^is 


0^^ 


Tmes}: 


OCT  4  1951 


xS 


\83S 


/■  A/< 


^^^ 


V  * 


THE  NEW  TESTAMENT  .  ,,:'^offni««f^ 

oc. 


OF  OUU 


LORD  AND  SAVIOUR  JESUS  CHRIST 


TUB  TSXT  CAREFULLY  PRINTED  FROM  THB 


MOST  CORRECT  COPIES  OF  THE  PRESENT  AUTHORIZED  VERSION 


INOLDDING  THB 


MARGINAL  REA4DINGS  AND  PARALLEL  TEXTS. 


COMMENTARY  AND  CRITICAL  NOTES. 


DESIGNED  AS  A  HELP  TO  A  BETTER 


UNDERSTANDING  OF  THE  SACRED  WRITINGS. 


BY  ADAM  CLARKE,  LL.  D.  F.  S.  A.  M.  R.  I.  A. 


FOR  WHATSOEVER  fltlNGS  WERE  WRITTEN  AFORETIME,  WERE  WRITTEN  FOR  OUR  LEARNING;    THAT  WB  TUROUOU  FATIBMal 
AND  COMFORT  OF  THE  SCRIPTDRES  MIGHT  HAVE  BOFB. — Epist.  Rom. 

NEW  EDITION,  IMPROVED 

COMPLETE  IN  ONE  VOLUME. 


PUBLISHED     BY    PETER.    D.    MYERS, 

AND  SOLD  BY  THE  PRINCIPAL  BOOKSELLERS 

IN  THE  UNITED  STATES. 

1835. 


GENERAL  VIEW 

OF  THE  CHARACTER  AND  DESIGN  OF  THIS  WORK. 


In  my  General  Pre/ace  prefixed  to  Genesis,  I  gave  a  suc- 
elnct  account  of  the  Plan  1  pursued  in  preparing  this  Work 
for  the  press  :  but  as  this  plan  became  necessarily  extended, 
and  led  to  much  farther  -eading,  examination,  and  discus- 
•ion,  I  judge  it  necessary  to  give  my  Keadei-s  a  general 
Summary  of  the  whole,  that  they  ma"  be  in  possession  of  my 
mode  of  proceeding,  and  be  enabled  more  fully  to  compre- 
hend the  reasons  why  the  Work  has  been  so  long  in  passing 
through  the  press. 

My  eJucation  and  habits  from  earlv  youth  led  me  to  read 
and  study  the  Bible,  not  as  a  text-hook  to  confirm  the  :irticles 
of  » preconceived  creed,  but  as  a  revelation  from  God  to  man, 
(of  His  will  and  purposes,  in  reference  to  the  origm  and  de- 
signation of  His  human  offspring,)  which  it  was  the  duty  and 
interest  of  all  the  inhabitants  of  the  earth,  deeply  to  study,  and 
earnestly  to  endeavour  to  understand ;  as  it  concerned  their 
peace  and  haupiness,  eind  the  perfection  of  their  being  in  re- 
ference to  botn  worlds. 

Conscious  that  Translators  in  general  must  have  had  a  par- 
ticular creed,  ..»  reference  to  which  they  would  naturally 
consider  every  text ;  and  this  reference,  however  honestly 
intended,  might  lead  them  to  glosses  not  always  fairly  de- 
ducible  from  the  original  words  ;  I  sat  down  with  ti  heart  as 
free  from  bias  and  sectarian  feehng  as  possible,  and  carefully 
read  over,  cautiously  weighed,  and  literally  translates,  every 
word,  Hebrew  and  Chaldee,  in  the  Old  Testament.  And  as  I 
saw  that  it  was  possible,  even  while  assisted  jy  the  best  trans- 
lations and  best  lexicographers,  to  mistake  the  import  of  a 
Hebrew  term,  and  considering  that  the  cognate  Asiatic  lan- 
guages would  be  helps  of  great  importance  in  such  an  en- 
quiry, I  collated  every  verse,  where  I  was  apprehensive  of 
any  difficulty,  with  the  Chaldee,  Syriac,  Arabic,  and  Persian, 
and  the  jEthiopic  In  the  Polyglott  Translation,  as  far  as  the 
Sacred  Writings  are  extant  in  these  languages  :  and  I  did  this 
with  a  constant  reference  to  the  Various  Headings  collected 
by  Houbigant,  H.  Michaelis,  Kennicott,  and  De  Rossi,  and 
to  the  best  editions  of  the  Septuagint  and  Vulgale,  whicli  are 
the  earliest  translations  of  the  Hebrew  Text  which  have 
reached  our  times. 

Nor  have  I  been  satisfied  with  these  collections  of  Various 
Readings ;  I  have  examined  and  collated  several  ancient  He- 
brexD  MSS.  which  preceding  scholars  had  never  seen,  with 
many  ancient  MSS.  of  the  Vulgate  equally  unknown  to  bibli- 
cal critics.  This  work  reqviired  much  time  and  great  pains, 
and  necessarily  occasioned  nmch  delay  :  and  no  wonder, 
When  I  have  often,  on  my  plan,  been  obliged  to  employ  as 
much  time  in  visiting  many  sources  una  sailing  down  tiieir 
streams,  in  order  to  ascertain  a  genuine  reading  or  fix  the 
sense  of  a  disputed  verse,  as  would  have  been  sufficient  for 
some  of  my  contemporaries  to  pass  whole  sheets  of  their  work 
through  the  press.  Had  I  not  followed  this  method,  which  to 
me  appearea  absolutely  necessary,  I  should  have  completed 
my  Work,  such  as  it  would  have  been,  in  less  than  one  half 
of^the  time. 

These  previous  Readings,  Collations,  and  Translations,  pro- 
duced an  immense  number  of  Notes  and  Observations  on  all 
parts  of  the  Old  Testament;  which,  by  the  advice  and  en- 
treaty of  several  learned  and  judicious  friends,  I  was  induced 
toextend  in  the  form  of  a  perpetual  comment  on  evei-y  Book 
in  the  Bible.  This  being  ultimately  revised  and  completed  as 
far  as  the  Book  of  Judges,  v.'hich  formed,  in  my  purpose,  the 
boundary  of  my  proceedings  on  the  Hebrew  Scriptures,  I  was 
induced  to  commit  it  to  press. 

Though  my  friends  in  general  wished  me  to  go  forward 
with  the  Old' Testament ;  yet,  as  several  of  thtni  were  appre- 
hensive, from  the  then  infirm  state  of  my  health,  that  I  might 
not  live  long  enough  to  finish  the  whole,  they  advised  me 
strongly  to  omit  for  the  present  the  Old  Testament,  and  begin 
with  the  New.  This  was  in  conformity  with  my  own  feel- 
ings  on  the  subject ;  having  wished  simply  to  add  the  Jour 
Gospels  and  Acts  of  the  Apostlen  to  the  nee  Books  of  JMoses 
and  the  Books  of  Joshua  and  Judges  ;  as  these  two  parcels 
of  Divine  revelation,  carefully  illustrated,  would  give  a  full 
view  of  the  origin  and  final  settlement  of  the  church  of  the 
Old  Covenant,  and  the"  com.nencement  and  completion  of 
thai,  of  the  New.    And  thus  I  proceeded. 

After  having  literally  translated  ev-"ry  word  of  the  New 
Testament,  that  last  best  irift  of  God  to  man  ;  comparing  the 
whole  with  all  the  anrieril  Versions,  and  the  most  important 
ofthe  modem  ;  coHating^ll  with  the  Various  Rerd''ngs  eol- 
lecled  by  Stephens,  Cmrccl,  i'ti:,  Gtierard  of  Maesiric/it, 


Bengel,  Mill,  Wetstein,  and  Griesbach ;  actually  examining 
many  SISS.,  either  cursorily  or  not  at  all  examined  by  them  ; 
illustrallng  the  whole  1  quotations  from  ancient  authors, 
liabbinicnl,  Grecian,  human,  and  Asiatic ;  I  exceeded  my 
previous  design,  and  brought  down  the  Work  Vrt  the  end  of 
the  Apocalypse  :  and  passed  the  whole  through  the  press. 

I  should  mention  lieic  a  urerioi/s  work,  "(without  whicli 
any  man  must  be  ill  qnulilieu  to  ui.  >rtake  the  illiistriition  o( 
the  New  Testament,)  vis.  a  careful  examination  of  the  Sep- 
tuagint. In  Hiis  the  phraseology  of  the  New  Testament  is' 
contained,  and  ..om  this  the  import  of  that  phraseology  is 
alone  to  be  derived.  This  I  read  carefully  over  to  the  end  of 
the  Book  of  Psalms,  in  the  edition  of  Dr.  GraJ>e,  from  the  Co- 
dex Alexandrinus ;  collating  it  occasii'iially  with  cdKioiis 
taken  from  the  Vatican  Mr*.,  and  particularly  that  printed  by 
/YeW,  at  Cambridge,  1665,  ISino.  with  the  I'anEnetic  Preface 
of  the  learned  Bisiiop  Peaison.  Without  this  previous  work, 
who  did  ever  yet  properly  t  omprehend  the  idi(/inand  phrase- 
ology of  the  Greek  Testament  1  Nrw,  all  these  are  paits  of 
my  labour  which  t  .nmon  readers  cannot  conceive ;  and 
which  none  can  properly  appreciate,  as  to  the  pains,  dilli- 
culty,  and  time  which  must  be  expended,  who  have  not 
themstives  trodden  this  almost  unfrequented  path. 

When  the  New  Testament  was  thus  prepared  and  finished 
at  press,  I  was  induced,  though  with  great  reluctance,  to  re- 
commence the  Old.  I  was  alrerdy  nearly  worn  down  by  my 
Frcvious  worK,  connected  with  other  works  and  duties  winch 
could  not  omit ;  and  though  I  had  gone  through  the  most 
important  parts  of  the  Sacred  Uccords,'yet  I  could  easily  fore- 
see  that  I  had  an  ocean  of  difficulties  to'wade  through  in  thos'e 
parts  that  rem"'ned.  The  Historical  Books  alone,  in  their 
chronology,  arrangement  of  fads,  concise  and  often  oliscure 
phraseology,  presented  not  a  {t\i : — the  books  of  Solomon,  and 
those  of  the  Major  and  Minor  Prophets,  a  multitude.  Not- 
withstanding all  these,  I  hope  I  may  say,  that  having  obtairn'd 
help  of  God,  I  am  cc.iic  with  some  success,  to  the  conclusion  ; 
having  aimed  at  nothing  throughout  the  whole  but  the  glory 
of  God,  and  the  good  of  ■men. 

But  still  something  remains  to  be  said  conceniing  the  mo- 
dus operandi,  or  particular  plan  oi proceeding.  In  prosecu 
ting  this  work  I  was  led  to  attend,  in  the  first  instance,  more 
to  xcords  than  to  things,  i:i  order  to  find  their  tnie  ideal  moan- 
ing; together  with  those  different  shades  of  acceptation  to 
which  they  became  subject,  either  in  the  ciivuinslaiu-es  of 
the  speakers  and  those  who  were  addressed,  or  in  their  ap- 
plication to  matters  which  use,  peculiarity  of  place  and  sitiia. 
tion,  and  the  lapse  of  time,  had  produced.  Il  was  my  invari- 
able plan  to  ascertain  first,  the  literal  meaning  o(  every  word 
and  phrase ;  and  whrre  there  was  a  spiritual  meaning,  or  re- 
feience,  to  see  how  it  w;is  founded  on  the  literal  sense.  He 
who  assumes  his  spiritual  meanings  first,  is  never  likely  to 
interpret  the  words  of  (>'«d  either  to  his  own  credit  or  to  the 
profit  of  his  readers  ;  but  in  this  track  commentator  has  fol- 
lowed commentator,  so  that,  in  many  cases,  instead  of  a  care- 
ful display  of  God's  words  and  tiie  objects  of  His  proridenr.e 
and  mercy,  we  have  tissues  of  strange  doctrines,  human 
creeds,  and  confessions  of  faith.  As  I  have  said  in  another 
place,  I  speak  not  against  compilations  of  this  kind  ;  but  let 
them  be  founded  on  the  words  of  God,  first  properly  under 
stood. 

As  I  proceeded  in  my  work  I  met  with  other  difflcultiee.  I 
soon  perceived  an  almost  continual  reference  to  tlie  Litera- 
ture, Arts,  and  Sciences,  of  the  Ancient  World,  and  of  tlio 
Asiatic  nations  in  particular;  and  was  therefore  obliged  to 
make  these  my  particular  suidy,  having  found  a  thousaud 
passages  which  I  could  neither  illustrate  nor  explain,  without 
somegcneral  knowledge  at  ]easlof  iheir  jurispriidcnce,  ustro- 
nomu,  architecture,  chemistry,  chirurgery,  medicine,  metal- 
lurgy, pneumatics,  &c.  with  their  military  tuclia,  and  the 
arts  unS trades  (as  well  ornamental  as  jiccca'sori/)  which  are 
carried  on  in  common  life. 

In  the  course  of  all  this  labour  I  have  also  paid  particular  at 
tentioD  to  those  facts  mentioned  in  the  Sacred  Writings, 
which  have  been  the  subjects  of  animadversion  or  ridicule 
by  free-thinkers  and  infidils  of  all  classes  and  in  all  times; 
aiuf  I  hone  I  myy  say  that  no  such  passage  is  cither  designedly 
passed  oy  or  siiperficially  considered  ;  that  the  strongest  ob- 
jpclionsare  fairly  |,Voduced  and  met ;— that  all  such  parts  of 
these  Divine  writings.are,  in  consequence,  exhibited  in  their 
own  lustre  ;— and,  thai  the  truth  of  the  doctrine  of  onr  salva- 
tioa  hua  Uail  us  md-  ylritimpk.^-  as  it  has  had  attac/ci  Uoia  ib« 
3 


r.i^pi ration  of  the 


INTRODUCTION. 


sacred  wrilef-9. 


nidest  and  most  formidable  of  its  antagonists  :  and  on  all  such 
disputed  points  I  humbly  hope  that  the  Reader  will  never 
c-onsult  thes.e  vnliimes  in  vain.  And  if  tlioso  grand  doctrines 
which  constitute  what  by  some  is  called  orlhodaxy  ;  that 
prove  that  fiod  is  lovin?  to  every  man  ;  that  from  His  innate, 
infinite,  and  eternal  goodness.  He  to  ills  and  has  made  ^roui- 
■sio7i  for  the  salvation  of  every  human  soul,  be  found  to  be 
those  which  alone  have  stood  the  rigid  test  of  all  the  above 
sifting  and  examination  ;  it  was  not  because  these  were 
sougln  for  beyond  all  others,  and  the  Scriptures  bent,  in  that  way 
in  order  to  favour  them  ;  but  because  these  doctrines  are  es- 
sentially contained  in,  and  established  by,  the  Oracles  of  God. 

I  may  add,  that  these  doctrines,  and  all  those  connected  with 
them,  (such  as  the  defection  and  sinfulness  of  man,— the  in- 
carnation and  sacrificial  death  of  Christ,— His  infinite,  unori- 
ginated,  and  eternal  Deity  :  justification  by  faith  in  His  blood  ; 
and  the  complete  sanctification  of  the  soul  by  the  inspiration 
of  the  Holy  Spirit,)  have  not  only  been  shown  to  be  the  doc- 
trines of  the  Sacred  Records,  hut  have  also  been  subjected  to 
the  strongest  test  uf  logical  examination  ;  and,  in  the  Notes, 
are  supported  by  arguments,  many  of  them  new,  applied  in 
such  a  way  as  has  not  been  done  before  in  any  similar  or  the- 
ological work. 

In  this  arduous  labour  I  have  haf'  no  assistants ;  not  even  a 
single  week's  help  from  an  amanuensis :  no  person  to  look 
for  cominon  places,  or  refer  to  an  ancient  autlior  :  to  find 
out  the  place  and  transcribe  a  passage  of  Greek,  Latin,  or  any 
otiier  language,  which  my  memory  had  generally  recalled,  or 
to  verify  a  quotation  ;— the  help  excepted  which  I  received  in 


the  chronological  department  from  my  o^vn  nephew.  I  have 
laboured  alone  for  nearly  tinenty-fine  years  previously  to  the 
Work  being  sent  to  press ;  and  Jifteen  years  have  been 
employed  in  bringing  it  tlirough  the  Press  to  the  public  ;  and 
thus  ahrni  forty  years  of  my  life  have  been  consumed  ;  and 
from  this  the  Reader  will  at  once  perceive,  that  the  Work, 
7oell  or  ill  executed,  has  not  been  done  in  a  careless  or  pre- 
cipitate manner  :  nor  have  any  means  within  my  reach  been 
neglected  to  make  it  in  every  respect,  as  far  as  p  > 3ible,  what 
the  title-page  promises, — A  Help  to  a  better  understand- 
ing OP  THE  Sacked  Writings. 

Thus,  through  the  merciful  help  of  God,  my  labour  in  this 
fiield  terminates  ;  a  labour,  which  were  it  yet  to  commence, 
with  the  knowledge  I  now  have  of  its  difficulty,  and  my  (in 
many  respects)  inadequate  means,  millions,  even  of  the  gold 
of  Ophir,  and  all  the  honours  that  can  come  from  man,  could 
not  induce  me  to  imdertake.  Now  that  it  is  finished,  I  regret 
not  the  labour ;  I  have  had  the  testimony  of  many  learned, 
pious,  and  judicious  friends,  relative  to  the  execution  and  the 
usefulness  of  the  Work.  It  has  been  admitted  into  tlie  very 
highest  ranks  of  society,  and  has  lodged  in  the  cottages  of  the 
poor.  It  has  been  the  means  of  doing  good  to  the  simple  oj 
heart;  and  the  tnise  m,an  and  the  scribe,  the  learned  and  thu 
philosopher,  according  to  their  own  generous  acknowledg- 
ments, have  not  consulted  its  pages  in  vain. 

For  these,  and  all  His  other  mercies  to  the  Writer  and  Rea- 
der, may  God,  the  Fountain  of  all  good,  he  eternally  praised  ! 

Adam  Clarke. 

Eastcott,  April  17,  1826. 


INTRODUCTION 
TO  THE  FOUR  GOSPELS  AND  ACTS  OF  THE  APOSTLES. 


Tub  Introduction,  so  long  promised,  giving  an  account  of 
the  .Manuscripts,  Versions,  &c.  referred  to  in  this  Work,  is  at 
Just  before  my  readers ;  and  could  not  with  any  propriety, 
have  bfeen  published  sooner,  as  the  Gospel  History  could  not 
be  considered  complete  till  the  Book  of  the  Acts  was  finished. 
As  the  chronology  of  the  New  Testament  ends  with  the  two 
years'  imprisonment  of  Paul  at  Rome,  it  may  be  thought  need- 
less to  carry  it  any  farther  down :  but  as  there  is  some  reason 
to  believe,  tliat  he  visited  Rome  a  second  time,  and  svtffered 
martyrdom  there  about  A.  D.  64  or  65 ;  and  as  learned  men 
have  agreed  that  the  Apocalypse,  which  completes  the  canon 
of  the  Ni'W  Testament,  was  not  written  till  about  the  year  96 ; 
I  have  thought  it  necessary  to  carry  down  the  Chronology 
through  the  whole  of  Ihe  first  century  o(  the  Christian  era; 
that,  if  I  should  not  have  "health  or  life  to  proceed  any  farther 
in  tbis  work,  that  important  part  should  be  left  in  a  state  of 
tolerable  perfection.  I  ha\'e  proceeded  on  the  same  plan  with 
the  four  (rospels,  and  the  Bonk  of  the  Acts,  as  I  have  done 
with  the  Pentateuch  and  the  Book  of  Joshua ;  and  have  rea- 
son to  thank  God  that  he  has  spared  me  to  go  through  (in  the 
manner  I  first  proposed)  with  these  iwo  most  important  pa^Zs 
of  that  Revelation,  which  his  mercy  has  granted  to  man.  In 
the  first,  (the  Pentateuch  and  the  Book  of  Joshua,')  the  history 
of  ilie  world  and  its  original  inhabitants,  and  the  history  of 
the  church,  are  brought  down  from  the  creation,  to  the  final 
settlement  of  the  Israelites  in  the  Promised  Land.  In  the  se- 
cond, {the  four  Gospels  and  Book  of  Ads,)  I  have  deduced  the 
important  events  of  tlie  Christian  dispensation  from  six  years 
before  the  vulgar  era.  down  to  the  year  100.  This  chronology 
is  as  rich  in  the  necessary  eras,  as  that  which  is  attached  to 
the  Bookof  Deuteronomy  ;  and  has,  I  hope,  left  nothing  unno- 
ticed that  belongs  to  such  a  work.    The  account  of  MSS.,  Ver- 


this  description,  without  involving  mucli  of  that  sort  of  Bibli- 
cal C'riticis?n  which  could  not  be  advantageous  to  general 
readers.  I  have,  therefore,  only  introduced  what  I  deemed 
necessary  for  a  proper  understanding  of  the  references  to  be 
found  in  the  Commentary  itself. 

I  have  purposely  avoided  the  question  concerning  the  au- 
thenticity of  the  Sacred  Writings  in  general.  On  a  thorough 
conviction,  I  assume  the  fact,  that  they  are  a  Divine  record,  a 
revelation  from  God.  This  has  been  so  amply  proved,  that  the 
Christian  cause  has  had  a  complete  triumph.  I  consider, 
therefore,  tlie  question  to  be  for  ever  at  rest.  As  to  the  parti- 
cular books,  scriptures,  or  scripture  facte,  to  which  objections 
have  been  made,  I  have  carefully  considered  them  as  they 
occur  in  their  respective  places  ;  and  I  hope,  I  have  fully  re- 
moved every  such  objection,  and  have  exhibited  the  doctrines 
of  the  Gospel,  and  the  facts  of  the  evangelical  history,  in  their 
own  certain  and  steady  light :  at  least,  I  have  carefully  labour- 
ed to  do  it,  and,  like  the  woman  in  the  Gospel,  1  have  done  what 
I  could. 

When  the  great  difficulty  of  my  work  is  considered,  no  one 
will  suppose  thai  mistakes  wexe  avoidable:  general  consist- 
ency and  correctness  are  all  that  candour  can  require.  I  liave 
met  with  difficulties  in  every  part  of  my  undertaking,  such  as 
a  commentator  only  can  feel  and  estimate.  On  the  Acts  of 
the  Apostles  alone,  I  have  spent  many  months  of  almost  in- 
cessant labour.  Difficulties  occurred  in  every  page ;  and  I 
could  not  proceed  till  I  had  made  the  way  plain  before  me, 
and  left  it  open  to  tliose  who  might  come  after.  This  alone  is 
sufficient  to  account  for  the  delay  in  this  part ;  and  for  any 
casual  mistakes  into  which  I  may  have  fallen :  mistakes,  if 
such  tliere  be,  over  which  the  candid  reader  will  find  little 
difficulty  gently  to  draw  the  pen  of  correction  :  remembering, 
that  it  is  much  more  easy  to  find  faults  than  to  mend  them. 


sions,  &c.  is  necessarily  short :  1  could  not  proceed  farther  in 

Inspiratimi  of  the  Sacred  Writers,  Varimts  Readings,  and  account  of  Manuscripts  and  Versions,  etc.  referred  to  in  this  work. 


%  I.  Concerning  the  7nanner  in  which  Di- 
viw.  Inspir'Mion  wa.5  s^ranted  to  the  sacred 
70?-/fcrs,— The  manner  in  whicb  tlie  Divine 
Inspiration  has  been  granted  to  tlie  sacred 
writ.ns,  is  a  (lucstiou  of  more  ttian  mere  cu- 
riosity. As  every  work  of  God  is  done  in  an 
orderly,  rational  manner,  so  niu.st  tliis  also : 
but  we  must  take  heed  not  to  confine  hira  to 
one  particular  form,  and  sriy,  it  must  lie 
thus  ?i\\A  thus,  or  not  at  all.  God  is  sovereign 
of  his  own  ways  -,  and  so  dops  hi.s  wondrous 
works,  that  they  ui,'>'  !.r  li.n'  hi  cverla-sting 

remembrance.    A n    ■ '•  m  at  sundiy 

fMHC.sto  our  fallifi-:  'i,>  v  i  -  sot.s,  bythe 
prophets  and  othr-r  uvi'  ^  l  n  ii;  so  has  he 
done  this  in  divers  iiuuiners,  ever  -adapting 
the  inanner  to  tinte,  place,  circumstance,  &c. 
Hence  we  are  not  to  look  for  a  uniformitx/  in 
the  inanner  of  communicatiiiE  his  inspira- 
tions, any  more  lliaii  we  are  to  look  iOT  iden- 
tity of  tinw,  place,  a  art  persons.  He  ha.s  done 
great  things;  and  l.r  l'.asdonealUhing.5jre«. 
On  the  inspiration  ot  Uie  Hcriptures  tliem- 
selves,  I  must  therefore  refer  my  reailers  to 
those  who  have  written  professedly  on  the 
subject;  hut  on  the  moieo! communicating 
that  i(ispiration,  1  hoc  leave  to  maito  a  few 
extracts  from  Dr  Wlutby,  who  has  written 


e>:cellently  on  this  point.  After  asserting  that 
the  apo3tles  and  evangelists  indited  these 
Scriptures  by  the  assistance  of  the  Holy 
Ghost ;  and  that  as  the  immediate  succeedin? 
ages  did,  so  we  at  present  securely  may,  rely 
upon  thorn  as  a  nile  of  faith,  he  proceeds  to 
sliov/, 

"  I.  How  this  assistance  may  fitly  be  ex- 
plained. 

"  For  eyplication  of  this  divine  assistance, 
let  it  he  considered, 

"1.  That  prophecy  is  somotiraes  represented 
as  t)ie  word  OJ  tlie  Lord,  and  lie  is  said  to  spe;il; 
to  the  prophet ;  ;ind  suitably  to  this  metaphor. 
some  illustration  of  rhe  assistance  of  the  Holy 
.Spirit  may  be  made  from  the  analogy  it  bears 
to  human  conversatio;i ;  thus,  that  as  we  con- 
vey our  thoughts  one  to  another  by  such 
-vords  as,  by  tlie  organs  of  hearing,  make 
such  a  motion  on  their  brain  to  whom  we 
speak,  as  gives  themnnidea  of  the  words Tve 
utter,  and  by  them  of  the  things  which  hy 
tho.?e  words  p<-e  sicrnifiod,  and  so  it  is,  theim- 
pre.s>ion  mai.^:  upon  their  biaiii,  wliiCh  doth 
comraiuiicutc  our  thoughts  to  them ;  so,  wlicn 
it  pleased  "ioil  to  reveal  his  will  to;i.iy  person, 
it  *ems  only  necessary  that  he  talk  inward- 
ly witli  tlKUi,  thai  is,  t;.at  he  mak':  mc..  j  :.io- 


tion  on  their  brain  as  gives  them  a  deep  and 
Clear  idea  of  that  which  he  intended  to  make 
known  unto  them ;  only  the  impression  must 
then  be  m:ide  in  such  a  manner  and  degree, 
and  with  such  circumstances  as  may  make  it 
certain  to  the  inspired  person  that  it  derives 
from  God.  Now  seeing,  when  we  hear  the 
voice  of  any  one,  or  receive  a  letter  from  him, 
we  may  he  certain  from  the  knowledge  we 
have  of  his  voice,  or  his  hand- writing,  that  it 
is  he  indeed  who  speaks  or  writes  to  us ;  we 
may  very  well  conceive,  tliat  God  can  easily 
give  such  distinctive  marks  of  what  he  in- 
wardly speaks  to  us,  or  urrites  upon  tlie  ta- 
bles of  our  hearts,  as  shall  enable  us  to  dis- 
cern v.'hat  he  inipiiiits  upon  them,  from  any 
impression  that  shall  otherwise  be  made  upon 
thom. 

"  2.  Sometimes  the  prophet  is  in  Scriptufe 
stvlsd  a  aeer,  and  his  word,  a  vision ;  and 
then  the  parallel,  or  the  ;malogy,  runs  thus : 
As  wc  see,  by  \irtue  of  a  light  reflecting  the 
siiecies  of  lhing.<  upon  the  retina,  of  the  eye, 
e:ni'  thiMicn  deriving  a  pec;ihar  motion  to,  and 
luakiii.''  a  distinct Imprt'S.'ion  on,  the  brain; 
so  may  tie  pr  phet  hi  suppo?;ed  to  see  what 
God  reveals  unio  him,  by  a  like  motion  of  the 
Holy  Spirit  made  upon  his  brain  concerning 


Inspiration  nf  the 


INTRODUCTION. 


sacred  wrilvt'^. 


iii\  slionUl  so 

rniimU. 


iL     \iiil  as  U  is  as  e:*.-'*'  to  prinxise  a  iiuilori.il   cit.-  tlieiii  to  indite  tliose  tilings,  iMui 
ol)l<»a  to  tiie  view,  as' to  descnlK;  it  by  our  ,  Circfully  i)resideovcr,anddiifCt  tiii 
words  ^  must  it  i«  as  e;.sv  for  Go-.l  to  djirt '  wl,ll.-^l  writing,  as  to  su??est,  or  Dvip.-  into 
Kucli  ail  impression  or  inward  lij'lit  iij"'"  the  ;  their  mpiiiorifs,  such  thnigs  .w  his  wlsdoin 


l)niin  of  the  prophtr,  or  spirimal  u 


'  tliouL-lit  titwliewriiien;  andslioulii  not  suf 
to  err  in  llie  delivx-o'  ol"  wlial  was 


f.liall  "ive  liim'aniorehri^'ht'undsousilileiA'a  I  ler  tliii -,_.,.,       ,     , 

of  thing's  tiwn  if  lie  did  |K;rc<Mvc  them  l.y  the    lims  indit.-d  in  his  nKme,  or  whirh  iliey  had 
ear  or^even  view  ihein  liy  tlie  eye.    And  as  J  wriilen,  as  aposriex  ot  God  tlic  lather,  and 

ve'uiore  exactly  discern  a  sensiljle  olyi-ct  by  '  our  Lord  Jesus  Christ.  ,  .,        ^r „ 

the  view  tlHUi  we  know  it  liy  a  description  of  i     -  Seconcily.  In  all  their  revelations  of  mv  s- 

ll  witliout  that  view:  so  the  Jrws  Sity,  thrit ,  tcries.  ortlMngs  which  couidnototliprwise  be 

■artithf-ai  r.X-i03  in  viMmi.  is  more  excellent :  made  kncKvn  to  tliem,  either  by  nalaral  rea- 

K^i;:ft!:h,c..co,neson,y^Jn.^^^^^^^^^ 

or  m  a  tirenm.  m  wtiich  we  seem  to  heai  ont  suggestion  of  the  Holy  SiiiriL    Hence, 

liUklnc  wiih  us.  '  ^'^  ■  '  ..     .- 

••  Now  tliouth  thi: 
firicnl  to  convince 


i»  inixrossinn  mavbesuf-i"'  thescATiings  the  aiiostlc  says,  negatively, 
fh  Sfa^d  ii  <S  ^  ^^  the  'natural  man  (who  only  judges  ol 
.!.',^/"ff.''.fin:!po,irii;rlvei  things  by  hi.s  natural  reason)  cannot  know 

are  Kpintually  discerned,' 


ley  being  mysteries,  can 
by  the  revelation  of  the 
ely,  tliat  '  they  spake  the 

to  those  Who  "«'J;.W"f  "'ea  I"  e"Y'rare  11  |  ;io;;ii;fJffro,f;fonne"ases7whid"eVl  l^ah' 
""'.^^."0=^  ?f;A\r'."''5o!v%f  i;L-:  \t.v  only    -t  .=een,  nor  ear  heard,  nor  had  it  entered 


(ould  !).■  .satlslicd  by  some  outward  marks  or 
noU'-<,  of  whicJi  they,  by  their  senses,  were 
iMiabled  to  judge,  vix.  ')'he  miracles  winught 
tor  conlirmation  of  liis  testimony,  or  some 
%,>(ipntiiaU  prediction  of  sometliing  future 
and  (■0ii:in2ciit,  exactly  verilie<l  111  llie  event. 


not  .seen,  nor 

into  the  heart  of  man  toconcelve,'  1  COr.  ii 
And  lliat  because  '  Goii  had  revealed  these 
thin'-'S  to  them  by  his  Spirit,'  verse  9.  '  they 
hiving  received  the  Spirit  of  God,  that  they 
mieht  know  the  things  which  are  freely 
gi\  en  to  us  of  Ciod,'  ver.se  10.  Thus  was  the 
mjsterv of  the  calling  of  the  GeiUiles into -.ui 


"■•" ',Y "  ;Vr,  .  ■„  „..  ..;i;,  v.".;  .h^V,^  >,rr.;ri,     mystervoi  ine  calling  01  wie  uewHraimu.u 

A.ldtl,.s,.saltlthefl;,««^•^  astto  ^^  pdvileg?s   with    the   bclicvin 

i„g  a.nliimed  to  the  woild;      (.od  healing    ^^^,^^  -^^.^^,g  known  unto  tliem ;  forGo<i,by 


witm 


,      „    ,iv !!':  !":!^,;^^"  ^ifrt 'il^s'nf  X^^'  '  reC^iat^iii^;"^^"'  si:  Paul,  'made  known  to 
I  wilh  itiveismuacles,  aim  gitlsot  tlicHO- I  .  „  ,, ,.„,„„.  ^r  /^Kvi=t    wi.irh   in   nthpr 

Iv  Ulio-t.  arcOiding  to  his  will,"  Heb.  ii.  4. 

'  ■•  The  ways  of  propheaj,  uiuler  the  Old 
'J'lnloiinuU.  >i:cm  to  be  a)inpreliundi:il  under 
thesi!  loiu'  heatls,  vix.  either  ilie  pinphr.ts  re- 
c.ived  thfir  revelatiim  in  a,<irca>n  or  trcnce, 
o.-  in  a  c/v«oji,  or  by  a  vnke.  from  heaven,  or 
In-  the  .iiiTcl  suggcslionsof  the  Holy  (ihosf. 

■'Now  some  of  tlie  apuitlti  hacf  their  vi- 
iioiis.  isl.  either  by  day,  iis  Peter  ;  for  an  ec- 1  "f,,-,."l',rr,Wtinii    i    f   the  nualitv  of  the 

^'•■'•>-  T"  "V?:  '^l'^.  f::^^^^^ !  ^u^'  m*%i^^  a^^h:^r;?:^'ol^t°Uu; 

A'''fi:.''  iC,  1,  M  »,,  P  r-  Acti  X  II  And  I  ^11  <'!'"  0"'"  spe'-i^'l  circumstances  mention- 
Ailse.  Pete)  kill  and  eat,  Acts  x.  II.  And  ,  ^  ,  ^  ^^^  ^^  i  Xhess.  iv.  and  the  apontaaj  of 
tli>  Is^jUHnI  ^ou.u«,  «  lAiJ'Ort,  voree  17  And  ,  j^^  ,.,„gr  mn^s;  •  for  the  Spirit  speaketh  ex 
hy  this,  saith  he,  G0.I  taught  me  to  call  no   ,,1.^3^1  ^..  ^aith  the  aposUe, '  that  in  the  latter 

inau  cximnion,  or  unclean,  virse -iS.    t)r  by    '.         ■'       ....      '^ .  ..     ,..,,..,.:.. 

n.-u'A/;  thus  a  vision  oil  hi 


I  me  the  mystery  of  Christ,  which  in  other 
ages  was  not  made  known,  as  it  is  now  re- 
vealed to  his  holy  apostles  and  prophets  by 

i  the  Spirit;  that  the  Gentiles  should  be  fellow- 
lieirs  and  of  the  same  body,  and  partakers  of 
his  pronii.se  in  Christ,  by  the  Go.'^pel,'  Eph.  lii 

I  3,  4, 5,  6.  chap.  i.  9.  vi.  19.  Col.  i.  -26.  -rt.  ii.  2.  Iv 

I  3,  4.  So  they  knew  the  mystery  of  the  recall 
ing  of  the  Jews,  Knm.  xi.  25, 26.    The  mystery 


Vv    ■  Jon    V  i  't:>^s  '"'^n  shall  depart  from  the  fail 
..  i^,  ii,„  ,'i     tv.  I .    This  inspiratiem  of  suggesi 


th/  1  Tim. 
t'llvl,Mv\  a  nian  sjH-akiMg  to  Inm,  i"  the  vi-  j  ^li^i^iVlVoVed  to^StVjohn.tT.^author  of  the 
n;  lilJl^iUi!*;^^.^  w  tiiem  I'fbf  tS  m-  i  •^-•e'-tions ;  ,br  he,  speaking  only  what  was 


,e  bpuii  siie.ik!ng  to  them ;  lor  tftc  spi- 1  represented  to  him  in  visions,  or  by  angelical 

d  to  Pc!ev,JJeI.ojd,_three_  meii^^seok  ^  (,iic„„rses,  or  apparitions,  must  have  that  as- 

sistance  which  suggested  these  ideas  to  him 

"Thirdly.  As  forlhose  things  which  they 

did  know  already,  either  by  natural  reason, 

education,  or  antecedent  revelation,   they 


rii  sill' 

I  hoe:  arise,  l.ieiefore,  and  go  with  them 
r<ilhiiig  douhtiii;,  lor  I  h:ive  sent  them,'  Acts 
A.  iu,  i\.  3dly.  Anil  sometimes  they  liad  vi- 
sions and  revelaiioiis  of  the  Lord,  cither  by 
way  of  rapture  to  them,  2  Cor.  xii.  2.  or  of 
ft'  ■ 


way  of  rapture,  to  Iheiii,  2  Cor.  x  1.  2.  01  o  „pp(ie,,  o„,y  s„(.h  an  assistance,  ot  direction 
(■t.,.vefs;it.on  with  them  ;  as  when  Uin;l  said  ,  j^  ^^  as  would  secure  them  from  error  In 
!•>  St  Paul,  .My  grace  is  sufticiei  t  loi  thee,  |  ^1,^.,^  reasonings,  or  in  their  confirmation  of 
y«,se  9.  Here  then  are  three  kinds  of  levela- ,  ,  ^  doctrines  bV  passages  contained  in  the 
«.na  granted  to  he  apnttles;  but  the^n  these  |  q,^  j.  „^  -  J,,,   therefore,  a  con^J«!/a/ 

thsiigs  v.ere  mostly  ocxutswiiai,  anil  arcidontal  .,.„„,.,«,m  „,„',,  he' here  necessary  And 
tc,  ,.,en.,  in  rosixxi  of  their  apostolical  t""<>  r^Jmf,o1?e  great  w^  Uieii^ 

I  hands,   both  in  preaching  the  Gospel,  and 


liocis. 

••  only  the  c;tse  of  the  apo.stle  Paul  must 
here  admit  of  an  exception ;  for  it  being  ne- 
cessiirv  lor  an  apoille,  that  is,  a  witness  of 
Cliri.si'?  resurieciion,  to  liave  seen  the  Lord 
risen  fnim  the  dead,  according  to  those  words, 
'  Am  I  not  an  aiwistle  .>  Htive  I  not  .seen  the 
f^rd';'  1  Cor.  ix.  1  ;  'and  for  an  aiKistle,  not 


writing:  these  Gospels  and  epistles,  beiii":  (o 
convince  the  unbelieving  Jew,  or  to  confirm 
the  wavering  Jeir,  or  rectify  the  errors  of  the 
Jiulaiz'n^  Christian  the  gift  of  knowledge  of 
the  Scriptures  of  the  Old  Testament  was  ver>- 
neee.-  s:irv  for  them,  and  therefore  is  deser- 
veiUv  reckoned  among  the  primarj'  gifts  of 


■™ :■ :  -•  , -.•.,,'.;.,  •_;,,,,  Aeuiv  rccxoneu  among  uie  piiuiaiy  j;iiu>  ui 

01  man.  iieithei  by  man,  but  In  Jesus  Christ,  1  ,  j]oiy  Ghost;  and,  Wing  so,  we  have  rea 
Ual.  1.  I.  t<i  receive  ids  messige  liumediately  ;  ,,„„  ,„  believe,  that  either  tlTe  Ho?yG/!0«fsug 
fromthel^ird  Jesus;  Cliri.st.v^.^sthu.s  to ;,  ,  ^^^,.^^  memoo'  those  scriptures 
Ubxi :  I  have  anpearoi  unto  tliee  !or  thi.s  pur-  j  .^^.,,.p,,  ^^  ^,,.gJ  j„  ,hese  sacred  writings  to 
i,o-M-.toni;.ketheeainin|.ser  andav.Mlm^ss,i  ,„^.i  jhem ;  or  else  presided  so  over 
Ixjth  of  those  things  which  thou  h;uU  seen  ,  „  ^^j  ,0  s„„-er  ,hera  to  make  any  in- 

andoUiose  things  In  the  wh  ch  1  will  appear  f^ences  from  them  which  were  not  agreea- 
unto  I  bee,'  Acts  xxvl.  16.    \V  Inch  words  con-   ,  ,         ,     ,       intent  and  meanin"  of  them  • 

:•'"" "  .Tri'sri-f  ?,?■  '":r;,'s;;j"?!m;iir  o,  "h  at  hiVSnS  of"^^^^^^ 

Horn  t  hrist  in  his  aiM^itollcal  function.  ,,',,,,  .j-^-  ,he  siren<'th  and 
■VVhenc.  this  ;ipostle  declares,  conlinnlng  that  c  eVriie-s  of  he  ronsewence  ^"'-"°"'  •"'" 
his  declaration  with  an  0:1th,  'the  Gospel  r''^'^''''^  *',",''"? '^""^..'l",,.  .  ,  .,  , 
which  w:is  preachca  by  mo  v.iw  not  alter  '' Fo.nihly  In  writing  the  ;^7«;oncaJ  par^ 
man  ;  for  I  neither  received  it  of  man,  neither !  f ,"'?  ^<^"  Testament,  or  matters  of  fact  re- 
w:.s  I  taught  (bv  man)  but  (onlv)  bv  the  reve-  '■  '^"'"e  »  themselves,  or  others,  it  is  only  ne- 
laiion  of.Iesus  ChnsI,'  Gal.  i.  II,' 12.  He  there-  ress;iry.  that  what  is  there  delivered  is  mat- 
loi-e  had  his  message  from  Christ,  as  Moses  f  /  o.r.fo«.  should  be  truly  iwrfonned,  as  it  is 
Jia.1  from  God,  ChiiTt  spe;»kiiig  to  liim  mouth ,  -"■">'  "> ''?^e  been  done  ;  but  it  is  not  nece^- 
tuinou'h  &c     See  Nuni  xii  T  '  ■■*■  "^'*'  ""-">'  should  be  related  in  that  order 

"  nut  yet,  that  which  enableii  them  for  the  I  "f  "';'«■/"  whi^i  they  were  performed,  un- 
inditing  of  these  writings.  ;us  a  rule  of  faith  !  l'-'>>  '">'  "]^°,^A^™^'^''  "^  H"V  "r,,.  if 
to  all  succeeding  ages.  w;is  the  iPtenial  and   >"''■*  ''•"  """J.'^'e"'  ?  ^^^^'^  "^  '^^  ^^^  '™"'  °f 


powerful  .xssistance  of  the  Holy  Spirit 

•'  To  proceed,  then,  to  the  cjinsideration  of 
the  distinction  m;ide  by  .some,  viz.  Of  inspi- 
ration by  sus'o^'f'o".  and  inspiration  of  di- 
rection only :  I  sa.v,  then. 


what  they  thus  delivereit 

"  Moreover,  in  writing  the  discourses  con 
taiiieil  in  these  books,  it  is  not  neces.saiy  that 
the  very  iron'*  should  be  suggested,  or  re- 
)ord(d,  in  which  they  were  first  spoken,  but 


First  SVhcre 'tlierc  Is  no  antecedent  W>;rt,oiily  tliat  the  true  intent  and  meantne  of 
or  knowledge  of  the  things  written  f.^-  the  them  should  lie  related,  though  in  diversity 
pooil  of  others,  to  lie  ol>i;iined  from  reason,  or  of  words.  Though  the  promise  made  to  the 
a  former  rcvehstion,  there,  an  inspiration  of  1  apnulles  by  our  Lord,  '  that  the  Holy  Spirit 
tugsestion  must  lie  vouch.-;afed  to  the  iipos- 1  should  bring  to  their  remembrance,  n-nvra, 
Ue.s.'to  PiKib'.e  them  to  m;ike  them  known  unto,  ;ill  things  whiclr  he  had  said  unto  them,' 
the  world.    But  where  there  is  ;m  :iiileredent ;  John  .\iv.  20.  doth  fairly  plead  for  this  exact 


knowlc<lgp  of  the  things  to  Ix-  indiinl.  it  i 
rnly  he  neces.sar>'  th.at  God  should,  eiilic 


..  ss  ill  wl.;it  they  have  delivereit  of  our  S,-i 
'  viour's  sermons  :'  it  being  scarcely  im.-.glna 


mediately,  or  by  some  siiecial  oci-asions,  ex- 1  blc  thai  their  memorj-,  without  Oiviue  assist- 

Vol.  .V .  3 


iUice,  should  e.\aclly  give  us  all  tliat  was 
sjioken  in  such  long  discour.'^cs. 

"  And  lience  we  niay  account  for  the  ob-ec- 
tions  against  this  Divine  a.ssistance,  aiisim; 
from  the  s«>\ enlh  of  Ads,  for,  thougii  1  h,i\e 
showed  in  the  note  on  verses  15, 16.  tliat  ihero 
is  no  real  mistake  in  the  words  of  the  froto- 
martyr,  >'et  were  it  granted,  that  there  is  an 
enor  in  his  account  of  the  sepulchres  of  tl.u 
patriarch,  that  aflects  not  the  authority  of 
.St  Luke  at  all,  provided  he  have  exactly  re- 
lated what  was  then  said  by  St.  Stephen^ 
who  w;ls  not  chosen  to  be  a  penman  of  the 
Holy  Scriptures. 

"  Lastlv,  from  what  is  thus  discour.sed.  it 
may  appeiir,  that  I  conteml  only  for  such  a« 
insiiiralion,  or  Divine  assistance  of  the  sacred 
writers  of  the  ISe-w  Testament,  as  will  assure 
us  of  the  truth  of  what  they  wrote,  whether 
bv  inspiration  of  suggestion  or  direction 
only  ;  but  not  for  such  an  inspiration  as  im- 
plies, that  even  their  vorda  were  dictated, 
or  tlieir  phrases  suggested  to  them  by  ihe 
floly  Ohost :  this,  in  some  matters  of  great 
moment,  might  be  so;  St.  Paul  declaring, 
that  they '  spake  the  things  which  were  given 
them  of  Gotl  in  the  words  which  the  Holy 
Ghost  teacheth.'  1  Cor.  li.  13.  if  tlwt  reWite 
not  to  what  the  Holy  Ghost  had  taught  theiii 
out  of  the  Old  Testament.    But  that  it  was 
not  alwavs  so,  is  evident,  both  from  tlie  con- 
sideration that   they  were  hagiogiaphers, 
who  are  sup|)Osed  to  lie  left  to  the  use  ot 
their  own  words,  and  from  the  variety  of  th« 
style  in  whicli  they  write,  and  from  liie  sole- 
cisms, which  are  sometimes  visible  in  their 
compositions ;  and  more  especially  from  their 
own  words,  which  manifestly  show  that,  in 
some  cases,  they  had  had  no  such  sug-esiion 
from  the  Holy  Ghost  as  doth  imply,  that  he 
had  riietated  those  words  unto  them.    Kor 
instance,  wiien  St.  Paul  iieclares  his  will  or 
purjjose  to  do  what  he  was  hindered  by  the 
providence  of  God  from  doing ;  as,  wlien  ha 
says  to  the  Romans,  •  When  I  go  into  Spain, 
I  will  come  to  you,'  chap.  xv.  24. '  I  will  como 
by  you  into  Spain,'  verse  ss.    For  though  he 
might,  after  his  enlargement,  go  into  the 
west,  where  St.  Clement  (P.p.  ad  Cor.  §  6.) 
s;iys  he  preached.    And  even  iiitoS|iain,  as 
Cvril,  (C'atechis.  17.  p   204.  C.)  Epirihaniiis, 
(Hser.  27.  p.  107  C.)  and  Tlieodoret,  fin  2Tini. 
iv.  17.  and  Prajfat  in  Psalm  cxvi.)  say  he 
did ;  vet  it  is  certain  he  did  not  designedly 
go  to 'Rome,  in  order  to  aii  inteniiod  journey 
into  Spain  ;  and  when  he  says  to  the  Corin- 
thians, '  I  will  come  to  you  when   I   pass 
through  Macedonia,'   1  Cor.  xvi.  5.  and  j'et 
confesses  in  his  second  epistle.  2  Cor.  i.  1.5, 
16, 17.  that  he  did  not  perform  that  journey  ,- 
for  it  is  not  to  be  thought  the  Holy  Ghost 
should  incite  him  to  oroiiiise,  or  even  to  pur- 
;(Ose,  whiit  He  knew"  he  would  not  perfomi. 
This  also  we  learn  from  all  tho.se  places  in 
which  they  do  express  their  ignorance,  or 
louhtfulness  of  that  which  they  are  siieak- 
ng  of;  as  when  St.  I'aul  says, '  1  know  not 
whether  I  baptized  any  other.'  1  Cor.  i.  16;. 
And  again,  rvx""  Jrapanevo),  ■  perhaps  1  will 
abide,  yea,  and  winter  with  you,'  1  Cor.  xvi.  6. 
And  when  St.  Peter  s;iith,  'BySylvanus,  a 
faithful  brother,  as  I  suiipose,  have  I  written 
to  you,'  1  Pet.  V.  12.  for  these  words  plainly 
show,  that.  In  all  these  tilings,  they  luiil  no 
inspiration,  or  Divine  assistance.    This,  last- 
ly, may  be  gathered  from  all  tho.sc  pl;ices  in 
which  they  only  do  express  their  hone,  and 
that  conditionally,  of  doing  this  or  that ;  as 
in  these  words,  '  I  hope  to  see  you  in  my 
journey,'  Rom.  xv.  24.    '  I  will  come  unt'o 
vou  quickly,  if  the  Lord  will.'  1  Cor.  iv.  I9. 
■  I  hope  to  stay  some  time  with  you,  if  the 
Lord  permit.'  1  Cor.  xvi.  7.    '  [  hone  in  the 
Lord  Jesus,  to  send  Timothy  quickly  10  you,' 
Phil.  ii.  19,23.    'And  I  tms»  that  I  my.self 
;dso  shall  come  quickly,'  ver.  24.     '  These 
things  1  wri'.'^,  hoping  to  come  to  thee  quick- 
ly, but  if  1  should  tarry,  tliat  thou  mayest 
know  how  to  liehave  thyself  in  the  church  nf 
God,'  1  Tim.  Hi.  14,  15.    '  I  hope,  by  your 
pravers,  to  be  given  to  you,'  Philemon  22. 
•  This  will  we  do,  if  the  Lord  iiemiit,'  Heb. 
vi.  3.    '  I  hope  to  come  to  you.'  St.  Jolin.  2<l 
Ep.  ver.  12.  3<1  Ep.  ver.  14.    For,  spes  est  in- 
certec  rei  nomen,  the  word  hope,  implies  an 
uncertiinlv,  whereas  the  Holy  Spirit  cannot 
lie  uncertain  of  any  thing ;  nor  can  v.-c  think 
he  would  inspire  men  to  speak  so  uncertain 
ly.    And,  (2.)  There  can  Ije  no  necessity,  or 
even  use,  of  a  Di\ineassi.sr;mce  to  enable  a 
man  to  express  his  hoites.  seein^all  men  do, 
bv  natural  reflection,  know  them. 
'"  FI.  Having  thus  iiremi.sed  thP.=e  things, 
for  the  right  stating  and  explication  of  Ihe 
controversv.  I  proceed  to  lay  down  the  ;irgu- 
ments  which  prove  that  in  these  writings  the 
apostles  were  assisted  and  preserved  from 
error  bv  the  Si>irit  of  GckI  ;  and,  therefoie, 
were  eoidiled  to  deliver  to  us  an  unerriiig 
n.ile  of  fiiilh. 
"  And,  l.st.  I  argue  for  the  Diviiic  assi.^t:u;f9 


Inspiration  of  the  sacred  writers.^ 


INTRODUCTION. 


Various  Readings,  jfr. 


of  the  inditers  of  these  sarretl  tiecorris  from 
what  they  do  assert  concerning  their  own 
writings ;  and  what  they  say  touching  the 
declarations  made,  the  doctrines  deli\'ered, 
and  the  directions  given  in  them. 

"  As  for  the  writers  of  the  Gosiwl,  St.  Lake 
declares  he  writes  his  Gospel  to  Theoi^hilns, 
that  '  he  might  know  the  certainty  o(  those 
things  In  which  he  had  been  Instnicted;' 
and  St.  John  declares,  his  Gospel  was  writ- 
ten, ■  that  they  might  believe  that  Jesus  was 
the  Christ,  the  Son  of  God  :'  now,  it  is  plaiai, 
that  neither  'rhetrohikis  could  be  certain  of 
the  truth  of  what  he  had  been  taught  by  any 
writing  which  was  not  ab.selutely  certain  in 
itself;  nor  could  others  >»  iwkiced,  by  what 
St.  John  had  written,  to  believe,  that  Jesuits 
leas  tlie  Chriit,  unless  they  could  be  certain 
that  he  spake  the  truth  throughout  his  Gospel. 
Now,  if  wo  do  consider  how  many  things 
contained  in  the  beginning  of  St.  Luke's  Gos- 
pel he  must  have  by  hearsay  1  and  how  many 
long  discourses,  both  he,  St.  Matthew,  and 
St.  John,  deliver  as  spoken  by  our  Lord  and 
others ;  of  which  we  can  have  no  a.ssurance, 
after  so  many  years  before  the  writing  of 
them,  on  the  mere  strength  of  liuman  memo- 
ry, so  as  to  ground  an  article  of  Divine  laith 
upon  the  very  words  in  which  they  were  de- 
livered ;  we  must  be  forced  to  conclude,  that, 
tipon  this  account,  we  cannot  depend  upon 
the  very  letter  and  minute  circumstances  of 
every  discourse  related  by  them  ;  unless,  ac- 
cording to  Christ's  proinise,  Ihey  had  the  as- 
sistance of  the  Hcriy  Ghost,  to  brin^  these 
things  to  their  remembrance  .-  wherefore  this 
promise  is  made  to  them  in  very  general  and 
comprehensive  terms,  viz.  '  the  Holy  Ghost 
shall  bring  all  things  to  your  remembrance, 
whatsoever  I  have  said  unto  you,'  John  xiv. 
26.  And  then  there  being  nothing  considera- 
ble in  St.  Mark,  which  is  not  also  in  St.  Mat- 
thew or  St.  Luke,  or  both,  the  certainty  of  all 
that  is  contained  in  them,  must  make  us  also 
certain  of  the  truth  of  what  St.  Mark  delivers 
in  his  Gospel.  TVIoreover,  the  word  spoken 
and  indited  by  them,  is  styled  the  word  of 
God:  men,  saith  the  apostle,  could  not  be- 
lieve the  Gospel,  unless  they  heard  it  preach- 
ed to  them ;  nor  could  they  hear  it  preached, 
unless  some  were  cominissioned  to  preach 
the  Gospel ;  for '  faith  comes  by  hearing,  and 
hearing  by  the  word  of  God,'  "Rom.  x.  14,  15, 
16, 17.  And, '  for  this  cause,'  says  he, '  thank 
we  God  without  ceasing,  because,  when  ye 
received  the  word  of  God,  which  ye  heard  of 
us,  ve  received  it  not  as  the  word  of  men,  but 
as  ft  is  in  truth,  the  word  of  God,'  1  Thess. 
ii.  13.  '  I  am  made  a  minister  of  Christ,'  sailh 
he,  'according  to  the  dispensation  of  God, 
which  is  given  to  me  to  fulfil,  (i.  e.  fully  to 
preach)  the  word  of  God,'  Coloss.  1.  25.  2.  It 
is  called  the  commandment  of  God ;  '  for  my 
.Gospel,'  says  St  Paul, '  and  the  preaching  of 
Jesus  Christ,  is  made  manifest,  and,  accord- 
ing to  the  commandment  of  the  everlasting 
God,  made  known  unto  you  for  the  obedience 
of  faith,'  Rom.  xiv.  25.  28.  which  faith  is  al- 
ways built  on  a  divine  testimony.  And, 
again, '  If  any  man  be  a  prophet,  or  spiritual, 
let  him  acknowledge  that  the  things  I  write 
unto  you  are  the  commandments  of  the  Lord,' 
I  Cor.  xiv.  37.  3.  It  is  declared  to  be  the 
wisdom  of  God,  1  Cor.  i.  24.  For,  '  we  preach 
Christ  to  you  that  are  called,  both  Jews  and 
Greeks,  the  power  of  God,  and  the  wisdom  of 
God ;  we  speak  the  wisdom  of  G«xl  in  a  mys- 
tery, even  that  wisdom  which  God  has  re- 
vealed to  us  by  his  Spirit,'  1  Cor.  ii.  7.  10. 

4.  It  is  tlie  Testitnony  of  God,  for  '  I  came  not 
to  you,'  saith  he, '  in  excellency  of  speech  de- 
claring to  you  the  testimony,'  1  Cor.  ii.  l. 

5.  It  is  the  Gospel  ofGoi  ;  for  St.  Paul  styles 
himself  the  minister  of  Jesus  Christ  to  the 
Gentiles,  ministering  the  Gospel  of  God  to 
them,  Rom.  xv.  16.  '  We  preach,'  says  he, 
•  the  Gospel  of  God  freely,'  2  Cor.  xi.  7.  '  We 
were  bold  to  preach  to  you  the  Gospel  of  God  ; 
we  were  willing  to  have  imparted  toyou,  not 
the  Gosoel  of  God  on\y,  but  also  our  own 
tives,'  1  rhess.  ii.  2,  8,  9.  even  ■  the  glorious 
Gospel  of  the  blessed  God  committed  to  my 
tnist,'  I  Tim.  i.  10.  6.  It  is  the  Gospel  of 
Chriit ;  'for  I  came,'  says  he  '  to  Troas,  to 
preach  Christ's  Gospel,'  2  Cor.  ii.  12.  '  We 
sent  TitTvotheus,  our  fellowlaliourcr  in  the 
Gospel  of  Christ,'  1  Thess.  iii.  2.  7.  It  is  the 
fnystenj  of  his  will,  Bph.  i.  9.  '  The  mvstery 
of  God  the  Father,  and  of  Christ,'  Col.  ii.  2. 
'  The  mind  of  Christ,  made  known  to  the 
apostles,'  1  Cor.  ii.  16.  '  And  the  word  (rf 
Christ  which  must  dwell  richly  in  believers,' 
Col.  iii.  1ft. 

"  Now,  certainly,  it  cannot  rationally  be 
conceived,  that  the  apostles  should  be  igno- 
rant of  that  assistance  by  which  they  were 
enabled  to  indtto  these  records ;  if  then  they 
were  assured  of  that  asMStance  of  the  Holy 
Spirit,  which  they  challenged,  then  must  the 
Gospel,  which  they  both  preacht-d  and  iudi- 
tf;d,  bo  recei\'Od  as  the  word  of  and  and 


and  Christ,  the  mystery  of  God  Die  Fatha-, 
and,  of  Christ,  the  comnMndmtnt  and  the 
testinmny  of  God,  which  is  the  thing  I  am 
concerned  to  make  gfwd  ;  and  then  it  highly 
must  concern  all  persons,  to  be  mindful  of 
the  comnKindments  of  the  apostles  of  our 
Lord  and  S;iviour,  2  Pet.  iii.  2.  If  they  had 
no  such  assurance  of  the  assistance  of  the 
Holv  Spirit,  they  did  grossly  impose  upon  the 
world,  in  thus  pretending  that  Ihey  preaclied 
the  Gospel  by  the  assistance  of  the  Holy  Spi- 
rit sent  down  from  heaven.  If  they  were 
not  assured  that  in  those  writings  they  de- 
livered only  those  doctrines  which  God  re- 
quired all  men  to  believe,  those  precepts  he 
required  them  to  do,  they  must  be  very  con- 
fident in  daring  to  make  this  the  preface  to 
some  of  their  epistles,  '  Paul,  an  apostle,  ac- 
cording to  the  will  and  commandment  of 
God,'  1  Cor.  i.  1.  2  Cor.  i.  1.  Eph.  J.  1.  Col.  i.  1. 
2  Tim.  i.  1.  and  saying,  with  so  much  assur- 
ance, '  If  any  be  a  prophet,  let  him  ackno\v- 
ledge  that  the  things  I  write  unto  you  are  the 
commandments  ot  God,'  1  Cor.  xiv.  37.  and 
much  more,  in  declaring  to  all  Christians 
thus—'  We  are  of  God ;  he  that  knoweth  Goil , 
heareth  us ;  he  that  is  not  of  God,  heareth 
not  us  ;  by  this  we  know  the  spirit  of  tnith 
and  the  spirit  of  error,'  1  John  iv.  6.  For  this 
seems  efjual  to  what  their  Master  himself  smA 
in  the  like  words,  '  Why  do  you  not  believe 
me  ?  He  that  is  of  God  heareth  the  words  of 
God;  you  therefore  hear  them  not,  because 
ye  are  not  of  God,'  John  viii.  46,  47.  Yea, 
they  must  be  false  witnesses  of  God,  by  sty- 
ling human  writings  the  tpori,  the  Gospel, 
the  command,  the  testimony,  the  mind,  the 
mystery  of  God  and  Christ ;  and  by  requiring 
others  to  receive  it,  not  as  tlie  word  of  man, 
but  as  the  ii^ord  of  God,  even  that  word  '  by 
which  they  must'be  judged  at  the  last  day,' 
Rom.  ii.  IS.  which  again  runs  as  high  as 
tliose  words  of  Christ, '  The  word  that  i  have 
spoken  shall  judge  him  that  believes  it  not  at 
the  last  dav,'  John  xii.  48. 

"  2dly.  They  who,  when  they  indited  these 
writings,  were  assisted  by  the  Holy  Ghost, 
the  Spirit  of  truth,  indited  these  records  by 
Divine  assistance  ;  for  the  things  God  spake 
to  his  servants  the  prophets,  are  styled  the 
things  wliich  I  commanded, f.v  mevixart  fiov, 
by  my  Spirit,  Z;)ch.  i.  6.  but  the  tiposlles  were 
thus  assisted ;  this  they  in  teniis,  or  by  just 
consequence,  assert.    For  St.  Peter  says  of 
them  all,  in  general,  that '  they  preached  the 
Gospel  by  the  Holy  Ghost  sent  down  from 
lieaven,'  l  Pet.  i.  12.    And  is  not  this  as  much 
as  he  said  of  the  prophets  of  the  Old  Testa- 
ment, when  he  declares  they  spake  as  they 
'  were  moved  by  the  Holy  Ghost  V  2  Pet.  i.  1. 
St.  Paul  asserts,  in  the  same  general  expres- 
sion, that  those  great  things  belonging  to  the 
Gospel,  which  neither  'eye  had  seen,  nor  ear 
had  heard,  nor  heart  was  able  to  conceive,' 
God  had  revealed  to  them  by  the  .Spirit,  1  Cor. 
ii.  to.  that  they  had  '  received  not  tlie  spirit 
of  the  world,  but  the  Spirit  which  is  of  God, 
that  they  might  know  the  things  which  were 
freely  given  to  Christians  of  Goil;'  and  that 
these  things  they  taught,  '  not  in  the  words 
which  man's  wisdom  teacheth,  but  which  the 
Holy  Ghost  teacheth,   comparing   spiritual 
things  with  spiritual,'  verses  12, 13.    In  which 
place  the  very  design  of  the  apostle  is  to 
prove,  against  the  Greek  philosophers,  how 
unreasonable  it  was  to  reject  the  Gospel,  be- 
cause it  came  not  in  the  way  of  demonstra- 
tion to  human  reason,  but  by  way  of  revela- 
tion from  God  ;  and  so  required  faith,  as  of 
necessity  it  must  do,  since  it  contained  such 
things  concerning  the  design  of  Christ's  salu- 
tary passion,  his  resurrection,  ascension,  and 
a  future  judgment  at  the  general  resurrec- 
tion, which  no  natural  man  could  know  by 
the  utmost  imi)roveinent  of  his  human  rea- 
son ;  and  such  discoveries  of  the  coimsel  of 
God,  concerning  man's  justification,  which 
depended  upon   his  good  pleasure;  which 
was  knov/n  only  to  that  Holy  Spirit  which 
searcheth  all  things,  even  the  deep  things  of 
God.    Ii  is  this  .Spirit,  says  ho,  that  we  have 
received,  and  by  tins  Spirit  hath  God  revealed 
these  things  unto  us,  and  we  accordingly  do 
teach  them  to  the  world,  not  in  the  words 
which  human  wisdom  teacheth,  but  which 
the  Holy  Ghost  teacheth,  comparing  the  reve- 
lations made  to  us  by  the  Spirit,  with  the  re- 
velations made  to  the  projihets  in  the  Old 
Testament,  hy  the  same  Spirit;  and  finding 
that  tlie  revelations  mjule  to  us  do  far  exceed 
what  w;is  discovered  to  them ;  for,  what  the 
eye  of  those  prophets  had  not  seen  in  vision, 
or  their  ear  neard  in  dreams,  nor  can  the 
heart  of  man  conceive,  without  a  revelation, 
even  these  things  hath  God  revealed  to  us  by 
his  Spirit.    Thus  did  they  speak  the  word  of 
God  >nde)nonstrati.onof  the  Spirit ;  whence 
he  declares,  that  if  any  man  despise  their  tes- 
timony or  instnictions,  he  despised  not  man 
only,  but  God  also,  who  had  ?iven  them  his 
Spirit,  I  Thess.  \v.  8.  Iliry  being  not  suflRrienl 


ciency  was  of  God ;  who,  by  this  ministra- 
tion of  the  Spirit,  had  made  them  able  minis- 
tei-s  of  the  New  Testament,  2  Cor.  iii.  5,  6, 
And  thus,  says  he,  '  that  God  who  command- 
ed the  light  to  shine  out  of  darkness,  (and 
who  illuminated  the  prophets  by  shining  up- 
on their  imagination  and  their  understand- 
ing) hath  shined  in  our  hearts,  to  give  the 
light  of  the  knowledge  of  the  glory  of  God  in 
the  face  of  Jesus  Christ,'  2  Cor.  iv.  5.  In  his 
Epistle  to  the  Ephesians,  he  declares,  that  the 
mysterj'  of  Christ  was  made  known  to  him 
by  immediate  revelation,  and  not  to  him  only, 
but  to  the  rest  of  the  apostles  and  prophets  of 
the  New  Testnment ;  for  God,  says  he, '  hath 
made  known  this  revelation  to  us,  the  apostles 
and  prophets,  by  the  Spirit,'  Eph.  iii.  3, 5.  And 
hence  he  speaks  to  the  Corinthians  in  this 
language,  '  If  any  man  Ik  a  prophet,  or  spfrj- 
tuai,  let  him  acknowledge  that  the  things  ! 
write  tmto  3"0U  are  the  coiHjnandmcnts  of 
God,' I  Cor.  xiv.  37.  Here,  then,  the  argtnuent 
runs  thus ; 

"  They  who  had  a  like  assistance  to  that  of 
the  prophets  under  the  Old  Testament,  must 
write  by  the  direction  of  the  Holy  Ghost,  for 
holy  men  of  old  spake  as  they  were  moved  by 
the  Holy  Ghost ;  and  the  Scriptures  they  in- 
dited were  of  Divine  inspiration ;  and  their 
words  are  cited  in  the  New  Testament,  as 
spoken  by  the  Holy  Ghost.  But  the  apostles 
had  a  like  assistance,  for,  in  the  words  now 
cited,  they  style  themselves  ;ipostles  and  pro- 
phets ;  they  challenge  a  like  illumination,  or 
shining  of  God  upon  their  hearts,  a  like  reve- 
lation of  their  Gospel  by  the  Holy  Spirit;  and 
they  pretend  to  teach  it  to  others,  in  wortls 
taught  them  by  the  Holy  Ghost.  In  all  which 
sayings,  they  must  be  guilty  of  a  fal.^e  testi- 
mony concerning  God,  and  riiust  impose  upoa 
the  church  of  Christ,  if  no  such  assistance  of 
the  Holy  Ghost  was  impaned  to  them. 

"  3dly.  These  sacred  records,  which  were 
indited  to  be  a  standing  rule  of  faith  lo 
Christians  throughout  all  ;iges  of  the  world, 
the  Gospel  contained  in  these  Scriptures  Iieing 
made  '  known  to  all  nations  for  the  obc:lience 
of  faith,'  Rom.  vi.  26.  they  must  in  all  thine.? 
propounded  in  them,  to  o«ir  fatth,  contain  a  rti- 
vine  testimony,  or  a  revelation  of  the  will  of 
God.  For  as  human  faith  depends  upon  the 
testimony  of  man,  so  divine  faith  is  Ihnt 
which  depends  upon  the  testimony  of  God. 
And  as  obedience  to  men  consists  in  doing 
the  will  of  men,  so  our  obedience  to  God  con- 
sists in  conformity  to  the  will  of  God.  Again, 
if  we  must  all '  be  judged  by  this  law  M  liber- 
ty,' James  ii.  12.  if  Chiist  at  the  last  day  will 
judge  the  secrets  of  men's  hearts  according 
to  the  Gospel  of  St.  Paul.  Rom.  ii.  16.  'If  he 
will  come  in  fl;miing  fire,  taking  vengeann; 
of  all  that  obey  not  his  Gospel,'  then  nui.-t 
this  Gospel,  and  this  law  of  liberty,  lie  a  rule 
of  faith  until  Christ's  second  coming ;  for, 
upon  that  account  alone,  can  men  be  bound 
under  this  dreadful  penalty,  to  yield  obedi- 
ence to  It,  and  be  judged  by  it." 

The  whole  of  Dr.  Whitby's  impoilant  Genf- 
ral  Preface,  from  which  the  above  is  extract- 
ed, is  well  worth  the  attention  of  the  reader. 


V!iTls!, Cfi^  miiul  -^f  Chris' ,  the  Oospu  fi/'<VxZ|  (or  this  wuvk  uf  Uieni.jclvc.i,  but  thtir  sulli 


§  II.  Of  Various  Readings  in  tht.  Scrip- 
tures, and  the  Sources  whence  they  sprung.— 
Before  I  proceed  to  give  an  account  of  the 
principal  Manuscripts,  Ancient  Versions,  and 
Ecclesiastical  Writers,  frenuently  referred  to 
in  this  work,  it  may  be  necessary  to  say  a  lit- 
tle on  the  Various  Readings  of  the  Old  an«i 
New  Testaments  in  general,  and  the  manner 
in  which  they  origiiiated ;  as  several  of  my 
readers  may  not  have  had  the  opportunity  of 
acquainting  themselves  with  that  branch  of 
Biblical  criticism,  in  which  this  subject  is 
particularly  discussed. 

Bv  a  Variolas  Reading,  I  mean  a  word  ex- 
isting either  in  the  Ancient  Versions,  or  in 
Ancient  MSS.,  or  in  both,  different  from  the 
word  in  the  commonlv  received  and  printed 
text,  whether  of  the  Old  or  the  New  Testa- 
ment. The  sources  whence  these  are  derivefJ, 
are  those  ancient  Versions  ami  iU.S.S.  the 
chief  of  which  are  enumerated  and  described 
in  the  following  lists. 

But,  it  may  be  asked,  of  what  authority  are 
these  Versions  and  Manuscripts  7  And  why 
appeal  to  them /rcw»,  and  sometimes  against, 
the  commonly  received  text  ? 

Into  the  di.sctission  of  this  question  I  cannot 
minutely  enter:  it  is  not  the  province  of  a 
Commentator.  But  lest  it  should  be  supposed 
that  I  wished  to  elude  it,  I  would  simply  ob- 
sene,  1.  That  before  the  invention  of  print- 
iiiir,  the  whole  of  the  Sat:red  Writifigs,  both 
of  the  Old  and  Netp  Testaments,  must  have 
existed  either  in  MS.  or  by  Oral  Tradition. 
Q.  If  they  existed  originally  by  Oral  Tradi- 
tion, they  must  have  been,  at  one  time  or 
other,  reduced  flrom  that  into  a  MS.  or  written 
form.  3.  As  these  records  were  considered  of 
general  importiuice,  being  a  revelation  front 
Godtomnn,  concerning  his  salvation,  manu- 
icrifta  would  be  multiplle  J,  ao  Uic  people  ip- 


Various  Readings,  <J^c. 


INTRODUCTION. 


Account  of  Manuseriptt,  ^-c 


creased,  who  professed  to  believe  that  these 
i/rtiiings  viendivmelyins'pired.  4.  AVherev- 
cr  the  Jews  were  dispersed,  they  Carried  co- 
pies of  the  Law  9nd  the  Prophets  with  tliem ; 
and  the  Ch^Uxt&m  did  the  same  with  the 
Oospels,  Epistles,  &c.  And  as  tliese  copies 
'ivere  formed  by  skilful  or  unskilfiil  liands, 
so  they  would  be  less  or  more  accurate  in  re- 
ference to  the  originali,  from  which  they 
were  taken.  5.  If  a  MS.  which  had  been 
carelessly  copied,  became  the  source  whence 
others  were  taken,  they  could  not  be  expect- 
ed (o  express  a  better  text  than  was  found  in 
that  from  which  they  were  copied.  6.  When 
such  a  MS.  was  collated  with  others  more 
carefully  copied,  various  readings,  or  dif- 
frencei  between  such  MSS.,  would  necc.s.'>a- 
rilv  apiiear.  7.  As  some  of  these  readings 
wxJuld  appear  irreconcileable  or  contradicto- 
ry.  subsequent  scribes  would  alter  or  avwnd 
from  conjecture,  where  they  could  not  have 
access  to  the  original  MSS.  and  this  wcuUl 
pive  birth  to  another  class  of  various  reartinss. 
8.  When,  after  the  invention  of  printing,  the 
S.icred  Writings  were  multiplied  by  means 
of  the  press,  the  copy,  thus  prepared,  must 
be  one  of  those  MSS.  or  one  containing  a  col- 
iition  of  various  MSS.  and  the  printed  edi- 
tion must,  of  course,  give  the  text  of  one  only 
MS  or  a  text  fanned  from  the  various  re;»d- 
in^.-i  of -several.  9.  As,  at  the  epoch  of  the  in- 
vention of  printing,  great  ignorance  prevail- 
Cil  l)oth  in  literature  and  religion,  it  was  not 
tikely  that  the  l)est  helps,  even  had  they  been 
at  hand,  would  have  been  critically  used ; 
3Uid,  iherefore,  tho.se  primitive  editions  must 
nxessarily  have  been,  in  many  respects,  i7n- 
fierfect;  and  these  imperfections  could  only 
be  removed  in  sub.sequent  editions,  by  a  care- 
ful ooU.ilion  of  the  most  ancient,  most  au- 
tlientic,  and  most  correctly  written  MSS. 
10.  As  such  MSS.  exist  in  different  places, 
widely  remote  from  each  other,  in  various 
parts  of  Europe,  Asia,  and  Africa,  it  must  be 
ri  work  of  considerable  time  to  find  them  out, 
oollnte,  and  extract,  their  various  readings; 
romniunicate  them  to  the  public  in  separate 
e  litions,  or  in  critical  dissertations;  and 
much  tune  must .  necessarily  elapse  before 
the  public  would  feel  the  necessity  of  having 
one  authentic  edition  of  the  original  texts 
formed  from  such  separate  editions  and  criti- 
cal dissertations,  ii.  AH  Versions,  or  trans- 
Itilions  of  the  Scriptures  into  the  language  of 
llie  different  nations  which  had  received  the 
word  of  God  as  the  rule  of  their  faith  and 
practice,  must  have  been  made,  previously  to 
ll)e  inverition  of  printing  from  a  MS.  or  MSS. 
such  as  the  translator  had  at  hand  ;  therefore, 
puch  Versions  could  be  no  more  than  a  faith- 
ful translation  of  such  MS.  or  MSS.  12.  As 
the  MSS.  differ  among  themselves,  from  the 
reasons  assigned  above,  so  that  different  MSS. 
would  exhibit  different  readings  in  certJdn 
cases,  though  the  text,  in  the  wmn,  was  the 
same  in  all;  so  the  Versions  must  differ 
among  themselves,  according  to  the  particular 
MSS.  from  which  they  were  taken.  Hence, 
both  the  MSS.  and  the  Versions  would  neces- 
satiiy  contain  various  readings;  and  these 
readings  must  he  important  aiid  valuable,  in 
Iiroportlon  to  their  agreement  with  the  auto- 
graph from  which  they  were  all  originally  de- 
rived :  and,  upon  the  wlwle,  the  most  ancient 
and  carefully  written  MS.  might  be  consider- 
f  il  as  conutining  the  purest  text.  13.  All  the 
Versions  of  all  countries  differ,  less  or  more, 
nmong  thi'mselves ;  which  is  a  proof  that  tliev 
verc  fonned  froin  different  MSS.  and  that 
those  Versions  exhibited  the  readings  which 
were  cont;uned  in  those  MSS.  H.  Aiid  it  may 
■tx!  added,  that  the  most  ancient  Versions 
were  likely  to  cont;iin  the  purest  text,  be- 
cause made  from  the  most  ancient  MSS. 
N\hich,  we  may  fairly  presiuiie,  were  the 
mo.st  accurate  O0])iesofti«  original;  as,  in 
That  case,  the  stream  could  not  be  rendered 
"turbid,  by  a  long  and  circuitous  flow  from  the 
fountain.  This  the  reader  may  conceive  to 
have  been  theoriein  of  \'arious  readings,  both 
in  the  MamtscrlptsTinA  ancient  Versions,  pre- 
viously to  the  invention  of  printine. 

Most  copies  of  the  Hebrew  Bible  have  been 
taken  from  the  s«;hc  ..If.SS.  as  the  subsequent 
editions  have  generally  copied  the  preceding 
ones,  with  very  little  alteration  in  any  thing 
that  could  be  considered  essential  to  the  text. 
The  first  editions  of  the  Greek  Testament,  viz. 
Ihe  Complutensian.  and  the  first  ofErasnivs, 
were  taken  from  different  MSS. ;  but  these 
sources  were,  in  general,  not  the  most  pure 
and  correct,  as  the  text  fonned  fiom  them  suf- 
ficiently proves  :  and  hence,  most  succeedin? 
editors  have  found  it  necessary  to  make  a  va"- 
riety  of  alterations  and  amendments  In  the 
editions  which  they  have  published  from  such 
MSS.  as  theyhaA  the  opixjrtunity  of  collating. 
Hence,  very  few  of  these  editions  agree  per- 
fectly ammig  themselves;  consequentlv,  the 
necessity  of  forming  one  general  and  authen- 
t'ceiitton,  from  a carefXil ,  judicious, and  con-i 
ecientious  collaU&n  of  ail  Uw  aiiciem  MSS.  I 


an4  Versions  known  ioexi.st.  Preparations 
for  such  an  edition  of  the  Hebrew  Bible  have 
been  muile  by  Kennicott  and  De  Rossi.  For 
the  Septuaglnl,  by  Wechel,  (i.  e.  in  the  edition 
■printed  by  him,)  Lambert  Bos,  Dr.  Holmes, 
and  his  present  Continuators  at  Oxford.  For 
the  Greek  Testament,  by  Robert  Stephens, 
Bp.  Foil,  Dr.  Mill,  Bengel,  Wetstein,  Birch, 
Alter,  Matlhai,  and  Griesbach.  We  therefore 
possess,  at  present,  materials  from  which 
nearly  inniiaculatc  editions  of  the  Sacred 
Writings  may  bo  fomied  ;  so  that  Ihe  Hebrew 
and  Greek.  Originals,  and.  indeed,  all  Ver- 
sions faithfully  deduced  from  thejn.  may  ap- 
pear in  all  their  simplicity,  energ}',  ami  splen- 
dour. It  is  to  these  materials,  as  they  e.xist 
in  the  aljove  collections,  that  I  am  indeWed 
for  the  various  readings  of  Hebrew  and  Greek 
MSS.,  supported  by  the  ancient  Versions, 
which  I  have  introduced  in  these  Notes. 

Notwithstanding  all  the  helps  which  the  va- 
rious MSS.  and  ancient  Versions  afford  for 
the  illustration  of  the  Sacred  Text,  the  reader 
must  not  imagine  that  in  those  MSS.  and 
Versions  which  do  contain  the  whole  of  the 
Sacred  Text,  there  is  any  essential  defect  in 
matters  that  relate  to  the  faith  and  practice, 
and,  consequently,  to  the  salvation,  of  the 
Christian  :— tliere  is  no  such  MS.,  there  is  no 
such  Version.  .So  has  the  Divine  Pro\idence 
ordered  it,  that  although  a  number  of  mis- 
takes have  been  committed  by  careless  copt/- 
ists,  as  well  as  by  careless  printers,  not  one 
essential  truth  of  God  has  been  injured  or 
su,ppre.ssed.  In  this  respect,  all  is  perfect ; 
and  the  way  of  the  Most  High  is  made  so 
plain,  even  in  the  poorest  copies',  that  the  way- 
faring man,  though  a  fool,  utterly  destitute  of 
deep  learning  and  critical  abilities,  need  not 
err  therein. 

All  the  omissions  of  the  ancient  Manu- 
scripts put  together,  would  not  countenance 
the  omission  of  one  essential  doctrine  of  the 
Gospel,  relative  to  faith  or  morals;  and  all 
the  additions  countenanced  by  the  whole 
mass  of  M.SS.  already  collated,  do  not  intro- 
duce a  single  point  essential  either  M  faith  or 
manners,  beyond  what  may  be  found  in  the 
most  imperfect  editions,  from  the  Cmnplu- 
tension  Editors  down  fo  the  Elzevirs.  And 
thoujh  for  the  beauty,  emphasis,  and  critical 
perfection  of  the  letter  of  the  New  Testament, 
a  )ww  edition  of  the  Greek  Te.'^tament,  form- 
ed on  such  a  plan  ;is  that  of  Professor  Gries- 
bach, is  greatly  to  be  desired ;  yet  from  such 
a  one  Infidelity  can  e.vpect  no  help ;  false 
doctrine  no  support ;  and  even  true  Religion 
no  accession  to  its  excellence  ;  though  a  few 
beayns  may  be  thus  added  to  its  lustre. 

TJie  multitude  of  various  readings  feund 
in  MSS.  should  no  more  weaken  any  man's 
faith  in  the  Divine  word,  than  the  multitude 
of  typographical  errors  found  i^i  printed  edi- 
tions of  the  Scriptures.  Ner,  indeed,  can  it 
he  otherwise,  unless  God  were  to  inten'ose, 
and  miraculously  prevent  every  scribe  from 
makin?  n  false,  letter',  and  every  compositor 
from  mistaking  a  word  in  the  text  he  was  co- 
pying. It  is  enough  that  God  absolutely  pre- 
serves the  iDlwle  truth,  in  such  a  way  as  is 
consistent  with  his  moral  government  of  the 
world.  The  preservation  of  the^oM  and  tit- 
tles in  o\ery  transcriber's  copy,  and  in  every 
printer's  form,  by  a  miraculous  act  of  Al- 
mii!hty  power,  is  not  to  be  expected  ;  and  is 
not  necessary  to  Ihe  accomplishment  of  the 
purposes  of  providence  and  srace. 

On  this  sul)iect,  the  intelligent  reader  will 
be  pleased  with  the  opinion  of  that  very  emi- 
nent criUc  Dr.  Bentley ;  spe.ikingin  reference 
to  tliose  who  were  needlessly  alarmed  at  the 
multitude  of  various  readings  collected  by 
Or.  Mill,  and  s;\id  to  amount  to  30,000,  he  savs, 
"  Not  frighted  with  the  present  30,000  vario'us 
readings,!,  for  my  own  part,  and,  as  I  believe, 
many  others,  would  not  lament,  if,  out  of  the 
old  I\I.SS.  yet  untouched,  lo,ooo  more  were 
faithfully  collected  :  some  of  which,  without 
question,  would  render  the  text  more  beauti- 
ful, just,  and  eract.  though  of  no  consequence 
to  tlie  main  of  Religion  t  nay,  perhaps  wholly 
synonynious'm  the  view  of  common  readers; 
and  quite  insensible  In  any  modern  Version." 
Philalcuth.  Lipsiens.  p.  90. 

After  such  a  testimony  as  this,  from  one  of 
the  greatest  scliolars  and  critics  of  his  ace,  it 
is  hoped  that  no  minor  person  will  hazard 
a  contr.ary  assertion;  and  that  prejudices 
against  the  collation  of  MSS.  and  collections 
of  various  readings,  will  not  be  entertained 
by  the  honest  .and  weli-meaning :  as  such 
may  see  at  once,  iiotb  the  propriety  and  na- 
cessity  of  such  mo.if^urcs. 

In  the  MSS.  of  the  Greek  Testament,  critics 
have  noticed  several  which  have  an  affinity 
to  each  other.  This  affinity  has  been  denomi- 
nated/n?n«/?ff.  fiunily.  by  Bengel ;  Rccensio, 
Revision,  by  Griesbach :  and'  Edition,  by 
Mich;ielis.  Tliese  editions  depend  on  the  di- 
versity of  time  and  place ;  and  are  divided  by 
Griesbach  into  three  .- 

1.  The  Western  Edition,  or  that  fbniKrty 


used  where  the  Latin  language  was  spoken : 
with  this  agree  the  old  Itala,  the  Vulgate,  and 
the  quotations  found  in  the  Latin  Fathers. 

2.  The  Alexandrian,  or  Egyptian  Edition  ; 
with  this  agree  the  quotations  found  in  the 
works  of  Origen;  and  the  Coptic  Version. 

3.  The  Byzantine,  or  Eastern  Edition  ;— 
that  in  general  use  in  Constantinople,  after 
this  cityliail  become  the  capital  of  the  Eastern 
Einpire.  The  greater  number  of  the  many 
MSS.  written  by  the  monks  on  Mount  Atlios 
are  evidently  of  this  edition.  To  this  edition 
may  be  referred  the  quotations  found  in  St, 
Chrysostom,  SL  Theophylact,  Bishop  of  Bul- 
garia, and  tlie  Slavonic  or  Russian  Version. 
Tlie  readings  of  this  edition,  are  those  which 
are  generally  found  in  the  printed  te.vt  of  the 
Greek  Testament.  All  these  Rece.nsiones  or 
Editions,  belong  to  ages  prior  to  the  eighth 
century,  according  to  Griesbach. 

To  these  Michaelis  adds  ^fourth,  called, 

4.  The  Edessene  Edition,  which  compre- 
hends tho.se  i\I.SS.  from  which  the  Peshito,  or 
old  Syriac  Version,  was  made,  though  no 
MS.  of  this  edition  now  remains.  The  Phi- 
loxenian  Syriac  Version  was  corrected  from 
MSS.  found  in  the  library  at  Alexandrlx 
Any  reading  supported  by  the  authority  of 
these  different  editions,  possesses  the  highciil 
degree  of  probability ;  and  may  be,  in  gene- 
ral, fairly  Uiken  for  the  word  written  1^  the 
inspired  penman.  This  Is  a  general  rule,  l« 
which  there  will  be  found  very  few  excep- 
tions. 

The  propriety  of  this  classification  is  (}ues- 
tioned  in  a  very  able  pamphlet  just  published 
by  Dr.  Richard  Laurence,  •intituled,  "  Re- 
marks on  the  Systematical  Classification  of 
MSS.  adopted  by  Griesbach,  in  his  Edition  of 
the  Greek  Testament,"  8vo.  Oxford,  1814. 
To  this  pamphlet  I  must  refer  the  ci4ticd 
reader. 

i  Elmll  now  proceed  to  give  an  account  of 
the  most  ancient  Manuscripts  and  Version* 
whirti  have  been  colloted  fer  the  four  Gospels 
and  Acts  of  tlie  ApoRtles. 

§  III.  Account  of  MSS.  in  Uncial  charac- 
ters, referred  to  by  the  letters  ABCD,  Ac.  in 
this  Work.—X.  The  Codex  Alexandrinus ,  now 
in  the  British  ftlu.seum,  sent,  in  1628,  from  CV- 
1-il  Liicaris,  Patriarch  of  Constantinople,  by 
Sir  Thomas  Roe,  as  a  present  to  Charles  L 
It  is  one  of  the  most  reputable  MSS.  known 
to  exist ;  and  is  stated  to  have  been  written 
.so  early  as  the  fourth  century  ;  though  others 
assign  it  a  much  later  date,  and  bnn^it  so 
low  as  the  seventh.  Besides  the  New  Testa- 
nient,  it  aintains  the  Septuagint  Version  of 
the  Old,  formerly  edited  by  Dr.'Grabe.  A  fac- 
simile of  the  New  Testament  part  has  been 
published  by  Dr.  Woide,  London,  1766,  foL 
And  lately,  a  fac-simile  of  the  Psalms,  by  tha 
Rev.  H.  H.  Baber,  of  the  British  Museum,  fol. 
1812,  who  is  now  preparing  the  Pentateuch 
for  the  press. 

It  is  worthy  of  remark,  that  this  M.S.  fol. 
lows  in  the  Gospels  the  Byzantine  edition; 
in  the  Epistles  of  St.  Paul,  the  Alexandrines 
and  in  tlie  Acts  and  Catholic  Epistles,  the 
Western  edition.  With  this  MS.  the  Syriac, 
Coptic,  iuid  iEthiopic  Versions,  have  a  re- 
mark.able  coincidence. 

B.  The  Codex  Vaticanus,  No.  1209,  contain* 
ing  the  Greek  Version  of  the  Septuagint, 
which  was  published  at  Rome  by  Cardinal 
Caraffa,  fol.  1.587.  The  second  volume  of  this 
MS.  contains  the  New  Test.ament  II  is  a 
most  .ancient  and  valuable  MS.  and  Is  sup- 
posed to  be  older  than  the  C<xlex  Alexandri- 
nus ;  and  to  have  been  written  some  time  in 
the  fourth  century,  and  before  the  time  of  St. 
Jerome  :  others  refer  it  to  the  fifth  or  sixth 
century.  It  is  now  in  the  Royal  Library  aC 
Paris.  Tiiere  is  a  remarkable  agreement  be- 
tween this  MS.  and  the  Codices  D.  and  L„ 
and  it  is  supposed ,  as  a  whole,  to  be  the  most 
correct  MS.  we  have.  Michaelis  prefers  it 
greatly  to  the  Codex  Alexandrinus. 

C.  TImj  Codex  Ephraim.  A  MS  in  the 
Royal  Library  in  Paris,  numbered  formerly 
1905,  at  jiresent  9.  The  first  part  of  it  con- 
tains some  of  the  smallest  Gieek  works  of  St. 
Ephraim  .Syrus,  under  which  was  originally, 
written  the  whole  of  the  Greek  Bible.  In  tho 
New  Testament  part,  it  is  mutilated  in  a  greaj 
varietv  of  places,  which  may  be  seen  in  Mi- 
chaelis's  Lectures,  Vol.  n.  p.  258.  The  GreelC 
Version  of  the  Bible  which  occupied  the  first 
pa«  of  this  .MS.,  has  been,  as  far  as  wag  posst- 
ble,  wiped  out  with  a  sixmee,  to  make  way  ftir 
Ephraim's  works :  a  frequent  custom  whera 
Iiarchment  was  scarce  and  dear.  It  is  sup 
posed  bv  Wetstein  to  have  been  written  early 
in  the  sixth  century.  It  is  .an  Invaluable  MS., 
but  Is,  through  Its  great  age  and  bad  preser- 
vation, almost  illegible.    See  P. 

D.  The  Codex  Bez<B,  or  Codex  Cantabriglen- 
sis.  It  contains  the  Greek  text  of  the  four 
Gospels  and  Acts  of  the  Apastles,  with  the  old 
Itala.  or  Anteliieron%-mian  I.atin  Verslonl 
Wet£tein.ihinlfE  that  k  is  the  N-c^y  ocjpu'  fww 

7 


Acrounl  of  Manuscripts 


INTRODUCTION. 


and  diferent  Verinons. 


which  Thomas  Charkel,  or  Heiacliiis,  under 
ihe  auspices  of  Philoxenius,  fornied  the  later 
hyrlac  Version,  commonly  called  the  Phi- 
Joxenian:  but  this  is  a  groundless  supposi- 
tion. This  MS.  is  supposed  by  Wetsteiu  to 
be  of  the  fifth  century  :  others  tliink  it  two 
centuries  earlier.  A  splendid  and  correct 
fac-simile  of  the  MS.  has  been  printed  at 
Cambridge,  iiy  Dr.  Kipling,  1793, 2  vols,  royal 
folio. 

The  readings  in  this  MS.  frequently  agree 
with  the  Latin  Versions  before  the  time  of  St. 
Jerome,  and  with  the  Vulgate.  Some  have 
argued  that  it  has  been  altered  from  those 
Latin  Versions  :  l)ut  Semler,  Michaelis,  Gries- 
l)ach^  and  Dr.  Herbert  Marsh,  have  amply  re- 
fute!! all  those  arguments.  It  is  one  of  the 
oldest  MSS.  extant ;  many  of  the  readings 
by  which  it  is  distinguished  are  found  in  the 
Syriac,  Coptic,  Sahidic,  and  margin  of  the 
Philoxenian  Syriac  Vei'sion.  In  the  main, 
this  is  the  most  important  MS.  we  have  of  the 
Gospels  and  Acts;  and  thoueh  it  has  been 
written  at  different  times,  by  different  hands, 
yet  the  original  parts  maybe  safely  supposed 
to  exhibit  the  genuine  readings  of  the  evan- 
gelic and  apostolic  text,  in  a  larger  proportion 
than  in  any  other  MS.  extant.  I  have  my- 
self examined  this  MS.  in  the  public  library 
at  Cambridge  ;  and  am  convinced  not  only  of 
its  vary  hi"h  antiquity,  but  of  its  great  ex- 
cellency. Every  where  in  my  Notes,  1  have 
endeavoured  to  pay  particular  attention  to  the 
readings  of  this  MS.  Whiston,  in  his  primi- 
tive New  Test.ament,  Stamford  and  London, 
8vo.  1745,  has  translated  the  four  Gospels  and 
Acts  literally  from  the  Codex  Bezse. 

(D.)  In  St.  Paul's  Epistles,  signifies  the  fa- 
mous Code.x  Claromontanus ;  it  was  written 
in  the  sixth  or  seventh  century,  and  has  the 
Itala  Version,  as  well  as  the  Greelc  Text. 

E.  Codex  Basiliensis,  Num.  B.  VL  A  MS. 
of  the  ninth  century:  it  contains  the  four 
Gospels. 

(E.)  In  the  Acts  of  the  Apostles,  signifies 
the  famous  Latid  MS.  No.  Z.  preserved  in  the 
Bodleian  library.  It  has  both  the  Greek  and 
Latin  text;  the  Latin  evidently  altered  to 
make  it  correspond  to  the  Greek.  This  MS. 
was  printed  by  Hearne,  8vo.  Oxon.  171.5. 
Wetstein  supposed  it  to  have  been  written 
In  Sardinia,  aljout  the  seventh  century.  The 
MS.  is  written  in  two  columns ;  the  Latin 
text  first :  each  line  is  composed  of  otie  word, 
ver.v.raroly  of  two ;  and  the  Latin  and  Greek 
svords  are  always  opposite  to  each  other, 
whicli  shows  that  it  was  written  for  the  use 
of  a  person  little  skilled  in  either  language. 

F.  Codex  Boreeli.  This  MS.,  which  con- 
tains the  four  Gospels,  formerly  belonged  to 
Sir  Jolm  Boreel,  Dutch  Ambassador  at  the 
court  of  King  James  I.  Where  it  now  is  can- 
not be  ascertained. 

(F.)  Is  one  of  the  Coislinian  MSS.  No.  1. 
It  contains  the  Septuagint  Version  of  the  Oc- 
Uiteuch  ;  and  verses  24  and  23  of  Acts,  chap. 
Ix.    It  was  written  in  the  eighth  century. 

P.  In  the  Epistles  of  St.  Paul,  denotes  the 
Codex  Augietiaia,  written  about  the  ninth 
century,  and  now  in  the  library  of  Trinity 
College,  Cambridge. 

G.  Codex  Wolf  tits  A.  This  is  naio  one  of 
the  Harleian  MSS.  in  the  British  Museum  ; 
and  is  marked  5684.  It  contains  the  four 
Evangelists,  and  was  probably  written  before 
the  tenth  century.  It  is  a  correct  and  valua- 
fcle  MS. 

G.  Codex  Baernerianus  in  the  Electoral  Li- 
brary at  Dresden.  It  has  the  Itala  Version  in- 
terlined with  the  Greek  text. 
■  .<G.)  In  the  Acts,  &c.  signifies  a  IMS.  in  the 
librari-  of  the  Aueustin  Friars  at  Rome.  It 
has  been  only  partially  collated  by  Blanchini 
and  Bird). 

H.  Codex  WolfiiM  B.  This  MS.  is  very 
similar  to  the  preceding,  and  was  probably 
written  i  n  the  same  centurj'.  It  also  contains 
the  four  Evangelists. 

H.  Cod/"!  Coislinianus,  No.  202,  consists 
only  cf  fifteen  leaves,  containing  some  frag- 
ments of  St.  Paul's  Epistles.  It  was  written 
In  the  fiftli  or  sixth  century. 

I.  Codrx  Cottoniamis.  This  MS.  contains 
cn\y  four  leaves,  in  which  a  few  fragments 
cf  Matthew  and  John  are  found.  It  is  written 
on  Egyptian  paper  of  a  purple  colour ;  and  is 
among  the  Cotton  MSS.  in  the  British  Muse- 
um, and  is  marked  Titus  C.  15. 

K.  Codex  CypriiM,  so  called,  because 
iirought  from  the  island  of  Cyprus.  It  is  at 
present  in  the  Royal  Library  at  Paris.  11 
contains  the  four  Evangelists ;  agrees  in  its 
various  readings  with  A.  B.  C.  D.  Montfau- 
,con  supposes  it  to  be  of  the  eighth  century  ; 
Pather  Simon  of  the  ninth. 

L.  Codex  Regius,  62.  This  veiy  valuable 
MS.  was  one  of  those  used  by  R.  Stephens, 
for  his  edition  of  the  Greek  Testament,  fol 
ir,r,n,  in  which  it  is  marked  17.  It  is  in  the 
Itoyal  Library  at  Paris,  No.  62,  and  was  proba- 
cy wriit«n  in  the  eighth  or  ninth  centurv. 
'fte  various  readings  of  this  MS.  are  of  great 


importance  ;  and  it  is  judged  by  Michaelis  to 
be  one  of  the  most  valuable  flISS.  we  pos- 
sess. 

M.  Codex  Regiiis.  This  MS.  contains  the 
four  Gospels ;  belongs  to  tlie  Royal  Library, 
Paris,  numbered  48,  and  was  written  in  the 
tenth  century. 

N.  Codex  Viiidobonensis,  2.  One  of  the  Vi- 
enna MSS.  It  contains  only  fragments  of  the 
book  of  Genesis,  and  of  Luke,  cliap.  xxiv.  v. 
13—21, 39—49,  and  was  written  in  the  seventh 
century. 

0/  A  small  fragment  of  some  other  MS., 
and  contains  the  parable  of  the  Pharisee  and 
Publican. 

P.  Codex  GuelpherbytaniM,  A.  One  of  the 
Duke  of  Wolfenbuttle's  M.SS.  It  is  what  is 
called  a  Codex  Rescriptus,  i.  e.  a  book,  the 
original  writing  of  which  has  been  sponged 
out,  to  make  way  for  some  other  works; 
which,  in  this  case,  happen  to  be  the  works  of 
IsUoras  Hispalensis.  It  contains  fragments 
of  the  four  Evangelists,  and  was  written  about 
the  sixth  century.    See  under  C. 

Q.  Codex  Guelpherbytanus,  B.  Another  of 
the  Wolfenbuttle  MSS.,  containing  fragments 
of  Luke  and  John,  written  in  the  sixth  cen- 
tury. It  is  a  Codex  Rescriptus,  like  the  for- 
mer; the  original  writing  beins  sponged  out, 
to  make  way  for  the  works  of  Isidofua  His- 
palensis, as  in  Codex  P. 

R.  Tubinglnse  Fragmentuin.  This  MS., 
which  is  preserved  at  Tubing,  contains  only 
a  fragment  of  the  first  chapter  of  Jolm. 

S.  Codex  Vaticanis,  No.  354.  One  of  the 
Vatican  MSS.,  written  in  the  year  949. 

T.  Fragmentuin  Borgianum.  It  consists 
of  about  twelve  leaves  ;  begins  with  John  vi. 
28,  and  ends  with  vii.  23.  It  is  divided  into 
two  cohmrns;  the  first  contains  the  Greek 
text,  the  second,  the  Coptic  or  Sahidic ;  and  is 
supposed  by  Georgi,  who  has  published  a 
large  quarto  volume  on  it,  to  have  been  writ- 
ten in  the  fourth  century.  This  fi-agment  is 
a  valuable  specimen  of  the  Alexandrian  edi- 
tion. 

U.  Codex  Equitis  Nanii  Venetiis.  Tliis  is 
one  of  the  MSS.  collated  by  Birch,  for  his  edi- 
tion of  the  Greek  Testament.  It  was  written 
in  the  tenth  or  eleventh  century. 

X.  A  MS.  in  the  public  library  of  Ingolstad ; 
this  is  in  uncial  characters,  and  has  a  com- 
mentary in  small  letters.  It  appears  to  have 
been  written  in  the  eleventh  c«ntury. 

These  are  all  the  Greek  MSS.  in  square  or 
uncial  characters,  which  are  referred  to  in 
Wetstein  and  Griesbach;  and  which  are 
quoted  in  these  notes  on  the  four  Gospels  and 
Acts.  Where  any  of  these  letters  appear  with 
an  asterisk,  asC*,  it  signifies  that  the  reading 
there  quoted,  exists  not  in  the  text,  but  in 
the  margin,  of  that  manuscript.  The  MSS. 
marked  A.  B.  C.  D.  E.  F.  G.  K.  and  L.  are 
probably,  upon  the  whole,  the  best ;  and 
their  readings,  Uie  most  autlientic  of  all  the 
uncial  JVISS. 

There  are  many  other  MS.S.  written  in 
small  letters,  and  quoted  by  Griesbach  and 
others,  by  Arabic  numerals,  viz.  1,  2,  3,  &c., 
which,  though  not  equally  ancient  with  seve- 
ral of  those  in  uncial  characters,  are  of  great 
value  and  unportance,  and  exhibit  readings 
of  equal  worth  with  those  in  the  preceding 
MSS.  These,  however,  I  have  rarely  men- 
tioned by  name  in  my  notes,  and  only  refer 
to  them  in  this,  way:  e.  g.  Acts  xvii.  2S, 
"  ABDE  and  more  than  forty  otliers."  lb. 
XX.  24,  "  ABD.  some  others,"  &c.  &c.  I 
thought  it  was  imnecessary  to  be  more  par- 
ticular; as  those  who  could  profit  most  by 
such  infoniiation,  would  naturally  have 
Griesbach  at  hand ;  and,  by  referring  to 
him,  would  be  able  to  obtain  much  more 
satisfaction  on  the  point,  than  the  plan  on 
which  my  notes  were  constructed  could  pos- 
sibly afford.  It  is  necessary  just  to  state  that 
both  Wetstein  and  Griesbach,  by  quoting  dif- 
ferent MSS.  by  the  same  letter,  )n  the  four 
"parts  into  which  they  have  dirided  the  New 
Testament,  viz.  the  four  Gospels,  the  Acts 
and  Catholic  Epistles,  the  Epistles  of  St.  Paul, 
and  the  Apocalypse,  have  produced  strange 
and  needless  confusion:  in  each  of  those 
parts  we  find  a  distinct  notation  of  MSS.  On 
this  subject  Michaelis  has  justly  observed, 
that  "  Wetstein  has  made  it  very  difficult  to 
remember  his  notation  of  MSS.  by  not  re- 
taining the  same  marks  throughout  the  whole 
work ;  for  his  letters  and  figures  have  a  dif- 
ferent meaning  in  the  Epistles  of  .St.  Paul 
from  that  which  they  have  in  the  four  Evan- 
gelists ;  a  still  different  meaning  in. the  Ca- 
tholic Epistles,  and  Acts  of  the  Aixasties; 
and,  lastly,  they  are  taken  in  a  fourth  sense, 
in  the  book  of  the  Revelation."— L-ctures, 
Vol.  II.  p.  183—6.  This  perplexity  may  appear 
evident,  even  in  the  rmcial  MSS.,  and  much 
more  in  the  others,  e.  g.  D.  which  means  tlie 
Cod^x  Bezm  in  the  Gospels  and  Aas,  means 
the  Clermont  MS.  in  the  Epistles  of  St.  Paul  ; 
and  B.  the  Codsx  Vaticamis  1209,  in  the  Goi.- 
pell,  Acts,  anU  Epistles,  is  tlie  Codtx  .Voiutdia- 


riimi  Sti.  Basilii,  No.  1U5,  in  the  Apocalypse ; 
and  so  of  others. 

Farther  uifonnation  on  this  suljject  belongs, 
more  properly,  to  ilieeditorof  a  Greek  'lesm- 
ment,  than  to  the  province  of  a  comn.en  tutor. 
Tliose  who  wish  to  examine  this  branch  of 
Biblical  criticism  at  large,  must  consult  Mill, 
Wetstein,  Griesbach,  Michaelis,  and  Dr.  Her- 
bert Marsh. 


A  short  account  of  the  different  Versions  of 
the  New  Testament,  cited  in  this  work,  viz. 
The  JEtiiiopic,  Araiiic,  Armenia?!,  Bohe- 
mian, Coptic,  Gothic,  Itala,  Persiun,  Sa- 
hidic, Saion,  or  Anglo-Saxon,  Slavonic,  or 
Russian,  Syriac,  and  Vulgate ;  not  in  the 
order  of  the  difllerent  ages  in  which  tliese 
Versions  were  made,  but  in  the  order  of  tlie 
alphabe.:. 

THE  .ETHIOPIC. 
It  is  generally  supposed  that  the  Christian 
religion  was  planted  in  .Ethiopia  or  Ah\  .s,ii- 
nia,  so  early  as  the  times  of  Uie  apostles ;'  but 
when  the  Scriptures  were  translated  into  the 
JEthiopic  language,  is  not  certainly  know  11. 
We  have  the  whole  of  the  New  Testiurient  in 
that  langu;ige ;  and  it  is  supposed  that  this 
version  was  made  b.v  Fmmentius,  a  Cluis- 
tiaii  Bishop,  in  the /owrtA  century.  It  is,  111 
very  nian3'  respects,  an  imporUmt  versio.i ; 
and  seems  to  have  been  m;ide  immediun-ly 
from  the  Greek  text.  Its  various  readings 
agree  with  the  (A.)  the  Codex  Alexandiinics, 
and  witli  Origen. 

THE  ARABIC. 

There  are  difl'erent  Arabic  v'ersions  of  the 

New  Testament,  and  they  were  probably.  ;is 

Dr.  Marsh  conjectures,  derived  fioin  thc-e 

four   sources— 1.   Some    from    tlie    Svii:ir; 

2.  Some  from  the  Coptic;  3.  .Some  fio'in  ii;e 
Greek;  4.  And  some  from  the  V\d;;:iie. 
When  this  version  was  m;4de  cannot  Iv-  lif- 
termined;  but  it  is  generally  allowed  tluil 
there  was  710  Arabic  version  of  the  New  Tes- 
tament before  the  time  of  Mohamnied,.!.  e. 
A.  D.  620 ;  and  that  the  oldest  versions  \v  e 
have  of  that  language,  we»-e  m;ide  between 
the  seventh  and  tenth  centurifs.  But,  if  il.is 
were  really  so,  how  can  we  well  account  ,or 
theknowledge  which  Mohammed  hail  of  llie 
Gospels,  which  he  terms  "V.^il  Avjeel.  fioin 
Evangelium,  in  dift'erent  parts  of  the  Kornn  ; 
see  particularly  Sural  iii.  v.  3,  which  Aiijicl, 
he  there  mentions,  as  having  coine  dov  n 
from  God,  as  well  as  the  Sl)«i  toorat  niTi 
the  laiD,  and  his  own  Koian ;  and  in  this 
same  Sunt,  and  many  others,  he  makes  se'.  e- 
ral  quotiitions  from  the  Gospels ;  and,  thoiitli 
he  models  them,  to  cause  thnm  to  suit  his 
own  pui-po.se,  yet  his  quotations  afford  a  pre- 
sumptive evidence  that  the  Gospels  did  e.xn-l 
in  Arabic  before  his  time ;  unless  we  could 
suppose  he  read  them  in  Greek,  Syriac.  or 
Latin  ;  and  none,  even  of  his  own  partial  fol- 
lowers, liave  pretended  that  lie  uiidi-rsiuoti 
those  languages.  As  to  the  story  of  his  having 
an  apostate  Christian  Monk,  called  Sergius, 
with  him,  who  might  have  supplied  him  wi;li 
such  quotations,  it  rpm;iins  .vet  to  be  proved. 
To  me,  it  seems  probable,  that  a  veision  ni 
the  Gospels  at  lea.st  did  exist  before  the  time 
of  Mohammed;  as  Christianity  did  uiido;ilit- 
edly  make  its  wa.v  into  Arabia,  even  in  il..e 
days  of  the  apostles,  as  may  be  gathered  fioin 
the  Acts  of  the  Apostles,  chap.  ii.  arid  from 
various  other  testimonies.  Whosoever  reads 
the  Koran  carefully  o\er,  in  reference  to  this 
point,  will  probably  find  reason  to  draw  tho 
same  conclusion. 

There  are  three  principal  editions  of  the 
Arabic,  to  which  reference  is  marii-  by  Gries- 
bach, and  in  these  notes:  1.  That  printed  at 
Rome,  fol.  1591,  whicli  was  probably  niada 
from  the  Greek.  2.  The  version  priiited  in 
the  Paris  and  London  Polyslotts ;  but  in  the 
tatter  with  additions  and  corrections.  This 
also  was  made  from  the  Greek,  and  not  fiom 
the  Syriac  or  Coptic,  as  some  have  supposed. 

3.  The  edition  printed  by  Er])en,  Lus-d.  Bat. 
1616,  4to.  taken  from  two  MSS.  one  of  the 
Gospels,  written  about  A.  D.  1271,  and  an- 
other, of  the  Acts,  Epistle?  and  Revelation, 
dated  A  D.  1342.  See  Dr.  JMarsh's  notes  to 
Michaelis,  Vol.  III.  p.  603.  This  version  i.s 
supposed  to  have  been  formed  immediately 
from  the  Greek ;  hut  interpolated  in  many 
places  from  the  Syriac.  This  of  Erpen  Is  the 
most  valuable  and  eenuine  edition  of  the  Am- 
ble Testament.  These  three  edit  ions  are  quo- 
ted in  Griesbach,  and  in  the  following  ncte.s. 
The  first,  Ar.  Rom.  the  Arabic  GoS|)els, 
printed  at  Rome,  in  1591.  2.  Ar.  Pol.  the 
Arabic,  printed  in  the  London  Polyglott.  IG37. 
3.  Erp.  the  Arabic  New  Testament,  printed 
by  Erpen,  in  1616.  When  all  these  editions 
agree  in  the  same  reading,  Griesbach  signtiles 
it  by  Arr.,  and  I  me.in  the  same  in  these  notes, 
when  I  say,  all  the  Arabic. 

THE  ARMENIAN. 

This  version  was  probably  made  in  the  fifth 

century,  oj-  about  U)e  )eaf  410;  aa-orviing  to 


Account  of  different  Versions 


INTRODUCTION. 


of  the  S'rw  Testament 


the  Anueiiians  Ilieuistlvcs.  TliC  auilior  is 
universally  alio  wed  to  have  Irecn  Miesrob, 
the  same  wlio  invented  the  Arnienianalpha- 
bit.  Uapi)e:iis  to  have  l)een  first  iiKule  liom 
Oie  Syriac  ;  but  having:  heen  twice  translated 
frum  that  lan^iiairu,  it  was  last  oi';Ul  transla- 
ted from  the  Greeii.  Tlli^  i.s  allowpil  by  learn- 
ed men  to  be  a  very  valuable  version ;  and 
coiit:uns  vaiious  readings  of  ercat  impor- 
Innce:  but  il  hits  not  as  yet  been  accurately 
cullaled. 

THE  BOHEMIAN. 
The  sacred  wriiiii^':i  were  translated  into 
Uie  Bohemian  lan^uiee  by  eit'ht  Bohemian 
doctors,  who  had  been  sent  to  Witternberg 
and  Risil  to  study  the  Oiisinal  languages  for 
this  inirpose.  This  translation  was  printed 
In  Monivia,  in  the  year  1539.  1  know  nothing 
of  t!ie  merit  of  thi.i  version :  Gries!)ach  has 
given  a  few  readings  from  it,  which  he  re- 
ceived from  Professor  Dobrowsky,  ol  Mos 
cow. 

THE  COPTIC. 
The  Coptic  WAS  the  common  language  of 
Egypt  before  the  invasion  of  the  Saracens  ;  it 
is  a  mi.xture  of  Uie  old  Egjpti;m  and  ilie 
Creek.  Into  this  languase  the  Scriptures  ap- 
pear to  have  been  translated  at  a  veiy  earlv 
period  :  probably  between  the  third  and  fiflii 
centuries.  The  readings  of  this  version  are 
allowed  to  have  a  striking  affinity  to  those  of 
the  Latin  version  ;  and  spmelhnes  to  tho.se  of 
llie  Coi!i'.\  Beza';  and,  according  toAV'etstein, 
with  Origen,  Eusebius,  Cyril,  and  llie  Alex- 
amlriaii  MSS.    See  Saliidic. 

THE  GOTHIC. 
Tlie  pfoji-e  to  whom  the  version  calleii 
Gothit:,  beUin'.'ed,  h.an  theirancient  liabiiation 
to  tlic  cast  of  the  Borysthenes  :  but  wandisr- 
ing  v.'istward,  they  settled  in  Wallachia. 
Ulphilas,  a  rappadocian  by  birth,  who  lived 
inider  the  empciors  Valens  and  Valentinian, 
made  this  translation  immediately  from  the 
Greek,  (tliough  occasionally  in  reference  to 
the  Latin  versions,)  about  the  middle  of  the 
fourth  century.  Of  this  version  only  a  muti- 
lated copy  of  the  four  Gosiiels,  and  a  few  chap- 
ters of  St.  Paul's  Epistle  to  the  Komans,  re- 
main. This  MS,  which  was  all  written  in 
tUver  letters,  and  hence  called  Colex  Argen- 
tens,  was  tirst  discovered  in  the  abbp^■  of 
Werilen,  in  Westphalia;  it  got  ailerw.u.",  to 
Sweden,  then  to  the  Netherlands;  and  is 
now  in  the  university  of  ITpsal.  A  fine  edi- 
tion of  the  Gothic  Gospels  was  published  by 
IVIarshall,  together  with  the  Anclo  Saxon,  at 
Dort,  1665,  4to.  with  a  glmaary  by  Junius : 
but  a  better  edition  was  published  by  Dr  E 
Lye,  Oxon.  17S0,  4to.  The  frasments  of  the 
eleventh,  twelfth,  thirteenth,  fourteenth,  and 
filteenth  chapters  to  the  Romans,  edited  by 
Knittel,  from  the  Wolfenbuttle  MS.,  in:iy  be 
found  at  the  end  of  Vol.  II.  of  Dr.  Lye's  Saxon 
Gothic,  and  Latin  Dictionan-.  ' 

THE  ITALA,  OR  ANTEHIERON^^IIAN 
Previously  to  the  time  of  St.  Jerome,  a 
great  Viiriety  of  Latin  versions  of  parts  or  the 
whole,  of  both  the  Old  and  New  Testaments 
had  been  made  by  diflerent  persons  for  their 
own  u.se ;  and  the.se  appear  to  have  been  as 
varlousas  the*kill  and  talents  of  the  transla- 
tors. As  none  of  these  have  been  received 
Into  public  use  in  the  church,  so  it  is  not  like- 
ly that  they  had  any  particular  name:  but 
moch;rn  times  have  given  the  tule  of  Italae 
Itala,  or  Antehhronymian,  to  all  such  Latin 
versions.  Though  the  word  Itala  bo  of  the  most 
dubious  authority,  yet  all  allow  that  by  it,  a 
very  ancient  Latin  translation  is  intended  ; 
but  how  such  a  translation  l)ec:ime  thus  de 
nominated,  no  person  can  tell ;  if.  Indeed  it 
have  had  any  such  title  In  ancient  times 
This  title  is  supposed  to  he  mentioned  bv  St 
Augustin.  where,  speaking  of  the  great  va- 
riety of  Latin  versions  in  earlv  use,  he  says 
Jn  ipms  autem  interpretalionibus  Itala,  ccete- 
riH  prcBferatur ;  nam  eM  verborum  tenacior 
cum  pernpicnitate  sententia.  "  Anion;.'  the 
versions,  the  Itala  is  to  be  preferred,  as  beiu" 
more  literal,  and  more  perspicuous."  Dc 
Doctr.  Christ,  lib.  ii.  cap.  11.  Dr.  Lardner 
supposes  that  Itala  here,  is  a  nMstako  for  et 
7lla,  and  reads  the  passjige  thus  :  "  and  amoii" 
the  translations  let  thai  be  preferred  which  is 
mo.st  literal  and  mo.st  perspicuous."  Dr 
Bentley.  and  .some  others,  were  nearly  of  the 
same  mind.  Potter  thinks  that  Itala  is  an 
■early  mistake  for  imtam,  which  mistake  may 
be  acwunled  for  thus:  in  ancient  times 
when  .MSS.  were  written  in  uncial  charac- 
ters, without  distinction  of  words  and  sen- 
tences, a  copyist  having  written :— I.NipsisAt; 

TBM.NTERPRETATIONIBi;St:StTATACAETERIS 
PRAEFERATI'RNAMESTVERBORIMTENACIOR 
CUMPERSPICUITATESENTENTIAE  ;    tOOk    the 

first  syllable  of  vsitata,  on  returning  to  his 
MS.  for  the  te«/  syllable  of  the  word  interme- 
tuttombns.  whi<-h  he  h;id  just  written,  and  of 
course  read  the  word  irata.  which  he  ct.n- 
riuded  to  be  an  er)or  lor  ituhi;  and  hence 
cume  the  present  spunuas  rtuding."   .See  Dr 


;\Iarsh's  notes  to  Micha'.lis.  This  is  the  most 
likely  of  all  the  corijeciin-al  emendations  of 
St.  Auiustin's  text  yet  made.  This  ancient 
Latin  version,  by  whatever  name  it  is  c.;dled, 
is  supposeil  to  be  the  same  which  is  annexed 
to  the  Greek  text  in  the  Codex  Boer,urianus, 
Claroniontanns,  and  Vantabrigicnsis.  But 
besides  these,  there  are  moi-fl  than  twenty 
others  which  Grieslwch  has  noted  in  his 
Greek  Testiunent,  which  contain  the  same 
virsioii.  or  rather  a  version  or  versions  m;ide 
before  the  time  of  St.  Jerome.  See  the  cata- 
logue of  them  in  GUtsbach's  Test;mient, 
Vol.  I.  Pro'.egom.  page  xcvii.  All  these  I  have 
quoted  inider  the  general  name  Itala,  or  An- 
tihieronymian,  without  specifying  the  riir- 
/f ?•£«/ .I/.S.S.  in  v.hich  the  reading  is  cont;dii- 
ed,  e.  g.  Six  copies  of  the  lUiVd— several  copies 
of  the  Itala— all  the  Icala,  &.c.  The  principal 
fragments  of  this  version  which  still  renuun, 
have  been  carefully  collecteil  by  i?aliatier,  in 
his  Siblioruin  Bavroruvi  Latino;  Versiones 
Antiqua,  fol.  Rom.  1743,  three  vols. ;  ;ind  by 
Hlanihini,  in  his  Kvangeliornm  Quadni- 
plex  Latino:  Veisionis  Aiuiqux  seu  Italicce, 
fol.  Rom.  1749,  lour  vols.  >  he  various  v  ■  i- 
in^'S  of  these  versions,  both  in  tho.se  MsiS. 
edited  by  these  learned  men,  and  in  the  wri- 
tings of  the  Latin  Fathers,  are  of  ereat  utility 
in  ascertaining  the  readings  of  the  anci(  n't 
Greek  text,  from  w  hich  lliCy  were  m:ide  ;  lor 
m;iny  e.xcellont  reavlinirs  alwiind  in  tlicse 
versions,  which  agree  not  only  with  the  most 
andent  Greek  WSS.  but  also  with  the  best 
versions,  p;irticul:irly  the  Syrinc  and  the 
Coptic.  It  was  out  of  these  versions  that  .SI. 
Jerome  formed  the  Vulgate.  See  Vulgate. 
THE  PKIiSIAN. 

We  have  no  very  ;uicifnt  version  of  the 
New  Teslament  in  Pursian.  Hitherto  we  li;ive 
had  only  the  foi'r  Gfaptls  in  this  lan^uairc. 
which  are  printed  with  the  L;itin  translation 
of  Dr.  Siuuuel  Clarke,  in  the  lifih  volume  o:' 
the  London  Polyelott.  This  translation  w;is 
finished  about  il.e  year  1341,  by  Simon  ibn 
Yuseph  ibn  Abr:dicim  al  T;direev.y  ;  who  is 
saifl  to  have  taken  it  immediately  from  tlie 
Syriac.  'J'his  version  was  niade,  iiio>t  evi 
leiitly,  by  a  Christian  of  the  Koni;in  Catholic 
persujision.  who  acted  under  the  most  pn do- 
ininatiiiL' influence  of  his  own  peculiarcreed 
for  it  is  not  only  interpolated  with  readings 
from  the  Vulgate,  but  with  re;idings  from  ri- 
tuals and  legends.  The  Persian  Gospels  do 
not  api>ear  to  have  been  carefully  collated  by 
Mill,  Wetstein,  or  Griesbach,  scarcely  any  of 
the  manj-  peculiarities  of  this  version  having 
been  noticed.  To  satisfy  myself  of  its  nature 
and  origin,  I  have  read  the  whole  of  it  over 
turice.  and  shall  extract  from  the  remarks  I 
then  made  such  proofs  as  apije;ired  to  me  to 
warrant  its  Calholicoriuin ;  and  how  little 
the  translator  regarded  the  text  on  which  he 
formed  his  version,  e.  g. 

M it  igation  of  YwmshmeM  promised  to  Tyre 
and  Sidon  in  the  day  of  judgment. 

"Now  I  say  unto  you,  O  cilns.  that  in  the  dav 
of  judgment,  to  Tyre  and  Sidon ,  Jii}(  f;«  luij 
there  shall  be  repose,  u-hich  shall  not  'e  to 
ijov."    Matt.  xi.  «>. 

The  supreiiKicy  of  Peter  most  fonnallv  as- 
.serted.  and  the  text  corrupted  to  support  it : 
A7id  I  say  tiiito  thee,    cjr^  ^.^^  ^J,io  «,..^> 

Thou  art  the  rock  of  my  relision  (that  is,  a 
stone.)  and  the  fuiinJdtion  of  my  church 
shall  be  a  building  upon  thee,  Matt.  xvi.  18. 

To  weaken  the  reproof  given  bv  our  Lord 
10  Peter,  which  the  translator  probably 
thought  Ico  deirrading,  the  ofTensive  epithet 
Satan,  is  omitted,  Matt.  xvi.  23. 

Jeius  turned  bach;  and  said  vnto  Peter 
Get  behind  me,  ^.jU->i  t^.  O  titou  unbeliever  I 

Popish  snyins  about  hell,  INIark  ix.  46.  for, 
Inhere  their  irorm  dieth  not  and  the  fire  is 
not  quenched.  AJ  Tabreezy  translates,  *<> 
cj,,»»j  ^<s«.  troi^fvf  ^tijio,  Because  from 
thence  libcrntiun  i.s  impossible. 

And  in  verse  48.  he  translates  the  same  pas- 
s;ige  i^y;  oa\=;.;^  ,*iti  From  tchence  thou 
s/'olt  never  find  redemption. 

In  Luke  ii.  7.  the  blessed  Virgin  is  allied 
i^'li'  tiv*  Mareem  pak.  Saint  Mary. 

The'title  to  the  paragraph,  Luke  v.  18.  &c 


at,  Luke  xix.  9.  "  Jesus  s;ud  to  the  multitude, 
and  to  his  disciples,  Today  indeed  there  is 
a  great  salvation  to  this  hou.se.  bcaiuse  this 
ni;m  is  of  the  sons  of  Abraham."  That  is,  lie 
is  sived  through  Abraham's  merit,  ind'his 
own  idmsgiving  ;  to  I  understand  Uie  inten- 
tion of  the  original. 

There  is  a  remarkable  addition.  Matt.  xxvi. 
7.7.  wliich  is  found  in  no  other  version,  nor  in 
any  MS.  and  is  not  noticed  by  tiriesbach. 
And  he  (Peter)  tceiU  out  from  thence,  and 
wept  bitterly,  C  y\ft  ^i  svi  and  his  sin  M'o» 
forgiven  him, 

Miitt.  xxvii.  ^2.  is  thus  rendered,  Atui  the. 
graves  were  opened,  and  the  roiks  rent, 
•^jii^?  ii^^  •.Vi^zio  isJ  a /id  the  bodies  of  ma- 
ny saints  who  had  suffered  marlyrdom,  rose. 
Jrom  their  graves.  All  tlie.-e  ex:implcs,  (and 
their  nimiber  might  be  easily  increa.sed)  show 
thef:unily  from  whence  this  version  .'■prang: 
and  how  little  reg.ird.  m  all  these  Ki.ses,  wius 
paid  to  the  S\riac,  from  which  it  is  said  lo 
h;ive  teen  t;iken  ;  or,  indeed,  to  any  oilier 
version  ;  for  the.?c,  and  such  like  renderings, 
;ue  evidently  made  lo  serve  a  parly,  and  suii- 
port  a  creed.  Prom  all  this,  it  appeals  (hat 
much  dcpendaiiC!;  cannot  lie  .safely  phicerl  on 
this  version ;  and  tl,at  its  various  reafiiilgy, 
e.vcept  where  they  agree  wiili  nioreaulhentic 
versions,  are  worthy  of  liiile  ciedii. 

There  is  a  second  Persian  v.Msion  of  the 
four  Gosix'ls,  which  .Mr.  Abraham  Wl.ce.oi:, 
proie.ssoi  of  Arabic  in  the  Viii\cisiiv  ol(  ani- 
liridgc,  tnuislated  into  L;ilin.  and  "piejiared 
lor  ihe  press.  ;ind  ;ictuallv  lH*aii  to  print  ui 


is  "  The  nusiiig  of  thaf  paralvtic  person  who 
had  lain  32  years.  fjM*j:)^ii\  i_Lu,\i  ^ 
whose  name  was  Alekudeniii.s 

Lk.  vh.  12.  Praj/«j- for  the  rfead.  "And  when 
he  approached  the  gate,  he  saw  a  dead  m;in 
whom  they  were  carrying  out,  ^ili,  ;  U;^ 
with  prayer  and  lamentation."    ■■■''• 

Doctrine  of  the  merit  of  cood  works  and 
repentance  for  the  purchase  of  the  remission 
of  sins.  And  I  say  unti}  thee,  that  as  a  recom- 
pense (tj<i»c  awaz)  for  what  she  has  done, 
her  sins,  which  are  many,  are  forsiven ;  for 
th;it  very  Cause,  th:»t  she  was  worthy  of  much, 
or  has  much  merit,    i^;*  imyo  ;V-~o   But  lit- 


16.52;  but  dying  shortly  alter.  It  was  pation- 
izeii  by  TtiOiiKis  Adams,  Lord  ,"\Iav,)i  oi  I.(,ii. 
don,  :ind  linisiicd  inidur  tlie  caiu  6l  .Mr.  Pier- 
son,  at  tlie  |)ie.ss  of  J.  l-'le.-hcr,  16-)7,  fol.  It 
seems  th;it  ."Mr.  Wheeloc  h;id  designed  lo  afii.v 
critical  notes  to  e;ich  cli;ipicr ;  and  this  we 
liiid  (lone  to  the  end  of  the  .si-venteenth  chajv 
ter  of  .Matthew,  about  which  time  it  is  likelv 
he  died;  for  .Mr.  Piersoii,  the  continuator  of 
Ids  work,  says,  initio  opnis,  prammtvia 
morte  ereptus:  death  snaiciieil  him  awaj-  .(t 
the  coiiinienceinent  of  his  w  ork.  Ami  as  tJie 
regular  comnicnt  of  ."Mr.  Wheeloc  ajipr/ars  lo 
h;ive  been  piT|iared  no  faither  than  to  the 
seventeenih  cl,apt.;r  of  MattI  •. 'v,  rhe  not.-.s 
which  the  continuator  found  a»ier  (lie  cii^.-e 
of  that  chapter,  and  which,  most  pioli;d>lv, 
Wheeloc  designed  to  lie  tlie  foundaiion  Iii 
more  diftu.se  ob.-ervations,  are  ail  piinlea  ut 
the  conclusion  of  ilie  woik. 

It  appears  that  neither  Wheeloc  nor  W:d- 
lon  knew  of  pioi  e  than  three  i\iSS.  of  the  Pf  i  - 
sian  Gospels;  one  of  oxford,  one  oi  «  ani- 
bridffe,  and  one  lieloi'-'iiiL'  lo  Dr.  Pocock.  It 
has  been  sujiijosed,  1  ll.in.k,  wiilim.t  .■-uiicicM'. 
evidence,  tliat  WheoliK-  c<iii,|,ili ,;  his  I'trsiaii 
text  from  these  three  ."MS.-;.  .-Viier  cm iullv 
collating  both  this  and  AValton's  ediiion,  iii 
many  places,  I  think  1  nniy  safelv  si.de,  lh;it 
AVheeloc  printed  ids  citiTion  from  the  Oxford 
.MS.  as  Walton  printed  ids  ficiii  that  of  P<> 
cock.  In  a  few  cases,  he  intro;luces  in  bi-ack- 
ets,  or  with  an  ;isierisk.  a  various  reading 
from  the  Cambridge  M.^.  rarely  irom  thai  vi 
Pocock  :  hut  in  his  comment  or  critical  notes, 
he  refers  often  to  both  these  3ISS.  givins  thft 
most  remarkable  readings  where  Ihev  difier 
from  the  Oxford  MS.,  which  he  has  niosi  evi 
dently  followed  as  his  text  Th.at  tlie  MSS. 
of  Pocock,  from  w  hich  Mr.  Wheeloc  i:ives  the 
princiiial  various  readings,  was  tiie  fame 
which  Walton  printed  in  Ihe  fifth  volume  of 
the  Polyglott,  is  demonstrable  fioni  a  collation 
of  those  various  readinas  extracted  bv  Whee- 
loc from  Ihe  Pocock  MS.  which  are  iound  to 
l)e  precisely  the  same  with  tliO.se  in  the  if\t 
and  rubri'-s  of  that  printed  in  the  Polvloit 
And  lh;it  Wlieeloc  look  the  Oxford  .MS.  "for  hi.s 
te.xt.  is  evident  from  this,  that  his  various 
readings  are  ext.;icli'd  onlv  from  the  Cani- 
bridseand  Pocock  IMSS.  collated  wiih  that  of 
Oxford.  The  text,  therefore,  of  Wheeloc,  is 
not  a  corrupted  text,  or  one  made  up  from 
ditl"ercnt  MSS.  It  is  much  more  simple  aiiJ 
much  purer  than  that  in  the  Polyglott,  anil 
api)e;irs  to  have  been  m;idc  by  one  not  waqjeU 
by  any  religious  system,  as  Al  Tabreezy  cer- 
tainly was;  and  hy  one  who  better  under. 
stood  the  genius  and  composition  of  the  Per- 
sian language.— As  far  as  1  have  had  the  op. 
portunity  of  examining  this  version,  it  ap- 
liears  to  me  to  be  taken  verbatim  from  the 
Latin  VuUaie,  and  not  from  the  Greek,  as 
some,  or  the  Sjriac,  as  others,  have  supposed. 
Jefonynio  Xavier,  missionaiT  to  the  Indi- 
ans, was  commanded  by  the  emperor  .\kbar 
to  translate  the  four  Gospels  into  Persian, 
that  he  niisht  examine  their  imponance  as  h 
system  of  religion.  Xavier  undertook  this 
work,  and  by  the  .xssistance  of  a  person  named 
Motdanee  aIkxis  Sitar,  a  native  of  Lalioor, 
made  a  lifsiory  of  Uie  life  of  our  Lord,  com- 
piled out  of  the  Gospels,  and  from  ix>pish  le- 


tie  shall  be  forgiven  to  him,  who  has  litriel  ^emU.  and  presented  it  to  the  emper-jr  in 

7nei-ir.  Luke  vii.  47.     I'he  same  doctrine  is|  len-^,  who  is  said  to  have  smiled  at  it-  and 

tausrht  chap.  xvi.  9.  well  he  might,  as  the  genuine  history  was 

Ihe  doctniie  oi  supererogation  is  glanced  I  disgraced  wiUi  fables.    The  JlS.  forroeJ  for 

9 


tarioui  f^ersiona. 


INTRODUCTION. 


List  of  primitive  fathers,  df'C, 


the  emperor's  use  is  now  h"l'ore  me ;  hut  such 
a  version  can  l)e  of  no  imporumce  in  Biblical 
criticism.  The  work  of  Xavier  was  iiuljlished 
witli  a  iranilaliou  and  notes  by  L.  Dj  Dieu. 
THE  SAHlDiC. 

Upper  Egypt,  o/  tlie  part  that  lies  between 
Cahira  and  Assuan,  had  a  particular  dialect, 
which  in  many  respects  ditfered  from  that 
spolcen  in  Loivcr  Egypt.  As  this  Upper  Egypt 
was  calleu  in  Arabic  '•Ma  saeed,  the  dialect 
has  been  called  Sahidic.  See  Michaelis. 
a  very  early  period,  a  translation  of  the  New 
Testiuuont  was  made  into  this  dialect;  but 
the  remains  of  this  venerable  version  have 
long  been  confined  to  perishing  MSS.  till 
Muiiter  published  some  fragments  of  the  Epis- 
tles of  Paul  to  Timothy,  4to.  Hafniaj,  17S9. 
And  Geo;"i.'ius,  in  the  same  year,  printed  at 
Rome,  a  fragment  of  tlie  Gospel  of  John^  in 
the  same  dialect ;  whicli  the  reader  will  hnd 
(le-;cribod  under  Codex  T.  in  the  account  of 
tlie  MS.S.  in  uncial  characters. 

f)r.  Woide,  lafe  of  the  British  Museum,  had 
prepared  an  edition  of  several  frasments,  con- 
taining about  one  third  of  the  New  Testa- 
m  MU,  which  he  did  not  live  to  finish  :  but  the 
task,  lias  b,!on  ably  e.tecuted  by  Dr.  Ford,  of 
ociord,  who  has  printed  it  at  the  Clarendon 
j),e.-:s,  1799,  fol.  as  an  Appendix  to  the  Cofex 
Ali'.xaiiiriatis,  by  Dr.  Woide.  This  work, 
which  is  done  with  elesance  and  correctness, 
lias  rhree  copper-plates,  on  which  there  are 
ti'iii'.ter.iif(f;-.iim>les  of  the  McJS.  from  which 
Dr.  Ford  has  printed  these  fragments.  In 
carefully  co.isiaering  this  venerable  version, 
t'l'T.!  appear  lo  be  argumenis  to  prove  its  very 
hi.'li  antiquity,  which  Dr.  Woide  refers  even 
to  the  beginning  of  the  second  centur.v.  The 
parts  already  published  exhibit  some  invalu- 
able readings ;  and  these  prove  that  it  has  a 
striking  alfinity  to  the  Codex  Bezre.  It  is 
do;il)tless  one  of  the  oldest  versions  in  exis- 
t''nc»;  and  it  is  to  be  hoped  that  every  frag- 
m  'nt  of  it  will  be  collected  and  published, 
till,  if  posiiblR,  we  get  the  whole  of  the  New 
Testament  in  this  mo.st  ancient  and  invalu- 
able version.  The  Coptic  and  Sahidic  are  in- 
dep'nleiit  versions,  both  made  from  the 
Greek,  and  probably  at  different  times:  and 
both  contJiin  i'lferent  readings.  See  Coptic. 
THE  SAXON,  OR  ANGLO-SAXON. 

tt  is  said  that  Alfred  the  Great  translated 
tU".  greater  part  of  the  New  Testament  into 
llie  .A.nglo-.Saxon.  The  four  Gospels  in  this 
liuL'uage  were  published  under  the  direction 
of  Archbishop  Parker,  with  a  dedication  to 
(iueen  Eliiiabeth,  by  Mr.  John  Fox,  the  Mar- 
tvrolojist,  410.  London,  1571.  William  Lisle 
published  frasments  of  the  Old  and  New  Tes- 
tament, London,  4to.  16H8.  Mr.  T.  Marshall 
published  the  Gospels  with  the  Majso-Gothic 
version,  Dodrecht,  4to.  166.5,  which  was  re- 
printed at  Amsterdam  in  1684.  .See  Gothic. 
The  Savon  version  appears  to  have  teen  made 
fro, n  MS.S.  of  the  old  Itala  version,  (.see  Ttala,) 
some  time  in  the  seventh  or  eighth  century. 
S.:e  the  account  in  the  General  Preface  to  the 
Book  of  Genesis.  From  this  version  I  have 
nude  many  extracts,  in  the.se  notes ;  as  may 
\ii  seen  in  different  parts  of  the  four  Gospels. 
The  use  I  have  madeof  Thwaite's  Octateuch, 
may  be  seen  in  the  notes  on  the  five  Books  of 
iNIoses.  No  part  of  the  New  Testament,  be- 
sides the  four  Gospels,  has  been  published  in 
this  laneuaee. 

THE  SLAVONIAN,  OR  RUSSIAN. 

This  version,  the  importance  of  which  in 
the  criticism  of  the  New  Testament,  has  been 
but  lately  known,  was  made  in  the  ninth  cen- 
tury, by  two  l)rothers,  Methodius  and  Cyril, 
natives  of  Thessalonica,  and  apostles  of  the 
Klavonians.  It  was  taken  Immediately  from 
tlie  Greek,  of  which  it  is  a  literal  version,  and 
first  primed  in  1581.  In  the  Catholic  epistles, 
and  in  the  Apocalyp.se,  it  agrees  generally 
with  the  Codex  Alexandrinus.  It  is  remark- 
.able,  that  of  the  readings  which  Griesbach 
has  adopted  in  his  edition  of  the  Greek  Tes- 
t.am"nt,  the  Slavonian  version  has  at  least 
three  fourths.  Where  the  united  evidence  of 
.ancient  M.S.S.  Is  against  a  common  reading, 
the  Slavonian  agrees  with  these  MSS.  There 
is  ample  proof  that  It  has  not  been  altered 
from  either  the  Vulgate,  or  any  other  version. 
The  learned  Dobrowsky  has  given  an  excel- 
lent description  of  this  version,  an  extract 
from  which  mav  be  seen  in  Dr.  Marsh's 
Notes  to  Michaelis,  V.  III.  p.  634.  As  it  appears 
that  this  version  has  been  taken  from  ancl- 
f;nt  and  valuable  Greek  MS.S.  it  deservesto  be 
better  known  and  more  carefully  colated. 
THE  SYRIAC. 

There  are  two  principal  versions  which  go 
under  this  name.  I.  The  Peshito,  which  sig- 
nifies literal  or  correct,  and  is  the  most  an- 
cient, and  the  most  Important.  2.  That  which 
is  called  Philoxenian,  from  Philoxenes,  bi- 
shop of  Hierapolis  or  Mabug  ;  who  employed 
Polycarp,  his  niral  bisliop,  to  make  this  ver- 
sion, which  he  finished  A.  D.  508. 

The  Peshito  was  first  known  in  Europe  by 

Moses  of  Mardin ;  who  was  sent  by  toiatius, 

10 


patriarch  of  the  IMaronite  Christians,  in  the 
year  1552,  to  Pope  Julius  HI,  to  acknowledge, 
in  the  name  of  the  Syrian  church,  the  supre- 
m;v.y  of  the  Roman  I'lontiff ;  and  to  have  tlie 
New  Testament  printed  in  Europe.  The  em- 
peror Ferdinand  I.  bore  the  exiiense  of  the 
impression,  and  Albert  Widmaiistad,  in  con- 
junction with  Moses  and  Postel,  edited  the 
work ;  which  was  printed  at  Vienna,  I55S,  4to. 
This  edition,  from  which  all  succeeding  edi- 
tions have  been  taken,  contains  the  four  Gos- 
pels, the  Acts,  all  St.  Paul's  Epistles,  the  first 
Epistle  of  John,  the  first  of  Peter,  and  the 
Eiiistle  of  James.  The  second  and  third  of 
Jolm  are  wanting;  the  second  of  Peter,  the 
Epistle  of  Juile,  and  the  Revelation.  None 
of  these  is  acknowledged  by  any  copy  of  tlie 
ancient  Syriac  version.  This  version  was 
made  probably  between  the  second  and  third 
centuries. 

The  Philoxenian,  we  have  seen,  was  made 
in  the  lieginning  of  the  sixth  century,  by  Po- 
lyciirp,  the  rural  bishop  of  Philoxenus,  or 
Xeiiyas,  Ijishop  of  !\I,ibug  ;  and  we  find  that 
Tliamis  of  Charkel,  or  Heraclea,  about  the 
yea-  file,  corrected  thisver.sion  and  compared 
it  with  some  principal  MSS.  in  the  Alexan- 
drian library;  hence  it  has  been  called  the 
Ileraclean,  as  well  as  the  Philoxenian  ver- 
sion. This  version  has  been  printed  from 
Dr.  Ridley's  MSS.  by  Dr.  White  Of  Oxford, 
4to.  1778,  &c.  The  Piiilo-venian  version  con- 
tains all  the  canonical  boolcs  of  the  New  Tes- 
tament, even  those  omitted  by  the  Peshito 
version,  from  which  it  differs  not  only  in  the 
language,  but  in  many  otlier  respects.  These 
who  wish  for  further  information  on  this 
point,  must  consult  Michaelis's  Lectures, 
Vol.  II.  11.  1,  &c.  and  the  notes  of  his  learned 
annotator,  Dr.  Herbert  Marsh. 
THE  VULGATE. 

We  have  alre;idy  seen,  under  the  article 
Itala,  that  in  the  earliest  ages  of  Christianity, 
the  New  Testament  had  been  translated  into 
Latin.  These  translations  were  very  nume- 
rous, and  having  bsen  made  by  a  variety  of 
hands,  some  learned,  and  others  not  so ;  they 
not  only  disagreed  among  themselves,  but 
appeared,  in  certain  cases,  to  contradict  each 
other.  This  induced  Pope  Damasus  to  em- 
ploy St.  Jerome,  one  of  the  most  learned  of 
the  primitive  Latin  Fathers,  to  correct  the  an- 
cient Itala.  Though,  in  the  Old  Testament, 
he  is  supposed  simply  to  liave  collated  the 
Itala  with  the  Hebrew,  yet  in  the  New  he 
asserts.  Novum  Testamentum  Grcecis  Jidei 
reddidi,  "  I  have  translated  the  New  Testa- 
ment according  to  the  original  Greek."  How- 
ever, it  appears,  that  in  many  cases  he  altered 
the  Itala  for  the  worse,  as  the  remaining  frag- 
ments of  that  version  sufficiently  testify. 
This  important  work,  which,  in  process  of 
time,  supplanted  the  Itala,  was  finished  A.  D. 
384,  and  was  called  Versio  Vulgata^  the  Vulgate, 
or  Common  Version,  because  received  intog-«- 
neral  use.  No  version  of  the  Sacred  Writings 
was  more  generally  received  than  this ;  and 
copies  of  it  were  multiplied  beyond  calcula- 
tion. And  perhaps  scarcely  any  book  has 
been  more  corrupted  by  frequent  and  careless 
transcription,  than  the  Vulgate,  from  the  year 
384,  till  the  invention  of  printing,  about  the 
middle  of  the  fifteenth  century.  The  first 
edition  of  this  version  was  printed  by  Gut- 
tenburg  and  Fust,  at  Mayence,  in  larse  fol. 
sine  titulo,  et  sine  iilla  nota,  somewhere  be- 
tween 1450  and  1457.  By  the  order  of  Pope 
Sixtus  ftuintus,  a  complete  edition  of  the 
Vulgate  was  printed  at  Rome  in  158S,  but  not 
published  till  1593.  This,  though  stamped 
with  the  infallible  authority  of  the  pope,  apos- 
tolica  nobis  a  Domino,  tradita  aiictoritate ; 
to  be  the  authentic  Vulgate,  which  he  styles 
perpetuo  valituram  constitutionem,  a  decree 
that  shall  for  ever  remain  in  force ;  yet,  on 
examination,  it  was  found  to  be  so  excessively 
erronf.ous  and  self-contradictory,  that  ano- 
ther corrected  edition  was  undertaken  by  the 
authority  of  Pope  Clement  VIII.  widely  differ- 
ins  from  that  of  Sixtus.  This  is  the  edition 
from  which  all  those  were  formed  which  are 
now  in  common  use. 

I  have  already  stated  that  copies  of  this  ver- 
sion have  been  often  corruptly  transcribed, 
and  hence  the  amazing  disagreement  be- 
tween different  MSS.  'rhis  version  being  so 
much  in  request,  and  so  many  persons  being 
copuera  by  trade,  in  order  to  save  time  and 
vellum,  they  wrote  the  words  in  contractions 
wherever  it  was  possible  :  and  by  this  means 
the  origiiKil  reading,  in  various  instances,  was 
lost.  All  these  causes  conspired,  with  the 
ignorance  of  the  original  ton.eues,  which  al- 
most universally  prevailed  in  the  middle  ajes, 
ill  the  Latin  chiuTh,  lo  briuir  lliis  viiii.vable 
vrrsion  into  a  slate  of  great  iinpfiir'rtiou  ; 
from  which  it  has  not  as  .vet  wliolly  i.iiicr<_'ed. 

I  have  several  MSS.  of  this  -work,  written 
from  the  twelfth  to  the  fiftcfiilli  rentnin-, 
whichareexceedingl.vdiscordaiit;uiioiii.'ihPiii- 
solves.  Pope  Clement  VIII.  has  cerudnly  iloiie 
much  to  restore  il  to  Us  primitive  purity ;  but 


much  still  remains  to  be  done.  The  te.xt 
should  be  settled  by  a  further  collation  of  the 
most  ancient  MSS.  When  this  is  done,  the 
Latin  church  may  be  vindicated  in  that  boast- 
ing In  the  Vulgate,  which  at  present,  is  but 
incautiously  applied  to  this  version. 

1  have  often  quoted  this  version,  which  I 
consider  to  be  equal  to  a  MS.  of  the  fourth 
century.  I  must,  however,  add,  that  with  all 
its  imperfections,  there  is  nothing  essential  to 
the  faith  or  practice  of  a  genuine  Chiistian, 
that  may  not  be  proved  by  it ;  but  il  ceilainly 
can  never  come  into  competition  with  the  ori- 
ginal Greek  text ;  nor,  indeed,  with  several 
of  the  ancient  versions. 

An  account  of  versions,  as  far  as  concerns 
the  Old  Testament,  may  be  seen  in  the  General 
Preface  to  the  Book  of  Gene.sis.  I  have  some- 
times quoteil  these  versions  collectively,  with 
VV.  by  which  1  mean  the  versions  in  general. 

An  Alphabetical  List  of  the  Primitive  Father* 
and  Ecclesiastical  ll'o^'fcs  referred  to  in  the 
various  Readings  quoted  occasionally  in 
these  Notes. 
Ambrosius,  ArchbLsliop  of  Blilan,  bom  A.  D, 
340  i  died  A.  D.  397.— Ambrosius,  deacon  of 
Alexandria,  and  intimate  friend  of  Origen, 
died  A.  D.  U50.—Ambrosiaster :  this  writer  is 
supiiosed  to  be  author  of  a  commentary  on 
St.  Paul's  Epistles;  and  to  have  flourished 
about  A.  D.  'i5i.—Athana.iius,  was  bishop  of 
Alexandria,  A.  D.  326  ;  died  in  315.— Athena- 
goras,  a  Christian  philosopher  of  Athens, 
flourished  in  A.  D.  178. 

Basil  the  Great,  bishop  of  Cesarea,  born  in 
Cappadocia,  A.D.  329 ;  died  319.— Basil,  bishop 
of  .Seleucia,  flourished  in  450.— JScdc  the  Ve- 
nerable, born  at  Wennoutli,  in  the  diocese  of 
Durham,  A.  D.  613.— Clemens  Alexandrinus, 
Clement  of  Alexandria,  the  preceptor  of  Ori- 
gen, died  A.  D.  ZW.— Clemens  Romanus,  Cle- 
ment of  Rome,  supposed  to  have  been  fellow- 
labourer  with  Peter  and  Paul,  and  bishop  of 
Rome,  A.  D.  91. 

Chromativs,  bishop  of  Aquileia,  and  friend  ot 
St.  Jerome,  flourished  about  A.  D.  370.— Chro- 
nicon  Pascale,  the  Pa.schal  Chronicle:  tliis 
Chronicle  extends  from  the  creation  to  the 
twentieth  year  of  Heraclius,  A.  D.  630.— 
Chrysostom,  bishop  of  Constantinople,  born 
A.  D.  344;  died  iai .—Constitutions  of  the 
Apostles,  certain  canons  for  the  government 
of  the  Christian  church,  formed  at  different 
times,  and  certainly  long  posterior  to  the 
times  of  the  apostles.— Cj/pj'jaw,  bisliop  of 
Carthage,  in  248 ;  was  martyred  A.  D.  258.— 
Cyrillus  Alexandrinus.  This  Cyril  was  pa- 
triarch of  Alexandria  A.D.  412;  died  444.— 
Cyrillus  Hierosolymitanus,  Cyril,  bishop  of 
Jerusalem,  was  born  A.  D.  315 ;  died  386. 
Damascenus  Joannes,  John  of  Damascus, 
born  about  A.  D.  676— Dionysius  Alexan- 
drinus, Dionysius,  patriarch  of  Alexandria, 
flourished  iii  'Zil.— Dionysius  Areopagita, 
Dionysius,  the  Areopagite,  falsely  so  called, 
flouri.shed  about  A.  D.  490. 
Ephraim  Syrus,  Ephraim  the  Syrian,  was 
deacon  of  Edessa,  and  died  about  A.  D.  379. 
—Epiphanius,  bishop  of  Salamis,  born  about 
A.  D.  3-20.—EuseUus,  bishop  of^ntioch,  flou- 
rished in  331.— Euthalius :  this  writer  flou- 
rished about  A.  D.  458,  and  wrote  a  critical 
work  on  the  Acts  of  the  Apostles.  He  is 
supposed  to  have  been  bishop  of  Sulca,  in 
Egypt.— £Mf/(2/m«ws  Zigabenus,  a  monk 
who  flourished  in  the  twelfth  century. 
Gaudentitis,  bishop  of  Brescia,  flourished  in 
iW.— Gregory  the  Great,  bishop  of  Rome, 
flourished  in  590.— Gregoi-y  Thaumaturgus, 
was  a  disciple  of  Origen,  and  bishop  of  Neo- 
Ccesarea  in  2io.— Gregory  Nazianzen,  born 
A.  D.  328 ;  died  389.— Grcg-o?-?/  Nyssen,  born 
in  Cappadocia,  A.  D.  331 ;  died  396. 
Hieronymus.  See  Jerome.— Hilary  Picta- 
vensis,  Hilary,  bishop  of  Poictiers,  flourish- 
ed A.  D.  350.— Hippolytus,  a  Christian  bishop, 
flourished  A.  D.  230. 

Ignatius,  bishop  of  Antioch,  was  mart.vred 
about  A.  D.  107.— Irenieus,  disciple  of  Poly- 
carp ;  born  in  Greece  about  A.  D.  130,  martyr- 
ed 20S.-Isidore,of  Pelusium,  flourished  in  431. 
Jerome,  one  of  tlie  most  eminent  of  the  Latin 
Fathers;  author  of  the  translation  of  tlie 
Scriptures  called  the  Vulgate;  born  about 
A.  D.  342 ;  and  died  i^O.— Justin  Martyr,  a 
Christian  Philosopher,  martyred  A.  D.  167.— 
Juvencus,  one  of  the  first  Christian  poets, 
flourished  about  A.  D.  329. 
Lucifer  Calaritanus,  Lucifer,  bishop  ol  Cag- 
liari,  in  .Sardinia,  died  A.  D.  370. 
Macarius,  an  EgjTUan  monk,  bom  at  Alex 
andria,  A.  D.  300.— Maximus,  a  native  of  Con 
st;intinople :  he  died  aliout  A.  D.  652.— JVferi 
'niu.'i  Taurinensis,  Maximus  of  Touars,  !iie<l 
A.  D.  662. 

Nonniis,  flourished  in  A.  D.  410,  and  wrote  a 
paraphrase  of  St.  John's  Gospel,  in  Greek  hex- 
;imeters. 

Opus  Imperfectum.,  an  ancient  unfinished 
Commentary  on  St  Matthew's  Gospel,  wnt- 
ten  about  A.  D.  am.— Origen,  one  of  the  inost 


preface. 


ST.  MATTHEW. 


Preface. 


eminent  of  the  Greek  Fathers,  born  at  Alex- 
andria, A.  D.  185. 

fariamii,  hisliop  of  Barr/>!ona,  died  AD.  390  — 
PtuEbailiuii,  or  Vha^sradiwi,  w;is  ol  tin-  pro- 
vince of  A(|Uit;un,  of  which  hu  was  tiisliop ; 
he  rtouiishcd  alx)ut  A.  I).  359.— PhotiuJi,  pa- 
triarch 01  (.  oii.-st;uiliiio|ile,  A.  I).  857.— f(«- 
deiifitw,  (CliMiK'Hs  Aiavliu>)  of  Surat'ossa,  in 
Sp,-un,  flourished  alioiit  A  D.  405. 
Riifiniis,  Presbyter  of  Aquileia,  an  eminent 
translator  of  Greek  aiiUiors  into  Latin :  he 
(lied  A.  D.  J 10. 

ScholUi,  or  Scholiasts,  marginal  notes  in 
some  ancient  MSS.  &c. 
Tertullian,  a  inost  eminent  Latin  Father,  died 
alwut  K.  0.  "iie—TheophUi/s,  bishop  of  Anii- 
och,  flourished  about  A.  n.  l»o. -T/ieop/njlact. 
archbishop  of  Aciis,  in  Bulgaria,  di'.il  A.  D. 
UOO.—Theophams  Vnamcus,  bishop  of 'I'au- 
romine,  in  Sicily,  nourished  in  tlic  lltli  cen- 
tury —  Titus  Bo-itreiisis ;  he  was  liisliop  of 
Bostrla  some  time  in  the  fourtli  centur.w 
Victor  Aiitiocheniis,  flourishedaboutA.il.  iOO: 
lie  wrote  on  St.  Mark's  Gosi)el,  and  on  tlie 
Catholic  Epistles.— Kec/o;-  Tuniinensis,  bi- 
shop of  Timis,  in  Africa,  flourished  about  355. 
—  Victorinus  AJer,  (C.  M.)  was  an  African, 
and  flourished  in  A.  D.  i^.—  Visclllus  Tap- 
aeiisis,  bishop  of  Tapsum,  in  Africa,  fioatish- 
cd  al)out  A.  D.  '184. 

For  fjirther  information  coiicorning  tliese 
and  other  writers  nientioned  in  tlie  work,  see 
Cave.'K  Historia  Lileraria,  and  Dr  Lardner's 

works.  

GF-NERAL  OIis:ERVA'nON.S. 
The  above  writers  are  only  referred  to  for 
the  quotations  from  the  Sacred  'Writings  found 
in  their  works.  The  Latin  fatliers,  before  the 
lime  of  Jerome,  i.  e.  Iwfore  the  fourth  centu  ry, 
quote  from  the  It;ila  version.  Tiio.se  after  his 
time,  generally  make  their  quotiitions  from 
the  Vulgate.  The  Greek  Fathers  quote  from 
the  difterent  editions  of  the  Greek  text  in 
their  res|iective  countries,  fiphraim  Synis, 
nnil  probalMy  some  others,  from  tlie  ancient 
Syriac  version. 

Of  the  fathers  in  general,  it  maybe  s;ud, 
they  often  quote  from  memory ;  not  gi\iii£.' 


the  exact  words  of  the  s;icred  writers,  but  the 
Hensc ;  and  often  rendering  a  wori  I  liy  anot  I  i't 
equivalent  to  it,  in  the  same  lan;;uagc.  This 
sort  of  quotation  h;LS  given  ri-.e  to  a  Viust  nnm- 
iKjr  of  various  readings,  wliidi  sliould  mver 
encumber  the  margins  of  our  critical  editions 
of  tlie  Greek  text;  tliough  many  of  them  niay 
be  of  use,  as  fixing  the  sense  in  which  the  wri- 
ters understotxl  the  original  text.  Tho.se  fa- 
thers who  coinnient  on  tlie  Siicrcd  Wrilings 
are  most  valualile,  such  as  Origen,  Ambrosi- 
astcr,  EulluUius,  Chrysostom,  Jerome,  'i'heo- 
phylact,  &c.  because  it  may  lie  always  sup- 
posed they  had  the  copies  before  them,  from 
which  they  quoted  ;  and  that  these  copies  were 
such  as  were  held  to  be  autlientia  in  the 
cliiirches  to  which  they  respectively  Ijelongcd. 
But  even  here  we  find  the  same  father  inrn/i^ 
aiitetU  with  himself  in  repfared  quotations  of 
the  same  words;  which  is  |)crhaps  not  .so 
much  to  be  attributed  lo  quoting  from  in<mo 
ry,  as  to  mistakes  made  by  succeeding  coio'- 
ists  of  the  works  of  these  authors.  The  diiier- 
ent  iMSS.  of  the  Greek  and  L;itin  fathers,  stand 
as  much  in  need  of  collation  as  any  otiier 
works,  ;uid  some  of  them  need  this  as  much 
as  the  (Jreek  text  itself. 

In  quoting  the  Greek  text,  I  have  generally 
followed  the  second  edition  of  Griesbach,  oc- 
CJisionallyconsullingMill,  Wetstein,  and  Ben- 
i.'el :  for  the  difterent  versions,  as  far  as  they 
are  extant  in  il,  1  have  followed  the  London 
polyglott,  occasionally  consulting  both  the 
C'oniplut*,'nsi;ui  and  Antwerp  editions.  The 
('oi)tic,  Gothic,  Sahidic,  Philo.^enian,  Syriac, 
and  Anglo  Kixoii,  wliicli  are  not  in  the  poly- 
ilotts,  I  "have  consulted  the  editions  to  which 
they  are  contined.  The  Vulgate  I  have  fre- 
quently consulted  in  my  own  MSS.  of  that 
version.  The  Codex  Alexaiidrinus  and  the 
Corlex  Bezas  I  have  often  quoted  from  the  edi- 
tions of  Woidc.  and  Kijiling.  I  have  Uiken  a 
few  readings  from  .some  fragments  of  St.  Mat- 
thew's Gosjiel,  engraven  ami  published  from 
a  codex  rescriptus  in  'I'rinity  College,  Dub- 
lin, by  the  very  learned  Dr.  Barrett,  vice  nro- 
\ost  and  librarian  of  tliat  university.  'I'bis 
MS.,  written  in  uncial  letters,  and  |}orhapsone 


of  the  oldest  cxt;inl,  I  have  not  mentioned 

among  the  I\:f>3.  di'scribed  p.  \.  xi.  becauso 
11  lia,s  nut  l«'/^ii  ipioti'd  hy  Gri'\sl):ich,  not  bein? 
piililislu-u  wiien  the  lirst  voUinie  of  hisTeeta- 
luiiLt  went  to  the  press.  The  work  in  which 
Dr.  Barrett  has  de.sciiljed  this,  1  have  quoteJ 
largel3'  in  the  notes  on  the  gcmsilogy  of  our 
LoiM  at  the  end  of  Luke,  chap.  iii. 

Every  biblical  student,  in  consulting  the 
s;»cred  writings  of  the  New  Testament, 
should  have  .-it  hand,  if  possible,  the  second 
edition  of  (iiiesbach;  I  mean  that  printed  at 
Halle,  two  volumes  8V0  179S,  &c.  On  the  late 
London  edition  of  tliat  woik,  equal  depend- 
ance  cannot  bo  placed. 

'i'bose  who  h;i\e  not  a  polyglott,  lo  refer  to 
the  Syriac  version,  will  find'Scbaaf 's  edition 
to  answer  every  punwse  ;  it  is  genendly  very 
conecl  and  very  vtduable.  A  new  edition  of 
ihe  Syriac  'I'e.stament  is  now  in  the  pre.ss,  at 
tlie  expense  of  the  British  and  Foreigji  Bible 
.'■ocictj",  under  the  direction  of  the  Rev.  Dr. 
Claudius  BuchaJian,  wiio  has  made  this  text 
Ids  particular  study  ;  and  lias  brought  from 
the  east  some  valuable  MSS.  of  this  import;in; 
and  ancient  version. 

While  the  eriticid  inquirer  is  availing  him- 
self of  e\ery  help  Hithin  I. Is  reach,  let  hinr, 
not  forget  humbly  and  fervently  lo  implcru 
the  help  and  teaching  of  Almighty  God  ;  with- 
out whom,  nothing  is  wise,  nothing  strong. 
It  is  only  when  He  o|x?ns  our  eyes  that  wi' 
behold  wonders  in  his  law.  He  who  docs  not 
pray,  is  not  humble;  and  an  unhumbled 
seaicher  after  truth  never  yet  found  it  to  the 
s;dvalion  of  his  soul.  In  such  a  work,  tho  ' 
following  inimitable iira.ver cannot  bo  u.sid  in 
vain :  '■  Blessed  Lord,  who  hast  ciu.sed  all 
Holy  Scriptures  to  be  written  for  our  learn- 
ing, grant  thiit  we  may  in  such  wis<'  hear 
them,  read,  m;irk,  teirn,  and  inwardly  digest 
ihem,  that  by  patience  and  comfort  of  thy 
Holy  word,  we  in.ay  embrace,  and  ever  hold 
fast,  the  blessed  lioiic  of  everhisting  life,  which 
thou  hast  given  us  In  our  Saviour  Ji^-us 
Clirist."  Allien.  Collect  for  tlie  second  Huit- 
day  of  Ai^vtnt 

London,  Feb.  21,  1S1I. 


PREFACE  TO  THE  GOSPEL  OF  ST.  MATTHEW. 


The  general  title  of  this  latter  collection  of  Sacred  Books, 
■which,  as  well  as  the  former,  all  Ciiristiaiis  acknowledge  to 
have  been  given  by  iiiiinediatc  inspiration  from  God,  is  in  tVie 
Greek  H  KAINH  AIAUIIKII,  which  we  translate  The  NKW 
TESTAMENT  ;  but  which  should  rather  be  translated  The 
NEW  COVEN.\NT  ;  or,  if  it  were  lawful  to  use  a  perip4ira- 
pis,  The  N'ew  Covenant,  including  a  Testum'rntary  Declara- 
tion and  Bequest:  for  this  is  precisely  tlie  meaning  of  this 
system  of  justice,  holiness,  goodness,  and  truth.  f>t.  Paul, 
"2  Cor.  iii.  14.  calls  the  J^acred  Books  before  the  time  of  Christ, 
H  riAAAIA  AIAeilKH,  The  OLU  COVENANT  ;  which  is 
a  very  proper  and  descriptive  title  of  tlie  grand  i^iliiect  of  those 
Books.  Iriis  apostle  evidently  considers  the  Old  Testaments 
and  the  New,  as  tiro  Covenants,  Gal.  iv.  24.  and  in  comparing 
these  two  together,  he  calls  one,  ■itaXai.av  iiaOnxni',  the  old  co- 
venant, the  other  KOtvriv,  the  neui ;  one  irowrijc,  Ihcjirst,  the 
other  vcav,  that  which  is  recent ;  in  opposition  to  theold  cove- 
nant, which  was  to  terminate  in  the  new,  he  calls  this  Kptir- 
Tova,  better,  more  excellent,  Heh.  vii.  22.  viii.  G.  and  atuviov, 
everla.stinff,  Ileb.  xiii.  20.  because  it  is  never  to  be  changed, 
nor  tenniiiale  in  any  other :  and  to  endure  endlessly  itself. 
The  word  Covenant,  from  con,  together,  and  venio,  I  come  ; 
signifies  a  contract  or  agreement,  made  between  two  parties  ; 
to  fulfil  the  conditions  of  which,  lluy  are  mutually  bound. 
The  Old  Covenant,  in  its  essential  p;irts,  was  vei7  simple.  I 
WILL  BE  YOUR  CiOl) :  Ye  SHALL  BE  MY  PEOPLE — the  Spirit  of 
which  was  never  changed.  The  people  were  to  take  Jeliovali 
as  the  sole  object  of  their  religious  worship,  put  their  whole 
tiiist  and  conlidcnce  in  Him  ;  sene  Ilim  in  lits  own  way,  ac- 
cording to  the  pi-escribetl  forms  which  He  should  lay  before 
them.  This  was  their  jiart.  On  His  side,  God  was  to  accept 
them  as  His  people,  give  them  His  Spirit  to  guide  thetn.  His 
mercy  to  pardon  them,  His  providence  to  suppoit  them,  and 
}lis  grace  to  preserve  them  unto  eternal  life.  But  all  this  was 
connected  with  the  strict  observance  of  a  great  variety  of  rites 
and  ceremonies,  at  once  expressive  of  the  holiness  of  God,  the 
purity  of  the  Divine  Justice,  and  tho  exceeding  sinfulness  and 
utter  helplres  state  of  man.  A  great  part  of  tiie  tnur  latter 
Books  of^  ^[oses,  is  employed  in  prescribing  and  illustrating 
these  rites  and  ceremonies  .  and  what  is  called  the  New  Cure- 
nant,  is  the  complement  and  perfection  of  the  whole. 

The  word  Aiatir}KT],  from  Jia,  and  riOqfti,  I  lay  doicn,  signi- 
fies not  only  a  covenant  agreement,  but  also  that  disposal 
which  a  man  makes  of  his  secular  matters  during  his  life, 
■which  is  to  take  place  after  his  death.  It  ans-.v-ers  to  the  He- 
brew n^ia  berith,  from  "^a  bar,  lo  purify,  because  in  making 
covenants,  a  sacrifice  was  usually  ofiereil  to  (Jod  for  the  puri- 
fication of  the  contracting  parties;  and  hence  the  word  n'-i3 
berith,  is  frequently  used  to  express  net  only  the  covenant  it- 
self, but  also  the  sacrifice  ofTercd  on  the  occasion,  i^ee  below 
under  Gospel;  and  see  tlie  notes  on  Gcii.  vi.  IS  s\.  IS.  Exod. 


xxix.  45.  Lev.  xxvi.  15.  and  Dent.  xxix.  12.  where  every  thing 
relative  to  this  subject  is  largely  handled. 

The  term  New  Covenant,  as  used  here,  seems  to  mean,  that 
grand  plan  of  agreement  or  reconciliation  which  God  made 
between  himself  and  mankind,  by  the  death  of  Jesus  Chri.st ; 
in  consequence  of  which,  all  those  who  truly  repent,  and  iin- 
feignedly  believe  in  the  great  atoning  sacrifice,  ai-e  pnri.-d 
from  their  sins,  and  united  to  God.  Christ  is  called  rm  Aiu- 
OrjKrii  Katvrjs  jjieatrris.  The  Mediator  of  the  New  Covenant, 
Heb.  ix.  15.  And  referring  to  the  ratification  of  this  New  Co- 
venant, or  agreement,  by  means  of  his  own  death,  in  the  cele- 
bration of  his  last  supper,  Christ  calls  the  cup,  to  rortiptov,  ij 
Kaivrj  AtaOr/Kri  cv  no  u(//ari  piiv.  This  cup  is  the  A'eic  Cove- 
nant in  my  blood :' \.  c.  an  emblem  or  representation  of  tho 
New  Covenant,  ratified  by  his  blood.  See  Luke  xxii.  20.  And 
from  these  expressions  and  their  obvious  meaning,  the  whole 
Christian  Scrmtnres  have  obtained  thi.^  title,  The  New  Tes- 
TA.ME.N'T,  ou  Covenant,  op  our  Lord  and  s-aviour  Ju.srs 
Christ. 

Those  writings,  and  the  grand  subject  of  them,  which,  pre- 
viously to  the  New  Testament  times,  were  termed  simply  The 
C'orenant ;  were,  after  the  Incarnation,  called  The  Oi.DCore- 
nant,  as  we  have  already  seen,  to  distinguish  them  from  the 
Christian  Scriptures,  and  their  grand  subject,  which  wero 
called  'J'he  New  Covenant ;  not  so  much  because  it  was  a 
new  agreement,  but  rather  a  renetcal  of  the  o'd,  in  which  the 
spirit,  object,  and  design  of  that  primitive  Covenant  wera 
more  clearly  and  fully  manifested. 

The  particular  title  to  each  of  the  four  following  Books,  in- 
most taeek  MSS.  and  printed  editions,  is  ETATPEAION  Kara 
-MATBAION— MAPKC>N— AOYKAN— lOANNHN,  which  we 
translate,  2'lie  Gospel  according  to  Matthew — Mark— Luke — 
John  ;  i.  e.  the  (lospel  or  history  of  our  blessed  Lord,  as  writ- 
ten and  transiniltpcl  to  pi-steri'y  by  each  of  these  writers.  Our 
word  GosPEi,  which  should  always  be  written  godsptl  or 
godespel,  comes  from  the  Anglo-Saxon  jofcrpel,  and  is  coin- 
poiuuud  of  gob,  good,  and  rP^l,  history,  narrative,  doctrine, 
mystery,  or  secret ;  and  was  applied  by  our  ancestors,  to  sig- 
nify the  revc'alion  of  that  glorious  system  of  truth,  which  had 
been,  in  a  great  measure,  hidden  or  kept  secret  from  the  foun- 
dation of  the  world. 

Among  ?-'axon  scholars,  the  word  Gospel  has  been  variously 
explained.  Mr.  Scnnner,  who  writes  it  xob-rpell,  explains  it 
thus,  Sermo  Dei  mysticits  ;  Dei  historia.  " 'Jrlie  mystic  word 
of  God ;  the  liistory  of  God."  But  he  supposes  that  it  may  be 
compounded  of  gob,  good,  and  rp^l'i  a  message:  and  very 
jiroperly  observes,  that  gobrpeliian,  signifies,  not  only  to 
preach  or  proclaim  the  Gospel ;  hut  also  to  foretel,  or  pre- 
dict ;  to  prophesy,  to  divine  :  and  in  this  latter  sense,  the 
word  rpcll,  spell,  was  anciently  used  among  us,  and  still  sig- 
nilics  aa  incuntalion,  or  a  charm  :  which  implies  a  peculiar 
11 


Preface. 


ST.  MATTHEW. 


Prcfacf.. 


collocation,  and  repetition  of  certain  words  which  Avere  sup- 
posed to  produce  supernatural  ffferta  by  means  of  spiritual 
influence,  or  agency  :  which  agency  was  always  attracted 
and  excited  by  such  words,  throui;li  some  supposed  corres- 
pondency between  the  words,  and  the  spiritual  aj;ency  to  be 
employed.  The  word  in  this  sense  occurs  in  King  Alfred's 
Saxon  translation  of  Boethius,  De  Consolatin7ie  Philosophire, 
chap.  38.  Dfi  ongunnon  leafe  men  pyjtcan  fpell,  The7i  deceit- 
ful men  began  to  practise  incantations.  It  is  possible  that 
our  ancestors  gave  this  title  to  the  preaching  of  Christ  cruci- 
licd,  from  observing  the  astonishing  effects  produced  by  it,  in 
changing  the  hearts  and  lives  of  sinners.  And  very  innocently 
might  tliey  denominate  the  pure  powerful  preaching  of  the 
death  and  resurrection  of  Christ,  God's  charm :  that  wonder- 
ful word,  which,  accompanied  with  the  demonstration  and 
power  of  the  Holy  Ghost,  produced  such  miraculous  etTects 
among  men. 

As  the  word  j-pellian,  sjyelUan,  signifies  to  teach  or  instruct ; 
hfnce  our  word  to  spell,  i.  e.  to  teach  a  person  by  uniting 
\owels  and  consonants  to  enunciate  words  ;  and  thus  learn  to 
read.  And  hence  the  book  out  of  which  the  first  rudiments  of 
language  are  learnt,  is  termed  a  spelling-book,  exactly  answer- 
ing to  the  ypellboc,  spell-book,  ol  our  ancestors,  which  signi- 
fied a  hook  of  homilies,  or  plain  discnurses,  for  the  instruc- 
tion of  the  common  people.  We  have  already  seen,  (note  on 
(■Jen.  i.  1.)  that  job,  among  our  ancestors,  not  only  signified 
('CD,  the  Supreme  Being  ;  but  also  good  or  goodness,  which  is 
his  nature:  3ob)'pell,  godspell,  therefore,  is  not  only  God's 
history,  doctrine,  or  plati  of  teaching  ;  but  also  the  good  his- 
tory, the  good  doctrine  ;  and  hence  fpelhan,  to  preach  or  pro- 
claim this  doctrine :  rpellboc,  the  sermons  that  contained  the 
rudiments  of  it,  for  the  instruction  of  men  ;  and  j*pel-boba, 
spel-boda,  the  orator,  messenger,  or  ambassador,  that  an- 
nounced it. 

The  Greek  v.-ord  'E.vayye'Xtov,  from  tv,  good,  and  ayye\ia,  a 
message,  signifies  good  news,  or  glud  tidings  in  general ;  and 
is  evidently  intended  to  point  out,  in  this  place,  the  good  mes- 
sage, or  the  glad  tidings  of  great  joy,  which  God  has  sent  to 
all  mankind,  preaching  peace  and  reconciliation  by  Christ 
.Trsus,  who  is  Lord  of  all :  proclaiming  that  He,  as  the  pro- 
mised M(a!siah,  has,  by  the  grace  of  God,  tasted  death  for  every 
man — for  he  has  died  for  tlteir  offences,  and  risen  again  for 
their  justifiwition  :  and  that  through  His  grace,  every  sinner 
under  the  whole  heaven  may  turn  to  God  and  find  mercy. 
'I'liis  is  good  news,  glad  tidings,  a  joyful  message  ;  and  it  is 
i>uch  to  all  mankind,  as  in  it  every  human  spirit  is  interested. 

But  besides  tltis  general  meaning,  the  word  EvayyeXiov,  has 
other  acceptations  in  the  New  Testament  and  in  the  Greek 
writers,  which  may  be  consulted  here  with  great  propriety 
and  effect. 

1.  It  signifies  the  reward  given  to  those  who  brought  good 
news.  Thus  Homer  represents  the  disguised  Ulysses  claiming 
a  reward,  tvayye^im',  a  vest  and  mantle,  should  he  verify  to 
Kimieus,  the  gltid  tidings  of  his  master's  safety.  E«a)'j'tXioi'^e/;oi 
£?-'''•  I-el  me  have  a  rewardfor  my  good  news,OJiyss.  xiv.  v.  152. 

To  uliichEumeus,  who  despaired  of  his  master's  return, replied, 
Jl  ;  rpnt',  our'  ap'  tyijv  Ev  ay  y  c\  i  o  v  roSe  tiuw, 
Ovr'  Odvnircvi  cti  oikov  eXcvccrai.  lb.  v.  266. 

Old  friend  !  nor  cloak  nor  vest  thy  gladsome  tiews 
Will  ever  earn;  Ulysses  comes  no  more!  Cowper. 

And  on  the  word,  as  thus  tised,  Eustathius  gives  tVie  fol- 
Inv.'ing  comment:  V^v  a  y  y  s\i  ov,  Swpov  wcp  ayadeg  evay- 
)  cXias.  "  Euangelion  signifies  the  reward  given  for  bringing 
good  news." 

St.  Chrysostom,  in  his  xixth  Homily  on  the  Acts,  gives  this 
as  a  common  meaning  of  the  word,  "The  Gospel  is  this: 
Thou  shalt  receive  good  things  :  as  men  are  accustomed  in 
their  common  conversatiim  to  say  to  each  other,  ri  fioi  tuv 
cvay  ]  F.\i  o)v;  What  reward  wilt  thou  give  me  for  my  good 
■news,"  &c.  It  is  >ised  in  the  same  sense  by  the  Septuagint, 
li  Sam.  iv,  10.  Wlien  one  told  me,  saying,  Behold,  Saul  is 
(lead,  thinking  to  have  brought  good  tidings,  I  took  him  and 
slew  him  in  Ziklag,  tcho  thought  co  eiti  pc  Snvvai  Ev  ay  yc- 
A  I  a,  that  I  ipouldhave  given  him  a  kewap,d_/07-  his  tidings. 
CicEKO  uses  it  in  the  same  sense,  see  his  Epistles  to  Atticus, 
lib.  2.  Ep.  3.  O  suaves  Epistolas  tuas  uno  tempore  mihi 
datas  dnas :  quibus  Evay  y c'Kia  qucB  reddam  nescio,  de- 
heri  quidem,  plane  fate'jr.  "  O  how  delightful  are  your  Epis- 
tles! two  of  which  I  have  received  at  one  time,  for  which  I 
know  not  what  recompense  to  make:  but  that  I  am  your 
debtor,  I  candidly  confess." 

2.  It  is  used  also  to  srgnify  the  prayers,  thanksgivings,  and 
sacri/jces,  ofl'ered  on  the  arrival  of  good  news.  i?o  Aristo- 
phwiec,  Moi  SoKCi — Evayyc\ia  Bvciv  tKarov  0ovs,  Trjdco), 
I  think  I  should  sackifice  a  hecatomb  to  the  goddess  for  this 
intelligence.    Aristoph.  in  Ecjuit.  v.  653. 

Isocrates  (Areopag.  initio)  is  supposed  to  use  the  word  in 
^<i  sense  o(  supplication,  Etti  Toaaurais  npa^ecrtv  Evayye- 
Ato  fxtv  i(j  nSn  TcdvKapct/ — "relative  to  these  transactions, 
we  have  purposed  to  make  supplication  twice."  Xenophon 
uses  it  to  denote  an  eucharistic  offering  made  on  account  of 
receivmg  good  news.  Edve  ra  Evayyt\ia.  iSce  Hist.  Gr. 
I.  6,  27.  It  seems  to  he  \ised  in  a  similar  sense  by  the  (septua- 
gint, in  2  Sam.  xviii.  20,  27. 

Other  examples  might  be  produced  in  which  the  word  is  used 
m  all  the  above  senses ;  but  these  may  be  deemed  sufficient. 

3.  However  illustrative  the  above  acceptations  of  Euayyt 
Moi  among  the  Greek  writers,  may  be  of  the  word  in  relation 


to  the  great  doctrine  of  the  new  covenant ;  yet  amona  the  sacreil 
writer's,  it  is  restricted  to  oxprei^s  the  glad'tidiiigs  of'the  coming 
of  the  Messiah,  for  the  reasons  mentioned  above,  .-eel.uke  ii.  10. 

4.  The  v/hole  doctrine  of  .lesus  Christ,  comprised  in  tlie  his- 
tory of  his  incarnation,  preacliing,  miracles,  suffering.s,  d^uth, 
resurrection,  ascension,  and  the  mission  of  the  Holy  f^pirit,  by 
which  salvation  was  procured  for  a  lost  world,  is  expressed 
by  the  word  Evayyz\iov,  as  well  as  bv  the  general  title  ;  Kaivn 
AtadriKn,  Rom.  i.  1,  3,  9.  Matt.  iv.  23.'  ix.  35.  xxiv.  14.  Mark  i. 
14.  But  the  sacred  writers  use  it  with  a  variety  of  epithets, 
which  it  may  be  necessary  to  mention. 

1st,  It  is  sometimes  termed  'J'he  Gof:pcl  of  God  concerning 
his  Son,  Rom.  i.  1,  3.  2dly,  IVie  Gospel  of  the  Son  of  God, 
Rom.  i.  9.  3dly,  7Vie  Gospel  of  the  kingdom  of  God,  Matt.  iv. 
23.  ix.  35.  xxiv.  14.  Mark  i.  14.  4tlily,  sometimes  it  is  simply 
called  THE  GOSPEL,  Mark  xiii.  lu.  xvi.  1.5.  5tldy,  The  tcord 
or  doctrine  (Xoyog)  of  t/ie  Gospel,  Acts  xv.  7.  6tlily,  I'he  Gog' 
pel  of  Peace,  Eph.  vi.  15.  7tlily,  U'he  Gospel  of  Glory,  to 
EvayycKwv  rris  So^ris,  1  Tim.  i.  11.  Sthly,  'J'he  Gospel  oj  Sal- 
vation,  to  Eua)  ysXiov  rrn  aon-qpiai.     Eph.  i.  1.3. 

5.  In  1  Cor.  ix.  23.  it  means  the  blessings  and  privileges 
promised  in  the  New  Testament. 

6.  It  means  the  public  profession  of  the  doctrine  taught  by 
Christ,  Mark  viii.  35.  x.  29.  2  Tim.  i.  8.  Phileni.  ver.  13. 

7.  But  in  Gal.  i.  6,  S,  9.  the  word  EvayycXtov,  seems  to  mean 
any  new  doctrine,  whether  true  or  false. 

Many  MSS.  liave  To  Kara  MnrfliKoi/  ayiov  EvayycXtov,  which 
is  generally  rendered,  I'he  Gospel  according  'to  Saint  j\lot- 
thew.  But  the  word  a)  lov,  saint  or  holy,  should  be  here  ap- 
plied to  the  Gospel,  with  whicli  it  properly  agrees, -and  then 
the  title  would  run,  TIte  Itoly  Gospel  according  to  Matthew  ; 
that  is,  the  account  of  this  Holy  Dispensation  according  to  tlie 
narrative  composed  by  Matlbew-,  an  eyewitne.ss  of  all  tjie 
transactions  he  relates.  But  anciently  the  word  holy  was  nei- 
ther applied  to  the  narrative  nor  to  the  narrator,  the  title 
being  simply,  The  Gospel  according  to  Matthew. 

SOME  ACCOUNT  OF  MATTHEW  THE  EVANGELIST. 

Matthew,  sujiposed  to  be  the  same  who  is  also  called  Levi, 
son  of  Alpheiis,  was  by  birtli  a  .Jew.  As  to  his  office,  he  ap- 
pears to  have  been  a  tax-gatherer  under  the  Romans.  He  was 
a  native  of  Galilee,  as  the  rest  of  Clirist's  apostles  were ;  but 
of  w-hat  city  in  that  country^  or  of  which  tribe  of  the  people  of 
Israel,  are  not  known. 

As  he  sat  at  the  custom-house,  by  the  sea-side,  in  or  near  the 
city  of  Capernaum,  Jesus  called  him  ;  and  as  soon  as  he  could 
make  up  his  accompts  with  those  by  whom  he  had  been  em- 
ployed and  entrusted,  he  became  a  willing,  faithful  disciple  of 
Christ.  After  this,  St.  Mark  tells  us,  he  made  an  entertainment 
in  his  own  house,  where  Christ  and  several  of  his  disciples 
were  present,  together  with  many  tax-gatherers,  and  others, 
of  no  very  respectable  character,  in  tlie  sight  of  the  I'liarisees. 

It  is  probable,  that  Matthew  took  tliis  occasion  of  calling  to- 
gether his  relatives  and  acquaintances,  that  he  might  take  a 
friendly  farewell  of  them  ;  and  give  them  the  opportunity  oJ 
seeing  and  hearing  that  divine  rersgn,  whose  words  he  had 
already  found  to  be  spirit  and  life  to  his  own  soul ;  and  to 
whose  service  he  had  now  solemnly  dedicated  himself. 

He  was  jDlaced  by  our  Lord  in  the  number  of  his  Apostles, 
and  continued  with  him  during  his  life.  After  the  ascension 
of  Christ,  he  was  at  .Jerusalem,  and  received  the  Holy  Ghost 
with  the  rest  of  the  disciples  on  the  day  of  Pentecost. 

Matthew,  with  Andrew,  Peter,  and  the  two  sons  of  Zebedee, 
are  the  only  disciples  whose  call  is  particularly  mentioned. 
It  is  uncertain  when,  where,  or  how,  he  died.  There  does  not 
appear  to  be  any  clear  evidence  in  the  writings  of  the  primitive 
fathers,  that  he  suffered  martyrdom. 

St.  Blatthew's  Gospel  is  generally  allowed  to  be  the  most 
ancient  part  of  the  writings  of  the  New  Covenant.  Many 
modern  critics  contend  that  it  was  written  about  the  year  ot 
our  Lord  61,  or  between  this  and  65.  Others,  that  it  was  writ- 
ten so  early  as  41,  or  about  the  eighth  year  after  the  Ascension  : 
and  this  is  supported  by  the  subscriptions  at  tlie  end  of  this 
Gospel  in  many  MSS.  ;  but  it  must  be  observed,  that  all  these 
MSS.  are  posterior  to  the  10th  century.  Michaelis  has  adopted 
a  middle  way,  which  carries  much  of  the  appearance  of  ju-o- 
bability  with  it,  viz.  that  Matthew  wrote  his  Gospel  in  IJehrew, 
about  the  8th  year  after  the  Ascension  of  our  Lord,  or  A.  U. 
41,  and  that  the  translation  of  it  into  Greek  was  made  about 
A.  U.  61,  or  later. 

Whether  this  Gospel  were  written  originally  in  Hebrew  or 
Greek,  is  a  question,  by  which  the  most  eminent  critics  have 
been  greatly  puzzled  and  divided.  The  balance  however,  is 
clearly  in  favour  of  a  Hebrew  original.  The  present  Greek 
text,  was  doubtless  published  at  a  very  early  period  ;  who  the 
translator  was,  cannot  at  this  distance  of  time  be  determined; 
probably  it  was  the  evangelist  himself 

As  Matthew  was  one  of  the  twelve  disciples,  his  history  is 
an  acccmnt  of  what  he  heard  and  saw,  being  a  constant  at- 
tendant on  our  blessed  Lord.  This  consideration  of  itself 
would  prove,  tJ'at  allowing  him  only  to  be  a  man  of  integrity, 
he  would  make  no  mistakes  in  his  narrative.  Add  to  this,  tho 
influence  and  superintendence  of  the  Holy  Spirit,  under 
which  he  constantly  acted,  and  which  our  Lord  had  promised 
to  his  disciples,  to  guide  them  unto  all  truth,  and  bring  what, 
soever  he  had  spoken  to  them  into  remembrance,  .John  xiv. 
26.  These  two  considerations  stamp  the  narrative  with  tli« 
utmost  degree  of  credibility . 


THE  GOSPEL  ACCORDING  TO  ST.  MATTHEW. 


[For  Chronological  ^.ras,  rpp  at  the  end  of  the  Acts.] 
CHAPTER  I. 

77i«  genealogy  of  ChriM  divided  into  three  clasxfis  of  fourteen  geiierallotiK  fnch  :  TfiP  first  fovrteen,- from  Abraham  to 
David, 'i— 6.  The  ser.ond  fourteen,  from  Solomon  to  Jechonias,  7—10.  Tlie  third  fourteev,  from  Jeclionias  to  Christ, 
11 — 16.  T7te  sum  of  these  generations,  17.  Christ  is  conceived  htj  the  Holy  Ghost,  n7id  born  of  the  Virgin  Mary,  when 
sht;  was  espoused  to  Joseph,  18.  Joseph's  anxiety  and  doubts  (ire  removed  by  the  ministry  of  an  angel,  19,  20;  by 
lehom  the  child  is  named  Jesvs,  21.  The  fulfilment  of  the  prophecy  of  Isaiah  relative  to  this,  2S,  23.  Joseph  take* 
home  his  wife  Mary,  and  Christ  is  born,  24,  25.     [A.  M.  4000.     B.  C.  5.     An.  Olymp.  CXCllI.  4.] 


THK  book  of  the  'generation  of  Jesus  Christ,  '>the  son  of 
Oavid,  °  the  son  of  Abrahom. 

2  1* Abraham  begat  Isaac;    and  ^ Isaac    begat  Jacob;    and 
'  Jai'x)b  beg.it  Judas  and  his  brethren ; 

3  And   B.Judas  begat  Phares  and  Zara  of  Thainar;    and 
^  Phares  begat  Esrom  ;  and  Esrom  begat  Aram  ; 

4  And  Aram  begat  AJninadab  ;  and  Aminadab  begat  Naas- 
(>:in  ;  and  Naasson  begat  Salmon  ; 


NOTES. — Verse  1.  The  hook  of  the  generation  of  Jesus 
Christ.]  I  suppose  these  words  to  have  been  tlie  original  title 
to  this  Gospel ;  and  that  they  signify,  according  to  the  Hebrew 
phraseology,  not  only  the  account  of  the  genealogy  of  Clirist, 
as  detailed'  below,  but  the  history  of  his  birth,  acts,  suffer- 
in;s,  death,  resurrection,  and  ascension. 

The  phrase,  book  of  the  generation,  n'n'7^n*^SD  sephertole- 
doth,  is  frequent  in  the  Jewish  writings,  and  is  translated  by 
the  Septuagint/yc/?Xos  jEj/tirEajf,  as  here,  by  the  evangelist ;  and 
regularly  conveys  the  meaning  given  to  it  above;  e.  g.  This 
is  tlie  book  of  the  generations  &f  Adam,  Gen.  v.  1.  That  is, 
the  account  of  the  life  of  Adam,  and  certain  of  his  immediate 
desi-endants.  Again  :  These  are  the  generations  of  Jacob, 
Gen.  xxxvii.  2.  that  is,  the  account  or  history  of  Jacob,  his 
son  Joseph,  and  the  other  remarkable  branches  of  the  family. 
And  again  :  T7itse  are  the  generations  of  Aaron  and  Moses. 
Num.  iii.  1.  That  is,  the  history  of  the  life  and  acts  of  these 
pi'rsons,  and  some  of  their  immediate  descendants.  The 
same  form  of  expression  is  also  used,  Gen.  ii.  4.  when  giving 
the  history  of  the  creation  of  heaven  and  earth. 

Some  have  translated  ffi/3\os  yevcacojs,  JTie  book  of  the  ge- 
nealogy ;  and  consider  it  the  title  of  this  chapter  only ;  but 
the  former  opin.bn  seems  better  founded. 

Jesus  Christ]    See  on  verses  16,  and  21. 

The  son  of  David,  the  son  of  Abraham.]  No  person  ever 
born,  could  boast,  in  a  direct  line,  a  more  illustrious  ancestry 
than  Jesus  Christ.  Among  his  progenitors,  the  regal,  sacer- 
dotal, and  prophetic  offices,  existed  in  all  their  glory  and 
tp>endour.  David,  the  most  renowned  of  sovereigns,  was 
king  and  prophet :  Abraham,  the  most  perfect  character  in 
all  antiquity,  whether  sacred  or  profane,  was  priest  and 
prophet :  but  the  three  offices  were  never  united  except  in 
the  person  of  Christ ;  he  alone  was  prophet,  priest,  and  king ; 
and  possessed  and  executed  these  offices  in  such  a  super- 
eminent  degree,  as  no  human  being  ever  did  or  ever  could. 
As  the  prlrfcipal  business  of  the  prophet  v/as  to  make  known 
the  will  of  God  to  men  according  to  certain  partial  commu- 
nications received  from  heaven  ;  so  Jesus,  who  lay  in  the 
bosom  of  the  Father,  and  who  was  intimately  and  thoroughly 
acquainted  with  all  the  mysteries  of  the  eternal  world,  came 
to  declare  the  Divine  nature,  and  its  counsels,  to  mankind. — 
See  John  i.  18.  As  the  business  of  the  priest  was  to  offer 
BacriftcestoGod,  to  make  atonement  for  the  sinsof  the  people; 
so  Christ  WEis  constituted  a  high-priest,  to  make  by  the  sacri- 
fice of  himself,  an  atonement  for  tne  sins  of  the  whole  world  ; 
see  1  John  ii.  2.  and  the  whole  Epistle  to  the  Hebrews.  As  the 
office  of  king  was  to  reign  over,  protect,  and  defend  the 
people  committed  to  his  care  by  the  Divine  Providence  ;  so 
Christ  is  set  as  a  king  upon  Sion,  having  the  heathen  for  his 
inheritance,  and  the  uttermost  parts  of  the  earth  for  his  pos- 
session, Psa.  ii.  6.  8,  &c.  Of  the  righteousness,  peace,  and 
increase  of  whose  government,  there  shall  be  no  end,  Isa. 
ix.  7.  This  threefold  office,  Christ  executes  not  only  in  a 
general  sense,  in  the  world  at  large ;  but  in  a  particular 
sense  in  every  Christian  soul.  He  is  first  a  prophet,  to  teach 
the  heart  the  will  of  God ;  to  convict  the  conscience  of  sin, 
righteousness,  and  judgment;  and  fully  to  illustrate  the  way 
of  salvation.  He  is  next  a  priest,  to  apply  that  atonement  to 
the  guilty  conscience,  the  necessity  of  which  as  &  prophet,  he 
had  previously  made  known.  And  lastly,  as  a  king  he  leads 
captivity  captive,  binds  and  casts  out  the  strong  man  armed, 
spoils  his  goods,  extends  the  sway  of  the  sceptre  of  righteous- 
ness, subdues  and  destroys  sin,  and  reigns  Lord  over  all  the 
powers  and  faculties  of  the  human  soul ;  so  that  as  sin  reign- 
4d  unto  death,  bvbn  so  does  grace  reign  through  righteous- 
ness, unto  eternal  life,  by  Jesus  Christ  our  Lord.  Rom.  v.  21. 

It  is  remarkable,  that  the  evangelist  names  David  before 
Abraham,  though  the  latter  was  many  generations  older ;  the 
reason  seems  to  be  this,  that  David  was  not  only  the  most 
illustrious  of  our  Lord's  predecessors,  as  being  both  kirig 
and  prophet ;  but  because  that  promise,  which  at  tirst  was 
6 


.'  And   Salmon   bpffat  Booz  of   Rachab ;   and    Booz    begat 
Obfd  of  Ruth  ;  and  Ohed  begat  .lesse  ; 

6  And  i  Jesse  hrgat  David  the  king;  and  k David  the  king 
begat  Solomon  of  her  that  had  been  the  tcife  of  Vrias  ; 

7  And  'Solomon  begat  Roboam  ;  and  Roboam  begat  Abia 
and  .\hia  hptfat  Asa  ; 

8  And  Asa  begat  Josapliat;    and  Josaphat   begat  Joram* 
and  Jorain  begat  07.i;is  ; 


given  to  Abraham,  and  afterward,  through  successive  gene- 
rations, confirmed  to  the  .lewish  people,  was  at  last  determin- 
ed and  restrictr-d  to  the  family  of  David.  So7i  of  David, 
was  an  epithet  by  which  the  Messiah  was  afterward  known 
among  thi*  Jews  :  and  under  this  title  they  were  led  to  expect 
him  by  prophetic  authority.  See  Ps.  Ixxxix.  3,  4.  cxxxii. 
10,  U.  compared  with  Acts  xiii.  23.  and  Isa.  xi.  1.  Jer.  xxiii. 
.').  Christ  was  prophesied  of  under  the  very  name  of  David. 
See  Ezek   xxxiv.  23,  24.  xxxvii.  24,  25. 

2.  Abraham  begat  Isaac]  In  this  genealogy,  those  persons 
only,  among  the  ancestors  of  Christ,  which  formed  the  direct 
line,  are  speiified  ;  hence  no  mention  is  made  of  Ishmael,  the 
son  of  Abraham,  nor  of  Esau,  the  son  of  Isaac  ;  and  of  all  the 
twelve  patriarchs,  or  sons  of  Jacob,  Judnh  alone  is  mentioned. 

3.  Phnrez  and  Zara]  The  remarkable  history  of  these 
twins,  may  be  seefi  Gen.  x.xxviii.  Some  of  the  ancients 
were  of  opinion,  that  the  evangelist  refers  to  the  mystery  of 
the  youngest  being  preferred  to  the  eldest,  as  prefiguring  the 
exaltation  of  the  Christian  church  over  the  synagogue.  Con- 
cerning the  women  whose  names  are  recorded  in  tlus  genea- 
logy, see  the  note  at  the  end  of  the  chapter. 

8.  Joram  begat  Ozias]  This  is  the  Uzziah,  king  of  Judah, 
who  was  struck  with  the  leprosy  for  his  presumption  in 
entering  the  temple  to  offer  incense  before  the  Lord.  See  2 
Chr.  xxvi.  16,  &c.  Ozias  was  not  the  immediate  son  of 
Joram:  there  were  three  kings  between  them,  Ahaziah, 
Joash,  and  Amaziah,  which  swell  the  fourteen  generations 
to  seventeen  :  but  it  is  observed,  that  omissions  of  this  kind 
are  not  uncommon  in  the  Jewish  genealogies.  In  Ezra  vii.  3, 
Azariah  is  called  the  son  of  Merajoth,  although  it  is  evident 
from  1  Chr.  vi.  7—9,  that  there  were  six  descendants  between 
them. — ^This  circumstance  the  evangelist  was  probably  aware 
of;  but  did  not  see  it  proper  to  attempt  to  correct  what  he 
found  in  the  public  accredited  genealogical  tables  ;  as  he 
knew  it  to  be  of  no  consequence  to  his  argument,  which  was 
merely  to  show  that  Jesus  Christ  ns  surely  descended  in  an 
uninterrupted  line  from  David,  as  David  did  from  Abraham. 
And  this  he  has  done  in  the  most  satisfactory  manner :  nor 
did  any  person  in  those  days  pretend  to  detect  any  inaccui-acv 
in  his  statement;  though  the  account  was  published  among 
those  very  people  whose  interest  it  was  to  expose  the  fallacy, 
in  vindication  of  their  own  obstinate  rejection  of  the  Messiah, 
if  any  such  fallacy  could  have  been  proved.  But  as  they 
were  silent,  modem,  and  comparatively  modern  unbelievers, 
may  forever  hold  their  peace.  The  objections  raised  on  this 
head  are  wortliy  of  no  i-egard. 

St.  Matthew  took  up  the  genealogies  just  as  he  found  them 
in  the  public  Jewish  records,  wliich,  though  they  were  in  the 
main  correct,  yet  were  deficient  in  many  particulars.  The 
Jews  themselves  give  us  sufficient  proof  of  this.  The 
Talmud,  title  Kiddushim,  mentions  ten  classes  cf  persons 
who  returned  from  the  Babylonish  captivity  :  1.  ■>:n3  cohaney, 
priests.  II.  ''i'^  levky,  Levites.  III.  'jNiffi'''  yishraei,  Israelites, 
IV.  '*y>^T\  CHDUTLEY,  Common  persons,  as  to  tlie  priesthood ; 
such  whose  fathers  were  priests,  but  their  mothers  were 
such  as  the  priests  should  not  marry.  V.  ^iij  girey,  prose- 
lytes. VI.  '>-\'nn  cHARrREY,/reed-TOen,  or  servants  who  had 
been  liberated  by  their  masters.  VIL  '<ivna  mamzirey,  spu- 
rious, such  as  were  born  in  unlawful  wedlock.  VIII.  ■'j>ns 
NBTBiNEY,  Nethinims.  IX.  ''pT\&  shetukey,  bastards,  per- 
sons whose  mothers,  though  well  known,  could  not  ascertain 
the  fathers  of  theirchildren,  because  of  their  connexions  with 
different  men.  X.  '>biok  asuphev,  such  as  were  gathered  up 
out  of  the  streets,  whose  fathers  and  mothers  were  utterly 
unknown.  Such  was  the  heterogeneous  mass  brought  up 
from  Babylon  to  Jerusalem  :  and  although  we  learn  from  the 
Jews,  that  great  care  was  taken  to  sepai-ate  the  spurious  from 
the  true  bom  Israelites,  and  canons  were  made  for  that  pur- 
pose ;  yet  it  so  happened,  that  sometimes  a  spurious  family  had 
got  in  to  high  authority,  and  therefore  must  not  be  meddled  with. 
See  several  cases  in  Ligh.lfoot.  On  this  account  a  faithful 
9 


ST.  MATTHEW. 


S'umber  of  generations. 

9  And  Ozias  begai  Joatham ;  aiidJoatham  begat  Achaz  ;  and 
Achaz  begat  Ezekias; 

10  And  *Ezekias  begat  Manasses ;    and  Manasses  begat 
Amon  ;  and  Anion  begat  Josias  ; 

11  And  b  Josias  °  begat  Jechonias  and  his  brethren,  about  tlie 
time  they  were  =■  carried  away  to  Babylon  : 

1^  And  after  tliey  were  brouglit  to  Babylon,  "  Jechonias  be- 
gat Saluthiel  ;  and  Salathicl  begal  f  Zorobabel ; 

13  And  Zorobabel  begat  Abiud;  and  Abiud  begat  Ehakim  ; 
and  Eliakim  begat  Azor ;» 

14  And  Azor  begat  Sadoc ;   and  Sadoc  begat  Achim  ;  and 
Achim  begat  Eliud ; 

iiaKcs.SO.  ai.  lChr.3.  13.— b  Some  rend,  Josias  be-nt  Jakim,  and  J^vkim  bejal 
Jcchonlus— c  See  I  Chr.  3.  i:<,  Ifi.— d-"  h'gs.  34.  14,  15,  10.  &,!S.1I.  flChr.  Jb.  W,a). 


Conception  of  Chnst. 


15  And  Eliud  begat  Eleazar ;  ^  and  Eleazar  begat  Mattlian  ; 
and  Matthp.n  begat  Jacob ; 

16  And  h  Jacob  begat  Joseph,  the  husband  of  Mary,  of  whom 
was  born  Jesus,  who  is  called  Christ. 

17t50  all  the  generations  from  Abraham  to  David,  are  four- 
teen generations  ;  and  from  David  until  the  carrying  away 
into  Babylon,  are  fourteen  generations  ;  and  from  the  carry- 
ing away  into  Babylon,  unto  Christ,  are  fourteen  generations. 

IS  ii  Now  the  '  birth  of  Jesus  Christ  was  on  this  wise  :  Wliea 
as  his  mother  Mary  was  espoused  to  Joseph,  before  they  came 
to;;elher,  site  was  found  with  child  ''of  the  Holy  Ghost. 

19  Then  Joseph,  her  husband,  being  a  just  man,  and  not 

Jcr.  S7.20.  &,  39.0.  &  5-2.11, ir.,13,a9,:a.  Uin.  1.2.— e  1  Chr.  3.  17. 19.— f  Ei.  3.  •3.&  5.2. 
Neh.lil.  Hq-.I.I.— sLk.3.24.— h  Ver.21.&Ch.l3.55.&.27  6G.-il.k.l.27.— kLk.l.r<i. 


genealogist  would  insert  in  his  roll,  such  only  as  were  indis- 
putable. "  It  is,  therefore,  easy  to  guess,"  says  Dr.  Lighlfoot, 
"  whence  Matthew  took  the  last  fourteen  generations  of  this 
jTcnealogy,  and,  Luke  the  fiist  forty  names  of  his  :  namely, 
Irom  the  genealogical  rolls  at  that  time  well  known  and  laid 
up  in  the  public,  Kti\j.r\\ia,  repositories,  and  in  the  priv.itc  also. 
And  it  was  necessary  indeed,  in  so  noble  and  sublime  a  sub- 
ject, and  a  thing  that  would  be  so  much  intiuired  into  by 
the  Jewish  people,  as  the  lineage  of  the  Messiah  would  be,  that 
the  evangelists  should  deliver  a  truth,  not  only  that  could  not 
be  gainsaid,  but  also  might  be  proved  and  estublislied  from  cer- 
tain and  undoubted  roUa  of  ancestors.  "See  Horcc  Tabiiudlcm. 
11.  Josias  begat  Jechonias,  «5ic.]  There  are  three  consider 
able  difficulties  in  this  verse.  1.  Josias  was  not  i\w  father 
of  Jechonias;  he  Avas  only  the  grandfather  of  that  prince  :  1 
Chr.  iii.  14—16.  2.  Jechonias  had  no  brethren  ;  at  least  none 
are  on  record.  3.  Josias  died  20  years  before  tlie  Babylonish 
captivity  took  place,  and  therefore  Jechonias  and  his  breth- 
ren could  not  have  been  begotten  about  the  time  the;/  were 
carried  aioay  to  Babylon.  To  this  may  be  added  a  fourth 
dilficulty,  viz.:  there  are  only  thirteen  in  this  second  class  of 
generations;  or  forty-one,  instead  oi  forty-ticn  in  the  whole. 
But  all  these  difficulties  disappear,  by  adopting  a  reading 
found  in  many  MSS.  Icoccas  (St  tytwriae.  tuv  hoaKtifC  lioaKsijx 
6e  cycvv>](Te  tuv  lix"^"^"-  And  Josias  begat  ^EHOiXKm,  or 
Joakim,  and  .Ioakim  begat  Jechonias.  For  this  reading  see 
the  authorities  in  Griesbach.  Josiah  -was  the  immediate 
father  of  ye/io/aAi'.'jt,  (called  also  Eliakeiin  and  yoaA/wj)  and 
his  brethren,  who  were  Johanan,  Zedekiuh,  and  l^lialtani : 
see  1  Chr.  iii.  15.  Joakim  was  the  father  oijoaclun  or  Jecho- 
nias, about  the  time  of  the  first  Babylonisli  captivity  :  for  we 
may  reckon  three  Babylonish  captivities.  The^rai  liappened 
in  the  fourth  year  of  Joakim,  son  of  Josiah,  about  A.  M.  3398. 
In  this  year,  Nebuchadnezzar  having  taken  Jerusalem,  led  a 
great  number  of  captives  to  Babylon.  The  second  captivity 
happened  under  Jechoniah,  son  of  Joakim ;  who  having 
reigned  three  months,  was  taken  prisoner  in  .3405,  and  was 
carried  to  Babylon,  with  a  great  number  of  the  Jewish  nobility. 
The  ZAtrfZ  captivity  took  place  under  Zedekiah,  A..  M.  3416. 
And  thus,  says  Caiiuct,  the  llth  verse  should  be  read  :  Josias 
begal  Joakim  and  his  brethren  ;  and  Joakim  begat  Jecho- 
nias about  the  time  of  the  lirst  Babylonish  captivity  ;  and 
Jechonias  begat  Salathicl,  after  they  were  brought  to  Baby- 
lon. Thus,  with  the  necessary  addition  o(  Joakim,  the  three 
classes,  each  containing  _/oMr<eeji  generations,  are  complete. 
And  to  make  this  the  more  evident,  I  shall  set  down  each  of 
these  three  generstions  in  a  separate  column,  with  the  addi- 
tional Joakim,  that  the  reader  may  have  them  all  at  one  view. 

1  Abraham  1  Solomon  1  Jechonias 

2  Isaac  2  Rehoboam  2  .Salathiel 

3  Jacob  3  Abia  3  Zorobabel 

4  Judah  4  Asa  4  Abiud 

5  Pharez  5  .fosaphal  5  Eliakim 

6  Ezrom  6  Joram  6  Azor 

7  Aram  7  Ozias  7  Sadoc 

8  Aminidab  8  .loatham  8  Achim 

9  Naasson  9  Achaz  9  Ehud 

10  Salmon  10  Ezekia.s  10  Eleazar 

11  Booz  11  Manasses  ■•  11  Matthan 

12  Obed  12  Amon  12  Jacob 

13  Jesse  13  Josias  13  .loseph 

14  David  14  Joachim  14  JESUS 

In  aWforty-ttro  generations. 

12.  Jechonias  begat  Salathicl.]  After  Jechonias  was  brought 
to  Babylon,  he  was  put  in  prison,  by  Nebuchadnezzar,  where 
he  continued  till  the  death  ofthis  prince,  and  the  accession  of 
Evilmerodach,  who  brought  liim  out  of  prison,  in  which  he 
had  been  detained  thirty-seven  years  ;  and  restored  him  to 
such  favour  that  his  throne  (seat)  was  exalted  above  all  the 
kings  which  were  with  him  in  Babylon :  Jer.  Iii.  31,  .32.  But 
though  he  thus  became  a  royal  favourite,  he  was  never  resto- 
red to  his  kingdom.  And  according  to  the  prophecy  of  Jere- 
miah, xxii.  30,  no  man  of  his  seed  sat  upon  the  throne  of 
David  ;  yet  the  regal  line  was  continued  through  his  son  Sa- 
lathiel, who  died  in  Babylon  ;  but  Zorobabel,  his  son,  i-eturned 
from  captivity,  and  by  him  the  race  of  David  was  continued 
arcording  to  Matthew,  by  Abiud ;  and,  according  to  Luke,  by 
ilhesa.    See  on  Luke  iii.  23,  &c. 

The  term,  carrying  away  to  Babylon,  fiemiKcain,  from 
uzToiKt(xi,  to  change  a  habitation  or  place  of  residence,  would 
be  more  properly  translated  bv  the  word  transportation, 
which  13  here  pecuharW  appro'priate  :  the  change  was  not 
voluntary  ;  they  were  Jo  rccrt  away. 


16.  Jesus  who  is  called  Christ.]  As  the  word  Xpitrroy,  Clnist, 
signifies  the  anointed  or  anointer,  from  xp'to,  to  anoint;  it  an- 
swers exactly  to  the  Hebrew  n'^ffD  mashiach,  which  we  pro- 
nounce Alessiah  or  Mess i us  ;  this  word  comes  from  the  root 
na'o  masliach,  signifying  the  same  thing.  As  the  same  persoi\ 
is  intended  by  both  the  Hebrew  and  Greek  appellation,  it 
should  be  regularly  translated,  The  Messiah,  or  the  Christ ; 
whichever  is  preferred,  the  demonstrative  article  should 
never  be  omitted. 

PriesU,  prophets,  and  kings,  among  the  Jews,  were  anoint- 
ed in  order  to  tlie  legitimate  exercise  of  their  respective  offices. 
Hence  the  word  XpiTroj,  Christ,  or  rT'tra  Mashiach,  beca)iie 
a  name  of  dignity,  and  often  signified  the  same  as  king.  Pee 
Isa.  xlv.  1.  I'sa.  cv.  15.  Lev.  iv.  3.  vi.  20. 1  Sa.  ii.  10.  The  words 
nv^ra  Mashiacli  and  "lijO  melee,  Xoi/rrof  and /JuaiAtiif,  Christ 
and  king,  are  frecpiently  interchanged.  1  Sarn.  ii.  10.  I'sa.  ii. 
2.  6.  Lk.  xxiii.  2.  and  see  the  Scholia  of  Jiosenmuller  on  this 
place.  The  reason  of  this  may  be  seen  in  the  following  note, 
which  I  exti'act  from  the  comment  on  Ex.  xxix.  7. 

"  It  appears  from  Isa.  Ixi.  1.  that  anointing  icith  oil,  in  con- 
secrating a  person  to  any  important  office,  whether  ciril  or 
religious,  was  considered  as  an  emblem  of  the  comiimiiica- 
tion  of  the  gifts  and  graces  of  the  Holy  Spirit.  This  ceremony 
was  used  on  three  occasions,  viz.:  the  installation  of  prophets, 
priests,  and  kings,  into  their  respective  offices.  But  why 
should  such  an  anointing  be  deemed  necessary  ?  Because  Ihe 
common  sense  of  men  taught  them,  that  all  good,  whcthtr 
spiritual  or  secular,  must  come  from  God,  its  origin  and 
cause.  Hence  it  was  tiiken  for  granted,  1.  That  no  mart  could 
foretell  events,  unless  inspired  by  the  Spirit  of  God.  And 
therefore  i\\c  propliet  was  anointed,  to  signify  the  cniniiHiiii. 
cation  of  the  Spirit  of  wisdom  and  knowledge.  2.  'I'hat  no 
person  could  offer  an  acceptable  sacrifice  to  (Jod  for  the  sins 
of  men,  or  profitably  minister  in  holy  thin;  • ,  unless  ciilliiht- 
eiied,  influenced,  anil  directed  by  the  Spirit  of  grace  and  holi- 
ness. Hence  the  priest  was  anointed,  to  signify  his  being 
divinely  qualified  for  the  due  performance  of  his  sacred  func- 
tions. 3.  That  no  man  could  enact  just  and  equitable  laws, 
which  should  have  the  prosperity  of  tlie  community  and  the 
welfare  of  the  individual  continually  in  view,  or  could  use 
the  power  confided  to  him,  only  for  the  suppression  of  vice 
and  the  encouragement  of  virtue,  but  that  man  who  was  ever 
under  the  inspiration  of  the  Almighty.  Hence  kings  were 
inaugurated  by  anointing  with  oil.  Two  of  these  offices  only 
e.xist  in  all  civilized  nations,  the  sacerdotal  and  regal ;  and 
in  some  countries,  the  priest  and  king  are  still  consecrated 
by  anointiitg.  In  the  Hebrew  language,  r^z'n  onashach  signi- 
fies to  anoint ;  and  TWIZ  mashiach,  Dte  anointed  person.  But 
as  no  man  was  ever  dignified  by  holding  the  three  offices,  so 
no  person  ever  had  the  title  Mashiach,  the  anointed  one,  but 
Jesus,  The  Christ.  He  alone  is  King  of  kings,  and  Lord  of 
lords  :  the  king  who  governs  the  universe,  and  rules  in  the 
hearts  of  his  followers ;  the  prophet,  to  instruct  men  in  the 
way  wherein  they  should  go ;  and  the  great  high-priest,  to 
make  atonement  for  their  sins.  Hence  he  is  called  the  Mes- 
sias,  a  corruption  ofthe  word  natron  Aa-»!flsA!'ffc/i,  theo7(oi«/- 
f  rf  ONE,  in  Hebrew;  which  gave  birth  to  Xpiorof,  ho- Chris- 
tos,  which  has  precisely  the  same  signification  in  Greek  :  of 
him,  Melchisedech,  Abraham,  Aaron,  David,  and  othei-s,  were 
illustrious  types.  But  none  of  these  had  the  title  of  the  Mes- 
siah or  THE  ANOINTED  of  GoD.  This  does,  and  ever  will,  belong 
exclusively  to  Jesus,  'J'he  Christ." 

17.  Fourteen  generations.]  See  the  note  on  ver.  11.  The 
Jews  had  a  sort  of  technical  metliod  of  summing  up  gene- 
rations in  this  way.  In  Sinopsis  Sohar.  p.  132,  n.  IS,  we 
have  the  following  words  :  "  From  Abraham  to  Solomon  were 
fifteen  generations :  and  then  the  moon  was  at  the  full. 
From  Solomon  to  Zcdekiah  were  other  fifteen  generations; 
tlie  moon  was  then  in  the  wane,  and  Zedekiah's  eyes  were  put 
out."  That  is,  the  regal  state  came  to  its  zenith  of  light  and 
glory  in  the  time  of  Solomon  ;  but  decreased  gradually  till  it  be- 
came nearly  extinct  in  the  days  of  Zedekiah.  See  Schoettgen. 

18.  Espoused  to  Joseph.]  The  word  fivecTcvOttaris,  from 
fivricrrevv),  to  contract,  or  betroth,  refers  to  the  previous  mar- 
riage agreement,  in  which  the  parties  mutually  bound  them- 
selves to  each  other,  witliout  which  no  woman  was  ever  mar- 
ried among  the  .lews. 

Before  they  came  together]  Tlie  woman  was  espoused  at  her 
own,  or  her  father's  house  ;  and  generally,  some  time  elapsed 
before  she  was  taken  home  to  the  house  of  her  husband; 
Deut.  XX.  7.  Judg.  xiv.  7,  8.  This  custom  has  been  immemo- 
rially  observed  among  the  inhabitants  of  Ireland,  who  have 
nut  only  this,  but  many  other  Asiatic  custom^-,  which,  added 


TTie  pTophery  concerning 


CHAPTER  T. 


l^lie  mh-aeuloua  conception. 


willing  *to  make  her  a  public  txainplfi,  was  iniiiJi-J  to  piU 

"a^But  while  he  thouKht  on  thpse  things,  beholil,  the  angel  of 
the  Lord  appeared  unto  him  in  a  dream,  saying,  .losepli,  thou 
son  of  David,  fear  not  to  take  unto  the.;  Mary  thy  wile :  b  lor 
that  which  is  '  conceived  in  Iier,  is  of  the  Holy  (;host. 
o|  J  Vnd  she  shall  bring  forth  a  son,  and  thou  sh;iU  call  Ins 
name  'JESUS: 'for  he  shall  save  his  people  Ironi  their 
sins. 

cGr.  bf:«len.-<l  Lk.  1.  31,  &  S.  Jl.-t  Tl.nl   is, 


2-2  Now  all  this  w;is  done  that  it  might  be  fullllled  which  was 
snokeu  of  the  Lord  by  the  prophet,  saying, 

•23  <  Hehold,  a  virgin  shall  be  with  child,  and  shall  bring  forth 
a  son,  and  lahcysliall  call  his  name  Emmanuel,  which  being 
interpreted,  is,  God  with  us. 

21  Then  Joseph,  being  raised  from  sleep,  did  as  the  angel  of 
the  Lord  had  bidden  liim,  and  took  unto  him  his  wife : 

25  And  know  jiernot  till. ?he had broughtforth  '  her lirst born 
son :  and  he  called  his  name  JESUS. 

31,  &  13.  23, 33.— e  Is».  '.  14.— h  Or,  his  nime  shall  be  ctUeil.— 


i  Kx.  13.  ■;.-!. k. 


to  various  authentic  historic  proofs,  are  collat.-i-a!  .•yiib-nces, 
tliat  they  received  the  Christian  religion,  not  from  Uv  pupfs 
of  Rumf,  but  through  the  means  of  Aalaltc  mi.-^xiunaro-^. 

M.K.ng  the  Jew.s  the  C'tpousal,  thouglilhenytrriage  h;id  not 
been  consummated,  was  considered  as  perfectly  legal  nw\ 
binding  on  both  sides  ;  and  hence,  a  breach  of  this  coiurai' 
wa--  i-(.iisideird  asacase  of  adultery,  and  punished  e.vactly  in 
the'saiii.-  way.  See  Dcut.  xxii.  25,  S-S.  Nor  could  a  contract  of 
tlii.s  kind,  though  tlicrc  was  no  rolmbitation  be  broken,  but 
bv  a  regular  cUrorce,  a3  Mr.  Seldcn,  in  his  Uxor  Ilebraica, 
hits  i)rov.-d  at  large  from  the  Jewish  rabbins. 

She  tras  foiiiiU  trith  child.]  Her  situation  ^^•as  the  innpl 
d;.<ti-cssin!r  and  humiliating  that  can  be  conceived.  Notliiiig 
bMt  the  fullest  consciousness  of  her  own  integrity,  arid  the 
>;irim'<'st  rontidence  in  God,  cimld  have  supported  tier  in 
<!ui-litrvin>'  circumstances,  whore  herrcputution,  her  honour, 
kiid  her  life,  were  at  sUike.  What  conversation  passed  be- 
twc'-n  lier  and  Joseph,  on  this  discovery,  we  are  not  informed  ; 
hut  the  issue  proves,  that  it  was  not  satisfactory  to  'iim  ;  nor 
t-MuKl  lie  resolve  to  consider  her  as  his  wife,  till  God  had  sent 
hi<  au"el  to  bear  the  most  unequivocal  testimony  to  the  vir- 
eiii'-'  innocence.  His  whole  conduct,  on  this  oi-casion,  was 
Exceedingly  benevolent  and  humane.  He  'i"'R')t  =1^  "'""'•: 
Ji.ivi'  taken  the  advantage  of  the  law,  Deut.  xxii.  23,  24,  and 
h.id  her  stoned  to  death. 

1')  'J'o  make  her  a  public  rrample.]  Uaoar\€tyiiaTi(rat,  to  ex- 
n.^',•  her  to  public  infamy;  from  rrapa,  near,  and  deiKfvuai, 
I  shore,  or  e.r/>o.5e.— Though  Joseph  was  a  rishteoua  man, 
i^KUi'i  and  knew  that  tlie  law  required  that  such  persons 
u<  h-  .-iuppiised  his  wife  to  be,  should  be  put  to  deatli ;  yet  .as 
J  •>A/eui/s.'»-v«  is  ever  directed  by  mercy,  he  deteriniiu'd  to 
l.ilt  her  away  or  divorce  her  privateli/,  i.  e.  without  af-sigii- 
iiig  anv  cause,  that  her  life  might  be  saved  :  and  as  the  oi- 
f.u.-e  was  aaainst  himself,  he  had  a  right  to  pass  it  by  it  le 
cho-^e  Some  have  supposed  that  the  term  diKuioi  should  be 
ti-ansl.-ited  mercij'ul,  and  it  certainly  often  has  this  signiUca- 
lion,  but  here  it  is  not  necessary.  ,     .-,      ,„    r  .i    ^i 

'>(!  Thnt  irhich  is  conceived  (or  formed)  tnher.]  So  1  think 
ytvvn'iiv  .should  be  translated  in  this  place:  as  it  appears  that 
the  human  nature  of  Jesus  Christ  was  a  real  cicahuii  in  the 
womb  of  the  virgin,  by  the  power  of  the  Holy  hpirit.  1  he 
amret  r.f  the  Lord  mentioned  here,  wa-s  proluihly  the  angel 
Gabriel,  wlio,  six  montlis  before,  had  been  sent  to  Zaclianas 
and  Klizalieth,  to  announce  the  birth  of  Christ's  forerunner, 
Jo.'<;i  Ihe  napti.it.  See  Luke  i.  36.  ,.  ,     , 

oi  JEST^S'] The same^as  Joshua,  V~in>  i  ehoahua,  Irom  y  l. 
vn.t.Vi    he   saved,  de.lirrred,  put  in  a  state  of  sajc.l;/.  i^(P 
on  Exod.  xiii.  9.  Num.  xiii.  16.  and  in  the  preface  to  Jo'thiin. 
lie  shall  save  hi.i  people  f coin  their  .viH.f,1This  shall  be  Uis 
treat  business  in  the  worUl:  the  great  enaml  on  which  he  is 
come   viz..  to  make  an  atonement  for,  and  to  destroy,  sin  :  de- 
liverance from  all  the  power,  guilt,  and  pnlluliun  of  siii,  is 
tl,.-  privilese  of  nverv  believer  in  Christ  Jesus.   Less  than  ih  s. 
Is  not  spoken  of  in  the  Gospel :  and  less  than  this,  would  be 
unbecominc  the  Go.spel.  The  perfection  of  the  Gos-^.el  system 
i«   not  that  it  makes  allnrraitcei  for  sin,  but  that  it  makes  an 
alouemeiit  for  it  :-not  that  it  tolerates  sin,  but  that  it  rf";''.'"'/;* 
il     In  ver   1,  he  Is  called  Jesus  Christ,  on  which  Ur.  l.iglit- 
f.Ml  nroperly  remarks,  "Th.it  the  name  of  Jesus,  so  oltcii 
added  I.)  Ihe  nameof  Christ  in  the  New  Testament,  is  not  only 
that  ("lirist  might  betherebv  pointed  out  as  the  .SVifioHC.  but 
■tlsii  that  JesMS  luiuhl  be  pointed  out  as  the  true  Christ,  or  Me''- 
jf/nA.  against  the  unbelief  of  the  .lews."  This  observatinu  will 
be  of  great  use  in  numberless  places  of  the  New  Testament. 
Hee  Acts  ii.  36.  viii.  .35.  1  Cor.  vi.  '22.  1  .lolin  ii.  22.  iv.  1-'.  '^'V 
'>o  Bii  the  Prophet.}  Isaiah  is  added  here  bv  several  M». 
VeTsions,  and  Fathers.  The  prophecy  is  taken  from  Isa.  yu.  11. 
"3  Behold  a  virgin  shall  he  trith  cliild.]\Vn  have  already 
seen  from  the  preceding  verse,  that  this  prophecy  is  taken 
from  Isa.  vii.  11,  but  it  may  be  necessary  to  consuler  the  cir- 
cumstances of  the  orii^iual  promise  more  particularly.     At 
the  time  referred  to,  the  kingdom  of  Judah,  under  the  go- 
vernment of  Ahaz,  was  reduced  very  low.  Pelcah    king  of 
Israel,  had  sl.iin  in  Judea  l-2i1,0tX)  persons  in  one  dav  ;  and 
carried  awav  captives  20(l,0ai.  including  women  and  children, 
together  with  much  spoil.     To  add  to  their  distress.  Jiezrn 
king  ofSvria,  being  confederate  with  PeA-a/i,  had  taken  tJlolh, 
'      -a  fortified  city  of  Judah,  and  carried  the  inhrthitants  away 
captive  to  Dam.ascus.  In  this  critical  cou-uncture,  need  we 
wonder  that  Ahaz  was  afraid  that  the  enemies  who  were  now 
united  against  him,  must  prevail,  destroy  Jenis.alcm,  end  the 
VinEdoni  of  Judah,  and  annihilate  the  famriy  of  l>avid-!    1  o 
meet  and  remove  this  fear,  apparently  w.-tl  srmmded   Isaiah 
is  sent  from  the  1-ord  to  Ahaz,  swallowed  up  now  both  by 
«orrow  and  by  unbelief,  in  order  to  assure  lum  that  the  coun- 


sels of  his  enemies  should  not  stand  ;  and  that  they  shwuld  b« 
utterly  di.«comfited.  To  encourage  Ahaz,  he  commands  him 
It.  as^  n  si"-n  or  miracle,  which  should  be  a  pledge  in  hand, 
that  God  should,  in  due  time,  fuUil  the  predictions  of  his  ser- 
vant as  related  in  the  context.  On  Ahaz  humbly  refusing  to 
nsk  any  sign,  it  is  immcdialelv  added.  Therefore  the  Lord  him- 
selfsliall  !.'irc  you,  a  sign  :  liehnld,  a  virgin  shall  conceive 
and  bear  a  .ion  ;  and  shell  call  his  name  Immanuel.  Butter 
and  honey  shallheeal,  itc.  IJuttherfiruieand  human  nn\.\iT« 
of  our  Lord,  as  well  as  the  miraculous  conception,  appear  to 
be  pointed  out  in  the  prophecy  quoted  here  by  the  evangelist: 
—He  shall  be  called  UN-iJOy  Im-meno'-ki-;  literally,  7/icsTROSa 
Gon  wmi  fs:  similar  to  those  words  in  the  New  Testameut 
—  The  uord  which  teas  God—iras  m^de  flesli  and  dtcelt 
among  us,  full  of  graee.  and  truth:  John  i.  \.  14.  And,  Gorf 
teas  manifested'in  the  flesh:  1  Tim.  iii.  16.  So  that  we  are  to 
understand,  God  irithtis,  to  imply,  GoA  incarnated— Uod  in 
human  nature.  Tliis  seems  further  evident  from  the  word* 
of  thcinoplKt,  ver.  15.  Butter  and  honey  shall  he  en/— lie 
shall  be  truly  man,  grow  up,  and  be  nourished  in  a  human, 
natural  iray ;  which  refers  to  his  being  with  rs,  i.  c.  incar- 
nated. To  wliich  the  prophet  adds,  tliat  he  may  know  to  re- 
fuse  the  evil  and  choose  the  good  :  or  rather.  According  to  hi* 
knowledge,  inV""?  ledanlo,  reprolmting  the  evil  and  choosing 
the  good^:-Vh\R  refers  to  him  as  God;  and  is  the  same  idea 
given  by  this  prophet,  chap.  liii.  U.  By  (or  in)  /as  knnrledge, 
(the  knowledge  of  rihristcrucilicd,  inyni  be  daato)  shall  my 
righteous  servant  justify  many ;  for  he  shall  bear  their  of- 
fences Now  this  union  of  the  divine  and  human  nature,  la 
termed  a  sign  or  miracle,  riiKo//i,  i.  e.  something  which  ox- 
ceeds  the  power  of  nature  to  produce.  And  this  miraculou* 
union  was  to  be  brought  about  in  a  m/racw/oKs  if  ny;  Behold, 
a  vmni.N  shall  coucefve :  the  word  is  very  emphatic,  no^V'^  < 
ha-dlmah,  the  virgin  ;  the  only  one  that  ever  was,  or  ever 
shall  be,  a  mother  in  this  way.  But  the /firs,  and  some  called 
Christians,  who  have  espoused  their  desperate  cause,  assert, 
that "  the  word  na'?)J  dhuah  does  not  signily  a  virgin  only ;  for 
it  is  applied,  Prov.  xxx.  19,  to  signify  a  young  marrifd  wo- 
man." I  answer,  that  this  latter  text  is  no  proof  of  llic  con- 
tran-  doctrine  :  t  he  words  nT^VV^i  ■'^^  T^""  ''«'«c  geber-bealmah, 
the  icaii  of  a  man  trith  a  maid,  cannot  be  proved  to  mean 
that  for  which  it  is  produced:  besides,  one  pf  De  Rossi  s 
MSS  reads  i^nSyn  bc-almaiv,i\\<i  way  nf  a  strong,  or  stout, 
man  (-i3J  geber)  ik  his  vofTii ;  and  in  this  reading  the  .S^ynac, 
Septuagini,  Vulgate,  and  Arabic,  agree;  which  are  fol  owed 
by  the  fir.'^l  Version  in  llie  Engli.ih  language,  as  it  stands  in  a 

MS  in  nivown  possrssion-tbrtoctc  of  a  man  fn  tistoai:- 

fnn  'tOlltllf :  so  thatthl.s  place,  the  only  one  that  can  wiihany 
pi^blhililu  oi  succe.i!<  he  produced,  were  the  mterpretalicn 
contended  for  correct,  which  I  am  by  no  means  disposed  to 
admit,  proves  nothing  Besides,  the  consent  of  so  many  ver- 
sions  in  the  opposite  meaning,  deprives  it  of  much  of  its  m- 
tluencc  in  this  question.  .  .    ,.    l-j  i» 

The  word  nnsj?  alnuih^  comes  from  D7P  alam,  to  lie  hid,  be 
concealed;  and 'we  are  told,  th.at  "virgins  were  so  called  be- 
cause they  were  concealed,  or  closely  lie pt  i/;j  in  their  lathers 
houses  tin  the  time  of  tl>eir  marriage.  This  is  not  correct: 
see  the  case  of  Uebecca.  Gen.  xxiv.  43,  and  my  note  there : 
that  of  Kachel,  Gen.  xxix.  6,  9,  and  the  note  there  also:  and 
see  the  ca.se  of  Miriam,  the  si.stcr  of  Moses,  Exod.  ii.  «,  and 
also  the  Ghaldee  paraphrase  on  Lam.  i.  4,  where  the  virgins 
are  repivsented  .'is  going  out  in  the  dance.  And  see  also  the 


Wlinie  nisiory  ui  i\.iiin.  i  iii=  u^...^  t^. ...■—•,  --  *.'7', "',  ^  „  .• 
(HI  wliich  so  much  stress  is  laid,  is  purely  fanciful,  for  we 
liiKl  tliat  yoiim:  unmarried  women  drew  water,  kept  sheep, 
.'lea'md  in'iblicly  in  the  fields,  &c.  &c.,  and  the  same  works 
Uiey  periorm  among  the  Turcomans  to  the  present  day. 
Thte  ivason,  therefore,  docs  not  account  for  the  radical 
iiieanin''  of  the  word :  and  we  must  seek  it  elsewhere  Ano- 
ther well  known  and  often  used  root  in  the  Hebrew  tongue. 
will  cast  light  on  this  subject.  This  is  n^J  galah,whieh  sig- 
nilics  to  reveal,  make  manifest,  or  uncorer,  and  is  often  ap- 
plied to  matrimonial  connexions,  in  different  parts  ot  tlie 
Mosaic  law  :  =■:>'  «'"'",  therefore,  may  be  considered  ^sim- 
plyiii.'  the  concealment  of  the  virgin,  as  such,  till  lawful 
marrhige  had  taken  place.  A  virgin  vvas  n"tcalledno^>  dlmah 
because  she  was  concealed  by  being  kept  at  home  in  her 
fXr's  house,  which  is  nottri^e,  but  >''^ rally ^"^^IphysicaUy 
because,  as  a  woman,  she  had  not  been  ,<«core  erf-she  bud 
not  known  man.  This  fully  applies  to  I'f  blessed  virgin 
see  Luke  i.  34.  '■  How  can  this  be,  seeing,  /  know  '<""«"  ? 
and  this  ex^  throws  much  light  on  the  subject  before  us. 
This  al 'o  is  in  perfect  agreement  with  the  ancient  prophecy 
"The  seed  of  the  woman  shall  bruise  the  head  of  the  ser- 
pent,"  Gen.  lii-  15,  for  tlK  person  wlw  was  lo  destroy  the 


The  birth  of 


CHAPTER  II. 


Jesus  Christ. 


work  of  the  devil  was  to  be  the  progeny  of  the  ?coni(7n  with- 
out any  concurrence  of  the  man.  And  hence  the  text  in  Ge- 
nesis speaks  as  fully  of  the  virgin  stale  of  tlie  person,  from 
whom  Christ,  according  to  the  flesh,  should  come,  as  that  in 
the  prophet,  or  this  in  the  evangelist.  According  lo  the  origi- 
nal promise,  there  was  to  be  a  seed,  a  human  being,  wlio 
should  destroy  sin;  but  this  seed,  or  human  being,  must 
come  from  the  woman  alone:  and  no  ujoman  alone  could 
pioduce  such  a  human  being  witliout  being  a  virgin.  Heiice,^ 
virgin  shall  bear  a  son,  is  the  very  spirit  and  meaning  of  the 
original  text,  independently  of  the  illustralinn  given  by  the 
prophet:  and  the  fact  recorded  by  the  evangelist,  is  tlie  proof 
of  the  whole.  But  how  could  that  be  a  sign  to  Ahaz,  which 
was  to  take  place  so  many  hundreds  of  years  alter  f  I  answer, 
the  meaning  of  the  prophet  is  plain  :  not  only  Reziii  and  Pe- 
kah  should  be  unsuccessful  against  Jerusalem  at  that  time, 
which  was  the  fact;  but  Jerusalem,  Judea,  and  the  house  of 
David,  should  be  both  preserved,  notwithstanding  their  de- 
pressed state,  and  the  multitude  of  their  adversaries,  till  the 
time  should  come,  when  a  virgin  should  bear  a  son.  This  is 
a  most  remarkable  circumstance— the  house  of  David  could 
never  fail,  till  a  virgin  should  conceive  and  bear  a  son— nor 
did  it;  but  when  that  incredible  and  miraculous  fact  did  take 
placi},  the  kingdom  and  house  of  David  became  extinct !  This 
is  an  irrefragable  confutation  of  every  argument  a  Jew  can  offer 
in  vindication  of  his  opposition  to  the  Gospel  of  Christ.  Either 
the  prophecy  in  Isaiah  has  been  fultilled,  or  the  kingdom  and 
hoJise  ofDavid  are  yet  standing.  But  the  kingdom  of  Uavid,  we 
know,  is  destroyed :  and  where  is  the  man,  Jew  or  Gentile, 
that  can  show  us  a  single  de.scendant  of  David,  on  the  face  of  the 
«arth  1  The  prophecy  could  not  fail— the  kingdom  and  house 
of  David  have  failed— the  virgin,  therefore,  must  have 
brought  forth  her  son— and  this  son  is  Jesus,  the  Christ.  Thus 
Moses,  Isaiah,  and  Matthew,  concur  ;  and  facts  the  most  une- 
quivocal, have  confirmed  the  whole  !  Behold  the  wisdom  and 
providence  of  God  ! 

Notwithstanding  what  has  been  said  above,  it  may  be  asked, 
In  wliat  sense  could  this  name  Immanuel  be  applied  to  Jesus 
Clirist,  if  he  be  not  truly  and  properly  GODI  Could  the  Spirit 
of  truth  ever  design  tlta't  Christians  should  receive  him  as  an 
angel  or  a  mere  man,  ;ind  yet  in  the  very  beginning  of  the 
Gospel  history,  apply  a  character  to  him,  v/hich  belongs  only 
to  the  Most  High  God  ;  Surely  no.  In  what  sense,  then,  is 
Clu-ist  GoD  WITH  US'?  Jesus  is  called  Immanuel,  or  God  with 
us,  in  his  incarnation. — God  united  toour  nature — Gud  with 
man — God  in  man. —  Gud  with  us,  by  his  continual  protection. 
God  with  us,  by  the  injl.uences  of  his  Holy  Spirit — in  the 
'loly  sacrament — in  the  preaching  of  his  word — in  private 
prayer.  And  God  with  «.s,  through  every  action  of  our  life,  that 
we  begin,  continue,  and  end,  in  his  name.  He  is  God  with  us, 
to  comfort,  enlighten,  prmect,  and  defend  us  in  every  lime  of 
temptation  and  trial,  in  the  hour  oi death,  in  the  day  oi  judg- 
ment:  and  God  with  us,  and  mus,  and  we  with  and  in  him, 
to  all  eternity, 

25.  Her  first-born  son.'\  Tovxnov  avrt}q  rov  npwToroKOv.yMe- 
rally,  That  son  of  her' s,  the  first-horn' one.    That  Mary  might 


have  had  other  children,  any  person  may  reasonably  and 
piously  believe  ;  thalslie  had  others,  many  think  exceedingly 
probable,  and  that  this  text  is  at  least  an  indirect  proof  of  it. 
However  this  may  be,  iheperpetual  Tirginity  of  Mary  should 
not  be  made  an  article  of  faith.  God  has  not  made  it  one — in- 
deed it  can  hardly  bear  the  light  of  several  texts  in  the 
Gospels. 

lie  knew  her  not.'\  Had  no  matrimonial  intercourse  with  her 
— TILL  she  had  brought  forth  that  so7i  of  tier's,  of  whom  the 
evangelist  had  been  just  speaking,  the  first-borit,  the  eldest  of 
the  family,  to  whom  the  birthright  belonged,  and  who  was 
miraculously  born  before  she  knew  any  man,  being  yet  in  a 
state  of  virginity,  f-ee  on  chap.  xiii.  55.  The  virginity  of  Mary, 
previously  to  the  birth  of  Christ,  is  an  article  of  the  utmost 
consequence  to  the  Christian  system  :  and  therefore  it  is  an 
article  of  faith  :  her  perpetual  virginity  is  of  no  consequence  ; 
and  the  learned  labour  spent  to  prove  it,  has  produced  a 
mere  castle  in  the  air.  The  thing  is  possible  ;  but  it  never  has 
been,  and  never  can  be  proved. 

He  railed  his  name  JESUS.]This  name  was  given  by  the 
command  of  God,  see  ver.  16,  and  was  imposed  on  Christ 
when  eight  days  old;  for  then,  according  to  the  Jewish  law, 
he  was  circumcised  :  thus  he  had  the  name  of  Saviour  given 
when  he  first  began  to  shed  that  blood,  without  which  there 
can  be  no  remission  ofsitis. 

The  goodness  of  God  is  manifested,  not  only  in  his  giving  his 
Son  to  save  a  lost  world :  but  also  in  the  choice  of  the  person.i, 
who  were  his  progenitors  :  among  whom  we  find,  First, 
SAINTS,  to  excite  our  courage:  Abraham,  remarkable  for  his 
faith;  Isaac,  for  his  obedience;  amX  Jacob,  for  his  fervour 
and  constancy. 

t<econdly.  Penitent  sinners,  to  excite  our  confidence  :  such 
as  David,  Manasses,  &c. 

Thirdly,  Sinners,  of  whose  repentance  and  salvation  we 
hear  nothing;  to  put  us  on  our  guard.  Who  can  read  the  ac- 
count  of  idolatrous  Solomon,  who  from  the  whole  evidence 
of  the  sacred  history ,»died  in  his  sins,  without  trembling  I 

Four  WOMEN  are  mentioned  in  this  genealogy  ;  two  of  these 
were  adulteresses,  Tamar  and  Batnsheba ;  and  two  were 
Getitiles,  Rahab  and  Ruth,  and  strangers  to  the  covenant  of 
promise  ;  to  teach  us,  that  Jesus  Christ  came  to  save  sin  ncr.>- : 
and  that,  though  stra7igers  to  his  people,  we  are  not  on  that 
account  excluded  from  a  salvation  which  God  has  designed  tor 
all  men.  He  is  not  the  God  of  the  Jews  only  ;  he  is  also  the 
God  of  tlie  Gentiles. 

The  state  of  the  royal  family  of  David,  the  circumstances  of 
the  holy  virgin  and  her  spouse  Joseph,  the  very  remarkable 
prophecy  of  Isaiah,  the  literal  and  circtfmstantial  fulfilment  of 
it,  the  names  given  to  our  blessed  Lord,  the  genealogical  scp.ill 
of  the  family,  &c.  &c.  are  all  so  many  proofs  of  the  wisdom, 
goodness,  and  providence  of  God.  Every  occurrence  seems,  at 
first  view,  to  be  abandoned  to  fortuitous  influence,  and  yet  the 
result  of  each  shows  that  God  managed  the  whole.  These  cir- 
cumstances are  of  the  greatest  importance ;  nor  can  the  Chris- 
tian reader  reflect  on  them  without  an  increase  of  his  faith 
and  his  piety. 


CHAPTER  II. 

Wise  men  come  from,  the  east  to  worship  Christ,  I,  2.  Berod,  hearing  of  the  hirth  of  our  Lord,  is  greatly  troubled,  3;  and 
makes  inquiry  of  the  chief  priests  and  scribes,  where  the  Christ  should  be  born,  4.  They  inform  him  of  the  prophecy  relutire 
to  Bethlehem,  5,  6,  The  wise  men,  going  to  Bethlehem,  are  desired  by  Herod  to  bring  him  word  tchen  they  have  found  the 
child,  pretending  that  he  irinhed  to  dn  him  homage,  7,  8.  The  wise  men  are  directed  by  a  star  to  the  place  where  the  young 
cldld  lay,  adore  him,  and  offer  him  gifts,  9 — 1 1.  Being  warned  of  God  not  to  return  to  Herod,  they  depart  into  their  own 
country  another  way,  12.  Joseph  and  Mary  ore  dioinely  warned  to  escape  into  Egypt,  because  Herod  sought  to  destroy 
Jesas,'l3, 14.  They  obey,  and  continue  in  Egypt  till  the  death  of  Herod,  1,5.  Herod,  finding  that  the  wise  men  did  not  return, 
is  enraged^  and  orders  all  the  i/onng  children  in  Bethlehem,  under  two  years  of  age,  to  he  massacred,  16 — IS.  Herod  dies, 
and  Joseph  is  divinely  warned  to  return  to  the  land  of  Israel,  19—21.  landing  that  Archelaus  reigned  in  Judea  in  place 
of  his  father  Herod,  he  goes  to  Galilee,  and  takes  up  his  residence  at  Nazareth,  22,  23.  [A.  M.  4001.  B.  C.  4.  An.  Olyuiji. 
CXCIV.  1.] 


I^f  t)W  when  *  .Tesus  was  born  in  Bethlehem  of  Judea,  in  the 
X^   days  of  Ilenjd  the  king,  behold,  there  came  wise  men 
b  from  the  east  to  Jerusalem, 
2  Saying,  "^  Where  is  he  that  is  born  King  of  the  Jews '.'  for  we 

a  [,ukea.4,i;,7.— bfien    in.in  fcSS.fi.  I  Kings  4. /O.-o.  l.ukc  S.  11. 

NOTRS.— Verse  \.BethtehemnfJudea.]Th\s  city  is  inention- 
ed  in  Jiul2..\;vil.7,and  must  l)e  distinguished  from  another  of  the 
same  name  in  the  tribe  of  Zoluilon,  Jo.sli.  xix.  15.  It  Is  likewise 
called  Ephrath,  Gen.  xlviil.  7,  or  Ephratah,  Mic.  v.  2,  and  its 
inhabitants  Ephratliites,  Ru.  i.  2.  1  Sam.  xvii.  12.  It  is  situated 
on  the  declivity  of  a  hill,  about  six  miles  from  Jerusalem.  n''3 
On^y  Beth-lechem,  in  liehrew  s'lsnifies  the  house  of  bread.  And 
the  name  may  be  considered  as  very  properly  applied  to  that 
place  where  Jesus,  the  Messiah,  the  true  broad  that  came  down 
from  heaven,  was  manifested,  l^nr  to  give  life  to  the  world.  Biil 
C3n^Za;ie»ialsosignifies7?es/(,  and  is  applied  tothat  partof  the 
sacrifice  which  was  burnt  upon  tne  altar.  See  Lev.  ill.  1 1 — 16. 
xxi.  6.  The  word  is  also  used  to  sianify  a  carcass,  Zeph.  i.  17. 
The  Arabic  version  has  ^5\3<-V»  Beet  lehem,  and  the  Persic 
f3;>AH  «^Aj*  Beet  allehem:  but  <i^J  lehem.  in  Arabic,  never  sig- 
nifies bread,  but  always  ineans_//esA.  Hence  it  is  more  proper 
to  consider  the  name  as  signifying  the  house  of  Jlesh,  or,  as 
some  might  suppose,  </ie  /uiuseqfthe  incarna'tiun,  i.  e.  the 
place  where  God  icas  manifested  in  thejiesh  for  tlie  salvation 
of  a  lost  world. 

12 


have  seen  ^  his  star  in  the  east,  and  are  come  to  worship  him. 

3  II  When  Herod  the  king  had  heard  these  things,  '  he  was 
troubled,  and  all  Jerusalem  with  him. 

4  And  when  he  had  gathered  all  f  the  chief  priests  and 

d  Num.24.  17.    Isa.  60.  3.— eProv.  31.  1,3— f  2Chron.  36.  14. 

In  the  days  of  Herod  the  king.]  This  was  Herod,  improperly 
denominated  the  great,  the  son  of  Antipater,  an  Idumean  :  he 
reigned  37  years  in  .ludea,  reckoning  from  the  time  he  was 
created  k  Ing  of  that  country  by  the  Romans.  Our  blessed  Lord 
was  born  in  the  last  year  of  his  reign ;  and  at  this  time,  the 
sceptre  had  literally  departed  from  Judah,  a  foreigner  being 
now  upon  the  throne.  As  there  are  several  princes  of  this 
name  mentioned  in  the  New  Testament,  it  may  be  well  to 
give  a  list  of  them  here,  together  with  their  genealogy. 

Herod  the  Great,  married  ten  wives,  by  whom  he  had  several 
children,  Euseb.  I.  1.  c.  9.  p.  27.  The  first  was  Doris,  thought 
to  be  an  Idumean,  whom  he  married  when  but  a  private  indi- 
vidual ;  by  her  he  had  Antipater,  the  eldest  of  oil  his  sons  ; 
whom  he  caused  to  be  executed  five  days  before  bis  own 
death. 

His  second  wife  was  Mariamne,  daughterto  Hircanus,  the 
sole  surviving  person  of  the  Asmonean,  or  Maccabean  race. 
Herod  put  her  to  death.  She  was  the  mother  of  Alexander 
and  Aristobulus,  whom  Herod  had  executed  at  Sebastia, (Jos. 
Antiq.  1.  xvi.  c.  13.— de  Bcllo,  1.  i.  c.  17.)  ou  an  accusation  of 


Herod  inquires  where 


ST.  MATTHEW. 


Christ  nhoufd  be  bom. 


•  scribes  of  the  people  togetlier,  b  he  demanded  of  them  where 
Christ  should  be  born. 

6  And  they  said  unto  him,  In  Betlilehem  of  Judea :  for  tlius 
it  is  written  by  the  prophet, 

6  '  And  thou  Uethleheni,  tn  the  land  of  Juda,  art  not  the  least 

»2Chr.3l.l3.  1  M»c.  S.  «  &  7.  I2.-1.  >l»l.  3.7.-C  MIc.  5.2.   .Vnn  7.  42.  I.u)ie2.4. 


having  entered  into  a  conspiracy  against  him.    Arislol/ulus 
left  three  children,  whom  1  shall  notice  hereafter. 

His  third  wife  was  Mariamrie,  the  daughter  of  *VOTon,  a  per- 
son of  some  note  in  Jeni.Kalem,  whom  Herod  made  high-priest 
in  order  to  obtain  his  daughter.  She  was  the  mother  of  Jlernd 
P/iilippun,  or  Herod  Philip,  and  .Salome.  Herod,  or  Pliilip, 
married  Iferodiax,  mother  to  Salome,  the  famous  dancer,  who 
demanded  the  head  of  .lohn  the  Baptist,  Mark  vi.  22.  Salome 
had  been  placed  in  the  will  of  Henxl  the  Great,  as  second  heir 
after  Antipater;  but  her  name  was  erased,  when  il  was  dis- 
covered that  Mariamne  her  mother,  was  an  accomplice  in  f  lie 
crimes  of  Antipater,  son  of  Herod  the  Great.  Joseph,  de  Bello, 
lib.  i.  c.  18,  19,  20. 

His  fourth  wife  was  MaUhakf,  a  Samaritan,  whose  sons 
were  Archelaus  and  Philip.  The  flrslenjoyed  hah"  his  father's 
kingdom  under  the  nameof  letrarch,  viz.'idumea,  .Judea,  and 
S.imaria:  Joseph.  Anliq.  1.  .xvii.  c.  11.  He  reigned  nine  years; 
but  being  accused  and  arraigned  before  the  emperor  Augus- 
tus, he  was  banished  to  Vienna,  where  he  died:  Jos.  Antiii. 
I.  xvli.  c.  XV.  This  is  the  Archelaus  mentioned  in  verse  22. 

His  brother  P/i//i'p married  Salome,  the  famous  dancer,  the 
daughter  of  Herodi.is ;  he  died  without  children,  and  she  was 
^  afterward  married  to  Aristobulus. 

•  The  lifth  wife  of  Herod  the  Great  was  Cleopatra  of  Jerusa- 
lem, r^he  was  the  mother  of  Herod,  surnamed  Antipas,  who 
married  Herodias,  the  wife  of  his  brother  Philip,  while  he  was 
etill  living.  Being  reproved  for  this  act  by  John  the  Baptist, 
Matt.  xlv.  3.  Mark  vi.  17.  Luke  ill.  19.  and  having  imprisoned 
this  holy  man,  he  caused  him  to  be  beheaded,  agreeably  to  the 
promise  he  had  rashly  made  to  the  daughter  of  his  wife  He- 
rodias,  who  had  pleased  him  with  her  dancing.  He  attempted 
t(r  seize  the  person  of  Jesus  Olirist,  and  to  put  him  to  death. 
It  was  to  this  princp  that  Pilate  s^nt  our  Lord,  I,uk.  xiii.  31,  32. 
He  was  banished  to  Lyons,  and  then  to  Spain,  where  both  he 
and  his  wife  Herodias  died.  Joseph.  Antiu.  1.  xv.  c.  14  — de 
Bello,  1.  ii.  c.  S. 

The  sixth  wife  of  Herod  the  Great  was  Pallas,  by  whom  he 
had  Phasaelus ;  his  history  is  no  ways  connected  with  the 
New  Testament. 

The  seventh  was  named  Phep.dra,  the  mother  of  lioxana, 
who  married  the  son  of  Pheroras. 

The  eighth  was  Elpida^  mother  of  Salome,  who  married 
another  son  of  Pheroras. 

With  the  names  of  twoother  wives  of  Herod  we  are  not  ac- 
quainted; but  they  are  not  connected  with  our  history,  any 
more  than  are  Pallas,  Phmdra,  and  Elpida,  whose  names  I 
merely  notice,  to  avoid  the  accusation  of  inaccuracy. 

AnisTOBDU's,  the  son  of  Herod  the  Great,  by  Mariamne,  a 
descendant  of  the  Asmoneans,  left  two  sons  and  a  daughter,  viz. 
Agrippa,  Herod,  and  Herodias,  so  famous  for  her  incestuous 
maxriiige  with  Antipas,  in  the  lifetime  of  his  brother  Philip. 
ACBIPPA,  otherwise  named  Herod,  who  was  imprisoned  by 
Tiberius  for  something  he  had  inconsiderately  said  against 
nim,  was  released  from  prison  by  Caligula,  who  made  him 
King  of  Judea;  Jos.  Antiq.  1.  xviii.  c.  8.  It  was  this  prince  who 
put  St.  James  to  death,  and  imprisoned  Peter,  as  mentioned 
in  xli.  of  Acts.  He  died  at  Ccsarea,  in  the  way  mentioned  in 
the  Acts,  as  well  as  by  Joseph.  Antiq.  1.  xix.  c.  7.  He  left  a  son 
named  Agrippa,  who  is  mentioned  below. 

Hbrod,  the  second  son  of  Aristobulus,  was  king  of  Chalcis, 
and  after  the  death  of  his  brother,  obtained  permission  of  the 
emperor  to  keep  the  ornaments  belonging  to  the  high-priest, 
and  to  nmuinate  whom  he  pleased  to  that  office:  Jos.  Antiq.  1. 
XX.  c.  1.  He  had  a  son  named  Aristobulus,  to  whom  Nero  gave 
Armenia  the  lesser,  and  who  married  Salome,  the  famous 
dancer,  dauglitcr  to  Herodias. 

Agrippa,  son  of  Herod  Agrippa,  king  of  Judea,  and  grandson 
to  Aristobulus  and  Mariamne ;  he  was  at  tlrst  king  of  Chalcis 
and  aftenvard  tetrarch  of  Galilee,  in  the  room  of  his  uncle 
Philip  :  Jos.  Antiq.  1.  xx.  c.  5.  It  was  before  him,  his  sister  Be- 
renice,  and  Felix,  who  had  married  Drusilla,  Agrippa's  se- 
cond daughter,  that  St  Paul  pleaded  his  cause,  as  mentioned 
Acts  XXV i. 

Herodias,  the  daughter  of  Mariamne  and  Aristobulus,  is  the 
person  of  whom  we  have  already  spoken,  who  married  succes- 
Bively  the  two  brothers  Philip  and  Antipas,  her  uncles,  and 
whooccasioned  the  death  of  John  the  Baptist.  By  her  first  hus- 
band, she  had  Salome,  the  dancer,  who  was  married  to  Philip, 
letrarch  of  the  Trachonltis,  the  son  of  Herod  the  Great.  t>!a- 
lome  having  had  no  children  by  him,  she  was  married  to  Aris- 
.tobulus,  her  cousin-german,  son  of  Herod,  king  of  Chalcis, 
and  brother  to  Agrippa  and  Herodias  :  she  had  by  this  hus- 
band several  children. 

This  is  nearly  all  that  Is  necessary  to  be  known  relative  to 
the  race  of  the  Herods,  in  order  to  distinguish  the  particular 
^rsons  of  this  family  mentioned  in  the  New  Testament.  See 
^asnage,  Calmet,  and  Josephus 


among  the  princes  of  Juda  :  for  out  of  thee  shall  conie  a  Go- 
vernor <i  that  sliall  *  i-ule  my  people  Israel. 

7  Then  f  Herod,  when  he  had  privily  called  the  wise  men  in- 
quired of  them  diligently,  what  time  the  star  appeared.    ' 

8  And  he  sent  them  to  Bethlehem,  and  said,  Go  and  search 

d  Rev.  2.2?.— c  Or.  fcrd.— f  P.ia.  2.  |,ir.     Arts  4.  2r>,  fcc. 


There  came  wise  men  from  the  east]  Or,  Magi  came  from 
*''l'^\^'-'^  (countries.  '^The  Jews  believed  th?t  there  were 
propneta  u»  ih«  yungdom  of  Saba  and  Araiia,  who  were  of 


the  posterity  o^  Abraham  by  Ketvrah  :  and  that  they  taught 
ill  the  name  of  God,  what  tliey  liad  received  in  tradition  from 
the  mouth  of  Abraham." — WniTnr.  That  many  Jews  were 
mixed  with  this  people  there  is  little  doubt ;  anil  that  these 
eastern  Magi,  or  philosophei-s,  astrologers,  or  whatever  else 
they  were,  might  have  been  originally  of  that  class,  there  is 
room  to  believe.  These,  knowing  tlie  promi.se  of  the  Messiah, 
were  now,  probably,  like  other  believing  Jews,  waiting  for 
the  consolation  of  Israel.  The  Persic  translator  renders  the 
Greek  JAayoi  by  i^\^iMS>M  mejou.teeun,  whicli  properly  signi- 
tles  a  worshipper  of  fire ;  and  from  which  we  have  o>ir  word 
magician.  It  is  very  probable  that  the  ancient  Persians,  who 
were  considered  as  trorshippers  of  fire,  only  honoured  it  as 
the  symbolical  representation  of  the  Deity  :  and  seeing  this 
unu.'tual  appearance,  might  consider  it  as  a  sign,  that  the  God 
tlipy  worshipped  was  about  to  manifest  liiui.self  among  men. 
Therefore  they  say.  We  have  seen  his  star—an(\  are  come  to 
worship  him  ;  but  it  is  more  likely,  that  the  (ireeks  made  their 
.Maj»(,  Magi,  which  we  translate  wise  men,  from  the  Persian 
i-^  Mugh,  and  o)0«./0  Mughan,  which  the  Kushuf  ul  Lughut, 
a  very  eminent  Persian  lexicon,  explains  by  <-■*>'>-;  0~f  ntuxii 
pere^t.  a  worshipper  of  fire  ;  which  tlie  Persians  siipjiose  all 
the  inliabltants  of  Ur  in  Chaldea  were,  among  whoin  the  pro- 
pliet  Abraham  was  brought  up.  The  Mohaminedans  apj)ly 
thi.s  title  by  way  of  derision  to  Christian  mnnk.^  in  tlii-ir  as- 
sociate capacity  :  and  by  a  yet  stronger  catachrctis,  they  ;ip- 
ply  it  to  a  tavern,  and  the  people  that  frequent  it.  Also,  to 
ridicule  in  the  most  forcible  manner  the  Christian  priesthoud 
they  call  the  tavern-keeper  O^^^  Ji^  peeri  Miighan,  the 
priest,  or  chief  of  the  idolaters.  It  is  very  probable,  that  the 
persons  mentioned  by  the  evangelist  were  o  sort  of  astrolo- 
gers, probulily  of  Jewish  extraction,  that  they  lived  In  Arabia 
Felix,  and  for  the  reasons  above  given,  came  to  woisliip  their 
new-born  Sovereign.  It  is  worthy  of  remark,  that  the  .\nglo. 
Saxon  translates  the  word  Maj-oi  by  Cunjal  plcejan.  which 
signifies  astrologers,  from  Ciincjol,  o  star,  w  planet,  and 
piCen,  to  know  or  understand. 

2.  We  hate  seen  his  star]  Having  discovered  an  unusual  lu- 
minous appearance  or  meteor  in  the  heaven.s,  supposing  these 
persons  to  have  been  Jews,  and  knowing  tlic  piophecies  rela- 
tive to  the  redemption  of  Israel,  they  probably  considered  Lliis 
to  be  tne  star  mentioned  by  Balaain,  Num.  x'xiv.  17.  See  the 
note  there. 

In  the  east]  Ev  rri  avaroXij,  At  its  rise.  Ai/aroAi;  and  (5yi7/ijj 
are  used  in  the  New  Testament  for  east  and  wist. 

To  worship  him.]  Or,  To  do  him  homage  :  TTpuaKwrjirai  avri't. 
The  word  naouKvvtu),  which  is  compounded  of  roof,  to,  ami 
KViov,  a  dog,  signifies  to  cjoi/rA  anu  _/b!r/j,  like  a  dog  at  his 
master's  feet.  It  means,  to  prostrate  one's  self  to  another,  ac- 
cording to  the  eastern  custom,  which  is  still  in  use.  In  this 
act,  the  person  kneels,  and  puts  his  head  helween  his  knees, 
his  forehead  at  the  same  time  touching  the  ground.  Il  w:is 
used  to  express  both  civil  and  religious  reverence.  In  Hiii- 
dostan,  religious  homage  is  paid  by  prostrating  the  body  at 
full  length,  so  that  the  two  knees,  the  two  hands,  forche.-id, 
nose,  and  cheeks,  all  touch  the  earth  at  the  same  time.  Tliis 
kind  of  homage  Is  paid  also  to  great  men.  Ayeen  .^kbekv, 
vol.  iii.  p.  227. 

As  to  what  is  here  called  a  star,  some  make  it  a  meteor,  others 
a  luminous  appearance  like  an  Aurora  Burealis ;  others  a 
cmnet!  There  is  no  doubt  the  appearance  made  was  very 
striking ;  but  it  seems  to  have  been  a  simple  meteor  provi- 
ded  for  the  occasion.    See  on  ver.  9. 

3.  When  Herod— heard  these  things,  he  was  troubled]  He- 
rod's consternation  was  probably  occasioned  bvtheairreenient 
of  the  account  of  the  Magi,  with  an  opinion  pred'>iiilnant 
throughout  the  east,  and  particularly  in  Judea,  that  some 
great  personage  would  soon  make  his  appearance,  for  the  de 
liverance  of  Israel  from  their  enemies ;  and  would  take  upon 
himself  universal  empire. 

Suetonius  and  Tacitus,  two  Roman  historians,  mention 
this.  Their  words  are  very  remarkable:  Percrebuerat  oriente 
toto,  vetus  et  constans  opinio,  esse  infatis,  ut  eo  tempore  Ju- 
dcbd  profecti  rerum  potirentur.  Id  de  imperatore  Homano, 
ouantum  eventu  postea  predictum  patuit,  Judai  id  se  tra- 
henles,  rebelldrunt.  Scbton.  Vesp.    "An  ancient  and  settled 

Sersuasion  prevailed  throughout  the  east,  that  the  Fates  had 
ecreed  some  to  proceed  from  Judea,  who  should  attain  uni- 
versal empire.  This  persuasion,  which  the  event  proved  to 
respect  the  Roman  emperor,  the  Jews  applied  to  themselves, 
and  therefore  rebelled."  Tlie  words  of  Tacitus  are  nearly  si- 
milar :  Pturibus  persuasio  inerat,  antiguis  sacerdotum  Ute- 
ris contineri,  eo  ipso  tempore  fore,  ut  valesceret  oriens,  pro- 
fectique  Judttd  rerum  potirentur.  Qu<B  ambages  Vespas;- 
anum  ac  THtum prcBdixerant.  ".Many  were  persuaded,  that 
it  was  contained  in  the  ancient  books  of  their  priests,  that  at 
that  very  time  the  east  should  prevail ;  and  that  some  should 
proceed  from  Judea,  and  possess  the  dominion.  It  was  Vespa- 
sian and  Titus  that  these  ambiguous  prophecies  predicted.' 
HiBtor.  V. 

13 


The  irisc  men  find  the  Chrigt. 


CHAPTER  II. 


TIlc  holy  family  Jlcc  into  Egypt. 


rfiligently  for  tlie  young  cliild  ;  and  wlien  ye  l>avc  found  him, 
bring  me  word  asjain,  that  I  may  come  and  worship  liim  also. 

9  H  When  tlicy  had  heard  tlie  king,  they  departed :  and,  lo, 
the  Btar  which  they  saw  in  the  east,  went  before  them,  till  it 
came  and  stood  over  where  the  youn?  child  was. 

10  When  they  saw  tlie  star,  they  rejoiced  with  exceeding 
great  joy. 

U  1  And  when  they  were  come  into  the  honse,  they  saw  the 
young  child  with  Mary  his  mother,  and  fell  down,  and  wor- 
shipped him  :  and  when  they  had  opened  their  tieasiues  "  tliey 
h presented  unto  him  gifts :  gold,  and  frankincense,  and  myrrh. 

12  And  being  warned  of  (Jod  "=  in  a  dream,  that  tliey  should 
not  return  to  Herod,  they  departed  into  their  own  country  an- 
other wav. 

13  And  when  they  were  departed,  behold,  the  angel  of  the 
I/ird  appeareth  to  .Toseph  in  a  dream,  saying.  Arise,  and  take 
the  young  child  and  his  mother,  and  llee  into  Egypt,  and  be 

•.  I  Kir.zi  10.  5.    Ch.  21.  19.  .lob  3.  \1.    Is.  44.  CG.— b  Or,  nflVr.,!.    Psa..  72.  10.  Is.  fO.  G. 


4 
beiuj; 


Thf.  chief  priests]  Not  only  the  high-priest  for  the  time 
4;,  called "c'Nin  in3  rohen  ha-rosh,  2  Kings  x.w.  18,  and  his 
(tfpiity,  called  n:C'D  p3  cohen  mishneh,  with  those  who  had 
fiirmerly  borne  t/te  high-priest's  office;  but  also,  the  chiefs  or 
hciids  of  the  ttcenty-four  sacerdotal  families,  which  David 
Jistributed  into  so  many  coitrses,  1  Ohr.  xxiv.  These  latter 
are  styled  CJnan  •<"\S'  sarey  ha-cohanim,  chief  of  the  priests, 
2  t^hr.  xx.xvi.  14.  Ezra  viii.  24.  and  D"':rDn  vi-s-i  roshey  ha- 
ciihanim,  heads  of  the  priests,  Neh.  xii.  7.  .losephus  calls  them 
bv  the  .same  name  as  the  writei-s  of  the  New  rcstamcut.  In 
his  lifif,  sec.  8,  he  mentions  noXXovi — TOiv  ApxitpzMv,  many 
of  the  chief  priests.  The  word  Is  used  in  the  singular  in  this 
Cist  sense,  for  a  chief  of  the  priests,  Acts  xi.x.  14. 

Scrihrs]  The  word  Fpn/ijiaTftif,  in  the  Septuagint,  is  used 
for  a  political  odiccr,  who.se  business  it  was  to  assist  kings  and 
civil  magistrate.?,  and  to  keep  an  account  in  writing  of  pub- 
lic art.s  and  occurrences,  truch  an  officer  is  called  in  Ilebrcv.- 
"I^in  ■>£3  seper  ka-melech,  h  yfiaftiiajcvi  tov  0aaiXcii)(,  the 
king's  scrihe,  or  secretary.    See  LXX.  2  Kings  xii.  10. 

The  word  is  often  used  by  the  LXX.  for  a  man  of  learning, 
rsp"iially  fur  one  skilled  in  the  Mosaic  law  :  and  in  the  same 
Reuse  it  is  used  l>y  tlio  New  Testament  writers,  rpn/i/iartnf 
\)i  therefore  lo  be  understood  as  always  implying  a  man  of  let- 
ters, or  learning,  ciipable  of  instructing  the  people.  Tlie  de- 
rivation of  the  mime  proves  this  to  be  the  genuine  meaning  of 
the  win-d  ynnjifia,  a  letter,  or  character,  in  writing:  or  ypa^i- 
fjitra,  letters,  learriing,  ervdition,  and  especially  that  gained 
from  hooks.  The  Hebrew  ■M}^'  or  -\ciir  sopher,  from  saphar, 
to  tell,  count,  cipher,  signifies  both  a  book,  volume,  roll,  tic. 
and  a  notary,  recorder,  or  historian ;  and  always  signilies  a 
vian  of  learning. 

The  word  is  used,.\cts  xix.  35,  for  a  civil  magistrate  al  Ephe- 
sus,  probably  such  an  one  as  \Ve  would  term  recorder.  It  ap- 
p.^urs  that  Herod  at  this  time  gathered  the  whole  sanhedrim, 
in  order  to  get  the  fullest  information  on  a  subject,  by  which 
all  his  jealous  fears  had  been  alarmed. 

f).  In  Hethlehem  ofJudea :  for  thus  it  is  written  by  the  pro- 
phet] As  there  have  been  several  confused  notions  among  the 
Jews,  relative  not  only  to  the  Messiah,  and  his  character,  but 
ali«o  to  tlic  time  of  his  birth  ;  it  may  be  necessary  to  add  to 
what  has  already  been  said  on  this  subject,  the  following  ex- 
fraetg  from  the  Talmudists  and  Gemarists,  quoted  by  Light- 
foot.  At  the  close  of  a  long  dissertation  on  the  year  of  o<ir 
Ixirrt's  birth,  (which  he  places  in  the  3.5th  of  the  reign  of  He- 
rod, not  the  last  or  .37th  as  above,)  he  says,  "  It  will  not  be  im- 
proper here  topi-oduce  the  Ge7narists  themselves  openly  con- 
fessing that  the  Messias  had  been  born,  a  good  while  ago  be- 
fore their  times.  For  so  they  write :  After  this  the  children  of 
Israel  shall  he  converted,  and  shcdl  inquire  after  the  Lord 
their  (iod,  and  David  their  king:  Hos.  iii.  5.  Our  Rabliins 
say.  That  is  King  Messias,  If  he  be  among  the  living,  his 
name  is  David,  or  if  dead,  David  is  his  name.  H.  Tanchum 
said,  Thus  I  prove  it :  He  showcth  mercy  to  David  his  Mes- 
niah.  (Ps.  xviii.  ."lO.)  X.  Joshua  ben  Levi  saith,  Jlis  name  is 
TTOJ  tsemnch,  a  Uranch.  (Zech.  iii.  8.)  Jl.  Jnban  bar  Arim 
taith,  His  name  is  Mcnahem.  (That  is,  TrapnKXrjToi,  the  Com- 
forter.) "Attd  that  which  hamiened  to  a  certain  Jew,  as  he 
tro»  ploughing,  agreeth  icilh  this  business.  A  certain  Ara- 
bian travelling,  and  hearing  the  ox  bcllote,  said  to  the  Jew  at 
plough,  OJew,  loose  thy  oxen,  and  loose  thy  ploughs,  for  be- 
hold the  temple  is  laid  waste.  The  ox  bellowed  the  second  time; 
the  Arabian  saith  to  him,  OJew,  Jew.,  yoke  thy  oxen,  and  ft 
thy  ploughs ;  HTWn  H^hu  "fSl  NHi  For,  behold !  King  Messiah 
is  horn.  But,  saith  the  Jew,  What  is  his  name?  Menahem, 
saith  he,  (i.  e.  the  Comforter.)  And  what  is  the  name  of  his 
father  7  I/ezekiah,  saith  the  Arabian.  To  whom  the  Jew,  But 
whence  is  he?  The  other  an.iwered,  F'romthej)alaceofthe 
king  of  Bethlehem  Judah.  Away  he  went,  and  sold  liis  oxen 
and  his  ploughs,  and  became  a  seller  of  infant's  swaddling 
clothes,  going  about  from  town  to  town.  When  he  came  to  that 
city,  (Ik-lhlebcm,)nH  tlie  women  bought  of  him,  but  the  mother 
ofMenahf.m  bought  nothing.  He  heard  the  voire  nfthe  women, 
saying,  Othou  mother  of  Menoliem,  thou  motlier  if  Menfthem, 
carry  thy  son  the  things  that  are  here  .wid..  But  she  rrplied, 
May  the  enemies  of  Israel  be  strangled,  because  on  tlie  day 
that  he  was  born,  the  temple  was  laid  waste.  To  irhom  he  said. 
But  ve  hoped,  that  as  it  was  laid  iraste  at  his  feet,  .to  at  his 
fett  it  uould  b«  built  again.  She  saith,  J  have  iio  money.  To 

14 


thou  there  until  I  bring  thee  word  :  for  Ilcrod  will  seek  the 
young  child  to  destroy  him. 

H  When  he  arose,  he  took  the  young  child  and  Ids  mother 
by  night,  and  departed  into  Egypt  : 

15  And  was  there  until  the  death  of  Herod  :  that  it  might  be 
fulfilled  which  v/as  spoken  of  the  Lord  by  the  prophet,  saying, 
J  Out  of  Egypt  liAve  1  called  my  son. 

16  II  Then  Iferod,  wlieu  he  saw  that  he  was  mocked  of  the 
wise  men,  was  exceeding  wroth,  and  sent  forth,  and  slew  all 
the  children  that  were  in  Bethlehem,  and  in  all  the  coasts 
tliereof,  from  two  years  f)ld  and  under,  according  to  the  time 
which  lie  had  diligently  inquired  of  the  wise  men. 

17  Then  was  fulfilled  that  which  was  spoken  by  'Jeremy 
the  prophet,  saying, 

IS  In  Itama  was  there  a  voice  heard,  lamentation,  and  weep. 
ing,  and  great  mourning,  Rachel  Vvceping /or  her  children, 
and  would  not  be  comforted,  because  they  are  not. 

c  Ch.l.'M.-J  llos.  ll.l.-c  Jrr.ni.ir,. 


whom  he  replied.  But  icliy  s/iould  t/iis  be  prejudicial  to  him  7 
Carry  him  what  you  Inly  here,  and  if  you  have  no  moiiey  to- 
day, after  some  days  I  will  come  bark  and  receive  it.  After 
sorne  days  lie  returned  to  that  city,  and  saith  In  her.  How  does 
the  little  infant?  And  .the  said,  From  the  ti^ne  you  saw  me 
last,  spirits  (tnd  temjyests  came,  and  snatched  him  atcay  out 
of  my  hands."  R.  Bonsaith,  What  need  /lave  we  to  learn  frotn 
an.  Arabian  7  Is  it  not  plainly  xcrilten.  And  Lebanon  sliall 
fall  before  the  powerful  one"!  (Isa.  x.  34.)  And  what  follows 
after!  .\brnnchshFillcomeout  of  the  root  of  ./e.5.9e.  (Isa.  xi.  1.) 

"  The  Babylon  ian  doctors  yield  us  a  confession  not  very  un- 
like the  former.  B.  Charinnli  siiith :  After  four  hundred  years 
are  past  from  the  deMruclion  of  tlie  temple,  if  any  one  shall 
say  to  you,  Take  to  thyself  for  one  penny,  afield  worth  a 
thousand  pence,  dovot'tak'eit.  Andagain,  After  four  thousand 
ticn  hundred  lliirty  and  one  years  from  the  creation  of  the 
icorld,  if  any  shall  say  to  yon.  Take,  for  a  penyiy,  a  field 
worth  a' thousand  pence,  take  it  not.  Tlie  gloss  is.  For  that  is 
the  time  of  redemption ,  and.  you  shall  be  brouirht  to  llie  holy 
mountain,  to  the  inlieritance  ofyourfatliers;  why,  therefore, 
should  yo2i  mis.tpend  your  pemiy? 

"You  may  fetch  the  reason  of  this  calculation,  if  you  have 
leisure,  out  of  the  tract  sanhedrim.  Tlie  tradition  of  the  .trhool 
of  Eli  as,  the  world  is  to  Itist  si.v  thousand  years,  ^-c.  And  a 
little  after,  Flias  snid.  to  Rahh  Judah,  The  world  shall  la.it 
not  less  than  eii;hty-fi.ve  jubilees  .■  and  in  the  last  jubilee  ,thall 
the  S07I  of  Darid  roine.  lie  sailh  to  him.  Whether  in  tlie  begin- 
ningaf'it,  orin  thecndl  Heanstrered  him,  Iknoic  not.  Whe- 
ther is  this  irhole  tin,e  to  he  finished  first,  or  not  ?  He  atiswered 
him,  I  know  not.  But  Rabh  Asher  a.tserts,  that  he  aiisirered 
thus,  Until  then,  expect  him  not,  but  from  thence  expect  him. 
Hear  your  own  countrymen,  O  .Tew,  how  many  centuries  of 
years  are  past  by  and  gone,  from  the  eighty-fifth  jubilee  of 
the  world,  that  is,  the  year  MMMMCCL,  and  yet  the  Messias 
of  your  expectation  is  not  yet  come. 

''Daniel's  weeks  had  so  clearly  defined  the  time  of  the  true 
Messias  his  coming,  that  the  minds  of  the  whole  nation  were 
raised  into  the  expectation  of  him.  Hence  it  was  doubted  of 
the  Baptist,  wh.ether  he  were  not  the  Messias.  Luke  iii.  Iii. 
Hence  it  was,  that  the  .Tews  were  gathered  together  from  all 
countries  unto  Jerusalem,  Acts  ii.  expecting,  and  coining  to 
see,  because,  at  that  time,  the  term  of  revealing  the  Messias, 
that  had  been  prefixed  by  Daniel,  was  come.  Hence  it  was, 
that  there  was  so  great  a  number  of  false  Christs,  Mat.  xxiv.  5, 
&c.  taking  the  occasion  of  their  impostures  hence,  that  now 
tlie  time  of  that  great  expectation  was  at  hand,  and  fulfilled  : 
and  in  one  word.  They  thought  the  kingdom  of  God  should 
presently  appear:  Luke  xix.  11. 

"But  when  those  times  of  expectation  were  past,  nor  did 
such  a  Messias  appear,  as  they  expected,  (for  when  they  saw 
tlie  true  Messias,  they  would  not  see  him,)  they  first  broke  out 
into  various,  and  those  wild,  conjectures  of  the  time  ;  and  at 
length,  all  those  conjectures  coming  to  nothing,  all  ended  in 
this  curse,  (the  just  cause  of  their  eternal  blindness)  i^C  \Tvr\ 
riijn  l^Sp  •'^tt'nn  May  their  soul  be  confounded,  xclio  compute 
the  times."  They  were  fully  aware,  that  tlie  time  foretold  by 
the  prophets  must  be  long  since  fulfilled  ;  and  that  their  obsti- 
nacy must  be  confounded  by  their  own  history,  and  the  chro- 
nology of  their  own  Scriptures ;  and  therefore  they  have  pro- 
nounced an  anathema  on  those  who  shall  attempt  to  examine, 
by  chronological  computations,  the  prophecieg  that  predict 
his  coming.  Who  can  conceive  a  state  of  wilful  blindness  or 
determined  obstinacy  superior  to  tins'! 

6.  And  thou  Bethlehem,  in  the  land  ofJuda]  To  distinguish 
it  from  Bethlehem,  in  the  tribe  of  Zebulon  :  .Tosh.  xix.  15.  See 
on  ver.  1. 

Art  not  the  least]  In  Mic.  v.  2,  it  is  read.  Though  thou  be  little 
— niinij  1''J7X  ttair  lehayoth,  little  to  be.  Houbigant,  struck 
with  the  oddness  of  the  construction  of  the  Hebrew,  by  divi- 
ding the  last  word,  and  making  a  small  change  in  two  of  the 
letters,  makes  the  prophet  agree  with  the  evangelist,  N^j  "^^yx 
JT'^n  l.t&ir  lo  hai/ila,  thou  art  not  the  least.  Several  learned 
men  are  of  opinion,  that  the  cony  from  which  St.  Matthew 
quoted,  had  the  text  in  this  way.  However,  some  MSS.  of  very 
good  note,  among  which  is  the  Codex  Be-.O',  have  fuj  cXaxtorri 
£(,  for  ov(5a/jM5  e\axiiTTri ci.  Art  thou  not  the  least?  This  recon- 
ciles the  prophet  and  evangelist  without  further  trouble.  Sea 
the  authorities  for  this  reading  in  Griesbach  and  Wetatein. 


Tlicy  return,  and 


ST.  MATTHEW. 


srttlr.  at  \a:are(h. 


19  '■  Uut  when  lleioil '  was  di'ail,  brlioM,  ;in  uiigcl  of  the  Lord 
appeareth  in  u  dream  to  Josi'ph  in  Ksiyi-t, 

•M  fiaying.  Arise,  and  take  the  younsf  cliild  and  his  mother, 
«nd  sto  into  the  land  of  Israel :  for  tUcy  are  dead  which  sought 
the  yonnji  child's  life. 

21  And  he  aruse,  ai;d  took  the  young  child  and  his  mother, 
and  came  into  the  land  of  Israel. 

•A.M.4naX    E.C.ci.vS.     An.Olymp.CXClV.S.-nCli.  3.  13.     I.ukcS.CO. 


Amnnfflheiin'nccsofJiKliili.]  In  Mic.  v.  2,  it  is,  t/iet/iousamh 
qfJuda/i.  Tliere  is  lunch  n'iisoii  lo  believe,  that  each  tril)e 
wa.s  divided  into  sinall  jiortioMS  callinl  thousaiul  ■;  as  in  I'aig- 
land  certain  sni:'ll  divisio.us  of  counties  arc  called  hundrtds. 
For  the  proof  of  the  lirst,  the  reader  is  referred  to  .ludg.  vi.  15, 
where.,  instead  of  nnj  vxyiu.Y  is  poor  in  Mananseh:  the  He- 
brew is,  wy  THOUSA.SD  OsSN)  is  Ihe  meanest  in  Manusseli: 
and  to  1  Sam.  x.  !'.•,  Present  yovn-selvcs  before  tlic  Lord  by  your 
TiiiuEs  and  by  your  TnorsA.sus  :  and  to  1  Chr.  .\ii.  20,  Cap- 
tains of  the  TMofsANDS  of  Manasseh.  Now  these  thousands 
being  petty  gorenunents,  Matthew  renders  them  by  the  word 
rtyciiocriv,  because  the  word  princes  or  gorernors  was  more 
intelligible  in  the  fJreek  tonsne,  than  tlwiisnnds,  thongh  in 
this  case,  they  both  signify  the  same.     P'co   Wakefield. 

That  shall  rule  my  pruple  Israel.]  Oorif  notftavci,  WhoshaH 
FKED  ;«y  people  7  'I  hat  is,  a.s  a  shepherd  feeds  his  Hock. 
Among  the  Greeks,  kings  are  called,  by  Hunter,  Xawv  iroi^avrq, 
shepherds  of  the  jteopAe.  This  appellation  probably  originated 
from  the  jmstornl  employment  which  kings  and  patriarchs 
did  not  blush  to  e.vercise  in  the  times  of  primitive  simplicity : 
and  it  might  particularly  refer  to  the  case  of  David,  the  great 
type  of  Christ,  who  was  a  kee])cr  of  his  fatlier'.s  sheep,  before 
he  was  raised  to  the  throne  of  Israel.  As  the  government  of  a 
good  king  was  similar  to  tlie  care  a  good  shepherd  ha.s  of  iiis 
Ilock,  hence  TToi/irji',  signilied  \)o\\\  shepherd  and  Itin^;  and 
iroiiiaivM,  to  feed  and  to  rale,  among  the  ancient  Greeks. 

8.  That  I  mail  rome  and  troi.-<hip  Iiim  also.]  See  v.  2,  and  on 
fJen.-xvii.3,  and  K.\.  iv.  31.  What  e-xoi'iisitc  hypocrisy  was  liere! 
he  only  wished  to  hud  out  the  child  that  he  might  murder  him 
— but  see,  how  that  God  who  searches  the  heart,  prevents  the 
designs  of  wicked  men  from  being  accomplished! 

9.  In  the  east.]  Or,  at  its  rise.    See  ver.  2. 

Stood  over  tchere  the  you  ni^  child  vas.]  Super  cn/p'tt  pueri, 
Over  the  head  of  the"  child,  as  the  Opus  bu'EiiPECTUM,  on 
this  place,  has  it.  See  Griesbach's  Var.  Lect.  So  it  appears  to 
have  been  a  simple  lumiiMus  meteor,  in  a  star-like  lorm,  and 
at  a  very  short  distance  from  the  ground,  otherwise  it  could 
■not  have  ascertained  the  place  where  the  child  lay.  But  the 
!a.st  quoted  reading,  from  the  Opus  Imptrfecttim,  justifies  the 
opinion,  that  the  luminous  appearance  which  hart  hillierto  di- 
Tcctedthem,  nowenrompassedtlie  head  of  the  child  :  and  pro- 
bably this  gave  the  lirst  idea  to  the  ancient  painters,  of  repre- 
senting Christ  in  the  manger,  with  a  glory  surrounding  his 
head. 

11.  They  presented  unto  him  gifts.]  The  people  of  the  east 
never  approach  the  presence  of  kings  and  great  personages, 
without  a  present  in  their  hands.  This  custom  is  often  noticed 
in  the  Old  Testament,  and  still  prevails  in  the  east,  and  in 
Bonie  of  tlie  newly  discovered  South-Sea  Islands. 

Gold,  arid  frankincense,  and  myrrh.]  Some  will  have  these 
Rifts  to  be  emblematic  of  the  Divinity,  regal  office,  and  man- 
hood of  Christ.  "TheyofTered  him  incenseas  their  Gud ;  gold, 
as  their  king ;  and  myrrh,  as  united  to  a  human  body,  subject 
ta  suffering  and  death."  Anrum,  t/ms,  myrrhain,  rcgique, 
DEO,  HOMr.vniUE,  dona  fcrunt.  JuVENCUS.  Rather,  they-olTered 
liim  the  things  which  were  in  most  esteem  among  them- 
selves ;  and  which  were  productions  of  their  own  country. 
The  gold  was  probably  a  very  providential  supply,  as  on  it,  it 
is  likely,  they  subsisted  while  in  Egypt. 

i:t.  Flee  into  Egypt.]  Many  Jews  had  settled  in  Egypt,  not 
only  those  who  hail  tied  thither  in  the  time  of  Jeremiah,  see 
ch.  -xlviii.  but  many  others  who  had  settled  there  also,  on  ac- 
count of  the  temple  which  Onias  IV.  had  built  at  Heliopolis. 
Those  who  could  speak  the  Greek  tongue  enjoyed  many  ad- 
vantages in  that  country :  besides,  they  had  the  Greek  version 
of  the  Septuagint,  which  had  been  translated  nearly  300  years 
before  this  time.  Egypt  was  now  a  Roman  province,  and  the 
rage  of  Heroil  could  not  pursue  the  holy  family  to  this  place. 
There  is  an  apocryphal  work  in  Arabic,  called  the  Gospel  of 
the  infancy,  which  pretends  to  i-elate  all  the  acts  of  Jesus  and 
Mary  while  in  Egypt.  I  have  taken  the  pains  to  read  this 
through,  a'nd  have  foimd  it  to  be  a  piece  of  gross  superstition, 
having  nothing  to  entitle  it  to  a  shadow  of  credibility. 

15.  Out  of  Egypt  have  I  called  my  son.]  This  is  quoted  from 
Hos.  xi.  I,  where  the  deliverance  of  Israel,  and  that  only,  is 
referred  to.  But  as  that  deliverance  was  e.xtraordinary,  it  is 
very  likely  that  it  had  passed  into  a  proverb,  so  that  "Out  of 
Egypt  have  I  called  my  son,"  might  have  been  used  to  express 
•any  signal  deliverance.  I  confess,  I  can  see  no  other  reference 
it  can  have  to  the  case  in  hand,  unless  we  suppose,  which  is 
possible,  that  God  might  have  referred  to  this/!<r».re  bringing 
up  of  his  Son  Jesus  from  Egypt,  under  the  type  of  the  past  de- 
liverance of  Israel  from  the  same  land.  Miclrash  Tehillin,  on 
Ps.  ii.  7,  has  these  remarkable  words :  /  icill  pnhlish  a  decree  : 
this  decree  has  been  published  in  the  Law,  in  the  Prophets, 
and  in  the  Hagiographia.  In  the  Lmr,  Israel  is  my  first-born 
son :  Ex.  iv.  22.  In  the  Prophets,  Behold  my  servant  shall  deal 
prudenlty :  Isa.  lii.  13.  In  the  Hagiographia,  The  Lord  said 


22  But  when  he  heard  that  .\rchelaus  did  reii^n  in  Judca,  in 
the  room  of  his  father  Herod,  he  wa.s  afraid  to  go  Diitlier  ;  not- 
Withstanding,  being  warned  of  God  in  a  dreaiu,  he  ttirned 
aside  *  into  the  parts  of  Galilee : 

23  And  he  came  and  dwelt  inacity  called  kNnzaretli ;  that  it 
might  be  fulfilled  '  which  was  spoken  by  Uie  prophcln,  lie 
shall  be  called  a  Nazarene. 

b  John  1.  t5.-c  JuiIr.  13.  5.     1  .=.in.  1.  It. 


701^0  my  lord:  P.^a.  c.v.  1.  All  these  paisages  the  Jewu  refer  to 
the  IMrssiah.     See  Schuettgen. 

10.  Sl-sic  all  the  children'.]  This  cruelty  of  Herod  i^eems  sltn- 
dcd  to  in  very  decisive  terms  by  jSJar.robius,  who  flourished  to- 
wards  the  conclusion  of  the  fourth  century.  In  his  chapter  y/e 
joris  Augiisti  in  alios,  et  alioi'um  rursus  in  ipsum,  he  sav.<!, 
Cutn  Audisset  inter pueros,  guos  in  Syria  Iierodes,  rei  Ju- 
deorwn,  intra  himaluni  jjissit  interfci,  Jilium  <juor/ur.  ejus 
oreisum,  ait,  Melius  est  Ilcrodis  pokcu.m  es.ie,  i/iinm  fiiii'M. 
"When  he  heard  that  among  those  male  infants  nbont  two 
years  old,  which  Herod,  the  king  of  the  Jew.v.  ordered  to  lie 
slain  in  Syria,  one  of  his  sons  was  also  murdered,  Iv  said: 
'It  is  better  to  be  Herod's  noo  than  his  son.'"  fHtnrn,  lib.  ii. 
c.  4.  The  point  of  this  saying  consi.«ts  in  this :  that  Hrrod,  pro- 
fessing  Judaism,  his  religion  forbade  his  killing  strinr,  kt 
having  any  thing  to  do  with  their  flfsh;  therefore,  his  hug 
would  have  been  safe,  where  his  son  lost  his  life. 

18.  In  Rama  teas  there  a  voice  heard.]  These  words,  i|Uol'-ii 
from  Jer.  .x.v.xi.  15,  were  originally  spoken  concerning  the  c.ip- 
tivity  of  the  ten  tribes;  but  are  here  elegantly  api)!ied  to  tlie 
murderof  the  innocents  at  Bethlehem.  As  if  hehad  iiaid,  Bith- 
Ichem  at  this  time  resembled  Rama;  for  as  lUchel  might  Itc 
said  to  weep  over  her  children,  which  were  slaught-'red,  or 
gone  into  captivity;  so  in  Bethlehem  the  mothers  lamentMl 
bitterly  their  children,  because  they  were  slain.  The  word 
Oprivoi,  lamentation,  is  omitted  by  the  Codd.  I'atir.  Cypr.  one 
of  Selden's  MSS.  the  Syriar,  Arabic,  Persic,  A^thinpic,  all 
the  Itala,  (e.xcept  that  in  theCod.  Bezn»,)  Vulgate,  and  Saxnu, 
several  of  the  ntthers,  and,  above  all,  Jerentiuh,  chap.  iivi. 
15,  from  which  it  is  quoted.  Griesbach  leaves  it  in  tlie  te.tt 
with  a  note  of  doubttulness. 

20.  Tltey  are  dead.]  Both  Herod  and  .\ntipater  his  son :  though 
some  think  that  the  plural  is  here  used  for  ttT>-  singul.Tr.  ami 
that  the  df  ath  of  Ilerod  alone  is  here  intended.  lint  as  Heroil'ij 
son  Antipatcr  was  at  this  time  heir  apparent  to  the  throne, 
and  he  had  cleared  his  way  to  it  by  procuring  the  d-ath  of  bi.tli 
his  elder  brothers;  he  is  probably  alluded  to  here,  a.-  doubt- 
less he  entered  into  his  father's  designs.  Thkv  are  d-'ad — .\n- 
tipater  was  put  to  death  by  his  father's  command,  five  days 
before  this  execrable  tyrant  went  to  hi.s  own  place.  See  Jos. 
Antiq.  xvi.  11.  .xvii.  9. 

22.  When  he  heard  that  Archelans  did  reign .]  Herod,  h.ii  inj; 

Sut  Antipater  his  eldest  son  to  death,  altered  his  will,  and  thim 
isposed  of  nis  dominions:  he  gave  the  letrarchy  of  (Jnliln- 
and  Petrea  to  his  son  Antinas:  the  tetrarchy  of  (•.inloniti.*, 
Trachonitis,  Batanea,  and  Paneadis,  to  his  son  Philip:  and 
left  the  kingdom  of  Judea,  to  liis  eldest  remaining  son,  .\rchi-- 
laus.  This  son  partook  of  the  cruel  and  blood-thirsty  disposi- 
tion of  his  father;  at  one  of  the  passovers,  he  caused  three 
thousand  of  the  people  to  be  put  to  death  in  the  temple  and 
city.  For  his  tyranny  and  cruelty,  Augustus  deprived  him  of 
the  government,  and  bani.shed  him.  Hischaracterconsidered, 
Joseph,  with  great  propriety,  forbore  to  settle  under  his  juris- 
diction. 

He  turned  aside  into  ihe  parts  of  Galilee.]  Here  Antipas  go- 
verned, who  is  allowed  to  have  been  of  a  comparatively  mild 
disposition:  and  being  intent  on  building  two  cities,  yit/m* 
and  Tiberias,  he  endeavoured,  by  a  mild  carriage,  and  pro- 
mises of  considerable  immunities,  to  entice  people  from  other 
provinces  to  come  and  settle  in  them.  He  was,  besides,  in  a 
state  of  enmity  with  his  brother  Archelaus:  ihi.s  was  a  ni'j.«t 
favourable  circumstance  to  the  holy  family;  and  though  (iod 
did  not  permit  them  to  go  to  any  of  the  new  cities,  yet  they 
dwelt  in  peace,  safety,  and  comfort,  at  Nazareth. 

23.  2'hat  it  might  be  fulfilled  which  teas  spoken  by  Ihe  pro- 
phets.] It  is  difficult  to  ascertain  by  what  prophets' this  wa« 
spoken.  The  margin  usually  refers  to  Judg.  xiii.  5,  where  the 
angel,  foretelling  the  birth  of  Samson,  says,  No  razor  shall 
come  upon  his  head ;  for  the  child  shall  be  a  naz.*ritk  (1m> 
nezir)  unto  God  from  the  tcomb.  The  second  passage  n.sually 
referred  to,  is  Is.  xi.  1.  There  shall  come  forth  a  rod  from  the 
stem  of  Jesse,  and  a  branch  O^j  netser)  shall  grotc  hut  of  his 
roots.  That  this  refers  to  Christ,  there  is  no  doubt:  Jer.  chap, 
xxiii.  5,  is  supposed  to  speak  in  the  same  language — I  trill 
raise  tinto  David  a  righteous  branch  ;  but  here,  the  word  la 
T^Dit  tseniaeh,  not  "tttJ  netser;  and  it  is  the  same  in  the  paral- 
lel place.  Zee.  iii.  8.  vi.  12.  therefore,  these  two  prophets  can- 
not be  referred  to:  but  the  passages  in  Judges  and  Isaiah 
may  have  been  in  the  eye  of  the  cvangelistfi,  as  well  as  the 
whole  institution  relative  to  the  Nazarite,  (v»3  nezir)  deli- 
vered at  large,  Num.  vi.  where  see  the  notes.  As  the  Nazarite 
was  the  most  pure  and  perfect  itistitution  under  the  law,  it 
is  possible,  that  God  intended  to  point  out  by  it,  not  only  the 
perfection  of  our  Lord,  but  also  the  purity  of  his  followers. 
.\nd  it  is  likely,  that  before  St.  Matthew  wrote  this  Gosnel, 
those  afterward  called  Christians,  bore  the  appellation  of  Aii- 
za  rites,  or  Nazoreans,  for  so  the  Greek  word,  Nn^wpaiof, 
should  be  written.  Leaving  the  spiritual  reference  out  of  the 

15 


CHAPTER  III. 


John  the  Baptist  begins 

question,  the  Nazarent,  or  Nazorean,  here,  may  mean  simply 
an  inkahitanl  or  person  of  Nazareth ;  as  Galilean  does  a  per- 
son, or  inhabitant  of  Galilee.  The  evangelist  evidently  design- 
ed to  state,  that  neither  the  sojourning  at  Nazareth,  nor  our 
Lorxl  being  called  a  Nazarene,  were  fortuitous  events,  but 
were  wisely  determined  and  provided  for  in  the  providence 
of  God,  and  therefore  foretold  by  inspired  men,  or  fore-repre- 
sented by  significant  mslitutions. 

But  how  shall  we  account  for  the  manner  in  which  St.  Mat- 
thew and  others  apply  this,  and  various  other  circumstances, 
to  the  fulfilinentof  ancient  traditions!  This  question  has  great- 
ly agitate/l  divines  and  critics  for  more  than  a  century.  Su- 
ren/iusius,  Hebrew  professor  at  Amsterdam,  and  editor  of  a 
very  splendid  and  useful  edition  of  the  Mishna,  in  six  vols, 
fol.  published  an  express  treatise  on  this  subject,  in  1713,  full 
of  deep  research  and  sound  criticism.  He  remarks  great  dif- 
ference in  the  mode  of  quoting,  used  in  the  Sacred  Writings ; 
as,  It  hath  been  said— it  is  written— that  it  might  be  fulfilled 
tf/iich  was  spoken  by  the  prophets— the  Scripture  says— see 
what  is  said— the  Scripture  foreseeing— he  saith—is  it  not 
writtenl—the  saying  that  is  written,  &c.  &C.  With  great 
pains  and  industry,  he  has  collected  ten  rules  out  of  the  Tal- 
mud and  the  Rabbins,  to  explain  and  justify  all  the  quotations 
made  from  the  Old  Testament  in  the  Mew.  Rule  I.  Reading 
the  words  not  accordirig  to  the  regular  vowel  points,  but  to 
others  substituted  for  them.  He  thinks  this  is  done  by  Peter, 
Acts  iii.  22,  Zi.  by  Stephen,  Acts  vii.  42,  &c.  and  by  Paul,  1  Cor. 
XV.  54. 2Cor.  viii.  15.  RuleII.  Changing  the  letters,  as  Aonehy 
^l.  Paul,  Rom.  ix.  33. 1  Cor.  ix.  9,  &c.  Heb.  viii.  9,  &c.  Heb.  x.  5. 
Rule  III.  Changing  both  letters  and  vowel  points,  as  he  sup- 
poses is  done  by  rit.  Pa««,  Acts  xiii.  40,41.  2 Cor.  viii.  15.  Rule 
IV.  Adding  some  letters,  and  retrenching  others.  Rule  V. 
Transposing  words  and  letters.  Rule  VI.  Dividing  one  word 
into  two.  Rule  VII.  Adding  other  words,  to  make  the  sense 
more  clear.  Rule  VIII.  Changing  the  original  order  of  the 
words.  Rule  IX.  Changing  the  original  order,  and  adding 
other  words.  Rule  X.  Changing  the  original  order,  and  add- 
ing and  retrenching  words,  which  he  maintains  is  a  method 
often  used  by  St.  Paul. 

I,et  it  be  observed,  that  although  all  these  rules  are  used  by 
the  rabbins,  yet,  as  far  as  they  are  employed  by  the  sacred 
writers  of  the  J\'ew  Testament,  they  never,  in  any  case,  con- 
trydict  what  they  quote  from  the  Old,  which  cannot  be  said  of 
the  rabbins :  they  only  explain  what  they  quote,  or  accommo- 
date the  passage  to  the  facts  then  in  question.  And  who  will 
venture  to  say,  tluit  the  Holy  Spirit  has  not  a  right,  in  anysub- 
spqent  period,  to  explain  and  illustrate  his  own  meaning,  by 
showing  that  it  had  a  greater  extension  in  the  Divine  mind, 
than  could  have  been  then  perceived  by  men 7  And  has  He. 
not  a  right  to  add  to  what  he  has  formerly  said,  if  it  seem  right 
in  his  own  sight  f  Is  not  the  whole  of  the  New  Testament  an 
addition  to  the  Old,  as  the  Apostolic  Epistles  are  to  the  Nar- 
ratire of  our  Lord's  Life  and  Acts,  as  given  by  the  evangelists? 
Gusset,  Wolf,  Rosenmuller,  and  others,  give/owr  rules ;  ac- 
cording to  which,  the  phrase,  that  it  might  be  fulfilled,  maybe 
applied  in  the  New  Testament.  Rule  I.  When  the  thing  pre- 
dicted, is  literally  accomplished.  Rule  II.  When  that  is  done, 
of  which  the  Scripture  has  spoken,  not  in  a  literal  sense,  but 
in  a  spiritual  sense.  Rule  III.  When  a  thing  is  done  neither 
in  a  literal  nor  spiritual  sense,  according  to  the  fact  referred 
to  in  the  Scripture ;  but  is  similar  to  that  fact.  Rule  IV.  When 
that  which  has  been  mentioned  in  the  Old  Testament  as  for- 
merly done,  is  accomplished  in  a  larger  or  more  extensive 
sense  in  the  New  Testament. 

St.  Matthew  seems  to  quote  according  to  all  these  rules ;  and 
it  will  be  useful  to  the  reader,  to  keep  them  constantly  in  view. 
I  may  add  here,  that  the  writers  of  the  New  Testament  seem 
often  to  differ  from  those  of  the  Old,  because  they  appear  uni- 
formly to  quote  from  some  copy  of  the  Septuagint  version  ; 


to  preach  and  to  baptize. 


and  most  of  their  quotations  agree  verbally,  and  often  even 
literally,  with  07te  or  other  of  the  copies  of  that  version  wliicl 
subsist  to  the  present  day.  Want  of  attention  to  the  difference 
of  copies  in  the  Septuagint  version,  has  led  some  divines  and 
critics  into  strange  and  even  ridiculous  mistakes,  as  they  liavo 
taken  that  for  the  Septuagint,  which  existed  in  the  printed 
copy  before  them  j  which  sometimes  happened  not  to  be  the 
most  correct. 

On  the  birthplace  of  our  Lord,  a  pious  and  sensible  man  has 
made  the  following  observations : 

"At  first  sight,  it  seems  of  little  consequence  to  know  the 
place  of  Christ's  nativity ;  for  we  should  consider  him  as  our 
Redeemer,  whatever  the  circumstances  might  be  which  at- 
tended his  mortal  life.  But,  seeing  it  has  pleased  God  to  on- 
nounce,  beforehand,  the  place  where  the  Saviour  of  the  world 
should  be  born,  it  became  necessary  that  it  should  happen  pre- 
cisely in  that  place;  and  that  this  should  be  on6  of  the  charac- 
teristics whereby  Jesus  Christ  should  be  known  to  be  the  true 
Messiah. 

"It  is  also  matter  of  small  importance  to  us,  where  we  may 
live,  provided  we  find  genuine  nappiness.  There  is  no  place 
on  earth,  however  poor  and  despicable,  but  may  have  belter 
and  more  happy  inhabitants  than  many  of  those  are,  who  dwell 
in  the  largest  and  most  celebrated  cities.  Do  we  know  a  single 
place  on  the  whole  globe  where  the  works  of  God  do  not  ap- 
pear under  a  thousand  different  forms,  and  where  a  person 
may  not  feel  that  blessed  satisfaction  which  arises  from  a  holy 
and  Christian  lifel  For  an  individual,  that  place  is  preferable 
to  all  others,  where  he  can  get  and  do  most  good.  For  a  num- 
ber of  people,  that  place  is  best  where  they  can  find  the  great- 
est number  of  wise  and  pious  men.  Every  nation  declines,  in 
proportion  as  virtue  and  religion  lose  their  influence  on  the 
minds  of  the  inhabitants.  The  place  where  a  young  man  first 
beheld  the  dawn,  and  the  beauty  of  renewed  nature,  and  with 
most  lively  sensations  of  joy  and  gratitude  adored  his  God  with 
all  the  veneration  and  love  his  heart  was  capable  of ;  the  place 
where  a  virtuous  couple  first  met,  and  got  acquainted  ;  or 
where  two  friends  gave  each  other  the  noblest  proofs  of  their 
most  tender  affection ;  the  village  where  one  may  have  given 
or  seen,  the  most  remarkable  example  of  goodness,  uprightness, 
and  patience :  such  places,  I  say,  must  be  dear  to  their  hearts. 
"Bethlehem  was,  according  to  this  rule,  notwithstanding  its 
smallness,  a  most  venerable  place ;  seeing,  that  there,  so  many 
pious  people  had  their  abode;  and  that  acts  of  peculiar  piety 
had  often  been  performed  in  it.  First,  the  patriarch  Jacob 
stopped  some  time  in  it,  to  erect  a  monument  to  his  well-be- 
loved Rachel.  It  was  at  Bethlehem  that  honest  Naomi,  and 
her  modest  daughter-in-law  Ruth,  gave  such  proofs  of  their 
faith  and  holiness ;  and  in  it  Boaz,  the  generous  benefactor, 
had  his  abode  and  his  possessions.  At  Bethlehem  the  humble 
Jesse  sojourned,  the  happy  father  of  so  many  sons ;  the  young- 
est of  whom  rose  from  the  pastoral  life  to  the  throne  of  Israel. 
It  was  in  this  country  that  David  formed  the  resolution  of 
building  a  house  for  the  Lord,  and  in  which  he  showed  him- 
self the  true  shepherd  and  father  of  his  subjects,  when,  at  the 
sight  of  the  destroying  angel,  whose  sword  spread  consterna- 
tion and  death  on  all  hands,  ne  made  intercession  for  his  peo- 
ple. It  was  in  Bethlehem  that  Zerubbabel  the  prince  was  bom, 
this  descendant  of  David,  who  was  the  type  of  that  Ruler  and 
Shepherd,  under  whose  empire  IsraeJ  is  one  day  to  assemble, 
in  order  »o  enjoy  uninterrupted  happiness.  Lastly,  in  this  city 
the  Son  of  God  appeared ;  who,  by  nis  birth,  laid  the  founda- 
tion of  that  salvation,  which,  as  Redeemer,  he  was  to  purchase 
by  his  death  for  the  whole  world.  Thus,  in  places  which,  from 
their  fimallness,  are  entitled  to  little  notice,  men  sometimes 
spring,  who  become  the  benefactors  of  the  human  race.  Often, 
an  inconsiderable  village  has  given  birth  to  a  man,  who,  by 
his  wisdom,  uprightness,  and  heroism,  has  been  a  blessing  to 
whole  kingdoms."  Sturm's  Reflections,  translated  by  A.  C.  v.  4. 


CHAPTER  III. 

John  the  Baptist  begins  to  preach,  1.  The  subject  of  his  preaching,  2,  3.  Description  of  his  clothing  and  food,  4.  The  success 
of  his  ministry,  5, 6.  His  exhortation  to  the  Pharisees,  7—9.  He  denounces  the  judgments  of  God  against  ike  impenitent,  10. 
The  design  ofhis  baptism,  and  that  of  Christ,  11, 12.  Hebaptizes  Christ  in  Jordan,  Yi—\5;  who  is  attested  to  be  the  Messiah 
by  the  Holy  Spirit,  and  a  voice  from  heaven,  16,  17.  [A.  M.  4030.    A.  D.  26.     An.  Olymp.  CCL  2.] 

3  For  this  is  he  that  was  spoken  of  by  the  prophet  Esalas,  say- 
ing, *  The  voice  of  one  crying  in  the  wilderness,  '  Prepare  ye 
the  Way  of  the  Lord,  make  his  paths  straight. 


byt 

IN  those  days  came  "  John  the  Baptist,  preaching  >>  in  the 
wilderness  of  Judea, 
2  Andsaying,  Repent  ye:  for 'the  kingdom  of  heaven  is  at  hand. 

ft  Murk  L  4,15.  Luke  3.2,3.  John  1.S9.— b  Josh.  14. 10.— c  Diin.2.  44.  Ch.4.1?.&.  10.7. 


NOTES.— Verse  1.  John  the  Baptist.]  John,  sumamed  the 
Baptist,  because  he  required  those  to  be  baptized,  who  profess- 
ed to  be  contrite  because  of  their  sins,  was  the  son  of  a  priest 
named  Zacharias,  and  his  wife  Elizabeth,  and  was  born  about 
A.  M.  3999,  and  about  six  months  before  our  blessed  Lord.  Of 
his  almost  miraculous  conception  and  birth,  we  ha.ve  a  cir- 
cumstantial account  in  the  Gospel  of  Luke,  ch.  i.  to  which,  and 
the  notes  there,  the  reader  is  requested  to  refer.  For  his  fidelity 
in  reproving  Herod  for  his  incest  with  his  brother  Philip's  wife, 
he  was  cast  into  prison,  no  doubt  at  the  suggestion  of  Herodias, 
the  profligate  woman  in  question.  He  was  at  last  beheaded  at 
her  instigation,  and  his  head  given  as  a  present  to  Salome,  her 
daughter,  who,  by  her  elegant  dancing,  had  highly  gratified 
Herod,  the  paramour  of  her  incestuous  mother.  His  ministry 
was  short :  for  he  appears  to  have  been  put  to  death  in  the 
S27th  or  28tti  year  of  the  Chrietian  era. 
16 


dlsa.40.3.    Mirk  1.3.    Luke  3.  4.    John  I.  23.— e  Luke  1.  76. 


Came — preaching.]  Kripvcabtv,  proclaiming  as  a  herald,  a 
matter  of  great  and  solemn  importance  to  men ;  the  subject 
not  his  own,  nor  of  himself;  but  from  that  God  from  whom 
alone  he  had  received  his  commission.  See  on  the  nature  and 
importance  of  the  herald's  office,  at  the  end  of  this  chapter. 
Kvpvacrciv,  says  Rosenmuller,  de  iis  dieitur,  qui  in  platbis, 
in  cAMPis,  in  aere  aperto,  ut  a  multis  auaiantur,  vocem 
tollunt,  &c.  "The  verb  Kripvaactv  is  applied  to  those,  who,  in 
the  streets,  fields,  and  open  air,  lift  up  their  voice,  that  they 
may  be  heard  by  many,  and  proclaim  what  has  been  commit- 
ted to  them  by  regal  or  public  authority ;  as  the  kerukbs 
among  the  Greeks,  and  the  precones  among  the  Romans." 

The  wilderness  of  Judea.]  That  is,  the  country  parts,  as  dis- 
tinguished from  the  city ;  for  in  this  sense  the  word  wilderness, 
">aiD  midbar,  or  ni'>"^3"iD  midbarioth,  is  used  among  the  rab- 
bins. Jolm's  manner  of  life  gives  no  countenance  to  the  Ere- 


llic  prQ)i}tt>'-y  ronccrning  John 

4  And  *  the  sainrt  Jolin  *>  had  his  raiiuont  ol  eanirl's  hair,  and 
a  leiithern  girdle  abuut  his  loins;  and  liis  uicat  was  'locusts 
and  "*  wild  lioney. 

B  M«ck  I.  6.— b2  Kinss  I.  8.     Zcrh.  13.  4.-e  l.fv.U.'S. 


ST.  MATTHEW. 


tilt  BaplLl—h'u  inanncr  ofVfe. 


5  11  'Then  went  out  to  him  Jerusalem,  and  all  Judea,  and  a.V 
the  region  round  aljout  Jordan, 

6  f  And  were  baptized  of  him  in  Jordan,  confessing  their  sin9 

d  1  Sam.  H.  25,06.— e  Mark  1.5.    Luke  3.  7.— f  Aria  13.  I,  18, 


mile  or  hermit's  life,  so  strongly  recommended  and  applauded 
by  the  Roman  church. 

2.  Repent]  M£rai>i)£ir£.  This  was  the  w«?/pr  of  the  preach- 
ing. The  verb  iicravneio,  is  either  compounded  of  f/trn,  after, 
and  vociv,  to  underflntid,  which  signilies,  that  after  liearing 
such  preaclting,  the  sinner  iR  led  to  understand,  that  the  way 
he  has  walked  in  was  the  way  of  misery,  deatli,  and  hell.  Or 
the  word  may  be  derived  fiom  ;itru,  after,  and  avuia,  madness, 
which  intimates,  tliat  the  whole  life  of  a  sinner  is  no  oilier 
than  a  continued  course  of  imtdneSi  nnA  folly  :  and  if  to  live 
in  a  constant  opposition  to  all  tlie  dictates  of  true  wisdom; 
tn  wage  war  Willi  his'own  best  interests  in  time  and  eternity; 
to  provoke  and  insult  the  Living  fJod ;  and,  by  habitual  sin,  to 
prepare  himself  only  for  a  state  of  misery,  be  evidences  of  in- 
.•taiiitt/,  every  sinner  exhibits  them  plentifully.  It  was  from 
tliis  notion  of  the  word,  that  the  Latins  termed  repentance  re- 
aipisceiilia,  a  growing  tcise  again,  from  re  and  sapere ;  or, 
according  to  TertuUian,  Resipiscentia  quasi  receptio  mentis 
ad  se,  restoring  the  mind  to  itself:  Contra  ISlarcion,  lib.  ii. 
Repentance  then  implies,  that  a  measure  of  divine  ttisdom  is 
comiMunicated  to  the  sinner,  and  that  he  thereby  becomes  jcise 
to  salvation.  Tliat  his  mind,  j)nrposes;  opinions,  and  inclina- 
tions, arc  changed;  and  that,  in  consequence,  there  is  a  total 
change  in  his  conduct.  It  need  scarcely  be  remarked,  that,  in 
this  state,  a  man  feels  deep  anguish  of  soul,  because  he  has 
sinned  .igainst  Ood,  unfitted  himself  for  heaven,  and  exposed 
his  soul  to  hell.  Hence,  a  true  penitent  has  that  sorrow,  wnere- 
by  he  fors.ikes  sin,  not  only  because  it  has  been  ruinous  to  his 
own  soul,  hut  because  it  has  been  otl'ensive  to  God. 

The  kingdom  of  heaven  is  at  hand.]  Referring  to  the  pro- 
phecy of  Daniel,  ch.  vii.  13, 11,  where  the  reign  of  Christ  among 
men  is  expressly  firetold.  This  phrase,  and  the  kingdom  of 
Ood,  mean  the  same  thing,  viz.  the  dispensation  of  infinite 
merey,  and  manifestation  of  eternal  truth,  by  Christ  Je.sus : 
pniduciiig  the  true  knowledge  of  God,  accompanied  with  that 
worship  which  is  pure  and  holy,  wortliy  of  that  God  who  is  its 
itistitntor  and  its  object.  But  why  is  this  called  a  kingdom  ? 
Hecause  it  has  its  laics,  all  the  moral  precepts  of  the  Gospel : 
its  su/ijfcts,  all  who  believe  in  Christ  .tesus  :  and  its  king,  the 
J*<»verergn  of  heaven  and  earth.  N.  B.  Jesus  Christ  never  saved 
a  soul  which  he  did  not  govern;  nor  is  this  Christ  precious 
or  estimable  to  any  man  who  does  not  feel  a  spirit  of  subjec- 
tion to  the  Divine  will. 

But  wliy  is  it  called  the  kingdom  o/" heaven'!  Because  God 
d'>sigui'd  that  his  kingdom  of  grace  here,  should  resemble  the 
kingdiiiii  of  glory  alinve.  And  hence  our  Lord  teaches  us  to 
pray,  Tliy  will  be  done  on  earth,  as  it  is  in  heaven.  The  king- 
dom (f  heaven  is  not  meat  and  drink,  says  St.  Paul,  Rom.  xiv. 
17.  does  not  ccmsist  in  the  gratilication  of  sensual  passions,  or 
■R'orldlv  ambition  :  hut  is  rig)i1eousness,  peace,  and  joy,  in  the 
Ifoly  Ohost.  Now  what  can  there  be  more  than  this  in  glory  1 
Righteousness,  without  mixture  of  sin  ;  peace,  without  strife, 
Ol-  contention  ;  joy  in  the  Holy  Ghost,  spiritual  joy,  without 
mixture  of  miseri/ .'  And  all  this,  it  is  possible,  by  the  grace  of 
Ihe  I.ord  Jesus  t^liri.st,  to  enjoy  here  below.  How  then  does 
heaven  itself  differ  from  ttiis  state ■?  Answer.  It  makes  the 
riuliteousness  eternal,  the  peace  eternal,  and  the  joy  eternal. 
This  is  the  heaven  of  heavens  !  The  phrase,  kingdom  of  hea- 
ven, DTiiy  n'>3'?0  maktith  shamayim,  is  frequently  used  by  the 
rabbinical  writers,  and  always  means,  the  purity  of  the  Divine 
worship,  and  the  blessedness  which  a  righteous  man  feels 
when  employed  in  it. 

It  is  further  added.  This  kingdom  is  ai  hand.  The  dispen- 
sation of  the  glorious  Gospel  was  now  about  to  be  fully  opened, 
nnd  the  Jews  were  to  have  the  first  otTers  of  salvation.  This 
kingdom  is  also  at  hand  to  us,  and  wherever  Christ  crucified 
is  preached,  there  is  salvation  to  be  found.  JK~*US  is  pro- 
claimed to  thee,  O  man  !  as  infinitely  able  and  willing  to  save. 
Believe  in  his  name — cast  thy  soul  upon  his  atonement,  and 
enter  into  rest ! 

3.  77(1°  voice  of  one  crying  in  the  trildemess.']  Or,  A  voice  of 
a  crier  in  the  wilderness.  This  is  quoted  from  Isa.  xl.  3.  which 
clearly  proves,  that  John  the  Baptist  was  the  person  of  whom 
the  prophet  spoke. 

The  idea  is  taken  from  the  practice  of  eastern  monarchs, 
who,  Avhenever  they  entered  upon  an  expedition,  or  took  a 
journey  through  a  desert  country,  sent  Aar/^irtf-cra  before  them, 
to  prepare  all  things  for  their  passage  ;  and  pioneers  to  open 
the  pa-tses,  to  level  the  ways,  and  to  remove  all  impediments. 
Theollicers  appointed  to  superintend  such  preparations,  were 
called  by  the  Latins,  stratores. 

DiodorusKt  account  of  the  march  of  Se/niramis  into  Media 
and  Persia  will  give  ns  a  clear  notion  of  the  preparation  of 
the  way  for  a  royal  expedilion.  "  In  her  march  to  Ecbatane, 
she  came  to  the  Zarcean  mountain,  which  extendina  many 
furlongs,  and  being  full  o{  craggy  precipices  and  deep  hollows, 
could  not  be  passed  without  making  a  great  compass  about. 
Being,  therefore,  desirous  of  leaving  an  everlasting  memorial 
of  hei-self,  as  well  as  shortening  the  way,  she  ordered  the  pre- 
cipices to  he  digged  down,  and  Ihe  hnlloips  to  he  tilled  up  :  and, 
at  a  great  expense,  she  made  a  shorter  and  more  expeditious 
roiid,  which,  to  this  day.  Is  called  fro.n  her,  The  Road  nf  Scmi- 


ramis.  Afterward  she  went  jrito  Persia,  and  all  the  other 
countries  of  Asia,  subject  to  her  dominion ;  and  wherever  slie 
went,  she  ordered  the  mountains  and  precipices  to  be  levelled, 
raised  causeways  in  the  plain  country,  and,  at  a  great  expense, 
made  the  ways  passable."  Diod.  Sic.  lib.  ii.  and  Bp.  Loiclh. 

The  Jewish  church  was  that  desert  country,  to  which  John 
was  sent,  to  announce  the  coming  of  the  Messiah.  It  was  des- 
titute at  that  time  of  all  religious  cultivation,  and  of  the  spirit 
and  practice  of  piety ;  and  .John  was  sent  to  prepare  the  way 
of  the  Lord,  by  preaching  the  doctrine  of  repentance.  The 
desert  is  therefore  to  be  considered  as  afTording  a  proper  em- 
blem of  the  rude  state  of  the  Jewish  cliurch,  wliich  was  tha 
true  jcilderness  meant  by  the  prophet,  and  in  which  John  was 
to  prepare  the  way  of  the  promised  Messiah.  The  awful  im- 
portance of  the  matter,  and  the  vehemence  of  the  manner  of 
the  Ba])tist's  preaching,  probably  acquired  him  the  character 
of  the  crier,  \ioo)v. 

For  the  meaning  of  the  word  John,  see  the  note  on  Mark  i.  4* 

4.  His  raiment  of  camel's  hair.'\  A  sort  of  coarse  or  rough 
covering,  which,  it  appears,  was  common  to  the  prophets, 
Zech.  xiii.  4.  In  such  a  garment  we  find  Elijah  clothed,  2  Kgs. 
i.  8.  And  as  John  had  been  designed  under  the  name  of  this 
prophet,  Mai.  iv.  5.  whose  spirit  and  qualifications  he  was  to 
possess,  Luke  i.  17.  he  took  the  same  habit,  and  lived  in  tho 
same  stale  of  self-denial. 

His  meat  was  locusts.]  AKpiSe;.  Avpif  may  either  signify  the 
insect  called  the  locust,  which  makes  still  a  part  of  the  food 
in  the  land  of  Judca;  or  the  top  of  a  pl.ant.  M.iny  eminent  com- 
mentatorsare  of  the  latter  opinion;  but  the  firet  is  the  most 
likely.     The  Saxon  translator  has  ja'jivCapan,  grasshoppers. 

Wild  honey]  Such  as  he  got  in  the  rocks  and  hollows  of 
trees,  and  which  abounded  in  Judea;  see  1  Sain.  xiv. 2G.  It  is 
most  likely  that  the  dried  locusts,  which  are  an  article  of  food 
in  Asiatic  countries  to  the  present  day,  were  fried  in  the  ho- 
ney, or  compounded  in  some  manner  with  it.  The  Gospel  ac- 
cording to  tlie  Hebrews,  as  quoted  by  Epiphanius,  seems  to 
have  taken  a  simil.ir  view  of  the  subject,  as  it  adds  liere  to 
the  le.xt,  Ol)  ij  yevaii  r\v  tov  fiavva,  wj  cyKoi;  cv  eXato).  And  its 
taste  teas  like  manna,  as  a  siceet  cake  baked  in  oil. 

6.  In  Jordan.]  Many  of  the  best  MSS.  and  versions,  with 
Mark  i.  5.  add  -nuTauoj,  the  river  Jordan  ;  but  Ihe  definitive  ar- 
ticle, with  which  the  word  is  generally  accompanied,  both  iit 
the  Ilebrcw  and  the  Greek,  is  sufficient;  and  our  article  the, 
which  should  ever  be  used  in  the  translation,  expresses  tho 
force  of  the  other. 

6.  Were  baptized.]  In  what  form  baptism  was  originally  ad- 
ministered, has  been  deemed  a  subject  worthy  of  serious  dis- 
pute. Were  the  people  dipped  or  sprinkled!  for  it  is  certain 
[iairroi  and  PaTTTt^oy  mean  both.  They  were  all  dipped,  say 
some.  Can  any  man  suppose,  that  it  was  possible  for  Jolin  to 
dip  all  tlie  inhabitants  of  Jerusalem  and  Judea,  and  of  all  the 
country  round  about  the  Jordan  1  Were  both  men  and  women 
dipped,  for  certainly  both  came  to  his  baptism'?  This  could 
never  have  comported  either  with  safety  or  with  decency. 
Were  they  dipped  in  their  clothes'!  This  would  have  endan- 
gered their  lives,  if  they  had  not  with  them  c/mw^-e  of  raiment : 
and  as  such  a  baptism  as  .John's (however  administered)  was, 
in  several  respects,  a  nexo  thing  in  Judea,  it  is  not  at  all  likely 
that  the  people  would  come  thus  provided.  But  supix>se  theoe 
were  dipped,  which  I  think  it  would  be  impossible  to  prove, 
does  it  follow,  that  in  all  regions  of  the  world,  men  and  women 
must  be  dipped,  in  order  to  be  evangelically  baptized  ?  In  thij 
eastern  countries,  bathings  were  frequent,  because  of  the  heat 
of  the  climate,  it  being  there  so  necessary  to  cleanliness  ami 
health;  but  could  our  climate,  or  a  more  iiortherly  one,  admit 
of  this  with  safety,  for  at  least  three  fourths  of  the  year?  We 
may  rest  assured  that  it  could  not.  And  may  we  not  presume, 
that  if  John  had  opened  his  commission  in  the  north  of  Great 
Britain,  for  many  months  of  the  year,  he  would  have  dipped 
neither  man  nor  woman,  unless  lie  could  have  procured  a  te- 
pid bath 7  Those  wlio  are  dipped  or  immersed  in  water  in  the 
name  of  the  Holy  Trinity,  I  believe  to  be  evangelically  bap- 
tized. Those  who  are  washed  or  sprinkled  with  water,  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  I 
believe  to  be  equally  so :  and  the  repetition  of  such  ii  baptism 
I  believe  to  be  profane.  Othei-s  have  a  right  to  believe  tin; 
contrary,  if  they  see  good.  After  all,  it  is  tlie  t/ting  signified, 
and  not  the  mode,  which  is  the  essential  part  of  the  sacrament. 
See  tho  note  on  Mark  x.  16. 

Confessing  their  sins.]  E^onoXoyovntvot,  earnestly  acknow- 
ledging that  their  sins  icere  their  own.  And  thus  taking  the 
whole  blame  upon  themselves,  and  laying  nothing  to  tho 
charge  of  God  or  man.  This  is  essential  to  true  repentance  i 
and  till  a  man  take  the  lehole  blame  on  himself  he  cannot  fer.t 
the  absolute  need  he  has  of  casting  his  soul  on  tlie  mercy  of 
Gotl,  that  he  may  be  saved. 

7.  Pharisees.]  .\  vei-y  inimeroug  sect  among  the  Jews,  who, 
in  their  origin,  were,  vei-y  probably,  a  pure  and  holy  people. 
It  is  likely  that  thev  got  the  name  of  Pharisees,  i.  e.  Separa- 
tists, (from  tp-i£  pliarush,  to  separate.)  from  their  scp.ir^. ling 
theuiselvcB  from  the  pollution  of  the  Jewish  iiraioqal  wor.ship, 
dtul  hence,  llv:  w-id  in  Ihe  .\ng!o.Fa.\on  VL»-sion  it  pi'.ibC'VW 

17 


Johnpreachet CHAPTER  lit. 

1 1  But  when  he  saw  many  of  the  Pharisees  and  Sadtlucees 
come  to  his  baptism,  he  said  unto  them,  *  0  generation  of  vi- 
pers, Who  hath  warned  you  to  flee  from  bthe  wrath  to  come  1 

8  Bring  forth  therefore  fruits  '  meet  for  repentance : 

9  And  think  not  to  say  within  yourselves,  ^  We  have  Abra- 
ham to  our  father :  for  I  say  unto  you,  that  God  is  able  of  these 
■tones  to  raise  up  children  unto  Abraham. 

K  Ch.  12.  34.  fc  23.  a3.  Luke  3.  7,  8,  9.— b  Rom.  5  9.  1  The3«.  1.  10 — c  Or,  Rii- 
•w.r»bl«  10  aircndinent  of  life.— d  John  8.  33,  39.    Acts  13.  3u.     Rom.  4.  1,  11,  10. 


to  the  people. 


haljan,  holt/  persons  who  stand  apart,  or  by  tliemselves :  but, 
in  process  of  time,  like  all  religious  sects  and  parties,  they 
degenerated;  they  lost  the  spirit  of  their  institution,  they 
ceased  to  recur  to  first  principles,  and  had  only  the  forrn  o{ 
godliness,  when  Jesus  Christ  preached  in  Judea ;  for  he  bore 
witness  that  they  did  make  the  outside  of  the  cup  and  platter 
clean— they  observed  the  rules  of  their  institution,  but  the 
spirit  was  gone. 

Sadducees.]  A  sect  who  denied  the  existence  of  angels  and 
spirits,  consequently  all  divine  influence  and  iyispiration,  and 
also  the  resurrection  of  the  dead.  The  Sadducees  of  that  time 
were  the  Materialists  and  Deists  of  the  Jewish  nation.  When 
the  sect  of  the  Pharisees  arose  cannot  be  distinctly  ascertained  ; 
but  it  is  supposed  to  have  been  some  time  after  the  Babylonish 
captivity.  The  sect  of  the  Sadducees  were  the  followers  of  one 
Sadok,  a  disciple  of  Anligonus  Socheeus,  who  flourished  about 
three  centuries  before  Christ.  There  was  a  third  sect  among 
the  Jews,  called  the  Essenes  or  Essenians,  of  whom  I  shall 
liave  occasion  to  speak  on  chap.  xix.  12. 

Come  to  his  baptism.]  The  Ethiopic  version  adds  the  word 
privately  here,  the  translator  probably  having  read  Xadpa  in 
nis  copy,  which  gives  a  very  remarkable  turn  to  the  passage. 
The  multitudes  who  had  no  worldly  interest  to  support,  no 
character  to  maintain  by  living  in  their  usual  way,  came  pub- 
licit/,  and  openly  acknowledged  that  they  were  sinners  ;  and 
stood  in  need  of  mercy.  The  others,  who  endeavoured  to  se- 
cure their  worldly  interests  by  making  a  fair  show  in  the  flesh, 
are  supposed  to  have  come  privately,  that  they  might  not  be 
cxposea  to  reproach;  and  that  they  might  not  lose  their  repu- 
tation for  teisdom  and  sanctity,  which  their  consciences,  un- 
der the  preaching  of  the  Baptist,  told  them,  they  had  no  right 
to.    See  below. 

O  generation  of  vipers.]  VcvvrjijiaTa  cxi^t"^"-  A  terribly  ex- 
pressive speech.  A  serpentine  brood  from  a  serpentine  stock. 
As  their  fathers  were,  so  were  they,  children  of  the  wicked  one. 
This  is  God's  estimate  of  a  sinner,  whether  he  ibade  in  wealth, 
or  soar  in  fame.  The  Jews  were  the  seed  of  the  serpent,  who 
should  bruise  the  heel  of  the  woman's  seed,  and  whose  head 
should  be  bruised  by  him. 

Who  hath  warned  you.]  Or,  privately  shown  you.  Tif  mi- 
Stt\ev — from  v/ro,  under,  and  iti^Kvvvai,  to  show.  Does  not  this 
seem  to  allude  to  the  reading  of  the  Ethiopic,  noticed  above'? 
They  came  privately :  and  John  may  be  supposed  to  address 
them  thus:  "Did  any  person  give  you  a  private  warning 7 
No,  you  received  your  convictions  under  tlie  public  ministry 
of  the  word.  The  multitudes  of  the  poor  and  wretched,  who 
have  been  convinced  of  sin,  have  publicly  acknowledged  their 
crimes,  and  sought  mercy — God  will  unmask  you^you  have 
deceived  the  people — you  have  deceived  yourselves — you  must 
appear  just  what  you  are ;  and,  if  you  expect  mercy  from 
Gad.,  act  like  the  penitent  multitude,  and  bring  forth  fruit 
worthy  of  repentance.  Do  not  begin  to  trifle  with  your  convic- 
tions, by  thinking,  that  because  you  are  descendants  of  Abra- 
liam,  therefore  you  are  entitled  to  God's  favour ;  God  can,  out 
of  these  stones,  (pointing  probably  to  those  scattered  about  in 
the  desert,  which  he  appears  to  have  considered  as  an  emblem 
of  the  Gentiles,)  raise  up  a  faithful  seed,  who,  though  not  na- 
tural descendants  of  your  excellent  patriarch,  yet  shall  be  his 
■ftrorthy  children,  as  being  partakers  of  his  faith,  and  friends 
of  his  God."  It  should  be  added  that  the  Greek  word  also  sig- 
nifles  plain  or  ample  information.    See  on  Luke  vi.  47. 

The  wrath  to  come  7]  The  desolation  which  was  about  to  fall 
on  the  Jewish  nation  for  their  wickedness,  and  threatened  in 
the  last  words  of  their  own  Scriptures.  See  Mai.  iv.  6.  Lest  I 
come  and  smite  the  earth  (V^Nn  nK  et  ha-arels,  this  very  land) 
with  a  curse.  This  wrath  or  curse  was  coming :  they  did  not 
prevent  it  by  turning  to  God,  and  receiving  the  Messiah,  and 
therefore  the  wrath  of  God  came  upon  them  to  the  uttermost. 
Let  him  that  readeth  understand. 

10.  And  now  also  the  axe  is  laid.]  Or,  Even  note  the  axe  lieth. 
As  if  he  had  said.  There  is  not  a  moment  to  spare— God  is 
about  to  cut  off"  every  impenitent  soul^you  must  therefore 
either  turn  toGodimmediatehj,  or  be  utterly  and  linally  ruined. 
It  was  customary  with  the  prophets  to  represent  the  kingdoms, 
nations,  and  individuals,  whose  ruin  they  predicted,  under 
the  notion  oi  forests  and  frees,  doomed  to  be  cut  down.  See 
Jcr.  xlvl.  22, 23.  Ezek.  xxxi.  3, 11, 12.  The  Baptist  follows  the 
same  metaphor :  the  Jewish  nation  is  the  tree,  and  the  Ro- 
mans, the  axe,  which,  by  tlie  just  judgment  of  God,  was 
speedily  to  cut  it  down.  It  has  been  well  observed,  that  there 
is  an  allusion  here  to  a  woodman,  who,  having  marked  a  tree 
for  excision,  lays  his  axe  at  its  root,  and  strips  ofl'  his  outer 
garment,  that  he  may  wield  his  blows  more  powerfully ;  and 
that  his  work  may  be  quickly  performed.  For  about  sixty 
years  before  the  coming  of  Christ,  this  axe  had  been  lying  at 
the  root  of  the  Jewish  tree  ;  .ludca  having  been  made  a  pro- 
vince to  the  Roman  empire,  from  the  time  that  Poinpey  took 
fh«  city  of  Jerusalem,  during  tho  contentions  of  the  two  hro- 
18 


10  And  n(jw  also  the  axe  is  laid  unto  the  root  of  the  trees: 
•  therefore  every  tree  which  bringeth  not  forth  good  fruit,  is 
hewn  doWn,  and  cast  into  the  lire. 

11  fl  indeed  baptize  you  with  water  unto  repentance:  but 
he  that  Cometh  after  me  is  mightier  than  I,  whose  shoes  I  am 
not  worthy  to  bear :  ^  he  shall  baptize  you  with  the  Holy  Ghost, 
and  with  fire: 


thers  Hyrcanus  and  Aristohulus,  which  was  about  sixty-three 
years  before  the  coming  of  Christ.  See  Joseph.  Antiq.  1.  xiv. 
c.  1 — 5.  But  as  the  country  might  be  still  considered  as  in  the 
hands  of  the  Jews,  though  sul)ject  to  the  Romans,  and  God 
had  waited  on  them  now,  nearly  ninety  years  from  the  above 
time,  expecting  them  to  bring  forth  fruit,  and  none  was  yet 
produced;  but  he  kept  the  Romans,  cis  an  axe  lying  at  the 
root  of  this  tree,  who  were  ready  to  cut  it  down  the  moment 
God  gave  them  the  commission. 

11.  But  he  that  Cometh  after  me.]  Or,  Is  coming  after  me 
who  is  now  on  his  way,  and  will  shortly  make  his  appear- 
ance. Jesus  Christ  began  his  ministry  when  he  was  thirty 
years  of  age,  Luke  iii.  23.  which  was  the  age  appointed  by  the 
Law,  Numb.  iv.  3.  John  the  Baptist  was  born  about  six  months 
before  Christ,  and  as  he  began  his  public  ministry  when 
thirty  years  of  age,  then  this  coming  after  refers  to  six  months 
after  the  commencement  of  John's  public  preaching,  at  whicli 
time  Christ  entered  upon  his. 

Whose  shoes  lam  not  zeorthy  to  bear.]  This  saying  is  expres- 
sive of  the  most  profound  humility  jind  reverence.  To  put  on, 
take  off,  and  carry  ike  shoes  of  their  masters,  was  not  only 
among  the  Jews,  but  also  among  the  Greeks  and  Rmnans,  the 
work  of  the  vilest  slaves.  This  is  amply  proved  by  Kypke, 
from  Arrian,  Plutarch,  and  the  Babylonian  Talmud. 

With  the  Holy  Ghost,  and  tcith  fire.]  That  the  infl\iences  of 
the  Spirit  of  God,  are  here  designed,  needs  but  little  proof. 
Christ's  religion  was  to  be  a  spiritual  religion,  and  was  to  have 
its  seat  in  the  heart.  Outward  precepts,  however  well  Diey 
miglit  describe,  could  not  produce  inward  spirituality.  I'his 
was  the  pi-ovince  of  the  Spirit  of  God,  and  of  it  alone  ;  there, 
fore  he  is  represented  here  under  the  similitude  of  fire,  be- 
cause he  was  to  illuminate  and  invigorate  tlie  soul,  penetrate 
every  part,  and  assimilate  the  whole  to  the  image  of  the  God 
of  glory.     See  on  John  iii.  5. 

With^re  : — Kai  irupi.  This  is  wanting  in  E.  S.  (two  MSS. 
one  of  the  nintli,  the  other  of  the  tenth  century,)  eiglit  others, 
and  many  evangelistaria,  and  in  some  versions  and  printed 
editions ;  but  it  is  found  in  the  parallel  place,  Luke  iii.  16,  ant) 
in  the  most  authentic  MSS.  and  versions.  It  was  probably  the 
different  interpretations  given  of  it  by  the  Fathers,  that  caused 
some  transcribers  to  leave  it  out  of  their  copies. 

The  baptis?n  of  fire  has  been  dilTerently  understood  among 
the  primitive  Fathers.  Some  say,  it  means  the  tribulations, 
crosses,  and  afflictions,  which  believers  in  Christ  are  called  to 
pass  through.  Hence  the  author  of  the  Opus  Imperfeclum, 
on  Matthew,  says,  tliat  there  are  three  sorts  of  baptism,  1. 
That  of  water  ;  2.  That  of  the  Holy  Ghost ;  and,  3.  That  of 
tribulations  and  afflictions,  represented  under  tlie  notion  of 
fire.  He  observes  furtlier,  that  our  blessed  Lord  went  through 
these  three  baptisms ;  1.  That  of  icater,  he  received  from  tlir 
hands  of  John.  2.  That  of  the  Holy  Spirit,  he  received  from 
the  Father.  And,  3.  That  of  fire  he  had  in  his  contest  with 
Satan  in  the  desert.  St.  Chrysoslom  says,  it  means  the  super- 
abundant graces  ni  the  Spirit.  Basil  and  Theophilus  explain 
it  of  the^re  of  hell.  Cyril,  Jerome,  and  others,  understand  by 
it  the  descent  of  the  Holy  Spirit,  on  the  day  of  Pentecost. 

Hilary  says,  it  means  a  fire  that  the  righteous  must  pass 
through  in  the  day  of  judgment,  to  purify  them  from  such  de- 
filements as  necessarily  cleaved  to  them  liere,  and  with  which 
they  could  not  be  admitted  into  glory. 

Ambrose  says,  this  baptism  shall  be  administered  at  the  gate 
of  Paradise,  by  John  Baptist ;  and  he  thinks,  that  this  is  what 
is  meant  by  the  flaming  sword,  Gen.  iii.  24. 

Origen  and  Laetantius  conceive  it  to  be  a  river  of  fire,  at 
the  gate  of  heaven,  something  similar  to  the  Phlegethon  of  the 
heathens  :  but  they  observe,  that  when  the  righteous  come  to 
pass  over,  the  liquid  flames  shall  divide,  and  give  them  a  free 
passage  :  that  Christ  shall  stand  on  the  brink  of  it,  and  receive 
through  the  flames  all  those  and  none  but  those,  who  have 
received  in  this  world  the  baptism  of  icater  in  his  name  ;  and 
that  this  baptism  is  for  those  who,  having  received  the  faith 
of  Christ,  have  not,  in  every  respect,  lived  conformably  to  it ; 
for  though  they  laid  the  good  foundation,  yet  they  built  hay, 
straw,  and  stubble  upon  it,  and  this  work  of  theirs  must  be 
tried,  and  destroyed  by  this  fire.  This,  they  think,  is  St.  Paul's 
meaning,  1  Cor.  iii.  13 — 15.  If  any  man  buiid  on  this  foun- 
dation, (yi?,.  Jesus  Christ,)  ^(iW,  silver,  precious  stones,  wood, 
hay,  stubble ;  every  man's  work  shall  be  made  manifest : — and 
the  fire  shall  try  every  man's  work^  of  what  sort  it  is. — If  any 
man's  inork  be  burnt,  he  shall  suffer  loss :  but  he  himself 
shall  be  .saved  ,•  yet  so,  as  by  fire.  From  this  fire,  understood 
in  this  way,  the  Fathers  of  the  following  ages,  and  the  school* 
men,  formed  the  famoup  and  lucrative  doctrine  of  purgatory. 
Some  in  the  primitive  church  thought  that  fire  sliould  be,  in 
some  way  or  other,  joined  to  the  water  in  baptism  ;  and  it  is 
supposed,  that  they  administered  it  by  causing  the  persons  to 
pass  between  two  fires,  or  to  leap  through  the  flame  ;  or,  by 
having  a  torch  or  lighted  candle  present.    Thus  have  those 


Jesus  is  baptized 


CHAPTER  III. 


by  John  in  Jordan. 


12  *  Whose  fan  is  in  liis  hand,  and  he  will  tliroughly  pui-ge 
his  floor,  and  gather  his  wheat  into  the  garner;  but  he  will 
"bum  up  the  chaff  with  unquenchable  fire. 

13  T  "  Tlien  cometh  Jesus  <•  from  Galilee  to  Jordan  unto  Joliii, 
to  be  baptized  of  him. 

14  But  John  forbad  him,  saying,  I  have  need  to  be  baptized 
of  thee,  and  comest  thou  to  me  1 

15  And  Jesus  answering  said  unto  him,  Suffer  it  to  be  so  now : 


called  Doctors  of  the  Cliiirck,  trifled.   The  exposition  wliich  I 
have  given,  I  believe  to  be  the  only  genuine  one. 

12.  Whose  fan  is  i?i  his  hand.]  The  Kouians  are  here 
termed  God's  /"«n,  a.s  in  ver.  10.  Iliey  were  called  his  axe,  and 
in  chap,  xxii,  7.  they  are  termed  his  troops  or  armies. 

fSsjffoor.]  Does  not  this  moan  the  Uinil  ofJudea,  which  had 
oeen  long,  as  it  were,  the  threshixg-floor  of  tlie  Lord  1  God 
says,  he  will  now,  by  the  winnowing  fan  (viz.  the  Romans) 
througlity  cleanse  this  floor — the  icheat,  those  who  believe  in 
the  l.,ord  .lesii.s,  he  wiH  gather  into  his  garner,  either  take  to 
heaven  from  the  evil  to  come,  or  put  in  a  place  of  safety,  as  he 
did  ihe  Cliristians,  by  sending  them  to  PelLa  in  Cmtosyiia, 
previously  to  the  destrnctinn  of  Jerusalem.  But  he  will  hum 
lip  Ihe  chnff—tiui  disobeillent  and  rebellious  Jews,  who  would 
not  come  unto  Christ  thnt  they  might  liave  life. 

Unijiienchable fire.\  That  cannot  be  extinguished  by  man. 
14.  John  forbad.  hiin.\  Earnestly  and  pressingly  opposed 
ttim-  this  is  the  proper  import  of  the  words  ftitKw'Kcviv  avruv. 
I  have  observed  that  (li«,  in  composition,  moslfrcijuent!;/,  if  not 
tthrai/.t.  strengthens  the  signification  in  classic  authors. — 
Wa/i<i/ietd. 

(.""i.  To  fulfil  all  righteou-ivess.]  That  is,  every  righteous 
ordinance :  so  I  think  naaav  StKuto/rvvtiv  should  be  transla- 
ted ;  and  so  our  common  version  rendei-s  a  similar  word, 
I.uke  i.  6.  The  following  passage,  quoted  from  Justin  Mnr- 
t^r.  will  doubtless  appear  a  strong  vindication  of  this  transla- 
tion. *'  (y'hrist  was  circumcised,  and  observed  all  the  other  or- 
dinances of  the  law  of  Moses,  not  with  a  view  to  his  own  jus- 
tification ;  but  to  fulfil  the  dispensation  committed  to  him  by 
tlie  Ixird,  the  God  and  Creator  of  all  things." —  Wakefield. 

How  remarkable  are  the  following  words  of  Creeshna,  (an 
Infcriialion  of  the  SupremeGod,  according  to  the  Hindoo  the- 
ology,) related  in  the  Bhagi^nt  Geeto,  p.  47.  Addressing  his 
disciple  Arjoon,  he  says,  "  1  myself,  Arjoon,  have  not  in  the 
three  regions  of  the  universe,  any  thing  Which  is  necessary  for 
me  to  perform  ;  nor  any  thing  to  obtain,  which  is  not  obtained  : 
a  nd  yet  /  lire  in  the  exercise  of  the  mural  duties.  If  I  were  not 
vigilantly  to  attend  to  those  duties,  all  men  would  presently 
follow  my  examjile.  If  I  were  not  to  perform  the  moral  actions, 
this  woriil  would  fail  in  their  duties  :  1  sIkjuM  be  the  cause  of 
spurious  births,  and  should  drive  the  people  from  the  right 
way.  As  the  ignorant  perform  the  duties  of  life  from  a  hope 
ai  reward.,  so  the  wise  man,  out  of  respect  to  tite  opi/iiens  and 
prejudices  of  mankind,  sliould  perform  the  same  without  mo- 
tives of  interest.  The  wise  man,  by  industriously  performing 
all  llie  duties  oflife.shotild  induce  tlie  vulgar  to  attend  to  them." 
The  Septungint  use  tliis  word  often  for  the  Hebrew  nsi'D 
mishpal,  judgment,  appointment.  And  in  Ezck.  xviii.  19,  21. 
the  per.son  who  iiKaiuamriv  xai  eXco;  irciroiriKC — hath  done  right- 
eousness and  merry,  is  he  who  sacredly  attended  to  the  per- 
formance of  all  tht!  religious  ordinaiu.'e*;  mentioned  in  that 
chapter,  and  performed  them  in  the  genuine  spirit  of  mercv. 
Ai<caiui/'ara  Ls  used  1  !Mac.  i.  1.3,  49.  ii.  21.  and  in  Heb.  x.  1,  111. 
to  dcaote  religioiLS  ceremonies.  Michajlis  supposes,  that  pn  '7; 
Aol  choh,  all  religious  statutes  or  ordinances,  were  the  words 
Unod  in  the  Hebrew  original  of  this  Gospel. 

Uut  was  this  an  ordinance  1  Uudoul)tedly  :  it  was  the  ini- 
tiatory ordinance  of  the  Baptist's  dispensation  :  now  as  Christ 
had  submitted  to  circumcision ,  which  was  the  initiatory  ordi- 
iiani^e  of  the  Mosaic  dispensation;  it  was  necessary  tiiat  he 
.should  submit  to  lliis,  which  was  instituted  by  no  less  an  au- 
Jhority,  and  was  tlie  introduction  to  his  own  dispen.sation  of 
eternal  mercy  and  truth.  But  it  was  necessary  on  another  ac- 
count: Our  Lord  represented  the  High-priest,  <md  was  tol)e  the 
High-priest  over  the  house  of  God  : — now,  as  the  High-priest 
was  initiated  into  his  otUce  by  washing  AniL  anointing,  so  must 
Christ;  and  hence  lie  was  baptized,  washed,  and  atiointed  by 
the  Holy  Ghost.  Tlius  ho  fulfilled  the  righteous  ordinance  of 
his  initiation  into  the  (illu'«  of  High-priest,  and  thus  was  pre- 
pared to  make  an  atonement  for  tl\e  sins  of  maukind. 

Then  he  suffered  him.]  In  the  Opus  Imperfectum,  quoted 
by  Griesbach,  there  is  the  following  addition,  "which,  at  least, 
iiiay  serve  to  show  the  ojiinion  of  its  author :  Kt  Juhannet 
qnidem  baptizavit  ilium  in  aqua,  illc  a  mem  Johannem  cum 
spiritit.  "Then  John  baptized  him  with  water,  and  he  bap- 
tized John  with  tlie  Spirit." 

16.  7'hc  liearens  were  opened  unto  him,)  That  is,  to  John 
.the  Baptist— ani/  he,  John,  saw  the  Spirit  of  God— lighting  up- 
on him,  i.  c.  Jesus.  There  has  been  some  controversy  about 
the  manner  and  form  in  which  the  Spirit  of  God  rendered  it- 
self visible  on  this  occasion.  St.  Luke  iii.  22.  says  it  was  in  a 
bodily  shape  like  to  a  dove :  and  this  likeness  to'  a  rfore,  some 
refer  to  a  hovering  motion,  like  that  of  a  dove,  and  not  to  the 
form  of  the  dove  itself;  but  the  terms  of  the  text  are  too  pre- 
•iise  to  aJmit  of  this  far  fetched  interpretation. 

This  pjvssage  affords  no  mean  proof  of  tlie  doctrine  of  the 
Iniutf.    That  three  distinct  persons  are  here  represented. 


for  thus  it  becometh  us  to  fulfil  all  righteousness.    Then  h« 
suffered  him. 

IG  '  And  Jesus,  when  he  was  ba^ti«ed,  went  up  atrtkightwajr 
out  of  the  water :  and,  lo,  the  heavens  w^ere  opened  unto  him, 
and  he  saw  'the  Spirit  of  God  dcBcending  like  a  dove,  and 
lighting  upon  him  : 

17  ^  And,  lo,  a  voice  from  heaven,  saying,  i>  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased. 

M>rk  1.  11.    Luk<9.  3S.    £ph.  I.  6. 


there  can  be  no  dispute.  1.  The  person  of  Jtstts  Christ,  bap- 
tized by  John  in  Jordan.  2.  Tltc  person  of  the  Holy  Ghost  in 
a/)orfi7(/s/inpe((7a)f<aTHfa)«i^£(,  Lukelii.22.)likea  dove.  3.  Th» 
person  o(  ti\e  Father ;  a  roi'c e  came  outof  heaven,  saying,  Thin 
is  my  beloved  Son,  &c.  The  voice  is  here  represented  aa  pro- 
ceeding from  a  different  place  to  that  in  which  tie  serMn*  of 
the  Son  and  IMy  Spirit  were  manifested  ;  and  merely,  I  think, 
more  forcibly  to  mark  this  Aivina  personality. 

17.  In  whom  I  am  well  pleased.]  Ev  w  cvioKrjaa,  In  whant 
I  have  delighted — though  it  is  supposed  that  the  past  (ens* 
is  here  used  for  the  present ;  but  see  the  note  on  chap,  xvlt 
5.  By  this  voice,  and  overshadouiing  of  the  Spirit,  the  mis- 
sion of  the  Lord  Jesus  was  publicly  and  solemnly  accredit- 
ed ;  (Jod  intimating  that  he  had  before  delightea  in  htm ; 
the  law  in  all  its  ordinances,  having  pointed  him  out,  for  they 
could  not  be  pleasing  to  God,  but  as  tuey  were  fulfilled  in,  and 
showed  forth  the  Son  of  Man,  till  he  came. 

As  the  office  of  a  herald  is  frequently  alluded  to  in  this  chap- 
ter, and  also  in  various  other  pni-ts  of  the  New  Testament.  I 
think  it  best  to  give  a  full  account  of  it  here,  especially  as  the 
office  of  the  ministers  of  the  Gospel  is  represented  by  it.  Such 
persons  can  best  apply  the  different  correspondences  betweea 
their  own  and  the  herald's  office. 

At  the  Olympic  and  Isthmian  games,  heralds  were  persons 
of  the  utmost  consequence  and  importance.  Their  office  wag, 
1.  To  proclaim  from  a  scaffold,  or  elevated  place,  the  combat 
that  was  to  be  entered  on.  2.  To  summon  tlte  agonistct,  or 
contenders,  to  make  their  appearance,  and  to  announce  their 
names.  3.  To  specify  the  prize  for  which  they  were  to  con- 
tend. 4.  To  admonish  and  animate,  with  appropriate  dig- 
courses,  the  athletse,  orcombatants.  5.  To  set  before  tliem  and 
explain,  the  laws  of  tlie  agones,  or  contenders ;  that  they  cnighc 
see,  that  even  the  conqueror  could  not  receive  the  crotr n  or 
prize,  unless  he  liad  strove  lawfully.  6.  After  the  conflict  wag 
ended,  to  bring  the  business  before  ihe  judges,  and  according 
to  their  determination,  to  proclaim  the  victor.  7.  To  deliver 
the  pi-ize  to  the  conqueror,  and  to  put  the  crown  on  his  head, 
in  the  presence  of  the  assembly.  8.  They  were  the  persona 
who  convoked  all  snlenui  and  re/ig-/ous  assemblies,  and  brought 
forth,  and  often  slew,  the  sacrifices  offered  oalhose  occasions. 
9.  They  frequently  called  the  attention  of  the  people  duriag  the 
<;acrifice,  to  the  subject  of  devotion,  with  hoc  age .'  tovto  vparrc, 
mind  trhat  you  are  about ;  don't  be  idle ;  think  cfnetbin^  elst. 
See  Plutarch  in  Coriolanics. 

The  office  and  nearly  the  word  itself,  was  In  use  among  the 
ancient  Babylonians,  as  appears  from  Dan.  iii.  4.  where  the 
Chaldee  word  Nn-o  caroza,  is  rendered  by  the  .Septuagint 
KTifivl,  kerux,  and  by  our  ti-anslation  very  properly,  herald. 
His  business  in  the  above  place,  was  to  call  an  assernbly  of  the 
people,  for  the  purpose  of  public  icorship  ;  to  describe  the  ob- 
ject and  nature  of  that  worship,  aod  the  punishment  tobein- 
fiicted  on  those  who  did  not  join  in  the  -worship,  and  :properlj 
a.ssist  in  the  solemnities  of  the  occasiGU. 

Dan.  iii.  4,  is  the  oiiiy  place  in  our  iranstalien,  in  which  the 
word  herald  is  used.;  but  the  word  Krtpvf,  used  by  8t  Paul,  1 
Tim.  ii.  7.  2  Tim.  i.  IL  and  by  St.  Peter,  2  Epist  ii.  5.  ifl  found 
in  the  Septuagint,  Gen.  -xli.  43.  as  well  as  m  Dan.  iii.  4.  and 
the  verb  Kripvca-oj,  is  found  in  different  places  of  that  version, 
and  in  a  great  number  of  places  in  the  New  Testament. 

It  is  worthy  of  remark,  tnat-the  ufflce  of  the  KTjpvf,  ktrax  or 
herald,  must  have  been  anclentiy  known,  and  isaeed  estab- 
lished, among  the  Egyptians :  for  in  Gen.  xlL  43.  wijere  aa 
account  is  given  of  the  promotion  of  Joseph. to  the  tecond  place 
in  the  kingdom,  where  we  say,  Attd  they  cried  before  Aim,  say- 
ing, Jiow  the  knee  :  the  Septuagint  has  «rai  tKripv^ty  tft7rpo<r6iy 
enroll  (fijoiif.  A7id  a  HERAU)  m/ide  proclamation  before  him. 
As  the  SepttiagiiU  translated  this  for  Ptolemy  Philadelphus, 
tlie  Egyptian  king,  and  were  in  Egypt  when  they  translated 
the  Law,  we  may  safely  infer,  that  the  office  was  not  only 
known,  but  in  «se  among  the  Egyptians,  being  denominated  in 
their  language  T>3N  abrek,  which  our  translators,  following 
the  Vulgate,  have  rendered,  Bow  the  knee ;  but  which  the  Sep- 
tuagint uiiderstoo<l  to  be  the  title  of  an  officer,  who  was  the 
same  among  the  Egyptians,  as  the  <ri7pv(  amoog  the  Greelm. 
This  is  a  probable  meaning  of  the  word,  which  escaped  me 
when  I  wrote  the  note  on  Gen.  xli.  43. 

As  every  kind  of  office  had  some  peculiar  badge  or  ensign, 
by  which  it  was  known  among  the  ancients,  so  the  heralds 
were  known,  by  generally  carryirtg  a  cadiuieus.  This  was  a 
rod  with  two  spread  wings  at  the  top,  and  about  which  ttco  ser- 
pents were  entwined.  Tliegjoets  tabled,  that  this  rod  was  gi- 
ven by  Apollo,  the  God  of  wisdom  and  musifC,  to  Mercury,  the 
god  of  eloquence,  and  -the  tnessenger  of  the  gods.  To  it  won- 
derful properties  are  a-scribed — especially  that  it  produces  sleep, 
and  that  it  raises  the  dead.  \\'ho  does  riot  at  once  see,  that  tn« 
caducens  and  its  nroperties  clearly  point  out  the  qffit.r,  honour 
and  influence  of  tne  herald  I  As  p«rson<.  of  iirong  voic*,  utd 
19 


Clirist  fasts  forty  days 


ST.  MATTHEW. 


in  the  desert. 


ready  speech,  and  copious  eloqiience,  were  always  chosen  for 
heralds,  they  were  represenled  as  endued  with  wisdom  and 
eloquence  from  above.  They  lulled  meti  tosleep,  i.  e.  by  their 
persuasive  powers  of  speech,  they  calmed  the  turbulent  dis- 
positions of  an  inflamed  populace,  when  proceeding  to  acts  of 
rehellinn  and  anarchy : — or  they  roused  llie  dormant  zeal  of 
the  community,  who  through  long  oppi-ession  despairing  of  suc- 
cour or  relief,  seeiiiedcarelessabout  their  best  interests;  being 
Btupidly  resolved  to  sink  under  their  burdens,  and  expect 
release  only  in  death. 

•  As  to  the  caduceiis  itself,  it  was  ever  the  emblem  of  peace 
among  the  ancients ;  the  rod  was  the  emblem  of  power,  the  two 
serpents  of  wisdom  ani  prudence,  and  the  two  toi7igs  of  dili- 
gence and  dispatch.  The  first  idea  of  this  wonderful  rod,  seems 
to  have  been  borrowed  from  the  rod  of  Moses.  See  the  note 
on  Exod.  iv.  17. 

The  word  uripv^,  kerux,  or  herald,  here  used,  is  evidently 
derived  from  Krjpvcaeiv,  to  proclaim,  call  aloud ;  and  this  from 
yr]fjvs,  the  voice :  because  these  persons  were  never  employed 
in  any  business,  but  such  only  as  could  not  be  transacted  but 
by  the  powers  of  speech,  and  the  energy  of  ratiocination. 

For  the  derivation  of  the  word  herald,  we  must  look  to  the 
northern  languages.  Its  meanings  in  Junius,  Skinner,  and 
Minshieu,  are  various,  but  not  essentially  different;  they  all 
■seem  to  point  out  different  parts  of  the  herald's  office.  1.  In  the 
licigic,  hecr  signifies  army.  Hence  heer-alt,  a  senior  officer,  or 
general,  in  the  army.  2.  Or  hter-held,  the  hero  of  t\\e  army  ; 
he  who  has  distinguished  himself  most  in  his  country's  be- 
half. 3.  Or  from  the  Galloteutonic  herr-haut,  the  higli  lord, 
^lecause  their  persons  were  so  universally  respected,  as  we 
have  already  seen.  4.  Or  from  the  simple  Teutonic  herr-hold, 
he  who  isfaithful  to  his  lord.  And  lastly,  according  to  Min- 
shieu, from  the  verb  heir-holden,  stop  here ;  because,  in  pro- 
claiming peace,  they  arrested  bloodsiied  and  death,  and  pre- 
vented the  further  progress  of  war. 

These  offlcei-saclan  important  part  in  all  heroic  history,  and 
particularly  in  the  Iliad  umi  Odyssey,  from  which,  as  the  sub- 
ject is  of  so  much  importance,  I  shall  make  a  few  extracts. 

1.  Their  character  was  sacrerf.  Homer  gives  them  the  epi- 
thet of  divine,  detoi. 

AoXoiv,  TjVjXYjSeo;  vto;, 

KripvKOi  diiuic.  Iliad,  x.  315. 

"  Dolon,  son  of  Eiunedes,  the  divine  herald."  They  were  also 
termed  inviolable,  aavXoi ;  also,  great,  admirable,  &c.  In  the 
■lirst  book  of  the  Iliad,  we  have  a  proof  of  the  respect  paid  to 
■heralds,  and  the  inviolability  of  their  persons.  Agamemnon 
commands  the  heralds,  ToWiybius  and  Eurybales,  his  faitWul 
ministers,  to  go  to  the  tent  of  Achilles,  seize  the  young  Briseis, 


and  bring  her  to  him.  They  reluctantly  obey ;  bnt  when  they 
come  into  the  presenec  of  Achilles,  knowing  the  injustice  of 
their  master's  cause,  they  are  afraid  to  announce  their  mission. 
Achilles,  guessing  their  errand,  thus  addresses  tiiem  : — Xaipere 
KripvKi:;,  Aiuf  ayycXoi,  riSi:  Kai  avipwv.  k.  t.  A.  "Hail,  O  ye  he- 
ralds, messengers  of  God  and  of  men !  come  forward.  I  cannot 
blame  you — Agamemnon  only  is  culpable,  who  has  sent  you 
for  the  beautiful  Briseis.  But  come,  O  godlike  Pnlroclus,  bring 
forth  the  damsel,  and  deliver  her  to  them,  that  tliey  may  lead 
her  away,"  &c.  Iliad,  i.  334,  &c.  2.  Their  functions  were  nume- 
rous :  they  might  enter  without  danger  into  besieged  cities,  or 
even  into  battles.  3.  They  convoked  the  assemblies  of  the 
leaders,  according  to  tlie  orders  they  received  from  the  general 
or  king.  4.  They  commanded  silence,  when  kings  were  to 
address  the  assembly  (Iliad,  xviii.  503.  Ki)pvK€i  c'apa  Xaow 
eprirvov.  See  also  Iliad,  ii.  2>50.)and  delivered  the  sceptre  into 
their  hands,  before  they  began  their  harangue. 
Uv  6'apa  Kripv^ 
%cp(ji  (TKrjTTTpov  cdriKC  (Ttoiniirat  r' cKcXevirev.  Iliad,  xxiii.  507. 
5.  They  were  the  carriers  and  executors  of  the  royal  conniiands, 
(Iliad,  i.  320.)  and  went  in  search  of  tliose  who  were  s>nnmoii- 
ed  to  appear,  or  whose  presence  was  desired.  6.  They  were 
entrusted  with  the  most  important  missions;  and  accompanied 
princes  in  the  most  difficult  circumstances.  Priam,  wlien  he 
went  to  Achilles,  t»)ok  no  person  besides  a  herald  with  him. 
(Iliad,  xxiv.  674,  689.)  Wnen  Ulysses  sent  two  of  his  com- 
panions to  treat  with  the  Leslrygons,  he  gent  a  herald  at  llie 
same  time.  (Odys.  x.  102.)  Agamemnon,  when  he  wished  to 
soften  Achilles,  joined  Eurybates  and  Hodius,  his  heralds,  to 
the  deputation  of  the  princes.  (Iliad,  ix.  170.)  7.  Iienihts 
were  employed  to  proclaim  and  pufilish  whatever  was  to  be 
known  by  the  people.  (Odys.  xx.  276.)  8.  They  declared  war 
and  proclaimed  peace.  (Odys.  xviii.  334.)  9.  They  took  part 
in  all  sacred  ceremonies  :  tliey  mingled  the  wine  and  wa- 
ter in  the  large  bowls  for  the  libations,  which  were  made 
at  the  conclusion  of  treaties.  Tliey  were  the  priests  of  the 
people  in  many  cases;  they  led  forth  the  victims,  cut  them  in 
pieces,  and  divided  them  among  those  engaged  in  the  sacrifi- 
ces. (Odys.  i.  109,  &c.)  10.  In  Odys.  lib.  xvii.  a  herald  pre- 
sents a  piece  of  Jlesh  to  Telemachus,  and  poui-s  out  his  wine. 
11.  They  sometimes  waited  on  princes  at  table,  and  renden>il 
them  many  other  personal  services.  (Iliad,  ii.  280.  Odvs.  i.  1-13, 
&c.  1 16,  153.  ii.  6,  38.)  In  the  Iliad,  lib.  x.  3.  Evrybates  car- 
ries the  clothes  to  Ulysses.  And  a  herald  of  Alciiiuus  conducts 
Demodocus,  the  singer,  into  the  festive  hall.  (Odys.  viii.  470.) 
Many  others  of  tlieir  functions,  services,  and  privileges,  the 
reader  may  see,  by  consulting  Vamm's  Homeric  Lexicon, 
under  K/iw. 


CHAPTER  IV, 

Jesus,  in  the  wilderness,  is  ieinpied  by  Satan,  1 — 11.  lie  goes  info  Galilee,  12;  and  Coper7taum,  13.  The  prophecy  which 
was  thus  fulfilled,  Ii — 16.  He  begins  to  preach  publicly,  17.  Calls  Simon  Peter,  and  his  brother  Andrew,  18 — 20.  Calls 
also  James  and  Jolin,  the  sons  of  Zebedee,  21,  22.  Preaches  and  works  miracles  throughout  Galilee,  23.  Becomes  famous 
in  Si/ria,  and  is  followed  by  multitudes  from  various  quarters,  among  whom  he  works  a  great  variety  of  miracles,  24,  25. 

..  [A.  Si.  4031.  A.  Ii.  27.  An.  Olymp.  CCI.  3.] 


THEN  was  *  Jesus  led  up  of  t>  the  Spirit  into  the  wilder- 
ness, to  be  tempted  of  the  devil. 

2  .^nd  when  he  had  fasted  forty  days  and  forty  nights,  he  was 
afterward  an  himgered. 

3  And  when  the  tempter  came  to  him,  he  said.  If  thou  be  the 
Bon  of  God,  command  that  these  stones  be  made  bread. 

8.  IS.   Eick.  3.  14.  &  8.  3.  to 

NOTE.S. — Verse  1.  Then  icas  Jesus  led  up  of  the  Spirit.] 
This  transaction  appeal's  to  have  taken  place  inunediately 
afler  C'hrinfs  baptism  ;  and  this  bringing  up  of  Clu-ist  was 
tlirough  the  inlluence  of  the  Spirit  of  (5od  ;  that  Spirit  which 
Jiail  rested  upon  him  in  his  baptism. 

'/'o  be  leitipted.]  The  first  act  of  the  ministi-y  of  Jrsus  Christ, 
was  a  coiobat  witli  Satan.  Docs  not  this  receive  liglu  fi-om  Gen. 
Si  I.  17.  I  leill  put  enmiity  between  the  wotnan's  seed  and  thy 
seed ;  it  shall  bruise  thy  head,  and  thou  slialt  bruise  his  heel. 

2.  And  when  he  had  fasted  forty  days.]  It  is  remarkable  tlint 
J>Toses,  the  great  lawgiver  of  the  Jews,  previously  tolas  receiv- 
ing the  law  from  God,  fasted  forty  days  in  the  mount :  that 
Elijah,  the  chief  of  the  propliets,  fasted  also  forty  days  :  and 
that  Christ,  the  giver  of  the  new  covenant,  should  act  in  the 
same  way.  Was  not  all  this  hitended  to  show,  that  God's  king- 
dom on  earth,  was  to  be  spiritual  and  divine  l  that  it  should 
-not  consist  in  meat  and  drink,  .but  in  riglUeousness,  peace, 
and  joy  in  the  Holy  Ghost  1  Rom.  xiv.  17.  Relative  to  tlie  forty 
days  fast  of  Moses,  there  is  a  beautiful  saying  in  the  Talmu- 
disls.  "  Is  it  possible  that  any  man  can  fast  forty  days  and 
forty  nights?  To  which  Rabbi  Meir  answered.  When  thou 
lakt'st  up  thy  abode  in  any  particular  city,  thou  must  live  ac- 
cording to  its  customs.  I\Ioscs  ascended  to  heaven,  where 
they  neitlier  eat  nor  drink,  therefore  he  became  iissimilated 
4.0  tliem.  We  are  accustonusd  to  eat  and  drink,  and  when  an- 
gels descend  to  us,  they  eat  and  drink  also."  Moses,  Elijah, 
and  nnr  blessed  Lord,  could  fust  forty  days  and  forty  nights, 
becau-se  they  were  in  communion  with  God,  and  living  a 
heavenly  life. 

3.  And  iohe7i  the  tempter.]  This  onset  of  Satan  was  made 
(jspeaking  after  the  manner  of  men)  judiciously :  he  came 
wlieii  J.'sus,  aflor  having  fasted  forty  days  and  forty  nights, 
<f>'iii>  iiuugi-y  :  now  as  hunger  naturally  duninishcs  the  strciiljib 

520 


4  But  he  answered  and  said,  It  is  written,  '  Man  shall  not  live 
by  bread  alone,  but  by  every  word  that  procecdeth  out  of  the 
mouth  of  God. 

5  Tlien  the  devil  taketh  him  up  d  into  the  holy  city,  and  set- 
teth  him  on  the  pinnacle  of  the  temple, 

6  And  saith  unto  him,  If  thou  he  the  Son  of  God,  cast  thyself 

43.  2.  &  52.  I.    Ch.a?.  S3.     Kev.  11.  2.     Don. 


of  the  body,  the  mind  gets  enfeebled,  and  becomes  easily  irri- 
tated :  and  if  much  ipatcldng  and  prayer  be  not  employed, 
the  vmeasiness  which  Ls  occasioned  by  a  lack  of  food,  may 
soon  produce  impatience,  SinA  in  this  state  of  mind  the  temjiter 
has  great  advantages.  Thefollowingadviceof  an  .\rabianpiiilo- 
sophertohisson  is  wortliy  of  attention.  ''Myson,  neveigoont 
of  the  house  in  the  morning,  till  thou  hast  eaten  something:  hy 
so  doing,  thy  mind  will  be  more  firm  ;  and  shouldest  thou  be 
insulted  by  any  pereon,  thou  wilt  (ind  thyself  more  disposed  to 
suffer  patiently :  for  hunger  drieB  up,  and  disorders  the 
brain."  Bibliot.  Orient.  Suppl.  p.  449.  Ihe  state  of  our  bodily 
health  and  worldly  circumstances,  may  afford  our  adversary 
many  opportunities  of  doing  us  immense  mischief.  In  such 
cases,  the  sin  to  which  we  are  tempted,  may  bo  justiv  termed, 
as  in  Heb.  xii.  1.  rriv  cvncpitrTaTOv  af-iapriav,  the  well  circum- 
stanced sin,  because  all  the  circumstances  of  time,  p>lace,  and 
state  of  body  nmlmind,  are  favourable  to  it. 

If  thou  be  the  Son  of  God.]  Or,  a  son  of  God,  viof  tov  Qcov. 
Tios  is  here,  and  in  Luke  iv.  3.  written  without  the  article  ;  and 
tlierefore  should  U(  ■  be  translated  the  Son,  as  if  it  were  h 
vios,  which  is  a  phnuse  that  isapplicable  to  Christ  as  the  Mes- 
siah :  but  it  is  certain,  whatever  Satan  might  suspect,  he  did 
not  fully  kfioie  that  the  person  he  tempted  was  the  true  Mes- 
siah. Perhaps  one  grand  object  of  liis  temptation  was  to 
find  this  out. 

Command  that  these  stoves.]  The  meaning  of  this  tempta- 
tion is:  "Distrust  the  Divine  providence  and  support,  and 
make  use  of  illicit  means  to  supply  thy  necessities." 

4.  But  by  (or,  upon,  mt)  every  word.]  ¥r\ita,  in  Greek,  an- 
swers to  131  dahar  in  Hebrew,  wtiich  means  not  only  a  irord 
spoken,  but  also  thing,  purpose,  appointment,  &c.  Our  l.ord's 
meaning  seems  to  be  tliis  :  (;od  purposes  the  welfare  of  his 
creatures — all  his  appointments  arc  calculated  to  promote  this 


The  devil  continues 


CHAPTER  IV. 


his  fcynptaf!on)>. 


Jown  :  for  it  is  written,  "  lit-  sliull  yivc  his  angc-Ks  charge  cou- 
ci'i-uing  tlK-e :  and  in  t/ieir  li;iiids  they  shall  btur  thee  up,  lest 
at  any  "time  thou  dasli  thy  foot  unainst  a  sIoiip. 

7  jfsus  said  unto  him,  It  is  written  again,  bThou  shall  not 
tempt  tlie  Lord  lliy  CJod. 

8  Again,  the  devil  takcth  him  up  into  an  exceeding  hijh 
mountain,  and  showeth  him  all  tlic  kingdoms  of  the  world, 
and  the  gUiry  of  tliem  ; 

9  And  saith  unto  lum,  All  these  things  will  I  give  thee,  iftiiou 
V'ilt  fall  down  and  worship  me. 

10  Then  saith  Jesus  unto  him.  Get  thee  hence,  Satan  :  for  it 

al>s:i.91.  11,  li-b  Deu.  6,  IC.-c  Deu.  C.  13.&  10.  SO.     .lo=h.  24,  14.   1  Sum.  7.  3. 


is  written,  '  Thou  shall  worship  the  Lord  thy  God,  and  him 
only  Shalt  thou  serve. 

11  Then  tlie  devil  leaveth  him,  and,  behold,  "i  angels  came 
and  ministered  unto  him. 

12  H  '  Now  when  .lesus  had  heard  that  John  was  f  cast  into 
prison,  he  departed  into  Cahlee  ; 

13  And  leaving  Nazareth,  he  can  -  ind  dwelt  in  Capernaum, 
which  is  upon  the  sea-coast,  in  tlie  borders  of  Zabulon  and 
Nephthaliin : 

11  That  it  might  be  fulfilled  which  was  spoken  by  Esaias 
the  prophet,  saying, 

dHch.  I.  14.-eMurkl.  14.  l,ukc  3.  Hi).  &  4.  14,  31.  .Inlin  4.  43.— f  Or,  df  livMcd  up. 


end.  iriome  of  them  may  appear  toman  to  have  a  contrary  ten- 
dency;  but  even/aKihigilavU,  when  used  inconsequence  of  a 
divine  injunction,  becomes  a  mean  of  supporting  that  lile 
which  it  seems  naturally  calculated  to  impair  or  desti'oy. 

5  Pinnacle  of  the  temple.]  It  is  very  likely  that  this  was  what 
waiJ  called  the  ariia  liaaiXiKn,  the  king's  gallery ;  which,  as 
Josephus  says,  "deserves  to  be  mentioned  among  the  most 
m.-ignificent  things  under  the  sun :  for  upon  a  stupendous 
di^p^th  of  a  valley,  scarcely  to  be  fathomed  by  tlie  eye  of  him 
that  stands  above,  Ilerod  erected  a  gallery  of  a  vast  height, 
from  the  top  of  which,  if  any  looked  down,  he  would  grow 
dizzv,  his  eyes  not  being  able  to  reach  so  vast  a  depth." — 
Ani'.X.  XV.  c.  14.  Hee  Dr.  Liglitfoot  ou  this  place. 

6.  Cast  thyself  doicn.]  Our  Lord  had  repelled  the  first  temp- 
tation by  an  act  of  conlideiice  in  the  power  and  goodness  of 
Cod  ;  aiid  now  Satan  solicits  hiin  to  make  a  trial  of  it.  Through 
the  unparalleled  subtlety  of  Satan,  the  very  means  we  make 
use  of  to  repel  one  temiitation,  may  be  used  by  him  as  the 
ground  w'ork  of  another.  This  method  he  often  uses,  in  order 
to  confound  us  in  our  confidence. 

He  shall  give  his  angels  charge,  &c.]  This  is  amiililnted 
quotation  of  Psa.  xci.  11.  The  clause,  to  keep  thee  in  all  thy 
trails,  Satan  chose  to  leave  out,  as  quite  unsuitable  to  his  design. 
That  Gud  has  promised  to  protect  and  support  his  servants, 
admits  of  no  dispute;  but  as  the  path  oi  duty  is  the  way  of 
safely,  they  are  entitled  to  no  good,  when  they  walk  out  of  it. 

In  their  hands  they  shall  bear  thee  up.]  This  quotation  from 
Psa.  xci.  11.  Is  a  metaphor  taken  from  a  nurse's  management 
of  her  child  :  in  teacViing  it  to  walk,  she  guides  it  aiong  plain 
ground  ;  but  wlien  stones  or  obstacles  occur,  she  lifts  up  the 
child,  and  carries  it  over  them,  and  then  sots  it  down  to  walk 
again.  Thus  she  keeps  it  in  all  its  ways,  watching  over,  and 
guarding  every  step  it  tiikes.  To  this  "St.  Paul  seems  also  to 
allude,  1  The.ss.  ii.  7.  TVe  uere  gentle  among  you,  even  as  a 
-nurse  cherishcth  her  children.  Thus  the  most  merciful  God 
deals  with  the  cliildren  of  men,  ever  guarding  them  by  his 
eye,  and  defending  them  by  his  power. 

7.  Thou  Shalt  not  tempt.]  To  e.\pose  myself  to  any  danger 
naturally  destructive,  with  tlic  vain  presumption  that  God 
will  protect  and  defend  me  from  the  ruinous  consequences  of 
my  imprudent  conduct,  is  to  tempt  Gud. 

8.  A)i  c.rreeding  high  mounlui)i,  and  shoiccthhiin.]  If  the 
words,  all  the  kingdoms  of  the  world,  be  taken  in  a  literal  sense, 
then  this  must  have  been  a  visionary  representation,  as  the 
highest  mountain  on  the  face  of  the  globe  could  not  suffice  to 
make  evident  even  one  hemisphere  of  the  earth,  and  the  other 
must  of  necessity  be  in  darkness. 

But  if  we  take  the  trorld  to  mean  only  the  land  of  Judea,  and 
some  of  the  siu-rounding  nations,  as  it  appears  sometimes  to 
signify,  (see  on  Luke  ii.  1.)  then  the  mountain  described  by 
the  Abbe  Mariti  (Travels  through  Cyprus,  «S:c.)  could  have 
aHbrded  the  prospect  in  question.  Speaking  of  it,  he  says, 
"  Uecc  wc  enjoyed  the  most  beautiful  prospect  imaginable. 
This  part  of  the  mountain  overlooks  the  mountains  of  Ara- 
bia, the  countn/  of  Gilead,  tlic  country  of  the  Ainorilcs,  the 
j^lainsofAIoah,  tlie  plains  of  Jericho,  the  river  Jordan,  and 
the  trhole  extent  of  the  Dead  Sea.  It  was  here  that  the  devil 
said  to  the  Son  of'<-'od.  All  these  kingdoms  will  I  give  thee,  if 
thou  iriltfall  down  and  worship  me."  Probably  St.  Mattliew, 
in  the  Hebrew  original,  wrote  yiNn  haarets,  which  signifies  ttie 
trorld,  the  earth,  and  often  the  land  of  Judea  only.  What 
renders  this  more  probable,  is,  that  at  this  time  Judea  was 
divided  into  several  kingdoms,  or  governments,  under  the 
three  sons  of  Ilerod  the  Great,  viz.  Arclielaus,  Antipas,  and 
Philip  ;  which  are  not  only  called  elhnarchs,  and  tetrarclis,  in 
the  Gospels,  but  also  [iaaiXui,  kings,  and  are  said  fiaatXtvtip, 
to  reign,  as  UoscumuUcr  has  properly  remarked.  See  chap. 
ii.  22.  xiv.  9. 

9.  If  thou  tcilt  fall  down  and  worship  me.]  As  if  he  had  said, 
"The  whole  of 'this  land  is  now  under  my  government,  do 
me  homage  for  it,  and  I  will  deliver  it  into  thy  hand." 

10.  Get  thee  hence.]  Or  hehind  me,  oTrio-w/tou.  Tliis  is  added 
bv  a  multitude  of  the  best  MSS.,  Versions,  and  Fathers. 
This  temptation,  savouring  of  nothing  but  diabolic  impu- 
dence, Jesus  did  not  treat  it  as  the  others;  but,  with  divine 

,  authority,  commanded  the  tempter  to  return  to  his  own  place. 
In  the  course  of  this  trial,  it  .appeai-s  that  our  blessed  Lord 
was  tempted,  1st,  To  distrust.  Command  these  stones  to  he- 
come  bread.  2dly,  To  PRE.snMPTioN.  Cast  thysef  down,  odly. 
To  worldly  ambition.  All  these  will  Igii^e.  -if  lily.  To  idolatry. 
Fall  dotoi  and  worship  me,  or,  do  mc  homage.  There  is  pro- 
bably not  a  temptation  of  Satan,  but  is  reducible  to  one  or 
other  of  these  four  article.''.  From  the  whole  we  may  learn  : 
I'irst,  No  man,  howsoever  holy,  is  exempted  from  temptation  : 


for  God  manifested  in  the  llesii,  was  tempted  by  the  devil. 
Secondly,  That  the  best  way  to  foil  the  adversary  is  by  the 
sword  of  the  Spirit,  which  is  the  word  of  God,  Eph.  vi.  17. 
Thirdly,  That  to  be  tempted  even  to  the  greatest  abominations, 
(while  tlie  person  resi.'its,)  is  not  sin  :  for  (Jhrist  was  tempted 
to  ii-orship  the  devil,  ronnhly.  That  there  is  no  temptation 
which  is  from  its  own  nature,  or  favouring  circuivislances, 
irresistible.  God  lias  promised  to  bruise  even  Satan  under 
our  feet. 

As  I  wish  to  speak  what  I  think  most  necessary  on  every 
subject  when  I  first  meet  it,  and  once  for  all,  1  would  observe, 
first,  That  tho  fear  of  being  tempted  may  become  a  most  dnji- 
gerous  snare.  Secondly,  That  when  God  permits  a  temptation 
or  trial  to  come,  he  will  give  grace  to  hear  or  overcome  It. 
Thirdly,  That  our  spiritual  interests  shall  be  always  ailvanced, 
in  proportion  to  our  trials  and  faithful  resistance.  Fourthly, 
Th;it  a  more  than  ordinary  measure  of  divine  consolation  shall 
be  the  consequence  of  every  victory. 

11.  Behold,  angels  caine  and  ministered  unto  him.]  That  is, 
brought  that  food  which  w.as  necessary  to  support  nature. 

The  name  given  to  Satan  in  the  third  verse  is  very  emphatic, 
0 -Jipa^coi/,  the  tempter  or  trier,  {romiretpo),  to  pierce  I/trough. 
To  this  import  of  the  name,  there  seems  to  be  an  allusion, 
Eph.  vi.  16.  Tlie  fiery  darts  of  the  tricked  one.  This  is  the 
precise  idea  of  the  wonl  in  Deut.  viii.  2.  To  huinhlc  thee,  and 
to  vrorc  thee,  to  know  what  was  in  thy  heart  :  inD:^  liu- 
eS^'ca,  ncipanr)  ac,  LXX.  that  he  might  bore  thee  through.  The 
quality  and  goodness  of  many  things  are  jiroved  by  piercing 
or  boring  l/iroiigh  ;  for  this  shows  what  is  in  tiie  heart.  Per- 
haps notiiing  tends  so  much  to  discover  trhat  tec  ar?,  as  trials 
either  from  men  or  devils. 

Shalt  thou  serve,  or  jiay  religious  veneration,  >nr.ofi'irri?. 
This  is  Mr.  Wakefield's  translation,  and  I  think  cannot  he 
mended.  Aarpcta  comes  from  Xa,  very  much,  and  rotto,  I  trem- 
ble. Wlien  a  sinner  approaches  the  presence  of  God,  conscious 
of  HIS  infinite  holiness  and  justice,  and  of  his  own  vileness, 
he  willthenfuUy  comprehend  what  this  word  means.  See  thi.* 
religious  reverence  exemplified  in  the  case  of  Moses,  when  io 
the  presence  of  God  :  I  exceedingly  fear,  said  he,  and  tremlile. 
Ileb.  xii.  21.  And  yet  this  fear  of  God  is  the  beginning  of  wis- 
dom. See  the  observations  at  the  end  of  the  chapter. 
13.  And  leaving  Nazareth.]  Or,  entirely  leaving  Nazareth, 
KaiKara^nroiv  Tr]v  Na^JiioEr,  from  Kara,  intensire,  and  XtivM,  I 
leave.  It  seems  that,  from  this  time,  our  blessed  Lord  made 
Capernaum  his  ordinary  place  of  residence ;  and  utterly  for- 
sook Nazareth,  because  they  had  wholly  rejected  his  word, 
and  even  attempted  to  take  away  his  life.  See  Luke  iv.  29. 

Galilee  was  bounded  by  mount  Lebanon  on  the  north, 
by  tlie  river  Jordan,  and  the  sea  of  Galilee  on  the  east,  by 
Chison  on  the  south,  and  by  the  Mediterranean  on  the  west. 

Nazareth,  a  little  city  in  the  tribe  of  Znbulon  in  lower  Gali- 
lee, with  Tabor  on  ttie  west,  and  Ptolcmais  on  the  east.  It  is 
supposed  that  this  city  was  the  usual  residence  of  our  Lord, 
for  the  first  thirty  yeai-s  of  his  life.  It  was  here  he  became 
incarnate,  lived  in  subjection  to  Joseph  and  Mary,  and  from 
which  he  took  the  name  of  a  Nazorean. 

Capernauyn,  a  city  famous  in  the  New  Testament,  but 
never  mentioned  in  the  old.  Probably  it  was  one  of  those 
cities  which  the  Jews  built  after  their  return  from  Ilabylon. 
It  stood  on  the  sea-coast  of  Galilee,  on  thebordei-s  of  Zab'ulou 
and  Nephthaliin,  as  mentioned  in  the  text.  This  W!is  called 
his  own  city,  ch.  ix.  1,  &c.  and  here,  as  a  citizen,  he  paid  the 
half  shekel,  chap.  xvii.  21.  Among  the  Jews,  if  a  man  became 
a  resident  in  any  city,  for  twelve  months,  he  thereby  became 
a  citizen,  and  paid  his  proportion  of  dues  and  ta.xes.  S«e 
Lightfoot.  Capernaum  is  well  known  to  have  been  the  prin- 
cipal "scene  of  our  Lord's  miracles  during  the  three  years  of 
his  public  ministry. 

Zabulon,  the  country  of  this  tribe  in  which  Nazareth  and 
Capernaum  were  situated,  bordered  on  the  lake  of  Gennessa- 
reth,  siretching  to  the  frontiers  of  Sidon,  Gen.  xlix.  13.  Neph- 
thalim  was  contiguous  to  it,  and  both  were  on  the  east  side 
of  Jordan,  Josh.  xix.  3-1. 

15.  Galilee  of  the  Gentiles.]  Or  of  the  nations.  Socalled,  be- 
cause it  was  inhabited  by  Egyptians,  Arabians,  and  Phxni- 
cians,  according  to  the  testimony '  of  Strabo  and  others. 
The  Hebrew  D^iJ  goyim,  and  the  Greek  cOvmv,  signify  na- 
tions ;  and  in  the  Old  and  New  Testaments,  mean  those  peo- 
ple who  were  not  descendants  of  any  of  the  txtelve  tribes. 
The  word  Gentiles,  from  gens,  a  nation,  signifies  the  same. 
It  is  worthy  of  remark,  that  it  was  a  regular  tradition  among 
the  ancient  .lews,  that  the  Messiah  should  begin  his  ministry 
in  Galilee.  See  the  prools  in  Schoeltgen. 
10.  The  people  tchisk  sat  in  darkness.]  This  Is  quoted  from 
21 


He  calls  Peter,  Andrew,  Janipff, 


ST.  MATTHEW. 


cm  (I  John,  to  be  his  disciples. 


l.'i*The  land  of  Zabulnn,  ami  the  land  of  Nephthalim,  by  the 
Way  of  the  st»a,  beyond  Jordan,  Galilee  of  the  Gentiles: 

16  b The  people  which  sat  in  darkness,  saw  great  light;  and 
to  them  which  sat  in  the  region  and  shadow  of  death,  light  is 
sprung  up. 

1 7 II  ■:  From  that  time  .Tesvis  began  to  preach,  and  to  say,  <*  Re- 
pent: for  the  kingdom  of  J  eaven  is  at  hand. 

13  TI  « And  .lesus  walking  by  the  sea  of  Galilee,  saw  two 
brethren,  .Simon  f  called  Peter,  and  Andi-ew  his  brother,  cast- 
ing a  net  into  the  sea :  for  they  were  fishers. 

.  &.  10.  7  — 


Isa.  i.\.  2.  where  in.'itead  of  silling,  the  prophet  used  tlie  word 
walked.  The  evangelist  might  on  purpose  change  the  term, 
to  point  out  tlie  increased  misery  of  the  state  of  these  persons. 
Sitting  in  darkness,  expresses  a  greater  degree  of  intellectual 
blindness,  than  ipalking  in  darkness  does.  In  the  time  of 
("hrisl's  appearing,  the  people  were  in  a  much  worse  state 
than  in  the  time  of  the  prophet,  which  was  nearly  700  years 
b.-fore ;  as,  during  all  this  period,  they  were  growing  more 
ignorant  and  sinful. 

77ie  region  and  shadora  of  death.]  These  words  are  amaz- 
ingly descriptive.  A  region  of  death — death's  cotmtry,  where, 
in  a  peculiar  manner.  Death  lived,  reigned,  and  triumphed, 
subjecting  all  the  people  to  his  sway. 

,'ihadow  of  death.]  S/ciu  Savarov,  used  only  here  and  in 
l.uke  i.  79.  but  often  in  the  Old  Covenant,  wliere  the  Hebrew 
Is  niO  ^1  tsnl  maveth.  It  is  not  easy  to  enter  fully  into  the 
"deal  moaning  of  this  term.  As  in  the  former  clause.  Death 
IS  personified,  so  here.  A  shadoio  is  that  darkness  cast  upon 
a  place  by  a  body  raised  between  it  and  the  light  or  sun. 
Death  Is  here  represented  as  standing  between  the  land  above- 
mentioned,  and  the  Light  of  Life,  or  Su7i  of  Righteojisi,ess  : 
in  consequence  of  which,  all  the  inhabitants  were  involved  in 
B  continual  cloud  of  intellectual  darkness,  misery,  and  sin. 
The  heavenly  Stm  was  continually  eclipsed  to  them,  till  this 
glorious  time,  when  Jesus  Christ,  the  true  Light,  shone  forth 
in  the  beauty  of  holiness  and  truth.  Christ  began  his  minis- 
try in  Galilee,  and  frequented  this  uncultivated  place  more 
than  he  did  Jerusalem,  and  other  parts  of  Judea  :  here  his 
preaching  was  peculiarly  needful;  and  by  this  was  the  pro- 
phecy fullllled. 

17.  Jesxis  beganto  preach,  and  to  say,  Repent]  See  on  chap, 
iii.  1,2.  Every  preacher  commissioned  by  God  to  proclaim 
salvation  to  a  lost  world,  begins  his  work  w-ith  preaching  the 
doctrine  of  repentance.  This  was  the  case  with  all  the  pro- 
phets, Jolin  the  Baptist,  Jesus  Christ,  all  the  apostles,  and 
all  their  genuine  successors  in  the  Christian  ministry.  The 
reasons  are  evident  in  the  notes  already  referred  to:  and  for 
the  p.xplanatiori  of  the  word  Krtovuaeiv,  preaching,  or  pro- 
claiming as  a  herald,  see  at  the  end  of  chap.  iii. 

18.  Simon  called  Peter,  and  Andrew  his  brother.]  Why  did 
not  Jesus  Christcall  some  of  the  eminentscn7)e.s  or  Pharisees, 
to  publish  his  Gospel,  and  not  poor  iinlenrned  fishermen, 
without  credit  or  authority  1  Because  it  was  the  kingdom  of 
heaven  \.\\cy  were  to  preach,  and  their  teaching  must  come 
from  above :  besides,  the  conversion  of  sinners,  though  it  bo 
etlected  instrumentally  by  the  preaching  of  the  Gospel,  yet 
the  grand  agent  in  it  is  the  Spirit  of  God.  As  the  instruments 
were  comparatively  mean,  and  the  work  which  was  accom- 
plished by  them  was  grand  and  glorious,  the  excellency  of 
the  power  at  once  appeared  to  be  of  God,  and  not  of  man  ; 
and  thus  the  glory,  due  alone  to  his  name,  was  secured,  and 
the  great  Operator  of  all  good  had  the  deserved  praise.  Se- 
minaries  of  learning,  in  the  order  of  God's  providence  and 
grace,  have  great  and  important  uses ;  and  in  reference  to 
such  uses,  they  should  be  treated  with  great  respect :  but  to 
make  preachers  of  the  Gospel  is  a  matter  to  which  they  ai'e 
utterly  inadequate  :  it  is  a  prerogative  that  God  never  did,  and 
never  will,  delegate  to  man. 

Where  the  seed  of  the  kingdom  of  God  is  sowed,  and  a 
dispensation  of  the  Gospel  is  committed  to  a  man,  a  good 
education  may  be  of  great  and  general  use  :  but  it  no  more 
follows,  because  a  man  has  had  a  good  education,  that  therefore 
he  is  qualified  to  preach  the  Gospel,  than  it  does,  that  because 
he  has  not  had  that,  therefore  he  is  unqualified :  for  there 
may  be  much  ignorance  of  divine  things  where  there  is  much 
human  learning;  and  a  man  may  be  well  taught  in  the  things 
of  God,  and  be  able  to  teach  others,  who  has  not  had  the  ad- 
vantages of  a  liberal  education. 

Men-made  ministers  have  almost  ruined  the  heritage  of 
God.  To  prevent  this,  our  church  requires  that  a  man  be 
inwardly  mured  to  take  upon  himself  tliis  ministry,  before  he 
can  be  ordained  to  it.  And  he  who  cannot  say  that  he  tru.'its 
(has  rational  and  scriptural  conviction)  that  he  is  moved  by 
the  Holy  Ghost  to  take  upon  himself  this  office,  is  an  intruder 
into  the  heritage  of  God,  and  his  ordination  ipso faclo\'\iiMc<\. 
and  of  none  eflect.  See  the  truly  apostolic  Ordination  ser- 
vice of  the  church  of  England. 

Fishers.]  Persons  employed  in  a  lawful  and  profitable  avo- 
cation, and  faithfully  discharging  their  duty  in  it.  It  was  a 
tradition  of  the  elders,  that  one  of  Joshua's  ten  precepts  was, 
that  all  men  shoidd  have  an  equal  right  to  spread  their  nets 
and  fish  in  the  sea  of  Tiberias,  or  Galilee.  The  persons  men- 
tioned here,  were  doubtless  men  of  pure  morals ;  for  the  mi- 
nister of  God  should  have  a  good  report  from  tiiem  that  are 

WitlKIUt. 


19  And  he  saith  unto  them,  Follow  me,  and  ^  I  will  make  you 
fishers  of  men. 

20  I'  And  they  straightway  left  their  nets,  and  followed  him. 

21  '  And  going  on  from  thence,  he  saw  other  two  brethren, 
•lames  the  son  of  Zebcdee,  and  .John  his  brother,  in  a  ship  with 
Zebedee  their  father,  mending  their  nets  :  and  he  called  them. 

22  And  they  immediately  left  the  ship  and  their  father,  and 
followed  him. 

2-3  H  And  Jesus  went  about  all  Galilee,  k  teaching  in  their 
synagogues,  and  preaching  'the  Gospel  of  the  kingdom,  "and 


19.  Folloipme.]  Come  after  me,  Sevre  oiriaw  pLov.  Receive 
my  doctrine,  imitate  me  in  my  conduct — in  every  respect  ba 
my  disciples.  We  may  observe,  that  most  of  the  calls  of  God 
to  man  are  expressed  in  a  few  solemn  words,  which  alarm 
the  conscience  and  deeply  impress  the  heart. 

Iieillmakb  youfi.shers'ofmen.]  Ezek.  ch.  xlvii.  8 — -lO.  casta 
.much  light  on  this  jslace  :  and  to  this  prophet  our  Lord  proba- 
bly alludes.  To  follow  Christ,  aixl  be  admitted  into  a  part- 
nership of  his  ministry,  is  a  great  honour  ;  but  those  only  who 
are  by  himself  fitted  for  it,  God  calls.  Miserable  are  those  who 
do  not  wait  for  this  call — who  presume  to  take  the  name  of 
fishers  of  men,  and  know  not  how  to  cast  the  net  of  the  divino 
word,  because  not  brought  to  an  acquaintance  with  the  saving 
power  of  the  God  who  bought  them.  Such  persons  have  only 
their  secular  interest  in  view,  study  not  to  catch  men,  hut  to 
catch  money:  and  though,  for  charity's  sake,  it  may  be  said 
of  a  pastor  of  this  spirit,  he  does  not  enter  the  sheepfold  as  a 
thief,  yet  he  certainly  lives  as  a  hireling.  See  Quesneil. 
Following  a  persoii,  in  the  .Icwish  phrase,  signifies  being  his 
disciple  or  scholar.  See  a  similar  mode  of  speech,  2  Kgs.  vi.  19. 

20.  T'hey  straightica;/  left  their  nets.]  A  change  as  far  as  it 
respected  secular  thing's,  every  way  to  their  disadvantage.  The 
proud  and  the  profane  may  exultand  say,  "Such  preachers 
as  these  cannot  be  much  injured  by  their  sacrifices  of  secu- 
lar property — they  have  notiiingbut  nets,  &c.  to  leave."  Let 
such  carpers  at  the  institution  of  Christ  know,  that  he  who 
has  notliing  hut  a  net,  and  leaves  that  for  the  sake  of  doing 
good  to  the  souls  of  men,  leaves  his  all:  besides,  he  lived 
comfortably  by  his  net  before ;  but  in  becoming  the  servant 
of  all  for  Christ's  sake,  he  often  exposes  himself  to  the  want 
of  even  a  morsel  of  bread.     See  on  chap.  .rix.  27. 

22.  Left  the  ship  and  their  father.]  By  the  ship,  to  vXotov, 
we  are  to  understand  the  mere  fishing-boat,  used  for  extend- 
ing their  nets  in  the  water,  and  bringing  the  halser  or  rope 
of  the  further  end  to  shore,  by  which  the  net  was  pulled  to 
land.  But  why  should  these  he  called  to  leave  their  employ- 
ment and  their  father,  probably  now  aged  7  To  this  I  answer, 
that  to  be  obedient  to,  provide  for,  and  comfort  our  parents,  is 
the  highest  duty  wo  owe  or  can  discharge,  e.xcept  that  to  God. 
But  when  God  calls  to  the  work  of  the  ministry,  father,  and 
mother,  and  all  must  be  left.  Were  we  necessary  to  their 
comfort  and  support  before  1  Then  God,  if  he  calls  us  into 
another  work  or  state,  will  take  care  to  supply  to  them  our 
lack  of  service  some  other  way  ;  and  if  this  be  not  done,  it  is 
a  proof  we  have  mistaken  our  call.  Again,  were  our  parents 
necessary  to  iis,  and  in  leaving  them  for  the  sake  of  the  Gos- 
pel, or  in  obedience  to  a  divine  command,  do  we  deprive  our- 
selves of  the  comforts  of  life  1  No  matter — we  should  prefer 
the  honottr  of  serving  the  Most  High,  even  in  poverty  and 
humility,  to  all  the  comforts  of  a  father's  house.  But  what 
an  honour  was  the  vocation  of  James  and  John,  to  old  Zebe- 
dee their  father.  His  sons  are  called  to  be  heralds  of  the  God 
of  heaven !  Allowing  him  to  have  been  a  pious  man,  this 
must  have  given  him  unutterable  delight. 

23.  Teaching  in  their  synagogues.]  Synagogue,  avva- 
yMyri,  fromcrvv,  together,  atid  ayio,  /  ftrr/?^,  a"  public  assembly 
of  persons,  or  the  place  wiiere  such  persons  publicly  assem- 
bled. 'Synagogues  among  the  .lews,  were  not  probably  older 
than  the  return  from  the  Babylonish  captivity.  They  were 
erected  not  only  in  cities  and  towns,  but  in  the  country, 
and  especially  by  rivers,  that  they  might  have  water  for  tlie 
convenience  of  their  frequent  washings. 

Not  less  than  ten  persons  of  respectability  composed  a  sy- 
nagogue, as  the  rabbins  supposed  that  this  number  of  per- 
sons, of  independent  property,  and  well  skilled  in  the  law, 
were  necessary  to  conduct  the  afTairs  of  the  place,  and  keep 
up  the  divine  worship.  See  Lightfoot.  Therefore,  where 
this  number  could  not  be  found,  no  synagogue  was  built ; 
but  tliere  might  be  many  synagogues  in  one  city  or  town, 
provided  it  were  populous.  Jerusalem  is  said  to  have  con- 
tained 480.  This  need  not  be  wondered  at,  when  it  is  consi- 
dered that  every  Jew  was  obliged  to  worship  God  in  public, 
either  in  n  synagogue  or  in  the  temple. 

The  chief  things  belonging  to  a  synagogue  were :  1st,  The 
ark  or  chest,  made  after  the  mode  of  the  ark  of  the  covenant, 
containing  the  Pentateuch.  2dly,  The  pulpit  and  desk,  in  the 
middle  of  the  synagogue,  on  which  ne  stood  who  read  or 
expounded  the  law.  3dly,  The  seats  or  petes  for  the  men  be- 
low, and  the  galleries  for  tlie  women  above.  4thly,  The 
lamps  to  give  light  in  the  evening  service,  and  at  the  feast  of 
the  dedication.  And  Sthly,  Ajyartments  for  the  utensils  and 
alms-chests. 

The  synagogue  was  governed  by  a  covincil  or  assembly, 
over  whom  w^as  a  president,  called  in  the  Gospels,  the  ruler 
of  the.  synagogue.    These  aie  somotimes  called  chi<fs  of  tht 


Observations  upon  the 


CHAPTER  IV. 


tcmpialion."  of  Christ. 


lie^ing  all  manner  of  sickness,  and  all  manner  of  disease 
among  the  people. 

24  And  his  fame  went  throughout  all  Syria :  and  they  brought 
unto  him  all  sick  people  that  were  taken  with  divers  diseases, 
and  torments,  and  those  which  were  possessed  with  devils. 


1  Murk  3.  7.  Sc  7.  31.    Luke  5.  13. 


Jews,  the  rulers^  the  priests,  or  elders,  the  governors,  the 
overseers,  the  fulhr-rs  of  the  sijiiagogue.  Servic.T  was^por- 
formed  in  them  three  times  a  day — morning,  ojlernoon,  and 
night.  Synagogue,  among  the  Jews,  had  often  the  same  mean- 
ing as  congregation  among  us,  or  place  of  judicature;  see 
James  ii.  2. 

Preaching  the  Gospel  of  the  kingdom.]  Or,  proclaiming  the 
elad  tidings  of  the  kingdom.  See  the  preceding  notes.  Be- 
hold here  the  perfect  pattern  of  an  evangelical  preacher  :  1. 
He  goes  about  seeking  sinnrrs  on  every  side,  that  he  may 
show  them  the  way  to  heaven.  2.  He  proclaims  the  glad  tidings 
of  tlic  kingdom,  with  a  freedom  worthy  of  the  King  whom  he 
serves.  3.  He  makes  his  reputation  and  the  confidence  of  tlie 
people,  subservient  not  to  his  own  interest,  but  to  the  salva- 
tion of  souls.  4.  To  his  preaching  lie  joins,  as  far  as  he  has 
ability,  all  works  of  mercy,  and  lemporal  assistance  to  the 
bodies  of  men.  5.  He  takes  care  to  inform  men  that  diseases, 
and  all  kinds  of  temporal  evils,  are  the  effects  of  sin,  and  that 
their  hatred  to  iniquity  should  increase  in  proportion  to  the 
evils  they  endure  through  it.  0.  And  that  nothing  but  the 
power  of  God  can  save  them  from  sin  and  its  consequences. 

VoY  glad  tidings,  or  Gospel,  see  chap.  i.  title  :  Proclaimi^ig, 
see  chap.  iii.  1.  and  end  ,  and  for  the  meaning  of  kingdom,  see 
chap.  iii.  2. 

All  manner  of  sickness,  and  all  ?nanner  of  disease.]  There 
is  a  difference  "between  voaos,  translated  hei'e  sickjiess,  and 
fiaXaKta,  translated  disease.  The  lirst  is  thus  delincd  ;  vouo;, 
Trjv  xpoviav  Kaxoiradetav,  a  disease  of  some  standing,  a  chronic 
disorder. 

Infirmity,  jioKaKia,  rriv  irpuTKaipov  avco/xaXiav  tov  uaiiaros, 
a  temporary  disorder  of  the  body.  Theophylact.  This  is  a 
proper  distinction,  and  is  necessary  to  be  observed. 

24.  Sickpeople.]  Tot/f  KaKcos  txoiras-,  those  whofelt  ill— were 
afflicted  with  any  species  of  malady. 

And  torments.]  Gaaavoig,  from  0aaai>igo3,  to  examine  by 
torture,  such  as  colics,  gouts,  and  rheumatisms,  whicli 
racked  every  joint. 

Possessed  with  devils.]  Demoniacs.  Persons  possessed  by 
evil  spirits.  This  is  certainly  the  plain  obvious  meaning  of 
demoniac  in  the  Gospels. 

Many  eminent  men  think,  that  the  sacred  writers  accom- 
n\odated  themselves  to  the  unfounded  prejudices  of  the  com- 
mon people,  in  attributing  certain  diseases  to  the  influence  of 
evil  spirits,  which  were  merely  the  effects  of  natural  causes; 
but  that  this  explanation  can  never  comport  with  the  accounts 
given  of  these  persons,  shall  be  proved  as  the  places  occur. 

Our  common  version,  which  renders  the  word,  those  pos- 
sessed by  devils,  is  not  strictly  correct ;  as  the  word  devil, 
iin0oXoi,  is  not  found  in  tiv;  plural  in  any  part  of  the  Sacred 
Writings,  when  speaking  of  evil  spirits':  for  though  tliere 
are  multitudes  of  demons,  Mark  v.  9.  yet  it  appears  there  is 
but  one  devil,  who  seems  to  be  supreme,  or  head,  over  all  the 
rest.  AtaffoXos,  signifies  an  accuser  or  slanderer,  1  Tim.  iii. 
11.  2  Tim.  iii.  3.  Tit.  ii.  3.  Perhaps  Satan  was  called  so,  1st. 
because  he  accused  or  slandered  God  in  Paradise,  as  averse, 
from  the  increase  of  man's  knowledge  and  happiness.  Gen. 
iii.  5.  John  viii.  44.  and  2dly,  because  he  is  the  accuser  of  men, 
Rev.  xii.  9,  10.  See  also  Job  i.  2.  The  word  comes  from  Sia, 
through,  and  0aXXciv,  to  cast,  or  shoot,  because  of  the  influ- 
ence of  his  evil  suggestions  :  compared,  Eph.  vi.  16.  io  fiery 
darts:  and  thus  it  is  nearly  of  the  same  meaning  with  o 
Trttpagwu,  he  who  pierces  through.     See  on  ver.  3. 

iitna^e.)  Persons  afflicted  with  epileptic  or  other  disorders, 
which  are  always  known  to  have  a  singular  increase  at  the 
c/iange  a.iid  full  o(  the  moon.  This  undoubtedly  proceeds 
from  the  superadded  attraclire  influence  of  the  sun  and 
moon  upon  the  earth's  atmosphere  ;  as  in  the  periods  men- 
tioned above,  these  two  luminaries  are  both  in  conjunction  ; 
and  their  united  attractive  power  being  exerted  on  the  earth 
at  the  same  time,  not  only  causes  thefiux  and  rejlux  of  the 
ocean,  but  occasions  a  variety  of  important  changes  in  the 
bodies  of  infirm  persons,  of  animals  in  general,  but  more  par- 
ticularly of  those  who  are  more  sensible  of  these  variations. 
And  is  this  any  wonder,  when  it  is  well  known,  that  a  very 
slight  alteration  in  the  atmosphere  causes  the  most  uncomfort- 
able sensations  to  a  number  of  invalids'?  But  sometimes  even 
these  diseases  were  caused  by  demons.  See  on  chap.  viii.  16, 
34.  and  xvii.  15. 

Palsy.]  Palsy  is  defined,  a  sudden  loss  of  tone  and  vital 
power  in  a  certain  part  of  the  human  body.  This  may  affect 
a  limb,  the  whole  side,  the  tongue,  or  the  whole  body.  This 
disorder  is  in  general  incurable,  except  by  the  miracitlous 
power  of  God,  unless  in  its  slighter  stages. 

Be  healed  them.]  Either  witli  a  word  or  a  touch :  and  thus 
proved,  that  all  nature  was  under  liis  control. 

25.  This  verse  is  immediately  connected  with  the  oth  chap- 
ter, and  should  not  be  separated  from  it. 

Great  multitudes.]  This  even  according  to  the  .lews,  was 
one  proof  of  the  days  of  the  Messiah  :  for  they  acknowledged 
that  in  his  time  there  should  be  a  great  famine  of  the  word  of 


and  those  which  were  lunatic,  and  those  that  had  the  palsy, 
and  he  liealed  them. 

25  "  And  there  followed  him  great  mnltitudts  of  peoplc/rotrt 
b  Galilee,  anAfrom  Uecapolis,  and/roni  Jerusalem,  and  from 
Judea,  aiidyVo«!  beyond  Jordan. 


■XI.  33.     l.uke  6.  17.     M»rk  5.  Oft. 


God;  and  thus  they  understood,  Amos  viii.  11.  Behold  the 
days  cume — that  I  irill  send  a  famine  in  the  land,  not  a  fa- 
mine of  bread — but  of  hearing  the.  words  of  the  Lord. 

And  as  the  Messiah  was  to  dispense  this  word,  the  bread  of 
life,  hence  they  believed  lliat  vast  multitudes  from  all  pai1» 
shoiUd  be  gathered  together  to  him.  bee  Schoetgenius  on 
this  place. 

Uecapolis.]  A  small  country  situated  between  Syria  and  Ga- 
lilee of  the  Nations.  It  was  called  Derapolis,  A^jKan-oAij,  from 
(]cKa,  ten,  and  irnXii,  a  city,  because  it  contained  only  ten  cities , 
the  metropolis,  and  most  ancient  of  which,  was  Damascus. 

From  beyond  Jordan.]  Or,  from  the  side  of  Jordan.  Pro- 
bably this  was  the  country  which  was  ocrui)ied  anciently  by 
the  two  tribes  of  ii'ei(6e;;.  and  Gad,  and  the  half  tribe  ni  Ma- 
nasseh  ;  for  tlx;  country  of  Uecapolis  lay  on  both  sides  of  the 
river  Jordan.     See  Numb,  xxxii.  5,  33. 

The  account  of  our  Lord's  temptation,  as  given  by  the  evan- 
gelist, is  acknowledged  on  all  hands,  to  lie  extremely  difficult. 
Two  modes  of  interpretation  have  b'^en  generally  resorted  to, 
in  order  to  make  the  whole  plain  and  intelligiVile :  viz.  the 
literal  and  allegorical.  In  all  cases  where  it  can  possibly  ap- 
ply, I  prefer  the  first :  the  latter  should  never  be  used,  unh'ss 
obviously  indicated  in  the  text  itself;  or  so  imperiously  ne- 
cessary, that  no  other  mode  of  interpretation  cui  possibly  ap- 
ply. In  tlie  preceding  observations,  I  have  taken  up  the  sub- 
ject in  a  literal  point  of  view  ;  and  it  is  hoped  that  most  of  the 
difficulties  in  the  relation  have  been  removed,  or  obviated  by 
this  plan.  An  ingenious  correspondent  has  favoured  me  with 
some  observations  on  the  subjei-t,  which  have  much  more  than 
the  merit  of  novelty  to  recommend  them.  I  shall  give  an  ab- 
stract of  some  of  the  most  striking;  and  leave  the  whole  to  the 
reader's  further  consideration. 

The  thoughts  in  this  communication  proceed  on  this  ground: 
"  These  temptations  were  addressed  to  Christ  as  a  pji.blic  per- 
son, and  respected  his  conduct  in  the  execution  of  his  minis- 
try;  and  are  reported  to  his  church  as  a  forcible  and  practi- 
cal instruction,  concerning  the  proper  method  of  promoting 
the  kingdom  of  God  upon  earth.  They  are  warnings  against 
those  Satanic  illusions,  by  which  the  servants  of  Christ  are 
liable  to  be  hindered  in  their  great  work,  and  even  stopped  in 
the  prosecution  of  it. 

"  As  our  Lord  had,  at  his  baptism,  been  declared  to  be  the 
Son  of  God,  ;'.  e.  the  promised  Messiah,  this  was  probably  well 
known  to  Satan,  who  did  not  mean  to  insinuate  any  thing  to 
the  contrary,  when  he  endeavoured  to  engage  him  to  put  forth 
an  act  of  that  power  which  he  possessed  as  the  Mr  ssiah.  The 
mysterious  union  of  tile  divine  with  the  human  n.iture,  in 
our  Lord's  state  of  humiliation,  Satan  might  think  possible  to 
be  broken,  and  therefore  endeavoured  in  the  first  temptation, 
Command  these  stones  to  be  made  bread,  to  induce  our  l/ord 
to  put  forth  a  separate  independent  act  of  power  ;  which  our 
Lord  repelled,  by  showing  his  intimate  union  with  the  Divine 
Will,  which  he  was  come  to  fulfil — Man  shnll  not  lire  hy 
bread  alone,  but  by  every  word  that  proccrdcth  out  of  the 
7noulh  of  God.  Thus  showing,  as  he  did  on  another  occasion, 
that  it  was  his  meal  and  drink  U>  do  the  wilt  of  his  Father. 

"  2.  The  ground  of  the  temptation  wa.s  then  changed  :  and 
Vnc  fulfilment  of  the  Divine  ^Vill,  in  the  completion  of  a  pro- 
phetic promise,  wa-s  made  the  ostensible  object  of  the  next  at- 
tack. Cast  thyself  down— for  it  is  wuitten,  }fe  will  give  hia 
angels  charge  concerning  thee,  and  in  their  hands  shall  they 
bear  thee  up,  &c.  This  our  Lord  repelled  with — 'J'hou  shaft 
not  tempt  the  Lord  thy  God — as  Satan  had  designed  to  indue* 
him  to  seek  this  public  miraculous  confirmation  of  (iod's  pe- 
culiar care  over  him  a.s  the  promised  .Messiah  ;  of  his  being 
which,  according  to  the  hypothesis  above,  Satan  had  no  doubt. 
Moses  being  appointed  to  a  great  and  important  work,  needed 
miraculous  signs  to  strengthen  his  faith  ;  but  the  sacred  hu- 
manity of  our  blessed  Lord  -needed  them  not;  nor  did  his  wis- 
dom judge  that  such  a  sign  from  heaven  was  essential  to  the 
instruction  of  tlie  people. 

"  3.  The  last  temptation  was  the  most  subtle  and  the  nio.st 
powerful — All  these  tcill  I  give  unto  thee,  if  thou  wilt  fall 
duirn  and  ivorshipmc.  To  inherit  all  nations,  had  been  re- 
peatedly declared  to  be  the  birthright  of  the  Messiah.  Hi* 
right  to  universal  empire  could  not  be  controverted  ;  nor 
could  Satan  presume  to  make  the  investiture.  What,  then, 
^vas  his  purpose  1  Satan  had  hitherto  opposed,  and  that  with 
considerable  success,  the  kingdom  of  God  upon  earth  ;  and 
what  he  appe.aas  to  propose  here,  were,  terms  of  peace  and  an 
honourable  retreat.  Tlie  worship  wliich  he  exacted  was  an 
act  of  homage,  in  return  for  his  cession  of  that  asceiidency 
which,  through  the  sin  of  man,  he  had  obtained  in  the  world. 
Having  long  established  his  rule  among  men,  it  was  not  at 
first  to  be  expected,  that  he  would  resign  it  without  a.  combat: 
but  the  purpose  of  this  last  temptation  appears  to  be  an  oflTer 
to  decline  any  further  contest ;  and  yet  more,  if  his  terms 
were  accepted,  apparently  to  engage  his  influence  to  promote 
the  kingdom  of  the  Messiah.  And  as  the  condition  of  this 
proposed  alliance,  he  required  not  divine  worship,  but  such. 
23 


Our  Lord  commences  liis 


ST.  MATTHEW. 


fcrmon  on  the  monnt. 


an  act.  of  homage,  as  implied  amily  and  obligation  ;  and  if 
this  construction  be  allowed,  he  may  be  supposed  to  have  en- 
forced the  necessity  of  the  measure,  by  every  suggestion  of  the 
consr.quenccs  of  a  refusal.  The  sufferi/igs  which  wcm\d  in- 
evitably result  from  a  provoked  opposition,  which  would  ren- 
der the  victory,  though  certain  to  Christ  himself,  dearly 
bought ;  added  to  which,  the  conflict  he  was  prepared  to  carry 
on  through  succeeding  ages,  in  which  all  his  subtlety  and 
powers  sliould  be  employed  to  hinder  the  progress  of  Christ's 
cause  in  the  earth,  and  that  with  a  considerable  degree  of  an- 
ticipated success.  Here  the  devil  seems  to  propose  to  make 
over  to  Christ  the  power  and  influence  he  possessed  in  this 
world,  on  condition  that  he  would  enter  into  terms  of  peace 
with  him  :  and  the  inducement  ofl'ercd  was,  that  thereby  our 
Lord  should  e-icape  those,  suffering.^  both  in  his  oienperso7i, 
and  in  that  of  his  adherents,  which  a  provoked  contest  would 
insure.  And  we  may  suppose  that  a  similar  temptation  lies 
liid  in  the  desires  excited  even  in  some  of  the  servants  of 
Clu-ist,  who  may  feel  themselves  often  induced  to  employ 
irorUUy  influence  and  power  for  the  promotion  of  his  king- 
dom, even  though,  in  so  doing,  an  apparent  communion  of 
Christ  and  Belial  is  the  result:  for  it  will  be  found  that  nei- 
ther worldly  riches,  nor  power,  can  be  employed  in  the  ser- 
vice of  Christ,  till,  like  the  spoils  taken  in  war,  Dent  xxxi. 
21—23.  they  have  passed  through  the  lire  and  water  ;  as,  with- 
out a  divine  purification,  tliey  are  not  fit  to  be  employed  in  the 
service  of  God  and  his  church. 

"  Hence  we  may  conclude,  that  the  first  temptation  had  for 
its  professed  object,  1st,  our  Lord's  personal  relief  and  com- 
fort, through  the  inducement  of  performing  a  separate  and 
independent  act  of  power.  The  second  temptation  professed 
to  have  in  view  his  public  acknowledgment  by  the  people  as 
tlic  Messiah:  for  should  they  see  him  work  such  a  miracle 
as  throwing  himself  down  from  the  pinnacle  of  the  temple 
witliout  receiving  any  hurt,  they  would  be  led  instantly  to  ac- 
knowledge his  divine  mission :  and  the  evilof  this  temptation 
may  be  explained,  as  seeking  to  secure  the  success  of  his  mis- 
sion by  other  means  than  those  which,  as  the  Messiah,  he  had 
received  from  the  Father.     Compare  John  xiv.  31. — The  third 


temptation  was  a  subtle  atteiupt  to  induce  Christ  to  acknow- 
ledge Satan  as  an  ally  in  the  cstablislimcnt  of  his  kingdom." 
— E.  M.  B. 

The  above  is  the  substance  of  the  ingenious  thcoi-y  of  my 
correspondent,  which  may  be  considered  as  a  third,  mode  of 
interpretation,  partaking  equally  of  the  allegoric  and  literal. 
I  still,  however,  think,  that  the  nearer  we  keep  to  the  teller  in 
all  such  difficult  cases,  the  more  tenable  is  our  ground,  espe- 
cially where  the  subject  itself  docs  not  obviously  require  the 
allegorical  mode  of  interpretation.  Among  many  things  wor- 
thy of  remark  in  the  preceding  theory,  the  following  deservc>t 
inost  attention :  That  t>atan  is  ever  ready  to  tempt  the  govern- 
ors and  ministers  of  the  Christian  Church  to  suppose,  that 
worldbj  means,  huinan policy,  secular  interest  and  influence, 
are  all  essentially  necessary  for  the  support  a;id  extension  of 
that  kingdom  which  is  not  of  this  irorldl  h'uch  persons  can 
never  long  preserve  hallowed  hands — they  bring  the  world 
into  the  c/iwrcA;  endeavoin-  to  sanctify  the  bad  means  they 
use,  by  the  good  end  they  aim  at ;  and  often,  in  the  prosecu- 
tion of  their  object,  by  means  which  are  not  of  God's  devising, 
are  driven  into  straits  and  difliculties,  and  to  extricate  them- 
selves, tell  lies  for  God's  sake.  This  human  policy  is  from 
beneath — God  will  neither  sanction  nor  bless  it.  It  has  been 
the  bane  of  true  religion  in  all  ages  of  the  world  ;  and  in  every 
countiy  where  the  cause  of  Christianity  has  been  established, 
such  schemers  and  plotters  in  the  church  of  God  are  as  dan- 
gerous to  its  interests,  as  a  plague  is  to  the  health  of  society. 
The  governors  and  ministers  of  the  Christian  cluirch,  should 
keep  themselves  pure,  and  ever  do  God's  work  in  his  own 
way.  If  the  slothful  servant  slionld  be  cast  out  of  the  vine- 
yard, he  that  corrupts  the  good  seed  of  the  divine  field,  or 
sows  tares  among  the  wheat,  should  be  considered  as  an  ene- 
my to  righteousness,  and  be  expelled  from  the  sacred  pale  as 
one  who  closes  in  with  the  temptation — "  All  these  thing,'^, 
(the  kingdoms  of  the  world,  and  the  glory  of  them,)  will  1  give 
unto  THEE,  if  thou  wilt  fall  down  and  worship  ■^lE."  However 
necessary  the  church  may  be  to  the  state  ;  and  the  state  to  the 
church,  yet  the  latter  is  never  in  so  much  danger,  as  when 
the  former  smiles  upon  it. 


CHAPTER  V. 

Christ  begins  his  sermon  on  the  mount,  1,  2.  The  beatitudes,  3—12.  TT^e  discijiles  the  salt  of  the  earth,  and  light  of  the 
world,  13—16.  Christ  is  not  come  to  destroy,  but  confirm  and  fulfil  the  Law  and  the  Prophets,  17—19.  Of  the  righteous- 
ness of  the  scribes  and  Pharisees,  20.  Interpretation  of  the  precepts  relalire  to  murder,  anger,  and  injurious  speaking, 
21,22.  Of  reconciliation,  23—26.  Of  impure  acts  and  propensities,  and  the  necessity  of  mortification,  27—30.  Of  di- 
vorce, 31,  "32.  ty"  oaths  and  profane  swearing,  33—37.  Of  bearing  injuries  and  persecution,  38—41.  Of  borrowing  and 
landing,  42.  Of  lore  and  hatred,  43—46.  Of  civil  respect,  47.  Christ's  disciples  must  resennble  their  heavenly  Father,  48. 
[A.  M.  4031.  A.  t).  27.  An.  Olymp.  CCI.  3.] 

AND  seeing  the  multitudes,  "  he  went  up  into  a  mountain :  1    3  *>  Blessed  are  the  poor  in  spirit :  for  theirs  is  the  kingdom 
and  when  he  was  set,  his  disciples  came  unto  him :         |  of  heaven. 


2  And  he  opened  his  mouth,  and  taught  them,  saying, 

»  Mk.  3.  !3,  M.— b  Lk.  P.  20.  Sec  Ps.  SI.  17.  Pro.  16.  19.  &.  29.  23.  Is.  57.  IE.  &  6G.  5. 


Blessed  are  they  that  mourn  :  for  they  shall  be  comforted. 

CI.  2,  3.    Luke  S.  31.  John  16.  !^.    2  Cor,  1.  7.    Rev.  21.  4. 


NOTES. — Verse  L  And  seeing  tlie  multitudes.]  Tuv;  ox^ovc, 
(hr.te  multitudes,  viz.  those  mentioned  in  the  preceding  verse, 
which  .should  make  the  first  verse  of  this  chapter. 

He  went  up  into  a  mountain.]  That  he  might  have  the 
greater  advantage  of  speaking,  so  as  to  be  heard  by  that  great 
concourse  of  people  which  followed  him. 

And  ichen  he  was  set.]  The  usual  posture  of  public  teachers 
among  the  Jews,  and  among  many  other  people.  Hence  sit- 
ting was  a  synonymous  term  for  teaching,  amongthe  rabbins. 
Jlis  -disciples.]  The  word  ^laOnrni,  signifies  literally  a  scho- 
lar. Tliose  who  originr-Uy  followed  Christ,  considered  him 
in  the  light  of  a  divine  teacher,  and  conscious  of  their  igno- 
rance, and  the  importance  of  his  teaching,  they  put  them- 
selves under  his  tuition,  that  they  might  be  instructed  in 
h'«-ven!y  things.  Having  been  taught  the  mysteries  of  the 
kingdom  of  God,  they  became  closely  attached  to  their  divine 
Master,  imitating  his  life  and  manners;  and  recommending 
his  salvation  to  all  the  circle  of  their  acquaintance.  This  is 
still  the  characteristic  of  a  genuine  disciple  of  Christ. 

3.  Blessed  wee  the  poor  in  spirit,  &c.]  Or,  happy,  j.iaKaptni, 
from  /(a,  or  jiri,  not,  and  (tijo,  futc,  or  death;  intimating,  that 
such  persons  were  endued  with  inunortcdity,  and  conse- 
quently were  not  liable  to  the  caprices  of  fate.  Homer, 
Iliad,  i.  339.  calls  the  supreme  gods,  Qeoiv  iiaKaptov,  the  ever 
happy  and  immortai,  gods,  and  opposes  them  to  OvnTuiv  av- 
Vpomotv,  mortal  men. 

Toj  6'  avTti)  fxapTvpoi  caruv 
n.ooj  TC  Otwi"  naKapwv,  Trpo;  re  OvrjTtov  avBpwiTMv. 
"  Be  ye  witnesses  before  the  immortal  gods,  and  before  mor- 
tal men."  From  this  definition  we  may  learn,  that  the  person 
whom  Christ  terms  happy,  is  one  who  is  not  under  the  influ- 
ence of  fate  or  chance,  but  is  governed  by  an  all-wise  Provi- 
dence, having  every  step  directed  to  the  attainment  of  immor- 
tal glory,  being  transformed  by  the  power  into  the  likoiess  of 
the  ever-blessed  God.    Thougli  some  of  the  persons,  wliose 
Btates  are  mentioned  in  these  verses,  cannot  be  said  to  be  as 
yet  blessed  or  happy,  in  being  made  partakers  of  the  divine 
nature ;  yet  they  are  termed  happy  by  our  Lord,  because  they 
are  on  the  straight  way  to  tliis  blessedness.    Taken  in  this 
light,  the  meaning  is  similar  to  that  expressed  by  the  poet, 
■When  describing  a  happy  man. 
Felix,  qui  potuit  rerum  cognoscere  causas  ' 
Alque  metus  omncs  et  ine.xorabiie,  tatum 
24 


Subjecit  pedibus  ;  strepitumque  Acherontis  avari ! 

Virg.  Geor.  ii.  v.  490. 
\Vhich  may  be  thus  paraphrased.  "Happy  is  he  who  gains 
the  knowledge  of  the  first  cause  of  all  things !  who  can  tram- 
ple on  every  fear,  and  the  doctrine  of  inexorable  fate  ;  and 
who  is  not  terrified  by  death,  nor  by  the  threatened  torments 
of  the  invisible  world." 

Poor  in  spirit.]  One  who  is  deeply  sensible  of  his  spiritual 
poverty  and  wretchedness.  Ilrcox'ii,  a  poor  man,  comes  from 
n-TcoCTo-o),  to  tremble,  or  shrink  with  fear.  Being  destitute  of 
the  true  riches,  he  is  tremblingly  alive  to  the  necessities  of 
his  soul,  shrinking  with  fear  lest  he  should  perish  without 
the  salvation  of  God.  Such  Christ  pronounces  happy,  be- 
cause there  is  but  a  step  between  them  and  that  kingdom 
which  is  here  promised.  Some  contend,  that  jiaKaotui  should 
be  referred  to  irvtvpari,  and  the  verse  translated  thus  ;  Hap- 
py, or  blessed  in  spirit  are  the  poor.  But  our  Lord  seems  to 
have  the  humiliation  of  the  spirit  particularly  in  view. 

Kingdom  of  heaven.]  Or,  rct'v  ovpavwv,  of  the  heavens.  A 
participation  of  all  the  blessings  of  the  New  Covenant  here, 
and  the  blessings  of  glory  above.  See  this  phrase  explained, 
chap.  iii.  2.  Blessed  are  the  poor?  this  is  God's  word:  but 
who  believes  it?  Do  we  not  say.  Yea,  rather,  Blessed  is  the 
rich  ?  The  Jewish  rabbins  have  many  good  sayings  relative 
to  that  poverty  and  humility  of  spirit  which  Christ  recom- 
mends in  this  verse.  In  the  treatise  called  Bammidbar  Rab- 
ba,  s.  20.  we  have  these  words :  There  were  three  (evils)  in 
Balaam,  the  evil  eye,  (envy)  the  loitering  spirit,  (pride)  and 
the  extensive  mind,  (avarice.)  Tanchum,  fol.  84.  The  law 
does  not  abide  tcilh  t/wse  w/io  have  the  extensive  mind,  (ava- 
rice) but  with  him  only  who  Itas  a  contrite  heart.  Kabbi  Cha- 
nina  said,  "Why  are  the  words  of  the  law  compared  to  wa- 
ter 7  Because,  as  waters  flow  from  heights,  and  settle  in  low 
places,  so  the  words  of  the  law  rest  only  with  him  who  is  of 
an  humble  heart."     See  Schocttgen. 

4.  Blcisedare  they  that  mourn.]  That  is,  those  who,  feeling 
their  spiritual  poverty,  mourn  after  God,  lamenting  the  ini- 
quity that  separated  them  from  the  fountain  of  blessednes.'!. 
Every  one  flies  from  sorrow,  and  seeks  after  joy  :  and  yet 
true  joy  must  necessarily  be  the  fruit  of  sorrow.  The  jrhole 
need  not  (do  not  feel  the  need  of)  the  physician ;  but  they  that 
are  sick  do ;  i.  e.  they  who  are  sensible  of  their  disease.  Ori- 
I  ly  such  persons  as  arc  deeply  convinced  of  the  sinfhlness  cf 


'Ilir  merct/ul,  pvre  hi  hrnrt, 


CHAPTER  V. 


nii'J  pcn'~c-makeTf>.  nrc  hlc!">e,<f. 


f>  *  Blessed  urn  tho  meek  ;  for  ^'  ttioy  shrill  inherit  the  earth. 
6  IJlessed  are  they  which  do  hunger  and  thirst  alter  riglile- 
•meness;  "  for  they  shall  be  filled. 
f  Blessed  are  the  merciful :  ''  for  they  shall  obtain  mercy. 
8  •  Blessed  are  the  pure  in  heart :  for  i  they  shall  see  tJod. 


Bin,  feel  tlie  plag\ie  of  their  own  heart,  and  turn  with  rlisgust 
from  Jill  worldly  consolations,  beca\ise  of  their  insulHciency 
to  render  them /(a;)/N/,  l\;ive  (Jod's  promise  of  solid  comfort. 
They  SHALf.  BE  cohifurtfrl,  s;iys  Christ,  TTapaK'^r]tir)(TovTai,  from 
■nana,  nr.ur,  and  (caAcw,  /  cull.  lie  will  call  them  to  himself, 
iind  speak  the  words  of  pardon,  pence,  and  life  eternal,  to 
their  hearts.  Sec  this  notion  of  the  word  expressed  fully  by 
Pur  Lord;  chap.  xi.  2;;.  come  tnto  me,  all  ye  who  are  tceary 
hnd  heary  laiitn.  and  I  will  give  you,  rest. 

r>.  lilea'sed  are  tM  jnreA-.]  Happy,  oi  vpacn;,  from  trnaoi,  easy, 
♦  hose  who  are  of  u  quiet,  gentle  spirit,  in  opposition  to  the 
proud  and  supercilious  scribes  and  Pharisees,  and  their  disci- 
ples. We  have  a  compound  word  in  English,  which  once 
fully  expressed  the  meanin;?  of  the  original,  viz.  gentleman  ; 
but"  it  has  now  almost  wholly  lost  its  original  signification. 
Our  word  mee/c,  comes  from  the  old  Anglo-Saxon  meca,  or 
meccea,  a  companion^  or  eiiiial,  because  lie  who  is  of  a  meek 
f^r  gentle  spirit,  is  ever  ready  to  associate  with  the  meanest  of 
thf)se  who  fear  God,  feeling  himself  superior  to  none:  and 
well  knowing,  that  he  has  nt)thing  of  spiritual  or  temporal 
good,  but  what  he  has  received  from  the  mere  bounty  of  God, 
having  never  deserved  any  favour  froin  his  hand. 

For  they  shall  inherit  the  earth.]  Or,  rriv  yrii>,  the  land.  Un- 
der this  expression,  which  was  conmionly  used  by  the  pro- 
phets to  signify  the  la7id  of  Canaan,  in  which  all  temporal 
good  abounded,  .ludg.  xviii.  9,  Id.  .lesus  Christ  points  out 
t\nX  abundance  of  spiritual  good  wliich  was  provided  for 
meu  in  llie  Gospel.  Besides,  (Canaan  was  a  type  of  the  king- 
<loin  of  God,  and  who  is  so  likely  to  inherit  glory,  as  the  man 
ill  whom  the  mce/cne.fs  and  gentleness  of  Jesus  dwell"!  In 
some  good  Mf'S.  and  several  ancient  versions,  the  fourtli  and 
fifth  vei-ses  are  tran.'sposed  :  see  the  authorities  in  the  varioiks 
readings  in  Profes.sor  Griesbach's  edition.  The  present  ar- 
raiieement  certainly  is  most  natural:  1.  Poverty,  to  which 
til '  promise  of  the  kingdom  is  made.  2.  Mourning,  or  dis- 
tress on  account  of  this  impoverished  state,  to  which  conso- 
lation is  promised.  And,  3.  Meekness,  established  in  the 
beait  by  f  he  consolations  received. 

■S.  TViey  wMrh  da  hunger  and  thirst.]  As  the  body  has  its 
iiHliuvil  appetites  of  hunger  and  thirst  for  the  food  and  drink 
Fuiiod  to  its  nourishment,  so  has  the  soul.  No  being  is  inde- 
slnirtihle  or  nnfailing  in  its  nature  but  God;  no  being  is  in- 
ilependent  but  Ilim:  as  the  body  depends  for  its  nourish- 
loent,  health,  and  strength,  upon  the  earth,  so  does  the  soul 
upon  liearen.  Heavenly  things  cannot  support  the  body; 
l\tcy  are  not  suited  to  it.s'nature;  earthly  things  cannot  sup- 
jinrl  the  soul,  for  the  same  reason.  When  the  uneasy  sensa- 
tion, termed  hunger,  takes  place  in  the  stomach,  we  know 
ive  must  get  food  or  perish.  When  the  soul  is  awakened  to 
a  Kense  of  its  wants,  and  begins  to  hunger  and  thirst  after 
ri!jlit(;ousness  or  holiness,  which  is  its  proper  food,  we  know 
that  it  must  be  purified  by  the  Holy  Spirit,  and  be  made  a 
partaker  of  that  living  bread,  John  viii.  48.  or  perish  ever- 
lastingly. Now,  as  God  never  inspires  a  prayer  but  with  the 
design  to  answer  it,  he  who  hungers  and  thirsts  after  the  full 
salvation  of  God,  may  depend  on  being  speedily  and  effectu- 
ally  blessed  or  si/^s^erf,  well-fed,  as  the  word  xnpTaaOnaov- 
rat,  implies.  Strong  and  intense  desire  after  any  object  has 
been,  both  by  poets  and  orators,  represented  metaphorically 
by  hunger  and  thirst.  See  the  well  known  words  of  Virgil. 
iEueid  iii.  55. 

Quid  nnn  mortalia  pectora  cogis, 

Anri  sacra  fames! 

"O  cursed  A?in^"r  after  gold!  what  canst  thou  not  influ- 
ence the  hearts  of  men  to  perpetrate  ■?"  How  frequently  do 
we  find,  ine.rplebilis  honornm  fames — sitiens  virtiitis—fa- 
viate  siTis,  the  insatiable  hunger  after  honour,  a  thirst  for 
virtue,  thirst  after  fame,  and  such  like  1  RighteoHsnes.<! 
here  is  taken  for  all  the  blessings  of  the  New  Covenant — all 
the  graces  of  the  Messiah's  kingdom — a  full  restoration  to 
the  image  of  God  ! 

7.  The  merciful.]  The  word  mercy,  among  the  Jews,  signi- 
fied two  things :  the  pardon  of  inj'.ries.  and  almsgiving. 
Our  liord  undoiditedly  takes  it  in  its  fullest  latitude  here. 
To  know  the  nature  of  mercy,  we  have  only  to  consult  the 
grammatical  meaning  of  the  Latin  word  miscricordia,  from 
which  ours  is  derived.  It  is  composed  of  two  words;  mise- 
vans,  pity  ins,  and  cor,  the  heart:  or  7niseria  cordis,  pain  of 
heart-  Mercy  supposes  two  things:  1-  A  distressed  object: 
and,  2.  A  disposition  of  the  heart,  through  which  it  is  affected 
althe  sight  cif  such  an  object.  This  virtue,  therefore,  is  no 
other  than  a  lively  emotion  of  the  ho«it,  which  is  excited  by 
the  discovery  of  any  creature's  misery  ;  and  such  an  emotion 
as  manifests  itself  outwardly,  by  etTccts  suited  to  its  nature. 
The  merciful  man  is  here  termed  by  our  Lord  n^n'i"-"',  from 
tXen(,  which  is  generally  derived  from  the  Hebrew  S'""  chil, 
to  he  in  pain  ns  a  icoman  in  travail :  or  from  V'?"'  Hel,  to  cry,  or 
lament  grievously  ;  because  a  m<>rciful  man  enters  into  the 
miseries  of  his  neiglibour,  feete  for,  and  mourns  with  him. 

They  shall  obtain  mercy,]  Mer'-.i'  is  nol  purchased  but  at  the 


9  Blessed  ore  the  peace-makers:  for  they  shall  be  called  tho 
childr'^n  of  TJod. 

10  i"'  Ble.ssad  are  they  which  are  persecuted  for  righteousness' 
sake:  for  theirs  is  the  kingdom  of  heaven. 

11  h  Blessed  are  ye,  when  men  shall  revile  you,  and  perse- 

flCor.  13.  la.     1  .loJin  3.  2,  3.— s  1  Cor.  4.  17.    2  Tim.  2.12.     1  P«.  3.  U.— li  Luk* 
6,'ti.     1  Per.  4.  11.      • 


price  of  mercy  itself;  and  even  this  price  is  a  gift  of  the 
mercy  of  God.  What  mercy  can  those  vindictive  persons 
expect,  who  forgive  nothing,  and  are  always  ready  to  im- 
prove every  advantage  they  have  of  avenging  themselves  % 
vVhatever  mercy  a  man  shows  to  another,  GotTwill  take  care 
to  show  the  same  to  him.  The  following  elegant  and  nervous 
saying  of^  one  of  our  best  poets,  is  worthy  of  the  readcr'a 
most  serious  attention. 

"  The  quality  of  mercy  is  not  strained  ; 
It  droppeth  as  the  gentle  rain  from  heaven 
Upon  the  place  beneath.     It  is  twice  blessed; 
It  blesseth  him  who  gives,  and  him  who  takes : 
'Tis  mightiest  in  the  mightiest :  it  becomes 
The  throned  monarch  better  than  his  crown. 
It  is  an  attribute  of  God  himself; 
And  earthly  pow'r  doth  then  show  likest  God's, 

When  mercy  sp.asona  justice. 

Though  justice  be  thy  plea,  consider  this, 
That  in  the  course  of  justice,  none  of  us 
Should  see  salvation.     Wc  do  pray  for  mercy , 
And  that  same  prayer  doth  teach  us  all  to  render 

The  deeds  of  mercy. 

Why,  all  the  souls  that  are,  were  forfeit  once  • 
And  he  who  might  the  'vantage  best  have  took 
Found  out  the  remedy.     How  would  you  be, 
If  He  who  is  the  top  of  judgment,  should 
But  judge  you  as  you  are?    Oh  I  think  on  tliat, 
And  mercy  then  will  breathe  within  your  lips, 

Like  man  new  made. 

How  slialt  thou  hope  for  mercy,  rend'ring  none  7" 
In  the  Tract  Shabbath,  ful.  151.  there  is  a  saying  very  lika 
this  of  our  Lord.     "  He  who  shows  mercy  to  men,  God  will 
show  mercy  to  him  ;  but  to  him  who  shows  no  mercy  to  man, 
God  will  show  no  mercy." 

8.  Pure  in  heart.]  In  opposition  to  the  Pharisees,  who  af- 
fected outward  purity,  while  their  hearts  were  full  of  corrup- 
tion and  defilement.  A  principal  part  of  the  Jewish  religion 
consisted  in  outward  washijigs  and  cleansings :  on  this 
ground  they  expected  to  see  God,  to  enjoy  eternal  glory;  but 
Christ  here  shows,  that  a  puriticatifin  of  the  heart  from  all 
vile  afTections  and  desires,  is  essentially  requisite  in  order  to 
enter  into  the  kingdom  of  God.  He  whose  sou!  is  not  deliver- 
ed from  all  sin,  through  the  blood  of  the  covenant,  can  hdve 
no  Scriptural  hope  of  ever  being  with  God.  There  is  a  re- 
markable illustration  of  this  passage,  quoted  by  Mr.  Wake- 
field from  Origen,  Contra  Cels.  lib.  vi.  "  God  has  no  body, 
and  therefore  is  invisible,  but  men  of  contemplation  can  dis- 
cern him  with  the  heart  and  understanding.     But  a  defiled 

HEART  CANNOT  SEE  GOD  :  bUt  HE  MUST  BE  PURE  WHO  WISHES  TO 
ENJOY  A  PROPER  VIEW  OF  A  PURE  BEING." 

Shall  see  God.]  This  is  a  Hebraism,  which  signifies  posses.? 
God,  enjoy  his  felicity  ;  as  seeing  a  thing,  was  used  among 
the  Hebrews  for  possessing  it.  See  Psal.  xvi.  10,  Thou,  wilt 
not  suffer  thy  Holy  One  to  snE  corruption,  i.  c.  he  shall  nol 
be  corrupted.  So  John  iii.  3.  Ejrcept  a  man  be  bom  again  he 
cannot  SEE  the  kingdom  of  God,  i.  e.  he  cannot  enjoy  it.  So 
.John  iii.  16.  He  that  believeth  not  the  Son  shall  not  see  life, 
i.  e.  shall  not  be  put  in  possession  of  eternal  glory. 

Probably  our  Lord  alludes  to  the  advantages  those  had,  who 
were  legally  pure,  of  entering  into  the  sanctuaiy,  into  the  pre- 
sence of  God,  while  those  whc  had  contracted  any  legal  defile- 
7nent,  were  excluded  from  it.   This  also  was  obviously  typical. 

9.  The  peace-makers.]  Ei.oiji'rjipcoce,  is  compounded  of  tiprii/ 
icti)  if,  connecting  into  one  ;  for  as  war  distracts  and  divides 
nations,  families,  and  individuals  from  each  other,  inducing 
them  to  pui-suo  difTerent  objects  and  difTcrent  interests  :  so 
PEACE  restores  them  to  a  state  of  ttnity,  giving  them  one  ob- 
ject, and  one  interest.  K  pjcace-maker  is  a  man  who  being 
endowed  with  a  generous  public  spirit,  labours  for  the  public 
good  ;  and  feels  his  own  interest  promoted  in  promoting  that 
of  others ;  therefore,  instead  of  ranning  the  fire  of  strife,  he 
uses  his  influence  and  wisdom  to  reconcile  tho  contending 
parties,  adjust  their  difTerences,  and  restore  them  to  a  state  of 
unity.  As  all  men  are  represented  to  be  in  a  state  o{  hostility 
to  God  and  each  other,  the  Gospel  is  called  the  Gospel  of 
peace,  because  it  tends  to  reconcile  men  to  God  and  to  each 
other.  Hence  our  Lord  here  terms  peace-makers  the  children 
of  God:  for  as  he  is  the  Father  of  peace,  those  who  promote 
it  are  reputed  his  children.  But  whose  children  are  thi\v  who 
foment  aivisions  in  the  church,  the  state,  or  amnns  families  7 
Surely  they  are  not  of  that  God,  who  is  the  Father  of  peace 
and  lover  of  ccncord ;  of  that  Christ,  who  is  the  sacrifice 
and  mediator  of  it;  of  that  Spirit,  who  is  the  HO«n's//er  and 
bond  of  peace  ;  nor  of  that  church  of  the  Most  High,  whicl* 
is  the  kingdom  and  family  of  peace. 

St.  Clement,  Strom,  lib,  iv.  s.  6.  in  fin.  says,  that  "Some 
who  transpose  the  Gospels,  add  this  verse  :  Hanpy  they  who 
are  persecuted  by  justice,  for  they  shall  be  perfect :  happy 
they  rcho  are  persecuted  on  my  aceovnt,  for  they  shall  have  a 
place  whore  they  thall  not  be  persecuted'" 
25 


Cfemitne  Christians  are 


ST.  MATTHEW. 


ike  salt  of  the  eanti. 


cute  you,  and  shall  say  all  manner  of  "  evil  against  you  i>  false- 
ly, for  my  sake. 

12  "  Rejoice,  and  be  exceeding  glad :  for  gVeat  is  your  reward 
in  heaven :  for  d  so  persecuted  tliey  the  prophets  which  were 
before  you. 

13  It  Ye  are  the  salt  of  the  earth :  "  but  if  the  salt  have  lost  his 
eavour,  wherewitli  shall  it  be  salted ')  it  is  theaceforth  good  for 
nothing,  but  to  be  castout,  and  to  be  trodden  under  foot  of  men. 

14  f  Ye  are  the  light  of  the  world.  A  city  that  is  set  on  a  hill 
cannot  be  hid. 

»  1  Pel.  4.  14.— b  Gr.  Iyin».— c  Luke  6.  23.  Ads  5.  41.  Rom.  5.  3.  .lames  1.  2. 
1  Pet.  4.  13.— d  Neh.  9.  26.  2  Chr.  36.  IG.  Ch.  93.  34,  37.  Acts  7.  ir^.  1  Thess.  8.  15.— 
•  Mark  9.  BO.    Luke  14.  34,  33.— f  Pro.  4.  18.    Phil.  2.  15. 


10.  They  which  are  persecuted.}  AcSioiyiiCPOi,  they  who  are 
hard  pressed  upon,  and  pursued  with  repeated  acts  of  enmity. 
Parkhurst.  They  are  happy  who  suffer,  seems  a  strange  say- 
ing :  and  that  the  righteous  should  suffer,  merely  because  they 
are  such,  seems  as  strange.  But  such  is  the  enmity  of  the  hu- 
man heart  to  every  thing  of  God  and  goodness,  that  all  those 
who  live  godly  in  Christ  Jesus  shall  suffer  persecution  in  one 
form  or  other.  As  the  religion  of  Christ  gives  no  quarter  to 
vice  ;  so  the  vicious  will  give  no  quarter  to  this  religion,  or  to 
its  professors. 

For  theirs  is  the  kingdom  of  heaven.']  That  spiritual  king- 
dom, explained  chap.  iii.  2.  and  that  kingdom  of  glory,  which 
is  its  counterpart  and  consequence. 

11.  Wlien  men  shall  revile  you,  and  persecute.]  The  perse- 
cution mentioned  in  the  preceding  verse,  comprehends  all 
outicard  acts  of  violence — all  that  the  hand  can  do.  This  com- 
prehends all  calumny,  slander,  &c.  all  that  the  tongue  can 
effect.  But  as  itinKtiv,  which  we  render  to  persecute,  is  a 
forensic  term,  and  signifies  legal  persecutions  and  public  ac- 
cusations, which,  though  totally  unsubstantiated,  were  the 
means  of  destroying  multitudes  of  the  primitive  Christians, 
our  Lord  probably  refers  to  such.  No  Protestant  can  tliink, 
without  horror,  of  the  great  numbers  burnt  alive  in  this 
country,  on  such  accusations,  under  the  popish  reign  of  her, 
who  is  emphatically  called  Bloody  Q,ueen  Mary. 

12.  Rejoice.]  In  the  testimony  of  a  good  conscience;  for 
without  this  suffering  has  nothing  but  misery  in  it. 

Be  exceeding  glad.]  AyaWia^Sc,  leap  for  Joy.  There  are 
several  cases  on  record,  where  this  wSlS  literally  done  by  the 
martyrs  in  Queen  Mary's  days. 

Great  is  your  reward  in  heaven.]  In  the  Talmudical  Tract 
Pirkcy  Aboth,  are  these  words  :  "Rabbi  Tarpon  said.  The 
day  is  short :  the  work  is  great :  the  labourers  are  slow  :  the 
REWARD  IS  great:  and  the  father  of  the  family  is  urgent." 

The  followers  of  Christ  are  encouraged  to  suffer  joyfully 
on  two  considerations.  1.  They  are  tliereby  conformed  to 
the  prophets  who  went  before.  2.  Their  reward  in  heaven  is 
a  great  one.  God  gives  the  grace  to  suffer,  and  then  crowns 
that  grace  with  glory ;  hence  it  is  plain,  the  reward  is  not  of 
debt,  but  of  grace ;  Rom.  vi.  23. 

13.  Ye  are  the  salt  of  the  earth.]  Our  Lord  shows  here  what 
the  preachers  of  the  Gospel,  and  what  all  who  profess  to  fol- 
low him,  should  be ;  the  salt  of  the  earth,  to  preserve  the 
world  from  putrefaction  and  destruction.  See  the  note  on 
Lev.  ii.  13. 

But  if  the  salt  have  lost  his  savour.]  Tliat  this  is  possible 
in  the  land  of  Judea,  we  have  proof  from  Mr.  Maundrell, 
who,  describing  the  Valley  of  Salt,  speaks  thus  :  "  Along  on 
one  side  of  the  valley,  towai"ds  Gibul,  there  is  a  small  preci- 
pice about  two  men's  lengths,  occasioned  by  the  continual 
taking  away  of  the  salt ;  and  in  this  you  may  see  how  tiie  veins 
of  it  lie.  I  broke  a  piece  of  it,  of  wliich  that  part  that  was  ex- 
posed to  the  rain,  sun,  and  air,  tliough  it  had  the  sparks  and 
particles  of  salt,  yet  xt  had  perfectly  lost  its  savour  :  the 
inner  part,  which  was  connected  to  the  rock,  retained  its  sa- 
vour ;  as  I  found  by  proof."  See  his  Trav.  5th  edit,  last  page. 
A  preacher,  or  private  Christian,  who  has  lost  the  life  of 
Christ,  and  the  witness  of  his  Spirit,  out  of  his  soul,  may  be 
likened  to  this  salt.  He  may  have  the  sparks  and  glittering 
particles  of  true  wisdom,  but  without  its  unclioji  or  co?nfort. 
Only  that  which  is  connected  icith  the  rock,  the" soul  that" is  in 
union  with  Christ  Jesus  by  the  Holy  Spirit,  can  preserve  its 
savour,  and  be  instrumental  of  good  to  othere. 

To  be  trodden  underfoot.]  There  was  a  species  of  salt  in 
Judea,  which  was  generated  at  the  Lake  Asphaltitis,  and 
hence  called  bituminous  salt,  easily  rendei'ed  vapid,  and  of 
no  other  use  but  to  be  spread  in  a  part  of  the  temple,  to  pre- 
vent slipping  in  wet  weather.  This  is  probably  what  our 
Lord  alludes  to  in  this  place.  Tlie  existence  of  such  a  salt, 
and  its  application  to  such  a  use,  Schoetgenius  has  largely 
proved  in  his  Horce  Hebrccicce,  vol.  i.  p.  18,  die. 

14.  Ye  are  the  light  of  the  world.]  That  is,  tlie  instruments 
which  God  chooses  to  make  use  of  to  illuminate  the  minds  of 
icien,  as  he  uses  the  sun  (to  which  probably  he  poi'iited)  to 
,«^lSighten  the  world.  Light  of  the  uwrld,  ch''^  "iJ  ner  olam, 
Was!  a  title  applied  to  the  most  eminent  rabbins.  Christ  trans- 
fers the  title  from  these,  and  gives  it  to  his  own  dis(;iples,  who, 
by, the  doctrines  that  he  taught  them,  were  to  be  tlie  means 
of  diffusifig  the  light  of  life  throughout  the  universe. 

A  citi)  that  is  set  on  a  hill.]  Tfiis  place  may  receive  light 
from  the  following  passage  in  Maundrell's  Travels.  "A  few 
points  towards  the  north  (of  Tabor)  appears  that  which  they 
call  the  Mount  pf  Beatitudes,  a  small  rising,  from  which  our 
Wessed  SavloUr  deli^vered  his  sermon  in  the  fifth,  sixth,  and 
i36 


15  Neither  do  men  ^  light  a  candle,  and  put  it  under  •>  a  bu- 
shel, but  on  a  candlestick ;  and  it  giveth  light  unto  all  tlkat 
are  in  the  house. 

16  Let  your  light  so  shine  before  men,  i  that  they  may  sec 
your  good  works,  and  k  glorify  your  Father  which  is  in  heaven. 

17  11  1  Think  not  that  I  am  come  to  destroy  the  law,  or  the  pro- 
phets ;  1  am  not  come  to  destroy,  but  to  fulfil. 

18  For,  verily  I  say  unto  you,  ">  Till  heaven  and  earth  pass, 
one  jot  or  one  tittle  shall  in  no  wise  pass  from  the  law,  till  all 
be  fulfilled. 

g  Mark  4.  31.  Luke  3.16.  &  U.  33.— h  The  word  m  ihc  orijjnal  sig-nifieth  a  mea- 
sure containing  idmiit  a  y.int  less  than  a  peck.— i  1  Pet.  2.  13— k  John  15.  8,  1  Cot 
14.  25.— 1  Rom.  :1.  31.  St  II).  4.    Gal.  3.  24.- m  Luke  16.  17. 


seventh  chapters  of  Matthew.  Not  far  from  this  little  hill  is 
the  city  Saphet,  supposed  to  be  the  ancient  Bethulia.  U 
stands  upon  a  very  emineyit  and  conspicuous  mountain,  and 
is  SEEN  PAR  and  near.  May  we  not  suppose  that  Christ  al- 
ludes to  this  city  in  these  words  of  his,  A  city  set  on  a  hill 
cannot  be  hid  1^'  p.  115.  Quesnel  remarks  here  :  "The Chris- 
tian life  is  something  very  high  and  sublime,  to  which  we  caiv 
not  arrive  without  pains  ;  whilst  it  withdraws  us  from  the 
earth,  and  carries  us  nearer  heaven,  it  places  us  mvieio,  and 
as  a  mark  to  the  malice  of  carnal  men." 

15.  Neither  do  men  light  a  candle,  and  put  it  under  a 
bushel.]  A  bushel,  lAodtos: — a  measure  both  among  the  Greeks 
and  Romans,  containing  a  little  more  than  a  peck  English. 
From  some  ancient  writers  we  learn,  that  only  those  who  liaa 
bad  designs  hid  a  candle  under  a  bushel ;  that,  in  the  dead  of 
the  night,  when  all  were  asleep,  they  might  rise  up,  and  have 
light  at  hand  to  help  them  to  effect  their  horrid  purposes  of 
murder,  &c.     See  Wetstcin,  Kypke,  Wolf,  &c. 

16.  Let  your  light  so  shine.]  Or,  more  literally.  Thus  let 
your  light  shine,  Outw  Xaniparo)  toi  00)?.  As  the  sun  is  liglited 
up  in  the  firmament  of  heaven  to  diffuse  its  light  and  heat 
freely  to  every  inhabitant  of  the  earth ;  and  as  the  lamp  is 
not  set  unde»  the  bushel,  but  placed  upon  the  lamp-stand, 
that  it  may  give  light  to  all  in  the  house;  thus  let  every  fol- 
lower of  Christ,  and  especially  every  preacher  of  the  Gospel, 
diffuse  the  light  of  heavenly  knowledge,  and  the  warmth  of 
divine  love,  through  the  whole  circle  of  his  acquaintance. 

That  they  may  see  your  good  works.]  It  is  not  sufffcient  to 
have  light — we  must  walk  in  the  light,  and  by  the  light.  Our 
whole  conduct  should  be  a  perpetual  comment  on  the  doctrine 
we  have  received,  and  a  constant  exemplification  of  its  power 
and  truth. 

And  glorify  your  Father.]  The  following  curious  saying 
is  found  in  Bammidbar  Rabba,  s.  15.  "The  Israelites  said  to 
the  holy  blessed  God,  Thou  commandest  us  to  light  lamps  to 
thee  ;  and  yet  thou  art  the  Light  of  the  world,  and  witli  thee 
the  light  dwelleth.  The  holy  blessed  God  answered,  I  do  not 
command  this  because  I  need  light;  but  that  you  may  reflect 
light  upon  me,  as  1  have  illuminated  you  ; — that  the  people 
may  say.  Behold  how  the  Israelites  illustrate  him,  who  illu- 
minates them  in  the  sight  of  the  whole  earth."  See  more  in 
Schoettgen.  Real  Christians  are  the  children  of  God — tliey 
are  partakers  of  his  holy  and  happy  nature  :  they  should  ever 
be  concerned  for  their  Father's  lionour,  and  endeavour  so  to 
recommend  him  and  his  salvation,  that  others  may  be  pre- 
vailed on  to  come  to  the  light,  and  walk  in  it.  Then  God  is 
said  to  be  gloritied,  when  the  glorious  power  of  his  grace  is 
manifested  in  the  salvation  of  men. 

17.  Think  not  tliat  I  am  come  to  destroy  the  law.]  Do  7wt 
imagine  tliat  I  am  come  to  violate  the  late — KaraXvaai, 
from  Kara,  and  Xvm,  I  loose,  violate,  or  dissolve — I  am  not 
come  to  make  the  law  of  none  effect — to  dissolve  the  con- 
nexion which  subsists  between  its  several  parts,  or  the  obli- 
gation men  are  under  to  have  their  lives  regulated  by  its  mo- 
ral precepts  ;  nor  am  I  come  to  dissolv>e  the  connecting  re- 
ference it  has  to  the  good  things  promised.  But  I  am  come, 
irXrip^wcrai,  to  complete. — to  perfect  its  conne.xion  and  refer- 
ence, to  accomplish  every  thing  shadowed  forth  in  the  Mo- 
saic ritual,  to  fill  up  its  great  design  ;  and  to  give  grace  to 
all  my  followers,  TrXripioaai,  to  fill  up,  or  complete,  every  mo- 
ral duty.  In  a  word,  Christ  completed  the  law  :  1st.  In  itself, 
it  was  only  tlie  shadow,  the  typiccel  representation  of  good 
things  to  come  :  and  he  added  to  it  that  which  was  neo«ssary 
to  make  it  jjerfect,  his  own  sacrifice,  without  which  it  could 
neither  satisfy  God,  nor  sanctify  men.  2dly.  He  completed  it 
in  liimself  by  submitting  to  its  types  with  an  exact  obedience, 
and  verifying  them  by  his  death  upon  the  ci-oss.  3dly.  He 
completes  this  law,  and  the  sayings  of  his  prophets,  in  his 
members,  by  giving  them  grace  to  love  the  Lord  with  all  their 
heart,  soul,  mind,  and  strength,  and  tlieir  neighbour  as  them- 
selves ;  for  this  is  all  the  law  and  the  j'i'ophets. 

it  is  worthy  of  observation,  that  the  word  -^ni  gamar,  among 
the  rabbins,  signifies  not  only  to  fulfil,  but  also  to  teach ;  and, 
consequently,  we  may  infer  that  our  Lord  intimated,  that  the 
law  and  the  prophets  were  still  to  be  taught  or  inculcated  by 
him  and  his  disciples  :  and  this  he  and  they  have  done  in  the 
most  pointed  manner.  See  the  Gospels  and  Epistles  ;  and  see 
e.?pecially  this  sermon  on  the  mount,  the  Epistle  of  James, 
and  the  Epistle  to  the  Hebrews.  And  this  meaning  of  the 
word  gives  the  clear  sense  of  the  apostle's  words,  Colo.ss.  i. 
25.  Whereof  I  am  made  a  minister,  TrXrtftojaat  tov  Xoyov  rov 
Beov,  to  fulfil  the  word  of  God,  i.  e.  to  teach  the  doctrine 
of  God. 

IS.  For  verily  I  say  unto  you,  tilt  heaven,]  In  the  vcrv  ecm- 


Threatenings  against  those  who 


CHAPTER  V. 


break  Christ's  commandmertt. 


19  *  Whosoever  therefore  shall  break  one  of  these  least  corn- 
mandments,  and  shall  teach  men  so,  he  shall  be  called  the 
least  in  the  kingdom  of  heaven:  but  whoBocver  shall  do  and 
teach  them,  the  same  shall  be  called  great  in  the  kingdom  of 
heaven, 

20  For  I  eay  unto  you,  That  except  your  righteousness  shall 
exceed  *//ie  righteousness  of  the  scribes  and  Pharisees,  ye 
shall  in  no  case  enter  into  the  kingdom  of  heaven. 


s  2.  10.— b  Rom.  9.  31.  &  10.  X- 


rilhcfn.— d  Ex.20.  13.  Df.i 


mencement  of  his  ministry,  .Tosiia  Christ  tetp^hes  the  insta- 
biliti/  of  all  visible  things.  "The  heaven  which  you  see,  and 
which  is  so  glorious,  and  the  earth  which  you  -inhabit  and  love, 
shall  pass  ineay  ;  for  the  things  which  are  seen  are  temporal, 
jrpoCT/cai.oa,  are  for  a  lime  ;  but  the  things  which  arc  not  seen, 
are  eternal,  anovia,  ex^er-during,"  2  Cor.  iv.  18.  And  the 
TvfORD  of  the  Lord  endureth  for  ever. 

Oil"  jot  or  one  til'le.]  One  yod,  0)  the  smallest  letter  in  the 
Hebrew  alphabet-  One  tiltle-,  or  point,  Kspaia,  either  meaning 
those  poitits  wliich  serve  for  vowels  in  this  language,  if  they 
tiien  existed;  or  the  apices^  or  points  of  certain  letiei-s,  such 
as  -I  renh,  or  "i  daleth,  7i  he,  or  n  chelh,  (as  the  cViange  of  any 
of  these  into  the  other.  Would  make  a  most  essential  alteration 
in  the  sense,  or,  as  the  rabbins  say,  destroy  the  World.) 

Tliaf  this  saying,  one  jot,  or  one  little,  is  a  proverbial  mode 
of  expression  among  the  Jews,  and  that  it  exjircssed  the 
meaning  given  to  it  above,  is  amply  proved  by  tlie  extracts 
in  Light/out  and  Schoettgen.  The  reader  will  not  be  dis- 
I)lease<l  to  find  a  few  of  them  here,  if  he  can  bear  with  the 
ttH^^gariral  and  strongly  figurative  language  of  the  rabbins. 

"''."lie  hook  of  Deuteronomy  came  and  prostrated  ilseif  be- 
fore tlie  Lord,  and  said,  '  O  Lord  of  the  world,  thou  hast  writ- 
ten in  me  thy  Law,  but  now  a  Testament  defective  in  some 
parts  is  defective  in  all.  Behold,  Solomon  endeavours  to  root 
the  letter  ■<  i/od  out  of  me :'  in  this  text,  Deut.  xvii.  5.  a^Ui 
Tl2"\t  nS  lo  yirbehnashirn,  (he  shall  not  multiply  xtires.)  The 
holy  blessed  God  answered,  '  Solomon,  and  a  thousand  such  as 
he,  shall  perish,  but  the  least  word  shall  nai  perish  out  of  thee. ^' 

In  Shir  TIashirim  Rabba,  are  these  words:  "Should  all  the 
inhabitants  of  the  earth  gather  together,  in  order  to  u-hilen  one 
ffather  of  a  crow,  they  could  not  succeed  :  so,  if  all  the  inha- 
bitants of  the  earth  should  unite  to  abolish  one  ■>  yod,  which 
is  the  smallest  letter  la  the  whole  Law,  they  should  not  be 
able  to  effect  it." 

In  Vuyikra  Rabba,  s.  10.  it  is  said  :  "Should  any  person  in 
tlie  woras  of  Deut.  vi.  4.  Hear,  O  Israel,  the  Lord  our  God  is 
inx  achad,  one  Lord,  change  the  T  daleth  into  a  ~i  resh,  he 
would  ruin  the  world."  [Because,  in  that  case,  the  word  inN 
tichar,  would  signify  a  strange,  or  false  God.]  "  Should  any 
oile,  in  the  words  of  Exod.  xxxiv.  14,  TVwa  shall  worship  no 
OTHER  irw  arliar,  God,  change  1  resh  into  1  daleth,  he  would 
niin  the  world."  [Because  the  command  would  thi'n  run, 
lyton  shall  not  worship  the  only  or  true  God.]  "Should  any 
one,  in  the  words  of  Levit.  xxii.  32.  ^'either  shall  ye  profane 
^i^i^nn  techo.lelu,  my  holy  name,  change  n  cheth  into  n  he,  he 
would  ruin  the  world."  [Because  the  sense  of  the  command- 
ment would  then  be.  Neither  shall  ye  praise  my  holy  iiame.] 
"Should  any  one,  in  the  words  of  Psr.l.  cl.  6.  Let  even/  thing 
that  hath  breath  praise,  '^'^r^n  tehalel,  the  Lord,  change  n  I'le 
into  n  cheth,  he  wou.ld  ruin  the  world."  [Because  the  com- 
mand would  then  run,  Let  every  thing  that  hath  breath  pro- 
fane the  Lord.]  "  Should  any  one,  in  tlie  words  of  Jerem.  v. 
10.  They  lied  against  the  Lord,  nino  beihovah,  change  3  lielii 
into  3  caph,  he  would  ruin  the  world."  [For  then  the  words 
would  run,  they  lied  like  the  Lord.]  "ShoiilJ  any  one,  in  the 
words  of  Ilosea  v.  7.  They  have  dealt  treacherously,  mn"'3 
heihora'i,  against  the  Lord,  change  2  bcth  into  3  caph,  he 
would  ruin  the  world."  [For  then  the  words  would  run, 
iriicy  hare  dealt  treaclieronsly  like  the  Lord.]  "  Should  any 
one,  in  the  words  of  1  Sam.  ii.  2.  There  is  none  holy  as  the 
Lord,  change  3  caph  into  3  bcth,  lie  would  ruin  the  world." 
(For  then  the  words  would  mean,  There  is  no  holiness  in  the 
Lord.] 

These  examples  fully  prove  that  the  jua  Kcpnia,  of  our  Lord 
rcfei-s  to  the  apices,  points,  or  cortiers,  that  distinguisli  3  beth 
from  3  caph ;  n  chefh  from  n  he;  and  ~\  resh  from  t  daleth. 
For  the  reader  will  at  once  perceive,  how  easily  a  3  caph  may 
be  turned  into  a  3  beth;  a  n  he  into  a  n  clieth;  and  a  i  res'h 
into  a  T  daleth  :  and  he  will  also  see  of  what  infinite  conse- 
cjuence  it  is  to  ir.rite  and  print  such  lettere  correctly. 

I'ill  all  be  fulfilled.]  Or,  accomplished.  Tliough  all  earth 
and  hell  should  join  together  to  hinder  the  accomplishment  of 
the  great  designs  of  the  Most  Vligh  ;  yet  it  shall  be  all  in  vain 
— even  the  sense  of  a  single  letter  shall  not  be  lost.  The  words 
of  God  which  point  out  his  designs,  are  as  unchangeable  as 
his  nature  itself.  Every  sinner  who  perseveres  in  his  iniqui- 
ty, shall  surely  be  punished  with  separation  from  God  and  the 
glory  of  his  power;  and  every  soul  that  turns  to  God,  tliroudi 
Christ,  shall  as  surely  be  saved,  as  that  Jesus  himself  hath  died. 

19.  Wliosoevcr— shall  break  one  of  thfse  least  command- 
ments' The  Pharisees  were  remarkable  for  making  a  dis- 
tinction between  weightier  and  lighter  matters  in  tlie  I^iw, 
and  between  what  has  been  called,  in  a  corru])t  part  of  tlie 
Christian  church,  moral  and  renial  si7is.  *<eo  on  chap.  .xxii.  3fi. 

Wiosocrer  shall  break.]  What  an  awful  consideration  is 
thiB!  He  who,  by  his  mode  -jf  acting,  speaking,  or  explain- 
wg,  th«  words  01  God,  sets  the  holy  precept  aside,  or  explains 


21  Ti  Ye  have  heard  that  it  was  said  '^  by  them  of  old  time, 
<i  Thou  Shalt  not  kill ;  and  whosoever  shall  kill,  shall  be  in 
danger  of  the  judgment : 

22  But  I  say  unto  you.  That  ^  whosoever  is  angry  with  his 
brother  without  a  cause,  shall  be  in  danger  of  the  judgment : 
and  whosoever  shall  say  to  his  brother,  f  Raca,  shall  be  in  dan- 
ger of  tlie  council :  but  whosoever  shall  say,  Thou  fool,  shall 
be  in  danger  of  hell  fire. 

c  1  John  3.  15.— f  That  is,  vain  fellow.    2  Sam.  6,  20. 


away  lis  force  and  7)ira7iing,  shall  be  called  least — shall  have 
no  place  in  the  kingdom  of  Christ  here,  nor  in  the  kingdom 
of  glory  above.  That  this  is  the  meaning  of  these  words,  is 
evident  enough  from  the  following  verse. 

20.  Kxcepl  your  righteousness  shall  exceed-]  Trepiircrcvari, 
Unless  yeur  righteousness  abound  more — unless  it  takes  in 
not  only  the  letter,  but  the  spirit  and  design  of  the  moral  and 
ritual  precept:  the  one  directing  you  how  to  walk  so  as  to 
please  God ;  the  other  pointing  out  Christ,  the  great  Atone- 
ment, through  and  by  which  a  sinner  is  enabled  to  do  so — more 
than  that  of  the  scribes  and  Pharisees,  who  only  attended  to 
the  letter  of  the  Law,  and  had  indeed  made  even  that  of  no 
effect  by  their  traditions — ye  shall  not  enter  into  the  kingdom 
of  heaven.  Tliis  fully  explains  the  meaning  of  the  preceding 
veree.  The  old  English  word  is  pihCprfny-p,  right-wiseness. 
i.e.  complete,  thorougli,  excellent  wisdom.  For  a  full  expla- 
nation of  this  verse,  see  Luke  xviii.  10,  &c. 

21.  Ye  have  heard  tliat  it  was  said  by  them  of  old 
time.]  Toii  apxatotg,  to,  or  by  Hie  ancients.  By  the  an-cients, 
we  may  understand  those  wio  lived  before  the  I,aw,  and  those, 
who  lived  under  it ;  for  murder  was,  in  the  most  solemn  man- 
ner, forbidden  before,  as  well  as  under  \.]^e  law,  Gen.  ix.  5,  G. 

But  it  is  very  likely  that  our  Lord  refers  here  merely  to 
traditions  and  glosses  relative  to  the  ancient  Mosaic  ordinance : 
and  such  as,  by  their  operation,  rendered  the  primitive  com- 
mand of  little  or  no  effect.  Murder,  from  the  beginning,  has 
been  punished  with  death;  and  ii  is  probably  the  only  crime 
that  should  be  punished  with  death.  There  is  much  reason 
to  doubt,  whether  the  punishment  of  rfeaM,  inflicted  for  any 
other  crime,  is  not  in  itself  murder,  whatever  the  authority 
may  be  that  has  instituted  it.  Gou,  and  the  greatest  legisla- 
tors that  have  ever  been  in  the  universe,  are  of  the  same  opi- 
nion. Sec  Montesquieu,  Blackstone,  and  the  Marquis  Bee- 
caria,  and  the  arguments  and  testimonies  lately  produced  by 
Sir  Samuel  Romily,  in  his  motion  for  the  amendment  of  the 
criminal  laws  of  this  kingdom.  It  is  very  remarkable,  that 
the  criminal  code  published  by  Joseph  II.  late  emperor  of  Ger- 
many, though  it  consists  of  seventy-one  capital  crimes,  has 
not  death  attached  to  any  of  them.  Even  murder  with  an  in- 
tention to  rob,  is  punished  only  with  "imprisonment  for  thirty 
years  to  lie  on  the  floor,  lo  have  no  nourish?nent  but  bread  and 
water,  to  be  close);/  chained,  and  to  be  publicly  whipped  once 
a  year  irilh  less  than  one  hundred /asAcs."  See  Culquhouti 
on  the  Police  of  the  City  of  London,  p.  272. 

22.  Whosoever  is  angry  with  /us  brother  without  a 
cause.]  b  opyii^oiicvoq — hiky),  who  is  vainly  incensed.  "This 
translation  is  literal :  and  the  very  objectionable  phrase,  with- 
out a  cause,  is  left  out,  stKri,  being  more  properly  translated 
by  that  above."  What  our  Lord  seems  here  to  prohibit,  is 
not  merely  that  miserable  facility  which  some  have  of  being 
angry  at  every  trifle,  continually  taking  oflfeiice  against  their 
best  friends :  but  that  anger  which  leads  a  man  to  commit 
outrages  against  another,  thereby  subjecting  himscif  to  that 
punishment  which  was  to  be  inflicted  on  those  who  break  the 
peace.  Eiio/),  vainly,  or  as  in  the  common  translation,  with- 
out  a  cauae,  is  wanting  in  the  famous  Vatican  MS.  and  two 
others,  the  Ethiopic,  latter  Arabic,  Saxon,  Viilgate,  two  co- 
pies of  the  old  liala,  J.  Martyr,  Ptolomcus,  Origen,  Tertul- 
lian,  and  by  all  the  ancient  copies  quoted  by  St.  Jerome.  It 
was  probably  a  marginal  gloss  originally,  which  in  process  of 
time  crept  into  the  te.xt. 

Shall  be  in  danger  of  the  judgment.]  cvoxos  carat,  shall  bg 
liable  to  the  judgment.  That  is,  to  have  the  matter  brought 
before  a  senate,  composed  o{  ttrenty-three  magistrates,  whose 
business  it  was  to  judge  in  cases  of  murder  and  other  capital 
crimes.  It  punished  criminals  by  stra7igling  or  beheading ; 
but  Dr.  Lightfoot  supposes  the  judgment  of  God  to  be  intend- 
ed.    See  at  the  end  of  this  ehaptor. 

Raca,  np''i  from  the  Hebrew  p"i  rak,  to  be  empty.  It  signi- 
fies a  vain,  empty,  worthless felloip,  shalloic  branis,  a  term  of 
great  contempt.  Such  expressions  were  punislied  among  the 
Gentoos  by  a  heavy  fine.  See  all  the  cases,  Code  of  Gentoo 
Laws,  chap.  xv.  sect.  2. 

The  council.]  YvreSotov,  the  famous  cotmcil  knnwn  among 
the  Jews  by  the  name  of  sanhedri7n.  It  was  composed  of 
seventy-two  elders,  six  pliosen  out  of  each  tribe.  This  grand 
.sanhedrim  not  only  received  appeals  from  the  inferior  sanhe- 
drims, or  court  of  twenty-three,  mentioned  above  ;  but  could 
alone  take  cognizance,  in  the  first  instance,  of  the  highest 
crimes,  and  alone  inflict  the  punishment  of  s/o?!i«g-. 

Thou  fool.]  Moreh,  probably  from  rf'^'O  marah,  to  rebel,  a 
rebel  against  God,  apostate  from  all  good.  This  term  implied, 
among  the  Jews,  the  highest  enormity,  and  most  aggravated 
ffuilt.  Among  the  Gentoos,  such  an  expression  was  punished 
by  cutting  out  the  tongue,  and  thrusting  a  hot  iron  of  ten  fln 
gers  breadth,  into  the  mouth  of  the  person  who  used  it  Co4t 
of  Gentoo  Laws,  chap.  xv.  sect.  2.  p.  212, 
27 


Forgiveness  of 


ST.  MATTHEW. 


injvriea  {ncitfcafeef. 


23  Therefore  "  if  thou  bring  thy  gift  t.'»  the  altar,  and  there  re- 
memberest  that  thy  brother  hath  aught  against  thee ; 

24  t  Leave  there  thy  gift  before  the  altar,  and  go  thy  way  ;  first 
ue  reconciled  to  thy  brother,  and  then  come  and  offer  thy  gift. 

25  °  Agree  with  thine  adversary  quickly,  ^  whiles  thou  art  in 
the  way  with  him ;  lest  at  any  time  the  adversary  deliver  thee 

2.  9.   1  Pet.  3.  7. 


iCt.  8.  4.  &.23. 19.- 


!  Job  42.  8.    Ch.  18. 19. 


Shall  be  in  danger  of  hell  fire.]  Ei/oxos  ccrai  eis  rriv  yuvvav 
Tov  TTVpog,  shall  he  liable  to  the  hell  of  fire.  Our  Lord  here  al- 
judes  to  the  valley  of  the  son  of  Hinnom,  aiP,^i  Ghi  hinom. 
This  place  was  near  Jerusalem,  and  had  been  formerly  used 
for  those  abominable  sacrifices  in  which  the  idolatrous  Jews 
had  caused  their  children  to  pass  through  the  lire  to  Molech. 
A  particular  place  in  this  valley  was  called  Tophet,  from  nsn 
tophet,  the  fire-store,  in  which,  some  suppose,  they  burnt  their 
children  aiive  to  the  above  idol.  See2  Kings  xxiii.  10.  2Chron. 
xxviii.  3.  Jer.  vii.  31,  32.  From  the  circumstance  of  this  val- 
ley having  been  the  scene  of  those  infernal  sacrifices,  the 
Jews,  in  our  Saviour's  time,  used  the  word  for  hell,  the  place 
of  the  dainned.  See  tlie  word  applied  in  this  sense  by  the 
Targum,  on  Ruth  ii.  12.  Psal.  cxl.  12.  Gen.  iii.  24.  xv.  17.  It 
is  very  probable,  that  our  Lord  means  no  more  here  than  this  : 
If  a  man  cliar^e  another  with  apostacy  from  the  Jewish  reli- 
gion, or  rebellion  against  God,  and  cannot  prove  his  charge, 
then  he  is  exposed  to  that  punisriment(4Mrni»sg' a/JDe)which  the 
other  must  liave  suffered,  if  the  charge  had  been  substantiated. 
There  are  three  kinds  of  offences  here,  which  excee^J  each 
r>ther  in  their  degrees  of  guilt.  Anger  against  a  man,  accom- 
panied with  some  injurious  act.  2dly.  Contempt,  expressed 
by  the  opprobrious  epithet  raka,  or  shallow  brains.  3dly. 
Hatred  ^uA  mortal  enmity,  expressed  by  the  term  moreh,  or 
apostate,  where  such  apostacy  could  not  be  proved.  Now,  pro- 
portioned to  these  three  offences  were  th7-ee  different  degrees 
of  punishment,  each  exceeding  the  other  in  its  severity,  as  the 
offences  exceeded  each  other  in  their  diflerent  degrees  of 
guilt.  1st.  The  judg7nent,  the  council  of  <toew.Zt/-//(ree,  which 
could  inflict  the  punishment  of  strangling.  2dly.  The  sa7i- 
hedrim,  or  great  council,  \>.liich could  inflict  the  punishment 
oi  stoning.  And  3dly.  the  b^ng  burnt  alive  in  the  valley  of  the 
;Son  of  Hinnom.  This  appeal's  to  be  the  meaning  of  our  Lord. 
Now,  if  the  above  offences  were  to  be  so  severely  punished, 
which  did  not  immediately  aflect  the  life  of  another,  how 
much  sorer  must  the  punishment  of  murder  bel  ver.  21. 
And  as  there  could  not  be  a  greater  punishment  inflicted  than 
death,  in  the  above  terrific  fonns,  and  tliis  was  to  be  inflicted 
for  minor  crimes  ;  then  the  punishment  of  murder  must  not 
only  have  death  here,  but  a  liell  of  fire  in  the  eternal  world, 
attached  to  it.  It  seems  that  these  diflerent  degrees  of  guilt, 
and  the  punishment  attached  to  each,  had  not  been  properly 
distinguislied  among  the  Jews.  Our  Lord  here  calls  their  at- 
tention back  to  them,  and  gives  them  to  understand,  that  in 
the  coming  world  there  are  different  degrees  of  punishment 
prepared  for  different  degi-ees  of  vice ;  and  that  not  only  the 
outward  act  of  iniquity  should  be  judged  and  punished  by 
the  Lord,  but  that  injurious  ii^ords,  and  evil  passions,  shoiild 
all  meet  their  just  recompense  and  reward.  Murder  is  the 
most  punishable  of  all  crimes,  according  to  the  writteii  law, 
in  respect  both  of  our  neighbour  and  civil  society.  But  He 
who  sees  the  heart,  and  judges  it.by  the  eternal  lam,  punish- 
,os  as  much  a  word,  or  a  dcsiie,  if  the  hatred  whence  they 
proceed  be  complete  and  perfected.  Dr.  Lightfoot  has  some 
curious  observations  on  this  passage  in  the  preface  to  his 
liariTiony  of  the  Evangelists.  See  his  works,  Vol.  II.  and  the 
conclusion  of  this  chapter. 

23.  Therefore  if  thou  bring  thy  gift.]  Evil  must  be  nipped 
in  the  bud.  An  unkind  thought  of  anf>ther  may  be  i\ie  foun- 
dation of  that  which  leads  to  actual  murder.  A  Christian, 
properly  speaking,  cannot  be  an  enemy  to  any  man  :  nor  is  he 
10  consider  any  man  his  enemy,  without  the  fullest  evidence : 
for  surmises  to  the  prejudice  of  another,  can  never  rest  in  the 
bosorn  of  him  wlio  has  the  love  of  God  in  his  heart,  for  to  him 
all  men  are  tjrethren.  He  sees  all  men  as  children  of  God,  and 
members  of  Christ,  or  at  least  capable  of  becoming  such.  If 
a  tender  forgiving  spirit  was  required,  even  in  a  Jew,  whwi 
he  approached  God's  altar  with  a  bullock  or  a  lamb,  how  much 
more  necessary  is  tliis  in  a  man  who  professes  to  be  a  follower 
of  the  Lamb  of  God ;  especially  when  he  receives  the  sym- 
bols of  that  Sacrifice  which  was  offered  for  the  life  of  the 
world,  in  what  is  commonly  called  the  sacrament  of  the  Lord's 
pupper 1 

24.  Leave  there  thy  gift  before  Vie  altar.]  This  is  as  much 
■as  to  say,  "Do  not  attempt  to  bring  any  offering  to  God  whilst 
thou  art  in  a  spirit  of  enmity  against  any  person,  or  hast  any 
difference  with  tliy  neighbour  which  thou  hast  not  used  thy 
tliligence  to  get  adjusted."  It  is  our  duty  and  interest,  both  to 
bring  our  gift,  and  ofl'er  it  too ;  but  God  will  not  accept  of  any 
act  of  religious  worship  from  us,  while  any  enmity  subsists 
in  our  hearts  towards  any  soul  of  man :  or  while  any  sub.sists 
in  our  neighbovu-'sheartlowards  us,  which  we  have  not  used 
the  pi-opnr  means  to  remove.  A  religion,  the  very  essence  of 
which  is  love,  cannot  suffer  at  its  altars  a  heart  that  is  revengc- 
Xul  and  uncharitable,  or  whtch  does  not  use  its  utmost  en- 
Ue:ivoui-s  to  revive  love  in  the  heart  of  another.  Tlie  original 
word,  fr.\pnv,  v.'hich  we  translate  gift,  is  used  by  the  rabbins 
ill  Hebrew  letters  pii-i  doron.  which  signifies  not  only  a  gift, 
jbutaKU(;i;/iie  offered  to  Cod.  See  several  proofs  in  ^choittgr-n. 

23 


to  the  judge,  and  the  judge  deliver  thee  to  the  officer,  and  tiioH 
be  cast  into  prison. 

26  Verily  I  say  unto  thee,  Thou  shalt  by  no  means  come  out 
thence,  till  thou  hast  paid  the  uttermost  farthing. 

27  II  Ye  have  heard  that  it  was  said  by  them  of  old  time, 
^  Thou  shalt  not  commit  adultery  : 

c  Prov.  2P.  8.   Lk.  12.  58,  59.— d  See  Pa.  32.  6.  Is,  Ki.  6.-e  Ex.  W.  14.  Deil.  5.  18. 


Then  come  and  offer  thy  gift.]  Then,  Avhen  either  thy  bro- 
ther is  reconciled  to  thee,  or  thou  hast  done  all  in  thy  power 
to  effect  this  reconciliation.  My  own  obstinacy  and  unchari- 
tableness  must  render  me  utterly  unfit  to  receive  any  good 
from  God's  handt--,  or  to  worship  him  in  an  acceptable  man- 
ner; but  the  wioke<lness  of  another  can  be  no  hinderance  to 
me,  when  I  have  endeavoured  earnestly  to  get  it  removed, 
though  without  effect. 

25.  Agree  with  tidne  adversary  quickly.]  Adversary, 
avTiSiKi/s,  properly  a  plaintiff  in  law — a  perfect  law  term. 
Our  Lord  enforces  the  exhortation  given  in  the  preceding 
v-erses  from  the  consideration  of  what  was  deemed  prtidiiit 
in  ordinary  law-suits.  In  such  cases,  men  should  make  up 
matters  with  the  utmost  speed  ;  as  running  thx-ough  tlie 
whole  course  of  a  law-suit,  must  not  only  be  vexatious,  but 
be  attended  with  great  expense ;  and  in  the  end,  tlior.gh  the 
loser  may  be  ruined,  yet  the  gainer  has  nothing.  A  good  use 
of  this  very  prudential  advice  of  our  Lord  is  tliis  :  Thou  art 
a  sinner:  God  hath  a  controversy  with  thee.  There  is  but  a 
step  between  thee  and  death.  Now  is  the  accepted  time. 
Thou  art  invited  to  return  to  God  by  Christ  Jesiis.  Come 
immediately  at  his  call,  and  he  will  save  thy  soul.  Delay  nnt! 
Eternity  is  at  hand  :  and  if  thou  die  in  thy  sins,  where  God  is 
thou  shalt  never  come. 

Those  who  make  the  adrersary,  God;  tho  judge,  Christ; 
the  officer.  Death ;  and  the  prison,  Hell,  abuse  the  pas.-^age, 
and  highly  dishonour  God. 

26.  The  utmost  farthing.]  KnSpavriiv.  The  rabbins  have 
this  Greek  word  corrupted  into  Daivn-ip  kordiontes,  and 
p''~>t33ip  kontarik,  and  say,  that  two  mOi~iB  prutolh,  make  a 
kontarik,  which  is  exactly  the  same  witli  those  words  in  Mark 
xii.  42.  Xtma  Situ,  o  earl  KoSpavTT]s,  two  unites,  trhich  are  u7ie 
farthing.  Hence  it  appears,  that  the  Xeimiv,  lepton,  was  the 
same  as  the  prutah.  The  weight  of  the  prvtnh  was  half  a 
barley  corn,  and  it  was  the  smallest  coin  among  the  Jeirs,  as 
the  kodraiites,  or  farthing,  was  the  smallest  coin  among  the 
Romans.  If  the  matter  issue  in  law,  strict  justice  will  be  dsiie, 
and  your  creditor  be  allowed  the  fulness  of  his  just  claim  ; 
but  if,  while  you  are  on  the  way,  going  to  the  magistrate,  yfiu 
come  to  a  friendly  agreement  with  him,  he  will  relax  in  his 
claims,  take  a  part  for  the  whole,  and  the  composition  be,  in 
the  end,  both  to  his  and  your  profit. 

This  text  has  been  considered  a  proper  found^ition  on  which 
to  build  not  only  the  doctrine  of  a  purgatory,  but  also  tluit  ot 
universal  restoration.  But  the  most  unwarrantable  violence 
must  be  used  before  it  can  be  pressed  into  the  service  of  either 
of  the  above  antiscriptural  doctrines.  At  the  most,  tlie  te.\t 
can  only  be  considered  as  aOTe?a7)/?or!ca/representatior)  of  tlie 
procedure  of  the  great  Judge  ;  and  let  it  ever  be  romemborf  d, 
that,  by  the  general  consent  of  all,  (except  the  basely  interest- 
ed,) no  metaphor  is  ever  to  be  produced  in  proof  of  any  doc- 
trine. In  the  things  that  concern  our  eternal  salvation,  we 
need  the  most  pointed  and  express  evidence  on  which  taesta. 
Wish  the  faith  of  our  souls. 

27.  Ye  have  heard  that  it  was  said  by  them  ofo'd.]  I?y  the 
ancients,  rots  apxaioig,  is  omitted  by  nearly  a  hundred  MSS. 
and  some  of  thtin  of  the  very  greatest  antiquity  and  autho- 
rity ;  also  by  the  Coptic,  Ai^thiopic,  Armenian,  Gothic,  and 
Slavonian  versions  ;  hy  four  copies  of  the  old  Itala  ;  and  liy 
Origen,  Cyril,  I'heophylact,  Eiithymius,  and  Niiary.  On 
this  authority,  Welstein  and  Griesbach  have  left  it  out  of 
the  text. 

2S.  Witosoererlooketh  on  a  woman,  to  lust  after  her,]  F.-mdit- 
lxr)rTai  avTt)v,  earnestly  to  covet  her.  The  verb  ejn9iu/!.h!,  is  un- 
doubtedly used  here  by  our  Lord,  in  the  sense  of  coveting 
thrtiugh  the  influence  of  impure  desire.  The  word  is  used 
in  precisely  the  same  sense,  on  the  same  subject,  by  IJerodo- 
ius,  book  the  first,  near  the  end.  I  will  give  the  passnge,  but 
I  dare  not  translate  it.  To  the  learned  reader  it  will  justify 
my  translation,  and  the  unlearned  must  take  my  word.  T/jt 
Eni6YMHSEI  j-wi/aiA-oj  Jiianaayerns  avrip,  ntcyerai  afcoj;. 
Raphclius,  on  this  verse,  says,  cmdvijciii,  hoc  loco,  est  turpi  en- 
piditate  mulieris  potiujidce-  fiagrare.  In  all  these  cases  our 
blessed  Lord  points  out  the  spirituality  of  the  law;  which 
M-as  a  matter  to  which  the  Jews  paid  very  little  attention, 
indeed  it  is  the  property  of  a  Pharisee  to  abstain  only  from 
the  outward  crime.  Meli  are  very  often  less  inquisitive  to 
know  how  far  the  will  of  God  extends,  that  they  may  please 
him  in  performing  it,  than  they  are  to  know  how  far  they  may 
satisfy  tlieir  lusts  without  destroying  their  bodies  and  souls 
utterly,  by  an  open  violation  of  his  law. 

Hath  conimilled  adultery  tcith  her  already  in  his  h.eart.]  It 
is  the  earnest  wish  or  desire  of  the  soul,  which,  in  a  variety 
of  cases,  constitutes  the  good  or  evil  of  an  act.  If  a  man 
earnestly  wish  to  commit  an  evil,  but  cannot,  because  GoJ 
puts  tijne,  place,  and  opportunity  out  of  his  power;  he  is 
fully  chargeable  with  the  iniciuity  of  the  act,  by  that  God  who 
searches  and  judges  tlie  heart.  So,  if  a  man  earnestly  wish 
to  do  some  kindness,  which  it  is  out  of  his  power  t"  jierfoiiii, 


T'he  offrnjivg  eye,^  hand,  if-r. 


CHAPTER  V. 


Oflaxtfal  and'unlaxcful  dimrcei. 


28  Bui  I  say  unto  you,  'Dial  v\0io8oever  *  looketli  on  a  woman, 
^)  lust  after  lier,  liutli  comuiitted  adultei")'  with  her  ah-eady  in 
his  lieart. 

29  b  And  if  thy  ritjht  eye  ■=  ofTend  tliee,  d  plnck  it  out,  and  cast 
it  from  tliee  :  fur  it  is  jjrofitable  for  thee  that  one  of  tliy  mem- 
bers sliould  perisli,  and  not  that  thy  wliole  body  should  be 
cast  into  hell. 

30  And  if  thy  right  hand  oflTrnd  thee,  cut  it  ofi;  and  cast  it 
from  thee  :  for  it  is  profitable  for  tliee  that  one  of  thy  mem- 
bers should  perish,  and  not  that  thy  wliolo  body  should  be 
cast  into  hell. 

31  It  hath  been  said,  "  Wliosoever  shall  put  away  his  wife, 
let  him  give  her  a  writing  of  divorcement : 

II.  2.— bCh.  18.8,  9.    Mk.9.4S-4T. 


B  Job  .31.  1.  Pro.  6.  a.  See  tien  M.  2.  2  aam 
e  Or,  do  muse  ihee  ro  offend.— d  Sec  Ch  19.  Ii>. 
<  Deu.  9t.  1.    Jer  3.  1.    See  Ch.  19.  3,  &c.    Murk  10.  9,  &< 


1  Cor.  9.  a?.  Col.  3.  i 


the  art  is  considered  as  his  ;  because  God,  in  tliis  case,  as  in  that 
above,  takes  the  wi/l  (or  Die  deed.  If  voluntary  and  deliberate 
loo/cs  and  de.xire.n  make  adullcrers  and  adulteresses,  how  many 
persons  are  there  whose  wliole  life  is  one  continued  crime'? 
whose  ei/es  being  full  of  aduliery,  the)/  cannot  cense  from 
sin,  2  Pet.  ii.  14.  iS'lany  would  abhor  to  commit  one  external 
art  before  the  eyes  of  men,  in  a  temple  of  stone ;  and  yet 
they  are  not  afraid  to  commit  a  multitude  of  such  acts  in  the 
temple  of  their  hearts,  and  in  the  sight  of  God  ! 

29.  And  if  thy  right  eye  offend  thee.]  The  right  eye  and  the 
right  hand  are  u.'-cd  here  to  point  out  tliose  sins  which  aj)- 
jiear  most  pleasing  and  profilahle  to  us  ;  from  which  we  must 
be  separated,  if  we  desire  ever  to  see  the  kingdom  of  God. 

Offend  thee.]  TKavSaXt^nae.  Te fait  broncher,  cause  thee 
to  stumble,  French  Bible.  YKaviaXrfipn,  is  e.xjilahied  by  Sui- 
<las,  "that  piece  of  wood  in  a  trap  or  pit  for  wild  beasts. 
which  being  trodden  upon  by  tliem,  causes  them  to  fall  into 
the  trap  or  pit."  The  word  in  S'uidae  appears  to  be  com- 
Jiounded  of  aKai'i]a\:ju,  a  stumbling-block,  o"r  something  that 
causes  a  man  to  trip,  and  Aufioa,  private  or  hidden.  Thus, 
then,  the  right  eye  may  be  considered  the  darling  idol ;  the 
right  hand  the  prufil.ible  employment,  pursued  on  sinful 
principles;  these  become  s)i«ms' aud  traps  to  the  soul,  by 
which  it  Jails  into  the  pit  of  perdition. 

29,  'iO.'Plu.ck  it  out— cut  it  off.]  We  must  shut  our  senses 
ngainst  dangerous  objects,  to  avoid  the  ociarsioiis  of  sin,  and 
deprive  ourselves  of  all  that  is  most  dear  and  profitable  to  us, 
in  Older  to  save  our  souls,  when  we  find  that  these  dear  and 
ju-ofitable  thiiig.s,  however  innocent  in  themselves,  cause  us  to 
sm  against  God. 

It  is  profitable  for  thee  that  one  of  thy  members.]  Men  often 
part  witli  some  members  of  the  body,  at  the  discretion  of  a 
Eurgeon,  that  they  may  preserve  the  trunk  and  die  a  little 
later ;  and  yet  they  will  not  deprive  tliemselves  of  a  look  a 
touch,  a  small  pleasure,  which  endanger  the  eternal  death  of 
the  soul.  It  is  not  enough  to  shut  the  eye,  or  stop  the  hand  • 
the  one  must  be  plucked  out,  and  the  other  cut  oil".  Neither 
is  this  enougli,  we  must  cast  them  both  from  us.  Not  one 
moment's  truce  wilh  an  evil  passion,  or  a  sinful  appetite  If 
you  indulge  them,  they  will  gain  strength,  and  you  shall  be 
ruined.  The  rabbins  have  a  saving  similar  to  this  :  "It  is  bet- 
ter for  thee  to  be  scorched  with  a  little  fire  in  this  world,  than 
to  be  burned  with  a  devouring  fire  in  the  world  to  come  " 

31.  Whosoever  shall  put  away  his  wife.]  The  .lewish  doc- 
tors gave  great  license  in  the  matter  o{  divorce.  Among  tliem 
a  man  miglit  divorce  liis  wife  if  she  displeased  him  even  in 
the  dressing  of  his  victuals  ! 

Jiabbi  A/ciba  said,  "If  any  man  saw  a  woman  handsomer 
than  his  own  wife,  he  might  put  his  wife  avv-ay ;  because  it 
is  said  in  the  Law,  If  she  find  not  favour  in  his  ewes" 
Deut.  xxiv.  1.  ■^    ' 

Josephus,  the  celebrated  Jewish  historian,  in  his  life  tells  us 
with  tlie  utmost  coolness  and  indiflference,  "  About  this  time 
I  put  away  my  wife,  who  had  borne  me  three  children,  not  be- 
ingpleas.d  witli  her  manners." 

Tiiese  two  cases  are  sutRcient  to  show,  to  what  a  scandalous 
and  crimin.al  excess  tliis  matter  was  carried  amon<^  the  Jews 
However,  it  was  allowed  by  tlie  school  of  Shammai  that  no 
inan  was  to  put  away  his  wife,  unless  for  adultery.  The  school 
of  Ifillel  gave  much  greater  license. 

A  writing  of  dirorcemcnt.]  The  following  is  the  common 
form  ot  such  a  writing.     See  Maimonides  and  Lightfoot 

"  On  the  day  of  the  week  A.  in  tlie  month  B.  in  the  year  C 
fi-om  the  beginning  of  the  world,  according  to  the  common 
computation,  in  the  province  of  D.  I,  N.  the  son  of  N  bv 
whatever  name  I  am  called,  of  the  city  E.,  with  entire  consent 
of  mind,  and  witliout  any  compulsion,  have  divorced  dis 
missed,  and  expelled  thee— thee,  I  say,  M.  the  daughter  of  M 
by  wliatever  name  thou  art  called,  of  tlie  city  E.,  who  wast 
heretofore  my  wife-:  hut  now  I  have  dismissed  thee— thee  I 
say,  M.  the  daughter  of  M.  by  whatever  name  thou  art  called 
of  the  city  E.,  so  as  to  be  free  and  at  thine  own  disposal  to 
inarry  whomsoever  thou  pleascst,  without  liinderance  from 
any  one,  from  this  day  for  ever.  Tltou  art  therefore  free  for 
any  man.  Let  this  be  t!iv  bill  of  divorce  from  me,  a  writing 
oi  separation  and  expulsion,  according  to  tlie  law  of  Closes 
anfl  Israel.     Reitben,  son  of  Jacob,  Witness.    Euiszar,  son  of 


.32  But  I  say  unto  you.  That  f  Whjsoever  shall  put  away  his 
wife,  saving  for  the  cause  of  fornication,  causelh  her  to  com- 
mit adultery  :  and  whosoever  shall  marry  her  that  is  divorced, 
committetli  adultery. 

33  Ii  Again,  ye  have  heard  that  « it  hath  been  said  by  tliem  of 
old  time,  iiTliou  Shalt  no  forswear  thyself,  but '  slialt  perform 
unto  the  Lord  thine  oaths: 

.>i  But  I  say  unto  you,  k  siwear  not  at  all ;  neither  by  heaven ; 
for  it  is  I  God's  tlirone : 

.3.)  Nor  by  tiie  earth ;  for  it  is  his  footstool :  neither  by  Jeru- 
salem ;  for  it  is  '"the  city  of  the  great  king. 

36  Ncitlier  shalt  thou  swear  "by  thy  iiead,  because  thoucansC 
not  make  one  hair  white  or  black. 

.  f  Ch.  19.  9.     l-iikc  IG.  IS.     Rom.  7.  3.     1  Cor.  7.  1(1,  II.— e  Ch.  a.  16.— h  F.t.  m.  7. 


1  Ps.  -18.  2.  &  37.  3. 


i  Deu.  08.  2!.— k  Ch.  33.  IG,  IS,  i 


Gilend,  Witness.' 

fn?v5?''l'^'"°''  'I"®  •'^'''  *°  prevent  a  greater;  and,  perhaps, 

to  tvp,^,  his  repudiating  the  Jews,  who  were  his  first  spouse! 

<>-.  ixiving  jor  the  cause  of  fornication.]    Aojvv  rropwia;, 


071  account  of  irhoredom.  As  fornication  signifies  no  more- 
than  the  unlawful  conne;jion  of  unmarried  persons,  it  can- 
not be  used  liere  witli  propriety,  when  speaking  of  those  who 
are  mnrried.  I  have  therefore  translated  hiyov  -nopvcia?,  on 
account  oj  whoredom.  It  does  not  appear  that  there  is  any 
other  case  in  which  Jesus  Christ  admits  of  divorce.  A  real 
Christian  ought  rather  to  beg  of  God  the  grace  to  bear  patient- 
ly and  quietly  the  imperfections  of  his  wife,  than  to  think  of 
the  means  ol  being  parted  from  her.  "  But  divorce  was  al- 
lowed by  Moses  ;  yes,  for  the  hardness  of  their  hearts  it  was 
permitted:  but  what  was  permitted  to  an  uncircumcised 
lieait  among  the  .Jews,  should  not  serve  for  a  rule  to  a  heart 
in  which  the  love  of  God  lias  been  shed  abroad  bv  the  Holy 
Spirit.  Tliose  who  form  a  matrimonial  connexion  hi  the  fea'r 
aiid  love  of  God,  and  under  his  direction,  will  never  need  a 
(/;  Korce.  But  those  who  marry  as  pa.ssion  or  money  lead  the 
way,  may  bo  justly  considered  adulterers  and  adulteresses 
as  long  as  tliey  live. 

33.  7'hou  .shalt  not  forsteear  thyself]  They  dishonour  thft 
great  God,  and  break  this  commandment,  who  use  frequent 
oaths  and  imprecations,  even  in  reference  to  things  that  are 
true:  and  those  who  make  vows  and  promises  which  they 
either  cannot  perform,  or  do  not  design  to  fulfil,  are  not  less 
criminal.  Sicearing  in  civil  matters  is  become  so  frequent, 
titat  the  dread  and  obligation  of  an  oath  are  utterly  lost  in  it. 
In  certain  places,  wliere  oaths  are  frequently  adiiiinistered, 
people  have  been  known  to  kiss  their  thumb' ov  pe",  instead 
of  the  book,  thinking  tliereby  to  avoid  the  sin  of  perjury  ;  but 
tins  IS  a  shocking  imposition  on  their  souls.  See  the  iiotas 
on  Deuf.  iv.  26.  vi.  13. 

Perform  tmto  the  Lord  thine  oaths.]  The  morality  of  the 
.Tews  on  this  point  was  truly  execrable:  they  maintained, 
that  a  man  might  swear  with  his  lips,  and  annul  it  in  the 
same  moment  in  his  heart.  Rab.  Akiba  is  quoted  as  an  ex- 
ample of  this  kind  of  swearing.     See  Schoettgen. 

•34.  Sicear  not  at  all.]  Much  has  been  said  in  vindication 
of  the  propriety  of  swearing  in  civil  ca.ses  before  a  magistrate, 
and  much  has  been  said  against  it.  The  best  wav  is  to  have 
as  little  to  do  as  possible  with  oaths.  An  oath  will  not  bind  a 
knave  nor  a  liar ;  and  an  honest  man  needs  none,  for  his 
character  and  conduct  swear  for  him.  On  this  subject  tlie 
advice  of  Epictetus  is  very  good:  "Swear  not  at  all,  if  possi- 
ble ;  if  you  cannot  avoid,  do  it  as  little  as  you  can."  Eiichir. 
c.  4^1.     See  on  Deut.  iv.  20.  vi.  13. 

34,  35.  Neither  by  heaven,  &c.]  It  was  a  custom  amoii" 
the  Scythians,  when  they  wished  to  bind  themselves  in  the 
most  solemn  manner,  to  swear  by  the  king's  throne ;  and  if 
the  king  was  at  any  time  sick,  they  believed  it  was  occasioned 
by  some  one's  having  taken  the  oath  false! v.     Herod.  1.  iv 

Who  is  titere  among  the  traders  and  people  of  this  world 
who  obey  this  law'?  A  common  swearer  is  constantly  per- 
juring himself;  such  a  person  should  never  be  trusted.  \V  nen 
we  make  any  promise  contrary  to  the  command  of  God,  ta- 
king, as  a  pledge  of  our  sincerity,  either  God,  or  something 
belonging  to  him,  we  engage  that  which  is  not  oui-s,  without 
the  Master's  consent.  God  manifests  his  glory  in  heaven  an 
upon  his  throne;  he  imprints  the  footsteps  of  his  perfections 
upon  the  earth,  his  footstool ;  and  shows,  that  his  holiness  and 
his  grace  reign  in  his  temple  as  the  place  of  his  residence. 
Let  it  be  our  constant  care  to  seek  and  honour  God  in  all 
his  works. 

36,  Neither  shalt  thou  swear  by  thy  head.]  For  these  plain 
reasons ;  1st.  God  commands  thee  not  to  do  it.  2dlv.  Thou 
ha-st  nothing  which  is  My  oicn,  and  thou  shouldst  no't  pkidge 
another's  property.  3dly.  It  never  did,  and  never  can,  an- 
swer any  good  purpose.  And  4thly.  Being  a  breach  of  the 
law  of  God,  it  is  the  way  to  everlasting  misery. 

'i7.  Let  your  communication  be.  Yea,  yea;  Nay,  nay.] 
That  is,  a  positive  affirmation  or  negation,  according  to  your 
knowledge  of  the  matter  concerning  which  you  are  called  to 
testify.  Do  not  equivocate ;  mean  what  you  assert,  and  ad- 
here to  your  assertion.  Hear  what  a  heathen  says  on  this 
subject : 

"Exdnoi  yap  ijoi  kcivos  b/tus  aiSao  jrvXriaiv, 
O;  ■x^trepov  pcv  kcvQci  evi  (ppetrii/  aXko  Sc  fia^ci. 
„  „       ,  Horn.  n.  ix.  312. 

He  whose  words  agree  not  witli  his  private  thoughts,  is 
as  detestable  to  me  as  tlie  gates  of  hell."  See  on  Josli.  ii.  dt 
the  end. 

See   the  subject  of  stnearine  particularly  considered   in 
the  note  at  the  conclusiuii  of  UeUt.  chap.  vi. 
29 


Against  revenge,  and 


ST.  MATTHEW. 


resentment  of  injuries. 


37  •  But  let  your  communication  be,  Vea,  yea ;  Nay,  nay  :  for 
whatsoever  is  more  than  these  coineth  of  evil. 

38  II  Ye  have  heard  that  it  hath  been  said,  ^An  eye  for  an 
eye,  and  a  tooth  for  a  tooth : 

39  But  I  say  unto  vou, ''  That  ye  resistnot  evil :  ^  but  whosoever 
shall  smite  thee  on  thy  right  cheek,  turn  to  him  the  other  also. 

nr-ol.  4.  6.    Jamas  5.  12— b  Ex.  51.  at.    Lev.  24.20.    Dcu.  19  21.— r.  Pro.  211.  £2.  &. 
84.29.    Luke  6  29.     Rom,  12.  17,  19.     1  Cor.  «.  7.     1  Thess.  5.  1a     1  Pel,  3.  a 


Whatsoever  is  more  than  these.]  That  is,  more  than  a  bare 
affirmatioH  or  negation,  according  to  the  reriuirements  of 
Eternal  Truth,  cometh  of  evil;  or,  is  of  the  wicked  one—ZK 
Tov  TTovrjoov  tariv,  i.  e.  the  devil,  the  father  of  siiperjluities 
and  lies.'  One  of  Selden's  MSS.  and  Gregory  Nyssen,  a  com- 
nienlator  of  the  fourth  century,  have  «  tov  diajioXov  eariv,  is 
of  the  devil. 

That  the  .lews  were  notoriously  guilty  of  common  swearing, 
for  which  our  Lord  particularly  reprehends  them,  and  warns 
his  disciples  against;  and  that  they  swore  by  heaven,  by 
earth,  by  Jerusalem,  by  their  head,  &c.  the  following  extracts, 
made  by  Dr.  Lightfoot  from  their  own  writhigs,  amply  testify  : 
"  It  was  customary  and  usual  among  them  to  swear  by  the  crea- 
tures. '  If  any  sioear  by  heaven,  by  earth,  by  the  sun,  SfC. 
although  the  mind  of  the  swearer  be,  v,nder  these  u-ords,  to 
swear  by  Him  who  created  them,  yet  this  is  not  an  oath.  Or 
if  any  sicear  by  some  of  the  prophets,  or  by  some  of  the  books 
of  the  Scripture,  although  the  se)ise  of  the  swearer  be  to  su-ear 
by  Him  that  sent  that  prophet,  or  that  gave  that  book,  never- 
theless  this  is  not  an  oath.'  Maimonides.  If  any  adjure 
another  by  heaven  or  earth,  he  is  not  guilty.  Talmud.  They 
swore  by  hba%'EN,  Nin  p  □•'Olfn  hashshamayim,  cenhti,  '  By 
heaven,  so  it  is.'  Bab.  Berac.  ^'hey  stcore  by  the  temple. 
'  W'hen  turtles  and  young  pigeons  icere  sometimes  sold  at 
Jerusalemfor  a  penny  of  gold,  Rabban  Simeon  ben  Gama- 
liel said,  nin  inron  By  this  habitation,  (that  i.s,  by  this  tem- 
ple) /  Jcill  not  rest  this  night  unless  they  be  sold  for  a  penny 
of  silver.'  Cherituth,  cap.  i.  H.  Zechariah  hen  Ketsab 
said,  TTin  pynn  '  By  this  tejiple,  the  hand  of  the  woman  de- 
parted not  out  of  7ny  hand.' — R.  Jochanan  said,  «S3^n,  '  By 
the  TEMPLE,  it  is  in  our  hand,'  &c.  Ketuboth  and  Bab. 
KiDCSHi.v.  Bava  ben  Buta  swore  by  the  temple,  in  the 
end  of  the  tract  Cherithuth,  and  Rabban  Simeon  ben  Gama- 
liel in  the  beginning,  Sn"!!:'^^  i7\m  nn — And  so  icas  the  custom 
in  Israel.  Note  this,  so  2vas  tlie  custom.  JucAS.  fol.  56.  They 
su'ore  by  the  city  Jerusalem.  Ra b.  Judah  sa.Hh,  'He  that 
f.iith,  By  .lERrsALEM,  saiih  nothing,  unless  with  an  intent 
purpose  he  shall  vow  towards  Jerusalem.'  Where  also,  after 
•wo  lines  coming  between  those  forms  of  swearing  and  vow- 
ing, are  added,  V^TiD  hy^S  V^Ti  n'7tri-\''3  o'jtyi-i-'S  D'7tt'i-\i 
'Jerusalem,  For  Jerusalem,  By  Jerusalem. —  The  Temple, 
fhrthe  Temple,  By  the  Temple.— The  Altar,  For  the  Altar, 
By  the  Altar. —  7'he  Lamb,  For  the  Lamb,  By  the  Lamb. — 
The  chambers  of  the  Temple,  For  the  chambers  of  the  Temple, 
By  the  cha^nbers  of  the  Temple. —  The  Word,  For  the  Word, 
By  the  Word. —  U'he  Sacrifices  on  fire,  For  the  Sacrifices  on 
fire.  By  the  Sacrifices  on  fire. —  The  Dishes,  For  the  Dishes, 
By  the  Dishes. — By  all  these  things  that  I  will  do  this  to  you.' 
Tosaph.  ad  Nedarim.  They  swore  by  their  own  heads, 
'  One  is  bound  to  swear  to  his  neighbour,  and  he  saith,  yvH-\ 
^Tii^'^  niT  Vow  (or  swear)  to  me  by  the  life  of  thy  head,'  &c. 
Ranhedr.  cap.  3. 

"  One  of  the  holiest  of  their  precepts  relative  to  swearing 
was  this  ;  '  Be  not  much  in  oaths,  although  one  should  swear 
concerning  things  that  are  true  :  for  in  much  sreearing  it  is 
impossible  not  to  profane.'  Tract,  Demai," — See  Lightfoot's 
Works,  Vol.  II.  p,  l'49. 

They  did  not  pretend  to  forbid  all  common  swearing,  but 
only  what  tliey  term  much,  A  .lew  might  swear,  but  he  must 
not  be  too  abundant  in  the  practice.  Against  such  permission 
our  Lord  opposes  his  Swear  not  at  all!  He  who  uses  any 
o  ith,  except  what  he  is  solemnly  called  by  the  magistrate  to 
make,  so  far  from  being  a  Christiaii,  he  does  not  deserve  the 
reputation,  either  of  decency,  or  common  sense.  In  some  of 
our  old  elementary  books  for  children,  we  have  this  good 
maxim  :  "  Never  .iwcar  :  for  he  that  swears  will  lie;  and  he. 
that  lies  will  steal ;  and  if  so,  what  bad  things  will  he  not  do," 
Reading  made  Easy. 

3R.  An  eye  for  an  eye.]  Our  Lord  refers  here  to  the  law  of  re- 
taliation mentioned  Ex.  xxi,  24.  (see  the  note  there,  and  on  Lev, 
xxiv,  20.)  which  obliged  the  offender  to  suffer  the  same  inju- 
ry he  had  committed.  The  Greeks  and  Romans  had  the  same 
law.  So  strictly  was  it  attended  to  at  Athens,  that  if  a  man 
put  oTit  the  eye  of  another  who  had  but  one,  the  offender  was 
condemned  to  lose  botli  his  eyes,  as  the  loss  of  one  would  not 
be  an  equivalent  misfortune.  It  seems  that  the  Jews  had 
made  this  law  (the  execution  of  which  belonged  to  the  civil 
magistrate)  a  ground  for  authorizing  private  resentments, 
and  all  the  excesses  committed  by  a  vindictive  spirit.  Ko- 
venge  was  often  carried  to  the  utmost  extremity,  and  more 
evil  returned  than  what  had  been  received.  This  is  often  the 
case  among  those  who  are  called  Christians, 

39.  Resist  not  evil]  Or,  the  evil  person.  So,  T  am  fully 
persuaded,  tm  ttovtipm,  ought  to  be  translated.  Our  Lord's 
meaning  is,  "  Do  not  repel  one  outrage  by  another,"  He  that 
does  so,  makes  himself  precisely  what  the  other  is,  a  wicked 
person. 

^y-rn  to  himthe  other  also.]  That  is,  rather  than  avenge  thy- 
«elf,  M  r«ady  to  auflVr  patiently  a  repetition  of  the  same  in- 


40  And  if  any  man  will  sue  thee  at  the  law,  and  take  awaj 
thy  coat,  let  him  have  thy  cloak  also. 

41  And  wliosoever  '  shall  compel  thee  to  go  a  mile,  go  with 
him  twain, 

42  Give  to  him  that  asketh  thee,  and  <  from  him  that  would 
borrow  of  thee  turn  not  thou  away, 

(ilsa.  so.  6.    Lam,  3,  30. -e  Ch.  £7.  33.     Mark.15.  21.— f  Dou.  15.  B,  10.    Loke  6. 
30,  ?.-!.     Rom,  12.  20. 


jury.  But  these  exhortations  belong  to  those  principally  who 
are  persecuted  for  righteousness'  sake.  Let  such  leave  the 
judgment  of  their  cause  to  Him  for  whose  sake  they  suffer. 
The  Jews  always  thought  that  every  outrage  sliould  be  resent- 
ed :  and  thus  the  spirit  of  hatred  and  strife  was  fostered. 

40.  And  if  any  man  will  sue  thee  at  the  laic]  Every  where 
our  blessed  Lord  shows  the  utmost  disapprobation  of  such 
litigations  as  tended  to  destroy  brotherly-kindness  and  cha- 
rity. It  is  evident  he  would  have  his  followers  to  suflTer  rather 
the  loss  of  all  tlieir  property,  than  to  have  recourse  to  such 
modes  of  redress  at  so  great  a  risk.  Having  the  mind  averse 
from  contentions,  and  preferring  peace  and  concord  to  tem- 
poral advantages,  is  most  solemnly  recommended  to  all  Chris- 
tians. We  are  great  gainers  when  we  lose  only  our  luoney 
or  other  property,  and  risk  not  the  loss  of  our  souls  by  losing 
the  love  of  God  and  man. 

Coat.]  'S.iTwva,  upper  garment. —  Cloak,  luariov,  under  gar- 
meyit.  What  we  call  strait  coat,  and  great  coat.  See  on  Luke 
vi,  29. 

41.  Shall  compel  thee  to  go  a  mile,  go  with  him  twain."]  \yya- 
ptvaci.  This  word  is  said  to  be  derived  from  the  Persian-^, 
among  whom  the  king's  messengers  or  post^,  were  called 
Ayyapoi,  or  Angari.  This  definition  is  given  both  by  Hesy- 
chius  and  Suidas. 

The  Persian  messengers  had  the  royal  authority  fortress- 
ing  horses,  ships,  and  even  men,  to  assist  them  in  the  business 
on  which  they  were  employed.  These,  Angari  are  now  termed 
Chappars,  and  serve  to  carry  despatches  between  the  court 
and  the  provinces.  When  a  chappar  sets  out,  the  master  of 
the  horse  furnishes  him  with  a  single  horse,  and  when  that 
is  weary,  he  dismounts  the  first  man  he  meets,  and  takes  his 
horse.  There  is  no  pardon  for  a  traveller  that  refuses  to  let 
a  chappar  have  his  horse,  nor  for  any  other  who  should  deny 
him  the  best  horse  in  his  stable.  See  Sir  J.  C'hardin's  and 
Hanway's  travels.  For  pressing  post-horses,  &c,  the  Persian 
term  is  (^■p^  Hjs^^ut ,  Sukhreh  geriften.  I  find  no  Persian 
word  exactly  of  the  sound  and  signification  of  Ayyapof ;  but 
the  Arabic  s,>ti(,  agharet,  signifies  spurring  a.  horse,  attack- 
ing, plundering,  &c.  The  Greek  word  itself  is  preserved 
among  the  rabbins  in  Hebrew  characters,  H'^'^i^H  angaria,  and 
it  has  precisely  the  same  meaning;  viz.  to  be  compelled  by 
violence  to  do  any  particvilar  service,  especially  of  the  public 
kind,  by  the  king's  authority.  Lightfoot  gives  several  instan- 
ces of  this  kind  in  his  Horce,  Tabnudica. 

We  are  here  exhorted  to  patience  and  forgiveness : 

FHrst,  when  we  receive  in  our  persons  all  sorts  of  insults 
and  afl^'ronts,  ver,  39, 

Secondly,  When  we  are  despoiled  of  our  goods,  ver.  40. 

Thirdly,  When  our  bodies  are  forced  to  undergo  all  kinds 
of  toils,  vexations,  and  torments,  ver,  41.  The  way  to  improve 
the  injustice  of  man  to  our  own  advantage,  is  to  exercise 
under  it  meekness,  gentleness,  and  long-sufTering,  without 
which  disposition  of  mind,  no  man  can  either  be  happy  here 
or  hereafter  :  for  he  that  avenges  himself,  must  lose  the  mind 
of  Christ,  and  thus  suffer  an  injury  ten  thousand  times  greater 
than  he  can  ever  receive  from  man.  Revenge,  at  such  an  ex- 
pense, is  dear  indeed, 

42.  Give  to  him  that  asketh  thee,  and  from  him  that  would 
borrow.]  To  give  and  lend  freely  to  all  who  are  in  need,  is 
a  general  precept  from  which  we  are  only  excused  by  our 
inability  to  perform  it.  Men  are  more  or  less  obliged  to'  it  as 
they  are  more  or  less  able,  as  the  want  is  more  or  less  press- 
ing :  as  they  are  more  or  less  burthened  with  common  poor, 
or  with  necessitous  relatives.  In  all  these  matters,  both  pru- 
dence and  charity  must  be  consulted.  That  God,  who  makes 
use  of  the  beggar's  hand  to  ask  our  charity,  is  the  same  from 
whom  we  ourselves  beg  our  daily  bread  :  and  dare  we  refuse 
HIM !  Let  us  show  at  least  mildness  and  compassion,  when  we 
can  do  no  more :  and  if  we  cannot  or  will  not  relieve  a  poor 
man,  let  us  never  give  him  an  ill  word  nor  an  ill  look.  If  we 
do  not  relieve  him,  we  have  no  right  to  insult  him. 

To  give  and  to  lend,  are  two  duties  of  charity  which  Christ 
joins  Together,  and  which  he  sets  on  equal  footing,  A  rich  man 
is  one  of  God's  stewards,  God  has  given  him  money  for  the 
poor,  and  he  cannot  deny  it  without  an  act  of  injustice.  But 
no  man,  from  what  is  called  a  principle  of  charity  or  geije, 
rosity,  should  give  that  in  alms  which  belongs  to  his  credit- 
ors. '  Generosity  is  godlike,  h\x\.  Justice  has  ever,  both  in  Law 
and  Gospel,  the'first  claim, 

A  loan  is  often  more  beneficial  than  an  absolute  gift ;  first, 
because  it  flatters  less  the  vanity  of  him  who  lends :  secondly, 
it  spares  more  the  shame  of  him  who  is  in  real  want :  and 
thirdly,  it  gives  less  encouragement  to  the  idleness  of  him 
who  may  not  be  very  honest.  However,  no  advantage  should 
be  taken  of  the  necessities  of  the  borrower  ;  he  who  does  so, 
is  at  least  An// a  murderer.  The  lending  which  our  Lord  here 
inculcates,  is  that  which  requires  no  more  than  the  restora- 
tion  of  the  principal  in  a  convenient  time :  otherwiBe  to  IJV8 
upon  trust  is  the  sure  way  to  pay  dofible. 


tVe  must  love 


CHAPTER  V. 


onr  enemies,  <f^. 


43  II  Ye  have  heard  that  it  liath  been  said,  'Tliou  shall  love 
thy  neighbour,  >>and  hatetlilne  enemy. 

44  But  I  say  unto  you,  '^Lovc  your  enemies;  ble^s  them  that 
ciu-se  you ;  do  good  to  them  that  hate  you ;  and  pray  <i  for  them 
which  despitefully  use  you,  and  persecute  you ; 

a  Lev.  19.  13.— b  Dcu,  S3.  6.     Ps.  ^1.  lO.-c  Luke  6.  S7,  35.     Rom.  12.  14,  20. 


43.  7'hou  shall  love  tliy  neighbour,  and  hale  thine  enemy.] 
Instead  of  irXtiatov,  neiglilwur,  tlie  Codex  Grajvii,  a  MS.  of 
the  eleventh  century,  reads  tpiXov,  friend.  Thou  shalt  love 
thy  friend,  and  hate  thine  enemy.  This  was  certainly  the 
meaning  which  the  Jews  put  on  it :  for  neighbour,  with  them, 
implied  those  of  the  Jewish  race,  and  all  others  were  consi- 
dered by  them  as  natural  enemies.  Besides,  it  is  evident  that 
jrA/)<7!oi/,  among  the  Hellenistic  Jews,  mcanx.  friend  merely: 
Christ  uses  it  precisely  in  this  sense  in  Luke  x.  36.  in  answer 
to  the  question  asked  by  a  certain  lawyer,  ver.  29.  Who  of 
the  three  was  neighbour,  (jrXr/atov,  friend)  to  him  who  fell 
among  the  thieves  1  He  who  showed  him  mercy  :  i.  e.  he  wlio 
acted  ihe  friendly  part.  In  Hebrew,  yi  reang,  s\gn\flas  friend, 
which  word  is  translated  TrXriatuv  by  the  LXX.  in  more  than 
one  hundred  places.  Among  the  Greeks  it  was  a  very  com- 
prehensive term,  and  signified  every  man,  not  even  an  enemy 
excepted,  as  Raphelius  on  this  verse  has  shown  from  Poll/- 
bias.  The  Jews  thought  themselves  authorized  to  kill  aiiy 
Jew  who  apostatized,  and  though  they  could  not  do  injury  to 
the  Gentiles,  in  whose  country  they  sojourned,  yet  they  were 
bound  to  suffer  them  to  perish,  if  they  saw  them  in  danger  of 
death.  Hear  their  own  words:  "A  Jew  sees  a  Gentile  fall 
into  the  sea,  let  him  by  no  means  lift  him  out ;  for  it  is  writ- 
ten, Tliou  shalt  nut  rise  tip  against  the  blood  of  thy  neigh- 
bour .-—but  this  is  not  thy  neighbour."  Maimon.'This  shows, 
that  by  neighbour  they  understood  a  Jeto ;  one  who  was  of 
the  same  blood  and  religion  with  themselves. 

44.  Love  your  enemies.]  This  is  the  most  sublime  piece 
of  morality  ever  given  to  man.  Has  it  appeared  unreason- 
able and  absurd  to  some^  It  has.  And  why?  Because  it  is 
natural  to  man  to  avenge  himself,  and  plague  those  who 
plague  him;  and  he  will  ever  find  abundant  excuse  for  his 
conduct  in  the  repeated  evils  he  receives  from  others ;  for 
men  are  naturally  hostile  to  each  other.  Jesus  Christ  designs 
to  make  men  happy.  Now  he  is  necessarily  miserable  vvho 
hates  another.  Our  Lord  prohibits  that  only,  which,  from  its 
nature,  is  opposed  to  man's  happiness.  This  is  therefore  one 
of  the  most  reasonable  precepts  in  the  universe.  But  who 
can  obey  it  i  None  but  he  who  has  the  mind  of  Christ.  But  I 
have  it  not.  Seek  it  from  God  ;  it  is  that  kingdom  of  heaven 
which  Christ  came  to  establish  upon  earth.  See  on  chap.  iii. 
2.  This  one  precept  is  a  sufficient  proof  of  the  holiness  of  the 
Gospel,  and  of  the  truth  of  the  Christian  religion.  Every  false 
religion  flatters  man,  and  accommodates  itself  to  liis  pride 
and  his  passions.  None  but  God  could  have  imposed  a  yoke 
so  contrary  to  self-love;  and  nothing  but  the  supreme  eternal 
love  can  enable  men  to  practise  a  precept  so  insupportable  to 
corrupt  nature. 

Bless  them  that  curseyou.]  EvXayeiTe,  give  themgood  words 
for  their  bad  words.     See  the  note  on  Gen.  ii.  3. 

Do  good  to  them  that  hate  you.]  Give  your  enemy  every 
proof  that  you  love  him.  We  must  not  love  in  tongue,  but  in 
deed  and  in  truth. 

Pray  for  them  which  despitefully  wse  you.]  ErrnpeagovrMi', 
from  cm,  against,  and  Apris,  Mars,  the  heathen  god  of  war. 
Those  who  are  making  conti>tual  war  upon  you,  and  constant- 
ly harassing  and  calumniating  you.  Pray  for  them— This 
is  another  exquisitely  reasonable  precept.  I  cannot  change 
that  wicked  man's  heart;  and  while  it  is  unchanged  he  will 
continue  to  harass  me  :  God  alone  can  change  it :  then  I  must 
implore  him  to  do  that  which  will  at  once  secure  the  poor 
man's  salvation,  and  contribute  so  much  to  my  own  peace. 

And  persecute  you.]  Ak.jkoi/tow,  those  who  press  hard  on 
and  pursue  you  whh  hatred  and  malice,  accompanied  with 
repeated  acts  of  enmity. 

In  this  verse  our  Lord  shows  us  that  a  man  may  be  our  en- 
emy in  three  different  ways.  First,  in  his  heart,  by  hatred. 
Secondly,  in  his  words,  by  cursing  or  using  direful  impreca- 
tions (Karap  wi^cfovi)  against  us.  Thirdly,  in  his  actions,  by 
continually  harassing  and  abusing  us.  He  shows  us  also  how 
we  are  to  behave  to  those.  The  hatred  of  Ihe  first,  we  are  to 
meet  with  love.  The  cursings  or  er(7  words  o{  the  second,  we 
are  to  meet  with  good  words  and  blessings.  And  the  repeated 
iyijnrious  acts  of  the  third,  we  arc  to  meet  with  continual 
prayer  to  God  for  tlie  man's  salvation. 

^  45.  That  ye  may  be  the  children  of  your  Father.]  Instead  of 
Dial,  children,  some  MSS.  the  latter  Persic  version,  and  seve- 
ral of  the  primitive  Fathers,  read  Snotot,  that  ye  may  be  like 
to  or  resemble  your  Father  who  is  in  heaven.  This  is  certain- 
ly our  Lord's  meaning.  As  a  man's  child  is  called  his,  be- 
^  cause  a  partaker  of  his  own  nature,  so  a  holy  pijrson  is  said 
'to  be  a  child  of  God,  because  he  is  a  partaker  of  the  divine 
nature. 

He  maketh  his  sun  to  rise  on  the  evil.]  "There  is  nothing 
preater  than  to  imitate  God  in  doing  good  to  our  enemies.  All 
the  creatures  of  God  pronounce  the  sentence  of  condemnation 
on  the  revengeful :  and  this  sentence  is  written  by  the  rai/s 
of  the  sun,  and  with  the  drops  of  rain,  and  indeed  by  all  the 
natural  good  things,  the  use  of  which  C^d  freely  gives  to  his 
enemies."    if  God  had  not  loved  us  while  we  were  his  cne- 


45  That  ye  may  be  the  children  of  your  Father  which  is  in 
heaven  :  for  '  he  maketh  his  sun  to  rise  on  the  evil  and  on 
the  good  ;  and  sendeth  rain  on  the  just  and  on  the  unjust. 

4(J  f  For  if  ye  love  them  which  lave  you,  what  reward  hare 
ye )  do  not  even  the  publicans  the  same  1 

d  Lk.  S3.  34.  Acts  7.  CO.  1  Cor.  4.  12,  13.  I  Pel.  2.  23.  &  3.  9.— e  .lob  25.  3.-f  Lk.  6.  33. 


niies,  we  could  never  have  become  his  children  :  and  we  shall 
cease  to  be  such,  as  soon  as  we  cease  to  imitate  him. 

46.  For  if  ye  love  them  ivhich  love  you.]  He  who  loves  only 
his  friends,  does  nothing  for  God's  sake.  He  who  loves  for 
the  sake  uf  pleasure  or  interest,  pays  himself.  God  has  no 
enemy  whicli  he  hates  but  sin ;  we  should  have  no  other. 

The  publicans.]  Thatis,  tax-gatherers.  reXui/at,  from  TtAof,  a 
tar,  and  diveofiat,  Ibuyorfarm.  A  farmer  or  collector  o{  tlie 
taxes  or  public  revenues.  Of  these  there  were  two  classes  ;  the 
superior,  who  were  Romans  of  Uie  equestrian  order;  and  tlie 
inferior,  tliose  mentioned  in  the  Gospels,  who  it  appears  were 
mostly  Jews.  This  class  of  men  was  detestable  among  the 
Romans,  the  Greeks,  and  the  Jews,  for  their  intolerable  ra- 
pacity and  avarice.  They  were  abhorred  in  an  especial  man- 
ner by  the  Jews,  to  whom  the  Roman  government  was  odi- 
ous; these  assisting  in  collecting  the  Roman  tribute,  were 
considered  as  betrayers  of  the  liberties  of  their  country,  and 
abettors  of  those  who  enslaved  it.  They  were  something  like 
the  tithe  farmers  in  a  certain  country — a  principal  catise  of 
the  public  burthens  and  itiscontent.  One  quotation,  of  the 
many  produced  by  Kypke,  will  amply  show  in  what  detesta- 
tion they  were  held  among  the  Greeks. 

Theocritus  being  asked.  Which  of  the  wild  beasts  were  tlie 
most  cruell  answered,  Ei'  lav  tou  opcatv,  apKToi  Kat  Xtwrts' 
ev  Sc  rais  troXeaivTEAil'SAl  xai  uvKuipiwrat.  Bears  and 
lions  in  the  mountains ;  and  tax-gatherers  and  calum- 
niators in  cities. 

47.  And  if  ye  salute  your  brethren  only.]  Instead  of 
aieXipovi,  brethren,  upwards  of  one  hundred  MSS.,  and  seve- 
ral of  them  of  great  authority  and  antiquity,   have   <j)iXovf, 

friends.  The  Armenian,  Slavonic,  and  Gothic  versions, 
witli  the  latter  Syiiac,  and  some  of  the  primitive  Fathers, 
agree  in  this  reading.  I  scarcely  know  which  to  prefer;  as 
brother  is  more  conformable  to  the  Jewish  mode  of  addred-s, 
itshould  be  retained  in  the  text :  the  other  reading,  however, 
tends  to  confirm  that  of  the  Codex  Gravii  on  ver.  43. 

On  the  subject  of  giving  and  receiving  salutations  in  Asia- 
tic countries,  Mr.  Harmer,  Observat.  vol.  ii.  p.  .327,  &c.  edit. 
ISOS,  has  collected  much  valuable  information  :  the  following 
extract  will  be  sufficient  to  elucidate  our  Lord's  meaning. 
"  Dr.  Doddridge  supposes  ihailhe salutation  our  Lord  refers 
to,  Matt.  V.  47.  If  ye  salute  your  brethren  only,  what  do  ye 
more  than  others  I  do  not  even  the  publicans  sol  means  em- 
bracing,  though  it  is  a  different  word.  I  would  observe,  that 
it  is  made  use  of  in  the  Septuagint  to  express  that  action  of 
endearment;  and  which  is  made  use  of  by  an  apocryplial 
writer,  (Ecclus.  xxx.  19.)  whereas,  the  word  we  translate 
salute,  is  of  a  much  more  general  nature:  this,  I  apprehend, 
arose  from  his  being  struck  with  the  thought,  that  it  could 
never  be  necessary  to  caution  his  disciples,  not  to  restrain 
the  civilities  of  a  common  salutation  to  tliose  of  their  own 
religious  party.  Juvenal,  when  he  satirizes  the  Jews  of  the 
apostolic  age  for  their  religious  opinions,  and  represents 
them  as  unfriendly,  and  even  malevolent  to  other  peo- 
ple; Sat.  xiv.  and  when  he  mentions  their  refusing  to  show 
travellers  the  way,  Nun  monstrare  Tias,  &c.  or  to  point  out 
to  them  where  they  might  find  water  to  drink  when  thirsty 
with  journeying,  takes  no  notice  of  their  not  saluting  those 
of  another  nation  ;  yet  there  is  reason  to  believe,  from  these 
words  of  Christ,  that  many  of  them  at  least  would  not,  and 
that  even  a  Jewish  publican  received  no  salutations  from 
one  of  his  own  nation,  excepting  brother  publicans. 

'•  Nor  shall  we  wonder  at  this,  or  think  it  requisite  to  sup- 
pose the  word  we  translate  salute  (aanaC^opaO  and  which 
certainly,  sometimes  at  least,  signifies  nothing  more  than 
making  use  of  some  friendly  words  upon  meeting  with  people, 
must  here  signify  something  more  particular,  since  we  find 
some  of  the  present  inhabitants  of  the  east  seem  to  want  this 
admonition  of  our  Lord.  '  When  the  Arabs  salute  one  ano- 
ther,' according  to  Niebuhr,  '  it  is  generally  in  these  terms, 
SaMm  aleikum.  Peace  be  icith  you ;  in  speaking  which 
words  they  lay  tlie  right  hand  on  the  heart.  Tlie  answer  is, 
Aleikum  essaldm.  With  you  be  peace.  Aged  people  are  in- 
clined to  add  to  these  words,  And  the  mercy  and  blessing  of 
God.  The  Moliammedans  of  Egypt  and  Syria  never  salute  a 
Christian  in  this  manner ;  they  content  themselves  with  saying 
to  them,  Good  day  to  you;  m;  Friend,  how  do  you  dot  The  Arabs 
of  Yemen,  who  seldom  see  any  Christians,  are  not  so  zealous 
but  that  sometimes  they  will  give  them  the  Salam  aleikum. 
"Presently  after  he  says  :  'For  a  long  time  I  thought  the 
Mohammedan  custom  of  saluting  Christians  in  a  different 
manner  from  that  made  use  of  to  those  of  their  own  profes- 
sion, was  an  effect  of  their  pride  and  religious  bigoti-y.  I 
saluted  them  sometimes  with  the  Salnm  aleikum,  .and  I  had 
often  only  the  common  answer.  At  length  I  observed  in 
Natalia,  that  the  Christians  themselves  might  probably  be 
the  cause  that  Mohammedans  did  not  make  the  same  return 
to  their  civilities  that  they  did  to  those  of  their  own  religion 
For  the  Greek  merchants,  with  whom  I  travelled  in  that 
country,  did  not  se<;in  pleased  with  my  saluting  Mohamme* 
31 


We  mint  resemble 


ST.  MATTHEW. 


our  \cavenhj  Father . 


47  And  if  ye  salute  your  bretliien  only,  what  do  y§  more 
than  others  ?  do  not  even  the  publicans  so  1 


.  !7.  1.    Lev.  11.  44.  &  19. 


Luke  6.  36.    Col.  1.  ffl. 


dans  in  the  Mohammedan  manner.  And  when  they  were 
not  known  to  be  Christians,  by  those  Turks  whom  they  met 
with  in  their  journeying,  (it  being  allowed  Christian  travellers, 
in  those  provinces,  to  wear  a  white  turban,  Christians  in 
common  being  obliged  to  wear  the  sash  of  their  turbans, 
while  striped  witii  blue,  that  banditti  might  take  them  at  a 
d  istance  for  Turks  and  people  of  courage)  they  never  answer- 
ed those  that  addressed  them  with  the^compliment  of  Salnm 
alcikum.'  One  would  not,  perhaps,  susjiect  that  similar 
customs  obtain  in  our  times,  among  Europeans :  but  I  find 
that  the  Roman  Catholics  of  some  provinces  of  Germany, 
never  address  the  Protestants  that  live  among  them  with  the 
compliment,  .Ibsus  Christ  he  praised  ;  and  when  such  a  thing 
happens  by  mistake,  the  Protestants  do  not  return  it  after  the 
manner  in  use  among  the  Catholics,  For  ever  and  ever,  Amen! 

"  After  this  the  words  of  our  Lord  in  the  close  of  the  fifth  of 
Matthew,  want  no  further  commentary.  The  Jews  would 
not  address  the  usual  compliment  of  Peace  be  to  you,  to  either 
heathens  or  publicans ;  the  publicans  of  the  Jewish  nation 
would  use  it  to  tlieir  countrymen  tliat  were  publicans,  but 
not  to  heathens;  though  the  more  rigid  Jews  would  not  do  it 
to  them,  any  more  than  to  heathens ;  our  Lord  required  his 
disciples  to  lay  aside  the  moroseness  of  Jews,  and  express 
more  extensive  benevolence  in  their  salutations.  There  seems 
to  be  nothing  of  e»«irac/M^  thought  of  in  this  case,  though 
that,  doubtless,  was  practised  anciently  among  relatiotis,  and 
intimate  friends,  as  it  is  among  modern  Asiatics." 

If  not  to  srt?!(  re,  be  a  heathenish  indifference  ;  to  hide  hatred 
under  ozitirnrd  civilities,  is  a  diabolic  treachery.  To  pre- 
tend much  love  and  affection  for  those  for  whom  we  have 
neither — to  use  towards  them  complimentary  phrases,  to 
which  we  affix  no  meaning,  but  that  they  mean  nothing,  is 
highly  offensive  in  the  sight  of  that  God  by  whom  actions  are 
weighed  and  words  judged. 

Do  not — the  publicans.]  Te'Swvat, — but  tQviKot,  heathens, 
is  adopted  by  Griesbach,  instead  of  rcXwvai,  on  the  authority 
of  Codd.  Vatican,  and  Bezce,  and  several  others  ;  together 
with  the  Coptic,  Syriac  later,  and  Syriac  Jerusalem  ;  two 
Arabic,  Persic,  Slavonic ;  all  the  Itala  but  one;  Vulgate, 
Haxoti,  and  several  of  the  primitive  Fathers. 

48.  13e  ye  therefore  perfect — as  your  Father.]  God  him- 
self is  the  grand  law,  sole'giver,  and  only  pattern  of  the  per- 
fection which  he  recommends  to  his  children.  The  words 
are  very  emphatic,  eacvde  ovv  vixeii  rcXctot,  Ye  shall  be  there- 
fore perfect— ye  shall  be  filled  with  the  Spirit  of  that  God 
whose  name  is  mercy,  and  whose  nature  is  love.  God  has 
many  imitators  of  his  power,  independence,  justice,  &c. 
but  few  of  his  love,  condescension,  and  kindness.  He  calls 
himself  love,  to  teach  us  that  in  this  consists  thSit  perfection, 
the  attainment  of  which  he  has  made  both  our  duty  and 
privilege;  for  these  words  of  our  Lord  include  both  a co??j- 
viand  and  apiromise. 

"  Can  we  be  fully  saved  from  sin  in  this  world  V  is  an  im- 
portant question,  to  which  this  text  gives  a  satisfactory  an- 
swer :  "  Ye  shall  be  perfect  as  your  Father  who  is  in  heaven 
is  perfect." — As  in  his  infinite  nature  there  is  no  sin,  nothing 
but  goodness  and  love ;  so  in  your  finite  nature  there  shall 
dwell  no  sin,  for  the  law  of  the  spirit  of  life  in  Christ  Jesus, 
shall  make  you  free  from  the  law  of  sin  and  death,  Rom. 
viii.2.  God  shall  live  in,  fill,  and  i-ule  your  hearts;  and  in 
what  Ho  fills  and  influences,  neither  Satan  nor  sin  can  have 
any  part.  If  men,  slighting  their  own  mercies,  cry  out.  This 
is  impiossilile.  Whom  does  this  arguing  reprove?  God,  who 
on  this  ground,  has  given  a  command,  the  fulfilment  of  which 
is  impossible.  "  But  who  can  bring  a  clean  out  of  an  unclean 
thing  !"  God  Almighty — and  however  inveterate  the  disease 
of  sin  may  be,  tlie  grace  of  the  Lord  Jesus  ca.n  fully  cure  it ; 
and  who  will  say,  that  he  who  laid  down  his  life  for  our  souls, 
will  not  use  his  power  completely  to  eflect  that  salvation, 
which  he  has  died  to  procure.  "But  where  is  the  person 
thus  saved  V  Wherever  he  is  found  who  loves  God  with  all  his 
heart,  soul,  mind,  and  strength  ;  and  his  neighbour  as  him- 
self: and  for  the  honour  of  Christianity  and  its  Author, 
may  we  not  hope  there  are  many  such  in  the  church  of  God, 
not  known  indeed  by  any  profession  of  this  kind  which  they 
make,  but  by  a  surer  testimony,  that  of  uniformly  holy  tem- 
pers, piety  to  God,  and  beneficence  to  7nan  ? 

Dr.  Lightfoot  is  not  perfectly  satisfied  with  the  usual  mode 
of  interpreting  the  22d  verse  of  this  cliapter.  I  subjoin  the 
substance  of  what  he  says.  Having  given  a  general  exposi- 
tion of  the  word  brother,  which  the  Jews  understood  as  signi- 
fying none  but  an  Israelite — £i/o%oj,  which  we  translate  is  in 
danger  of,  and  what  he  shows  the  Jews  used  to  signify,  is  expo- 
sed to,  merits,  or  is  guilty  of;  and  the  word  gehenna,  hell-fire, 
which  he  explains  as  I  have  done  above,  he  conies  to  the 
three  offences,  and  their  sentences. 

The  FIRST  is  causeless  anger,  which  he  thinks  too  plain  to 
require  explanation  :  but  into  the  two  following  he  enters  in 
considerable  detail : 

"  The  SECOND.  Whosoever  shall  say  to  his  brother,  '  Racha,' 

a  nickname,  or  scornful  title  usual,  which  they  disdainfully 

put  one  upon  another,  and  very  commonly ;   and  therefore 

owe  Saviour  has  mentioned  this  word,  the  rather  because  it 

33 


48  n  "  Be  ye  therefore  perfect,  even  bas  your  Father,  which 
is  in  heaven,  is  perfect. 

a  4.  1?.     .Tumesl.  4.     1  Pet.  I.  15,  16.— b  Eph.  5.  I. 


was  of  so  common  use  among  them.  Take  tliese  few  exfunplea. 

"A  certain  man  sought  to  betake  himself  to  repentance 
(and  restitution.)  His  wife  said  to  him,  '  liekah,  if  thou  make 
restitution,  even  thy  girdle  about  thee  is  not  thine  own,'  &c. 
Tanchiim,  fol.  5. 

"  Rabbi  Jochanan  was  teaching  concerning  the  building 
of  Jerusalem  with  sapphires  and  diamonds,  &c.  One  of  liia 
scholars  laughed  him  to  scorn.  But  afterward  being  convin- 
ced of  the  truth  of  the  thing,  he  saithto  hiin,  'Robbi,  do  thou 
expound,  for  it  is  fit  for  thee  to  expound :  ;ls  thou  saidst,  so  liarft 
I  seen  it.'  He  .saith  to  him,  '  Fekah.  hadst  thou  not  seen,  thou 
wouldst  not  have  believed,'  &c.  Midras  Tiilin,  fol.  'iA.  col.  4. 

"  To  what  is  the  thing  like  7  To  a  king  of  flesh  and  blood, 
who  took  to  wife  a  king's  daughter:  he  saith  to  her,  'Wait 
and  fill  me  a  cup ;'  but  she  would  not,  whereupon  he  was 
angry,  and  put  her  away :  she  went,  and  was  married  to  a 
sordid  fellow  ;  and  he  saith  to  her,  '  Wait  and  fill  me  a  cup  ;'^ 
she  said  unto  him,  '  Rekah,  I  am  a  king's  daughter,'  <sc." 
Idem  in  Psalm  cxxxvii. 

"A  Gentile  saith  to  an  Israelite, '  I  have  a  choice  dish  for  thee 
to  eat  of.'  He  saith,  '  What  is  if!'  Heanswers,  '  Swine's  flesh.' 
He  saith  to  him,  'Rekah,  even  v/hat  you  kill  of  clean  beasts, 
is  forbidden  us,  much  more  this.'     Tanchum.  fol.  18.  col.  4, 

"The  THIRD  offence  is  to  say  to  a  brotlier,  'Thou  fool,' 
which  how  fo  distinguish  from  Racha,  which  signifies  an 
empty  fellow,  were  some  difficulty,  bvit  that  Solomon  is  a  good 
dictionary  here  for  us,  who  takes  the  term  continually  here 
for  a  wicked  wretch  and  reprobate,  and  in  opposition  to 
spiritual  wisdom,  so  that  in  the  first  clause,  is  condemned 
causeless  anger  ;  in  tlie  second,  scornful  taunting,  and  re- 
proaching of' a  brother  ;  and  in  the  last,  calling  him  a  repro- 
bate, and  wicked,  or  uncharitably  censuring  his  spiritual 
and  eternal  estate.  And  this  last  does  more  especially  hit  the 
scribes  and  Pharisees,  who  arrogated  to  themselves  only  lo 
be  called  C3''D3n  chocamim,  wise  men,  but  of  all  others  tliey 
had  this  scornful  and  uncharitable  opinion.  '  T/iis  people, 
that  knoiceth  not  tlie  law,  is  cursed.'  John  vii.  49. 

"  And  now  for  thepenalties  denounced  upon  these  offences, 
let  vis  look  ypon  them,  taking  notice  of  these  two  traditions  nf 
the  Jews,  which  our  Saviour  seems  to  face,  and  to  contradict. 

"  1st.  That  they  accounted  to  command.  Thou  shall  not  kill, 
to  aim  only  at  actual  murder.  So  that  in  their  collecting  the 
six  hundred  and  thirteen  precepts  out  of  tlie  law,  they  under- 
stand that  command  to  mean  but  this  :  '  That  one  should  vot 
kill  an  Israelite,'  and  accordingly  they  allotted  this  only  vio- 
lation of  it  to  judgments.  Against  this  wild  gloss  and  prac- 
tice, he  speaks  in  tlie  first  clause :  Ye  have  heard  it  .said, 
Thou  shall  not  kill,  and  he  that  killeth  or  comraitteth  actual 
murder,  is  liable  to  judgment,  and  ye  extend  the  violation  of 
that  command  no  furtlier  ;  but  I  say  to  you,  that  causeless  an- 
ger against  thy  brother  is  a  violation  of  that  command,  and 
even  that  maketh  a  man  liable  to  judgment. 

"  2d.  They  allotted  that  murder  only  to  be  judgpd  by  the 
council  or  sanhedriin,  that  was  committed  by  a  man  in  pro- 
pria persona,  let  them  speak  their  own  sense,  &c.  Talni.  in 
sanltedrim,  per.  9. 

"  '  Any  one  that  kills  his  neighbour  with  his  hand,  as  if  he 
strike  him  with  a  sword,  or  with  a  stone,  that  kills  him,  or 
strangle  him  til!  he  die,  or  burn  him  in  the  fire,  seeing  that  he 
kills  him  any  how  in  his  own  person,  lo !  such  an  one  must 
be  put  to  death  by  the  sanhedrim  :  but  he  that  hires  another 
to  kill  his  neighbour,  or  that  sends  his  servants,  and  they  kill 
him,  or  that  violently  thrusts  him  before  a  lion,  or  the  like, 
and  the  beast  kills  him:  any  one  of  these  is  a  sAcrfrfer  of  A/oorf, 
and  the  guilt  of  shedding  of  blood  is  upon  him,  and  he  is  lia- 
ble  to  death  by  the  hand  of  Heaven,  but  he  is  not  to  be  put  to 
death  by  the  sanhedrim.  And  whence  is  the  proof  that  it 
must  be  thus?  Because  it  is  said.  He  that  sheddeth  man's 
blood,  by  man  shall  his  blood  be  shed.  This  is  he  that  sluys  a 
man  himself  and  not  by  the  hand  of  another.  Your  blood  of 
your  lives  icill  I  require.  This  is  he  that  slays  himself  At 
the  hand  of  every  beast  will  I  require  it.  This  is  he  that  de- 
livers up  his  neighbour  before  a  beast  to  be  rent  in  pieces. 
At  the  hand  of  man,  even  at  the  hand  of  every  man's  bro- 
ther, icill  I  require  the  life  of  man.  This  is  he  that  hires 
others  to  kill  his  neighbour:  In  this  interpretation,  requiring, 
is  spoken  of  all  the  three,  behold  their  judgment  is  delivered 
over  to  Heaven  (or  God.)  And  all  these  manslayers  and  the 
like,  who  are  not  liable  to  death  by  the  sanhedrim ;  if  the 
king  of  Israel  will  slay  them  by  the  judgment  of  the  kingdom, 
and  the  law  of  nations,  he  may,'  &c.    Maym.  ubi  supr.  per.  2. 

"You  may  observe  in  these  wretched  traditions  a  twofold 
killing,  and  a  twofold  judgment:  a  man's  killing  another  in 
his  own  person,  and  with  his  own  hand,  and  such  an  one  lia- 
ble to  the  judgment  of  the  sanliedrim,  to  be  put  to  death  by 
them,  as  a  murderer :  and  a  man  that  killed  another  by  proxy ; 
not  with  his  own  hand,  but  hiring  another  to  kill  him,  or  turn- 
ing a  beast  or  serpent  upon  him  to  kill  him.  This  man  is  not 
to  be  judged  and  executed  by  the  sanhedrim,  but  referred  and 
reserved  only  to  the  judgment  of  God.  So  that  we  see  plainly 
from  hence,  in  what  sense  the  worAjiidgmejit  is  used  in  the 
latter  end  of  the  preceding  verse,  and  the  first  clause  of  this, 
namely,  not  for  the  judgment  of  any  one  of  the  sanhedrima^ 


Alms  must  be  giren 


r-HAP  TER  VI. 


^rithovt  oetentnf-ion. 


a.s  it  is  cmninonly  understood,  but  for  tlie  judgment  of  God. 
In  tlie  former  vei-se,  Christ  speaks  their  sense,  and  in  tlie  first 
clause  of  this,  his  own,  in  application  to  it.  Ye  have  heard  it 
said,  that  any  man  that  kills  is  liable  to  the  judgment  of  God ; 
but  I  Bay  unto  you,  that  he  that  is  but  angiy  with  his  brother 
without  a  cause,  is  liable  to  the  judgment  of  God.  You  have 
heard  it  said,  that  he  only  \.\\nl  eommits  murder  with  his  own 
hand,  is  liable  to  the  coirncil,  or  sanhedrim,  as  a  murderer  j 
but  I  say  unto  you,  that  he  tlrnl  but  calls  his  bnjther  liacha, 
Sir  common  a  word  as  ye  make  it,  and  a  thing  of  nothing,  he 
is  liable  to  be  judged  bv  the  sanhedrim. 

"  Lastly,  he  that  saith  to  his  brother.  Thou  fool,  wicked 
one,  or  cast-away,  shall  be  in  danger  of  hell  fire,  cvuxoi  £(f 
yuvvav  vvpos.  Theie  are  two  observable  things  in  the  words. 
The  first  is  the  rhangc  of  case  from  what  was  before  ;  there 
it  was  said  tij  Kptcci,  no  avvedpio),  but  here,  cis  yccvfav.  It  is 
but  an  empliatical  raising  of  the  sense,  to  make  it  the  more 
f.-eltng.  and  to  speak  home.  He  that  saith  to  his  brother, 
Raka,  shall  be  in  danaer  of  the  council ;  but  he  that  says, 
'niou  fool,  shall  be  in  danger  of  a  penalty  even  to  hell-fire. 
And  thus  our  Saviour  equals  the  sin  and  penalty  in  a  very 


just  parable.  Liijust  anger,  with  God's  just  anger  and  judg^ 
ment ;  public  reproach,  with  public  correction  by  the  couii- 
cil ;  and  censuring  for  a  child  of  hell,  to  the  fire  of  hell. 

"2d.  It  is  not  said  £({  nvn  ycetivtjg,  To  the  fire  nfl,ell,  but  tij 
yuvvav  irvpoi.  To  a  hell  of  fire  ;  in  which  expression  ho  seta 
the  emphasis  still  higher.  And  besides  the  reference  to  the 
valley  of  I/innom,  he  seems  to  refer  to  that  penalty  used  by 
the  sanhedrim  of  burning;  the  most  bitter  death  that  they 
used  to  put  men  to:  the  manner  of  which  was  thus:  They 
set  the  malefactor  in  a  dunghill  up  to  the  knees  ;  and  they  put 
a  towel  about  his  neck,  and  one  pulled  one  way,  and  another 
the  opposite,  till  by  thus  strangling  him,  they  forced  him  la 
open  nis  mouth.  Then  they  poured  boiling  lead  into  his 
mouth,  which  went  down  into  his  belly,  and  so  burnt  hia 
bowels.    Tahn.  in  sanhedrim,  per.  7. 

"  Now,  having  spoken  in  the  clause  before,  of  being  judged 
by  the  sanhedrim,  whose  most  terrible  penalty  was  this  burn- 
ing, he  doth  in  this  clause  raise  the  penalty  higher ;  namely, 
of  burning  in  hell :  not  with  a  little  scalding  lead,  biit  even 
with  a  hell  of  fire."  It  is  possible  that  our  Lord  might  have 
reference  to  such  customs  as  these. 


Of  alms-giving,  1 — 5.  Of  prayer,  6 — 8.  The  Lord's  prayer,  or  model,  according  to  which  Christian 
Of  forgiveness,  14,  15.  Of  fasting,  16,  17.  Of  laying  up  treasures,  IS— 21.  Of  the  single  eye,  22,  ' 
ty  of  serving  two  masters,  24.     Of  contentment  and  confidence  in  the  divine  providence,  25 — 32.     X 


ty  <f 

ing  the  kingdom  of  God,  33,  34.     [A.  M.  4031. 

TAKE  heed  that  ye  do  not  your  "  alms  before  men,  to  be 
seen  of  them:  otherwise  ye  have  no  reward  bof  your 
Father  which  is  in  heaven. 

2  Therefore  '  when  thou  doest  thine  alms,  <•  do  not  sound  a 
trumpet  before  thee  as  the  hypocrites  do,  in  the  synagogues 
and  in  the  streets,  that  tliey  may  have  "glory  of  men.  Verily, 
I  say  unto  vou.  They  have  their  reward. 

3  But  when  thou  doest  alms,  let  not  thy  f  left  hand  know 
what  thy  right  hand  doeth  : 

4  Tliat  thine  alm.s  may  be  in  secret :  and  thy  Father,  which 
seeth  in  secret,  himself  ^  shall  reward  thee  openly. 

Pa.  Ua.  9.     Dan. 
It  a  trumpet  to  he  a 


NOTES. — Verse  1.  That  ye  do  not  your  alms.]  ^iKaio(Tvvr]v 
iaijiv  uri  Ttuuiv,  perform  not  your  acts  of  righteousness — such 
as  almsgiving,  fasting,  and  prayer,  mentioned  immediate- 
Jv  al'ter.  Instead  of  iiKawawnv,  righteousness,  or  acts  of 
righteousness,  the  reading  in  the  text,  that  which  has  been 
commonly  received,  \s  c\er)jioavvi)v,  alms.  But  the  first  read- 
ing has  been  inserted  in  several  editions,  and  is  supported  by 
the  Codd.  Vatican,  and  Bezce-,  some  others,  and  several  ver- 
sions, all  the  Itala  except  one,  and  the  Vulgate.  The  Latin 
Fathers  have  justitiam,  a  word  of  the  same  meaning.  Mr. 
Gregory  has  amply  proved,  PplX  tsidekah,  righteousness, 
Wiis  a  common  word  for  alms  among  the  Jews.  Works,  4to. 
p.  59,.  1671.  R.  D.  Kimchi  says,  that  T^pft  tsidekah,  Isa.  lix  14. 
means  almsgiving  :  and  the  phrase  7'\p'[^  ]r\i  vatan  tsidekah, 
is  used  by  the  Jews  to  signify  the  giving  of  alms.  The  fol- 
lowing passage  from  Dr.  Lightfoot  shows  tliat  it  was  thus 
commonly  used  among  the  Jewish  writers  : 

"It  is  questioned,"  says  he,  "whether  Matthew  \vr\t  EAt- 
ij/io(rui'>)i/,  alm-^,  or  i^iKaioavvrtv,  righteousness.     I  answer, 

"  1.  That  our  Saviour  certainly  said  npnx  tsidekah,  right- 
eousness, (or  in  Syriac  unpnt  zidkatha)  I  make  no  doubt  at 
all ;  but  that  that  word  could  not  be  otherwise  understood  by 
the  common  people  thanof  a'w*-,  there  is  as  little  doubt  to  be 
made.  For  although  tlie  word  ■r\p^i  tsideka/t,  according  to  the 
idiom  of  the  Old  Testament,  signifies  nothing  else  than  right- 
eousne.9s :  yet  now,  when  our  Saviour  spoke  tliese  words,  it 
signified  nothing  so  much  as  alms. 

"  11.  Christ  used  also  the  same  word  snpit  zidkatha,  right- 
eousness, in  the  three  verses  next  following,  and  Matthew 
tised  the  word  cXcriiiocwriv,  alms  :  but  by  what  right,  I  beseech 
you,  should  he  call  it  ^«caia<Tui/iji',  righteousness,  in  the  first 
VPi-se,  and  £Xt;;^o<Tiiy/)i/,  alms,  in  the  following  ;  when  Christ 
every  where  used  one  and  the  same  word!  Matthew  miglit 
not  change  in  Greek,  where  our  Saviour  had  not  changed  in 
Syriac :  therefore  we  must  say  that  the  Lord  Jesus  used  the 
word  'r\p'\'s  tsidekah,  or  Nnpit  zidkatha,  in  these  four  first 
verses;  but  that,  speaking  in  the  dialect  of  common  people, 
he  was  vinderstood  by  tlie  common  people  to  speak  of  alms. 
Now  they  called  ahnji  by  the  name  of  righteousness,  for  the 
Fathers  of  the  traditions  taught,  and  the  common  people  be- 
lieved, that  alms  contributed  very  much  to  justification. 
Hear  the  Jetoish  chair  in  this  matter — for  one  farthing  given 
to  a  poor  man  in  alms,  a  man  is  made  partaX-er  of  the  beati- 
fic vision  :  where  it  renders  these  words,  Psal.  xvii.  15.  / 
shall  behold  thy  face  in  righJeousness,  after  this  manner,  I 
thall  behold  thy  fare,  bec\ij.se  of  alms.  Bava  Bathra.  This 
money  goethfor  alms,  that  my  -ions  may  live,  and  that  I  may 
obtain  the  world  to  come.  Bab.  Rash.  Hashshanah.  A  man's 
table  now  expiates  by  alms,  as  heretofore  the  altar  did  by  sa- 
crifice. Beracoth.  If  you  afford  alms  out  of  your  purse, 
Godwin  keep  you  from  all  damage  and  harm.  Ilieros.  Peah. 
Monobazbs  the  king  bestowed  his  goods  liberally  upon  the 
poor,  and  had  these  words  spoken  to  him  by  his  kins7ne7i  and 
friends — '  Your  ancestors  increased  both  their  own  riches, 
and  those  that  were  luft  th«m  by  ikfiir  fathers  :  but  you  waste 
both  '/OJiT  own  and  those  of  your  ancestara.'    To  whom  he  an- 

Vol.  V.  E 


CHAPTER  VI. 

which  Christians  should  pray,  9 — IX 

'  ",  23.      77je  impossibili^ 

DirectioJis  about  seek- 

A.  D.  27."  An.  Olymp.  CCI.  3.]' 

5  T  And  when  thou  prayest,  thou  shall  not  be  as  the  hypcr- 
crites  are :  for  they  love  to  pray  standing  in  the  synagogues, 
and  in  the  corners  of  the  streets,  that  they  may  be  seen  of 
men.     Verily  I  say  unto  you,  They  hare  their  reward. 

6  But  thou,  when  thou  prayest,  h  enter  into  thy  closet,  and 
when  tliou  hast  shut  thy  door,  pray  to  thy  Father  which  is  in 
secret;  and  thy  Father,  which  seeth  in  secret,  shall  reward 
thee  openly. 

7  But  when  ye  pray,  i  use  not  vain  repetitions,  as  the  hea- 
then do :  k  for  they  think  that  they  shall  be  heard  for  their 
much  speaking. 

e  2  Kinss  10.  16.— f  Pa.  44.  21.  2  Cor.  9.  7.-g  Luko  14.  14.— h  2  Kings  4.  33.— 
i  Ecclea.  6.  3.     Eccl.is.  7.  H.— k  1  KinRs  13.  06,  23. 

swered — '  My  fathers  laid  vp  their  wealth  on  earth:  1 1  at/ 
up  mine  in  heaven.  As  it  is  irrilten,  Triitli  shall  flourish  out 
of  the  earth,  but  Righteousness  shall  look  down  from  heaven. 
My  fathers  laid  up  treasures  tliat  bear  no  fruit,  but  I  lay 
up  such  as  bear  fruit.  As  it  is  said.  It  eliall  be  v/ell  with  the 
just,  for  they  shall  eat  the  fruit  of  their  own  works.  My  fa- 
thers treasured  up  wheti  power  teas  in  their  hands ;  but  I 
where  it  is  not.  As  it  is  said.  Justice  and  Judgment  is  the  ha- 
bitation of  his  throne.  My  fathers  heaped  up  for  others  ;  I 
for  myself.  As  it  is  said.  And  this  shall  be  to  tnee  for  right- 
eousness. They  scraped  together  for  this  world  ;  I  for  the 
world  to  come.  As  itjs  said.  Righteousness  shall  deliver  from 
death  :'  Ibid,  these  things  are  also  recited  in  the  Babylonian 
Talmud. 

"  Y'ou  see  plainly  in  what  sense  he  understands  righteous- 
•ness,  namely,  in  the  sense  of  alms :  and  that  sense  not  sc 
much  framed  in  his  own  imagination,  as  in  that  of  tlie  whole 
nation,  and  which  the  Royal  Catechumen  hod  imbibea  from 
the  Pliarisees  his  teachers. 

"Behold  the  justifying  and  saving  virtue  of  alms  from  the 
very  work  done  according  to  the  doctrine  of  the  Pharisaical 
chair !  And  hence,  the  opinion  of  this  efficacy  of  alms  so  far 
prevailed  with  the  deceived  people,  that  they  pointed  out  alms 
by  no  other  name  (confined  within  one  single  word)  than 
r^plt  tsidekah,  righteousness.  Perhaps  those  words  of  our 
Saviour  are  spoken  in  derision  of  this  doctrine.  Yea,  give 
those  things  which  we  have  in  alms,  and  behold,  all  things 
shall  be  clean  to  you,  Luke  xi.  41.  With  good  reason  indeed 
exhorting  them  to  give  alms;  but  yet  withal  striking  at  the 
covetousness  of  the  Pharisees,  and  confuting  their  vain  opi- 
nion of  being  clean  by  the  washing  of  their  hands  from  their 
own  opinion  of  the  efficacy  of  alnis.  As  if  ho  had  said,  '  Ya 
assert  that  alms  justifies  and  saves,  and  therefore  ye  call  it 
by  the  name  of  righteousness ;  why  therefore  do  ye  aflect 
clea7iness  by  the  washing  of  hands ;  and  not  rather  by  the 
performance  o(  charity.'  "  Lightfoot's  Works,  Vol,  11.  p.  15-3. 

Before  meji.]  Our  Lord  does  not  forbid  public  almsgiving, 
fasting,  and  prayer,  but  simply  censures  those  vai7i  anS hypo- 
critical persons  who  do  these  things  publicly,  that  they  may 
be  seen  of  men,  and  receive  fi'om  them  the  reputatio7i  of 
saints,  &c. 

2.  Therefore  when  thou  doest  fhine  alms.]  In  the  first  versT 
the  exhortation  is  general ;  Take  te  heed.  In  this  verse  the 
address  is  pointed — and  XHOtJ — man — woman — who  readeat— 
hearest. 

Do  not  sound  a  trumpet.]  It  is  very  likely  that  this  was  lite- 
rally practised  among  the  Pharisees,  who  seemed  to  live  on 
the  public  esteem,  and  were  excessively  self-righteous  and 
vain.  Having  something  to  distribute  by  way  of  alms,  it  i» 
very  probable  they  caused  this  to  be  published  by  blowing  a 
trumpet  or  horn,  under  pretence  of  collecting  the  poor  ; 
though  with  no  other  design  tlian  to  gratify  their  own  ambition. 
There  is  a  custom  in  the  east  not  much  unlike  this. 

"The  derveeshes  carry  horns  with  them  which  they  frp- 
(luently  blow  when  any  thing  is  given  to  them  in  honour  of  th/t 
aonor.    It  is  not  inyxMSible  fhflt  some  of  £h«  poor  Jews  who 


3» 


The  Lord'e  prayer 


ST.  MATTHEW. 


taught  the  disciples; 


6  Be  not  ye  therefore  like  unto  tliem  :  for  your  Father  know- 
eth  what  things  ye  have  need  of,  before  ye  ask  him. 

aPs.  33,  15.  &,  115.  a 


begged  alms  miglit  be  furnished  like  the  Persian  derveeshes, 
who  are  a  sort  of  religious  beggars,  and  that  tlicse  hypocrites 
might  be  dispcsedto  conflne  their  almsgiving  to  those  that 
they  knew  would  pay  them  this  honour."  IIar-mer's  Obser- 
vat.  vol.  i.  p.  474. 

It  must  be  granted,  tliat  in  the  Jewish  writings  there  is  no 
such  practice  referred  to  as  that  wliich  I  have  supposed  above, 
viz.  blowing  a  trumpet  to  gather  the  poor,  or  the  poor  blowing 
a  horn  when  relieved.  Hence  some  learned  men  have  thought 
that  tlie  word  -laiiT  shoplicr  a  trumjtel,  refers  to  the  hole  in  the 
public  almschest,  into  which  the  money  was  dropped  wliich 
was  allotted  for  the  service  of  the  pool-.  Such  holes,  because 
they  were  \vide  at  one  end  and  grew  gradually  narrow  to- 
wards the  other,  were  actually  termed  micilff  shopherolh, 
trumpets,  by  the  rabbins  ;  of  this  Schoettgp.n  furnishes  seve- 
ral examples.  An  ostentatious  man,  who  wishes  to  attract 
the  notice  of  those  around  liim,  would  throw  in  his  money 
with  some  force  into  these  trumpet-resembling  holes,  and  thus 
he  might  be  said  •ysvjf,  o-aATr^tii',  to  sound  tlie  trumpet.  The 
Jerusalem  Gemara,  Tract  Shekalim,  describes  these  miflia' 
shopherolh,  thus — These  trumpet  holes  toere  crooked,  tiarrow 
above  and  icide  below,  in  order  to  preve7it  fraud.  As  our 
Lord  only  uses  the  words,  inrj  craAn-Krijf,  it  may  be  tantamount 
tu  our  term  jingle.  Do  not  make  a  public  ostentatious  _;m^Ze 
of  that  money  which  you  give  to  public  charities.  Pride  and 
hypocrisy  are  the  things  here  reprehended.  The  Pharisees, 
no  doubt,  felt  the  wcigiit  of  the  reproof 

Works  of  charity  and  mercy  slio'.ild  be  done  as  much  in 
private  as  is  consistent  with  the  advancement  of  the  glory  of 
God,  and  the  efl'ectual  relief  of  the  poor. 

I?i  the  synagogues  and  in  the  streets.]  That  such  chests  or 
boxes  for  receiving  the  alms  of  well-disposed  people,  were 
placed  in  the  synagogues,  we  may  readily  believe;  but  what 
were  the  streets  ?  Schoeltgen  supposes  that  courts  and  ave- 
nues in  the  temple  and  in  tlie  synagogues  may  be  intended — 
places  wliere  the  people  were  accustomed  to  walk,  for  air, 
amusement,  &c.  for  it  is  not  to  be  supposed  that  such  chests 
were  fixed  in  the  public  streets. 

TVieij  have  their  rewai-d.]  That  is,  the  honour  and  esteem 
of  men  which  they  sought.  God  is  under  no  obligation  to 
them— they  did  iiotliing  with  an  eye  to  his  glory,  and  from 
Hm  they  can  e.vpect  no  recompense.  They  had  their  recom- 
pense in  this  life ;  and  could  expect  none  in  the  world  to  come. 

3.  Let  not  thy  Icj'l  hand  know.]  In  many  cases,  works  of 
cliarity  must  be  hiilden  from  even  our  nearest  relatives,  who 
if  they  knew,  would  hinder  us  from  doing  what  God  has  given 
us  power  and  inclination  to  perform.  We  must  go  even  fur- 
ther: and  conceal  t!iem  as  far  as  is  possible  from  ourselves, 
by  not  thinking  of  them,  or  eyeing  thein  with  complacency. 
They  are  given  to  (Con,  and  should  be  hidden  in  Him. 

4.  Wliich  seetli  in  secret.]  We  should  ever  remember  that 
the  eye  of  the  Lord  i.s  upon  us,  and  that  he  sees  not  only  the 
act,  but  also  every  motive  that  led  to  it. 

Sliall  reioard  thee  openly.]  W"ill  give  thee  the  fullest  proofs 
of  his  acceptance  of  thy  work  of  faith  and  labour  of  love,  by 
increasing  that  subvtance  which,  for  his  sake,  thou  sharest 
with  the  poor ;  and  will  manifest  his  approbation  in  thy  own 
heart,  by  the  witness  of  his  Spirit. 

5.  And  when  thou  prayest.]  'Orav  Kpo<rsvxi.  n/jncrjii^x;^), 
prayer,  is  compounded  of  -rrpoir,  with,  and  ewxri,  a  vow,  be- 
cause to  pray  right,  a  man  binds  himself  to  God  as  by  a  vow, 
to  live  to  his  glory,  if  he  will  gi-ant  him  his  grace,  &c. 
Euxo/tai  signifies  to  pour  out  prayers  or  vows,  from  tii,  loell, 
and  x^^Ji  I  pour  out ;  probably  alluding  to  the  offerings  or  li- 
bations  which  were  poured  out  before,  or  on  the  altar.  A 
proper  idea  of  prayer  is,  a  pouring  out  of  the  soul  unto  God, 
as  ^free-will  offering,  solemnly  and  eternally  dedicated  to 
him,  accompanied  with  the  most  earnest  desire  that  it  may 
know,  love,  and  serve  him  alone.  He  that  comes  thus  to  God 
will  ever  be  heard  and  blfssed.  Prayer  is  the  language  of 
dependance ;  he  who  prays  not,  is  endeavouring  to  live  inde- 
pendently of  God  :  this  was  i\\e  first  curse,  and  continues  to 
be  the  great  curse  of  mankind.  In  the  beginning  Satan  said. 
Eat  this  fruit;  ye  shall  then  be  as  God  :  i.  e.  ye  shall  be  inde- 
pendent:  the  man  hearkened  to  his  voice,  sin  entered  into 
the  world,  and  notwithst/mding  tlie  full  manifestation  of  the 
deception,  the  ruinous  system  is  still  pursued ;  man  will,  if 
possible,  live  independently  of  God  ;  hence  he  either  prays 
not  at  all,  or  uses  tlie  Uinguage  v/ithout  the  spirit  of  prayer. 

'J'/wu  shall  not  be  as  the  hypocrites.]   TrroKpirai.    From  vtto, 
t      under,  and  Kpivojxai,  to  he  judged,  thouglit :  properly  a  stage- 
player,  who  acts  under  a  mask,  personating  a  character  dif- 
ferent from  his  own ;  a  counterjeit,  a  dissembler :  one  who 
would  be  thought  to  be  different  from  what  he  really  is.     A 

J)erson  who  wishes  to  be  taken  for  a  follower  of  God,  but  who 
las  nothing  of  religion  except  the  outside. 

Love  to  pray  standing  in  tlie  synagogues,  and  in  the  cor- 
ners of  the  streets.]  The  Jewish  phylacterical  prayers  were 
long,  and  the  canonical  hours  obliged  them  to  repeat  these 
prayers  wherever  they  happened  to  be ;  and  tlie  Pharisees, 
who  were  full  of  vain  glory,  contrived  to  be  overtaken  in  the 
streets  by  the  (;nnonical  hour,  thru  they  might  be  seen  by  the 
people,  and  applauded  for  thcMr  great  and  conscientiou.;  piety. 

34 


9  After  this  manner  therefore  pray  ye : 
art  in  heaven,  Hallowed  be  thy  name. 


'  Our  Father  which 


Luko  U.  2,  toe 


See  Lighlfoot.  As  they  had  no  piety  but  that  which  was 
outioard,  they  endeavoured  to  let  it  fully  appear,  that  they 
might  make  the  most  of  it  among  the  people.  It  would  not 
have  answered  their  end  to  kneel  before  God,  for  then  they 
might  have  been  unnoticed  by  men  ;  and  consequently  have 
lost  that  reward  which  they  liad  in  view :  viz.  the  esteem  aaid 
applause  of  the  multitude. 

0.  But  thou,  ichen  thou  prayest.]  This  is  a  vei-y  impres- 
sive and  emphatic  address.  But  thou  !  whosoever  thou  art, 
Jew,  Pharisee,  Christian — enter  into  thy  closet.  Prayer  is 
the  most  secret  intercourse  of  the  soul  with  God,  and  as  it 
were  the  conversation  of  one  heart  with  another.  The  world- 
is  too  profane  and  treacherous  to  be  of  the  secret.  We  must 
shut  the  door  against  it:  endeavour  to  forget  it,  with  all  the 
affairs  which  busy  and  amuse  it.  Prayer  requires  retire- 
ment, at  least  of  the  heart ;  for  this  may  be  fitly  termed  the 
closet  in  the  house  of  God,  wliich  house  the  body  of  every 
real  Christian  is,  1  Cor.  iii.  16.  To  this  closet  we  ought  to  i-e- 
tire  even  in  public  prayer,  and  in  the  midst  of  company. 

Reipard  thee  openly.]  What  goodness  is  there  equal  "to  this 
of  God  !  to  give  not  only  what  we  ask,  and  more  than  we  ask, 
but  to  reward  even  prayer  itself!  How  great  advantage  is  it 
to  serve  a  prince  who  places  prayers  in  the  number  of  ser- 
vices, and  reckons  to  his  subjects'  account,  even  their  trust 
and  confidence  in  begging  all  things  of  him  F 

7.  TJse  not  vain  repetitions.]  Mi]  /SaTToXu}rii7rjre.  Suidas  ex- 
plains this  word  well :  "  iroXvXoyta,  inuch  speaking,  from  one 
Battus,  who  made  very  prolix  hymns,  in  which  the  same  idea 
frequently  recurred."  "  A  frequent  repetition  of  awful  an<f 
striJcing-woxAs  may  often  be  the  result  of  eariiestiiess-  tmA 
fervour.  See  Dan.  ix.  3 — 20.  but  great  length  of  prayer, 
which  will  of  course  involve  much  sameness  and  idle  repcti- 
tio7i,  naturally  creates  fatigue  and  carelessness  in  the  jror- 
shijwer,  and  seems  to  suppose  ignorance  or  inattention  in 
the  Deity  ;  a  fault  against  which  our  Lord  more  pai-ticularly 
wishes  to  secure  them."  See  ver.  8.  This  judicious  note  is  froni 
the  late  Mr.  Gilbert  Wakefield,  who  illustrates  it  with  the  fol- 
lowing quotations  from  the  Heautontimorumenos  of  Terence  : 
Ohe!  jam  desine  Deos,  iixor,  gratulando  obtundere, 
Tuam  esse  inventam  gnatam:  nisi  illos  ex  tuo  ingenio 

judicas,        • 
Vt  nil  credas  intelligere,  nisi  idem  dictum  sit  centies. 
"Pray  thee,  wife,  cease  from  stunning  the  gods  with  thanks- 
givings because  thy  child  is  in  safety  ;  unless  thou  judgest  of 
them  from  thyself,  that  they  cannot  understand  a  thing,  un- 
less they  are  told  of  it  a  hundred  times."    Heaut.  ver.  SSO. 

Prayer  requires  more  of  the  heart  than  of  the  tongue.  The 
eloquence  of  prayer  consists  in  the  fervency  of  desire,  and  the 
simplicity  of  faith.  The  abundance  of  fine  thoughts,  studied 
and  vehement  motions,  and  the  order  and  politeness  of  the 
expressions,  are  things  which  compose  a  mere  human  ha- 
rangue, not  an  humble  and  Christian  prayer.  Our  trust  and 
confidence  ought  to  proceed  from  tliat  which  God  is  able  So  da 
in  us,  and  not  from  tViat  which  we  can  say  to  him.  It  is  abo- 
minable, says  the  Hedavah,  that  a  person  offering  up  nrayers 
to  God,  should  say,  "  I  beseech  thee,  by  the  gloi-y  ol  thy  hea- 
vens!" or,  "by  the  splendour  of  thy  throne  I"  for  a  style  of 
this  nature  would  lead  to  suspect  that  the  Almighty  derived 
glory  from  the  heavens :  whereas  the  heavens  are  created, 
but  God  with  all  his  attributes  is  eternal  and  inimitable.  He- 
DAYAH,  vol.  iv.  p.  121. 

This  is  the  sentiment  of  a  Mohammedan  ;  and  yet  for  this 
vain  repetition,  the  Moliammedans  are  peculiarly  remarkable; 
they  often  use  such  words  as  the  following : 

V->1»  Vi-k  Vi>l{  'vt'li  xJJI  iJ   »iS\  1/  M\  I  m  If 

O  God,  O  God,  O  God,  O  God  !— O  Lord,  O  Lord,  O  Lord,  O 
Lord  ! — O  living,  O  immortal,  O  living,  O  immortal,  O  living, 
O  immortal,  O  living,  O  immortal !— O  Creator  of  tlie  heavens 
and  the  eartli!— O  thou  who  art  endowed  with  majesty  and 
authoritv,  O  wonderful,  &c.  I  have  extracted  the  above  from 
a  form  of  prayer  used  by  Tippo  Sahib,  which  I  met  with  in  a 
liook  of  devotion ;  in  which  there  were  several  prayers  writ- 
ten with  his  own  hand,  and  signed  with  his  own  name. 

Of  this  vain  repetition  in  civil  matters  among  the  Jews, 
many  instances  might  be  given,  and  not  a  few  examples  might 
be  found  among  Christians.  The  heathens  abounded  with 
them ;  see  several  quoted  by  Lightfoot. — Let  the  parricide  be 
drugged!  We  beseech  thee,  Augustus,  let  the  parricide  be 
dragged.'  This  is  the  thing  we  ask,  let  the  parricide  be  drag- 
Std!  Hear  vs,  Cesar;  let  the  fal.ie  accusers  be  cast  to  the 
lion!  Hear  us,  Cesar  ;  let  the  false  accusers  be  condemned 
to  the  lion!  Hear  us,  Cesar,  &c.  It  was  a  maxim  among 
tlie  Jews,  that  "  he  who  multiplies  prayer,  must  be  heard." 
This  is  correct,  if  it  only  imply  perseverance  in  supplication: 
but  if  it  be  used  to  signify  tlie  multiplying  of  words,  or  even 
forms  of  prayer,  it  will  necessarily  produce  the  evil  which 
our  Lord  reprehends:  Be  not  as  the  heathen — use  not  vain 


repetitiims,  ^c. 

As  the  heathen.]  The  Vatican  MS.  -eads  vtroKptrai,  like  the 
hypocrites.    Umneaning  words,  useless  repeittioiis,  and  coia« 


TTie  Lord's  prayer 


CHAPTER  VI. 


continued. 


10  Thy  kingdom  come.  "  Tliy  will  be  done  in  eax'th,  i>as  il  is 
in  heaven. 

&  Ch.  26.  39,  42.    Acls  HI .  14.— b  Ps.  103.  20,  31. 


plimentary  phrases   in  prayer,  are  in  general  the  result  of 
heathenism,  hypocrisy,  or  ignorance. 

8.  Your  Father  knoweth  what  things  ye  have  need  of.] 
Prayer  is  not  designed  to  inform  God,  but  to  give  man  a  sight 
of  his  misery  ;  to  humble  his  heart,  to  excite  his  desire,  to 
inflame  his  faith,  to  animate  his  hope,  to  raise  his  soul  from 
earth  to  heaven,  and  to  put  him  in  mind  that  there  is  his 
Father,  his  country,  and  inheritance. 

In  the  preceding  verses  we  may  see  three  faults,  which  o\ir 
Lord  commands  us  to  avoid  in  prayer:  1st.  IIvpocrisv.  lie 
nut  as  the  hypocrites,  ver.  5.  2uly.  Dissipation.  Enter  into 
thy  closet,  ver.  6.  3dly.  Much  speaki.ng  or  unmeaning  repe- 
TiTio.N.     Be  not  like  the  heathens,  ver.  7. 

9.  After  this  manner  therefore  pray  ye.]  Forms  of  prayer 
were  fiequent  among  the  Jews ;  and  every  public  teaclier  gave 
one  to  his  disciples.  Some  forms  were  drawn  out  to  a  consider- 
able length,  and  from  these  abridgments  were  made;  to  the 
Jalter  sort  the  following  prayer  belongs,  and  consequently, 
lipsides  its  own  very  important  use,  it  is  a  plan  for  a  more  ex- 
tended devotiiin.  What  satisfaction  is  it  to  learn  from  God  him- 
self, with  wluU  words,  and  in  what  manner  he  would  have  us 
to  pray  to  him,  so  as  not  to  pray  in  vain  !  A  king,  who  himself 
draws  up  the  petition  wliicli  he  allows  to  be  presented  to  him- 
tself,  has  doiibtless  the  fullest  determination  to  grant  the  re- 
<luesL  We  do  not  sufficiently  consider  the  value  of  this  prayer : 
the  respect  and  attention  which  it  requires,  the  preference  to 
be  given  to  it,  its  fulness  and  perfection,  the  frequent  use  we 
should  make  of  it,  and  the  spirit  which  we  should  bring  with 
it.  "Lord,  teach  us  how  to  pray!"  is  a  prayer  necessary  to 
prayer;  for  unless  we  are  divinely  instructed  in  the  manner, 
and  inllucnccd  by  the  spirit  of  true  devotion,  even  the  prayer 
taught  us  by  Jesus  Ciirist  may  be  repeated  without  prolit  to 
our  souls. 

Our  Father.]  It  was  a  maximof  tlie  Jews,  that  a  man  should 
not  pray  alone,  but  join  with  the  church;  by  which  they  paV- 
■licuinrly  meant  that  he  should,  whetlier  alone  or  in  the  syna- 

f;ogii(!,  use  tlie^/;/T((/  number,  as  comprehending  all  the  fol- 
lowers of  God.  Hence,  they  say.  Let  none  pray  the  short 
prayer,  i.  e.  as  the  gloss  expounds  it,  the  prayer  in  the  singu- 
lar, but  in  Ihe  plural  number.     See  Lightfoot  in  this  place. 

This  prayer  was  evidently  made  in  a  peculiar  manner  for 
the  cidldren  of  God.  And  hence  we  are  tauglit  to  say,  not  jiY 
Fallter,  but  our  Fatlier.  The  heart,  says  one,  of  a  child  of  God 
«5  a  brotherly  heart,  in  respect  of  all  otlier  Christians  :  it  asks 
flothing  but  ill  the  s^'wil  oi  unity,  felloicship,  and  Christian 
■charily;  desiring  that  for  its  brethren,  which  it  desires  for  itself. 

Tlic  word /'a/Aer,  placed  here  at  the  beginning  of  this  prayer, 
includes  two  grand  ideas,  which  should  serve  as  a  foundation 
to  all  our  petitions  :  1st.  That  tender  and  respectful  love  which 
we  should  feel  for  God,  such  as  that  which  chililren  feel  for 
their  fatliers.  •2dly.  That  strong  confidence  in  God's  love  to  us, 
such  as  fathers  have  for  their  children.  Thus  all  the  petitions  in 
tliis  prayer  stand  in  the  strictest  reference  to  the  word/«?/;e)7  the 
fust  three  referring  to  the  love  we  have  for  God ;  and  the  three 
last,  to  thatcoH^e^ice  wliichwe  have  in  (lie  UiveheOeaislous. 

The  relation  we  stand  in  to  this  first  and  best  of  beinss,  dic- 
tates to  us  reverence  for  his  person,  zeal  (or  his  honour,  obe- 
Jience  to  his  will,  submission  to  Ids  dispensations  and  chas- 
tiseiueiils,  and  resemblance  to  liis  nature. 

Which  art  in  Heaven.]  The  plirase  B^ca'2iy  ti-'SS  ahinu 
shebo.ihomiii/iin,  our  Fatlii'r  wlio  art  in  heaven,  was  very  com- 
mon among  the  ancient  Jews  ;  and  was  used  by  them  precisely 
in  the  same  sense  as  it  is  used  here  by  our  Lord. 

Tliisphrasc  in  the  Scriptures,  seems  used  to  express: 

1st.  His  OMNIPRESENCE.  I'he  heavens  of  heavens  canrot 
.contain  thee,  1  Kings  viii.  27:  that  is.  Thou  fillest  immensity. 

2dly.  Uis  majesty  and  do-mision  over  his  creatures.  Art 
thou  not  God  in  heaven,  and  rulest  thou  not  over  all  the  king- 
doms of  the  heathen  i    2  Chron.  xx.  6. 

3dly".  His  power  and  might.  Art  thou  not  God  in  heaven, 
and  in  thy  hand  iS  there  not  power  and  might,  so  that  no 
.creature  is  able  to  withstand  thee  ?  2  Chron.  xx.  6.  Our  God  is 
:'«  heaven,  and  hath  done  whatsoever  he  pleased.  Psal.  cxv.  3. 

"ItlUy.  His  omniscience.  jfVic  Lord's  throne  is  in  heaven, 
Jtis  eyes  /ithold,  his  eye-lids  try  the  children  of  men.  Psal.  xi. 
4.  'jyie  Lord  lookelhdoicn  from  heaven,  he  beholdeth  all  the 
sons  ofmi  n.     Psal.  xxxiii.  13 — 15. 

Jithly.  Ilis  infinite  pi'RiTvand  holin'ESS.  Look  down  fromlhy 
Jioly  habitation,  itc.  Dent.  xxvi.  15.  'J'hoii  art  the  high  andloft'y 
One,  who  inhabiteth  eternity,  whose  nameisholy.  Isa.  Ivii.  15. 

Hallowed.]  ' A}  laaOriro).  aytal^w  from  a,  neffative,  and  yn 
the  earth,  a  thing  separated  from  the  earth,  or  from  earthly 

fturposcs  and  employments.  As  the  word  sanctified,  or  hah 
owed,  in  Scripture,  is  requently  used  for  the  consecration  i>f 
a  tiling  or  person  to  a  holy  use  or  ofiice,  as  the  Levitcs,  first- 
born, Tabernacle,  Temple,  and  their  utensils,  which  were  all 
set  apart  from  eveiy  earthly,  common,  or  ))rofane  use;  and 
employed  wholly  in  "the  service  of  God,  so  the  Divine  Majesty 
uiay  be  said>to  be  sanctified  by  us,  in  analogy  to  those  things, 
viz.  when  we  separate  liim  from,  and  incur  conceptions  and 
desires,  exalt  him  above  e«r//i  and  all  things.  , 

Thy  name.]  That  is,  God  A/«i.9f/f,  with  all  the  Attributes 
of  Lis  Diyine  Nature,  his  Power,  Wisdom,  Justice,  Merer,  &c. 


11  Give  us  this  day  our  *=  daily  bread. 

12  And  i  forgive  lis  our  debts,  as  we  forgive  our  debtors. 

c  See  .lob  23.  12.     Pro.  30.  8.-d  Ch.  IB.  21,  &c. 


We  hallow  God's  name,  1st.  With  our  lips,  when  all  our 
conversation  is  holy,  and  we  speak  of  tliose  things  which  are 
meet  to  minister  grace  to  the  hearers.  2dly.  In  our  thoughts, 
when  we  suppress  every  rising  evil,  and  have  our  teinpei-s 
regulated  by  his  grace  and  Spirit.  3dly.  In  our  lives,  when  we 
begin,  continue,  and  end  our  works  to  his  gloiy.  If  we  hav« 
an  eye  to  God  in  all  we  perform,  then  every  act  of  our  com- 
mon employment  will  be  an  act  of  religious  worship.  4thly. 
In  our  families,  when  we  endeavour  to  bring  up  our  children 
in  the 'discipline  and  admonition  of  the  Lord ;  instructing  also 
our  servants  in  the  way  of  righteousness.  Otlily.  In  a  parti- 
cular calling  or  business,  wheu  we  separate  the  falsity,  de- 
ception, and  lying,  commonly  practised,  from  it:  buying  and 
selling,  as  in  the  sight  of  the  holy  and  Just  God. 

10.  Thy  kingdom  come.]  Tli'e  ancient  .lews  scrupled  not 
to  say  :  JJe  prays  not  at  all,  in  whose  prayers  there  is  no  men- 
tion of  the  kin  sdom  of  God.  Hence,  th^y  were  accustomed  to 
sav,  '"' Let  him  cause  I'lis  kingdom  foreign',  and  his  redemption 
to  "flourish:  and  let  the  Messiah  speedily  come  and  deliver  his 
people." 

The  universal  sway  of  the  sceptre  of  Christ;  God  has  pro- 
mised tliat  the  kingdom  of  Christ  shall  be  exalted  above  all 
kingdoms.  Dan.  vii.  14 — 27.  That  it  shall  overcome  all  others, 
and  be  at  last  the  universal  empire.  Isa.  ix.  7.  Connect  this 
with  the  explanation  given  of  this  phrase,  ch.  iii.  2. 

Thy  will  be  done.]  This  jictition  is  properly  added  to  tlie 
preceding,  for,  when  the  kingdom  of  righteousness,  peace, 
and  joy,  in  the  holy  Spirit,  is  established  in  the  heart,  there  is 
then  an  ample  provision  made  for  the  fulfilment  of  the  Di- 
vine n-ill. 

The  It-ill  of  God  is  infinitely  good,  wise,  and  holy:  to  have 
it  fulfilled  in  and  among  men,  is  to  have  infinite  goodness, 
wisdom,  and  holiness,  diffused  throughout  the  universe;  and 
earth  made  the  counterpart  of  heaven. 

As  it  is  in  heaven.]  The  Jews  maintained,  that  they  were 
the  angels  of  God  upon  earth,  as  those  pure  ispirits  were  angels 
of  God  in  heaven;  hence  they  said,  ''  As  the  angels  sanctify 
the  Divine  name  in  heaven,  so  the  Israelites  sanctify  the  Di- 
vine name  upon  earth."    See  Schoettgen. 

Observe,  1st'.  The  Salvation  of  the  soul  is  the  result  of  two 
ivills  conjoined ;  the  will  of  God,  and  the  teill  of  man.  If  God 
will  not  the  salvation  of  man,  he  cannot  be  save'd:  If  man  will 
not  the  salvation  God  has  prepared  for  him,  he  cannot  he  de- 
livered from  his  sins.  2dly.  This  petition  certainly  points 
out  a  deliverance  from  ail  sin;  for  nothing  that  is  unholy  can 
consist  with  the  Divine  xrill,  and  if  this  be  fulfilled  in  man, 
surely  sin  shall  be  banished  from  his  soul.  3dly.  Tli is  is  fur- 
ther evident  from  these  words,  as  it  is  in  heaven  ;  i.  e.  as  the 
angels  do  it :  viz.  with  all  zeal,  diligence,  love,  delight,  and 
perseverance.  4thly.  Does  not  the  petition  plainly  imply,  we 
may  live  without  sinning  against  God  1  Surely  the  holy  an- 
gels never  mingle  iniquity  with  their  loving  obedience  ;  and 
as  our  Lord  teaches  us  tr)  pray,  that  we  do  his  will  here,  as  they 
do  it  in  heaven;  can  it  be  thought  he  would  put  a  petition  in 
our  mouth?,  the  fulfilment  6f  which  was  impossible  ?  othly. 
This  certainly  destroys  the  assertion  :  "  There  is  no  such  state, 
of  purification  to  be  attained  here,  in  which  it  may  be  said  the 
eoul  is'redeemedfrom  sinful  passions  and  desires,"  for  it  is 
on  EARTH,  tii.it  we  are  commanded  to  pray  that  this  will.which 
is  our  sanctification,  may  be  done.  6tlily.  Our  souls  can  never 
he  truly  happy,  till  our  wills  be  entirely  subjected  to,  and  be- 
come one  with  the  will  of  God.  7thly.'  How  can  any  person 
offer  this  petition  to  hisMaker,whotl,i'nksof  nothing /('.5.«  than 
the  performance  of  the  will  of  God,  and  of  nothing  7nore  than 
doing  his  otcn  ? 

Some  see  the  mystery  of  the  Trinity  in  the  three  preceding 
petitions  The  first  being  addressed  to  the  Father,  as  tlie 
source  of  all  holiness.  The  second,  to  the  Son,  who  establishes 
the  kingdom  of  God  upon  earth.  The  third,  to  the  Ih'y  Spi- 
rit, whoby  his  energy  works  in  men  to  will  and  to  perform. 

To  oirer  these  three  petitions  with  success  at  the  Throne  of 
God,  three  graces,  essential  to  our  salvation,  must  be  brought 
into  exercise;  and,  indeed,  the  petitions  themselves  necessa- 
rily suppose  them.  Faith,  Our  Father— for  he  that  cpmeth 
to  God,  must  believe  that  he  is. 

Hope,  Thy  kingdom  come — For  this  grace  has  for  its  object 
good  things  to  come. 

Love,  Thy  trill  be  done — For  love  is  the  incentive  to,  and 
principle  of,  all  obedience  to  God,  and  beneficence  to  man. 

11.  Give  us  this  day  our  daily  bread.]  The  word  CKiovaiuy 
has  greatly  perplexed  critics  and  commentators.  I  find  up- 
wards of  thirty  difl"erent  explanations  of  it.  It  is  found  in  no 
Greek  writer  before  the  evangelists,  and  Origen  says  express- 
ly, that  it  tras  formed  by  the7n,  aXX'eciKC  TreirXaadat  vira  tcjv 
evayycXtaTi,'v.  '  The  interpretation  of  Theophylact,  one  of  ihe 
best  of  the  Greek  Fathers,  has  ever  appeared  to  me  to  be  the 
best,  .\oTos  m  Ti)  oncrin  <ai  aro-Tao-ri  i1/<(J>'  arrnpifijj.  Bread, 
suMcientfor  uvr  subslifuce  or  support,  i.e.  The  quantity  of 
food  which  is  necessary  to  support  our  health  and  strength,  by 
being  changed  into  the  substance  of  our  bodies.  Its  composi- 
tion, is  of  £i7(  and  ovaia.  proper  nr  sufficient  for  support.  Mr, 
Wakefield  thinks  it  probable,  that  the  word  was  originally 
written  txi  ovaiay,  wliich  conle«red  hv  degrees,  till  thev  be 
86 


"The  Lord's  prayer 


ST.  MATTHEW. 


cov  eluded 


13  '  And  lead  us  not  into  temptation,  but  >>  deliver  us  from 
«vil :  '  For  thine  is  the  kingdom,  and  the  power,  and  the  ^lory, 
for  ever.  Amen. 

14  n  <•  For  if  ye  forgive  men  their  trespasses,  your  heavenly 
Father  wrill  also  forgive  you ; 

15  But '  if  ye  forgive  not  men  their  trespasses,  neither  will 
your  Father  forgive  your  trespasses. 

a  Ch.  86.  41.  L.ike  r2.  40,  46.  1  Cor.  10. 13.  2  Pet.  2.  9.  Rev  3.  10.— b  John  17.  15.— 
•e  1  Chr.  23.  11.— d  Eccl.js  23.  1,  &.C.    Mk.  11.25,26.    Eph.  4.  32.    Col.  3.  13. 


came  the  tiTiovcnov  of  the  MSS.  There  is  probably  an  allu- 
sion here  to  the  custom  of  travellers  in  the  east,  who  were 
wont  to  reserve  a  part  of  the  food  given  them  the  preceding 
■evening  to  serve  for  their  breakfast  or  dinner  the  next  day. 
But  as  this  was  not  sufficient  for  the  whole  day,  they  were 
itherefore  obliged  to  depend  on  the  providence  of  God  for  the 
.additional  supply,  In  Luke  xv.  12,  13.  ovaia  signifies  what  a 
person  has  to  li"'.  on;  and  nothing  can  be  more  natural  than 
to  understand  the  compound  trrtovmos,  of  that  additional  sup- 
ply which  the  traveller  needs  to  complete  the  provision  ne- 
,oessary  for  a  day's  eating  over  and  above  what  he  had  then  in 
his  possession.     See  Harnier. 

The  word  is  so  very  peculiar  and  expressive,  and  seems 
.to  have  l>een  made  on  purpose  by  the  evangelists,  that  more 
than  merely  bodily  nourishment  seems  to  be  intended  by  it. 
Indeed,  many  of  the  primitive  fathers  understood  it  as  com- 
prehending that  daily  supply  of  grace  which  the  soul  requires 
to  keep  it  in  health  and  vigour :  he  who  uses  the  petition 
would  do  well  to  keep  both  in  view.  Observe,  1.  God  is  the 
Author  and  Bispenser  of  all  temporal  as  well  as  spiritual  good. 
2.  We  have  merited  no  kind  of  good  from  his  hand,  and  there- 
fore must  receive  it  as  a.  free  gift :  give  us,  &c.  We  must 
dejiend  on  him  daily  for  support ;  we  are  not  permitted  to  ask 
any  thing  for  to-morrow:  give  us  today.  4,  That  petition  of 
llie  ancient  Jews  is  excellent :  "  Lord,  the  necessities  of  thy  peo- 
ple Israel  are  many,  and  tlieir  knowledge  small,  so  that  they 
know  not  how  to  disclose  their  necessities  :  Let  it  be  thy  good 
pleasure  to  give  to  every  man  what  sufflceth  for  food  !"  Thus 
they  expressed  their  dependance,  and  left  it  to  God  to  deter- 
mine what  was  best  and  most  suitable.  We  must  ask  only 
•that  which  is  essential  to  our  support,  God  having  promised 
Jaeither  luxuriesxiox  superfluities. 

12.  And  forgive  us  our  dehts.]  Sin  is  represented  here  under 
the  notion  of  a  debt,  and  as  our  sins  are  many,  they  are  called 
here  debts.  God  made  man  that  he  might  live  to  his  glory,  and 
^ave  him  a  law  to  walk  by ;  and  if,  when  he  does  any  thing 
that  tends  not  to  glorify  God,  he  contracts  a  debt  with  Divine 
Justice,  how  much  more  is  he  debtor  when  he  breaks  the  law 
by  actual  transgression.  It  has  been  justly  observed,  "  All  the 
attributes  of  God  are  reasons  of  obedience  to  man ;  those  attri- 
butes are  infinite :  every  sin  is  an  act  of  ingratitude,  or  ro- 
bellion,  against  all  these  attributes ;  therefore  sin  is  infinitely 
Binful." 

Forgive  us. — Man  has  nothing  to  pay  :  if  his  debts  are  not 
J'orgiven,  they  must  stand  ciiarged  against  him  for  ever :  as 
he  is  absolutely  insolvent.  Forgiveness,  therefore,  must  come 
from  the  free  mercy  of  God  in  Christ :  and  how  strange  is  it, 
we  cannot  have  tlie  old  debt  cancelled,  without  (by  that  very 
means)  contracting  a  new  one,  as  great  as  the  old  !  but  the 
credit  is  transferred  from  Justice  to  Mercy.  While  sinners, 
we  are  in  debt  to  infinite  Justice  ;  when  pardoned,  in  debt  to 
endless  Mercy :  and,  as  a  continuance  in  a  state  of  grace  ne- 
.cessarily  implies  a  continual  communication  of  mercy,  so  the 
debt  goes  on  increasing,  ad  infinitum.  Strange  economy  in 
the  Divine  procedure,  which,  by  rendering  a  man  an  infinite 
debtor,  keejjs  him  eternally  dependant  on  his  Creator  !  How 
good  is  God  7  and  what  does  this  state  of  dependence  imply  1 
fl  union  with,  and  participation  of,  the  fountain  of  eternal 
goodness  and  felicity ! 

As  we  forgive  our  debtors.]  It  was  a  maxim  among  the  an- 
<cient  Jews,  that  no  man  should  lie  down  in  his  bed  without 
forgiving  those  who  had  offended  him.  That  man  condemns 
himself  to  suflTer  eternal  punishment  who  makes  use  of  this 
prayer  with  revenge  and  hatred  in  his  heart.  He  who  will  not 
attend  to  a  condition  so  advantageous  to  himself,  (remitting  a 
hundred  pence  to  his  debtor,  that  his  own  creditor  may  remit 
him  10,000  talents,)  is  a  madman,  who,  to  oblige  his  neigh- 
t)our  to  suffer  an  hour,  is  himself  determined  to  sutTer  ever- 
lastingly !  This  condition  of  forgiving  our  neiglibour,  tliough 
jt  cannot  possibly  7nerit  any  tiling  ;  yet  it  is  that  condition 
Witliout  which  God  will  pardon  no  man.  See  ver,  14  and  15. 

13.  And  lead  us  not  into  temptation.]  That  is,  bring  us  not 
into  sore  trial.  lUipnafioi/,  which  may  be  here  rendered  sore 
trial,  comes  from  treipco,  to  pierce  through,  as  witli  a  spear  or 
spit,  used  so  by  some  of  the  best  Greek  writers.  Several  of 
the  primitive  fathers  understood  it  something  in  this  way ; 
.and  have  therefore  added  quamferre  non possimus,  "  whicli 
we  cannot  bear."  The  word  not  only  implies  violent  assaults 
from  Satan,  but  also  sorely  afflictive  circumstances,  none  of 
which  we  have  as  yet  grace  or  fortitude  sufficient  to  bear.  Briiig 
ti.snot  in,  or  lead  us  not  in.. — This  is  a  mere  Hebraism  :  God  is 
«aid  to  do  a  tiling,  wliich  he  on\y  permits  or  suffers  to  be  done. 
The  process  of  temptation  is  often  as  follows :  1st.  A  sim- 
ple evil  thoughl.  2dly.  A  strong  imagination,  or  impression 
made  on  the  imagination  by  the  thing  to  which  we  are  tempt- 
cd.  3iily. />«/;>/(<  in  viewing  it.  4thly.  Conse^a  of  the  will 
in  perform  it.  Thus  lust  is  conceived,  sin  is  finished,  and 
<iecith  brought  forth.  James  i.  15.  See  also  on  ciisp.  iv.  1.  A 
S6 


16  Moreover  f  when  ye  fast,  be  not,  as  the  hypocrites,  of  a 
s  sad  countenance :  for  they  disfigure  their  faces,  that  they 
may  appear  unto  men  to  fast.  Verily,  I  say  unto  you.  They 
have  their  reward. 

17  But  thou  h  when  thou  fastest,  >  anoint  thine  head,  and 
wash  thy  face; 

18  That  thou  appear  not  unto  men  to  fast,  but  unto  thy  Fa- 


man  may  be  tempted  without  entering  i7ito  the  temptation  : 
entering  into  it  implies  giving  way,  closing  in  with,  and  em. 
bracing  it. 

But  deliver  us  from  evil.]  Arru  tuv  TTuvrtpov,from  the  irirked 
one.  Satan  is  expressly  called  b  woi/ripos,  the  wicked  one. 
Matt.  xiiL  19  and  38.  compare  With  Mark  iv.  15.  Luke  viil.  12. 
This  epithet  of  Satan  comes  from  irnvos,  labour,  sorrow,  mise- 
ry, because  of  the  drudgery  which  is  found  in  the  way  of 
sin,  the  sorrow  that  accompanies  the  commission  of  it,  and 
the  misery  which  is  entailed  upon  if,  and  in  which  it  ends. 

It  is  said  in  the  Mishna,  Tit.  Beiacotk,  that  Rabbi  Judall 
was  wont  to  pray  thus  :  "  Let  it  be  thy  good  pleasure  to  d^-- 
liver  us  from  impudent  men,  and  from  impudence  ;  from 
an  evil  man,  and  an  evil  chance;  from  an  evil  afTection,  an 
evil  companion,  and  an  evil  neighbour  ;  from  Satan  the  de- 
stroyer, from  a  hard  .judgment,  and  a  hard  adversary."  See 
Lightfoot. 

Deliver  us.]  Vvcrni  t'lfta; — a  very  expressive  word — break 
our  chains,  and  loose  our  ba7ids — snatch,  pluck  us  from  the 
evil,  and  its  calamitous  issue. 

For  thine  is  the  kingdom,  &c.]  The  whole  of  this  doxology 
is  rejected  by  Wetstein,  Griesbach,  and  tliemost  eminent  cri- 
tics. The  authorities  on  which  it  is  rejected  may  be  seen  in 
Griesbach,  and  Wetstein,  particularly  in  the  second  edition  of 
Griesbach's  Testament,  who  is  fully  of  opinion,  that  it  nt-rer 
made  a  part  of  the  sacred  text.  It  is  variously  written  in  se- 
veral MSS.  and  omitted  by  most  of  the  Fathers,  botli  Grei>k 
and  Latin.  As  the  doxology  is  at  least  very  ancient,  and  was 
in  use  among  the  Jews,  as  well  as  all  the  other  petitions  of 
this  excellent  prayer,  it  should  not,  in  my  opinion,  be  left  nut 
of  the  text,  merely  because  some  MSS.  have  omitted  it,  and 
it  has  been  variously  written  in  others.  See  various  forms  of 
this  doxology  taken  from  the  ancient  .Jewish  writers,  -u  Light- 
foot  and  Schoettgen.  By  the  ki?tgd.om,  we  may  undei-staud 
that  mentioned  ver.  10.  and  explained  chap.  iii.  2.  By  poirei, 
that  energy  by  which  the  kingdom  is  governed  and  maintaui- 
ed.  By  glory,  the  honour  tliat  shall  redound  to  God  in  conse- 
quence of  the  maintenance  of  the  kingdom  of  grace,  in  tlie 
salvation  of  men. 

For  ever  and  ever.]  Tilti  tov;  aiuvag,  to  the  for  ever.i.  Well 
expressed  by  our  common  translation — e^'er  in  our  ancient 
use  of  the  word  taking  in  the  whole  duration  of  time  ;  the 
second  ever,  the  whole  of  eter?iity.  May  thy  name  have  tlie 
glory  both  in  this  world,  and  in  that  which  is  to  come  !  Tire 
original  word  auov,  comes  from  aei,  ahcays,  and  (oi/,  being,  nr 
existence.  This  is  Aristotle's  definition  of  it.  See  the  note  on 
Gen.  xxi.  33.  Thei-e  is  no  word  in  any  language  which  morp 
forcibly  points  out  the  grand  characteristic  of  eternity — that 
which  always  exists.  It  is  often  used  to  signify  a  limited  tlnit-, 
the  end  of  which  is  not  known,  but  this  use  of  it  is  only  an 
acco7nmodated  one ;  and  it  is  the  grammatical  and  proper 
sense  of  it,  which  must  be  resorted  to  in  any  controversy  ciwi- 
cerning  tlie  word.  We  sometimes  use  the  phrase  for  ever- 
more: i.  e.  for  ever  and  more,  which  signifies  the  whole  o( 
ti?ne,  and  the  more,  or  interminable  duration  beyond  it.  See 
on  chap.  xxv.  46. 

Amen.]  Thisword  is  Hebrew,  tUN  and  eignifles_/V7;7/i/"«/  or 
true.  Some  suppose  the  word  is  formed  tVom  tlie  initial  let- 
ters of  |DN:  ^'7n  ■'jnx  ad07ii  melechnee7nan.  My  lord  the  faith- 
ful king.  The  word  itself  implies  a  confident  resting  of  the 
soul  in  God,  with  the  fullest  assurance  that  all  these  petitions 
shall  be  fulfilled  to  every  one  who  prays  according  to  the  di- 
rections given  before  by  our  blessed  Lord. 

The  very  learned  Mr.  Gregory  has  shown  that  our  Lord  col- 
lected this  prayer  out  of  the  Jewish  Euchologies,  and  gives  ua 
the  whole  form  as  follows  : 

Our  Father  who  art  in  heaven,  be  gracious  unto  tis !  O 
Lord  our  God,  hallowed  be  thy  name,  and  let  the  remem- 
brance of  Thee  be  glorified  in  heaven  above,  and  in  the  earlli 
here  below !  Let  thy  kingdom  reign  over  us  now,  and  for 
ever !  The  holy  men  of  old  said ;  remit  and  forgive  unto  all 
men  whatsoever  they  have  done  against  me  !  And  icad  us  not 
into  the  hands  of  temptation,  but  deliver  us  from  the  evil 
thing  !  For  thine  is  the  kingdom,  and  thou  shalt  reign  in 
glory  for  ever  and  for  evermore."  Gregory's  Works,  4to. 
1671,  p.  162.  See  this  proved  at  large  in  the  collections  of 
Lightfoot  and  Schoetgenius. 

14.  If  ye  forgive  men.]  He  who  shows  mercy  to  men,  re. 
eeives  mercy  from  God.  For  a  king  to  forgive  his  subjects  a 
hundred  millions  of  treasons  against  his  person  and  authori- 
ty, on  this  one  condition,  that  they  will  henceforth  live  peace- 
ably with  him  and  with  each  other,  is  what  we  siiall  never 
see ;  and  yet  this  i«  but  the  shadow  of  that  which  Christ  pro. 
mises  on  his  Father's  part  to  all  true  penitents.  A  man  can 
have  little  regard  for  his  salvation  who  refuses  to  have  it  on 
such  adifaiUageous  terms.     See  Qi/esnel. 

15.  But  if  ye  forgive  not.]  He  who  does  not  nwake  at  the 
Boupd  of  80  loud  a  voice,  i£  not  asleep  but  dead.  A  vindictive 


We  should  lay  up CHAPTER  VI. 

ther  which  is  in  secret :  and  thy  Father  which  seeth  in  secret, 
shall  reward  thee  openly. 

19  H  *  Lay  not  up  for  yourselves  treasures  upon  earth,  where 
moth  and  rust  doth  corrupt,  and  where  thieves  break  through 
and  .«teal : 

20  *>  But  lay  up  for  yoiirselves  treeisures  in  heaven,  where 

aPro.  33.  4.     1  Tii.i.  6.  17.     Ilch   i:?.  5.    James  5.  1,  tec  — b  Kcclus.  29.  11. 


treasure  in  heaven. 


man  excludes  liiinself  from  all  hope  of  eternal  life,  and  him- 
Belf  seals  his  own  damnation. 

7'respasses.]  nupaTrrw^ara,  from  Trapa  and  Tirrroj,  to/all 
off.  Wliat  a  remarkable  diffcience  there  is  between  tliis  woi'd 
and  0(bti\TiyLaTa,  debts,  in  verse  12  !  Men's  sins  against  us  are 
only  their  stumblings,  or  fallings  off  hom  the  duties  they 
owe  us;  but  oure  are  debts  to  God's  justice,  which  we  can 
never  discharge.  It  can  be  no  great  difficulty  to  forgive  those, 
especially  when  we  consider,  that  in  many  respects  we  have 
failed  as  much  in  certain  duties  which  we  owed  to  others,  as 
Ihev  have  done  in  those  which  they  owed  us.  "  But  I  have 
given  him  no  provocation."  Perhaps  thou  art  angry,  and  art 
not  a  proper  judge  in  the  matter:  but,  however  it  may  be,  it 
is  tliy  interest  to  forgive,  if  thou  expeclest  forgiveness  from 
God.'  On  tills  important  subject  I  v.ill  subjoin  an  extract  from 
Mason's  Self  knowledge,  page  248.  1755.  , 

'•  At/ienodorus,  the  philosopher,  by  reason  of  his  old  age, 
begged  leave  to  retire  from  the  court  o{  Aiignsttis,  which  the 
emperor  granted.  I.i  his  compliments  of  leave,  he  said,  '  Re- 
member, Cesar,  whenever  thou  art  angry,  that  thou  say  or  do 
nothing,  b.fore  thou  hast  distinctly  repeated  to  thyself  the 
twenty-four  lettei-s  of  the  alphabet.'  On  which  Cesar  caught 
him  by  the  hand,  and  said,  'I  have  need  of  thy  presence  still;' 
and  kept  him  a  year  longer.  This  was  excellent  advice  from 
a  heathen  ;  but  a  Christian  may  prescribe  to  himself  a  wiser 
rule.  Wlien  thou  art  angry,  answer  not  till  thou  hast  repeat- 
ed the  fifth  petition  of  our  Lord's  prayer — Forgive  ics  our 
debts  as  ice  forgive  our  debtors;  and  ovir  Lord's  comment 
upon  it — For  if  ye  forgive  not  inen  their  trespasses,  neither 
will  your  heavenly  Father  forgive  your  trespasses." 

Pravbr  to  God,  is  considered  among  the  Mohammedans  in 
a  very  important  point  of  view.  It  is  declared  by  the  Mosli- 
man  doctor.s  to  be^Ae  corner-stone  o/ Rei.irion,  and  the  pillar 
q/' Faith.  It  is  not,  say  they,  a  thing  of  mere  form,  but  re- 
quires that  the  heart  and  understanding  should  accompany  it, 
without  which  they  pronounce  it  to  be  of  no  avail.  They  di- 
rect prayer  to  be  performed  _^  re  times  in  the  twenty  four 
houi-s.  1.  Between  day-break  vlwA  sunrise  ;  2.  immediately 
after  noon  ;  3.  immediately  before  sunset ;  4.  in  the  evening 
before  dark- ;  and  5.  before  the  J^rs^  leatch  of  the  night. 

Th(;y  hold  the  following  points  to  be  essentially  requisite  to 
tlie  ejicacy  of  prayer :  1.  Tliat  the  person  be  free  from  every 
Bpecies  of  defilement.  2.  That  all  sumptuous  and  gaudy  ap- 
parel be  laid  aside.  3.  That  the  attention  accompany  the  act, 
and  be  not  suft'ered  to  wander  to  any  other  object.  4.  That 
the  prayer  be  performed  with  the  face  towards  the  temple  of 
Mecca. — IIedayah.     Prel.  Dis.  p.  5.3,  54. 

"  There  are  few  points  here  but  the  follower  of  Christ  may 
seriously  consider  and  profitably  practice. 

18.  When  ye  fast.]  A  fast  is  termed  by  the  Greeks  vrjart;, 
from  vri,  not,  and  C(Tdciv,  to  eat ;  hence  fast  means,  a  total  ab- 
stinence fro7n  food  for  a  certain  time.  Abstaining  from  flesh, 
and  living  on  fish,  vegetables,  &c.  is  no  fast,  or  may  be  rather 
considered  a  burlesque  on  fasting.  Many  pretend  to  take  the 
ti-ue  definition  of  a  fa.st  from  Isaiah  Iviii.  3.  and  say  that  it 
means  a  fast  from  sin.  This  is  a  mistake ;  there  is  no  such 
term  in  the  Bible  as  fasting  from  sin  ;  the  very  idea  is  ridi- 
cidous  and  absurd,  as  if  sin  wei'e  a  part  of  our  daily  food. 
In  the  fa.-it  mentioned  by  their  prophet,  the  people  were  to  di- 
vide their  bread  with  the  hungry,  ver.  7.  but  could  they  eat 
the  bread,  and  give  it  tool  No  man  should  save  by  a.  fast  : 
he  should  give  all  the  food  he  might  have  eaten  to  the  poor. 
He  who  saves  a  day's  expense  by  a  fast,  commits  an  abomi- 
nation before  the  Lord.     See  more  on  chap.  ix.  1.5. 

As  the  hypocrites,  of  a  sad  countenance.]  XkvOoojitoi,  either 
from  oKvdpui,  sour,  crabbed,  and  <ot//,  the  countenance:  or 
from  YKvUrtg,  ,  a  Scythian,  a  morose,  gloomy,  austere  phiz, 
like  that  of  a  Srytlaun  or  Tartar.  A  hypocrite  has  always 
a  very  difficult  part  to  act :  when  he  wishes  to  appear  as  a  peni- 
tent, not  having  any  godly  sorrow  at  hisrt,  he  is  obliged  to  coun- 
terfeit it  the  h(?st  way  he  can,  by  a  glnoiny  and  austere  look. 

17.  Anoint  thine  /lead,  and  tra^h  thy  face.]  These  were  for- 
bidden in  the  Jewish  canon  on  days  of  fasting  and  humiliation  ; 
and  hypocrites  availed  themselves  of  this  ordinance,  that  they 
might  appear  to  men  to  fast.  Our  Lord,  therefore,  cautions 
tis  against  this:  as  if  he  had  said:  Affect  nothing — dress  in 
thy  ordinary  manner,  and  let  the  whole  of  thy  deportment 
prove,  that  thou  desirest  to  recommend  thy  soul  to  God,  and 
no*.  Ibyface  to  inen.  That  factitious  mourning  ■«fhich  consists 
in  putting  on  black  clothes,  crapes,  &c.  is  utteiiy  inconsistent 
with  the  simplicity  of  the  Gospel  of  Christ ;  and  if  practised 
in  reference  to  spiritvial  matters,  is  certainly  forbidden  here  ; 
but  sin  IS  so  common,  and  so  boldly  persisted  in,  that  not  even 
a  crape  is  put  on  as  an  evidence  of  deploring  its  influence,  or 
of  sorrow  for  having  committed  it. 

18.  Thy  Father  ichich  seeth  in  secret.]  Let  us  not  be  afraid 
that  our  hearts  can  be  concealed  from  God  :  but  let  us  fear 
lest  he  perceive  them  to  be  more  desirous  of  the  praise  of 
UJeii,  than  they  are  of  that  glory  which  comes  from  Him. 


neither  moth  nor  rust  doth  corrupt,  and  where  thieves  do  not 
break  through  nor  steal : 

21  For  where  your  treasure  is,  there  will  your  heart  be  also. 

221  "The  light  of  the  body  is  the  eye:  if  therefore  thine  eye 
be  single,  thy  whole  body  shall  be  full  of  light. 

23  But  if  thine  eye  be  evil,  thy  whole  body  shall  be  full  of 

Ch.  19.21.    Luke  IS.  33,  31.  &  18.  22.    1  Tim.  6.  19.    1  Pel.  1.  4.-c  Luke  11.  34,  36. 


Openly.]  Ev  rro  ipavcpoj.  These  words  are  omitted  by  nine 
M.SS.  in  uncial  letters ;  and  by  more  than  one  hundred  others, 
by  most  of  the  versions,  and  by  several  of  the  primitive  fa- 
thers. As  it  is  supported  by  no  adequate  authority,  Bengel, 
Wctstein,  Griesbach,  and  others,  have  left  it  out  of  the  text. 

19.  Lay  not  up  for  yourselves  treasures  upon  earth.] 
What  blindness  is  it  for  a  man  to  lay  up  that  as  a  treasure 
which  must  necessarily  perish !  A  heart  designed  for  God 
and  eternity  is  terribly  degraded  by  being  fixed  on  those  things 
which  arc  subject  to  corruption.  "But  may  we  not  lay  up 
treasure  innocently  ?"  Yes.  1st.  If  you  can  do  it  without  set- 
ting your  heart  on  it,  which  is  almost  impossible;  and  2dly. 
If  there  be  neither  widoirs  nor  orphans,  destitute  nor.  dis- 
tressed persons  in  the  place  where  you  live.  "  But  there  is 
a  portion  which  belongs  to  my  children,  shall  I  distribute  that 
among  the  poor?"  If  it  belongs  to  yourchildren,  it  is  notyours, 
and  tlicrefore  you  have  no  right  to  dispose  of  it.  "  But  1  liave  a 
certain  sum  in  stock,  <Stc.  shall  I  take  that  and  divide  it  among 
the  poor."  By  no  means  ;  for  by  doing  so,  ymi  would  put  it  out 
of  your  iiov.er  to  do  good  af'cr  the  present  division — keep  your 
principal,  and  devote,  if  you  can  possibly  spare  it,  Ihe  product 
to  the  poor,  and  thus  you  shall  have  the  continual  ability  to  do 
good.  In  the  meantime,  take  care  not  to  shut  np  your  bowels 
of  compa.^sion  against  a  brother  in  distress ;  if  you  do,  the  love 
of  God  cannot  dwell  in  von. 

Rust.]  Or  canker,  jjpojat;,  from  Pp(oaKO>,  I  eat,  consume. 
This  word  cannot  be  properly  applied  to  rust,  but  to  any  thing 
that  consumes  or  cankers  clothes  or  metals.  There  is  a  say- 
ing exactly  similar  to  this  in  the  Institutes  of  Menu,  speaking 
of  the  presents  made  to  Brahmins,  he  says,  "It  is  a  gem 
which  neither  thieves  nor  foes  take  away,  and  which  never 
perishes."     Chapter  of  Government,  Institute  S3. 

\Mtere  thieves  do  not  break  through.]  Aioovcrffovtrt,  lite- 
rally dig  through,  i.  e.  the  wall,  in  order  to  get  into  the  house. 

20.  Lay  up — treasures  in  heaveii.]  "The  only  way  to  ren- 
der perisliing  goods  eternal,  to  secure  stately  furniture  from 
moths,  the  richest  metals  from  canker,  and  precious  stones 
from  thieves,  is  to  transmit  them  to  heaven  by  acts  of  charity. 
This  is  a  kind  of  bill  of  exchange  which  cannot  fail  of  accept- 
ance, but  through  our  own  fault."   Quesnel. 

It  is  certain  we  have  not  the  smallest  portion  of  temporal 
good,  but  what  we  have  received  from  the  unmerited  bounty 
of  God ;  and  if  we  give  back  to  him  all  we  have  received,  ye't 
still  there  is  no  merit  that  can  fairly  attach  to  the  act,  as  the 
goods  were  the  Lord's :  for  I  am  not  to  suppose  that  I  can  pur- 
chase any  thing  from  a  man  by  his  oirn  property.  On  this 
ground  the  doctrine  of  human  merit  is  one  of  the  most  absurd 
that  ever  was  published  among  men,  or  credited  by  sinners. 
Vet  he  who  supposes  he  can  purchase  heaven  by  giving  that 
meat  which  was  left  at  his  own  table,  and  that  of  his  servants  ; 
or  by  giving  a  garment  which  he  could  no  longer  in  decency 
wear,  must  have  a  base  ignorant  soul,  and  a  very  mean  opi- 
nion of  the  heaven  he  hopes  for.  But  shall  not  such  works 
as  these  be  rewarded  1  Yes,  yes,  God  will  take  care  to  give 
you  all  that  your  cast  victuals,  refuse,  arid  old  clothes,  are 
worth.  Yet  he  who,  through  love  to  God  and  man,  divide* 
his  bread  with  the  hungry,  and  covers  the  naked  with  a  gar- 
ment, shall  not  lose  his  reward,  a  reward  which  the  mercy  of 
Godappoints,  but  to  which,  in  strict  justice,  he  can  lay  no  claim. 

21.  Where  your  treasure  is.]  If  God  be  the  treasure  of  our 
souls,  our  hearts,  i.  e.  our  affections  and  desires  will  be 
placed  on  things  above.  An  earthly-minded  man  proves  that 
his  ti-easure  is  below :  a  heavenly-minded  man  shows  that  his 
treasure  is  above. 

22.  The  light  of  the  body  is  the  eye.]  That  is,  the  eye  is  to 
the  body  what  tlie  sun  is  to  the  universe  in  the  day-time,  or  a 
lamp  or  candle  to  a  house  after  night. 

If^thine  eye  be  single.]  AtrXovi,  simple,  uncompounded : — 
i.  e.  so  perfect  in  its  structure  as  to  see  objects  distinctly  and 
clearly;  and  not  confusedly,  or  in  diflerent  places  to  what 
they  are,  as  is  often  the  case  in  certain  disorders  of  the  eye ; 
one  object  appearing  two  or  ^nore — or  else  in  a  different  situa- 
tion, and  of  a  different  colour  to  what  it  really  is.  This  state 
of  the  eye  is  termed,  ver.  23,  novripoi.  evil,  i.  e.  diseased  or  de- 
fective. An  evil  eye,  was  a  phrase  in  use  among  the  ancient 
Jew's,  to  denote  an  envious,  covetous  man  or  disposition :  a 
man  who  repined  at  his  neighbour's  prosperity,  loved  his  own 
money,  and  would  do  nothing  in  the  way  of  charity  for  God's 
sake.  Our  blessed  Lord,  however,  extends  and  sublimes  this 
meaning,  and  uses  the  sound  eye  as  a  metaphor,  to  point 
out  that  simplicity  of  intention,  and  purity  of  affection,  with 
which  men  should  pursue  the  supreme  good.  We  cannot 
draw  more  than  one  straight  line  beltreen  two  indivisible 
points.  We  aim  at  happiness,  it  is  found  only  in  one  thing, 
the  indivisible  and  eternal  God.  If  tne  line  or  simple  inten- 
tion be  drawn  straight  to  him,  and  the  soul  walk  by  it,  witli 
purity  of  affection,  the  whole  man  shall  be  light  in  the  Lord , 
the  rays  of  that  excellent  glory  shall  irradiate  the  mind,  and 
through  th»  whole  spirit  shall  the  Divine  jyiture  l>e  trans- 
37 


No  man  nan 


ST.  MATTHEW. 


serve  hro  masters 


darkness.  If  therefore  the  light  that  is  in  thee  be  darliness, 
how  great  is  that  darkness ! 

24  H  *  No  man  can  serve  two  masters :  for  either  ho  will  hate 
tlie  one,  and  love  the  other ;  or  else  he  will  hold  to  tlie  one, 
aad  despise  the  other.  tVe  cannot  serve  God  and  mammon. 

25  Therefore  I  say  nnto  you,  "^  Take  no  thought  for  your  life, 
what  ye  shall  eat,  or  what  ye  shall  drink ;  nor  yet  for  your 
body,  what  ye  shall  ])ut  on.  Is  not  the  life  more  than  meat, 
and  the  body  tlian  raiment? 

aLuke  LB.  I;!.— bC.^il.  1.  10.  1  Tim.  6.  17.  James  4.  4.  IJohn  2.  15.— c  Paa.  55. 
£2.    Luke  l.'.  22,  2.?.    Pliil.  4.  G.     1  Pel.  5.  7. 


fused.  But  if  a  person  wlio  enjoyed  this  heavenly  treasure, 
permit  his  simplicity/  of  intention  to  deviate  from  heavenly 
to  earthly  good;  and  his  puriti/  of  affection  to  be  contami- 
n:iti*d  by'worldly  ambition,  secular  profits,  and  animal  grati- 
fications; then  the  light  w/iich  was  in  him  becomes  darkness, 
j.  e.  his  spirit\ial  discernment  departs,  and  his  union  with 
God  is  destroyed:  all  is  only  a  palpable  obscure;  and  like  a 
man  who  has  totally  lost  his  sight,  he  walks  without  direction, 
certainty,  or  comfort.  This  state  is  most  forcibly  intimated 
in  ciur  Lord's  exclamation,  How  great  a  darkitess!  Who  can 
adequ:itely  describe  the  misery  and  wretchedness  of  that  soul, 
whicli  has  lost  its  union  with  the  fountain  of  all  good,  and  in  lo- 
sing this,  has  lost  tliepossi6(7z>y  of  happiness  till  the  simple  eye 
be  once  more  given,  and  the  straight  line  once  more  drawn. 
24.  No  man  can  serine  two  masters.]  The  master  of  our 
heart  may  be  fitly  termed  the  love  that  reigns  in  it.  We  serve 
tliat  only  which  we  love  supremely.  A  man  cannot  be  in  per- 
f<»ct  indiflerence  betwixt  two  objects  which  are  incompatible  : 
he  is  inclined  to  despise  and  hate  whatever  he  does  not  love 
supremely,  when  the  necessity  of  a  choice  presents  itself 

He  icill  hate  the  one  and  love  the  other.]  The  word  hate 
has  the  same  sense  here,  as  it  h.as  in  many  places  of  Scrip- 
ture; it  merely  signifies  to  love  less — so  Jacob  loved  Rachel, 
tuit  hated  Leah  ;  i.  e.  he  loved  Leah  much  less  than  he  loved 
Kacliel.  ,  God  himself  uses  it  precisely  in  the  same  sense, 
Jacob  have  I  loved,  but  Esau  have  I  hated ;  i.  e.  I  have  loved 
tlie  posterity  of  Esavi  less  than  I  have  loved  the  posterity  of 
Jacob :  which  means  no  more  than  that  God,  in  the  course 
of  his  providence,  gave  the  Jews  greater  earthly  privileges 
than  he  gave  to  the  Edomites ;  and  chose  to  make  them  the 
progenitors  of  the  Messiah,  though  they  ultimately,  through 
their  own  obstinacy,  derived  no  more  benefit  from  this  pri- 
vilege tlian  the  Edomites  did.  How  strange  is  it,  that  with 
.•!ucli  evidence  before  their  eyes,  men  will  apply  this  loving 
and  hating  to  decrees  of  inclusion  and  exclusion,  in  which 
neither  the  justice  nor  mercy  of  God  are  honoured. 

Ye  cannot  serve  God  and  mammon.]  pDD  mamon,  is  used 
for  money  in  tlie  Targum  of  Onkelos,  Exod.  xviii.  21.  and  in 
that  of  Jonathan,  Jiulg.  v.  19.  1  Sam.  viii.  3.  The  Syriac  word 
KJiOO  mamnna,  is  used  in  the  same  sense,  Exod.  xxi.  30. 
Dr.  Oastel  deduces  these  words  from  the  Hebrew  |nK  aman, 
to  trust,  confide;  because  men  are  apt  to  trust  in  riches. 
Mammon  may  therefore  be  considered,  any  thing  a  man  con- 
futes in.  Augustin  observes,  "that  ???a»?OTOw,  in  Wic  Punic, 
or  Cartliaginian  language,  signified  gain."  Liicrnm  Pnnic6 
mammon  dicitur.  The  word  plainly  denotes  riches,  Luke 
xvi.  9,  11.  in  which  latter  verse  mention  is  made  not  only  of 
tlie  deceitful  mammon,  (tm  n^iKo)  but  also  of  the  true  (to 
aXridivov.)  St.  Luke's  phrase,  jiaiiMva  aSiKias  very  e.xactly  an- 
swers to  the  Chaldee  ipiri  pnn  mamon  dishekar,  which  Is  oft- 
en used  in  the  Targnms.  See  more  in  Wctstein  and  Parkkurst. 
Some  suppose  there  was  an  idol  of  this  name,  and  Kircher 
mentions  such  an  one  in  his  QJdip.  Egyptiacus.  See  Castel. 
Our  blessed  Lord  shows  here  the  utter  impossibility  of  lo- 
ving the  world  and  loving  God  at  the  same  time  ;  or,  in  other 
words,  that  a  7}iaji  of  the  world  cannot  be  a  truly  religious 
character.  He  who  gives  his  heart  to  the  world,  robs  God  of 
it,  and  in  snatching  at  the  shadoio  of  earthly  good,  loses  sub- 
.stantial  and  eternal  blessedness.  How  dangerous  is  it,  to  set  our 
hearts  upon  riches,  seeing  it  is  so  easy  to  make  them  our  god  ! 
25.  Therefore.]  Aia  tuvto,  on  this  account;  viz.  that  ye 
may  not  serve  mammon,  but  have  unshaken  confidence  In 
God,  I  say  unto  you  : 

Take  no  thought.]  Be  not  anxiously  careful,  /<?/  jicpinvaTt ; 
this  is  the  proper  meaning  of  the  word.  Mtoi/^i/a  an.rious 
solicitude,  from  jjtpii,civ  tov  vow,  dividing,  or  distracting 
the  mind.  My  old  MS.  Biljle  renders  it,  bC  llOt  llj).^l»  tO  MOlir 
lU'f.  Prudent  care  is  never  forbidden  by  our  Lord7  but'only 
tliat  anxious  distracting  solicitude  which  by  dividiiig  the 
mind,  and  drawing  it  different  ways,  renders  it  utterly  inca- 
pable of  attending  to  any  solemn  or  important  concern.  To 
be  anxiously  careful  concerning  the  means  of  subsistence,  is 
to  lose  all  satisfaction  and  comfort  in  the  things  which  God 
gives,  and  to  act  as  a  mere  infidel.  On  the  other  hand,  to  rely 
Ko  much  upon  providence  as  not  to  use  tlie  very  powers  and 
faculties  with  which  tlie  Divine  Being  has  endowed  us,  is  to 
tempt  God.  If  wo  labour  without  placing  our  confidence  in 
our  labour,  but  expect  all  from  the  blessing  of  God,  we  obey 
his  will,  co-operate  with  his  providence,  set  the  springs  of  it 
a-going  in  our  behalf,  and  thus  imitate  Christ  and  his  follow- 
ers by  a  sedate  care,  and  an  industrious  confidence. 

In  this  and  the  following  verses,  our  Lord  lays  down  seve- 
ral reasons  why  men  should  not  disquiet  themselves  about 
the  wants  of  life,  or  concerning  the  future. 

The^rst  is,  the  experience  of  greater  benefits  already  re- 

eeived.     Is  not  i)m  life  more  than  meat,  and  the  body  than 

38 


26  ti  Heboid  tlie  fowls  of  the  air :  for  they  sow  not,  neitlierdo 
they  reap,  nor  gather  into  barns ;  yet  your  heavenly  Father 
feedeth  tliem.    Are  ye  not  much  better  than  they  7 

27  Which  of  you  by  taking  thought  can  "=  add  one  cubit  unto 
his  stature  l 

28  And  why  take  ye  thought  for  raiment  1  Consider  the  lilies 
of  the  field,  how  they  grow;  they  toil  not,  neither  do  they  spin: 

29  And  yet  I  say  unto  you,  f  Tliat  even  Solomon  in  all  his 
glory,  was  not  arrayed  like  one  of  these. 

147.  9.  Luke  13.  24,  fee,— e  Luke  2.  5?.  &  12.  23,26.— 


raiment !  Can  he  who  gave  us  our  body,  and  breathed  into 
it  the  breath  of  life,  before  we  could  ask  them  from  him,  re- 
fuse us  that  which  is  necessary  to  preserve  both,  and  when 
we  ask  it  in  humble  confidence. 

The  clause  what  ye  must  eat,  is  omitted  by  two  MSS  , 
most  of  the  ancient  versions,  and  by  many  of  the  primitive 
Fathers.  Griesbach  has  left  it  in  the  text  with  a  note  of 
doubtfulness.  It  occurs  again  in  the  31st  verse,  and  there  is 
no  variation  in  any  of  the  MSS.,  in  that  place.  Instead  of  la 
not  tlie  life  more  than,  &c.  we  should  read  of  more  value:  so 
the  word  nXziov,  is  used  in  Numb.  xxii.  15.  and  by  the  best 
Greek  writers  :  and  in  the  same  sense  it  is  used  in  "chap.  xxi. 
37.  See  the  note  there. 

26.  Behold  the  fowls  of  the  air.]  The  s^conrf  reason  why 
we  should  not  be  anxiovisly  concerned  about  the  future,  is 
the  example  of  the  smaller  animals,  which  the  providence  of 
Rod  feeds  without  their  own  labour ;  though  he  be  not  their 
father.  We  never  knew  an  earthly  father  take  care  of  his 
folds,  and  neglect  his  children  ;  and  shall  we  fear  this  from  our 
heavenly  Father?  God  forbid  !  That  man  is  utterly  unwor- 
thy to  have  God  for  his  father,  who  depends  less  upon  his 
goodness,  wisdom,  and  power,  than  upon  a  crop  of  corn, 
which  may  be  spoiled  either  in  the  field  or  in  the  barn.  If 
our  great  Creator  have  made  us  capable  of  knowing,  loving, 
and  ejijoying  himself  eternally,  what  may  we  not  expect  from 
him,  after  so  great  a  gift? 

71icy  sow  not,  neither  do  they  reap.]  There  is  a  saying 
among  the  Rabbins  almost  similar  to  this — "  Hast  thou  ever 
seen  a  beast  or  a  fowl  that  had  a  workshop  1  yet  they  are  fed 
without  labour  and  without  an.xiety.  They  were  created  for 
the  service  of  man,  and  man  was  created  that  he  might  serve 
his  Creator.  Man  also  would  have  been  supported  without 
labour  and  anxiety,  had  he  not  corrupted  his  ways.  Hast 
thou  ever  seen  a  lion  carrying  burthens,  a  stag  gathering 
summer  fruits,  a.  fox  selling  merchandise,  or  a  wolf  selling 
oil!  that  they  might  thus  gain  their  support:  and  yet  they 
are  fed  without  care  or  labour.  Arguing,  therefore,  from  the 
less  to  the  greater,  if  they  which  were  created  that  they  might 
serve  me,  are  nourished  without  labour  and  anxiety,  how 
much  more  /,  who  have  been  created  that  I  might  serve  my 
Maker.  What  therefore  is  the  cause,  why  I  should  be  obliged 
to  labour  in  order  to  get  my  daily  bread  ?  Answer,  Sin." 
•This  is  a  curious  and  important  extract,  and  is  highly  worthy 
of  the  reader's  attention.     See  Schoettgen. 

27.  Which  of  you  by  taking  thought  can  add  one  cubit  un- 
to his  stature  '.']  The  third  reason  against  these  carking  cares, 
is  the  unprofitableness  of  human  solicitude,  unless  God 
vouchsafe  to  bless  it.  What  can  our  tt7ieasi?tess  do  but  ren- 
der us  still  more  unworthy  of  the  divine  care  1  The  passage 
from  distrust  to  apostacy  is  very  short  and  easy  :  and  a  man 
is  not  far  from  murmuring  against  Providence,  who  is  dis- 
satisfied with  its  conduct.  We  should  depend  as  fully  upon 
God  (orihepresen^ation  of  hisgifls,  asforthe.^2yifsthemselves. 
Cubit  unto  his  stature  ?]  I  think  /jAiKtai' should  be  render- 
ed age  here,  and  so  our  translators  have  rendered  the  word 
in  John  i.x.  21.  avros  h^iKiav  £X£i,  he  is  of  age.  A  very  learned 
writer  observes,  that  no  difficulty  can  arise  from  applying 
7r;7%i)i',  a  cubit,  a  measure  of  extension,  to  time,  and  the  age 
of  man,  a.s  place  and  time  are  both  quantities,  and  capable  of 
increase  and  diminution  ;  and  as  no  fixed  7naterial  standard 
can  be  employed  in  the  mensuration  of  W\e  fleeting  particles  of 
time ;  it  was  natural  and  necessary  in  the  construction  of 
language,  to  apply  parallel  terms  to  the  discrimination  oi  time 
and  place.  Accordingly,  we  find  the  same  words  indifferently 
vised  to  denote  time  and  j>lace  in  every  known  tongue. 

Lord,  let  me  know  the  measure  of  my  days  !  Thou  hast 
made  my  days  hand-breadths.  Psal.  xxxix.  56.  Many  exam- 
ples might  be  adduced  from  the  Greek  and  Roman  writers. 
Besides,  it  is  evident,  that  the  phrase  of  adding  one  cubit,  is 
proverbial,  denoting  something  minute  ;  and  is  therefore  ap- 
plicable to  the  smallest  possible  portion  of  time  ;  but  in  a  literal 
acceptation,  the  addition  of  a  cubit  to  the  stature  would  be  a 
great  and  extraordinary  accession  o{ height.  See  Wakefield. 
23.  And  vihy  take  ye  ilioughtfor  raiment  7]  Or,  why  are 
ye  anxiously  careful  about  raiment  l  The  fourth  reason 
"against  such  inqiiietudes,  is  the  example  of  inanimate  crea- 
tures :  The'herbs  and  fiowers  of  the  field  have  their  being, 
nourishment,  exquisite  flavours,  and  beautiful  hues,  from 
God  himself  They  are  not  only  without  anxious  care,  but 
also  without  care  or  thought  of  every  kind.  Your  being,  its 
excellence,  and  usefulness,  do  not  depend  on  your  anxious 
concern :  they  spring  as  truly  from  the  beneficence  and  con- 
tinual superintendence  of  God  as  the  flowers  of  the  field  do  : 
and  were  you  brought  into  such  a  situation,  as  to  be  utterly 
incnpable  of  contributing  to  your  own  presen'ation  and  sup. 
port,  as  the  lilies  of  tlie  field  are  to  theirs,  your  heavenly 


Exhortations  to  truH  In r'HAPTEll  VIT. 

30  Wherefore,  *  if  God  so  clothe  Die  grass  of  the  Held,  which 
to-day  is,  and  to-morrow  is  cast  into  the  oven,  sitall  tie  uot 
much  more  clottie  you,  b  O  ye  of  little  faith  ! 

31  Therefore  talic  no  thouglit,  say  ias;,  What  shall  we  eat  1  or, 
What  shall  we  drink  1  or,  Wherewithal  shall  we  be  clothed  1 

32  (For  after  all  these  things  do  the  Gentiles  seek :)  for  your 

K  Luke  12.  23.— b  Ch.  H.  31.— c  See  I  Kiiiirs  3.  13.  Paa.  37.  S5.  Mark  lU.  30.  Luke 
12.31.    ITini.  4.  8. 


the  proridrnce  qf  God. 


Father  could  augment  your  substance,  and  preserve  your 
being,  when  for  his  glory,  and  your  own  advantage. 

Consider]  Diligently  consider  this,  KaraiJiadsTC,  lay  it  ear- 
nestly to  tieart,  and  let  you."  confidence  be  unshaken  in  the 
God  of  infinite  bounty  and  love. 

29.  Holomoii  in  all  tiis  glory.]  Some  suppose,  that  as  the  rohes 
qf  stale  worn  by  the  eastern  kings,  were  usually  wtiile,  as 
Were  those  of  the  nobles  among  tlie  Jews  ;  tliaj.  therefore  the 
lily  was  chosen  for  the  comparison. 

30.  If  God  so  ciotlic  t/te  grass  of  the  field.]  Christ  confounds 
both  the  luxury  of  the  riefi  in  their  superliuities,  and  the  dis- 
trust of  the  poor  as  to  the  necessaries  of  life.  J>et  man,  who 
ts  made  for  God  and  eternity,  learn  from  a  flower  of  the  litld 
how  low  the  care  of  Providence  stoops.  All  our  inquietudes 
and  distrusta  proceed  from  lack  of  faitli  .■  that  supplies  all 
wants.  The  poor  are  not  really  such,  but  because  they  are 
destitute  of  faitli. 

To-morrow  is  cast  into  ttie  ore".]  The  inhabitants  of  the 
east,  to  this  day,  make  use  of  dry  strain,  icit/wred  tierbs,  and 
stubble,  to  heat  their  ovens.  !^ome  have  translated  the  original 
word  KAi/3avov,  a  still ;  and  intimate,  that  our  Lord  alludes 
to  the  distillation  qf  Iterbs  {or  medicinal  purposes  :  but  tliis  is 
certainly  contrary  to  the  scope'  of  our  Lord's  argument,  wliicli 
runs  thus  :  If  God  covers,  with  so  much  glory,  things  of  no 
further  value  than  to  s^ve  the  meanest  uses ;  will  he  not 
take  care  of  his  serva7its  wlio  are  so  precious  in  liis  sigiit, 
and  designed  for  such  important  services  in  the  world.  See 
Harmer's  Observations. 

31.  Wtiat  shall  we  eat  1  or.  What  shall  we  drink  7]  These 
three  inquiries  engross  the  whole  attention  of  those  who  are 
living  without  God  in  the  world.  The  belly  and  back  of  a 
worldling  are  his  compound  god ;  and  these  he  woi'ships  in  tlie 
lust  of  the  flesh,  and  the  lust  of  the  eye,  and  in  the  pride  of  life. 

32.  For  after  all  tliese  things  do  Vic  Gentiles  seek.]  The  fifth 
reason  against  solicitude  about  the  future,  is,  that  to  concern 
ourselves  about  these  wants,  with  anxiety,  as  if  there  was 
no  such  thing  as  a  providence  in  the  world ;  with  great  aflcc- 
tion  towards  earthly  enjoyments,  as  if  we  expected  no  other; 
and  without  praying  to  God  or  consulting  his  will,  as  if  we 
could  do  any  thing  without  him;  this  is  to  imitate  the  worst 
kind  of  heailiens,  who  live  without  hope,  and  without  God  in 
the  world. 

See/c.]  EKiS^nrei,  fi-om  cm,  intensive,  and  l^riTCw,  I  seek,  to 
seek  intensely,  earnestly,  again  and  again.  The  true  cha- 
racteristic of  the  worldly  man  :  his  soul  is  never  satisfied — 
give !  give  !  is  the  ceaseless  language  of  his  earth-born  heart. 

Your  lieavenly  Fattier  knoicelli,  &c.]  The  sixili  reason 
against  this  anxiety  about  the  future,  is,  because  God,  our 
heavenly  Father,  is  infinite  in  wisdom,  and  knows  all  our 
wajits.  It  is  the  property  of  a  wise  and  tender  Fatlier  to  pro- 
vide necessaries,  and  not  superfluities,  for  his  children.  Not 
to  expect  the  former  is  an  ofience  to  his  goodness  ;  to  expect 
the  latter,  is  injurious  to  his  wisdom. 

33.  But  seek  ye  first  the  kingdom  of  God.]  See  on  Mat.  iii.  7. 
His  righteousness.]  That   holiness  of  heart  and  purity  of 

life  which  God  requires  of  those  who  profess  to  be  sub- 
jects of  that  spiritual  kingdom  mentioned  above.  See  on 
chap.  v.  20. 


heavenly  Father  knowerh  that  ye  haveneedof  all  these  things. 

33  But  "  seek  ye  first  tiie  kingdom  of  God,  and  his  righteous- 
ness; Jand  all  these  thiugs  shall  be  added  unto  you.  ' 

3i  Take,  therefore,  no  tliought  for  the  '  morrow :  for  the  mor- 
row shall  take  thought  for  the  things  of  itself,  f  Sufficient  un- 
to the  day  is  the  evil  thereof. 

a  Mark  10.  30.    Luke  12.  31.     Rom.  14.  I7.-0  Lev.  SS.  30.    Pro.  27.  I.— f  Joh  14.  1 

Luke  I'J.  ffl. 


The  seventli  reason  against  these  worldly  cares  and  fears, 
is,  be.-ause  the  business  of  om-  salvation  ought  to  engross  us 
entirely:  hither,  all  our  desir.:,  cares,  and  inquiries,  ought 
to  tend.  Grace  is  the  way  to  glory — holiness  the  way  to 
happiness.  If  men  be  not  righteous,  there  is  no  heaven  to  be 
had  ;  if  they  be,  they  shall  have  heaven  and  earth  too ;  for  god- 
liness has  the  promise  of  both  lives.     1  Tim.  vi.  3. 

All  these  things  s/iall  be  added  unto  you.]  The  very  blunt 
note  of  old  JMr.  7'rapp,  on  tliis  passage,  is  worthy  of  serious 
attention.  All  things  shall  be  added.  "They  shall  be  cat;t 
[n  as  an  ovei^jlus,  or  as  small  advantages  to  the  main  bar- 
gain :  as  paper  and  packtiiread  are  given  where  we  buy 
spice  and  fruit,  or  an  inch  of  measure  to  an  ell  of  cloth."  This 
was  a  very  common  saying  among  the  Jews  ;  "  Seek  that  to 
which  other  things  are  necessarily  connected."  "A  king 
said  to  his  particular  friend,  '  Ask  what  thou  wilt,  and  I  will 
give  it  unto  thee. '  He  tliought  within  hiuiself,  ■  If  I  ask  to  be 
made  a  general,  I  shall  readily  obtain  it.  I  will  ask  something 
to  wliich  all  tliese  things  shall  be  added  :'  he  therpfore  s.iid, 
'Give  me  thy  daughter  to  wife.' — This  he  did,  knowing  that 
all  the  dignities  of  the  kingdom  should  be  added  unto  this 
gift."     Sec  in  Schoettgen. 

To  this  verse,  probably,  belong  the  following  words,  quoted 
often  by  Clement,  Origen,  and  Eusebius,  us  the  word.i  of 
Christ :  aiTCiTC  ra  (.icyaXit,  Kai  ra  jiixpa  vixiv  npoaredri^Tcraf 
Kai  aiTCiTC  Ta £7ro'<pavia,  kui  Taciriycia  irpuaTcOrjorcrni  vjiw.  "Ask 
great  things,  and  little  things  shall  be  added  unto  you ;  a?k 
heavenly  things,  and  earthly  things  sliall  be  added  unto  vou." 

31.  Take,  therefore,  no  tttoug/it.]  That  is,  be  not  tlierefore 
an.riously  careful. 

The  eighth  and  last  reason,  against  this  prrposteious  con- 
duct, is,  that  carking  care  is  not  only  useless  in  itself,  biit 
renders  us  miserable  beforehand.  Ttie  future  falls  under 
the  cognizance  of  God  alone  :  we  encroach,  therefore,  upon 
his  rights,  whe-n  we  ViJOuld  fain  foresee  all  that  may  liappt- n 
to  us,  and  secure  ourselves  fi-om  it  by  our  cares.  How  much 
good  is  omitted,  how  many  evils  caused,  how  many  duties 
neglected,  how  many  innocent  persons  deserted,  how  many 
good  works  destroyed,  hew  many  truths  suppressed,  and  how 
many  acts  of  injustice  authorized  by  those /(i/ioroMS  forecasts, 
of  wtiat  may  happen  ;  and  Ihosefaitfiless  apprehensions  con- 
cerning the/uZwre  .'  Let  us  do  now  what  God  requires  of  us, 
and  trust  the  consequences  to  him.  The  future  time  which 
God  would  have  us  foresee  and  provide  for,  is  tliat  of  judg- 
ment and  eternity :  and  it  is  about  this  ulone  that  we  aro 
careless : 

Sufficient  untc  the  day  is  the  evil  thereof.]  KpKtrnv  tt)  fifirpn 
n  naKia  auTTjc,  S'ufficientfor  each  day  is  its  oirn  calamity.  Kai-h 
day  has  its  peculiar  trials;  we  should  meet  them  witii  couli- 
dence  in  God. — As  we  should  live  but  a  day  at  a  time,  so  we 
should  take  care  to  suffer  no  more  evils  in  one  day  than  are 
necessarily  attached  to  it.  He  who  neglects  the  present  for 
the  future,  is  acting  opposite  to  the  order  of  Gorl,  his  own 
interest,  and  to  every  dictate  of  sound  wisdom.  Let  us  live 
for  eternity,  and  we 'shall  secure  all  that  is  valuable  in  time. 

There  are  many  valuable  reflections  in  tlie  Abbe  Qiiesnel's 
work,  on  this  chapter ;  and  from  it  several  of  the  preceding 
have  been  derived. 


CHAPTER  VII. 
Our  Lord  teams  men  against  rash  judgment  and  uncharitable  censures,  1—5.  Shoies  that  tioly  things  must  not  be  pro- 
faned, 6;  gives  encouragement  to  fervent  persevering  prayer,  7—11.  Shows  how  7nen  should  deal  with  each  other,  12. 
Exhorts  the  people  to  enter  in  at  the  straight  gate,  13,  14  ;  to  beware  of  false  teachers,  who  are  to  be  known  by  ttieir  fruit.'; 
15 — 20.  Shows  tliat  no  man  shall  be  saved  by'his  mere  profession  of  Christianity,  however  specious,  21—23.  The  parable 
of  the  Wiseman  who  built  Ids  house  upon  a  rock,  24,  25.  'Of  the  foolish  man  wlio  built  his  house  wittiout  a  foundation,  on 
the  sand,  2G,  27.  Christ  concludes  liis  sermon,  and  the  people  are  astonislied  at  his  doctrine,  28,  29.  [A.  M  4081  A  U  27 
An.  Olyinp.  CCL  3.] 


JUDGE  "  not,  that  ye  be  not  judged. 
2  For  with  what  judgment  ye  judge,  ye  shall  be  judged  : 
band  with  what  measure  ye  inete,  it  shall  be  measured  to  you 
again. 

«Luke6.  37.     Rom.  2.  I.  &  14.  3,  4,  10,  13.  I  Ccr.  4.  3,  5.     James  4.  H,  IS. 


NOTE. — Verse  1.  Judge  not,  that  yc  be  not  judged.]  These 
exhortations  are  pointed  against  rash,  harsh,  anil  unchnrita- 
ble  judgments,  ttie  thinking  evil,  wliere  no  evil  seems,  and 
speaking  of  it  accordingly.  The  Jews  were  highly  criminal 
•  here,  and  yet  had  very  excellent  maxims  against  it,  as  may 
be  seen  in  Schoettgen.  Tliis  is  one  of  the  most  important 
exhortations  in  the  whole  of  this  excellent  sermon.  By  a 
secret  and  criminal  disposition  of  nature,  man  endeavours  to 
elevate  himself  above  others,  and  to  do  it  more  effectually, 
depresses  them.  His  jealous  and  envious  heart  wishes  that 
there  may  be  no  good  quality  found  but  in  himself,  that  he 
alone  may  be  esteemed.  Such  is  the  state  of  every  uncon- 
verteil  man ;  and  it  is  from  this  criminal  disposition,"  tliat  evil 
turmises,  rash  judgments,  prccipil ale  decisions,  and  all  otlier 
Wnjuat  procedures  against  our  neighbour,  flow. 


3  '^  And  why  hcholdest  thou  the  mote  that  is  in  thy  brother's 
eye,  but  considerest  not  the  beam  that  is  in  thine  own  eye  i 

4  Or  how  wilt  thou  say  to  thy  brother.  Let  me  pull  out  the 
mote  out  of  thine  eye;  and,  behold,  a  beam  is  in  thine  own  eye  7 

h  Mark  4.  •>!.    Luke  i.  ;S.-c  Lnke  6.  41,  43. 


2.  For  with  wliat  judgment]  He  who  is  severe  on  otiiers, 
will  naturally  excite  their  severity  against  himself.  The  cen- 
siu-e-s  and  calumnies  which  we  have  suffered,  are  probably 
the  just  reward  of  those  which  we  have  dealt  out  to  others. 

3.  And  why  beholdest  tliou  the  7note]  Kaniioi  might  be  trans- 
lated the  splinter :  for  splinter  bears  some  analogy  to  beam, 
but  77iote  does  not.  I  should  prefer  this  word  (which  has 
been  adopted  by  some  learned  men)  on  the  authority  of  He- 
sychius,  who  is  a  host  in  such  matters;  Kapipn;,  Kcpaia  (iiAov 
Xeitm,  Karphos,  is  a  thin  piece  of  tvood,  a  splinter.  It  often 
hap]);'!is,  that  the  faults  which  we  consider  as  of  the  first  enor- 
mity in  othei-s,  are,  to  our  own  iniquities,  as  a  ctiip  is  when 
compared  to  a  large  beam.  On  one  side,  self-love  blinds  us 
to  ourselves ;  and  on  the  otiier,  envy  and  malice  give  us  pier- 
ting  eyes  in  respect  of  others.  When  we  shall  have  as  much 

39 


Directions  to  persevere 


ST.  MATTHEW. 


in  frrrent  yrayer. 


5  Thou  hypocrite,  Hist  cast  out  the  beam  otit  of  thine  own 
eye ;  and  tlien  shult  tliou  see  clearly  to  cast  out  the  mote  out 
of  thy  brother's  eye. 

6  li  *  Give  not  that  which  is  holy  unto  the  clogs ;  neither  cast 
ye  your  pearls  before  swine,  lest  they  trample  them  under 
their  feet,  and  turn  again  and  rend  you. 

7  H  b  Ask,  and  it  shall  be  given  you ;  seek,  and  ye  shall  find ; 
knock,  and  it  shall  be  opened  unto  you: 

8  For  ■=  every  one  that  asketh  receiveth,  and  he  that  seeketh 
findeth ;  and  to  him  that  knocketh  it  shall  be  opened. 

9  -•  Or  what  man  is  there  of  you,  whom  if  his  son  ask  bread, 
will  he  give  him  a  stone? 

a  Pro.  9.  7,  S.  &  S3.  9.  Acts  13.  45,  46.-b  C)i.  21.  22.  Mark  U.  24.  Luke  11.  9,  10. 
&  Id.  1.  .lohn  14.  13.  &.  IS.  7.  &  IG.  23,  24.  James  1.  5,  G.  1  John  3.  22.  &  5. 14, 15.— 
ePro.  S.  17.     Jer.  29.  12,  13. 


zeal  to  correct  ourselves,  as  we  have  inclination  to  reprove 
and  correct  others,  we  shall  know  our  own  defects  better  than 
now  we  know  those  of  our  neighbour.  There  is  a  caution 
very  similar  to  this  of  our  Lord  given  by  a  heathen : 

Ciim  tua  prcBvideas  oculis  mala  lippus  inunctis  ; 

Cur  in  amicorum  viliis  lavi  cernis  acutuin, 

Quam  aut  ai/uila,  aul.  serpens  Epidaurhis !  HoK.  Sat.  lib.  1. 
"  When  you  can  so  readily  overlook  your  own  wickedness, 
whv  are  you  more  clear-sighted  than  the  eagle,  or  serpent  of 
Epi'daurus,  in  spying  out  the.  failings  of  your  friends  V  But 
the  saying  was  very  common  among  the  Jews,  as  may  be 
seen  in  Lightfoot. 

4.  Or  how  will  thou  say]  That  man  is  utterly  unfit  to  show 
the  way  of  life  to  others,  who  is  himself  walking  in  the  way 
of  death 

5.  Thou  hypocrite]  A  hypocrite,  who  professes  to  be  what  he 
is  not,  (viz.  a  true  Christian,)  is  obliged,  for  the  support  of  the 
ctiaracter  he  has  assumed,  to  imitate  all  the  dispositions  and 
actions  of  a  Christian ;  consequently  he  must  reprove  sin,  and 
endeavour  to  sliow  an  uncommon  affection  for  the  glory  of 
tJod.  Our  Lord  unmasks  this  vile  pretender  to  saintship,  and 
shows  him  that  his  hidden  hypocrisy,  covered  with  the  garb  of 
external  sanctity,  is  more  abominable  in  the  sight  of  God,  than 
the  openly  professed  and  practised  iniquity  of  the  profligate. 

In  after  times,  the  Jews  made  a  very  bad  use  of  this  saying ; 
"  I  wonder,"  said  Rabbi  Zarphon,  "  whether  there  be  any  in 
this  age  that  will  sutler  reproof!  If  one  say  to  another.  Cast 
out  the  mote  out  of  tliine  eye,  he  is  immediately  ready  to  an- 
swer. Cast  out  the  beam  that  is  in  thine  own  eye."  This  pro- 
verbial mode  of  speech  the  Gloss  interprets  thus:  "Cast  out 
DiDp  kisim,  the  mote,  that  is,  tVie  little  sin,  that  is  in  thy  hand  ; 
\o  which  he  answered.  Cast  out  the  great  sin  that  is  in  thine. 
(50  they  could  not  reprove,  because  all  were  sinners."  See 
jLighlfoot. 

fi.  Give  not  that  which  is  holy]  To  ayiov,  the  holy  or  sacred 
thing :  i.  e.  any  thing,  especially  of  the  sacrificial  kind,  which 
had  been  consecrated  to  God.  The  members  of  this  sentence 
should  be  transposed  thus  :  Give  not  that  lohich  is  holy  unto 
tlie  dogs,  lest  they  turn  agai7i  and  rend  you  :  neither  cast  ye 
your  pearls  before  swine,  lest  they  trample  them  under  their 
fret.  The  propriety  of  this  transposition  is  self-evident. 
There  are  many  such  transpositions  as  these,  both  in  sacred 
and  prof ane  writers.  The  following  is  very  remarkable  :  "  I 
am  black  but  comely  ;  as  the  tents  of  Kedar,  as  the  curtains 
of  t^oloinon."  That  is,  "  I  am  black  as  the  te7its  of  Kedar, 
comely  as  the  curtains  of  Solomon."  See  many  proofs  of 
this  sort  of  writing  in  Mr."WAKKFiBLD's  Commentary. 

As  a  general  meaning  of  this  passage,  we  may  just  say, 
"  The  sacrament  of  the  Lord's  Supper,  and  other  holy  ordi- 
nances which  are  only  instituted  for  the  genuine  followers  of 
Christ,  are  not  to  be  dispensed  to  those  who  are  continually 
returning  like  the  snarling  ill-natured  dog  to  their  easily 
predominant  sins  of  rash  judgment,  barking  at  and  tearing 
the  characters  of  others  by  evil-speaking,  backbiting,  and 
slandering ;  nor  to  him,  who,  like  the  swine,  is  frequently 
returning  to  wallow  in  the  mud  of  senstial  gratifications  and 
imp7irities." 

7.  Ask — seek — k7Jock]  These  three  words  include  the  ideas 
of  want,  loss,  and  earnestness.  Ask  :  turn  beggar  at  the  door 
of  mercy  :  thou  art  destitute  of  all  spiritual  good,  and  it  is 
God  alone  who  can  give  it  to  thee ;  and  thou  hast  no  claim 
but  what  his  mercy  has  given  thee  on  itself. 

Seek :  Thou  hast  lost  thy  God,  thy  paradise,  thy  soul.— Look 
about  thee,  leave  no  stone  unturned ; — there  is  no  peace,  no 
final  salvation  for  thee,  till  thou  get  thy  soul  restored  to  the  fa- 
vour and  image  of  God. 

Knock :  Be  in  earnest — be  importunate :  Eternity  is  at 
hand !  and  if  thou  die  in  thy  sins,  where  God  is  thou  shalt 
never  come.  .4sA:  with  confidence  and  humility.  5*66^:  with  care 
and  application.    Knock  with  earnestness  and  perseverance. 

8.  For  every  one  that  asketh  receiveth]  Prayer  is  always 
heard  after  one  manner  or  other.  No  soul  can  pray  in  vain  that 
Drays  as  directed  above.  The  truth  and  faithfulness  of  the 
Lord  Jesus  are  pledged  for  it.  Ye  shall  receive — ye  shall 
find — it  shall  be  opened.  These  words  are  as  strongly  bind- 
ing on  the  side  of  God,  as  thou  shalt  do  no  murder  is  on  the 
side  of  man.  Bring  Christ's  word,  and  Christ's  sacrifice  with 
thee,  and  not  one  of  Heaven's  blessings  can  be  denied  thee. 
See  on  Luke  xi.  9. 

9.  Or  what  man  is  there — whom  if  his  son]  Men  are  exhort- 
ed to  come  unto  God,  with  the  persuasion  that  he  is  a  most 
fraciouB  and  cocipasBionate  parent,  who  posaess&s  all  heaven- 

40 


10  Or  if  he  ask  a  fish,  will  he  give  him  a  serpent? 

11  If  ye  tlien,  '  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  Father  which  is  in 
heaven,  give  good  things  to  them  that  ask  him? 

12  Therefore  all  things  f  whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them  ;  for  *  this  is  the  law 
and  the  prophets. 

13  H  h  Enter  ye  in  at  the  strait  gate ;  for  wide  is  the  (fate,  and 
broad  is  the  way  that  leadeth  to  destruction,  and  many  there 
be  which  go  in  thereat. 

14  '  Because  strait  is  the  gate,  and  narrow  is  the  way,  which 
leadeth  unto  life,  and  few  there  be  that  find  it. 

d  Luke  11.  II,  12,  13.-en 
18.  Ch.  22.  39,  40.  Rom.  1 
i  Or,  How. 


ly  and  earthly,  good  ;  knows  what  is  necessary  for  each  of  his 
creatures,  and  is  infinitely  ready  to  communicate  that  which 
they  need  most. 

Will  he  give  him  a  stone?]  Will  he  not  readily  give  him 
bread  if  he  have  it?  This  was  a  proverb  in  other  countries  ; 
a  benefit  grudgingly  given  by  an  avaricious  man,  is  called  by 
Seneca,  panem  lapidosum,  stony  bread.  Hence  that  saying 
in  Plautus  :  Altera  manufert  lapidem,  panem  oslentat  alte- 
ra— in  one  hand  he  brings  a  stone,  and  stretches  out  bread  in 
the  other. 

11.  tfye  then,  being  evil]  Tlovrjpnt  ovres,  who  are  radically 
and  dialiolically  depraved,  yet  feel  yourselves  led  by  natural 
affection,  to  give  those  things  to  your  children  which  are  ne- 
cessary to  support  their  lives :  how  much  more  will  your  Fa- 
ther, who  is  in  heaven,  whose  nature  is  infinite  goodness, 
mercy,  and  grace,  give  good  things — his  grace  and  Spirit, 
(iTvevfia  aytuv,  the  Holy  Gliost,  Luke  xi.  13.)  to  them  who  ask 
him  ?  What  a  picture  is  here  given.of  the  goodness  of  God ! 
Reader,  ask  thy  soul,  could  this  heavenly  Father  reprobate  to 
7inconditional  eterna.1  damnation,  any  creature  he  has  madei 
He  who  can  believe  that  he  has,  may  believe  any  thing:  but 
still  God  is  love. 

12.  Therefore  all  things  whatsoever  ye  irould  that  men] 
This  is  a  most  sublime  precept,  and  highly  worthy  of  the 
grandeur  and  beneficence  of  the  just  God  who  gave  it.  The 
general  meaning  of  it  is  this  :  "Guided  hy  justice  and  mercy, 
do  unto  all  men  as  you  would  have  them  to  do  to  you,  were 
your  circumstances  and  theirs  reversed."  Yet,  this  saying 
may  be  misunderstood  ;  "  If  the  prisoner  should  ask  the  judge, 
'  whether  he  would  be  content  to  be  hanged,  were  he  in  his 
case,'  he  would  answer,  'No:'  Then,  says  the  prisoner,  do  as 
you  ipould  be  done  to : — neither  of  them  must  do  as  private 
men ;  but  the  judge  must  do  by  him,  as  they  have  publicly 
agreed ;  that  is,  both  judge  and  prisoner  have  consented  to  a 
law,  that  if  either  of  them  steal,  he  shall  be  hanged." — Selden. 
None  but  he  whose  heart  is  filled  with  love  to  God  and  all 
mankind,  can  keep  this  precept,  either  in  its  spirit  or  letter. 
Self-love  will  feel  itself  sadly  cramped  when  brought  within 
the  limits  of  this  precept — but  God  hath  spoken  it:  it  is  the 
spirit  and  design  of  the  law  and  the  prophets :  the  sum  of  all 
that  is  laid  down  in  the  Sacred  Writings,  relative  to  men's 
conduct  towards  each  other.  It  seems  as  if  God  had  written 
it  upon  the  hearts  of  all  men,  for  sayings  of  this  kind  may  he 
found  among  all  nations,  Jewish,  Christian,  and  Heathen.  See 
many  examples  in  Wetstein's  notes. 

13.  Enter  ye  in  at  the  strait  gate]  Our  Saviour  seems  to 
allude  here  to  the  distinction  between  the  public  and  private 
ways  mentioned  by  the  Jewish  lawyers.  The  public  roads 
were  allowed  to  be  sixteen  cubits  broad,  the  private  ways  on- 
ly four.  The  words  in  the  original  are  very  emphatic  :  En- 
ter in  (to  the  kingdom  of  heaven)  through  this  strait  gate, 
(Jia  T)jf  aTCvr)s  ttvXtjs,  i.  e.  of  doing  to  every  one  as  you  trould 
he  should  do  unto  you  ;  for  this  alone  seems  to  be  the  strait 
gate  which  our  Lord  alludes  to. 

JTor  wide  is  the  gate]  And  very  broad,  evpvxMon;,  from 
cvpvs,  broad,  and  X'^poi,  a  place,  a  spacious  roomy  place  ;  that 
leadeth  forward,  avayovaa,  into  that  destruction,  eig  rrjv  airco- 
\ctav,  meaning  eternal  misery ;  intimating,  that  it  is  much 
■more  congenial  to  the  revengeful,  covetous  heart  of  fallen  man, 
to  take  every  advantage  of  another,  and  to  enrich  himself  at 
his  expense,  rather  than  to  walk  according  to  the  rule  laid 
down  before  by  our  blessed  Lord,  and  that  acting  contrary  to 
it,  is  the  way  to  everlasting  misery.  With  those  who  say  it 
means  repentance  and  forsaking  sin,  I  can  have  no  controver- 
sy. That  is  certainly  a  gate  and  a  strait  one  too,  through 
which  every  sinner  must  turn  to  God,  in  order  to  find  salva- 
tion. But  the  doing  to  every  one  as  we  would  they  should  do 
unto  us,  is  a  gate  extremely  strait,  and  very  difficult  to  every 
unregenerate  mind. 

14.  Becaiise  strait  is  the  gate]  Instead  of  on,  because,  I 
should  prefer  rt,  how,  which  reading  is  supported  by  a  great 
majority  of  the  best  MSS.,  versions,  und  fathers.  How  strait 
is  that  gate  !  This  mode  of  expression  more  forcibly  points 
out  the  difficulty  of  the  way  to  the  kingdom.  How  strange  is 
it  that  men  should  be  unwilling  to  give  up  their  worldly  inte- 
rest to  secure  their  everlasting  salvation !  and  yet  no  inte- 
rests need  be  abandoned,  but  that  which  is  pi'oduced  by  in- 
justice and  unkindness.  Reason,  as  well  as  God,  says,  such 
people  should  be  excluded  from  a  place  of  blessedness.  He 
who  shows  no  mercy  (and  much  more  he  who  shows  no  jus- 
tice) shall  have  judgment  without  mercy.     James  ii.  13. 

l%w  iherQ  be  that  find  ii]     The  ttrait  gate,  orsyn  itvXf,  »ig- 


lllw  fhall  enter  into 


CHAPTER  Vlf. 


the  kingdom  of  Heaven.' 


IT)  n  °  Beware  of  false  prophets,  ^  which  come  to  you  in 
sheep's  clo'hhig,  but  inwardly  they  are  "^ravening  wolves. 

U;  ii  Ye  sliall  know  theui  by  their  fruits.  "  Do  men  gather 
grapes  of  thorns,  or  fii^s  of  tliistles  J 

17  Even  so  f  every  good  tree  bringeth  forth  good  fruit ;  but 
a  corrupt  tree  bringeth  forth  evil  fruit. 

18  A  good  tree  cannot  bring  forth  evil  fruit,  neither  can  a 
corrupt  tree  bring  forth  good  fruit. 

19  s  Every  tree  that  bringeth  not  forth  good  fruit  is  hewn 
down,  and  cast  into  the  fire. 

20  Wherefore  by  their  fruits  ye  shall  know  them. 

21  H  Not  every  one  that  saith  unto  me,  h  l.ord,  Lord,  shall  en- 
ter into  the  kingdom  of  heaven ;  but  he  that  doeth  the  will  of 
my  Father  which  is  in  heaven. 

22  Many  will  sny  to  nie  in  that  day.  Lord,  Lord,  have 
wc  '  not  proffhesied  in  thy  namel  and  in  thy  name  have 
cast  out  devils  1  and  in  thy  name  done  many  wonderful 
works  1 

a  Den.  W,  3.  Jer.  21.  !6.  Ch.  24.  4,  S,  11,  24.  Mark  \%  22.  Rom.  16.  17,  18.  Eph. 
P.  <>.  Col.  2.  8.  a  Pet  2  1,  i>,  3.  I  .lohil  4.  1.— b  MIc.  3.  5.  S  Tim.  3.  5.— c  Acis  a). 
83,  T0._)  \er.  21).  (  )..  12.  33.-e  Luke  G.  43,  44.-f  Jcr.  11.  19.  Ch.  12.  33.-g  Ch.  3. 
lu.    Luke  3.  9.    Jolm  15.  2,  6. 


nities  literally  what  we  caWawicketyi.  e.  a  little  door  in  a  large 
gate.  Gate,  among  the  Jews,  signifies  metaphorically,  the 
entrance,  introduction  or  means  of  acquiring  any  thing.  So 
tlicy  tidk  of  the  gate  of  repentance,  the  gate  of  prayers,  and 
the  gate  of  tears.  When  God,  say  they,  shut  the  gate  of  para- 
dise against  Adam,  He  opened  to  him  the  gate  of  repentance. 
The  way  to  the  kingdom  of  God  is  made  sufficiently  manifest 
— the  completest  assistance  is  promised  in  the  way,  and  the 
greatest  encouragement  to  persevere  to  the  end,  is  held  out  in 
the  everlasting  Gospel.  But  men  are  so  wedded  to  their  own 
passions,  and  so  determined  to  follow  the  imaginations  of  their 
own  hearts,  tliat  still  it  may  be  said  :  There  are  feio  whojind 
the  way  to  heaven  :  fewer  yet  who  abide  any  time  in  it ;  few- 
er still  who  ioa!/c  in  it :  and  fewest  of  all  who  persevere  unto 
the  end.  NotViing  renders  this  way  either  narroto  or  difficult 
to  any  person,  but  Sin.  Let  all  the  world  leave  their  sins, 
and  all  the  world  may  walk  ahreast  in  this  good  way. 

1.5.  Beware  uf false  prophets]  By  false  prophets  we  are  to 
understand  teachers  of  erroneous  doctrines,  who  come  pro- 
fessing a  commission  from  God,  but  whose  aim  is  not  to  bring 
the  heavenly  treasure  to  the  people,  but  rather  to  rob  them  of 
their  earthly  good.  Teachers  wlio  preach  for  hire,  having  no 
motive  to  entering  into  the  ministry  but  to  get  a  living,  as 
it  is  ominously  called  by  some,  however  they  may  bear  the 
.garb  and  appearance  of  the  innocent  useful 'sheep,  the  true 
pastors  commissioned  by  the  Lord  Jesus:  or  to  whatever  name, 
cliiss,  or  party  they  may  belong,  are,  in  the  sight  of  the  heart- 
searching  God,  no  other  than  ravenous  zcolves,  whose  design 
is  to  feed  themselves  with  the  fat,  and  clothe  themselves  with 
the  fleece,  and  thus  ruin,  instead  of  save  the  flock. 

10.  Ye  s/iall  knote  tiiem  hij  their  fruits]  Fruit,  in  the 
Scrinture,  and  Jewish  phraseology,  are  taken  for  works  of  any 
kind.  "  A  man's  works,"  says  one,  "are  the  ?o;i^!ie  of  his 
heart,  and  tell  honestly  whether  he  is  inwardly  corrupt  or 
pure."  By  these  works  you  may  distinguish  icrriy  vioceade) 
these  ravenous  wolves  from  true  pastors.  The  judgment  form- 
ed of  a  man  by  his  general  conduct  is  a  safe  one  :  if  the  judg- 
ment be  not  favourable  to  the  person,  that  is  his  fault,  as  you 
have  your  opinion  of  liim  from  his  works,  i.  e.  the  confession 
of  his  own  heart. 

17.  So  every  good  tree]  As  the  thorn  can  only  produce 
tlior^is,  not  grapes ;  and  the  thistle,  not  figs,  hwt  prickles  :  so 
an  unregenerate  heart  will  produce  fruits  of  degeneracy. 
As  we  perfectly  know  that  a  good  tree  will  not  produce  bad 
fruit,  and  the  irtf?  tree  will  not,  cannot  produce  ^ood  fruit ;  so 
we  may  know  that  the  prof ession  oi  godliness,  while  the  life  is 
ungodly,  is  imposture,  hypocrisy,  and  deceit.  A  man  cannot 
be  a  saint  and  a  sinner  at  the  same  time.  Let  us  remember, 
that  as  the  good  tree  means  a  good  heart,  and  the  good  fruit  a 
holy  life,  and  that  every  heart  is  naturally  vicious ;  so  there  is 
none  but  God  who  can  pluck  up  the  vicious  tree,  create  a  good 
heart,  plant,  cultivate,  water,  and  make  it  continually  fruit- 
ful in  righteousness  and  true  holiness. 

13.  A  good  tree  cannot  bring  forth  evil  fruit]  Love  to  God 
and  man  is  the  root  of  the  good  tree  ;  and  from  this  principle 
all  its  fruit  is  found.  To  teach  as  some  have  done,  that  a  state 
of  salvation  may  be  consistent  with  the  greatest  crimes,  (such 
as  murder  and  adultery  in  David)  or  that  the  righteous  ne- 
cessarily sin  in  all  their  best  works  ;  is  really  to  make  the  good 
tree  bring  forth  bad  fruit,  and  to  give  the  lie  to  the  Author  of 
Eternal  Truth. 

19.  Every  tree  that  bringeth  not  forth  good  fruit]  What  a 
terrible  sentence  is  this  against  Christless  pastors,  and  Christ- 
lees  hearers  !  Every  tree  that  produceth  not  good  fruit,  ckkov- 
Tsrai,  is  to  be  now  cut  down,  the  act  of  excision  is  now  taking 
place :  the  curse  of  the  Lord  is  even  7iow  on  the  head  and  the 
heart  of  every  false  teacher,  and  impenitent  hearer. 

20.  Wherefore  by  their  fruits,  i^c]  This  truth  is  often  re- 
pSated,  because  our  eternal  interests  depend  so  much  upon  it. 
Not  to  have  good  fruit,  is  to  have  evil :  there  can  be  no  inno- 
cent sterility  in  the  invisible  tree  of  the  heart.  He  that  brings 
forth  no  fruit,  juid  he  that  brings  forth  bad  fniit,  are  both  only 
fit  for  the^re. 

21.  Not  every  one]  Ov  Tra?,  a  Mpbraism,  say  some,  for  no 
perton.    Uis  ti  Graciam  and  a  Latinism  loo  :  avnavriiiv  dcoiv, 


23  And  ^  tlien  will  I  profess  unto  them,  I  never  knew  youi 
'depart  from  me,  ye  that  work  iniquity. 

24  n  Therefore  "*  whosoever  hearelh  these  sayings  of  mine, 
and  doeth  them,  I  will  liken  him  unto  a  wise  man,  which 
built  his  house  upon  a  rock  : 

25  And  the  rain  descended,  and  the  floods  came,  and  the 
winds  blew,  and  beat  upon  tliat  house;  and  it  fell  not:  for  it 
was  founded  upon  a  rock. 

26  And  every  one  that  heareth  these  sayings  of  mine,  and 
doeth  them  not,  shall  be  likened  unto  a  foolish  man,  which 
built  his  house  upon  the  sand  ; 

27  And  the  rain  descended,  and  the  floods  came,  and  the 
winds  blew,  and  beat  upon  that  house ;  and  it  fell :  and  great 
was  the  fall  of  it. 

28  And  it  came  to  pass,  when  Jesus  had  ended  these  sayings, 
°  the  people  were  astonished  at  his  doctrine : 

29  "  For  he  taught  tliem  as  07ie  having  authority,  and  not  as 
the  scribes. 


1  Luke  6.  47,  «l,c.— ji  Ch.  13.  54.    Mark  I.  22.  to 


not  ALL  nf  the  gods,  i.  e.  not  any  of  the  gods.  Hon.  Odyss.  Z. 
240.  So  Terence  :  Sine  omni  periclo,  without  all  danger, 
i.  e.  without  any  danger.  And  Juvenal  :  Sine  omni  labe,  with- 
out ALL  imperfection,  i.  e.  without  any.  See  more  in  Mr. 
Wakefield.  The  sense  of  this  verse  seems  to  be  this  :  No  per- 
son, by  mei'ely  acknowledging  my  authority,  believing  in  the 
divinity  of  my  nature,  professing  faith  in  the'  perfection  of  my 
righteousness,  and  infinite  merit  of  my  atonement,  shall  enter 
into  the  kingdom  of  heaven — shall  have  any  part  with  God 
in  glory  ;  but  he  tcho  doeth  the  trill  of  my  Father — he  who  gets 
the  bad  tree  rooted  up,  the  good  tree  planted,  and  continues 
to  bring  forth  fruit  to  the  glory  and  praise  of  God.  There  is  a 
good  saying  among  the  rabbins  on  this  subject.  "  A  mat* 
should  be  as  vigorous  as  a  panther,  as  swift  as  an  eagle,  as 
fieet  as  a  stag,  and  as  strong  as  a  lion,  to  do  the  will  of  his 
Creator." 

22.  Many  will  say  to  me  in  that  day]  'Entwri  rti  fifiena, 
in  that  very  day,  viz.  the  day  of  judgment — have  we  nut 
prophesied,  taught,  publicly  preached,  in  thy  name  ;  acknow- 
ledging thee  to  be  the  only  f>aviour,  and  proclaiming  thee  as 
such  to  otlicrs  ;  cast  out  demons,  impure  spirits,  who  had  ta- 
ken pos.session  of  the  bodies  of  men  ;  done  many  miracles^ 
being  assisted  by  supernatural  agency  to  invert  even  tlie 
course  of  nature,  and  thus  prove  the  truth  of  the  doctrine  we 
preached. 

23.  Will  I  prof  ess]  OixoXoynaai,  I  will  fully  and  plaintif 
tell  them,  I  never  knew  you — /never  approved  of  yon;  for 
so  the  word  is  used  in  many  places,  both  in  the  Old  and  New 
Testaments.  You  held  the  truth  in  unrighteousness,  while 
you  preached  my  pure  and  holy  doctrine  :  and  for  the  sake  cf 
my  own  truth,  and  through  my  love  to  the  souls  of  men,  I 
blessed  your  preaching  ;  but  yourselves  I  could  never  esteem, 
because  ye  were  destitute  of  the  spirit  of  my  Gospel,  unholy 
in  your  hearts,  and  unrighteous  in  your  conduct.  Alas  !  alas  f 
how  many  preachers  are  there  who  appear  prophets  in  their 
pulpits  ;  how  many  writers,  and  other  evsurigelical  workmen, 
the  miracles  of  whose  labour,  learning  and  doctrine,  we  ad- 
mire, who  are  nothing,  and  worse  than  nothing,  before  God  ; 
because  they  perform  not  his  will,  but  their  own  !  What  an 
awful  consideration,  that  a  man  of  eminent  gifts,  whose  tal- 
ents are  a  source  of  public  utility,  should  be  only  as  a  jcoy. 
?nark  or  finger-post  in  the  way  to  eternal  bliss,  pointing  out 
the  road  to  others,  without  walking  in  it  himself  I 

Depart  from  me]  What  a  terrible  word  !  What  a  dread- 
ful separation  !  Depart  from  ME  !  from  tJie  very  Jesus  whom 
you  have  proclaimed,  in  unioyi  with  whom  alone  eternal  life 
is  to  be  found.  For,  united  to  Christ,  all  is  heaven  ;  separa- 
ted from  him,  all  is  hell. 

24.  Therefore  whosoever  heareth  these  sayings  of  mine] — 
That  is,  the  excellent  doctrines  laid  down  before  in  this  and 
the  two  preceding  chapters.  There  Eire  several  {(arables  or 
similitudes  like  to  this  in  the  rabbins.  I  shall  quote  but  the 
two  following. 

Rabbi  Eleasars&id,  "  The  man  whose  knowledge  exceeds 
his  works,  to  whom  is  he  like  7  He  is  like  a  tree  which  had 
many  branches,  and  only  a  few  roots  ;  and  when  the  stormy 
winds  came  it  was  plucked  up  and  eradicated.  But  he  whose 
good  works  are  greater  than  his  knowledge,  to  what  is  he  likei 
He  is  like  a  tree  which  had  few  branches  and  many  roots  : 
so  that  all  the  winds  of  heaven  could  not  move  it  fiom  its 
place." — Pirke  Aboth. 

Eliska,the  sonof  Abuja,  said,  "The  man  who  studies  much 
in  the  law,  and  maintains  good  works,  is  like  to  a  man  who 
built  a  house,  laying  stones  at  the  foundation,  and  building 
brick  upon  them':  and  though  many  waters  come  against  if, 
they  cannot  move  it  from  its  place.  But  the  man  who  studies 
much  in  the  law,  and  does  not  maintain  good  works,  is  like  a 
man,  who,  in  building  his  house,  put  brick  at  tlie  foundation, 
and  l.Tid  stones  upon  them,  so  that  even  gentle  waters  shall 
overtlirow  that  house."  Aboth.  Rab.  Nath. 

Probably  our  Lord  had  this  or  some  parable  in  his  eye :  but 
how  amazingly  improved  in  passing  through  his  hands  !  In 
our  Lord's  parable  there  is  dignity,  majesty,  and  point,  which 
we  seek  for  in  vain  in  the  Jewish  archetype.  ' 

/  uiill  liken  him  unto  a  wise  man]    To  a  prudent  man— 

41 


ST.  MATTHEW. 


A  leper  applies  to  Christ 

avSpi  (bpovinw,  to  a  prudent  man,  man  of  sense  and  tiiuler- 
Btanding,  who,  foreseeing  tlie  evil,  hideth  liiinself,  who  pro- 
poses to  himself  the  best  end,  and  makes  use  of  the  proper 
means  to  acooraphsh  it.  True  ■wisdom  consists  m  getting  the 
building  of  our  salvation  completed:  to  this  end,  we  iiiust 
build  on  the  Jiock,  Christ  Jesus,  and  make  the  hwMingJinn, 
by  keeping  close  to  the  maxims  of  his  Gospel,  and  having  oui 
tem  pers  and  lives  conformed  to  its  word  and  spirit :  and  when, 
in  order  to  this,  we  lean  on  nothing  but  the  grace  of  Christ, 
we  then  build  upon  a  soM /?ocA:.  •   j    ,7     ,    r 

25.  And  the  rain  descetided—ftoods  came— winds  Wew]  In 
Judea,  and  in  all  countries  in  the  neigliDourliood  ot  the  tro- 
pics, the  rain  sometimes  falls  in  great  torrents,  producing 
rivers,  which  sweep  away  tlie  soil  from  the  rocky  lulls;  and 
the  houses,  which  are  built  of  brick  only  dried  in  the  sun,  of 
which  there  are  whole  villages  in  the  east,  literally  melt  away 
before  those  rains,  and  the  land-floods  occasioned  by  them. 
There  are  three  general  kinds  of  trials  to  which  the  followers 
of  God  are  exposed  ;  and  to  which  some  think,  our  Lord  al- 
ludes here  :^rs<,  those  of  temporal  afflictians,  coming  m  the 
course  oi tXivine providence :  these  maybe  likened  to  the  tor- 
rents of  rain.  Secondly,  those  which  come  from  the  passions 
of  men,  and  wliich  may  be  likened  to  the  impetuous  rivers. 
Thirdly,  those  which  come  from  Satan  and  his  angels,  and 
which,  like  tempestuous  whirlwinds,  threaten  to  carry  every 
thin"  before  them!  He  alone,  whose  soul  is  built  on  the  Rock 
of  Ages,  stands  all  these  shocks  ;  and  not  only  stands  in,  but 
profits  by  them.  ,  ,     ,    ,  .-,    ,»t 

26.  And  every  one  that  heareth—and  doeth  them  not]  Was 
there  ever  a  stricter  system  of  morahtv  delivered  by  God  to 
man,  than  in  this  sermon  ?  He  wlio  reads  or  hears  it,  and  does 
not  look  to  God  to  conform  his  soul  and  life  to  it,  and  notwith- 
standing is  hoping  to  enter  into  the  kingdom  of  heaven,  is  like 
the  fool  who  /jiiilt  his  house  on  the  s«»d.— When  the  rain, 
the  rivers,  and  the  irinds  come,  his  building  must  fall,  and 
his  soul  be  crushed  into  the  nethermost  pit  by  its  ruins.  Talk- 
ing about  Christ,  his  righteousness,  merits,  and  atonement, 
while  the  person  is  not  conformed  to  his  word  and  spirit,  is 
no  other  than  solemn  self-deception. 

Let  it  be  observed,  that  it  is  not  the  man  who  hears  or  be- 
lieves these  sayings  of  Christ,  whose  building  shall  stand 
when  the  earth  and  its  works  are  burnt  up ;  but  the  man  who 
DOES  them. 

Many  suppose  that  the  law  of  Moses  is  abolished,  merely 


to  be  healed^ 


because  it  is  too  strict  and  impossible  to  be  observed ;  and  that 
the  Gospel  was  brought  in  to  liberate  us  from  its  obligation*; 
but  let  all  such  know,  that  in  the  whole  of  the  old  covenant 
nothing  can  be  found  so  exceedingly  strict  and  holy  as  this 
sermon,  which  Christ  lays  down  as  the  rule  by  which  we  are 
to  walk.  "Then,  the  fulfilling  of  these  precepts  is  the  pur- 
chase  of  glory."  No,  it  is  the  way  only  to  that  glory  which 
has  already  been  purchased  by  the  blood  of  the  Lamb.  To 
him  tliat  believes,  all  things  are  possible. 

28.  The  people  were  astonished.]  Oi  oxAoi,  the  mtdtitudes  ; 
for  vast  crowds  attended  the  ministry  of  this  most  popular 
and  faithful  of  all  preachers.  They  were  astonished  at  his  doc- 
trine. They  heard  the  law  detined  in  such  a  manner  as  tfiey 
had  never  thought  of  before :  and  this  sacred  system  of  mo- 
rality urged  home  on  their  consciences  with  such  clearness 
and  authority,  as  they  had  never  felt  under  Ute  teaching  of 
their  scribes  and  Pharisees.  Here  is  the  gi-and  difference  be- 
tween the  teaching  of  scribes  and  Pharisees,  the  self-created 
or  men-made  ministers,  and  those  whom  God  sends.  The  first 
may  preach  what  is  called  very  good  and  very  sound  doctrine ; 
but  it  comes  with  no  authority  from  God  to  the  souls  of  th« 
people  ;  therefore,  the  unholy  is  unholy  still :  because  preach- 
ing can  only  be  effectual  to  the  conversion  of  men,  when  the 
unction  of  the  Holy  Spirit  is  in  it ;  and  as  these  are  not  sent 
by  the  Lord,  therefore  they  shall  not  profit  the  people  at  all. 
Jer.  xxiii.  32. 

29.  Having  authority]  They  felt  a  commanding  power  an(? 
authority  in  his  word,  his  doctrine.  His  statements  were  per- 
spicuous, his  exhortations  persuasive,  his  doctrine  sound  and 
rational,  and  his  arguments  irresistible.  These  they  never  felt 
in  the  trifling  teachings  of  their  most  celebrated  doctors,  who 
consumed  their  own  time  and  that  of  their  disciples  and  hear- 
ers, with  frivolous  cases  of  conscience,  ridiculous  distinctions, 
and  puerile  splittings  of  controversial  hairs — questions  not 
calculated  to  minister  grace  to  the  hearers. 

Several  excellent  MSS.  and  almost  all  the  ancient  versions 
read  kui  01  'I'aptcatoc,  and  the  Pharisees.  He  taught  them  as 
one  having  authority,  like  the  most  eminent  and  distinguished 
teacher,  and  not  as  the  scribes — and  Pharisees,  who  had  no 
part  of  that  unction,  which  he  in  its  plenitude  possessed.  Thus 
ends  a  sermon,  the  most  strict,  pure,  holy,  profound,  and  sub- 
lime, ever  delivered  to  man  ;  and  yet  so  amazingly  simple  is 
the  whole,  thatalmost  a  child  may  apprehend  it !  Lord,  write 
all  these  thy  sayings  upon  our  hearts,  we  beseech  thee !  Ainen. 


CHAPTER  VIII. 

Great  multitudes  follow  Christ,  1.  He  heals  a  leper,  2-4.  Heals  the  Centicrion's  servant^-13.  Heals  Peter's  wife's 
mother,  14,  1.5,  and  several  other  diseased  persons,  10,  17.  Departs  from  that  place,  18.  Tteo  persons  offer  to  be  his  dis- 
ciples 19—''''  He  and  his  disciples  are  overtaken  with  a  tempest,  which  he  miraculously  stills,  2J—27.  He  cures  He- 
vioniocs  and  the  Demons  which  were  cast  out,  enter  into  a  herd  of  swine,  which,  rushing  into  the  sea,  perish,  28—32. 
The  swineherds  announce  the  miracle  to  the  Gergesenes,  xoho  request  Christ  to  depart  from  their  country,  33,  34.  [A.  M. 
4031.     A.  D.  27.     An.  Olymp.  CCI.  -3.] 


WHEN  he  was  some  down  from  the  "  mountain,  great 
multitudes  followed  him. 

2  bAnd,  behold,  there  came  a  leper  and  worshipped  him, 
saying,  Lord,  if  thou  wilt,  tViou  canst  make  me  clean. 

3  And  Jesus  put  forth  his  hand,  and  touched  him,  saying,  I 

aCh.5-1.    Lvike?.  I.— bMark  1.40,  &c.    Luke  5.  W,  &.C. 


NOTES. — Verse  1.  From  the  mountain]  That  mountain  on 
which  he  had  delivered  the  preceding  inimitable  sermon. 

Great  multitudes  followed  him.]  Having  been  deeply  im- 
pressed with  the  glorious  doctrines  which  they  had  just  heard. 
2.  And  behold  there  came  a  leper]  The  leprosy,  Xcvpa,  from 
XevK,  a  scale,  was  an  inveterate  cutaneous  disease,  appearing 
in  dry,  thin,  white  scurfy  scales  or  scabs,  either  on  the  whole 
body,  or  on  some  part  of  it,  usually  attended  with  violent  itch- 
ing,'and  often  with  great  pain.  The  eastern  leprosy  was  a  dis- 
temper of  the  most  loathsome  kind,  highly  contagious,  so  as 
to  infect  garments,  (Lev.  xiii.  47,  &c.)  and  houses,  (Lev.  xiv. 
34,  &c.)  and  was  deemed  incurable  by  any  human  means. 
Among  the  Jews,  God  alone  was  applied  to  for  its  removal ; 
and  the  cure  was  ever  attributed  to  his  sovereign  power. 

The  various  symptoms  of  this  dreadful  disorder,  whicjiwas 
a  striking  emblem  of  sin,  may  be  seen  in  Lev.  xiii.  and  xiv. 
where  also  may  be  read  the  legal  ordinances  concerning  it ; 
which,  as  on  the  one  hand,  they  set  forth  how  odious  sin  is  to 
God,  so,  on  the  other,  they  represent  the  cleansing  of  onr  pol- 
lutions by  the  sac-rifice  and  resurrection  of  Christ,  by  the 
sprinkling  and  application  of  his  blood,  and  by  the  sanctify- 
ing and  healing  influences  of  the  Holy  Spirit. 

The  Greek  name  XcTrpa,  seems  to  have  been  given  to  this 
distemper,  on  account  of  the  thin,  white  scales  {XimScs)  with 
which  the  bodies  of  the  leprous  were  sometimes  so  covered, 
as  to  give  tliein  the  appearance  of  snaw,  Exod.  iv.  6.  Num.  xii, 
10.  2  Rings  V.  27. 

Herodotus,  lib.  1.  mentions  this  disorder  as  existing,  in  his 
time,  among  the  Persians.  He  crUs  it  \u<Kr]v,  the  white  scab  ; 
and  says,  that  those  vvho  were  afl'ecied  with  it,  were  prohibited 
from  mingling  with  the  otlier  citizens  ;  and  so  dreadful  was 
this  malady  esteemed  among  them,  that  they  considered  it  a 
punishment  on  the  person,  from  their  great  god  tlie  Sun,  for 
some  evil  committed  against  him.  Dr.  Mead  mentions  a  re- 
markable case  of  this  kiiid  which  came  under  his  own  obser- 
vation. "A  countryman  whose  whole  body  was  so  miserably 
Mized  with  it  that  his  skin  was  shining  as  covered  withjlakes 
42 


will ;  be  thou  clean.     And  immediately  his  leprosy  was 
cleansed. 

4  And  Jesus  saith  unto  him,  "=  See  thou  tell  no  man ;  but  go 
thy  way,  show  thyself  to  the  priest,  and  offer  the  gift  that 
d  Moses  commanded,  for  a  testimony  onto  them. 

cCh.  9.  30.    Mark  5.  43.— d  Lev.  14.  3,  4,  10.    Luke  6.  14.         * 


of  snow;  and  as  the  furfuraceous  or  bran-like  scales  were 
daily  rubbed  off,  the  flesh  appeared  yiMcA:  or  ra?p  underneath." 
See  the  Doctor's  Mediea  Sacra,  chap.  ii.  It  was  probably  on 
account  of  its  tendency  to  produce  this  disorder  in  that  warm 
climate,  that  God  forbad  the  use  of  sunne-'s  flesh  to  the  Jews. 
The  use  of  this  bad  aliment,  in  nnioo  with  ardent  spirits,  fs 
in  all  likelihood,  the  grand  cause  of  the  scurvy,  which  is  so 
comnion  in  the  British  nations,  and  which  would  probably  as- 
sume the  form  and  virulence  of  a  leprosy,  were  our  climate 
as  hot  as  tliat  of  Judea.  See  the  notes  on  Ex.  iv.  6.  and  on  Lev. 
xiii.  and  xiv. 

Lord,  if  thou  wilt,  thou  canst  make  me  clean."]  As  this  leper 
may  be  considered  as  a  fit  emblem  of  the  corruption  of  man 
by  sin ;  so  may  his  cure,  of  the  redemption  of  the  soul  by 
Christ.  A  sinner  truly  penitent,  seeks  God  with  a  respectful 
faith ;  approaches  him  in  the  spirit  of  adoration,  humbles  him- 
self under  his  mighty  hand,  ackyowledging  the  greatness  of 
his  fall,  and  the  vileness  of  his  sin ;  his  prayer,  like  that  of 
the  leper,  should  be  humble,  plain,  and  full  of  confidence  in 
that  God,  who  can  do  all  things,  and  of  dependance  upon  his 
will  or  mercy  from  which.all  good  must  be  derived.  It  is  pe- 
culiar to  God  that  he  need  only  will  what  he  intends  to  per- 
form. His  power  is  his  will.  The  ability  of  God  to  do  what  is 
necessary  to  be  done,  and  his  willingness  to  make  his  crea- 
tures happy,  should  be  deeply  considered  by  all  those  whoap- 
proach  him  in  prayer.  The  leper  had  no  doubt  of  the  former, 
but  he  was  far  from  being  equally  satisfied  in  respect  of  the 

3.  Jesus  put  forth  his  hand— I  itill ;  be  thou  clean]  The 
most  sovereign  authority  is  assumed  in  this  speech  of  our 
blessed  Lord — I  will,  there  is  here  no  supplication  of  any 
power  superior  to  his  own  :  and  the  event  proved  to  the  full- 
est conviction,  and  by  the  clearest  demonstration,  that  his  au- 
thority was  absolute,  and  his  power  unlimited.  Be  thou 
cleansed,  KaQapirrdnTi ;  a  single  word  is  enough.^ 

And  immediately  his  leprosy  was  cleansed.]  What  an  aston. 
ishing  Bight!    A  man  whose  whole  body  was  covered  over 


Christ  commends 


CHAPTER  VIlI. 


the  centurion's  faith. 


5  If  *  And  when  Jesus  was  entered  into  Capernaum,  there 
came  unto  him  a  centurion,  beseechlni;  him, 

6  And  saying,  Lord,  my  servant  lietli  at  home  sick  of  the 
palsy,  grievously  tormented. 

7  And  Jesus  saith  unto  him,  1  will  come  and  heal  him. 

8  The  centurion  answered  and  said,  Lord,  b  I  am  not  worthy 
that  thou  shouldest  c/jrae  under  my  roof:  but  "^ speak  the 
word  only,  and  my  servant  shall  be  healed. 

9  For  I  am  a  man  under  authority,  having  soldiers  under  me  : 

a  Lulce  7.  I.  &r,._h  Luke  IS.  19,  21.— c  Ps  107.  aO.— d  Ocn  la  a  Isa.  3.  a,  3.  & 
II.  in.     M.1.1.  U.    Luke  13.  29.     Acta   W.  43.  io  U.  la  &.  14.  27.     Rom.  12. 1).  &.C. 


With  the  most  loathsome  disease,  cleansed  from  it  in  a  moment 
cf  time  !  Was  it  possible  for  any  soul  to  resist  the  evidence  of 
this  fact"!  This  action  of  Christ  is  a  representation  of  that  in- 
visihle  hand,  which  makes  itself  /c't  by  the  most  insensible 
heart ;  of  that  internal  word  which  makes  itself  heard  by  the 
most  deaf:  and  of  that  supreme  will  which  works  every  thing 
accoidiiig  to  its  ojrre  counsel. 

4.  Jesus  saith — see  thou  tell  no  man]  flad  our  Lord  at  this 
parly  period,  fully  mRnifested  himself  as  the  Messiah,  the 
people,  in  all  likelihood,  would  have  proclaimed  him  kinj; ; 
this,  however,  refused  by  him,  must  have  excited  the  hatred 
«f  the  Jewish  rulers,  and  the  jealousy  of  the  Roman  govern- 
ment; and,  speaking  after  the  manner  of  men,  his  lurtlier 
preachings  and  miracles  must  have  been  impeded.  This 
alone  seems  to  be  the  reason  wliy'he  said  to  llie  leper,  sec 
Ihuu  tell  no  7nnn. 

Show  thyself  to  the  priest]  This  was,  to  conform  to  the  law 
<nst'tntcd  in  this  case.  Lev.  xiv.  1,  &c. 

Offer  the  gift]  This  gift  was  two  living  clean  birds,  some 
■cedar  wood,  with  scarlet,  and  hi/ssop,  Lev.  xiv.  4.  which  were 
to  be  brought/or  his  cleansing  ;  and  lehen  clean,  tico  he-lambs, 
«He  eicc  lamb,  three  tenth-deals  of  flour, and  one  logof  oil,  ver. 
10;  but  if  the  person  was  poor,  then  he  was  tobrins  one  lamb, 
one  tenth-deal  of  flour,  one  log  of  oil,  and  tico  turtle  doves,  or 
young  pigeons,  ver.  21,  22.    See  the  notes  on  Lev.  xiv. 

Now  all  this  was  to  be  done  for  a  testimony  to  them  ;  to 
prove  tliat  this  leper,  who  was  doubtle.ss  well  known  in  the 
land,  had  been  thoroughly  cleansed  ;  and  thus,  iti  this  private 
tray,  to  give  full  proof  to  the  priesthood,  that  Jesus  was  the 
true  .Messiah.  The  Jewish  rabl)ins  allowed,  that  curing  the 
lepers  should  be  a  characteristic  of  the  Messiah;  (see  Bishop 
C^handler's  Vindication)  therefore  the  obstinacy  of  the  priests, 
<ic.  in  rejecting  Christ,  was  utterly  inexcusaljle. 

5.  Capernaum]    >?ee  chap.  iv.  13. 

A  centurion]  'F.KaTovTapxos-  A  Roman  military  officer  who 
had  the  command  of  oTje  hundred  men. 

6.  Lord]  Rather  Sir,  for  so  the  word  Kvpic  should  always 
be  translated  when  a  Roman  is  the  speaker. 

Lieth  at  home]  B'/3XriTat,  lieth  all  along  ;  intimating  that 
the  disease  had  reduced  him  to  a  state  of  the  utmost  impo- 
tence, through  the  grievous  torments  with  which  it  weis  ac- 
companied. 

Sick  of  the  palsy]  Or  paralytic.  See  chap.  iv.  24.  This  cen- 
turion did  not  act  as  many  masters  do  when  their  servants  are 
afflicted,  have  them  immediately  removed  to  an  infirmary, 
often  to  a  work-heuse ;  or  sent  home  to  friends  or  relatives, 
who  probably  either  care  nothing  for  them,  or  are  unable  to 
ntrord  them  any  of  the  comforts  of  life.  In  case  of  a  conta- 
gious disorder,  it  may  be  necessary  to  remove  an  infected 
person  to  such  places  as  are  best  calculated  to  cure  the  dis- 
temper, and  prevent  the  spread  of  the  contagion.  But  in  all 
common  cases,  the  servant  sliould  he  considered  as  a  child, 
nnd  receive  the  same  friendly  attention.  If  by  a  hasty,  un- 
kind, and  unnecessary  removal,  the  servant  die,  are  not  the 
master  and  mistress  nmrdercrs  before  God  ■? 

7.  I  will  come  and  hra!  him.]  Eyo)  e\Dti>v  Oe  paTTCV(T<i>  nvrov, 
J  am  coming,  and  irill  hml  him.  This  saying  is  worthy  of 
observation.  Jesus  did  not  po.sitively  say,  /  icill  come  and  heal 
him  ;  this  could  not  have  been  strictly  tnie,  because  our  Lord 
healed  without  going  to  the  house,  and  the  issue  shows  that 
the  words  ouglit  to  be  taken  in  the  most  literal  sense  :  thus 
undei"stood,  they  contained  a  promise  which  it  seems  none  of 
them  distinctly  comprehended.  Foreseeing  the  e.xercise  of 
the  centurion's  faith,  he  promises  that  while  he  is  coming,  ere 
he  arrives  at  the  house,  he  will  heal  him,  and  this  was  literally 
tlone,  verse  i'.i.    There  is  much  beauty  in  this  passage. 

8.  But  speak  the  word  only]  Or  instea<l  of  £(7r£  Xoyov,  read 
ctrrt  Xojf),  Speak  by  xcord  or  command.  This  reading  is  sup- 
ported by  the  most  extensive  evidence  from  MSS.,  versions, 
and  fathers.  See  here  the  pattern  of  that  living  faith  and 
genuine  humility  which  ought  always  to  accompany  the 
prayer  of  a  sinner  :  Jesus  can  will  away  \.\\e  palsy,  ^luA  speak 
aiBoy  the  most  grievous  torments.  The  first  degree  of  humi- 
lity is  to  acknowledge  the  necessity  of  God's  mercy,  and  our 
own  inability  to  help  oui-selves  :  the  second,  to  confess  the 
freeness  of  his  grace,  and  our  own  utter  unworthiness.  Igno- 
rance, unbelief,  and  presumption,  will  ever  retard  our  spi- 

.ritual  cure. 

9.  Por  I  am  a  man  imder  authority]  That  is,  under  the 
autluirity  of  others.  This  verse  has  given  considerable  em- 
barrassment to  commentators  and  critics.  I  believe  the  pa- 
raphrase given  above  to  bu  the  true  meaning  of  the  evange- 
list. To  make  this  matter  more  plain,  let  it  be  observed,  that 
the  Roman  foot  was  divided  into  three  grand  parts,  Hastati, 
Principes,  and  Triurii.  Each  of  these  grand  divisions  was 
coiiiyosed  of  thirty  manipuli  or  companies  ;  and  every  ma- 


and  I  say  to  this  -man.  Go,  and  he  goelh ;  and  to  another,  Comei 
and  he  cometh  ;  and  to  my  servant,  Do  this,  and  he  doeth  it. 

10  When  Jesus  heard  it  he  marvelled,  and  said  unto  tliem 
that  followed.  Verily  I  say  unto  you,  1  kave  not  found  so  great 
faith,  no,  not  in  Israel. 

11  And  I  say  unto  yon,  that  ^  many  shall  come  from  the  east 
and  west,  and  shall  sit  down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven. 

12  But  ^  the  children  of  the  kingdom  f  shall  be  cast  ^  out  into 

Erh.  3.  6.-e  Cli.  21.  43.— f  Ch,  H,  42.  5n.  i.  22.  13.  Si,  24.  51.  &  35.  30.    Luke  13.  23. 
2Pel.  2.  17.    .Iii.le  13.— J  Ps.  49.  19.    Rev.  IG.  9,  11.  


nipulus  made  two  centuries  or  companies  of  one  hundred 
men.  Every  manipulus  had  two  centurio7ts,  but  these  wej"e 
very  far  from  being  equal  in  rank  and  honour,  though  pos- 
sessing the  very  same  office.  Tlie  Triarii  and  Principes  were 
esteemed  the  most  honourable,  and  had  their  centurions  elect- 
ed first :  and  these  first  elected  centurions,  took  precedency 
of  the  centurions  of  the  Hastati,  who  were  elected  last.  The 
centurion  in  the  text  was  probably  one  of  this  last  order,  he 
was  under  the  authority  of  either  the  Principes  cr  Triarii, 
and  had  none  uiider  hint  but  the  hundred  men  whom  he  com- 
manded, and  who  appear  to  have  been  in  a  state  of  the  most 
loving  subjection  to  him.  The  argument  of  the  centurion 
seems  to  run  thus.  If  I  who  am  a  person  subject  to  the  con- 
trol of  others,  yet  have  some  so  completely  subject  to  myself, 
that  I  can  say  to  one.  Come,  and  he  cometh,  to  another.  Go, 
and  he  goeth,  and  to  my  slave  (ry  SovXr.>  fiov)  Do  this,  and  l>e 
doeth  it,  how  much  more  then  canst  thou  accomplish  what- 
soever thou  wiliest,  being  under  no  control,  and  having  all 
things  under  thy  command.  He  makes  a  proper  use  of  his 
authority,  who  by  it  raises  his  mind  to  the  contemplation  of 
the  sovereign  power  of  God,  taking  occasion  from  it  to  hum- 
ble himself  before  him  who  has  all  power  in  heaven  and 
earth  ;  and  to  expect  all  good  from  liim. 

There  are  two  beautiful  passages  inArrian  that  tend  much 
to  illustrate  this  speech  of  the  centurion.  K'jrara  j  £15  Ayancfi- 
vo>v,  Xeyci  fiot,  nopcvov  irpos  tuv  KxtWza,  kui  a-oa-aaov  rrjv 
Bpi(Tr)ida,  TTopcvojiai.  Ep\;oi),  epxofiai.  "lie  who  personates 
Agamemnon,  says  to  me,  Go  to  Achilles,  and  bring  hither 
Briseis  :  I  go.  lie  says.  Come  hither ;  1  come."  Dissert.  1.  i. 
c.  2.5.  p.  97. 

Orav  0  Qcoi  tnrri  rot;  (ftVTOii  nv6eiv,  avOct.  Orav  et-rrri  0Xa^av- 
etv,  fiXa^nvci.  Orau  €Kii>tpi.iv  tov  Kap-nuv,  CKiptpei.  Orai/  7r£- 
7ro(i'£(i',  TTCTtaivei.  Orav  jzaXiv  aTroffaXXctv,  xni  (pvXXoppociv, 
Kai  avra  eti  avra  cvveiXovixiva  ctp'  riavxtag  n^viiv,  Kat  ava- 
Travtadai,  fxtvet  Kai  avairavtrai.  "When  God  commands  the 
plants  to  blossom,  they  bear  blossoms.  When  he  commands 
them  to  bear  seed,  thev  bear  seed.  When  he  commands  them 
to  bring  forth  fruit,  they  put  forth  their  fruits.  When  he  com- 
mands them  to  ripen,  they  grow  ripe.  When  he  commands 
them  to  fade,  and  shed  their  leaves,  and  to  remain  inactive, 
involved  in  themselves,  they  thus  remain,  and  are  inactive." 
Cap.  24,  p.  62.    See  Raphelius. 

This  mode  of  speech  fully  marks  supreme  and  uncontrolled 
power,  and  that  power  put  forth  by  a  sovereign  will  to  efl'ect 
any  purpose  of  justice  or  mercy.  And  God  said.  Let  there 
be'light,  and  there  tpn.s  light,  isa  similar  expression. 

10.  /  have  notfou  nd  so  great  faitlt,no,  not  in  Israel]  That 
is,  I  have  not  found  so  great  an  instance  of  confidence  and 
faith  in  iny  power,  even  among  the  Jews,  as  this  Roman,  a 
Gentile,  has  shown  himself  to  possess. 

From  Luke  vii.  5.  where  it  is  said  of  this  centurion,  "  he 
loved  our  nation,  and  has  built  us  a  synagogue ;"  we  may  in- 
fer, tliat  this  man  was  like  the  centurion  mentioned  Acts  x.  1. 
A  devout  (Jentile,  a  proselyte  of  the  gate,  one  who  believed  in 
the  God  of  Israel,  without  cohforminsr  to  the  Jewish  ritual, 
or  rcceivipgC)rCMmriS;'o«.  Though  tlie  military  life  is  one  of 
the  most  improper  nurses  for  the  Christian  religion,  yet  in  all 
nations  there  have  been  found  several  instances  of  genuine 
humility,  and  faith  int;od,evcn  in  soldiers;  and  perhaps  never 
more  in  the  Br\i\s.\\military,  thali  at  the  present.    A.  D.  1S12. 

11.  Many  shall  come  from  the  east  and  west]  Men  of  eve- 
ry description,  of  all  countries,  and  of  all  professions ;  and 
shall  sit  down,  that  is,  to  meat,  for  this  is  the  proper  meaning 
of  avaKXtdncrnvTat,  intimating  the  recumbent  posture  used  by 
the  easterns  at  their  meals.  The  rabbins  represent  the  bless- 
edness of  the  kingdom  of  God  under  the  notion  of  a  banquet. 
See  several  proofs  of  this  in  Schoetgenius.  This  was  spoken 
to  soften  the  unrea-sonable  prejudices  of  the  Jews,  which  they 
entertained  against  the  Gentiles,  and  to  prepare  them  to  re- 
ceive tlieir  brethren  of  mankind  into  rehgious  fellowship 
with  themselves,  under  the  Christian  dispensation. 

With  Abraham,  and  Isaac,  and  Jacob]  In  the  closest 
communion  with  the  most  eminent  followers  of  God.  But  if 
we  desire  to  inherit  the  promises,  we  must  be /oWo?rcr.s'  of 
them  who  through  faith  and  patience  enjoy  them.  Let  us 
therefore  imitate  Abraham,  in  his  faith,  Isaac,  in  his  obedi- 
ence unto  death,  and  Jacob,  in  his  hope,  and  expectation  of 
good  things  to  come,  amidst  all  the  evils  of  this  life,  if  we 
desire  to  reign  with  them. 

12.  Shall  he  cast  out  into  outer  darknes.?]  As  the  enjoy- 
ment of  that  salvation  which  .lesus  Christ  calls  the  kingdom 
of  heaven,  is  here  represented  under  the  notion  of  a  nuptial 
festival,  at  which  the  guests  sat  down  in  a  reclining  posture, 
with  the  ma.ster  of  the  feast ;  so  the  slate  of  those  wlio  were 
excluded  from  the  banquet  is  represented  as  deep  darkness; 
becattse  the  nuptial  solemnities  took  place  at  Tiight.     Heno« 

43 


IHie  centurion'' s  eerrant  and 


ST.  MATTHEW. 


Peter's  mother-in  law  healed. 


outer  darkness :  there  shall  be  weeping  and  gnashing  of  teeth. 

13  And  Jesus  said  unto  the  centurion,  Go  thy  way ;  *  and  as 
thou  hast  believed,  so  be  it  done  unto  thee.  And  his  servant 
was  healed  in  the  selfsame  hour. 

14  U  b  And  when  Jesus  was  come  into  Peter's  house,  he  saw 
•  his  wife's  mother  laid,  and  sick  of  a  fever. 

I  a  Mark  5.  31.    Luke  7.  10,  50.— h  Mark  1.  29,  30,  31.    Luke  4.  38,  39. 


at  those  suppers,  the  house  of  reception  was  filled  with  lights 
called  5ud£f,  Xa/xTTaSc;,  XvKvcia,  (pavoi,  Torches,  lamps,  candles, 
and  lanthorns,  by  AthencRus  and  Plutarch:  so  they  who 
were  admitted  to  the  banquet,  had  the  bene  tit  of  the  light; 
but  they  who  were  shut  out,  were  in  darkness,  called  here 
outer  darkness,  i.  e.  the  darkness  on  the  outside  of  the  house, 
in  which  the  guests  were;  which  must  appear  more  abun- 
dantly gloomy,  when  compared  with  the  profusion  of  light 
wthin  the  guest-chamber.  And  because  they  who  were  shut 
•out,  were  not  only  exposed  to  shame,  but  also  to  hunger  and 
cold;  therefore  it  is  added,  there  shall  be  weeping  and  gnash- 
in  g  of  teeth.  As  these  feasts  are  often  alluded  to  by  the  evan- 
gelists, I  would  observe  once  for  all :  that  they  wl:o  were  in- 
vited to  them,  entered  by  a  gate  designed  to  receive  them  ; 
whence  Christ,  by  whom  we  enter  into  the  marriage  feast, 
compares  himself  to  a  gate,  John  x.  1,  2,  7,  9.  This  gate  at 
the  time  the  guests  were  to  come,  was  made  narrow,  the 
wicket  only  being  left  open,  and  the  porter  standing  there, 
that  they  who  were  not  bidden  to  the  marriage  might  not 
rush  into  it.  Hence  Christ  exliorts  the  Jews  to  enter  in  at 
the  strait  gate,  ch.  vii.  13,  &c.  When  all  that  were  invited 
vrere  once  come,  the  door  was  presently  shut,  and  was  not  to 
be  opened  to  any  who  came  too  late,  and  stood  knocking 
without:  so  after  the  wise  virgins  had  entered  with  the 
bridegroom,  the  gate  was  shut,  and  was  not  opened  to  the 
foolish  virgins,  who  stood  knocking  without,  chap.  xxv.  11. 
And  in  this  sense  we  are  to  understand  the  words  of  Christ, 
Luke  xiii.  24,  25.  iNIany  shall  seek  to  enter  in,  but  shall  not 
■be  able.  Wliy"!  because  the  master  of  the  hoitse  hath  risen 
np  and  shut  to  the  door,  they  would  not  come  unto  him  when 
■they  might,  and  now  the  day  of  probation  is  ended,  and  they 
must  be  judged  according  to  the  deeds  done  in  the  body.  See 
Whitby  on  the  place.  How  many  of  those  who  are  called 
'Christians,  suffer  the  kingdom,  the  graces,  and  the  salvation 
ivhich  they  had  in  their  hands,  to  be  lost ;  while  West-India 
Negroes,  American  Indians,  Hindoo  polytheists,  and  atheistic 
Hottentots  obtain  salvation  !  An  eternity  of  darkness,  fears 
and  pains,  for  comparatively  a  moment  of  sensual  gratifica- 
tion, how  terrible  the  thought  1  What  outer  darkness,  or  to 
■nTKOTos  TO  cloiTcpov,  that  darkness,  that  which  is  the  outertnost, 
may  refer  to,  in  eternal  damnation,  is  hard  to  say:  what  it 
'alludes  to  1  have  already  mentioned :  but  as  the  words  Ppvy 
^os  To>v  uSovTOiv,  gnashing  or  chattering  of  teeth,  convey 
the  idea,  not  only  of  extreme  anguish,  but  of  extreme  cold  ; 
seme  liave  imagined  that  the  punishment  of  the  damned  con- 
■sisted  in  sudden  transitions  from  extreme  heat,  to  extreme 
■cold ;  the  e.-itremes  of  both,  I  have  found  to  produce  exactly 
the  same  sensation. 

Milton  happily  describes  this  in  the  following  inimitable 
'verses,  which  a  man  can  scarcely  read,  even  at  midsummer, 
without  shivering. 

Beyond  this  flood  ti frozen  continent 

Lies  dark  and  wild,  beat  with  perpetual  storms 

Of  whfrlwind  and  dire  hail 

the  parching  air 

Bums  frore,  and  cold  performs  the  effect  of  fire. 

Thither  by  hai-py-footed  furies  hal'd 

At  certain  revolutions  all  the  damn'd 

Are  brought ;  and  feel  by  turns  the  bitter  change 

Of  fierce  extremes,  extremes  by  change  more  tierce 

From  beds  of  raging  fire,  to  starve  in  ice, 

and  there  to  pine 

Immoveable,  infix'd,*and/roze;i  round 
Periods  of  time ;  thence  hurried  back  io  fire. 
Parad.  Lost,  book  ii.  line  586. 
There  is  a  passage  in  the  Vulgate,  Job  xxiv.  19,  that  might 
■Rave  helped  Milton  to  this  idea.     Ad  nimium  calorcm  Iran- 
-Beat  ab  aguis  nivium.  "  Let  him  pass  to  excessive  heat,  from 
Waters  of  snow."    This  reading,  which  is  found  only  in  this 
form,  in  the  Vulgate,  is  vastly  expressive.  Every  body  knows 
(that  snoie-water  is  colder  than  snoio  itself.     Another  of  our 
j»oets  has  given  us  a  most  terrible  description  of  perdition,  on 
ilLhe  same  ground. 

The  once  pamper'd  spirit 

To  battle  in  fiery  floods,  or  to  reside 

In  thrilling  regions  of  the  thick  rit>bed  ice  ; 

To  be  imprison'd  in  the  viewless  winds. 

And  blown  with  restless  violence  round  about 

This  pendant  world ;  or  to  be  worse  than  worst 

Of  those,  that  lawless  and  incertain  thoughts 

Imagine 

Similar  to  this  is  that  dreadful  description  of  the  torments 
•of  the  wicked  given  in  the  Institutes  of  Menu ;  "  The  wicked 
shall  have  a  sensation  of  agony  in  Tamisra,  or  utter  dark- 
■mess,  and  in  ottier  seats  of  horror ;  in  Asipatravana,  or  the 
■sword-leaiyed  forest,  and  in  different  places,  of  binding-fast, 
■and  of  rending :  multifarious  tortures  await  them  :  they  shall 
tee  mangled  by  ravens  and  owls,  and  shall  swallow  cakes  boil- 
smg  hot ;  and  shall  walk  over  inflamed  sands,  and  shall  feel 
44 


15  And  he  touched  her  hand,  and  the  fever  left  her :  and  she 
arose  and  ministered  unto  them. 

16  H  d  When  the  even  was  come,  they  brought  unto  him 
many  that  were  possessed  with  devils :  and  he  cast  out  the 
spirits  with  tiis  word,  and  healed  all  that  were  sick  : 

17  That  it  might  be  fulfilled  which  was  spoken  by  Esaias  the 

c  1  Cor.  9.  5.— d  Mark  1.  32,  &c.    Luke  4.  40,  41. 


the  pangs  of  being  ba/cedVike  the  vessels  of  a  potter:  they  shall 
assume  the  forms  of  boasts  continually  miserable,  and  suftiLT 
alternate  afflictions  from  extremities  of  cold  and  heat ;  sur 
rounded  with  terrors  of  various  kinds.  They  shall  have  old 
age  without  resource ;  diseases  attended  with  anguish ;  pangs 
of  innumerable  sorts,  and  lastly,  unconquerable  death."  In 
stitutes  of  Menu,  ch.  xii.  Inst.  75 — SO.  In  the  Zend  Avesta, 
the  place  of  wicked  spirits  is  termed  " The  7>/aces  of  dark- 
ness, the  germs  of  the  thickest  darkness."  An  uncommonly 
significant  expression:  darkness  has  its  birth  there:  there 
are  its  seeds  and  buds,  there  it  vegetates  everlastingly,  and 
its  eiernaX  fruit  is  darkness  !  See  Zend  Avesta,  vol.  i.  Yen- 
didad  sadi  Fargard.  xviii.  p.  412.  And  is  this,  or  any  thing 
as  bad  as  this,  hell?  Yes,  and  worse  than  the  worst  of  all  tlint 
has  already  been  mentioned.  Hear  Christ  himself  There 
their  worm  dieth  not,  and  tlie  fire  is  not  quenched  !  Great 
God  !  save  the  reader  from  this  damnation  ! 

13.  As  thou,  hast  believed,  so  be  it  done}  Let  the  mercy 
thou  requestest,  be  equal  to  Ihe  faith  thou  hast  brought  to  re- 
ceive it  by.  According  to  thyfait/i  be  it  done  unto  thee,  is  a 
general  measure  of  God's  dealings  with  mankind.  Tu  get  an 
increase  of  faith,  is  to  get  an  increase  of  every  grace  wliich 
constitutes  the  mind  that  was  in  Jesus  :  and  prepares  fully, 
for  the  enjoyment  of  the  kingdom  of  God.  God  is  the  same 
in  the  present  time  which  he  was  in  ancient  days ;  and  mira- 
cles of  healing  may  be  wrought  on  our  own  bodies  and  souls, 
and  on  those  of  others  by  the  instrumentality  of  our  faith. 
But,  alas !  where  is  faith  to  be  found  ! 

And  his  servant  icas  healed  in  the  self  same  hour.]  ¥,v 
Tri  oipa  CKCivri,  in  that  very  hour.  Faith  is  never  exercised  in 
the  power  and  goodness  of  God  till  it  is  needed  ;  and  it/ien 
it  is  exercised,  God  works  the  miracle  of  healing.  Clu-ist 
never  says,  believe  now  for  a  salvation  which  thou  now 
needest,  and  I  will  give  it  to  thee  at  some  future  time.  That 
salvation  which  is  expected  through  works  or  sufferings,  must 
of  necessity  be  future,  as  there  must  be  time  to  work  or  suf. 
fer  in  :  but  the  salvation  which  is  by  faith,  must  be  for  the 
presenlmoment,  for  this  simple  reason,  it  is  by  faith,  that 
God  may  be  inayiifested  and  honoured  ;  and  not  by  works  or 
by  sufferings,  lest  any  man  should  boast.  To  say,  that 
though  it  is  of  faith,  yet  it  may,  and  must  in  many  cases,  be 
delayed,  (though  the  person  is  coming  in  the  most  genuine 
humility,  deepest  contrition,  and  with  the  liveliest  faith  in 
the  blood  of  the  Lamb,)  is  to  say  that  there  is  still  something 
necessary  to  be  done,  either  on  the  part  of  the  person,  or  on 
the  part  of  God,  in  order  to  procure  it ;  neither  of  which  po- 
sitions has  any  truth  in  it. 

14.  Peter's  house]  That  Peter  lived  at  Capernaum,  and 
that  Christ  lodged  with  him.  is  fully  evident  from  this  verse 
compared  with  chap.  xvii.  24. 

Peter's — wife's  mother.]  Learn  hence,  says  Theophylact, 
that  marriage  is  no  hinderance  to  virtue,  since  tlie  cliief  ot 
the  apostles  had  his  wife.  Marriage  is  one  of  the  first  of  Di- 
vine institutions,  and  is  a  positive  command  of  God.  He 
says,  the  state  of  celibacy  is  not  good.  Gen.  ii.  18.  Those  who 
pretend  to  say  that  the  single  state  is  more  holy  than  the 
o^Aer,  slander  their  Makei,  and  say  in  effect,  "we  are  too 
holy  to  keep  the  commandments  of  God." 

1.5.  He  touched  tier  hand]  Can  any  thing  on  this  side  the 
unlimited  power  of  God,  effect  such  a  cure  with  only  a  touch  1 
If  the  Scriptures  had  not  spoken  of  the  divinity  of  Christ, 
these  proofs  of  his  power  must  have  demonstrated  it  to  the 
common  sense  of  every  man,  whose  creed  had  not  previously 
blinded  him. 

Ministered  unto  them]  Avroig,  ttiem,  is  the  reading  of  most 
of  the  printed  editions,  but  avTw,  to  him,  has  the  utmost  evi- 
dence in  its  support  from  MSS.,' Versions,  and  Fathers.  Serv- 
ing Christ  in  his  ordinances  and  in  his  members  is  the  best 
proof  we  can  give  to  others  of  our  being  soundly  restored  to 
spiritual  health. 

16.  Wlien  the  even  was  come]  The  Jews  kept  their  sabbath 
from  evening  to  evening,  according  to  the  law,  Lev.  xxiii.  32. 
From  evening  to  evening  shall  ye  celebrate  your  sabbath. 
And  the  rabbins  say,  Tlie  sabbath  doth  not  enter  but  when  the 
sun  is  set.  Hence  it  was  that  the  sick  were  not  brought  out  to 
our  Lord  till  after  sunset,  because  then  the  sabbath  was  ended. 

Many  that  were  possessed  with  devils]  Dr.  Lightfoot  gives 
two  sound  reasons  why  Judea,  in  our  Lord's  time,  abounded 
with  demoniacs.  First,  Because  they  were  then  advanced  to 
the  very  height  of  impiety;  see  what  Josephus,  their  own 
historian,  says  of  them :  There  was  not  (says  he)  a  nation  un- 
der heaven  nwre  wicked  than  they  were.  See  on  Rom.  i.  1. 
Secondly,  Because  they  were  then  strongly  addicted  to  mogir, 
and  so,  as  it  were,  invited  evil  spirits  to  be  familiar  with 
them.  It  seems  strange  to  find  men  at  this  distance  of  time, 
questioning  the  truth  of  that  which  neither  scribes  nor  Phari- 
sees then  doubted  ;  nor  did  they  ever  object  against  the  pre- 
tensions of  Christ  and  his  apostles  to  cast  them  out.  And,  if 
the  whole  business  of  demoniam  had  been  only  a  vulgar 


One  requests  to  bury  his  father 


CHAPTER  VIII. 


A  great  tempest  at  sea. 


prophet,  saying,  *  Himself  took  our  infirmities,  and  bare  oxer 

18  1  Now  whon  Jpsus  saw  great  mnltitiulcs  about  him,  he 
gave  commandment  to  depart  unto  the  oUior  side. 

19  bAnd  a  certain  scribe  came,  and  said  unto  liim,  Master,  1 
will  follow  thee  whithersoever  thou  goest. 

20  And  Jesus  saith  unto  him,  The  foxes  have  holes,  and  the 
birds  of  the  air  have  nests  ;  but  the  Son  of  man  hilh  not 
where  to  lay  his  head. 

21  =  And  another  of  his  disciples  said  unto  him,  Lord,  i  suf- 
fer me  first  to  go  and  biiry  my  father.  ,      ,     -, 

22  But  Jesus  said  unto  him,  Follow  me ;  and  let  the  dead 
bury  their  dead. 

a  Isi.  •3\.4.  1  Pet.  2.  24.-b  Lulcc  9.  57,  58.-C  Luke  9.  59,  60.-a  Sec  1  Kin-3  19.20. 


2.3  1  And  when  he  was  entered  into  a  ship,  his  disciples  fol- 
lowed him. 

24  "  And,  behold,  there  arose  a  great  tempest  in  the  sea,  in- 
somuch that  the  ship  was  covered  with  the  waves  :  but  he 
was  asleep. 

2.5  And  his  disciples  came  to  him,  and  awoke  him,  saying, 
Lord,  save  us :  we  perish.  ,,   ^         ,,.. 

26  And  he  saith  unto  them.  Why  are  ye  fearful,  O  ye  of  lit- 
tle faith  1  Tlien  f  he  arose,  and  rebuked  the  winds  and  the 
sea :  and  tliere  was  a  great  calm. 

27  But  the  men  marvelled,  saying,  \Vliat  manner  of  man  is 
this,  that  even  the  winds  and  the  sea  obey  him  ! 

28  f  ^  And  when  he  was  come  to  the  other  side,  into  the  coun- 

eMk.4  37,&c.  Lk.S.23,&c.-f  P3.f.5.7.&.S9.9.&,107  ffl.-g  Mk.5.1,&c.  Lk.S.26,&c. 


error,  (as  wise  men  now  tell  us,)  what  a  fine  opportunity  had 
the  wise  men  then  to  unmask  the  whole  matter,  and  thus  pom- 
contempt  on  the  pretensions  of  our  blessed  Lord  and  liis  fol- 
lowers, who  held  it  to  be  one  proof  of  their  divine  mission. 
That  demons  were  subject  lo  theml 

And  healed  all  that  leere  sick]  Not  a  soul  did  our  Lord  Jesus 
ever  reject,  who  came  to  him  soliciting  his  aid.  Need  any 
Pinner  despair  who  comes  to  him,  conscious  of  his  spiritual 
malady,  to  be  healed  by  his  merciful  hand? 

17.  'Himself  took  nur  infirmities']  The  quotation  is  taken 
from  Isa.  liii.  4.  where  the  verb  Nir :  nasa  signifies  to  bear  sin, 
BO  as  to  make  atonement  for  it.  And  the  rabbins  understand 
this  place  to  speak  of  tlie  sutferinss  of  the  Messiah,  for  the 
sins  of  Israel  ;  and  say  that  all  the  diseases,  all  the  griefs,  and 
all  the  punishments  due  to  Israel,  shall  be  borne  by  him.  See 
Synopsis  Sohar.  Christ  fulfils  the  prophecies  in  ai/ respects, 
and  is  himself  the  completion  and  truth  of  them,  as  being 
the  lamb' and  victim  of  God,  which  hears  and  takes  away 
the  sin  of  the  world.  The  text  in  Isaiah  refers  properly  to 
the  taking  away  of  sin  ;  and  this  in  the  Evangelist,  to  the 
removal  of  corporeal  afflictions  :  but  as  the  diseases  of  the 
body  are  the  emblems  of  the  sin  of  the  soul,  Matthew  refer- 
ring to  the  prediction  of  the  prophet,  considered  the  miracu- 
lous healing  of  tlie  body,  as  an  emblem  of  the  soul's  salvatiori 
by  Christ  Jesus. 

18.  Unto  the  other  side]  Vi-z.  of  the  lake  of  Genesareth, 
whence  he  proceeded  to  the  country  of  the  Gergescnes,  v.  28. 

19.  A  certain  scribe]  Though  tif  ypaiijiaTCvg,  one  scribe,  nviy 
be  considered  as  a  Hebraism  ;  yet  it  is  probable  that  the  lite- 
ral construction  of  it  was  intended  to  show  that  few  of  this 
class  came  to  the  Lord  Jesus  for  instruction  or  salvation. 

Master]  Rather  teacher,  fiSaaKaXe  from  SiSaaxo),  I  teach, 
which  itself  seems  to  be  derived  from  Scikoi,  I  show,  and 
means  the  person  who  shows  or  points  out  a  particular  icay 
or  science. 

I  icill  follow  thee  whithersoever  thou  goest.]  A  man  who  is 
not  illuminated  by  the  Spirit  of  God,  thinks  himself  capable 
of  any  thing ;  he  alone  who  is  divinely  taught,  knows  he  can 
do  nothing  but  through  Christ's  strengthening  him.  Every 
teacher  among  the  Jews  had  disciples,  and  some  especially 
that  followed  or  accompanied  them  wherever  they  went,  that 
they  might  have  some  person  at  hand  with  whom  they  might 
converse  concerning  the  divine  law. 

20.  The  foxes  have  holes,  &c.]  Reader!  art  thou  a  poor 
man  ?  and  dost  thou  fear  God  1  Then,  what  a  comfort  must 
thou  derive  from  the  thought  that  thou  so  nearly  resemblest 
the  Lord  .Tesus !  But  how  unlike  is  the  rich  man,  who  is  the 
votary  of  pleasure  and  slave  of  sin,  to  this  heavenly  pattern. 

Son  of  man]  A  Hebrew  plirase,  expiess'ive  uf  hu?nili(ition, 
and  debasement ;  and  on  that  account,  applied  emphatically 
to  himself,  by  the  meek  and  lowly  Jesns.  Besides,  it  seems 
here  to  be  used  to  point  out  the  incarnation  of  the  Son  of  God, 
according  to  the  predictions  of  the  prophets,  Psa.  viii.  5.  Dan. 
vii.  13.  And  as  our  Lord  was  now  showing  forth  his  eternal 
divinity  in  the  miracles  he  wrought,  he  seems  studious  to 
prove  to  them  the  certainty  of  his  inccrnation,  because  on 
this  depended  the  atonement  for  sin.  Indeed  our  Lord  seems 
more  intent  on  giving  tlie  proofs  of  his  htimanity,  than  of  his 
divinity,  the  latter  being  necessarily  manifested  by  the  mi- 
racles which  he  was  continually  working. 

21.  Another  of  his  disciples]  This  does  not  mean  any  of 
the  twelve,  but  one  of  those  who  were  constant  hearers  of 
our  Lord's  preaching ;  the  name  of  disciple  being  common  to 
all  those  who  professed  to  believe  in  him,  John  vi.  66.  Bury 
my  father ;  probably  his  father  was  old,  and  apparently  near 
death,  but  it  was  a  maxim  among  the  Jews,  that  if  a  man  had 
any  duty  to  perform  to  the  dead,  ho  was,  for  that  time,  free 
from  the  observance  of  any  other  precept  or  duty.  The  chil- 
dren of  Adam  are  always  in  extremes  ;  some  will  rush  into 
the  ministry  of  the  Gospel  ivithout  a  call,  others  will  delay 
»ong  after  they  are  called  ;  the  middle  way  is  the  only  safe 
one :  not  to  move  a  finger  in  the  work  till  the  call  be  given, 
and  not  to  delay  a  moment  after. 

22.  Let  the  dead  bury  their  dead.]  It  was  usual  for  the  Jews 
,  to  consider  a  man  as  dead  who  had  departed  from  the  pre- 
cepts of  the  law  :  and  on  this  ground,  every  transgressor  was 
»eputed  a  dead  man.  Our  Lord's  saying  being  in  common 
use,  had  nothing  difticult  in  tt  to  a  Jew.  Natural  death  is  the 
separation  of  the  body  and  soul  :  spiritual  death,  the  separa- 
tion of  God  and  the  soul :  men  who  live  in  sin  are  dead  to 
God.  Leave  the  spiritually  dead  to  bury  tlieir  natural  dead. 
All  the  common  oflices  of  life  may  be  performed  by  any 


person  :  to  preach  the  glad  tidings  of  the  kingdom  of  God  i» 
granted  but  to  afeic,  and  to  these  only  by  an  especial  call  ; 
these  should  immediately  abandon  worldly  concerns  and  em- 
ployments, and  give  themselves  wholly  up  to  the  work  of  the 
ministry.  .     , ,. 

24.  Aro.se  a  great  tempest  in  the  sea']  Probably  excited  by 
Satan,  the  prince  of  the  j)ower  of  the  air,  who  having  got  the 
Autlior  and  all  tfie  preachers  of  the  Gospel  together  in  a  small 
vessel,  thought  by  drowning  it,  to  defeat  the  purposes  of  God, 
and  thus  to  prevent  the  salvation  of  a  ruined  world.  What  a 
noble  opportunity  must  this  have  appeared  to  the  enemy  of 
the  human  race ! 

25.  Ayid  his  disciples]  The  disciples.  In  the  common 
printed  editions,  as  well  as  in  our  translation,  it  is  his  disci- 
ples, but  rtiiroii,  his,  is  omitted  by  the  very  best  MSS.  and  by 
Bengel,  Wetstein,  and  Griesbach.  This  is  a  matter  of  very 
small  importance,  and  need  not  be  noticed,  only  every  trans- 
lator and  commentator  should  aim,  to  the  uttermost  of  liis 
knowledge  and  power,  to  give  every  particle  of  the  language 
of  the  inspired  penman  that  can  be  expressed,  and  to  insert 
no  one  word  which  he  has  reason  to  believe  did  not  come  by 
the  inspiration  of  God. 

Lord,  save  us  :  we  perish.]  One  advantage  of  trials  is  to 
make  us  know  our  weakness,  so  as  to  oblige  us  to  have  re- 
course to  God  by  faith  in  Christ.  It  is  by  faith  alone  that  we 
maybe  said  to  approach  him  ;  by  love  we  are  united  to  him, 
and  by  prayer  we  aivake  him.  All  good  perishes  in  us  with- 
out Christ:  without  his  grace  there  is  not  so  much  as  one  mo- 
ment in  which  we  are  not  in  danger  of  utter  ruin.  How  pro- 
per then  is  this  short  prayer  for  us,  and  how  familiar  should 
it  be  to  us  !  Taken  in  the  e.xtensive  Christian  sense  it  is  ex- 
ceedingly expressive  ;  it  comprehends  all  the  power  of  our 
'LorA's  might,  all  the  merit  oi  his  atonement,  and  all  the  depth 
of  our  misery  and  danger.    See  Quesnel. 

26.  Wliy  are  ye  fearful,  O  ye  of  little  faith  7]  Faith  is  ever 
bold— incredulity  a.\ways  timid.  When  faith  fails  in  tempta- 
tion, there  is  the  utmost  danger  of  shipwreck.  Lord,  increase 
our  faith.'  is  a  necessary  prayer  for  all  who  desire  to  be 
saved. 

Then  he  arose  and  rebuked  the  winds,  &c.]  As  the  agita- 
tion of  the  sea  was  only  the  effect  of  the  wind,  it  was  neces- 
sary to  remove  the  cause  of  the  disturbance,  that  the  effect 
might  cease.  Joshua  did  not  say  to  the  earth,  Earth,  stand 
thou  still,  because  tlie  earth  is  not  the  cause  of  its  own  mo- 
tion ;  but,  sun,  stand  thou  still,  DiT  Z'ort;  shemesh  dom,  Sun, 
be  silent,  or  restrain  thy  influence,  which  is  a  proper  cause 
of  the  revolutions  of  all  the  planets.  When  tlie  solar  influ- 
ence was  by  the  miraculous  power  of  God  suspended,  the 
standing  still  of  the  earth  was  a  necessary  consequence. 
Both  Christ  and  Joshua  spoke  with  the  strictest  philosophical 
precision.     See  the  notes  on  Josh.  x.  12 — 14. 

There  ica.s  a  great  calm.]  One  word  of  Christ  can  change 
the  face  of  nature,  one  word  of  his  can  restore  calm  and 
peace  to  the  most  troubled  and  disconsolate  soul.  Prayer  and 
faith,  if  sincere,  shall  be  heard,  though  they  may  be  weak. 
1.  That  our  Imperfections  may  not  hinder  us  from  praybigto 
God.  2.  That  we  may  be  persuaded  it  is  not  our  merits  which 
make  our  prayers  effectual.  3.  That  we  may  offer  them  up 
with  great  humility :  and  4.  That  we  may  be  fully  united  to 
Clirist  without  which  union  there  is  no  salvation. 

There  was  at  first  a  great  agitation,  then  a  great  calm.  Thus 
God  ever  proportions  the  comfort  to  the  affliction. 

27.  The  men  marvelled.]  Every  part  of  the  creation,  (man 
excepted,)  hears  and  obeys  the  Creator's  voice.  Sinners  have 
an  ear  for  the  world,  the'  devil,  and  the  flesh :  till  this  ear  is 
shut,  God's  voice  is  not  discerned  :  for  when  it  is  shut  to  ita 
enemies,  it  is  open  to  'itsfrie7ids. 

Wliat  manner  of  man  is  this]  TIoTmrog  c^tv  bvros.  How 
great  is  this  person  !  Here  was  God  fully  manifest,  but  it  was 
in  Ihcjlesh, — there  were  the  hidings  of  his  power. 

28.  The  country  of  the  Gergesenes.]  This  word  is  variously 
written  in  the  MSS.  and  Versions  ;  Gergasenes,  Gerasenes, 
Gadarcnes,  Gergesions,  and  Gersedonians.  The  tlu-ee  first 
are  supported  by  the  greater  autliorities.  They  might  have 
all  been  names  of  the  same  place  or  district ;  but  if  we  de- 
pend on  wliat  Origen  says,  the  people  mentioned  here  could 
not  have  been  the  inhabitants  of  Gcrasa,  which,  says  he,  is  a 
city  of  Arabia,  ovre  daXaaaav,  ovri.  \tpLvr)v  irXrtaiov  exovra, 
which  hcts  neither  sea  nor  lake  nigh  to  it.  "  Gadara  was,  ac- 
cording to  Joscphus,  the  metropolis  of  Perea,  or  the  regiott 
beyond  Jordan  :  both  the  city  and  villages  belonging  to  it, 
lay  in  tho  couolry  of  the  Gergasenes  ;  whence  ChriBt  join^ 

45 


Vnso  demomacs  meet  Jesus. 


ST.  MATTHEW. 


Demons  enter  the  swine. 


try  of  the  Gergeeenes,  there  met  him  two  possessed  with  de- 
vils, coming  out  of  the  tombs,  exceeding  fierce,  so  that  no 
man  might  pass  by  that  way. 

29  And,  beliold,  they  cried  out,  saying.  What  have  we  to  do 
with  thee,  Jesus,  tliou  son  of  God  i  art  thou  come  hither  to 
torment  us  before  the  time  ■? 

30  And  there  was  a  good  way  off  from  them  a  herd  of  many 
■wine  feeding. 

31  So  *  the  devils  besought  him,  saying,  If  tliou  cast  us  out, 
suffer  us  to  go  away  into  tlie  herd  of  swine. 

&  Mark  5.  7,  IS.     Luke  8.  30—33.     Rev.  12.  12. 


intotlie  country  of  the  Gadarenes,  Marli  v.  1.  is  said  to  go  into 
tlic  region  of  the  Gergasenes,  Matt.  viii.  28.     Whitby. 

y^ico  possessed  2cilh  devils.]  Persons  possessed  by  evil  de- 
mon.s-  Marie  and  Lulie  mention  only  one  demoniac,  probably 
the  fiercer  of  the  two. 

Coming  out  of  the  tombs.]  It  is  pretty  evident  that  cupolas 
were  generally  built  over  the  graves  among  the  Jews,  and 
that  these  demoniacs  had  their  dwellings  under  such :  the 
evil  spirits  wliich  were  in  them  delighting  more  in  these 
abodes  of  desolation  and  ruin,  as  being  mpre  congenial  to 
tlieir_^erce  and  diabolic  nature,  and  therefore  would  drive  the 
pos.sessed  into  them. 

29.  What  have  wc  to  do  with  thee.]  The  literal  translation 
of  Ti  pLiv  riKai  aui  \  is.  What  is  it  to  us  and  to  thee  7  which  per- 
h.npa  might  be  understood  to  imply  their  disclaiming  any  de- 
sign to  iuterfei-e  with  the  worlv  of  Christ,  and  tliat  he  should 
not  therefore  meddle  with  them  ;  for  it  appears  they  exceed- 
ingly dreaded  his  power. 

\\liKtt  have  ire  to  do  trith  thee,  is  a  .Jewish  phrase,  which 
often  occurs  in  the  Old  Testament,  signifying  an  abrupt  refu- 
Eal  of  some  request,  or  a  wish  not  to  be  troubled  with  the 
company  or  importunity  of  others.  Jehu  said  to  the  messen- 
gOT  who  was  sent  by  Joram  to  meet  him  ;  What  hast  thou  to 
do  Ufith  peacel  David  said.  What  have  I  to  do  with  you,  ye 
aons  of  ZeruiahJ  Compare  Judg.  xi.  12.  2  Sam.  xvi.  10.  2 
Kings  ix.  18.  Ezra  iv.  3.  John  ii.  4.  See  the  note  on  Mark 
i  24. 

Jesus,  than  Son  of  God]  Griesbach  omits  the  word  Jesus,  on 
the  authority  of  several  MSS.  of  the  greatest  antiquity  and 
respectability  ;  besides  some  Versions,  and  several  of  the 
Fathers.  I  lieartily  concur  with  these  MSS.,  &c.  for  this  sim- 
ple reason,  among  others,  that  the  word  Jesus,  i.  e.  Saviour, 
w<is  of  too  ominous  an  import  to  the  Satanic  interest,  to  be 
used  freely  in  such  a  case,  by  any  of  his  disciples  or  su- 
tj  .(Items. 

Art  thou  com^  hither  to  torment  us  before  the  time  ?]  From 
this  it  appears  that  a  greater  degree  of  punishment  awaited 
these  demons  than  they  at  that  time  endured  ;  and  that  they 
knew  there  was  a  time  determined  by  the  divine  Judge,  when 
they  should  be  sent  into  greater  torments. 

30.  A  herd  of  many  su>ine]  These  were  in  all  probability 
Jewish  property,  and  kept  and  used  in  express  violation  of 
the  law  of  God  ;  and  therefore  their  destruction,  in  the  next 
verse,  was  no  more  than  a  proper  manifestation  of  the  Justice 
of  God. 

31.  Suffer  us  to  go  aieay]  'Eirirpeipov  hli'v  aTTtvWtiv  ;  this 
is  the  common  reading,  but  anoartiXov  fifia;,  send  us  away, 
appears  more  genuine.  This  latter  reading  Griesbach  has 
adiipted  on  the  authority  of  three  ancient  MSS.  the  Coptic, 
Suhidic,  Ethiopic,  Syriac,  all  the  Arabic,  Saxon,  most  of  the 
Itala,  and  the  V^ulgatc.  Send  us  away  seems  to  express 
more  fully  the  absolute  power  Jesus  Christ  had  over  them, — ■ 
permission   alone  was   not  sufficient ;   the   very  power  by 


32  And  he  said  unto  them.  Go.  And  when  they  were  ccme 
out,  tliey  went  into  the  herd  of  swine  :  and,  behold,  the  whole 
herd  of  swine  ran  violently  down  a  steep  place  into  the  sea, 
and  perislied  in  the  waters. 

33  And  they  that  kept  them  fled,  and  went  their  ways  into 
the  city,  and  told  every  thing,  and  what  was  befallen  to  the 
possessed  of  the  devils. 

34  And  behold,  the  whole  city  came  out  to  meet  Jesus :  and 
when  they  saw  him,  b  tliey  besought  him  that  he  would  de- 
part out  of  their  coasts. 

b  See  Deu.  5.  25.    1  Kin^s  17.  18.    Luke  5.  8.    Acts  16.  39. 


which  they  were  to  go  away,  must  come  from  Christ  him- 
self! How  vain  was  the  boast  of  Satan,  ch.  iv.  9.  when  we 
find  he  could  not  possess  the  body  of  one  of  the  vilest  ani- 
mals that  God  has  made,  without  immediate  authority  from 
tlie  Most  High !  Since  a  demon  cannot  enter  even  into  a 
swine  without  being  sent  by  God  himself:  how  little  is  the 
power  or  malice  of  any  of  them  to  be  dreaded  by  those  who 
have  God  for  their  portion  and  protector  ! 

32.  7'hey  went  into  the  herd  of  swine]  Instead  of  rriv  aye- 
Xriv  TOiv  xo'pf^v,  "'£  herd  of  swine,  Griesbach  reads  touj 
xoipovs,  the  swine,  on  the  authority  of  many  MSS.  and 
Versions. 

7'he  whole  herd  of  swine]  Tcov  xoipMV,  of  swine,  is  omit- 
ted by  many  MSS.  and  Versions.  See  Griesbach,  and  see  on 
Luke  viii.  26,  &c. 

Ra?t  violently  down  a  steep  place,  &c.]  The  prayer  of 
these  demons  is  heard  and  answered !  Strange  !  but  let  it 
be  noted,  that  God  only  hears  demons  and  certain  sinners 
when  their  prayer  is  the  echo  of  his  own  justice.  Here  is  an 
emblem  of  the  final  impenitence  and  ruin  into  which  the 
stBinishsin7iers,  tlie  habitually  impure,  more  commonly  fall 
than  other  sinners.  Christ  permits  the  demons  to  do  that 
in  the  swine  which  he  did  not  permit  them  to  do  in  the  pos- 
sessed, on  purpose  to  show  us  what  rage  they  would  exer- 
cise on  us  if  left  to  their  liberty  and  malice.  Many  are  the 
divine  favours  which  we  do  not  consider,  or  know  only  in 
general.  "  But  the  owners  of  the  swine  lost  their  property." 
Yes,  and  learn  from  this,  of  how  small  value  temporal  riches 
are  in  the  estimation  of  God.  He  suffers  them  to  be  lost,  some- 
tiri*js  to  disengage  us  from  them  through  mercy  ;  sometimes 
out  o{  justice,  to  punish  us  for  having  acquired  or  preserved 
them  either  by  covetoxisness  or  injustice. 

33.  And  they  that  kept  them  fled]  Terrified  at  what  had 
happened  to  the  swine. 

34.  The  whole  city  came  out]  Probably  with  the  intention 
to  destroy  Jesus  for  having  destroyed  their  swine ;  but  hav- 
ing seen  him,  tliey  were  awed  by  his  presence,  and  only  be- 
sought him  todepart  from  their  borders.  Many  rather  choose 
to  lose  Jesus  Christ  than  those  temporal  goods  by  which  they 
gratify  their  passions,  at  the  expense  of  their  souls.  They 
love  even  their  sicine  better  than  their  salvation.  Certain 
doctors  in  both  sciences,  divinity  and  physic,  gravely  tell  us, 
that  these  demoniacs  were  only  common  madmen,  and  that 
the  disease  was  supposed,  by  the  superstitious  Jews,  to  be 
occasioned  by  demons.  But  with  due  deference  to  great 
characters,  may  not  a  plain  man  be  permitted  to  ask  by  what 
figure  of  speech  can  it  be  said  that  "  two  diseases  besought— 
went  out— filled  a  herd  of  swine — rushed  down  a  precipice," 
&c.  What  silly  trifling  is  this !  Some  people's  creeds  wUl 
neither  permit  God  nor  the  devil  to  work  ;  and  in  several  res- 
pects, hardly  to  exist.  For  he  who  denies  divine  inspiration, 
will  scarcely  acknowledge  diabolic  influence.  See  the  note  on 
ver.  16,  and  on  Luke  vii.  21. 


CHAPTER  IX. 

Christ  heals  a  paralytic  person  at  Capernaum,  1 — 8.  Calls  Matthew,  10.  Eats  with  publicans  and  sinners,  at  which  the 
Pharisees  are  offended,  and  he  vindicates  his  conduct,  11,  12.  The  disciples  of  John  come  to  him  and  inquire  about  fast- 
ing, 14 — 17.  A  ruler  requests  him  to  heal  his  daughter,  18,  19.  On  his  road  to  the  ruler's  house,  he  heals  a  diseased  wo- 
man,  20 — 22.  Arriving  at  the  ruler's  house,  lie  restores  the  young  woman  to  lije,  23 — 26.  Heals  two  blind  men,  27 — 31. 
Casts  out  a.  dumb  demon,  32 — 34.  Preaches  and  wfirks  7>iiracles  in  all  the  cities  and  villages,  35.  Is  greatly  affected  at 
the  desolate  and  dark  state  of  the  Jewish  people,  36.  Exhorts  his  disciples  to  pray  to  God  to  send  them  proper  instructers, 
37,  33.     [A.  M.  4031.  A.  D.  27.  An.  Olymp.  CCI.  3.] 


AND  he  entered  into  a  ship,  and  passed  over,  "  and  came 
into  his  own  city. 
2  h  And,  behold,  they  brought  to  him  a  man  sick  of  the  palsy, 
lying  on  a  bed  :  '^  and  Jesus,  seeing  their  faith,  said  unto  the 

a  Ch.  4.  13.— b  Mark  2.  3.     Luke  .n.  18. 


NOTES — Verse  1.  He  came  into  his  oicn  city.]  Viz.  Caper- 
naum, where  he  seems  to  have  had  his  common  residence  at 
the  house  of  Peter.  See  chap.  iv.  13.  and  viii.  13.  This  verse 
properly  belongs  to  the  preceding  chapter. 

2.  Sick  of  the  palsy]    See  chap.  iv.  24. 

Lying  on  a  bed]  KXtvTic,  a  couch  or  sofa  such  as  they  recli- 
ned on  at  meals. 

Seeing  their  faith]  The  faith  of  the  paralytic  person,  and 
the  faith  of  those  who  brought  him  ;  see  on  Mark  ii.  4. 

Be  of  good  cheer]  Oapa-et  tckvov,  Son,  take  courage  !  Pro- 
bably he  began  to  despond,  and  Christ  spoke  thus  to  support 

Thy  sins  be  forgiven  thee.]   Moral  evil  haS  been  the  cause 

of  all  the  natural  evil  in  the  world.    Christ  goes  to  tlie  source 

of  the  malady,  which  is  sin ;  and  to  that  as  the  procuring 

cause  we  should  refer  in  all  our  afQictiona.    'Tis  probable 

46 


sick  of  the  palsy,  Son,  be  of  good  cheer ;  thy  sins  be  forgiven 
thee. 
3  And,  behold,  certain  of  the  scribes  said  within  themselves. 
This  man  blasohemeth. 

c  Chap.  8.  10. 


that  this  paralytic  person  had,  in  the  earnest  desires  of  his 
heart  entreated  the  cure  of  his  soul,  leaving  his  body  to  the 
care  of  otliers,  as  the  first  miracle  of  healing  is  wrought  on 
his  soul.  In  a  state  of  helplessness,  when  we  seek  above  all 
things  to  please  God,  by  giving  him  our  hearts,  he  often  in- 
spires others  with  the  care  of  our  temporal  necessities.  It  may 
be  necessary  to  be  observed,  that  it  was  a  maxim  amcng  the 
Jews,  that  no  diseased  person  could  be  healed,  till  all  his  sins 
were  blotted  out.  See  Nedarim,  fol.  41.  Hence  our  Lord 
first  forgives  the  sins,  and  then  heals  the  body  of  the  paralytic 
person.  This  appears  to  have  been  founded  on  Psal.  ciii.  3, 
Whoforgive.th  all  thine  iniquities,  and  healeth  all  thy  diseases. 
Here  pardon  precedes  health.  See  also  Psal.  xli.  3,  4.  It  may 
be  observed  also,  that  most  people  are  more  in  earnest  about 
their  souls  when  in  sickness  than  in  healtli ;  and  therefor* 
are  most  earnest  in  prayer  for  salvation. 


Jesus  reproves  the  Pharisees 


CHAPTER  IX. 


trAo  murmured. 


4  And  Jesus  "  knowing  their  thoughts,  said,  Wherefore  think 
'yc  evil  in  your  hearts^ 

5  For  whether  is  easier,  to  say,  T/iy  sins  be  forgiven  thee; 
or  to  say,  •>  Arise,  and  walk ) 

6  But  that  ye  may  know  that  the  Son  of  man  hath  power  on 
earth  '^  to  forgive  sins,  (then  saith  he  to  the  sick  of  tlie  palsy,) 
Arise,  take  up  thy  bed,  and  go  unto  thine  house. 

7  And  he  arose,  and  departed  to  his  house. 

8  But  when  the  multitudes  saw  it,  they  marvelled,  and  glori- 
fied God,  which  had  given  such  power  unto  men. 

9  H  <i  And  as  Jesus  passed  forth  from  thence,  he  saw  a  man, 
named  Matthew,  sitting  at  the  receipt  of  custom :  and  he  saith 
unto  him.  Follow  me.    And  he  arose,  and  followed  him. 

10  ii  "  And  it  came  to  pass,  as  Jesus  sat  at  meat  in  the  house, 
behold,  many  publicans  and  sinners  came  and  sat  down  with 
him  and  his  disciples  : 

^Psa  130.2,  Cli  12.  ».  Mark  12.  IS.  Luke  5.  S2.  &  6.  8.  &  9.  47.  &  U.  17.- 
b  Iss.  35.6.  John  5.  8.— c  Isa.  43.  23.  Mic.  7.  18.— d  Mark  S.  14.  Luke  5.27.— 
•  Mark2.  15,  &c.    Luke  5.  29,  fcc-f  Ch.  11.  19.    Luke  5.  30.  &  15.  3. 


3.  IViis  man  blasphemelh]  BAaa0/;f/£(j  comes  either  from 
fiXanrew  Trjv  ipr]fjrjv,  to  hurt,  or  blast  the  reputation  ox  credit 
of  another:  or  from  fiaXXziv  rati  ijirjuats,  to  smite  with  re- 
ports. Whenever  it  is  used  in  reference  to  God,  it  simply 
signifies,  to  speak  impiously  oi  his  rio/Mce,  or  attributes,  or 
works.  Injurious  speaking  is  its  proper  translation  when 
referred  to  man. 

Tlie  scribes  were  the  literati  of  that  time  ;  and  their  learn- 
ing, because  not  used  in  dependance  on  God,  rendered  them 
proud,  envious,  and  obstinate.  Unsanctified  knowledge  has 
still  tlie  same  efifect :  that  light  serves  only  to  blind  and  lead 
men  out  of  the  way,  which  is  not  .joined  with  uprightness  of 
heart.  The  most  sacred  truths  often  become  an  occasion  of 
delusion,  where  men  are  under  the  government  of  their  evil 
passions. 

4.  Jesus  knoieing  USotv,  seeing)  their  thoughts]  In  telling 
them  what  the  thoughts  of  their  hearts  were,  ("for  they  had 
expressed  nothing  publicly)  he  gave  them  the  fullest  proof  of 
his  power  to  forgive  sins ;  because  God  only  can  forgive  sins  ; 
and  God  only  can  search  and  knozo  the  heart.  Jesus  pro- 
nounced the  man's  sins  forgiven — and  gave  the  scribes  the 
fullest  proof  of  his  power  to  do  so,  by  telling  them  what  in  the 
secret  of  their  souls,  they  thought  on  the  suljject. 

God  sounds  the  secrets  of  all  hearts — no  sin  escapes  his 
notice ;  how  senseless  then  is  a  sinner  to  think  he  sins  se- 
curely when  unseen  by  men.  Let  us  take  heed  to  ovir  hearts, 
as  well  as  to  our  conduct,  for  God  searches  out  and  condemns 
all  that  does  not  spring  from,  and  leads  not  to  himself 

5.  For  whether  is  easier,  to  say,  Thy  sins  be  forgiven 
thee  ;  or  to  say.  Arise,  and  walk  7]  Both  are  eqiially  easy  and 
equally  difficult :  for  botli  require  unlimited  power  to  produce 
them.  And  every  thing  is  equally  easy  to  that  power  which  is 
unlimited.  A  universe  can  be  as  easily  produced  by  a  single 
act  of  the  Divine  will,  as  the  smallest  elementary  part  of  matter. 

The  common  punctuation  of  the  above  passage  almost  des- 
troys the  sense:  the  comma  should  be  placed  after  easier, 
and  to  say,  made  the  first  part  of  the  question. 

6.  But  that  ye  may  knouj,  &c.]  External  miracles  are  the 
proofs  o(  internal  ones.  Three  miracles  are  wrought  in  this 
case  — (I  mean,  by  miracle,  something  produced  or  known 
that  no  Dotcer  is  capable  of  but  that  which  is  omnipotent ; 
and  no  knowledge  adequate  to,  but  that  which  is  omniscient.) 
The  miracles  are  these  :  1st.  The  remission  of  the  poor  man's 
sins.  2d.  The  discernment  of  the  secret  t'.iouahts  of  tiie 
scribes.  3d.  The  restoring  of  the  paralytic,  in  an  instant,  to 
perfect  soundness.  Thus,  one  miracle  becomes  the  proof 
and  establishment  of  another.  Never  was  a  clearer  proof  of 
omnipotent  energy,  and  mercy,  brought  under  the  senses  of 
man.  Here  is  an  absolutely  perfect  miracle  wiought ;  and 
here  are  absolute  incontestible  proofs  that  the  miracle  was 
wrought :  and  the  conclusion  is  the  fullest  demonstration  of 
the  divinity  of  the  ever-blessed  Jesus. 

Arise,  take  up  thy  bed]  Being  enabled  to  obey  this  com- 
mand, was  the  public  proof  that  the  man  was  made  whole. 
Such  a  circumstance  should  not  pass  without  improvement. 
A  man  gives  proof  of  his  conversion  from  sin  to  God,  who 
imitates  this  paralytic  person.  He  who  does  not  rise,  and 
stand  upright,  but  either  continues  grovelling  on  the  earth, 
or  falls  back  as  soon  as  he  is  got  up,  is  not  yet  cured  of  his 
spiritual  palsy.  When  we  see  a  penitent  enabled  to  rejoice 
in  hope  of  God's  glory,  and  to  walk  in  the  way  of  his  com- 
mandments ;  he  affords  us  all  the  proof  whicli  we  can  rea- 
sonably require,  that  his  conversion  is  real;  the  proof  suffi- 
cient to  satisfy  himself,  is  the  witness  of  the  Holy  Spirit  in 
his  own  heart :  but  this  is  a  matter  of  which  those  who  are 
■without,  cannot  judge :  they  must  form  their  opinion  from 
his  conduct,  and  judge  of  the  tree  by  'ns  fruits. 

8.  When  the  multitudes  saie  it,  tliey  marvelled]  Instead  of 
tOaniiaaav,  wondered,  the  Codex  Vatic,  and  Cod.  BezfP,  with 
several  other  MSS.  and  Versions,  have  tipo/3r]dr]aai',  feared. 
In  the  Gothic,  and  one  copy  of  the  Jtala,  both  readings  are 
conjoined  thus  ;  Ayid  the  multitudes  seeing  it,  wondered  and 
feared,  and  glorified  God.  Wandered  at  the  miracle;  feared 
to  offend  against  such  poicer  and  goodness,  and  glorified  God 
for  the  works  of  mercy  which  he  had  wrought. 

That  which  to  the  doctors  of  the  law,  the  worldly  wise  and 
prudent,  is  a  matter  of  scandal,  is  to  the  humble,  an  occa- 
sion of  glorifying  the  Most  High.  Divine  things  make  a  deeper 


11  And  when  the  Pharisees  saw  it,  they  said  luito  his  disci. 
pies,  Why  eateth  your  Master  with  f  publicans  and  skinners? 

12  But  when  Jesus  heard  t/tat,  he  said  unto  them,  They  that 
be  whole  need  not  a  physiician,  but  they  that  are  sick, 

13  But  go  ye  and  learn  what  that  rneanelh,  •>  I  will  have 
mercy  and  not  sacrifice  :  for  lam  not  come  to  call  the  righte* 
ous,  '  but  sinners  to  repentance. 

14  ^  Then  came  to  him  the  disciples  of  John,  saying,  1<  Why 
do  we  and  the  Pharisees  fast  oft,  but  thy  disciples  fast  not  1 

15  And  Jesus  said  unto  them,  Can  '  the  children  of  the  bride- 
chamber  mourn,  as  long  as  the  bridegroom  is  with  them  1  but 
the  days  will  come,  when  the  bridegroom  shall  be  taken  from 
them,  and  ™  then  shall  they  fast. 

16  No  man  putteth  a  piece  of  "  new  cloth  unto  an  old  gar- 
ment, for  that  which  is  put  in  to  fill  it  up  laketh  from  the 
garment,  and  the  rent  is  made  worse. 

S  Oal.  2.  15  — h  Ho5.  5.  G.  Mic.  6.  6,  7,  S.  Ch.  12.  7.— i  1  Tim.  I.  15.— k  Mark  2. 
1?,  &c.  Luke  5.  Si,  &c.  &  IS.  12.— 1  John  3.  E9.— m  Acta  13.  2,  3.  &  14.  23.  1  Cor. 
7.  5.— n  Or,  raw  or  uuivrouyhl  cloth. 


impression  on  the  hearts  of  the  simple  multitude  than  on 
those  of  the  doctors,  which,  puffed  up  with  a  sense  of  their 
own  wisdom,  refuse  to  receive  the  truth,  as  it  is  in  Jesus. 
The  conversion  of  one  rebellious  soul  is  a  greater  miracle, 
and  more  to  be  admired,  than  all  that  can  be  wrought  on  ir>- 
animate  creatures.  He  who  sees  a  sinner  converted  from 
the  error  of  his  way,  sees  a  m  irade  wrought  by  eternal  power 
and  goodness.     May  such  miracles  be  inultiplied  ! 

9.  Named  Matthew]  Generally  supposed  to  be  the  sums 
who  wrote  this  hi.story  of  our  blessed  Lord. 

The  receipt  of  custom]  The  custom-honse,  rt'Xroutov — the 
place  where  the  taxes  levied  by  the  iJwnares,  of  the  Jewt, 
were  collected. 

Follow  me]  That  is,  become  nly  disciple. 

And  he  arose,  and  followed  liim.]  How  blessed  it  i-s  to  be  obedi- 
ent to  the  first  call  ofChrist — how  much  h.ai^piness  and  glory  are 
lost  by  delays,  though  conversion  at  last  may  have  taken  place. 

10.  Sat  at  meat  in  the  house]  Viz.  of  Matthew,  who  it  ap- 
pears from  Luke  v.  29,  made  a  great  feast  on  the  occasion, 
thus  testifying  his  gratitude  for  the  honour  done  him  ;  and 
that  his  friends  and  acquaintances  might  profit  by  the  teach- 
ing of  his  new  master,  he  invites  them  to  the  entertainment 
that  was  honoured  by  the  presence  of  Christ.  His  companions, 
it  appears,  were  not  of  the  most  creditable  kind.  They  were 
tax-gatherers (seechap.  v.iCi.)andsinners,  «/in'jT'oXo(,a  word 
which  I  believe  in  general  signifies  heathens,  throughout  the 
gospels,  and  in  several  other  parts  of  the  N<'W  Testament. 
See,  among  others,  chap.  xi.  19.  xxvi.  4.").  Mark.  ii.  15 — I" 
xiv.  41.  Luke  v.  30—32.  vi.  32—34.  vii.  34.  37,  39.  xv.  1,  2,  7, 
10.  xix.  7.  xxiv.  7.  .lohn  ix.  16,  24,  25,  31.  Rom.  v.  8.  Gal.  ii. 
15.  Heb.  vii.  26.  1  Pet.  iv.  18.  in  most,  if  not  all  of  which 
places,  it  evidently  refers  to  the  character  or  state  of  a  Gentile 
or  Heathen.     See  also  the  notes  on  these  passages. 

11.  W/icn  the  Pharisees  saw  it.]  He  who,  like  a  Pharisee, 
never  felt  himself  indebted  to  infinite  mercy  for  his  own  sal- 
vation, is  rarely  solicitous  about  the  salvation  of  otliers.  The 
grace  of  Christ  alone  inspires  the  soul  with  true  benevolence. 
The  self-righteous  Pharisees  considered  it  equal  to  legal  de- 
filement, to  sit  in  company  with  tax-gatherers  and  heathens. 
It  is  certain  that  those  who  fear  God  shf)uld  not  associate, 
through  choice,  with  the  workers  of  iniquity  ;  and  shoiilil 
only  be  found  with  them  when  transacting  their  secular  busi- 
ness requires  it,  or  when  they  have  the  prospect  of  doing  good 
to  their  souls. 

12.  They  that  be  irhole,  need  not  a  phy.$:ician]  A  common 
proverb,  which  none  could  either  misunilerstand  ormisapply. 
Of  it,  the  reader  may  make  the  following  use: 

1.  Jesus  Christ  represents  himself  here  as  the  Sovereign 
Physician  of  souls.  2.  That  all  stand  in  need  of  his  healing 
power.  3.  That  men  must  acknowledge  their  spiritual  mala- 
dies, and  the  need  they  have  of  his  mercy,  in  order  to  be  healed 
by  him.  4.  That  it  is  the  most  inveterate  and  dangerous 
disease  the  sotil  can  be  inllicted  with,  to  imagine  itself  wlinte, 
when  the  sting  of  death,  which  is  sin,  has  pierced  it  through 
in  every  part. 

13.  I  will  have  mercy  and  not  sacrifice]  Quoted  from  1 
Sam.  XV.  22.  These  are  remarkable  words.  We  may  under- 
stand them  as  implying,  1st.  That  God  prefei-s  an  actof  mercy 
shown  to  the  necessitous,  to  any  act  of  religious  worship  to 
which  the  person  might  be  called  at  that  time. — Both  are 
good ;  but  the  former  is  the  greater  good,  and  should  be  done 
in  preference  to  the  other.  2dly.  That  the  whole  sacrificial 
system  was  intended  only  to  point  out  the  infinite  mercy  of 
God  to  fallen  man,  in  his  redemption  by  the  blood  of  the  new 
covenant.  And,  3dly.  That  we  should  not  rest  in  the  sacri- 
fices, but  look  for  the  mercy  and  salvation  prefigured  by  them. 

This  saying  was  nervously  translated  by  our  ancestors,  Ic 
pylle  milbheopcnerre  na:j*  ojuicegbnepfe,  /  icill  mildheart- 
ednesa,  and  not  sacrifice. 

Go  ye  and  learn]  ^aSi  Ni"  tse  velimmed,  a  form  of  speech 
in  frequent  use  among  the  rabbins,  when  they  referred  to  any 
fact  or  example  in  the  Sacred  Writings.  Nothing  tends  more 
to  humble  pretenders  to  devotion,  than  to  show  them  that 
they  understand  neither  .Scripture  nor  religion,  when,  relying 
on  external  perfonnances,  they  neglect  love  to  God  and  man, 
which  is  the  very  soul  and  substance  of  true  religion.  True 
holiness  has  ever  consisted  in  faith  working  by  love. 

I  am,  not  come  to  call  the  righteous,  but  sinners]  Most  of 
47 


The  ruler's  daughter. 


CHAPTER  IX. 


The  issue  of  blood  healed^ 


17  Neither  do  men  put  new  wine  into  old  bottles :  else  the  bot- 
tles break,  and  tlie  wine  runneth  out,  and  the  bottles  perish : 
but  they  put  new  wine  into  new  bottles,  and  both  are  preserved. 

18  IT  '  While  he  spake  these  things  unto  them,  behold,  there 
came  a  certain  ruler,  and  worshipped  him,  saying,  My  daugh- 
ter is  even  now  dead  :  but  come  and  lay  thy  hand  upon  her, 
and  she  shall  live. 

a  Mark  6.  22,  itc.    Luke  8.  41,  &c. 


the  common  editions  add,  eis  feravotav,  unto  repentance  ;  but 
this  is  omitted  in  the  Codex  Vatic,  and  BezcB,  sixteen  others, 
both  the  Syriac,  both  the  Persic,  Ethiop.  Armen.  Gothic,  An- 
glo-Saxon, all  the  Itala  e.xcept  three,  the  Vulgate,  Clemens, 
Roman.  Origen,  Basil,  Jerome,  Auguslin,  Ambrose,  and 
Barnabas.  The  omission  is  approved  by  Mill  and  Bengel. 
— Griesbach  leaves  it  out  of  the  text. 

14.  Thy  disciples  fast  not  ?]  Probably  meaning  that  they 
did  not  fast  so  frequently  as  the  others  did,  or  for  the  same 
purposes,  which  is  very  likely,  for  the  Pharisees  had  many 
superstitious  fasts.  They  fasted  in  order  to  have  lucky 
dreams — to  obtain  the  interpretation  of  a  dream,  or  to  avert 
the  evil  import  of  a  dream.  They  also  fasted  often,  in  order 
to  obtain  the  things  they  wished  for.  The  tract,  Taanith,  is 
full  of  these/«s/s,  and  of  the  wonders  performed  thus  by  the 
Jewish  doctors. 

15.  Can  the  children  of  the  bride-chamber]  Nv;«0toi/of.  Or, 
vvfKpinv,  bridegroom,  as  the  Cod.  Bezos,  and  several  Versions 
have  ft.  These  persons  were  the  companions  of  the  bride- 
groom, who  accompanied  him  to  the  house  of  his  father-in-law 
when  he  went  to  bring  the  bride  to  his  own  home.  The  mar- 
riage-feast, among  the  Jews,  lasted  seven  iiays:  but  the  new 
married  woman  was  considered  to  be  a  bride  for  thirty  days. 
Marriage  feasts  were  times  of  extraordinary  festivity,  and 
even  of  riot,  among  several  people  of  the  East. 

MTien  the  bridegroom  shall  be  taken  from  them,  &c.]  There 
was  only  one  annual  fast  observed  in  the  primitive  church, 
called  by  our  ancestors,  lenccen-j-cerCen,  the  spring  fast ; 
and  by  us,  Lent  ;  by  the  Greeks  TiaatpaxoTi,  and  by  the  La- 
tins, Quadrigessima.  This  fast  is  pi-etended  to  be  kept  by 
many  in  the  present  day,  in  commemoration  of  our  Lord's 
forty  days  fast  in  the  wilderness ;  but  it  does  not  appear  that, 
in  the  purest  ages  of  iha  primitive  church,  genuine  Christians 
ever  pretended  that  their  quadrigessimal  fast  was  kept  for 
the  above  purpose.  Their  fast  was  kept  merely  to  com- 
memorate the  lime  during  which  Jesus  Christ  lay  under  the 
power  of  death  ;  which  was  about  forty  hours  :  and  it  was 
in  this  sense  they  understood  the  words  of  this  text:  the  days 
will  come,  &c.  with  them,  the  bridegroom  meant  Christ ;  the 
time  in  which  he  was  taken  away,  his  crucifixion,  death, 
and  the  time  he  lay  in  the  grave.  Suppose  him  dying  about 
12  o'clock  on  what  is  called  Friday,  and  that  he  rose  about 
four  on  the  morning  of  his  own  day  (St.  John  says,  Early, 
irhile  it  was  yet  dark,  chap.  xx.  1.)  the  interim  makes  forty 
hours,  which  was  the  true  primitive  Lent,  or  quadrigessimal 
fast.  It  is  true  that  many  in  the  primitive  church  were  not 
agreed  on  this  subject,  as  Socrates  in  his  Church  History, 
book  V.  chap.  22.  says,  "  Some  tliovight  they  should  fast  one 
day ;  others  two ;  others  more." — Different  churches  also  were 
divided  concerning  the  length  of  the  time  :  some  keeping  it 
three,  others j?ue,  and  others  seven  weeks :  and  the  historian 
himself  is  puzzled  to  know  why  they  all  agi-eed  in  calling 
these  fasts,  differing  so  much  in  their  duration,  by  the  name 
of  Quadrigessima,  or  forty  days  fast:  the  plain  obvious  rea- 
son appears  to  me  to  have  been  simply  this:  they  put  days 
in  the  place  of  hours;  and  this  absurdity  continues  in  some 
Christian  churches  to  the  present  day.  For  more  on  fasting, 
see  chap.  vi.  16. 

16.  Nomanputtethapieceof  new  cloth]  OvSet;  Se  cni^aXXci 
eniffXriixa  paKOVs  ayvaipov  cvi  ijxaTios  TraXaio).  No  tnan  putteth 
a  patch  of  unscoured  cloth  upon  an  old  garment.  This  is  the 
most  literal  translation  I  can  give  of  this  verse,  to  convey  its 
meaning  to  those  who  cannot  consult  the  original.  Pa/cos 
ayvaipoi/  is  that  cloth  which  has  not  been  scoured,  or  which 
has  not  passed  under  the  hand  of  the  fuller,  who  is  called 
vi/a0£!)5  in  Greek  :  and  evifiXrifia  signifies  a  piece  put  on,  or 
what  we  commonly  term  a  patch. 

It — taketh  from  the  garment]  Instead  of  closing  up  the 
rent,  it  makes  a  larger,  by  tearing  away  with  it  the  whole 
breadth  of  the  cloth,  over  which  it  was  laid  ;  atpet  yap  to  n-Ar;- 
pojfin  avTov, — it  taketh  its  fulness  or  whole  breadth  fro?n  the 
garment ;  this  I  am  persuaded  is  the  meaning  of  the  original, 
well  expressed  by  the  Latin,  or  Itala  of  the  c.  bezje,  Tollit 
enim  plenitudo  ejus  de  vestimento.  "  It  takes  away  its  full- 
ness fiom  the  garment." 

17.  New  wine  into  old  bottles]  It  is  still  the  custom  in  the 
eastern  countries,  to  make  their  bottles  of  goat-skins ;  if 
these  happened  to  be  old,  and  new  wine  were  put  into  them, 
the  violence  of  ihe  fer7nentation  must  necessarily  burst  them, 
and  therefore  newly  made  bottles  were  employed  for  the 
purpose  of  putting  that  wine  in,  which  had  not  yet  gone 
through  its  state  of  fermentation.  The  institutes  of  Christ, 
and  those  of  the  Pharisees,  could  never  be  brought  to  accord  : 
an  attempt  to  combine  the  two  systems,  would  be  as  absurd 
as  it  would  be  destructive.  The  old  covenant  made  way  for 
the  new,  which  was  its  completion  and  its  end  :  but  with  that 
old  covenant  the  new  cannot  be  incorporated. 

Christian  prudence  requires  tliat  tlie  weak,  and  newly  con- 
/  48 


19  And  Jesus  arose,  and  followed  him,  and  so  did  his  disci- 
ples. 

20  H  •>  And,  behold,  a  woman  which  was  diseased  with  an  is- 
sue of  blood  twelve  years,  came  behind  hirn,  and  touciied  th« 
hem  of  his  garment : 

21  For  she  said  within  herself.  If  I  may  but  touch  his  gar- 
ment, I  shall  be  whole. 

b  Mark  5.  25.    Luke  8.  43. 

verted,  should  be  managed  with  care  and  tenderness.  To  im- 
pose such  duties  and  mortifications  as  are  not  absolutely  ne- 
cessary to  salvation,  before  God  has  propeily  prepared  the 
heart  by  his  grace  for  them,  is  a  conduct  as  absurd  and  ruinous 
as  putting  apiece  of  raw  unscoured  cloth  on  an  old  garment; 
it  is,  in  a  word,  requiring  the  person  to  do  the  work  of  a  man, 
while  as  yet  he  is  but  a  little  child.  Preachers  of  the  Gospel,  and 
especially  those  who  are  instruments  in  God's  hand,  oi  viany 
conversions,  liave  need  of  much  heavenly  wisdom,  that  they 
may  know  how  to  watch  over,  guide,  and  advise  those  who 
are  brought  to  a  sense  of  their  sin  and  danger.  How  many 
auspicious  beginnings  have  been  ruined  hymen's  proceeding 
too  hastily,  endeavouring  to  make  their  own  designs  take 
place,  and  to  have  the  honour  of  that  success  themselves, 
which  is  due  only  to  God. 

18.  A  certain  ruler]  There  were  two  officers  in  the  syna- 
gogue, riDJDn  \in  chazan  ha-ceneseth,  the  bishop  or  overseer 
of  the  congregation;  and  noon  \1>H'\  rosh  ha-ceneseth,  the 
head  or  ruler  of  the  congregation.  The  Chazan  takes  the  book 
of  the  law,  and  gives  it  to  the  Rosh,  or  ruler ;  and  he  appoints 
who  shall  read  the  different  sections,  &c.  Jairus,  who  is  the 
person  intended  here,  was,  in  this  latter  sense,  the  ruler  or 
governor  of  one  of  the  synagogues,  probably  at  Capernaum. 
See  Mark  v,  22.  Luke  vii'i.  41. 

My  daughter  is  even  now  dead]  Or,  my  daughter  was 
just  now  dying  ;  apn  enXevrntrEv,  or,  is  by  this  time  dead  ; 
i.  e.  as  Mr.  Wakefield  properly  observes,  She  was  so  ill  when 
I  left  home  that  she  must  be  dead  by  this  time.  This  turn  of 
the  expression  reconciles  the  accoimt  given  here,  with  that 
in  Mark  and  Luke.  Michaelis  conjectures,  that  in  the  Hebrew 
original,  the  words  must  have  stood  thus,  nna  nny  Atahmatah ; 
which,  without  the  points,  may  signify  either  She  is  dead,  or, 
She  is  dying. 

To  be  successful  in  our  applications  to  God  by  prayer, _/bMr 
things  are  requisite,  and  tliis  ruler  teaches  us  what  they  are. 
First,  a  man  should  place  himself  in  the  presence  of  God— 
he  came  unto  him.  Secondly,  He  should  humble  himself  sin- 
cerely before  God — he  fell  down  before  him — at  his  feet.  Mark 
V.  22.  Thirdly,  He  should  lay  open  his  wants  with  a  holy 
earnestness — he  besought  him  greatly.  Mark  v.  2.3.  Fourthly, 
He  should  have  unbounded  confidence  in  the  power  and  good- 
ness of  Christ  that  his  request  shall  be  granted — put  thy  hand 
upon,  her,  and  she  shall  live.  He  who  comes  in  this  way  to 
God  for  salvation,  is  sure  to  be  heard.  Imposition  of  hands 
was  a  rite  anciently  used  by  the  servants  of  God,  through 
which  heavenly  influences  were  conveyed  to  the  bodies  and 
souls  of  men.  This  rite  is  still  used  in  certain  churches  ;  but 
as  there  is  no  Holy  Ghost  communicated  by  it,  some  suppose 
it  may  be  as  well  omitted.  But  why  is  this  7  Is  it  not  because 
there  is  an  unfaithfulness  in  the  person  who  lays  on  hands, 
or  an  unfitness  in  him  on  whom  they  are  laid?  Let  the  rite 
be  restored  to  its  primitive  simplicity,  and  God  will  own  it  as 
he  formerly  did.  But,  however  this  may  be,  where  is  the  man 
or  number  of  men  who  have  authority  to  abrogate  a  rite  of 
God's  own  appointment  ■?  In  the  appointment  of  men  to  the 
sacred  ministry  it  should  never  be  omitted :  even  in  these  de- 
generate days,  it  may  still  serve  as  a  sign  of  the  necessity  of  the 
gifts  and  graces  of  that  Holy  Spirit,  without  which  no  man  can 
fulfil  the  work  of  that  ministry,  or  be  the  instrument  of  saving 
the  souls  of  them  that  hear  him.  When  the  inventions  of  men 
aj-e  put  in  the  place  of  the  ordinances  of  God,  the  true  church 
of  Christ  is  in  great  danger. 

19.  Jesus  arose  andfolloteed  hiin.]  Our  blessed  Lord  could 
have  acted  as  well  at  a  distance,  as  present ;  but  he  goes  to 
the  place,  to  teach  his  ministers  not  to  spare  either  their  steps 
or  their  pains  wlion  the  salvation  of  a  soul  is  in  question.  Let 
them  not  think  it  sufficient  to  pray  for  the  sick  in  their  clo- 
sets ;  but  let  them  go  to  their  bed  sides,  that  they  may  instruct 
and  comfort  them.  He  can  have  little  unction  in  private,  who 
does  not  also  give  himself  up  to  public  duties. 

20.  A  iDoman  which  was  diseased  with  an  issue  of  blood] 
Tvvri  aXjioppovaa.  Mulier  sanguinis  jprofltivio  laborans.  Sig- 
7iifiratur  hoc  loco,fiuxus  muliebris,  in  sanis,  menstruus  ;  in 
HAC,  perpetuus.  It  would  be  easy  to  explain  the  nature  and 
properties  of  the  disease  here  mentioned  ;  but  when  it  is  said 
that  prudence  forbids  it,  the  intimation  itself  may  be  thought 
sufficiently  explanatory  of  the  disorder  in  question.  There 
are  some  i-emarkable  circumstances  relative  to  this  case,  men- 
tioned by  St.  Mark,  chap.  v.  25,  &c.  which  shall  be  properly 
noticed  in  the  notes  on  mat  place. 

The  hem  of  his  garment]  The  n-iJCX  tsitsith,  or  fringes, 
which  the  Jews  were  commanded  to  wear  on  their  garments. 
See  Num.  xv.  38.  and  the  note  there. 

21.  She  said  within  herself.  If  I  may  but  touch  his  garment] 
Her  disorder  was  of  that  delicate  nature,  that  modesty  forbade 
her  to  make  any  public  acknowledgment  of  it :  and  therefore 
she  endeavoured  to  transact  the  whole  business  in  private. 
Beeides,  the  touch  of  such  a  person  was  reputed  unclean.  By 


T%e  dumb 


CHAPTER  IX. 


22  But  Jesus  turned  him  about,  and  when  he  saw  her,  he 
eald,  Daughter,  t>e  of  good  comfort ;  '  thy  faith  hath  made  thee 
whole.    And  the  woman  was  made  whol<^  from  that  lioiir. 

23  n  *>  And  when  Jesus  came  into  the  ruler's  liousc,  and  saw 
*  the  minstrels  and  the  people  making  a  noise, 

31  He  said  unto  them,  a«iive  place :  for  lh6  maid  is  not  dead, 
but  sleepeth.    And  they  lauf;hed  him  to  scorn. 

25  But  wlien  the  people  were  p>it  forth,  he  went  in,  anrf  took 
her  by  the  hand,  and  the  maid  arose. 

26  And  '  the  fame  liereof  went  abroad  into  all  that  land. 
27^And  when  Jesus  departed  thence,  two  blind  men  followed 

him.crying.andsaying,  <'J7tou  sonof  David,  havemercyonus. 

I  Luke  7  91.  &  P.  4P.  &  17,  111,  V,  H.  4;,—!.  Mark  fi,  3S.  LukS  9.  ,'l.-c  ^'co  2  Thr. 
».  !».-J  .^cis  2l),  10.— eOr,lh.3fanie.-fl'h.  16.  22.  4£.  »1. :«,:)!.     Mark  lu.  47,  4J, 


faith  in  Christ  .lesus,  little  things  are  often  rendered  efflca 
cious  to  our  salvation.  What  more  simple  than  a  morsel  of 
bread,  and  a/eif  drops  oftcine,  in  the  Lord's  Supper !  and  yet, 
they  Who  receive  them  by  faith  in  the  sacrifice  they  represent, 
are  made  partakers  of  the  hlessings  purchased  by  the  cruci- 
fied body,  and  spilt  blood  of  the  Lord  Jesus  T 

22.  Dauphlfr,  be  of  good  eomfort]  Qap&ci  Ovyarcp,  (ahe 
tournge,  daughter.  See  on  ver.  2.  The  reason  of  this  kind 
speech  was,  Jesus  finding  that  virtue  had  proceeded  from 
him,  made  inquiry  who  had  touched  him.  The  woman  find- 
ing that  she  could  not  be  hid,  came  fearing  and  trembling, 
(Mark  V.  .33.)  and  confessed  the  truth  ;  to  dispel  these /ears, 
and  to  comfort  hermind.  Jesus  saiil,  Daugkti-r,  take  courage. 

TTtij  faith  bath  made  Ihee  whole]  H  jrianj  <roti  atuMKC  ac.  This 
thyfahh  hath  saved  thee;  i.  e.  thy  faith  in  my  power  has  inte- 
rested that  power  in  thy  behalf,  so  that  thou  art  sarerf  from  thy 
disorder,  and  from  all  its  consequences.  See  on  Luke  viii.  46. 

23.  Sale  the  minstrels  and  the  people  inaking  a  7ioise]  .\v- 
Ar/raf,  pipers  ;  .\nglo-S'ax()n  hpirclenaj",  the  whistlers  ;  Gothic 
^jaurnflansfinUUltflantJanS,  the  hom-bloicers,  blmring  with 
their  horns.  Nearly  the  same  as  tlie  pipublasara,  pipe-blow- 
ers of  the  Icelandic,  for  among  all  those  nations  funeral  la- 
mentations, accompanied  with  such  rude  instruments,  were 
made  at  the  death  of  relatives.  That  pipes  were  in  use 
Hniong  the  Jews,  in  times  of  calamity  or  death,  is  evident 
from  Jer.  xlviii.  36.  And  among  the  Greeks  and  Romans,  as 
well  as  among  the  Jews,  persons  were  hired  on  purpose  to 
follow  the  funeral  procession  with  lamentations.  See  Jer.  ix. 
17 — 21.  Amos  V.  16.  Even  the  poorest  among  the  Jews,  were 
required  to  have  two  pipers,  and  one  mnurning  woman.  At 
these  funeral  solemnities  it  was  usual  with  fliem  to  drink  con- 
siderably ;  even  ten  cups  of  wine  each,  where  it  could  be  got. 
Hee  Lightfoot.  This  custom  is  observed  among  the  native 
Irish  to  this  day,  in  what  is  called  their  Caoinan.  The  body 
of  the  deceased,  dressed  in  grave  clothes,  and  ornamented  with 
flowers,  is  placed  on  some  eminent  jilace  ;  the  relations  and 
Caoiners  range  themselves  in  two  divisions,  one  at  the  head, 
and  the  other  at  that  feet  of  the  corpse.  Anciently,  where  the 
deceased  was  a  great  personage,  the  bards  and  croteries  pre- 
pared the  caoinan.  The  chief  bard  of  the  head  clionis,  began 
by  Ringing  the  first  stanza  in  a  low  doleful  tone  :  which  was 
softly  accompanied  by  the  harp.  At  the  conclusion,  the  foot 
Remichorus  began  the  lament.ition  or  pli.aloo,  from  the  final 
note  of  the  preceding  stanza,  in  which  they  were  answered  by 
the  head  semichorus  ;  then  both  united  in  one  general  chorus. 

The  chorus  of  the  first  stanza  beins  en<led,  the  chief  bard  of 
the/oor  semichorus  sung  the  second  stanza,  thestrain  of  which 
was  taken  from  the  concluding  note  of  the  preceding  chorus, 
which  ended,  the  head  semichorus  began  the  coi.,  or  Inmen- 
fatinn,  in  which  they  were  answered  by  that  oi  the  foot,  and 
then,  as  before,  they  both  united  in  (he  general  full  chonis. 
Thus  alternately  were  the  song  and  chorusses  performed  du- 
ring the  night.  I  have  seen  a  number  of  women,  sometimes 
fourteen,  twenty-four,  or  more,  accompany  the  deceased  from 
his  late  house  to  the  gr.iveyard,  divided  iiitolwopartiesoneach 
Bide  the  corpse,  singing  the  ulf.aloo  alternately  all  the  Avay. 
That  drinking,  in  what  is  called  the  wake,  or  watching  with 
the  body  of  tlie  deceased,  is  practised,  and  often  carried  to  a 
shameless  e.\cess,  neede  little  proof.  This  kind  of  intempe- 
rance proceeded  to  such  great  lengths  among  the  Jews,  that 
the  sanhedrim  were  obliged  to  make  a  decree,  to  restrain  the 
drinking  to  ten  cups  eacli.  I  mention  these  things  more  par- 
ticularly, because  I  have  often  observed  that  the  customs  of 
the  aboriginal  Irish  bear  a  very  .striking  resemblance  to  those 
of  the  ancient  Jews,  and  other  Asiatic  nations.  The  applica- 
tion of  these  observations  I  leave  to  others. 

It  was  a  custom  with  the  Greeks  to  make  a  great  noise  with 
brazen  vessels  ;  and  the  Romans  made  agencral  OK^cry,  called 
eonclamatio,  hoping  either  to  stop  the  soul  which  was  now  ta- 
king its  flight,  or  to  awaken  the  person,  if  only  in  a  state  of 
torpor.  This  they  did  tor  eight  days  tog'ethe'r,  calling  the 
person  incessantly  by  his  nanie  ;  at 'the  expiration  of  which 
term  the  phrase,  conciamatinn  est,  all  is  over,  there  is  no  hope, 
was  used.  See  the  words  used  in  this  sense  by  Terence,  eu.n, 
1.  317.  In  all  probability  this  was  the  (Onpv/Joviievov)  making 
a  violent  outcry,  mentioned  here  by  the  evangelist.  IIow 
often,  on  the  death  of  relatives,  do  men  incumber  and  perplex 
themselves  with  vain,  worldlv,  and  tumultuous  ceremonies, 
instead  of  making  profitable  reflections  on  deatli ! 

24.  The  maid  is  not  dead,  but  sleepeth]  That  is,  she  is  not 
dead  so  as  to  continue  imdcr  the  power  of  death  ;  but  shall  be 
•^'^d  from  it  as  a  person  is  from  natural  sleep. 

They  laughed  him.  to  scorn.]    KarcytXwv  avrov,  they  ridi- 

Vol.  V.  G 


demoniac  healed. 

23  And  when  he  was  come  into  the  house,  the  blind  men 
came  to  him :  and  Jesus  saith  unto  them.  Believe  ye  that  1  am 
able  to  do  this?  They  said  unto  him.  Yea,  Lord. 

29  Then  touched  he  their  eyes,  saying.  According  to  your 
faith  be  it  unto  you. 

30  And  their  eyes  were  opened  ;  and  Jesus  etlfaitly  charged 
them,  saying,  ^  fiee  thai  no  man  know  it. 

31  h  But  they,  when  they  were  departed,  spread  abroad  liia 
fitrne  in  atl  that  country. 

32  ii  i  As  they  went  out,  behold  they  brought  to  him  a  dumb 
man  possessed  wivh  a  devil. 

33  And  when  the  devil  wa."!  cast  out,  the  dumb  spake  :  and  th'a 

I.'ikc  1".  18,  39. -K  l^h  13.  4,  &  12.  10.  &  17.  9.  Luke  5.  H.-h  Mark  7.  36.— i  Sat 
Ch.  li.'  ■.>.>.     Luke  II.  14. 


caledhim:  from  Kara,  intensive,  and  jcAaw,  I  laughed — thoj 
grinned  a  ghastly  smile,  expressive  of  the  contempt  they  felt 
for  his  person  and  knowledge.  People  of  the  world  generally 
laugh  at  those  truths  which  ther  neither  comprehend  nor  love, 
and  deride  those  who  publish  them  ;  bat  a  faitliful  minister  of 
Cod  (copyinef  the  example  of  Christ)  keeps  on  his  way,  and 
does  the  work  of  his  Lord  and  Master. 

2.5.  He— took  her  by  the  hand,  and  the  maid  arone  ]  The 
fountain  of  life  thus  communicating  its  vital  energy  to  tlie 
dead  body.  Where  death  lias  already  taken  place,  no  power 
but  that  of  the  greijt  God  can  restore  to  life  ;  in  such  a  case, 
vain  is  the  help  of  man.  So  the  soul  that  is  dead  in  trespasses 
and  sins,  that  is,  sentenced  to  death  because  of  transgression  ; 
and  is  thus  dead  in  law,  can  only  be  restored  to  spiritual  life 
by  the  mighty  power  of  the  Lord  Jesus  ;  because  He  alono 
has  made  the  atonement,  and  He  alone  can  pardon  transgres- 
sion. If  the  spiritually  dead  person  be  utterly  unconcerned 
about  the  state  and  fate  of  his  soul,  let  a  converted  relative 
either  bring  Imnto  Christ  by  leading  him  to  hear  the  una- 
dulterated Gospel  of  the  kingdom;  or  bring  Christ  to  him  by 
f ervent ,  fail hf til ,  and  persevering  prayer. 

26.  A7id  the  fame  hereof  went  abroad]  In  this  business 
Jesus  himself  scarcely  appears,  but  the  work  effected  by  his 
sovereign  power,  is  fully  inanifested ;  to  teach  us  that  it  is 
the  business  of  a  successful  preacher  of  the  Gospel  to  conceal 
himself  a3  much  as  pos.'=ible,  that  God  a/one  may  have  the  glory 
of  his  own  grace.  This  is  a  proper  miracle,  and  a  full  exem- 
plification of  the  unlimited  power  of  Christ. 

27.  fion.  of  David]  This  was  the  same  a?  if  the  v  had  called 
\\\m  Messiah.  Two  things  here  are  worthy  of  remark  :  1st. 
That  it  was  a  generally  received  opinion  at  (liis  time  in  .Fudea, 
that  the  Messiah  should  be  Son  of  David.  (John  vii.  47.) 
2dly.  That  Jesus  Christ  was  generally  and  incontestably  ac- 
knowledged as  coming  from  this  stock.     Matt.  xii.  23. 

Have  vxercy  on  us]  That  man  has  already  a  measure  of 
heavenly  light,  who  knows  that  he  has  no  merit ;  that  his  cry 
should  be  a  cry  for  mercy  ;  that  he  mtist  he  fervent,  and  that 
in  praying  he  mast  folloio  Jesas  Christ  as  the  true  Messiah, 
the  Son  of" David  expected  from  heaven. 

as.  When  he  was  come  info  the  house]  That  is,  the  house 
of  Peter  at  Capernaum,  where  he  ordinarily  lodged. 

Believe  ye  that  I  am  able  to  do  this  ?]  Without/o!7/j  Jesus 
does  nothing  to  men's  souls  now,  no  more  than  he  did  to  theli 
bodies  in  the  days  of  his  flesh. 

They  said  unto  him,  Tea,  Lord.]  In  our  blindness  we 
should  have,  1st.  A  lively  faith  in  the  almighty  grace  of  Christ. 
2dly.  A  fervent  incessant  cry  for  the  communication  of  this 
grace.  Sdly.  A  proper  view  of  his  incarnirtion,  because  it  is 
through  bis  union  with  ournntiTrS,  and  by  IMs  sufierings  and 
death,  we  arc  to  expect  salvation. 

29.  According  to  your  faith].   See  on  chap.  viii.  13. 

30.  Straitly  charged  them]'  He  charged  them  severely, 
evspptfiriadTo,  from  fr,  and  /Joi^ino/iai,  to  roor  or  storm  with 
anger  ;  he  charged  them  on  pain  of  his  displeasure,  not  t(x 
make  it  as  yet  public.     See  the  reasons,  chap.  viii.  4. 

31.  lint  they— spread  abroad  his  fame]  They  should  have 
held  their  peace  ;  for  to  obey  is  better  than  saci-tficc.  1  Sam. 
XV.  22.  but  man  rtinst  always  be  wiser  than  God.  However, 
it  may  be  profitable  to  remark,  1st.  That  honour  pursues 
those  who  fly  from  it.  2dly.  He  who  i.s  thoroughly  sensible 
of  God's  mercy,  cannot  long  contain  his  acknowledgments. 
3dly.  That  God  in  general  requires  that  what  a  man  has  re- 
ceived for  his  own  salvation,  shall  become  subservient  to  that 
ci{  ot]w.rs— Let  your  light  so  s/tine,  &c  God  chooses  to  help  man 
by  man,  that  all  may  be  firmly  knit  together  in  brotherly  love. 

32.  A  dumbma7i  possessed  tcith  adeVi).]  Some  demons  ren- 
dered the  persons  they  piissessed  paraTyfir,  some  blind, 
others  dumb,  &c.  It  was  the  interest  of  Satan  to  hide  his  in- 
fluences under  the  appearance  of  natural  disorders.  A  man 
who  does  not  acknoicledge  his  sin  to  God,  prays  not  for  salva- 
tion, who  returns  no  praises  for  tlie  mercies  he  is  continually 
receiving,  may  well  be  said  to  be  possessed  with  a  dumb  demon. 

33.  And  ichcn  the  devil  was  cast  out,  the  dumb  spake]  The 
very  miracle  which  was  now  wrought,  was  to  be  the  demon- 
strative proof  of  the  Messiah's  being  manifested  in  the  flesh, 
See  Isa.  xxxv.  5,  6. 

It  was  never  so  seen  in  Israel.]  The  greatest  of  the  pro- 
phets has  never  been  able  to  do  such  miracles  as  these.  This 
was  the  remark  of  the  people  :  and  thus  we  find,  that  the 
poor  and  the  simple  were  more  ready  to  acknowledge  the 
hand  of  God,  than  the  rich  and  the  hnrned.  Many  miracica 
have  been  wrought  in  the  course  of  this  one  day,  and  this  ex- 
cited their  surprise. 

49 


Copiousness  of  the  harvest, 


ST.  MATTHEW. 


and  necessity  of  labourers. 


multitades  marvelled,  saying,  It  was  never  so  seen  in  Israel. 

34  B;it  the  Pharisees  said,  *  He  casteth  out  devils  tlirough 
the  prince  of  the  devils. 

35  b  And  Jesus  went  about  all  the  cities  and  villages,  '  teach- 
ing in  their  synagogues,  and  preaching  the  Gospel  of  the  king- 
dom, and  healing  every  sickness  and  every  disease  among 
the  people. 

«0h.  la.  S4.  Murk  3.  52.  Lnko  U.  15.-h  Mark  6.  6.  Luke  13.  22.  Don  2.  44.— 
t  Ch.  4.  S3.— d  Mark  6.  34.— e  Or,  were  tired,  anil  lay  down. 

34.  He  castclh  out  devils  through  the  prince  of  the  devils.] 
This  verse  is  wanting  in  both  tlie  Greek  and  Latin  of  the  C. 
Bcza,  in  another  copy  of  the  Itala,  and  in  Hilarij  and  Ju- 
rencus.     But  see  on  chap.  xii.  2i. 

It  is  a  consummate  piece  of  malice  to  attribute  the  works 
of  God  to  the  devil.  Envy  cannot  sufTer  the  approbation 
which  is  given  to  the  excellencies  of  others.  Those  whose 
hearts  are  possessed  bv  this  vice,  speak  the  very  language  of 
the  devil.  Calumny' is  but  a  liule  distance  from_  envy. 
Though  all  persons  may  not  have  as  much  envy  as  the  Pha- 
risees ;  yet  they  should  fear  having  some  degree  of  it,  as  all 
have  the  principle  from  which  it  proceeds,  viz.  sin. 

35.  Jesus  loent  about  all  the  cities  and  villages]  Of  Gali- 
lee. See  on  chap.  iv.  23,  24.  A  real  minister  of  Jesus  Christ, 
after  his  example,  is  neither  detained  in  one  place  by  a  com- 
fortable provision  made  by  some;  nor  discouraged  from  pur- 
suing his  work  bv  the  calumny  and  persecution  of  others. 
It  is  proper  to  remark,  that  wherever  Christ  comes,  the  pi-oofs 
of  his  presence  evidently  appear  ;  he  works  none  but  salu- 
tary and  beneficial  miracles,  because  liis  ministry  is  a  minis- 
try of  salvation. 

Among  the  people.]  ev  ru  Xao).  This  clause  is  omitted  by 
about  fifty  MSS.,  several  of  them  of  the  first  antiquity  and  au- 
thority ;  bv  the  Complutensian,  and  by  Bengel ;  by  both  the 
Syriac,  bo'th  the  Arabic,  both  the  Persic  ;  the  Ethiopic,  Go- 
thic, Saxon,  and  all  the  Itala,  except  four.  Griesbach  has  left 
it  out  of  the  text. 

36.  Moved  with  compassioji]  'E<nrXa}X'"'^°1>  from  arr\ay- 
xvov,  a  bowel.  The  Jews  esteemed  the  bowels  to  be  the  seat 
of  sympathy  and  the  tender  passions,  and  so  applied  the  organ 
to  the  sense. 

XrAajx'''?"/^"' signifies,  says  Mi7ilPrt,  "to  be  moved  with 
pity  from  the  very  inmost  bowels.  It  is  an  emphatic  word, 
signifying  a  vehement  affection  of  commiseration,  by  which 
the  bowels,  and  especially  the  heart,  is  moved."  Both  this 
verb  and  the  noun  seem  to  be  derived  from  crn-aco,  to  draw  ; 
the  whole  intestinal  canal,  in  the  peristaltic  motion  of  the 
bowels,  being  drawn,  afTected,  and  agitated  with  the  sight  of 
a  distressed  or  miserable  object.  Pity  increases  this  motion 
of  the  bowels,  and  produces  considerable  pain  :  hence  cirXay- 
Xviio/jtat,  to  have  the  bowels  moved,  signifies  to  feel  pity  or 
compassion,  at  seeing  the  miseries  of  others. 

They  fainted]  Instead  of  CKXiXv/ievoi,  fainted,  all  the  best 
MSS.,  Versions  and  Fathers,  read  ecKvXncvoi,  grieved,  and  ?rae- 
lancholy.  Kypke  says  cr/fijAAcd',  properly  signifies,  to  pluck  off 
the  hair,  as  persons  do  in  extreme  sorrow  or  distress.  The 
margin  says.  They  were  tired,  and  lay  down. 

And  were  scattered  abroad]  Eppifinevoi,  throten  doten,  or 
all  along.  They  were  utterly  neglected  as  to  the  interests  of 
their  souls,  and  rejected  by  the  proud  and  disdainful  Phari- 
sees. 7 his  people  (axAoj,  this  mob)  that  knoiceth  not  the  laip, 
is  accursed,  John  vii.  49.  Thus,  these  execrable  men  spoke 
»f  tlte  souls  that  God  had- made,  and  of  whom  they  should 
have  been  the  Instructers. 

Those  teachers  in  na7ne,  have  left  their  successors  behind 
them  :  but  as  in  the  days  of  Christ,  so  now,  God  has  in  his 
mercy  rescued  the  flock  out  of  the  hands  of  those  who  only 
fed  upon  their  flesh,  and  clothed  themselves  with  their  wool. 
The  days  in  which  a  man  was  obliged  to  give  his  property  to 
what  was  called  the  church,  for  the  salvation  of  his  soul, 
Christ  being  left  out  of  the  question,  are,  thank  God,  nearly 
over  and  gone.  Jesus  is  the  true  Shepherd ;  without  him 
there  is  nothing  but  fainting,  fatigue,  vexation,  and  disper- 
sion. O  that  we  may  be  led  out  and  in  by  him,  and  find 
pa.eture ! 

37.  The  harvest]  The  souls  who  arc  ready  to  receive  the 
truth,  are  very  numei-ous ;  but  the  labourers  are  few.  There 
are  multitudes  of  scribes,  Pharisees,  and  priests,  of  reverend 
and  right  reverend  men  ;  but  there  are  few  that  icork.  Jesus 
wishes  for  labourers,  not  gentlemen,  who  are  either  idle 
drones,  or  slaves  to  pleasure  and  sin,  and  nati  consumere 
fruges—"  Born  to  consume  the  produce  of  the  soil." 

It  was  customary  with  the  Jews  to  call  their  rabbins  and 
students  reapers  ;  and  their  work  of  instruction  the  harvest. 
So  in  Idra  Rabba,  s.  2.  "  The  days  arc  few  ;  the  creditor  is 
urgent ;  the  crier  calls  out  incessantly  ;  and  the  reapers  are 
few."  And  in  Pirkey  Abolh ;  "The  day  is  short,  the  work 
great,  the  workmen  idle,  the  reward  abundant,  and  the  nias- 
ternfthe  household  is  urgent."  In  all  worldly  concerns,  if 
there  be  the  prospect  of  much  gain,  most  men  arc  willing 
enough  to  labour  ;  but  if  it  be  to  save  their  own  souls,  or  tlie 
souls  of  otliers,  what  indolence,  backwardness,  and  careless- 
ness !  while  their  adversary,  the  devil,  is  going  about  as  a 
roaring  lion,  seeking  whom  lie  may  devour;  and  a  careless 
sonl,  and  especially  a  careless  minister,  is  his  especial  prey. 

'I he   place  of  the  harvent  is  the  whole  earth:  it  signifies 
littJe  where  a  man  works,  provided  it  be  by  the  aj>pointment, 
in  the  Spirit,  and  with  the  blessing  of  God. 
50 


36  II  d  But  when  he  saw  the  multitudes,  he  was  moved  with 
compassion  on  them,  because  they  '  fainted,  and  were  scat- 
tered abroad,  fas  sheep  having  no  shepherd. 

37  Then  saith  he  unto  his  disciples,  s  The  harvest  truly  ia 
plenteous,  but  the  labourers  are  few ; 

38  ^  Pray  ye  therefore  the  Lord  of  the  harvest,  that  he  will 
send  forth  labourers  into  his  harvest. 

27.  17.    1  Kings  2S.  17.    Ezek.  31.  5.    Zech.  10.  2.-g  Luke  10.  2.    John 


38.  That  he  will  se7id forth  labourers]  OTruf  exliaXXr;  epya- 
ra;,  that  he  would  thrust  forth  labourers.  Those  who  are  fit* 
test  for  the  work,  are  generally  most  backward  to  the  employ- 
ment. The  man  who  is  forward  to  become  a  preacher,  knowg 
little  of  God,  of  human  nature,  or  of  his  own  heart.  It  is 
God's  providence  to  tlirust  out  such  preachers  as  shall  la- 
bour ;  and  it  is  our  duty  to  entreat  him  to  do  so.  A  minister 
of  Christ  is  represented  as  a  day-labourer  :  he  comes  into  the 
harvest,  not  to  become  lord  of  it,  not  to  live  on  the  labour  of 
others,  but  to  work,  and  to  labour  his  day.  Though  the  Avork 
may  be  very  severe,  yet,  to  use  a  familiar  expression,  there 
is  good  wages  in  the  harvest-home ;  and  the  day,  though  hot, 
is  but  a  short  one.  How  earnestly  should  the  flock  of  Christ 
pray  to  the  good  Shepherd  to  send  them  pastors  after  his  ovi^n 
heart,  who  will  feed  them  with  knowledge;  and  who  shall  be 
the  means  of  spreading  the  knowledge  of  his  truth,  and  the 
savour  of  his  gi-ace  over  the  face  of  the  whole  earth. 

The  subject  of  fasting,  already  slightly  noticed  in  the  pre- 
ceding notes,  should  be  further  considered. 

In  all  countries,  and  under  all  religions, /asii?;^  has  not  only 
been  considered  a  duty,  but  also  of  extraoi'dinary  virtue  to 
procure  blessings  and  to  avert  evils.  Hence  it  has  often  been 
practised  with  extraordinary  rigour,  and  abused  to  the  most 
superstitious  pui-poses.  There  are  tioelve  kinds  of  fasts 
among  the  Hindoos  :  \.  The  pei-son  neither  eats  nor  drinks 
for  a  day  and  night.  This  fast  is  indispensable,  and  occurs 
twenty-nine  times  in  the  year.  2.  The  person  fasts  during 
the  day,  and  eats  at  night.  3.  The  person  eats  nothing  but 
fruits,  and  drinks  milk  or  water.  4.  He  eats  once  during  the 
day  and  night.  5.  Eats  one  particular  kind  of  food  during  the 
day  and  night,  but  as  often  as  he  pleases.  6.  Called  Chande 
raym,  which  is,  to  eat  on  tli£  first  day  only  one  mouthful , 
two  on  the  second  ;  and  thus  continue  increasing  one  mouth 
ful  every  day  for  a  month,  and  then  decreasing  a  mouthful 
every  day,  till  he  leaves  off  wHere  he  began.  7.  The  person 
neither  eats  nor  drinks  for  twelve  days.  8.  Lasts  twelve  days ; 
the  first  three  days  he  eats  a  little  once  in  the  day  ;  the  ne.xt 
three,  he  eats  only  once  in  the  night ;  the  next  three,  he  eats 
nothing,  unless  it  be  brought  to  him  ;  and  during  the  last 
three  days,  he  neither  eats  nor  drinks.  9.  Lasts  fifteen  days. 
For  three  days  and  three  nights,  he  eats  only  one  handful  at 
night;  the  next  three  days  and  nights,  he  eats  one  handful, 
if  it  be  brought  him,  if  not,  he  takes  nothing.  Then  he  eau 
nothing  for  three  days  and  three  nights.  The  next  three  days 
and  nights  he  takes  only  a  handful  of  warm  water  each  day. 
The  next  three  days  and  nights  he  takes  a  handful  of  warm 
milk  each  day.  10.  For  three  days  and  nights  he  neither  eaw 
nor  drinks.  He  lights  a  fire,  and  sits  at  a  door  where  there 
enters  a  hot  wind,  which  he  draws  in  with  his  breath. 
11.  Lasts  fifteen  days.  Three  days  and  three  nights  he  eats 
nothing  but  leaves  ;  three  days  and  three  nights,  nothing  but 
tlie  Indian  fig  ;  three  days  and  three  nights,  nothing  but  the 
seed  of  the  lotus  ;  three  days  and  three  nights,  nothing  but 
peepul  leaves  ;  three  days  and  three  nights,  the  expressed 
juice  of  a  particular  kind  of  grass  called  doobah.  12.  Lasts 
a  week.  First  day  he  eats  milk  ;  second,  milk-curds  ;  third, 
ghee,  i,  e.  clarified  butter;  fourth,  cow's  urine  ;  fifth,  cow's 
dung;  sixth,  water;  seventh,  nothing. 

During  every  kind  of  fast,  the  person  sleeps  on  the  ground, 
plays  at  no  game,  has  no  connexion  with  woman,  neither 
shaves  nor  anoints  himself,  and  bestows  alms  each  day. — 
Ayeen  Akbery,  vol.  iii.  p.  247—250.  How  much  more  simple 
and  efTectual  is  the  way  of  salvation  taught  in  the  Bible  !  but 
because  it  is  true,  it  is  not  credited  by  fallen  man. 

Fasting  is  considered  by  the  Moha?nmedans  as  an  essen- 
tial part  of  piety.  Their  orthodox  divines  term  it  the  gate  of 
religion.  With  tliem  it  is  of  two  kinds,  voluntary,  and  in- 
cumbent ;  and  is  distinguished  by  the  Moslimin  doctors  into 
three  degrees  :  1.  The  refraining  from  every  kind  of  nourish- 
ment or  carnal  indulgence.  2.  The  restraining  the  various 
members  from  every  thing  which  might  excite  sinful  or  cor- 
rupt desires.  3.  The  abstracting  the  mind  wholly  from  world- 
ly cares,  and  fixing  it  exclusively  upon  God.  Their  great  an- 
nual fast  is  kept  on  the  month  Ramzan,  or  Ramadhan,  be- 
ginning at  the  first  new  moon,  and  continuing  until  the  ap- 
pearance of  the  next ;  during  which  it  is  required  to  abstain 
from  every  kind  of  nourishment  from  day-break  till  after 
sun-set  of  each  day.  From  this  observance  none  are  ex- 
cused but  the  sick,  the  aged,  and  children.  This  is  pro- 
perly the  Mohammedan  Lent.    See  Hedayah,  prel.  Dis.  p. 

it  is  worthy  of  remark,  that  these  children  of  the  Bride- 
groom,  the  disciples,  did  not  mourn,  were  exposed  to  no  per- 
secution, while  tlie  Bridegroom,  the  Lord  Jesus,  was  icith 
them:  but  after  he  had  been  taken  fro7n  them,  by  death  and 
his  ascension,  they  did  /«.■?<  and  mourn ;  they  were  exposed 
to  all  manner  of  hardships,  persecutiona,  and  even  death 
itself,  in  some  of  its  worst  forms. 


T/ic  twelve  d'sclplcs  chosen. 


CHAPTER  X. 


Their  names  and  commisaions. 


CHAPTER  X. 

Jesuis calls,  commissions,  and  namn.i  his  tteelve  disciples,  1 — 4.  Gives  them  particular  instructions  relative  to  thr  olijectt 
of  their  ministry,  5,  6.  Mode  of  preaching,  SfC.  7 — 15.  foretells  the  ajjlictions  and  persecutions  they  would  have  to  en- 
ciure,  and  the  support  they  should  receive,  16—25.  Cautions  them  against  betraying  his  cause,  in  order  to  procure  their 
personal  safety,  26—39.  And  gives  especial  protnises  to  those  who  should  assist  his  faitliful  servants  in  the  execution 
of  (heir  work,  40—42.     [A.  M.  4031.    A.  D.  27.    An.  Olymp.  CCI.  3.) 

AND*  when  he  had  called  unto  Arm  his  twelve  disciples,      4  <i  Simon  the  Canaanite,  and  Judas  •  bcariot,  who  also  be* 
he  gave  them  power  ^against  unclean  spirits,  to  cast    traycd  him. 

5  i'  These  twelve  Jesus  sent  forth,  and  commanded  them, 
saying,  f  Go  not  into  the  way  of  the  Gentiles,  and  into  a7iy 
citv  of  5  the  Samaritans  enter  ve  not : 


ND  *  when  he  had  called  unto  him  his  twelve  disciples, 
he  gave  them  power  ^against  unclean  spirits,  to  cast 
them  out,  and  to  heal  all  manner  of  sickness,  and  all  manner 
of  disease. 

2  Now  the  names  of  the  twelve  apostles  are  these ;  Tlie  first, 
Simon,  ■=  who  is  called  Peter,  and  Antli-cwhis  brother;  Jumes 
the  son  of  Zebedce,  and  .John  his  brother; 

3  Pliilip  and  Dartholomew;  Thomas,  and  Matthew  the  pub- 
lican ;  Jariios  the  son  of  Alplieus,  and  Lebbeus,  whose  sur 
name  was  Tliaddeus ; 


NOTES. — Verse  1.  Twelve  disciples]  Our  Lord  seems  To 
have  had  tlie  twelve  patriarchs,  heads  of  the  congregation  of 
iKrael,  in  view  in  his  choosing  twelve  disciples.  That  he  liad  the 
plan  of  the  ancient  Jewish  church  in  his  eye,  is  sufllcicntly 
evident  from  chap.  xi.\.  28.  and  from  Luke  x.  1.  xxii.  30. 
John  xvii.  1.  and  Rev.  xxi.  12 — 14. 

lie  gave  thtni  power  against  unclean  spirits']  The  word 
Kara,  against,  whichourtranslatoi-s  have  supplied  in  Italic,  is 
found  inraany  MSS.  of  good  note,  and  in  the  principal  Versions. 
Here  we  find  the  first  call  to  the  f^hri.stian  mitij.stry,  and  the 
end  proposed  by  the  commission  given.  To  call  persons  tu 
the  ministry,  belongs  otily  to  Zlim  who  can  give  them  power 
to  cast  out  unclean  spirits.  He  whose  minicu-y  is  not  accom- 
prinied  with  healing  to  diseased  souls,  was  never  called  of 
God.  But  let  it  be  observed,  that  though  the  spiritual  gilts 
requisite  for  the  ministry  must  be  supplied  by  Ood  himself; 
yet  this  does  not  preclude  the  importance  of  human  learning. 
No  man  can  have  his  mind  too  well  cultivated,  to  whom  a 
dispensation  of  the  Gospel  is  committed.  The  influence  of 
the  Spirit  of  God  was  no  more  designed  to  render  human 
learning  useless  ;  than  that  learning  shoiild  be  considered  a.s 
superseding  the  necessity  of  divine  inspiration. 

2.  Apostles]  This  is  the  first  place  where  tlie  word  is  used. 
Arros'iiMs,  an  apostle,  comes  from  uitds-cXXo),  Isfnd  a  message. 
The  word  was  anciently  used  to  signify  a  person  commission- 
ed by  a  king  to  negotiate  any  aflair  between  him  and  any  other 

Jwwor  or  people.  Hence  otto^oXoi  and  KrjovKts,  apostles  and 
icralds,  are  of  the  same  import  in  Herodotus. — See  the  re- 
marks at  the  end  of  chap.  iii. 

It  is  worthy  of  notice,  tliat  those  who  were  Christ's  apos- 
tles were  first  his  disciples;  to  intimate,  that  men  most  be 
first  taught  of  God,  before  they  be  sent  of  God.  Jesus  Christ 
never  made  an  apostle  of  any  man,  who  was  not  fii"St  his 
scholar,  or  disciple.  These  twelve  apostles  were  chosen,  1. 
That  they  might  be  with  our  Lord  to  see  and  witness  his  mi- 
racles, and  hear  liis  doctrine.  2.  That  they  might  bear  testi- 
mony of  the  former,  and  preach  his  truth  to  mankind. 

The  first,  Simon,  who  is  called  Peter,  and  Atidrew  his 
brother,  ^c]  We  are  not  to  suppose  that  the  word  ttomtos, 
Jirst,  refers  to  any  kind  of  dignity,  as  some  have  imagined  ;  it 
merely  signifies  the  first  in  order — the  person  first  mentioned. 
A  pious  man  remarks  :  "  God  here  unites  by  grace  those  who 
were  before  united  by  nature."  Though  nature  cannot  be 
deemed  a  step  towards  grace,  yet  it  is  not  to  be  considered  as 
always  a  hinderance  to  it.  Happy  the  brothers  who  are  joint 
envoys  of  heaven,  and  the  parents  who  have  two  or  more 
children  employed  as  ambassadoi-s  for  God  ! 

3.  Jiartholomew]  Many  are  of  opinion  that  this  was  Na- 
thanael,  mentioned  John  i.  46.  whose  name  was  probably  Na- 
tluinael  Bar  Talma:,  Nathanael  tlie  son  of  Talmai ;  here,  his 
own  name  is  repressed,  and  he  is  called  Bar  Talmai,  or  Bar- 
tltolomeic,  from  his  father. 

MattheiD  the  publican]  The  writer  of  this  history.  See 
the  Preface. 

James  the  son  of  Alpheus]  This  person  was  also  called 
Cleopas,  or  Clopa's,  Luke  xxiv.  IS.  John  xix.  25.  He  had 
married  Mary,  sister  to  the  blessed  Virgin,  John  xix.  25. 

4.  Simon]  He  was  third  son  of  Alpheus  and  brother  of 
Jame.t  and  Jude  or  Judas.  Matt.  xiii.  55. 

The  Canaanite]  This  word  is  not  put  here  to  signify  a  par- 
ticular people,  as  it  is  elsewhere  used  in  the  Sacred  Writings ; 
but  it  is  formed  from  the  Hebrew  Nip  kana,  which  signifies 
zealous,  literally  translated  by  Luke,  chap.  vi.  15.  J^iAcor;;;, 
zelotes,  or  the  zealous,  probably  from  his  great/errency  in 
preaching  the  Gospel  of  liis  Master.  But  see  Luke  vi.  15. 

Judas  Iscariot]  Probably  from  the  Hebrew  ni^-vp  tr^N  isk 
xerioth,  a  man  of  Kerioth,  which  was  a  city  in  the  tribe  of 
Judah,  Josh.  xv.  25.  where  it  is  likely  this  man  was  born. 

As  n'^jC'N  iscara,  signifies  the  guinsey,  or  strangulation, 
and  Judas  hanged  himself  after  he  had  betrayed  our  Lord, 
Pr.  Lightfoot  seems  inclined  to  believe  that  he  had  his  name 
from  this  circumstance,  and  that  it  was  not  given  him  till 
after  his  death. 

Wlio  also  betrayedhim]  Rather,  even  he  who  betraycdhim, 
vc  delivered  him  up;  for  so,  1  think,  o  Kai  Tranaiovi  avrov, 
•Jjould  be  translated.    The  common  translation,  tcho  also  be- 


6  h  But  go  rather  to  the  '  lost  sheep  of  the  house  of  Israel. 

7  k  And  as  ye  go,  preach,  saying,  '  Tlie  kingdom  of  heaven 
is  at  hand. 

8  Heal  the  sick,  cleanse  the  lepers,  raise  the  dead,  cast  out 
devils :  "'  freely  ye  have  received,  freely  give. 


trayed  him,  is  very  exceptionable,  as  it  seems  to  imply,  he 
was  betrayed  by  some  others  as  well  as  by  Judas. 

5.  These  twelve  Jesus  sent  forth,  ana  commanded]  To 
be  properly  qualified  for  a  minister  of  Christ,  a  man  must  be, 
1.  filled  with  the  Spirit  of  liolincss  ;  2.  called  to  this  particular 
work  ;  3.  instructed  in  its  nature,  &c.  and  4.  commissioned 
to  go  forth,  and  testify  the  Gospel  of  the  grace  of  God.  These 
are  four  diflerent  gifts  which  a  man  must  receive  from  God  by 
Christ  Jesus.  To  these  Ipt  liim  add  all  tlie  human  qualifica- 
tions he  can  possibly  attain  ;  as  in  liis  arduous  work  he  will 
require  every  gifi  and  every  grace. 

Go  not  into  the  way  of  the  Gentiles]  Our  Lord  only  intended 
tliat  xhe  first  offers  of  salvation  should  be  made  to  the  Jewish 
people ;  and  that  the  heathen  should  not  be  noticed  in  this 
first  mission,  that  no  stumbling-block  might  be  cast  in  the 
way  of  the  Jews. 

Into  any  cili/  of  the  Samaritans  enter  ye  not]  I'he  Sama- 
ritans had  aflerwanls  tlie  Gospel  preached  to  them  by  Christ 
himself,  John  iv.  4,  &c.  for  the  reason  assigned  above.  Such 
as  God  seems  at  first  to  pass  by,  are  often  tliose  for  whom  he 
has  designed  his  greatest  benefits,  (witness  the  Samaritans, 
and  the  Gentiles  in  general)  but  he  has  his  own  proper  time 
to  discover  and  reveal  them. 

The  history  of  the  Smnaritans  is  sufficiently  known  from 
theOld  Testament.  Proiierly  speaking,  the  inhabitants  of  the 
city  of  Samaria  should  be  termed  Samaritans ;  but  tills  epithet 
belongs  chielly  to  the  people  sent  into  that  part  of  the  promis- 
ed land  by  Salmanezer,  king  of  Assyria,  in  the  year  of  tlie 
world  3283,  wlien  he  carried'the  Israelites  that  dwelt  there 
captives  beyond  the  Euphrates,  and  sent  a  mixed  people,  prin* 
cipally  Cuthites,  to  dwill  in  their  place.  These  were  altoge- 
ther heathens  at  first ;  but  they  aftenvards  incorporated  the 
worship  of  the  true  God  witlithatof  their  idols.  See  the  whole 
account,  2  Kings  xvii.  5,  &c.  From  this  time  they  feared 
Jehovah,  and  served  other  gods  till  after  the  Babylonish  cap- 
tivity. From  Alexander  the  Great,  Sanballat,  their  governor, 
obtained  permission  to  build  a  temple  upon  Mount  Gerizim, 
which  the  Jews  conceiving  to  be  in  opposition  to  their  temple 
at  Jerusalem,  hated  them  with  a  perfect  hatred,  and  would 
have  no  fellowship  with  them.  The  Samaritans  acknowledge 
the  divine  authority  of  the  Law  of  Moses,  and  carefully  pre- 
Gorve  it  in  their  own  characters,  which  are  probably  the 
genuine  ancient  Hebrew  ;  the  character  which  is  now  called 
i/f/))eip  being  that  of  the  Chaldeans.  The  Samaritan  Penta- 
teuch is  printed  in  the  London  Polyglolt ;  and  is  an  undeniable 
record.  A  poor  remnant  of  this  people  is  found  still  at  Nap- 
louse,  the  ancient  Shechem  :  but  they  exist  in  a  state  of  very 
gi-eat  poverty  and  distress  ;  and  probably  will  soon  become 
extinct. 

6.  But  go  rather  to  the  lost  sheep,  &c.]  The  Jewish  church 
was  the  ancient /o/d  of  God;  b>it  the  sheep  had  wandered 
from  their  Shepherd,  and  were  lost.  Our  blessed  Lord  sends 
these  under-sheplierds  to  seek,  find,  and  bring  theiu  back  to 
the  Shepherd  and  Overseer  of  their  souls. 

7.  Ati^  as  ye  go.  preach]  Tloficvoncvoi  Sc  Kr^ovacrcrc,  and  as 
you  proceed,  proclaim  like  heralds — make  this  proclamation 
wherever  ye  go,  and  while  ye  are  journeying.  Preach  and 
travel;  and  as  ye  travel,  preach — proclaim  salvation  to  all 
you  meet.  Wherever  the  ministers  of  Christ  go,  they  find 
lost  ruined  souls;  and  wherever  they  find  them,  they  should 
proclaim  Jesus,  and  his  power  to  save.  For  an  explanation 
of  the  word  proclaim,  or  preach,  see  on  chap.  iii.  1.  From 
this  commission  we  learn  what  the  grand  subject  of  apostolic 
preaching  was— The  kingdo.m  of  heaven  is  at  hand  !  This 
was  the  great  message.  "  They  preached,"  says  Quesnel, 
"to  establish  the  faith  :  the  kingdom,  to  animate  the  hope; 
of  heaven,  to  inspire  the  love  of  heavenly  things,  and  the  con- 
tempt of  earthly;  which  is  at  hand,  that  men  may  prepare 
for  tt  without  delay.'" 

S.  Raise  the  dead]  This  is  wanting  in  the  MSS.  marked 
EKLMS  of  Gricshach,  and  in  those  marked  BHV  of  Mathai, 
and  in  upwards  of  07ie/iu7irfrcrf  others.  It  is  also  wanting  in 
the  iSynac.  (Vienna  edition)  latterPersi'c,  Sahidic,  Armenian, 
Slavonic,  and  in  one  copy  of  the  Itala ;  also  in  Athana.iiua, 
Basil,  and  Chrysostom.  There  is  no  evidence  that  the  disci- 
ples raised  anv  dead  pereon  previously  to  the  resurrection  of 
51 


tfow  the  disciples  should  conduct 


ST.  MATTHEW, 


ihemseltes  in  their  preaching"^ 


9  "Provide!' neither  gold,  nor  sih'er,  nor  "^brass  in  your  purses, 
lONorscripfori/oiizjcurney,  neither  two  coats,  neither  shoes, 
nor  yet  d^taves  ;  °  for  the  workman  is  worthy  of  his  meat. 

11  'And  into  whatsoever  city  or  town  ye  shall  enter,  inquire 
who  in  it  is  worthy :  and  there  abide  till  ye  go  thence. 

12  And  when  ye  come  into  a  house,  salute  it. 

13  s  And  if  the  house  be  worthy,  let  your  peace  come  upon 
It:  bbut  if  it  be  not  worthy,  let  your  peace  retui-n  to  you. 


Christ.  The  words  should  certainly  be  omitted,  unless  we 
could  suppose  that  the  authority  now  given  respected  not 
only  their  present  mission,  but  comprehended  also  their  future 
conduct.  But  that  our  blessed  Loi-d  did  not  g^ive  this  power 
to  his  disciples  at  this  time,  is,  I  think,  pretty  evident  from 
ver.  1.  and  from  Luke  ix.  6,  10.  x.  19,  20.  where  if  any  such 
power  had  been  ffiveri,  or  exercised,  it  would  doubtless  have 
been  mentioned.  Weisteiyi  has  rejected  it,  and  so  did  Gries- 
bach  in  his  first  edition  ;  but  in  the  second  (1796)  he  has  left 
it  in  the  test,  with  a  note  of  doubtfulness. 

Freely  ye  hare  receii>ed,  freely  give.  ]  A  rule  very  necessary, 
and  of  great  e-^ctent.  A  minister,  or  labourer  in  the  Gospel 
vineyard,  though  worthy  of  his  comfortable  support  while  in 
the  work,  should  never  preach  for  hire,  or  make  a  secular 
traffic  of  a  spiritual  work.  What  a  scandal  is  it  for  a  man  to 
traffic  with  gifts,  which  he  pretends  at  least  to  have  received 
from  the  Holy  Ghost,  of  which  he  ie  not  the  master,  but  the 
dispenser.  He  who  preaches  to  get  a  living;  or  to  make  a/or- 
ticne,  is  guiky  of  the  most  infamous  sacrilege. 

9.  Provide  neither  gold,  nor  silver,  nor  brass  in  your  purses] 
Eis  to;  §cji'a;  tifiwr,  in  your  girdles.  It  is  supposed  that  the 
people  of  the  East  carry  their  money  in  a  fold  of  their  girdles. 
This  is  scarcely  correct :  they  carry  it  in  a  purse  in  their  bo- 
som, under  their  girdl.es.     This  I  have  often  observed. 

In  a  thousand  instances  an  apostolic  preacher,  who  goes  to 
the  wilderness  to  seek  tne  lost  sheep,  will  be  exposed  to  hun- 
ger and  cold,  and  other  inconveniences — he  must  therefore  re- 
sign himself  to  God,  depending  on  his  providence  for  the  ne- 
cessaries of  life.  If  God  have  sent  him,  he  is  bound  to  support 
him,  and  will  do  it;  anxiety  therefore,  in  him,  is  a  double  crime, 
as  it  insinuates  a  bad  opinion  cf  the  Master  who  has  employed 
him.  Evei7  nussio7iary  should  make  himself  master  of  this 
eubject. 

Have  no  money  in  your  purse,  is  a  command,  obedience  to 
which  was  secured  by  the  narrow  circumstances  of  most  of 
the  primitive,  genuine  preachers  of  theGospel.  Whole  herds 
of  friars  mendicants  have  professed  the  same  principle,  and 
ebandoned  themselves  to  voluntary  poverty  ;  but  if  the  money 
be  in  the  heart  it  is  a  worse  evil.  In  the  former  case  it  may 
he  a  temptation  to  sin  ;  in  the  latter  it  must  be  ruinous. 

10.  Nor  scrip  for  yoxix  journey]  To  carry  provisions.  This 
was  called  'j^aiin  icrmil,  by  the  rabbins ;  it  was  a  leathern 
pouch  hung  about  their  necks,  in  which  they  put  their  vic- 
tuals.   This  was,  properly,  the  shepherd's  bag. 

Neither  two  coats,  &c.]    Nothing  to  encumber  you. 

Nor  yet  staves]  ValSSov,  a  staff,  as  in  the  margin ;  but, 
instead  of  paffSov,  staff,  which  is  the  common  reading,  all  the 
following  MSS.  and  Versions  have  pajSinvg,  staves,  and  CEFGK 
LMPS.  V.  7ii7iety-three others,  Coptic,  Armenian,  latter  Syriac, 
one  of  the  Itcla.Chrysostom,  and  Theophylact.  This  reading 
is  of  great  importance,  as  it  reconciles  this  place  with  Luke 
ix.  3.  and  removes  the  seeming  contradiction  from  Mark  vi. 
8.  As  if  he  had  said,  "  Ye  shali  take  nothing  to  defend  your- 
selves with,  becaiise  ye  are  the  servants  of  the  Lord,  and  are 
to  be  supported  by  his  bounty,  and  defended  by  his  poirer. 
In  a  word,  be  like  men  in  haste,  and  eager  to  begin  the  im- 
portant work  of  the  ministry.  The  sheep  are  loist,  ruined : — 
Satan  is  devouring  them : — give  all  diligence  to  pluck  them 
out  of  the  jaws  of  the  destroyer." 

7Ti€  workman  is  worthy  of  his  meat.]  T»)?  rpoipris  awov, 
of  his  maintenance.  It  is  a  maintenance,  and  that  only,  which 
a  minister  of  God  is  to  expect;  and  that  he  has  a  divine  right 
fo  ;  but  not  to  make  a  fortune,  or  lay  up  wealth  :  besides,  it  is 
the  teorkman,  he  that  labours  in  the  word  and  doctrine,  that 
is  to  get  even  this.  How  contrary  to  Christ  is  it  for  a  man  to 
have  vast  revenues  as  a  minister  of  the  Gospel,  who  ministers 
no  Gospel,  and  who  spends  the  revenues  of  the  church  to 
its  disgrace  and  ruin^ 

11.  Into  whatsoever  city  or  town  ye  shall  enter]  In  the  com- 
mencement of  Christianity,  Christ  and  his  preachers  were  all 
Itinerant 

Inquire  who  in  it  Is  worthy]  That  is,  of  a  good  character ; 
for  a  preacher  of  the  Gospel  should  be  careful  of  his  reputation, 
end  lodge  only  with  those  who  are  of  a  regular  life. 

There  abide  till  ye  go  thence.]  Go  not  about  from  house  to 
house,  Luke  x.  7.  Acting  contrary  to  this  precept  has  often 
brought  great  disgrace  on  the  Gospel  of  God.  Stay  in  your 
own  lodging  as  much  as  possible,  tliat  you  may  have  time  for 
prayer  and  study.  Seldom  frequent  the  tables  of  the  rich  and 
great ;  if  you  do,  it  will  unavoidably  prove  a  snare  to  you. 
The  unction  of  God  will  perish  froin  your  mind,  and  your 

f  reaching  be  only  a  dry  barren  repetition  of  old  things;  the 
read  of  God  m  your  hands  will  be  like  the  dry,  mouldy,  Gi- 
beomtish  crusts,  mentioned  Josh.  ix.  5.     He  who  knows  the 
va.ue  of  tnue,  and  will  redeem  it  from  useless  chit-chot,  and 
ixi&ing  visits,  will  find  enough  for  alllhe  purposes  of  his  own 
5? 


14  i  And  whosoever  shall  not  receive  you,  nor  hear  you» 
words,  when  ye  depart  out  of  that  house  or  city,  k  shake  off 
the  dust  of  your  feet. 

15  Verily  I  say  unto  you,  '  It  shall  be  more  tolerable  for  the 
land  of  Sodom  and  Gomoirah  in  the  day  of  judgment,  than 
for  that  city. 

16 11  "Behold,  I  send  you  forthas  sheep  in  the  midst  of  wolves : 
"  Be  ye  therefore  wise  as  sei-penls,  and  °  harmless  as  ""  doves. 


pOr, 


nple. 


salvation,  the  cultivation  of  his  mind,  and  the  work  of  the  mi- 
nistry. He,  to  whom  time  is  not  precious,  and  who  lives  not 
by  rule,  never  finds  time  sufficient  for  any  thing  ; — is  always 
embarrassed — always  in  a  hurry,  and  never  capable  of  bring- 
ing one  goo>d  purpose  to  proper  effect. 

12.  Salute  it]  Acyovrcs,  ciprivr)  cv  roi  oiko)  tovto},  saying 
"  Peace  be  to  this  house."  Tliis  clause,  which,  as  explanatory  of 
the  word  acnraaairdc,  is  necessary  to  the  connexion  in  which  it 
now  stands,  is  added  by  the  MSS.  D  and  L.  and  forty-three 
others,  the  Armenian,  Elhiopic,  Slavonic,  Saxon,  Vulgate,  all 
the  copies  of  the  old  Itala,  Theophylact,  and  Hilary.  The  clause 
is  also  found  in  several  modern  versions.  The  modern  Greek, 
has  XtyovTCi'  aprji'ri  ei;  to  cktittti  tovto.  The  Italian,  by  Mat- 
thew of  Erberg,  and  of  Diodati,  renders  it  thus:  Pace  sia  a 
questa  casa.  Peace  be  to  this  house. 

It  is  found  also  in  Wickliff,  and  in  my  old  MS.  SEjfnjJC, 
pecs  it  to  tills  i)OUS.  Some  suppose  it  is  an  addition"  taken 
from  Luke.,  but  Uiere  is  neai'ly  as  much  reason  to  believe  he 
took  it  from  Maitheir. 

P.euce,  CDiSty  among  the  Hebrews,  had  a  very  extensive 
meaning: — it  comprehended  all  blessings,  spiritual  and  tpm- 
poral.  Hertce  that  eaj-ing  of  the  rabbins,  10  ni'jiSj  niiian  S.:'i' 
OiS~' ViiJ  O'adal S/ialom,  shecol  haberar.oth  culoloth  bo.  Great 
is  PEACE,  for  all -other  blessings  are  comprehended  in  it. 
To  wish  peace  to  a  family,  in  the  name  and  by  the  authority 
of  Christ,  was  in  effect  a  positive  proynise  on  the  Lord's  side, 
of  all  the  good  implied  in  the  wish.  This  was  paying  largely 
even  beforeliand.  Whoever  receives  the  messengers  of  God 
into  his  house,  confers  the  highest  honour  upon  himself,  and 
not  upon  the  preacher,  whose  honour  is  from  God,  and  who 
comes  %vith  the  blessings  of  life  eternal  to  that  man  and  his 
family  who  receives  him. 

13.  If  that  house  be  worthy]  If  that  family  be  projx^r  for  a 
preacher  to  lodge  in,  and  the  master  be  ready  to  embrace  the 
message  of  salvation. 

Your  peace]  The  blessings  you  have  prayed  for,  shall  come 
upon  the  family ;  God  will  prosper  them  in  their  bodies,  souls, 
and  substance. 

Bui  if  it  be  not  worthy]    As  above  explained. 

Let  your  peace]  The  blessings  prayed  for,  retui-n  to  you. 
IIoos  vuas  CT7i^paipr)TU),  it  shall  turn  back  upon  yourselves. 
2  hey  snail  get  nothing,  and  you  shall  have  an  increase. 

The  trials,  disappointments,  insults,  and  wants  of  the  fol- 
lowers of  Christ,  become  in  the  hand  of  the  all-wise  God  sub- 
servient to  their  best  interests  :  hence,  nothing  can  happen  to 
them  without  tlieir  deriving  profit  from  it,  unless  it  be  their 
own  fault. 

14.  Shake  cff  the  dust  of  yetur  feet.]  The  Jews  considered 
themselves  defiled  by  the  dust  of  a  heathen  country,  which 
was  represented  by  the  prophets  as  a  polluted  land,  Amo.s 
vii.  7.  when  compared  with  the  land  of  Israel,  which  was  con- 
sidered as  a  holy  la?id,  Ezek.  xlv.  1.  therefore  to  shake  the 
dust  of  any  city  of  Israel  from  off  one's  clothes  or  feet,  was  an 
embleinatical  action,  signifying  a  renunciation  of  all  further 
connexion  with  them,  and  placing  Uiem  on  a  level  with  the 
cities  of  the  heaihen.     See  Amos  ix.  7. 

15.  In  the  day  of  judgment]  Or,  punishment, — icpiaeug. 
Perhaps  not  meaning  the  day  o(  general  judgment,  nor  the 
day  of  the  destruction  of  the  Jewish  state  by  the  liomans  ; 
but  a  day  in  which  God  should  send  punishment  on  that  paj-- 
ticular  city,  or  on  that  person,  for  their  crimes.  So-the  day  of 
judgment  of  Sodoman.d  Gomorrah,  was  the  time  in  which  the 
Lord  destroyed  them  by  fire  and  brimstone  from  the  Lord  out 
of  heaven. 

If  men  are  thus  treated  for  not  r£c«iving  the  preachei*s  of 
the  Gospel,  what  will  it  be  to  despise  the  Gospel  itself — to 
decry  it — to  preach  the  conti-ary — to  hinder  the  preaching  of 
it — to  abuse  those  who  do  preach  it  in  its  purity — or  to  render 
it  fruitless  by  calumnies  and  lies!!  Their  punishment,  our 
Lord  intimates,  shall  be  greater  than  that  inflicted  on  the  in- 
habitants of  Sodom  and  Gomorrah  ! 

16.  Behold,  I  send  you  forth  as  sheep  in  the  midst  of  wolves] 
He  who  is  called  to  preach  the  Gospel,  is  called  to  embrace  a 
state  of  constant  labour,  and  frequent  sufl'ering.  He  who  gets 
ease  and  pleasure  in  consequence  of  embracing  the  ministerial 
office,  neither  preaches  the  Gospel,  nor  is  sent  of  God.  If  he 
did  the  icori-  of  an  evangelist,  wicked  men  and  demons  would 
both  oppose  him. 

Wise  ((ppoftpioi,  prudent)  as  serpents,  and  harmless  as 
doves]  "This  is  a  proverbial  saying  :  so  in  Shir  hashiritn 
Rabha,  fol.  16.  "The  holy  blessed  God  said  to  the  Israelites, 
Ye  shall  be  towards  me,  as  tipright  as  the  doves;  but  towards 
the  Gentiles,  as  cu7ini/ig  as  serpents." 

There  is  a  beauty  in  this  saying  which  is  seldom  observed. 
The  serpent  is  represented  as  prudent  to  excess,  being  full  pi 
cunning;  Gen.  iii.  1.  2  Cor,  xi.  3.  and  the  dove  is  simple,  even 


He/oretelh  the  persecutions 


CHAPTER  X. 


of  the  first  Christians. 


17  But  beware  of  mc'n  :  for  *  they  will  deliver  you  up  to  the 
Cwuncils,  and  ^  they  will  scourge  you  in  their  synagogues  ; 

18  And  ■=  ye  shall  be  brought  before  governors  and  kings  for 
niy  sake,  for  a  testimony  against  them  and  the  Gentiles. 

19  <>  But  when  they  deliver  you  up,  take  no  thought  how  or 
what  ye  shall  speak  :  for  '  it  shall  be  given  you  in  that  same 
hour  what  ve  shall  speak : 

•20  f  For  it  is  not  ye  that  speak,  but  the  Spirit  of  your  Father 
which  speaketh  in  you. 
21  E  And  the  brother  shall  deliver  up  the  brother  to  death,  and 


»Ch.  24.  9  Murk  13.  9.  Luke  12  11  St.  21.  13.-1.  Acts  15  40--e  Am  K  1  t 
S4  10  &.a5.7,23  a  Tim  4.  16— <)  Murk  13.  II,  12,  13  Luke  13  11.  &.  21.  II,  1».- 
•  Exod4.  12.     J«r.  1    7— faSam.  a  2.  ' „,....,, 


1  4.  8.  &  6.  10.    2  Ti 


the  father  the  child :  and  the  children  Bhall  rise  up  againA 
Ihe.iT  parents,  and  cause  them  to  be  put  to  death. 

22  And  h  ye  shall  be  haled  of  aU  men  for  my  name's  sake: 
i  but  he  that  endureth  to  the  end,  shall  be  saved. 

23  Butkwhen  they  persecute  you  in  this  city,  flee  ye  into 
another:  for  verily  I  say  unto  you.  Ye  shall  not '  have  gone 
over  the  cities  of  Israel, '™  till  the  Son  of  man  be  come. 

24  "The  disciple  is  not  above  his  master,  nor  the  ser%'ant 
above  his  lord. 

2o  It  is  enough  for  the  disciple  that  he  be  as  his  master,  and 

eMie.  7.  S.  Ver.36,  36     Luke  21.  16- 


end,  I 


;.  ;.  o.  ver.jo,  .».  i.ui.e -i.  .o— h  Luke  21.  17.-i  Dan,  12  12,  13.  Ch.  94. 
irk  13  13.— kCh.  2  13.  &  4.  12.  *■  12  13.  Aeu8  1.  &  9  25.  i.  14.  6.— I  Or, 
r  finishe  I.— m  Ch.  16.  23.— n  Luke  6.  40.    John  13.  16.  i.  15.  30. 


to  Stupidity;  Hos.  vii.  11.  but  Jesus  Christ  corrects  here  the 
cunning  of  the  serpent,  by  l\\c simplicity  of  the  dove;  and 
the  loo  great  simplicity  of  the  dove  by  the  cunning  of  the 
serpent.  For  a  tine  illustration  of  this  text,  see  the  account 
of  tne  Boiga  :  u      •  i, 

"This  species  is  remarkably  beautiful,  combining  the  rich- 
est colours  of  ihe  finest  gems,  with  the  splendour  of  burnished 
gold,  mingled  with  dark  brown  shades,  which  contrast  and 
hei"hten  its  brilliant  ornaments.    The  whole  under  surface 
of  tlie  head  and  bcxiv  is  of  a  silver  white,  separated  from  the 
changing  blue  of  the  back  by  a  golden  chain  on  each  side,  the 
whole  length  of  the  body.  This  fine  blue  and  silver,  ornament- 
ed with  gold,  by  no  means  give  a  full  idea  of  the  beautiful 
embroidery  of  the  Boiga.    We  must  take  in  all  the  reflected 
tints  of  silver  colour,  golden  yellow,  red,  blue,  green,  and 
black  mingled,  and  changing  in  the  most  extraordinary  and 
beautiful  manner  possible  ;  so  that,  when  about  to  change  its 
skin,  it  seems  studded  with  a  mixt  assemblage  of  diamonds, 
emeraUla,  topazes,  sapphires,  and  rubies,  under  a  thin  transpa- 
rent vcilof  bluish  crystal.  Thus,  in  the  rich  and  torrid  plains 
of  India,  where  the  most  splendid  gems  abound,  nature  seems 
to  have  chosen  to  reunite  them  all,  together  witli  the  noble 
metals,  to  adorn  the  brilliant  robe  of  the  Boiga.  This  is  one  of 
the  most  slender  of  sei-pents  in  proportion  to  its  length.    The 
Fpeciinens  in  the  royal  collection,  which  exceed  three  feet  in 
length,  are  hardly  a  few  lines' in  diameter.  The  tail  is  almost 
as  long  as  the  body,  and  at  the  end  is  like  a  needle  for  fineness ; 
yet  it  is  sometimes  flattened  above,  below,  and  on  the  two 
sides,  rendering  it  in  some  measure  square.     From  the  deli- 
cacy of  its  form,  its  movements  are  necessarily  extremely 
agile  :  so  that,  doubling  itself  up  several  times,  it  can  spring 
to  a  considerable  distance  with  great  swiftness.   It  can  twine 
and  twist  itself,  most  readily,  and  nimbly,  around  trees  or 
other  such  bodies  ;  climbing',  or  descending,  or  suspending 
itself,  with  the  utmost   facility.    The  Boiga  feeds  on  small 
birds,  which  it  swallows  very  easily,   notwithstanding  the 
small  diameter  of  its  body,  in  consequence  of  the  great  dis. 
tensibility  of  its  jaws,  throat,  and  stomach,  common  to  it  with 
other  serpents.     It  conceals  itself  under  the  foliage  of  trees, 
on  purpose  to  surprise  the  small  birds ;  and  is  said  to  attract 
them  by  a  peculiar  kind  of  whistling,  to  which  the  term  of 
song  has  been  applied  :  but  we  must  consider  this  as  an  ex- 
aggeration ;  as  its  long  divided  tongue,  and  the  conformation 
of  its  other  organs  of  sound,  are  only  adapted  for  producing 
a  hiss,  or  species  of  simple  whistle,  instead  of  forming  a  me- 
lodious assemblage  of  tones.    Yet,  if  nature  has  not  reckoned 
the  Boiga  among  the  songsters  of  the  woods,  it  seems  to  pos- 
sess-, a  more  perfect  instinct  than  other  serpents,  joined  to 
more  agile  movements,  and  more  majrnificent  ornament.     In 
the  isle  of  Borneo,  the  children  play  with  the  Boiga,  without 
the  smallest  d«ad.    They  carry  it  in  their  hands,  as  innocent 
asthemselves.Tind  twist  it  about  their  necks,  arms,  and  bodies, 
in  a  thousand  directions.    This  circumstance  brings  to  recol- 
lection that  fine  emblem  of  Candour  and  Confidence  imagined 
by  the  genius  of  the  ancients  ;  a  child  smiling  on  a  snake, 
which  holds  him  fast  in  his  convolutions.  But,  in  that  beauti- 
ful allegory,  the  snake  is  supposed  to  conceal  a  deadly  poison ; 
while  the  Boiga  returns  caress  for  caress,  to  the  Indian  chil- 
dren who  fondle  it,  and  seems  pleased  to  be  twisted  about 
their  delicate  hands.    As  the  appearance  of  such  nimble  and 
innocent  animals  in  the  forests  must  be  extremely  beautiful, 
displaying  their  splendid  colours,  and  gliding  swiftly  from 
branch  to  branch,  without  possessing  the  smallest  noxious, 
quality ;  we  miglit  regret  that  this  species  should  require  a  de- 
gree of  heat  greatly  superior  to  that  of  our  regions,  and  that 
it  can  only  subsist  near  the  tropics  in  Asia,  Africa,  and  Ame- 
rica.    It  has  u.sually  a  hundred  and  sixty-six  large  plates,  and 
a  hundred  and  twenty-eight  pairs  of  small  plates,  but  is  sub- 
ject to  considerable  variation. 

"According  to  this  representation,  the  Boiga  is  not  merely 
to  be  praised  for  its  beauty,  but  may  be  said  to  fullll  the  old 
maxim  of  combining  the  wisdom  of  the  serpent  teith  the  harm- 
lessness  of  the  dove."  Cepede's  Hist,  of  oviparous  Quadrupeds 
and  Serpents. 
Instead  of  aKrpaioi,  harmless,  or  as  the  Etymol.  Mag.  defines 
.  it,  without  mixture  oferil,  the  Cod.  Bezm  reads  a-zX'jvaTaroi, 
simple — uncompoiiiided,  so  all  the  copies  of  Ihe  old  Itala.  the 
Vulgate,  and  the  Latin  father.'! :  but  this  curious  and  expla- 
natory reading  is  found  in  no  olher  Greek  MS. 

17.  But  beware  of  men]  Or,  be  on  your  guard  against  men, 
TO)!/  avQpuiitbiv,  THESE  men  ;  i.  e.  your  countrymen  ;  those  from 
whom  you  might  have  reasonably  expected  comfort  and  sup- 
port; and  especially  those  in  potcer,  who  will  abuse  that 
power  to  oppress  you. 


Councils]  "Zvvcipta,  sanhedrim.i,  and  synagogues.  See  on 
chap.  V.  22.  "  By  synagogues  we  may  understand  here,  not 
the  places  of  public  worship,  but  assemblies  where  three  ma- 
gistrates, chosen  out  of  the  principal  members  of  the  syna- 
gogue, presided  to  adjust  differences  among  the  people;  these 
had  power,  in  certain  cases,  to  condemn  to  the  scourge,  but 
not  to  death.  See  Acts  xxii.  19.  2  Cor.  xi.  24.  compared  with 
Lukexii.  11."   See  Lightfoot. 

16.  Ye  shall  be  brought  before  governors,  &c.]  "Thisaflbrds 
a  striking  proof  of  the  prescience  of  Christ.  Who  could  have 
thought  at  that  time,  that  tliese  despised  and  illiterate  men 
could  excite  so  much  attention,  and  be  called  upon  to  apologize 
for  the  profession  of  their  faith,  before  the  tribunals  of  the 
most  illustrious  pereonages  of  the  earth  1" — Wakefield. 

By  govertlors  and  kings  we  may  understand,  the  Roman 
proconsuls,  governors  of  provinces,  and  the  kings  who  were 
tributary  to  the  Roman  government,  and  the  emperors  them- 
selves, before  whom  many  of  the  primitive  Christians  were 
brought. 

For  a  testimony  against  them  and  the  Gentiles.]  That  is, 
to  render  testimony,  both  to  Jews  and  Gentiles,  of  the  truth 
and  power  of  my  Gospel. 

19.  Take  no  thought  how  or  what  ye  shall  speak.]  Tilrj  ficpifi- 
viTTCTt — Be  not  anriously  careful,  because  such  anxiety  ar- 
gues distrust  in  God,  and  infallibly  produces  a  confused  mind. 
In  such  a  state,  no  person  is  fit  to  proclaim  or  vindicate  the 
truth.  This  promise,  It  shall  be  given  you,  &c.  banishes  all 
distrust  and  inquietude  on  dangerous  occasions:  but  without 
encouraging  sloth  and  negligence,  and  without  dispensing 
with  the  obligation  we  are  under  to  prepare  ourselves  by  the 
meditation  of  sacred  trutlis,  by  the  study  of  the  Holy  Scrip- 
tures, and  by  prayer. 

It  shall  be  given  you  in  that  same  hour  tchat]  This  clause 
is  wanting  in  the  MSS.  D.  and  L.  and  several  others,  some 
Versions,  and  several  of  the  Fathers ;  but  it  is  found  in  Mark 
xiii.  11.  without  any  various  reading :  and  in  substance  in 
Luke  xi.  13. 

20.  For  it  is— the  Spirit  of  your  Father,  &c.]  This  was  en 
extraordinary  promise,  and  was  literally  fulfilled  to  those  first 
preachers  of  the  Gospel ;  and  to  them  it  was  essentially  ne- 
cessary ;  because  the  New  Testament  dispensation  was  to  be 
fully  opened  by  their  extraordinary  inspiration.  In  a  certain 
measure,  it  may  be  truly  said,  that  the  Holy  Spirit  animates 
the  true  disciples  of  Christ,  and  enables  them  to  speak.  The 
He&d  speaks  in  his  members,  by  his  Spirit :  and  it  is  the  pro- 
vince of  the  Spirit  of  God  to  speak  for  God.— Neither  surprise, 
defect  of  talents,  nor  even  ignorance  itself,  could  hurt  Ihe 
cause  of  God,  in  the  primitive  times,  when  the  hearts  and 
minds  of  those  divine  men  were  influenced  by  the  Holy  Spirit. 

Your  Father]  This  is  added  to  excite  and  increase  their 
confidence  in  God. 

21.  Ayid  the  brother  shall  deliver  up  the  brother,  &c.]  What 
an  astonishing  enmity  is  there  in  the  soul  of  man  against  God 
and  goodness ;  that  men  should  think  they  did  God  service,  in 
putting  to  death  those  who  difl!er  from  them  in  their  political 
or  religious  creed,  is  a  thing  that  cannot  be  accounted  for, 
but  on  the  principle  of  an  indescribable  depravity. 

O  shame  to  men  !  devil  with  devil  damn'd 

Firm  concord  holds,  men  only  disagree 

Of  creatures  rational ;  though  under  hope 

Of  heavenly  grace :  and  God  proclaiming  peace, 

Yet  live  in  hatred,  enmity  and  strife 

Among  themselves,  and  levy  cruel  wars, 

Wasting  the  earth,  each  other  to  destroy ! 

Par.  Lost,  b.  ii.  I.  496. 

22.  Ye  shall  be  hated  of  all  men  for  my  name's  sake]  Be- 
cause ye  are  attached  to  me,  and  saved  from  the  corruption 
that  is  in  the  world  ;  therefore  the  world  will  hate  you.  "The 
laws  of  Christ  condemn  a  vicious  world,  and  gall  it  to  revenge." 

lie  that  endureth  to  the  end  shall  be  saved.]  He  who  holds 
fast  faith  and  a  good  conscience  to  the  end,  till  the  punishment 
threatened  against  this  wicked  people  be  poured  out,  he  shall 
be  saved,  presened  from  the  destruction  that  shall  fall  upon 
the  workers  of  iniquity.  This  verse  is  commonly  understood 
to  refer  to  the  destruction  of  Jerusalem.  It  is  also  true,  that 
they  who  do  not  hold  fast  faith  and  a  good  conscience  till  deaiA, 
have  no  room  to  hope  for  an  admission  into  the  kingdom  of 
God. 

23.  But  when  they  persecute  you]  It  is  prudence  and  humi- 
litv  (when  charity  or  righteousness  obliges  us  not  to  the  con- 
trary) to  avoid  persecution.  To  deprive  those  who  are  dis- 
posed to  do  evil,  of  the  opportunities  of  doing  it :  to  convey  the 
grace  which  thev  despise  to  others  ;  to  suicomplish  God's  de. 
signs  of  justice  on  the  fonner,  and  of  mercy  on  the  latter,  cat 

53 


We  should  fear  God 


ST.  MATTHE^y. 


rather  than  man. 


the  servant  as  his  lord.  If  *  tliey  have  called  the  master  of  the 
house  t  Beelzebub,  liow  much  more  shall  they  call  them  of  his 
household  1 

26  Fear  them  not  therefore :' for  there  is  nothing  covered, 
that  shall  not  be  revealed  ;  and  hid  tliat  shall  not  be  known. 

27  VVliat  I  tell  you  in  darkness,  that  speak  ye  in  light:  and 

aCh,  12.  24.  Mark  a  2a.  Luke  11.  15.  John  8.  48,  fS.— b  Gr.  Beelzehul.— c  Moik 
t  a.     Luke  8  17.  &.  12.  2,  3.— d  Isa.  3.  12,  13.     Luke  12.  4.     1  Pel.  3   14. 


consequences  of  the  flight  of  a  persecuted  preacher.  This 
flight  is  a.  precept  to  those  who  are  highly  necessary  to  tlie 
church  of  dhrist,  and  advice  to  those  who  might  imprudently 
draw  upon  themselves  persecution,  and  of  indulgence  for 
those  who  are  weak.  But  this.;?i^/j/  is  highly  criminal  in  those 
mercenary  preachers,  who,  through  love  to  their  flesh  and  their 
property,  abandon  the  flock  of  Christ  to  the  wolf.  .See  Q,ueS7iel. 

In  this  cily,Jiee  ye  into  another]  There  is  a  remarkable  re- 
petition of  this  clause  found  in  the  MSS.  DL.  and  eight  otiiers  ; 
tlie  Arnietiian,  Saxon,  all  the  Itata  except  thi-ee ;  Athan. 
'i'hcodor.  Tertul.  August.  Ambr.  Hilar,  and  Juvenciis.  Ben- 
gel,  in  his  Gnomon,  approves  of  this  reading.  On  the  above 
authorities,  Griesbach  has  insei'ted  it  in  the  text.  It  probably 
made  a  portion  of  this  Gospel  as  written  by  Matthew. 

Ye  shall  not  hare  gone  over  (ended  or  finished,  m&rgm)  the 
cities,  dj-c.)  The  word  r£A«cr>7T«  here  is  generally  understood 
as  implying  to  go  over  or  through,  intimating  that  there  should 
not  be  time  for  the  disciples  to  travel  over  the  cities  of  Judea, 
before  the  destruction  predicted  by  Chi-ist  should  take  place. 
B«t  this  is  very  far  from  being  the  truth,  as  tliere  were  not  less 
than  40  years  after  this  was  spoken,  before  Jerusalem  was  de- 
sln>yed,  rtXtiaiv  Kai  iiavQavavrinv  sxe  used  by  the  Septuagint,  1 
Clir.  .XXV.  8.  for  those  who  teach,  and  those  who  learn.  And 
TO(j  Tc\stoii  is  used  by  the  apostle,  1  Cor.  ii.  6.  for  those  who 
are  perfectly  instructed  in  the  things  of  God.  Ovid  has  used 
the  I.aiin  perficio,  which  answers  to  the  Greek  TtXciow,  in  ex- 
actly the  same  sense.  Phillyrides  puerum  cithard  perfecit 
Achillem.  "  Chiron  taught  tlie  young  Achilles  to  play  oh  the 
harp."  For  these  reasons  some  contend  that  the  passage  should 
be  translated,  ye  shall  not  have  instructed,  i.  e.  preached  the 
Oa.<!pol  ?■«  the  cities  of  Israel,  till  the  Son  of  man  be  come. 
Tlie  Greek  divines  call  baptism  rcXciuaii  or  initiation.  See 
Leigh.  Crit.  sacr.  Edit.  Amst.  p.  32G.  328. 

Dr.  I.ightfoot  supposes  the  meaning  to  be,  "  ye  shall  not  have 
travelled  over  the  cities  of  Israel,  preaching  the  Gospel,  before 
the  Son  of  man  is  revealed  by  his  resurrection,  Rom.  i.  4.  com- 
pare .Acts  Ui.  19,  20.  and  v.  26.  To  you  first  God  raising  up 
his  iSnn,  sent  him  to  bless  you,  &c.  Tlie  epoch  of  the  Mes- 
siah is  dated  from  the  resurrection  of  Christ."  After  all,  the 
place  may  be  understood  literally;  for  tcXciv  rag  ttuXcis,  to 
finish  tlie  cities,  is  only  a  concise  mode  of  speech  for  TeXciu 
niiv  lia  Tag  iruXcig,  to  complete  the  journey  through  the  cities. 
To  finish  the  survey,  to  preach  in  every  one  -.—till  the  Son  of 
vian  be  come,  may  i-efer  eitlier  to  the  outpouring  of  the  Spirit 
on  the  day  of  Pentecost,  or  to  the  subversion  of  the  Jewish 
state.     See  Rosenmuller. 

24.  The  disciple  is  not  above  his  master]  Or  in  plainer 
terms,  A  scholar  is  not  above  his  teacher.  The  saying  itself 
requires  no  comment,  its  truth  and  reasonableness  are  sell- 
pvideiit,  but  the  spirit  and  design  of  it  should  be  carefully  at- 
tended lo.  Jesus  is  the  great  teacher,  we  profess  to  be  his 
tcholars.  He  who  keeps  the  above  saying  in  his  heart,  will 
never  complain  of  what  he  suffers.  How  many  irregular 
thoughts  and  affections  is  this  maxim  capable  of  restraining  ! 
A  man  is  not  a  scholar  of  Christ  unless  he  learn  his  doctrine ; 
and  he  does  not  learn  it  as  he  ought,  unless  he  put  it  \n  practice. 

2!).  It  is  enough  for  the  disciple  that  he  be  as  his  viaster] 
Can  any  man  who  pretends  to  be  a  scholar  or  disciple  of  Je- 
sas  Christ,  expect  to  be  treated  well  by  the  world7  Will 
not  the  world  love  its  own,  and  thexn  only?  Why  then  so 
much  impatience  under  sufferings,  such  an  excessive  sense 
of  injuries,  such  delicacy  :  can  you  expect  any  thing  from 
the  world  better  than  you  receive  ■?  If  you  want  the  honour 
that  comes  from  it,  abandon  Jesus  Christ,  and  it  will  again 
receive  you  into  its  bosom.  But  you  will,  no  doubt,  count 
the  cost  before  you  do  this.  Take  the  converse,  abandon  the 
love  of  the  woPld,  &c.  and  God  will  receive  you. 

Beelzebub]  This  name  is  variously  written  in  the  MSS. 
Beelzeboul,  Beelzeboun,  and  Beelzebud,  but  there  is  a  vast 
majority  in  favour  of  the  reading  Beelzebul,  which  should,  by 
all  mean.s,  be  inserted  in  the  text  instead  of  Beelzebub.  See 
the  reasons  below,  and  see  the  margin. 

It  is  supposed  that  this  idol  was  the  same  with  2i3T  SjJi 
Baal  zebub,  the  god  fly,  worshipped  at  Ekron,  2  Kings  i.  2, 
&c.  who  had  his  name  changed  afterward  by  the  Jews  to 
7121  'jya  Baal  zebul,  the  dung  god,  a  title  expressive  of  the 
utmost  contempt.  It  seems  probable  that  the  worship  of  this 
vile  Idol  continued  even  to  the  time  of  our  Lord  ;  and  the  title 
being  applied  by  the  Jews  to  our  blessed  Lord,  affords  the 
strongest  proof  of  the  inveteracy  of  their  malice. 

Dr.  Lightfoot  has  some  useful  observations  on  this  subject, 
which  I  shall  take  the  liberty  to  subjoin. 

"  For  the  searching  out  the  sense  of  this  horrid  blasphemy, 
these  things  are  worthy  observing. 

V  ^"J.^'IS  '^^  Jews  it  was  held,  in  a  manner,  for  a  mat- 
ter of  religion,  to  reproach  idols,  and  to  give  them  odious 
naines.  It.  Akibar  saith,  idolatry  pollutes,  as  it  is  said,  Thou 
Shalt  cast  away  the  (idol)  as  something  that  is  abominable, 
and  thou  Bhall  say  to  it,  Get  thee  hence.  (Isai.  xxx.  22.) 
54 


what  ye  hear  in  the  ear,  that  preach  ye  upon  the  houscCtips. 

23  J  And  fear  not  them  which  kill  the  body,  but  are  not  cble 
to  kill  the  soul:  bt>t  rather  fear  him  which  is  able  to  destroy 
both  soul  and  body  in  hell. 

29  Are  not  two  sparrows  sold  for  a  '  farthing?  and  one  of  them 
sliall  not  fall  on  the  ground  without  your  Father. 

elt  is  in  value  half-penny  farching  in  ilic  original,  as  being  Ihe  tenlk  part  of  lh« 
Roman  penny.    See  on  Ch.  18.  23. 

R.  Lazar  saith,  thou  shalt  say  to  it,  Get  thee  hence;  that 
which  they  call  the  face  of  God,  let  them  call  the  face  of  a  dog. 
That  which  they  call  DO  pj7  ein  cos,  the  fountain  of  a  cup, 
let  them  call  yip  ]y  ein  kuts,  the  fountain  of  toil,  (or  o| 
flails.)  That  which  they  call  ni^lJ  ged  yah,  fortune,  let  them 
call  Ni'''?;  geliyah,  a  stink,  &c.  That  toicn  rvhich  sometimes 
was  called  Bethel,  teas  afterwards  call  Bethaven. — See  also 
the  Tract  Schahbath. 

"  II.  Among  the  ignominious  names  bestowed  upon  idol.?, 
the  general  and  common  one  was  '?i3T  Zeb-ul,  dung,  or  a  DtrNO- 
HILL.  '  Even  to  them  that  have  stretched  out  their  hands,  '?i3t2 
bezebul,  in  a  dunghill,  (that  is,  in  an  idol  temple,  or  in  idolatry) 
there  is  hope.  Tliou  canst  not  bring  them  (into  the  church) 
because  they  have  stretched  forth  their  hands,  bezebul,  in  a 
dunghill.  But  yet  you  cainiol  reject  them,  because  they  have 
repented."  And  a  little  after,  He  that  sees  them  dunging, 
I'''?2t2  (that  is,  sacrificing)  to  an  idol,  let  him  say,  cursed  be  he 
that  sacrifices  to  a  strange  god.  Let  them,  therefore,  who 
dare,  form  this  word  in  Mattheiv  into  Beelzebub.  I  am  so 
far  from  doubting  that  the  Pharisees  pronounced  the  word 
BEELZEBUL,  and  that  Matthew  so  wrote  it,  that  I  doubt  not 
but  the  sense  fails,  if  it  be  writ  otherwise. 

"III.  Very  many  names  of  evil  spirits,  or  devils,  occur  in 
the  Talmud,  which  it  is  needless  here  to  mention.  Among 
all  the  devils,  they  esteemed  that  devil  the  worst,  the  foulest'^ 
as  it  were,  the  prince  of  the  rest,  who  ruled  over  the  idols, 
and  by  whom  oracles  and  miracles  were  given  fortii  among 
the  heathens  and  idolaters.  And  they  were  of  this  opinion  for 
this  reason,  because  they  held  idolatry  above  all  other  things, 
chiefly  wicked  and  abominable,  and  to  be  the  prince  and  head 
of  evil.  This  demon  they  called  "7121  "jya  Baalzelml,  not  so 
much  by  a  proper  name,  as  by  one  more  general  and  com- 
mon ;  as  much  as  to  say,  the  lord  of  idolatry :  the  worst  devil, 
and  the  worst  thing :  and  they  called  him  the  prince  of  devils, 
because  idolatry  is  the  prince  (or  chief)  of  wickedness." 

26.  Fear  them  not]  A  general  direction  to  all  the  perse- 
cuted followers  of  Christ.  Fear  them  not,  for  they  can  make 
you  suffer  nothing  worse  than  they  have  made  Christ  suffer, 
and  under  all  trials  he  has  promised  the  most  ample  support. 

For  there  is  nothing  covered,  &c.]  God  sees  every  thing: 
this  is  consolation  to  the  upright,  and  dismay  to  the  wicked, 
and  he  will  bring  into  judgment  every  work,  and  every 
secret  thing,  whether  good  or  bad.     Eccl.  xii.  14. 

27.  What  I  tell  you  in  darkness]  A  man  ought  to  preach 
that  only,  which  he  has  learned  from  God's  Spirit,  and  his 
testimonies,  but  let  him  not  pretend  to  bring  forth  any  thing 
new  or  mysterious.  There  is  nothing  that  concerns  our  sal- 
vation that  is  newer  thhti  the  7iew  covenant;  and  in  that 
there  is,  properly  speaking,  no  mysteries :  what  was  secret 
before,  is  now  made  manifest  in  the  Gospel  of  the  ever-bless- 
ed God.     See  Ephes.  iii.  1—12. 

What  ye  hear  in  the  ear]  The  doctor  who  explained  the 
law  in  Hebrew,  had  an  interpreter  always  by  him,  in  whose 
ears  he  softly  whispered  what  he  said  ;  this  interpreter  spoke 
aloud  what  had  been  thus  whispered  to  him.  Lightfoot  has 
clearly  proved  this  in  his  Horffi  Talmudicae,  wid  to  this  cus- 
tom our  Lord  here  evidently  alludes.  The  spiffl;  of  our  Lord's 
direction  appears  to  be  this:  whatever  I  speak  to  you  is  for 
the  benefit  of  mankind, — keep  nothing  from  them,  declare 
explicitly  the  whole  counsel  of  God,  preach  ye  (Kripv^arc, 
proclaim)  on  the  house  tops.  The  houses  in  Judea  were  flat- 
roofed,  with  a  balustrade  round  about,  which  were  used  for 
the  purpose  of  taking  the  aii",  prayer,  meditation,  and,  it 
seems  fiom  this  place,  for  announcing  things  in  the  most 
public  manner.  As  tliere  are  no  bells  among  the  Turks,  a 
crier  proclaims  all  times  of  public  worship  from  the  house- 
tops. Who,ever  will  give  himself  the  trouble  to  consult  the 
following  Scriptures,  will  find  a  variety  of  uses  to  which  these 
housetops  were  assigned.  Deut.  xxii.8.  Josh.  ii.  6.  Judg.  ix. 
51.  Neh.  viii.  16.  2  Sam.  xi.  2.  2  Kings  xxiii.  12.  Isa.  xv. 
3.     Jer.  xxxii.  29.  and  Acts  x.  9. 

Lightfoot  thinks  that  this  may  be  an  allusion  to  that  cus. 
torn,  when  the  minister  of  the  synagogue,  on  the  Sabbath  eve, 
sounded  with  a  trumpet  six  times,  upon  the  roof  of  a  very 
high  house,  that  from  thence  all  might  have  notice  of  the 
coining  in  of  the  Sabbath.  The  first  blast  signified  that  they 
sliould  leave  off"  their  work  in  tlie  field ;  the  second,  that  they 
should  cease  from  theirs  in  the  city ;  the  third,  that  they  should 
light  the  Sabbath  candle,  Ac. 

28.  Fear  them  not  which  hill  tlic  body]  Toiv  aTroKreti'ovTon'. 
Those  who  slay  with  acts  of  cruelty,  alluding  probably  to  tlie 
cruelties  which  persecutors  should  exercise  on  his  followers 
in  their  martyrdom — But  are  not  able  to  hill  the  soul.  Henco 
we  find  that  the  body  and  the  soul  are  distinct  principles,  for 
the  body  may  be  slain  and  the  soul  escape;  and  secondly, 
that  the  soul  is  immnterial,  for  the  murderers  of  the  body  are 
not  able,  /oy  Svva/ici'ow,  have  it  not  in  their  power  to  injure  it. 

Fear  him]  It  is  not  hell  fire  we  ai-e  to  fear,  but  it  is  God  ; 
without  the  stroke  of  whose  justice,  hell  itself  would  be  no 


The  necessity  of  faithfulness 


CHAPTER  X. 


in  the  cause  qf  Christ. 


30  "  But  the  very  hairs  of  your  head  are  all  numbered. 

31  Fear  yo  not  therefore,  ye  are  of  more  value  than  many 
sparrows. 

32  b  Whosoever  therefore  shall  confess  me  before  men,  ■=  him 
will  I  confess  also  before  my  Father  which  is  in  heaven. 

33  d  But  whosoever  shall  deny  me  before  men,  him  will  I 
also  deny  before  niv  Father  wliich  is  in  heaven. 

M  '  Think  not  that  I  am  come  to  send  peace  on  earth :    I 
came  not  to  send  peace  but  a  sword. 

»  1  Sam.  M.  43.     2Sam.  U.  11.     Luke  21    19.     Acis  27.  »).— h  Luke  12.  8.     Kom. 
10.  9,  10.— c  Rev.  3.  5.— <1  Mark  9  ?S.     Luke  9.  26.    2  Tim  2.  12. 


punishment ;  and  whose  frown  would  render  heaven  itself 
insupportable.  What  strange  blindness  is  it  to  expose  our 
souls  to  endless  ruin,  which  should  enjoy  God  eternally  ;  and 
to  save  and  pamper  the  body,  by  which  we  enjoy  nothing  but 
the  creatures,  and  them  only  for  a  moment ! 

29.  Are  not  two  spa  nows  sold  for  a  farthing  T\  Kaaaoiav. 
A  Roman  As  was  one  tenth  of  a  Denarius,  which  was  about 
sevenpence  lialfpcnni/,  and  one  tenth  of  sevenpence  halfpen- 
ny makes  just  Ihreejarlldngs. 

The  word  aaaapiov,  which  we  translate  farthing,  is  found 
among  the  rabbins  in  the  word  ">D"'5?  aisar,  which,  according 
to  Maimonides,  is  equal  to  four  grains  of  silver;  but  is  used 
among  them  to  express  a  thing  of  the  lotcest,  or  almost  no 
value.  Our  Lord  seems  to  have  borrowed  tlie  expression, 
one  of  them  shall  not  fall  on  the  ground,  &c.  from  his  own 
countrymen.  In  Bcreahilh  Rahba,  sect.  79.  fol.  77.  it  is  said. 
In  the  time  in  which  tlie  Jews  were  compelled  to  apostatize, 
Rab.  Simeon  Ben.  Jochai,  and  Eliezer  lUs  son,  hid  tliemselvcs 
in  a  cave,  and  lived  \ipon  dry  husks.  After  thirteen  years 
they  came  out,  and  sitting  at  the  mouth  of  the  cave,  they  ob- 
served a  fowler  stretching  his  nets  to  catch  birds ;  and,  as  of- 
ten as  the  Bath  Kol  said  "diD''T  dirnos,  escape,  the  bird  esca- 
ped :  but  when  it  said  N'jipiJD  spicula,  a  dart,  the  bird  was 
taken.  Then  the  rabbin  said,  Even  a  bird  is  not  taken  with- 
out  heaven,  i.e.  without  tlie  will  of  God,  how  much  less  the 
life  of  man-!  The  doctrine  intended  to  be  inculcated  is  this  : 
The  providence  of  God  extends  to  the  minutest  tilings ;  every 
thing  is  continually  under  the  government  and  care  of  God, 
and  nothing  occurs  without  his  will  or  permission  :  if  then 
he  regards  sparroirs,  how  much  more  man,  and  how  much 
more  still  the  soul  tliat  trusts  in  him. 

Fall  on  the  ground]  Instead  of  cm  Trjv  ynv,  Origen,  Cle- 
vient,  Chrysostom,  Juicncus,  and  six  MSS.  of  Mathai,  read 
»ij  rrjv  iraytSa,  into  a  snare,  liengel  conjectures  that  it  might 
have  been  written  at  fust,  ein  rrjv  irayiiv  ;  that  the  first  syllable 
Tta,  being  lost  out  of  the  word,  yr]v,  the  earth,  instead  of  iray-qv, 
snare,  becam^  the  common  reading. 

Without  your  Father.]  Without  the  will  of  your  Father  : 
rijf  0ovXrii,  the  icill  or  counsel  is  added  here  by  Origen,  Cop- 
tic, all  the  Arabic,  latter  Persic,  Gothic,  ,a\\  the  Itala,  except 
two  ;  Tert.  Iren.  Cypr.  Nuvalian,  and  other  Latin  fathei-s. 
If  the  evidence  be  considered  as  insullicient  lu  entitle  it  to  ad- 
mission into  the  text,  let  it  stand  there  as  a  supplementary 
Italic  word,  necessary  to  make  the  meaning  of  the  place 
evident. 

All  things  are  ordered  by  the  counsel  oi  GoA.  This  is  a 
great  consolation  to  those  who  are  tried  and  afflicted.  The 
belief  of  an  all  wise,  ctll  directing  Providence,  is  a  powerful 
support  under  the  most  gi-ievous  accidents  of  life.  Nothing 
escapes  his  merciful  regards,  not  even  the  smallest  things,  of 
which  hs  may  be  said  to  be  only  the  creator  and  preserver  ; 
how  much  less  those  of  whom  he  is  the  father,  saviour,  and 
endless  felicity  f    Sec  on  Luke  xii.  7. 

30.  But  the  very  hairs  of  your  head  are  all  ntimbered] — 
Nothing  is  more  astonishing  tlian  the  care  and  concern  of 
God  for  his  followers.  The  least  circumstances  of  their  life 
are  regulated,  not  merely  by  that  general  providence  which 
extends  to  all  things;  but  by  a  particular  providence,  which 
fits  and  directs  all  things  to  the  design  of  their  salvation,  cans, 
ing  tliem  all  to  co-operate  for  their  present  and  eternal  good. 
Rom.  v. 

31.  Fear  ye  not — ye  are  of  jnore  value.]  None  can  esti- 
mate the  value  of  a  soul,  for  which  Christ  ha.s  given  his  blood 
and  life!  Have  confidence  in  his  goodness,  for  he  who  so 
dearly  purchased  thee,  will  miraculously  preserve  and  save 
thee.     Did  the  poet  intend  to  contradict  Christ  when  he  said, 

"  lie  sees  with  equal  f^s,  as  God  of  all, 

A  HERO  perish,  or  a  sPARROw/a/i  1" 
IIow  cold  and  meagre  is  this  shallow  deislical  saying !  That 
Is,  a  sparrow  is  of  as  much  worth  in  the  sight  of  God,  who 
regards  (if  we  may  believe  the  poet)  things  only  in  general,  as 
an  immortal  soul,  purchased  by  the  sacrifice  of  Christ ! 

32.  M/lwsoever  therefore  shall  confess  me  before  men]  That 
Is,  whosoever  shall  acknowledge  me  to  be  the  Messiah,  and  have 
his  heart  and  life  regulated  bv  my  Spirit  and  doctrine.  It  is 
not  merely  sufficient  to  have  the  heart  riglit  before  God ;  there 
must  be  a  firm,  manly,  and  public  profession  of  Christ  be- 
fore men.     "I  am  ntj  hypocrite,"  says  one;  neither  should 

you.  "  I  will  keep  my  religion  to  myself."  i.  e.  you  will  not 
confess  Christ  before  men  ;  then  he  will  renounce  you  before 
God. 

We  confess  or  own  Christ  when  we  own  his  doctrine,  his 
ministers,  his  servants,  and  when  no  fear  hinders  us  from 
supporting  and  assisting  them  in  times  of  necessity. 

33.  Whosoever  shall  deny  me]  Whosoever  prefers  his 
worldly  interest  to  his  duty  to  God,  sets  a  greater  value  on 


35  For  I  am  come  to  set  a  man  at  variance  f  against  his  fa- 
ther, and  the  daugliter  against  her  mother,  and  the  daughter- 
in-law  against  her  mother-in-law. 

3fi  And  i"'  a-man's  foes  shall  be  they  of  his  own  household. 

37  hllc  that  lovelh  father  or  mother  more  than  me,  is  not 
worthy  of  me  :  and  he  tliat  loveth  son  or  daughter  more  than 
me,  is  not  worthy  of  me. 

38  '  .\nd  he  that  taketli  not  his  cross  and  foUowelh  after  me, 
is  not  wortliy  of  me. 

e  Luke  12  49,  M,  52,  S3.-f  Mic.  7  6.—e  P«.  tl  9  &  95.  13.  Stir.  7.  6.  John  13. 
18  -h  Luke  II.  26.-1  Ch.  16  '.H.     Mark  8.  M.     Luke  9.  23.  &.  14.  1?. 


earthly  than  on  heavenly  things;  and  prefers  the  friendship 
of  men  to  the  approbation  of  God. 

Let  it  be  remembered,  that  to  be  renounced  by  Christ,  is  to 
have  him  neither  for  a  Mediator  nor  Saviour.  To  appear  be- 
fore the  tribunal  of  Cod  without  having  Christ  for  our  advo- 
cate, and,  on  the  contrary,  to  have  him  tliere  as  our  judge, 
and  a  witness  against  us, — how  can  a  man  think  of  this  and 
not  die  with  horror ! 

34.  I'hink  wd  that  I  am  come  to  send  peace,  &c.]  The 
meaning  of  this  difTicult  passage  will  be  plain,  when  we  con- 
sider  the  import  of  the  word  ceace,  and  the  expectation  of 
the  Jews.  I  have  already  hacl  occasion  to  remark  (ver.  12.) 
that  the  word  DiW  shalom.  rendered  by  the  Greeks  ctpiivn, 
was  used  among  the  Hebrews  to  express  all  possible  bless- 
ings, temporal  aiid  spiritual ;  but  especially  tlie/prmer.  The 
expectalioyi  of  the  Jews  was,  that  when  the  Mes.iiah  should 
come,  all  teiiiporal  prosperity  should  be  accumulated  on  the 
land  of  Jiidea;  therefore  rriv  yriv,  in  this  verso,  should  not  he 
translateil  tlie  earth,  but  this  land.  The  import  of  our  Lord's 
teaching  here,  is  this,  Do  not  imagine,  as  the  Jews  in  general 
vainly  do,  that  I  am  come  to  send  forth  i0aXXctv)  hy  forcing 
out  the  Roman  power,  that  temporal  prosperity  which  they 
long  for  ;  I  am  not  come  for  this  purpose,  but  to  send  forth 
(0a\X€ii>')  the  Roman  sword,  to  cut  off  a  disobedient  and  re- 
bellious nation,  the  cup  of  whose  iniquity  is  already  full,  and 
whose  crimes  cry  aloud  for  speedy  vengeance.  See  also  on 
Luke  xii.  49.  From  the  time  they  rejected  the  Messiah,  thry 
were  a  prey  to  the  most  cruel  and  destructive  factions  ;  they 
employed  their  time  in  butchering  one  another,  till  the  Ho- 
man  sword  was  imsheathed  against  them,  and  desolated  tho 
land. 

35.  /  am  come  to  set  a  m.an  at  variance]  The  Spirit  of 
Clirist  can  have  no  union  witli  the  spirit  of  the  world.  Ev<n 
a  father,  while  unconverted,  will  oppose  a  godly  child.  Thi'H 
the  spirit  that  is  in  tliose  who  sin  against  God,  is  opposed  to 
that  spirit  which  is  in  the  followers  of  tite  Most  High.  It  is 
the  spirits  then  that  are  in  opposition,  and  not  the  persons. 

36.  A  man's  foes  shall  be  they  of  his  own  household.)  Our 
Lord  refers  here  to  their  own  traditions.  So  Sola,  fol.  49. 
"A  little  beforethecomingof  the  Messiah,  the  son  shall  insult 
the  father,thedau!rhter  rebel  against  her  mother,  the  daughter- 
in-law  against  hermother-iii-law  ;  and  eachman  shall  have  his 
own  household  frirhis  enemies."  Again,  in  sanhedrim,  fol.  97. 
it  is  said,  "In  tlie  ase  in  which  the  ;\lessiah  shall  come,  the 
young  men  shall  turn  the  elders  into  ridicule  ;  the  elders  shall 
rise  up  against  the  youth,  the  daughter  against  her  mother, 
the  daughter-in-law  against  her  mother-in-law  ;  and  the  men 
of  that  age  shall  be  excessively  impudent ;  nor  shall  the  son 
reverence  his  father."  These  are  most  remarkable  sayings, 
and  by  them  our  Lord  shows  them  that  he  was  tlie  Messiah, 
for  all  these  things  litprally  took  place  shortly  after  their  final 
rejection  of  Christ.  See  the  terrible  account,  given  by  Jos?- 
phus,  relative  to  the  desolations  of  those  times.  Through  the 
just  judgment  of  God,  they  who  rejected  the  Lord  that  bought 
them,  became  abandoned  to  every  species  of  iniquity  ;  tney 
rejected  the  salvation  of  God,  and  fell  into  the  condemnation 
of  the  devil. 

Father  Quesnel's  note  on  this  place  is  worthy  of  deep  at- 
tention. "  T]\c  father  (says  he)  is  the  enemy' of  his  son, 
when,  through  a  bad  education,  an  irregular  love,  and  a  cruel 
indulgence,  he  leaves  him  to  take  a  wrong  bias,  instructs  him 
not  in  his  duty,  and  fills  his  mind  with  ambitious  views.  The 
son  is  the  father's  enemy  when  he  is  the  occasion  of  his  doing 
injustice,  in  order  to  heap  up  an  estate  for  him,  and  to  make 
his  fortune.  The  mother  is  the  daughter's  eiiemy  when  she 
instnicts  her  to  please  the  world,  breeds  her  up  in  excess  and 
vanity,  and  suflers  any  thing  scandalous  or  unseemly  in  her 
dress.  The  daughter  is  the  mother's  enemy  when  she  becomes 
her  idol,  when  she  engages  her  to  comply  with  her  own  irre- 
gular inclinations,  and  to  permit  her  to  frequent  balls  and 
plays.  The  master  is  the  enemy  of  his  servant,  and  the  ser- 
vant that  of  his  master,  when  the  one  takes  no  care  of  the 
others  salvation,  and  the  later  is  subservient  to  his  master's 
passions." 

37.  lie  thatloTcA  father  or  mother  more  than  me)  He  whom 
we  love  the  most,  is"  he  whom  we  study  most  to  please,  and 
whose  will  and  interests  we  prefer  in  all  cases.  If.  in  order 
to  please  a  father  or  mother  who  are  opposed  to  vital  godli- 
ness, we  abandon  God's  ordinances  and  fcllowers,  we  are  un- 
worthy of  any  thing  but  hell. 

38.  tie  that  takelh  not  his  cross]  i.  e.  He  who  is  not  ready, 
after  my  example,  to  suffer  death  in  the  cause  of  my  religion, 
is  not  worthy  of  me,  does  not  deseri'e  to  be  called  my  dis- 
ciple. 

This  alludes  to  the  custom  of  causing  the  criminnl  fo  bear 
his  oun  cross  to  the  place  of  execution,  so  Phitarch,  EKOj-oi 
55 


John  the  Baptist  sends 


ST.  MATTHEW. 


two  of  his  disciples  to  Christ; 


39  'He  that  flndeth  his  life  shall  lose  it;  and  he  that  loseth 
Jiis  life  for  my  sake  shall  find  it. 

40  II  b  He  that  receiveth  you,  receiveth  me ;  and  he  that  re- 
ceiveth  me,  receiveth  him  that  sent  me. 

41  'He  that  receiveth  a  prophet  in  the  name  of  a  prophet, 
shall  receive  a  prophet's  reward  ;    and  he  that  receiveth  a 

&  Ch.  16.  25.     Luke  17.  33.    John  12.  23,-b  Ch.  18.  5.    Luke  9.  48.  &.  10.  16.  John 
n.  SO.    Gal  4.  14. 


TMV  KaKovpycjv  cic0epet  tov  avTOV  Tavpov.  Each  of  the  malefac- 
tors carries  on  his  own  cross.     See  John  xix.  17. 

39.  He  thatfindelh  his  life,  &.C..  i.  e.  He  who,  for  the  sake 
of  liis  temporal  interest,  abandons  his  spiritual  concerns, 
shall  lose  his  soul ;  and  he  who,  in  order  to  avoid  martyrdom, 
abjures  the  pure  religion  of  Christ,  sliall  lose  his  soul,  and  per- 
haps his  life  too.  He  that  flndeth  his  life  shall  lose  it,  was 
literally  fulfilled  in  Archbishop  Cranmer.  He  confessed 
Christ  against  tlie  devil,  and  his  eldest  son,  the  pope.  He  was 
ordered  to  be  burnt ;  to  save  his  life  he  recanted,  and  was, 
notwithstanding,  burnt.  Whatever  a  man  sacrifices  to  God 
is  never  lost,  for  he  finds  it  again  in  God. 

There  is  a  fine  piece  on  this  subject  in  Juvenal,  Sat.  viii.  1. 
80.  wliich  deserves  to  be  recorded  here. 

Ambiguae  si  quando  citabere  testis 
Incertseque  rei,  Phalaris  licet  imperet  ut  sis 
Falsus,  et  admoto  dictet  perjuria  tauro, 
Summum  crede  nefas  animam  prseferre  pudori, 
Et  propter  vitam  Vivendi  perdere  causas. 

If  ever  call'd 
To  give  thy  witness  in  a  doubtful  case. 
Though  Plialaris  himself  should  bid  tliee  lie, 
On  pain  of  torture  in  his  flaming  bull, 
Disdain  to  barter  innocence  for  life  ; 
To  which  life  owes  its  lustre  and  its  worth. —  Wakefield. 

40.  He  that  receiveth  you]  Treats  you  kindly,  receiveth  me  ; 
I  will  consider  the  kindness  as  shown  to  myself,  for  he  who 
receiveth  me  as  the  true  Messiah,  receiveth  that  God  by 
whose  counsels  and  through  whose  love  I  am  come. 

41.  He  that  receiveth  a  prophet]  Tlpo(f>riTriv,  a  teacher,  not 
a  foreteller  of  future  events,  for  this  is  not  always  the  mean- 
ing of  the  word  :  but  one  commissioned  by  God  to  teach  the 
doctrines  of  eternal  life.  It  is  no  small  honour  to  receive 
into  one's  house  a  minister  of  Jesus  Christ.  Every  person  is 
not  admitted  to  e.xercise  the  sacred  ministry  :  but  none  are 
c.Ycluded  from  partaking  of  its  grace,  its  spirit,  and  its  re- 
ward. If  the  teacher  should  be  weak,  or  even  if  he  should 
be  found  afterward  to  have  been  worthless  ;  yet  the  person 
who  has  received  him  in  the  name,  under  the  sacred  charac- 
ter of  an  evangelist,  shall  not  lose  his  reward  ;  because  what 
he  did,  he  did  for  the  sake  of  Christ,  and  through  love  for  his 
church.    Many  sayings  of  this  kind  are  found  among  the  rab- 


righteous  man,  in  the  name  of  a  righteous  man,  shall  receive 
a  righteous  man's  reward. 

42  d  And  whosoever  shall  give  to  drink  unto  one  of  these  lit- 
tie  ones,  a  cup  of  cold  water  only,  in  the  name  of  a  disci- 
ple, verily  I  say  unto  you,  he  shall  in  no  wise  lose  his  re- 
ward. 

c  1  Kings  17.  10.  &  13.  4.    2  Kinics  4.  8.— d  Ch.  8.  5,  6.  &  25.  40.    Mark  9.  41 , 


bins,  and  this  one  is  common  ;  "  He  who  receives  a  learned 
man,  or  an  elder,  into  his  house,  is  the  same  as  if  he  had  re- 
ceived the  Shecinah  !"  and  again,  "  He  who  speaks  against  a 
faithful  pastor,  it  is  the  same  as  if  he  had  spoken  against  God 
himself."    See  Schoettgen. 

42.  A  Clip  of  cold  icater]  fSaroi  is  not  in  the  common  te.xt, 
but  it  is  found  in  the  Codex  Bezce,  Coptic,  Armenian,  Gothic, 
Anglo-Saxon,  Slavonic,  all  copies  of  the  Itala,  Vulgate,  and 
Origen.  It  is  necessarily  understood,  the  ellipsis  of  the  same 
stibstantive  is  frequent  both  in  the  Greek  and  Latin  writers. 
See  Wakefield. 

Little  o?ies]  My  apparently  mean;  and  generally  despised 
disciples. 

But  a  cup  of  water  in  the  eastern  countries  was  not  a  mat- 
ter of  small  worth.  In  India,  the  Hindoos  go  sometimes  a 
great  way  to  fetch  it,  and  then  boil  it  that  it  may  do  the  less 
hurt  to  travellers  when  they  are  hot ;  and  after  that  they  stand 
from  morning  to  night  in  some  great  road,  where  there  is  nei- 
ther pit  nor  rivulet,  and  oflTer  it  in  honour  of  their  god  to  be 
drunk  by  all  passengers.  This  necessary  work  of  charity,  in 
these  hot  countries,  seems  to  have  been  practised  by  the  more 
pious  and  humane  Jews;  and  our  Lord  assures  them  that  if 
they  do  this  in  his  name,  they  shall  not  lose  their  reward.  See 
the  Asiatic  Miscellany,  vol.  ii.  p.  142. 

Verily — he  shall  in  no  wise  lose  his  rereard.]  The  rabbinfl 
have  a  similar  saying.  "He  that  gives  food  to  one  that  studies 
in  the  law,  God  will  bless  him  in  this  world,  and  give  him  a 
lot  in  the  world  to  come."  Syn.  Sohar. 

Love  heightens  the  smallest  actions,  and  gives  a  worth  to 
them  which  they  cannot  possess  without  it.  Under  a.  just  and 
merciful  God,  every  sin  is  either  punished  or  pardoned,  and 
every  good  action  rewarded.  The  most  indigent  may  exer- 
cise the  works  of  mercy  and  charity  ;  seeing  even  a  cjip  of 
cold  water  given  in  the  name  of  Jesus,  shall  not  lose  its  re- 
ward. How  astonishing  is  God's  kindness  '.  it  is  not  the  rich 
merely  which  he  calls  on  to  be  charitable  ;  but  even  the  poor, 
and  the  most  impoverished  of  the  poor  !  God  gives  the  power 
and  inclination  to  be  charitable,  and  then  rewards  the  work 
which,  it  may  be  truly  said,  God  himself  hath  wrought.  It  is 
the  name  oi  Jesus  that  sanctifies  every  thing,  and  renders 
services,  in  themselves  comparatively  contemptible,  of  high 
worth  in  the  sight  of  God.    See  Quesnel. 


CHAPTER  XL 

Christ  havi)ig  finished  his  instructions  to  his  disciples,  departs  to  preach  in  different  cities,  1.  John  sends  two  of  his  dis- 
ciples to  Imyi' to  inquire  whether  he  were  the  Christ,  2 — 6.  Christ's  testini07iy  concerning  John,  7 — 15.  He  upbraids  the 
Jews  with  their  capriciousness,  1& — 19.  The  condernnation  of  Chorazin,  and  Bethsaida,  and  Capernaum,  Jor  t/ieir  un- 
belief and  impenitence,  20 — 24.  Praises  the  diviyie  wisdom  for  revealing  the  gospel  to  the  simple-hearted,  25,  26.  Shoitg 
that  none  can  know  God  but  by  the  revelation  of  the  Son,  27.  Invites  the  distressed  to  come  unto  him,  and  gives  them  the 
promise  of  rest  for  their  souls,  28—30.    [A.  M.  4031.    A.  D.  27.    An.  Olymp.  CCI.  3.] 

AND  it  came  to  pass,  when  Jesus  had  made  an  end  of  com-      3  And  said  unto  him,  Art  thou  '  he  that  should  come,  or  do 
manding  his  twelve  disciples,   he  departed  thence  to    we  look  for  another  l 


ND  it  came  to  pass,  when  Jesus  had  made  an  end  of  com- 
manding his  twelve  disciples,   he  departed  thence  to 
teach  and  to  preach  in  their  cities. 
2  II  "  Now  when  John  had  heard  •>  in  the  prison  the  works  of 
Christ,  he  sent  two  of  his  disciples, 

»Lk.7.  IS,  19,  ic— bC!i.  14.  3.— cGcn.  49.  10.  Num.  24.  17.  D.-vn.9.24.  Jn  6.14. 


NOTES. — Verse  1.  This  verse  properly  belongs  to  the  pre- 
ceding chapter,  from  which  it  should  on  no  account  be  sepa- 
rated ;  as  with  that  it  has  the  strictest  connexion,  but  with 
this  it  has  none. 

To  teach  and  to  preach]  To  teach,  to  give  private  instruc- 
tions to  as  many  as  came  unto  him  ;  and  to  preach,  to  proclaim 
publicly,  that  the  kingdom  of  God  is  at  hand  ;  two  grand  parts 
of  the  duty  of  a  Gospel  minister. 

Ilieir  cities.]    The  cities  of  the  Jews. 

2.  John  had  heard  in  the  prison]  John  was  cast  into  prison 
by  order  of  Herod  Antipas,  chap.  xiv.  3,  &c.  (where  see  the 
notes)  a  little  after  our  Lord  began  his  public  ministry,  chap. 
iv.  12.  and  after  the  first  passover,  John  iii.  24. 

3.  Art  thou  he  that  should  co7ne]  O  epxoiit.voi,  he  that  Cometh, 
seems  to  have  been  a  proper  name  of  the  Messiah ;  to  save  or 
deliver,  are  necessarily  implied.     See  on  Luke  vii.  19. 

There  is  some  difficulty  in  what  is  here  spoken  of  .lolm ; 
some  have  thought  he  was  utterly  ignorant  of  our  Lord's  di- 
vine mission,  and  that  he  sent  merely  for  his  own  informa- 
tion ;  but  this  is  certainly  inconsistent  with  his  own  declara- 
tions, Luke  iii.  15,  &c.  John  i.  15,  26,  .33.  iii.  28,  &c.  Others 
suppose,  he  sent  the  message  merely  for  the  instruction  of  his 
disciples  ;  that  as  he  saw  his  end  approaching,  he  wished 
them  to  have  the  fullest  conviction  that  Jesus  was  the  Messiah, 
that  they  might  attach  themselves  to  him. 

A  third  opinion  takes  a  middle  course  between  the  two  for- 
mer, and  states,  that,  though  John  was  at  first  perfectly  con- 
vinced that  Jesus  was  the  Christ ;  yet  entertaining  somehopes 
that  he  would  erect  a  secular  kingdom  in  Judea,  wished  to 
know  whether  this  was  likely  to  take  speedy  place.  It  is  very 
56 


4  Jesus  answered  and  said  unto  them.  Go  and  show  John 
again  those  things  which  ye  do  hear  and  see  : 

5  d  The  blind  receive  their  sight,  and  the  lame  walk  ;  the  Ic- 

dls,  29.  18.  &  35.  4,  5, 6.  &  42,7.  John  2.  23.  &  3.  2.  &  5.  36.  &  10.  35,  38.  &  14,11. 


probable  that  John  now  began,  through  the  length  of  his  con- 
finement, to  entertain  doubts  relative  to  this  kingdom,  which 
perplexed  and  harrassed  his  mind  ;  and  he  took  the  most  rea- 
sonable way  to  get  rid  of  them  at  once,  viz.  by  applying  to 
Christ  himself. 

Two  of  his  disciples]  Instead  of  Svo,  two,  several  excellent 
MSS.  with  both  the  Syriac,  Artnenian,  Gothie,  and  one  copy 
of  the  Itala,  have  ita,  by  ;  he  sent  by  his  disciples. 

4.  Go  and  show  John  the  things — ye  do  hear  and  see] 
Christ  would  have  men  to  judge  only  of  him  and  of  others  by 
their  works.  This  is  the  only  safe  way  of  judging.  A  man  is 
not  to  be  credited  because  he  professes  to  know  such  and  such 
things  :  but  because  he  demonstrates  by  his  conduct  that  his 
pretensions  are  not  vain. 

5.  The  blind  receive  their  sight,  &c.}  AvaPXcrroiai,  look 
uptvards,  contemplating  the  heavens  which  their  Lord  hath 
made. 

The  lame  walk]  YlcpiKaToiai,  they  lealk  about :  to  give  the 
fullest  proof  to  the  multitude  that  their  cure  was  real.  These 
miracles  were  not  only  the  most  convincii>g  proofs  of  the  su- 
preme power  of  Christ ;  but  were  also  emblematic  of  that 
work  of  salvation  which  he  eflfects  in  the  souls  of  men.  1. 
Sinners  are  6/j>'rf  ;  their  understanding  is  so  darkened  by  sin, 
that  they  see  not  the  way  of  truth  and  salvation.  2.  They  are 
lame ;  not  able  to  walk  in  the  path  of  righteousness.  3.  They 
are  leprous ;  their  souls  are  defiled  with  sin,  the  most  loath- 
some and  inveterate  disease ;  deepening  in  themselves,  and 
infecting  others.  4.  They  are  deaf;  to  the  voice  of  God,  his 
word,  and  their  own  conscience.  5.  They  are  dead. ;  in  tres- 
passes and  sins  ;  God,  who  is  the  life  of  the  soul,  being  eepa- 


John  the  Baptist  comes  in  the 


CHAPTER  XI. 


spirit  and  power  of  Eiljaht 


pens  are  cleansed,  and  the  deaf  hear;  ihe^iead  are  raised  up, 
and  '  llie  poor  have  tlie  Gospel  preached  to  them  : 

6  And  blessed  is  he,  whosoever  shall  not  b  be  off'ended  in  me. 

7  Ti  '  And  as  they  departed,  Jesus  began  to  say  unto  the  mul- 
titudes concerning  John,  What  went  ye  out  into  the  wilder- 
ness to  see  1  i  A  reed  shaken  with  tlie  wind  f 

8  But  what  went  ye  out  for  to  see  i  A  man  clothed  in  soft  rai- 
ment!  behold,  they  that  wear  soft  clothing  are  in  kings'  houses. 

9  But  what  went  ye  out  for  to  see?  A  prophet?  yea,  I  say 
unto  you,  '  and  more  than  a  prophet: 

10  For  this  is  he,  of  whom  it  is  written,  f  Behold  I  send  my 
messenger  before  thy  face,  which  shall  prepare  thy  way  be- 
fore thee. 

11  Verily  I  say  vmfo  you,  Among  them  that  are  born  of  wo- 
men, there  hath  not  risen  a  greater  than  John  the  Baptist :  not- 

«  lsa.m  1.  Lk.  4.  H  .lames  a  6.— b  Ch.  1.1.  57  &  «,  ICt.  &  26.  31  Rom  9.  32,  .33.  1 
Cor  1  a,  Oiil.  5.  II.  1  Pel  i  a.— <  Luke  7.  ^t— d  Eph.  4.  14.— e  Ch.  14.  5.  i.  21.  26. 
Luke  1   7S.  i,  7.  26.— f  Mai.  3.  I.  Mark  1.  2.  Luke  1.  70.  &.  7.  27. 


rate  from  it  by  iniquity.  Nothing  less  than  the  power  of  Christ 
can  redeem  from  all  this ;  and,  from  all  this,  that  power  of 
Christ  actunriy  does  redeem  every  penitent,  believing  scul. — 
Giving  sight  to  the  blind,  and  raising  the  dead  ;  are  allowed 
by  the  ancient  rabbins,  to  be  works  which  the  Messiah  should 
perform,  when  he  should  manifest  himself  in  Israel. 

The  poor  liave  the  Gospel  preached  to  them]  And  what  was 
this  Gospell  WTly,  the  glad  tidings  that  Jesus  Christ  came 
into  the  world  to  save  sinners.  That  he  opens  the  eyes  of  tlie 
blind ;  enables  the  lame  to  iralk  with  an  even,  steady,  and 
constant  pace  in  the  way  of  holiness ;  cleanses  the  lepers  from 
all  the  defilement  of  their  sins  ;  opens  the  ears  of  the  deaf,  to 
hear  his  pardoning  words  ;  and  raises  those  who  werc^  dead 
in  trespasses  and  sins,  to  live  in  union  with  himself  to  all 
eternity. 

6.  Blessed  is  he,  whosoever  shall  not  he  offended  in  me.] 
Or,  Happy  is  he  who  will  not  be  stumbled  at  me :  for  the  word 
CKavddXiS^ztrOai,  in  its  root,  signifies  to  hit  against  or  stumble 
over  a  thing,  which  one  may  meet  with  in  the  way.  The 
Jews,  as  was  before  remarked,  expected  a  temporal  deliverer. 
Many  miglit  be  tempted  to  reject  Christ,  because  of  his  mean 
appearance,  &c.  and  so  lose  the  benefit  of  salvation  through 
him.  To  instruct  and  caution  such  our  blessed  Lord  spoke 
these  words.  By  his  poverty  and  meanness  he  condemns  the 
pride  and  pomp  of  this  world.  He  who  will  ni5t  huvible  hini- 
sjolt",  and  become  base,  and  poor,  and  vile  in  his  own  eyes, 
cannot  enter  into  the  kingdom  of  God.  It  is  the  poor  in  gene- 
ral vvl:o  hear  the  Gospel;  the  rich  and  the  great  are  either 
too  busy,  or  too  much  gratified  with  temporal  tilings,  to  pay 
any  attention  to  the  voice  of  God. 

7.  Wliat  went  yeouCintolhe  wilderness  tosee7'\  The  pur- 
port of  our  Lord's  design  in  this  and  the  following  verses,  is  to 
convince  the  scribes  and  Pharisees  of  the  inconsistency  of 
their  conduct  in  acknowledging  John  Baptist  for  a  divinely 
authorized  teacher,  and  not  believing  in  the  very  Christ  which 
he  pointed  out  to  them.  He  also  shows  from  the  e.vcellencies 
of  John's  character,  that  their  confidence  inliim  was  not  mis- 
placed, and  that  this  was  a  further  argument  why  they  should 
nave  believed  in  him  whom  the  Baptist  proclaimed,  as  being 
far  superior  to  himself. 

A  reed  shaken  with  Ihewindl]  An  emblem  of  an  irresolute, 
unsteady  mind,  which  believes  and  speaks  one  thing  to-dav, 
and  another  to-morrow.  Christ  asks  these  Jews  if  they  had 
ever  found  anything  in  John  like  this  ;  was  he  not  ever  steady 
and  uniform  in  the  testimony  he  bore  to  me  ?  The_^rs«  excel- 
lency which  Christ  notices  in  John  was  his  steadiness ;  con- 
vinced once  of  the  truth,  he  continued  to  believe  and  assert  it. 
This  is  essentially  necessary  to  every  preacher,  and  to  every 
private  Christian.  He  who  changes  about  from  opinion  to 
opinion,  and  from  one  sect  or  party  to  another,  is  never  to  be 
depended  on  :  there  is  much  reason  to  believe  that  such  a 
person  is  either  mentally  weak,  or  has  never  been  rationally 
and  divinely  convinced  of  the  truth. 

8.  A  man  clothed  in  soft  raiment  1]  A  second  excellency  in 
John  was,  his  sober  and  mortified  life.  A  preacher  of  the 
Gospel  should  have  nothing  about  him  which  savoui-s  of  e/"- 

feminacy  ani  worldly  pomp:  he  is  awfully  mistaken,  who 
thinks  to  prevail  on  the  world  to  hear  him  and  receive  the 
truth,  by  conforming  himself  to  its/as/iions  and  manners. 
Excepting  the  mere  colour  of  his  clothes,  we  can  scarcely 
now  distinguish  a  preacher  of  the  Gospel,  whether  in  the  es- 
tablishment of  the  country,  or  out  of  it,  from  the  merest 
worldly  man.  Ruflles,  powder,  and  fribble,  seem  univer- 
sally to  prevail.  Thus  the  church  and  the  world  begin  to 
shake  hands,  the  latter  still  retaining  its  enmity  to  God.  How 
can  those  who  profess  to  preach  the  doctrine  of  the  cross  act 
in  this  way?  Is  not  a  worldly-minded  preacher,  in  the  most 
peculiar  sense,  an  abomination  in  the  eyes  of  the  Lord  ? 

Are  in  king's  houses.]  A  third  excellency  in  .lohn  was,  he 
did  not  affect  high  things.  He  was  contented  to  live  in  the  de- 
sert, and  to  announce  the  solemn  and  severe  truths  of  his  doc- 
trine to  the  simple  inhabitants  of  the  country.  Let  it  be  well 
(Observed,  that  the  preacher  who  conforms  to  the  world  in  his 
clothing,  is  never  in  his  element  but  wlien  he  is  frequenting 
the  houses  and  tables  of  the  rich  and  great. 

9.  A  prophet  ?  yea — and  more  than  a  prophet]  That  is,  one 
more  excellent  (ncoKrcroTcpov)  than  a  prophet ;  one  greatly  be- 
yond all  who  had  come  before  him,  being  the  immediate  fore- 
runner of  Christ  ;  (see  below)  and  who  was  especially  commis- 

H 


withstanding,  he  that  is  least  in  the  kingdom  of  heaven   S 
greater  tlian  he. 

12  ^Aiid  from  the  days  of  John  the  Baptist  until  now,  the 
kingdom  of  heaven  tsuH'ereth  violence,  and  the  violent  take 
it  by  force. 

13  '  For  all  the  prophets  and  the  law  prophesied  until  John. 

14  And  if  ye  will  receive  it,  this  is  ^  Elias,  which  was  for  ta 
come. 

15  I  He  that  hath  ears  to  hear,  let  him  hear. 

16  1^  '"  But  whereuiito  shall  I  liken  this  generation?  It  is  like 
unto  children  sitting  in  the  markets,  and  calling  unto  their 
fellows, 

17  And  saying.  We  have  piped  utito  you,  atid  ye  have  not 
danced  ;  we  have  mourned  imto  you,  and  ye  have  not  la- 
mented. 

g  Li.ke  16.  16.— h  Or,  is  gouen  by  force,  iui<l  they  that  Ihrust  men.— i  Mai,  4.  6  — 
k  .Mai.  4.  5.  Ch.  17.  U^  Luke  I.  17.-1  Ch.  13.9.  Luke  S.  c.  Key.  2.  7,  11,  17,  29.  &.  3, 
6,  I3,3i.— mLuke/.  3L 


sioned  to  prepare  llie  way  of  tlie  Lord.  This  was  a  fourth  ex- 
cellency ;  he  was  a  prophet,  a  teaclier,  a  man  divinely  com- 
missioned to  point  out  Jesus  and' his  salvation:  and  more  ex- 
cellent than  any  of  the  old  prophets ;  because  he  not  only 
.pointed  out  this  Christ,  but  saw  him,  and  had  the  honour  of 
dying  for  that  sacred  truth  which  he  steadily  believed  and 
boldly  proclaimed. 

10.  Behold,  I  send  my  messenger]  A  fifth  excellency  of  the 
Baptist  was,  his  preparing  the  icay  of  tlie  Lord  ;  being  the  in- 
strument, in  God's  hand,  of  preparing  the  people's  hearts  to 
receive  the  Lord  Jesus  ;  and  it  was  probably  through  his 
preaching  that  so  many  thousands  attached  themselves  to 
Christ,  immediately  on  his  appearing  as  a  public  teacher. 

11.  A  greater  thvrii  Jcftn  the  Baptist]  A  sixth  excellency  of 
the  Baptist ;  he  was  greater  than  any  prophet  from  the  be- 
ginning of  the  world  till  that  time — 1st.  Becatise  he  was  pro- 
phesied of  by  them,  Isa.  xl.  3.  and  Mai.  iii.  1.  where  Jesus 
Christ  himself  seems  to  be  the  speaker.  2dly.  Because  he  had 
the  privilege  of  showing  the  fulfilment  of  tli.?ir  predictions,  by 
pointing  out  that  Christ  as  now  come,  wliich  they  foretold 
should  cnme.  And  3dly.  Because  he  saw  and  enjoyed  that  sal- 
vation, wliich  they  could  on\y  foretell.  See  Ques/iel. 

Notwithstanding,  he  that  is  least  in  thekingdom  of  heaven] 
By  the  kingdom  of  heaven  in  this  verse,  is  meant  Ihefulness 
of  the  blessings  of  the  Gospel  of  peace ;  which  fulness  was? 
hot  known  till  after  Christ  had  been  crucified,  and  had 
risen  from  the  dead.  Now  the  least  in  this  kingdom,  the 
meanest  preacher  of  a  crucified,  risen,  and  glorified  Sa- 
viour, was  greater  tlian  John,  who  was  not  permitted  to  live 
to  see  the  plejiitude  of  Gospel  grace,  in  tlie  pouring  out  of  the 
Holy  Spirit.  Let  the  reader  observe,  1st.  That  the  kingdom  of 
heaven  here  does  not  mean  the  state  of  future  glory — See 
chap.  iii.  2.  2dly.  That  it  is  not  in  holiness  or  devotedness  to 
God  that  the  least  in  this  kingdom  is  greater  than  John  ;  but 
Sdly.  That  it  is  merely  in  the  difference  of  the  ministry. 
The  prophets  pointed  out  a  Ciirist  that  was  -Coming.  John 
showed  that  that  Christ  was  then  among  tliem  :  and  the 
preachers  of  the  Gospel  prove  that  this  Christ  has  suffered  ; 
and  entered  into  his  glory,  and  that  repentance  and  remission 
of  sins  are  proclaimed  through  his  blood.  There  is  a  saying 
similar  to  this  among  the  Jews.  "  Even  the  servant  maid  that 
passed  through  the  Red  Sea,  saw  what  neither  Ezekiel  nor 
any  other  of  the  prophets  had  seen." 

i2.  The  kingdom  of  heaven  suffereth  violence]  Tlie  ta.x- 
gatherers  and  heathens  whom  the  scribes  and  Pharisees  think 
have  no  right  to  the  kingifomof  the  Messiah,  filled  with  holy 
zeal  and  earnestness,  seize  at  once  on  the  proffered  mercy  of 
the  Gospel,  and  so  take  the  kingdom  as  by  force  from  tliose 
learned  doctors  who  claimed  for  themselves  the  cliiefest 
places  in  tiiat  Kingdom.  Christ  himself  said.  The  tax-gather- 
ers and  harlots  go  before  you  into  the  kingdom  of  God.  See 
the  parallel  place,  Luke  vii.  28,  29,  30.  He  that  will  take,  get 
possession  of  the  kingdom  of  righteousness,  peace,  and  spi- 
ritual joy,  must  be  in  earnest ;  all  hell  will  oppose  him  in 
every  step  he  takes  ;  and  if  a  man  be  not  absolutely  determi- 
ned to  give  Up  his  sins  and  evil  companions,  and  have  his  soul 
saved  at  alf  hazards,  and  at  every  expense,  he  will  surely  pe- 
rish everlastingly. 

13.  All  the  prophets  and  the  late  prophesied  until  John.]  I 
believe  7r^o£0r;T£ii(rai',  means  here,  they  taught,  or  continued 
to  instruct.  They  were  tlie  instructers  concerning  the  Christ 
who  was  to  come,  till  John  came  and  showed  that  all  Ihe  pre- 
dictions of  the  one,  and  the  typesa.\\A  ceremonies  of  the  other, 
were  now  ahout  to  be  fully  and  Anally  accomplished ;  for 
Christ  was  now  revealed. 

14.  This  is  Elias,  which  Was  for  to  cnme.]  Tliis  shoulJ 
always  be  written  Elijah,  that  as  strict  a  conformity  as  possi- 
ble might  be  kept  up  between  the  names  in  the  Old  Testa' 
ment  and  the  New.  The  prophet  Malachi,  who  predicted  the 
coming  of  the  Baptist  in  the  spirit  and  power  of  Elijah,  gave 
the  three  following  distinct  characteristics  of  him.  First, 
That  he  should  be  the  forerunner  and  messenger  of  the  Mes- 
siah :  Behold,  I  send  my  messenger  before  tne,  Mai.  iii.  1. 
Secondly,  That  he  should  appear  before  the  destruction  of  the 
second  temple.  Even  the  Lord,  whom  ye  seek,  shall  sudden- 
ly come  tohis  temple,  ibid.  Thirdly,  That  he  should  prearh 
repentance  to  the  Jews,  and  that  some  lime  after,  the  great 
and  terrible  day  of  the  Lord  should  come,  and  the  Jewish  land^ 
be  smitten  with  a'curse,  chap.  iv.  5,  6.    Now  these  three  clia^ 

57 


Ch&razin  and  Betlisaida 


ST.  MATTHEW. 


condemned  for  their  impenitence. 


18  For  John  came  neither  eating  nor  drinking,  and  they  say, 
"  He  hath  a  devil. 

19  The  Son  of  Man  came  eating  and  drinking,  and  they  say, 
Behold  a  man  gluttonous,  and  a  wine  bibber,  ba  friend  of  pub- 
licans and  sinners.  '  But  wisdom  is  justified  of  her  children. 

20  U  dThen  began  he  to  upbraid  the  cities  wherein  most  of 
his  mighty  works  were  done,  because  they  repented  not  : 

21  Wo  unto  thee,  Chorazin  !  wo  unto  thee,  Bethsaida !  for  if 
the  mighty  works,  which  were  done  in  you,  had  been  done  in 

a  John  8.  48.— b  Ch.  9.  10.— c  Lake  7.  35.— d  Luke  10.  13,  &c. 

racters  agree  perfectly  with  the  conduct  of  the  Baptist,  and 
what  shortly  followed  his  preaching,  and  have  not  been  found 
in  any  one  else  ;  which  is  a  convincing  proof,  that  Jesus  was 
the  promised  Messiah. 

15.  He  that  hath  ears  to  hear,  let  him  hear.]  As  if  our  Lord 
had  said,  These  things  are  so  clear  and  manifest,  that  a  man 
has  only  to  hear  them,  to  be  convinced  and  fully  satisfied  of 
their  truth.  But  neither  the  Jews  of  that  time,  nor  of  the 
succeeding  times  to  the  present  day,  have  heard  or  considered 
these  tilings.  When  spoken  to  on  these  subjects,  their  com- 
mon custom  is  to  stop  their  ears,  spit  out,  and  blaspheme ; 
this  shows  not  only  a  bad  but  a  ruined  cause.  Tliey  are 
deeply  and  wilfully  blind.  They  will  not  come  unto  the  light 
lest  their  deeds  should  become  manifest,  that  they  are  not 
wrought  in  God.     They  have  ears  but  they  will  not  hear. 

16.  But  whereunto  shall  I  liken  this  generation  ?]  Tliat  is, 
the  Jewish  people — rnv  ycvcav  ravrriv,  this  race  ?  and  so  the 
word  yevea  is  often  to  be  understood  in  the  evangelists. 

In  the  markets]  Or,  places  of  concourse,  ayopaig  from 
ayttow,  I  gather  together :  not  a  market-place  only,  but  any 
place  of  public  resort:  probably  meaning  here,  places  of 
public  amusement. 

Calling  unto  their  fellows]  Or,  companicns.  Instead  of 
eratpor^  companions,  many  of  the  best  MSS.  have  crcpoi?, 
Others.  The  great  similarity  of  the  words  might  have  easily 
produced  this  difference. 

There  are  some  to  whom  every  thing  is  useful  in  leading 
them  to  God  :  others,  to  whom  nothing  is  sufficient.  Every 
thing  is  good  to  an  upright  mind,  every  thing  bad  to  a  vicious 
heart. 

17.  We  have  piped  unto  you,  and  ye  have  7iot  danced]  We 
have  begun  the  music,  which  should  have  been  followed  by 
the  dance,  but  ye  have  not  attended  to  it. 

We  have  mourned — and  ye  have  not  lamented.]  Ye  have 
not  smote  the  breast :  ovu  cMxpaaOc,  from  Koirrofiai,  to  strike, 
or  beat  the  breast  icith  the  hands,  particularly  in  lamentation. 
So  used  Nah.  ii.  7.  Luke  xviii.  13.  xxiii.  48.  and  by  the  best 
Greek  and  Roman  writers.  There  is  an  allusion  here  to  those 
funeral  lamentations  explained,  chap.  ix.  23. 

18.  For  John  came  neither  eating  nor  drinking]  Leading  a 
very  austere  and  mortified  life :  and  yet,  ye  did  not  receive 
him.  A  sinner  will  not  be  persuaded,  that  what  he  has  no 
mind  to  imitate,  can  come  from  God.  There  are  some  who 
will  rather  blame  holiness  itself,  than  esteem  it  in  chose  whom 
they  do  not  like. 

He  hath  a  devil]  He  is  a  vile  hypocrite,  influenced  by  a 
demon,  to  deceive  and  destroy  the  simple. 

19.  TTtfi  Soil  of  man  came  eating  and  drinking]  That  is, 
went  wheresoever  he  was  invited  to  eat  a  morsel  of  bread, 
and  observed  no  rigid  fasts  .  how  could  he,  who  had  no  cor- 
rupt appetites  to  mortify  or  subdue  1 

They  say.  Behold  a  man  gluttonozis,  &c.]  Whatever  mea- 
sures the  followers  of  God  may  take,  they  will  not  escape  the 
censure  of  the  world :  the  best  way  is  not  to  be  concerned  at 
them.  Iniquity  being  always  ready  to  oppose  and  contradict 
the  Divine  conduct,  often  contradicts  and  exposes  itself. 

But  wisdom  is  justified  of  her  children.]  Those  who  follow 
the  dictates  of  true  wisdom,  ever  justify,  point  out  as  excel- 
lent, the  holy  maxims  by  which  they  are  guided,  for  they  find 
the  way,  pleasantness,  and  the  path,  peace.  Of,  here  and  in 
many  places  of  our  translation,  ought  to  be  written  by,  in  mo- 
dern English. 

Some  suppose  that  our  blessed  Lord  applies  the  epithet  of 
7l(To<pia,  that  Wisdom,  to  himself;  as  he  does  that  of  Son  of 
man,  in  the  first  clause  of  the  verse ;  and  that  this  refers  to 
the  sublime  description  given  of  wisdom  in  Prov.  viii.  Others 
have  supposed  that  by  tlic  children,  or  sons  (rcKviov)  of  wis- 
dom, our  Lord  means,  John  Baptist  and  himself,  who  came 
to  preach  the  doctrines  of  true  wisdom  to  the  people,  and 
who  were  known  to  be  teachers  come  from  God,  by  all  those 
who  seriously  attended  to  their  ministry  ;  they  recommend- 
ing themselves  by  the  purity  of  their  doctrines,  and  the  holi- 
ness of  their  lives,  to  every  man's  conscience  in  the  sight  of 
God.  It  is  likely,  however,  that  by  children  our  Lord  simply 
means  the  fruits  or  effects  of  wisdom,  according  to  the  He- 
brew idiom,  which  denominates  the  fruits  or  effects  of  a 
thing,  its  children.  So  in  Job,  chap.  v.  7.  sparks  emitted  by 
coals,  are  termed  lifl  ''33  beney  resheph,  the  children  of  the 
coal.  It  was  probabiy  this  well-known  meaning  of  tlie  word, 
which  led  the  Codex  Vaticanus,  one  of  the  most  ancient  MSS. 
in  the  \yorld,  together  with  the  Syriac,  Persic,  Coptic,  and 
Ethiopic,  to  read  cpyoiv,  works,  instead  of  tc/ci/wv,  sons  or 
children.  Wisdom  is  vindicated  by  her  works,  i.  e.  the  good 
effects  prove  that  the  cause  is  excellent 

The  children  of  true  wisdom  can  justify  all  God's  ways  in 

their  salvnti«,D    u  they  know,  that  all  the  dispensations  oi 

58 


Tyre  and  Sidon,  they  would  have  repented  long  ago  •  in  sack- 
cloth and  ashes. 

22  But  I  say  unto  you,  f  It  shall  be  more  tolerable  for  Tyre 
and  Sidon  at  the  day  of  judgment,  than  for  you. 

23  And  thou,  Capernaum,  e  which  art  exalted  unto  heaven, 
shall  be  brought  down  to  hell :  for  if  the  mighty  works,  which 
have  been  done  in  thee,  had  been  done  in  Sodom,  it  would 
have  remained  until  this  day. 

24  But  I  say  unto  you,  h  That  it  shall  be  more  tolerable  for 

e  Jonah  3.  7,  8.— f  Ch.  10.  15,  Ver.  24.— g  See  Isa.  14.  13.  Lam.  21.-h  Ch,  io'.  15. 


Providence  work  together  for  the  good  of  those  who  love  and 
fear  God.     See  on  Luke  vii.  35. 

20.  Then  began  he  to  upbraid  the  cities]  The  more  Godt 
has  done  to  draw  men  unto  himself,  the  less  excusable  are 
they  if  they  continue  in  iniquity.  If  our  blessed  Lord  had 
not  done  everv  thing  that  was  necessary  for  the  salvation  of 
these  people,  he  could  not  have  reproached  them  for  their 
impenitence. 

21.  Wo  unto  thee,  Chorazin — Bethsaida .']  It  would  be  bet- 
ter to  translate  the  word  ovai  cot,  alas  for  thee,  than  wo  to  thee. 
The  former  is  an  exclamation  of  pity  ;  the  latter  a  denuncia- 
tion of  wrath.  It  is  evident,  that  our  Lord  used  it  in  the  former 
sense.  It  is  not  known  precisely  where  Chorazin  was  situa- 
ted ;  but  as  Christ  joins  it  in  the  same  censure  with  Bethsai- 
da, which  was  in  upper  Gahlee,  beyond  th«  sea,  Mark  vi.  45. 
it  is  likely  that  Chorazin  was  in  the  same  quarter.  Though 
the  people  in  these  cities  were  generally  impenitent,  yet  there 
is  little  doubt  that  several  received  the  word  of  life.  Indeed, 
Bethsaida  itself  furnished  not  less  than  three  of  the  twelve 
apostles,  Philip,  Andrew,  and  Peter.   See  John  i.  44. 

Tyre  and  Sidon]  Were -two  heathen  cities,  situated  on  the 
shore  of  the  Mediterranean  Sea,  into  which  it  does  not  appear 
that  Christ  ever  went,  though  he  was  often  very  nigh  to  them  ; 
see  chap.  xv.  21. 

They  would  have  repented  long  a0o]  IlaKai,  formerly, 
seems  here  to  refer  to  the  time  of  Ezekiel,  who  denounced  de- 
struction against  Tyre  and  Sidon,  Ezek.  xxvi.  xxvii.  and 
xxviii.  Our  Lord  then  intimates,  that  if  Ezekiel  had  done  as 
many  miracles  in  those  cities,  as  himself  had  in  Chorazin  and 
Bethsaida,  the  inhabitants  would  have  repented  in  sackcloth 
and  ashes,  with  the  deepest  and  most  genuine  sorrow. 

22.  But — it  shall  be  more  tolerable]  Every  thing  will  help 
to  overwhelm  the  impenitent  at  the  tribunal  of  God — the  be- 
nefits and  favours  which  they  have  received,  as  vveJI  as  the- 
sins  which  they  have  committed. 

23.  Thou  Capernaum — exalted  unte  heaven]  A  Hebrew 
metaphor,  expressive  of  the  utr»ost  prosperity,  and  the  enjoy- 
ment of  the  greatest  privileges.  This  was  properly  spoken  of 
this  city,  because  that  in  it  our  Lord  dwelt,  and  wrought  many 
of  his  miraculous  works. 

Shalt  be  brought  dotcn  to  hell]  Perhaps  not  meaning  here 
the  place  of  torment,  but  rather  a  state  of  desolation.  The 
original  word  is  hades,  'ASrji,  from  a,  not,  and  cSctv,  to  see^ 
the  invisible  receptacle  or  mansion  of  the  dead,  answering  to 
^"iKur  sheol,  in  HelDrew  ;  and  implying  often,  1st.  The  grave  ; 
2d]y.  The  state  of  separate  sottls,  or  Mwseen  world  of  spirits, 
whether  of  torment,  Luke  xvi.  23.  or,  in  general,  Rev.  i.  18. 
vi.  8.  XX.  13,  14.  Tlie  word  hell,  used  in  the  common  trans- 
lation, conveys  7iotv  an  improper  meaning  of  the  original 
word ;  because  hell  is  only  used  to  signify  the  place  of  the 
damned.  But  as  the  word  hell  comes  from  the  Anglo  Saxon, 
he  Ian,  to  cover  or  hide,  hence  the  tiling  or  slating  of  a  house 
is  called,  in  some  parts  of  England,  (particulaily  Cornwall)  Ae- 
ling,  to  tills  day  ;  and  the  covers  of  books  (in  Lancashire)  by 
the  same  name  :  so  the  literal  import  of  the  original  word 
'ASrjs  was  formerly  well  expressed  by  it.  Here  it  means  a 
state  of  the  utmost  wo,  and  ruin,  and  desolation,  to  which 
these  impenitent  cities  should  be  reduced.  This  prediction  of 
our  Lord  was  literally  fulfilled  ;  for,  in  the  wars  between  the 
Romans  and  the  Jews,  these  cities  were  totally  destroyed,  so 
that  no  traces  are  now  found  of  Bethsaida,  Chorazin,  or  Ca- 
pernaum.   See  Bp.  Pearcb. 

24.  But — it  shall  be  more  tolerable  for  the  land  of  Sodom] 
rrj^oSoiiuv,  the  land  of  the  Sodomites;  i.  e.  the  ancient  in- 
habitants of  that  city  and  its  neighbourhood. 

In  Jude  ver.  7.  we  are  told  that  these  persons  are  suffering 
the  vengeance  of  eternal  fire.  The  destruction  of  Sodom  and 
Gomorrah  happened  A.  M.  2107,  which  was  1897  years  before 
the  incarnation.  What  a  terrible  thought  is  this  !  It  will  be 
more  tolerable  for  certain  sinners  who  have  already  been 
damned  nearly  four  thousand  years,  than  for  those  who  live 
and  die  infidels  under  the  Gospel !  There  are  various  degrees 
of  punishments  in  hell,  answerable  to  various  degrees  of  guilt ; 
and  the  contempt  manifested  to,  and  the  abuse  made  of,  the 
preaching  of  the  Gospel,  will  rank  semi-infidel  Christians  in 
the  highest  list  of  transgressors,  and  purchase  them  the  hot- 
test place  in  liell !  Great  God  !  save  the  reader  from  this  de- 
struction ! 

Day  of  judgment]  May  either  refer  to  that  particular  time 
in  which  God  visits  for  iniquity,  or  to  that  great  day  in  which 
he  will  judge  the  world  by  the  Lord  Jesus  Christ.  The  day  of 
Sodom's  judgment  was  that  in  which  it  was  destroyed  by  fire 
and  brimstone  from  heaven.  Gen.  xix.  24.  and  the  day  of  judg- 
ment to  Chorazin,  Bethsaida,  and  C^apernaum,  was  the  time 
in  which  they  were  destroyed  by  the  Rmnans,  ver.  23.  But 
there  is  a  day  t)f -final  judgment,  when  Hades  itself  (sinners  is 


ChrisPs  invitation  to  the 


CHAPTER  XII. 


weary  and  heavy-laden. 


the  land  of  Sodom  in  the  day  of  judgment,  than  for  thee. 

25  H  *  At  that  time  Jesus  answered  and  said,  I  thank  thee,  O 
Father,  Lord  of  heaven  and  earth,  because  b  thou  hast  hid  these 
things  from  the  wise  and  prudent,  "^and  hast  revealed  them 
unto  babes. 

26  Even  so.  Father ;  for  so  it  seemed  good  in  thy  sight. 

27  *  All  things  are  delivered  unto  me  of  my  Father  :  and  no 
man  knoweth  the  Son,  but  the  Father ;  '  neither  knoweth  any 


a  state  of  partial  punishment  in  the  invisible  world)  shall  be 
cast  into  the  lake  of  fire  and  brimstone,  which  is  the  second 
death.     See  Rev.  xx.  14. 

25.  I  thank  thee}  ^lojioXoyovitai  aot,  I  fully  agree  with  thee, 
I  am  perfectly  of  the  same  mind.  Thou  hast  acted  in  all  things 
according  to  the  strictest  holiness,  justice,  mercy,  and  truth. 

Wise  and  prudent]  The  scribes  and  Pharisees,  vainly  put- 
fed  up  by  their  fleshly  minds,  and  having  their  foolish  hearts 
darkened,  refusing  to  submit  to  the  righteousness  of  God, 
(God's  method  of  saving  man  by  Christ)  and  going  about  to 
establish  their  own  righteousness,  (their  own  method  of  sav- 
ing themselves)  they  rejected  God's  counsel,  and  God  sent  the 
peace  and  salvation  of  the  Gospel  toothers,  called  here  babes, 
(his  disciples)  simple-hearted  persons,  who  submitted  to  be 
instructed  and  saved  in  God's  own  way.  Let  it  be  obsei-ved, 
that  our  Lord  does  not  thank  the  Father  that  he  had  hidden 
these  things  from  the  wise  and  prudent,  but  that,  seeing  they 
were  hidden  from  them,  he  liad  revealed  them  to  the  others. 

"There  is  a  remarkable  saying  in  the  Talmudists,  which 
casts  Jight  upon  this  :  "  Rab.  Jochanan  said,  'From  the  tune 
in  which  the  temple  was  destroyed,  wisdom  was  taken  away 
from  the  prophets,  and  given  to  fools  and  children.'  Bava 
BaOira,  fol.  12.  Again,  '  In  the  days  of  the  Messiah,  every 
species  of  wisdom,  even  the  most  profound,  shall  be  revealed  ; 
and  this  even  to  children.' "     Synop.  Sohar.  fol.  10. 

26.  Even  so.  Father}  Na(  o  Ylarrip.  An  emphatical  ratifica- 
tion of  the  preceding  address. 

It  was  riglvt  that  the  heavenly  wisdom,  despised,  rejected, 
and  per.secuted  by  the  scribes  and  Pharisees,  should  be  offer- 
ed to  the  simple  people,  and  afterward  to  the  foolish  people, 
the  Gentiles,  who  are  the  children  of  wisdom  ;  and  justify 
God  in  his  ways,  by  bringing  fortli  that  fruit  of  the  Gospel  of 
whieh  the  Pharisees  refused  to  receive  even  the  seed. 

27.  All  things  are  delivered  unto  me  of  my  Father]  This 
is  a  great  trutli,  and  the  key  of  the  science  of  salvation. 
The  man  Christ  Jesus  receives  from  the  Father,  and  in  con- 
sequence of  his  union  with  the  Eternal  Godhead,  becomes  the 
Lord  and  Sovereign  Dispenser  of  all  things.  All  the  springs 
<iif  the  Divine  favour  are  in  the  hands  of  Christ,  as  Priest 
of  God,  and  atoning  sacrifice  for  men  :  all  good  proceeds  from 
him,  as  Saviour,  Mediator,  Head,  Pattern,  Pastor,  and  Sove- 
reign Judge  of  the  whole  world. 

AJb  man  knoweth  the  So7i,  but  the  Father ;  veiiher  knoweth 
any  man,  &c.]  None  can  fully  comprehend  the  nature  and 
attributes  of  God,  hut  Christ ;  and  none  can  fully  comprehend 
the  nature,  incarnation,  &c.  of  Christ,  but  tlie  Father.  The 
full  coinprehension  and  acknowledgment  of  the  Godhead, 
and  the  mystery  of  the  Trinity,  belong  to  Gnd  alone. 

23.  C^»ne  unto  me]  This  phrase  in  the  New  Covenant  im- 
plies simply,  believing  in  Christ,  &ni  becotning  Ids  disciple, 
or  follower. 

All  ye  that  labour  and  are  heavy  laden]  The  metaphor 
here  appears  to  be  taken  from  a  man  who  has  a  great  load  laid 
upon  him,  which  he  must  carry  to  a  certain  place  :  every  step 
he  takes  reduces  his  strength,  and  renders  his  load  the  more 
oppressive.  However,  it  must  be  carried  on  ;  and  he  labours, 
uses  his  utmost  e.xertions,  to  reach  the  place  where  it  is  to  be 
laid  down.  A  kind  person  passing  by,  and  seeing  his  distress, 
oITpcb  to  ease  him  of  his  load,  that  he  may  enjoy  rest. 

The  Jews,  heavily  laden  with  the  burthensome  rites  of 
the  Mosaic  institution,  rendered  still  more  oppressive  by  the 
additions  made  by  the  scribes  and  Pharisees,  who,  our  Lord 
says,  (chap,  xxiii.  4.)  bound  on  heavy  burdens  ;  and  labour- 
ing, by  their  observance  of  the  law,  to  make  themselves  plea- 
s\n^  to  God,  are  here  invited  to  lay  down  their  load,  and  re- 
ceive the  salvation  procured  for  them  by  Christ.  Sinners,  wea- 
ried in  the  ways  of  iniquity,  are  also  invited  to  come  to  this 
Christ,  and  find  speedy  relief  Penitents,  burthened  with 
the  guilt  of  their  crimes,  may  come  to  this  Sacrifice,  and  find 


man  the  Father,  save  the  Son,  and  he  to  whomsoever  the  Son 
will  reveal  him. 

28  U  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden, 
and  I  will  give  you  rest. 

29  Take  my  yoke  upon  you,  f  and  learn  of  me ;  for  I  am 
meek  and  ^  lowly  in  heart ;  i'  and  ye  shall  find  rest  unto  your 
souls. 

30  '  For  my  yoke  is  easy,  and  my  burden  is  light. 

0  .lohn  1.15.  &  6  415.  &  10.  15,-f  .Inhn  13.  15.  Phil.  2.  5.  1  Pel.  2.  21.  I  John  2. 
6.— E  Zcch.  3.  9.     Phil.  -i.  7,  8.— h  .ler.  6.  16.— i  1  John  5.  3. 


Instant  pardon.  Believers,  sorely  tempted,  and  oppressed  by 
the  remains  of  the  carnal  mind,  may  come  to  this  blood,  that 
cleansetli  from  all  unrighteousness  ;  and  purified  from  all  sin. 
and  powerfully  succoured  in  every  temptation,  they  shall  find 
uninterrupted  rest  in  this  complete  Saviour. 

All  are  invited  to  come,  and  all  are  promised  rest,  if/ew 
find  rest  from  sin,  and  vile  aflTections,  it  is  because  few  com* 
to-Christ  to  receive  it. 

29.  Take  my  yoke  upon  you]  Strange  paradox !  that  a  man 
already  weary  and  overloaded,  must  take  a  new  weight  upon 
him  in  order  to  be  eased  and  find  rest !  But  this  advice  ia 
similar  to  that  saying,  Psal.  Iv.  22.  Cast  thy  burden  upon  tlie 
Lord,  and  he  will  sustain  thee:  i.  e.  trust  thy  soul  and  con- 
cerns to  him,  and  he  will  carry  both  thyself  and  thy  load. 

I ain  vieek  and  loitly  in  heart]  Wherever  pride  and  anger 
dwell,  there  is  nothing  but  7nental  labour  and  agony  ;  but 
where  the  meekness  and  humility  of  Christ  dwell,  all  ia 
smooth,  even,  peaceable,  and  quiet ;  for  the  work  of  righteous- 
ness is  peace,  and  the  effect  of  righteousness  quietness  and 
assurance  for  ever,  Isa.  xxxii.  17. 

30.  For  my  yoke  is  easy]  My  Gospel  imposes  nothing  thai 
is  difficult ;  on  the  contrary  it  provides  for  the  complete  re- 
moval of  all  that  which  oppresses  and  renders  man  miserable, 
viz.  sin.  The  commandments  of  Christ  are  not  grievous. 
Hear  the  whole  :  Thou  shall  love  the  Lord  thy  God  with  all 
thy  heart,  and  thy  neighbour  as  thyself.  Can  any  thing  bo 
more  congenial  to  the  nature  of  man  than  love7  such  a  love 
as  is  inspii-edby  God,  and  in  which  the  soul  rests  supremely 
satisfied  and  infinitely  happy  ?  Taste,  and  know  by  expe- 
rience, how  good  the  Lord  is,  and  how  worthy  his  yoke  is  to 
be  taken,  borne,  and  loved.  This  most  tender  invitation  of  the 
compassionate  Jesus,  is  sufiicientto  inspire  the  most  diiSdent 
soul  with  confidence.     See  on  Mark  viii.  34. 

Creeshna,  the  incarnate  god  of  the  Hindoos,  ie  represented 
in  the  Geeta  addressing  one  of  his  beloved  disciples  thus  :  "I 
am  the  creator  of  all  things,  and  all  things  proceed  from  me. 
Those  who  are  endued  with  spiritual  wisdom  believe  this, 
and  worship  me  :  their  very  hearts  and  minds  are  in  me  ;  they 
rejoice  among  themselves,  and  delight  in  speaking  of  my  name, 
and  teaching  one  another  my  doctrine.  I  gladly  inspire  those 
who  are  constantly  employed  in  my  service,  with  that  use  of 
reason  by  which  they  come  unto  me;  and.in  compassion,!  stand 
in  my  own..nature,and  dissipate  the  darkness  of  their  ignorance 
with  the  light  of  the  lamp  of  wisdom."  Bhagvat  Geeta,  p.  84. 

Tiie  word  Viy  dval,  among  the  Jews,  which  we  properly 
enough  translate  yoke,  signifies  not  only  that  sort  of  neck- 
harness  by  which  bullocks  drew  in  wagons,  carts,  or  in  the 
plough;  but  also  any  kind  oi bond,  or  obligation,ic  do  some 
particular  thing,  or  to  do  some  particular  work.  By  tiiem 
it  is  applied  to  the  following  things  : — 1.  The  yoke  of  the  kino- 
DOM  of  heaven,  cntrTi  nioVb  'jiy — obedience  to  the  revealed 
will  of  God.  2.  The  yoke  of  the  Law,  min  "^ly — the  necessity 
of  obeying  all  the  rites,  ceremonies,  Ac.  of  the  Mosaic  institu- 
tion. 3.  The  yoke  of  the  precept,  nixa  'jiy — the  necessity  of 
performing  that  particular  obligation,  by  which  any  person 
had  bound  himself,  such  as  that  of  the  Nazarite,  &c.  4.  The 
yoke  of  repentance,  nawn  biff  V^ — without  which,  they 
knew,  they  could  not  enter  into  the  kingdom  of  heaven.  Witb 
the  Jews,  repentance  not  only  implied  forsaking  sin,  but 
fasting,  mortification,  <&c.  5.  The  yoke  of  faith,  njtDN  S'^y 
— the  necessity  of  believing  in  the  promised  Messiah.  6.  The 
DIVINE  yoke,  n"?''P'7'<  'jij;— the  obligation  to  live  a  spiritual  life; 
a  life  of  thanksgiving  and  gratitude  unto  God. 

In  Shemoth  liahba  it  is  said,  "  Because  the  ten  tribes  did 
not  take  tlie  yoke  of  the  holy  and  blessed  God  upon  them; 
therefore  Sennacherib  led  them  into  captivity." 

Christ's  yoke  means,  the  obligation  to  receive  him  as  the 
Messiah,  to  believe  his  doctrine,  and  to  be  in  all  things  con- 
formed to  his  Word  and  to  his  Spirit. 


CHAPTER  XII. 

Jetas  and  his  disciples  go  through  the  corn-fields  on  the  sabbath,  and  the  latter  pluck  and  eat  some  of  the  ears,  at  which  the 
Pharisees  take  offence,!, 2.  Our  Lord'vindieates  them,  3 — 8.  The  man  with  the  withered  hand  cured,  9 — 13.  'I'he 
Pharisees  seek  his  destruction,  14.  He  heats  the  multitudes,  and  fulfils  certain  proplieeies,  15 — 21.  Heals  the  blind, 
and  dumb  demoniac,  22,  23.  The  malice  of  the  Pharisees  reprovedby  our  Lord,  24 — 30.  The  si7i  against  the  Holy  Ghost, 
31,  32.  Good  and  bad  trees  known  by  their  fruits— evil  and  good  men  by  their  conduct,  33 — 37.  Jonah  a  sign  of  Christ's 
death  and  resurrection,  38 — 40.  I'he  men  of  Nineveh  and  the  queen  of  the  south  shall  rise  up  in  the  judgment  against 
.the  Jews,  41,  42.     Of  the  unclean  spirit,  43—45.    A.  M.  4031.  A.  D.  27.  An.  Olymp.  CCI.  3. 

AT  that  time  *  Jesus  went  on  the  Sabbath-day,  through  the    thy  disciples  do  that  which  is  not  lawful  to  do  upon.-the  Sab- 
corn  ;  and  his  discinles  were  an  hungered,  and  began  to    bath-day. 

3  But  he  said  unto  them.  Have  ye  not  read,  !>  what  David  did, 


T  that  time  *  Jesus  went  on  the  Sabbath-day,  through  the 
L  corn  ;  and  his  disciples  were  an  hungered,  and  began  to 
pluck  the  ears  of  com,  and  to  eat. 
2  But  when  the  Pharisees  saw  it,  they  said  unto  him,  Behold, 

BDeu.23.  25.     Mark  2.  23.     Luke  6.1. 


when  he  was  an  hungered,  and  they  that  were  with  him  ; 

b  1  S»m.  21.6. 


NOTES. — Verse  1.  At  that  time  Jesus  went  on  the  Sabbath-    these  words,  ev  ira0/3aTcj  SevTcponpoyro),  that  ix,  on  the  tabbath 
day,  through  the  corn]   "  The  time  is  determined  by  Luke  in    from  the  atond first. 

59 


■Our  Lord  vindicates 


ST.  MATTHEW. 


the  condtid  of  his  apostles. 


4  How  he  entered  into  the  house  of  God,  and  did  eat  "  the 
show-broad,  whicli  was  not  lawful  for  him  to  eat,  neither  for 
them  which  were  with  him,  ^  but  only  for  the  priests  1 

5  Or  have  ye  not  read  in  the  '^  law,  hoic  that  on  the  Sabbath- 
days,  the  priests  in  the  temple,  profane  the  Sabbath,  and  are 
blameless  1 

6  Cut  I  say  unto  you,  That  in  this  place,  is  ^  one  greater  than 
the  temple. 

7  But  if  ye  had  known  what  this  meaneth,  '^  I  will  have  mercy, 
and  not  sacrifice,  ye  would  not  have  condemned  the  guiltless. 

8  For  the  Son  of  man  is  Lord  even  of  the  Sabbath-day. 


"  1.  Provision  was  made  by  the  divine  law,  that  the  sheaf 
of  first-fruits  should  be  offered  on  the  second  day  of  the  Pass- 
/iver  week,  Levit.  xxiii.  10,  11.  On  the  morrow  after  the  Sab- 
hath,  the  priest  shall  shake  (or  wave)  it.  Not  on  the  morrow 
after  the  ordinary  Sabbath  of  tlie  loeek,  but  the  morrow  after 
the  first  of  the  Pass-over  week,  which  was  a  sabbatic  day. 
E.Kod.  xii.  16.  Levit.  xxiii.  7.  Hence  the  seventi/,  erravptov  ttj; 
TTpioTTis,  the  morroie  of  the  first  day  ;  the  Chaldee,  the  morrow 
after  the  holy  day.  The  rabbins,  Solotyinn  and  Menachen,  have 
it.  On  the  viorrow  after  the  first  day  of  the  Pass-over  feast ; 
of  which  mention  had  been  made  in  the  verses  foregoing. 

"  But  now,  from  the  second  day  of  the  Pass-over  solemnity, 
wherein  .the  she;if  was  offered,  were  numbered  seven  weeks 
to  Pentecost :  for  the  day  of  the  sheaf,  and  the  day  of  Pente- 
cost, did  mutually  respect  each  other ;  for  on  this  second  day 
ofthe  Pass-over,  the  offering  of  the  sheaf  was  supplicatory,  and 
by  way  of  prayer,  beseeching  a  blessing  upon  the  new  corn, 
and  leave  to  eat  it,  and  to  put  in  the  sickle  into  the  standing 
corn.  Now  the  offering  of  the  first  fruit  loaves,  on  the  day  of 
Pentecost,  (Levit.  xxiii.  15,  16,  17.)  did  respect  the  giving  of 
thanks  for  the  finishing  and  housing  of  tlie  barley-harvest. 
Therefore,  in  regard  of  this  relation,  these  two  solemnities 
were  linked  together,  that  both  might  respect  the  harvest ; 
that,  the  harvest  beginning ;  this,  the  harvest  ended  :  this  de- 
pended on  that,  and  was  numbered  seven  iceeks  after  it. 
Therefore,  the  computation  of  the  time  coming  between, 
could  not  but  carry  with  it  thi'  memory  of  that  second  day  of 
.the  Pass-over  week  ;  and  hen-e  Pentecost  is  called  the  feast 
of  weeks,  Dout.  xvi.  10.  The  t.ue  calculation  of  the  time  be- 
tween, could  not  otherwise  be  retained  as  to  Sabbaths,  but  by 
numbering  thus  :  this  is  aafilSarov  Scvrepojrpiorov,  the  first 
Sabbath  after  the  second  day  of  the  Pass-over.  This  is  Sevrc- 
poitvTepov,  the  second,  Sabbatli  after  tliat  second  day.  And  so 
of  the  rest.  In  the  Jerusalem  Talmud,  the  word  n^af 
N'''>nJitains  shebcth  protogamiya,  the  Sabbath,  rpwroyajiiaq,  of 
the  first  marriage,  is  a  composition  not  very  unlike."  Light- 
fool. 

His  disciples  were  an  hungered]  Were  hungry.  The  for- 
mer is  a  mode  of  expression  totally  obsolete.  Ho'w  near  does 
the  translation  of  this  verse  come  to  our  ancient  mother 
tongue,  the  Anglo-Saxon  !  be  ha;lenb  pop  on  pepcebaeg  opep 
fficejiap.  foblice  hyp  leopnmj  cnihtaj*  hinsjiebe.  anb  I113 
onjunnun  plucciaa  Ba  eap  anb  etan — The  Healer  went  on 
rest-day  over  acres  :  truly  his  learning  knights  hungered, 
find  they  began  to  pluck  the  ear  and  eaten.  We  may  well 
wonder  at  the  extreme  poverty  of  Christ  and  his  disciples. 
fie  was  himself  present  with  them,  and  yet  permitted  them 
to  lack  bread  !  A  man,  therefore,  is  not  forsaken  of  God  be- 
cause he  is  ill  riant.  It  is  more  honourable  to  suffer  the 
want  of  all  temporal  things  in  fellowship  with  Clirist  and  his 
followers,  tlian  to  have  all  things  in  abundance  in  connexion 
with  the  world. 

2.  T)iy  disciples  do  that  which  is  not  lairful  to  do']  The 
.Tews  were  so  superstitious  concerning  tlie  observation  of  the 
Sabbath,  that  in  their.wars  with  Antiochus  Epiphanes,  and  the 
Homans,  tliey  thought  it  a  crime  even  to  attempt  to  defend 
tliemselves  on  tlie  Sabbath  :  when  their  enemies  observed 
-this,  they  deferred  their  operations  to  that  day.  It  was  through 
this,  that  Pompcy  was  enabled  to  take  Jerusalem.  Dion 
Cass.  lib.  xx.xvi. 

Those  wlio  know  not  the  spirit  and  design  of  the  divine 
law,  are  often  superstitious  to  inhumanity,  and  indulgent  to 
iinpiety.  An  intolerant  and  censorious  spirit  in  religion,  is 
ionc  of  tlie  greatest  curses  a  man  can  well  fall  under. 

3,  4.  Have  ye  not  read  what  David  did]  The  original  his- 
tory isinl  Sam.  xxi.  ] — 6. 

When  he  was  an  hungered]  Here  hearken  to  Kimchi,  pro- 
(duoing  the  opinion  of  the  ancients  concerning  this  story  in 
these  words :  "  Our  rabbins  of  blessed  memory  say,  that  he 
gave  him  the  shaw-bread,  &c.  The  interpretation  also  of  the 
clriuse.  Yea,  though  it  toere  sanctified  this  day  in  the  vessel, 
is  this  :  It  is  a  small  thing  to  say,  that  i-t  is  lairful  for  us  to 
cut  THESE  LOAVES  taken  from  before  the  Lord,  when  ice  are 
hungry ;  for  it  would  be  lawful  to  eat  this  very  loaf  which  is 
1WW  set  on,  which  is  also  sanctified  in  the  vessel,  (for  the  table 
sanctifteth)  it  irould  be  lawful  to  eat  even  this,  ir'hen  anotlier 
luiif  is  not  present  with  you  to  give  us,  and  we  are  so  hunger- 
bilten.  Ami  a  little  after,  Tliere  is  nothing  tchich  may  hin- 
der taking  care  of  life,  besides  idolatry,  adultery,  and  mur- 
der. Tliat  is,  a  man,  according  to  them,  should  do  any  thing 
but  these,  in  order  to  preserve  life."     See  Lightfont. 

He  entered  into  the  house  of  God]  Viz.  the  ho'u.=e  of  Ahimc- 
tech  the  priest,  who  dwelt  at  Nob,  with  whom  the  tabernacle 
.then  was,  in  which  the  Divine  presence  was  manifested. 
60 


9  1  f  And  when  he  was  departeil  thence,  he  went  into  thehr 
synagogue : 

10  And,  behold,  there  was  a  man  which  had  his  hand  wither- 
ed. And  they  asked  him,  saying,  6  is  it  lawful  to  heal  on  the 
Sabbath-days  1  that  they  might  accuse  him. 

11  And  he  said  unto  them.  What  man  shall  there  be  among 
you,  that  shall  have  one  sheep,  and  h  if  it  fall  into  a  pit  on  the 
Sabbath-day,  will  he  not  lay  hold  on  it,  and  lift  it  ouf? 

12  How  much  then  is  a  man  better  than  a  sheepl  Where- 
fore, it  is  lawful  to  do  well  on  the  Sabbath-days. 

13  Then  saith  he  to  the  man,  Stretch  forth  thine  hand.  And 


And  did  eat  the  show-bread]  Tovi  apruv;  tt)s  Trpodcaeoi — In  He- 
brew. D13B  nnV  lechetn  panim — bread  of  the  presence,  or  faces, 
because  this  bread  was  to  be  set  continually,  mn'>  ""jsV  lipncy 
Yehovah — before  the  face  of  Jehovah.  See  the  notes  on  Exod. 
XXV.  23.  and  30. 

"  Since  part  of  the  frankincense  put  in  the  bread  was  to  be 
burnt  on  the  altar  for  a  memorial.  Lev.  x.xiv.  7.  and  since 
Aaron  and  his  sons  were  to  cat  it  in  the  holy  place,  it  is  evi- 
dent that  this  bread  typified  Christ,  first  presented  as  a  sacri- 
fice to,  or  in  the  presence  of  .Tehovah,  and  then  becoming 
spiritual  food  to  such  as,  in  and  through  him,  are  spiritual 
priests  to  God.  See  Rev.  i.  6.  v.  10.  xx.  6.  also  1  Peter  ii.  5." 
Parkhurst. 

5.  The  priests— profane  the  Sabbath]  Profane,  i.  p.  put  it 
to  what  might  be  called  a  common  use,  by  slaying  and  offer- 
ing up  sacrifices,  and  by  doing  the  services  of  the  temple  a« 
on  common  days,  Exod.  xxix.  38.  Numb,  .xxviii.  9. 

6.  In  this  place,  is  one  greater  than  the  temple.]  Does  not 
ourLord  refer  here  to  Mai.  iii.  1.  !  Compare  this  with  Heb.  iii.  3. 
The  Jews  esteemed  nothing  greater  tlian  the  temple,  except 
that  God  who  was  worshipped  in  it.  Clirist,  by  asserting  he 
was  greater  than  the  temple,  asserts  that  he  was  God ;  and 
this  he  does,  in  still  more  direct  terms,  ver.  8.  The  Son  of 
■man  is  Lord  ofthe  Sabbath — is  Institutor  a.ni  Governor  of  it. 
Compare  this  with  Gen.  ii.  3.  and  see  the  notes  there. 

7.  I  will  have  mercy,  &c.]  See  this  explained,  ch.  ix.  13. 
There  are  four  ways  in  which  positive  laws  may  cease  to 
oblige.  First,  by  the  natural  law  of  necessity.  Secondly,  by  a 
particular  laic,  which  is  superior.  Thirdly,  by  the  lair  of 
charity  and  mercy.  Fourthly,  by  the  dispensation  and  au- 
thority of  the  Lawgiver.  These  cases  are  all  exemplified 
from  verse  4.  to  verse  8. 

8.  The  Son  of  man  is  Lord  even  ofthe  Sabbath-day.]  The 
change  of  the  Jewish  into  the  Christian  Sabbath,  rallt'd  tlio 
Lord's  day,  Rev.  i.  10.  shows  that  Christ  is  not  only  the  Lord, 
but  also  the  trttth  and  completion  of  it.  For  it  seems  to  have 
been  by  an  especial  providence  that  this  change  has  been 
made,  and  acknowledged  all  over  the  Christian  world. 

10.  A  man  which  had  his  hand  icithered.]  Probably  throngt} 
a  partial  paralysis.  The  man's  hand  was  withered  ;  but 
God's  mercy  had  still  preserved  to  him  the  use  of  his  feet ;  he 
uses  thein  to  bring  him  to  the  public  worship  of  God,  and 
Jesus  meets  and  heals  him  there.  How  true  is  tlie  proverb — 
It  is  never  so  ill  with  us,  but  it  might  be  miich  worse. 

11.  If  it  fall  into  a  pit  o?i  the  Sabbath-day,  &c.]  It  was  a 
canon  among  the  Jews,  "We  must  take  a  tender  care  ofthe 
goods  of  an  Israelite."  Hence,  "  If  a  beast  fall  into  a  ditch,  or 
into  a  pool  of  water,  let  (the  owner)  bring  him  food  in  tliat 
place  if  he  can  ;  but  if  he  cannot,  let  him  bring  clothes  and 
litter,  and  bear  up  the  beast;  whence  if  he  can  come  up,  let 
him  come  up,"  &c.  "  If  a  beast  or  its  foal  fall  into  a  ditch  on 
a  holy  day,  R.  Lazar  saith,  let  him  lift  up  the  former  to  kill 
him,  and  let  him  kill  him,  but  let  him  give  fodder  to  the  otlicr 
lest  he  die  in  that  place.  R.  Joshua  saith,  let  him  lift  up  the 
former  with  the  intention  of  killing  him,  although  he  kill  him 
not ;  let  him  lift  up  the  other  also,  although  it  be  not  in  his 
mind  to  kill  him."  To  these  canons  our  Lord  .seems  here 
very  properly  to  appeal,  in  vindication  of  his  intention  to  heal 
the  distressed  man.     See  Lightfoot. 

Self-interest  is  a  very  decisive  casuist,'  and  removes  abun- 
dance of  .scruples  in  a  moment.  It  is  always  the  first  con- 
sulted and  the  most  readily  obeyed.  It  is  not  sinful  to  lieark- 
en  to  it,  but  it  must  not  govern  nor  determine  by  itself. 

12.  Hoir  tniich  then  is  a  man  better  than  a  sheep  ?]  Our 
Lord's  argument  is  what  is  called  argumevtumadhomincm: 
they  are  taken  on  their  own  ground,  and  confuted  on  their 
own  maxims  and  conduct.  There  are  many  persons  wlio 
call  themselves  Christians,  who  do  more  for  a  beast  of  bur- 
den or  pleasure  than  they  do  for  a  man  for  whom  Christ  died  ! 
Many  spend  that  on  coursers,  spaniels,  and  hounds,  of  which 
multitudes  of  the  followers  of  Christ  are  destitute  : — but  this 
also  shall  come  to  judgment. 

^Vherefore,  it  is  lawfiil  to  do  icell,  &c.]  This  was  allowed 
by  a  multitude  of  Jewish  canons.     See  Scltoettgen. 

13.  Slretchforth  thine  hand.]  The  bare  command  of  God  is 
a  sufficient  reason  of  obedience.  This  man  might  have  reason- 
ed thus,  "  Lord,  my  hand  is  will/ered,  how  then  can  I  stretch  it 
out  7  Make  it  whole  first,  and  afterward  I  will  do  as  thou  com- 
mandest."  This  may  appear  reasonable,  but  in  his  case  it 
would  have  been  foolish  7iess.  At  the  command  of  the  Lord, 
he  made  the  effort,  and  in  making  it,  the  cure  was  effected! 
Faith  disregards  apparent  impossibilities,  where  there  is  a 
command  and  promise  of  God.  The  effort  to  believe,  is  often, 
Ihntfaith  by  which  the  soul  is  healed,  A  little  before  (verges 


Prophecies  fulfilled  in  Christ. 


CHAPTER  XII. 


T7ie  Jeus  bla.t-pheme. 


he  stretched  it  forth ;  and  it  was  restored  whole,  Uke  aj  the 
other. 

14  11  Then  'the  Pharisees  went  out  and  ^heU  a  council 
against  him,  how  they  miglu  destroy  him. 

15  But  when  Jesus  knew  it,  "^  he  withdrew  himself  from 
thence  :  ^  and  great  multitudes  followed  him,  and  he  healed 
them  all ; 

16  And 'charged  them  that  they  should  not  make  him  known  : 

17  That  it  miglit  bo  fulfilled  which  was  spoken  by  Esaiaa  the 
prophet,  saying, 

18  f  Behold  my  servant,  whom'I  have  chosen  ;  my  beloved, 
*  in  whom  my  soul  is  well  pleased  :  1  will  put  my  Spirit  upon 
him,  and  he  shall  show  juds;ment  to  the  Gentiles. 

19  He  shall  not  strive  nor  cry ;  neither  shall  any  man  hear 
his  voice  In  the  streets. 

20  A  bruised  reed  shall  he  not  break,  and  smoking  fla.x  shall 
he  not  quench,  till  he  send  forth, judgment  unto  victory. 

21  And  in  his  name  shall  tlie  Gentiles  trust. 

22 11  hThen  was  brought  unto  him  one  possessed  with  a  devil, 

1.  John  S.  13.  &  10.  3.  t  II.  r.3.— b  Or,  liw): 
-d  Ch.  19.  2.-e  Ch.  9.  3).-f  Isa.  4.9.  1.— g  Ch, 
irk  3.  11.    Luke  U.  H. 


aCh.27.  1.  Marks  C.  Lule  0.  1 
Tinsel.— 1-,  SMCh.  10. f3.  Mark  3.  7.- 
L  17.  &,  17.  6.— h  See  Chap.  9.  3a.     M» 


6  and  8.)  Jesus  Cliri.st  had  asserted  his  Godhead,  in  this 
verse  he  proves  it.  What  but  the  Omnipotence  of  the  living 
God  would  have,  in  a  moment,  restored  this  withered  hand? 
There  could  bo  no  collusion  here  ;  the  man  who  had  a  real 
disease,  was  instantaneously,  and  therefore  miraculously 
cured  :  and  the  mercy  and  power  of  God  wei-e  both  amply 
manifested  in  this  business.  It  is  worthy  of  remark,  that  as 
the  man  was  healed  with  a  leord,  without  even  a  touch,  the 
Sabbath  was  unbroken,  even  according  to  their  most  rigid. 
interpretation  of  the  letter  of  the  law. 

14.  //eld  a  council  against  him]  Nothing  sooner  leads  to 
utter  blindness  and  hardness  of  heart  than  cni't/.  Thei-e  are 
many  who  abandon  thi^msc\vcs  to  pleasure-taking  and  rfc- 
bauc'tcry  on  the  Sabbath,  who  condemn  a  poor  man  whom 
necessity  obliges  to  work  on  what  is  termed  a  holiday  or  a 
national  fast. 

15.  Jesus — ivithdretD  himself  from  thence]  It  is  the  part  of 
prudence  and  Christian  charity  not  to  provoke,  if  possible, 
the  blind  and  the  hardened  ;  and  to  take  from  them  the  oc- 
casion of  sin.  A  man  of  God  is  not  afraid  of  persecution  ;  but 
as  his  aim  is  only  to  do  good,  by  proclaiming,  every  where, 
the  grace  of  the  Lord  Jesus,  he  departs  from  any  place,  when 
he  finds  the  ob.'stacles  to  the  accomplishment  of  liis  end  are, 
humanly  speaking,  invincible ;  and  that  he  cannot  do  good 
without'being  the  "means  of  much  evil.  Yield  to  the  stream 
when  you  cannot  stem  it. 

Great  multitudes  followed  him,  and  he  healed  them  all] 
The  rejection  of  the  Gospel  in  one  place  has  often  been  the 
mean  of  sending  it  to  and  establishing  it  iu  another.  Jesus 
healed  all  thai  followed  him,  i.  e.  all  who  had  need  of  healing 
and  who  desired  to  be  healed  :  for  thus  the  passage  must  be 
understood :— and  is  he  not  still  the  same?  No  soul  shall 
ever  implore  his  healing  power  in  vain  ;  but  let  it  be  remem- 
bered, that  only  those  who  follow  Christ,  and  apply  to  him, 
are  healed  of  their  spiritual  maladies. 

16.  Charged  them  that  they  should  not  make  him  knoten] 
See  chap.  viii.  4.  Jesus  Christ,  as  Gon,  conld  have  easily  con- 
cealed himself,  but  he  chooses  to  do  it  as  man,  and  to  use  no 
other  than  human  means,  as  these  v>ere  quite  sutficicnt  for 

■  the  purpose,  to  teach  us  not  to  neglect  them  in  our  necessity. 
Indeed  he  always  used  his  power  less  on  his  otcn  account, 
than  on  that  of  men. 

18.  Behold  my  servant]  This  title  was  given  to  our  blessed 
Lord  in  several  profiliecies.  f^ee  Isa.xlii.  I.  liii.2.  Christ  assumes 
it,  Psal.  xl.  7 — 9.  compare  these  with  John  xvii.  4.  and  Phil. 
ii.  7.  God  required  an  acceptable  and  perfect  service  from 
man;  but  man  being  sinful,  could  not  perform  it.  Jesus 
taking  upon  him  the  nature  of  man,  fully  performed  the 
whole  wi'.l  of  God,  and  communicates  grace  to  all  his  follow- 
ers, to  enable  them  perfectly  to  love,  and  worthily  to  magni- 
fy their  Maker. 

A?id  he  shall  shoie  judgment  to  the  Gentiles.]  That  is,  He 
will  publish  the  Gospel  to  the  heathens,  for  the  word  Kpiaiu 
here  answers  to  the  word  tSDCa  mishpal  of  the  prophet,  and 
it  is  used  among  the  Hebrews  to  signify  laws,  precepts,  and 
a  whole  system  or  body  of  doctrine.  See  Psal.  xix.  19.  cxix. 
30,  39.     Isa.  Iviii.  2. 

19.  He  shall  not  strive,  nor  cry]  The  Spirit  of  Christ  is  not 
a  spirit  of  contention,  murmuring,  clamour,  or  litigiousness. 
He  who  loves  these  does  not  belong  to  him.  Christ  therefore 
fulfilled  a  prophecy  by  withdrawing  this  place  on  account  of 
the  rage  of  the  Pharisees. 

20.  A  bruised  reed  shall  he  not  break]  A  reed,  is  in  Scrip- 
ture, the  emblem  of  treakncss,  Ezek.  xxix.  6.  and  a  bruJsed 
reed  must  signify  that  state  of  weakness  that  borders  on  dis- 
solution and  death. 

_  And  sinokini^Jlax  shall  he  not  quench].  Aivov  rvcjiojitvov. 
Aivos  means  the  nick  of  a  lamp,  and  TV(pofji£t'ou  is  intended  to 
point  out  its  expiring  state,  when  the  oil  has  been  all  burnt 
awav  from  it,  and  nothing  is  left  but  a  mere  snuff,  emitting 
smoke.  Some  suppose  the  .Jewish  state,  as  to  ecclesiastical  mat- 
ters, is  here  intended,  the  prophecy  declaring  that  Christ  would 
not  destroy  it,  but  leave  it  to  expire  of  itself,  as  it  already  con- 
tained the  principles  of  its  own  destruction.  Others  have  con- 
sidered it  as  implying  thai  great  tenderness  with  which  the 


blind,  and  dumb  ;  and  he  healed  him,  insomuch  that  the  blind 
and  dumb  both  spake  and  srtw. 

2.3  And  all  the  people  were  amazed,  and  said.  Is  not  this  the 
son  of  David's 

24  n  'But  when  the  Pharisees  heard  it,  they  said,  This/e/- 
low  doth  not  cast  out  devils,  but  by  ^  Beelzebub  the  prince  of 
the  devils. 

25  And  Jesus  '  knew  their  thoughts,  and  said  unto  them, 
Ei'ery  kingdom  divided  against  itself  is  brought  todesolation; 
and  every  city  or  house  divided  .■gainst  itself  shall  not  stand  : 

26  And  if  Satan  cast  out  Satan,  he  is  divided  against  himself; 
how  shall  then  his  kingdom  standi 

27  And  if  I  by  Beelzebub  cast  out  devils,  by  whom  do  your 
children  cast  them  out?  therel'ore  they  shall  be  your  judg.'S. 

28  But  if  I  cast  out  devils  by  the  Spirit  of  God,  then  ""  the 
kingdom  of  God  is  come  unto  you. 

29  "  Or  else  how  can  one  enter  into  a  strong  man's  house, 
and  spoil  his  goods,  except  he  first  bind  the  strong  man  7  and 
then  he  will  spoil  his  house. 

i  Ch  9.  S4.  Mark  3.  2?.  Luke  11.  IS.— k  Or.  Peelzebiil  j  «ii.t  so  ver.  27—1  Ch  9. 
4.    .lohno.ns.     Kcv.  a.  23— ni  Pnn.2.  «.  &,7.  14.    Luke  1.33.  le.  U.  20.  it  IJ.  8', 


blessed  Jesus  should  treat  the  weak  and  the  ignorant,  whose 
good  desires  must  not  be  stifled,  but  encouraged.  The  bruis- 
ed reed  may  recover  itself,  if  permitted  to  vegetate  under  tlie 
genial  influences  of  heaven,  ami  the  life  and  liglit  of  the  ex- 
piring lamp  may  be  supported  by  the  addition  of  fresh  oil. 
Jesus,  therefore,  quenches  not  faint  desires  after  salvation, 
even  in  the  worst  and  most  undeserving  of  men  ;  for  even 
such  desires  may  lead  to  the  fulness  of  the  blessing  of  ti.e 
Gospel  of  peace. 

Judgment  U7iln  victory.]  See  ver.  18.  By  judgment,  un- 
derstand the  Gospel,  and  by  victory,  its  complete  triamjiti 
over  Jewish  opposition,  and  Gentile  in, piety.  He  will  con- 
tinue by  these  mild  and  gentle  means  to  work  till  the  wholo 
world  is  Christianized,  and  the  universe  filled  with  his  glory. 

21.  And  in  his  name  shall  the  Gentiles  trust]  EAirovtri, 
they  shall  hope.  Jcgus  Christ  is  the  sole  hope  and  trust  of 
mankind :  to  trust  and  hope  in  his  name  JEsrs,  is  to  ex]vect 
salvation  and  all  things  necessary  from  him  alone,  to  despise, 
comparatively,  all  earthly  promises,  to  esteem,  love  and  di-sirc 
heavenly  things  only,  and  to  bear  with  patience  and  lian- 
quillity  all  the  losses  and  evils  of  this  life,  upon  the  prospect 
and  luipe  of  that  felicity  which  he  has  purchased  for  us. 

22.  One  possessed  vith  a  devil,  blind  and  dumb]  A  pers^on 
from  whom  the  indwelling  demon  took  away  both  light  and 
hearing.  Satan  makes  himself  master  of  tlie  heart,  the  et;cs, 
and  the  tongue  of  the  sinner.  His  heart  he  fills  with  the  love 
of  sin  ;  his  eyes  he  blinds  that  he  may  not  see  his  guilt,  and 
the  perdition  which  awaits  him  ;  and  his  tongue  he  hinders 
from  prayer  and  supplication,  though  he  gives  it  incre.-i^iii^ 
liberty  in  blasphemies,  lies,  slandei-s,  &c.  None  but  Jesus 
can  redeem  from  this  threefold  captivity. 

23.  Is  not  this  the  son  of  David  7]  Is  not  this  the  true  Mcssiahf 
Do  not  these  miracles  sufllciently  prove  it  7  See  Isa.  xxxv.  5. 

24.  Beelzebub]    See  chap.  x.  25. 

25.  Every  kingdom  divided  against  itself  is  brought  to  de- 
solation] Our  Lord's  argument  runs  thus,  "The  welfare  of 
any  kingdom,  city,  or  family,  depends  on  its  concord  and  iina- 
nimity :  Satan,  like  every  other  potentate,  must  wish  to  rule 
his  empire  in  peace  and  security  ;  how  then  can  he  be  in 
league  with  me  who  oppose  his  authority,  and  am  destroying 
his  kingdom  1" 

The  reasoning  of  the  Pharisees,  ver.  24.  was  not  expressed, 
and  Jesus  knowing  their  thoughts,  gave  them  ample  proof  o( 
his  omniscience.  This,  with  our  Lord's  masterly  confutation 
of  their  reasonings,  by  a  conclusion  drawn  from  their  own 
premises,  one  would  have  supposed  might  have  humbled  and 
convinced  these  men;  but  the  most  conclusive  reasoning, 
and  the  most  astonishing  miracles,  were  lost  upon  a  people 
who  were  obstinately  determined  to  disbelieve  every  thing 
good,  relative  to  Christ.  How  true  the  saying ;  He  came  unto 
his  oion,  and  liisoicn  received  him  not! 

26.  If  Satan  cast  out  Satan]  A  good  cause  will  produce  a 
good  effect,  and  an  evil  cause  an  evil  efl'ei-t.  Were  1  on  Satan '.s 
side,  I  would  act  for  his  interest,  and  confirm  his  influence 
among  you ;  but  I  oppose  his  maxims  by  my  doctrine,  and  his 
influence  by  my  power. 

27.  By  whom  do  your  children  cast  them  out?]  Children 
or  sons  of  the  prophets,  means  the  disciples  of  the  prophets  ; 
and  children  or  .sons  of  the  Pharisees,  disciples  of  the  Pha- 
risees. From  Acts  xix.  13,  14.  it  is  evident  there  were  exor- 
cists among  the  Jews,  and,  from  our  Lord's  saying  here,  it  is 
also  evident  that  the  disciples  of  the  Phnrisees'did  cast  out  de- 
mons, or  at  least,  those  who  educated  them  wished  to  have  it 
believed  that  they  had  such  a  power.  Our  Lord's  argument 
here  is  exti-emely  conclusive  ;  If  the  man  who  casts  out  de- 
mons, proves  himself  thereby  to  be  in  league  with,  and  influ- 
enced by  Satan,  then  your  disciples,  and  you  who  taught  them, 
are  all  of  you  in  league  with  the  devil :  ye  must  eithergive  up 
your  assertion,  that  I  cast  out  demons  by  Beelzebub,  or  else 
admit  this  conclusion  in  its  fullest  force  and  latitude,  that  ye 
are  all  children  of  the  deiil.  and  leagued  with  him  against  God. 

Envy  causes  persons  often  to  condemn  in  one  what  they 
approve  in  another. 

28.  But  if  I  cast  out  devil.i  hy  the  Spirit  of  God]  Perhapa 
the  Spirit  of  God  is  here  mentioned  by  way  of  opposition  to  the 

61 


Christ  explains  the  nature  of 


ST,  MATTHEW. 


the  sin  against  the  Holy  Ghost. 


So  He  that  is  not  with  me  is  against  me;  and  he  that  gather- 
eth  not  with  me  scattereth  abroad. 

31  Wherefore  I  say  unto  you,  "AH  manner  of  sin  and  blas- 
phemy shall  be  forgiven  unto  men:  bbut  the  blasphemy 
against  the  Holy  Ghost  shall  not  be  forgiven  unto  men. 

32  And  whosoever  "^  speaketh  a  word  against  the  Son  of  man, 
*  it  shall  be  forgiven  him :  but  whosoever  speaketh  against 
the  Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in  this 
world,  neither  in  the  world  to  come. 


magiciil  incantations  oC  the  Jews  ;  for,  it  is  well  known,  that 
by  fumigations  and  magical  wasliings,  they  professed  to  cast 
out  devils.     Sec  a  case  mentioned  by  Schoettgeii  on  this  verse. 

Then  the  kingdom  of  God]  For  the  destruction  of  the  king- 
dom of  Satan  plainly  implies  the  setting  up  of  the  kingdom 
of  God. 

Is  come  unto  you]  Is  come  une.xpectedly  upon  yon.  Tifda- 
oiv,  from  (p9avo>,  to  appear  suddenly^imexpectedly. 

They  pretended  to  be  in  expectation  of  the  kingdom  of  God, 
and  consequently  of  the  destruction  of  the  kingdom  of  Satan, 
But  by  being  not  prepared  to  receive  Christ  in  these  proofs  of 
his  divine  mission,  they  showed  that  their  expectation  was  but 
pretended.    They  were  too  carnal  to  mind  spiritual  things. 

29.  Else  how  can  one  enter  i7ito  a  strong  man's  house]  Men, 
through  sin,  are  become  the  very  house  and  dwelling-place  of 
Katan;  having,  of  their  own  accord,  surrendered  themselves 
to  this  unjust  possessor;  for  whoever  gives  up  his  soul  to  sin, 
fives  it  up  to  the  devil.  It  is  Jesus,  and  Jesus  alone,  who  can 
deliver  from  the  power  of  this  bondage.  When  Satan  is  cast 
out,  Jcsns  purifies  and  dwells  in  the  heart. 

30.  He  that  is  not  with  me  is  against  me]  In  vain  do  men 
seek  for  methods  to  reconcile  God  and  mammon.  There  is  no 
medium  between  loving  the  Lord  and  being  his  enemy ;  be- 
tween belonging  to  Christ  or  to  Satan.  If  we  be  on  the  side 
of  the  devil,  we  must  expect  to  go  to  the  devil's  hell ;  if  we  be 
on  the  side  of  Christ,  we  may  expect  to  go  to  his  heaven. 
When  Christ,  his  tnjth,  and  his  servants  are  assaulted,  he  who 
docs  not  espouse  their  cause  is  not  on  Christ's  side,  but  incurs 
the  guilt  of  deserting  and  betraying  them.  There  are  many 
<it  is  to  be  feared)  in  the  world,  who  are  really  against  Christ 
and  scatter  abroad,  who  flatter  themselves  tliat  they  are  work- 
ers togetlier  with  him,  and  of  the  number  of  his  friends! 

Svatlereth  afiroad.]  This  seems  to  have  been  a  proverbial 
form  of  speech,  and  may  be  a  metaphor  taken  from  shepherds. 
He  who  does  not  help  the  true  shepherd  to  gather  his  flock 
iMo  the  fold,  is,  most  likely,  one  who  wishes  to  scatter  them, 
that  he  may  liave  the  opportunity  of  stealing  and  destroying 
them.  I  do  not  find  any  parallel  to  this  proverbial  mode  of 
speech  in  the  Jewish  rabbins,  if  itbe  one,  nor  have  I  met  with 
it  among  the  Greek  or  Roman  writers. 

31.  All  manner  of  sin  and  blasphemy]  BAa<T0j;/(ia,  injuri- 
ous or  impious  speaking,  bypmoji  sp)-aec,  mocking  and  deri- 
ding speech,  Anglo-Saxon.     See  chap.  ix.  3. 

But  the  blasphemy  against  the  Holy  Ghost]  Even  personal 
reproaches,  revilings,  persecutions  against  Clrrist,  were  re- 
missible; but  blasphemy,  or  impious  speaking,  against  the 
Holy  Spirit,  was  to  nave  no  forgiveness  ;  i.  e.  when  the  person 
obstinately  attributed  those  works  to  the  devil,  which  he  had 
the  fullest  evidence  could  be  wrought  only  by  the  Spirit  of  God. 
That  this,  and  nothing  else,  is  the  sin  against  the  Holy  Spirit, 
Is  evident  from  the  connexion  in  this  place,  and  more  particu- 
larly from  Mark  ill.  28,  29,  30.  "  All  sins  shall  be  forgiven  unto 
the  sons  of  men,  and  blasphemies  wherewith  soever  they  shall 
blaspheme  ;  but  he  that  shall  blaspheme  against  the  Holy  Ghost 
hath  never  forgiveness,  but  is  in  danger  of  eternal  damnation, 
BECADSE  they  said  he  hath  an  unclean  spirit." 

Here  the  matter  is  made  clear  beyond  the  smallest  doubt— 
the  unpardonable  sin,  as  some  term  it,  is  neither  less  nor  more 
than  ascribing  the  miracles  Christ  zvrought  by  the  power  of 
God,  to  the  Spirit  of  the  devil.  Many  sincere  people  have 
been  grievously  troubled  with  apprehensions  that  they  had 
committed  the  unpardonable  sin  ;  but  let  it  be  observed,  that  no 
man  who  believes  the  divine  mission  of  Jesus  Christ,  ever  can 
commit  this  sin  :  therefore,  let  no  man's  heart  fail  because  of 
it,  from  henceforth  and  for  ever.  Amen.     See  below. 

32.  Neither  in  this  loorld,  neither  in  the  world  to  cnme.] 
Though  I  follow  the  common  translation,  yet  I  am  fully  satis- 
fied the  meaning  of  the  words  is,  neither  "in  this  dispensation 
(viz.  the  Jewish)  nor  in  that  which  is  to  come,  viz.,  the  Chris- 
tian. N2n  dSiJ?  61am  ha-bo,  the  world  to  come,  is  a  constant 
phrase  for  the  times  of  the  Messiah,  in  the  Jewish  ^VTiters.  See 
below.  The  sin  here  spoken  of  by  our  Lord,  ranks  high  in  the 
catalogue  oi  presumptuous  sins,  for  which  there  was  no  for- 
giveness under  the  Mosaic  dispensation.  See  Num.  XV.  30,  31. 
XXXV.  3L  Lev.  xx.  10.  1  Sajn.  ii.  25.  When  our  Lord  says  that 
such  a  sin  hath  no  forgiveness,  is  he  not  to  be  understood  as 
meaning  that  the  crime  shall  be  piuiished  under  the  Clu-istian 
dispensation  as  it  was  under  the  Jewish,  viz.  by  the  destruc- 
tion of  the  body  7  And  is  not  tliis  the  same  mentioned,  1  John 
I.  7.  called  there  the  sin  unto  death  ;  i.  e.  a  sin  that  was  to  be 
punished  by  the  death  of  the  body,  while  mercy  might  be  ex- 
tended to  the  soul  1  The  punishment  for  presumptuous  sins, 
unaer  the  Jewish  law,  to  which  our  Lord  evidently  alludes, 
certainly  did  not  extend  to  the  darnnation  of  the  soill,  though 
the  body  \ras  destroyed ;  therefore  I  think  that  though  there 
was  no  such  forgiveness  to  be  extended  to  this  crime,  as  to  ab- 

63 


33  Either  make  the  tree  good,  and  'his  fruit  good  :  or  else 
make  the  tree  corrupt,  and  his  fruit  corrupt :  for  the  tree  is 
known  by  his  fruit. 

34  O  f  generation  of  vipers,  how  can  ye,  being  evil,  speak 
good  things  7  ^  for  out  of  the  abundance  of  the  heart  the  mouth 
speaketh. 

35  A  good  man  out  of  the  good  treasure  of  the  heart  bringeth 
foilh  good  things  :  and  an  evil  man  out  of  the  evil  treasure 
bringeth  forth  evil  things. 

1.  13.-cCh.7.  17.     Luke  6.  43, 


solve  the  man  from  the  punishment  of  temporal  death,  yet,  on 
repentance,  mercy  might  be  extended  to  the  soul ;  and  every 
sin  may  be  repented  of  under  the  Gospel  dispensation. 

Dr.  Lightfoot  has  sufTiciently  vindicated  this  passage  from  all 
false  interpretation.  "They  that  endeavour  hence  to  prove 
the  remissions  of  some  sins  after  death,  seem  little  to  vmder- 
stand  to  what  Christ  had  respect,  when  he  spake  these  words. 
Weigh  well  this  common  and  most  known  doctrine  of  the  Jeio- 
ish  schools,  and  judge.  He  that  transgresseth  an  affirma- 
tive precept,  if  he  presently  repent,  is  not  moved  until  the 
Lord  pardon  him :  and  of  such  it  is  said,  Be  ye  converted,  O 
backsliding  children,  and  I  will  heal  your  backslidings.  He 
that  transgresseth  a  negative  precept,  and  repents,  his  re- 
pentance suspends  judgment,  and  the  day  of  expiation  ex- 
piates him ;  as  it  is  said,  Tliis  day  shall  all  your  unclean- 
nesses  be  expiated  to  you.  He  that  trangresses  to  cuttijig  off, 
(by  the  stroke  of  God,)  or  to  death  by  the  sanhedrim,  and  re- 
pents, repentance  and  the  day  of  expiation  do  siispend  judg- 
ment, and  the  strokes  that  are  laid  upon  him  rcipe  off  sin, 
as  it  is  said.  And  I  will  visit  their  transgressions  with  a  rod, 
and  tlieir  iniquities  with  scourges.  But  he  by  whom  the  name 
of  God  is  profaned,  (or  blasphemed,)  repentance  is  of  no 
avail  to  him  to  suspend  judgment,  nor  the  day  of  expiation 
to  expiate  it,  nor  scourges  {or  corrections  inflicted)  to  wipe  it 
off  but  all  suspend  judgment,  and  death  wipes  it  off.  Thus 
the  Babylonian  Gemara  writes,  but  the  Jerusalein  thns: — 
Repentance  and  the  day  of  expiation  expiate  as  to  the  third 
part,  and  corrections  as  to  the  third  part,  and  death  wipes  it 
off,  as  it  is  said,  and  your  iniquities  shall  not  be  expiated  to 
you  until  ye  die :  behold  we  learn  that  death  wipes  off  Note 
this,  whicli  CA;  4S?  contradicts,  concerning  blasphemy  against 
the  Holy  Ghost.  It  shall  not  be  forgiven,  saith  he,  neither  in 
this  leorld,  nor  in  the  world  to  come;  that  is,  neither  before 
death,  nor  as  you  dream,  by  death.  Jerus.  Sanhed.  fol,  37.  and 
Bab.  Yoma,  fol.  86. 

"  III  the  leorld  to  come. — I.  Some  phrases  were  received  into 
common  use,  by  which,  in  common  speech,  they  opposed  the 
heresy  of  the  Sndducees,  who  denied  immortality.  Of  that 
sort  were  N3n  D?lj;  olam  ha-ba,  Aiiov,  h  iieWciv,  The  world  to 
come.  \t'y  p  gan  aden,  napaietaos,  Paradise :  Dsn  •>;  gei 
lUnnom,  Tcevva,  Hell,  &c. 

"  At  the  end  of  all  the  prayers  in  the  temple,  (as  we  ob- 
served before,)  they  said  aSiy  ij?  dd  olam  for  ever.  But  when 
the  heretics  (i.  e.  the  Sadducees)  brake  in,  and  said  there  was 
NO  AGE  but  one  ;  then  it  was  appointed  to  be  said  for  everaiid 
ever.  D^iyn  "i)?i  a'?"'V'^  10  min  ha-olam,  vead  ha-olam.  Bab. 
Beracoth,  fol.  54.  This  distinction  of  ntn  nVfJ?  olam  hazeh, 
this  world,  and  of  N2n  D?iy  olam  ha-ba,  the  tcorld  to  come, 
you  may  find  almost  in  every  page  of  the  rabbins.  The  Lord 
reco?npense  thee  a  good  reward  for  this  thy  good  work  in  this 
v.'orld,  a7id  let  thy  reward  be  perfected  in  the  world  to  come. 
Targum  on  Ruth.  It  (that  is,  the  history  of  the  creation  and 
of  the  Bible)  therefore  begitis  with  the  letter  3  beth,  (in  the 
word  nitf  ■'-12  bereshith)  because  two  worlds  were  created,  this 
world,  and  a  world  to  come.     Baal  Turim. 

"II.  The  world  io  come  hints  two  things  especially,  (of  which 
see  Rambam,  in  Sanhed.  cap.  Chelefc.)  I.  The  times  of  the 
Messiah  :  '  Be  mindful  of  the  day  icherein  thou  earnest  out 
of  Egypt,  all  the  days  of  'thy  life  ;  the  wise  men  say,  by  the 
days  of  thy  life,  is  intimated  this  world,  by  all  tne  days  of 
thy  life,  the  days  of  the  Messiah  are  superinduced.'  In  this 
sense  the  aposile  seems  to  speak,  Heb.  ii.  5.  and  vi.  5.  II.  The 
state  after  death,  thus  Rab.  Tancum,  The  world  to  come,  is 
when  a  man  has  departed  out  of  this  world." 

33.  Either  make  the  tree  good]  That  is,  the  effect  will  be  al- 
ways  similar  to  the  ca?<se — a  bad  tree  will  produce  bad  fruit, 
and  a  good  tree,  good  fruit.  The  works  will  resemble  the 
heart,  nothing  good  can  proceed  fi-om  an  evil  spirit,  no  good 
fruit  can  proceed  from  a  con-upt  heart ; — before  the  heart  of 
man  can  produce  any  good,  it  must  be  renewed  and  influenced 
by  the  Spirit  of  God. 

34.  O  generation  of  vipers]  These  are  apparently  severe 
words,  but  they  were  extremely  proper  in  reference  to  that 
execrable  pcop'le  to  whom  they  were  addressed ;  the  whole 
verse  is  an  inference  from  what  was  spoken  before. 

Out  of  the  abundance  (ircpio-acvi^iaro;,  the  overflowings)  of 
the  heart]  Wicked  words,  and  sinful  actions,  may  be  consider- 
ed as  the  overflowings  of  a  heart  that  is  more  than  full  of  the 
spirit  of  wickedness ;  and  holy  words  and  righteous  deeds  may 
be  considered  as  the  overflowings  of  a  heart  that  is  filled  with 
the  Holy  Spirit,  and  running  over  with  love  to  God  and  man. 

35.  A  good  man  out  of  the  good  treasure  of  the  heart]  Trjf 
KapSias,  of  his  heart,  is  omitted  by  upwards  of  one  hundred 
MSS.,  many  of  them  of  the  greatest  antiquity  and  authority  . 
by  all  the  Syriac,  Arabic,  and  Persic ;  by  the  Slavonic,  Sax- 
on, Vulgate,  and  Itala,  (except  four)  and  by  several  of  the  prf 


The  Ninevites,  if-c. 


CHAPTER  XII. 


more  teachable  than  lite  Jexos, 


36  But  I  Bay  unto  you,  That  every  idle  word  that  men  shall 
epeak,  they  shall  give  account  thereof  in  the  day  of  judgment. 

37  For  by  thy  words  thou  shall  be  justified,  and  by  tliy  words 
thou  shall  be  condemned. 

38  1  "Then  certain  of  the  scribes  and  of  the  Pharisees  an- 
swered, saying,  iNIastcr,  we  would  see  a  sign  from  thee. 

39  But  he  answered  and  said  unto  them.  An  evil  and  ^adul- 
terous  generation  seeketh  after  a  sign ;  and  there  sliall  no 
sign  be  given  to  it,  but  the  sign  of  the  prophet  Jonas  : 

40  '^  For  as  Jotras  was  tlirce  days  and  tliree  niglits  in  the 
\vhale's  belly  :  so  shall  the  Son  of  man  be  three  days  and  three 
hights  in  the  heart  of  the  earth. 

41  d  The  men  of  Nineveh  shall  rise  in  judgment  with  this 

nChlS.l.  Marks. II.  Luke  if!  IB,  21.  John  2.  19.  1  Cor.  1.  22.— b  Isa.  D7.  3. 
Ch.  16.  4.     Mirk  8.  38.     .lolin  4.48.— c  .lonah  1.  17.— .1  L.iki-  11. ;«, 


mi  live  fathers.  It  seems  to  have  been  added  here  by  some  co- 
pyist, merely  to  e.xplain.  The  good  heart  is  the  good  treasury, 
nnd  the  treasure  that  is  in  it  is  the  love  of  God,  and  of  all  man- 
kind. The  bad  heart  is  the  bad  treasury,  and  its  treasure  is  the 
carnal  mind,  which  is  enmity  against  God,  and  ill  icill  to  man. 

36.  Every  idle  trord]  Pni"'  apyov,  a  word  that  does  nothing, 
that  neither  ministers  grace,  nor  instruction  to  them  who 
hear  it.  The  word  apyov,  corresponds  to  the  Hebrew  Nvjf 
shave,  which  signifies  not  only  vniti  or  empty,  but  also  trick- 
ed and  injurious,  such  as  a  false  testimony  against  a 
neighbour,  compare  Deut.  v.  11.  and  20.  Add  to  this  that 
Symmachus  translates  ^i3s  piggul,  polluted.  Lev.  xix.  7.  by 
the  very  Greek  word  in  the  text.  It  fras  lo  explain  this  am- 
biguous meaning  of  the  word,  that  ten  MSS.  have  changed 
apyov,  into  irovrjpov,  evil.  Our  Lord  must  be  understood  here 
as  condemning  aW  false  and  itijurious  words:  the  scope  of 
thp  place  necessarily  requires  this  meaning. 

37.  By  thy  words  thou  shaft  lie  justified]  That  is,  the  whole 
tenor  of  thy  conversation  will  be  an  evidence  for  or  against 
thee,  in  the  great  day.  How  many  are  there  who  count 
words  for  nothing,  and  yet  eternity  often  depends  on  them. 
Lord,  put  a  watch  before  the  door  of  my  lips!  is  a  prayer 
proper  for  all  men. 

33,  We  would  see  a  sign  from  thee.]  That  is,  we  wish 
now  to  see  thee  work  a  miracle.  Pride,  vain  curiosity,  and 
incredulity,  have  never  proof  sudicient  of  the  truth :  for  they 
tci7/  not  be  satisfied. 

I  39.  An  evil  and  adulterous  generation]  Or,  race  of 
people ;  for  so  ycvta  should  be  translated  here,  and  in  mosi 
other  places  in  the  Gospels ;  for  ou.r  Lord,  in  general,  uses  it 
to  point  out  the  Jewish  people.  This  translation  is  a  key  to 
unlock  some  very  obscure  passages  in  the  evangelists. 

Seeketh  after  a  sign]  Or,  seeketh  another  sign,  (iTn^rjrci) 
60  I  think  this  word  should  be  translated.  Our  Lord  had  al- 
ready given  the  Jews  several  signs ;  and  here  they  desire 
sign  upon  sign. 

Our  Lord  terms  the  Jews  an  adulterous  race.  Under  the 
Old  Covenant,  the  Jewish  nation  was  represented  as  in  a 
■marriage  contract  with  the  Lord  of  hosts;  as  believers,  in 
the  New  Covenant,  are  represented  as  the  spouse  of  Christ — 
al!  unfaithfulness  and  disobedience  was  considered  as  a 
breach  of  this  marriage  contract:  hence  the  persons  who 
were  thus  guilty,  are  denominated  adulterers  and  adulte- 
resses. But  independently  of  this,  there  is  the  utmost  proof 
froni  their  own  writings,  that  in  the  time  of  our  Lord  they 
were  most  literally  an  adulterous  race  of  people  :  for,  at  this 
very  time,  R.  Jochanan  ben  Zacchai  abrogated  the  trial  by 
the  bitter  waters  of  jealousy,  because  so  many  were  found  to 
be  thus  criminal.     See  on  .John  viii.  3. 

40.  Three  days  and  three  7iights]  Our  Lord  rose  from  the 
grave  on  the  day  but  one  after  his  crucifixion  ;  so  that  in  the 
computation  in  this  verse,  the  part  of  the  day  on  which  he 
was  crucified,  and  the  part  of  that  on  which  he  rose  again, 
are  severally  estimated  as  an  entire  day ;  and  this,  no  doubt, 
exactly  corresponded  to  the  time  in  which  Jonah  was  in  the 
belly  of  the  fish.  Our  Lord  says,  As  Jonah  was,  so  shall  the 
Son  of  man  be,  &c.  Evening  and  morning,  of  night  and 
day,  is  the  Hebrew  phrase  for  a  natural  day,  which  the 
Greeks  termed  vvx9>iit^pov,  nuchthemeron.  The  very  same 
quantity  of  time  which  is  here  termed  three  days  and  three 
nights,  and  which  in  reality  was  only  one  whole  day,  a  jiart 
of  two  others,  and  two  whole  nights,  is  termed  three  days  and 
three  Jiights,  in  the  book  of  Esther:  Go;  neither  eat  nor 
drink  threk  days,  night  or  day,  and  so  I  will  go  in  unto 
the  king:  chap.  iv.  16.  Afterward  it  follows,  chap.  v.  L  On 
the  THIRD  DAY,  Esther  stood  in  the  inner  court  of  the  king's 
house.  Many  examples  might  be  produced  from  both  the 
sacred  and  profane  writers,  in  vindication  of  the  propriety  of 
the  expression  in  the  text  For  further  satisfaction,  the  rea- 
der, if  he  please,  may  consult  \V7titljy  and  Wakefield,  and 
take  the  following  from  Lightfoot. 

"\.  The  Jewish  writers  extend  that  memorable  station  of 
the  unmoying sun  at  Joshua's  prayer,  to  six  and  thirty  hours ; 
for  so  Kimchi  upon  that  place.  '  According  to  more  exact 
interpretation,  the  sun  and  moon  stood  still  for  six  and  thir- 
ty hours :  for  when  the  fight  was  on  the  eve  of  the  Sabhath, 
^mAuo  feared  lest  the  Israelites  might  break  the  Sabbath, 
t/ifrefore  he  spread  abroad  his  hands,  that  the  sun  might 
*t and  still  on  the  sixth  day,  according  to  the  measure  of  the 
day  of  the  Sabb/ith,  and  the  moon  according  to  the  measure 
SL/i  "l^'''  "-^  '^^  Sabbath,  and  of  the  going  out  of  the  Sab- 
oath,  which  am<>unt»  to  six  and  thirty  hours.' 


generation,  and  'shall  condemn  it:  f  because  they  repented 
al  the  preaching  of  Jonas ;  and,  behold,  a  greater  than  Jonas 
is  here. 

42  «  The  queen  of  the  south  shall  rise  up  in  the  judgment  with 
this  generation,  and  shall  condemn  it :  for  she  came  from  the 
uttermost  parts  of  the  t  arth  to  hear  the  wisdom  of  Solomon  ; 
and,  behold,  a  greater  than  Solomon  is  here. 

43  ^'  When  the  unclean  spirit  is  gone  out  of  a  marr,  '  he  Walh- 
eth  throu^'h  dry  places,  seeking  rest,  and  findeth  none  : 

44  Then  he  saith,  I  will  return  into  my  house  from  whence 
I  came  out ;  and  when  he  is  come,  he  findeth  it  empty,  swept, 
and  garnished. 

45  Then  goelh  he,  and  taketh  with  himself  seven  other  spi- 


"  n.  If  you  number  the  hours  that  passed  from  our  Sa. 
viour's  giving  up  the  gliost  upon  the  cross  to  his  resurrection, 
you  shall  find  almost  the  same  number  of  hours ;  and  yet 
that  space  is  called  by  him  three  days  and  three  nights, 
whereas  two  nights  only  came  between,  and  only  one  com- 
plete day.  Nevertheless,  while  he  speaks  these  words,  he  is 
not  without  the  consent  both  of  the  Jeicish  schools  and  their 
computation.  Weigh  well  thai  which  is  disputed  in  the  tract 
Scabbath,  concerning  the  separation  of  a  woman  for  tliree 
days  ;  where  many  things  are  discussed  by  the  Gemarists 
concerning  the  computation  of  this  space  of  three  days. 
Among  other  things  these  words  occur:  R.  hmacl  saith, 
Sometimes  it  contains  fotir  ni:iN,  nnoth,  sometimes  five, 
sometimes  six.  But  how  much  is  the  space  of  an  n:iN  otiali  7 
R.  Jochanan  saith.  Either  a  day  or  a  night.  And  so  al.so 
the  Jerusalem  Talmud:  '  R.  Akihah  fixed  a  DKtforan  onah, 
and  a  nioht/ot  an  onah.'  But  the  tradition  is,  that  R.  Elia- 
zar  ben  Azariah  said,  A  day  and  a  night  make  an  onah  , 
and  a  part  of  an  onah  is  as  the  wnoi.E.  And  a  little  aftir, 
R.  Ismael  computed  a  part  of  the  onah  for  the  whole." 
Thus,  then,  three  days  and  three  nights,  according  to  this 
Jewish  method  of  reckoning,  included  any  part  of  the  first 
day ;  the  whole  of  the  following  night ;  the  next  day  and  its 
night ;  and  any  part  of  the  succeeding  or  third  day. 

In  the  trhale's  belly]  That  a  fish  of  the  shark  kind,  and  not 
a  rehale,  is  here  meant,  Bochart  has  abundantly  proved,  vol. 
iii.  col.  742,  &c.  edit.  Leyd.  1092.  It  is  well  known,  that  the 
throat  of  a  whale  is  capable  of  admitting  little  more  than  the 
arm  of  an  ordinary  man  ;  but  many  of  the  sliark  species  can 
swallow  a  man  whole:  and  men  have  been  found  whole  in 
the  stomachs  of  several.  Every  natural  history  abounds  witli 
facts  of  this  kind.  Besides,  the  shark  is  a  native  of  tlie  Me- 
diterranean Sea,  in  which  Jonah  was  sailing,  when  swal- 
lowed by  what  the  Hebrew  terms  '7''"'^  J"",  dag  gadol,  a  great 
fish;  but  every  body  knows  that  lohales  are  no  produce  of 
the  Mediterranean  Sea,  though  some  have  been  by  accident 
found  there,  as  in  most  other  parts  of  the  maritime  world; 
but  let  them  be  found  where  they  may,  there  is  none  of  thein 
capable  of  swallowing  a  man.  Instead  of  either  lohale  or 
shark,  some  have  translated  'jnj  n,  dag  gadol,  Jonah  i.  17. 
by  a  fishing  cove,  or  something  of  this  nature  ;  but  this  is 
merely  to  get  rid  of  the  miracle:  for,  according  lo  some,  the 
whole  of  Divine  revelation  is  a  forgery — or  it  is  a  system  of  me- 
taphor or  allegory,  that  has  no  miraculous  interferences  in  it. 
Bui  independently  of  all  this,  the  criticism  is  contemptible. 
Others  say  that  the  great  fish  means  a  vessel  so  called,  into 
which  Jonah  went,  and  into  the  hold  of  which  he  w.is  thrown, 
where  he  continued  three  days  and  three  nights.  In  short,  it 
must  be  any  thing  but  a  real  miracle,  the  existence  of  which, 
the  wise  men,  so  called,  of  the  present  day  cannot  admit. 
Perliaps  these  very  men  are  not  aware,  that  they  have 
scarcely  any  belief  even  in  the  existence  of  God  himself! 

41.  The  men  of  Nineveh  shall  rise  in  judgment]  The 
voice  of  God,  threatening  temporal  judgments,  caused  a 
whole  people  to  repent,  who  had  neither  Moses  nor  Christ, 
neither  the  law  nor  the  prophets  ;  and  who  perhaps  never 
had  but  this  one  preacher  among  them.  What  judgment  may 
not  we  expect,  if  we  continue  impenitent,  after  all  that  God 
has  bestowed  upon  tisl 

A  greater  than  Jonas  is  here.]  IIAcioi',  for  n  nXctov,  some- 
thing more.  The  evidence  oflered  by  Jonah  sufficed  to  con- 
vince and  lead  the  Ninevites  to  repentance  ;  but  here  was 
more  evidence,  and  a  greater  person ;  and  yet  so  obstinalo 
are  the  Jews,  that  all  is  ineffectual.  1.  Christ,  who  preached 
to  the  Jews,  was  infinitely  greater  than  Jonah  in  his  nature, 
person,  and  mission.  2.  Jonah  preached  repentance  in  Ni- 
neveh only  forty  days,  and  Christ  preached  among  the  Jews 
for  several  years.  3.  Jonah  wrought  no  miracles  to  autho- 
rize his  preaching  ;  but  Christ  wrought  miracles  every  day, 
in  every  place,  and  of  every  kind.  And  4.  Notwithstanding 
all  this,  the  people  of  Judea  did  not  repent,  though  the  peo- 
ple of  Nineveh  did. 

42.  The  queen  of  the  south]  In  1  Kings  x.  1.  this  queen  is 
said  to  be  of  Saba,  which  was  a  city  and  province  of  Arabia 
Felix,  to  the  south,  or  southeast,  of  judca. 

Uttermost  parts  of  the  earth]  Tlcpanov  rrj;  yijf — a  fortn  of 
speech  which  merely  signifies,  a  great  distance.  See  Dout. 
xxviii.  49. 

4'i.  men  the  unclean  .tpirit]  If  there  had  been  no  reality 
in  demoniacal  possessions,  our  Lord  would  have  scarcely  ap- 
pealed to  a  case  of  this  kind  here,  to  point  out  the  real  state 
of  the  Jewish  people,  and  the  desolation  which  was  coining 
63 


Of  the  undean  spirit. 


ST.  MATTHEW. 


WliO  are  our  Lord's  kindred. 


rits  more  wicked  than  liimscif,  and  they  enter  in  and  dwell 
there  :  "■  and  the  last  state  of  that  man  is  worse  than  the  lii-.st. 
Even  so  shall  it  be  also  unto  this  wicked  generation. 

4611  While  he  yet  talked  to  the  people,  ti  Ijehold,  his  mother 
and  '  his  brethren  stood  witlioiit,.desiring  to  speak  with  him. 

47  Then  one  said  unto  him,  Behold,  thy  mother  and  thy  bre- 
thren stand  without,  desiring  to  speak  with  thee. 

a  HcbrCOT  6.  4.   &,   10.  26.      8  Peler  2.  21,  21,  22.— b   Maik  3.  31.      Luke  0. 
D,  20,  ai. 


upon  them.  Had  this  been  only  a  vulgar  error,  of  the  non- 
Eeuse  of  which  the  learned  scribes  and  the  wise  Pharisees 
must  have  been  convinced,  the  case  not  being  one  in  point, 
because  not  true,  must  have  been  treated  by  that  very  peo- 
ple with  contempt,  for  whose  conviction  it  was  alone  designed. 

He  wal.keth  through  dry  places]  Ai'  avvdpcov  tottwv.  There 
seems  to  be  a  reference  liere  to  the  Orphic  demonology,  in 
which  evil  spirits  were  divided  into  various  classes,  accord- 
ing to  the  ditJerent  regions  of  their  abode,  or  places  in  which 
they  delig.'itcd.  These  classes  were_^»e  .•  l.Aat/iovtf  ovpav(oi, 
Celestial  demons.  2.  Aatfiova  ricpiot,  Aerial.  3.  Aat/iovcs 
tivipioi,  Agnatic.  4.  Aaipovci  xOovioi,  T'errestrial.  5.  Kai 
Saiuuvcs  vrroxOovtot,  And  subterranean  demons.  See  Orph. 
ad  Mils.  ap.  Schott.  The  Platonists,  the  followers  of  Zoroas- 
ter, and  the  primitive  Jews,  made  nearly  the  same  distinctions. 

SeelcingresI]  Or  refreshment.  Strange !  a  fallen  corrupt 
Spirit  can  have  no  rest  but  in  the  polluted  human  heart :  the 
corruption  of  the  one  is  suited  to  the  pollution  of  the  other, 
and  thus  like  cleaves  to  like. 

44.  Itlto  my  house]  The  soul  of  that  person  from  whom  he 
had  been  expelled  by  the  power  of  Christ,  and  out  of  which 
he  was  to  liave  been  kept  by  continual  prayer,  faith,  and 
watchfulness. 

Ilefindeth  it  empty]  Unoccupied,  (rxo^agovra,  empty  of 
the  former  inhabitant,  and  ready  to  receive  a  new  one :  de- 
noting a  soul  that  has  lost  the  life  and  power  of  godliness, 
and  the  testimony  o(  the  Holy  Spirit. 

iSieept,  and  garnished]  As  axo^^S*"  signifies  to  be  idle,  or 
unemployed,  it  may  refer  here  to  the  person,  as  well  as  to  his 
state.  His  affections  and  desires  are  no  longer  busied  with 
the  things  of  God,  but  gad  about  like  an  idle  person,  among 
tlie  vanities  of  a  perishing  world.  Swept,  from  love,  meek- 
ness, and  all  the  fruits  of  the  Spirit ;  and  garnished,  or 
adorned,  KeKOdpiinevov,  decorated,  with  the  vain  showy  trifles 
of  folly  and  fashion.  This  may  comprise  also  smart  speeches, 
cunning  repartees,  &c.  for  which,  many  who  have  lost  the 
life  of  God  are  very  remarkable. 

4.0.  Sei^en  other  spirits  7nore  wicked]  (Set'era  v/as a  favourite 
numberwith  the  Jews,  implying  frequently  with  them,  some- 
thing perfect,  completed,  filled  up,  for  such  is  the  proper  im- 
port of  the  Hebrew  word  Via'  sheim  or  shevang :  nearly  allied 
in  sound  to  our  seven.  And  perhaps  this  meaning  of  it  refers 
to  the  seventh  day,  when  God  rested  from  his  work,  having 
^filled  up,  or  completed  the  whole  of  his  creative  design.  Se- 
ven demons — as  many  as  could  occupy  his  soul,  harassing  it 
with  pride,  anger,  self-will,  lust,  &c.  and  torturing  the  body 
with  disease. 

I'he  last  state  of  that  man  is  worse  than  thefirst]  His  soul 
before,  influenced  by  the  Spirit  of  God,  dilated  and  expanded 


48  But  he  answered  and  said  unto  liiin  that  told  him,  Who 
is  my  mother '!  and  who  are  my  brethren  ? 

49  And  he  stretched  forth  his  hand  towards  his  disciples,  and 
said.  Behold  my  mother  and  my  brethren  ! 

50  For  <t  whosoever  shall  do  the  will  of  my  Father  which 
is  in  heaven,  the  same  is  my  brother,  and  sister,  and  mo- 
ther. 


under  its  heavenly  influences,  becomes  more  capable  of  re- 
finement in  iniquity,  as  its  powers  are  more  capacious  than 
formerly.  Evil  habits  are  formed  and  strengtiiened  by  re- 
lapses ;  and  relapses  are  multiplied  and  become  more '  incu- 
rable through  new  habits. 

So  shall  it  be  also  unto  this  wicked  generation.]  And  so  it 
was  :  for  they  grew  worse  and  worse,  as  if  totally  abandoned 
to  diabolic  influence ;  till  at  last  the  besom  of  destruction 
swept  them  and  their  privileges,  national  and  religious,  utter- 
ly away.  What  a  terrible  description  of  a  state  of  apostacy 
is  contained  in  these  verses !  May  he  who  readeth  under- 
stand ! 

46.  His  mother  and  his  brethren]  These  are  supposed  to 
have  been  the  cousins  of  our  Lord,  as  the  word  brother  is 
frequently  used  among  the  Hebrews  in  this  sense.  But  there 
are  others  who  believe  Mary  had  other  children  besides  our 
Lord,  and  that  these  were  literally  his  brothers,  who  are  spo- 
ken of  here.  And  although  it  be  possible,  that  these  were 
the  sons  of  Mary,  the  wife  of  Cleopas  or  Alpheus,  his  mo- 
ther's sister,  called  his  relations,  Mark  iii.  21.  yet  it  is  as 
likel)^  tliat  they  were  the  children  of  Joseph  and  Mary,  and 
brethren  of  our  Lord,  in  the  strictest  sense  of  the  word.  See 
on  chap.  xiii.  55. 

48.  Who  is  my -mother  1  and  who  are  my  brethre7i?]  The 
reason  of  this  seeming  disregard  of  his  relatives  was  this : 
they  came  to  seize  upon  him,  for  they  thought  he  was  distract- 
ed.    See  Mark  iii.  21. 

50.  Whosoever  shall  do  the  will  of  my  Father,  &c.]  Those 
are  the  best  acknowledged  relatives  of  Christ,  who  are  united 
to  him  by  spiritual  ties,  and  who  are  become  one  with  him,  by 
the  indwelling  of  his  Spirit.  We  generally  suppose  that 
Christ's  relatives  must  have  shared  much  of  his  atlectionate 
attention ;  and  doubtless  they  did :  but  here  we  find  tliat 
whosoever  does  the  will  of  God  is  equally  esteemed  by  Christ, 
as  his  brother,  sister,  or  even  his  virgin  mother.  What  an 
encouragement  for  fervent  attachment  to  God ! 

1.  From  various  facts  related  in  this  chapter,  we  see  the 
nature  and  design  of  the  revelation  of  God,  and  of  all  the  or- 
dinances and  precepts  contained  in  it — they  ai-eall  calculated 
to  do  man  good :  to  improve  his  understanding,  to  soften  and 
change  his  nature,  that  he  may  love  his  neighbour  £is  himself. 
That  religion  that  does  not  inculcate  and  produce  humanity, 
never  came  from  heaven. 

2.  We  have  already  seen  what  the  sin  against  the  Holy 
Ghost  is  :  no  soul  that  fears  God  can  commit  it :  perhaps  it 
would  be  impossible  for  any  but  Jeios  to  be  guilty  of  it,  and 
they  only  in  the  circumstances  mentioned  in  the  text;  and 
in  such  circumstances,  itis  impossible  that  any  person  should 
now  be  found. 


CHAPTER  XIII. 

Christ  teaches  the  multitudes  out  of  a  ship,  they  standing  on  the  shore,  1,  2.  The  parable  of  the  soiver,  3—9.  He  gives  his 
reasons  for  speaking  in  parables,  10 — 17.  Explains  the  parable  of  the  sower,  18—23.  Parable  of  the  lares  and  the  wheat, 
24 — 30.  Of  the  grain  q/"  mustard  seed,  31,  32.  Of  the  leaven,  .33.  7^he  prophecy  fulfilled  by  this  mode  of  teaching,  34,  35. 
He  explains  tlie  parable  of  the  tares  and  the  wheat,  36 — 43.  Parable  of  the  treasure  hid  in  a  field,  44.  Of  the  pearl-mer- 
chant, 45,  46.  Of  the  drag-net,  47 — 50.  His  application  of  the  whole,  51,  52.  He  teaches  in  his  own  country,  and  his  neigh- 
hours  lake  offence,  53 — 56.  Oitr  Lord's  observations  on  this,  57.  He  works  no  miracle  amorig  them,  because  of  their  unbe- 
lief, 58.     [A.  M.  4031.     A.  D.  27.     An.  Olymp.  CCL  3.] 


THE  same  day  went  Jesus  out  of  the  house,  "  and  sat  by 
the  sea  side. 
2  b  And  great  multitudes  were  gathered  together  unto  him, 
so  that  '^  he  went  into  a  ship  and  sat;  and  the  whole  multi- 
tude stood  on  the  s-hore. 

a  Mark  4.  l.-b  Luke  31.  4. 


NOTES. — Verse  1.  The  same  day]  Our  Lord  scarcely  ever 
appears  to  take  any  rest — he  is  incessant  in  his  labours ;  and 
instant  in  season  and  out  of  season  :  and  in  this  he  has  left 
all  his  successors  in  the  ministry  an  ejfample,  that  they  should 
follow  his  steps  :  for  he  who  wishes  to  save  souls,  will  find 
few  opportunities  to  rest.  As  Satan  is  going  about  as  a  roar- 
ing lion  seeking  whom  he  may  devour,  the  messenger  of  God 
should  imitate  his  diligence,  that  he  may  counteract  his  work. 

Went  Jesus  out  of  the  house]  This  was  the  house  of  Peter. 
See  chap.  xvii.  24. 

Sat  by  the  sea-side]  The  sea  of  Galilee,  on  the  borders  of 
which  the  city  of  Capernaum  was  situated. 

2.  Into  a  ship]  To  nXotvv,  the  vessel  or  boat.  Mr.  Wake- 
field supposes,  (which  is  very  likely,")  that  a  particular  vessel 
is  uniformly  specified,  which  seems  to  have  been  kept  on  the 
lake  for  the  use  of  Christ  and  his  apostles ;  it  probably  be- 
longed to  some  of  the  fishermen  :  (see  chap.  iv.  22.)  who,  he 
thinks,  occasionally  at  least,  followed  their  former  occupation. 
See  John  xxi.  3.  The  thcwght  of  pious  duesnel  on  this  verse 
should  not  be  neglected.  We  see  here  a  representation  of  the 
church,  which  consists  of  the  people  united  to  their  pastors. 
64 


3  And  he  spake  many  things  unto  them  in  parables,  saying, 
d  Behold,  a  sower  went  forth  to  sow ; 

4  And  whA  he  sowed,  some  seeds  fell  by  the  way  side,  and 
the  fowls  came,  and  devoured  them  up. 

5  Some  fell  upon  stony  places,  where  they  had  not  much 


.  3.— d  Luke  8.  5. 


These  being  more  exposed  to  violent  tossings  and  storms,  are, 
as  it  were,  in  a  ship,  while  those  continue  at  ease  oti  the  shore. 

3.  He  spake  many  things  ti7ito  them  171  parables]  Parable, 
from  napa,  near,  and  liaXXo),  I  cast,  or  put.  A  comparison 
or  similitude,  in  which  one  thing  is  compared  with  another, 
especially  spiritual  things  with  natural,  by  which  means 
these  spiritual  things  are  better  understood,  and  make  a 
deeper  impression  on  an  attentive  mind.  Or,  a  parable  is  a 
representation  of  any  matter,  accommodated,  in  the  way  of 
similitude,  to  the  real  subject,  in  order  to  delineate  it  with  the 
greater  force  and  perspicuity.  See  more  on  this  subject  at 
the  conclusion  of  this  chapter.  No  scheme,  says  Dr.  Light- 
foot,  of  Jewish  rhetoric  was  more  familiarly  used,  than  that 
of  parables :  which,  perhaps,  creeping  in  from  thence  among 
the  heathens,  ended  in  fables. 

It  is  said  in  the  tract  Sotah,  chap.  ix.  "  From  the  time  that 
Rabbi  Meri  died,  those  that  spake  in  parables  ceased."  N«t 
that  this  figure  of  rhetoric  perished  in  the  nation  from  that 
time ;  but  because  he  surpassed  all  others  in  these  flowers,  as 
the  gloss  there  from  the  tract  sanhedrim  speaks.  "  A  third 
part  of  his  discourses  was  tradition  j  atliird  part  allegory, 


Pmablc  of  the  Sower, 


CHAPTER  XIIT. 


and  its  explanatiort^ 


earth :  and  lorthwith  they  sprung  up,  because  they  had  no 
deepness  of  earth. 

6  And  when  the  sun  was  up,  they  were  scorched  :  and  be- 
cause they  had  no  root,  they  withered  away. 

7  And  some  fell  among  thorns;  and  the  thorns  sprung  up 
and  choked  them : 

8  But  other  fell  into  good  ground,  and  brought  forth  fruit, 
some  *  a  hundredfold,  some  si.xty-fold,  some  thirty-fold. 

9  hWho  hnth  ears  to  hciir,  let  hfin  h?nr. 

10  n  And  the  disciples  came,  and  said  unto  him,  Why  speak- 
est  thou  unto  them  in  pariiblos  1 

11  He  answered  and  said  unto  them.  Because  "^  it  is  given 
unto  you  to  know  the  mysteries  of  the  kingdom  of  heaven, 
but  to  them  it  is  not  given. 

12  '1  For  whosoever  hath,  to  him  shall  be  given,  and  he  shall 
have  more  abundance :  but  whosoever  hath  not,  from  him 
shall  he  taken  away  even  that  he  hath. 

13  Therefore  speak  1  to  them  in  parables :  because  they  see- 

H  Genesis  S6.  in.— b  Chapter  U.  l.'i.  Mark  4.  9.— c  Clmpler  11.  25.  i-  Ifi.  17. 
M«rk  4.  U.  1  Coriaihiana  2.  10.  IJohn  -J.  27.— d  Ch.  24.  a).  Mark  4.  25.  Luke 
B.  la  61,  10.  26. 


and  a  third  part  parable."  The  Jewish  books  every  where 
abound  with  these  figures,  the  nation  inclining  by  a  kind  of 
natural  genius  to  this  kind  of  rhetoric.  Their  very  religion 
might  be  called  parabolical,  folded  up  within  the  coverings 
of  ceremonies;  and  their  oi'atory  in  their  sermons  was  like 
to  it.  But  is  it  not  indeed  a  wonder  that  they  who  were  so 
much  given  to,  and  delighted  in  parables,  and  so  dexterous  in 
unfolding  Ihcm,  should  stick  in  the  outward  shell  of  ceremo- 
nies, and  should  not  liave  brought  out  the  parabolical  and 
spiritual  sense  of  them  1  Our  Saviour,  who  always  spoke 
with  the  common  people,  uses  the  same  kind  of  speech,  and 
very  often,  tlie  same  preface  which  they  used,  7'o  iE/iat  is  it 
tiktned  I  See  Lightfoot  in  loco.  Though  we  find  the  basis 
of  many  of  our  Lord's  parables  in  the  Jewi.sh  writings,  yet 
not  one  of  them  comes  thx-ough  his  hands,  without  being  as- 
tonishingly improved.  In  this  respect  also.  Surely  never 
man  spake  like  this  7nan.  Under  the  parable  of  the  sower, 
our  Lord  intimates,  1.  That  of  all  the  multitudes  then  at- 
tending his  ministry,  few  would  bring  forth  fruit  to  perfection. 
And,  2.  That  this  would  be  a  general  case  in  preaching  the 
Gospel  among  men. 

4.  So>ue  seeds  fell  b>j  the  way-side]  The  hard  beaten  path 
where  no  plough  had  bi'oken  up  the  ground. 

5.  Stony  places]  Where  there  was  a  thia  surface  of  earth, 
and  a  rock  at  the  bottom. 

7.  Among-  thorns]  Where  the  earth  was  ploughed  up,  but 
the  brambles  and  weeds  had  not  been  cleared  away. 

8.  Good  ground]  Wliere  the  eartli  was  deep,  the  field  well 
ploughed,  and  the  brambles  and  weeds'  all  removed.  See 
more  on  verse  18,  &c.  and  see  on  Luke  viii.  15. 

9.  U7io  hath  ears  to  hear,  &c.]  Let  every  person  who  feels 
the  necessity  of  being  instructed  in  the  thimts  which  concern 
his  soul's  welfare,  pay  attention  to  what  is  spoken,  and  he 
shall  become  icise  unto  salvation. 

U.  It  is  given  unto  you  to  know  the  mysteries,  &c.]  By 
mysteries,  here,  we  may  understand  not  only  things  concern- 
ing the  scheme  of  salvation,  which  had  not  yet  been  revealed  : 
but  also  the  prophetic  declarations  concerning  the  fttture 
state  of  the  Christian  church,  expressed  in  the  ensuing  para- 
bles. It  is  nut  given  to  tliem  to  know  the  purport  and  design 
of  these  things— they  are  grosa  of  heart,  earthly  and  sensual, 
and  do  not  improve  the  light  they  have  received  ;  Init  to  you 
it  is  given,  l)ecause  1  have  appointed  you  not  only  to  be  the 
first  preachers  of  my  Gospel  to  sinners,  but  also  the  persons 
who  shall  transmit  accounts  of  all  these  things  to  posterity. 
The  knowledge  of  these  mysteries,  in  the  first  instance,  can 
be  given  only  to  a  few;  but  when  tlieso  faithfully  ir;;7e  and 
publish  what  they  have  heard  and  seen,  unto  the  world,  then 
the  science  of  salvation  is  revealed  and  addressed  to  all. 
"From  ver.  17.  wc  learn,  that  many  prophets  and  righteous 
men  had  desired  to  see  and  hear  these  things,  but  had  not 
tliat  privilege— /o  them  it  was  vot  given;  not  because  God 
designed  to  exclude  them  from  salvation,  but  because  He  who 
knew  all  things,  knew,  either  that  tliey  were  not  proper  per- 
sons, or  that  that  was  not  the  proper  time  :  for  the  choice  of 
the  PERSONS  by  whom,  and  the  choice  of  the  time  in  which  it  is 
most  proper  to  reveal  divine  things,  must  ever  rest  with  the 
oil  wise  God. 

12.  ^V}lOsoever  hath,  to  him  shall  be  given]  This  is  an  allusion 
to  a  common  custom  in  all  coimtries  :  he  who  possesses  much, 
or  is  rich,  to  such  a  person,  presents  are  ordinarily  given. 

Wliosoever  hath  not,  from  him  shall  be  taken  away  even 
that  he  hath.]  That  is,  the  poor  man  :  he  that  has  little  may 
be  easily  made  a  prey  of,  and  so  lose  his  little.     Tliis   is  a 

f  roper  sense  of  the  word  ex^n;  in  sacred  and  profane  writers, 
n  I  Cor.  xi.  22.  nni$ /(ij  txovrai,  those  who  have  not,  means 
simply  the  poor  :  and  Aristophanes  uses  ruvi  cxovruj,  those 
that  hare,  for  the  rich  or  opulent.  See  a  variety  of  pertinent 
examples  in  Kypkc  on  Luke  viii.  IS.  There  is  one  example 
in  Juvenal,  Sat.  iii.  1.  208,  209.  that  expresses  tlie  whole  of 
our  Lord's  meaning,  and  is  a  beautiful  illustiation  of  this  ap- 
parently difficult  passage. 

Nil  hahoit,  Coclrus  :  quis  enim  negat  7  et  tamen  illud 

rerdidit  tnfelix  totu.m  nil. 

''  'Tis  true  poor  Codrus  nothing  had  to  boast, 

And  yet  poor  Codrus  all  thai  nothinq  \osV'—Dryden. 


ing,  see  not;  and  hearing,  they  hear  not,  neither  do  they  un- 
derstand. 

14  And  in  them  is  fulfilled  the  prophecy  of  Esaias,  which' 
saith,  '  By  hearing  ye  shall  hear,  and  shall  not  anderstand ; 
and  seeing  ye  shall  see,  and  shall  not  perceive : 

15  For  this  people's  heart  is  waxed  gross,  and  their  ears  f  are 
dull  of  hearing,  and  their  eyes  they  have  closed  ;  lest  at  any 
time  they  shfruUI  .see  with  their  eyes,  and  hear  with  their  ears, 
and  should  understand  with  their  heart,  and  should  be  con- 
verted, and  I  should  heal  them. 

16  But  "  blessed  are  your  eyes,  for  they  sec :  and  your  earSf 
for  they  hear. 

17  For  verily  I  say  unto  you,  h  That  many  prophets  am! 
righteous  vien  have  desired  to  see  those  things  which  ye  see, 
and  have  not  seen  them ;  and  to  hear  those  things  which  ya 
hear,  and-  have  not  hetird  them. 

18  n  i  Hear  ye  therefore  the  parable  of  the  sower. 

19  When  any  one  heareth  the  word  k  of  the  kingdom,  and  un- 

e  Is.  6. 9.  P.I.  12.  a.  Mk.  4.  12.  Lk.  6.  11.  .In.  12.  40.  Acis  ^.  26,  2 
3.  H,  15— f  Heh  ,5,  II.— gi.-h.  1G.I7.  I.k.  10.  S!,  24.  John  20.  29.- 
Pet.  1.  10,  M.— 1  Mark  4.  14.    Luke  8.  11.— k  Ch.  4.  23. 


Now  what  was  this  nothing  whji-h  the  poet  said  Codrus 
had  and  lostl     The  five  precedin.i;  lines  tell  vou. 

Lectus  erat  Codro  Prnculd  miiinr,  urceoli  se.r, 

Ornumenlum  abaci ;  necnoti  et  parvuliis  infrU 

C'antharus,  elrecubans  suh<eodcvt,  marniore  Chiron; 

Jamque  vetus  Graces  servabal  cista  libetios, 

Et  divina  Opici  rodehant  carmina  mures. 

He  had  one  small  bed,  six  little  pitchers,  (he  oi-nament  of  a 
sideboard;  a  small  jug  or  tankard,  \\\e  image  oi  &  centaur^ 
and  an  old  chest  with  some  Greek  books  in  it,  on  which  the 
mice  had  already  begun  to  make  depredations.  \nd  all  this 
he  lost:  probably  by  continuing,  in  spite  of  his  destiny,  to  be 
a  poet.  So  those  who  devote  not  the  light  and  power  which 
God  has  given  tlicm,  to  the  purposes  for  wh'ch  he  lias  granted 
these  gifts,  from  them  shall  be  taken  away  these  unemployed 
or  prostituted  blessings.  This  seems  to  have  been  a  prover- 
bial mode  of  speech,  which  our  Lord  here  uses  to  inform  his 
disciples,  tliat  he  who  does  not  improve  the  first  operations  of 
grace,  howsoever  small,  is  in  danger  of  losing  not  only  all  the 
possible  product,  but  even  the  principal ;  far  God  delights  tw 
heap  benefits  on  tUrme  who  properly  improve  them.  See  Ihs 
not«  on  Luke  viii.  18. 

13.  Therefore  speak  I  to  them  in  parables]  On  this  ac- 
count, viz.  to  lead  them  into  a  proper  knowledge  of  God,  I 
speak  to  them  in  parables,  natural  representiilinns  Of  spiri- 
tual truths,  that  they  may  be  allured  to  inquire,  and  to  fiml 
out  the  spirit,  whicli  is  hidden  under  the  letter:  because see- 
i.ig  the  miracles  which  I  have  wrought,  they  see  not,  i.  e.  the 
end  for  which  I  have  wrought  them:  and  hearing  my  doc- 
trines, they  hear  not,  so  as  to  profit  by  what  is  spoken  ;  neither 
do  they  understand,  ovSc  avvinvatf  they  do  not  lay  their  hearts" 
to  it.  Is  not  this  otDviou.sIy  our  Lord's  meaning?  Who  can' 
suppose  that  he  would  employ  his  time  in  speaking  enigmati- 
cally to  them,  on  purpose  that  they  might  not  understand  what 
was  spoken  .'  Could  the  God  of  truth  and  sincerity  act  thus  T 
If  he  had  designed  to  act  otherwise,  he  might  have  saved  his 
time  and  labour,  and  not  spoken  at  all,  which  would  have 
answered  [he  same  end,  viz.  to  leave  them  in  gross  ignorance. 

14.  In  them  is  fulfilled]  \var\r}povTat,  Is  i.r,Aiti  fulfilled  : 
this  proper  meaning  of  the  Greek  word  has  been  generally 
orveriooked.  The  evangelist  means,  that  as  these  words  were 
fulfilled  in  the  Jews  in  tlie  time  of  the  propliet /samA,  so  they 
are  now  again  fulfilled  in  these  their  posterity,  who  exactly 
copy  their  fathei-s'  example.  These  awful  words  may  be 
again  fulfilled  in  us,  if  we  take  not  warning  by  the  things 
which  these  disobedient  people  have  suffered. 

By  hearing  ye  shall  hear]  Je.sus  Christ  shall  be  sent  to  you, 
his  miracles  ye  shall  fully  see,  and  his  doctrines  ye  shall  dis- 
tinctly hear,  but  God  will  not  force  you  to  receive  the  salva- 
tion which  is  offered. 

\o.  Heart  is  waxed  gross]  'Eiraxwdri,  is  become  fat — inat- 
tentive, stupid,  insensible.  They  hear  hravily  with  their 
ears — are  half  asleep  while  the  salvation  of  God  is  preached 
unto  them. 

Their  eyes  they  have  closed]  Totally  and  obstinately  resisted 
the  truth  of  (iod,  and  shut  their  eyes' against  the  light. 

Lest — tliey  should  see,  &<:.]  heM  tliey  should  see  their  lost 
estate,  and  be  oblijed  to  turn  unto  God,  and  seek  his  salvation. 
His  state  is  truly  deplorable  who  is  sick  unto  death,  and  yet 
is  afraid  of  being  cured.  The  fault  is  here  totally  in  the  peo- 
ple, and  not  at  all  in  that  God,  whose  name  is  mercy,  anJ 
whose  nature  is  love. 

16.  But  blessed  arc  your  eyes]  Ye  improve  the  light  whicif 
God  has  given  you  ;  and  you  recisive  an  increase  of  heavenly 
wisdom  by  every  miracle  and  by  every  sermon. 

17.  Many  prophets  and  righteous  men]  These  lived  by,  aniT 
died  in  the  faith  of  the  promised  Messiah  :  the  fulness  of  the 
time  wiis  not  then  come  for  his  manifestation  in  the  flesh. 
See  also  on  ver.  11. 

19.  men  any  one  heareth  the  witrd  of  the  iingdom]  viz. 
the  preaching  o'fthe  Gospel  of  Christ. 

And  undcrstandcth  it  not]  M/;  avvicvro;,  perhaps  more 
properly,  regardeth.it  not,  does  not  lay  his  heart  to  it. 

The  wicked  one]  O  rrovnp"S,  from  zoi/og,  labour,  toil,  he  ^vho" 
distresses  and  torments  the  soul.  Mark,  chap.  iv.  15.  calls 
him  5  ^avavas,  the  adversary  or  opposer,  because  he  resists 
65 


Parable  of  the 


ST.  MATTHEW. 


■  wheat  and  the  tares. 


Ueretandelh  it  not,  then  cometh  the  wicked  one,  and  catcheth 
away  that  which  was  sown  in  his  heart.  This  is  he  which  re- 
ceived seed  by  the  way-side. 

20  But  he  that  received  the  seed  into  stony  places,  the  same 
is  he  that  heareth  the  word,  and  anon  "  with  joy  receiveth  it ; 

21  Yet  hath  he  not  root  in  himself,  but  dureth  for  a  while  : 
for  when  tribulation  or  persecution  ariseth  because  of  the 
word,  by  and  by  *>  he  is  oirondcd. 

22  °  He  also  that  received  seed  ^  among  the  thorns,  is  he  that 
heareth  the  word;  and  the  care  of  this  world,  and  the  deceit- 
fulness  of  riches  choke  the  word,  and  he  becometh  unfruitful. 


men  in  all  their  purposes  of  amendment,  and  to  tlie  utmost 
of  his  power  opposes,  in  order  to  frustrate  the  influences  of 
divine  grace  upon  tlie  heart.  In  the  parallel  place  in  Luke 
chap.  viii.  12.  he  is  called  i(5(a/?uAaf,  the  devil,  from  StafiaWciv, 
to  shoot,  or  dart  through.  In  allusion  to  this  meaning  of  the 
name,  St.  Paul,  Ephes.  vi.  1(5.  speaks  of  the  fiery  darts  of  the 
teickedone.  ft  is  worthy  of  remark,  that  the  three  evangelists 
ehould  use  each  a  different  appellative  of  this  mortal  enemy 
of  mankind  ;  probably  to  show,  that  the  devil,  with  all  his 
powers  and  properties,  opposes  every  thing  that  tends  to  the 
salvation  of  the  soul. 

Catcheth  away]  Makes  the  utmost  haste  to  pick  up  the  good 
seed,  lest  it  should  take  root  in  the  heart. 

A  careless  inattentive  hearer  is  compared  to  the  way-side 
— his  heart  is  an  open  roud,  where  evil  affections,  and  foolish 
and  hurtful  desires  continually  pass  and  repass,  without 
either  no/ice  or  restraint.  "A  heart  where  i^atan  has,"  (as 
one  terms  it)  "  ingress,  egress,  regress,  and  progress  :  in  a 
word,  the  devil's  thoroiighfare." 

20.  But  he  that  receives  the  seed  into  stony  places — is  he] 
That  is,  is  a  fit  emblem  of  that  man,  who  hearing  the  Gospel, 
is  affected  with  its  beauty  and  excellency,  and  immediately 
receiveth  it  with  joy — is  glad  to  hear  what  God  has  done  to 
make  man  happy. 

21.  Yet  hath  he  not  root  in  himself  ]  His  soul  is  not  deeply 
convinced  of  its  guilt  and  depravity  ;  the  fallow  ground  is 
not  properly  ploughed  up,  nor  the  rock  broken.  When  per- 
secution, &c.  ariseth,  which  he  did  not  e.xpect,  he  is  soon 
stumbled-~-seeks  some  pretext  to  abandon  both  the  doctrine 
and  followers  of  Christ.  Having  not  felt  his  own  sore,  and 
the  plague  of  his  heart,  lie  his  not  properly  discovered  that 
this  salvption  is  the  only  remedy  for  his  soul — thus  he  has  no 
motive  in  his  lieart,  strong  enough  to  counteract  the  outward 
scandal  of  the  cross — si  he  endureth  only  for  the  time  in 
which  there  is  no  difficulty  to  encounter,  no  cross  to  bear. 

22.  He  also  that  received  seed  among  the  thorns]  In  land 
ploughed,  but  not  properly  cleared  and  receded.  Is  he — re- 
presents that  person  who  heareth  the  word,  hut  the  cares,  i-a- 
ther  the  anxiety,  rj  jitpifiva,  the  whole  system  of  an.xious 
carking  cares.  Lexicographers  derive  the  woi-d  litniuva,  from 
ficptt^ctv  Tov  VOW,  dividing,  or  distracting  the  mind.  Thus  a 
poet,  Tot  me  impediunt  curce,  qtcce  meum  animum  divorst 
trahunt.  "  So  many  cares  hinder  me,  which  draw  my  mind 
different  ways."  Terence. 

The  deceitfulness  of  riches]  Which  promise  peace  and 
pleasure,  but  can  never  give  them. 

Choke  the  icord]  Or,  together  choke  the  word,  avfx-Kviyti, 
meaning,  either  that  tliese^/'o«i  -up  together,  with  the  word, 
overtop,  and  ohoke  it ;  or  that  these  ujiited  together,  viz. 
carking  worldly  cares,  with  the  dehisive  hopes  and  promises 
of  riches,  cause  the  man  to  abandon  the  great  concerns  of  his 
soul,  and  seek  in  their  place,  what  he  shall  efit,  driiik,  and 
where  wit  hall  he  shall  be  clothed.  Dreadful  stupidity  of 
man,  thus  to  barter  sjMritual  for  temporal  good — a  heavenly 
inheritance  for  an  earthly  portion  !  The  seed  rf  the  kingdom 
can  never  produce  much  fruit  in  any  heart,  till  the  thorns 
and  thistles  of  vicious  affections  and  impure  desires  be 
clucked  up  by  the  roots  and  burned.  The  Persic  translator 
renders  it  iXi  )Uat  \)  iM  Juo(  asle  kalmi-ra  khubi  kund, 
chokes  the  root  'of  the  icord:  for  it  aijpears  the  seed  had 
(tiken  root,  and  that  these  cares,  <S.c.  choked  it  in  the  root, 
before  even  ihcblade  could  show  itself. 

23.  Good  ground]  That  which  had  depth  of  mould,  was 
will  ploughed,  and  well  weeded. 

Is  he  thai  lieareth]  Who  diligently  attends  the  ministry  of 
the  word. 

And  understandelh  it]  Lays  the  subject  to  heart,  deeply 
weighing  its  nature,  design,  and  importance. 

Wiich  also  bcarethfrnit]  His  fruitfulness  being  an  almost 
necessary  consequence  of  his  thus  laying  the  divine  message 
to  heart.  Let  it  be  observe;],  that  to  hear,  to  understand,  and 
to  bring  forth  fruit,  are  the  three  grand  evidences  of  a  genu- 
ine believer.  He  who  does  not  hear  tlie  word  of  wisdom, 
cannot  understand  what  makes  for  his  peace :  and  he  who 
does  not  tinderstand  what  the  Gospel  requires  him  to  be  and 
to  perform,  cannot  bring  forth  fruit ;  and  he  who  is  not 
ftMitful,  very  fruitful,  cannot  be  a  disciple  of  Christ :  see 
John  XV.  8.  and  he  who  is  not  Christ's  disciple,  cannot  enter 
iato  the  kingdom  of  God. 

From  the  different  portions  of  fruit  produced  by  the  good 
ground,  a  hundred,  sixty,  and  thirty,  we  may  learn  that  all 
sound  believers  are  not  equally  fruitful— all  hear,  understand, 
and  bring  forth  fruit,  but  not  in  the  same  degrees — occasioned, 
pajtlpr,  by  their  situation  and  circumstances  not  allowing  them 

m 


23  But  he  that  received  seed  into  the  good  ground,  is  he  that 
heareth  the  word,  and  understandeth  it ;  which  also  beareth 
fruit,  and  bringeth  forth,  '  some  a  hundred-fold,  some  sixty, 
some  thirty. 

24  U  Another  parable  put  he  forth  unto  them,  saying,  The 
kingdom  of  heaven  is  likened  unto  a  man  which  sowed  f  good 
seed  in  his  field  : 

25  But  while  men  slept,  his  enemy  came  and  sowed  ^  tares 
among  the  wheat,  and  went  his  way. 

26  But  when  the  blade  was  sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares  also. 

A  .ler.4.  3.-e  Gen.  26.  13.  .lohn  IS.  4,  5,  8.  Gal.  5.  a?.— f  Rlsrk  4.  26.—?  Deu.  K. 
ft.     Isa.  56.  9,  10.     Wisd.a.  G4.     1  Tim.  4.2. 


such  extensive  opportunities  of  receiving  and  doing  good  ; 
and  partly,  by  lack  of  mental  capacity — for  every  mind  is  not 
equally  improvable.  Let  it  be  further  observed,  that  the  un- 
fruitfulness  of  the  different  lands  was  not  owing  to  bad  seed, 
or  an  unskilful  soicer — the  same  sower  sows  the  same  seed 
in  all,  and  with  the  same  gracious  design — but  it  is  unfruitful 
in  many,  because  they  are  careless,  inattentive,  and  worldly- 
muided.  But  is  not  the  ground  naturally  bad  in  every  heart  1 
Undoubtedly.  And  can  any  but  God  make  it  good  ?  None. 
But  it  is  your  business,  when  you  hear  of  the  justice  an*l 
mercij  of  God,  to  implore  him  to  work  in  you  tliat  which  is 
pleasing  in  his  sight.  No  man  shall  be  condemned  because 
he  did  not  change  his  own  heai  t,  but  because  he  did  not  cry 
to  God  to  change  it;  who  gave  him  his  Holy  fc?pirit  for  thi8 
very  jiurpose  :  and  which  he,  by  his  worlclly-mindedness  and 
impiety,  quenched.  Wlioso  hath  ears  to  hear,  let  hiri  Ite.ar  ; 
and  may  the  Lord  save  the  reader  from  an  impenitent  and 
unfruitful  heart ! 

24.  7'Ae  kingdom  of  heaven]  God's  metliod  of  managing 
the  affairs  of  the  world,  and  the  concerns  of  his  church. 

Is  likened  unto  a  7nan  which  sowed  good  seed  in  his  field] 
In  general,  the  world  may  be  termed  the  field  of  God ;  and  in 
particular,  those  who  profess  to  believe  in  God  through- 
Christ,  are  his  field  or  farm  ;  among  whom  God  sows  nothing 
but  the  pure  unadulterated  word  of  his  truth. 

25.  But  ichile  men  slept]  When  the  professors  were  luke- 
warm, and  the  pastors  indolent;  his  enemy  came  and  sowed 
tares,  degenerate,  or  bastard  wheat.  The  righteous  and  the 
wicked  are  often  mingled  in  the  visible  church.  Every 
Clirlstian  society,  how  pure  soever  its  principles  may  be,  has 
its  bastard  unheal — those  who  bear  a  resemblance  to  the  good, 
but  whose  hearts  are  not  right  with  God.  He  who  sows  this 
bastard  U'Aeaiamong  God's  people,  is  here  styled  God's  c^eTOj/; 
and  he  may  be  considered  also  as  a  sower  of  them,  wlio  per- 
mits them  to  be  sown  and  to  springup  through  his  7iegligence. 
Wo  to  the  indolent  pastors,  who  permit  the  souls  undei'  their 
care  to  be  corrupted  by  error  or  sin  ! 

Tlie  word  JJi.Jui'ia,  zizania,  which  is  here  translated  tares, 
should  rather  be  translated  bastard,  or  degenerate  reheat. 
The  word  is  certainly  not  pure  Greek  ;  nor  can  it  be  traced 
to  any  respectable  Greek  origin  :  but  it  may  be  found  in  the 
rtcoTToi/i/ra,  or  Greek  writers,  Z>e  Re  Rustica  :  see  the  edition 
hy  Niclas,  Vol.  I.  lib.  ii.  cap.  43.  where  to  gtgaviov  is  said  to 
be  the  same  which  the  Greeks  call  a'lpa,  darnel.  And  Ftore?i- 
tinus  the  writer,  says.  To  ll^igaviov,  to  Xcyoiisvov  aipa  ipOeipti 
TOV  aiTOv  aprois  Jf  piyvvfi^vrj,  ckotoi  tovs  ecrdiovra;.  "  Zizani- 
on,  which  is  called  aira,  (darnel,)  injures  the  wheat ;  and, 
mixed  in  the  bi"ead,  occasions  dimness  of  sight  to  those  who 
eat  of  it."  The  author  might  have  added  vertigo,  or  giddiness 
of  the  head  also,  which  is  a  constant  effect  produced  by  eating 
this  noxious  grain.  Sotion,  one  of  these  writers,  says,  that 
Zizania  plucked  up  from  the  roots,  when  it  has  gained  a 
considerable  degree  of  maturity,  and  planted  round  the  stem 
of  a  fruit-bearing  tree,  assists  in  jierfecting  the  frui*,  and  pre- 
vents windfalls."  Ibid.  Vol.  III.  lib.  x.  cap.  87.  This  is  cer- 
tainly not  the  vegetable  to  which  our  Lord  refers.  It  is  a 
Chaldec  word,  and  its  meaning  must  be  sought  in  the  rabbi- 
nical writers.  In  a  treatise  in  tlie  Mishna  called  Kelayina 
which  treats  expressly  on  different  kinds  of  seeds,  the  word 
0''3if  zunim,  or  pjir  zunin,  is  used  for  bastard  or  degenerate 
wheat :  that  which  was  wholly  a  right  seed  in  the  beginning, 
but  afterward  became  degenerate — the  ear  not  being  so  large, 
nor  the  grains  in  such  quantity  as  formerly,  nor  the  corn  so 
good  in  quality.  In  Psal.  cxliv.  13.  the  words  [t  'jN  fD  mizan 
al  zan,  are  translated,  all  manner  of  store  ;  but  they  properly  . 
sisnify,_/roTO  species  to  species  :  might  not  the  Chaldee  word 
p;it  zunin,  and  the  Greek  word  ^ifoi/ia,  zizania,  come  from 
the  Psalmist's  U3'  zanzan,  which  might  have  signified  a 
mixture  of  grain  of  any  -iind,  and  be  here  used  to  point 
out  the  mixing  bastard  or  degenerate  wheat,  among  good 
seed  wheat  1  'The  Persic  translator  renders  it  *if^  g>Jj'  telkk 
daneh,  bitter  grain,  but  it  seems  to  signify  merely  degenerata 
wheat.  This  intei-pretation  thro^vs  much  light  on  the  scope 
and  design  of  the  whole  passage.  Christ  seems  to  refer  first 
to  the  origiji  of  evil — Hod  sowed  good  seed  in  his  field  ;  made 
man  in  his  own  image  and  likeness  : — but  the  enemy,  the  devil, 
(ver.  39.)  corrupted  this  good  seed,  and  caused  it  to  degenerate. 
Secondly,  he  seems  to  refer  to  the  state  of  the  Jewish  people ; 
God  had  sowed  them  at  first,  wholly  a  right  seed,  but  now 
tliey  were  become  utterly  degenerate,  and  about  to  be  plucked 
up  ajid  destroyed  by  the  Roman  armies,  which  were  the  angels 
or  messengers  of  God's  justice,  whom  he  liad  commissioned 
to  sweep  these  rebellious  people  from  the  face  of  the  laud. 
Thirdly,  he  seemp  to  refer  also  to  the  state  in  which  the  world 


Piirah,.e  of  the 

27  So  the  servants  of  the  householder  came  and  said  unto 
him,  Sir,,  didst  not  thou  sow  good  seed  in  thy  field'!  from 
whence  then  hath  it  tares  1 

28  He  said  unto  them,  "  An  enemy  hath  done  this.  The  ser- 
vants said  unto  him,  b  Wilt  thou  then  that  we  go  and  gather 
them  lip  ■? 

29  But  he  said,  Nay;  lost  while  ye  gather  tip  the  tares,  ye 
root  up  also  the  wheat  witli  llirm. 

30  Let  both  grow  together  until  the  harvest ;  and  in  the  time 
of  harvest  I  will  say  to  the  reapers,  Gather  ye  together  first 
the  tares,  and  bind  them  in  bundles  to  burn  them:  but  ■=  gather 

he  wheat  into  mv  barn. 

31  II  Another  parable  put  he  forth  unto  them,  saying.  ^  The 
kingdom  of  heaven  is  like  to  a  grain  of  mustard-seed,  which 
a  man  took  and  sowed  in  his  field  : 

32  Which  indeed  is  the  least  of  all  seeds  :  but  when  it  is 
grown,  it  is  the  greatest  among  herbs,  and  beeomelh  a  tree, 

a  Estl«r  7.  G.-b  Lulie  S.  W.  1  Pee.  1,  S3.— c  Ch.  3.  13.— d  Isa.  2.  2.  3,  Mic.  4.  I. 
M»ik  4.  :«).  Luke  13.  18,  10.— e  Luke  13.  SO.— f  The  worj  in  the  Greek  la  a  meaaure 
c:nitaiiiing  about  a  peck  and  a  half,  \vantine:  a  litllc  more  tliau  a  pine. 


CHAPTER  XIII. 


leafCTi,  ^e. 


so  that  the  birds  of  the  air  come  and  lodge  in  the  branches 
thereof 

33  H  "  Another  parable  spake  he  unto  them  :  The  kingdom 
of  heaven  is  like  unto  leaven,  which  a  woman  took,  and  hid 
in  three  <  measures  of  meal,  till  the  whole  was  leavened. 

34  s  All  tiiese  things  spake  Jesus  unto  the  multitude  in  pa. 
rabies;  and  without  a  parable  spake  he  not  unto  them  : 

35  That  it  might  be  fulfilled  which  was  spoken  by  the  pro- 
phet, saying,  hi  will  open  my  mouth  in  parables;  '  I  will  ut- 
ter  things  which  have  been  kept  secret  from  the  foundation 
of  the  world- 

30  II  Then  .Tesus  sent  the  multitude  away,  and  went  into  the 
house:  and  his  disciples  came  unto  him,  saying.  Declare  unto 
us  the  parable  of  tlie  tares  of  the  field. 

37  He  answered  and  said  unto  them,  lie  that  soweth  the 
good  seed  is  the  Son  of  man  ; 

38  k  The  field  is  the  world  ;  the  good  seed  are  the  children  of 

e  Mark  4.  :R  31.-h  Psalm  78.  2.— i  Uomans  Ifi.  SS,  26.  1  Corinthians  2.  7.  Eph. 
3.9.  Col.  1.2(;-kChap.  21.  11.  &a.  19.  Mark  1&  '5,  20.  Luke  24.  47.  Roman* 
10.  18.    Col.  1.  G. 


shall  be  found,  when  he  comes  to  judge  it.  The  rigliteous  and 
the  wicked  shall  be  permitted  to  grow  togetlier,  till  God 
comes  to  make  a  full  and  final  separation. 

'26.  When  the  blade  ico.<t  sprung  tip — then,  appeared  the 
tares  also^  Satan  has  a  shoot  of  iniqtiity  for  every  shoot  of 
grace;  and  when  God  revives  His  work,  Satan  revives  his 
niso.  No  marvel,  therefore,  if  we  find  scandals  arising  sud- 
denly to  discredit  a  work  of  grace,  where  God  has  begun  to 
pour  out  his  Spirit 

27.  So  the  servants^said  nnto  him.  Sir,  didst  vot  thou 
sotr]  A  faithful  and  vigilant  minister  of  Christ  fails  not  to 
discover  the  evil,  to  lament  it,  and  to  address  himself  to  God 
by  prayer,  in  order  to  find  out  the  cause  of  it,  and  to  receive 
from  him  proper  information  how  to  behave  on  this  occasion. 

28.  A7i  evemy  hath  dont  this.]  It  is  the  interest  of  Satan 
to  introduce  hypocrites  and  wicked  persons  into  religious 
fiocieties.  in  on^er  to  discredit  the  work  of  God,  and  to  favour 
^lis  own  designs. 

Wilt  thou  then  that  JfP  go  and  gather  them  uj)7]  A  zeal 
which  is  rash  and  precipitate,  is  as  much  to  be  feared  as  the 
total  lack  of  strict  discipline. 

29.  But  he  said,  Naij.]  God  judges  quite  otherwise  than 
men  of  this  mixture  of  good  and  evil  in  the  world  :  he  knows 
the  good  which  he  intends  to  produce  from  it ;  and  how  far 
his  patience  towards  the  wicked  should  extend,  in  order  to 
their  conversion,  or  the  farther  sanctification  of  the  righteous. 
Men  often  persecute  a  true  Clirlstian,  while  they  intend  only 
to  prosecute  an  impious  person.  "A  zeal  for  the  extirpation 
of  liereiics  and  wicked  men,"  said  a  pious  papist,  "not  regu- 
lated by  these  words  of  our  blessed  Saviour,  allows  no  time 
for  the  one  to  grow  strong  in  goodness,  or  to  the  other  to  for- 
sake their  evil  courses.  They  are  of  a  spirit  very  opposite  to 
his,  who  care  not  if  they  root  up  the  wheat,  providetl  they  can 
but  gather  up  the  tares."  The  zeal  which  leads  persons  to 
persecute  others  for  religious  opinions,  is  not  less  a  seed  of 
tlie  devil,  than  a  bad  opinion  itself  is. 

30.  Let  both  grow  together]  Though  every  minister  of 
God  should  separate  from  the  church  of  Christ  every  incorri- 
gible siimcr,  yet  he  should  proceed  no  further — the  man  is  not 
to  \)<^, persecuted  in  his  body  or  goods,  because  he  is  not  sound 
in  the  faith — God  tolerates  him  ;  so  should  men.  False  doc- 
tries  are  against  God — he  alone  is  the  judge  and  piinisliorof 
them — man  has  no  right  to  interfere  in  this  matter.  They 
who  burnt  Vanini  for  atheism,  usui-ped  the  seat  of  judgment, 
and  thus  proved  themselves  to  be  not  less  a  diabolic  seed,  than 
tlie  person  they  thu.-5,  without  Cod's  leave,  hurried  into  eter- 
nity. Maby,  of  execrable  memory,  and  tlie  inquisitorial  tor- 
mentors she  employed,  were  all  of  this  diabolic  sowing.  See 
more  on  this  .parable  at  ver.  37,  &c. 

31.  The  kingdom  of  heaven  is  like  to  a  grain  of  mustard 
seed]  Thus  paraWe  isa  representation  of  the  progress  of  the 
Gospel  in  the  world;  and  of  the  growth  of  grace  in  the  soul. 
That  grai'e  which  leads  the  soul  to  the  fulness  of  glory,  mav 
begin,  and  often  does,  in  a  single  good  desire — a  tcis/i  to  es- 
cape hell,  or  a  desire  to  enjoy  God  in  heaven. 

32.  WJiieh  indeed  is  the  least  of  nil  seer/.?]  That  is,  of  all 
those  seeds  which  produce  plants^  whose  stems  and  branches, 
according  to  the  saying  of  the  botanists,  are  apt  6€vfipi!^ctv, 
arhorcscere,  to  grow  into  a  ligneous  or  voody  substance. 

lieMmeth  a  tree]  That  is,  it  is  not  only  the  largest  of  plants 
which  are  produced  from  such  small  seeds,  but  partakes,  in 
its  suhstance,  the  close  icoody  texture,  especially  in  warm 
climates,  where  we  are  informed  it  grows  to  an  almost  incredi- 
ble size.  The  .Jerusalem  Talmud,  tract  Peak.  fol.  20.  says, 
"There  was  a  stock  of  mustard  inSichin,  from  which  sprang 
out  three  boughs  ;  one  of  which  being  broken  ofl",  served  to 
cover  the  tent  of  a  potter,  and  produced  three  cabcs  of  mus- 
tard-seed. Rabbi  Simeon  ben  Chalapha  said,  A  stalk  of 
'  mustard-seed  was  in  my  field,  into  which  I  w'as  wont  to 
climb,  as  men  are  wont  to  climb  into  a  fig-tree."  See  Light- 
foot  and  Schoettgen.  This  may  appear  to  be  extravagant  ; 
andit  is  probable,  that  in  the^-ascof  the  three  cahes  of  seed, 
there  is  considerable  exaggeration  :  but  if  it  had  not  been 
usual  for  this  plant  to  grow  to  a  very  large  size,  suchrelatlons 
as  these  would  not  have  appeared  even  in  the  Talmud  ;  and 
the  parable  of  our  Lord  sufficiently  attests  the  fact.  Some 
Boils  being  more  luxuriant  than  others,  and  the  cJimatc  much 


warmer,  raise  the  same  plant  to  a  size  and  perfection  far 
beyond  what  a  poorer  soil,  or  a  colder  climate,  can  possibly 
do.  Herodotus  says,  he  has  seen  wheat  and  barley  in  the 
country  about  Baljylon,  which  carried  a  blade  full  four  fingera 
breadth  :  and  that  the  millet  and  sesaynum  grew  to  an  incredi- 
ble size.  I  have  myself  seen  a  field  of  common  cabbages  in 
one  of  the  Norman' isles,  each  of  which  was  from  seue?!  to 
nine  feet  in  height;  and  one  in  the  garden  of  a  friend,  which 
grew  beside  an  apple-tree,  though  the  latitude  of  the  place  is 
only  about  48°.  13'.  north,  was  ffteen  feet  high,  the  stem  of 
which  is  yet  remaining,  (Scpteiiiber,  1798.)  These  facts,  and 
several  others  which  miglit  be  added,  confirm  fully  the  poB. 
sibilily  of  what  our  Lord  says  of  the  mustard  tree,  however 
incredible  such  things  may  appear  to  tliose  who  are  acquainted 
only  with  the  productions  of  northern  regions  and  cold 
climates, 

33.  The  kingdotn  of  heaven  is  likcunto  leaven]  On  the  na- 
ture and  eflect^s  of  leaven,  see  the  note  on  Exod.  xii.  8.  As 
the  property  of  leaven  is  to  change  or  assimilate  to  its  own 
nature,  the  meal  or  dough  with  which  it  is  mixed  :  so  the 
property  of  the  grace  of  Christ  is  to  change  the  whole  soul 
into  its  own  likeness:  and  God  intei.ds  lliat  this  principle 
should  continue  in  the  soul  till  all  is  leavened,  till  the  whole 
bear  the  image  of  the  heavenly,  as  it  before  bore  the  image  of 
the  earthly.  Both  these  parables  are  prophetic,  and  were  in- 
tended to  show,  principally,  how,  from  very  small  beginnings, 
tlie  Gospel  of  Christ  should  pervade  all  the  nations  of  Ihe 
world,  and  fill  them  with  righteousness  and  true  holiness. 

34.  All  these  things  spake  Jesus  in  parables]  Christ  de- 
scends from  divine  mysteries  to  parables,  in  order  to  excite 
us  to  raise  our  minds,  from  and  through  natural  things,  to  the 
great  God,  and  the  operations  of  his  grace  and  Spirit.  Di- 
vine things  cannot  be  taught  to  man  but  through  the  medium 
of  earthly  things.  If  God  should  speak  to  us  in  that  language 
which  is  peculiar  to  heaven,  clothing  those  ideas  which  an- 
gelic minds  form,  how  little  should  we  comprehend  of  the 
things  thus  described  1  How  great  is  our  privilege  in  being 
thus  taught !  Heavenly  things,  in  tlie  parables  of  Christ,  as- 
sume to  themselves  a  body,  and  thus  render  thcniselvea 
palpable. 

3.5.  Bi/  the  prophet]  As  the  quotation  is  taken  from  PsaL 
lxxviii."2.  which  is  attributed  to  Asaph,  he  must  be  the  pro- 
phet  who  is  meant  in  the  text ;  and,  indeed,  he  is  exnressly 
called  a  prophet,  1  Chron.  xxv.  2.  Several  iMSS.  haveHffaiov, 
Isatah;  but  this  is  a  manifest  error,  .lerome  supposes  that 
Asaph  was  first  in  tlie  text,  and  that  some  ignorant  transcri- 
ber, not  knowing  who  this  Asaph  was,  inserted  the  word 
Isaiah  ;  and  thus,  by  attempting  to  remove  an  imaginary  er- 
ror, made  a  real  one. 

36.  Jesus— icent  into  the  house;  and  his  disciples  came] 
Circumstances  of  this  kind  sliould  not  pass  unnoticed  :  they 
are  instructive  and  important.  Those  who  attend  only  to  the 
public  preaching  of  the  Gospel  of  God,  are  not  likely  to  un- 
dei-stand  fully  the  mysteries  of  the  kingdom  of  heaven.  To 
understand  c'learh/ the  purport  of  the  divine  message,  a  man 
must  come  to  God  bv  frequent,  fervent,  secret  prayer.  It  is 
thus  that  the  word  of  God  sinks  into  the  lieart,  is  watered 
and  brings  forth  much  fruit. 

Declare  unto  iis  (,4>paaov,  explain,)  to  us  the  parable  of  the  • 
tares  of  the  field.]    To  what  has  already  been  spoken  on  this 
parable,  the' following  general  exposition  may  be  deemed  a 
necessary  appendage : 

I.  Wha't  is  the  cai/,9e  of  kvtl  in  the  world  t  1.  We  must 
allow,  that  God,  who  is  infinite  in  holiness,  purity,  and  good- 
ness, could  not  have  done  it.  Nothing  can  produce  what  is  not 
in  itself  This  is  a  maxim  which  every  man  subscribes  to; 
God  then  could  not  have  produced  sin,  forasmuch  as  his  na- 
ture is  infinite  goodness  and  holiness.  He  made  man  at  first 
in  his  own  image,  a  transcript  of  his  own  purity  :  and  since 
sin  entered  into  the  world,  He  has  done  every  thing  consist- 
ent with  his  own  perfections,  and  the  freedom  of  the  human 
mind,  to  drive  it  out :  and  to  make  and  keep  man  holy.  2. 
.\fter  a  thousand  volumes  are  written  on  the  origin  of  evil, 
we  shall  just  know  as  mrxh  of  It  as  Christ  has  told  us  here— 
An  enemy  hath  done  it,  and  this  enemyis  thedevil,  verse 39.. 
1.  Thisenemy  is  represented  as  a  decei7/'«/ enemy  ;  afriendin 
appearance:,  soliciting  to  sin,  \iy picaaure,  honour,  ricM£9,<iK, 
67 


Explanation  of  the ST.  MATTHEW. 

the  kingdom ;  but  the  tares  are  '  the  children  of  the  wicked 
one  ; 

39  The  enemv  that  sowed  them  is  the  devil ;  t  the  harvest  is 
the  end  of  the  world  ;  and  the  reapers  are  the  angels. 

40  As  therefore  the  tares  are  gathered  and  burned  in  the 
fire  ;  so  shall  it  be  in  the  end  of  this  world. 

41  The  Son  of  man  sliall  send  forth  his  angels,  =  and  they 
shall  gather  out  of  his  kingdom  all  d  things  that  offend,  and 
them  which  do  iniquity; 

42 «  And  shall  cast  them  into  a  furnace  of  fire  :  '  there  shall 
be  wailing  and  gnashing  of  teeth. 

43  B  Th<-n  shall  tl>e  righteous  shine  forth  as  the  sun  m  the 
kingdom  of  their  Father.  hWho  hath  ears  to  hear,  let  him  hear. 

a  Gen  3  W  Jn  8.  44.  Acts  13.  10.  1  .In.  3.  8.-b  .loel  3.  13.  Uev.  14.  15.— c  Ch.  IS. 
17   21- e-'. a  I,  3.-<i  Or,  scandals.-e  Cli.3.ia.  Rev.  1").  20.  to  gl.  lO.-f  Ch.8.12.  V.50. 


parable  of  the  tares,  <f-c. 


2.  A  vigilant  enemy.      While  7nen  sleep,  he  watches,  ver.  25. 

3.  A  hidden  or  secret  enemy.  After  having  sown  his  seed,  he 
disappears,  ver.  25.  Dirt  he  appear  as  himself,  few  would  re- 
ceive solicitations  to  sii. ;  but  he  is  seldom  discovered  in  evil 
thoughts,  xuiholy  desires,  flattering  discourses,  bad  books, 
i&c. 

II.  WIty  was  evil  permitted  to  enter  into  the  world  '!  1. 
•There  are  doubtless  sufficient  reasons  in  the  Divine  Mind  for 
jts  permission ;  which  connected  with  his  infinite  essence, 
and  extending  to  eternity,  are  not  only  unfathomable  by  us, 
but  also,  from  their  nature,  incommunicable  to  men.  2.  But 
it  may  be  justly  said,  that  hereby  many  attributes  of  the  Di- 
vine Nature  become  manifest,  which  otherwise  could  not 
have  been  known  ;  such  as  mercy,  coinpassion,  long-suffer- 
ing, &c.  All  of  which  endear  the  Deity  to  men,  and  perfect 
the  felicity  of  those  who  are  saved. 

III.  But  tvhy  does  he  suffer  this  mixture  of  the  good  and  bad 
seed  nojo?  1.  Because  of  the  necessary  dependance  of  one 
part  of  the  creation  on  the  other.  Were  the  wicked  all  rooted 
lip,  society  must  fail — the  earth  be  nearly  desolated — noxious 
.things  greatly  multiplied — and  the  small  remnant  of  the  god- 
ly, not  being  able  to  stand  against  the  onsets  of  wild  beasts, 
&c.  must  soon  be  extirpated,  and  then  adieu  to  the  economy 
X)f  grace.  2.  Did  not  the  wicked  exist,  there  would  be  no 
room  for  the  exercise  of  many  of  the  graces  of  the  Spirit,  on 
which  our  spiritual  perfection  greatly  depends.  3.  Nor  could 
the  grace  of^God  be  so  manifest  in  supporting  and  saving  the 
righteous ;  and  consequently  could  not  have  that  honour 
which  now  it  justly  claims.  4.  Were  not  this  evil  tolerated,  how 
could  the  wicked  be  converted  ?  the  bastard  wheat,  by  being 
■transplaated  to  a  better  soil,  may  become  good  wheat ;  so  sin- 
ners may  be  engrafted  in  Christ,  and  become  sons  of  God 
through  faith  iu  his  name;  for  the  long-suffcri7ig  of  God 
leads  multituoles  to  repentance. 

IV.  Observe  the  end  o(  the  present  state  of  things: 

1.  The  wicked  shall  be  punithed,  and  the  righteous  re- 
warded. The  wicked  are  termed  bastard  irheat — the  children 
of  the  wicked  one,  ver.  38.  the  very  seed  of  the  serpent.  Ob- 
serve the  place  in  which  the  wicked  shall  be  punished, — a 
FURNACE.  The  instrument  of  this  punishment,  fire.  This 
is  an  allusion  to  a  punishment  inflicted  only  on  those  suppo- 
sed to  be  the  very  worst  of  criminals.  See  Dan.  iii.  6.  They 
were  cast  into  a  burning  fiery  furnace.  The  effect  of  it, 
DE.SPAIR  ;  treeping,  wailing,  and  gnashing  of  teeth,  ver.  A2. 
2.  Observe  Ihc  character  and  stale  of  the  righteous.  1.  They 
are  the  children  of  the  kingdom,  a  seed  of  God's  sowing,  ver. 
38.  2.  As  to  their  persons,  they  shall  be  like  the  sun.  3. 
The  place  of  their  felicity  shall  be  the  kingdom  of  heaven  : 
and,  4.  The  object  of  it,  God  in  the  relation  of  Father,  ver.  33. 
This  is  a  reference  to  Dan.  xii.  2,  3. 

Some  learned  men  are  of  opinion,  that  the  whole  of  this 
parable  refers  to  tlie  .Jewish  slate  and  people:  and  that  the 
words  avvTcX'-ta  rov  aitoi-DS,  which  are  commonly  translated 
the  end  of  the  world,  should  be  rendered  the  end  of  the  age, 
viz.  the  end  of  the  Jewish  polity.  That  the  words  have  this 
pieaning  in  other  places,  there  can  be  no  doubt ;  ond  this  may 
be  their  primary  igaeaning  here  :  but  there  are  other  matters 
in  the  parable  which  agree  far  better  with  the  consummation 
of  all  thmgs,  tlian  with  the  end  of  the  Jewish  dispensation  and 
oolity.     See  on  Mark  iv.  29. 

'  44.  The  kingdom  of  heaven  is  like  unto  treasure  hid  in  a 
field]  On-rnvfia}  KiKpvmitvui,  to  a  hidden  treasure.  We  are 
not  to  imagine  that  the  treasure  here  mentioned,  and  to 
which  the  Gospel  salvation  is  likened,  means  a  pot  or  chest  of 
•money  hidden  in  the  field,  but  rather  a  gold  or  silver  mine, 
whicli  he  who  found  out,  could  not  get  at,  or  work,  without 
fuming  ujj  the  field,  and  for  this  purpose  he  bought  it.  Mr. 
Wakefield's  observation  is  very  just;  "  There  is  no  sense  in 
the  purchase  of  a  field  for  a  pot  of  money,  which  he  might 
have  carried  away  with  him  very  readily,  and  as  honestly 
Jtoo,  a,s  bv  overreaching  the  owner' by  an  unjust  purchase." 

He  hideth—i.  e.  he  kepi  secret,  told  the  discovery  to  no  per- 
son, till  he  had  bought  the  field.  From  this  view  of  the  sub- 
ject, the  translatio-.i  of  this  verse,  given  above,  will  appear 
proper — a  hidden  treasure,  when  applied  to  a  rich  mine,  is 
more  proper  than  a  treasure  hid,  which  applies  better  to  a  pot 
of  money  deposited  there,  which  I  suppose  was  our  transla- 
tors' opinion  :^and  kept  secret  or  concealed,  will  apply  better 
to  the  siibjr-L!t  <if  his  discovery,  till  he  made  the  purchase,  than 
fiidetli,  for  which  there  could  be  no  occasion,  when  the  pot 
ivas  already  hidden,  and  the  place,known  only  to  himself 

^.ar  Lord's  meaning  seems  to  be  this  :  The  kingdom  of  hea- 

C8 


44  II  Again,  the  kingdom  of  heaven  is  like  unto  treasure  hid 
in  a  field ;  the  which  when  a  man  hath  found,  he  hideth,  and 
for  joy  thereof  goeth  and  '  selleth  all  that  he  hath,  and  k  buy- 
eth  that  field. 

45  H  Again,  the  kingdom  of  heaven  is  like  unto  a  merchant 
man  seeking  goodly  pearls : 

46  Who,  when  he  had  found  '  one  pearl  of  great  price,  went 
and  sold  all  that  he  had,  and  bought  it. 

47  H  Again,  the  kingdom  of  heaven  is  like  unto  a  net  that 
was  cast  into  the  sea,  and  ■"  gathered  of  every  kind : 

48  Which,  when  it  was  full,  they  drew  to  shore,  and  sat 
down,  and  gathered  tlie  good  into  vessels,  and  ca.st  the  bad 
away. 

g  Daniel  12.  3.  Wij.i.  3.  7.  1  Cor.  15.  48,  43,  58.— h  Ver.  9.— i  Phil.  3.  7,  8.— k  Ib». 
fB.  1.  Kev.  3.  18.-1  Prov.  2.  4.  St.  3.  14,  16.  to  6.10,  19.— m  Ch.  22.  10. 


15677, — the  salvation  provided  by  the  Gospel — is  like  a  treasure 
— something  of  inestimable  Avorth — hidden  in  afield  ;  it  is  a 
rich  mine,  the  veins  of  which  run  in  all  directions  in  the  Sa- 
cred Scriptures  ;  therefore  Ihe  field  must  be  dug  up,  the  re- 
cords of  salvation  diligently  and  carefully  turned  over,  and 
searched.  Which,  when  a  mayi  hath  found — when  a  sinner 
is  convinced  that  the  promise  of  life  eternal  is  to  him  ;  he  kept 
secret — pondered  the  matter  deeply  in  his  heart ;  he  exa- 
mines the  preciousness  of  the  treasure,  and  counts  the  cost  of 
purchase  ; /or  ^01/  Z/iereo/"— finding  that  this  salvation  is  just 
what  his  needy  soul  requires,  and  what  will  make  him  pre- 
sently and  eternally  happy,  icent  and  sold  all  that  he  had — 
renounces  his  sins,  abandons  his  evil  companions,  and  relin- 
quishes all  hope  of  salvation,  through  his  own  righteousness; 
and  purchased  that  field— nol  merely  bought  the  book  for  the 
sake  of  the  salvation  it  described,  but  by  the  blood  of  tlic  co- 
venant, buys  gold  tried  in  the  fire,  white  raiment,  &c. ;  in  a 
word,  pardon  and  purity,  which  he  receives  from  God  for  the 
sake  of  Jesus.  We  should  consider  the  salvation  of  God,  1. 
As  our  only  treasure,  and  value  it  above  all  the  riches  in  the 
world.  2.  Search  for  it  in  the  Scriptures,  till  we  fully  under- 
stand its  worth  and  excellence.  3.  Deeply  ponder  it  in  the 
secret  of  our  souls.  4.  Part  with  all  we  nave  in  order  to  get 
it.  5.  Place  our  whole  joy  and  felicity  in  it ;  and,  6.  Be 
always  convinced  that  it  must  be  bought,  and  that  no  price  is 
accepted  for  it  but  the  blood  of  the  covenant ;  the  sufterings 
and  death  of  our  only  Lord  and  Saviour  Jesus  Christ. 

45.  A  merchant  man,  seeking  goodly  pearls]  A  story  very 
like  this  is  found  in  the  Talmudical  Tract  Shabbath:  "J.> 
seph  who  sanctified  the  Sabbath,  had  a  very  rich  neighbour; 
the  Chaldeans  said.  All  the  riches  of  this  man  shall  come  to 
Joseph,  who  sanctifies  the  Sabbath.  To  prevent  this,  the  ric^h 
man  went  and  sold  all  that  he  had,  and  bought  a  pearl,  and 
went  aboard  of  a  ship :  but  the  wind  carried  the  pearl  away, 
it  fell  into  the  sea,  and  was  swallowed  by  a  fish.  This  fish 
was  caught,  and  the  day  before  the  Sabbath  it  was  brought 
into  the  market,  and  they  proclaimed.  Who  wishes  to  buy 
this  fish  1  The  people  said.  Carry  it  to  Joseph,  the  sanctifier 
of  the  Sabbath,  who  is  accustomed  to  buy  things  of  great 
value.  They  carried  it  to  him,  and  he  bought  it,  and  when  ha 
cut  it  up  he  found  the  pearl,  and  sold  it  for  thirteen  pounds 
weight  of  golden  denarii !"  From  some  tradition  of  this  kind 
our  Lord  might  have  borrowed  the  simile  in  this  parable. 

The  meaning  of  this  parable  is  the  same  with  the  other ; 
and  both  were  spoken  to  impress  more  forcibly  this  great 
truth  on  the  souls  of  the  people  :  eternal  salvation  from  sin 
and  its  consequences,  is  the  supreme  good  of  man,  sliould  be 
sought  after  above  all  things,  and  prized  beyond  all  that  God 
has  made.  Those  merchants  who  compass  sea  and  land  for 
temporal  gain,  condemn  the  slothfulness  of  the  majority  of 
those  called  Christians,  who,  though  they  confess  that  this  sal- 
vation is  the  most  certain,  and  the  most  excellent,  of  all  trea- 
sures, yet  seek  worldly  possessions  in  preference  to  it  !  Alas 
for  him  who  expects  to  find  any  thing  more  amiable  than 
God,  more  worthy  to  fill  his  heart,  and  more  capable  of  making 
him  happy. 

47.  Is  tike  unto  a  7iei]  A  drag-net.  This  is  the  proper 
meaning  of  Sayr))/!;,  which  the  Latins  translate  verriculum,  a 
sweep-net,  Cluod  in  aqnam  jacitur  ad  pi  sees  comprekenden- 
dos  ;  imprimis,  cujus  usua  est  extrahendis  iis  A  fii.ndo.  Mar- 
TiNius.  Which  is  cast  into  the  water  to  catch  fish,  and  the 
particular  use  of  which  is  to  drag  them,  upfront  the  bottom. 
As  this  is  dragged  along  it  keeps  gathering  all  in  its  way,  both 
good  and  bad,  small  and  great;  and  when  it  is  brought  to  the 
shore,  those  which  are  proper  for  use  are  preserved,  and  those 
wliich  are  not,  are  either  destroyed  or  thrown  back  into  the 
water. 

Ily  the  net,  may  be  understood  the  preaching  of  the  Gospel 
of  the  kingdom,  which  keeps  drawing  men  into  the  profes- 
sion of  Christianity,  and  into  the  fellowship  of  the  visible 
church  of  Christ:  by  the  sea,  may  be  represented  that  abyss 
of  sin,  error,  ignorance,  and  wickedness,  in  which  men  live, 
and  out  of  which  they  are  drawn  by  the  truth  and  Spirit  ol 
God,  wlio  cordially  close  in  with  the  offers  of  salvation  made  to 
them  in  the  preacning  of  the  Gospel. 

By  drawing  to  shore,  may  be  represented  the  consumma- 
tion of  all  things,  see  ver.  49.  when  a  proper  dlstinctinn  shall 
be  made  between  those  who  served  God,  and  tliose  who  ser- 
ved him  not :  for  many  shall  douotless  be  found  who  shall 
bear  the  name  without"  the  nature  of  Christ.  By  picking  nut 
the  good,  and  thronging  away  the  bad,  ver.  48.  is  meant  that 
separation  ^yhich  God  shall  make  between  false  and  true  pro- 


Christ  is  rejected 


CHAPTER  XIII. 


by  his  covntrvmen. 


49  So  shall  it  be  at  the  end  of  the  world  ;  the  angels  shall 
come  forth,  and  "sever  the  wicked  from  among  the  just, 

50  b  And  shall  cast  them  into  the  furnace  of  fire  :  there  shall 
De  wailing  and  gnashing  of  teeth.  ,     „    , 

51  Jesus  saith  unto  them,  Have  ye  understood  all  these 
things  1  They  say  unto  him,  'i  ea,  Lord. 

52  Then  said  he  unto  them,  Therefore  every  scribe  irhich  is 
instructed  unto  the  kingdom  of  heaven,  is  like  unto  a  man 
that  IS  a  householder,  which  bringeth  forth  outof  his  treasure 
'  things  new  and  old. 

53  ^  And  it  came  to  pass,  that  when  Jestis  had  finished  these 
parables,  he  dnparteu  thence, 

64  ■*  And  when  he  was  come  into  his  own  country,  he  taught 

»  Ch  "^  3"  — b  Ver  42  -c  Cant  7  P  — tl  Ch.  S.  33.  Mark  6.  1.  Luke  4.  W,  13.— 
•  ls».  49.  :.  Mark  6.  3.     I.ukc  :!.  ■«.     .lohn  6.  4L>. 


fessors,  casting  the  former  into  hell,  and  bringmg  the  latter 
to  heaven. 

Instead  of  ra  xaXa,  the  good,  the  Cod.  Bezre,  and  five  copies 
of  the  old  aiUehieronimian,  or  Itala  version,  read  ra  KaWiara, 
the  best,  the  very  best  .-—every  reader  would  naturally  hope 
that  this  is  not  the  true  reading,  or  that  it  is  not  to  be  under- 
stood lileruUy,  as  it  seems  to  intimate  that  only  the  very  best 
shall  at  last  be  saved.  It  is  probable  that  this  parable  also  re- 
fers, in  its  primary  meaning,  to  the. Jewish  state,  and  that  when 
Christ  should  come  to  judge  and  destroy  them  by  the  Roman 
power,  the  genuine  followers  of  Christ  only  should  escape, 
and  the  rest  be  overwhelmed  with  the  general  destruction. 
See  chap.  xxiv.  ver.  30,  &c. 

50.  Into  the  Juriiacb  ofjire]  See  the  note  on  chap.  viii. 
ver.  12. 

51.  Have  ye  understood  all  these  things?]  Divine  truths 
must  not  be  lightly  passed  over.— 0\ir  Lord's  question  here, 
shows  them  to  be  matters  of  the  utmost  weight  and  import- 
ance; and  that  they  should  be  considered  again  and  again, 
till  they  be  thoroughly  understood. 

52.  Every  scribe]  Minister  of  Christ— w/io  is  instructed— 
taught  of  God:  i;i  the  kingdnmof  heaven— m  the  mysteries  ofthe 
Gospel  of  Christ; — out  of  his  treasury — his  granary,  or  store- 
house, things  new  and  old — a  Jewish  phrase  for  great  plenty. 
A  sinull  degree  of  knowledge  is  not  sufficient  for  a  preacher 
of  tlie  Gospel.  The  Sacred  Writings  should  be  his  treasure, 
and  he  should  properly  understand  them.  His  knowledge 
docs  not  consist  in  being  furnished  with  a  great  variety  of 
human  learning,  (though  of  tliis  he  should  acquire  as  much 
as  he  can  ;)  but  his  knowledge  consists  in  being  icell  instruct- 
ed in  the  things  concerning  the  kingdom  of  heaven,  and  the 
art  of  conducting  men  thither.  Again,  it  is  not  enough  for  a 
man  to  have  these  advantages  in  possession  :  lie  must  bring 
then:  forth,  and  distribute  them  abroad.  A  good  pastor  will 
not,  like  a  miser,  keep  these  things  to  himself  to  please  his 
fancy  ;  nor  like  a  merchant,  trafiic  with  them,  to  enrich  him- 
self, but  like  a  bountiful  fattier  or  householder,  distrib\ite 
them  with  a  liberal  thougli  jurf/cious  hand,  for  the  comfort 
and  support  of  the  whole  heavenly  family. 

A  preacher  whose  mind  is  well  stored  with  Divine  truths, 
and  who  has  a  soimd  judgment,  will  suit  his  discourses  to  the 
circumstances  and  states  of  his  hearers.  He  who  preaches 
the  same  sermon  to  erery  congregation,  gives  the  fullest  proof 
that  however  well  he  may  speak,  he  is  not  a  scribe,  who  is 
instructed  in  the  kingdom  of  heaven.  Some  have  thouglit 
that  old  ayid  new  things  here,  which  imply  the  produce  of  the 
past,  and  the  produce  of  l\\e  present  year,  may  also  refer  to 
the  old  and  new  covenants — a  proper  knowledge  ofthe  Old 
Testament  Scriptures,  and  of  the  doctrines  of  Christ  as  con- 
tained in  the  iVew.  No  man  can  properly  understand  the  Old 
Testament  but  through  the  mediimiof  the  A'eir,  nor  can  the 
A'eiP  be  so  forcibly  or  successfully  applied  to  the  conscience 
of  a  sinner,  as  tluough  the  medium  of  the  Old.  The  law  is 
Btill  a  school-master  to  lead  men  to  Christ — by  it  is  the  know- 
ledge of  sin,  and  without  it,  there  can  he  no  conviction — 
where  it  ends,  the  Gospel  begins,  as  by  the  Gospel  alone  is 
salvation  from  sin.  See  the  whole  of  the  comment  on  the 
Pentateuch. 

54  A7id  when  he  was  come  into  his  own  country]  Probably 
Nazareth,  where  his  parents  lived,  and  where  he  had  conti- 
nued till  his  thirtieth  year,  though  it  appears  he  had  a  lodging 
in  Peter's  house,  at  Capernaum. 

They  were  astonished]  It  appears  hence,  that  our  blessed 
l.ord  had  lived  in  obscurity  all  tiie  tinieabove specified;  for  his 
countrymen  appear  not  to  have  heard  his  doctrines,  nor  seen 
his  miracles  until  now.  It  is  a  melancholy  truth,  that  those 
who  should  knowClirist  best,  are  often  the  most  ignorant;  of 
himself,  the  doctrines  of  his  word,  and  the  ojieralions  of 
his  Spirit. 

55.  Is  not  this  the  carpenter's  son  ?]  Seven  copies  of  tlie  old 
Itala  have.  Is  not  this  /he  son  o/"  Joseph  the  carpenter  7  But 
it  is  likely  our  Lord,  during  the  thirty  years  of  his  abode  at 
Nazareth,  wrought  at  the  same  trade  with  Josepli :  and  per- 
baps  this  is  what  is  intended,  Luke  ii.  51.  IJe  icent  down 
with  them,  (his  parents)  to  Nazareth,  and  v^as  subject  unto 
them.  An  lionesl  trade  is  no  discreditto  any  man. — He  who 
spends  his  time  in  idleness,  is  fit  for  any  business  in  which 
the  devil  chooses  to  employ  him. 

Isnothismother— Mary,  and  his  brethrett,  James,  &c.]T\\\s 
insulting  question  seems  to  intimate,  that  our  Lord's  family 
was  a  very  obscure  one  ;  and  that  they  were  of  small  repute 
among  their  neighbours,  except  for  their  piety. 


them  in  their  synagogue,  insomuch  that  they  were  astonished, 
and  said.  Whence  hath  this  mati  this  wisdom,  and  these 
mighty  works? 

55  '  Is  not  tliis  the  carpenter's  son  1  is  not  his  mother  called 
Mary?  and  f  his  brethren  ^  James,  and  Joscs,  and  Simon,  and 
Judas ! 

56  And  his  sisters,  are  they  not  all  with  us  I  Whence  then 
hath  this  man  all  these  things  1 

57  And  tliey  h  were  offended  in  him.  But  Jesus  said  unto 
them,  i  A  prophet  is  not  without  honour,  save  in  his  ov.il 
country,  and  in  his  own  house. 

58  And  k  he  did  not  many  mighty  works  there,  because  of 
their  unbelief. 

f  Chap.  11  -iG.-g  Mark  13.  40.-h  Chaj).  11.  6.  Mark  G.  3,  4.— i  Luke  4.  24.  John 
4.  44._k  Murk  fi.  S.  6.  


It  is  possible  that  brethren  and  sisters  may  mean  here  near 
relations,  as  the  words  are  used  among  tlie  Hebrews  in  thia 
latitude  of  nieauiiig;  but  I  cor.fess  it  does  not  appear  to  me 
likely.  \yhy  should  the  children  of  another  family  bebrouglit 
in  here  to  sliarea  reproach,  which  it  is  evident  was  designed 
for  Joseph  the  carpenter,  Mary  his  wife,  Jesus  their  son, 
and  their  other  children  7  Prejudice  apart,  would  not  any  per- 
son of  plain  common  sense  suppose,  from  this  account,  that 
these  were  the  children  of  Joseph  and  Mary,  and  the  brothers 
and  sisters  of  our  Lord,  according  to  the  flesh.  It  seems  odd 
that  this  should  be  doubted  ;  but  through  an  unaccountable 
prejudice,  p«/)!.9<s  and  Protestants  are  determined  to  main- 
tain, as  a  doctrine,  that  on  which  the  Scriptures  are  totally 
silent,  viz.  \he  perpetual  virgi?iityo(lhe  mother  of  our  Lord. 
See  ch.  i.  ver.  25. 

57.  And  they  were  offended  in  him]  They  took  offrnce  at 
him,  caKavHaXi^^ofTo  cv  avrio,  making  the  meanness  of  his  fa- 
mily the  reason  why  they  would  not  receive  him  as  a  prophet, 
though  they  were  astonished  at  his  wisdom,  and  at  his  mira- 
cles, ver.  5i.  So  their  pride  and  their  envy  were  the  causes 
of  their  destruction. 

A  prophet  is  not  without  honour]  This  seems  to  have  been 
a  proverbial  mode  of  speech,  generally  true,  but  not  without 
some  ejcceptions.  The  apparent  meanness  of  our  Lord  was 
one  pretence  why  they  rejected  him;  and  yet,  God  manifest- 
ed in  the  flesh,  hitmbling>himse\{  to  the  condition  of  a  spT' 
vant,  an  J  to  the  death  of  the  cross,  is  the  only  foundation  for 
tlie  salvation  of  a  lost  world.  Perhaps  our  Lord  means,  by 
prophet,  in  this  place,  himself  alone  ;  as  if  he  had  said.  My 
ministry  is  more  generally  reputed,  and  my  doctrine  belter 
received,  in  any  other  part  of  the  land,  than  in  my  own  coun- 
try, among  my  own  relatives  ;  because,  knowing  the  obscuri- 
ty of  my  birth,  they  can  scarcely  suppose  that  I  have  these 
things  from  heaven. 

53.  And  he  did  not  many  mighty  works  there,  because  of 
their  unbelief.]  Awa/icis,  miracles.  So  the  word  is  used,  ch. 
vii.  22.  xi.  20.  Acts  xix.  11.  ICor  xii.  28.  Gal.  iii.  5.  Heb.  ii.4. 
The  Septuagint  translates  Vn  niNSsj  niphleoth  el,  the  miracu- 
lous works  of  God,  by  ivvafiiv  kvois. 

Unbelief  and  contemptdrive  Christ  outof  the  heart,  as  they 
did  out  of  his  own  country.  Faith  Seems  to  put  the  almighty 
power  of  God  into  the  hands  of  men;  whereas  unbelief  ap- 
pears to  tic  up  even  the  hands  of  the  Almighty.  A  man,  ge- 
nerally speaking,  can  do  but  little  good  among  his  relatives, 
because  it  is  dilficult  for  them  to  look  with  the  eyes  of  faith 
upon  one  whom  they  have  been  accustomed  to  behold  with 
the  eyes  of  the  fesh. — Q.nESNEL. 

A  DISSERTATION  ON  THE  NATCRE  AND    USE   OP  PARABOLICAL 
WRITING. 

As  parables  occupy  so  distinguished  a  place  in  the  Old  and 
New  Testaments,  especially  in  the  latter,  and  as  the  most  im- 
portant information  relative  to  the  nature  of  God,  the  economy 
of  heaven,  the  state  of  separate  spirits,  the  punishment  of  the 
wicked,  the  beatification  ofthe  godly,  and  the  doctrines  of  sal- 
vation, is  conveyed  to  mankind  in  parables,  it  becomes  a  mat- 
ter of  the  utmost  importance,  fully  to  understand  their  nature 
and  their  use. 

The  word  parable  we  have  from  the  Greek  TlapafioXn, 
which  conies  either  from  rapa,  near,  and  0a\Xio,  I  cast,  or 
put,  or  irapafSaWctv,  to  compare,  properly  different  things  to- 
gether, so  as  to  discover  their  relations  and  similarity ;  in  or- 
der to  which,  the  things  to  be  compared  are  placed  or  put  to- 
gether, or  near  to  each  other,  that  by  a  close  inspection  of 
both,  the  relations  and  likenesses  may  be  the  more  accurately 
ascertained. 

Parable  and  proverb  are  called  in  Hebrew  7Vfn  mashal, 
from  Stya  inashal,  to  govern  or  rule,  either  because  the  pa- 
rabolic  and  proverbial  mode  of  instruction  was  of  general 
use,  and  had  a  sort  of  universal  precedency,  which  we  know 
was  the  case  among  the  Hebrews:  or,  because  a  parable  or 
proverb  was  the  chief  or  principal  illustrative  point  in  the 
discourse.  Hence  we  may  discover  the  proper  meaning  of  a 
proverb — it  is  a  word  or  saying,  forming  a  maxim  for  the  go- 
vernment and  regulation  of  a  man's  conduct  in  domestic, 
civil,  religious,  or  political  life. 

Parable  has  been  generally  defined,  "  A  comparison  or  si- 
militude, in  which  one  thing  is  compared  with  another,  espo- 
cially  spiritual  things  with  natural,  by  which  means  these 
spiritual  things  are  better  underetood,  and  make  a  deeper  im- 
pression on  the  attentive  mind."  This  definition  is  pretty 
correct,  especially  in  reference  to  the  parables  of  our  blessed 
Lord. — Or  parable  may  be  more  generally  defined,  "  A  repre- 
69 


rihsertation  on  parables. 


ST.  MATTHEW. 


fables,  similitudes,  <^e. 


sentation  of  any  matter  nccommodaterl  in  tlie  way  of  simili- 
tude to  the  real  subject,  in  order  to  delineate  its  different 
parts  with  the  greater  force  and  perspicuity."  This  defini- 
tion is  applicable  to  parables  in  their  more  general  and  ex- 
tended sense. 

The  method  of  conveying  instraction  by  parables  or  moral 
fictions,  sometimes  in  the  form  of  similitude,  allegories,  fa- 
bles, or  apologues,  was  very  common,  and  in  high  esteem 
among  all  ancient  nations  :  but  the  Asiatics  used  it  most  fre- 
quently, and  brought  it  to  a  higher  degree  of  perfection  than 
any  other  people  on  the  earth.  The  despotic  and  tyrannical 
nature  of  tlieir  government  led  them  often  to  make  use  of  this 
method.  Reproof  and  censure,  which  it  might  not  on  many 
occasions  be  expedient  or  safe  to  deliver  in  explicit  language, 
and  which  might  exasperate,  when  too  plainly  spoken,  rather 
than  correct,  could  be  conveyed  with  delicacy  and  success 
under  the  disguis"  of  parable.  Even  to  the  present  time,  in- 
formation concerning  grievances,  oppressive  acts  of  govern- 
ment, &c.  is  conveyed  to  the  despotic  Asiatic  rulers,  under  the 
guise  of  parable.  An  ancient  instance  of  this  we  find  in  the 
reproof  conveyed  to  tlie  heart  of  David  by  the  prophet  Na- 
than, in  the  parable  of  the  poor  man's  ewe  lamb. 

Persons  thus  addressed,  not  perceiving  at  first  the  relation 
under  tliis  artificial  form,  to  be  directed  against  themselves, 
lost  siglit  of  their  selfishness  and  prejudices,  and  were  fre- 
quently induced,  by  their  unsuspecting  replies,  to  acknow- 
ledge the  justice  of  the  reprehension,  and  to  pronounce  the 
condemnation  of  their  conduct,  from  their  own  mouth;  as  in 
the  case  of  David  above  referred  to.  This  therefore  was  one 
hnportant  use  of  this  mode  of  instruction. 

Thougli  fable,  similitude,  and  parable,  are  nearly  of  the 
same  nature,  and  have  been  indifferently  applied  to  the  same 
purposes;  yet  it  may  not  be  ami.ss  to  examine  the  meaning  of 
eacli  distinctly. 

SiMu.iTr'DK  implies  a  proper  resemblance  between  two  sub- 
jects, the  one  well  known,  the  other  not  at  all,  or  less  known  ; 
the  leading  properties  of  the  one  serving  clearly  to  illustrate 
those  of  the  other.  Five  rules  have  been  given  by  the  an- 
cients, for  the  regulation  of  similitudes.  1.  The  first  is,  that 
the  similitude  must  be  clearer  than  the  subject  it  is  brought  to 
illustrate.  2.  Tliat  it  be  not  in  general  derived  from  common 
or  well  known  things,  whichare  in  themselves  uninteresting ; 
as  it  is  well  known,  the  more  novelty  a  thing  possesses,  the 
more  it  is  calculated  to  excite  the  attention  and  impress  the 
mind.  3.  It  should  not  be  false  in  itself,  as  in  this  case  the 
mind  revolts  not  only  against  the  thing  itself,  but  against  the 
conclusion  drawn  from  it.  On  this  rule  I  shall  take  the  liberty 
of  making  the  following  observations :  Several  of  the  ancients 
illnsti-ated  and  endeavoured  to  prove  the  truth  and  certainty 
of  the  resurrection,  by  the  history  of  the  phoenix,  a  bird  sup- 
posed to  be  produced  in  Arabia,  once  in  one  hundred  years ; 
there  never  being  more  than  one  at  a  time.  It  is  reported, 
that  when  this  bird  finds  its  end  approaching,  it  builds  itself 
a  nest  of  the  most  fragrant  spices  and  aromatic  plants,  which 
being  set  on  fire  by  the  rays  of  the  sun,  the  bird  is  consumed 
in  it ;  but  from  its  ashes  a  worm  or  grub  is  formed,  out  of 
which  another  phoenix,  in  process  of  time,  arises  :  others  say 
that  it  dies  in  tlie  nest,  and  a  grub  is  formed  out  of  the  mar- 
row of  its  bones.  Both  these  relations  are  equally  untrue, 
Herodotus,  Dion  Cassius,  Tacitus,  and  Pliny,  mention  this  fa- 
bulous animal ;  and  I  have  met  with  this  account  seriously 
produced  by  Clemens  Alexandrinus,  and  other  Christian  fa- 
llieri?,  to  prove  the  resurrection  of  the  body.  Now  it  is  well 
known  no  such  bird  ever  did,  or  ever  could  exist;  that  the 
supposed  fact  is  impossible,  and  that  the  conclusion  drawn 
from  it,  is  not  only  not  solid  and  convincing,  but  absurd,  be- 
cause the  premises  are  all  false.  The  same  objections  would 
lie  against  a  similitude  which  is  ditfti'oMs  in  its  nature :  because 
if  it  be  brought  to  enforce  conviction,  and  impress  truth,  this 
is  impo.ssible;  as  the  conclusion  must  rest  on  the  premises. 
If,  then,  the  premises  be  dubious,  the  conclusion  will  be  un- 
certain ;  and  consequently,  the  hesitancy  of  the  mind  must 
necessarily  continue.  In  like  manner,  the  similitude  must  be 
useless  if  it  be  absurd ;  for  as  soon  as  the  mind  perceives  this, 
it  becomes  armed  both  against  the  similitude  and  the  subject 
it  was  intended  to  illustrate  or  prove.  4.  A  fourth  rule  of  si- 
militude is,  that  the  mind  should  gain  real  information,  and 
useful  knowledge  from  it.  Let  the  similitude  be  ever  so  true, 
clear,  and  correct;  yet  if  it  convey  no  more  information  than 
was  before  known,  it  is  useless;  and  the  time  is  lost  which 
was  employed  in  proposing  it.  5.  It  should  be  calculated  to 
make  deep  impressions  on  the  mind,  by  leaving  such  images 
on  the  imagination  as  may  become,  in  all  cases  to  which  they 
apply,  motives  of  conduct.  As  many  preachers  and  public 
Bpeakers  delight  in  the  use  of  similitudes,  I  thought  it  ne- 
cessary to  make  these  observations  on  the  subject,  that  we 
might  be  preserved  from  copying  bad  examples,  or,  that  if  we 
followed  the  custom  at  all,  we  might  make  it  truly  useful,  by 
subjecting  it  to  its  proper  rules. 

Fable  is  very  nearly  allied  to  similitude  and  parable,  and 
has  been  applied  exactly  in  the  same  way,  to  convey  lessons  of 
moral  instruction  by  pleasing  images  and  interesting  dialogue. 
But  fable,  in  its  nature,  differs  widely  from  the  others.  Every 
subject  of  inanimate  creation  may  be  employed  by  similitude 
and  parable;  but  the  grand  subjects  in  fable  are  borrowed  from 
the.  animate  and  rational  creation  only.  Of  this  sort,  are  the 
SteUipadea,  commonly  called  the  Fables  of  Pilpay,  written 
70 


originally  in  Sanscrit,  the  oldest  fables,  probably,  in  the -yyorld , 
and  the  fables  of  Lockvian,  the  Arabian  ^Esop.  In  all  iRese, 
human  actions,  speech,  and  intelligence,  are  transferSed  to 
brute  and  irrational  animals. 

Though  the  former  methods  have  been  long,  often,  and  suc- 
cessfully vised  to  convey  miscellaneous  instruction ;  yet  the 
parabolic  method  has  been  chiefly  employed  to  illustrate  di- 
vine subjects,  and  to  convey  instruction  to  the  heart  on  those 
matters  which  concern  the  salvation  of  the  soul. 

The  most  important  truths  are  by  our  Lord  conveyed  both 
to  the  disciples  and  to  the  multitude  in  parables  :  not  that  they 
might  not  be  discovered,  but  that  tliey  might  be  sought  ear- 
nestly after.  In  this,  our  Lord,  who  was  well  acquainted 
with  all  the  springs  and  secret  movements  of  human  nature, 
consulted  a  well  known  propensity  of  the  mind,  which  leads 
a  person  always  to  esteem  that  7!iost,  ichich  is,  or  appears  to 
be,  a  discovery  of  his  oxen.  Christ  speaks  a  parable,  and  in  it 
gives  a  clue  by  wliich  we  may  discover  the  will  of  God.  He 
that  loves  his  soul's  prosperity,  takes  up  the  thread,  and  gui- 
ded by  it  through  all  the  labyrinth  of  error,  he  safely  arrives 
at  the  fouiUaiu  of  truth.  We  must  not,  however,  suppose 
that  the  word  7)a7'o6/e  always  conveys  the  same  meaning  :  I 
have  taken  some  pains  on  this  subject,  and  if  I  mistake  not,  I 
find  the  word  has  the  ten  following  significations  in  Scripture : 

1.  It  means  a  simple  comparison  (as  I  have  already  noted 
when  defining  the  Greek  word.)  Which  comparison  is  in- 
tended to  show  the  relation  between  two  dissimilar  things  ; 
or,  how  one  fact  or  circumstance  may  be  fitly  introduced  to 
illustrate  and  explain  another.  Such  is  that  comparison  of 
our  Lord,  between  the  state  of  the  Jewish  nation,  and  that  of 
the  world  in  the  days  of  Noah,  mentioned  Matt,  xxiv.  32—38. 

2.  It  signifies  an  obscure  similitude,  such  as  that  mentioned 
Matt,  XV,  13—15.  where  the  whole  system  of  Pharisaism,  with 
all  its  secular  and  spiritual  influence,  is  represented  under 
the  notion  of  a  plantation  not  planted  by  God,  and  which  was 
shortly  to  be  rooted  up. 

3.  A  simple  allegory,  where  one  thing  is  represented  by  an- 
other, the  leading  circuiustances  and  principal  design  of  that 
o!je,  tjeing  produced  to  illustrate  and  explain  the  design  and 
leading  circumstances  of  the  other.  Such  is  our  Lord's  para- 
ble concerning  those  invited  to  a  marriage  supper;  of  the 
sower — tares  and  wheat — grain  of  mustard-seed — leaven — 
hidden  treasure— precious  pearl — drag-net,  &c.  contained  in 
the  preceding  chapter.     Matt.  xiii. 

4.  A  maxim,  or  wise  sentence,  to  direct  and  govern  a  man 
in  civil  or  religious  life.  In  this  sense  we  have  already  seen 
the  Hebrew  word  StfD  mashal  employed.  In  1  Kings  iv.  33. 
we  are  informed,  that  Solomon  spoke  3000  of  this  kind  of  pa- 
rables or  proverbs  ;  and  in  this  sense  the  original  word  is  fre- 
q\iently  used. 

5.  It  means  a  by-word,  or  proverb  of  reproach ;  such  God 
threatened  to  make  the  disobedient  Jewish  people. — See  2 
Chrou.  vii.  20.  /  idHI  pluck  them  up  by  the  roots  out  of  my 
land — a7id  this  house  I  laill  cast  out  of  my  sight,  and  will 
make  it  a  proverb  and  a  by-word  among  all  nations,  where 
the  original  word  for  proverb  is'jiTD  M!os/ia/.  Such  we  may 
conceive  the  following  to  be  :  As  rebellious  as  Corah— as  co- 
retous  as  Judas — as  loicked  as  the  Jeics — as  bad  as  the  devil. 
In  all  which  parables  or  proverbs,  respect  should  be  paid  to 
the  similitude  between  the  object  of  comparison,  and  the 
thing  with  which  it  is  compared.— In  this  sense  it  is  used  Ps. 
xliv.  14,  Ixix.  11,  Jerem,  xxiv,  9, 

6.  As  parables,  proverbs,  and  useful  maxims  for  the  regula- 
tion of  life,  and  instruction  in  righteousness,  had,  before  the 
Babylonish  captivity,  lost  all  their  power  and  influence  among 
the  wicked  Jews  ;  so  they  were  generally  disregarded,  and 
those  who  made  use  of  them,  became  objects  of  reproach  and 
contempt;  hence,  parable,  at  that  time  at  least,  was  used  to 
signify  a  _/Vj!3o/o«s,  uninteresting  discourse.  In  this  sense 
alone,  I  suppose  the  word  to  be  used,  Ezek,  xx,  49,  "  Then  I 
said.  Ah,  Lord  God  I  They  say  of  me.  Doth  he  not  speak  para- 
bles V  i.  e.  he  delivers  frivolous  discourses,  of  no  weight  or 
importance. 

7.  It  means  a  simple  proverb  or  adage,  where  neither  com- 
parison nor  similitude  was  intended  ;  such  as  that  mention- 
ed by  our  Lord,  Luke  iv,  23,  "  And  he  said.  Ye  will  surely 
say  unto  me  this  proverb,  r(jv  Trapa/JoX/ji' Taur>7i',  this  parable, 
Physician,  heal  thyself."  In  this,  neither  comparison  nor 
likeness  is  intended.  The  same  kind  of  a  proverb  is  found, 
Luke  vi.  39.     "  Can  the  blind  lead  the  blind,"  &c, 

8.  It  means  a  type,  illustration,  or  representation,  SeeHeb. 
ix,  9,  where  the  first  tabernacle  is  said  to  have  been  a  figure, 
TTapa/3oXri,  a  parable,  for  the  time  then  present ;  i,  e,  a  thing 
which,  from  the  peculiar  use  to  which  it  was  appropriated, 
shadowed  forth  or  represented  the  human  body  of  our  Lord, 
and  the  Christian  church  which  he  should  establish, 

9.  It  means  a  daring  erploit,  an  unusual  and  severe  trial, 
or  a  caseof  imminent  danger  and  jeopardy.  In  these  senses,  it 
is  used  by  some  of  the  best  and  most  correct  Greek  writers, 
such  as  Polybius  and  Xenophon  ;  and  by  the  best  Greek  Lex- 
icographei-s,  such  as  Hesychius  and  Suidas ;  with  whom 
trapaffoXui,  signifies  a  daring,  bold,  rash  person ;  and  ira/ia- 
(ioXa,  things  extremely  dangerous.  In  this  sense  the  verb  is 
evidently  used,  2  Mac.  xiv,  38,  where  it  is  said,  that  Razis,  one 
of  the  Jewish  elders,  did  '•  boldly  jeopard  (napa/JefiXrjiicvoi)  his 
body  and  life  with  all  vehemency,  for  the  religion  of  the  .lews," 
I  Ut'iow  no  place  in  the  Sacred  Writings,  in  which  it  lias  this 


Dissertation  an  parables, CHAPTER  XIV. 

sense  unless  it  be  in  Heb.  xi.  19.  where,  speaking  of  the  in- 
tended sacrifice  of  Isaac,  and  ills  rescue,  .\braliain  is  said  to 
have  rescued  litni  from  the  most  imminent  death,  tv  vapafioXr), 
which  we  translate,  ina  figure.  Now,  if  we  may  suppose  that 
the  death  here  referred  to,  is  not  that  melanhorical  death  itu- 
nlied  in  the  dcadncss  of  Sarah's  womh,  and  the  superannua- 
tion of  Abraham,  but  the  imminent  death  to  which  he  was 
exposed  when  Abraham  drew  his  knife  to  slay  his  son,  CJcn. 
xxii  10.  and  was  only  prevented  by  the  sudden  and  miracu- 
lous interposition  of  God  ;  then  it  is  probable,  tliat  the  word 
here  has  the  above  meanhig,  wliich,  I  m\istown,  I  think  likely; 
if  so,  the  text  may  be  read  thus  :  "  By  faith  Abraham,  when  he 
was  tried,  ofI>red  tip  Isaac  :  of  whom  it  was  said.  In  Isaac 
shall  thy  seed  be  called  ;  accounting  that  God  was  ahle  to  raise 
him  up  even  from  the  dead,  from  whence  he  received  him, 
fj  napalioXri,  he  being  in  the  most  imminent  danger  of  losing 
his  life." 

10.  It  signifies  a  very  ancient  and  obscure  prophecij,  Psal. 
xlix.  4.  I  will  incline  mine  ear  to  a  parahle ;  I  tcill  opeti  my 
dunfc  saying  tiponlhe  harp.  Likewise  in  Psal.  Ixxviii.  Iicill 
open  my  moulh  in  a  parahle:  I  v  ill  utter  dark  sayings  of 
old.  Probably  this  kind  of  dark,  ancient,  enigmatical  prophe- 
cy, is  what  is  spoken  of,  Prov.  i.  6.  To  understand  a  prn- 
verh  (or  parable)  a »!d  the  interpretation ;  the  irords  of  the 
wise  and  their  dark  sayings.  Now  a  proverb,  in  tlie  com- 
mon acceptation  of  that  word,  is  neither  dark,  nor  requires 
any  particular  interpretation  ;  it  being  a  plain  maxim,  easy 
to  be  understood  by  the  mass  of  the  people,  for  whose  instruc- 
tion it  is  chietly  designed.  But  parahle  in  this  sense,  evidently 
refers  to  the  ancient  prophecies,  wlii^li  were  delivered  con- 
cerning Christ  and  tlie  nature  of  his  kingdom.  And  to  this 
very  subject,  the  words  are  applied  and  quoted  by  the  evange- 
.ist'Mattliew  in  the  preceding'  chapter,     (xiii.  35.) 

Having  traced  tlie  word  parable  through  its  different  mean- 
ings in  the  Sacred  Writings,  it  may  be  now  necessary  to  in- 
quire for  what  purpose  our  blessed  Lord  used  that  mode  of 
speech  so  frequently  :  as  many  have  supposed  from  his  own 
words,  Matt.  xiii.  11—13,  that'he  addressed  the  people  in  pa- 
rables, merely  that  they  might  not  understand.  To  you,  said 
he,  addressing  his  disciples,  it  is  given  to  know  the  mysteries 
of  the  kingdom  of  heaven,  but  to  them  it  is  not  given:  there- 
fore I  speak  to  them  i}i  parables,  &c.  Now,  to  do  justice  to  this 
passage,  we  must  observe,  that  by  mysteries  here,  we  are  to 
understand  not  only  things  concerning  the  sclieme  of  salva- 
tion which  had  not  been  as  yet  fully  revealed  ;  but  also  the 
prophetic  declarations  concerning  the  future  stale  of  the  Chris- 
tian church,  as  they  are  signified  by  the  dilTerent  parables 
mentioned  in  the  succeeding  parts  of  the  chapter.  It  was  not 
given  to  THEM  to  know  the  purport  and  design  of  these  thnig=! ; 
"  They,"  said  our  Lord,  "  are  gross  of  heart  ;"  they  are  earth- 
ly and  sensual,  and  do  not  improve  the  light  they  have  receiv- 
ed ;  so  that  when  many  of  tliem  might  have  been  preachers 
of  this  truth  to  others,  they  are  found  destitute  of  salvation 
themselves,  notwithstanding  the  means  of  it  were  all  within 
their  power :  but,  said  he,  "to  you  it  is  given:"  because  I 
have  appointed  you,  not  only  to  be  the  first  preachers  .of  the 
Gospel  to  sinners,  but  also  the  persons  who  shall  transmit  ac- 
counts of  all  these  things  to  post  rity.  The  knowledge  of 
these  mysteries,  in  the_^js;  instance,  could  be  given  only  to 
a  few  ;  but  when  these  faithfully  wrote  and  published  what 
they  had  heard  and  seen  unto  the  world,  then  the  science  of 
salvation  being  fully  revealed,  was  addressed  to  all. 

From  ver.  17.  of  the  same  chapter  we  learn,  tliat  many  pro- 


fables,  similitudes,  tf-e. 


phets  and  righteous  men  had  desired  to  see  and  hear  these 
t/iings,  bat  had  not  that  privilege  ;  to  them  it  was  not  given; 
not  because  God  designed  to  exclude  them  from  salvation,  but 
because  He  who  knew  all  things,  knew  either  that  they  were 
not  proper  persons ;  or,  that  that  was  not  the  proper  li/ne  ,  for 
the  choice  of  the  peksons  by  whom,  and  the  choice  of  tlie  timk 
in  which  it  is  most  proper  to  reveal  divine  things,  must  ever 
rest  with  the  all-wise  God. 

But  It  is  not  intimated  that  our  Lord  spoke  to  the  Jews  in 
parables,  that  they  might  not  understand  :  the  VC17  reverse, 
I  think,  is  plainly  intended.  It  was  to  lead  them  by  a  familiar 
and  appropriate  mode  of  instruction,  into  the  knowledge  of 
God,  and  the  interests  of  their  souls.  I  speak  to  them,  said  he, 
in  parables,  i.  e.  natural  representati(jns  of  spiritual  trutlis  : 
that  tliey  miglit  be  allured  to  inquire,  and  to  find  out  the  spirit 
which  was  hidden  under  the  letter.  Because,  said  he,  seeing 
the  mii-ncles  which  I  have  wrought,  they  see  not,  i.  e.  the  end 
for  which  I  have  wrought  them.  And  hearing  my  doctrines, 
they  hear  not,  so  as  to  profit  by  what  is  spoken  ;  neither  do 
theu  understand,  nvit  avvwvm,  they  do  not  lay  their  hearts 
to  ft.  so  as  to  consider  it  with  that  deep  attention  which  such 
momentous  truths  require.  But  that  they  might  not  continue 
in  their  ignorance,  and  die  in  their  sins,  he  adds  parable  to 
parable,  to  make  tlie  whole  science  of  salvation  as  plain  and  a.s 
intelligible  as  possible.  Is  not  this  obviously  our  Lord's  mean- 
ing 1  Who  that  is  not  most  miserably  warped  and  begloomed 
hysome  Jewish  exclusive  system  of  salvation,  can  siijipose 
that  the  wise,  the  holy,  the  benevolent  Christ,  would  employ 
his  time  in  speaking  enigmatically  to  the  people,  on  purpose 
that  they  might  not  understand  what  was  spoken  1  Could  the 
God  of  truth  and  sincerity  act  thus  1  If  he  had  designed  that 
they  should  continue  in  darkness,  he  might  have  saved  his 
time  and  l.ibour,  and  not  spoken  at  alt,  which  would  have  a.s 
effectually  answered  tlie  same  purpose,  viz.  that  of  leaving 
them  in  destructive  Ignorance,  as  his  speaking  in  such  a  way 
as  should  render  his  meaning  incomprehensible. 

On  the  whole  I  conclude,  that  the  grand  object  of  parabolical 
writing  is  not  to  conceal  tlie  truth,  but  to  convey  Information 
to  the  hearts  of  the  hearers,  in  the  most  concise,  appropriate, 
impressive,  and  eflTectual  manner. 

In  preaching  on  parables  and  similitudes,  gi-eat  care  should 
be  taken  to  discover  their  object  and  design  ;  and  those  grand 
and  leading  circumstances,  by  whicli  tlie  author  illuFtratea 
his  subject.  There  are  few,  if  any  parables,  whose  every  cir- 
cumstance was  designed  to  apply  to  the  subject,  in  reference 
to  whicli  they  were  proposed.  Maimonides,  in  his  3JoreU 
Nevochim,  gives  an  excellent  rule  on  this  head  :  "  Fix  It  as  a 
jirinciple,"  says  he,  "to  attach  yourself  to  the  grand  object  of 
the  parable,  without  attempting  to  make  a  particular  applica- 
tion of  all  the  circumstances  and  terms  which  it  compre- 
hends." This  shows  us  that  we  should  not  attempt  to  find  a 
spiritual  meaning,  or  pointed  reference  in  all  the  p,nrts  of  tlie 
parable,  to  the  subject,  which  it  is  intended  to  illustrate.  And 
this  maxim  of  Maimonides  is  the  more  to  be  regarded,  because 
it  comes  from  a  person  who  Is  perfectly  well  acquainted  witli 
the  subject ;  and  who  lived,  if  I  might' so  term  it,  in  the  very 
countrj'  of  parables,  and  was  best  qualified  to  decide  on  their 
use  in  the  Sacred  Writings,  and  the  proper  mode  of  interpreta- 
tion. By  not  attending  to  this  rule,  many  have  disgraced  both 
themselves  and  the  Scriptures.  The  most  dignified  subjects  in 
such  hands,  have  been  rendered  contemptible  by  their  injudi- 
cious modes  of  elucidation.  See  the  notes  at  the  beginning  of 
this  chapter. 


CHAPTER  XIV- 

HtTod  having  heard  the  fame  of  Christ,  supposes  him  to  be  John  the  Baptist  risen  frotn  the  dead,  1,  2.  A  circumstantial 
account  of  the  beheading  of  John  the  Baptist,  3 — 12.  Five  thousandmen,  besides  women  and  children,  fed  with  five  loaves 
and  twofiskes,  13 — 21.  'j'he  disciples  take  ship,  and  Jenus  stays  behind,  and  goes  privately  into  a  mountain  to  pray, 
22,  23.  A  violent  storm  arises,  by  which  the  lives  of  the  disciples  are  endangered,  24.  Jn  their  extremity,  Jesus  appear.i 
to  them  walking  upon  the  water,  25 — 27.  Peter,  at  the  command  of  his  master,  leaves  the  ship,  and  walks  on  the  water  to 
meet  Christ,  2^—31.  They  both  enter  the  ship,  and  the  storm  ceases,  32,  33.  They  cnme  into  the  land  of  Gennesaret,  and 
he  heals  many  diseased  people,  34—36.     [A.  M.  4031.     A.  D.  27.    An.  Olymp.  CCI.  3.] 


AT  that  time  *  Herod  the  tetrarch  heard  of  the  fame  of  Jesus, 
2  And  said  unto  his  servants,  This  is  John  the  Baptist ; 
he  is  risen  from  the  dead;  and  therefore  mighty  works  bdo 
show  forth  themselves  in  him. 


»M»rk6.  U.    Lukt9.  7.— bOr,  I 


jhl  by  hli 


NOTES.— Verse  1.  Herod  the  tetrarch]  This  was  Herod 
Antlpas,  the  son  of  Herod  the  Great.  See  the  notes  on  chap. 
ii.  1.  where  an  account  is  given  of  the  Herod  family.  The 
word  tetrarch,  properly  sIgnKies  a  person  who  rules  over  the 
fourth  part  of  a  country;  but  It  is  taken  in  a  more  general 
sense  by  the  Jewish  writers,  meaning  sometimes  a  governor 
simply,  or  a  king ;  see  ver.  9.  The  estates  of  Herod  the  Great 
were  not,  at  his  death,  divided  inio four  tetrarchies,  but  only 
into  three  :  one  was  given  by  the  Emperor  Augustus  to  Ar- 
,  chelaus  ;  the  second  to  Herod  Antipas,  the  person  In  the  t'^xt ; 
and  the  third  to  Philip  ;  all  three,  sons  of  tlcrod  the  Great. 

2.  This  is  John  the  Baptist]  On  cyco  a7rf<c£0o>  (ia,  Whom  1 
beheaded.  These  words  are  added  here  by  the  Codex  Bezre, 
and  several  others,  by  the  Sa.xon,  and  Uve'copies  of  the  Itala. 
Bee  the  power  of  conscience  !  He  is  miserable,  hfcause  he  is 
guilty ;  being  continually  under  the  dominion  of  self-accusa- 
tion, reproach,  and  remorse.  No  need  for  the  Baptist  now: 
conaciirKe  performs  the  otSce  of  ten  thousand  accusers !   But 


3  ^  "^  For  Herod  had  laid  hold  on  John,  and  bound  him,  and 
put  him  in  prison  for  Herndias'  sake,  his  brother  Philip's  wife. 

4  For  John  said  unto  him,  d  It  is  not  lawful  for  thee  to  have 

her. 

c  Mark  6.  17.     Luke  3.  19,  W.—i  Ltv.  IS.  U  fc  20.  21. 


to  complete  the  misery,  a  guilty  conscience  offers  no  relief 
from  God — points  out  no  salvation  for  sin. 

He  is  risen  from  the  dead]  From  this  we  jjiay  observe,  1. 
That  the  resurrection  of  the  dead  was  a  CLiimon  opinion 
among  the  Jews  ;  and,  2.  That  the  materiality  c;  the  soul  made 
no  part  of  Herod's  creed.  Bad  and  profllgai*  as  he  was,  it 
was  not  deemed  by  him  a  thing  impossible  wiiU  God  to  raise 
the  dead  :  and  the  spirit  of  the  murdered  Bapllai  .\ad  a  perma- 
nent resurrection  in  his  guilty  conscience. 

3.  For  Herodias'  sake.]  This  infamous  woman  was  the 
daughter  of  Aristohulus  and  Berenice,  and  grand-daugh- 
ter of  Herod  the  Great.  Her  first  marriage  was  with  Herod 
Philip,  her  uncle,  by  whom  she  had  Salome  :  some  time  af- 
ter she  loft  her  husband,  and  lived  publicly  with  Herod  Anti- 
pas  her  brother-in-law,  who  had  been  before  married  to  the 
daughter  of  Aretas,  king  of  Arabia  Petra?.  As  soon  as  Aretas 
understood  that  Herod  had  determined  to  put  away  his  daugh- 
ter, he  prepared  to  make  war  on  him;  the  two  armies  met, 

71 


The  five  thousand 


ST.  MATTHEW. 


fed  in  the  desert. 


5  And  when  he  would  have  put  him  to  death,  he  feared  the 
multitude,  "  becau^se  they  counted  him  as  a  prophet. 

6  But  when  Herod's  birth-day  was  kept,  the  daughter  of  He- 
Todias  danced  •>  before  them,  and  pleased  Herod. 

7  Whereupon  he  promised  with  an  oath  to  give  her  whatso- 
ever she  would  ask. 

8  And  she,  being  before  instructed  of  her  mother,  said,  Give 
me  here  John  Baptist's  head  in  a  obarger. 

9  And  the  king  was  sorry  ;  nevertheless  for  the  oath's  sake, 
and  them  which  sat  with  him  at  meat,  he  commanded  it  to 
be  given  her. 

10  And  he  sent,  ;ind  beheaded  John  in  the  prison. 

n  And  his  head  was  brought  in  a  charger,  and  given  to  the 
damsel;  and  she  brought  (7  to  her  mother. 

12  And  his  disciples  came,  and  took  up  the  body,  and  buried 
it,  and  went  and  told  Jesus. 

»  Ch  21.  ST).  L.Ike  9n.  6.— b  Or.  in  the  miilsl.— c  Ch.  10.  23.  &  12.  15,  Mark  6 
33.    Luke  9.  la    .lohn  6.  1,  S. 


and  that  of  Herod  was  cut  to  pieces  by  the  Arabians  ;  and 
,  this,  Josephus  says,  was  supposed  to  be  a  judgment  of  God 
on  him  for. the  murder  of  John  the  Baptist.     See  tlie  account 
in  Josephus,  Antiq.  lib.  xviii.  c.  7. 

4.  For  John  said  unto  hi^n.  It  is  not  lawful  for  thee  to  have 
her.]  Here  is  an  instance  of  zeal,  fidelity,  and  courage,  highly 
worthy  of  imitation.  Plainness,  mildness,  and  modesty,  are 
qualilications  necessary  to  be  observed  when  we  reprove  the 
great.  Tlie  best  service  a  subject  can  render  his  prince  is,  to 
lay  before  him,  in  the  plainest  but  most  respectful  manner, 
what  the  law  of  (Jod  requires  of  him,  and  what  it  forbids. 
How  unutterable  must  the  punishment  of  those  be,  who  are 
chaplains  to  princes,  or  great  men,  and  who  either  flatter 
them  in  their  vices,  or  wink  at  their  sins  ! 

5.  He  feared  tlie  multitude]  Miserable  prince  !  who  fears 
more  to  otl'end  his  people,  than  to  sin  against  hiS  God,  by  shed- 
ding innocent  blood.  When  a  mm  resists  sin  only  by  the 
help  of  human  motives,  he  cannot  long  defend  himself. 

6.  Herod's  birth-day]  Either  the  day  in  which  he  was  born. 
or  the  day  on  which  he  began  to  reign  ;  for  both  were  termed 
birth-days.  See  1  Sam.  ,xiii.  1.  and  Hos.  vii.  5.  The  kings  of 
Persia  were  accustomed  to  reject  no  petition  that  was  prefer- 
red to  them  during  the  entertainment.  See  Herodotus  in 
Calliope,  and  Esther  v.  3. 

77(6  daughter — danced]  This  was  Salome,  mentioned  be- 
fore. Danced — by  a  lileral  rendering  of  the  sultavit  of  the 
Vulgate  in  my  own  MS.  of  the  English  Bible,  the  whole  of 
this  business  seems  to  be  treated  with  sovereign  contempt ; 
for  thus  says  the  translator,  Shee  leped  in  the  myddle. 

8.  Gix^e  me  here  John  Baptist's  head  in  a  charger.]  The 
word  charger  formerly  signified  a  large  dish,  bowl,  or  drink- 
ing cup  ;  the  Saxon  has  bipce,  a  disk,  Tindall,  a  platter  ;  any 
thing  is  better  than  charger,  which  never  conveyed  mncli 
meaning,  and  now  conveys  none.  The  evangelist  says,  she 
was  instructed  before  by  her  mother,  to  ask  the  Baptist's  head  ? 
What  a  most  infernal  mother,  to  give  such  instructions  to  her 
child !  and  what  a  promising  daughter  to  receive  them  I — 
What  a  present  for  a  young  lady!  the  bloody  head  of  the 
murdered  forenmner  of  Jesus!  and  what  a  gratification  for 
an  adulterous  wife,  and  incestuous  mother !  The  disturber 
of  her  illicit  pleasures,  and  the  troublerof  her  brother-hus- 
band's conscience,  is  no  more !  Short,  however,  was  their 
glorying!  See  on  ver.  3. 

9.  The  king  loas  sorry]  He  knew  John  to  be  a  righteous 
man,  and  at  first  did  many  things  gladly,  which  John  told  him 
it  was  his  duly  to  perform  :  Mark  vi.  20. 

Nevertheless  for  the  oath's  sake]  The  oath's,  opKuq, — he 
had  probably  sworn  again  and  again — one  sin  begets  many. 

And  them  which  sat  withhim  at  nneat]  Who  were  probably 
such  as  himself,  and  would  have  considered  it  a  breach  of 
honour  if  he  had  not  fulfilled  his  sworn  promise:  he  there- 
fore commanded  it  to  be  given  ! 

11.  His  head  was — given  to  the  damsel :  and  she  brought 
it  to  her  mother.]  There  is  no  person  so  revengeful  as  a  las- 
civious woman  when  reproved  and  blamed.  A  preacher  of 
the  Gospel  has  most  to  fear  from  this  quarter : — the  first  of 
this  profession  lost  his  life  for  the  sake  of  truth  and  chastity; 
and  others,  especially  those  who  have  any  thing  to  do  with 
men  in  power,  who  are  profligates,  may  learn  what  they  are 
to  expect  in  return  for  a  faithful  discharge  of  their  duty. 

12.  His  disciples  came  and  took  up  the  body]  The  head 
was  in  the  possession  of  Herodias,  who,  it  is  probable,  took  a 
diabolic  pleasure  in  viewing  that  speechless  mouth,  which 
had  often  been  the  cause  of  planting  thorns  in  her  criminal 
bed ;  and  in  offering  indignities  to  that  tongue  from  which 
she  could  no  longer  dread  a  reproof.  Her  character  justifies 
every  bad  conjecture  thai  can  well  be  formed  on  this  head: 
and  St.  Jerome  positively  says,  that  when  she  got  it,  she  drew 
out. the  tongue,  and  thnist  it  through  with  her  bodkin.  On 
the  wliole  we  may  observe, 

That  the  diversions  of  the  world,  feasting  and  dancing, 
are  but  too  commonly  the  occasions  of  sin.  After  so  fatal  an 
example  as  this,  can  we  doubt  whether  balls  are  not  snares 
for  souls  ;  destructive  of  chastity,  modesty,  and  sometimes  even 
of  humanity  itself;  and  a  pernicious  invention  to  excite  the 
most  criminal  passions  7  How  many  on  such  occasions  have 
sacrificed  their  chastity,  and  then,  to  hide  their  shame,  have 
stifled  the  feelings  of  the  human  being  and  the  parent,  and 
oy  direct  or  indirect  means,  have  put  a  period  to  the  inno- 1 
73 


13  IT':  When  Jesus  heard  of  it,  he  departed  thence  by  ship 
into  a  desert  place  apart:  and  when  the  people  had  heard 
thereof,  they  followed  him  on  foot  out  of  the  cities, 

14  And  Jesus  went  forth,  and  sawa  great  multitude,  and  *wa3 
moved  with  compassion  toward  them,  and  he  healed  their  sick. 

15  '  And  when  it  was  evening,  his  disciples  came  to  him,  say- 
ing. This  is  a  desert  place,  and  the  time  is  now  past ;  send 
the  multitude  away,  that  they  may  go  into  the  villages,  and 
buy  themselves  victuals, 

16  But  Jesus  said  unto  them,  They  need  not  depart ;  give  ye 
them  to  eat. 

17  And  they  say  unto  him,  fWe  have  here  but  five  loaves 
and  two  fishes. 

18  He  said,  Bring  them  hither  to  me. 

19  And  he  commanded  the  multitude  tosit  down  on  the  grass, 
and  t  ok  the  five  loaves  and  the  two  fishes,  and  looking  up  to 


cent  offspring  of  their  criminal  connexions!  Unhappy.mo' 
ther,  who  exposes  her  daughter  to  the  same  shipwreck  her- 
self has  sufTei'ed,  and  makes  her  own  child  the  instrviment  of 
her  lust  and  revenge !  Behold  here,  ye  professedly  religious 
parents,  the  fruits  of  what  was  doubtless  called  in  those  times, 
elegant  breeding  and  accomplished  dancing !  Fix  your  eyes 
on  that  vicious  mother,  that  prostituted  daughter,  and  espe- 
cially on  that  murdered  ambassador  of  God,  and  then  send 
your  children  to  genteel  boarding-schools,  to  learn  the  accom- 
plishment of  DANCING !  where  the  fear  of  God  makes  no  part 
of  the  education. 

13.  Wkeyi  Jesus  heurd  of  it,  he  departed  thence]  Had  the 
blessed  Jesus  continued  in  that  place,  it  is  probable  the  hand 
of  this  impure  female  murderer  would  have  been  stretched 
out  against  him  also  :  he  withdrew,  therefore,  not  through 
fear,  but  to  teach  his  messengers  rather  to  yield  to  the  storm, 
than  expose  themselves  to  destruction,  where,  from  circum- 
stances, the  case  is  evidently  hopeless. 

The  people— folloiced  him  on  foot]  rtcgrt,  or,  by  land,  which 
is  a  common  acceptation  of  the  word  in  the  best  Greek  wri- 
ters.    See  many  examples  in  Kypke. 

14.  Jesus— urns  mored  tvith  compassion]  E<r7rAa)'Xi"<''9';,  he 
was  movecf  with  tender  compassion,  so  I  think  the  word 
should  in  general  be  translated  :  see  the  note  on  chap.  ix.  36. 
As  a  verb,  it  does  not  appear  to  have  been  used  by  any  but 
ecclesiastical  writers.  It  always  intimates,  that  motion  of  the 
bowels,  accompanied  tnith  extreme  tenderness  and  concern, 
which  is  felt  at  the  sight  of  the  miseries  of  another. 

15.  Send  the  multitude  aieay,  that  they  may  go — and  but/'} 
The  disciples  of  Christ  are  solicitous  for  the  people's  temporal 
as  well  as  spiritual  welfare  :  and  he  is  not  worthy  to  be  called 
a  minister  of  Christ,  who  does  not  endeavour  to  promote  both, 
to  the  uttermost  of  his  power.  The  preaching  of  Christ 
must  have  been  accompanied  with  uncommon  power  to  these 
people's  souls,  to  have  induced  them  to  leave  their  homes,  to 
follow  him  from  village  to  village,  for  they  could  never  hear 
enough ;  and  to  neglect  to  make  use  of  any  means  for  the 
support  of  their  lives,  so  that  they  might  still  have  the  privi- 
lege of  hearing  him.  When  a  soul  is  either  well  replenished 
with  the  bread  of  life,  or  hungry  after  it,  the  necessities  of 
the  body  are,  for  the  time,  little  regarded. 

16.  They  need  7iot  depart]  He  that  seeks  first  the  kingdom 
"of  heaven,  is  sure  to  have  every  temporal  requisite.  When  a 
man  ensures  the  first,  God  always  takes  care  to  throw  the 
other  into  the  bargain.  He  who  has  an  interest  in  Jesus,  has 
in  him  an  inexhaustible  treasure  of  spiritual  and  temporal 
good.  Though  the  means  by  which  man  may  help  his  fellows, 
have  failed,  we  are  not  to  siippose  that  the  botinty  of  God  is 
exhausted.  When  we  are  about  to  give  up  all  hope  of  further 
supply,  the  gracious  word  of  Christ  still  holds  good — They 
need  not  depart ;  give  ye  them  to  eat. 

Give  ye  them  to  eat]  Should  we  say,  I-ord,  how  shall  thy 
poor  feeble  ministering  servants  feed  so  many  hungry  souls  as 
attend  thy  word  7  Begin  at  the  command  of  Jesus — make 
the  attempt — divide  what  you  have — and  the  bread  of  God 
shall  be  multiplied  in  your  hands,  and  all  shall  eat  and  be 
satisfied. 

17.  We  have  here  but  five  loaves  and  two  ^fishes.]  When 
we  are  deeply  conscious  of  our  own  necessities,  we  shall  be 
led  to  depend  on  Jesus  with  a  firmer  faith.  God  often  permits 
his  servants  to  be  brought  low,  that  they  may  have  repeated  op. 
portunities  of  proving  the  kindness  and  mercy  of  their  gra- 
cious Lord  and  Master. 

18.  Bring  them,  hither  to  me.]  No  creature  of  God  should 
be  considered  as  good  or  safe  without  the  blessing  of  God  in 
it.  If  thou  have  but  even  a  handful  of  meal  and  a  few  herbs, 
bring  them  to  Christ  by  prayer  and  faith,  and  he  will  make 
them  a  sufficiency  for  thy  body,  and  a  sacrament  to  thy  soul. 
Let  the  minister  of  the  Gospel  attend  also  to  this — let  him 
bring  all  his  gifts  and  graces  to  his  Maker— let  him  ever 
know  that  his  word  can  be  of  no  use,  unless  the  blessing  of 
Christ  be  in  it. 

19.  And  he  took  the  five  loaves,  &c.]  This  was  the  act  of 
the  father  of  a  family  among  the  Jews— his  business  it  was  ti> 
take  the  bread  into  his  hands,  and  render  thanks  to  God,  be- 
fore any  of  the  family  Was  permitted  to  taste  of  it. 

Looking  zip  to  heaven]    To  teach  us  to  acknowledge  God  as 
the  supreme  Good,  and  fountain  of  all  excellence. 
He  blessed]    The  word  God  should.  I  think,  be  rather  la- 


The.  disciples  at  sea 


CHAPtER  XVI. 


in  a  storfn. 


heaven,  '  he  blessed  and  brake,  and  gave  the  loaves  to  his 
disciples,  and  the  disciples  to  the  multitude. 

20  And  they  did  all  eat,  and  were  filled;  I'and  they  took  up 
of  the  fragments  that  remained  twelve  baskets  full. 

21  And  they  that  had  eaten  were  about  five  thousand  men, 
besides  women  and  children. 

22  II  And  straightway  .Jesus  constrained  his  disciples  to  get 
into  a  ship,  "^and  to  go  before  liira  unto  the  other  side,  while 
he  sent  the  multitudes  away. 

23  ^  And  when  he  had  sent  the  multitudes  away,  he  went  up 
into  a  mountain  apart,  to  pray :  °  and  when  the  evening  was 
tome,  he  was  there  alone. 

24  But  the  ship  was  now  in  the  midst  of  the  sea,  tossed  with 
waves :  for  the  wind  was  contraiy. 

25  .\nd  in  the  fourth  watch  of  the  night  Jesus  Went  unto 
them,  walking  on  the  sea. 

26  Ajid  when  the  disciples  saw  him  f  walking  on  the  sea,  they 
were  troubled,  saying,  H  is  a  spirit ;  and  they  cried  out  for  fear. 

27  But  straightway  Jesiis  spake  unto  them,  saying,  Be  of 
good  cheer  ;  it  is  1;  be  not  afraid. 


serted  here  than  the  word  them,  because  it  docs  not  appear 
that  it  was  the  loaves  which  Christ  blessed,  but  that  God  who 
had  provided  them  and  this  indeed  was  the  Jewish  custom, 
not  to  bless  the  food,  but  the  God  who  gave  it.  However,  there 
are  others  who  believe  the  loai-es  are  meant,  and  that  he 
blessed  t/icm  in  order  to  multiply  them.  The  Jewish  form 
of  blessing-,  or  what  we  term  grace,  before  and  after  meat, 
was  as  follows  :  before  meat— CiSiyn  iSd  irnS«  nns  111:3 
:  V-iKH  ta  an  N^f-ran  Baruc  atlah  Elohinoo  melee  haolam,  ha- 
motse  lechevi  min  haarels :  Blessed  art  thou,  our  God,  king 
of  the  universe,  U'ho  bringcst  bread  out  nf  the  earth!  after 
MEAT  :  :  |fijn  i-iB  n-ii::  cyjjn  iVa  i;^n'?K  i-ni  Baruc  Elohinoo 
melee  haolam  borg  peri  hagephen  ;  Blessed  be  our  God:,  the 
king  of  the  universe,  the  creator  of  the  fruit  of  the  vine  ! 

And  brake]  We  read  oftea  in  the  Scripture  of  breaking 
bread,  never  of  ciitling  it :  because  the  Jews  made  their 
bread  broad  and  thin  like  cakes,  and  to  divide  such,  being  very 
brittle,  there  was  no  need  of  a  knife. 

20.  They  did  all  eat,  and  irere  filed]  Little  or  much  is  the 
same  in  the  hands  of  Jesus  Christ.  Here  was  an  incontesta- 
ble miracle— ;/Jre  thousand  men,  besides  women  and  children, 
fed  with  five  cakes  and  tiro  fishes  !  here  must  have  been  a 
manifest  creation  oi  substayice — the  parts  of  the  bread  were 
not  dilated  to  make  them  appear  large,  nor  was  there  any  de- 
lusion in  the  e-ating— for  they  allaieand  were  s.\\  filled.  Here 
fhen  is  one  miracle  of  our  Lord  attested  by  at  least_^we  thou- 
sand persons  !  But  did  not  tliis  creation  of  bread  prove  the 
unlimited  power  of  Jesus'!  Undoubtedly;  and  nothing  less 
than  eternal  power  and  Godhead  could  have  effected  it. 

They  took  up—twelve  baskets]  It  was  customary  for  many 
of  the  Jews  to  carry  a  basket  with  them  at  all  times :  and  Mr. 
Wakefield's  conjecture  here  is  very  reasonable  :—"  By  the 
number  here  particularized,  it  should  seem,  that  each  apostle 
tilled  his  own  bread  basket."  Some  think  that  the  Jews  car- 
ried baskets  in  commemoration  of  their  Egyptian  bondage, 
when  they  were  accustomed  to  carry  the  clay  and  stubble  to 
make  the  bricks,  in  a  basket  that  was  hung  about  their  necks. 
This  seems  to  be  what  Sidonius  Apollinaris  refers  to  in  the 
following  words,  Epist.  vii.  6.  Ordinis  res  est,  ut,  idum  in 
otlegorica  versamur  J^gypto)  Pharao  incedat  cum  diade- 
male,  Israelita  cum  cophi.no.  These  wordsoi Alcimus  Avitus, 
lib.  v.  ver.  3().  are  to  the  same  effect : 

Serritii  longo  lassatam  pondere  plebem, 
Oppresses  cophinis  humeros,  attritaque  collo. 
It  appears  that  a  basket  about  the  neck,  and  abunch  of  hay, 
were  the  general  characteristics  of  this  long  enslaved  and  op- 
|iressed  people,   in  the  different  countries  where  they  so- 
journed. 

Juvenal  also  mentions  the  basket  and  the  hay  : 
Cum  dedit  ille  locum,  cophinofce.noque  relicto, 
Arccenam  Judcea  tremens  mejidicat  in  aurem.     Sat.  vi.  542. 
•*■  gypsy  Jewess  whispers  in  your  ear — 
Her  goods  a  basket,  and  old  hay  her  bed, 
She  strolls,  and  telling  fortunes,  gains  her  bread.      Dryden 
And  again.  Sat.  iii.  13. 

Nunc  sacrifontis  nemus,  et  delubra  loeantur 
Juda^is,  quorum,  cophiuus,fa>numque  supellex. 
Now  the  once  hallowed  foimtain,  grove,  and  fane, 
Are  let  to  Jews,  a  wretched  wandering  train. 
Whose  wealth  is  but  a  basket  stuffed  with  hay.     Gifford. 
The  simple  reason  why  the  Jews  carried  baskets  witii  them 
appears  to  be  this:— When  they  went  into  (Jentile  countries, 
they  carried  their  own  provision  with  them,  as  they  were  afraid 
of  being  polluted,    by   partaking  of  the  meat  of  heathens. 
This  also  obliged  them  prot»atly  to  carry  hay  with  then;  to  sleep 
on  :  and  it  is  to  tliia,  in  all  likelihood,   that  Juvenal  alludes. 
After_^re  thousand  were  fed,  twelve  times  as  much,  at  least 
remained,  as  the  whole  multitude  at  first  gat  doivn  to !     Sae 
the  note  on  Luke  ix.  16. 

»•??■  "^"1"*  constrained  his  disciples  to  get  into  a  ship.] 
^.ittier  they  were  afraid  to  return  into  the  jurisdiction  of 
Heroci,  or,  they  were  unwilling  to  embark  without  their  Lord 
ana  1  rotector ;  and  would  not  enter  their  boat  till  Christ  had 
commanded  them  to  embark.  From  this  verse  it  appears  that 
*vlir;si  gave  some  advices  to  the  muiUiudes  after  the  de- 1 


28  And  Peter  answered  him  and  said,  Lord,  if  it  be  tlou  bi^ 
me  come  unto  thee  on  the  water.  ' 

29  And  he  said.  Come.  And  when  Peter  was  come  down  ou€ 
of  the  ship,  he  walked  on  the  water  to  go  to  Jesus. 

30  But  when  he  saw  the  wind  ^  boisterous,  he  was  afraid ; 
and  beginning  to  sink,  he  cried,  saying.  Lord,  save  me. 

31  And  immediately  Jesus  Btretched  forth  his  hand,  and 
caught  him,  and  said  unto  hirft,  O  thou  of  little  faith,  where- 
fore didst  thou- doubt? 

32  And  when  they  were  cdfne  into  the  sTiip,  the  wind  ceased 

33  Then  theT  that  were  in  the  ship  came  and  worshipped 
him,  saying.  Of  a  truth  h  thou  art  the  Son  of  God. 

34  n  ■  And  when  they  were  gone  over,  they  came  into  the 
land  of  Gennesaret. 

.35  And  when  tlie  men  of  that  place  Iiad  knowledge  of  hinv 
they  sent  out  into  all  that  country  round  about,  t  and  brought 
unto  liim  all  that  were  diseased  ; 

30  And  besought  him  that  they  might  only  touch  '  the  henfl 
of  his  garment :  and  ■"  as  many  as  touched  were  made  per- 
fectly whole. 

John  1.  49.  &  6  59.  &  11.57.  Arts  9.  37.  Rom.  I.  4.— i  Mirk  6.  51.— k  Mark  6.56.— 
I  .Numb.  lr>.  rS,  39.     Ch.  9.  20.— m  Ch.  9.S0.      Mark  3.  n.    LukeC.I9.     .^^t3  19.  IS.- 


parture  of  his  disciples,  which  he  did  not  wish  them  to  hear. 
Unto  the  other  side]    Towards  Capernaum,  vur.  34.  John' 
vi.  J<j,  17.  or  Betlisaida,  see  on  Mark  vi.  45. 

23.  f/e  went  up  into  a  viorintaiii  apart,  to  pray]  He  whonl 
God  has  employed  in  a  work  of  mere..',  had  need  to  return,  by 
prayer,  as  speedily,  to  his  Maker,  as  he  can,  lest  he  should  be 
tempted  to  value  himself  on  account  of  that  in  which  he  has 
no  merit— for  the  good  that  is  done  upon  earth,  tJie  Lord  doth 
it  alone.  Some  make  this  part  of  our  Lord's  conduct  emble- 
matic of  the  spirit  and  practice  of  prayer;  and  observe,  that 
the  proper  dispositions  and  circumstances  for  praying  well, 
are:  1.  Ritinmeiit  from  tlie  World.  2.  Elevation  o{  iheheHiTi 
to  God.  3.  Solitude.  4.  The  silence  and  quiet  of  the  night.  It 
is  certain  that  in  this  also  Christ  has  left  us  an  examwle,  that 
we  should  follow  his  Steps.  Retirement  froin  the  world  is 
often  a  means  of  animating,  supporting,  and  spiritualizing 
prayer.  Other  society  should  be  shut  out,  when  a  soul  comes 
to  converse  with  God. 

24.  Tossed  with  tcaves]  GriivousJy  agitated.  This  is  tha 
proper  meaning  of  the  word  liacraviguncvov.  but  one  MS.  reads 
PaTTTii^oijevov,  plunged  under  the  waves,  frequently  ccvexei 
with  tliem :  the  waves  often  breaking  over  the  vessel. 

25.  The  fourth  watch]  Anciently  the  Jews  divided  the  night 
into  three  watches,  consisting  of  four  hours  each.  The  first 
watch  is  mentioned.  Lam.  ii.  19.  the  second,  .Judges  vii.  19. 
and  the  third,  Exod.  xiv.  24.  but  ajnirih  wstch  is  not  men- 
tioned  in  any  part  of  the  Old  Testament.  This  division  the 
Romans  had  introduced  into  Judea,  as  also  the  custom  of  di- 
viding the  day  into  ticelve  hours  ;  see  John  xi.  9.  The  first 
watchhcg3.n  at  six  o'clock  in  the  evening,  and  continued  tilt' 
nine;  the  secowd  began  at  nine,  and  continued  till  twelve. 
The  third  began  at  twelve,  and  continued  till  three  next  morn- 
ing, and  the/oMr;A  began  at  three,  and  continued  till  six.  It 
was  therefore  between  the  hours  of  three  and  six  in  the  morn- 
ing, that  Jesus  made  this  appearance  Iw  his  disciples. 

Walkijig  on  the  sea]  Thus  suspending  the  laws  of  gravi- 
tation, was  a  proper  manifestation  of  unlimited  power.  Jesus 
did  this  by  his  own  power;  therefore  Jesus  showed  forth  hi* 
godhead.  In  this  one  miracle  we  may  discover  three:  1. 
Though  at  a  distance  from  his  disciples,  he  knew  their  dis- 
tress. 2.  He  found  them  out  on  the  lake,  and  probably  in  the 
midst  of  darkness.  3.  i^e  u^a/A-ec?  upon  the  water.  Job,  speak- 
ing  of  those  things  whereby  the  Omn'.petence  of  God  was  de- 
monstrated, says  particularly,  chap.  ix.  8.  He  walkcth  upon 
the  tcaves  of  the  sea ;  intimating  that  this  was  impossible  tor 
any  thing  but  Omnipotence. 

26.  It  is  a  spirit]  That  the  spirits  of  the  dead  »«>A/,  and  ffe"^ 
appear,  was  a  doctrine  held  by  the  greatest  and  holiest  mea 
that  ever  existed  :  and  a  doctrine  which  the  cavillers,  free, 
thiiikers,  and  bound-thinkers,  of  different  a^es,  have  never 
been  able  to  disprove. 

27.  It  is  I;  be  not  afraid.]  Nothing  but  ttii.?  voice  of  Christ 
could,  in  sQch  circumstances,  have  given  courage  arid  com- 
fort (o  his  disciples  :  those  who  are  grievously  tossed  with  dif- 
ficulties and  temptations,  require  a  similar  manifestation  of 
his  power  and  goodness.  When  he  proclaims  himself  in  the 
soul,  all  sorrow,  and  fear,  and  sin,  are  at  an  end. 

28.  Bid  me  come  unto  thee  on  the  water]  A  weak  faith  is 
always  wishing  for  signs  and  miracles.  To  take  Christ  at  his 
icord,  argues  not  only  the  perfection  of  faith,-  but  also  the 
highest  exercise  of  sound  reason  ;  He  is  to  bfe  credited  on  his 
own  word,  because  he  is  the  truth,  and  therefore  can  neither 
he  nor  deceive, 

29.  Peter — Walked  on  (he  water]  However  impossible  ther 
thing  commanded  by  Christ  may  appear,  it  is  certain  he  will' 
give  power  to  accomplish  it,  to  those  who  receive  liis  wordby 
faith  ;  but  we  must  lake  care  never  to  p\it  Christ's  pa»cr  to' 
the  proof  for  the  gratification  of  a  fain  curiosity;  or  even  fox*' 
the  stFcngthening  of  our  faitTi,  When  the  ordinary  means  for 
doing  that  are  within  our  reach. 

30.  When  he  saw  the  trind  boisterous,  he  leas  afraid]  If 
was  by  faith  in  the  power  of  Christ  he  was  upheld  ;  when* 
that  faith  failed,  by  which  the  laws  of  gravitation  were 
su.<:pended,  no  wonder  tliat  those  laws  returned  to  their' 
woated  a«ion,  aad  ttot  he  began  to  siak.    U  was  not  Uie  vi* 


Tradition  concerning 


ST.  MATTHEW. 


washing  of  hands. 


lence  of  the  winds,  nor  the  raging  of  the  waves,  which  endan- 
gered his  life  ;  but  his  littleness  of  faith. 

31.  Jesus  stretched forthhxB  hand]  Every  moment  we  stand 
in  need  of  Christ — while  we  stand,  we  are  iiplielJ  by  his 
power  only  ;  and  when  we  are  falling  or  \\n\-e  fallen,  we  can 
be  saved  only  by  his  mercy.  Let  us  always  take,  care  that 
we  do  not  consider  so  much  the  danger  to  which  we  are  ex- 
posed, as  the  power  of  Christ  by  whicli  we  are  to  be  upheld  ; 
and  then  onr  mountain  is  likely  to  stand  strong. 

32.  The  wind  ceased]  Jesus  is  the  Prince  of  Peace,  and 
all  i.?  peace  and  calm  where  he  condescends  to  enter  and 
ctbide. 

33.  Thou  art  the  son  of  God.]  It  is  probable  that  these 
words  were  spoken  either  by  the  sailors  or  passengers,  and 
not  by  the  disciples.  Critics  have  remarked,  that  when  this 
phrase  is  used  to  denominate  the  Messiah,  botli  the  articles 
are  used,  6  vtos  rov  Qcov,  and  that  the  words  without  the  arti- 
cles mean,  in  the  common  Jewish  phrase,  a  divine  person. 
It  would  have  been  a  strange  thing  indeed,  if  the  disciples, 
after  all  the  miracles  they  had  seen  Jesus  work — after  their 
having  left  all  to  follow  him,  &c.  were  only  now  persuaded 
that  he  was  the  promised  Messiah.  That  they  had  not  as  yet 
clear  conceptions  concerning  his  kingdom,  is  evident  enough  : 
but  that  lliey  had  any  doubts  concerning  his  being  the  pro- 
mised Messiah,  is  far  from  being  clear. 

34.  The  land  of  Gennesaret]    It  was  from  this  country 


that  the  sea  or  lake  of  Gennesaret  had  its  name.    In  this  dis- 
trict were  the  cities  of  Capernaum  and  Tiberias. 

35.  Themen  of  that  place  had  knowledge  of  him]  i.  e.  they 
kneiB  him  again.  They  had  already  seen  his  miracles  ;  and 
now  they  collect  all  the  diseaserl  people  they  can  (Ind,  that/ie 
may  have  the  same  opportunity  of  showing  forth  his  marvel- 
lous power,  and  they  of  being  the  instruments  of  relieving 
their  friends  and  neighbours. 

They  brought  unto  him  all  that  were  diseased]  And  Jesus 
received  and  healed  every  man  and  woman  of  them.  And  is 
not  the  soul,  in  the  sight  of  God,  of  more  value  than  the  body  ? 
and  will  he  withhold  his  healing  power  from  the  former,  and 
grant  it  so  freely  to  the  latter  7  this  cannot  be.  Let  a  man 
come  himself  to  Jesus,  and  he  shall  be  saved  ;  and  afterward 
let  him  recommend  tliis  Christ  to  the  whole  circle  of  his  ac- 
quaintance, and  they,  if  they  come,  shall  also  find  mercy. 

36.  That  they  might  only  tow.h  the  hem  of  his  garment] 
What  mighty  influence  must  the  grace  and  spirit  of  Christ 
have  in  the  soul,  when  even  the  border  or  hem  of  his  garment 
produced  such  wonders  in  the  bodies  of  those  who  touched 
it !  Here  is  a  man  who  has  turned  from  sin  to  God  through 
Christ,  and  the  healing  hand  of  Jesus  is  laid  upon  him. — Then, 
no  wonder  that  he  knows  and  feels  his  sins  forgiven,  his  soul 
purified,  and  his  heart  filled  with  the  fulness  of  his  Maker. 
Lord,  increase  our  faith  !  and  we  shall  see  greater  manifes- 
tations of  thy  power  and  glory  !  Amen. 


CHAPTER  XV. 

The  Pharisees  accuse  the  disciples  of  eating  with  unwashed  hands,  1,  2.  Our  Lord  answers,  and  convicts  thein  of  gross 
hypocrisy,  3 — 9.  Teaches  the  people  arid  the  disciples  what  it  is  thatrenders  men  unclean,  10 — 20.  Heals  the  daughter  of 
a  Canaanitish  woman,  21 — 28.  Heals  many  diseased  people  on  a  tnountain  in  Galilee,  29 — 31.  With  seven  loaves,  and 
a  few  little  fishes,  he  feeds  4,000  men,  besides  icomen  and  children,  32 — 38.  Having  disniissed  the  multitudes  he  comes  to 
the  coast  of  Magdala,  39.    [A.  M.  4032.     A.  D.  28.    An.  Olymp.  CCX  4.] 

rj^HEN  *  came  to  Jesus  scribes  and  Pharisees,  which  were 


JL    of  Jerusalem,  saying, 

2  i>  Why  do  thy  disciples  transgi'css  '  the  tradition  of  the  el- 
ders? for  they  wash  not  their  hands  when  they  eat  bread. 

3  But  he  answered  and  said  unto  tliem,  Why  do  ye  also 
transgress  the  commandment  of  God  by  your  tradition? 

«.Mk.M.-bMk.7.  6.-C  Col.  2.8.— d  Ei.  20.12.  Le7.19.3.  Deu.  5.  16.     Prov.23. 

a.   Eph  e.  2. 


NOTES. — Verse  1.  The  scribes  and  Pharisees  of  Jerusa- 
lem] Our  Lord  was  now  in  Galilee,  chap.  xiv.  34. 

2.  Elders]  Rulers  and  magistrates  among  the  Jews. 

For  they  wash  not  their  hands]  What  frivolous  nonsense  ! 
These  Pharisees  had  nothing  which  their  malice  could  fasten 
on  in  the  conduct  or  doctrine  of  our  blessed  Lord  and  his  dis- 
ciples, and  therefore  they  must  dispute  about  washing  of 
hands  I  All  sorts  of  Pharisees  are  troublesome  people  in  reli- 
gious society  ;  and  the  reason  is,  they  take  more  pleasure  in 
blaming  others,  than  in  amending  themselves. 

The  tradition  of  the  elders]  The  word  irapaSosi;,  tradition, 
has  occupied  a  most  distinguished  place,  both  in  the  Jewish 
and  Christian  church.  Man  is  ever  fond  of  mending  the 
work  of  his  Maker;  and  hence  he  has  been  led  to  put  his 
finishing  hand  even  to  Divine  revelation  I  This  supplemen- 
tary matter  hasbeen  called  napaiooii,  from  TTapa6i6ofiai,  lode- 
liver  from  hand  to  hand ;  to  transmit — and  hence  the  Latin 
term  tradition  from  Irado,  to  deliver,  especially _/rom  07ie  to 
another  : — to  hand  down.  Among  the  Jews,  tradition  sig- 
wfi'es  what  is  also  called  the  oral  law,  which  they  distinguish 
from  the  written  law  ;  this  last  contains  the  Mosaic  precepts 
as  found  in  the  Pentateuch;  the  former  the  traditions  of  the 
elders,  i.  e.  traditions  or  doctrines,  that  had  been  successively 
handed  down  from  M(;ses  through  every  generation,  but  not 
committed  to  writing.  The  Jews  feign  that  when  God 
gave  Moses  the  tBritten  law,  he  gave  him  also  the  oral  law, 
which  is  the  interpretation  of  the  former.  This  law,  Moses 
at  first  delivered  to  .\aron  ;  then  to  his  sons  Eleazar  and 
llhamar — and  after  these  to  the  seventy-two  Elders,  who 
were  six  of  the  most  eminent  men  chosen  out  of  each  of  the 
twelve  tribes.  These  seventy-two,  with  Moses  and  Aaron, 
delivered  it  again  to  all  the  heads  of  the  people  ;  and  after- 
ward to  the  congregation  at  large.  They  say  also  that  before 
Moses  died,  he  delivered  this  oral  law,  or  system  of  traditions, 
to  Joshua,  and  Joshua  to  the  Elders,  which  succeeded  him 
— THEY  to  the  Prophets,  and  the  Prophets  to  each  other,  till  it 
came  to  Jeremiah,  who  delivered  it  to  Baruch  his  scribe,  who 
repeated  it  to  Ezra,  who  delivered  it  to  the  tnen  of  the  great 
aynagogue,  the  last  of  whom  was  Simon  the  just.  By  Simon 
tnejiist  it  was  delivered  to  Antigonus  of  Socho ;  by  him  to 
Jdsb',  the  son  oi  Jochanan  ;  by  him  to  Jose.',  the  son  of  Joezer ; 
by  him  to  Nathan  the  Arbelite,  and  Joshua  the  son  of  Pera- 
ehiah,  and  by  them  to  Judah  the  son  of  Tabhai,  and  Simeon 
the  son  of  Shatah  ;  and  by  them  to  Shemaiah  and  Abtalion  ; 
and  by  th&m  to  Hillel  ;  and  by  Hillel  to  Simeon  his  son,  tlie 
•ame  who  took  Christ  in  his  arms  when  brought  to  the  temple 
to  be  presented  to  the  Lord  :  by  Simeon  it  was  delivered  to 
OAMAUELhls  son,  the  preceptor  of  .St.  Paul,  who  delivered  it 
to  Simeon  his  son,  and  he  to  Rab.  Ji'dah  Hakhodksh,  his  son, 
■who  compiled  and  digested  it  into  the  book  which  is  called 
theMisHNA;  to  explain  which  the  two  Talmuds,  called  the 
Jerusalem  and  Babylonish  Talmuds,  were  compiled,  which 
are  also  called  the  Getnara  or  complement,  because  by  these 
the  oral  law,  or  Miahnch,  is  fully  e.vplained, 

Tht  Jerusalem  Talmud  was' completed  about  A.  D.  300; 
74 


4  For  God  commanded,  saying,  d  Honour  thy  father  and  mo- 
ther :  and  '  He  that  curseth  father  or  mother,  let  him  die  the 
death. 

5  But  ye  say,  Whosoever  shall  say  to  his  father  or  his  mother, 
f It  is  a  gift,  by  whatsoever  thou  mightest  be  profited  by  me; 

6  And  honour  not  his  father  or  his  mother,  he  shall  be  free. 

e  Exod.21.  17.  Lev.Sn.  9.  Deu.  27.  IS.  Piov.  2n.  SO.  &  30.  17.— f  Marlt  7.  II,  1". 
Prov,  80.  ».     Ch.  23.  16,  13. 


and  the  Babylonish  Talmud  ahoal  the  beginning  of  the  sixth 
century.  This  Talmud  was  printed  at  Amsterdam  in  12  vols, 
folio.  These  contain  the  whole  of  the  traditions  of  the  Elders, 
and  have  so  explained,  or  rather  frittered  away  the  words  ol 
God,  that  our  Lord  might  well  say,  ye  have  made  the  irord  if 
God  of  110  effect  by  your  traditions.  In  what  estimation  these 
are  held  by  the  Jews,  the  following  examples  will  prove : 
"The  words  of  the  scribes  are  lovely  beyond  the  words  of  the 
law  :  for  the  words  of  the  law  are  weighty  and  light,  but  the 
words  of  the  scribes  are  all  weighty."   Hierus  Berac.  fol.  3. 

"  He  that  shall  say,  there  are  no  Phylacteries,  though  he 
thus  transgress  the  words  of  the  law,  he  is  not  guilty  ;  but  he 
that  shall  say.  There  are  Jive  Totaphot,  thus  adding  to  the 
words  of  the  scribes,  he  is  guilty." 

"  A  prophet  and  an  elder,  to  what  are  they  likened?  To  a 
king  sending  two  of  his  servants  into  a  province  ;  of  one  he 
writes  thus:  unless  he  show  you  my  seal  believe  him  not: 
for  thus  it  is  written  of  the  prophet.  He  shall  show  thee  a  sig}i ; 
but  of  the  elders  thus  :  According  to  the  law  which  they  shall 
teach  thee,  for  I  will  confirm  their  words." — See  Prideaux. 
Con.  vol.  2."  p.  465,  and  LightfooVs  Hor.  Talmud. 

They  icash  not  their  hands]  On  washing  of  hands  before 
and  after  meat,  the  Jews  laid  great  stress — they  considered 
eating  with  unwaslied  hands  to  be  no  ordinary  crime ;  and, 
therefore,  to  induce  men  ro  do  it,  they  feigned  that  an  evil 
spirit,  called  Shibta  Nn2>ir,  who  sits  on  the  hands  by  night, 
has  a  right  to  sit  on  the  food  of  him  who  ents  without  wash- 
ing his  hands,  and  make  it  hurtful  to  him !  They  consider  the 
person  who  undervalues  this  rite  to  be  no  better  than  a  hea- 
then, and  consequently  excommunicate  him.  See  many  ex- 
amples of  this  doctrine  in  Schoettgen  and  Lightfoot. 

3.  Why  do  ye — transgress  the  commandment]  Ye  accuse 
my  disciples  of  transgressing  the  traditions  of  the  elders — I 
accuse  you  of  transgressing  the  commands  oj  God,  and  that 
too  in  favour  of  your  own  tradition  ;  thus  preferring  the  in- 
ventions of  men  to  the  positive  precepts  of  God.  Pret<>nders 
to  zeal  often  prefer  superstitious  usages  to  the  Divine  law, 
and  human  inventions  to  the  positive  duties  of  Cliristianity. 

4.  Honour  thy  father  and  mother]  This  word  was  taken  in 
great  latitude  of  meaning  among  the  Jews  :  it  not  only  meant 
respect  and  submission,  but  also  to  take  care  of  a  person,  to 
nourish  and  support  him,  to  enrich.  See  Num.  xxii.  17. 
Judg.  xiii.  17.  1  Tim.  v.  17.  And  that  this  was  the  sense  of  the 
law,  as  it  respected  parents,  see  Deut.  x.xvii.  16.  and  see  the 
note  on  Exod.  xx.  12. 

5.  It  is  a  gift]  ]y^\)korban,  Mark  vii.  11.  an  offering  of  ap- 
proach; something  consecrated  to  the  service  of  God  in  the 
temple,  by  which  a  man  had  the  privilege  of  approaching  his 
Maker.  This  conduct  was  similar  to  the  custom  of  certain 
persons  who  bequeath  the  inheritance  of  their  children  to 
churchesor  religions  uses ;  eitherthrough  terror  of  conscience, 
thus  striving  to  purchase  the  kingdom  of  glory  ;  or  through 
the  persuasions  of  interested  hireling  priests.  It  was  in  this 
way  that,  in  the  d,nys  of  popish  influence,  the  principal  lands 
in  the  nation  had  fallen  into  the  hands  of  the  cliurch.  In  tliese 


God's  commandments 


Thus  have  ye  made  the  commandment  of  God  of  none  effect 
by  your  tradition. 

7  "  Yc  hypocrites,  well  did  Esaias  pronhesy  of  you  saying 

8  i-This  people  draweth  nigh  unto  me  with  their  mouth,  and 
honoureth  me  with  their  lips ;  but  their  heart  is  far  from  mp 

9  But  in  vain  they  do  worship  me,  "  teaching,  for  doctrines 
the  commandments  of  men.  ' 

10  H  <i  And  he  called  the  multitude,  and  said  unto  them 
Hear  and  understand  :  ' 

11  '  Not  that  which  goeth  into  the  mouth  defileth  a  man  ;  but 
that  which  cometh  out  of  the  mouth,  this  de/ileth  a  man. 

12  Then  came  his  disciples,  and  said  unto  him,  Knowestthou 
tliat  the  Pharisees  were  offended,  after  they  heard  this  saying  J 

»Mork7  6.-bl3a.  aa  13.  Eiek  :n.31.-<;lM.a9.  13.    Col.  3.  18-K    Til    1    h"- 
l  cJr '3  V  iZT  *' "■  '^<""''''->.'^20.  1  Tim.  4.  4.  Tit.  l.lS.-fJoim  15.2. 


CHAPTER  XV. 


annulled  by  Jewish  tradition*^ 


chartere,  multitudes  of  which  have  passed  through  my  hands 
a  common  form  was  pro  salute  niece,  et  pro  salute  antecesso'- 
rai>iineorum,el  pro  salute  successorummeorum  et  pro  sa- 
lute uxons  viece,  &c.  &c.  do,  et  concedo  Deo  ct  J-JcclesicB,  &c. 
'  For  my  salvation,  and  for  the  salvation  of  my  predecessors 
and  for  the  salvation  of  my  successors,  and  for  the  salvation 
of  my  wife,  &c.  &c.  I  give  and  bequeath  to  God  and  his 
chnrch,"  &c. 

Though  a  world  of  literature  was  destroyed,  and  fine  build- 
ings ruined,  by  the  suppression  of  the  monastorles  in  Eno^land 
yet  this  step  witli  the  Stat.  23  Hen.  vni.  c.  10.  together  with 
t  le  i>tat.  9  Geo.  H.  c.  36.  were  the  means  of  checking  an  evil 
tliat  had  arrived  at  a  pitcli  of  unparalleled  magnitude ;  an  evil 
that  was  supplanting  the  atonement  made  by  the  blood  of  the 
l-ovenaiit,  and  putting  death-bed  grants  of  land,  «S:c.  in  the 
place  of  Jesus  Christ,  and  throwing  the  whole  secular  power 
ol  the  kingdom  into  the  hands  of  the  pope  and  the  priests.  No 
wonder  tlien  that  they  cried  out  when  the  mona.-:teries  wore 
suppressed  !  It  is  sacrilege  to  dedicate  that  to  God,  which  is 
lalten  away  from  the  necessities  of  our  parentsund  children  ■ 
and  tlie  good  that  this  pretends  to,  will  doubtless  be  found  in  the 
catalogue  of  that  unnatural  man's  crimes  in  the  jud<'ment  of 
J  lie  great  day,  who  has  thus  deprived  liis  own  family  o^fits  due 
ro  assist  our  poor  relatives,  is  our  fii-st  duty ;  and  this  is  a  work 
infinitely  preferable  to  all  pious  legacies  and  eudoirments 
/.  ilijpocrites,  well  did  Isaiah  prophesy  of  ijou]  In  every 
placp  where  the  proper  names  of  the  Old  Testament  occur  in 
the  New  the  same  mode  of  orthography  should  be  followed  ■ 
I  therefore  write  Isaiah,  with  the  Hebrew,  not  Esaias,  witli 
the  Greek.  This  prophecy  is  found  chap.  xxix.  1.3.  Our 
blessed  Lord  unmasks  these  hypocrites  ;  and  we  may  observe 
tint  when  a  hypocrite  is  found  out,  he  should  be  exposed  to 
all ;  this  may  lead  to  his  salvation  ;  if  he  be  permitted  to  retain 
his  falsely  acquired  character,  how  can  he  escape  perdition  i 
a.  I  heir  heart  is  far  from  me.]  The  true  worship  of  God 
eoiiEists  in  the  union  of  the  heart  to  him— where  this  exists 
not,  a  particle  of  the  spirit  of  devotion  cannot  be  found 

lais  people  draweth  nigh  unto  me  with  their  mouth]  This 
clause,  which  is  taken  from  Isa.  cliap.  xxix.  13.  is  omitted 
by  several  excellent  MSS.  and  by  several  Versions  and  Fa- 
thers.  Erasmus,  Mill,  Drusius,  and  Bengel,  approve  of  the 
omission  and  GHesbach  has  left  it  out  of  the  text:  bu  as  I 
find  It  in  the  prophet,  the  place  from  which  it  is  quoted  I 
may  "ppe ™"  "'  ''°'^'''°"'"'  "spectable  the  above  authorities 

.hppn.^^""„'  ',''^'J'^°y>°^^hip  me,  &c.]  By  the  traditions  of 
the  Elder.-  not  only  the  word  of  God  was  perverted,  but  his 
woisliip  also  was  greatly  corrupted.  But  the  Jews  were  not 
the  only  people  who  have  acted  llius :  whole  Christian 
churches,  as  well  as  sects  and  parties,  have  acted  in  the 
s:ime  way.  Men  must  not  mould  the  worship  of  God  according 
to  tlieir  fancy— It  is  not  what  they  think  will  do— is  j)ror>er 
tnnoccnl,  &c  but  what  God  himself  has  prescribed,  i\xA  he 
will  acknowledge  as  his  worship.  However  sincere  a  man 
may  be  in  a  worship  of  his  own  invention,  or,  of  man's  com- 
r.,a,idment,  yet  it  profits  him  nothing.-Christ  himself  says  It 
>s  m  vain:  to  condemn  such,  may  appear  to  some  illiberal  • 
bnt  whatever  may  be  said  in  behalf  of  sincere  heathens  and 
o- :,ers  who  have  not  had  the  advantages  of  Uivine  RevelV.ttoi 
there  is  no  excuse  for  the  man  who  has  the  Bible  before  him' 

IJ.  Uear  and  understand]  A  most  impoilant  command— 
i/ear-make  it  a  point  of  conscience  to  attend  to  the  ministry 
o  tlie  word.  Understand— he  not  satisfled  with  attending 
places  of  public  worship  merely,  see  that  the  teaching-  be  of 
God,  and  that  you  lay  it  to  heart. 

11.  iVo<  that  witich  goeth  into  the  mouth  defilcth]  This  is  an 
f.nr'^l'" '?i',''^  carping  question  of  the  Pharisees,  mentioned 
toi.  ^.  n/iy  do  thy  disciples  eat  with  unleashed  hands? 
.0  which  our  Lord  replies,  7'hcit  which  goes  into  the  month 
df^ti'es  not  the  men  ;  i.  e.  that  if,  in  eating  with  unwashed 
hands,  any  partides  of  dust,  &c.  cleaving  to  the  hand*;  inisiu 
liappen  to  be  taken  into  the  mouth  with  the  food,  this  did  not 
aejiie,  nid  not  constitute  a  man  a  sinner;  for  it  is  on  this 
V^I^^y^f.^'^^^^'on  ^\nges~thy  disciples  eat  with  unwa-ihcd 
iianax,  therefore  they  are  sinners,  for  thev  traiisTPss  the 
I^rJdT.  °^,  ■'"'  '^'t'^'^'  '•  "■  '^'^  "'""'  '''«''  ^^hich  tirey^^consi: 
Drefprr?^  ?  ' "/""''"■"y  '"  "'«  ""-itten  law  ;  and  indeed  often 
e^ic/ ml.  '^*^°T'""'  '■"  ^^^  '""'"■•  ^°  ^  f°  n»ake  it  of  none 
often  seen  n  t^  '^^^^'"^l'^^  ""'"'"e  and  design,  as  we  have 

Vk  f    u      '"^  preceding  notes. 

Xh<it  which  cometh  out  of  the  mouth]   That  is,  what  springs 


13  But  he  answered  and  said,  f  Every  plant,  which  mr  hM 
venly  Father  hath  not  planted,  shall  be  rooted  up 

■}txM,V^^f?  ''J°"u*  •  J,."^!y  ^^  '''■nd  leaders  of  the  blind.  And 
if  the  blind  lead  the  blind,  both  shall  fall  into  the  ditch 
'5  h  Then  answered  Peter,  and  said  unto  him,  Declare  unto 
us  this  parable. 

16  And  Jesus  said,  '  Are  ye  also  yet  without  understandin": 

17  Do  not  ye  yet  understand,  that  k  whatsoever  entereth  m 
at  the  mouth,  goeth  into  the  belly,  and  is  cast  out  into  the 
draught? 

18  But  1  those  things  which  proceed  out  of  the  mouth  come 
forth  from  the  heart;  and  they  defile  the  man. 

19  "•  For  out  of  the  heart  proceed  evil  thoughts,  murder*, 

9.     M.'ik  7.I1'.  ^^        •^"'"  ^  *  -"  "'"•  *  ^-  *  8-  21.     Pro,.  6.  14.  J.r  1* 


from  a  corrupt  unregenerate  heart— a  perverse  will  and  im- 
pure passions— Mese  defle,  i.  e.  make  him  a  sinner. 

12.  The  Pharisees  were  offended]  None  so  liable  to  take 
ottence  as  formalists  and  hypocrites,  when  you  attempt  to 
take  away  the  false  props  from  the  one,  and  question  the  sin- 
cerity of  the  other.  Besides,  a  Pharisee  must  never  be  sus- 
pected  of  ignorance,  for  they  are  the  men,  and  wisdom  muat 
die  with  them1 

13.  Every  plant]  Every  plantation.  So  1  render  Avrua. 
and  so  It  IS  translated  in  the  Itala  version  which  accomW 
nies  the  Greek  te.xt  in  the  Code^r  Bez(Z,  omnis  plantatio  and 
so  the  word  is  rendered  by  Suidas.  This  gives  a  different 
turn  to  the  text.  The  Pharisees,  as  a  religious  body  were 
now  a  plantation  of  trees  which  God  did  not  plant,  water 
nor  own  :  therefore  they  should  be  rooted  up,  not  left  to  wi'. 
ther  and  die,  but  Ihe  fellers,  and  those  who  root  up,  (the  Ro- 
man  armies)  should  come  against  and  destroy  them,  ami  the 
Cliristian  church  was  to  be  planted  in  their  place.  Since  the 
general  dispersion  of  the  Jews,  this  sect,  I  believe,  has  ceased 
to  exist  as  a  separate  body,  among  the  descendants  of  Jacob. 
the  first  of  the  apostolical  constitutions  begins  thus;  ecov 
^vrcta  n  KadoXtKn  ckkXtuio,  kui  OfiveXiov  avrov  ckXcktos.  The 
Catholic  church  is  the  plantation  of  God,  and  his  chosen 
vineyard. 

.1  ^^'  ^^J'"'"^  alone]  A(*,€Te  avrovf,  give  them  up,  or  leave 
them.  These  words  have  been  sadly  misunderstood.— Some 
have  quoted  them  to  prove  that  blind  and  deceitful  teachers 
should  not  be  pointed  out  to  the  people,  nor  the  neoule 
warned  against  them;  and  that  men  should  abide  in  the  com- 
munion of  a  corrupt  church,  because  that  church  had  once 
been  the  churcli  of  God,  and  in  it  they  had  been  brought  up: 
and  to  prove  this  they  bring  Scripture,  for,  in  our  present 
translation,  the  words  are  rendered  let  them  alone  ■  but  the 
whole  connexion  of  the  place  evidently  proves  that  our  Wece- 
ed  Lord  meant,  give  them  up,  have  no  kind  of  religious 
connexion  with  them,  and  the  strong  reason  for  which  he 
immediately  adds,  because  they  are  blind  leaders  This 
passage  does  not  at  all  mean  that  blind  leaders  should  nort  be 
pointed  out  to  the  people,  that  they  may  avoid  being  deceived 
iiythem,  for  this  our  Lord  does  frequently;  and  warns  his 
disciples,  and  the  people  in  general,  against  all  such  false 
teachers  as  the  scribes  and  Pharisees  were;  and  though  he 
bids  men  rfo  what  they  heard  those  say,  while  they  sat  in  the 
chair  of  Moses,  yet  he  certainly  meant  no  more  than  that 
they  should  be  observant  of  the  moral  law  when  read  to  them 
°?,'.u  ^  '^  sacred  book:— yet,  neither  does  he  tell  them  to  do 
all  these  false  teachers  said  :  for  he  testifies,  in  ihe  6th  verse. 
hat  they  had  put  such  false  glosses  on  the  law,  that  if  foi- 
owed,  would  endanger  the  salvation  of  their  souls.  The 
Codex  BezK,  for  a(p€Te  avruvs,  has  aiperi:  rov;  tv6Xvv(,  give 
up  these  blind  men.  Amen  !  A  literal  attention  to  these 
words  of  our  Lord  produced  the  Reformation 

Probably  the  words  may  be  understood  as  a  sort  of  nro- 
yerbial  expression  for  don't  mind  them:  pay  no  regard  to 
them.—"  They  are  altogether  unworthy  of  notice  " 

And  if  the  blind  lead  the  blind]  This  was  so  self-evident 
a  case  that  an  apter  parallel  could  not  be  (ound— if  the  blind 
fad  the  blind,  both  must  fall  into  the  ditch.  Alas  for  Ihe 
Mind  teachers,  who  not  only  destroy  their  own  souls,  but 
those  also  of  their  flocks !  Like  priest,  like  people.  If  the 
minister  be  ignorant,  he  cannot  teach  what  he  does  not  know : 
and  the  people  cannot  become  wise  unto  salvation  under  such 
a  ministry— he  is  ignorant  and  wicked,  and  they  are  profli- 
gate They  who  even  wish  such  God  speed,  are  partakers 
of  their  evil  deeds.  But  shall  not  the  poor  deceived  people 
escape'?  No:  both  shall  fall  into  the  pit  of  perdition  together  ; 
lor  they  should  have  searched  the  Scriptures,  and  not  trusted 
to  the  ignorant  sayings  of  corrupt  men,  no  matter  of  what 
sect  or  party.  He,  who  has  the  Bible  in  his  hand,  or  within 
"'?  ""esch,  and  can  read  it,  has  no  excuse. 
n.  A-  ■^''^  ""'°  "*  '*'*  parable]  Is  it  not  strange  to  hear 
ine  (iiBciples  asking  for  the  explanation  of  such  a  parable  a« 
tins  .  Ihe  true  knowledge  of  the  spirit  of  the  Gospel  is  a 
thing  more  uncommon  than  we  imagine,  among  tho  general. 
".V  "'  Christians,  and  even  of  the  learned. 

16.  Are  ye  also  yet  without  understanding!]  The  woni 
oKuv,  which  we  translate  yet,  sliould  be  here  rendered  WiH  • 
are  ye  still  void  of  understanding  7— and  the  word  is  used  ia 
l,'^^^"f  by  several  Greek  writers.  The  authorities  whicU 
tave  induced  me  to  prcicr  this  tnraslatjQn,  maybe  soea  io 


t^ouT  thousand 


ST.  MATTHEW. 


men  fed,  i^-c. 


adulteries,  fornications,  thefts,  false  witness,  blasphemies  : 

20  These  are  the  things  which  defile  a  man  ;  but  to  eat  with 
iinwashen  hands  defileth  not  a  man. 

21  H  "  Then  Jesus  went  thence,  and  departed  into  the  coasts 
of  Tyre  and  Sidon. 

'22  And,  behold,  a  woman  of  Canaan  came  out  of  the  same 
coasts,  and  cried  unto  him,  saying,  Have  mercy  on  me,  O  Lord, 
thou  son  of  David ;  my  daughter  is  grievously  vexed  with  a 
devil. 

23  But  he  answered  her  not  a  word.  And  his  disciples  came 
and  besought  him,  saying,  Send  her  away ;  for  she  crieth 
»fter  us. 

24  But  he  answered  and  said,  bl  am  not  sent  bat  unto  the 
iost  sheep  of  the  house  of  Israel. 

25  Then  came  she  and  worshipped  him,  saying.  Lord,  helpme. 

26  But  he  answered  and  said,  It  is  not  meet  to  take  the  chil- 
dren's bread,  and  to  cast  it  to  "^  dogs. 

27  And  she  said,  Trutli,  Lord  :  yet  the  dogs  eat  of  the  crumbs 
which  fall  from -their  master's  table. 

2S  Then  Jesus  answered  and  said  unto  her,  O  woman,  great 
is  thy  faith  ;  be  it  unto  thee  even  as  thou  wilt.  And  her  daugh- 
ter was  made  whoile  from  that  very  hour. 

29  H  d  And  Jesus  departed  from  thence,  and  came  nigh"  »mto 
the  sea  of  Galilee;  and  went  up  into  a  mountain,  and  sat  down 
there. 

Phil.3  a.-dMa 


;1;7.  Cast  out  into  the  draught]  Et;  a^tJpojj'O,  ^  by  &  on 
■yojlS^anj  aj'enb.  Anglo-Saxon,  and  beeth  into  the  f 'nth- 
going  a  sent — what  is  not  fit  for  nourishment  is  evacuated  : 
is  thrown  into  the  sink.  This  I  believe  to  be  the  meaning  of 
this  difficult  and  variously  translated  word,  a(pi6puv.  Diodati 
.translates  it  properly,  7iella  la/rina,  into  the  privy.  And  tlie 
■Persian  trnnslator  has  given  a  ^ood  paraphrase,  and  appears 
to  have  collected  the  general  mi-aning^(  o»[  _ji>y  (j^^  JCt  ^^ 
'^^ki&V  y }  'iV  ^9^  "^-^^  ''f  'c/ie  der  dehen  ander  axjeed, 
az  ?iusheeb  beeroon  rood,  ice  her  zeineen  aftad;  "  whatsoever 
.enters  into  the  mouth,  goes  dnvnward,  and  falls  upon  the 
ground."  Michaelis,  and  his  aiiiiotator.  Dr.  Marsh,  have  been 
jimch  pei-plexed  with  this  perplexing  passage. — See  Michae- 
lis's  Introduction,  vol.  i.  note  3'\  p.  '158. 

19.  Out  of  the  heart]  In  the  h.'url  of  an  unregenerate  man, 
(the  principles  and  seeds  of  all  sin  are  found.  And  iniquity  is 
always  conceived  in  the  heart  before  it  be  spoken  or  acted. 
Js  there  any  hope  that  a  man  can  abstain  from  outward  sin, 
iill  his  heart,  that  abominable  fountain  of  corruption,  be  tho- 
roughly cleansed!    I  troiB  not. 

Evil  thoughts]  AtnXoytaiwt  irovripot,  wicked  dialogues — 
for  in  all  evil  surmisings  the  hcirt  holds  a  conversation,  or 
dialogue,  with  itself  For  ^ovoi,  murders,  two  MSS.  have 
t^dovoi,  envyings,  and  three  others  have  both.  Envy  and 
■murder  are  nearly  allied ;  the  former  has  often  led  to  the 
iatler. 

Blasphemies]  I  have  already  observed,  chap.  ix.  3.  that 
Jihe  verb  /3Xacr0(j//f  u,  when  applied  to  men,  signifies  to  speak 
iNJURiousi.-y  of  their  persons,  characters,  &c.  and  when  ap- 
plied, to  God,  it  means  to  speak  impiously  of  his  nature, 
'works,  &c. 

20.  These — defile  a  man]  Our  Lord's  argument  is  very 
plain. — Wliat  goes  into  the  mouth,  descends  into  the  stomach 
,and  other  intestines;  part  is  retained  for  the  nourishment  of 
the  body,  and  part  is  ejected,  as  being  improper  to  afford 
nourishment.  Nothing  of  this  kind  detiles  the  soul,  because 
^t  ^Qes  not  enter  into  it ;  but  the  evil  principles  that  are  in  it, 
producing  evil  thoughts,  murders,  &c.  these  defile  the  soul, 
jpecause  they  have  their  seat  and  operation  in  it. 

21.  Departed  into  the  coasts  of  Tyre  and  Sidon.]  Eij  ra 
utprt,  towards  the  coasts  or  confines.  It  is  not  clear  that  our 
Liord  ever  left  the  land  of  the  Hebrews  ;  he  was,  as  the  apo.stle 
©bserses,  Rom.xv.S.  the  minister  of  the  circu-incision  according 
to  the  truth  of  God.  Tyre  and  Sidon  are  usually  joined  to- 
gether, principally,  because  tl)ey  £u-e  but  a  few  miles  distsiijt 
from  each  other. 

22.  A  woman  of  Canaan]  Matthew  gives  her  this  name, 
.because  of  the  people  from  whom  she  sprung — the  descend- 
jBnts  of  Canaan,  Judg.  i.  31,  32;  but  Mark  calls  her  a  Syrophe- 
•nician,  because  of  Vae  country  where  she  dwelt.  The  Ca- 
paanitcs  and  Phoenicians  have  been  often  confounded. 
•This  is  frequently  the  case  in  the  Septuagint.  Compare  Gen. 
jclvi.  10.  with  Exod.  vi.  15.  where  the  same  person  is  called 
a  Phceniciati  in  the  one  place,  and  a  Canaanite  in  the  other. 
See  also  the  same  version  in  Exod.  xvi.  3.5.  Josh.  v.  12. 

The  state  of  this  woman  is  a  proper  emblem  of  the  state  of 
a  sinner,  deeply  conscious  of  the  misery  of  his  soul. 

Have  mercy  on  me^  &c.]  How  proper  is  this  prayer  for  a 
jpenitenH  There  are  many  excellencies  contained  in  it:  1.  It 
fs  short ;  2.  Humble  j  -i.  f  ujl  of  faith  ;  4.  Fervent ;  5.  Modest ; 
6.  Respectful ;  7.  Rational ;  8.  Relying  only  on  the  mercy  of 
God  ;  9.  Persevering.  Can  he  who  sees  himself  a  slave  of  the 
devil,  beg  with  too  much  earnestness  to  be  delivered  from  his 
Jhraldom  1 

Son  of  David]  An  essential  character  of  the  true  Messiah. 

23.  lie  answered  her  not  a  word]  Seemed  to  take  time  to 
consider  her  request,  and  to  give  her  the  opportunity  of  exer- 
cising her  faith,  and  manifesting  her  fervour. 

24.  lam  not  sent  but  unto  the  lost  -iheep]  By  the  Divine  ap- 
jjf^iQtment,  I  aia  coiae  to  preach  Xbe  Gospel  to  the  Jews  pnly. 


30  f  And  great  multitudes  came  unto  him,  having  with  them 
those  that  were  lame,  blind,  dumb,  maimed,  and  many  others, 
and  cast  them  down  at  Jesus'  feet ;  and  he  healed  them  : 

31  Insomuch  that  the  multitude  wondered,  when  they  saw 
the  dumb  to  speak,  the  maimed  to  be  whole,  the  lame  to  walk, 
and  the  blind  to  see  :  and  they  glorified  the  God  of  Israel. 

32  U  8  Then  Jesus  called  his  disciples  unto  him,  and  said,  I 
have  compassion  on  the  multitude,  because  they  continue  with 
me  now  three  days,  and  have  nothing  to  eat ;  and  I  will  not 
send  them  away  fasting,  lest  they  faint  in  the  way. 

33  b  And  his  disciples  say  unto  him,  Whence  should  we" have 
somuchbread  in  thewilderness,  astofill  so  great  a  multitude^ 

34  And  Jesus  saith  unto  them,  How  many  loaves  have  ye 7 
And  they  said.  Seven,  and  a  few  little  fishes. 

35  And  he  commanded  the  multitude  to  sit  down  on  the 
ground. 

36  And  '  he  took  the  seven  loaves  and  the  fishes,  and  ^  gave 
thanks,  and  brake  thetn,  and  gave  to  his  disciples,  and  the 
disciples  to  the  multitude. 

37  And  they  did  all  eat,  and  were  fltted  :  and  they  took  vrpot 
the  broken  ineat  that  was  left  seven  baskets  full. 

38  And  they  that  did  eat,  were  four  thousand  men,  besides 
women  and  children. 

39  '  And  he  sent  away  the  multitude,  and  took  ship,  and 
came  into  the  coasts  of  ^lagdala. 

■h  a  Kinja  4.  43.— i  Chap.  14. 


There  are  certain  preachers  who  should  learn  a  lesson  of  im- 
portant instruction  from  this  part  of  our  Lord's  conduct.  As 
soon  as  they  hear  of  a  lost  sheep  being  found  by  other  tninis^ 
ters,  they  give  all  diligence  to  get  that  one  into  their  fold  ;  but 
display  little  eanwatness  in  seeking  in  the  wilderness  for  those 
that  are  lost.  This  conduct,  perhaps,  proceeds  from  a  con- 
sciousness of  their  inability  to  perform  the  work  of  an  evan- 
gelist ;  and  leads  them  to  sit  down  in  the  labours  of  others,  ra- 
ther than  submit  to  the  reproach  of  presiding  over  empty  cha- 
pels. Such  persons  should  either  dig  or  beg  immediately,  as 
they  are  a  reproach  to  the  pastoral  office ;  for  not  being  sent  o-f 
God,  lliey  cannot  profit  the  people. 

The  wilderness  of  this  world  is  sufficiently  wide  and  uncul- 
tivated. Sinners  abound  evei-y  where  ;  and  there  is  ample 
room  for  all  liuly  religious  people,  who  have  zeal  for  God,  and 
love  for  their  peris liing  fellow-creatures,  to  put  forth  all  their 
strength,  employ  all  their  time,  and  exercise  all  their  talents, 
in  proclaiming  the  Gospel  of  God  ;  not  only  to  the  lost  sheep 
of  the  house  of  Israel,  but  to  a  lost  world.  Nor  can  such 
exertions  be  unsuccessful ;  where  the  pui-e  truth  of  God  is 
preached,  many  will  be  converted.  Where  that  ti'Uth  is 
preaclied,  though  with  a  mixture  of  error,  some  will  be  con- 
verted, for  God  will  bless  his  own  truth.  But  where  nothing 
hxxlfalse  doctrine  is  preached,  no  soul  is  converted :  for  God 
will  never  sanction  error  by  a  miracle  of  his  mercy. 

25.  Lord,  help  me.]  Let  me  also  share  in  the  deliverance  af- 
forded to  Israel. 

26.  The  children's  bread]  The  salvation  provided  for  the 
Jews,  who  were  termed  the  children  of  the  kingdom.  And 
cast  it  to  the  Kvvapioi;,  little  dogs — to  the  curs  ;  sucli  the  Gen- 
tiles were  reputed  by  the  Jewish  people,  a#id  our  Lord  uses 
that  form  of  speech  which  Wcis  common  among  his  country- 
men.   What  terrible  repulses  !  and  yet  she  still  perseveres  ! 

27.  Truth,  Lord]  Nai,  Kvpis.,  Yes,  Lord.  This  appears  tQ 
be  not  so  much  an  assent,  as  a  bold  reply  to  our  Lord's 
reason  for  apparently  rejecting  her  suit.  Tlie  little  dogs 
share  with  the  children,  for  they  eat  the  crumbs  which  fall 
from  their  master's  table.  I  do  not  desire  what  is  provided 
for  these  highly  favoured  children,  only  what  they  leave — a 
single  exertion  of  thy  Almighty  Power  in  the  healing  of  my 
afflicted  daughter,  is  all  that  1  wish  for  ;  and  this  the  highly 
favoured  Jews  can  well  spare,  without  lessening  the  provision 
made  for  themselves.  Is  not  this  the  sense  of  this  noble  wo- 
man's reply  ? 

28.  O  woman,  great  is  thy  faith]  The  hindcrances  thrown 
in  this  woman's  way,  only  tended  to  increase  her  faith.  Her 
faith  resembles  a  river,  which  becomes  enlarged  by  the  dikes 
opposed  to  it,  till  at  last  it  sweeps  them  entirely  away  \fil\\  il. 

Tier  daughter  was  made  whole]  Persevering  faith  and 
prayer  are  next  to  omnipotent.  No  person  can  thus  pray  and 
believe,  without  receiving  all  his  soul  requires.  This  is  one 
of  the  finest  lessons  in  the  Book  of  God  for  a  penitent,  or  for 
a  discouraged  believer.  Look  to  Jesus  !  As  sure  as  Gcd  is  \r\ 
heaven,  so  surely  will  he  hear  and  answer  thee  to  the  eterna. 
salvation  of  thy  soul !  Be  not  discouraged  at  a  little  delay  ; 
when  thou  art  properly  prepared  to  receive  the  blessing,  then 
tliou  shalt  have  it.  Look  up,  thy  salvation  is  at  hand.— Jesus 
admires  this  faith,  to  the  end  that  we  may  admire  and  imitate 
it,  and  may  reap  the  same  fruits  and  advantages  from  it. 

29.  Went  up  into  a  inoiuitain]  To  opo;,  the  mountain, 
"  Meaning,"  says  Mr.  Wakefield,  "  some  particular  mountain 
which  he  -vyas  accustomed  to  frequent ;  for  whenever  it  is 
spoken  of  at  a  time  when  Jesus  is  in  Galilee,  it  is  always  dis- 
criminated by  the  article.  Compare  chap.  iv.  J8.  with  chap. 
V.  1.,  and  chap.  xiii.  54.  with  chap.  xiv.  23.  and  xxviii.  16."  1 
suppose  it  was  mount  Tabor. 

30.  Those  that  were — maimed]  Viv>.\ovq.  Wetstein  has  fully 
proved,  that  those  who  had  lost  a  hand,  foot,  &c.  were  tenned 
KvWoi  by  the  Greeks.  Kypke  has  shown  from  Hippocrates, 
that  the  word  was  also  us«a  to  signify  those  who  l^ad  di^t^jrteq 


T7ie  Pharisees  and  Sadducees 


CHAPTER  XVI. 


require  another  sign. 


01-  dislocated  legs,  knees,  hands,  &c.  Mr.  Wakefield  is  fully 
of  opinion,  that  it  means  here  those  who  had  lost  a  limb,  and 
brings  an  incontestable  proof  from  Matt,  xviii.  8.  Mark  ix.  43. 
"  If  fhy  hand  cause  thee  to  offend,  cut  it  off  :  it  is  better  for 
thee  to  enter  into  life  (^kvWov)  without  a  limb,  than  having 
thy  TWO  hands,  to  go  away  into  hell."  What  an  astonishing 
manifestation  oinmnific  and  creative  energy,  must  the  re-pro- 
duction of  a  hand,  foot,  &c.  be,  at  the  vord  or  toucli  of  Jesus  ! 
As  this  was  a  mere  act  of  creative  power,  like  that  of  multi- 
plying the  bread  :  those  who  allow  that  the  above  is  the  mean- 
ing of  the  word,  will  hardly  attempt  to  doubt  the  proper  divi- 
nity of  Christ.  Creation,  in  any  sense  of  the  word,  i.  e.  caus- 
ing something  to  exist  that  had  no  existence  before,  can  belong 
only  to  God  ;  because  it  is  an  effect  of  an  unlimited  power ;  to 
say  that  such  power  could  be  delegated  to  a  person,  is  to  say, 
that  the  pei-son  to  whom  it  is  delegated,  becomes,  for  the  time 
being,  the  o??ini potent  God;  and  that  God,  who  has  thus  clothed 
a  creature  with  his  Omnipotence,  ceases  to  be  Omnipotent 
himself;  for  there  cannot  be  two  Omnipotents,  nor  can  the 
Supreme  being  delegate  his  Omnipotence  to  another,  and  have 
it  at  the  same  time.  I  confess,  then,  that  this  is  to  me  an  un- 
answerable argument  for  the  Divinity  of  our  blessed  Lord. 
Otiieis  may  doubt:  I  can't  help  believing. 

31.  'IVie  multitude  wondered]  And  well  they  might,  when 
they  had  such  proofs  of  the  miraculous  power  and  love  of 
God  before  their  eyes, — Blessed  be  God  ;  the  same  miracles 
are  continued  in  their  spiritual  reference.  All  the  disorders 
of  the  soul  are  still  cured  by  the  power  of  .lesus. 

32.  I  have  compassion,  &c.]  See  a  similar  transaction  ex- 
plained, chap.  xiv.  14 — 22. 

33.  Whence  should  we  have  so  much  bread  in  the  wilder- 
ness, &c.]  liwxi&n foresight,  even  in  the  followers  of  Christ, 
is  very  short.  In  a  thousand  instances,  if  we  supply  not  its 
deficiency  hy  faith,  we  shall  be  always  embarrassed,  and  often 
miserable.  This  world  is  a  desert,  where  nothing  can  be 
found  to  satisfy  the  soul  of  man,  but  the  salvation  which 
Christ  has  procured. 

37.  Thei/  did  all  eat,  and  were  filled]  'ExopTaaBqirai' — they 
tpere  satmfied.  The  husks  of  worldly  pleasures  may  fill  the 
man,  but  cannot  satisfy  the  soul.  A  man  may  eat,  and  not  be 
satisfied  ;  it  is  the  interest,  therefore,  of  every  follower  of 
Christ,  to  follow  Him  till  he  he  fed,  and  to  feed  on  Him  till  he 
be  satisfied. 

33.  Four  thousand]  Let  the  poor  learn  from  these  miracles 
to  tnist  in  God  for  support.  Whatever  his  ordinary  Provi- 
dence denies,  his  miraculous  power  will  supply. 

39.  He  sent  away  the  multitude]  But  not  before  he  had  in- 
structed their  souls,  and  fed  and  healed  their  bodies. 

7 he  coasts  of  Magdala.]  In  the  parallel  place,  Mark  viii. 
10.  this  place  is  called  Dalmaiiutha.  Either  Magdala  was 
formed  by  a  transposition  of  letters  from  Dalman,  to  which 
the  Syriac  termjnav^n  atha  had  been  added,  or  the  one  of  these 
names  refens  to  the  country,  and  the  other  to  a  town  in  that 
neighbourhood.  Jesus  went  into  tho  country,  and  proceeded 
till  he  came  to  the  chief  toicn  or  village  in  that  district.  Whit- 
by says,  "  Magdala  was  a  city  and  territory  beyond  .Jordan, 
on  the  banks  of  Gadara.  It  reached  to  the  bridge  above  Jor- 
dan, which  joined  it  to  the  other  side  of  Galilee,  and  contained 
within  its  precincts  Dalmanutha."  The  MSS.  and  VV.  read 
the  name  variously — Magada,  Mageda,  Magdala  ;  and  the 


Syriac  has  Mdgdu.  In  Mark,  Dalma?iutha  is  read  by  many 
MSS.  Melagada,  Madcgada,  Magada,  Magidan,  and  Ma- 
gedarn.  Magdala,  variously  pronounced,  seems  to  have 
been  the  place  or  country ;  Dalmanutha,  the  chief  town  or 
capital. 

In  this  chapteranumberof  interesting  and  instructive  par 
ticulars  are  contained. 

1.  We  see  the  extreme  superstition,  envy,  and  incurable  ill- 
nature  of  the  Jews.  While  totally  lost  to  a  proper  sense  of  the 
spirituality  of  God's  law,  they  are  ceremonious  in  the  extreme. 
They  will  not  eat  without  washing  their  hands,  because  this 
would  be  a  transgression  of  one  of  the  traditions  of  their  elders ; 
but  they  can  harbour  the  worst  tempers  and  passions,  and  thus 
break  the  law  of  God !  The  word  of  man  weighs  more  with 
them  than  the  testimony  of  Jehovah,  and  yet  they  pretend 
the  highest  respect  for  their  God  and  sacred  things,  and  will 
let  tlieir  parents  perish  for  lack  of  the  necessaries  of  life,  that 
they  may  have  goods  to  vow  to  the  service  of  the  sanctuary  ! 
Pride  and  envy  blind  the  hearts  of  men,  and  cause  them  often 
to  act  not  only  the  most  wicked,  but  the  most  ridiculous  parts. 
He  who  takes  the  book  of  God  for  the  rule  of  his  faith  and 
practice,  can  never  go  astray  :  but  to  the  mazes  and  perplexi- 
ties produced  by  the  traditions  of  elders,  human  creeds,  and 
confessions  of  faith,  there  is  no  end.  These  evils  existed  in 
the  Christian  as  well  as  in  the  Jewish  church ;  but  the 
Reformation,  thank  God  !  has  liberated  us  from  this  endless 
system  of  uncertainty  and  absurdity,  and  the  Sun  of  right- 
eousness shines  now  unclouded  !  The  plantation,  which 
God  did  not  plant,  in  the  course  of  his  judgments,  he  has 
now  swept  nearly  away  from  the  face  of  the  earth.  Babylon 
is  faljen  ! 

2.  We  wonder  at  the  dulness  of  the  disciples,  when  we 
find  that  they  did  not  fully  understand  our  Lord's  meaning 
in  the  very  obvious  parable  about  the  blind  leading  the  blind. 
But  should  we  not  be  equally  struck  with  their  prying  in- 
quisitive temper'!  They  did  not  undei-stand,  but  they  could  not 
rest  till  they  did.  They  knew  that  their  Lord  could  say  nothing 
that  had  not  the  most  important  meaning  in  it :  this  meaning 
in  the  preceding  parable,  they  had  not  apprehended,  and 
therefore  they  wish  to  have  it  further  explained  by  himself 
Do  we  imitate  their  docility  and  eagerness  to  comprehend  the 
truth  of  God  'i  Christ  presses  every  occurrence  into  a  means 
of  instruction. — The  dulness  of  the  disciples  in  the  present 
case,  has  been  the  means  of  affording  us  the  fullest  instruc- 
tion on  a  point  of  the  utmost  importance — the  state  of  a  sinful 
heart,  and  how  the  thoughts  and  passions  conceived  in  it, 
defile  and  pollute  it ;  and  how  necessary  it  is  to  have  the 
fountain  purified,  that  it  may  cease  to  send  forth  those  streanjs 
of  death. 

3.  The  case  of  the  Canaanilish  woman  is  in  itself  a  thou- 
sand sermons.  Her  faith — her  prayers — her  perseverance — 
her  success — the  honour  she  received  from  her  Lord,  ttc.&c. 
How  instructively,  how  powerfully  do  these  speak  and  plead  ! 
What  a  profusion  of  light  does  this  single  case  throw  upon 
the  manner  in  which  Christ  sometimes  exercises  the  faith 
and  patience  of  his  followers !  They  that  seek  shall  find,  is 
the  great  lesson  inculcated  in  this  short  history ;  God  is  ever 
the  same.  Reader,  follow  on  after  God — cry,  pray,  pVead — ail 
in  Him  is  for  thee !— Thou  canst  not  perish,  if  thou  continues! 
to  believe  and  pray.    The  Lord  will  help  thee. 


CHAPTER  XVI. 

The  Pharisees  insidiously  require  our  Lord  to  give  them  a  sign,  1.  They  are  severely  rebuked  for  their  hypocrisy  and 
wickedness,  2 — 5.  The  disciples  are  cautioned  to  beware  of  them  and  their  destructive  doctrine,  6 — 12.  The  different 
opinions  formed  by  the  people  of  Christ,  13,  14.  Peter's  corifession,  and  our  Lord's  discourse  on  it,  15 — 20.  He  foretells 
his  sufferings,  and  reproves  Peter,  21 — 23.  Teaches  the  necessity  of  self-denial,  and  shows  the  reasons  on  which  it  ia 
founded,  24-— 26.  Speaks  of  a  future  judgment,  27.  And  promises  the  speedy  opening  of  the  glory  of  his  own  kingdom 
upon  earth,  28.    [A.  M.  4032.    A.  D.  28.    An.  Olynip.  CCI.  4.] 

HE  '  Pharisees  also  with  the  Sadducees  came,  and  tempt- 


T^ 


ing,  desired  him  that  he  would  show  them  b  a  sign  from 
heaven. 

aCh.  12.  38.    M«rk8.  11.    Luke  U.  16.  &  12.  54— 56.    ICor.  1.  23. 


NOTES— Verse  1.  The  Pharisees  also  with  the  Sadducees] 
Though  a  short  account  of  these  has  been  already  given  in 
the  note  on  ch.  iii.  7.  yet  as  one  more  detailed  may  be  judged 
necessary,  I  think  it  proper  to  introduce  it  in  this  place. 

The  Pharisees  were  the  most  considerable  sect  among  the 
Je>vs,  for  they  had  not  only  the  scribes  and  all  the  learned 
men  of  the  law  of  their  party,  but  they  also  drew  after  them 
the  bulk  of  the  people.  Wtien  this  sect  arose  is  uncertain. 
Josephus,  Antiq.  B.  V.  ch.  xiii.  s.  9.  speaks  of  them  as  existing 
about  144  years  before  the  Christian  era.  They  had  their  ap- 
pellation of  Pharisees,  from  tt'lS  parash,  to  separate,  and 
were  probably  in  their  rise,  the  most  holy  people  among  the 
jews,  having  separated  themselves  from  the  national  corrup- 
tion, w'ith  a  design  to  restore  and  practise  the  pure  worship  of 
'the  MostHigh.  That  they  were  greatly  degenerated  in  our 
Lord's  time,  is  sulliciently  evident  ;  but  still  we  may  learn 
from  their  external  purity  and  exactness,  that  their  principles 
In  the  beginning  were  holy.  Our  Lord  testifies  that  they  had 
cleansed  the  outside  of  the  cup  and  platter,  but  within  they 
were  full  of  abomination.  They  still  kept  up  the  outward 
regulations  of  the  institution,  but  they  had  utterly  lost  its 
Bpirit ;  and  hypocrisy  was  the  oaly  substitute  jiow  in  their 


2  He  answered  and  said  unto  them.  When  it  is  evening,  ye 
say,  '  It  will  be  fair  weather :  for  the  sky  is  red. 

3  And  in  the  morning,  It  will  be  foul  weather  to-day :  for  tha 

b  John  6.  30.    Ch.  12.  38.     John  4.  43.-C  Luke  12.  51.  55. 


power,  for  that  spirit  of  piety,  which  I  suppose,  and  not  un- 
reasonably, characterized  the  origin  of  this  sect. 

As  to  their  religious  opinions,  they  still  continued  to  credit 
the  Being  of  a  God,  they  received  the  five  books  of  Moses,  the 
writings  of  the  prophets,  and  the  hagiographa.  The  hagio- 
grapha,  or  holy  writings,  from  ayioi,  holy,  and  i^a<t>r.o,  I  write, 
included  the  twelve  following  books, —Ps'alms,  Proverbs,  Job, 
Canticles,  Ruth,  Lamentations,  Ecclesiastes,  Esther,  Daniel, 
Ezra,  Nehemiah,  and  Chronicles.  These,  among  the  Jews, 
occupied  a  middle  place,  between  the  Law  and  the  Prophets, 
as  divinely  inspired.  Tlie  Pharisees  believed,  in  a  confused 
way,  in  the  resurrection,  tiiough  they  received  the  Pythago- 
rean doctrine  of  the  metempsychosis,  or  transmigration  of 
souls.  Those,  however,  who  were  notoriously  wicked,  they 
consigned,  on  their  death,  immediately  to  hell,  without  the 
benefit  of  transmigration,  or  the  hope  of  future  redemption. 
They  held  also  the  predestinarian  doctrine  of  necessity,  and 
the  government  of  the  world  hy  fate  ;  and  yet,  inconsistently 
allowed  some  degree  of  liberty  to  the  human  will.  See 
Prideaux. 

The  Sadducees  had  their  origin  and  name  from  one  Sadoc, 
a  disciple  of  Antigonus  of  Socho,  president  of  the  sanhedriWj 
77 


Ltdvev  of  the 


ST.  MATTHEW. 


Scribes  and  Pharisccg. 


sky  is  red  and  lowering.  "  O  ye  hypocrites,  ye  can  discern  the 
face  of  tlie  sky  ;  but  can  ye  not  discern  the  signs  of  the  times  1 

4  b  A  wicked  and  adulterous  generation  seeketh  after  a  sign ; 
and  there  shall  no  sign  be  given  unto  it,  but  the  sign  of  the 
prophet  Jonas.    And  he  left  them,  and  departed. 

5 11  And  "^  wlicn  his  disciples  were  come  to  the  other  side,  they 
had  forgotten  to  take  bread. 

6  Then  Jesus  said  unto  them,  ^  Take  heed  and  beware  of  the 
leaven  of  tlie  Pharisees,  and  of  the  Sadducees. 

7  And  they  reasoned  among  themselves,  saying,  II  is  because 
we  have  taken  no  bread. 

8  Which,  when  Jesus  perceived,  he  said  unto  them,  O  ye  of 
little  faith,  why  reason  ye  among  yourselves,  because  ye  have 
brought  no  bread  ? 

9  ■=  Do  ye  not  yet  understand,  neither  remember  the  five 
loaves  of  the  five  thousand,  and  how  many  baskets  ye  took  up '.' 

«  Luke  I".  56  -b  rh.  12.  39.-C  Mark  S.  14  —d  Luke  13.  l.-e  Ch.  H.  17.  John  6. 
9.-f  Ch.  1.1.  34.-g  M»rk  8.  87.     Luke  9.  13. 

and  teacher  of  the  law  in  one  of  the  great  divinity  schools  in 
Jerusalem,  about  264  years  before  the  incarnation. 

This  Antigomts  having  often  in  his  lectures  informed  his 
scholars,  that  they  should  not  serve  God  tlirough  expectation 
of  a  reicard,  but  thi-ough  love  and  filial  reverence  only  : 
Sadoc  inferred  from  this  teaching,  that  there  were  neither 
rewards  nor  punishments  after  this  life,  and  by  consequence 
that  there  was  no  resui-rection  of  the  dead,  nor  angel,  iior 
spirit  in  the  invisible  world  ;  and  that  man  is  to  be  rewarded 
or  punished  iiere,  for  the  good  or  evil  he  docs. 

They  received  only  the  five  books  of  Moses,  and  rejected  all 
unwritten  traditions.  From  every  account  we  have  of  tliis 
sect,  it  plainly  appears  they  were  a  kind  of  mongrel  deists, 
and  professed  materialists.  See  Prideaux,  and  the  authors 
he  quotes.  Connect,  vol.  iii.  p.  95,  and  471,  &z.  and  see  the 
note  on  ch.  iii.  7. 

In  chap.  xxii.  16.  we  shall  meet  with  a  third  sect,  called 
IIekodians,  of  whom  a  few  words  may  be  spoken  here.  It  is 
allowed  en  all  hands,  that  these  did  not  exist  before  the  time 
of  Ilerod  the  Great,  who  died  only  three  years  after  the  in- 
carnation of  our  Lord.  What  the  opinions  of  these  were,  is 
not  agreed  among  the  learned.  Many  of  the  primitive  fathers 
believed  that  their  distinguishing  doctrine  was,  that  they  held 
Herod  to  be  the  Messiah;  but  it  is  not  likely  that  such  an 
.ipinion  could  prevail  in  our  Saviour's  time,  thirty  ycaxs  after 
Herod's  death,  when  not  one  characteristic  of  his  Messiahship 
had  appeared  in  him  during  his  life.  Others  suppose  that 
they  were  Herod's  courtiers,  who  flattered  the  passions  of 
llieir  master;  and  being  endowed  with  a  cojivenient  con^ 
science,  changed  with  the  times ;  but  as  Ilerod  was  now  dead 
upwards  of  thirty  years,  such  a  sect  could  not  exist  in  refer- 
ence to  him,  and  yet  all  allow  that  they  derived  their  origin 
from  Herod  the  Great. 

Our  Lord  says,  Mark  viii.  3.  that  they  had  tlie  tear  en  of 
Herod,  i.  e.  a  bad  doctrine  which  they  received  from  him. 
^Vhat  this  was  may  be  easily  discovered  :  1.  Herod  subjected 
himself  and  his  people  to  the  dominion  of  the  Romans,  in 
opposition  to  tliat  law,  Deut.  xvii.  15.  Thou  s/ialt  not  set  a 
king  over  thee — rehich  is  not  thy  brother,  i.  e.  one  out  of  the 
twelve  tribes.  2.  He  built  temples,  set  up  images,  and  joined 
in  heathenish  worship,  though  he  professed  the  Jcwisli  reli- 
gion ;  and  this  was  in  opposition  to  all  the  law  and  the  pro- 
phets. From  this  we  may  learn,  that  the  Ilerodians  were 
such  as,  first,  held  it  lawful  to  transfer  the  divine  government 
toa  heathen  ruler;  and,  secondly,  to  conform  occasionally  to 
heathenish  rites  in  their  religious  worship.  In  short,  they 
appear  to  have  been  persons  wlio  trimmed  between  God  and 
the  world — who  endeavoured  to  reconcile  his  service  with  that 
of  mammon, — and  who  were  religious  just  as  far  as  it  tended  to 
secure  their  secular  Interests.  It  is  probable,  that  this  sect 
was  at  last  so  blended  with,  that  it  became  lost  in,  the  sect  of 
the  Sadducees  ;  for  the  persons  who  are  called  Herodians, 
Mark  viii.  15.  are  styled  Sadducees  in  ver.  6.  of  this  chapter. 
See  Prideaux,  Con.  vol.  iii.  p.  516,  &c.  and  Josephus,  Antiq. 
B.  XV.  c.  viii.  s.  i.  and  x.  s.  iii.  But  it  is  very  likely  that  the 
Herodians,  mentioned  c.  xxii.  10.  wei-e  courtiers  or  servatiis 
of  Ilerod,  king  of  Galilee.     See  the  note  there. 

ShoiB  them  a  sign]  These  sects,  however  opposed  among 
themselves,  most  cordially  \inite  in  their  opposition  to  Christ 
and  his  truth.  That  the  kingdom  of  Satan  may  not  fall,  all 
his  subjects  must  fight  against  the  doctrines  and  maxims  of 
the  kingdom  of  Christ. 

Tempting — him]  Feigning  a  desire  to  have  his  doctrine 
fully  proved  to  them,  that  they  might  credit  it,  and  become 
his  disciples  ;  but  having  no  other  design  than  to  betray  and 
ruin  him. 

2.  When  it  is  evening]  There  are  certain  signs  of  fair 
and  foul  weather,  which  ye  are  in  the  constant  habit  of  ob- 
serving, and  which  do  not  fail. —  The  signs  of  the  times — the 
doctrine  which  I  preach,  and  the  miracles  which  I  work 
among  you,  are  as  sure  signs  that  tlie  day-spring  from  on 
high  has  visited  you  for  your  salvation  ;  but  if  ye  refuse  to 
hear,  and  continue  in  darkness,  the  red  and  gloomy  cloud  of 
vindictive  justice  shall  pour  out  such  a  storm  of  wrath  upon 
you,  as_ shall  sweep  you  from  the  face  of  the  earth. 

3.  Tiie  sky  is  red  and  lowering.]  The  signs  of  fair  and 
foul  weather,  were  observed  in  a  similar  manner  among  the 
Romans,  and  Indeed  among  most  other  people.  Many  treatises 
have  been  written  on  the  subject :  thus  a  Po^t : 

78 


10  f  Neither  the  seven  loaves  of  the  four  thousand,  and  how 
many  baskets  ye  took  up  1 

11  How  is  it  that  ye  do  not  understand  that  I  spake  it  not  lo 
you  concerning  bread,  that  ye  should  beware  of  the  leaven  of 
the  Pharisees  and  of  the  Sadducees  1 

12  Then  understood  they  how  that  he  bade  them  not  beware 
of  the  leaven  of  bread,  but  of  the  doctrine  of  the  Pharisees  and 
of  the  Sadducees. 

13  II  When  Jesus  came  into  the  coasts  of  Cesarea  Philippi,  he 
asked  his  disciples,  saying,  ^  Whom  do  men  say  that  I,  the 
Son  of  man,  am  1 

14  And  they  said,  ^Some  say  that  thou  art  John  the  Baptist : 
some  Ellas  ;  and  others,  Jeremias,  or  one  of  the  prophets. 

15  He  saith  unto  them.  But  whom  say  ye  that  I  am  1 

16  And  Simon  Peter  answered  and  said,  '  Thou  art  the  Christ, 
the  Son  of  the  living  God. 


Casruleus  pluviam  denunciant,  igneus  euros, 
Sin  MACULE  incipient  rutilo  iminiscerier  igni, 
Omnia  tunc,  pariter  vento  nimbisciue  videbis 
Fervere.  Virg.  Geor.  i.  1.  453. 

"  K fiery  red  his  glowing  globe  descends, 
High  winds  and  furious  tempests  he  portends  ; 
But  if  his  cheeks  are  swoln  with  livid  blue, 
He  bodes  wet  weather,  by  his  watery  hue ; 
If  dusky  spots  are  varied  on  his  brow, 
Andstreak'd  icith  red,  a  troubled  colour  show, 
Tliat  sullen  mixture  shall  at  once  declare. 
Wind,  rain,  and  storms,  and  elemental  war." — Dhydsm. 

4.  Wicked  and  adulterous  generatioji]  The  Jewish  peo- 
ple are  represented  in  the  Sacred  Writings,  as  married  to  the 
most  High;  but  like  a  disloyal  wife,  forsaking  their  true  hus- 
band, and  uniting  themselves  to  Satan  and  sin.  Seeketh  after 
a  sign,  (TTiftciov  eiri^rjiet,  seeketh  sig7i  upon  sig7i,  or,  still 
another  sign.  Our  blessed  Lord  had  ah-eady  wrought  mira- 
cles Bufiicient  to  demonstrate  both  his  divine  mission,  and  his 
divinity;  only  one  was  further  necessary  to  take  away  the 
scandal  of  his  cross  and  death,  to  fulfil  the  Scriptures,  and  to 
establish  the  Christian  religion ;  and  that  was,  his  resurrec- 
tion from  the  dead,  which  he  here  states,  was  typified  in  the 
case  of  Jonah. 

5.  Come  to  the  other  side]  Viz.  the  coast  of  Bethsaida,  by 
which  our  Lord  passed,  going  to  Cesarea,  for  he  was  now  on 
his  journey  thither.     See  ver.  13.  and  Mark  viii.  22,  27. 

6.  Beware  of  the  leaven]  What  the  leaven  of  Pharisees 
and  Sadducees  was,  has  been  already  explained,  see  ver.  L 
Bad  doctrines  act  in  the  soul,  as  leaven  does  in  meal ;  they  as- 
similate the  whole  spirit  to  their  own  nature.  A  man's  par- 
ticular creed  has  a  greater  influence  on  his  tempers  and  con- 
duct than  most  are  aware  of.  Pride,  hypocrisy,  and  worldly- 
mi ndedn  ess,  which  constituted  the  leaven  of  the  Pharisees 
and  Sadducees,  ruin  the  major  part  of  the  world. 

7.  They  reasoned]  For  as  Lightfoot  observes,  the  term 
leaven  was  very  rarely  used  among  the  Jews  to  signify  doc- 
trine, and  therefore  the  disciples  did  not  immediately  appre- 
hend his  meaning.  In  what  a  lamentable  state  of  blindness 
is  the  human  mind!  Bodily  wants  are  perceived  with  the  ut- 
most readiness,  and  a  supply  is  sought  with  all  speed.  But 
the  necessities  of  the  soul  are  rarely  discovered,  though  they 
are  more  pressing  than  those  of  the  body,  and  the  supply  of 
them  of  infinitely  more  importance. 

8.  When  Jesus  perceived,  he  said]  Atiroij,  unto  them,  ia 
wanting  in  bdklms.  and  twenty  others ;  one  of  the  Syriac,  the 
Armenian,  .flJthiopic,  Vulgate,  and  most  of  the  Itala ;  also  in 
Origen,  Theophylact,  and  Lucifer  Calaritanus.  Mill  ap- 
proves of  the  omission,  and  Griesbach  has  left  it  out  of  the  text. 

O  ye  of  little  faith]  There  are  degrees  in  faith,  as  well  as  in 
the  other  graces  of  the  spirit.  Little  faith  may  be  the  seed  of 
great  faith,  and  therefore  is  not  to  be  despised.  But  many 
who  should  be  strong  in  faith,  have  but  a  small  measure  of  it, 
because  tliey  either  give  way  to  sin,  or  are  not  careful  to  im- 
prove what  "God  has  already  given. 

9  and  10.  Do  ye  not  yet  understand — the  five  loaves — neither 
the  seven.]  See  the  notes  on  cliap.  xiv.  14,  &c.  How  asto- 
nishing is  it,  that  these  men  should  have  any  fear  of  lacking 
bread,  after  having  seen  the  two  miracles  which  our  blessed 
Lord  alludes  to  above  !  Though  men  quickly  perceive  their 
bodily  wants,  and  are  querulous  enough  till  they  get  them 
supplied,  yet  they  as  quickly  forget  the  mercy  which  they 
had  received,  and  thus  God  gets  few  returns  of  gratitude  for 
his  kindnesses.  To  make  men,  therefore,  deeply  sensible  of  his 
favours,he  is  induced  lo  suflTer  them  often  to  be  in  want, and  then 
to  supply  them  in  such  a  way,  as  to  prove  that  their  supply 
has  come  immediately  from  the  hand  of  their  bountiful  Father. 

11.  How  is  it  that  ye  do  not  ujiderstand]  We  are  not  defi- 
cient in  spiritual  knowledge,  because  we  have  not  had  sufii- 
cient  opportunities  of  acquainting  ourselves  with  God  ;  but 
because  we  did  not  improve  the  advantages  we  had.  How 
deep  and  ruinous  must  our  ignorance  be,  if  God  did  not  give 
line  upon  line,  precept  upon  precept,  here  a  little  and  there  a 
little  !  They  now  perceived  that  he  warned  them  against  the 
superstition  of  the  Pharisees,  which  produced  hypocrisy, 
pride,  envy,  &c.  and  the  false  doctrine  of  the  Sadducees, 
which  denied  the  existence  of  a  spiritual  world,  the  immor 
tality  of  the  soul,  the  resurrection  of  the  body,  and  the  pvQ- 
vidence  of  God. 


Peter's  confession 


CHAPTER  XVI, 


17  AndJesus  answered  and  said  \iiito  him,  Blessed  iirt  thou, 
Simon  Bnr-jona  :  '  for  Jlesh  and  blood  hath  nul  revealed  it  unto 
thee,  but  i>my  Father  whicli  is  in  heaven. 

IS  And  I  say  also  unto  thee,  That "  thou  art  Peter,  and  d  upon 
this  rock  I  wdl  build  my  church;  and  "  the  gates  of  hell  shall 
not  prevail  against  it. 

19  1  And  I  will  give  unto  thee  the  ^  keys  of  the  kingdom  of 


of  Christ,  <^c. 


Rnh.a. 
b  3i  17 


8.— blCor.  2.  10.  G.,1.  I.  IG—c  .1ohn  l.^ia.— .1  Kph.  S.  20    Rev  21    14  — 
n.ain7.H.     lsa.35.  lO.-fChap.  18.  13      .UlmSl.aS. 


13.  Cesarea  Philippi]  A  city  in  the  tribe  of  Naptliali,  near 
to  mount  Libanus,  in  the  province  of  ItuTfa.  It.s  ancient 
name  was  Dan,  Gen.  xiv.  14.  afterward  it  was  called  Lais 
Judg.  xviii.  7.  But  Philip  tlie  tetrarcli,  having  rebuilt  and 
boaiitified  it,  gave  it  the  name  of  Cesarea,  in  honour  of  Tibe- 
rius Cesar,  the  reigning  emperor:  but  to  distinguish  it  from 
another  Cesarea,  winch  was  on  the  coast  of  the  Mediterranean 
Sea,  and  to  perpetuate  tlic  fame  of  him  who  rebuilt  it,  it  was 
called  Cesarea  Philippi,  or  Cesarea  of  Philip. 

t^lien.  Jesus  came]  EXO^v  ho  Inaov; — when  Jesus  leas  cri- 
ming. Not  when  Jesus  came,  or  was  come,  for  Mark  expressly 
mentions  that  it  Iiappened  cy  T>]o6(o.in  the  war/ \o  Cesarea 
Philippi,  chap.  viii.  27.  and  he  is  Matthew's  best  interpreter 
Wakefield. 

MTiom  do  men  sai/]  He  asked  his  disciples  this  question 
not  because  he  was  ignorant  what  the  ))eopIo  thouubt  and 
spoke  of  him:  but  to  have  the  opportunity  in  getting  an  ex- 
press declaration  of  their  faith  from  tliemselves  to  connrni 
and  strengthen  them  in  it:  but  see  on  Luke  ix.  20.  Some, 
John  the  Baptist,  &c.  By  this  and  other  passages  we  learn, 
that  the  Pliarisaic  doctrine  of  the  Metempsychosis,  or  traci?- 
niigration  of  souls,  was  pretty  general ;  for  it  Avas  upon  this 
ground  that  they  believed  that  the  soul  of  the  Baptist,  or  of 
Elijah,  Jeremiah,  or  some  of  the  prophets,  had  come  to  a 
new  life  in  tlie  body  of  Jesus. 

16.  Thou  art  the  Christ,  the  son  of  the  living-  God.]  Every 
word  here  is  emphatic— a  most  concise,  and  yet  coinpreheji- 
sive  confession  of  faith.  The  Christ,  or  Messiah,  points  out 
Ills  divinity,  and  shows  his  office— the  -Sotj— designates  his 
person:  on  this  account  it  is,  that  both  are  joined  together  so 
frequently  in  the  New  Covenant.  Of  the  living  God—Tov 
etov,  Tov  Ccovrng,  literally,  of  God,  the  Living  One.  The  C 
Bezse  has  for  Too  Oovro;,  the  Living  One,  Tov  cioCovrog  the 
Saviour,  and  the  Cant.  Dei  Salratoris,  Of  God  the  Saviour 
Living— a.  character  applied  to  the  Supreme  Being,  not  only 
tc  distinguish  him  from  the  dead  idols  of  paganism,  but  al.so 
to  point  liim  out  as  the  source  of  life,  present,  spiritual,  and 
eternal.  Probably  there  is  an  allusion  here  to  the  great  name, 
mn>  >«re,  or  Yehovah;  which  properly  signifies  being  or 
existence.  i     i      j      o  5   ^i 

17.  Blessed  art  thou,  Simon  Bar-jona]  Or  Simon,  son  of 
Jonah;  so  Bar-jonah  should  be  translated,  and  so  it  is  ren- 
dered by  our  Lord,  John  i.  43.  Flesh  and  blood— \.  e.  man  •— 
710  human  beiyig  hath  revealed  this  :  and  though  the  text  is  lit- 
eral enough,  yet  every  body  should  know  that  this  is  a  Hebrew 
periphra.ns  for  vian ;  and  the  literal  translation  of  it  here 
and  in  Gal.  i.  16.  has  misled  thousands,  who  suppose  that  «es/l 
and  blood,  signify  carnal  reason,  as  it  is  termed  ;  or  \\\e  un- 
regenerate  principle  in  man.  Is  it  not  evident  from  our 
Lords  observation,  that  it  requires  an  express  revelation  of 
VL  '"rM  "'^"^  ®","''  '°  S've  him  a  saving  acquaintance  with 
jesus  '-hrist ;  and  that  not  even  the  miracles  of  our  Lord 
wrought  before  the  eyes,  will  efTect  this  1  the  darkness  must 
be  removed  from  the  heart  by  the  Holy  Spirit,  before  a  man 
can  become  wise  unto  salvation. 

18  Thou  art  Peter]  This  was  the  same  as  if  he  had  said,  I 
acknowledge  thee  for  one  of  my  disciples— ioT  this  name  wks 
given  him  by  our  Lord  when  he  first  called  him  to  the  apostle- 
ship.     hee  John  i.  42.  ' 

Peter,  vtTooi,  signifies  a  rock,  and  our  Lord,  whose  constant 
^f  ISw;'/  ^TJ°  "^'^  ^'^.'^eavenly  things  through  the  medium 
fi.nni^^^V  ''^?\'"'''^®'""  '"'■°™  "i«  "ame,  the  metaphorical 
meaning  of  which  was  strength  and  stability,  to  point  out  the 
^w'yc'"^  ^^l  confession,  and  the  stability  of  that  cause 
WG  God  founded  on  the  Christ,  the&o^  of  the  Liv- 

Upon  this  very  rock,  cm  rawfi  rr,  Tr^roa— this  true  confp=i 
s.on  of  thine-that  I  am  the  Messiah,  that  am  come  to  revea 
and  commim.cate  the  Living  God,  that  the  dead  lost  world 
may  be  saved-upon  this  very  rock,  myself,  thus  confessed 
(a  ludmg  probably  to  Psal.  cxviii.  22.  The  Stone  whichthe 
builders  rejected,  is  become  the  Head-stone  of  the  Corner  • 

Pnln  '''•  V'"^  W  ^'''°''^  ^  '"'J  a  Stone  in  Zion  for  a 
FouNDATiON)-will  I  build  my  church,  ^ox>  mv  ckkX^oiI,  vuj 
assembly^  ^r  congregation,x.  ^  oX  persons  who  are  made 
partakers  of  this  precious  faith.  That  Peter  is  not  dosigna 
wfn  i.V'k  Lo'"'^.^  words,  must  be  evident  to  all  who  are  not 
fh  c  c!^  T  ''/•«-""''^^V  ^'^'•''"  '^'"'^  °"'y  ""«  of  the  builders  in 
•  re^t  of  .ll''^"^"'  ^''^-  "•  20-  ^^ho,  himself  tells  us,  (with  the 
Stone-  1  Pet  r  IT';? '^''''?  ^"'i'  °"  "^'^  living  foundation 
/lee  Pw.r  wnT'v,^','J""''''T'^  •'''^"^  ^'^rist  did  not  say,  o« 
thl^^lr'-  '^'"  ^  '".""^  "™y  '^^"'■'^h,  \,^x\.  changes  immediately 

of  tDin.0,? "^  'S^'  l'®  "^'"^'=''  addressed  Peter,  nor  any  other 
of  h'  cCrrh'ofI?'  ""  ^")"-^,'"=^<^y  "f  Peter,and  the  infallibility 

ta-  of  the  worH  '^-  ^'■\"°'  ^  ^^  f"^"d  in  this.     On  the  mean: 
ui„  Of  tne  word  c,iurc\  see  at  the  conclusion  of  this  chapter. 


heaven  :  and  wliatsoevor  thou  shalt  bind  on  earth  shall  be 
bound  in  heaven  ;  and  whatsoever  thou  shalt  loose'on  earth 
shall  be  loosed  in  heaven. 

20  h  Then  charged  he  his  disciples  that  they  should  tell  no 
man  tliat  he  was  Jesus  tlie  Christ. 

2111  From  that  time  forth  began  Jesus  '  to  show  unto  his  dis- 
ciples, how  that  lie  must  go  unto  Jerusalem,  and  sufTer  many 

c  ^ '?''V,-^X~~J',  "^i '^- ^  Marks.  30-  Luke  9.  21.  .lohn  11.27.  1  Cor  2  8  CI, 
8.  4  &  3  3n.-,Ch.20. 17.  Mk.  8.  31.  &  9.  31.  fc  in.  33.  Lk.  9.  23.  &  IS.  31.  !t  2)  6  - 


Ihe  gates  of  hell,  ixvXai  Kiav,  i.  e.  the  machinations  and 
powers  of  the  invisible  world.  In  ancient  times  the  gates  of 
fortified  cities  were  used  to  liold  councils  in  ;  and  were  usually 
places  of  great  strength.  Our  Lord's  expression  means,  that 
neither  the  plots,  stratagems,  nor  strength  of  Satan  and  his 
angels,  should  ever  so  far  prevail  as  to  destroy  the  sacred 
trutlis  in  the  above  confession.  Sometimes  the  gates  are  ta- 
ken for  the  troops  which  issue  out  from  tliem— we  may  firm- 
ly believe,  that  though  hell  should  open  her  gates,  and  vomit 
out  her  devil  and  all  his  angels  to  fight  against  Christ  and  his 
saints,  ruin  and  discomfiture  must  be  the  consequence  on 
tiieir  part ;  as  the  arm  of  Omnipotence  must  prevail. 

19.  7'he  keys  of  the  kingdom]  By  the  kingdom  of  heaven, 
we  may  consider  the  true  church,  tliat  house  of  God,  to  be 
meant,  and  by  tlie  keys,  the  power  of  admitting  into  that  house, 
or  of  preventing  any  improper  person  from  coming  in.  In 
other  words,  the  doctrine  of  salvation,  and  the  full  declaration 
of  the  way  in  which  God  will  save  sinners  :  and  who  thcv 
arc  that  sliall  be  finally  excluded  from  heaven  ;  and  on  wha't 
account.  When  the  Jews  made  a  man  a  Doctor  of  the  Law 
they  put  into  his  hand  the  key  of  the  closet  in  the  temple' 
where  tlio  sacred  books  were  kept,  and  also  tablets  to  write 
upon  ;  signifying  by  this,  that  they  gave  him  authority  la 
teach,  and  to  explain  the  Scriptures  to  the  people.— i1/«?7/7i. 
This  prophetic  declaration  of  our  Lord  was  literally  fulfillerl 
to  Peter,  as  he  was  made  ihe  first  instrument  of  opening  i.  e 
preaching  the  doctrines  of  the  kingdom  of  heaven  to  ihe  Jews 
Acts  ii.  41.  and  to  the  Gentiles,  Acts  x.  44^7.  xi.  1.  xv.  7. 

Whatsoever  thou  shalt  bind  on  earth]  This  mode  of'cx- 
pression  was  frequent  amongthe  Jews  :  they  considered  th.-it 
every  thing  that  was  done  upon  earth  according  to  the  ordi-r 
of  God,  was  at  the  same  time  done  in  heaven  :  hence  tl'cv 
were  accustomed  to  say,  that  when  the  priest,  on  the  dnv  of 
atonement,  offered  the  two  goals  upon  earth,  the  same  were 
offered  in  heaven.  As  one  goat  therefore  is  permitted  to  es- 
cape  on  earth,  one  is  permitted  to  escape  in  heaven  ;  and  when 
tlie  priest  casts  the  lots  on  earth,  the  priest  also  casts  the  lots 
in  heaven.  See  Sohar.  Levit.  fol.  26.  and  see  Lightfoot  and 
Schoettgen.  These  words  will  receive  considerable  light  from 
Levit.  xiii.  3.  and  23.  The  priest  shall  look  upon  hi?n  (tlie  lei)- 
er)  and  pronounce  him  unclean.  Heb.  inN  NDt3i  vetime  otho 
he  shall  pollute  him,  i.  e.  shall  declare  him  polluted  from  the 
evidences  mentioned  before,  and  in  ver.  23.  Tlie  priest  slmll 
pronounce  him  clean  pan  i-inioi  vetiharo  hacohen,  the  priest 
shall  cleanse  him,  i.  e.  declare  he  is  clean  from  the  evidences 
mentioned  in  the  verse.  In  the  one  case  the  priest  declared 
the  person  infected  with  the  leprosy,  and  unfit  {or  civil  so- 
ciety :  and  in  the  other,  that  the  suspected  person  was  clean, 
and  might  safely  associate  with  his  fellows  in  civil  or  religious 
assemblies.  The  disciples  of  our  Lord,  from  having  the  keys 
I.  e.  the  true  knowledge  of  the  doctrine  of  the  kingdom  of 
heaven,  should  be  able  at  all  times  to  distinguish  between  the. 
clean  and  the  unclean,  and  pronounce  infallible  judgment: 
and  this  binding  and  loosing,  or  pronouncing  fit  or  unfit  for 
fellowship  with  the  mevibers  of  Christ,  being  always  accord- 
ing to  the  doctrine  of  the  Gospel  of  God,  should  be  considered 
as  proceeding  immediately  from  heaven,  and  consequentlv  as 
divinely  ratified. 

That  binding  and  loosing  were  terms  in  frequent  use  amon'^ 
the  Jews,  and  that  they  meant  bidding  and  forbidding,  gran  T- 
ing  and  refusing,  declaring  laieful  or  unlawful,  &c.  Ur. 
Lightfoot,  after  having  given  nwnerous  instances,  thus  con- 
cludes : 

"  To  these  may  be  added,  if  need  were,  fhe  frequent,  (shall 
I  say  7)  or  infinite  use  of  the  phrases,  imai  "iiDN  Bound  and 
loosed,  which  we  meet  with  thousands  of  times  over.  But 
from  these  allegations  the  reader  sees  abundantly  enough  both 
the  frequency  and  the  common  use  of  this  phrase,  and  the 
sense  of  it  also;  namely,  first,  that  it  is  used  in  doctrine  and  in 
judgments,  concerning  things  allowed,  or  not  allowed,  in  the 
law.  Secondly,  that  to  bind  is  the  same  with  to  forbid  or  to 
declare  forbidden.  To  think  that  Christ,  when  he  used  the 
common  phrase,  was  not  understood  by  his  hearers  in  tlie 
common  and  vulgar  sense,  shall  I  call  it  a  matter  of  laughter 
or  of  madness  t 

"  To  this,  therefore,  do  those  words  amount :  When  the  time 
was  come  wherein  the  Mosaic  Law,  as  to  some  part  of  it,  was 
to  be  abolished,  and  left  off,  and  as  to  another  part  of  it,  was 
to  be  continued  and  to  last  for  ever,  he  granted  Peter  here, 
and  to  the  rest  of  the  apostles,  chap,  xviii.  18.  a  power  to 
abolish  or  coy  firm  what  they  thought  good,  and  as  they  thought 
good  ;  being  taught  this,  and  led  bv  the  Holy  Spirit,  as  if  he 
should  say,  Whatsoever  ye  shall  bind  in  the  Law  of  Moses 
that  is  forbid,  it  shall  be  forbidden,  the  divine  authority  con- 
firming it ;  and  whatsoever  ye  shall  loose,  that  is,  permit,  or 
shall  teach,  that  it  is  permitted  and  laieful,  shall  be  lawful 
and  permitted.  Hence  they  6o«7)rf,  that  is  forbad,  circum- 
cision to  the  believers ;  eating  of  things  ofl'ered  to  idols  oi 
79 


Necessity  of 


ST.  MATTHEW. 


inking  up  the  croSs. 


things  of  the  elders,  and  chief  priests  and  scribes,  and  be  kill- 
ed, and  be  raised  again  the  tliird  day. 

22  Tlien  Peter  took  him,  and  began  to  rebuke  him,  saying, 
'  Be  it  far  from  thee.  Lord,  tliis  shall  not  be  unto  thee. 

2-3  But  he  turned,  and  said  unto  Peter,  Gel  thee  behind 
me,  ''Satan;  "^  thou  art  an  offence  unto  me:  for  thou  sa- 
vourest  not  the  things  that  be  of  God,  but  those  that  be  of 
men. 

24  n  d  Then  said  .Jesus  unto  his  disciples.  If  any  man  will 
come  after  me,  let  him  deny  himself,  and  take  up  his  cross, 
and  follow  me. 

a  Gr.  Pity  thyself— b  Pee  S  Sam.  19.  S.— c  Rom.  8.  7.— tl  Ch.  10.  38.  Mark  8.  34. 
Luke  9.  W.  &  M.  27.  Acts  H.  S3.  1  Thess.  3.  3.  2  Tim.  3.  12.-6  Luke  17.  33.  John 
12.  S5.— f  Psa.  49.  7,  S.—g  Ch.  26.  64.    Mark  8.  38.     Luke  II.  2S. 


things  strangled,  and  of  blood  for  a  time,  to  the  Gentiles  ; 
and  that  which  they  hound  on  earth,  was  confirmed  in  hea- 
Ten.  They  loosed,  that  is,  allowed  purification  to  Paul,  and 
to/our  other  brethren,  for  the  shunning  of  scandal.  Acts  xxi. 
24.  and,  in  a  word,  by  these  words  of  Christ  it  was  committed 
to  them,  the  Holy  Spirit  directing,  that  they  should  make  de- 
crees concerning  religion,  as  to  the  use  or  rejection  of  Mosaic 
rites  and  judgments,  and  that  either  for  a  time,  or  forever. 

"  Let  the  words  be  applied  by  way  of  paraphrase  to  the 
matter  that  was  transacted  at  present  with  Peter.  '  I  am  about 
to  build  a  Gentile  church,'  saith  Christ,  '  and  to  thee,  O  Peter, 
do  1  give  the  kays  of  the  kingdom  of  heaven,  that  thou  mayest 
Urst  open  the  door  of  faith  to  them;  but  if  thou  askest  by  what 
rule  that  church  is  to  be  governed,  when  the  Mosaic  rule  may 
seem  so  improper  for  it,  thou  shalt  be  so  guided  by  the  Holy 
Spirit,  that  whatsoever  of  the  Law  of  Moses  thou  s\\^\tforbid 
them  shall  be  forbidden ;  whatsoever  thou  granttst  them 
shall  be  granted,  and  that  under  a  sanction  made  in  heaven.' 
Hence,  in  that  instant,  when  he  should  use  his  keys,  that  is, 
when  he  was  now  ready  to  open  the  gate  of  the  Gospel  to  the 
Gentiles,  Acts  x.  he  was  taught,  from  heaven,  tliat  the  con- 
sorting of  the  Jew  with  the  Gentile,  which  before  had  been 
bound,  was  now  loosed :  and  the  eating  of  any  creature  con- 
venient for  food,  was  now  loosed,  which  before  had  been 
bound;  and  he  in  like  manner  looses  both  these. 

"  Those  words  of  our  Saviour,  John  xx.  23.  ^Vh.ose  sins  ye 
remit,  they  are  remitted  to  them,  for  the  most  part  are  forced 
to  the  same  sense  with  these  before  us,  when  they  carry  quite 
another  sense.  Here  the  business  is  of  doctrine  only,  not  of 
persons;  there  of  persons,  not  of  doctrine.  Here  of  things 
laicful  or  utilawful  in  religion,  to  be  determined  by  the  apos- 
tles; there  of  persons  obstinate  or  not  obstinate,  to  be  punish- 
ed by  them,  or  not  to  be  punished. 

"As  to  doctrine,  the  apostles  were  doubly  instructed.  1.  So 
long  sitting  at  the  feet  of  their  Master,  they  had  imbibed  the 
evangelical  doctrine.  2.  The  Holy  Spirit  directing  them,  they 
were  to  determine  concerning  the  legal  doctrine  and  practice, 
being  completely  instructed  and  enabled  in  both  by  the  Holy 
Spirit  descending  upon  them.  As  to  the  persoyis,  they  were 
endowed  with  a  peculiar  gift,  so  that  the  same  Spirit  directing 
them  if  they  would  retain,  and  punish  the  sins  of  any,  a 
power  was  delivered  into  their  hands  of  delivering  to  Satan, 
of  punishing  with  diseases,  plagues,  yea,  death  itself,  which 
Peter  did  to  Ana7iias  and  Sapphira ;  Paul  to  Elymas,  Hy- 
meneus,  and  Philetus,"  &c. 

After  all  these  evidences  and  proofs  of  the  proper  use  of 
these  terms,  to  attempt  to  press  the  words  into  the  service 
long  assigned  them  by  the  Church  of  Rome,  would,  to  use  the 
words  of  Dr.  Lightfoot,  be  a  "  a  matter  of  laughter  or  of  mad- 
ness." No  church  can  use  them  in  the  sense  thtts  imposed 
upon  them,  which  was  done  merely  to  serve  secular  ends ; 
and  least  of  all  can  that  very  church,  that  thus  abuses  them. 

20  Then  charged  he  his  disciples]  AitorciXaro,  he  strictly 
charged  them.  Some  very  good  MSS.  have  fneTtiirjaev,  he  se- 
verely charged — cominatus  est — he  threatened.  These  are  the 
readings  of  the  Cod.  Bezce,  both  in  the  Greek  and  Latin. 

The  Christ]  The  common  text  has  Jesus  the  Christ,  but  the 
word  Jesus  is  omitted  by  54  MSS.,  some  of  which  are  not  only 
of  the  greatest  authority,  but  also  of  the  greatest  antiquity. 
It  is  omitted  also  by  the  Syriac,  later  Persic,  later  Arabic, 
Sclavonic,  six  copies  of  the  Itala,  and  several  of  tlie  Fathers. 
The  most  eminentcritics  approve  of  this  omission,  and  Gries- 
bach  has  left  it  out  of  the  text  in  both  his  editions.  I  believe 
the  insertion  of  it  here  to  be  wholly  superfluous  and  impro- 
per :  for  the  question  who  is  this  Jcsms?  Peter  answers,  he 
is  0  'Xpts'o;,  tlie  3Iessiah.  The  word  Jesus  is  obviously  im- 
proper. What  our  Lord  says  here  refei-s  to  Peter's  testimony 
m  ver.  16.  7'hou  art  the  Christ — Jesus  here  says.  Tell  no 
man  that  Tarn  the  Christ,  i.  e.  the  Messiah;  as  the  time  for 
his  full  manifestation  was  not  yet  come — and  he  was  not 
willing  to  provoke  the  Jewish  malice  or  the  Roman  envy,  by 
permitting  his  disciples  to  announce  him  as  the  Saviour  of  a 
lost  world.  He  chose  rather  to  wait  till  his  resurrection  and 
ascension  had  set  this  truth  in  the  clearest  light,  and  beyond 
the  power  of  successful  contradiction. 

_  21.  From  that  time  forth  began  Jesus.  &c.]  Before  this 
time  our  Lord  had  only  spoken  of  his  death  in  a  vague  and 
obscure  manner,  see  chap  xii.  40.  because  he  would  not  afflict 
his  disciples  with  this  matter  sooner  than  necessity  required  : 
but  now,  as  the  time  of  his  crucifixion  drew  nigh,  he  spoke 
of  his  siiffenngs  and  death  in  the  most  express  and  clear 
terms.  Three  sorts  of  persons,  our  Lord  intimates,  should 
be  tlie  cause  »i  his  death  and  passiuu ;  the  elders,  the  chiaf 
80  ^ 


25  For  ^  whosoever  will  save  his  life,  shall  lose  it :  and  who- 
soever will  lose  his  life  for  my  sake  sliall  find  it. 

26  For  what  is  a  man  profited,  if  he  shall  gain  the  whole 
world,  and  lose  his  own  soul  1  or  <  what  shall  a  man  give  in 
excliange  for  his  soul  1 

27  For  s  the  Son  of  man  shall  come  in  the  glory  of  his  Father 
h  with  his  angels ;  ■  and  then  he  shall  reward  every  man  ac- 
cording to  his  works. 

28  Verily  I  say  unto  you,  k  There  be  some  standing  hern, 
which  shall  not  taste  of  death,  till  they  see  the  Son  of  man 
coming  in  his  kingdom. 

hDan.  7.  10.  Zech.  14.  5.  Ch.SS.  31.  Ju^le  14.— i  .Tob  3-1,  11.  P?a.  62.  12.  Prov. 
24.12.  .Ter.  17.  10.  &  32.  19.  Rom.  2.  6.  1  Cor.  3.  8.  2Cor.  5.  10.  1  Fcl.  1.  17. 
Rev.  2.  23.  &  22.  13.— k  Mark  9.  1.    Luke  9.  23. 


priests,  and  tiie  scribes.  Pious  Qluesnel  takes  occasion  to  ob- 
serve from  this,  that  Christ  is  generally  persecuted  by  these 
three  descriptions  of  men;  rich  men,  who  have  their  portion 
in  this  life  ;  ambitious  and  covetous  ecclesiastics,  who  seek 
their  portion  in  this  life  :  and  conceited  scholars,  who  sot  up 
their  wisdom  against  the  wisdom  of  God,  being  more  intent 
on  criticising  words,  than  in  providing  for  the  salvation  of 
their  souls.  The  spirit  of  Christianity  always  enables  a  man  to 
bear  tlie  ills  of  life  with  patience,  to  receive  death  with  joy ; 
and  to  expect,  by  faith,  the  resurrection  of  the  body,  and  the 
life  of  the  world  to  come. 

22.  Then  Peter  took  him]  TlpoaXaffoi.icvoi — took  him  tip — 
suddenly  interrupted  him,  as  it  were  calling  him  to  order — 
See  Wakefield.  Some  versions  give  npoaXapopcvoq  the  sense 
of  calling  him  aside.  The  word  signifies  also  to  receive  in 
a  friendly  manner — to  embrace  ;  but  Mr  W.'s  translation 
agrees  better  with  the  scope  of  the  place.  A  man  like  Peter, 
who  is  of  an  impetuous  spirit,  and  decides  without  considera- 
tion, upon  every  subject,  must  of  necessity  be  often  in  the 
iBrong. 

Be  it  far  from  thee,  Lord]  I\c(og  coi  Kvpte,  Be  merciful  to 
thyself.  Lord :  see  the  margin.  So  I  think  the  original  should 
be  rendered.  Peter  knew  that  Christ  had  power  sufficient 
to  preserve  himself  from  all  the  power  and  malice  of  the 
Jews ;  and  wished  hrm  to  exert  that  in  his  own  behalf,  which 
he  had  often  exerted  in  the  behalf  of  others.  Some  critics  of 
great  note  think  the  expression  elliptical,  and  that  the  word 
Oeo;,  God,  is  necessarily  understood,  as  if  Peter  had  said, 
God  be  merciful  to  thee !  but  I  think  the  marginal  reading  is 
the  sense  of  the  passage.  The  French,  Italian,  and  Spanish, 
render  it  in  the  same  way.  Blind  and  ignorant  man  is  ever 
finding  fault  with  the  conduct  of  God.  Human  reason  cannot 
comprehend  the  mc&rnviWon  of  \\\e  Almighty's  Felloio,  (Zech. 
xiii.  7.)  nor  reconcile  the  belief  of  his  divinity  with  his  suf- 
ferings and  death.  How  many  Peters  are  there  now  in  the 
world,  who  are  in  effect  saying,  this  camiot  be  done  unto  thee 
— thou  didst  not  give  thy  life  for  the  sin  of  the  world — it  would 
be  injustice  to  cause  the  innocent  to  sufTerthus  for  theguilty 
—But  what  saith  God  7  ffis  soul  shall  be  made  an  offering 
for  sin — he  shall  taste  death  for  every  man — the  iniquities  of 
us  all  were  laid  upon  him — Glorious  truth !  may  the  God  who 
published  it  have  eternal  praises! 

23.  Get  thee  behind  me,  Satan]  ICirays  owtaw  pov,  Harava. 
Get  behind  me,  thou  adversary.  This  is  the  proper  transla- 
tion of  the  Hebrew  word  IBS'  Satan,  from  which  the  Greek 
word  is  taken.  Our  blessed  Lord  certainly  never  designed 
that  men  should  believe  he  called  Peter  devil,  because  he 
through  erring  affection  had  wished  him  to  avoid  that  death 
which  he  predicted  to  himself.  This  translation  which  is 
literal,  takes  away  that  harshness  which  before  appeared  in 
our  Lord's  words. 

Thou  art  an  offence  unto  me] — TKavSaXov  pov  ti — TTiou  art 
a  stumbling-block  in  my  way,  to  impede  me  in  the  accom- 
plishment of  the  great  design. 

Thou  savourest  not]  That  is,  dost  not  relish,  ov  (ppovr.ig,  or, 
thou  dost  not  understand  or  discern  the  things  of  God — thou 
art  wholly  taken  up  with  the  vain  thought  that  my  kingdom 
is  of  this  world.  He  who  opposes  the  doctrine  of  the  atone- 
ment  is  an  adversary  and  offence  to  Christ,  though  he  be  as 
sincere  in  his  profession  as  Peter  himself  was.  Let  us  be- 
ware of  false  friend.ships.  Carnal  relatives,  when  listened  to, 
may  prove  the  ruin  of  those  whom,  through  their  mistaken 
tenderness,  they  wish  to  save.  When  a  man  is  intent  on  sa- 
ving his  own  soul,  his  adversaries  are  often  those  of  his  own 
household. 

24.  Will  come  after  me]  i.  e.  to  be  my  disciple.  This  dis- 
course was  intended  to  show  Peter  and  the  rest  of  the  disci- 
ples the  nature  of  his  kingdom  ;  and  that  the  honour  that  Co- 
meth from  the  world,  was  not  to  be  expected  by  those  who 
followed  Christ. 

The  principles  of  the.  Christian  life  are.  First.  To  have  a 
sincere  desire  to  belong  to  Christ.  If  any  man  be  willing  to 
be  my  disciple,  &c.  Secondly.  To  renounce  self-dependance, 
and  selfish  pursuits.-  Z/cZ  him  deny  himselp.  Thirdly.  To 
embrace  the  condition  which  God  has  appointed,  and  bear  the 
troubles  and  difficulties  he  may  meet  with  in  walking  the 
Christian  road. — Let  him  take  up  his  cross.  Fourthly.  To 
imitate  .Jesus,  and  do  and  suffer  all  in  his  spirit.— ie<  him 

FOLLOW  ME. 

Let  him  deny  himself]  AirapvricraadcLi,  may  well  be  interpre- 
ted, Let  him  deny,  or  renounce  himself  fully — in  all  respects 
perseveringly.  It  is  a  compounded  word,  and  the  preposition 
airj  abundauily  iiwreases  the  meaiiing.    A  follower  of  Christ 


Dhserlation  on  parablgn, 


wi  1  need  to  observe  it  in  its  utmost  latitude  of  meaning  in 
order  to  be  happy  here,  and  glorious  hereafter.  A  meLn's'self 
IS  to  him  the  prime  cause  of  most  of  Lis  miseries.  Bee  tlip 
note  on  Mark  viii.  34. 

•25.  For  whosoever  will  save  his  life]  That  i.s,  ihalt  wish  to 
ifavekis  life— at  the  expense  of  his  conscience,  and  castine 
aside  the  Cross,  he  shall  lose  (7,— the  verv  evil  he  wished  to 
nvoid,  shall  overtake  him;  and  he  shall  idse  his  soul  into  the 
bargain,  hee  tlien  how  necessary  it  is  to  renounce  o'le's self ' 
l.iit  whatsoever  a  man  loses  in  this  world,  for  liis  steady  at- 
tachment to  Christ  and  his  cause,  he  shall  have  amiilv  made 
Ui)  to  him  m  the  eternal  world. 

•26.  Lose  /lis  own  soi/l]  Or,  lose  his  fife,  rrjv  •■pi'x'l''  avror' 
On  what  authority  man \-h:ive  translated  the  word  O/uvn  in 
tn<;  ^lth  verse,  life,  and  in  this  verse,  soul,  I  know  not  •  but 
am  certain  it  means  life  h\  botli  places.  If  a  man  should  gain 
the  whole  world,  its  riches,  honours,  and  pleasun-s  and  losp 
his  lije,  what  would  all  these  prolit  him,  seeing  they  can  only 
be  enjoyed  during  life  ?  But  if  the  words  be  appfied  to  the 
soul,  ihey  show  the  difficulty-iha  ?iecessihj~SLn(l  importance 
01  salvation.  The  world,  the  devil,  and  a  man's  own  heart 
nre  opposed  to  his  salvation;  tlierefore  it  is  difficult  Tlie 
sou  w.us  made  for  God,  and  can  never  be  united  to  him,  nor 
be  happy  till  saved  from  sin  1  therefore  it  is  necessarij  He 
wlio  IS  saved  from  his  sin,  and  united  to  God,  possesses  the 
\umost  lehcity  that  the  human  soul  can  enjoy  eitlier  in  this 
or  the  coming  world:  tlierefore,  this  salvation  is  important. 
hee  also  the  note  on  Luke  ix.  25. 

27.  Fer  tiie  Son  of  man  shall  come  in  the  glory  of  his  Father^ 
Tins  seems  to  refer  to  Dun.  vii.  13,  14.  "Behold,  one  like  the 
t.on  of  man  came— to  the  Ancient  of  days-and  there  was 
given  hiui  dominioii,  and  glory,  and  a  kingdom,  that  all  peo- 
ple, and  nations,  and  languages,  sliould  serve  him."  This  was 
tlie  g  orious  mediatorial  kingdom  which  Jesus  Christ  was  now 
about  to  set  up,  by  the  destruction  of  the  Jewish  nation  and 
p  .litv,  and  the  diirusion  of  his  Gospel  through  the  whole 
world.  If  the  words  be  taken  in  this  sense,  the  ansrels  or 
nie.?3engers  may  signify  the  apostles  and  successors  in  the 

lioWrfri"'T^P''''"'''V'?^ /''''.  ^'"■"P'^1  *>»  'he  power  of  the 
f  loly  Ghosu  It  IS  very  ikely  that  the  words  do  not  apply  to 
tHe  fiiialjudgmtiit,  to  which  they  are  generally  referred ;  "but 

liiy  of  Penlecost  ""^  °^  ^""^'^  ^'"'^"^  ^""^  P"'^'^'"  ''^^®''  "'° 

:iS.  Tliere  be  some-^hich  shall  not  taste  of  drath]  This 
ver.se  seems  to  confirm  the  above  exnlanatidn,  as  our  Lord 
«r.n;Ti  /  fP'^^f  "'  the  establishment  of  the  Christian  church 
^llZ'tn  t^uJ  ''^'^"'ecost,  and  its  final  triumph  after  the  de- 
^ti  uction  01  the  Jewish  polity  ;  as  if  he  liad  said,  ^'  Some  of 
DHcV™^  ThP  fl/1'  ■'"?•"  '^""/'""'^  to  li^-e  until  these  things  take 
mv  whi,.hnL  i""*!";"""  "f -'.e'-usalem,  and  the  Jewish  econo- 
vJ'^k^°"l^-°'"^  h"-e  predicts,  took  place  about  forty-three 
,^^;;  M  '  ^^'?'-  f^'^  ^"""^  of  the  persons  now  with  him 
f  he  MP=^-'^'.^'l-"^"i  period,  and  witnessed  the  extens  on 
of  tlie  Messiaas  kingdom;  and  our  Lord  told  them  these 
things  before,  that  when  they  came  to  pass,  they  u"i^.h?  bo 

Ihe  other  promises  and  prophecies  which  concerned  the  ex 
tension  and  support  of  the  kingdom  of  Christ. 
Z-,-  f^ ;  ''ysaom,  or  in  his  kingdom.  Instead  of  3am\eta 
kingdnm,  four  M.SS.,  later  SyriSc,  Coptic.  Ethionic  Saxon 
?hcrri;-.r/r°'  th'=^'«'".,>-ith  several  of  trSmitS^: 
«//,?;  F^K  ^'^-  ^fr^  •■  ^."-'^  to  this  i,  added,  rov  harpoi  avrov, 
?(,-  -^  ■  *'"'  ,''^'  ^\''^^  ^"*^-  """^  the  versions  mentioned  be! 
n^l-;A  1  "'^}''^  ^''®  passage  a  little  more  conformable  to  the 
ff'/~!^-^"heady  quoted  from  Daniel :  and  it  must  appear  very 

rtui^'u  l^^  rl'f  '"'i'"'''  P''^-^"^"  ^P''^'^^  "ot  of  a  future  judg 
tnout,  but  of  the  destruction  of  the  Jewish  polity  ;  and  the 
glorious  spread  of  Cliristianity  in  the  earth,  (by  the  preach! 
mg  of  Christ  crucified)  hy  the  apostles  and  'their  "mmedlate 
successors  in  the  Christian  church.  "'euiaie 

n.!'  }2}^  J'S'-'Ples,  by  being  constantly  with  their  Master,  were 
not  only  guarded  against  error,  but  were  tau-ht  the  whole 
"  whLTp"'""'"  r'-^""'  "'^  opportunity  of  wailingupon  God 
-\yhile  Jesus  continues  to  teach,  our  ear  and  heart  should  be 
open  to  receive  his  instructions.  That  what  we  have  alreadv 
received  may  be  etfeciual,  we  must  continue  tohearand  prav 
oi  .  Let  us  bevvare  of  the  error  of  the  Pharisees  !  they  mind^ 
ed  only  external  performances,  and  those  things  by  which  thev 
ffrx^^nf  ?""*'?v."'''™  """^  rei.utation  among  men  ;  thus  hun7 
em  ^hl"";'  i^';  '-"^  '°"'.°''  """^"^^'on,  were  neglected  by 
wpri^  r  i'.f/^'^'f  reward-tbe  approbation  of  those  who 
^^ro  .1  '^^f;  "te  of  vital  religion  as^hemselves-Let  us  be 
ware  al.so  of  the  error  of  the  Sadducees,  who,  believing  no 
world  h''.''^  ^'l\  ''^'  'l^Pe'^ded  on  the  good  things  of^his 
be.fov^^h„  "f  '^^tterers  and  slaves  of  those  who  could 
onlvin  hfs  ifp"''4,1''^"'''  '"'■  Pharisees,  had  their  portion 
dur^  fn  I  c  ^-  '^"  ["'^  religions,  and  false  principles,  con- 
othi  x'  f  ''"^  '-■"''•  however  contrary  they  appear  to  each 
tl^  Sadducee'','«'^'.'  pT'''-"'^  '"'""•^  ""IP"'"^  to  each  other  than 
snfnetn  .    ?i      ^^^  Phansecs,  yet  their  doctrines  lead  to  the 

"r  GodTn'lhr„7i°"^ '''''''''''"  ""''"°''''-  --•^^•^P'^rated 
thfs  fhZer^  w^"^"""^^","  mentioned  in  the  conclusion  of 
and  rei' n  of  Chri^  ^.  •  ^''•"I  ^"^  'he  "ature  of  the  kingdom 
it"  obfec  the  ni^f '  ;t '^t™ly  spiiitual  and  divine  ;  having  for 
Rind  WorMlv  no"'  ''°''"*^=?,  '"'"'l  future  happiness  of  man- 
VOL    V.        ^     ^'  '^  ''■^"  "^  "''^'^''^'y  ^^'^ims  were  to  be 


CHAPITER  XVI. 


fables,  similitudes,  cf-c,- 


e.xcluded  Irom  it.  Christianity  forbids  all  worldly  cvnecta. 
tions,  and  promises  blessedness  to  tliose  alone  wi  o  befn  the 
cross  leading  a  life  of  mortif  cation  and  selCdenial.  t^s 
How  Jim  h.  ,  "s  an  example  that  we  shouldfollow  his  steps. 
How  did  he  liyel-What  views  did  he  entertain?  In  what 
light  did  he  view  worldly  pomp  and  splendour?  These  are 
questions  which  the  most  superficial  reader  mav,  without  dif. 
i'^  I  r>;''."*u^'""}?h)simmediateconvictioii.  And'has  not  Christ 
said  that  Ihe  d,sa pie  IS  not  A'BovS  ths  Master  /  U  im  hum. 
O.ed himself  how  can  he  look  upon  tliose.  who.  professing  faith 
/,-.,^^  'I'^T^  are  co«/brme(/  to  the  world,  and  mind  earthly 
rung.,  {  These  disciples  afiect  to  be  above  their  Lord  ;  anS 
as  they  neither  bear  his  cross,  nor  follow  him  in  tlie  regene- 
bp  =i'jL  if  ?i  '""''t  'ook  for  another  heaven  than  that  in  which 
1  e  sits  at  ilie  right-hand  of  God.  This  is  an  awful  subject, 
but  how  few  of  those,  called  Christians,  lay  it  to  heart !  ' 

time  in  V  ■"?Q'""7f,"'  '"J'^eek,  c,K>„<na,  occurs  for  the  first 
a?.,,,?,  ■  '■^-  "^  ^'"^  chapter.  Tl-.e  word  simply  means  an 
«f  fnH  r^  ^'""'''"'^'"^?""''"'  the  «c/«re  of  which  is  to  be  under- 
f^  wpii  .r"."*"""""  circumstances  ;  for  the  word  eKK\n<7ta, 
niipHt  '■  ""^  covgreffalion  and  assembly,  may  be  ap. 

Aether  for7  "T'f"''''^'''  "/  P^P'"^'  '"""^  °f  '>"''  .-gathered  to- 
Acts  viv  ■^i  f-^'l°'"  ««'«"!/«' purposes.  Hence  it  is  used, 
T^ain^  P.ni  the  moA  or  co7,fused  rabble,  gathered  together 
a^'aiast  Paul,  cKKXrjfnaavyKcxviJicvr,,  which  the  town-clerk  dis- 

,r:Z.n  )  r"''*^  rxK\,,,na  seems  to  be  derived  froih  tKKnXcw, 
nnl  inHp  .°'^'  "x'  ■^''°'"\  '■  ''■  ^"  assembly  gathered  out  of  a 
nil  titude ;  and  must  have  some  other  word  joined  to  it, 
to  determine  Its  nature,  viz.  the  church  of  GrrJ  ■  the  con- 
gregation collected  by  God,  and  devoted"^ to  his  servi  e. 
Uie  church  of  Christ:  the  whole  company  of  Christians 
wheresoever  found;  because  by  the  preaching  of  the  Gospel 
\\[7n^°  ca//ed  o««  of  the  spirit  and  maxims  of  the  wor)d^, 
ssomeMmp''='u"/nP'"''7'f."^  «hc  Christian  religion.  This 
ron"r?rnfT7"  ""f,  "'''  '"J'""'  °^  ''"ivcrsal  church,  because 
constituted  of  a  1  Ihe  professors  of  Christianity  in  the  world, 

ahsnrH  fr^'^'l  "^ P"':'''''  ^'^"^-^  '"^^  belong;  and  hence  the 
^•^^-  w  P^,/  I'PP'y'"*''  the  term  catliolic,  which  sienities  uni. 
Jn  .;? '  totl'at  very  small  portion  of  it,  the  Church  of  Rome. 
,•  i^-  H  1  ™  "T^^'  h/fore  Christians  had  any  stated  build ■ 
Wn',  inJ'  ^vorshipped  in  private  houses;  the  JDeople  that  had 
hfi^h^n  p  "f '^  r^f'*"'-  '"''^ting  together  in  .some'^one  dweil- 
ron^T-.n'Jl''  fe  low-convert,  more  convenient  and  capa- 
Z^y/!,  i^D  "'''■/,  '"t?''''  the  church  that  was  in  the  house  of 
Aquzla  and  Pnscilla,  \lom.  xvi.  3,  5.  and  1  Cor.  xvi.  19.  and 
tne  church  that  was  in  the  house  nf  Nymphas,  Col.  iv  15 
.."X'  "^  ^'r*'  ''°,"^^^  ''''=f°  dedicated  to  the  worship  of  God' 
A.,7  '^'""^i  .t^rm'^'l  f,"/^'.""  «"f"f.  kuriou  oiko.i,  the  house  of  ih'e 
tZ  '  •"','  ''™v''  "\P>'0'-ess  of  time,  became  contracted 
into  *!./»ot*  /cU7ioiA-,  and  xvpin.Kr,,  kuriake:  and  hence  kirk 
ancp"}orr  f°"'  "^'ghl'ours,  and  cypic  kirik,  of  our  Saxon 
%ll^l  ^' ,  ^''T  '''^"'^'  hy  corruption,  changing  the  hard 
Ni-xon  e  into  ch,  we  have  made  the  word  cintrch.  Tiiis  term  ■ 
though  It  be  generally  used  to  sisnify  the  people  worshiijpin.J 
in  a  particular  place,  yet  by  a  metonymy,  the  coH^onier  being 
put  lor  the  contained,  we  apply,  as"  it  was  originally,  to  the 
outlding,  which  contains  the  worshipping  people. 

In  the  proper  use  of  this  word  there  can  be  no  such  thinS 
as  THE  churc/i,  e.xclusively— there  may  be  A  churc/i,  and  the 
CHURCHE.S,  signifying  a  ;)ar/!CM/ar  congregation,  or  the  difie- 
rent  assemblies  of  religio.ts  people:  and  hence,  the  church 
ol  Home,  by  applying  it  exclusively  to  itself,  abuses  the  term 
and  ac  s  as  ridiculously  as  it  does  absurdly.  Church  is  verv 
properly  defined  in  the  19tli  article  of  the  Church  of  En.^land 
w  ,^  a  congregation  of  faithful  men,  in  the  which  the  pure 
~,?i„:°,  V^Pr-^^fhed  and  the  sacraments  duly  ministered, 
accoraing  to  Clirist's  ordinance." 

pnf  i'/wi'^p''"'''/'^ ''''"'™  *^j:«"^-'"«  ^'''^'■P,  Esq.  a  short  treatise, 
entitiecl  Aemarks  on  an  Important  Text,  (viz.  Matt,  xvi  18  > 
which  has  lone-  been  perverted  by  the  Church  of  Heme  ijj 

SUPPOHT  OF  HER  VAIN  AND  BANEFUL  PRETENSIONS  TO  A  SUPERI- 
CHimCHF,^^"^'"^    DOMINION    OVER  ALL    OTHER    EPI.SCOPAL 

As  I  should  feel  it  an  honour  to  introduce  the  name  of  such 
a  veteran  m  the  cause  of  religion,  liberty,  and  learning,  Jnto 
my  work ;  so  it  gives  me  pleasure  to  insert  the  substance  of 
nis  tract  here,  as  forming  a  strong  argument  against  a  most 
antichristian  doctrine. 

"And  I  also  say  unto  thee,  TJiat  thou  art  PETER;  and 
upon  this  ROCK  I  will  build  my  chilrch,  and  the  gates  of 
ncll  shall  not  prevail  against  it.     Matt.  Xvi.  IS. 

"  The  Greek  word  Tterpoi,  (.Petros.or  Peter)  does  not  mean, 
a  rock,  though  it  has,  indeed,  a  relative  meaning  to  the  word 
T^trpa,  a  rock;  for  it  signifies  only  a  little  piece  of  a  rock,  or  a 
stone,  that  has  been  dug  out  of  a  rock  ;  wherebv  the  dignity 
ot  the  real  foundation  intended  by  our  Lord,  which  iie  ex- 
piessed  by  the  prophetical  figure  of  Petra,  (a  rock)  must 
iiecessarily  be  understood  to  bear  a  proportionate  superiority 
ol  dignity  and  importance  above  the  other  preceding  word 
Pelros  ;  as  Petra,  a  real  rock,  is  comparatively  superior  to  a 
mere  stone,  or  particle  from  the  rock  ;  because  a  rock  is  the 
i-cgular_^^Mr«?(re  expression  in  Holy  Scripture  for  a  Divine 
Protector  J  ■^V'yD  nm^  Jehovah  (is)  my  rock,  (2  Sam.  xxii.  2.  and 
Psal.  xviu  2.)  Again,  ^-mx  ^7\bt<my  God  (is)  7ny  rock,  (2  f^am 
XXII.  2.  and  Psal.  xviii.  2.)  and  again,  i:>-i'?n  •nj.'Vsn  ivi  ^D1  an<i 
who  (is)  a  rock,  except  our  God  1  2  Sam.  xxii  32. 
81 


Observations  on  the  pretended 


ST.  MATTHEW. 


supremacy  of  the  biahop  of  Rome. 


"  .Many  other  examples  may  be  found  throughout  the  Holy 
Scriptures  ;  but  these  si.x  alone  are  surely  sufficient  to  eslab- 
ish  the  true  meaning  of  the  figurative  e.vpression,  used  by 
our  Lord  on  this  occasion  ;  as  they  demonstrate,  that  nothing 
of  less  importance  was  to  be  understood  than  that  of  our  Lord's 
own  divine  dignity,  as  declared  by  St.  Peter  in  the  preceding 
context — '  Thou  art  the  Christ,  the  Son  of  the  livirtg  God  ." 

"Tliat  our  Loi-d  really  referred  to  this  declaration  of  Peter, 
relating  to  his  own  divine  dignitij,  as  being  the  true  rock  on 
which  he  would  build  his  church,  is  established  beyond  con- 
tradiction by  our  Lord  himself,  in  a  clear  distinction  which  he 
maintained  between  the  stone,  (-n-crpoi,  petros,)  and  the  rock, 
(ncTpix,  petrel)  by  the  accurate  grammatical  terms  in  which 
both  these  worcls  are  expressly  recorded.  (For  whatsoever 
may  have  been  the  language  in  which  tliey  were  really  spoken, 
perhaps  in  CAaWee  or  i'i/rjoc,  yet  in  this  point  the  Gi-ceA  record 
is  our  only  authoritative  instructer.)  The  first  word,  Kerpug, 
being  a.  masculine  noun,  signifies  merely  a  stone;  and  the  se- 
cond word,  TTcrpa,  though  it  is  a.  feminine  noun,  cannot  signify 
any  thing  of  less  magnitude  and  importance  than  a  rock,  or 
etrong  mountain  of  defence.  The  true  meaning  of  the  name 
was  at  first  declared  by  our  Lord  to  be  Cephas,  a  stone ;  and  a 
learned  commentator,  Edward  Leigh,  Esq.  asserts,  thatffcr.oof, 
doth  a/jpayss/^nZ/yo  STONE,  lieiier  a  7-oci-.Critica  Sac  ra,p. 325. 

"  With  respect  to  the  first — The  word  zerpoi,  pelros,  in  its 
higliest  figurative  sense  of  a  stone,  when  applied  to  Peter,  can 
represent  only  one  true  believer,  or  faithful  member  of  Christ's 
church;  that  is,  one  out  of  the  great  multitude  of  true  belie- 
vers in  Christ,  who,  as  figurative  stones,  form  altogether  the 
gloriousspiritual  building  of  Christ's  church,  andno^the/ouji- 
datioyi  on  which  that  church  is  built ;  because  that  figux-ative 
character  cannot,  consistently  with  truth,  be  applied  to  any 
other  person  than  to  God  or  to  Christ  alone,  as  I  liave  already 
demoii.strated  by  several  undeniable  te.vts  of  Holy  Scripture. 
And  tliough  even  Christ  himself  is  sometimes,  in  Holy  Scrip- 
ture, called  a  stone,  (\tOoi,  but  not  -ntTpo;)  yet  whenever  this 
figurative  expression  is  applied  to  him,  it  is  always  with  such  a 
clear  distinction  o(  superiority  o\er  a\\  other  fign  rative  stones, 
as  will  not  admit  the  least  idea  of  a.ny  vicarial  stone  io  be  sub- 
stituted in  his  place;  as,  for  instance  :  He  is  called  '  the  head 
iiHone  of  the  corner,' (Psal.  cxviii.  22.)—'  in  Zion  a  precious  cor- 
ner stone,'  (Isaiah  xxviii.  16.)  by  whom  alone  the  other  living 
stones  of  the  spiritual  house  are  I'endered  '  acceptable  to  God ;' 
as  St.  Peter  himself  (previous  to  his  citation  of  that  te.xt  of 
Isaiah)  has  clearly  declared  in  his  address  to  the  churches  dis- 
persed throughout  Pontus,  Galntia,  Cappadocia,  Asia,  and 
Bithynia  ;  wherein  ho  manifestly  explains  that  very  text  of 
Isaiah,  as  follows : — '  Ye  niso,  (says  the  apostle)  as  living  stones, 
are  built  up  a  spiritual  house,  a  holy  priesthood,  to  offer  up  spi- 
ritual sacrifices  acceptable  to  God  by  (or  througli)  Jesxts 
Christ.'  (1  Pet.  ii.  5.)  Tims  plainlj*  acknowledging  the  true 
foundation,  on  which  the  other  living  stones  of  the  primitive 
catholic  church  were  built,  in  order  to  render  them  'accepta- 
ble to  God,  as  a  holy  priesthood.' 

"And  the  apostle  tnen  proceeds  (in  the  very  ne.xt  verse)  to 
his  citation  of  the  above-mentioned  text  from  Isaiah — '  Where- 
fore also'  (says  he,  ver.  6.)  '  it  is  contained  in  the  Scripture, 
Behold  I  lay  in  Zion  a  chief  corner  stone,  elect,  precious  ; 
and  lie  that  believeth  on  him,'  (ti'  avrio,  on  him,  that  is,  on  Je- 
sus Christ,  the  only  chief  corner  stone)  'shall  not  be  con- 
founded. Unto  you,  therefore,  which  believe,'  (he)  '  is  pre- 
ciou.s  ;'  (or,  an  honoiir  ;  as  rendered  in  the  margin;)  'but 
unto  them  which  be  disobedient,'  (he  is,  Sc,  also)  '  the  sto?ie 
which  the  builders  disallowed,  the  same'  (ovros,  for  there  is 
no  other  person  that  can  be  entitled  to  this  supreme  distinc- 
tion in  the  church)  '  is  made  the  head  of  the  corner.' 

"From  this  wliole  argument  of  St.  Petei-,  it  is  manifest,  that 
there  cannot  be  any  other  true  head  of  the  church  than  Christ 
himself;  so  that  the  pretence  for  setting  up  a  vicarial  head 
on  earth,  is  not  only  contrary  to  St.  Peter's  instruction  to  the 
eastern  clmrches,  long  after  Christ's  ascent  into  heaven ;  but 
also  (with  respect  to  the  inexpediency  and  impropriety  of  ac- 
knowledging such  a  viear  on  earth  as  the  Roman  pretender) 
is  equally  contrary  to  our  Lord's  own  instruction  to  his  disci- 
ples, (and,  of  course,  also  contrary  to  the  faith  of  the  true 
primiiive  catholic  church  throughoxit  the  whole  world)  when 
nc  promised  them,  that  '  Where  two  or  three  are  gathered  to- 
gether in  my  name,'  (said  our  Lord  .Tesus,  the  true  rock  of 
the  churcli)  'there  am  I  in  the  midst  of  them.'  Matt,  xviii.  20. 

"  So  that  the  appointment  of  any  '  vicar  on  earth,'  to  re- 
present that  Rock,  or  eternal  Head  of  the  church,  whose  coii- 
tinval  prese7ice,  even  with  the  smallest  congregations  on 
earth,  is  so  expressly  promised,  would  be  not  only  superflu- 
ous and'  vain,  but  must  also  be  deemed  a  most  ungrateful 
affront  to  the  benevolent  Promiser  of  his  continual  pre- 
sence; such  as  mu$t  have  been  suggested  by  our  spiritual 
enemies  to  promote  an  apostary  from  tlie  only  sure  founda- 
tion, on  which  the  faith,  hope,  and  confidence,  of  the  true 
catholic  church,  can  be  built  and  supported  ! 

"  Thus,  I  trust,  that  the  true  sense  of  the  first  noun,  rrerpos, 
a  stone,  is  here  fairly  stated;  and  also  its  relative  meaning 
to  the  second  noun,  -ircrpa,  a  rock,  as  far  as  it  can  reasonably 
be  deemed  api)licable  to  the  apostle  Peter. 

".\nd  a  due  consideration  also  of  the  second   noun,  rrtrpa, 

a  rock,  will  pi-oduce  exactly  the  same  eff'ect ;  that  is,  it  will 

demonstrate  lliat  the  supreme  title  of  therocA-,  which,  in  other 

texts   of   Holy   Scripture,  is   applied   to   Jehovah,   or   God, 

82 


alone,  (as  I  have  already  shown,)  most  certainly  was  not  in- 
tended by  our  Lord  to  be  understood  as  applicable  to  his  dis- 
ciple Peter;  but  only  to  that  true  testimony  which  St.  Peter 
had  just  before  declared,  concerning  the  divine  dignity  of  the 
Messiah—'  Thou  art  the  Christ,  the  Son  of  the  living  God.' 

"1  have  already  remarked,  that  verpa,  (a  rock,)  is  a  fejni- 
nine  noun  ;  and  a  clear  distinction  is  maintained  between 
n-e-pog,  the  masculine  noun  in  this  text,  and  thesaid/em)'7!!>ic 
noun  ncTf)a,  the  rock,  by  the  grammatical  terms  in  which  the 
latter,  in  its  relatives  and  articles,  is  expressed,  which  arc 
all  regularly  fe-miiiine  throughout  the  whole  sentence  ;  and 
thereby  tliey  demonstrate  tliat  our  Lord  did  not  intend  that 
the  new  appellation,  or  nominal  distinction,  whicli  he  had 
just  before  given  to  Simon,  (viz.  nerpo;,  the  masculine  noun, 
in  the  beginning  of  the  sentence,)  should  be  construed  as  tlie 
character  of  which  he  spoke  in  the  next  part  of  the  sentence  ; 
for,  if  he  had  really  intended  that  construction,  the  same  m,as- 
culine  noun,  ireTpos,  must  necessarily  have  been  repeated  in 
the  next  part  of  the  sentence  with  a  masculine  pronoun,  viz. 
cm  TuvT(o  Tfo  TT€Tp<o,  iustead  of  ctti  Taori]  rri  rctrpa,  the  present 
text ;  wherein,  on  the  conti-ary,  not  only  the  gender  is  chan- 
ged from  the  masculine  to  the  feminine,  but  also  the  figura- 
tive character  itself,  which  is  as  much  superior,  in  dignity,  to- 
the  apostle  Simo?i,  and  also  to  his  new  appellative  Txerpoi,  as 
a  rock  is  superior  to  a  mere  stone.  For  the  word  irtTpoi,  can- 
not signiiy  any  thing  more  than  a  stone ;  so  that  the  popish 
application  to  Peter,  (or  ircTpos,)  as  the  foundation  of  Christ's 
church,  is  not  only  inconsistent  with  the  real  meaning  of  the 
appellative,  which  Christ,  at  that  very  time,  conferred  upon 
him,  and  with  the  necessary  grammatical  construction  of  it, 
but  also  with  the  figurative  importance  of  the  other  word, 
n-erpof,  the  roc/:;  ctti  ravrr)  tt}  ncrpci,  'upon  this  rock;' thK 
declared  foundation  of  the  church,  a  title  of  dignity,  which, 
(as  1  have  already  shown  by  several  texts  of  Scripture,)  is  ap- 
plicable only  to  God,  or  to  Christ. 

"And  be  pleased  to  observe  further,  that  the  application  of 
this  supreme  title  (the  rock)  to  Peter,  is  inconsistent  (above 
all)  with  the  plain  reference  to  the  preceding  context,  made 
by  our  Lord  in  the  beginning  of  this  very  verse — '  And  /  al.*;© 
say  unto  thee' — which  manifestly  points  out  (both  by  the  co- 
pulative 'and,'  and  the  connective  adverb  'also,')  the  inse- 
parable connexion  of  this  verse  with  the  previous  declara- 
ration  of  Peter,  concerning  our  Lord's  divine  dignity  in  th? 
preceding  sentence — '  I'hou  art  the  Christ,  the  Son  of  the 
living  God,'— a.nd  thefeby  demonstrates  that  our  Lord's  im- 
mediate reply  ('and  /also  say  unto  thee,  &c.)  did  necessa- 
rily include  this  declaration  of  Peter,  as  being  the  principal 
object  of  the  sentence — the  trae  foundation  or  rock  on  which 
alone  the  catholic  church  can  be  properly  built;  because  our 
faith  in  Christ  (that  he  is  truly  '  the  Son  o_f  the  living  God') 
is  unquestionably  the  only  security,  or  rock,  of  our  salvation. 

"  And  Christ  was  also  the  lock,  even  of  the  primitive  church 
of  Israel;  for  St.  Paul  testifies,  that  'they'  (i.  e.  the  host  of 
Israel)  '  did  all  drink  of  that  spiritual  driiik  ;  for  they  drank 
of  that  spiritual  rock  that  followed  them,  and  that  kock  teas 
Christ,'  1  Cor.  x.  4.  And  the  apostle,  in  a  preceding  chapter 
(1  Cor.  iii.  11.)  says,  '  Other  foundation  can  no  man  lay  than 
that  is  laid,  which  is  Jesus  Christ.' 

"  In  the  margin  of  our  English  version  of  1  Cor.  x.  4.  instead 
of  'folloiced  them,'  we  find"'  went  with  them  ;'  which  is  not 
only  the  literal  meaning  of  the  Greek,  'folloiced  them,'  but  it 
is  also  unquestionably  true  that  Christ  was,  in  a  more  particu- 
lar manner,  the  rock  of  their  defence,  when  he  'followed  them,' 
than  when  he  'icent  before  them,' SlS  related  in  Exod.  xiii.  21. 
'And  the  Lord'  (in  the  Hebrew,  expressly,  Jehovah,)  westbk- 
FORE  them  by  day  in  a  pillar  of  a  cloud  to  lead  them  the  way, 
and  by  night  in  a  pillar  of  fire,  &c.  Yet  afterward,  a  neces- 
sary change  was  made  by  "the  Protector  of  the  hosts  of  Israel, 
in  his  military  manceuvres  with  the  two  marching  armies, 
as  we  are  informed  in  the  next  chapter,  xiv.  19.  For  though, 
at  first,  '  he  went  before  the  camp  of  Israel,'  yet  he  afterward 
'removed  and  went  behind  them;  and  the  pillar  of  the  cloud 
removed  from  before  them,  and  stood'  (or  rather  was  station- 
ed in  the  order  o{  xna.rching)  '  behind  them.'  Which  is  pro- 
perly expressed  by  St.  Paul,  [in  the  above  cited  text,  1  Cor.  x. 
4.]  as  '  the  rock  that  folloiced  them.'  For  Christ  was  more  par- 
ticularly '  a  rock  ofclefence  to  Israel,'  by  this  changed  manoju- 
vre  in  following  them ;  because  he  thereby  prevented  tlic 
pursuit  of  their  cruel  enemies,  the  standing  armies  of  the 
Egyptian  tyrant. 

"I  must  remark,  however,  that  in  the  text,  which  is  pa- 
rallel to  St.  PauTs  testimony  that  Christ  was  the  rock  which 
followed,  viz.  Exod.  xiv.  19,20.  Christ  is  not  mentioned  under 
the  supreme  title  of  Jehovah,  (as  in  the  preceding  chapter, 
ver,  21.)  but  only  as  'an  angel  of  God.'  But  the  angel  ap- 
pointed to  this  most  gracious  and  iiKiciful  purpose  of  the  Al- 
mighty, was  really  of  a  supreme  divine  dignity,  infinitely 
superior  to  all  other  angels.  For  (In  another  parallel  text  on 
the  same  subject,  wherein  the  title  of  angel  is  also  given,  viz. 
Exod.  xxiii.  20 to 23.)  God  declared,  saying,  'My  name  is  in 
him.'  (viz.  the  name  Jehovah,  signifying  all  tivie,  past,  pre- 
sent, andfuture,  or  the  eternal  Being)—'  Behold,'  (said  God 
to  the  hosts  of  Israel)  '  /  send  an  angel,'  (or  a  messenger) 
'before  thee  to  keep  thee  in  the  way,'  (the  object  of  intention 
before  described)  '  a7id  to  bring  thee  into  the  place  which  I 
have  prepared.  Beware  of  him,'  [or  rather  watch  (thyself) 
'  or  be  respectful  before  him,  t^JbS  or  in  hia  presence] '  and 


TTie  transfiguration 


CHAPTER  XVII. 


of' Christ. 


vhcy  his  voiCB,'(i.  e.  the  word  of  God,  the  tnie  character  ol' 
Christ,  even  before  the  creation  ;)  'provoke  him  net,'  (nr  ra- 
ther, murmur  not,  against  him)  'for  he  trill  not  pardon  i/our 
frrans,fress7ons,/or  MY  NAME  is  in  him,')  notplncod  upon  liim, 
as  the  outward  tokens  of  mere  temporary  authority  are  given, 
to  be  exhibited  hke  the  insignia  of  nubility,  or  robes  of  ma- 
gistrates, but  really  '  j'n  him,'  t2ipD  '  icithin  liim.'  i.e.  tlio- 
roiighly  inckided  in  his  personal  existence)  'Bitl  if  l.'iou  shnlt 
indeed  obey  His  voice,'  (i.  e.  'the  tcord  of  God,'  the  true  Hgu- 
rative  character  of  the  Son  of  God)  'and  shall  do  all  that  I 
SPEAK,'  (for  it  is  Jchooah,  tlie  Lord  God,  tliat  speaketh  in 
Clirist)  '  theyi  I  will  be  an  enemy  to  thiyie  enemies,'  &c.  It  is 
therefore  unquestionably  evident,  from  the  examination  of  all 
these  texts,  that  Christ,  whom  St.  Paul  has  declared  to  be  '  the 
rock  that  followed'  the  kraclitcs,  was  also  the  Lord,  or  Jeho- 
vah, (as  lie  is  expressly  called  in  the  first  text  herecited,  Exod. 
xiii.  21.)  that  '  tpent  before'  the  Israelites  '  by  day'  in  a  pillar 
of  a  cloud,  to  lead  them  in  '  the  way,  and  by  night  in  a  pillar 
of  fire,'  &c.  as  expressly  declared  in  the  first  text  cited  in  this 
note:  and  therefore,  an  attempt  to  set  up  any  ?/i«re  mortal 
man,  as  the  rock,  or  foundation,  of  the  true  catholic  church, 
nmst  be  attributed  either  to  extreme  ignorance  of  the  Holy 
Scriptures,  or  to  extreme  wickedness  ;  but  certainly,  also,  to 
the  delusinns  o{  spin'/ ii'al  enemies." 

That  the  power  of  tlie  keys,  or  of  binding  and  loosing 
belonged  equaUy  to  all  tlie  apostles,  the  author  goes  on  to 
prove. 

"  But  there  is  a  testimony  of  high  authority,  which  rendei-s 
it  untjuestiouable  that  this  declaration  of  our  Lord,  respecting 
t\\b  potcer  of  ' binding  and  loosing,'  related  Wo  ;Aem,' (the 
olh>'r  i\!ic\j\\fs)  '  as  well  as  to  him?  Even  another  declara- 
tion, made  by  our  Lord  himself,  '  to  his  disciples,'  respecting 
the  same  identical  power,  which  our  Lord  attributed  equally 
to  all  the  disciples  then  present, 

"  The  particular  discourse  of  our  Lord,  to  which  I  now  refer, 
fieems  to  have  been  made  at  Capernaum,  after  the  miracle  of 
the  fish,  (bearing  the  tribute  money  in  his  mouth)  which 
Peter  was  sent  to  catch:  as  related  in  the  17th  chapter  of  St. 
Miitthew.  And  in  the  beginning  of  the  very  next  chapter  (the 
l.-^tli)  we  are  informed  as  follows — '  At  the  same  Tim's.came  the 
disciples  unto  Jesus,  sayijig;  Wio  is  the  greatest  in  the  king- 
ilom  of  heaven  7'  Our  Lord's  answer  to  this  question,  (wherein 
he  urges  the  necessity  of  a  humiliation  like  that  of  little  chil- 
dren, as  theproper  disposition  to  qualify  mankind/o?'  the  king- 
dom  Qf  heaven^  is  continued  from  the  2d  verse  to  the  14th 
verse  of  tliis  chapter ;  which  shows  that  the  d'sciples,  in  gene- 
ral, were  s'ill  present,  as  they  would  certainly  wait  for  the 
tle.-sired  answer  to  llieir  own  questions  and  then  our  Lord  im- 
mediately afterward  proceeded  to  instruct  them'JVom  the  15th 
to  the  17th  verse)  In  the  general  duty  of  behaviour  towards  a 
brother  that  has  trespassed  against  us.  After  which  our  Lord 
«dded,  (in  the  18th  verse)  '  Verily  J  say  unto  von,'  v'V"'i  ^ 
plural  pronoun,  which  must  refer  unto  all  the  discijjles  that 
were  then  assembled) '  Whatsoever  ye  siialt,  bind  o?i  earth,' 
(.ftnoriTe,  a  verb  in  the  second  person  plural,  plainly  including 
all  tlie  disciples  that  were  then  present)  'shall  be  bound  in 
heaven  ;  and  iphatseerer  ye  shall  loose  on  earth,'  (Auaijrt, 
another  ph/ra^verb)  'shall  be  loosed  in  heaven.' 

"This  is  exactly  the  poiocr  of  the  keys,  which  the  Church  of 
Rome  has,  most  absurdly,  attributed  to  St.  Peter  alone,  in  or- 
der to  invest  the  Bishops  of  Home  (on  the  vain  pretence  of  their 
toeing  St.  Peter's  successors)  with  an  exclusive  claim  to  all 
these  cocleGiastical  pj-ivileges  of  binding  and  loosing,  which 


otir  Lord  manifestly,  in  this  parallel  text,  attributed  tc  all  hi* 
faithful  aposlles,  without  any  partial  distinction. 

"But  the  importance  of  examining,  not  only  parallel  tcxtf, 
hut  also  more  particularly  the  context  of  any  difficult  sentence 
in  Holy  Scripture,  fora  more  easy  comprehension  of  the  true 
meaning,  is  clearly  exemplified  in  the  examination  of  the  first 
text  in  question,  viz.  Malt.  xvi.  IS,  19.  for  we  are  informed  in 
the  very  next  verse,  the  20th,  that  our  Lord,  '  then  charged 
his  disciples,'  (tots,  then,  that  is,  immediately  afler  his  dis- 
course ahoul  the  rock  and  keys)  '  that  they  should  tell  no  man 
that  he  was  Jesus  the  (Christ;'  manifestly  referring  to  the 
first  circumstance  of  the  context,  concerning  himself,  viz.  tha 
declaration  of  Peter,  '  Tlwu  art  the  C'Ar/s?,' &c.  (Matt.  xvi.  16.) 
in  answer  to  his  own  question  to  all  the  disciples — '  IMiom 
say  ye  that  I  am?' 

"That  this  question  was  not  addressed  to  Peter  alone,  is 
manifest  by  the  plural  pronoun  and  rerb  (.vftctf  Ktyire) 
'  VV/inm  say  ye  that  I  am  V  And  therefore,  St.  Peter's  answer 
must  be  considered  as  intended  not  merely  for  himself,  bnt 
also  for  his  bretliren,  the  other  faithful  witnesses  of  Clirist's 
miracles  and  doctrines  :  so  that  the  sul)stance  of  tliis  answer, 
•  Thou  art  the  Christ,  the  Son  of  the  living  God'— nmst  ne- 
cessarily be  understood  as  the  true  foundation  or  rock,  of  the 
catholic  church,  revealed  to  Peter  by  our  heavenly  Father,  aa 
stated  in  the  17th  and  18th  verses. 

"  This  declaration,  therefore,  that  he  was  the  Christ,  waa 
manifestly  the  subject  of  our  Lord's  charge  to  the  disciples, 
that  '  they  should  tell  no  man  ;'  that  is,  not  until  after  the  time 
of  his  sufferings  and  death,  which  were  the  next  topics  in  llie 
continuation  of  his  discourse.  The  declaration  of  Peter, 
therefore,  demonstrated  the  trve  foundation,  or  rock,  of  the 
church,  which  (as  Christ  himself  testified,)  our  heavenly  Fa- 
ther had  revealed  to  Peter.  And  it  is  also  remarkable,  that 
the  very  next  discourse  of  our  Lord  to  his  disciples,  recorded 
in  the  context  (v.  21.)  should  produce  that  severe  censure 
against  Peter,  w-hich  still  further  demonstrated  that  Peter 
could  not  be  the  rock  on  which  Christ's  church  was  to  be 
built.  (Matt.  xvi.  21.)  '  from  that  time  forth,'  (arro  totc)  '  begait 
Jesus  to  show  unto  his  disciples  how  that  he  must  go  unto  Jie- 
rtisalem  and  sufpbk  7nany  things  of  the  elders,  and  chief 
priests,  and  scribes,  and  re  killed,'  (all  the  predicated  con- 
sequences of  his  being  the  Ciihist,  the  character  which  Peter 
himself  had  declared,)  'a;irf,'(that  he  should)  'be  raised  again 
the  third  day.  Then  Peter  took  him,'  (v.  22.)  '  and  began  to 
rebuke  him,  saying.  Be  it  far  from  thee,  Lord,'  (or  rather,  ac- 
cording to  the  Greek  original,  as  rendered  in  the  margin— 
'  Pity  thyself,  Lord')^'  this  shall  not  be  unto  thee.  But  he' 
(Christ,  V.  23.)  ^turned  and  said  unto  Peter,'  [rai  -mrpM,  the 
same  appellative  (signifying  a  stojie,  or  a  small  part  of  a  rock,') 
which  was  given  to  Peter  by  our  Lord,  in  the  18th  verse]— • 
'  Get  thee  behind  me,  5'o/a;), '(said  our  Lord,)  '  thou  art  an  of- 
fence untn  mc  ;  for  thou  snvourest  7iot  the  things  that  be  of 
God ;  but  these  that  be  of  men.' 

"  Thus  a  fair  examination  and  comparison  of  the  whole  eon- 
t-c.vt,  completely  sets  aside  the  vain  supposition  of  the  iJomtsA 
church,  that  Peter  was  the  rock  of  Christ's  church  !  And  I 
sincerely  hope  that  a  similar  attention  to  this  whole  context, 
may  prevent  any  future  attempts,  that  might  otherwise  be 
prompted,  by  the  prejudices  of  Roman  Catholics,  to  bring 
forward  again  this  long  disputed  question,  on  which  thxjsr 
have  vainly  set  up  the  pretended  supremacy  of  the  Romisn 
church,  above  all  other  episcopal  churches;  and  that  it  may 
be  silenced,  and  set  at  rest,  for  ever  hereafter." 


CHAPTER  XVII. 

'J'ke  trnnsRgur''tion  of  Christ,  1 — S.  Christ's  discourse  with  his  di.sciples  on  the  subject,  9—13.  He  heals  a  lunatic,  14 — 18.  His 
discourse  wii'i  his  disciples  on  this  subject  also,  19 — 21.  He  foretells  his  own  sufferings  -a^id  death,  22,  2.3.  He  is  required 
to  pay  tribute  at  Capernaum,  24 — 26  ;  and  provides  the  money  by  a  miracle,  27.  [A.  M.  4032.  A.  D.  28.  An.'Olymp.  CCI.  4.) 


AND  *  after  six  days,  Jesus  taketh  Peter,  James,  and  .John 
his  brother,  and  bringeth  them  up  into  a  high  mountain, 
(ipart. 

•^  And  was  transfigured  before  them:  ^and  his  face  did  shine 
as  the  sun,  and  his  raiment  was  white  as  the  light. 

•  Marks,  i    Luke9.  28.-b  l!cv.  1.  16.    Dan.  li).  6. 


NOTES.— Verse  1.  After  six  days]  Mark  ix.  2.  has  the 
same  number ;  bnt  Luke  says,  ix.  28.  after  eight  days  :  tlie 
reason  of  this  difl'orence  seems  to  be  the  following ;  Mat- 
thew and  Mark  reckon  the  days  from  that  mentioned  in  the 
preceding  chapter,  to  that  mentioned  in  thus.  Luke  includes 
iioth  days,  as  well  as  the  six  intermediate ;  hence,  the  one 
snakes  eight,  the  other  six,  without  any  contradiction. 

Peter,  James,  and  John]  He  chose  those,  that  they  might 
ije  witnesses  of  his  transfiguration  :  two  or  three  witnesses 
being  required  by  the  Scripture  to  substantiate  any  fact.  Emi- 
nent connnunicalions  of  the  Divine  favour  prepare  for,  and 
entitle  to,  great  services  and  great  conflicts.  The  same  three 
were  made  witnesses  of  his  a£-o?;y  in  the  garden,  chap,  xxvi.37. 

A  high  mountai?i]  This  was  oiie  of  the  mountiiins  of  Gali- 
lee, but  whether  mount  Tabor  or  not,  is  uncertain.  Some 
think  it  was  niomit  Herman.  St.  Luke  says,  Christ  and  his 
disciples  went  up  into  the  mountain  to  pray,  chap.  ix.  23. 

2.  Was  trajisfigured]  That  fulness  of  the  Godhead,  which 
dwelt  bodily  in  Christ,  now  shone  forth  through  the  human 
nature,  and  manifested  to  his  disciples  not  only  that  Divinity 
which  Peter  had  before  confessed,  chap.  xvi.  16.  but  also  the 


3  And,  behold,  there  appeared  unto  them  '  Moses  and  Elias 
talking  with  him. 

4  Then  ans.wered  Peter,  and  said  unto  Jesus,  Lord,  it  is  good 
for  us  to  be  here  :  if  thou  wilt,  let  us  make  here  three  taber- 
nacles; a  one  for  thee,  and  one  for  Moses,  aiKl  one  for  Elias. 

c  Luke  9.  30.     Rev.  11.3.— d  Luke  9.  S3. 


glorious  resurrection  body,  in  which  they  should  exist  in  the 
presence  of  God  to  eternity. 

Vmte  as  the  light]  But  the  Cod.  Bezm,  some  of  the  ancient 
Versions,  and  sev-eral  of  the  Fathers,  read  los  x^^^i  "^  snow  ; 
and  this  is  the  reading  in  Mark  ix.  3. 

3.  Moses  and  Elias]  Elijah  came  from  hearcn  in  the  same 
body  vi^hich  ho  had  upon  earth,  for  he  was  translated,  and  did 
not  see  death,  2  Kings  ii.  11.  And  the  body  of  Moses  was  pro- 
bably raised  again,  as  a  pledge  of  the  resurrection ;  and  a3 
Christ  is  to  come  to  judge  the  quick  and  the  dead,  for  we  shall 
not  all  die,  but  all  shall  be  changed,  1  Cor.  iv.  51.  he  pro- 
bably gave  the  full  representation  of  this  in  the  person  of  Mo- 
ses, who  died,  and  was  thus  raised  to  life,  (or  appeared  now  as 
he  sliall  appear  when  raised  from  the  dead  in  the  last  day  ;) 
and  in  the  person  of  Elijah,  who  never  tasted  death.  Both 
their  bodies  exhibit  the  samic  appearance,  to  show  that  the  bo- 
dies  of  glorified  saints  are  the  same,  whether  the  person  liad 
hpen  translated,  or  whetlier  he  had  died.  It  was  a  constant 
and  prevalent  tradition  among  the  Jews,  that  both  Moses  and 
Elijah  should  appear  in  the  times  of  the  Messiah,  and  to  Ihla 
veiT  tradition  the  disciples  refer,  ver.  10. 
83 


^le  voice 


ST.  MATTHEW. 


from  heazen. 


5  "VVliile  he  yet  spake,  behold,  a  briglit  cloud  overshadowed 
Ihem  :  and  behold  a  voice  out  of  ihe  cloud,  which  said,  b  Tliis 
is  my  beloved  Son,  °  in  whom  I  am  well  pleased  ;  o  hoar  ye  him. 

6  "And  when  the  disciples  heard  it,  they  fell  on  their  face, 
and  were  sore  afraid. 

7  And  .lesus  camo,  and  f  touched  them,  and  said,  Arise,  and 
be  not  afraid. 

8  And  when  they  had  lifted  up  their  eyes,  they  saw  no  man, 
pave  .lesus  only. 

9  And  as  thev  came  down  from  the  mountain,  ^  Jesus  char- 
jjed  them,  saying.  Tell  the  vision  to  no  man,  until  the  Son  of 
,man  be  risen  again  from  the  dead. 

n'>Pct  1  17.— bCh.3.  17.  Mark  1.  U.  Luke  3,  32.— c  Isa.  42.  1.— d  Dcu.  18.  1?, 
J9.  Acts  3.  Si,  23.-e  3  Pet.  1.  IS.— f  Dan.  8.  18.  &  9.  21.  &  10.  10,  18.— j  Ch.  16.  20. 
Mark  8.  30.  &  9.  9. 


We  may  conceive  that  the  law  in  the  person  of  Moses,  tlie 
great  Jewish  legislator ;  and  the  prophets,  in  the  person  of 
£lijah  tlie  chief  of  the  prophets,  came  now  to  do  homage  to 
Jesus  Christ,  and  to  render  up  their  authority  into  his  hands  ; 
as  he  was  the  e.nd  ol  the  law,  and  the  grand  subject  of  the  pre- 
dictions of  the  'prophets.  This  .ippears  more  particularly 
from  what  St.  Luke  says,  chap.  ix.  31.  that  Moses  and  Elijah 
^conversed  with  our  Lord  on  his  death,  which  he  was  about  to 
accompli»h  (jri.rjpovi',  to /m/^O  because  in  it  all  the  rites,  cere- 
monies,  and  sacrifices  of  the  law,  as  well  as  the  predictions 
of  the  prophets,  were  fulfilled. 

4.  Peter  said— let  us  make,  &c.]  That  is,  when  he  saw  Mo- 
Bcs  and  Elijah  ready  to  depart  from  the  mount,  Luke  ix.  33. 
lie  wished  to  detain  them,  that  he  might  always  enjoy  their 
.company  with  that  of  his  Lord  and  Master,  still  supposing 
"ihat  Christ  would  setup  a  temporal  kingdom  upon  earth. 

5.  A  bright  cloud  overshadowed  them]  Or  as  six  MSS.  and 
pphraim  read  it,  a  cloud  of  light,  ve(peXri  (fnoroi ;  which  read- 
ing Griesb.ych  has  admitted  into  the  text.  As  a  bright  cloud, 
or  a  cloud  of  light,  could  not  ovcrshadoio,  or  cast  any  kind  of 
shade,  the  woi-d  cfrcaKiaatv,  should  be  translated  surrounded 
them.  A  cloud  was  frequently  the  symbol  of  tlie  Divine  pre- 
eence  ;  but  such  a  cloud  had  always  something  very  remarka- 
ble in  its  appearance.  Ezekid,  chap.  i.  4.  represents  it  as  a 
great  cloud,  and  &fire  unfolding  itself  and  a  brightness  about 
it,  and  out  of  the  midst  tltereof'as  the  colour  of  a7nber  out  of 
the  midst  of  the_^re  ;  and  in  ver.  28.  he  tells  us,  that  this  was 
the  appearance  of  the  likeness  of  the  glory  of  the  Lord.  See 
also  Exod.  xvi.  10.  xl.  33,  &c.  Ezek.  xliii.  2.  and  1  Chron.  v. 
14.  But  it  was  generally  in  a  thick,  dark  cloud,  that  God  ma- 
nifested himself  under  the  law;  see  Exod.  xix.  9.  and  xx.  21. 
1'his  miglit  be  designed  as  cmbler.iatical  of  the  Old  Covenant, 
which  was  hut  the  shadow  of  the  good  things  which  were  to 
.come,  Heb.  x.  1.  and  the  cloud  rf  light  mentioned  here,  the 
.emblem  of  that  glorious  display  of  God  in  his  gospel,  by 
■which  life  and  immortality  were  brought  to  light,  2  Tim.  i.  10. 

This  Js  my  beloved  Son'\  Otiroc  tr'"  o  T>i-oi  ftov  o  ayuTrrjTos, 
cv  (0  Ev&:Kr)(ja,  This  is  my  Son,  the  beloved  ono^  in  whom  I 
have  delighted,  or,  been  well  pleaded.  God  adds  his  testimo- 
ny of  approbation  to  what  was  .'■•poken  of  the  sufferings  of 
.Christ  by  Moses  and  Elijah;  thus  showing  that  the  sa- 
.crilicial  economy  of  the  Old  Covenant  was  in  itself  of  no 
worth,  but  as  it  referred  to  the  grand  atonement  which  Jesus 
was  about  to  make;  therefore  he  says.  In  him  have  /  de- 
lighted, (cvSoxriaa)  intimating  that  it  was  \nhim  alone,  astypi- 
Jied  by  those  sacrifices,  that  he  had  delighted  through  the 
whole  course  of  the  legal  administration  ;  and  that  it  was 
only  in  reference  to  the  death  of  his  Son,  that  he  accepted  the 
offerings  and  oblations  made  to  him  under  the  Old  Covenant. 
Hear  him.  The  disciples  wished  to  detain  Moses  and  Elijah, 
,that  they  might  hear  them:  but  God  shows  that  the  law, 
which  liad  been  in^brce,  and  the  prophets  wliicli  had  prophe- 
sied until  now,  must  all  give  place  to  Jesus,  and  ho  alone  m\ist 
jiow  be  attended  to  as  the  Way,  the  Triith,  and  theZ,i/e  ;  for 
no  man  could  now  come  unto  the  Father  but  through  him. 
This  voice  seems  also  to  refer  to  that  prediction  in  Deut. 
ixviii.  15.  Tlie  Lord  shall  raise  up  a  prophet  like  nnlo  me, 
HIM  SHALL  YE  HEAR.  Go  HO  more  to  the  law,  nor  to  the  pro- 
jphets,  to  seek  for  a  coming  Messiah ;  for  behold  he  JS  come .' 
Jiear  and  obey  him,  and  him  only. 

This  transftgiu-ation  must  have  greatly  confirmed  the  dis- 
ciples ia  the  belief  of  z.  future  state,  and  in  the  doctrine  of 
the  resurrection  ;  they  saw  Mosis  and  Elijah  itill  existing, 
.though  the  former  had  been  gathei-ed  to  his  fathers  upwards 
.of  1400  years  ;  and  the  latter  had  been  translated  near  900. 

6.  Fell  on  their  face]  Dismayed  by  the  voice,  and  dazzled 
jDy  the  glory  ofthecloud.  So  Daniel,  chap.  viii.  17.  and  Saul 
,of  7'arsMs,  Acts  ix.  4. 

7.  Jesus  came  and  touched  them]  E.xactly  parallel  to  this 
account  is  Dan,  viii.  18.  J  was  in  a  deep  sleep,  i.  e.  (a  trance) 
on  -inyface  towards  the  ground  ;  but  he  touched  me,  and  set 
me  upright.  From  Jesus  alone  are  we  to  expect  divine  com- 
imtnicatiotis,  and  by  his  poi^er  only  are  we  able  to  6eo?- and 
improve  them.  It  is  very  likely  that  this  transfiguration  took 
place  in  the  night,  which  was  a  more  proper  season  to  show 
forth  its  glory,  than  the  day  time,  in  which  a  part  of  the 
splendour  must  necessarily  be  lost  by  the  presence  of  the  so- 
lar light.  Ilesides,  St.  Luke,  chap.  ix.  37.  expressly  says, 
.that  it  was  on  tlie  next  day  after  tlie  transfiguration,  thatom- 
tord  came  down  from  the  mount. 

9.   Tell  the  vision  to  no  ?na.7i]  See  the  note  on  chap.  xvi.  20. 
#ad  fmthcr  observe,  that  as  this  transfiguration  was  intended 
8i 


10  ii  And  his  disciples  asked  him,  saying,  ^  Why  then  say  the 
scribes  tliat  Elias  must  first  come  1 

1 1  And  Jesus  answered  and  said  unto  them,  Elias  truly  shall 
first  come,  and  '  restore  all  things ; 

12  k  But  I  say  unto  you.  That  Elias  is  come  already,  and  they 
knew  him  not,  but '  have  done  unto  him  whatsoever  they  list, 
ed  :  likewise  ""  shall  also  the  ^on  of  man  suffer  of  them. 

13  "Tlwn  the  disciples  understood  that  he  spake  unto  them 
of  John  the  Baptist. 

14  11  °  And  when  they  were  come  to  the  multitude,  there 
came  to  him  a  certai?i  man,  kneeling  down  to  him,  and  say- 


o  Mark  9.  14.    Luk#9.  37. 


to  show  forth  the  final  abolition  of  the  whole  ceremonial  law  ; 
it  was  necessary  that  a  matter  wiiich  could  not  fail  to  irritate 
the  Jewish  rulers  and  people,  should  be  kept  secret,  till  Jesus 
had  accomplished  vision  and  prophecy  by  his  death  and  re- 
surrection. 

The  whole  of  this  emblematic  transaction  appears  to  me  to 
be  intended  to  prove,  1st.  Tlie  reality  of  the  world  of  spjirits, 
and  the  immortality  of  the  soul.  2dly.  The  resurrection  of 
the  body,  and  the  doctrine  of /u/itre  rewards  and  punish, 
ments,  see  chap.  xvi.  27.  3dly.  The  abolition  of  the  Mosaic 
institutions,  and  Ihe  fulfilment  of  \he  predictions  of  the  pro- 
phets  relative  to  the  person,  nature,  sufferings,  death,  and 
resurrection  of  Christ,  and  the  glory  that  should/o?/o»fl.  4thly. 
The  establishment  of  the  mild,  liglU-bringing,  and  life-gi- 
ving Gospel  of  the  Son  of  God.  And  5thly.  That  as  the  Old 
Jewish  Covenant  and  Mediatoiship  had  ended,  Jesus  was  now 
to  be  considered  as  the  sole  Teacher,  the  only  availing  offer- 
ing for  sin,  and  the  grand  Mediator  between  Gotl  and  man. 

10.  His  disciples]  Instead  of  his  disciples,  some  MSS.  with 
the  Coptic,  Ar7nenian,  Vulgate,  all  the  Itala  except  t^vo,  and 
Origen,  read  simply,  ot  /xaOnrat,  the  disciples,  i.  e.  those  only 
who  had  been  with  him  on  the  mount,  Peter,  James,  and 
John. 

Mliy  theii  say  the  scribes  that  Elias  must  first  covtel]  Xa 
the  disciples  saw  that  Elijah  returned"  to  heaven,  knowing 
the  tradition  of  the  elders,  and  the  projjliecy  on  which  the 
tradition  was  founded,  Mai.  iv.  5,  6.  Behold  I  send  you  Eli- 
jah the  prophet,  before  the  great  and  terrible  day  of  the  Lord 
shall  come ;  and  he  shall  turn  the  hearts,  &c.  it  was  natu- 
ral enough  for  them  to  inquire  what  the  meaning  of  the  tra- 
dition, and  the  intention  of  the  prophecy  were. 

11.  Elias — shall  first  come  and  restore  all  things.]  Or,  !/-i7/ 
reform,  a-!TOKaTao-Tn<ri:t  ;  this  word  our  Lord  quotes  from  tlie 
Septuagint ;  who  render  the  Hebrew  D^J2  Sy  no^<  ^J?  n-'Um 
vehesheb  leb  aboth  dl  baiiim,  he  icill  cause  the  heart  of  the  fa- 
thers to  turn  to  the  children,  by  05  aTTOKaTaaTijaci  Kdfjh-.ii' 
narpos  i^poq  inov,  who  will  convert  or  restore  the  heart  of  the 
father  to  the  son.  We  are  not  therefore  to  understand  the 
version  of  the  Septuagint  quoted  by  our  Lord,  in  any  otli^r 
sense  than  the  Hebrew  will  allow.  No  fanciful  restoration  of 
all  men,  devils,  and  damned  spirits,  is  spoken  of  as  either 
being  done,  or  begun  by  the  ministry  of  John ;  but  merely 
that  he  should  preach  a  doctrine,  tending  to  universal  refor- 
mation of  manners,  and  should  be  greatly  successful :  t f  e 
Matt.  iii.  1—7.  and  especially  Luke  iii.  3 — 15.  where  we  find 
that  a  general  reformation  had  taken  place.  1.  Among  the 
common  people;  2.  Among  the  tax-gatherers  ;  and,  3.  Among 
the  soldiers.  And  as  John  announced  the  coming  Christ, 
who  was  to  baptize  with  tlie  Holy  Ghost,  i.  e.  to  enlighten, 
change,  and  purify  the  heart,  that  the  reform  might  be  com- 
plete, both  outward  and  inward,  he  may  be  said.  In  the  .strict- 
est sense  of  the  word,  to  have  fulfilled  the  prophecy:  and 
that  he  was  the  Elijali  mentioned  by  Malai.M,  the  words  of 
Gabriel  to  the  Virgin  Mary  prove;  Luke  i.  17.  And  he  (John) 
shall  go  before  him  (Christ)  i)i  the  spirit  and  power  of  Eli- 
jah, to  turn  the  hearts  of  the  fathers  to  the  children,  and 
the  disobedient  to  the  ivisdom  of  the  just,  &c.  and  that  his  mi- 
nistry was  powerfully  effectual  for  this  purpose,  we  have  al- 
ready seen. 

12.  Knew  him  nof]  Or,  ovk  cvty'iH.wav  avrov.  They  hare 
not  acknowledged  him.  That  is,  the  Jewish  rulers  have  not 
acknowledged  him,  did  not  receive  him  as  the  forerunner  of 
the  Messiah.  But  it  appears  that  all  the  rest  acknowledged  Irm 
as  such ;  and  some  from  the  power  and  demonstration  of  his 
preaching,  were  inclined  to  think  he  was  more,  even  the 
ilf ess i'a A  himself :  see  Luke  iii.  15. 

13.  Then  the  disciples  understood]  When  he  spoke  of  the 
sufferings  of  this  prophetic  Elijah,  and  also  of  his  owji,  which 
had  been  the  subject  of  the  conversation  on  the  mount,  dur- 
ing the  transfiguration  ;  they  clearly  apprehended  that  he 
spoke  of  ,Iohn  the  Baptist. 

14.  Tl'7(ew  they  were  come  to  the  multitude]  It  appears  thajt 
a  congregation  had  been  collected  during  our  Lord  s  stay  on 
the  mount;  how  great  must  have  been  the  desire  of  these  peo- 
ple to  hear  the  words  of  Christ !  The  assembly  is  self  collected, 
and  no  delay  on  the  preacher's  side  discourages  them — they 
continue  to  wait  for  him :  in  the  present  day  how  rare  is  this 
zeal  >.  how  few,  by  the  most  pathetic  invitation  can  be  bi'ought 
together,  even  at  the  most  convenient  times,  to  hear  tjje  same 
doctrines,  and  to  get  their  souls  healed  by  the  same  wondei"- 
working  Christ! 

Kneeling  down  to  him]    Or  falling  at  his  knees,  voM'Trsro/V, 


p- 


Christ  cures  a  demoniac. 


CHAPTER  XVII. 


Hcfureldh  his  death. 


15  Lord,  have  mercy  on  my  son  ;  for  he  is  lunatic,  and  sore 
vexed:  "  for  ofttimes'ho  falletli  into  the  fire,  and  oft  into  the 
water. 

16  And  I  brought  him  to  thy  disciples,  and  they  could  not 
cure  him. 

17  Then  Jesus  answered  and  said,  t>0  faithless  and  pei-verse 
generation,  how  long  shall  I  be  with  you  ?  how  long  shall  I 
suffer  you  "i  bring  liim  liither  to  nie. 

13  And  .Jesus  rebul<ed  tlie  devil ;  and  he  departed  out  of 
hiin  :  and  tlie  child  was  cured  from  that  very  hour. 

19  Then  came  the  disciples  to  Jesus  apart,  and  said,  Why 
could  not  we  cast  him  out'! 

20  And  Jesus  said  unto  them.  Because  of  your  unbelief:  for 
verily  I  say  unto  yon,  '^  If  ye  have  faith  as  a  grain  of  mustard- 
seed,  ye  shall  say  unto  this  mountain,  Remove  hence  to  yon- 
der place  ;  and  it  shall  remove  ;  and  nothing  shall  be  impos- 
sible imto  you. 

21  Hov.'beit  this  kind  goethnotoutbut  by  prayer  and  fasting. 

aCh.  4.  24.  Acts  10.  38.— b  Mark  9.  19.— c  Ch.  21.  21.  Mark  11.  a3.  Luke  17.  6. 
1  Cor.  12.  9.  &  13.  -3  — d  Ch.  16  21.  &  20.  17.  Mark  8.  31.  &.  9.  3n,  31.  &  10.  33.  Lk. 
9  2',  44.  &,  13.  31.   &  24.  C,  7.-e  Mark  9.  33  — f  Calleil  iruhe  originil,  dicirachma, 


The  ancients  consecrated  the  ear  to  Memory  ;  the  forehead 
to  Genius ;  tiie  right  hand  to  Faith,  and  the  knees  to  Mercy ; 
hence  those  who  entreated  favour,  fell  at  and  touched  the 
knees  of  the  person  whose  kindness  they  supplicated. — See 
M'^akefield's  Commentary,  and  see  the  note  on  Exod.  ix.  29. 
where  the  subject  is  largely  explained. 

15.  My  son — is  lunatic]  JleXriviageTai.  One  who  was 
most  affected  with  his  disorder  at  the  change  and  full  of  the 
moon.  See  on  chap.  iv.  24.  But  this  lunacy  was  occasioned 
by  a  demon,  see  ver.  IS.  and  Mark  ix.  17.  Luke  ix.  38.  In  this 
case,  the  devil  intended  to  hide  himself  under  the  appearance 
of  a  natural  disorder,  that  no  supernatural  means  might  be 
resorted  to  for  his  expulsion. — See  a  remarkable  account  on 
Luke  ix.  39. 

Falleth  ofttimes  into  the  fire,  and  oft  into  the  water.]  The 
paroxysms  of  his  disorder  frequently  recurred,  and  among 
his  numerous  falls,  some  were  into  the  fire  and  some  in- 
to the  water :  so  that  on  this  account,  his  life  was  in  con- 
tinual danger.  Those  who  are  under  tlie  influence  of  the 
devil,  are  often  driven  to  extremes  in  every  thing.  Such  are 
often  driven  into  the^7-e  oi  presii  mption,  or  the  loaters  of  de- 
spair. Satan  takes  advantage  of  our  natural  temper,  state  of 
health,  and  outward  circumstances,  to  plague  and  ruin  our 
souls. 

16.  TTiy  disciples — could  not  cure  him]  No  wonder,  when 
the  cure  must  be  effected  by  supernatural  agency,  and  they 
had  not  faith  enough  to  intei-est  the  power  of  God  in  their  be- 
half, ver.  20.  A  spiritual  disorder  must  have  a  spiritual  re- 
medy :  natural  means,  in  such  cases,  signify  just — nothing. 

17.  Ofaithless  and  perverse  generation  !]  These  and  the 
following  words  may  be  considered  as  spoken,  1.  To  the  dis- 
ciples, because  of  their  unbelief,  ver.  20.  2.  To  the  father  of 
the  possessed,  who  should  have  brought  his  son  to  Christ.  3. 
To  the  whole  multitude,  who  were  slow  of  heart  to  believe  in 
him  as  the  Messiah,  notwithstanding  the  miracles  which  he 
wrought. — See  Kypke. 

Perverse,  Jito-Tpa/if/tvT;,  signifies,  1.  Such  as  are  influenced 
by  perverse  opinions,  wtiich  hinder  them  from  receiving  the 
truth :  and,  2.  Such  as  are  profligate  in  their  -manners. — 
KvPKE.  This  last  expression  could  not  have  been  addi-essed 
to  the  disciples,  who  were  certainly  saved  from  the  corruption 
of  the  AvorUl  ;  and  whose  minds  hud  been  lately  divinely  illu- 
minated by  what  passed  at  and  after  the  transfiguration  :  but 
at  all  times  the  expression  was  applicable  to  the  Jewish  people. 

18  Jesus  rebuked  the  devil]  Deprived  him  of  all  power  to 
torment  the  child :  and  obliged  him  to  abandon  his  present 
usurped  habitation. 

There  are  some  souls  whose  cure  God  reserves  to  himself 
alone,  and  to  whom  all  the  applications  of  his  ministers  appear 
to  be  utterly  ineffectual.  He  sometimes  does  all  without  the>?t, 
that  they  may  know  they  can  never  do  any  good  without  him. 

QuESNEf.. 

19.  Why  could  not  we  cast  him  out !]  They  were  confound- 
ed at  their  want  of  success— but  not  at  their  want  of  faith, 
which  was  the  cause  of  their  miscarriage  !  When  the  minis- 
ters of  the  Gospel  find  their  endeavours,  with  respect  to  some 
places  or  persons,  ineffectual;  they  should  come  byprtra/e 
prayer  to  Christ,  humble  themselves  before  him,  and  beg  to 
be  informed  whether  some  evil  in  them.selves  have  not  been 
the  cause  of  the  unfruitfulness  of  their  labours. 

20.  Because  of  your  unbelief]  Are  we  preachers  of  the 
Gospel  ■?  Do  the  things  of  God  rest  upon  our  minds  with  a 
deep  and  steady  conviction"!  Can  we  expect  that  a  doctrine 
which  we  do  not,  from  conviction,  credit  ourselves,  can  be 
instrumental  in  o!tr  hands  of  begetting  faith  in  others?     So 

,  tee  preached,  and  so  ye  believed.  The  word  preached,  gene- 
rally begets  in  the  people  tlie  same  spirit  which  the  preacher 
possesses.  \n%ieaA  oi  aizi^iixv,  unbelief ;  the  famous  Vatican 
MS.  and  Cod.  Cyprius,  six  others,  Coptic,  .Ethiopic,  Arme- 
nian, and  Arabic,  Origen  and  Chrysostom,  read  oAiyon-iri"", 
littleness  of  faith.  The  disciples  had  some  faith,  but  not 
enough— they  believed,  but  not  fully. 

As  a  grain  of  mustard  seed]  Some  eminent  critics  think 
this  a  proverbial  expression,  intimating  a  great  degree  of 
faith,  because  removing  mountains,  which  SL  Paul,  1  Cor. 
xiii,  2,  attributes  to  all  f.iith,  i.  e.  the  greatest  possible  de- 


22  11  "1  And  while  they  abode  in  Galilee,  Jesus  said  unto  them, 
The  Son  of  man  shall  be  betrayed  into  the  hands  of  men  : 

23  And  they  shall  kill  him,  and  the  third  day  he  shall  be  raised 
again.    And  they  were  exceeding  sorry. 

24  II  .\nd  "  when  tliey  were  come  to  Capernaum,  they  that  re- 
ceived f  tribute  money  came  to  Peter,  and  said,  Doth  not  your 
master  pay  tribute ) 

25  He  saith,  Yes.  And  when  he  was  come  into  the  house, 
Jesus  prevented  him,  saying,  What  thinkest  thou,  Simon  1  of 
whom  do  the  kings  of  the  earth  ^  take  custom  or  tribute  1  of 
their  own  children,  or  of  strangers'? 

26  Peter  saith  unto  him,  Of  strangers.  Jesus  saith  unto  him, 
Tlien  are  the  children  free. 

27  Notwithstanding,  hlest  we  should  offend  them,  go  thou  to 
the  sea,  and  cast  an  hook,  and  take  up  the  fish  that  first  co- 
meth  up  ;  and  when  thou  hast  opened  his  mouth,  thou  shall 
find  '  a  piece  of  money :  that  take,  and  give  unto  them  for  me 
and  thee. 

being  in  value  fifieen  penco.  See  Exntl.  30.  13.  &  33.  26.— g  Exod.  30.  13.  O.il.  4,  4. 
Jieb.4.15.  Noh.  10.  33.— h  Rom.  14,  19.  lThe33.5.2S.  1  Cor.  8.  13.— i  Or,  a  siutcr. 
1l  is  half  an  ounce  of  silver,  in  value  Ss.  M.  ahet  5s.  the  ounce. 


gree  of  faith,  is  attributed  here  by  our  Lord,  to  that  faith 
which  is  as  a  grain  of  mustard  seed.  However  this  may  be;, 
there  canbenodoubt"that  our  Lord,  means,  as  Bishop  PEAncK 
well  remarks,  a.  thriving  a.nA  increasing  faith:  which  like 
the  grain  of  mustard-seed,  from  being  the  least  of  seeds,  he- 
comes  the  greatest  of  all  herbs,  even  a  tree  in  whose  branches 
the  fowls  of  the  air  take  shelter — See  Waicefield's  Comment, 
and  the  note  on  chap.  xiii.  32. 

21.  This  kind  goeth  not  out  but  by  prayer,  &c.]  Tnvro  ro 
ycvoi,  this  kind,  some  apply  to  \.\\e  faith  which  should  be  ex- 
ercised on  the  occasion,  which  goeth  not  out,  c?o;A  7iot  exert 
itself,  but  by  prayer  and  fasting;  but  this  interpretation  Is,  in 
my  opinion,  far  from  solid.  However,  there  is. great  diflicnlty 
in  the  text.  The  whole  verse  is  wanting  in  the  famous  Va- 
tican MS.  one  of  the  most  ancient  and  most  authentic  perhaps 
in  the  world  ;  and  in  another  one  of  Colbert's,  written  in  the 
11th  or  12th  century.  It  is  wanting  also  in  the  Coptic,  yEthi- 
opic,  Syriac  hieros.,  and  in  one  copy  of  the  Itala  ;  hut  all  the 
MSS.  acknowledge  it  in  the  parallel  place,  Mark  ix.  29.  only 
the  ValicanMS.  leaves  ont  vri^eia,  fasting.  I  strongly  suipect 
it  to  be  an  interpolation;  but  if  it  be,  it  is  very  ancient,  ;is 
Origen,  Chrysostom,  and  others  of  the  primitive  Father."!,  ac- 
knowledge it.  But  while  candour  obliges  me  to  acknowlt-dge 
that  I  cannot  account  for  the  fact  here  alleged,  that  a  certain 
class  or  genus  of  demons  cannot  be  expelled  but  by  prayer  and 
fasting,  while  others  may  be  ejected  without  them  ;  I  can  give 
a  sense  to  the  passage,  which  all  my  readers  will  easily  un- 
derstand, viz.  that  there  are  certain  evil  propensities  in  some 
persons,  which,  pampering  the  flesh,  tends  to  nourisli  and 
strengthen;  and  that  self-denial  ani  fasting,  accompanied 
by  p7-a(/e7- to  God,  are  the  most  likely  means  notonly  tomjor/j/y 
such  propensities,  but  also  to  destroy  them.  For  other  remark- 
able circumstances  relative  to  this  case,  see  the  notes  on  Mark 
ix.  17,  &c. 

22.  They  abode  in  Galilee]  Lower  GaZi'/ee,  where  the  city 
of  Capernaum  was. 

The  son  of  man  shall  be  betrayed  into  the  hands  of  men]— 
'^\e\\ci—T;apaiiio(jQai.tiixcipai—TheSonofmanis  about  ti 
be  delivered  into  the  hands,  &c.  lam  fully  of  the  mind  of 
two  eminent  critics,  Grotius  and  Wakefield,  that  7Tapaii&o<rbijt 
should  be  here  translated,  delivered,  or  delivered  up,  not  be- 
trayed :  and  that  the  agency  in  this  case,  should  be  referred 
to  God,  not  to  Judas.  Jesus  was  delivered  -up,  by  the  counsel 
of  God,  to  be  an  atonement  for  the  sin  of  the  world.  See  Acts 
iv.  27  and  28.  Against  thy  holy  child  Jesus,  trhom  thou  hast 
anointed,  to  do  what  thy  hand  and  thy  counsel  delcrmived  be- 
fore to  be  done.  Herod  and  Pontius  Pilate — tcere  gathered 
together. 

23.  They  were  CTceeding  sorry.]  Since  the  conversation  on 
the  mount  with  Moses  and  Elijah,  Peter,  James,  and  John, 
could  have  no  doubt  that  their  Lord  and  Master  must  suffer  : 
and  that  it  was  for  this  end  he  came  into  the  world  :  but  while 
they  submitted  to  the  counsel  of  God,  their  affection  for  him 
caused  them  to  feel  exquisite  distress. 

24.  They  that  received  tribute]  This  was  not  a  tax  to  be 
paid  to  the  Roman  government ;  but  a  tax  for  the  support  of 
the  temple.  The  law,  Exod.  xxx.  13.  obliged  every  male  among 
the  Jews  to  pay  half  a  shekel  yearly,  for  the  support  of  the 
temple  ;  and  this  was  continued  by  them  wherever  dispersed, 
till  after  the  time  of  Vespasian,  see  Josephus,  War,  book  vii. 
c.  6.  who  ordered  it  afterwards  to  be  paid  into  the  Romaa 
treasury.  The  word  in  the  text,  which  is  generally  transla- 
ted tribute— ra  SiSpaxfia,  signifies  the  didrachma,  or  ttco 
drachms.  This  piece  of  monev  was  about  the  value  of  two 
Attic  drachms,  each  equal  to  Hfleen  pence  of  our  money.  The 
didrachma  of  the  Septuagirit,  mentioned  Exod.  xxx.  13.  waa 
twice  as  heavy  as  the  Attic,  for  it  was  equal  to  a  whole  shekel, 
this  being  the  value  of  that  piece  of  money  at  Alexandria,  and 
the  place  where  the  Septuagint  translation  was  made ;  for 
the  half-shekel  mentioned  in  the  above  passage,  they  render 
riptav  Tov  iuhaxuav,  thehalfof  a  didrachma. 

25.  He  saith.  Yes.]  From  "this  rf-ply  of  Peter,  it  is  evident 
that  our  Lord  customarilv  paid  all  taxes,  tributes,  &c.  which 
were  common  among  the  people  wherever  he  came.  The 
children  of  God  are  subject  to  all  civil  laws  in  the  places 
where  they  live— and  should  pay  the  taxes  levied  on  them  by 

65 


IVfio  is  greatest  in 


ST.  MATTHEW. 


the  kingdom  of  heaven. 


public  authority :  and  though  any  of  these  should  be  found 
unjust,  THEY  rebel  not,  as  their  busi.-iess  is  not  to  reform  the 
politics  of  nations,  but  the  morals  of  t'le  world. 

26.  Then  are  the  children  free.]  As  this  money  is  levied 
for  the  support  ofthattempie,  of  whichlani  Lord,  then  I  am  not 
obliged  to  pay  the  tax;  and  my  disciples,  like  the  priests  that 
minister,  should  be  exempted  from  the  necessity  of  paying. 

27.  Lest  we — offend  them]  Be  a  stumbling-block  to  the  priests, 
or  rulers  of  the  Jews,  I  will  pay  the  tribute,— "-o  llinii  to  the 
sea — cast  a  hook,  and  take  the  first  fish — thou  shaltfind  a  piece 
vf  monci/,  arari^pa,  a  stater.  This  piece  of  money  was  equal 
In  value  to  four  drachms,  or  two  shekels,  (five  .shillings  of  our 
money)  and  consequently  was  sufBcient  to  pay  the  tribute  for 
our  Lord  and  Peter,  whiclt  amounted  to  about  half-a-crown 
each.  If  the  staler  was  in  tlie  moutli  or  belly  of  the  fish  he- 
fore,  who  can  lielp  admiring  the  wisdom  of  Christ  tliat  disco- 
vered it  there  ?  If  it  was  not  before  in  the  moutli  of  the  tish, 
who  can  help  admiring  the  power  of  Cln-ist,  that  impelled  the 
fish  to  go  where  tlie  stater  had  been  lost  in  the  bottom  of  tlie 
.iea,  take  it  up,  come  towards  the  shore  where  Peter  was  fish» 
Ing,  and,  with  the  stater  in  its  mouth  or  stomach,  catch  hold 
of  the  hook  that  was  to  draw  it  out  of  the  water  1  But  suppose 
tliere  was  no  stater  tliere,  which  is  as  likely  as  otherwise, 
tiien  .(esus  created  it  for  the  purpose,  and  here  his  Omnipo- 
tunce  was  shown ;  for  to  make  a  thing  exist  that  did  not  exist 
before,  is  an  act  of  unlimited  power,  however  small  the  thing 
itself  may  be. 

The  account  of  the  transfiguration,  the  peculiar  case  of  the 
lunatic,  with  liis  cure,  and  the  miracle  wrought  to  pay  the 
Irihule  money,  render  this  one  of  tlie  most  interesting  and  in- 
Ktrui;tive  chapters  in  the  New  Testament. 

I.  To  what  has  already  been  said  on  the  subject  of  the /ra?is- 
figuralion,  nothing  need  be  added :  I  have  given  that  sense  to 
'it  which  the  circumstances  of  the  case,  the  construction  of  the 
words,  and  the  analogy  of  faith,  warrant.  That  others  have 
understood  the  whole  transaction  differently,  is  readily  grant- 
ed Some  of  the  foreign  critics  who  are  also  called  fiivines, 
have  stripped  it,  by  their  mode  of  interpretation,  of  all  its 
strength,  use,  and  meaning.  With  them  it  is  thus  to  be  un- 
derstood : — "  Jesus,  with  his  disciples  Peter,  James,  and  .lohn, 
went  by  night  into  a  mountain,  for  the  purpose  of  prayer  and 
meditation  ;  while  thus  engaged,  the  animal  spirits  of  the  dis- 
ciples were  overcome  by  watching  and  fatigue,  and  they  fell 
iisleep — in  this  sleep  they  dreamed,  or  Peter  only  dreamed, 
fhat  he  saw  his  Master  encompassed  with  aglorious  light,  and 
that  Moses  and  Elijah  were  conversing  with  him.  That  early 
in  the  morning,  just  as  the  sun  was  rising,  there  happened 
Rorne  electric  or  thunder-like  explosions,  (a  thing  not  unfre- 
ijuent  near  some  mountains)  by  which  the  disciples  were  sud- 
denly awoke ;  that  Peter,  whose  mind  was  strongly  impressed 
with  his  dream,  seeing  the  rising  sun  shine  glorio\isly  upon 
his  Master,  and  his  strongly  impressed  senses  calling  to  re- 
membrance his  late  vision,  he  for  a  moment  imagined  he  saw, 
not  only  the  glory  of  which  he  had  dreamed,  bul^  the  persons 
idso — Moses  antj  Elijah — still  standing  on  the  mount  with 
Christ:  that  not  being  as  yet  sufficiently  awake,  finding  the 
images  impressed  on  his  imagination  fleeting  away  with  his 
returning  exercise  of  reason,  he  cried  out  before  he  was  aware. 
Lord!  it  is  good  for  us  to  be  here,  let  us  make  three  taherna 


toTd  it  to  our  Lord  and  his  brother  disciples,  lest  the  Jews 
might  take  occasion  of  jealousy  from  it,  he  was  desired  to  tell 
the  vision  to  no  man."  This  is  the  substance  of  that  strange 
explanation  given  by  those  learned  men,  to  this  extraordinary 
transaction  ;  a  mode  of  interpretation  only  calculated  to  sup- 
port that  syst>5m,  which  makes  it  an  important  point  to  deny 
and  decry  all  supernatural  and  miraculous  influence,  and  tc 
explain  away  all  the  spirituality  of  the  New  Testament. 
Whatever  ingenvity  may  be  in  this  pretended  elucidation, 
every  luiprejudiced  person  mast  see  that  it  can  never  be 
brought  to  accord  with  the /P//C)-,  aniiconcomitant  circumstan- 
ces of  this  most  remarkable  case. 

2.  The  cure  of  the  deaf  and  dumb  lunatic,  has  been  treated, 
by  the  same  critics,  in  nearly  the  same  way,  and  for  the  same 
obvious  design,  namely,  to  exclude  from  the  world  all  super- 
natural agency ;  and  could  they  succeed  in  this,  of  whatra/ue, 
or  indeed,  utility,  could  the  whole  NewTestament  be  toman- 
kind?  We  might  be  well  astonished  to  find  such  a  history, 
with  such  a  great  variety  of  c\irious,  and  apparently  interest- 
ing circumstances  : — a  wondrous  person,  labouring,  preach- 
ing, suflering,  dying,  &c.  &.a.  without  having  scarcely  any 
thing  in  view,  but  a  sort  of  merely  moral  reformation  of  the 
outward  man  !  Truly,  this 

"  Is  like  an  ocean  into  tempest  toss'd, 

To  waft  a  feather,  or  to  drown  afiy." 
But  the  truth  of  God's  miraculous  interpositions,  the  rairacleB 
of  the  NewTestament,  demoniacal  possessions  and  influence, 
the  atonement,  the  inspiration  of  the  Holy  Spirit,  the  regene- 
ration of  the  corrupted  human  heart,  &c.  &c.  must  not  be  gi- 
ven up  to  please  a  certain  description  of  persons,  who  have 
no  commerce  with  God  themselves,  and  cannot  bear  that 
others  should  either  have  or  pretend  to  it. 

3.  The  miracle  wrought  for  the  paying  of  the /empie-<ri6u(e 
money,  is  exceedingly  remarkable. 

The  note  on  ver.  27.  brings  this  particularly  to  view.  To 
what  is  there  said,  it  may  be  added,  that  our  Lord  seems  to  have 
wrought  this  miracle  for  the  following  purposes  :  1.  More  for- 
cibly to  impress  the  minds  of  his  disciples,  and  his  followers 
in  general,  with  the  necessity  and  propriety  of  being  subject 
to  all  the  laws  of  the  diflerent  states,  kingdoms,  &c.  whereso- 
ever the  providence  of  God  might  cast  their  lot. 

2.  To  snow  forth  his  own  tmlimited  power  and  knowledge, 
that  they  might  bo  fully  convinced  that  he  knew  all  things, 
even  to  the  most  minute,  and  could  do  whatsoever  he  pleased, 
and  that  both  his  wisdom  and  power  were  continually  inte- 
rested in  behalf  of  his  true  disciples. 

3.  To  teach  all  believers  a  firm  trust  and  reliance  on  Divine 
Providence,  the  sources  of  which  can  never  be  exhausted  ; 
and  which,  directed  by  infinite  wisdom  and  love,  will  make 
every  provision  essentially  requisite  for  the  comfort  and  sup- 
port of  life.  How  many  of  the  poor  followers  of  Christ  have 
been  enabled  to  discern  his  kind  hand  even  in  the  means  fur- 
nished them  to  discharge  the  taxes  laid  on  them  by  the  state.' 
The  profane  and  the  unprincipled  may  deride,  and  mock  on, 
but  the  people  of  God  know  it  to  be  their  duty  and  their  in- 
terest to  be  subject  to  every  ordinance  of  man  for  the  Lord's 
sake  ;  and  while  his  grace  and  providence  render  this  obedi- 
ence, in  things  both  spiritual  and  secular,  possible,  his  love, 

I  which  their  hearts  feel,  renders  their  duty  their  delight.  The 


des,  &c.  but  in  a  short  time,  having  recovered  the  regular  u.se    accomplishment  of  such  ends  as  these,  is  worthy  both  of  the 
of  his  .senses,  he  perceived  that  it  was  a  dream ;  and  having  |  wisdom  and  benevolence  of  Christ. 


CHAPTER  XVIII. 

'J'he  di.iciple.i  inquiring  who  should  be  greatest  in  Christ's  kingdom,  1.  He  takes  occasion  to  recommend  humility,  simplicity, 
and  disinterestedness,  2 — 6.  Warns  them  against  offences,  7.  Recommends  mortification  aud  self  denial,  8,  9.  Charges 
them  to  avoid  giving  offence,  10,  11.  Parable  of  hijn  who  has  lost  one  sheep  out  of  his  flock  consisting  of  one  hu7idred,12 — 14. 
How  to  deal  with  an  offending  brother,  15—18.  A  gracious  promise  to  social  prayer,  10,  20.  How  often  an  offendi7ig  brother 
loho  e.rpresses  sorrow,  and  promises  amendment,  is  to  be  forgiven,  21,  22.  The  parable  of  the  king,  who  calls  his  ser- 
vants to  accoiuit,  andfi.nds  one  who  otced  him  ten  thousand  talents,  who,  being  unable  to  pay^and  imploring  mercy,  is  for- 
given, 23 — 27.  Of  tii'e  same  person,  icho  treated  his  fellow  servant  unmercifully,  loho  oxced  him  but  a  small  sum,  28 — 30. 
Of  the  punishment  inflicted  on  this  unmerciful  servant,  31 — -Bo.     [A.  M.  4052.     A.  D.  28.     An.  Olymp.  CCI.  4.] 

AT  *  the  same  time  came  the  disciples  unto  Jesus,  saying, 
h  Who  is  the  greatest  in  the  kingdom  of  lieaven  1 
2  And  Jesus  called  a  little  child  unto  him,  and  set  him  in  the 
midst  of  them. 


Luke  9.  «.  fc  as.  M.-b  Chap.  24.  45.  Ch.  30.  3),  &c.  Mark  10.  37. 


NOTES. — Verse  1.  At  the  sa7ne  time]  Or  hour ;  but  topa  is 
frequently  used  to  signify  some  particular  time  :  however,  in- 
stead of  copa,  three  MSS.  all  the  Ilola  but  four,  and  Orignn, 
read  rmcpa,  day.  Origen  says  both  readings  were  extant  in 
MSS.  in  his  time. 

Who  is  the  greatest]  Could  these  disciples  have  viewed  the 
kingdom  of  Christ  in  any  other  light  than  that  of  a  temporal 
one  1  Hence  they  wishetl  to  know  whom  he  would  make  his 
prime  minister, — whom  his  general — whom  his  chief  chancel- 
lor— whom  supreme  judge,  &c..  &c.  Is  it  he  who  finst  became 
thy  disciple,  or  he  who  is  thy  nearest  relative,  or  lie  who  has 
most  frequently  entertained  thee,  or  he  who  is  tlie  oldest, 
merely  as  to  years  1  Could  this  innuiry  have  proceeded  from 
any  but  the  nine  disciples,  who  had  not  witnessed  our  Lord's 
transfiguration  1  Peter,  James,  and  John,  were  surely  more 
spiritual  in  their  views !  And  yet  how  soon  did  eveii  these 
forget  that  his  kingdom  was  not  of  this  world  !  See  Mark  x. 
36,  <Sc.  John  xviij.  10,  &c.  The  disciples  having  lately  seen 
86 


3  And  said,  Verily  I  say  unto  you,  Except  "^  ye  be  converted 
and  become  as  little  children,  ye  shall  not  enter  into  the  king- 
dom of  heaven. 

4  J  Whosoever  therefore  shall  humble  himself  as  this  lit- 

Mark  10.  14.    Luke  18. 16.    1  Cor.  14.  20.  1  P«.  2.  2.— 


the  keys  delivered  to  Peter,  and  found  that  he,  with  James 
and  John,  had  been  privileged  with  being  present  at  the  trans- 
figuration, it  is  no  wonder  if  a  measure  of  jealousy  and  sus- 
picion begun  to  work  in  their  minds.  From  this  inquiry  we 
may  also  learn  that  the  disciples  had  no  notion  of  Peter'ssu- 
premacy ;  nor  did  they  understand,  as  the  Roman  Catholics 
will  have  it,  that  Christ  had  constituted  him  their  head,  either 
by  the  conversation  mentioned  chap.  xvi.  18,  19.  or  by  the  act 
mentioned  in  the  conclusion  of  the  preceding  chapter.  Had 
they  thought  that  any  such  superiority  had  been  designed, 
their  present  question  must  have  been  extremely  impertinent. 
Let  this  be  observed. 

2.  A  little  child]  But  this  child  could  walk,  for  he  called  him 
to  him.  Nicephorus  says,  this  was  Ignatius,  who  was  after- 
wards bishop  oi  Antiocfh,  and  sulTeren  martyrdom  under,  and 
by  command  of,  the  Roman  emperor  Trajan,  in  the  107th 
year  of  our  Lord.  But  this  good  father, i^  not  much  to  be  de- 
pended on,  being  botli  weak  and  Tsredutous. 


f<tcessity  of  self -denial. 

tie  chilli    thfi  same  is  greatest  in  the  kinjiilora  of  he;iven. 

5  And  ■'  whoso  shall  receive  one  such  lillle  child  in  my 
name,  receivclh  nie.  ,  •  ,  u 

6  b  But  whrtsa  shall  oflend  one  of  these  little  ones  which  be- 
lieve ill  me,  it  were  better  for  him  that  a  millstone  were  hanged 
«bout  his  neck,  and  that  he  were  drowned  in  the  depth  of  the 

7  il  Wo  unto  the  world  because  of  offences !  for  ■=  it  must 
needs  be  that  offences  come  ;  but  *  wo  to  that  man  by  whom 
the  offence  cometh !  ,         ^     j  ^  .  .i 

8  '  Wherefore  if  thy  hand  or  thy  foot  offend  thee,  cut  them 
off,  and  cast  them  from  thee  :  it  is  better  for  thee  to  enter  into 
life  halt  or  maimed,  rather  than  having  two  hands  or  two  feet 
to  be  cast  into  everlasting  fire. 

Luke  1.  IS.-b  M.irlt  9.  42.      I>«ko  17.  1,  2.-C   Luke  17.  I.      1  Cor. 
->  'x\.  an.     Mark  9.  43,  45. 


CHAPTER  XVIII. 


The  lost  shet'p. 

9  And  if  thine  eye  offend  thee,  pluck  il  out,  and  cast  it  from 
lliee :  il  is  better  for  thee  to  enter  into  life  with  one  eye,  ra- 
ther than  having  two  eyes  lo  be  cast  into  hell-fire. 

10  ■"  Take  heed  that  ye  despise  not  one  of  these  little  ones; 
fur  I  say  unto  you,  That  in  heaven  <  their  angels  do  always 
s  behold  the  face  of  my  Father  whicli  is  in  heaven. 

1 1  h  For  the  Son  of  man  is  come  to  save  that  which  was  lost. 

12  i  How  think  ye  7  If  a  man  have  a  hundred  sheep,  and  one 
of  them  be  gone  astray,  doth  he  not  leave  the  ninety  and  nine, 
and  goelh  into  the  mountains,  and  seeketh  that  which  is  gone 
astray  f 

1.3  And  if  so  be  that  he  find  it,  verily  I  say  unto  you,  He  re- 
joiceth  more  of  that  skeep,  than  of  the  ninety  and  nine  which 
went  not  astray. 

fPsa  3t  7.    Zcch.lPI.7.    Heb.  1.  H.— jEsih.  1.  U.  Lukel.  l9.-hLuke9.S6.i. 

I'J.  h>.     John  3.  17.  i.  12.  47.— i  Luke  15.  4.  


.3.  Except  ye  he  converted]  Unless  ye  be  saved  trom  tliosc 
ureiudices  which  are  at  present  so  baneful  to  your  nation, 
(sec-king  a  temporal  and  not  a  spiritual  kingdom)  unless  ye  be 
clothed  with  the  spirit  of  humility  ye  cannot  enter  into  the 
spirit  design,  and  privileges  of  my  spiritual  and  eternal  king- 
dom The  name  of  this  kingdom  sliall  put  you  in  mind  of  its 
nature— 1.  T\\e  KitiG  \s  heavenly ;  2.  His  subjects  are  hca- 
venlyminded ;  3.  Their  country  is  heavenly,  for  they  are 
etrani'ers  and  pilgrims  upon  earth  ;  4.  The  government  of 
this  kingdom  is  wliolly  spiritual  and  divine.  See  on  ch.  iii.  2. 

■Ind  Iccome  as  Utile  children]  i.  c.  Be  as  truly  without 
worldly  ambition,  and  the  lust  of  power,  as  little  children  are, 
who  act  among  themselves  as  if  all  were  equal. 

4  Whusoecer  therefore  shall  humble  himselj]  So  great,  is 
the  disparity  between  the  kingdom  of  Christ,  and  the  kingdom 
of  this  world,  that  there  is  no  way  of  rising  to  honours  in  the 
former,  but  by  humility  of  mind,  and  continual  self-abase- 

The  same  is  greatest]  Thus  our  Lord  shows  them,  that 
they  were  all  equal,  and  that  there  could  be  no  superiority 
among  them,  but  what  must  come  from  the  deepest  humility  : 
he  intimates  als.i,  that  wherever  this  principle  should  be 
found,  it  would  save  its  possessor  from  seeking  worldly  ho- 
nours or  earthly  profits,  and  from  seeking  to  be  a  ruler  over 
his  brethren,  or  a  lord  in  God's  heritage. 

5.  One  such  little  child]  As  our  Lord  in  the  preceding 
verses  considers  a  little  child  an  emblem  of  a  genuine  dis- 
ciple, so  by  the  term  in  this  verse,  he  means  a  disciple  only. 
'•  Whosoever  will  receive,  i.  e.  show  unto  such  a  childlike, 
unambitious  disciple  of  mine,  any  act  of  kindness  for  my 
sake,  I  will  consider  it  as  done  to  myself." 

6.  But  tehoso  shall  offend  one  of  these  little  ones]  But  on 
the  contrary,  whosoever  shall  cause  one  of  the  least  of  those 
who  believe  in  me  to  be  stumbled— to  go  into  the  spirit  of  the 
world,  or  give  way  to  sin,— such  an  one  shall  meet  with  the 
most  exemplary  punishment. 

Let  those  who  act  the  part  of  the  devil,  in  tempting  others 
to  sin,  hear  this  declaration  of  our  Lord,  and  tremble. 

A  millstone]  MuAoj  ovikos,  an  ass's  millstone,  because  in 
ancient  times,  before  the  invention  of  wiyid  and  water  mills, 
the  stones  wei-e  turned  sometimes  by  slaves,  but  commonly 
by  asses  or  mutes. 

Drowned  in  the  depth  of  the  sea]  It  is  supposed  that  in 
Syria,  as  well  as  in  (Jrcece,  tliis  mode  of  punishing  criminals 
was  practised ;  especially  in  cases  of  parricide,  and  when  a 
person  was  devoted  to  destruction  for  the  public  safety,  as 
in  cases  of  plague,  famine,  &c.  That  this  was  the  custom  in 
Greece,  we  learn  from  the  Scholiast  on  the  Equites  of  Aris- 
tophanes. Orav  yap  KarCKuvrovv  Ttva;,  ffapof  airo  tojv  rpaxi^i^v 
CKpcpMv.  When  a  person  was  drowned,  they  hung  a  weiglit, 
CvrrcpfioXov  XiOov,  Siiidas)  a  vast  stone  about  his  neck.  See  tlie 
ancient  Scholia  upon  the  Equites,  lin.  1360.  and  Suidas,  in 
vitcpjiuXov  \tdov.  We  find  also  that  it  was  a  positive  insti- 
tute of  the  ancient  Hindoo  law.  "  If  a  woman,"  says  the  pre- 
cept, "cause  any  person  to  take  poison,  sets  fire  to  any  per- 
son's house,  or  murders  a  man,  then  the  magistrate,  having 
bound  a  stone  to  her  neck,  shall  drown  her." — Ualhead's  Code 
of  Gentoo  laws,  4lo  edition,  page  300. 

7.  Wo.']  or,  alas  .'  ovat.  It  is  the  opinion  of  some  eminent 
critics,  that  this  word  is  ever  used  by  our  Lord  to  express 
eijmpathy  and  concern. 

Because  of  offences]  Scandals,  stumbling-blocks,  persecu- 
tions, &c. 

For  it  must  needs  he  that  offences  come]  Avayxrt  yap  criv 
cXdciv  TO  axavdaXa,  for  the  coming  of  offences  is  unavoidable. 
Such  is  the  wickedness  of  men,  such  their  obstinacy,  that 
they  will  not  come  unto  Christ  that  they  may  have  life,  but 
desperately  continue  deceiving  and  being  deceived.  In  such 
a  state  of  things,  offences,  stumbling-blocks,  persecutions,  &c. 
are  unavoidable. 

Wo  tn  that  man]  He  who  gives  the  offence,  and  he  who 
•  receives  it,  are  both  exposed  to  ruin. 

8  and  9.  If  thy  hand,  &c.]    See  the  notes  on  chap.  v.  29,  .30. 

10.  One  of  these  little  ones]  One  of  my  simple,  loving, 
humble  disciples. 

TVieir  angels — always  behold]  Our  Lord  here  not  on'y  al- 
ludes to,  hut  in  my  opinion  establishes  the  notion  received  by 
almost  all  nations,  viz.  That  every  person  has  a  guardian 
a)igel,  and  that  these  have  always  access  to  God,  to  receive 
orders  lelative  to  the  management  of  their  charge.  See  I'sal. 
xxxiv.  6.  Heb,  i.  14. 


Alwai/s  behold  the  face]  Hence,  among  the  Jews,  the  angel.-i 
were  styled  D^:3oSa  malakey  panim,  angels  of  the  face,  and 
Michael'  is  said  to  be  D'lOn  -iSf  sar  ha-panim,  the  nrince  of  tlio 
face.  This  is  an  allusion  lo  the  privilege  granted  by  eastern 
monarchs  to  their  chief  favourites  ;  a  privilege  which  othei-s 
were  never  permitted  to  enjoy.  The  seven  princes  of  Media 
and  Persia,  who  were  the  chief  favourites  and  privy  counsel- 
lors o{  Ahasuerus,  are  said  to  seethe  king's  face.  Esth.  i.  14. 
see  also  2  Kings  xxv.  19.  and  Jerem.  li.  2.5.  Our  Lord's  words 
give  us  to  understand,  that  humble-hearted,  childlike  disci- 
ples, are  objects  of  his  peculiar  care,  and  constant  attention. 
I'lie' clause  cv  ovpavoi;,  in  the  heavens,  is  wanting  in  several 
MSS.,  Versions,  and  Fathers. 

11.  For  the  son  of  man,  &c.]  This  is  added,  as  a  second 
reason,  why  no  injury  sliould  be  done  to  his  followers.  The, 
Son  of  man  has  so  loved  them,  as  to  come  into  the  world  to 
lav  down  his  life  for  tliem." 

'That  trhich  was  lost]  AvoXioXog.  In  Rev.  ix.  11.  Satan  i.i 
called  AiroXXvuf,  Apollvon,  the  destroyer,  or,  him  who  lays 
waste.  This  name  bears  a  near  relation  to  that  state  in  which 
our  Lord  tells  us  he  finds  all  mankind,— 'os«,  desolated,  ruined. 
—So  it  appears  that  Satan  and  men  have  the  nearest  alllnity 
to  cacli  other— as,  the  destroyer  and  the  destroyed,— Wie  deso- 
later  and  the  deso/o/ed,— the  loser  and  the  /osr.  But  the  Sm 
of  man  came  to  save  the  lost.  Glorious  news !  may  every  loa 
soul  feel  it !  This  verse  is  omitted  by  five  MSS.,  two  Version;;, 
and  three  of  the  Fathers  ;  but  of  its  autlienticity  there  can  Iw 
no  doubt,  as  it  is  found  in  the  parallel  place,  Luke  xix.  10.  on 
which  verse  there  is  not  a  single  various  reading  found  in  any 
of  the  MSS.  that  have  ever  been  discovered,  nor  in  any  of  ll»e 
ancient  Vei^sions. 

12.  Doth  he  not  leave  the  ninety  and  nine,  and  goetk  into 
the  mountains]  So  our  common  translation  reads  the  verse ; 
others.  Doth  he  not  leave  the  ninety  and  nine  upon  the  moun- 
tains, and  go,  &c.  This  latter  reading  appears  to  me  to  he  the 
best ;  because  in  Luke  xv.  4.  it  is  said,  he  leaveth  the  ninety 
and  nine  in  the  desert.  The  allusion,  therefore,  is  to  a  shep- 
herd feeding  his  sheep  on  the  mountains,  in  the  desert;  not 
seeking  the  lost  one  on  the  mountains. 

Leaving  the  ninety  and  ni?ie,  and  seeking  the  one  strayed 
sheep  .—This  was  a  verv  common  form  of  speech  among  tlic 
Jews,  and  includes  no  mystery,  though  there  are  some  who 
imagine  that  our  Lord  refers  to  the  angels  who  kept  not  their 
first  estate,  and  that  ihev  are  in  number  to  men  as  ninetv- 
nine  are  to  one.  But  it  is  likely  that  our  Lord  in  this  place 
only  alludes  to  his  constant  solicitude  to  instruct,  heal,  and 
save  those  simple  people  of  the  sea-coasts,  country  villages, 
&c.  who  were  scattered  abroad,  as  sheep  without  ashepherd, 
<^ch.  ix.  36.)  the  scribes  and  Pharisees  paying  no  attention  to 
their  present  ftr  eternal  well-being.  This  may  be  also  con- 
sidered as  a  lesson  of  instruction  and  comfort  to  backsliders. 
—How  hardly  does  Christ  give  them  up  ! 

13.  He  rejoiceth  more]  It  is  justly  observed  by  one  on  this 
verse,  that  it  is  natural  for  a  pereon  to  express  unusual  joy  at 
the  fortunate  accomplishment  of  an  unexpected  event. 

14.  It  is  not  the  icill  of  your  Father]  Il  any  soul  be  finally 
lost,  it  is  not  because  God's  teill  or  counsel  was  against  its 
salvation,  or  that  a  proper  provision  had  not  been  made  for 
it ;  but  that  though  light  came  into  the  world,  it  preferred 
darkness  to  light,  because  of  its  attachment  to  its  evil  deeds. 

1.5.  If  thy  brother]  Any  who  is  a  member  of  the  same  re- 
ligious society,  sin  against  thee.  1.  Go  and  reprove  him  alone 
—it  may  be  in  person  ;  if  that  cannot  be  so  well  done,  bjj  thy 
messenger  :  or  in  writing  (which  in  many  cases  is  likely  to 
be  the  most  effectual.)  Ob.serve,  our  Lord  gives  no  liberty  to 
omit  this,  or  to  exchange  it  for  either  of  the  following  steps. 
If  this  do  not  succeed, 

16.  2.  7'ake  with  thee  one  or  two  more]  Men  whom  he  es- 
teems, who  may  then  confirm  and  enforce  what  thou  sayest; 
and  afterward,  if  need  require,  bear  witness  of  what  was 
spoken.    If  even  this  do  not  succeed,  then,  and  not  before, 

17.  3.  Tell  it  unto  the  church]  Lay  the  whole  matter  before 
a  congregation  of  Christian  believers,  in  thatjplace  of  which 
he  is  a  member,  or,  before  the  minister  and  elders,  as  the  re- 
presentatives of  the  church  or  assembly  ;  if  all  this  avail  not, 

ihcn,  .  _ 

Let  him  he  unto  thee  as  a  heathen  man  and  a  publican]  To 
whom  thou  art,  as  a  Cliristian,  to  owe  earnest  and  persever- 
ing good  will,  and  acts  of  kindness;  but  have  no  religious 
communion  witli  him,  till,  if  he  have  been  convicted,  he  ac- 
knowledge Ills  fault.  Whosoever  follows  this  threefqld  rule, 
HI 


Promises  of  Chrint 


ST.  MATTHEW. 


to  hu-  cUsci'phsf  if-i!. 


14  Even  so  it  is  not  the  will  of  your  Father  which  is  in  hea- 
ven, that  one  of  these  little  ones  should  perish. 

15  II  Moreover  "  if  thy  brother  shall  trespass  against  thee,  go 
and  tell  him  his  fault  between  thee  and  him  alone :  if  he  shall 

.  hear  thee,  bthou  hast  gained  thy  brother. 

16  But  if  he  will  not  hear  thee,  then  take  with  thee  one  or  two 
more,  that  in  "  the  month  of  two  or  three  witnesses  every 
word  may  be  established. 

17  And  if  he  shall  neglect  lo  hear  them,  tell  it  untn  the 
church :  but  if  he  neglect  to  hear  the  church,  let  him  be  unto 
thee  as  a  d  heathen  ni^an  and  a  publican, 

18  Verily  I  say  unto  you,  ^  Wlialsoever  ye  shall  bind  on  earth, 
Bhall  he  bound  in  heaven :  and  whatsoever  ye  shall  loose  on 
earth,  shall  be  loosed  in  heaven. 

a  Lev.  10.  17.  Ecclus.  19.  H,  Luke  17.  3.— I)  .Tames  5.  20.  1  Pet.  3.  l.-c  Deu.  17, 
6  di  19  15.  John  8.  17  2  Cor  13,  I,  Heb.  10,  SS.— d  Rom,  16.  17,  I  Cor.  5.  9,  2 
Thess,  3.  6,  14,    2  ,Tohn  10.— e  Ch,  16,  19,     .Tohn  20,  23,     1  Cor,  5.  4, 


will  seldom  offend  others,  and  never  be  offended  himself. 
J  Wesley. 

Reproving  a  brother  who  had  sinned,  was  a  positive  com- 
mand under  the  law.  See  Lev.  xix.  17.  And  the  Jews  have  a 
paying,  that  one  of  the  causes  of  the  ruin  of  their  nation  was, 
'^No  man  reproved  another." — On  the  word  Church — see  at 
the  end  of  chap.  xvl. 

18.  Whatsoever  ye  shall  bind,  &c,]  Whatever  determi- 
nations ye  make  in  conformity  to  these  directions  for  your 
conduct  to  an  offending  brother,  will  be  accounted  just,  and 
ratified  by  the  Lord.  See  on  ch.  xvi.  19.  and  to  what  is  there 
said,  the  fnllowing  observations  may  be  profitably  added. 

Oaa  cnv&-i](TT]TC — xai  oaa  tav  XvrrriTi:.  Binding  and  loosing, 
in  this  place,  and  in  Matt.  xvi.  19.  is  generally  restrained  by 
Chrisiian  interpreters,  to  mattere  of  discipline  and  authority. 
Bnt  it  is  as  plain  as  the  sun,  by  what  occurs  in  numberless 
places  dispersed  throughout  the  Mishnu,  and  from  thence 
commonly  used  by  the  later  rabbins,  when  they  treat  of  ri- 
tual subjects,  that  binding  signified,  and  was  commonly  un- 
derstood by  the  Jev^s  at  that  time  to  be  a  declaration  that  any 
thing  was  unlawful  to  be  done:  and  loosivig  signified  on 
the  contrary,  a  declaration  that  any  thing  may  be  lawfully 
done.  Our  Saviour  spoke  to  his  disciples  in  a  language  which 
they  understood,  so  that  they  were  not  in  the  least  at  a  loss  to 
conipi"ehend  his  meaning;  and  its  being  obsolete  to  us,  is  no 
manner  of  reason  wliy  we  should  conclude  that  it  was  ob- 
scure to  them.  The  words  bind  and  loose,  are  used  in  both 
places,  in  a  declaratory  sense,  of  tnings,  not  oi persons.  It  is 
n  and  oaa,  in  the  neuter  gender,  ootn  in  chap.  xvi.  and  here 
in  this  :  i.  e.  Whatsoever  thing  or  things  ye  shall  bind  or  loose. 
Consequently,  the  same  commission  which  was  given  at  first 
to  St.  Peter  alone,  (chap,  xvi.  19.)  was  afterward  enlarged  to 
all  the  apostles.  St.  Peter  had  made  a  confession,  that  Jisstis 
was  the  Christ,  the  Son  of  God,  His  confession  of  the  divi- 
nity of  our  Lord,  was  the  first  that  ever  was  made  by  man  ; 
to  him,  therefore,  Were  given  the  keys  of  the  kingdom  of  hea- 
ven, i.  e.  God  made  choice  of  him  among  all  the  apostles,  that 
the  Gentiles  s\\o\i\<\  first,  by  his  mouth,  hear  the  word  of  the 
Gospel,  and  believe.  He  first  opened  the  kingdom  of  heaven 
tu  the  Gentiles,  when  he  preached  to  Cornelius.  It  was 
open  to  the  Jews  all  along  before^;  but  if  v/e  should  suppose 
that  it  was  not,  yet  to  them  also  did  St.  Peter  open  the  king- 
dom of  heaven  in  his  sermon  at  the  great  Pentecost.  Thus  then 
St,  Peter  exercised  his  two  keys ;  that  for  the  Jews  at  the  great 
Pentecost;  and  that  for  the  Gentiles,  when  he  admitted  Cor- 
nelius into  the  church.  And  this  was  the  reward  of  his  first 
confession,  in  which  he  owned  Jesus  to  be  the  promised 
S'/Iessiah.  And  what  St.  Peter  loosed,  i,  e.  declared  as  ne- 
cessary to  be  believed  and  practised  by  the  disciples  here, 
was  ratified  above.  And  what  he  declared  vnlauful  to  be 
believed  and  practised,  (i.  e.  what  he  bound,')  was  actually 
forbidden  by  God  himself. 

"  I  own  myself  obliged  to  Dr.  Lighlfoot  for  this  interpre- 
tation of  the  true  notion  of  binding  and  loosing.  It  is  a  noble 
one,  and  perfectly  agrees  with  the  ways  of  speaking  then  in 
use  among  the  Jeics.  It  is  observable,  that  these  phrases  of 
hivAing  and  loosing  occur  no  where  in  the  New  Testament, 
but  in  St.  Matthew,  who  is  supposed  to  have  written  his  Gos- 
pel first  in  Hebrew,  from  whence  it  was  translated  into  Greek, 
and  then  the  force  and  use  of  the  expression  will  better  ap- 
pear." Dr.  lFo«ott's  Miscell.  Discourses,  vol,  i.  p.  309,  &c.  &c. 

"  Tlie  phrases  to  bind  and  to  loose,  were  Jewish,  and  most 
frequent  in  their  writers.  It  belonged  only  to  the  teachers 
among  the  Jews,  to  bind  and  to  loose.  When  the  Jeios  set 
any  apart  to  be  a  preacher,  they  used  these  words.  Take  thou 
liberty  to  teach  what  is  bound,  and  lohat  is  loose."  Strype's 
Preface  to  the  Posthumous  Remains  of  Ur.  Lightfoot,  page  38. 

19.  Again  I  say  unto  you]  The  word  ai/.riv,  verily,  is  add- 
ed here,  in  ninety-eight  MSS.  (many  of  which  are  of  the  great- 
est antiquity  and  importance)  seven  editions,  all  the  Arabic, 
the  Slavonic,  and  several  of  the  Jtala.  The  taking  in  or  leav- 
ing out  such  a  word,  may  appear  to  some  a  matter  of  indiffer- 
ence ;  but  as  I  am  fully  convinced  .lesus  Christ  never  spoke  a 
useless  or  a  needless  word,  my  maxim  is,  to  omit  not  one  sylla- 
ble that  I  am  convinced  (from  such  authority  as  the  above) 
he  has  ever  used,  and  to  take  in  nothing  that  he  did  not  speak. 
It  makes  the  passage  much  more  emphatic— .As-arn,  verily,  / 
soy  unto  you,  &.c. 

if  two  of  you  shall  agree]    y:vii(j>oivri^w(Ttv,  si/mphonize,  or 
harmoniie.    It  is  a  metaphor  taken  from  a  number  of  musi- 
88 


19  f  Again  I  say  unto  you,  That  if  two  of  you  shall  agree  on 
earth,  as  touching  any  thing  that  they  shall  ask,  2  it  shall  be 
done  for  them  of  my  Father  whicli  is' in  heaven. 

20  For  where  h  two  or  three  are  gathered  together  in  my 
name,  there  am  1  'n  the  midst  of  them. 

21  11  Then  came  Peter  to  him,  and  said,  Lord,  how  oft  shall  my 
brother  sin  against  me,  and  I  forgive  him  '.'  'till  seven  times  1 

22  Jesus  saith  unto  him,  I  say  not  unto  thee,  Until  seven 
times  :  k  but.  Until  seventy  times  seven. 

23  Therefore  is  the  kingdom  of  heav.en  likened  unto  a  cer- 
tain king,  which  would  take  account  of  his  servants. 

24  And  when  he  had  begun  to  reckon,  one  was  brought  unto 
him  which  owed  him  ten  thousand  i  talents. 

25  But  forasmuch  as  he  had  not  to  pay,  his  lord  commanded 

f  Ch.  r.,  Si.—s  1  .Tohn  3,  a  fc  S,  H,-h  Dan.  ?,  17,  19.  .Tohn  14.  13—13  &  16.  23. 
Acls  3,  16,  &  4.  7,  1  Cor.  5.  4  -i  Luke  17.  4.-k  Ch.  5.  14.  Mark  II.  S.\  Col  3  13,— 
1  A  taleul  is  750  ounces  of  silver,  wliich,  after  five  shillings  the  ounce,  is  IS/l,  lOs. 


cal  instruments  set  to  the  same  key,  and  playing  the  same 
tune:  here,  it  means  a  perfect  agreement  of  the  hearts,  de- 
sires, wishes,  and  voices,  of  two  or  more  persons  praying  to 
God.  It  also  intimates  that  as  a  number  of  musical  instru- 
ments, skilfully  played,  in  a  good  concert,  are  pleasing  to  tlie 
ears  of  men,  so  a  number  of  persons  united  together  in  warm, 
earnest,  cordial  prayer,  is  highly  pleasing  in  the  sight  and  cara 
of  the  Lord.  Now  this  conjoint  prayer  refers,  in  all  probabi- 
lity, to  ihe  bindi7ig  and  loosing  in  the  preceding  verse;  and 
thus  we  see  what  power  faithful  prayer  has  wifli  God  ! 

//  shall  be  done  for  them]  What  an  encouragement  to  pray ! 
even  to  two,  if  there  be  no  more  disposed  to  join  in  this  hea- 
venly work. 

20.  For  where  tico — are  gathered  together  in  viy  name] 
There  are  many  sayings  among  the  Jews  almost  exactly  si- 
milar to  this,  such  as,  Wherever  even  two  persons  arc  sitting 
in  discourse  concerning  the  law,  tlie  Divine  presence  in 
among  them. — See  much  moi-e  in  Schoettgen.  And  the  fol- 
lowing, among  the  ancient  Hindoos,  is  like  unto  it;  "Wheu 
Brahma,  the  Lord  of  creation,  had  formed  mankind,  and  at 
the  same  time  appointed  his  worship,  he  spoke  and  said, 
'  With  this  worship  pray  for  increase,  and  let  it  be  that  on 
which  ye  shall  depena  for  the  accomplishment  of  ail  yotlf 
wishes.  With  this  remember  God,  that  God  may  remember 
you.  Remember  one  another,  and  ye  shall  obtain  supreme 
happiness.  God  being  remembered  in  worship,  will  grant 
you  the  enjoyment  of  your  wishes :  he  who  enjoyeth  what 
hath  been  given  unto  him  by  God,  and  offcreth  not  a  portion 
unto  him,  is  even  as  a  thief.  Know  that  good  works  come 
from  Brahma,  whose  nature  is  incorruptible ;  wherefore,  the 
omnipresent  Brahma,  ispeesent  in  the  worship.  " — See  the 
Bhagvat  Geeta,  p,  45,  46. 

In  my  name]  Seems  to  refer  particularly  to  a  public  pro- 
fession of  Christ  and  his  Gospel. 

There  am  I  in  the  midst]  None  bTit  God  could  say  these 
words,  to  say  them  with  truth,  because  God  alone  Is  every 
ivhere  present,  and  these  words  refer  to  his  omnipresence. 
Wherever — suppose  millions  of  assemblies  were  collected  in 
the  same  moment,  in  different  places  of  the  creation,  (which 
is  a  very  possible  case,)  this  promise  states,  that  Jesus  is  In 
each  of  them.  Can  any,  therefore,  say  th.ese  words,  except 
that  God  who  fills  both  heaven  and  earth  ■?  But  Jesus  says 
these  w^ords :  ergo — Jesus  is  God,  Let  it  be  observed,  that 
Jesus  is  not  among  them  to  spy  out  their  sins,  or  to  mark 
down  the  imperfections  of  their  worship ;  but  to  enlighten, 
strengthen,  comfort,  and  save  them. 

21.  I'm  seven  times7]  Though  seven  was  a  number  of 
f  erfection  among  the  Hebrews,  and  often  meant  much  more 
than  the  nnits  in  it  imply  ;  yet  it  is  evident  that  Peter  uses  it 
here  in  its  plain  literal  sense,  as  our  Lord's  words  sufficiently 
testify.  It  was  a  maxim  among  the  Jews,  never  to  forgive 
more  than  thrice  :  Peter  enlarges  this  charity  more  than  one 
half;  and  our  Lord  makes  even  his  enlargement  septuple, 
see  ver.  22,  Revenge  is  natural  to  man,  i,  e,  man  is  naturally  a 
vindictive  being,  and,  in  consequence,  nothing  is  more  diffi- 
cult to  him  ihwn  forgiveness  of  injuries, 

22.  Severity  times  seve7i.]  There  is  something  very  re- 
markable in  these  words,  especially  if  collated  with  Gen,  iv. 
24,  where  the  very  same  words  aroused — "If  any  man  killLA- 
MECH,  he  shall  be  avenged  seventy  times  scve?i."  The  just 
God  punishes  sin  in  an  exemplary  manner.  Sinful  man, 
who  is  exposed  to  the  stroke  of  divine  justice,  should  be 
abundant  in  forgiveness,  especially  as  the  merciful  only  shaH 
find  mercy.  See  the  note  on  chap,  v,  7.  and  on  vi,  14,  15: 
The  sum  seventy  times  seven  makes  four  hundred  and  nine- 
ty. Now  an  offence,  properly  such,  is  that  which  is  given 
wantonly,  maliciously,  and  without  any  provocation.  It  is 
my  opinion,  tiiat  let  a  man  search  ever  so  accurately,  he  will 
not  find  that  he  has  received,  during  the  whole  course  of  his 
life,  four  hundred  and  ninety  such  offences.  If  the  mat>- 
who  receives  the  ofteuce,  has  given  any  cause  for  it,  in 
that  case,  the  halfoi  the  offence,  at  least,  towards  his  brother, 
ceases, 

23.  Therefore  is  the  kingdoin]  In  respect  to  sin,  cruelty, 
and  oppression,  God  will  proceed  in  the  kingdom  of  heaven 
(the  dispensation  of  the  Gospel)  as  he  did  in  former  times ; 
and  every  person  shall  give  an  account  of  himself  lo  God. 
Every  sin  is  a  debt  contracted  with  the  justice  of  God  ;  men 
are  ail  God's  own  servants,  and  the  day  is  at  hand  in  which 
their  Master  will  settle  accounts  with  them,  inquire  into  their 


Itow  God  resents 


CHAPTER  XVIU. 


cruelty^  <f-e.  in  maA 


him  *  to  be  sold,  and  his  wife  and  children,  and  all  that  he  had, 
end  payment  to  be  made. 

26  The  servant  therefore  fell  down,  and  "worshipped  hira, 
saying,  Lord,  have  patience  with  me,  and  I  will  pay  thee  all. 

27  Tlien  the  Lord  of  that  servant  was  moved  with  compas- 
sion, and  loosed  him,  and  forgave  him  the  debt. 

28  But  the  same  servant  went  out,  and  found  one  of  his  fcl- 
lov.'-servants  which  owed  him  a  fnindred '^  pence  :  and  he  laid 
hands  on  him,  and  took  him  by  the  throat,  saying,  Pay  me 
that  thou  owest. 

29  And  his  fellow-servant  fell  down  at  his  feet,  and  besought 
hira,  saying,  <i  Have  patience  with  me,  and  I  will  pay  thee  all. 

30  Anil  he  would  not :  '  but  went  and  cast  him  into  prison, 
till  he  should  pay  the  debt. 

a  2  Ks,  4.  I,  Neh.  P.  8.— b  Or,  besought  him.— c  The  Roman  penny  ia  Ihc  ot-lith 
part  of  an  otince,  which,  afier  fw.  the  ounce,  is  pcenpencc  htilf-penny.    Ch.  '4i.  •^.— 


work,  and  pay  them  tlicir  wages.  Great  Judge !  what  an 
awful  time  must  this  be,  wlien  with  multitudes  nothing  shall 
be  found  but  sin  and  insolvency ! 

By  servant  in  the  text  we  are  to  understand,  a  petty  king, 
or  tributary  prince ;  for  no  hired  servant  could  possibly  owe 
such  a  sum  as  is  here  mentioned. 

21.  Teti  thousand  talents.]  Miiptoiv  Ta\avTiJv,  a  myriad  of 
talents,  the  highest  number  known  in  fJreek  aritlimetical  no- 
t;ition.  An  immense  sum,  which,  if  the  silv'er  talent  be  de- 
signed, amounts  to  4,500,000  sterling;  but  if  tlie  gold  talent 
be  meant,  which  is  by  far  the  most  likely,  then  the  amount 
is  67,500,000  sterling,  a  sum  equal  to  the  annual  revenue  of 
the  British  empire!  See  the  note  on  Exod.  xxv.  34.  The 
inargin  above  is  incorrect. 

25.  He  had  not  to  jiay]  That  is,  not  being  able  to  pay.  As 
there  could  not  be  the  smallest  probability  that  a  servant, 
wholly  dependant  on  his  master,  who  was  now  absolutely 
insolvent,  could  ever  pay  a  debt  he  had  contracted  of  more 
than  67  millions!  so  is  it  impossible  for  a  sinner,  infinitely 
indebted  to  D'vine  Justice,  ever  to  pay  a  mite  out  of  the 
talent. 

Comtnand  him  to  be  sold — his  wife — children,  Ac]  Our 
Lord  here  alludes  to  an  ancient  custom  among  the  Hebrews, 
of  selling  a  man  and  his  family,  to  make  payment  of  contract- 
ed debts.  See  Exod.  xxii.  3.  Lev.  xxv.  39,  47.  2  Kings  iv.  1. 
This  custom  passed  from  among  the  Jews  to  the  Greeks  and 
Rnnians. 

20.  Fell  doten  and  worshipped  him]  TlpoatKVvct  avro), 
rrourhed  as  a  dog  before  him,  with  the  greatest  deference, 
puhmission,  and  anxiety. 

Have  patience  with  me]  MaKpoQvurin-ov  eir'  tfioi,  be  long 
minded  towards  me — give  me  longer  space. 

The  means  which  a  sinner  should  use  to  be  saved,  are,  \. 
Deep  humiliation  of  heart — he  fell  down.  2.  Fervent  pray- 
er. 3.  Confidence  in  the  mercy  of  God — have  patience.  4.  A 
firm  purpose  to  devote  his  soul  and  body  to  his  Maker — /  will 
]my  thee  all.  A  sinner  may  be  said,  according  to  the  economy 
of  grace,  to  pay  all,  when  he  brings  the  sacrifice  of  the  Lord 
Jesus  to  tiie  throne  of  justice,  by  faith ;  thus  offering  an  equi- 
valent  for  the  pardon  he  seeks,  and  paying  all  he  owes  to 
Divine  justice,  by  presenting  the  blood  of  the  Lamb. 

27.  Moved  with  compassion]  Or,  witli  tender  pity.  Tliis  is 
the  source  of  salvation  to  a  lost  world,  the  tender  pity,  the 
eternal  mercy  of  God. 

28.  A  hu  ndred  pence]  Rather  denarii.  The  denarius  was 
a  Roman  coin,  worth  about  sevenpence  halfpicnny  English. 
Ttie  original  word  should  be  retained,  as  our  word  pen?iy  does 
not  convey  the  seventh  part  of  the  meaning.  A  hundred  de- 
narii would  amount  to  about  3/.  2s.  dd.  British,  or,  if  reckoned 
as  some  do,  at  sevenpcnce  three  farthings,  the  sum  would 
be  31.  4  s.  7d. 

Took  him  by  the  throat]  Kpari^aa;  avrov  tirviye.  There  is 
no  word  I  am  acquainted  with,  which  so  fully  expresses  the 
meaning  of  the  original  Efrviye,  asthe  Anglo-Saxon  term  throt- 
tle ;  it  signified  (like  the  Greek)  to  half-choke  a  person,  by 
seizing  his  throat. 

29.  Fell  down  at  his  feet]  This  clause  is  wanting  in  Several 
ancient  MSS.,  Versions,  and  Falhere.  Several  printed  editions 
also  have  omitted  it ;  and  Griesbnch  has  left  it  out  of  the  text. 

Pay  thee  all]  Uavra,  all,  isomittedbya  multitude  of  MSS., 
Versions,  and  Fathers. 

3D.  And  he  would  not,  &c.]  To  the  unmerciful,  God  will 
show  no  mercy  :  this  is  an  eternal  purpose  of  tlie  Lord  which 
never  can  be  changed.  God  teaches  us  what  to  do  to  a  fellow 
sinner,  by  what  he  does  to  rs.  Our  fellow-servant's  debt  to 
us,  and  ours  to  God,  are  as  one  hundred  denarii,  to  ten  thou- 
sand talents  !  Wlien  we  humble  ourselves  before  him,  God 
freely  forgives  us  all  this  mighty  sum!  and  shall  we  exact 
from  our  brother  recompense  for  the  most  trifling  faults? 
Reader,  if  thou  art  of  this  unmerciful,  unforgiving  cast,  read 
out  the  chapter. 

"  All  the  souls  that  are,  were  forfeit  once, 
•        And  he  who  might  the  vantage  best  have  took, 
Found  out  the  remedy.     How  would  you  bo. 
If  He,  who  is  the  top  of  judgment,  should 
But  judge  you  as  you  are  )  Oh !  think  on  that, 
And  mercy  then  will  breathe  within  your  lips, 
Like  man  new  7ni:de.— 
I'ho'  ptstice  be  thy  plea,  consider  this, 
riiat  in  the  course  of  justice,  nonc'of  us 
Should  see  9alvation ;  we  do  pray  for  meVcy  ; 


31  So  wTien  his  fellow-snrvants  saw  what  was  done,  they 
were  very  sorry,  and  came  and  told  unto  their  lord  all  that 
was  done. 

32  Then  his  lord,  after  that  he  had  called  him,  said  unto  him, 
O  thou  wicked  servant,  I  forgave  thee  all  that  debt,  because 
thou  desiredst  me : 

33  Shouldest  not  thou  also  have  had  compassion  on  thy  fel- 
low-servant, even  f  as  I  had  pity  on  thee  f 

34  And  his  lord  was  wroth,  and  delivered  him  to  the 
tormentors,  ^  till  he  should  pay  all  that  was  due  unto 
him. 

35  h  So  likewise  shall  my  heavenly  Father  do  also  unto  you, 
if  ye  from  your  liearts  :  forgive  not  every  one  his  brother 
their  trespasses. 


And  that  same  prayer,  doth  teach  us  all  to  render 
Tlie  deeds  of  mercy." — 

31.  His  fellow-servants  saw  what  wasdo7ie]  An  actof  this 
kind  is  so  dishonourable  to  all  the  followers  of  Christ,  and  to 
the  spirit  of  his  Gospel ;  that  tlirough  the  respect  tliey  owe  to 
their  Lord  and  Master,  and  through  the  concern  they  feel  for 
the  prosperity  of  his  cause,  tliey  are  obliged  to  plead  against 
it,  at  the  throne  of  God. 

32.  His  lord,  after  that  he  had  called  him]  Alas  !  how  shall 
he  appear  7 — Confounded.  What  shall  he  answer  1 — He  is 
speec/dess  ! 

33.  Shouldest  not  thou  also  have  had  compassion]  Odk  e6ci 
Kat  ere,  Did  it  not  become  thee  also  l  What  a  cutting  reprpacli ! 
It  became  me  to  show  mercy,  when  thou  didst  earnestly  en- 
treat me,  because  I  am.  merciful.  It  became  thee  also  to  have 
show7i  mercy,  because  thou  wert  so  deep  in  debt  thyself,  and 
hadst  obtained  m.ercy. 

34.  Delivered  him  to  the  tormentors]  Not  only  continued 
captivity  is  liere  intended,  hut  the  tortures  to  be  endured  in  it. 
If  a  person  was  suspected  of  fraud,  as  there  was  reason  for  in 
such  a  case  as  that  mentioned  here,  he  was  put  to  very  cruel 
tortures  among  the  Asiatics,  to  induce  him  to  confess.  In  the 
punishments  of  (Jhina,  a  great  variety  of  these  appear ;  and 
probably  there  is  an  allusion  to  such  torments  in  this  place. 
Before,  lie  and  all  that  he  hart  were  only  to  be  sold.  Now,  as  he 
has  increased  his  debt,  so  he  has  increased  his  punishment  ; 
he  is  delivered  to  the  tormentors,  to  the  horrors  of  a  guilty 
conscience,  and  to  a  fearful  looking  for  of  fiery  indignation, 
which  shall  devour  the  adversaries.  But  if  this  refers  to  the 
day  of  judgment,  then  the  irorm  that  dielh  not,  and  tlie^re 
tliat  is  not  quenched,  are  the  tormentors. 

35.  So  liketeise  shall  my  heavenly  Father  do  also  unto  you] 
The  goodness  and  indulgence  of  God  towards  us,  is  the  pattern 
we  should  follow  in  our  dealings  with  others.  If  we  take  man 
for  our  exemplar  we  sliall  err,  because  our  copy  is  a  bad  one ; 
and  our  lives  are  not  likely  to  be  better  than  tlie  copy  we  imi- 
tate. Follow  Christ,  be  merciful  as  your  Fatliei-  who  is  in 
heaven  is  merciful.  You  cannot  complain  of  the/H/r»('svf  of 
your  copy.  Reader,  hast  thou  a  child  or  servant  who  has 
offended  thee,  and  humbly  asks  forgiveness!  Hast  thou  a 
debtor,  or  a  tenant  who  is  insolvent,  and  asks  for  a  little 
longer  ii7ne  ?  And  hast  thou  not  forgiven  that  child  or  ser- 
vant!  Hast  thou  not  given  time  to  that  debtor  or  tenant! 
How,  then,  canst  thou  ever  expect  to  see  the  face  of  the  just 
and  merciful  God  1  Thy  child  is  banished,  or  kept  at  a  drr- 
tance ;  thy  debtor  is  thrown  into  prison,  or  thy  tenant  sold 
up ;  yet  the  child  offered  to  fall  at  thy  feet :  and  the  debtor  or 
tenant,  utterly  insolvent,  prayed  for  a  little  longer  time: 
hoping  God  would  enable  him  to  pay  thee  all ;  but  to  those 
things  thy  stony  heart  and  searerf  conscience  paid  no  regard  ! 
O  monster  of  ingratitude  !  Scandal  to  human  nature  !  re- 
proach to  God  !  if  thou  canst,  go  hide  thyself— even  in  hell, 
from  the  face  of  tlie  Lord  ! 

Their  trespasses.]  These  words  are  properly  left  out  by 
Griesbach,  and  other  eminent  critic.^;,  because  they  are  want- 
ing in  some  of  the  very  best  MSS.,  most  of  the  Versions,  and 
by  some  of  the  chief  of  the  Fathers.  The  words  are  evidently 
an  interpolation;  tlie  constiuction  of  them  is  utterly  improper; 
and  the  concord  false. 

In  our  common  method  of  dealing  with  insolvent  debtors,- 
we  in  some  sort  imitate  the  Asiatic  customs  ;  we  put  them  in 
prison,  and  all  their  circumstances  there  are  so  many  tor- 
mentors ;  the  place,  the  air,  the  company,  the  provision,  the 
aecommodations,  all,  all  destioictive  to  comfort,  to  peace,  ta 
health,  and  to  every  thing  that  hutnanity  can  devise.  If  the 
person  be  poor,  or  comparatively  poor,  is  his  imprisonment 
likely  to  lead  him  to  discharge  his  debt  ?  His  creditor  may  rest 
assured  that  he  is  now  further  from  liis object  than  ever;  the 
man  had  no  other  way  of  discharging  the  debt,  but  by  his  la- 
bour;  that  is  now  impossible,  througli  his  confinement,  and 
the  creditor  is  put  to  a  certain  expense  towards  liis  main- 
tenance.  How  foolish  is  this  policy  I  And  how  mdchdo  such 
laws  stand  in  need  of  revision  and  amendment.  Imprison- 
ment for  debt,  in  such  a  case  as  fliat  supposed  above,  can 
answer  no  other  end  than  the  gratification  of  Uie  malice,  re- 
venge, or  inhumanity  of  the  creditor.  Better  sell  all  that  he 
has,  and,  with  his  hands  and  feet  untied,  let  him  begin  the 
world  afresh.  Dr.  Dodd  very  feelingly  inquires  here,  "  Wlie- 
ther  rigour  in  exacting  temporal  debts,  in  treating  without 
mercy  such  as  are  unable  to  satisfy  them — whether  this  caii 
be  allowed  to  a  Christian,  who  is  bound  to  imitate  his  Gort 
89 


Christ  keaU 


ST.  MATTHEW. 


the  multituder,  (f-«. 


and  Father?  To  a  debtor,  who  can  erpeot  fotfireness  only 
on  the  condition  of  forgiving  others  ?  To  a  servant,  who 
Bhotild  obey  lils  Master  ?  and  to  a  criminal,  who  is  in  daily 
expectation  of  his  Judge  and  final  sentence!"  Little  did  he 
think,  when  he  wn>te  this  sentence,  that  himself  should  be  a 
melancholy  proof,  not  only  of  human  weakness,  but  ol  the  re- 
lentless nature  of  those 'laws  by  which  pro;)cr«j,  or  rather 
money,  is  euarded.    The  unfortim;ite  Dr.  Dodd  was  hanged 


for  forgery,  in  1777,  and  the  abo-e  note  vu  written  only  eeTcir 
years  before. 

The  unbridled  and  extravagant  appetites  of  men,  some- 
times require  a  rigour  ete7i  beyond  the  laie,  to  suppress  them. 
WTiile  then  we  learn  lessons  of  humanity  from  what  is  be- 
fore us,  let  us  also  learn  lessons  of  prudence,  sobriety,  and 
moderatiojt.  The  parable  of  the  two  debtors  is  blessedly  cal- 
culated to  give  this  information. 


CHAPTER  XIX. 
Jtsus  leaves  Galilee,  and  comes  into  the  coasts  of  Judea,  and  is/ollotced  by  great  multitudes,  rchom  he  heals,  \,  2.     TTte  ques- 
tion of  the  Pharisees  concerning  divorce  ansieered,  and  the  doctrine  of  marriage  explmned,  3—9.     The  inquiry  of  the 
■■     ■  •  tfiis  subject,  W.     Our  Lord's  ansicer,  explaining  the  case  of  eunuchs,  11,  12.     Little  children  brought  to 

■■"""""■  '" '.young  tTian  trho  itished  to  obtain  eternal  life,  \6 — ^22.  Our  Lord's  refections 

cutty  of  a  rich  man's  salvation,  23 — 26.     What  they  shall  possess  irho  have  left  all 
9.   Bote  many  of  the  first  shall  be  last,  and  the  last  Jlrst,  30.    [A.  M.  4033.    A.  b.  29. 


disciples  on  i 


Christfor  his  blessing,  13 — 15.  T%e  case  of  the  young  man  trho  leished  to  obtain  eternal  life,  16—22 

on  this  case,  in  tefiich  he  s/uites  the  dificulty  of  a  rich  man's  salvation,  23 — 26.     What  they  shall  possess  irho_have  left  aU 
for  Christ's  sake  and  '     ~        '  .<-.i- .c...  .i  ..i  1. 1--.        j...,     .  or. 

An.  Olymp.  CCIL  1] 


for  Christ's  sake  and  the  Gospel,  27-^29. 


AND  it  came  to  pass,  '  that,  whe»  Jestis  had  finished  these 
sayings,  he  departed  from  GaHlee,  and  came  into  the 
coasts  of  Judea  beyond  Jordan : 

2  *•  And  great  multitudes  followed  him ;  and  he  healed  them 
there. 

3  5  The  Pharisees  also  came  tinto  him,  tempting  him,  and 
saying  unto  him.  Is  it  lawful  for  a  man  to  put  away  his  wife 
for  every  cause  ? 

4  And  he  answered  and  said  unto  them,  Have  ye  not  read, 

:  Gen.  1  27,  *.  5.  2.  Mai.  2.  15.— d  C3cn. 


NOTES — Verse  1.  Beyond  Jordan]  Or,  by  the  side  of  Jor- 
dan. Matthew  begins  here  to  give  an  account  of  Christ's 
joiirnev,  (the  onlv  one  he  mentions)  to  Jerusalem,  a  little  be- 
fore the  passover,  at  which  he  was  crucified.  See  Mark  x.  1. 
Luke  ii.  51. 

Jesus  came  from  Galilee  (which  lay  to  the  north  of  Judea) 
into  the  coasts  of  Judea ;  and  from  thence  in  his  way  to  Jeru- 
salem, he  went  through  Jericho,  (chap.  xx.  17,  29.)  which  lay 
at  the  distance  of  sixty  furlongs  or  seven  miles  and  a  half  from 


*  that  he  which  made  them  at  Uie  beginning,  made  them  malk 
and  female, 

5  And  said,  •I'For  this  cause  shall  a  man  leave  father  and 
mother,  and  shall  cleave  to  his  wife  ;  and  '  they  twain  shall 
be  one  riesh  ■ 

6  Whereiore  they  acre  no  more  twain,  bufone  flesh.  What 
therefore  God  hath  joined  together,  let  not  man  put  asunder. 

7  They  say  unto  htm,  '  Why  did  Moses  then  command  tc 
give  a  writing  of  divorcement,  and  to  put  her  away  1 

c  I  Conniiii\tt3  6.  16.  it  '.  2.— f  Dnjttroaomy  24.  !.    Chsptw  5.  31.     M»rk   1 


to 


to  me,  that  the  words  in  Gen.  ii.  24.  "inn  iriS  lebasar  achad, 
foronetifsh,  which  our  Lord  literally  translates,  mean  also, 
that  children,  compounded  as  it  were  of  both,  should  be  the 
proilucl  of  the  matrimonial  connexion.  Thus,  they  too  (man 
and  woman)  shall  be  for  the  producing  of  one  fesh,  the  very 
same  kind  of  himian  creature  with  themselvas,  See  the  note  on 
Gen.  ii.  24. 

6.  What  therefore  God  hath  joined  together]    'Lvvt^tvlrv, 
yoked  together,  as  oxen  in  the  plough,  where  each  must  pull 


Jordan  to  the  western  side  of  it.     See  Joseph.  War,  book  iv.    equally,  in  order  to  bring  it  on.     Among  the  ancients,  when 


chap.  8.  sect.  3.  It  seems,  therefore,  most  probable,  that  the 
course  of  Christ's  journey  led  him  by  the  side  of  the  river  Jor- 
dan, not  beyond  it.  That  the  Greek  word  Trcpav.  especially  with 
a  genitive  case  as  iKre,  has  sometimes  this  signification  :  see 
on  John  vi.  22.  see  also  Bp.  Pearce. 

2.  Great  multitudtsfoltowed  him]  ^meto'be  instructed — 
some  to  be  healed — some  through  curiosity — and  some  to  en- 
snare him. 

3.  Tempting  him]  Trying  what  answer  he  would  give  to 
a  question  which,  however  decided  by  him,  would  expose  him 
to  censure. 

Is  it  lau-ful—for  every  ctiuse  ?]  Instead  of  airiav,  fault, 
cause,  reason,  three  MSS.  and  the  Coptic  version  read  ajiap- 
Tiav,  sin  or  transgr'ssion  :  this  was  probably  the  original 
reading — the  first  s"yUab!e  being  lost,  aprtav  alone  would  re- 
main, which  a  subsequent  transcriber  would  suppose  to  be  a 
mistake  forainov,  and  so  wrote  it :  hence  this  various  reading. 
What  made  our  Lord's  situation  at  present  so  critical  in 
respect  to  this  quesliiin  was  :  At  this  time  there  were  two  fa- 
mous divinity  and  philiisophical  schools  among  Qie  Jews,  that  of 
SaootAi,  arid  that  of  Hnxsi.  On  the  question  of  divorce,  the 
school  of  Shammai  mr\intained,  that  a  man  could  not  legally 
put  awav  his  wife,  except  for  tc.horedom.  The  school  of 
SiOel  taught,  that  a  man  might  put  away  hiswife  for  a  multi- 
tude of  other  causes,  and  when  she  did  not  find  grace  in  his 
sight :  i.  e.  when  he  saw  any  other  wonian  that  pleased  him 
better.  See  the  case  of  Josephus,  mentioned  in  the  note  on 
chap.  V.  30.  and  Calm-n's  Comment,  Vol.  L  part  U.  p.  379.  By 
answering  the  question,  not  from  Shaminai  or  Hillel,  but 
from  Moses,  our  blessed  Lord  defeated  their  malice  and  con- 
founded their  devices. 

4.  He  tthich  made  them  at  the  beginning]  ^Vhen  Adam  and 
Eve  were  the  first  of  human  kind. 

Mcuie  them  male  andfemale]  Merely  through  the  design  of 
matrimonial  union,  thctthe  earth  might  be  thus  peopled.  To 
answer  a  case  of  conscience,  a  man  should  act  as  Christ  does 


persons  were  newly  married,  they  put  a  yoke  upon  their  necks, 
or  chains  upon  tiieir  arms,  to  show  that  they  were  to  be  one, 
closely  united,  and  pulling  equally  together  in  all  the  concerns 
of  life.    See  Kvpkb  in  loco. 

The  finest  allegorical  representation  of  the  marriage  union  I 
have  met  with,  is  that  antique  gem  representing  the  marriage 
of  Cupid  and  Psyche,  in  the  collection  of  the  duke  of  Marlbo- 
rough :  it  may  be  seen  also  among  Baron  Stoch's  gems,  and  cast* 
or  copies  of  it  in  various  other  collections.  1.  Both  are  repre- 
resented  as  icinsed.  to  show  the  alacrity  with  which  the  hus- 
band and  wife  should  help,  comfort,  and  support  each  other ; 
preventing  as  much  as  possible  the  expressing  of  a  wish  or 
want  on  eitlier  side,  bv  fulfilling  it  before  it  can  be  expressed. 
2.  Both  are  veiled,  to  show  that  rnod'esty  is  an  inseparable  at- 
tendant on  pure  matrimonial  connexions.  3.  Hymen  or  Mar 
riage  goes  before  them  with  a  lighted  torch,  leading  them  by 
a  chain,  of  which  each  has  a  hold,  to  show  that  they  are  uni- 
ted together,  and  are  bound  to  each  other,  and  that  they  are  led 
to  this  bv  tlie  pure  flame  of  love,  which  at  the  same  instant  both 
enlightens  and  warms  them.  4.  This  chain  is  not  iron  nor 
brass  (to  intimate  that  the  marriage  union  is  a  state  of  thral- 
dom or  slavery)  but  it  is  a  chain  of  pearls  ;  to  show  that  the 
union  is  precious,  beautiful,  and  delightful.  5.  They  hold  a 
dove,  the  emblem  of  conjugal  fidelity,  which  they  appear  to- 
embrace  atTectionatelv.  to  show  that  they  are  faithful  to  each 
ot!i?r,  not  merely  through  duty,  but  by  affection,  and  that 
this  fidelity  contributes  to  the  happiness  of  their  lives.  6.  A 
winged  Cupid,  or  lore,  is  represented  as  having  gone  before 
them,  prepai-ing  the  nuptial  feast  ;  to  intimate  that  active  af- 
fections, icar;nand  cordial  love,  are  to  be  to  them  a  continual 
source  of  con.^or;  and  enjoyment;  and  that  this  is  the  entertain- 
ment they  are  to  meet  with  at  every  step  of  their  aflectionate 
lives.  7.' AnotherCupid,  or  genius  of  love,  comes  behind,  and 
places  on  their  heads  a  basket  of  ripe  fruits  ;  to  intimate  that 
a  matrimonial  union  of  this  kind,  will  generally  be  blest  with 
children,  who  shall  be  as  pleasing  to  all  their  senses,  as  ripe 


here  ;  pav  no  regard  to  that  which  the  corruption  of  manners  j  and  delicious  fruits  to  the  smell  and  taste.  8.  The  genius  of 
has  introduced  Into  divme  ordinances,  but  go  back  to  the  ori-  love  Iha'.follo'trs  them,  has  his  trings  shrivelled  up,  or  the 
g\aa\  irill,  purpose,  !md  institution  oi God.  Clurist  will  never  | /earters  all  curled,  so  as  to  render  them  utteriy  unfit  for 
accommodate  his  morality  to  the  times,  nor  to  the  inclinations  ;  Jiight ;  to  intimate,  that  love  is  to  abide  with  them,  that  there 
of  men.  What  was  clone  a:  the  beginning,  is  what  God  lis  to  be  no  sej>arafi>n  in  affection,  but  that  they  are  to  continue 
judged  most  worthy  of  his  glory,  most  profitable  for  man,  and  |  to  love  one  another  with  pure  hearts  fervently.  Thus  lore  de- 
most  suitable  to  nature.  '  I  ginsund  continues  this  sacred  union  ;  as  to  end,  there  can 

5.  Fbrthis  cause]  Being  created  for  this  very  purpose,  that  be  none,  for  God  hath  yoked  them  together, 
ther  might  glorify  their  .Maker  in  a  matrimonial  connexion.  I  A  finer  or  more  expressive  set  of  emblems  has  never,  1  be- 
A  man  shall  leave  (raraXuipai,  ic'iolly  give  up)  holh  father  lieve,  been  produced,  even  by  modern  refined  taste  and  inge- 
and  mother — the  matrimonial  union  being  more  intimate  and  nuity.  This  group  of  emblematical  figures  is  engraved  upon 
binding  than  even  paternal  or  filial  alTection  :— and  shall  be  I  an  onyx  by  Tni-phon,  an  ancient  Grecian  artist.  A  fine  draw- 
elosely  united.  -fmvKoXXr^niTtTat,  shall  be  firmly  cemented  to  ;  ing  was  made  bt  this  by  Cypriani,  and  was  engraved  both  by 
hiswife.  A  beautiful  metaphor,  which  most  forcibly  inti-  |  Bariolozzi  iind  Shericin.  See  one  of  these  plates  in  the 
mates  that  nothing  but  death  can  separate  them  :  as  a  teell  |  second  volume  of  Bryant's  Analysis  of  Ancient  Mythology, 
glued  board  will  break  sooner  in  the  trhole  wood,  than  in  the    page  392. 


glued  join'-    So  also  the  Hebrew  word  p2T  dabak  implies. 

A-.dthey  twain  shall  be  one  Jlesh  1]  Not  only  meaning  that 
they  should  be  considered  as  one  body ;  but  also  as  two  souls 
in  one  body,  with  a  complete  union  of  interests,  and  an  indis- 
soluble partnership  of  life  and  fortune,  comfort  and  support, 
desires  and  inclinations,  joys  and  sorrows.  Further,  it  appears 
96 


7.  It%y  did  Moses  then  command  to  give  a  tenting  of  di- 
vorcement ?]  It  is  not  an  unusual  case  for  the  impure  ana  un- 
holy to  seek  for  a  justification  of  their  conduct  from  the  law  of 
God  itself;  and  to  wrest  Scripture  to  their  own  destruction. 
I  knew  a  gentleman,  =o  called,  who  professed  deep  rever 
enc*  for  the  Sacred  Writings,  and,  strange  as  it  may  appear 


<>fditoree,  and 


€AHPTER  Xm. 


8  He  »aith  unto  them,  Moses,  becanse  of  the  hardness  of 
yoar  hearts,  suffered  you  to  put  away  your  wives  :  but  from 
<he  befinning  it  was  not  so. 

0  *And  I  say  unto  you.  Whosoever  shall  put  away  his  wife, 
except  it  be  for  fornication,  and  shall  marry  another,  commit- 
eth  adultery :  and  whoso  marrieth  her  which  is  put  away  doth 
-commit  adultery. 

10  His  disciples  say  unto  him,  *>  If  the  case  of  the  man  be  so 
with  Am  wife,  it  is  not  food  to  marry. 

1 1  But  he  said  unto  them,  '  All  men  cannot  receive  this  say- 
ing, save  they  to  whom  it  is  given. 

12  For  there  are  •orae  eunuchs,  which  were  bo  bom  from 

jGcn.a.  16.    Pror.  21. 


of  adultery,  <f<. 

their  mother's  womb :  and  there  are  some  eunuchs  which 
were  made  eunuchs  of  men :  and  *  there  be  eunuchs'  which 
have  made  themselves  eunuchs  for  the  kinrdom  of  heaven's 
sake.   He  that  is  able  to  receive  it,  let  him  roceive  it. 

13  ^  '  Then  were  there  brought  unto  him  little  children,  that 
he  should  put  his  hands  on  them,  and  pray ;  and  the  disciple* 
rebuked  them. 

14  But  Jesus  said,  Suffer  little  children,  and  forbid  them  not, 
to  come  uiito  me  :  for  f  of  such  is  the  kingdom  of  heaven. 

15  And  he  laid  hit  hands  on  them,  and  departed  thence. 

16 1;  *  And  behold  one  came  and  said  unto  him,  *>  Good  mas- 
ter, what  good  thing  shall  I  do,  that  1  may  have  eternal  life  1 


If  either  of  the  states  is  condemned.  If  thou  marry,  thou  dort 
well — this  is  according  to  the  order,  will,  and  commandment 
of  God.  But  if  thou  do  not  marry  fbecause  of  the  present  ne- 
cessity, persecution,  worldly  embarrassments,  or  bodily  in- 
flnnity)  tliou  dcet  better.    See  1  Cor.  vii.  25. 

12.  Eunuthn]  Eevov^oj,  from  ivnrv  cxtiv,  to  haze  the  care 
cfthebed,oT  bedchamber;  this  being  the  principal  employ- 
ment of  eunuchs  in  the  Eastern  countries,  particularly  in  the 
apartments  of  queens  and  princesses.  These  are  they  whom 
our  Lord  says  are  made  eunuchs  by  men,  aierely  for  the 
above  purpose. 

So  bornYrorKiheir  mother's  iromi]  Such  as  are  naturally  in- 
capable of  marriage,  and  consequentiv  should  not  contract  any. 

/\>r  the  kinedom  of  heaven's  take.]  I  believe  our  Lord 
here  alludes  tb  the  case  of  the  EgsE^'ES,  one  of  the  most 
hrjy  and  pure  sects  among  the  Jews.  These  abstained  from 
all  commerce  with  women,  hopiag  thereby  te  acquire  a 
^eater  degree  of  purity,  and  be  better  fitted  for  the  kingdom 
of  God :  children  they  had  none  of  their  own,  but  constantly 
adopted  those  of  poor  people,  and  brought  them  up  in  their 
own  way.  Pan-o,  JocEFHrs,  and  Pukt,  have  largely  described 
this  very  singular  sect ;  and  Dean  Pbjdbacx,  with  his  usual 
fidelity  and  perspicuity,  Yias  given  the  substance  of  what  each 
has  said.  Connect.  voL  iii.  p  463,  &c.  Edit.  17^.  The  su> 
count  is  very  interesting,  and  well  worthy  the  attention  of 
every  Christian.  Among  the  rabbins  we  And  these  different 
kinds  of  .eunuchs,  not  only  mentioned,  but  circumstantially 
described,  non  c'^3  saris  chamah,  eunuchs  of  the  sun,  1.  o. 
eunucl-is  by  the  hand  of  God  ;  men  born  impotent  CiK  C^-O 
sarie  Adam,  eunucM  of  viin,  those  who  were  castrated. 
-^<1  '^*J  ^'^^  **  .^^''''i  sort :  those  uho  make  themselres  ett- 
nuchs.  »  jBtain  from  marriage,  &c.  that  they  may  give  them- 
iei.'cea  up  io  the  study  of  the  Dixine  la\B.  See  many  examples 
in  Sc'hoeitgen. 


was  outwardly  irreproachable  in  every  respect  but  one  ;  that 
was,  he  kept  more  women  than  his  wife.  This  man  fre- 
quently reai  the  Bible,  and  was  particularly  conversant  with 
those  places  that  spoke  of,  or  seemed  to  legalize  the  polyga- 
my of  the  patriarchs .' 

A  tcriting  of  divorcement]  See  the /orm  of  it  in  the  noteon 
«hap.  V.  31. 

8.  Moszs,  because  of  the  hardneseefyour  hearts]  It  is  dan- 
gerous to  tolerate  the  least  e^il,  though  prudence  itself  may 
■require  it,  kecause  toleration,  in  this  case,  raises  itself  insen- 
sibly Into  permission,  and  permission  soon  sets  up  for  com- 
mand. Moses  perceived  th^  if  divorce  were  not  permitted, 
in  many  cases,  the  women  would  be  exposed  to  great  har<l- 

«hips  throughthe  cruelty  of  their  husbands  :  for  so  the  word 
vtXnfOKtc^itL,  is  understood  in  this  place  by  some  learned  men. 
From  the  heginning  it  teas  not ««.]  The  Jews  named  the  bfeoks 
of  the  Law  from  lhe^r«r  word  in  each.  Genesis  they  always 
term  Bcrtshilk  n''ipir\3  which  is  the  _fij-st  word  in  it,  and  sig- 
nkftes,  fn  the  beginning.  It  Ls  probable  tliat  our  Lord  speaks 
4nttas  way  h'^re,  in  Bereskith  it  was  not  so,  intimating  that 
Ihe  account  given  in  Genesis  is  widely  different.  There  was 
no  divsnx  between  Eve  end  Adam^  ner  did  he  or  his  family 
practise  polygamy.  But  our  Lord,  by  the  beginning,  may 
(neaa  the  original  intention  or  design. 

9.  Except  it  be/or  fornicalion]  See  on  -chap.  v.  33.  The 
decision  of  our  Lari  must  be  very  unpleasant  to  these  men : 
the  reason  why  they  wished  to  put  away  their  wives  was, 
that  theymlght  take  others  whom  they  liked  better  ;  but  our 
.Lord  here  declares  that  they  could  not  be  remarried  while  the 
-divorced  person  was  alive;  and  that  those  who  did  marrj', 
/during  ti.e  life  of  tbe  divorced  person,  were  adulterers ; 
*nd  heavy  judgments  were  denounced,  in  their  law,  against 
Buch :  ana  as  the  question  was  not  settled  by  the  schools  of 
Shojnmai  and  Hilltl,-&o  as  to  ground  national  practice  on  it: 

-therefore  they  were  obliged  to  abide  by  the  positive  d^clara-  \     He  thal'is  able  to  receive]    Xoipeti'  x'^pciro.    These  wordi 
tien  of  the  law,  m  it  was  popularly  understood,  tiU  these    are  variously  translated  :  he  who  can  fake,  let  him  take  it; 

eminent  schools  had  proved  the  word  had  another  iiieaning  '       •■     •• 

The  CT&a£  8Hb>ea  of  dispute  between  the  two  schools 
*ne«igoed  above,  was  the  word,  in  Dent.  xxiv.  1.  When  a 
man.  haih  taken  a  wife—and  she  find  no  grace  in  his 
*i</it,  because  of  some  xrscuiksys&a,  ni->v  eruath  :-A.his 
«ie  «cl»ool  of  Shammai  he'.u  to  mean  whoredom  or  adultery  ; 
but  the  school  of  Hi[[el  maintained  that  it  signified  any  cor- 
poreoi  defect^  w'nich  rendered  tl»e  person  drformed,  or  any 
w«  ".m^^  which  made  the  husbaad's  life  imcomfortable. 
Any  of  the  latter  a  good  man  aight  bear  with  ;  but  it  appears 
that  Moaoo  penaHCM  the  ofiended  husband  to  put  away  the 
wUe  on  tkCse  accounts,  merely  to  save  A«r  from  cruel  usage. 

Ictiiis  discourse,  our  Lord  shews  that  marriage  (except  in 
«ne  c«»e)  is  indissoluble,  and  should  be  so.  1st.  By  Divine 
institution,  ver.  4.  2dly.  By  express  commandment,  ver.  5. 
3dly.  Because  the  married  ccupfe  become  one  and  the  same 
person,  ver.  6.  4th]y.  By  the  example  of  the_;f  rW  pair,  ver.  8  : 
«nd,  Sthly.  Because  of  the  evil  consequent  on  separation,  ver. 
9.  The  importanee  of  this  subject  will,  I  hope,  -vindicate,  or 
excuse,  the  length  of  these  notes. 

Mi.-lfthe  case  of  the  man]  too  avdf^rrov,'^  a  husband,  so 
J  think  the  word  should  betranzlateQ  here.  The  Ck)dex  Beza. 
Armenian,  aad  OMsLof  the  AcUa,  halve  roe  a»ipoi,  which  per- 
haps more  properly  signifies  a  husband,  though  both  words 
are  used  in  this  sense. 

Our  word  husband,  comes  from  the  Anglo-Saxon,  hus  and 
band:  the  6ond  of  Ihe  house,  anciently  spelt  housebond.  so  in 
.^ny  old  MS.  Ba>le.  It  is  a  lamentable  case  when  the  husband, 
.instead «i' being  the  bond  and  union  of  the  family,  scatters 
and  ruins  it,  by  dissipation,  riot,  and  excess. 

;It  is  not  good  to  marry.]  That  is,  if  a  man  have  not  the  li- 
berty to  put  away  his  wife  when  she  is  displeasing  to  him. 
Ood  has  said,  Gen.  li.  18.  it  is  not  good  for  man  to  be  alone. 
t  e.  unmarried.  The  disciples  seem  to  say,  that  if  the  husband 
Lave  not  the  power  to  divorce  his  wife  when  she  is  displeas. 
ing  to  him,  it  is  not  good  for  him  to  marry.  Here  was  a  flat 
icontradiction  to  the  decision  of  the  Creator.  There  are  diffi- 
culties and  trials  in  all  states  ;  bm  let  marriage  and  celibacy 
be  weighed  fairly,  and  I  am  persuaded  the  former  will  be 
found  to  have  fewer  than  the  latter.  However,  before  we 
enter  Into  an  engagement,  which  nothing  but  death  can  dis-  -,,-  _;  ,„™,. 
*olve,  we  had  need  to  act  cautiously  ;  carefullv  consulting  the  I  a  Ut:le  child. 
tciUtnd  Ttord  of  God.     Where  an   unbridled  passion,  or  a  " 

oase  love  of  money,  lead  the  way,  marriage  is  sure  to  t>e 
miserable. 

U.  All — cannot  receive  this  saying]  A  very  wise  answer, 
*^  well  suited  to  the  present  circnmstances  of  the  disciples. 


comprehend,  let  him  comprehend  it;  admit,  let  him  admit  it 
The  meaning  seems  to  be,  let  the  maa  who  feels  himself  co- 
pable  of  embracing  this  way  of  life,  embrace  k,  but  none  can 
do  it  but  he  to  whom  K  ie  given,  who  has  it  as  a  gift  from  his 
mother's  womb. 

The  great  Obigen,  understanding  the  latter  clause  of  this 
verse  (which  I  have  apjfliert  to  the  Essenes)  literally,  O  hu- 
man weakness  I  went,  and  literally  fulfilled  it  on  himself! 

13.  TTien  were  there  brought  unto  him  little  children]  These 
are  termed  by  Luke,  chap,  r^'iii.  15.  ra  ^(•c<i,ri,  infants,  very 
young  chiWren ;  and  it  was  on  this  account,  probably,  that  the 
disciples  rebuked  the  parents,  thinking  them  too  young  to  re- 
ceive good.     See  on  Mark  x.  16. 

TTiat  he  should  put  his  hands]  It  was  a  common  cuntom 
among  the  Jews  to  lay  their  har.ds  on  the  heads  of  those  whom 
I  they  blessed,  or  for  whom  they  prayed.  This  seems  to  have 
;  been  done  by  the  way  of  dedication  or  consecration  to  God— 
I  the  person  b*ing  considered  as  the  sacred  property  of  God 
j  ever  after.  Often  God  added  a  testimony  of  his  amirobation, 
I  by  communicating  some  extraordinary  influence  of  the  Holy 
I  Spirit.  This  rite  has  been  long  practised  among  Christians, 
when  persons  are  appointed  to  any  sacred  office.  But  this 
I  consecration  of  children  to  God  seems  to  have  grown  out  of 
I  use.  It  is  no  wonder  that  the  great  mass  of  children  are  bo 
I  wicked,  when  so  few  are  put  tinder  the  care  of  Christ,  by 
humble,  praying,  believine  parents.  Let  every  parent  that 
'  fears  GoJ,  bring  up  his  children  in  that  fear ;  and  by  baptism, 
'  let  each  be  dedicated  to  the  Holy  Trinity.  Whatever  is  so- 
j  iemnW  consecrated  to  God,  abides  under  his  protection  and 
'  T)lessing. 

I      14.  Of  such  is  the  kingdom  of  heaven]  Or,  the  kingdom  of 
!  heaven  is  composed  of  such.  This  apjjears  to  be  the  best  sense 
I  of  the  passage,  and  utterly  ruins  the  whole  inh'iman  diabolic 
system  of  what  is  called  non-elect  infant's  damnation  ;  a  doc- 
';  trine  which  must  have  sprung  from  Moloch,  and  can  only  be 
I  defended  by  a  heart  in  which  be  dwells.     A  great  part  of 
'  God's  kingdom  is  composed  of  such,  literally ;  and  thoee  on- 
ly who  resemble  little  children  shaii  be  received  into  it;  see 
on  chap.   xviiL  3.     Cnrist  loves  little  children,  becanse  he 
■  loves  simplicily  and  innocence^  he  has  sanctified  their  very 
age  by  parsing'  through  it  himself — the  Holy  Jesus  was  one* 


15.  He — departed  thence.]  That  is,  from  that  part  of  Jadea 
which  was  beyond  Jordan,  ver.  1.  and  then  went  to  Jericho, 
see  chap.  ix.  ^. 

16.  One  came]  Instead  of  ci(,  one,  several  MSS.  the  Slavoni* 
VeiBion,  and  Hilary,  read,  vcayioKOf  m,  a  certain  young  moTi. 

91 


■7'hc  cmnmandments ST.  MATTHEW 

17  And  he  said  unto  him,  Why  callest  thou  me  good  ■?  there 
IS  none  good  but  one,  that  is  God  :  but  if  thou  wilt  enter  into 
life,  keep  the  commandments. 

'  13  He  saith  unto  him,  Which  1  Jesus  said,  "  Thou  ehalt  do 
no  murder.  Thou  shalt  not  commit  adultery.  Thou  Shalt  not 
Bteal,  Thou  shall  not  bear  false  witness, 

19  b Honour  thy  father  and  thy  mother:  and,  '=Thou  shalt 
love  thy  neighbour  as  thyself.  ,..         ,  , 

20  The  young  man  saith  unto  him,  All  these  things  have  I 
kept  from  my  youth  up:  what  lack  I  yet 7 

21  Jesus  said  unto  him.  If  thou  wilt  be  perfect,  <i  go  and  sell 
that  thou  hast,  and  give  to  the  poor,  and  thou  shalt  have  trea- 
sure in  heaven :  and  come  and  follow  me. 

,E-,nl  "0  1?  Den  'i  17— bCh.  15.  4,— c  Lev.  19.  18.  Ch.  Sa.  39.  Rom. 13.9. 
Gal  b  14  lames  2.  8.— d  Ch.  6.  20.  Luke  12.  33.  iL  16.  9.  Acts  2.  45.  &  4.  31.  35. 
1  Tim'.  6.  18,  19. 


to  he  observed. 


22  But  when  the  young  man  heard  that  saying,  he  went  away 
sorrowful :  for  he  had  great  possessions. 

23  II  Then  said  Jesus  unto  his  disciples,  Verily  I  say  unto  you, 
That '  a  rich  man  shall  hardly  enter  into  the  kingdom  of 
heaven. 

24  And  again  I  say  unto  you.  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle,  than  for  a  rich  man  to  enter  into 
the  kingdom  of  God. 

25  When  his  disciples  heard  it,  they  were  exceedingly  ama- 
zed, saying,  Who  then  can  be  saved  1 

26  But  Jesus  beheld  thp.m,  and  said  unto  them.  With  men 
this  is  impossible ;  but  f  with  God  all  things  are  possible. 

27  H  ^  Then  answered  Peter  and  said  unto  him.  Behold,  >>  we 

eCh.  13.  22.  Mark  10.  24.  1  Cor.  1.26.  1  Tim.  6.  9.  10 -f  Ocn.  18.  14.  .lob  42. 
2.  .ler.  32,  17.  Zech  8.  6.  Luke  1.  37.  &  18.  27.-g  Mark  10.  28.  Luke  18.  2S.— 
hDeu.  33.  9.     Ch.  4.  20.    Luke  6.  11. 


Good,  &c.]  Much  instruction  may  be  had  from  seriously 
attending  to  the  conduct,  spirit,  and  question  of  this  person. 
1.  He  came  running,  (Mark  x.  17.)  for  he  was  deeply  con- 
vinced of  the  importance  of  his  business,  and  seriously  de- 
termined to  seek  so  as  to  find.  2.  He  kneeled,  or  caught  him 
by  the  knees,  thus  evidencing  his  humility,  and  addressing 
himself  only  to  Mercy.  See  chap.  xvii.  14.  3.  He  came  in 
the  spirit  of  a  disciple,  or  scholar,  desiring  to  be  taught  a 
matter  of  the  utmost  importance  to  him — good  Teacher.  4. 
He  came  in  the  spirit  of  obedience ;  he  had  worked  hard  to 
no  purpose,  and  he  is  still  willing  to  work,  provided  he  can 
have  a  prospect  of  succeeding — WItat  good  shall  I  do  7  5. 
His  question  was  the  most  interesting  and  important  that  any 
soul  can  ask  of  God — How  shall  I  be  saved? 

17.  Wliy  callest  thou  me  good  T\  Or,  Wliy  dost  thou  ques- 
tion Tne  concerning  that  good  thing!  rinecpi^Tai  irtpi  tov 
ayaSov.  This  important  reading  is  found  in  BDL.  three 
others,  the  Coptic,  Sahidic,  Armenian,  ASthiopic,  latter  Sy- 
''•iac,  Vulgate,  Saxon;  all  the /to?a  but  one.  Origen,  Euse- 
bins,  Cyril,  Dionysius,  Areop.  Antiochus,  Novatian,  Jerom, 
Augusiin,  and  Juvencus.  Erastnus,  Grotius,  Mill,  and 
Bengel,  approve  of  this  reading.  This  authority  appears  so 
decisive  to  Griesbach,  that  he  has  received  this  reading  into 
the  text  of  his  second  edition,  which  in  the  first  he  had  in- 
terlined. And  instead  of  Nonr  is  good  but  the  one  God,  he 
goes  on  to  read,  on  nearly  the  same  respectable  authorities, 
eig  CTiv  0  ayadog,  Thei  t  is  one  who  is  good.  Let  it  be  ob- 
served also  that  in  the  .16th  verse,  insieari  of  itdacxaXc  ayaOc, 
good  Teacher,  6i6aaKaXe,  only,  is  read  by  BDL.  one  other,  one 
Evangelistarium,  the  JEthiopic,  three  of  the  Itala,  Or-i^en, 
and  Hilary.  The  whole  passage,  therefore,  may  be  read  thuo  • 
O  Teacher  !  rrhat  good  tiling  si  nil  I  do  that  I  may  have  eter- 
nal life  7  And  he  said  unto  him.  Why  dost  thou  question  me 
concerning  that  good  thing?  7'here  is  one  that  is  good,  (Or, 
he  who  is  good  is  one.]  But  if  thou  art  willing  to  enter  into 
that  life,  keep  the  commandments.  This  passage,  as  it  stood, 
in  the  common  editions,  has  been  considered  by  some  writers 
as  an  incontrovertible  proof  against  the  Divinity  or  godhead 
of  Christ.  A  very  learned  persin,  in  his  note  on  this  place, 
thus  concludes  concerning  it:  "Therefore  our  Saviour  can- 
not be  God  :  and  the  notion  of,  I  know  not  what,  a  Triii- 
ity  in  Unity,  three  Gods  in  one,  is  here  proved,  beyond  all 
controversy,  by  the  unequivocal  declaration  of  Jesus  Christ 
Himself,  to  be  ERRONEOUS  and  IMPOSSIBLE."  Not  so.  One  of 
the  greatest  critics  in  Europe,  not  at  all  partial  to  the  God- 
head of  Christ,  has  admitted  the  above  readings  into  his 
text,  (m  evidence  which  he  judged  to  be  unexceptionable. 
If  they  be  the  true  readings,  they  destroy  the  whole  doctrine 
built  on  Uiis  text :  and  indeed  the  utmost  that  the  enemies 
of  tli8  Trinitarian  doctrine  can  now  expect  from  their  formi- 
dable opponents,  concerning  this  te.xt,  is  to  leave  it  neuter. 

Keep  the  commandments.]  From  this  we  may  learn  that 
God's  great  design  in  giving  his  law  to  the  Jews  was  to  lead 
them  to  the  expectation  and  enjoyment  of  eternal  life.  But 
as  all  tlie  law  referred  to  Christ,  and  he  became  the  end  of 
the  law  for  righteoiisncss,  (justification)  to  all  that  believe,  so 
he  is  to  be  received,  in  order  to  have  the  end  accomplished, 
wliich  the  law  proposed. 

18.  Thou  shalt  do  no  murder,  &c.]  But  some  say  these 
jcommandinents  are  not  binding  on  us — vain  deceived  men! 
Can  a  murderer,  an  adulterer,  a  thief,  and  a  liar,  enter  into 
eternal  life  1  No.  The  God  of  purity  and  justice  has  forbidden 
it.  But  we  are  not  to  keep  these  commandments  in  order  to 
purchase  eternal  life.  Right.  Neither  Jesus  Christ  nor  his 
genuine  messengers  say,  you  are.  To  save  your  souls,  Christ 
must  save  you  from  your  sins,  and  enable  you  to  walk  be- 
fore him  in  newness  of  life. 

19.  Honour  thy  father  and  thy  mother]  Sow,  thy,  is 
omitted  by  almost  every  MS.  of  respectability. 

Thou  shalt  love  thy  neighbour  as  thyself]  Self-love,  as  it 
is  generally  called,  has  been  grievously  declaimed  against, 
even  by  religious  people,  as  a  most  pernicious  and  dreadful 
evil.  But  they  have  not  understood  the  subject  on  which 
they  spoke.  They  have  denominated  that  inteyise  propensity 
which  unregenerate  men  feel  to  gratify  their  carnal  appetites 
and  vicious  passions  se//"-?o  re.-  whereas  it  might  be  more  pro- 
perly termed  self-hatred,  or  self-murder.  If  I  am  to  love  my 
neighbour  as  mxjself,  and  tliis  "  love  worketh  no  ill  to  its 
neighbour,"  then  self-love,  in  the  sense  in  which  our  Lord 
iises  it,  is  something  excellent.  It  is  properly  a  disposition 
^sential  to  our  nature,  and  inseparable  from  our  being,  by 


which  we  desire  to  be  happy,  by  which  we  seek  the  happi- 
ness we  have  not,  and  rejoice  in  it  when  we  possess  it.  In  a 
word,  it  is  a  uniform  wish  of  the  soul  to  avoid  all  evil,  and 
to  enjoy  all  good.  Therefore,  he  who  is  wholly  governed  by 
self-love,  properly  and  scripturally  speaking,  will  devote  his 
whole  soul  to  God,  and  earnestly  and  constantly  seek  all  his 
peace,  happiness,  and  salvation  in  the  enjoyment  of  God 
But  .^elf-love  cannot  make  me  happy.  I  am  only  the  subject 
which  receives  the  happiness,  but  am  not  the  object  that  con- 
stitutes this  happiness  :  for  it  islhat object,  properly  speaking, 
that  I  love,  and  love  not  only  for  its  own  sake,  but  also  for 
the  sake  of  the  happiness  which  I  enjoy  through  it.  "No 
man,"  saith  the  apostle  "ever  hated  his  own  flesh."  But  he 
that  sinneth  against  God  wrongeth  his  own  soul,  both  of  pre- 
sent and  eternal  salvation  ;  and  is  so  far  from  being  governed 
by  self-love,  that  he  is  the  implacable  enemy  of  his  best 
and  dearest  interests  in  both  worlds. 

20.  All  these  have  I  kept]  I  have  made  these  precepts  the 
rule  of  my  life.  There  is  a  difference  worthy  of  notice  be- 
tween this  and  our  Lord's  word.  He  says,  ver.  17.  TJipr\aov, 
A-eep,  earnestly,  diligently,  as  with  watch  and  ward;  probably 
referring  not  only  to  the  letter  but  to  the  spirit.  The  youns 
man  modestly  says,  all  these  (£0«Aafn)  have  I  observed ;  I 
have  paid  attention  to,  and  endeavoured  to  regulate  my  con- 
duct  by  them.     I  have  kept  them  in  custody. 

From  my  youth]  Several  MSS.,  Versions,  and  Fathers, 
leave  out  these  words.  Grotius  and  Mill  approve  of  the 
omission,  and  Griesbach  leaves  them  in  the  text  with  a  note 
of  suspicion.  Perhaps  the  young  man  meant  no  more  than 
that  he  had  in  general  observed  them,  and  considered  them 
of  continual  obligation. 

What  lack  I  yet?]  He  felt  a  troubled  conscience,  and  a 
mind  unassured  of  the  approbation  of  God ;  and  he  clearly 
perceived  that  something  was  wanting  to  make  him  U'uly 
happy. 

21.  If  thou  wilt  be  perfect]  TcXetof  tivat,  to  be  complete ;  to 
have  the  y)\xs\ne%ii  finished,  and  all  ^mdrawces  to  thy  salvation 
removed,  go  and  sell  that  tlwu  hast — go  and  dispose  of  thy 
possessions,  to  which  it  is  evident  his  heart  was  too  much  at- 
taclied,  and  give  to  the  poor — for  ihy  goods  will  be  a  continual 
snare  to  thee  if  thou  keep  them,  ana  iliou  shalt  have  treasure 
in  heaven — the  loss,  if  it  can  be  called  such,  shall  be  made 
amply  up  to  thee  in  tha*  eternal  life  about  which  thou  inqui- 
rest — and  come  and  follow  ?ne — be  my  disciple,  and  I  will  ap. 
point  thee  to  preach  the  kingdom  of  God  to  others.  This  was 
the  usual  caZZ  which  Christ  gave  to  his  disciples.  See  Matt.  iv. 
1'.).  viii.  22.  ix.  9.  Mark  ii.  14.  and  it  is  pretty  evident  from 
thi^,  that  he  intended  to  make  him  a  preacher'of  his  salvation. 
How  many,  by  their  attachment  to  filthy  lucre,  have  lost  the 
honour  of  becoming  or  coyitinuing  ambassadors  for  the  Most 
High.     See  on  Mark  x.  21. 

22.  Went  away  sorrowful]  Men  undergo  great  agony  of 
mind  while  they  are  in  suspense,  between  the  love  of  the 
world  and  the  love  of  their  souls.  When  the  first  absolutely 
predominates,  then  they  enjoy  a  factitious  rest  through  a  false 
peace :  when  the  latter  has  the  upper  hand,  then  they  possess 
true  tranquillity  of  mind,  through  that  peace  of  God  tliatpass- 
eth  knowledge. 

He  had  great  possessions.]  And  what  were  these  in  com- 
parison of  peace  of  conscience,  and  mental  rest — besides  he 
had  unequivocal  proof  that  these  contributed  nothing  to  his 
comfort,  for  he  is  now  miserable  even  tvhile  he  possesses 
them  !  And  so  will  every  soul  be,  who  puts  worldly  good  in 
the  place  of  the  supreme  God.    See  on  Mark  x.  22. 

23.  A  rich  man  shall  hardly  enter]  That  is,  into  the  spirit 
and  privileges  of  the  Gospel  in  this  world,  and  through  them 
into  the  kingdom  of  glory.  Earthly  riches  are  a  gi-eat  obsta- 
cle to  salvation ;  because  it  is  almost  impossible  to  possess 
them,  and  not  to  set  the  heart  upon  them — and  they  who  lovo 
the  world,  have  not  the  love  of  the  Father  in  them.  1  John  ii. 
15.  To  be  rich,  therefore,  is  in  general  a  great  misfortune  : 
but  what  rich  man  can  be  convinced  of  this?  It  is  only 
God  himself  who,  by  a  miracle  of  mercy,  can  do  this.  ChrisJ 
himself  affirms  the  difficulty  of  the  salvation -of  a  rich  man, 
with  an  oath,  verily,  but  who  of  the  rich  either  hears  or  be- 
lieves him! 

24.  A  camel]  Instead  of  KanrtXov,  camel,  six  MSS.  read  va- 
tttXov,  cable,  a  mere  gloss  inserted  by  some  who  did  not  know 
that  the  other  was  a  proverb  comraom  enough  among  the  peo- 
ple of  the  East. 

There  is  an  expression  similar  to  this  in  the  Koran     "  Tit* 


The  reward  of  those 


CHAPTER  XX. 


who  follow  Christ. 


have  forsaken  all,  and  followed  thee ;  what  shall  we  have 
therefore'? 

28  And  Jesus  said  unto  them,  Verily  I  say  unto  you,  that  ye 
which  have  followed  me,  in  the  regeneration,  when  tlie  Son 
of  man  shall  sit  in  the  throne  of  his  glory,  "  ye  also  shall  sit 
upon  twelve  thrones,  judging  the  twelve  tribes  of  Israel. 

R  Ch.  20.  21.    Luko  22.  23,  29,  30.     1  Cor.  6.  2,  3.     Rev.  2.  26.-h  Mirk  10.  29,  30. 

impious,  who  in  his  arrogance  shall  accuse  our  doctrine  of 
falsity,  shall  find  the  gates  of  heaven  shut :  nor  shall  he  enter 
there  till  a  camel  shall  pass  through  the  eye  of  a  needle.  It  is 
thus  that  we  shall  recompense  the  wicked." — Al  Koran. 
Sural  vii.  ver.  37. 

It  was  also  a  mode  of  expression  common  among  the  .Tews, 
and  signified  a  thing  impossible.  Hence  this  proverb.  A 
camel  in  Media  dances  in  a  kabe  :  a  measure  which  held  about 
three  pints.  Again,  No  man  sees  a  palm  tree  of  gold,  nor  an 
elephant  passing  through  the  ey  of  a  needle.  Because  these 
are  impossible  things.  "  Rabbi  Sheheth  answered  Rabbi 
Amram,  who  had  advanced  an  absurdity.  Perhaps  thou  art 
one  of  the  Pambidithians  who  can  7nakc  an  elephant  pass 
through  the  eye  of  a  Jieedle :  that  is,  says  the  Arvch,  'who 
speak  things  Impossible.'  "  See  Lightfoot  and  Schoettgen  on 
this  place. 

Go  through]  But  instead  of  6u\Qciv,  about  eighty  MSS., 
AVith  several  Versions  and  Fathers,  have  ciaeXOew,  to  enter  jn, 
but  the  difference  is  of  little  importance  in  an  English  trans- 
.ation ;  though  of  some  consequence  to  the  elegance  of  the 
Greek  text. 

25.  Who  then  can  he  saved!]  The  question  of  the  disciples 
seemed  to  intimate  that  most  people  were  rich,  and  that  there- 
fore scarcely  any  could  be  saved.  They  certainly  must  have 
attached  adiiTerent  meaning  to  what  constitutes  a  rich  man, 
to  what  we  in  general  do.  Who  is  a  rich  man  in  our  Lord's 
sense  of  the  word  ■?  This  is  a  very  important  question,  and 
has  not,  that  I  know  of,  been  explicitly  answered.  A  rich  m.an, 
in  my  opinion,  is  not  one  who  has  so  many  hundreds  or  thou- 
sands more  than  some  of  his  neighbours  ;  but  is  orj^  who  gets 
more  than  is  necessary  to  supply  all  his  own  wants,  and  those 
of  his  household,  and  Aeeps  the  residue  still  to  himself ;  though 
the  poor  are  starving  through  lack  of  the  necessaries  of  life. 
In  a  word,  he  is  a  man  who  gets  all  he  can,  saves  all  he  can, 
and  keeps  all  he  has  gotten.  Speak,  reason!  speak,  con- 
science! (for  God  has  already  spoken)  Can  such  a  person  en- 
ter into  the  kingdom  of  God  7  ALL.  NO  ! ! ! 

26.  With  men  this  is  impossible]  God  alone  can  take  the 
love  of  the  world  out  of  the  human  heart.  Therefore  the  sal- 
vation of  the  rich  is  represented  as  possible  only  to  him  :  and 
indeed  the  words  seem  to  intimate,  that  it  requires  more  than 
common  exertions  of  Omnipotence  to  save  a  rich  man. 

27.  We  haveforsaken  all]  "  A  poor  aH,"  says  one,  "a  parcel 
of  rotten  nets."  No  matter — they  were  their  all,  whether 
rotten  or  sound — besides,  they  were  the  all  they  got  their  bread 
by  ;  and  such  an  all  as  was  quite  sufficient  for  that  purpose  : 
and  let  it  be  observed,  that  that  man  forsakes  much  who  re- 
serves nothing  to  himself,  and  renounces  all  expectations  from 
this  world,  taking  God  alone  for  liispor(io«.     See  chap.  iv.  20. 

To  forsake  all,  without  following  Christ,  is  the  virtue  of  a 
philosopher.  To  follow  Christ  in  profession,  without  _/brsa- 
king  all,  \st\\e  state  oi  t\\Q  generality  oi  Christians.  But  to 
follow  Christ  cind  forsake  all,  is  the  perfection  of  a  Christian. 
\V7iat  shall  we  have  therefore?]  Ti  apafj-ai  rj/iij',  tehat  re- 
ward shall  we  get  ?  Tliis  Kypke  proves  to  be  the  meaning  of 
the  words  from  some  of  the  best  Greek  writers. 

•28.  Yetehich  have  followed  me,  in  the  regeneration,  when 
the  Son  of  7nan  shall  sit  in  the  throne  of  his  glory,  ij^.]  The 
punctuation  which  I  have  observed  here,  is  that  which  is  fol- 
lowed by  the  most  eminent  critics :  the  regeneration  is  thus 


29  b  And  every  one  that  hath  forsaken  houses,  or  brethren, 
or  sisters,  or  father,  or  mother,  or  wife,  or  children,  or  lands, 
for  my  name's  sake,  shall  receive  an  hundred  fold,  and  shall 
inherit  everlasting  life.  ,    ,_    , 

30  "  But  many  that  are  first  shall  be  last ;  and  the  last  shal. 
be  first. 

Luke  18.  29,  30.-C  Ch.  20.  16.  »  21.  31,  32.    Mark  10.  31.    Luke  13.  30. 


refeiTed  to  the  time  when  Jesus  shall  sit  on  the  throne  of  his 
glory,  and  not  to  the  lime  of  following  him,  which  is  utterly 
improper. 

Tiie  regeneration,  waXiyyeveaia.  Some  refer  this  to  tho 
time  in  which  the  new  heavens  and  the  new  earth  shall  he 
created,  and  the  soul  and  body  united.  The  Pythagoreans 
termed  that  7TaXiyy€i'e(na,  when,  according  to  their  doctrine  of 
the  transmigration  or  metempsychosis,  the  soul  entered  into 
a  neiD  body,  and  got  into  a  new  state  nf  hcijjg.  Clement,  iti 
his  Epistle  to  the  Corinthians,  calls  the  restoration  of  the 
world,  after  the  deluge,  by  the  same  name. 

Judging  the  twelve  tribes]  From  the  parallel  place,  Luke 
xxii.  28—30.  it  is  evident  that  sitting  on  thrones,  anAjudging 
the  twelve  tribes,  means  simply  obtaining  eternal  salvation, 
and  the  distinguishing  privileges  of  the  kingdom  of  glory, 
by  those  who  continue  faithful  to  Christ  in  his  sufferings  anil 
death. 

Judging,  KptvovTC.?,  Kypke  has  shown  that  KOtvcaOat,  is  to 
be  understood  in  the  sense  of  governing,  presiding,  holding 
t\\e  first  or  most  distinguished  place.  Thus,  Gen.  xlix.  16. 
Dan  sliall  judge  his  people,  i.  e.  shall  preside  in,  or  rxile  over 
them  ;  shall  occupy  a  chief  place  among  the  tiibes.  It  is  wf:ll 
known  that  the  Judges  among  the  Jews  were  moderators, 
captains,  chief,  or  head  men.  The  sense  therefore  of  our 
Lord's  words  appears  to  be,  that  these  disciples  should  hiive 
those  distingtdshed  seats  in  glory,  which  seem  to  belong  pe- 
culiarly to  the  first  confessors  and  martyrs.  See  1  Thess.  i  v.  14. 
and  16.  and  particularly  Rev.  xx.  4—6.  The  last  quoted  pas- 
sage brings  into  view  the  doctrine  of  the  Millennium,  when 
Jesus,  after  having  formed  the  new  heavens,  and  the  new 
earth,  shall  reign  hei-e  gloriously  among  his  ancients  365,0(W 
years ;  for  the  thousand  years  referred  to  above,  are  certainly 
prophetical  years;  in  which,  it  is  well  known,  each  doy 
stands  for  a  year.  Others  of  no  mean  note,  are  of  opinion 
ths.t  t\\e  regeneratio7i  means  t\\e  conver.fi on  of  men  by  tlia 
preaching  of  the  Gospel— that  sitting  on  twelve  thronts  sig- 
nifies the  state  of  eminent  dignity  to  which  the  apostles 
should  be  raised— and  that. /j/d^-iw^  the  twelve  tribes  of  Israel. 
means  no  more  than  exercising  authority  in  the  church,  and 
dispensing  laws  to  the  people  of  God.  But  I  confess  1  do  not 
see  the  propriety  of  this  application  of  the  term,  as  the  follow  ■ 
ing  verse  seems  to  fix  the  meaning  mentioned  above. 

29.  Shall  receive  an  hundred  fold]  Viz.  in  this  life,  in 
value,  though  perhaps  notin  kind :  and  in  the  world  to  come, 
everlasting  life.  A  glorious  portion  for  a  persevering  be- 
liever !  The  fulness  of  Grace  here,  and  the  fulness  of  Glory 
hereafter !    See  on  Mark  x.  30. 

30.  But  many  that  &re  first,  &c.]  The  Jews  who  had  been 
the  first  and  most  distinguished  people  of  God,  will  in  gene- 
ral reject  the  Gospel  of  my  grace,  and  be  consequently  reject- 
ed by  me.  The  Gentiles  who  have  had  no  name  among  tlie 
living,  shall  be  brought  to  the  kyioicledge  of  the  truth,  and  be- 
come the  _/irs<,  thecA/e/andmostexa/Zerf  people  of  God.  Tliat 
this  prediction  of  our  Lord  has  been  literally  fulfilled,  tlie 
present  state  of  the  Christian  and  Jewish  churches  sufficient, 
ly  proves.  To  illustrate  this  fully,  and  to  demonstrate  that  tiie 
Jews  and  Gentiles  were  now  put  on  an  equal  footing  by  the 
Gospel,  our  Lord  speaks  the  following  parable,  which  has  been 
unhappily  divided  from  its  connexion  by  making  it  the  be- 
ginning of  a  new  chapter. 


CHAPTER  XX. 

The  similitude  of  the  householder  hiring  labourers  into  his  vineyard,  to  show  that  the  Gentiles  should  be  preferred  to  the 
Jews,  according  to  what  inas  hinted  at  the  close  of  the  last  chapter,  1 — 16.  On  the  way  going  up  to  Jerusalem,  he  predicts 
his  sufferings  and  death,  17 — 19.  The  mother  oj  Zebedee's  children  requests  dignities  for  her  sons,  20,  21.  Christ  by  his 
answer,  shoics  that  sufferings,  not  worldly  honours,  are  to  be  the  lot  of  his  most  faithful  followers,  and  that  seats  in  glory^ 
can  be  given  only  to  those  who  are  prepared  for  them,  22,  23.  From  this  our  Lord  takes  occasion  to  teach  the  necessity  (^' 
humility,  and  to  show  that  those  who  wished  to  be  chief,  inust  be  servants  of  all,  24 — 28.  On  his  coming  to  Jericho,  he  re- 
stored sight  to  two  blind  men,  who  being  restored,  follow  him,  29—34.     [A.  M.  4033.    A.  D.  29.    An.  Olymp.  CCII.  1.] 

■JjlOR  the  kingdom  of  heaven  is  like  unto  a  man  that  is  a 


A-     °  householder,  which  went  out  early  in  the  morning  to 
hire  labourers  into  his  vineyard. 

2  And  when  he  had  agreed  with  the  labourers  for  a  *  penny 
a  day,  he  sent  them  into  his  vineyard. 

3  And  he  went  out  about  the  "^"third  hoar,  and  saw  others 
standing  idle  in  the  market-place, 

21.— 


NOTES.— Verse  1.  For  the  kingdom  of  heaven  is  like  unto 
a  man — a  householder]  The  very  commencement  of  this 
chapter  shows  it  to  be  connected  with  tlie  preceding.  The 
nmnner  of  God's  proceeding  under  the  Gospel  dispensation 
resembles  a  householder,  who  went  out  at  day  break,  apia 
wpo)!,  together  with  the  morning :  as  the  light  began  to  go 
out  of  its  chambers  in  the  east,  so  he  went  out  of  his  bed-room 
ta  employ  labourers,  that  they  might  cultivate  his  vineyard. 
This  was  what  was  called  among  the  Jews  and  Romans,  the 
Jirsl  hour ;  answering  to  sis  o'clock  in  the  morning. 


4  And  said  unto  them,  Go  ye  also  into  the  vineyard,  '^  and 
whatsoever  is  right  I  will  give  you.  And  they  went  their  way. 

5  Again  he  went  out  about  the  sixth  and  ninth  hour,  and  did 
likewise. 

6  And  about  the  eleventh  hour  he  went  out,  and  found 
others  standing  idle,  and  saith  unto  them.  Why  stand  ye  here 
all  ttie  day  idle  1 

venpEiice  hal'-penny.  Chap.  IS.  28.  Hebrews  3.  7.— c  John  11.  9.— d  Col.  4.  I.  I 
Cormthiaiis  16.  58.     Romans  6.  23. 


To  hire  labourers]  So7ne  workmen,  roiv  epyaroiv — for  he 
had  not  got  all  that  were  necessary,  because  we  find  him  go- 
ing out  at  other  hours  to  hire  more. 

2.  A  penny]  A  Roman  coin,  as  noted  before,  chap,  xviii. 
28.  worth  about  sevenpence  half-pe7i7iy,  or  sevenpence  three 
farthings  of  our  money,  and  equal  to  the  Greek  drachtna. 
This  appears  to  have  been  the  ordinary  price  of  a  day's 
labour  at  that  time.  See  Tobit,  chap.  v.  14.  In  1-351,  the  price 
of  labour  was  regulated  in  this  counti-y  by  parliament ;  and 
it  is  remarkable,  that  "  corn-weeders  and  hay-makers,  with- 

93 


Parabie  of  the  labourers 


ST.  MATTHEW. 


in  the  vineyard. 


7  They  say  unto  him,  Because  no  man  hath  hired  us.  He 
■aith  unto  them,  Go  ye  also  into  the  vineyard ;  and  wiiatso- 
ever  is  right,  that  shall  ye  receive. 

8  So  when  even  was  come,  the  lord  of  the  vineyard  saith 
unto  his  steward,  Call  the  labourers,  and  give  them  their  hire, 
beginning  from  the  last  unto  the  first. 

9  And  when  they  came  that  teere  hired  about  the  eleventh 
hour,  they  received  every  man  a  penny. 

10  But  when  the  first  came,  they  supposed  that  they  should 
have  received  more;  and  they  likewise  received  every  man 
a  penny. 

11  And  when  they  had  received  it,  they  murmured  against 
the  good  man  of  the  house, 

K  Or,  h»v«  tontinueJ  one  hour  only— b  Rom.  9.  21  —e  Dcu.  15.  9.    Prov.  23.  6. 


out  meat,  drink,  or  other  courtesy  demanded,"  were  to  have 
enc  pmny  per  day  1  In  1314  the  pay  of  a  chaplain  to  the 
Pcotch  bishops,  wno  were  then  prisoners  in  England,  was 
three  halfpence  per  day.  See  Fleetwood's  Chronicon  Precios. 
p.  123,  l29.  This  was  miserable  wages,  though  things  at  that 
time  were  so  cheap  that  24  eggs  were  sold  for  a  penny,  p.  72. 
a  pair  of  shoes  ior  four-pence,  p.  71.  a.f at  goose  for  twopence 
halfpenny,  p.  72.  a  hen  for  a  penny,  p.  72.  eight  bushels  of 
wheat  for  two  shillings,  and  a  fat  ox  for  six  shillings  and 
eight-pence  !  Ibid.  In  1336,  wheat  per  quarter,  2s.  a  fat  sheep 
6a.  fat  goose  2d.  and  a  pig  Id.  page  75. 

3.  The  third  hour]  Nine  o'clock  in  the  morning. 

Market-place]  Where  labourers  usually  stood  till  they  were 
hired,  I  have  often  seen  labourers  standing  in  the  market- 
place's of  large  towns  in  these  countries,  waiting  to  be  em- 
ployed. 

5.  The  tilth  hour]  Twelve  o'clock.  Ninth  hour — three 
o'clock  in  the  afternoon. 

6.  Eleventh]  Pive  o'clock  in  the  evening,  when  there  was 
only  one  hour  before  the  end  of  tho  Jewish  day,  which,  in 
matters  of  labour,  closed  at  six. 

7.  No  man  hath  hired  us]  This  was  the  reason  why  they 
were  all  the  day  idle. 

And  whatxoever  is  right,  that  shall  ye  receive]  Ye  may 
expect  payment  in  proportion  to  your  labour,  and  the  time 
ye  spend  in  it ;  but  this  clause  is  wanting  in  some  of  the  best 
MSfi.  Versions  and  Fathers. 

8.  When  the  even  was  come]  Six  o'clock,  the  time  they 
ceased  from  labour,  and  the  workmen  came  to  receive  their 
wage.s. 

Steward]  EmTpoyTTOi.  A  manager  of  the  household  concerns 
Under  the  master.  The  rabbinical  writers  use  the  very  same 
word  in  Hebrew  letters,  for  the  same  office,  Dis'na''DN  epitro- 
fos.    See  Kypke. 

IL  They  murmured]  The  Jews  made  the  preaching  of  the 
Oospel  to  the  Gentiles  a  pretence  why  they  should  reject  that 
Gospel ;  as  they  fondly  imagined  they  were,  and  should  be 
the  sole  objects  of  the  Divine  approbation.  How  they  mur- 
mured because  the  Gentiles  were  made  partakers  of  the  king- 
dom of  God,  see  Acts  xi.  1,  &c.  and  xv.  1,  &c. 

There  are  many  similitudes  of  this  kind  among  the  Jews, 
where  the  principal  part  even  of  the  phraseology  of  our 
Lord's  parable  may  be  found.  Several  of  them  may  be  seen 
in  Schoettgen.  Our  Lord,  however,  as  in  all  other  cases,  has 
greatly  improved  the  language,  scope,  design,  and  point  of  the 
similitude.  He  was,  in  all  cases,  an  eminent  master  of  the 
aentences. 

13.  Friend,  I  do  thee  no  wrong]  The  salvation  of  the  Gen- 
tiles can  in  itself  become  no  impediment  to  the  Jews  ;  there 
Is  the  same  Jesus  both  for  the  Jew  and  for  the  Greek.  Eter- 
nal life  is  offered  to  both  through  the  blood  of  the  cross ;  and 
there  is  room  enough  in  heaven  for  all. 

15.  Is  it  not  lawful  for  me]  As  eternal  life  is  the  free  gift 
of  God,  he  has  a  right  to  give  it  in  whatever  proportions,  at 
whatever  times,  and  on  whatever  conditions  he  pleases. 

Is  thine  eye  evil]  An  evil  eye  among  the  Jews  meant  a  ma- 
licious, covetous,  or  envious  person.  Most  commentators 
have  different  methods  of  intei-preting  this  parable.  Some- 
thing was  undoubtedly  designed  by  its  principal  parts,  be- 
sides the  scope  and  design  mentioned  at  the  conclusion  of  the 
last  chapter.  The  following,  which  is  taken  principally  from 
the  very  pious  Quesnel,  may  render  it  as  useful  to  the  reader, 
OS  any  thmg  else  that  has  been  written  on  it. 

The  church  is  a  viiieyard,  because  it  is  a  place  of  labour, 
where  no  man  should  be  idle.  Each  of  us  is  engaged  to 
labour  in  this  vineyard — to  work  out  our  salvation  througli 
him  who  worketh  in  us  to  will  and  to  perform.  Life  is  but  a 
day,  whereof  childhood,  or  the  first  use  of  reason,  is  the  day- 
break or  first  hour,  verse  1.  in  which  we  receive  the  /irs< 
CAix.  The  promise  of  the  kingdom  of  glory  is  given  to  all 
those  who  are  workers  together  with  him,  ver.  2.  The  secotid 
call  is  in  the  time  of  youth,  which  is  most  commonly  idle,  or 
only  employed  in  dissipation  and  worldly  cares,  ver.  3.  Tlie 
third  call  is  at  the  age  of  -manhood.  The  fourth,  in  the  de- 
cline of  life,  ver.  5.  The^//A,  when  sickness  and  the  itifir- 
mities  of  life  press  upon  us.  How  many  are  there  in  the 
world  who  are  just  ready  to  leave  it,  before 'they  properly  con- 
•ider  for  what  end  they  were  brought  into  it.  Still  idle,  still 
unemployed  in  the  things  which  concern  their  souls  ;  though 
eternal  life  is  offered  to  them,  and  hell  moving  from  beneath 
to  meet  them !  ver.  6. 

Others  consider  the  morning  the  fii-st  dawn  of  the  Gospel ; 
94 


12  Saying,  These  last  "  have  wrought  but  one  hour,  and  thou 
hast  made  them  equal  unto  us,  which  have  borne  the  burden 
and  heat  of  the  day. 

13  But  he  answered  one  of  them,  and  said,  Friend,  I  do  thee 
no  wrong  :  didst  not  thou  agree  with  me  for  a  penny  1 

14  Take  that  thine  is,  and  go  thy  way:  I  will  give  unto  this 
last,  even  as  unto  thee. 

15  b  Is  it  not  lawful  for  me  to  do  what  I  will  with  mine  own? 
°  Is  thine  eye  evil,  because  lam  goodi 

16  d  So  the  last  shall  be  first,  and  the  first  last :  •  for  many  be 
called,  but  few  chosen. 

17  1  f  And  Jesus  going  up  to  Jerusalem  took  the  twelve  dis- 
ciples apart  in  the  way,  and  said  unto  them, 

Ch.6.  23.— dCh,  19.  30.— eCh.  22.  14.— fMarklO  32.    Luke  18.  31.    John  12.  12.     • 


and  the  first  call  to  be  the  preaching  of  John  Baptist.  The 
second  call,  the  public  preaching  of  our  Lord  :  and  that  of  the 
apostles  \vhen  they  got  an  especial  commission  to  the  Jews, 
chap.  X.  5,  6.  together  with  that  of  the  seventy  disciples  men- 
tioned, Luke  X.  1.  The  third  call,  which  was  at  mid-day,  re- 
presents the  preaching  of  the  fulness  of  the  Gospel  after  the 
ascension  of  Christ,  which  was  the  meridian  of  evangelic 
glory  and  excellence.  Thefourth  call,  represents  the  mission 
of  the  apostles  to  the  various  Synagogues  of  the  Jews  in 
every  part  of  the  world  where  they  were  scattered  ;  the  his- 
tory of  which  is  particularly  given  in  the  Acts  of  the  Apostles. 
The  fifth  call,  or  eleventh  hour,  represents  the  general  call 
of  the  Gentiles  into  the  church  of  Christ,  when  the  unbeliev- 
ing Jews  were  finally  rejected.  What  makes  this  interpreta- 
tion the  more  likely  is,  that  the  persons  who  are  addressed  at 
ver.  7.  say.  No  man  hath  hired  us,  i.  e.  We  never  heard  the 
voice  of  a  prophet  announcing  the  true  God,  nor  of  an  apostle 
preaching  the  Lord  Jesus,  until  now.  The  Jews  could  not 
use  this  as  an  argument  for  their  carelessness  about  their 
eternal  interests. 

16.  So  the  last  shall  be  first,  and  the  first  last]  The  Gen- 
tiles, who  have  been  long  without  the  true  God,  shall  now 
enjoy  all  tlte  privileges  of  the  new  covenant ;  and  the  Jewa 
who  have  enjoyed  these  from  the  beginning,  shall  now  be 
dispossessed  of  them ;  for,  because  they  have  rejected  the 
Lord,  he  also  hath  rejected  them. 

Many  are  called,  &c.]  This  clause  is  wanting  in  BL.  one 
other :  and  in  the  Coptic  and  Sahidic  Versions.  Bishop 
Pearce  thinks  it  an  interpolation  from  chap.  xxii.  14.  The 
simple  meaning  seems  to  be  :  As  those  who  did  not  come  at 
the  invitation  of  the  householder  to  work  in  the  vineyard,  did 
not  receive  the  denarius  or  wages ;  so  those  who  do  not  obey 
the  call  of  the  Gospel,  and  believe  in  Christ  Jesus,  shall  not 
inherit  eternal  life. 

This  place  seems  to  refer  to  the  ancient  Roman  custom  of 
recruiting  their  armies.  Among  this  celebrated  people,  no 
one  -was  forced  to  serve  his  country  in  a  military  capacity ; 
and  it  was  the  highest  honour  to  be  deemed  worthy  of  thus 
serving  it.  The  youth  were  instructed  p.lmost  from  their 
cradle,  in  military  exercises.  The  Campus  Martiuaw&a  the 
grand  field  in  which  they  were  disciplined :  there  they  accus- 
tomed themselves  to  leaping,  running,  wrestling,  bearing 
burdens,  fencing,  throwing  the  javeline,  &c.  and  when, 
through  these  violent  exercises,  they  were  all  besmeared  with 
dust  and  sweat,  in  order  to  refresh  themselves,  they  swam  twice 
or  thrice  across  the  Tyber  !  Rome  might  at  any  time  have  re- 
cruited her  armies  by  volunteers  from  such  a  mass  of  the 
well  educated  hardy  soldiers ;  but  she  thought  proper,  to  use 
the  words  of  the  AbbS  Mably,  that  the  honour  of  being  chosen 
to  serve  in  the  wars,  should  be  the  reward  of  the  accomplish- 
ments shown  by  the  citizens  in  the  Campus  Martius,  that 
the  soldier  should  have  a  reputation  to  save  ;  and  that  the  re- 
gard paid  him,  in  choosing  him  to  serve,  should  be  the  pledge 
of  his  fidelity  and  zeal  to  discharge  his  duty.  The  age  of 
serving  in  the  army,  was  from  seventeen  to  forty-flve,  and 
the  manner  in  which  they  were  chosen,  was  the  following : 

After  the  creation  of  consuls,  they  every  year  l^nied 
twenty-four  military  tribunes,  part  of  whom  must  have  served 
five  years  at  least,  and  the  rest  eleven.  When  they  had  divi- 
ded among  them  the  command  of  the  four  legions  to  be  form- 
ed, the  consuls  summoned  to  the  capitol,  or  Campus  Martius, 
all  the  citizens  who,  hy  their  age,  were  obliged  to  bear  arms. 
They  drew  up  by  tribes,  and  lots  were  drawn  to  determine 
in  what  order  every  tribe  should  present  its  soldiers.  That 
which  was  the  first  in  order,  chose  the  four  citizens  who  were 
judged  the  tno?t  proper  to  serve  in  the  war;  and  the  six  tri- 
bunes who  commanded  the  first  legion,  chose  one  of  these 
four,  whom  they  liked  best.  The  tribunes  of  the  second  and 
third  legions  likewise  made  their  choice  one  after  another ; 
and  he  that  remained,  entered  into  the  fourth  legion.  A  new 
tribe  presented  other  four  soldiers,  and  the  second  legion 
chose  first.  The  third  and  fourth  legions  had  the  same  ad- 
vantage in  their  turns.  In  this  manner,  each  tribe  succes- 
sively chose  four  soldiers,  till  the  legions  were  complete. 
They  next  proceeded  to  the  creation  of  subaltern  ofl[lcer8, 
whom  the  tribunes  chose  from  among  the  soldiers  of  the 
greatest  reputation.  When  the  legions  were  thus  completed, 
the  citizens  who  had  been  called,  but  not  chose7i,  returned  to 
their  respective  employments,  and  served  their  country  in 
other  capacities.  None  can  suppose  that  these  were  deemed 
useless,  or  that  because  not  now  chosen  to  serve  their  country 
in  the  field,  they  were  proscribed  from  the  rights  and  privi- 


The  avibition  of  the 


CHAPTER  XX. 


disciples  reproved. 


18  *  Behold,  we  go  up  to  Jerusalem ;  and  the  Son  of  man  shall 
be  betrayed  unto  the  chief  priests  and  unto  the  scribes,  and 
they  shall  condemn  him  to  death, 

19  i>  And  shall  deliver  him  to  the  Gentiles  to  mock,  and  to 
scourge,  and  to  crucify  him  :  and  the  third  day  he  shall  rise 
again. 

20  ^  'Then  came  to  him  the  mother  of"!  Zebcdee's  children 
with  her  sons,  worshipping  him,  and  desiring  a  certain  thing 
of  him. 

21  And  he  said  unto  her.  What  wilt  thou!  She  saith  unto 
him,  Grant,  that  these  my  two  sons  *  may  sit,  the  one  on  thy 
right  hand,  and  the  other  on  the  left,  in  thy  kingdom. 

22  But  Jesus  answered  and  said,  Ye  know  not  what  ye  ask. 
Are  ye  able  to  drink  of  <  the  cup  that  I  shall  drink  of,  and  to 
be  baptized  with  « the  baptism  that  I  am  baptized  with)  They 
say  unto  him,  We  are  able. 

23  And  he  saith  unto  them,  i>  Ye  shall  drink  indeed  of  my 


leges  of  citizens,  much  less  destroyed,  because  others  were 
found  better  qualified  to  serve  their  country  at  the  post  of 
honour  and  danger.  Thus  many  are  called  by  the  preaching 
of  the  Gospel,  but  few  are  found  who  use  their  advantages  in 
such  a  way  as  to  become  extensively  useful  in  the  church — 
and  many  in  the  church  militant  behave  so  ill,  as  never  to  be 
admitted  into  the  church  triumphant.  But  what  a  mercy 
that  those  who  appear  now  to  be  rejected  may  be  called  in 
another  muster,  enrolled,  serve  in  the  field,  or  work  in  the 
vineyard.  How  many  millions  does  the  lo7igsuffering  of  God 
lead  to  repentance  ! 

17.  Ana  Jesus  going  up}  From  Jericho  to  Jerusalem, 
chap.  xix.  15. 

IS.  The  Son  of  man  shall  be  betrayed]  Or,  will  be  delivered 
up.  This  is  the  third  time  that  our  Lord  informed  his  disci- 
ples of  his  approaching  Bufferings  and  death.  This  was  a 
subject  of  the  utmost  importance,  and  It  was  necessary  they 
should  be  well  prepared  for  such  an  awful  event. 

19.  Deliver  him  to  the  Gentiles  to  mock]  This  was  done  by 
Herod  and  his  Roman  soldiers.     See  Luke  xxiii.  11. 

To  scourge  and  to  crucify]  This  was  done  by  Pilate  tlie 
Roman  governor.  The  punishment  of  the  cross  wns  Roman, 
nol  Jewish:  but  the  chief  priests  condemned  him  to  it,  and 
the  Romans  executed  the  sentence.  IIow  little  did  they 
know  that  thev  were,  by  this  process,  jointly  offering  up  that 
sacrifice  whicn  was  to  make  an  atonement  for  the  Gentiles 
and  for  the  Jews ;  an  atonement  for  the  sin  of  the  whole 
world.  How  often  may  it  be  literally  said,  The  wrath  of  man 
shall  praise  thee ! 

20.  The  mother  of  Zebedee's  children]    This  was  Salome. 

21.  Grant  that  these  my  two  sons]  James  and  John.  See 
Mark  xv.  40.  In  the  preceding  chapter,  ver.  28.  our  Lord 
had  promised  his  disciples,  that  they  should  sit  on  twelve 
thrones,  judging  the  twelve  tribes.  Salome,  probably  hearing 
of  this,  and  understanding  it  literally,  came  to  request  the 
chief  dignities  in  this  new  government  for  her  sons  ;  and  it 
appears  it  was  at  their  instigation  that  she  made  this  request, 
for  Mark,  chap.  x.  35.  informs  us,  that  these  brellircn  them- 
selves made  the  request,  i.  e.  they  made  it  through  the  niedi- 
uni  of  their  mother. 

One  on  thy  right  hand,  and  the  other  on  (thy)  left]  I  have 
added  the  pronoun  in  the  latter  clause  on  the  authority  of 
almost  every  MS.  and  version  of  repute. 

That  the  sons  of  Zebedce  wished  for  ecclesiastical,  rather 
than  secular  honours,  may  be  thought  probable,  from  the 
allusion  that  is  made  here  to  the  supreme  dignities  in  the 
preat  sanhedrim.  The  prince  of  the  sanhedrim  (hanasi)  sat 
in  the  midst  of  two  rows  of  senators  or  elders ;  on  his  right 
hand  sat  the  person  termed  Ab,  (the father  of  the  sanhedrim  .) 
and  on  his  left  hand  the  Cracham,  or  sage.  These  persons 
transacted  all  business  in  the  absence  of  ine  president.  The 
authority  of  this  council  was  at  some  periods  very  great,  and 
extended  to  a  multitude  of  matters,  both  ecclesiastical  and 
civil.  These  appear  to  have  been  the  honoure  which  James 
and  John  sought.  They  seem  to  have  strangely  forgot  the 
lesson  they  had  learnt  from  the  transllgximtion. 

22.  Ye  knoto  not  what  ye  ask.]  How  strange  is  the  infatua- 
tion in  some  parents,  which  leads  them  to  desire  worldly  or 
ecclesiastical  honours  for  U>elr  children.  He  must  be  much 
in  love  with  the  cross,  who  wishes  to  have  his  child  a  minis- 
ter of  the  Gospel ;  for  if  he  be  such  as  God  approves  of  in  the 
work,  his  life  will  be  a  life  of  toil  and  suffering  ;  he  will  be 
o^iged  to  sip,  at  least,  if  not  to  drink  largely  of  the  cup  of 
Christ.  We  know  not  what  we  ask,  wlien,  in  getting  our 
children  into  the  church,  we  take  upon  ourselves  to  answer 
for  their  call  to  the  sacred  ojlce,  and  for  the  salvation  of  the 
souls  that  are  put  under  their  care.  Blind  parents  !  rather 
let  your  children  beg  their  bread,  than  thrust  them  into  an 
©(Pee  to  which  God  has  not  called  them  ;  and  in  which  they 
will  not  only  ruin  their  own  souls,  but  be  the  means  of  dam- 
nation to  hundreds  ;  for  if  God  has  not  sent  them,  they  shall 
not  .profit  thi?  people  at  all. 

And  to  lie  baptized  with  the  baptism  that  lam  baptized,  &c.] 
This  clause  in  this  and  the  next  verse,  is  wanting  in  BDL, 
**'o  othcns  (7  more  in  ver.  23.)  Coptic,  Sahidic,  ASthiopic, 
Mr.  Whbelock'3  Persic,  Vulgate,  Saxon,  and  all  the  Itala, 


cup,  and  be  baptiied  with  the  baptism  that  1  am  baptized 
with :  but  to  sit  on  my  right  hand,  and  on  my  left,  is  not  mine 
to  '  give,  but  it  shall  be  given  to  them  for  whom  it  is  prepared 
of  my  Father. 

24  k  And  when  the  ten  heard  it,  they  were  moved  with  indig. 
nation  against  the  two  brethren. 

25  But  Jesus  called  them  unto  him.,  and  said,  Yc  know  (hat 
the  princes  of  the  Gentiles  exercise  dominion  over  them,  and 
they  that  are  great  exercise  authority  upon  them. 

26  But '  it  shall  not  be  so  among  you  :  but  ""  whosoever  will 
be  great  among  you,  let  him  be  your  minister ; 

27  "  And  whosoever  will  be  chief  among  you,  let  him  be 
your  servant : 

28  °  Even  as  the  "  Son  of  man  came  not  to  be  ministered  unto, 
'  but  to  minister,  and  '  to  give  his  life  a  ransom  *  for  many. 

29  H  '  And  as  they  departed  from  Jericho,  a  great  multitude 
followed  him. 

iCh.  25.  34.-k  Murk  10.  41.  I,iik«  22.  94,  25.-1  I  Pet  5.  3.— m  Ch  23  11.  M»rk 
9.  36.  i.  10  43  -n  Ch  18.  4  — o  .lt.|,n  13.  4.— p  Pliil  2.  7  — <l  Luke  H  07.  John  IJ. 
14.— r  Isa.  53.  10,  11.  Dan  9.  24,  26.  John  11.  SI,  68.  1  Tim  i  6.  Til.  2  14.  1  Pet. 
1.  19.— aCh.ae.  as.    Rom.  5.  15.  is.    Hob.  9.  29 —I  Mark  10.  46.    Luke  IS.  35. 

except  two.  Grotlue,  Mill,  and  Bcngel,  think  it  should  b« 
omitted,  and  Griesbach  has  left  it  out  of  the  text  in  both  his 
editions.  It  is  omitted  also  by  Origen,  Epiphanius,  Hilary, 
Jerom,  Aynbrose,  and  Juvencus.  According  to  the  rules 
laid  down  by  critics,  to  appreciate  a  false  or  true  reading, 
this  clause  cannot  be  considered  as  forming  a  part  of  the 
sacred  text.  It  may  be  asked,  does  not,  drink  of  my  cup, 
convey  the  same  ideal  Does  the  clause  add  any  thing  to  the 
perspicuity  of  the  passage  1  And  though  found  in  many  good 
MSS.  is  not  the  balance  of  evidence  in  point  of  antiquity 
against  It  1  Baptism  among  the  Jews,  as  it  was  performed  in 
the  coldest  weather,  and  the  pci-sons  were  kept  under  water 
for  some  time,  was  used  not  only  to  express  death,  but  the 
most  cruel  kind  of  death.  See  Lightfoot.  As  Co  the  term 
cup,  it  was  a  common  figure,  by  which  they  expressed  ca- 
lamities, judgments,  desolation,  «&c. 

Theu  say  unto  him.  We  are  able]  Strange  blindness  !  you 
can  7  No,  one  drop  of  this  cup  would  sink  you  into  utter  ruin, 
unless  upheld  by  the  power  of  God.  However,  the  man 
whom  God  has  appointed  to  the  work  he  will  preserve  in  H. 

23.  Is  not  mine  to  give,  but  it  shall  be  given  to  ihem  for 
whom  it  is  prepared  of  my  Father.]  The  common  translation, 
in  which  the  words,  it  shall  be  given  to  them,  are  interpolated 
by  our  translators,  utterly  changes, <-i;d  destroys  the  menninij 
of  the  passage.  It  represents  Christ  (in  opposition  to  the 
whole  Scriptures)  as  having  nothing  to  do  in  the  dispensing 
of  rewards  and  punishments  ;  whereas,  our  Lord  only  inti- 
mAes,  that,  however  partial  he  may  be  to  these  two  brethren, 
yet  seats  in  glory  can  only  be  given  to  those  who  are  fitted 
for  them.  'So  favour  can  prevail  here  ;  the  elevated  seat  is 
for  him  who  is  filled  with  the  fulness  of  God.  The  true  con- 
struction of  the  words  is  this — to  sit  07i  my  right  hand  and 
on  my  left,  is  not  mine  to  give,  except  to  them  for  whom  it  is 
prepared  of  my  Father.  According  to  the  prediction  of 
Christ,  these  brethren  did  partake  of  his  afflictions :  James 
was  martyred  by  Herod,  Acts  xii.  2.  and  John  was  banished 
to  Patmos,  for  the  testimony  of  Christ,  Rev.  i.  9. 

24.  When  the  ten  heard  it,  they  were  moved]  The  ambition 
which  leads  to  spiritual  lordship,  is  one  great  cause  of  mirr- 
murings  and  animosities  in  religious  societies  ;  and  has 
proved  the  ruin  of  the  most  flourishing  churches  in  the 
universe. 

25.  Exercise  dominion — and — exercise  oiithority  upon 
them.]  They  tyrannized  and  exercised  arbitrary  power  over 
the  people.  This  was  ceilainly  true  of  the  governments  in 
our  Lord's  time,  both  in  the  east  and  in  the  west.  I  have  en- 
deavoured to  express,  as  nearly  as  possible,  the  meaning  of 
the  two  Greek  verbs,  KaraKvptcvovaiv  and  Kari^uvtrtal^ovtriv, 
and  those  who  imderstand  the  genius  of  the  lang\iage  will 
perceive,  that  I  have  not  exhausted  their  sense,  however 
some  may  think  that  no  emphasis  was  intended,  and  that  these 
compound  verbs  are  used  for  the  simple  xvptcvciv  and  c^ov 
ata^ctv.    See  Wakefield  and  Rosenmuller. 

The  government  of  the  church  of  Christ  is  widely  different 
from  secular  governments.  It  is  founded  on  humility  and 
brotherly  love :  it  is  derived  from  Christ,  the  great  Head  of 
the  church,  and  is  ever  conducted  by  his  maxims  and  Spirit. 
When  political  matters  are  brought  into  the  church  of  Christ, 
both  are  ruined.  The  church  has  more  than  once  ruined  the 
state ;  the  state  has  often  corrupted  the  church  :  it  Is  certainly 
for  the  interests  of  both  to  he  kept  separate.  Tills  has  already 
bi  e;i  abundantly  exemplified  in  both  cases,  and  will  continue 
so  to  be,  over  the  whole  world,  wherever  the  church  and 
state  are  united  in  secular  matters. 

26.  It  shall  not  be  so  among  you]  Every  kind  of  lordship 
and  spiritual  domination  over  tlie  church  of  Christ,  like  that 
exercised  by  the  church  of  Rome,  is  destructive  and  ami- 
christian. 

Your  minister]  Or,  deacon,  ftaKovof  :  I  know  no  other 
word  which  could  at  once  convey  the  meaning  of  the  origi- 
nal, and  make  a  proper  distinction  between  it  and  6ovXo(,  or 
sercavt,  in  ver.  27.  The  office  of  a  deacon,  in  the  primitive 
church,  was  to  serve  in  the  agap<t,  or  love  feasts,  to  distri- 
bute the  bread  nx\A  trine  to  the  communicants;  io  proclaim 
different  parts  and  times  of  worship  in  the  churches ;  and 
to  lake  care  of  the  widows,  orphans,  prisoners,  and  *i*k, 
95 


Tico  blind  men  call  upon  Christ. 


ST.  MATTHEW. 


tie  restorer  fJiem  to  siffhi. 


30  And,  behold, "  two  blind  men  sitting  by  tlie  way-side,  when 
they  heard  that  Jesus  passed  by,  cried  out,  saying,  Have  mer- 
cy on  us,  O  Lord,  thoii  Son  of  David. 

31  And  the  multitude  rebuked  them,  because  they  should 
hold  their  peace  :  but  they  cried  the  more,  saying,  Have  mer- 
cy on  us,  O  Lord,  thou  Son  of  David. 

»  Ch.  9.  27.— b  Mark  10.  49.    Luke  18.  4  0.    Psa.  66.  S.-c  Ch.  9.  30. 


who  were  provided  for  out  of  the  revenues  of  the  church. 
Thus  we  find  it  was  the  very  loipest  ecclesiastical  office. 
Deacons  were  first  appointed  by  the  apostles.  Acts  vi.  1 — 6. 
they  had  the  care  of  the  poor,  and  preached  occasionally. 

27.  Your  servant]  AuvXos,  the  loicest  seciclar  office,  as 
deacon  was  the  loioest  ecclesiastical  office :  SovXos,  is  often  put 
for  slave. 

From  these  directions  of  our  Lord,  we  may  easily  discern 
what  sort  of  a  spirit  his  ministers  should  be  of.  1.  A  minister 
of  Christ  is  not  to  consider  himself  a  lord  over  Christ's  flock. 
2.  He  is  not  to  conduct  the  concerns  of  the  church  with  an 
imperious  spirit.  3.  He  is  to  reform  tlie  weak  after  Christ's 
example,  more  by  loving  instruction,  than  by  reproof  or  cen- 
sure. 4.  He  should  consider  that  true  apostolic  greatness  con- 
sists in  serving  the  followers  of  Christ  with  all  the  powers 
and  talents  he  possesses.  5.  That  he  should  be  ready,  if  re- 
quired, to  give  up  his  life  mito  death,  to  promote  the  salva- 
tion of  men. 

28.  A  ransomfor  many.']  Avrpov  avri  ttoWoiv,  or,  a  ransom 
instead  of  many, — one  ransom,  or  atonement  instead  of  the 
many  prescribed  in  the  Jewish  law.  Mr.  Wakefield  contends 
for  the  above  translation,  and  with  considerable  show  of  rea- 
son and  probability. 

The  word  Xvrpov  is  used  by  the  Septuagint,  for  the  He- 
brew \i'^'^s  pidion,  the  ransom  paid  for  a  man's  life,  see  Exod. 
xxi.  30.  Num.  iii.  49,  51.  and  Awrpa  is  used  Num.  xxxv.  3L 
where  a  satisfaction  (Hebrew  iS3  copher,  an  atonement,)  for 
the  life  of  a  murderer  is  refused.  The  original  word  is  used 
by  Lucian  in  exactly  the  same  sense,  who  represents  Gany- 
mede promising  to  sacrifice  a  ram  to  Jupiter,  XvTpov  virep  cpov, 
as  a  ransomfor  himself,  provided  he  would  dismiss  him. 

The  whole  Gentile  world,  as  well  as  the  Jews,  believed  in 
vicarious  sacrifices.  Virgil,  Mn.  v.  85.  has  neaj-ly  the  same 
words  as  those  in  the  text.  "  Unitm  pro  multis  dabitur  ca- 
put,"—  One  man  must  be  given  for  many.  Jesus  Christ  laid 
down  his  life  as  a  ransom  for  the  lives  and  souls  of  the  chil- 
dren of  men.  In  the  Codex  Bezce,  and  in  most  of  the  Itala, 
the  Saxon,  and  one  of  the  Syrian,  Hilary,  Leo,  Magnus,  and 
Jiivencas,  the  following  remarkable  addition  is  found — "But 
seek  ye  to  increase  from  a  little,  and  to  be  lessened  fronUhat 
which  is  great.  Moreover,  when  ye  enter  into  a  house,  and 
are  invited  to  sup,  do  not  recline  in  the  most  eminent  places, 
lest  a  more  honourable  than  thou  come  after,  and  he  who  in- 
vited thee  to  supper,  come  up  to  thee  and  say.  Get  down  yet 
lower;  and  thou  be  put  to  confusion.  But  if  thou  sit  down 
in  the  lowest  place,  and  one  inferior  to  thee  come  after,  he 
wlio  invited  thee  to  supper,  will  say  unto  thee.  Go  and  sit 
liigher  :  now  this  will  be  advantageous  to  thee."  This  is  the 
largestaddition  found  in  any  of  the  MSS.  and  contains  not  less 
than  sixty  words  in  the  original,  and  eighty-three  in  the  An- 
glo-Saxon. It  may  be  necessary  to  remark,  that  Mr.  Marshall, 
in  his  edition  of  the  Gothic  and  Saxon  Gospels,  does  not  in- 
sert these  words  in  the  text,  but  gives  it  p.  496  of  his  observa- 
tions. This  edition  is  at  least  as  ancient  as  the  fourth  centu- 
ry, for  it  is  quoted  by  Hilary,  who  did  not  die  till  about 
A.  D.  367. 

30.  Two  blind  men:]  Mark,  chap.  x.  46.  and  Luke  xviii.  35. 
mention  only  one  blind  man,  Bartimeus.  Probably  fte  was 
mentioned  by  the  other  evangelists,  as  being  a  person  well 
known  before  and  after  his  cure.  Blindness  of  heart  is  a 
disorder  of  which  men  seldom  complain,  or  from  which  they 


32  And  Jesus  b  stood  still,  and  called  them,  and  said,  What 
will  ye  that  I  shall  do  unto  you"? 

33  They  say  unto  him,  "^  Lord,  that  our  eyes  may  be  opened. 

34  So  Jesus  had  compassion  on  them,  and  touched  their  eyes : 
*  and  immediately  their  eyes  received  sight, '  and  they  follow- 
ed him. 

d  Mark  8.  29— 2B  Jo  10.  62.    Ch.  U.  5.— e  Psa.  116.  1. 


desire  to  be  delivered;  and  it  is  one  property  of  this  blind- 
ness, to  keep  the  person  from  perceiving  it,  and  to  persuade 
him  that  his  sight  is  good. 

Silting  by  the  way-side]  In  the  likeliest  place  to  reoeive 
alms,  because  of  the  multitudes  going  tind  coming  between 
Jerusalem  and  Jericho. 

Cried  out]  In  the  midst  of  judgments  God  remembers 
mercy.  Though  God  had  deprived  them,  for  wise  reasons,  of 
their  eyes,  he  left  them  the  use  of  their  speech.  It  is  never 
so  ill  with  us,  but  it  might  be  much  worse :  let  us,  tlierefore, 
be  submissive  and  thankful. 

Have  mercy  on  us]  Hearing  that  Jesus  passed  by,  and  not 
knowing  whether  they  should  ever  again  have  so  good  an  op- 
portunity of  addressing  him.  they  are  determined  to  call,  and 
call  earnestly.  They  ask  for  mercy,  conscious  that  they  deserve 
nothing,  and  they  ask  wlih  faith — Son  of  David,  acknow- 
ledging him  as  the  promised  Messiah. 

31.  The  multitude  rebuked  tliem]  Whenevera  soul  begins 
to  cry  after  Jesus  for  light  and  salvation,  the  world  and  tho 
devil  join  together  to  drown  its  cries,  or  force  it  to  be  silent. 
But  let  all  such  remember,  Jesus  is  now  passing  by :  that  their 
souls  must  perish  everlastingly,  if  not  saved  by  him,  and  they 
may  never  have  so  good  an  opportunity  again.  While  there 
is  a  broken  and  a  contrite  heart,  let  it  sigh  its  complaints  to 
God,  till  he  hear  and  answer. 

They  cried  the  more]  When  the  world  and  the  devil  begin 
to  rebuke  in  this  case,  it  is  a  proof  that  the  salvation  of  God  is 
nigh,  therefore,  let  such  cry  out  a  great  deal  themore. 

32.  Jesus  stood]  "The  cry  of  a  believing  penitent,"  says 
one,  "  is  sufficient  to  stop  the  most  merciful  Jesus,  were  he 
going  to  make  a  new  heaven  and  a  new  earth  :  for  what  is  all 
the  irrational  pari,  of  God's  creation  in  worth,  when  compa- 
red witlithe  value  of  one  immortal  soul  1"  See  on  Mark  x.  50. 

What  will  ye  that  I  shall  do]  Christ  is  at  all  times  infinite- 
ly willing  to  save  sinners :  when  the  desire  of  the  heart  is 
turned  towards  him,  there  can  be  little  delay  in  the  salva- 
tion. What  is  thy  wish?  If  it  be  a  good  one,  God  will  surely 
fulfil  it. 

33.  That  our  eyes  may  he  opened.]  He  who  feels  his  own 
sore,  and  the  plague  of  his  heart,  has  no  great  need  of  a 
prompter  in  prayer.  A  hungry  man  can  easily  ask  bread  ;  he 
has  no  need  to  go  to  a  book  to  get  expressions  to  state  his  wants 
in  ;  his  hunger  tells  him  he  wants  food,  and  he  tells  this  to  the 
person  from  whom  he  expects  relief.  Helps  to  devotion,  in 
all  ordinary  cases  may  be  of  great  use ;  in  extraordinary  cases 
they  can  be  of  little  importance ;  the  afflicted  heart  alone  con 
tell  its  own  sorrows  with  appropriate  pleadings. 

34.  So  Jesus  had  compassion  on  them]  JlvXayxvi(T6cis,  he 
was  7noved  with  tender  pity.  The  tender  pity  of  Christ  met 
the  earnest  ci-y  of  the  blind  men,  and  their  immediate  cure 
was  the  result. 

They  followicd  him]  As  a  proof  of  the  miracle  that  was 
wrought,  and  of  the  gratitude  which  they  felt  to  their  bene- 
factor. For  other  particulars  of  this  miraculous  cure,  see  the 
notes  on  Mai-k  x.  46,  &c. 

Reader,  whosoever  thou  art,  act  in  behalf  of  thy  sou!  as 
these  blind  men  did  in  behalf  of  their  sight,  and  thy  salvation 
is  sure.  Apply  to  the  Son  of  David,  lose  not  a  moment,  he  is 
passing  by,  arid  thou  art  passing  into  eternity,  and  probably 
wilt  never  have  a  more  favourable  opportunity  than  the  pre- 
sent.    Lord  increase  thy  earnestness  and  faith  1 


CHAPTER  XXI. 

Christ  rides  into  Jerusalem  upon  an  ass,  and  the  multitude  receive  him  joyfully,  1 — 11.  He  enters  the  temple,  and  expels 
the  money  changers,  ^c.  12,  13.  The  blind  and  the  lame  come  to  him  and  are  healed,  14.  7  he  chief  priests  and  scribes 
are  offended,  15.  Our  Lord  confounds  them,  and  goes  to  Bethany,  16,  17.  The  barren  Jig-tree  blasted,  18 — 22.  While 
teaching  in  the  temple,  the  chief  priests  and  elders  question  his  authority ;  he  answers  and  confutes  them,  23—27.  The 
parable  of  the  7nan  and  his  two  sons,  28 — 32.  The  parable  of  a  vineyard  let  out  to  husbandmen,  33 — 42.  applied  to  the 
priests  and  Pharisees,  43 — 45.  who  wish  to  kill  him,  but  are  restrained  by  the  fear  of  the  people,  who  acknowledge  Christ 
foraprophet,  46.    [A.  M.  4033.    A.  D.  29.    An.  Olymp.  CCII.  1.] 

AND  "  when  they  drew  nigh  unto  Jerusalem,  and  were 
come  to  Bethphage,  unto  ^  the  mount  of  Olives,  then  sent 
Jesus  two  disciples, 

2  Saying  unto  them,  Go  into  the  village  over  against  you, 
and  straightway  ye  shall  find  an  ass  tied,  and  a  colt  with  her : 
loose  them,  and  bring  them  unto  me. 


3  And  if  any  man  say  aught  unto  you,  ye  shall  say,  The  Lord 
hath  need  of  them ;  and  straightway  he  will  send  them. 


.  Mark  II.  I.    Luke  19.  29.—  b  Zech.  14.  4. 


NOTES. — Verse  1.  Bethphage]  A  place  on  the  west  decli- 
vity of  mount  Olivet,  from  which  it  is  thought  the  whole  de- 
clivity and  part  of  the  valley  took  their  name.  It  is  supposed 
to  have  derived  its  name  from  Ihe fig-trees  which  grew  there ; 
n'la  beeth,  signifying  a  region  as  well  as  a  house,  and  iB  phag, 
o.  green  Jig.  >  t      oi 

2.  Ye  shall  find  an  ass  tied,  and  a  colt]    Asses  and  mules 
were  in  common  use  in  Palestine  :  horses  were  seldom  to  be 
96 


4  All  this  was  done,  that  it  might  be  futfiUed  which  was  spo- 
ken by  the  prophet,  saying, 

5  "^  Tell  ye  the  daughter  of  Sion,  Behold,  thy  king  cometh 
unto  thee,  meek,  and  sitting  upon  an  ass,  and  a  colt  the  foal 
of  an  ass. 

6  <i  And  the  disciples  went,  and  did  as  Jesus  commanded  them, 

7  And  brought  the  ass,  and  the  colt,  and  "  put  on  them  their 
clothes,  and  they  set  him  thereon. 

e  Isa.  68.  11.  Zech.  9.  9.  John  12.  15.— d  Mark  11.  4.— e  2  Kings  9.  13. 


met  with.  Our  blessed  Lord  takes  every  opportunity  to  coii- 
vince  his  disciples  that  nothing  was  hidden  from  him  :  he  in- 
forms them  of  tlie  most  minute  occurrence,  and  manifested 
his  power  over  the  heart,  in  disposing  the  owner  to  permit  the 
ass  to  be  taken  away. 

3.  The  Lord,  (the  proprietor  of  all  things)  hath  need  of  t^em] 
Jesus  is  continually  humbling  himself,  to  show  us  how  odioiis 
pride  is,  in  the  sight  of  God  :  but  in  his  humility  he  is  ever 


He  cleanses  the  tempte. 


CHA;?TER  XXT. 


Tlie  prieits  are  offended. 


8  And  a  very  great  multitude  spread  their  garments  in  the 
way ;  *  others  cut  down  branches  from  tlie  trees,  and  strewed 
them  in  the  way. 

9  And  the  multitudes  that  went  before,  and  that  followed, 
cried,  saying,  •>  Hosanna  to  the  son  of  David :  °  Ulesscd  is  he 
that  Cometh  in  the  name  of  the  l^rd  ;  Hosanna  In  the  highest. 

10  ^  And  when  he  was  come  into  Jerusalem,  all  the  city  was 
moved,  sayingj  Who  is  this  % 

11  And  the  multitude  said,  This  is  Jesus  "  the  prophet  of  Na- 
zareth of  Galilee. 

12  T  f  And  Jesus  went  into  the  temple  of  God,  and  cast  out  all 
them  that  sold  and  bought  in  the  temple,  and  overthrew  the 


giving  proofs  of  his  Almighty  power,  that  the  belief  of  his  di- 
vinity may  be  eslablislied. 

4  Ml  this  wasdont\  The  word  all,  in  this  clause,  is  omit- 
ted by  some  MSS.,  Vereions,  and  Fathers. 

Which  was  spoken]  The  Spirit  of  God,  which  predicted 
those  things  that  concerned  the  Messiah,  took  care  to  have 
them  literal?V  fulfilled :  1.  To  show  the  truth  of  prophecy  in 
general ;  and,  2.  To  designate  Christ  as  the  person  intended  by 
that  prophecy.     See  the  note  on  chap.  ii.  23. 

5.  Teh  ye  the  daughter  of  Sion]  The  quotation  is  taken 
from  Zech.  ix.  9.  but  not  in  the  precise  words  of  the  prophet. 

This  entry  into  Jerusalem  has  been  termed  Ihe  triumph  of 
Christ.  It, was,  indeed,  the  triumph  of  humility  over  pride 
nnd  worldly  grandeur;  of  poverty  over  affiuence;  and  of 
titenkness  and  gentleness  over  rage  and  malice. 

He  is  coming  now  meek,  full  of  kindness  and  compassion 
to  those  who  were  plotting  his  destruction  !  He  comes  to  de- 
iiver  up  himself  into  their  hands  ;  their  king  comes  to  be  mur- 
dered by  his  subjects,  and  to  make  hia  death  a  ransom  price 
for  their  souls! 

7.  And  put  on  them  their  clothes]  Thus  acknowledging 
him  to  be  their  king,  for  this  was  a  custom  observed  by  the 
people  when  they  found  that  God  had  appointed  a  man  to  the 
kingdom.  When  Jehu  sat  with  the  captains  of  the  army, 
and  Elisha  the  prophet  came,  by  the  order  of  God,  to  anoint 
Iiim  king  over  Israel,  as  soon  as  he  came  out  of  the  inner 
f-hnniber  into  which  the  prophet  had  taken  him  to  anoint  him, 
and  Xhcy  knew  what  w;is  done,  every  man  took  his  garment, 
p-;d  spread  it  under  him  on  the  top  of  the  steps,  and  bleic 
the  trumvels,  saying,  "Jehu  is  king!"  2  Kings  ix.  13. 

Arid  tliey  set  him  thereon.]  Kui  tviKcSiccv  tvavco  avrwv, 
and  he  sat  upon  them :  but  instead  of  tTrauM  avTOjv,  upo7i 
THKM:  the  Codex  Bezs,  seven  copies  of  the  Itala,  some  co- 
nies of  the  Vulgate,  and  some  others,  read  sir'  avrov,  upon 
him,  i.  e.  the  colt.  This  is  most  likely  to  be  the  true  reading; 
loi  we  can  scarcely  suppose  that  he  rode  upon  both  by  turns, 
this  would  appear  childish;  or  that  he  rode  upon  both  at 
once,  for  this  would  be  absurd.  Some  say  he  sat  on  both  ; 
for  "  the  ass  that  was  lied  up,  was  an  emblem  of  the  Jews 
bound  under  the  yoke  of  the  lute;  and  the  colt  thai  had  no/ 
been  tied,  represented  the  Gentiles  who  were  not  under  the 
law;  and  that  Jesus  Christ's  sitting  on  both,  represented  his 
suKje'^ting  the  Jews  and  the  Gentiles  to  the  sicay  of  his  evan- 
gelical sceptre."  He  who  can  receive  this  saying,  let  him 
receive  it. 

8.  Cut  down  branches  from  the  trees]  Carryini  palm  and 
other  branches,  was  emblematical  of  victory  and  success. 
See  I  Mac.  xiii.  51.  2  Mac.  x.  7.  and  Rev.  vii.  9. 

The  rabbins  acknowleds?  that  the  prophecy  in  Zechariah 
refers  to  the  Messiah;  so  Rab.  Tancum,  and  Yalcut  Rubeni, 
has  a  strange  Btory  about  the  ass.  "  This  a-ss  is  the  colt  of 
that  ass  which  was  created  in  'lie  twilight  of  the  sixth  day. 
Thisis  the  ass  which  Abraham  found  when  he  went  to  sacri- 
fice his  son.  This  is  the  ass  on  which  Moses  rode  when  he 
went  to  Egypt ;  and  tliis  is  the  ass  on  which  the  Messiah  shall 
ride."  Some  of  the  Jews  seem  to  think  that  the  Zebra  is  in- 
tended; for  according  to  Bab.  Hanhadr.  fol.  98.  when  Sha- 
poor,  king  of  Persia,  said  to  Rabbi  Samuel:— "You  say  your 
Messiah  will  come  upon  an  as.s :  I  will  send  him  a  noble 
horse."  To  which  the  rabbi  replied,  "You  have  not  a  horse 
with  a  hundred  spots  (query  streaks)  like  his  ass."  See  Light- 
foot  and  Schoettgen. 

9.  Hosanna  to  the  Son  of  David]  When  persons  applied  to 
the  king  for  help,  or  for  a  redress  of  grievances,  they  used 
the  word  hosanna,  or  rather  from  the  Hebrew  N3  nytfin, 
hoshiahna!  Save  now,  or  save,  we  beseech  thee  ;  redress  our 
grievances,  and  give  us  help  from  oppression  !  Thus,  bith 
the  words  and  actions  of  the  people  prove  that  tliey  acknow- 
ledged Christ  as  their  king,  and  looked  to  him  for  deliverance. 
How  easily  might  he  have  assumed  the  sovereignty  at  this 
time,  had  he  been  so  disposed  !  For  instances  of  the  use  of 
this  form  of  speech,  see  2  Sam.  xiv.  4.  2  Kings  vi.  26.  Psal. 
cxviii.  25. 

Son  of  David]  A  well  known  epithet  of  the  Messiah.  He 
who  Cometh  in  the  name,  tie.  He  who  comes  in  the  name 
and  authority  of  the  Most  High. 

^osanna  iji  the  highe.'>t]  Either  meaning,  let  the  heavenly 
hosts  join  with  us  iir  magnifying  this'aiigust  Being,  or,  let  the 
utmost  degrees  of  hosanuas,  of  salvation,  and  deliverance, 
be  communicated  to  thy  people !  Probably  there  is  an  allu- 
sion here  to  tlie  custom  of  tlie  Jews  in  the  feast  of  taber- 
nacles. During  ihe  first  seven  days  of  that  feast,  they  went 
once  round  thealtar  each  day,  with  palm  aad  other  branchea 

Vol.  V.  N 


tables  of  the  s  money-changers,  and  the  seats  of  them  that 
sold  doves, 

13  And  said  unto  them.  It  is  written,  h  My  house  shall  be  call- 
ed the  house  of  prayer ;  '  but  ye  have  made  it  a  den  of  thieves. 

14  And  the  blind  and  the  lame  came  to  him  in  the  temple  ; 
and  lie  healed  them. 

15  TI  And  when  the  chief  priests  arid  scribes  saw  the  wonder- 
ful things  that  he  did,  and  the  children  crying  in  the  temjile, 
and  saying,  Hosanna  to  the  Son  of  David  ;  they  were  sore  dis- 
pleased, 

16  And  said  unto  him,  nearest  thca  what  these  say  7  And 
Jesus  saitb  unto  them,  Yea ;  have  ye  never  read,  ^  Out  of  the 

eChSa.  Lk.7.!6.  .In.  6,14.  i.7.40«i.fll7,—fMk.  11.11.  Lk.  19.  45  Jnlin  .'IS.— 
eDeu.  14.a5— h  l.ia.  M.  7.— i  Jer.  7.  U      Mark  11.  17.     Liikc  19.  4G  — k  Psa.H:2. 


in  their  hands,  singing  hosanna  :  but  on  the  eighth  day  of 
that  feast,  they  walked  seven  times  round  the  altar,  singing 
the  hosanna,  and  this  was  termed  the /losan/ia  raifta;  the 
GREAT  hosanna,  i.  e.  assist  toith  the  greatest  succour.  Pro- 
bably answering  to  the  roij  v\l/itJTOii  of  the  evangelist,  for  on 
this  day  they  beg  the  most  speedy  and  powerful  help  against 
their  eneinies,  and  likewise  pray  for  a  prosperous  m\A fruit- 
ful year.     See  Stehlin's  Jewish  Traditions,  vol.  ii.  p.  322. 

10.  All  the  city  was  moved]  Or,  the  whole  city  was  in  mo- 
tion. Eaettrdrj,  was  in  a  tumult — they  saw  and  licai-d  plainly 
that  tlie  multitude  had  pi-oclaimed  Christ  king  and  Messiah. 

Who  is  this  ?  Who  is  accounted-worthy  of  this  honour  1 

11.  This  is  Jesus  the  prophet]  O  ■Kpo(jinrn?.  that  prO' 
phet  whom  Moses  spoke  of,  Ueut.  xviii.  18.  /  will  raise  thetn 
up  a  prophet — like  unto  thee,  &o.  Every  expression  of  the 
multitude  plainly  intimated  that  they  fully  received  our  blessed 
Lord  as  the  promised  Messiah. — How  strange  is  it  that  these 
same  people  (if  the  creatures  of  the  high-nriest  be  not  only 
intended)  should,  about  five  days  after,  change  their  liosan- 
nas  for,  Away  with  him!  crucify  Itim!  crucify Jiiin !  How 
fickle  is  the  multitude  !  Even  when  they  get  right,  there  is 
but  little  hope  that  they  will  continue  so  long. 

12.  Jesus  went  into  the  temple  of  God,  &c.]  "  Avarice," 
says  one,  "  covered  with  the  veil  of  religion,  is  one  of  those 
things  on  which  Christ  looks  with  the  greatest  indignation  in 
his  church.  Merchandise  of  holy  things,  simoniacal  presen- 
tations, fraudulent  exchanges,  a  mercenary  spirit  in  sacred 
functions  :  ecclesiastical  employments  obtained  by  flattery, 
service,  or  attendance,  or  by  any  thing  which  is  instead  of 
money  :  collations,  nominations,  and  elections  made  through 
any  other  motive  than  the  glory  of  God  ;  tliese  are  all  fatal 
and  damnable  profanations,  of  which  those  in  the  temple 
were  only  a  shadow."    Quesnel. 

Money  changers]  Persons  who  furnished  the  Jews  and 
proselytes  who  came  from  other  countries,  with  tlie  current 
coin  of  .Judea,  in  exchange  for  their  own. 

13.  My  house  shall  be  called  ihe  house  of  prayer]  This  is 
taken  from  Isai.  Ivi.  7. 

But  ye  have  made  it  a  den  of  thieves]  This  is  taken  from 
Jerem.  vii.  11.  Om-  Lord  alludes  here  to  those  dens  and 
caves  in  Judea,  in  which  the  public  robbers  either  hid  or 
kept  themselves  fortified.  They  who  are  placed  in  the  church 
of  Christ  to  serve  souls,  and  do  it  not,  and  they  who  enjoy 
the  revenues  of  the  church,  and  neglect  the  service  of  it,  are 
thieves  and  robbers  in  more  senses  than  one. 

Our  Lord  is  represented  here  as  purifying  his  temple ;  and 
this  we  may  judge  he  did  in  reference  to  his  true  temple,  the 
church,  to  show  that  nothing  that  was  worldly  or  unholy 
should  have  any  place  among  his  foUov.ers,  or  in  that  heart 
in  which  he  should  condescend  to  dwell.  It  is  marvellous 
that  these  interested  vile  men  did  not  raise  a  mob  against 
him:  but  it  is  probable  they  were  overawed  by  the  divinei 
power,  or  seeing  the  multitudes  on  the  side  of  Christ,  they 
were  afraid  to  molest  him.  I  knew  a  casesomethingsimilar  to 
this,  which  did  not  succeed  so  well.  A  very  pions  clergyman 
of  my  acquaintanfce,-observing  a  woman  keeping  a  public 
standing  to  sell  nuts,  gingerbread,  &c.  at  the  veiy  porch  of 
his  church,  on  the  Lord's  day,  "  desired  lier  to  remove 
thence,  and  not  defile  the  house  of  God,  while  she  profaned 
the  Sabbath  of  the  Lord."  She  paid  no  attention  to  nim.  He 
warned  her  the  next  Sabbath,  but  still  to  no  purpose.  Going' 
in  one  Lord's  day  to  preach,  and  finding  her  still  in  the  very 
entrance,  with  her  stall,  he  overthrew  the  stall,  and  scattered 
the  stuflT  into  the  street  He  was  shortly  after  summoned  to 
appt!ar  before  the  royal  com-t,  which,  to  its  eternal  reproach, 
condemned  the  action,  and  fined  the  man  of  God  in  cl  consi- 
derable sum  of  money  ! 

14.  7'he  blind  and  the  lame  came]  Having  condemned  the 
profane  use  of  the  temple,  he  now  shoWs  the  proper  use  of 
it.  It  is  a  house  of  prayer,  where  God  is  to  manifest  his  good- 
ness and  power  in  giving  sight  to  the  spiritually  blind,  and 

feet  to  the  lame.  The  church  or  chavl  in  which  the  blind 
and  the  lame  are  not  healed,  has  ?!0  Ciirist  in  it,  and  is  not 
worthy  of  attendance. 

15.  The  chief  priests — were  sore  disple:tsed]  Or,  were  in- 
censed. Incensed  at  what  ?  At  the  purification  of  the  pro- 
faned temple.  This  was  a  work  they  should  h;' ve  done  them- 
selves ;  but  for  which  they  had  neither  grace  nor  influence  , 
and  their  pride  and  jealou=y  will  not  sufier  them  to  permit 
others  to  do  it.  Strance  as  it  may  appear,  the  pr/esrtoorf  it- 
self, in  all  cornipt  times,  has  been  ever  the  most  forward  to 
prevent  a  reform  in  the  church.  Was  it  because  they  were 
conscious  Uiat  a  reformer  would  And  them  no  better  than  mo- 
di 


The  barren  Jig-tree. 


ST.  MATTHEW. 


Parable  of  the  husbandman. 


mouth  of  babes  and  sucklings  thou  hast  perfected  praise! 

17  1  And  he  left  them,  and  went  out  of  the  city  into  *  Be- 
thany ;  and  he  lodged  there. 

18  •>  Now  in  the  morning,  as  he  returned  into  the  city,  he 
hungered. 

19  "  And  when  he  saw  ^  a  fig-tree  in  the  way,  he  came  to  it, 
and  found  nothing  thereon,  but  leaves  only,  and  said  unto  it, 
Let  no  fruit  grow  on  thee  henceforward  for  ever.  And  pre- 
sently the  fig-tree  withered  away. 

20  'And  when  the  disciples  saw  it,  they  marvelled,  saying, 
How  soon  is  the  fig-tree  withered  away  ! 

21  Jesus  answered  and  said  unto  them.  Verily  I  say  unto  you, 
'  If  ye  have  faith,  and  ^  doubt  not,  ye  shall  not  only  do  this 
uihich  is  done  to  tlie  fig-tree,  h  but  also  if  ye  shall  say  unto  this 
•nountain,  Be  thou  removed,  and  be  thou  cast  into  the  sea ;  it 
jhall  be  done. 

22  And  '  all  things,  whatsoever  ye  shall  ask  in  prayer,  be- 
lieving, ye  shall  receive. 

23  n't  And  when  he  waa  come  into  the  temple,  the  chief 
priests  and  the  elders  of  the  people  came  ur>to  him  as  he  was 
teaching,  and  '  said.  By  what  authority  doest  thou  these 
things  1  and  who  gave  thee  this  authority  1 

a  Mark  II.  U.  .Tohn  11,  18.-b  M.-xrk  11.  12.— c  Matk  11.  13.— d  Or.  one  fip-trM — 
•  Mark  11   20— fCh.  17.20.  l,k.  17.  G  — g  .la.  !.6— h  1  Cor.  13.  2— i  Ch.  7.7.  Mk  II. 


ney-changers  in,  and  profaners  of  the  house  of  God,  and 
that  they  and  their  system  must  be  overturned,  if  the  true 
worship  of  God  were  restored  J  Let  him  who  is  concerned, 
answer  this  to  his  conscience. 

16.  Out  of  the  viouth  of  babes]  The  eighth  Psalm,  out  of 
which  these  words  are  quoted,  is  applied  to  Jesus  Christ  in 
Ihree  other  places  in  the  New  Covenant,  1  Cor.  xv.  27.  Ephes. 
i  22.  Heb.  ii.  6.  Which  proves  it  to  be  merely  a  propnetic 
psalm,  relating  to  the  Messiah. 

It  was  a  common  thing  among  the  Jews  for  the  children  to 
be  employed  in  public  acclamations  ;  and  thus  they  were  ac- 
customed to  hail  their  celebrated  rabbins.  This' shouting  of 
the  children  was  therefore  no  strange  thing  in  the  land  :  only 
they  were  exasperated  because  a  person  was  celebrated, 
against  whom  they  had  a  rooted  hatred.  As  to  the  prophecy 
that  foretold  this,  they  regarded  it  not.  Some  imagine  that 
babes  and  sucklings  in  the  prophecy  have  a  much  more  ex- 
tensive meaning,  and  refer  also  to  ihe  first  preachers  oi  the 
Gospel  of  Christ. 

17.  And  he  left  them  (Kara^imov,  finaUy  leaving  them,) 
and  went — into  Bethany  ;  and  he  lodged  there.]  Bethany 
was  a  village  about  ttco  miles  distant  from  Jerusalem,  by 
Mount  Olivet,  John  \\.  18.  and  it  is  remarkable  that  from  this 
day  till  his  death,  which  happened  about  six  days  after,  he 
spent  not  one  night  in  Jerusalem,  but  went  evei-y  evening  to 
Bethany,  and  returned  to  the  city  each  morning.  See  Luke  xxi. 
37.  xxii.  39.  John  viii.  1,  2.  They  were  about  to  murder  the 
Lord  of  glorj',  and  the  tntc  light,  which  they  had  rejected,  is 
now  departing  from  tl>em. 

Lodged  there.]  Not  merely  to  avoid  the  snares  laid  for  him 
toy  those  bad  men,  but  to  take  away  all  suspicion  of  his  affect- 
JTig  the  regal  power.  To  the  end  of  this  verse  is  added  by  the 
Saxon,  Anb  Isepbe  hi  Saji  be  Iroboj"  pice,  And  taught  them 
(^  the  kingdoin  of  God.  This  same  reading  is  found  in  some 
MSS.,  Missals,  and  one  copy  of  the  Itala.  It  appears  also  in 
Wickliff,  and  mv  old  folio  English  MS.  Bible,  aiTO  tauflt  fjem 
of  tt)C  BOItfltloin  of  CItOU  ;  and  in  two  MS.  copies  of  tTic  Vul- 
gate, in  Iny  possession  ;  one,  duodecimo,  very  fairly  written, 
in  1300,  the  other  a  large  folio,  probably  written  in  the  llth 
or  12th  century,  in  which  the  words  are,  iBiauEdocebatcos  de 
regno  Dei.  And  theee  he  taught  them  concerning  the  king- 
dom of  God. 

18.  Now  in  the  morning,  as  he  returned  into  the  city]  Which 
was  his  custom  from  the  time  he  wholly  left  Jerusalem, 
spending  only  the  day  time  teaching  in  the  temple ;  sec  ver. 
17.  This  was  probably  on  Thursday,  the  12th  day  of  the  month 
Nisan.  He  hungered — Probably  neither  he,  nor  his  disciples, 
had  any  thing  but  what  they  got  from  pxtl.iic  charity ;  and  the 
hand  of  that,  seems  to  have  been  cola  at  this  time. 

19.  He  saw  a  fg-tree  in  the  way]  Em  nn  oSov,  By  the  road 
side.  As  this  tig-tree  was  by  the  wayside,  it  was  no  private 
property  ;  and  on  this  account  our  Lord,  or  any  other  tra- 
veller, had  a  right  to  take  of  its  fruit.  For  a  full  explanation 
of  this  difiicult  passage,  relative  to  this  emblematic  fig-tree, 
see  on  Mark  xi.  13,  &c. 

Let  no  fruit  grow  on  tliee]  Can  a  professor  who  affords 
Christ  nothing  but  barren  words  and  tcishes,  expect  any 
thing  but  his  malediction  f  When  the  so«l continues  in  un- 
fruitfulness,  the  influences  of  grace  a»-e  removed,  and  tlten 
the  tree  speedily  withers  from  the  vory  root. 

20.  Hon;  soon  is  the  fig-tree  tpithered  away .']  Wc  often  say 
to  our  neighbours,  "  How  suddenly  this  man  died  !  Who  could 
have  expected  it  so  soon  1"  But  who  takes  warning  by  these 
examples  1  What  wo  say  to-day  of  others,  may  be  said  to-mor- 
row of  0URSELVE.S.  Be  ye  also  ready  !  Lord,  increase  our  faith  ! 

21.  Jf  ye  have  faith,  and  doubt  not]  See  on  chap.  xvii.  20. 
Removing  mountair.!',  and  rooting  up  of  mountains,  are 
phrases  vfery  generally  used  to  signify  the  removing  or  con- 
guering  great  difficulties ;  getting  through  perplexities.  So 
many  of  the  rabbins  ai-e  termed  rooters  up  of  moxhntains, 
because  they  were  dexterous  in  removing  difficulties,  solving 
cases  of  conscience,  die.  In  this  sense  our  Lord's  words  are 
to  be  understood.     He  that  has  faith,  will  get  through  every 

ya 


24  And  Jesus  answered  and  said  unto  them,  I  also  will  ask 
you  one  thing,  which  if  ye  tell  me,  I  in  likewise,  wiH  tell  yon 
by  what  authority  I  do  these  things. 

25  The  baptism  of  John,  whence  was  if?  from  heaven,  c*  of 
men  1  And  they  reasoned  with  themselves,  saying,  If  we  shaH 
say.  From  heaven ;  he  will  say  unto  us,  Why  did  ye  not  then 
believe  him? 

26  But  if  we  shall  say.  Of  men ;  we  fear  the  people ; ""  for  all 
hold  John  as  a  prophet. 

27  And  they  answered  Jesus,  and  said,  We  cannot  tell.  And 
he  said  unto  them,  Neither  tell  I  you  by  what  authority  I  do 
these  things. 

28  It  But  what  think  ye  ?  A  certain  man  had  two  sons ;  and  he 
came  to  the  first,  and  said.  Son,  go  work  to-day  in  my  vineyard. 

29  "  He  answered  and  said,  1  will  not ;  but  afterward  he  re- 
pented, and  went. 

30  And  he  came  to  the  second,  arrd  said  likewise.  And  he 
answered  and  said,  I  go,  sir :  and  went  not. 

31  Whether  of  them  twain  did  the  will  of  his  father  1  They 
say  unto  him.  The  first.  Jesus  saith  unto  them,  "  Verily  I  say 
unto  you,  Tliat  the  publicans  and  the  harlots  go  into  the  king- 
dom of  God  before  you. 

24.  I.k.ll   9.  JamesS  16.  I  Jon,  3.  23.  &  5,14— k  Mk.ll.  27.  Lk.  20.1.— I  El.  2.U. 

AclsJ  7.  &7.27— inCh   14,5.  Mk.  6.  30.  Lk.  SO.  6.-n  Ecclu3.19.21.— oLk.  7.  29,  50. 


difficulty  and  perplexity ;  mourttains  shall  become  mole-hill« 
or  plains  before  him.  The  saying  is  neither  to  be  taken  in  its 
literal  sense,  nor  is  it  hyperbolical :  it  is  a  proverbial  form  of 
speech,  which  no  Jew  could  misunderstand,  and  with  whicl» 
no  Christian  otight  to  be  puzzled. 

22.  All  things — ye  shall  ask  in  prayer,  believing]  In  order 
to  get  sah'ationj.  there  must  be,  1.  A  conviction  of  the  want 
of  it:  this  begets,  2.  Prayer,  or  warm  desires,  in  the  heart: 
then,  3.  The  person  askSy  i.  e.  makes  use  of  words  expressive 
of  his  wants  and  wishes :  4.  Believes  the  word  of  promise, 
relative  to  the  fulfilment  of  his  wants  :  and;  5.  Receives,  ac- 
cording to  the  merciful  promise  of  God,  the  salvation  which 
his  soul  requires. 

23.  By  what  authority  doest  thou  these  things?]  The  thing* 
which  the  chief  priests  allude  to,  were  his  receiving  the  accla- 
mations of  tlie  people  as  the  promised  Messiah,  his  casting 
the  traders  out  of  the  temple,  and  his  tea<:lting  the  peopia 
publicly  in  it. 

Who  gave  thee  this  authority  ?]  Not  them  :  for,  like  ma;.'y 
of  their  successors,  they  were  neither  teachers  nor  cleansers  : 
though  they  had  the  name  and  the  profits  of  the  place. 

24.  I  also  will  ask  you  one  thing]  Our  Lord  was  certainly 
under  no  obligation  to  answer  their  question  :  he  had  already 
given  them  such  proofs  of  his  divine  mission,  as  could  not 
possibly  be  exceeded,  in  the  miracles  which  he  wrought  be- 
fore their  eyes,  and  before  all  Judea :  and  as  they  would  not 
credit  him  on  this  evidence,  it  would  have  been  in  vain  to  hava 
expected  their  acknowledgment  of  him,  on  any  profession  he 
would  make. 

S.J.  The  baptism  of  John]  Had  John  a  divine  commission  or 
not,  for  his  baptism  and  preaching?  Our  Lord  here  takes  th».< 
wise  in  their  own  cunning.  He  knew  the  estimation  John 
was  in  among  the  people ;  and  he  plainly  saw,  that  if  they  gave 
any  answer  at  all,  they  must  convict  themselves  :  and  so  they 
saw,  when  they  came  to  examine  the  question.  See  ver.  25,  26. 

27.  Wecannat  lell.]  Simplicity  givesa  wonderful  co}ifideiicM 
and  peace  of  mind  ;  but  double  dealing  causes  a  tiiousand 
inquietudes  and  trouble.  Let  n  man  do  his  utmost  to  conceal 
in  liis  own  heart  the  evidence  hejias  of  truth  and  innocence, 
to  countenance  his  not  yielding  to  it ;  God,  who  sees  the  heart, 
will,  in  the  light  of  the  last  day,  produce  it  as  a  witness  against 
him,  and  make  it  his  judge. 

We  cannot  tell,  said  they;  which,  in  the  words  of  truth, 
should  have  been.  We  will  not  tell,  for  we  will  not  have  this 
man  for  the  Messiah  :■  because,  if  we  acknowledge  John  as 
his  forerunner,  we  must,  of  necessity,  receive  Jesus  as  the 
Christ.  They  who  are  engaged  against  the  truth,  are  aban- 
doned to  the  spirit  of  falsity,  and  scruple  not  at  a  lie.  Phari- 
saical pride,  according  to  its  different  interests,  cither  pretends 
to  know  every  thing,  or  afl!ects  to  know  nothing.  Among 
such,  we  may  meet  with  numerous  instances  of  arrogance 
and  affected  humility.  God  often  hides  from  the  wise  and 
prudent,  what-  he  reveals  unto  babes :  for  when  they  use  their 
wisdom  only  to  invent  the  most  i^lansible  excuses  for  reject- 
ing the  trutJi  v/hen  it  comes  to  them,  it  is  but  just  that  they 
should  be  punished  with  that  ignorance,  to  which,  in  their 
own  defence,  they  are  obliged  to  have  recourse. 

i^.  A  certain  man  had  two  sons]  Under  the  emblem  of  these 
two  .sons,  one  of  whom  was  a  libertine,  disobedient  and  jn«o- 
lent,  but  who  afterward  thought  on  his  ways  and  returned  to 
his  duty ;  and  the  second,  a  hypocrite,  who  promised  all,  and 
did  nothing  :  our  Lord  points  out  on  the  one  hand,  the  tax- 
gatherers  and  sinners  of  all  descriptions,  who,  convicted  by 
the  preaching  of  John  and  that  of  CluMst,  turned  aAvay  from 
their  iniquities  and  embraced  the  Gospel ;  and  on  the  other 
hand,  the  scribes,  Pharisees,  and  self-righteous  peojyle,  who^ 
pretending  a  zeal  for  tlie  law,  would  not  receive  the  salvation 
of  tlie  Gospel. 

29.  /  ifitl  not]  This  is  the  general  reply  of  every  sinner  to 
the  invitations  of  God :  and  in  it,  the  Most  High  is  treated 
without  ceremony  or  respect.  They  only  are  safe  whopersi*/ 
not  in  the  denial. 

30.  /go,  sir]   This  is  all  respect)  complaisanee,  and  pro> 


Parable  of  the  vineyard 


CHAPTER  XXI. 


let  out  to  husbandmetu 


32  For  •  John  came  unto  you  in  the  way  of  righteousness, 
and  ye  believed  him  not;  iibut  the  publicans  and  the  harlots 
believed  him  :  and  ye,  when  ye  had  seen  it,  repented  not 
afterward,  that  ye  might  believe  him. 

3^  H  Hear  another  parable  :  There  was  a  certain  householder, 
*  which  planted «  vineyard,  and  hoAgoA  it  round  about,  aivd 
digged  a  wine-.press  in  it,  and  built  a  tower,  and  let  it  out  to 
husbandmen,  and  *  went  into  a  far  country. 

34  And  when  the  time  of  the  fruit  drew  near,  he  sent  his 
«ervants  to  the  husbandmen,  *  that  they  might  receive  the 
fruits  of  it. 

35  f  And  the  husbandmen  took  his  servants,  and  beat  one, 
and  killed  another,  and  stoned  another. 

36  Again,  he  sent  other  servants  more  than  the  first :  and 
they  did  unto  them  likewise. 

»  CK.  3.t,  &c.-b  Luk«  3.  !■?,  13.-C  Pst.  90.  9  Cant.  8.11.  Igs  5.  I.  .Ter.  2.  21. 
Murk  12.  1.  Luk«20.  9.— H  Ch  25,  14,  15.— e  Cant.  8.  11,  12.— t  2Clir.  24.  21.  51.36. 
QB.  N^h.  9.26  Ch.6.  1^4t23.  31,37.  Acts?.  02.  I  T6<36.  2.  15.  llcb.  11.  36,  37.— 
j:P»«2.  8.     Htb.  1.2. 


fessed  obedience;  but  he  went  not:  he  promised  zrell,  but 
did  not  perform.  What  a  multitude  of  such  are  in  the  world  ! 
.professing  to  know  God,  but  denying  him  in  their  works. 
\tas!  what  will  such  professions  avail,  when  God  comes  to 
take  away  the  soul  ? 

31.  T%e  publicans  and  the  harlots]  In  all  their  former  con- 
duct they  had  said  no.  Now  they  yield  to  the  voice  of  truth 
when  tltey  hear  it,«.nd  enter  into  the  kingdom,  embracing  the 
ealvatian  brought  to  them  in  the  Gospel.  The  others,  who 
^ad  l»eeB  aS  ways  professing  the  most  ready  and  witling  obe- 
dience, and  who  pretended  to  be  wafting  for  the  kingdom  of 
■God,  Qid  not  receive  it  when  it  came,  but  rathec  chose,  while 
disking  the  best  professions,  te  continue  members  of  the 
synagogue  of  Satan. 

32-  Jokv  came  unto  you  in  the  way  of  righteousness]  Pro- 
cdaitning  the  tnith,  and  living  agreeably  to  tt.  Or,  Johri  came 
■unto  you  who  are  in  the  x>ay  of  rigktesusness.  This  seems 
ratiier  to  be  the  true  meaning  and  construction  of  this  pas- 
sage- The  Jews  are  here  distinguished  from  the  Gentiles. 
The  former  were  in  the  teay  of  righteousness,  had  the  reve- 
latioo  of  Gad,  and  the  ordinances  of  justice  established  among 
them:  the'lartter  were  in  the  may  of  unrighteousness,  with- 
out tl>e  divine  re.vel!aion,  and  iniquitous  in  all  their  conduct : 
3o'nn  came  to  both,  preaching  the  doctrine  of  repentance,  and 
proclaiming  Jesus  the  Christ.  To  say  that  it  was  John  who 
.cam«  in  the  way  of  righteousness,  and  that  to  him  the  words 
refer,  is,  in  ray  opinion,  saying  nothing  ;  for  tliis  was  neces- 
KarJly  implied  :  as  he  professed  to  come  from  God,  lie  must 
«ot  ^nly  preach  righteousness,  but  walk  in  it 

ll  is  very  difficult  to  get  a  worldly-miuded  and  self-righteous 
man  brought  to  Christ.  Examples  signify  little  to  him.  Urge 
the  example  of  an  eminent  saint,  he  is  discouraged  at  it. 
Show  htm  a  proJUgate  sinner  converted  to  God,  him  he  is 
aahamed  to  own  and  follow:  and  as  to  the  conduct  of  the 
generality  of  the  followers  of  Christ,  it  is  not  striking  enough 
toimprees  Itim.  John  and  Christ,  and  the  apostles  preach: 
but  ts  cjttUitudes,  all  is  in  vain. 

33.  There  was  a  certain  householder]  let  us  endeavour  to 
find  out  a  general  ami  practical  meaning  for  this  parable.  A 
householder — tJ»e  Supremf,  Being.  The  family -^1\\q  Jewish 
nation.  The  rineya/^i — i\io  city  of  Jerusaleui.  The  feyice — 
the  divine  protection.  The  wine- press — the  law,  ax^d  sacri- 
^ial  rites.  The  ioire;— the  temple,  m  which  the  divine  pre- 
sence tt-aa  manifested.  The  ^^usbandme7l — the  priests  and 
doctors  of  the  law.  Went  from /tome — entrusted  the  cultiva- 
tion of  tnc  vineyard  to  the  priests,  &c  with  the  utmost  confi- 
dence; as  a  m«.B  wowWdo,  wlvo  had  the  most  trusty  servants, 
and  was  obliged  to  absent  himself  from  home  for  a  certain 
time.  fOar  Lord  takes  this  parable  from  Isa.  v.  1,  &c.  but 
whellicr  our  Messed  Redeemer  quote  from  the  law,  the  pro- 
phets, or  the  rabUns,  he  reserves  tlie  liberty  to  himself,  to 
hcaulify  the  whole,  and  render  it  more  pertinent. 

■Some  uppiy.this  parable  also  to  Christianity,  thus:  The 
master  ox  father— o\xv  blessed  Lord.  The  family— professing 
Christians  in  general.  The  vineyard— \.he  true  church,  or 
assembly  of  the  faithful  The  hedge— ihe  true  faith,  wliich 
keeps  the  sacred  assembly  enclosed  and   defended  from  the 

«iTorsofAea;A€«i««nand/a/se  Christianity.  The  winepress 

the  atonement  made  by  the  sacrifice  of  Christ,  typified  by  the 
.sacrifces  iiadcr  the  tatt.  The  ^oiz-cr— the  promises  of  tlie 
■  divine  presence  and  protection.  The  husbandmen— the  apos- 
tles and  all  their  successors  in  tlic  ministry.  The  going  from 
home — the  ascensiori  to  heaven.  8ut  this  parable  cannot  go 
on  all  fours  in  the  Christian  cause,  as  any  one  may  see.  In 
the  case  of  the  husbandmen  especially,  it  is  inapplicable  ;  un- 
less we  suppose  our  Lord  intended  sueh  as  those  inquisitorial 
Bonners,  who  always  persecuted  the  true  ministers  of  Christ, 
and  consequently  Christ  himself  in  his  members  :  and  to  these 
may  be  added  the  whole  train  of  St.  Bartholomew  ejectors,  and 
all  the  fire  and  fagot  men  of  a  certain  church,  who  think  they 
do  God  service  by  murdering  his  saints.  But  let  the  persecu- 
ted take  courage,  Jesus  Christ  will  come  *acA:  shortly,  aiul  then 
he  will  miserably  destroy  those  tricked  inen  :  indeed  he  has 
done  so  already  to  several,  and  let  out  his  vinevard  to  more 
faithful  husbandmen. 

Digged  a  wine-press]  SLpvl,c\r\vov.  St.  Mark  has  un-oAijwoj', 
the  pit  under  the  press,  into  which  the  Uquor  r«n,  when 
Kqucezed  out  of  the  Tnjit  by  the  pre.^a. 


37  But  last  of  all  he  sent  unto  them  his  son,  saying,  Tliey 
will  reverence  my  son. 

38  But  when  the  husbandmen  saw  the  son,  they  said  among 
themselves,  «  This  is  the  heir ;  h  come,  let  us  kill  him,  and  let 
us  seizo  on  his  inherit^ince. 

39  '  And  they  caught  him,  and  cast  him  out  of  the  vineyard, 
and  slew  him. 

40  When  the  lord  tlierefore  of  the  vineyard  cometh,  what 
wi'U  he  do  unto  those  husbandmen  1 

41  i^And  they  say  unto  him, '  He  will  miserably  destroy  thosa 
wicked  men,  ""  and  will  let  out  his  vineyard  unto  other  hus- 
bandmen, which  shall  render  him  the  fruits  in  their  sea- 
sons. 

42  Jesus  saith  unto  them,  °  Did  ye  never  read  in  the  Scrip- 
tures, The  stone  which  the  builders  rejected,  the  same  is  be- 

hPsa.  2.  2.  Ch.  26.  3.  &  27.  1.  .inhn  11.  53.  Acta  4.  27.-i  Ch.  26.  50,  to:,  Mark 
14.  4t;,  Sec.  Luke's.  54,  &c.  John  13.  la.  Sir,.  Acts  2.  23 -k  See  Luke  26.I6.-I  Luk» 
21.24.  Hel).  2.  ;i.— m  Arts  13.  46.  it  l.i.  7.  &  18.  fl,  St. 28.  23.  Ro.  9.  St  10.  St  U.— n  Pa. 
118.2!.  Is.  28  16,  Mk   12.  10.  Lk.  20.  17.  Acts  4.  11.  Eph.  2.  20.  1  Pet.  2.  6,  7. 


34.  He  sent  his  servants]  Prophets  which  from  time  to  time, 
he  sent  to  the  Jewish  nation  to  call  both  priests  and  people 
back  to  the  purity  of  his  holy  religion. 

Receive  the  fruits  of  it]  Alluding  to  the  ancient  custom  of 
paying  the  rent  of  a  farm  in  kind ;  that  is,  by  a  part  of  the 
produce  of  the  farm.  This  custom  anciently  prevailed  in 
most  nations  ;  and  still  prevails  in  the  highlands  of  Scotland, 
and  in  some  otlier  places.  The  Boldan  book,  a  sur\'ey  made 
of  the  state  of  the  bishoprick  of  Durham,  in  1183,  shows  how 
much  of  tlie  i-ents  was  paid  in  cows,  sheep,  pigs,  fowls,  eggs, 
&c-  the  remaining  part  being  made  up  chiefly  by  manual  labour. 

35.  Beat  one]  ^ictpav,  took  his  skin  off,  flayed  him:  proba- 
bly alluding  to  some  who  had  been  excessively  scourged. 

Killed  another,  &c.]  Rid  tliemselves  of  the  true  witnesses 
of  God  by  a  variety  of  pei'secutions. 

26.  Other  servants]  There  is  not  a  motnent  in  which  God 
docs  not  shower  down  his  gifts  upon  men,  and  require  the 
fruit  of  them  :  various  instruments  are  used  to  bring  sinners 
to  God.  There  arc  prophets,  apostles,  pastors,  teachers,  some 
with  his  gift  after  this  manner,  and  some  after  that.  The  true 
disciplca  of  Christ  have  been  persecuted  in  all  ages,  and  tlie 
greatest  share  of  the  uersecution  has  fallen  upon  me  ministers 
of  his  religion  ;  for  tiiere  have  always  been  good  and  bad  hua- 
bandmen,  and  the  latter  have  .persecuted  the  for9?ver. 

More  than  the,first]Or,  more  honourable,  so  I  think  irXewvat 
should  bn  translated  ;  for  as  the  fulness  of  the  time  approach- 
ed, each  prophet  momclearly  stnAfutly  pointed  out  the  coming 
of  Christ. 

Our  translation,  which  says,  more  than  the  first,  conveys  no 
meaning  at  all.  HXciov,  has  the  meaning  I  have  given  it  above, 
in  chap.  vi.  25.  nXciov  rrn  rp<o(prii,  of  more  value  than  food, 
and  in  Numb.  xxii.  15.  nXciovi  Kai  cuTinorepovs,  persons  higher 
in  dignity  and  office. 

37.  Last  of  all  he  sent — his  son]  This  requires  no  comment 
Our  Lord  plainly  means  himself. 

They  will  reverence]  EvrpairriaovTai,  they  will  reflect  upon 
their  conduct,  and  blush  for  shame,  because  of  it,  when  iney 
see  my  son.     So  the  Syriac  and  Persic. 

33.  Said  among  themselves]  Alluding  to  the  conspiracies 
which  were  then  forming  against  the  life  of  our  blessed  Lord, 
in  the  councils  of  the  Jewish  elders  and  chief  priests.  See 
chap.  x.\vii.  1. 

39.  Cast  him  out  of  the  vineyard]  Utterly  rejected  the  coun- 
sel of  God  against  themselves;  and  would  neither  acknow- 
ledge the  authority  of  Christ,  nor  submit  to  his  teaching. 
What  a  strange  and  *inaecountable  case  is  this ;  a  sinner,  to 
enjoy  a  little  longer  his/a/se  peace,  and  the  gratification  of  his 
sinful  ajjpetites,  rejects  Jesus,and  persecutes  that  Gospel  which 
troubles  his  sinful  repose. 

41.  He  will  miserably  destroy  those  wicked  men]  So,  accord- 
ing to  this  evangelist,  our  Lord  caused  them  to  pass  that  sen- 
tence of  destruction  upon  themselves,  which  was  literally  exe- 
cuted abcmt  forty  years  after.  But  Luke  relates  it  differently  : 
according  to  him  they  said,  fin  ycvotro,  God  forbid.  The  Codex 
Leicestrensis  omits  oi  Xeynvcrtv,  they  say  ;  so  that  the  following 
words  appear  to  be  spoken  by  our  Lorti.  Michaelis  supposes, 
that  in  tlie  Hebrew  original,  the  word  was  ■>nN'''i  waiomer,  he 
said  ;  for  which  the  Greek  tienslator  might  have  read  i-iDK'>>, 
waiomern,  they  said. 

42.  The  stotie]  R.  Soloni.  Jarchi,  on  Micah  v.  says  this  stone 
means  the  Messiah,  n^'it'O  pM :  Abarbanel  is  of  the  same  opi- 
nion. This  seems  to  have  been  originally  spoken  of  David, 
who  was  at  first  rejected  by  the  Jewish  nilers,  but  was  after- 
ward chosen  by  the  Lord  to  be  the  great  ruler  of  his  people 
Israel.    The  quotation  is  taken  from  Psal.  c.vviii.  22. 

As  the  church  is  represented  in  Scripture  under  the  name 
of  tlie  temple  and  house  of  God,  in  allusion  to  the  t  mple  ol 
Jerusalem,  which  was  a  type  of  it,  1  Cor.  iii.  16.  Ileb.  iii.  6. 
1  Pet.  ii.  G.  so  Jesus  Christ  is  represented  as  the  foundation 
on  which  this  edifice  is  laid,  1  Cor.  iii.  11.  Eph.  ii.  20,  21. 

The  builders]  The  chief  priests  and  elders  of  the  people, 
with  the  doctors  of  the  law. 

Rejected]  An  expression  borrowed  from  masons,  who,  find- 
ing a  stone,  which  being  tried  in  a  particular  place,  and  ap- 
nearing  improper  for  it,  is  thrown  aside,  and  another  taken  : 
however,  at  last,  t  niny  happen  that  the  very  stone  which  had 
been  before  rejected,  may  be  found  the  most  suitable  aa  the 
head  .\  me  of  the  corner  , 

99 


-^Vie  priests  and  Pharisees 


ST.  MATTHEW. 


incensed  at  his  doctrine. 


come  the  head  of  the  corner :  this  is  the  Lord's  doing,  and  it 
is  marvellous  in  our  eyes'? 

43  Therefore  say  I  unto  you,  *  The  kingdom  of  God  shall  be 
taken  from  you,  and  given  to  a  nation  bringing  forth  the  fruits 
thereof. 

44  And  whosoever  t shall  fall  on  this  stone  shall  be  broken: 

.  9.  33.    1  Pel.  2.  a— 


This  passage,  as  applied  by  our  Lord  to  himself,  contains  an 
abridgement  of  the  whole  doctrine  of  the  Gospel. 

1.  Tlie  Lord's  peculiar  work  is  astonishingly  manifested  in 
.the  mission  of  Jesus  Christ. 

2.  He,  being  rejected  and  crucified  by  the  Jews,  became  an 
atonement  for  the  sin  of  the  world. 

3.  He  was  raised  again  from  the  dead,  a  proof  of  his  con- 
miest  over  death  and  sin,  and  &  pledge  of  immortality  to  his 
followers. 

4.  He  was  constituted  fhe  foundation  on  which  the  salva- 
tion of  mankind  rests,  and  the  corner  stone  which  unites  v/ietcs 
and  Gentiles,  beautifies,  strengthens,  and  completes  the  whole 
building,  as  the  head  stone,  or  uppermost  stone  in  the  corner, 
does  the  whole  edifice. 

5.  He  is  hereby  rendered  the  object  of  the  joy  and  admira- 
tion of  all  his  followers,  and  the  glory  of  man.  This  was 
done  by  the  Lord,  and  is  marvellous  in  our  eyes. 

44. — The  44th  verse  should  certainly  come  before  ver.  43. 
otherwise  the  narration  is  not  consecutive.  Verse  42.  The 
stone  which  the  builders  rejected,  is  become  the  head  of  the 
fiorner,  &c.  Verse  44.  Whosoever  shall  fall  on  this  stone  shall 
bebroken,&c.  This  is  an  allusion  to  the  punishment  of  stoning 
among  the  Jews.  The  place  of  stoning  was  twice  as  high  as 
a  man  ;  while  standing  on  this,  one  of  the  witnesses  struck  the 
culprit  on  the  loins,  so  that  he  fell  over  this  scaffold ;  if  he  died 
by  the  stroke  and  fall,  well ;  if  not,  the  other  witness  threw  a 
stone  upon  his  heart,  and  despatched  him.  The  stone  thrown 
on  the  culprit  was,  in  some  cases,  as  much  as  two  men  could 
lift  up.  I'ract  Sanhed.  and  Bub.  Gemara,  and  Lightfoot. 
Bee  also  the  note  on  John  viii.  7. 

He,  whether  Jew  or  Gentile,  who  shall  not  believe  in  the 
Son  of  God,  shall  suffer  grievously  in  consequence;  but  on 
whomsoever  the  stone  (Jesus  Cbx'isV)  falls  in  the  way  of  judg- 
ment, he  shall  be  ground  to  powder,  XiKjurjarit  avrov — it  shall 
make  him  so  small,  as  to  render  him  capable  of  being  dis- 
persed as  chaff  by  the  wind.  Tliis  seems  to  allude,  not  only 
to  the  dreadful  crushing  of  the  Jewish  state  by  the  Romans, 
but  also  to  that  general  dispersion  of  the  Jews  through  all  the 
nations  of  the  world,  which  continues  to  the  present  day. 
This  whole  verse  is  wanting  in  the  Codex  Bezae,  one  other, 
five  copies  of  the  Itala,  and  Origen  ;  but  it  is  found  in  the  pa- 
rallel place,  Luke  xx.  18.  and  .seems  to  have  been  quoted  from 
Isa.  viii.  l4,  15.  Ife  shall  be  for  a  stone  o/"  stumbling,  and 
for  a  ROCK  OP  offence  to  both  the  houses  of  Israel — andmany 
cnnong  them  shall  stumble,  and  fall,  and  be  broken. 

43.  Therefore  say  I]  Thus  showing  them,  that  to  them  alone 
the  parable  belonged—  The  king'lom  of  God  shall  be  taken 
fromyoii — the  Gospel  shall  be  taken  from  you,  and  given  to 
ihe  Gentiles  who  will  receive  it,  and  bring  forth  fruit  to  the 
glory  of  God.  , 

Bringing  forth  the  fruits']  As  in  verse  34.  an  allusion  is 
made  to  paying  tho  landlord  in  kind,  so  here  the  Gentiles  are 
represented  as  paying  God  thus.  The  returns  which  he  ex- 
pects for  his  grace,  arc,  the  fruits  of  grace;  nothing  can  ever 
be  acceptable  in  the  sight  of  God,  that  does  not  spring  from 
himself. 

45.  The  ch^ef  priests — perceived  that  he  spake  of  them} 
The  most  v/hoiesome  advice  passes  for  an  affront  with  those 
who  have  shut  their  hearts  against  the  truth.  When  that 
which  should  lead  to  repentance,  only  kindles  the  flame  of 
malice  and  revenge,  there  is  but  little  hope  of  the  salvation  of 
such  persons. 

46.  They  sought  to  lay  hands  on  him,  they  feared  the  mul- 
titude] Restraining  arid  preventing  grace  is  an  excellent 
blessing,  particularly  where  it  leads  to  repentance  and  salva- 
tion ;  but  he  who  abstains  from  certain  evils  only  through 
fear  of  scandal  or  punishment,  has  already  committed  them 
In  his  heart,  and  is  guilty  before  God.  The  intrepidity  of  our 
Lord  is  worthy  of  admiration  and  imitation;  in  the  very  face 
of  his  most  inveterate  enemies,  he  bears  a  noble  testimony  to 
the  truth,  reproves  their  iniquities,  denounces  the  divine 

udgments,  and,  in  the  veiy  teeth  of  destruction,  braves  dan- 
ger and  death!  A  true  minister  of  Christ  feare  nothing  but 
God,  when  his  glory  is  concerned ;  a  hireling  fears  every 
thing,  except  Him,  whom  he  ought  to  fear. 

This  last  journey  of  our  Lord  to  Jerusalem,  is  a  subject  of 
a  great  importance ;  it  is  mentioned  by  all  the  four  evange- 
lists, and  has  been  a  subject  of  criticism  and  cavil  to  some 


but  on  whomsoever  it  shall  fall,  '  it  will  grind  him  to  pow- 
der. 

45  And  when  the  chief  priests  and  Pharisees  had  heard  his 
parables,  d  they  perceived  that  he  spake  of  them. 

46  But  when  they  sought  to  lay  hands  on  him,  they  feared 
the  mtiltitude,  because  "  they  took  him  for  a  prophet. 

d  Luke  31.  19.  John  7.  26.  Rom.  2. 15.-e  Ver.  U.  Murk  XI.  18.  8t  12.  12.  Lukt 
7.  lb.     .lohn  7.  40. 

unsanctified  minds.  He  has  been  accused  of  "  attempting  by 
this  method  to  feel  how  far  the  populace  were  disijosed  to 
favour  his  pretensions  in  establishing  himself  as  a  king  in  the 
land,  or  at  least,  by  his  conduct  in  this  business,  he  gave 
much  cause  for  popular  seditions,"  Every  circumstance  in 
the  case  refutes  this  calumny.  1.  His  whole  conduct  had 
proved  that  his  kingdom  was  not  of  this  world,  and  tl;at  he 
sought  not  the  honour  that  cometh  from  man.  2.  He  had  in 
a  very  explicit  manner  foretold  his  own  premature  death, 
and  particularly  at  this  time.  3.  It  is  evident  from  what  he 
had  said  to  his  disciples,  that  he  went  up  to  Jerusalem  at  this 
time,  for  the  express  purpose  of  being  sacrificed,  and  not  of 
erecting  a  secular  kingdom.  4.  All  the  time  he  spent  now  in 
Jerusalem,  which  was  about  five  days,  he  spent  in  teaching, 
precisely  the  same  way  he  had  done  for  three  years  past ; 
nor  do  we  find  that  he  uttered  one  maxim  dissimilar  to  what 
he  formerly  taught,  or  said  a  word  calculated  to  produce  any 
sensation  on  the  hearts  of  the  populace,  but  that  of  piety  to- 
wards God :  and  in  the  parable  of  the  man  and  his  two  sons, 
the  husbindmen  and  the  vineyard,  he  spoke  in  such  a  way 
to  the  rulers  of  the  people,  as  to  show  that  he  knew  they 
were  plotting  his  destruction  ;  and  that  far  from  fleeing  from 
the  face  of  danger,  or  strengthening  his  party  against  his  ene- 
mies, he  was  come  to  wait  at  the  foot  of  the  altar  till  his  blood 
should  be  poured  out  for  the  sin  of  the  world  !  5.  Had  he  af- 
fected any  thing  of  a  secular  kind,  he  had  now  the  fairent 
opportunity  to  accomplish  his  designs.  The  people  had  til- 
ready  received  him  as  Jesus  the  prophet :  now  they  acknow- 
ledge him  as  the  Christ  or  Messiah,  and  sing  the  hosanna  to 
him,  as  immediately  appointed  by  heaven  to  he  their  deliverer. 
6.  Though  with  the  character  of  the  Messiah,  the  Jews  had 
connected  that  of  secular  royalty,  and  they  now,  by  spread- 
ing their  clothes  in  the  way,  strewing  branches,  &c.  treat 
him  as  a  royal  person,  and  one  appointed  to  govern  the  king- 
dom ;  yet  of  this  he  appears  to  take  no  notice,  further  than  to 
show  that  an  important  prophecy  was  thus  fulfilled  :  he  went 
as  usual  into  the  temple,  taught  the  people  pure  and  spiritual 
truths,  withdrew  at  night  from  the  city,  lodged  in  private  at 
mount  Olivet,  and  thus  most  studiously  and  unequivocally 
showed,  that  his  sole  aim  was  to  call  the  people  hack  to  pu- 
rity and  holiness,  and  prepare  them  for  that  kingdom  of 
righteousness,  peace,  and  joy  in  the  Holy  Ghost,  which  he  waa 
about,  by  his  passion,  death,  resurrection,  ascension,  and  the 
mission  of  the  Holy  Spirit,  to  set  up  in  the  earth.  7.  Could 
a  person  who  worked  such  miracles  as  he  was  in  the  daily 
habit  of  working — miracles  which  proved  he  poi3i?essed  un- 
litnited  power  and  unerring  irisdom — need  subterfuges,  or  a 
colouring  for  any  design  he  wished  to  accomplish"!  He  had 
only  to  put  forth  that  power  essentially  resident  in  himself, 
and  all  resistance  to  his  will  must  be  annihilated.  In  short, 
evei"y  circumstance  of  the  case  shows  at  once  the  calumny 
and  absurdity  of  the  charge.  But,  instead  of  lessening,  or  re,')- 
dering  suspicious  this  or  any  other  part  of  our  Lord's  conduct, 
it  shows  the  whole  in  a  more  luminous  and  glorious  point  of 
view  ;  and  thus  the  wrath  of  man  praises  him.  8.  That  he 
was  a  king,  that  he  was  born  of  a  woman,  and  came  into  the 
world  for  this  very  purpose,  he  took  every  occasion  to  declare  ; 
but  all  these  declarations  showed  that  his  kingdom  was  spiri- 
tual :  he  would  not  even  interfere  with  the  duty  of  the  civil 
magistrate  to  induce  an  avaricious  brother  to  do  justice  to  the 
rest  of  the  family,  Luke  xii.  13.  when,  probably,  a  few  words 
from  such  an  authority,  would  have  been  sufficient  to  have 
settled  the  business  ;  yet,  to  prevent  all  suspicion,  and  to  re- 
move every  cause  for  offence,  he  absolutely  refused  to  inter- 
fere, and  took  occasion  from  the  very  circumstance  to  de? 
claim  against  secular  views,  eovetpusness,  and  worldly  ambi- 
tion !  O  how  groundless  does  every  part  of  his  conduct  prove 
this  charge  of  secular  ambition  to  be ! 

Such  was  the  spirit  of  the  Master,  such  must  be  the  spirit 
of  the  disciple.  He  that  will  reign  with  Christ,  must  be  hum- 
bled and  suffer  with  him.  This  is  the  royal  road.  The  love 
of  the  iDorld,  in  its  power  and  honours,  is  as  inconsistent  with 
the  spirit  of  the  Gospel,  as  the  love  of  the  grossest  vice.  If 
any  man  love  the  world,  the  love  of  the  Father  is  not  in  him. 
Reader,  take  occasion  from  this  refuted  calumny,  to  imitate 
thy  Lord  in  the  spirituality  of  his  life,  to  pass  through  things 
temporal  so  as  not  to  lose  those  that  are  eternal,  that  thou 
mayest  reign  with  him  in  the  glory  of  his  kingdom.     Ame^. 


CHAPTER  XXII. 

The  parable  of  the  marriage  of  a  king's  son,  1—14.  Concerning  the  lawfulness  of  paying  tribute  to  Cesar,  15—22.  Con- 
cerning the  resurrection,  23—33.  A  lawyer  questions  him  concerning  the  greatest  commandment  in  the  Law,  34 — 40. 
He  asks  them  their  opinion  of  the  Christ,  and  confounds  them,  41—46.    [A.  M.  4033.    A.  D.  29.     An.  Olymp.  CCII.  1.] 


ND  Jesus  answered  "  and  spake  unto  them  again  by  pa- 
L  rubles,  and  said, 

a  T.uke  14.  16. 


■,^2  Jl^—^'''^^''^-     The  kingdom  of  heaven]    In  Beresh- 
ftn  .Hcibba,  sect.  62.  fol.  60.  there  is  a  parable  vei-y  similar  to 
100 


2  The  kingdom  of  heaven  is  like  unto  a  certain  king,  which 
made  a  marriage  for  his  son, 

Rev.  19.  7,  9. 


this,  and  another  still  more  so  in  Sohar.  Levit.  fol.  40.     But 
these  rabbinical  parables   arc  vastly  ennobled   by  passing 


TTie  parable  of  the 


CHAPTER  XXII. 


marriage  feast. 


3  And*  sent  forth  his  servants  to  call  them  that  were  bidden 
to  the  wedding  :  and  they  would  not  come. 

4  Again  he  sent  forth  other  servants,  saying,  •'Tell  them 
Which  are  bidden,  Behold,  I  have  prepared  my  dinner :  "^  my 
oxen  and  mi/  fallings  are  killed,  and  all  things  are  ready  ; 
come  unto  the  marriage. 

6  But  they  made  light  of  it,  <*  and  went  their  ways,  one  to  his 
farm,  another  to  his  merchandise : 

6  And  the  remnant  took  his  servants,  'and  entreated  them 
spitefully,  and  slew  them. 

7  But  when  the  king  heard  thereof,  he  was  ^VToth:  and  he 
sent  forth  f  his  armies,  and  destroyed  those  murderers,  and 
bonied  up  their  city. 

8  Then  saith  he  to  his  servants.  The  wedding  is  ready,  but 
they  which  were  bidden  were  not  ^  worthy. 

•  Mirk  6  12.  Lukt  3.  3.  S:  9.  S,  6.— b  Prov.  9.  2,  3.-c  Proir.  9.  2.  ts»  2S.  fi.—d  Lk 
!♦.  l»-3).  I  Tim.  6  10.  Heb.  2.  i.—»  Acls  5  40.— f  Dan.  9.  6.  Luke  19.  27.— g  Ch. 
10.11,13.     Acts  13.  46. 


through  the  hands  of  our  Lord.  It  appears  from  Luke,  chap, 
xiv.  15,  &c.  thr,t  it  was  at  an  entertainment  that  this  parable 
Was  originally  spoken.  It  was  a  constant  practice  of  our 
Lord  to  take  the  subjects  of  his  discourses  from  the  persons 
present,  or  frorti  the  circumstances  of  times,  persoris,  and 
places.  See  chap.  xvi.  6.  John  iv.  7 — 10.  vi.  26,  27.  vii.  37. 
A  preachfer  that  can  do  so,  can  never  be  at  a  loss  for  text  or 
sermon. 

A  marriage  for  his  son]  A  marriage  feast,  so  the  word 
ya^wvi,  properly  means.  Or  a  feast  of  inauguration  when 
nis  son  was  put  in  possession  of  the  government,  and  thus  he 
and  his  new  subjects  became  married  together.  See  1  Kings 
i.  5 — 9,  19,  25,  &c.  where  such  a  feast  is  mentioned. 

From  this  parable  it  appears  plain,  1.  That  the  Kikg,  means 
the  great  God.  2.  His  son,  the  Lord  Jesus.  3.  The  mar- 
riage, his  incarnation,  or  espousing  human  nature,  by  ta- 
king it  into  union  with  himself.  4.  The  makriage  feast,  the 
economy  of  the  Gospel,  during  which  men  are  invited  to  par- 
take of  the  hlessi/igs  purchased  by,  and  consequent  on,  the 
incarnation,  and  death  of  our  blessed  Lord.  5.  By  those  who 
HAD  BEEN  bidden,  or  invited,  ver.  3.  are  meant  the  Jews  in 
general,  who  had  this  union  of  Christ  with  human  nature, 
and  his  sacrifice  for  sin,  pointed  out  by  various  rites,  ceremo- 
nies, and  sacrifices  under  the  law  ;  and  who,  by  all  the  pro- 
phets, had  been  constantly  invited  to  believe  in,  and  receive 
the  promised  Messiah.  6.  By  the  servants,  W'e  are  to  un- 
derstand the  frst  preachers  of  the  Gospel,  proclaiming  salva- 
tion to  the  Jews.  .Iohn  the  Baptist,  and  the  seventy  disciples, 
(Luke  X.  I.)  may  be  here  particularly  intended.  7.  By  the 
OTHER  SERVANTS,  vcr.  4.  the  apostles  seem  to  be  meant,  %vho, 
though  they  were  to  preach  the  Gospel  to  the  whole  world, 
yet  were  to  begiii  at  Jerusalem,  (Luke  xxiv.  47.)  with  the 
first  offers  of  mercy.  8.  By  their  making  light  of  it,  &c. 
ver.  5.  is  pointed  out  their  neglect  of  this  salvation,  and  their 
preferring  secular  enjoyments,  &c.  to  the  kingdom  of  Christ. 

9.  By  injuriously  using  some,  and  slaying  others  of  his  ser- 
vants, ver.  6.  is  painted  out  the  persecution  raised  against  the 
apostles  by  the  Jeirs,  in  which  some  of  them  were  martyred. 

10.  By  sending  forth  his  troops,  ver.  7.  is  meant  the  commis- 
•ion  given  to  the  Romans  &gam%l  Judea ;  and  burning  up 
their  city,  the  total  destruction  of  Jerusalem  by  Titus,  the 
Bonof  Vespasian,  which  happened  ahout/ort(/-07ze  years  after. 

On  this  parable  it  Is  necessary  to  remark,  i.  That  man  was 
made  at  first  in  union  with  God.  2.  That  sin  entered  in,  and 
separated  between  God  and  man.  3.  That  as  there  can  be 
no  holiness  but  in  union  with  God,  and  no  heaven  without 
holiness,  therefore  he  provided  a  v,ay  to  reconcile  and  re- 
unite man  to  himself.  4.  This  was  effected  by  Christ's  uni- 
ting himself  to  human  nature,  and  giving  his  Spirit  to  those 
who  believe.  5.  That  as  the  marriage  union  is  the  closest, 
the  most  intimate,  solemn,  and  excellent  of  all  the  connex- 
ions formed  among  mortals,  and  that  they  who  are  thus  united 
In  the  Lord  are  one  flesh;  so,  that  mystical  union  which  is 
formed  between  God  and  the  soul  through  Jesus  Christ,  by 
the  Eternal  Spirit,  is  the  closest,  most  intimate,  solemn,  and 
excellent,  that  can  be  conceived  ;  for  he  who  is  thus  joined 
unto  the  Lord  is  ojiesniri'^  6.  This  contract  ianmic  freely  : 
no  man  can  be  forcpa  to  it,  for  it  is  a  union  of  icill  to  irilt, 
heart  to  heart ;  and  it  is  by  willing  and  consenting,  [hat  we 
come  unto  God  through  his  Son.  7.  That  if  this  marriage  do 
not  take  place  here,  an  eternal  separation  from  God,  and 
from  the  glory  of  his  power,  shall  be  the  fearful  consequence. 
8.  That  there  are  three  states  in  which  men  run  the  risk  of 
living  without  God,  and  losing  their  souls.  1st.  That  of  a 
soft,  idle,  voluptuous  life,  wherein  a  man  thinks  of  nothing 
but  quietly  to  enjoy  life,  conveniences,  riches,  private  plea- 
sures, and  public  diversions.  They  made  light  of  it.  2dly. 
That  of  a  man  wholly  taken  up  u-ith  agricultural  or  coin- 
viercial  employments,  in  which  the  love  of  riches,  and  appli- 
cation to  the  means  of  acquiring  them,  generally  stifle  all 
thoughts  of  salvation.  One  xcent  to  his  own  f  eld,  and  an- 
other to  his  tra  c.  3dly.  That  of  a  man  who  is  openly  un- 
j*ist,  violent,  and  outrageously  icicked,  who  is  a  siiiner  by 
profession,  and  not  only  neglects  his  salvation,  but  injurious- 
ly treAts  all  those  who  bring  him  the  Gospel  of  reconcilia- 
^'on-  Seizing  his. lervants,  they  treated  them  injuriously,  «Sc. 
_  ^-  ratlings]  'Ta  atrira-  properW,  fatted  rams,  or  wethers, 
2  i'am.  vi.  13.  1  Chron.  xv.  2C. 

7.  But  Khen  the  king]  hjmself  :  or,  this  very  king.    I  have 


9  Go  ye  therefore  into  the  highways,  and  as  many  as  ye  shall 
find,  bid  to  the  marriage. 

10  So  those  servants  went  out  into  the  highways,  and  h  ga- 
thered together  all,  as  many  as  they  found,  both  bad  and  good  : 
and  the  wedding  was  furnished  with  guests. 

11  And  when  the  king  came  in  to  see  the  guests,  he  saw 
there  a  man  '  which  had  not  on  a  wedding  garment : 

12  Andhesalth  unto  him.  Friend,  how  earnest  thou  in  hither, 
not  having  a  wedding  garment  1  And  he  was  speechless. 

13  Then  said  the  king  to  the  servants,  Bind  him  hand  and 
foot,  and  take  him  away,  and  cast  him  k  into  outer  darkness  ; 
there  shall  be  weeping  and  gnashing  of  teeth. 

14  '  For  many  are  called,  but  few  are  chosen. 

15  1  "'  Then  went  the  Pharisees,  and  took  counsel  how  thejr 
might  entangle  him  in  his  talk. 

h  Chap.  13  36,  47.  Isaiah  49.  22.  &  SO.  3,  4.—!  2  Cor.  5.  3.  Eph.  4.  24.  Col.  3.  10, 
12.     Rev.  3.  4.  Si,  16.  15.  &  19.  8.— k  Chap.  8.  12.— I  Chap.  20.  16. -m  Mark  12.  13. 


added  CKcivoi  on  the  authority  of  nine  of  the  most  ancient 
MSS.  and  nearly  one  hundred  others  ;-the  later  Syriac,  six 
copies  of  the  Itala,  and  some  of  the  Fathers.  Several  printed 
editions  have  it,  and  Griesbach  has  received  it  into  the  text. 

8.  Were  not  worthy.]  Because  they  made  light  of  it,  and 
would  not  come ;  preferring  earthly  things  to  heavenly  bless- 
ings. Among  the  Moham,medans,  refusal  to  come  to  a  mar- 
riage feast,  when  invited,  is  considered  a  breach  of  the  law  of 
God.  Hedaya,  vol.  iv.  p.  91.  It  was  probably  considered  in 
this  light  among  all  the  oriental  nations.  This  observation  w 
necessary,  in  order  to  point  out  more  forcibly,  the  iniquity  of 
the  refusal  mentioned  in  the  text.  A  man  may  be  said  to  be 
worthy  of,  or  fit  for,  this  marriage  feast,  when  feeli-itg  his 
wretchedness  and  misery,  he  comes  to  (lod  in  the  way  ap- 
pointed, to  get  an  entrance  into  the  holiest,  by  the  blood  ol 
Jesus. 

9.  Go  ye  therefore  into  the  highways]  ^u^oSovf  tcov  o6ujt>, 
cross  or  by-paths :  the  places  where  two  or  7«ore  roads  met  in 
one,  leading  into  the  city,  where  people  were  coining  toRethrr 
from  various  quarters  of  the  country.  St.  Luke  adds  hedges; 
to  point  out  the  people  to  whom  the  apostles  %vere  sent,  as  ei- 
ther miserable  vagabonds,  or  the  most  indigent  poor,  who 
were  wandering  about  the  country,  or  sitting  by  the  sides  oi 
the  ways  and  hedges,  imploring  relief.  This  verse  points  out 
the  final  rejection  of  the  Jews,  and  the  calling  of  the  Ge?iliUs. 
It  was  a  custom  among  the  Jews,  w-hen  a  rich  man  made  a 
feast,  to  go  out  and  invite  in  all  destitute  travellers.  See  in 
Rab.  Beracoth,  fol.  43. 

As  many  as  ye  shall  find,  bid  to  the  marriage.]  God  sends 
his  salvation  to  every  soul,  that  all  may  believe  and  be  s;ivf  d. 

10.  Gathered  together  all — both  bad  and  goad]  By  Ihe 
preaching  of  the  Gospel  mtiltitudes  of  souls  are  gathered  into 
what  it  generally  termed  the  visible  church  of  Christ.  This 
church  is  the  floor,  where  the  wheat  and  the  chaff  me  often 
mingled,  chap.  iii.  12.  The  field,  where  the  bastard  wheat 
and  the  true  grain  grow  together,  chap.  xiii.  26,  27.  The  net, 
which  collects  of  all  kinds  both  good  and  bad,  chap.  xiii.  48. 
The  HOUSE,  in  which  the  wise  una  foolish  are  found,  chop.  xxv. 
1,  &c.  And  the  fold,  in  which  there  are  both  sheep  and  goals, 
chap.  xxv.  3.3,  &c. 

11.  When  the  king  oame]  WTien  God  shall  come  to  judge 
the  world. 

Wedding  garment]  Among  the  Orientals,  long  white  robes 
were  worn  at  public  festivals  ;  and  those  who  appeared  on 
such  occasions  with  any  other  garments,  were  esteemed  not 
only  highly  culpable,  but  worthy  of  punishment.  Our  Lord 
seems  here  to  allude  to  Zeph.  i.  7,  8.  The  Lord  hath  prepared 
a  sacrifice,  he  hath  bidden  his  guests.  And  it  shall  come  to 
pass  i7i  the  day  of  the  Lord's  sacrifice,  that  I  will  punish  the 
princes,  and  /Ae  king's  children,  and  all  such  as  are  clothed 
with  strange  apparel.  The  pereon  who  invited  the  guest.s, 
prepared  such  a  garment  for  each,  for  the  time  being  ;  and 
with  which  he  was  furnished  on  his  application  to  the  ruler 
of  the  feast.  It  was  this  which  made  tlie  conduct  of  the  per- 
son mentioned  in  the  text  inexcusable  J^he  might  have  liad  a 
proper  marriage  garment,  if  he  had  applied  for  it 

To  afford  accidental  guests  clothing  suitable  to  a  marriage 
feast,  was  a  customamong  the  ancient  Greeks.  Homer  relates, 
that  Telemachus  and  the  son  of  Nestor,  arriving  at  Lacedae. 
mon  when  Menelaus  was  making  a  marriage  feast  for  his  son 
and  daughter,  were  accommodated  with  garments  suited  to 
the  occasion,  after  having  been  bathed  and  anointed. 
Toiif  6'  evct  ovv  ipdij-tai  Xovcrav  Kat  xpiaav  cAaicj 
Af<0(  i'  apa  xXniva;  ovXa;  f3aXov  Tiic  x'rcovas, 
Ej  pa  dpovovs  e^ovro  Trap'  Arpctiriv  ^UpeXaov. 

Odyss.  1.  iv.  ver.  49—51. 
They  entered  each  a  bath,  and  by  the  hands 
Of  maidens  lav'd,  and  oil'd,  and  cloth'd  again 
With  shaggy  mantles  and  resplendent  vests, 
Sat  both  enthroned  at  Menelaus'  side. — Co'»vper. 
Among  the  Asiatics,  garments  called  caftans,  great  num. 
bers  of  which  each  ?iobleman  has  ordinarily  ready  in  his  ward- 
robe, are  given  to  pei-sons  whom  he  wishes  to  honour :  to  re- 
fuse to  accept  or  wear  such  a  dress,  would  be  deemed  the  high- 
est insult. 

This  marriage  feast  or  dinner  (the  communication  of  the 

graces  of  the  Gospel  in  this  life)  prepares  for  the  marriage 

supper  of  the  Lamb,  Rev.  xix.  7,  8,  9.  the  enjoyment  of  eter^ 

nal  blessedness  in  the  kingdom  of  glory.  Now,  as  without  ho- 

101 


lVi6  Pharisees  take 


ST.  MATTHEW. 


counsel  against  him. 


16  And  they  sent  out  unto  him  their  disciples  with  the  Hero- 
dians,  saying,  Master,  we  know  that  thou  art  true,  and  teach- 
est  the  way  of  God  in  truth,  neither  carest  thou  for  any  man : 
for  thou  regardest  not  the  person  of  men ; 

17  Tell  us  therefore,  What  thinkest  thou"!  Is  it  lawful  to  give 
tribute  "  unto  Cesar,  or  not  J 

»  Luke  2.  1.  John  8.  23.   Acls  5.  37.— b  Ch.  17.  31.     Mar\  12.  15,  16. 

Uness  no  man  can  see  the  Lord,  we  may  at  once  perceive 
what  our  Lord  means  by  the  marriage  garment — it  is  holi- 
ness of  heart  and  life :  the  text  last  quoted  asserts,  that  the 
Jine  while  and  clean  linen  (alluding  to  the  marriage  garment 
above  meii'ioned)  was  an  emblem  of  the  righteousness  of  tlie 
BAiNTs.  Mark  this  expression :  the  righteousri  ess,  the  whole 
external  conduct,  regulated  according  to  the  uulland  word  of 
Ood.  Of  the  SAINTS,  the  holy  persons,  whose  souls  were  pu- 
rified by  the  blood  of  the  Lamb. 

12.  //e  saith  unto  him.  Friend]  Rather,  companion :  so 
tratpc  should  be  translated.  As  this  man  represents  the  state 
of  a  person  in  the  visible  church,  who  neglects  to  come  unto 
the  master  of  the  feast  for  a  marriage  garment,  for  the  salva- 
tion which  Christ  has  procured  ;  he  cannot  bo  with  any  pro- 
Jjriety  called  a  friend,  but  may  be  well  termed  a  companion, 
as  being  a  member  of  the  visible  church,  and  present  at  all 
those  ordinances  where  Christ's  presence  and  blessing  are 
found,  by  all  those  who  sincerely  wait  upon  him  for  salvation. 

How  caviesl  thou  in  hither]  Why  profess  to  be  called  by  my 
name,  while  living  without  a  preparation  for  my  kingdom  7 

He  was  speechless]  E0i//a)9^,  he  was  muzzled,  or  gagged. 
He  had  nothing  to  say  in  vindication  of  his  neglect.  There 
was  a  garment  provided,  but  he  neither  put  it  on,  nor  applied 
for  it.  His  conduct,  therefore,  was  in  the  highest  degree  in- 
sulting and  ir.decoi-ous.  As  this  man  is  the  emblem,  by  gene- 
ral consent,  of  those  who  shall  perish  in  the  last  day,  may  we 
not  ask  without  ofTence,  Where  does  the  doctrine  of  absolute 
reprobation  or  prtlerition  appear  in  this  case  1  If  Christ  had 
never  died  for  him ;  or,  if  he  had  applied  for  the  garment 
and  was  re/used,  might  he  not  well  have  alleged  this  in  belialf 
of  his  soul?  and  would  not  the  jxcst  God  have  listened  to  if! 
IJnt  there  is  not  the  smallest  excuse  for  him ;  Christ  died,  the 
Kacrifice  was  offbred  for  him,  the  ministers  of  the  Gospel  in- 
vited him,  the  Holy  Spirit  strove  with  him,  he  might  have 
been  saved,  but  he  was  not :  and  llie  fault  lies  so  absolutely 
at  his  own  door,  that  the  just  God  is  vindicated  in  his  conduct, 
while  he  sends  him  to  hell ;  not  for  the  lack  of  what  he  could 
M.otget,  bat  for  the  lack  of  what  he  might  have  had,  but  either 
tioglected  or  refused  it. 

13.  Then  said  the /ei7ig  to  the  servants]  To  the  ministering 
fingels,  executors  of  the  divine  will. 

Cast  him  into  outer  darkness]  The  Jewish  marriages  \vere 
performed  in  the  night  season,  and  the  hall  where  the  feast 
was  made,  was  superbly  Illuminated  ;  the  outer  dark-7iess 
means,  therefore,  the  darkness  on  the  outside  of  this  festal 
hall ;  rendered  still  more  gloomy  to  the  person  who  was  sud- 
<ienly  thrust  out  into  it,  from  such  a  profusion  of  lighL  See 
«11  this  largely  treated  of  on  chap.  viii.  12. 

14.  Maiiy  are  called,  &c]  This  verse  is  wanting  in  one  of 
♦Colbert's  MSS.  marked  33.  in  Griesbach.  See  the  note  on 
chap.  XX.  16.  Many  are  called  by  the  preaching  of  the  Gospel 
Into  the  outward  communion  of  the  church  of  Christ;  but 
few,  comparatively,  are  chosen  to  dvv'oU  with  God  in  glory, 
because  they  do  not  come  to  the  master  of  the  feast  for  a  mar- 
riage garment,  for  that  holiness  without  which  none  can  see 
the  Lord.  This  is  an  allusion  to  the  Roman  custom  of  raisinr; 
their  militia;  all  were  mustered,  but  only  those  were  chosen 
to  serve,  who  were  found  proper.  See  the  note  on  chap.  \x. 
J6.  Reader !  examine  thy  soul,  and  make  sure  work  for 
eternity ! 

15.  In  his  talk.]  Er  Xoyt,),  by  discourse  :  intending  to  ask 
him  subtle  and  eTisnarirt^-'questions  ;  his  answers  to  whirh 
might  involve  him  either  with  the  Roman  government,  or  with 
the  great  sanhedrim. 

16.  I'he  Herodiayis]  For  an  account  of  this  sect,  see  the 
note  on  cliap.  xvi.  1.  The  preceding  parable  had  covered  the 
Pharisees  with  confusion  :  when  it  was  ended  they  itent  out, 
not  to  humble  themselves  before  God,  and  deprecate  the  judg- 
ments with  which  they  were  threatened ;  but  to  plot  afresh 
the  destruction  of  their  Teacher.  The  depth  of  tlieir  malice 
nppears,  1.  In  their  mode  of  attack.  They  had  often  question- 
ed our  Lord  on  matters  concerning  religion  ;  and  his  answers 
only  served  to  increase  his  reputation,  and  their  confusion. 
They  now  shift  their  ground,  and  question  him  concerning 
state  affairs,  and  the  question  is  such  as  mu.st  be  answered  ; 
and  yet  the  answer,  to  all  human  appearance,  can  be  none 
other  than  what  may  be  construed  into  a  crime  against  the 
people,  or  against  the  Roman  government.  2.  Theirprofound 
malice  appears  further  in  the  choice  of  their  companions  in 
this  business,  viz.  the  Herodians.  Herod  was  at  this  very 
time  at  .Terusalem,  whither  he  had  come  to  hold  the  pass-over. 
Jesus,  being  of  Nazareth,  which  was  in  Herod's  jurisdiction, 
was  considered  as  his  subject.  Herod  himself  was  extreme- 
ly attached  to  the  Roman  empire,  and  made  a  public  profes- 
sion of  it :  all  these  considerations  engaged  the  Pharisees  to 
unite  the  Herodians,  who,  as  the  Syriae  intimates,  were  the 
domestics  of  Herod,  in  this  infernal  plot.  3.  Theirprofound 
malice  appears  further,  in  the  praises  they  gave  our  Lord. 
Teacher,  tee  know  thou  art  true,  and  teachest  the  way  of 

102 


18  But  Jesus  perceived  their  wickedness,  and  said,  Why 
tempt  ye  me,  ye  hypocrites  1 

19  Sliowme  the  i- tribute  money.  And  they  brought  unto  him 
a'  penny. 

20  And  he  saith  unto  them,  Whose  is  this  image  and  <•  super* 
scrip  tion'! 

c  In  value  sevenpcnce  half-penny :  Ch.  20.  2.— d  Or,  inscripCion. 

God.  This  was  indeed  the  real  character  of  our  blessed  Lord; 
and  now  they  bear  testimony  to  the  truth,  merely  with  the 
design  to  make  it  subserve  their  bloody  purposes.  Those 
whose  hearts  are  influenced  by  the  spirit  of  the  wicked  one, 
never  do  good,  but  when  they  hope  to  accomplish  evil  by  it. 
Men  who  praise  you  to  your  face,  are  ever  to  be  suspected. 
Tlie  Italians  have  a  very  expressive  proverb  on  this  subject . 
Ch6  ti  fa  carezze  piii  che  non  suole, 
O  t'  ha  ingannato,  o  ingannar  ti  vuole. 

He  who  caresses  thee  more  than  he  teas  wont  to  do,  hat 
either  deceived  thee,  or  is  about  to  do  it. 

I  have  never  known  the  sentiment  in  this  proverb  to  fail: 
and  it  was  notoriously  e.xemplified  in  the  present  instance. 
Flatterers,  though  they  speak  the  truth,  ever  carry  about 
with  them  a  base  or  malicious  soul.  4.  Their  malice  appears 
still  further  in  the  question  they  propose.  Is  it  lawful  to  give 
tribute  to  Cesar,  or  not?  ver.  17.  The  constitution  of  the 
Jewish  republic,  the  expectations  which  they  had  of  future 
glory  and  excellence,  and  the  diversity  of  opinions  whicli  di- 
vided the  Jews  on  this  subject,  rendered  an  answer  to  this 
question  extremely  difllcult. 

1.  In  the  jiresence  of  the  people,  who  professed  to  have  no 
other  king  but  God  ;  and  looked  on  their  independence  as  an 
essential  point  of  their  religion.  2.  In  the  presence  of  the 
Pharisees,  who  were  ready  to  stir  up  the  people  against  him, 
if  his  decision  could  be  at  all  construed  to  be  contrary  to  their 
prejudices,  or  to  their  religious  rights.  3.  In  the  presence  of 
the  Herodians,  who,  if  the  answer  should  appear  to  be  against 
Cesar's  rights,  were  ready  to  inflame  their  master  to  avenge, 
by  the  death  of  our  Lord,  the  aflront  offered  to  his  master  the 
emperor.  4.  The  answer  was  difficult,  because  of  the  diffe- 
rent sentiments  of  the  Jews  on  this  subject ;  some  maintain- 
ing that  tliey  could  not  lawfully  pay  tribste  to  a  heathen  go- 
venor:  while  othera  held,  that  as  they  were  now  under  this 
strange  government,  and  had  no  power  to  free  themselvea 
from  it,  it  was  lawful  for  them  to  pay  what  they  had  not  pow- 
er to  refuse,  5.  The  answer  was  difficult,  when  it  is  considered 
that  multitudes  of  the  people  had  begun  7iow  to  receive  Jesus 
as  the  promised  Messiah,  who  was  to  be  the  deliverer  of  their 
nation  from  spiritual  and  temporal  oppression,  and  therefore 
had  lately  sung  to  him  the  Hosanna  Rabba;  see  chap.  xxi.  9. 
If  then  he  should  decide  the  question  in  Cesar's  favour,  what 
idea  must  the  people  have  of  him,  either  as  zealous  for  the 
la  w,  (irhs  the  expected  Messiah  '/  if  against  Cesar,  he  is  ruined. 
Who  that  loved  Jesus,  and  was  not  convinced  of  his  sovereign 
wisdom,  could  help  trembling  for  him  in  these  circumstances  1 

Jesus  opposes  the  depth  of  his  wisdom,  to  the  depth  of  their 
malice,  and  manifests  it.  1.  By  xinmasking  them,  and  show- 
ing that  he  knew  the  very  secrets  of  their  hearts.  Ye  hypo- 
crites I  xphy  tempt  ye  ms  ?  i.  e.  tchy  do  ye  try  ?«e  thus  1  This 
must  cover  them  with  confusion,  when  they  saw  their  motive* 
thus  discovered  ;  and  tend  much  to  lessen  their  influence  ir» 
the  sight  of  the  people,  ivlicn  it  was  manifest  that  they  acted 
not  through  a  desire  to  receive  information,  by  which  to  regu- 
late their  conduct,  but  merely  to  ensnare  and  ruin  him. 

2.  Christ  shows  his  profound  wisdom  in  not  attempting  to 
discuss  the  question  at  large  ;  but  settled  the  business  by  seiz- 
in" a  maxim  that  was  common  among  all  people,  and  acknow- 
ledged among  the  Jews,  That  the  prince  who  causes  his  i^nage 
and  titles  to  be  stamped  on  the  current  coin  of  a  country, 
is  virtually  acknowledged  thereby  as  the  governor.  See  Mai- 
mon.  Gezel.  c.  v.  in  Wetstcin.  When  Sultan  Mahmoud,  king 
of  Maveralnahar,  Turquestan,  and  tlie  Indies,  wished  to 
seize  on  the  dominions  of  Seideh,  queen  of  Persia,  who  go- 
verned in  the  place  of  her  young  son  Meged-edde-vlet,  about 
A.  U.  999,he  sent  an  ambassador  to  her  with  the  following  order; 
You  must  acknoivledge  me  for  your  king,  cause  the  kootbah 
to  be  read,  i.  e.prayfor  me  in  all  the  mosques  of  the  kingdom, 
and  GET  TOUR  money  recoived  with  the  impression  that  is 
ON  MINE  :  thus  denoting  that  she  must  become  absolutely  sub- 
ject to  him.  See  Bibliot.  Orient,  de  Galand.  p.  453.  Esau 
Afghan  carried  his  conquest  into  Bhatty,  in  the  viceroyaVty  of 
Bengal,  and  caused  the  kootbah  to  be  read,  and  coin  to  be 
struck  in  the  name  of  the  emperor  Akbar.  Ayeen  Akbeiy, 
vol.  ii.  p.  5     See  also  p.  38,  92,  94,  130,  139,  187. 

19.  They  brought  ttnto  him  a  penny]  A  doiarius  :  prohi- 
bly  the  ordinary  capitation  tax,  though  the  poll-tax  in  the  law, 
E.xod.  XXX.  13,  14.  was  half  a  shekel,  about  twice  as  much  as 
the  denarius.  The  Roman  denarius  had  tlte  emperor's  image 
with  a  proper  legend  stamped  on  one  side  of  it.  It  was  not 
therefore  the  sacred  shekel,  which  was  to  be  paid  for  the  re- 
pairs of  the  temple,  which  was  now  demanded,  but  the  regu- 
lar tribute  required  by  the  Roman  government. 

20.  ^Vhose  is  this  image  and  superscription  1]  He  knew 
well  enough  whose  they  were  :  but  he  showed  the  excellency 
of  his  wisdom,  4thly,  in  making  them  answer  to  their  own 
confusion.  They  came  to  ensnare  our  Lord  in  his  discourse, 
and  now  they  are  ensnared  in  their  own.  He  who  digs  a  pit 
for  his  neighbour,  ordinarily  falls  into  it  himself. 


The  Sadducees  and 


CHAPTER  XXd. 


Pharisees  confounded. 


21  They  say  unto  him,  Cesar's.  Then  saitli  he  unto  them, 
'  Render  therefore  imto  Cesar,  the  things  which  eure  Cesar's; 
end  unto  God  the  things  that  are  God's. 

22  When  they  had  heard  these  icordi,  they  marvelled,  and 
left  him,  and  went  their  way. 

M  1  •>  The  same  day  came  to  him  the  Sadducees,  '  which  say 
that  there  is  no  resurrection,  and  asked  him, 

24  Saying,  Master,  "i  Moses  said.  If  a  man  die,  having  no  chil- 
dren, his  brother  shall  marry  liis  wife,  and  raise  up  seed  unto 
his  brother. 

25  *  Now  there  were  with  us  seven  brethren  :  and  the  first, 
when  he  had  married  a  wife,  deceased :  and,  having  no  issue, 
left  his  wife  unto  his  brother  : 

26  Likewise  the  second  also,  and  the  third,  unto  the  f  seventh: 

27  .\ad  last  of  all,  the  woman  died  also: 

28  Therefore,  in  the  resurrection,  whose  wife  shall  she  be  of 
the  seven  1  for  they  all  had  her. 

«rh.  17.  as  Rom.  i:l.  7— bM«r!<  12.  18.  Lnke  50.  J7.— «  Ads  23.  8.— d  Dcii.  55 
S.— c  Tob.  3  9.— f  Or   neven  — u  .lohn  20  9.— h  1  .John  3.  2.— i  Eiiod.  3.  6,  16.    Murk 


21.  They  say  unto  him,  Cesar's]  The  image  was  the  head 
of  the  emperor  ;  Ihe  superscription,  his  titles.  Jui.ius  Cesar 
was  the  first  who  caused  his  image  to  be  struck  on  the  Roman 
coin.     Tiberius  was  emperor  at  this  time. 

Render  there/ore  nnto  Cesar]  The  conclusion  is  drawn 
from  their  own  premises.  You  acknowledge  this  to  be  Cesar's 
coin;  this  coin  is  cwrrertMn  your  land;  the  currency  of  this 
coin  shows  the  country  to  be  under  the  Roman  government ; 
and  your  acknowledgment  that  it  is  Cesar's,  proves  you  have 
submitted.  Don't  therefore  be  xnijusl,  but  render  to  Cesar 
the  tilings  which  you  acknowledge  to  be  his  :  at  the  same 
time,  be  not  impious,  but  render  unto  God  the  things  which 
belong  to  God. 

This  answer  is  full  of  consummate  wisdom.  It  cstablis)ies 
the  limits,  regulates  the  rights,  and  distinguishes  the  juris- 
diction of  the  two  empires  o{  heaven  and  earth.  The  image 
of  princes  stamped  upon  their  coin  denotes,  that  temporal 
things  belong  all  lo  their  government.  The  image  of  God 
stamped  on  the  soul  denotes,  that  all  its  faculties  and  powers 
belong  to  the  Most  Higli,  and  should  be  employed  in  his  service. 

But  while  the  earth  is  agitated  and  distracted  with  the  ques- 
tion of  political  rights  and  wrongs  ;  the  reader  will  naturally 
ask.  What  does  a  man  owe  to  Cesar  i  to  the  C!ri7  government 
under  which  he  lives  1  Our  Lord  has  answered  the  question. 
That  tchich  is  Cesar's.  But  what  is  it  that  is  Cesar's  1  1.  Ho- 
nour. 2.  Obedience.  And,  3.  Trihicte.  1.  The  civil  govern. 
ment  nnd'.'r  which  a  man  lives,  and  by  which  he  is  protected, 
demands  his  honour  anA  reverence.  2.  The  faics  which  are 
made  for  the  suppression  of  evil  doers,  and  the  maintenance 
o(  good  order,  which  are  calculated  to  promote  the  benefit  of 
the  icAo^e,  and  the  comfort  of  the  indivtdital,  should  be  reli- 
giously obeyed.  3.  The  government  that  charges  itself  with 
the  support  andrfe/e"ceof  the  ichole,  shoulil  have  its  unavoid- 
able expenses,  however  great,  repaid  by  the  people,  in  whose 
behalf  they  are  incurred  :  therefore  we  should  pay  tribute. 
But  rememlier,  \(  Cesar  should  intrude  into  tlie  tilings  of  God, 
coin  a  new  creed,  or  broach  a  neio  Gospel,  and  affect  to  rule 
the  conscience,  while  he  rules  the  state  ;  in  these  things  Cesar 
is  not  to  be  obeyed ;  he  is  taking  the  things  of  God,  and  he 
must  not  get  them.  (;ive  not  therefore  God's  things  to  Cesar, 
and  give  not  Cesar's  things  to  God.  That  which  belon(;s  to 
the  commonwealth,  should,  on  no  account  whatever,  be  devo- 
ted to  religious  uses  ;  and  let  no  man  think  he  has  pleased 
iiau,  by  giving  that  to  charitable  or  sacred  uses  which  he  has 
purloined  from  the  state.  The  tribute  of  half  a  shekel,  which 
the  law,  (Exod.  xxx.  13,  M.)  required  eveiy  person  above 
twenty  years  of  age  lo  pav  to  the  temple,  was,  after  the  de- 
struction of  the  temple,  in  the  time  of  Vespasian,  paid  into  the 
emperor's  exchequer.  This  sum,  Melancthon  supposes, 
amounted  annually  to  three  tons  op  gold. 

22.  When  they  had.  heard  these  words  they  marvelled]  and 
well  they  might — never  man  spake  like  this  man.  By  this  de. 
cision,  Cesar  is  satisfied — he  gets  his  own  to  the  uttermost 
farthing.  God  is  glorified — his  honour  is  in  every  respect 
secured.  And  the  peopl.e  are  erfi^erf— one  of  the  most  oilTi- 
cult  questions  that  could  possibly  come  before  them,  is  an- 
swered in  such  a  way,  as  to  relieve  their  consciences,  and  di- 
rect their  conduct. 

23.  The  same  day]  Malice  is  ever  active,  let  it  be  defeated 
ever  so  often,  it  returns  to  the  charge.  Jesus  and  his  Gospel 
give  no  quarter  to  vice :  the  vicious  will  give  no  quarter  to 
him  or  it. 

Tlie  Sadducees]  For  an  account  of  these  see  on  chap.  xvi.  1. 

24.  Raise  tip  seed  unto  his  brother]  This  law  is  men- 
tioned Deut.  XXV.  5.  The  meaning  of  the  expression  is,  that 
the  children  produced  by  this  marriage  should  be  reckoned  in 
the  genealogy  of  the  deceased  brother,  and  enjoy  his  estates. 
The  word  -feed  should  be  always  ti-anslated  children,  or  poste- 
rity. 

25.  Seven  brethren]  It  is  very  likely  the  Sadducees  increns- 
e^  the  number,  merely  to  make  the  question  the  more  difll- 
cult. 

28.  Whose  wife  shall  she  he  ff  the  seven  J]  The  rabbins 
hiive  said.  That  if  a  woman  have  two  husbands  in  this  world, 
•he  shall  have  the  first  only  restored  to  her  in  the  world  to 
come.  Sokar  Genes,  fol.  24.  The  question  put  bv  these  had 
men  Is  well  suited  to  the  mouth  of  a  libertine.  Those  who 
live  tcithaut  God  in  the  world  have  no  other  God  than  the 


29  Jesus  answered  and  said  unto  them.  Ye  do  err,  '  not  know- 
ing the  Scriptures,  nor  the  power  of  God. 

.30  For  in  the  resurrection,  they  neither  marry,  nor  are  given 
in  marriage,  but  h  are  as  the  angels  of  God  in  heaven. 

31  But  as  touching  the  resurrection  of  the  dead,  have  ye  not 
read  that  which  was  spoken  unto  you  by  God,  saying, 

32  i  I  am  the  God  of  Abraham,  and  the  God  of  Isaac,  and 
the  God  of  Jacob  1  God  is  not  the  God  o(  the  dead,  but  of  the 
living. 

33  And  when  the  multitude  heard  this,  i"  they  were  astonish, 
ed  at  his  doctrine. 

34  IT '  But  when  the  Pharisees  had  heard  that  he  had  put  the 
Sadducees  to  silence,  they  were  gathered  together. 

3.J  Then  one  of  them,  tnhich  was  ""a  lawyer,  asked  him  a 
question,  tempting  him,  and  saying, 
3R  Master,  which  is  the  great  commandment  in  the  lawl 
37  Jesus  said  unto  him,  "  Thou  shalt  love  the  Lord  thy  God 


world — and  those  who  have  not  that  happiness  which  comes 
from  the  enjoyment  of  God,  have  no  other  pleasure  than  that 
which  comes  from  the  gratification  of  sensual  appetites.  The 
stream  cannot  rise  higlier  than  the  spring :  these  men,  and 
their  i/OM?ig-«r  brethren,  atheists,  deists,  and  ///icr/iHes  of  all 
sorts,  can  form  no  idea  o(  heaven  as  a  place  of  blessedness, 
unless  they  can  hope  to  find  in  it  the  gratification  of  llieir 
sensual  desires.  On  this  very  ground. Mohammed  built  his 
paradise. 

29.  Ye  do  err]  Or,  Ye  are  deceived — by  your  impure  pas- 
sions: not  knowing  the  Scriptures,  which  assert  the  resur- 
rection:  tior  the  miraculous  power  of  God,  (Tt}v  iwaftiv  ti^v 
Ocov)  by  which  it  is  to  be  effected.  In  Avoda  Sara,  fol.  1>5. 
Sanhedrim,  fol.  90.  it  is  said,  "  These  are  they  which  shall 
have  no  part  in  tlie  world  to  come  :  Those  who  say,  the  Lord 
did  not  come  from  heaven  :  and  those  who  say,  the  resurrec- 
tion cannot  be  proved  out  of  the  law." 

Their  deception  appeared  in  their  supposing,  that  if  there 
were  a  resun-ection,  men  and  women  were  to  marry  and  b* 
given  in  marriage  as  in  this  life  ;  which  our  Lord  shows  is  nr/i 
the  case  :  for  men  and  women  there,  shall  be  like  the  angels 
of  God,  immortal,  and  free  from  all  human  passions  ;  and  from 
those  propensities  which  were  to  continue  with  them  only  drr. 
ring  lUis prf  sent  state  of  existence.  There  shall  be  no  denlh  ; 
and  consequently  no  need  of  marriage  to  maintain  tlie  popula- 
tion of  the  spiritual  world. 

31.  ITave  ye  not  read]  This  quotation  is  taken  from  Exod. 
iii.  6,  16.  and  as  \.\\efive  books  of  Moses  were  the  only  part  of 
Scripture  whiclitlie  Sadducees  acknowledged  as  divine  ;  our 
Lord,  by  confuting  them  from  these  books,  proved  the  second 
part  of  his  assertion,  "  Ye  are  ignorant  of  these  very  J^crip- 
tures,  which  ye  profess  to  hold  sacred." 

32.  I  am  the  God  of  Abraham]  Let  it  be  observed  that  Abra- 
ham was  dead  upwards  of  300  years  before  these  words  wero 
spoken  to  iMoscs  :  yet  still  God  calls  himself  the  God  of  Abra- 
ham, &c.  Now  Clirist  properly  observes,  that  God  is  not  the 
God  of  the  dead,  (that  word  being  equal,  in  the  sense  of  the 
Sadducees,  to  an  eternal  annihilation)  but  of  tlm  living  ;  it 
therefore  follows,  that  if  he  be  the  God  of  Abraham,  Isaac, 
and  Jacob,  these  are  not  dead,  but  alive  :  alive  with  God, 
though  they  had  ceased,  for  some  hundreds  of  years,  to  ciiitf 
among  mortals.  We  may  see  from  this,  that  our  Lord  coni 
bats  and  confutes  another  opinion  of  the  Sadducees,  viz..  that 
there  is  neither  angel  nor  spirit  ;  by  showing  that  the  soul  i.s 
not  only  immortal,  but  lives  ivith  God,  even  while  the  body  In 
detained  in  thed«s/of  the  earth,  which  boily  is  afterward  to  he 
raited  tolife,  and  united  with  its  soul,  by  the  miraculous  power 
of  God,  of  which  power  they  showed  themselves  to  be  igno- 
rant, when  they  denied  the  possibility  of  a  resurrection. 

33.  7'Ae  multitude — were  astonished  at  his  doctrine.]  God 
uses  the  infidelity  of  some,  for  the  edification  of  others.  Had 
no  false  doctrine  lieen  broached  in  the  world,  we  had  not  seen 
the  full  evidence  of  the  true  teaching.  The  opposition  of 
deists  and  infidels  has  only  served  to  raise  up  men  in  behalf 
of  the  truth  of  God,  who  not  only  have  refuted  them,  but 
shown  at  the  same  time,  that  tlie  sacred  testimonies  are  infi- 
nitely amiable  in  themselves,  and  worthy  of  all  acceptation. 
Truth  always  gains  by  being  opposed. 

34.  They  trere  gathered  together]  En-i  to  avro — they  came 
together  with  one  accord,  or,  for  the  same  purpose ;  i.  e.  of 
ensnaring  him  in  his  discourse,  as  the  Sadducees  had  done, 
ver.  16.  The  Codex  BezcC  and  several  of  the  Itala  have  tir' 
avTov,  against  him.  (EameiX  tOflfUte  flltO  OOlt— Old  MS. 
Eng.  Bib. 

35.  A  lawyer]  No^iKfOf,  a  teacher  of  the  law.  What  is  called 
lawyer  in  the  common  translation,  "conveys  a  wrong  idea  to 
most  renders  :  my  old  MS.  renders  the  word  in  the  same  way 
I  have  done.  These  teachers  of  the  law  were  the  same  as  the 
scriies,  or  what  Dr.  Wotton  calls  /e/^er  ?ne7i,  whom  he  sup- 
poses to  be  the  same  as  the  Karaites,  a  sect  of  the  Jews,  who 
rejected  all  tV.e  traditions  of  the  elders,  and  admitted  nothing 
but  the  written  word.  See  Wotton's  Mishna,  vol.  1.  p.  78. 
These  are  allowed  to  have  kept  more  closely  lo  the  spiritual 
meaning  of  the  law  and  prophets,  than  the  Pharisees  did  ;  and 
hence  the  question  proposed*y  the  lawyer,  (>l£irk  xii.  28.  calls 
him  07ie  of  the  scribes)  or  Karaite,  was  of  a  more  spiritual  or 
refined  nature  than  any  of  the  preceding. 

30.  U7(icA  is  the  great  comtnandment]  We  see  here  tfiTM 

103 


ne  question  concerning  the 


ST.  MATTHEW. 


genealogy  of  the  Messiah. 


*  ■  itli  all  tliy  heart,  band  with  all  thy  soul,  and  with  all  thy 
mind. 

38  This  is  the  first  and  grcnt  commandment. 

39  And  the  second  is  like  unto  it,  "=  Thou  shall  love  thy  neigh- 
bour as  tliyself. 

■10  "i  On  these  two  commandments  hang  all  the  law  and  the 
prophets. 

41  u  «  While  the  Pharisees  were  gathered  together,  Jesus  ask- 
ed them, 

1  1  .lohn  47,  S,  17,  IS,  20,  21.— b  I  Tim.l.; 
L.ikt  in.  i7.  Rom.  l:i.  0.  Gal  5.  14.     .Ume 


kinds  of  enemies  and  false  accusers  of  Christ  and  liis  disciples  ; 
and  three  sorts  of  accusations  brought  against  them.  1.  The 
Ilerodians,  or  politicians  and  courtiers,  who  form  their  ques- 
tions and  accusations  on  the  r/^/i<s  of  the  prince,  and  matters 
o(  state,  ver.  16.  2.  The  Sadducees,  or  lil>erti7ies,  who  found 
tlieirs  upon  matters  of  religion  and  articles  of  faith,  wliich 
tliey  did  not  credit,  ver.  23.  3.  The  Pharisees,  lawyers, 
scribes,  or  Karaites,  hypocritical  pretenders  to  devotion, 
whofonnd  theirs  on  that  vital  and  practical  godliness,  (the 
love  of  God  and  man,)  of  which  they  wished  themselves  to  be 
thought  the  sole  proprietors,  ver.  36. 

37.  Thott  shall  love  the  Lord]  This  is  a  subject  of  the  great- 
est importance,  and  should  be  well  understood,  as  our  Lord 
shows  that  the  whole  of  true  religion  is  comprised  in  thus 
loving  God  and  our  neighbour. 

It  may  not  be  unnecessary  to  inqviire  into  the  literal  mean- 
ing of  the  word  love.  Ayarrri,  from  ayavaw,  I  love,  is  suppo- 
sed to  be  compounded  either  of  ayav  and  noteiv,  to  act  vehe- 
mently or  intensely,  or,  from  aytiv  Kara  jrav,  because  love  is 
always  active,  and  will  act  in  every  possible  way  :  for  he 
who  loves,  is  with  all  his  affection  and  desire  carried  forward 
to  the  beloved  object,  in  order  to  possess  and  enjoy  it.  Some 
derive  it  from  ayav  and  -rravcadai,  to  be  completely  at  rest,  or 
to  be  intensely  satisfied :  because  he  who  loves  is  supremely 
contented  with,  and  rests  completely  satisfied  in,  that  which 
he  loves.  Others,  from  ayav,  and  Trnu,  because  a  person 
eagerly  embraces,  and  vigorously  holdsfast  that  which  is  the 
object  of  his  love.  Lastly,  others  suppose  it  to  be  compound- 
ed of  ayaoj,  I  admire,  and  navonai,  I  rest,  because  that  whieii 
a  man  loves  intensely,  he  rests  in,  with  fixed  admiration  and 
contemplation.  So  that  genuine  love  changes  not,  but  always 
abides  steadily  attached  to  that  which  is  loved. 

Whatever  may  be  thought  of  these  etymologies,  as  being 
f.Wncr  just  or  probable  ;  one  thing  will  be  evident  to  all  those 
who  know  what  love  means,  that  they  throw  much  light  upon 
the  subject,  and  manifest  it  in  a  variety  of  striking  points  of 
view.  The  ancient  author  of  a  MS.  Lexicon  in  the  late 
French  king's  library,  under  the  word  ayairrt,  has  the  follow- 
ing definition  ; — Ainrarof  rrpodcati  cwt  rrj  ipiXta  tov  '(ptXov/itvov 
Ti.iit4'"x^a.  "A  pleasing  surrender  of  friendship  to  a  friend  : 
— an  identity  or  sameness  of  soul."  A  sovereign  preference 
iiiven  to  oiie  above  all  others,  present  or  absent :  a  concentra- 
tion of  all  the  thoughts  and  desii-es  in  a  single  object,  which  a 
man  prefers  to  all  others.  Apply  this  definition  to  the  love 
which  God  requires  of  liis  creatures,  and  you  will  have  the 
most  correct  vie-w  of  the  subject.  Hence  it  appears,  that  by 
tids  love,  the  soul  eagerly  cleaves  to,  affectionately  admires, 
and  constantly  rests  in  God,  supremely  pleased  and  satisfied 
with  him  as  its  portion  ;  that  it  acts  from  him,  as  its  author  : 
for  him,  as  its  master ;  and  to  him,  as  its  end.  That  by  it, 
all  the  powers  and  faculties  of  the  mind  are  concentrated  in 
the  Lord  of  the  universe.  That  by  it,  the  whole  man  is  wil- 
lingly surrendered  to  the  Most  High  :  and  that  through  it,  an 
identity  or  sameness  of  spirit  with  the  Lord  is  acquired — the 
man  being  made  a  partaker  of  the  divine  nature,  having  the 
mind  in  him  which  was  in  Christ,  and  thus  dwelling  in  God, 
and  God  in  him. 

.  But  what  is  imnlied  in  loving  God  with  all  the  heart,  soul, 
mind,  strength,  &c.  and  when  may  a  man  be  said  to  do  this  i 
1.  He  loves  God  with  all  his  heart,  who  loves  nothing  in  com- 
parison of  him,  and  nothing  but  in  reference  to  him  : — who 
is  ready  to  give  up,  do,  or  suffer  any  thing  in  order  to  please 
and  glorify  him  :— who  has  in  his  heart  neither  love  nor 
hatred,  hope  nor  fear,  inclination  nor  aversion,  desire  nor 
delight,  but  as  tliey  relate  to  God,  and  are  regulated  by  him. 

2.  He  loves  God  with  all  his  soul,  or  rather,  iv  oXrj  rrj  ipvxn, 
with  all  his  life,  who  is  ready  to  give  up  life  for  his  sake  ; — 
to  endure  all  sorts  of  torments,  and  to  be  deprived  of  all  kinds 
of  comforts,  rather  than  dishonour  God  ;  who  employs  life, 
with  all  its  comforts  and  conveniences,  to  glorify  God,  in,  by, 
and  through  all ;  to  whom  life  and  death  are  nothing,  but  as 
they  come  from,  and  lead  to  God.  From  this  divine  principle 
sprang  the  blood  of  the  martyrs,  which  became  the  seed  of  the 
church.  They  overcame  through  the  blood  of  the  Lam.b,  and 
loved  not  their  lives  unto  the  death.    See  Rev.  xii.  11. 

3.  He  loves  God  with  all  his  strength,  (Mark  xii.  30.  Ltike 
X.  27.)  who  exerts  all  the  powers  of  his  body  and  soul  in  tiie 
service  of  God :  who,  for  the  glory  of  his  Maker,  spares  nei- 
ther labour  nor  cost — who  sacrifices  his  time,  body,  health, 
ease,  for  the  honour  of  God  his  divine  Master  : — who  employs 
m  his  service  all  his  goods,  his  talents,  his  power,  credit,  au- 
thori^  and  influence. 

4.  He  loves  God  with  all  his  mind  (intellect— Siavoia,)  who 
npphes  himself  only  to  kitoio  God  and  his  holy  will :— who  re- 
ceives with  submission,  gratitude,  and  pleasure,  the  sacred 
tru'.hs  which  God  has  revealed  to  man :— who  studies  no  art 

104 


42  Saying,  What  think  ye  of  Christ  1  whose  son  is  he  I  They 
say  unto  him,  The-son  of  David. 

43  He  saith  unto  them.  How  then  doth  David  in  spirit  f  cal 
him  Lord,  saying, 

44  s  The  LoKD  said  unto  my  Lord,  Sit  thou  on  my  right  hand, 
till  I  make  thine  enemies  thy  footstool? 

45  If  David  then  call  him  Lord,  how  is  he  his  son"? 

46  i>  And  no  man  was  able  to  answer  him  a  word.  •  neither 
durst  any  man  from  that  day  forth  ask  hirn  any  more  questions. 

e  Mark  IS.  3.=i.    Lutte  50.  41.— f  Ecclna  51.  1(1.— t  Psa  UO  1.  Aris2  34    1  Cor    15. 
25.  Heb.  1.  13.  a  10.  12,  13. -h  Luke  14.  6.— i  Mirk  12.  3-1.    Luke  20.  40. 


nor  science,  but  as  far  as  it  is  necessary  for  the  sert'ice  of  God ; 
and  uses  it  at  all  times  to  promote  his  glory : — who  forms  no 
projects  nor  designs,  but  in  reference  to  God,  and  the  inte- 
rest of  mankind : — wlio  banishes  from  his  understanding 
and  memory,  every  useless,  foolish,  and  dangerous  thought, 
together  witli  every  idea,  which  iias  any  tendency  to  defile 
his  soul,  or  turn  it  for  a  moment  from  the  centre  of 
eternal  repose.  In  a  word,  he  who  sees  God  in  all  things — 
thinks  of  him  at  all  times — having  his  mind  continually  fi.\'ed 
upon  God,  acknowledging  him  in  all  his  ways  :  who  begins, 
continues,  and  ends  all  his  thoughts,  words,  and  works,  to  the 
glory  of  his  name — this  is  the  person  Avho  loves  God  with  all  his 
heart,  life,  strength,  and  intellect.  He  is  crucified  to  the  world 
and  the  world  to  him  : — he  lives,  vet  not  he,  but  Christ  lives 
in  him.  He  beholds  as  in  a  glass  me  gloiy  of  the  Lord,  and  is 
changed  into  the  same  image  from  glory  to  glory.  Simplv 
and  constantly  looking  unto  Jesus,  the  author  and  perfecter  of 
his  faith,  he  receives  continual  supplies  of  enlightening  and 
sanctifying  grace,  and  is  thus  fitted  for  every  good  word  and 
work.  O  glorious  state !  far,  far  beyond  this  description  !  which 
comprises  an  ineffable  communion  between  the  ever-blessed 
Trinity  and  the  soul  of  man  ! 

33.  This  is  the  first  and  great  commandment.]  It  is  so,  1.  In  its 
antiquity  :  being  as  old  as  the  world,  and  engraven  originally 
on  our  very  nature.  2.  Indignity ;  as  directly  and  immediate- 
ly proceeding  from,  and  referring  to  God.  3.  In  excellence ; 
being  the  commandment  of  the  New  Covenant,  and  the  very 
spirit  of  the  divine  adoption.  4.  In  ^'us^'ce  ;  because  it  alone 
renders  to  God  his  due,  prefers  him  before  all  things,  and  se- 
cures to  him  his  proper  rank  in  relation  to  them.  5.  In  s^iffi- 
Cie«fy;befing  in  itself  capable  of  making  men  holy  in  this  life, 
and  happy  in  the  other.  6.  Infruitfiihiess  ;  because  it  is  the 
root  of  all  commandments,  and  the  fulfilling  of  the  law.  7.  In 
virtue  and  efficacy ;  because  by  this  alone,  God  reigns  in  the 
heart  of  man,  and  man  is  united  to  God.  8.  In  extent ;  leaving 
nothing  to  the  creature,  which  it  does  not  refer  to  the  Creator. 

9.  In  necessity ;  being  absolutely  indispensable.  10.  In  dit- 
ration  ;  being  ever  to  be  continued  on  earth,  and  never  to  be 
discontinued  in  heaven. 

39.  Tliou  shall  love  thy  neighbour]  The  love  of  our  neighbour 
springs  from  the  love  of  God  as  its  source ;  is  found  in 
the  love  of  God  as  im  principle,  pattern,  and  end ;  and  the 
love  of  God  is  found  in  the  love  of  our  neignbour  as  its  effect, 
representation,  and  infallible  mark.  This  love  of  our  neigh- 
bour is  a  love  of  equity,  charity,  succour,  and  benevolence. 
We  owe  to  our  neighbour  what  we  have  a  right  to  expect  from 
him — "  Do  unto  all  men  as  ye  would  they  should  do  unto  you," 
is  a  positive  command  of  our  blessed  Saviour.  By  this  rule, 
therefore,  we  should  think,  speak,  and  write,  concerning  every 
soul  of  man  ; — put  the  best  construction  upon  all  the  words  and 
actions  of  our  neighbour,  that  they  can  possibly  bear.  By  this 
rule  we  are  taught  to  bear  with,  love,  and  forgive  him  ;  to  re- 
joice in  his  felicity,  mourn  in  his  adversity,  desire  and  delight 
in  his  prosperity,  and  promote  it  to  the  utmost  of  our  power: 
instruct  his  ignorance,  help  him  in  his  weakness,  and  risk 
even  our  life  for  his  sake,  and  for  the  public  good.  In  a  word, 
we  must  do  every  thing  in  our  power,  through  all  the  possible 
varieties  of  circumstances,  for  our  neighbours,  which  we 
would  wish  them  to  do  for  us,  were  our  situations  reversed. 

This  is  the  religion  of  Jesus  !  how  happy  would  society  be, 
were  these  two  plain  rational  precepts  properly  observed  ! 
Love  ME,  and  love  thy  fellows  !  Be  unutterably  happy  in  me, 
and  be  in  perfect  peace,  unanimity,  and  love,  among  yourselves. 
Great  Fountain  and  Dispenser  of  love  !  fill  thy  creation  with 
this  sacred  principle  for  His  sake  who  died  for  the  salvation 
of  mankind  !  On  the  nature  of  self-love,  see  chap.  xix.  19. 

40.  On  these  two — hang  all  the  law  and  the  prophets.]  They 
ai-e  like  the  first  and  last  links  of  a  chain,  all  the  intermediate 
ones  depend  on  them.  True  religion  begins  and  ends  in  love 
to  God  and  man.  These  are  the  two  grand  links  that  unite 
God  to  man,  man  to  his  fellows,  and  men  again  to  God. 

Love  is  the  fulfilling  of  the  law,  says  St.  Paul,  Rom.  xiii. 

10.  for  he  who  has  the  love  of  God  in  hiin,  delights  to  obey  the 
divine  precepts,  and  to  do  all  manner  of  kindness  to  men  for 
God's  sake. 

41.  While  the  Pharisees  were  gathered  together]  Jesus 
asks  a  question  in  his  turn,  utterly  to  confound  them,  and  to 
show  the  people,  that  the  source  of  all  the  captious  questionf 
of  his  opponents,  was  their  ignorance  of  the  prophecies  rela- 
tive to  the  Messiah. 

42.  What  think  ye  of  Christ  7]  Or,  What  are  your  thoughts 
concerning  the  Christ — the  Messiah :  for  to  this  title,  the 
emphatic  article  should  always  be  added. 

Whose  son  is  he  ?)     From  what  family  is  he  to  spring - 
They  say  iinto  him,  The  son  of  David.]    This  was  a  thing 
well  known  among  the  Jews,  and  universally  acknowledged  c 


*f9ie  ckafacter  of  the 


CHAPTER  XXIIT. 


scribes  and  Pharisees 


•ee  John  vii.  42.  and  is  a  most  powerful  proof  against  them,  that 
the  Messiah  is  come.  Their  families  are  now  so  perfectly  con- 
founded,  that  they  cannot  trace  back  any  of  their  genealogies 
with  any  degree  of  certainty  :  nor  have  they  been  capable 
of  ascertaining  the  different  families  of  their  tribes,  for  more 
than  sixteen  hundred  years.  Why  then  should  the  spirit  of 
prophecy  Jisserl  so  often  and  in  such  express  terms,  that  Jesus 
xvas  to  come  from  the  family  of  David :  if  he  should  only 
make  his  appearance  when  the  public  registers  were  all  de- 
molished, and  it  would  be  impossible  to  ascertain  the  family? 
fe  it  not  evident  that  God  designed  that  the  Messiah  should 
come  at  a  time  when  the  public  genealogies  might  be  inspected, 
to  prove  that  il  was  he  who  was  prophesied  of,  and  that  no 
ether  was  to  be  expect'-d  !  The  evangelists  Matthew  and 
l.uke,  were  so  fully  convinced  of  the  conclusiveness  of  this 
proof,  that  they  had  recourse  to  the  public  registers ;  and  thus 
proved  to  the  Jews  from  their  own  records,  that  Jesus  was 
born  of  the  family  mentioned  by  the  prophets.  Nor  do  we 
find  that  a  scribe,  Pharisee,  or  any  other,  ever  attempted  to  in- 
validate this  proof,  though  it  would  have  essentially  subserved 
their  cause,  could  they  have  done  it.  But  as  this  has  not  been 
done,  we  may  fairly  conclude  it  was  impossible  to  do  it. 

4.3.  /fotp  then  doth  David  in  spirit  (or,  bij  the  spirit — by  the 
inspiration  of  the  Spirit  of  God)  call  hint  Lord?  saying, 

44.  7%e  Lord  (nin''  Ysre  or  Jehovah)  said  unto  my  Lord, 
^:ll«  Adni  or  AdOnai,  my  prop,  stay,  master,  support)  Sit 
thou  on  my  right  hand]  Take  the  place  of  the  greatest  emi- 
nence and  authority.  Till  I  make  thine  enemies  thy  footstool 
— till  I  subdue  both  Jews  and  Gentiles  under  thee,  and  cause 
them  to  acknowledge  thee  as  ihnW  sovereign  and  Lord.  This 
riuotation  is  taken  from  Psal.  ex.  1.  and  from  it  these  two 
points  are  clear,  1.  That  Uavid  wrote  it  by  the  inspiration  of 
C3od;  and,  2.  That  it  is  a  prophetic  declaration  of  the  ATMSjaA. 

45.  Hoio  is  he  his  son  1  As  the  Jews  did  not  attempt  to  de- 
ny the  conclusion  of  our  Lord's  question,  which  was,  the 
Messiah  is  not  only  the  son  of  David  according  to  the  flesh, 
but  he  is  the  Lord,  of  Daviil  according  to  his  divine  nature, 


then  it  is  evident  they  could  not.  Indeed  there  was  no  otlief 
way  of  invalidating  tlie  argument,  but  by  denying  th.-it  the 
prophecy  in  question  related  to  Christ :  but  it  seems,  the  pro- 
phecy was  so  fully  and  so  genei  ally  understood  to  bi'Iong  to" 
the  Messiah,  that  they  did  not  attempt  to  do  this :  for  it  is  im- 
mediately added.  No  man  was  able  to  anstcer  him  a  Xtord — 
they  were  completely  nonplused  and  confounded. 

46.  Neither  durst  any--ask  hint  any  more  questions.] 
"  Thus,"  says  Dr.  Wotton,  "  our  Lord  put  the  four  great  sects 
of  the  Jews  to  silence  in  one  day,  successively.  The  Herodi- 
ans  and  Pharisees  wanted  to  know,  whether  they  might  law- 
fully pay  tribute  to  Cesar  or  notl  The  Sadducees  were  inqui- 
sitive to  know,  whose  wife  the  woman  should  be  of  the  seven 
brethren,  in  the  resurrection,  who  had  her  to  wife  1  Then 
comes  the  Scribe,  (or  Karaite,)  who  owned  no  authority  be- 
yond or  besides  the  written  law.  and  asked  which  was  the 
great  commandment  in  the  law?  This  lawyer  deserves  to  be 
mentioned  liere,  because  he  not  only  acquiesced  in,  but  com- 
mended what  our  Lord  had  said  in  answer  to  his  question." 
Wotton's  Miscellaneous  Discourses,  vol.  i.  p.  78. 

The  Pharisees  and  Herodians  were  defeated,  ver.  I'y — 22. 
The  Sadducees  were  confounded,  ver.  29—33.  The  lawyei-s 
or  Karaites  nonplused,  ver.  37 — 40.  And  the  Pharisees.  &c. 
finally  routed,  ver.  41—46.  Thus  did  the  wisdom  of  God  tri- 
umpli  over  the  CMnnin^  of  men. 

From  this  time,  we  do  not  find  that  our  Lord  was  any  more 
troubled  with  their  captious  questions:  their  whole  stock,  il 
appears,  was  expended,  and  now  they  coolly  deliberate  on  the 
most  effectual  way  to  get  him  murdered.  He  that  resists  the 
truth  of  God,  is  capable  of  effecting  the  worst  purpose  of 
Satan. 

The  very  important  subjects  of  tliis  cliapter,  hare  hpon  so 
amply  discussed  in  the  notes,  and  applied  so  particularly  to 
their  spiritual  uses,  tliat  it  does  not  appear  necessary  to  aiid 
any  thing  by  way  of  practical  improvement.  The  explanation 
of  the  great  command  of  the  law,  is  particularly  recommend- 
ed to  the  reader's  nolite.     See  on  verses  36 — 40. 


CHAPTER  XXIII. 

The  character  of  the  scribes  and  Pharisees,  and  directions  to  the  people  and  the  disciples  to  receive  the  law  from  them,  but 
nut  to  follow  their  bat!  example,  1 — 7.  The  disciples  exhorted  to  humility,  8^12.  Different  iroes  pronounced  against 
the  scribes  and  Pharisees  for  their  intolerance,  13.  rapacity,  14.  false  zeal,  15.  superstition  in  oatlis  and  tithes,  16 — 23. 
Hypocrisy,  24—28.  Tlieir  cruelty,  29—32.  Their  persecution  of  the  apostles,  4-c.  Their  destruction  foretold,  33—36. 
Christ's  lamentation  over  Jerusalem,  37— 39.    [A.  ftl.  4033.     A.  D.  29.    An.  Olymp.  CCIL  1.] 


rjlHEN  spake  .lesus  to  the  multitude,  and  to  his  disciples, 
I.    2  Saying,  *  The  scribes  and  the  Pliarisees  sit  in  Moses' 

feat : 
3  All  therefore  whatsoever  they  bid  you  observe,  that  observe 

and  do ;  but  do  not  ye  after  their  works :  for  •>  they  say  and 

do  not. 

•  Ne.  3  4,8   Mai.  2  7   Mk. 12.33.  Lk.  20  45.-b  Ro  2.19,tec.-c  Luke  11.  4G.  AcU 


NOTES. — Verse  2.  The  scribes  and  the  Pharisees  sit  in  Mo- 
tes' seat]  E<cd6i<rni'. — They  sat  tliere  formerly  by  divine  ap- 
pointment:  they  sit  there  now  by  divine  permission.  What 
mir  l.ord  says  here,  refers  to  their  expounding  the  Scriptures, 
for  it  was  the  custom  of  the  Jewish  doctors  to  sit  while  they 
exponndedDie  law  and  prophets,  (chap.  v.  1.  Luke  iv.  20 — 22.) 
and  to  stand  up  when  they  read  them. 

By  the  seat  of  Moses,  we  are  to  understand  authority  to 
tr.Hth  the  law. — Moses  was  the  great  teacher  of  the  Jewish 
people ;  and  the  scribes,  &c.  are  here  represented  as  his 
successors. 

3.  All  therefore  whatsoever]  Tliat  is,  all  those  things 
which  they  read  out  of  the  law  and  prophets,  and  all  things 
which  they  teach  consistently  with  them.  This  must  be 
our  Lord's  meaning;  he  could  not  have  desired  them  to  do 
every  thing  without  restriction,  which  the  Jewish  doctors 
taught;  because  himself  warns  his  disciples  against  their  false 
teaching,  and  testifies  that  they  have  made  the  word  of  God 
of  none  effect  by  their  traditions.  See  chap.  xv.  6,  &c.  Besides, 
our  Lord  speaks  here  in  the  past  tense — ichatsoever  they 
HAVE  commanded,  baa  cintoatv,  ne  may  refer  to  the  teaching 
of  a  former  period,  when  they  taught  the  way  of  God  in  trutli ; 
or  were  much  less  corrupted  than  they  were  now. 

4.  They  hind  heavy  burden.s]  They  are  now  so  corrupt, 
that  they  have  added  to  the  ceremonies  of  the  law,  others  of 
their  own  invention,  which  are  not  only  burdensome  and  op- 
pressive, but  have  neither  rea-sou,  expediency,  nor  revelation 
to  countenance  them.  In  »  word,  like  all  their  successors  in 
spirit  to  the  present  day,  they  were  severe  to  others,  but  very 
indulgent  to  themselves. 

b.  All  their  works  they  do  for  to  be  seen  nf  men]  In  pointing 
out  the  corruptions  of  these  men,  our  Lord  gives  us  the  distin- 
fishing  characteristics  of  all  false  teachers,  whether  Jewish 
or  Christian.  1.  They  live  not  according  to  the  truths  they 
preach :  they  say  and  do  not,  ver.  3.  2.  They  arc  severe  to 
others,  point  out  the  narrowest  road  to  heaven,  and  walk  in 
the  broad  road  themselves. —  They  bind  on  burdens,  &c.  ver. 
4.  3.  They  affect  to  appear  righteous,  and  are  strict  observers 
of  certain  rites,  &c.  while  destitute  of  the  power  of  godli- 
ness. TTtey  make  broad  their  phylacteries,  &c.  ver.  5.  4.  They 
love  worldly  entertainments,  go  to  feast  wherever  they  are 
asked,  and  seek  church  preferments.     They  love  the  chief 

flares  at  feasts,  and  chief  seats  in  the  synagosrues,  ver.  6. 
They  love  and  seek  public  respect  and  high  titles ;  salut«- 


4  Tor  they  bind  heavy  burdens  and  grievous  to  he  borne,, 
and  lay  them  on  men's  shoulders ;  but  they  themselves  wilf 
not  move  them  with  one  of  their  fingers. 

5  d  But  all  their  works  they  do  for  to  he  seen  of  men  :  •  they 
make  broad  their  phylacteries,  and  enlarge  the  borders  of  their 
garments, 

15.10.  Gil.6.  13.— d  Ch.  6.  I,  2,5,  16— eNu.  IS.  38.  Don.  6.  9.  &22,12.  Prov.  3.  3. 


tions  in  the  market-place,  for  they  are  seldom  in  their  studies) 
and  to  be  caljed  of  men.  Rabbi — eminent  teacher,  though 
they  have  no  title  to  it,  either  from  the  excellence  or  fruit  of 
their  teaching.  When  these  marks  are  found  in  a  nian  who 
professes  to  be  a  minister  of  Christ,  charity  itself  will  assert, 
he  is  a  thief  and  a  robber — he  has  climbed  over  the  wail  of 
the  sheepfold,  or  broken  it  down,  in  order  to  get  in. 

Phylacteries]  ipv\nKTT)pia,  from  (}ivXaaa(o,  to  keep  or  pre-' 
serve.  These  were  small  slips  of  parchment  or  vellum,  on 
which  certain  portions  of  the  law  were  written.  The  Jews 
tied  these  about  their  foreheads  and  arms,  for  three  different 
purposes — 1.  To  put  them  in  mind  of  those  precepts  which 
they  should  constantly  observe.  2.  To  procure  them  rever- 
ence and  respect  in  the  sight  of  the  heathen.  And,  3.  To  act 
as  amtilcts  or  charms  to  drive  away  evil  spirits. 

The  first  use  of  these  phylacteries,  is  evident  from  their 
name. 

The  seco7id  use  appeai-s  from  what  is  said  on  the  sub- 
ject from  the  Geniara,  Beracolh,  chap.  i.  quoted  by  Kypke. 
"Whence  is  it  proved  that  phylacteries  [l''S''Bn  tephili)t)  aro 
the  strength  of  Israel  1 — Ans.  From  what  is  written,  Deut. 
xxviii.  10.  All  the  people  of  the  earth  shall  see  that  thou 
art  called  by  the  name  [of  ifrt^  Jehovah ;]  and  they  shall  be 
afraid  of  thee." 

The  third  use  of  them  appears  from  the  Targum.  on  Cant, 
viii.  3.  His  left  hand  is  under  my  head,  &c.  "  Tlie  congre- 
gation of  Israel  hath  said,  I  am  elect  above  all  people,  because 
I  bind  my  phylacteries  on  my  left  hand,  and  on  my  head,  and 
the  scroll  is  fixed  to  the  right  side  of  my  gate,  the  third  part  oj 
which  looks  to  my  bed-chamber,  that  demons  may  not  be  per- 
mitted to  iNji'RE  ?ne." 

An  original  phylactery  lies  now  before  inr>.  It  is  a  piece  of 
fine  vellum,  aijtnit  eighteen  inches  long,  and  nr\  inch  and  a 
quarter  broad.  It  is  divided  into  four  unequal  compartments  : 
in  the  first  is  written,  in  a  very  fair  rhamcter,  with  <^any 
apices,  after  the  mode  of  the  German  Jews,  fhe  first  ten  verses 
of  Exod.  xiii. ;  in  the  second  compartment  is  written,  from 
the  eleventh  to  fhe  sixteenth  verse  of  Che  same  chapter,  in- 
clusive ;  m  the  third,  from  the  fourth  to  the  ninth  verse,  iti- 
clusive,  of  Deut.  vi.  beginning  with.  Hear,  O  Israel,  &c. ;  iff 
the  fourth,  from  the  thirteenth  to  the  twenty-first  verse,  inclu- 
sive, of  Deut.  xi. 

These  passages  seem  to  be  chosen  in  vindication  of  the  use 

of  the  pnylaciery  itself,  as  the  reader  will  see  en  consulting 

105 


Woes  agahtst  ike 


ST.  MATTHEW. 


scribes  and  Pharisees. 


6  *  And  love  the  uppermost  rooms  at  feasts,  and  the  chief 
Beats  in  (liesTnagogues, 

i  And  greetings  in  the  markets,  and  to  be  called  of  men, 
llabbi,  Rabbi. 

S  *■  But  be  not  ye  called  Rabbi ;  for  one  is  your  Master,  even 
Christ ;  and  all  ye  ai-e  brethren. 

9  And  call  no  wan  your  father  upon  the  earth;  °  for  one  is 
your  Father,  which  is  in  heaven. 

10  Neither  be  ye  called  masters :  for  one  is  your  Jlaster,  even 
Christ.  ^  „  ^ 

11  But  <»  he  that  is  greatest  among  you  shall  be  your  servant. 

a  M»rk  12.  35,  39.  Luke  1 1.  43.  &  SO.  46.  3  John  9  - b  Jamw  3.  I.  See |  Cor  1  84. 
1  Pet.  5    3.— c  Alal.  1.  6.— d  Chap.  20.  2fi,  27.-8  Job  ag-  23.     Pi-o".  16.  33.  to  29.  23. 


them  :  bind  them  for  a   sign  upon  thy  hand— and  for  pront- 
ETS  between  thy  byes— write  them  upon  the  posts  of  thy 
aorsE,  and  upon  thy  gates;  all  which  commands  the  Jews 
took  in  the  most  literat  sense. 

Kven  the  piujlaciery  became  an  important  appendage  to  a 
Pharisee's  character,  insomuch  that  some  of  them  wore  them 
very  broad,  either  that  they  might  have  the  more  written  on 
them,  or,  that  the  character  being  larger,  they  might  be  tlie 
more  visible,  and  that  they  might  hereby  acquire  greater  es- 
teem among  the  common  people,  as  being  more  than  ordina- 
rily religious.— Fcjr  the  same  reason,  they  wore  the /rm^es^  of 
their  garments  of  an  unusual  length.  Moses  had  commanded 
(Numb.  XV.  38.  and  39.)  the  children  of  Israel  to  put  fringes  to 
the  borders  of  their  garments,  that  when  they  looked  upon 
even  these  distinct  threads,  they  might  remember  not  only 
the  law  in  general,  but  also  the  very  tninuticE,  or  smaller 
parts  of  all  the  precepts,  rites,  and  ceremonies,  belonging  to  it. 
As  these  hypocrites  were  destitute  of  all  the  life  and  power  of 
religion  within,  they  endeavoured  to  supply  its  place  by  phy- 
lacteries and/ringes  leilhotct.    See  the  note  on  Exod.  xiii.  9. 

7.  To  be  called  of  men.  Rabbi,  Rabbi.]  '>2-\  •<2-i  i.  e.  my 
Teacher  f  my  Teacher .'  T\ye  second  Rabbi  is  omitted  by 
several  excellent  MSS.,  by  most  of  the  ancient  Versions,  and 
by  some  of  the  Fathers.  Griesbaeh  has  left  it  in  the  text  with 
the  note  of  doubtfulness. 

There  are  three  words  used  among  the  Jews  as  titles  of  dig- 
nity, which  they  apply  to  their  doctors- Rabh,  Rabbi,  and 
Rabban  ;  each  of  these  terms  has  its  particular  meaning  : 
Rabban  implies  much  more  than  Rabbi,  and  Rabbi  much 
more  than  Rabh.  They  may  be  considered  as  three  degrees 
of  comparison;  Rabh,  great.  Rabbi,  greater,  and  Rabban, 
greatest.  These  Rabbins  were  looked  up  to  as  infallible  ora- 
cles in  religious  matters,  and  usurped,  not  only  the  place  of  the 
law,  but  of  God  himself. 

8.  But  be  not  ye  called  Rabbi]  As  our  Lord  probably  spoke 
in  Hebrew,  the  latter  word  Rabbi  in  this  verse,  must  have 
been  in  the  plural ;  but  as  the  contracted  form  of  the  plural 
sounds  almost  exactly  like  the  singular,  the  Greek  writer 
would  naturally  express  them  both  in  the  same  letters. 

None  of  the  prophets  had  ever  received  this  title,  nor  any  of 
the  Jewish  doctors  before  the  time  of  Hillel  and  Shaminai, 
which  was  about  the  time  of  our  Lord ;  and  as  disputes  on 
several  subjects  had  i-un  high  between  these  two  schools,  the 
people  were  of  course  divided  ;  some  acknowledging  Hillel  as 
Rabbi,— infallible  teacher,  and  others  giving  this  title  to  Sham- 
mat.  The  Pharisees,  who  always  sought  the  honour  that 
comes  from  men,  assumed  the  title,  and  got  tlieir  followers 
to  address  them  by  it.    See  on  chap.  xix.  3. 

One  is  your  master]  Instead  o(  KaOrtyiTrii,  guide,  or  leader, 
(the  common  reading  here,  and  which  occurs  in  verse  10.)  the 
famous  Vatican  MS.,  upwards  of  flfty  others,  and  most  of  the 
ancient  Versions,  read  SiiacKoXos,  master.  The  most  emi- 
nent critics  approve  of  this  reading :  and  independently  of  tlie 
very  respectable  authority  by  which  it  is  supported,  it  is  evi- 
dent ttial  this  reading  is  more  consistent  with  the  context  than 
the  otiier, — Be  ye  not  called  masters, /or  one  is  your  master. 
Even  Christ]  Griesbaeh  has  left  this  out  of  the  text, 
because  it  is  wanting  in  many  of  the  most  excellent  MSS., 
Versions,  and  Fathers.  Mill  and  IJengel  approve  of  the 
omission.  It  might  have  been  brouglit  into  this  verse,  from 
verse  10.  Our  Lord  probably  alludes  to  Isa.  liv.  13.  All  thy 
children  shall  be  taught  of  the  Lord. 

Ye  are  brethren]  No  one  among  you  is  higher  than  another, 
or  can  possibly  have  from  me  any  jurisdiction  over  the  rest. 
Ye  are,  in  this  respect,  perfectly  equal. 

9.  Call  na  man  your  Father}  Our  Lord  probably  alludes 
to  the  Ae,  or  father  of  the  sanhedrim,  who  was  the  next  after 
the  aVasi',  or  president.  See  on  chap.  xx.  21.  By  which  he 
gives  his  disciples  to  understand,  that  he  would  have  no  se- 
cond after  himself,  established  in  his  church,  of  which  he 
alone  was  the  head ;  and  that  a  perfect  equality  must  subsist 
among  them. 

10.  Neither  be  ye  called  masters]  KaOnyrirat,  leaders.  God 
is  in  all  these  respects  jealous  of  his  honour.  To  him  alone  it 
belongs  to  guide  and  leud  his  church,  as  well  as  to  govern  and 
defend  it.  Jesus  is  the  sole  teacher  of  righteousness.  It  is  he 
alone  (who  is  the  word,  light,  and  eternal  truth ;)  that  can  il- 
luminate every  created  mind;  and  who,  as  Saviour  and  Re- 
deemer, speaks  to  every  heart  by  his  Spirit. 

Though  the  title  of  Rabbi,  mentioned  above,  was  compara- 
tively recent  in  the  time  of  our  Lord,  yet  it  was  in  great  vogue, 
as  were  the  otliers— /aZAer  and  master,  mentioned  in  this  and 
the  following  verse  ;  some  had  all  three  titles,  for  thus  in  Bab. 
flfaecoth,  fol.  24.  "It  is  feigned,"  sjiys  Dr.  Ligbtfoot,  "that 
106 


12  *  And  whosoever  shall  exalt  himself  shall  be  abased ;  anil 
lie  that  shall  humble  himself  shall  be  exalted. 

13  H  But  f  wo  unto  you,  scribes  and  Pharisees,  hypocrites! 
for  ye  shut  up  the  kingdom  of  heaven  against  men  :  for  ye 
neither  go  in  yourselves,  neither  sutTer  ye  them  that  are  en- 
tering, to  go  in. 

14  Wo  unto  you,  scribes  and  Pharisees,  hypocrites !  ^  for  yo 
devour  widows'  houses,  and  for  a  pretence  make  long  prayer: 
therefore  ye  shall  receive  the  greater  damnation. 

15  Wo  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye 
compass  sea  and  land  to  make  one  proselyte,  and  when  he  is 

Luke  14.  U.  ffil«.  14.  James  4.  5.  1  Pel.  6.  5.— f  Luke  II.  K.—g  Mark  IS.  40.  Luk« 
20.47.    8Tini.  3.  6.     Tit.  I.  11. 

when  king  Jelioshaphat  saw  a  disciple  of  the  wise  men,  he 
rose  up  out  of  his  throne,  and  embraced  him,  and  said,  ■'3«  OS 
•nn  •'-ID  '»3->  i3-(  Abbi  Abbi,  Rabbi  Rabbi,  Mori  Mori,  Father 
Father!  Rabbi  Rabbi !  Master  Master!"  Here  then  are  the 
three  titles,  which  in  the  7th,  9th,  and  10th  verses,  our  bless- 
ed Lord  condemns  ;  and  these  were  titles  that  the  Jewish 
doctors  greatly  affected. 

11.  Your  servant.]    AiaKovn;,  dcncmi.   See  on  chap.  xx.  261 

12.  W/wsoerer  shall  e.ralt  himself,  &c]  The  way  to  arrive 
at  the  highest  degree  of  dignity  in  the  sight  of  God,  is,  by  be- 
ing willing  to  become  the  servant  of  a!?.  Nothing  is  mora 
hateful  in  his  sight  than  7)r;rfe.-  to  bring  it  into  everlasting  con- 
tempt, God  was  manifest  in  the  flesh.  He  who  was  in  the 
likeness  of  God,  took  upon  him  the  form  of  a  servant,  and  waa 
made  in  the  likeness  of  man,  and  humbled  hnnself  unto  death. 
After  this,  can  God  look  upon  any  proiidinan  without  abasing 
him  7  Spiritual /orrfs/iij?  and  dominaticm,  icc\esast\ca\  lux- 
ury, pomp,  and  pride,  must  be  en  abhorrence-  in  the  sight  of 
that  God  who  gave  the  above  advices  to  his  follower*. 

Another  lesson,  which  our  blessed  Lord  teaches  here,  is, 
that  no  man  is  implicitly  to  receive  the  sayings,  doctrines, 
and  decisions  of  any  man,  or  number  of  men,  in  the  things- 
which  concern  the  interests  of  his  immortal' souJ.  Christ, 
his  Spirit,  and  his  word,  are  the  only  infallible  teachers. 
Every  man  who  wishes  to  save  his  soul,  must  search  the 
Scriptures  by  prayer  and  faith.— Reader,  t.ike  counsel  witli 
the  pious  ;  hear  the  discourses  of  tlie  wise  and  holy  :  but  k-t 
the  book  of  God  ultimately  fix  thy  creed. 

14  and  13.  Wo  unto  you,  scribes]  I  think  the  foicrieenth^nd 
thirteenth  verses  should  be  transposed.  This  ti-ansposition 
is  authorised  by  some  of  the  best  MS?.,  Versions,  and  Fathers. 
The  fourteenth  is  wanting  in  the  BDL.  and  in  many  others  ot 
inferior  note,  as  well  as  in  several  of  the  Versions.  Gries- 
baeh had  left  it  out  of  the  text  in  his  first  edition  ;  I  hesitated, 
and  left  it  in,  thus  transposed.  I  am  happy  to  find  that  a  more 
extensive  collation  of  MSS.,  &c.  has  afforded  proof  to  that  emi- 
nent critic  that  it  should  be  lestored  to  its  place.  In  his  secmid" 
edition,  he  has  transposed  the  two,  just  as  I  have  done.  The 
fifteenth  reads  best  after  the  thirteenth. 

It.  Ye  devour  rcidows' houses]  On  this  subject  I  am  in- 
l)ossession  of  nothing  better  than  the  following  note  of  Dr. 
Wliitby. 

"This  sect,"  says  .Tosephirs,  (Ant.  1.  xvii.  ch.  3  )  "pretended" 
to  a  more  exact  knowledge  of  the  law,  on  which  account  the 
women  were  subject  to  them,  as  pretending  to  be  dear  to  God. 
And  when  .l/exa»rfra  obtained  the  government,  (Jewish  war^ 
b.  i.  ch.  4.)  they  insinuated  themselves  into  her  favour,  as 
being  the  exactest  sect  of  tlie  Jews,  and  the  most  exact  inter- 
preters of  the  lair,  and  abusing  her  simplicity,  did  as  they 
listed,  remove  and  dispose,  bind  and  loose,  and  even  cut  off 
men.  They  were  in  vogue  for  their  long  prayers,  which  they 
continued  sometimes  three  hours ;  that  perhaps  they  sold 
them,  as  do  the  Roman  priests  their  masses,  or  pretended 
others  should  be  more  acceptable  to  God  for  them :  and  so 
might  spoil  devout  widows  by  the  gifts  or  salaries  tliey  ex- 
pected from  them.  Now,  tliis  being  only  a  hypocritical  pre- 
tence of  piety,  must  be  hateful  to  God,  and  so  deserve  a  greater 
condemnation." 

Loiig  prayer]  For  proofs  of  long  prayers  and  vain  repeti. 
tions  among  Jews,  Moliammedans,  and  heat/iens,  see  the 
notes  on  chap.  vi.  7. 

13.  y*  shut  vp  the  kingdom]  Asa  A-fy  by  opening  a  lock 
gives  entrance  into  a  house,  &c.  so  knotelcdge  of  the  sacred 
testimonies,  manifested  in  expounding  them  to  the  people, 
may  be  said  to  open  the  way  into  the  kingdom  of  heaven.  But 
where  men  who  are  termed  teachers  are  destitute  of  this 
knowledge  themselves,  they  may  be  said  to  shut  this  kingdom ; 
because  they  occupy  the  place  of  those  who  should  teach,  and 
thus  prevent  the  people  from  acquiring  heavenly  knowledge. 

In  ancient  times  the  rabbins  cM-ried  a  key,  which  was  the 
symbol  or  emblem  of  knowledge.  Henc?  it  is  written  in 
Semacoth,  ch.  viii.  "  When  Rab.  Samuel  the  little  died,  his 
key  and  his  tablets  were  hung  on  his  tomb,  because  he  died 
childless."     »ee  Schoettgen. 

7'he  kingdom  of  heaven  here  means  the  Gospel  of  Christ ; 
the  Pharisees  would  not  receive  it  themselves,  and  hindered 
the  common  people  as  far  as  they  could. 

15.  Compass  sea  and  land]  A  proverbial  expression,  simi- 
lar to  ours.  You  leave  no  stone  unturned ;  intimating  that 
they  did  all  in  their  power  to  gain  converts,  not  to  God,  but  to 
their  sect.  These  we  may  suppose  were  principally  sought 
for  among  the  Gentiles,  for  the  buHi  of  the  Jewish  nation  was 
already  on  the  side  of  the  Pharisees. 

Proselyte]    Tlpoan^vroi,  tx  stranger,  or  foreigner;  one  who- 


Against  profane  swearing 


CHAPTER  XXm. 


and  hypocrisy. 


made,  ye  make  him  twofold  more  thecliild  of  hell  than  your- 
Uelvesv 

16  Wo  unto  3^ou  *  ye  blind  guides,  which  say,  ^  Whosoever 
Shall  swSar  by  the  tomplej  it  is  nothing ;  but  wlioeoever  shall 
swear  by  the  gold  of  the  temple,  he  is  a  debtor ! 

17  Ye  fools  and  blind  ;  for  wliether  is  greater,  the  gold,  '  or 
the  temple  tliat  sanctifieth  the  gold? 

18  And^  Wliosoever  shall  swear  by  the  altar,  it  is  nothing  : 
but  whosoever  sweareth  by  tlie  gift  that  is  upon  it,  he  is 
*  guilty. 

19  Ye  fools  and  blind :  for  whether  is  greater,  the  gift,  or '  the 
altai-  that  sanctifieth  the  gift? 

20  Whoso  therefore  sliall  swear  by  the  altar,  sweareth  by  it, 
and  by  all  things  thereon. 

21  And  whoso  shall  swear  by  the  temple,  sweareth  by  it,  and 
*y  f  him  that  dwelleththerein. 

22  And  he  that,  shall  swear  by  heaven,  sweareth  by  "^  the 
throne  of  God,  and  by  him  that  sitteth  thereon. 

23  Wo  unto  you  scribes,  and  Pharisees,  hypocrites !  ••  for  ye 
pay  tithe  of  mint,  and  'anise,  and  cummin,  and  ^  have  omit- 

«  Cfi.  15.  14.  Ver,  M.— b  Ch.  5.  33,  M.— r.  Ex.  SI.  S9.— <1  Or,  rtehlor,  or  boun.l .-t  Ex . 
,J9  37.-f  I  Ks.  8.  13.  BCl.r.  6.  2.  Pa.  26.  8.  fc  133.14.— g  Ch.5  :!4.  Ps.  11.4.  Acta  7.19. 


ig  come  from  his  own  people  and  country,  to  sojourn  leith 
another.  Sec  the  diflerent  kinds  of  proselytes  explained  in 
'the  note  on  Exod.  xii.  43. 

I'he  child  of  hell]  A  Hebraism  for  an  excessively  wicked 
person,  such  as  might  claim  hell  for  his  mother,  and  the  devil 
for  his  father. 

l\r>ofold — the  child  of]  The  Greek  word  itirXoTCpov,  which 
tias  generally  been  translated  twofold,  Kypke  has  demonstra- 
ted to  mean  mare  deceitful.  AnXovs,  is  used  by  the  best  Greek 
writers  for  simple,  sincere,  a-zXorris,  for  simplicity,  sincerity, 
«o  ^iirXni;,  deceitful,  dissemhlitig,  and  6trTX6v,  hypocrisy, 
frandulence,  and  SiirXorcpuv,  more  fraudulent,  7nore  deceit' 
ful,  more  hypocritical,     feee  also  Suidas  in  AittAoi?. 

Dr.  Z-i'^Az/oof  and  others  observe,  that  the  proselytes  were 
considered  by  the  Jewish  nation,  as  the  scabs  of  the  church, 
and  hindered  the  coming  of  tlie  Messiah  ;  and  Justin  Martyr 
observes,  that  "  the  proselytes  did  not  only  disbelieve  Chrlst'3 
doctrine,  but  were  abundantly  more  hlasphemous  againsthm 
tlian  the  Jews  themselves,  endeavouring  to  torment  and  cut 
*;tf  the  Christians  wherever  they  could,  they  being  in  this  the 
instruments  of  the  .scribes  and  Pharisees." 

16.  Wlioeoever  shall  swear  by  the  gold]  The  covetous  man, 
pays  one,  still  gives  preference  to  the  object  of  his  lust :  gold 
has  still  the  first  place  in  his  heart.  A  man  is  to  he  suspcct- 
M  wlien  he  recommends  those  good  works  most,  from  which 
he  receives  most  advantage. 

/5  bound  thereby,  i.  e.  to  fulfil  his  oath. 

20.  Wlioso — shall  swear  by  tire  altar]  As  an  oath  always 
•opposes  a  person  who  witnesses  it,  and  will  punish  perjury  ; 
therefore  whether  tliey  swore  by  tlie  temple  or  the  gold,  (ver. 
IG.)  or  by  the  altar,  or  the  gifts  laid  on  it,  (ver.  18.)  the  oath 
necessarily  supposed  the  God  of  the  temple— of  the  altar,  and 
of  the  gift,  who  witnessed  the  oatlis,  and  would  even,  in  their 
exempt  cases,  punishli.e  perjury. 

21.  Whososhallsn;ear  by  the  temple]  Perhaps  it  is  fo  this 
<i\stom  of  swearing  by  the  temple,  that  Martial  alludes,  lib.  xi. 
«pist.  95. 

Ecce  negas,  jurasque  mihiper  t-empla  Tonantis ; 
Non  credo  :  jura,  Verpc,  per  Anchialum. 

"  Behold  thou  deniest  and  swearest  to  m_  by  the  temples  of 
Jupiter  ;  1  will  not  credit  thee  ;  swear,  O  Jew,  by  the  temple 
-of  Jehovah."  This  word  probahly  comes  from  n''  Ss'TI  heical 
Yah,  the  temple  of  Jehovah.  This  seems  a  better  derivation 
than  D^n^K  •'n  rsK  i>«  chai  Elohim,  as  Godlivetk,  though  the 
sound  of  the  l.ntter  is  nearer  to  the  Latin. 

By  hirn  that  dicelleth  therein:]  The  common  reading  is  Karoi- 
KovtiTt,  dwellcth  or  inhabiteth,  but  KaTinKt]aavTi,  dwelt  or  did 
inhabit,  is  the  re.iding  of  CDEFtJHKl.M.,  eighty-six  olhere  : 
Ihif  reading  has  been  adopted  in  the  editions  of  Complutum, 
Colineus,  liengel,  and  Uriesbach.  The  importance  of  this 
reading  may  be  perceived  by  the  following  considerations.  In 
Ihiy  first  Jewish  temple  God  had  graciously  condescended  to 
manifest  himsell — he  is  constantly  represented  as  dwelling  be- 
tween the  cherubim,  the  two  figures  that  stood  at  each  end  of 
the  ark  of  the  covenant ;  between  whom,  on  the  mercvseat 
the  lid  of  the  ark,  a  splendour  or  glory  was  exhibited,  which 
was  the  symbol  and  proof  of  the  divine  jiresence.  This  the 
Jews  called  r\y^yi>  Hhekinah,  the  habitation  of  Jehovah.  Now 
the  Jews  unanimously  acknowledge  that  jive  things  were 
^wanting  in  the  second  temple,  which  were  found  in  the  lii-st, 
viz.  1.  The  ark  ;  2.  The  Holy  Spirit  of  prophecy ;  3.  TheUrim 
and  Thummim  ;  4.  The  sacred  lire ;  and,  5.  The  njoty  Sheki- 
iiah.  As  tlie  Lord  ha<l  long  before  this  time  abandoned  the  Jew- 
ish temple,  and  ha<l  now  made  the  human  nature  of  Jesus  the 
Shc/cinah,  (see  John  i.  14.  tlie  Logos  was  made  flesh,  eaKiji'ii'cei', 
and  made  his  tabernacle — made  the  Shekinah~among  iis)  our 
'Lord  could  not,  with  any  propriety,  say  lliat  the  Supreme  Be- 
in^  did  «o«i  ntAaii';  the  temple;  and  tliereforu  used  a  woni 
tliat  hinted  to  them  that  G(h1  had  forsaken  tlieir  temple,  and 
consequently  the  whole  of  tliat  service  wliich  was  performed 
In  it;  and  hai"  now  opened  the  new  and  living  way  to  the  ho- 
liest by  the  Messiah.  But  all  this  was  common  swearing ;  and 
whether  the  subject  was  true  or  false,  tlie  oath  was  unlawful. 
A  conunon  swearer  is  worthy  i-f  no  credit,  when  even  in  the 
most  solemn  manner,  he  takes  an  oath  before  a  magistrate  : 


ted  the  weightier  matters  of  the  law,  judgment,  mercy,  and 
faith  ;  these  ought  ye  to  have  done,  and  not  to  leave  the  other 
undone. 

2'J  Ye  blind  guides,  which  strain  at  a  gnat,  and  swallow  a 
camel. 

26  Wo  unto  you,  scribes  and  Pharisees,  hypocrites !  '  for  ya 
make  clean  the  outside  of  the  cup  and  of  the  platter,  but  with- 
in they  are  full  of  extortion  and  excess. 

26  Thou  blind  Pharisee,  cleanse  first  that  which  is  within 
the  cup  and  platter,  tliat  the  outside  of  them  may  be  clean  also. 

27  Wo  unto  you,  scribes  and  Pharisees,  hypocrites !  ■"  for  ya 
are  like  unto  whited  sepulchres,  which  indeed  appear  beauti- 
ful outward,  hut  are  within  full  of  dead  men's  bones,  and  of 
all  uncleanness. 

28  Even  so  ye  also  outwardly  appear  righteous  tmto  men,  but 
within  ye  are  full  of  hypocrisy  and  iniquity. 

29  "  Wo  unto  you,  scribes  and  Pharisees,  hypocrites !  because 
)'e  biiild  the  tombs  of  the  prophets,  and  garnish  the -sepulchres 
of  the  righteous, 

30  And  say,  If  we  had  been  in  the  days  of  our  fathers,  we 

h  I.k.  11.42.-1  Or.  a  vr)dov,  dill  — k  1  S«m.l6  S2.  Hoa.  6.S.  Mic.  6.  8.  Ch.9.l3. 
&ia.7,-I  Mark?  4.     Luke  1 1   39 —in  Luke  1 1.  44.  Acls  23,  3  — n  Li.ke  11.  47. 


he  is  so  accustomed  to  stake  his  truth,  perhaps  even  \\\ssoul,  to 
things  whether  true  or  false,  that  an  oath  cannot  bind  him  ;  and 
indeed  is  as  little  respected  by  himself,  as  it  is  by  his  neiglibour. 
Common  swearing,  and  the  shocking  /"rei^uency  and  multi- 
plication of  oaths  in  civil  cases,  have  destroyed  all  respect  for. 
an  oatli ;  so  that  men  seldom  feel  themselves  bound  by  it :  and 
thus  it  is  useless  in  many  cases  to  require  it  as  a  confirmation, 
in  order  to  end  strife  or  ascertain  trutli.  See  the  note  on  ch.  v.  37. 

23.  Ye  pay  tithe  of  mint,  &c.]  They  were  remarkably  scru- 
pulous in  the  performance  of  all  the  rites  and  ceremonies  of 
religion,  but  totally  neglected  the  soul,  spirit,  and  practice  of 
godliness. 

Judgment]  Acting  according  to  justice  and  equity  towards 
all  mankind.  Mercy — to  the  distressed  and  miserable.  And 
faith  in  God,  as  the  fountain  of  all  righteousness,  mercy,  and 
truth.  The  scribes  and  Pliarisees  neither  begun  nor  ended 
their  works  in  God ;  nor  had  they  any  respect  unto  his  name 
in  doing  them.  They  did  them  to  be  seen  of  men,  and  they 
had  their  reward — human  applause. 

These  ought  ye  to  have  done,]  Our  Lord  did  not  object  to 
their  paying  tithe  even  of  common  pot-herbs — this  did  not  af- 
fect the  spirit  of  religion  :  but  while  they  did  this  and  such  like 
to  the  utter  neglect  of  justice,  mercy,  and  faith,  they  showed 
that  they  had  no  religion,  and  knew  nothing  of  its  nature. 

24.  Blind  guides,  which  strain  at  a  gnat,  a?id  swallow  a 
ca?nel.]  This  clause  should  be  thus  translated,  Ve  strain  out 
the  gnat,  but  ye  swallow  down  the  camel.  In  the  common 
translation,  "^e  s^raiw  at  ff^?m;,  conveys  no  sense.  Indeed 
it  is  likely  to  have  been  at  first  an  error  of  the  press?,  at  for 
OUT,  which,  on  examination,  I  find  escaped  in  the  edition  of 
1611  :  and  has  been  regularly  continued  since.  There  is  now 
before  me,  "  The  newe  Testament,  (both  in  Englyshe  and  in 
Laten)  of  Mayster  Erasmus  translacion,  imprynted  by  Wyl- 
lyam  Powell,  dwelynge  in  Flete  strete  :  the  yere  of  ourLordo 
M.CCCCC.XLVn.  the  fyrste  yere  of  the  kynges  (Edwd.  VL) 
most  gracious  rcygne  :"  in  whicli  the  verse  stands  thus  :  Ye 
blinde  gides,  which  strayne  out  a  gnat,  and  stcnlowe  a  cam- 
mel.  It  is  the  same  also  in  Edmund  Becke's  Bible,  printed  in 
London  ir>49,  and  in  scvei-Kl  others.— ffilCtlSDnfle  3  Qnatte, 
—MS.  Eng.  Bib.  so  Wic/clif. 

25.  Ye  timke  clean  the  outside]  The  Pharisees  were  exceed- 
ingly exact  in  observing  all  the  washings  and  purifications 
perscribedbylhe  law  :  but  paid  no  tttention  to  tltat  inward  pu- 
rity whicli  was  typified  by  them.  A  man  may  appear  clean 
without,  who  is  unclean  within  ;  but  outieard purity  will  not 
avail  in  the  siglit  of  God,  where  inward  holiness  is  wanting. 

Extortion  and  excess]  'Apirayri(  xai  aKpaaag,  rapine  and 
intemperance:  but  instead  of^ax/jaeriaf,  intemperance,  many  of 
the  best  MSS.,  CEFGIIKS.,  and  more  than  a  hundred  others, 
the  Syriac,  Arabic,  jEthiopic,  Slavonic,  with  Chrysostom, 
Euthym.  and  Theophylact,  have  aJixiaf,  injustice,  which 
Griesbach  has  admitted  into  the  text  instead  of  aKpaaiaf. 
The  latter  Syriac  has  both.  Several  MSS.  and  Versions  have 
OKadnpaiai,  uncleanness;  others  have  irAcowJiuf,  covetous- 
ness :  some  hare  novripiai,  wickedness;  and  two  of  the  an- 
cients have  iniquitate,  iniquity.  Suppose  we  put  them  all  to- 
gether, the  character  of  the  Pharisee  will  not  be  over  charged- 
They  were  full  of  ra;>ine  and  intemperance,  itijustice,  and 
unclea7i7iess,  covetousyiess,  -wickedness,  and  iniquity. 

27.  For  ye  are  like]  Tlapopotagere,  ye  exactly  resemble — 
the  parallel  is  complete. 

Whited  sepulchres]  White-itxisked  tombs.  As  the  law 
considered  those  unclean  who  had  touched  any  thing  belong- 
ing to  the  dead,  the  Jews  took  care  to  have  their  tombs  white- 
washed every  year,  that  being  easily  discovered,  they  might 
be  consequently  avoided. 

28.  Even  so  ye  also — appear  righteous  unto  men]  But 
what  will  this  appearance  avail  a  man,  when  God  sits  in  judg- 
ment upon  his  soul !  Will  the  fair  reputation  which  he  had 
acquired  among  men  while  his  heart  was  the  seat  of  unrighte- 
ousness, screen  him  from  the  stroke  of  that  justice,  which 
impartially  sends  all  impurity  and  unholiness  into  the  pit  of 
destruction  1  No.  In  the  sin  that  he  hath  sinned,  and  in 
which  he  hath  died,  and  according  to  that,  shall  he  bejudged 
and  punished :  and  his  profession  of  holiness  onlf  trnda  Wc 

107 


lamentation  over  the 


ST.  MATTHEW. 


destruction  of  Jerusalem. 


would  not  have  been  partakers  with  them  in  the  blood  of  the 
prophets. 

31  Wherefore  ye  be  witnesses  unto  yourselves,  that  ye  are 
the  childi-en  of  them  which  killed  the  prophets. 

32  >>  Fill  ye  up  then  the  measure  of  your  fathers. 

33  Ye  serpents,  ye  '■  generation  of  vipers,  how  can  ye  escape 
the  damnation  of  hell  1  ,.  j     ■ 

3111  d  Wherefore,  behold,  I  send  unto  you  prophets,  and  wise 
men,  and  scribes :  and  =  some  of  them  ye  shall  kill  and  crucify  ; 
and  f  some  of  them  sliall  ye  scourge  in  your  synagogues,  and 
persecute  them  from  city  to  city :  ,     ,    ,    j 

35  s  That  upon  yoii  may  come  all  the  righteous  ftlood  shed  up- 

a  Am  7  nl  re  1  Thess.  2.  15,-b  Gen.  15.  16,  1  Thess,  2.  16.-C  Ch.  3.  7.  &  12. 
34-dCh'31  M.'as.  Lukell.49.-eAcl3  5.40.  &7.  58,69.  &  22.  19.-f  Ch.  10.  17. 
SCor.  11.31,  25.— g  Rev.  13.24. 

sink  him  deeper  intotlie  lake  which  burns  with  unquench- 
able fire.     Reader  !  see  that  thy  heart  be  right  with  God. 

29.  Ye  build  the.  tombs  of  the  prophets}  It  appears,  that 
through  respect  ti  their  memory,  they  often  repaired,  and 
Eomethnes  beautified  the  tombs  of  the  prophets.  M.  De  la 
Valle,  in  his  journey  to  the  Holy  Land,  says,  that  when  he 
visited  the  cave  of  Machpelah,  he  saw  some  Jews  honouring  a 
sepulchre,  for  which  they  have  a  great  veneration,  with 
lighting  at  it  wax  candles,  and  burning  perfumes.  See  Har- 
mer,  vo'.  iii.  p.  416.  And  in  ditto,  p.  424.  we  are  informed  that 
building  tombs  over  tliose  reputed  saints,  or  beautifying  those 
already  built,  is  a  frequent  custom  among  tlie  Mohammedans. 

30.  We  would  not  have  been  partakers'}  They  imagined 
themselves  mach better  than  their  ancestors;  but  our  Lord, 
Vho  knew  what  they  would  do,  uncovers  their  hearts,  and 
ehows  them  tliat  they  are  about  to  be  more  abundantly  vile 
than  all  who  had  ever  preceded  them. 

31.  Ye  be  witnesses]  Ye  acknowledge  that  ye  are  the  chil- 
dren of  those  murderers,  and  ye  are  about  to  give  full  proof 
that  ye  are  not  degenerated. 

There  are  many  who  think,  that  had  they  lived  in  the  time 
of  our  Lord,  they  would  not  have  acted  towards  him  as  the 
jews  did.  But  we  can  scarcely  believe,  that  they  who  reject 
his  Gospel,  trample  under  foot  his  precepts,  do  despite  to  the 
Spirit  of  his  grace,  love  sin,  and  hate  his  followers,  would 
have  acted  otherwise  to  him  tnan  the  murdering  Jews,  had 
they  lived  in  the  same  times. 

32.  Pill  ye  up  then]  Notwithstanding  the  profession  you 
make,  ye  will  fill  up  the  measure  of  your  fathers— will  con- 
tinue to  walk  in  their  way,  accomplish  the  fulness  of  every 
evil  purpose,  by  murdering  me  ;  and  then,  when  the  measure 
pf  your  iniquity  is  full,  vengeance  shall  come  upon  you  to  the 
■uttermost,  as  it  did  on  your  rebellious  ancestors.  The  31st 
verse  should  be  read  in  a  parenthesis,  and  then  the  32d  will 
appear  to  be  what  it  is,  an  inference  from  the  .30th. 

Ye  will  fill  up,  or  fill  ye  up—rXtjpoxTaTC  but  it  is  manifest 
that  tlie  imperative  is  put  here  for  the  future,  a  thing  quite 
consistent  with  the  Hebreic  idiom,  and  frequent  in  the  Scrip- 
tures. So  John  ii.  19.  Destroy  this  temple,  &c.  i.  e.  Ye  will 
destroy  or  pull  down  this  temple,  and  1  will  rebuild  it  in  three 
days— ye  vnll  crucify  me,  and  I  will  rise  again  the  third  day. 
Two  good  MSS.  have  the  word  in  the  future  tense :  and  my  old 
US.  Bible  has   it  in  the  present— tSitt  (ye)  ful&'Ueil  tt)e 

tncsurc  of  uoiire  (your)  faUrts. 

33.  Ye  serpents,  ye  generation  of  vipers]  What  a  terrible 
stroke— Ye  are  serpents,  and  the  offspring  of  serpents.  This 
refers  to  ver.  31.  ;  they  confessed  that  they  were  the  children 
of  those  who  murdered  the  prophets :  and  they  are  now  going 
to  murder  Christ  and  his  loUowers,  to  show  that  they  have 
not  degenerated— an  accursed  seed,  of  an  accursed  breed.  My 
old  MS.  translates  this  place  oddly— ®Ee  SevpentfS,  ftUjtlS 

of  burveton»nats  of  cruris  ttiat  sltcn  tier  inoticfs. 

I'here  seems  to  be  here  an  allusion  to  a  common  opinion,  that 
the  young  of  the  adder  or  viper  wliich  are  bi-ought  forth  alive, 
eat  their  way  through  the  womb  of  their  mothers.  Hence 
ihat  ancient  enigma  attributed  to  Lactantius  : 

Non  possum,  nasci,  si  non  occidero  inatrem. 

Occidi  matrem  :  sed  vie  manet  exitus  idem. 

Id  mea  mors  faciei,  quod  jam  inea  fecit  origo. 

!Cx\.  Firm.  Symposium,  N.  xv. 

I  never  can  be  born,  nor  see  the  day. 

Till  through  my  parent's  womb  I  eat  my  way. 

Her  I  have  slain  ;  like  her  must  yield  my  breath, 

For  that  which  gave  me  life,  shall  cause  my  death. 
Every  person  must  see,  with  what  propriety  this  was  ap- 
plied to  the  Jews,  who  were  about  to  murder  the  very  person 
who  gave  them  their  being  and  all  their  blessings. 

34.  Therefore]  To  sliow  how  my  prediction.  Ye  will  fill  up 
the  measure  of  your  fathers,  ghall  be  verified,  Behold,  I  send 
(am  just  going  to  commission  them)  prophets,  &c.  and  some 
ye  will  kill,  with  (legal  process)  and  some  ye  will  crucify, 
pretend  to.try  and  find  guilty,  and  deliver  them  into  the  hands 
of  the  Hoinans,  who  shall,  tlircugh  you,  thus  ^\it  them  todeath. 
See  on  Luke  xl.  4fl.  By  prophets,  wise  men,  and  scribes,  our 
I.urd  Intends  the  evangelists,  apostles,  deacons,  &c.  who 
should  be  employed  in  proclaiming  his  Gospel:  men  who 
Bhoukl  equal  tlie  ancient  prophets,  their  wise  men,  and 
scribes,  in  all  the  gifts  and  graces  of  the  Holy  Spirit. 

S.').   Upon  tlie  earth]    Eti  rrn  jijj,  upon  this  land,  meaning 

proliably  the  land  of  Judea ;  for  thus  ttie  word  is  often  to  be 

.lindeistood.     The  national  punishment  of  all  the  innocent 

}>iot;d  which  had  been  shed  in  the  land,  shall  speedily  come 

108 


on  the  earth,  b  from  the  blood  of  righteous  Abel,  unto  » the  blood 
of  Zacharias,  son  of  Barachias,  whom  ye  slew  between  the  tem- 
ple and  the  altar. 

36  Verily  I  say  unto  you,  All  these  things  shall  come  upon  this 
generation. 

37  k  O  Jerusalem,  Jerusalem,  thou  that  killest  the  prophets, 
'  and  stonest  them  which  are  sent  unto  thee,  how  often  would 
""  I  have  gathered  thy  children  together,  even  as  a  hen  gather- 
eth  her  chickens  "  under  her  wings,  and  ye  would  not ! 

38  Behold,  your  house  is  left  unto  you  desolate. 

39  For  I  say  unto  you.  Ye  shall  not  see  me  henceforth,  till  ye 
shall  say,  "  Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 

h  Gen.  4.  8.  1  .lolm  3.  12.— i  2  Chron.  24.  20, 
21.— m  Deu.  32.  11,  12.  2  Esdraj  1.  .30.-11  Psai 
Chapter  81.  9. 


upon  you  ;  from  the  blood  of  Abel  the  just,  first  prophet  and 
preacher  of  righteousness,  Heb.  xi.  4.  2  Pet.  ii.  5.  to  the  blood 
of  Zachariah,  the  son  of  Barachiah-  It  is  likely  that  our 
Lord  refers  to  the  murder  of  Zachariah,  mentioned  2  Chron. 
xxiv.  20.  who  said  to  the  people.  Why  transgress  ye  the  com- 
mandments of  God,  so  that  ye  cannot  prosper  ?  Because  you 
have  forsaken  the  Lord,  he  hath  forsaken  you.  And  they 
conspired  against  him  and  stoned  him — at  the  commandment 
of  the  king,  in  the  court  of  the  house  of  the  Lord.  And  when 
he  died,  he  said.  The  Lord  look  upon  and  require  it :  ver.  21, 22. 

But  it  is  objected,  that  this  Zachariah  was  called  the  son  o( 
Jehoiada,  and  our  I<ord  calls  this  one  the  son  of  Barachiak- 
Let  it  be  observed,  1.  That  double  names  were  frequent  among 
the  Jews,  and  sometimes  the  person  was  called  by  one,  some- 
times by  the  other.  Compare  1  Sam.  ix.  1.  with  1  Chron.  vlii. 
33.  where  it  appears  that  the  father  of  Kish  had  two  names, 
Abiel  emd  Ner.  So  Matthew  is  called  Levi,  compare  Matt.  ix. 
9.  with  Mark  ii.  14.  So  Peter  was  also  called  Simon,  and  Leh- 
beus  was  called  Thaddeus,  Matt.  x.  2,  3.  2.  That  Jerome 
says,  that  in  the  Gospel  of  the  Nazarenes  it  was  Jehoiada-, 
instead  of  Barachiah.  3.  That  Jehoiada  and  Barachiah, 
have  the  very  same  meaning,  the  praise  or  blessing  of  Jeho- 
vah. 4.  That  as  the  Lord  required  the  blood  of  Zachariah  so 
fully,  that  in  a  year  all  the  princes  of  Judah  and  Jerusalem 
were  destroyed  by  the  Syrians,  and  Joash,  who  commanded 
the  murder,  slain  by  his  own  servants,  2  Chron  xxiv.  23 — 25. 
and  their  state  grew  worse  and  worse,  till  at  \ast  the  temple  was 
burned,  and  the  people  carried  into  captivity  by  Nebuzar^v- 
dan  :— so  it  should  be  with  the  present  race.  The  Lord  would, 
after  the  crucifixion  of  Christ,  visit  upon  them  the  murder 
of  all  those  righteous  men,  that  their  state  should  grow  worse 
and  worse,  till  at  last  the  temple  should  be  destroyej,  and 
they  finally  ruined  by  the  Romans.  See  this  prediction  in  the 
next  chapter  ;  and  see  Dr.  Whitby  concerning  Zachariah,  tlie 
son  of  Barachiah. 

Some  think  that  our  Lord  refers,  in  the  spirit  of  prophecy, 
to  the  murder  of  Zacharias,  son  of  Baruch,  a  rich  Jew,  who 
was  judged,  condemned,  and  massacred  in  the  temple  by  the 
Idumean  zealots,  because  he  was  rich,  a  lover  of  liberty,  and 
a  hater  of  wickedness.  They  gave  him  a  mock  trial,  and 
when  no  evidence  could  be  brought  against  him,  of  his  being 
guilty  of  the  crime  they  laid  to  his  charge,  viz.  a  design  to  be- 
tray the  city  to  the  Romans,  and  his  judges  had  pronounced 
him  innocent,  two  of  the  stoutest  of  the  zealots  fell  upon  him 
and  slew  him  in  the  middle  of  the  temple.  See  Josephus,  war, 
b.  iv.  chap.  v.  s.  5.  See  Crevler,  vol.  vi.  p.  172.  History  of  th» 
Roman  Emperors.  Othei-s  imagine,  that  Zachariah,  o;ie  ci 
the  minor  prophets,  is  meant,  who  might  haye  been  massa- 
cred by  the  Jews  :  for  though  the  account  is  riol  come  dowB 
to  us,  our  Lord  might  have  it  from  a  well-known  tradition  in 
those  times.  But  the  former  opinion  is  every  way  the  most 
probable. 

Between  the  temple  and  the  altar]  That  is,  between  th» 
sanctuary  and  the  altar  of  burnt-offerings. 

36.  Shall  come  upon  this  generation.]  Eot  tj}v  ytvtav  ravrnv, 
upon  this  race  of  men,  viz.  the  Jews.  This  phrase  often 
occurs  in  this  sense  in  the  evangelists. 

37.  O  Jerusalem,  Jerusalem]  1.  It  Is  evident  tl)at  our  blessed 
Lord  seriously  and  earnestly  wished  the  salvation  of  the  Jews. 
2.  That  he  did  every  thing  that  could  be  done  consistently  with 
his  own  perfections,  and  the  liberty  of  his  creatures,  to  effect 
this.  3.  That  his  tears  over  the  city,  Luke  xix.  41.  sufficiently 
evince  his  sincerity.  4.  That  these  persons  nevertheless 
perished.  And,  5.  That  the  reason  was,  they  would  not  be 
gathered  together  under  his  protectioti :  therefore  wrath,  i.  e. 
punishment,  came  upon  them  to  the  uttermost.  From  this  it 
is  evident,  (hat  there  have  been  persons  whom  Christ  wished 
to  save,  and  bled  to  save,  who  notwithstanding  perished,  be- 
cause they  would  not  come  unto  him,  John  v.  40.  The  meta- 
phor which  our  Lord  uses  her^  Is  a  very  beautiful  one.  When 
the  hen  sees  a  bird  of  prey  coming,  she  makes  a  noise  to 
assemble  her  cliickens,  that  she  may  cover  thein  with  her 
wings  from  the  danger.  The  Roman  eagle  is  ab.out  to  fall 
upon  the  Jewish  state — nothing  can  prevent  this  but  their 
conversion  to  God  through  Christ — Jesus  cries  throughout  the 
land,  publishing  the  Gospel  of  reconciliation — they  would  not 
assemble,  and  the  Roman  eagle  came  and  destroyed  them. 
The  hen's  affection  to  her  brood  Is  so  very  str-.ing  as  to  be- 
come proverbial  The  following  beautiful  Greek  epigram 
taken  from  tne  .\nthologia,  affords  a  very  fine  iUnf-t.ation  ol 
this  text. 

Xfif<f/)inef  vi(paic<r<Ti  rraXwoiiiva  riOai  ofvt  j 


How  God  resentt 


CHAPTER  XXIII. 


crucltij,  if-c.  in  man. 


TcKvotf  twaias  aft(licxcc  nrtpvyai. 
M£(T0a  HIV  ovpafiov  Kfivos  mXcacv  rf  yap  CftetvCv 

KiOcpoi  ovpaviuiv  ui'TimiXui  vtditaji'. 
tlpoKvn  Kai  McScta,  kut'  atfu{  aiieadrjTe, 

Mi;t£/)£S,  opmdiov  cpya  iiiaaKOfiivat. 

Anthol.  lib.  i.  Tit.  Ixx.^tvii.  edit.  Bosch,  p.  344. 

Beneath  her  fo.stering  wlni;  the  hen  defends 

Her  darling  olTspring  while  the  snow  descends  ; 

Throughout  the  winter's  day'anmov'd  defies 

The  chilling  tleeces  and  inclement  skies. 

Till  vanquisli'd  by  the  cold  and  piercing  blast, 

True  to  her  charge,  she  perishes  at  last! 

O  Fame  !  to  hell  this  fowl's  affection  bear; 

Tell  it  to  Progni  and  Mi-dea  there: — 

To  mothers  such  as  those,  the  tale  unfold. 

And  let  them  blush  to  hear  the  story  told  !  T.  Green. 
This  epigram  contains  a  happy  illustration  not  only  of  our 
Lord's  simile,  but  also  of  his  own  conduct.  How  long  had 
these  thankless  and  unholy  people  been  the  ohjects  of  his 
tenderest  cares!  For  more  tlian  two  thousand  years,  they 
engrossed  the  most  peculiar  regards  of  the  most  beneficent 
Providence;  and  during  the  three  years  of  our  Lord's  public 
inini.«try,  his  preaching  and  miracles  had  but  one  object  and 
aim,  the  instruction  and  salvation  of  this  tliouglitless  and 
disobedient  people.  For  their  sakes  ho  who  was  rich  became 
pnor,  that  they  through  his  poverty  might  be  rich  : — for  their 
sakes,  he  made  himself  of  ?)0  repiitatiuti,  and  took  upon  him 
the  form  of  a  servant,  and  became  obedient  unto  death,  even 
the  death  of  tlie  cross  !  He  died,  that  they  miglit  not  perish, 
but  have  everlasting  life.  Thus,  to  save  their  life,  he  freely 
abandoned  his  own. 

38.  Behold  your  house]  O  oiKof,  the  temple : — this  is  cer- 
tainly what  is  meant.  It  was  once  the  Lord's  temple,  God's 
OWN  house — but  now  he  siiys,  your  temple  or  house — to  inti- 
mate that  God  had  abandoned  it.  See  the  note  on  ver.  2L 
See  also  on  Luke  xiii.  35. 

39.  Ye  shall  not  see  me]  I  will  remove  my  Gospel  from 
you,  and  withdraw  my  protection. 

Till,  ye  shall  say,  blessed]  Till  after  the  fulness  of  the  Gen- 
tiles is  brought  in,  when  the  word  of  life  shall  again  be  sent 
unto  you,  then  will  ye  rejoice,  and  bless,  and  praise  him  that 
eometh  in  the  name  of  the  Lord,  with  full  antl  final  salvation 
for  the  lost  sheep  of  the  house  of  Israel.    See  Rom.  xi.  26,  27. 

Our  Lord  plainly  foresaw,  that  in  process  of  time,  a  spiritual 
domination  v.'ould  arise  in  his  church ;  and  to  prevent  its  evil 
influence,  he  leaves  the  strong  warnings  against  it  which  are 
contained  in  the  former  part  of  this  chapter.  As  the  religion 
of  Christ  is  completely  spiritual,  and  the  influence  by  whicli  it 
Is  produced  and  maintained,  must  come  from  heaven  ;  there- 
fore, there  could  be  no  master  or  head  but  himself;  for  as 
the  church  (the  assemblage  of  true  believers)  is  his  body,  all 
its  intelligence,  light,  and  life,  must  proceed  from  him  alone. 
Our  forefathers  noted  this  well ;  an  '  this  was  one  of  the  grand 
arguments  by  which  they  overturned  the  papal  pretensions 
to  supremacy  in  this  country.  In  a  note  on  verse  9.  in  a  Bible 
published  hy  Edmund  Becke  in  1549,  the 4th  of  Edward  VL  we 
find  the  following  words  :  ffinll  ItO  matt  nOUf  fatllCr  UpOH 

tpc  cartl).  jB^cre  fs  tjif  JoLsfioppc  or^flomc  tJfclarcK 
aplamc  ^ntfcJjrfstc,  fixtljai1)c  InoultJc  be  calleU  tl)c 
"most  polDE  fatbev ;  anU  tbat  all  CCkfstcn  men  sboulKe 
acRnotol?t)ge  bwm  for  tto  Icsse  tften  tfjcir  spntituall 


fatiiec    nottoitftstanUinge    tbcsc    planne   toorlics  of 

G!1)l"lSte.  It  is  true,  notliing  can  be  plainer- ;  and  yet,  in  Ihf! 
face  of  these  commands,  the  pope  has  claimed  the  honour; 
and  millions  of  men  liave  been  so  stupid  as  to  concede  it.  May 
those  days  of  darkness,  tyranny,  and  disgrace,  never  return. 
From  the  13tli  to  the  39th  verse,  our  Lord  pronounces  eight 
woes,  or  rather  pathetic  declarations,  against  the  scribes  and 
Pharisees.  I.  For  their  unwillingness  to  let  the  common 
people  enjoy  the  pure  word  of  God,  or  its  right  explanation  ; 

Ye  shut  up  the  kingdom,  &c.  ver.  13.  2.  For  their  rapacity 
and  pretended  sanctity  in  order  to  secure  their  secular  ends  : 

Ye  devour  widow's  houses,  &c.  ver.  14.  3.  For  their  pre- 
tended zeal  to  spread  the  kingdom  of  God,  by  making  prose- 
lyt(?s,  when  they  had  no  other  end  in  view  than  forming  in- 
stnunents  for  the  purposes  of  their  oppression  and  cruelty  : 

Ye  compass  sea  and  land,  &c.  ver.  15.  4.  For  their  bad 
doctrine,  and  false  interpretations  of  the  Scriptures,  and  their 
dispensing  with  the  most  solemn  oaths  and  vows  at  pleasure. 

Ye  blind  guides,  which  say.  Whosoever  shall  swear  by  the 
temple,  it  is  nothing,  &c.  ver.  16 — 22.  5.  For  their  supersti- 
tion in  scrupulously  attending  to  little  things,  and  things  not 
commanded,  and  omitting  matters  of  great  importance,  thi5 
practice  of  which  God  had  especially  enjoined  :  Ye  pay  lithe 
of  mint  and  cummin,  &c.  ver.  23,  24.  6.  For  their  hypocri- 
sy, pretending  saintship,  and  endeavouring  to  maintain  do- 
cency  in  their  outward  conduct,  while  they  had  no  other  ob 
ject  in  view  than  to  deceive  the  people,  and  make  them  acqui- 
esce in  their  oppressive  measures:  Ye  make  clean  the  out- 
aide  of  the  cup,  ver.  25,  26.  7.  For  the  depth  of  their  inward 
depravity  and  abomination,  having  nothing  good,  fair,  or  Fup- 
portable,  but  the  mere  outside. — Most  hypocrites  and  wicked 
men  have  some  good:  but  these  were  radically  and  totally 
evil :  Ye  are  like  unto  whited  sepulchres — within  full — of  all 
uncleanness,  ver.  27,  28.  8.  For  their  pretended  concern  for 
the  holiness  of  the  people,  which  proceeded  no  further  than 
to  keep  them  free  from  such  pollutions  as  they  miglit  acci- 
dentally and  innocently  contract  by  casually  stepping  on  the 
place  where  a  person  had  been  buried  :  and  for  their  affectiid 
regret  that  their  fathers  had  killed  the  prophets,  while  them- 
selves possessed  and  cultivated  the  same  murderous  inclina- 
tions: Ye — garnish  the  sepulchres  of  the  righteous,  and 
say,  if  ye  had  been,  &c.  ver.  29,  30. 

It  is  amazing  with  what  power  and  authority  our  blessed 
Lord  reproves  this  bad  people.  This  was  the  last  discourse 
they  ever  heard  from  him  :  and  it  is  surprising,  consid'-ring 
their  wickedness,  that  they  waited  even  for  a  mock  trials  and 
did  not  rise  up  at  once  and  destroy  him.  But  the  time  was 
not  yet  come,  in  which  he  was  to  lay  down  his  life,  for  no  man 
could  take  it  from  him. 

While  he  appears  in  this  last  discourse  with  all  the  autho- 
rity of  a  lawgiver  and  judge,  he  at  the  same  time  shows  the 
tenderness  and  compassion  of  a  friend  and  a  father ;  he  bi-- 
holds  their  awful  state — his  eye  affects  his  heart,  and  ho 
weeps  over  them  !  Were  not  the  present  hardness  and  final 
perdition  of  these  ungodly  men  entirely  of  themsi-lvesl 
Could  Jesus,  as  the  Supreme  God,  have  fixed  their  reproba- 
tion from  all  eternity  by  any  necessitating  decree  :  and  yet 
weep  over  the  unavoidable  consequences  of  his  own  sovereign 
determinations'?  How  absurd  as  well  as  shocking  is  the 
thought !  This  is  Jewish  exclusion  :  Credat  Judseus  Apelta 
I  — non  ego. 


CHAPTER  XXIV. 

Christ  foretells  the  destruction  of  the  temple,  1,  2.  His  disciples  inquire  when  and  what  shall  be  the  signs  of  this  destrue, 
tion,  3.  Our  Lord  answers,  and  enumerates  them— false  Ckrists,  5.  Wars,  famines,  pestilences,  and  earthquakes,  6 — S. 
Persecution  of  his  followers,  9.  Aposlacy  from  the  truth,  10 — 13.  General  spread  of  the  Gospel,  14.  Ife  fore/el  Is  the  in- 
vestment of  the  city  hy  the  Romans,  15 — 18.  The  calamities  of  those  times,  19 — 22.  Warns  them  against  sednctiojt  h<t 
false  prophets,  23—26.  77ie  suddenness  of  these  calamities,  27,  28.  Total  destruction  of  the  Jewish  polity,  29 — 31.  7'lie 
whole  illustrated  by  the  parable  of  a  fig-'tree,  3A  33.  The  certainty  of  the  event,  though  the  time  !s  concealed,  34—36. 
Careless  slate  of  the  people,  37 — 41.  The  necessity  of  watchfulness  andftdelity,  illustrated  by  the  parable  of  the  tiro  «rt 
rants,  one  faithful,  the  other  wicked,  42—51.     [A.  M.  4033.    "A.  D.  29.     An.  Olymp.  CCII.  1.] 


AND  »  Jesus  went  out,  and  departed  from  the  temple  :  and 
his  disciples  came  to  him  for  to  show  him  the  buildings  of 
(he  temple. 

»Ch.2I.M.    H»?.  2.9.    Mat.  3.1.    Mark  13.  St.    Luke  1.5. 


NOTES.— This  chapter  contains  a  prediction  of  the  utter 
destruction  of  the  city  and  temple  of  Jerusalem,  and  the  sub- 
version of  the  whole  political  constitution  of  ttie  Jews  :  and 
Is  one  of  the  most  valuable  portions  of  the  New  Coveucint 
Scriptures,  with  respect  to  the  evidence  which  it  furnishes  of 
the  truth  of  Christianity.  Every  thing  which  our  Ix)rd  fore- 
told should  come  on  the  temple,  city,  and  people  of  the  Jews, 
Jjas  been  fulfilled  in  the  most  correct  and  astonishing  man- 
ner ;  and  witnessed  by  a  writer  who  was  present  during  the 
whole,  who  was  himself  a  Je.v,  and  is  acknowledged  to  be 
a  historian  of  indisputable  veracity  in  all  those  transactions 
Which  concern  the  destruction  of  Jerusalem.  Without  ha- 
ving designed  it,  he  has  written  a  commentary  on  our  Lord's 
Words,  and  shown  how  every  tittle  was  punctually  fulfilled, 
though  he  knew  nothing  of' i\\e  Scripture  which  contained 
this  remarkable  prophecy.  His  account  will  be  frequently 
•"^erred  to  in  the  course  of  these  notes  :  as  also  the  admira- 
ble work  of  Bishop  Newton  on  the  Prophecies. 

;  1  r?*  1-  -^"rf  Jesus  went  out.  and  departedfrom  the  tern- 
vie]  Or,  And  Jesua  going  out  of  the  temple,  icas  going  aicuy. 


2  And  Jesus  said  unto  them,  •>  See  ye  not  all  these  things! 
Verily  I  say  unto  you,  '  There  shall  not  be  left  here  one  stone 
upon  another,  that  shall  not  be  thrown  down. 

b  MIc.  3.  12.  Lk.  21.  5,  tic c  1  Kings  9.  7.  Jer.  26.  18.  Mic.  3.  12.  Luk«  19.  44'. 


This  is  the  arrangement  of  the  words,  in  several  eminent  ma- 
nuscripts, versions,  and  fathers  ;  and  is  much  clearer  than 
that  in  the  common  translation.  The  Jews  say  the  temple 
was  builded  of  white  and  green  spotted  marble.  See  Light- 
foot.  Josephus  says,  the  stones  were  white  and  strong;  fifty 
feet  long,  twenty-four  broad,  and  sixteen  thick.  Anliq.  b. 
15.  c.  xi.     See  Mark  xiii.  1. 

2.  -See  ye  not  alt  these  Ihings7]  The  common  text,  and 
many  manuscripts,  have  ov  (iXcncre,  do  ye  not  see,  or  consi- 
der. But  the  negative  particle  is  omitted  by  several  ex- 
cellent  manuscript.-;,  by  the  Coptic,  Sahidic,  .^rmetiian,  .lEthio- 
pic,  Slavonic,  Vulgate,  and  ftala  versions,  and  by  some  of 
the  primitive  fathers,  who  all  read  it  thus.  See  or  consider  all 
these  things. 

There  shall  not  be  left  here  one  stone]  These  seem  to  have 
been  the  la.it  words  he  spoke  as  he  left  the  temple,  into  which 
he  never  afterward  entered  :  and  when  he  got  to  the  mount 
of  Olives  he  renewed  the  discourse.  From  this  mount,  on 
which  our  Lord  and  his  disciples  now  sat,  the  whole  of  the 
j  citv,  and  particularly  the  temple,  were  clearly  seen.  This 
109 


^gns  thai  shall  precede 


ST.  MATTHEW. 


the  destruction  of  JerUsaUih. 


3  H  And  as  he  sat  upon  the  mount  of  Olives,  the  °  disciples 
came  unto  him  privately,  saving.  bTell  us,  when  shall  tliese 
things  be  1  and  wha:t  shali  be  the  sign  of  thy  coming,  and  of  the 
find  of  the  world? 

4  And  .Jesus  answered  and  said  unto  them,  'Take  heed  that 
no  man  deceive  you, 

.  5.  1.— c  Eph.  5.  6.    Col.  3.  P,  18.    2  Thessalonlans  2.  3. 


part  of  our  Lord's  prediction  was  fulfilled  in  the  most  literal 
manner.  Josephus  says,  War,  book  vii.  c.  1.  "  Cesar  gave 
orders  that  they  sliould'now  demolish  Ike  irhnle  city  and  tern- 
pie,  TC  TToXtv  avaaav  koi  tov  vcr.yy  KaTaTKCTTTtiv,  except  the 
tlirec  towers,  Phaselus,  Hippiciis,  aud  Mariaimie,  and  a 
part  of  the  western  wall,  and  these  were  spared  ;  but  for  all 
the  rest  of  the  wall,  it  was  laid  so  completely  even  witKthe 
ground,  by  those  wlio  dug  it  up  to  the  foundation,  that  there 
was  left  nothing  to  make  tliose  that  came  thither  believe  it 
had  ever  been  inhabited."  Maimonides,  a  .Jewish  rabbin,  in 
Tract.  Taanith,  e.  4.  says,  "That  the  very  foundations  of 
the  temple  were  digged  up,  according  to  the  Roman  custom." 
His  words  are  these,  "  On  that  ninth  day  of  the  month  Ab, 
fatal  for  vengeance,  the  wicked  Turnus  Rufus,  of  the  chil- 
dren of  Edom,  ploughed  up  the  temple,  and  the  places  round 
about  it,  that  the  saying  miglit  be  fulfilled,  Zion  shall  be 
ploughed  as  ajield."  This  Turnus,  or  rather  Terentius  Ru- 
fus, was  left  general  of  the  army  by  Titus,  with  commission, 
as  the  .Jews  suppose,  to  destroy  the  city  and  the  temple,  as 
Josfphns  observes. 

The  temple  was  destroyed,  1st.  Justly ;  because  of  the 
sin.'!  of  the  .Jews.  2dly.  Mercifully ;  to  take  away  from  them 
llic  occasion  of  continuing  in  Judaism  :  and,  3dly.  Mysteri- 
ously ;  to  show  that  the  ancient  sacrifices  were  abolished, 
nnd  that  the  whole  Jewish  economy  was  brought  to  an  end, 
and  the  Chri.slian  dispensation  introduced. 

3.  Tell  IIS,  jcAe?i  shall  these  things  be  7]  There  appear  to  be 
three  questions  asked  here  by  the  disciples.  1st.  When  shall 
these  things  be!  viz.  the  destruction  of  the  city,  temple,  and 
Jtirish  state.  2dly.  W7iat  shall  be  the  sign  of  thy  coming  ? 
viz.  to  e:mute  these  judgments  upon  them,  and  to  establish 
thy  own  church  :  and,  3dly.  When  shall  this  iiwrld  end?  when 
v'.'ilt  thou  come  to  judge  the  quick  and  the  dead?    But  there 

.are  some  who  maintain  that  these  are  but  tliree  parLs  of  the 
same  question,  and  that  our  Lord's  answers  only  refer  to  the 
destruction  of  the  Jewish  state,  and  that  nothing  is  spoken 
here  concerning  the  last  or  judgment  day. 

End  af  the  ivorld]  Tov  aioivuf  ;  or,  of  the  age  :  viz.  the 
Jewish  economy,  which  is  a  frequent  accommodated  mean- 
ing of  the  word  aion;  the  proper  meaning  of  which  is,  as 
.d r(S/o//e  (De-(;rElo)  observes,  etehnal.  A<oii',  quasi  aei  o)v, 
continual  being  ;  and  no  words  can  more  forcibly  point  ont 
eternity  than  these.     See  the  note  on  Gen.  xxi.^33. 

4.  Take  heed  that  no  man  deceive  you.]  Tlfe  world  is  full 
of  deceivers,  and  it  is  only  by  taking  heed  to  the  counsel  of 
Olirist,  that  even  his  followers  can  escape  being  ruined  by 
them.  From  this  to  ver.  31.  our  Lord  mentions  tlie  sign's 
which  should  precede  his  coming. 

The  FIRST  sign  is  false  Christs. 

5.  For  mavy  shall  come  in  my  name's  Josephus  says,  (War, 

b.  ii.  c.  13.)  that  there  were  many,  who,  pretending  to  di- 
vine inspiration,  deceived  the  people,  leading  ntit  numbers 
of  them  to  the  desert,  pretending  that  Ood  would  there  show 
them  the  signs  of  liberty,  meaning  redemption  from  the  Ro- 
man power:  and  that  an  Egyptian  false  prophet  led  30,000 
nten  into  the  desert,  who  were  almost  all  cut  oflT  by  Felix. 
See  Acts  xxi.  38.  It  was  a  just  judgment  for  God  to  deli- 
ver up  that  people  into  the  hands  oi  false  Christs,  who  had 
rejected  the  true  one.  Soon  after  our  Lord's  crucifixion,  Si- 
mon Magus  appeared,  and  persuaded  the  people  of  Sama- 
ria that  he  was  the  great  power  of  God,  viii.  9,  10.  and  boast- 
ed among  the  Jews  that  he  was  the  sen  of  God. 

2.  Of  the  same  stamp  and  character  was  also  Dosithejis, 
the  Samaritan,  who  pretended  that  he  was  the  Christ  fore- 
told by  Moses. 

3.  About  twelve  years  after  the  death  of  our  Lord,  when 
Cuspius  /^adas  was  procurator  of  Judea,  arose  an  impos- 
tor of  the  name  of  Theudas,  who  said  he  was  a  prophet, 
nnd  persuaded  a  great  multitude  to  follow  him  witli  their 
best  effects  to  the  river  Jordan,  which  he  promised  to  divide 
for  their  passage ;  and  saying  these  things,  says  Josephus, 
he  deceived  m.any :  almost  the  very  words  of  our  Lord. 

4.  A  few  years  afterward,  under  the  reign  of  Nero,  while 
Felix  was  procurator  of  Judea,  imposters  of  this  stamp  were 
so  frequent,  that  some  were  taken  and  killed  almost  every 
day.    Jos.  Ant.  b.  xx.  c.  4.  and  7. 

The  SECOND  sign,  wars  and  commotions. 

6.  The  next  signs  given  by  ovir  Lord  are  wars  and  rumours 
of  wars,  &c.]    These  may  be  seen  in  Josephus,  Ant.  b.  xviii. 

c.  9.  War,  b.  ii,  c.  10.  especially  as  to  the  rumours  of  tears, 
when  Caligula  ordered  nis  statue  to  be  set  up  in  the  temple 
of  God,  which  the  Jews  having  refused,  had  every  reason  to 
expect  a  war  with  the  Romans  :  and  were  in  such  consterna- 
tion on  the  occasion,  that  they  even  neglected  to  till  their  land. 

7.  Nation  shall  rise  against  nation]  This  portended  the 
disserjsions,  insurrections,  and  mutual  slaughter  of  the  .Jews, 
and  thoae  of  other  nations,  who  dwelt  in  the  same  cities  to- 
gether; asparticularly  at  Cesarea,  where  the  Jews  and  Syri- 
ans contended  about  the  right  of  the  city,  which  ended  there 

110 


6  For  d  many  shall  come  in  my  name,  saying,  I  am  Chriit  s 
'  and  .shall  deceive  many. 

6  And  ye  shall  hear  of  wars,  and  rtimoUrs  tif  wars:  see  that 
ye  be  not  troubled :  for  all  these  things  must  come  to  psiss,  but 
the  end  is  not  yet. 

7  For  f  nation  shall  rise  against  nation,  and  kingdom  against 

d  .ler.  14.  14.  &23.  21,25.  Vor.  24.  John  5.  43.— c  Ver.  U.— f  2  Chron.  16.  6.  laa, 
10.2.     Hag.  2.  22.     Zech.  14.  13. 


in  the  total  expulsion  of  the  Jews,  above  20,000  of  whom  were 
slain.  The  whole  JeW'jh  nation  being  exasperated  at  this, 
flew  to  arms,  and  burnt  and  plundered  the  neighbouring  cities 
and  villages  of  the  Syrians,  making  an  immense  slaughter  of 
the  people.  The  Syrians,  in  return,  destroyed  not  a  less  num- 
ber of  the  Jews.  At  Scytnopolis  they  murdered  upwards  of 
13,000.  At  Ascalon  they  killed  2,500.  At  Ptolemais  they 
slew  2,000,  and  made  many  prisoners.  The  Tyrians  also  put 
many  Jews  to  death,  and  imprisoned  more  :  the  people  of 
Gadara  did  likewise,  and  all  tlie  other  cities  of  Syria  in  pro- 
portion, as  they  hated  or  feared  the  .Jews.  At  Alexandria 
the  Jews  and  heathen  fought,  and  50,000  of  the  former  were 
slain.  The  people  of  Damascus  conspired  against  the  .Jews 
of  that  city,  and  assaulting  them  unarmed,  killed  10,000  of 
them.     See  Bishop  Neicton,  and  Dr.  Lardner. 

Kingdom  against  kingdom]  This  poitended  the  open  war* 
of  different  tetrarchies  and  provinces  against  each  other.  1st. 
That  of  the  Jews  and  Galileans  against  the  Samaritans,  for 
the  murder  of  some  Galileans  going  up  to  the  feast  of  Jeru- 
salem, while  Cuinanus  was  prociu^ator.  2dly-  That  of  the 
whole  nation  of  the  Jeies  against  the  Romans  and  Agrippa, 
and  other  allies  of  the  Roman  empire  ;  which  began  when 
Gessius  Florus  was  procurator.  3dly.  That  of  the  civil  war 
in  Italy,  while  Otho  and  Vitellius  were  contending  for  the  em- 
pire, it  is  worthy  of  remark,  that  the  Jews  themselves  say, 
"  In  the  time  of  the  Messiah,  wars  shall  be  stirred  up  in  the 
world;  nation  shall  rise  against  nation,  and  city  against  city." 
Sohar  Kadash.  "  Again,  Rab.  Eleasar,  the  son  of  Abina, 
said,  When  ye  see  kingdom  rising  against  kingdom,  then  ex- 
pect the  immediate  appearance  of  the  Messiah."  Bereshith 
Rabba,  sect.  42. 

The  THIRD  sign,  pestilence  anA  famine. 

It  is  further  added,  that.  There  shall  be  famines  and  peS' 
tilences]  There  was  a /amine  foretold  by  Agabus,  (Actsxi. 
28.)  which  is  mentioned  by  Suetonius,  Tacitus,  and  Eti- 
sebius ;  which  came  to  pass  in  the  days  of  Claudius  Cesar ; 
and  was  so  severe  at  Jerusalem,  that  Josephus  says  (Ant.  b. 
x.v.  c.  2.)  many  died  for  lack  of  food.  Pestilences  are  the  usual 
attendants  of  famines  ;  as  the  scarcity  and  badness  of  provi- 
sions generally  produce  epidemic  disorders. 

The  FOURTH  sign,  earthquakes,  or  popular  commotions. 

Earthquakes  in  divers  places]  If  we  take  the  word  aeiofioi 
from  atiM  Xo  shake,  in  the  first  sense,  then  it  means  particu- 
larly those  popular  commotions  and  insurrections  which  have 
already  been  noted  :  and  this  I  think  to  be  the  true  meaning 
of  the  word :  but  if  we  confine  it  to  earthquakes,  there  were 
several  in  those  times  to  which  our  T.ord  refers;  particularly 
one  at  Crete  in  the  reign  of  Claudius  :  one  at  Smyrna,  Mile- 
tus, Chios,  Samos.  See  Grotius.  One  at  Rome,  mentioned 
by  Tacitus ;  and  one  at  Laodicea  in  the  reign  of  Nero,  in 
which  the  city  was  overthrown,  as  were  likewise  Ilierapolis 
and  Co/o.5se.  See  Tacit.  Annal.  lib.  xii.  and  lib.  xiv.  one  at 
Campania,  mentioned  by  Seneca ;  and  one  at  Rome  in  the 
reign  of  Galha,  mentioned  by  Suetonius  in  the  life  of  that 
emperor.  Add  to  all  tiiese,  a  dreadful  one  in  Judea,  mentioned 
by  Josephus,  (War,  b.  iv.  c.  4.)  accompanied  by  a  dreadfu, 
tempest,  violent  winds,  vehement  showers,  and  continual 
lightnings  and  thunders :  which  led  many  to  believe  that 
these  things  portended  some  uncommon  calamity. 

The  FIFTH  s\gn,  fearful  portents. 

To  th«se  St.  Luke  adds  that  tliere  shall  be  fearful  sights  and 
great  signs  from  heaven,  (chap.  xxi.  11.)  Josephus,  in  his 
preface  to  the  Jewish  War,  enumerates  these.  1st.  A  star 
hung  over  the  city  like  a  sirord;  and  a  comei  continued  a  whole 
year.  2d.  The  people  being  assembled  at  the  feast  of  unlea- 
vened bread,  at  tlie  ninth  hour  of  the  night,  a  great  light 
shone  about  the  altar  and  the  temple,  and  this  continued  for 
half  an  hour.  3d.  At  the  same  feast,  a  cow  led  to  sacrifice 
brought  foi-th  a  lamb  in  the  midst  of  the  temple  !  4th.  The 
eastern  gate  of  the  temple,  which  was  of  solid  brass,  and 
very  heavy,  and  could  hardly  be  shut  by  twenty  men,  and  was 
fastened  by  strong  bars  and  bolts,  was  seen  at  the  sixth  hour 
of  the  night  to  open  of  its  own  accord .'  5th.  Before  sun-setting 
there  were  seen  over  all  the  country,  chariots  and  armies 
fighting  in  the  clouds,  and  besieging  cities.  6th.  At  the  feast 
of  pentecost,  when  the  priests  were  going  into  the  inner  tem- 
ple by  night,  to  attend  their  service,  tliey  heard  first  a  motion 
and  noise,  and  then  a  voice  as  of  a  multitude,  saying.  Let  us 
DEPART  HENCE.  7th.  What  Josephus  reckons  one  of  the  most 
terrible  signs  of  all  was,  that  one  Jesus,  a  country  fellow, 
four  years  before  the  tear  began,  and  when  the  city  was  in 
peace  and  plenty,  came  to  the  feast  of  tabernacles,  and  ran 
crying  up  and  down  the  streets,  day  and  night:  "A  voice  from 
the  east !  a  voice  from  tlie  west !  a  voice  from  the  four  winds ! 
a  voice  against  Jerusalem  and  the  temple !  a  voice  against  the 
bridegrooms  and  the  brides!  and  a  voice  against  all  the  peo- 
ple !"  Though  the  magistrates  endeavoured  by  stripes  and 
tortures  to  restrain  him,  yet  he  still  cried  with  a  mournful 
voice,  "  Wo,  wo  to  Jerusalem  !"  And  this  he  continued  to  do 


Persecutions  of  the 


CHAPTER  XXIV. 


disciples  foretold. 


kingdom:  and  there  shall  be  famines,  and  pestilences,  and 
earthciuakes,  in  divers  places. 

8  All  these  are  the  beginning  of  sorrows. 

9  *  Then  shall  they  deliver  you  up  to  be  afflicted,  and  shall 
kill  you;  and  ye  shall  be  haled  of  all  nations  for  my  name's 
sake. 

10  And  then  shall  many  bbc  offended,  and  shall  betray  one 
another,  and  shall  hate  one  anotlier 

11  And  °  many  false  prophets  shall  rise,  and  "i  shall  deceive 
many. 

12  And  because  iniquity  shall  abound,  the  love  of  many  shall 
wax  cold. 

13  *  But  he  that  shall  endure  unto  the  end,  the  same  shall  be 
saved. 

14  And  this  f  Gospel  of  the  kingdom  ^  shall  be  preached  in  all 

s  Ch.  10.  17.  Mark  13.  9.  I.uko  31.  W.  .'nhn  15.  30.  &  16  9.  Acts  4.  2,  3.  &.  7.  O"). 
&12.l,&'-.  lFct.4.i6.  Pfv  2.  10^13— bCh.  11.  6.  4t  13.  57.  2  Tim.  1.  15.  fc4. 
10,  16.-C  Ch.  7.  15.     Acts  iJ.  '3,     2  Pet.  2.  1. 


for  several  years  together,  going  about  the  walls  and  crying 
with  a  loud  voice ;  "  Wo,  wo  to  the  city,  and  to  the  people,  and 
to  the  temple  ;"  and  as  he  added  "wo,  wo,  to  myself!"  a  stone 
from  some  sling  or  engine  struck  him  dead  on  the  spot !  It  is 
worthy  of  remark,  that  Josephus  appeals  to  the  testimony  of 
others,  who  saw  and  heard  these  fearful  things.  7'acitus,  a 
Roman  historian,  gives  very  nearly  the  same  account  with 
that  of  Josephus.     Hist.  lib.  v. 

8.  All  these  are  the  beginning  of  sorrows.)  SISivmi/,  tra- 
vailing pains.  Tlie  whole  land  of  Judi'a  is  represented  under 
the  notion  of  a  woman  in  grievous  travail ;  but  our  Lord  in- 
timates that  all  that  had  already  been  mentioned,  were  only 
the  first  pangs  and  throes,  and  nothing  in  comp.irison  of  tliat 
hard  and  death-bringing  labour,  which  should  afterward  take 
place. 

From  the  calamities  of  the  nation  in  general,  our  Lord  passes 
to  those  of  the  Christians  ;  and  indeed  the  sufTerings  of  his 
followers  were  often  occasioned  by  the  judgments  sent  upon 
the  land,  as  the  poor  Christians  were  charged  with  being  tlie 
cause  of  these  national  calamities;  and  were  cruelly  perse- 
cuted on  tnat  account. 

9.  Then  shall  they  deliver  yon  up  to  he  afflicted]  Rather, 
Then  they  will  deliver  you  up  to  affliction,  et;  dXixpiv.  By  a 
bold  fisure  of  speech,  affliction  is  liere  personified.  They  are 
to  be  delivered  into  affliction's  own  hand,  to  be  harrassed  by 
all  the  modes  of  inventive  torture. 

Ye  shall  be  hated  of  all  nations]  Both  Jeii)  and  Gentile 
will  unite  in  persecuting  and  tormenting  you.  Perhaps  iracrwi/ 
TUiv  tQvwv  means  all  the  Gentiles,  as  in  tlie  parallel  places  in 
Mark  xiii.  9 — 11.  and  in  Luke  xxi.  12—15.  the  Jewish  perse- 
cution is  mentioned  distinctly.  Ye  shall  be  delivered  up  to 
COUNCILS,  and  be  beaten  in  synagogues,  and  ye  shall  stand 
before  governors  and  kings  for  my  name's  sake — be  not  anx- 
iously careful  beforehand  what  ye  shall  speak — for  ye  are  not 
the  speakci-s,  but  the  Holy  Spirit  will  speak  by  you — I  will 
give  you  utterance  and  wisdom,  which  all  your  adversaries 
shall  not  be  able  to  contradict  or  resist  We  need  go  no  fur- 
ther than  the  Acts  of  the  Apostles  for  the  completion  of  these 
Sarticulars.  Some  were  delivered  to  councils,  as  Peter  and 
ohn.  Acts  iv.  5.  Some  were  brouglit  before  rulers  and  kings, 
as  Paul  before  Gallio,  chap,  xviii.  12.  before  Felix,  xxiv.  be- 
fore Fc.'itus  and  Agrippa,  xxv.  Some  had  utterance  and  wis- 
dom tehich  their  adversaries  were  not  able  to  resist ;  so  Ste- 
phen, chap.  vi.  10.  and  Paul,  who  made  even  Felix  himself 
tremble,  chap.  xxiv.  2.'>.  f^ome  were  imprisoned,  a.s  Peter  and 
John,  clmp.  iv.  3.  Some  were  beaten,  as  Paul  and  Silas,  chap, 
xvi.  23.  Some  were  put  to  death,  as  Stephen,  chap.  vii.  59. 
and  James  the  brother  of  John,  chap.  xii.  2.  But  if  we  look 
beyond  the  book  of  the  Acts  of  the  Apostles,  to  the  bloody 
persecutions  under  Nero,  we  sliall  find  these  predictions  still 
more  amply  fulfilled  ;  in  these,  inuiiberless  Christians  fell, 
besides  those  two  champions  of  the  faith,  Peter  and  Paul. 
And  it  was,  as  says  TertuUian,  nominis  prcelium,  a  war 
against  the  very  name  of  Christ ;  for  he  who  was  called  Chris- 
tian, had  committed  crime  enough  in  bearing  the  name,  to  be 
put  to  death.  So  true  were  our  Saviour's  words  that  they 
should  be  hated  of  all  men  for  his  name's  sake. 

But  they  were  not  only  to  be  hated  by  the  Gentiles,  but  they 
were  to  be  betrayed  by  apostates : 

10.  Then  shall  many  be  offended,  and  shall  betray  one  an- 
other] To  illustrate  this  point,  one  sentence  out  of  Tacitus 
(Annal.  1.  xv.)  will  be  sufficient,  who  speaking  of  the  persecu- 
tion under  Nero,  says,  At  first  several  were  seized,  who  con- 
fessed, and  then,  by  their  discovery,  a  great  multitude  of 

others  were  convicted  and  executed. 

11.  False  prophets]  .Vlso  were  to  be  raised  up;  such  as 
Si7no}t  Magus  and  his  followers  ;  and  the  false  apostles  com- 
plained of  by  St.  Paul,  2  Cor.  xi.  13.  who  were  deceitful  work- 
ers, transforming  themselves  into  the  apostles  of  Christ. 
Such  also  were  Hymeneus  and  Philetus,  2  Tim.  ii.  17,  IS. 

12.  The  love  nf  many  shall  wax  cold]  By  reason  of  these 
trials  and  persecutions  from  without,  and  those  apostacies 
and  false  prophets  from  within,  the  love  of  many  to  Christ 
and  his  doctrine,  and  to  one  anotlier,  shall  grow  cold.  Some 
openly  deserting  the  faith,  as  ver.  10.  others  corrupting  it,  as 
ver  11.  and  others  growing  indifferent  about  it,  as  ver.  12. 
Even  at  this  early  period  there  seems  to  have  been  a  very  con- 
siderable defection  in  several  Christian  churches  ;  see  Gal.  iii. 
1—4   2Thess.  iii.  1,  &c.  2  Tim.  i.  15. 


the  world  for  a  witness  unto  all  nations ;  and  then  shall  the 
end  coine. 

15  !>  When  ye  therefore  shall  see  the  abomination  of  desola. 
tion,  spoken  of  by  ■  Daniel  the  prophet,  stand  in  the  holy 
place,  (•=  whoso  readeth,  let  him  understand.) 

IG  Then  let  them  which  be  in  Judea  flee  into  the  mountains : 

17  Let  him  which  is  on  the  house-top  not  come  down  to  lake 
any  thing  out  of  his  house  : 

13  Neither  let  him  which  is  in  the  field  return  back  to  taka 
his  clotlies. 

19  And  '  wo  unto  them  that  are  with  child,  and  to  them  that 
give  suck  in  those  days  ! 

20  But  pray  ye  that  your  flight  be  not  in  the  winter,  neither 
on  the  sal)bath-day. 

21  For  "^  then  sliall  be  great  tribulation,  such  as  was  not  slnco 

a  1  Tim.  4,1.  Ver.  5.  24._eCli.  10  S3.  M«rk  IJ.  13.  Hcb.  3.  6,  14.  Rov.  2. 
lO.-fCh.  4.  23.  fe9.  3r.,— r  Rom.  10.  18.  Col,  1 .  6,  23.-h  Mark  13,  14.  Liikt  21.20^ 
i  Dan.  9.  27.  &.  12.  11.— k  Dan.  ».  23,  25.-I  Lk.  23.  29.— m  Dan.9.  aG.fc  12  1.  Joel  2.  2. 

13.  But  he  that  shall  endure]  The  persecutions  that  shall 
come — unto  the  end  ;  to  the  destruction  of  the  Jewish  polity ; 
without  growing  cold  or  apostatizing — shall  be  saved,  snail  be 
delivered  in  all  imminent  dangers,  and  have  his  soul  at  last 
brought  to  an  eternal  glory.  It  is  very  remarkable  that  not  a 
single  Christian  perished  in  the  destruction  of  Jerusalem- 
though  there  were  many  there  when  Cestius  Gallus  invested 
the  city  ;  and  had  he  persevered  in  the  siege,  he  would  soon 
have  rendered  himself  master  of  it;  but  when  he  unexpect- 
edly and  unaccountably  raised  the  siege,  the  Cliristinns  took 
that  opportunity  to  escape.  See  Eusebius,  Hist.  Eccles.  lib. 
iii.  c.  5.  and  Mr.  Reading's  note  there;  and  sec  the  note  here 
on  ver.  20. 

14.  And  this  Gospel  of  the  kitjgdom  shall  be  preached  in  all 
the  world]  But  notwithstanding  these  persecutions,  there 
should  be  an  universal  publication  of  the  glad  tidings  of  the 
kingdom,  for  a  testimony  to  all  nations.  God  would  have 
the  inlcpiity  of  the  Jews  published  every  where,  before  the 
heavy  stmkes  of  his  judgments  should  fall  upon  them  ;  that 
all  mankind,  as  it  were,  might  be  brouglU  as  witnesses  against 
theircruelty  and  obstinacy  in  crucifying  and  rejecting  the 
Lord  Jesus. 

In  all  the  world,  cv  oXri  rr]  tiKOVfievri.  Perhaps  no  more  is 
meant  here  than  the  Roman  enipire  ;  for  it  is  beyond  contro- 
versy that  Tratrav  Ttv  oiKovjxtvrtv,  Luke  ii.  1.  means  no  more  than 
the  whole  Roman  empire  ;  as  a  decree  for  taxation  or  enrol- 
ment from  .\ugustus  Cesar,  could  have  no  influence  but  in  tho 
Roman  doiiiinions  ;  but  see  on  Luke  ii.  1.  Tacitus  iiiform.s 
us,  Annal.  I.  xv.  that  as  early  as  the  reign  of  Nero,  the  Chris- 
tians were  grown  so  numerous  at  Rome,  as  to  e.vcite  tlie  jea- 
lousy of  the  government ;  and  in  other  parts  tliey  were  in 
proportion.  However,  we  are  under  no  necessity  to  restrain 
the  phrase  to  the  Roman  empire,  as  previously  to  the  destruc- 
tion of  Jerusalem,  the  Gospel  was  not  only  preached  in  the 
lesser  Asia,  and  Greece,  and  Italy,  the  greatest  theatres  of  ac- 
tion then  in  the  world ;  but  was  likewise  propagated  as  far 
north  as  ScYTHiA ;  as  far  soh7A  as  Ethiopi.^  ;  as  far  east  as 
Parthia  and  Lndia  ;  and  as  far  trest  as  Spain  and  Britai.n. 
On  this  point  Bisliop  Newton  goes  on  to  say,  That  there  is 
some  probability  that  the  Gospel  was  preached  in  the  British 
nations  by  St.  Simon  the  apostle  ;  that  there  is  much  greater 
probability  that  it  was  preached  here  by  St.  Paul  ;  and  that 
there  is  an  absolute  certainty  that  it  was  planted  here  in  the 
times  of  the  apostles,  before  tlie  destruction  of  Jerusalem. 
See  his  Proofs,  Dissert,  vol.  ii,  p.  235,  236.  edit.  1758.  St.  Paul 
himself  speaks.  Col.  i.  6,  23.  of  the  Gospel's  being  come  into 
ALL  THE  WORLD,  a7id  preached  to  every  creature  under  hea- 
ven. And  in  his  Epistle  to  the  Romans,  chap.  x.  18.  very  ele- 
gantly applies  to  the  lights  of  the  church,  what  the  Psalmist 
i:aid  of  the  lights  of  heaven.  Their  sound  zcent  into  all  the 
earth,  and  their  words  unto  the  end  of  the  world.  What  but 
the  wisdom  of  God  could  foretell  this!  and  what  but  llie  power 
of  God  could  accomplish  ill 

Then  shall  the  end  come.]  When  this  general  publication 
of  the  Gospel  shall  have  taken  place,  then  a  period  shall  be 
put  to  the  whole  Jewish  economy,  by  the  utter  destruction  of 
their  city  and  temple. 

15.  7Vte  abomination  of  desolation,  spoken  of  by  Daniel] 
This  abomination  of  desolation,  St.  Luke  (chap.  xxi.  20,  21.) 
refers  to  the  Roman  army  ;  and  this  abomination  standing  in 
the  holy  place,  is  the  Roman  army  besieging  Jerusalem  ;  this, 
our  Lord  says,  is  what  was  spoken  of  by  Daniel  the  prophet, 
in  the  ninth  and  eleventh  chapters  of  his  prophecy  ;  and  so 
let  every  one  who  reads  these  prophecies  understand  them  ; 
and  in  reference  to  this  very  event,  they  are  understood  by  the 
rabbins.  The  Roman  army  is  called  an  abomination  for  its 
ensigns  and  images,  which  were  so  to  the  Jews.  Josephus 
says  (War,  b.  vi'.  c.  G.)  the  Romans  brought  their  ensigns  into 
the  temple,  and  placed  them  over  against  the  eastern  gate,  and 
sacrificed  to  theui  there.  The  Roman  army  is  therefore  fitly 
called  the  abomination,  and  the  abomination  which  maketh 
desolate,  as  it  was  to  desolate  and  lay  waste  Jerusalem  :  and 
this  army  besieging  Jerusalem,  is  called  by  St.  Mark,  chap, 
xiii.  14.  standing  where  it  ought  not,  that  is,  as  in  the  text 
here,  the  holy  place  ;  as  not  only  the  city,  but  a  considerable 
compa-ss  of  ground  about  it  was  deemed  Wy,  and  consequent- 
ly no  prqfatie  persons  should  stand  on  it. 

16.  Then  let  them  which  be  in  Judea  flee  into  the  VMuntaintL] 
This  counsel  was  remembei"ed,  and  wisely  followed  by  th« 

111 


praise  Christs  to  precede 


ST.  MATTHEW. 


t)ie  destruction  qfJerusahm. 


the  beginning  of  the  world  to  this  time,  no,  nor  ever  shall  be. 

22  And  except  those  d.iys  sliould  be  shortened,  there  should 
no  flesh  be  saved  :  *  but  for  the  elect's  sake  those  days  shall  be 
shortened. 

23  b  Then  if  any  man  shall  say  unto  you,  I,o,  here  is  Christ, 
or  there  ;  believe  it  not. 

24  For  ■=  there  shall  arise  false  Christs,  and  false  prophets,  and 


Christians  afterward.  Eusehiiis  and  Epiphanius  say,  that 
at  this  juncture,  after  Cestius  Gallus  had  raised  the  siege, 
and  Vespasian  was  approaching  with  his  army,  all  who  belie- 
ved in  Clirist  left  Jerusalem  and  fled  to  Pella,  and  other  places 
beyond  the  river  Jordan  ;  and  so  they  all  marvellously  esca- 
ped the  general  shipwreck  of  their  country ;  not  one  of  them 
perished.     See  on  ver.  13. 

17.  Let  him  tphich  is  on  the  house-top]  The  houses  of  the 
Jews,  as  well  as  those  of  the  ancient  Greeks  and  Romans, 
wsre  fiat-roofed,  and  had  stairs  on  the  outside,  by  which  per- 
sons might  ascend  and  descend  without  coming  into  the  ho\ise. 
In  the  eastern  walled  cities,  these  flat-roofed  liouses  usually 
formed  continued  terraces  fromoneendof  thecity  to  the  other ; 
which  terraces  terminated  at  the  gates.  lie  therefore  who  is 
walking  on  the  house-top,  let  him  not  come  down  to  take  any 
thing-  out  of  his  house :  but  let  him  instantly  pursue  his 
course  along  the  tops  of  the  houses,  and  escape  out  at  thecity 
gate  as  fast  as  he  can.    " 

Any  thing]  Instead  of  ri,  any  thing,  we  should  read  ra, 
the  things ;  which  reading  is  supported  by  all  the  best  MSS., 
Versions,  and  Fathers. 

18.  Neither  let  him  which  is  in  the  field  return  back]  Be- 
cause when  once  the  army  of  the  Romans  sits  down  before 
the  city,  there  shall  be  no  more  any  possibility  of  escape,  as 
they  shall  never  remove  till  Jerusalem  be  destroyed. 

19.  And  wo  unto  them  (alas  !  for  them)  that  are  with  child, 
f&c]  For  such  persons  are  not  in  a  condition  to  make  their 
escape  ;  neither  can  they  bear  the  miseries  of  the  siege.  .lo- 
Rephus  says  the  houses  were  full  of  women  and  children  that 
perished  by  the  famine;  and  that  the  mothers  snatched  the 
food  even  out  of  their  own  children's  mouths.  See  War,  b. 
v.  c.  10.  But  he  relates  a  more  horrid  story  than  this,  of  one 
Mary,  the  daughter  of  Eliezar,  illustrious  for  her  family  and 
riches,  who  being  stripped  and  plundered  of  all  her  goods 
and  provisions  by  the  soldiers,  in  hunger,  rage,  and  despair, 
killed  and  boiled  her  own  sucking  child,  and  had  eaten  one- 
half  of  him  before  it  was  discovered.  This  shocking  story  is 
told,  War,  book  vi.  c.  3.  with  several  circumstances  of  aggra- 
vation. 

20.  But  pray  ye  that  yourfiight  be  not  in  the  Winter]  For 
the  hardness  of  the  season,  the  badness  of  the  roads,  the 
shortness  of  the  days,  and  the  length  of  the  nights,  will  all  be 
great  impediments  to  your  flight.  Rabbi  Tanchum  observes, 
'tliat  tlie  favour  of  God  was  particularly  manifested  in  the 
destruction  of  the  first  temple,  in  not  obliging  the  .lews  to  go 
out  in  the  winter,  but  in  the  summer."  See  the  place  in 
Light/oot. 

Nvilher  on  the  sabbath-day]  That  you  may  not  raise  the  in- 
dignation of  the  Jews  by  travelling  on  that  day,  and  so  suffer 
that  death  out  of  the  city,  which  you  had  endeavoured  to  es- 
cape from  within.  Besides,  on  the  sabbath-days,  the  Jews  not 
only  kept  within  doors,  but  the  gates  of  all  the  cities  and  towns 
in  every  place  were  kept  shut  and  barred,  so  that  If  their 
flight  should  be  on  a  sabbath,  they  could  not  expect  admission 
into  any  place  of  security  in  the  land. 

Our  Lord  had  ordered  his  followers  to  make  their  escape 
from  Jerusalem  when  they  should  see  it  encompassed  with 
armies  ;  but  how  could  this  be  done  ?  God  took  care  to  pro- 
vide amply  for  this.  In  the  twelfth  year  of  Nero,  Cestius 
Gallus,  the  president  of  Syria,  came  against  Jerusalem  with 
•T  powerful  army.  He  might,  says  Joseph.  War,  book  ii.  c.  19. 
have  assaulted  and  taken  the  city,  and  thereby  put  an  end  to 
the  war :  but  without  any  just  reason,  and  contrary  to  the 
expectation  of  all,  he  raised  the  siege  and  departed.  Jose- 
phus  remarks,  that  after  Cestius  Gallus  had  raised  the  siege, 
"  many  of  the  principal  Jewish  people,  -noWoi  tmv  ciriibavuiv 
loviatojv,  forsook  the  city  as  men  do  a  sinking  ship."  Vespa- 
sian was  deputed  in  the  room  of  Cestius  Gallus,  who  having 
subdued  all  the  country,  prepared  to  besiege  Jerusalem,  and 
invested  it  on  every  side.  But  the  news  of  Nero's  death,  and 
soon  after,  that  of  Galba,  and  the  disturbances  that  followed, 
and  the  civil  wars  between  Otho  and  Vitellius,  held  Vespasian 
and  his  son  Titus  in  suspense.  Thus  the  city  was  not  actual- 
ly besieged  in  form,  till  after  Vespasian  was  confirmed  in  the 
empire,  and  Titus  was  appointed  to  command  the  forces  in 
Judea.  It  was  in  those  incidental  delays,  that  the  Christians,  and 
indeed  several  others,  provided  for  their  own  safety  by  flight. 
In  Luke  xix.  43.  our  Lord  says  of  Jerusalem,  thi7ie  enemies 
shall  cast  a  trench  about  thee,  and  compass  thee  round,  and 
Veep  thee  in  on  every  side.  Accordingly,  Titus,  having  made 
•everal  assaults  without  success,  resolved  to  surround  the 
»lty  with  a  wall,  which  was,  with  incredible  speed,  completed 
In  three  days!  The  wall  was  thirty-nine  furlongs  in  length, 
•nd  was  strengthened  with  thirtee^i  forts  at  proper  distances, 
•^  that  all  hope  of  safety  was  cut  off;  none  could  make  his 
•Mca^e  from  the  city,  and  no  provisions  could  be  brought  into 
U.  feee  Josephus,  War,  book  v.  c.  12. 
21.  For  then  shall  be  great  tribulation]  No  history  can  fur- 
112 


shall  show  great  signs  and  wonders :  insomuch  that  "*  if  it  wer* 
possible,  they  shall  deceive  the  very  elect. 

25  Behold,  I  have  told  you  before. 

26  Wherefore,  if  they  shall  say  unto  you,  Behold,  he  is  in  the 
desert ;  go  not  forth  :  behold,  he  is  in  the  secret  chambers  ;  be- 
lieve it  not. 

27 "  For  as  the  lightning  cometh  out  of  the  east,  and  shineth  even 

8.  S8,  £9,  30.    a  Timothy  2.   19.— e  Lnk« 


nish  us  with  a  parallel  to  the  calamities  and  miseries  of  the 
Jews:  rapine,  murder,  famine,  and  pestilence  within,  fire 
and  sword,  and  all  the  horrors  of  war  without.  Our  Lord 
wept  at  the  foresight  of  these  calamities  ;  and  it  is  almost  im» 
possible  for  any  humane  person  to  read  the  relation  of  them 
in  Josephus  withotit  weeping  also.  St.  Luke,  chap.  xxi.  22. 
calls  these  the  days  of  vengeaiice,  that  all  things  which  were 
written  might  be  fulfilled.  1.  These  were  the  days  in  which 
all  the  calamities,  predicted  by  Moses,  Joel,  Daniel,  and  other 
prophets,  as  well  as  those  predicted  by  our  Saviour,  met  in 
one  common  centre,  and  were  fulfilled  in  the  most  terrible 
manner  on  that  generation.  2.  These  were  the  days  of  ven- 
geance in  another  sense,  as  if  God's  judgments  had  certain  pe- 
riods and  revolutions  :  for  it  is  remarkable  that  the  temple 
was  burnt  by  the  Romans  on  the  same  month,  and  on  the 
same  day  of  the  month,  on  which  it  had  been  burned  by  the 
Babylonians.  See  Josephus,  War,  book  vi.  c.  4. 

22.  Except  those  days  should  be  shortened]  Josephus  com 
putes  the  number  of  those  who  perished  in  the  siege  at  eleven 
hundred,  thousand,  besides  those  who  were  slain  in  other 
places,  War,  book  vi.  c.  9. ;  and  if  the  Romans  had  gone  on 
destroying  in  this  manner,  the  whole  nation  of  the  Jews  would 
in  a  short  time  have  been  entirely  extirpated ;  hnlfor  the  sake 
of  the  elect,  the  Jews,  that  they  might  not  be  utterly  destroyed^ 
and  for  the  Christians  particularly,  the  days  were  shortened. 
These,  partly  through  the  fury  of  the  Zealots  on  one  hand, 
and  the  hatred  of  the  Romans  on  the  other ;  and  partly  through 
the  difficulty  of  subsisting  in  the  mountains,  without  houses 
or  provisions,  would  in  all  probability  have  been  all  destroy- 
ed,  either  by  the  sword  or  famine,  if  the  days  had  not  been 
shortened.  The  besieged  theinselves  helped  to  shorten  those 
days  by  their  divisions  and  mutual  slaughters  ;  and  by  fatally 
deserting  their  strong  holds,  where  they  never  could  have 
been  subdued  but  by  famine  alone.  So  well  fortified  was  Je- 
rusalem, and  so  well  provided  to  stand  a  siege,  that  the  enemy 
without  could  not  have  prevailed,  had  it  not  been  for  the  fac- 
tions and  seditions  within.  When  Titus  was  viewing  the 
fortifications  after  the  taking  of  the  city,  he  could  not  help  as- 
cribing his  success  to  God.  "We  have  fought,"  said  he, 
"  with  God  on  our  side ;  and  it  is  God  who  pulled  the  Jews 
out  of  these  strong  holds,  for  what  could  machines,  or  the 
hands  of  men,  avail  against  such  towers  as  these  V  War, 
book  vi.  c.  9. 

23.  Then  if  any  man  shall  say  untoyou,  Lo,here  is  Christ] 
Our  Lord  had  cautioned  his  disciples  against  false  Christs 
and  prophets  before,  ver.  11. ;  but  he  seems  here  to  intimate 
that  there  would  be  especial  need  to  attend  to  this  caution 
about  the  time  of  the  siege.  And  in  fact  many  such  impostors 
did  arise  about  that  time,  promising  deliverance  from  God ; 
and  the  lower  the  Jews  were  reduced,  the  more  disposed  they 
were  to  listen  to  such  deceivers.  Like  a  man  drowning,  ihey 
were  willing  to  catch  even  at  a  straw,  while  there  was  any 
prospect  of  being  saved.  But  as  it  was  to  little  purpose  for  a 
man  to  take  upon  him  the  character  of  the  Christ,  without 
miracles  to  avouch  his  divine  mission,  so  it  was  the  common 
artifice  of  these  impostors  to  show  signs  and  wonders,  arjfieia 
Kai  Tcpara ;  the  very  words  used  by  Christ  in  his  prophecy, 
and  by  Josephus  in  his  history :  Ant.  book  xx.  c.  T.  Among 
these,  Simon  Magus,  and  Dositheus,  mentioned  before  ;  and 
Barcocab,  who,  St.  Jerom  says,  pretended  to  vomit  flames. 
And  it  is  certain  these  and  some  others  were  so  dexterous  in 
imitating  miraculous  works,  that  they  deceived  many,  and 
such  were  their  works,  that  if  the  elect,  the  chosen  persons, 
the  Christians,  had  not  had  the  fullest  evidence  of  the  truth  of 
Christ's  mission  and  miracles,  they  must  have  been  deceived 
too:  but  having  had  these  proofs  they  could  not  possibly  be 
deceived  by  these  impostors.  This  is  simply  the  meaning  of 
this  place  ;  and  it  is  truly  astonishing  that  it  should  be  brought 
as  a  proof  for  the  doctrine  (whether  true  or  false  is  at  present 
out  of  the  question)  of  the  necessary  and  eternal  perseve- 
rance of  the  saints !  How  abundant  the  Jews  were  in  magic, 
divination,  sorcery,  incantation,  &c.  see  proved  by  Dr.  Light- 
foot  on  this  place. 

25.  Behold,  I  have  told  you  before]  That  is,  I  have  fore- 
warned you. 

26.  If  they  shall  say  unto  you,  Behold,  he  is  in  the  desert] 
Is  it  not  worthy  of  remark,  that  our  Lord  not  only  foretold 
the  appearance  of  these  impostors,  but  also  the  manner  and 
circumstances  of  their  conducts  Some  he  mentions  as  ap- 
pearing in  the  desert.  Josephus  says.  Ant.  b.  xx.  c.  7.  and 
War,  b.  ii.  c.  13.— That  many  impostors  and  cheats  persua- 
ded .the  people  to  follow  them  to  the  desert,  promising  to  show 
them  signs  and  wonders  done  by  the  providence  of  God. 
An  Egyptian  false  prophet,  mentioned  by  Josephus,  Ant.  b. 
XX.  c.  7.  and  in  the  Acts,  chap.  xxi.  38.  led  out  into  the  de- 
sert four  thousand  men,  who  were  murderers,  but  these 
were  all  taken  or  destroyed  by  Felix.  Another  promised  sal- 
vation to  the  people,  if  they  would  follow  him  to  the  bbsebt, 


The  sign  of  the  Son  of 


CHAPTER  XXIV. 


man  lo  appear  in  heaven* 


unto  tlie  west ;  so  shall  also  the  coming  of  the  Son  of  man  be. 

2ri  *  For  wheresoever  the  carcass  is,  tliere  Will  the  eagles  be 
gatliered  together. 

_g9  b  Immediately  after  the  tribulation  of  those  days,  '  shall  the 
mm  be  darkenecl,  and  tlie  moon  sliall  not  give  her  light,  and 
the  stars  shall  fall  from  heaven,  and  the  powers  of  the  heavens 
shall  be  sliaken  : 

ii.Iob  39.  3n.  I,ukel7.  37.— bDun,  7.  II,  12.— r  I»a.  13.  W.  Rzek.  12.  7.  Joel 
S.  10,  3I.&.3.  15.     Am.S.  aO.  &.8.  :>.     ,Mk.  13. '.M.     Lk.  21.  «).  Ac.  2.  31.    Rev.  6.  13. 


nnd  he  was  destroyed  by  Fenltis,  Ant.  b.  xx.  c.  7.  Also  one 
Jonathan,  a  weaver,  pcipiiaded  a  number  to  follow  him  to 
the  DESERT,  but  he  was  taken  and  burnt  alive  by  Vespasian, 
sjee  War.  b.  vii.  c.  II. 

As  some  conducted  their  deluded  followers  to  the  desert, 
so  did  others  to  the  secret  chambers.  Josrplius  mentions  a 
false  prophet,  War,  b.  vi.  c.  5.  who  declared  to  the  people  in 
tlie  city,  tliat  God  commanded  them  to  go  up  into  the  temple, 
and  there  they  should  receive  the  signs  of  deliverance.  A 
multitude  of  men,  women,  and  children,  went  up  accordingly  ; 
but  instead  of  deliverance,  the  place  Avas  set  on  fire  by  the 
Romans,  and  6,000  perished  miserably  in  the  flames,  or  in  at- 
tempting to  escape  them. 

27.  Fur  as  the  lightning  cometh  out  of  the  east,  and  she- 
iielh  even  unto  the  west]  It  is  \vorthy  "of  remark,  that  our 
Lord,  in  the  most  particular  manner,  points  out  the  very 
march  of  the  Roman  army ;  they  entered  into  Judea  on  the 
EAST,  and  carried  on  t.ieir  conquests  westward,  as  if  not 
only  the  extensiveness  of  the  ruin,  but  the  very  route  which 
tlie  army  would  take,  were  intended  in  the  comparison  of 
the  lightning  issui/ig/rom  the  east,  and  shining  to  the  wesL 

23.  /■"or  wheresoever  the  carcass  is]  flrw/ia,  the  dead  car- 
cass. The  Jewish  nation,  which  was  morally  and  judicially 
dead. 

There  trill  be  eagles]  The  Roman  armies,  called  so  partly 
from  their  strength  and  fierceness,  and  partly  from  the  figure 
of  these  animals,  which  was  always  wrought  on  their  ensigns. 
It  is  remrirkable  that  tlie  Roman  fury  pursued  these  wretched 
men  wheresoever  they  were  found.  They  \vere  a  dead  car- 
rass  doomed  to  be  devoured :  and  the  Roman  eagles  were  the 
coimnissioned  dcvourers.  See  the  pitiful  account  in  Jose- 
phvis,  War,  b.  vii.  c.  2,  3,  6,  9,  10,  and  11. 

29.  Immediately  after  the  tribulnlinn,  &c.]  Commentators 
poiiprally  understand  this  and  what  follows,  of  the  end  of  the 
w  orld,  and  Christ's  coming  to  judgment :  but  the  word  imrne- 
«/r//eZi/ shows  that  oiu- Lord  is  not  speaking  of  any  distant 
ereiu,  but  of  something  immediately  consequent  on  calami- 
ties already  predicted  :  and  that  must  be  the  destruction  of 
Jerusalem.  "The  Jewish  heaven  shall  perish,  and  the  sum 
and  7noori  of  its  glory  and  happiness  shall  be  darkened— 
brought  to  nothing.  The  sun  is  the  religion  of  the  church  : 
tlie  muon  is  the  government  of  the  state:  and  the  stars  are 
till'  judges  and  doctors  of  both.  Compare  Isa.  xiii.  10.  Ezek. 
xxxii.  7,  8,"  &c.     Lightfoot. 

Ill  the  prophetic  language,  great  commotions  upon  earth 
are  often  represented  under  the  notion  of  commotions  and 
changes  in  the  heavens  :  The  fall  of  Babylon  is  represented 
by  the  stars  and  constellations  of  heaven  withdrawing  their 
light ;  and  the  sun  and  moon  being  darkened.  See  Isa.  xiii. 
9,  10.  The  destruction  of  Egypt,  by  the  heaven  being  covered, 
the  sun  enveloped  with  a  cloud,  and  the  moon  withholding 
her  light  Ezek.  xxxii.  7,8.  The  destruction  of  the  Jews, 
Viy  Antiochus  Epiphanes,  is  represented  by  casting  down 
some  of  the  host  of  heaven,  and  the  stars  to  the  ground.  See 
l>aii.  viii.  10.  And  this  veiy  destruction  of  Jerusalem  is  re- 
presented by  the  prophet  Joel,  chap.  ii.  30,  31.  by  showing 
wonders  in  heaven  and  inearth — darkening  the  sini,  and 
turning  the  moon  into  blood.  This  general  mode  of  descri- 
bing these  judgments,  leaves  no  room  to  doubt  the  pi'opriety 
of  its  application  in  the  present  case. 

The  falling  of  stare,  i.  e.  those  meteors  which  are  called 
falling  stars,  by  the  common  people,  was  deemed  an  omen 
of  evil  times.     The  heathens  have  marked  this  : 

(Srt'/ie  c/m/rt  Stellas,  vento  impendente  videbis 

Piajcipites  cffilo  lahi,  ?ioctisi]ue  per  umbram 

Flammurum  longos  i  tergo  albescere  Iractus. 

ViRG.  Geor.  1.  ver.  365. 

And  oft  before  tempestuous  winds  arise 

The  seeming  stars  fall  headlong  from  the  skies, 

And  shooting  through  the  darkness,  gild  the  night 

With  sweeping  glories,  and  long  trails  of  light.     Dryden. 
Again,  the  same  poet  thus  sings  ; 

Sor.  tihi  signa  dabil:  solem  quis  dicere  falsum, 

Audeat  7     Ille  etiam  coecos  instare  turnultus 

Scppe  monet :  fraudemque  et  operta  tumescere  bella. 

Ille  etiam  exthicto  miseratus  Casare  Romam, 

Citm  caput  oliscura  nitiilum  ferrugine  te.xit, 

Impiaque  rrternam  timuerunt  srzcula  noctem.     Ibid.  v.  462. 

Tlie  sun  reveals  the  sr.-rets  of  the  sky, 

And  who  dares  give  the  source  of  ligtit  the  liel 

Tlie  change  of  empires  often  he  declares. 

Fierce  tumults,  hidden  treasons,  open  wars, 

He  Urst  the  fate  of  Cesar  did  foretell. 

And  pitied  Rome,  when  Rome  in  Cesar  fell : 

In  iron  clouds  conceal'd  the  public  light. 

And  impious  mortals  found  eternal  night.     Dryden. 
30.   Then  shall  appear  the  sign  of  the  Son  of  m.an]    The 
plain  meaning  of  this  is,  tliat  the  destruction  of  Jerusalem 
Vol.  V.  P 


30  <•  .\.nd  then  shall  appear  the  sign  of  the  Son  of  man  in  he;'- 
yen  :  '  and  then  shall  all  the  tribes  if  the  earth  mouni,  f  anil 
thev  shall  see  the  Son  of  man  coming  in  the  clouds  of  heaven 
with  power  and  great  glory. 

31  *  And  he  shall  send  his  angels  k  with  a  great  sonnd  of  a 
trumpet,  and  they  shall  gather  together  his  elect  from  the  four 
winds,  from  one  end  of  heaven  to  the  other. 

Murk  13.96.  Rav.  !.  7.— j  Ch.  13.  41. 

will  be  such  a  remarkable  instance  of  divine  vengeance,  suclt 
a  signal  manifestation  of  Christ's  power  and  glory,  that  alf 
the  Jewish  tribes  shall  mourn,  and  many  will,  in  consequence 
of  this  manifestation  of  God,  be  led  to  acknowledge  Christ 
and  his  religion.  By  rri;  yr^,  of  the  land,  in  the  text,  is  evi-' 
dently  meant  here,  as  in  several  otlier  places,  the  land  of  Ju- 
dea and  its  tribes,  either  its  then  inhabitants,  or  the  Jewisl* 
people  wherever  found. 

31.  He  shall  send  his  angels]  Towj  ayyc'K-jVs,  his  mcssen" 
gers,  the  apostles,  and  their  successors  in  the  Christian  mi- 
nistry. 

With  a  great  sound  of  a  trumpet]  Or,  a  loud-sounding 
trumpet— Ihe  earnest  ali"ectionate  call  of  the  Gospel  of  peace, 
life,  and  salvation. 

Shall  gather  together  his  elect]  The  GcnlHes,  who  were 
now  chosen  or  elected,  in  place  of  the  rebelhous  obstinate 
Jews,  according  to  our  Lord's  j>re(lictioii,  Malt.  viii.  11,  12, 
and  Luke  xiii. ',S,  29.  For  the  children  of  the  kingdom  (the 
Jews,  who  were  born  with  a  legal  riglil  to  it,  but  had  now 
fn\a.\\y  forfeited  tlmt  right  by  their  iniquities)  should  be  thrnst 
out.  It  is  worth  serious  observation,  that  the  Christian  reli- 
gion spread  and  prevailed  mightily  rfter  this  period :  and 
nothing  contributed  more  to  the  success  of  the  Gospel,  than 
the  destruction  of  Jerusalem  happening  in  the  very  time  and 
tnanner,  and  with  the  very  circumstances  so  particulmiy 
foretold  by  our  Lord.  It  was  after  this  period  that  the  king- 
dom of  Christ  began,  and  his  reign  was  established  in  almost 
every  part  of  the  world. 

To  St.  Matthew's  account,  St.  Luke  adds,  chap.  xxi.  24^ 
They  shall  fall  by  the  edge  of  the  sword,  and  shall  be  led 
away  captive  into  all  nations  :  and  Jerusalcm^tall  be  trod- 
den doten  by  the  Gentiles,  till  the  times  of  the  Gentiles  be 
fulfilled.  The  number  of  those  who  fell  by  tlie  sword  was 
very  great.  Eleven  hundred  thousand  perished  during  the 
siege.  Many  were  slain  at  other  places,  and  at  other  times. 
By  the  command  of  Floras,  the  first  author  of  the  war,  there 
were  slain  at  Jerusalem  3,600,  Jos.  War,  b.  ii.  c.  14.  By  the 
inhabitants  of  Cesarea,  above  20,000.  At  Scythopolis,  above 
13,000.  At  Ascalon,  2,500.  At  Ptolemais,  2,000.  At  Alexan- 
dria,  50,000.  At  Joppa,  when  taken  by  Cestius  Gallics,  8,400. 
In  a  mountain  called  Asamon,  near  Sepporis,  above  2,000. 
At  Damascus,  10,000.  In  a  battle  with  the  Romans  at  Asca- 
lon, 10,000.  In  an  ambuscade  near  the  same  place,  8,000.  At 
Japha,  15,000.  Of  the  Samaritans  on  mount  Gerizim, 
11,600.  At  Jotapa,  40,000.  At  Joppa,  wlicn  taken  by  Ves- 
pasian, 4,200.  At  Tarichea,  6,500.  And  after  the  city  was 
take7i,  1,200.  At  Gamala,  4,000,  besides  5,000  who  threw 
themselves  down  a  precipice.  Of  those  who  fled  with  Jolm 
of  Gischala,  6,000.  Of  the  Gadarenes,  15,000  slain,  besides 
countless  multitudes  drowned.  In  the  village  of  Idumea, 
aoove  10,000  slain.  At  Gerasa,  1,000.  At  Machitrus,  1,700. 
In  the  wood  of  Jardes,  3,000.  In  the  castle  of  Masada,  960. 
In  Cyrene,  hy  Catullus,  the  governor,  .3,000.  Besides  these, 
many  of  every  age,  sex,  and  condition,  were  slain  in  the 
war,  who  are  not  reckoned  ;  but  of  those  who  are  reckoned, 
the  number  amounts  to  upwards  of  1,357,660,  which  would 
have  appeared  incredible,  if  their  own  historian  had  not  so 
particularly  enumerated  them.  .See  Josephus,  War,  book  ii. 
c.  18,  20.  book  iii.  c.  2,  7,  8,  9.  book  iv.  c.  1,  2,  7,  8,  9.  book  vii, 
c.  6,  9,  11.  and  Up.  Newton,  vol.  ii.  p.  28.8—290. 

Many  also  were  led  away  captives  into  all  nations.  There 
were  taken  al  Japha  2,130.  At  Jotapa,  1,200.  At  Tarichea, 
6,000  chosen  young  men,  who  were  sent  to  Nero ;  others  sold 
to  the  number  of  30,400,  besides  those  who  were  given  to 
Agrippa,  Of  the  Gurfare/ies  were  taken  2,200.  In  Idu7nea, 
above  1,000.  Many  besides  these  were  taken  in  Jerusalem, 
so  that,  as  Josephus  says,  the  number  of  the  captives  taken 
in  the  whole  war,  amounted  to  97,000.  Those  above  seven- 
teen years  of  age,  were  sent  to  the  ivorks  in  Egypt,  but  most 
were  distributed  through  the  Roman  provinces,  to  be  de- 
stroyed in  their  theatres  by  the  sword,  and  by  the  wild  beasts  ; 
and  those  under  seventeen  years  of  age  were  sold  iox  slaves. 
Eleven  thousand  in  one  place  perished  for  want.  .\t  Cesa- 
rea, Titus,  like  a  thorough-paced  infernal  savage,  murdered 
2,5(10  Jews  in  honour  of  his  brother's  birth-day ;  and  a  greater 
number  at  Berylus,  in  honour  of  his  father's.  See  .losephus, 
War,  b.  vii.  c.  3.  s.  1.  Some  he  caused  to  kill  each  other  r 
some  were  thrown  to  the  wild  beasts,  and  others  burnt  alive. 
And  all  this  was  done  by  a  man  who  was  styled  The  darling 
of  mankind:  Thus  were  the  Jews  miserably  tormented,- 
and  distributed  over  the  Roman  provinces  :  and  fontinue' 
to  be  distressed  and  dispersed  over  all  Ihe  nations  of  the 
world  to  the  present  day.  Jerusalem  also  was,  according  to> 
the  prediction  of  our  Lord,  to  be  trodden  down  by  the  Geri' 
tiles.  Accordingly  it  has  never  since  been  in  the  possession 
of  the  Jews.  It  was  first  in  subjection  to  the  Rotnang,  af- 
terward to  the  Saracetis,  then  to  the  Franks,  after  to  the 
Idamalukes,  and  now  to  the  Turks.  Thus  has  the  pro 
113 


State  of  ihe  people 


ST.  MATTHEW. 


at  the  advent  ofChrisU 


32  H  Now  lesu-n  »  a  parable  of  the  fig-tree ;  When  his  branch 
is  yet  tender,  and  putteth  forth  leaves,  ye  know  that  summer 
is  nigli :  ... 

33  So  likewise  ye,  when  ye  shall  see  all  these  ttnngs,  know 
that  b  it  is  "^  near,  even  at  the  doors. 

34  Verily  I  say  unto  you,  A  This  generation  shall  not  pass,  till 
all  these  things  be  fulfilled. 

35  '  Heaven  and  earth  shall  pass  away,  but  my  words  shall 
not  pass  away. 

36  n  f  But  of  that  day  and  hour  knoweth  no  man,  no,  not  the 
angels  of  heaven,  ^  but  my  Father  only. 

37  But  as  the  days  of  Noe  were,  so  shall  also  the  coming  of 
Jie  Son  of  man  be. 

38  h  For  as  in  the  days  that  were  before  the  flood,  they  were 
lating  and  drinking,  marrying  and  giving  in  marriage,  until 
(he  day  that  Noe  entered  into  the  ark, 

a  Luke  31.  a9.-b  .lames  5.  9.— c  Or,  he.— d  Ch.  15.  28.  &Z?.  3G.  Mirk  13.  30.  Lit. 
21  33  — e  Psa,  102.  a/i.  isa.  51.  6.  .1er.  31.  3B,  36.  Cli.  5  18.  Mark  13.  31.  Lk.  SL  33. 
Heb.  1.  11.— f  Mark  13.  32.  Acts  1.  7.  I  Theas.  5.  2.  2  Pet.  3.  10.— g-  Zech.  14.  7. 


phecy  of  Christ  been  most  literally  and  terribly  fulfilled,  on 
a  people  who  are  still  preserved  as  continued  monuments 
of  the  truth  of  our  lord's  prediction,  and  of  the  truth  of  the 
Christian  religion.  See  more  in  Bp.  Newton's  Dissert,  vol. 
ji.  p.  291,  &c. 

"Si.  Learn  a  parable  of  the  fig-tree]  That  is.  These  signs 
which  I  have  given  you  will  be  as  infallible  a  proof  of  the 
approaching  ruin  of  the  Jewish  state,  as  the  budding  of  the 
trees  is  a  proof  of  the  coming  summer. 

34.    This  generation  shall  not  pass]  E  ycvca  avrri,  this  race  ; 

I.  e.  the  Jews  shall  not  cease  from  being  a  distinct  people,  till 
all  the  counsels  of  God  relative  to  them  and  the  Gentiles  be 
fulfilled.  Some  translate  ;;  ^Ewa  aurj;,  this  generation,  mean- 
ing the  persons  who  were  then  living,  tliat  they  should  not 
die  before  these  signs,  «S;c.  took  place :  but  though  this  was 
true,  as  to  tlie  calamities  that  fell  upon  the  Jews,  and  the  de- 
struction of  their  government,  temple,  &c.  yet  as  our  Lord 
mentions  Jerusalem's  continuing  to  be  under  the  power  of 
the  Gentiles,  till  the  fulness  of  the  Gentiles  should  come  in, 
i.  e.  till  all  tlie  nations  of  the  world  should  receive  tlie  Gospel 
of  Christ,  after  which  the  Jews  themselves  should  be  con- 
verted unto  God,  Rom.  xi.  25,  &c.  I  think  it  more  proper  not 
to  restrain  its  meaning  to  the  few  years  which  preceded  the 
destruction  of  Jerusalem ;  but  to  understand  it  of  the  care 
tlken  by  divine  providence,  to  preserve  thein  as  a  distinct 
people,  and  yet  to  keep  them  out  of  their  own  land,  and  from 
their  temple  service.  See  on  Mark  xiii.  30.  But  still  it  is  li- 
terally true  in  reference  to  the  destruction  of  Jerusalem. 
John  probably  lived  to  see  these  things  come  to  pass  ;  com- 
pare Matt.  xvi.  28.  with  John  xxi.  82.  and  there  were  some 
rabbins  alive  at  the  time  when  Chri.st  spoke  these  words, 
who  lived  till  the  city  was  destroyed,  viz. :  Rabban  Simeon, 
who  perished  with  the  city  :  R.  Jochanan,  ben  Zaccai,  wlio 
outlived  it;  R.  Zadoch,  R.  Ismael,  and  others.  See  Light- 
foot. 

The  war  began,  as  Josephus  says.  Ant.  b.  xx.  c.  U.  s.  1.  in 
the  second  year  of  the  government  of  Gcssius  Florus,  who 
succeeded  Albinus,  successor  of  Porcius  Pestus,  mentioned 
Acts  xxiv.  27.  in  the  month  of  May,  in  the  twelfth  year  of 
Nero,  and  the  seventeenth  of  Agrippa,  mentioned  Acts  xxv. 
and  xxvi.  that  is,  in  May,  A.  D.  66.  The  temple  was  burnt 
August  10,  A.  D.  70,  the  same  day  and  month  on  which  it  had 
been  burnt  by  the  king  of  Babylon  :  Josephus,  Ant.  b.  xx.  c. 

II.  s.  8.  The  city  was  taken  September  8,  in  the  second  year 
of  the  reign  of  Vespasian,  or  the  year  of  Christ  70.  Ant.  b. 
vi.  c.  10.  That  was  the  end  of  tlie  siege  of  Jerusalem,  which 
began,  as  Josephus  several  times  observes,  about  the  four- 
teenth day  of  the  month  Nisan,  or  our  April.  See  War,  b. 
V.  c.  3.  s.  1.  c.  13.  s.  7.  b.  vi.  c.  9.  s.  3. 

Dr.  Lardner  further  remarks.  There  is  also  an.  ancient  in- 
scription to  the  honour  of  Titus,  "who  by  his  father's  direc- 
tions and  counsels,  had  subdued  the  Jewish  nation  and  des- 
troyed Jerusalem,  which  had  never  been  destroyed  by  any 
generals,  kings,  or  people  before."  The  inscription  may  be 
feen  in  Gruteb,  vol.  i.  p.  244.     It  is  as  follows  : 

Imp.  Tito.  C^saeI.  DIvI.  VespasianI.  F 
Vespasiano.  Aug.  Pontifici    Maximo 
Trib.  Pot.  X.  Imp.  XVII.  Cos.  VIII.  P.  P. 

Principi.  Suo.  S.  P.  Q.  R. 
Quod.  PrjEceptis.  Patris.  CoNsiLilseinE.  et 
Auspicils.  Gentem.  Jud.s:orum.  domuit.  et 
Urbem.  Hierosolymam.  Omnibus,  ante  se 

DUCIBUS.    ReGIEUS.    GENTIBUsaUE.    AUT  FbUSTRA. 
PetITAM.    AUT.    OMNINO.    INTENTATAM.    DELEVlT 

For  this  complete  conquest  of  Jerusalem,  Titus  had  a  tri- 
umphal arch  erected  to  his  honour,  which  still  exists.  It 
stands  on  the  Via  Sacra,  leading  from  the  Forum  to  the  Am- 
phitheatre. On  it  are  represented  the  spoils  of  the  temple 
of  God,  such  as  the  golden  table  of  tlie  show-bread,  tlie  gold- 
en candlestick  with  its  seven  branches,  the  ark  of  the  cove- 
nant, the  two  golden  trumpets,  &c.  &c.  for  a  particular  ac- 
count, see  the  note  on  Exodus  xxv.  31.  On  this  arch,  a  cor- 
rect model  of  which,  taken  on  the  spot,  now  stands  before 
me,  is  the  following  inscription  : 

Senatus 

PopuLOsauE  Romanus 

DIvo  Tito  DIvl  Vespasiani.  F 

VeSFASIANO   AU0U9T0. 

114 


39  And  knew  not  until  the  flood  came,  and  took  them  all  awaj 
so  shall  also  the  coming  of  the  Son  of  man  be. 

40  '  Then  shall  two  be  in  the  field  ;  the  one  shall  be  taken  and 
the  other  left. 

41  Two  wojnen  shall  be  grinding  at  the  mill ;  the  one  shall  be 
taken  and  the  other  left 

42  T  k  Watch  therefore :  for  ye  know  not  what  hour  your  Lord 
doth  come. 

43  1  But  know  this,  that  if  the  good  man  of  the  house  had 
known  in  what  watch  the  thief  would  come,  he  would  have 
watched,  and  would  not  have  suffered  his  house  to  be  broken  up. 

44  ■"  Therefore  be  ye  also  ready ;  for  in  such  an  hour  as  ye 
think  not,  the  Son  of  man  cometh. 

45  "  Who  then  is  a  faithful  and  wise  servant,  whom  his  lord 
hath  made  ruler  over  his  household,  to  give  them  meat  in  due 
season's 

hGen.  6.3,  4,  5.  &7.  5.L,ukel7.  aC.  IPel.  3.  EH  — i  Luke  17. 34,  &«.— k  Ch.23.  13. 
Mark  13  S',  &c,  Luke  21.  36.— I  Luke  18.  39.  1  Thea.  5.  2.  2  Pet.  3.  10.  Re».  3.  3.  & 
16.  15.— m  Ch.  25.  13.  1  Thes.  5.  6.— n  Luke  12.  42.  Acts  20.  23.  I  Cor.  4.  2.  Heb.  3.  5. 


"  The  Senate  and  People  of  Rome,  to  ihe  Divine  Titus 
son  of  the  Divine  Vespasian  :  and  to  Vespasian  Ike  Em- 
peror." 

On  this  occasion,  a  medal  was  struck  with  the  following 
inscription  round  a  laureated  head  of  the  emperor : — IMP.- 
erator  i.ulius  CjES.nr  VESP.asj'a/iKS  KVG.ustus.  Vontifex 
M.axitnus,  TR.ibtmitia  V.otestate  V.ater  V. atria  CO.nBul 
VIII. — On  the  obverse,  are  represented  a  palm-tree,  the  em- 
blem of  the  land  of  Judea  :  the  emperor  with  a  trophy  stand- 
ing on  the  left  ;  Judea  under  the  figure  of  a  distressed  wo^ 
man,  sifting  at  the  foot  of  tlie  tree  weeping,  with  her  head 
bowed  down,  supported  by  her  left  hand,  with  the  legend 
JUDAEA  CAI'TA.  S. enatus  C.onsulius.  al  Ihe  hoitom.  This 
is  not  only  an  extraordinary  fulfilment  of  our  Ixird's  predic- 
tion, but  a  literal  accomplishment  of  a  prophecy  delivered 
about  800  years  before,  Isa.  ill.  2C.  Atid  sJie,  desolate,  shall 
sit  upon  the  ground. 

36.  But  of  that  day  and  hour]  ilpa  here  is  translated  sea- 
son by  many  eminent  critics,  and  is  used  in  this  sense  by 
both  sacred  and  profane  authors.  As  the  day  was  not  known 
in  which  Jerusalem  should  be  invested  by  the  Romans, 
therefore  our  Lord  advised  his  disciples  to  pray  that  it  might 
not  be  on  a  sabbath ;  and  as  the  season  was  not  known, 
therefore  they  were  to  pray  that  it  might  not  be  iu  the  win- 
ter ;  vex.  20.     See  on  Mark  xiii.  .32. 

37,  3S.  As  the  days  of  Noah — they  were  eating  and  drin/i- 
ing]  That  is,  tliey  spent  their  time  in  rapine,  luxury,  an(3 
riot.  The  design  of  these  verses  seems  to  be,  that  the  deso- 
lation should  be  as  general  as  it  should  be  unexpected. 

39.  A?td  knew  not]  They  considered  not — did  not  lay  No- 
ah's warning  to  heart,  till  it  was  too  late  to  profit  by  it :  so 
shall  it  be — and  so  it  icas  in  this  coming  of  the  Son  of  man. 

40,  41.  J'hen  shall  two  men — two  women — one  shall  be  ta- 
ken, and  the  other  left.]  The  meaning  seems  to  be,  that  so 
general  should  these  calamities  be,  that  no  two  persons, 
wheresoever  found,  or  about  whatsoever  employed,  should 
be  both  able  to  effect  their  escape  :  and,  that  captivity  an^i  tlie 
sword  should  have  a  complete  triumph  over  tWs  unhappy 
people. 

Two  women  shall  be  grinding]  Women  alone  are  still 
employed  in  grinding  the  corn  in  the  east ;  and  it  is  only 
when  despatch  is  required,  or  the  uppermost  millstone  is 
heavy,  that  a  secoixd  woman  is  added.  See  Wakefield,  and 
Harmer,  Obs.  vol.  i.  253.  That  they  were  fonneriy  thus  em- 
ployed, see  Exod.  xi.  5.  and  the  note  there.  See  also  Isa. 
xlvii.  2. 

42.  Vi^atch  therefore]  Be  aUvays  on  your  guard,  that  yoa 
may  not  be  taken  unawares,  and  that  you  may  be  properly 
prepared  to  meet  God  in  the  way  either  of  judgment  or  mer- 
cy, whensoever  he  may  come.  This  advice  the  followers  of 
Christ  took,  and  therefore  they  escaped  ;  the  miserable  Jews 
rejected  it,  and  were  destroyed.  Let  us  learn  wisdom  by  the 
things  which  they  suffered. 

43.  If  the  good  man  of  the  house  had  known]  "As  a  mas- 
ter of  a  family,  who  expected  a  thief  si  any  time  of  the 
night,  would  take  care  to  be  awake,  and  ready  to  protect  his 
house  ;  so  do  ye,  wlio  know  that  the  Son  of  man  will  come. 
Though  tlie  day  and  hour  be  uncertain,  continue  always  in  a 
state  of  wntcS^'ulness,  that  he  may  not  come  upon  you  un- 
awares."     Wakefield. 

45.  lV?iotheyi  is  a  faithful  and  wise  servant]  All  should 
live  in  the  same  expectation  of  the  coming  of  Christ,  which 
a  servant  has  with  respect  to  the  return  of  his  master,  who^ 
in  departing  for  a  season,  left  the  management  of  his  affairs 
to  him  ;  and  of  which  management  he  is  to  give  an  exact 
account  on  his  master's  return. 

Here  is  an  abstract  of  the  duties  of  a  minister  of  Christ. 
1.  He  is  appointed  not  by  himself,  but  by  the  vocation  and 
mission  of  his  master.  2.  He  must  look  on  himself  not  as 
the  master  of  the  family,  but  as  the  servant.  3.  He  must  be 
scrupulously  faithful  and  exact,  in  fulfilling  the  commands 
of  his  master.  4.  H\s  fidelity  must  be  ever  accompanied  by 
wisdom  and  prudence.  5.  He  must  g.ve  the  domestics — the 
sacred  family,  their  food  ;  and  tliis  food  must  be  such  as  to 
aflbrd  tliem  true  nourishment.  And,  6.  This  must  be  dona 
in  its  seaso7i.  There  are  certain  portions  of  the  bread  of 
life,  whicli  lose  their  effect  by  being  administered  out  of  pro- 
per season,  or  to  improper  persons. 


The  reward  of  those 


CHAPTER  XXV. 


tcho  follow  Christ 


46  *  Blessed  is  that  senrant,  whom  his  lord,  when  he  cometh, 
ehall  find  so  doing. 

47  Verily  I  say  unto  you,  That  i-he  shall  make  him  ruler  over 
all  his  goods. 

48  But,  and  if  that  evil  servant  shall  say  in  his  heart,  My  lord 
delayeth  his  coming ; 


I  Rev.  16.  15.— b  Ch.  25.  31,  23.  Luke  22  29. 


46.  Blessed  is  that  servant]  His  blessedness  consists  in  his 
Blaster's  aprprnbalion. 

47.  He  shall  make  him  ruler  over  all  his  goods.]  O  heaven- 
ly privilege  of  a  faithful  minister  of  Christ !  lie  shall  re- 
ceive from  God  a  power  to  dispense  all  the  blessings  of  the 
New  Covenant ;  and  his  word  shall  ever  be  accompanied  with 
the  demonstration  of  the  Holy  Ghost  to  the  hearts  of  all  that 
hear  iL  Much  of  a  preacher's  usefulness  may  be  lost  by 
his  unfaithfulness. 

48.  But,  and  if  that  evil  servant]  Here  are  three  charac- 
ters of  a  bad  minister.  1.  He  has  little  or  no  faith  in  the 
tpeedy  coming  of  Christ,  either  to  punish  for  wickedness,  or 
to  pardon  and  sanctify  those  who  believe.  It  may  be,  he 
does  not  outwardly  profe.ss  this,  but  he  says  it  in  his  heart, 
end  God  searches  his  heart,  and  knows  that  he  professes  to 
teacli  what  he  does  not  believe.  2.  He  governs  with  an  abso- 
lute dominion,  oppressing  his  colleagues,  and  doing  violence 
to  tlie  followers  of  Christ.  And  shall  begin  to  smite,  &c. 
3.  He  leads  an  irregular  life — docs  not  love  the  company  of 
the  children  of  God,  but  eats  and  drinks  with  the  drunkards, 
preferring  the  tables  of  the  great  and  the  rich,  whose  god  is 
their  belly,  and  tnus/ceds  himself  icitheut  fear.  Great  God! 
■save  thine  inheritance  from  being  ravaged  by  such  wolves  I 

50.  7?!r  Lord  cf  that  servant]  Hcreare  three  punishments 
which  atiswer  to  the  three  characteristics  of  the  bad  minister. 
I.  A  s\idden  dcatli,  and  the  weight  of  God's  judgments  falling 
upon  liim,  without  a  moment  to  avert  it ;  this  answers  to  his 
»7i/W<//fy  and  forgetfuhiess.  He  shall  come  in  a  day  in 
which  he  looketh  not  for  him.  2.  A  separation  from  the  com- 
munion of  saints,  and  from  all  the  gifts  which  he  has  abused  ; 
this  answers  to  the  abuse  of  his  authority  in  the  clnirch  of 
Christ.  3.  He  shall  have  tears  and  eternal  pains  in  company 
%vith  all  such  hypocrites  as  himself;  and  tliis  answers  to  his 
voluptnons  life,  pampering  the  flesh  at  the  expense  of  the  soul. 

51.  Cut  him  asu7ider]  This  refers  to  an  ancient  mode  of 
punishment  used  in  sCT'eral  countries.  Isaiali  is  reported  to 
nave  been  sawed  asunder.  That  it  was  an  ancient  mode  of 
punishment  is  evident  from  what  Herodotus  says ;  that  Saia- 
^us,  king  of  -Ethiopia,  had  a  vision,  in  which  he  was  com- 
manded, fxcrovi  itarafictv,  to  cut  in  two  all  the  Egyptian 
priests,  lib.  ii.  And  in  lib.  vii.  where  Xerxes  ordered  one  of 
the  sons  of  Pythius  nscrov  Staraitav,  to  be  cut  in  two,  and  one 
half  placed  on  each  side  of  the  way,  that  his  army  might  pass 
througli  between  them.  See  Raplieliusalso  in  his  notes  from 
Herodotus  and  Polybius.  This  kind  of  punishment  was  used 
among  the  Persians  ;  see  Dan.  ii.  5.  ill.  29.  Story  of  Susan- 
nah, ver.  55.  59.  See  also  2  Sam.  xii.  31.  and  1  Chron.  xx.  3. 
It  may  also  liave  reference  to  that  mode  of  punishment,  in 
which  the  different  members  were  chopped  off  seriatim,  first 
:the  feet,  then  the  hands,  next  the  legs,  then  the  ar7Ks,  and 

lastly  the  Mad.     This  mode  of  punishment  is  still  in  use 
among  the  Chinese. 

The  reader  has  no  doubt  obser\'ed  in  the  preceding  chapter, 
A  series  of  the  most  striking  and  solemn  predictions,  fullillcd 
4n  the  most  literal,  awful,  and  dreadful  manner.    Christ  has 


49  And  shall  begin  to  smite  At's  fellow-servants,  and  to  eat  and 
drink  with  the  dnmken  ; 

50  The  lord  of  that  servant  shall  come  in  a  day  when  he  look- 
eth  not  for  him,  and  in  an  hour  that  he  is  not  aware  of, 

51  And  shall  "^cut  him  asunder,  and  appoint /u'm  his  portion  with 
the  hypocrites :  >•  there  shall  be  weeping  and  gnashing  of  teeth. 

c  Or,  cut  him  off.— d  Ch.  8.  13.  &25.  30. 


foretold  the  ruin  of  the  Jewisli  people,  and  the  destruction  of 
their  polity;  and  In  such  a  circumstantial  manner,  as  none 
else  could  do,  but  He,  under  whose  eye  are  all  events,  and  in 
whose  hands  are  the  government  and  direction  of  all  things. 
Indeed  he  rather  declared  what  he  would  do,  than  predicted 
what  should  come  to  pass.  And  the  fulfilment  has  been  as 
circumstantial  as  the  prediotion.  Does  it  not  appear  that  the 
predicted  point  wa.s  so  literally  referred  to  by  the  occurring 
fact,  by  which  it  was  to  have  its  accomplishment,  as  to  leave 
no  room  to  doubt  the  truth  of  the  prediction,  or  the  certainti/ 
of  tlie  event  by  which  it  was  ft  filed!  Thus -the  wisdom 
of  God,  as  also  his  justice  and  providence,  have  had  t-.plenaiy 
manifestation. 

But  this  wisdom  appears  further,  in  preserving  such  a  re- 
cord <>{  the  prediction,  and  such  efide»cfi  of  its  accomplish- 
ment,  as  cannot  possibly  be  doubted.  The  New  Testament, 
given  by  the  inspiration  of  God,  and  handed  down  uncorrupt- 
ed  from  father  to  son,  by  both  friends  and  enemies,  perlect  in 
its  credibility  and  truth,  inexpugnable  in  its  evidences,  and 
astonishingly  circumstantial  in  details  of  future  occurrences, 
wlilch  the  wisdom  of  God  alone  could  foreknow — that  New 
Testament  is  the  record  of  these  predictions  The  history 
of  the  Romans,  written  by  so  many  hands  ;  the  history  of 
the  Jews,  written  by  one  of  themselves ;  triumphal  arches, 
coins,  medals,  and  public  monuments  of  different  kinds,  are 
the  eridencehy  which  tlie  fulfilment  of  the  record  is  demon- 
strated. Add  to  this,  the  preservation  of  the  Jewish  people  ; 
a  people  scattered  through  all  nations,  yet  subsisting  as  a  dis- 
tinct Aocfy, without  temple,  sacrifices,  or  po/i/jca/ government; 
and  who,  while  they  attemjit  to  suppress  the  truth,  yet  reluc- 
tantly stand  forth  as  an  unimpeacliable  collateral  evidence, 
that  the  solemn  record  already  alluded  to,  is  strictly  and  lite- 
rally true  !  Who  that  has  ever  consulted  the  Roman  histori- 
ans of  the  reigns  of  Vespasian  and  Titus;  the  history  of 
Josephus,  and  the  j24th  chapter  of  St.  Matthew's  Gospel,  and 
who  knows  any  thing  of  the  present  state  of  the  Jews  over 
the  fgce  of  the  earth,  or  even  of  those  who  sojourn  in  Eng- 
lan<I,  can  doubt  for  a  moment  the  truth  of  this  Gospel,  or  the 
infinite  and  all-comprehensive  knowledge  of  Him  who  Is  its 
author !  Here  then  is  one  portion  of  Divine  Revelation  that 
is  incontrovertibly  and  absolutely  proved  to  be  the  truth  of 
God.  Reader!  if  He,  who,  wlille  he  predicted  the  ruin  of 
this  disobedient  and  refractory  people,  wept  over  their  city 
and  Its  inhabitants,  has  so  minutely  fullilleu  the  Mrea^en!?)^* 
of  his  justice  on  the  unbelieving  and  disobedient,  will  he  not 
as  circumstantially  fulfil  tlie  promises  of  Ins  grace  to  all  them 
that  believe  1  The  existence  of  his  revelation,  the  ccmtinu- 
ance  of  a  Christian  churcli  upon  earth,  the  certainty  that 
mere  is  one  individual  saved  from  his  sins  by  the  grace  of  the 
Gospel,  and  walking  worthy  of  his  vocation,  are  continued 
proofs  and  evidencts  that  he  is  still  the  same;  that  he  will 
fullil  every  jot  and  tittle  of  tliat  word  on  which  he  has  caused 
thee  to  trust;  and  save  to  tlie  uttermost  all  that  come  unto 
the  Father  by  Him.  The  word  of  the  Lord  endureth  forever: 
and  they  who  tnist  in  him  shall  never  be  confounded.      .    ^ 


CHAPTER  XXV. 

77ic  parable  of  the  ten  virgins,  five  of  whom  were  wise,  and  fire  foolish,  1 — 12.  The  necessity  of  being  constantly  preparett 
to  appear  before  God,  13.  V'Ae  parable  of  the  talents,  14 — -30.  The  manner  in  which  God  shall  deal  irith  the  righteou* 
and  the  wicked  in  the  judgment  of  the  great  day,  31 — 16.    [A.  M.  4033.     A.  D.  29.     An.  Olymp.  CCII.  1.) 


THEN  shall  the  kingdom  of  heaven  be  likened  unto  ten 
*  virgins,  which  took  theur  lamps,  and  went  forth  to  meet 
''the  bridegroom. 

a  Lev  21.  M.  Pea.C..  »-U.    2  Cor.  U.  2.  Rev.  14.  5. 

NOTES— Verse  1.  Then  shall  the  kingdom  of  heaven]  The 
fitate  of  Jews  and  professing  Christians — or  the  state  of  the 
visible  church  at  the  lime  of  the  destruction  of  Jenisalem, 
and  in  the  day  of  judgment:  for  the  parable  appears  to  relate 
■to  both  those  periods.  And  particularly  at  the  time  in  which 
■Christ  shall  come  to  judge  the  world,  itshall  appear  what  kind 
of  reception  his  Gospel  has  met  with.  This  parable,  or  some- 
thing very  like  it.  Is  found  in  the  Jewish  records  :  so  in  a 
treatise  entitled  Reshith  chocmah,  the  beginning  of  wisdom, 
wc  read  thus:  "Our  wise  men  of  blessed  memory  say,  Re- 
pent, whilst  thou  hast  strength  to  do  it,  whilst  thy  lampburns, 
and  thy  oil  is  net  eKinguiehed :  for  if  thy  lamp  be  gone  out, 
thy  oil  will  profit  thee  nothing."  Our  doctors  add  in  Mei>- 
BASH  :  "The  holy  blessed  God  said  to  Israel,  My  sons,  repent 
whllbt  the  gates  of  repentance  stand  open  ;  for  I  receive  a 
gift  at  present,  but  when  1  shall  sit  In  judgment  in  the  age 
to  come,  1  will  receive  none."  Another  parable  mentioned 
by  Kimchi  on  Isa.  Ixv.  13.  "Rabbi  Yuchanan,  the  son  of 
Zachal,  spoke  a  parable  concerning  a  king  who  invited  his 
BervanLs,  but  set  them  no  time  to  come  :  the  prudent  sini  wa- 
ry among  them  adorned  themselves,  and  standing  at  the  door 
of  the  king's  house,  said,  Is  any  thin^  wanting  ia  the  bouse 


2  "  And  five  of  them  were  wise,  and  five  were  foolish. 

3  They  that  tcere  foolish,  took  their  lamps,  and  took  no  oil 
with  tiiem : 


b  i:rh.  5.  29,  30.  Rev.  19.  7.  &2!. 


:Ch.l3.  47.  t?;  in. 


of  the  king.'  (i.  e.  Is  there  any  work  to  be  donel)  But  the 
foolish  ones  that  were  among  them  went  away,  and  working 
said,  When  shall  the  feast  be  in  which  there  is  no  labour  1 
Suddenly  the  king  sought  out  his  servants :  those  who 
were  adorned  entered  in,  and  they  who  were  still  polluted 
entered  in  also.  Tlie  king  was  glad -when  he  met  the  pru- 
dent, buf  he  was  angry  wlien  he  met  the  foolish  :  he  said. 
Let  the  prudent  sit  down  and  en?— let  the  others  stand  and 
look  on."  Rabbi  Ellezer  said,  "Turn  to  God  one  day  before 
your  death."  His  disciples  said,  "How  can  a  man  know  the 
day  of  his  death"!"  He  answered  them,  "  Therefore  you  should 
turn  to  God  to-day,  perhaps  you  may  die  to-merrow  ;  thus 
every  day  will  be  employed  in  returning."  See  Kimchi  in 
Isa.  Ixv.  13. 

Virgins]  Denoting  the  purity  of  the  Christian  doctrine  and 
character.  In  this  parable  the  bridegroom  Is  generally  un- 
derstood to  mean  Jesus  Christ.  Tlie  feast,  that  stale  of  feli- 
city to  which  he  has  promised  to  raise  his  genuine  followers. 
The  wise  or  prudent,  and  foolish  virgins,  those  who  truly 
enjoy,  and  those  who  only  profess  the  purity  and  holiness  of 
his  religion.  The  oil,  the  grace  and  salvation  of  God,  or  that 
faith  which  works  by  lovo.  The  vessel,  the  heart  in  which'. 
115 


Parable  vf  l.hc  wise 


ST.  MATTHEW. 


and  Jbollsh  virgin.^. 


4  But  the  wise  took  oil  in  their  vessels  with  their  lamps. 

5  While  the  Iji-iaegroom  tarried,  °-  they  all  slumbered  and  slept. 

6  And  at  midniglit  h  tlic-re  was  a  cry  made,  Behold,  the  bride- 
groom Cometh ;  go  ye  o\it  to  meet  him. 

7  Then  all  those  virgins  arose,  and  *=  trimmed  their  lamps. 

8  And  the  foolish  said  imto  the  wise,  Give  us  of  your  oil ;  for 
«ur  lamps  are  ^  gone  out.  ,         ,         .  ^ 

9  But  the  wise  answered,  saying,  Not  so;  lest  there  be  not 
«nough  for  us  and  you :  '  but  go  ye  rather  to  them  that  sell,  and 
buy  fer  yourselves. 

al  Th  5  6— b  Oil  24.31.  1  Th.4.1C.— <;  Lk.I3.35.— d  Or,  goinn  out.— e  Ts.  55.1.  H«ib. 
■ZA.Ro.i.n.  <3hil.6.4.-fLk.l3.35.a.l9.42.&.ia.35,36.-gLk.l3.-».-hCh.7.2l,gg,33. 

this  oil  is  contained.  The  lamp,  the  profession  of  enjoying 
the  burning  and  shining  light  of  the  Gospel  of  Christ.  Going 
forth,  the  whole  of  their  sojourning  upon  earth. 

2.  Five  of  them  toere  wise]  Or,  provident,  (jtpovtiioi — they 
look  care  to  make  a  proper  provision  beforehand,  and  left 
jiothing  to  bo  done  in  the  last  moment. 

Five  were  foolish.]  Mu/joi  which  might  be  translated  care- 
less, is  generally  rendered  foolish ;  but  this  does  not  agree 
so  well  with  (jipoviiioi,  provident  or  prudent,  in  the  first 
clause,  which  is  the  proper  meaning  of  the  word.  Moj/jos,  in 
■the  Etymologicon,  is  thus  defined— fii?  hparo  ieov,  he  who  sees 
not  what  is  proper  or  necessary.  These  did  not  see  that  it 
■was  necessary  to  have  oil  in  their  vessels  (the  salvation  of 
Cod  in  their  souls)  as  well  as  a  burning  lamp  of  religious 
profession,  ver.  3,  4. 

4.  Took  oil  in  their  vessels]  They  not  only  had  a  sufficiency 
X)f  oil  in  their  lamps,  but  they  carried  a  vessel  with  oil  to  re- 
.cruit  their  lamps,  when  it  should  be  found  expedient.  This 
the  foolish  or  improvident  neglected  to  do:  hence,  when  the 
oil  that  was  in  their  lamps  burned  out,  they  had  none  to  pour 
into  the  lamp  to  maintain  the  flame. 

5.  The  bridegroom  tarried]  The  coming  of  the  bridegroom 
lo  an  individual  may  imply  his  death :  his  coming  to  the 
■world— the  final  judgment.  The  delay — the  time  from  a  man's 
birth  till  his  death  in  the  first  case  :  in  the  second,  the  time 
from  the  beginning  to  the  ewd  of  the  world. 

Slumbered  and  slept]  Or,  ivvs-alav  Kai  CKadcvSov,  they  be- 
came drowsy  and  fell  asleep]  As  sleep  is  frequently  used 
in  the  Sacred  Writings  for  death,  so  drowsiness,  which  pre- 
cedes sleep,  may  be  considend  as  pointing  out  the  decays  of 
the  constitution,  eind  the  si'.'cnesses  which  precede  death. 
The  other  explanations  which  are  given  of  this  place  must  be 
unsatisfactory  to  every  man  who  is  not  warped  by  some  point 
in  his  creed,  which  must  be  supported  at  every  expense. 
.Carelessness  disposed  them  to  drowsiness,  drowsiness  to 
«leep,  deep  sleep,  which  rendered  them  as  unconscious  of 
tlieir  danger,  as  they  were  before  inattentive  to  their  duty. 
Tlie  Anglo-Saxon  has  hit  the  meaning  of  the  original  well — 
Sa  hnappubon  hij  ealle  anb  j-lepun ;  of  which  my  old  MS. 
Bible  gives  a  literal  version  in  I  lie  English  of  the  14t'h  century. 

forsotiie- aUc  napiicticn  anTj  slejjtsn. 

G.  At  midnight  there  zras  a  ci  y]  The  Jewish  weddings  were 
;generally  celebrated  in  the  nitrht;  yet  they  usually  began  at 
the  rising  of  the  evening  star  :  but  in  this  case,  there  was  a 
more  than  ordinary  delay. 

Behold  the  bridegroom  cometh]  What  an  awful  thing  tobe 
summoned  to  appear  before  the  Judge  of  qvtick  and  dead  ! 
The  following  is  an  affecting  relation,  and_/us  est  ab  hoste  do- 
jceri.  "When  Rabbi  Jochanan  lien  Zaehai  was  sick,  his  disci- 
ples came  to  visit  him  :  and  wlien  he  saw  them,  he  began  to 
weep.  They  say  to  him.  Rabbi !  the  light  of  Isi-ael,  the  right 
liand  pillar,  the  strong  liammer,  wherefore  dost  thou  weep  1 
He  answered  them.  If  they  were  carrying  me  before  a  king 
£)f  flesh  and  blood,  who  is  here  to-day,  and  to  morrow  in  the 
grave  ;  who,  if  he  were  angry  with  me,  his  anger  would  not 
fast  forever;  if  he  put  me  in  prison,  his  prison  would  not  be 
.everlasting;  if  he  condemned  me  to  death,  that  death  would 
jiot  be  eternal ;  whom  I  could  sooth  with  words,  or  bribe  with 
riches  :  yet  even  in  these  circumstances  I  should  weep.  But 
jiGW  I  am  going  before  the  King  of  kings,  the  holy  and  the 
blessed  God,  who  iiveth  and  endureth  for  ever  and  for  ever  : 
who,  if  he  be  angry  with  me,  his  anger  will  last  for  ever  :  if 
lie  put  me  in  prison,  his  bondage  will  be  everlasting  ;  if  he 
/condemn  me  to  death,  that  death  will  be  eternal ;  whom  I  can- 
aiot  sooth  with  words  nor  bribe  with  riches  ;  when,  further, 
there  are  before  me  tieo  ways,  the  one  to  hell  and  the  other  to 

faradise,  and  I  know  not  in  lehich  they  are  carrying  me,  shall 
not  weep  1"  Talmud  Beracoth,  fol.  28. 

7.  Trimmed  their  lamps.]  EKOofiriacv,  adorned  tliem.  I 
ihave  seen  some  of  the  eastern  lamps  or  lanterns,  the  body  of 
which  was  a  skeleton  of  wood  and  threads,  covered  with  a 
very  thirl  transparent  membrane,  or  very  fine  gauze,  and 
.decorated  w'Ahfowers  painted  on  it.  It  is  probable  that  the 
nuptial  lamps  were  highly  decorated  in  this  way  ;  though  the 
.act  mentioned  here  may  mean  no  more  than  preparing  the 
llamps  for  burning. 

The  following  account  of  thn  celebration  of  a  wedding  in 
Persia,  taken  from  the  Zend  Avesta,  vol.  ii.  fi.  553,  &c.  may 
*aKt  some  liglit  oa  this  place. 

"The  day  appointed  for  the  marriage,  about  5  o'clock  in  the 
fivening,  the  bridegroom  comes  to  the  house  of  the  bride, 
where  the  mohed,  or  priest,  pronounces  for  the  first  time,  the 
iHuptial  benediction.     He  then  brings  her  to  his  own  house, 

fives  her  some  refreshment,  and  afterward  the  assembly  of 
er  relatives  and  friends  reconduct  her  to  her  father's  house. 

m 


10  And  while  they  went  to  buy,  the  bridegroom  came ;  '  and 
they  that  were  ready  went  in  witli  him  to  the  meurriage :  and 
^  the  door  was  shut. 

11  Afterward  came  also  the  other  virgins,  saying,  hLord, 
Lord,  open  to  us. 

12  But  he  answered  and  said,  Verily  I  say  unto  you,  ■  I  know 
you  not. 

13  1^  Watch  therefore,  for  ye  know  neither  the  day  nor  the 
hour  wherein  the  Son  of  man  cometh. 

14  H  1  For  the  kingdom  of  heaven  is  ""  as  a  man  travelling  into 


When  she  arrives,  the  mobed  repeats  the  nuptial  benedic- 
tion, which  is  generally  done  about  midnight  ;  immediately 
after,  the  bride,  accompanied  with  a  part  of  her  attending 
troop,  (the  rest  having  returned  to  their  own  homes)  is  recon-  - 
ducted  to  the  house  of  her  husband,  where  she  generally  ar- 
rives about  three  o'clock  in  the  -morning.  Nothing  can  be  more 
brilliant  than  these  nuptial  solemnities  in  India.  Sometimes 
the  assembly  consists  of  not  less  than  2000  persons,  all  richly 
dressed  in  gold  and  silver  tissue  ;  the  friends  and  relatives  of 
the  bride,  encompassed  with  their  domestics,  are  all  mounted 
on  horses  richly  harnessed.  The  goods,  wardrobe,  and  even 
the  bed  of  the  bride,  are  carried  in  triumph.  The  husband, 
richly  mounted  and  magnificently  dressed,  is  accompanied  by 
his  friends  and  relatives,  the  friends  of  the  bride  following 
him  in  covered  carriages.  At  intervals  during  the  procession, 
guns  and  rockets  are  fired,  and  the  spectacle  is  rendered 
grand  beyond  description,  by  a  prodigious  number  of  light- 
ed TORCHES,  and  by  the  sound  of  a  multitude  of  musical  in- 
struments." 

There  are  certain  preparations  which  most  persons  believe 
they  must  make  at  the  approach  of  death  :  but  alas  !  it  is  often 
too  late.  The  lamp  is  defiled,  the  light  almost  out,  an'd  the  oil 
expended — and  what  ahorning  is  a  wretched  sinner,  strug- 
gling in  the  agonies  of  death,  capable  of  preparing  for  his 
guilty  soul ! 

8.  Our  lamps  are  gone  out.]  J10cvvvvTai,  are  going  out. 
So  then  it  is  evident  that  they  were  07ice  lighted.  They  had 
once  hearts  illuminated  and  warmed  by  faith  and  love,  but 
they  had  backslidden  from  the  salvation  of  God,  and  now  tht.y 
are  excluded  from  heaven,  because  through  their  carelc.-^s- 
7iess,  they  have  let  the  light  tliat  was  in  them  become  dark- 
ness, and  have  not  applied  in  time  for  afresh  supj>ly  of  the 
salvation  of  God. 

A  Jewish  rabbin  supposes  God  addressing  man  thus  :  / 
give  thee  my  lamp,  give  thou  me  thy  lainp  ;  if  thou  keep  my 
lamp,  I  will  keep  thy  lamp:  but  if  thou  extiiiguish  ?ny  lamp, 
J  will  extinguish  thy  lamp.  That  is,  I  give  thee  my  wohd 
and  testimonies  to  be  a  light  unto  thy  feet,  and  a  lantern  to 
thy  steps,  to  guide  thee  safely  through  life :  give  me  thy  soul 
and  all  its  concerns,  that  I  may  defend  and  save  thee  from 
all  evil ;  keep  my  word,  walk  in  my  ways,  and  I  will  keep  thy 
SOUL  that  nothing  shall  injure  it;  but  if  thou  trample  under 
foot  my  laws,  I  will  cast  thy  soul  into  outer  darkness. 

9.  Lest  there  be  not  enough  for  us  and  you]  These  had  all 
been  companions  in  the  (Christian  course,  and  there  was  a 
time  when  they  might  have  been  helpful  to  eachotlier,  but 
that  time  is  now  pjast  for  ever — none  has  a  particle  of  grace 
to  spare,  not  even  to  help  the  soul  of  the  dearest  relative ! 
The  grace  which  every  man  receives  is  just  enough  to  save 
his  own  soul ;  he  has  no  merits  to  bequeath  to  the  church  :  no 
work  of  supererogation,  which  can  be  placed  to  tlie  account 
of  another. 

Go  ye  rather  to  them  that  sell,  and  buy]  By  leaving  out  tli€ 
particle  Se,  but,  (on  the  indisputable  authority  of  ABDGHK?'. 
and  HV.  of  Matthai',  with  sixteen  others,  the  Armenian,  Vul- 
gate, and  all  the  Itala  but  one)  and  transposing  a  very  little 
the  members  of  the  sentence,  the  sense  is  more  advantage- 
ously represented  and  the  reading  smoother  :  Rather  go  to 
them  that  sell,  and  buy  for  yourselves,  lest  there  he  not  enough 
for  us  and  you.  Beza,  Mill,  Bengel,  and  Griesbach,  approve 
of  the  omission  of  the  particle  (5e. 

10.  While  they  went  to  bay,  the  bridegroom  came]  What  a 
dismal  thing  it  is,  not  to  discover  the  emptiness  of  one's 
heart  of  all  that  is  good,  till  it  is  too  late  to  make  any  success- 
ful application  for  rehef!  God  alone  knows  how  many  are 
thus  cleceived. 

And  they  that  were  ready]  They  who  were  prepared— whn 
had  not  only  a  burning  la?np  of  an  evangelical  profession,  but 
had  oil  in  their  vessel,  the  faith  that  works  by  lore  in  their 
hearts,  and  their  lives  adorned  with  all  the  fruits  of  the  Spirit. 

The  door  was  shut]  Sinners  on  a  death-bed  too  often  meet 
with  those  deceitful  merchants,  who  promise  Ihem  salvation 
for  a  price  which  is  of  no  value  in  the  sight  of  God.  Co7ne 
unto  me,  says  Jesus,  atid  buy — there  is  no  salvation  but 
through  his  blood — no  hope  for  the  sinner  but  that  which  is 
founded  upon  his  sacrifice  and  death.  The  door  was  Khut — 
dreadful  and  fatal  words  !  no  hope  remains.  Nothing  but 
death  can  shut  this  door— but  deatli  may  surprise  us  in  our 
sins,  and  then  despair  is  our  only  portion. 

11.  Afterward  came  also  the  other  virgins,  saying,  Lord, 
Lord]  Earnest  ]}rayer,  when  used  in  time,  may  do  much 
good,  but  it  appears  from  this  parable,  that  there  may  come  a 
time,  when  prayer,  even  to  .lesus,  may  be  too  late  !  viz..  when 
the  door  is  shut—when  death  has  separated  tlie  body  aji.4 
the  sou). 


CHAPTER  XXV. 


The  parable  of 

.1  far  country,  icho  called  his  own  servants,  and  delivered  unto 
them  his  goods. 

15  And  unto  one  he  gave  five  *  talents,  to  another  two,  and  to 
•mother one;  tto  every  man  according  to  his  several  ability  ; 
and  straightway  took  his  journey. 

16  Then  he  thai  had  received  the  five  talents  went  and  traded 
with  the  same,  and  made  them  other  five  talents. 

17  And  likewise  he  that  had  received  two,  he  also  gained 
other  two. 

18  But  he  that  had  received  one,  went,  and  digged  in  the  earth, 
and  hid  his  lord's  monev. 

19  After  a  long  time  "=  the  lord  of  those  servants  coraeth,  and 
reckoneth  with  them. 

20  And  so  he  tliat  had  received  five  talents  came  and  brought 
other  five  talents,  saying,  <>  Lord,  thou  delivercdst  unto  me  five 
talents  :  behold,  I  have  gained,  beside  them,  five  talents  more. 

21  His  lord  said  unto  him,  well  done,  thou  good  and  faithful 
servant :  thou  hast  been  faithful  over  a  few  things,  *  I  will 
make  thee  ruler  over  many  tilings :  enter  thou  into  f  the  joy 
of  thy  lord. 

aAlalemislRTl  Iflj.  sterling.  Chap.  19,  a4.-b  Rom.  13.  6.  I  Cor.  18.  7,  11,  29. 
Erh   4.  II rHaba.  3.  Luk      '" "" 


the  iaients. 


Heb   l0.37.-d  1  Cor.  IS.  10.  STii 


2-2  He  also  that  had  received  two  talents  came  and  said,  I/ord, 
thou  deliveredst  unto  me  two  talents:  behold,  I  have  gained 
two  other  talents  beside  them. 

23  His  lord  said  unto  him,  ^  Well  done,  good  and  faithful  ser- 
vant ;  thou  hast  been  faithful  over  a  few  things,  I  will  make 
thee  ruler  over  many  things  :  enter  thou  into  the  joy  of  thy  lord. 

24  Then  he  which  had  received  the  one  talent  came  and  said. 
Lord,  I  knew  thee  that  thou  art  a  hard  man,  reaping  where 
thou  hast  not  sown,  and  gathering  where  thou  hast  not  strewed  : 

25  And  I  was  afraid,  and  went  and  hid  thy  talent  in  the  earth ; 
lo,  there  thou  hast  that  is  thine. 

26  Uis  lord  answered  and  said  unto  him.  Thou  wicked  and 
slothful  servant,  thou  knewest  that  1  reap  where  I  sowed  not, 
and  gather  where  I  have  not  strewed  : 

27  Thou  oughtest  therefore  lo  have  put  my  money  to  the  ex- 
changers, and  then  at  my  coming,  I  should  have  received  mine 
own  with  usury. 

28  Take  therefore  the  talent  from  him,  and  give  it  unto  him 
which  halh  ten  talents  : 

29  •>  For  unto  every  one  that  halh  shall  be  given,  and  he  shall 

eCh.a4.47.  Vf  r.  34.  4C.  Luktla.  44.  «i.2i.»,30.— f  Htb.  12.2.  2  Tiir..  2.  12.  1  Pn. 
1.  9.— s  Ver.  21.— h  Ch.  13.  12.  M.rk  4.  S5.    Lk.  S.  18.  ic  19.  26.  John  IS.  2. 


12.  I  know  you,  not.]  As  if  he  had  said,  Ye  arc  not  of  my 
company — ye  were  neither  with  the  bride  nor  the  bridegroom : 
ye  slept  while  the  others  were  in  procession.  I  do  not  ac- 
knowledge you  for  my  disciples — ye  are  not  like  him  who  is 
lore — ye  refused  to  receive  his  grace— ye  sinned  it  away 
when  yc  had  it;  now  ye  are  necessarily  excluded  from  that 
kingilo'm  where  nothing  but  love  and  purity  can  dwell. 

Watch  therefore]  If  to  watch  be  to  employ  ourselves  chief- 
ly about  the  business  of  our  salvation,  alas  !  how  few  of  those 
who  are  called  Christians  are  there,  who  do  watch  ?  How 
many  who  slumhert  How  many  w^o  are  asleep  ?  How  many 
seized  with  a  lethargy  7    How  many  «ui7e  dead  7 

Wherein  the  Son  of  man  cometh]  These  words  are  omitted 
by  many  excellent  MSS.,  most  of  the  Versions,  and  several 
of  tlie  Fathers.  Griesbach  has  left  them  out  of  the  text : 
Grutiiis,Hammond,31ill,  and  Beng-e/,  approve  of  the  omission. 
14.  Called  his  own  servants]  God  never  makes  the  children 
of  men  proprietors  of  his  goods.  They  arc  formed  by  his 
power,  and  upheld  by  his  bounty,  and  they  hold  their  lives 
and  their  goods,  as  in  many  of  our  ancient  tenures,  quamdiu 
domino  placuerit — at  the  will  of  our  lord, 

li>.  Unto  one  he  gave  five  talents — to  every  man  according 
to  his  several  ability]  The  duties  men  are  called  to  perform, 
are  suited  lo  their  situations,  an'd  the  talents  they  receive. 
The  good  thai  any  man  has,  he  has  received  from  God,  as  also 
the  ability  to  improve  that  good.  God's  graces  and  temporal 
mercies  are  suited  lo  the  power  which  a  man  has  of  impro- 
ving them.  To  give  eminent  gifts  to  persons  incapable  of 
properly  improving  them,  would  be  only  to  lead  them  into  a 
snare.  The  talent  which  each  man  has  suits  his  own  state 
best ;  and  it  is  only  pride  and  insanity  which  leads  him  torfe- 
sire  and  envy  the  graces  and  talents  of  another.  Five  talents 
would  be  too  much  for  some  men  :  one  talent  would  be  too 
little.  He  who  receives  7nuch,  mu.sl  make  proportionate  im- 
provement: and  from  him  who  has  received  little,  the  im- 
provement only  of  that  little  will  be  required.  Ksfive  talents 
in  one  case,  are  sufiicient  to  answer  the  purpose  for  which 
they  were  given :  so  also  are  two  and  one. 

The  man  who  improves  the  grace  he  has  received,  however 
small,  will  as  surely  get  lo  the  kingdom  of  God,  as  he  who 
has  received  most  from  his  master,  and  improved  all. 

There  is  a  parable  something  like  this  in  Sohar  Chadash. 
fol.  47.  "  A  certain  king  gave  a  deposit  to  three  of  his  ser- 
vants :  the  first  kepi  it ;  the  second  lost  it ;  the  third  spoiled 
one  part  of  it,  and  gave  the  rest  to  another  to  keep.  After 
some  time,  the  king  came  and  demanded  the  deposit  Him 
who  had  preserved  it,  the  king  praised,  and  made  him  gover- 
nor of  his  house.  Him  who  had  lost  it,  he  delivered  to  utter 
destruction,  so  that  both  his  name  and  his  possessions  were 
blotted  out  To  the  third,  who  had  spoiled  a  part  and  given 
the  rest  to  another  to  keep,  the  king  said,  Keep  him,  and  let 
him  not  go  out  of  my  house,  till  we  see  what  the  other  shall 
do,  to  whom  he  has  entrusted  a  part ;  if  he  shall  make  a  pro- 
j^er  use  of  it,  this  man  shall  be  restored  to  liberty,  if  not,  he 
also  shall  be  punished."  See  Schoetlgen.  I  have  had  already 
occasion  to  remark,  how  greatly  every  .Jewish  parable  is  im- 
proved, that  comes  through  the  hands  of  Christ. 

In  this  parable  of  our  Lord,  four  things  may  be  considered. 
|.  The  master  who  distributes  the  talents.  H.  The  servants 
who  fmprored  their  talents.  IIL  The  sfvant  who  buried 
his  talent.    And,  IV.  His  punishment. 

1.  The  master's  kindness.  The  servants  had  nothing — de- 
served nothing — had  no  claim  on  their  master,  yet  he,  in  his 
KINDNESS,  delivers  unto  them  his  goods,  nol  (or  his  advantage, 
but  for  their  comfort  and  salvation.  2.  The  master  distributes 
these  goods  diversely  ; — giving  to  one  five,  another  two,  and 
to  another  one.  No  person  can  complain  that  he  has  been 
foTgntten  ;  the  master  gives  to  each.  None  can  complain  of 
the  diversity  ofthe  gifts;  it  is  the  master  who  has  done  it.  The 
master  has  an  absolute  right  over  his  own  goods,  and  the  ser- 
vants cannot  fiod  fault  with  the  distribution.  He  who  has  little, 
should  noXenvy  him  who  has  received  much  ;  for  he  has  the 
greater  labour,  and  the  greater  account  to  give.  He  wlio  has 
much,  should  not  despise  hini  who  has  little,  (or  the  sovereign 


ability  which  God  has  given  him,  and  fitted  to  the  place  in 
which  God's  providence  has  fixed  him,  is  surticiently  calcu- 
lated to  answer  the  purpose  of  the  master,  in  the  salvation  of 
the  servant's  soul.  3.  The  master  distributes  his  talents  with 
WISDOM.  He  gave  toeach  according  to  his  several  ability,  i.  c. 
to  the  power  he  had  to  improve  what  was  given.  It  would 
not  he  just  to  make  a  servant  responsible  for  what  he  is  natu- 
rally incapable  of  managing  ;  and  it  would  not  be  proper  to 
give  more  than  could  be  improved.  The  powers  which  men 
have,  God  has  given ;  and  as  he  best  knows  the  extent  of  these 
powers,  so  he  suits  his  graces  and  blessings  to  them  in  the 
most  wise  and  effectual  way.  Though  he  may  make  one 
vessel  for  honour  (i.  e.  more  honourable  place  or  oflicc)  and 
another  for  dishonour  (a  less  honourable  ofllce)  yet  both  are 
for  the  master's  M«e— both  are  appointed  and  capacitated  to 
show  forth  his  glory. 

II.  The  servants  who  improved  their  talents.  These  persons 
were  termed  SovXoi,  slaves,  such  as  were  the  propertv  of  the 
master,  who  might  dispose  of  them  as  he  pleased,  'j'hen  he 
that  had  received  the  five  talents  went  and  trailed,  ver.  16. 
1.  The  work  was  speedily  begun — as  soon  as  the  muster  gave 
the  talents,  and  departed,  so  soon  they  began  to  labour.  Thire 
is  not  a  moment  to  be  lost — every  moment  has  its  grace,  anj 
every  grace  has  its  employment,  and  every  thing  is  to  be  donn 
for  eternity.  2.  The  work  was  perseveringly  carried  on  ;  af- 
ter a  long  time  the  lord  of  those  servants  cometh,  ver.  19.  The 
master  was  long  before  ne  returned,  but  they  did  not  relar. 
The  longer  time,  the  greater  improvement  God  gives  evr ry 
man  just  time  enough  to  live  in  this  world,  to  glorify  his  .Maker, 
and  to  get  his  soul  saved.  Many  begin  well,  and  continue 
faithful  for  a  lime — but  how  few  perserere  to  the  end !  .\re 
there  none  who  seem  to  have  outlived  their  glory,  their  clia. 
racter,  their  usefulness  ?  3.  Their  work  was  crowned  with 
success.  They  doubled  the  sum  which  they  had  received— 
Every  grace  of  God  is  capable  of  great  improvement.  Jesus 
himself,  the  pure,  immaculate  Jesus,  grew  in  wisdom  and  fa- 
vour with  God,  Luke  ii.  52.  4.  They  were  ready  to  give  in  a 
joyful  account  when  their  master  came  and  called  for  them. 
1st.  They  come  without  delay,  they  expected  his  coming:  and 
it  was  with  an  eye  to  this,  that  they  continued  Iheir  labour — 
they  endured  as  seeing  him  w^ho  is  invisible.  2dly.  Th#-y 
come  without/ear ;  the  master  before  whom  they  appear  haii 
always  loved  them,  and  given  them  the  fullest  proofs  of  his 
affection  for  them  :  his  love  to  them  has  begotten  in  them 
love  to  him  :  and  their  obedience  to  his  orders  sprung  from 
the  love  they  bore  to  him.  He  that  loveth  me,  says  Je-iius, 
will  keep  my  words.  3d.  They  render  up  their  arcounts 
without  confusion. — He  who  received  five  brought  fire 
others:  and  he  who  had  received  two  brought  tieo  inorrs; 
nothing  was  lo  be  rfo«e  when  their  master  called;  all  their 
business  was  fully  prepared.  4th.  They  gave  up  every  thing 
to  their  master  without  attempting  to  appropriate  any  thing. 
Their  ability  was  his,  the  talents  his,  and  the  continued 7)0trer 
to  improve  them  his.  All  is  of  God,  and  all  must  be  returned 
to  him.  5.  Their  recompense  from  their  gracious  master. 
1st.  They  receive  praise.  Well  done,  good  and  faithful  ser- 
vants, ver.  21.What  a  glorious  thing  to  have  the  npproAa^ion  of 
God,  and  the  testimony  of  a  good  conscience  !  They  were 
good,  pure  and  upright  within— faithful,  using  to  God's  glory 
the  blessing  he  had  given  them.  2d.  They  receive  gracioua 
promises.  Ye  have  been  faithful  over  a  little,  I  will  set  you 
over  much.  These  promises  refer  not  only  to  a  future  glory, 
but  to  an  increase  of  God's  grace  and  mercy  here;  for  the 
more  faithfully  a  man  improves  what  God  has  already  given 
him,  the  more  he  shall  have  from  his  gracious  Master;  for 
he  giveth  OTore  ^race,  till  he  tills  the  faithful  soul  with  his 
owsfulness.  3.  They  receive  glorv.  Enter  into  the  joy  of 
your  Lord.  As  ye  were  partakers  of  my  nature  on  earth,  be 
ye  sharers  of  my  glory  in  heaven.  The  joy,  the  happiness 
wherewith  I  am  happv,  shall  be  your  eternal  portion  !  Oh, 
wliat  is  all  we  can  do,'a\i  we  can  suffer,  even  the  most  lin- 
gering, anA  cruelmartyrdom,  in  comparison  of  this  unbound- 
ed eternal  joy. 
III.  Of  the  sen-ant  who  buried  his  talent    He  that  had  re. 


Master  h^  madijthc  distinction  :  and  bis  tittle,  suited  to  the    ceiv£d  one,  went  and  digged  in  the  earth,  and  hid  hi*  loid'a 


Christ's  procedure  in 


ST.  MATTHEW. 


the  day  of  Judgment. 


have  abundance :  but  from  liim  that  hath  not,  shall  be  taken 
away  even  that  which  he  hath. 

30  And  cast  ye  the  unprofitable  servant  '  into  outer  darkness : 
there  shall  be  weeping  and  gnashing  of  teeth. 

31  II  b  When  the  iSon  of  man  sliall  come  in  his  glosy,  and  all 
the  holy  angels  with  him,  then  shall  he  sit  upon  the  tlirone  of 
his  glory : 

32  And  "before  him  shall  be  gathered  all  nations:  and  dhe 
shall  separate  them  one  from  another,  as  a  shepherd  divideth 
his  sheep  from  the  goats : 

oChop.  R.  13.  &.S.!.51,-b  Zech.  14.5.  Chap,  IS,  27.  &  19.  S8, 
1.  11.  1  Thcss.  4.  16.  2  Thess.  1.  7.  Jude  11.  Kev.  1.  7.— c  Ron 
Rev.  20.  12. 


vioncy,  ver.  18.  1.  See  the  ingratitude  of  this  servant — His 
master  gave  him  a  talent,  capable  of  being  improved  to  his 
own  present  and  eternal  advantage  ;  but  he  slights  tlie  mercy 
of  his  lord.  2.  See  his  !d/ene,<;s.  Rather  than  exert  himself 
to  improve  what  he  has  received,  he  goes  and  hides  it.  3.  See 
his  gross  error.  lie  digs  to  hide  ;7— puts  himself  to  more 
tronUe  to  render  the  mercy  of  God  to  him  of  none  effect, 
than  he  should  have  had  in  combating  and  conquering  the 
world,  the  devil,  and  the  flesh.  4.  See  his  injustice.  He  tak-es 
liis  master's  money,  and  neither  improves  nor  desig7is  to  im- 
prove it,  even  while  he  is  living  on,  and  consumin g  that 
bounty  which  would  have  been  sufficient  for  ?l faithful  ser- 
vant. How  much  of  this  useless  lumber  is  to  be  found  in  the 
church  of  Christ !  But  suppose  the  man  be  a  preacher— what 
a  terrible  account  will  he  have  to  give  to  God  !  consuming  tlie 
provision  made  for  a  faithful  pastor,  and  so  burying,  or 
tnisusing  his  talent,  as  to  do  no  good  to  immortal  souls ! 
5.  Hear  the  absurdity  of  his  reasoning.  Lord,  I  knew  thee 
that  thou  art  a  hard  (or  avaricious)  man,  reajiing  lohere  thou 
hast  not  sown,  &c.  ver.  24.  See  this  meaning  of  cKXripog, 
proved  by  Kypke.  The  wicked  exeuse  of  this  faithless  servant 
confuted  itself  and  condemned  him.  Nevertheless,  it  is  on 
this  very  7nodel  that  sinners  in  general  seek  to  justify  them- 
K>'lves ;  and  the  conclusion  turns  always  agahist  "them.  I 
kncic  thee  to  be  a  hard  man — How  awfully  deceived,  and 
deeply  depraved  must  that  person  be,  who  not  only  attempts 
to  excuse  his  follies,  but  lo  charge  his  crimes  on  GOD  himself! 
/teas  afraid — why  ?  Because  thou  wort  an  enemy  to  thy  .90w/, 
and  to  thy  God— t was  afraid— o{  what?  that  he  would  re- 
quire more  than  he  did  give.  How  could  this  be  1  Did  he  not 
give  thee  the  t'd\er\l  freely,  to  show  thee  his  benevolence? 
and  did  he  not  suit  it  to  thy  ability,  that  he  might  show  thee 
his  icisdom,  justice,  and  goodness,  in  not  making  thee  respo«- 
tihle  for  more  than  thou  couldst  improve? 

IV.  Ueliold  the  awfnl  punishment  of  this  faithless  servant. 
1.  He  is  reproached.  Thou  wicked  and  slothful  servant.' 
Wicked — in  thy  heart :  slothful— m  thy  work.  T-aov  kncwest 
that  I  reap  ichcre  Isoired  not .'  Tlmu  art  condemned  by  thy 
own  mouth— wAose  is  the  unemployed  talent?  Did '/ not 
give  thee  this  1  And  did  I  require  the  improvement  of  tivo 
when  I  gave  thee  but  one?— Thou  knowest  I  did  not. 

2.  He  is  stripped  of  what  he  possesserf.  Take — the  talent 
from  him.  O  terrible  word — Remove  the  candlestick  from 
that  slothful  xoorldly-minded  church — Take  away  the  inspi- 
rations of  the  Holy  Spirit,  from  tliat  lukewarm,  Christless 
Christian  ;  who  only  lives  to  resist  them  and  render  them  of 
none  effect.  Dispossess  that  base,  man-pleasing  minister 
of  his  ministerial  gifts  ;  let  his  Si7t'er  become  i7-ass,  and  his 
fne  gold  dross. — He  loved  the  present  world  more  than  tlie 
f/erwai  world, and  the  praise  o[  men  more  than  the  approbation 
of  God.  Take  away  the  talent  from  lii.m  !  3.  He  is  punished 
with  an  everlasting  separation  from  God  and  the  glory  of  his 
power.  Cast  forth  the  unprofitable  servant,  ver.  30.  Let  him 
hive  nothing  but  darkness,  who  refused  to  walk  inthe  light  : 
let  him  have  nothing  but  misery — weeping  and  gnashing  of 
teeth:  who  has  refused  the  happiness  which  God  provided 
for  him. 

Reader,  if  the  careles  virgins,  and  the  unprofitable  servant 
against  whom  uojiagrant  iniquity  is  charged,  be  punished 
Witli  an  outer  darkness,  with  a  hell  ot  fire :  of  what  sorer 
punishment  must  he  be  judged  worthy,  who  is  a  murderer, 
an  adulterer,  s.fornicator,  a  blaspliemer,  a  thief,  a  liar,  or  in 
rny  respect  an  open  violater  of  the  lains  of  God  1  The  care- 
less virgins,  and  the  unprofitable  servants  v.'ere  saints  in 
comparison  of  millions,  who  are,  notwithstanding,  dreaming 
of  an  endless  heaven  when  fitted  only  for  an  endless  hell ! 
>'-27.  With  usury.]  Xbi/ ro/cai,  9'jilh  its  produce — not  usury; 
for  that  is  unlawful  interest,  more  than  the  money  can  pro- 
perly produce. 

29.  tjnto  every  one  that  hath  shall  he  given]  See  on  ch.  xiii.  12. 
''  30.  Weeping  a7id  gnashing  of  teeth.]  See  on  chap.  viii.  12. 
a  note  necessary  for  the  illustration  of  this,  and  the  foregoing 
parable. 

31.  WIten  the  Son  of  man  shall  come']  This  must  be  under- 
stood of  Christ's  coming  at  the  last  day,  to  judge  mankind  ; 
though  all  the  preceding  part  of  the  chapter  may  be  applied 
also  to  the  destruction  of  Jerusalem. 

Holy  angels]  The  word  a^ioj,  is  omitted  by  many  excellent 
Manuscripts,  Versions,  and  Fathers.  Mill  and  Beagel  ap- 
prove of  the  omission,  and  Griesbnch  has  left  it  out  of  the  text. 
It  is  supposed  by  some  that  our  Lord  will  have  other  angels 
(messengers)  with  him  in  that  day,  besides  the  holy  ones.  The 
evil  angels  may  be  in  attendance  to  lake  as  their  prey,  those 
Who  shall  be  found  on  his  left  hand.  | 

118 


33  And  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats 
on  the  left. 

34  Then  shall  the  King  say  unto  them  on  his  right  hand, 
Come,  ye  blessed  of  my  Father,  '  inherit  the  kingdom  f  prepa. 
red  for  you  from  tlie  foundation  of  the  world  : 

35  ^For  I  was  an  hungered,  and  ye  gave  me  meat:  I  was 
thirsty,  and  ye  gave  me  drink :  1>I  was  a  stranger,  and  ye  took 
me  in  : 

36  i  Naked,  and  ye  clothed  me :  1  was  sick,  and  ye  visited 
me  :  k  I  was  in  prison,  and  ye  came  unto  me. 


d  Eielc.  SO.  38.  &  34.  17,  20.  Ch.  13.  49  -e  : 
ai.  7.— f  Ch.  20.  23.  Mark  10,  40.  1  Cor,  2.  9, 
.lames  1.  27,— h  Heb.  13.  2.  3  .lohn  5,— i  Jame 


torn,  S.  17.  1  P«.  1.  4,  9.  &  3.  9.  Rtv. 
Heb.  11.  lG.-5-lEa.  59.  7.  E«k.  18.  7. 
i2.  15,  lS.-k2Tim.  1.  16. 


The  throne  of  his  glory]  That  glorious  throne  on  which  his 
glorified  human  nature  is  seated,  at  the  right  hand  of  the  Father. 

32.  All  7iations]  Literally,  all  the  nations — all  the  Gentile 
world — the  .lews  are  necessarily  included,  but  t^ey  were  spo- 
ken of  in  a  particular  manner,  in  the  preceding  chapter. 

He  shall  separate  the7n]  Seteach  kind  aparthy  themselves. 

As  a  shepherd  divideth,  &c.]  It  docs  not  appear  that  sheep 
and  goats  were  ever  penned  or  housed  together,  though  they 
might  feed  in  the  same  pasture  ;  yet  even  this  was  not  done, 
but  in  separate  flocks  :  so  Virgil,  Eclog.  vii.  v.  2.  Compule- 
rantque  greges  Corydon  et  Thyrsis  in  umim  ;  Thyrsis  OVES, 
Cory  don  rf/s/a?!^es  lacte  capellas.  "Thyrsis  and  Corydon 
drove  their  flocks  together.  Thyrsis  his  sheep,  and  Corydon 
his  goats,  their  udders  distended  with  milk."  These  two 
shepherds  had  distinct  flocks  which  fed  in  the  same  pasture, 
but  separately  ;  and  they  are  only  now  driven  together,  for 
the  convenience  of  the  two  shepherds,  duringthe  time  of  their 
musical  contest. 

33.  I/e  shall  set  the  sheep,  &c.]  The  right  hand  signifies, 
among  the  rabbins,  approbation  and  eininence  ;  the  left  hand, 
rejection  and  disapprobation.  Hence  in  Sohar  Chadash  it  is 
said,  "The  right  hand  is  given,  the  left  also  is  given — to  the 
Israelites  and  the  Gentiles  are  given  paradise  and  hell — this 
world  and  the  world  to  cnme."  The  right  and  left  were  em- 
blematical of  endless  beatitude  and  endless  misery  among  the 
Romans.     Hence  Virgil  : 

Hie  locus  est,  partes  ubi  se  viafindit  in  ambas, 
De.xtera,  qucs.  Ditis  magni  sub  mania  tendit ; 
Hac  iter  Elysium  nobis;  at  Iseva  malorum 
Eiercet  pmnas,  et  ad impia  Tartara  mittit.    £n.vi.  540. 
Here  in  two  ample  roads  the  way  divides. 
The  right  direct  our  destin'd  journey  guides 
By  Pluto's  palace,  to  the  Elystan  plains ; 
The  left  to  Tartarus,  where  bound  in  chains 
Loud  howl  the  damned  in  everlasting  pains.     Pitt. 
Of  the  good  and  faithful  servants  he  approves,  and  therefora 
exalts  tliem  to  his  glory:  of  the  slothful  and  wicked  he  dis- 
approves, and  casts  them  into  hell.     Sheep,  which  have  ever 
been  considered  as  the  emblems  of  mildness,  simplicity,  pa- 
tience, and  usefulness,  represent  here  the  genuine  disciples 
of  Christ.     Goats,  which  are  naturally  guarrelso7ne,  i.tjciri- 
ous,  and  excessively  ill-scented,  were  considered  as  the  sym- 
bols of  riotous,  profane,  and  impure  men.     They  here  repre- 
sent all  who  have  lived  and  died  in  their  sins.     See   Ezek. 
xxxiv.  17.  and  Zech.  x.  3. 

34.  Ye  blessed  of  my  Father]  This  is  the  king's  address  to 
his  followers ;  and  contains  the  reason  why  they  were  found 
in  the  practice  of  all  righteousness,  and  were  now  brought  to 
this  state  of  glory — they  were  blessed — came  as  children,  and 
received  the  benediction  of  the  Father,  and  became,  and  C07i- 
titnied  to  be,  members  of  the  heavenly/ajrei/?/. 

Inherit]  The  inheritance  is  only  for  the  children  of  the 
family— ;/ sons,  then  heirs.  Gal.  iv.  7.  but  not  otherwise.  The 
sons  only  shall  enjoy  the  Father's  estate. 

Prepared  for  you]  That  is,  the  kingdom  of  glory  is  de- 
signed for  such  as  you — you  who  have  received  the  ble.ising 
of  the  Father,  and  were  holy,  har7nless,  undefiled,  and  sepa- 
rated from  sinners. 

From  the  fou7idation  of  the  world]  It  was  God's  purpose 
and  determination  to  admit  none  into  his  heaven,  but  those 
who  were  made  partakers  of  his  holiness.  Heb.  xii.  14.  The 
rabbins  say,  Seven  things  were  created  before  the/oMTjrfa^j'on 
of  the   world.     1.  The   laie.     2.  Repe7ita7ice.     3.   Paradise. 

4.  Hell.  5.  The  throne  of  God.  6.  The  temple;  and  7.  The 
7iatne  of  the  Messiah. 

35.  Iicas  an  hungered  and  ye  gave  me  meat]  Every  thing 
which  was  done  to  a  follower  of  Christ,  whether  it  be  good  or 
evil,  he  considers  as  done  to  himself,  see  ver.  40.     Acts  ix.  4, 

5.  Heb,  vi.  10.  Of  all  the  fruits  of  the  Spirit,  none  are  men- 
tioned here  but  those  that  spring  from  Zore  or  mercy ;  be- 
cause these  give  men  the  nearest  conformity  to  God.  Jesus 
had  said,  Blessed  are  the  7nerciful,for  they  shall  obtain  mercy  : 
and  he  here  shows  how  this  promise  shall  be  fulfilled.  The 
rabbins  say,  "  as  often  as  a  poor  man  presents  himself  at  thy 
door,  the  holy  blessed  God  stands  at  his  right  hand  :  if  thou 
give  him  alms,  know  that  he  who  stands  at  his  right  hand 
will  give  thee  a  reward.  But  if  thou  give  him  not  alms,  he 
wlio  stands  at  his  right  hand  will  punish  thee."  Vaiyikra 
Rabba,  s.  34.  fol.  178. 

A  stranger,  and  ye  took  7ne  in]  YvvriYaytTC  fit,  ye  enter' 
tained  me:  Kypke  "has  lully  proved  that  this  is  the  meaning 
of  the  original.  Literally,  avvayuv,  signifies  to  gather  together. 
Strangers  are  sometitiies  so  destitute  as  to  be  ready  to  perish 
for  lack  of  food  and  raiment:  a  supply  of  these  things  keeps 


Ckrist^s  procedure  in 


CHAPTER  XXV. 


(he  day  of  Judgment. 


37  Then  sj>all  the  righteous  answer  him,  saying,  Cord,  when 
saw  we  tlieo  an  liungered,  and  fed  thee  I  or  thirsty,  and  gave 
thee  drink's 

38  When  saw  we  thee  a  stranger,  and  took  thee  in  1  or  naked, 
and  clothed  thee  ? 

39  Or  when  saw  we  thee  sick,  or  in  prison,  and  came  unto  theeT 

40  And  the  King  shall  answer  and  say  unto  them.  Verily  I  say 
unto  you,  '  Inasmuch  as  ye  have  done  it  unto  one  of  the  least 
of  these  my  brethren,  ve  have  done  it  unto  me. 

41  Then  shall  he  say  also  unto  them  on  the  left  hand,  ^  Depart 
from  me,  ye  cursed,"' into  everlasting  fire,  prepared  for  "the 
devil  and  his  angels  : 


their  souls  and  bodies  together,  which  were  about  to  be  sepa- 
rated through  lack  of  the  necessaries  of  life.  The  word  may 
also  allude  to  a  provision  made  {or  a  poor  famili/,  which  were 
scattered  abroad,  perhaps  begging  their  bread,  and  who  by 
the  ministry  of  benevolent  people  are  collected,  relieved,  and 
put  in  a  way  of  getting  their  bread.  O  blessed  work  !  to  be 
the  instruments  of  preserving  human  life,  and  bringing  com- 
fort and  peace  into  the  habitations  of  the  wretched ! 

While  writing  this,  I  hear  the  bells  loudly  ringing  in  com- 
memoration of  the  birth-day  (Nov.  13,  179S)of  .E.  Colson,  Esq. 
a  native  of  this  city,  (Bristol)  who  spent  a  long  life,  and  an 
immense  fortune,  in  relieving  the  miseries  of  the  distressed. 
His  works  still  praise  him  in  the  gates  ;  liis  name  is  revered, 
and  his  birthday  held  sacred  among  the  inhabitants.  Who 
has  heard  the  bells  ring  in  commemoration  of  tlic  birth  of  any 
deceased  hero  or  king  1  Of  so  much  more  value,  in  the  sight 
even  of  the  multitude,  is  a  life  oi public  usefulness,  than  one 
of  worldly  glory,  or  secular  stale.  But  how  high  must  sucli 
a  person  rank  in  the  sight  of  God,  who,  when  Christ  in  his 
representatives  was  hungry,  gave  him  food,  when  thirsty, 
gave  him  drink,  when  nnked,  clothed  him,  when  sick  and  in 
prison,  visited  him  1  Thou  blessed  of  my  Father !  come. 
Thou  hast  been  faithful  in  the  unrighteous  mammon,  and  now 
thou  Shalt  eternally  enjoy  tlie  true  riches. 

The  Supreme  God  is  represented  in.  the  Bhagvat  Geeta  as 
addressing  mankind  when  he  had  just  formed  them,  thus  : 
"Those  who  dress  Va&\r  mcaibutior  themselves,  eat  the  bread 
oi  sin."     Geeta,  p.  40. 

36. 1  was  sick,  and  ye  visited  me]  Relieving  the  strangers, 
and  visiting  the  sick,  were  in  high  estimation  among  the 
Jews.  One  of  theirsayings  on  this  head,  is  worthy  of  notice  : 
"he  who  neglects  to  visit  the  sick,  is  like  him  who  has  shed 
blood."  That  is,  as  he  has  neglected  when  it  was  in  his 
power,  to  preserve  life,  he  is  as  guilty  in  the  sight  of  the  Lord, 
as  he  is  who  has  conunitted  murder.     See  Kypke  in  loco. 

37.  Lord,  w/ten  saw  we  thee  an  hungered,  &c.]  This  bar- 
barous expression  an  liungered,  should  be  banished  out  of 
the  text,  wheresoever  it  occurs,  and  the  simple  word  hungry 
substituted  for  it.  Wliatever  Is  done  for  Christ's  sake,  is 
done  through  Christ's  grace  ;  and  he  who  does  the  work,  at- 
tributes to  Jesus  both  the  will  and  the  power  by  which  the 
work  was  done ;  and  seeks  and  expects  the  kingdom  of 
heaven,  not  as  a  reward,  but  as  a  gift  of  pnre  uninerited 
mercy.  Vet  while  workers  together  witli  his  grace,  God  at- 
tributes to  them  that  which  they  do  through  his  influerjce  ;  as 
if  they  had  done  it  independently  of  him.  God  has  a  riglit  to 
form  what  estimate  he  pleases  of  the  works  wrouglit  tln-ongii 
himself:  but  man  is  never  safe  except  when  he  attributes  all 
to  his  Maker. 

40.  Inasmuch  as  ye  have  done  it  unto  one  of  the  least  of 
these  my  brethren]  The  meanest  follower  of  Christ  is  ac- 
knowledged by  him  as  his  brother!  What  inlinite  conde- 
scension !  Those,  whom  many  would  scorn  to  set  with  the 
dogs  of  their  flock,  are  brothers  and  sisters  of  the  blessed 
Jesus,  and  shall  soon  be  set  among  the  princes  of  his  peo- 
ple. 

41.  Depart  from  me,  ye  cursed]  Or,  Ye  cursed!  depart — 
These  words  are  the  address  of  the  King  to  the  sinners  ;  and 
contain  the  reaso7t  why  they  are  to  be  separated  from  bless- 
edness :  Ye  are  cursed,  because  ye  have  sinned,  and  would 
not  come  unto  me  that  ye  viiglit  have  life — No  work  of  piety 
has  proceeded  from  your  hand,  because  the  carnal  mind, 
which  is  enmity  against  we,  reigned  in  your  heart;  and  ye 
would  not  have  me  to  reign  over  you.  Depart !  This  includes 
what  some  have  termed  the  punishment  of  loss  or  privation. 
Ye  cannot,  ye  shall  not  be  united  to  vie— Depart !  O  terrible 
word  !  and  yet  a  worse  is  to  come. 

luto  everlasting  fire]  This  is  the  punishment  of  sense. 
Ye  shall  not  only  be  separated  from  me,  but  ye  shall  be  tor- 
mented, awfully,  everlastingly  tormented  in  that  place  of 
separation. 

Prepared  for  the  devil  and  his  angels]  The  devil  and  his 
angels  sinned  before  the  creation  of  Uie  world,  and  the  place 
of  torment  was  then  prepared  for  llicm :  it  never  v/as  designed 
for  human  souls  :  but  as  the  wicked  are  partakers  with  the 
devil  and  his  ange'.i  in  their  iniquities,  in  their  rebellion 
against  God,  so  it  is  right  that  they  should  be  sharers  with 
them  in  their  punishment.  We  see  liere  plainly,  ichy  sinners 
are  destroyed,  not  because  there  was  no  salvation  for  them, 
but  because  they  neglected  to  receive  good,  and  do  good.  As 
they  received  not  the  Christ  who  was  offered  to  them,  so  they  | 


42  For  I  was  an  hungered,  and  ye  gave  me  no  meat :  I  waa 
thirsty,  and  ye  gave  me  no  drink  : 

43  I  was  a  stranger,  and  ye  took  me  not  in :  naked,  and  ye 
clothed  me  not:  sick,  and  in  prison,  and  ye  visited  me  not. 

44  Then  shall  they  also  answer  him,  saying.  Lord,  when  saw 
wo  thee  an  hungered,  or  athirst,  or  a  stranger,  or  naked,  or 
sick,  or  in  prison,  and  did  not  minister  unto  thee  7 

45  Then  shall  he  answer  them,  saying,  Veniy  I  say  unto  you, 
"  Inasmuch  as  ye  did  it  not  to  one  of  the  least  of  these,  ye  did 
it  not  to  me. 

46  And  f  these  shall  go  away  into  everlasting  punishment: 
but  the  righteous  into  life  eternal. 

14.  31.  &  17.  5.     Zech.2.  8.  Ac(s9.  5.— fDan.  12.2. 


could  not  do  the  work  of  righteousness  which  was  required  of 
them.  They  ace  cursed,  because  they  refused  to  be  blessed  , 
and  they  are  damned,  because  they  refused  to  be  saved. 

42.  /  was  an  hungered,  and  ye  gave  me  no  meat]  I  put  it 
in  your  power  to  do  good,  and  ye  would  not.  A  variety  of 
occasions  offe-ed  themselves  to  you,  but  ye  neglected  them 
all,  so  tliat  my  blessings  in  your  hands,  not  being  improved, 
according  to  my  order,  became  a  curse  to  you. 

43.  /  icas  a  stranger]  If  men  were  sure  that  Jesus  Christ 
was  actually  somewhere  in  the  land,  in  great  personal  dis- 
tress, hungry,  thirsty,  naked,  and  confined  ;  they  would 
doubtless  run  unto  and  relieve  him.  Now  Christ  assures  us, 
that  a  man  who  is  hungry,  thirsty,  naked,  &c.  is  his  repre- 
sentative, and  that  whatever  we  do  to  such  a  one,  he  will 
consider  as  done  to  himself ;  yet  this  testimony  of  Christ  i.s 
not  regarded  !  Well,  he  will  be  just  when  he  judges,  and 
righteous  when  he  punishes. 

44.  Lord,  tchen  saw  we  thee  an  hungered,  &c.]  It  is  want 
of  fait/i,  which  in  general  produces  hardhearledness  to  Iho 
poor.  The  man  wlio  only  sees  with  eyes  of  llesh,  is  never 
likely  to  discover  Christ  in  the  person  of  a  man  destitute  of 
the  necessaries  of  life.  Some  pretend  not  to  know  the  dis- 
tressed, because  they  have  no  desire  to  relieve  them  ;  but  we 
find  that  this  ignorance  will  not  avail  them  at  the  bar  of  God. 

46.  And  these  shall  go  away  into  everlasting  punishment] 
No  appeal,  no  remedy,  to  all  eternity  !  No  end  to  the  punidh- 
ment  of  those,  whose  final  impenitence  manifests  in  them 
an  eternal  will  and  desire  to  sin.  By  dying  in  a  settled  op- 
position to  God,  they  cast  themselves  into  a  necessity  of  con- 
tinuing in  an  eternal  ai^ersion  from  him. 

But  some  are  of  opinion  that  this  punishment  shall  have  an 
end :  this  is  as  likely  as  that  the  glory  of  the  righteous  sh;ill 
have  an  end  :  for  the  same  word  is  used  to  express  tlie  dura- 
tion of  the  punishment.  KoXaaiv  aiaiviou,  as  is  used  toexpre.su 
the  duration  of  the  state  of  glory  :  ^vriv  aiwvtov.  I  have  seen 
the  best  things  that  have  been  written  in  favour  of  the  final 
redemption  of  damned  spirits  :  but  I  never  saw  an  answer  to 
the  argument  against  that  doctrine,  drawn  from  this  vei-se, 
but  what  sound  learning  and  criticism  should  be  ashamed  to 
acknowledge.  The  original  word  aioii',  is  certainly  to  he  taken 
here  in  its  proper  grammatical  sense,  continued  being,  am 
h'v,  NEVEK  ENDING.  Some  have  gone  a  middle  way,  and  think 
that  the  wicked  shall  be  annihilated.  This,  I  think,  is  con- 
trary to  the  text:  if  they  go  into  punishment,  they  continue 
to  exist ;  for  that  which  ceases  to  be,  ceases  to  suffer.  See 
the  note  on  Genesis  xxi.  33.  where  the  whole  subject  is  ex- 
plained. 

From  what  our  Lord  has  here  said,  we  may  see,  that  God 
indispensably  requires  of  every  man  to  bring  fortli  good 
fruit ;  and  that  a. fruitless  tree  shall  be  inevitably  cut  down, 
and  cast  into  the  fire.  Let  it  be  also  remarked,  that  God  does 
not  here  impute  to  his  own  children  the  good  works  which 
Jesus  Clirist  did  for  them.  No  !  Christ's  feeding  the  multi- 
tudes in  Judea,  will  not  be  imputed  to  them,  while  persons  in 
their  own  neighbourhood  are  perishing  through  want,  and 
they  have  wherewithal  to  relieve  them.  He  gives  them  a 
power  that  they  may  glorify  his  name  by  it,  and  have,  in  their 
own  souls,  the  continued  satisfaction  which  arises  from  suc- 
couring the  distressed.  Let  it  be  further  remarked,  that 
Christ  does  not  say  here  that  they  have  purchased  the  eternal 
life  by  these  good  deeds.  No !  for  the  power  to  work,  and  the 
means  of  working,  came  both  from  God.  They  first  had  re- 
demption through  his  blood,  and  then  his  Spirit  worked  in 
them  to  will  and  to  do.  They  were  therefore  only  workers 
together  with  him,  and  could  not  be  said,  in  any  sense  of  the 
word,  to  purchase  God's  glory  with  his  own  property.  But 
though  God  works  in  them,  and  by  them,  he  docs  not  obey 
for  them.  The  works  of  piety  and  mercy  thev  perform  un- 
der the  influence,  and  by  the  aid  of  his  grace.  Thus  God 
preserves  the  freedom  of  the  human  soul,  and  secures  his 
own  glory  at  the  same  time.  Let  it  be  remarked,  further, 
that  the  punishment  inflicted  on  the  foolish  virgins,  tho 
slothful  servant,  and  the  cursed  who  are  separated  from  God, 
was  not  because  of  their  personal  crimes  ;  but  because  they 
were  not  good,  and  were  not  useful  in  the  world.  Their 
lives  do  not  appear  to  have  been  stained  with  crimes, — but 
they  were  not  adorned  with  virtues.  They  are  sent  to  hell 
because  they  did  no  good.  They  were  not  renewed  in  the 
image  of  God;  and  hence  did  not  bring  forth  fruit  to  his 
glory.  If  these  harmless  people  are  sent  to  perdition  ;  what 
must  the  end  be  of  the  wiciced  and  profiigate  ! 


119 


A  leoman  anoints  ChrlaL 


ST.  MATTHEW. 


His  disciples  murmur  at  it. 


CHAPTER  XXVI, 

Christ  predicts  kin  being  betrayed  and  crucified,  1,  2.     7Vie  chief  priests,  scribes,  and  elders,  consult  about  his  death,  3 — 5 
A  woman  anoints  his  head  at  Bethany,  at  which  the  disciples  are  offended,  but  Christ  vindicates  her  conduct,  6—13.     Ju- 


church  as  a  memorial  of  his  sacrificial  death,  26 — 29.  They  sing  a,  hymn,  go  to  the  mount  of  Olives,  and  he  again  announces 
his  api/roaching  death  and  resurrection,  30 — 32.  Peter  asserts  his  resolution  to  be  faithful  to  his  tnaster,  andChrist  foretells 
hii  denial  and  aposlacy,  33 — 35.  He  goes  to  Gethsemane  ;  the  transactions  there,  36—46.  Judas  cmnes  with  the  high- 
priest's  mob,  and  betrays  him  leith  a  kiss,  47—50.  Peter  cats  off  the  ear  of  the  high-priest's  servant  ;  Christ  discourses  with 
the  multitude,  51 — 55.  The  disciples  flee,  and  he  is  led  to  Caiaphas,  56,  67.  Peter  Joltows  at  a  distance,  58.  They  seek  false 
teitnesses,  and  question  our  Lord,  who  declares  himself  to  be  the  Christ,  59 — 64.  Tliey  accuse  him  of  blasphemy,  and  abuse 
him,  65—68.  Peter's  denial  and  repentance,  69—75.    [A.  M.  4033.    A.  D.  29.    An.  Olymp.  CCII.  1.] 


AND  it  came  to  pass,  when  Jesus  had  finished  all  these  say- 
ings, he  said  unio  his  disciples, 

2  '  Ve  know  tliat  after  two  days  is  the  feast  of  the  passover, 
and  the  .Son  of  man  is  betrayed  to  be  crucified. 

3  T'  hThen  assembled  together  tlie  chief  priests,  and  the  scribes, 
and  the  elders  of  tlie  people,  unto  tlte  palace  of  the  high  priest, 
who  was  called  Caiaphas, 

4  And  consulted  that  they  might  take  Jesus  by  subtlety,  and 
kill  him. 

5  But  they  said.  Not  on  the  feeist  day,  lest  there  be  an  uproar 
among  the  people. 

6  ii '  Now  when  Jesus  was  in  <i  Bethany,  in  the  house  of  Si- 
mon the  leper, 

7  There  came  unto  him  a  woman  having  an  alabaster  box  of 
vei-y  precious  ointment,  and  poured  it  on  his  head  as  he  sat 
at  meat. 


8  '  But  when  his  disciples  saw  it,  they  had  indignation,  say 
ing.  To  what  purpose  is  tliis  waste  ■? 

9  For  this  ointment  might  have  been  sold  for  much,  and  given 
to  the  poor. 

10  When  Jesus  understood  it,  he  said  unto  them.  Why  trou- 
ble ye  the  woman  1  for  she  hath  wrouglit  a  good  work  upon  me. 

11  '  For  ye  have  the  poor  always  with  you ;  but  ^  me  yc  have 
not  always. 

12  For  in  that  she  hath  poured  this  ointment  on  my  body,  she 
did  it  for  my  buriol. 

13  Verily  I  say  unto  you.  Wheresoever  this  Gospel  shall  be 
preached  in  tlie  whole  world,  there  shall  also  this,  that  this 
woman  hath  done,  be  told  for  a  memorial  of  her. 

14  11  h  Then  one  of  the  twelve,  called  ■  Judas  Iscariot,  went 
unto  the  chief  priests, 

15  And  said  unto  them,  k  What  will  ve  give  me,  and  I  will 


NOTE?=. — Verse  1.  When  Jesus  had  finished  all  these  say- 
ings] He  began  tliese  sayings  on  Mount  Olivet,  chap.  xxiv.  I. 
and  continued  them  till  he  entered  into  Bethany,  whither  he 
was  going. 

2.  The  pa^s-over]  A  feast  instituted  in  Egypt,  to  comme- 
morate the  destroying  angel's  passing  over  the  houses  of  the 
Israelites,  when  he  slew  the  first-bom  of  the  Egyptians.  See 
the  whole  of  this  business  largely  explained  in  the  notes  on 
Exod.  xii.  1 — 27.  This  feast  began  on  the  fourteenth  day  of 
the  first  moon,  in  the  first  month  Nisan,  and  it  lasted  only 
one  day,  but  it  was  immediately  followed  by  the  days  of  un- 
lnuvened  bread,  wliich  were  seven,  so  that  the  whole  lasted 
eight  days,  and  all  the  eight  days  are  sometimes  called  U\e 
feast  of  the  pass-over,  and  sometimes  the/east  or  days  of  un- 
leavened bread.  See  Luke  xxii.  1 — 7.  The  three  most  signal 
benefits  vouchsafed  to  the  Israelites  were,  1.  Tlie  deliverance 
from  the  slavery  of  Egypt;  to  commemorate  which,  they 
ki'pt  tlir  feast  of  unleavened  bread,  and  the  pass-over. 
2.  The  giving  of  the  law :  to  commemorate  which  they  kept 
the  feast  of  weeks.  3.  Their  sojourning  in  the  wilderness, 
and  entrance  into  \heprom,ised  land  ;  to  commemorate  which, 
thf^y  kept  the  feast  of^  tabernacles.  See  these  largely  explain- 
ed Exod.  xiiii.  14.  Lev.  xxiii.  2—40. 

The  Son  of  man  is  betrayed  (rather  delivered  up")  to  be  cru- 
cified] With  what  amazing  calmness  and  precision  does  our 
blessed  Lord  speak  of  this  awful  event !  What  a  proof  does 
he  here  give  of  his  prescience  in  so  correctly  predicting  it ; 
and  of  his  love  in  so  cheerfully  undergoing  it  1  Having  in- 
Mtructed  his  disciples  and  the  Jews  by  his  discourses,  edified 
them  by  his  example,  convinced  them  by  his  miracles :  he 
now  prepares  to  redeetn  them  by  his  blood!  These  two  verses 
have  no  proper  connexion  with  this  chapter,  and  should  be 
joined  to  tlie  preceding. 

3.  Then  assembled  together  the  chief  priests]  That  is,  dur- 
ing the  two  days  that  preceded  the  pass-over. 

The  high-priest  who  was  called  Caiaphas]  Caiaphas  suc- 
ceeded Simo7t,  son  of  Camith,  about  A.  D.  16,  or  as  Calmet 
thinks  25.  He  married  the  daughter  of  Annas,  who  was 
joined  with  him  in  the  priesthood.  About  two  years  after 
our  Lord's  crucifixion,  Caiaphas  and  Pilate  were  both  de- 
posed by  ViTELLirs,  then  governor  of  Syria,  and  afterward 
emperor.  Caiaphas,  unable  to  bear  this  disgrace,  and  the 
stings  of  his  conscience  for  the  murder  of  Christ,  killed  him- 
self about  A.  D.  35.    See  Joseph.  Ant.  b.  xviii.  c.  2 — 4. 

4.  And  consulted  that  they  might  take  Jesus  by  subtlety] 
The  providence  of  God  frustrated  their  artful  machinations, 
and  tliat  event  which  they  wished  to  conduct  with  the  great- 
est privacy  and  silence,  was  transacted  with  all  possible  cele- 
brity amidst  the  thousands  who  resorted  to  Jerusalem  at  this 
Bcason,  for  the  keeping  of  the  pass-over.  It  was,  doubtless, 
of  the  very  first  importance,  tiiat  the  crucifixion  of  Christ, 
which  was  preparatory  to  the  most  essential  achievement  of 
Christianity,  viz.  his  resurrection  from  the  grave,  should  be 
exhibited  before  many  icitnesses,  and  in  the  most  open  man- 
ner, that  infidelity  might  not  attempt,  in  future,  to  invalidate 
the  evidences  of  the  Christian  religion,  by  alleging  that  these 
things  were  done  in  a  corner.    See  Wakefield  in  loco. 

5.  Not  on  the  feast  day,  lest  there  be  an  uproar]  It  was 
usual  for  the  Jews  to  punish  criminals  at  the  public  festivals : 
but  in  this  case  they  were  afraid  of  an  insurrection,  as  our 
Lord  had  become  very  popular.  The  providence  of  God  di- 
rected it  thus,  for  the  reason  given  in  the  preceding  note. 

He  who  observes  a  festival  on  motives  purely  human,  vio- 
UtM  it  in  hit  heart,  and  is  a  hypocrite  before  God.  It  is  likely 
1^ 


they  feared  the  Galileans,  as  being  the  countrymen  of  our 
Lord,  more  than  they  feared  the  people  of  Jerusalem. 

6.  In  Bethany]  For  a  solution  of  the  difficulties  in  tliis 
verse  about  the  time  of  the  anointing,  see  the  observations  at 
the  end  of  this  chapter. 

Simon  the  leper]  This  was  probably  no  more  than  a  sur- 
name, as  Simon  the  Caanaanite,  chap.  x.  4.  and  Barsabbas 
Justus,  Acts  i.  23.  and  several  others.  Yet  it  might  have 
been  some  person  that  Christ  had  healed  of  this  disease.  Sec 
chap.  xi.  5. 

7.  There  came  unto  him  a  woman]  There  is  much  con- 
tention among  commentators  about  the  transaction  men- 
tioned here,  and  in  John  xii.  14.  some  supposing  them  to  be 
diflTerent,  others  to  be  the  same.  Bishop  Newcome's  view  of 
the  subject  I  have  placed  at  the  end  of  the  cliapter. 

Some  think  that  the  woman  mentioned  here  was  Mary, 
the  sister  of  Lazarus :  others,  Mary  Magdalene;  but  against 
the  former  opinion  it  is  argued,  that  it  is  not  likely,  had  this 
been  Mary,  the  sister  of  Lazarus,  tliat  Matthew  and  Mark 
would  have  suppressed  her  name.  Besides,  say  they,  we 
should  not  confound  the  repast  which  is  mentioned  here,  with 
that  mentioned  by  John,  chap.  xii.  3.  Tills  one  was  made 
only  two  days  before  the  pass-over,  and  that  one  six  days  be- 
fore :  the  one  was  made  at  the  house  of  Simon  the  leper,  the 
other  at  the  house  of  Lazarus,  John  xii.  1,  2.  At  this,  the  wo- 
man poured  the  oil  on  the  head  of  Christ,  at  the  other,  Mary 
anointed  Christ's/eef  with  it.  See  on  Mark  xiv.  3.  and  see 
the  notes  on  the  end  of  this  cliapter. 

8.  His  disciples]  One  of  them,  viz.  Judas.  Tliis  mode  of 
speaking  was  common  among  the  Hebrews.  So  chap,  xxvii. 
44.  the  thieves  also,  i.  e.  one  of  them.  So  chap,  xxviii.  17. 
some  doxibted,  i.  e.  one,  Thomas.  See  also  Gen.  viii.  4.  Jud- 
ges, xii.  7.  Neh.  vi.  7,  &c.  By  a  figure  called  among  rhetori- 
cians Eriallagg,  the  plural  is  put  for  tlie  singular  ;  it  is, 
however,  possible  that  Judas,  who  made  the  objection,  was 
followed  in  the  sentiment  by  the  rest  of  the  disciples. 

9.  And  given  to  the  poor]  How  often  does  charily  serve  as 
a  cloak  for  covetousness !  God  is  sometimes  robbed  of  his 
right,  under  the  pretence  of  devoting  what  is  withheld  to 
some  charitable  purpose,  to  which  there  was  no  intention 
ever  to  give  it. 

10.  Why  trouble  ye  the  leomant]  Or,  Why  do  ye  put  the 
woman  to  pain  f  See  this  sense  of  KO-KOi  -rrapexc^'v,  esta- 
blished by  kypke  in  loco.  A  generous  mind  is  ewer  pained 
when  it  is  denied  the  opportunity  of  doing  good,  or  when  its 
profl[ered  kindness  is  refused. 

11.  Ye  have  the  poor  always  with  you]  And  consequently, 
have  the  opportunity  of  doing  them  good  at  any  time ;  but 
me  ye  have  not  always,  my  bodily  presence  is  about  to  be  re- 
moved from  you  for  ever.  The  woman,  under  a  presenti- 
ment of  my  death,  is  preparing  me  for  my  burial. 

12.  She  did  il  for  my  burial]  Or,  She  hath  done  it  to  em- 
balm me — tvra<j>iaai  iie.  The  Sepluagint  use  cvTadnaarris,  for 
the  person  whose  office  it  was  to  embalm.  Gen.  1.  2.  and 
evra(t>tai:o>,  for  the  Hebrew  ajn  which  signifies  to  prepare 
with  spjces  or  aromatics,  ver.  3.  Our  Lord  took  this  oppor- 
tunity to  tell  them  once  more,  that  he  was  shortly  to  die. 

1.3.  Wheresoever  this  Gospel  shall  be  preached]  Another 
remarkable  proof  of  the  prescience  of  Clirist.  Such  a  mat- 
ter as  this,  humanly  speaking,  depended  on  mere  fortuitous 
circumstances,  yet  so  has  God  disposed  matters,  that  the 
thing  has  continued  hitherto,  as  firm  and  regular  as  the  ordi- 
nances of  heaven. 

For  a  memorial  of  Aer.)  As  embalming  j)re»erre#  the  body 


Judas  betrays  him. 


CHAPTER  XXVI. 


T7ie  pass-over  prcparca. 


deliver  him  unto  youl   And  they  covenanted  with  him  for 
tliiily  pieces  of  silver. 

16  And  from  that  time  lie  souglit  opportunity  to  betray 
liim. 

17  H  *  Now  the  first  day  ci(\he  feast  o/"unlpavenod  bread,  the 
disciples  came  to  Jesus,  saying  unto  him,  Where  wilt  thou  that 
we  prepare  for  thee  to  eat  the  passuverl 

18  And  he  said,  iiGo  into  the  city  to  such  a  man,  and  say  unto 
him,  The  Master  saith,  My  time  is  at  hand  ;  I  will  keep  the 
passover  at  thy  house  with  my  disciples. 

19  And  tlie  disciples  did  as  Jesus  had  appointed  them;  and 
they  made  ready  the  passover. 

20  °  Now  wlieii  the  even  was  come,  lie  sat  down  with  the 
twelve. 

i  tUoJ.  12.  6,  la  Mnrlt  14.  12.  Luke  a?.  7.— b  Luke  2.  lO-ia  Job  14.  14.  Heb. 
11.  as.  1  for.  II.  aa— c  MirWH.  17—31.  LuVe  22.  14.  .lohn  13.  2l.-il  Ps<i.  41.  9.  Lit. 
Zi.  21.  .lohn  ra.  IS.— e  Psa  2;.  Isa.  53.  Dan.  9.  26.    Mark  9.  12.    Luke  24,  25,  2fi,  46. 


from  corruption,  and  she  has  done  this  good  work  to  embitlm 
end  preserve  tliis  body ;  so  will  I  order  every  thing  concern- 
ing this  transaction  to  be  carefully  recorded,  to  preserve  her 
memory  to  the  latest  ages.  The  actions  which  the  world 
blames  through  the  spirit  of-envy,  covelousness,  cr  malice, 
God  takes  delight  lo  (listiyig'ia's/i  and  record. 

14. 7'Aen — Judas]  Aftbr  this  supper  at  Ucthany,  Judas  return- 
ed to  Jer«sai<;m,  and  made  liis  contract  with  the  chief  priests. 

15.  Thirtij  pieces  of  silver]  TptaKOvra  apyvpia,  thirty  sil- 
verings ;  hulcrarripas,  staters,  is  the  reading  of  the  Codex 
Dexre,  tliree  copies  of  the  Itala,  Dusehius  and  Origen, 
sometimes  ;  and  craTimai  apyvpiov,  silver  slaters,  is  the  read- 
ing of  the  famous  Basil  MS.  No.  1.  in  'ji^iesbach,  and  one  copy 
of  ihe  Itala. 

A  slater  was  the  same  as  the  shekel,  and  worth  about  3s. 
English  money,  according  to  Dean  Prideaux  :  a  goodly  price 
for  I  lie  Saviour  of  the  world!  thirty  staters,  about  4/.  10.9.  the 
common  price  for  the  nie.inest  slave  I  t?ee  Exod.  xxi.  32. 
The  Rabbins  say,  thirty  pv'jD  selnin  of  pure  silver  was  the 
standard  price  for  a  slave,  whether  good  or  bad,  male  or  fc- 
■male.  See  Tract  Erachin,  fol.  14.  and  Shekalim,  cap.  1. 
Kach  Selad  weighed  3S-1  barley  corns,  the  same  number  was 
contained  in  a  shekel,  and  tlierefore  the  shekel  and  the  selad 
were  Ihe  same.  See  tiie  notes  on  Gen.  xx.  10.  and  Exod. 
xx.wiii.  24. 

10.  Ife  sought  opportunity]  ExtKaipiai',  a  convenient  or 
fit  ojipbrtrtnity.  Men  seldoin'leavea  crime  imperfect:  when 
once  sin  is  conceived,  it  meets,  in  general,  with  few  obsta- 
cles, till  it  brings  fortli</e«W;.  Ifow  deceitful,  how  deeply 
damning  is  the  love  of  money  !  Well  might  a  heathen  ex- 
claim, while  contempl.-.ting  the  grave  of  a  person  wlio  was 
murdered  for  the  sake  of  liis  wealth.  Quid  non  mortatia 
pectora  cogis  A.VR1  sacb.i  fames?  Virg.  JEn.  iii.  56.  "O! 
cui-sed  lust  of  gold  !  what  v>'ilt  thou  not  compel  the  human 
heart  to  perpetrate'?"  Judas  is  deservedly  considered  as 
one  of  the  most  infamous  of  men,  his  conduct  base  beyond 
description,  and  his  motives  vile.  But  how  many,  since  his 
time,  have  walked  in  the  same  way!  Hdw  many,  for  the 
sake  of  worldly  wealth,  have  renounced  the  religion  of  their 
I.ord  and  M.is^ter,  and  sold  Jesus,  and  their  interest  in  hea- 
ven, for  a  short-lived  portion  of  secular  good  !  From  John 
xii.  6.  we  learn  that  Judas,  who  was  treasurer  to  our  Lord 
and  his  disciples,  (for  he  carried  the  bag,)  was  a  thief,  and 
frequently  purloined  a  portion  of  what  was  given  for  thesup- 
p<irl  of  this  holy  family.  Being  disappointed  of  the  prey  he 
hoped  to  have  from  the  sale  of  the  precious  ointment,  ver.  9. 
he  sold  his  Master  to  make  up  the  sum.     A  thorough  Jcir. 

17.  A'otf  the  first  day  of  the  feast  of  lOileavened  bread]  As 
the  feast  of  unleavened  bread  did  not  begin  till  the  day  after 
the  pass-over,  the  fifteenth  day  of  the  month.  Lev.  xxiii.  5, 
6.  Num.  xxviii.  IB,  17.  »/us  could  not  have  been,  properly,  the 
first  day  of  that  fea.sl ;  but  as  the  Jews  began  to  eat  unlea- 
vened bread  on  the /our<ee»;/i,  Exod.  xii.  18.  this  day  was 
often  termed  tite  first  of  unleavened  bread.  The  evange- 
lists use  it  in  this  sense,  and  call  even  the  paschal  day  by 
this  n.Tmc.     See  Mark  xiv.  12.  LuUexxii.  7. 

Where  tcilt  thou  that  tec  prepare]  How  astonishing  is  this, 
that  HE  who  created  all  things,  whether  visible  or  invisible, 
and  by  wtwm  all  things  were  upheld,  should  so  empty  him- 
self as  not  to  be  proprietor  of  a  single  house  in  lus  whole 
creation,  to  eat  the  last  pass-over  with  his  disciples  !  This  Is 
certainly  a  mystery,  and  so,  less  or  more,  i.-r  every  thing  that 
God  does.  But  how  inveterate  arid  destructive  must  the  na- 
ture of  sin  be,  when  such  emptying  and  hiimiliation  were 
necessary  to  its  destruction !  It  is  worthy  of  note  what  the 
Talmudists  say,  that  the  inhabitants  of  Jerusalem  did  not  let 
out  their  houses  to  those  who  rame  to  the  annual  feasts  :  but 
aflbrdod  all  accommodations  of  this  kind  ■r/atlir.  A  man  might 
therefore  go  and  request  Ihe  Use  of  any  ronm,  on  such  an  oc- 
casion, which  was  as  yet  unoccupied.  The  earthen  jug,  and 
theekin  of  the  sacrifice,  were  iett  with  the  host.  See  Light- 
fool,  vol.  ii.  p.  21. 

13.  Go — to'such  a  man]  Tov  ietva.  It  is  probable  that  this 
mean*  some  person  with  whom  Christ  was  well  acquainted, 
and  wlio  was  known  to  the  disciples.  Grotius  observes  that 
the  Greeks  use  this  form,  when  they  mean  some  particular 
person,  who  is-so  well  known  that  lliere  is  no  need  to  specify 
him  by  name;  The  circumstances  are  more  particularly 
marked  in  Luke  xxii.  8,  &c. 
My  time  is  at  hand]  Thai  is,  the  time  of  my  crucifixion— 

a 


21  And  as  they  did  eat,  he  said,'  Verily  I  say  unto  you,  TLa< 
one  of  vou  shall  betray  me. 

22  And  they  vTere  exceeding  sorrowful,  and  began  every  one 
of  them  to  sav  unto  him.  Lord,  is  it  1  ? 

23  And  he  aiiswered  and  said,  <i  He  that  dippeth  his  hand  with 
me  in  the  dish,  the  same  shall  betray  me. 

24  The  Son  of  man  goeth,  "  as  it  i?  written  of  him  :  but  f  wo 
unto  that  man  by  whom  the  !^on  of  man  n  betrayed !  it  had 
been  good  for  tliat  man  if  he  had  not  been  bom. 

25  Then  JiuUxs,  which  betrayed  him,  answered  and  said,  Mas- 
ter, is  it  I  i  He  said  unto  him,  Thoti  ha.st  said. 

20  ^  e  And  a.s  tliey  were  eating,  ''  Jesus  took  bread,  and  '  bless-' 
ed  (■/,  and  brake  it,  and  gave  it  to  the  disciples,  and  said,  Take, 
eat ;  k  this  is  my  body. 

Alls  17.  2,3.  &  25.  22,23.  1  Cor.  15.3.-f  John  17.  12.-c  Mark  14.  22.  Lnko  22.  19.— 
h  1  Cor  1 1.23,  24,  25—1  Many  Greek  copies,  upwards  of  100,  liave,  gave  ihanlu.  Se» 
Markti.  41.— k  1  Cor.  10.  IC. 


Kypke  has  largely  shown  that  Katpas,  is  often  used  among' 
the  Greeks  for  ajiiction  and  calamity.  It  might  be  rendered 
here  the  lime  of  my  crucifixion  is  at  hand. 

19.  And  the  disciples  did]  The  discij)lts  that  were  sent  ort' 
this  errand  were  Peter  and  ?ohn.     See  Luke  .\xii.  ft. 

Tlicy  made  ready  the  puss-orcr]  That  is,  they  provided  the' 
iamb,  <4c.  v'lilch  were  aj^ointed  by  the  law  fbtthis  solem- 
nity. Mr.  Wakefield  justly  observes,  "that  the  Jews  consi- 
dered the  pass-over  as  a  sacrificial  rite ;  Joxephus  calls  it 
Qvaiav,  A  sacrifice;  and  7'rypho,  in  Justi72  Martyr,  speaks 
of  zpojiaruv  ruv  iracixa  Qvttv,  sachificixg  the  paschal  Ismb. 
But  what  comes  nearer  to  the  point  is  this,  that  Maimonides, 
one  of  the  mo.«t  eminent  of  the  Jewish  rabbitis,  has  a  parti- 
cular treatise  on  the  paschal  sacrifice;  and  througliout  that 
piece,  speaks  of  the  Jamb  as  a  victim,  and  of  the  solemnity 
itself  as  a  sacrifice.  And  R.  Bechai,  in  his  commentary  on 
Lev.  ii.  11.  says,  that  the  paschal  sacrifice  was  oi  a  piaculitr 
nature,  in  order  to  expiate  tlic  guilt  contracted  by  the  idola- 
trous practices  of  the  Israclit(*^  in  Sp}:ot."  It  was  highly  ne- 
cessary that  this  should  be  considered  as  an  expiatory  sacri- 
fice, as  it  typified  that  Lamb  of  God  who  takes  away  the  sin 
of  the  world.  For  much  more  on  this  important  subject  than 
can,  with  propriety,  be  introduced  into  these  notes,  see  a 
Discourse  on  the  Eucharist,  lately  published  by  the  author 
of  this  work. 

20.  Now  when  the  even  jrn.?  co?7!e,  he  sat  dotcn  with  the 
twelve]  It  is  a  common'opinion  that  our  Lord  ate  the  pass^ 
over  some  hours  before  the  Jews  ate  it ;  for  the  Jew.=,  ac- 
cording to  custom,  ale  theirs  at  the  end  of  \he  fourteenth  day, 
but  Chrisfate  his  the  preceding  even,  which  was  the  begin- 
ning of  the  same  sixth  day,  or  Friday :  the  Jews  begin  tl-^rrthj* 
at  sunsctting,  we  at  midnight.  Thus  Christ  ate  tlie  pass-over 
on  the  same  day  with  the  Jews,  but  not  on  the  same  hour. 
Christ  kept  this  pass-over  the  beginning  of  the  fourteenth 
day,  the  precise  tfay  and  hour  in  which  the  Jews  had  eaten- 
their  first  pass-over  in  Eg)-pt.  Pee  Exod.  xii.  C — 12.  And  in" 
the  same  part  of  the  same  day  in  which  the  Jews  had  sacri- 
ficed their  first  paschal  lamb,  viz.  between  the  two  evenings, 
about  the  Ji»»/«  hour,  or  3  o'clock,  Jesus  Christ,  our  pass- 
over,  -was  sacrificed  for  us  :  for  it  was  at  this  hour  that  Ite' 
yielded  up  his  la=t  breath  ;  and  then  it  w»?,  thatttie  Sacrifice 
being  cofinpleted,  Jesus  said,  it  is  p'lnished.  i-'ee  E.vod.  xii.  6, 
&c.  and  Dent.  xvi.  6,  <&c.  See  on  John  xviii.  28.  and  the 
.Treatise  on  the  Eucharist,  referred  to  on  ver.  19.  and  see  the 
notes  on  tlie  2Gtli  and  following  verses. 

21.  One  of  you  shall  betray  me]  Or  will  deliver  me  up. 
Judas  had  already  betrayed  him,  ver.  15.  and  he  was  now 
about  to  deliver  him  into  the  hands  of  tlie  chief  priests,  ac- 
cording to  tlie  agreiinent  he  had  made  with  tliem. 

22;  7'hey  were  exceeding  sorrowful]  That  is,  the  eleven 
who  were  innocent ;  and  the  hypocritical  traitor,  Judas,  en- 
deavoured to  put  on  the  same  appcaran'^e  of  sorrow.  Strange ! 
Did  he  not  know  that  Christ  knew  the  secrets  of  his  "?oul '? 
Or  had  his  love  of  money  so  far  Winded  him,  .ns  to  render 
him  incapable  of  disrerning  even  this,  with  which  he  had 
been  before  so  well  acquainted  ■? 

23.  He  that  dippeth  his  hand]  As  the  .Tews  ate  the  pass- 
over,  a  whole  family  together,  it  was  not  convenient  fors.i^?/!!' 
all  to  dip  their  bread  in  the  sa7nc  dish  ;  they  therefore  had 
several  little  dishes  or  plates  in  which  was  the  juice  of  the 
bitter  herbs  mentioned  Exod.  xii.  8.  on  difl'erenl  parts  of  the 
table  ;  and  those  who  were  nigh  one  of  these,  dipped  lliclr 
bread  in  it.  As  Judas  is  represented  as  dipping  in  the  same 
dish  with  Christ,  it  shows  he  was  either  near  or  opposite  tar 
him.  If  this  man's  heart  had  not  been  hardened,  and  bis- 
conscience  seared  beyond  all  prdc^dent^  by  the  deceitfulnesa- 
of  his  sin,  would  he  have  showed  his  face  in  this  sacred  as- 
sembly, or  have  thus  piif  the  seal  to  his  own  perdition,  bjr 
eating  of  this  s,ncrificial  iamb  1  Is  it  possible  tliat  be  could' 
feel  no  compunrtion  1  Alas  !  having  delivered"  ifimst^f  \ip> 
into  the  hands  of  the  devil,  he  was  capableof  delivering  up  hia 
Master  inwi  the  hands  ol^  the  chief  priests  ;  and  thus  wheit 
men  are  cWitipletely  hai-dened  by  the  deceitlnlnessof  sin,  t!«ey 
can  outwaidly  perform  the  most  solemn  acts  of  devolioir,  with- 
out feeling  any  sort  of  inward  concern  about  the  matter. 

24.  7'Ae  Sbn  o/'OTun  o-oe/A]  That  is,  isabout  to  di»*.  Going; 
going  away,  departing,  &c.  are  frequently  used  in  the  best 
Greek  and  Latin  write're,  for  death,  or  dying.  The  same 
words  are  often  used  in  the  Scriptures  in  the  Siune  sense. 

Ilhad  Lten  good  for  that  man]   Can  this  be  said  of  any 
121 


Ilie  sacrament  of  the 


ST.  MATTHEW. 


Lord's  supper  instituted. 


fcinner  if  there  be  any  redemption  from  hell's  torments  1  If 
ft.  sinner  should  suffer  miUiOMs  of  millions  of  years  in  them, 
and  get  out  at  last  to  the  enjoyment  of  heaven  ;  then  it  was 
well  for  him  that  he  had  been  born,  for  still  he  has  an  eternity 
of  blessedness  before  him.  Can  flie  doctrine  of  the  rion- 
eternity  of  hell's  torments  stand  in  the  presence  of  this_  say- 
ing 1  Or  can  the  doctrine  of  the  annihilation  of  the  wicked 
consist  with  this  declaration  ■?  It  would  have  been  well  for 
that  man  if  he  had  never  been  born ;  then  lie  must  be  in  some 
state  of  conscious  existence,  as  no?i-c.iislence  is  said  to  be 
better  than  that  state  in  which  he  is  now  found.  It  was  com- 
mon for  the  Jews  to  say  of  any  flagrant  transgressor,  It  woicld 
\ave  heen  better  for  him.  had  he  never  been  born.  See  seve- 
ral examples  in  Schoettgen. 

25.  Judas— said,  Master,  is  it  I]  What  excessive  impu- 
dence !  He  knew,  in  his  conscience,  that  he  had  already  be- 
Irai/ed  his  Master,  and  was  waiting  now  for  the  servants  of 
the  chief  priests,  that  he  might  deliver  him  into  their  hands, 
and  yet  he  says,  (hoping  that  he  had  transacted  his  business 
so  privately  that  it  had  not  yet  transpired)  Master,  is  it  I'l 
It  is  worthy  of  remark,  that  each  of  the  other  disciples  said 
Kvpit,  Lord,  is  it  /?  But  Judas  dares  not,  or  zri7/ not  use 
tllis  august  title,  but  simply  says,  pafifii,  Teachee,  is  it  17 

Thou  hast  said.]  S«  etnag,  or  lini^iON  priX  atun  amaritun, 
'ye  have  said,"  was  a  conunon  form  of  expression  for  yes. 
It  is  so.  "When  the  Zipporenses  inquirecf  whether  Rabbi 
Jiidas  was  dead  1  The  sun  of  Kaphra  answered.  Ye  have 
said,"  i.  e.  he  is  dead.     Pee  Schoettgen,  Hor.  Hebr.  p.  225. 

26.  Jesus  took  bread]  This  is  the  first  institution  of  what  is 
termed  tlie  Lord's  Supper.  To  every  part  of  this  ceremony, 
as  here  mentioned,  tlie  utmost  attention  should  be  paid. 

To  do  tiiis  in  the  most  effectual  manner,  I  think  it  neces- 
sary to  set  down  the  text  of  the  tia-ee  evangelists,  who  have 
transmitted  the  whole  account,  collated  with  that  part  of  St. 
Paul's  First  Epistle  to  the  Corinthians,  wliich  speaks  of  the 
same  subject,  and  which,  he  assures  us,  he  received  by  di- 
vine revelation.  It  may  seem  strange  that  ulthough  Jolm 
(chap.  xiii.  1 — 3S)  menlionb  all  the  circum.=itances  preceding 
the  holy  supper,  and,  from  chap.  xvi.  1 — 30.  the  circurastan-, 
es  which  succeeded  tlie  breaking  of  tlie  bread,  and  in  chap- 
ters XV.  xvi.  and  xvii.  the  discourse  which  followed  the  admi- 
nistration of  the  cup  ;  yet  he  takes  no  notice  of  the  divine 
institution  at  all.  This  is  generally  accounted  for  on  his 
knowledge  ofwhat  the  other  tliree  evangelists  had  written:  and 
on  1  lis  conviction,  that  their  relation  was  true,and  needed  no  ad- 
ditional confirmation,  as  the  matter  was  amply  established  by 
the  conjoint  testimony  of  three  such  respectable  witnesses. 
Matt.  xxvi.        IMarkxiv.  Luke  xxii.  1  Cor.  xi. 

V.  26.  And  as  V.  22.  And  as  V.  19.  And  he  V.  23.  The 
they  were  eat-  they  did  eat,  Je-  took  bread  and  Lord  Jesus,  ihe 
Ing,  Jesus  took  sus  took  bread  gave  thanks,  same  night  in 
breadandbles-  and  blesscd(ju-  (luxa/'irio'cif.i-  which  he  was 
sed  it  (zvXoyn-  Xoyrfrai,  bless-  e.  to  God)  and  betrayed,  took 
aag,  anrl  bless-  ed  God)  and  brake  it,  and  bread  ; 
td  God)  and  brake  it,  and  gaveuntothem  V.  24.  And 
brake    it,   and  gave   to  them,  saying  ;  when   he    had 

gave  it  to  the  and  said,  Take,  given     thanks 

disciples,    and  eat ;  Ihi^  is  my  {Kai   tv^npis-r]- 

said.  Take,  eat;  body.  tra;,i.  e.  to  God) 

thisismybody.  he     brake     it, 

emd  said,  Take, 
This  is  my  eat ;  this  is  my 
body,  which  is  body,  wliich  is 
given  for  you  :  broken  foryou: 
This  do  in  re-  this  do  in  re- 
membrance of  m.embrance  of 
me.  me. 

After  giving  the  bread,  the  discourse  related  (John  xiv.  1 — 
31.  inclusive)  is  supposed  by  Bishop  Nciecome  to  have  been 
delivered  by  our  Lord,  for  the  comfort  and  support  of  his 
disciples  under  their  present  and  approaching  trials. 
V.  27.  And  he  V.  23.  And  he  V.  20.  Like-  V.  25.  After 
took  the  cup,  took  the  cup  :  wise  also  the  the  same  man- 
and   gave  and   when  he  cup  after  sup-  neralso,/ie/ooA: 

thanks,  (4ux«-  ti^d  given  per,  saying  :  the  cup,  when 
pts-ri<riii,)    and  thanks,   (ED^a-  he  had  supped, 

gave  i7  to  them,  piTriTiz,)  he  saying: 

saying:  Drink  gave  it  to  them; 
ye  all  of  it.         and    they    all 
V.  28.  For  this  drank  of  it. 
is  my  blood  of    V.  24.  And  lie 
the  New  Tes-  saidimto  them, 

tament,  which  This  is  my  This  cup  is  the  Tliis  cup  is  the 
is  shed  for  ma-  blood  of  the  New  Testa-  New  Testa- 
ny,  for  the  re-  New  Testa-  ment  in  my  ment  in  my 
mission  of  sins,  ment,  which  ia  blood,which  is  blood;  this  do 
V.  29.  But  I  shed  for  many,  shed  for  you.  ye,  as  oft  as  ye 
eay  unto  you,      V.  2.''>.  Verily  drink  it,  in  re- 

I  will  not  drink  I  say  unto  you,  membrance  of 

henceforth    of  I  will  drink  no  me. 

this  fruit  of  the  more  of  the 
vine,  iimil  that  fruit  of  the 
day  when  I  vine,  until  that 
drink  it  new  daythatldrink 
■with  you  in  my  it  new  in  the 
Father's  king-  kingdom  of 
doni.  Gud. 

122 


After  this  our  Lord  resumes  that  discourse  which  is  found 
in  the  \5th,  i6th,  and  17th  chapters  of  John,  beginning  with 
the  last  verse  of  chap.  xiv.  Arise,  let  us  go  hence.  Then 
succeed  the  follorcing  words,  which  conclude  the  whole  ce- 
remony. 

John  xiv. 
V.  30.  And  V.  26.  And  V.  39.  And  he  V.  1.  When 
when  they  had  when  they  had  came  out,  and  Jesus  had  spo 
sung  a  hymn,  sung  a  hymn,  went  as  he  was  ken  these 
they  v.-ent  out  they  went  out  wont  to  the  words.hewent 
into  the  Mount  into  the  Mount  Mount  of  O-  forth  with  his 
of  Olives,  of  Olives.  lives.    And  his  disciples    over 

disciples  also  the  brook  Ke- 
foUowed  him.  dron. 
From  the  preceding  harmonized  view  of  this  important 
transaction,  as  described  by  three  evangelists  and  one  apos- 
tle, we  see  the  first  institution,  nature,  and  design  of  what 
has  been  since  called  The  Lord's  Supper.  To  evei-y  circum- 
stance, as  set  down  here,  and  the  mode  of  expression  by 
wliich  such  circumstances  are  described,  we  should  pay  the- 
deepest  attention. 

20.  As  they  were  eating]  Either  an  ordinary  supper,  or 
the  paschal  lamb,  as  some  think. — See  the  observations  at 
the  end  of  this  chapter. 

Jesus  took  bread]  Of  what  kind?  Unleavened  bread,  cer- 
tainly, because  there  was  no  other  kind  to  be  had  in  all  Judea 
at  this  time  ;  for  this  was  the  first  day  of  unleavened  bread, 
(ver.  17.)  i.  e.  the  14th  of  the  montVi  Nisan,  when  the  Jews, 
according  to  the  command  of  God,  (Exod.  xii.  15 — 20.  xxiii, 
15.  and  x.x.xiv.  25.)  were  to  purge  away  all  leaven  from  their 
houses;  for  he  who  sacrificed  the  pass-over,  having  leaven 
in  his  dwelling,  was  considered  to  be  such  a  transgressor  of 
the  divine  law  as  could  no  longer  be  tolerated  among  the  peo- 
ple of  God  ;  and  therefore  was  to  be  cut  off  from  tlie  congre- 
gation of  Israel.  Leo  of  Modena,  who  has  written  a  very 
sensible  treatise  on  the  customs  of  the  Jews,  observes,  "That 
so  strictly  do  some  of  the  Jews  observe  the  precept  concern- 
ing the  removal  of  all  leaven  from  their  houses,  during  the 
celebration  of  ttie  paschal  solemnity,  that  they  either  provide 
vessels  entirely  new  for  baking,  or  else  have  a  set  for  the 
purpose,  which  are  dedicated  solely  to  the  service  of  the  pass- 
over,  and  never  brought  out  on  any  other  occasion." 

To  (his  divinely  instituted  custom  of  removing  aJI  leaven 
previously  to  the  paschal  solemnity,  St.  Paul  evidently  al- 
ludes, 1  Cor.  V.  6,  7,  8.  Know  ye  nol  that  a  little  leaven  lea- 
veneth  the  tchole  lump  7  Purge  out  therefore  the  old  leavev, 
that  ye  may  be  a  new  lump,  as  ye  are  unleavened.  For 
even  Christ,  our  pass-over,  is  sacrifced' far  vs  ;  therefore- 
let  us  keep  thcfeast,  not  with  old  leaven,  neither  with  the  lea- 
ven of  malice  and  irickedness,  bxit  with  the  unlsaveseo 
bread  of  sincerity  and  truth. 

Now,  if  any  respect  sliould  be  paid  to  the  primitive  institu- 
tion, in  the  celebration  of  this  divine  ordinance,  then,  nnlea- 
vencd,  unyeasted.  bread  should  be  used.  In  every  sign  or 
type,  the  thing  signifying  or  pointing  out  that  which  is  be- 
yond itself,  sliould  either  have  certain  properties,  or  be  ac- 
companied with  certain  circumstances,  as  expressive  aspos- 
sihle  of  Ihe  Ih'mg  signified.  Bread,  simply  considered  in  it- 
self, may  be  an  emblem  apt  enough  of  the  body  of  our  Lord 
Jesus,  which  was  given  for  us  ;  ijiit  the  design  of  God  was 
evidently  that  it  should  not  only  point  out  this,  but  also  the 
dispositioti  required  in  those  who  should  celebrate  both  the 
antitype  and  the  type :  and  this  tl;e  apostle  explains  to 
be  sincerity  and  truth,  the  reverse  of  malice  and  wicked- 
71CSS.  The  very  taste  of  the  bread  was  instructive  ;  it  point- 
ed out  to  every  communicant,  that  he  who  came  to  the  table 
of  God  with  malice  or  ill-will  against  any  soul  of  man,  or  with 
jrickedness,  a  profligate  or  sinful  life,  might  expect  to  eat  and 
drink  judgmentto  himseU,  as  not  discerning  that  the  Lord's 
body  was  sacrificed  for  this  very  purpose,  that  all  sin  might 
be  destroyed :  and  that  sincerity,  ttXiKpiviia,  such  purity  as 
the  clearest  light  can  discern  no  stain  in,  might  he  diffu- 
sed through  tlie  whole  soul ;  and  that  t7~uth,  the  law  of  righte- 
ousness and  true  holiness,  miglit  regulate  and  guide  all  the 
actions  of  life.  Had  tlie  bread  used  on  these  occasions  been 
of  the  common  kind,  it  would  have  been  perfectly  unfit,  or  im- 
proper, to  have  communicated  these  uncommon  significa- 
tions: and  as  it  was  seldom  used,  its  rare  occurrence  would 
make  the  emlilematical  representation  more  deeply  impres- 
sive :  and  the  sign,  and  the  thing  signified,  have  their  due  cor- 
respondence and  influence. 

These  circumstances  considered,  will  it  not  appear  that  the 
use  of  common  bread  in  the  sacrament  of  the  Lord's  supper 
is  highly  improper?  He  who  can  say,  "  This  is  a  matter  of 
no  importance,"  may  say,  with  equal  propriety,  the  bread  it- 
self is  of  no  importance  ;  and  another  may  say,  the  trine  is  of 
no  importance  ;  and  a  third  may  say,  "  neither  the  bread  nor 
wine  is  any  thing,  but  as  they  lead  to  spiritual  references; 
and  the  spiritual  reference  being  once  understood,  the  signs 
are  useless."  Thus  we  may,  through  affected  spirituality,  re- 
fine away  the  whole  ordinance  of  God  ;  and  with  the  tetter 
and/orm  of  religion,  abolish  religion  itself.  Many  nave  alrea- 
dy acted  in  this  way,  not  only  to  their  loss,  but  to  their  ruin, 
by  showing  how  profoundly  wise  they  are  above  what  is  writ- 
ten. Let  those,  therefore,  who  consider  that  man  shall  live 
by  every  word  which  proceeds  from  the  mouth  of  God,  and 
who  aie  conscieutiously  solicitous  that  each  divine  instttutioa 


Tlie  sacrament  of  the 


CHAPTER  XXVI. 


Lord's  supper  inslUuted. 


be  not  only  presei-ved,  but  observed  in  all  its  original  integri- 
ty, attend  to  this  circumstance.  The  Lutheran  church  makPS 
use  of  unleavtned  bread  to  the  present  day. 

And  blessed  itj  Both  St.  Matthew  and  St.  Mark  use  the 
Word  cvXoyn'ras,  blessed,  instead  of  c'lX'^pi^rjrras,  gave  thanks, 
Which  is  the  word  used  by  St.  Luke  and  St.  Paul.  But  instead 
nf  n)Ao}-i)(TuSi  blessed,  tvxani^ritjas,  gave  thanks,  is  the  read- 
ing of  ten  MSS.  in  uncial  characters,  of  the  Dublin  Codex 
rescriptus  published  by  Dr.  Barrett,  and  of  more  than  one 
hundred  others,  of  the  greatest  respectability.  This  is  the 
J-eading  also  of  the  Syriac  and  Arabic,  and  is  confirmed  by 
several  of  the  primitive  Fathers.  The  terms  in  this  case  arc 
nearly  of  the  same  import,  as  both  blessing  and  giving  thanks 
were  used  on  these  occasions.  But  what  is  it  that  our  Lord 
blessed  1  Not  the  bread,  though  many  think  the  contrary,  be- 
ing deceived  by  the  word  it,  which  is  improperly  s?/;)y)//erf  in 
•our  version.  In  all  the  four  places  referred  to  above,  whether 
"the  word  blessed  or  gave  thanks  is  used,  it  refers  not  to  the 
bread,  butto  God,  the  dispenser  of  every  good.  Our  Lord  here 
conforms  himself  to  that  constant  Jewish  custom,  viz.  of  ac- 
knowledging God  as  the  author  of  every  good  and  perfect  gift, 
by  givin'g  thanks  on  taking  the  bread  and  taking  the  cup, 
at  their  ordinary  meals.  For  every  Jew  was  forbidden  to  eat, 
drink,  or  use  any  of  God's  cieatures,  without  i-endering  him 
thanks;  and  he  who  acted  contrary  to  tills  command,  was 
considered  as  a  person  who  was  guilty  of  sacrilege.  From  this 
custom  we  have  derived  the  decent  and  laudable  one  of  saying 
grace,  (gratias,  thanks)  before  and  after  meat.  The  Jewish 
form  of  blessing,  and  probably  that  which  our  Lord  used  on 
this  occasion,  none  of  my  readers  will  be  displeased  to  find 
here,  though  it  has  been  mentioned  once  before ;  on  taking  the 
■tread,  they  say, :  I'-v.sn  p  orh  Nxisn  nS'V'n-iSo  ij^n'^N  nnN  Ti-12 
Banich  alia  Elohinos,  Melech  haiilam,  ha  motse  Lechem  min 
haarets.  Blessed  he  thou  our  God,  Kingoftlic  universe,  relic 
hringest  forth  bread  out  of  the  earth!  Likewise  on  taking 
the  cup,  they  say:  IDJn  •'-is  n-\o  dW^iVo  li^n'jx  fi-ia  Ba- 
rurh  Elohinoo,  Melech,  haolam,  Bor(  pcrey  haggcphen. 
JJlessp.d  he  cur  God,  King  of  the  icniverse,  the  Creator  0/  tht 
j'rtiit  of  tJie  vine ! 

Tlie  Mohammedans  cc^y  their  example,  constantly  sayinfj 


before  and  after  meat:  (S^l  Cft^J]  sill  f~o   Bismillahi  aruk 

:  name  of  C 
vtost  compassionate. 


Jiiani  arralieemi.     In  the  i 


God,  the  most  merciful,  the 


Xj  ble.'^sing  therefore  of  the  elements  is  here  intended  ;  they 
were  already  blessed,  in  being  sent  as  a  gift  of  mercy  from 
the  bountiful  Lord  ;  but  God  the  sender  is  blessed,  because  of 
the  liberal  provision  he  has  made  for  his  worlidess  creatui-es. 
BlesstJig  am\  touching  the  bread,  are  merely  pqpvih  ceremo- 
nies, unauthorized  either  by  Scripture,  or  tlie  practice  of  the 
pure  church  of  God  ;  necessary  of  course  to  them  who  pre- 
tend to  transmute,  by  a  kind  of  spiritual  incantation,  the  bread 
and  wine  into  the  real  body  and  blood  of  Jesus  Christ ;  a  mea- 
sure, the  grossest  in  folly,  and  most  stupid  in  nonsense,  to 
which  God  in  judgment  ever  abandoned  tlie  fallen  spirit  of 
rnan. 

And  brake  itJ  We  often  read  in  the  Scriptures  of  breaking 
bread,  but  never  of  CKf/j/ig-  it.  The  Jewish  people  had  noth- 
ing similar  to  our  high-raised  loaf;  their  bread  was  made 
broad  and  thin,  and  was  consequently  very  brittle,  and  to  di- 
vide it  ilicre  was  no  need  of  a  knife. 

The  breaking  of  the  bread,  I  consider  essential  to  tbe  pro- 

Ecr  performance  of  this  solemn  and  significant  ceremony  ; 
ecause  this  act  was  designed  by  our  Lord  to  shadow  forth  the 
a-ounding,  piercing,  and /(rea/f/H^- of  his  body  upon  the  cross; 
and  us  all  lliis  was  e.ssentially  necessary  to  the  making  a  full 
atonement  for  the  sin  of  the  world  ;  sj  it  is  of  vast  importance 
that  this  apparently  little  circumstance,  the  breaking  of  the 
bread,  should  be  carefully  attended  io,  that  lliegudly  coiiimu- 
iiicant  may  have  every  necessary  assistance  to  enalde  liiin  to 
discern  the  Lord's  body,  while  engaged-  in  this  most  important 
and  divine  of  all  God's  ordinajiccs.  Biit  who  does  not  sec 
that  one  small  cube  of  fermented,  i.  e.  leavened  bread,  pre- 
viously divided  from  the  mass  with  a  knife,  and  separated  by 
the  fingers  of  the  minister,  can  never  answer  the  end  of  the 
institution,  either  as  to  the  matter  of  the  bread,  or  the  mode 
of  dividing  it  1  Man  is  naturally  a  dull  and  heedless  creatine, 
f  specially  in  spiritual  things,  and  has  need  of  the  utmost  assist- 
ance of  his  scHse,<t,  in  uiiii.n  with  those  expressive  rites  and 
ceremonies  which  the  Holy  Scripture,  not  tradition,  lias 
sanctioned,  in  order  to  enable  him  to  arrive  at  spiritual  things 
through  the  medium  of  earthly  similitudes. 

And  gave  it  to  the  disciples]  Not  only  the  breaking,  but 
nlso  the  DisTEiBtmoN  of  die  bread,  arc  neces.^ary  parts  of  this 
rite.  In  the  Romish  chiu'ch,  the  bread  is  nol  broken  nor  de- 
livered to  the  people,  that  they  may  take  anil  eat :  but  the  con- 
Fecrated  wafer  is  put  upon  their  tongue  by  the  priest,  and  it  is 
generally  understood  by  the  communicants,  that  they  should 
not  masticate,  but  swallow  it  whole. 

"Jhat  the  iiea^i'?ig- of  this  bread,  to  be  distributed,^'  says 
Dr.  Whitby,  "  is  a  necessary  part  of  this  rite,  is  evident,  1st. 
By  the  continual  menlion  of  it  by  St.  Paul  and  all  the  evange- 
lists, when  they  speak  of  the  institution  of  this  sacranient, 
which  shows  it  to  be  a  necessary  part  of  it.  2dly.  Christ  says. 
Take,  eat,  this  is  my  body,  DnoKv.s  for  you,  1  Cor.  xi.  21.  lint 
when  the  elements  ai-e  710/  broken,  it  can  be  no  more  .said, 
fhis  IS  my  body  broken  far  you,  than  where  the  elements  are 
not  Sivtn.  3dly.  Oiir  Lord  said,  Do  this  in  remembrance  qf  me, 


i.  e.  '  Eat  this  bread  broken,  in  remembrance  of  my  body  bro- 
ken on  tlie  cross  :'  now,  where  no  body  broken  is  distributed, 
there,  nothing  car;  be  eaten  in  memorial  of  his  broken  body. 
Lastly,  the  apcstle  by  saying.  The  bread  which  lee  break,  is  it 
not  the  communion  of  tlie  body  of  Christ '/  sulticienlly  informs 
us,  that  the  eating  oif  his  broken  body  is  necessary  to  that  end, 
1  Cor.  X.  10.  Hence  it  was,  that  this  rile  of  distributing  bread 
broken,  continued  for  a  thousand  years  ;  and  was,  as  IIuvi- 
ftcrius  testifies,  observed  in  the  Roman  church  in  the  eleventh 
century."  Whitbv  in  loco.  At  present  the  opijosite  is  as  bold- 
ly practised,  as  if  the  real  scriptural  rite  had  never  been  ob- 
served in  the  church  of  Christ. 

'J'liis  is  my  body]  Here  it  must  be  observed,  that  Christ  had 
nothing  in  his  hands  at  this  time,  but  part  of  that  unleavened 
bread  which  he  and  his  disciples  had  been  eating  at  supper, 
and  therefore  he  could  meati  no  more  than  this,  viz.  that  the 
bread  which  he  was  now  breaking  represented  his  body, 
which  in  the  course  of  a  few  hours  was'  to  be  crucified  for 
them.  Common  sense,  luisophisticated  with  superstition  and 
erroneous  creeds  ;  and  reason,  unawed  by  the  secular  sword 
of  sovereign  authority,  could  not  possibly  takeany  other  mean- 
ing than  this  plain,  consistent,  and  rational  one,  out  of  ihcso 
words.  "  But,"  says  a  false  and  absurd  creed,  "  Jesus  meant, 
when  he  said  hoc  est  coupi's  meum,  this  is  my  body,  and  hic 
EST  CiVLix  sanguinis  mei,  this  is  the  chalice  ofviy  blood,  that 
the  bread  and  wine  were  substantially  changed  into  his  body, 
including  flesh,  blood,  hones,  yea,  the  whole  Christ,  in  his  im- 
maculate hum:mity  and  adorable  divinity  '■"  And  for  denying 
this,  what  rivers  of  righteous  blood  have  been  shed  by  state  per- 
secutions and  by  religious  wars !  Well  it  may  be  asked,  "  Can 
any  man  of  sense  believe,  that  when  Christ  took  up  that  bread 
and  broke  it,  that  it  was  his  own  body  which  he  held  in  his 
own  hands,  and  which  himself  broke  to  pieces,  and  which  he 
and  his  disciples  ate  1"  lie  who  can  believe  such  a  congeries 
of  absurdities,  cannot  be  said  to  be  a  volunteer  in  faitli ;  for 
it  is  evident,  the  man  can  have  neither  faith  nor  reason,  as  to 
tills  subject. 

Let  it  be  observed,  if  any  thing  further  is  necessary  on  this 
point,  that  the  Paschal  Lamb,  is  called  the  Pass-over,  because 
it  represented  the  destroying  angel's  passing  over  the  children 
of  Israel,  while  he  slew  tlie  first-born  of  the  Egyptians  :  and 
our  Lord  and  his  disciples  call  this  lamb  the  Pass-over,  seve- 
ral times  in  this  chapter:  by  which  it  is  demonstrably  evi- 
dent, that  they  could  mean  no  more  than  that  the  lamb  sacri- 
ficed on  this  occasion  was  a  memorial  of  and  represented  the 
means  used  for  the  prc.<;ervation  of  tlie  Israelites  from  Iho 
blast  of  the  destroying  angel. 

Besides,  our  Lord  did  not  say,  hoc  est  corpus  meum  (tMs  is 
my  body)  as  lie  did  not  speak  in  the  Latin  tongue  ;  though  as 
much  stress  has  been  laid  upon  tliis  quotation  from  the  Vul- 
gate, as  if  the  original  of  the  three  evangelists  had  been  written 
in  the  Latin  language.  Had  lie  spoken  in  Latin,  following  the 
idiom  of  the  Vulgate,  he  would  have  said,  Panis  hic  corpus 
mcum  signifcat,  or,  symbolum  est  corporis  mei: — hoc  pocu- 
lum  sanguinem  meum  representat,  or  symbolum  est  sangui- 
nis mei : — this  bread  signif.es  my  body  :  this  cup  represents 
my  blood.  But  let  it  be  observed,  that  in  the  Hebrew,  Chal- 
dee,  and  Clialdeo-Syriac  languages,  there  is  no  term  which 
expresses  to  mean,  signify,  denote,  though  both  the  Greek 
and  Latin  abound  with  them  :  hence  the  Hebrews  use  a  figure, 
and  say,  it  is,  for,  it  signifies.  So  Gen.  xli.  26,  27.  The  seven 
kine  ARE  (i.  e.  represent)  seven  years.  This  is  (represents) 
the  bread  of  affliction  tthich  our  fathers  ate  in  the  land  of 
Egypt.  Dan.  vii.  24.  7'he  ten  horns  are  (i.  c.  signify)  ten 
ki7igs.  They  drank  of  the  spiritual  Rock  which  follotced 
them,  and  the  Rock  was  (.represented)  Christ.  1  Cor.  x.  4. 
And  following  this  Hebrew  idiom,  though  the  work  is  written 
in  Greek,  we  find  in  Rev.  i.  20.  The  seven  stars  are  (repre- 
sent) the  angels  of  the  seven  churches  :  and  the  seven  candle- 
sticks ARE  (represent)  the  seven  churches.  The  same  formol 
speech  is  used  in  a  variety  of  places  in  the  New  Testament, 
where  thisscnse  must  necessarily  be  given  to  the  word.  Matt, 
xiii.  3.?,  3!t.  The  field  is  (represents)  the  icorld :  the  good  seed 
ARE  (represent  or  signify)  the  children  nf  the  kingdorn  : 
the  lares  are  (signify)  the  children  of  the  icicked  one.  Ths 
enemy  is  (signifies)  the  devil :  the  harvest  is  (represents)  the 
end  of  the  world:  the  reapers  ARE(i.  e.  signify)  Me  angels. 
Luke  viii.  9.  What  juight  this  parable  tse  I  Tij  EIH  j;  rra/ja- 
PoXrj  ax'Trj  ;  what  does  this  parable  signify  1  John  vii.  36. 
T((7  Ei"TlN  oDTOsoAojo?;  What  is  the  signification  of  this 
saying  1  John  X.  (i.  TItcy  understood  not  what  things  they 
WERE,  Tiva  HN,  what  was  the  signification  of  the  things  he 
had  spoken  to  them.  Acts  x.  17.  Ti  av  EIH  to  opafia,  what  this 
vision  MIGHT  BE  1  properly  rendered  by  our  translators,  what 
this  vision  should  mean.  Gal.  iv.  24.  For  these  are  the  two 
covenants,  avratyapi  EISIN  at  Svo  iiaOrtxai,  these  signify  the 
two  covenants.  Lukexv.  26.  He  asked,  ti  EIH  ravra,  what 
these  things  KBKHT.  See  also  chap,  xviii.  36.  After  such  un- 
equivocal testimony  from  the  Sacred  Writings,  can  any  per- 
son doubt  that.  This  bread  is  my  body,  has  any  other  mean- 
ing than,  This  bread  represents  my  hndy  1 
,  The  Z.a;iHs  use  the  verb  sum,  in  all  its  forms,  with  asimi' 
Jar  latitude  of  meaning.  So,  esse  oneri  ferendo,  he  is  kBUt 
'to  hear  the  burden:  beni  esse,  to  live  sumptuously :  mali 
ESSE,  to  LIVE  miserably :  recti  esse,  to  bnjoy  good  health  ■ 
est  mihi fistula,  I  possess  a  flute  :  est  hodie  in  rebus,  ht 
now  esjoyb  a  plentiful  fortun'a :  est  mifu  namque  domipa-.. 
133 


"T/ie  sacrament  of  the 


ST.  MATTHEW. 


T,ord*s  supper  institulcd. 


■27  And  he  took  the  cup,  aiid  gave  thanks,  and  gave  it  to  them, 
saying,  '  DriUi;  ye  all  oi"  it ; 

1  aMarkU.Gl— 1)  See  Exod  24.3.   Lev.I/.U. 


■ter,  I  HAVE  a  father  at  home,  &c.  esse  solve?ido,  to  be  able  to 
xay  ;  fuimus'  Troes,  puit  Ilium  ;  the  Trojans  are  extinct, 
Troy  is  no  more.  In  Greek  also,  and  Hebreiti,  it  often  signi- 
fies to  live,  to  die,  to  be  killed.  Ovk  EIMI,  /  am  dead,  or  a 
.dead  man.  Matt.  ii.  18.  Rachel  weeping  for  her  children, 
,071  OVK  EISI,  because  they  were  murdered.  Gen.  xlii.  36. 
Joseph  IS  not,  lii^N  flDii  Yoseph  eijieymu,  I(D(t;70  uvk  E2TIN, 
Sep.  Joseph  is  devoiwed  Sy  a  wild  beast  -Rom.  iv.  17.  Call- 
ing the  things  that  are  7iot,  as  if  they  u-ere  alive.  So  Plu- 
tarch inLaconicis  :  "This  shield  tliy  father  always  preserved ; 
preserve  thou  it,  or  may  thou  not  ee  ."  H  firj  ESO,  may  thou 
perish.  OTlv  ONTES  y.'i/uoi,  abrogated /«!ps.  EIMI  ri/ c/.(0(.  I 
POSSESS  fl!  sound  understanding,  Eij  irarepa  viiiv  ESOMAI,  / 
will  perform  Vie  part  of  a  father  to  you.  EIMI  rrig  ttoXcw; 
rrjs  i^,  I  AM  an  inhabitant  of  that  city.  1  Tim.  i.  7.  Desiring 
to  EB  teachers  of  the  law,  deXovrcs  El^AlvofioiiSaiTKaXoi,  desi- 
ring to  be  REPUPED  teachers  of  the  law,  i.  e.  able  divines.  Ta 
ONTA,  the  tilings  that  are,  i.  e.  noble  and  honourable  men : 
Ta  ixri  ONTA,  the  things  that  are  not,  viz.  the  vulgar  or  those 

of  IGNOBLE  birth. 

Tertullian  seems  to  have  had  a  correct  notion  of  those 
•words  of  our  Lord,  Acceptum  panem,  et  distributeni  discipu- 
lis,  corpus  ilium  suum  fecit  hoc  est  corpus  meum  dieendo,  id 
■est  FiGUKA  corporis  niei.  Advers.  Marc.  I.  v.  c.  40.  "  Having 
taken  the  bread,  and  distributed  that  body  to  his  disciples,  he 
xnade  it  his  body  by  saying,  This  is  my  body,  i.  e.  a  figure  of 
•my  body." 

That  our  Lord  neitlier  spoke  in  Greek  nor  Latin,  on  this  oc- 
casion, needs  no  proof.  It  was,  most  probably,  in  what  was 
formerly  called  the  Chaldaic,  now  the  Syriac,  that  our  Lord 
.conversed  with  his  disciples.  Through  the  providence  of  God, 
we  liave  complete  versions  of  the  Gospels  in  this  language  ; 
iind  in  them  it  is  likely  we  have  the  precise  words  spoken  by 
our  Lord  on  this  occasion.  In  Matt.  xxvi.  S6.  and  27.  the  words 
.in  the  Syriac  version  are,  «»}-i!^  csj<»1  hanau  pagree,  this  is 
my  body,  u^OiO)  hanau  dernee,  tliis  is  my  blood,  of  which 
forms  of  speech  the  Greek  is  a  verlsal  translation  ;  nor  would 
*ny  man,  even  in  tlie  present  day,  speaking  in  the  same  lan- 
guage, use,  among  the  peopL'  to  whom  it  was  vernacular, 
, other  terms  than  the  above  to  express,  This  represents  my 
body,  and  tlds  represents  my  blood. 

But  this  form  of  speecli  is  common,  even  in  our  own  lan- 
guage, though  we  have  terni.j  enow  to  fill  up  the  ellipsis. 
Suppose  a  man  entering  into  a  museum,  enriched  with  the 
remains  of  ancient  Greek  sculjjture  ;  his  eyes  are  attracted  by 
a  number  of  curious  busts  ;  and  on  inquiring  what  they  are, 
he  learns,  this  is  Socrates,  that  Plato,  a  third  Homer  ;  others 
Hesioa,  Horace,  Virgil,  Demostlienes,  Cicero,  Herodotus,  Livy, 
Cesar,  Nero,  Vespasian,  &c.  l.<  he  deceived  by  this  informa- 
tion ■?  Mot  at  all :  he  knows  well  that  the  busts  he  sees  are  not 
the  identical  persons  of  those  ancient  philosophers,  poets, 
orators,  historians,  and  emperors,  but  only  representations 
of  tlieir  persons  in  scul|)ture,  between  which  and  the  originals 
there  is  as  essential  a  difference  as  between  a  human  body, 
instinct  with  all  the  principles  of  rational  vitality,  and  a  block 
of  marble.  Wlien,  therefore,  Christ  took  up  a  piece  of  bread, 
brake  it,  and  said,  Tliis  is  my  body,  who  but  the  most  stupid 
of  mortals  could  imagine  that  he  was,  at  the  same  time,  hand- 


28  For  b  this  is  my  blood  •=  of  the  New  Testament,  wlilch  'i3 
d  shed  for  many,  for  the  remission  of  sins. 

c,Ter.31.3L— dCh.Sn.3?.   Rom. 5.15.   Heb.9.52. 


ling  and  breaking  his  own  body!  Would  not  any  person,  o{  i  himself. 


iiiunevov,-tchich  is  given  in  your  stead,  or  in  your  behalf ;  a 
free  gift  from  God's  endless  mercy  for  the  salvation  of  your 
souls.  This  is  my  body,  to  vtrep  vyiii>v  kXiojicvov.  (1  Cor.  xi.  24.) 
tohich  is  broken — sacrificed  in  your  stead;  as  without  the 
breaking  (piercing)  of  the  body  and  spilling  of  the  blood, 
there  was  no  remission. 

In  this  solemn  transaction  we  must  weigh  every  word,  as 
there  is  none  witliout  its  appropriate  and  deeply  emphatic 
meaning.  So  it  is  written,  Epnes.  v.  2.  Christ  hath  loved  us, 
and  given  himself,  xnrcp  rijioiv,  on  our  account,  orin  our  stead, 
an  offering  and  a  sacrifice  {dvata)  to  God  for  a  sweet  smelt- 
ing  savour,  that,  as  in  tlie  sacrifice  oflered  by  Noah,  Gen. 
viii.  21.  (to  u-hich  the  apostle  evidently  alludes)  from  wliich  it 
is  said.  The  Lord  smelted  a  sweet  savour,  nn>3n  ni-\  riach  ha- 
nichoach,  a  savour  of  rest,  so  that  he  became  appeased  to- 
wards the  earth,  and  determined  that  there  should  no  more  be 
a  flood  to  destroy  it;  in  like  manner,  in  the  offering  and  sa- 
crifice of  Christ /or  us,  God  is  ajipe.Vsed  towards  the  human 
race  ;  and  has  in  Qonsequence  decreed,  that  whosoe-rer  bth'e- 
veth  in  him  shall  not  perish  but  have  everlasting  life. 

27.  And  he  took  the  cup]  Mcra  ro  iu-!Tvr)(Tat,  after  having 
supped,  Luke  xxii.  20.  and  1  Cor.  xi.  25.  Whether  the  sup 
per  was  on  the  paschal  lamb,  or  whetlier  it  was  a  common  or 
ordinary  meal,  I  shall  not  wait  here  to  inquire:  see  at  the 
end  of  this  chapter.  In  the  parallel  place  in  Luke  xxii.  we 
find  our  Lord  taking  the  cup,  ver.  17.  and  again  ver.  19.  by  tlie 
former  of  wliich  was  probably  meant  the  cup  of  blessing, 
n3-\3n  D13  kos  haberakah,  which  the  master  of  a  family  took, 
and  after  blessing  God,  gave  to  each  of  his  guests  by  way  of 
welcome  :  but  this  second  taking  the  cup,  is  to  be  understoob 
as  belonging  peculiarly  to  the  very  important  rite  which  he 
was  now  instituting,  and  on  which  he  lays  a  very  remarkable 
stress.  With  respect  to  the  bread,  he  had  before  simply  said, 
Take,  eat,  this  is  iny  body :  but  concerning  the  cup,  ne  says, 
Driyik  ye  all  of  this  :  for  as  this  pointed  out  the  very  essence 
of  the  institution,  viz.  t/ie  blood  of  atonement,  it  was  neces- 
sary tliateacli  should  haveaparticularapplicationof  it,  there- 
fore he  says.  Drink  ye  all  o/'  this.  By  this  we  are  taught 
that  the  cup  is  essential  to  tlie  sacrament  of  the  Lord's  sup- 
per ;  so  that  tliey  who  deny  tlie  cup  to  ihe  people,  sin  against 
God's  institution  ;  and  they  who  receive  not  the  cup,  are  not 
partakers  of  the  body  and  blood  of  Christ.  If  either  could 
without  mortal  prejudice,  be  omitted,  it  might  be  the  bread  ; 
but  the  cvp,  as  pointing  out  the  blood  poured  out,  i.  e.  the  life, 
by  which  alone  the  great  sacrifii  al  act  is  performed,  and  re- 
mission of  sins  procured,  is  absolutely  indispensable.  On 
this  ground  it  is  demonstrable  that  there  is  not  a  priest  under 
heaven,  who  denies  the  cup  to  tlie  people,  that  can  be  said  to 
celebrate  the  Lord's  supper  at  all ;  nor  is  there  one  of  their 
votaries  that  ever  received  the  holy  sacrament.  All  pre- 
tensions to  this  is  an  absolute  farce,  so  long  as  the  cjip,  the 
emblem  of  the  atoning  blood,  is  denie«.  How  strange  it  is, 
that  the  very  men  who  plead  so  much  for  the  bare  literal 
meaning  of  this  is  my  body,  in  the  preceding  verse,  should 
deny  all  meaning,  to  drink  ye  all  nj  this  cup,  in  this  verse  ! 
And  though  Ciirist  has  in  the  most  positive  manner  enjoined 
it;  they  will  not  permit  one  of  the  laity  to  taste  it !  Oh  !  what 

thing  is  man  I  a  constant  contradiction  to  reason  and  to 


plain  common  sense,  see  as  great  a  difference  lietween  the 
"man  Christ  Jesus,  and  the  piece  of  bread,  as  between  the 
block  of  marWe  and  the  philosopher  it  represented,  in  tlie 
case  referred  to  above  1  The  truth  is,  there  is  scarcely  a  more 
common  form  of  speech  in  any  language,  than  This  is,  for 
this  REPRESENTS  Or  SIGNIFIES.  And  as  our  Lord  refers,  in  the 
whole  of  this  transaction,  to  tlie  ordinance  of  the  pass-over, 
we  may  consider  him  as  saying,  "This  bread  is  now  my  body, 
in  that  sense  in  v/hich  the,paschnl  lamb  has  been  my  body 
liitherto  ;  and  this  cup  is  my  blood  of  the  New  Testament,  in 
.the  same  sense  as  tlie  bicod  of  bulls  and  goats  lias  .beeji  my 
blood  under  the  Old  :  Exod.  xxiv.  Heb.  ix.  That  is.  The  pas- 
chal landj  and  the  sprinkling  of  blood,  represented  my  sacri- 
<ice  to  tlie  present  time  :  this  bread  and  this  wine  shall  rcpre- 
nent  my  body  and  blood  through  all  future  ages ;  therefore.  Do 
this  in  remembrance  of  me." 

St.  Luke  and  St,  Paid  add  a  circumstance  here  which  is  not 
noticed  either  by  St.  Matthew  or  St.  Mark.  After,  this  is  my 
body,  tlie  former  adds,  which  is  given  for  you  ;  tlie  latter, 
whicli  is  iivohenforyou  :  tiie  sense  of  which  is,  ''  As  God  has 
in  his  bountiful  providence  given  you  bread  for  the  sustenance 
of  your  lives,  so  in  his  infinite  grace,  he  has  given  you  my 
-body  to  save  yoiu-  souls  unto  life  eternal.  But  as  this  bread 
must  be  broken  and  masticated,  in  order  to  its  becoming  pro- 
per nourishmeirf,  so  my  body  must  be  broken,  i.  e.  crucified 
for  you,  before  it  can  be  tjie  bread  of  life  to  your  souls.  As 
therefore  your  life  depends  on  the  bread  which  God's  bounty 
has  provided  for  your  bodies,  so  your  eternal  life  depends  on 
the  sacrifice  of  my  body  on  the  cross  for  your  souls.  Besides, 
..there  is  here  an  allusion  to  the  otfcring  of  sacrifices — an  inno- 
cCent  creature  was  brouglit  to  the  altar  of  God,  and  its  blood. 
<the  life  of  the  beast)  was  poured  out /or,  or  in  behalf  of  the 
person  who  brought  it.  Thus  Christ'says,  alluding  to  the  sa- 
feiilce  of  the  paschal  lamb.  This  is  my  body,  to  vtsp  Vfionf 
I2i 


I  have  just  said,  that  ourblessed  Lord  lays  remarkable  stress 
on  the  administration  of  the  cup,  and  on  that  which  himself 
assures  us,  is  represented  by  it.  As  it  is  peculiarly  emphatic, 
I  beg  leave  to  set  down  the  original  text,  which  Die  critical 
reader  will  do  well  minutely  to  e.xamine;  Tuvto  yap  e;-t  TO 
ai^ia  pov  TO  dj?  K<iivr]i  itadm^i,  TO  -rrcpi  ttoXXuv  tKxmiotuvuv 
iiq  atptaiv  oj^iapviuiv.  The  following  literal  translation  and 
paraphrase  do  not  e.xc^cd  its  meaning. 

For,  THIS  is  THAT  blood  of  mine,  which  was  pointed  out 
ty  all  the  sacrifices  under  the  Jewish  law,  and  particularly 
by  the  shedding  and  sprinkling  of  the  blood  of  the  paschal 
lamb.  THAT  blood  ol  the  sacrifice  slain  for  the  ratification 
of  the  ncic  covenant.  THE  blood  ready  to  be  poured  out  for 
the  multitudes,  the  whole  Gentile  world  as  \\Tll  as  the  Jeu-s, 
for  the  taking  awayof  si?is :  sm,  whether  original  or  actual,  in 
all  its  power  and  gi'iilt,  in  aU  its  internal  energy  and  pollution. 

A?id  gave  thanks]  See  ihe  form  used  on  this  occasion  on 
ver.  26.  and  see  the  Mishna,  Tract  nin~i2  Beracoth. 

28.  Fortius  is  my  blood  of  the  New  Testainent]  This  is  the 
reading  both  hero  and  in  St.  iMark  :  but  St.  Luke  and  St.  PauJ 
say,  y%ii:.eup  is  the  New  T'estainent  in  my  blood.  This  pasi 
sage  has  been  strangely  mistaken  :  by  New  Testament,  many 
understand  nothing  more  than  Ihe  book  commonly  known  by 
tills  name,  containing  the  Gospels,  Acts  of  the  Apostles,  apos- 
tolical Epistles,  and  liook  of  the  Revelation  ;  and  th^y  think 
that  tlie  Clip  of  the  Nctp  Testa?nent,  means  no  more  than 
merely  that  ciip  whicli  the  book  called  the  New  Testament 
enjoins  in  tlie  sacrament  of  the  Lord's  supper.  As  this  is  the 
case,  it  is  highly  necessary  tliat  this  term  should  be  explained. 
The  original  H  Kaii'^  AtaOtjKri,  which  we  translate  7'he  A^ew 
Testatncnt,  and  wliich  is  tlio  general  title  of  all  the  contents 
of  the  book  already  described,  simply  means  the  new  cove- 
nant. Covenant,  from  con,  together,  and  venio,  I  come, 
signifies  au  agreement,  contract,  or  compact  between  twp 


*rhe  sacramSlit  of  the 


CHAPTER  XXVI. 


Lord's  Slipper  instituted. 


29  But  '  I  say  unto  you,  I  will  not  drink  henceforth  of  this 
fiTjit  of  the  vine,  ''until  that  day  when  1  drink  it  new  with  you 

In  my  Fatlier's  kingdom. 

aMack  14.25.   Luke22,lS.— b  Acts  10.41. -c  IMnrk  U.26. 


parties,  by  wtiicli  both  are  mutnally  bound  to  do  certain 
things,  on  certain  conditions  and  poti:iUies.  It  answers  to  the 
Hebrew  JT'IJ  beriUi,  which  often  signifies  not  only  the  cove- 
nant or  agrcenipjit,  but  also  the  sacrifice  which  was  slain  on 


30  'i  °  And  when  they  had  sung  a  <i  hymn,  they  went  out  into 
the  mount  of  Olives. 

31  Tlien  saith  Jesus  unto  them,  *  All  ye  shall  f  be  offended 

d  Or,  psalm. -c  Mark  14. £7.  John  16.32,-f  Ch  11.6. 

Surety  he  hath  borne  oub  griefs,  and  carried  ouk  sorrows. — 
Ver.  .5.  But  he  teas  wounded  for  oun  Iransgressioris,  he  was 
bruised  for  ovu  iniquities,  the  cliaslisemeitt  of  ovr  peace  was 
iipon  him. — Ver.  G.  All  we  like  sheep  hare  gone  astray, 
the  occasion,  by  the  blood  of  wliich  the  covenant  was  ratified,  I  and  Vie  Lord  hath  laid  upon  him  the  iniquity  of  us  all.  2. 
und  the  contracting  parties  professed  to  subject  themselves  The  Gentiles. — Ver.  11.  Bij  his  knowledge  inyi3  bedafito, 
to  such  a  death  as  that  of  the  victim,  in  case  of  violating  their  i.  e.  by  his  being  made  known,  published  as  Christ  crucified 
engagements.  An  oath  of  this  kind  on  slaying  the  covenant  among  tiie  Gentiles,  he  shall  justify  D'3-i  rubbim,  the  mvlti- 
eacriflce,  was  usual  in  ancient  times  :  so  in  Homer,  when  a  tude.i,  (the  Gentiles)  for  he  shall  (also)  bear  their  offences, 
covenant  was  made  between  the  Greeks  and  the  Trojans,  and  as  well  as  ouns,  the  Jews,  ver.  4,  &c.  It  is  well  known  that 
the  throats  of  lainlis  were  cut,  and  their  blood  poured  out,  the  I  the  .lewrsh  dispensation,  termed  by  the  apostle  as  above,  ij 
following  form  of  adjuration  was   used  by  tlie  contracting  i  rraXata  diaOnun,  the  OU)  covenant,  was  partial  aniX  exclusive. 

parties:  *" ...  , 

Zcu  kdJi^e,  fityiTe  Kai  ndavaroi  Bcoi  aXXoi, 
OinroTcpot  Trpurtpoi  \nrtp  npxta  Trrinriveiav, 
SlSc  a<j}'  cyKCi^haX-is  x"/""''?  P^^'t  '^i  "^^  otvo;, 
AvTMv,  Kai  TCKcatf  rtAux"'  ^'  dXXoitri  piyetcv. 
All  glorious  Jove,  and  ye,  the  powers  of  heaven! 
Whoso  shall  violate  this  contract  first. 
So  be  their  blood,  their  children's  and  their  own, 
PoiiT'd  out  as  this  libation,  on  the  ground  : 
And  let  their  wives  bring  fortli  to  other  men  ! 

Iliad.  1.  iii.  v.  29S— 301. 
Our  blessed  t'aviour  is  evidently  called  tlie  AiaOrjKri,  n''i3, 
berith,  or  covenant  sacrifice,  l.sai.  .vlii.  6.  xWx.  8.  Zech.  i.x.  11. 
And  to  tliosp  Scriptures  he  appears  to  allude,  as  in  them  the 
Lord  promises  to  give  him  for  a  covenant  (sacrifice)  to  the 
Gentile.t,  and  to  send  forth  by  the  blood  of  this  covenant  (vic- 
tim) the  prisoners  out  of  the  pit.  The  passages  in  the  Sacred 
Writing.s,  which  allude  to  thi.=;  grand  sacrificial  and  atoningact, 
are  almost  innumerable.     8ee  tlie  Preface  to  Matthew. 

In  tliis  place,  our  Lord  terms  his  blood,  the  blood  of  the  new 
rovenant :  by  wliich  he  means  tliat  grand  plan  o{  agreement 
or  reconciliation,  which  God  was  now  establishing  between 
himself  and  mankind,  by  the  passion  and  death  of  his  Son; 
through  whom  alone  men  could  draw  nigli  to  God  ;  and  this 
NEW  covenant  is  mentioned  in  contradistinction  from  the  old 
covenant,  rj  iraXaia  AiaOnKri,  2  Cor.  iii.  14.  by  which  appella- 
tive all  the  books  of  the  Old  Testament  were  distinguished,  be- 
cause they  pointed  out  the  way  of  reconciliation  to  God  by  the 
blood  of  the  various  victims  slain  under  the  law  :  but  now,  as 
tlie  Lamb  of  God,  which  takelh  away  the  sin  of  tlie  world, 
was  about  to  be  offered  up,  a  new  and  living  way  was  there- 
by constituted,  so  that  no  one  henceforth  could  come  unto  the 
Father  but  by  him.  Hence  all  the  books  of  the  New  Testa- 
ment which  bear  unanimous  testimony  to  the  doctrine  of  sal- 
vation by  faith  through  tlie  blood  of  .Jesus,  are  termed  HKaic;? 
^iaQt]Kt\,   The  NEW  covena.nt.     See  the  Preface. 

Dr.  Lightfoot's  observations  on  this  ai'e  worthy  of  serious 
notice.  "  'J'his  is  my  blood  of  the  New  'J'eftament.  Not  only 
the  seal  of  the  covenant,  hut  the  sanction  of  the  new  cove- 
nant. The  end  of  the  Mosaic  economy,  and  tlie  confirming  of 
a  new  one.  The  confirmation  of  the  old  covenant  was  by  the 
blood  of  bulls  and  goats,  Exod.  xxiv.  Heb.  i.x.  because  blood 
Was  still  to  be  shed  :  tlie  confirmation  of  the  neio  was  by  a  cup 
of  wine,  because  under  the  new  covenant  there  is  no  farther 
sheddi.ig  of  blood.  As  it  is  here  said  of  the  cup,  7V»s  cup  is 
the  Neic  Testament  in  nty  blood:  so  it  miglil  he  said  of  the 
e\rp  of  blood,  Exod.  xxiv.  That  cup  was  the  old  Testa'/ient  in 
the  blood  of  Christ :  there,  all  the  articles  of  that  covenant 
being  reaii  over,  yi/oscs  sprinkled  all  the  people  with  blood, 
and  said.  This  is  the  blood  of  the  covenant  which  God  hath 
made  with  you  ;  and  thus  th.at  old  covenant,  or  testimony, 
was  confirmed.    In  like  manner,  Christ,  having  published  all 


the  articles  of  the  new  covenant,  he  takes  the  cup  of  wine, 
and  gives  them  to  drink,  and  saith.  This  is  the  New  Testa- 
ment in  TOv  blood,  and  thus  the  new  covenant  was  establish- 
ed."— Works,  vol.  ii.  p.  2G0. 

Which  is  shed,  (cKxvvopevov,  poured  out)  for  many]  E/c^cw, 
and  £ffx«(i),  to  pour  out,  are  often  used  in  a  sacrificial  sense  in 
the  Seplungint,  and  signify  to  pourout,  or  sprinkle  the  blood 
of  the  sacrifices  before  tlie  altar  of  the  Lord  by  way  of  atone- 
ment. See  2  Kings  xvi.  15.  Lev.  viii.  15.  ix.  9.  Exod.  xxix.  12. 
Ix-v.  iv.  7,  14,  17,  30,  34  and  in  various  other  places.  Our 
Lord,  by  this  very  remarkable  mode  of  expression,  teaches 
MB.  -that  as  his  body  was  to  be  broken  or  crucified,  vKfp  r/^thMi, 
in  our  stead,  so  here  the  blood  was  to  be  poured  out  to  make 
an  atonement,  as  the  words  remission  of  sins  sufticicntly 
prove  ;  for  without  shedding  of  blood  there  trns  tto  remi.isiun, 
Heb,  ix.  22.  nor  any  remission  by  shedding  of  blood,  but  in  a 
eacrific.al  way.     !*ee  the  passasies  above,  and  on  ver.  3G. 

The  whole  of  this  passage  will  receive  additional  liglit  when 
.enllated  with  Isa.  liii.  11,  12.  By  his  knoicledge  shall  my 
righteous  scrrant  justify  MANY,_/"or  lie  shall  near  their  iniqui- 
ttes — because  he  hath  porr.ED  out  his  soul  unto  death,  and  he 
bare  the  sin  q/"MANV.  The  pouring  out  (f  the  soul  unto 
.death,  in  the  projihct,  answers  to,  this  is  the  bhod  of  the  new 


None  were  particularly  interested  in  it,  save  the  descendants 
of  the  twelve  sons  of  Jacob  :  whereas  the  Christian  dispen- 
sation, r\  Kaivri  iiaOriKri,  the  aEvi  covenarit  referred  to  by  our 
Lord  in  this  place,  was  universal :  for  as  Jesus  Christ  by  the 
grace  of  God  tasted  death  for  every  7nan,  Heb.  xi.  9.  and  is 
that  Lamb  of  God  that  tdketh  aicay  the  sin  of  the  world, 
John  i.  29.  who  would  have  all  men  to  be  saved,  and  come  to 
the  knowledge  of  the  truth,  1  Tim.  ii.  4.  t\en  that  knoicledge 
of  Christ  crucified,  by  which  they  are  to  he  justified,  Isa.  liii. 
11.  therefore  he  has  commanded  his  disciples  lo  go  into  all  the 
world,  and  preach  the  Gospel  to  every  creature,  Mark  xvi. 
15.  The  reprobate  race,  those  who  were  no  people,  and  not 
beloved,  were  to  be  called  in  ;  for  the  Gospel  was  to  be  preach- 
eii  to  all  the  world,  though  it  was  to  begin  at  Jerusalem, 
Luke  xxiv.  47.  For  this  purpose  was  the  blood  of  tlie  new 
covenant  sacrifice  poured  out  for  the  multitudes,  that  there 
might  be  but  one  fold,  as  there  is  but  one  shepherd  :  and  that 
God  might  be  all  and  in  all. 

for  the  remissio7i  of  sins]  Eif  aipcaiv  apapTi(ov,for  (or,  iii 
reference  to)  the  taking  away  of  sins.  For,  although  the  blood 
is  shed,  and  the  atonement  made,  no  man's  sins  are  taken 
away  until,  as  a  true  penitent,  he  returns  lo  God  ;  and  feeling 
his  utter  incapacity  to  save  himself,  believes  in  Christ  Jesus, 
who  is  the  justifier  of  the  ungodly. 

The  plirase,  aipcais  rodv  apapruov,  remission  ofsi?is,  (fre- 
quently used  by  the  Septuagint)  being  thus  explained  by  our 
Lord,  is  often  used  by  the  evangelists  and  the  apostles ;  and 
does  not  mean  merely  the  pardon  of  sins  as  it  is  generally 
understood,  but  the  removal  or  taking  away  of  sins ;  not 
only  the  guilt,  but  also  the  very  nature  of  sin,  and  the  pollu- 
tion of  the  soul  through  it ;  and  comprehends  all  that  is  ge- 
nerally understood  by  the  lerms  justificatioti  and  sancrifica- 
tion.  For  the  use  and  meaning  of  the  phrase,  atpcaii  apapnosv, 
see  Mark  i.  4.  Luke  i.  77.  iii.  3.  xxiv.  47.  Acts  ii.  33.  v.  31.  x. 
43.  xiii.  38.  xxvi.  18.  Coloss.  i.  14.  Heb.  x.  18. 

Both  St.  Luke  and  St.  Paul  add,  that  after  giving  the  bread 
our  Lord  said,  Do  this  i7i  remembrance  of  7ne.  And  after 
giving  the  cup,  St.  Paul  alone  adds.  This  do  ye,  as  oft  as  ye 
driyik  it,  in  remembrance  of  jne.  The  account,  as  given  by 
St.  Paul,  should  be  carefully  followed,  being  fuller;  and  re- 
ceived, according  to  his  own  declaration,  by  especial  revela- 
tion from  God.  See  1  Cor.  xi.  23.  For  I  have  received  of  the 
Lord  that  which  also  I  delivered  unto  you,  &c.  See  the  liar, 
monized  view  above. 

20.  /  will  not  drink  henceforth  of  this  fruit  of  the  vine] 
These  words  seem  to  intimate  no  more  than  this;  We  shall 
not  have  another  opportunity  of  eating  this  bread  and  drink- 
ing this  wine  together,  as  in  a  few  hours  my  crucifixion  shall 
take  place. 

Until  that  day  when  I driiik  it  new  with  you]  That  is,  I 
sliall  no  more  drink  of  the  produce  of  the  vine  with  you ;  but 
shall  drink  7iew  wine — wine  of  a  widely  dilTerent  nature  from 
this — a  wine  which  the  kingdom  of  God  alone  can  aflord. 
The  term  new  in  Scripture,  is  often  taken  in  this  sense.  So 
the  NEW  heaven,  the  new  earth,  the  new  covenant,  the  new 
man — mean  a  heaven,  earth,  covenant,  man,  of  a  very  diffe- 
rent nature  from  the  former.  It  was  our  Lord's  invariable 
custom  to  illustrate  heavenly  things  by  those  of  earth  :  and 
to  make  that  which  had  last  been  the  subject  of  conversatioa 
the  means  of  doing  it.  Thus  he  uses  teine  here,  of  which  they 
had  lately  drunk,  and  on  which  he  had  held  the  preceding 
discourse,  to  point  out  the  sujjieine  blessedness  of  the  king- 
dom of  God.  But  however  pleasing  and  useful  wine  maybe 
to  the  body,  and  how  helpful  soever,  as  an  ordinance  of  God, 
it  may  be'lo  the  soul  in  the  holy  sacrament :  yet  the  wine  of 
the  kingdom,  the  spiritual  enjoyments  at  the  right  hand  of 
God,  will  be  infinitely  more  precious  and  useful.  From  what 
our  Lord  says  here,  wc  learn  that  the  sacrament  of  his  supper 
is  a  type  of,  and  a  pledge  to,  genuine  Christians,  of  the  feli- 
city  they  shall  enjoy  with  Christ  in  the  kingdom  of  glory. 

30.  Aiid  when  they  had  sung  a  hyimi]  Xpvi]aavTCi  means, 
probably,  no  more  than  a  kind  oi  recitative  reading  or  chant- 
ing. As  to  the  hymn  itself,  we  know,  from  the  universal  con- 
sent of  Jewish  antiquitv,  that  it  was  composed  of  Psalms 
113,  114,  115,  116,  117,  and  118,  termed  by  the  .Tews  '^'jn  halel^ 


covenant  which  is  poured  out  for  you,  in  the  evangelists  :  and  from  nvi^Sn  halelu-yah,  the  first  word  iii  Psalm  113.  These 
the  B^a^  rabbim,  7nul.titudes,  in  Isaiah,  corresponds  to  the  'six  Psalms  were  alwavs  sung  at  every  pa.^chal  solemnity. 
Many,  -rraWijv,  ot  Matthew  and  Mar'.;.  Tlv^  passage  will  soon  1  They  sung  this  sreat  hil'lel  on  account  of  the  Jive  great  bene- 
appear  plain,  when  we  consider  that  two  distinct  classes  of  |  fits  referred  to  In   it ;  viz.  1.  The  Exodus  from  Egypt,  PsaL 

When  Israel  went  out  of  Egypt,  ^.   &  Tjje  ml-. 
155  ~ 


persona  ftf?  tuentioned  by  tjie  prophet.  1.  The  Jews.— Ver.  4  J  cxiv.  1. 


Peters  resolution : 


ST.  MATTHEW. 


his  denial  foretold. 


because  of  me  this  night:  for  it  is  written,  "I  will  smite  the 
Eheplierd,  and  tlie  sheep  of  tlie  flock  sliall  be  scattered  abroad. 

32  But  after  I  am  risen  agam,  i>I  will  go  before  you  into  Galilee. 

33  Peter  answered  and  said  iinto  iiini,  Though  all  men  shall 
be  otfended  becau.se  of  thee,  yet  will  I  never  be  offended. 

34  .lesus  said  unto  him,  "^  Verily  I  say  unto  thee,  That  this 
night,  before  the  cock  crow,  thou  sliall  deny  me  thrice. 

35  Peter  said  unto  him,  Though  I  should  die  with  thee,  yet 
will  I  not  deny  thee.     Likewise  also  said  all  the  disciples. 

^  1^  "*  Tlien  Cometh  .lesus  with  them  unto  a  place  called  Geth- 
semane,  and  saith  unto  the  disciples,  Sit  ye  here,  while  I  go  and 
pray  yonder. 


Taculous  division  of  the  Red  Sea,  ver.  3.  The  sea  saw  it 
and  Jled.  3.  The  promulgation  of  the  Law,  verse  4.  The 
viountains  skippea  like  lamhs.  4.  The  resurrection  of  the 
dead,  Psal.  cxvi.  9.  /  will  xcalk  before  the  Lord  in  the  land 
uf  /he  living.  5.  The  passion  of  the  INIessiah,  P.sal.  cxv.  1.  Not 
iinlo  us,  O  Lord,  not  unto  us,  &c.  See  Schoettgen,  Hor.  Ilehr. 
p.  231.  and  my  Discourse  on  the  Nature  and  Design  of  tlie 
Eucharist,  8vo,  Lond.  1803. 

31.  All  ye  shall  be  offended]  Or  rather,  Ye  tcill  alike  stum- 
bled— 7ra*r£f  ii/(£(S  cKavinXicdrjaccBs. — Ve  will  all  forsake  me, 
and  lose  in  a  great  measure  your  confidence  in  me. 

This  iiiglit]    The  time  of  trial  is  just  at  hand. 

T  will  smite  the  shepherd]  It  will  happen  to  you  as  to  a 
floi:k  of  slieep,  whose  shepherd  has  been  slain^tlie  leader 
r.ni  guardian  being  removed,  the  whole  flock  shall  be  scatter- 
ed, and  be  on  the  point  of  becoming  a  prey  to  ravenous 
beasts. 

32.  But  after  lam  risen  again]  Don't  lose  your  confidence, 
for  tliough  1  shall  appear  for  a  time  to  be  wholly  left  to  wick- 
ed men,  and  be  brought  under  the  power  of  death  ;  yet  I  will 
rise  again,  and  triumph  over  all  j/our  enemies  and  mine. 

/  will  go  before  you]  Still  alluding  to  the  case  of  the  shep- 
herd and  his  sheep.  Tliough  the  shepherd  have  been  smitten, 
and  the  sheep  scattered,  the  shepherd  sliall  revive  again,  col- 
lect the  scattered  flock,  and  go  before  them,  and  lead  them  to 
p^ace,  security,  and  happiness. 

33.  Peter— said  imto  him.  Though  all  men  shall  be  of- 
fended—yel  will  I  never]  The  presumptuous  person  ima- 
gines he  can  do  every  thing,  and  can  do  nothing :  thinks  he 
can  e.xcel  all,  and  excels  in  nothing:  promises  everything, 
and  perlorms  nothing.  The  humble  man  acts  a  quite  contra- 
ry i)art.  There  is  nothing  we  know  so  little  of,  as  ourselves 
— nothing  we  see  le.^s  of,  than  our  own  weakness  and  poverty. 
The  strength  of  pride  is  only  for  a  moment.  Peter,  though 
vainly  confident,  was  certainly  sincere — he  had  never  been 
put  to  a  sore  trial,  and  did  not  know  his  own  strength.  Had 
tliis  resolution  of  his  been  formed  in  the  strength  of  God,  he 
would  have  been  enabled  to  maintain  it  against  earth  and 
hell. 

34.  Jesus  said]  Our  Lord's  answer  to  Peter  is  very  em- 
phatic and  impressive.  Verily— i  speak  a  solemn  weighty 
truiU— thou  wilt  not  only  be  stumbled,  fall  off',anil  forsake  thy 
Ma.ster,  but  thou  wilt  even  deny  that  thou  hast  or  ever  had 
any  knowledge  of,  or  connexion  willi  me ;  and  this  thou  wilt 
do,  not  by  little  and  little,  through  a  long  process  of  time,  till 
the  apostacy,  daily  gathering  strength,  shall  be  complete ;  but 
thou  wilt  do  it  this  very  vighl,  and  that  not  once  only,  but 
thrice :  and  this  thou  wilt  do  also  in  tlie  earlier  part  of  the 
night,  before  even  a  cock  shall  croiK.  Was  not  tliis  -warning 
euo'.igh  to  him  not  to  trust  in  his  own  strength,  but  to  depend 
on  God  ? 

35.  Though  I  should  diewiththee,  yet  will  I  not  deny  tliee.] 
He  does  not  take  the  warning  which  his  Lord  gave  him — he 
trusts  in  the  warm  sincere  attachment  to  Christ  wliich  he 
noic  feels,  not  considering  that  this  must  speedily  fail,  unless 
supported  by  the  power  of  God. 

3G.  A  place  called  Gethsemane]  A  garden  at  the  foot  of  the 
mount  of  Olives.  The  name  seems  to  be  formed  from  n;i  gnth, 
a  press,  and  IDB^  shemen,  oil ;  probably  the  place  where  the 
produce  of  the  mount  of  Olives  was  prepared  for  use.  The 
garden  of  the  oil-press,  or  olive-press. 

Sit  ye  here]  Or,  stay  in  this  place,  while  I  go  and  pray  yon- 
der :  and  employ  ye  the  time,  as  I  shall  employ  it— in  watch- 
ing unto  prayer. 

37.  And  he  took  with  him  Peter  and  the  two  sons  of  Zebedce] 
That  is,  James  and  John;  the  same  persons  who  had  beheld 
his  transfiguration  on  the  mount— tliat  they  might  contem- 
plate this  agony  in  the  light  of  that  glory  which  they  had  tliere 
seen ;  and  so  be  kept  from  being  stumbled  by  a  view  of  his 
present  humiliation. 

Began  to  he  sorroinful]  Arm!:in9at,  from  Xttw,  to  dissolve  — 
exquisite  sorrow,  such  as  dissolves  the  natural  vigour,  and 
threatens  to  separate  soul  and  bodv. 

A7id  very  lieavy.]  Overwhelmed  vuth  anguish— airinovtiv. 
This  word  Is  used  by  the  Greeks  to  denote  the  most  extreme 
anguish  which  the  soul  can  feel— excruciating  anxiety  and 
torture  of  spirit. 

3S  Then  saith  he]  Tlien  saith — Tesus  ;— I  have  added  the 
y/OTA  Jesus,  h  Jnauvs,  on  the  authority  of  a  multitude  of  emi- 
•»ent  MSS.    See  them  in  Griesbach. 

My  soulis  exceeding  sorrowful,  (or,  is  surrounded  with 
exceeamg  son  ow)  even  unto  death]  Tliis  latter  word  explains 
Ui«  t\TO  former :  My  soul  is  so  dissolved  in  Botrow,  my  spirit 
126 


37  And  he  tooU'with  him  Peter  and  "  the  two  sons  of  Zebedee, 
and  began  to  be  sonowful  and  very  heavy. 

38  Then  saith  he  unto  them,  f  My  soul  is  exceeding  sorrowful, 
even  unto  death :  tarry  ye  here,  and  watch  with  me. 

.39  And  he  went  a  little  further,  and  fell  on  his  face,  and  s  pray- 
ed, saying,  ''  O  my  Father,  if  it  be  possible,  ■  let  this  cup  pass 
from  me !  nevertheless,  k  not  as  I  will,  but  as  thou  wilt. 

40  And  he  c<3meth  unto  the  disciples,  and  findeth  theirl  asleep, 
and  saith  unto  Peter,  What,  could  ye  not  watch  with  me  one 
hour'! 

41  '  Watch  and  pray,  that  ye  enter  not  into  temptation :  thd 
spirit  indeed  is  willing,  but  the  flesh  is  weak. 

K  Mark  14.3;.  Luke  23.49.  Hch  S  T.-li  .lolui  12  S7.-i  Ch. 30.22.— k  Jolin  5.30.* 
6.-JS.   Fhil  2,8.-1  .Mtirk  l:S.33.fc  14.33.   Luke  33.40,  4S.    KiihG.  18. 


is  filled  with  such  agony  and  anguish,  that  if  speedy  succour 
be  not  given  to  my  body,  death  must  be  the  immediate  conse' 
quonce. 

NoiD,  the  grand  expiatory  sacrifice  begins  to  be  ofl'ered  ;  in 
this  garden  Jesus  enters  fully  into  the  sacerdotal  office  ;  and 
now  on  the  altar  of  his  immaculate  divinity,  begins  to  offer 
his  own  body — his  own  life— a  lamb  without  spot,  for  the  sin 
of  the  world.  St.  Luke  observes,  chap.  xxii.  43,  44.  that  there 
appeared  unto  him  an  angel  from  heaven  strengthening  him: 
and  that  being  in  an  agony,  his  sweat  was  like  great  drops 
of  blood  falling  to  the  grouyid.  How  exquisite  must  this  an- 
guisli  have  been,  when  it  forced  the  very  blood  through  the 
coats  of  the  veins,  and  enlarged  the  pores  in  such  a  preterna- 
tural manner,  as  to  cause  them  to  empty  it  out  in  large  succes- 
sive drops  !  In  my  opinion,  the  principal  part  of  the  redemp- 
tion price  was  paid  in  this  unprecedented  and  indescribable 
agony. 

Bloody  siceats  are  mentioned  by  many  authors ;  but  none 
was  ever  such  as  this — where  a  person  in  perfect  health,  (hav- 
ing never  had  any  predisposing  sickness  to  induce  a  debility 
of  the  system)  and  in  ihcfull  vigour  of  life,  ahoul  thirty-three 
years  of  age,  suddenly,  through  mental  pressure,  without  any 
fear  of  death,  sweat  great  drops  of  blood  ;  and  these  con- 
tinued, during  his  wrestling  with  God,  to  fall  to  the  ground. 

To  say  that  all  this  was  occasioned  by  the  fear  he  had  of  the 
ignominious  death  which  he  was  about  to  die,  confutes  itself — 
for  this  would  not  only  rob  him  of  his  divinity,  for  which  pur- 
pose it  is  brought,  but  it  deprives  him  of  all  excellency,  and 
even  of  manhood  itself  The  prospect  of  death  could  not  cause 
him  to  suffer  thus,  when  he  knew  that  in  less  than  three  days 
he  was  to  be  restored  to  life,  and  be  brought  into  an  eternity 
of  blessedness.  His  agony  and  distress  can  receive  no  con- 
sistent explication  but  on  this  ground — He  suffered,  Me  just 
for  the  UNJUST,  that  he  might  bring  us  to  God.  O  glorious 
truth!  O  infinitely  meritorious  suffering  !  And  O !  above  all, 
the  eternal  love,  that  caused  him  to  undergo  such  sufferings 
for  the  sake  of  sinners  ! 

39.  Fell  on  his  face]  See  the  note  on  Luke  xxii.  44.  This 
was  the  ordinary  posture  of  the  supplicant  when  the  favour 
was  great  which  was  asked,  and  deep  humiliation  required. 
The  head  was  put  between  the  knees,  and  the  forehead  brought 
to  touch  the  earth — this  was  not  only  a  humiliating,  but  a  vety 
painful  po.sture  also. 

7'his  cup]  The  word  cup  is  frequently  used  in  the  Sacred 
Writings  to  point  out  sorrow,  anguish,  terror,  death.  It  seems 
to  be  an  allusion  to  a  very  ancient  method  of  punishing  crimi- 
nals. A  cup  of  poison  was  put  into  their  hands,  and  they  were 
obliged  to  drink  it.  Socrates  was  killed  thus,  being  obliged 
by  the  magistrates  of  Athens,  to  drink  a  cup  of  the  juice  of 
hemlocK.  To  deatli  by  the  poisoned  cup,  there  seems  an  allu- 
sion in  Ileb.  ii.  9.  Jesus  Christ  by  the  grace  of  God,  tasted 
death  for  every  man.  The  whole  world  are  here  represented 
as  standing  guilty  and  condemned  before  the  tribunal  of  God  : 
into  every  man's  hand  the  deadly  cup  is  put,  and  he  is  requir- 
ed to  drink  off  the  poison — Jesus  enters,  takes  every  man's 
cup  out  of  his  hand,  and  drinks  off  the  poison,  and  thus  tastes 
or  .«ufiers  the  death  which  evei-y  man  othenvise  must  have 
undergone. 

Pass  from  me]  Perhaps  there  is  an  allusion  here  to  several 
criminals  standing  in  a  row,  who  are  all  to  drink  of  the  same 
cup,  but  the  judge  extending  favour  to  a  certain  one,  the  cup 
passes  by  him  to  the  next. 

Instead  of  TrputXQwv  ftiKpov,  going  a  little  forteard,  many 
eminent  MSS.  have  npuctXduv,  coming  a  little  forward — but 
the  variation  is  of  little  moment.  At  the  close  of  this  verse 
several  M.SS.  add  the  clause  in  Luke  xxii.  43.  There  appear- 
ed an  angel,  &c. 

40.  He — saith  unto  Peter]  He  addressed  himself  more  par- 
ticularly to  this  apostle,  because  of  the  profession  he  had  made, 
ver;  33.  as  if  he  had  said,  "Is  this  the  way  you  testify  your 
affectionate  attachment  to  me'?  Ye  all  said  you  were  ready  to 
die  with  me  ;  what  then,  cannot  you  watch  one  hour  V 

instead  of  ovk  laxvirarc,  could  ye  not ;  the  Codex  Alexan- 
drinus,  the  later  Syriac  in  the  margin,  three  of  the  Itala,  and 
JiivencKS,  read  ovk  laxvra;,  couldst  thou  not — referring  the 
reproach  immediately  to  Peter,  who  had  made  the  promises 
mentioned  before. 

41.  That  ye  enter  not  into  temptation]  If  ye  cannot  endure 
a  little  fatigue  when  there  is  no  suflering,  how  will  ye  do  when 
the  temptation,  the  great  trial  of  your  fidelity  and  courage, 
Cometh  1  Watch,  that  ye  be  .lot  taken  unawares ;  and  pray— 
that  when  it  comes  ye  may  he  enabled  to  bear  it 

The  spirit— is  wiUing,  but  the/eah  w  tceoA]  Your  iwUna- 


iChrtst^s  agony  and  prayer. 


CHAPTER  XXVT. 


ffe  is  apprehended  hy  the  mob 


42  He  went  away  again  the  second  time,  nnd  prayed,  saying. 
b  my  Kallier,  if  this  cup  may  not  pass  away  from  me,  except 
I  drink  it,  tliy  will  be  done. 

43  And  he  came  and  found  them  asleep  again :  for  their  eyes 
were  heavy. 

44  And  he  left  tliem,  and  went  away  again,  and  prayed  the 
third  time,  saying  the  same  words. 

45  Then  comcth  he  to  his  disciples,  and  saith  unto  them,  Sleep 
on  now,  and  take  your  rest ;  behold,  the  honr  is  at  hand,  ami 
the  S<)n  of  man  is  betrayed  into  the  hands  of  sinners. 

46  Rise,  let  iis  be  going ;  behold,  he  is  at  hand  tliat  doth  be- 
tray me. 

47  H  And  '  while  he  yet  spake,  lo,  Judas,  one  of  the  twelve, 
came,  and  with  him  a  great  multiliule  with  swords  and  staves, 
from  the  chief  priests  and  riders  of  the  people. 

48  Now  he  that  betrayed  him  gave  them  a  sign,  saying,  VVliom- 
soever  I  sliall  kiss,  tliat  same  is  he:  hold  him  fast. 

49  And  fortliwith  he  came  to  Jesus,  and  said.  Hail,  Master; 
•>  and  kissed  him. 

50  And  Jesus  said  unto  him,  '  Friend,  wherefore  art  thou 

2,7.    .Inhn  IS.  3    Ac 


come  ?  Then  came  they,  and  laid  hands  on  Jesus,  and  took  him. 
ni  1;  And  beliold,  <i  one  of  tliera  wliich  were  with  Jesus,  stretch- 
ed out  liis  hand,  and  drew  his  sword,  and  struck  a  servant  of 
the  high  priest's,  and  smote  off  his  ear. 

52  Then  said  Jesus  unto  him.  Put  up  again  thy  sword  into 
his  place  :  '  for  all  they  that  take  tlie  sword,  shall  perish  with 
the  sword. 

53  Thinkest  thou  that  I  cannot  now  pray  to  my  Father,  and  he 
shall  presently  give  me  f  more  than  twelve  legions  of  angels  1 

51  Hut  how  then  shall  the  Scriptures  be  fulllllcd,  ^  that  thus 
it  must  bel 

55  In  that  same  hour  said  Jesus  to  the  multitudes.  Are  ye 
come  out  as  against  a  thief  with  swords  and  staves  for  to  take 
me  )  I  sat  daily  with  you  teaching  in  the  temple,  and  ye  laid 
no  hold  on  nie. 

56  But  all  this  was  done,  that  the  i>  Scriptures  of  the  prophets 
might  be  fultilled.    Then '  all  the  disciples  forsook  him  ana  tied. 

57  ^  l<  .\nd  they  that  had  laid  hold  on  Jesus  led  'tiin  away  to 
Caiajjhas  the  high  priest,  where  the  scribes  and  the  elders  were 
essembled. 

.4.3).   Ver  W.-iSce  John  13. 


tinns  are  ^ood — ye  are  truly  sincere  ;  but  your  good  purposes 
will  be  overpowered  by  your  titnidity.  Ye  wish  to  continue 
steadfast  in  your  adherence  to  your  Master  ;  but  your /ears 
will  lead  you  to  desert  him. 

42.  O  my  father,  if  this  cup  may  not  pass  ateay  from  me] 
If  it  be  not  possible — to  redeem  fallen  man,  unless  I  drink  this 
cup,  unless  I  suffer  death  for  them  :  thy  wilt  be  done,  I  am 
content  to  suffer  whatever  may  be  requisitetoaccomplish  tlie 
great  design.  In  this  address  the  humanity  of  Christ  most 
evidently  appears  ;  for  it  was  his  humanity  alone  that  could 
suffer  ;  and  if  it  did  not  appjar  that  he  had  felt  the?e  siiffer- 
•ngs,  it  would  have  been  a  presumption  that  he  had  710^  suf- 
fered, and  consequently  made  noatnnement.  And  had  he  not 
appeared  to  have  been  perfectly  resigned  in  these  sufferings, 
his  sacrifice  could  not  have  been  &  freewill  but  a  constrained 
oflerine,  and  therefore  of  no  use  t(i  the  salvation  of  mankind. 

43.  Their  eyes  were  heavy]  That  is,  they  coald  not  keep 
them  open.  Was  tlieie  nothing  pi  eternatural  in  this  ?  Was 
there  no  influence  here  from  llie  powers  of  darkness  ? 

44.  Prayd  the  third  time]  So  &t.  Paul— I  besought  the  Lord 
THRICE  tliat  it  might  depart  from  me,  2  Cor.  xii.  8.  This  thrice 
repeating  the  same  petition  argues  deep  earnestness  of  soul. 

45.  Sleep  on.  now,  and  take  your  rest]  Perhaps  it  might  be 
belter  to  read  these  words  interrogatively,  and  paraplirase 
them  thus:  Do  ye  sleep  on  still  f  Will  no  warnings  avail  ! 
Will  no  danger  excite  you  to  watchfulness  and  prayer?  My 
liour — in  which  I  am  to  be  delivered  up,  is  at  hand:  therefore 
now  think  of  your  own  personal  safety. 

The  So7i  of  man  is  betrayed  into  the  hands  of  sinners.] 
A/japrwXwi',  riz.  the  Gentiles  or  heathens,  who  were  gene- 
rally distinguished  by  this  appellation,  from  tlie  Jews.  Here 
it  probably  means  tlie  Roman  cohort  that  was  stationed  on 
festivals,  for  the  defence  of  the  temple.  By  the  Romans  he 
■was  adjudged  to  death;  for  the  Jews  acknowledge  that  they 
liad  no  power  in  capital  cases.  See  the  note  on  chap.  ix.  10. 

46.  Ilise,  let  us  he  gains]  That  is,  to  meet  them,  giving 
thereby  the  fullest  proof  that  I  know  all  their  designs,  and 
might  have  by  flight,  or  otherwise,  provided  for  my  own  safe- 
ty :  but  I  go  willingly  to  meet  that  death  which  their  malice 
designs  me  ;  and  through  it,  provide  for  the  life  of  the  world. 

47.  Judas,  one  of  the  twelve]  More  deeply  to  mark  his  base 
ingratitude  and  desperate  wickedness — he  teas  one  of  the 
TWELVE — and  he  is  a  traitor,  and  one  of  the  vilest  too  that 
ever  disgraced  human  nature. 

A  great  multitude  with  strojrfs  anrf  «/(ires]  They  did  not 
come  as  ofllcers  of  justice,  but  as  a  desperate  mob.  Justice 
had  nothing  to  do  in  this  business.  He  who  a  little  before  had 
been  one  of  the  leaders  of  the  flock  of  Christ,  is  now  become 
the  leader  of  rufllans  and  murderci-s !  What  a  terrible  fall. 

48.  Gave  them  a  sign]  How  coolly  deliberate  is  this  dire 
apostate  !  the  man  whom  I  shall  kiss — how  deeply  hypocri- 
tical!— that  is  he,  hold  him  fast,  seize  him — how  diabolically 
■malicious  ! 

49.  Hail,  Master]  A  usual  compliment  among  the  Jews. 
Judas  pretends  lo  wish  our  Lord  continued  health  while  he  is 
meditating  his  destruction  !  How  many  compliments  of  this 
kind  are  there  in  the  world  I  Judas  had  a  pattern  in  Joah,  wlio 
while  he  pretends  to  inquire  tenderly  for  the  health  of  j4)»a- 
»a,  thrusts  him  through  with  his  sword  :  but  the  disciple  here 
vastly  outdoes  his  master,  and  through  a  motive,  if  possible, 
eiill  more  base.  Let  all  those  who  use  unmeaning  or  insidious 
compliments,  rank  for  ever  with  Joab  and  Judas. 

And  kissed  him]  And  tenderly  kissed  him — this  is  the  pro- 
per meaning  of  the  original  word  KUTcifitXnosv,  he  kissed  iiiin 
again  and  again — still  pretending  the  most  affectionate  attach- 
ment to  him,  though  our  Lord  had  before  unmasked  him. 

60.  Jesus  said — Friend]  Rather,  companion,  cratpc,  {not 
VRifiMD)  wherefore,  rather,  against  whom  Ce<p'i>,  the  reading 
of  all  the  best  MSS.)  art  thou  cornel  How  must  these  words 
have  cut  his  very  soul,  if  he  had  had  any  sensibility  left! 
Purely  thou  who  hast  so  long  been  my  companion,  art  not  come 
Bfainst  vie,  thy  Lord,  Teacher,  and  Friend !  What  is  the  hu- 
man heart  not  capable  of,  when  abandoned  by  God,  and  influ- 
enced by  Satan,  and  the  love  of  money  ! 

Laid  hands  on  Jesus]   But  not  before  they  had  felt  that 


proof  of  his  sovereign  power,  by  which  they  had  all  been 
struck  down  to  the  earth,  John  xviii.  6.  It  is  strange  that  after 
this,  they  should  dare  to  approach  him  ;  but  the  Scriptures 
must  be  fullillod. 

51.  One  of  them  which  were  with  Jesus]  This  was  Peter — • 
struck  a  servant  of  the  high  priest's,  the  servant's  name  was 
Malchus,  .John  xviii.  10.  and  smote  off  his  ear.  In  Luke  xxii. 
51.  it  is  said,  Jesus  touched  and  healed  it — Here  was  another 
miracle,  and  striking  proof  of  the  divinity  of  Christ.  Peter 
did  not  cut  the  ear  merely,  he  cttt  it  off,  adttXcv.  Now  to  heal 
it,  Jesus  must  either  take  up  the  ear  and  put  it  on  again,  or 
else  create  a  new  one — either  of  these  was  a  miracle,  which 
nothing  less  than  unlimited  power  could  produce.  Sec  the 
note  on  John  xviii.  10. 

52.  Put  up  again  thy  sword  into  his  place]  Neither  Christ 
nor  his  religion  is  to  be  defended  by  the  secular  arm.  God  is 
sufliciently  able  to  support  his  ark,  IV.zah  need  not  stretch 
out  his  haiid  on  the  occasion.  Even  the  shadotc  of  public  jus- 
tice is  not  to  be  resisted  by  a  private  person,  when  coining 
from  those  in  public  authority.  The  causeof  a  Christian  i.«  tiio 
cause  of  God  ;  sufferings  belong  lo  one,  and  vengeance  to  the 
other.  Let  the  cause  therefore  rest  in  his  hands,  who  will  do 
it  ample  justice. 

Shall  perish  with  the  sword]  Instead  of  aroAot'irni,  sliall 
perish,  many  e.xcellent  MSS.,  Versions,  and  Fathers,  havu 
a-odavovvTai,  shall  die.  The  general  meaning  of  this  verse 
is,  they  who  contend  in  battle,  are  likely  on  both  sides  to  be- 
come the  sacrifices  of  their  mutual  animosities.  But  it  \i 
probably  a  prophetic  declaration  of  the  Jewish  and  Roman 
states.  The  .lew^s  put  our  Lord  to  death  under  the  sanction  of 
the  Romans — both  took  the  SAvord  against  Christ,  and  both 
perished  by  it.  The  Jews  by  the  sword  of  the  Romans,  and 
the  Romans  by  that  of  the  Goths,  Vandals,  &c.  The  event 
has  verified  the  piediction — the  Jewish  government  has  been 
destroyed  upwards  of  1700  years,  and  the  Roman  upw.irds  of 
1000.  Confer  with  this  passage,  Psa.  ii.  4,  9.  and  ex.  1,  5,  6. 
But  how  came  Peter  to  have  a  sword  'I  Judea  was  at  this  time 
so  infested  with  robbers  and  cut  throats,  that  it  was  not  deem- 
ed safe  for  any  person  to  go  unarmed.  He  probably  carried 
one  for  his  mere  personal  safety. 

53.  More  than  twelve  legions  of  angels  ?]  As  if  he  had  said, 
Instead  of  you  twelve,  one  of  whom  is  a  traitor,  my  Father  can 
give  me  more  than  twelve  legions  of  angels  to  defend  nie. 
A  legion  atdifferent  times,  contained  different  numbers  ;  4200, 
5000,  and  frequently  6000  men  ;  and  from  this  saying,  taking 
the  latter  number,  which  is  the  common  rale,  may  we  not  safe- 
ly believe  that  the  angels  of  God  amount  to  more  than  72000  f 

51.  But  hoiB  then]  Had  I  such  a  defence — shall  the  Scrip- 
tures be  fulfilled,  which  say,  that  thus  it  must  be  7  That  is, 
that  I  am  lo  suffer  and  die  for  the  sin  of  the  world.  Probably 
the  Scriptures  to  which  our  Lord  principally  refers  are  Ps- 
xxii.  Ixix.  and  especially  Isa.  liii.  and  Dan.  ix.  24—27.  Christ 
shows  that  they  had  no  power  against  him  but  what  he  per- 
mitted :  and  that  he  willingly  gave  up  himself  into  their  hands. 

55.  Are  ye  come  out  as  against  a  thief]  At  this  time  Judea 
was  much  infested  by  robbers,  so  that  armed  men  were  ob- 
liged to  be  employed  against  them— to  this  our  Lord  seems  to 
allude.     See  on  ver.  53. 

I  sat  daily  with  you]  Why  come  in  this  hostile  manner  1 
Every  day  for  four  days  past,  ye  might  have  met  with  me  in 
the  temple,  wnilher  I  went  to  teach  you  the  way  of  salvation. 
See- on  chap.  xxi.  17. 

56.  But  all  this  was  done]  This  is  probably  Ihc  observation 
of  the  evangelist.     See  on  chap.  ii.  23. 

Then  all  the  disciples  forsook  him  andfled.]  O  what  is  man  ! 
how  little  is  even  his  utmost  sincerity  to  be  depended  on  ! 
Jesus  is  abandoned  by  all ! — even  zealous  Peter,  and  loving 
John,  are  anion:;  the  fugitives  !  W.is  ever  master  so  served  by 
his  scholars  ?  Was  ever  parent  so  treated  by  his  children  1 
Is  there  not  as  much  zeal  and  love  among  them  all,  as  migiit 
make  one  martyr  for  God  and  truth  !  Alas  !  no.  He  had  but 
twelve  who  professed  inviolable  attachment  to  him,  one  of 
these  betrayed  him,  another  denied  him  with  oaths,  and  the 
resl  run  away  and  utterly  abandon  him  to  his  implacable 
enemies !  Axe  there  not  found  among  his  disciples  stUL 
137 


'Pransactions  at  the 


ST.  MATTHEW. 


house  of  Caiaphas. 


•58  But  Peter  followed  him  afar  off,  unto  the  high  priest's  pa- 
lace, and  went  in,  and  sat  with  the  servants  to  see  the  end. 

59  Now  the  chief  priests,  and  elders,  and  all  the  council, 
Bought  false  witness  against  .Jesus,  to  put  him  to  death  ; 

60  But  fo\ind  none :  yea,  thougti  "  many  false  witnesses  came, 
yet  found  they  none.     At  the  last  b  came  two  false  witnesses, 

61  And  said,  This/e//ou'  said,  "  I  am  able  to  destroy  the  tem- 
ple of  God,  and  to  build  it  in  three  days. 

62  *  And  the  high  priest  arose,  and  said  unto  him,  Answcrest 
thou  nothing  1  what  is  it  ui/iich  these  witness  against  thee  1 

63  But '  Jesus  held  his  peace.  And  the  high  priest  answered 
and  said  unto  him,  f  I  adjure  thee  by  the  living  God,  that  thou 
tell  us  whether  thou  be  the  Christ,  tlie  Son  of  God. 

64  .Tesus  saith  unto  him.  Thou  ha.?t  said  :  nevertheless  I  say 
unto  you,  s  Hereafter  shall  ye  see  the  .Son  of  man  h  sitting  on 
the  right  hand  of  power,  and  coming  in  the  clouds  of  heaven. 

»  Psa  i27.12.&35.11.  Mark  14  W  So  Ac!3  C  13— li  Deu,  19.  I5.-C  Ch  2;.-10.  .Tohn 
2.la.— il  Mark  14.60.— e  Un  m.7  Ch.'J-.lJ  14.— f  Lev  5. 1.  1  Sam.  I4.S4,  L'i5  — j  Dan. 
7.13.   Ch.l(;.27.i,24.30.  Luke  21. '.S.fc  23.31.   John  1.51.    Rom.  H.IO.   1  The5s.4. 16. 


1st.  PersonB  who  betray  him  and  his  cause  ?  2dly.  Persons 
who  deny  him  and  his  people  1  3dly.  Persons  who  abandon 
him,  his  people,  liis  cause,  and  his  truth'?  Reader  !  dost  t/tou 
belonij  to  any  of  these  classes  1 

57.  riiey — led  him  away  to  Caiaphas]  John  says,  chap, 
xviii.  13.  that  tliey  led  him  first  to  Anitas  ;  but  this  appears 
to  have  been  done  merely  to  do  him  honour  as  the  father-in- 
law  of  Caiaphas,  and  his  colleague  in  the  high-priesthood. 
But  as  the  sanhedrim  was  assembled  at  the  house  of  Caiaphas, 
it  was  there  he  must  be  brought  to  undergo  his  mock  trial ; 
but  see  on  John  xviii.  IS. 

58.  Peler  followed  him  afar  off  ]  Poor  Peter  !  this  is  the 
beginning  of  his  dreadful  fall.  His  fear  kept  him  from 
joining  the  company,  and  publicly  acknowledging  his  Lord  : 
and  his  affection  obliged  him  to  follow  at  a  distance  that  he 
might  see  the  end. 

And  sat  ipilli  tlie  servants  to  see  tlie  end.]  When  a  man  is 
weak  in  faith,  and  ran  as  yet  only  follow  Christ  at  a  distance, 
he  should  avoid  all  dangerous  places,  and  the  company  of 
those  who  are  most  likely  to  prove  a  snare  to  him.  Ilad  not 
Peter  got  to  tlie  high-priest's  palace,  and  sat  down  with  the 
servants,  he  would  not  thus  have  denied  his  Lord  and  Master. 

Servants — officers,  v7rrip£ro}i/.  Such  as  we  term  sergeants, 
constables,  &c. 

59.  All  the  council  sought  false  witness]  What  a  prostitu- 
tion of  justice — they  first  resolve  to  ruin  him,  and  then  seek 
the  proper  means  of  effecting  it :  they  declare  him  criminal, 
and  after  that  do  all  they  can  to  fix  some  crime  upon  him, 
that  they  may  appear  to  Ixive  some  shadow  of  justice  on  their 
side,  when  they  put  him  to  deatli.  It  seems  to  have  been  a 
common  custom  of  this  vile  court,  to  employ  false  witnesses 
on  any  occasion  to  answer  their  own  ends.  See  this  exem- 
plified in  the  case  of  Stephen,  Acts  vi.  U — 13. 

CO.  Thovgh  many  f (Use  witnesses  came]  There  is  an  un- 
nccountable  confusion  in  the  MSS.  in  this  verse  :  without 
stating  the  variations,  which  may  be  seen  in  Griesbac/i,  1 
sliall  give  that  which  I  believe  to  be  the  genuine  sense  of  the 
evangelist.  TVien  the  chief  priests  and  elders,  and  all  the  coun- 
cil, sought  false  rcitness  against  Jesus,  to  put  him,  to  death  ; 
but  they  found  it  not,  though  many  false  witnesses  came 
■up.  At  last  tiro  false  iritnesses  came  up,  saying,  This  ma?i 
said,  &c.  It  is  the  property  of  falsity  to  be  ever  inconsistent, 
and  to  contradict  itsell — therefore  they  could  not  find  two  con- 
sistent testimonies,  without  which  the  Jewish  law  did  not 
permit  any  person  to  be  put  to  death.  However,  the  hand 
of  God  was  in  this  business  ;  for  the  credit  of  Jesus,  and  the 
honour  of  the  Christian  religion,  he  would  not  permit  him  to 
be  condemned  on  a  false  accusation  ;  and  tVierefore,  at  last 
they  are  obliged  to  change  their  ground,  and  to  the  eternal 
confusion  of  the  unrighteous  council,  he  is  condemned  on  tlie 
very  evidence  of  his  own  innocence,  purity,  and  truth  ! 

61.  Ia7n  able  to  destroy  the  temple  of  God]  1st.  These  words 
were  not  fairly  quoted.  Jesus  had  said,  John  ii.  19.  Destroy 
this  temple,  and  I  icill  build  it  again  in  three  days.  2dly.  The 
inuendo  which  they  produce,  applying  these  words  to  a  pre- 
tended design  to  destroy  the  temple  at  Jerusalem,  was  utterly 
unfair;  for  these  words,  he  spoke  of  tite  temple  nf  Ids  body. 
It  is  very  easy,  by  means  of  a  few  small  alterations,  to  ren- 
der the  most  holy  things  and  innocent  persons  odious  to  the 
world  ;  and  even  to  take  away  the  life  of  the  innocent. 

62.  Answercst  thou  nolldiig  7]  The  accusation  was  so  com- 
pletely frivolous,  that  it  merited  no  notice :  besides,  Jesus 
knew  that  they  were  determined  to  put  him  to  death  ;  and 
that  his  hour  was  now  come,and  that  therefore  remonstrance 
or  defence  would  be  of  n  3  use  ;  he  had  often  before  borne  suf- 
ficient testimony  to  the  truth. 

63.  I  adjure  thee  by  the  living  God]  I  put  thee  to  thy  oath. 
To  this  solemn  adjuration  Christ  iiiUTiediately  replies ;  be- 
cause he  is  now  called  on  in  the  name  of  God,  to  heav  another 
testimony  to  the  trnth.  The  authority  of  God-  in  tlie  most 
worthless  magistrate  should  be  properly  respected.  However 
necessary  our  Lord  saw  it  to  be  silent,  when  the  accusations 
were  frivolous,  ana  the  evidence  contradictory,  he  feltnodis- 
posilion  to  continue  this  silence,  when  questioned  concerning 
a  truth,  for  which  he  came  into  the  world  to  shed  his  blood. 

64.  Tftou  hast  said]  That  is,  I  am  the  Christ,  the  promised 
Messiah:  (see  on  ver.  25.)  and  you  andthis  whole  nation  shall 
shortly  have  the  fullest  proof  it ;  for  hereafter,  in  a  few  years, 

128 


65  >  Then  the  high  priest  rent  his  clothes,  saying.  He  hath  spo- 
ken blasphemy  ;  what  further  need  have  we  of  witnesses ;  be- 
hold, now  ye  have  heard  his  blasphemy. 

66  What  think  ye  1  They  answered  and  said,  k  He  is  guilty  of 
death. 

67  I  Then  did  they  spit  in  his  face,  and  buffeted  him  ;  and 
™  others  sniote  him  with  "  the  palm  of  their  hands, 

68  Saying,  °  Prophesy  unto  us,  thou  Clu-ist,  Who  is  he  that 
smote  thee  1 

69  'I  P  Now  Peter  sat  without  in  the  palace  :  and  a  damsel 
came  unto  him,  saying,  Thou  also  wast  with  Jesus  of  Galilee. 

70  But  he  denied  before  them  all,  saying,  I  know  not  what 
thou  sayest. 

71  And  when  he  was  gone  out  into  the  porch,  another  maid 
saw  him,  and  said  unto  them  that  were  there,  Thisfellow  was 
also  with  Jesus  oi  Nazareth. 


66.   Lukea:.64.—p  Mark  14.66.   Luke  i'. 55.     John  18.16,  17,  25. 

ye  shalLsee  tlie  Son  of  man  sitting  on  the  right  hand  of  power, 
fully  invested  with  absolute  dominion,  cmd  coming  in  the 
clouds  of  heaven,  to  execute  judgment  upon  this  wicked  race. 
See  chap.  .xxiv.  30.  Our  Lord  appears  to  refer  to  Dan.  vii.  13. 
One  like  the  Son  nfman  came  triih  the  clouds  of  heaven,  &c. 
This  may  also  refer  to  the  final  judgment. 

65.  The  high-priest  rent  his  clothes]  This  rending  of  the 
high-priest's  garments,  was  expressly  contrary  to  the  law, 
Lev.  X,  6.  and  xxi.  10.  But  it  was  a  common  method  of  ex- 
pressing c/o,'e«<  grief  Gen.  xxxvii.  29,  34.  Job  i.  20.  ami  hor- 
ror at  what  was  deemed  blaspheinous  or  impious.  2  Kings 
xviii.  37.  xix.  1.  Acts  xiv.  14.  All  that  heard  a  blasphemous 
speech  were  obliged  to  rend  their  clothes,  and  never  to  sew 
them  up  again.     See  Lighlfoot. 

He  hath  spoken  blasphemy]  Quesnel's  note  on  this  is  wor- 
thy of  notice.  "  See  here  a  false  zeal,  a  mask  of  religioi*,  and 
a  passionate  and  seditious  way  of  proceeding,  tending  only  to 
incense  and  stir  upotheji"s,aH  which  are  common  tothosewho 
would  oppress  truth  by  cabal,  and  without  proof.  By  crying 
out  'heresy,  blasjiliemy,  and  faction,'  though  contrary  to  all 
appearance,  men  fail  not  to  stir  up  those  in  power,  to  gain 
the  simple,  togivesomeshadowof  authority  to  the  ill-disposed, 
to  cast  devont  but  ignorant  people  into  scruples,  and  thereby 
to  advance  the  mystery  of  iniquity,  which  is  the  mystery  of 
all  ages."  This  was  the  very  plan  his  Catholic  brethren 
adopted  in  this  country,  in  the  reign  of  Queen  IMary,  called  the 
Bloody  Queen,  because  of  the  many  murders  of  righteous 
men  which  she  sanctioned  at  the  moitth  of  her  Catholic 
priesthood. 

66.  He  is  guilty  of  death]  TZvoxoi  Bavarov  can,  he  is  liable 
to  death.  All  \.\\e  forms  of  justice  are  here  violated.  Tljif  j-Biige 
becomes  a  parly  and  accuser,  and  proceeds  to  the  verdict 
without  examining  whether  all  the  prophecies  concerning  the 
Messiah,  and  the  innumerable  miracles  which  he  wrought, 
did  not  justify  him.  Examination  and  proof,  are  the  ruin  of 
all  calumnies,  and  of  the  authors  of  them,  and  therefore  they 
take  care  to  keep  off  from  these  two  things.  -  See  Quesiiel. 

67.  Then  did  they  spit  in  his  face]  This  was  done  as  a 
mark  of  the  most  profound  contempt.  See  Job  xvi.  10.  and 
XXX.  10.  Isa.  1.  6.  Micali  v.  1.  The  judges  now  delivered  him 
into  the  hands  of  the  mob. 

And  buffeted  him]  Smote  him  with  their  fists,  tKo\a6taav. 
This  is  the  translation  of  Theophylacf.  KoAa0i(£ii/,  says  he, 
means,  "  to  beat  with  the  hand,  the,^?(^e?'s  being  clenched. 
Y.vyKanrojttvMv  tiov  SaKTvXwv,  or,  to  speak  more  briefly,,  to 
buffet  with  the^s^" 

Smote  him  unlh  thepalms  of  their /iands]  'Eppantaav,  PajriJ^w, 
says  Suidas,  means,  "Trarajai  rriv  yvadov  ottXtj  rri  x^'Ph  t° 
smite  the  cheek  with  the  open  hand.  Thus  tliey  offered  him 
indignity  in  all  its  various  and  vexatious  forms.  Insults  of 
this  kind  are  never  forgiven  by  the  world  :  Jesus  not  only 
takes  no  revenge,  (though  it  he  completely  in  his  power)  but 
bears  all  with  meekness,  without'even  one  word  of  reply. 

68.  Prophesy  unto  us,  thou  Christ]  Their  conduct  towards 
him  now,  was  expressly  prophesied  of,  by  a  man  whose  di- 
vine mission  tliey  did  not  pretend  to  deny;  see  Isa.  1.  6.  It 
appears,  thatbefore  they  buffeted  him,  they  bound  up  his  eyes. 
See  Mark  xiv.  '65. 

69.  A  damsel  came  unto  him]  A  maid-servant,  iraiiicKri. 
See  this  translation  vindicated  by  Kypke. 

Thou  also  tcast  with  Jesus]  What  a  noble  opportunity  had 
Peter  now,  to  show  his  zeal  for  the  insulted  cause  of  truth, 
and  his  attachment  to  his- Master.  But,  alas  !  he  is  shorn  of 
his  strength.  Constables  and  7naid-servu7its  are  no  company 
for  an  apostle,  except  wlieii  he  is  delivering  to  them  the  mes- 
sage of  salvation.  jEril  commuyiications  corrupt  good  man- 
vers.  Had  Peter  been  in  better  company,  he  would  not  have 
had  so  foul  a  fall. 

70.  But  he  denied  before  ihcm  all]  So  the  evil  principle 
gains  ground.  Before,  lie  fidlowed  at  a  distance,  now  he 
denies  ;  this  is  the  second  gradation  in  his  fall. 

71.  Unto  them  that  iccre  there]  Instead  of  Af  jii  rois  CKcr 
KOI,  more  tTian  one  hundrfxl'MSS.,  manyi of  which  are  of  the 
first  authority  and  antiquity,  have  \cyti  avroif  ckci  xat,  she 
saith  unto  thejn,  this  man  was  there  also.  I  rather  think 
this  is  the  genuine  reading.  Toif  m-iglit  have  been  easily 
mistaken  for  auroif,  if  the  first  syllable  an  were  but  a  littfe 

faded  in  a  MS.  from  which  others  were  copied ;  and  then  tho 


peters  denial  of  Christ. 


CHAPTER  XXVI. 


He  repents,  and  weepy- 


72  And  again  he  denied  with  an  oath,  I  do  not  know  the 
man. 

73  And  after  a  while  came  unto  him  they  that  stood  by,  and 
eaid  to  Tcter,  Surely  thou  also  art  one  of  them ;  for  thy  *  speech 
bewrayeth  thee. 

a  Luke  22.  69.— b  Mark  14.  71. 


placing  of  the  point  after  £«!■  instead  of  after  otiroif  would  na- 
turally follow,  as,  placed  after  rnif,  it  would  make  no  sense. 
Grieshach  approves  of  this  reading. 

72.  Atid  again  he  denied  tcilh  an  nath]  This  is  a  third  gra- 
dation of  his  iniqviity.  He  has  told  a  lie,  and  he  sicears  to 
support  it.  A  liar  has  always  some  suspicion  that  his  testi- 
mony is  not  credited,  for  he  is  conscious  of  his  own  falsity,  and 
is  therefore  naturally  led  to  support  his  assertions  by  oaths. 

?3.  Thy  speech]  Thy  manner  of  speech,  rt  XaXia  aov,  that 
dialect  of  thine — his  accent  being  different  from  that  of  Jeru- 
salem. From  various  examples  given  by  Lighlfoot  and 
Schuettgen,  we  find,  that  the  Galileans  had  a  very  corrupt 
pronunciation,  frequently  interclianging  N,  n,  n,  and  y,  and  so 
blending  or  dividing  words  as  to  render  them  unintelligible,, 
or  cause  thdn  to  convey  a  contrary  sense. 

Bewrayeth  thee.]  Ar]\'jv  at  irotti,  maketh  thee  manifest, 
from  llie  Anglo  S^axon  bepjie^an,  to  accuse,  betray;  a  word 
long  since  lost  from  our  language. 

74.  Thenliegan  he  ta  curse  and  to  sitear]  Rather,  Then  he 
began  pnsili ret y  to  affirm — KarMtnariZciv,  from  Kara  inten- 
sive, and  TiQny-i,  1  lay  down,  place,  affirm.  But  the  common 
reading  is  KaravadcftaTti^iiv,  wliich  signifies  to  wish  curses  on 
himself.  The  former  reading  is  supported  by  almost  every 
MS.  of  value,  and  is,  beyond  dispute,  the  true  reading,  and 
has  been  received  by  Grieshach  into  the  text.  The  business 
»«  bad  enough,  but  the  common  reading  makes  it  worse.  In 
ver.  72.  Peter  is  said  to  deny  icith  an  oath :  here,  he  positive- 
ly affirms  and  sicears,  probably  by  the  name  of  God,  for  this 
is  the  import  of  the  word  o^vucii'.  This  makes  the/ourt^  and 
final  gradation  in  the  climax  ofPeter's  fall.  From  these  aw- 
ful beginnings  it  is  not  unfair  to  conclude  that  Peter  might  have 
gone  iiimost  as  far  as  Judas  himself,  had  not  the  traitorous 
business  been  ellected  before.  Yet  all  this  evil  sprung  simply 
from  the/ear  of  man.  How  many  denials  of  Christ  and  nis 
truth  have  sprung  since  from  the  same  cause  ! 

The  cock  crew]  This  animal  becomes,  in  the  hand  of  God, 
the  instrument  of  awaking  the  fallen  apostle  at  last,  to  a  sense 
of  his  fall,  danger,  •  iid  duty.  When  abandoned  of  God,  the 
smalle.ft  thing  may  become  the  occasion  o[  a  fall ;  and  when 
in  the  hand  of  God,  the  smallest  matter  may  become  the  in- 
strument of  our  restoration.  Let  us  never  think  lightly  of 
what  are  termed  little  sins  :  the  smallest  one  has  the  seed  of 
♦•ternal  ruin  in  it.  Let  us  never  think  contemptibly  of  the 
feeble.it  means  of  grace  :  each  may  have  the  seed  of  eternal 
s»lvation  in  it.  Let  us  ever  remember  that  the  great  apostle 
Peter  fell  through  fear  of  a  servant  maid,  and  rose  through 
th*"  crowing  of  a  cock. 

7o.  Peter  remembered  the  word  of  Jesus]  St  Luke  says, 
chap.  xxii.  61.  the  Lord  turiied  and  looked  upon  Peter.  So  it 
appears  he  was  nigh  to  our  Lord,  either  at  the  time  when  the 
cock  crew,  or  shortly  after.  The  delicacy  of  this  reproof  was 
great— \vi  must  be  reproved  and  alarmed,  otherwise  he  will 
proceed  yetfurther  in  his  iniquity  ;  Christ  is  in  bonds,  and 
cannot  go  and  speak  to  him  ;  if  he  call  aloud,  the  disciple  is 
discorered,  and  falls  a  victim  to  Jewish  malice  and  Roman 
jealousy ;  he  therefore  does  the  whole  by  a  look.  In  the  hand 
of  Omnipotence  every  tiling  is  easy,  and  he  can  save  by  a.  few, 
as  well  as  by  many. 

He  went  out]  lie  left  the  place  where  he  had  sinned,  and 
Mie  company  which  had  been  the  occasion  of  his  transgression. 

And  wept  bitterly.]  Felt  bitter  anguish  of  soul,  which  evi- 
denced itself  by  the  tears  of  contrition  which  flowed  plenti- 
fully from  his  eyes.  Let  him  that  standeth  take  heed  lest  he 
fall !  Where  llie  mighty  have  been  slain,  what  shall  support 
the  feeble  ?    Only  the  grace  of  the  almighty  God. 

This  transaction  is  recorded  by  the  inspired  penman,  1st. 
That  all  may  watch  unto  prayer,  and  shun  the  occasions  of 
Bin.  2dly.  That  if  a  man  be'unhappily  overtaken  in  a  fault, 
he  may  not  despair,  but  cast  himself  immediately  with  a  con- 
trite heart  on  the  infinite  tenderness  and  compassion  of  God. 
See  the  notes  on  John  xviii.  27. 

I  have  touched  on  the  subject  of  our  Lord's  anointing  but 
slightly  in  the  preceding  notes,  because  the  controversy  upon 
this  point  is  not  yet  settled  ;  and,  except  to  harmonists,  it  is  a 
matter  of  comparatively  little  importance.  Bishop  Newcome 
has  written  largely  on  this  fact,  and  I  insert  an  extract  from 
his  notes. 

BISHOP  NEWCOME's   ACCOl'NT   OP  THE   ANOINTING   OF  OUR  LORD. 

"The  histories  of  Jesus's  unction,  in  Matthew,  Mark,  and 
John,  are  accounts  of  the  same  fact.  Hocfixnm  maneat, 
tandem  ab  omnibus  historiam  referri.     Calv.  Harm.  p.  375. 

"The  following  objections  to  this  position  occur  in  Light- 
^oot,  Whislon,  Whitby,  awi.  Mncknight. 

1st.  "The  unction  recorded  by  St.  John  happened  six  days 
before  the  Pass-over ;  but  tlie  other  unction  is  fixed  to  the  se- 
cond day  before  that  feast. 

"  Ans.  The  day  of  the  entertainment  related  John  xii.  2.  is 
not  restrained  to  the  sixth  day  before  the  pass-over.  Quo  die 
factum  illifuerit  convivium,  in  quo  a  Maria  unctus  est,  Jo- 
hannes non  exprimit.  CaL  Harm.  Johann.  p.  144.  Ver.  12, 
Vol.  V.  R 


74  Then  b  began  he  to  curse  and  to  swear,  saying,  I  know 
not   the    man.     And    immediately  the    cock    crew. 

75  And  Peter  remembered  the  word  of  Jesus,  which  said  unto 
him,  °  Before  the  cock  crow,  thou  shall  deny  lue  tteice.  And 
he  went  out  and  wept  bitterly. 

eVer.34.  Mark  14.30.  Luke  22.61,  63.  John  13.33. 


13.  much  people  are  said  to  meet  Jesus  on  the  day  after  hia 
arrival  at  Bethany,  not  on  the  day  after  his  unction.  See  ver. 
9.  St.  John  has  recorded  events  on  the  sixth  and  on  the  fifth 
day  before  the  Pass-over;  and  then,  ch.  xiii.  1.  he  proceeds  to 
the  evening  on  which  the  Pass-over  was  eaten.  On  this  ac- 
count he  anticipates  the  history  of  Jesus's  unction ;  and  he 
naturally  anticipates  it  on  mentioning  the  place  wliere  it 
happened. 

2dly.  "The  scone  in  St.  .John  is  the  house  of  Martha,  or 
of  Lazarus  :  in  the  other  evangelists,  that  of  Simon  the  leiier. 

"  Ans.  St.  John  lays  the  scene  in  general  at  Betliany.  It 
seems  probable,  that  Lazarus  would  not  have  been  called  £?£ 
T-Mi/  dvaKtuiivtjv,  if  he  liad  been  the  host.  Martha,  the  sister 
of  Lazarus,  might  show  Jesus  honour  by  ministering  to  him, 
in  any  house  as  well  as  her  own.  'She  was  Simon's  neigh- 
bour, and  perhaps  his  relation.'  Dr.  Priestly,  JIurm.  p.  102. 
Our  Lord's  alTection  for  Lazarus  and  his  sister,  and  the  re- 
cent  miracle  wrought  on  Lazarus,  were  very  sufficient  rea- 
sons for  Simon's  invitation  of  such  neighbouring  guests. 

3dly.  "  St.  John  mentions  the  feet  of  Jesus  as  anointed  by 
Mary,  and  wiped  with  her  hair;  the  other  evangelists  say, 
that  the  ointment  was  poured  on  Jesus's  head. 

"  Ans.  It  is  nowhere  asserted  that  the  unction  was  of  Jesus's 
head  only:  or  of  his  feet  only ;  both  actions  are  consistent; 
and  St.  John  in  his  supplemental  history,  may  very  well  have 
added  the  respectful  conduct  of  Mary,  that  after  having 
anointed  Jesus's  head,  she  proceeded  to  anoint  his  feet,  ana 
even  to  wipe  them  with  her  hair. 

4thly.  "  In  St.  John,  Judas  alone  murmurs :  In  St.  Matthew, 
the  disciples  have  indignation ;  or,  as  St.  Mark  expresses  it, 
some  have  indignation  among  tliemselvcs. 

"Ans.  Dr.  I-ardner  says,  Serm.  vol.  IL  p.  316.  '11  is  well 
known  to  be  vei-y  common  with  all  writers  to  use  the  plural 
number  when  one  person  only  is  intended  ;  nor  is  it  impossi- 
ble that  others  might  have  some  uneasiness  about  it,  though 
they  were  far  from  being  so  disgusted  at  it  as  Judas  was. 
And  their  concern  for  the  poor  was  sincere :  his  was  self- 
interested  and  mere  pretence.'  Grotius's  words  are  :  Repre- 
hensa  est  hoc  nomine  mutier  ab  uno  discipulorum ;  nam  ita 
pluralis  accipi  solet. 

5thly.  "The  vindications  of  the  woman  by  our  Lord  differ 
so  much,  as  to  show  that  the  occasions  were  dilTerent. 

"Ans.  St.  John's  words  are  indeed  thus  misinterpreted  by 
Baroniua:  Let  her  alone,  that  she  may  keep  it  against  the 
day  of  my  burial,  alluding  to  Mark  xvi.  1.  See  Lighlfoot, 
Harm.  p.  27.  See  also  Lighlfoot,  ib.  1.  251.  '  She  hath  kept 
it  yet,  and  not  spent  all ;  that  she  may  bestow  it  on  a  charita- 
ble uec,  the  anointing  of  my  body  to  its  burial.' 

"Whiston  also.  Harm.  129.  gives  a  wrong  sense  to  the 
words.  She  hath  spent  but  little  of  it  note  ;  she  hath  reserved 
the  main  part  of  it  for  a  Jitter  time,  the  day  before  my  delivery 
to  the  Jetrs  ;  making  this  a  prediction  of  what  passed.  Matt. 
xxvi.  6 — 13.  Mark  xiv.  3 — 9.  It  most  be  observed  that,  John 
xii.  7.  there  is  a  remarkable  various  reading  ;  'ivn  cis  rfiv  fiiic- 
pav  t3  ii/TacptatjjiH  us  rnpfiarj  avrd.  See  Welstein,  and  add 
Codd.  Vercell.  and  Veron  in  Blanchini.  Of  this  reading  we 
have  a  sound  intei-pretation  in  Mill,  proleg.  xlv.  Sine  earn 
ut  opportune  usahoc  unguento,  vclutad  sepulturam  ineam, 
iamjam  occidendi,  illud  servasseostendalur.  And  likewise 
in  Bengelius,  ad  loc.  who  observes,  tliat  the  common  reading 
is  Facilioris  sensus  causd  ;  and  adds,  Verbum  rnpon,  serra- 
ret,  pendet  ex  prmterito,  cujus  vis  latel  in  atprjs  avriiv,  i.  e. 
Noli  reprehendere  banc,  rnioi  unguentuni  idea  nee  vendidit, 
nee pauperibus dedit,  ut,&c.  And  the  common  reading  is  thus 
rightly  explained  by  Lightfoot,  2.  583.  'If  Baronius's  expo- 
sition do  not  take,  then  add  this  clause — Let  her  alone,  for 
this  may  be  an  argument  and  sign  that  she  hath  not  done 
this  vainly,  luxuriously,  or  upon  any  delicacy  spent  so  costly 
an  ointment  upon  me;  because  she  hath  reserved  it  for  this 
time,  wherein  I  am  so  near  my  grave  and  funeral,  and 
poured  it  not  on  me  before.  Lardner's  comment,  iibi  supra, 
p.  312.  is  applicable  to  the  three  evangelists.  If  this  ointment 
were  laid  out  upon  a  dead  body,  you  would  not  think  it  too 
much.  You  may  consider  this  anointing  as  an  embalming' 
of  me.  The  words  are  a  prediction  of  Christ's  death,  which 
was  to  happen  on  the  third  day  after;  and  they  are  a  predic- 
tion beautifully  taken  from  the  occasion.  She  has  done  this 
to  embalm  me.  Matt.  She  has  anticipated  the  embalming  of 
Tne,  Mark.  She  has  not  sold  this  ointment,  and  given  it  to  the 
poor,  that  she  might  reserve  it  to  this  day,  tchich  is,  as  it  were, 
the  day  of  my  embal  ming,  so  soon  is  my  burial  to  follow,  John. 

"Dr.  Scott,  on  Matthew,  quotes  the  following  passage  from 
Theophylact ;  c8o(  }jp  roii  luiaiuii  licrh  livnoiv  ciira<pia^etv  ri 
aatfiara,  ojj  Kai  ul  Xtyvrrrtot  nroisi',  Stii  rt)  acrjrrra  rsjocXaOat^ 
Ka\  avtv  Svcuiias.  It  was  a  custom  among  the  Jews,  as  well 
as  among  the  Egyptians,  to  embalm  the  bodies  of  the  dead,  as 
well  to  keep  therii  from  putrefaction,  as  to  prevent  oflTensive 
smells. 

"The  expressions  therefore  of  the  three  evangelists  agree 
in  sense  and  substance.    I  have  expliiiued  the  more  difficult 
139 


Wfielher  otlT  Lord  ate  the 


ST.  MATTHEW. 


pass-ater  he/ore  he  suffered. 


ih  St.  John  ;  leaving  every  one  to  his  ovsrn  judgment  whether 
ft  be  the  true  one  or  not;  tliough  I  incline  to  tliink  that  the 
unusual  phrase  oiight  generally  to  be  admitted  into  tlie  text. 

"6thly.  In  St  Jblin,  Marv  anoints  Jesus;  in  Mattliew  and 
Mark,  a  woman,  not  named. 

"Ans.  Lardner  says,  aid  supra,  p.  31'5.  'St.  John  having 
before  given  the  history  of  the  resurrection  of  Lazarus,  it  was 
Tery  natural  for  him,  when  lie  came  to  relate  this  anointing 
of  our  Lord,  to  say  by  whom  it  was  done.  But  tlie  two  former 
evangelists  liaving  never  mentioned  Lazarus  or  his  sisters 
in  tlicir  Gospels,  when  they  came  to  relate  fliis  action  for- 
bear to  mention  any  name,  and  speak  only  of  H  c^rtiari  wo- 
man. Luke  X.  38—42.  has  an  account  of  otir  Lord's  hieing 
entertained  at  tlie  house  of  Martha.  But  he  says  nothing  of 
this  anointing.  If  he  had  related  it,  I  make  no  question  that 
he,  like  St.  John,  would  have  said  by  whom  it  was  done.' 
Ilpon  the  wliole,  there  ia  no  solid  objection  to  the  hypothesis 
that  we  have  tliree  accounts  of  the  same  ti'ansaction.  But  it 
is  incredible  that  there  should  be  two  unctions  of  Jesus,  in 
Bethany,  within  four  days,  not  plainly  distinguished  from 
each  other  ;  tliat  tlie  kind  and  price  of  the  ointment  should  be 
the  same;  that  the  two  actions  should  be  censured  in  the  same 
manner;  and  that  words  to  the  same  effect  should  bo  used  in 
defence  oi  the  woman  who  anointed  Jesus,  within  so  short  a 
time,  in  the  same  place,  and  among  tlie  .same  persons.  See 
Doddridge  on  John  xii.  1.  As  to  the  precise  time  of  this  trans- 
action, it  is  natural  to  conclude  fi-om  the  accounts  of  Mattliew 
and  Mark,  that  it  happened  two  days  before  the  pass-over.  I 
had  m.uch  pleasure  in  observing  that  Mr.  Jebb,  in  his  Ilarmo- 
iiy,  assigns  it  the  same  order  as  I  do.  I  like^vise  find'  in 
ward's  Dissertations,  p.  112.  the  following  remark.  'John 
only  mentions  the  day  wlien  Jesus  came  to  Betlinny,  without 
specifying  the  tim«  whenhe  was  entertained  there  by  Simon 
the  leper;  wheretis  the  other  f.W)  evangelists  acquaint  us 
with  the  day  when  that  v>?.s  dbne,  and  what  followed  upon  it, 
with  relation  to  Judas.'  And-  again.  Wall  says.  Critical 
Notes,  v.  3.  p.  52.  'Wednesday  he  seems  to  have  staid  at  Be- 
thany, and  supped  there.  At  which  snppcr  Mary,  sister  of 
Lazarus,  poured  that  ointment  on  his  body,  which  he  inter- 
preted to  be  for  liis  burial.'  And  on  John  .xii.  2.  'Tliis  seerns 
to  be  the  same  supper  which  Mattliew  and  Mark  do  say  was 
at  the  house  of  Simon  tlie  leper;  for  there  it  was  that  Mary 
anointed  him.  But  then  we  must  not  take  it  to  be  the  same 
niglit  that  he  came  to  Belliany,  but  two  days  before  the  pass- 
over.' 

"That  Judas  went  to  the  high-priests  on  the  evening  or 
night  of  our  Wednesday,  may  be  collected  from  Matt.  xxvi. 
14 — 17.  and  the  parallel  places  in  tliis  Harmony  ;  and  he  seems 
to  have  acted  partly  in  disgust  at  what  had  passed.  This  is  a 
good  argument  for  fixing  the  unction  for  Wednesday.  As  it 
will  appear  tliat  the  other  apostles  did  not  suspect  his  treache- 
ry, we  may  suppose  that  Judas  withdrew  himself  clandestinely, 
probably  after  our  Lord  had  retired  to  privacy  and  devotion. 
Our  Lord's  WGj-ds,  Matt.  xvi.  2.  may  have  led'  Mary  to  show 
this  respect  to.  Jesus,  lest  no  future  opportunity  should  offer. 
See  Lardner,  ubi  supra,  p.  327.  Dr.  Priestley  thinks,  that  'if 
the  verses  that  contain  this  story  in  Matt.  xxvi.  6—13.  be  con- 
sidered, they  wilt  be  found  to  stand  very  awkwardly  in  their 
present  situation,  where  they  interrupt  an  account  of  a  con- 
sultation among  the  Jews  about  putting  Jesus  to  death.' 
Harm.  p.  100.  But  it  seems  to  me,  that  the  story  has  a  re- 
markably apt  connexion  with  the  preceding  and  subsequent 
history.  The  Jewish  rulers  consult  how  tliey  may  take  Jesus 
by  craft,  and  without  raising  a  tumult  among  the  people.  An 
accident  happens  which  offends  one  of  Jesus's  familiar  attend- 
ants; who  immediately  repairs  to  Jesus's  enemies,  and  re- 
ceives from  them  a  brilie  to  betray  him  in  the  absence  of  the 
multitude."     Newcome's  Harmony,  Notes,  p.  39,  <S:c. 

I  have  added  the  above,  not  from  a  conviction  that  the  point 
is  so  elucidated  as  to  settle-  the  controversy,  but  merely  to 
place  before  the  reader  both  sides  of  the  question.  Still  sub 
juflice  lis  est,  and  any  man  may  doubt,  consistently  with  the 
most  genuine  piety,  whether  tlie  relations  given  by  the  evan- 
gelists concerning  tlie  aiiointing  (if  our  Lord,  should  be  un- 
derstood of  two  different  unctions,  at  two  different  times,  in 
two  different  places,  by  two  different  persons ;  or  whether 
they  are  not  different  accounts,  with  some  varying  circum- 
stances, of  one  and  the  same  transnclion.  I  incline,  at  pre- 
sent, to  the  former  opinion;  but  it  would  be  rash  to  decide 
where  so  many  eminently  learned  and  wise  men  have  dis- 
agreed. 

The  question  considered,  whether  our  Lortt  ate  the  i>ass-over 
with  his  disciples,  before  he  suffered? 
Every  candid  person  must  allow  that  there  are  giTat  diffi- 
culties relative  to  the  time  in  which  our  Lord  ate  the  last  pass- 
over  with  his  disciples.  In  the  Introduction  to  my  Discourse 
on  the  Nature  and  Design  of  the  Holy  Eucharist,  I  have  exa- 
iiiined  this  subject  at  large,  and  considered  the  four  following- 
opinions,  viz.  I.  Our  Lord  did  not  eat  the  pass-over  on  the  last 
year  of  his  ministry.  II.  Our  Lord  did  eat  it  that  year  ;  and 
at  the  same  time  with  the  Jews.  III.  He  did  eat  it  that  year, 
but  not  at  the  game  time  with  the  Jews.  IV.  He  did  eat  a 
pass-over  of  his  own  instituting,  but  widely  differing  from 
that  eaten  by  the  Jews.  The  two  first  opinions  do  not  appear 
to  be  solidly  supported.  The  two  last  are  of  the  most  impor- 
tance, are  the  most  likely,  and  may  be  harmonized.  I  shall 
introduce  a  few  observations  on  each  in  this  place.  Aiid,  I. 
130 


On  the  opinion  that  "Our  Lord  did  eat  the  pass-over  this  7ear, 
hut  not  at  the  same  time  with  the  Jews." 

Dr.  Cudworth,  who  of  all  others,  has  handled  this  subject 
best,  has  proved  from  the  Talmud,  Mishna,  and  some  of  the 
most  reputable  of  the  Jewish  rabbins,  that  the  ancient  Jews, 
about  our  Saviour's  time,  often  solemnized  as  well  the  pass- 
overs  as  the  other  feasts,  upon  ihe/erias  nexl  be/ore  anA  after 
the  Sabbaths.  A-nd,  that  as  the  Jews  in  ancient  times  reckon- 
ed the  7iew  moons,  not  according  to  astronomical  exactness, 
but  according  to  the  (paa-tg,  or  moon's  appearance  ;  and,  as 
this  appearance  might  happen  a  day  ^a^er  than  the  real  ti?ne, 
consequently  there  might  be  a  whole  day  of  difference  in  the 
time  of  celebrating  one  of  tliese  feasts,  which  depended  on  a 
pai-ficular  day  of  the  month;  the  days  of  the  month  beings 
counted  from  (he  <p<xai;,  or  appearance  of  tlie  7iew  moo/i.  As 
he  describes  the  whole  manner  of  doing  this,  both  from  the 
Babylonish  Talmud,  and  from  IMaimonides,  I  shall  give  an 
extract  from  this  part  of  his  work,  that  my  readers  may  have' 
the  whole  arguinent  before  them. 

"In  the  great  or  outer  court  there  was  a  house  called  Beth 
Yaze/c,  where  the  senate  sat  all  the  30th  day  of  every  month,. 
to  receive  the  witnesses  of  the  moon's  appearance,  and  to  exa- 
mine them.  If  there  came  approved  witnesses  on  the  30tlj 
day,  who  could  state  they  had  seen  tlie  new  moon,  the  chief 
man  of  the  senate  stood  up,  and  ciied  tfTpO  mekuddash,  if  is- 
sanctified ;  and  the  people  standing  by  caught  the  word  from 
him,  and  cried,  mekuddash!  mekuddash!  But  if,  when  the 
consistory  had  sat  all  the  day,  and  there  came  no  approved 
witnesses  o{  tWt:  phusis,  or  appearance  of  the  7ieu>' iiwon, 
then  they  made  an  intercalation  of  one  tiay  in  the  forinei' 
month,  and  decreed  the  following  one  and  thirtieth  day  to  be' 
the  calends.  But,  if  after  the  fourth  or  fifth  day,  or  even  6s- 
fore  the  end  of  the  month,  respectable  witnesses  came  from 
far,  and  testified  they  had  seen  the  new  moon,  in  its  due  time, 
the  senate  were  bound  to  alter  the  beginning  of  the  month, 
and  reckon  it  a  day  sooner,  viz.  from  the  thirtieth  day. 

"As  the  senate  were  very  unwilling  to  be  at  the  trowbfe  off 
a  second  consecration,  when  they  bad  even  fixed  on  a  wrong 
day,  and  therefore  received' very  reluctantly  the  testimony  of 
siicli  witnesses  as  those  last  mentioned,  they  afterward  made 
a  statute  to  this  effect— IVtat  tchatsoever  time  the  senate 
should  conclude  071  for  the  calends  of  tlie  month,  though  it 
7cere  certain  they  loere  iii  the  tcrong,  yet  nil  were  bmnid  to 
order  their  feasts  according  h^H:"  This,  Dr.  Cudworth  sup- 
poses, actually  took  place  in  the  fli.ie  of  our  Lord,  and  "as  it 
is  not  likely  that  our  Lord  would  submit  to  this  perversion  oS 
the  original  custom,  and  that  following  the  true  (paais,  or  ap- 
pearance of  the  new  moon,  confirmed  by  sufficient  witnesses, 
he  and  his  disciples  ate  the  pass-over  on  that  day;  but  the 
.lews,  following  the  pertinacious  decree  of  the  sanhedrim,  did 
not  eat  it  till  the  day  following."'  Dr.  C.  further  shows  from 
Epiphanius,  tliat  there  Wds  a  conts-nlion,  6onv0os,  a  tiiinaltr 
among  the  Jews  about  the  pass-over,  that  very  year.  Henco 
it  is  likely,  that  what  was  the  real  paschal  day  to  oiu-  Lord, 
his  disciples,  and  many  other  pious  Jews,  who  adopted  the 
true  <ftrx(ris,  phasis,  was  only  the  preparation,  or  antecedent 
evening  to  others,  who  acted  on  the  decree  of  the  senate.  Be» 
sittes,  it  is  worthy  of  note,  that  not  only  the  Kara'xles,  who  db 
not  acknowledge  the  authority  of  the  sanhedrim,  but  also  the 
rabbins  tlieinsefves  grant,  that  where  the  case  is  doubtful, 
the  pass-over  should  be  celebrated  7cith  tho  same  ceremonies, 
two  days  together  :  and  it  was  always  doubtful,  when  the  ap- 
pearance  of  the  new  moon  could  not  be  fully  ascertained. 

Bistiop  Pearce  supposes,  that  it  was  lawful  for  the  Jews  to- 
eat  the  paschal  lamb  at  any  time,  between  the  evening  of 
Thursday,  and  that  of  Friday ;  and,  that  this  ]">ermission  wa.s 
necessary,  because  of  the  immense  aumber  of  Iambs  which 
were  to  be  killed  for  that  purpose ;  as  in  wie  year,  there  were 
not  fewer  than  256,500  l&mSs  offered.  See  .losephus,  War,  b. 
vii.  c.  9.  sect.  3.  In  Matt.  xxvi.  ver.  17.  it  is  said.  Now  the  fii-st 
day  of  the  feast  of  unleavened  bread,-  (rj)  St.  irpioTiiTo^v  al^v- 
licov,)  the  disciples  came  to  Jesus,  saying  imto  him,  W.here 
wilt  thou  that  we  prepare  for  thee  to  cat  the  pass-over?  As 
the  feast  of  unleavened  bread'  did  not  begin  till  the  day  after 
the  "pass-over,  the  fifteenth  day  of  the  month,  Levv  xxiii.  5,  6. 
Numb,  xxviii.  16,  17.  this  could  not  have  been  properly  the 
first  day  of  that  feast :  but  as  the  Jews  began  to  eat  unlea- 
vened bread  on  the  fourteenth  day,  Exod.  xii.  18.  this  day  was 
often  termed  the  first  of  unleavened  bread.  Now  it  appears 
that  the  evangelists  use  it  in  this  sense,  and  call  even  the 
paschal  day  by  this  name,  see  Mark  xiv.  12.  Luke  xxii.  7. 

At  fii-st  view,  tliis  third  opinion,  which  states  that  Christ  did 
cat  the  pass-over  with  his  disciples  that  year,  but  not  in  the 
same  hour  with  tlie  Jews  ;  and  that  he  expired  on  the  cross 
the  same  hour  in  which  the  paschal  lamb  was  killed,  seems 
the  most  probable.  For  it  ajipears,  from  what  has  already 
been  remarked,  tliat  our  Lord' and  his  disciples  ate  the  pass- 
over  some  hours  before  the  .lews  ate  theirs ;  for  they,  ac> 
cording  to  custom,  ate  theirs  at  the  end  of  the  fourteenth  day, 
but  t'hrist  appears  to  have  eaten  liis  the  preceding  evening, 
which  was  the  beginning  of  the  same  sixth  day  of  the  week, 
or  Friday,  for  the  Je^vs  began  their  day  at  su7i-setting,  we 
at  midnight.  Thus  Christ  ate  the  pass-over  the  sa7/ie  day 
with  the  Jews,  but  not  on  the  sayne  hour.  Christ,  therefore, 
kept  this  pass-over  the  beginning  of  the  fourteenth  day,  the 
precise  day  in  which  the  Jews  had  eaten  their  first  pass-over 
in  Egypt ;  see  Exod.  sii.  6—12,    And  in  the  same  part  of  tlie 


Vfhether  out  Lord  ate  the 


CHAPTER  XXVT. 


pass-ever  heft>re  he  sufftrei. 


vameaay  in  which  they  had  sacrificed  their  first  paschal  lamti, 
vit.  between  the  two  evenings,  i.  e.  between  the  sun's  fiecJIi- 
ning  west  and  his  settinix,  Jesus,  our  pass-over,  was  sacrificed 
for  us.  For  it  was  tlie  third  hour,  in  the  course  of  between 
9  and  12,  Mark  xv.  2.").  that  Christ  was  nailed  to  the  cross ; 
and  in  the  coui-se  of  the  ninth  hour,  between  12  nntl  3  in  the 
afternoon.  Matt,  xxvii.  46.  Mark  iv.  .34.  Jesus  knowing  thai 
the  antetype  had  accomplished  eveiy  fning  sliadowed  forth 
by  the  tvpe,  said,  "it  is  fi.vished,"  TCTcXearai,  ruinpkti'd, 
perfected  ;  and  having  thvis  said,  he  bowed  his  liead  and  dis- 
missed his  spirit.    See  on  Jolin  xi.x.  14,  30. 

Probably  there  is  b\it  one  olycclion  nf  any  force  that  lies 
against  tlie  opinion,  that  our  Lord  ate  his  pass.over  some 
hours  before  tnc  Jews  in  ijeneral  ate  theii-s;  which  is,  that  if 
our  Lord  did  eat  the  pass-over  the  evening  before  the  Jew.?, 
«n  jrenerai,  ate  tJieirs,  it  could  not  have  been  sacrificed  ac- 
■CordinR  to  tlwlaw;  nor  is  it  at  all  likely  that  the  blood  was 
•sprinkled  at  the  foot  of  the  altar.  If,  therefore,  tlie  blood 
was  not  thus  sjirinkled  by  one  of  the  priests,  that  which  con- 
■etitnted  tlie  very  essence  of  tite  rite,  iis  ordained  by  God,  was 
'lacking  in  that  celebrated  by  our  Lord. 

To  this  it  is  answered— Fii-st,  we  have  direaoly  seen,  that  in 
•consequence  of'Jxe  immense  number  of  sacrifices  to  be  of- 
fered on  tliepaschJtJfoletncity,  itia  higlily  probable  the  Jews 
■were  obliged  to  employ  two  days  for  this  work.  It  is  not  at 
all  likely  that  the  blood  of  2.')6,.')00  lambs  could  be  sheil  and 
sprinkled  at  'One  altar,  in  the  couree  of  one  day,  by  all  the 
priests  in  Jeni-salein,  or  indeed  in  the  Holy  Land';  since  they 
had  but  that  aire  altar  where  they  could  legally  sprinkle  the 
blood  of  «Jk  victims. 

Secondly,  we  have  al.so  seen,  that  in  cases  of  doubt  rela- 
tive to  the  time  of  the  appearance  of  the  new  moon,  the  .lews 
•^vere  permitted  to  hold  the  pass-over  both  days,  and  tliat  it 
4s  probable  such  a  dubious  case  existed  at  the  time  in  ques- 
tion.  Ill  any  of  these  cases,  the  lamlj  might  have  been  killml, 
anfl  its  blooQ  sprinkHd  according  to  the  rules  and  ceremonies 
of  the  iewt.vlichTwrch. 

Thirclly,  as  ov.r  Lct(5  -was  the  true  paschal  lamb,  who  was, 
In  a  few  hours  «fterthis  time,  to  bear  away  the  sin  of  the 
•xvorld,  he  might  dispense  with  this  part  of  the  ceremony,  and 
act  as  Lord  of  his  own  institution  in  thi.s,  as  he  had  done 
tefareT  in  the  case  of  tire  Sahhat/i.  At  any  rate,  as  it  seems 
probable  thai  he  ate  the  pass-over  at  this  time,  and  that  he 
died  about  the  time  the  Jews  offered  tlieii-s;  it  may  be  fully 
presumed  that  he  left  nothing  undone  towards  a  due  per- 
formance of  the  rile,  which  the  present  necessity  required,  or 
the  law  of  God  could  demand. 

The  eb.iection,  that  our  I/ii-d  and  his  disciples  appear  to 
have  sat  or  Tcclintd  at  table  all  the  time  they  ate,  what  is 
supposed  aliove  to  have  been  the  pass-over,  contrary  to  the 
pascUaS  itsstiiution,  which  retjiiired  them  to  eat  it  standing, 
U'fth  their  staves  in  their  hands,  their  loins  girded,  and  their 
slioes  on,  cannot  be  considered  as  having  any  great  weight  in 
in  it  ;  for,  though  the  terms  avcKurn,  Matt.  X'jr.i.'20.  and  nve- 
TTcat,  Luke  x.vii.  14.  are  used  in  reference  to  tlicir  eating  that 
evening,  and  these  worfs  signify  rerUnin^  at  table,  or  on  a 
•couch,  as  is  the  custom  of  the  Orienhils,  it  does  not  follow  that 
-Chey  must  necc.«;sarily  be  restrained  to  that  meaning ;  nor  does 
•H.  ai*pear  that  this  part  of  the  ceremony  was  much  attended  to, 
perhaps  not  at  all,  in  the  latter  days  of  the  Jewish  church. 

The  second  oj-iaioB  •which  we  have  to  examiuc  is  this' — 
Our  Lord  did  eat  a  pass-over  of  his  own  instituting,  tnt  -u-jde- 
ly  dilTereiK  from  that  eaten  by  the  Jews. 
'  Mr.  Tiiinard,  in  his  Greek  liarmnny  of  the  Gospeis,  strongly 
contends,  that  our  Lord  did  not  eat  what  is  commonly  called 
the  p:iss-<vi-er  tins  yrar,  \)ut  another  of  *  mistical  liiiid.  His 
cliicf  iirguuif-Kts  arc  the  foilowtng : 

It  is  inditbitaMy  evident,  fwwir  the  text  of  SL  John,  that  the 
fligU  oil  the  besinniuK  ftf  which  our  'Loi^  supped  with  his 
<lisciiilep,  and  instituted  the  holy  .sacrament,  was  not  that  on 
.whicli  the  Jews  c^debratod  (he  pas-s-over ;  hut  the  preceding 
■/•veniiig,  oR-Ti'hicl»  the  pass-over  coifid  nrt  be  legally  olTered. 
The  concktsion  is  evident  from  the  folio-wing  passages : — 
John  liii.  L  Sow  before  the  feast  sf  the  liass-ovcr,  Jesus 
ijiniri/cff,  Ac.  Ver.  2.  And  si/jo;>er<iiot  the  paschal,  but  an 
ordinary  sup|ver)  Wing  eudexi,  Ac.  Ver.  27.  1  hat  thou  do- 
est,  do  quickly.  Ver.  2^.  Noir  ws  ene  nl  iJie  table  knew  for 
tehnt  intfiU  *c  spnhe  this.  Xer.  '29.  t^ir  some  thought,  be- 
ocaittc  Judas  had  the  bag, 'ihdt  Jesus  had  said  nnto  him: 
liny  xthat  ire  hare  nteA  of  against  the  feast,  ii.c..  Chap, 
xviii.  2S.  T'hcn  led  ihey  Jetias/rom  Caiajihas  to  the  hull  ojf 
judgment^  and  it  trira  •e.arly  ;  and  Ihey  thf-msi'lrrs  irent  not 
■init  thejudgineHt  hnll,  ksC  they  should  be  detiltd,  hut  thai 
they  might  eat  t/te  pnfs-arer.  Chap  xix.  14.  j-l»</  it  ten"  the 
preparatian  a/'  the  fn>:.s-arer,  and  about  the  sixth  hour.  Now 
as  it  appears,  tJ:Rt  at  this  time  the  disciples  thought  our  Lcrd 
had  ordered  JutS^s  to  go  and  bring  what  was  nneessary  for 
the  pass-over,  and  they  were  then  supping  together,  it  is 
evident  that  it  •was  not  the  paschal  lamb  on  which  they  were 
suppin$;  •sHitd  it  is  evident,  IVom  the  unwillingness  of  the 
Jews  to  go  into  the  hall  of  Judgment,  that  they  had  not  as 
yet  •eatea  the  pass-over.  These  ^vol•ds  are  plain,  and  can  he 
taken  in  no  other  sense,  without  ofi'erin;;  them  the  greatest 
iridieiice. 

Mr.  Toinard,  having  found  that  our  Lord  was  cnicined  on 
the  sixth  day  of  the  week.  (Friday.)  during  the  paschal  so- 
ieuuiity,  iu  the  tblrty-third  year  of  the  viilgar  ern,  and  that 


the  paschal  moon  of  that  year  was  not  in  conjunction  with 
the  snn  till  the  afternoon  of  Thursday  the  19th  of  March,  and 
that  the  neir  moon  could  not  be  seen  in  Judea  until  the  fol- 
lowing day,  (Friday,)  concluded,  that  the  intelligence  of  the 
(jiaaif,  or  appearance  of  the  new  moon,  could  not  be  made  by 
the  witnesses  to  the  betU  din,  or  senate,  sooner  than  S:iturday 
morning,  the  21st  of  March.  That  tlie  first  day  of  the  first 
Jewish  month  Nisan,  could  not  commence  that  thirty-third 
year  sooner  than  the  setting  of  the  sun  on  Friday,  March  20th ; 
and  consequently,  that  Friday,  Ajiril  3d,  on  which  Christ  died, 
was  the  14th  of  Nisan,  (not  the  liith,)  the  day  appointed  by 
the  law  for  the  celebration  of  the  pass-over.  Allaheec points 
he  took  care  to  have  ascertained,  by  the  nicest  astronomical 
calculations,  in  which  he  was  assistetl  by  a  very  eminent  as- 
tronomer and  mathematician,  lUiUialdus  (.Mr.  Bouilleau.) 

These  two  'last  opinions,  apparently  contradictory,  and 
which  alone,  of  all  those  ofl;"ered  im  the  subject,  deserve  con- 
sideration, may  be  brought  to  harmonize.  That  Jesus  ate 
the  .pass-over  with  his  disciples  the  evening  before  the  Jews 
ate  theirs,  seems  pretty  clearly  proved  from  the  text  of  St. 
Lttke,  and  the  arguments  founded  on  that  text. 

All  tliat  is  assumed  there,  to  make  the  whole  consistent,  is, 
that  the  Jews  that  year  held  the  pass-over  both  on  the  13th 
and  14th  of  Nisan,  because  of  the  reasons  already  assigned ; 
and  that  therefore  Peter  and  John,  who  were  employed  on 
this  business,  might  have  got  the  blood  legally  sprinkled  by 
the  hands  of  a  priest,  which  was  all  that  was  necessary  tu 
the  legality  of  the  rite. 

But,  secondly,  should  it  appear  improbable  that  such  double 
celebration  look  place  at  this  time,  and  that  our  Lord  could 
not  have  eaten  the  pass-over  that  year  with  his  disciples,  as 
he  died  on  the  very  hour  on  which  the  paschal  lamb  was 
slain,  and  consequently  before  he  could  legally  eat  the  pass- 
over;  how  then  can  the  text  of  St.  Luke  be  reconciled  with 
this  fact?  I  answer,  with  the  utmost  ease;  by  substituting 
n  pass-over,  fur  the  pass-over,  and  simply  assuming,  that  our 
Lord  at  this  time  instituted  the  holy  euch.vrist,  in  place  ot 
the  PASCHAL  LA.MB  :  and  thus  it  will  appear,  he  ate  a  pass- 
over  with  his  disciples  the  evening  before  his  death,  viz.  the 
?«y.«/(Vo^  pass-over,  or  sacrament  of  his  body  and  blood  :  and 
that  this  was  the  pass-over  which  he  so  ardently  longed  to  eat 
with  his  disciples  before  he  suffered.  This  is  the  opinion  ot 
Mr.  Toinard,  and,  if  granted,  solves  every  difficulty.  Thus 
the  whole  controversy  is  brought  into  a  very  narrow  com- 
pass :  Our  Lord  did  eat  a  pass. over  with  his  disciples  some 
short  time  before  he  died: — the  question  is,  ?W/«f  pass-over 
did  he  eat — the  regular  legal  pass-over,  or  a  mystical  one  1 — 
That  he  ate  a  pass-over,  is,  I  think,  demonstrated  ;  but  whe- 
ther the  literal  or  mystical  one,  is  a  matter  of  doubt.  On  this 
point,  good  and  learned  men  may  innocently  hesitate  and  dif- 
fer :  birt  on  either  hypothesis,  the  text  of  the  evangelists  ia 
unimpeachable,  and  all  shadow  of  contradiction  i\,-)iie  away; 
for  the  question  then  rests  on  the  peculiar  mea.ning  of  nomet 
and  trords.  On  this  hypothesis,  ihe preparulion  of  the  pass- 
orer  must  be  considered  as  implying  r.o  more  than — I.  Pro- 
siding  a  convenient  room.  2.  Bringing  water  for  the  baking 
on  the  following  day,  because  on  that  day  the  bringing  of  the 
water  would  have  been  unlawful.  3.  Making  inquisition  for 
the  leaven,  that  every  thing  of  this  kind  might  be  removed 
from  the  house  where  the  pass-over  was  to  be  eaten,  accord- 
ing to  the  very  strict  and  awful  command  of  God,  Exod.  xii. 
15—20.  xxiii.  ):).  xxxiv.  25.  These,  it  is  probable,  were  the 
acts  nf  preparation  which  the  disciples  were  commanded  to 
perforni.  Matt.  xxvi.  18.  Mark  xiv.  13,  14.  Luke  xxii.  8—11. 
and  which,  on  their  arrival  at  the  city,  they  punctually  exe- 
cuted. Pee  Matt.  xxvi.  10.  Mark  xiv.  10.  Luke  xxii.  13. 
Thus  every  thing  was  prepared,  and  the  holy  sacrament  in- 
stituted, which  should,  in  the  Christian  church,  take  place  o< 
the  Jewish  pass.over,  and  coiUinue  to  be  a  memorial  of  the 
s.aciificc  which  Christ  was  about  to  make,  by  hisdeath.on  the 
cross  :  for  as  the  paschaJ  lamb  had  showed  forth  bis  death 
till  he  camo,  this  death  fulfilled  the  design  of  the  rile,  and 
sealed  up  the  vision  and  prophecy. 

All  preparations  for  the  true  paschal  sacrifice  being  now 
made,  Jesus  was  immediately  betrayed,  shortly  after  appre- 
hended, and  in  a  few  hours  expired  upon  the  cross.  It  ia 
therefore  very  likely,  that  he  did  not  literaHy  eat  the  pass- 
over  this  year^  and  may  I  not  add,  that  it  is  moi-e  than  proba- 
ble that  the  puss-over  was  not  eaten  in  the  whole  land  of 
Judea  on  this  occasion.  The  rending  of  the  vail  of  the  tem- 
ple, Matt,  xxvii.  .51.  Mark  xv.  3'?.  Luke  .xxiii.  45.  the  terrible 
earthquake,  Matt,  x.vvii.  51—54.  the  dismal  and  unnatural 
darkness,  which  was  over  the  whole  land  of  Jndea,  from  the 
sixth  hour  (twelve  o'clock)  to  the  ninth  hour,  (i.  e.  three 
o'clock  in  the  afternoon)  with  all  the  other  prodigies  which  took 
place  on  this  awful  occasion,  we  inny  naturally  conclude  were 
more  than  sufilcient  to  terrify  and  appal  this  guilty  nation, 
and  totally  to  .irevent  the  celebration  of  the  pasehni  ceremo- 
nies. Indeed,  the  time  in  which  killing  the  sacrifices,  and 
sprinkling  the  blood  of  the  laiiibs,  should  have  been  per- 
formed, was  wholly  occupied  with  these  most  dreadful  por- 
tents ;  and  it  would  be  absurd  .to  suppose,  that  under  such 
terrible  evidences  of  the  divine  indignation,  any  religious  or- 
dinances or  festive  preparations  could  possibly  have  taken 
place. 

My  readers  will  probably  be  surprised  to  see  the  precedlnf 
opinions  so  dissentient  among  themselves,  and  the  plausiblo 
131 


Christ  delivered  to  Pilate. 


St.  MATTHEW. 


Judas  Tcpevt?. 


reasons  by  which  they  are  respectively  supported,  where 
each  seems  by  turns  to  prevail.  When  I  took  up  the  ques- 
tion, I  had  no  suspicion  that  it  was  encumbered  with  so  many 
difUculties.  These  I  now  feel  and  acknowledge ;  neverthe- 
less, I  think  the  plan  of  reconciling  the  texts  of  the  evange- 
lists, particularly  St.  Luke  and  St.  John,  which  I  have  adopted 
above,  is  natural ;  and  I  am  in  hopes  will  not  appear  alto- 
gether unsatisfactory  to  my  readers.  On  the  subject,  circum- 
stanced as  it  is,  hypothesis  alone  can  prevail:  for  indubitable 
«vidence  and  certainty  cannot  be  obtained.  The  morning  of 
the  resurrection  is  probably  the  nearest  period  in  which  ac- 
curate information  on  this  point  can  be  expected.  Je  suis 
trompf,  says  Boailleau,  si  cette  question  pent  Stre  jamais 


bien  eclaircie.  "  If  I  be  not  mistaken,  this  question  will 
never  be  thoroughly  understood."  It  would  be  presumptuous 
to  say,  Christ  did  eat  the  pass-over  this  last  year  of  his  mi- 
nistry :  it  would  be  as  hazardous  to  say  he  did  not  eat  it.  The 
middle  way  is  the  safest ;  and  it  is  that  which  is  adopted 
above.  One  thing  is  sutllciently  evident,  that  Christ,  our 
paschal  Lamb,  has  been  sacrificed  for  us  ;  and  that  he  has  in- 
stituted the  holy  eucharist,  to  be  a  perpetual  memorial  of  that 
his  precious  death  until  his  coming  again:  and  they  who  with 
a  sincere  heart,  and  true  faith  in  his  passion  and  death,  par- 
take of  it,  shall  be  made  partakers  of  his  most  blessed  body 
and  blood.  Reader,  praise  God  for  the  atonement,  and  rest 
not  without  an  application  of  it  to  thy  own  soul. 


CHAPTER  XXVII. 

In  the  morning,  Christ  is  bound  and  delivered  to  Pontius  Pilate,  I,  2.  Judas,  seeing  his  Master  condemned,  repents,  ac- 
knowledges his  transgression  to  the  chief  priests,  attests  Christ's  innocence,  throws  down  the  money,  and  goes  and  hangv 
himself,  3 — 5.  They  buy  the  potter's  field  with  the  money,  6 — 10.  Christ  questioned  by  Pilate,  refuses  to  answer,  11 — 14. 
Pilate,  while  inquiring  of  the  Jews  whether  they  would  have  Jesus  or  Barabhas  released,  receives  a  message  from  his  wife 
to  have  nothing  to  do  in  this  wicked  business,  15 — 19.  The  multitude,  influenced  by  the  chief  priests  and  elders,  desire 
Barabbas  to  be  released,  and  Jesus  to  be  crucified,  20 — 23.  Pilate  attests  his  innocence,  and  the  people  make  themselves 
and  their  posterity  responsible  for  his  blood,  24,  25.  Barabbas  is  released,  and  Christ  is  scourged,  26.  The  soldiers  strip 
him,  clothe  him  with  a  scarlet  robe,  crown  him  with  thorns,  mock,  and  variously  insult  him,  27—31.  Simon  compelled  to 
bear  his  cross,  32.  They  bring  him  to  Golgotha,  give  him  vinegar  mingled  with  gall  to  drink,  crucify  him,  and  cast  lots 
for  his  raiment,  33 — 36.  His  accusation,  37.  7'jco  thieves  are  crucified  with  him,  38.  He  is  mocked  and  insulted  while 
hanging  on  the  cross,  39 — 44.  The  awful  darkness,  45.  Jesus  calls  upon  God,  is  offered  vinegar  to  drink,  expires,  46 — 
50.  Prodigies  that  accompanied  and  followed  his  death,  51 — 53.  He  is  acknowledged  by  the  centurion,  54.  Several  wo- 
men behold  the  crucifixion,  55,  56.  Joseph  of  Arimathea  begs  the  body  of  Pilate,  and  deposits  it  in  his  own  new  tomb,  57 — 
60.  The  women  watch  the  sepulchre,  61.  The  Jews  consult  with  Pilate  how  they  may  prevent  the  resurrection  of  Christ, 
62 — 64.  He  grants  the?n  a  guard  for  the  sepulchre,  and  they  seal  the  stone  that  stopped  the  mouth  of  the  tomb  where  he  ivas 
laid,  65,  66.    [A.  M.  4033.     A.  D.  29.     An.  Olymp.  CCll.  1.] 

WHEN  the  morning  was  come,  *  all  the  chief  priests  and 
elders  of  the  people  took  counsel  against  Jesus  to  put 
liim  to  death : 

2  And  when  they  had  bound  him,  they  led  him  away,  and 
1"  delivered  him  to  Pontius  Pilate  the  governor. 

ST"  Then  Judas,  which  had  betrayed  him,  when  he  saw  that 
he  was  condemned,  repented  himself,  and  brought  again  the 
thirty  pieces  of  silver  to  the  chii'f  priests  and  elders, 

4  Saying,  I  have  sinned  in  that  I  have  beti*ayed  the  innocent 
■blood.    And  they  said,  AVhat  i<  that  to  tis  7  see  thou  to  that. 


iPsa.2,2.   Mark  15.1.  Luke  22.66. &  23, 1 .   John  18.28.— t  Ch. 20.19.  Acts3.13. 


NOTES. — Verse  1.  When  the  morning  was  cotne]  As  soon 
as  it  was  light — took  counsel  against  Jesus.  They  had  begun 
this  counsel  the  preceding  evening,  see  chap.  xxvi.  59.  But 
as  it  was  contrary  to  all  forms  of  law  to  proceed  against  a  per- 
son's life  by  night,  they  seem  to  have  separated  for  a  few 
hours,  and  then,  at  the  break  of  day,  came  together  again, 
pretending  to  conduct  the  business  according  to  the  forms  of 
law. 

To  put  him  to  deatli]  They  bad  already  determined  his 
death,  and  pronounced  the  sentence  of  death  on  him.  Chap, 
xxvi.  66.  And  now  they  assembled  under  the  pretence  of 
reconsidering  the  evidence,  and  deliberating  on  it,  to  give  the 
greater  appearance  of  justice  to  their  conduct.  They  wished 
to  make  it  appear,  that  "  they  had  taken  ample  time  to  con- 
sider it,  and  from  the  fullest  conviction,  by  the  most  satisfac- 
tory and  conclusive  evidence,  tliey  had  now  delivered  him 
into  the  hands  of  the  Romans,  to  meet  that  death  to  which 
they  had  adjudged  him." 

2.  They — delivered  him  to  Pontius  Pilate]  The  sanhe- 
drim had  the  power  of  life  and  death  in  their  own  hands  in 
every  thing  that  concerned  religion  ;  but  as  they  had  not  evi- 
dence to  put  Christ  to  death,  because  of  false  doctrine,  they 
wished  to  give  countenance  to  their  conduct  by  bringing  in 
the  civil  jiower,  and  therefore  they  delivered  him  up  to  Pi- 
late as  one  wlio  aspired  to  regal  dignities,  and  whom  he  must 
pvit  to  death,  if  he  professed  to  be  Cesar's  friend.  Pontius 
Pilate  governed  Judea  ten  yeai's  under  the  emperor  Tiberius, 
but  having  exercised  great  cruelties  against  the  Samaritans, 
they  complained  of  him  to  the  emperor,  in  consequence  of 
which  he  was  deposed,  and  sent  in  exile  to  Vienna,  in  Dau- 
jihiny,  where  he  killed  himself  two  years  after. 

3.  Judas — when  he  saw  he  icas  condemned,  repented] 
There  is  much  of  the  wisdom  and  goodness  of  God  to  be  seen 
in  this  part  of  Judas's  conduct.  Had  our  Lord  been  condemn- 
•€d  to  deatli  on  the  evidence  of  one  of  his  own  disciples,  it 
would  have  furnished  infidels  with  a  strong  argument  against 
Christ,  and  the  Christian  religion.  "  One  of  his  own  disciples, 
knowing  the  whole  imposture,  declared  it  to  the  Jewish  rulers, 
in  consequence  of  which  he  was  put  to  death  as  an  impostor 
and  deceiver."  But  the  traitor,  being  stung  with  remorse, 
came  and  acknowledged  his  crime,  and  solemnly  declared  the 
innocence  of  his  Master,  threw  back  the  money  which  they 
gave  liim  to  induce  him  to  do  this  villainous  act  ;^and  to  esta- 
blish the  evidence  which  he  now  gave  against  them  and  him- 
self in  behalf  of  the  innocence  of  Christ,  hanged  himself,  or 
died  thrnugh  excessive  grief  and  contrition.  Thus  the  cha- 
racter of  Christ  was  rescued  from  all  reproach  ;  infidelity  de- 
prived of  the  power  to  cry  "  imposture  f"  and  the  Jewish  ru- 
lers overwhelmed  with  eternal  infamy.  If  it  should  ever  be 
K^iid,  "  One  who  knew  him  best  delivered  him  up  as  an  impos- 
tor"— to  this  it  may  be  immediately  answered,  "The  same 
,person,  struck  with  remorse,  came  and  declared  his  own 
iguut,   and   Christ's   innocence ;  accused  and  convicted  the 

132 


5  And  he  cast  down  the  pieces  of  silver  in  the  temple,  <i  and 
departed,  and  went  and  hanged  himself. 

6  And  the  chief  priests  took  the  silver  pieces,  and  said,  It  is 
not  lawful  for  to  put  them  into  the  treasury  because  it  is  the 
price  of  blood. 

7  And  tliey  took  counsel,  and  bought  with  them  the  potter's 
field  to  bury  strangers  in. 

8  Wherefore  that  field  was  called  'The  field  of  blood  unto 
this  day. 

9  Then  was  fulfilled  that  which  was  spoken  by  Jeremy  tlie 

c  Ch.26. 14,15.— d  2  Sam. 17. 13.  Acts  1. 18.-e  Ads  1. 19. 


Jewish  rulers,  in  the  open  council,  of  having  hired  him  to  do 
this  iniquitous  action,  threw  them  back  the  bribe  they  had 
given  him,  and  then  hanged  himself  through  distress  and  de- 
spair; concluding  his  iniquity  in  this  business,  was  too  great 
to  he  forgiven.  Let  him  who  chooses,  after  this  plenai-y  evi- 
dence to  the  innocence  of  Christ,  to  continue  the  objection,  and 
cry  out  imposture.'  take  heed  that  he  go  not  and  do  likewise. 
Caiaphas,  Pilate,  and  Judas,  have  done  so  already,  and  I  have 
known  several  who  have  called  Christ  an  impostor,  who  have 
cut  their  own  throats,  shot,  droicned,  or  hanged  themselves. 
God  is  a  jealous  God,  and  highly  resents  every  thing  that  is 
done  and  said  against  that  eternal  truth  that  came  to  man 
through  Jesus  Christ,  by  the  Holy  Spirit.  Indeed  there  is 
one  class  of  Deists,  viz.  those  who  are  vicious  in  tlieir  lives, 
and  virulent  in  their  opposition  to  Christianity,  who  generally 
bring  themselves  to  an  untimely  end. 

4.  Innocent  blood]  At/jia  a6o}ov,  a  Hebraism  for  an  inno- 
cent man.  But  instead  of  a9a)oi/,  innocent,  two  ancient  M.^^S., 
Syriac,  Vulgate,  Sahidic,  Armenian,  and  all  the  Itala  ;  Ori- 
gen,  Cyprian,  Lucifer,  Ambrose,  Leo,  read  iiKaiov,  righ- 
teous, or  just. 

What  is  that  to  us.']  What  is  it 7 — A  great  deal.  You 
should  immediately  go  and  reverse  the  sentence  you  have 
pronounced,  and  liberate  the  innocent  person.  But  this  would 
have  heenjustice,  and  that  would  have  been  a  stranger  at 
their  tribunal. 

5.  In  the  temple]  Na'j?  signifies,  properly,  the  temple  itself, 
into  which  none  but  the  priests  were  permitted  to  enter ; 
therefore  cv  tco  vao>  must  signify,  near  the  temple,  by  the 
temple  door,  where  the  boxes  stood  to  receive  the  free-will 
offerings  of  the  people,  for  the  support  and  repairs  of  tlie  sa- 
cred edifice.     See  this  amply  proved  by  Kypke. 

Hanged  himself]  Or  was  strangled — a-nnylaTo.  Pome 
eminent  critics  believe  that  he  was  only  suffocated  by  exces- 
sive grief,  and  thus  they  think  the  account  here  given,  will 
agree  with  that  in  Acts  i.  18.  Mr.  Wakefield  sujiports  this 
meaning  of  the  word  with  great  learning' and  ingenuity.  I 
have  my  doubts — the  old  method  of  reconciling  the  two  ac- 
counts appears  to  nie  quite  plausible,  he  went  and  strangled^ 
himself,  and  the  rope  breaking,  he  fell  down,  and  by  the  vio- 
lence of  the  fall  his  body  teas  bursted,  and  his  bowels  gushed 
out.  I  have  thought  proper,  on  a  matter  of  such  difficulty,  to 
use  the  word  strangled,  as  possessing  a  middle  meaning  he^ 
tween  choking  or  suffocation  by  excessive  grief^,  and  hanging 
as  an  act  of  suicide.  See  the  note  on  chap.  x.  ver.  4.  Dr.  Light- 
foot  is  of  opinion  that  the  devil  caught  him  up  into  the  air, 
strangled  him,  and  threw  him  down  on  the  ground  with  vio- 
lence, so  that  his  body  was  burst,  and  his  guts  shed  out !  This 
was  an  ancient  tradition. 

6.  The  treasury]  Kopffavav — the  place  whither  the  people 
brought  their  free-will  olTerings  for  the  service  of  the  temple, 
so  called  from  the  Hebriw  13"ip  korban,  an  offering,  from  2-ip 
karab,  he  drew  nigh,  because  the  person  who  brought  the  gift 


Christ  ts  examined.     Pilate's 


CHAPTER  XXni. 


wi/e  warned  in  a  dream. 


prophet,  saying,  "  And  tliey  took  the  thirty  pieces  of  silver,  the 
price  of  him  tlwt  was  valued,  i*  whom  they  of  the  children  of 
Israel  did  value ; 

10  And  gave  them  for  the  potter's  field,  as  the  Lord  appoint- 
ed me. 

11  T  And  Jesus  stood  before  the  governor:  "and  the  governor 
asked  him,  saying,  Art  thou  the  King  of  the  Jews'!  And  Jesus 
said  unto  him,  <l  Thou  sayest. 

12  And  when  he  was  accused  of  the  chief  priests  and  elders, 
*  he  answered  nnthin?. 

13  Then  said  Pilate  unto  him,  f  Hearest  thou  not  how  many 
things  they  witness  aiainst  thee'! 

14  And  he  ans\veri>d  liiin  to  never  a  word  :  insomuch  that  the 
governor  marvelled  greatly. 

15  H  s  Now  at  t/i(it  feast  the  governor  was  wont  to  release  unto 
the  people  a  prisoner,  whom  they  would. 

IG  And  they  had  then  a  notable  prisoner  whom  they  called 
Barabbas. 

17  Therefore  when  they  were  gathered  together,  Pilate  said 
unto  them,  Whom  will  ye  that  I  release  unto  you"!  Barabbas, 
or  Je.'sus  which  is  called  Christ  ■! 

18  For  he  knew  that  for  envy  they  had  delivered  him. 

iiZech.ll.l2,  13.— 1>  Or.  whom  they  houf  hi  of  ihe  children  oflsrael.-^  Marie  15. 
S.  Liiko-a.3.  .lohn  18.33.— .1  .Tohn  18.37.  1  Tim.  (5. 13— e  rh  26.63.  John  19.9.— 
fCh.ae.K.    .lohn  19.10.— g  Mark  15.6.     Luke 23.17.  John  18.39. 


came  nigh  to  that  pl.ice  where  God  manifested  his  glory  be- 
tween the  cherubim,  over  the  mercy-seat  in  the  most  holy 
place.  It  is  from  this  idea  that  the  phrase  to  draw  nigh  to 
Ood  is  taken,  which  is  so  frequently  used  in  the  Sacred 
Writings. 

Because  it  is  the  price  of  blood]  "'What  hypocrites!  as 
one  justly  e.xclaims,  to  adjudge  an  innocent  man  to  death,  and 
break  the  eternal  laws  of  justice  and  viercy  without  scruple, 
and  to  be  at  the  same  time,  so  very  nice  in  their  attention  to 
a  ceremonial  direction  of  tlie  law  of  Moses!  Thus  it  is  that 
the  devil  often  deludes  many,  even  among  the pr/es/.*,  by  a 
false  and  superstitious  tenderness  of  conscience  in  things  in- 
dilTerent,  while  calumny,  envy,  oppression  of  the  innocent, 
und  a  conformity  to  the  world,  give  them  no  manner  of  trou- 
ble or  disturbance."     See  Xiuesnel. 

7.  To  bury  strangers  in]  T.ii;  ^tvoti,  the  strangers,  pro- 
bably  meaning,  as  some  learned  men  conjecture,  flie  Jewish 
strangers  who  might  have  come  to  Jerusalem,  either  to  wor- 
ship, or  on  some  otlier  business,  and  died  there  during  their 
stay.  See  here,  the  very  money  for  which  the  blessed  Jesus 
was  sold,  becomes  subservient  to  the  purpose  of  mercy  and 
kindness!  The /mrf/e.?  of  .9/ran fees  have  a  place  of  rest  in 
tlie  field,  purchased  by  the  jirice  at  which  his  life  was  valued, 
and  the  souls  of  strangers  and  foreigners  have  a  place  of  rest 
and  refuge  in  his  blood,  which  was  shed  as  a  ransom  price 
for  the  salvation  of  the  wliole  world. 

8.  The  field  of  blood]  In  vain  do  the  wicked  attempt  to 
conceal  themselves  ;  God  makes  them  instrumental  in  disco- 
vering their  own  wickedness.  Judas,  by  returning  the  mo- 
ney, and  the  priests,  by  laying  it  out,  raise  to  themselves  an 
eternal  monument,  the  one  of  his  treachery,  the  others  of  their 
prefidiousness,  and  both  of  tlie  innocence  of  Jesus  Christ.  As 
long  as  the  Jewish  polity  continued,  it  might  be  said,  this  is  the 
field  that  was  bought  from  the  potter  with  the  money  which 
Judas  got  from  the  high  priests  for  betraying  his  Master: 
which  he,  in  deep  compunction  of  spirit  brought  back  to  them, 
and  they  bouglil  this  ground  for  a  burial-place  for  strangers  : 
for  as  it  was  the  price  of  the  blood  of  an  innocent  man,  they 
did  not  think  proper  to  let  it  rest  in  the  treasury  of  the  temple 
where  the  traitor  had  thrown  it,  who  afterward,  in  despair, 
went  and  haiiaed  himself.  What  a  standing  proof  must  this 
have  been  of  tlie  innocence  of  Christ,  and  of  their  perfidy  I 

9.  Jeremy  the  prophet]  The  woi'ils  quoted  here  are  not 
found  in  the  prophet  Jeremiah,  but  in  Zech.  xi.  13.  But  St. 
Jerom  say.'^,  thai  a  Hebrew  of  the  sect  of  the  Nazarenes  showed 
him  this  prophecy  in  a  Hebrew  apocryphal  copy  of  Jeremiah; 
but  probably  they  were  jnser/ed  there,  only  to  countenance 
the  quotation  here. 

One  of  Ciilb'^rt's,  aMS.  of  the  eleventh  century,  has  Za^a- 
pv>v,  Zechariah,  so  hag  the  later  Syriac  in  the  margin,  and  a 
copy  of  the  Arabic  quoted  by  Bengel.  In  a  very  elegant  and 
correct  !\IS.  of  the 'Vulgate,  in  my  possession,  written  in  the 
fourteenth  century,  Znchariam  is  in  the  margin,  and  Jere- 
rniam  in  the  text,  but  the  former  is  written  by  a  later  hand. 
Jeremiah  is  wanting  In  two  MS.S.,  the  Syriac,  later  Persic, 
two  of  the  Ilala,  and  in  some  other  Latin  copies.  It  is  very 
likely  that  the  original  reading  was  Sta  rav  7r,oo0i;rou,  and  the 
name  of  no  luophet  mentioned.  This  is  the  more  likely,  as 
Matthew  often  omits  the  name  of  the  prophet  in  his  quotations. 
See  chap.  i.  22.  ii.  5,  15.  xiii.  35.  xxi.  1.  Bengel  approves  of 
the  omission. 

It  was  an  ancient  custom  among  the  Jews,  says  Dr.  Light- 
foot,  to  divide  the  Old  Testament'  into  three  pr'irts,  the  first 
beginning  with  the  Law  was  called  the  law:  the  second  be- 
.  ginning  with  the  Psalms  was  called  the  psAr..MS :  the  tliird 
beginning  with  the  prophet  in  question  was  called  Jeremiah  : 
thus  then  the  writings  of  Zechariah,  and  the  other  prophets 
being  included  in  that  division  that  began  with  Jeremiah, 
all  quotations  from  it  would  go  under  the  name  of  this  prophet. 
If  this  be  admitted,  it  solves  the  difficulty  at  once.  Dr.  Light- 
foot  quotes  Bab'j  /Ja//»ra,and  Ralibi  David  KImchi's  preface  to 
the  prophet  Jcremuih,  as  his  authorities  ;  and  insists  that  the 


19  H  (When  lie  was  set  down  on  the  judgment  seat,  his  wife 
sent  unto  him,  saying,  Have  thou  nothlnj;  to  do  with  that  just 
man  ;  for  I  have  suffered  many  things  this  day  in  a  dream  be- 
cause of  him.) 

20  II  h  But  the  chief  priests  and  elders  persuaded  the  multitude 
that  they  should  ask  Barabbas,  and  /lestroy  Jesus. 

21  The  governor  answered  and  said  unto  them.  Whether  of 
the  twain  will  ycthat  I  release  unto  you"!  They  said,  Barabbas. 

22  Pilate  saith  unto  them,  What  shall  I  do  then  with  Jesus 
which  is  called  Christ  1  They  all  say  unto  him.  Let  him  be 
crucified, 

23  And  the  governor  said.  Why,  what  evil  hath  he  donel  But 
they  cried  out  the  more,  saying.  Let  him  be  crucified. 

21  When  Pilate  saw  that  he  could  prevail  nothing,  but  that 
rather  a  tumult  was  made,  he  ■  took  water,  and  washed  his 
hands  before  the  multitude,  saying,  I  am  innocent  of  the  blood 
'of  this  just  person  :  see  ye  to  it. 

25  Then  answered  all  the  people,  and  said,  k  His  blood  be  on 
us,  and  on  our  children. 

26  Th.en  released  he  Barabbas  unto  them  :  and  when  '  he  had 
scoursed  Jesus,  he  delivered  him  to  be  cnicified. 

27  n  m  Then  the  soldiers  of  the  governor  took  Jesus  into  the 

hMnrklS.  II.  Lukc23.l8.  John  18.40.  AcU  3.  14.— i  Dou  21.  G.-kDe'i  19.  10. 
.tosh  a  19.  1  Kinirt.2.a2.  2Sam.l.l6.  Acts  5.28 —1  la»-53.6.  M»rk  IS.  15.  Luke  23. 
16,  *1,  25.   John  19.1,16— m  Mar*  15.  IG.   John  19.2. 


word  Jeremiah  is  perfectly  correct  as  standing  at  the  head  of 
that  division  from  which  the  evangelist  quoted,  and  which 
gave  its  denomination  to  all  the  rest. 

11.  Before  the  Governor]  My  old  M>!  English  Bible  trans- 
lates riy<:i'f'>t',  ^CVt,  CllCCf  fllStnSf ,  ^JrCSftlCIXt. 

Art  thou  the  king  of  the  Jeirs  '.']  The  Jews  liad  undoubtedly 
delivered  him  to  Pilate  as  one  who  was  rising  up  against  the 
imperial  authority, and  assuming  the  regal  office.  See  on  ver.  2. 

12.  He  answered  nothing.]  An  answerto  such  accusations 
was  not  necessary,  they  sufficiently  confuted  themselves. 

15.  Marvelled  greatly.]  Silence  under  calumny  manifests 
the  utmost  magnanimity.  The  chief  priests  did  not  admire 
this  because  it  confounded  them  ;  but  Pilate,  who  had  no  In- 
terest to  serve  by  it,  was  deeply  affected.  This  very  silence 
was  predicted,  Isa.  liii.  7. 

15  77(6  governor  was  wont  to  release]  'WTience  this  custom 
originated  among  the  Jews  is  not  known. — Probably  it  was 
introduced  by  the  Romans  themselves,  or  l)y  Pilate,  meiT'ly  to 
oblige  the  Jews,  by  showing  them  this  public  token  of  rfRp'c-t ; 
but  if  it  originated  with  him,  he  must  have  had  the  authority 
of  Augustus ;  for  the  Roman  laws  never  gave  such  discre- 
tionary power  to  any  governor. 

IG.  A  notable  prisoner — Barabbas]  This  person  had,  a 
short  time  before,  raised  an  insurrection  in  Jerusalem,  in 
which  it  appears,  from  Mark  xv.  7.  some  lives  were  lost.  In 
some  MSS.  and  in  l\\c  Armenian  and  Syriac  Hieros.,  this  man 
has  the  surname  of  Jesus.  Professor  Birch  has  discovered 
this  reading  in  a  Vatican  MS.  written  in  949,  and  numbered 
354,  in  which  is  a  marginal  note  whicli  has  been  attributed  to 
Anastasius,  Bp.  of  Antioch,  and  to  Chrysostom,  which  as- 
serts, that  In  the  most  ancient  MSS.  the  passage  was  as  fullows : 
Tiva  OcXcrc  anu  twi/  (Jdco  aTroAixrco  viiii',  Ts  rov  I3iipa0/3av,  ri  is 
Tov  Xtyojucvnv  xn  ;  Tl7iic/i  of  the  tiro  do  ye  wish  me  to  release 
unto  you,  Jesus  Barabbas,  or  Jesus  who  is  called  Christ  I  as 
Jesus  or  Joshua  was  a  very  common  name  among  the  Jews, 
and  as  the  name  of  the  father  was  often  joined  to  that  of  ths 
son,  as  Simon  Barjonab,  Simon,  son  of  Jonah  ;  so  it  is  pro- 
bable it  was  the  case  here,  Jesus  Barabbas,  Jtsus  son  ol  Ab- 
ba, or  Abhiah.  If  this  name  were  originally  written  as  above, 
which  I  am  inclined  to  believe,  the  general  omission  of  JESUS 
in  the  MSS.  may  be  accounted  for,  from  the  over  zealous 
scrupulosity  of  Christian  copyists,  who  were  unwilling  that  a 
niicrderer  should,  in  the  same  verse,  be  honoured  with  the 
name  of  the  lieedemer  of  the  world.  See  Birch  in  New  Test. 

18.  for  envy]  Ain  ipBovov,  through  malice.  Then  it  was 
his  business,  as  an  upright  judge,  to  have  dispersed  this  mob, 
and  iniinediately  released  Jesus. 

Seeing  malice  is  capable  of  putting  even  Christ  himself  to 
death,  how  careful  should  we  be,  not  to  let  the  least  spark  of 
It  harbour  In  our  breast.  Let  It  be  remembered  that  malice  aa 
often  originates  from  envy  as  it  does  from  anger. 

19.  /  have  suffered  many  things — in  a  dream]  There  is 
no  doubt  but  God  had  appeared  unto  this  woman,  testifying 
the  innocence  of  Christ,  and  showing  the  evils  which  should 
pursue  Pilate,  if  this  innocent  blood  should  be  shed  by  his 
authority.     See  on  ver.  2. 

20.  Ask  Barabbas]  Who  had  raised  an  insurrection  and 
committed  murdcr^nnd  to  destroy  Jesus,  whose  voice  waa 
never  heard  in  their  streets,  and  who  had,  during  the  space 
of  three  years  and  a  half,  gone  about  unweariedly  from  village 
to  villase,  instructing  the  ignorant,  heating  the  diseased, 
and  raising  the  dead. 

21.  Theii  said.  Barabbas.]  What  a  fickle  crowd  !  A  little 
before  they  all  hailed  him  as  the  Son  of  David,  and  acknow- 
ledged him  as  a  gift  from  God  ;  now  they  prefer  a  murderer 
to  him !  But  this  It  appears  they  did  at  the  instigation  of  the 
chief  priests.  We  see  here  how  dangerous  wicked  priests 
are  in  the  churi:h  ol^  Christ:  when  pastors  are  corrupt,  they 
are  capable  of  Inducing  their  flock  to  prefer  Barabbas  to  Je- 
sus,  the  world  to  God,  and  the  pleasures  of  sense  to  the  saU 
ration  of  their  souls.  The  invidious  epithet  which  a  certain 
statesman  gave  to  the  people  at  large,  was,  in  its  utmost  lati- 

133 


Our  Redeemer  is  stripped, 

•  common  hall,  and  gathered  unto  him  the  -(rhole  band  of  sol- 
d/ers. 

28  And  they  stripped  him,  and  b  put  on  him  a  scarlet  robe. 

29  '  And  when  thf  y  had  platted  a  crown  of  thorns,  tliey  piit 
it  upon  his  liead,  and  a  reed  in  his  right  liand  :  and  they  bow- 
ed tlie  knee  before  him,  and  mocked  him,  saying,  Hail,  kmg 
of  the  Jews !  ,  ,        ,  . 

30  And  <ithey  spit  upon  him,  and  took  the  reed,  and  smote 
him  on  tlie  head. 


tude,  applicable  to  tliese  Jews,— they  were  a  swinish  multi- 
tude. 

22.  MTiat  shall  T  do  then  trith  Jesus  7]  Showing  hereby, 
that  it  was  liis  wish  to  release  him. 

23.  What  cvit  hath  he  done  ?]  Pilate  plainly  saw  that  ther& 
was  nothing  laid  to  his  cliarge,  for  which,  consistently  with 
the  Roman  laws,  he  could  condemn  him. 

Ihit  they  cried  out  the  more]  What  strange  fury  and  injus- 
tice !  Tliey  could  not  answer  Pilate's  question,  What  c  til  hath 
he  done 'I  lie  had  done  none,  and  they  knew  he  had  done 
none  ;  but  they  are  determined  on  his  death. 

24.  Pilate— took  water  and  wanhcd,  his  hands]  Thus  sig- 
nifying his  innocence.  It  -waa  a  custom  among  tlip  Ilebrows, 
Ureeks,  and  Latins,  to  wash  the  hands  in  token  of  innocence, 
and  to  show  that  tliey  were  pure  from  any  imputed  guilt.  In 
ciise  of  an  undiscovered  murder,  the  elders  of  that  city  wliicli 
was  nearest  to  the  place  where  the  dead  body  was  fotind. 
were  required  bv  the  law,  Deut.  xxi.  1 — 10.  to  wash  their 
hands  over  the  victim  which  was  offered  to  expiate  the  crime, 
and  make  thus  nuhlic  protestation  of  their  own  innocence. 
David  s.ay.s,  Iteill  wash  my  hands  in  innocence,  so  shall  I 
compass'  thine  altar,  Psal.  xxvi.  6.  As  Pilate  knew  Christ 
was  innocent,  he  should  have  prevented  his  death:  he  had 
the  armed  force  at  his  command,  and  should  have  dispersed 
this  infamous  mob.  Had  he  been  charged  with  countenancing 
a  seditious  person,  he  could  have  easily  cleared  himself,  had 
the  matter  been  brought  before  the  emperor.  He  therefore 
was  ine.\cu3able. 

2.x  His  blood  be  on  us,  and  on  our  children.']  If  this 
man  be  innocent,  and  we  put  him  to  deathasa  g-ufV^y  person, 
may  the  punishment  due  to  such  a  crime  be  visited  upon  us, 
and  upon  our  children  after  us!  What  a  dreadful  impreca- 
tion! and  how  literally  fulfilled  !  The  notes  on  cliap.  xxiv. 
will  show  how  they  fell  victims  to  their  own  imjirecalion,  be- 
ing visite<l  with  a  series  of  calamities  unexampled  in  tlie  his- 
tory of  the  world.  They  were  visited  with  tlie  same  kind  of 
punishment;  for  the  Romans  crucified  them  in  such  num- 
bers when  Jerusalem  was  taken,  that  there  was  found  a  deli- 
cicncy  of  crosses  for  the  condemned,  and  of  places  for  tlic 
rros.ses.  Their  children  or  descendants  have  had  the  same 
curse  entailed  njwn  them,  and  continue  to  tliis  day  a  proof  of 
the  innocence  of  Christ,  the  truth  of  his  religion,  and  of  the 
justice  of  Cod. 

26.  Scourged  Jesus]  This  is  allowed  to  have  been  a  very 
BPvere  punishment  of  itself  among  the  Romans,  the  flesh  being 
fenerall  V  cut  by  the  whips  used  for  this  purpose  ;  so  the  poet — 
Jlorribili  SECTERE  Jlagello.  "  To  be  cut  by  the  horrible  whip." 
Hon.  Sat.  I.  3.  119.  And  sometimes,  it  seems,  they  were 
ichippcd  to  death.  See  the  same  poet,  Sat.  I.  2.  41.  jlle  fla- 
cRr.r.is  AD  MonTK.M  co'sus.    See  also  Hor.*.t.  Epod.  od.  iv.  v.  11. 

It  has  been  thought  that  Pilate  might  have  spared  this  addi- 
tional cruelty  of  whipping  ;  but  it  appears  that  it  was  a  com- 
mo7i  custom  to  scourge  those  criminals  which  were  to  be 
crucified;  (see  Josephus  I)e  Bello,  lib.  ii.  c.  2.1.)  and  lenity  in 
Christ's  case  is  not  to  be  allowed  :  he  must  take  all  the  misery 
in  full  tale. 

Delivered  him  to  he  crucijied.]  Tacitus,  the  Roman  histo- 
rian, mentions  the  death  of  Christ  in  very  remarkable  terms  : 

Aero—qumsitissimus  pienis  affecit,  qiios — vulgus  Christi- 
xsos  appellabat.  Auctor  nominis  ejus  V.nuiSTVs,  qui  Tike- 
rio  imperitante,  per  Procuratorem  Pontium  Pilatum  sup- 
plicio  affectus  erat. — "  Nero  put  those  who  commonly  went 
by  the  name  of  Christians  to  the  most  exquisite  tortures. 
The  author  of  this  name  was  Christ,  who  was  capitally  pun- 
ished in  the  reign  of  Tiberius  by  Pontius  Pilate  the  Procu- 

BATOR." 

27.  The  common  hall]  Or,  prmtorinm.  trailed  so  from  the 
prittor,  a  principal  magistrate  amons  tlie  Romans,  whose  bu- 
siness it  was  to  administer  justice  in  tlie  absence  of  the  consul. 
This  place  might  be  termed  in  English  the  court-house,  or 
common  hall. 

23.  Stripped  him]  Took  off  his  mantle,  or  upper  garment. 

A  scarlet  robe.]  Or,  according  to  Mark  and  John,  a.  purple 
robe,  such  as  emperors  and  kings  wore. 

29.  A  crown  of  thorns]  trc^iavov  cl  axavOov.  It  does  not 
appear  that  this  crown  was  intended  to  be  an  instrument  of 
punishment  or  torture  to  his  head,  but  rather,  to  render  him 
ridiculous  ;  for  which  cause  also  they  put  a  reed  in  his  hand, 
by  way  of  sceptre,  and  bowed  their  knees,  pretending  to  do 
him  homage.  The  crown  was  not  probably  of  thorns,  in  our 
■ense  of  Uie  word  :  there  are  eminently  learned  men,  who 
think  that  the  crown  was  formed  of  the  herb  acanthus  ;  and 
Bishop  Pearce  and  Michaelis  are  of  this  opinion.  Mark, 
chap.  XV.  17.  and  .lohn,  chap.  xix.  5.  term  it  5-£'/""""'  OKavOt- 
vov,  which  may  very  well  be  translated  an  acan thine  crown, 
or  wreath  formed  out  of  the  branches  of  the  herb  acanthus, 
134 


ST.  MATTHEW. 


and  senl  lo  he  erucijled. 


31  And  after  that  thev  had  mocked  him,  they  took  the  robtt 
off  from  him,  and  put  his  own  raiment  on  him,  *  and  led  him 
away  to  crucify  him. 

32  f  And  as  they  came  out,  ^  they  found  a  man  of  Cyrene,  Si- 
mon by  name :  him  they  compelled  to  bear  his  cross. 

33  H  >>  And  when  they  were  come  unto  a  place  tailed  Golgotha; 
that  is  to  say,  a  place  of  a  skull, 

34  '  They  gave  nim  vinegar  to  drink,  mingled  with  gall :  and 
when  he  had  tasted  thereof,  he  would  not  drink. 

g  Mirk  15.31.   Luke  33.26— h  Mark  13.  S.     Luke  23.  33.  John  19.  17.— i  Pav  6». 


or  bear's  foot.  This,  however,  is  a  prickly  plant,  though 
nothing  like  thorns,  in  the  common  meaning  of  that  word. 
Many  Christians  have  gone  astray  in  magnifying  the  suffer- 
ings of  Christ  from  this  circvuustance ;  and  painters,  the 
worst  of  all  commentators,  frequently  represent  Christ  with 
a  crown  of  long  thorns,  which  one  standing  by  is  striking  into 
his  head  with  a  stick.  These  representations  engender  ideas 
botli  false  and  absurd. 
Tliere  is  a  passage  produced  from  PhilohyDr.  iardner,  which 
casts  much  light  on  these  indignities  offered  to  our  blessed  Lord. 

"  Caligula,  the  successor  of  Tiberius,  gave  Agrippa  the 
tetrarchy  of  his  uncle  Philip,  with  the  right  of  wearing  a  rfia- 
dem  or  crown.  When  he  came  to  Alexandria,  on  his  way  to 
his  tetrarchate,  the  inhabitants  of  that  place,  filled  wrih  envy 
at  the  thoughts  of  a  Jew  having  the  title  of  /cing,  show^ed  their 
indignation  in  the  following  way.  They  brought  one  Carabas 
(a  sort  of  an  idiot)  into  the  theatre ;  and  having  placed  him  on 
a  lofty  seat,  that  he  might  be  seen  by  nJI,  they  put  a  diadem 
upon  his  head,  made  of  the  herb  bi/blos,  (the  ancient  papyru*, 
or  paper  fag :}  his  body  they  covered  with  a  mat  or  carpet, 
instead  of  a  royal  cloak.  One  seeing  a  piece  of  reed,  Trarrvpov, 
(the  stem  probably  of  the  aforesaid  herb)  lying  on  the  ground, 
picked  it  up,  and  put  it  in  his  hand  in  place  of  a  sceptre.  Ha- 
ving thus  given  him  a  mock  royal  dress,  .several  young  fel- 
lows, with  poles  on  their  shoulders,  came  and  stood  on  each 
side  of  him  as  his  guards.  Then  tnere  came  people,  some  to 
pay  their  homage  to  him,  some  to  ask  justice,  and  some  to 
consult  him  on  affairs  of  state  :  and  the  crowd  that  stood 
round  about,  made  a  confused  noise,  crying  TV/ano,  that  being, 
as  tliey  say,  the  Syriac  word  for  LORD  :  thereby  showing,  that 
they  intended  to  ridicule  Agrippa,  who  was  a  Syrian."  See 
Philo,  Flacc.  p.  970.  and  Dr.  Lardner,  Works,  vol.  I.  p.  159. 

There  is  the  most  remarkable  coincidence  between  this  ac- 
count and  that  given  by  the  evangelists  ;  and  the  conjecture 
concerning  the  acanthus,  will  probably  find  no  inconsidera- 
ble support  from  the  byblos  and  papyrus  of  Philo.  This  plant, 
Pliny  says,  grows  to  ten  cubits  long  in  the  stem  ;  and  the 
flowers  were  used  ad  deos  coronaridos,  for  crowning  thb 
GODS.     See  Hist.  Nat.  lib.  xiii.  c.  11. 

The  reflections  of  pious  Quesnel  on  these  insults  offered  to  our 
blessed  Lord  are  worthy  of  serious  attention.  "  Let  the  crown 
of  thorns  make  those  Christians  blush,  who  throw  away  so 
much  time,  pains,  and  money,  in  beautifying  and  adorning  a 
sinful  head.  Let  the  world  do  what  it  will  to  render  the  roy- 
alty and  mysteries  of  Christ  contemptible,  it  is  my  glory  to 
serve  a  King  thus  debased ;  my  salvation,  to  adore  that  which 
the  world  despises  ;  and  my  redemption,  to  go  unto  God 
through  the  merits  of  him  who  was  crowned  tcith  thorns." 

30.  And  they  spit  upon  him]  "  Let  us  pay  our  adoration," 
says  the  same  pious  writer,  "  and  humble  ourselves  in  silence 
at  the  sight  of  a  spectacle  which  faith  alone  renders  credible, 
and  which  our  senses  would  hardly  endure.  Jesus  Christ,  in 
this  condition,  preaches  to  the  kings  of  the  earth  this  truth  : 
that  their  sceptres  are  but  reeds,  with  which  themselves  shall 
be  smitten,  bruised  and  crushed  at  his  tribunal,  if  they  do  not 
use  them  here  to  the  advancement  of  his  kingdom." 

32.  A  man  of  Cyrene — him  they  compelled  to  bear  his  cross.\ 
111  Jolin,  chap.  xix.  16,  17.  we  are  told  Christ  himself  bore  the 
cross,  and  this,  it  is  likely,  he  did  for  a  2^art  of  the  Wiiy  ;  but 
being  exhausted  with  the  scourging  and  other  cruel  u.sage 
which  he  had  received,  he  was  found  incapable  of  bearing  it 
alone;  therefore  they  obliged  Simon,  not,  I  think,  to  bear  it 
entirely,  but  to  assist  Christ  by  bearing  a  part  of  it.  It  was  a 
constant  practice  among  the  Romans,  to  oblige  criminals  to 
bear  their  cross  to  the  place  of  execution ;  insomuch  that  Plu- 
tarch makes  use  of  it  as  an  illustration  of  the  misery  of  vice. 
"  Every  kind  of  wickedness  produces  its  own  particular  tor- 
ment, just  as  every  malefactor,  when  he  is  brought  forth  to 
execution,  carries  his  own  cross."  See  Lardner's  Credib. 
Vol.  I.  p.  160.  ,   , 

33.  A  place  called  Golgotha]  From  the  Hebrew  n'jj'jJ  or 
rymh)  golgokth,  a  skull,  probably  so  called  from  the  many 
skulls  of  those  who  had  suffered  crucifixion  and  other  capital 
punishments,  scattered  up  and  down  in  the  place.  It  is  the 
same  as  Calvary,  Calvaria,  i.  e.  calvi  capitis  area,  tlie  place 
of  bare  skulls.  Some  think  the  place  was  thus  called,  because 
it  was  in  the /or7«  of  a  human  skull.  It  is  likely  that  it  was 
the  place  of  public  execution,  similar  to  the  Gemonicc  Scala 
at  Rome. 

34.  They  gave  him  vinegar — mingUd  with  gall]  Perhaps 
the  word  xoXr),  commonly  translated  gall,  signifies  no  mora 
tiian  bitters  of  any  kind.  It  was  a  common  custom  to  admin- 
ister a  stupifying  potion  compourkled  of  sour  wine,  which  is 
the  same  as  vinegar,  from  the  French  vinaigre,  frankincense, 
and  myrrh,  to  condemned  persons  ;  to  help  to  alleviate  their 
sufferings,  or  so  disturb  their  intellect,  that  they  might  not 


7Vic  inxeription 


CHAPTER  XXVII. 


35  '  And  they  crucified  him,  and  parted  his  garmenLs,  castin;; 
lots:  thslt  it  might  he  fulfilled  whicli  was  spoken  hy  the  pro- 
phet, b  Tliey  parted  my  garments  among  them,  and  upon  my 
Vesture  did  they  cast  lots. 

3tj  °  And  sitting  down,  they  watched  him  there  ; 

37  And  <<  set  up  over  his  head  his  accusation  wTitlen,  THK 
Is  JEJ-SUS  the  king  of  THK  JEWS. 

a  M«rk  15.24.  Luke  21  34.  John  ID  2J.-b  Pb«  ii.  IS.— o  Verae  M.— U  M«rk  15.86. 
t,.ike23.  3j;    .lohn  19.  13. 

be  sensible  of  them.  The  rahbins  say,  tiiat  tliey  piit  a  grain 
«i  frankincense  into  a  cup  of  strong  wine;  and  tliey  ground 
this  on  I'rov.  xxxi.  6.  Give  strong  drink  unto  him  that  is 
ready  to  perish,  i.  e.  who  is  condemned  to  deatli.  Stnne  per- 
son, out  of  kindness,  appears  to  have  administered  this  to  our 
blessed  Lord  ;  hut  he,  as  in  all  other  cases,  determining  to  en- 
dure the  fulness  of  pain,  refused  to  take  what  was  thus  offered 
to  him,  choosing  to  tread  the  winepress  a/one.  Instead  of 
o^of,  vinegar,  several  excellent  MSS.  and  Versions  have  otvov, 
icine  ;  but  as  sour  tcine  is  said  to  have  been  a  general  drink 
of  the  common  people,  and  Koman  soldiers,  it  being  the  same 
as  vinegar,  it  is  of  little  consequence  which  reading  is  here 
adopted.  This  custom  of  giving  stupifying  potions  to  con- 
demned malefactors,  is  alluded  to  in  Prov.  xxxi.  6.  Give 
strong  drink,  -\pv  shekar,  inehriating  drink,  to  him  who  is 
ready  to  perish  ;  and  voiiie  to  him  icho  is  bitter  of  soul — be- 
cause he  is  just  going  to  suffer  the  punisliment  of  death.  And 
thus  the  rabbins,  a.s  we  have  seen  above,  understand  it.  ^ee 
Lightjool  and  Schoettgen. 

Michaelis  otTers  an  ingenious  exposition  of  this  place.  "  Im- 
mediately after  Christ  was  fastened  to  tlie  cross,  they  gave 
him,  accordingto  Matt,  xxviii.  34.  vinegar  nu'nglccl  with  gall  ; 
but  according  to  Mark  xv.  23.  ttiey  offered  him  wine  mingled 
with  myrrh.  ThatS^t.  Mark's  account  isthc  right  one,  is  proba- 
ble from  this  circumstance,  that  Christ  refused  to  drink  what 
wasolTcred  him,  as  appears  from  both  evangelists.  Witie  viix- 
erf  with  myrrh  was  given  to  malefactors  at  the  place  of  execu- 
lion,  to  intoxicate  them,  and  make  them  less  sensible  to  pain. 
Christ,  therefore,  with  great  propriety,  refused  tlie  aid  of  such 
remedies.  Hut  if  vinegar  was  offered  to  him,  whicli  was  ta- 
ken merely  to  assuage  thirst,  there  could  be  no  reason  for  his 
rejecting  it.  Besides,  he  Uisted  it  before  he  rejected  it:  and 
therefore  he  must  have  found  it  different  from  that  which,  if 
offered  to  him,  he  was  ready  to  receive.  To  solve  this  ditfl- 
cully,  we  must  suppose  that  the  words  used  in  the  Hebrew 
Gospel  of  .St.  Matthew,  were  such  as  agreed  with  the  account 
given  by  St.  Mark,  and  at  the  same  time  were  capable  of  the 
construction  which  was  put  on  them  by  St.  Matthew's  Greek 
translator.  Suppose  St.  slatthew  wrote  n-\'"M32  N'>Sn (cAm/cea 
bemireera)  which  signifies  sweet  wine  with  bitters,  or  siceet 
tcine  and  myrrh,  as  we  find  it  in  Mark;  and  Matthew's 
translator  overlooked  the  yod  >  in  N^Sn  (chaleea)  he  took  it  for 
N^n  (chalu)  which  signifies  vinegar ;  and  bitter,  he  translated 
by  xoXq,  as  it  is  often  used  in  the  Septuagint.  Nay,  St.  Mattltew 
niny  have  written  NSn  and  have  still  meant  to  express  sweet 
wine;  if  so,  the  difference  only  consisted  in  Ihe  points  ;  for 
the  same  word  which,  when  pronounced  chale,  signifies  siceet, 
denotes  vinegar  as  soon  as  it  is  pronounced  chala." 

With  this  conjecture  Dr.  Marsh  (Michaelis's  translator)  is 
not  satisfied;  and  therefore  finds  a  Chaldee  word  for  oii/of, 
wine,  which  may  easily  be  mistaken  for  one  that  denotes  ojoj, 
Tinegar  ;  and  likewise  a  Chaldee  word  which  signifies  ajxvpva, 
(myrrh)  which  may  be  easily  mistaken  for  one  that  denotes 
Xo^n,  (gall.)  "Now,"  says  he,  "">on  (chamar)  or  NiDn 
(chamera)  really  denotes  oivoj,  (tcuie)  and  Vnn  (chamets)  or 
KKDn  (c/iame/s«)  really  denotes  ufuf,  (vinegar.)  Again,  NiiD 
(wtura)  really  signifies  auvpia,  (myrrh)  and  Nl^n  (nuirera) 
really  signifies  xoXn,  (gall.)  If,  then,  we  suppose  that  the 
original  Chaldee  text  xvas  N-iiaa  tff'Sn  K~ion  (chamera  halcet 
bemura)  wine  mingled  with  myrrh,  which  is  not  at  all  im- 
probable, as  it  is  the  reading  of  the  Syriac  version,  at  Mark 
XV.  23.  it  might  easily  have  been  mistaken  for  ^■(■\n3  ta^Sn  Nxan 
(chatnelsa  haleet  bemurera)  vinegar  mingled  with  gall." 
This  is  a  more  ingenious  conjecture  tlian  that  of  Michaelis. 
See  Marsh's  notes  to  Michaelis,  Vol.  III.  part  2d.  p.  127,  12S. 
But  as  that  kind  of  sour  wine,  which  was  used  by  the  Roman 
soldiers  and  common  people,  appears  to  have  been  tenned 
oivoi,  and  vinegar  (ri«  aigre)  is  sour  wine,  it  is  not  difficult 
to  reconcile  the  two  accounts  in  what  is  most  material  to  the 
facts  here  recorded. 

35.  And  they  crucified  him]  Crucifixion  propeHy  means 
the  act  of  nailing  or  tying  to  a  cross.  The  cross  was  made  of 
two  beams,  either  crossing  at  the  top,  at  right  angles,  like  a  T, 
or  in  the  middle  of  their  length  like  an  X.  There  was  besides 
a  piece  on  the  centre  of  the  transverse  beam,  to  which  the 
accusation  or  statement  of  the  crime  of  the  culprit  was  at- 
tached, and  a  piece  of  wood  which  projected  from  the  middle, 
on  which  the  person  sat,  as  on  a  sort  of  saddle  :  and  by  which 
the  whole  body  was  supported.  Tertullian  mentions  this 
particularly  :  Nobis,  says  he,  tola  crux  imputatur,  cum  an- 
tenna scilicet  sua,  el  cum  illo  sedilis  excessu.  Advers. 
(lationes,  lib.  ii.  Justin  Martyr,  in  his  dialogue  witliTrypho 
the  Jew,  gives  precisely  Ihe  same  description  of  the  cross  ; 
and  it  is  worthy  of  obsen-ation,  that  both  he  and  Tertullian 
flourished  before  the  punishment  of  the  cross  had  been  abo- 
lished. The  cross  on  which  our  Lord  suffered  was  of  the 
former  kind ;  being  thus  represented  in  all  old  monuments, 
coina  and  crosses.    6t.  Jcrom  compares  it  to  a  bird  flying,  a 


orcr  the  cross. 

38  '  Then  were  there  two  thieves  crucified  with  him,  one  on 
the  right  hand,  and  another  on  the  left. 

39  1'  And  '  they  that  passed  by,  reviled  him,  wagging  their 
heatls, 

40  And  saying,  ^  Thou  that  dostroyest  the  temple,  iind  build- 
est  it  in  llu-ee  days,  save  thyself.  *>  If  thou  be  the  Son  of  God, 
come  down  from  the  cross. 


man  swimming,  or  praying  with  liis  arms  extended.  The 
piinishinent  of  tlte  cross  was  inflicted  among  the  ancient 
Hindoos  from  time  immemorial  for  various  species  of  theft ; 
see  Halhead's  Code  of  Gentoo  Laws,  p.  248.  and  was  common 
among  the  Syrians,  Egyptians,  Persians,  Africans,  Greeks, 
and  Konians;  it  is  also  still  in  use  among  the  Chinese,  who 
do  not  nail,  but  tie  the  criminal  to  it.  It  was  jjrobably  the 
Romans  who  introduced  it  among  the  Jews.  IJcfore  they  be- 
came subject  to  the  Romans,  they  used  hanging  or  gibbeting, 
but  not  the  cross.  This  punishment  was  the  most  dreadful 
of  all  others,  both  for  the  shame  and  pain  of  it :  and  so  scan. 
daloii.'i,  that  it  was  inflicted  as  the  last  mark  of  detestation, 
upon  the  vilest  of  the  people.  It  was  the  punishment  of  rob- 
bers and  murderers,  provided  they  were  slarcs ;  but  if  Ihey 
were/ree,  it  was  thought  too  infamous  a  punishment  for  such, 
let  their  crimes  be  what  they  might. 

The  body  of  the  criminal  was  fastened  to  the  upright  beam 
by  nailing  or  tying  the  feet  to  it,  and  on  the  transverse  piece 
by  nailing  and  sometimes  tying  the  hands  to  it.  .\s  the  hands 
and  feet  are  the  grand  instruments  of  motion,  they  are  pro- 
vided with  a  greater  quantity  of  nerves:  and  the  nerves  ia 
those  places,  especially  the  hands,  are  peculiarly  sensible. 
Now  as  the  nerves  are  the  instruments  of  all  sensation  or 
feeling,  wounds  in  the  parts  wliere*they  abound,  must  be  pe- 
culiarly painful ;  especially  wlicn  inflicted  with  such  rude 
instruments  as  large  nails,  forced  through  the  places  by  the 
violence  of  a  liammer ;  thus  tearing  asunder  the  nervou.s 
fibrillffi,  delicate  tendons,  and  small  bones  of  tliose  part*. 
This  punishment  will  appear  dreadful  enough,  when  it  is 
considered,  that  the  person  was  permitted  to  hang  (the  whole 
weiglit  of  liis  body  being  borne  up  by  his  nailed  liands  and 
the  projecting  piece  whicli  passed  between  the  thighs)  till  h"> 
perished  through  agony  and  lack  of  food.  Some,  we  are  in- 
formed, have  lived  three  whole  days  in  this  state.  It  is  true 
that,  in  some  cases,  there  was  a  kind  of  mercy  shown  to  the 
sufferer,  which  will  appeal'  sufficiently  horrid,  when  it  ia 
known  that  it  consisted  in  breaking  the  bones  of  their  legs 
and  thighs  to  pieces  with  a  large  hammer,  in  order  to  put 
them  the  sooner  out  of  pain  !  Such  a  coup  de  grace  as  this, 
could  only  spring  from  those  tender  mercies  of  the  wicked, 
which  God  represents  as  cruelty  itself.  Some  were  jiennit- 
ted  to  hang  on  the  cross,  till  eaten  up  by  birds  of  prey,  which 
often  began  to  tear  them  before  life  was  extinct.  Horace  al- 
ludes to  this  punisliment,  and  from  what  he  .says,  it  seems  to 
have  been  infiicted  on  slaves,  &c.  not  on  tri/iing  occasions, 
but  for  the  most  horrible  crimes. 

Si  rjuis  eum  servum,  patinam  qui  toUere  jussus 
Semesos  pisces  tepidumque  ligurrierit  jus. 
In  CRUCE  sufTigat : — Hor.  Satir.  1.  i.  s.  3.  v.  80. 
If  a  poor  slave  who  takes  away  your  plate, 
Lick  the  warm  sauce,  or  half  cold  fragments  eat, 
Vet  should  you  crucify  the  wretch. — Francis. 

Non  hominein  occidi :  non  pasccs  in  cruce  corvos.  "I 
liave  not  committed  murder  :  Then  thou  shall  not  be  nailed 
to  the  cross,  to  feed  the  ravens."    Hor.  Epist.  1.  i.  e.  16.  v.  AS. 

Tlie  anguish  occasioned  by  crucifixion,  was  so  intense, 
that  crucio,  (a  cruce)  among  the  Romans,  was  the  common 
word  by  which  they  expressed  suffering  and  tormtul  in 
general. 

And  parted  his  garments,  casting  lots]  These  were  the 
Roman  soldiers,  who  had  crucified  him  :  and  it  appears  from 
this  circumstance,  that  in  tliose  ancient  times,  the  spoils  of 
the  criminal  were  claimed  by  the  executioners,  as  they  are 
to  the  present  day.  It  appears  that  they  divided  a  part,  and 
cast  lots  for  the  rest :  viz.  for  his  seamless  coat,  Jolm  xix. 
23,  24. 

7'hat  it  might  be  fulfilled,  which  was  spoken  by  the  prophet, 
saying,  They  parted  my  garments  among  them,  and  upon 
my  vesture  did  they  cast  lots.]  The  whole  of  this  quotation 
should  be  omitted,  as  making  no  part  originally  of  the  ge- 
nuine text  of  this  evangelist.  It  is  omitted  by  almost  every 
MS.  of  worth  and  importance,  by  almost  all  the  Versions,  and 
the  most  reputable  of  the  primitive  Fathei-s,  who  have  writ- 
ten or  commented  on  tlie  place.  The  words  are  plainly  an 
interpolation,  borrowed  from  John  xix.  24.  in  which  place 
they  will  be  properly  noticed. 

36.  7'hey  watched  him.]  To  prevent  his  disciples  or  rela- 
tives from  taking  away  the  body,  or  affording  any  relief  to 
the  suH'erer. 

37.  His  accusation]  It  was  a  common  custom  to  affix  a  la- 
bel to  the  cross,  giving  a  statement  of  the  crime  for  which 
the  person  suffered.  This  is  still  the  ca.se  in  China,  wlien  a 
person  is  crucified.  Sometimes  a  person  was  employed  to 
cari-y  this  before  the  criminal,  while  going  to  the  place  of 
punishment. 

It  is  with  much  propriety,  that  Matthew  calls  this  arm,  ac- 
cusation ;  for  it  was  false  that  ever  Christ  pretended  to  be 
Kina  OF  THE  Jews,  la  the  sense  the  inscription  held  forth  i 
135 


[Tis  condemnation. 


ST.  MATTHEW. 


The  wonderful  darhiesB. 


41  Likewise  also  the  chief  priests  mocliing  him,  with  the 
scribes  and  elders,  said, 

42  He  saved  others  :  himself  he  cannot  save.  If  he  be  the 
king  of  Israel,  let  him  now  come  iown  from  the  cross,  and  we 
will  believe  him. 

43  '  He  trusted  in  God  ;  let  him  deliver  him  now,  if  he  will 
have  him  :  for  he  said,  I  am  the  Son  of  God. 

aPa».S2.8.   \Vis'J.2. 13,  17,  I3.-b  Mark  15.32.  Luke23.n9. 


he  was  accused  of  tliis,  but  tliere   was  no  proof  of  the  accu- 
sation ;  however  it  was  affl.\ed  to  the  cross.     From  John  xix. 
21.   we   find  that  tlie  Jews  wished  this  to  be  a  little  altered  : 
Write,  said  they,  that  he  said,  I  am  king  of  the  Jews  :  thus 
endeavouring  by  tlie  addition  of  a  vile  lie,  to  countenance 
their  own  conduct,  in  putting  him  to  deatli.     But  tliis  I'ilate 
refused  to  do.     Both  Luke,  chap,  xxiii.  38.  and  Jolm,  cliap. 
xix.  20.  say,  that  this  accusation  was  written  in  Greek,  Latin, 
and  Hebrew.     In  those  three  languages,  we  may  conceive  the 
label  to  stand  tlins,  according  to  the  account  given  by  St.  John  ; 
the  Hebrew  being  the  mixed  dialect  tlien  spoken. 
In  Hebrew — E/Jpa  r'  '■ 
Nmn>T  NsSn  N"'"ix:  yw^ 
In  Greek — EXAjji/irt  '■ 

iKcoYc  oN>2ojp4.ioc  0  Ba^cfAeyc  twn  loy^JvicoN 

In  Latin — Viofni  r<  : 

lESUS  NA2ARENUS  REX  lUDAEORUM 

It  is  only  necessary  to  observe,  that  all  the  letters  botli  of 
the  Greek  and  Roman  alphabets,  were  those  now  called 
SijiKire  .ir  uncial,  similar  to  those  above. 

39.  Two  thieves]  A;/;""',  robbers,  or  cut-throats  :  men  who 
had  committed  robbery  aiid  murder  ;  for  it  does  not  appear 
that  persons  were  crucified  for  robbery  only.  Thus  was  our 
Lord  numbered  (his  name  enrolled,  placed  as  it  were  in  the 
death  warrant)  with  tratisgressors,  according  to  the  prophe- 
tic declaration,  Isa.  lili.  12.  and  tlie  Jews  placed  him  between 
tiiese  two,  perhaps  to  intimate  that  he  was  the  worst  felon  of 
the  three. 

39.  Wdgging  their  head.s]  In  token  of  contempt. 

40.  Thou  that  desfroyest]  Who  didst  pretend  that  thou 
couldst  have  destroyed  tlie  temple,  and  built  it  up  again  in 
three  days — Tliis  malicious  torturing  of  our  Lord's  words, 
h.is  been  noticed  before.  Cruelty  is  obliged  to  take  refuge  in 
lies,  in  order  to  vindicate  its  infamous  proceedings. 

If  thou  be  the  Son  of  God]  Or  rather,  Tioj  tov  Beov,  A  son 
of  God,  i.  e.  a  peculiar  favourite  of  the  Most  High;  not  'O 
i"io{  TOV  &eov,  THE  son  of  God.  "It  is  not  to  be  conceived," 
pays  a  learned  man,  "that  every  passenger  who  was  going  to 
the  city,  had  a  competent  knowledge  of  Christ's  supernatural 
conception  by  the  Holy  Spirit,  or  an  adequate  comprehension 
of  his  character  as  the  Messiah  and  (kut'  e^oxif,)  the  Son  of 
God.  There  is  not  a  single  passage,  where  Jesus  is  designed 
to  be  pointed  out  as  the  Messiah,  the  Son  of  God,  where  the 
article  is  omitted :  nor,  on  tlie  other  hand,  is  this  designation 
ever  specified  tcit/iont  the  article,  thus,  O  Yioj  tov  Otov.  See 
chap.  xvi.  16.  xxvi.  C3.  xxviii.  19." 

41.  Chief  priests — scribes  and  elders]  To  these,  several 
ancient  MSS.  and  Versions  add,  Kai  'Jjapiaaiwv,  atid  Phari- 
sees. But  though  the  authority  for  this  reading  is  respectable, 
yet  it  does  not  appear  that  the  Pharisees  joined  in  with  the 
others  in  the  condemnation  of  our  Lord.  Probably  his  dis- 
courses and  parables,  related  in  some  of  the  preceding  chap- 
ters, which  were  spoken  directly  to  them,  had  so  far  con- 
vinced them,  that  they  would  at  least  have  no  hand  in  putting 
him  to  death.  All  the  infamy  of  this  seems  to  fall  upon  the 
PRIESTS,  scribes,  and  elders. 

42.  He  saved  others  ;  himself  he  cannot  save]  Or,  Cannot 
he  save  himself?  Several  MSS.  read  this  with  the  mark  of 
interrogation  as  above ;  and  this  makes  the  sarcasm  still  more 
keen. 

A  high-priest  who  designs  to  destroy  the  temple  of  God  ;  a 
saviour  who  saves  not  himself ;  and  the  Son  of  God  cruci- 
fied ;  these  are  the  contradictions  which  give  offence  to  Jews 
and  libertines.  But  a  high-priest  who  dispels  the  types  and 
shadows,  only  that  he  may  disclose  the  substance  of  religion^ 
and  become  the  minister  of  a  heavenly  sanctuary  ;  a  sa- 
viour who  dies  only  to  be  the  victim  of  salvation;  and  the 
Son  of  God  who  confines  his  power  within  the  bounds  of  tlie 
cross,  to  establish  the  righteousness  o(  faith:  this  is  what  a 
Christian  adores,  this  is  the  foundation  of  his  hope,  and  the 
fountain  of  his  present  comfort  and  final  blessedness.  See 
Qiecsne/. 

We  will  believe  him]  Instead  of  avro>,  hirn,  many  excellent 
MSS.  have  en'  avrco,  in  him;  this  is  a  reading  which  Gries- 
bach  and  other  eminent  critics  have  adopted. 

43.  If  he  loill  have  him]  Or,  if  he  delight  in  him — ci  OcAci 
avTov.  The  verbs  OeXcj,  and  cOiXo),  are  used  by  the  Septua- 
gint  in  more  than  forty  places  for  the  Hebrew  ysn  chaphets, 
which  signifies,  earnestly  to  desire,  or  delight  in.  Now  as 
this  is  a  quotation  from  Psal.  xxii.  9.  Tie  trusted  on  the  Lord, 
that  he  toould  deliver  him;  let  him  deliver  liim,  Oaycn-'O  ki 
chaphets  ho)  for  he  hath  delighted  in  him:  oti  dtXt.i  avrov, 
Sept.  This  will  sufiiciently  vindicate  the  above  translation  ; 
as  the  evangelist  quotes  the  words  from  that  version,  with  the 
simple  change  of  ci,  if,  for  on,  because. 

44.  The  thieves  also— cast  the  same  in  his  teeth.]  That  is, 
one  of  the  robbers  ;  for  one,  we  find,  was  a  penitent,  Luke 

136 


44  I' The  thieves  also  which  were  crucified  with  him,  cast  the 
same  in  his  teeth. 

45  H  =  Now  from  the  sixUi  hour,  there  was  darkness  over  all 
the  land,  unto  the  ninth  hour. 

46  And  about  the  ninth  hour,  d  Jesus  cried  with  a  loud  voice, 
saying,  Eli,  Eli,  lama  sabachthani  1  that  is  to  say,  "My  God, 
my  God,  why  hast  thou  forsaken  me? 

cAmos8.9.  Mark  15.33.   L-uke  33.44.— d  Heb.S.T.— e  Ps.E  1, 


xxiii.  39,  40.     See  this  form  of  expression  accounted  for,  on 
chap.  xxvi.  8. 

45.  There  was  darkness  over  all  the  land]  I  am  of  opinion, 
that  Trao-di/  t/jv  yriv  does  not  mean  all  the  world,  but  only  the 
land  of  Judea.  So  the  word  is  used  chap.  xxiv.  30.  Luke  iv. 
25.  and  in  other  places.  Several  eminent  critics  are  of  thia 
opinion  :  Beza  defends  this  meaning  of  the  word,  and  trans- 
lates the  Greek  super  universam  kegionem,  over  the  whole 
COUNTRY.  Besides,  it  is  evident  that  the  evangelists  speak  of 
things  that  happened  in  Judea,  the  place  of  their  residence. 
It  is  plain  enough  there  was  a  darkness  in  Jerusalem,  and 
over  all  Judea  ;  and  pi'obably  over  all  the  people  among 
whom  Christ  had  for  more  than  three  years  preached  the 
everlasting  Gospel ;  and  that  this  darkness  was  s!'per;ta/!«- 
rat,  is  evident  from  this,  that  it  happened  during  the  pa.9S- 
over,  wliich  was  celebrated  only  at  the  full  moon,  a  time  in 
which  it  was  impossible  for  the  sun  to  be  eclipsed.  But  many 
suppose  the  darkness  was  over  the  irhole  world,  and  think 
there  is  sufiicient  evidence  of  this  in  ancient  authors.  Phle- 
gon  and  Thallus,  who  flourished  in  the  beginning  of  the  se- 
cond century,  are  supposed  to  speak  of  this.  The  former 
says,  "  In  the  fourth  year  of  tlie  202d  Olympiad,  there  was 
an  e.Yti'aordinary  eclipse  of  the  sun  :  at  the  sixth  hour,  the 
day  was  turned  into  dark  night,  so  that  the  stars  in  heaven 
were  seen  ;  and  there  was  an  earthquake  in  Bilhynia,  which 
overthrew  many  houses  in  the  city  of  Nice."  Tliis  is  the 
substance  of  what  Phlegon  is  reputed  to  have  said  on  this 
subject : — but,  1.  All  the  authors  who  quote  him  differ,  and 
often  very  materially,  in  what  they  say  was  found  in  him. 
2.  Phlegon  says  nothing  of  Judea:  what  he  says  is,  thai 
in  such  an  Olympiad  (some  say  the  102d,  others  the  202d) 
there  teas  an  eclipse  in  Bithynia,  and  an  earthquake  at 
Nice.  3.  Phlegon  does  not  say,  that  the  earthquake  hap- 
pened at  the  time  of  the  eclipse.  4.  Phlegon  does  not  inti- 
mate that  this  darkness  was  extraordinary,  or  that  the 
eclipse  happened  at  the  full  of  the  moon,  or  that  it  lasted  three 
hours.  These  circumstances  could  not  have  been  omitted  by 
him,  if  he  had  known  them.  5.  Phlegon  speaks  merely  of 
an  ordinary,  though  perhaps  total  eclipse  of  the  sun,  and 
cannot  mean  the  darkness  mentioned  by  the  evangelists.  6. 
Phlegon  speaks  of  an  eclipse  that  happened  in  soiyie  year  of 
the  102d  or  202d  Olympiad ;  and  therefore  little  stress  can  be 
laid  on  what  he  says,  as  applying  to  this  event. 

The  quotation  from  Thallus,  made  by  .Afkicanius,  found 
in  the  Chronicle  of  Syncellus,  of  the  eighth  century,  is  al- 
lowed by  eminent  critics  to  be  of  little  importance.  This 
speaks,  "  of  a  darkness  over  all  the  world,  and  an  earthquake 
which  threw  down  many  houses  in  Judea  and  in  other  parts 
of  the  earth."  It  may  be  necessary  to  observe,  that  Thallus 
is  quoted  by  several  of  the  ancient  ecclesiastical  writers,  for 
other  matters,  but  never  for  this :  and  that  the  time  in  which 
he  lived  is  so  very  uncertain,  that  Dr.  Lardner  supposes  there 
is  room  to  think,  he  lived  rather  before  than  after  Christ. 

DioNYsius  the  Areopagite,  is  supi"jsed  to  have  mentioned 
this  event  in  the  most  decided  manner ;  for  being  at  Heliopo- 
lis  in  Egypt  with  his  friend  Apollophanes,  when  our  Saviour 
suffered,  they  there  saw  a  wonderful  eclipse  of  the  sun,  where- 
upon Dionysius  said  to  liis  friend,  "  Either  God  himself  suf- 
fers, or  symjiathises  with  the  sufferer."  It  is  enough  to  say 
of  this  ma??,  that  all  the  writings  attributed  to  him  are  known 
to  be  spurious,  and  are  proved  to  he  forgeries  of  the  fifth  or 
sixth  century.  Whoever  desires  to  see  more  on  this  subject, 
may  consult  Dr.  Lardner,  (vol.  vii.  page  371.  edit.  1788.)  a  man 
whose  name  should  never  be  mentioned  but  with  respect, 
notwithstanding  the  peculiarities  of  his  religious  creed  ;  who 
has  done  more  in  the  service  of  divine  revelation  than  most 
divines  in  Christendom  ;  and  who  has  raised  a  monument  to 
the  perpetuity  of  the  Christian  religion,  which  all  the  infidels 
in  creation  shall  never  be  able  to  pull  down  or  deface.  This 
miraculous  deirkness  should  have  caused  the  enemies  of  Christ 
to  understand,  that  he  was  the  ligld  of  the  world,  and  that 
because  they  did  not  walk  in  it,  it  was  now  taken  aicay  from 
them. 

46.  My  God,  my  God,  why  hast  thou  forsaken  me  ?]  These 
words  are  quoted  by  our  Lord  from  Psal.  xxii.  1.  they  are  of 
very  great  importance,  and  should  be  carefully  considered. 
Some  suppose  "that  the  divinity  had  now  departed  from 
Christ,  and  that  his  hutnan  nature  was  left  unsupported  to 
bear  the  punishment  due  to  men  for  their  sins."  But  this  is. 
by  no  means  to  be  admitted,  as  it  would  deprive  his  sacrifice 
of  its  infinite  merit,  and  consequently  leave  the  sin  of  the 
world  without  an  atonement.  Take  deity  away  from  any  re- 
deeming act  of  Christ,  and  redemptioii  is  ruined.  Others  ima- 
gine, that  our  Lord  spoke  these  words  to  the  Jews  only,  to 
prove  to  them  that  he  was  the  Messiah.  "  The  Jews,"  say 
they,  "believed  this  psalm  to  speak  of  the  Messiah:  they 
qiioted  the  eighth  verse  of  it  against  Christ— //e  trusted  in  God 
tliat  he  iBould  deliver  him ,  let  him  deliver  him,  seeing  he  de« 


They  offer  him  vinegar. 


CHAPTER  XXVII. 


He  gives  up  the  ghosf. 


47  Some  of  t)iem  that  stood  tliere,  when  tliey  heaird  that,  said, 
This  vian  calleth  for  Ellas. 

48  ,\inl  straigluway  one  of  them  ran  and  took  a  sponge,  "  and 
filled  it  with  vinegar,  and  put  it  on  a  reed,  and  gave  liiin  to 
drink. 

49  The  rest  said,  Let  be,  let  us  see  whether  Elias  will  come 
to  save  him. 

50  b  Jesus,  when  he  had  cried  again  with  a  loud  voice,  yielded 
up  tlxe  ghost, 

B  rsnlm  m.  21.     Mark  15.  3G.     I.uko  23.  36.     John  19.  29.— b  Mark  15.  37. 


li^klrul  in  him.  (See  this  chap.  ver.  43.)  To  which  our  Lord 
immediately  answers,  My  (Soil !  my  God.'  &c.  Tlius  show- 
ing that  he  was  the  person  of  whom  the  Psalmist  prophesied." 
I  have  doubts  concerning  tlic  propriety  of  this  interpreta- 
tion. 

It  has  been  a.sked,  Wliat  language  is  it  that  our  Lord  spoke  7 
Eli,  Kli,  lama  sahar/it/iani,  some  say  it  is  //e6;c;c— others 
Syriac.  I  sav,  as  the  evangelists  quote  it,  it  is  neither.  St. 
Mattlicw  conu^  nearest  the  Hebrew,  •>:n3tj;  no'?  >Vs  •>Sx  Eli, 
JHH,  lama  dzuhthani,  in  the  words  HAi  IIAi,  \aftaaalia\()avi, 
Eli,  Eli,  lama  nabachthatii.  And  St.  ?rlark  comes  nearest 
tlie  Syriac,  chap.  xv.  43.  ttitOOtf*  \  'No^  «;OiJX  UoCSv  Alohi, 
Alohi,  I'liwiio  shebarhthiini.  In  the  words  EAoi,  EA(o(,  Xnn/ia 
<jii0a\finm,  Elni,  Eloi,  lamina  sabarhJiani.  It  is  wortliy  of 
note,  that  a  Hebrew  MS.  of  the  twclflli  century,  instead  of 
''insty  azabtha?)i,  forsaken  me,  rcails  ^^rinsu  shechachthani, 
ponooTTEN  mc.  This  word  makes  a  very  good  sense,  and 
comes  nearer  to  the  sabachtharii  of  the  evangelists.  It  may  be 
observed  also,  that  the  words.  Why  hast  tlioii  forgotten  me  ? 
are  often  used  by  David  and  otliers,  in  times  of  oppression 
and  distress.     See  Psal.  xlii.  'J. 

Some  have  taken  occasion  from  these  words,  to  depreciate 
the  character  of  our  blessed  Lord.  "They  are  unwortiiy," 
say  lliey,  "of  a  man  who  sufTors,  conscious  of  his  innocence, 
and  aiijue  imbecility,  impatience,  and  despair."  This  is  by 
no  means  fairly  deducible  from  the  passage.  However,  some 
tiiink  tliat  the  words,  as  they  stand  in  the  Hebrcwa.n'\  Syriac, 
are  capal)le  of  a  tran.^lalion  which  destroys  all  objections,  and 
obviriles  every  difliculty.  Tiie  particle  noV  lamah,  maybe 
tnmslaled  to  wliat — to  whom — to  what  kind  or  sort — to  what 
purpose  orprqfit :  GeTi.  xxv.  32.  xxxii.  29.  xxxiii.  1.5.  Job  ix. 
29.  .Jcr.  vi.  20.  xx.  18.  Amos  v.  l.S.  and  the  verb  2tj)  dzab  sig- 
nifles  to  leave — to  deposit — to  commit  to  the  care  of.  See  Gen. 
xxxix.  t).  Job  xxxix.  U.  Psal.  x.  14.  and  Jer.  xlix.  11.  The 
words  taken  in  this  way,  might  be  thus  iran.slated  :  My  God! 
f/iy  God!  to  what  sort  of  persons  hast  thou  left  me  t  The 
words  thus  understood  are  rather  to  be  referred  to  the  wicked 
Jews,  than  to  our  Lord,  and  are  an  exclamation  indicative  of 
the  obstinate  wickedness  of  his  cmcifiers,  who  steeled  their 
hearts  against  every  operation  of  the  Spirit  and  power  of  God. 
See  Lin^.  Brit.  Reform,  by  B.  Martin,  p.  36. 

Through  the  whole  of  the  Sacred  Writings,  God  Is  repre- 
sented ;is  doin^  those  things,  which,  in  the  course  of  his  pro- 
vidence, he  only  permits  to  be  done  ;  therefore,  the  words,  to 
ichom  hast  thou  left  or  gir-en  me  np,  are  only  a.  form  of  ex- 
pression for,  "How  astonishing  Is  the  wickedness  of  those 
Cersons  Into  whose  hands  I  am  fallen  !"  If  this  interpretation 
e  admitted,  it  will  free  this  celebrated  passage  from  much 
embarrassment,  and  make  it  speak  a  sense  consistent  with 
itself,  and  with  the  dignity  of  the  Son  of  God. 

The  words  of  St.  Mark,  chnp.  xv.  34.  agree  pretty  nearly 
with  this  translation  of  the  Hebrew:  Eij  ti  {it  eyKaTtXiira  ; 
To  what  [sort  of  persons,  understood]  hast  thou  left  me  I  A 
literal  translation  of  the  passage  in  the  Syriac  Testament,  gives 
a  similar  sense:  Ad  quid  ilereliquisti'  me7  "To  whal  liast 
thou  abandoned  me  1"  And  an  ancient  copy  of  tlie  old  Itala 
vcigion,  a  I^tin  translation  before  the  time  of  St.  Jeroni,  ren- 
ders the  words  thus:  Quare  me  in  opprobrium  deaisti  7 
"  Why  hast  thou  abandoned  nic  to  reproacli?" 

It  may  be  objected,  that  this  can  never  agree  with  the  ivari, 
why,  of  Matthew.  To  this  it  is  answered,  ivari  must  have 
the  same  meaning  as  tij  ti — as  the  translation  cf  nnS  lama; 
and  that  if  tlic  meaning  bo  at  all  different,  we  must  follow  that 
evangelist  who  expresses  most  literally  the  meaning  of  the 
original:  and  let  it  be  observed,  that  the  Septuagint  often 
translate  naS  by  Ivari,  instead  offiy  ti,  whicii  evidently  proves 
tliat  it  often  had  the  same  meaning.  Of  this  criticism  I  say. 
Valet  quod  raid.  Let  it  pass  for  no  more  than  it  is  worth  :  the 
subjecl  Isdiflicult:— but  whatever  may  be  thought  of  the  above 
mode  of  Interpretation,  one  thins  is  certain,  viz.  That  the 
words  could  not  be  used  by  our  Lord,  in  the  sense  in  which 
they  are  generally  underst(X)d.  This  is  sufficiently  evident ; 
for  he  well  knew  why  he  was  come  m/i/o  that  hour  ;  nor  could 
he  be  forsaken  of  God,  in  wham  dwelt  all  the  fulness  of  the 
Godhead  bodily.  The  Deity  hou'ever,  might  restrain  so  much 
of  its  co?iso/oro;i/ support,  as  to  leave  the  human  natuiv  fully 
se/i.s-ii/e  of  all  Its  suflerlngs  ;  so  that  tiie  consolations  might 
not  take  off  any  part  of  the  keen  edge  of  his  passion  ;  and  this 
was  iiixessary  to  make  his  Bufferings  meritorious.  And  it  is 
probable,  that  this  is  all  that  is  intended  by  our  Lord's  quota- 
tion from  the  twenty-second  Psalm.  Taken  in  this  view,  the 
Words  convey  an  unexceptionable  sense,  even  in  the  common 
translation. 

47.  This  man  calleth  for  Elias.]  Probably  these  wore  helle- 
nisticJew's,  who  did  not  fully  understand  the  meaning  of  our 
Lord's  wwds.  Elijah  was  duilv  expected  to  appear  as  the  fore- 


51  'I  And  behold  °  the  vail  of  the  temple  was  rent  in  twain 
from  the  top  to  the  bottom  ;  and  the  earth  did  quake,  and  the 
rocks  rent; 

52  And  the  graves  were  opened :  and  many  bodies  of  the 
saints  which  slept  arose, 

53  And  ^  came  out  of  the  graves  after  his  resurrection,  and 
went  into  the  holy  city,  and  appeared  unto  many. 

54  •  Now  when  the  centurion,  and  they  that  were  with  him, 
watching  Jesus,  saw  the  emlliquakc,  and  those  things  that 

cRxod.K.'JI.  2Chion.3.l4.  Murk  15. S3.  Liikcffl.45.— d  Ch.2S.53.  A.-.is  10.41.— 
eVor.36.   M«k  iri.'W    Luko  23.47. 


runner  of  the  Messiah  ;  whose  arrival,  iHider  the  character  of 
a  might  V  prince,  was  generally  supposed  lo  be  at  hand  through- 
out the  East.  See  Mai.  iii.  Zi.  Matt.  ii.  2— 4.  xvii.  10—12. 

4S.  'J'oo/c  a  sponge]  This  being  the  most  convenient  way 
to  reach  a  liquid  to  his  mouth,  tied  it  on  a  reed,  that  they 
might  be  able  to  reach  his  lips  with  it.  This  reed,  as  we  loam 
from  St.  John,  was  a  stalk  of  hyssop,  which,  in  that  country, 
must  lipve  grown  to  a  considerable  magnitude.  This  appears 
also  to  have  been  done  in  mercy,  to  alleviate  his  sufferings. 
See  ver.  34. 

49.  After  this  verse,  TiCL,  and  five  othersadd,  another  taking 
a  spear,  pierced  his  side,  and  there  came  out  blood  and  water. 
Several  of  the  Fathers  add  the  same  words  here  :  thoy  appear, 
however,  to  bean  interpolation  from  John  xi.x.  34. 

50.  Yielded  vp  lite  ghost.]  Ktpnxe  to  Ki/ev/ia,  he  dismissed 
the  spirit.  He  himself  willingly  gave  up  that  life  whicli  it  was 
impossible  for  man  to  Uike  away.  It  is  not  said  that  he  liung 
on  the  cross  till  he  died  tlirough  pain  ami  agony  ;  rM)r  is  It  sala 
that  his  bones  were  broken,  the  sooner  to  put  him  out  of  pain, 
and  to  hasten  his  death  ;  but  that  himself  dismissed  the  soul, 
that  he  might  thus  become,  not  a.  forced  sacrifice,  but  a.  free- 
will offering  for  sin. 

Now,  as  our  English  word  ghost,  from  the  Anglo-Saxon, 
jafC,  gast,  an  inmate,  inhabitant,  guest,  (a  casual  visitant) 
also  a  spirit,  is  now  restricted  among  us  to  tlie  latter  meaning, 
always  sisnifying  the  immortal  spirit  or  soul  of  num,  the 
guest  of  tlie  body  ;  and  as  giving  up  t/te  .tpirit,  ghost,  or  soul, 
is  an  act  not  proper  toman,  though  commending  it  lo  God,  in 
our  last  moments,  is  both  an  act  of  faith  and  jnety  ;  and  as 
giving  lip  the  ghost,  i.  e.  dismissing  his  spirit  from  his  body, 
is  attributed  to  Jesus  Christ,  to  whom  alone  it  is  proper,  I 
therefore  olyect  against  its  use  In  every  other  case. 

Every  man  since  the  fall,  has  not  only  been  liable  to  death, 
but  lias  deserved  it ;  as  all  have  forfeited  thou'  lives  because 
of  sin.  Jesus  Christ,  as  born  immaculate,  and  having  never 
sinned,  had  not  forfeited  his  life  ;  and  therefore  inay  be  con- 
sidered  as  naturally  and  properly  immortal.  No  man,  says 
he,  taketh  it,  my  life,  from  me,  but  I  lay  it  down  of  myself  ; 
I  hare  power  to  lay  it  down,  and  I  hare  power  to  take  it 
again  ;  therefore  doth  the  Father  love  me,  because  Hay  down 
my  life  that'l  m'xght  take  it  again,  John  x.  17,  18.  Hence 
we  rightly  translate  Matt,  xxvli.  50.  a<pr}KE  to  -jvcvita,  he  gave 
up  the  ghost  ;  i.  e.  lie  dis7nis.^ied  his  spirit,  that  he  might  die 
for  the  sin  of  the  world.  The  evangelist  St.  John  (xix.  30.) 
makes  use  of  an  expression  to  the  same  import,  whicli  we 
translate  in  the  same  way  :  irapciuKc  to  ni't'^ia,  he  delivered 
vp  his  spirit.  We  translate  Mark  xv.  37.  and  Luke  xxlli.  46. 
he  gave  up  the  ghost,  but  not  correctly,  because  the  word  irr 
both  these  places  is  very  different — c^cttvcvcc,  he  breathed  /«> 
last,  nr  expired ;  though  in  the  latter  nlace,  Luke  xxiii.  46. 
there  is  an  equivalent  expression — (}  father,  into  thy  hands, 
lapaTiOcjiai  roTrvcviia  fion,  I  commit  my  spirit ;  i.  e.  I  jilace  my 
soul  In  thy  hand  :  proving  that  the  act  was //is  own  ;  that  no 
man  could  take  his  life  away  from  him  ;  that  he  did  not  die 
by  the  perfidtj  of  his  disciple,  or  the  malice  of  tlie  Jews,  but 
by  Ills  own  Jree  act.  Thus  he  l.\id  down  his  life  for  thesheep. 
Of  Ananias  and  Sapphira,  Acts  v.  5,  10.  and  of"Heiod,  Acts  xii, 
23.  our  translation  says  they  gave  up  the  ghost ;  but  the  word 
in  both  places  is  elcxpvlc,  which  simply  means  to  breathe  out, 
to  expire,  or  die  :  but  in  no  case,  cither  by  the  Septuagint  in- 
the  Old,  or  any  of  the  sacred  writers  in  the  2^ew  Testament, 
is  a<priKe  to  TTucvfia,  or  TTnpeiwKS  to  vviv^ia,  he  dismissed  Ai'a- 
spirit,  or  delivered  up  his  spirit,  spoken  of  any  pei-son  but 
Christ.  Abrtiham,  Isaac,  Ishmaol,  Jacob,  &c.  breathed  their 
last ;  Ananias,  Sapphira,  and  Herod,  expired ;  but  none,Jesu3 
Christ  excepted,  gave  up  thegliost,  dismissed  or  delireredup 
his  own  spirit,  and  was  consequently /ree  among  the  dead. 
Of  the  patriarchs,  &c.  tlie  Scptnagliit  use  the  word  CK\etnojv, 
failing  ;  or  KarcTravacv,  he  ceased,  or  rested. 

51.  The  vail  of  the  tern  pie  was  rent]  That  is,  the  vail  which 
separated  the  holy  place  where  the  priests  ministered,  froni 
the  holy  of  holies,  into  which  the  high-priest  only  entered,  and 
that  once  a  year,  to  make  a  general  expiation  for  the  sins  of 
the  people.  This  rending  of  the  vail  was  emblematical,  ani» 
pointed  out,  that  the  sepiration  between  Jews  ami  (loni lies 
was  now  abolished,  and  that  the  privilege  of  the  hitrh-priest 
was  now  communicated  to  all  mankind:  Ai.t.  might  hence- 
forth  have  access  to  the  throne  of  grace,  through  the  one 
great  atonement  and  mediator,  the  Lord  Jesus.  Sec  this  beau- 
tifully illusliT.ted  in  Heb.  x.  19,  20,  21,  22. 

52.  .A.nd  the  graves  tcere  opened]  By  the  earthquake;  ana 
many  bodies  of  saints  which  slept,  i.  e.  wore  deaJ,  sleep  be- 
ing a'  common  expression  for  death  in  the  Scriptures. 

5;?.  And  cameout  of  the  graces  after  his  resurrection]  Not 
BEFORE,  as  some  have  ihonslit,  for  Christ  was  himself  the 
FIBST  FKUlTS  of  tliem  who  slept,  1  Cor.  xv.  20.    The  graver 

137 


Joseph  of  Arimalhea  legs 


ST.  MATTHEW. 


the  body,  and  huries  it. 


were  clone,  they  feared  groatly,-  saying,  Truly  this  was  the 
Son  of  <iod. 

55  And  many  women  were  there  beholding  afar  off,  °  which 
followed  Jesus  from  Galilee,  ministering  unto  liim: 

56  l>  Among  wliich  was  Mary  Magdalene,  and.  Mary  the  mo- 
ther of  James  and  Joses,  anil  the  mother  of  Zebedee's  chil- 
dren. 

5711':  When  the  even  was  come,  there  came  a  rich  man  of  Ari- 
niathea,  named  Joseph,  who  also  liimself  was  Jesus'  disciple: 

58  He  went  to  Pllafe,  and  begged  the  body  of  Jesus.  Then 
Pilate  commanded  the  body  to  be  delivered. 

»  Luke  8.  2,  a.-b  Mark  15.  40.— c   Maxk   15.  42.     Luke  S3.  50.     Jolin   19.  33. 


were  opened  at  Ills  death,  by  the  earthquake,  and  the  bodies 
came  out  at  his  resurrection. 

And  appeared  unto  man;/]  Thus  establishing  the  truth  of 
our  Lord's  resurrection  in  particular,  and  of  the  resurrection 
of  the  body  in  general,  by  many  witnesses.  Quesnel's  reflec- 
tions on  these  passages  may  bo  very  useful.  1.  "  'J'lie  vail 
being  rent,  shows,  tliat  his  deatli  is  to  put  an  end  to  the  figu- 
rative woi-ship,  and  to  establlsli  the  true  religion.  2.  'I'he 
earthquake;  that  this  dispensation  of  tlie  Gospel  is  to  malie 
known  through  the  earth  the  judgments  of  God  against  sin  and 
sinners.  3,  'J'he  rocks  being  rent,  declare  tliat  tlie  sacrifice 
of  Christ  is  to  make  way  for  tlie  grace  of  repentance.  4.  The 
gravies  being  opened,  tliat  it  is  to  deslioy  the  death  of  sin,  and 
confer  the  life  of  grace  on  sinners.  5.  Tlie  rising  of  the  bodies 
of  the  saints,  shows  that  this  death  of  Christ  is  to  merit,  and 
His  Gospel  publish  the  eternal  happiness  of  liody  and  soul  for 
all  that  believe  in  his  name." 

It  is  difflcult  to  account  for  the  transaction  mentioned  in 
verses  52  and  53.  Some  have  thougiit  that  these  two  verses 
have  been  introduced  into  the  te.\t  of  Matthew  from  the  Gos- 
pel of  the  Nazarenes ;  others  think  that  the  simple  meaning 
is  this  :  By  the  earthquake  several  bodies  that  had  been  buri- 
ed were  thrown  up  and  exposed  to  view,  and  continued  above 
ground  till  after  Christ's  resurrection,  and  were  seen  by  many 
persons  in  the  city.  Why  the  graves  should  be  opened  onFri- 
dai/.and  the  bodies  not  be  raised  to  life  till  the  following  Sunday, 
is  difficult  to  be  conceived.     The  place  is  extremely  obscure. 

54.  The  centurion]  The  Roman  officer  who  superintended 
the  execution,  called  centurw,  from  centum,  a  hundred,  be- 
cause he  had  the  coitimand  of  one  hundred  men. 

Truly  this  teas  the  Son  of  God.]  An  innocent,  holy,  and 
divine  person  ;  and  God  thus  shows  his  disapprobation  of  iViis 
biG.ody  tragedy.  It  is  not  likely  tliat  this  centurion  had  any 
knowiei.'.w  cf  the  expectation  of  the  Jews  relative  to  the  Mes- 
siah, and  diu  not  ;'se  the  words  in  this  sense.  A  son  of  God, 
as  the  Romans  i;sed  the  term,  would  signify  no  more  than  a 
very  eminent  or  di'Vine  jjfrson  ;  a  hero. 

55.  Many  women]  To  the.'.'"  everlasting  honour,  these  wo- 
men evidenced  more  courage,  ai7d  affectionate  attachment  to 
their  Lord  and  master,  than  the  disc.'ples  did,  who  had  promi- 
sed to  die  with  him  rather  than  forsake  .'dm. 

Beholding  afar  off  ]  At  a  distance— arro  /(flfpofev,  though 
this  expression  may  be  understood  to  refer,  ra.'lier  to  the  dis- 
tance fi'oin  which  they  came,  (viz.  from  Galilee)  Than  the  dis- 
ta?ice  they  stood  from'  the  cross;  yet  as  all  malefaciirs  were 
crucified  naked,  perhaps  this  may  account  for  the  distance  a.t 
which  these  modest  women  stood. 

56.  Mary  Magdalene]  She  probably  had  her  name  from 
Magdala,  a  village  or  district  in  Lower  Galilee.  See  chap.  xv. 
39.  Some  think  she  was  called  Magdalene  from  sSlJD  inag- 
ttala,  which  signifies  a  plaiter  of  hair.  See  Lightfoot. 

Mary  the  mother  of  James]  She  was  mother  of  him  called 
James  the  lesser,  or  junior,  who  was  son  of  Alpheus  or  Cleo- 
pas.  See  chap.  x.  3.  Mark  xv.  40.  John  xix.  25.  and  she  was 
sister  to  the  Holy  Virgin.  Thus  it  appears  that  there  were 
four  remarkable  Marys  mentioned  in  the  Gospels.  I.  PJary 
the  Virgin,  wife  of  Joseph.  2.  Maky  Salome,  her  sister,  wife 
of  Cleopas,  John  xix.  25.  3.  Mary  Magdale.ne,  or  Mary  of 
Magdala ;  and,  4.  Mary,  the  sister  of  Martha  and  Lazarus, 
John  xi.  1.  Though  Baronius  asserts,  and  Lightfoot  is  of  the 
same  opinion,  that  Mary  Magdalene,  and  Mary,  the  sister  of 
Martha  OfiA  I.azarus,  was  one  and  the  same  person.  It  is  dif- 
ficult to  ascertain  and  distinguish  these  women  where  their 
names  occur  in  the  Gospels,  so  many  being  called  by  the  name 
oi  Mary. 

Joses]  Several  MS.^.  and  Versions  read  Joseph. 

57.  When  the  even]  This  must  have  been  about  three  o'clock, 
or  a  little  after;  for  our  Lord  having  expired  about  three 
o'clock,  ver.  46.  and  the  Jewish  pass-over  beginning  about 

four,  it  was  necessary  that  Joseph,  who  would  not  fail  to  eat 
the  pass-over  at  the  usual  time,  should  have  obtained  and  bu- 
ried the  body  of  Christ  soraelinie~before  four  o'clock.  But 
such  was  the  general  consternation  occasioned  by  the  prodi- 
gies that  took  place  on  this  most  awful  occasion,  that  we  may 
safely  conjecture,  that  nothing  was  done  in  order,  and  perhaps 
the  pass-over  itself  was  not  eaten  at  the  usual  hour,  if  at  all, 
that  day.     See  at  the  end  of  the  preceding  chairter. 

A  rich  man]  He  was  a  counsellor  of  the  great  sanhedrim, 
Irukc  xxiii.  50.  and  from  the  accounts  given  of  him  by  the 
evangelists,  we  learn  that  he  was  a  man  of  the  greatest  re- 
Bpectability.  He  now  acted  a  more  honourable  part  than  all 
the  disciples  of  our  Lord.  He  was  of  Arimathca  or  Rama,  in 
the  tribe  of  Benjamin,  Matt.  ii.  17.  but  lived  ordinarily  inJeru- 
Balem,  as  being  a  member  of  the  great  comtcil. 
138 


59  And  when  Joseph  had  taken  the  body,  he  wrapped  it  in 
a  clean  linen  cloth, 

60  And  <i  laid  it  in  his  o^vn  new  tomb,  which  he  had  hewn 
out  in  I  lie  rock  :  and  he  rolled  a  great  stone  to  the  door  of  the 
sepulchre,  and  departed. 

61  And  there  was  Mary  Magdalene,  and  the  other  Mary,  sit- 
ting  over  against  the  sepulchre. 

62  H  Now  the  next  day  that  followed  the  day  of  the  prepara- 
tion, the  chief  priests  and  Pharisees  came  together  unto  Pilate, 

63  Saying,  Sir,  we  remember  that  that  deceiver  said,  whilo 
he  was  yet  alive,  "  After  tliree  days  I  will  rise  again. 

eCh.l6  2l.&17.33.&S0.10.&26.6l.  Mojk.9.  31.&.  10.  31,  Luke  9.C2.i  13.  33.  fc 
24.  6,  7.    .lohnO.  19. 


58.  Begged  the  body]  That  he  might  bury  it  honourably  ; 
otherwise,  by  the  Jewish  customs,  it  would  have  either  been 
burnt,  or  buried  in  the  common  place  appointed  for  execu- 
ted criminals. 

59.  Wrapped  it  in  a  clean  linen  cloth]  The  Jews,  as  well 
as  tlie  Egyptians,  added  spices  to  keep  the  body  from  putre- 
faction, and  the  linen  was  wrapped  about  every  part  to  keep 
the  aromatics  in  contact  with  the  ffesh.  From  John  xix.  39, 
40.  we  learn  that  a  mixture  of  myrrh  and  aloes  of  one  Imn- 
dred  pounds  weight,  had  been  applied  to  tlie  body  of  Jesus 
when  he  was  buried.  And  tliat  a  second  embalmment  was  in- 
tended, we  learn  from  Luke  xxiii.  56.  and  xxiv.  1.  as  the  hvir- 
ry  to  get  the  body  inten-ed  before  the  Sabbath,  did  not  permit 
them  to  complete  the  embalming  in  the  first  instance.  See  an 
account  of  the  mode  of  embalming  among  the  Egyptians  in 
the  note  on  Gen.  1.  2,  20. 

GO.  Laid  it  in  his  own  new  tomb]  To  all  human  appear- 
ance the  body  of  Christ  must  have  had  the  same  burial  place 
with  those  of  the  two  robbers,  as  he  was  numbei-ed  with  the 
transgressors,  and  suffered  with  them  ;  for  then  he  was  a  sa- 
crifice, bearing  the  sin  of  the  worlil  in  his  own  body  on  tho 
tree; — hut  noie  the  sacrifice  is  offered,  the  atonement  made 
and  accepted,  he  is  no  longer  to  be  enrolled  with  the  trans- 
gressors, and  according  to  a  prophecy  delivered  nearly  seven 
hundred  years  before  that  time,  he  is  to  have  the  burying 
place  of  a  rich  man.  See  Isa.  liii.  9,  10.  Had  our  LortJ 
been  buried  in  the  common  burial  ground  of  the  malofactor.% 
his  resurrection  could  not  have  been  so  distinctly  marked,  a.s 
the  chief  priests  would  never  have  thought  of  .sealing  the 
stone  there,  or  setting  a  watch  ;  but  now  that  the  body  is  got 
into  the  hands  of  a  friend,  they  judge  it  necessary  to  make 
use  of  these  ]irecautions,  in  order,  as  they  said,  to  prevent 
imposture  ;  a'ld  from  this  vei-y  circumstance  the  resurrection 
of  Christ  had  its  fidlest  evidence,  and  was  put  beyond  the 
power  of  successful  contradiction.  Vv'hat  a  number  of  objec- 
tions would  not  human  prudence  have  made  to  Joseph's  con- 
duct, had  he  consulted  it  on  this  occasion  1  It  would,  have  re- 
presented to  him,  tliat  "  this  was  to  expose  himself,  to  bring 
himself  into  trouble,  to  render  himself  suspected,  to  put  hinir 
self  ont  of  all  capacity  of  doing  good,  to  ruin  himself  in-eco- 
verably,  and  now  it  could  do  no  good  to  his  teacher,  he  is  now 
dead,  and  needs  no  longer  any  ofiice  of  kindness  from  men." 
There  is,  sometimes  in  o\u-  whole  life,  but  one  opportunity  in 
which  God  designs  signally  to  employ  us;  and  through  our  ge- 
neral backwardness  to  every  good  work,  we  are  for  reserving 
ourselves  to  other  opportunities,  in  which  God  neither  re- 
(juires  nor  wiU  accept  our  services. 

Ixolled  a  great  stone  to  the  doorj  Some  are  of  opinion  that 
tliis  tomb  was  cut  down  into  the  rock,  perpendicularly  front 
the  surface ;  and  that  the  great  stone  spoken  of  here,  covered 
over  the  entrance  tc  it.  The  stone,  no  doubt,  was  intended  to 
sfc"urc  the  place  as  much  as  possible. 

01.  Mary  Magdalene,  and  the  other  Mary]  Tlie  mother  ot 
.lames  and  Joses,  ver.  56.  The  mother  of  our  Lord  liad  pro- 
babiv,  by  this  time,  been  taken  home  to  the  house  of  John. 
See  .'lohii  xix.  26,  27. 

Sitting  over  against  the  sepulchre}  Tliese  holy  women, 
filled  with  that  love  to  their  Lord  which  death  cannot  destroy, 
cleaved  to  him  in  life,  and  in  death  were  not  divided.  They 
came  to  the  grave  to  see  the  end,  and  overwhelmed  with  sor- 
row and  anguish,  sat  down  to  mourn. 

Verse  62.  The  next  day]  This  was  the  seventh,  or  Satur- 
day, and  might  be  what  we  should  term  ti.e  evening  of  the 
sixth  or  Friday,  because  the  Jews  always  ended  their  day, 
when  the  sun  set,  and  then  began  tho  next. 

7'hat  followed  the  day  of  the  preparation]  That  is,  of  the 
Sabbath.  The  victuals,  i4c.  wliich  were  to  be  used  on  the 
Sabbath  by  the  Jews,  Avere  always  prepared  the  preceding^ 
evening  before  the  sun  set.  It  is  of  this  preparation  that  the 
evangelist  speaks  here;  and  it  is  the  same  «diich  is  men- 
tioned by  Mark,  chap.  xv.  42.  by  Luke,  chap,  xxiii.  54.  and  by 
.lohn,  chap.  xix.  31.  But  there  was  another  preparation  which 
happened  in  the  same  day :  viz.  The  preparation  of  the  pass- 
over;  this  began  about  twelve  o'clock,  and  continued  till  four, 
the  time  in  which  they  ate  the  paschal  lamb,  sec  John  xix.  14. 

Vei'se  03.  Sir,  we  remember]  While  these  wicked  men  are 
fulfilling  their  own  vicious  councils,  they  are  subserving  the 
great  cause  of  Christianity.  Every  thing  depended  on  the 
resurrection  of  Christ ;  if  it  did  not  appear  that  he  rose  from 
the  dead,  then  the  whole  system  was  false,  and  no  atonement 
was  made.  It  was  necessary  therefore  that  the  chief  priests, 
&c.  should  make  use  of  every  precaution  to  prevent  an  im- 
posture, that  the  resurrection  of  Christ  might  have  tlie  fullest 
evidenc«  to  support  it.    See  on  ver,  60, 


Mary  Magdalene,  (f-c. 


CHAPTER  XXVIII. 


Jind  Christ  ha*  risen. 


04  Command  therefore  that  the  sepulchre  be  made  sure  until 
the  third  day,  lest  his  disciples  come  by  night,  and  steal  him 
away,  and  say  unto  tlie  people,  "  He  is  risen  from  the  dead : 
so  the  last  error  shall  be  worse  than  the  first. 

a  John  U.«,  Slc.fe  IQ.3a.    S  Tlioss.  S.  11. 


The  word  Kvpic,  is  here  very  properly  translated  Sir, 
which  in  many  other  places,  is  as  improperly  translated 
Lord.  When  a  Roman  is  the  speaker,  or  the  person  address- 
ed, Kvpi^  slionld  always  be  translated  Sir:  when  strangers 
address  our  Lord,  tlic  word  is  a  title  of  civil  respect;  and 
sho\ild,  in  general,  be  translated  in  the  same  way. 

Af/er  three  ditijs  I  will  rise  again.]  Tliis  tNey  probably 
took  from  his  sayinj;.  Destroy  this  temple,  and  in  three  datjs 
I  will  build  it  up.  If  so,  they  destroyed,  liy  their  own  words, 
the  false  accu.sation  tliey  brought  against  liim  to  put  him  to 
death  ;  then  tliey  perverted  the  meaning,  now  Ihey  declare  it. 
Thus  the  wise  are  taken  in  their  own  craftin.oss.  Neither  the 
devil  nor  his  servants  ever  speak  truth,  but  when  they  expect 
to  accomplish  some  bad  purpose  by  it. 

64.  Lest  his  disciples  cnme  by  night]  Nujcroy,  by  night, 
is  wanting  in  ten  of  the  uncial  MSS.  and  in  several  otliers, 
and  in  most  of  the  Versions.  Erasmus,  Aldus,  Boigel,  and 
Boghard,  with  Uriesbadi,  leave  it  out  of  tlie  te.vt. 

G5.  Ye  have  a.  tratcli]  'J'he  Jews  had  a  corps  of  Roman 
troops  consisting  of  several  companies,  as  a  guard  for  the 
temple.  Acts  iv.  1.  These  companies  mounted  guard  by 
turns,  see  Luke  xxii.  4.  Pome  of  tliese  companies  whicli 
Avere  not  then  on  duty,  Pilate  gave  them  leave  to  employ  to 
watch  the  tomb. 

66.  Made  the  sepulchre  sure,  scalivg  Vie  stone,  and  set- 
ting a  watch]  Or  ratlior,  made  the  tomb  secure  by  the  guard, 
and  by  seating  tlie  stone.  I  follow  Kypke  in  construing 
fttTO  T-Qi  KOvarcjSia;,  with  ri7<l)a\t{7avT0.  Tlie  guard  was  to 
take  care  that  the  disciples  should  not  steal  him  away;  and 
the  seal,  which  was  probably  the  seal  of  the  governor,  was 
to  prevent  the  guards  from  being  corrupted  so  as  to  permit 
tlie  theft.  .So  every  thing  was  done  which  human  policy  and 
prudence  could,  to  prevent  a  resurrection,  which  these  very 
precautions  had  the  most  direct  tendency  to  authenticate  and 
establish.    How  v.'onderful  are  the  wisdom  and  goodness  of 


65  Pilate  said  unto  them,  Ye  have  a  watch ;  go  your  way, 
make  it  as  sure  as  ye  can. 

66  !5o  they  went  and  made  the  sepulchre  sure,  t  sealing  tho 
stone,  and  setting  a  watch. 


God !  and  how  true  is  it,  that  there  is  neither  might  nor  coun- 
sel against  him. 

1.  The  death  of  Christ  was  ordered  so  as  to  be  witnessed  by 
thousands :  and  if  his  resurrection  take  place,  it  must  be  rfe- 
monstrated ;  and  it  cannot  take  place  without  being  incon- 
testable, such  are  the  precautions  used  here  to  prevent  all 
imposture. 

2.  The  more  the  circumstances  of  the  death  of  Christ  are 
examined,  the  more  astonishing  the  whole  will  appear.  The 
deatlt  is  uncommon— the  person  uncommon — and  the  object 
uncommon  ;  and  the  wIkjIc  is  granil,  majestic,  and  awful. 
Nature  itself  is  thrown  into  unusual  action,  and  by  means 
and  causes  wholly  supernatural.  In  every  part,  the  finger  of 
God  most  evidently  appears. 

3.  How  glorious  does  Christ  appear  in  his  death  !  were  it 
not  for  his  thirst,  his  exclamation  on  the  cross,  and  the  pier- 
cing of  his  side,  we  should  have  found  it  diflicult  to  believe 
that  such  a  pci-son  could  ever  have  entered  the  empire  of 
death;  but  the  divinity  and  the  manhood  equally  appear, 
and  thus  the  certainty  of  the  atonement  is  indubitably  es- 
tablished. 

4.  But  wlio  can  reflect  on  the  state  of  the  poor  disciples, 
during  the  whole  of  the  time  in  which  onr  blessed  Lord  lay 
under  the  empire  of  death,  without  sharing  their  sorrows! 
When  lie  expired  on  the  cross,  their  expectation  was  cut  off; 
and  when  his  body  was  laid  in  the  grave,  their  hopes  were 
buried;  and  nothing  but  the  resurrection  of  Christ  from  the 
dead,  could  have  given  a  resurrection  to  their  hopes.  It  is 
true  they  had  lie^ird  him  say,  that  he  would  rise  again  the 
third  d:iy  ;  but  in  tliis  it  is  evident  their  faith  was  very  imper- 
fect;  and  the  uncertainty,  perplexity,  anxiety,  and  distress, 
which  they,  in  consequence,  must  have  suflered,  can  neither 
be  described  nor  imagined.  Though  ire  know  the  glorious 
resuli,  yet  who  can  help  sympathizing  with  the  pious  fatlier, 
the  virgin  mother,  and  the  disconsolate  disciples ! 


CHAPTER  XXVIII. 

Tlie  resurrection  of  Christ  declared  by  an  angel  to  the  tn^o  Marys  at  thesepulchre,  1^6.    TVicy  are  commissioned  to  announce 

this  to  the  disciples.  7.     They  go,  and  are  met  by  Christ  himself,  who  promises  to  meet  the  disciples  in  Galilee,  8 10.     7'he 

vyatch  go  into  the  city,  and  report  to  the  chief  priests  what  hud  taken  jilace,  11.  They  give  them  money,  to  say  that  his  dis- 
ciples Itad  sto'en  the  body  by  night,  white  they  slept,  12—1.5.  Christ  meets  the  eleven  disciples  in  a  mountain  of  Galilee, 
16,  17.  He  gives  them  a  commission  to  preach  the  Gospel  throughout  the  earth ;  to  baptize  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost,  and  promises  to  be  with  them  to  the  end  of  the  world,  18—20.  [A.  M.  403.3.  A.  D.  29. 
An.  Olymp.  CCII.  1.] 


IN  the  "  end  of  the  sabbath,  as  it  began  to  dawn  toward  the 
first  day  of  the  week,  came  Mary  Magdalene,  b  and  the  other 
Mary,  to  see  the  sepulchre. 

2  .\ncl,  beholil,  there  •=  was  a  great  earthquake  :  for  d  the  an- 
gel of  the  Lord  de.'ccnded  from  heaven,  and  came  and  rolled 
back  l!ie  stone  from  the  door,  and  sat  upon  it. 

3  •  His  countenance  was  like  lightning,  and  his  raiment 
white  as  siinw : 

4  And  for  fear  of  him  the  keepers  did  shake,  and  became  as 
dead  men. 

-b  Cli.er.K— c  Or,  had  been.— d  See  .M»ik 


NOTES— Verse  1.  In  the  end  of  the  Sabbath]  Oii-r  6i  aafi- 
fiaTcov.  After  the  end  of  the  week;  this  is  the  translation 
given  by  several  eminent  critics:  and  in  this  way  the  word 
oii-:  is  used  by  the  most  emini^nt  Greek  writer.'?.  Thucydides, 
lib.  iv.  chap.  93  rijf  vp^tpai  oip:  iji/- the  day  was  ended.  Plu- 
tirch,  oxp-  Tuni  (iaatXtuf  xpoiitov — after  the  times  of  llie  king. 
Philostratus,  o'4/;  twv  Tpiim-ni — after  the  Trojan  war.  Sec 
Rosenmuller.  In  general,  tlic  .lews  divided  their  natural  day 
which  consisted  of  twenty-four  hours,  into  day  and  tiight. 
Their  artificial  day  began  at  the  risine,  and  ended  at  the  set- 
ting of  the  Bun;  all  the  rest  of  the  time,  from  the  setting  to 
the  rising  of  the  sun,  ihey  termed  night;  hence  the  same 
word  in  Hebrew,  signifies  both  evening  and  night ;  Gen.  i.  5. 
Mark  vi.  47.  Matthew  has  employed  the  word  in  this  exten- 
sive sense  here,  pointing  out  the  latter  part  nf  the  .Jewish 
night,  that  which  immediately  precodeil  the  rising  nf  the  sun, 
and  not  that  first  part  which  we  call  l]\e.  evening.  The  trans- 
action mentioned  here,  evidently  look  place  early  on  the  morn- 
ing of  the  third  day  after  our  Lord's  cruciti.Kion;  what  is  call- 
ed our  Sunday  morning,  or  first  day  of  the  next  week. 

Came— to  see  the  sepulchre.]  That  is,  they  set  out  at  this 
time  in  order  to  visit  the  tomb  of  our  Lord,  and  also  to  weep 
there,  John  xi.  31,  and  to  embalm  the  body  of  our  Lord,  Jjike 
xxiv.  1.  St.  Matthew  omits  Mary  Salome,  mentioned  by 
Mark;  and  .foanna,  the  wifeof  Chuza,  Herod's  steward,  men- 
tioned by  Luke.  The  other  Mary  was  the  wile  of  Cleopas. 
and  mother  of  James  and  .Iu.^os,  mentioned  before,  chap,  xxvii. 
56.     Were  not  Mary  ami  Salome  two  distinct  persons  1 

2.  A  great  earthquake]  XeKr/iag  ;  a  shul.-ing  or  commotion  of 
nny  kind:  probably  the  word  means  no  in.iie  than  the  confu- 
sion caused  among  the  guards  by  the  angnl's  appearance; 
fill  this  had  taken  place  before  the  women  reached  the  se- 
pulclirc. 


5  And  the  angel  answered,  and  said  unto  the  women,  Fear 
not  ye :  for  I  know  that  ye  seek  Jesus  which  was  crucified. 

6  He  is  not  here :  for  he  is  risen,  f  as  he  said.  Come,  see  the 
place  where  the  Lord  lay. 

7  And  go  quickly,  and  tell  his  disciples  that  he  is  risen  from 
the  dead;  and,  behold,  ^  he  goeth  befoi-e  you  into  Galilee; 
there  shall  ye  see  him  :  lo,  I  have  told  you. 

8  And  they  departed  quickly  from  the  sepulchre  with  fear 
and  great  joy ;  and  did  run  to  bring  his  di.sciples  word. 

9  ii  And  as  they  went  to  tell  his  disciples,  behold,  ''Jesus  met 


The  angel  of  the  Lord  descended  from  heaven]  Matthew  is 
very  particular  in  tliis,  to  show  that  the  word  angel  is  not  to 
be  taken  in  the  sense  of  an  ordinary  m.essenger^v:]^o  might 
have  come  from  Joseph  of  Arimathea,  or  from  any  other  :  but 
in  the  sense  of  an  extraordinary  messenger,  who  descended 
from  God,  out  of  heaven,  for  this  very  purpose.  It  is  likely 
tliat  the  angel  had  descended,  rolled  away  the  stone,  and  was 
sitting  on  it,  before  the  women  reached  the  tomb. 

3.  His  countenance]  His  appearance,  17  liza  avrov  ;  or,  his 
face,  for  so  the  word  is  used  in  some  of  the  best  Greek  writers. 
It  seems  from  Mark  xvi.  5.  that  this  angel  had  assumed  the 
appearance  of  a  young  man. 

Like  lightning]  Coruscations  of  glory  continually  flaming 
from  his  face.  This  might  produce  Ihe  confusion  mentioned 
ver.  2. 

His  raiment  tchite  as  snotr]  He  was  clothed  in  garmenta 
emblematical  of  tlie  glad  tiditigs  which  he  came  to  announce. 
It  wouhl  have  been  inconsistent  witli  the  message  he  brought, 
had  the  angel  appeared  in  black  robes,  such  as  those  prepos- 
terously wear,  who  call  themselves  his  successors  in  the  mi- 
nistry of  a  once  suffering,  but  now  risen  and  highly  exalted 
Saviour.  But  the  world  is  as  full  of  nonsense  as  of  sin  ;  and 
who  can  correct  and  bring  it  to  reason  and  piety  7 

4.  The  keepers — became  as  dead  men]  Gixl  can  by  one  and 
the  same  means,  comfort  his  servants  and  terrify  his  enemies. 
The  resurrection  of  Olirist  is  a  subject  of  terror  to  the  servants 
of  sin,  and  a  subject  of  consolation  to  the  sons  of  God  ;  because 
it  is  a  proof  of  tiic  resurrection  of  both,  the  one  to  shame  and 
everl.Hstiug  contempt :  the  other  toelern.d  glory  and  joy. 

.5.  I  know  that  ye  seek  Jesus]  Speaking  after  the  manner 
of  men,  these  wcmen  deserved  to  be  the  firet  witnesses  of  th« 
resurrection  of  Christ:  during  life  ihey  ministered  to  hiip, 
and  in  death  they  were  not  divided.   They  attended  him  to  t)w 

I3i) 


Christ  meets  his  disciples,  and 


ST.  MATTHEW. 


directs  tliem.  to  preach  the  Gospei-'. 


them,  saying,  All  hail.  And  they  came.and  Jield  hiia  by  the 
feet,  and  worshipped  him. 

10  Then  said  Jesus  unto  them.  Be  not  afraid :  go  tell  my 
brethren  that  they  go  into  Galilee,  and  there  shall  tliey  see  me. 
•  11  II  (Now  when  they  were  going,  behold,  some  of  the  watch 
came  into  the  city,  and  showed  unto  the  chief  priests  all  the 
things  that  were  done.  ,  ,     , 

12  And  when  they  were  assembled  with  the  elders,  and  had 
■taken  counsel,  they  eave  large  money  unto  the  soldiers, 

1-3  Saying,  say  ye,  His  disciples  came  by  night,  and  stole  him 
<away  while  we  slept. 

14  And  if  this  come  to  the  governor's  ears,  we  will  persuade 
'him,  and  secure  you.  ^ 

15  So  they  took  the  money,  and  did  as  they  were  taught :  and 

nSeelnaO.R.  Rom  8  39.  Heb  S-U— b  Ch.26.?!;.  Vcr.7— c  Dan  7. 13,14.  Ch.U. 
S7  fclS  33.  X.uke  1  32,&10a2.  .Tohn  3.  35.  &  5- 22.&  13.3.&  17.2.  Ads  2.36.  Rom. 
149    lCor,15.27.   Eph.l.lO.Sl.   Plnl,2.9,  U).  Beb.l.a.&S.S.   1  P«,3.22.   Kev.17.14. 


CKOss,  notwithstanding  their  attachment  to  him  exposed  them 
to  tlie  most  imminent  danger;  and  now  they  come  to  watch 
.and  weep  at  his  tomb.  The  common  opinion  is,  that  women 
are  more  ^cA^fe  and  less  cff!<ra^eo!/s  than  men.  The  reverse 
of  this  I  believe  to  be  the  truth,  in  those  who  are  thoroughly 
converted  to  God  ;  and  who  previously  to  conversion,  whether 
Tnan  or  woman,  can  be  trusted  in  any  case  1 

6.  Come,  see  the  place]  The  tomb  in  which  our  Lord  was 
laid,  was  no  doubt  like  the  rest  of  the  .lewish  burying  places, 
a  receptacle  for  the  several  dead  of  a  whole  family,  divided 
into  separate  niches,  where  eacli  had  his  place.  Come  and 
■see  the  place— was  tantamount  to,  come  and  see  the  niche  in 
whicli  he  was  laid— it  is  now  empty— nor  was  there  any  other 
body  in  the  place,  for  the  tomb  was  a  new  one,  in  which  no 
man  had  ever  beer,  laid,  John  xix.  41.  so  there  could  be  no  de- 

'Ception  in  the  case. 

7.  Go  quickly  and  tell  his  disciples]  Thus  these  faithful 
women  proclaim  the  Gospel  to  those,  who  were  afterward  to 
be  the  teachers  of  the  whole  human  race  !  Behold  what  honour 
<5od  puts  upon  tlwse  who  persevere  in  his  truth,  and  continue 
.to  acknowledge  him  before  men  ! 

That  he  is  risen  fromthedead]  There  is  a  remarkable  say- 
ing of  R.  Ji/dah  Hakkodesh,  wliich  some  critics  quote  on  this 
subject.  "  After  THREE  days  the  soul  of  the  Messiah  shall 
EETtTRN  to  its  body,  and  he  shall  go  out  of  that  stone  in  which 
lie  shall  be  boried." 

Goeth  before  you  into  Galilei]  As  himself  promised,  chap. 
jcxvi.  32. 

8.  They  de-parted,  quickly  frorix  the  sepulchre]  At  the  de- 
sire of  the  angel  they  went  into  the  tomb,  to  have  the  fullest 
certainty  of  the  resurrection. 

fear  and  great  joy]  Fear,  produced  by  the  appearance 
■of  this  glorious  messenger  of  G.^d  ;  and  great  joy  occasioned 
by  the  glad  tidings  ofthe  resurrection  of  their  Lord  and  Mas- 
ter. At  the  mention  of  unexpected  good  news,  fear  and  joy 
are  generally  intermingled. 

—  Vix  sum  apud  me,  ita  animus  cotnmoius  es<  metu, 

Spe,  gaudio,  mirando  hoc  tanto,  tarn  re.pentino  bono. 
5  Terrent.  Anrlr.  v.  94.5 

"f  am  almost  beside  myself,  my  mind  is  so  agitated  with 
.fear,  hope,  and  joy,  at  this  unexpected  good  news." 

9.  And  as  tliey  treni  to  tell  his  disciples]  This  clause  is 
wanting  in  the  Co.lex  Vatican,  and  Codex  BezcE,  and  in  twen- 
ty others,  and  in  most  of  the  Versions.  The  omission  is  ap- 
proved by  Mill,  Bengel  and  Sclimid.  Griesbach  leaves  it  in 
the  text  with  a  note  of  doubtfulness.  It  appears  to  be  super- 
fluous. To  connect  this  with  the  next  clause,  the  particle  koX, 
and,  is  obliged  to  be  suppressed  in  all  the  translations.  I 
think  the  verse  should  begin  with,  And  behold  he  goeth,  (ic. 

iand  the  former  clause  bo  suppressed.  Probabiliter  delenda, 
says  Professor  White,  in  his  Criseois  Qriesbachiance,  speak- 
ing ofthe  preceding  words. 

Jesics  met  them]  Christ  bestows  his  graces  and  consolations 
i%.y  degrees,  first  by  his  angels,  and  then  by  himself.  He  does 
not  reveal  himself  to  incredulous  and  disobedient  souls  ;  he 
appears  not  even  to  those  women  till  he  has  tried  their  faith 
anil  obedience  bv  his  ministering  angels. 

All  hail]  7)ale  pej-e  s«,  health  be  to  you !  Anglo-Saxon,— Xai- 
<f)tTt,  be  ye  safe,  rejoice. 

IQ.  Be  not'afraid]  They  were  seized  with  fear  at  the  sight 
ofthe  angel ;  and  tliis  was  now  renewed  by  the  unexpected 
.appearance  of  Christ.     See  the  note  on  ver.  8. 

Go  tell  my  brethren]  This  is  ihe  first  time  our  Lord  called 
his  disciples  by  this  endearing  name  :  they  no  doubt  thouglit 
"that  their  Lord  would  reproach  iheui  with  their  past  cowardice 
and  infidelity;  but  in  speaking  thu.',  he  gives  them  a  full  as- 
isnrauce  in  the  most  tender  terms,  that  all  that  was  past,  was 
.as  buried  for  ever. 

M.-SomeofthciDatch]  Or  guards.  Probably  the  rest  still 
remained  tn.Vne  tomb,  waiting  for  orders  to  depart  ;  and  had 
sent  these,  to  intimate  to  their  employers  the  things  that  had 
'taken  place. 

12.  With  the  e'ders]  That  is,  the  senators  of  the  great  san- 
hcdi  im  or  Jewish'counselof  state;  elsewhere  called  lite  elders 
of  the  people  ;  they  could  now  meet,  as  the  Sabbath  was  over. 

l.i.  His  disciples  came  by  night]  Tliis  was  as  absurd  as  it 
vrasfalae.  On  one  hand  the  terror  of  the  disciples,  the  small- 
ness  of  their  number  (only  eleven)  and  their  almost  total  want 
-of  faith.  On  tlic  other,  the  great  danger  of  such  a  b'lld  enter- 
jprise,  the  number  of  armed  men  who  guarded  the  tomb, 
J40 


this  saying  is  commonly  reported  among  the  Jews  until  thia 
day.) 

16  ii  Then  the  eleven  disciples  went  away  into  Galilee,  into  a 
mountain  ^  where  Jesus  had  appointed  them. 

17  And  when  they  saw  him.  they  worshipped  him  :  but  some 
doubted. 

18  Ii  And  .Tesus  came  and  spake  unto  them,  saying,  '  All  pow- 
er is  given  unto  me  in  heaven  and  in  earth. 

19  d  Go  ye  therefore,  and  *  teach  fall  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost. 

20  *  Teaching  them  to  observe  all  things  whatsoever  I  have 
commanded  you:  hand,  lo,  I  am  with  you  alway,  even  unto 
the  end  of  the  world.    '  Amen. 

d  Mark  16.15— elsa.fS.lO.  Luke24.47.  Acts2.33,39.  Rom. 10.19.  Col. 1.23.— 
f  Oi-,  make  .lisciples,  or,  Chrisiians  of  all  naiions.— j  Johrv  14.  14— IS.  Acta  3.42. 
1  Tim. 6. 14— h  dills'!— 19.&'24.3,  2Tim.2.2.— i  1  Cor.14.16. 


the  authority  of  Pilate,  and  of  the  sanhedrim,  must  render 
such  an  imposture  as  this  utterly  devoid  of  credit. 

Stole  him  away  tchile  we  slept.]  Here  is  a  whole  heap  of 
absurdities.  1st.  Is  it  likely  that  so  many  men  would  all  fall 
asleep  in  the  open  air,  at  once'?  2dly.  Is  it  at  all  probable  tlial 
a  Roman  guard  should  be  found  off  their  watch,  much  less 
asleep,  when  it  was  instant  death  according  to  the  Roman  mi- 
litary laws,  to  be  found  in  this  state  7  3dly.  Could  they  be  so 
sound  asleep  as  not  to  awake  with  all  the  noise  which  must 
be  necessarily  made  by  removing  the  great  stone,  and  taking 
away  the  body  1  4thly.  Is  it  at  all  likely  that  these  disciples 
could  have  had  time  sufficient  to  do  all  this,  and  to  come  and 
return  without  being  perceived  by  any  person  1  And,  5thly.  If 
they  were  asleep,  how  could  they  possibly  know  that  it  was 
the  disciples  that  stole  him,  or  indeed  that  any  person  or  per- 
sons stole  him !  for  being  asleep,  they  could  see  no  person. 
From  their  own  testimony,  therefore,  the  resurrection  may  be 
an  fully  proved  as  the  theft. 

14.  if  this  come  to  tlie  governor's  ears]  Pilate — rre  will  per- 
suade him,  that  it  is  for  his  own  interest  and  honour  to  join  in 
the  deception— and  we  will  render  you  secure — wc  will  take 
care  that  you  shall  not  sufferthat  punishment  for  this  pretend- 
ed breach  of  duty  which  otlierwise  you  might  expect. 

1.5.  Until  this  day.]  That  is  to  say,  the  time  in  which 
Matthew  wrote  his  Gospel ;  which  is  supposed  by  some  to  have 
been  eight,  by  others  eighteen,  and  by  others  thirty  years  af- 
ter our  Lord's  resurrection. 

16.  Then  the  eleven  disciples  went]  Wlien  the  women  went 
ana  told  them  that  they  had  seen  the  Lord,  and  tlxit  he  had 
promised  to  meet  them'in  Galilee.  From  the  eleventh  to  the 
fifteenth  verse  inclusive,  should  be  read  in  a  parenthesis,  as 
the  sixteenth  verse  Is  the  continuation  ofthe  subject  mention- 
ed in  the  tenth. 

17.  But  some  doubted.]  That  is,  Thomas  only  at  first  doubt- 
ed. The  expression  simply  intimates,  that  they  did  not  all 
believe  at  tliat  time.  See  the  same  form  noticed  on  chap, 
xxvi.  8.  and  chap,  xxvii.  44. 

18.  And  Jesus  came  and.  spake  unto  them]  It  is  supposed 
by  some,  that  the  reason  why  any  doubted,  was,  that  when 
they  saw  Jesus  at  first,  he  was  at  a  distance  :  but  when  he  came 
up,  drew  near  to  them,  they  were  fully  persuaded  of  the  iden- 
tity of  his  person. 

All  power  is. given  unto  me]  Or,  All  authority  in  heaven 
and  upon  earth  is  givfn  iinto  me.  One  fruit  of  the  suflerings 
and  resurrection  of  Christ  is  represented  to  be,  his  having 
authority  or  right  in  heaven  to  send  down  the  Holy  Spirit — to 
raise  upliis  followers  thither— and  to  crown  them  in  the  king- 
dom of  an  endless  glory.  In  earth,  to  convert  sinners— to 
sanctify,  protect,  and  perfect  his  church  ;  to  subdue  all  nations 
to  himself;  and  finally  to  judge  all  mankind.  If  Jesus  Christ 
were  not  equal  with  the  Father,  could  he  have  claimed  this 
equality  of  power,  without  being  guilty  of  impiety  and  blas- 
phemy ?  Surely  not;  and  does  he  not,  in  the  fullest  manner, 
assert  his  Godhead,  and  his  equality  with  the  Father,  by 
claiming  and  possessing  all  the  autliority  in  heaven  and  earth  i 
i.  e.  all  the  power  and  authority  by  wliich  both  empires  are 
governed  % 

19.  Go  ye  therefore]  Because  I  have  the  authority  aforesaid, 
and  can  send  whomsoever  I  will,  to  do  whatsoever!  please:— 
teach,  liadnTCXxrare,  make  disciples  of  all  nations,  bring  them 
to  an  acquaintance  with  God,  who  bouglit  them,  and  then 
baptize  them  in  ike  name  ofthe  rather.  It  is  natural  to  s^ip- 
pose,  that  adults  were  the  first  subjects  of  baptism  ;  for  as 
the  Gospel  was  in  a  peculiar  manner  sent  to  the  Gentiles,  they 
must  hear  and  receive  it,  before  tiiey  could  be  expected  to  re- 
nounce their  old  prejudices  and  idolatries,  and  come  into  the 
bonds  of  the  Christian  covenant.  But  certainly  no  argument 
can  be  drawn  from  this  concession  against  the  baptism  of 
children.  When  the  Gentiles  and  .Tews  had  received  the  faith 
and  blessings  of  the  Gospel,  it  is  natural  enough  to  suppose 
tliey  should  wish  to  get  their  children  incorporated  with  the 
visible  church  of  Christ;  especially  if,  as  many  pious  and 
learned  men  have  believed,  baptism  succeeded  to  circumci- 
sion, which  I  think  has  never  yet  been  disproved.  The  apos- 
tles knew  well  that  the  .lews  not  only  circumcised  the  children 
of  proselytes,  but  also  baptized  theiii,  and  as  they  now  receiv- 
ed a  commission  to  teach  and  proselyte  all  the  nations,  nnd 
baptize  them  in  the  name  ofthe  Holy  Trinity,  they  must  ne- 
cessarily understand  tliat  infants  were  included;  nor  could 
they,  the  custom  of  tli,e  couotry  being  considered,  have  under- 


Concluding  observations  on 


CHAPTER  XXVIII. 


the  Gospel  of  St.  Matthew. 


stood  our  Lord  differently,  unless  he  had,  in  the  most  express 
terms,  said,  that  tliey  were  net  to  baptize  children,  whicli  nei- 
ther he  nor  his  apostles  ever  did.  And  ns  to  the  objection, 
that  the  baptized  were  oblii;ed  to  profess  tliclr  faith,  and  that, 
therefore,  only  adults  should  be  baptized,  there  is  no  weight 
at  all  in  it;  because,  what  is  sp  )keii  of  such,  refers  to  those 
who,  only  at  that  pt;riod  of  life,  lieard  the  Gospel,  and  were  not 
born  of  parents  who  had  been  Christians  ;  therefore  they  could 
not  have  been  baptized  ia'o  the  Christian  faith,  forasmuch  as 
no  such  faith  was,  at  their  infancy,  preached  in  the  world. 
That  the  children  and  even  infants  of  proselytes,  were  bap- 
tized among  the  Jews,  and  reputed  in  consequence  clean, 
ai«i  partakers  of  the  blessings  of  the  covenants,  see  proved 
at  large  by  WeLstein,  in  his  note  on  Matt.  iii.  16.  See  the  note 
on  chap.  iii.  6.  and  particularly  on  Mark  xvi.  16. 

In  the  natne  nf  the  Father,  '&c.]  Baptism,  properly  speak- 
ing, whether  administered  sy  dipping  or  Eprinklim;,  signifies 
a  full  and  eternal  consecration  of  the  person  to  the  service 
and  honour  of  that  Being  in  whose  name  it  is  administered  ; 
but  this  consecration  can  never  be  made  to  a  creature ;  there- 
fore the  Father,  and  the  Sun,  and  tlie  Holy  Spirit,  arc  not 
creatures.  Again,  baptism  is  not  made  in  the  name  of  a 
quality  or  attribute  of  the  Divine  Nature  ;  therefore  the  Fa- 
ther, and  the  <S'07i,  and  the  Holy  Spirit,  are  not  qualities  or  at- 
Iriliutes  of  the  Divine  Nature.  The  orthodox,  as  they  are  term- 
ed, have  generally  considered  this  text  a  decisive  proof  of  tiie 
doctrine  of  the  Holy  Trinity;  and  what  else  can  tliey  draw 
from  it!  Is  it  possible,  for  words  to  convey  a  plainer  sense 
than  these  do  1  And  do  they  not  direct  every  reader  to  con- 
sider the  Father,  tlie  Son,  and  the  Holy  Spirit,  as  three  dis- 
tinct Persons  7  "  But  this  I  can  never  believe."  I  cannot  help 
that — you  sliall  not  be  persecuted  by  me  for  differing  from  my 
opinion.  I  cannot  go  over  to  you  :  I  must  abide  by  what  I  be- 
lieve to  be  the  meaning  of  the  Scriptures.  Dr.  Lightfoot  has 
some  good  thoughts  on  this  commission  given  to  the  apos- 
tles: 

"I.  Christ  commands  them  to  go  and  baptize  the  nations  : 
but  how  much  time  was  past  before  such  a  journey  was  fa- 
ken  !  And  when  the  time  was  come  that  this  work  should  be 
begun,  Peter  doth  not  enter  upon  it  without  a  previous  admo- 
nition given  him  from  heaven.  And  tliis  was  occasioned 
hereby,  that  according  to  the  command  of  Christ,  the  Gospel 
was  first  to  be  preached  to  .hidea,  Samaria,  and  Galilee. 

"II.  He  commands  them  to  baptize  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy  Ghost ;  but  among  the 
Jews  they  baptized  only  in  the  name  of  Jesus,  see  Acts.  ii. 
38.  and  viii.  16.  and  xix.  5.  For  this  reason,  that  thus  tlie 
baptizers  might  assert,  and  the  baptized  confess,  Jesus  to  be 
the  true  Messias ;  which  was  chiefly  controverted  by  the 
Jews.  Of  the  same  nature  is  that  apostolic  blessing,  Grace 
and  peace  from  God  the  Father,  and  from  our  Lord  Jesus 
Christ.  Where  then  is  the  Holy  Ghost !  He  is  not  excluded, 
however  he  be  not  named.  The  Jews  did  more  easily  con- 
tent to  the  Spirit  of  the  Messias,  which  they  very  much 
celebrate,  than  to  the  person  of  the  Messias.  Above  all 
others  they  deny  and  abjure  Jesus  of  Nazareth.  It  belonged 
to  the  Apostles  therefoie,  the  more  earnestly  to  assert  Jesus 
(to  be  the  Messias)  by  how  much  the  more  vehemently  they 
opposed  him  :  which  being  once  cleared,  the  acknowledging 
of  the  Spirit  of  Christ  would  be  introduced,  without  delay 
or  scruple.  AToses  (in  Exod.  vi.  14.)  going  about  to  reckon 
up  all  the  tribes  of  Israel,  goes  no  further  than  the  tribe  of 
Levi.;  and  takes  up  with  that  to  which  his  business  and  story 
At  that  present  related.  In  like  manner  the  apostles,  for  the 
present,  baptize  in  the  name  of  Jesus,  and  bless  in  the  name 
of  the  Father  ami  of  Jesus,  that  thereby  they  might  more 
firmly  establish  the  doctrine  of  ^esus  which  met  with  such 
sharp  and  virulent  opposition  ;  which  doctrine  being  esta- 
blished among  them,  they  would  soon  agree  about  the  Holy 
Ghost. 

"  III.  Among  the  Jews,  the  controversy  was  about  the  true 
Messias;  among  the  Gentiles,  about  the  true  God.  It  was 
therefore  proper  among  the  Jews  to  baptize  in  the  name  of 
Jesus,  that  he  might  be  vindicated  to  be  the  true  Me.9sias. 
Among  the  Gentiles,  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost;  that  they  might  be  hereby  in- 
structed in  the  doctrine  of  the  true  God. — Let  this  be  particu- 
Jarly  noted. 

"IV.  The  Jews  baptized  proselytes,  into  the  name  of  the 
Father,  that  is,  into  the  profession  of  God,  whom  they  called 
by  the  name  of  Father.  The  a))ostl"s  baptize  the  Jetos  into 
the  name  of  Jesus  the  Son,  anu  tlie  (Jentiles  into  the  7tame 
of  the  Father,  and  of  the  Son,  and  of  the  Iluly  Ghost. 

••V.  The  Father  hath  revealed  liimself  in  the  Old  Cove- 
nant; the  Son  in  the  New;  in  human  flesh  by  his  miracles, 
•doctrine,  resurrection,  and  ascension  ;  the  Holy  Ghost  in  his 
gifts  and  miracles.  Thus  the  doctrine  of  the' ever  blessed 
Trinity  grew  by  degrees  to  full  maturity.  For  tlie  arriving  to 
the  acknowledgment  of  which,  it  was  incumbent  upon  all  who 
pr<jfessed  the  true  God  to  be  three  in  one,  to  be  baptized  into 
nis  name."    I.ightfoot's  Works,  Vol.  II.  p.  27-1. 

20.  Teaching  t/iem  to  observe  all  things.]  Men  are  ignorant 
of  divine  things,  and  must  be  taught.  Only  those  can  be 
considered  as  proper  teachers  of  tlie  ignorant,  wlio  are  tho- 
roughly instructed  in  whatsoever  Christ  has  commanded. 
Persons  who  are  entrusted  with  the  public  ministry  of  the 
word,  should  take  care  that  thej-  teach  not  human  creeds  and 


confessions  of  faith,  in  place  of  the  Sacred  Writings;  but 
those  things,  and  those  only,  which  Jesus  has  commanded. 

And,  to,  I  am  with  you  alicay]  Kac  liuv  eyoi  fiiO'  v/jluiv 
tiiii  ■xaaaf  TUi  rtuepai — literally.  Behold  I  am  with  you  every 
day.  A  minister  of  Christ  should  consider,  that  while  his 
soul  simply  and  uniformly  follows  Jesus,  he  shall  be  made  a 
constant  instrument  of  bringing  many  sons  and  daughters  to 
glory.  The  dark,  it  is  true,  must  be  enlightened,  the  igno- 
rant instructed,  the  profligate  reclaimed,  the  guilty  justified, 
and  the  unholy  sanctified;  and  who  is  sufficient  for  this 
work?  He,  with  whom  the  Son  of  God  is  every  day,  and 
none  other. 

Unto  the  end  of  the  world]  Some  translate,  tojf  rij!  (rvvrt- 
Xr.iai  Tuv  at(ovoi,  to  the  end  of  this  age:  meaning  the  apostolic 
age,  or  Jewish  dispensation,  and  then  they  refer  the  promise 
oir  Christ's  presejtce  to  the  working  of  miracles,  and  explain 
this  by  Mark  xvi.  17 — 19.  By  my  name  they  shall  cast  out 
de/noii.i,  &c.  &c.  But  though  the  words  are  used  in  this  sense 
in  several  places,  see  chap.  xiii.  39,  40,  49.  and  xxiv.  3.  yet  it 
is  certain  they  were  repeatedly  used  among  the  primitive  ec- 
clesiastical writers,  to  denote  the  consummation  of  all  things  ; 
and  it  is  likely  that  this  is  the  sense  in  which  they  are  used 
here,  which  the  Anglo-Saxon  has  happily  expressed  :  Anb  Ic 
boo  )iiib  eop  ealle  ba;?af  oB  populbe  se-enbun  je — And  1,  be, 
with  you  all  days,  until  trnrld  ending ;  and  this  is  indispen- 
sably necessary,  because  the  presence  and  influence  of  Jesus 
(Jhrist  are  essentially  requisite  in  every  age  of  the  world,  to  en- 
lighten, instruct,  and  save  the  lost.  The  promise  takes  in  not 
only  the  primitive  apostles,  but  also  all  their  s!(cce."r.sors  in  the 
Christian  ministry,  as  long  as  the  earth  shall  endure. 

Amen.]  This  word  is  omitted  by  some  of  the  oldest  and 
most  authentic  MSS.  and  by  some  Versions  and  Fathers. 
When  it  is  considered,  that  the  word  amen  simply  means  so 
be  it !  we  may  at  once  perceive  that  it  could  not  be  added  by 
our  Lord.  For  our  Lord  could  not  pray  that  his  own  will 
might  be  done,  or  his  own  promise  fulfilled.  The  word  is, 
therefore,  utterly  impertinent  as  a  part  of  the  sacred  text,  and 
could  neither  have  been  added  by  our  Lord,  nor  by  the  evan- 
gelist. The  amens  at  the  end  of  the  sacred  books,  have  no 
other  authority  than  what  they  derive  from  the  transcriber.? 
of  copies ;  and  at  best  are  only  to  be  considered  a^the  pious 
wish  of  the  writer,  or  of  the  church,  that  the  promises  con- 
tained in  the  sacred  volume  may  be  accomplished. 

In  the  MSS.  and  Versions  there  are  various  subscription."!, 
or  epigraphs,  to  this  Gospel ;  the  following  are  the  principal. 

"The  CJospel  according  to  Matthew — written  by  him  in  Je- 
rusalem— in  Palestine — in  the  East^in  the  Hebrew  dialect— 
in  Hebrew — eight  years  after  the  ascension  of  Christ — inter- 
preted by  John— by  James  the  brother  of  the  Lord." 

The  subscription  in  some  copies  of  the  Arabic  version  is 
very  full  :  "The  end  of  the  copy  of  the  (iospel  of  Matlhew 
the  apostle.  He  wrote  it  in  the  land  of  Palestine,  by  inspira- 
tion of  the  H(dy  Spirit,  in  the  Hebrev.-  tongue,  eight  yeara 
after  the  bodily  ascension  of  Jesus  the  Messiah  into  heaven, 
in  the  first  yearof  the  reign  of  Claudius  Cesar,  king  of  Rome." 

These  are  sufficient  to  show  how  little  credit  should  be  at- 
tached to  the  subscriptions  found  at  the  end  of  the  sacred 
books,  either  in  the  MSS.  or  in  the  Versions. 

1.  In  concluding  my  notes  on  this  evangelist,  I  cannot  ex- 
press myself  better  than  in  the  words  of  the  late  Mr.  Wake- 
field, to  whom  this  commentary  has  been  in  many  instances 
indebted.  "  I  have  now  finished  my  observations  on  the  Gos- 
pel of  Matthew:  a  piece  of  history,  it  must  be  acknowledged, 
the  most  singular  in  its  composition,  the  most  wonderful  in 
its  contents,  and  the  most  important  in  its  object,  that  was 
ever  exhibited  to  the  notice  of  mankind.  For  simplicity  of 
narrative,  and  an  artless  relation  of  facts,  without  any  ap- 
plause or  censure,  or  digressive  remarks  on  the  part  of  the 
historian,  upon  the  charactei-s  introduced  in  it;  without  any 
intermixture  of  his  own  opinion,  upon  any  subject  whatsoev- 
er :  and  for  a  multiplicity  of  internal  marks  of  credibility  this 
Gospel  certainly  has  no  parallel  among  human  productions." 

2.  One  thing  the  pious  and  intelligent  reader  has,  no  doubt, 
already  noticed  ;  there  is  not  one  truth,  or  doctrine,  in  the 
whole  oracles  of  God,  which  is  not  taught  in  this  evangelist. 
The  outlines  of  the  whole  spiritual  system  are  here  cor- 
rectly laid  down  :  even  Paul  himself  has  added  nothing  :  he 
has  amplified  and  illustrated  the  truths  contained  in  this 
Gospel :  but  even  under  the  direct  inspiration  of  the  Holy 
Ghost,  neither  he  nor  any  other  of  the  apostles  have  brought  to 
light  any  one  truth, the  prototype  of  which  has  not  been  found  in 
the  words  or  acts  of  our  blessed  Lord,  as  related  by  Matlhew, 
in  the  work  which  has  already  passetl  under  review.  The 
Gospel  by  St  Matthew  is  the  grand  text-book  of  Christianity ; 
the  other  Gospels  are  collateral  evidences  of  its  truth,  and 
the  Apostolic  Epistles  are  comments  on  the  text.  In  the 
commencement  of  this  work,  I  stated  my  wish,  "  to  assist  my 
fellow  labourers  in  the  vineyard  to  lead  men  to  him  who  is 
the  fountain  of  all  excellence,  goodness,  truth,  and  happi- 
ness : — to  magnify  his  law,  and  make  it  honourable  ; — to  show 
the  wonderful  provision  made  in  his  Gospel  for  the  recovery 
and  salvation  of  a  sinful  world — to  prove  that  (Jod's  great  de- 
sign is  to  make  his  creatures  happy  :  and  that  such  a  salva- 
tion as  it  becomes  God  to  give,  and  such  as  man  needs  to 
receive,  is  within  the  grasp  of  every  human  scul."  See 
General  Preface,  before  Genesis.  And  having  thus  far  done 
what  I  could,  iu  reference  to  these  great  and  important  pur- 

141 


The  mission,  preaching,  and 


ST.  MARK. 


success  of  John  the  Baptist, 


poses,  1iPre  I  resister  my  thanks  to  the  ever-blessed  God,  Fa- 
ther, Word,  andlloly  (Spirit,  that  he  has  permitted  me  to  cast 
my  mite  into  this  sacred  treasury,  to  add  my  feeble  testimony 
to  His  Eternal  Truth :  and  hns  spai-ed  me,  in  the  midst  of 
manv  infirmities  and  oppressive  labours,  to  see  the  conclusion 
of  tliis  Gospel,  a  consummation  which  I  had  long  devoutly 
wished,  l)ut  which  I  had  scarcely  hoped  ever  to  see  real- 
ized. 

May  the  divine  Author  of  this  sacred  book  give  the  reader 
a  heart-felt  experience  of  all  tlie  truths  it  contains,  make  and 
keep  him  wise  unto  salvation,  build  him  up  in  this  most  holy 
faith,  and  give  him  an  inheritance  aiiiongllie  blessed,  through 
Christ  Jesus,  the  Friend  of  mankind,  arid  the  Saviour  of  sin- 


nei-s;  who  is  the  Object  and  Evd  of  this  glorious  svstem  ■A 
truth.  And  to  Ilim,  with  the  Father  and  Eternal  Spirit,  be 
glory  and  dominion,  thanksgiving  and  obedience,  for  ever  and 
ever.     Amen  and  amen  ! 

For  an  explanation  of  the  Chronological  NoUs,  the  reader 
is  referred  to  the  Tables  at  the  end  of  the  Ads.  This  will 
explain  the  reason  why  the  crucifixion  of  our  Lord  appears, 
by  llie  notes  at  the  head  of  the  chapters,  to  have  taken  place 
in  this,  ticejitij-ninth  yea/r  of  his  Pge;  because  the  rxilgar  or 
common  reckoning  is  Jour  years  short ;  tliese/ou?- years  being 
added,  will  bring  our  Lord's  deatlito  the  true  time,  viz.  thirty- 
three  years  from  his  birth.  This  note  the  reader  will  have 
the  goodness  to  bear  in  mind. 


END  OF  THE  NOTES  ON  THE  GOSPEL  OF  ST.  MATTHEW. 


PREFACE  TO  ST.  MARK. 


For  an  explication  of  the  word  Gospel,  and  the  title  Saint, 
tlie  reader  is  referred  to  tlie  Preface  to  Matt.  p.  ii — v. 

Mark.  This  person  is  tlie  second  in  the  commonly  received 
order  of  the  four  evangelists,  was  named  John  Mark,  and  was 
the  son  of  a  pious  woman  called  Mary,  who  dwelt  at  Jerusa- 
lem: sl>e  was  an  early  believer,  and  Ihe  disciples  used  to 
inact  at  her  house.  Peter,  having  been  delivered  out  of  pri- 
son by  an  aiigcl,  came  to  tlie  house  of  Mary,  motlier  of  John 
whose  surname  was  Mark,  where  many  were  gatliered  toge- 
ther, praying.  Acts  xii.  12.  Tliis  very  lirst  mention  of  John 
Mark,  assures  us  of  Peter's  intimacy  in  tliat  family  :  it  is  al- 
most univensally  allowed,  that  Mark,  mentioned  by  Peter, 
1  Epist.  chap.  v.  13.  is  this  evangelist,  and  tliat  he  is  the  same 
With  him  wlio  is  called  sister's  son  to  Barnabas,  Col.  iv.  10. 
and  is  supposed  to  have  been  converted  by  Peter  to  the  Chris- 
tian faitli.  He  travelled  from  Jerusalem  to  Anlioch  with 
Paul  and  Barnabas,  Acts  xii.  25.  and  some  short  time  after,  he 
accompan.ied  them  to  other  countries  as  \,\\&\r  minister,  Acts 
xiii.  5.  When  they  returned  to  the  continent,  and  came  on 
Jiliore  at  Perga  in  Pamphylia,  he  dcpartedj'rom  them  and  re- 
turned to  Jerusalem,  ver.  13.  Afteru-ard,  he  would  liavegone 
with  Paul  and  Barnabas,  but  the  former  refused  to  take  him, 
b:'caiise  of  his  having  lel^t  them  at  Patnphylia  ;  Paul  and  Bar- 
nabas then  si'parated,  and  Mark  accompanied  his  uncle  Bar- 
nabas to  Cyprus,  Acts  xv.  3G — 41.  Afterward  Paul  and  he 
were  fully  "reconciled,  asevidently  appears  from  2  Tim.  iv.  11. 
7\ike  Mark  and  bring  him  with  thee  ;  for  lie  is  prnfi.lahle  to 
me  for  tlie  ministry.  TItis  appears  also  from  Philemon, 
ver.  24.  where  Mark  is  styled  VawVs  fellow-labourer ;  and 
from  Col.  iv.  10.  where  we  find  the  apostle  recommending  liim 
in  a  particular  manner  to  the  chvuch  of  God  at  that  place.  He 
is  generally  supposed  to  have  been  particularly  intimate  witli 
St.  Peter,  to  have  written  his  Gospel  at  Rome,  A.  D.  04.  and 
to  have  died  at  Alexandria  in  Egypt,  in  the  eighth  year  of  Ihe 
reign  of  Nero.  Dr.  Larbner  has  fully  proved  that  Slark  the 
evangelist,  m^i  John  Mark  nep'iew  to  Barnabas,  were  one 
and  tlie  same  person.     See  liis  Works,  vol.  vi.  p.  77,  &c. 

How  Mark  composed  his  Gospel,  is  a  question  not  yet  deci- 
ded among  learned  men.  Many  of  the  primitive  fathers, 
such  as  Papias,  Clemens  Alexundrinus,  Ireneeus,  'J'ertiil- 
lian,  Origen,  Eusebius,  &c.  believed  that  he  was  only  the 
nmanviensis  of  St.  Peter;  that  this  apostle,  througli  modesty, 
would  not  put  his  name  to  the  work,  but  dictated  tlie  whole 


account,  and  Mark  ^vrote  it  down  from  his  mouth.  St.  Augus- 
tine appears  to  liave  been  the  first  who  maintained  that  Mark 
abridged  St.  Matthew's  Gospel ;  and  that  it  is  not  to  be  con- 
sidered as  an  original  work — on  this  opinion,  several  re- 
marks will  be  made  in  tlie  course  of  tliese  notes.  Others  sup- 
pose that  Mark  compiled  it,  partly  out  of  Matthew's  Gospel, 
and  |)arlly  out  of  the  Gospel  of  Luke.  But  most  of  these  are 
conjectures  which  appear  to  have  very  little  foundation. 
Critics  are  also  divided,  concerning  the  language  in  which  it 
was  written,  and  the  people  to  whom  it  was  sent.  Some  have 
contended  f(n-  a  Latin  original,  because  of  several  Latin 
words  found  in  it,  such  as  aTTixiiXaTtop,  chap.  vi.  27.  Kcvrvpiuv, 
XV.  39,  44,45.  ovaartfiw,  xiv.  44.  But  such  words  are  better 
accounted  for,  by  supposing  that  his  Gospel  was  written  for 
the  use  of  the  Roman  people  :  and  that  it  is  on  tiiis  account,that 
he  wholly  passes  by  the  genealogy  of  our  Lord,  as  being  a 
point  of  no  consequence  to  Gentile  converts,  though  very  ne- 
cessary for  the  Jews,  and  especially  the  Jews  of  Pcdestine. 
That  it  was  originally  written  in  Greek,  is  a  point  now  ac- 
knowledged by  almost  all  learned  men. 

It  may  be  necessary  to  state  the  things  omitted  by  Mark  in 
the  beginning  of  his  Gospel,  which  are  mentioned  by  Mat- 
thew and  Luke. 

1.  The  PnEFACE,  found  in  Luke  and  .John,  chap.  i.  2.  The 
Conception  of  Elizabeth,  Luke  i.  5 — 25.  3.  The  Salutation 
of  Mary,  Luke  i.  20 — 38.  4.  Mary's  visit  to  Elizabeth,  Luke 
i.  39— 5G.  5.  John  Baptist's  birth,  Luke  i.  57—79.  6.  The 
Angel's  appearance  to  Jjsepjh,  Matt.  i.  18—25.  7.  The  Birth 
OF  Christ,  Matt.  i.  25.  Luke  ii.  1—7.  8.  The  Genealogy  op 
Christ,  Matt.  i.  1 — 17.  lukeiii.  1 — 76.  9.  The  appearance 
of  the  Angel  to  ihe  Shepherds,  Luke  ii.  8—20.  10.  The 
CiReuMCisioN  of  Christ,  Matt.  i.  25.  Luke  ii.  21.  11.  The 
Presentation  of  Christ  in  the  temp'e,  Luke  ii.  22 — 38.  12. 
Tlie  coming  of  the  Magi,  Matt.  ii.  1—12.  13.  The  Flight  into 
Egypt,  Matt.  ii.  13 — 15.  14.  Herod's  Murder  of  the  Inno- 
cents, Matt.  ii.  16 — 18.  15.  Tiie  Return  of  the  holy  family 
from  Egypt,  Malt.  ii.  19—23.  Luke  ii.  39.  16.  Christ's  Jour- 
ney to  Jerusalem  when  twelve  years  of  age,  Lukf  ii.  4'J — 18. 

From  tlie  particulars  enumerated  here,  it  appears,  that  the 
things  omitted  by  J)Iark,  are  also  omitted  by  Joh7i,  except  the 
Pre/ace  ;  and  th.at  St.  Luke  is  the  mfist  circumstantial. 

For  other  particulars  relative  to  this  Gospel,  see  at  the  end 
of  tlie  last  chapter. 


THE  GOSPEL  ACCORDING  TO  ST.  MARK. 


[For  Chronological  .S^ras,  see  at  the  end  of  tlie  Acts.] 


CHAPTER  I. 

The  mission,  preaching,  and  success  of  John  Baptist,  1 — 5.  His  manner  of  life,  6.  Proclaims  Christ,  and  baptizes  him  in 
Jordan,  7 — 11.  The  temptation  of  Christ,  12,  13.  John  being  put  in  prison,'  Christ  begins  to  preach,  14,  15.  He  calls  An- 
drew  and  Simon,  16 — 18.  James  and  John,  19,  20.  Teaches  in  Capernaum,  21,  22.  Casts  out  a  demon,  23— 2S.  Goes 
into  the  house  of  Simon,  and  heals  ids  mother-in-law,  29 — 31.'  Heals  many  diseased  persons,  32 — 34.  Goes  to  the  desert, 
and  is  followed  by  his  disciples,  3.')— 37.  Preaches  in  different  towns  and  synagogues  of  Galilee,  and  casts  out  devils,3S, 
39.     Cleanses  a  leper,  who  publishes  abroad  his  miraculous  cure,  40 — 45.     [A.M.  4030.  "A.  D.  26.     An.  Olymp.  CCI.  2.]         ■ 

THE  beginning  of  the  Gospel  of  Jesus  Christ,  "  the  Son  of 
God: 
2  As  it  is  written  in  the  prophets,  b  Behold,  I  send  my  mes- 
senger before  thy  face,  which  shall  prepare  tliy  way  before  thee, 

tt  Matiliew   14.  33.    LuliO  I    C5.    John   I,  34.— h  Malaclii  3.  I.     Mauhew  U.  10. 
Lulie  7.  27. 


NOTES. — Verse  1.  The  beginning  of  the  Gospel]  It  is  with 
the  utmost  propriety,  that  Mark  begins  the  Gospel  dispensa- 
tion by  the  preaching  of  John  tlie  Bnptist,  he  being  the. /bre- 
runner  of  Jesus  Christ,  and  the  first  proclaiiner  of  the  incar- 
nated IMessiah.  Gospel — for  the  meaning  of  the  word,  see  the 
preface  to  Matthew. 

Son  of  God]  To  point  out  hi=:  divine  origin;  and  thus  glan- 
cing at  his  miraculous  conception.  This  was  an  essential 
character  of  the  Messiah.  See  Matt.  xvi.  16.  xxvi.  03.  Luke 
xxii.  67,  <Kc. 

142 


3  '^  The  voice  of  one  crying  in  the  wilderness,  Prepare  ye  the 
way  of  the  Lord,  make  his  patlis  straight. 

4'i  .John  did  haptize  in  the  wilderness,  and  preach  the  bap- 
tism of  repentance  °  for  the  remission  of  sins. 

c  lsa.4n.3.    Moll. 3.3.  Luke  3.4.    .lolm  1.15,  23.— d  Mall.  3.  1.  Luke  3.3.    John  3. 


2.  As  it  is  written  in  the  prophets]  Rather,  As  it  is  written 
by  Isaiah  the  prophet.  I  think  this  reading  should  be  adopt- 
ed, instead  of  that  in  the  common  text.  It  is  the  reading  of 
the  Codex  Bezce,  Vatican,  and  several  other  INISS.  of  great 
repute.  It  is  found  also  in  the  Syriac,  Persic,  Coptic,  Arme- 
7iian.  Gothic,  Vulgate,  and  Itala  versions,  and  in  several  of 
Ihe  Fathers.  As  this  projihecy  is  found  both  in  Isaiah  and 
Malachi,  probably  the  reading  was  changed  to  tois  Trpont]- 
ran,  the.  prophets,  that  it  might  comprehend  both.  In  one  ot 
Asskman's  Syriac  copies,  both  Isaiah  and  Malachi  are  men- 


John  the  Baptist's  preaching. 


CHAPTER  I. 


Jesus  calls  several  disciples. 


5  "  Anil  there  went  out  )into  him  all  tlio  land  of  .Iiidea,  anil 
they  of  .JeniSiili3iii,  ami  were  all  baptiz'jil  of  hiui  in  the  liver 
Jordan,  confessing  tlieir  sins. 

G  And  John  was  i>clothc'd  with  camel's  hair,  and  with  a  girdle 
of  a  skin  about  his  loins ;  and  he  did  eat  °  locusts  and  wild 
lioiiey  ; 

7  And  preached,  saying,  •!  There  cometh  one  mightier  than  I 
after  me,  the  latchet  of  whose  sho^s  I  am  not  worthy  to  stoop 
down  and  unloose. 

8*1  indeed  have  baptized  yon  with  water :  but  he  shall  bap- 
tize you  f  with  the  Holy  Ghost. 

9  T  "■'  And  it  c^imo  to  p  iss  in  tUos,?  days,  th-it  Jesus  came  from 
Nazareth  of  Galilee,  and  was  bapliz«l  of  John  in  Jordan. 

10  I'  And  straightw.iy  coming  up  out  of  the  water,  he  saw  the 
heavens  ■  opened,  and  the  spirit  like  a  dove  descending  upon 
him  : 

11  And  there  cam«  a  voice  from  heaven,  sat/in^,  k  Thou  art 
my  beloved  Son,  in  whom  1  am  well  pleased. 

12  11  1  And  immediately  the  sspirtt  dnveth  him  into  the  wil- 
derness. 

13  And  he  was  there  in  the  wilderness  forty  days,  tempted  of 
Satan  ;  and  was  with  the  wild  beasts ; ""  and  the  angels  luinis- 
ternd  unto  him. 

14  T  "  Now  after  that  John  was  put  in  prison,  Josus  cnme  into 
Galilee,  "  preaching;  the  Gospel  of  ihe  kingdom  of  (Jod, 

15  And  saying,  P  The  time  is  fnllilli'd,  and  'the  kingdom  of 
God  is  at  hand  :  repent  ye,  and  believe  the  Gospel. 

10  1  '  Now  as  he  walked  by  the  sea  of  Galilee,  he  saw  Simon 

a  MaU.3.5.-b  Miut  H  4 -c  Lev  11  K.— .1  Man. 3    II. 
•  Aetsl  5.  fell    16  &  19  4.-f   ISO    44.3.     .Irel  ?  L-S 
Ifi.     ICor  U   13— i;   Mm.   3   1!.     Luke  3  CI.— h  Mm 
«lov«n,or,  rcni.-k  Fsj  a.7.   Moll  3.17.   Cli  9,7. 


.lohnl.??     Ac 

(9  13  -25.— 

1  Molt.  4.1.    l.ui;« 

CIS  a.  4.  Si  10.  A 

>.  til    1?, 

■Xr     Onl.  4.4.     Ppl.f 

3.  IG.     John  1 

8. Mori.  10.  27.    Luke 
38  — w  Luke  4.  33.- 

tioned.  See  all  the  authorities  in  Grieshncli,  2d  edit,  and  see 
the  parallel  place  in  iSIatthew,  chap.  iii.  3.  where  the  prophet 
Isaiah  is  mentioned,  which  seems  fully  to  establish  the  autho- 
rity of  this  reading. 

5.    The  voice  of  one  cr;//ng]    See  on  Matt.  iii.  1 — 3. 

4.  John]  The  original  name  is  nearly  lost  in  the  Greek 
I&>ai'i'?7s-,  and  in  the  I.alin  Johannes,  and  almost  totally  so  in 
the  Englisli  Joint.  The  original  n  ime  is  \'.n\rc>  Ye.hochanan, 
compnindod  of  pn  mn''  Yehoviih  chanan,  the  grace  or  mercy 
of  Jeliovdh :  a  most  proper  and  signilioant  name  for  the  fore- 
runner of  the  Garf  o/Ai.r,  GRACE.  It  was  John's  business  to 
proclaim  the  Oo'ipet  of  the  grace  of  God,  and  to  point  out 
that  Lamb  or  sacrifice  of  God,  which  takes  away  the  sin  of 
the  trorld. 

Par  the  remission  of  sins.]  Or,  toward  the  remis-^ion — :if 
a(pt'ni>.  They  were  to  repent,  and  be  l)aptiz"d  in  reference 
to  the  remission  of  sins.  UEPSNTANCE/Hepoced  the  soul  for 
it,  and  baptism  was  the  type  or  pledge  of  it.  t:cc  on  JIatt. 
iii.  2. 

5.  All  the  land]    Pee  on  Malt.  iii.  4—6. 

Confessing  thvir  sins]  It  was  an  invariable  custom  among 
the  Jews,  to  admit  no  proselytf  to  baptism,  till  he  had,  in  tlie 
most  solemn  manner,  ueclired  that  lie  for  ever  had  renounced 
all  idolatrous  wors!iip,  all  heat'ienisli  superstitions;  and  pro- 
mised an  entire  and  unreserved  siibinis-;ion  to  the  law  of 
Moses.  This  was  necessary  for  a  pToselytf  adult — a  e/ii'W  de- 
dicated to  Goil  by  baptism,  must  be  hroiight  np  in  tliis  faith. 

6.  John  was  clothed,  &c.]    S>e  the  note  on  iVlatt.  iii.  4. 

7.  77ie  latchet  aj  whose  shoes]  The  shoe  of  the  ancients, 
was  properly  only  a  sole  tied  round  the  foot  and  ankle  with 
ttrfn^s  or  thongs.     See  on  MatL  iii.  11. 

8.  /  indeed  have  baptised  you  with  water]  As  if  he  had 
ea!d  :  This  b.iptism  is  not  to  be  rested  in  ;  it  is  only  an  emhlem 
of  that  which  you  must  receive  from  him  who  is  mightier 
than  I.  It  is  he  only  who  can  communicnte  tlie  Holy  Spirit ; 
and  water  baptism  is  nothing,  but  as  it  points  out,  and  leads 
to,  the  baptism  of  the  Holy  Ghost.  The  subject  of  these  two 
verses  is  not  found  in  Matthew  nor  John  :  but  is  mentioned 
with  some  varying  circumstances  by  Luke,  chap.  iii.  16. 

9 — II.  See  the  subject  of  these  verses,  which  contain  the 
account  of  our  Lord's  baptism,  explained  Matt.  iii.  1-3 — 17. 

12.  The  Spirit  driveth  him]  Eit/3aAAti,  pnttcth  him  forth. 
St.  Matthew'says,  rhap.  iv.  1.  avqxQ.i,  was  brought  up.  See 
this  important  subject  of  our  Lord's  temptation  explained  at 
large,  Malt.  iv.  1—11. 

13.  With  Ihe  wild  beasts]  This  is  a  curious  circumstance, 
■which  is  mentioned  by  none  of  the  other  evangelists:  and 
seems  to  intimate,  that  he  was  in  the  mo.st  remote,  unfrequent- 
ed, and  savage  part  of  the  desert;  which,  together  with  the 
diabolic  influence,  fended  to  render  the  whole  scene  the  more 
horrid.  Perhaps  this  very  circumstance  is  mentioned,  as  em- 
blematical of  that  savage  and  brutal  cruelly,  with  which  he 
was  persecuted  to  death  by  the  Jews  and  Gentiles,  instigated 
thereto  by  the  malice  of  Satan. 

14.  Preaching  the  Gospel  of  ihekingdom]  See  the  notes  on 
Matt.  iii.  2.  and  on  the  olTlcc  of  the /jreacAer  or  herald,  at  the 
end  of  that  chapter. 

15.  The  time  is  fulfilled]  That  is,  the  time  appointed  for 
sending  the  Messiah:  and  particularly  the  time  specijied  by 
Djftiiel,  chap.  ix.  24 — 27.  Here  are  four  points  worthy  of 
deep  attention,  in  the  preaching  of  the  Son  of  God.  1.  Every 
thing  that  is  done,  is  according  to  a  ])lan  laid  by  the  divine 
Wi.sdom,  and  never  performed  till  the  time  appointed  was 
filled  up.  2.  That  the  kingdom  and  reign  of  sin  are  to  be  de- 
sUoyod,  and  the  kingdom  oi grace  aijd/icacert,  established  in 


and  Andrew  his  brother,  casting  a  net  into  the  sea:  for  they 
wr-re  fishers. 

17  And  Jesus  said  unto  them.  Come  ye  after  me,  and  I  wih 
make  you  to  become  f-.  hers  of  men. 

1"^  And  straiglitway'they  forsook  their  nets,  and  followed  him. 

19 'And  when  he  had  gone  a  little- furtlier  thence,  he  saw 
James  the  so7i  of  Zebedec,  and  John  his  brother,  who  also 
Wr-ie  in  the  ship,  mending  their  nets. 

20  And  straightway  he  called  them  :  and  they  left  their  fa- 
ther Zebedee  in  the  ship  with  the  hired  servants,  and  went 
after  him. 

21  "  And  they  went  into  Capernaum  ;  and  straightway  on  the 
Sabbath-day  iie  entered  into  the  synagogue,  and  taught. 

22  •  And  they  were  astonished  at  his  doctrine,  for  he  taught 
ihem  as  one  that  had  aulhority,  and  not  as  tiie  scribes. 

23  n  w  And  therp  was  in  their  synagogue  a  man  with  an  un- 
clean spirit ;  and  he  cried  out, 

24  Siiying,  Let  us  alone ;  *  what  have  we  to  do  with  thee,  thou 
Jesus  of  Nazareth  ?  art  thou  come  to  destroy  usl  1  know  thee 
wlio  thou  art,  the  Holy  One  of  God. 

25  And  Jesus  '"  rehuUed  him,  saying.  Hold  thy  peace,  and 
come  out  of  him. 

£0  .\nd  when  the  uticlean  spirit  'had  torn  him,  and  cried 
with  a  loud  voice,  he  came  out  of  him. 

27  And  they  were  all  aiiiazrd,  insomuch  that  they  questioned 
among  themselves,  saying,  What  thing  is  thisl  what  new  doc- 
trine i«  this!  for  Willi  aiitiiority  cominandeth  he  even  the  un- 
clean spirits,  and  they  do  obey  him. 

4.  a.-nDan  9 
ike  S   4  — 


.  8.  29.— y  Ver  34  - 


Luke  4.  3'.— V  Man.  Z 


their  pl;iie.  3.  That  the  kingdom  of  God,  and  his  reign  by 
grace,  begins  with  repentance  for  past  sins.  4.  That  tliis  reign 
of  grace  is  at  hand  ;  and  that  notliing  but  an  obstinate  perse- 
verance in  sin  and  impenitence,  can  keep  any  soul  out  of  it; 
and  that  now  is  the  accepted  time  to  enter  in. 

16.  As  he  walked  by  the  sea,  &c.]    See  on  Matt.  iv.  18—22. 

Andrew  Ids  brother]  Instead  of  the  common  reading,  aJcA- 
<p-)v  avTOV,  his  brother,  the  best  MSS.  and  versioi;s  have 
aoeXiprnf  Tov  Xi^iovos,  the  brother  of  Simon,  which  should  be 
received  into  the  text.  The  most  eminent  critics  approve  of 
this  reailins. 

21.  Capernaum]  See  Matt.  iv.  13. 

lie  entered  into  the  synagogue]  Their  synagogues — tv 
Trtis  auvayijiyaii  avrwv,  according  to  the  Syriac,  which  has  I'.iC 
word  in  the  plural. 

22.  As  one  that  had  authority]  From  God,  to  do  what  he  was 
doing:  and  to  teach  a  pure  and  beneficent  system  of  truth. 

And  not  as  the  scribes  ]  Who  had  no  such  authorily,  and 
whose  tcacliing  was  not  accompanied  by  the  power  of  God  lo 
the  souls  of  tlic  jieople  ;  1.  Because  the  matter  of  the  teaching 
did  not  come  from  God;  and,  2.  Because  the  teachers  them- 
selves were  not  commissioned  by  the  Most  High.  See  the 
note  on  Matt.  vii.  28. 

23.  A  man  with  an  unclean  spirit]  This  demoniac  is  only 
mentioned  by  Mark  and  Luke,  cliap.  iv.  31.  Itseemsthe  man 
had  lucid  intervals  ;  else  he  could  not  have  been  admitted  inl) 
the  .synagog'i".  Unclean  or  impure  spirit — a  common  epi- 
thet for  tiiose  fallen  spirits  :  but  here  it  may  mean  one  who 
filled  the  hcartof  him  lie  possessed,  with  LASciviors  thnughts, 
images,  desires,  and  propensities.  By  giving  way  to  the  fiist 
attacks  of  such  a  spirit,  he  may  soon  get  in  and  take  full  pos- 
session of  the  whole  soul. 

24.  "Wltat  have  we  to  do  with  thee]  Or,  U7io^  is  it  to  us  and 
to  thee?  or.  What  business  hast  thou  with  usi  That  this  is 
the  meaning  of  the  original,  rt  niiiv  «u<  c-"  ;  Kypkc  hassiifii- 
ciently  shown.  There  is  a  phrase  exactly  like  it  in  2  San?, 
xvi.  10.  Wliat  have  I  to  do  with  you,  ye  sons  of  Zcruiah  7 
rriix  ■':2  02'?''  ■'S  ^0  ma  li  v'lacem  beney  Tseuriah,  What  bu- 
siness have  ye  with  me,  or,  \Vhydoye  trouble  me,  ye  sons  of 
Tseruiuhl  The  Septuagint  translate  the  Hebrew,  just  as  thtj 
evangelist  does  here,  n  £;<oi  »cni  Vjiiv  ;  it  is  the  same  idiom  in 
both  places ;  as  there  can  be  no  doubt  but  the  demoniac  spoke 
in  Hebrew,  or  in  the  Chaldco- Syriac  dialect  of  that  language, 
which  was  then  common  in  Judea.     See  on  Matt.  viii.  29. 

Art  thou  come  to  destroy  us  1]  We  may  suppose  thissiiirit  to 
have  felt  and  spoken  thus  :  "  Is  this  the  time  of  which  it  hath 
been  predicted,  that  in  it  the  Messiah  shouM  destroy  all  tiiat 
power  which  we  have  usurped  and  exercised  over  the  bodies 
and  souls  of  men  f  Alas  !  it  is  so  :  I  now  plainly  see  who  thou, 
art — the  Holy  one  of  God,  who  art  come  to  destroy  that  i/?i/;o- 
liness,  in  whicli  we  have  our  residence,  and  through  which 
we  have  our  reign  in  the  souls  of  men."  An  unholy  spirit  is 
the  only  place  where  Siuan  can  have  his  full  operation,  and 
show  forth  the  plenitude  of  his  destroying  power. 

2."i.  And  Jesus  rebuked  him]  A  spirit  of  this  cast  will  only 
yield  to  the  sove.'-eii'n  power  of  the  Son  of  God.  .\11  watch- 
ings,  fristings,  and  mortif  cations,  considered  in  themselves, 
will  do  little  or  no  good.  Uncleanness  of  every  description, 
will  only  yield  to  the  rebuke  of  God. 

26.  And  when  the  unclean  spirit  had  torn  him]  And  had 
thrown  him  down  in  the  7nidst,  Luke  iv.  3."'.  Kai  airapa^av,  and 
convulsed  him.  Never  was  there  a  person  possessed  by  an 
unclean  spirit,  who  did  not  sntfer  a  convulsiott,  perhaps  a 
total  rKj'ji  of  nature  by  it.  Sins  of  uncleanness,  as  the  apos- 
tle intimates,  are  against  the  body ;  they  sap  the  foundation 
113 


Jesus  heals  and  preaches 


ST.  MARK. 


in  various  vi, 


'llagCB. 


28  And  immediately  his  fame  spread  abroad  throughout  all 
the  rcjjion  round  about  Galilee. 

2!)  U  "  And  forlhwitli,  when  they  were  come  out  of  the  syna- 
gogue, they  entered  into  the  house  of  Simon  and  Andrew, 
with  .lames  and  .lolin. 

30  But  Simon's  wife's  mother  lay  sick  of  a  fever,  and  anon 
they  tell  him  of  her. 

31  And  he  came  and  took  her  by  the  hand,  and  lifted  herup  ; 
and  immediately  tlie  fever  left  her,  and  she  ministered  unto 
them. 

32'tbAnd  at  even,  when  the  sun  did  set,  they  brought  unto 
him  all  that  were  diseased,  and  them  that  were  possessed  of 
devils. 

33  And  all  the  city  was  gathered  together  at  the  door. 

34  And  he  healed  many  that  v/ere  sick  of  divers  diseases, 
and  cast  out  many  devils;  and  "suffered  not  tlie  devils  <>  to 
speak,  because  they  knew  him. 

3511  And  '  in  the  morning,  rising  up  a  great  while  before  day, 
he  went  out,  and  departed  into  a  solitary  place,  and  there 
prayed. 

36  And  Simon  and  they  that  were  with  him,  followed  after 
him. 


of  life,  so  that  there  are  very  few  of  this  class,  whether  male 
or  female,  that  live  out  half  their  days :  they  generally  die 
■martyrs  to  their  lusts.  When  the  propensities  of  the  flesh 
are  most  violent  in  a  person  who  is  determined  to  serve  God, 
it  is  often  a  proof  that  these  are  the  last  efforts  of  the  impure 
spirit,  who  has  great  rage,  because  he  knows  his  time  is  but 
short. 

27.  What  thing  is  this  ?]  Words  of  surprise  and  asto- 
nishment. 

And  ichat  new  doctrine]  I  have  added  the  particle  And, 
from  the  Syriac,  as  it  helps  the  betterto  distinguish  the  mem- 
bers of  the  sentence  ;  but  there  is  a  vast  diversity  in  the  MSS. 
on  this  verse.     See  Griesbach. 

For  with  authority]  They  had  never  heard  such  a  gracious 
doctrine,  and  never  saw  any  teaching  supported  by  miracles 
before.  How  much  must  this  person  be  superior  to  men! 
they  are  brought  into  subjection  by  unclean  spirits;  this  per- 
son subjects  unclean  spirits  to  himsetf. 

28.  And  immediately  his  /a}ne  spread  abroad]  The  mira- 
cle wliicli  he  had  performed  was,  1.  Great ;  2.  Evidenced  mvich 
benevolence  in  tne  worker  of  it:  and  3.  Was  very  public; 
being  wrought  in  the  synagogue.  The  many  who  saw  it, 
puljlished  it  wherever  they  went ;  and  thus  the  fame  of  Christ, 
a.s  an  incomparable  teacher,  and  unparalleled  worker  of  mi- 
racles, became  soon  spread  abroad  through  the  land. 

The  word  tuOcof,  immediately,  occurs  more  frequently  in 
this  evangelist,  than  in  any  other  writer  of  the  New  Covenant : 
it  is  very  often  superfluous,  and  inay  often  be  omitted  in  the 
translation,  without  any  prejudice  to  the  sense  of  the  passage 
in  which  it  is  found.  It  seems  to  be  used  by  St.  Mark,  as  our 
ancient  writers  used  forsooth,  and  such  like  words. 

29.  See  this  account  of  the  healing  of  Peter's  mother-in-law, 
explained  at  large,  Matt.  viii.  14 — 17. 

32.  f^^ten  the  sun  did  set]    See  on  Matt.  viii.  14. 

34.  Because  they  knew  him.]  To  be  the  Christ,  is  added 
here  by  several  ancient  and  respectable  MSS.  and  Versions ; 
but  it  appears  to  be  only  a.  gloss. 

35.  In  the  morning — a  great  while  before  day]  By  Trpoit, 
the  morning,  is  to  be  understood  the  whole  space  of  three 
liours,  which  finished  the  fourth  watch  of  the  night. 

And  there  prayed]  Not  th,^t  he  needed  any  thing,  for  in  him 
dwelt  all  the  fulness  of  the  Godhead  bodily  ;  but  that  he  might 
be  a  pattern  to  us.  Every  thing  that  our  blessed  Lord  did,  he 
performed  either  as  our  pattern,  or  as  our  sacrifice. 

36  And  Simon— followed  after  him.]  KaTe&irolav,  follow- 
ed him  eagerly:  They  had  now  begun  to  taste  the  good  word 
of  God  ;  and  thought  they  could  never  hear  too  much  of  it. 
Many  possess  this  spirit  when  first  converted  to  God;  Oh! 
vh.itapity  that  they  should  ever  lose  it !  The  soul  that  relishes 
God's  word,  is  ever  growing  in  grace  by  it. 

37.  All  men  seek  for  thee.]  Some  lo  hear,  some  to  be  heal- 
ed; some  to  be  saved ;  and  some,  perhaps,  through  no  good 
motive.  There  are  all  sorts  of  followers  in  the  train  of  Christ — 
but  how  few  walk  steadily,  and  persevere  unto  the  e}td.' 

•38.  77ie  next  towns]  KcofioTroAcif  properly  signifies  such 
to\vns  as  resembled  cities  for  7nagnitii,de  and  number  of  in- 
habitants, but  which  were  not  waited  as  were  cities.  The 
Codex  Bez(B,  most  of  the  Versions,  and  all  the  Jtala  read.  Let 
ws  go  into  the  neighbouring  villages  and  into  the  cities. 

For  therefore  came  I  forth.]  Eij  tovto,  for  this  purpose  am 
I  come  forth — to  preach  the  Gospel  to  every  creature,  that  all 
might  hear,  and  fear,  and  return  unto  the  Lord.  The  toinns 
and  the  villages  will  not  come  to  the  preacher — the  preacher 
must  go  to  them,  if  he  desires  their  salvation.  In  this  also, 
Jesus  has  left  his  ministering  servants  an  example,  that  they 


37  And  when  they  had  found  him,  they  said  unto  him,  AH 
men  seek  for  thee. 

38  And  he  said  unto  them,  f  Let  us  go  into  the  next  towns, 
that  I  may  preach  there  also :  for  s  therefore  came  I  forth. 

39  h  And  he  preached  in  their  synagogues  throughout  all  Ga- 
lilee, and  cast  out  devils. 

40  n  i  And  there  came  a  leper  to  him,  beseeching  him,  and 
kneeling  down  to  liim,  and  saying  unto  him.  If  thovi  wilt,  thou 
canst  make  me  clean. 

41  And  Jesus,  moved  with  compa.ssion,  put  forth  his  hand, 
and  touched  him,  and  saith  unto  him,  I  will ;  be  tliou  clean. 

42  And  as  soon  as  he  had  spoken,  immediately  the  leprosy 
departed  from  him,  and  he  was  cleansed. 

43  And  he  straitly  cliarged  him,  and  forthwith  sent  him  away ; 

44  And  saith  unto  him.  Sec  thou  say  nothing  to  any  man  :  but 
go  thy  way,  show  tliyself  to  tlis  priest,  and  oiler  for  tliy  cleans- 
ing those  things  k  which  Moses  commanded,  for  a  testimony 
unto  them. 

45  '  But  he  went  out,  and  began  to  publish  it  much,  and  to 
blaze  abroad  the  matter,  insomuch  that  .Jesus  could  no  more 
openly  enter  into  the  city,  but  was  without  in  desert  places  i 

and  they  came  to  him  from  every  quarter. 

.r.\.\.   .lohn  16.2S,&.17.4.-h  Moil. 4.23.   Lk.4.  44.-i  Malt.8.3.  LukeS.lS.— 
14.  3,  4,  10.    Luke  5.  14.— 1  Luke.=i.  15.— m  Ch.  a.  13. 


c  Lev 


should  follow  his  steps.  Let  no  minister  of  God  think  he  has 
delivered  his  own  soul,  till  he  has  made  an  ofler  of  salvation 
to  every  city  and  village  within  his  reach. 

39.  And  he  preached]  He  continued  preaching — lIi/ /c?7|0?)<r- 
awv.  this  is  the  proper  meaning  of  the  words — he  never  slack- 
ened his  pace — he  continued  proclaiming  the  glad  tidings  of 
salvation  to  all — there  was  no  time  to  be  lost — immortal  souls 
were  perishing  for  lack  of  knowledge  ;  and  the  grand  adver- 
sary was  prowling  about,  seeking  whom  he  might  devour. 
This  zealous,  affectionate,  and  persevering  diligence  of  Christ, 
should  be  copied  by  all  his  servants  in  the  ministry  :  it  is  not 
less  necessary  7iotD  than  it  was  then.  Thousands,  thousands 
of  Christians,  so  called,  are  perishing  for  lack  of  knowledge. 
O  God,  send  forth  more  and  more  faithful  labourers  into  thy 
vineyard  ! 

40.  1  here  came  a  leper]  See  the  notes  on  Matt.  viii.  2,  &c. 
Should  any  be  inclined  to  preach  on  this  cleansing  of  the  leper, 
Mark  is  the  best  evangelist  to  take  the  account  from,  because 
lie  is  more  circumstantial  than  either  Matthew  or  Luke. 

I.  Consider  this  leper.  1.  He  heard  of  Jesus  and  his  mira- 
cles.   2.  He  came  to  him  for  a  cure,  conscious  of  his  disease. 

3.  He  eartiestly  besought  him  to  grant  the  mercy  he  needed. 

4.  He  felldoicn  on  his  knees,  (with  his  face  to  the  earth,  Luke 
V.  12.)  thus  showing  his  humble  state,  and  the  distress  of  his 
soul.  5.  He  appealed  to  his  love — if  thou  wilt ;  with  a  full 
conviction  of  his  ability — thou  canst ;  in  order  to  get  healed. 

II.  Consider  Jesus.  \.  Ho  is  m.oved  with  tender  co7npassion 
towards  him  :  this  is  the  alone  source  of  all  human  salvation. 
2.  He  stretches  forth  his  hand,  showing  thus  his  readiness  lo 
relieve  him.  3.  He  touches  him  ;  though  this  was  prohibited 
by  the  law,  and  rendered  him  who  did  it  in  any  common  case, 
legally  unclean.  4.  He  proves  at  once  his  infinite  love  and 
unlimited  power,  by  his  icord  and  by  his  act :  I  will  ;  be  thou 
cleansed:  and  immediately  his  leprosy  was  removed.  But 
see  on  Malt.  viii.  2.  ' 

43.  Straitly  charged]  See  the  reason  for  this,  Malt.  viii.  4. 
This  verse  is  wanting  in  two  copies  of  tlie  Itala. 

45.  Begari  to  publish  it  muck]  Began  to  publish,  -roWa, 
many  things ;  probably  all  that  he  had  heard  about  our  Lord's 
miraculous  works. 

And  to  blaze  abroad  the  matter]  That  is,  his  own  healing  : 
thinking  he  could  never  speak  too  much,  nor  too  well,  of  him 
who  had  thus  mercifully  and  miraculously  cleansed  him. 

Jesus  could  no  more  openly  enter  into  the  city]  A  city  of 
Galilee,  probably  Chorazin  or  Bethsaida,  in  which  he  did  not 
appear,  for  fear  of  exciting  the  jealousy  of  the  secular  govei-n- 
ment;  or  the  envy  and  malice  of  the  Jewish  rulers. 

A7id  they  came  to  him  from  every  quarter.]  So  generally 
had  the  poor  man,  who  was  cleansed  of  his  leprosy,  spread 
abroad  his  fame.  And  can  we  suppose,  that  all  of  these  peo- 
ple who  came  to  him  from  all  parts,  and  to  whom  he  preached 
the  glad  tidings  of  the  kingdom,  by  the  power  and  authority  ui 
God,  few  or  none  were  saved  1  This  is  a  common  opinion  ;  but 
every  person  who  seriously  considers  it,  must  see  that  it  is 
unfounded.  Without  doubt,  Christ  had  thousands  that  were 
brought  to  God  by  his  ministry ;  though  in  general,  only  those 
are  mentioned,  who  were  constant  attendants  on  his  person. 
It  would  be  strange,  if  while  God  manifested  in  the  flesh,  was 
preacher,  there  should  be  few  brought  to  the  knowledge  of 
themselves,  and  of  the  trutli !  In  this  respect  he  docs  not  per- 
mit his  faithful  ministers  to  labour  in  vain.  The  Son  of  man 
sowed  the  seed  of  the  kingdom  ;  and  it  afterward  produced  a 
plentiful  harvest.  Multitudes  of  Jews  were  converted  by  the 
preaching  of  the  Gospel,  and  the  first  Christian  church  was 
founded  at  Jerusalem. 


144 


Christ  heals  a  paralytic  person. 


ST.  MARK. 


The  di.^ctples  pluck  the  ears  of  corn. 


CHAPTER  II. 

Christ  preaches  in  Capernaum,  1,  2.  A  pnrnlyfie  pr.rson  is  brought  to  him,  whose  sins  are  pronounced  forgiven,  3—5.  The 
scribes  accuse  him  o/blasphenuj,  6,  7.  He  vindicates  himself,  and  prnres  his  power  to  forgive  sins,  by  healing  the  man's 
disease,  8—11.  The  people  are  astonished  and  edified,  12.  He  calls  Levi  from  the  receipt  of  custom,  13,  14.  Ba.ts  in  hia 
house  with,  publicans  and  sitmers,  at  tchich  the  Pharisees  murmur,  15,  16.  He  vindicates  his  conduct,  17.  Vindicates  his 
disciples,  who  are  accused  of  not  fasting,  18—22;  and  for  plucking  the  ears  of  corn  on  the  Sabbath  day,  23—26;  and 
teacltes  the  right  use  of  the  l^abbath^  27,  28.    [A.  M.  4031.    A.  D.  27.     An.  Olynip.  CCI.  3,] 

AND  again  *  he  entered  into  Tapernaum  after  some  days ;    and  his  disciples  :  for  there  were  many,  and  they  followed  him. 
and  it  was  noised  that  he  was  in  the  house.  I    16  And  when  the  scribes  and  Pharisees  saw  him  eat  with 

2  Ard  straightway  >>  many  were  gathered  together,  insomuch    publicans  and  sinners,  they  said  unto  his  disciples.  How  is  it 
that  there  was  no  room  to  receive  them;  no,  not  so  much  as    that  lie  eateth  and  drinketh  with  puhhcans  and  sinners  1 
about  the  door :  and  he  preached  tlic  word  unto  them.  t    17  When  .lesus  heard  it,  he  saitli  unto  tliem,  't  They  tliat  are 

3  n  And  they  come  \mto  him,  bringing  one  sick  of  the  palsy,  j  wliole  have  no  need  of  the  physician,  but  they  that  arc  sick  ;  I 
which  was  borne  of  four.  I  came  not  to  call  the  righteous,  but  sinners  to  repentance. 

4  And  when  they  could  not  come  nigh  unto  him  for  the  press,  ]  18  H  '  And  the  disciples  of  Jolm,  and  of  tlie  Pharisees  used  to 
Ihey  imcovered  the  roof  where  he  was:  and  when  they  had  fast :  and  they  come  and  say  unto  him.  Why  do  llie  disciples 
broken  it  up,  they  let  down  the  bed  wherein  the  sick  of  the  .  of  John  and  of  the  Pharisees  fast,  but  thy  disciples  fast  notf 


palsv  lay. 

.')  When  Jesus  saw  their  faith,  he  said  unto  the  sick  of  the 
pais ,,  Son,  thy  sins  be  forgiven  thee. 

6  But  there  were  certain  of  the  scribes  sitting  there,  and  rea- 
soning in  their  hearts, 

7  Why  doth  tl.is  mati  thus  speak  blasphemies?  *=  who  can 
forgive  sins  but  God  only  ? 

8  And  immediiitely  li  when  Jesus  perceived  in  his  spirit  that 
tliey  so  reasoned  within  themselves,  ho  said  unto  tliem.  Why 
reason  ye  these  things  in  your  hearts  1 

9  •  Wh.^.ther  is  it  easier  to  say  to  the  sick  of  the  palsy.  Thy 
sins  be  forgiven  thee  ;  or  to  say.  Arise,  and  take  up  thy  bed, 
and  walk  ) 

10  But  that  ye  may  know  that  the  Son  of  man  hath  power  on 
earth  lo  fergive  sins,  (he  saith  to  the  sick  of  the  palsy,) 

U  I  say  unto  thee,  Arise,  and  take  up  thy  bed,  and  go  thy 
way  into  thine  own  house. 

12  .\nd  immediately  lie  arose,  took  up  the  bed,  and  went  forth 
before  tliem  all ;  insomucli  tli.at  tliey  were  all  amazed,  and  glo- 
rified (Jod,  saying.  We  never  saw  it  on  this  fashion. 

13  ^  f  ,Vnd  lie  went  fortli  again  by  the  sea  side ;  and  all  the 
multitude  resorted  imto  liim,  and  he  taught  them. 

14  '  And  as  he  passed  by,  ha  saw  Levi  the  son  of  Alpheus, 
sitting  )> at  thoreceiptof  custom,  and  said  unto  him.  Follow  me. 
And  he  arose  and  followed  liim. 

15  ^  '  And  it  came  to  pa.ss,  that,  as  Jesus  sat  at  meat  in  his 
house,  many  publicans  and  sinners  sat  also  together  with  Jesus 

•  Miut.9.1.  I.uUo  5.  18.— h  Prov.  8.  34.  Matt, 13-20.  Luke  5.17.&  11.28.  Acta  17. 
».— c.Ioh  14  4.  l9«  43.35.— d  MMt, 9.4— eMau.9.5.—f  Man, 9.9.— g  Miitt.9.9.  Lk. 
6Z!.—h  Or,  u  the  place  where  the  cuswni  was  received.— i  Matt.  9.10.— k  Moll.  9. 
12,  n.fclj  11.   Luke  5.31,  LB  &  19  10,   lTini.1.15. 


NOTES.— Verse  1.  In  the  house.]  The  house  of  Peter,  with 
whom  Christ  lodged  when  at  Capernaum.  See  the  notes  on 
M.itt.  iv.  13.  viii.  13. 

2.  So  much  as  about  the  door]  Meaning  the  yard  or  court 
before  the  house. 

Preached  the  word]  Toy  Xoyov.  The  doctrine  of  the  king- 
dom of  (?<)d ;  for  so  b  Xoyoi,  is  repeatedly  used. 

3.  One  sick  of  the  palsy]  A  paralytic  person.  See  on  Matt. 
ix.  1,  &c. 

Borne  of  four.]  Four  men,  one  at  each  corner  of  the  sofa 
or  couch  on  wliich  he  lay — this  sick  man  appears  to  have  been 
too  feeble  to  come  himself,  and  too  weak  to  be  carried  in  any 
other  way. 

4.  They  uncovered  the  roof]  The  houses  in  the  East  are  ge- 
nerally made  flat-roofed,  that  the  inhabitants  may  have  the 
benellt  trf  taking  the  air  on  tliem;  they  are  also  furnished  witli 
battlements  round  about.  Dent.  xxii.  8.  Judg.  xvi.  27.  and  2 
Ram.  xi.  2.  to  prevent  ])ersons  from  falling  olT;  and  have  a  trap 
door  by  which  they  descend  into  the  house.  This  door,  it  ap- 
pears, was  too  narrow  to  let  down  the  sick  man  and  his 
couch  ;  so  they  uncovered  the  roof  removed  a  part  of  the  tiles, 
and  hdving  broken  it  up,  taking  away  the  lathes  or  timber,  to 
wliicli  the  tiles  had  been  attached,  they  then  had  room  to  let 
down  'he  afflicted  mm.  See  Luke  v.  19.  and  on  Matt.  x.  27. 
xiiv.  i". 

7.  Why  doth  this  man  thus  speak  blasphemies?]  See  this 
explained  Matt.  ix.  3,  <S:c. 

12.  He — took  up  the  bed]  The  words  of  Pkosper  on  this 
place  are  worthy  of  notice.  "What  is  sin,  but  a  deplorable 
fall,  a  grovelling  on  the  earth,  a  repose  in  the  creature,  often 
followed  by  an  universal  palsy  of  the  soul ;  namely,  an  utter 
inability  to  help  itself,  to  break  off"  its  evil  habits,  to  walk  in 
the  ways  of  Ood,  to  rise,  or  to  take  one  good  step  towards  him  1 
Grace  can  repair  all  in  a  moment:  because  it  is  nothing  but 
the  almighty  will  of  God,  who  commands,  and  does  whatever 
he  commands." 

14.  Levi]  The  same  a-s  Matthew ;  he  appears  to  have  been 
a  Jew,  though  employed  in  the  odious  ofllce  of  a  tax-gatherer. 
For  an  accovmt  of  liis  call,  see  his  Gospel,  chap.  ix.  9,  &c. 

16.  Sinners]  By  a/iapra'Xoi,  the  Gentiles  or  heathens  are 
generally  to  be  understood  in  the  Gospels,  for  this  was  a  term 
the  Jews  never  applied  to  any  of  themselves.  See  the  note  on 
Matt.  ix.  10. 

How  is  it  that  he  eateth]  Some  very  good  MSS.,  several  Ver- 
sions, with  Chrysostom  and  Augustin  read,  why  doth  your 
MASTER  eat  7 

17.  To  repentance.]  This  is  omitted  by  ABDKL,  twenty- 
■even  others  :  both  the  Sgriac,  Persic,  Coptic,  jEtliiopic,  Ar- 

Vol.  V.  »      '    rj.    •     ^    • 


19  And  Jesus  said  unto  them.  Can  the  children  of  the  bride- 
chamber  fast,  while  the  bridegroom  is  with  them  1  as  long  as 
they  have  the  bridegroom  witli  them,  they  cannot  fast. 

20  But  the  days  will  come,  when  the  bridegroom  shall  be  ta- 
ken away  from  them,  and  then  shall  they  fast  in  those  days. 

21  No  man  also  scweth  a  piece  of  ™  new  cloth  on  an  old  gar- 
ment :  else  the  new  piece  that  tilled  it  up,  taketh  away  from 
the  old,  and  the  rent  is  made  worse. 

22  And  no  man  putteth  new  wine  into  old  bottles:  else  the 
new  wine  doth  burst  the  bottles,  and  the  wine  is  spilled,  and 
tlie  bottles  will  be  marred  :  but  new  wine  must  be  put  into 
new  bottles. 

23  H  "  And  it  came  to  pass,  that  he  went  through  the  corn  fields 
on  the  Sabbath-day ;  and  his  disciples  began,  as  they  went, 
"  to  phick  the  ears  of  corn. 

24  And  the  Pharisees  said  unto  him.  Behold,  why  do  they  on 
the  Sabbath-day,  that  which  is  not  lawful? 

25  And  he  said  unto  them,  Have  ye  never  read  p  what  David 
did  when  he  had  need,  and  was  anhungered,  he,  and  they  that 
were  with  him  1 

26  How  he  went  into  the  house  of  God  in  the  days  of  Abiathar 
the  high-priest,  and  did  eat  the  showbread,  '  which  is  not  law- 
ful to  eat  but  for  the  priests,  and  gave  also  to  them  which  were 
with  him? 

27  And  he  said  unto  them,  '  The  Sabbath  was  made  for  man, 
and  not  man  for  the  Sabbath  : 

28  Therefore  "  the  Son  of  man  is  Lord  also  of  the  Sabbath. 


l^tallhcw9.14.  Luke  5,  33,— m  0 
6.  1. — 0  Deuteronomy  2:1.  2G, — p  1  Sa 
9- — r  Kxodus23.  12.  Deuteronomy  C 
8.  Luke  G,  5. 


flit.- n  Matthew  12.  1.   Lk. 

el  21.  S'.-q  Exodus  29,  32,  33.     Leviticus  M. 

s  Matthew  11.27.  &  12. 


-n  Exodus 
r.  3.  21,22.- 


menian,  Gothic,  Vulgate ;  six  copies  of  the  Itala  ;  Euthy- 
Tnius  nxiA.  Augustin,  Griesbach  lias  left  it  out  of  the  text; 
Grolius,  Mill,  and  Bengel  approve  of  the  omission.  See  on 
Matt.  ix.  13.  I  leave  it  as  in  the  parallel  place  above  quoted. 
Properly  speaking,  the  righteous  cannot  be  called  to  repent- 
ance. They  have  already  forsaken  sin,  mourned  for  it,  and 
turned  to  God.  In  the  other  parallel  place,  Luke  v.  32.  all  the 
MSS.  and  Versions  retain  ^eravoiav,  repentance. 

18.  Why  do  the  disciples  of  Johix  and  of  the  Pharisees  fasti 
See  this  largely  explained  on  Matt.  ix.  14,  &c.  The  following 
vices  are  very  common  to  Pharisees.  1.  They  are  more  bu- 
sied in  censuring  the  conduct  of  others,  than  in  rectifying 
their  own.  2.  They  desire  that  every  one  should  regulate  his 
piety  by  theirs ;  and  embrace  their  particular  customs,  anti 
forms  of  devotion.  3.  They  speak  of,  and  compare  Ihemselvea 
with  other  people,  only  that  they  may  have  an  opportunity  of 
distinguishing  anil  exalting  themselves. 

On  the  nature,  times,  and  duration  of  fasting,  see  Matt.  vf. 
IG,  and  ix.  15. 

20,  In  those  days]  But  instead  of  £1/  tKCtvaigraii  rjucqat;,  many 
of  the  best  MSS.  and  Vei^sions  read,  cp  CKttvrt  m  ifcpa,  in  that 
day ;  viz.  the  day  in  which  Jesus  Christ  should  be  delivered  up 
to  the  Jews  and  Gentiles.  Mill  and  Bengel  approve  of  this 
reading,  and  Griesbach  adopts  it.  The  former  part  of  the  verse 
seems  to  vindicate  the  common  reading. 

21.  No  man — scweth]  See  Matt.  ix.  16.  No  man  sewetha 
piece  of  unscoured  cloth  upon  an  old  garment.  In  the  com- 
mon editions,  this  veree  begins  with  koi,  and,  but  this  is  omit- 
ted by  almost  every  MS.  and  Version  of  note.  The  construc- 
tion of  the  whole  verso  is  various  in  the  MSS.  the  translation 
given  here,  and  in  Matt.  ix.  16.  is  intelligible,  and  speaks  for 
itself. 

23.    Went  through  the  corn-fields]  See  on  Malt.  xii.  1. 

26.  7'he  days  ofAbialhar  the  high-priest]  It  appears  from 
1  Sam.  jfxi.  1.  which  is  the  place  referred  to  here,  that  Ahinte- 
lech  was  then  high-priest  at  Nob  ;  and  from  1  Sam.  xxii.  20. 
xxiii.  6.  and  1  Chron.  xviii.  16.  it  appears,  that  Abiathar  was 
the  son  of  Ahimelecli.  The  Persic  reads  Abimelech  instead  of 
Abiathar.  Thcophylact  fiuj^jmscs  ihat  Abiathar  was  the  priest, 
and  Ahimelech  or  Ahimelcch  the  high-priest,  and  thus  endea- 
vours to  reconcile  both  the  Sacred  historians.  Others  recon- 
cile the  accounts  thus,  Ahimelech  was  called  Ahimelech  Abia- 
thar, 3K  ah,  father,  understood  ;  and  Abiathar  was  called' 
Abiathar  Ahimelech,  p  lien,  son,  underetood.  Probably  they 
both  olficiated  in  the  high-priesthood ;  and  the  name  of  the 
ofllce  was  indifferenlly  applied  to  either. 

Showbread]    See  Matt.  xii.  i. 

27.  TTie  Sabbath  teas  made  for  man]    Tliat  he  might  have 

145 


The  witliered  hand  healed. 


ST.  MARK. 


Twelve  disciples  ordaiiuid. 


tlie  seventh  part  of  his  whole  thne  to  devote  to  the  purposes 
of  bodily  rest,  and  spiritual  exercises.  And  in  these  respects 
II  is  of  infinite  use  to  mankind.  Where  no  Sabbath  is  obser- 
ved, there  disease,  poverty,  and  profliffacy  generally  prevail. 
Had  we  no  Sabbatli,  we  should  soon  have  no  religion.  This 
wiiole  verse  is  wanting  in  tlie  Codex  Bezoe,  and  in  five  of  the 
Itala.  ,,  ..   „  o     =. 

28.  77ie  Son  of  man  is  Lord]  See  on  Matt.  xii.  7,  8.  Some 
have  understood  this  as  applying  to  vien  in  general,  and  not 
to  Christ.  The  Son  ofman^  any  man,  is  Lord  of  the  Sabbath  ; 
i.  e.  it  was  made  for  him,  for  his  ease,  comfort,  and  use,  and 
to  these  purposes  he  is  to  apply  it.  But  this  is  a  very  harsh, 
and  at  the  same  time  a  very  lax  mode  of  interpretation  ;  for  it 
seems  to  say  that  a  man  may  make  what  use  he  pleases  of  the 
Sabbath ;  and  were  this  true,  the  moral  obligation  of  the  Sab- 
bath would  soon  be  annihilated. 


God  ordained  the  Sabbath  not  only  to  be  a  type  of  that  rest 
which  remains  for  the  people  of  God,  but  to  be  also  a  mean 
of  promoting  the  welfare  of  men  in  general. 

The  ordinances  of  religion  sliould  be  regulated  according  to 
their  etid,  which  is  the  honour  of  God,  and  the  salvation  of 
men.  It  is  the  property  of  the  true  religion  to  contain  nothing 
in  it  but  what  is  beneficial  to  man.  Hereby  God  plainly  shows, 
that  it  is  neither  out  of  indigence  or  interest,  that  he  requires 
men  to  worship  and  obey  him  ;  but  only  out  of  goodness,  and 
to  make  them  happy.  God  prohibited  work  on  the  Sabbath- 
day,  lest  servants  should  be  oppressed  by  their  masters,  that  the 
labouring  beasts  might  have  necessary  rest,  and  thart  men 
might  have  a  proper  opportunity  to  attend  upon  his  ordinan- 
ces, and  get  tlieir  souls  saved.  To  the  Sabbath,  under  God, 
we  owe  much  of  what  is  requisite  and  necessary  as  well  for 
the  body  as  the  soul. 


CHAPTER  III. 

The  man  with  the  withered  hand  healed,  1—5.  The  Pharisees  plot  our  Lord's  destruction,  6.  Christ  withdraws,  and  is 
followed  by  a  great  multitude,  7—9.  Be  heals  many,  and  goes  to  a  mountain  to  pray,  10—13.  He  ordains  twelve  disci- 
ples, a7id  gives  them  power  to  preach,  and  work  miracles,  14,  15.  Their  names,  16—19.  The  multitudes  throng  him,  and 
the  scribes  attribute  his  miracles  to  Beelzebub,  20—22.  He  vindicates  himself  by  a  parable,  2.3—27.  Of  the  blasphemy 
against  the  Holy  Ghost,  28—30.  His  mother  and  brethren  send  for  him,  31,  32.  And  he  takes  occasion  from  this  to  show, 
that  they  who  do  the  will  of  God  are  to  him  as  brother,  sister,  and  mother,  33—35.  [A.  M.  4031.  A.  D.  27.  An.  Olymp.  CCI.  3.) 

AND  "  he  entered  again  Into  the  synagogue ;  and  there  was    on  him,  because  of  the  multitude,  lest  they  should  throng  him. 
a  man  there  which  had  a  withered  hand.  10  For  he  had  healed  many;  insomuch  that  they  '  pressed 
"       upon  him  for  to  touch  him,  as  many  as  had  plagues. 


ND  "  he  entered  again  Into  the  synagogue ;  and  there  was 
La  man  there  which  had  a  withered  hand. 

2  And  they  watched  him,  whether  he  would  heal  him  on  the 
Sabbath-day;  that  they  might  accuse  him. 

3  And  he  saith  unto  the  man  which  had  the  withered  hand, 
>>  Stand  forth  : 

4  And  he  saith  unto  them.  Is  it  lawful  to  do  good  on  the  Sab- 
bath-days, or  to  do  evil  1  to  save  life,  or  to  kill  1  But  they  held 
their  peace. 

5  And  when  he  had  looked  round  about  on  them  with  anger, 
being  grieved  for  the  '  hardness  of  their  hearts,  he  saith  unto 
the  man.  Stretch  forth  thine  hand.  And  he  stretched  it  out : 
and  his  liand  was  restored  whole  as  the  other. 

end  And  the  Pharisees  went  forth,  and  straightway  took 
counsel  with  •  the  Herodians  against  him,  how  they  might  de- 
stroy him. 

7  But  Jesus  withdrew  himself  with  his  disciples  to  the  sea : 
and  a  great  multitude  from  Galilee  followed  him,  f  and  from 
JudeEi, 

8  And  from  Jerusalem,  and  fro*  Idumea,  and  from  beyond 
Jordan  ;  and  they  about  Tyre  and  Sidon,  a  great  multitude, 
when  they  had  heard  what  great  things  he  did,  came  unto  birn. 

9  And  he  spake  to  his  disciples,  that  a  small  ship  should. wait 


-f  Luke 


:  Or,  blind- 


11  i>  And  unclean  spirits,  when  they  saw  him,  fell  down  be- 
fore him,  and  cried,  saying,  >  Tliou  art  the  Son  of  God. 

12  And  i<  he  straitly  charged  them,  that  they  should  not  make 
him  known. 

13  H  '  And  he  goeth  up  into  a  mountain,  and  calleth  unlo  him 
whom  he  would :  and  they  came  unto  him. 

14  And  he  ordained^  twelve,  that  they  should  be  with  him, 
and  that  he  might  send  them  forth  to  preach. 

15  And  to  have  power  to  heal  sicknesses,  and  to  cast  out  devils : 

16  And  Simon  "  he  surnamed  Peter  ; 

17  And  James  the  son  of  Zebedee,  and  John  the  brother  of 
James ;  and  he  surnamed  them  Boanerges,  which  is,  The  sons 
of  thunder : 

18  And  Andrew,  and  Philip,  and  Bartholomew,  and  Matthew, 
and  Thomas,  and  James  the  son  of  Alpheus,  and  Thaddeus, 
and  Simon  the  Canaanite, 

19  And  Judas  Iscariot,  which  also  betrayed  him  :  and  they 
went "  into  a  house. 

20  1!  And  the  multitude  cometh  together  again,  •  so  that  they 
could  not  so  much  as  eat  bread. 

hCh.  1.  23,  24.    Luke4.  41- 
16—1  Mall.  10.1.     Liikt6.  12. 


NOTES.— Verse  1.  A  man  there  which  had  a  withered  hand.] 
See  this  explained  on  Matt.  xii.  10,  &c.  and  on  I.uke  vi.  6,  10. 

2.  They  watched  him]  Tlapcrripovv  avruv,  they  maliciously 
watched  him.     See  on  Luke  xiv.  1. 

4.  To  do  good — or — evil  1  to  save  life,  or  to  kill  ?]  It  was  a 
maxim  with  the  Jews,  as  it  should  be  with  all  men,  that  he 
who  neglected  to  preserve  life  when  it  was  in  his  power ;  was 
to  be  reputed  a  murderer.  Every  principle  of  sound  justice 
requires  that  he  should  be  considered  in  this  light.  But  if  this 
be  the  case,  how  many  murderers  are  there  against  whom 
there  is  no  law  but  the  law  of  God  1 

To  kill— hui  instead  of  avoKTCtvat,  several  MSS.  and  Versions 
have  arroXcaat,  to  destroy.  Wetstein,  and  Griesbach  quote 
Theophylact  for  this  reading  :  but  it  is  not  in  my  copy.  Paris 
Edit.  1635. 

5.  With  anger, being  grieved  for  the  hardness  of  their  hearts] 
These  words  are  not  found  in  any  of  the  other  evangelists. 
For  TTupotaet,  hardness,  or  rather  callousness,  the  Codex  BezcB, 
and  four  of  tlie  Itala,  read  vcKpucei,  deadriess ;  the  Vulgate 
and  some  of  the  Itala,  ccBcitate,  blindness.  .loin  all  these  to- 
gether, and  they  will  scarcely  express  the  fulness  of  this  peo- 
ple's wretchedness.  By  a  long  resistance  to  the  grace  and 
Spirit  of  God,  their  hearts  had  become  callous,  they  were  past 
feeling.  By  a  long  opposition  to  the  light  of  God,  they  became 
dark  in  their  understanding,  were  blindedby  the  deceitfulness 
of  sin;  and  thus  were  past  seeing.  By  along  continuance  inthe 
practice  of  every  evil  work,  they  were  cut  off  from  all  union 
with  God,  the  fountain  of  spiritual  life ;  and  become  dead  in 
trespasses  and  sins,  they  were  incapable  of  any  resurrection 
but  through  a  miraculous  power  of  God. 

With  anger— What  was  the  anger  which  our  Lord  felt? 
That  which  proceeded  from  excessive  grief,  which  was  occa- 
sioned by  their  obstinate  stupidity  and  blindness :  therefore  it 
was  no  uneasy  passion,  but  an  excess  of  generous  grief. 

Whole  as  the  other.]  This  is  omitted  by  the  best  MSS.  and 
Versions.  Grolius,  .Wt'W,  and  Be?ig'ei,  approve  of  the  omission, 
and  Griesbach  leaves  it  out  of  the  text 

6.  Herodians]  For  an  account  of  these,  see  the  note  on 
Matt.  xvi.  1.  xxii.  16. 

7.  Galilee]    See  Matt.  iv.  13,  15. 

8.  Tyre— Sidon,  &c.]    See  Matt.  xi.  21. 

When  they  had  heard  what  great  things  he  did,  came  unto 
him]  So,  if  Christ  be  persecuted  and  abandoned  by  the  wick- 
ed, there  arc  a  multitude  of  pious  souls  who  earnestly  seek  and 


9.  A  small  ship]  nXoiapwv.  EfjC  Ijtfl  bOOt,  Old  English 
MS.  It  was  doubtless  something  of  the  boat  kind,  which  pro- 
bably belonged  to  some  of  the  disciples.  Our  Lord  Avns,  n\ 
this  time,  teaching  by  the  sea  of  Galilee.  The  word  skip  is  ut- 
terly improper  in  many  places  of  our  translation:  and  lends 
to  mislead  the  people. 

10.  They  pressed  upon  him]  Rushed  upon  him,  CTTiwiitTCiv 
— through  eagerness  to  have  their  spiritual  and  bodily  ninUi- 
dies  immediately  removed. 

Plagues.]  Rather  disorders,  iiaartyai  ;  properly  such  dis- 
orders as  were  inflicted  by  the  Lord.  The  word  plague  also 
tends  to  mislead. 

11.  Thou  art  the  Son  of  God.]  Two  MSS.  and  the  latter  -St- 
riae have.  Thou  art  the  Christ,  the  Son  of  God.  One  of  Ste- 
phen's MSS.  has.  Thou  art  the  Holy  07ie  of  God.  A  MS.  in 
the  library  of  Leicester  has  avci  o  ©toj  vtos.  Thou  art  God, 
the  Son.  This  is  an  uncommon  reading,  which  is  not  confirm- 
ed by  any  MS.  yet  discovered. 

14.  He  ordained  ticelre]  'EiroiriBc,  he  made  twelve.  Here 
is  nothing  of  what  we  call  ordaining.  Christ  simply  appoint- 
ed them  to  be  with  him ;  and  that  he  might  send  them  occa- 
sionally to  preach.  &c. 

To  preach]  The  Codex  Bezm,  Saxon,  and  all  the  Itala, 
except  one,  add  to  cvayyt\iov,  the  Gospel. 

15.  To  have  power  to  heal — and  to  cast  out  devils]  ThebuBi- 
ness  of  a  minister  of  Christ  is,  1st.  To  preach  the  Gospel ; 
2dly.  To  be  the  physician  of  souls  ;  and,  3dly.  To  wage  war 
with  the  devil,  and  destroy  his  kingdom. 

16.  Simon,  &e.]    See  on  Matt.  x.  2,  &c. 

17.  So7is  of  thunder]  AUehmism  ior  thunder  ers:  probablyso 
named  because  of  their  zeal  and  power  in  preaching  the  Gospel. 

Tlie  term  Boanerges  is  neither  Hebrew  nor  Syriac.  Cal- 
met  and  others  think  that  there  is  reason  to  believe,  that  the 
Greek  transcribers  have  not  copied  it  exactly.  Dpi  ^32  Aeney 
ra&in,  which  the  ancient  Greeks  would  pronounce  Benere- 
gem,  and  which  means,  sons  of  thunder,  was  probably  the  ap- 
pellative used  by  our  Lord:  ortryi^sa  Beni  reges,  sens  of 
tempest,  which  comes  nearest  to  the  Boanerges  of  the  evan- 
gelist. St.  Jerom,  on  Dan.  i.  gives  nyi  ''33  (which  he  writes 
'Benereem,  softening  the  sound  of  the  y  ain)  as  the  more 
likely  reading ;  and  Luther,  supposing  our  Lord  spoke  in  He- 
brew, gives  the  proper  Hebrew  term  above  mentioned,  which 
he  writes  Bnehargem.  Some  think,  that  the  reason  why  our 
Lord  gave  this  appellative  to  the  sons  of  Zebedee  was,  their 


follow  him.  He  who  labours  for  God,  will  always  find  more  desire  to  bring  fire  down  from  heaven,  t.  e.  a  storm  of  thun- 
Uian  he  loses,  in  the  midst  of  all  his  contradictions  and  per-  der  and  lightning,  to  overturn  and  consume  a  certain  sama- 
eecutions.  I  ritan  village,  the  inhabitants  of  which  would  not  receive  their 

146 


7^  parable  of  the  sower. 


CHAPTER  IV. 


Ti6  inU'.rpfetalion. 


21  And  when  his  'friends  heard  of  it,  they  went  out  to  lay 
hold  on  him  :  ^  for  they  said,  He  is  beside  himself. 

22  u  And  the  scribes  which  came  down  from  Jerusalem  said, 
'  He  hath  Beelzebub,  and  by  the  prince  of  the  devils  casteth 
he  out  devils. 

23  ^  And  he  called  them  unto  him,  and  said  unto  them  in  pa- 
rables, How  can  Satan  cast  out  Satan  1 

24  And  if  a  kingdom  be  divided  against  Itself,  that  kingdom 
cannot  stand. 

25  And  if  a  house  be  divided  against  itself,  that  house  cannot 
stand. 

26  And  if  Satan  rise  up  against  himself,  and  be  divided,  he 
tannot  stand,  b)it  haih  an  end. 

27  °  No  man  can  enter  into  a  strong  man's  house,  and  spoil 
his  goods,  except  he  will  first  bind  the  strong  man;  and  then 
tie  will  spoil  his  house. 

:Mul.  9.  3).  blO.CS.     Luke  II.  19.  John 


Master.  Sec  the  account  in  Luke  ix.  53,  M.  It  was  a  very 
usual  thing  among  the  Jews  to  give  surnames,  which  signi- 
fied some  particular  quality  or  excellence,  to  their  rabbins, 
flee  several  instances  m  Schoettgen. 

19.  Into  a  house.]  As  Christ  was  now  returned  to  Caper- 
naum, this  was  probably  the  house  of  Peter,  mentioned  chap, 
ii.  1. 

20.  Eat  bread.]  Had  no  time  to  take  any  necessary  refresh- 
ment. 

21.  Ilis  friends]  Or,  relations.  On  this  verse  several  MSS. 
dlfrercon.«iiderably.  I  have  followed  the  reading  of  the  Syriac, 
because  I  think  it  the  best ;  oi  nap'  avruv  signify  merely  his  re- 
latives, his  brethren,  &c.  see  ver.  31.  and  the  phrase  is  used  by 
the  best  writers  to  signify  relatives,  companions,  and  domes- 
tics.    See  Ktjpke  in  loco. 

,  They  said.  He  is  beside  himself]  It  was  the  enemies  of 
Christ  that  raised  this  report  ;  and  his  relatives,  probably 
thinking  that  it  was  true,  went  to  confine  him.  Let  a  Chris- 
tian but  neglect  the  care  of  his  body  for  a  time,  in  striving  to 
enter  in  at  the  strait  gate  ;  let  a  minister  of  Christ  but  impair 
liis  health  by  his  pastoral  labours,  presently  "  he  Is  distract- 
ed ;"  he  has  "  not  the  least  conduct  nor  discretion."  But  let  a 
man  forget  his  soul,  let  him  destroy  his  health  by  detauche- 
ries,  let  him  expose  his  life  through  ambition,  and  he  may, 
notwithstanding,  pass  for  a  very  prudent  and  sensible  man. 

Srhoettgen  contends,  that  tlie  m.ultitHde,  and  not  Christ,  is 
here  intended.  Christ  was  in  the  house  ;  the  multitude,  ox^"?. 
ver.  20.  pressed  upon  him  so  that  he  could  not  eat  bread.  His 
disciples,  or  friends,  went  out,  Kparriaat  avrov,  (scil.  ox^^ov) 
to  restrain  it,  viz.  the  multitude,  to  prevent  them  from  rush- 
ing into  the  house,  and  disturbing  their  Master,  who  was  now 


23  f  Verily  I  say  unto  you.  All  sins  shall  be  forgiven  unto  the 
sons  of  men,  and  blasphemies  wherewith  soever  they  shall 
blaspheme  :' 

29  But  he  that  shall  blaspheme  against  the  Holy  Ghost  hath 
never  forgiveness,  but  is  in  danger  of  eternal  damnation: 

30  Bccau.se  they  said,  He  hath  an  unclean  spirit. 

31  "  *  There  came  then  his  brethren  and  his  mother,  and, 
standing  without,  sent  unto  him,  calling  him. 

32  And  the  multitude  sat  about  him,  and  they  said  unto  hira, 
Behold,  thy  mother  and  thy  brethren  without  seek  for  thee. 

3:1  And  he  answered  them,  saying.  Who  is  my  motlier,  or  my 
brethren  f- 

34  And  he  looked  round  about  on  them  which  sat  about  him, 
and  said,  Behold  my  mother  and  my  brethren  ! 

35  For  whosoever  shall  do  the  will  of  God,  the  same  is  my 
brother,  and  my  sister,  and  mother. 

c  I.s«  42  S9     Mau.  li  23.— f  Mul.  12.  31.    Luk»  12.  10.  1  John  5.  16.— g  Miut.  12. 

46.     Luke  S.  19.  

taking  some  refreslunenL  This  conjecture  should  not  be  light- 
ly regarded. 

22.  m  hath  Beelzebub]    See  on  Matt.  xii.  24— 2G. 

27 — :J0.  No  man,  &c.]  For  an  explanation  of  these  verses, 
and  a  definition  of  the  sin  against  the  Holy  Ghost,  see  Matt, 
xii.  29— ;«. 

28.  Wherewith  soever  they  shull  blaspheme]  This  clause  is 
wanting  In  six  copies  of  the  Itala,  and  in  Cyprian  and  Am 
brosiastes. 

29.  Never]  Et{Tov  aitova.  This  is  wanting  in  the  Codex  Bez<B, 
tv.'o  othci-s,  five  of  the  Itala,  and  in  Athunasiiis  and  Cyprian. 

Eternal  damnation]  Or,  everlasting  judgment,  aiwviov 
KfiKTCiJs.  But  instead  of  xptacMs,  BL.  and  two  others  read 
aiiaprrifiaroi,  sin.  Tlic  Codex  Dezre.,  two  others,  and  some  of 
the  Fathers,  read  afiapnaf,  a  word  of  the  same  import.  Gro- 
tius,  Mill,  and  Beiigel,  prefer  this  latter  reading  ;  and  Gries- 
bach  h;is  queried  the  common  rending,  and  put  aLiaprrtnarof, 
in  the  margin.  Sin  or  trespass  is  the  reading  of  the  Coptic, 
Armenian,  Gothic,  Vulgate,  and  all  the  Itala  hut  two.  33'Ott- 
laStBnCJC  ttCSpaS,  is  the  translation  In  my  old  MS.  Eng.  Bib. 

31." //is  brethren  and  his  mother]  Or,  rather,  his  mother 
and  his  brethren.  Tliis  is  the  arrangement  of  the  best  and 
most  ancient  MSS.  and  this  clause,  ao(  ai  aic\(pai  cov,  and 
thy  sisters,  ver.  32.  should  be  added,  on  the  authority  of  AD- 
EFGMSUV,ji/iri/-jire  others,  some  editions,  tlie  margin  of  the 
latter  Syriac,  Slavonic,  Gothic,  and  all  the  Itala  except  four. 
Griesbach  has  received  this  reading  into  the  text. 

Calling  him.]  This  clause  Is  wanting  in  one  copy  of  the 
Itala.  The  Codex  Alexandrinus  has  Inrovvrti  avruv,  seek- 
ing him. 

33.   Who  is  my  mother?]    See  on  Matt  xii.  46 — 50. 


CHAPTER  IV. 

The  parable  of  the  sower,  1 — 9.  Its  interpretation,  10 — 20.  77ie  use  tee  should  make  of  the  instructions  we  receive,  21 — 25. 
T/ie  parable  of  the  progressively  grotcing  seed,  2f5 — 29.  Of  the  mustard-seed,  30 — 34.  Christ  and  his  disciples  are  over- 
taken by  a  storm,  35 — 38.  He  rebukes  the  wind  and  the  sea,  and  produces  fair  weather,  39 — 41.  [A.  M.  4031.  A.  D.  27. 
An.  Olyrnp.  CCL  3.] 


AND  *  he  began  again  to  teach  by  the  sea  side  :  and  there 
was  gathered  unto  him  a  great  multitude,  so  that  he  en- 
tered into  a  ship,  and  sat  in  the  sea  ;  and  the  whole  multitude 
was  by  t'le  sea  on  the  land. 

2  And  he  taught  them  many  things  by  parables,  *>and  said 
•Jiito  them  In  his  doctrine, 

3  Hearken  ;  Behold,  there  went  out  a  sower  to  sow : 

4  And  It  came  to  pass,  as  he  sowed,  some  fell  by  the  way  side, 
and  the  fowls  of  the  air  came  and  devoured  it  up. 

fi  And  some  fell  on  stony  ground,  where  it  hAd  not  much 
earth  ;  and  immediately  it  sprang  up,  because  it  had  no  depth 
»f  earth : 

6  But  when  the  sun  was  up,  it  was  scorched ;  and  because 
it  had  no  root.  It  withered  away. 

7  ,\nd  some  fell  among  thorns,  and  the  thorns  grew  up,  and 
Choked  it,  and  it  yielded  no  fruit. 

8  And  other  fell  on  good  ground,  '  and  did  yield  fruit  that 
*prang  up  and  Increased ;  and  brought  forth,  some  thirty,  and 
some  sixty,  and  some  an  hundred. 


NOTE-S. — Verse  2.  He  taught  them  many  things  by  para- 
hies]  See  every  part  of  this  parable  of  the  sower  explained 
on  Matt.  xiii.  1,  &c. 

4.  The  fowls]  Tov  ovpavov,  of  the  air,  is  the  common  read- 
fng:  but  it  should  be  omitted,  on  the  authority  of  nine  uncial 
MSS.  umvards  of  one  hundred  others,  and  almost  all  the  Ver- 
sions. Bengel  and  Griesbach  have  left  it  out  of  the  te.Tt.  It 
seems  to  have  been  inserted  In  Mark,  from  Luke  viil.  5. 

9.  And  he  said — he  that  hath  ears  to  hear,  let  him  hear.] 
The  Codex  Beza,  later  Syriac  in  the  margin,  and  seven  copies 
of  the  Itala,  add,  Kai  0  irvviuyv  (ruvuru,  and  whoso  understand- 
tth,  let  him  understand. 

10.  yVy  that  were  about  him]  None  of  tlie  otVier  evanse- 
lists  intimate  that  there  were  any  besides  the  twelve  with 
him ;  but  It  appears  there  were  several  others  present ;  and 
though  they  were  not  styled  disciples,  yet  tliey  appear  to  have 
seriously  attended  to  his  public  and  private  instructions. 

11.  Unto  you  it  is  given  to  know]  Tvtovai,  to  know,  is 
omitted  by  ABKL.  ten  others,  the  Coptic,  and  one  of  the  Itala. 
The  omission  of  this  word  makes  a  material  alteration  in  the 


9  And  he  said  unto  them,  He  that  hath  ears  to  hear  let  him 
hear. 

10  II  <i  And  when  he  was  alone,  they  that  were  abcut  him, 
with  the  twelve,  jusked  of  him  the  parable. 

11  And  he  paid  unto  them,  Unto  you  it  is  given  to  know  the 
mystery  of  the  kingdom  of  God :  but  unto  '■'them  that  are  with- 
out, all  these  thing's  are  done  In  parables: 

12  f  Tlwt  seeing  they  may  see,  and  not  perceive  ;  and  hear- 
ing they  may  hear,  and  not  understand  ;  lest  at  any  time  they 
should  be  converted,  and  their  sins  should  be  forgiven  them. 

1."?  And  he  said  unto  them.  Know  ye  not  this  parable?  and 
how  then  will  ye  know  all  parables) 

14  ii  s  The  sower  soweth  the  word. 

15  And  these  are  they  by  the  way  side,  where  the  word  is 
sown  :  but  when  they  have  heard,  Satan  cometh  immediately, 
and  taketh  away  the  word  that  ^vas  sown  in  their  hearts. 

16  And  these  are  they  likewise  whicli  are  sown  on  stony 
ground;  who,  when  they  have  heard  the  word,  immediately 
receive  it  with  gladness ; 

Luke  8.  10.     John  12.  40.     Acts  23.  26.     Romans  II. 


sense  ;  for  without  it,  the  passage  mav  be  read  thus — To  iftii 
the  mystery  of  the  kingdom  of  God  is  given ;  but  all  these 
things  are  transacted  in  parables  to  those  wi'Jiout.  Gnes/iach 
leaves  it  doubtful.  And  Professor  White  says,  probabiliter 
delendum.  I  should  be  Inclined  to  omit  it,  were  it  not  found 
in  the  parallel  passages  in  Matthew  and  Luke,  in  neither  of 
whom  it  is  omitted  by  any  MS.  or  Version.  See  the  disserta- 
tion on  parabolical  writing  at  the  end  of  Matt.  chap.  xlli. 

13.  Know  ye  not  this  parable?']  The  scope  ana  design  of 
which  is  so  very  obvious. 

How  then  will  ye  know  all  parables  7]  Of  which  mode 
of  tenching  ye  should  be  perfect  masters,  in  order  that  ye  may 
be  able  successfully  to  leach  others.  This  verse  is  not  found 
in  any  of  the  other  evancellsts. 

15.  These  are  they]    Prob.ibly  our  Lord  here  refers  to  the 

fieople  to  whom  he  had  just  now  preached,  and  who,  it  is  like- 
y,  did  not  profit  by  the  word  spoken. 

Where  the  word  is  sown]    Instead  of  this  clause,  fourcopies 
of  the  Itala  read  the  place  thus — TTiey  who  are  sown  by  the 
waysidi,  are  they  who  RECsrvE  the  word  .n-bouobwtly.  TIier» 
147 


Parable  of  the 


ST.  MARK. 


grain  of  mustard  seed,  ^e. 


17  And  have  no  root  in  themselves,  and  so  endure  but  for  a 
time :  afterward,  when  affliction  or  persecution  ariseth  for  the 
■word's  sake,  immediately  they  are  oflended. 

18  And  these  are  they  which  are  sown  among  thorns ;  such 
as  hear  the  word, 

19  And  the  cares  of  this  world,  '  and  the  deceitfulness  of 
riclies,  and  tlie  lusts  of  other  things  entering  in,  cholie  the 
word,  and  it  becometh  unfruitful. 

20  And  tliese  are  they  which  are  sovra  on  good  ground ;  such 
as  hear  the  word,  and  receive  it,  and  bring  forth  fruit,  some 
thirty  fold,  some  sixty,  and  some  an  hundred. 

21 1'  1)  And  he  said  unto  them,  Is  a  candle  brought  to  be  put 
under  a  '  bushel,  or  under  a  bed  ■)  and  not  to  be  set  on  a  can- 
dlestick'! 

22  <i  For  there  is  nothing  hid,  which  shall  not  be  manifested ; 
ncitlier  was  any  thing  kept  secret,  but  that  it  should  come 
abroad. 

2.3  '  If  any  man  have  ears  to  hear,  let  him  hear. 

24  And  he  aaith  unto  them,  Take  heed  what  ye  hear:  f  with 
■what  measure  ye  mete,  it  shall  be  measured  to  you :  and  unto 
you  that  hear  shall  more  be  given. 

25  ^  For  he  that  hath,  to  him  shall  be  given :  and  he  that  hath 
not,  from  him  shall  be  taken  even  that  which  he  hath. 

2611  And  he  said,  I'So  is  the  kingdom  of  God,  as  if  a  man 
should  cast  seed  into  the  ground ; 

al  Tim.  C.  9,  l/.-bMiiit.  S.  16.  LukeB.  16.  &11.33.-C  The  word  in  the  original 
Biffnifielh  a  less  measure,  as  Mali.  D.  15.— d  Matt.  10.86.  Luke  18. -2.— e  Malt. 11. 15. 
Ver.  9.— f  Mau.7.8.    Luke  6.  33. 


are  thousands  of  this  stamp  in  the  Christian  world.  Reader, 
art  thou  one  of  tli'in? 

19.  Hiedeceitf Illness  of  riches']  This  is  variously  expressed 
in  diflTerent  copies  of  the  Itala  :  the  errors — delights  of  the 
world — complelely  alienated  (abalienati)  by  the  pleasures  of 
the  tcnrtd.  The  lusts  of  othe'  things — which  have  not  been  in- 
cluded in  the  anriotts  cares  of  the  world — and  the  deceitful- 
ness of  riches.     All,  all,  choke  the  teord  .' 

21.  Is  a  candle — put  under  a  bushel7]  The  design  of  my 
preaching  is  to  enli'^liten  men  ;  my  parables  not  being  designed 
to  hide  the  truth,  but  to  make  it  more  manifest. 

22.  For  there  is  nothing  hid,  &c.]  Probably  our  Lord  means, 
that  all  that  had  hitherto  been  secret,  relative  to  the  salvation 
of  a  lost  world,  or  only  obscurely  pointed  out  by  types  and 
sacrifices,  sliall  now  be  uncovered  and  made  plain  by  the  ev- 
erlasting Gospel.     See  on  Matt.  v.  15.  x.  26. 

24.  Arid  iinto  you  that  hear  shall  more  be  given.]  This 
clause  is  wanting  in  I)G.,  Coptic,  and  four  copies  of  the  Itala  ; 
and  in  others,  where  it  is  extant,  it  is  variously  written. 
Griesbach  has  left  it  out  of  the  text,  and  supposes  it  to  be  a 
^oss  on,   Who.9oerer  hath  to  him  shall  be  given. 

25.  He  that  hath]    See  on  Matt.  xiii.  12. 

26.  So  is  the  kingdom  of  God]  This  parable  is  mentioned 
oidy  by  Mark,  a  proof  that  Mark  did  not  abridge  Matthew. 
Whitby  supposes  it  to  refer  to  the  good  ground  spoken  of  be- 
fore, and  paraphrases  it  thus :  "What  I  have  said  of  the  seed 
sown  upon  good  ground,  may  be  illustrated  by  this  parable. 
The  doctrine  of  the  kingdom  received  in  a  good  and  honest 
lieart,  is  like  seed  sown  by  a  man  in  his  ground,  properly 
prepared  to  receive  it;  for  when  he  hath  sown  it,  he  sleeps 
and  wakes  day  after  day,  and  looking  on  it,  he  sees  it  spring 
and  grow  up,  through  the  virtue  of  the  earth  in  which  it  is 
sown,  tliougb  he  knows  not  how  it  doth  so;  and  when  he 
finds  it  ripe,  he  reaps  it,  and  so  receives  the  benefit  of  the 
sown  seed.  So  is  it  here  :  the  seed  sown  in  the  good  and  hon- 
est heart  brings  forth  fruit  with  patience  ;  and, this  fruit  daily 
increaseth,  though  we  know  not  how  the  Word  and  Spirit 
•work  that  increase  ;  and  then  Christ  the  husbandman  at  the 
time  of  the  harvest,  gatliers  in  this  good  seed  into  the  kingdom 
of  heaven."  I  see  no  necessity  of  inquiring  how  Christ  may 
be  said  to  sleep,  and  rise  night  and  day  ;  Christ  being  like  to 
this  husbandman  only  in  sotciytg  and  reaping  the  seed. 

27.  And  should  sleej?,  and  rise  night  and  day]  That  is,  he 
should  sleep  by  nigld,  and  rise  by  day  ;  for  so  the  words  are 
obviously  to  be  understood. 

He  kvowelhnot  hoio.]  How  a  plant  grows  is  a  mystery  in 
nature,  which  the  wisest  philosopher  in  the  univei'se  cannot 
folly  explain. 

28.  Briiigeth  forth— of  herself  ]  KvYoixarr].  By  its  own  en- 
ergy, with'iut  either  tlie  inlluehce  or  industry  of  man.  Simi- 
lar to  this  is  the  exoression  of  the  poet:     Nanique  alia.,  nul- 

LIS   HOMINUl'.I  COGENTIBUS    ipSHi    SPONTE    SUA    Veniunt.      ViRG. 

Geor.  1.  ii.  v.  10.  "Some  (trcs)  grow  of  their  own  accord, 
■Without  the  labour  of  man."  All  the  endlessly  varied  herbage 
of  the  field  is  produced  in  this  way. 

The  full  corn]  Xl\ript]  cnrov,  full  loheat ;  the  perffct,  full- 
grown,  or  ripe  corn.  Lucian  uses  kcvo;  xapnoi,  empty  fruit  : 
for  imperfect,  or  unripe  fruit.     See  Kypke. 

The  kingdom  of  God,  which  is  generated  in  the  soul  by  the 
word  of  life,  under  the  inlluence  of  the  Holy  Spirit,  is  first 
very  small,  there  is  only  a  blade,  but  this  is  full  of  promise, 
for  a  good  blade  shows  there  is  a  good  seed  at  bottom  ;  and 
that  tlie  soil  in  which  it  is  sown  is  good  also.  Then  the  ear, 
the  strong  stalk  grows  up,  and  the  ear  is  formed  at  the  top ; 
the  faith  and  love  of  the  believing  soul  increase  abundantly,  it 
is  Justifed  freely  through  the  redemption  that  is  in  Christ :  it 
has  the  ear  which  i.S  shortly  to  be  filled  with  the  ripe  grain, 
the  outlines  of  the  whole  image  of  God.  The^i  the  full  corn. 
The  Boul  is  purified  from  all  unrighteousness,  and  I-aving 
148 


27  And  should  sleep,  and  rise  night  and  day,  and  the  seed 
should  spring  and  grow  up,  he  knoweth  not  how. 

23  For  the  earth  bringeth  forth  fruit  of  herself;  first  the 
blade,  then  the  ear,  after^^iat  the  full  com  in  the  ear. 

29  But  when  the  fruit  is  "brought  forth,  immediately  k he 
pulteth  in  the  sickle,  because  the  harvest  is  come. 

30  II  And  he  said,  '  Whereunto  shall  we  liken  the  kingdom 
of  God  1  or  with  what  comparison  shall  Ave  compare  itl 

31  It  is  like  a  grain  of  mustard  seed,  which,  when  it  is  soAvn 
in  the  earth,  is  less  than  all  the  seeds  that  be  in  the  earth  ; 

32  But  when  it  is  sown,  it  groweth  up,  and  becometh  greater 
than  all  herbs,  and  shiwteth  out  great  braiiches ;  so  that  the 
fowls  of  the  air  may  lodge  under  the  shadow  of  it. 

33  ■"  And  witli  many  such  parables  spake  he  the  word  unto 
them,  as  tliey  were  able  to  hear  it. 

34  But  witliout  a  parable  spake  he  not  unto  them :  and  when 
they  were  alone,  he  expounded  all  things  to  his  disciples. 

35  1  "  And  the  same  day,  when  the  even  was  come,  he  saitb 
unto  them,  Let  us  pass  over  unto  the  other  side. 

36  And  when  they  had  sent  away  the  multitude,  they  took 
him  even  as  he  was  in  the  ship.  And  there  were  also  with 
him  other  little  ships. 

3/  And  there  arose  a  great  stomn  of  wind,  and  the  waves  beat 
into  the  ship,  so  that  it  was  now  full. 
38  And  he  was  in  the  hinder  part  of  the  ship,  asleep  on  a  pil- 

g  Matt.  13.  12.  &  55.29.  Luke  8.  18.  &  19.  S6.— h  Mall.  13.  24.-!  Or,  ripe.— It  Rev 
H.  15.-IMall.  13.  31.  Liikeri.  IS.  Acts  8.  41.  &  4.  4.  ii5.  14.  Si  19.  M.— m  Miu. 
13.34.   John  16.12.— n  Matt,  a  18,  23.    Luke  8.  82. 


escaped  the  corruption  that  is  in  the  woiid,  it  is  made  a  par- 
taker of  the  divine  nature,  and  is  filled  with  all  the  fulness 
of  God. 

29.  He  putteth  in  the  sickle]  AttootcXAsi,  hesendethoiitthe 
sickle,  i.  e.  the  reapers,  the  instrument,  by  a  metonymy,  being 
put  for  the  persons  who  use  it.  This  is  a  common  figure.  Il 
has  been  supposed  that  our  Lord  intimates  here,  lliat  as  sooti 
as  a  soul  is  made  completely  holy,  it  is  taken  into  the  kingdom 
of  God.  But  certainly  the  parable  does  not  say  so.  When  the 
corn  is  ripe,  it  is  reaped  for  the  benefit  of  him  who  sowed  it; 
for  it  can  be  of  little  or  no  use  till  it  be  ripe ;  so  when  a  soul 
is  saved  from  all  sin,  it  is  capable  of  being  fully  employed  in 
the  worK  of  the  Lord  :  it  is  then,  and  not  till  then,  fully  fitted 
for  the  master's  use.  God  saves  men  to  the  utiemiost,  tlial 
they  may  here  perfectly  love  him,  and  worthily  magnify 
his  name.  To  take  them  away  the  moment  tliey  are  ca- 
pable of  doing  this,  would  be,  so  far,  to  deprive  the  7eorld 
and  the  church  of  the  inanifeslation  of  the  gloiy  of  his  grace. 
"  But  the  text  says,  immediately  he  sendeth  out  the  sickle,  and 
this  means  that  the  j)erson  dies,  and  is  taken  into  glory  as 
soon  as  he  Isfit  for  it."  No,  for  there  may  be  millions  of  ca- 
ses, where,  though  to  die  would  be  gain,  yet  to  live  may  be 
far  better  for  the  church  :  and  for  an  increase  of  the  lite  of 
Christ  to  the  soul.  See  Phil.  i.  21,24.  Besides,  if  we  attempt 
to  make  the  parable  speak  here,  what  seems  to  be  implied  in 
the  letter  ;  then  we  may  say  with  equal  propriety,  that  Christ 
sleeps  and  wakes  alternately  ;  and  that  his  own  grace  grows, 
he  knoxos  not  how,  in  the  heart  in  which  he  has  planted  it. 
Ver.  27. 

On  these  two  parables  we  may  remark :  1.  That  a  preacher 
is  a  person  employed  by  God,  and  sent  out  to  sow  the  good 
seed  of  his  kingdom  in  the  souls  of  men.  2.  That  it  is  a  sin 
against  God  tostay  in  the_^e/rfand  nolsotv.  3.  That  it  is  a  sin 
to  pretend  to  sotv,  when  a  man  is  not  furnished  by  the  keeper 
of  the  granary  with  any  j/iorc  seed.  ■:.  That  it  is  a  high  of- 
fence against  God  to  change  the  master's  seed,  to  mix  it,  or  to 
sow  bad  seed  in  the  place  of  it  5.  That  he  is  no;  a  seeds-man 
of  God  who  desires  to  sow  by  the  icay-side,  &c.  and  not  on 
the  proper  ground  ;  i.  e.  he  who  loves  to  preach  only  to  gfH' 
teel  congregations,  to  people  of  ser,.se  and  fashiojt,  and  feels  it 
a  pain  and  a  cross  to  labour  among  the  poor  and  the  ignorcuit. 
6.  That  he  who  sows  with  a  simple,  upright  heart,  the  seed  of 
his  Master,  shall  (though  some  may  be  unfruitful)  see  the  seed 
take  deep  root,  and  notwithstanding  the  unfaithfulness  and 
sloth  of  many  of  his  hearers,  he  shall  doubtless  come  with  re- 
joicing, bringing  his  sheaves  with  liim.     See  Quesnel. 

30.  \Vhereu7ito  shall  v.e  liken  the  kingdo"ii  of  God?]  How 
amiable  is  this  carefulness  of  Jesus  !  How  instructive  to  tlie 
preachers  of  his  word  !  lie  is  notsoliciticus  to  seek  fine  turns 
of  eloquence  to  charm  the  minds  of  his  auditors,  nor  to  draw 
such  descriptions  and  comparisons  as  may  surprise  them: 
but  studies  only  to  make  himself  understood ;  to  instruct  to 
advantage;  togive  true  ideas  of /'oi/A  and  holiness,  and  to  find 
out  such  expressions  as  may  render  necessary  truths  easy  and 
intelligible  to  the  meanest  capacities.  The  very  wisdom  of 
God  seems  to  be  at  a  loss  to  find  out  expressions  low  enough 
for  the  slow  apprehensions  of  men.  How  dull  and  stupid  is 
the  creature!  Uow  tcise  and  good  the  Creator.'  And  how 
foolish  the  preacher  who  uses  fine  and  hard  words  in  his 
preaching,  wiiich,  thoiiL'h  admired  by  the  shallow,  convey  no 
instruction  to  the  miillitudp. 

31.  A  grain  of  7nunlard-seed]  See  on  Matt.  xiii.  31,  32. 

33.  With  main/ such  parables]  HoAAaif,  tnany,  is  omitted 
by  L.,  sixteen  others;  the  ^i/riof,  both  the  PersiV,  one^roftie, 
Coptic,  Armenian,  JEthiopic,  ajid  two  of  the  Ilala.  Mill  ap- 
proves of  the  omission,  and  GHeshach  leaves  it  doubtful.  'Tis 
probably  an  interpolation  :  the  text  reads  better  witliout  it. 

As  they  were  able  to  hear]  Akovci",  or  to  understand,  always 
suiting  ills  teaching  to  the  capacities  of  his  hearers.    1  have 


A  man  possessed  with  a 


CHAPTER  V. 


legion  of  demons,  cured. 


low :  and  they  awake  him,  and  say  unto  him,  Master,  carest 
Ihou  not  that  we  perish  1 

39  And  he  arose,  and  rebuked  the  wind,  and  said  unto  the 
sea,  Peace,  be  still.  And  the  wind  ceased,  and  there  was  a 
great  calui. 


always  found  that  preacher  most  useful,  who  could  adapt  his 
phrase  to  that  of  the  people  to  whom  he  prcaclu'd.  Studying 
different  dialects,  and  forms  of  spe.ech  among  the  coiiitnon 
peonle,  is  a  more  difficult,  and  a  more  useful  work,  than  tJie 
etucly  of  dead  languages. — The  one  a  man  should  do,  and  tlic 
other  he  need  not  leave  undone. 

34.  He  expounded  all  things  to  his  disciples]  That  they 
mijht  be  capable  of  insiruciing  others.  Outside  hearers, 
these  who  do  not  come  into  close  fellowship  v/Mx  the  tiuo 
disciples  of  Christ,  have  seldom  more  than  a  superjicinl 
knnwledge  of  divine  things.  In  the  fellowship  of  the  saints, 
where  Jesus  the  teacher  is  always  to  be  found,  every  thing  is 
made  plain, — for  the  secret  of  the  Lord  is  with  them  who  fear 
him. 

35.  Let  us  pass  oner  unto  the  other  side]  Our  Lord  was  now 
by  the  iHea  of  Galilee. 

36.  TuBf  look  him  even  as  he  was  in  the  skip]  That  is,  the 
di>:ciptes  ;  he  was  7ioir  ci>  ru  tAoioj  in  the  hoat,  i.  c.  his  own 
boat,  whic.-i  usually  waited  on  him,  and  out  of  which  it  ap- 
pears he  was  then  teaching  the  people.     There  were  several 
others  there  which  tie  niiglit  have  gone   in,  had  this  one  not  I 
been  in  the  place.     The  construction  of  this  verse  is  exceed- 
ingly difficult,  the  meaning  appears  to  be  this:  the  disciples 
Bailed  off  with  him  just  as  he  was  in  the  boat,  out  of  \'.liich 
he  halt  been  teaching  the  people;  and  they  did  not  wait  to  ' 
provide  any  accommodations  for  the  passage.    This  I  believe  I 
lo  be  the  meaning  of  the  inspired  penman.  I 


40  And  he  said  unto  them,  Why  are  ye  so  fearful  1  how  ig  il 
that  ye  have  no  faith  1 

41  And  they  feared  exceedingly,  and  said  one  to  another, 
What  manner  of  man  is  this,  that  even  the  wind  and  the  sea 
obey  him? 


37.  A  great  storm  of  wind]  See  on  Matt.  viii.  24. 

38.  Un  a  pillow]  TipoaKC<paXatov  prohaisly  means  a  little  bed 
or  hummock,  such  as  are  commcm  in  smalt  vessels.  I  have 
seen  several  in  small  packets,  or  passage  boats,  not  a  great 
deal  larger  than  a  bolster. 

3'J.  Peace,  be  still.]  Be  silent  I  Be  still .'  There  is  uncom- 
mon wio/esfy  and  authority  in  these  words.  Who  but  God 
could  act  tims  ]  Perhaps  this  salvation  of  his  disciples  in  the 
boat  might  be  designed  to  show  forth,  lliat  protectio  i  and  deli- 
verance which  Christ  will  give  to  his  followers,  however 
violently  they  may  be  persecuted  by  earth  or  hell.  At  least 
this  is  a  legitimate  use  which  may  be  made  of  this  transaction. 

40.  Why  are  ije  so  fearful]  HavinL'  me  with  you. 

Hoio  is  it  that  ye  have  no  faith  ?]  Having  already  had  such 
proofs  of  my  unlimited  power  and  goodness, 

41.  What  manner  of  man  is  this  J]  They  were  astonished  at 
such  power  proceeding  from  a  person  who  appeared  to  be 
only  like  one  of  themseuea.  It  is  often  profitable  to  entertain 
each  other  with  the  succour  and  suppoit  which  we  receive 
from  God,  in  times  of  temptation  and  distress  ;  and  to  adore, 
with  respectful  awe,  that  sovereign  power  and  go.jtlness  by 
which  we  have  been  delivered. 

Having  spoken  so  largely  of  the  spiritail  and  practical  uses 
to  be  made  of  the.«o  transactions,  where  the  parallel  places 
occur  in  the  preceding  evangelist,  I  do  not  tliiuk  it  neces.sary 
to  repeat  those  things  here,  and  must  refer  the  reader  to  the 
places  marked  in  the  margin. 


CHAPTER  V. 

The  man  possessed  with  a  legion  of  demons  cured,  1—20.     He  rai.'ies  Jairus's  daughter  to  life,  and  cures  the  woman  who 

had  an  issue  of  blood,  21—43.     [A.  M.  4031.     A.  D.  27.     An.  Olymp.  CCT.  3.] 


AND  *  they  came  over  unto  the  other  side  of  the  sea,  into 
the  country  of  the  Gadarenes. 

2  And  when  he  was  i  '^'iicoulof  the  ship,  immediately  there 
met  liim  out  of  the  toml).";  a  man  with  an  unclean  spirit, 

3  Who  had  his  dwelling  among  the  tombs;  and  no  man 
could  bind  him,  no,  not  with  chains  : 

4  Because  that  he  hatl  l)een  often  bound  with  fetters  and 
chains,  and  the  chains  had  been  plucked  asunder  by  him,  and 
the  fetters  broken  in  pieces :  neitlier  could  any  ?;ia«  tame  him. 

5  And  always,  night  and  day,  he  was  in  the  mountains  and 
in  the  tombs,  crying,  and  cutting  himself  with  stones. 

<J  Uut  when  he  saw  Jesus  afar  off,  he  ran  and  worshipped 
him, 

7  And  cried  with  a  lotul  voice,  and  said,  b  What  have  I  to  do 
Willi  thee,  Jesus,  thoic  Son  of  the  most  high  God?  I  adjure 
thee  by  God,  that  thou  torment  me  not. 

S  For  he  said  unto  him,  Come  out  of  the  man,  thou  unclean 
spirit. 

9  And  he  asked  him.  What  is  thy  name?  And  lie  answered, 
saying,  '  My  name  is  Legion  :  for  we  are  many. 

10  And  he  besought  him  much  that  he  would  not  send  them 
away  out  of  the  country. 

cN»«lt.8.  23.     Luke  8.  as.— b  .\cn  IG.  17.     MmtS.  29. 


NOTES. — Verse  1.  The  Gadarenes]  Some  of  the  MSS.  have 
Gcrgasenes,  and  some  of  them  Gerasenes.  Griesbach  seemn 
to  prefer  the  latter.    See  the  note  on  Matt  viii.  23. 

The  Gadarenes  were  included  within  the  limits  of  the  Ger- 
gnsenes.  Dr.  Lightfoot  supposes  that  of  the  two  demoniacs 
mentioned  here,  one  was  of  Gadara,  and  con.sequently  a 
heathen,  the  other  was  a  Gergesenian,  and  conseiiuently  a 
Jetc  ;  and  he  thinks  that  Mark  and  Luke  mention  the  Gada- 
rene  demoniac,  because  his  case  was  a  singular  one,  being  the 
only  heathen  cured  by  our  Lord,  except  the  daughter  of  the 
Syroph(cnician  woman. 

2.  A  man  with  an  unclean  spirit]  There  are  two  mentioned 
by  Mattlicw,  wlio  are  termed  demoniacs.  See  on  chap.  i.  23. 

3.  Who  hail  his  dwelling  among  the  tombs]  See  Malt.  viii.  28. 

4.  With  fetters  and  chains]  His  strength,  it  appears,  was 
supernatural,  no  kind  of  chains  being  strong  enough  to  con- 
fine him.  With  several,  this  man  would  have  passed  for  an 
outrageous  madman  ;  and  diabolic  inlluence  be  entirely  left 
out  of  the  question  ;  but  it  is  the  prerogative  of  the  inspired 
penman  only,  to  enter  into  the  nature  and  causes  of  things, 
and  how  strange  is  it,  that  because  men  cannot  see  as  far  us 
the  Spirit  of  God  does,  therefore  they  deny  his  testimony. 
"There  was  no  devil,  there  can  be  none  :"  why  )."  Because 
we  have  never  seen'one,  and  we  think  the  doctrine  absurd." 
Excellent  reason  !  And  do  you  think  that  any  man  who  con- 
Bcicntiously  believes  his  Bible  will  give  any  credit  to  you  ? 
Men  sent  from  God  to  bear  witness  to  the  truth,  tell  us  tliere 
v/er^ demoniacs  in  their  time  ;  you  say,  "  No,  they  were  only 
diseases."  Whom  shall  we  credit  ?  The  men  sent  from  God, 
or  you  ? 

5.  Crying  and  cutting  himself  with  stones]  In  this  person's 
«tee  we  see  a  specimen  of  wliat  Satan  could  do  in  all  the 
wicked,  if  God  should  permit  him  ;  but  even  the  devil  himself 
has  his  chaiyi;  and  hewho  often  ii/irfsothers,  isalways  bound 
himself 


1 1  Now  there  was  there  nigh  unto  the  mountains  a  great  herd 
of  swine  feeding.  • 

12  And  all  the  devils  besought  him,  saying.  Send  us  into  the 
swine,  that  we  may  enter  into  them. 

13  And  forthwith  Jesus  gave  them  leave.  And  the  unclea* 
spirits  went  out,  and  entered  into  the  swine  :  and  the  herd  ran 
violently  down  a  steep  place  into  the  sea,  (they  were  about  two 
thousand  ;)  and  were  choked  in  the  sea. 

14  And  they  that  fed  the  swine  fled,  and  told  it  in  the  city, 
and  in  tlie  country.  And  they  went  out  to  see  what  K  wa« 
that  was  done. 

15  And  they  come  to  .lesns,  and  gee  him  that  was  possessed 
with  the  devil,  and  had  the  legion,  sitting,  and  clothed,  and  in 
his  right  mind  :  and  they  were  afraid. 

16  And  they  that  saw  it  told  them  how  it  befell  to  him  ihtt 
wa.s  possessed  with  the  devil,  and  also  concerning  the  swine. 

17  And  <*  they  began  to  pray  him  to  depart  out  of  their  coasta. 

18  And  when  he  was  come  into  the  ship,  "  he  that  had  been 
possessed  with  the  devil  pra/ed  him  that  he  might  be  with  him. 

19  Howbeit  .lesus  suffered  him  not,  but  saith  imto  him.  Go 
home  to  thy  friends,  and  tell  them  how  great  things  the  Lord 
hath  done  for  thee,  and  hath  had  compassion  on  thee. 

c  I.ukc  e.  30.— d  M.tl.  (r  34.     Acr«  IC.  3P._«  Lukr  9  33. 


6.  Worshipped  hint]  Hid  him  homage;  compelled  thereto 
by  the  power  of  God.  How  humiliating  to  Satan,  thus  to  ke 
obliged  to  acknowledge  the  superiority  of  Christ ! 

7.  H7iof  hare  I  to  do  trith  thet]  Or,  What  ie  it  to  thee  ard 
me,  or  why  dost  than  trouble  thyself  icith  me?  See  on  chapi  i. 
24.  and  Matt.  viii.  29.  where  the  idiom  and  meaning  are  ex- 
plained. 

Jesus]  This  is  omitted  hyfour  MSS.  and  by  several  in  Luke 
viii.  '2S.  and  by  many  of  the  first  authority  in  Matt,  viii.  29. 
Sec  the  note  on  this  latter  place. 

9.  Legion  :  for  ire  are  many.]  Could  a  disease  have  spoken 
so  1  "  No,  there  was  no  devil  in  the  case  ;  the  man  spoke  ac- 
cording to  the  prejudice  of  his  countrymen."  And  do  jou 
think  that  the  Spirit  of  God  co\ild  employ  himself  in  retailing 
such  ridiculous  and  nonsensical  prejudices'!  "  But  the  e\T\n- 
gelist  gives  these  as  this  madtnati's  words,  and  it  was  neces- 
sary, that  as  a  faithful  historian,  he  should  mention  these 
circumstances."  But  this  objection  is  destroyed  by  the  parallel 
place  in  Luke,  chau.  viii.  30.  where  the  inspired  writer  himself 
observes,  that  the  demoniac  was  called  Legion,  because  many 
deniotis  had  entered  into  him. 

10.  Out  of  the  country.]  Strange,  that  these  accursed  spi- 
rits should  find  it  any  mitigation  of  their  misery  to  be  per- 
mitted to  exercise  their  malevolence  in  a  particular  district! 
But  as  this  is  supposed  to  have  been  a  heathen  district,  there- 
fore the  demons  might  consider  themselves  in  Iheir  own  ter- 
ritories ;  and  probably  tliey  could  act  there  with  less  restraint 
than  they  could  do  in  a  country  where  the  worship  of  God 
was  established.     See  on  ver.  1. 

11,  A  great  herd  of  swine]    See  the  notes  on  Matt.  viii.  30. 

12,  All  the  devils]  riafrr.;,  all,  is  omitted  by  many  MSS. 
and  Versions  :  Gr^esbach  leaves  it  out  of  the  text.  0<  catfioves, 
is  omitted  also  by  several  :  Griesbacli  leaves  it  doubtful 
Probably  it  should  be  read  thus,  And  they  besought  him, 
saying. 

149 


A  ico'man  cured  who  had 


ST.  MARK. 


been  diseased  twelve  yeart. 


20  And  he  departed,  and  began  to  publish  in  Decapohs  how 
great  things  Jesus  had  done  for  him :  and  all  men  did  marvel. 

21  T  '  And  when  Jesus  was  passed  over  again  by  the  ship 
unto  the  other  side,  much  people  gathered  unto  him  :  and  he 
was  nigh  unto  the  sea. 

22  b  And  behold,  there  cometh  one  of  the  rulers  of  the  syna- 
gon-ue,  Jairus  by  name ;  and  when  he  saw  him,  he  fell  at  his  feet, 

2-3  v'nd  besought  him  greatly,  saying,  My  little  daughter  lieth 
at  the  point  of  death  :  I  pray  thee,  come  and  lay  thy  hands  on 
her  that  she  may  be  healed  :  and  she  shall  live. 

24' And  Jesus  went  with  him;  and  much  people  followed 
him,  and  thronged  him. 

25  11  And  a  certain  woman,  *  which  had  an  issue  of  blood 
twelve  years, 

26  And  had  suffered  many  things  of  many  physicians,  and 
had  spent  all  that  she  had,  and  was  nothing  bettered,  but  ra- 
ther grew  worse, 

27  When  she  had  heard  of  Jesus,  came  in  the  press  behind, 
and  touched  his  garment. 

28  For  she  said,  If  I  may  touch  but  his  clothes,  I  shall  be  whole. 

29  And  straightway  the  fountain  of  her  blood  was  dried  up  ; 
and  she  felt  in  her  body  that  she  was  healed  of  that  plague. 

30  And  Jesus,  immediately  knowing  in  himself  that  d  virtue 
had  gone  out  of  him,  turned  him  about  in  the  press,  and  said, 
Who  touched  my  clothes  1 

31  And  his  disciples  said  unto  him.  Thou  seest  the  multitude 
thronging  thee,  and  sayest  tho\i,  Who  touched  me  1 

32  And  he  looked  round  about,  to  see  her  that  had  done  this 
thing. 


13.  Oave  them  leave.']  For  cTrerpcipEv,  DH.  three  others,  and 
three  copies  of  the  Itata  have  intjxipcv,  senti\\em. 

14.  The  swine]  Instead  of  rouj  xo'poi'?)  BCDL.  three  others, 
Si/riac,  Coptic,  jEthiopic,  Vulgate,  and  Itala,  read  avrovs, 
them— And  they  that  fed  THEHi  Jled.  Griesbach  has  adopted 
this  reading. 

15.  That— had  the  legion]  This  is  omitted  by  D.  and  two 
others  ;    Ethiopia,  Persic,  Vulgate,  and  all  the  Itala  but  one. 

^lill,  Bengel,  and  Griesbach,  think  it  should  be  omitted. 

19.  Suffered  himnot]  0  6t  l^aovi,  hoitbeit  Jesus,  is  omitted 
by  ABKLM.  twenty-seven  others,  both  the  Syriac,  both  the 
Persic,  Coptic,  Gothic,  Vulgate,  and  one  of  the  Itala.  Mill 
and  Bengel  approve  of  the  omission,  and  Griesbach  lea.ves  it 
out  of  the  text. 

Go  home  to  thy  friends,  &c.]  This  was  the  cause  why  Jesus 
would  not  permit  him  to  follow  him  now,  because  he  would 
not  have  the  happiness  of  his  relatives  deferred,  who  must 
exceedingly  rejoice  at  seeing  the  wonders  which  the  Lord  had 
wi-ought. 

20.  Decapolis]    See  on  Matt.  iv.  25. 

23.  My  Utile  daughter.]  To  Ovyarpiov  fxov,  that  little  daugh- 
ter of  mine.  The  words  express  much  tenderness  and  con- 
cern. Luke  observes,  chap.  viii.  42.  that  she  was  his  only 
daughter,  and  was  about  ticelve  years  of  age. 

At  the  point  of  death]  Eaxa-'-jf  cx^h  ^"  '^^  ^'^s'  extremity, 
the  last  gasp.     See  on  Matt.  ix.  18. 

25.  A  certain  woman]    See  on  Matt.  ix.  20. 

2«.  Had  suffered  many  things  of  7nany  physicians, — and 
teas  not/ling  bettered,  but  rather  grew  worse]  No  person  will 
wonder  at  this  account,  when  lie  considers  the  therapeutics 
of  the  Jewish  physicians,  in  reference  to  hemorrhages,  espe- 
cially of  the  kind  with  whicli  this  woman  was  afflicted.  Rabbi 
Jochanan  says,  "  Take  of  guin  Alexandria,  of  alum  and  of 
crocus  hortensis,  the  weight  of  a  zuzee  each;  let  thein  be 
brjcised  together,  and  given  in  wine  to  the  tcoman  that  hath 
an  issue  of  blood.  But  if  this  fails,  Take  of  Persian  onions 
nine  logs,  boil  them  in  wine,  and  give  it  her  to  drink :  and 
say.  Arise  from  thy  flux.  But  should  this  fail.  Set  her  in  a 
place  where  two  ways  meet,  and  let  her  hold  a  cup  of  wine 
in  her  hand  ;  and  let  somebody  come  behind  and  affright  her, 
and  say,  Arise  from  thy  flux.  But  should  this  do  no  good. 
Take  a  handful  of  cummin,  and  a  handful  of  crocus,  and 
a  handful  of  fcenu-greek  ;  let  these  be  boiled,  and  given  to 
her  to  drink,  and  say,  Arise  from  thy  tinx.  But  should  this 
also  fail.  Dig  seven  trenches,  and  burn  i7i  them  some  cut- 
tings of  vines  not  yet  circumcised  (vines  not  four  yeai-s  old  ;) 
and  let  her  take  in  her  hand  a  cup  of  wine,  and  let  her  be 
led  from  this  trench,  and  sit  down  over  that  ;  and  let  her  be 
removed  from  that,  and  set  dotcn  over  another:  and  in  each 
ren.oval  say  unto  her,  Arise  from  thy  flux."  Dr.  Lightfoot 
gives  tliese  as  a  sample,  out  of  many  others  extracted  from 
Bab.  Shabb.  fol.  110 

A:id  from  some  of  these  nostrums  it  is  evident  the  woman 
couid  not  be  bettered,  and  from  some  others  it  is  evident  that 
she  must  be  made  worse;  and  from  all  togetlier  it  is  indubi- 
tably certain,  that  she  must  have  suffered  many  things  ; — 
and  from  the  persons  employed,  the  expense  of  the  medica- 
ments, and  the  number  of  years  slie  was  afflicted,  as  she  was 
not  a  person  of  great  opulence,  it  is  most  perfectly  creditable 
that  she  spent  all  that  she  had.  She  was  therefore  a  lit  patient 
for  the  Great  Physician. 

The  case  of  this  woman  was  a  very  afflicting  one.  1.  Be- 
<;ausc  of  the  nature  of  her  malady ;  it  was  such  as  could  not 
be  made  public,  without  exposing  her  to  shame  and  contempt. 
Z' \^  ^v^as  an  tnueiero^e  disorder;  it  had  lasted  twelve  years. 
a,  II  was  continual;  she  appears  to  have  had  no  interval  of 


33  But  the  woman  fearing  and  trembling,  knowing  what  was 
done  in  her,  came  and  fell  down  before  him,  and  told  him  all 
the  truth. 

34  And  he  said  unto  her.  Daughter,  •  thy  faith  hath  made 
thee  whole  ;  go  in  peace,  and  be  whole  of  thy  plague. 

35  T  f  While  he  yet  spake,  there  came  from  the  ruler  of  the 
synagogue's  house  certain  which  said,  Thy  daughter  ia  dead  ; 
why  troublest  thou  the  Master  any  further  7 

36  As  soon  as  Jesus  heard  the  word  that  was  spoken,  he  saith 
unto  the  ruler  of  the  synagogue.  Be  not  afraid,  only  believe. 

37  And  he  suffered  no  man  to  follow  him,  save  Peter,  and 
James,  and  John  the  brother  of  James. 

38  And  he  cometh  to  the  house  of  the  ruler  of  the  synagogue, 
and  seeth  the  tumult,  and  them  tliat  wept  and  wailed  greatly. 

39  And  when  he  was  come  in,  he  saith  unto  them,  Why 
make  ye  this  ado,  and  weep  7  the  damsel  is  not  dead,  but 
^  sleepeth. 

40  And  they  laughed  him  to  scorn.  i>  But  when  he  had  put 
them  all  out,  he  taketh  the  father  and  the  mother  of  the  dare- 
sel,  and  them  that  were  with  him,  and  entereth  in  where  the 
damsel  was  lying. 

41  And  he  took  the  damsel  by  the  hand,  and  said  unto  her, 
Talitha  cumi ;  which  is,  being  interpreted,  Damsel,  I  say  un- 
to thee,  arise. 

42  And  straightway  the  damsel  arose,  and  walked  ;  for  she 
was  of  the  age  of  twelve  years.  And  they  were  astonished 
with  a  great  astonishment. 

43  And  '  he  charged  them  straitly  that  no  man  should  know 
it ;  and  commanded  that  something  should  be  given  her  to  eat. 

g  Jn.U.lI.-hAct3  9.  40.-iMiiit.  8.  «  «t.9.33.  fc  12.  16. to  17.9.  Ch.  3.  12.  Lie. 
5.  14. 


health.  4.  Her  disorder  was  aggravated  by  the  medicines  she 
used^sAe  suffered  much,  &c.  5.  Her  malady  was  ruinous 
both  to  her  health  and  circumstances — she  spent  all  that  she 
had.  6.  She  was  now  brought  to  the  last  point  of  wretched- 
ness, want,  and  despair ;  she  was  growing  worse,  and  had 
neither  money  nor  goods  to  make  another  experiment  to 
procure  her  health.  7.  She  was  brought  so  low  by  her  disor- 
der, as  to  be  incapable  of  earning  any  thing  to  support  her 
wretched  life  a  little  longer.  It  has  been  said,  and  tne  saying 
is  a  good  one,  "Man's  extremity  is  God's  opportunity ."  Ne- 
ver could  the  power  and  goodness  of  God  be  shown  in  a  more 
difficult  and  distressful  case.  And  now  Jesus  comes,  and  she 
is  healed. 

27.  Came  in  the  press  behind]  She  had  formed  her  resolu- 
tion in  faith,  she  executes  it  notwitlistanding  her  weakness, 
&c.  with  courage  ;  and  now  she  finds  it  crowned  with 
success. 

31.  Thou  seest  the  multitude  thronging  thee,  &c.]  Many 
touch  .Tesus,  who  are  not  healed  by  him  :  the  reason  is,  they 
do  it  not  by  faith,  through  a  sense  of  their  wants,  and  a  con- 
viction of  his  ability  and  willingness  to  save  them.  Faith 
conveys  the  virtue  of  Christ  into  the  soul,  and  spiritual 
health  is  the  immediate  consequence  of  this  received  virtue. 

33.  Fearing  and  trembling]    See  Matt.  ix.  22, 

34.  Be  zchole  of  thy  plague.]  Rather,  continue  whole,  not 
be  whole,  for  she  was  already  healed  ;  but  this  contains  a  pro- 
mise necessary  to  her  e7icouragement,  that  her  disorder 
should  afilict  her  no  more. 

35.  Why  troublest  thou  the  Master]  These  people  seem  to 
have  had  no  other  notion  of  our  Lord  than  that  of  an  eminent 
physician,  who  might  be  useful  while  there  was  life,  but 
afterward  could  do  nothing. 

36.  Jesus — saith]  These  words  were  spoken  by  our  Lord 
to  the  afflicted  father,  immediately  on  his  hearing  of  the 
death  of  his  child,  to  prevent  that  distress  which  he  otherwise 
must  have  felt  on  finding  that  the  case  was  now,  humanly 
speaking,  hopeless. 

38.  He  cometh]    But,  epxovrai,  they  came,  is  the  reading  of 
ABCDF.  four  others,  and  several  Versions. 
Wept  and  wailed]    See  on  Matt.  ix.  23. 

40.  The  father  and  the  mother]  Prudence  required  thai  they 
should  be  present,  and  be  witnesses  of  the  miracle. 

And  them  that  were  with  him]  That  is,  Peter,  James,  and 
John,  ver.  37.  It  is  remarkable,  that  our  Lord  gave  a  particu- 
lar preference  to  these  three  disciples,  beyond  all  the  rest,  on 
three  very  important  occasions  :  1.  They  were  present  at  the 
transfiguration.  2.  At  the  raising  of  Jairus's  daughter.  3. 
At  his  agony  in  the  garden  of  Gethsemane. 

Where  the  damsel  was  lying.]  AvaKtifitvov,  lying.  This 
word  is  very  doubtful.  BDL.  one  other,  Coptic,  and  latter 
Arabic,  with  five  of  the  Itala,  omit  it.  Other  MSS.  express 
the  same  idea  in  five  different  words :  Griesbach  leaves  it  out 
of  the  text.    See  his  Testament. 

41.  Talitha  cumi]  Ci^o_3  f £v>^  This  is  mere  Syriac,  the 
proper  translation  of  which  the  evangelist  has  given.  The 
Codex  Bez»  has  a  very  odd  and  unaccountable  reading  here, 
pajSfii.  daliiTci  Kovpi,  my  master,  damsel,  arise.  Suidas 
quotes  this  place  under  the  word  A00aKovu  thus,  TnXrfia  icovit. 
Kovfx  is  the  reading  of  several  ancient  MSS.  but  it  is  certainly 
a  faulty  one. 

43.  Something  should  be  given  her  to  eat]  For  though  he 
had  employed  an  extraordinary  power  to  bring  her  to  life,  hs 
wills  that  she  should  be  continued  in  existence  by  the  use  of 
ordinary  means.  The  advice  of  the  heathen  is  a  good  one. 
Nee  Deus  intersit,  nisi  dignus  vindice  nodus  inciderit.  Ho- 
RAT.    "When  the  miracvilous  power  of  God  is  necessary,  let 


Our  Lord's  countrymen 


CHAPTER  VI. 


astonislied  at  his  mighty  wcyrks. 


It  be  resorted  to  :  when  it  is  not  necessary,  let  the  ordi- 
nary means  be  used," — to  act  otherwise  would  be  to  tempt 
God. 

While  Christ  teaches  men  the  knowledge  of  the  true  God, 
and  the  way  of  salvation,  he  at  the  same  lime  teaches  them 


lessons  of  prudence,  economy,  and  common  sense.  And  it  it 
worthy  of  remark,  that  all  who  are  taught  of  him,  are  not  only 
saved,  but  their  understandings  are  much  improved.  Tru* 
religion,  civilization,  mental  improvement,  common  sense, 
and  orderly  behaviour,*go  hand  in  hand. 


CHAPTER  VI. 

Our  lord's  countrymen  are  astonished  at  his  wisdom  and  mighty  works,  and  are  offended  at  him,  1 — 4.  lie  works  few 
miracles  there,  because  of  their  unbelief,  5,  ti.  lie  sends  forth  his  disciples  by  two  and  two  to  preach,  &c.  7 — 11.  They 
depart,  preach,  and  work  miracles,  12,  13.  Different  opinions  of  Christ,  14 — 16.  Account  of  the  beheading  of  John  Bap- 
list,  17 — 29.  The  disciples  return,  and  give  an  account  of  their  mission,  30.  He  departs  with  them  to  a  place  of  privacy, 
but  the  people  follow  him,  31 — 33.  He  has  compassion  on  them,  and  miraculously  feeds  five  thousand  with  fire  loaves  ana 
two  fishes,  3i — 44.  He  sends  the  disciples  by  sea  to  Bethsaida,  and  himself  goes  into  a  mountain  to  pray,  45,  46.  The 
disciples  meet  with  a  storm,  and  he  comes  to  them  walking  upon  the  water,  and  appeases  the  winds  and  the  sea,  47 — 52 
They  come  into  the  land  of  Gennesaret,  and  he  works  many  miracles,  53 — b6.    [A.  M.  4031.  A.  D.  27.  An.  Olymp.  CCI.  3.) 

AND  *  he  went  out  from  thence,  and  came  into  his  own 
country,  and  his  disciples  follow  him. 
2  And  when  the  Sabbath  day  was  come,  he  began  to  teach  in 
the  synagogue  :  and  many  hearing  him  were  astonished,  say 


Ing,  bFrom  whence  halh  this  man  these  things'?  and  what 
wisdom  is  this  which  is  given  unto  him,  that  even  such  migh- 
ty works  are  wrought  by  his  hands  1 

3  Is  not  this  the  cai-penter,  the  son  of  Mary,  '  the  brother  of 
Jaiiips,  and  Joses,  and  of  Juda,  and  Simon  t  and  are  not  his 
sisters  here  with  ust    And  they  <i  were  offended  at  him. 

4  But  Jesus  said  unto  them,  *  A  prophet  is  not  without  ho- 
nour, but  in  his  own  country,  and  among  his  own  kin,  and  in 
his  o\vn  house. 

J  :' And  he  could  there  do  no  mighty  work,  save  that  he  laid 
his  hands  upon  a  few  sick  folk,  and  healed  them. 

6  And  '  he  marvelled  because  of  their  unbelief.  >>  And  he 
went  round  about  the  villages,  teaching. 

7  ^  '  .\.nd  he  called  unto  him  the  twelve,  and  began  to  send 
them  forth  by  two  and  two ;  and  gave  them  power  over  un- 
clean spirits ; 

8  .^nd  commanded  them  that  they  should  take  nothing  for 
(Aeir  journey,  save  a  staff  only ;  no  scrip,  no  bread,  no  k  mo- 
ney in  their  purse : 

9  But '  be  shod  with  sandals  ;  and  not  put  on  two  coats. 

10  ■"  And  he  said  unto  them.  In  what  place  soever  ye  enter 
Into  a  house,  there  abide  till  ye  depart  from  that  place. 

11  "And  whosoever  shall  not  receive  you,  nor  hear  you, 
when  ye  depart  thence,  '  shake  off  the  dust  under  your  feet 

a  Mut.  13.  54.  Lulct  4.  l6.-b  John  6.  48.— c  Sc*  Mm.  13.  46.  Qol.  I.  19  —d  Male. 
ll.G.— t.Mwi  13.  57.  John4.«— f  SeoQen  19  82  t32.  25.  Mail.  13.  58.  Ch.  9 
e3.-E  h..  59.  IC.-h  Mm.  9.  35.  Luke  13.  22.— i  Mmc.  10.  1.  Chap.  3.  13,  14.  Luke 
9  1— k  The  word  tijnifieth  a  niere  of  bras3  money,  in  value  loinewhat  less  than  a 
(uahin;.  Mail  10  9.  bul  here  u  is  taken  in  general  for  money.   Luke  9.  3. 


NOTES.— Verse  1.  And  he  went  out  from  thence]  That  is, 
from  Capernaum.    See  on  Matt.  xiii.  54. 

2.  W^ere  astonished]  Ejti  tij  iiSaxi  avrov,  at  his  doctrine 
or  teaching.  This  is  added  by  the  Codex  Bezm  and  eight 
otiiers,  latter  Syriac,  Armenian,  Vulgate,  and  all  the  Itala. 

3.  Js  not  this  the  carpenter]  Among  the  ancient  Jews,  every 
father  was  hound  to  do  four  things  for  his  son.  1.  To  circum- 
cise him.  2.  To  redeem  him.  3.  To  teach  him  the  law.  4.  To 
teach  him  a  trade.  And  this  was  founded  on  the  following 
just  maxim  ;  "  He  who  teaches  not  his  son  to  do  some  work, 
Ls  as  if  he  taught  him  robbery  !"  It  is  therefore  likely  that  Jo- 
Ki^ph  brought  up  our  Lord  to  his  own  trade. 

Jdses]  Several  good  M.SS.  read  Icjo-rjrof,  Josct,  and  one, 
with  several  Versions,  read  Joseph. 

■I — 6.  See  this  curious  subject  explained.  Matt.  xiii.  55 — 58. 

7.  By  two  and  two]  That  they  might  encourage  and  sup- 
port each  other;  andtoshow,  that  union  among  the  ministers 
of  the  Gospel  is  essential  to  the  promotion  of  the  cause  of 
truth.     See  on  Luke  x.  1. 

B.  A  stuff  only]  It  is  likely  he  desired  them  to  take  only  one 
with  every  two,  merely  for  the  purpose  of  carrying  any  part 
of  thoir  clothes  on,  when  they  sliould  be  obliged  to  strip  them 
off  by  reason  of  the  heat ;  for  walkkig  staves,  or  things  of  this 
kind,  were  forbidden,  see  Matt.  x.  10.  But  probably  no  more 
is  designed  than  simply  to  state,  that  they  must  not  wait  to 
make  any  provision  for  the  journey,  but  go  off  just  as  they 
were,  leaving  the  provision  necessary  in  the  present  case,  to 
the  care  of  Divine  Providence.  St.  James  is  represented  in 
ancient  paintings,  as  carrying  a  gourd  bottle  on  a  staff 
across  his  shoulder. 

9.  Shodwith  sandals]  The  sandal  seems  to  have  been  simi- 
lar to  the  Roman  solea,  which  covered  only  the  sole  of  the 
foot,  and  was  fastened  about  the  foot  and  ancle  with  straps. 
The  sandal  was  oriqinally  a  part  of  the  tcotnati's  dress  ;  an- 
cient authors  represent  them  as  worn  only  by  women.  In 
Matt  X.  10.  the  disciples  are  commanded  to  take  no  shoes,  v:to- 
Sijitara,  which  word  is  nearly  of  the  same  import  with  aavSa- 
Xia,  sandals;  but  as  our  Lord  intimates  to  them  that  they 
should  be  free  from  all  useless  incumbrances,  that  they 
might  fulfil  his  orders  with  the  utmost  diligence  and  despatch, 
so  w^  may  suppose  that  the  sandal  was  a  lighter  kind  of  wear 
than  the  sAoe ;  and  indeed  the  word  sandal,  which  is  mere 
Chaldce,  S^JO  mio;ht  be  properly  translated  a  light  shoe  ;  as  it 
IS  compounded  of  po  ain,  a  shoe,  (see  Targum,  DeuL  xxv.  9, 
10.)  and?T  dal,  thin,  slender,  or  mean,  as  being  made  not  only 
lighter  than  the  hypodema,  or  shoe,  but  (probably)  also  of 
meaner  materials.  See  many  excellent  observations  on  this 
■ubjectin  Marfini'us'sEtym.  Lex.  under  the  word  Sandalium. 

U.  ji7id  %eheso*vtr  shall  not  receive  you]    Or  ay  rorroi  inj 


for  a  testimony  against  them.  Verily  I  say  unto  you.  It  shall 
be  more  tolerable  for  Sodom  p  and  Gomorrha  in  the  day  of 
judgment,  than  for  that  city. 

12  And  they  went  out,  and  preached  that  men  should  repenL 

13  And  they  caist  out  many  devils,  ">  and  anointed  with  oil 
many  that  were  sick,  and  healed  them. 

14  H  '  And  king  Hert>d  heard  of  him  ;  (for  his  name  was 
spread  abroad  ;)  and  he  said.  That  John  the  Baptist  was  risen 
from  the  dead,  and  therefore  mighty  wosks  do  chow  forth 
themselves  in  him. 

15  ■  Others  said.  That  it  is  Elias.  And  others  said.  That  it  is 
a  prophet,  or  as  one  of  the  prophets. 

16  T  '  But  when  Herod  heara  thereof,  he  said,  It  is  Jolin, 
whom  I  beheaded :  he  is  risen  from  tha  dead. 

17  For  Herod  himself  had  sent  forth  and  laid  hold  upon  John, 
and  bound  him  in  prison  for  Herodias'  sake,  his  brother  Phi- 
lip's wife  ;  for  he  had  married  her. 

18  For  John  had  said  unto  Herod,  "  It  is  not  lawful  for  thee 
to  have  thy  brother's  wife. 

19  Therefore  Herodias  had  »  a  quarrel  against  him,  and  would 
have  killed  him  ;  but  she  could  not; 

20  For  Herod  "  feared  John,  knowing  that  he  was  a  just  man 
and  a  holy,  and  *  observed  him  ;  and  when  he  heard  him,  ho 
did  many  things,  and  heard  him  gladly. 

21  ''And  when  a  convenient  day  was  come,  that  Herod  'on 
his  birth-day  made  a  supper  to  his  lords,  high  captains,  and 
chief  estates  of  Galilee  ; 

22  And  when  the  daughter  of  the  said  Herodias  came  in,  and 

1  Acts  12  S  — m  Mali.  10.  11.  Luke  9.  4.  <^  10.  7,  8  — n  Malt.  10.  14.  Luke  10.  10.— 

o  Acts  13.  61.  tt,  IS  6.— p  Or.  or— q  James  5.  14— r  Mall  2.  3.     Luke  9.  7 a  .Mau. 

16.14.  Chap.8.  23.-tMatt.  14.  2.  Luke  3.  19.-U  Lev.  18.  16.  «t.  SO  21.- »  Or,  an 
inward  grudge— w  Matt.  14.  5.  to  21.  6.— I  Or,  keut  him,  or,  saved  him.— y  Mall. 
14.  6.— I  Oen.  40.  20. 


Sc^rirai,  whatsoever  place  will  not  receive  you  :  this  is  the  read- 
ing of  BL.  four  others,  and  the  latter  Syriac  in  the  margin. 

Verily,  &c.]  All  this  clause  is  omitted  in  BCDL.  tico  others. 
one  Arabic,  one  Persic,  Coptic,  Armenian,  Vulgate,  and  all 
the  Itala  but  three.  Mill  and  Bezoe  approve  of  the  omission, 
and  Griesbach  leaves  it  out  of  the  text.  It  has  probably  been 
transferred  here  from  Matt.  x.  15.  See  this  subject  from  ver. 
7.  to  ver.  11.  explained  at  large  on  Matt.  x.  1 — 15. 

13.  Anointed  with  oil  many  that  were  sick]  This  is  only 
spoken  of  here,  and  in  James  v.  14.  This  ceremony  was  in 
great  use  among  the  Jews ;  and  in  certain  cases  it  might  bo 
profitable.  But  in  the  cases  mentioned  here,  which  weru 
merely  miraculous,  it  could  avail  no  more  of  itself  than 
the  imposition  of  hands.  It  was  used  symbolically  as  an  em- 
blem of  that  ease,  comfort,  and  joy,  which  they  prayed  God  to 
impart  to  the  sick.  For  various  examples  of  its  use  among 
the  Jews,  see  Lightfoot  and  Welstein  on  this  place. 

14.  And  king  Herod  heard]  Tnv  aKuvrjv  avrov,  his  fame,  is 
added  by  Kyi.  fifteen  others,  and  in  the  margin  of  several.  It 
seems  necessary  to  complete  the  sense. 

15.  On  as  one  of  the  prophets.]  v,  or,  is  omitted  by  ABCEG- 
HKLMS — BHV.  and  one  hundred  others,  Syriac,  all  the  Ara- 
bic, all  the  Persic,  Coptic,  JEthiopic,  Gothic,  Slavonic,  Vul- 
gate, two   ItalOj   Origen,    Victor,  and    Theophylact,  Bengtl, 

Welstein,  and  Griesbach  leave  it  out  of  the  text :  the  omis- 
sion of  it  mends  the  sense  much. 

19.  Would  have  killed]  'Ei^nret,  sovght  to  kill  him.  C.  and 
five  of  the  Itala.  See  the  whole  of  this  account  from  ver.  17. 
to  ver.  29.  explained  on  Matt.  xiv.  2 — 12. 

21.  Lords]  Meyiaraciv,  probably  governors  of  particular 
districts. 

High  captains]  XiXiapx"'?,  literally,  chiefs  or  captains 
over  a  thousand  men,  military  chiefs. 

CAi>/" estates]  flpcoToti,  probably  such  as  might  be  called 
nobles  by  title  only^  having  no  office  civil  or  military;  proba- 
bly magistrates.    See  Kypke  on  the  place. 

23.  Unto  the  half  of  my  kingdom]  A  noble  price  for  a 
dance!  This  extravagance  in  fivour  oi female  dancers  has 
the  fviHest  scope  in  the  East  even  to  the  present  day.  M.  An- 
quetil  du  Perron,  in  the  preliminary  discourse  to  his  Zend 
Acesta,p.  3-14.  and  315.  gives  a  particular  account  ofthe  daa 
cers  at  Sura^.  "This  account  cannot  be  transcribed  in  a  com 
ment  on  the  Gospel  of  God,  however  illustrative  it  might  be 
of  the  conduct  of  Herodias  and  her  daughter  Salome  :  it  is  too 
abominable  for  a  place  here.  He  observes,  that  the  rich  vie 
with  each  other  in  the  presents  tliey  make  them  of  mojiey 
and  jewels :  and  that  pereons  of  opulence  have  even  ruined 
themselves  by  the  presents  they  made  to  those  victims  of  de- 
bauch. He  mentions  a  remarkable  case,  which  may  throw 
151 


Fire  thousand /ed  with 


ST.  mahk. 


Jive  loaves  and  twoJUhtt 


danced,  and  pleased  Herod  and  them  that  sat  with  him,  the 
king  said  unto  tiie  damsel,  Ask  of  me  whatsoever  thou  wilt, 
and  I  will  give  it  thee. 

23  And  he  sware  unto  her,  »  Whatsoever  thou  shalt  ask  of 
me,  I  will  give  it  thee,  unto  the  half  of  my  kingdom. 

24  And  she  went  fortli,  and  said  unto  her  mother,  What 
shall  I  ask  1    And  she  said,  The  head  of  John  the  Baptist. 

25  And  she  came  in  straightway  with  haste  unto  the  king, 
and  asked,  saying,  I  will  that  thou  give  me  by  and  by  in  a 
charger,  the  head  of  John  the  Baptist. 

26  1)  And  the  king  was  exceeding  sorry ;  j/e?  for  his  oath's  sake, 
and  for  their  sakes  which  sat  with  him,  he  would  not  reject  her. 

27  And  immediately  the  king  sent  '^  an  executioner,  and  com- 
manded his  head  to  be  brought :  and  he  went  and  beheaded 
him  in  the  prison, 

28  And  brought  his  head  in  a  charger,  and  gave  it  to  the  dam- 
sel ;  and  the  damsel  gave  it  to  her  mother. 

29  And  when  his  disciples  heard  of  it,  they  came  and  took 
up  his  corpse  and  laid  it  in  a  tomb. 

30  1  d  And  the  apostles  gathered  themselves  together  unto 
Jesus,  and  told  him  all  things,  both  what  they  had  done,  and 
what  they  had  taught. 

31  °  And  he  said  unto  tJiem,  Come  ye  yourselves  apart  into  a 
desert  place,  and  rest  awhile  :  for  f  there  were  many  coming 
and  going,  and  they  had  no  leisure  so  much  as  to  eat. 

32  ^  And  they  departed  into  a  desert  place  by  ship  privately. 

33  And  the  people  saw  them  departing,  and  many  knew  him, 
and  ran  afoot  thither  out  of  all  cities,  and  outwent  them,  and 
came  together  unto  him. 

34  n  h  And  Jesus,  when  he  came  out,  saw  much  people,  and 
was  moved  with  compassion  toward  them,  because  they  were 
as  sheep  not  having  a  shepherd  :  and  '  he  began  to  teach  them 
many  things. 

35  k  And  when  the  day  was  now  far  spent,  his  disciples  came 
unto  him,  and  said,  This  is  a  desert  place,  and  now  the  time 
is  far  passed  : 

36  Send  them  away,  that  they  may  go  into  the  country  round 
about,  and  into  the  villages,  and  buy  themselves  bread :  for 
they  have  nothing  to  eat. 

37  He  answered  and  said  unto  them.  Give  ye  them  to  eat. 
And  they  say  unto  him,  '  Shall  we  go  and  buy  two  hundred 
""  pennyworth  of  bread,  and  give  them  to  eat  1 

38  He  saith  unto  them.  How  many  loaves  have  ye'?  go  and 
see.     And  when  they  knew-,  they  say,  "  Five,  and  two   fishes. 

a  Eslh.  5.  3,  6.  Si.  7.  2.— b  Matchcw  14.  9.— c  Or,  one  of  his  guard.— d  Luke  9.  10.— 
t  Matt.  14.  13.— f  Ch.  3.  20.— g  Malt.  14.  13.— h  Malt.  9.  36.  Si,  14.  14.— i  Luke  9.  U.— 
k  Matt.  14.  16.  Luke  9.  12.-1  Nuiubcra  11.  13,  23.  2  Kings  4.  43.— m  The  Roman 
penny  is  eevenpence  half-penny  ;  ad  Malt.  18.  28. 


light  on  this  passage;  '-That  the  dancer  Laal-koner  gained  such 
a  complete  ascendency  over  the  Mogul  Emperor  Maazeddin 
that  he  made  her  joint  governess  oi  \he  empire  with  himself." 
26.  For  their  sokes  ichic/i  sat  icith  him]  Probably  these 
persons  joined  in  with  the  request,  and  were  glad  of  this  op- 
portunity to  get  this  Light  of  Israel  extinguished  ;  he  being  a 
public  reprover  of  all  their  vices. 

30.  The  apostles  gathered  themselves  together]  For  they 
went  different  ways  before,  by  two  and  two,  ver.  7.  and  now 
they  return  and  7neet  Christ  at  Capernaum. 

31.  Rest  awhile']  Rest  is  necessary  for  those  who  labour ; 
and  a  zealnus  preacher  of  tl;e  Gospel  will  as  often  stand  in 
neei  oi  M  BlS  Si  galley  slave. 

33.  Th-.people]  Or,  ox^oi,  the  multitudes.  This  is  wanting  in 
many  MSS.  but  it  seems  ne.-.essory  to  make  the  sense  clear. 
There  is  scarcely  a  verse  in  the  whole  New  Testament  that  has 
suffered  so  much  from  transcribers  as  this  verse.  Amidst  the 
abundance  of  various  readings,  one  can  scarcely  tell  what  its  ori- 
ginal state  was.  The  various  readings  may  be  seen  in  Griesbach. 

34.  Much  people]  See  this  miracle  explained  on  Matt.  xiv.  14. 

40.  By  hundreds,  and  by  fifties.]  "That  is,"  says  Mr. 
Wesley,  "  fifty  in  a  rank,  and  a  hundred  in  file.  So  a  100  mul- 
tiplied by  .50  made  just  5000."  But  if  they  sat  50  dee/),  how  could 
the  disciples  conveniently  serve  them  with  the  bread  and  fishi 

41.  And  blessed]  I  think  the  word  God  should  be  inserted 
here,  asinMat.  xiv.l9.  See  the  note  there.  The  food  we  receive 
from  God  is  already  blest,  and  does  not  stand  in  need  of  being 
blessed  by  man  :  but  God,  who  gives  it,  deserves  our  warmest 
thanksgivings,  as  frequently  as  we  are  called  to  partake  of  his 
bounty. 

43.  Twelve  baskets]  These  were  either  the  baskets  used 
by  the  disciples,  see  on  Matt.  xiv.  20.  or  baskets  belonging  to 
eome  of  the  multitude,  who  might  have  brought  some  with 
them  to  carry  provisions,  or  other  things  necessary  for  the 
fiick,  whom  they  brought  to  Christ  to  be  healed. 


39  And  he  commanded  them  to  make  al'  ait  down  by  compo* 
nies  upon  the  green  grass. 

40  And  they  sat  down  in  ranks,  by  hundreds,  and  by  fifties. 

41  And  when  he  had  taken  the  five  loaves  and  the  two  fish' 
es,  he  looked  up  to  heaven,  'and  blessed,  and  brake  the 
loaves,  and  gave  them  to  his  disciples  to  set  before  them ;  and 
the  two  fishes  divided  he  among  them  all. 

42  And  they  did  all  eat,  and  were  filled. 

43  And  they  took  up  twelve  baskets  full  of  the  fragments, 
and  of  the  fishes. 

44  And  they  that  did  eat  of  the  loaves  were  about  five  thou- 
sand men. 

45  11  P  And  straightway  he  constrained  his  disciples  to  get  in- 
to the  ship,  and  to  go  to  the  other  side  before  '  unto  Bethsal- 
da,  while  he  sent  away  the  people. 

46  And  when  he  had  sent  them  away,  he  departed  into  a 
mountain  to  pray. 

47  '  And  when  even  was  come,  the  ship  was  in  the  midst  of 
the  sea,  and  he  alone  on  the  land. 

48  And  he  saw  them  toiling  in  rowing  ;  for  the  wind  was 
contrary  unto  them  :  and  about  the  fourth  watch  of  the  night 
he  cometh  unto  them,  walking  upon  the  sea,  and  "  would  have 
passed  by  them. 

49  But  when  they  saw  him  walking  upon  the  sea,  Ihey  sup- 
posed it  had  been  a  spirit,  and  cried  out: 

50  (For  they  all  saw  him,  and  were  troubled.)  And  imme- 
diately he  talked  with  them,  and  saith  unto  them,  Be  of  good 
cheer ;  it  is  I  ;  be  not  afraid. 

51  And  he  went  up  unto  them  into  the  ship  ;  and  the  wind 
ceased  :  and  they  were  sore  amazed  in  themselves  beyond 
measure,  and  wondered. 

52  For  '  they  considered  not  the  miracle  of  the  loaves :  for 
thoir  "  heart  was  hardened. 

53  H  ^  And  when  they  had  passed  over,  they  came  into  the  land 
of  Gennesaret,  and  drew  to  the  shore. 

54  And  when  they  were  come  out  of  the  ship,  straightway 
they  knew  him,  ■ 

55  And  ran  through  that  whole  region  round  about,  and  be- 
gan to  carry  about  in  beds  those  that  were  sick,  where  they 
heard  he  was. 

56  And  whithersoever  he  entered,  into  villages,  or  cities,  or 
country,  they  laid  the  sick  in  the  streets,  and  besought  him 
that  w  they  might  touch  if  it  were  but  the  border  of  his  gar- 
ment :  and  as  many  as  touched  »  him  were  made  whole. 

n  Malt.  14.  17.  Luke  9.  13.  John  6.  9.  See  Matt.  15.  34.  Ch.  8.  5.-o  1  Saai.  9. 
13.  Malthew26.  26.— p  Matt.  14.  22.  John  6.  17.— q  Or,  over  against  Bethsaidi..— 
r  Matt.  14  23.  John  6.  16,  17.— s  See  Luke  24.  28.-1  Ch.  8.  17,  18.— u  Ch.  3.  5.  St,  16. 
14.— V  Matt.  14. 34.— w  Mall. 9.20.  Ch. 6.27,29.  Acts  19.12.- x  Or,  it. 


44.  Were  about  five  thousand]  Slcci,  about,  is  omitted  by  a 
l^reat  majority  of  the  best  MSS.  and  by  the  principal  Versions. 
It  is  wanting  in  several  editions :  Bengel,  Wetstein,  and 
Griesbach,  leave  it  out  of  the  text.  It  is  omitted  by  some  in 
the  parallel  place,  MatL  xiv.  21.  But  it  stands  without  any 
variation  in  Luke  ix.  14.  and  John  vi.  10.  This  miracle  is 
mentioned  by  all  the  four  evangelists.  It  is  one  of  the  most 
astonishing  thatChrist  has  wrought.  It  is  a  miracle  which  could 
not  be  counterfeited,  and  a  full  proof  of  the  divinity  of  Christ. 

45.  To  the  other  side  before  unto  Bethsaida]  John  says, 
c\\.vi.n.ioCapernaum.  It  is  probable  our  Lord  ordered  them 
to  steer  to  one  or  other  of  these  two  pla.'es,  which  were  about 
four  miles  distant,  and  on  the  same  side  of  the  sea  of  Galilee. 

47.  The  ship  was  in  the  midst  of  the  sea]  See  all  the  parts 
of  this  wonderful  transaction  considered,  on  Matt.  xiv.  22—33. 

49.  They  supposed  it  had  been  a  spirit]  That  is,  by  whom 
the  storm  raised. 

52.  Their  heart  was  hardened]    See  on  Matt.  xiv.  33. 

53.  7Vie  land  of  Gennesaret]  This  country  lay  on  the  coast 
of  the  sea  of  Galilee  :  it  is  described  by  Josephus  as  being 
exceedingly  pleasant  and  fertile.  It  had  its  name  of  Genne- 
saret from  p  gen,  a  garden,  and  "iD  sar,  a  prince,  either  be- 
cause the  king  had  a  garden  there,  or  because  of  its  great 
fertility. 

54.  They  knew  him.]  'Eiriyvovrti,  they  recollected  him  ;  for 
he  had  before  preached  and  wrought  miracles  in  diflferent 
places  of  the  same  country. 

56.  Villages]  Probably  small  towns  near  cities. 

Country]  Villages  at  a  distance  from  cities  and  large  public 
towns.     See  on  Matt.  xiv.  34 — 36. 

Christ  went  about  doing  good— he  confined  his  ministry  and 
miracles  to  no  place — wherever  he  went,  they  stood  in  need 
of  his  help  ;  and  whenever  they  required  his  assistance,  they 
had  it  granted  immediately.  Our  Lord's  conduct  in  these  re- 
spects, is  a  perfect  pattern  for  every  preacher  of  his  Gospel. 


CHAPTER  VII. 

The  Pharisees  find  fault  with  the  disciples  for  eating  with  unwashen  hands,  1—5.  Christ  exposes  their  hypocrisy,  6— 13. 
He  shows  what  things  defile  men,  14—16.  And  teaches  his  disciples  in  private,  that  the  .nn  of  the  heart  alone,  leading  to 
vicious  practices,  defiles  the  man,  17—23.  The  account  of  the  Syrophoenician  woman,  24—30.  He  heals  a  man  who  was 
deaf  and  had  an  impediment  in  /lis  speech,  31—37.     [A.  M.  4032.     A.  D.  28.     An.  Olymp.  CCI.  4.] 

2  And  when  they  saw  some  of  his  disciples  eat  bread  with  Me. 
filed,  (that  is  to  say,  with  unwashen  hands,)  they  found  fault. 


T 


HEN  "  came  together  unto  liim  the  Pharisees,  and  certain 
of  the  scribes,  which  came  from  Jerusalem. 

a  Malt.  16.  1. 


NOTES. — Verse  1.  Came   from  Jerusalem]  Probably   for 
,the  express  purpose  of  disputing  with  Christ,  that  they  might 
.entangle  hnn  in  his  talk.    Malice  and  envy  are  never  idle— 
152 


theyincessan?/i//Ht7inhe  person  they  intend  to  make  theirprey. 
2.  They  found  fault.]  This  is  wanting  in  ABEHLV.  nine- 
teen others,  and  several  Versions.    Mill  and  Bengel  approva 


TAe  question  about  washings. 


CHAPTER  VII. 


The  Syrophosnician  woman. 


3  (For  the  Pharisees,  and  all  the  Jews,  except  they  wash  their 
hands  *  oft,  eat  not,  holding  the  tradition  of  the  elders. 

4  And  when  they  come  from  the  market,  except  they  wash, 
they  eat  not.  And  many  other  things  there  be,  which  they  have 
received  to  hold,  as  the  washing  of  cups,  and  i"  pots,  brazen 
vessels,  and  of  °  tables.) 

5  dThen  the  Pharisees  and  scribes  asked  him,  Why  walk  not 
thy  disciples  according  to  the  tradition  of  the  elders,  but  eat 
bread  with  unwashen  hands  1 

6  He  answered  and  said  unto  them.  Well  hath  Esaias  pro- 
phesied of  you  hypocrites,  as  it  is  written,  "  This  people  ho- 
noureth  me  with  their  lips,  but  their  heart  is  far  from  me. 

7  Howbeit  in  vain  do  they  worship  me,  teaching/or  doctrines 
the  commandments  of  men. 

I  8  For,  laying  aside  the  commandment  of  God,  ye  hold  the 
tradition  of  men,  as  the  washing  of  pots  and  cups  :  and  many 
other  such  like  things  ye  do. 

9  And  he  said  unto  them,  Full  well  ye  f  reject  the  command- 
ment of  God,  that  ye  may  keep  your  own  tradition. 

10  For  Moses  said,  6  Honour  thy  father  and  thy  mother ;  and, 
h  Whoso  curseth  father  or  mother,  let  him  die  the  death  ; 

11  But  ye  say,  If  a  man  shall  say  to  his  father  or  mother.  It 
is  '  Corban,  that  is  to  say,  a  gift,  by  whatsoever  thou  mightest 
be  profited  by  me ;  he  shall  be  free. 

12  And  ye  sufl'er  him  no  more  to  do  aught  for  his  father  or 
his  mother  ; 

13  Making  the  word  of  God  of  none  effect  th"ough  your  tradi- 
tion, which  ye  have  delivered  :  and  many  such  like  things 
do  ye. 

14  lf  It  And  when  he  had  called  all  the  peopl''  unto  him,  he 
eaid  unto  them.  Hearken  unto  me  every  one  ufyou,  and  un- 
derstai;d : 

15  Til  re  is  nothing  from  without  a  man,  that  entering  into 
him  can  defile  him  :  but  the  things  which  come  out  of  him, 
those  are  they  that  defile  the  man. 

16  '  If  any  man  have  ears  to  hear,  let  him  heai-. 

17  ■"  And  when  he  was   entered  into  tlie   house  from  the 

%  Oi-,  rtilifjently  ;  in  the  origina!,  wilh  the  fist;  Thcophylact,  up  to  the  clbnw. — 
b  Seitnrius  is  oboiit  a  pint  anil  a  half.— c  Or,  becia.— d  Malt,  13.  2.— c  Isaiah  29,  13. 
Matt.  16.  8.— f  Ot,  fnistraio.— t' Exod.  20.  12.     Deu.  6. 16.    Malt.  15.4,— h  Eiod.21. 


the  omission,  and  Griesbach  rejects  the  word.  If  the  3d  and 
4th  verses  be  read  in  a  parenthesis,  the  2d  and  5th  verses 
will  appear  to  be  properly  connected,  without  the  above 
clause. 

3.  Except  they  wash  their  hands]  Uvyitrt,  the  hand  to  the 
wrist — Unless  they  wash  Ihehand  up  to  the  wrist,eat  not.  Seve- 
ral translations  are  given  of  this  word — that  above  is  from  Dr. 
Lightfoot,  who  quotes  a  tradition  from  the  rabbins,  stating 
that  the  hands  were  to  be  thus  washed.  This  sort  of  rcashing 
was,  and  still  continues  to  be  an  act  of  religion  in  the  eastern 
countries.  It  is  particularly  commanded  in  the  Koran,  Surat. 
V.  ver.  7.  "O  believers,  when  ye  wish  to  pray,  wash  your 
faces,  and  your  hands  up  to  the  elbows, — and  your  feet  up  to 
the  ankles."  Which  custom  it  is  likely  Mohammed  borrowed 
from  the  Jews.  The  Jewish  doctrine  is  this.  "If  a  man 
neglect  the  washing,  he  shall  be  eradicated  from  this  world." 
But  instead  of  izvyiir),  the  fist  or  hand,  the  Codex  Bezae  has 
■nvKvi),  frequently :  and  several  of  the  Jlala  have  words  of  the 
same  signification. 

4.  And  when  they  come]  This  clause  is  added  by  our  trans- 
lations,  to  fill  up  the  sense  ;  but  it  was  probably  a  part  of  the 
original :  for  cav  cXdwai  is  the  reading  of  the  Codex  Bezm, 
Vulgate,  Armenian,  and  most  of  the  Itnla.  The  clause  in 
my  old  MS.  Rible  is  read  thus:  ^WH  tljCl  tumfngc  aacilt 
ItO  Cl)6pin2B.  The  words  seem  essentially  neci^ssary  to  a 
proper  understanding  of  the  text;  and  if  not  admitted  on  llie 
above  authority,  they  must  be  supplied  in  Italics,  as  in  our 
common  translation. 

Except  they  wafih]  Or  dip  ;  for  Pairrit^cjuTai  may  mean 
either.  But  instead  of  the  word  in  the  text,  the  famous  Codex 
Vaticanus,  (B)  eight  others,  and  Euthytnius,  have  pavrwuv- 
rai,  sprinkle.  However,  the  Jews  sometimes  washed  their 
hands  previously  to  their  eating:  at  other  times,  they  simply 
dipped  or  plunged  them  into  the  water. 

Of  cup.'?]  TluTcpitov ;  any  kind  of  earthen  vessels. 

Pots]  Of  measures — fer'^v,  from  the  singular  ftrf?,  aimea- 
ttire  for  liquids,  formed  from  the  Latin  sextarius  equal  to  a 
ptnt  and  a  half  English.  See  this  proved  by  Wetstein,  on 
this  7'ace.     My  old  MS.  renders  it  CtUCtiS. 

Cy  it  i-<:en  vessels]  XaXKtcjv — these,  if  polluted,  were  only 
to  be  wiiahed,  or  passed  through  the  lire ;  whereas  the  earthen 
vessels  were  to  be  broken. 

Afid  of  table.t]  Beds,  couches — koi  kXivuv.  This  is  wanting 
in  BL.  two  others,  and  the  Coptic.  It  is  likely  it  means  no 
more  than  the  forms  or  seats,  on  which  they  sat  to  eat.  A 
bed  or  couch  was  defiled,  if  any  unclean  person  sat  or  leaned 
on  it — a  man  with  an  issue — a  leper — a  woman  with  child,  &c. 
As  the  word  lianTiajiovi,  baptisms,  is  applied  to  all  these  ;  and 
as  it  is  contended,  that  this  word  and  tlic^ver')  whence  it  is 
derhfed,  signifying  dipping  or  immersion  alone,  its  use  in 
he  above  cases  refutes  that  opinion  ;  and  shows  that  it  was 
used,  not  only  to  express  dipping  or  immersion,  but  also 
sprinkling  and  washing.  The  cups  and  pots  were  washed  ; 
the  beds  and  forms  perhaps  sprinkled ;  and  the  hands  dipped 
up  to  the  wrist 

5.  Why  walk  not  thy  disciples]  See  on  Matt.  xv.  2—9. 

6.  Honoureth  me]  Ms  Tiua— but  the  Codes  Beza  and  three 

U 


people,  his  disciples  asked  him  concerning  the  Data- 
ble. "^ 

18  And  he  saith  unto  them.  Are  ye  so  without  understanding 
also  1  Do  ye  not  perceive,  that  whatsoever  thing  from  without 
enlereth  into  the  man,  it  cannot  defile  him  ; 

19  Because  it  entercth  not  into  his  heart,  but  into  the  belly, 
and  goeth  out  into  the  draught,  purging  all  meats'? 

20  And  he  said,  That  which  comelh  out  of  the  man,  that  de- 
fileth  the  man. 

21  "  For  from  within,  out  of  the  heart  of  men,  proceed  evil 
thoughts,  adulteries,  fornications,  murders, 

22  Thefts,  °  covetousness,  wickedness,  deceit,  lasciviousness, 
an  evil  eye,  blasphemy,  pride,  foolishness : 

23  All  these  evil  things  come  from  within,  and  defile  the  man. 

24  t  P  And  from  thence  he  arose,  and  went  into  the  borders 
of  Tyre  and  Sidon,  and  entered  into  a  house,  and  would  have 
no  man  know  it ;  but  he  could  not  be  hid. 

25  For  a  certain  woman,  whose  young  daughter  had  an  un- 
clean spirit,  heard  of  him,  and  came  and  fell  at  his  feet : 

26  (Tlie  woman  was  a  '  Greek,  a  Syrophcenician  by  nation ;) 
and  she  besought  him  that  he  would  cast  forth  the  devil  out 
of  her  daughter. 

27  But  Jesus  said  unto  her.  Let  the  children  first  be  filled  : 
for  it  is  not  meet  to  take  the  children's  bread,  and  to  cast  it 
unto  the  dogs. 

2S  And  she  answered  and  said  unto  him.  Yes,  Lord,  yet  the 
dogs  under  the  table  eat  of  the  children's  crumbs. 

29  And  he  said  unto  her,  For  this  saying  go  thy  way ;  the  de- 
vil  L  ,rine  out  of  thy  daughter. 

30  1  v/hen  she  wslS  come  to  her  house,  she  found  the  devil 
gone     .t,  and  her  tlaughter  laid  upon  the  bed. 

31  If '  And  again,  departing  from  the  coasts  of  Tyre  and  Sidoii, 
he  came  unto  tl  e  sea  of  Galilee,  through  the  midst  of  the 
coasts  of  Decapol.ii. 

32  And  '  they  briiig  unto  him  one  that  was  deaf,  and  had  an 
impediment  in  his  speech ;  and  they  beseech  him  to  put  his 
hand  upon  him. 

17.  Lev.  SO,  9,Prov.  90,  M.-i  Matt.  15.  5.  fc23.  18.-k  Malt,  IB.  lO.-l  Matt.  11.  15. 
— m  Mall,  !.">.  15.— n  Gen  6,5.  &  8.  SI.  Matt.  15.  19— o  Or.  covetousneascs,  wicked- 
ncsscs,— p.Matt.  l.V  21,— q  Or,  Gentile.- r  Matt.  15  29 —s  Matt.  9.32.   Luke  II.  14. 


copies  of  the  Itala,  have  ite  ayaira;  loveth  me: — the  .Ethiopia 
has  both  readings. 

8.  Washing  of  pots  and  cups,  &c.]  This  whole  clause  is 
wanting  in  BL.  .^x'e  others,  and  the  Coptic:  one  MS.  omits 
this  and  the  whole  of  the  ninth  verse.  The  eighth  verse  is 
not  found  in  the  parallel  place  of  Matt.  xv. 

9.  Full  well]  KaX(i)( — a  strong  irony.  How  noble  is  your 
conduct!  from  conscientious  attachment  to  ytmr  own  tradi- 
tions, ye  have  annihilated  the  commandments  of  God  ! 

That  ye  may  keep]  But  arrjarirc,  that  ye  7nay  establish,  is 
the  reading  of  D.  three  others,  Syriac,  all  the  Itala,  wilh  Cyp- 
rian, Jerom,  and  Zeno.  Griesbach  thinks  it  should  be  re- 
ceived instead  of  the  other.  God's  law  was  nothing  to  these 
men,  in  comparison  of  their  own :  hear  a  case  in  point. 
"Rahba  said,  How  foolish  are  most  men!  they  observe  the 
precepts  of  the  divine  law,  and  neglect  the  statutes  of  the  rab- 
bins !"  Maccoth,  fol.  22. 

10.  For  Moses  said,  &c.]  See  all  these  verses,  from  this  to 
the  2.3d,  explained  Matt.  xv.  3—20. 

13.  Your  tradition]  D.  latter  Syriac,  in  the  margin  Saxon, 
and  all  the  Itala  but  one,  add  rrj  fiowa,  by  your  foolish  tradi- 
tion :  eope)i  pcunCan  laje,  your  foolish  law.    Anglo-Saxon. 

14.  When  he  had  called  all  tlie  people]  But  instead  of  -rravra, 
all,  TraXw,  again,  is  the  reading  of  BDL.  latter  Syriac,  in  the 
margin,  Coptic,  Etiiiopic,  Saxon,  Vulgate,  all  the  Itala  but 
one.     Mill  and  Griesbach  approve  of  this  reading. 

19.  Into  the  draught]  See  on  Matt.  xv.  17. 

Purging  all  meats7]  For  what  is  separated  from  the  differ- 
ent aliments  taken  into  the  stomach,  and  thrown  out  of  the 
body,  is  the  innutritions  parts  of  all  the  meats  that  are  eaten  ; 
and  tlius  they  are  purged,  nothing  being  left  behind,  but  what 
is  proper  for  the  support  of  the  body. 

24.  Into  tlie  borders  of  Tyre  and  Sidon]  Or,  into  the  coun- 
try between  Tyre  and  Sidon.  I  have  adopted  this  translation 
from  Kypke,  who  proves  that  this  is  the  meaning  of  the  word 
licOopia,  in  the  best  Greek  writers. 

25.  A  certain  troma7i]  See  this  account  of  the  Syrophoeni- 
cian  woman  explained  at  large.  Matt.  xv.  21 — 28. 

26.  The  leoman  icas  a  Greek]  UosenmuUer  has  well  ob- 
served that  all  heathens  or  idolaters  were  called  'EXXnfCi, 
Greeks,  by  the  Jews  ;  whether  they  were  Parthians,  Merles, 
Arabs,  Indians,  or  ^Ethiopians.  Jews  and  Greeks  divided  the 
whole  world  at  this  period. 

30.  Laid  upon  the  bed.]  The  demon  having  tormented  her, 
so  that  her  bodily  strength  was  exhausted,  and  she  was  now 
laid  upon  the  couch  to  take  a  little  rest.  The  JSthiopic,  has  a 
remarkable  reading  here,  which  gives  a  very  different,  and  I 
think  a  better  sense.  And  she  found  her  daughter  clotbbd, 
SITTING  upon  the  couch,  and  the  demon  gone  out. 

32.  They  bring  him  one  that  was  deaf,  and  had  an  impedU 
jnent  in  his  speech]  Though  from  the  letter  of  the  text,  itdoea 
not  appear  that  this  man  was  absolutely  deprived  of  speech: 
for  yioyiXaXui  literally  signifies,  one  that  cannot  speak  plainly 
— a  stammerer  :  yet  it  is  certain  also,  that  the  word  means  a 
dumb  person :  and  it  is  likely  that  the  person  in  question  wa« 
dumb,  because  he  was  deaf;  and  it  is  generally  found  that  he 
who  is  totally  deaf  is  dumb  also.  Almost  all  the  Versions  utt- 
153 


t^our  thousand  fed. 


ST.  MARK. 


The  Pharisees  ask  for  stgiia. 


33  And  he  took  him  aside  from  the  multitude,  and  put  his 
fingers  into  his  ears,  and  *  he  spit,  and  toudied  his  tongue  : 

34  And  b  looliing  up  to  heaven,  ■=  he  sighed,  and  saith  unto 
him,  Ephphatha,  tliat  is,  Be  opened. 

35  *  And  straightway  liis  ears  were  opened,  and  the  string  of 
his  tongue  was  loosed,  and  he  spake  plain. 

0.  Ch.  8.  a     John  9.  6.-b  Ch    6.  41.     Jnhn  U.  41.  &  17.  1. 


derstand  the  word  thus  :  and  the  concluding  words  seem  to 
confirm  this — He  ntakelh  both  the  dtaf  to  hear,  and  the  dumb, 
Kb}(j)ov{,  to  speak. 

33.  And  he  spit,  and  touched  his  tongue]  This  place  is  ex- 
ceedingly difficult.  There  is  scarcely  an  action  of  our  Lord's 
life  but  one  can  so.e  an  evident  reason  for,  except  this.  Various 
interpretations  are  given  of  it — none  of  them  satisfies  my 
tnind  The  Abb€  Giradeau  spiritualizes  it  tlius  :  1.  He  took 
iinx  aside  from  the  multitude — When  Christ  saves  a  sinner, 
lie  separates  him  from  all  his  old  evil  companions,  and  from 
the  spirit  and  maxims  of  an  ungodly  woi-ld.  2.  He  put  his 
Jingers  in  his  ears — to  show  that  they  could  be  opened  only  by 
Ihe^n^er,  i-  e,  Uie  power  of  God,  and  tliat  they  should  be  shut 
to  every  word  and  voice,  but  what  came  from  him.  3.  Spitting 
out,  he  touched  his  tongue — to  show  that  his  mental  taste  and 
relish  should  be  entirely  cAan^erf;  that  he  should  detest  those 
things  which  he  before  esteemed,  and  esteem  those  which  he 
before  hated.  4.  Looking  up  to  heaven — to  signify  that  all 
help  comes  from  Gad,  and  to  teach  the  new  convert  to  keep 
conlinuaily  footing' <o,  and  depending  upon  him.  5.  He  groan- 
ed— to  show  the  wretched  state  of  man  by  sin,  and  how  ten- 
derly concerned  God  is  for  his  present  and  eternal  welfare  ; 
and  to  intimate,  that  men  should  seek  the  salvation  of  God  in 
the  spirit  of  genuine  repentance,  with  strong  crying  and 
tears.  6.  He  said,  Be  opened — Sin  is  a  shutting  of  the  ears 
against  the  words  of  God ;  and  a  tying  of  the  tongue,  to  render 
it  incapable  of  giving  God  due  praise.  But  when  the  ali-pow- 
<erful  giace  of  Christ  reaches  the  lieart,  the  ear  is  unstopped, 
and  the  man  hears  distinctly — the  tongue  is  unloosed,  and  tlie 
man  speaks  correctly.  . 

After  all,  it  is  possible  that  what  is  attributed  here  toChrist, 
belongs  to  the  person  who  was  cured.  I  will  give  my  sense 
cf  tlie  place  in  a  short  paraphrjise. 

^)!d  Jesus  took  him  aside  from  the  inuUitude :  and  [the 
deaf  man]  put  his  fingers  into  his  ears,  intimating  thereby  to 
Christ  that  they  were  so  stopped  that  he  could  not  hear ;  and 
having  spat  out,  that  there  miglit  be  nothing  remaining  in  his 
mouth  to  offend  the  sight  when  Christ  should  look  at  his 
tongue,  he  touched  his  tongue,  showing  to  Christ  that  it  was 
£0  bound,  thai  he  could  not  speak  ;  and  he  looked  up  to  hea- 
ven, as  if  to  implore  assistance  from  above;  and  he  groaned, 
being  distressed  because  of  his  present  affliction,  and  thus  im- 
plored relief;  for  not  being  able  to  speak,  he  could  only  g-roan 
and  look  up,  expressing  by  these  signs,  as  well  as  he  could, 
his  afflicted  state,  and  the  desire  he  had  to  be  relieved.     The7i 


36  And  "  he  charged  them  that  they  should  tell  no  man  :  but 
the  more  he  charged  them,  so  much  the  more  a  great  deal  they 
published  it; 

37  And  were  beyond  measure  astonished,  saying,  He  hath 
done  all  things  well :  he  maketh  both  the  deaf  to  hear,  and  the 
dumb  to  speak. 

c  John  II.  .TC!,  38.— d  Isa.  35.  5,  6.     M»tt.  11.  S.—t  Ch.  5.  43. 


Jesus,  having  compassion  upon  him,  said.  Be  opened  ;  and 
immediately  his  ears  were  opened,  so  that  he  could  hear  dis- 
tinctly  ;  and  the  impediment  to  his  speaking  was  removed,  so 
that  he  spake  properly.  The  original  will  admit  of  this  inter- 
pretation ;  and  this,  I  am  inclined  to  believe,  is  the  true  mean- 
mg  of  this  otherwise  (to  me  and  many  others)  unaccountable 
passage. 

34.  Ephphatha]  Ethphathach,  tj,tbijStlA  Syriac.  It  is  like* 
ly  tliat  it  was  in  this  language  that  our  l!or3  spoke  to  this  poor 
man :  and  because  he  had  pronounced  the  word  Ephphathach, 
with  peculiar  and  authoritative  emphasis,-  the  evangelist 
thouglit  proper  to  retain  the  original  word ;  though  the  last 
letter  in  it  could  not  be  expressed  by  any  letter  in  the  Greek 
alphabet. 

35.  He  spake  plain.]  OpQoii,  distinctly,  without  stammer- 
ing.  One  M.ti.  has.  And  he  spoke  praising  God.  Thereisno 
doubt  of  this :  but  the  evangelist,  I  think,  did  not  write  these 
words. 

36.  Tell  no  man]  See  on  Matt.  viii.  4.  This  miracle  is 
not  mentioned  by  any  other  of  the  evangelists.  Another  proof 
that  Mark  did  not  abridge  Matthew.  For  a  practical  review 
of  the  different  important  subjects  of  tliis  chapter,  see  Matt. 
XV.  &c.  and  particularly  the  observations  at  the  end. 

37.  He  haih  done  all  things  well]  Th's  has  been,  and  ever 
will  be,  true  of  every  part  of  our  Lord's  conduct.  In  creation, 
providence,  and  redemption,  he  hath  done  all  things  well.  The 
wisest  philosophers  are  agreed,  that  considering  Creation  as 
a  whole,  it  would  be  impossible  to  improve  it.  Every  thing 
has  been  made  in  number,  weight,  and  measure  ;  there  really 
is  nothing  deficient,  nothing  redundant ;  and  the  good  of  the 
creature  seems  evidently  more  consulted  than  the  glory  of  the 
Creator.  The  creature's  good  is  every  where  apparent ;  but 
to  find  out  how  the  Creator  is  glorified  by  these  works,  requires 
the  eye  of  the  philosopher.  And  as  he  has  done  all  things  well 
in  creation,  so  has  he  in  providence :  here  also  everything  is 
in  number,  weight,  measure,  and  tiine.  As  creation  shows 
his  majesty,  so  providence  shows  his  bounty.  He  preserves 
every  thing  he  has  made,  all  depend  on  him  ;  and  by  him  are 
all  things  supported.  But  how  glorious  does  he  appear  in  the 
work  of  redemption  !  how  magnificent,  ample,  and  adequate 
the  provision  made  for  the  salvation  of  a  lost  world  !  Here, 
as  in  providence,  is  enough  for  all,  a  sufficiency  for  each,  ana 
an  abundance  for  eternity.  He  loves  every  man,  and  hates 
nothing  that  he  has  made  ;  nor  can  the  God  of  all  grace  be  less 
beneficent  than  the  Creator  and  Preserver  of  the  universe. 


CHAPTER  VIII. 

Four  thousand  persons  fed  with  seven  loaves  and  a  few  small  fishes,  1 — 8.  Christ  refuses  to  give  any  further  sign  to  the 
iiUperlinent  Pharisees,  10 — 12.  Warns  his  disciples  against  the  corrupt  doctrine  of  the  Pharisees  and  of  Herod,  13 — 21. 
He  restores  sight  to  a  blind  man,  22—26.  Asks  his  disciples  what  the  public  thought  of  him,  27—30.  Acknowledges  him- 
self  to  be  the  Christ,  and  that  he  must  suffer,  31 — 3i  And  shmts  that  all  his  genuine  disciples  must  take  up  their  cross, 
suffer  in  his  cause,  and  confess  him  before  men,  34 — 38.     [A.  M.  '1032.     A.  D.  28.     An.  Olymp.  CCI.  4.] 

IN  those  days  "  the  multitude  being  very  great,  and  having      10 1  And  •  straightway  he  entered  into  a  ship  with  his  disci- 
nothing  to  eat,  Jesus  called  his  disciples  u7ito  him,  and  saith    pies,  and  came  into  the  parts  of  Dalmanutha. 

11  f  And  the  Pharisees  came  forth,  and  began  to  question 
with  him,  seeking  of  him  a  sign  from  heaven,  tempting 
him. 


[N  those  days  "  the  multitude  being  very  great,  and  having 
nothing  to  eat,  Jesus  called  his  disciples  u7ito  him,  and  saith 
unto  them, 

2  I  have  compassion  on  the  multitude,  because  they  have  now 
been  with  me  three  days,  and  have  nothing  to  eat : 

3  And  if  I  send  them  away  fasting  to  their  own  houses, 
•>  they  will  faint  by  the  way :  (for  divers  of  them  came  from 
far.) 

4  And  his  disciples  answered  him.  From  whence  can  a  man 
satisfy  these  men  with  bread  here  in  the  wilderness  l 

5  '  And  he  asked  them.  How  many  loaves  have  ye  1  And  they 
said.  Seven. 

6  And  he  commanded  the  people  to  sit  down  on  the  ground : 
and  he  took  the  seven  loaves,  and  gave  thanks,  and  brake, 
nnd  gave  to  his  disciples  to  set  before  them;  and  they  did  set 
them  before  the  people. 

7  And  they  had  a  few  small  fishes ;  and  ">  he  blessed,  and 
commanded  to  set  them  also  before  them. 

8  So  they  did  eat  and  were  filled  ;  and  they  took  up  of  the 
broken  meat  that  was  left,  seven  baskets. 

9  And  they  that  had  eaten  were  about  four  thousand :  and  he 
sent  them  away. 

a  Mull.  13.  33.  Mark  6.  34.— b  Tsa,  CO.  3,  4.  Male.  9.  36.— c  Mall.  15.  34. 
See  Chap.  6.  38 —d  Mall.  14.  19.     Ch.  6.  41.— e  Mau.  15.  39. 

NOTES. — Verse  1.  The  multitude  being  very  great]  Or; 
rather.  There  was  again  a  great  multitude.  Instead  of  7ra/<- 
■noWov,  very  great,  I  read  vaXiv-KoWov,  again  a  great,  which 
is  the  reading  of  BDGLM.  fourteen  others,  all  the  Arabic, 
Coptic,  JEthiopic,  Armenian,  Gothic,  Vulgate,  and  Ilala,  and 
of  many  Evangelistaria.  Griesbach  approves  of  this  read- 
ing. Tliere  had  been  such  a  multitude  gathered  together 
once  before,  who  were  fed  in  the  same  way.  See  chap.  vi.  34, 
«c. 

»  2.  Having  nothing  to  eat]  If  they  had  brought  any  provi- 
sions with  them,  they  were  now  entirely  expended ;  and  they 


•tood  In  immediate  need  of  a  supply, 


12  And  he  sighed  deeply  in  his  i^irit,  and  saith,  Why  doth 
this  generation  seek  after  a  sign"!  Verily  I  say  unto  you,  There 
shall  no  sign  be  given  unto  this  generation. 

13  And  he  left  them,  and  entering  into  the  ship  again,  depart- 
ed to  the  other  side. 

14  H  ^  Now  the  disciples  had  forgotten  to  take  bread,  neither 
had  they  in  the  ship  with  them  more  than  one  loaf. 

15  b  And  he  charged  them,  saying.  Take  heed,  beware  of  tho 
leaven  of  the  Pharisees,  and  oflUe  leaven  of  Herod. 

16  And  they  reasoned  among  themselves,  saying,  It  is  ■  be- 
cause we  have  no  bread. 

17  And  when  Jesus  knew  it,  hesaith  unto  them.  Why  reason 
ye  because  ye  have  no  bread  1  k  perceive  ye  not  yet,  neither 
understand  1  have  ye  your  heart  vet  hardened  1 

18  Having  eyes,  see  ye  not!  ana  having  ears,  hear  ye  notl 
and  do  ye  not  remember, 

19  '  When  I  brake  the  five  loaves  among  five  thousand,  how 


3.  Fbr  divers  of  them  came  from  far.]  And  they  could  not 
possibly  reach  their  respective  homes  without  perishing,  un- 
less they  got  food. 

4,  &c.]    See  on  Matt.  xiv.  14.  and  xv.  35. 

7.  And  they  had  a  few  small  fishes]  This  is  not  noticed  in 
the  parallel  place,  Matt.  xv.  36. 

10.  Dalmanutha]    See  the  note  on  Matt.  xv.  39. 

12.  And  he  sighed  deeply  in  his  spirit]  Or,  having  deeply 
groaned — so  the  word  avaarcvniai  properly  means.  He  was 
exceedingly  affected  at  their  obstinacy  ami  hardness  oC  heart. 
See  Matt.  xvi.  1 — 4. 

14.  Now  the  disciples  had  forgotten  to  takt  brtad]    Se«  ail 


The  blind  man  completely  heated. 


CHAPTER  VIII. 


Christ foreteh  hia  iufferings 


tnany  baskets  full  of  fragmenta  took  yc  up  1  They  say  unto 
him,  IVclve. 

20  And  *  when  the  seven  among  four  thousand,  how  many 
baskeu  full  of  fragments  took  ye  up  !   And  they  said,  S'even. 

21  And  he  said  unto  them,  Huw  is  it  ttiat  >>  ye  do  not  under- 
Bland  7 

22  t  And  he  cometh  to  Betlisaida ;  and  they  bring  a  blind 
man  unto  hiin,  and  besou;;ht  liim  to  touch  him. 

23  And  he  took  the  blind  man  by  the  hand,  and  led  him  out 
of  the  town  ;  and  wlieii  '  he  had  spit  on  his  eyes,  and  put  hia 
har.ds  upon  him,  he  asked  him  if  he  paw  aught. 

21  And  he  looked  up,  and  said,  I  see  men  as  trees,  walking. 

25  After  that  he  put  his  hands  again  upon  his  eyes,  and  made 
him  look  up  :  and  ho  was  restored,  and  saw  every  man  clearly. 

26  And  he  sent  him  away  to  his  house,  saying,  Neither  go 
into  the  town,  ^  nor  toll  it  to  any  in  the  town. 

27  ii  *  And  Jesus  went  out,  and  his  disciples,  into  the  town  of 
Cesarea  Philippi  :  and  by  the  way  he  asked  his  disciples,  say- 
ing unto  them,  Whom  do  men  s<iy  that  I  ami 

28  And  they  answered,  f  John  the  Baptist :  but  some  say, 
Elias  ;  and  others.  One  of  the  prophets. 

29  And  lie  saith  unto  them,  but  whom  say  ye  that  I  ami 
And  Peter  answereth  and  saith  unto  him,  *Thou  art  the 
Christ 


this  to  ver.  21.  explained  at  large  on  Malt  xvi.  4 — 12.  In  the 
above  chapter,  an  account  is  given  of  the  Pharisees,  Sad- 
ducees,  and  Herodians. 

22.  They  bring  a  blind  man  unto  him.]  Christ  went  about 
to  do  good  ;  and  wherever  he  came,  he  found  some  good  to  be 
done  :  and  so  should  we,  if  we  had  a  proper  measure  of  the 
same  zeal  and  love  for  the  welfare  of  the  bodies  and  souls 
of  men. 

23.  And  he  look  the  blind  man  by  the  hand]  Giving  him  a 
proof  of  his  readiness  to  help  him,  and  thus  preparing  him 
for  the  cure  which  he  was  about  to  work. 

Led  him  out  of  the  town]  Thus  showing  the  inhabitants, 
that  he  considered  them  unworthy  of  having  another  miracle 
wrought  among  them.  He  had  already  deeply  deplored  their 
ingratitude  and  obstinacy:  see  on  Matt.  xi.  21.  When  a  peo- 
ple do  not  make  a  proper  improvement  of  the  light  and  grace 
which  they  receive  from  Ood,  their  candlestick  is  remored, 
even  the  visible  church  becomes  there  extinct ;  and  the  candle 
is  put  out — no  more  means  of  spiritual  illumination  are  af- 
forded to  the  unfaithful  inhabitants.     Rev.  ii.  5. 

When  he  had  spit  on  his  eyes]  There  is  a  similar  trans- 
action to  this  mentioned  by  John,  chap.  ix.  6.  It  is  likely 
this  was  done  merely  to  separate  the  eyelids ;  as  in  certain 
ease  of  blindness,  they  are  found  always  gummed  together. 
It  required  a  miracle  to  restore  the  sight,  and  this  was  done  in 
consequence  of  Christ  having  laid  his  hands  upon  the  blind 
man  :  it  required  no  miracle  to  separate  the  eyelids,  and 
therefore  natural  means  only  were  employed — this  was  done 
by  rubbing  them  with  spittle  ;  but  whether  by  Christ  or  by 
the  blind  man,  is  not  absolutely  certain.  See  on  chap.  vil.  33. 
It  has  always  been  evident,  that  false  miracles  have  been 
wrought  without  reason  or  necessity,  and  without  any  obvious 
advantage ;  and  they  have  thereby  been  detected:  on  the 
contrary,  rrtie  miracles  have  always  vindicated  themselves 
by  their  obvious  utility  and  importance ;  nothing  ever 
being  effected  by  thetii  that  could  be  performed  by  natural 
means. 

If  he  saw  aught]  Ei,  if,  is  wanting  in  the  Syriac,  all  the 
Persic  and  Arabic,  and  in  the  jKthiopic  ;  and  n  p\cmi(  ;  dost 
thou  see  any  thing  I  is  the  reading  of  CD.  Coptic,  jElhiopic, 
all  the  Arabic  and  Persic. 

24.  I  see  men  as  trees,  walking.]  His  sight  was  so  im/jer/ec^, 
thai  he  could  not  distinguish  between  men  and  trees,  only  by 
the  motion  of  the  former. 

25.  And  saw  every  man  clearly.]  But  instead  of  anavras, 
all  men,  several  excellent  MSS.  and  the  principal  Versions, 
have  anavra,  all  things,  every  object;  for  the  view  he  had  of 
them  before  was  indistinct  and  confused.  Our  Lord  could 
have  restored  this  man  to  sight  in  a  moment,  but  he  chose  to 
do  it  in  the  way  mentioned  in  the  text,  to  show  that  he  is  so- 
vereign of  his  own  graces  ;  and  to  point  out,  that  however  in- 
•igniflcant  means  may  appear  in  themselves,  ihcy  are  divinely 
cincaciOMS  when  he  chooses  to  work  by  them  ;  and  that  how- 
ever small  the^rs<  manifestations  of  mercy  may  be,  they  are 
nevertheless  Ihe  beginnings  o(  the  fulness  of  the  blessings 
of  the  Gospel  of  peace.  Reader,  art  thou  in  this  man's  state  7 
Art  thou  blind!  Then  come  to  Jesus,  that  he  may  restore  thee. 
Hast  thou  a  measure  of  light  7  Then  pray  that  he  may  lay  his 
hands  again  on  thee,  that  thou  mayest  be  enabled  to  read  thy 
title  clear,  to  the  heavenly  inheritance. 

26.  He  sent  hi/n  away  to  his  house]  So  it  appears  that  this 
person  did  not  belong  to  Belhsaida,  for  in  going  to  his  house 
n^was  not  to  enter  into  the  village.  This  miracle  is  not  men- 
tioned by  any  other  of  the  evanzelists.  It  affords  another 
proof  that  Mark  did  not  abridge  Matthew's  Gospel. 

And  Jesus  went  out,  &c.]    Sec  on  Malt.  xvi.  13—20. 

29  Thou  art  the  Christ.]^  Three  MSS.  and  some  Versions 
add,  Ihe  Son  of  the  living  God. 

32.  And  he  spake  that  saying]  Concerning  the  certainty 
and  necessity  of  hii  sufferings — openly ;  with  great  plain- 
pets,  Tuppijaia,  confidence  or  emphasis,  »o  that  the  dijciplcs 


30  •>  And  hechargedthemthatthey  should  tell  no  man  of  him. 

31  1  And  '  he  began  to  teach  them,  that  the  f-on  of  man  must 
suffer  many  things,  and  be  rejected  of  the  elders,  and  of  tho 
chief  priests,  and  scribes,  and  be  killed,  and  after  three  days 
rise  again. 

32  And  he  spake  that  saying  openly.  And  Peter  took  him,  and 
began  to  rebuke  him. 

■33  But  when  he  had  turned  about  and  looked  on  his  disciples, 
he  rebuked  Peter,  saying.  Get  thee  behind  me,  Satan  :  for  thou 
savourest  not  the  things  that  be  of  God,  but  the  things  that  be 
of  men. 

34  n  And  when  he  had  called  the  people  unto  hiyn  with  his 
disciples  also,  he  said  unto  them,  k  Whosoever  will  come  after 
me,  let  him  deny  himself,  and  take  up  his  cross,  and  follow  me. 

35  For  '  whosoever  will  save  his  life  shall  lose  it ;  but  who- 
soever shall  lose  his  life  for  my  sake  and  the  Gospel's,  the  samo 
shall  save  it 

36  For  what  shall  it  profit  a  man  if  he  shall  gain  the  whole 
world,  and  lose  his  own  soul  7 

37  Or  what  shall  a  man  give  in  exchange  for  his  soul  7 

38  ""Whosoever  therefore  "shall  be  ashamed  of  me,  and  of  my 
words,  in  this  adulterous  and  sinful  generation  ;  of  him  also 
shall  the  f'on  of  man  be  ashamed,  when  he  cometh  in  the  glory 
of  his  Father  with  the  holy  angels. 


now  began  fully  to  understand  him.  This  is  an  additional 
obser\-ation  of  St.  Mark.  For  Peter's  reproof,  «ee  on  Mull 
xvi.  22,  &c. 

34.  Whosoever  will  come  after  me]  It  seems  that  Christ 
formed,  on  the  proselytism  of  the  Jews,  the  principal  quali- 
ties which  he  required  in  the  proseh/tes  of  Ais  covenant. 

The_/Jrsf  condition  of  proselytism  among  the  Jews  was,  thai 
he  that  came  to  embrace  their  rekgion,  should  come  volunta- 
rily, and  that  neither  force  nor  influence  should  be  employed 
in  this  business.  This  is  also  the  first  condition  required  by 
Jesus  Christ,  and  which  he  considers  as  the  foundation  of  all 
the  rest ;  if  a  man  be  willing  to  come  after  me. 

The  *econrf  condition  required  in  the  Jewish  proseJyle  wa?!, 
that  he  should  perfectly  renounce  all  his  prejudices,  hi.s  ir- 
rors,  his  idolatry,  and  every  thing  that  concerned  bis  falsa 
religion  ;  and  that  he  should  entirely  separate  himself  fron> 
his  most  intimate  friends  and  acquaintances.  It  was  on  this 
ground  that  the  Jews  called  proselytism  a  new  birth  ;  and  pro- 
selytes new-born,  and  new  men,  and  our  Lord  requires  menp 
to  be  born  again,  not  only  of  water,  but  by  the  Iloly  Gho.st. 
See  John  iii.  5.  All  this  our  Lord  includes  in  this  word,  Let 
him  renounce  himself.  To  this  the  following  scriptures  refer ; 
Matt.  X.  33.  John  iii.  3.  and  5.  2  Cor.  v.  17. 

The  third  condition  on  which  a  person  was  admitted  into 
the  Jewish  church  as  a  proselyte  was,  that  he  should  submit 
to  the  yokeof  the  Jewish  law,  and  bear  patiently  the  inonve. 
nicnces  and  sufferings  with  which  a  profession  of  the  .Mosaic 
religion  might  be  accompanied.  Christ  requires  the  same; 
condition,  but  instead  of  the  yoke  of  the  law,  he  brings  in  hi* 
own  doctrine,  which  he  calls  his  yoke.  Matt.  xi.  29.  :  and  hm 
cross,  the  taking  up  of  which,  not  only  implies  a  bold  prnfe.t- 
sion  of  Christ  crucified,  but  also  a  cheerful  submitting  to  all 
the  sufferings  and  persecutions  to  which  he  might  be  exposed, 
and  even  to  death  itself. 

The  fourth  condition  was,  that  they  should  solemnly  en- 
gage to  continue  in  the  Jewish  religion,  faithful  even  unto 
death.  This  condition  Christ  also  requires ;  and  it  is  com- 
prised  in  this  word.  Let  him  follow  me.  See  the  following 
verses,  and  see  on  the  subject  of  proselytism,  Ruth  i.  16,  17. 

35.  For  whosoever  will  save  his  life]  On  this  and  the  fol, 
lowing  verses,  see  Matt.  xvi.  24,  &c. 

38.  Whosoever — shall  be  ashamed  of  »ie]  Our  Lord  hints 
here  at  one  of  the  principal  reasons  of  the  incredulity  of  the 
Jews— they  saw  nothing  in  the  person  of  Jesus  Christ  which 
corresponded  to  the  pompous  notions  which  they  had  formed 
of  the  Messiah.  If  Jesus  Christ  had  come  into  the  world  aa 
a  mighty  and  opulent  man,  clothed  with  earthly  glories  and 
honours,  he  would  have  had  a  multitude  of  partizons,  and 
most  of  them  hypocrites. 

And  of  my  words]  This  was  another  subject  of  offence  to 
the  Jews  ;  the  doctrine  of  the  cross  must  be  believd ;  a  suf- 
fering Messiah  must  be  acknowledged;  and  poverty  and 
affliction  must  be  borne ;  and  death,  perhaps,  suffered  in  con- 
sequence of  becoming  his  disciples.  Of  Aim,  and  of  hi* 
words,  in  this  sense,  the  world  is,  to  this  day,  a.ohamed. 

Of  him  also  shall  the  Son  of  man  be  asharned]  As  he  re- 
fused  to  acknowledge  me  before  men,  so  will  I  refuse  to 
acknowledge  him  before  God,  and  his  angels.  Terribl* 
consequence  of  the  rejection  of  Christ !  And  who  can  help 
him  whom  the  only  Saviour  eternally  disowns  7  Reader! 
Lay  this  subject  seriously  to  heart :  and  see  the  notes  on  Matt, 
xvi.  24,  <ic.  and  at  the  end  of  that  chapter. 

All  the  subjects  contained  in  this  chapter  are  very  interest- 
ing;  but  particularly,  1.  The  miraculous  feeding  o(^  the  mul- 
titudes, which  is  a  full  unequivocal  proof  of  the  supreme 
divinity  of  Jesus  Christ :  in  this  miracle  he  truly  appears  in 
his  creative  energy,  with  which  he  has  associated  the  tender- 
est  benevolence  and  humanity.  The  subject  of  such  a  prine* 
must  ever  be  safe:  the  servants  of  such  a  master  must  ever 
have  kind  usage ;  the  follower  of  aucb  a  t*wh*T  caa  neTcr 
want  nor  go  astray. 

15^ 


Transfiguration  of  Christ. 


ST.  MARK. 


Dumb  spirit  cast  out. 


2.  The  necessity  of  keeping  the  doctrine  of  the  Gospel  un- 
corrupt  is  strongly  inculcated  in  the  caution  to  avoid  the 
teaven  of  the  PhaHsees  and  of  Hejort :  the  doctnne  of  the 
cross  must  not  only  be  observed  and  held  inviolate,  but  that 


doctrine  must  never  be  mixed  with  worldly  politics.  Time- 
serving is  abominable  in  the  sight  of  God  :  it  shows  that  the 
person  has  either  nn  fixed  principle  of  religion,  or  that  he  is 
not  under  the  influence  of  any. 


17  And  ""  one  of  the  multitude  answered  and  said,  Master,  I 
have  brought  unto  thee  iny  son,  which  hath  a  dumb  spirit ; 

18  And  wheresoever  he  taketh  him,  he  "  teareth  him  :  and  he 
fnameth,  and  gnashetli  with  his  teeth,  and  pinelh  away  ;  and 
1  spalie  to  thy  disciples  that  they  should  cast  him  out ;  and  thej 
could  not. 

19  He  answereth  hin,  and  saith,  O  faithless  generation,  how 
long  shall  I  be  with  you  1  how  long  shall  I  suffer  you  1  bring 
him  unto  me. 


CHAPTER  IX. 

The 
cou 

%\ri%^' of  ^Christ  shaVbrre"wan^^  injuries  done  to  them  shall  be  punished,  i\,  42.     TVie  necessity  of 

7r,nrMcation  and  self-denial,  43—48.     Of  the  salting  of  sacrifices,  49,  and  the  necessity  of  having  miion  among  the  dis- 
■    Titles  of  Christ,  50.     [A.  M.  4032.    A.  D.  23.     An.  Olymp.  CCI.  4.] 

AND  he  said  unto  them,  *  Verily  I  say  unto  you,  That  there 
be  some  of  them  that  stand  here,  wlhch  shall  not  taste  of 
death  till  they  have  seen  Hhe  kingdom  of  God  come  with  power. 
2  H  "  And  after  six  days  Jesus'  taketh  icith  him  Peter,  and 
James,  and  John,  and  leadeth  them  up  into  a  high  mountain 
apart  by  themselves  :  and  he  was  Li-ansfigured  before  ihcm. 
.3  And  his  raiment  became  shining,  exceeding  ^  white  as 
enow ;  so  as  no  fuller  on  earth  can  white  them. 

4  And  there  appeared  unto  them  Elias  with  Moses  ;  and  they 
were  talking  with  Jesus. 

5  And  Peter  answered  and  said  to  Jesus,  Master,  it  is  good 
for  us  to  be  here  :  and  let  us  make  three  tabernacles  ;  one  for 
thee,  and  one  for  Moses,  and  one  for  Elias. 

6  For  he  wist  not  what  to  say ;  for  they  were  sore  afraid. 

7  And  there  was  a  cloud  that  overshadowed  them  :  and  a 
voice  came  dfit  of  the  cloud,  saying.  This  is  my  beloved  Son : 
hear  him. 

8  And  suddenly,  when  they  had  looked  round  about,  they  saw 
no  man  any  more,  save  Jesus  only  with  themselves. 

9  *  And  as  they  came  down  from  the  mountain,  he  charged 
them  that  they  should  tell  no  man  what  things  they  had  seen, 
till  the  Son  of  man  were  risen  from  i..?  lead. 

10  And  tliey  kept  that  saying  with  themselves,  questioning 
one  with  another  what  the  rising  from  the  dead  should  mean. 

11  T  And  they  asked  him,  saying.  Why  say  the  scribes  f  that 
Elias  must  first  come? 

12  And  he  answered  and  told  them,  Elias  verily  cometh  first, 
and  restoreth  all  things  :  and  ^  how  is  it  written  of  the  Son  of 
man,  that  he  must  suffer  many  things,  and  i'  be  set  at  nought. 

13  But  I  say  unto  you.  That  >  Elias  is  indeed  come,  and  they 
have  done  unto  him  whatsoever  they  listed,  as  it  is  written  of 
him. 

14  H  k  And  when  he  came  to  his  disciples,  he  saw  a  great  mul- 
titude about  them,  and  the  scribes  questioning  with  them. 

15  And  straightway  all  the  people,  when  they  beheld  him, 
were  greatly  amazed,  and  running  to  him  sainted  him. 

16  And  he  asked  the  scribes.  What  question  ye  '  with  them? 


t  Malt  16  23.  L.ike  9  27  _b  Mart.  24.  30.  &aS.  31.  L.iUe  22.  13.- 
Liike  9  as  — 'i  Din.  7  9.  Mait  25.3  — e  Matt.  17.  9.— f  Mai  4.  R  1 
■  PsaKK    Isi   51.2,  &r.    Dan  9.2;.— h  Luke  i.'..!!.  Phil  2.7.— i  Malt 


20  And  they  brought  him  unto  him :  and  °  when  he  saw  him, 
straightway  the  spirit  tare  him ;  and  he  fell  on  the  ground,  and 
wallowed,  foaming. 

21  And  he  asked  his  father,  How  long  is  it  ago  since  this  came 
unto  him  1  And  he  said.  Of  a  child. 

22  And  oftentimes  it  hath  cast  him  into  the  fire,  and  into  the 
waters,  to  destroy  him  :  but  if  thou  canst  do  any  thing,  have 
compassion  on  us,  and  help  us. 

23  Jesus  said  unto  him,  P  If  thou  canst  helieve,  all  things  art 
possible  to  him  that  belie veth. 

24  And  straightway  the  father  of  the  child  cried  out,  and  said 
with  tears.  Lord,  I  believe  ;  lielp  thou  mine  unbelief. 

25  When  Jesus  saw  tliat  the  people  came  running  together 
he  rebuked  the  foul  spirit,  saying  unto  him.  Thou  dumb  and 
deaf  spirit,  I  charge  thee,  come  out  of  him,  and  enter  no  more 
into  him. 

26  And  the  spirit  cried,  and  rent  him  sore,  and  came  out  of 
him  :  and  he  was  as  one  dead :  insomuch  that  many  said,  He 
is  dead. 

27  But  Jesus  took  him  by  the  hand,  and  lifted  him  up,  and  he 
arose. 

28  '  And  when  he  was  come  into  the  house,  his  disciples 
asked  him  privately.  Why  could  not  we  cast  him  out? 

29  And  he  said  unto  them.  This  kind  can  come  forth  by  no- 
thing, but  by  prayer  and  fasting. 

30  K  And  they  departed  thence,  and  passed  through  Galilee; 
and  he  would  not  that  any  man  should  know  it. 

31  ■■  For  he  taught  his  disciples,  and  said  unto  them,  The  Son 

12.  I.ukel.  17.— k  Malt.  17.  14  Luke9.  37.— 1  Or,  amono^  yo;irselve3  — m  Matl. 
17.  14.  Luke9.  38.— n  Or,  dasheth  him— o  Ch.  1.26.  Luke  9.  42 —p  .Matt.  17.  20. 
Ch.  11.  23.  Luke  17.  6.  .lol.n  11.  40  — q  Matl.  17.  19.— r  Matl.  17.  22.   Luke  9  44. 


NOTE^. — Verse  1.  There  be  some]  This  verse  properly 
belongs  to  the  preceding  chapter,  and  to  the  preceding  dis. 
course.  It  is  in  this  connexion  in  Matt.  xvi.  27,  28.  See  the 
notes  there. 

2.  Arrd  after  six  dayi  Jesus  taketh  with  him  Peter,  &c.] 
For  a  full  account  of  the  nature  and  design  of  the  transfigu- 
ration, see  on  Matt.  xvii.  1,  &c. 

A  high  mouyitain]  I  have  conjectured.  Matt,  xvii.l.  that  this 
was  one  of  the  mountains  of  Galilee,  some  say  Herman,  some 
Tabor;  but  Dr.  Lightfoot  thinks  a  mountain  nesx  Cesarea 
Philippi  to  be  more  likely. 

Was  transfigured]  Four  good  MSS.  and  Origen  add  here, 
AND  WHILE  THEY  WERE  PRAYING  he  was  transfigured  ;  but 
this  appears  to  be  added  from  I.uke  ix.  29. 

10.  And  they  kept  that  saying]  This  verse  is  wanting  in 
two  MSS.  and  one  of  the  Jtala, 

What  the  rising  from  the  dead  should  -mean.]  "OraD  ck 
vtKOwv  aiia^fj,  W/ien  he  should  arise  from  the  dead,  is  the 
reading  of  D.,  six  others,  Syriac,  all  the  Persic,  Vulgate,  all 
the  Itala,  and  Jerom.  Griesbach  approves  of  it.  There  is 
nothing  that  answers  to  this  verse  either  in  Matthew  or  Luke. 
12.  And  how  it  is  written]  Rather,  as  also  it  is  written. 
Instead  of  xat  ttw?,  and  how  it  is  written,  I  read  Ka6<oi,  as 
ALSO  it  is  written  of  the  Son  of  man,  &c.  This  reading  is 
supported  by  AKM.  seventeen  others,  the  latter  Syriac  in  the 
margin,  Slavonic,  and  Armenian.  Some  think  the  propriety 
of  adopting  this  reading  is  self-evident. 

15.  Were  greatly  amazed]  Proijably,  because  he  came  so 
unexpectedly  ;  but  the  cause  of  this  amazement  is  not  very 
evident. 

17.  A  dumb  spirit]  That  is,  a  demon  who  afflicted  those  in 
whom  it  dwelt,  with  an  incapacity  of  speaking.  The  spirit 
itself  could  not  be  either  deaf  or  dumb.  These  are  accidents 
that  belong  only  to  organized  animate  bodies.  See  this  case 
explained.  Matt.  xvii.  14,  &c. 

18.  Pineth  away]  By  these  continual  torments ;  so  he  was 
not  only  deaf  anH  dumb,  but  sorely  tortured  besides. 

20.  When  he  sate  him — the  spirit  tare- him;  a:'d  he  fell 
en  the  ground,  &c.]  When  this  demon  saw  Jesu.;,  he  had 
great  rage,  knowing  that  his  time  was  short ;  and  hence  the 
extraordinary  convulsions  mentioned  above 


23.  If  THOU  canst  eelieveJ  This  was  an  ansv/er  to  the  in- 
quiry above.  /  can  furnish  a  sufficiency  of  power,  if  thou 
canst  but  hr in g  faith  to  receive  it.  Wliy  are  not  our  souls 
completely  healed  1  Why  is  not  every  demon  cast  out  1  Why 
are  not  pride,  self-will,  love  of  the  world,  lust,  anger,  pee- 
vishness, with  all  the  other  bad  tempers  and  dispositions 
which  constitute  the  mind  of  Satan,  entirely  destroyed  ?  Alas ! 
it  is  because  we  do  not  believe  ;  Jesus  is  able  ;  more,  Jesus  is 
willing;  but  we  are  not  willing  to  give  up  our  idols,  we  give 
not  credence  to  his  word  ;  therefore  hath  sin  a  being  in  us, 
and  dominion  over  us. 

24.  Lord,  I  believe]  The  word  iord  is  omitted  by  ABCDL. 
both  the  Syriac,  both  the  Arabic,  latter  Persic,  JSlhiopic,  Go- 
thic, and  three  copies  of  the  Itala.  Griesbach  leaves  it  out :  the 
omission,  1  think,  is  proper,  because  it  is  evident  the  man 
did  not  know  our  Lord,  and  tlierefore  could  not  be  expected  to 
accost  him  with  a  title  expressive  of  that  authority,  which  he 
doubted  whether  he  possessed,  unless  we  grant  that  he  used 
the  word  Kvpic,  after  the  Roman  custom,  for  sir. 

Help  thou  -r)iine  unbelief.]  That  is,  assist  me  against  it. 
Give  me  a  power  to  believe. 

25.  I  charge  thee]  Considerable  emphasis  should  be  laid 
on  the  pronoun  : — thou  didst  resist  the  command  of  my  disci- 
ples, now  I  command  thee  to  come  out.  If  this  had  been  only 
a  natural  disease,  for  instance  the  epilepsy,  as  some  have  ar- 
gued, could  our  Lord  have  addressed  it,  with  any  propriety, 
as  he  has  done  here  ;  Thou  deaf  and  dumb  spirit,  come  out 
of  him.,  and  enter  no  more  into  him!  Is  the  doctrine  of  demo- 
niacal influence/aZse.'  If  so,  Jesus  took  the  most  direct  me- 
thod to  perpetuate  the  belief  of  that  falsity,  by  accommodating 
himself  so  completely  to  the  deceived  vulgar.  But  this  was 
impossible,  therefore  the  doctrine  of  demoniacal  influence  is 
a  true  doctrine,  otherwise  Christ  would  never  have  given  it 
the  least  countenance  or  support. 

29.  Prayer  and  fasting]  See  on  Matt.  xvii.  21.  This 
demon  may  be  considered  as  an  emblem  of  deeply  rooted 
vices,  and  inveterate  habits,  over  which  the  conquest  is  not 
generally  obtained  but  through  extraordinary  humiliations. 
This  case  is  related  by  both  Matthew  and  Luke,  but  it  is 
greatly  amplified  in  Mark's  account,  and  many  neie  circum- 
stances related— Another  proof  that  Mark  did  not  abridge 


22.  If  THOD  canst  do  any  thing]    I  have  already  tried  thy    Matthew, 
dwciptes,  and  find  <Acy  can  do  nothing  in  this  case;  but  if       30.  They— passed  through  Galike]    See  on  Mattthew  xvil. 
thou  haet  any  power,  in  mercy  use  it  in  our  behalf.  '  22—27. 

156 


Conlcniion  about  precedency. 


CHAPTER  IX. 


Of  the  salting  of  sacrifices. 


of  man  is  delivered  into  the  hands  of  men,  and  they  sliall  kill 
him  ;  and  after  that  he  is  kilkil,  lie  shall  rise  the  third  day. 

32  But  they  understood  not  that  saying,  and  were  afraid  to 
ask  him. 

33 II  *  And  he  came  to  Capernaum  :  and  being  in  the  house, 
he  asked  them,  What  was  it  that  ye  disputed  among  yourselves 
by  the  way  1 

34  But  they  held  their  peace  :  for  by  the  way  they  had  dis- 
puted among  themselves,  wlio  should  he  the  greatest. 
,  35  And  he  sat  down  and  called  the  twelve,  and  saith  unto 
them,  b  if  any  man  desire  to  be  lirst,  the  same  shall  be  last  of 
all,  ar.d  servant  of  all. 

36  And  =  he  took  a  child,  and  set  him  in  the  midst  of  them; 
and  when  he  had  taken  him  in  his  arms,  he  said  unto  them, 

37  Whosoever  shall  receiveone  of  such  children  in  my  name, 
rcceiveth  me  :  and  <i  whosoever  shall  receive  me,  receiveth 
not  me,  but  him  that  sent  me. 

38  U  '  And  John  answered  him,  saying,  Mrstcr,  we  saw  one 
castins  out  devils  in  thy  name,  and  he  foUov.cth  not  us  :  and 
we  forbade  him,  because  he  follovveth  not  us. 

39  But  Jesus  said,  Forbid  him  not :  f  for  there  is  no  man  which 
shalldoa  miracle  in  my  name,  thatcan  lightly  speak  evil  of  me. 

40  For  <  ho  that  is  not  against  us,  is  on  our  part. 

aMnrt.  IS.  1.  L.ike9.  46.  &2;.  24.— b  Mnu.  2n.  CC,  27.  Ch.  ID.  43.— c  Malt.  IS. 
5  Ch.  10,  16  — d  M«u.  10.  41).  L.ike  9.  4S.-C  "limb  II.  ^'8.  Luke  9.  49 -f  I  Cor. 
13.  3  — <-  Pee  Malt.  12.  31.— li  Mall.  in.  42.-1  Malt.  18.  6.  Luke  17.  1.— k  Deul.  13. 


32.  But  the;/  understood  not]  This  whole  verse  is  want 
ing  in  two  MS.S.,  in  the  first  edition  of  Erasmus,  and  in  that  of 
Aldus.  JVfi'H  approves  of  the  omission.  It  does  not  appear 
likely,  from  Matthew's  account,  that  three  of  the  disciples, 
Peter,  James,  and  John,  could  be  ignorant  of  the  reasons  of 
Christ's  death  and  resurrection,  after  the  transfiguration  : 
on  the  contrary,  from  the  circumstances  there  related,  it  is 
very  probable,  that  from  that  time  they  must  have  had  at 
least  a  general  understanding  of  this  important  subject;  but 
the  ,)ther  nine  might  have  been  ignorant  of  this  matte'  who 
were  not  present  at  the  transfiguration  ;  and  jirobably  it  is  of 
these  that  the  evangelist  speaks  here.  See  the  observations 
on  the  transfiguration,  VM.  xvii.  9,  &c.  and  xviii.  1. 

33.  And  being  in  the  house]  That  is,  Peter's  house,  where 
he  ordinarily  lodged.  This  has  been  often  observed  be- 
fore. 

34.  W/toshon\i  be  the  greatest]    fee  on  Matt,  xviii.  1 — 5. 
33.    We  saic  one  casting  out  devils  in  thtj  name]    It  can 

scarcely  be  supposed,  that  a  man,  who  knew  nothing  of 
Christ,  or  who  was  only  a  common  exorcist,  could  be  able  to 
Work  a  miracle  in  Christ's  name  :  we  may  therefore  safely 
imagine,  that  this  was  either  one  of  John  the  Boptist's  disci- 
ples, who,  at  his  master's  command  had  believed  in  Jesus,  or 
one  of  trie  seventy,  whom  Christ  had  sent  out,  Luke  x.  ! — 7. 
who,  after  he  had  fulfilled  his  comuiission,  had  retired  from 
accompanying  the  other  disciples  ;  but  as  he  still  held  fast  his 
faith  in  Christ,  and  walked  in  good  conscience,  the  influence 
of  his  Master  still  continu?d  with  him,  si>  that  he  could  cast 
out  demons  as  well  as  the  other  disciples. 

Hefolloweth  not  us]  Tliis  first  clause  is  omitted  by  BCL. 
three  others,  Syrian,  Armenian,  Persic,  Coptic,  and  one  of 
the  Ilala.  Some  of  the  M.SS.  and  Versions  leave  out  the  first, 
some  the  second  clause  :  only  one  of  them  is  necessary. 
Gn'esbach  leaves  out  tlie  first. 

We  forbade  him]  I  do  not  see  that  we  have  any  right  to 
attribute  any  other  motive  to  John,  than  that  which  he  him- 
self owns — because  he  folloued  not  us — because  he  did  not  at- 
tach himself  constantly  to  thee  as  we  do,  we  thought  he  could 
not  be  in  a  proper  spirit. 

39.  Forbid  him  not]  If  you  meet  him  again,  let  him  go  on 
quietly  In  the  work  in  which  God  owns  him.  If  he  were  not 
of  Goii,  the  demons  would  not  be.  subject  to  him,  and  his  work 
could  not  prosper.  A  SDirit  of  bigotry  has  little  countenance 
from  these  pas!5ages.  There  are  some  who  are  so  outrageously 
wedded  to  their  own  creed  and  religious  system,  that  they 
v.ould  rather  let  sinners  perish,  than  suffer  those  wlio  differ 
from  them,  to  become  the  instruments  of  their  salvation. 
Even  the  good  that  is  done  they  either  deny  or  suspect,  be- 
cause tlis  person  does  not  follow  them.  Tiiis  also  is  vanity 
and  an  evil  disease. 

■  SO.  He  that  is  not  against  us,  is  on  our  part]  Or  rather 
■Whosoever  is  not  agni'^st  you,  isfor  voit.  Instead  of  ij^jtov,  us, 
I  would  read  u/icoi',  yoi- ,  on  the  authority  o(  ADSHV.  upwards 
of  forty  others,  Syriac.  Armenian,  Persic,  Coptic,  JEthiopic, 
Gothic,  Slavonic,  Vulgate,  Itnia,  Victor,  and  Opt.  This  read- 
ing is  ni  >re  consistent  with  the  context — Ife  followed  not  vs, 
— well,  Ae  IS  710/  against  Yov;  and  he  who  is  not  against  you  in 
such  a  wirk,  may  be  fairly  presumed  tr,  be  on  your  side. 

There  is  a  parallel  case  to  this  men;:  nied  in  Numb.  xi.  2G 
— 29.  which,  for  the  elucidation  of  tJiis  passage.  I  will  tran- 
scribe. -'The  Spirit  rested  upon  Eldad  and  .Medad,  and  they 
prophesied  in  t!ie  cam;.  And  therr  ran  :<-  youns  man,  and 
told  Moses,  and  said,  Eldad  and  Medad  do  prophecy  in  the 
CHmp.  And  .Joshua— the  servant  of  Moses — said,  .^ly  Lord 
MoSes  forbid  them.  And  Moses  said  unto  aim  Gnviest  thou 
ITOR  MY  sake  1  Would  God  that  all  tlie  Lord's  people  were 
prophets,  and  that  the  Lord  would  put  his  Snirit  upon  them." 
The  reader  will  easily  observe,  (hat  yos/jj/a  and  John  were 


41  h  For  whosoever  shall  give  you  a  cup  of  water  to  drink  in 
my  nam'',  because  ye  belong  to  Christ,  verily  I  say  unto  you, 
he  shall  uot  lose  his  reward. 

42  '  An  1  whosoever  shall  offend  one  of  these  little  ones  that 
believe  i.i  me,  it  is  better  for  him  that  a  millstone  were  hanged 
about  his  neck,  and  he  were  cast  into  the  sea. 

43  ^  And  if  thy  hand  '  offend  thee,  cut  it  off.  it  is  better  for 
thee  to  r  Iter  into  life  maimed,  than  having  two  liands  to  go 
into  hell,  into  the  fire  tliat  never  shall  be  quenched  : 

44  "Whi-re  their  worm  dieth  not,  and  the  fire  is  not  quenched. 

45  And  if  thy  foot  offend  thee,  cut  it  off:  it  is  better  for  thee 
to  enter  i'alt  into  life,  than  having  two  feel  lobe  cast  into  hell, 
into  the  ,.re  that  never  shall  be  quenched : 

46  Whcie  their  worm  dieth  not,  and  the  fire  is  not  quenched. 

47  And  i."' thine  eye  °  offend  thee,  pluck  it  out:  it  is  better  for 
thee  to  enter  into  the  kingdom  of  God  with  one  eye,  than  ha- 
ving two  eyes  to  be  cast  into  hell  fire  : 

48  Where' their  worm  dieth  not,  and  the  fire  is  not  quenched. 

49  For  '-very  one  shall  be  salted  with  fire,  °  and  every  sacri- 
fice shall  be  salted  with  salt. 

50  P  Salt  is  good :  but  \{  the  salt  have  lost  his  saltness,  where- 
with will  yt!  sea-son  it?  'Have  salt  in  yourselves,  and  '  have 
peace  one  with  another. 


.  12.  13.  tc  14.  19.  2  Cor 


mlsa66  24. 
.3  13   Luk( 
13.11     Heb   12  U. 


41.  A  cup  of  water  to  drink]  See  the  notes  on  Matt.  x.  42. 
xviii.  6 — 8. 

43.  The  fire  that  never  slall  be 'Quenched]  That  is,  the  in- 
extinguishable fire.  This  clause  is  wanting  in  i,.  three  ofhers, 
the  Syriac,  and  latter  Persic.  Some  eminent  critics  suppose 
it  to  be  a  spurious  reading  ;  but  the  authorities  whir''  are  for 
it,  are  by  no  means  counterbalanced  by  those  wnich  are 
against  h  The  same  clause  in  ver.  45.  is  omitted  in  BCL. 
seven  ot'iers,  Syriac,  latter  Persic,  Coptic,  and  one  Itala. 
Eternal  fire  is  the  expression  of  Matthew. 

44.  Where  their  worTn  dieth  not]  The  bitter  reflection,  "1 
might  hare  avoid-'d  sin,  but  I  did  not;  1  inight  have  been 
saved,  but  I  ii;ouid  vt,"  musl  he  equal  to  ten  thousand  tor- 
mentors. Wiiat  intolerable  anguish  must  this  produce  in  a 
damned  scil ! 

Their  woryn — It  seems  every  one  has  his  worm,  his  pecu- 
liar remorse  for  the  evils  he  did,  and  for  the  grace  he  reject- 
ed :  while  the.^re,  the  state  of  excruciating  torment,  is  com- 
mon to  all. — Reader!  may  the  living  God  save  thee  from  this 
worm,  and  from  this_^;e.'  Amen. 

7'hefire  is  7iot  quenched]  The  state  of  ptmishment  is  con- 
tijiual :  there  is  no  respite,  alleviation,  nor  end. 

43 — 48.  Thy  hand— foot— eye— cause  thee  to  offend]  See  the 
notes  on  Matt.  v.  29,  30. 

49.  For  every  one  shall  be  salted  tcilk  fire]  Every  one  ol 
those  wlio  shall  live  and  die  in  sin;  butthere  is  great  difficulty 
in  this  verse.  The  Codex  Bezae,  and  some  other  MS:?,  have 
omitted  the  first  clause;  and  several  MSS.  keep  Ihe  first,  and 
omit  the  last  clause — and  every  sacrifice  shall  be  salted  jcitk 
salt.  Thtn  appears  to  be  an  allusion  to  Isa.  Ivi.  24.  It  is 
generally  supposed  that  our  Lord  means,  that  as  salt  preserves 
the  flesh  with  which  it  is  connected,  from  corruption  :  so  this 
everlasting  fire,  to  irvp  ra  aafitT'iv,  this  inconsumable  fire, 
will  have  the  property  not  only  of  assimilating  all  things  cast 
into  it  to  its  own  nature;  but'of  making  them  inconsumable 
like  itself. 

Scaglier  supposes,  that  instead  of  iras-trvpi,  ■nana  vvpia, 
every  sacrifice  (of  flour)  si  lUld  be  read,  "Every  sacrifice  (of 
flour)  shallbe  salted,  and  every  burnt-offering  shall  bp  salted." 
This,  I  fear,  is  taking  the  text  hy  storm.  Some  take  the  whole 
in  a  good  sense,  as  referring  to  the  influence  of  the  f-"pirit  of 
God  in  tlie  hearts  of  believers,  whicli  shall  answer  the  same 
end  to  the  soul  in  ,— <--erving  it  from  tlie  contagion  that  is  in 
the  world,  as  salt  did  in  th°  sacrifices  offered  to  God  to  pre- 
serve them  from  putrefaction.  Old  Trapp's  note  on  the 
place  pleates  me  as  much  as  any  I  have  seen  :  "The  Spirit, 
as  salt,  must  dry  up  those  bad  humors  in  us,  which  breed  the 
never-dying  worm;  and,  as  fire  must  waste  our  corruptions, 
which  else  will  carry  us  on  to  the  unquenchable  fire.'  Per- 
haps the  whole  is  an  allusion  to  the  purification  of  vessels, 
and  especially  such  metallic  vessels  as  were  employed  in  the 
service  of  the  sanctuary.  Probably  the  following  maybe  con- 
sidered as  a  parallel  text :  Every  thing  that  may  abide  the 
fire,  ye  shall  make  go  through  the  fire,  and  it  shall  be  clean  : 
'and  all  that  t.bidelh  not  the  fire,  ye  shall  make  go  through  the 
irater,  Ni:m.  xxxi.  23.  Ye,  disciples,  are  the  Ixird't  sacrifice: 
ye  shall  go  through  much  tr.julation,  in  order  to  enter  into 
my  kinedjm :  but  ye  are  salted,  ye  are  influenced  by  the 
Spirit  of  God,  and  are  immortal  till  your  work  is  done  ;  and 
should  yc  be  offered  up,  martyred,  this  shall  be  a  means  of 
establishing  more  fully  the  glaii  tidings  of  the  kingdom  :  and 
this  spiri'.  shall  preserve  all  who  believe  on  me  from  the 
corruption  of  sin,  and  from  eternal  perdition.  That  converts 
to  God  are  represented  as  his  offering,  see  Isa.  Ivi.  20.  the 
very  place  wliich  our  Lord  appears  to  have  here  in  view. 

If  this  passage  be  taken  according  to  the  common  meaning, 
it  is  awfui  indeed  !  Here  may  be  seen  the  {-- eatness,  multipli- 
city, and  eternity,  of  the  pains  of  the  damned.    They  suffer 


of  the  same  bjgotrd  spirit;  and  t!iat  Jestts  and  Moses  acted!  without  being  able  to  die ;  they  are  burned,  without  being  con 
from  the  spirit  of  candour  and  benevolence.  See  the  notes  suined  ;  thev  are  sacrificed,  without  being  sanctified  ;  are  ««//• 
on  Numb.  Jti.  25 — 29.  1  ed  with  the  Tire  ofliell,  as  eternal  victims  of  the  Divine  justice. 

157 


The  question  about  divorce. 


ST.  MARK. 


The  danger  of  richen. 


We  must  of  necessity  be  sacrificed  to  God,  after  one  way  or 
other,  in  eternity ;  and  we  have  now  the  choice  either  of  the 
unquenchable  fire  of  his  justice,  or  of  the  everlasting  flame 
of  his  love.     Qutsnel. 

SO.  If  the  salt  have  lost  his  saltness]  See  on  Matt.  v.  13. 

Have  salt  in  yourselves]  See  that  ye  have  at  all  times  the 
preserving  principle  of  divine  grace  in  your  hearts,  and  give 


that  proof  of  it  which  will  satisfy  your  own  minds,  and  convince 
or  silence  the  world :  live  in  brotherly  kindness  and  peace 
with  each  other  :  thus  shall  all  men  see  that  you  are  free  from 
ambition,  (see  ver.  34.)  and  that  you  ore  my  disciples  indeed. 
That  it  is  possible  for  the  salt  to  lose  its  savour,  and  yet  re- 
tain its  appearance,  in  the  most  perfect  manner,  see  proved 
in  the  note  on  Matt.  v.  13. 


CHAPTER  X. 

The  Pharisees  question  our  Lord  concerning  divorce,  1—12.  Little  children  are  brought  is  him,  13—16.  TTie  person  teho 
inquired  how  he  might  inherit  eternal  life,  17 — 22.  How  difficult  it  is  for  a  rich  man  to  be  saved,  23 — 27.  What  they 
shall  receive  who  have  left  all  for  Christ  and  his  Gospel,  28 — 31.  He  foretels  his  death,  .32 — 34.  Jam,es  and  John  desire 
places  of  preeminence,  35-Al.  Christ  shows  them  th«k,necessitt/ of  humility,  42—^5.  Blind  iartimeus  healed,  46— 52. 
[A.  M.  4033.    A.  D.  29.    An.  Olymp  CCII.  1.] 


AND  '  he  arose  from  thence,  and  cometh  into  the  coasts  of 
Judea  by  the  further  side  of  Jordan  :  and  the  people  resort 
unto  him  again  ;  and,  as  he  was  wont,  he  taught  them  again. 

2  If  b  And  the  Pharisees  came  to  him,  and  asked  him,  Is  it 
lawful  for  a  man  to  put  away  his  wife  1  tempting  him. 

3  And  he  answered  and  said  unto  them,  What  did  Moses 
command  you  1 

4  And  they  said,  •  Moses  suffered  to  write  a  bill  of  divorce- 
ment, and  to  put  her  away. 

5  And  Jesus  answered  and  said  unto  them,  For  the  hardness 
of  your  heart  he  wrote  you  this  precept. 

6  But  from  the  beginnmg  of  the  creation  *  God  made  them 
male  and  female. 

7  "  For  this  cause  shall  a  man  leave  his  father  and  mother, 
and  cleave  to  his  wife  ; 

8  And  they  twain  shall  be  one  flesh :  so  then  they  are  no 
more  twain,  but  one  flesh. 

9  What  therefore  God  hath  joined  together,  let  not  man  put 
■sunder. 

10  And  in  the  house  his  disciples  asked  him  again  of  the 
same  matter. 

11  And  he  saith  unto  them,  '  Whosoever  shall  put  away  his 
wife,  and  marry  another,  committeth  adultery  against  her. 

12  And  if  a  woman  shall  put  away  her  husband,  and  be  mar- 
ried to  another,  she  committeth  adultery. 

13  1  '  And  they  brousht  young  children  to  him,  that  he  should 
touch  them :  and  his  disciples  rebuked  those  that  brought  them. 

14  Hut  when  Jesus  saw  it,  he  was  m\ich  displeased,  and  said 
unto  them,  Suffer  the  little  children  to  come  unto  me,  and  for- 
bid them  not :  for  •>  of  such  is  the  kingdom  of  God.       _. 

15  Verily  I  say  unto  you,  >  Whosoever  shall  not  receive  the 
khigdom  of  God  as  a  little  child,  he  shall  not  enter  therein. 

16  And  he  took  them  up  in  his  arms,  put  his  hands  upon 
them,  and  blessed  them. 

17  1!  k  And  when  he  was  gone  forth  into  the  way,  there  came 
one  running,  and  kneeled  to  him,  and  asked  him,  Good  Mas- 
ter, what  shall  I  do  that  I  may  inherit  eternal  life  1 

a  Mm.  19.  I.  John  10.  40.  Jtll.  7.— b  Mult.  19,  3.— c  Deut.  24.  1.  Mitt.S.  31.  Ic 
19.  7.-a  Gen  1.  27.  Si,  5.  2.— e  Gen.  2.  24.  1  Cor.  6.  16.  Ephe«.  E.  31.— f  Matt.  5.32. 
*,  19  9.  Luke  IC.  13.  Rom.  7.  3.  1  Cor.  7.  10,  11.— g  Matt.  19.  13.  Luke  16.  15.— 
h  1  Cor.  14  fM.   1  Pet.  2.  2. 


NOTES. — Verse  1.  He  arose]  Kairctdci' afara;  may  be  trans- 
lated, he  departed  thence.  The  verb  ai/is-i/"  has  this  sense 
In  some  of  tlie  purest  Greek  writers.  See  Kypke.  Many  trans- 
actions took  place  between  those  mentioned  in  the  preceding 
chapter,  and  these  that  follow,  which  are  omitted  by  Matthew 
and  Mark  ;  but  they  are  related  both  by  Luke  and  John.  See 
Lightfool,  and  Bishop  Newcome. 

2.  Is  it  lawful  for  a  man  to  put  away  his  wifet]  See  this 
question  about  divorce,  largely  explained  on  Matt.  xix.  3 — 12. 

12.  And  if  a  wom,an  shall  put  away  her  husband]  From 
this  it  appears  that  in  some  cases,  the  wife  assumed  the  very 
same  right  of  divorcing  her  husband,  that  the  husband  had 
of  divorcing  his  wife  ;  and  yet  this  is  not  recorded  any  where 
in  the  Jewish  laws,  as  far  as  I  can  find,  that  the  woman  had 
such  a  right.  Indeed  where  the  law  which  gives  the  permis- 
Blfjn  all  on  one  side,  it  would  be  unjust  and  oppressive,  but 
where  it  is  equally  balainced,  the  right  being  the  sam,e  on  each 
side,  it  must  serve  as  a  mutual  check,  and  prevent  those  evils 
it  is  intended  to  turt.  Among  the  Jews  (here  are  several 
instances  of  the  women  having  taken  other  men,  even  during 
the  life  of  their  own  husbands.  Nor  do  we  find  any  law  by 
which  they  were  pvtnished.  Divorce  never  should  be  per- 
mitted but  on  this  ground,  "The  parties  are  miserable  to- 
gether, and  they  are  both  perfectly  icilling  to  be  separated." 
Then,  if  every  thing  else  be  proper,  let  them  go  different  ways, 
that  they  may  not  rtiin  both  themselves  and  their  hapless 
oflVpring. 

\i.  And  they  brought  young  Children'^  See  Ott  Matt.  xix. 
13—15. 

16.  And  he  took  thim  Up  in  his  arms]  One  of  the  Itala  reads 
»7t  sinu  suo-~" in  his  bosom."  Jesus  Christ  loves  little  chil- 
dren ;  and  they  are  Objects  of  his  most  peculiar  care.  Who 
can  account  for  their  continual  preservation  and  support 
while  exposed  to  so  many  dangers,  but  On  the  ground  of  a 
peculiar  and  extraordinary  providence  ■? 

And  blessed  them]  Then,  though  little  children,  they  were 
capable  of  receiving  Christ's  blessing.  If  Christ  embraced 
them,  why  should  not  his  church  embrace  them  1  Why  not 
dedicate  them  to  God  by  baptism?  whether  that  be  performed 
by  sprinkling,  washing,  or  immersion ;  fot  we  need  not  (o 
dispute  about  the  mode :  on  this  point  let  every  one  be  fully 
persuaded  u  his  own  mind,  i  confees  it  appears  to  me  grossly 
158 


18  And  Jesus  said  unto  him,  'Why  callest  fhon  me  good  1 
there  is  none  good,  but  one,  that  is,  God. 

19  Thou  knowest  the  commandments,  '  Do  not  commit  adul- 
tery. Do  not  kill.  Do  not  steal,  Do  not  bear  false  witness,  De- 
fraud not.  Honour  thy  father  and  mother. 

20  And  he  answered  and  said  unto  him,  Mastei^,  all  thesa 
have  I  observed  from  my  youth. 

21  Then  Jesus  beholding  him,  loved  him,  and  sard  unto  him, 
One  thing  thou  lackest :  go  thy  way,  sell  whatsoever  thou  hast, 
and  give  to  the  poor,  and  thou  shalt  have  "  treasure  in  heaven , 
and  come,  take  up  the  cross,  and  follow  me. 

22  And  he  was  sad  at  that  saying,  and  went  away  grieved : 
for  he  had  great  possessions. 

23  H  "And  Jesus  looked  rotin^  about,  and  saith  unto  his  dis- 
ciples. How  hardly  shall  they  that  have  riches  enter  iiito'  the 
kingdom  of  God  ! 

24  And  the  disciples  \fr6re  astonished  at  his  words.  But  Je- 
sus answereth  again,  and  saith  unto  them.  Children,  how  hard 
is  it  for  them  "  that  trust  in  riches  to  enter  into  the  kingdom 
of  6od  ! 

25  It  is  easier  for  a  camel  to  go  through  the  eye  of  a  needle, 
than  for  a  rich  man  to  enter  into  the  kingdom  of  God. 

26  And  they  were  astonished  out  of  measure,  saying  among 
themselves.  Who  then  can  be  saved  1 

27  And  Jesus  looking  upon  them,  saith,  With  finen'  it  is  im- 
possible, but  not  with  God ;  for  p  with'  God  all  things  are  pos- 
sible. 

28  T  1  Then  Peter  began  to  say  unto  him,  Lo,  we  have  left  all, 
and  have  followed  thee. 

29  And  Jesus  answered  and  Said,  Verily  I  say  unto  you. 
There  is  no  man  that  hath  left  house,  or  brethren,  or  sisters, 
or  father,  or  mother,  or  wife,  or  children,  or  land^,  for  my 
sake,  and  the  gospel's  ; 

30  '  But  he  shall  receive  a  hundred-fold  now  in  this  time, 
houses,  and  brethren,  and  sisters,  and  mothers,  and  children, 
<md  lands,  With  persecutions  :  and  in  the  world  to  cokne,  eter- 
n'a:t  fife. 

i  Mm.  18.  3.— k  Mall.  19.  16.  Luke  IS.  IB— I  Eiod.  20.  14.  Rom.  13.  9.— 
m  Mall.  6.19.  20. &  19.  21.  Luke  12.33.  to  16.9.-n  Mali.  19.23.  Luke  18.  94.-0. 'ob 
31.24.  Psa.52.  7.  to  62.  10.  1  Tim.  6.  17.— p  Jer.  32.  17.  Malt.  19.  26.  Luke  1.  37. 
— q  Matt.  19.  87.  Luka  19.  28.- r  2Chron.  2D.  9.  Luke  18.  30. 


heathenish  and  barbarous,  to  see  parents  ^Vho  profess  to  be- 
lieve in  that  Christ  who  loves  children,  arid  among  them  those 
whose  creed  does  not  prevent  theiii  from  usinginfant  baptism, 
depriving  their  children  of  an  ordinance  by  which  no  soul 
can  prove  that  they  cannot  be  profited  ;  and  through  an  unac- 
countable bigotry  flr  carelessness  withhold  from  them  the 
privilege  of  even  a  nmninal  dedication  to  God ;  and  yet  these 
very  persons  are  ready  enough  to  fly  for  a  minister  to  baptize 
their  child  %*hen  they  sup'poSe  it  to  be  at  the  point  of  death ! 
It  would  be  no  crime  to  pray,  that  such  persons  should  never 
have  tlie  privilege  of  hearing  my  father !  or  my  mother !  from 
the  lips  of  their  own  child.  See  on  Matt,  iii.-  6.  and  on  Mark 
xvi.  16. 

17.  There  eame  one  running]  See  tlie  ceiSe  of  this  rich 
young  man  largely  explained  on  Matt.  xix.  16,  «Sc. 

21.  Then  Jesus  beholding  him]  Looking  earnestly,  tftPXc- 
ipas,  or  affectionately  upon  him,  Ibttd  him,  because  of  his 
youth,  his  earnestness,  and  his  sincerity. 

One  thing  thou  lackest]  What  was  tliatl  A  heart  disengaged 
from  the  world,  and  a  complete  renunciatioh  of  it  and  its  con- 
cerns ;  that  he  might  become  a  proper  and  successful  la- 
bourer  in  the  Lord's  vineyard.  See  Matt.  xix.  21.  To  say  that 
it  was  something  else  he  lacked,  when  Christ  explains  here 
his  own  meaning,  is  to  be  wise  aiote  what  is  written. 

22.  And  he  was  sad  at  that  saying]  This  young  man  had 
perhaps  been  a  saint,  and  an  eminent  apostle,  had  he  beep 
poor !  From  this  and  a  multitude  of  other  Cases,  we  may  learn, 
that  it  is  oftentimes  a  nii.sf or tuni  to  be  rich — but  who  is  aware 
of  this  ■?  and  who  believes  ill 

29.  And  the  Gospel's]  Read,/or  the  sake  of  the  Gospel.  I 
have  with  Griesbach  adopted  evexcv,  for  the  sake,  on  the  au- 
thority of  BCDEOHKMS.  V.  sixty  others,  and  almost  all  th« 
Versions. 

30.  In  this  timf]  Ev  rw  liaipw  tovtw,  in  this  very  time. 
ThougTi  Jews  and  Gentiles  have  conspired  together  to  destroy 
both  me  and  you ;  my  providence  shall  so  work  that  nothing 
shall  be  lacking,  while  any  thing  is  necessary. 

And  Fathers]  This  is  added  by  K.  upwards  of  sixty  others, 
jE/hiopic,  Gothic,  Slavonic,  SaxOn,  Armenian,  Coptic,  and 
in  one  of  my  own  MSS.  of  tlie  Vulgate. 

Some  have  been  greatly  embarrassed  to  find  out  the  lit*- 
ral  truth  of  these  promises,  and  some  in  flat'  ^potiUen  ta 


James  and  John  seek 


CHAPTER  X. 


/or  pre-eminence. 


31  •  But  many  that  are  first  shall  be  last ;  and  the  last  first. 

32  T  >>  And  they  were  in  the  way  going  up  to  Jerusalem  ;  and 
Jesus  went  before  them  :  and  they  were  amazed  ;  and  as  tliey 
followed,  they  were  afraid.  '  And  he  took  again  tlie  tweh-e, 
and  began  to  tell  them  what  things  should  happen  unto  him, 

33  Haijing,  Behold  we  go  up  to  Jerusalem  ;  and  tlie  Son  of 
man  shall  be  delivered  unto  the  chief  priests,  and  unto  the 
scribes ;  and  they  shall  condemn  him  to  death,  and  shall  deli- 
ver him  to  the  Gentiles  : 

34  And  they  shall  mock  him,  and  shall  scourge  him,  and  shall 
spit  upon  him,  and  shall  kill  hiui :  and  the  third  day  he  shall 
rise  again. 

35  11  <>  And  James  and  John,  the  sons  of  Zebedee,  come  unto 
him,  saying.  Master,  we  would  that  thou  shouldest  do  for  us 
whatsoever  we  shall  desire. 

36  And  he  said  unto  them,  What  would  ye  that  I  should  do 
for  you  1 

37  They  said  unto  him.  Grant  unto  us  that  we  may  sit,  one 
on  thy  right  hand,  and  tlie  other  on  thy  left  hand,  in  thy  glory. 

38  But  Jesus  said  unto  them,  Ye  know  not  what  ye  ask  :  can 
yc  drink  of  the  cup  tliat  I  drink  of  1  and  be  baptized  with  the 
baptism  that  I  am  baptized  with  7 

39  And  tliey  say  unto  him,  We  can.  And  Jesus  said  unto 
them,  Ye  slviU  indeed  drink  of  the  cup  that  I  drink  of  ;  and 
with  the  baptism  that  I  am  baptized  withal  shall  ye  be  baptized : 

40  Bjit  to  sit  on  my  right  hand  and  on  my  left  hand,  is  not 
(nine  to  give  ;  but  it  shall  be  given  to  them  for  whom  it  is 
prepared. 

41  *  And  when  the  ten  heard  it,  they  began  to  be  much  dis- 
pleased with  James  and  John. 

«Mmi.I9,30.  kSn.  IG.  Luke  13.  31.-b  Mill.  50  17.  L.ike  13.  31.— c  Ch.  8.  31.te 
S.  31.     Luke  9.  IH.  St  13.  31.-d  M.ll.  20.  20.— e  Mnu.  20.  21.— f  Ltiko  22.  25.— g  Or, 


42  But  Jc.ius  called  them  to  him,  and  saith  unto  them,  'Y« 
know  tilt  they  which  "^  are  accounted  to  rule  over  the  Gen- 
tiles, eiercise  lordship  over  them  ;  and  their  great  ones  exer- 
cise authority  upon  tliem. 

43  •>  But  so  shall  it  not  be  among  you  :  but  whosoever  will  be 
great  among  you,  shall  be  your  minister  : 

44  And  whosoever  of  you  will  be  the  chiefest,  shall  be  ser- 
vant of  all. 

45  For  even  '  the  Son  of  man  came  not  to  be  ministered  un- 
to, but  to  minister,  and  k  to  give  his  life  a  ransom  for  many. 

40  11  'And  they  came  'o  Jericho  :  and  as  he  went  out  of  Jeri- 
cho with  his  disciples  and  a  great  number  of  people,  blind 
Bartimeus,  the  son  of  Timeus,  sat  by  the  highway-side  beg- 
ging. 

47  And  when  he  heard  that  it  was  Jesus  of  Nazareth,  he  be- 
gan to  cry  out,  and  say,  Jesus,  thou  son  of  David,  have  mercy 
on  nie  ! 

48  And  many  charged  him  that  he  should  hold  his  peace  :  but 
he  cried  tlie  more  a  great  deal,  Thou  son  of  David,  have  mer- 
cy on  me  ! 

49  And  Jesus  stood  still,  and  commanded  him  to  be  called. 
And  tliey  call  the  blind  man,  saying  unto  him,  Be  of  good  com- 
fort, rise  ;  he  calleth  thee. 

50  And  i)e,  casting  away  his  garment,  rose,  and  came  to  Jesus. 

51  And  Jesus  answered  and  said  unto  him,  ""  What  will  thou 
that  I  sliould  df>  unto  thee  7  The  blind  man  said  unto  him, 
L<jrd,  that  I  might  receive  my  sight. 

52  And  Jesus  said  unto  him.  Go  thy  way  ;  "  thy  faith  hath 
"  maile  thee  whole.  And  immediately  he  received  his  sight, 
and  followed  Jesus  in  the  way. 

h  Wnit.  2n.2t;,28.  Ch.9.35.  Luke  9.48.— i  .lohn  13.  14.  Phil. 2.7.-k  Malt  20,23.  1 
TirnS..  T.l.2.11—1  Matt.  20,29.  Luke  18.  35.— ra  Malt.  20.32,  34.  Luke  7.  S!.— 
n  Malt.  9  SK,  Ch.5,3».-o  Or,  savea  thee. 


the  text  have  said,  they  are  all  to  be  understood  spiritually. 
But  thus  far  is  plain,  that  though  those  who  have  left  all  for  the 
sake  of  Chris t,Qo  find  among  genuine  Christians,  s/)in7«f;/reto- 
tives,  which  are  as  dear  to  them  as  fathers,  mothers,  &c.  yet 
tliey  have  the  promise  of  receiving  a  hundred  fold,  often 
literally  fulfilled  :  for  wherever  a  Christian  travels  among 
Christians,  the  shelter  of  their  houses,  and  the  product  of 
their  lands,  are  at  his  service  as  far  as  they  are  requisite. 
Besides,  these  words  were  spoken  primarily  to  the  disciples, 
and  pointed  out  their  itinerant  manner  of  life;  and  now, 
travelling  about  from  house  to  house,  preaching  the  Gospel  of 
the  grace  of  God,  they  should,  among  tlie  followers  of  Christ, 
be  provided  with  every  thing  necessary  in  all  places,  as  if  the 
whole  were  their  own.  I  have  often  remarked  that  the  genu- 
ine messengers  of  God  in  the  present  day,  have,  as  noted 
above,  this  promise  literally  fulfilled. 

With  persecutions]  For  while  you  meet  with  nothing  but 
kindness  from  true  Christians,  you  shall  be  despised,  and  of- 
ten afflicted  by  those  who  are  enemies  to  God  and  goodness — 
but  for  your  comfort  ye  shall  have  in  the  world  to  come,  atom 
TO)  epx^itcvw,  the  coming  irorld,  (that  world  which  is  on  its 
tcojf  to  meet  you)  eternal  life. 

32.  And  he  took  again  the  twelve]  Or  thus :  For  having 
again  taken  tite  twelve,  &c.  I  translate  xat,  for,  which  sig- 
nification it  often  bears,  see  Luke  i.  22.  John  xii.  35.  and 
elsewhere.  This  gives  the  reason  of  the  wonder  and  fear 
■of  the  disciples,  for  he  began  to  tell  them  on  the  way,  what 
teas  to  befal  him.  This  sense  of  xai  I  find  is  also  noticed  by 
Rostnmuller.     See  on  Matt.  xx.  17—19. 

35.  And  James  and  John — come  unto  him]  The  request 
here  mentioned,  Matthew  says,  chap.  xx.  20.  was'made  by  ^Vi- 
tome,  their  mother  :  the  two  places  may  be  easily  reconciled 
thus.  The  mother  introduced  them,  and  mode  the  request  as 
if  from  herself ;  Jesus  knowing  whence  it  had  come,  immedi- 
ately addressed  himself  to  James  and  John,  who  were  stand- 
ing by ;  and  the  mother  is  no  further  concerned  in  the  busi- 
ness.   See  the  note  on  Matt.  xx.  20. 

37.  In  thy  glory.]  In  the  kingdom  of  thy  glory— three  MSS. 
Which  kingdom  they  expected  to  be  cstablishea  on  earth. 

38.  And  be  baptized]  or  be  baptized.  Instead  of  xat,  and,  rj 
or,  is  tlie  reading  of  BCD!,,  fire  others,  Coptic,  Armenian, 
latter  Syriac  in  the  margin,  Vulgate,  all  the  Jtala,  and  Ori- 
gen.    See  the  note  on  Matt.  xx.  22. 

40.  Is  not  mine  to  give]    See  on  Matt.  xx.  23. 

41.  When  the  ten  heard  it]    See  on  Matt.  xx.  24—28. 

46.  Blind  Bartimeus]  ^2  bar,  in  Syriac,  signifies  son.  It 
appears  that  he  was  thus  named  because  Timeus,  Talmeus, 
or  Talmai,  was  the  name  of  his  father,  and  thus  the  son 
would  be  called  Bar-tahneus,  or  Bartholomew,  t^ome  sup 
poee  vio{  Tiiiatov,  the  son  of  7'imeiis,  to  be  an  interpolation. 
Bartimeus  the  son  of  Timeus,  o  rvipXoi,  the  blind  7nan.  It 
was  because  he  was  the  most  remarkable,  that  this  evangelist 
mentions  him  by  name  as  a  person  probably  well  known  in 
those  parts, 

50.  And  he,  easting  away  his  garment]  He  cost  ofT  his 
outward  covering,  a  blanket,  or  something  of  the  kind.  Which 
kept  him  from  the  inclemency  of  the  weather  ;  that  he  might 
have  nothing  to  hinder  him  from  getting  speedily  to  Christ. 
If  every  penitent  were  as  ready  to  throw  aside  his  self-right- 
eouineas,  and  sinful  incumbrances,  as  this  blind  man  was  to 
throw  aside  his  garment,  we  should  have  fewer  delays  in 


conversions  than  we  now  have :  and  all  that  have  been  con- 
vinced of  sin  would  have  been  brought  to  the  knowledge  of 
the  truth.  The  reader  will  at  least  pardon  the  introductirn 
of  the  following  anecdote,  which  may  appear  to  some  as  illus- 
trative of  the  doctrine  grounded  on  this  text. 

A  great  revival  of  religion  took  place  in  some  of  the  Amer- 
ican stHtPS,  about  the  year  1773,  by  the  instrumentality  of 
some  itinerant  preachers  sent  from  England.  Many,  both 
whites  and  blacks,  were  brought  to  an  acquaintance  with  God, 
who  bought  them.  Two  of  these,  a  white  man  and  a  negro, 
meeting  together,  began  to  speak  concerning  the  goodnws  of 
God  to  their  souls,  (a  custom  which  has  ever  been  common 
among  truly  religious  people.)  Amongother  things,  they  wer« 
led  to  inquire  how  long  each  had  known  the  salvation  of  God  ; 
and  how  long  it  was  after  they  were  convinced  of  their  sin  and 
danger,  before  each  got  a  satisfactory  evidence  of  p.irdon- 
ing  mercy.  The  white  man  said,  "I  was  three  montlis  in 
deep  distress  of  soul,  before  God  spoke  peace  to  my  troubled, 
guilty  conscience."  "  B\it  it  was  only  a  fortnight,"  replied  tlie 
negro,  "  from  the  time  I  first  heard  of  Jesus,  and  felt  that  I 
was  1  sinner,  till  I  received  the  knowledge  of  salvation  by  tiie 
remission  of  sins."  "But  what  was  the  reason,"  said  the 
while  man,  "  that  you  found  salvation  sooner  than  1  did  V 
"This  is  the  reason,"  replied  the  other,  "  you  trhite  men  have 
much  clothing  upon  you,  and  when  Clirist  calls,  you  canimt 
run  to  him  ;  but  we  pooi  negroes  have  only  this,  (pointing  to 
the  mat  or  cloth  which  was  tied  round  his  waist,)  and  wljen 
we  hear  the  call,  we  throw  it  off  instantly,  and  ru7i  to 
him." 

Thus  the  poor  son  of  Ham  illustrated  the  text  without  in- 
tending it,  as  well  ns  any  doctor  in  the  universe.  People  who 
have  been  educated  in  the  principles  of  the  Christian  religion, 
imagine  themselves,  on  this  account,  Christians  ;  and  when 
convinced  of  sin,  they  find  great  difllculty  to  come  as  mere 
sinners  to  God,  to  be  saved  only  through  the  merits  of  Christ. 
Others,  such  as  the  negro  in  question,  have  nothing  to  plead 
but  this,  we  have  never  heard  of  thee,  and  could  not  believe 
in  thee  of  whom  we  had  not  heard  ;  but  this  excuse  will  not 
avail  now,  as  the  true  light  is  come — therefore  they  cast  off 
this  covering,  and  come  to  Jesus.  Sec  this  miraculous  cur« 
explained  at  large  on  Matt.  xx.  29 — 34. 

51.  Lord,  that  I  might,  &c.]  The  Codex  Bezm,  and  some 
copies  of  the  Itala,  have  Kvpic  pa00ct,  O  Lord,  my  teacher. 

52.  Followed  Jesus  in  the  way.]  Instead  of  no  Irjaov,  Je- 
sus, several  eminent  critics  read  avroi,  him.  This  is  the 
reading  of  ABCDl,.,  fourteen  others  ;  Coptic,  jEthiopic,  Ar- 
menian, latter  Syriac  in  the  margin,  two  Persic,  Vulgate,  all 
the  Jtala,  and  Origen,  once.  Jesus  is  the  common  reading, 
but  this  sacred  name  having  occurred  so  immediately  before, 
there  could  be  no  necessity  for  repeating  it  here,  nor  would 
the  repetition  have  been  elegant. 

This  very  remarkable  cure  gives  us  another  proof,  not  only 
of  the  sovereign  power,  but  of  the  benevolence  of  Christ; 
nor  do  we  ever  see  that  sovereign  power  used,  but  in  the  way 
of  benevolence.  How  slow  is  God  to  punish  !  how  prone  to 
spare.  To  his  infinite  benevolence  can  it  be  any  gratification 
to  destroy  any  of  the  children  of  men!  No!  We  must  take 
great  heed  not  to  attribute  to  his  sovereignti;  acts  which  are 
inconsistent  with  his  benevolence  and  mercy.    I  am  afraid 

I  this  is  a  prevailing  error ;  and  that  it  is  not  confined  to  any 

I  religious  party  exclusively. 


159 


t^rist  sends  his  disciples 


ST.  MARK. 


for  an  ass  and  her  colt. 


CHAPTER  XL 

Christ  rides  triumphantly  into  Jerusahm,  1—11.     The  barrenfig-tree  cursed,  12—14.    He  cleanses  the  temple,  15 — 17.    7%« 
scribes  and  chief  priests  are  enraged,  18.    Reflections  on  the  withered  fig-tree,  19 — 23.    Directions  concerning  prayer  and 

forgiveness   24 26      The  chief  priests,  &c.  question  him  by  what  authority  he  did  his  works,  27,  23.     He  answers,  and 

confounds  them,  29-33.    [A.  M.  4033.    A.  D.  29.    An.  Olymp.  CCII.  1.] 


AND  °-  when  they  came  nigh  to  .Jerusalem,  unto  Bethphage 
and  Bethany,  at  the  mount  of  Olives,  he  sendeth  forth  two 
of  his  disciples,  .   .     .^ 

2  And  saith  unto  them,  Go  your  way  mto  the  village  over 
against  you  :  and  as  soon  as  ye  be  entered  into  it,  ye  shall  find 
a  colt  tied,  whereon  never  man  sat ;  loose  him,  and  bring  him. 

3  And  if  any  man  say  unto  you,  bwhy  do  ye  this  t  say  ye 
that  the  Lord  hath  need  of  him ;  and  straightway  he  will  send 
him  hither. 

4  And  ■=  they  went  their  way,  and  found  the  colt  tied  by  the 
door  without,in  a  place  where  two  ways  met:  and  they  loose  him. 

5  And  certain  of  them  that  stood  there  said  unto  them,  <>  What 
do  ye,  loosing  the  colt  1 

6  Atid  they  said  unto  them  even  as  Jesus  had  commanded  : 
and  they  lei  them  go. 

7  And  they  brought  the  colt  to  Jesus,  and  cast  their  garments 
on  him  ;  and  he  sat  upon  him. 

8  "  And  many  spread  their  garments  in  the  'vfray  :  and  others 
cut  down  branches  off  the  trees,  and  strewed  them  in  the  way. 

9  And  they  that  went  before,  and  they  that  followed,  cried, 
saying,  f  Hosanna  !  Blessed  is  he  that  cometh  in  the  name  of 
the  Lord : 

10  Blessed  be  the  kingdom  of  our  father  David,  that  cometh 
In  the  name  of  the  Lord  :  ^  Hosanna  in  the  highest ! 

11  h  And  Jesus  entered  into  Jerusalem, and  into  the  temple :  and 
when  he  had  looked  round  about  upon  all  things,  and  now  the 
eventide  was  come,  he  went  out  unto  Bethany  with  the  twelve. 

1211  lAnd  on  the  moxTow,  when  they  were  come  from  Be- 
thany, he  was  hungry  : 

13  k  And  seeing  a  fig-tree  afar  off  having  leaves,  he  came,  if 
haply  he  might  find  any  thing  thereon :  and  when  he  came  to 
it,  he  found  aothing  but  leaves ;  for  the  time  of  figs  was  not  yet. 

14  And  Jesus  answered  and  said  unto  it.  No  man  eat  fruit  of 
thee  hereafter  for  ever.    And  his  disciples  heard  it. 


n  MMt.  21.  1.    Luke  19  29.   .lohn  12.14.— b  Mmi.  21  3.6.— c  Luke  19,  33.— d  Luke 
19..T3.— eMMt   21.8.— f  Psa.118.aii.— ?  Psa  149. 1.— h  Malt,  il.12.— i  Matt.  21.18  — 
k  Malt. 21.19. —1  Mar.. 21  12.   Luke  19.46.   John  2.14— m  I: 
of  prayer  ffr  all  nations  l—o  Jer.7.U. 


1,60.6,  7.— n  0.,ahou 


NOTES. — Verse  1.  He  sendeth~two  of  his  disciples]  This 
was  done  but  a  few  days  before  the  pass-over.  See  our  Lord's 
entry  into  Jerusalem  illustrated,  on  Matt.  xxi.  1 — 17. 

2.  Wherenii  never  man  sat]  No  animal  was  allowed  to  be 
employed  in  sacred  uses,  even  among  the  heathen,  that  had 
previously  been  used  for  any  domestic  or  agricultural  pur- 
pose ;  and  tiiose  which  bad  never  been  yoked,  were  consider- 
ed as  sacred.  See  several  proofs  of  this  in  the  note  on  Numb. 
xix.  2.  and  add  this  from  Ovid,  Met.  lib.  iii.  v.  10. 

Bos  tihi,  Piicebus  ait,  solis  occurret  in  arvis, 
Null-iim  passu  jugum  curvigue  im.munis  aratri. 
The  Delpliic  oracles  this  answer  give  : 
Behold  among  the  fields  a  lonely  cow, 
Unworn  with  yokes,  unbroken  to  the  plough. 

3.  And  strailway  he  will  send  him  hither.]  From  the  text, 
I  think  it  is  exceedingly  plain,  that  our  Lord  did  not  beg,  but 
borrow  the  colt;  therefore  the  latter  clause  of  this  verse 
should  be  understood  as  the  promise  of  returning  him.  Is 
not  the  proper  translation  the  following'!  And  if  any  one 
taytoyou,  Why  do  ye  this 7  Say;  The  Lord  hath  need  of 
him,  and  will  speedily  send  hiin  back  hither — Kai  £u6ca)f 
avTov  ano^cXXti  ojSc.  Some  eminent  critics  take  the  same 
view  of  the  passage. 

6.  And  they  let  them  go]  Having  a  fuli  as.surance  that  the 
beast  should  be  safely  and  speedily  restore  l. 

10.  In,  the  name  of  the  Lnd]  Omitted  1  v  BCDLtl.  seme 
others,  and  sevoral  Versions.     Griesbach  !o  ives  it  oui. 

Hosanna  in  the  highest.']    See  on  Matt   xxi.  9. 

H.  When  h^  had  looked  r  tund  about  V  .on  all  things\  He 
examined  every  thiiig— to  see  if  the  m  tters  pertaiiiin;;  to 
the  divine  worship  were  p  operly  condu  ,ted,  to  see  that  no- 
thing was  icanting—  nothii.  x  superfl.uous. 

And  now  the  evertide  whs  come]  The  time  in  which  he 
usually  left  Jerusalem  to  go  to  Bethany. 

13.  for  the  time  of  figs  was  7iot  yet]  Rather,  For  it  was 
not  the  seaso7i  of  gathering  figs  yet.  This  I  am  fully  per- 
suaded is  the  true  senseof  this  passage,  ov  yap  ijv  Kaipof  avKcjv. 
For  a  proof  that  Kutpo^  here  signifies  the  time  of  gathering 
the  figs,  see  the  LXX.  in  Psal.  i.  3.  He  bringeth  forth  his 
fruit  cv  Kaipu  avTov,  ill  his  season  ;  i.  e.  in  the  time  in  which 
fruits  should  be  ripe,  and  fit  for  gathering.  See  also  Mark  xii. 
2.  And  at  the  seaso>i,  to  Katpo,  the  time  of  gathering  the 
fruits  of  the  vineyard.  Matt.  xxi.  34.  When  the  time  of  the 
fruit  drew  near;  b  Katpo;  tmv  Kapziov,  the  time  in  which 
the  fruits  were  to  be  gathered,  for  it  was  tlien  that  the  Lord 
of  the  vineyard  sent  his  servants  to  receive  the  fruits ;  i.  e.  so 
much  of  them  as  the  holder  of  the  viiisyard  was  to  pay  to  the 
owner  by  way  of  rent ;  for  in  those  times  rent  was  paid  in 
kind.  To  the  above  may  be  added.  Job  v.  26.  Thou  shall 
tome  to  thy  grave  in  pull  age,  like  as  a  shock  of  corn  cometh  in 
his  season;  Kara  Katpov,in  the  time  in  which  it  should  be  reaped. 

When  our  Lord  saw  this  fig-tree  by  the  way -side,  apparently 
160 


15  H  '  And  they  come  to  Jerusalem  :  and  Jesus  went  into  the 
temple,  and  began  to  cast  out  them  that  sold  and  bought  in  the 
temple,  and  overthrew  the  tables  of  the  money-changers,  and 
the  seats  of  them  that  sold  doves  ; 

16  And  would  not  suffer  that  any  man  should  carry  any  ves- 
sel through  the  temple. 

17  And  he  taught,  saying  unto  them.  Is  it  not  written,  "My 
house  shall  be  called  "  of  all  nations,  the  house  of  prayer  7  but 
"  ye  have  made  it  a  den  of  thieves. 

18  And  P  the  scribes  and  the  chief  priests  heard  it,  and  sought 
how  they  might  destroy  him  ;  for  they  feared  him,  because 
1  all  the  people  was  astonished  at  his  doctrine. 

19  And  when  even  was  come,  he  went  out  of  the  city. 

20  1 '  And  in  the  morning  as  they  passed  by,  they  saw  the 
fig-tree  dried  up  from  the  roots. 

21  And  Peter  calling  to  remembrance,  saith  unto  him,  Mas- 
ter, behold,  the  fig-tree  which  thou  cursedst  is  withered'  away. 

22  And  Jesus  answering  saith  unto  them,  '  Have  faith  irt  God. 

23  For  '  verily  I  say  unto  you,  That  whosoever  shall  say  un- 
to this  mountain.  Be  thou  removed,  and  be  thou  cast  into  the 
sea  ;  and  shall  not  doubt  in  his  heart,  but  shall  believe  that 
those  things  which  he  saith  shall  come  to  pass  ;  he  shall  have 
whatsoever  he  saith. 

24  Therefore  I  say  unto  you,  "  AVhat  things  soever  ye  desire, 
when  ye  pray,  believe  that  ye  receive  them,  and  ye  shall  have 
them. 

25  And  when  ye  stand  praying,  ■'  forgive  if  ye  have  aught 
against  any  :  that  your  father  also  which  is  in  heaven  may 
forgive  you  vour  trespasses. 

26  But  "  if  ye  do  not  forgive,  neither  will  your  Father  which 
is  in  heaven  forgive  your  trespasses. 

27  II  And  they  come  again  to  Jerusalem:  ^  and  as  he  was 
walking  in  the  temple,  there  come  to  him  the  chief  priests, 
and  the  scribes,  and  the  elders, 

p  Matt. 21. 4,%  46.  Luke  19.47,— q  Mall.  7.  29.  Ch.l-S2.  Luke  4.3S.—r  Malt.  2L 
19.— s  Or,  Have  the  faith  of  God.— t  Matt.  17.20,  Si.  21.  21,  Luke  17.  6,— u  Matt,  7. 7. 
Luke  11.9.  .lohn  14.  13.  &  15.  7.  &  16.24.  Jame?  1.  6,  6.— t  Malt,  6, 14,  Col.  2.  13.— 
wMatt,  18,  35,— X  Matt.  2L  23,    Luke  20,  1, 


flourishing,  he  went  to  it  to  gather  some  of  the  figs — being  on 
the  way-side  it  was  not  private,  but  public  property :  and  any 
traveller  had  an  equal  right  to  its  fruit.  As  it  was  not  as  yet 
the  time  for  gathering  in  the  fruits,  and  yet  about  the  time 
when  they  were  ready  to  be  gathered,  our  Lord  with  propriety 
expected  to  find  some.  But  as  this  happened  about. ^re  days 
before  that  pass-over  on  which  Christ  suffered,  and  the  pass- 
over  that  year  fell  on  the  beginning  of  April,  it  has  been  ask- 
ed, "how  could  our  Lord  expect  to  find  ripe  figs  in  the  end  of 
March?"  Answer,  because  figs  were  ripe  in  Judea  as  early 
as  the  pass-over.  Besides,  the  fig-tree  puts  forth  its  fruit 
first,  and  afterward  its  leaves.  Indeed  this  tree,  in  the  cli- 
mate which  is  proper  for  it,  has  fruit  on  it  all  the  year  roimd, 
as  I  have  often  seen.  All  the  difHculty  in  the  text  may  be  ea- 
sily removed  by  considering  that  the  climate  of  Judea  is 
widely  different  from  that  of  Great  Britain.  The  summer 
begins  there  in  March,  and  the  harvest  at  the  pass-over,  as  all 
travellers  info  those  countries  testify  :  therefore  as  our  Lord 
met  with  this  tree  five  days  before  the  pass-over,  it  is  evident, 
1st.  That  it  was  the  time  of  ripe  figs ;  and  2dly,  That  it  was 
not  the  time  of  gathering  them,  because  this  did  not  begin 
till  the  pass-over,  and  the  transaction  here  mentioned  took 
p]ace  five  da;  s  before. 

For  furthtr  satisfaction  on  this  point,  let  us  suppo.=!e,  I. 
That  this  tive  was  intended  to  point  out  the  state  of  ti  e  Jew- 
ish people.  !,  They  made  a  profession  of  the  truer-  ^^ion. 
2,  They  cons  dered  themsflves  the  pecul  tr  people  o  God, 
and  despised  :  nd  reproba'ed  all  others,  ,  They  were  only 
hypocrites,  ha\  'Ug  nothing  of  religion  b.'.t  the  prof^ssiort, 
leaves,  and  no  J'ruit. 

11.  That  our  lord's  conduct  toward  this  tree  is  to  be  consi- 
dered as  emblematical  of  the  treatment  and  final  perdition 
which  was  to  come  upon  this  hypocritical  and  ungodly  nation. 
1,  It  was  a  proper  time:  for  them  to  have  borne  fruit:  Jesus 
had  been  preaching  the  doctrine  of  repentance  and  salvation 
among  them  for  more  than  three  yeais  :  the  choicest  influen- 
ces of  heaven  had  descended  upon  them,  and  every  thing  was 
done  in  this  vineyard  that  ought  to  be  done,  in  order  to  make 
it  fruitful.  2.  The  time  was  now  at  hand  in  which  God  would 
require  fruit,  good  fruit,  and  if  it  did  not  produce  such,  the 
tree  should  be  hewn  down  by  the  Roman  axe.  Therefore,  1. 
The  tree  is  properly  the  Jewish  nation,  2.  Christ's  curse,  the 
sentence  of  destruction  which  had  now  gone  out  against  it; 
and,  3.  Its  withering  away,  the  final  and  total  ruin  of  the  Jew- 
ish state  by  the  Romans.  His  cursing  the  fig-tree  was  not 
occasioned  by  any  resentment  at  being  disappointed  at  not 
finding  fruit  on  it,  but  to  point  out  unto  his  disciples  the  wrath 
which  was  coming  upon  a  people  who  had  now  nearly  filled 
up  the  measure  of  their  iniquity. 

Ajfruitless  soul  that  has  had  much  cultivation  bestowed  on 
it,  may  expect  to  be  dealt  with  as  God  did  with  this  unrighte- 
ous nation.    See  on  Matt.  xxi.  19,  &c. 


7Vie  parable  of  the 


CHAPTER  XII. 


wicked  hiuhanr.hnin. 


2S  And  say  unto  him,  By  what  authority  loesl  thou  lhP3e 
things  1  and  who  gave  thee  this  authority  lo  do  these  Ihiiigsl 

29  And  Jesus  answered,  and  said  unto  thern,  I  will  also  ask 
of  you  one  *  question,"  and  answer  me,  and  I  will  tell  you  by 
wh;it  authority  I  do  these  things. 

30  The  baptism  of  John,  was  it  from  heaven,  or  of  men  t 
«nswer  mc 

»0r,  Ihiiif. 


15.  And  t/teij  come]  Several  MSS.  and  Versions  huve  ttoAii', 
tigain.  This  was  the  next  day  after  our  Lord's  triumphal  en- 
try into  Jerusalem,  for  on  the  evening  of  that  day  he  went  to 
Bethany,  and  lodged  there,  ver.  11.  and  Matt.  xxi.  17.  and  re- 
turned the  next  morning  lo  Jerusalem. 

16.  Should  carry  any  vessel]  Among  the  Jews  the  word 
^73  keli,  vessel,  had  a  vast  latitude  of  meaning,  it  signified 
nrms,  Jer.  xxi.  4.  Ezek.  ix.  1.  clothes.  Pent.  xxii.  5.  and  in- 
strnments  of  music,  Psal.  Ixxi.  22.  It  is  likely  tliat  the  evan- 
gelist uses  the  Greek  word  itkcvos  in  the  same  sense,  and  by  it 
points  out  any  of  tlie  things  which  were  bought  and  sold  in 
the  temple. 

17.  And  he  taught— them]    Sec  on  Matt.  xxi.  12. 
19.  Ife  icenl  out  of  the  city.]    Togo  to  Bethany. 

22.  Have  faith  in  God.]  E^crE  ins'iv  Bmv  is  a  more  Ilobra- 
ism  ;  have  the  faith  of  God,  i.  e.  have  strong  faith  or  the  strons- 
est  faith,  for  thus  the  Hebrews  exjiressed  the  superlative  de- 
gree ;  so  the  mountains  of  God,  mean  exceeding  great  moun- 
tains, the  hail  of  God,  excei'ding  great  hail,  &c. 

25.  Wl:en  ye  xtand  praying]  This  expression  may  mean 
no  more  tliau.  When  ye  are  disposed,  or  have  a  mind  to  pray, 
i.  e.  whenever  ye  perform  that  duty.  And  it  is  thus  used  and 
explained  in  the  Koran,  Surat  v-  ver.  7.  See  on  Matt.  xxi.  20 
— ;;2.  But  the  Pharisees  loved  to  pray  standing,  that  they 
might  be  seen  of  men. 

26.  At  the  end  of  this  verse,  the  7th  and  8th  verses  of  Matt, 
vii.  Ask  and  ye  shall  receive,  tSic.  are  added  by  M.  and  sixteen 
other  MSS. 

The  2Gth  verse  is  wanting  in  BLS.  seven  others,  some  edi- 
tions, the  Coptic,  one  Itala,  and  ThcophylacU 

27— :).!.  See  on  Matt.  xxi.  23—27. 

^i.  They  feared  the  people]  Or  rather.  We  fear,  &c.  In- 
stead of  ripi/JovvTo,  they  feared ;  the  Codex  Beza,  seven  others, 
latt'jr  fiyriac,  Ara/iic,  Coptic,  ./Ethiopic,  Armenian,  Vulgate, 
and  all  the  Itala,  read  (pn/ioufici',  or,  ^o/3oviie9a.  The  common 
r.^ndirig  appeal's  to  nie  quite  improper. 


31  And  they  reasoned  with  themselves,  saying,  If  we  shall  say, 
From  heavfii ;  he  will  say.  Why  tlicii  did  ye  not  believe  him  ? 

32  But  if  we  shall  say,  Of  men  ;  they  feared  the  people :  for 
l)  all  men  counted  John,  that  he  was  a  prophet  indeed. 

33  And  they  answered  and  said  unto  Jesus,  VVc  cannot  tell. 
And  Jesus  answering  saith  unto  Ihem,  Neither  del  tell  you 
by  what  aulhorily  I  do  these  things. 

b.Miul.3.5.&  H.  5.    Ch.e.  30. 

Wb  fi^ar  the  people.]  Eav,  if,  Ircfore  tnrwfiEv,  tee  shall  say, 
is  omiWrd  by  ABCEFGIILS.  and  more  than  lifly  others.  Ben- 
gel  leavs  it  out  of  the  text,  and  puts  a  note  of  interrogation 
after  V,l  avdpwTToiv  ;  and  then  the  whole  passage  reads  thus  : 
But  shall  we  say  of  men  '/  They  feared  tJie  people,  &c.  This 
change  renders  the  adoption  of  ipoliavjtev,  we  Jear,  unneces- 
sary. Several  critics  prefer  this  mode  of  distinguishing  the 
text.  However  the  critics  may  be  puzzled  with  the  text, 
the  scribes,  chief  priests,  and  elders,  were  worse  puzzled  with 
our  Lord's  question.  They  rauBt  convict  thciiiseives,  or  tell  a 
most  palpable  falsehood,  'fhey  told  the  lie,  and  so  escaped  for 
the  present. 

1.  Envy,  malice,  and  double-dealing  have  alwnys  adifllcult 
part  to  act,  and  are  ultimately  confounded  by  their  own  pro- 
jects, and  ruined  by  their  own  operations.  On  the  other  hand, 
simplicity  and  sincerity  are  uot  obliged  to  use  a  mask,  but  al- 
ways walk  in  a  plain  way. 

2.  The  case  of  the  barren  fig-tree,  which  our  Lord  cursed, 
has  been  pitifully  misunderstood  and  misapplied.  The  whole 
account  of  this  transaction,  as  slated  above,  Ibclieve  to  be  cor- 
rect :  it  is  so  much  in  our  Lord's  usual  manner,  that  the  pro- 
priety of  it  will  scarcely  be  doubted.  lie  was  ever  acting  the 
part  of  the  philosopher,  vtoralist,  and  divine,  as  well  as  tliat 
of  the  Saviour  of  sinners.  In  his  hand  every  providential  oc- 
currence, and  every  object  of  nature, •became  a  means  of  in- 
struction :  the  stones  o{  the  desert,  tlie  lilies  of  the  field,  the 

fowls  of  heaven,  the  beasts  of  the  forest,_/ri<i7/'M<and  unfruit- 
ful trees,  with  every  ordinary  occurrence,  were  so  many 
grand  texts,  from  which  he  preaclied  tlic  most  illuminating 
and  impressive  sennons,  for  the  instruction  and  salvation  of 
his  audience.  This  wisdom  and  condescension  cannot  be  suf- 
ficiently admired.  But  shall  the  example  of  Ihefr^citless  fig- 
tree,  be  lost  on  vs,  as  well  as  on  the  Jews  7  God  forbid !  Let 
us  therefore  take  heed,  lest  having  been  so  long  unfruitful, 
God  should  say.  Let  nofruit  appear  on  thee  hereafter  for 
ever!  and  in  consequence  of  thi.s,  we  wither  and  die  away  ! 


CHAPTER  XII. 


7'he  parable  of  Ike  vineyard  let  out  to  wicked  husbandmen,  1 — 12.  77(6  Pharisees  and  Herndians  question  him  about 
paying  tribute  to  Ceesar,  13 — 17.  Tlie  Sadducees  question  him  about  the  resurrection,  IS — 27.  A  scribe  questions  hint 
concerning  the  chief  cO^nniandment  of  the  law,  28-— 34.  Christ  asks  the  Scribes,  why  the  Jilessiah  is  called  David's  son, 
35 — .37.     lie  warns  his  disciples  against  the  Scriljes,  38—40. 


(A.  M.  4033.     A.  D.  29.     An.  Olymp.  CCll.  1.] 

AND  ^  he  began  to  speak  unto  them  by  parables.  A  certain 
man  planted  a  vineyard,  and  set  a  hedge  about  it,  and 
dig.fej  a  place  for  the  wine-fat,  and  built  a  tower,  and  let  it 
out  to  husbandmen,  and  went  into  a  far  country. 
2  .\.ud  .It  the  season,  he  sent  to  the  husbandmen  a  servant, 
that  he  might  receive  from  the  husbandmen  of  the  fruit  of 
tli«»  vineyaid. 

.3  And  they  caught  him,  and  beat  him,  and  sent  him  away 
e'npty. 

4  .\.ud  again  he  sent  unto  them  another  servant ;  and  at  him 
th'-y  cast  stones,  and  wounded  him  in  the  head,  and  sent  him 
away  shamefully  haiidlnd. 

5  .\nd  again  he  sent  another  ;  and  him  they  killed,  and  ma- 
ny others  ;  beating  some,  and  killing  some. 

6  Having  yet  therefore  one  son,  his  well-beloved,  he  sent 
lii  n  also  last  unto  tliem,  saying,  They  will  reverence  my  son. 

7  Rut  those  husbandmen  said  among  themselves.  This  is  the 
h'-ir;  come,  let  us  kill  him,  and  the  inheritance  shall  be  ours. 

R  .\nd  they  took  him,  and  killed  him,  and  cast  him  out  of  the 
vini>yard. 

n  \Vhat  shall  therefore  the  Lord  of  the  vineyard  do?  he  will 
come  and  destroy  the  husbandmen,  and  will  give  the  vineyard 
unto  others. 

10  -Vnd  have  ye  not  read  this  scripture  ;  ^  The  stone  which 
the  builders  rejected  is  become  the  head  of  the  corner : 

a  Motl.?!.  33.  Lukc»2  9.-b  Pi».  118  a;.— c  Mul.  81.  4.\  46.  Ch  11.18.  John 
7.  a,  30,  11— dMr.it.  as   15      Liikeai.aO. 


ihe  questions  hint 
lied  David's  son, 
Of  the  widow  that  cast  two  mites  into  the  treasury,  41 — 44. 


NOTES. — Verse  1.  A  cf  rlain  man  pla-ited  a  vineyard]  See 
this  parable  explained.  Matt  xxi.  33 — 41. 

4.  At  him  they  cast  stones,  and  wounded  him  i'«  the  head] 
Or,  rather,  as  most  learned  men  agree,  they  made  short  work 
of  it,  eKcijtaXaiMaav.  We  have  followed  tlie  Vulgate,  illunt  in 
capite  vutneraverunt,  in  translating  the  original,  icoundrd 
him  in  theliead,  in  which  signification  I  believe  the  word  is 
found  in  no  Greek  writer.  AVaxt^aXuioo^/ai  signifies  to  sum 
«P;  to  comprise,  and  is  used  in  this  sense  by  St.  Paul,  Rom. 

xiii.  9.    From  the  parable  we  learn,  that  these  people  were        .. ^._„  ...., ^^„ , _, 

determined  to  hear  no  reason,  to  do  no  justice,  and  lo  keep  the  i  must  not  perisii  with  the  husb.vndinen  ;  it  is  still  capable  of 
posses.9ion  and  the  prorfKce  by  violence;  therefore  they  ful- j  producing  much  fruit,  if  it  be  properly  cultivated.  I  will  give 
filled  their  purpose  in  the/«//es/ and  spesi/Zesnnanner,  which  it  into  the  care  of  new  vine-dresseis,  the  evangelists  and 
Teerns  to  be  what  the  evang°list  intended  to  express  by  the  j  apostles. — And  under  their  ministry,  multitudes  were  brought 
word  in  question.  Mr.  Wakefield  translates,  they  speec/i-  to  God  before  the  destruction  of  Jerusalem. 
ly  sent  him  away ;  others  think  the  meaning  is,  they  shaved  |  13.  And  they  sent  unto  him]  See  this  and  to  ver.  17.  togely 
their  heads,  and  made  them  look  ridiculously  ;  this  is  much    explained  on  Malt.  xxii.  15—22 

Vol.  V,  X  161 


11  This  was  the  Lord's  doing,  and  it  is  man-ellous  in  our 
eyesi 

12  "  And  they  sought  to  lay  hold  on  him,  but  feared  the  peo- 
ple :  for  they  knew  that  he  had  spoken  the  parable  against 
them  :  and  tliey  left  him,  and  went  their  way. 

13  II  i  And  they  sent  unto  him  certain  of  the  Pharisees  and  of 
the  Herodians,  to  catcli  him  in  his  words. 

14  And  when  they  were  come,  they  say  unto  him.  Master, 
we  know  that  thou  art  true,  and  carest  for  no  man  :  for  thou 
1  egjirdest  not  the  pereon  of  men,  but  teacliest  the  way  of  God 
in  truth  :  Is  it  lawful  to  give  tribute  to  Caesar,  or  not  f 

15  Shall  we  give,  or  shall  we  not  give  ^  But  he,  knowing 
their  hypocrisy,  said  unto  them.  Why  tempt  ye  me  7  bringme 
a  '  penny,  that  I  may  see  it. 

16  And  they  brought  it.  And  he  saith  unto  them.  Whose  i',* 
this  image  and  superscription  7  And  they  said  unto  him, 
Cajsar's. 

17  And  Jesus  answering  said  unto  them.  Render  to  Ca?sar 
the  things  that  are  Ca-sar's ;  and  to  God  the  things  that  are 
God's.     And  they  marvelled  at  him. 

IS  1  'Then  come  unto  him  the  Sadducees,  ^  which  say  thertf 
is  no  resurrection  ;  and  they  asked  him,  saying, 

19  Master,  h  Moses  wrote  unto  us.  If  a  man's  brother  die,  and 
leave  his  wife  behind  him,  and  leave  no  children,  that  his 
brother  should  take  his  wife,and  raise  up  seed  unto  his  brother. 

e  Vil.iing  of  our  ir.nncy  pcvenT.CTice  half-pf  nny,  as  M.M-..  18.  28.— f  -Moll.  2J.  23. 
Lulieal  g?.— g  AciJ  23.  °.-h  Pen.  55.  5 

to  the  same  i)urpose,  but  I  prefer,  I'/^ey  made  short  w  <rk  of  it. 
Dr.  Lightfoot,  De  Dieu,  and  others,  agree  in  the  sen.^e  given 
above  ;  and  this  will  appear  the  more  probable,  if  the  word 
XiOo^nXriaavTcs,  they  cast  stones,  be  omitted,  us  it  is  by  BUL. 
the  Coptic,  Vulgate,  and  all  the  ]lala. 

7.  This  is  the  heir]  So  they  appear  to  have  acknowledged  ia 
their  consciences  that  this  was  the  Messiah,  the/iffjro/"a//«AiH|?-s. 

The  inheritance  shall  be  ours]  By  slaying  him  we  shall 
maintain  our  authority,  and  keen  possession  of  our  revenues. 

9.  And  will  give  tlie  vineyard  unto  others.]    The  vineyard 


Question  about  the  resurrection. 


ST.  MARK. 


How  is  Christ  the  son  of  David 


20  Now  there  were  seven  brethren :  and  the  first  took  a  wife, 
and  dying  left  no  seed. 

21  And  the  second  took  her,  and  died,  neither  left  he  any 
seed  :  and  the  third  likewise. 

22  And  the  seven  had  her,  and  left  no  seed  :  last  of  all  the 
woman  died  also. 

23  In  the  resurrection  therefore,  when  they  shall  rise,  whose 
wife  shall  she  be  of  them  1  for  the  seven  had  her  to  wife. 

24  And  Jesus  answering  said  unto  them.  Do  ye  not  therefore 
err,  because  ye  know  not  the  Scriptures,  neither  the  power  of 
God? 

25  For  when  they  shall  rise  from  the  dead,  they  neither  mar- 
ry, nor  are  given  in  marriage;  but  "are  as  the  angels  which 
aie  in  heaven. 

26  And  as  touching  the  dead,  that  they  rise  :  have  ye  not 
read  in  the  book  of  Moses,  how  in  the  bush  God  spake  unto 
him,  saying,  b  I  am  the  God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob f 

27  He  is  not  the  God  of  the  dead,  but  the  God  of  the  living  : 
ye  therefore  do  greatly  err. 

2S  1'  °  And  one  of  the  scribes  came,  and  having  heard  them 
reasoning  together,  and  perceiving  that  he  had  answered  them 
well,  asked  him,  Which  is  the  first  commandment  of  all  1 

29  And  Jesus  answered  him,  The  first  of  all  the  command- 
ments is,  d  Hear,  O  Israel ;  The  Lord  our  God  is  one  Lord  ; 

30  And  thou  shall  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  mind,  and  with  all  thy 
strength  ;  this  is  the  first  commandment. 

31  And  the  second  is  like,  namely  this,  •  Thou  shall  love  thy 
neighbour  as  thyself  There  is  none  other  commandment 
greater  llian  these. 

32  And  the  scribe  said  unto  him,  Well,  Master,  thou  hast  said 

o  Cor.  13  42,  49,  52.— b  Exod.  3.  6.— c  Mmt.  22.  35.— d  Deu.  6.  4.    Luke  10.  27.— 
eLev.  19.  18.     Mact.-S.  39.     -         " 
46  6,  14.  Si,  46.  9.- s   1  Sam, 
i  Man.  22.  41.    Luke  20.  41 


15.  Shall  we  give,  or  shall  we  not  give?]  This  is  wanting 
in  the  Codex  Bezje,  and  in  several  Versions. 

18.  See  this  question  concerning  the  resrtirection  explained 
in  detail  on  Matt.  xxii.  23—32. 

23.  When  they  shall  rise]  This  clause  is  wanting  in  BCDL. 
four  others,  Syriac,  latter  Arabic,  latter  Persic,  Coptic,  Sax- 
on, and  two  of  the  Itala.     Griesbach  leaves  it  doubtful. 

27.  But  the  God  of  the  living]  Bcoq,  God,  is  left  out  by 
ABCDKL.,  and  in  more  ihrni  forty  others,  Syriac,  one  Arabic, 
one  Persic,  Coptic,  Armenian,  Gothic,  Saxon,  Vulgate,  Ita- 
la, and  Origen.     Griesbach  has  omitted  it. 

•30.  Thou  shall  love  the  Lord]  On  the  nature  and  proper- 
ties of  the  love  of  God  and  man,  and  the  way  in  which  this 
commandment  is  fulfilled  ;  see  the  notes  on  Matthew  xxii. 
37,  &c. 

32.  And  the  scribe  said]  The  answer  of  the  scribe  contained 
in  verses  32,  33,  34.  is  not  found  either  in  Matthew  or  Luke. 
This  is  another  proof  against  Mark's  supposed  abridgment. 

34.  Thou  art  not  far  from  the  kingdom  of  God.]  This  scribe 
appears  to  have  been  a  prudent,  sensible,  and  pious  man ;  al- 
most  a  Christian,  so  near  the  kingdom  of  God,  that  he  might 
have  easily  stepped  in.  It  is  very  probable  that  he  did  at  last 
believe  in  and  confess  Jesus. 

35.  How  say  the  scribes]  See  Mall.  xxii.  41,  &c. 

37.  27(6  common  people  heard  him  gladly.]  And  were  doubt- 
less many  of  them  brought  to  believe  and  receive  the  truth. 
By  the  comparatively  poor  the  Gospel  is  still  best  received. 

38.  Beware  of  the  scribes]  See  on  Matt,  xxiii.  1,  &c. 

41.  Cast  money  into  the  treasury]  It  is  worthy  of  observa- 
tion, tliat  the  money  put  into  the  treasury,  even  by  the  rich, 
is  termed  by  the  evangelist  xaAKov,  brass  money,  probably 
that  species  of  small  brass  coin  which  was  called  rr^i'iS  pru- 
tah  among  llie  Jews,  two  of  which  make  a  farthing,  and  twen- 
ty-four an  Italian  assarius,  which  assarius  is  the  twenty- 
fourth  part  of  a  silver  penny.  We  call  this  mite,  from  the 
French  miete,  which  signifies  a  crumb,  or  very  small  morsel. 
The  prutah  was  the  smallest  coin  in  use  among  the  Jews  :  and 
there  is  a  canon  among  the  rabbins  that  no  person  shall  put 
less  than  two  prutahs  into  the  treasury.  This  poor  widow 
would  not  give  less,  and  her  poverty  prevented  her  fioni  giv- 
ing more.  And  wbercas  it  is  said  that  many  rich  persons 
cast  in  MUCH,  ttoAAo  (many,)  this  may  only  refer  to  ihe  num- 
ber of  the  prutahs  which  they  threw  in,  and  not  to  the  value. 
What  opinion  should  we  form  of  a  rich  man,  who,  in  a  col- 
lection for  a  public  charily,  only  threw  in  a  handful  of  half- 
pence t  See  Luke  xxi.  1.  and  see  the  note  on  Mall.  v.  26. 
The  whole  of  this  account  is  lacking  in  Matthew.  Another 
proof  that  Mark  did  not  abridge  him. 

Let  us  examine  this  subject  a  little  more  closely  ;  Jesus  pre- 
fers Ihe  widow's  two  miles  lo  all  the  oflierings  made  by  the  rich. 

In  the  preceding  account,  ver.  41.  it  is  said,  Jesus  beheld 
how  the  people  cast  money  into  the  treasury.  To  make  this 
relation  the  more  profitable,  let  us  consider  Christ  the  observ- 
er and  judge  of  human  actions.  1.  Christ  observes  all  men 
and  all  things,  all  our  actions  are  before  his  eyes  ;  what  we 
do  in  public  and  what  we  do  in  private  are  equally  known 
unto  him.  2.  He  obsei'ves  the  state  and  situation  we  are  in  ; 
his  eye  was  upon  the  abundance  of  the  rich  who  had  given 


the  truth  :  for  there  is  one  God  ;  f  and  there  is  none  other  but  he  ■ 

33  And  to  love  him  with  all  the  heart,  and  with  all  the  un- 
derstanding, and  with  all  the  soul,  and  with  all  the  strength, 
and  to  love  his  neighbour  as  himself,  s  is  more  than  ail  whole 
burnt-offerings  and  sacrifices. 

34  And  when  Jesus  saw  that  he  answered  discreetly,  he  said 
unto  him,  Thou  art  not  far  from  the  kingdom  of  God.  >>  And 
no  man  after  that  durst  ask  him  any  Question. 

35  n  i  And  Jesus  answered  and  said,  while  he  taught  in  the 
temple.  How  say  the  scribes  that  Christ  is  the  son  of  David  7 

36  For  David  himself  said  ^  by  the  Holy  Ghost,  '  The  Lord 
said  to  my  Lord,  Sit  thou  on  my  fight  hand,  till  I  make  thine 
enemies  thy  footStooJ. 

37  David  therefore  himself  calleth  him  Lord;  and  whence  is 
he  theji  his  son  l    And  the  common  people  heard  him  gladly, 

38  H  And  ""  he  said  unlp  them  in  his  doctrine,  "  Beware  of 
the  scribes,  which  love  lo  go  in  long  clothing,  and  "  love  salu- 
tations in  the  market-places, 

39  And  the  chief  seats  in  the  synagogues,  and  the  uppermost 
rooms  at  feasts : 

40  P  Which  devour  widows'  houses,  and  for  a  pretence  make 
long  prayers  :  these  shall  receive  greater  damnation. 

41  U  1  And  .Jesus  sat  over  against  the  treasury,  and  beheld 
how  ihe  people  cast '  money  °  into  the  treasury  ;  and  many 
that  were  rich  cast  in  much. 

42  And  there  came  a  certain  poor  widow,  and  slie  lhret»  in 
two  '  miles  which  make  a  farthing. 

43  And  he  called  M7ito  him  his  disciples,  and  saith  unto  them, 
Verily  I  say  unto  you,  Thai  "  this  poor  widow  hath  cast  more 
in,  than  all  they  which  have  cast  into  the  treasury : 

44  For  all  they  did  cast  in  of  their  abundance  ;  but  she  of 
her  want  did  cast  in  all  that  she  had,  >'  eren  all  her  living. 

k2Sani.  23.2.— IPsa.  110.  l.—m  Chap.  4.2.— 71  Mau.  23.  I,  Uc.  Luke  20.  4(;.— 
o  Luke  II.  43.— p  Mall.  23.  14.— q  Luke  21.  1.— r  A  piece  of  brass  money  .  .-;et  .Mail 
10.  9.— s  2  Kings  12,  9. — t  it  ia  the  seventh  part  of  one  piece  of  that  brass  money.— 
u  2  Cor.  8.  12.- V  Deu.  24.  6.     1  John  3.  17. 


much  ;  and  he  was  well  acquainted  with  the  poverty  and  de- 
solate stale  of  the  widow  who  had  given  her  all,  thougli  that 
was  but  little  in  itself.  What  an  awful  thought  for  the  rich  .' 
"God  sees  every  penny  I  possess,  and  constantly  observes 
how  I  lay  it  out."  What  a  comfortable  thought  for  the  poor 
anil  desolate  .'  The  eye  of  the  most  merciful  and  bountiful 
Jesus  continually  beholds  my  poverty  and  distress,  and  wil) 
cause  them  to  work  for  my  good.  3.  Christ  sees  all  the  ma- 
lives  which  lead  men  to  perform  their  respective  actions; 
and  the  different  motives  which  lead  them  to  perform  the 
sa7ne  action  :  he  knows  whetlier  they  act  through  vanity, 
self-love,  interest,  ambition,  hypocrisy,  or  whether  through 
love,  charity,  zeal  for  his  glory,  and  a  lieEUty  desire  to  please 
him.  4.  He  observes  the  circumstances  which  accompany 
our  actions;  whether  we  act  with  care  or  negligence,  with  a 
ready  mind  or  with  reluctance.  5.  He  observes  the  ju,d^- 
■ment  which  we  form  of  that  which  we  do  in  his  name  ;  whether 
we  esteem  ourselves  more  on  account  of  what  we  have  doni-, 
speak  of  it  to  others,  dwell  on  our  labours,  sufferings,  expenses, 
success,  &c.  or  whether  we  humble  ourselves  because  we  have 
done  so  little  good,  and  even  that  little  in  so  imperfect  a  way. 

II.  See  the  judgmeiit  Christ  forms  of  our  actions.  1.  il« 
appears  surprised  that  so  much  p/e/y  should  be  found  %vith 
so  much  poverty  in  this  poor  widow.  2.  He  shows  that  works 
of  charily,  &c.  should  be  estimated,  not  by  l\\e\r  appearance, 
but  by  the  spirit  Avhich  produces  them.  3.  He  shows  by  this 
that  all  men  are  properly  in  a  state  of  equality ;  for  though 
there  is,  and  ought  to  be,  a  difference  in  outward  things,  yet 
God  looks  upon  the  heart,  and  the  poorest  person  has  it  in  his 
power  to  make  his  mite  as  acceptable  lo  the  Lord,  by  simpli- 
city of  intention  and  purity  of  affection,  as  the  milliuns  gi- 
ven by  the  affluent.  It  is  just  in  God  to  rate  the  value  of  an 
action  by  the  spirit  in  which  it  is  done.  4.  He  shows  thai 
men  should  judge  impartially  in  cases  of  this  kind,  and  not 
permit  themselves  to  be  carried  away  to  decide  for  a  persoi> 
by  the  largeness  of  the  gift  on  the  one  hand,  or  against  him 
by  the  smallness  of  the  bounty  on  the  other.  Of  the  poor 
widow,  it  is  said,  she  has  cast  in  more  than  all  the  rich.  Be- 
cause, 1.  She  gave  more — she  gave  her  all,  and  they  gave  only 
a  part.  2.  She  did  this  in  a  better  spirit,  having  a  simple  de- 
sire to  p/ense  God.  Never  did  any  king  come  near  the  libe- 
rality of  this  widow — she  gave  all  that  she  had,  'o>>ov  tov  fiiotr 
avrrji,  her  whole  life,  i.  e.  all  that  she  had  lo  provide  for  one 
day's  sustenance,  and  could  have  no  more,  till  by  her  labour 
she  had  acquired  it.  What  trust  must  there  be  in  the  Divina 
Providence  to  perform  such  an  act  as  this  ! 

Two  important  le.ssons  may  be  learnt  from  her  conduct.  1. 
A  lesson  of  humiliation  to  the  rich,  who,  by  reason  of  covet- 
ousness  on  the  one  hand,  and  luxury  on  the  other,  give  but 
little  to  God  and  the  poor.  2.  A  lesson  of  reproof  to  the  poor, 
who,  through  distrust  of  God's  providence,  give  nothfng  at 
all.  Our  possessions  can  only  be  sanctified  by  giving  a  por 
lion  to  God.  There  will  be  infallibly  a  blessing  in  the  remain- 
der, when  a  part  has  been  given  to  God  and  the  poor.  If  the 
rich  and  the  poor  refiect  seriously  on  this,  the  one  will  learn 
pity,  the  other  liberality,  and  both  be  blessed  in  their  deed. 
He  must  be  a  poor  man  indeed,  who  cannot  find  one  poom 
than  himself. 


162 


Chrandeur  qf  the  temple. 


ST.  MARK. 


Ks  destruction  Jbretold, 


CPIAPTER  XIII. 
testis  predicts  the  destruction  of  the  temple,  1,  2.     His  disciples  inquire  when  this  shall  be,  and  tehat  previous  sign  there 
shall  be  of  this  calamily,  3,  4,  trhich  questions  he  anstcers  very  solemnly  and  minutely,  5— '27;  illustrates  the  ichole  by  a 
parable,  2S,  29 ;  asserts  the  absolute  certainty  of  the  events,  30,  31  (  shows,  that  the  precise  tirfie  cannot  be  knoieti  by  man, 
& ;  a7id  inculcates  the  necessity  of  watchfulness  and  prayer,  33—37.     [A.  M.  4033.     A.  D.  29.     An.  Olymp.  CCII.  1  ) 

17  '  But  wo  to  Ihcm  that  are  with  chihj,  and  to  tliem  that  give 
suck  in  those  days  ! 

18  And  pray  ye  that  your  flight  be  nt)t  in  the  winter. 

19  *  For  i«  ihosn  days  shall  be  affliction,  such  as  was  not  from 
the  beginning  of  the  creation  which  God  created  unto  this 
time,  neitlier  sliall  be. 

20  And  except  that  the  Lord  had  shortened  those  days,  no 
llesli  slioiild  be  saved  :  but  for  the  elect's  sake,  whom  he  hath 
chosen,  he  halli  sliortened  the  days. 

21  '  And  then  if  any  man  shall  say  to  yoU,  ho,  here  is  Christ  j 
or,  lo,  he  is  there  ;  believe  Aim  not : 

22  For  false  Christs  and  false  prophets  shall  rise,  and  shall 
show  signs  and  wonders,  lo  seduce,  if  it  were  possible,  even 
the  elect. 

23  Uut  "  take  ye  heed  :  behold,  I  have  foretold  you  all  things. 

24  tl  V  But  in  those  days,  after  that  tribulation,  the  sun  shall 
be  darkened,  and  tlie  moon  shall  not  give  her  light ; 

25  And  tlie  stars  of  heaven  shall  fall,  and  the  powers  that  are 
in  heaven  shall  be  shaken. 

26  •*■  And  then  shall  they  see  the  Son  of  man  coming  in  the 
clouds  with  great  power  and  glory. 

27  And  then  shall  he  send  his  angels,  and  shall  gather  to- 
gether liis  elect  from  the  four  winds,  from  the  uttermost  part 
of  earth  to  the  uttermost  part  of  heaven. 

28  ^  Now  learn  a  parable  of  the  fig-tree  ;  When  her  branch 
is  yet  tender,  and  putteth  forth  leaves,  ye  know  that  summer 
is  near ; 

29  So  ye  in  like  manner,  when  ye  shall  see  these  things  come 
to  pass,  know  that  it  is  nigh,  even  at  the  doors. 

30  Verily  I  say  unto  you.  That  this  generation  shall  not  pass, 
till  all  these  things  be  done. 

31  Heaven  and  earth  shall  pass  away  :  but  ''  my  words  shall 
not  pass  away. 

32  "  But  of  that  day  and  that  hour  knoweth  noman,  no,  not 
the  angels  which  are  in  heaven,  neither  the  Son,  but  the  Father, 

33  '  Take  ye  heed,  watch  and  pray :  for  ye  know  not  when 
tlie  time  is. 

34  "'  Fur  the  Son  of  man  is  as  a  man  taking  a  far  journey, 
who  left  his  house,  -ind  gave  authority  to  his  servants,  and  to 
every  man  his  work,  and  commanded  the  porter  to  watch. 

35  bb  Watch  ye  therefore:  for  ye  know  not  when  the  master 
of  the  house  comelh,  at  even,  or  at  uridnight,  or  at  the  cock- 
crowing,  or  in  the  morning. 

.36  Lest  coming  suddenly,  he  find  you  sleeping. 

37  And  what  1  say  unto  you,  I  say  Unto  all,  "  Watch. 


AND  *  as  he  went  out  of  the  temple,  one  of  his  disciples  saith 
unto  him,  Master,  see  what  manner  of  stones  and  what 
buildings  are  here! 

2  And  Jesus  answering  said  unto  him,  Seest  thou  these  groat 
buildings  7  >>  there  sliall  not  be  left  one  stone  upon  another,  that 
shall  not  be  thrown  down. 

3  H  And  as  he  sat  upon  the  mount  of  Olives  6ver  against  the 
temple,  Peter  and  James  and  John  and  Andrew  asked  him  pri- 
vately, 

4  '  Tell  us,  when  shall  these  things  be  1  and  what  shall  be  the 
sign  when  all  these  things  shall  be  fulfilled  1 

5  And  Jesus  answering  them  began  to  say,  '^  Take  heed  lest 
any  man  deceive  you  : 

6  For  many  shall  come  in  my  name,  saying,  I  am  Christ;  and 
shall  deceive  many. 

7  And  when  ye  shall  hear  of  wars  and  rumours  of  wars,  be 
ye  not  troubled  :  for  such  things  must  needs  be  ;  but  the  end 
shall  not  he  yet 

8  For  nation  shall  rise  against  nation,  and  kingdom  against 
kingdom  :  and  tliere  shall  be  earthquakes  in  divers  places,  and 
there  shall  be  famines  and  troubles  :  •  these  are  the  beginnings 
of  f  sorrows. 

9  But  5  take  heed  to, yourselves:  for  they  shall  deliver  you 
up  to  couns'^Is  ;  and  in  the  synagogues  ye  shall  be  beaten  : 
aad  ye  shall  be  brought  before  rulers  and  kings  for  my  sake, 
for  a  testimony  against  them. 

10  And  hthe  Gospel  must  first  be  published  among  all  na- 
tions. 

U  i  But  when  they  shall  lead  you,  and  deliver  you  up,  take 
no  thought  beforehand  what  ye  shall  speak,  neither  do  ye  pre- 
meditate :  but  whatsoever  sliall  be  given  you  in  that  liour,  that 
speak  ye  :  for  it  is  not  ye  that  speak,  ^  but  the  Holy  Ghost. 

12  Now  I  the  brother  shall  betray  the  brother  to  death,  and 
(he  father  the  son  ;  and  children  shall  rise  \ip  against  their  pa- 
rents, and  shall  cause  them  to  be  put  to  death. 

13  ""  And  ye  shall  be  hated  of  all  men  for  my  name's  sake:  but 
"  he  that  shall  endure  unto  the  end,  the  same  shall  be  saved. 

14  "But  when  ye  shall  see  the  abomination  of  desolation, 
^  spoken  of  by  Daniel  the  prophet,  standing  where  it  ought 
not.  (let  him  that  readeth  undei-stand,)  then  'let  them  that  be 
in  Judea  llee  to  the,  mountains  : 

la  And  let  him  that  is  on  the  house-top  not  go  down  into  the 
house,  neither  enlcr  therein,  to  take  any  thing  out  of  his  hoiise  : 

IC  And  let  him  th.it  is  in  the  field  not  turn  back  again  for  to 
fake  up  his  garment. 

«Mn"04  I  I.„l„5l..  F— hT.ukdlS.  44— cMatl.  24.x  Luke  21.  7.— d  Jer.  S9.  a 
B[>h  &  6.  1  Thcss.  2.3— e  Mm.  24.  8.— I  The  word  in  the  original  impSrleth  the 
pains  of  i  woman  in  Iravail  -g  Malt.  in.  17,  \S.  &  24.  9.  Rev.  2.  10.— h  Malt  24. 
14.-1  .Malt,  in.  19.  l.„ke  la,  II.  &2I.  It— k  Acta  2.  4.  &  4.  8,  31.— I  Mic.  7.  6.  Mail, 
in.  21  &  01.  ID.  Li.k«2i,  16.-m  Matt.  S4.  9.  Luke  21.  17.— n  Dan.  12.  12.  Malt.  10. 
22.&1JI   13      Rev.  2.  lO.-o  Matt.  24.  15.— p  nan.  9.27.— q  I.ijke21.21. 


NOTES.' — Verso  1.  See  what  maimer  of  stones]  Josephus 
says.  Ant.  B.  xv.  chap.  xi.  "That  these  stones  were  white 
and  strong,  f\tty  feet  long,  twentv-four  broad,  and  sixtee.n 
in  thickness."  If  this  accoimt  can  be  relied  on,  well  might 
the  disciples  be  struck  with  wonder  at  such  a  superb  edifice, 
and  formed  by  such  immense  stones !    The  principal  contents 


r  Luke  21.  23.  &  23.  29 —a  Dan.  9.  56.  &  12 
24  23.     Luke  17.  2:!.  !121.  B.-u  2  Pet   3.  17 -i 

29,  «K.  Luke  21.  a5.-w  Dan.  7.  13.  14.  Malt.  IG.  27  H,  24.  30^  Ch.  14. 
1.11.  !  Theas.  4.  16.  2  Thesa.  1.  7,  in.  Kev,  1.  7  — x  Matt.  24.  32.  Luke  21  29, 
&c.— y  Isa,  40.  8.— I  Malt.  24.42.  &  2£  13.  Lukj  12.40.  &  21.34.  Rom.13.11.  IThtM 
5.  6.— aa  Mall.  24.  45.&  25.14.— bb  Matt.  ^1,  42,  44.— re  Matt  25.13.  1  Cor.  16,  13. 


Srecisely  the  number  in  the  present  case  ;  for  Jerusalem  was 
estroyed  about  thirty-eight-  years  after  our  Lord  delivered 
tliis  prediction.  But  as  there  are  other  events  in  this  chapter 
which  certainly  look  beyond  the  drstniction  of  Jerusalem,  and 
which  were  to  take  pljce  before  the  Jews  should  cease  to  bo 
a  distinct  people,  I  should  therefore  prefer  the  translation 


of  this  chapter  are  largely  explained   in  the  notes  on  Matt,     given  above.     See  on  Matt.  xxiv.  34. 


xxiv.  and  to  these  the  reader  is  requested  to  refer 

6.  Saying,  1  am]  The  Christ,  is  added  by  eight  MSS.  Cop- 
tic, Armenian,  Saxon,  and  four  of  the  Italcl. 

S.  The  beginnings]  For  apxat,  many  MSS.  and  Versions 
have  apxt],  IhP  fteginning,  singular. 

9.  Councils]  HvvcSpia,  Sanhedrims.  The  grand  sanhedrim, 
consisted  of  twenty-two  elders,  six  chosen  out  of  eacli  tribe  ; 
this  WHS  the  national  council  of  state  ;  and  the  small  sanhe- 
drims, which  were  composed  of  twenty-three  counsellors. 

Syjiagogues]  Courts  o(  justice  for  villages,  &c.  consisting 
of  three  magistrates,  chosen  out  of  the  principal  directors  of 
the  synagogue  in  that  place. 

Rulers]  Or  governors.  The  Rt)man  deputies,  such  as  Pon- 
tius Pilate,  &c. 

Rings]  The  Tetrarchs  of  Judea  and  Galilee,  who  bore  this 
name.     See  chap.  vi.  27. 

K).  And  the  Gospel  must  first  be  published  among  all  na- 
tions.] Many  of  the  Evangelistaria  omii  this  verse.  Its  pro- 
per place  seems  to  be  after  verse  the  thirteenth. 

11.  Neither — premeditate]  This  is  wanting  in  BDL.  five 
others,  Coptic,  jEthiopic,  Vulgate,  Itala.  Gricsbach  leaves 
it  douhtful.     On  this  verse  see  Matt.  x.  19. 

14.  Let  him  that  readeth  understand]  What  he  readeth,  is 
added  by  D.  and  three  of  the  Itala,  perhaps  needlessly. 

15.  Housetop]    See  on  Matt.  xxiv.  17. 

20.  ^ad  shortened  thnse  days]  Because  of  his  chosen,  nA- 
ded  by  D.  Armenian,  and  five  of  the  Itala.  See  Malt.  xxiv.  22. 

IW.  TTiis  generation]  H  ycvca  avrrj,  this  very  race  of  men. 
It  is  certain  thafthis  w^ord  has  two  meanings  in  the  Scrip 


32.  Neither  the  So7i]  This  clause  is  not  found  either  in  Mat- 
thew or  Luke,  and  Ambrose  says  it  was  wanting  in  some' 
Greek  copies  in  his  time.  To  me  it  is  utterly  unaccounta- 
ble, how  Jesus,  who  knew  so  correctly  all  the  particulars 
which  he  here  lays  down,  and  which  were  to  a  jot  and  tittle 
verified  by  the  event— how  he  who  knew  that  not  one  stone 
should  be  left  on  another,  should  be  ignorant  of  the  day  and 
hour  when  this  should  be  done,  though  Daniel,  chap.  ix.  24, 
&c.  could  fix  the  very  year,  not  less  than  five  hundred  years 
before  it  happened— how  he  in  whom  Usefulness  of  the  God- 
head dteelt  bodily,  and  all  the  treasures  of  irisdom  and  know- 
ledge, should  not  know  this  small  matter,  I  cannot  compre- 
hend, hut  on  this  ground,  that  the  Deity  w'l  ich  dwelt  in  the 
Man  Christ  Jesus,  might,  at  one  time,  communicate  less  of  the 
knowledge  of  futurity  to  him,  than  at  another.  Ifowever,  f 
strongly  suspect  that  the  clause  was  not  originally  in  this 
Gospel.  Its  not  being  foOnd  in  the  parallel  places  in  the  other 
evangelists,  i!T,  in  my  opinion,  a  strong  presumption  asainsl 
it.  But  Mr.  M'Knight  and  others,  solve  this  difllculty  in  the 
following  manner.  They  suppose  the  verb  oifev,  to  have  the 
force  of  the  Hebrew  conjugation  Hiphel,  in  which  verbs  are 
takeri  in  a  causative,  declarative,  or  pc7~missive  sense ;  and 
that  it  means  here  make  known,  or  promulge,  as  It  is  to  be 
understood  in  1  Cor.  ii.  2.  This  intimates  that  this  secret  was 
n.it  to  be  mculc  known,  either  by  mm  or  angels,  no,  not  even' 
by  the  Son  of  man  himself,  but  it  should  he  mude  known  by 
the  Father  only,  in  the  execution  of  the  purposes  of  his  jus- 
tice.   I  am  afraid  this  only  cuts  tlie  knot,  but  does  not  untie  it. 

.34.  Left  his  house]  OiKiai;  fami!.\.    Our  blessed  Lord  and' 


lures;  that  given  in  the  text,  and  that  above.  Generation  I  Master,  when  he  ascended  to  heaven',' commanded  his  servania 
cignifles  a  period  of  a  certain  number  of  years,  sometimes  to  be  faithful  and  watchful.  This  fidelity,  to  which  he  ex- 
more,  sometimes  less.  In  Deut.  i.  35.  and  ii.  14.  Moses  uses  I  horts  his  servants,  consists  in  doing  everr  thing  well  which  m 
the  word  to  point  out  a  term  of  thirty-eight  years,  which  was  ,  to  be  done  in  the  heart  or  in  the  /amWy.'acGording  to  the  (ul 

163 


Th"  chief  priests  and  scribes 


ST.  MARK, 


plot  our  lord's  destruction^ 


extent  of  the  duty.  The  watchfulness,  consists  in  siitfcring 
no  stranger  nor  enemy  to  enter  in  by  the  senses,  which  are 
the  gates  of  the  soul ;  in  permitting  nothing  which  belongs  to 
the  master  to  go  out  witliout  his  consent;  and  in  carefully 
observing  all  commerce  and  correspondence  which  the  heart 
may  have  abroad  in  the  world,  to  the  prejudice  of  the  master's 
service.     See  Quesnet. 

35.  Watch  ye  therefore]  The  more  the  master  is  expected, 
Hie  more  diligent  ought  the  servants  to  be  in  working,  watch- 
•ng,  and  keeping  themselves  in  readiness.  Can  one  who  has 
received  the  sentence  of  his  death,  and  has  no  right  to  live  a 
moment,  need  any  admonition  to  prepare  to  die1  does  not  a 
prisoner  who  expects  his  deliverance  hold  himself  in  con- 
tinaal  readiness  to  leave  his  dungeon? 

36.  He  find  yuu  sleeping.']  A  porter  asleep,  exposes  the  house  to 

be  robbed,  and  well  deserves  punishment.  No  wonder  that  the 

man  is  constantly  sufTering  loss  who  is  frequently  oflT  his  guard. 

Our  Lord  shows  us  in  this  parable,  1.  That  himself,  ascend- 


ed to  heaven,  is  the  man  gone  from  home.  2.  That  believers 
collectively  are  his  family.  3.  That  his  servants  are  those 
who  are  employed  in  the  work  of  faith  and  labour  of  love.  4. 
That  the  porter  represents  the  ministers  of  his  Gospel,  who 
should  continually  watch  for  the  safety  and  welfare  of  the 
whole  flock.  5.  That  every  one  has  his  own  irwi,— that 
which  belongs  to  himself  and  to  none  other;  and  for  the  ac- 
complishment of  which,  he  receives  sufficient  strength  from 
his  Lord.  6.  That  these  servants  and  porters  shall  give  an 
account  to  their  Lord,  how  they  have  exercised  themselves  in 
their  respective  departments.  7.  And  that  as  the  master  of 
the  family  will  certainly  come  to  require  this  account  at  a 
time  when  men  are  not  aware,  therefore  they  should  be  al- 
ways watchful  ani  faithful.  And,  8.  That  this  is  a  duty  in- 
cumbent on  every  soul  of  man.  What  I  say  unto  you,  I  say 
unto  ALL,  WATCH !  If  after  all  these  warnings,  the  followers  at 
God  be  found  careless,  their  misery  and  condemnation  must 
be  great. 


CHAPTER  XIV. 

The  Jews  conspire  against  Christ,  1,  2.  He  is  anointed  in  the  hotise  of  Simon  the  leper,  3 — 9.  Judas  lacariot  sells  him  to 
the  chief  priests  for  thirty  pieces  of  money,  10,  11.  He  orders  his  disciples  to  prepare  the  pass-over,  12 — 16.  Predicts  his 
approaching  death,  17 — 21.  Institutes  the  holy  Eucharist,  22 — 26.  Foretels  the  unfaithfulness  of  his  disciples  in  gene- 
raf,  27,  23,  and  Peter's  denial,  29—31.  His  agony  in  the  garden,  32—36.  The  disciples  overmme  by  sleep,  37 — 42.  Judas 
comes  with,  a  mob  from,  the  chief  priests,  and  betrays  him  with  a  kiss  ;  they  seize  him,  43 — 49.  The  disciples fiee,  50.  A 
young  m,an  following,  and  about  to  be  apprehended,  makes  his  escape,  51,  52.  Jesus  is  brought  before  the  chiej' priests, 
and  Peter  follows  at  a  distance,  53,  54.  He  is  examined,  insulted,  and  abused,  and  condemned  on  false  evidence.  5.') — 
65.  Peter  thrice  denies  him,  reflects  on  his  wickedness,  and  repents  of  his  sin,  66 — 72.  [A.  M.  4033.  A.  D.  29.  An- 
Olymp.  ecu.  1.] 


AFTER  "  two  days  was  the  feast  of-ihe  pass-over,  and  of  un- 
leavened bread  :  and  the  chief  priests  and  the  scribes 
soughthow  they  might  take  him  by  craft,  and  put  Aj?n  to  death. 

2  But  they  said.  Not  on  the  feast  day,  lest  there  be  an  uproar 
of  the  people. 

3  n  b  And  being  in  Bethany,  in  the  house  of  Simon  the  leper, 
as  he  sat  at  meat,  there  came  a  woman  having  an  alabaster 
bo,v  of  ointment,  of  '^  spikenard,  very  precious ;  and  she  brake 
the  box,  and  poured  it  on  his  head. 

4  And  there  were  some  that  had  indignation  within  them- 
selves, and  said.  Why  was  this  waste  of  the  ointment  made  f 

5  For  it  might  have  been  sold  for  more  than  three  hundred 
"I  pence,  and  have  been  given  to  the  poor.  And  they  murmured 
against  her. 

6  And  Jesus  said.  Let  her  alone ;  why  trouble  ye  her  1  she 
hath  wrought  a  good  Avork  on  me. 

7  For  '  ye  have  the  poor  with  you  always,  and  whensoever 
ye  will  ye  may  do  them  good  ;  but  me  ye  have  not  always. 

8  She  hath  done  what  she  could :  she  is  come  aforehand  to 
anoint  my  body  to  the  burying. 

9  Verily  I  say  unto  you,  Wheresoever  this  Gospel  .^hall  bo 
preached  throughout  the  whole  world,  this  also  that  she  hath 
done  shall  be  spoken  of,  far  a  memorial  of  her. 

10  t  <  And  Judas  Iscariot,  one  of  the  twelve,  went  unto  the 
chief  priests,  to  betray  him  unto  them. 

a  Mult.  26.  S.  Lukeaa.  1.  John  11.  55.  &  \3.  1.— b  Matt.  26.  6.  .Tohn  12.1,3.  See 
Lu'kc  7.  37.— c  Ov,  pure  iiirH,  or,  liqiiirl  nanl— fl  See  Matt.  18.  23.— 0  Deii.  15.  II. 


NOTIiS. — Verse  1.  Unleavened  bread]  After  they  began  to 
eat  unleavened  bread :  see  on  Watt.  xxvi.  2. 

3.  Alabaster  box]  Among  critics  and  learned  men  there  are 
various  conjectures  concerning  the  alabaster  mentioned  by  the 
evangelists :  some  think  it  means  a  glass  phial ;  others,  that  it 
signifies  a  small  vessel  icithout  ahandle,  from  a,  negative,  and 
\alin,  a  handle:  and  others  imagine,  that  it  merely  signifies  a 
perfume,  or  essence  bottle.  There  are  several  species  of  the 
soft  calcareous  stone  called  alabaster,  which  are  enumerated 
and  described  in  different  chymioal  works. 

Spikenard]  Or  nard.  An  Indian  plant  whose  root  is  very 
smajl  and  slender.  It  puts  forth  a  long  and  small  stalk,  and 
r.as  several  ears  or  spikes  even  with  the  ground,  which  has 
given  it  the  name  of  spikenard ;  the  taste  is  bitter,  acrid,  and 
aromatic,  and  tlie  smell  agreeable.    Calmet. 

Very  precious]  Or  rather,  unadulterated :  this  I  think  is 
the  proper  meaning  of  niariKru.  Theophylact  gives  this  in- 
teqiretation  of  the  passage:  "unadulterated  nard,  and  pre- 
pared with  fidelity."  Some  think  that  TnariKr]  is  a  contraction 
of  the  Latin  spicatcB,  and  that  it  signifies  the  spicated  nard,  or 
what  we  commonly  call  the  spikenard.  But  Dr.  Lightfoot 
gives  a  difTei-ent  interpretation.  WinTiKr)  he  supposes  to  come 
from  the  Syriac  Npncs  pistike,  which  signifies  the  acorn  : 
he  would  therefore  have  it  to  signify  an  aromatic  confection 
of  nard,  maste,  or  m,yrobalane.  See  his  Hebrew  and  Tal- 
mudical  Exercitations ;  and  see  Scheuchzer's  Physica  Sacra. 

She  brake  the  box]  Rather,  she  broke  the  seal.  This  is  the- 
best  translation  I  can  give  of  the  place ;  and  I  give  it  for  these 
reasons :  1.  That  it  is  not  likely  that  a  box  exceedingly  pre- 
cious in  itself,  should  be  broken  to  get  out  its  contents.  2. 
Tliat  the  broken  pieces  would  be  very  inconvenient  if  not  in- 
jurious to  the  head  of  our  Lord,  and  to  the  hands  of  the  woman. 
3.  That  it  would  not  be  easy  eflectually  to  separate  the  oil 
from  the  broken  pieces.  And,  4.  That  it  was  a  custom  in  the 
eastern  countries,  to  seal  the  bottles  with  wax  that  held  the 
pei-fuuics ;  so  tliat  to  come  at  their  contents  no  more  was  ne- 
cessary than  to  break  the  seal,  which  this  woman  appears  to 
have  done :  and  when  the  seal  was  thus  broken,  she  had  no 
jiore  to  do  than  to  pour  out  the  liquid  ointment,  which  she 
could  not  have  done  had  she  broken  the  bottle.  The  bottles 
164 


11  And  when  they  heard  it,  they  were  glad,  and  promised  to 
give  him  money.  And  he  sought  how  he  might  conveniently 
betray  him. 

12  n  s  And  the  first  day  of  unleavened  bread,  when  they  *>  kill- 
ed the  pass-over,  his  disciples  said  unto  him.  Where  wilt  tliou 
that  we  go  and  prepare  that  thou  mayest  eat  the  pass-over'? 

13  And  he  sendeth  forth  two  of  his  disciples,  and  saith  nnta 
them,  Go  ye  into  the  city,  and  there  shall  meet  you  a  man 
bearing  a  pitcher  of  water  :  follow  him. 

14  And  wheresoever  he  shall  go  in,  say  ye  to  the  gowl  man  cf 
the  house,  The  Master  saith,  Wliere  is  the  guest-chamber, 
where  I  shall  eat  the  pass-over  with  my  disciples? 

15  And  he  will  show  you  a  large  upper  room  furnished  and 
prepared  :  there  make  ready  for  us. 

16  And  his  disciples  went  forth,  and  came  into  the  city,  and 
found  as  he  had  said  unto  them ;  and  they  made  ready  the 
pass-over. 

17  >  And  in  the  evening  he  cometh  with  the  twelve. 

18  And  as  they  sat  and  did  eat,  Jesus  said,  Verily  I  say  unto 
you.  One  of  you  which  eateth  with  me  shall  betray  me. 

19  And  they  began  to  be  sorrowful,  and  to  say  unto  him,  one 
by  one,  7s  it  I?  and  another  said,  7s  it  11 

20  And  he  answered  and  said  unto  them,  It  is  one  of  tlie 
twelve,  that  dippeth  with  me  in  the  dish. 

21  k  The  Son  of  man  indeed  goeth,  as  it  is  written  of  him  ;.  but 


.  86.  20,  &c.- 


Luke  22.  7.— h  Or 


which  contain  the  jiat  J^  or  attyr  of  roses,  which  come  froin 
the  East,  are  sealed  in  this  manner.  See  a  number  of  pn)CM'"s 
relative  to  this  point  in  Harmer's  Obse-rvations,  vol.  iv.  469. 
5.  It  might  have  been  sold]  To  fivpov,  this  ointment,  is  add'  il 
by  ABCDKL.  thirty-five  others,  jEthiopic,  Ar7nenian,  Gothic, 
all  the  Itala  except  one.  Griesbach  has  received  it  into  the 
text.  The  sum  mentioned  here  would  amount  to  nearly  UK 
sterling. 

8.  To  anoint  my  body  to  the  burying]  Etf  roc  cvraipiarran/, 
against,  or  in  reference  to  its  embalmment,  thn.:  pointing  -mi 
my  death  and  the  embalmment  of  my  body  ;  for  the  bodfi  s  of 
persons  of  distinction  were  wrapped  up  in  aromatics  to  pre- 
serve them  from  putrefaction.     See  on  Matt.  xxvi.  12. 

9.  For  a  memorial  of  her]  See  on  Matt.  xxvi.  13. 

11.  They  rcereglad]  The  joy  that  arises  from  the  opportu- 
nity of  murdering  an  innocent  person,  must  be  coaipletoly 
iiifernal. 

13.  Bearing  a  jpitcher  of  water]  How  correct  is  the  fore- 
knowledge of  Jesus  Christ!  even  the  ininutest  circumstances 
are  comprehended  by  it !  An  honest  employment,  howsoever 
mean,  is  worthy  of  the  attention  of  God:  and  even  a  man 
bearing  a  pitcher  of  water,  is  marked  in  all  his  steps,  and  is 
an  object  of  the  merciful  regards  of  the  Most  High.  This 
man  was  employed  in  carrying  home  the  water  which  was 
to  be  used  for  baking  the  unleavened  bread  on  the  following 
day;  for  on  that  day  it  was  not  lawftil  to  cany  any:  hence 
they  were  obliged  to  fetch  it  on  the  preceding  evening. 

1.5.  Furnished]  Spread  with  carpets — carpoj^avov — so  this 
word  is  often  used.  See  Wakefield.  But  it  may  also  signify 
the  couches  on  which  the  guests  reclined  when  eating.  It 
does  not  appear  that  the  Jews  ate  the  pass-over  now,  as  their 
fathers  did  formerly,  standing  with  their  shoes  on,  and  their 
staves  in  their  hands. 

19.  And  another  said,  Is  it  17]  Tliis  clause  is  wanting  in 
BCLP.  seventeen  others,  Syriac,  Persic, Arabic.Coptic,  jEthi- 
opic,  Vulgate,  and  four  of  the  Itata.  Griesbach,  leaves  it 
doubtful :  others  leave  it  out. 

21.  Goeth]    That  is  to  die.     See  on  Malt.  xxvi.  24. 

22.  Eat]  This  Is  omitted  by  many  MSS.  and  Versions,  but 
I  think  without  reason.     It  is  found  in  the  parallel  places, 


The  agony  in  the  garden. — Christ 


CHAPTER  XIV. 


apprehended — Pder  denies  him 


wo  to  that  man  by  whom  the  Son  of  man  is  betrayed  !  good 
were  it  for  that  man  if  he  had  never  been  born. 

22  H  *  And  as  they  did  eat,  Jesus  took  breaci,  and  blessed,  and 
brake  it,  and  gave  to  them,  and  said,  Take,  eat :  this  is  my  body. 

23  And  he  took  the  cup,  and  when  ho  had  given  liianks,  lie 
gave  it  to  them  ;  and  they  all  drank  of  it. 

24  And  he  said  unto  them.  This  is  my  blood  of  the  new  testa- 
ment, which  is  shed  for  many. 

25  Verily  1  say  unto  you,  I  will  drink  no  more  of  the  fruit  of 
the  vine.UQtil  that  day  that  I  drink  it  new  in  the  kingdom  of  God. 

26  H  I'  And  when  they  had  sung  a  '  hymn,  they  went  out  into 
the  mount  of  Olives. 

27  d  And  Jesus  saith  imto  them,  All  >'c  sliall  be  offended  be- 
cause of  me  this  night ;  for  it  is  wrilten, '  I  will  smite  the  shep- 
herd, and  the  sheep  shall  be  scattered. 

23  But  f  after  that  I  am  risen,  I  will  go  before  yon  into  Galilee. 

29  '  But  Peter  said  unto  him,  Although  all  shall  be  oil'cnded, 
yet  tcill  not  L 

30  And  Jesus  saith  unto  him,  Verily  I  say  <mto  thee.  That  this 
<l:iy,  eren  in  this  night,  before  the  cock  crow  twice,  thou  shalt 
<leny  me  thrice. 

31  Hut  he  spake  the  more  vehemently.  If  I  should  die  with 
III'  e,  I  will  not  deny  thee  in  any  wise.  Likewise  also  said 
tln'v  all. 

;£i't!  h  And  they  came  to  a  place  which  was  named  Gcthse- 
tiinne:  an<i  he  saith  to  his  disciples,  Sit  ye  here,  while  I  shall 
pray. 

."?.'?  And  he  taketh  with  him  Peter,  and  James,  and  John,  and 
fce^.jan  to  be  sore  amazed,  and  to  be  very  heavy ; 

'M  And  saith  unto  them,  >  My  soul  is  exceeding  sorrowful 
into  rteati)  :  tany  ye  here,  and  watch. 

.■?5  And  he  went  forward  a  little,  and  fell  on  the  ground,  and 
piayud  that,  if  it  were  possible,  tlie  hour  might  pass  from  him. 

3(j  And  he  said,  k  Abba,  Father,  '  all  things  are  possible  unto 
thee  :  take  away  this  cvip  from  me :  ""  nevertheless  not  what  I 
will,  bnt  what  thou  wilt. 

37  And  he  comcth,  and  findcth  them  sleeping,  and  saith  unto 
Peter,  Simon,  sleepest  thou  1  couldest  not  thou  watch  one  hour ! 

."is  Watch  ye  ana  pray,  lest  ye  enter  into  temptation.  "  The 
spirit  truly  is  ready  ;  but  the  flesh  is  weak. 

;ia  And  again  he  went  away,  and  prayed,  and  spake  the  same 
words. 

40  -Vtid  when  he  returned  he  found  them  asleep  again :  for 
their  eyes  were  heavy  :  neither  wist  they  what  to  answer  him. 

41  And  lie  cometh  the  third  time,  and  saith  unto  them,  Sleep 
on  now,  and  take  your  rest :  it  is  enough,  "  the  hour  is  come ; 
behold,  the  Son  of  man  is  betrayed  into  the  hands  of  sinners. 

4:2  P  I'i.se  up,  let  us  go;  lo,  he  that  betrayeth  me  is  at  hand. 

431  '  And  immediately  while  he  yet  spake,  cometh  Judas, 
one  of  the  twelve,  and  with  him  a  great  multitude  with  swords 
and  staves,  from  the  chief  priests,and  the  scribeg,and  the  elders. 

44  And  he  that  betrayed  him  had  given  them  a  token,  saying, 
Wiiomsoever  I  shall  kiss,  that  same  is  he ;  take  him,  and  lead 
him  away  safely. 

45  And  as  soon  as  he  was  come,  he  goeth  straightway  to  him, 
and  .'•aith,  Master,  master ;  and  kissed  him. 

46  And  they  laid  their  hands  on  him,  and  took  him. 

47  .\nd  one  of  them  that  stood  by  drew  a  sword,  and  smote  a 
servant  of  the  high-priest,  and  cut  off  his  ear. 

s  Man.  ar,.  95.  LukciS.  19.  1  Cor.  II.  23.-h  Moll.  20.  3).—c  Or,  nsolin.— d  Molt. 
*•.  3l._e'/.ech.l3.  7.-fCh  16  7.— r  Molt  26.  31,  3«.  Luke  2a  3:5,  34.  John  13.r7, 
33,-h  MMt.  26  Si.  Luke  12.  39.  John  18  1—i  John  12.  27.— k  Rom.  8  15.  Ool 
4  f. -IMfb  5.  ;.— m  Johns.  33  &6  38  — n  Roin.  7.  23.  Gal,  5  17.— o  John  13. 1. — 
pMMi,»;.  16.  John  18.  1,2.— uMau.  36.  47.  Luke  S2.  47.  John  IS.  3.— r  Watt 
66.  Co.    Lute  22. 02. 


48  '  And  Jesus  answered  and  said  unto  them,  Are  ye  come 
out  as  against  a  thief,  with  swords  and  with  staves  to  lake  me  t 

49  I  was  daily  with  you  in  the  temple  teaching,  and  ye  took 
me  not :  but  *  the  Scriptures  must  be  fulfilled. 

50  '  And  they  all  forsook  him,  and  fled. 

51  And  there  followed  him  a  certain  young  man,  having  a 
linen  cloth  cast  about  his  naked  body;  and  the  young  men 
laid  hold  on  him  : 

52  And  he  left  the  linen  cloth,  and  fled  from  them  naked. 

53  i:  "-And  they  led  Jesus  away  to  the  high-priest:  and  with 
him  were  assembled  all  the  chief  priests,  and  the  ciders,  and 
the  scribes. 

54  And  Peter  followed  him  afar  off,  even  into  the  palace  of 
the  high-priest :  and  he  sat  with  the  servanu,  and  warmed 
himself  at  the  fire. 

55  V  And  the  chief  priests  and  all  the  council  sought  for  wit- 
ness against  Jesus  to  put  him  to  death  ;  and  found  none. 

56  For  many  bare  false  witness  against  him,  but  their  wit- 
ness ai^reed  not  together. 

57  And  there  arose  certain,  and  bare  false  witness  against 
hiin,  saying, 

58  We  heard  him  sav,  ■>*•  I  will  destroy  this  temple  that  is  made 
with  hands,  and  within  three  days,  I  will  build  another  made 
without  hands. 

59  But  neither  so  did  their  witness  agree  together. 

60  "And  the  high-priest  stood  up  in  the  midst,  and  asked  .le- 
sus,  saying,  Answerest  thou  nothing  f  what  is  it  which  these 
witne^-s  against  theel 

61  But  y  he  held  his  peace,  and  .inswered  nothing.  '  Again 
the  high-priest  asked  him,  and  said  unto  him,  Art  thou  the 
Christ,  the  Son  of  the  Blessed  1 

62  And  Jesus  said,  I  am :  "  and  ye  shall  see  the  Son  of  man 
sitting  on  the  right  hand  of  power,  and  coming  in  the  clouds 
of  heaven. 

63  Then  the  high-priest  rent  his  clothes,  and  saith,  What 
need  we  any  further  witnesses  1 

64  Ye  have  heard  his  blasplieiny  :  what  think  ye?  And  they 
all  condemned  him  to  be  guilty  of  death. 

65  And  some  began  to  spit  on  him,  and  to  cover  his  face,  and 
to  buffet  him,  and  to  say  unto  l:im.  Prophesy:  and  the  ser- 
vants did  strike  him  with  the  palms  of  their  hands. 

66  H  "lb  And  as  Peter  was  beneath  in  the  palace,  there  cometh 
one  of  the  niaiJs  of  the  high-priest : 

67  And  when  she  saw  Peter  warming  himself,  she  looked 
upon  him,  and  said.  And  thou  also  wast  with  Jesus  of  Nazareth. 

6.S  But  he  denied,  saving,  1  know  not,  neither  understand  I 
what  thou  sayest.  Aiid  he  went  out  into  the  porch  ;  and  the 
cock  crew. 

69  ""  And  a  maid  saw  him  again,  and  began  to  say  to  them 
that  stood  by.  This  is  one  of  them. 

70  And  he  denied  it  again.  d<i  And  a  little  after  they  that  stood 
by  .said  again  to  Peter,  Surely  thou  art  one  of  tliem  :  "  for  thou 
art  a  Galilean,  and  thy  speech  agrecth  thereto. 

71  But  he  began  to  curse  and  to  swear,  saying,  I  know  not 
this  man  of  whom  ye  speak. 

72  »  And  the  second  time  the  cock  crew.  And  Peter  called  to 
mind  the  word  that  Jesus  said  unto  him.  Before  the  cock  crow 
twice,  thou  shalt  deny  me  thrice.  And  ^^  when  he  thought 
thereon,  he  wepL 

3  PsR.  22.  G.  Iso.  53.  7,  &C.  Lult«  29. 37.  &  24.  44.— t  Paa.  98.  8.  Ver.  27 —u  Mate 
26.57.  Luke  23.54.  John  18  13.— v  Matt.  26  59.— w  Ch  15.  29.  John  2.  19  — i  Motf 
26.  6i— y  Isa.  53.  7.— x  Molt.  26. 63.— «a  Molt.  24  S).&  Se.ftl.  Luke  !H.69.—bb  Mall. 
X  51,  69.  Luko 22.55.  John  18.  16.— ec  Matt.  26.  71.  Li.ke  22.  5S.  John  18.  25.- 
MylM/XT3.  Luke  22.  ,59.  John  l9.26.-oe  Acts  2.  7.— ft'  .Matt. 26.  75— gs  Or,  ha 
wept  ahunilantly,  or,  he  beiron  lo  weep. 


Matt.  xxvi.  26.  1  Cor.  xi.  24.  See  the  subject  of  the  Lord's 
Hipper,  largely  explained  on  Matt.  xxvi.  26,  &c. 

30.  That  thou]  Sd  is  added  by  ABEGIIKLMS— V.  eighty - 
eight  others,  Syriac,  Arabic,  Persic,  Coptic,  jEthiopic,  Ar- 
menian, Slavonic,  Vulgate,  Saxon,  Theophylact,  and  Euthy- 
tnius.  U  adds  much  to  the  energy  of  the  passage,  every  word 
of  which  is  deeply  emphatical.  Verily,  I  say  unto  thee,  that 
Tiiof,  THIS  DAY,  171  THIS  VERY  Ni«i{T,  bej'ure  the  cock  shall 
crotr  TWICE,  THOU  wilt  deny  me. 

36.  Aliba,  Father]  This  Syriac  word,  which  intimates^/i"a7 
affection  and  respect,  and  parental  tenderness,  seems  to  have 
bf-en  used  by  our  blessed  Lord,  merely  considered  as  man,  to 
show  his  complete  submission  to  his  Father's  will,  and  the 
lender  affection  which  he  was  conscious  his  Father  had  for 
him.  V^J  Abba,  Syriac,  is  here  joined  to  o  Trarijp,  Greek, 
both  signifying  father:  so  St.  Paul,  Rom.  viii.  15.  Gal.  iv.  6. 
The  reason  is,  that  from  the  time  in  which  the  Jews  became 
convei-sant  with  the  Greek  language,  by  means  of  the  Scptu- 
agint  Version,  and  their  commerce  with  the  Romans  and 
Greek  provinces,  they  oflen  intermingled  Gre«k  and  Roman 
words  with  their  own  language.  There  is  tlie  fullest  evi- 
dence of  this  fact  in  the  earliest  writings  of  the  Jews,  and 
they  oflen  add  a  word  of  the  game  meaning  in  Greek  to  their 
own  term  :  such  as  ^~\''p  »10  Mori  mpic,  my  Lord,  Lord,  ■'^S 
"^yv pili  iTvXq,  shuar,  gate,  gate:  and  above,  Ka!<  Tzarnp,  fa- 
ther, father  :  see  several  examples  in  Schneltgen.  The  words 
*3N,and  N2N  appear  to  have  been  differently  used  among  the 
Hebrews :  the  first,  Abbi,  was  a  term  of  civil  respect :  the 
second  Abba,  a  term  o(  filial  affection.  Hence,  Abba,  Abbi, 
as  in  the  Syriac  Version  in  this  place  may  be  considered  as 
expressing,  My  Lord,  my  FaUier.  And  in  this  sense  St.  Paul  is 


to  be  understood  in  the  places  referred  to  above.  See  Lightfoot. 

37.  Saith  unto  Peter\    See  on  Matt.  xxvi.  40. 

51.  A  certain  young  mart]  Probably  raised  from  his  sleep 
by  tlie  noise  which  the  rabble  made  who  came  to  apprehend 
Jesus,  having  wrapped  the  sheet  or  some  of  the  bedclothing 
about  him,  became  thereby  the  more  conspicuous  :  on  his 
appearing,  he  was  seized ;  but  as  they  had  no  way  of  hi>lding 
him,  but  only  by  the  cloth  which  was  wrapped  round  him,  he 
di.«engaged  himself  from  that,  and  so  escaped  out  of  their 
hands.  This  circumstance  is  not  related  by  any  other  of  the 
evangelists. 

54.  Peter  folloired]  On  Peter's  denial,  see  Matt.  xxvi.  57,&c. 

At  the  fire.}  Ujioi  to  dnoi,  literally,  at  the  light,  i.  e.  a  fire 
that  cast  considerable  light,  in  consequence  of  which  the  maid- 
servant was  the  better  able  to  distinguish  him,  see  ver.  67. 

61.  Of  the  blessed?]  iicov  rov  evXoynrov,  or,  of  God  tlie 
blessed  one.  Bcov  is  added  here  by  Alv.  ten  others,  Vulgate, 
and  one  of  the  Ilala.  It  might  be  introduced  into  the  text,  put 
in  Italics,  if  the  authority  of  the  MSS.  and  Versions  be  not 
deemed  sufficient.  It  appears  necessary  for  the  belter  under- 
standing of  the  text.  The  adjective,  howevei-,  conveys  a  good 
sense  by  itself,  and  is  .according  to  a  frequent  Hebrew  form 
of  speech. 

72.  And  tehen  he  thought  thereon,  he  wept.]  Or,  he  fell  a 
weeping.  This  Mr.  Wakefield  thinks  comes  nearest  to  the 
o.-iginal,  tin[ia\otv,  cxXaie.  Othei-s  think  it  means  the  wrap- 
ping of  his  head  in  tlie  skirts  of  his  garment,  througli  shame 
and  anguish.  Others  think  thnlent0a\ix>f.  ratlier  refei-s  to  the 
violence  or  hurry,  with  which  he  left  the  place,  being  impelled 
thereto  by  the  terrors  and  remorse  of  his  guilty  conscience. 
Our  own  translation  is  as  good  as  any. 


165 


Christ  is  examined  by  Pilate  f 


ST.  MARK. 


•who  delivers  him  to  be  crucified. 


CHAPTER  XV. 

/tsus  is  brought  before  Pilate,  examined  and  accused,  but  makes  no  answer,  1—5.  The  multitude  clammirfor  the  release 
of  Barabbas,  and  the  crucifixion  of  Christ,  6—14.  Pilate  consents,  and  he  is  led  away,  mocked,  insulted,  and  nailed  to 
the  cross,  15—26.  7'wo  thieves  are  crucified  with  him,  27,  28.  While  hanging  on  the  cross,  he  is  mocked  and  insulted,  29 
—32.  The  miraculous  darkness,  and  our  Lord's  death,  3.3—37.  7%e  rending  of  the  vail,  ana  the  confession  of  the  cen- 
turion, 38,  39.  Several  women  attend  and  behold  his  death,  40,  41.  Joseph  of  Arimathea  begs  the  body  from  Pilate,  and 
buries  it,  42 — 46.  Mary  Magdalene,and  Mary  the  mother  of  Joaes,  note  the  place  of  hia  burial,  47.  [A.  M.  4033.  A.  D.  29. 
An.  Olymp.  CCII.  1.] 

16  If  h  And  the  soldiers  led  him  away  unto  the  hall,  called 
Praetorium  ;  and  they  call  together  the  whole  band. 

17  And  they  clothed  him  with  pmple,  and  platted  a  crown  of 
thorns,  and  put  it  about  his  head. 

18  And  began  to  salute  him.  Hail,  King  of  the  .Jews  ! 

19  And  they  smote  him  on  the  head  with  a  reed,  and  did  spit 
upon  liim,  and  bowing  their  knees,  worshipped  him. 

20  And  when  they  had  mocked  him,  they  took  off  the  purple 
from  him,  and  put  his  own  clothes  on  him,  and  led  him  out  to 
crucify  him. 

21  '  And  they  compel  one  Simon,  aCyrenian,  who  passed  by, 
coming  out  of  the  country,  the  father  of  Alexander  and  Rufus, 
to  bear  his  cross. 

22  k  And  they  bring  him  unto  the  place  Golgotha,  which  is, 
being  interpreted,  Tlie  place  of  a  scull. 

23  '  And  they  gave  him  to  drink  wine  mingled  with  myn-h : 
but  he  received  it  not. 

24  n  And  when  they  had  crucified  him,  "they  parted  his  gar- 
ments, casting  lots  upon  them,  what  every  man  should  take. 

25  And  "  it  was  the  third  hour,  and  they  crucified  him. 

26  And  "  the  superscription  of  his  accusation  was  written 
over,  THE  KING  OF  THE  JEWS. 

27  And  P  with  him  they  crucify  two  thieves  :  the  one  on  his 
right  hand,  and  the  other  on  his  left. 

28  And  the  Scripture  was  fulfilled,  which  saith,  '  And  he 
was  numbered  with  the  transgressors. 

29  Tf  And  ■■  they  that  passed  by  railed  on  him,  wagging  their 
heads,  and  saying,  Ah,  '  thou  that  destroyest  the  temple,  and 
buildest  it  in  three  days, 

30  Save  thyself,  and  come  down  from  the  cross. 

31  Likewise  also  the  chief  priests  mocking  said  among  them- 
selves with  the  scribes,  He  saved  others;  himself  he  cannot 
save. 

k  Mail.  37.  33.  Luke  23.  33.  John  19.  17.-1  Mali.  27.  34  -in  Psalm  22.  IB.  Luk» 
23.34.  John  19,  23.— n-Sec  Matl.  27.  45.  Luke  23.  44.  John  19.  14.— o  Malt. 27.37, 
John  19.  19.— p  Malt.  37.  38.— q  Isa.  53.  12.     Luke  S.  37.— r  Pea. :».  7.-3  Ch.  14.  58. 


AND  "  straightway  in  the  morning,  the  chief  priests  held  a 
consultation  with  the  ciders  and  scribes  and  the  whole 
council,  and  bound  Jesus,  and  carried  him  away,  and  delivered 
him  to  Pilate. 

2  bAnd  Pilate  asked  him,  Art  thou  the  king  of  the  Jewsl 
And  he  answering  said  unto  him.  Thou  saycst  it. 

3  And  the  chief  pric-sts  accused  him  of  many  things  :  but  he 
answered  nothing. 

4  '^  And  Pilate  asked  him  again,  saying,  Answerest  thou  no- 
thing ?  behold  how  many  things  they  witness  against  thee. 

5  d  But  Jesus  yet  answered  nothing  ;  so  that  Pilate  marvelled. 

6  1  Now  '  at  that  feast  he  released  unto  them  one  prisoner, 
whomsoever  they  desired. 

7  And  there  was  one  named  Barabbas,  which  lay  bound  with 
them  that  had  made  insurrection  with  him,  who  had  commit- 
ted murder  in  the  insmrection. 

8  And  the  multitude  crying  aloud,  began  to  desire  him  to  do 
as  he  had  ever  done  unto  them. 

9  But  Pilafe  answered  them,  saying,  Will  ye  that  I  release 
unto  you  the  King  of  the  Jews  ? 

10  Fqr  be  knew  that  the  chief  priests  had  delivered  him  for 
envy. 

11  But  f  the  chief  priests  moved  the  people,  that  he  should 
rather  release  Barabbas  unto  them. 

12  And  Pilate  answered  and  said  again  unto  them.  What  will 
ye  then  that  I  shall  do  unto  hifn  whom  ye  call  the  King  of  the 
Jewsl 

13  And  they  cried  out  again.  Crucify  him. 

14  Then  Pilate  said  unto  them.  Why,  what  evil  hath  he  done  1 
And  they  cried  out  the  more  exceedingly.  Crucify  him. 

15  s  And  so  Pilate,  willing  to  content  the  people,  released  Ba- 
rabbas unto  them,  and  delivered  Jesus,  when  he  had  scourged 
him,  to  he  crucified. 

aPsa,  2.2.  Malt.  27,  1.  Luke  22.  65.  Jc  23.  1.  John  IS.  23.  Acts  3.  13.  &4.  26 — 
b  Matt.  27.  U.-c  Mall.  27.  \i.—A  Isa.  53.  7,  John  19,  9.-e  Matt.  27, 15.  Luke  23. 
17.  John  18.  39 —f  Matt.  ^7.  20.  Aols  3.  14.— g  Matthew  27.  26.  John  19.  1,  16.— 
b  Matt.  27.  27.— i  Malt.  27.  32.  Luke  23.  26. 


NOTES. — Verse  1.  In  the  nwrnirig]  See  Matt,  xxvii,  1,  &c. 

8.  The  multitude  crying  aloud]  Avaffutjuai.  The  word  it- 
self strongly  marks  the  vociferations,  or  to  come  nearer  the 
original  word,  the  bellowing  of  the  multitude.  It  signifies 
properly  a  loud  and  long  cry,  such  as  Christ  emitted  on  the 
cross.  See  the  whole  history  of  these  proceedings  against  our 
Lord  treated  at  large  on  Matt,  xxvii. 

17.  And  platted  a  crown  of  thorns]  In  the  note  on  Matt, 
xxvii.  29.  1  have  ventured  to  express  a  doubt  whether  our 
Lord  was  crowned  with  thorns,  in  our  sense  of  the  word  ;  this 
crown  being  designed  as  an  Instrument  of  torture.  I  am  still 
of  the  same  opinion,  having  considered  the  subject  more 
closely  since  writing  that  note.  As  there  I  have  referred  to 
Bishop  Pearce,  a  man  whose  merit  as  a  commentator  is  far 
beyond  my  praise  ;  and  who,  it  is  to  be  regretted,  did  not  com- 
plete his  work  on  the  New  Testament,  I  think  it  right  to  insert 
the  whole  of  his  note  here. 

"  The  word  aKavdwii  may  as  well  be  the  plural  genitive  case 
of  the  word  aKavOos,  as  of  aKavOri ;  if  of  the  latter,  it  is  rightly 
translated  cf  thorns,  but  the  former  would  signify  what  we 
call  bears-foot,  and  the  French  branche  ursine.  This  is  not  of 
the  thorny  kind  of  plants,  but  is  soft  and  smooth.  Vii-gil  calls 
it  mollis  acanthus.  Eel.  iii.  45.  Geor.  iv.  137.  So  does  Pliny, 
sec.  Epist.  ver.  6.  And  Pliny  the  elder,  in  his  Nat.  Hist.  xxii. 
22.  p.  277.  edit.  Hard,  says  that  it  is  Icevis,  smooth ;  and  that  it 
is  one  of  those  plants  that  is  cultivated  in  gardens.  I  have 
somewhere  read,  but  cannot  at  present  recollect  where,  that 
this  soft  and  smooth  herb  was  very  common  in  and  about  Je- 
rusalem. I  find  nothing  in  the  Nqw  Testament  said  concerning 
this  crown,  which  Pilate's  soldiers  put  on  the  head  of  Jesus, 
to  incline  one  to  think  that  it  was  of  thorns,  and  intended,  as 
is  usually  supposed,  to  put  him  to  pain.  The  reed  put  into  his 
hand,  and  the  scarlet  robe  on  his  back,  were  only  meant  as 
marks  of  mockery  and  contempt.  One  may  also  reasonably 
Judge  by  the  soldiers  being  said  to  plat  this  crown,  that  it  was 
not  composed  of  such  twigs  and  leaves  as  were  of  a  thorny 
nature.  I  do  not  find  that  it  is  mentioned  by  any  of  the  primi- 
tive Christian  writers  as  an  instance  of  the  cruelty  used  to- 
wards our  Saviour,  before  he  was  led  to  his  crucifixion,  till 
the  time  of  Tertullian,  who  lived  after  Jesus's  death  at  the 
distance  of  above  160  years.  He  indeed  seems  to  have  under- 
stood axavQuv  in  the  sense  of  t/icrns  :  and  says  De  Corona 
Militar.  sect.  xiv.  edit.  Painel.  Franck.  1597.  quale  pro  te,  Jesus 
Christus  serlum  pro  utroque  sexti  subiifi  Ex  spinis,'opinor 
et  trihulis.  The  total  silence  of  Polyc«rp,  Barnabas,  Clem. 
Romanus,  and  all  the  other  Christian  writers  whose  works 
are  now  extant,  and  who  wrote  before  Tertullian,  in  par- 
ticular, will  give  some  weight  to  incline  one  to  think,  that  this 
crown  was  not  platted  with  thorns.  But  as  this  is  a  point  on 
^y\r,h  wo  have  not  sufficient  evidence,  1  leave  it  almost  in  the 
166 


same  state  of  uncertainty  in  which  I  found  it.  The  reader 
may  see  a  satisfactory  account  of  acanthus,  bears-foot,  in 
Quincy's  English  Dispensatory,  part  ii.  sect.  3.  edit.  8.  1742." 

This  is  the  whole  of  the  learned  and  judicious  prelate's  note ; 
on  which  1  have  only  to  observe,  that  the  species  of  aca7ilhvs 
described  by  Virgil,  and  the  two  Pliny s,  as  mollis  and  loivis, 
soft  and  smooth,  is  no  doubt  the  same  as  that  formerly  used 
in  medicine,  and  described  by  Quincy  and  other  pharmaco- 
pcEists  ;  but  there  are  other  species  of  the  same  plant  that  are 
prickly ;  and  particularly  those  called  the  acanthus  spinosus, 
and  the  hicifolius  ;  the  latter  of  which  is  common  in  both  the 
Indies  ;  this  has  leaves  something  like  our  common  holly,  the 
jagged  edges  of  which  are  armed  with  prickles  ;  but  I  do  nol 
conceive  that  this  kind  was  used,  nor  indeed  any  other  plant  of 
a  thorny  nature,  as  the  Roman  soldiers  who  plaited  the  crown, 
could  have  no  interest  in  adding  to  our  Lord's  sufferings; 
tliough  tney  smote  him  with  the  rod,  yet  their  chief  object, 
was  to  render  him  ridiculous,  for  pretending,  as  they  imagin- 
ed, to  regal  authority. 

21.  A  Cyrenian]  One  of  Cyrene,  a  celebrated  city  in  the 
Pentapolis  of  Lybia. 

The  father  of  Alexander  and  Rufus]  It  appears  that  these 
two  persons  were  well  known  among  the  first  disciples  of  our 
Lord.  It  is  not  unlikely  that  this  is  the  same  Alexander,  who 
is  mentioned  Acts  xix.  33.  and  that  the  other  is  the  Rufus, 
spoken  of  by  St.  Paul,  Rom.  xvi.  13. 

25.  The  third  hour]  It  has  been  before  observed,  that  the 
Jews  divided  their  night  into  four  watches,  of  three  hours 
each.  They  also  divided  the  day  into  four  general  parts. 
The  first  began  at  sunrise.  The  second  three  hours  after. 
The  third  at  mid-day.  The  fourth  three  hours  after,  and  con- 
tinned  till  sun-set.  Christ  having  been  nailed  to  the  cross  a 
little  after  mid-day,  John  xix.  \i—\&,  17.  and  having  expired 
about  three  o'clock,  Mai-k  xv.  33.  the  whole  business  of  the 
crucifixion  was  finished  within  the  space  of  this  third  divi- 
sion of  the  day,  which  Mark  calls  here  the  third  hour.  Com- 
mentators and  critics  have  found  it  very  difficult  to  reconcile 
this  third  hour  of  Mark,  with  the  sixth  hour  of  John,  chap, 
xix.  14.  It  is  supposed  that  the  true  reading  in  John  xix.  14. 
should  be  rpirri,  the  third,  instead  oi ckty],  the  sixth;  a  mis- 
take which  might  have  readily  taken  place  in  ancient  times, 
when  the  character  r  gamma,  which  Was  put  for  rpirr),  three, 
might  have  been  mistaken  for  r  episema,  or  sigma  tau, 
which  signifies  six.  And  rptni,  the  third,  instead  ofcm-ri,  the 
sixth,  is  the  reading  of  some  very  eminent  MSS.  in  the  place 
in  question,  John  xix.  14.  See  Benge),  Newcome,  M'Knight, 
Lightfoot,  Rosenmuller,  Sec.  on  tliis  perplexing  point. 

27.  Two  thieves]  A  copy  of  the  Itala  tells  their  names : 
One  on  the  right  hand — named  Zoathan ;  and  one  on  the  left 
hand,  named  Chammatha. 


Joseph  of  Arimathea  begs  the 


CHAPTER  XVI. 


body,  and  lays  it  in  a  new  tomb 


32  Let  Christ  the  King  of  Israel  descend  now  from  the  cross, 
that  we  may  see  and  believe.  And  *  they  that  were  crucified 
with  him  reviled  him. 

33  T  And  '  when  the  sixth  hour  was  come,  there  was  dark- 
ness over  the  wliole  land  until  the  ninth  hour. 

34  And  at  the  ninth  hour,  Jesus  cried  with  a  loud  voice,  say- 
ng,  '  Eloi,  Eloi,  lama  sabachthani  ?  which  is,  being  interpret- 
ed. My  God,  my  God,  why  heist  thou  forsaken  me? 

35  And  some  of  them  that  stood  by,  when  they  heard  it,  said, 
Behold,  he  calleth  Ellas. 

36  And  <*  one  ran  and  filled  a  sponge  full  of  vinegar,  and  put 
it  on  a  reed,  and  *  gave  hini  to  drin.k,  saying,  Let  alone :  let  us 
see  whether  Ellas  will  come  to  take  him  down. 

37  f  And  Jesus  cried  with  a  loud  voice,  and  gave  up  the  ghost. 

38  1  And  *  the  vail  of  the  temple  was  rent  in  twain  from  the 
top  to  the  bottom. 

3911  And '' when  the  centurion,  which  stood  over  against  him, 
saw  that  he  so  cried  out,  and  gave  up  the  ghost,  he  said,  Truly 
this  man  was  the  Son  of  God. 

40  '  There  were  also  women  looking  on  k  afar  off:   among 

>  Mmt.  27.  44.  LuVe  ffl.  39 —b  .Vlau.  27.  •».  Luke  23.  44.— c  Psa  SI.  1.  MMt.  87 
«.-dM»n  27.  43.  Johnl9a9.-«Pai..  69.  21.-fM«u.  27.50.  Luke  23.  46.  John 
19.  »).— ff  Matt.  27  51    Luln:23.  4?. 


28.  Tlx  Scripture  was  fulfilled]  All  this  verse  is  wanting 
, id. many  MSS.,  some  Versions,  and  several  of  the  Fathers. 

•32.  And  belier^]  In  him  is  added  by  UFGHP  BHV.  and  up- 
-wards  of  se'ify  others;  as  a.\s(ii.h6  Armenian,  Slavonic,  anA 
four  Itala. 

34.  My  God,  My  God,  &c.]    See  on  Matt,  xxvii.  46. 

37.  Gave  tip  Ike  ghost.]  This  was  about  3  o'clock,  or  what 
was  termed  by  the  Jews  the  ninth  hour;  about  the  time  that 
the  paschal  lamb  was  usua.ly  sacrificed.  The  darkness  men- 
tioned here  must  have  endured  about  two  hours  and  a  half. 
Concerning  this  eclipse,  see  on  Matt,  xxvli.  45. 

40.  Juses]  Some  MSS.  and  Versions  read  Joset,  others  Jo- 
aeph.  See  on  Matt,  xxvli.  56. 

42.  The  day  before  the  sabbath]  WTiat  we  would  call  Fri- 
day evening.  As  the  law  of  Moses  had  ordered,  that  no 
criminal  should  continue  hanging  on  a  tree  or  gibbet  till  the 
•setting  of  the  sun,  and  Joseph  fearing  that  the  body  of  our 
Lord  might  be  taken  down  and  thrown  Into  the  common  grave 
svith  the  two  robbers,  came  and  earnestly  entreated  Pilate  to 
deliver  it  to  him,  that  he  might  bury  It  in  his  own  new  tomb. 
See  on  Matt,  xxvii.  56.  and  60. 

43.  Went  in  boldly  unto  Pilate]  He  who  was  a  coward 
(before,  now  acts  a  more  open,  fearless  part,  than  any  of  the 
disciples  of  our  Lord  !    This  the  Holy  Spirit  has  thought 


whom  was  Mary  Magdalene,  and  Mary,  the  mother  of  James 
the  less,  and  of  Joses,  and  Salome  ; 

41  (Who  also,  when  he  was  in  Galilee,  '  followed  him,  and 
ministered  unto  him ;)  and  many  other  women  which  came 
up  with  him  unto  Jerusalem. 

42  n  ™  And  now  when  the  even  wjis  come,  because  it  was  tha 
preparation,  that  is,  the  day  before  the  Sabbath, 

43  Joseph  of  Arimathea,  an  honourable  counsellor,  which  also 
"  wailed  for  the  kingdom  of  God,  came,  and  went  in  boldly 
unto  Pilate,  and  craved  the  body  of  Jesus. 

44  And  Pilate  marvelled  if  he  were  already  dead  :  and  call, 
ing  unto  him  the  centurion,  he  asked  him  whether  he  had 
been  any  while  dead. 

45  And  when  he  knew  it  of  the  centurion,  he  gave  the  body 
to  Joseph. 

46  "  And  he  bought  fine  linen,  and  tooV  him  down,  and  wrapped 
him  in  the  linen,  and  laid  him  in  a  sepulchre  which  was  hewn 
out  of  a  rock,  and  rolled  a  stone  unto  the  door  of  the  sepulchre. 

47  And  Max-y  Magdalene,  and  Mary  the  mother  of  Joses,  be- 
held where  he  was  laid. 

h  Malt.  27.  51.  Lukt  23.  47.— i  Malt.  27.  66.  Luk«  83  49.-m  Psa.  nS.  1 1  — n  Lak« 
8.  3,  3.-0  Mm.  27.  .^.7.  Luke  23.  50.  John  19.  38.— p  Luke  2.  23,  38.— q  Mall.  27.  69. 
60.     Luke  23.  53.     John  19.  40. 


worthy  of  especial  notice.  It  needed  no  small  measure  of 
courage,  to  declare  now  for  Jesus,  who  had  been  a  few  houM 
ago  condemned  as  a  blasphemer  by  the  Jews,  and  as  a  sedi- 
tious person  by  the  Romans ;  and  this  was  the  more  remarka- 
ble in  Joseph,  because  hitherto,  (or  fear  of  the  Jews,  he  had 
been  only  a  secret  disciple  of  our  Lord  ;  see  John  xix.  33. 

The  apostle  says.  We  have  boldness  to  enter  into  the  holiest 
through  his  blood.  Strange  as  it  may  appear,  the  death  of 
Jesus  is  the  grand  cause  of  confidence  and  courage  to  a  be- 
lieving soul. 

47.  Beheld  where  he  was  laid]  The  courage  and  affection 
of  these  holy  women  cannot  be  too  much  admired.  The 
strength  of  the  Lord  is  perfected  in  weakness;  for  here  a  timid 
man,  and  a  few  trenk  women,  acknowledge  Jesus  in  death, 
when  the  slroiig  and  the  mighty  utterly  forsook  him. 

Human  strength  and  human  weakness  are  only  names  in 
religion.  The  mightiest  man  in  the  hour  of  trial,  can  do  no- 
thing without  the  strength  of  God  ;  and  the  weakest  woman 
can  do  all  things,  if  Christ  strengthens  her.  These  truths  are 
sufficiently  exemplified  in  the  case  of  Peter  and  all  his  bro- 
ther disciples,  on  the  one  hand  ;  and  Joseph  of  Arimathea  and 
the  two  Marys,  on  the  other.  And  all  this  is  recorded,  equally 
to  prevent  both  presumption  and  despair.  Reader,  let  not 
these  examples  be  produced  before  thee  in  vain. 


CHAPTER  XVI. 

Early  in  Vie  morning  after  the  sabbath  the  three  Marys  come  to  the  sepulchre,  bringing  sweet  spices  to  entbalm  the  body,  1 
— 4.  T!iey  see  an  angel,  who  annonnces  the  resurrection  of  our  Lord,  5—8.  Jesus  appears  to  Mary  Magdalene,  who 
goes  and  tells  the  disciples,  9—11.  He  appears  also  to  the  two  disciples  who  were  going  into  the  country,  who  also  tell  it  to 
the  rest,  12,  13.  Afterwards  he  appears  u7ito  the  eleven,  and  commissions  them  to  preach  the  gospel  to  all  mankind,  14 — 
16.     Ajid  promises  to  endue  them  with  poiver  to  work  miracles,  17,  IR     He  is  received  up  itito  heaxen.,  19.     Arid  they  go 


forth  to  preach  and  tcork  miracles,  20.     [.\..  M.  4033. 

AND  *  when  the  Sabbath  was  past,  Mary  Magdalene,  and 
Mary  the  mother  of  James,  and   Salome,  i>  had  bought 
sweet  spices,  that  they  might  come  and  anoint  him. 

'i '  And  very  early  in  the  morning,  the  first  day  of  the  week, 
they  came  unto  the  sepulchre  at  the  rising  of  the  sun. 
-3  And  they  said  among  themselves.  Who  shall  roll  us  away 
tlie  stone  from  the  door  of  the  sepulchre  ? 
4  -Vnd  when  they  looked,  they  saw  that  the  stone  was  rolled 
away :  for  it  was  very  great. 

aMall.  aj.  I.    Luke  11. 1.  John  20.  1.— h  Luke  23.  56.— c  Luke  24.  1.  .lohnSO  1. 


NOTES. — Verse  1.  And  attaint  him]  Rather  to  embalm  him. 
Tills  is  a  proof  that  tliey  had  not  properly  undei-stood  what 
Christ  had  so  frequently  spoken,  viz.  that  iie  would  rise  again 
the  third  day.  And  this  inattention  or  unbelief  of  theirs,  is 
a  proof  of -thetnUhof  the  resurrection. 

2.  Very  early  in  the  morning]  This  was  the  time  they  left 
Iheirown  houses,  and  by  the  rising  of  the  sun  they  got  to  the 
4omb  As  the  preceding  day  was  the  Sabbath,  they  could  not, 
consistently  with  the  observances  of  that  day,  approach  the 
'tomb.    See  the  concluding  notes  at  the  end  of  John. 

The  following  observations  from  Lightfoot  will  serve  to  il- 
lustrate this  subject.  "The  distinction  of  the  twilight  among 
the  rabbins  was  this  :  I.  Ninirn  khS^n  The  hinde  of  the  morn- 
ing— the  first  appearance.  R.  Chaiia  Rab  and  R.  Simeon 
ben  Chalaphta,  travelling  together  07i  a  certain  morning  in 
the  valley  of  Arbel,  saw  the  hitide  of  the  morning,  that  its 
light  sprenci  the  sky.  R.  Chaiia  said,  such  shall  be  the  re- 
demption of  Israel.  First,  it  goes  forward  by  degrees,  and 
by  little  and  little ;  but  by  how  much  the  more  it  shall  go/or- 
tcard,  by  so  much  the  more  it  shall  increase.  It  was  at  that 
lime  that  Christ  arose,  namely,  in  the  first  morning,  as  may 
be  gathered  from  the  words  of  St.  Mattheic.  And  to  this  the 
title  of  the  22d  Psalm  seems  to  have  respect— "U^JPn  nS"'''N  h') 
Sje  also  Rev.  xxli.  16.  /  am  the  bright  and  morning  star. 
And  now  you  may  imagine,  the  women  went  out  of  their  hou- 
Bes  towards  the  se.pulclire.  II.  pVS  nVin  pa  •^-^Z-VO  UTien  one 
may  distinguish  between  purple  colour  and  white.— From 
what  time  do  they  recite  their  phylacterical  prayers  in  the 
mormngl  Fi-om  that  time  that  one  may  distinguish  belteeen 


An.  Olymp.  CCII.  1.] 

5  d  And  entering  into  the  sepulchre,  they  saw  a  young  man 
sitting  on  the  right  side, clothed  in  a  long  white  garment;  and 
they  were  affrighted. 

6  "  And  he  saith  unto  them.  Be  not  affrighted :  Ve  seek  Jesus 
of  Nazareth,  which  was  crucified :  he  is  risen ;  he  is  not  here  : 
behold  the  place  where  they  laid  him. 

7  But  go  your  way,  tell  his  disciples  and  Peter,  that  he  goeth 
before  you  into  Galilee :  there  shall  ye  see  him,  '  as  he  said 
unto  you. 

d  LukeSf.  3.  John  20.  II,  12.— e  Matl.aS.  5,  6,  7.— f  Malt.  26.  33.  Ch.  14.  28. 


purple  colour  and  white.  R.  Eliezar  saith,  between  purple 
colour  and  green.  Before  this  time  was  obscurinn  udttuc 
ccepta.  lucis,  the  obscurity  of  the  begun  light,  as  Ta<:itus's 
expression  is.  IIL  n-\(nn  -iiN'tra  When  the  east  begins  to 
lighten.  IV  7ii:>n7\Yi^  Sun-rise  ;  from  the  hinde  of  the  morn- 
ing going  forth,  until  the  east  begins  to  lighten  ;  and  from 
the  time  the  east  begins  to  lighten,  until  sunrise,  &c. 

"  According  to  these  four  parts  of  time,  one  might  not  im- 
properly suit  the  four  phrases  of  the  evangelists.  According 
to  the  first,  Matthew's,  T^  cnii^waKiiari,  As  it  began  to  dawn. 
According  to  the  second,  John's,  Xlpuii  aKonasert  sar,i.  Early 
in  the  morning  when  it  was  yet  dark.  To  the  third,  Luke's, 
OjiOpu  ffadeuf,  Very  early  in  the  morning.  To  the  fourth, 
Mark's,  \iav  irpMi,  Very  early  in  the  morning.  And  yet, 
KvareiXavroi  rrj  fiXiv,  at  the  rising  of  the  suti.  For  the  wo- 
men came  twice  to  the  sepulchre,  as  St.  John  teaches,  by 
whom  the  other  evangelists  are  to  be  explained  ;  which  being 
well  considered,  the  reconciling  them  together  is  very  easy." 

4.  For  it  was  very  great]  "This  clause  should  be  read  im- 
mediately after  the  third  verse,  according  to  I),  three  copies 
of  the  Itala,  Syriac,  Hier.  and  Usebius.  "  Who  shall  roll  ua 
away  the  stone  from  the  door  of  the  sepulchre  ?  for  it  waa 
very  great.  And  when  they  looked,  they  saw  that  the  stone 
was  rolled  away."  They  knew  that  the  stone  was  too  heavy 
for  them  to  roll  away  ;  and  unless  thev  got  access  to  the  body, 
they  could  not  apply  the  aromatics  which  they  had  brought  to 
finish  the  embalming. 

6.  Jesus  of  Nazareth]  The  .Tews  had  given  this  name  to 

Christ  by  way  of  reproach,  Matt.  ii.  23.  but  as  U  was  uadar 

167 


Christ  appears  to  Mary  Magdalene,  CHAPTER  XVI. 


8  And  they  went  out  quickly,  and  fled  from  the  sepulchre; 
for  tliey  trembled  and  were  amazed  :  "  neither  said  tliey  any 
thing  to  any  mmi ;  for  they  were  afraid. 

9  ii  Now  when  Jesus  was  risen  early  the  first  day  of  the 
week,  b  he  appeared  first  to  Mary  Magdalene,  ■=  out  of  whom 
he  had  cast  seven  devils. 

19  <i  A7id  she  went  and  told  them  that  had  been  with  him,  as 
they  mourned  and  wept. 

11  "  And  they,  when  they  had  heard  that  he  was  alive,  and 
had  been  seen  of  her,  believed  not. 

12  It  After  that  he  apjx-ared  in  another  form  f  unto  two  of 
them,  as  they  walked  and  went  into  the  country. 

13  And  they  went  and  told  it  unto  the  residue:  neither  be- 
lieved they  tliem. 

14  't  K  Afterward  he  appeared  unto  the  eleven  as  they  sat  h  at 
meat,  and  upbraided  them  with  their  unbelief  and  hardness  of 

a  See  Malt.  28.8.  Luke  24.9.— b  John  2n.  14.— c  Luke  8.3.— d  Luke  S4  10  tohn 
EO.IS.— e  L.ikc  24.11. -f  Luke  24.13.— g  Luke  24,36.  .Tohnijl  19.  I  Cor  15  5  — h  Or 
mjclher.— i  Malt.  28. 19.  Joha  15. 16.— k  Col.  1.23.-1  John  3. 18,  36.  Ads  2.38  &  16' 
30,31,32.   Rom. 10.9.    1  Pel. 3.21.-m  John  12.48.  -00.01,10. 


and  to  two  of  his  dlsciptcs. 


this  name  that  he  was  crucified,  John  xi.x.  19.  the  angel  here, 
and  the  apostles  after,  have  given  him  the  same  name,  Acts 
iv.  10,  lie.  Names,  wliich  the  world,  in  derision,  fixes  on  the 
followers  of  God,  often  become  the  general  appellatives' of  re- 
ligious bodies:  thus  Quakers,  Puritans,  Pietists,  and  Me- 
thodists, liave,  in  their  respective  times,  been  the  nicknames 
given  in  derision  by  the  world  to  those  who  separated  them- 
selves from  its  corruptions.  Our  Lord,  by  continuing  to  bear 
the  name  of  the  Nazarene,  teaches  us  not  to  be  too  nice  or 
scrnjjulous  in  fixing  our  own  appellation.  No  matter  what 
the  name  may  be,  as  long  as  it  implies  no  particular  eiuV,  and 
serves  sufficiently  to  mark  us  out.  Let  us  be  contented  to  bear 
it,  and  thus  carry  about  with  us  tlie  reproach  of  Christ :  always 
taking  care  to  keep  our  garments  unspotted  from  the  world. 

7:  Tell  his  disciples  and  Peter  7]  Why  is  not  Peter  inclu- 
ded among  the  disciples  1  For  this  plain  reason,  he  had  for- 
feited his  discipleship,  and  all  right  to  tlie  honour  and  privi- 
leges of  an  apostle,  by  denying  his  Lord  and  Master.  How- 
ever, he  is  nnvf  a.  penitent— \.c\\  him  that  Jesus  is  risen  from 
the  dead,  and  is  ready  to  heal  tiis  backsliding,  and  love  him 
freely  ;  so  that  after  bciUo'  converted,  he  may  strengthen  his 
bi-etliren. 

9.  Now  when  Jesus  was  risen,  &c.]  This  to  the  conclusion 
of  the  Gospel,  is  wanting  in  the  famous  Codex  Vaticanus, 
and  has  anciently  been  wanting  in  many  others.  See  Wet- 
stein  and  GrieAach.  In  the  margin  of  the  latter  Syriac  ver- 
sion, there  is  a  remarkable  addition  after  this  verse  ;  it  is  as 
follows  :  And  they  declared  briefly  all  that  was  commanded, 
to  them  that  ivere  with  Peter.  Aftcrtrard  Jesus  himself  pub- 
lished by  them  from  east  to  irest,  the  holy  and  incorruptible 
preaching  of  eternal  salvation.     Amen. 

Mary  Magdalene}  It  seems  likely,  that  after  this  woman 
had  carried  the  news  of  Clirist's  resurrection  to  the  disciples, 
that  she  returned  alone  to  the  ti^nb ;  and  that  it  was  then  that 
Christ  appeared  to  her,  John  xx.  1—11,  12.  and  a  little  after 
he  appeared  to  all  the  women  together,  Matt,  xxviii.  9.  Luke 
xxiv.  10. 

10.  Them  that  had  been  with  him]  Not  only  the  eleven  dis- 
ciples, but  several  others  who  had  been  the  occasional  com- 
panions of  Christ  and  the  apostles. 

Mourned  and  wept]  Because  they  had  lost  their  Lord  and 
Master,  and  had  basely  abandoned  him  in  his  extremity. 

12.  He  appeared— unto  two  of  them]  These  were  the  two 
who  were  going  to  Emmaus.  The  whole  account  is  given 
by  Luke,  chap.  xxiv.  1.3—34.  where  seethe  notes. 

Dr.  Lightfoot's  criticism  upon  this  passage  is  worthy  of  notice. 

"  That  in  the  verses  immediately  going  before,  the  discourse 
is  of  tlie  two  disciples  going  to  Emmaus,  is  without  all  con- 
troversy. And  then  how  do  these  things  consist  with  that 
relation  in  Luke,  who  saith,  That  they  two  returning  to  Je- 
rusalem-, found  the  eleven  gathered  together,  and  they  that 
were  ivith  them  ;  who  said,  the  Lord  is  risen  indeed,  and  has 
appeared  to  Siinon  f  Luke  xxiv.  34.  The  word  Xiyovras, 
saying,  evidently  makes  those  to  bs  the  words  roiv  evMxa,  of 
the  eleven,  and  of  those  that  were  gathered  together  with 
them  :  which,  when  you  read  the  Versions,  you  would  scarcely 
suspect.  For  when  that  word  is  rendered  by  tlie  Sybiac, 
^ij^jio)  ja  cad  amrin  ;  by  the  Arabic,  \ajyi>  ^y  wehom 
yekolon ;  by  the  Vulgate,  dicenles  ;  by  the  "Italian,  di- 
cendo  ;  by  the  French,  disans  ;  by  the  English,  saying  ;  win), 
I  pray,  would  talie  it  in  another  sense,  than  that  those  two 
that  returned  from  Emmaus,  said,  T7ie  Lord  is  risen  indeed, 
&c.  But  in  the  original  Greek,  when  it  is  the  accusative 
case,  it  is  plainly  to  be  referred  to  the  eleven  disciples,  and 
those  that  were  together  with  them :  as  if  they  had  discoursed 
among  themselves  of  the  appearance  made  to  Peter,  either 
before,  or  now  in  the  very  access  of  those  two  coming  from 
Enimans.  And  yet,  says  this  our  evangelist,  that  when  those 
two  had  related  the  Avhole  business,  they  gave  no  credit  to 
them:  so  that,  aocortling  to  Luke,  they  believed  Christ  was 
risen,  and  had  appeared  to  Simon,  before  they  told  tlieir  story  ; 
but  according  to  Mark,  they  believed  it  not,  no,  not  when  they 
had  told  it.  The  reconciling,  therefore,  of  the  evangelists,  is 
to  be  fetched  thence,  that  those  words  pronounced  by  the  cle- 
.^•^"i  On  r}ycpOr]  b  Kvptos  ovroyg,  &c.  The  Lord  is  risen  in- 
0ped,  &c.  do  not  manifest  their  absolute  confession  of  the  re- 
tiHicction  of  Christ,  but  a  conjectural  reasoning  of  the  sud- 
163 


heart,  because  they  believed  not  them  which  had  seen  him 
after  he  was  risen. 

15  ■  And  he  said  unto  them.  Go  ye  into  all  the  world,  k  and 
preach  the  Gospel  to  every  creature. 

1,  .  ".V??'  believeth,  and  is  baptized  shall  be  saved  ;  "  but 
he  that  believeth  not  shall  be  damned. 

17And  these  signs  shall  follow  them  that  believe:  "In  my  name 
^1 Q  B  ^l"^  "^S^  n"'  f*'"'"^ '  °  ^^''y  ^hall  speak  with  new  tongues ; 

1«  "  1  hey  shall  take  up  serpents ;  and  if  they  drink  any  deadly 
thing.  It  shall  not  hurt  them;  ithey  shall  lay  hands  on  the 
sick,  and  they  shall  recover. 

19  If  So  then,  '  after  the  Lord  had  spoken  unto  them,  he  was 
received  up  into  heaven,  and  t  sat  on  the  right  hand  of  God. 

20  And  they  went  forth,  and  preached  every  where,  the  Lord 
working  with  them,  °  and  confirming  the  word  witn  signs  fol- 
lowing.   Amen. 


m'     '  T  r"?  o"?'  '"■,''■,    At'' ?'^-~''  ^''"  5- 1^'  15-  &  9- 17.  &  28  8.     James  5.  14, 
iJ. — r  Acta  1.^3. — sl.ukei^.  51. — t  Psa  '       '        '    ' 

1  Cor.  2.  4,  5.     Hob.  2.  4. 


.  110.  1.    Acts  7.  56.— q  Acts  5.  18.  Si.  14.  3. 


den  and  unexpected  return  of  Peter.  I  believe  that  Peter 
was  going  with  Cleophas  into  Galilee,  and  that  being  moved 
with  the  words  of  Christ,  told  him  by  tll'e  women,  Say  to  his 
disciples  and  Peter,  I  go  before  you  into  Galilee— Ihiuk  with 
yourself  how  doubtful  Pe'er  was,  and  how  he  fluctuated 
within  himself  after  his  three-fold  denial,  and  how  he  gasped 
to  see  the  Lord  again,  if  he  were  risen;  and  to  cast  himself 
an  humble  suppliant  at  his  feet.  When,  therefore,  he  heard 
these  things  from  the  women,  (and  he  had  heard  it  indeed 
from  Christ  himself,  while  he  was  yet  alive,  that  wlien  he 
arose  he  would  go  before  them  into  Galilee,)  and  when  the 
rest  were  very  little  moved  with  the  report  of  his  resurrec- 
tion, nor  as  yet  stirred  from  that  place,  he  will  try  a  journey 
into  Galilee,  and  Alpheus  with  him  ;  which,  when  it  was 
well  known  to  the  rest,  and  they  saw  him  return  so  soon  and 
so  unexpectedly— Certainly,  say  they,  the  Lord  is  risen,  and 
hath  appeared  to  Peter,  otherwise  he  had  not  so  soon  coine 
back  again.  And  yet,  when  he  and  Cleophas  open  the  whole- 
matter,  they  do  not  yet  believe  even  them. 

14.  And  upbraided  than  loilh  their  unbelief]  Never  were 
there  a  people  so  difficult  to  be  persuaded  of  the  truth  of  spi- 
ritual things  as  the  disciples.  It  may  be  justly  asserted,  that 
people  of  so  sceptical  a  turn  of  mind,  would  never  credit  any 
thing  till  they  had  the  fullest  evidence  of  its  truth.  The  un- 
belief of  the  disciples  is  a  strong  proof  of  the  truth  of  the 
Gospel  of  God.     See  the  addition  at  the  end. 

15.  Go  ye  into  all  the  world]    See  on  Matt,  xxviii.  19. 
A7id  preach  the  Gospel  to  every  creature]    Proclaim  the 

glad  tiding.')— oi  Christ  crucified,  and  raised  from  the  dead- 
en all  the  creation  Tacrri  rrt  vTio-ft— to  the  Gentile  world  ;  for  in 
this  sense  n^ia  beriolh,  is  often  understood  among  the  rab- 
bins ;  because  hb,  through  the  grace  of  God,  hath  tasted  death 
for  EVERY  man,  Heb.  ii.  9.  And  on  "the  rejection  of  the  Gos- 
pel by  the  Jews,  it  was  sent  to  the  whole  Gentile  world. 

16.  He  that  believeth]  He  that  credits  this  Gospel  as  a  reve- 
lation from  God  :  and  is  baptized — takes  upon  him  the  pro- 
fession of  it,  obliging  himself  to  walk  according  to  its  pre- 
cepts, he  shall  be  saved — redeemed  from  sin  here,  and  brought 
at  last  to  the  enjoyment  of  my  eternal  glory.  But  he  that  be- 
lieveth not  shall  be  da7nned — because  he  rejects  the  only  pro- 
vision that  could  be  effectual  to  his  soul's  salvation. 

17.  T/iese  signs  shall  folloic]  Or  rather,  accompany  ;  this 
is  the  proper  import  of  the  original  word  TzapaKuXovtinaci,  from 
irapa,  with,  and  ukoXovB^m,  I  follow. 

Them  that  believe]  The  believers,  as  we  express  it ;  i.  e^ 
the  apostles,  and  all  those  who,  in  Vaose  primitive  times,  were 
endued  with  miraculous  powers,  for  the  confirmation  of  the 
doctrines  they  preached. 

In  my  name]  That  is,  by  the  authority  and  influence  of 
the  Almighty  Jesus. 

Cast  out  devils]  Whose  kingdom  Jesus  Christ  was  mani- 
fested to  destroy. 

Speak  with  new  tongues]  This  was  most  literally  fulfilled 
on  the  day  of  Pentecost,  Acts  ii.  4 — 12. 

18.  Take  ttp  serpents]  Several  MSS.  add  £1/ ra if  x«'P'''!',  '» 
their  Aa?ids— shall  be  enabled  to  give,  when  such  a  proof  may 
be  serviceable  to  the  cause  of  truth,  this  evidence  of  their  be- 
ing continually  under  the  power  and  protection  of  God,  and 
that  all  nature  is  subject  to  him.  This  also  was  literally  ful- 
filled in  the  case  of  Paul,  Acts  xxviii.  5. 

If  tliey  drink  any  deadly  thing]  Bavaaifiov,  (^appiOKav)  be- 
ing understood — if  they  should  through  mistake  or  accident, 
drink  any  poisonous  matter,  their  constantPreserver  will  take 
care  that  it  sViall  not  injure  them.  See  a  similar  promise,  Isa. 
xhii.  2. 

Tliey  shall  lay  hands  on  the  sick]  And  I  will  convey  a 
healing  power  by  their  hands,  so  that  the  sick  shall  recover, 
and  men  shall  see  that  these  are  sent  and  acknowledged  by 
the  most  High.  Several  instances  of  this  kind  are  found  in 
the  Acts  of  the  Apostles. 

That  the  apostles  of  our  Lord  should  not  lose  their  lives  by 
poison,  is  most  fully  asserted  in  this  verse,  and  there  is  nei- 
ther record  nor  tradition  to  disprove  this.  But  it  is  worthy 
of  remark,  that  Mohammed,  who  styled  himself  The  Apostlb 
OF  God,  lost  his  life  by  poison  :  and  had  he  been  a  true  apos- 
tle of  God,  he  could  not  have  fallen  by  it.  Al  Ko^ai,  Abttl 
Feda,  and  Al  Janabi,  give  the  following  account. 


Ob.iertations  on  the  nature 


CHAPTER  XVI. 


and  importance  of  baptism. 


Wlien  Mohammed  in  the  seventh  year  of  the  Hcjra,  A.  D. 
62S,  had  taken  t'le  city  of  Klieehar  from  the  Arab  Jews,  he 
took  up  his  lodgings  at  the  house  of /i« re/A,  the  father  of  TV/ar- 
hab,  the  Jewisli  general,  who  had  been  slain  at  the  taking  of 
the  city  by  Alee,  the  son-in-law  of  iWoAar/iwied.  Zeenab,  the 
daughter  of  Hareth,  who  was  appointed  to  dress  the  prophet's 
dinner,  to  avenge  the  fall  of  her  people,  and  the  rietith  of  h'T 
brother,  put  poison  in  a  roasted  lamb  wliich  was  provided  for 
the  occasion.  Bashar,  one  of  his  companions,  falling  on  too 
hastily,  fell  dead  on  the  spot.  Moliainmed  had  only  chewed 
one  mouthful,  but  had  not  swallowed  it :  though  on  perceiving 
that  it  was  poisoned,  he  imniodialely  spat  it  out,  yet  he  had 
ewallowej  a  suftiiiency  of  tlio  juice  to  lay  the  foundation  of 
his  death,  though  this  did  not  take  place  till  about  thrfe  years 
after;  but  that  it  was  the  cause  of  his  death  then,  his  dying 
words  related  by  Al  Jaiiahi,  and  others,  sufllciently  testify. 
When  the  inotlier  of  ii(/s/(u;- came  to  see  him  in  his  dying 
asonics,  he  thu.^  addressed  her  :  "  O  mother  of  Bashar,  1  now 
feel  the  veins  of  my  heart  bursting  through  the  poison  of  that 
morsel,  which  I  ute  with  thy  son  at  Kheebar." 

Ahnl  Feda,  Elmul  Alhir,  and  Ehn  Fhares,  say,  that  the 
prophet  acknowledged  on  his  death-bed,  that  the  poison  which 
lie  had  taken  at  Kheebar,  had  tormented  him  from  tiiat  time 
until  tlien,  notwithstanding  blisters  were  applied  to  his  shoul- 
ders, and  every  tiling  done  in  t!ie  beginning  to  prevent  ils  ef- 
fects. Al  Koilui,  and  Al  Janabi  relate,  that  when  Zeenah 
was  questioned  why  she  did  this,  she  answered  to  this  efTect : 
"  I  said  in  my  heart,  if  he  be  a  king,  we  shall  hereby  be  freed 
from  his  tyranny  ;  and  if  he  be  a  prophet,  he  will  easily  per- 
ceive it,  and  consequently  receive  no  injury."  To  support  his 
credit,  he  pretended  that  the  lamb  spoke  to  him,  and  said  that 
it  was  infected  with  poison  !  See  JDhnakin,  p.  8.  It  was  there- 
fore policy  in  liiin  not  to  put  Zeenab  to  death.  It  has  pleased 
Ciod  that  this/(r"?/  should  be  acknowledged  by  the  dying  breath 
of  this  scourge  of  the  earth ;  and  that  several  of  even  the  most 
partial  Mohammedan  historians  should  relate  it !  And  thus 
Btiested,  it  stands  for  the  complete  and  everlasting  refutation 
of  his  pretensions  to  llie  prophetic  spirit  and  mission.  Vide 
ti>'peciiiien  Hist.  Arahum,  a  I'ococKio,  p.  IS*),  190.  Le  Coran 
traduit  par  Savaby,  vol.  i.  p.  135,  and  212.  See  also,  The  Life 
ot  JMuhammcd  by  Prideaux,  93,  101. 

19.  After  the  Lord  had  spoken]  These  things,  and  conver- 
sed with  theai  for  forty  days,  he  tras  taken  up  into  heaven, 
there  to  appear  in  the  presence  of  God  for  us. 

20.  T/ie  Lord  working  irith  thetn]  This  co-operation  was 
two-fold,  internal  ixnA  exteriial.  Internal,  illuminating  their 
minds,  convincing  them  of  the  truth,  and  establishing  them 
in  it.  External,  conveying  their  word  to  the  souls  that  heard 
it,  by  the  demonstration  of  the  Holy  Ghost;  convincing  them 
of  sin,  righteousness,  and  judgment ;  justifying  them  by  his 
blood,  and  sanctifying  them  by  his  spirit.  Though  miracu- 
lous powers  are  not  now  requisite,  because  the  truth  of  the 
Gospel  has  been  sufficiently  confirmed  ;  yet  this  co-operation 
of  God  is  indispensably  necessary,  without  which  no  man 
can  be  a  successful  preacher ;  and  without  which  no  soul 
can  be  saved. 

With  signs  foUoiring.]  'EiraKoXovBiiivvTov  (rrinciwv,  the  ac- 
companying signs  :  viz.  those  mentioned  in  the  17th  and 
18th  verses,  and  those  others  just  now  spoken  of,  which  still 
continue  to  be  produced  by  the  energy  ol  God,  accompanying 
the  faithful  preaching  of  liis  unadulterated  word. 

Amen.]  Tliis  is  added  here  by  many  Mr^'S.  and  Versions  ; 
but  it  is  supposed  not  to  have  made  a  part  of  the  text  original- 
ly.    Crieshach,  Dengel,  and  otliers,  leave  it  out. 

St.  Jerom  mentions  certain  Greek  copies,  which  have  the 
following  remarkable  addition  to  ver.  14.  after  these  words — 
and  reproached  them  for  their  ■unbelief  and  hardness  of 
heart,  because  they  did  not  believe  those  who  had  seen  hi?n 
after  he  was  raised  up ;  Et  illi  satisfnciebant  dicentes :  se- 
culumistud  iniquitatis  et  iticrcdulitatis  substantia,  est,  qua. 
nan  sinit  per  immundos  spiritus  veram  Dei  apprehendi  vir- 
tutem.  Idcirco,  jam  nunc  revela  justitiam  tuam.  "And 
they  confessed  the  charge,  saying  :  This  age  is  the  substance 
of  iniquity  and  unbelief,  which  through  the  influence  of  im- 
pure spirits,  does  not  permit  the  true  inllucnce  of  God  to  be 
apprehended.  Therefore,  even  now  reveal  thy  righteousness." 

There  are  various  subscriptions  to  this  book  in  the  MSS. 
and  Versions;  the  principal  are  the  following.  "The  holy  Gos- 
pel according  to  Mark  is  ended — tcritten  by  him — in  Egvpt 

in  Rome — in  the  Latin  tongue — directed  by  Peter — the  lOth — 
l2//i  year  after  the  ascension  of  Christ — preached  in  Alexan- 
dria and  all  its  coasts."  Dr.  Lardner  supposes  (his  Gospel 
to  have  been  composed  A.  I).  04  or  65,  and  published  before 
the  end  of  the  last  mentioned  year.     See  the  Preface. 

The  Gospel  according  to  St.  Mark,  if  not  an  abridgment  of 
the  Gospel  according  to  Matthew,  contains  a  neat  perspicuous 
abridgment  of  the  history  of  our  Lord  ;  and  taken  in  this  point 
of  view,  is  very  satisfactory  ;  and  is  the  most  proper  of  all  the 
four  Gospels  to  be  put  into  tlie  hands  of  yow»i^  persons  in  order 
to  bring  them  to  an  acquaintance  with  the  great  facts  of  evan- 
gelical history.  But  as  a  substitute  for  the  Gospel  by  Matthew, 
it  should  never  be  used.  It  is  very  likely  that  it  was  written 
originally  for  the  use  of  the  Gentiles,  and  probably  for  those 
of  Ilsttne.  Of  this  there  seem  to  be  several  evidences  in  the 
work  itself.  Of  the  other  Gospels  it  is  not  only  a  grand  cor- 
roborating evidence,  but  contains  many  valuable  hints  for 
completing  the  histoi-y  of  our  Lord,  which  have  been  omitted 


by  the  others,  and  thus  In  the  mouths  of  foir  witnesses,  all 
the.se  glorious  and  interesting  facL«  are  estal)lish(-d 

One  thing  may  be  observed,  that  this  Gosp^^l  has  suflered 
more  by  the  carelessness  and  inaccuracy  of  transcribers, 
than  any  of  the  others  ;  and  hence  the  various  ieadii>gs  in 
the  MS.~=.  are  much  more  numerous  in  proportion,  than  in  the 
other  evangelists.  Every  thing  of  this  description,  which  I 
judged  to  be  of  real  importance,  I  have  carefully  noted. 

Though  the  mcWer  of  St.  Mark's  work  came  from  the  in- 
si)iration  of  the  Holy  ."Spirit,  yet  the  language  seems  to  be  en- 
tirely his  oicn  :  it  is  very  plain,  simple,  and  unadorned  ;  End 
sometimes  appears  to  approach  to  a  degree  of  rusticity  or  in- 
elegance. Whoever  reads  the  nrigmal,  must  be  struck  with 
the  very  frequent,  and  often  pleonastic  occurrence  of  evOecj;, 
immediately,  and  !7a\tc,aguin,  and  such  like  ;  but  tliese  detract 
nothing  from  the  .-iccuracy  and  fidelity  of  the  work.  The  He- 
braism.f  which  abound  in  it,  may  be  naturally  e.\pected  from 
a  native  of  Palestine,  writing  in  Greek.  The  Latini.<fms 
which  frequently  occur,  are  accounted  for  on  the  ground  of 
this  Gospel  being  writteii  for  the  Gentiles;  and  particularly 
for  the  Human  people  ;  this,  it  nnist  be  confessed,  is  only  the- 
ory, but  it  is  a  theory  which  stands  supported  by  many  argu- 
ments, and  highly  presumptive  facts.  However  this  rnay  be, 
the  Gospel  according  to  Mark  is  a  very  important  portion  of 
divine  revelation,  which  God  has  preserved  by  a  chain  of 
providences,  from  the  time  of  its  promulgation  until  now :  and 
for  which  no  truly  pioiis^eader  will  hesitate  to  render  due 
praise  to  tliat  God,  whose  work  is  ever  perfect.    Amen. 

SO.AIE  OBSERVATIONS  OX  THE  NATURE  AND  IMPOR- 
TANCE OF  BAPTISM. 

On  the  subject  of  biiptism,  several  observations  have  been 
made  in  the  course  of  the  preceding  notes  :  and  its  great  im- 
portance to  the  C'uristian  religion,  carefully  noted.  I)r.  I.ight- 
foot  has  spoken  well  on  the  siibject;  and  I  have  reserved  Ids 
observations  for  tins  place,  and  earnestly  recommend  thera 
to  the  notice  of  every  unprejudiced  reader.  On  Ihe  mode  oi 
administering brjitism,  there  need  be  no  dispute  among  Chris- 
tians :  both  dipping  and  sprinkling  me  legitimate  forms; 
and  either  may  be  used  as  the  consciences  or  religious  preju- 
dices of  the  pailics  may  direct  :  but  the  thing  itself,  and  its 
great  reference,  are  of  the  utmost  importance.  Baptism  is  a 
standing  proof  of  the  Divine  authenticity  of  the  Christian  reli- 
gion ;  and,  as  Dr.  Lightfoot  well  argues,  a  seal  of  th?  triuh  of 
the  doctrine  of  justification  by  faith,  through  the  blood  of  the 
Covenant. 

"It  is  no  unfit  or  unprofitable  question,"  he  observes, 
"Whence  it  came  to  pass  that  there  was  so  great  a  con/lux  of 
men  to  John  the  L'aptist,  and  so  ready  a  reception  of  his  bap- 
tism ■? 

"I.  The  reason  is,  because  the  manifestation  of  the  Messias 
was  then  e.xpecte ',  the  weeks  of  Daniel  being  now  spent  to 
the  last  four  years  •  and  therefore  the  people  were  stirred  up 
to  prepare  for  his  appearing. 

"  n.  Another  rer.son  of  it  was  this.  The  institution  ofbaptism 
for  an  evangelical  sacrament,  was  first  in  the  hand  of  the  Bap- 
tist ;  who,  the  word  of  the  Lord  coming  to  him,  (Luke  iii.  1 1.) 
went  forth,  backed  with  the  same  authority,  as  the  chiefest 
prophets  had  in  *irae  past.  But  yet  the  firet  use  of  bapiisni 
was  not  exhibited  at  that  time.  For  baptism,  very  many  ren- 
tttrics  back,  had  bsen  both  known  and  received  in  most  fre- 
quent use  amone  the  Jews ;  and  for  the  very  same  erid  as  it 
now  obtains  among  Christians,  namely,  that  by  it  pro?clytes 
might  he  admitted  into  the  church  :  and  hence  it  was  called 
niiJ  nS'^aa  baptism  for  proselytism ;  and  was  distinct  from 
n~>j  nS^ata  baptism  or  washing  from  uncleanness.  See  the 
Babylonian  Talmud  in  Jevamoth. 

"  AH  the  Jews  assert,  as  it  were  with  one  mouth,  that  nil  the 
nation  of  Israel  were  brought  into  the  covenant,  among  other 
things,  by  baptism.  Israel  (saith  Maimonides,  the  great  in- 
terpreter of  the  Jewish  law)  was  admitted  into  the  covenant 
by  three  things,  iiamely,  by  circumcision,  baptism,  and  sa- 
crifice.  Circumcision  was  in  Egypt,  as  it  is  said,  None  im- 
circtimcised  shal  eat  of  tlie  pass-over.  Baptism  if  as  in  the 
wilderness,  before  the  givijig  of  the  law,  as  it  is  said.  Thou 
shalt  sanctify  them  to-day  and  to-morrow,  and  let  them  wash 
their  garments. 

"  III.  They  assert,  that  an  infinite  number  of  proselytes,  in 
the  days  of  David  and  Solomon,  were  admitted  by  iKiptism. 
77(6  sanhedrim  received  not  proselytes  in  the  days  of  David 
and  Solomon  :  net  in  the  days  of  David,  lest  they  should  betake 
themselves  to  prosclytis?n  out  of  a  fear  of  the  kingdom  cf  Is- 
rael ;  not  in  the  days  ofSolcnnon,  lest  they  might  do  the  same  by 
reason  of  the  glory  of  the  kingdom.  And  yet  abundance  of 
proselytes  were  made  in  the  days  of  David  and  Solcmion  be- 
fore private  men  :  and  the  great  sa7ihedrim  was  full  of  care 
about  this  busi?iess  ;  for  they  would  not  cast  them  out  of  the 
churcti,  because  they  were  baptized.  Maimonides,  issure 
Biah,  c.  13. 

"IV.  Whensoever  any  heathen  will  betake  himself,  and  be 
joined  to  the  covmard  of  Israel,  and  place  himself  tinder  the 
icings  of  the  Divine  Majesty,  and  take  the  yoke  cft'he  law  upon 
him,  voluntary  circumcision,  baptism,  and  oblation  are  re- 
quired :  but  if  it  be  a  woman,  baptis^m  and  oblation,  iln'd.  TTuit 
was  a  common  axiom,  'jiaD^i  fin^v  "ly  iJ  pN  No  man  isaprih 
selyte  until  he  be  circumcised.  Jevamoth.  fol.  46. 
169 


■Observations  on  the  nature 


CHAPTER  XVI. 


and  importance  of  baptism. 


"  You  see  baptism  inseparably  joined  to  the  circumcision  of 
proselytes,  There  was  indeed  some  little  distance  of  time  ; 
for  they  were  not  baptized  till,  the  pain  of  circumcision  was 
healed,  because  water  might  be  injurious  to  the  wound:  but 
certainly  baptism  ever  followed.  We  acknowledge  mdeed, 
that  circumcision  was  plainly  of  divine  institution  ;  but  by 
whom  baptism,  which  was  inseparable  from  it  was  mstituted, 
is  doubtful.  And  yet  it  is  worthy  of  obsei-vation,  our  Saviour 
rejected  circumcision,  and  retained  tlie  appendix  baptism; 
and  when  all  the  Gentiles  were  now  tn  be  introduced  into  the 
true  religion,  he  preferred  this  proselytical  introductory,  (par- 
don the  expression)  unto  the  sacrament  of  entrance  into  the 
Gospel.  One  miglil  observe  the  same  almost  in  the  Eucharist. 
The  lamb  in  the  pass-over  was  of  divine  institution,  and  so 
indeed  was  the  bread  ;  but  whence  was  the  wine  ?  But  yet, 
rejecting  the  lamb,  Christ  instituted  tlie  sacrament  in  the 
dread  and  wine.  Secondly,  Observing  from  these  things 
which  have  been  spoken,  how  very  known  and  frequent  the 
use  of  baptism  was  among  the  Jews,  the  reason  appears  very 
easy,  why  the  sanhedrim  by  their  messengers  inquired  not  of 
John  concerning  the  reason  of  baptism,  but  concerning  the 
authority  of  the  baptizer;  not  what  baptism  meant,  but  whence 
he  had  a  license  so  to  baptize  :  John  i.  25.  Thirdly,  Hence 
also  the  reason  appears,  why  the  New  Testament  does  not 
prescribe  by  some  more  accurate  rule,  who  the  persons  are 
to  be  baptized. 

"  It  appears  clear  enough  by  what  has  been  already  said,  in 
what  sense  this  is  to  be  taken  in  the  New  Testament,  which 
we  sometimes  meet  with,  namely,  that  the  master  of  the.  fa- 
mily was  baptized  with  his  whole  family,  Acts  xvi.  1.5,  33,  &c. 
Nor  is  it  of  any  strength  what  some  contend  for,  'that  it  can- 
not beproTed  there  were  infants  in  those  families  :'  for  tlie  in- 
quiry is  not  Ko  proper,  whether  there  were  iiifants  in  those 
families,  as  it  is  concluded  truly  and  deservedly,  that  if  there 
were  they  had  all  been  to  be  baptized.  Nor  do  I  believe  this 
people  that  flocked  to  John's  baptism,  were  so  forgetful  of  the 
manner  and  custom  of  the  nation,  that  they  brought  not  their 
little  children  also  with  them  to  be  baptized. 

"I.  If  you  compare  the  washing  of  polluted  persons  pre- 
scribed by  the  law,  with  the  baptism  of  proselytes,  both  that 
and  this  implies  uncleanness,  however  something  different; 
that  implies  legal  uncleanness,  this  heathen,  but  botli  pollut- 
ing. But  a  proselyte  was  baptized  not  only  into  the  washing 
away  of  tliat  Gentile  pollution,  nor  only  thereby  to  be  trans- 
planted into  the  religion  of  the  Jeics ;  but  that,  by  the  most 
accurate  rite  of  translation  that  could  possibly  be,  he  might  so 
pass  intj  an  Israelite,  that  being  married  to  an  Israelite  wo- 
man, he  might  produce  a  free  and  legitimate  seed,  and  an  un- 
defiled  offspring.  Hence,  servants  that  were  taken  into  a  fa- 
mily were  baptized,  and  servants  also  that  were  to  be  made 
free:  not  so  much  because  they  were  defiled  with  heathen 
uncleanness,  as  that  by  that  rite  -i3T  b':h  '?N"ia'''3  becoming 
Israelites  in  all  respects,  they  might  be  more  fit  to  match  with 
Israelites,  and  their  children  be  accounted  as  Israelites.  And 
hence  the  sons  of  proselytes,  in  following  generations, 
were  circumcised  indeed,  but  not  baptized.  They  were  cir- 
cumcised that  they  might  take  upon  themselves  the  obliga- 
tions of  the  law,  but  they  needed  not  baptism,  because  they 
were  already  Israelites. 

"II.  T*;",  baptism  of  proselytes  was  the  bringing  over  of 
Gentiles  into  the  Jewish  religion  :  the  baptism  of  John,  was 
the  bringing  over  of  Jews  into  another  religion  :  and  hence  it 
is  the  more  to  be  wondered  at,  that  the  people  so  readily 
flocked  to  him  when  he  introduced  a  baptism  so  different  from 
the  known  proselytical  baptism.  The  reason  of  which  is  to 
be  fetched  from  hence,  that  at  the  coming  of  the  Messias,  they 
thought,  not  without  cause,  that  the  state  of  things  was 
plainly  to  be  changed  ;  and  that  from  the  oracles  of  the  pro- 
phets, who  with  one  mouth  described  the  times  of  the  Mes- 
sias for  a  new  world. 

"III.  The  baptism  of  proselytes,  was  an  obligation  to  per- 
form the  law  ;  that  of  John,  was  an  obligation  to  repentance  : 
for  although  proselytical  baptism  admitted  of  some  ends,  and 
circumcision  of  others,  yet  a  traditional  and  erroneous  doc- 
trine at  that  time,  had  joined  this  to  both,  that  the  proselyte 
covenanted  in  both,  and  obliged  himself  to  perform  the  law; 
to  which  that  of  the  apostle  relates  ;  Gal.  v.  3.  I  testify  again 
to  every  man  that  is  circumcised,  that  he  is  a  debtor  to  do  the 
whole  law.  But  the  baptism  of  John  was  a  baptism  of  repent- 
ance, Mark  i.  4.  which  being  undertaken,  they  who  were  bap- 
tized, professed  to  renounce  their  own  legal  righteousness, 
and  on  the  contrary,  acknowledged  themselves  to  be  obliged  to 
repentance  and  faith  in  the  Messias  to  come. 

"IV.  That  the  baptism  of  John  was  by  plunging  the  body, 
(after  the  same  manner  as  the  washing  of  unclean  persons, 
and  the  baptism  of  proselytes,  was)  seems  to  appear  from 
those  things  which  are  related  of  him  ;  namely,  that  he  bap- 
tized in  Jordan,  that  he  baptized  in  Enon,  because  there  was 
much  water  there;  and  that  Christ,  being  baptized,  came  up 
out  of  the  water  :  to  which  that  seems  to  be  parallel,  Acts  viii. 
38.  Philip  and  the  eunuch  went  down  into  the  water,  <^c. 
Some  complain  that  this  rite  is  not  retained  in  the  Christian 
church,  as  though  it  something  derogated  from  the  truth  of 
baptism  ;  or  as  though  it  were  to  he  called  an  innovation, 
when  the  sprinkling  of  water  is  used  instead  of  plunging. 

"1.  That  the  notion  of  washing  in  John's  baptism  differs 
from  Qurs,  in  tliat  he  baptized  none  who  were  not  brought 
170 


over  from  one  religion,  and  that  an  irreligious  one  too,  into 
another,  and  that  a  true  one.  But  there  is  no  place  for  this 
among  us,  who  are  born  Christians  ;  the  condition  therefore 
being  varied,  the  rite  is  not  only  lawfully,  but  deservedly 
varied  also.  Our  baptism  argues  defilement  indeed,  and  un- 
cleanness ;  and  demonstrates  this  doctrinally,  that  we  being 
polluted,  have  need  of  washing;  but  this  is  to  be  understood 
of  our  natural  and  sinful  stain,  to  be  washed  away  by  the  blood 
of  Christ  and  the  grace  of  God  :  with  which  stain  indeed  they 
were  defiled,  who  were  baptized  by  John.  But  to  denote  this 
washing  by  a  sacramental  sign,  the  sprinkling  of  water  is  as 
sufficient,  as  the  dipping  into  water,  when  in  truth  this  argues 
washing  and  purification,  as  well  as  that. 

"  2.  Since  dipping  was  a  rite  used  only  in  the  Jewish  nation, 
and  proper  to  it,  it  were  something  hard,  if  all  nations  should 
be  subjected  under  it;  but  especially,  when  it  is  neither  ne- 
cessary to  be  esteemed  of  the  essence  of  baptism,  and  is  more- 
over so  harsh  and  dangerous,  that  in  regard  of  these  things, 
it  scarcely  gave  place  to  circumcision.  We  read  that  some 
leavened  witli  Judaism  to  the  highest  degree,  yet  wished  that 
dipping  in  purification  might  be  taken  away  ;  because  it  was 
accompanied  with  so  much  severity.  In  the  days  of  R.  Joshua 
ben  Levi,  some  endeavoured  to  abolish  this  dipping,  for  tlie 
sake  of  the  women  of  Galile': ;  because  by  reason  of  the  cold 
they  became  barren.  Surely  it  is  hard  to  lay  this  yoke  upon  all 
nations,  which  seemed  too  rough  for  the  Jews  themselves, 
and  not  to  be  borne  by  tliem — men  too  much  given  to  such 
kind  of  severer  rites.  And  if  it  be  demanded  of  them  who 
went  about  to  take  away  that  dipping.  Would  you  have  no  pu- 
rification at  all  by  water  *?  It  is  probable  that  they  would  have 
allowed  of  the  sprinkling  of  water,  which  is  less  harsh,  and 
not  less  agreeable  to  the  thing  itself 

"  3.  The  following  ages,  with  good  reason,  and  by  divine  pre- 
script, administered  a  baptism  differing  in  a  greater  matter 
from  the  baptism  of  John  :  and  therefore  it  was  less  to  differ 
in  a  less  matter.  The  application  of  water  was  necessarily  of 
the  essence  of  baptism ;  but  the  application  of  it  in  this  or 
that  manner  speaks  but  a  circumstance:  the  adding  also  of 
the  word,  was  of  the  nature  of  the  sacrament ;  but  the 
changing  of  the  word  into  this  or  that  form,  would  you  not 
call  this  a  circumstance  also  ^  And  yet  we  read  the  form  of 
bnptism  so  changed,  that  you  may  observe  it  to  be  threefold  in 
the  history  of  the  New  Testament. 

"  Further,  In  reference  to  the  form  of  John's  baptism,  which 
tiling  we  have  proposed  to  consider  in  the  second  place  ;  it  is 
not  at  all  to  be  doubted  that  he  baptized  in  the  name  of  the 
Messias  now  ready  to  come;  that  they  might  be  the  readier 
to  receive  the  Messias,  when  he  should  manifest  himself. 
The  apostles  baptizing  the  Jews,  baptized  them  in  the  name 
of  Jesus ;  (because  Jesus  of  Nazarethhad  now  been  levealeA 
for  the  Messias  ;)  and  that  they  did,  when  it  had  been  before 
commanded  them  by  Christ,  baptize  all  nations  i)i  the  name 
of  the  Father,  of  the  Soil,  and  of  the  Holy  Ghost.  So  you 
must  understand  that  which  is  spoken,  John  iii.  23.  and  iv.  2. 
concerning  the  disciples  of  Christ  baptizing ;  namely,  that  they 
baptized  in  the  name  of  Jesus;  tliat  thence  it  might  be  known 
that  Jesus  of  Nazareth  was  the  Messias,  in  tiie  name  of  wliom, 
suddenly  to  come,  John  had  baptized.  That  of  St.  Peter  is 
plain.  Acts  ii.  38.  Be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ :  and  that  Acts  viii.  16.  They  were  baptized 
in  the  name  of  Jesus. 

"  But  the  apostles  baptized  the  Gentiles  according  to  the  pre» 
cept  of  our  Lord,  in  the  name  of  the  Father,  and  of  the  Hon, 
and  of  the  Holy  Ghost,  Matt,  xxviii.  19.  For  since  it  was  very 
much  controverted  among  the  Jews,  about  the  true  Messias, 
it  was  not  without  cause,  yea,  nor  without  necessity,  that  they 
baptized  in  the  name  of  Jesus;  that  by  that. seal  might  be 
confirmed  this  most  principal  truth  in  the  Gospel,  and  that 
those  that  were  baptized,  might  profess  it :  that  Jesus  of 
Nazareth  was  the  true  3Iessias.  But  among  the  Gentiles  the 
controversy  was  not  concerning  the  true  Messias,  but  con- 
cerning the  true  God.  Among  them,  therefore,  it  was  need- 
ful that  baptism  should  be  conferred  in  the  name  of  the  true 
God,  Father,  Son,  and  Holy  Spii-it. 

"  We  suppose,  therefore,  that  7nen,  women,  and  children, 
came  to  John's  baptism,  according  to  the  manner  of  the  na- 
tion in  the  reception  of  proselytes ;  namely,  that  they,  stand- 
ing in  Jordan,  were  taught  by  John,  that  they  were  baptized 
into  the  name  of  the  Messias,  who  was  now  immediately  to 
come;  and  into  the  profession  of  the  doctrine  of  the  Gospel 
concerning  faith  and  repentance ;  that  they  plunged  them- 
selves into  the  river,  and  so  came  out.  And  that  which  is 
said  of  them,  tnat  they  were  baptized  by  him,  confessing  their 
sins,  is  to  be  understood  according  to  the  tenor  of  the  Bap- 
tist's preaching;  not  that  they  did  this  man  by  man,  or  by 
some  particular  confession  n\ade  to  John,  or  by  openly  declar- 
ing some  parlicular  sins;  but  when  thedoctrineofToA;;  exhort- 
ed them  to  repentance  and  faith  in  the  Messias,  they  renounced 
and  disowned  the  doctrine  and  opinion  oi justification  by  their 
own  works,  wherewith  they  had  been  beforetime  leavened ; 
and  acknowledged  and  confessed  themselves  sinners." 

It  is  worthy  of  remark,  that  neither  priest  nor  Levite  dipped 
the  persons  who  were  baptized  :  the  persons  stood  in  the  wa- 
ter ;  three  persons  ordinarily  stood  to  instruct  theiu  and  wit- 
ness the  fact ;  when  the  instruction  was  ended,  the  person 
himself  who  was  to  be  baptized,  put  himself  under  the  water, 
and  then  came  out.    In  the  case  of  a  woman,  the  disciples  of 


Observations  on  the  nature 


ST.  MARK. 


and  importance  qf  baptism. 


the  wise  men  turned  their  backs,  while  she  plunged  herself 
and  came  out  of  the  water :  for  I  suppose  the  whole  Jewish 
practice  will  not  afl'ord  a  single  instance,  where  a  priest  or 
any  other  man  put  the  woman  undor  the  water  when  she  was 
baptized.  From  this  we  learn  that  tlie  act  of  baptism  was 
performed  by  the  person  himself;  but  the  instruction  relative 
lo  its  end,  rMigalion,  &c.  came  from  another. 

"  They  baptized  also  young  children  (for  the  most  part 
witii  their  parents.)  They  baptize  a  little  proselyte  accord- 
ing to  the  judgment  of  tJie  sanhedrim  ;  that  is,  as  the  gloss 
Tenders  it,  If  he  be  deprived  of  his  father,  and  his  mother 
trings  him  to  be  made  a  prose'yte,  they  baptize  him  {because 
none  becomes  a  proselyte  irithuiit  circumcisio7i  and  baptism) 
according  to  the  judgment,  or  rite,  of  the  sanhedrim  ;  that  is, 
Ihatthree  men  bepresent at  the  hapiisrn,  tchoare  now  instead 
of  a  father  to  him.  And  the  Gemara,  a  little  after  says,  If  with 
a  proselyte,  his  sons  and  his  daughters  are  made  proselytes 
also,  that  which  is  done  by  their  father  redou7idsto  their  good. 

"  R.  Joseph  saith,  When  they  grow  into  years,  they  may 
retract :  where  the  gloss  writes  thus,  'I'his  is  to  be  understood 
of  LITTLE  ciULDREN,  who  are  made  proselytes  together  with 
their  father.     Bab.  Cheritb.  fol.  11. 

"  A  heathen  woman,  if  she  is  made  a  proselytcss  when  she 
is  note  big  with  child,  the  child  needs  not  baptism :  for  the 
bapti.im  of  his  mother  serves  him  for  baptism.  Otherwise  he 
were  to  be  baptized.    Jevam.  fol.  78. 

"If  an  Israelite  take  a  Gentile  chhj),  or  find  a  Gentile 
INT--ANT,  and  baptize  him  in  the  name  of  a  proselyte,  behold, 
he  is  a  proselyte.     Maim,  in  Avadim,  c.  8. 

"  We  cannot  pass  over  that  which  is  indeed  worthy  to  be 
remembered.  Any  one's  servant  is  to  be  circumcised,  though 
he  be  unwilling  ;  but  any  one's  son  is  not  to  he  circumcised, 
if  he  be  unwilling.  R.  Hezekiah  saith,  Behold,  a  man  finds 
an  infant  cast  out,  and  he  baptizeth  him  in  the  name  of  a 
serva/tt :  in  the  name  of  a  freeman,  do  you  also  circumcise 
liim  in  the  name  of  a  freeman.     IIieros.  .Ievam.  fol.  8. 

"Our  T^iid  says  to  his  disciples,  Matt,  xxviii.  19.  Go  there- 
fore ana  'each  all  7iations,  baptizing  them,  &c.  fiaO^Ttvaarc 
— that  i-s  Make  disciples: — bring  them  in  by  baptism,  that 
they  may  be  taught.  They  are  very  inuth  out,  who,  from 
these  words,  cry  down  infant 'baplism  :  and  assert  that  it  is 
necessary  for  those  that  are  to  be  baptizr-d  to  be  taught  before 
they  are  baptized.  1.  Observe  the  words  here  :  fiaOnTivaare, 
make  disciples  :  and  then  after,  SiSaaKovrti,  teaching,  in  the 
20th  verse.  2.  .\mong  the  Jews,  and  also  with  ics,  arid  in  all 
■nations,  those  are  made  disciples  that  they  may  be  taught.  A 
certain  heathen  came  to  the  great  Hillel,  and  said.  Make  me 
a  proselyte  that  thou  mayest  teach  me  ;  Bab.  Shab.  fol.  31. 
He  was  first  to  be  proselyted,  and  then  taught.  Thus,  first, 
Make  them  disciples  (ixa6r)TtvaaTt)  by  baptism  ;  and  then, 
Teach  them  to  observe  all  things,  <ic.  Ai6aaKcrc  aiirii  rripctv 
jrdiTii.     K.  T.  A. 

"  Barrrijoi'rtf,  baptizing. — There  are  various  ends  of  bap- 
tism :  1.  According  to  the  nature  of  a  sacrament,  it  visibly 
teaches  invisible  things  :  that  is,  the  washing  us  from  all  oxr 
pollutions  by  the  blood  of  Christ,  and  by  the  cleansing  of 
grace :  Ezek.  xxxvi.  25.  2.  According  to  the  nature  of  a  sa- 
crament, it  is  a  seal  of  divine  truth.  So  circumcision  is  call- 
ed, Rom.  iv.  11.  And  he  received  the  sign  of  circumcision, 
the  seal  of  the  righteousness  of  faith,  &c.  So  the  Jews,  when 
they  circumcised  their  children,  gave  this  very  title  to  cir- 
cumcision. The  words  used  when  a  child  was  circumcised 
you  have  in  their  Talmud.  Among  other  tilings,  he  who  is 
to  bless  the  action,  says  tluis  :  '  Blessed  be  he,  who  sanctified 
him  that  was  beloved  from  the  womb,  and  set  a  sign  in  liis 
flesh,  and  sealed  his  children  with  the  sign  of  the  Holy  Cove- 
nant,' &c.  Hieros.  Berac.  fol.  13.  But  in  what  sense  arc  sa- 
riainents  to  be  called  seals?  Not  that  they  seal  (or  confirm) 
to  the  receiver  his  righteousness ;  but  that  they  seal  the  divine 
truth  of  the  covenant  and  promise.  Thus  the  apostle  calls 
circumcision,  the  seal  of  the  righteousness  of  faith ;  that  is, 
it  is  the  seal  of  this  truth  and  doctrine,  that  justification  is  by 
faith,  which  justice  Abraham  had,  when  he  was  yet  imcir- 
cumcised.  And  this  is  the  way  whereby  sacraments  confirm 
faith ;  namely,  because  they  doctrinally  exhibit  the  invisible 
things  of  the  covenant ;  and  like  seals,  so  by  divine  appoint- 
ment, sign  the  doctrine  and  truth  of  the  covenant.  3.  Ac- 
cording to  the  nature  of  a  sacrament,  it  obliges  the  receivers 
to  the  terms  of  the  covenant ;  for  as  the  covenant  itself  is  of 
mutual  obligation  between  God  and  man,  so  tlie  sacraments, 
the  seals  of  the  covenant,  are  of  like  obligation.  4.  According 
to  its  nature,  it  is  intrcxluctory  to  the  visible  church.  5.  It  is 
a  distinguishing  sign  between  a  Christian  and  no  Christian, 
namely,  between  those  who  acknowledge  and  profess  Christ, 
and  J'eirs,  Turks,  and  Pagans,  who  do  not  acknowledge 
him.  MaOriTCvaarc  iravra  ra  cOvn  PaJTTt^ovTCi.  Disciple  all 
nations,  baptizing,  &c.  When  they  are  under  baptism,  they 
are  no  longer  under  heathenis^n ;  and  this  sacrajiient  puts  a 
diflTerence  between  tliose  who  are  under  the  disciolcship  of 
Christ,  and  those  who  are  not.  And,  6.  Baptism  also  brings 
its  j)n>i/e^es  along  with  it,  while  it  opens  the  way  to  a  j)ar- 
taking  of  holy  things  in  the  church,  and  places  the  baptized 
within  the  church,  over  which  God  exercises  a  more  singu- 
lar providence,  than  over  those  who  are  nut  of  the  church. 

"  And  now,  from  what  has  been  said,  let  us  argue  a  little 
further  in  behalf  of  infant  baptism. 

"To  the  objection,  It  is  not  commanded  to  baptize  infants, 


therefore  they  are  not  to  be  baptized : — 1  answer.  It  is  not  for- 
bidden to  baptize  infants,  therefore  they  are  lo  be  baptized. 
And  tlie  reason  is  plain  :  for  when  predubaptism  in  the  Jew- 
ish church  was  so  known,  usual,  and  frequent  in  the  admis- 
sion  of  proselytes,  tliat  nothing  almost  was  more  known, 
usual,  and  frequent :  there  Was  no  need  to  strengthen  it  with 
any  precept,  when  baptism  was  now  passed  into  an  evange- 
lical sacrament.  For  Christ  took  baptism  into  his  hands,  and 
into  evangelical  ute,  as  he  found  it ;  this  only  added,  tliat  he 
might  promote  it  to  a  worthier  ettd,  and  a  larger  use.  The 
whole  nation  knew  well  enough  that  little  children  used  lo 
be  baptized:  there  was  no  need  of  a  precept  for  that,  which 
had  ever  by  comnion  use  prevailed.  If  a  royal  proclamation 
should  now  issue  forth  in  these  words — Let  every  one  resort 
on  the  Lord's  day  to  the  public  assembly  in  the  church  ;  cer- 
tainly he  would  be  mad  who  in  limes  to  come  should  argue 
hence,  \.\i3X  prayers,  sermons,  and  singing  of  psalms,  were 
not  to  be  celebrated  on  the  Lord's  day  in  the  public  assem- 
blies, because  there  is  no  mention  of  them  in  the  proclama- 
tion. For  the  proi-lamation  provided  for  the  celebration  of 
the  Lord's  day  in  the  public  assemblies  in  general :  but  there 
was  no  need  to  mike  mention  of  the  particular  kinds  of  the 
divine  worship  to  be  celebrated  there,  when  they  were  always 
and  everywhere  \w^\\  known,  and  in  daily  use,  before  the  pub- 
lishing of  the  proclamation,  and  when  it  was  published.  The 
case  is  the  very  same  in  baptism.  On  the  other  hand,  there- 
fore, there  was  need  of  a  plain  and  open  prohibition  that  in- 
fants and  little  children  should  not  be  baptized,  if  our  Lord 
would  not  have  had  them  baptized.  For  since  it  was  most 
common  in  all  preceding  ages,  that  little  children  should  be 
baptized;  if  Christ  had  minded  to  have  that  custom  abo- 
lished, he  would  have  openly  forbidden  it.  Therefore  liis  si- 
lence, and  the  silence  of  the  acripture,  in  this  matter,  con- 
firms prbdobaptism,  and  continues  it  to  all  ages. 

"  I.  Baptisji,  as  a  sacrament,  is  a  seal  of  the  covenant. 
And  whv,  I  pray,  may  not  this  seal  be  set  on  infants  1  The 
seal  of  divine  tru»h  has  sometimes  been  set  upon  inanimate 
things,  and  that  by  God's  appointment.  The  bow  in  the 
cloud,  is  a  sealof  the  covenant.  The  taw  engraven  on  the 
altar.  Josh.  viii.  was  a  sea?  of  the  covenant.  The  blood  sprin- 
kled on  the  twelve  pillars,  which  were  set  up  to  represent  the 
twelve  tribes,  was  a  seal  and  bond  of  the  covenant,  Exod. 
xxiv.  And  now  tell  me.  Why  are  not  infants  capable  in  like 
manner  of  such  a  sealing!  They  were  capable  heretofore  of 
circumcision,  and  our  infants  have  an  equal  capacity.  The 
sacrament  does  not  lose  this  its  end,  through  the  indisposition 
of  the  receiver:  Peter  unA  Paul,  apostles,  were  baytized. — 
Their  baptism,  according  to  its  nature,  sealed  to  Iheni  the 
truth  of  God  in  his  promises,  concerning  the  washing  uwatf 
of  sins,  &c.  and  they,  from  this  doctrinal  virtue  of  the  sacra- 
ment, received  confirmation  of  their  faith.  So  also  Judas 
and  Simon  il/ag-us, "hypocrites,  wicked  men,  were  baytized. 
Did  not  their  buptisin,  according  to  the  nature  of  it,  seal  this 
doctrine  and  truth,  that  there  leas  a  washing  away  of  sins? 
It  did  not,  indeed,  seal  the  thing  itself  to  them,  nor  was  it  at 
all  a  sign  to  them  of  the  xcashing  away  of  their  sins:  but 
baptism  does  of  itself  seal  this  doctrine.  You  will  grant  that 
this  axiom  is  most  true — Abraham  received  the  sign  of  cir- 
cumcision, the  seal  of  the  righteousness  of  faith.  And  is  not 
this  equally  true— £.sa»,  Ahah,  Ahaz,  received  the  sign  of 
circumcision,  the  seal  of  the  rigltteousness  of  faith"?  Is  not 
circumcision  the  same  to  all?  Did  not  circumcision,  to  whom- 
soever it  was  administered,  si'^n  and  scaMliis  truth,  that  there 
was  a  righteousness  qf  faith?  The  sacrament  has  a  sealing 
virtue  in  itself,  which  does  not  depend  on  the  disposition  of 
the  receiver. 

"II.  Baptism,  as  a  sacrament,  is  an  obligation.  But  now, 
infants  are  capable  of  being  obliged.  Heirs  are  sometimes 
obliged  by  their  parents,  though  they  are  not  yet  born  :  see 
Deut.  xxix.  11,  15.  For  tliat  to  which  any  one  is  obliged,  ob- 
tains a  right  to  oblige  :  ex  equitate  rei,  fron;  the  equity  of  the 
thing,  and  not  ex  captu  obligati,  from  the  apprehension  of 
the  pei-son  obliged.  The  law  is  imposed  upon  all :  under  this 
penalty,  'Cursed  be  evei-y  one  that  doth  not  continue  in  all,' 
&c.  It  is  ill  arguing  from  hence,  that  a  man  has  power  to 
perform  the  law;  but  the  equity  of  the  thing  itself  is  very 
well  argued  hence.  Our  duty  obliges  us  to  do  every  thing 
whiclithe  law  commands,  butwe  cannot  (without  divine  help) 
perform  the  least  tittle  of  it. 

"III.  An  infant  is  capable  of  privileges,  as  well  as  an  old 
man,  (and  baptism  is  privilcgial.)  An  infa/ithas  been  crowned 
king  in  his  cradle— an  infant  may  be  made/ree,  who  is  bom 
a  slave.  The  Gemarists  speak  very  well  in  this  matter. 
Rab.  Ilonna  savs,  7'hey  baptize  an  infant  proselyte  by  the 
command  of  the  benc/i.  Upon  what  is  tliis  grounded?  On 
tins,  that  baptism  becomes  a  privilege  to  him.  And  they  may 
endow  an  absent  person  with  a  privilege ;  or  they  may  be- 
stow a  privilege  upon  one,  though  he  be  ignorant  of  it.  Bab. 
Chetub.  fol.  11.  Tell  me  then,  why  an  infant  is  not  capable 
of  being;  brought  into  the  visible  church,  and  receiving  the 
distinguishing  sign  between  a  Christian  and  a  heathen,  as 
well  as  a  grown  "person  V  See  Lightfoot's  HorjB  Uebraicae, 
in  Matt.  iii.  and  xxviii. 

While  this  sheet  was  at  pre-is,  I  received  the  following  ob- 
servations on  the  subject,from  a  highly  intelligent  and  learn- 
ed friend,  whose  name  would  do  my  work  honour,  were  1 
permitted  to  make  it  public.    He  says  : 
171. 


Ohservations  on  the  nature 


ST.  LUKE. 


and  tviportance  of  baptism. 


"  I  presume  the  substance  of  the  argument  respecting  in- 
fant baptism,  pro  and  con.  is  fairly  epitomised  by  Doddridge 
in  his  lectures,  cliii.  iv.  v.  Doubtless,  much  can  be  said  for 
It  on  the  principles  he  has  laid  down:  and  he  has,  of  course, 
given  all  which  had  been  adduced  on  the  subject.  Yet  after 
all,  he  himself  seems  scarcely  satisfied.  His  corollary  is  re- 
markable :  'Since  there  is  so  great  an  obscurity  on  the  ques- 
tion, and  so  many  considerable  things  may  be  advanced  on 
both  sides,  it  is  certainly  very  reasonable  that  Christians, 
■whose  persuasions  relating  to  infant  baptism  are  differenl, 
should  maintain  mutual  candour  towards  each  other,  and 
avoid  all  severe  and  unkind  censures  on  account  of  such  dif- 
ference.' 

"This  was,  at  all  events,  good  advice  ;  and  worthy  of  the 
amiable  man  who  gave  it.  But  it  would  be  most  desirable, 
that  this  long  agitated  question  could  be  brought  to  a  more 
certain  issue.  Constituted  as  man  is,  dissonance  of  mind 
will  ever,  more  or  less,  obstruct  coalescence  of  affection.  To 
investigate  truth,  therefore,  even  in  its  most  speculative  forms, 
provided  it  be  done  soberly  and  dispassionately,  is  at  least  to 
subserve  the  cause  of  charity. 

"  In  addition  to  the  arguments  which  Doddridge  has  enu- 
merated on  tlie  side  of  infant  baptism,  I  would  put  this  qiies- 
tion  :  If  infant  baptism  had  not  been  in  use  in  those  churches 
over  which  Timothy  and  Titus  presided  :  must  there  not  have 
existed,  by  the  time  at  which  the  epistles  to  those  two  pastors 
were  written,  a  considerable  class  of  persons,  neitlier  wholly 
out  of,  nor  yet  properly  in  the  church — a  class,  whose  very 
peculiar  and  very  important  circumstances  and  characters 
would  have  demanded  distinct  recognition"!  They  would 
have  been  eminently  the  spes  gregis,  and  by  necessary  con- 
sequence, would  have  needed  to  be  watched  over  with  sjie- 
cial  superintendence. 

"  When,  therefore,  amid  the  recognitions  of  old  men,  old 
women,  young  women,  young  men,  children,  parents,  ser- 
vients, masters ;  the  rich,  the  friendly,  the  unfriendly,  the 
heretical;  there  is  not  the  most  shadowy  intimation  of  such 
a  class,  as  deferrea  baptism  necessarily  supposes,  (that  is,  of 
young  aspirants,  already  bound  to  the  church  in  affection, 
and  entitled  to  more  tender  care  than  even  the  actually  initia- 
ted,) what  stronger  evidence  could  we  have,  that  no  such  class 
existed?  If  it  had  existed,  self-evidently  it  must  have  been 
adverted  to  :  it  is  not  adverted  to  ;  therefore  it  did  not  exist. 

"  But  this  is  not  all.  They  who  must  have  composed  this 
class,  had  it  existed,  are  expressly  and  repeatedly  mentioned. 
But  where  1  In  the  actual  survey  of  the  church.  As  the  vi- 
gilant eye  of  the  apostle  of  the  Gentiles  passes  along  the  line 
of  the  faithful,  both  at  Ephesus  and  Colosse,  he  finds  and  ad- 
dresses the  infant  members  of  the  body.  There  is  no  shade 
of  difference  indicated.  They  come  in  as  complete  compeers, 
with  the  classes  which  precede  and  follow.  Included  thus  in 
the  church,  without  the  slightest  note  of  distinction,  what  can 
be  more  evident,  than  that  they  made  a  part  of  the  church  in 
the  mind  of  the  includer'? 

"Once  more.  Let  the  address  of  St.  Paul  to  the  Ephesian 
childreii  be  specially  noted.  Children,  says  he,  obey  your 
parents,  tv  Kvpiu).  How  could  they  obey  ev  jivpioji,  if  they 
themselves  were  not  cv  Kvptwl  In  every  instance,  this  expres- 
sion marks  incorporation  into  the  Christian  body.  For  exam- 
ple, when  St.  Paul  distinguishes  those  of  the  family  of  Nar- 
cissus, who  were  Christians,  his  language  is :  rovq  ovra^  EN 
KYPlil.  In  like  manner,  Onesimus,  the  reconciled  servant  of 
Philemon,  was,  in  consequence  of  his  conversion,  to  be  doubly 
dear  to  his  master,  tv  capxi  Kai  EN  KYPISi:  ev  crapxt,  from 
having  been  formerly  domesticated  with  Philemon  ;  ev  Kvpio), 
as  being  now  his  fellow  Christian.  The  equivalent  expres- 
sion, £v  Xpdrro),  occurs  in  the  same  sense,  in  St.  Paul's  salu- 
tation of  Andronicus  and  Ireneus,  (Rom.  xvi.  7.)  Oi  xat  irfto 
tjiov  yEyocao-ij/ EN  XPISTSl,  who  also  were  in  Christ  beforeme. 

"  Respecting  the  age  of  the  persons  designated  (Ephes.  vi.  1.) 
by  the  term  ra  rcxva,  there  can  be  no  question ;  as  a  subse- 
quent verse  distinctly  states  them  to  be  such  children  as  were 


siibjects  of  discipline  and  mental  instruction — vatSeta  icai  vov- 
deata.  But  it  must  not  escape  attention,  how  exactly  the 
sequel  of  the  apostle's  address  accords  with  the  commence- 
ment ;  the  injunction  being  given  as  to  those  in  express  cove- 
nant. '  Honour  thy  fatlier  and  thy  mother— for  tliis  is  the  first 
commandment  with  promise."  Had  those  addressed  been  out 
of  the  Christian  pale,  this  language  would  have  been  inap- 
plicable. In  that  case,  they  would  have  been  mrriWurpioinc- 
vol  rris  TToXtTCias  ruv  lo-patA— therefore  not  within  the  range  of 
the  divine  commandment ;  and  Jevoi  tcov  SiadtiKwv  tijs  evay- 
j'cAiaf— consequently  not  warranted  to  assume  an  interest  in 
the  promise.  As  then,  even  the  pressing  of  the  sacred  injunc- 
tion, supposes  the  persons  on  whom  it  is  urged  to  be  avuiruXt- 
rat  TO)v  aytoiv,  fellore  citizens  loith  the  saints,  their  acknow- 
ledged interest  in  the  promise  proves  them  oikcioi  tov  Oeov, 
of  the  household  of  God.  I  cannot  therefore  but  conclude, 
that  this  single  passage,  if  even  it  stood  alone,  ought  to  set  the 
tedious  and  troublesome  controversy,  respecting  infant  bap- 
tism, for  ever  at  lest. 

"  There  is  another  point  relative  to  this  long  agitated  ques- 
tion, which  also  I  think  the  Scripture  has  anticipated  and  set- 
tled— I  mean  immersion.  Some  think  baptism  by  sprinkling 
a  contradiction.  St.  Paul,  however,  I  Cor.  x.  1,  2.  did  not 
think  so.  After  telling  us,  that  ot  irartpei — navres  viro  tt)v 
vetbcXrjv  r](Tav  xai  -rravres  Sia  rrj;  daXaacris  iinXdov,  all  our  fa- 
thers were  under  the  cloud,  and  all  passed  through  the  sea; 
he  adds,  with  equal  reference  to  the  former  as  to  the  latter, 
Kill  TTOvTcs  £(J  rov  Mcoacv  t(iaTTTi(TavTO  tv  rr]  v£(pcyr]  Kai  ev  rrj  da- 
\ao-a-ri,  and  were  all  baptized  unto  Moses  in  the  cloud  and  in 
the  sea.  The  question  then  is,  How  were  they  baptized  in 
the  cloud  1  Not,  surely,  by  immersion  ;  for  they  were  YIIO 
Tiqv  veipeXriv,  under  the  cloud.  It  could  therefore  be  only  by 
aspersion ;  this,  and  this  alone,  being  the  natural  action  of  a 
cloud.  All  clouds  are  condensations  of  vapour;  and  that  the 
mysterious  cloud  here  referred  to,  had  the  natural  properties 
of  a  common  cloud,  appears  from  the  specified  purpose  to 
which  it  was  applied  ;  'He  spread  a  cloud  for  a  covering,'— 
ab  cestu  sive  ardore  solis,  says  Pool,  St.  Paul  therefore  clearly 
spoke  of  'being  baptized  in  the  cloud,'  with  a  direct  eye  to 
the  moisture  which  it  contained.  In  this  view,  the  thought  is 
strictly  just:  in  any  other  vievy  it  would  be  unintelligible.  It 
follows  then,  that  St.  Paul  being  the  judjte,  to  be  sprinkled  is 
to  be  baptized,  no  less  than  to  be  immersed  is  to  be  baptized. 

"  Why  should  we  doubt,  that  this  was  said  by  St.  Paul,  for 
the  express  purpose  of  providing  means  for  terminating,  in 
its  proper  time,  a  vexatious  dispute?  I  am  persuaded  that 
when  the  apostle  was  taken  to  the  third  heaven,  he  saw  from 
that  elevation,  the  whole  series  of  the  church's  progress,  from 
his  own  time  until  the  glorious  avaKe<})a\at(o(7ii,  of  which  he 
himself  speaks,  (Ephes.  i.  10.)  and  that  unless  we  take  this 
extension  of  view  into  the  account,  we  cannot  fully,  perhaps 
not  at  all,  fathom  the  depth  of  his  writings." 

It  is  easy  to  carry  things  into  extremes  on  the  right  hand 
and  on  the  left.  In  the  controversy,  to  which  there  is  a  very 
gentle  reference  in  the  preceding  observations,  there  has 
been  much  asperity  on  all  sides.  It  is  high  time  this  were 
ended.  To  say  that  water  baptisin  is  nothing,  because  a  bap- 
tism of  the  Spirit  is  promised,  is  not  correct.  Baptism,  how- 
soever administered,  is  a  most  important  rite  in  the  church  of 
Christ.  To  say  that  sprinkling  or  aspersion  is  no  Gospel  bap- 
tism, is  as  incorrect  as  to  say,  immersion  is  none.  Such  as- 
sertions are  as  unchristian  as  they  are  uncharitable ;  and 
should  be  carefully  avoided,  by  all  those  who  wish  to  pi-omote 
the  great  design  of  the  Gospel — glory  to  God,  and  peace  and 
good  will  among  men.  Lastly,  to  assert  that  infant  baptism 
is  unscriptural,  is  as  rash  and  reprehensible  as  any  of  the 
rest.  Myriads  of  conscientious  people  choose  to  dedicate  their 
infants  to  God  by  public  baptism.  They  are  in  the  right! 
and  by  acting  thus,  follow  the  general  practice  both  of  the 
Jewish  and  Christian  church — a  practice,  from  which  it  is  as 
needless  as  it  is  dangerous  to  depart. 

London,  Nov.  22,  1812. 


END  OF  THE  NOTES  ON  THE  GOSPEL  OF  ST.  MARK. 


PREFACE  TO   ST.  LUKE. 


There  is  little  certain  known  of  this  evangelist :  from  what  is 
spoken  in  the  Scriptures,  and  by  the  best  informed  of  the  Pri- 
mitive Fathers,  the  following  probable  account  is  collected. 
Luke  was,  according  to  Dr.  Lardner,  a  Jew  by  birth,  and  an 
early  convert  to  Christianity,  but  Michaelis  thinks  he  was  a 
Gentile,  and  brings  Colos.  iv.  10,  11,  14.  in  proof,  where  St. 
Paul  distinguished  Aristarchus,  Marcus,  and  Jesus,  wlio  was 
called  J  ustus,  from  Epaphras,  Lucas,  and  Demas,  wlio  were 
of  the  circumcision,  i.  e.  Jews.  Some  tliink  he  was  one  of 
our  Lord's  seventy  disciples.  It  is  worthy  of  remark,  that  he 
is  the  only  evangelist  who  mentions  the  commission  given 
by  Christ  to  the  seventy,  chap.  x.  1—20.  It  is  likely  he  is  the 
X-ucms  mentioned  Rom.  xvi.  21.  and  if  so,  he  was  related  to 
the  apostle  Paul,  and  that  it  is  the  same  Lucius  of  Cyrene, 
vi  on^  "!,^"''oned  Acts  xiii.  1.  and  in  general  with  othei-s.  Acts 
A-'  j?"?""^  °^  "^6  ancients,  and  some  of  the  most  learned 
wia  judicious  among  the  moderns,  think  he  was  one  of  » if 
172 


two  whom  our  Lord  met  on  the  way  to  Emmaus  on  the  day 
of  his  resurrection,  as  related  Luke  xxiv.  13 — 35.  one  of 
these  was  called  Cleopas,  ver.  18.  the  other  is  not  mentioned, 
the  evangelist  himself  being  the  person  and  the  relator. 

St.  Paul  styles  him  \i\s  fellow-labourer,  Philera.  ver.  24.  It 
is  barely  probable  that  he  is  the  person  mentioned  Colos.  iv. 
14.  Luke,  the  beloved  Physician.  All  the  ancients  of  repute, 
such  as  Eusebius,  Gregory  Nyssen,  Jerom,  Paulinus,  Eutlia- 
lius,  Euthymius,  and  others,  agree  that  he  was  a  physician, 
but  where  he  was  born,  and  where  he  exercised  the  duties  of 
his  profession,  are  not  known.  Many  moderns  have  attri- 
buted  to  him  the  most  profound  skill  in  the  science  of  paint- 
ing, and  that  he  made  some  pictures  of  the  Virgin  Mary. 
This  is  justly  esteemed  fabulous  ;  nor  is  this  science  attri- 
buted to  him  by  any  writer,  previously  to  Nicephorus  Callisti, 
in  the  fourteenth  century,  an  author  who  scarcely  deserves 
■>nv  credit,  especiallv  Jn  »»'-ti9ns  notconfinned  by  others. 


iSf.  Lukc^s  private 


CHAPTER  I. 


epistle  to  TheopKlhu. 


He  accompanied  St.  Paul  when  he  first  went  into  Macedo- 
nia, Acts  xvi.  8 — 40.  XX.  xxvii.  and  xxviii.  Whether  lie  went 
with  him  conslantly  afterward  is  not  certain  ;  but  it  is  evi- 
dent lie  accompanied  hiin  from  Greece  tlirongh  Macedonia 
antl  Asia  to  Jerusalem, where  he  is  supposed  to  have  collected 
many  particulars  of  the  evangelic  history  :  from  Jerus;tlom 
he  went  with  Paul  to  Rome,  where  he  staid  with  him  the  two 
years  of  his  imprisonment  in  that  city.  This  alone  makes 
out  the  space  of  hve  years  and  upwards.  It  is  probable  that 
he  left  St.  Paul  when  he  was  set  at  liberty,  and  that  he 
then  went  into  Greece,  where  he  finislied  and  puhlished  this 
Gospel,  and  the  book  of  the  Acts,  which  he  dedicated  to  The- 
ophilus,  an  honourable  Christian  friend  of  his  in  that  coimtry. 
It  is  supposed  that  he  died  in  peace. about  the  eightieth,  or 
eighty-fourth  year  of  his  age.  Some  suppose  he  published 
this  Gospel  fifteen,  others  twenty-two  years  after  the  ascension 
of  Christ. 

See  much  on  this  subject  in  Lardner,  Works,  vol.  vi.  p.  104, 
&c.  and  in  Michaelis's  Introduction  to  the  New  Testament. 

Some  learned  men  think  that  Luke  has  borrowed  consider- 
ably from  St.  Matthew:  collate  chap.  iii.  7,  8,  9,  16,  17.  with 
Matt  iii.  7—12.  also  chap.  v.  20—38,  with  Matt.  ix.  2—17.  also 
chap.  vi.  1—5.  with  Matt.  xii.  1—5.  Luke  vii.  22—28.  witli  Matt, 
xi.  i— n.  also  chap.  xii.  22—31.  with  Matt.  vi.  25—33.  It  is 
allowed  that  there  is  considerable  diversity  in  the  order  of 
time,  between  St.  Matthew  and  St.  Luke,  which  is  accounted 
for  thus;  Matthew  deduces  the  facts  related  in  his  histoi-y  in 
chronological  order.  Luke,  on  the  contrary,  appears  to  have 
paid  little  attention  totliisorder,  because  he  proposed  to  make 
a  classification  of  events,  referring  each  to  its  proper  class, 
without  paying  any  attention  to  chronological  arrangement. 
Some  critics  divide  this  history  into  five  distinct  classes  or 
sections,  in  the  following  manner. 

Class  L  Comprehends  all  the  details  relative  to  the  birth  of 
Christ ;  with  the  preceding,  concomitant,  and  immediately 
succeeding  circumstances,  from  chap.  i.  and  ii.  1 — 10. 


Class  II.  Contains  a  description  of  our  Lord's  Tifancy  and 
bringing  up  ;  iiis  visit  to  the  temple  when  twelve  yeirs  of  age  : 
and  his  going  down  to  Nazareth,  and  continuing  under  the 
government  of  his  parents.  Chap.  ii.  41 — 52. 

Class  HI.  Contains  the  account  of  the  preaching  of  John 
Baptist,  and  his  success  j  the  baptism  of  Christ  and  his  ge- 
nealogy. Chap.  iii. 

Class  IV.  Comprehends  the  account  of  all  our  Lord's  trans* 
actions  in  Galilee,  for  tlie  whole  three  yeai-s  of  his  ministry, 
from  chap.  iv.  to  chap.  ix.  1 — 50.  This  seems  evident ;  for  as 
soon  as  Luke  had  given  the  account  of  our  Lord's  temptation 
in  the  desert,  chap.  iv.  1 — 13,  he  represents  him  as  immedi- 
ately returning  in  the  power  of  the  Spirit  into  Galilee,  ver.  14. ; 
mentions  Nazareth,  ver.  IG. ;  Capernaum,  ver.  31. ;  and  the  lake 
of  Galilee,  cliap.  v.  ver.  1. ;  and  thus  to  chap.  ix.  50.  goes  on  to 
describe  the  preaching,  miracles,  &c.  of  our  Lord  in  Galilee. 

Class  V.  and  last,  commences  at  chap.  ix.  ver.  51.  where 
tlie  evangelist  gives  an  account  of  our  Lord's  last  journey  to 
Jerusalem  :  therefore  tliis  class  contains  not  only  all  the  trans- 
actions of  our  Lord  from  that  time  to  his  crucilixion,  but  also 
tlie  account  of  his  resurrection,  his  commission  to  his  apostles, 
and  his  ascension  to  heaven.  Chap.  ix.  51.  to  chap.  xxiv.  53. 
inclusive. 

A  plan  similar  to  this  has  been  followed  by  Suetonius,  in 
his  life  of  Augustus  :  he  does  not  produce  his  facts  in  chro- 
nological order,  but  classi/Us  them,  as  he  himself  professes, 
cap.  12.  giving  an  account  of  all  his  icars,  honours,  legislative 
acts,  discipline,  domestic  life,  &c.  »Scc.  Matthew,  therefore, 
is  to  be  consulted  for  tlie  correct  arrangement  of  facts  in  chro- 
nological order  :  I,rKE,  for  a  classification  of  facts  and  events, 
without  any  attention  to  the  order  of  time  in  which  they  oc- 
curred. Many  eminent  historians  have  conducted  their  narra- 
tives in  the  same  way.  See  Rosenmuller.  It  must  not,  how- 
ever, be  forgotten,  that  tliis  evangelist  gives  us  some  very 
valuable  chronological  data  in  several  parts  of  the  three  first 
chapters.    These  shall  be  noticed  in  their  proper  places. 


THE  GOSPEL  ACCORDING  TO  ST.  LUKE. 


[For  Chronological  .Eras,  see  at  the  end  of  the  Acts.] 


CHAPTER  I. 

The  preface,  or  St.  Luke's  private  epistle  to  TTieophilus,  1 — 4.  The  conception  and  birth  of  John  Baptist  foretold  by  the 
angel  Gabriel,  5,  17.  Zacharias  dotcbts,  18.  And  the  angel  declares  he  shall  be  dumb,  till  the  accomplishment  of  the  pre- 
diction, 19 — 25.  Six  inonlhs  after,  the  angel  Gabriel  appears  to  the  Virgin  Mary,  and  jjredicts  the  miracul ous  concep- 
tion and  birth  of  Christ,  26—33.  Mary  visits  her  cousin  Elisabeth,  39 — 45.  Mary's  song  of  exultation  and  praise,  46 — 
56.  John  the  Baptist  is  born,  57—66.  The  prophetic  song  of  his  father  Zacharias,  67 — 79.  John  is  educated  in  the  de- 
sert, 80.    [A.  M.  cir.  4051.    A.  D.  cir.  47.    cir.  Olymp.  CCVL] 

3  'i  It  seemed  good  tome  also,  having  had  perfect  understand- 
ing of  all  tilings  from  the  very  first,  to  write  unto  thee  •  in  or- 
der, f  most  excellent  Theophilus, 

4  s  That  thou  mightest  know  the  certainty  of  those  things 
wherein  thou  hast  been  instructed. 

c  Mark  1.1.     John  15.27— d  Acts  15.  19,  25,  S.     1  Cor.7.40.-c  Act.  11.4.— f  Acui 


FORASMUCH  as  many  have  taken  in  hand  to  set  forth  in 
order*  a  declaration  of  those  things  which  are  most  sure- 
ly believed  among  us, 
2  *>  Even  as  they  delivered  them  unto  us,  which  '  from  the 
beginning  were  eye-witnesses,  and  ministers  of  the  word ; 

B  Acts  1.3.     IThcsa.  1.5.     1  Pel.S.  13.— b  Heb.  2.  3.     1  Peter  5.  L    2  Peter  1.  16 


NOTES. — Verse  1.  Many  have  taken  in  hand]  Great  and 
remarkable  characters  have  always  many  biographers.  So  it 
appears  it  was  with  our  Lord  :  but  as  most  of  these  accounts 
were  inaccurate,  recording  as  facts,  things  which  had  not  hap- 
pened ;  and  through  ignorance  or  design,  mistaking  others, 
especially  in  the  /j/ace  whore  St.  Luke  wrote  ;  it  seemed  cood  to 
the  Holy  Spirit  to  inspire  this  holy  man  with  the  most  correct 
knowledge  of  the  whole  history  of  our  Lord's  birth,  preach- 
ing, miracles,  sufferings,  death,  resurrection,  and  ascension, 
that  the  sincere  upright  followers  of  God,  might  have  a  sure 
foundation,  on  whichthcy  might  safely  build  their  faith.  See 
the  note  on  chap.  ix.  10. 

Most  surely  believed  among  us]  Facts  confirmed  by  the 
fullest  evidence — twv  ncrr\np"(t>opiificva)v  rrpayiiariov.  Every 
thing  that  had  been  done  or  said  by  Jesus  Christ,  was  so  pub- 
tic,  so  plain,  and  so  accredited  by  thousands  of  witnesses,, 
who  could  have  had  no  interest  in  supporting  an  imposture, 
as  to  carry  the  fullest  conviction  to  the  hearts  of  those  who 
heard  and  saw  him,  of  Uie  divinity  of  his  doctrine,  and  the 
truth  of  his  miracles. 

2.  Even  as  they  delivered  them  unto  tis,  which  from  the  be- 
ginning were  eye  icitnesses]  Probably  this  alludes  to  the 
Gospels  of  Matthew  and  Mark,  which  it  is  likely  were  written 
before  St.  Luke  wrote  his ;  and  on  tlie  models  of  which  he 
professes  to  write  his  own  :  and  arr'  ap\rig,  from  the  begin- 
ning, must  mean  from  the  time  that  Christ  first  began  to  pro- 
claim the  glad  tidings  of  the  kingdom;  and  avTovrat,  eye-wit- 
■nesses,  must  necessarily  signify,  those  who  had  been  with  him 
from  the  beginning,  and  conseciuenlly  had  the  best  opportu- 
nities of  knowing  the  truth  of  every  fact. 

Ministers  of  the  word]  Tow  Xnyou.  Some  suppose  that  our 
blessed  iord "is  meant  by  this  phrase:  6  Aovoj,  the  \Vord,  or 
Logos,  is  his  essential  character  in  John  i.  1,  &c.  but  it  does 
not  appear  that  any  of  the  inspirtd  penmen  ever  use  the  word 
in  this  sense  except  John  himself;  for  here  it  certainly  means 


the  doctrine  of  Christ;  and  in  this  sense,  Aoyoj  is  frequently 
used  both  by  the  evangelists  and  apostles. 

3.  Having  had  perfect  understanding]  TlaprjitoXovOriKUTi 
avcoOci',  having  accurately  traced  up — entered  into  the  very 
spirit  of  the  work,  and  examined  every  thing  to  the  bottom; 
in  consequence  of  which  investigation,  I  am  completely  con- 
vinced of  the  truth  of  the  whole.  Though  God  gives  his  Holy 
Spirit  to  all  them  who  ask  him,  yet  this  gift  was  never  design- 
ed to  set  aside  the  use  of  those  faculties  with  which  he  has 
already  endued  the  soul,  and  which  are  as  truly  his  gifts,  as 
the  Holy  Spirit  itself  is.  The  nature  of  inspiration  in  the  case 
of  St.  Luke,  we  at  once  discover :  he  set  himself  by  impartial 
inquiry,  and  diligent  investigation,  to  find  the  whole  truth, 
and  to  relate  nothing  but  the  truth ;  and  the  Sjiirit  of  God  pre- 
sided over,  and  directed  his  inquiries,  so  that  he  discovered  the 
whole  truth,  and  was  preserved  from  every  paiticle  of  error. 

From  the  very  first]  AvuiOev,  from  their  origin  Some 
think  avoidev  shouid,  in  this  place,  be  translated /rtwn  above: 
and  that  it  refers  to  the  inspiration  by  which  St.  Luke  wrote. 
I  prefer  our  translation,  or,  from  the  origin,  which  several 
good  critics  contend  for,  and  which  meaning  it  has  in  some  of 
the  best  Greek  writers,     ^ee  Kypke. 

Theophilus]  As  the  literal  import  of  this  word  is  friend 
if  God,  Seov  0(Aof,  some  have  supposed  that  uniJer  this  name 
Luke  comprised  all  the  followers  of  Christ,  to  w-liom,  es 
friends  of  God,  he  dedicated  this  faithful  history  of  the  life, 
doctrine,  death,  and  resurrection  of  our  Lord.  B"t  <nis  Interpre- 
tation appears  to  have  little  solidity  in  it;  for  if  all  the  follow- 
ers of  Christ  are  addressed,  why  is  the  singular  number 
used  7  and  what  good  end  could  there  be  accomplished  by 
using  a  feigned  name  ?  Besides,  Kparire,  most  excellent, 
could  nevcrbe  applied  in  this  wav,  for  it  evidently  designates 
a  particular  person,  and  one  probably  distinguished  by  his 
situation  in  life ;  though  this  does  not  necessarily  follow  from 
the  title,  which  was  oiten  given  in  the  way  oi  friendship. 
173 


Account  of  Zacharias  the  priest, 


ST.  LUKE. 


and  his  wife  Elisabeth, 


5  rr^HERE  was,  "  in  the  days  of  '  Herod,  the  king  of  Judea, 

M.  a  certain  priest  named  Zacharias,  ^  of  the  course  of 
Abiah ;  and  his  wife  was  of  the  daughters  of  Aaron,  and  her 
name  was  Elisabeth. 

6  And  they  were  both  "  righteous  before  God,  walking  in  all 
the  commandments  and  ordinances  of  the  Lord  blameless. 

7  And  they  had  no  child,  because  that  Elisabeth  was  bai-ren; 
and  they  both  were  now  well  stricken  in  years. 

.Mull  2  I  — '  A  M.  3999.  B.  C.  6.  An.  Olymp.  CXCIII.  3.— b  1  Chron.  24,  10, 
19  Neh  12  4  1^-c  Ocn.  7.  1.  to  17.1.  1  Kings  9.  4.  3  Kin-a  20.  3.  Job  1.1. 
Acts  S3.  1.  &,24.  16.     Hi  1,  3.  6. 


T%e.ophilus  appears  to  have  been  some  very  reputable  Greek 
or  Roman,  who  was  one  of  St.  Luke's  disciples.  The  first 
four  verses  seem  a  private  epistle,  sent  by  the  evangelist 
with  this  history,  which  having  been  carefully  preserved  by 
Theophilus,  was  afterward  found  and  published  with  this 
Gospel. 

4.  Wherein  thou  has  been  instructed]  Karexrjfl/jj — in  which 
thou  hast  been  catechised.  It  appears  that  Theophilus  had 
already  received  the  first  elements  of  the  Christian  doctrine, 
but  had  not  as  yet  been  completely  grounded  in  them.  That 
he  might  know  the  certainty  of  the  things  in  which  he  had 
been  thus  catechised,  by  having  all  the  facts  and  their  proofs 
brought  before  him  era  order,  the  evangelist  sent  him  this 
faithful  and  divinely  inspired  narrative.  Those  who  content 
themselves  with  that  knowledge  of  the  doctrines  of  Christ, 
which  they  receive  from  catechisms  and  schoobnasters,  how- 
ever important  these  elementary  instructions  may  be,  are  ne- 
ver likely  to  arrive  at  such  a  knowledge  of  the  truth,  as  will 
make  them  Wise  unto  salvation,  or  fortify  them  against  the 
attacks  of  infidelity  and  irreligion.  Every  man  should  labour 
to  acquire  the  most  correct  knowledge,  and  indubitable  cer- 
tainty of  those  doctrines,  on  which  he  stakes  his  eternal  sal- 
vation. Some  suppose  that  St.  Luke  refers  here  to  the  imper- 
fect instruction  which  Theophilus  had  received  from  tiie  de- 
fective Gospels  to  which  he  refers  in  verse  \. 

5.  In  the  days  of  Herod  the  king]  This  was  Herod,  sur- 
namcd  the  Great,  the  son  of  Antipater,  an  Idumean  by  birth, 
who  had  professed  himself  a  proselyte  to  the  Jewish  religion, 
but  regarded  no  religion  further  than  it  promoted  his  secular 
interests  and  ambition.  Thus,  for  the  first  time  the  throne  of 
Judah  Was  filled  by  a  person  not  of  Jewish  extraction,  who. 
had  been  forced  upon  the  people  by  the  Roman  government. 
Hence  it  appears  plain,  that  the  prophecy  of  Jacob,  Gen.  xlix. 
10.  was  now  fiiltilled  ;  for  the  sceptre  had  departed  from 
Judah  :  and  now  was  the  time,  according  to  another  pro- 
phecy, to  look  for  the  governor  from  Bethlehem,  who  should 
rule  and  feed  the  people  of  Israel :  Mic.  v.  1,  2.  See  a 
large  account  of  the  family  of  th»Herods  in  the  note  on  Mat- 
thew ii.  1. 

'The  course  of  Abiah]  When  tlae  sacerdotal  families  grew 
very  numerous,  so  that  all  could  not  officiate  together  at  the 
tabernacle,  David  divided  them  into  ticenty  four  c\di&ses,  that 
they  might  minister  by  turns,  1  Chron.  xxiv.  1,  &c.  each 
family  serving  a  whole  week,  2  Kings  xi.  7.  2  Chron.  xxiii.  8. 
Abiah  was  the  eighth  in  the  order  in  which  they  had  been 
originally  established :  1  Chron.  xxiv.  10.  These  dates  and 
persons  are  particularly  mentioned  as  a  full  confirmation  of 
the  truth  of  the  fads  themselves ;  because  any  person  at  the 
time  this  Gospel  was  written,  might  have  satisfied  himself  by 
applying  to  the  family  of  John  the  Baptist,  the  family  of  our 
Lord,  or  the  surrounding  neighbours.  What  a  full  proof  of  the 
Gospel  liistory  !  It  was  published  immediatelt/  after  the  time 
in  which  these  facts  took  place ;  and  among  the  very  people, 
thousands  of  whom  had  been  eye-witnesses  of  them  ;  and 
among  those  too,  whose  essential  interest  it  was  to  have  dis- 
credited them  if  they  could  ;  and  yet,  in  all  that  age,  in  which 
only  they  could  have  been  contradicted  with  advantage,  no 
man  ever  arose  to  call  them  in  question !  What  an  absolute 
proof  was  this  that  the  thing  was  impossible ;  and  that  the 
truth  of  the  Gospel  history  -was  acknowledged  by  all  who 
paid  any  attention  to  the  evidences  it  produced! 

Of  the  daughters  of  Aaron]  That  is,  she  Was  of  one  of  the 
sacerdnial  families.  This  shows  that  John  was  most  nobly 
descended  ;  his  father  was  a  priest,  and  his  mother  the  daugh- 
ter of  a  priest :  and  thus  both  by  father  and  mother,  he  de- 
scended from  the  family  of  Amram,  of  whom  came  Moses, 
Aaron,  and  Miriam,  the  most  illustrious  cliaracters  in  the 
whole  Jewish  history. 

6.  niey  tcere  both  righteous]  Upright  and  holy  in  all  their 
outward  conduct  in  civil  life. 

Before  God]  Possessing  the  spirit  of  the  religion  they  pro- 
fessed ;  exercising  themselves  constantly  in  the  presence  of 
their  Maker,  whose  eye  they  knew  was  upon  all  their  conduct, 
and  who  examined  all  their  motives. 

V/alking  in  all  the  commandments  and  ordinances  of  the 
Lord  blamtless.]  None  being  able  to  lay  any  evil  to  their 
charge.  They  were  as  exemplary  and  conscientious  in  the 
discharge  of  their  religious  duties,  as  they  were  in  the  dis- 
charge of  the  offices  of  civil  life.  What  a  sacred  pair !  they 
made  their  duty  to  God,  to  their  neighbour,  and  to  themselves, 
walk  constantly  hand  m  hand.  See  the  rote  on  Matt.  iii.  15. 
rerhaps  ti/roAai,  commandments,  may  he.-e  mean  the  deca- 
logue; and  OiKaiwuara,  ordinances,  the  ceremonial  and  judi- 
cial laws  which  were  delivered  after  the  decalogue  :  as  all  the 
precepts  delivered  from  Exod.  xxi.  to  xxiv.  are  termed  6iKa. 
ibinara,  judgments  or  ordinances 
174 


8  And  it  came  to  pass,  that  while  he  executed  the  priest's  of- 
fice before  God,  <<  in  the  order  of  his  course, 

9  According  to  the  custom  of  the  priest's  office,  his  lot  was 
"  to  burn  incense  when  he  went  into  the  temple  of  the  Lord. 

10  f  And  the  whole  multitude  of  the  people  were  praying 
without  at  the  time  of  incense. 

11  And  there  appeared  unto  him  an  angel  of  the  Lord,  stand- 
ing on  the  right  side  of  ^  the  altar  of  incense. 

d  I  Chronicle! 
1  Chronicles  23. 
g-  Exodus  30.  1. 


7.  Both  were  now  well  stricken  in  years]  By  the  order  of 
God,  sterility  and  old  age  both  met  in  the  person  of  Elisa- 
beth, to  rencfer  the  birth  of  a  son  (humanly  speaking)  impossi- 
ble. This  was  an  exact  parallel  to  the  case  of  Sarah  and 
Abraham.  Gen.  xi.  30.  xvii.  17.  Christ  must  (by  the  miracu- 
lous power  of  God)  be  born  of  a  virgin  ;  whatever  was  con- 
nected with,  or  referred  to  his  incarnation,  must  be  miracu- 
lous and  impressive.  Isaac -was  his  grand  ^ypfi,  and  therefore 
must  be  born  miraculously — contrary  to  the  common  course 
and  rule  of  nature.  Abraha/n  was  a  hundred  years  of  age. 
Sarah  was  ninety.  Gen.  xvii.  17.  and  it  had  ceased  /o  be  with 
Sarah  after  the  manner  of  women,  Gen.  xviii.  11.  and 
therefore,  from  her  age  and  state,  the  birth  of  a  child  must, 
according  to  nature,  have  been  impossible  ;  and  it  was  thus, 
that  it  might  be  miraculous.  John  the  Baptist  was  to  be  the- 
forerunner  of  Christ ;  his  birth,  like  that  of  Isaac,  must  Uo 
miraculous,  because,  like  the  other,  it  was  to  be  a  representa- 
tion of  the  birth  of  Christ;  therefore  his  parents  were  both 
far  advanced  in  years,  and  besides,  Elisabeth  was  natutallg 
barren.  The  birth  of  these  «A?ee  extraordinary  persons  was 
announced  nearly  in  the  same  way.  God  hfmself  foretels  the 
birth  of  Isaac,  Gen.  xvii.  16.  The  angel  of  the  Lord  announ- 
ces the  birth  of  John  the  Baptist,  Luke  i.  13.  and  six  months 
after,  the  angel  Gabriel,  the  same  angel,  proclaims  to  Mary  the 
birth  of  Christ !  Man  is  naturally  an  inconsiderate  and  in- 
credulous  creature:  he  must  have  extraordinary  thing's  to 
arrest  and  fix  his  attention ;  and  he  requires  well  attested  mi- 
racles from  God,  to  bespeak  and  confirm  his  faith.  Ever" 
person  who  has  properly  considered  the  nature  of  man,  must 
see  that  the  whole  of  natural  religion,  so  termed,  is  little  else 
than  a  disbelief  of  all  religion. 

8.  Before  God]  In  the  temple,  where  God  used  to  manifest  his 
presence,  though  long  before  this  time,  he  had  forsaken  it ; 
yet  on  this  important  occasion,  the  angel  of  his  presence  had 
visited  it. 

9.  His  lot  was,  &c.]  We  are  informed  in  the  Talmud,  that 
it  was  the  custom  of  the  priests  to  divide  the  difi"erent  func- 
tions of  the  sacerdotal  office,  among  themselves,  by  lot :  and 
in  this  case  the  decision  of  the  lot  was,  that  Zacharfas  should 
at  that  time  burn  the  incense  before  the  Lord  in  the  holy  place. 

10.  The  whole  multitude — were  praying]  The  incense 
was  itself  an  emblem  of  the  prayers  anil  praises  of  the  peo- 
ple of  God  ;  see  Psal.  cxli.  2.  Rev.  viii.  1.  While  there- 
fore the  rite  is  performing  by  the  Priest,  the  people  are 
employed  in  the  thing  signified.  Happy  the  people  who  at- 
tend to  the  spirit  as  well  as  the  letter  of  every  divine  institu- 
tion !  Incense  was  burnt  twice  a  day  in  the  temple,  in  the 
morning  and  in  the  evening,  Exod.  xxx.  7,  8.  but  the  evange- 
list docs  not  specify  the  time  of  the  day  in  which  this  transac- 
tion took  place.    It  was  probably  in  the  morning. 

11.  There  appeared— an  angel  of  the  Lord].  There  had 
been  neither  prophecy  nor  angelic  ministry  vouchsafed  to 
this  people  for  about  4tK)  years.  But  now,  as  the  Suii  of  right- 
eousness is  about  to  rise  upon  tliem,  the  day-spring  from  on 
high  visits  them,  that  they  may  be  prepared  for  that  kingdom 
of  God  which  was  at  hand.  Every  circumstance  here  is  worthy 
of  remark  :  1.  That  an  angel  should  now  appe&r,  as  such  a 
favour  had  not  been  granted  for  40O  years.  2.  The  person  to 
whom  this  angel  was  sent — one  of  the  priests.  The  sacer- 
dotal office  itself  pointed  out  the  Son  of  God  till  he  came : 
by  him  it  was  to  be  completed,  and  in  him  it  was  to  be  eternal- 
ly established : — Thou  art  a  priest  for  ever,  Psal.  ex.  4.  3.  The 
place  in  which  the  angel  appeared — Jerusalem;  out  of  which 
the  word  of  the  Lord  should  go  forth,  Isaiah  ii.  3.  and  not  at 
Hebron,  in  the  hill  country  of  Judea,  where  Zacharias  lived, 
ver.  39.  which  was  the  ordinary  residence  of  the  priest.  Josh, 
xxi.  11.  where  there  could  have  been  few  witnesses  of  this 
interposition  of  God,  and  the  effects  produced  by  it.  4.  The 
place  where  he  was  when  the  angel  appeared  to  him — in  the 
temple;  which  was  the  place  where  God  was  to  be  sought; 
the  place  of  his  residence,  and  a  type  of  the  human  nature 
of  the  blessed  Jesus,  John  ii.  21.  6.  The  time  in  which  this 
was  done — the  solemn  hour  of  public  prayer.  God  has  al- 
ways promised  to  be  present  with  those  who  call  upon  him. 
When  the  people  and  the  priest  go  hand  in  hand,  and  heart 
with  heart,  to  the  house  of  God,  the  angel  of  his  presence 
shall  surely  accompany  them,  and  God  shall  appear  among 
them.  6.  The  employment  of  Zacharias  when  the  angel  ap- 
peared— he  was  burning  incense,  one  of  the  most  sacred  and 
mysterious  functions  of  the  Levitical  priesthood,  and  which 
typified  the  intercession  of  Christ ;  confer  Heb.  vii.  25.  with 
chap.  ii.  24.  7.  The  long  continued  and  publicly  known 
dmnbness  of  the  priest,  who  doubted  the  word  thus  miracu- 
lously sent  to  him  from  the  Lord  :  a  solemn  intimation  of 
what  God  would  do  to  all  those  who  would  not  beiieve  in  the 
Lord  Jesus.    Every  mouth  shall  be  stopped. 


T)ie  birth  and  character  of 


CHAPTER  I. 


John  the  Baptist  are  Jbreiotd. 


12  And  when  Zacharisis  saw  him,  "  he  was  troubled,  and  fear 
fell  upon  him. 

13  But  the  angel  said  unto  him,  Fear  not,  Zacharins  :  for  thy 
prayer  is  heard ;  and  thy  wife  Elisabeth  shall  bear  thee  a  son, 
and  bthou  shalt  call  his  name  Xolin. 

14  And  thou  shalt  have  joy  and  gladness  ;  and  °  many  shall 
rejoice  at  his  birth. 

15  For  he  shall  be  great  in  the  sight  of  the  Lord,  and  dsliall 
drink  neither  wine  nor  strong  drink;  and  he  siiall  be  tilled 
with  the  Holy  Ghost,  "  even  from  his  mother's  womb. 

16  f  And  many  of  the  children  of  Israel  shall  he  turn  to  the 
Lord  their  Rod. 

17  s  And  he  shall  go  before  him  in  the  spirit  and  power  of 
Elias,  '^  to  t''>rn  the  hearts  of  the  fathers  to  the  children,  and 
the  disobedient  i  to  the  wisdom  of  the  just;  to  make  ready  a 
people  prepared  for  the  Lord. 

b  Ver.  60,  m.-c  ' 
15— f  Mai.  4.5,6. 


12.  Zockarias — was  troubled]  Or,  confounded  at  his  sudden 
and  unexpected  appearance,  and  fear  fell  upon  him,  lest  this 
heavenly  messenger  were  come  to  denounce  the  judgments  of 
God  against  a  faithless  and  disobedient  people,  wlio  had  too 
loiig  and  too  well  merited  them. 

13.  Thy  prayer  is  heard]  This  probably  refers,  1st.  To  the 
frequent  prayers  which  he  had  offered  to  God  for  a  son  ;  and, 
2dly.  To  those  which  he  had  oflV>red  for  the  deliverance  and 
consolation  of  Israel.  Tliey  are  all  heard — thou  shalt  have  a 
son,  and  Israel  shall  be  saved.  If  fervent,  faithful  prayers 
be  not  immediately  answered,  they  shoiild  not  be  considered 
as  lost ;  all  such  are  heard  by  the  Lord,  are  registered  in  hea- 
ven, and  shall  be  answered  in  the  most  effectual  way,  and  in 
the  best  time.  Answers  to  prayer  are  to  be  received  by  faith ; 
but  faith  should  not  only  accompany  prayer  while  offered  on 
earth,  but  follow  it  all  its  way  to  the  throne  of  grace,  and  stay 
with  it  befoi-e  the  throne  till  dismissed  with  its  answer  to  the 
waiting  soul. 

Thou  shalt  call  his  name  John.]  For  the  proper  exposition 
ifi  this  name,  see  on  Mark  i.  4.- 

A.  Thou,  shalt  have  joy,  &c.]  Erai  Xipa  ooi.  He  will  be  joy 
and  gladness  to  thee.  A  child  of  prayer  and  faith  is  likely  to 
be  a  source  of  comfort  to  his  parents.  Were  proper  attention 
paid  to  this  point,  there  would  be  fewer  disobedieyit  children 
in  the  world;  and  the  number  of  broken-hearted  parents 
would  be  lessened.  But  what  can  be  expected  from  the  majo- 
rity of  matrimonial  connexions  begun  without  the  fear  of 
God,  and  carried  on  without  his  love. 

Many  shall  rejoice  at  his  birth.]  lie  shall  be  the  minister  of 
God  for  good  to  multitudes,  who  shall,  through  his  preaching, 
be  turned  from  the  error  of  their  ways,  and  converted  to  God 
their  Saviour. 

1.5.  He  sknll  be  great  in  the  sight  of  the  Lord]  That  is,  be- 
fore Jesus  Christ,  whose  forerunner  he  shall  be,  or  he  shall 
be  a  truly  great  persott,  for  so  this  form  of  speech  may  imply. 

Neither  wi7ie  nor  strong  drink]  TtKepa,  i.  e.  all  fermented 
liquors  which  have  the  property  of  intoxicating,  or  producing 
drunkenness.  The  original  word  criKtpa,  sikera,  comes  from 
the  Hebrew  litf  shakar,  to  inebiiale.  "Any  inebriating 
liquor,"  says  St.  Jerom,  (Epis.  ad  Nepot.)  "  is  called  sicera, 
whether  made  of  corn,  apples,  honey,  dates,  or  any  other 
fruits."  One  of  the  four  prohibited  liquors  among  the  East- 
Indian  Moslimans,  is  called  sikkir.  "  Sikkir  is  made  by 
steeping  fresh  dates  in  water  till  they  take  effect  in  sweeten- 
ing it:  this  liquor  is  abominable  and  unlawful."  Hedaya, 
vol.  iv.  p.  158.  Probably  this  is  the  very  liquor  referred  to  in 
the  text.  In  the  Institutes  of  Menu  it  is  said,  "  inebriating 
liquor  may  be  considered  as  of  three  principal  sorts :  that 
extracted  from  the  dregs  of  sugar,  that  extracted  from  bruised 
rice,  and  that  extracted  from  the  floirers  of  the  madhuca  :  as 
one,  so  are  all :  they  shall  not  be  tasted  by  the  chief  of  the 
twice-born,"  chap.  xi.  Inst.  95.  Twice-born  is  used  by  the 
Brahmins  in  the  same  sense  as  being  born  again  is  used  by 
Christians.  It  signifies  a  spiritual  regeneration.  From  this 
word  comes  our  English  term  cider,  or  sider,  a  beverage  made 
of  the  fermented  juice  of  apples.     See  the  note  on  Lev.  x.  9. 

Shall  be  filed  with  the  Holy  Ghost]  Shall  be  divinely  de- 
signaled  to  this  particular  office,  and  qualified  for  it  from 
his  mother's  womb,  from  the  instant  of  his  birth.  One  MS. 
two  Versions,  and  four  of  the  primitive  Fathers  read  ev  rri 
KoXia,  IN  the  womb  of  his  mofher — intimating  that  even  before 
he  should  be  born  into  the  world,  the  Holy  Spirit  should  be 
communicated  to  him.  Did  not  this  take  place  on  the  saluta- 
tion of  the  Virgin  Mary  ;  and  is  not  this  what  is  intended  ver. 
44  ?  To  be  filled  with  the  Holy  Ghost,  implies  having  the  soul 
influenced  in  all  its  powei-s,  with  the  illuminating,  strength- 
ening, and  sanctifying  energy  of  the  Spirit. 

16.  Many  of  the  children  of  Israel  shall  he  turn]  See  this 
prediction  fulfilled,  chap.  iii.  ver.  10 — 18. 

17.  He  shall  go  before  him]  Jesus  Christ,  in  the  spirit  and 
power  of  Elijah;  he  shall  resemble  Elijah  in  his  retired  and 
artstere  manner  of  life,  and  in  his  zeal  for  the  truth,  reproving 
even  princes  for  their  crimes;  compare  1  Kings  xxi.  17 — 24. 
with  Matt.  xiv.  4.  It  was  on  these  accounts  that  the  prophet 
Malachi,  chap.  iv.  6.  had  likened  John  to  this  prophet.  See 
also  Isa.  xl.  3.  and  Mai.  iv.  5,  G. 

To  turn  tlie  hearts  of  the  fathers]  Gross  ignorance  had 
taken  place  in  the  hearts  of  the  Jewish  people,  they  needed  a 


18  H  And  Zacharias  said  unto  the  angel,  i^  Whereby  shall  1 
know  this?  for  I  am  an  old  man,  and  my  wife  well  strickeil 
in  years. 

19  And  the  angel  answering  said  unto  him,  I  am  '  Gabriel, 
that  stand  in  the  presence  of  God  ;  and  am  sent  to  speak  unto 
thee,  and  to  show  thee  these  glad  tidings. 

20  And,  behold,  "*  thou  shalt  be  dumb,  and  not  able  to  speak, 
until  the  day  that  these  things  shall  be  performed,  because  thou 
believest  not  my  words  which  shall  be  fulfilled  in  their  season. 

21  And  the  people  waited  for  Zacharias,  and  marvelled  that 
he  tarried  so  long  in  the  temple. 

22  And  when  he  came  out,  he  could  not  speak  unto  them : 
and  they  perceived  that  he  luid  seen  a  vision  in  the  temple : 
for  he  beckoned  unto  them,  and  remained  speechless. 

23  And  it  came  to  pas.<i,  that,  as  soon  as  "  the  days  of  his  mi- 
nistration were  accomplished,  he  departed  to  his  own  house, 

e  M«l.4.  3.  Mat!  U.  14.  Mark  9.  l3--h  Eoclus.  48.  10.-1  Or,  by.-t  Oen.  17. 
17.-iniin.9,  IB.  feDLM.^,  23.  .Matl.WlO.  Heb.  1.  14.— ni  Ez»k.  3.  £6.  &  84.  27.— 
nSeeZKinsrs  11.5.     1  dliron.  9.  2n. 


divine  instructer :  John  is  announced  as  such  :  by  his  preach- 
ing, and  manner  of  life,  all  classes  among  the  people  should 
be  tauglit  tlie  nature  of  their  several  places,  and  the  duties  re- 
spectively incumbent  upon  them.  See  chap.  iii.  10,  &c.  In 
these  things  the  greatness  of  John,  mentioned  verse  15.  is 
pointed  out.  Nothing  is  liu\y  great  but  what  is  so  in  the  sight 
of  God :  John's  greatness  arose,  1st.  From  the  plenitude  of 
God's  Spirit  which  dwelt  in  him.  2.  From  his  continual  self- 
denial,  and  taking  np  his  cross.  3.  From  his  ardent  zeal  to 
make  Christ  known.  4.  From  his  fidelity  and  courage  in  re- 
buking vice.  5.  From  the  reformation  which  he  was  the  in- 
strument of  effecting  among  the  people ;  reviving  among  thern 
the  spirit  of  the  pati-iarchs,  and  preparing  their  hearts  to  re- 
ceive the  Lord  Jesus.  To  turn  the  hearts  of  the  fathers  to 
their  children.  By  a  very  expressive  figure  of  speech,  Abra- 
ham, Isaac,  and  Jacob,  and  the  rest  of  the  patriarchs,  are  re- 
presented here  as  having  their  hearts  alienated  from  the  Jews, 
their  children,  because  of  their  unbelief  and  disobedience; 
but  that  the  Baptist  should  so  far  succeed  in  converting  them 
to  the  Lord  their  God,  that  these  holy  men  should  again  look 
\ipnn  them  with  delight,  and  acknowledge  them  for  their  chil- 
dren. Some  think  that  by  the  children  the  Gentiles  aro 
meant,  and  by  the  fathers,  the  Jews. 

The  disobedient]  Or  unbelieving,  ajrciOci;,  the  persons  who 
would  no  longer  credit  the  predictions  of  the  prophets,  rela- 
tive to  the  manifestation  of  the  Messiah.  Unbelief  and  diso- 
bedience are  so  intimately  connected,  that  the  same  word  iiv 
the  Sacred  Writings  often. serves  for  both. 

18.  Whereby  shall  I knoic  this?]  All  things  are  possible  to 
God  :  no  natural  impediment  can  have  any  power  when  God- 
has  declared  he  will  accomplish  his  purpose.  He  has  a  right 
to  be  believed  on  his  own  word  alone  ;  and  it  is  impious,  when 
we  are  convinced  that  it  is  his  word,  to  demand  a  sign  or 
pledge  for  its  fulfilment. 

19.  I  am  Gabriel]  This  angel  is  mentioned,  Dan.  viii.  16.  ix. 
21.  The  original  "jNi-i^J  is  exceedingly  expressive  :  it  is  com- 
pounded of  nii3J  geburah,  and  '?N  el,  the  might  of  the  strong 
God.  An  angel  with  such  a  name  was  exceedingly  proper 
for  the  occasion  ;  as  it  pointed  out  that  nil-prevalent  power  by 
which  the  strong  God  could  accomplish  every  purpose,  and 
subdue  all  things  to  himself. 

l^hnt  stand  in  the  presence  of  God]  This  is  in  allusion  to 
the  case  of  the  prime  minister  of  an  eastern  monarch,  who 
alone  has  access  to  his  master  at  all  times  :  and  is  therefore 
said,  in  the  eastern  phrase,  to  see  the  presence,  or  to  be  in  the 
presence.  From  the  allusion  we  may  conceive  the  angel  Ga- 
briel to  be  in  a  state  of  high  favour  and  trust  before  God. 

20.  Thou  shalt  be  dumb]  Ttiofrcof,  silent;  this  translation  is 
literal;  the  angel  immediately  explains  it,  thou  shalt  not  be 
able  to  speak.  Dumbness  ordinarily  proceeds  from  a  natural 
imperfection  or  debility  of  the  organs  of  speech ;  in  this  case 
there  was  no  natural  weakness  or  unfitness  in  those  organs ; 
but  for  his  rasli  and  unbelieving  speech,  silence  is  imposed 
upon  him  by  the  Lord,  and  he  shall  not  be  able  to  break  it  till 
tlie  power  that  has  silenced  him  gives  him  again  the  permis- 
sion to  speak !  Let  those  who  are  intemperate  in  the  use  of 
their  tongues,  behold  here  the  severity  and  mercy  of  the 
Lord;  nine  months'  silence  for  07te  intemperate  speech! 
Many,  by  giving  way  to  the  language  of  unbelief,  have  lost 
the  language  of  praise  and  thanksgiving  for  months,  if  not 
years ! 

21.  The  people  waited]  The  time  spent  in  burning  the  in- 
cense was  probably  about  half  on  hour,  during  which  there 
was  a  profoiind  silence,  as  the  people  stood  without  engaged 
in  mental  prayer.  To  this  there  is  an  allusion  in  Rev.  viii. 
1—5.  Zacharias  had  spent,  not  only  the  time  necessary  for 
burning  the  incense,  but  also  that  which  the  discourse  be- 
tween him  and  the  angel  took  up. 

22.  They  perceived  that  he  had  seen  a  vision]  As  the  sanc- 
tuary was  separated  from  the  court  by  a  great  vail,  the  peo- 
ple could  not  see  what  passed;  but  they  understood  this  from 
Zacharias  himself,  who,  n"  Siai/evoiv,  made  signs,  or  nodded 
unto  them  to  that  purpose.  Signs  are  the  only  means  by 
which  a  dumb  man  can  convey  his  ideas  to  others. 

23.  As  soon  as  the  days  of  his  ministration  were  accomplish- 
ed] Each  family  of  the  priesthood  officiated  one  whole  week. 
2  Kings  xi.  17. 

There  is  something  very  instructive  in  the  conduct  of  thia 
'75 


The  angel  Gabnci  appears 


ST.  LUKE. 


to  the  rxrgin  Mary. 


24  11  And  after  those  days,  his  wife  Elisabeth  conceived,  and 
hid  herself  five  months,  saying, 

25  Thus  hath  the  Lord  dealt  with  me  in  the  days  wherein  he 
loolted  on  me,  to  "  take  away  my  reproach  among  men. 

26  It  And  in  the  sixtli  month  Die  angel  Gabriel  was  sent  from 
God  unto  a  city  of  Galilee,  named  Nazareth, 

27  To  a  virgin  ^  espoused  to  a  man  whose  name  was  Joseph, 
of  the  house  of  David  ;  and  the  virgin's  name  was  Mary. 

28  And  the  angel  came  in  unto  her,  and  s?id,  '^  Hail,  thou  that 
art  ^  highly  favoured, "  the  Lord  is  with  thee  :  blessed  art  thdu 
among  women. 

29  And  when  she  saw  him,  f  she  was  troubled  at  his  saying, 
and  cast  in  her  mind  what  manner  of  salutalion  this  should  be. 


dOr.g 


30.23.     Isa.  4.1.  &  54. 1.4.— b  Mutt,  1.18.  Ch.2.4,  0.— c  Dan.  9.a3.&  10  19.— 
cioMsly  ncoepled,  or,  much  jracc.i.  See  Ver.  30.— e  Jiid^.S  12.— f  Ver.  12.— 
7.14.   Malt.  1.21. A.M. 4000.  B.C. 5.   An.Olymp.CXClII.3. 


priest;  had  he  not  loved  the  service  he  was  engaged  in,  lie 
might  have  made  the  loss  of  his  speech  a  pretext  for  imme- 
diately quitting  it.  But  as  he  was  not  thereby  disabled  from 
fulfilling  the  sacerdotal  function,  so  he  sa.v  he  was  bound  to 
continue  till  his  ministry  was  ended ;  or  till  God  had  given 
him  a  positive  dismission.  Preachers  who  give  up  their  la- 
bour in  the  vineyard  because  of  some  trifling  bodily  disorder 
by  which  they  ai-e  afflicted,  or  through  some  inconvenience 
in  outward  circumstances,  which  the  follower  of  a  cross- 
bearing,  crucified  Lord  should  not  men*-on,  show  that  they 
either  never  had  a  proper  concern  for  the  honour  of  their 
Master  or  for  the  salvation  of  men  ;  or  else  that  they  have 
lost  the  spirit  of  their  Master,  and  the  spirit  of  their  work. 
Again,  Zacharias  did  not  hasten  to  his  house  to  tell  his  wife 
the  good  news  that  he  had  received  from  heaven,  in  which 
she  was  certainly  very  much  interested :  the  angel  had  pro- 
niispd  that  all  his  words  should  be  fulfllhd  in  their  season, 
and  for  this  season  he  patiently  waited  ii.  the  path  of  duty. 
He  had  engaged  in  the  work  of  the  Lord,  and  must  pay  no 
attention  to  any  thing  that  was  likely  to  mar  or  interrupt 
his  religious  service.  Preachers  who  pn  ess  to  be  called  of 
God  to  labour  in  the  word  and  doctrine,  and  who  abandon 
their  work  for  filthy  lucre's  sake,  are  the  most  contemptible 
of  mortals,  and  traitors  to  their  God. 

24.  Hid  herself  five  7nontfis']  That  she  n  ight  have  the  full- 
est proof  of  the  accomplishment  of  God's  pi'omise,  before  she 
appeared  in  public,  or  spoke  of  her  mercies. 

25.  To  take  away  my  reproach]  As  fruitfulness  was  a  part 
of  the  promise  of  God  to  his  people.  Gen.  x  'ii.  6.  and  children, 
on  this  account,  being  considered  as  a  particular  blessing  from 
heaven,  Exod.  xxiii.  26.  Lev.  xxvi.  9.  Psal.  cxxvii.  3.  so  bar- 
renness was  considered  among  the  Jews  as  a  reproach,  and  a 
token  of  the  disapprobation  of  the  Lord.  1  Sam.  i.  6.  But 
see  ver.  36. 

26.  A  city  of  Galilee]  As  Joseph  and  Mary  were  both  of  the 
family  of  David,  the  patrimonial  estate  of  which  lay  in  Beth- 
lehem, it  seems  as  if  the  family  residence  should  have  been 
in  that  city,  and  not  in  Nazareth ;  for  we  find  that  even  after 
the  return  from  the  captivity,  the  several  families  went  to  re- 
side in  those  cities,  to  which  they  origina'ly  belonged.  See 
Neh.  xi,  3.  but  it  is  probable  that  the  holy  family  removed  to 
Galilee,  for  fear  of  exciting  the  jealousy  of  Herod,  who  had 
usurped  that  throne  to  which  they  had  an  indisputable  right. 
See  on  chap.  ii.  39.  thus  by  keeping  out  of  the  way,  they  avoid- 
ed the  effects  of  his  jealousy. 

27.  To  a  virgin  espoused,  &c.]  See  on  Matt.  i.  18.  and  23. 
The  reflections  of  pious  father  Q,uesnel  on  this  subject  are 
worthy  of  serious  regard.  At  length  the  moment  is  come 
which  is  to  give  a  son  to  a  virgin,  a  saviour  to  the  world,  a 
pattern  to  inanhiyid,  a  sacrifice  te  sinners,  a  temple  to  the 
divinity,  and  a  new  principle  to  the  new  world.  This  angel  is 
sent  from  God,  not  to  the  palaces  of  the  great,  but  to  a  poor 
maid,  the  wife  of  a  carpenter.  The  Son  of  God  comes  to 
humble  th?  proud,  and  to  honour  poverty,  weakness,  and  coti- 
tempt.  He  chooses  an  obscure  place  fw  the  mystery  which  is 
most  glorious  to  his  humanity,  its  union  with  the-  Divinity, 
and  for  that  which  is  most  degrading  (his  sufferings  and 
death)  he  will  choose  the  greatest  city  !  Hov/  far  are  men  from 
such  a  conduct  sis  this. 

28.  And  the  angel  came  in  unto  her]  Some  think  that  all 
this  business  was  transacted  in  a  vision ;  and  that  there  was 
no  personal  appearance  of  the  angel.  When  divine  visions 
were  given,  they  are  announced  as  such,  in  the  sacred  vtri- 
tings;  nor  can  we  with  safety  attribute  ai  y  thing  to  a  vision, 
where  a  divine  communication  is  made ;  unless  it  be  specified 
as  such  in  the  text. 

Hail]  Analogous  to  Peace  be  to  thee~Ma.y  thou  enjoy  all 
possible  blessings ! 

Highly  favoured]  As  being  chosen  in  preference  to  all  the 
women  upon  earth,  to  be  the  mother  of  the  Messiah. 

The  Lord  is  with  thee]  Thou  art  about  to  receive  the  most 
convincing  proofs  of  God's  peculiar  favour  towards  tliee. 

Blessed  art  thou  among  women.]  That  is,  thou  art  favoured 
beyond  all  others. 

29.  She  was  troubled  at  his  saying]  The  glorious  appear- 
ance of  the  heavenly  messenger,  filled  her  with  amazement; 
and  she  was  puzzled  to  find  out  the  purport  of  his  speech. 

o,  i'lou—shalt  call  his  name  JESUS.]  See  on  Matt.  j.  20, 
il.  and  here  on  chap.  ii.  2L 

r^^^'J^?  sAaW  6e  great]  Behold  the  greatness  of  the  Man 

i/tirist  Jesus:  1st.  Because  that  human  nature  that  should  be 

176 


30  And  the  angel  said  unto  her.  Fear  not,  Mary ,  for  thou  hast 
found  favour  with  God. 

31  s  And  behold,  thou  shalt  conceive  in  thy  womb,  and  bring 
forth  a  son,  and  h  shalt  call  his  name  JESUS. 

32  He  shall  be  great,  ■  and  shall  be  called  the  Son  of  the  High- 
est :  and  k  the  Lord  God  shall  give  unto  him  the  throne  of  his 
father  David : 

33  1  And  he  shall  reign  over  the  house  of  Jacob  for  ever  :  and 
of  his  kingdom  there  shall  be  no  end. 

34  Then  said  Mary  unto  the  angel,  How  shall  this  be,  seeing 
1  know  not  a  man"? 

35  And  the  angel  answered  and  said  unto  her,  ""  The  Holy 
Gliost  shall  come  upon  thee,  and  the  power  of  the  Highest  shall 

hCh.2.21.— iMa 
Rev.  3.  7.— 1  Dan.  S 
m  Malt.  1.20. 

born  of  the  Virgin,  was  to  be  united  with  the  divine  natiire. 
2dly.  In  consequence  of  this,  that  human  nature  should  be 
called  in  a  peculiar  sense,  the  So.v  of  the  most  high  God  ;  be- 
cause God  would  produce  it  in  her  womb,  without  the  inter- 
vention of  man.  3.  He  shall  be  the  everlasting  Head  and 
Sovereign  of  his  chui-ch.  4.  His  government  and  kingdom 
shall  be  eternal.  Revolutions  may  destroy  the  kingdoms  of 
the  earth,  but  the  powers  and  gates  of  hell  and  death  shall 
never  be  able  to  destroy  or  injure  the  kingdom  of  Christ.  His 
is  the  only  dominion  that  shall  never  have  an  end.  The  an- 
gel seems  hei-e  to  refer  to  Isa.  ix.  7.  xvi.  5.  Jer.  xxiii.  5.  Dan; 
ii.  44.  vii.  14.  All  which  prophecies  speak  of  the  glory,  extent, 
and  perpetuity  of  the  evangelical  kingdom.  The  kingdom  of 
grace,  and  the  kingdom  of  glory,  form  the  endless  government 
of  Christ. 

33.  7'he  house  of  Jacob]  All  who  belong  to  the  twelve  tribes, 
the  whole  Israelitish  people. 

34.  Seeing  I  knoic  not  a  man]  Or,  husband.  As  she;  was 
only  contracted  to  Joseph,  andnot  as  yet  married,  she  knew 
that  this  conception  could  not  have  yet  taken  place ;  and  she 
modestly  inquires  by  what  means  the  promise  of  the  angel  is 
to  be  fulfilled,  in  order  to  regulate  her  conduct  accordingly. 

35.  The  Holy  Ghost  shall  come  upon  thee]  This  conception 
shall  take  place  suddenly,  and  the  Holy  Spirit  himself  shall  be 
the  grand  oper.ator.  The  power,  Swa/iis,  the  miracle  working 
power,  of  the  Most  High  shall  overshadow  thee,  to  accomplish 
this  purpose,  and  to  protect  thee  from  danger.  As  there  is  a 
plain  allusion  to  the  Spirit  of  God  brooding  over  the  face  of 
the  waters,  to  render  them  prolifi,c,  Gen.  i.  2.  1  am  the  more 
firmly  established  in  the  opinion  advanced  on  Matt.  i.  20.  that 
the  rudiments  of  the  h  uman  nature  of  Christ  was  a  real  creation, 
in  the  womb  of  the  Virgin;  by  the  energy  of  the  Spirit  of  God. 

Therefore  also  that  holy  thing  (or  person)  shall  he  called  the 
Son  of  God.]  We  may  plainly  perceive  here,  that  the  angel 
does  not  give  the  appellationof  So7i  of  God  to  the  divine  na- 
ture of  Christ;  but  to  that  holy  person  or  thing,  to  aytov, 
which  was  to  be  born  of  the  Virgin,  by  the  energy  of  the  Holy 
Spirit.  The  divine  nature  could  not  be  born  of  the  Virgin ; 
the  human  nature  was  born  of  her.  The  divine  nature  had 
no  beginning  ;  it  was  God  manifested  in  the  flesh,  1  Tim.  iii. 
16.  it  was  that  Word  which  being  in  the  beginning  (from  eter- 
nity) with  God,  John  i.  2.  was  afterward  made  flesh,  (became 
manifest  in  human  nature)  and  tabernacled  among  us,  John 
i.  14.  Of  this  divine  nature  the  angel  does  not  particularly 
speak  here,  but  of  the  tabernacle  or  shrine,  which  God  was 
now  preparing  for  it,  viz.  the  holy  thing,  that  was  to  be  born 
of  the  Virgin.  7'wo  natures  must  ever  be  distinguished  in 
Christ :  the  human  nature,  in  reference  to  which  he  is  the 
Son  of  God,  and  inferior  to  him,  Mark  xiii.  32.  John  v.  19. 
xiv.  2!3.  and  ihe  divine  nature,  which  was  from  eternity,  and 
equal  to  God,  John  i.  1.  x.  30.  Rom.  ix.  5.  Col.  i.  16—18.  It  is 
true,  tliat  to  Jesus  the  Christ,  as  he  appeared  among  men, 
every  characteristic  of  the  divine  nature  is  sometimes  attri- 
buted, without  appearing  to  make  any  distinction  between 
the  divine  and  human  natures ;  but  is  there  any  part  of  the 
Scriptures  in  which  it  \s  plainly  said  that  the  divine  nature 
of  Jesus  was  the  Son  of  God  7  Here  1  truat  I  may  be  permit- 
ted to  say,  with  all  due  respect  for  those  who  differ  from  me, 
that  the  doctrine  of  the  eternal  Sonship  of  Christ  is,  in  my 
opinion,  anti-scriptural,  and  highly  dangerous ;  this  doctrine  I 
reject  for  the  following  reasons  : 

1st.  Ihave  not  been  able  to  find  any  express  declaration  in 
the  Scriptures  concerning  it. 

2dly.  If  Christ  be  the  Son  of  God  as  to  his  divine  nature, 
then  he  cannot  be  eternal:  for  son  implies  Bl  father ;  and 
father  implies,  in  reference  to  son,  precedency  in  time,  if  not 
in  nature  too. — Father  and  son,  imply  the  idea  of  generation  ; 
and  generation  implies  a  time  in  which  it  zcas  effected,  and 
time  also  antecedent  to  such  generation. 

3dly.  If  Christ  he  the  Son  of  God,  as  to  his  divine  nature,  then 
the  Father  is  of  necessity  prior,  consequently  superior  to  him. 

4thly.  Again,  if  this  divine  nature  were  begotten  of  the 
Father,  then  it  must  be  in  time ;  i.  e.  there  was  a  period  in 
which  it  did  not  exist,  and  a  period  when  it  began  to  exist. 
This  destroys  the  eternity  of  our  blessed  Lord,  and  robs  him 
at  once  of  his  Godhead. 

5thly.  To  say  that  he  was  begotten  from  all  eternity,  is  in 
my  opinion  absurd ;  and  the  phrase  eternal  Son,  is  a  positiva 
self-contradiction.  Eternity  is  that  which  has  had  no  begin- 
ning,  nor  stands  in  any  reference  to  time.  Son  supposes 
time,  generation,  and  father ;  and  time  also  antecedent  to 


Alary  tisils  her 


CHAPTER  I. 


cousin  Klinabeth. 


overahadow  thee  ;  therefore  also  that  holy  thing  which  shall 
be  born  of  thee,  shall  be  called  •  the  Son  of  God. 

36  And  behold,  thy  cousin  Elisabeth,  she  hath  also  conceived 
a  son  in  her  old  age ;  and  this  is  the  sixth  month  with  her,  who 
was  called  barren. 

37  For  bwith  God  nothing;  shall  be  impossible. 

38  And  Mary  said.  Behold  the  handmaid  of  the  Lord ;  be  it 
anto  me  according  to  thy  word.  And  the  angel  departed  from 
her. 

39  T  And  Mai-y  arose  in  those  days,  and  went  into  the  hill 
country  with  haste,  '^  into  a  city  of  Juda  ; 

40  And  entered  into  llie  house  of  Zacharias,  and  saluted  Eli- 
sabe'th. 

41  And  it  came  to  pass,  that,  when  Elisabeth  heard  the  salu- 
tation of  Mary,  the  babe  leaped  in  her  womb ;  and  Ehsabeth 
was  filled  with  the  Holy  Ghost: 

42  And  she  spake  out  with  a  loud  voice,  and  said,  ^  Blessed 
art  thou  among  women,  and  blessed  in  the  fruit  of  thy  womb. 

43  And  whence  is  this  to  me,  that  tiie  mother  of  my  Lord 
should  come  to  me  1 

44  For,  lo,  as  soon  as  the  voice  of  thy  salutation  sounded  in 
mine  eare,  the  babe  leaped  in  my  v.'nmb  for  joy. 

45  And  blessed  j's  she  "  that  believed  ;  for  there  shall  be  a  per- 
formance of  those  things  whicli  were  told  her  from  the  Lord. 

aM«lt.l4.33.  t36.S!,6«.    Mark  I  1.    .Tohn  1.34.8c  ai.ni.  ArisS.S?.  Rom.  1.  4.— 
bden  IS  14.  Jef.33.17.  Z«:h  3.6.   Mait.iS.a;.   Mark  10  ?7.  Ch  13  57    Rom  4  21.— 
cTosh  21.9,  10,  U.— d  Ver.:B.  .Iudg.3.a).—e  Ur.whirh  believcl  thai  there.— fl  Sam. 
►  2,1.  p3  34.2,3.  &3S. 9.  Hab.3,lS.-«  1  .Sarn.l.ll.    P3.13S.G. 


such  generation.  Therefore  the  conjunction  of  tliese  two 
terms  Son  and  eternity  is  absolutely  impossible,  as  they  imply 
essentially  dili'erent  a+id  opposite  ideas. 

The  enemies  of  Christ's  divinity  have,  in  all  ages,  availed 
themselves  of  (his  incautious  method  of  treating  this  subject, 
and  on  this  ground,  have  ever  had  t!ie  advantage  of  the  de- 
fenders of  the  godhead  of  Christ.  This  doctrine  of  the  eternal 
Sonship  doslroys  the  deity  of  Christ ;  now,  if  his  deity  be 
taken  away,  the  whole  Gospel  scheme  of  redemption  is  ruined. 
On  this  ground,  the  atonement  of  Christ  cannot  have  been  of 
infinite  merit,  and  consequently  could  not  purchase  pardon 
for  the  offences  of  mankind,  nor  give  any  right  to,  or  posses- 
sion of,  an  eternal  glory.  The  very  use  of  this  phrase  is  both 
absurd  and  dangerous  ;  therefore  let  all  those  who  value  Resits 
and  tlieir  snica((on  abide  by  tlie  Scriptures. 

.'!(").  Thy  cousin  Elisaheth\  Thy  kinswoman,  aryyevrn.  As 
Klisabeth  was  of  tlie  tribe  of  Levi,  ver.  5.  and  Mary  of  the  tribe 
nt  Judah,  they  could  not  be  relatives  but  by  the  mother's  side. 

She  hath  also  conceived]  And  this  is  wrought  by  the  same 
power  and  energy  through  wliich  thou  shalt  conceive.  Tlius 
God  has  given  thee  a  proof  and  pledge  in  what  he  has  done  for 
r;iisabcth,  of  what  he  will  do  for  thyself;  therefore,  have  faith 
ill  God. 

Who  was  culled  barren]  It  is  probable  that  Elisabeth  got 
this  appellative  by  way  of  reproach ;  or  to  distinguish  her 
from  some  otlier  Elisabeth,  also  well  known,  who  had  been 
blftit  with  children.  Perhaps  this  is  the  reproach  which  Eli- 
8nbeth  speaks  of,  verse  2.5.  her  common  name  among  7nen, 
among  the  people  who  knew  her,  being  Elisaheth  the  barren. 

37.  Fbr  with  God  nothing  shall  be  impossible.]  VVorcTs  of 
tlie  very  same  import  with  those  spoken  by  the  Lord  to  Sarah, 
when  he  foretold  the  birth  of  Isaac,  Gen."  xviii.  14.  Is  any 
thing  too  hard  fur  the  Lord  I  As  there  can  be  no  doubt  that 
Mary  percoivetithis  allusion  to  the  promise  and  birtli  of  Isaac, 
-soslie  must  have  had  her  faith  considerably  strengthened  by 
rertecting  on  the  intervention  of  God  in  that  case. 

;JS.  Behold  the  handmaid  of  the  Lord]  I  fully  credit  what 
thou  saycst,  and  am  perfectly  ready  to  obey  tliy  commands, 
and  to  accomplish  all  the  purposes  of  thy  grace  concerning 
m'!.  It  appears,  that  at  the  2«s;a?!/of  this  act  of  faith  and  pur- 
posed obedience,  the  conception  of  the  immaculate  humanity 
of  Jesus  took  place  ;  and  it  was  doxt:  unto  her  according  to 
his  word.    Sec  ver.  35. 

39.  In  those  days]  As  soon  as  she  could  conveniently  fit 
herself  out  for  the  journey. 

Hill  country]  Hebron,  the  city  of  the  priests.  Josh.  xxi.  11. 
which  was  situated  in  the  tribe  of  Judah,  about  forty  miles 
south  of  Jerusalem,  and  upwards  of  seventy  from  Nazareth. 

With  haste]  This  probably  refers  to  nothing  else  than  the 
earne^stness  of  her  mind  to  visit  her  relative  Elisabeth,  and  to 
see  \  hat  the  Lord  had  wrought  for  her. 

41.  Elisabeth  was  fjled  with  the  Holy  Ghost]  This  seems 
to  h&'e  been  the  accomplishment  of  the  promise  made  by  the 
angel,  ver.  15.  He  sh.all  be  filled  with  the  Holy  Ghost,  even 
from  his  mother's  womb,  "the  mother  is  filled  with  the  Holy 
Spirit,  and  the  child  in  her  womb  becomes  sensible  of  tlie  di- 
vine influence. 

42.  Blessed  art  thou  a/nong  women]  Repeating  the  words 
of  the  angel,  ver.  28.  of  which  she  liad  proliably  been  inform- 
ed by  the  Holy  Virgin,  in  the  present  interview. 

43.  The  mother  of  my  Lord\  The^ro/i/ieficspirit  which  ap- 
pears to  have  overshadowed  Elisabeth,  gave  her  a  clear  un- 
derstanding in  the  mystery  of  the  birth  of  the  promised 
Messiah. 

45.  Blessed  IS  she  that  believeth;  for  there  shall  be,  Sfc]  Or, 
Blessed  is  she  who  hath  believed  that  there  shall  be,  ^-c.  This 
I  believe  to  be  the  proper  arrangement  of  the  passage,  and  is 
thus  noticed  in  the  marginal  reading.  Faith  is  here  repre- 
sented as  the  foundation  of  true  happiness,  because  it  re- 

VoL.  v:  z 


46  ^  And  Mary  said,  f  Jly  soul  doth  magnify  the  Lord, 

47  And  my  spirit  hath  rejoiced  in  God  my  Saviour. 

48  For  ^  he  hath  regarded  the  low  estate  of  his  hand-maiden  : 
for,  behold,  from  henceforth  '■  all  generations  shall  call  me 
blessed. 

49  For  he  that  in  mighty  >  hath  done  tO'  me  great  things ;  and 
"«  holy  2s  his  name. 

50  And  'his .mercy  is  on  them  that  fear  him,  from  genera- 
tion to  generation. 

51  ■"  He  hatli  showed  strength  with  his  arm  ;  "  he  hath  scatter- 
ed the  proud  in  the  imagination  of  their  hearts. 

.52  °  He  hath  put  down  the  mighty  from  their  seats,  and  ex- 
alted them  of  low  degree. 

53  P  He  hath  filled  the  hungry  with  good  things;  and  tlie  rich 
he  hatli  sent  empty  away. 

54  He  hath  holpcn  his  servant  Israel,  i  in  remembrance  of 
his  mercy; 

.55  '  As  he  spake  to  our  fathers,  to  Abraham,  and  to  his  seed 
for  ever. 

56  And  Mary  abode  with  her  about  tliree  months,  and  return- 
ed to  her  own  house. 

57  ii  Now  Elisabeth's  full  time  came  that  she  should  be  deli- 
vered ;  and  she  bronglit  forth  a  son. 

58  And  her  neighbours  and  her  cousins  heard  how  the  Lord 

hMalS.ia.  Ch.ll.27.—i  Pa  71.19  fc  126.  2,  3.— k  Ps  HI  9.— I  Gen.  17.7.  Eiod. 
91.  6.  Pb.  103  17,  IS.— m  Ps.  9S.  1 .  &  1 18. 15.  Isa.  40. 10.  &  61 . 9.  «t  S2. 10.— n  Ps.  33. 10. 
1  Pct.5  5.— o  1  S»m.9.6,  Sk.    Jol.  li.  U.     Ps  113.6—^  1  Sam.2..'i.  Ps.  34.10.— q  P». 


98.3.  .Icr.31.3,20.- 


1.17.19.   Pb.  13:^.11    Rom.  11. as.  Qal  3  IG. 


ceives  the  fulfilment  of  God's  promises.  Whatever  God  has 
promised,  lie  intends  to  perform.  We  should  believe  whatever 
he  has  spoken — his  own  authority  is  a  sufficient  reason  Why 
we  should  believe.  Let  lis  only  be  convinced  that  God  lias 
given  the  promise,  and  then  implicit  faith  becomes  an  indis- 
pensable duty — in  this  case,  not  to  believe  implicitly  would  be 
absurd  and  unreasonable — God  will  perform  his  promise,  for 
HE  cannot  lie. 

46.  And  Mary  said]  Two  copies  of  the  Itala,  and  some 
books  mentioned  by  Origen,  give  this  song  to  Elisabeth.  It  is  a 
counterpart  of  thesongof  Hannah,  as  related  in  1  Sam.  ii.  1 — 10. 

This  is  allowedby  many  to  be  the  first  piece  of  poetry  in  the 
New  Testament :  but  the  address  of  the  angel  to  Zacharias, 
ver.  13 — 17.  is  delivered  in  the  same  way  :  so  is  that  to  the 
Virgin,  ver.  30^33.  and  so  also  is  Elisabeth's  answer  to  Mary, 
ver.  42—45.  All  lliese  portions  are  easily  reducible  to  the 
hemistich  form  in  wliicli  the  Hebrew  poetry  of  tlie  Old  Testa- 
ment is  found  in  many  M!«S.,  and  in  which  Dr.  Kennicott  has 
arranged  the  Psalms,  and  other  poetical  parts  of  the  Sacred 
Writings.     See  his  Hebrew  Bible. 

My  soul  doth  magnify  the  Lord]  The  verb  fityaXwciv, 
Kypke  has  proved,  signifies  to  celebrate  with  words,  to  extol 
with  praises.  Tliis  is  the  only  way  in  which  God  can  be  mag- 
■nified,  or  made  great:  for  strictly  speaking,  nothing  can  be 
added  to  God,  for  he  is  infinite  and  eternal ;  therefore  the  way 
to  magnify  him,  is  to  show  forth  and  celebrate  those  acts  in 
which  he  has  manifested  his  greatness. 

47.  My  spirit  hatli  rejoiced]  Exulted.  These  words  are  un- 
commonly emphatical — they  shbw  that  Mary's  whole  soul 
was  filled  with  the  divine  influence,  and  wrapt  up  in  God. 

48.  He  hath  regarded]  Loo/ced  favourably,  &c.  cm0Xcipev. 
In  the  most  tender  and  compassionate  manner  he  has  visited 
me  in  my  humiliation,  drawing  the  reasons  of  his  conduct,  not 
from  any  excellence  in  me,  but  from  liis  own  eternal  /ci7id- 
7>ess  and  lore. 

All  generations  shall  call  me  blessed.]  This  was  the  cha- 
rritter  by  which  alone  she  wished  to  be  known  ;  viz.  7'he 
blessed  or  happy  virgin.  What  dishonour  do  those  do  to  this 
holy  woman,  wlio  give  her  names  and  cliaracters  which  her 
pure  soul  would  ablior  ;  and  which  properly  belong  to  GOD 
her  Saviour!  By  her  votaries  she  is  addressed  as  t^ueeyi  of 
heaven  MotlierofGqd,  &c.  titles  both  absurd  and  blasphemous. 

49.  He  that  is  mighty  hath  done  to  mc  great  things]  Or,  mi- 
racles, ncyaXcia.  As  God  fills  her  with  his  goodness,  she 
empties:  hei-selfto  him  in  praises;  and  sinking  into  her  own 
nothingness,  she  ever  confesses,  that  God  alone  is  all  in  all. 

Holy  is  his  name]  Probably  the  word  which  Mary  used 
was  icri  chesed,  wl.ich  though  we  sometimes  translate  holy, 
see  Psal.  Ixxxvi.  2.  cxlv,  17.  yet  the  proper  meaning  is  abun- 
dant goodness,  exuberant  kindness,  and  this  well  agrees  with: 
the  following  clause. 

50.  His  mercy  is  ore  theyn  that  fear  him]  His  exuberant 
kindness  manifests  itselfin  actsof  mercy  to  all  thosewhofear 
or  reverence  his  name  ;  and  this  is  continued  from  genera- 
tion to  generation,  because  he  is  abundant  in  goodness,  anil 
because  he  delighteth  in  mercy.  This  is  a  noble,  becoming, 
and  just  character  of  the  God  of  tlie  Christians  :  a  being  who 
delights  in  the  salvation  and  happiness  of  all  his  creatures,  be- 
cause his  name  is  mercy,  and  his  nature,  lore. 

51.  He  hath  showed  strength]  Or,  He  hath  gained  the  vic- 
tory, evoiriai  Kfiaroi.  The  word  (iparoj  is  used  for  victory,  by 
Homer,  Hesoid,  Sophocles,  Euripides,  end  ethers. 

With  his  ar?n]  Grotius  has  well  observed  tliat  God's  efficacy 
Is  represented  by  his^n^er,  his  great  power  by  his  hand,  and 
his  omnipotence  by  his  ar7n.  The  plague  of  lice  was  the^^re- 
ger  of  God,  Exod.  vii.  18.  The  plagues  in  general  were 
wrought  by  his  hand,  Exod.  iii.  20.  And  the  destruction  of 
Pharoah's  host  in  the  Red  Sea,  which  was  effected  by  the  om- 
nipotence of  GckI,  is  called  the  act  of  his  arm,  Exod.  xv.  16. 
177 


John  BtpUttUtom. 


ST.  LUKE. 


ZacharuW*  tpeech  i»  rtHvrtd. 


\i»A  n\irmHI  fnaHnnrfjmnn  h«r ;  nnd  'th^y  rt^iir^A  with  h»;r. 

W  Arid  It  iMUif.  U»  pa»«,  Oiat  t-on  th<!  eighth  rfay  th<Tr<u*rfi<!  t/) 
tifMUu.nn-.  Ok;  chll'I ;  ari'l  Un^naUfA  him  '/Ji-.tmria*  aft/;r  the 
niifii«-  of  hiM  inUii-.t,  ,      I       1    .1 

»/)  And  hiN  wmtf:T  hU*v<>-.fA  «nd  xsi'J,  '-  N'/t  »«>  ;  hut  fi*  »)iall 
b<;  r/MWA  iiiitti. 

fi\  Ari/I  0.»;y  leiid  >iM>  h':r,  'Dtt^f.  i»  lum':  «/f  thy  kiiuir'A  that 
Ik  c«I1';<)  by  lt.i«  fiaf<^.  . ,     -  ^         ,         .  ,  ,   . 

%  And  th';y  iim/i':  uitctm  U>  hi*  fnXYi'-r,  t^/w  l,t:  w/i/ld  h»V: 
hirn  r,aJkr<l.  ,  ,  ... 

63  And  h<;  (M*'^  f'ff  a  writing  tMiVi,  and  wrot/-,  l<f»y>n(!,  ■*  llw 
n-jnie  i»  John.    A/id  rh<:y  inarv^Hfcd  all. 

.  V«.    li      », ')«n    17    l>      l^,»    I'-;  ''^      '   V.f    r;     4   '/«■    )'<^<  V«r   '^,—IOr, 

u..'.i'-t  '"■'  '*   '•  '-*■  'fiy-i^-'  '••'■''fi'-  '-"  '*;.'^.fc'^^'"  •^'^"  "  '^       . 

~~nK  lujuii  tr.alUT'M]  C^u^n'i^nriniv,  ttuth  t^MUtTfi  altroiui  ; 
M  a  whirlwind  lu/Mi^n  drixt  and  clialT. 

'/'//<;  jti'iud]  <n  hauifhttj,  vni.firiil^ivtAii  ;  Uoiii  V7r(p,  i/tn/tH, 
»nd  <ttniiii,i,  /•/</«/?— th/iiiaoifhty  in';f;,  v/hn  wiwh  Ut'o'^nolicf.fl, 
U\  priJr.Teiir.r.U)  fiH  '»th<:ni ;  iind  f';«rl  HttVirn-tKli  cnl'^nipt  fnr 
all  hcjttii/;rnMdv«r«,  Th»^<;  «*';<l  f»catlffri(  »\iriini\  -MinU-M  <;f  h<-- 
Ini;  in  hin  nigiit,  tin  in  their  r/wn,  /Ae  rruiil  f.xiMUnl  iif  tin-. 
tar  Ik,  h*  treat*  thern  nm.  nlrorp,  utiMilf.,  cfuiff,  and  dunt. 

In  lliH  imtJl/inali'iu  nj  tUr.lr  hfjirli]  Wli(l<;  th<-v  no;  ('inn- 
ing  their  inn/dent,  (iroiid,  -ttKi'iftiirininv,  [(rnjectft— layioK  their 
pLitnii,  and  himkiiiiiik  Dinl  arcorniihuhnient  and  niiro-Kn  tire, 
v/(iillnj(  at  tiieir  riKiit^iiand,  tli<;  whirlwind  of  CinVn  dixjdea- 
»iire  \)U>w»,  and  thiy  and  their  ina/;lii nation*  aro  diiwiipaled 
t'/tfrth'-r. 

fe.  Iff.  hatkpultjjiwn  I  If.  mi  ifhh/ from  Ihi-M  ftilji]  Or,  Ih 
htithtakr.n  iluV/n  pol/.TUiiti-n  Jtmrt  llif.ir  thrdriim.  Thin  pro- 
hahly  (illnrleii  t/>  the  removal  of  S'lvJtTtin  the  Ihrone  of  J;irfu;l, 
and  the  e«l«t;li«ti(nentof  the  kin«dor)»  it>  tlx;  ^•tmniiuil  fami- 
ly of />«»<>/.  And  a;(  Mary  *\x,\ki',  iiniitliMir.alhj,  ^f^m  tiHjinu 
may  alJo  allude  I/,  the  de»triic,ti',n  of  ttie  kinndom  <A  Hntfui  and 
hilt  »lli':»,  and  tlx:  (Inal  prevalence  of  the  kin«d'/m  of  f'Atr'trX. 

r,?,.  l-'illf.tt  lliiJiuiiKTy  -Ihi:  rii.khf.  lutlh  hhiI  i:rnpty  uwu'j.] 
Ood  in  iK^re  repre»ent/;d  nnder  Uie  notion  of  a  jiercon  of  iin- 
l»oimde4l  t>eiievolen'>';,  who  in  daily  feeding  m'illitiid«ni  at  liin 

falet.    Tlie  puf/r  and  the  lOJi  are  eyi/a/iy  dr-jiendant  upon 
irn  ',  t/>  the  one  fn;  give*  hid  ixfflvenr.t  (nr >iin;umiu,  and  totlie 
rAlitr  hi*  ci«<<//  hri:iiil     The  ;/'/(«•  WMtra  (;onieH  lhroi<j{li  a  wenw! 


of  hM)  want  to  ((<-l  hi*  daily  Kopport.  and  Ood  feed*  him  ;  the 
rich  mriH  t:/nu*M  through  the  |ii*tor  gain,  V)  i{<rt»«or<!  adderl  1// 
Uk  ahundance,   and  fi<nl  wend*  him   empty  away--ir'/t  onlv 

f;iv«s«  him  niAUiiiif  moiK,  hnl  off;n  deprive*  liim  of  that  whieh 
le   lot*,  h<^.au»<;  he  ha*  n'/t  improved  it  t^i  the  h</r»oi»r  of  the 


?lver  There  i*  an  alhinion  here,  on  in  *<;rer»l  other  part*  of 
hi*  K^nig,  to  the  CM*e  of  Mannatt  and  f'eninnah,  a*  reJat/;d 
1  Ham,  I,  a,  &<;.  ii.  I  — 10, 

M  //«•  iMtU  h'ilpi:n\iiu]^,i,ilt<l  nvti.>iifS'.T<,]  hin  nr.rvarU  In 
riif.l]  Urni-\  I*  here  r<preKenU:d  itr  ftiUing,  iiwi  the  //>rd 
come*  K^fredily  In  iinrf  //r'///*  him  up,  'Hie  lioiute  of  Uavirl 
Wft*  now  really  V,  fall  «fid  ride  no  (nore  ;  J<,-*uM  heinj?  born  of 
the  v.ry  lavl  hninrli  ol  the  reipil  fine,  revived  the  family,  and 
r<;iiUirfi\  the  dominion. 

In  Ttmemimttii-.i:  iif  Itln  inr.rrt/]  By  mf.rcy,  the  crv'mant 
Which  fiod  made  with  Al>r«hani,  fieii.  xv.  \H,  I*  inUinded  : 
*niich  <;ovenant  proceeded  from  OmI'*  et<;rnal  mercy,  a*  In  it 
Kalvalion  W-'i*  prof(iiX';d  »/>  all  the  nali>/n*  of  the  earth.  Mee 
f;en  «vil  \U  and  **ii,  f'!,  nitii  (hi*  (rrinuim:  v/im,  Ut  ittu;  form 
ffl-  '/tli«jr,  ({iven  t/*  lilt  llf,  fathtrH,  iri;r,  55. 

ThiK  mniii  tniit>iriy  lymmmXM  of  //»ree  imrtn. 

1  In  the  III  III  \i»rt  Mnry  praiHC*  <i'A  (or  wliat  he  liad  done 
for  /if.mrlf,  v<-r  \i;    .V/, 

'/,  In  tfie  niinriil,  *he  f,rii\n<'«  hlin  f'/r  wlial  he  lia/I  done,  «nd 
would  do  aK"ln«t  the  oppr<-iMfir*  of  Am  purjdt,  v.r.  51  -  M, 

3.  In  the  /A<r'/,  *h«  pral*e«  him  for  what  he  had  done,  and 
would  do  for  hi*  i.hurrji,  vi-r.  0.'}  - iVJ, 

TA,  An4  Mary  nJioili:  with  liiir  lUniUt  thmn  monlhn]  Ac/,fir<\ 
Uif  Ui  *ome,  the  departure  of  Mary  from  llehron  muHt  have 
b«;en  hut  a  few  iliiytt  l/elore  the  hirth  ol  John  :  a*  «/«/;  month* 
had  itirw  elapxed  *in'e  Kli«nheth'»»  (■,onc<rptlon  :  *«!e  ver.  '.Vi. 
Ileuce  it  Immediately  follow*  ; 

r,7.  Niiin  IJtimiJifth'ii  full  tinw,  MfrU!,  ^k)  Hut  n/TOrdln((lo 
f/ther*,  we  are  Ui  uiiderittiind  the  thre,<!  month*  of  Mnrv'x  vixit 
H*  precedinK  the  hIrth  of  John,  which  woiild  complet/;  the 
time  of  Kllxai/eth'*  pre((riiin<  y.  nc(■/.r(lllli^  tr*  ver.  Stl.  and  the 
only  difWculty  I*  Ui  aKcertaifi  wfiether  Mnry  went  Immediately 
to  llfhnm  after  her  «(ilul;illr/n ;  iir  wln^tu-.r  *hc  torrled  lu;Hr\y 
three  month*  hefore  »he  l/xik  the  Journey, 

W  /)«'/  /utr  nrllflihiimn  ami  fif.r  nnuirlnit—rr^jiiirfil  with 
hr.T  \  lU■.l■,nun^^  stiirll'ity  wa*  n  reproach,  and  Ihey  now  rejoieed 
witti  their  relative,  fr'mi  wir<mi  that  reproach  wn*  now  rolleii 
av/ay.  To  rej<itc<!  with  tli/^e  whowi  iiiv\  \m%  favoured,  an<l  to 
«y/n)(rat»jlal/;  th/rrn  im  the  advantajje*  whicti  he  ha*  Krnuled  to 
them,  I*  a  d'llv  whi'-h  humanity,  ctmrlty,  and  rellifion,  call  up 
on  UK  to  fulHf 

1  It  I*  a  duly  of  liuiiiMnlly  wipich  *hoiiJd  he  jiiinijuallu 
prrforme'l,  We  are  all  murljlirrii  of  each  other,  and  Nhould 
f'joK.c  In  tin:  welfare  of  the  whol<-.  He  who  r<-iiM:i-n  In  hi* 
fi'ii^Miour'*  {ir<i»t>m\ty,  \rx-rftim»  hi*  nel((liliour'*  happlne**, 
»ii'l  (C-ii!  nn  addition  lo  iil»  'fwn. 

2  It  I*  II  duly  which  dmrUif  ir  Irrnllinlf/  lovr.  re(|iilre»  ii*  t/i 
perf/.rm  with  nlw-.riHy.  In  the  noHte  world,  there  I*  no  duly 
»ietl/;r  fulnile.l  hi.  innrit,  than  Ihl*  I*  :  hill  ilin'rily  \K  ntl»-rly 
banlnln-'l  «ii>l  u„.  ^iver  »iid  re<  .-iter  are  holli  i.'iii-Aiiml  that 
t^mpiimtnti  tm'^t'/'jrl  tt/tuhrn  lufAtt-^nolhlnf.     Un  who  doe* 

17W 


*A  *  And  hi»  mr«ilh  wm  opened  Immediately,  and  hi«  t«nga« 
Iriitiit't,  and  he  *pake,  and  prH'unui  diA. 

*>,'»  And  fear  came  f/n  all  tliat  ilwelt  rc/und  ahont  th<irrn  :  anil 
all  the*e  < Hiiyiugn  were  rir^itted  a^rt'mA  thr'/ughmit  all  'tfie  hill 
ciuniry  of  Jiidea. 

ff,  And  all  tliey  that  >ie««W/o»r/i»-  Uiillfitm  ul)  in  their  heart*. 
n»y\nn,  What  man i»er 'rf child  Klmll  Ihi*  he!  And  '  tlift  liand 
of  the  f//rd  was  with  him, 

071!  An-)    hi*  fattier   '/jtrAtaTioM  k  wa*  fllleJ  with   the   Holy 


(ih'iKt,  (*f»d  frroj<h<siieyl,  Haying, 
rl  (iod  Ol 
arwV  r<Mle<;fiied  hi*  (>>:iiptK, 


ti",  I  WtrmiA  hi,  tlie  I/»rd 


T  Israel ;  for  *•  h«  fiath  vixited 


nfit  endeavf/iir  f/i  take  a  ninrArt  part  Irr  hm  neigtitK/iir'*  j>rfj«- 
p'fity,  will  iKKin  fe';l  ample  piiniithment  In  tl<e  iipiril  <>( jta- 
l/ni.ny  and  entiy, 

3,  It  i*  a  duty  of  tfjiicfim  which  *fi'/r»ld  be  fulfllled  with 
piety,  Th'-*e  tvAtUhixirr.  and  relntfve*  »aw  ttiat  C/'xf  A/zrf 
ni,ii,l(jiillifd  hin  mfri-.y  tmrriTiln  KliMai«rth.  and  th'T  ti',kn<rw- 
ii:iin<»i  irit  tmnd  Itr  am  work,    <i'i>i  ia  the  di»pen*er  of  all  gi>i><i 

hedi*trlhul>-*  hi*  (avf/irr*  ir«  mercv,  judgment,  and  ^iixllce. 
I>;t  II*  h'rtioiir  hirn  in  hi*  gift*  .'  and  honour  </«>««  for  hi*  »;jke, 
who  are  ohi<»;t*  of  hi*  favour,  Tlie  *<K;ielT  of  fKjliever*  are 
\t»t  onK  \)iAy  ■.  tlie  talent*,  &c,  of  irvery  iudivldiial  are  proOt- 
able  t/>  til/;  j«W/;  rjiifiiiiiiuiry  ;  at  lea»t  none  are  deprived  f/f 
a  afiarc  in  the  general  welfare,  but  tti'/'ie  who  through  j<-alr/ii-, 
*y  or  envy  refiiw;  Uirejoice  with  him  lowardH  vohum  UiA  hath 
iniiifnili.i:d  hin  mt:rcy. 

tb.  Ow  </i«  f.iifhih  'lay  thry  rnmr.  to  tircumrine]  Hee  an  ac- 
count'rf  thi*  in*lltution  in  the  noU;  on  fien,  xvii,  10— M,  Had 
cirr.unicitiion  \XiKii  e*«erilial  Vi  an  Infant'*  xnlTatt'/n,  fi'cl 
would  fHA  have  ordered  it  Ui  U;  delayed  to  flie  eigVfth  dav,  be- 
caiiw!  In  all  w/unlrle*,  miiltitud'm  die  hefore  they  arrive  at 
that  8((e,  Ilnptinm,  which  i*  generally  all'Avei)  to  have  been 
*iil/*titiH(^l  for  circumci*ion,  i*  no  more  neceanary  tr>  tlie  »al- 
valion  of  an  infant,  tlan  circumci*ion  wa*.  Ik/th  are  «t,j[n« 
of  the  (^■ivetiant— o>«uwicf»i<in,  of  the  mtltinif  away  the  im- 
jnirtly  oj  the.  Jlf.nh  ;  and  Imytiiim,  of  tlie  vmnhiTiif  of  reiftne- 
raliim,  and  rnnnwinK  of  tht  Holy  Ohont,  prf^diicing  th*,  an- 
mcT  of  a  iroiHl.  iionnKinnct  tnwiiriln  Ood.  Confer  1  Pet,  ill. 
21,  with  Tit',  iii,  5.  'Ilii*  Khoiild  rMm-.T  be  neglected  :  It  !»• 
niKn  and  tohi'.n  of  the  Hfilritual  grace. 

'I'hf.y  i-.alted  him  ZunhmiiiH]  Ainrmg  the  Jew*,  thi:  elilld 
wa*  nwrx-d  when  It  wa»circi/mciw;d,  and  r/rdinarily  the  nutne 
of  tl)e  fatlier  wa*  giv»;li  U>  the  fir*t  horn  aon, 

(XJ,  Not  no;  l,u.t  hn  nhaUhii  i:r/lli:d  John]  'Hii*  I*  the  wmne 
wliich  the  angel  de*ired  *hoiild  Iif;  given  him,  ver.  IfJ,  and  i/t 
which  ZiMjharla*  hy  writing  had  Informed  hi*  wife,  Th'-ire  l« 
Kfimething  very  remarkalile  in  the  name*  of  thi*  family,  /Co- 
chinitih.  irr->3t  the  ini.mAiTU,  nr  tiu'viorial  tf  .lith'nak  •.  irr*, 
ynhi),  at  the  eiwl  of  tlie  woril^  being  contracted  f«»r  nrf  y>/,o 
xiih.  a*  In  many  oi4i';r  name*,  KtiniiJiPlh,  nstr-'^  the  //«<»■ 
hath,  {ft  rent  of  my  ntroTii(  Ood  :  \\mui:%  proliahjy  gt^en  Ihew 
by  trxir  parent*  \t>  point  (ml  *omi:  remarkable  circuinnlanceji 
in  llieir  i;<*nceiition  or  birth.  And  John,  wlilch  Hhoiild  alw.iy* 
he  wrlltz-n  ji-.lior.hannn,  or  YrUor.luiimn,  fi'*>rr  the  ffract  r>t 
rn/'.rny  r,f  JrhoTiith  ;  <v>  named,  hecau»e  lie  wa»»  to  gri- before 
and  pro<-,laim  the  Ood  of  aU  KTni:r  and  the  7ai/-;  cy  granted 
fhroiigh  him  to  a  lout  world,  H«m;  .Mm  I.  !»,  «ee  alao  cluip.  III. 
V,.  and  Mark  I.  4, 

f;i.  Norm  of  tki)  kindri-.d]  A*  Itic  .Iewl*h  tribe*  and  UtnVAm 
were  kept  *a'cre(lly  dinlitii:t,  it  ap|ii;urN  the  v<:ry  name*  of  fhij 
an'vxlor*  were  (y.ntirnied  among  iheir  ffc.*c<-ndiint*,  mirtly 
throiigli  reverence  for  them,  and  (Wirlly  U.  avoid  cDufnMnn  In 
the  genealogical  Kible*,  which,  lor  the  *akc  of  diMtiii|4ui»hinf( 
the  inheritiince*,  were  carelully  prewrvej  in  ciu.'h  </f  the  fa- 
mifle*,  hneem*  l/>  Ire  mi  thl<»  a/rcMint  tliat  tlie  nelglili'iiirM 
and  relative*  ohjecled  t/<  a  name,  which  had  not  before  exlat- 
ed  In  any  branch  of  the  family. 

(is  'l'lif.ymaili:niKnntohinfiilhi:r\  Whr>,  it  nf)fiearM  from 
llii«,  wa*  iUiif  a*  well  a*  dnvili ;  otherwine  they  might  have 
iinliid.  him,  iiiid  ohtalrieil  hi*  nn*v/er  in  thi*  w:iy. 

v;,\  A  -iniUiiu.  Iiililf]  Uti/iiKirnnv,  a  talilrl,  a  diminutive  of  fri- 
i/it{,  a  Vilili:.  "The  boyM  In  llarbiiry  are  t,nii(!lit  U>  write  iirion 
a  liriiooth  thin  lioard.  ulightly  daubed  over  with  whiting, 
wlii'-.h  may  be  rubbed  oil'  or  r<-newedat  pleiiKiire,  Hnch  pro- 
balily  Cfor  the  Jewl*ti  children  u*ed  the  name)  wa*  the  lilllr. 
hoiiTit  lit  wrillnl!  lit/ilK,  «*  we  render  It,  I. ale  I  M.  thnl  w** 
called  for  by  Zncharla*  '  Hhaw'ti  travel*,  p  IM.  .Vly  old 
MM,  con«lder*  the  word  an  meimlng  llie  in«rA «»;««/ of  vvrl. 
ting  rather   than    the   Iritii-r.   on    which   he    wrote      atlD  f)e 

cirfnae  a  poimtel,  hrcoot  iirvln^t,  ."JJoon  to  !)(«  name. 

A  Ihiii  boiinl,  mii'le  out  o(  llie  nini-  In  e,  Biiie.iri  d  over  with 
wa/,  wait  iirn'il  among  the  an'. lent*  ;  and  lo  thla  ttie  Anglo- 
Haxoo  verwioii  neeni*  to  ri:U-T,  an  It  traiiNlaly;*  iriviuitfitov,  fax- 
b|ief)«.  n  WILT  liiiard  or  cloth. 

I'A.  Ttie  latter  clau«e  of  the  preceding  yer*e  nhoiild  lie  joined 
with  the.  beginning  of  thin,  n*  f'ollfiw*  .'  And  Ihny  mm r.fllf.it 
lilt,  for  hin  rnoiilh  tniin  npniril^  <<£(  Kvery  (lernoii  iiiiiKt  «eo 
fhi' pfopiielv  of  putting  thi*  i:\n\ini\  And,  Ihry  mm r'llril  nit, 
III  the  ln-KJnnirig  of  tli'-  'Wtli  v'T*e,  liintend  rii'  leaving  it  at  tha 
end  ol  Itie  (illil,  ii«  in  the  <omiiion  ver*ioii.  The  i.«-<.ple  dlil 
not  wotlder  bei'Mime  ZnrharlnH  nald,  /ft.  nhiitl  lir.  rnllnl  John  , 
but  becuiitte  hn  tilniMClf  wa*  tliul  innlanl  reHtorcd  lu  thA  uo 
of  hi*  tfirf.fh. 

And  /ic  •//uA«  and  praUed  Ood.]  In  III*  nine  moutlin'W- 


JSticharias  btg'ins 


criArTF.R  I. 


to  pyophenf. 


69  '  Aiul  l>iUl>  rnis<\l  up  a  horn  of  BaU-ntlon  for  us,  In  tiw 
houso  of  lus  scrvniit  IV-ivit) ; 

70  ''As  ho  siw\ko  by  Iho  month  of  his  holy  prophets,  which 
Imvp  l)o<>n  sinco  thcxvorUI  liojinii : 

"I  Th;it  \vp  shoulil  bo  s.ivoii  iVoiu  ourcnoinioc,  niiil  fmin  tho 
hniul  of  nil  thai  hato  us ; 

7v! '  To  porforin  tlio  mcxry  protiiised  to  our  fiithors,  nnd  to 
remciubvr  his  holy  covoiiant ; 

a  P«»  r.e  I?.— h  .!«  !IV\  «  *  ;V  lO.  I>«n  9  51  Art!  .'VSI.  Rum  I  S  — f  I.»v  •!« 
I?.     H<lK<.l;\17. 

Irnco,  ho  had  Wrixt  th«>  pi-oprr  nsp  of  his  tonguo  ;  niul  (Joil, 
whiwo  powor  wns  disrirditrti  hy  it,  is  now  mo^nifieii.  Hap- 
py (hoy,  who,  Ml  ivlisioMS  ninltors,  only  l>r«N<k  siloiicc  inonlor 
to  speak  of  tho  lovins  kinilncss  of  tho  IkMiI  ! 

6,v  Anttfrar  fnnir]  SooTng  what  thoy  niiRht  hnvo  thouzht 
a  piiralvticallootion,  so  smUlonly  ami  olVoolually  lu\tU'il.  i-o- 
(ii( — T)>is  won!  corlainly  moans  in  sovcral  placos,  rrlisrio<ii> 
fear,  or  rrrrrtiirf  :  ami  in  this  sonso  it  is  ustM  Acts  ix.  ;il. 
Rom.  iii.  l,-^.  xili.  7.  I  I'ot.  I.  17.  ii  !>"*•  iii.  V?.  Tho  moaniii);of 
it  hoi-o  is  plainly  this  :  Tho  iiiliahitanis  of  Hohrou  and  its  on- 
viiMHS,  who  woiv  woll  nciinninlod  with  Iho  oiivunistanoos  of 
Zaohnrins  and  Klisaliolh,  porroivoil  dial  Cod  had  in  a  ivniark- 
nblo  uiannor  visittnl  thoni ;  and  Ihis  bojtot  in  Ihoir  minds  a 
inoi-o  than  omliiiary  rrvrifticr  l"or  tho  fluprriiic  llriii/^.  Thus 
tho  salvation  of  one  ollon  boi-onu^  nn  instvuinont  o(  jr<i<>d  to 
tho  souls  of  many.  Tlio  inhabilauls  of  this  hill  oountry,  sooin 
to  ha\'o  boon  an  «>pon,  hom-st  hoarlod,  jiononius  poopio  ;  who 
woro  o.tsily  lod  to  acknowlodifo  tho  iutorpiwilion  of  (J<h1,  and 
to  reii>ioc  in  llio  conifoil  and  wolfaro  of  oaoh  ollior.  Tho  poo- 
pie  of  tho  ooKufry  aiv  moiv  ivmnrknblo  for  these  (|ualitios. 
than  those  in  loir'}ix  and  eiV/r.t. — Tho  latter,  throu)(h  that  evil 
communication  which  corrupts  ^'(M'hI  manners,  are  sonorally 
pmrtisate,  .tc/»f.«A,  n>)fardless  ot  tJix),  and  inattentive  to  the 
operMtion  of  ills  hands 

G6.  U^n.'  mmntirr  of  rhild  shall  tliiii  bf .']  As  there  have 
boon  so  many  O-Xliaoidinary  things  ill  his  ctmceplion  and 
hiilh,  siirolv  (Jod  li.ts  desinned  him  for  some  exlraordinary 
I'Urpiiso. — These  things  they  Iniil  «i>  i»i  tlieir  heart,  patieiuly 
wailinj  to  see  wlu-.t  (Jod  would  work. 

The  hand  of'  the  Lord  >ra.t  irith  him]  flml  defendpti  and 
prospered  him  in  all  thinpi,  and  the  pivphetic  spirit  began  iv) 
rest  upon  him. 

67.  Xachariaf — prophesied]  Tlio  word  ftrophery  is  to  he 
taken  here  in  its  pn^per  acceptation,  for  the  predirting  or 
foretelling  t'litii re  events,  /jichnrias  speaks,  not  only  of  what 
<Jod  Anrf  aheady  done,  but  also  of  what  he  was  ahoiil  to  do, 
in  oilier  to  save  n  lost  world. 

OS.  niessed  he  the  f^ird  God  of  Israel :  for,  iHf  ]  Zachnrias 
iiraises  (JihI  for  two  grand  bouohls,  which'  ho  had  granted  10 
Ills  jieoplo.  — I  He  has  risiled  them.  '.J.  He  has  rotisomrd 
thrin.  1.  He  speaks  by  tho  spirit  of  pnipluH'y,  which  calls 
tliinss  tliat  are  nuf,  as  though  lliov  irerc ;  because  I liov  aiv 
absobiielv  dclonnined  hy  tho  Mosriligh.  and  shall  bo  all  fnl- 
tllled  in  their  season.  tSod  visits  his  people  in  Ihe  incariia- 
</i'n  of  Jesus  I'hrist  ;  thorefoiv  Ihis  Christ  is  called  by  him, 
Kfnioj-  o  «1r.)f,  Jehorah  the  (ioil  of  Israi-I.-Hoiv  tho  highest 
nnd  most  glorious  character  of  tho  t>'iiprniie  liring  is  given 
to  Christ,  'i.  This  God  rrdeevis  his  people  :  it  is  for  this  end 
that  he  rt.«if»  them.  His  soul  is  about  to  be  made  a  sacrillce 
for  sin  :  he  bocomos_/fr,«A,  that  ho  may  surtVr  and  die  for  the 
sill  of  the  world.  Ood.  by  taking  upon  him  the  natiiro  of 
man,  has  mlerined  lUt\l  iialnret'i-om  eternal  ruin. 

He  halh  —  rcdrrnied]  V,viui)n(  \i<Tp(,>piv,  he  hath  made  a  ran- 
iii.N-laid  down  tho  rii(i.«o«i  price.-- Avrpoui  sigiiillos  |»j»vticu- 
l.irly  to  r<iri.«i)»i  11  ciiftiivr  fi^om  lher,»ie»My,  bv  pai/init  a  jiiicr. 
The  folliiwing  remarkable  passage  fii>in  Josrphiis,  Ant.  b. 
xiv.  c.  1-1.  sod.  1.  lully  llliislrales  this  moaning  of  the  origi- 
ii.tl.  "  Hei-od  not  knowing  what  had  hapivned  to  hisbn>ther, 
h.istonoil  ,\urpt.i(Trt(r<Jiii,  lo  fortso"!  him  Irom  tho  riitmv  .'  aiui 
\ca.s  willing  lo^xjy  Xvrjxi*'  i'/tfo  niiTiii-,  a  ransom  for  )um,  lo 
lilt'  aiuounl  ol  Mrre  hundred  talents."  Sinnoi-s  are  lallen 
into  Ihe  hands  of  tlioir  enemies,  and  aiv  captires  to  sin  and 
«li-;uh.  Jesus  ransoms  them  by  his  own  blotid,  and  ivsloivs 
Ihein  lo  lite,  lihorlv,  and  hanpinoss.  Thislrnlh  the  whole  lli- 
hlo  loacln's  :  this  iiuth  Cod  has  shown  in  ceiinin  measuivs, 
even  to  those  nations  who  have  not  bi'iMi  favonivd  with  the 
light  of  his  written  word  :  for  Chri.sl  is  tliat  true  light,  which 
tiilightens  erei  v  matt  that  coim-lh  into  the  world 

How  aslonishing  is  Ihe  following  Invocation  of  the  Supivme 
Itoiiig,  Uranslaied  from  the  original  Sonserrrt  by  l>r  C.  \Vu.- 
KiNK.)  sitll  exisliiig  on  a  stone,  in  n  cave  near  the  ancient  city 
of  (I'l/ii,  in  the  Kast  Indies. 

"  The  IVily,  who  is  the  I.<u\l,  the  piisxossor  of  all,  appea  re./ 
In  this  ivoan  cif  natural  beings,  at  llie  lieginntiig  of  llio  A'li'rr 
Y(»oy,  (the  age  of  contention  and  ba.sonos.-i>  Hi- who  is  mu- 
nipi'oseiit,  and  everkisilnglv  to  be  conleniplated,  tho  Supremo 
Heing,  till-  F.lernal  One,  the  Hivinily  woilhy  to  bo  adored 
AvvKMaw  hrrr  inth  a  ivhtion  i;/  A/,«  i>ivim;  natikk  Kevo- 
roiicp  lie  unto  Ihee  in  lln-  lorin  ol  *  lli>^>ddh^'  Ki-vereuco 
ho  imlfttho  I.,>id  ..1"  Ihe  oarlh'  Uoveieiice  be  uiilo  Ihoo,  mi 
INCARNATION  of  Iho  Ueilv,  and  llio  Klornal  thio'  Kon<- 
ronce  be  unto  thee,  O  (J.hI,  iii  the  for'it  i^f  the  (To./  of  Vrirv  , 
the  dispellor  of  pain  and  lioiiblel  Ihe  I,ord  of  all  things,  t1ie 
Ih'lly  who  orercttmeth  the  .lins  of  Ihe  \\^\i!i>  Yo»>g  ;  the  guar- 
dian of  the  unlv«r»e,  tho  emblein  of  meivy  towaMs  tho.se  wlio 
wrv*  thc»— k  O'M  !    tha  jK>MCseor  of  nil  thinjpi  In  VI  lAl, 


73  *  Tho  <vilh  which  ho  swaiv  lo  our  father  Abraham, 

71  Tluit  he  would  grant  unio  us,  that  we  being  delivered  out 
of  Ihe  hand  of  our  enomios,  might  'serve  him  without  fear, 

7,">  f  In  holiness  and  righteousness  befoiv  him,  all  the  davs  of 
our  life, 

70  And  thon,cliild,shalt  be  called  the  pivnhet  of  ibe  Highesi: 
for  'tlum  Shalt  jii  before  the  face  of  the  l,oi\l  to  prop.-iro  his 
ways ; 

(vis,;!!!,    1l»».  i>.  H.-Mw  :K  ;»,*1.  KnN.I  -:m    STS^.  '0  \X   iTIm  I  ». 


FORM  !  Thou  art  «  HrSlunJt  Veoshiux*.  and  M.~kh^sn !  Thou 
art  l.onI  of  the  uniwi-so  !  Thou  art  nnder  the  form  of  all 
things,  moveable  and  inimovoable,  the  j>ossessorof  the  wliole  ! 
and  Ihus  I  adon"  Ihee.  Rovoronco  bo  unto  Iho  HKS'lXtWKR 
OK  .SAI.\"  VIK)N,  and  Ihe  Ruler  of  the  laciillics  !  Rcveronc* 
ho  u„i,.  Ihee,  tho  HKSTUtlVKR  of  the  KVH.  SPIRir  !  O 
I>.^iuOnl.^rik.  •' show  me  favour'  I  adore  thee,  who  art  cele- 
brated bv  a  Ihoiisaiid  names,  and  under  various  forms,  in  Iha 
shape  of  IU)i>vl  dhJi,  the  (J.hI  of  MFUCV!  IU>  propitious,  O 
Most  High  (;od  !"     Asiatic  Rkskakchks,  vol.  1.  p.  JSI,  \Jt>o. 

0;1.  And  hath  raised  up  a  horn  of  salrotion]  That  is,  a 
migfiti/ any]  glorious  Sarioiir:  aqii'olalion  from  I*snl.  xviii. 
'J-  Hoins  ai-o  Ihe  well  known  oiiiblems  o(  strength,  glcry, 
and  potrer,  Inilh  in  Ihe  sacivd  and  pitifane  wrileis,  because 
the  stivnglli  and  beauty  of  horned  animals  consist  in  their 
horns,  iforns  have  also  biHMl  cousiiloivd  as  emhloius  of  light ; 
therefore  tho  henlhen  g\)d  A/wllo,  is  reprt>sented  with  horns, 
lo  point  out  tlio  powor,  gl.u-y,  and  excellence  of  iho  solar  light. 
The  Clialde>>  paraphrnst  soinetimes  translates  PP"  krren.  horn, 
bv  noSa  maloith.  or  Nn>3':>3,  tiialctithny  1  t<am.  ii.  10.  jeivm. 
xlviii.  iV  which  signify  n  kingdom  :  but  it  is  likely,  that  Iho 
allusion  is  here  made  io  the  horns  ^^(  the  o//iir  ;  and  as  iho 
.•iltar  was  a  place  of  refuge  and  safety,  and  tluiso  who  laid  IvlJ 
oil  its  horns  wen>  coiisuioivd  lobe  under  the  ni-oleotion  of  thn 
Lord  ;  so,  .tccorvling  to  the  oxpr««ssiou  of  /acharias,  Jesus 
Christ  is  a  fifir  altar,  to  which,  whi»soever  lle«\s,  shall  liiid 

IvflllfO, 

Some  imagine  that  this  form  of  speech  is  taken  fivm  the 
custom  of  ancient  warrior5f,Vho  had  a  horn  0/  steel  on  tho 
^>;)  of  their  helmets,  which  ordinarily  lay  _/f<if,  "till  tho  (vi-son 
came  victorious  fiviii  balllo,  and  then  it  xxTts  erected,  as  em- 
hleiuatical  of  the  victory  gained.  Such  a  horn  as  ihis  is  n>pro- 
sontod  on  the  helmet  ol""  iho  .\b>-ssynian  kings  nnil  warriors  : 
see  tho  plates  in7?r«ef\N-  Travels.  "To  this  cusIimu  of  wearing 
or  lifting  up  the  horn,  the  following  S-i-iptui-es  are  thoiiglit 
to  allude;  I  S;tm.  ii.  10.  l"sal.  cxii.  >.>.  cxlviii.  -I,  l.aui.  ii.  17.  In 
ancient  gem.<t  and  coins,  this  I'orin  of  the  Ihirn  on  beliuois,  is 
easily  discernible,  sonietiinos^rfo/,  sometimes  errfled.  A  lioni 
titled  with  varioiis,A-(/i7.*,  was  also  tho  emblem  of  ahiindancf. 
among  the  ancients  :  hence  their  cornu  eojtio.,  or  horn  of 
piriitii.  Kroiu  all  this  we  may  learn,  that  the  I.oiM  J«>sns  give's 
a  liimifuJus,  jHurrrfuK  prevalent,  glorious,  and  ahnndant 
s\i  vATioN  or  HKKroK  lo  mankind. 

In  the  house  of  his  servant  Ihivid]  Or,  in  the  familv:  so 
the  word  oiKof,  house,  Isollen  used  in  ihe  tyioivd  writing's.  In 
ver.  oJ.  tho  angel  states  lliat  Mary  was  of  ilie  familt/  of  fiavid  ; 
and  Zacharias,  who.  fmin  the  natuiv  o(  his' ortloo',  must  ha>-o 
hoen  well  acunainled  with  the  public  genonliYical  tables,  at- 
tests the  same  ihing.  This  is  a  iiialtor  of  considerable  innior- 
tanco;  Invauso  it  shows  forth  the  truth  of  all  tho  prophetic 
doclai-ations.  which  nnitormly  slate  thai  the  Messiah  should 
conie  t'l-oiu  tlto_/>>mi7u.  and  sii  on  Ihe  throne  of  Pavio. 

71.  Thai  ire  should  he  saved  i.Mcm\\\,  a  .solvation)  from 
our  enrmict]  As  /.;u'liarias  spoke  by  tho  inspiratiiMi  o'f  tho 
Holy  Snirit,  the  salvation  which  he  nioiitious  lieiv,  must  110- 
cessarily  bo  understood  in  a  spiritual  sense.  Satan,  death, 
and  ,<!>!.  are  the  rnrmirs  fiMiu  which  Jest>s  came  to  deliver 
us.  Sim  is  Ihe  niiwl  dangi<iviis  of  all.  and  is  pl^lpel■|v  the  only 
oneiuy  wo  have  lo  fear,  tiatan  is  wilhoiil  ns,  ami  can  ha\-<» 
no  power  over  us,  but  what  ho  gi-ts  ihiviigh  sin.  Orath  is 
only  in  voir /?r.v-'i,  and  shall  be  Jinally  destroyed  tas  it  aflVcts 
us>  on  llie  luitiniug  of  tho  ivsuritvtion.— .lesii's  nHlooins  from 
sin  ;  this  Is  the  grand,  the  glorious,  Iho  iiuporlant  rictoiv. 
let  us  got  sin  cast  out,  and  then  we  ihxhI  fear  iivitlior  rfci)//i 
nor  the  devil. 
Ti-  His  holy  covenant]  See  Ihe  note  im\  ver.  ,14. 
7-4,  7r>.  Iteing  delivered,  itc  ]  The  salvation  hivnglit  by 
Jesus  (Mirist,  consists  in  Iho  lollowing  things  :  I.  Woajv  U\  b"<i 
driirereil  out  of  Ihe  hands  if  ,nir  enemies,  anil  ftytn  all  that 
hate  us:  so  that  sin  shall  iieilhor  hnvo  difniniini  ever  ns,  noi 


"  Booii-dha.  The  naino  of  the  IVilv,  as  omMoi'  of  happi- 
nt»s. 

•"  O'M.  A  mvstic  emblem  of  tho  IV-itv,  forbidden  t.>  ho 
prxmoimcod  but  in  silence.  It  is  a  syllable  lornu-tl  of  ll»'  «i>i. 
.■»f  rec/ lelieiN  i>,  b  ,\  which  in  conipivsiiiou  cmilosce,  and  iiinKo 
n  and  the  nasal  consonant  m,  Thi>  llist  lollor  slamis  lor  Iho 
(rrolor.  The  s<vond  for  the  Preserver,  and  the  thhM  lor  tho 
Drstroi/rr.  U  is  tho  same  among  Ihe  Ui-ii/.>,w,  as  n>n<  YfAo- 
I'll*  is  :tmong  the  Hehrcirs. 

'  Hi,ihm,\,  tho  |V<ily  in  his  cifn/irc  quamv.  \Wshnn\  \\m 
irho  fillelh  all  Sfutce,  Ibe  IV-ily  in  his  prrserfing  qunlitr. 
Mahrsa^  IhelVily  in  his  drslroytnf  quality.  This  Is  pivpe'r. 
ly  tho  Hindiw  Trinilv  :  lor  these  ihi-i-o  naines  bekxiig  to  tho 
same  Iteing.     t>ee  the  notes  to  ihe  HHacval  (itia. 

*  Vnmordara  or  i>iii  «(«<i./rfr,  the  Indian  inid  of  virtue. 


Decree  of  Augustus  to  enrol 

77  To  give  knowledge  of  salvation  unto  his  people  •  by  b  the 
remission  of  their  sins,  i,      i.     .v, 

78  Through  the  '  tender  mercy  of  our  God ;  whereby  the 
<*  day-spring  from  on  high  hath  visited  us. 


ST.  LUKE. 


all  the  Roman  empire. 


79  '  To  give  light  to  them  that  sit  in  darkness,  and  in  the  sha- 
dow of  death ;  to  guide  our  feet  into  the  way  of  peace. 

SO  And  f  the  child  grew,  and  waxed  strong  in  spirit,  and 
B  was  in  the  deserts  till  the  day  of  his  showing  unto  Israel. 

Mutt.  4.  16.     Acts  26.  18.— f  Ch.  2.  40.— s  Molt.  3. 


existence  in  us.  2.  We  are  to  worship  God,  Xarpeveiv,  to  ren- 
der him  that  service  and  adoration  which  the  letter  and  spirit 
of  his  religion  require.  3.  We  are  to  live  in  holiness,  a  strict 
inward  conformity  to  the  mind  of  Christ— and  righteousness, 
a  full  outward  conformity  to'  the  precepts  of  the  Gospel. 
4.  This  is  to  be  done  he/ore  God,  under  the  continual  influence 
and  support  of  his  grace,  and  with  a  constant  evidence  of  his 
presence  and  approbation.  5.  This  state  is  a  state  of  true  hap- 
piness— it  is  without  /ear.  Sin  ia  ail  cast  out,  holiness  is 
Drouglit  in;  God's  power  upholds,  and  his  approbation  cheers 
and  comforts  the  believing  heart.  Thus  misery  is  precluded, 
and  happiness  established.  6.  This  blessedness  is  to  continue 
as  long  as  we  exist— oW  the  days  of  our  life,  in  all  ages,  in  all 
situations,  and  in  all  circumstances.  What  a  pity  to  have  lived 
sn  long  without  God  in  the  world !  when  so  much  happiness 
and  glory  are  to  be  enjoyed  in  union  with  him ! 

Ti;y  ^(.)»;f,  in  the  last  clause,  is  omitted  by  many  MSS.,  Ver- 
sions and  Fathers.  Griesbach  has  left  it  out  of  the  text :  how- 
ever, it  is  but  of  small  importance  whether  we  read  all  our 
days,  or,  all  the  days  of  oitr  life. 

76.  And  thou,  child,'&c.]  Zacharias  proclaims  the  dignity, 
employment,  doctrine,  and  success  of  his  son  ;  and  the  ruin 
and  recovery  of  the  Jews  and  the  Gentiles. 

1.  Hie  dignify.  TViou  shall  be  called  (conslilntei)  a  propliet 
of  the  Most  High.  Prophet  has  two  acceptations  :  1st.  a  per- 
son who  forelels  future  events  ;  and,  2dly.  A  teacher  of  men 
tn  the  things  of  God,  1  Cor.  xiv.  3.  .John  was  a  prophet  in  both 
senses :  he  proclaimed  the  mercy  which  should  be  communi- 
cated ;  announced  the  baptism  of  the  Holy  s^pirit ;  and  taught 
men  how  to  leave  their  sins,  and  how  to  find  the  salvation  of 
God.  See  chap.  iii.  ,5 — 14.  His  very  name,  Jehochanan,  the 
grace  or  mercy  of  Jehovah,  (see  ver.  60.)  was  a  constant  pre- 
diction of  the  salvation  of  GoTt.  Our  Lord  terms  him  the 
greatest  prophet  which  had  ever  appeared  in  the  world.  He 
had  the  lionour  of  being  the  last  and  clearest  prophet  of  the 
Old  Covenant,  and  the  first  of  the  Neio. 

2.  His  employment.  Thou  shall  go  before  the  face  of  the 
Lord  to  prepare  his  ways.  He  should  be  the  immediate  fore- 
ir\iuner  of  Jesus  Christ,  none  being  capable  of  succeeding  him 
in  his  ministry  but  Christ  himself.  He  was  to  prepare  his 
jeays,  to  be  the  honoured  instrument  in  the  hands  of  God,  of 
disposing  the  heaits  of  multitudes  of  the  Israelites  to  believe 
in  and  follow  the  Lord  Jesus. 

3.  Zacharias  points  out  the  doctrine  or  teaching  of  John. 
R  should  be  yvMais  iroyTtjpias,  the  science  of  salvation.  Men 
are  ignorant,  and" they  must  be  instructed.  Human  sciences 
may  be  profitable  in  earthly  matters,  but  cannot  profit  the 
soul.  The  science  that  teaches  God,  must  come  from  God. 
No  science  is  of  any  avail  to  the  soul,  that  does  not  bring  sal- 
vation with  it :  this  is  the  excellence  of  heavenly  science,  and 
an  excellence  that  is  peculiar  to  itself.  Nc  science  hat  that 
which  comes  from  God  can  ever  save  a  soul  from  the  power, 
the  guilt,  and  the  pollution  of  sin. 

4.  Zacharias  predicts  the  success  of  his  son's  ministry. 
Under  his  preaching,  tlie  people  should  be  directed  to  that 
tender  mercy  of  God,  through  which  they  might  obtain  the 
remission  of  their  sins,  ver.  77,  78.  Those  who  are  sent  by  God, 
and  preach  his  truth,  and  his  only,  shall  always  be  success- 


ful in  their  work :  for  it  is  for  this  very  purpose  that  God  has 
sent  them  ;  and  it  would  be  a  marvellous  thing  indeed,  should 
they  labour  in  vain.  But  there  never  was  such  a  case  since 
God  made  man,  in  which  a  preacher  was  divinely  commis- 
sioned to  preach  Jesus,  and  his  salvation,  and  yet  had  no  fruit 
of  his  labour. 

5.  Zacharias  points  out  the  wretched  state  in  which  the  in- 
habitants of  Judea  and  the  Gentile  world  were  tlien  found. 
1.  Their/ee«  had  wandered  out  of  the  way  of  peace,  (ver.  79.) 
of  temporal  and  spiritual  prosperity.  2.  They  had  got  into  a 
state  of  darkness — they  were  blind  concerning  the  things  of 
God,  and  the  things  which  belonged  to  their  salvation.  3.  They 
had  become  contented  inhabitants  of  this  land  of  intellectual 
dark7iess — they  had  sat  down  in  it,  and  were  not  concerned 
to  get  out  of  it.  4.  They  were  about  to  perish  tn  H— death  had 
his  dominion  there ;  and  his  swift  approaches  to  them  were 
now  manifested  to  the  prophet  by  seeing  his  shadow  cast  upon 
them.  Ignorance  of  God  and  salvation  is  the  shadow  of  death  ; 
and  the  substance,  eternal  ruin,  is  essentially  connected  with 
the  projected  shadow.  See  these  phrases  explained  at  large, 
on  Malt.  iv.  16. 

6.  Zacharias  proclaims  the  recovery  of  a  lost  world.  As  the 
removal  of  this  darkness,  and  redemption  from  this  death, 
were  now  at  hand,  .lohn  is  represented  as  being  a  day-spring 
from  on  high,  a  morning-star,  that  foretold  the  speedy  ap- 
proach of  tlie  day,  and  the  rising  of  the  Sun  of  righteous- 
ness. That  these  words  should  be  applied  to  John,  and  not  to 
Christ,  I  am  fully  satisfied  ;  and  cannot  give  my  reasons  better 
for  tlie  arrangement  1  have  made  in  the  preceding  notes,  than 
in  the  words  ot  an  eminent  critic,  who,  I  find,  has  adoptid 
nearly  the  same  plan  with  myself.  The  passage  as  I  read  it, 
is  as  follows  :  Through  the  tender  mercy  of  our  God,  by  which 
he  hath  visited  us :  a  day-spring  from  on  high,  to  give  light 
to  them  that  sit  in  darkness  and  in  the  shadow  of  death,  &c. 
"Let  the  reader  judge,  whether  my  arrangement  of  this  pas- 
sage, which  much  better  suits  the  original,  be  not  far  nion' 
elegant,  and  in  all  respects  superior  to  the  old  translation? 
Thou  child!   wilt  be  a  teacher— Thou  wilt  be  a  day-spri/:s 

from  the  sky.  And  with  what  beauty  and  propriety  is?  Jo'm, 
the  forerunner  of  our  Lord,  styled  the  dawn  of  day,  th-.a 
ushers  in  the  rising  of  the  Su7i  of  righteousness  !  And  the; 
concluding  words — to  guide  our  feel  into  the  way  of  peace— in 
a  comprehensive  clause,  after  the  manner  of  Hebrew  poetry, 
belonging  equally  to  the  former  sentence,  beginning  at — And 
thou,  child  !  and  the  latter,  beginning  at — A  day  spring  froin 
the  sky  :  forthe  people  spoken  of  in  tiie  former,  are  the  Jeito  ; 
and  in  the  latter,  the  Gentiles." — Wakefield. 

80.  The  child  grew]  Increased  in  stature  and  bodily  vigour. 
And  waxed  strung  in  sjnrit — had  his  understanding  divinely 
illuminated,  and  confirmed  in  the  truths  of  God.  And  was  in 
Vie  deserts — the  city  of  Hebron,  the  circumjacent  hill  country, 
and  in  or  near  Nazareth.  Till  the  time  of  his  showing  or  7na- 
nifestation — till  he  was  thirty  years  of  age,  before  which  tiiiio 
the  law  did  not  permit  a  man  to  enter  into  the  public  minis- 
try. Numb.  iv.  3.     See  also  cliap.  iii.  23. 

So  much  has  already  been  said  by  way  of  practical  improve- 
ment of  the  different  subjects  in  this  important  chapter,  as  to 
preclude  the  necessity  of  any  addition  here. 


CHAPTER  II. 

The  decree  of  Augustus  to  enrol  all  the  Roman  empire,  1,  2.  Joseph  and  Mary  go  to  their  own  city  to  be  ejirolled,  3 — 5. 
Christ  is  born,  6,  7.  His  birth  is  announced  to  the  shepherds,  8 — 14.  They  go  to  Bethleliem,  and  find  Joseph,  Mary,  and 
Christ,  15 — 20.  Christ  is  circumcised,  21.  His  parents  go  to  present  him  in  the  temple,  22 — 24.  Si^neon  receives  him  : 
his  song,  25 — 35.   Anna  the  prophetess,  36—38.     The  holy  family  return  to  Nazareth,  39,  40.     Ti^ey  go  to  Jerusalem  at  the 

,52. 


niS   sung,    ^O OU.      Jltt  It'll,   irit:   Jfl  UyftCICHa,    UU UU.  JL  ii.^   klk../ ^  u-f't-n.^    .  q-LW.   ...    .l.   j.iu'.bu..  L-b...,    ..-./,   -^\j.  .1   ..Ly  ^  L.  ..^  .#r.y   .fow-'r./.i.  it*.  t..c 

feast  of  the  pass-over,  and  leave  Jesus  behind  in  Jerusaletn,  41 — 44.    They  return  seeking  him,  and  find  him,  in  the  midst 
of  the  doctors,  45—47.     His  mother  chides  him,  48.     His  defence  of  his  conduct,  49,  50.     They  all  return  to  Nazareth,  51,  52. 


of 

[A.  M.  4000.     B.  C.  5.    An.  Olymp  CXCIIL  4.] 

A  NX)  it  came  to  pass  in  those  days,  that  there  went  out  a  de- 
cree from  Cesar  Augustus,  that  all  the  world  should  be 
■  taxed. 

2  0>  And  this  taxing  was  first  made  when  Cyrenius  was  go- 
vernor of  Syria.) 

s  Or,  enrolled.— b  Acts  5.  37. 


NOTES. — Verse  I.  Cesar  Augustus]  This  was  Caius  Ce- 
sar Uclavianus  Augustus,  who  was  proclaimed  emperor  of 
Rome  in  the  29th  year  before  our  Lord,  and  died  A.  D.  14. 

That  all  the  world  should  be  taxed]  Tlaaavrriv  otKov/icvrjv, 
the  whole  of  that  empire.  It  is  agreed  on  all  hands,  that  this 
cannot  mean  the  whole  loorld,  as  in  the  common  translation  ; 
for  this  very  sufficient  reason,  that  the  Romans  had  not  the 
dominion  o*  the  whole  earth,  and  therefore  could  have  no  riglit 
to  raise  levies  or  taxes  in  those  places  to  which  their  dominion 
did  not  extend.  OiKoviitvri  signifies  properly  the  inhabited 
part  of  the  earth,  from  oikcio,  to  dwell  or  inhabit.  Polybius 
makes  use  of  the  very  words  in  this  text,  to  point  out  the  cx- 
teyit  of  the  Roman  government,  lib.  vi.  c.  48.  and  Plutarch 
uses  the  word  in  exactly  the  same  sense,  Pomp.  p.  635.  See 
the  passages  In  Wetstein.  Therefore  the  whole  that  could  b« 
180 


3  And  all  went  to  be  taxed,  every  one  into  his  own  city. 

4  And  Joseph  also  went  up  from  Galilee,  out  of  the  city  of 
Nazareth,  into  Judea,  unto  °the  city  of  David,  which  is  ca'lled' 
Bethlehem ;  (^  because  he  was  of  the  house  and  lineage  of 
David  :) 

e  1  Sam.  IG.  1,  4.     John  7.  42.— d  Matt.  1.  IS.     Ch.  1.  27. 


meant  here,  can  be  no  more  than  that  a  general  census  of  the 
inhabitants  and  their  effects  had  been  made  in  the  reign  of 
Augustus,  through  all  the  Roman  dominions. 

B\it  as  there  is  no  general  census  mentioned  in  any  histo- 
rian as  having  taken  place  at  this  time,  the  nuaning  of  oikoV' 
jir.vr}  must  be  further  restrained,  and  applied  solely  to  the 
land  of  Judea.  Tliis  signification  it  certainly  has  in  this  same 
evangelist,  chap.  xxi.  ver.  26.  Men's  haurls failing  themfe^ 
fear,  a^idfor  looking  after  those  things  which  are  coming  on 
the  earth,  rn  oiKovf-tcvti,  this  land.  The  whole  discourse  re- 
lates to  tlie  calamities  that  were  coming,  not  upon  the  whole 
world,  nor  the  whole  of  the  Roman  empire,  but  on  the  land  of 
Judea,  see  ver.  21.  Then  let  them  that  are  in  Judea  flee  to 
the  mountains.  0«<  of  Judea,  therefore,  there  would  bo  safety; 
and  only  those  who  should  be  with  cliild,  or  giving  suck,in  those 


Christ  is  bom. 


CHAPTER  II. 


He  is  laid  rn  a  manger. 


5  To  be  taxed  with  *  Mary  his  espoused  wife,  being  great 
with  child. 

6  H  And  so  it  was,  that  while  they  were  tliere,  the  days  were 
accomplished  that  she  should  be  delivered. 

7  bAnd  she  brought  forth  her  firstborn  son,  and  wrapped 

&  Matt.  1.  19.     Ch.  I.  27.— b  MiUt.  1.  25. 


days,  are  considered  as  peculiarly  unhappy,  because  they 
could  notj!«e  away  from  that  land  on  which  the  scourge  was 
to  fall :  for  the  wrath,  or  punishment,  shall  he,  says  our  Lord, 
ti>  TOi  Xalj  TOVTO),  ON  THIS  VERY  PEOPLE,  viz.  the  Jews,  ver.  23. 
It  appears  that  Saint  Luke  used  this  word  in  this  swise  in 
conformity  to  the  Sepluagiiit,  who  have  applied  it  in  precise- 
ly the  same  way,  Lsa.  xiii.  1 1.  xiv.  26.  xxiv.  1.  And  from  lliis 
we  may  learn,  that  the  word  atKotXfievn  had  been  long  useil  as 
a  term  by  which  the  la7id  of  Judea  was  commonly  ex- 
pressed. H  )'i7,  which  signifies  the  earth,  or  world  in  general, 
is  frequently  restrained  to  thi.5  sense,  being  often  used  by  tlie 
evangelists  and  others  for  aU  the  country  of  Judea.  See  Luke 
Iv.  2.^.  Josh.  ii.  3. 

It  is  probable,  that  the  reason  why  this  enrohnent  or  census 
Is  -:>id  to  have  been  thruughoul  the  whole  Jewish  nation,  was 
to  disiiiijuish  it  from  that  partial  one,  made  ten  yeal-s  after, 
in<-niioned  Acts  v.  ;J7.  which  does  not  apjjear  to  have  extend- 
ed !>eyond  the  estates  of  Archelaiis,  and  which  gave  birth  to 
tlie  insurrection  excited  by  Judas  of  Galilee.  See  Josephus, 
Ant.  book  xx.  c.  3. 

2.  'J'his  taxing  was  first  made  when  Cyrenixis,  &c.]  The 
.next  dilSculty  hi  this  text  is  found  in  this  I'erse,  which  may 
he  iransUited,  Now  this  first  enrolment  was  made  ichen  Qui- 
rimes  was  governor  of  Syria. 

It  IS  easily  proved,  and  has  been  proved  often,  that  Cains 
•'Sulpicins  Q.uirinus,  the  person  mentioned  in  the  text,  was 
not  governor  of  Syria,  till  ten  or  ticelve  years  after  the  birth 
of  our  I/)rd. 

St.  Matthew  says,  that  our  Lord  was  bom  in  the  reign  of 
Herod,  chap.  ii.  L  at  which  time  Quintilitis  V^arus  was  pre- 
.sideht  of  Syria,  (Joseph.  Ant.  book  xvii.  c.  5.  sect.  2.)  who  was 
pieceded  in  that  olHce  by  Sentius  Saturninus.  Cyrenius 
or  Qiiirinus,  was  not  sent  into  Syria  till  Archelaiis  was  re- 
moved from  the  government  of  Judea;  and  Archelaii^s  had 
reigned  tliere  between  nine  and  ten  years  after  the  death  of 
Heiod  ;  so  that  it  is  impossible  that  the  census  mentioned  by 
tlie  evangelist  could  have  been  made  in  the  presidency  of 
Q,tiirin.us. 

Several  learned  men  have  produced  solutions  of  this  diffi- 
culty ;  .iiid,  indeed,  there  are  various  ways  of  solving  it,  which 
ni.iy  he  seen  at  length  in  Lardner,  vol.  i.  p.  248—329.  One  or 
other  of  the  two  following,  appears  to  me  to  be  the  true  mean- 
ing of  ttie  text. 

1.  When  Augustus  published  this  decree,  it  is  supposed 
that  (iiiirinus,  wlio  was  a  very  active  man,  and  a  person  in 
uluHu  the  emperor  confided,  was  sent  into  Syria  and  Judea 
with  extraordinary  powers,  to  make  the  census  here  men- 
lioiii'd  :  though,  at  that  time,  he  was  nof  governor  of  Syria,  for 
Cltiiiililiiis  Varus  was  then  president;  and  that  when  he 
came,  te7i  or  twelve  years  after,  into  the  presidency  of  Syria, 
there  was  another  census  made,  to  both  of  which  St.  Luke  al- 
ludes, when  he  says.  This  was  t/ie  first  assessmeyit  of  Cyre- 
viiiK  governor  of  Syria ;  for  so  Dr.  Lardner  translates  the 
words.  The  passage  thus  translated,  does  not  say  that  tliis 
ass^si'ment  was  made  when  Cyrenius  was  governor  of  Syria, 
which  would  not  have  been  the  truth ;  but  that  this  was  the 

first  assessment  which  Cyrenius,  who  was  (i.  t.  afterward) 
"governor  of  Syria,  made ;  for  after  he  became  governor,  he 
made  a  second.  Lardner  defends  this  opinion  in  a  very  satis- 
factory and  masterly  manner.     See  vol.  i.  p.  317,  &c. 

2.  The  second  way  of  solving  this  difficulty  is  by  translat- 
ing the  words  thus:  This  enrolment  iras  made  before  Cy- 
reniu-i  was  governor  of  Syria  ;  or  before  that  of  Cyrenius. 
This  sense  the  word  npMTos  appears  to  have,  John  i.  30.  on 
npi,>Tni  ftov  r}v,  for  he  was  before  me,  xv.  18.  'JTie  world 
hated  me  before  (npMrov)  it  hated  you.  See  also  2  Sam.  xix. 
43.  Instead  of  vpMTt),  some  critics  read  npo  r/jf,  This  enrol- 
ment  was  made  before  that  of  Cyrenius.  Michaelis,  and 
some  other  eminent  and  learned  men,  have  been  of  this  opi- 
nion: but  their  conjecture  is  not  supported  by  any  MS.  yet 
discovered;  nor,  indeed,  is  there  any  occasion  for  it.  As  the 
words  in  the  evangelist  are  very  ambiguous,  the  second  solu- 
tion appears  to  me  to  be  the  best. 

3.  J7(rf  all  tcent  to  be  taxed,  every  one  into  his  own  city.'] 
The  Roman  census  was  an  institution  of  Servius  Tntlius, 
sixth  king  of  Rome.  From  the  account  which  Dionysius  o( 
IIalicar7ia-9sus  gives  of  it,  we  may  at  once  see  its  natun-. 

"  He  ordered  all  tlie  citizens  of  Rome  to  register  their  es- 
tates according  to  their  value  in  money,  taking  an  oath,  in  a 
form  he  prescribed,  to  deliver  a  faithful  account  according  to 
the  best  of  their  knowledge,  specifying  the  names  of  their 
parents,  their  own  age,  the  names  of  their  wives  and  children, 
adding  also  what  quarter  of  the  city,  or  what  town  in  the 
country,  they  lived  in."  Ant.  Rotn.  1.  iv.  c.  15.  p.  212.  Edit. 
Hudsr 

A  Roman  census  appears  to  have  consisted  of  these  two 
parts  :  1.  The  account  which  the  people  were  obliged  to  give 
in  of  their  names,  quality,  employments,  wives,  children,  ser- 
vants, and  estates ;  and,  2.  The  value  set  upon  the  estates  by 
the  censors,  and  the  proportion  in  which  they  adjudged  them 


hini  in  swaddling  clothes,  and  laid  him  In  a  manger;  becausa 
there  was  no  room  for  them  in  the  inn. 

8  n  And  there  were  in  the  same  country  shepherds  abiding  in 
the  field,  keeping  °  watch  over  their  flock  by  night. 

9  And  lo,  the  angel  of  the  Lord  came  upon  them,  and  the 

c  Or,  tlie  night-watches. 


to  contribute  to  the  defence  and  support  of  the  state,  either  in 
men  or  money,  or  both  :  anfl  this  seems  to  have  been  the  de- 
sign of  the  census  or  enrolment  in  the  text.  This  census  waa 
firobahly  similar  to  that  made  in  England  in  the  reign  of  VVil- 
iam  the  Conqueror,  which  is  contained  in  what  is  tei-med 
Domesday  Book,  now  in  the  Chapter  House,  Westminster, 
and  datcil  1086. 

5.  With  Mary  his  espoused  wife]  There  was  no  necessity 
for  Mary  to  have  gone  to  Bethlehem,  as  Joseph's  presence 
coulil  have  answered  the  end  proposed  in  the  census  as  well 
without  Mary  as  with  her-,  but  God  so  ordered  it  that  the 
prophecy  of  Micah  should  be  thus  fulfilled,  and  that  Jesus 
should  be  born  in  the  city  of  David,  Mic.  v.  2. 

7.  Laid  him  in  a  manger]  Wetstein  has  shown  from  a 
multitude  of  instanre.s,  that  <i>aTvr]  means  not  merely  the 
manger  but  the  whole  stable,  and  this  I  think  is  its  proper 
meaning  in  this  place.  The  Latins  u.se  prasepe,  a  manger,  in 
the  same  sense.  So  Virgil,  Mn.  vii.  p.  27'i.  "  Stabant  ter 
centutn  nitidi  in  prcesepibus  altia.  "  Three  hundred  sleek 
horses  stood  in  lofty  stables." 

Many  have  thought  that  this  was  a  full  proof  of  the  mean- 
ness and  poverty  of  the  holy  family;  that  they  were  obliged 
to  lake  up  their  lodging  in  a  stable :  but  such  people  overlook 
the  reason  given  by  the  inspired  penman,  because  there  wat 
no  mom  for  them  in  the  inn.  As  multitudes  were  going  now 
to  he  enrolled,  all  the  lodgings  in  the  ion  had  been  occupied 
before  Joseph  and  Mary  arrived.  An  honest  man  who  had 
worked  diligently  at  his  business,  under  the  peculiar  blessing 
of  Rod,  as  Joseph  undoubtedly  had,  could  not  have  been  so 
destitute  of  money,  as  not  to  be  able  to  procure  himself  and 
wife  a  comfoitable  lodging  for  a  night :  and  had  he  been  so 
ill  fitted  for  the  journey  as  some  unwarrantably  imagine,  w« 
may  take  it  for  granted  lie  would  not  have  brought  his  wifa 
with  him,  who  was  in  such  a  state,  as  not  to  be  exposed  to 
any  inconveniences  of  this  kind  without  imminent  danger. 

7'here  was  no  room  for  them  in  the  inn]  In  ancient  times, 
inns  were  as  respectable  as  they  were  useful ;  being  fitted  up 
for  the  reception  of  trav-etlers  alone  : — now,  they  are  fre- 
quently haunts  for  the  idle  and  the  profligate,  the  drunkard 
and  the  infidel ;  in  short,  for  any  kind  of  guests  except  Jesus 
and  Ills  genuine  followers.  To  this  day  there  is  little  room 
for  such  in  most  inns  ;  nor  indeed  have  they,  in  general,  any 
business  in  such  places. 

8.  Tiiere  were — shepherds  abiding  in  the  field]  There  is  no 
intimation  here  that  these  shepherds  were  exposed  to  the  open 
air.  They  dwelt  in  the  fields  where  they  had  their  sheep 
penned  up;  but  they  undoubtedly  had  tents  ax  booths  unAtr 
which  they  dwelt. 

Keeping  tcatch — by  night.]  Or,  as  in  the  margin,  keeping 
the  rcatelies  of  the  night,  i.  e.  each  one  keeping  a  watch 
(which  ordinarily  consisted  of  three  hours)  in  his  turn.  Tho 
reason  why  tliey  watched  them  in  the  fieltis,  appeai-s  to  have 
been  eitlier  to  preserve  the  sheep  from  beasts  of  prey,  such 
as  wolves,  foxes,  &c.  or  from  freebooting  banditti,  with  which 
all  tlie  land  of  Judea  was  at  that  time  much  infested.  It  waa 
a  custom  among  the  Jews,  to  send  out  their  sheep  to  the  des- 
erts, about  the  pass-over,  and  bring  them  home  at  the  com- 
mencement of  the  first  rain :  during  the  time  they  were  out, 
the  shepherds  watched  them  night  and  day.  As  the  pass-over 
occurred  in  the  spring,  and  the  first  rain  began  early  in  the 
month  of  Marchesvan,  which  answers  to  part  of  our  October 
and  November,  we  find  that  the  sheep  were  kept  out  in  tha 
open  counti"y  during  the  whole  of  the  summer.  And  as  these 
shepherds  had  not  yet  brought  home  their  flocks,  it  is  a  pre- 
sumptive argument  that  October  had  not  yet  commenced,  and 
that  consequently,  our  Lord  was  not  born  on  the  25M  Decem- 
ber, when  no  flocks  were  out  in  the  fields,  nor  could  he  have 
been  born  later  than  SeptSTnber,  as  the  flocks  were  still  in  the 
fields  by  night.  On  tliis  very  ground  the  nativity  in  Decem- 
ber should  be  given  up.  The  feeding  of  the  flocks  by  night 
in  the  fields  is  a  chronological  fact,  which  casts  considerable 
light  upon  this  disputed  point.  See  the  quotations  from  the 
Talmudists  in  Li.ghtfoot. 

The  time  in  which  Christ  was  born  has  been  considered  as 
a  subject  of  great  importance  among  Christians.  However, 
the  matter  h.is  been  considered  of  no  moment  by  Him  who 
inspired  the  evangelists ;  as  not  one  hint  is  dropped  on  the 
subject  by  which  it  might  be  possible  even  to  guess  nearly  to 
the  time,  except  tho  chronological  fact,  mentioned  above.  A 
late  writer  makes  the  following  remarks.:  "The  first  Chris- 
tians placed  the  baptism  of  Christ  about  the  beginning  of  the 
fifteenth  year  of  Tiberius ;  and  thonce  reckoned  back  thirty 
years,  they  place  his  birth  in  tlie  forty  third  year  of  the  Juh' 
an  period,  tlie  forty-second  of  Augustus,  and  the  twenty- 
eighth  after  the  victory  at  Actium.  Thisopinion  obtained  tiK 
A.  D.  527,  when  Dionysius  Exiguus  invented  the  vulgar  ac- 
count. Learned  and  pious  men  have  trifled  egregiously  on 
this  subject,  making  that  of  importance  which  the  Holy  Spirit 
by  his  silence  has  plainly  informed  them  is  of  none.  Fabri- 
cius  gives  a  catalogue  of  no  less  than  136  different  opinions 
181 


Angels  announce  Christ's  birth 


ST.  LUKE. 


to  certain  shepherds 


glory  of  the  Lord  shone  round  about  them  :  *  and  they  were 
sore  afraid. 

10  And  the  angel  said  unto  them,  Fear  not ;  for  behold,  I  bring 
you  good  tidings  of  great  joy,  h  which  shall  be  to  all  people. 

U  "  For  unto  you  is  born  this  day  in  the  city  of  Uavid  3  a  Sa- 
viour, ''which "is  Christ  the  Lord. 

12  And  this  shall,  he  a  sign  unto  you  ;  Ye  shall  find  the  babe 
wrapped  in  swaddling  clotiies,  lying  in  a  manger. 

aCh  1  10_brien  12  ?.  Malt.  S8.  19.  Mark  1.  15.  Vor.  3!,  32.  Ch.  SI.  47. 
Col  1  a3-^;'lsa.  II  6-d  Malt.  1.  21.-eMaa  1.16.&  lli.16  (■h.1.43.  Acts  2  30. 
fel036      Phil   2.  II.— f  Gen.  :.-8. 12.  &  3-2.1,  a.      Psa.  103. 2(1,  21.  &  148.  2.     Dan./.IO. 


concerning  the  yeab  of  Christ's  birth :  and  as  to  his  birth-DAY, 
that  has  been  placed  by  Christian  sects  and  learned  men,  in 
every  month  in  the  year.  The  Egyptians  placed  it  in  Janu- 
ary— Wagenseil,  in  February — Bochart,  in  March — some 
mentioned  by  Clemens  Alexandrinus,  in  April — others  in 
May — Epiphanius  speaks  of  some  wlio  placed  it  in  June — 
and  of  others  who  supposed  it  to  have  been  in  July — Wagen- 
seil, who  was  not  sure  of  Febriiary,  fixed  it  probably  in  Au- 
gust— Lightfont,  on  the  15th  September — Scaliger,  Causau- 
bon,  and  Calvisius,  in  October — others,  in  November — but  the 
Latin  church,  supreme  in  power,  and  infallible  in  judgmeyit, 
placed  it  on  the  25th  of  December,  the  very  day  on  which  the 
ancient  Romans  celebrated  the  feast  of  their  goddess  Bru7na." 
See  more  in  Robinson's  Notes  on  Claude's  Essay,  vol.  i.  p. 
275,  &c.  Pope  Julius  I.  was  the  person  who  made  this  altera- 
tion, and  it  appears  to  have  been  done  for  this  reason :  the 
sun  now  began  his  return  towaixls  the  northern  tropic,  ending 
the  winter,  lengthening  the  short  days,  and  introducing  the 
spring.  All  this  was  probably  deemed  emblematical  of  the  ri- 
sing of  the  Sun  of  Righteousness  on  the  darkness  of  this  world, 
and  causing  the  day-spring  from  on  high  to  visit  mankind. 

9.  7Vie  angel  of  the  Lord  came  upon  them]  Or,  stood  over 
thetn,  crtcoTrj.  It  is  likely  that  the  angel  appeared  in  tlie  air 
at  some  little  distance  above  them,  and  that  from  liim  the  rays 
of  the  glory  of  the  Lord  shone  round  about  them,  as  the  rays 
of  light  are  projected  from  the  sun. 

7'h.ey  were  sore  afraid]  Terrified  with  the  appearance  of 
so  glorious  a  being,  and  probably  fearing  that  he  was  a  mes- 
senger of  ^"us^ice  coming  to  denounce  divine  judgments,  or 
punisli  tliem  immediately,  for  sins  with  which  tlieir  conscien- 
ces would  not  fail  on  such  an  occasion  to  reproach  them. 

10.  Behold,  I  bring  you  good  tidings]  I  ain  not  come  to  de- 
clare the  judgments  of  the  Lord,  but  his  merciful  loving- 
kindness,  tlie  subject  being  a  matter  of  great  joy.  He  then 
declares  his  message.  Unto  you — to  the  Jetcs  first,  and  then 
to  the  htmian  race.  Some  modern  MSS.  with  the  utmost  im- 
propriety read  ni^^f,  ns,  as  if  angels  were  included  in  this 
glorious  work. of  redemption;  but  f^t.  Paul  says,  he  took  not 
upon  him  the  nature  of  angels  but  the  seed  of  Abraham,  i.  e. 
the  nature  of  Abraham  and  his  posterity,  the"  human  nature  ; 
therefore  the  good  news  is  to  you,  and  not  to  yourselves  ex- 
clusively, for  it  is  to  all  people,  to  all  the  inhabitants  of  this 
land,  and  to  the  inhabitants  of  the  irhole  earth. 

W.  A  Saviottr,  irhich  is  Christ  the  Lord.]  A  Sariiour,  coirrjp, 
the  same  as  Jesus,  from  a-ogctv,  to  make  safe,  to  deliver,  pi  e- 
ierre,  to  make  alive,  tlms  used  by  the  Septnagint  for  rr'nn 
hecheiah,  to  cause  to  escape,  used  by  the  same  for  137S  to  con- 
fide in,  to  hope,  fee  the  extensive  acceptations  of  the  verb  in 
JVIintert,  wlio  adds  under  TMrnp:  "The  word  properly  de- 
notes such  a  Saviour  as  perfectly  frees  us  from  all  evil  and 
danger,  and  is  the  author  of  perpetual  salvation."  On  the 
■wcJrd  Jesus,  see  John  i.  29. 

Which  is  Christ]  XpitrTo?,  the  anointed,  from  XP"^^  '" 
anoint,  the  same  as  niifD  Alessiah,  from  r.tro  mashoch. 
This  name  points  out  the  Saviour  of  the  world  in  his  prophet- 
ic, regal,  and  sacerdotal  offices  :  as  in  ancient  times  prophets, 
kings,  and  priests,  were  anointed  with  oil,  when  installed 
into  their  respective  olfices.  Anointing  was  the  same  with 
them  as  consecration  is  with  us.  Oil  is  still  used  in  the  con- 
secration of  kings. 

It  appears  from  Isa.  Ixi.  l.-th:it  anointing  u-.ithoil,  in  conse- 
crating a  person  to  any  important  office,  whether  civil  or  re- 
ligious, was  considered  as  an  emblem  of  the  communication 
of  the  gifts  and  graces  of  the  Holy  Spirit.  This  ceremony 
was  used  on  three  occasions,  viz.  the  installation  of  prophets, 
priestx,  and  kings,  into  their  respective  ofilces.  Hut  why 
should  such  an  anointing  be  deemed  necessary?  Because  tlie 
common  sense  of  men  taught  them,  that  all  good,  whether 
spiritual  or  secular,  must  come  from  God,  its  origin  and  caiise. 
Hence  it  was  taken  for  granted,  1.  That  no  man  could /o/c7e/ 
events,  unless  inspired  by  the  spirit  of  God.  And  tlierefore 
the  prophet  was  anointed  to  signify  tlie  communication  of  the 
Spirit  of  wisdom  and  knowledge.  2.  That  no  person  could 
olFer  an  acceptable  sacr/^cf  to  God  for  the  sins  of  men,  or 
profitably  minister  in  holy  things,  \mless  enlightened,  influ- 
enced, and  directed  by  the  spirit  of  siace  and  holiness.  Hence 
the  priest  was  anointed,  to  signify  his  being  divinely  qualified 
for  the  due  performance  of  his  sacred  functions.  3.  'i'liat  no 
man  could  enact  just  and  eqititable  laws,  which  should  have 
the  prosperity  of  tlie  community  and  the  welfare  of  the  indi- 
vid\ial  continually  in  view,  or  could  use  tlie  power  confided 
to  him  only  for  the  suppression  of  vice,  and  the  encourage- 
ni'^nt  of  virtue,  but  that  man  who  was  ever  under  the  inspi- 
ration of  the  Almighty.  Hence  kings  were  inaugurated  by 
anointing  with  oil.  I'wo  of  these  ofiices  only  exist  in  all  civi- 
Jized  nations,  the  sacerdotal  and  regal:  and  in  some  countries 
183 


13  f  And  suddenly  there  was  with  the  angel  a  multitude  of 
the  heavenly  host  praising  God,  and  saying, 

14  s  Glory  to  God  in  the  highest,  and  on  earth  t  peace,  1  good 
will  toward  men. 

15  1  And  it  came  to  pass  as  the  angels  were  gone  away  from 
them  into  heaven,  kthe  shepherds  said  one  to  another.  Let  us 
now  go  even  unto  Bethlehem,  and  see  this  thing  which  is  come 
to  pass,  which  the  Lord  hath  made  known  unto  us. 

Heli.l.l4.  Rev  5.  11.— ?Ch.  19.38.  Eph.l.S.Ss  3.W,21.  Rev  5.  13.— h  Tsa  57.19. 
Ch.  1.7a.  Rom. r-.l.  Eph.2.17.  Col.  1.  £0.—i  John  3.16.  Eph.2.4.7.  2  Thess  2  16. 
IJohn  4.9,10.— k  Gr.  the  men,  the  shepherds. 


the  prie.9t  and  king  are  still  consecrated  by  anointing.  In 
the  Hebrew  language,  ntrn  7nashach,  signifies  to  anoint  ,• 
and  nitfD  mashiach,  the  anointed  person.  But  as  no  man 
was  ever  dignified  by  holding  the  three  offices,  so  no  person 
ever  had  the  title  ma.ihiaeh,  the  anointed  one,  but  Jesus  the 
Christ.  He  alone  is  King  of  kings,  and  Lord  of  lords :  the 
king  who  goverris  the  universe,  and  rules  in  the  hearts  of  his 
followers  ;  the  jyrophet  to  instruct  men  in  the  way  wherein 
they  should  go  ;  and  the  great  high-priest  to  make  atonement 
for  their  sins.  Hence  he  is  called  the  Messias,  a  corruption 
of  the  word  rT'tron  ha-mashiach,  the  anointed  one,  in  Hebrew; 
which  gave  birth  to  o  X/Jicrrof,  lio  Christos,  which  has  precise- 
ly the  same  signification  in  Greek ;  of  him,  Melchisedech, 
Abraham,  Aaron,  David,  and  others,  were  illustrious  types. 
But  none  of  these  had  the  title  of  the  Messiah,  or  the  Anointed 
of  God.  This  does,  and  ever  will,  belong  exclusively  to  Jssus 
the  Christ. 

The  Lord.]  Kv/)(oy,  the  supreme,  eternal  Being,  the  ruler 
of  the  heavens  and  the  earth.  'The  Septuagint  generally 
translate  nin>  Yehovah  by  Knpioj.  This  Hebrew  word,  from 
n>n  hayah,  he  teas,  properly  points  out  the  eternily  and  self- 
existence  of  the  Supreme  Being :  and  if  we  may  rely  on  the 
authority  of  Hesychius,  which  no  scholar  will  call  in  question, 
Kvpios  is  a  proper  translation  of  mn''  Yehovah,  as  it  comes 
from  Kvpo), — Tvyxavw,  I  am,  I  exist.  Others  derive  it  from 
Kvpof,  authority,  legislative  power.  It  is  certain  that  the  lord- 
ship of  Christ  must  be  considered  in  a  mere  spiritual  sense, 
as  he  never  set  up  any  secular  government  upon  earth,  nor 
commanded  any  to  be  established  in  his  name:  and  there  is 
certainly  no  spiritual  government  but  that  of  God  ."  and  indeed 
the  word  Lord,  in  the  text,  appears  to  be  properly  understood, 
when  applied  to  the  dett^  of  Christ.  Jesus  is  a  Prophet  to 
reveal  the  will  of  God  and  instruct  men  in  it.  He  is  a  Priest 
to  offer  up  sacrifice,  and  make  atonement  for  the  sin  of  the 
world.  He  is  Lord  to  rule  over,  and  rule  in  the  souls  of  the 
children  of  men  :  in  a  word,  he  is  Jssus  the  Savioiir  to  deli- 
ver  from  the  power,  guilt,  and  pollution  of  sin;  to  enlarge 
and  vivify,  by  the  influence  of  his  Spirit  Xo  preserve  in  the 
possession  of  the  salvation  which  he  has  communicated,  to 
seal  those  who  believe,  heirs  of  glory,  and  at  last  to  receive 
them  into  Ihe  fulness  of  beatitude  in  his  eternal  joy. 

12.  7'lns  shall  be  a  sign  (or  token)  uiilo  you]  You  shall 
find  this  glorious  person,  however  strange  it  may  appear, 
wrapped  in  swaddling  clothes,  lying  in  a  stable  !  It  is  by 
humility  that  Christ  comes  to  reign,  and  this  is  the  only  way 
into  his  kingdom  !  Pride  is  the  character  of  all  the  children 
of  Adam ;  humility  the  mark  of  the  Son  of  God,  and  of  all 
his  followers.  Christ  came  in  the  way  of  humility  to  destroy 
that  pride  which  is  the  root  of  evil  in  the  souls  of  men. 
And  thus,  according  to  the  old  medical  aphorism,  '^Oppositea 
are  destroyed  by  their  opposites." 

13.  Suddenly  there  icas  with  the  angel,  &c.]  This  multitude 
of  the  heavenly  host  had  just  now  descended  from  on  high, 
to  honour  the  new  born  Prince  of  Peace,  to  give  his  parents 
the  fullest  conviction  of  his  glory  and  excellence,  and  to  teach 
the  shepherds  who  were  about  to  be  the  first  proclaimers  ol 
the  Gospel,  what  to  think,  and  what  to  speak  of  him,  who, 
while  he  appeared  as  a  helpless  infant,  was  the  object  of  wor- 
ship to  the  angels  of  God. 

14.  Glory  to  Uod  in  the  highest]  The  design  of  God  in  the 
incarnation,  was  to  manifest  the  hidden  glories  of  his  nature, 
and  to  reconcile  men  to  each  other  and  to  himself.  The  angels 
therefore  declare  that  this  incarnation  shall  manifest  and  pro- 
mote the  glory  of  God,  ev  uxiuroif,  not  only  in  the  highest  hea- 
vens, among  the  highest  orders  n{  beings,  but  in  the  highest  ani 
most  exalted  degrees.  For  in  this  astonishing  display  of  God's 
mercy,  attributes  of  the  divine  nature  which  had  not  been  and 
could  not  be  known  in  any  other  way,  should  be  now  exhibit- 
ed in  the  fulness  of  their  glory,  that  even  the  angels  should 
have  fresh  objects  to  contemplate,  and  new  glories  to  exult  in. 
These  things  the  angels  desire  to  look  into,  1  Pet,  i.  12.  and 
they  desire  it  because  they  feel  they  are  th%ts  interested  in  it. 
The  incarnation  of  Jp.';us  Christ  is  an  infinite  and  eternal  be- 
nefit. Heaven  and  earth  both  partake  of  the  fruits  of  it,  and 
through  it  angels  and  men  become  one  family,  Ephes.  iii.  15. 

Peace,  good  will  toivards  ?nen]  Men  are  in  a  state  of  hosti- 
lity with  heaven  and  with  each  other.  The  carnal  mind  is  en- 
mity against  God.  He  who  sins  wars  against  his  Maker,  and  a 

"  Foe  to  Cod,  was  ne'er  true  friend  to  man." 
When  men  become  reconciled  to  God  through  the  death  of  his 
Son,  they  love  one  anotlier.  They  havepeace  with  God ;  peace 
ill  their  own  consciences ;  and  pence  with  their  neighbours: 
good  will  dwells  among  them,  speaks  in  them,  and  works 
by  them.  Wei!  might  this  state  of  salvation  be  represented 
under  the  notion  of  the  kingdom  of  God,  a  counterpart  of  cter^ 
nal  felicity.    See  on  Matt,  iii.  2. 


Chnst  it  circumcised 


CHAPTER  11. 


and  presented  in  the  temple. 


16  And  they  came  with  haste,  and  found  Marj-,  and  Joseph, 
ond  the  babe  lying  in  a  manger. 

17  And  when  they  had  seen  it,  they  made  known  abroad  the 
saying  which  was  told  them  concerning  this  child. 


22  ^'  And  when  ^  the  days  of  her  purification  according  to  th« 
law  of  Moses  were  accomplished,  they  brought  Wm  le  Jerusa- 
lem, to  present  him  to  the  I.oi-d. 

23  (As  it  is  written  in  the  law  of  the  I>ord,  *  Every  maie  that 


18  And  all  they  that  heard  il  wondered  at  those  things  which  onenelh  the  womb  shall  be  called  holy  to  the  Lord ;) 
were  told  them  by  the  shepherds.  24  And  to  olTer  a  sacrifice,  according  to  f  that  which  is  said 

19  •  But  Mary  kept  all  these  things,  and  pondered  them  in  her  in  t'he  law  of  the  Lord,  A  pair  of  turtle  doves,  or  two  young 
heart. 

20  And  the  shepherds  returned,  glorifying  and  praising  CJod 
for  all  the  things  that  they  had  heard  and  seen,  as  it  was  told 


unto  them. 

21  11  b  And  when  eight  days  were  accomplished  for  the  cir- 
cumcising of  the  child,  his  name  wascalled'JE.^US,  which  was 
so  named  of  the  attgel,  before  he  was  conceived  in  the  womb. 

■.12.3.  Ch.  1. 59. -c  Malt. 1. 21,25 


15.  Let  Its  now  so  eren  unto  BelMehein]  AicXdoificv,  Jet  us 
go  across  the  country  at  the  nearest,  that  we  may  lose  no 
time,  that  we  may  speedily  see  this  glorious  reconciler  of  (Jod 
Mid  man.  All  dclavs  are  dangerous  :  but  he  who  delays  to 
seek  Jesus,  when  the  angels,  the  messengers  of  God,  bring 
him  the  glad  tidings  of  salvatloh,  risks  his  present  safety  and 
his  eternal  happiness.  O  !  what  would  the  damned  in  hell  give 
for  those  moments  in  which  the  living  hear  of  salvation, "had 
they  the  same  possibility  of  receiving  it!  Reader,  be  wise. 
Acquaint  thyself  nom  with  God,  and  be  at  peace ;  and  thereby 
good  will  coinc  unto  thee.     Amen. 

17.  Tliey  maile  hnGtrn  abroad  the  aat/inff]  Tlwse  shep- 
herds were  the  /lr.«;  preachei-s  of  the  Go.^pel  of  Christ:  and 
what  was  their  text  1  Why,  fflory  t«  Ood  in  the  highest  hea- 
xens,  and  on  earth,  peaoe,  ana  ^ood  trill  among  men.  This  is 
tlhe  elegant  nnti  energetic  saying,  which  comprises  the  sum 
«nd  substance  of  the  Gospel  of  God.  This,  and  this  only,  is 
the  message  which  all  Christ's  Irne  pastors  or  shepherds  bring 
to  men.  He  Who  whTie  he  professes  the  religion  of  Christ, 
disturbs  society  by  his  preachings  er  writings,  who  ejccludes 
from  the  salvation  of  God  all  who  hold  not  his  religious  or  pe- 
litical  creed,  never  knew  the  nature  of  the  Gospel,  and  never 
felt  its  power  or  influence.  How  can  religions  contentions, 
ciril  broils,  or  open  wars,  look  that  Gospel  in  tlie  face,  which 
publishes  nothing  but  glory  to  God,  and  peace  and  good  will 
among  menl  Crusades  for  the  recovery  of  a  holy  land,  so 
called,  (bv  the  way,  latterly,  the  most  unholy  in  the  map  of 
the  world,)  and  warsjor  the  support  of  religion,  are  an  insult 
to  the  Gospel,  and  Wasphemy  against  God  ! 

19.  Knii pondered  them  ire  her  heart]  Evii/3a\Xovoa,  weigh- 
ing them  tn  iter  heart.  Weighing  is  an  English  translation  of 
our  word  pondering,  from  the  Latin  pojuUrare.  Every  cir- 
cumstance relative  to  her  Son's  birth  Mary  <r€u.sured  m/)  in 
her  memory:  and  every  new  circumstance  she  weighed  or 
compared,  with  those  which  had  already  taken  )>lace,  in  order 
to  acquire  the  fullest  information  concemiug  ibe  nature  and 
mission  of  her  Son. 

20.  The  shepherds  r^urned,  ghrifying  and  praising'] — 
These  simple  men,  having  satisfactory  evidence  of  the  truth 
of  the  good  tidings,  a«wi  feeling  a  divine  influence  upon  their 
own  minda,  returned  to  the  care  of  their  Jlocks,  glorifying 
God  for  wlnrt  he  had  shnwn  them,  and  for  the  blessedness 
Which  they  felt.  "Jesus  Christ,  born  of  a  woman,  laid  in  a 
Btable,  proclaimed  and  ministered  to  by  the  heavenly  host, 
•hould  be  a  subject  of  frequent  contemplation  to  the  pastors 
of  his  church.  After  having- compared  the  predietione  of  (Jie 
prophets  with  the  facts  Mated  in  the  evangeilic  history,  their 
■own  souls  being  hereby  confliinoA in  these  sacred  truths,  they 
will  return  to  their  Jloc/cs glorifying  and  praising  God  for 
what  tliey  had  seen  and  heard  in  the  Gospel  history,  just  us 
il  had  been  told  them  in  the  writings  of  the  prophets ;  and 
preaching  these  mysteries  with  the  fullest  conviction  of  their 
truth,  they  become  instruments  in  tlie  hands  God,  of  beget- 
ting the  same  faith  in  their  hearers,  and  thus  the  glory  of  God, 
end  the  happiness  of  His  people,  are  both  i)romoted."  What 
subjects  for  contemplation  !  what  matter  for  praise. 

21.  When  eight  days  were  accomplished]  The  law  had  ap- 
pointed, that  evei-y  male  should  be  circumcised  at  eight  davs 
old,  or  on  the  eighth  day  after  its  birth,  (Jen.  .wii.  12.  and  our 
blessed  Lord  received  circumcisioii  in  token  of  liis  subjection 
to  thelaw.  Gal.  iv.  t.  v.  3. 

His  nanu  ipas-callcd  JESUS]  See  on  Matt.  i.  21.  and  Joitn 
1.29. 

22.  Days  of  her  purification]  That  is,  MiV/y-Mree  days  af- 
ter what  was  termed  the  seven  days  of  her  unclcanness — for- 
ty days  in  all :  for  that  was  the  lime  appointed  by  Uie  kiw, 
after  the  birth  of  a  male  child.     See  Lev.  xii.  2,  6. 

The  MSS.  aikl  Versions  ditFor  much  in  the  pronoun  in  this 
place:  some  reading  atrrrn,  her  purification  ;  othi're  avrov, 


pigeons. 

2.T  ^  And  behold,  there  was  a  man  in  .leriisalem,  whose  name 
was  Simeon  :  and  thesame  man  ic ris  just  and  devout,  ^  wailing 
for  the  consolation  of  Israel :  and  the  Holy  (i  host  was  upon  him. 

2ri  And  it  was  revealed  unto  him  by  the  Holy  Ghost,  that  he 
should  not  hsee  death,  before  he  had  seen  the  Ix>rd's  Christ. 

27  And  he  came  '  by  the  Spirit  into  the  temple  :  and  when 

13  2,  6,8.— e  Ija.40. 


I.   M. 


4  1. 


Hispiiri^co^inn  ,-  others  avruv  their  piirificatien  :  and  olheFs    ence  of  the  most  High. 


ny,  it  is  of  little  consequence  wliich  of  tUe  readings  is  receiv- 
ed into  the  text. 

ITic  purification  of  every  mother  and  child,  which  the  law 
enjoined,  is  a  powerful  argument  in  proof  of  that  original  cor- 
ruption and  di'pravity,  which  every  human  being  brings  into 
the  world.  TIk^  woman  to  be  purified,  was  placed  in  the  east 
gate  of  the  cotirt,  called  Nicannfs  gate,  and  was  there  sprin- 
kled with  blood;  thus  she  received  the  atonement.  See  Light- 
foot. 

24.  And  to  offer  a  sacrifice]  Neither  molhemGr  child  wa« 
considered  as  in  the  lord's  covenant,  or  under  the  di vine  pro> 
tection,  till  these  ceremonies  prescribed  loy  the  law,  had  been 
performed. 

A  pair  ef  turtle  doves,  &c  One  was  for  a  burnt  ofTering, 
and  the  other  for  a  sin-offering  ;  see  Lev.  xii.  8.  The  rich  were 
required  to  bring  a  lamb  :  but  the  poor  and  middling  classes 
were  required  to  bring  either  two  turtle  doves,  or  two  pi- 
geo7is.  This  is  a  proof  tnat  the  holy  family  were  not  in  afflu- 
ence. Jesus  sanctified  the  state  of  poverty,  which  is  the  ge- 
neral state  of  man,  by  passing  through  it.  Therefore  the 
poor  have  the  Gospel  preached  unto  them  j  and  the  poor  are 
they  who  principally  receive  it. 

Though  neither  Mary  nor  her  Ron  needed  any  of  these  pu- 
rifications, for  sfw  was  wimaculate,  and  ffe  was  the  Iioly 
One  ;  yet  had  she  not  gone  through  the  days  of  purificatioa 
according  to  the  law,  she  could  not  have  .nppeared  in  the  pub- 
lic worship  of  the  Most  Higli,  and  woukl  have  been  consider- 
ed as  an  apostate  from  the  faith  of  the  Israel  of  God  :  and  had 
not  //e  been  circumcised  and  publicly  presented  in  the  temple, 
he  could  not  have  been  permitted  to  enter  either  synagogue  or 
temple  :  and  no  Jew  would  have  heard  him  preach,  or  liad 
any  intercourse  or  connexion  with  him.  These  reasons  are 
siifUcient  to  account  for  the  purification  of  the  holy  Virgin, 
and  for  tlie  circumcision  of  the  7nost  ho'y  Jesus. 

25.  And  behold,  there  was  a  man  in  Jerusalem]  This  man 
is  distinguished  because  of  his  singular  piety.  There  can  be 
no  doubt,  that  there  were  many  persons  in  Jerusalem  named 
Simeon,  besides  this  m.an  ;  but  there  was  none  of  the  name 
who  merited  the  attention  of  God  so  much  as  he  in  the  text. 
Such  persevering  exemplary  piety  was  verj'  rare,  and  there, 
fore  the  inspired  penman  ushei's  in  tlie  account  with  behold  f 
Several  learned  men  are  of  the  opinif>n,  that  he  was  son  to 
the  famous  Hi/lei,  one  of  the  most  celebrated  doctors  and  phi- 
lf«!ophers  which  had  ever  appeared  in  tlie  Jewish  nation  since 
the  time  of  Moses.  Simeon  is  supposed  also  to  have  been  the 
Ab  or  president  of  the  grand  sanhedrim. 

7Vie  same  man  was  just]  He  steadily  regulated  all  his 
conduct  bv  the  lawof  his  God  ;  and  devout — lie  had  fully  con- 
secrated himself  \.o  God,  so  that  he  added  a  pious  heart  to  a 
righteous  conduct.  The  original  word  evXaffnf,  .signifies  also 
a  person  o/"^ood  rf/>o/-r — one  well  received  among  the  people, 
or  one  cautious  and  circumspect  in  matters  of  religion;  Irom  tu, 
well,  and  Xafifjavo),  I  hike  :  il  prv>perly  denotes,  one  who  takes 
any  thing  that  is  lield  out  to  him,  well  and  carefully.  He  so 
professed  and  practised  tlie  religion  of  his  fathers,  that  he 
gave  no  cause  for  a  frieiidto  mourn  ob  laie  account  or  an  ene- 
my to  triumph. 

Several  excellent  MS3.  read  vvcc/Snf,  fiious  er  godly,  from 
fir,  well,  and  cc0ofiai,  I  worship  ;  one  who  worships  God  icell 
i.  e.  in  spirit  and  in  truth. 

Waiting  for  the  consulation  of  Israel]  That  is,  the  Messiah, 
who  was  known  among  the  pious  Jews  by  this  character:  he 
was  to  be  the  consolation  of  Israel,  because  he  was  to  be  its 
redemption.  This  consolation  of  Israel  was  so  universally  ex- 
pected, that  the  Jews  swore  by  it :  So  let  me  see  tlie  Consola- 
tion, if  such  a  thing  be  net  so,  or  so.  See  thcforjKS  in  Lighl- 
foot. 

7'Ae  Hely  Ghost  wa/>  u.pon  him]  He  was  a  man  divinely Tn- 
spired,  crershatlowed,  and  protected  by  the  power  and  inllu- 


avToiX,  tlec  purification  o/'them  both.  Two  Vcr.iioi>ti  and  two 
of  the  Fathers  omii  the  article.  Kvtdv,  their,  and  avrov,  his, 
have  the  greatest  authorities  in  their  support,  and  tl>e  former 
Is  received  into  most  ofthe  modern  editions.  A  needless  scru- 

fiulflsity  was,  in  my  opinion,  the  origin  oftliese  various  reiid- 
ngs.  Some  would  not  allow  that  both  needed  purification, 
and  referred  the  matter  to  Mary  alone.  Others  thought  iiei- 
ther  could  be  supposed  to  be  legally  impure,  and  therefore 
emitted  the  article  entirely,  leaving  the  meaning  indetermi 


26.  It  was  revealed  unte  him]  He  was  divin-ely  informed, 
KCxpTifiaTirritcvov — he  had  «n  express  <ommuninution  frona 
God  concerning  the  snbject.  The  secret  ef  the  Lord  is  with 
iheni  that  fear  him.  The  soul  of  a  righteous  and  devout  maa 
is  a  proper  habitation  fnithe  ILilv  S^jirlL 

He  should  not  see  death]  They  that  seek  shall  find  ;  it  is 
impossible  that  a  man  who  is  earnestly  seeking  the  salvation 
of  God,  should  be  permitted  to  die  without  finding  it. 

The  Lord's  Christ]    Rather,  the  Lord's  anointed  :—\.)xa.\. 


nate.    As  there  could  be  no  moral  defilement  in  the  case,  snd  i  prophet,  priest,  and  ki;ig,  who  was  tvplfled   by  so  many 
yoat  was  ^one,  being  for  the  performance  of  a  legal  ceremo-  J  anointed  persons  under  the  Old  Covenant :  and  who  w«s  av. 

183 


JSimeon's  projihetie  song. 


ST.  LUKE. 


Account  of  Anna  the  prophetess. 


the  parents  brought  in  the  child  Jesus,  to  do  for  him  after  the 
custom  of  the  law, 
23  Then  took  he  him  up  in  his  arms,  and  blessed  God,  and  said, 

29  Lord,  "  now  lettest  thou  thy  servant  depart  in  peace,  ac- 
cording to  tliy  word : 

30  For  mine  eyes  b  have  seen  thy  salvation, 

•31  Which  thou  hast  prepared  before  the  face  of  all  people  ; 

32  "  A  ]i!;ht  to  liglilc-n  tlie  Gentiles,  and  the  glory  of  thy  peo- 
ple Israel. 

33  And  .Joseph  and  his  mother  marvelled  at  those  tmngs 
which  were  spoken  of  him. 

34  A/id  Simeon  blessed  them,  and  said  unto  Mary  his  mo- 
ther, Dehold,  this  child  is  set  for  the  '^  fall  and  rising  again 

a  Gen  '6  ?0    Phil.1.3!.— b  Isa.52,10.  Ch.3.6.— c  Isa.9.;?.&,  ■12.6.&49.6,&  fiO.  1,  3,3. 
Mau.4  16.     Acis  lH,4-.!:va,aS.— d  Isa.8.14.   Ho3  14  9.     Mall. ''1, 44.    Pnm  9  X,  33. 


of  many  in  Israel ;  and  for  •  a  sign  which  shall  be  spoken 
against ; 

35  (Yea,  f  a  sword  shall  pierce  through  thy  own  soul  also) 
that  the  thoughts  of  many  hearts  may  l)e  revealed. 

36  'f  And  there  was  one  Anna,  a  prophetess,  the  daughter  of 
Phanuel,  of  the  tribe  of  Asher :  she  was  of  a  great  age,  and 
had  lived  with  a  husband  seven  years  from  her  virginity ; 

37  And  she  u-as  a  widow  of  about  fourscore  and  four  years, 
which  departed  not  from  the  temple,  but  served  God  with 
fastings  and  prayers  ^  night  and  day. 

38  And  she  coming  in  that  instant,  gave  thanks  likewise  unto 
the  Lord,  and  spake  of  him  to  all  them  that ''  looked  for  re- 
demption in  i  Jerusalem. 

1  Cor  l.'S,?4,  2  Cor  S.16.  1  Pet.3.7,S.— e  Ads  SS.aS.— f  Psa. 42.10.  -lohn  19.25  — 
f  Acts  26.7.   1  Tim. S.5.—h  .Mark  15.43.   Xer'ZJ.  Ch.ai.ai.—i  Or,  Israel. 


pointed  to  come  in  the  fulness  of  time,  to  accomplish  all  that 
was  written  in  the  Law,  in  the  Prophets,  and  in  the  Psalms, 
concerning  him.     See  tlie  note  on  ver.  11. 

27.  lie  came  by  tli£  Spirit  into  the  temple]  Probably  he  had 
in  view  tlie  prophecy  of  Malachi,  chap.  iii.  1.  The  Lord,  ipham 
ye  seek,  shall  suddenly  come  to  his  temple.  In  this  messenger 
of  the  covenant,  the  soul  of  Simeon  delighted.  Now  the  pro- 
phecy ^yas  just  going  to  be  fullilled,  and  the  Holy  Spirit  who 
dwelt  in  the  soul  of  tills  righteous  man,  directed  him  to  go 
and  see  its  accomplishment.  Those  who  come,  under  the 
influence  of  God's  Spirit,  to  places  of  public  worship,  will 
undoubtedly  meet  with  Him,  who  is  the  comfort  and  salvation 
of  Israel. 

After  the  custom  of  the  laie]  To  present  him  to  the  Lord, 
and  then  redeem  him  by  ^?L.y\ng  five  shekels,  Numb,  xviii.15,16. 
and  to  offer  those  sacrifices  appointed  by  the  law.  See  ver.  24. 

28.  Then  took  he  him  up  in  his  arms}  What  must  the  holy 
soul  of  this  man  have  felt  in  this  moment !  O  inestimable 
privilege  !  and  yet  ours  need  not  be  inferior  :  If  a  man  love 
r/ie,  says  Christ,  he  will  keep  my  word ;  and  I  and  the  father 
will  come  in  unto  liim,  and  7nake  our  abode  with  him.  And 
indeed  even  Christ  in  the  arms  could  not  avail  a  inan,  if  he 
were  not/orTOedin  his  heart. 

29.  Lord,  note  lettest  thou  thy  .servant  depart,  in  peace]  NoiB 
thou  dismisses!,  otoAtcij — loosesth'im  from  li.'e  ;  having  lived 
long  enough  to  have  the  grand  end  of  life  accomplished. 

According  to  thy  trord]  It  was  promised  to  him,  that  he 
should  not  die  till  he  had  seen  the  Lord's  anointed,  ver.  26. 
aind  now,  having  seen  him,  he  expects  to  be  immediately  dis- 
missed in  peace  into  the  eternal  world ;  having  a  full  assu- 
rance and  enjoyment  of  the  salvation  of  God.  Tliough  Simeon 
means  his  death,  yet  the  thing  itself  is  not  mentioned :  for 
death  has  not  only  lost  its  sting,  but  its  na7nc  also,  to  those  who 
have,  even  by  faith,  seen  the  Lord's  anointed. 

30.  Thy  salvation]  That  Saviour,  which  it  became  the 
goodness  of  Gnd  to  bestow  upon  man  ;  and  which  the  necessi- 
ties of  the  human  race  required.  Christ  is  called  our  salva- 
tion, as  he  is  called  our  iife.  our  peace,  our  iiope  ;  i.  e.  he  Is 
the  author  of  all  these,  to  them  w'ho  believe. 

31.  Which  thou  has  prepared]  O  rjTuinaaai — which  thou 
liast  MADE  KEADV  before  the  face,  in  the  presence  of  all  people. 
Here  salvation  is  "represented  under  the  notiim  of  a  feast, 
which  God  himself  has  provided  for  the  whole  world  ;  and  to 
partake  of  which  he  has  invited  all  the  nations  of  the  earth. 
There  seems  a  direct  allusion  here  to  Isa.  xxv.  6,  &c.  "In 
this  mountain  shall  the  Lord  of  hosts  make  unto  all  people  a 

feast  of  fat  things,"  &c.  Salvation  is  properly  the  food  of  the 
soul,  by  which  it  is  iiouriahed  unto  eternal  life  :  he  that  re- 
ceiveth  not  this,  must  perish  for  ever. 

32.  A  light  to  lighten  the  Gentiles]  <t>o>i  ci;  OTroxt'Aui^ii' 
tOvcov — a  light  of  the  Gentiles  for  revelation.  By  Moses  and 
the  prophets,  a  light  of  revelation  was  given  to  the  Jews,  in 
the  blessedness  of  which  the  Gentiles  did  not  partake.  By 
Christ  and  his  apostles,  a  luminous  revelation  is  about  to  be 
given  unto  the  Gentiles,  from  the  blessedness  of  which,  the 
Jeios  in  general,  by  their  obstinacy  and  unbelief,  shall  belong 
excluded.  But  to  all  true  Israelites  it  shall  be  a  glory,  an 
evident  fulfilment  of  all  the  predictions  of  tlie  prophets,  rela- 
tive to  the  salvation  of  a  lost  world  :  and  the  first  offers  of  it 
shall  be  made  to  the  Jewish  people,  who  may  see  in  it  the 
truth  of  their  own  Scriptures  indisputably  evinced. 

33.  Joseph  and  his  mother  marvelled]  For  they  did  not  as 
yet  fully  know  the  counsels  of  God,  relative  to  the  salvation 
which  Christ  was  to  procure ;  nor  the  irayin  which  the  pur- 
chase was  to  be  made  : — but  to  this  Simeon  refers  in  the  fol- 
lowing verses. 

34.  This  child  is  set  for  the  fall]  This  seems  an  allusion  to 
Isa,  viii.  14,15.  Jehovah,  God  of  hosts,  shall  be— :for  a  stone 
of  stu.yiMing  and  rock  of  offence  to  both  houses  of  Israel; 
and  many  among  them  shall  stumble  and  fall,  &c.  As  Christ 
did  not  come  as  a  temporal  deliverer,  in  which  character 
alone  the  Jews  expected  him,  tlie  consequence  shonld  be,  they 
would  reject  him,  and  so  fall  by  the  Romans.     See  Rom.  xi. 

11,  12.  and  Matt.  xxiv.  But  in  the  fulness  of  time,  there  shall 
be  a  rising  again  of  many  in  Israel.    See  Rom.  xi.  26. 

And  for  a  sign]  A  mark  or  butt  to  shoot  at — a  metaphor 
taken  from  archers.  Or  perhaps  Simeon  refers  to  Isa.  xi.  10 — 

12.  There  shall  be  a  root  of  Jesse,  which  shall  stand  for  an 
ENSIGN  of  the  people;  to  it  shall  the  Gentiles  seek : — intima- 
ting that  the  Jews  would  reject  it,  while  (he  Gentiles  should 
flock  to  it  as  their  ensign  of  honour,  under  which  they  were 
to  enjoy  a  glorious  rest. 

184 


That  the  thoughts  (or  reasonings)  of  many  hearts  may  be 
revealed.]  I  have  transposed  this  clause,  to  the  place  to  which 

1  believe  it  belongs.  The  meaning  appears  to  me  to  be  this: 
The  rejection  of  the  Messiah  by  the  Jewish  rulers,  will  suffi- 
ciently prove,  thai  they  sought  the  honour  which  comes  from 
the  world,  and  not  that  honour  which  comes  from  God  :  be- 
cause they  rejected  Jesus,  merely  for  the  reason  that  he  did 
not  bring  them  a  temporal  deliverance.  So  the  very  Phari. 
sees,  who  were  loud  in  their  professions  of  sanctity  and  de- 
votedness  to  God,  rejected  Jesus,  and  got  him  crucified,  be- 
cause his  kingdom  was  not  of  this  world.  Thus  the  reafson- 
ings  of  many  hearts  were  revealed. 

So.  Yea,  a  sword  shall  pierce  through  thy  own  soul  also] 
Probably  meaning,  Thou  also,  as  well  as  thy  son,  shalt  die  a 
martyr  for  the  truth.  But  as  this  is  a  metaphor  used  by  the 
most  respectable  Greek  writers,  to  express  the  most  pungent 
sorrow,'it  may  here  refer  to  the  anguish  Mary  must  have  felt, 
when  standing  beside  the  cross  of  her  tortured  son  :  .John 
xix.  25. 

36.  Anna,  a  prophetess]  It  does  not  appear  that  this  person 
was  a  prophetess  in  the  strict  sense  of  the  word,  i.  e.  one  who 
could  foretel  future  events  ;  but  rather  a  holy  woman,  who, 
from  her  extensive  knowledge  and  deep  experience  in  divine 
things,  was  capable  of  instructing  others ;  accoi'ding  to  the 
use  of  the  word  7rpo(prjTevo),  1  Cor.'xiv.  3.  He  that  prophcsi- 
eth,  speaketh  unto  inen  to  edification,  and  to  erhortation, 
and  to  comfort.  So  we  find  this  holy  widow  proclaiming 
Jesus  to  all  who  looked  for  redemption  in  .lerusalem,  ver.  38. 

The  tribe  of  Aslier]  This  was  one  of  the  ten  tribes  of  the 
kingdom  of  Israel,  several  families  of  which  had  returned 
from  their  idolatry  unto  God,  in  the  time  that  Hezekiah  pro- 
claimed the  pass-over  in   Jerusalem,   which  is    mentioned 

2  Cliron.  XXX.  1 — 11.  Though  her  family  might  have  been  a 
distinguished  one  in  Jerusalem,  yet  we  find  that  it  was  her 
very  exemplary  piety  that  entitled  her  to  be  thus  honourably 
mentioned  in  the  sacred  history.  It  is  an  honourable  thing 
indeed  to  have  one's  name  written  in  the  sacred  records ;  but 
to  be  written  in  the  book  of  life,  is  of  infinitely  greater  moment. 

Seven  yea^s]  She  was"  apwie  virgin  when  married,  was 
favoured  with  her  husband  but  seven  years,  and  was  now  in  all, 
taking  in  the  time  of  her  virginity,  marriage,  and  tvidoichood, 
eighty-four  years  of  age.  At  such  an  age,  it  might  be  sup- 
posed she  was  reasonably  exempted  from  performing  the 
severer  duties  of  religion  ;  but  her  spirit  of  piety  continued 
still  to  burn,  with  a  steady  and  undiminished  tlame. 

37.  Departed  not  from  the  temjde]  Attended  constantly  at 
the  hours  of  prayer,  which  were  nine  in  the  morning  and 
tliree  in  the  afternoon.  See  Acts  ii.  15.  iii.  1.  It  does  not  ap- 
pear that  women  had  any  other  functions  to  perform  in  that 
holv  place. 

With  fastings]  She  accompanied  her  devotion  with  fre- 
quent fastings,  probably  not  ofterter  iX'xan  twice  in  the  week; 
for  this  was  the  custom  of  the  most  rigid  Pharisees  :  see  chap, 
xviii.  12. 

38.  Coming  in  that  instant]  AvTriry]  upa,  at  that  very  time; 
while  Simeon  held  the  blessed  Redeemer  in  his  arms,  and 
was  singing  his  departing  and  triumphal  song. 

Gave  thanks  likeioise]  She,  as  well  as  Simeon,  returned 
God  public  thanks,  for  having  sent  this  Saviour  to  Israel. 

Spake  of  him]  Of  the  nature  and  design  of  his  mission; 
and  the  gfory  that  should  take  place  in  the  land. 

To  all  them  that  looked  for  redemption']  As  Daniel's  seventy 
weeks  were  known  to  be  now  completed,  the  more  pious 
.lews  were  in  constant  expectation  of  tlie  promised  Me.-siah. 
They  were  expecting  redemption,  XvTptaaiv;  such  a  redemp- 
tion as  was  to  be  brought  about  by  an  atonement,  or  expiatory 
victim,  or  ransom  price.     See  on  chap.  i.  68. 

In  Jerusalem.]  It  is  pr;  bable  she  went  about  from  hoiise  to 
house,  testifying  the  Gospel  of  the  grace  of  God.  In  the  mar- 
gin of  our  common  version,  Israel  is  put  instead  oi  Jerusalem, 
which  the  translators  thought  was  nearly  as  eligible  as  the 
word  they  received  into  the  text.  This  marginal  reading  is 
supported  by  several MSS.,  all  the  Arahic&rxA  Persic  vei-sions, 
the  Vulgate,  and  most  copies  of  the  Itala.  Were  this  reading 
to  be  received,  it  would  make  a  very  essential  alteration  in  the 
meaning  of  the-text ;  as  it  would  intimate  that  this  excellent 
woman  travelled  over  the  land  of  Israel,  proclaiming  the  ad- 
vent of  Christ.  At  all  events,  it  appears  that  this  widow  was 
one  of  the.^.rs<  publishers  of  the  Gospel  of  Christ,  and  it  is 
likely  that'she  travelled  with  it  from  house  to  house,  through 
tl.e  city  of  Jerusalem,  where  she  knew  they  dwelt  who  wero 
expecting  the  salvation  of  God. 


Jesux  goes:  to  Jervfalem, 


39  T  And  when  llipy  had  performed  all  thines  aerording  to 
the  law  of  the  Lord',  they  returned  into  fJalileo,  to  tlicir  own 
city  Nazareth. 

4(i  ■  And  the  cr.i'd  prcw,  and  waxed  strong  in  spirit,  filled 
wkh  wisdom  :  and  the  !;race  of  God  was?  upon  him. 

41  H  ■  Now  his  parents  went  to  Jerusalem  ^  every  year  at  the 
fea.st  of  t)ie  passnver. 

42  And  when  he  was  twelve  years  old,  they  went  up  to  Je- 
rnsr'lcm  nfler  the  custom  of  the'  feast. 

43  And  when  thev  had  fulfilled  tiie  days,  as  they  returned, 
the  child  Jesus  tarried  hchind  in  Jerusalem;  and  Joseph  and 
his  mother  knew  noto/'iV. 

44  But  they,  supposing  him  to  have  heen  in  the  company, 
went,  a  day's  jourciey ;  and  they  sought  him  among  their  kins- 
folk and  acquaintance. 

45  And  when  they  found  him  not,  they  turned  back  again  to 
Jerusalem,  seeking  him. 


39.  Tliny  retiiriioA  into  Galilee]  3ii^  not  ii  imediate!y ;  for 
the  coming  of  the  ir/.^e  >nen,  and  thcrctreat  of ..  i.-Ji-phwuh  liis 
family  i>itn  Egypt,  happened  bet  .'een  this  p  'riod  of  time, 
and  hi.'i  going  to  Na:areth  in  Galilc-  .. — Rishop  Pkarce.  hut 
it  is  very  likely,  thai  as  soon  as  the  p  i  sentation  .'  *he  temple, 
and  the  i-,eremonies  -elative  to  it,  ha  1  heen  accou,  'shed,  tliat 
the  hoiy  family  did  -  ctnrn  to  Gnlilr,-,  as  St.  Luke" I  ere  states  ; 
and  tha'  they  contlm  nl  there,  till  P.  rid 's bloody  p  rpose  was 
djscoveri^d  to  them  1  y  the  Lord  ;  \v  ■•■!  probably  took  some 
time  to  bring  it  to  it«:  murderous  cri.^  alter  the  departure  of 
the  Magi.  .4//er  whi  1),  tliey  flid  int.  Kgypt,  whe  -e  they  con- 
tinued till  the  death  oi  ilt'nid  ;  and  it  is  probable,  that  it  is  of  a 
second  return  to  Nazaretli  that  St.  Matthew  speaks,  chap.  ii.  2'?. 

40.  T/ie  child  grew]  As  to  his  body — being  in  perfect  healtli. 
Wared  strong  in  spirit]  His  rational  soul  became  strong 

and  vigorous. 

Fillc'l  trithtrisdum]  The  divinity  continuing  to  communi- 
cate itself  more  and  moi-e,  in  proiiortion  to  the  increase  of 
the  rnlioiial  principle.  Ttie  reader  should  never  forget,  that 
Jesus  vras  perfect  man.  as  well  as  Gnd. 

And  the  grctce  of  God  teas  upon  him.]  The  word  Xf'/"fi  not 
only  means  grace  In  the  coitimon  acceptation  of  the  word, 
(some  blessing  granted  by  God's  mercy  to  those  who  are  sin- 
ners, or  have  no  merit)  but  it  means  also  favour  or  approha- 
lion  :  and  this  sense  I  think  the  most  proi)er  for  it  here,  when 
applied  to  the  human  nature  of  or.r  blessed  Lord;  and  thus  our 
translators  render  the  same  word,  ver.  .52.  Even  Christ  him- 
self, who  knew  no  sin,  grew  in  the  farour  of  God  ;  and  as  to 
his  huumn  nature,  increased  in  the  graces  of  the  Holy  Spirit. 
From  this  we  learn,  that  if  a  man  were  as  pure  and  as  per- 
fect as  tiie  man  Jesus  Thrist  himself  was,  yet  he  might  ne- 
vertheless, increase  in  the  image,  and  consequently  in  llie/». 
vonr  of  God.  God  loves  every  thing  and  person,  in  propor- 
tion to  the  nearness  of  the  approaclies  made  to  his  own  per- 
fections. 

41.  His  pnrr.nts  went — every  year]  This  was  their  constant 
custom,  because,  positively  enjoined  by  the  law,  Exod.  xxiii. 
17.  But  it  doeiiiiot  appear,  that  i«y«?i^s  were  obliged  to  be 
present;  and  yet  all  the  m''ii-chi!dren  are  positively  ordered 
to  make  their  appearance  at  Jerus;.'em  thrice  in  the  year, 
Exod.  xxxiv.  23.  And  ovu-  Lord  being  now  twelve  years  oM, 
vcr.  42.  accompanies  his  parents  to  the  feast.  Probably  this 
was  the  very  ase  at  whicli  the  male-children  were  obliged  to 
appear  before  the  Lord  at  the  three  public  festivals — the  feast 
of  unleavened  bread,  of  weeks,  and  of  tabernacles.  Accord- 
ing to  tlie  Jewish  canons,  it  was  the  age  at  which  they  were 
obliged  to  begin  to  learn  a  trade. 

43.  Had  fulfilled  the  days]  Eight  days  in  the  whole  :  one 
was  the  pass-over,  and  the  other  seven,  the  days  of  unleav- 
ened bread.     See  on  Matt.  xxvi.  2. 

44.  Supposing  him  to  have  heen  in  the  company]  Some 
have  supposed  tliat  the  men  and  women  marched  in  separate 
companies  on  these  occasions,  which  is  very  likely  :  and  that 
sometimes  the  children  kept  company  with  the  men  ;  some- 
times with  the  teamen.  This  might  have  led  to  what  other- 
wise seems  to  have  been  inexcusable  carelessness  in  Joseph 
and  Mary.  Joseph  not  seems  Jesus  in  the  men's  company, 
might  suppose  he  was  witli  his  mother  in  the  women's  com- 
pany :  and  Mary,  not  seeing  him  with  her,  might  imagine  he 
was  with  Joseph. 

Went  a  day's  journey]  Knowing  what  a  treasure  theypos- 
«essed,  how  could  they  be  so  long  without  looking  on  it? 
Where  were  the  bowels  and  tender  solicitude  of  the  mother  1 
Let  them  answer  this  question  who  ran. 

And  they  sought  hint]  \vtX,riTn\n<,  they  earnestly  soughthim. 
They  are  now  both  iluly  affected  with  a  sense  of  their  great 
loss  and  great  negligence. 

Kinsfolk  and  ac'iuaintance.]  Thoseof  the  same  family  and 
neighbourhood  went  up  to  Jerusalem  together,  on  such'octa- 
Bions. 

45.  Seeking  him]  7.r]TovvTt?  avruv — or  rather  seeking  him 
diligently,  avat,r\TovvTC?.  This  is  the  rending  of  BCDL.  si> 
others,  Vulgate,  and  ??i«e  copies  of  the //a/a.  If  they  sought 
earnestly  when  they  first  found  him  missing,  there  is  little 
doubt  that  their  solicitude  and  diligence  must  be  greatly  in- 
creased during  his  three  days'  absence  :  therefore  the  word 
which  I  have  adopted  on  the  above  authority,  is  more  likely  to 
be  the  true  reading,  tlianthe  ?»)-ou^Tff,  of'the  common  text, 

Aa 


CHAPTER  II.  and  argue*  with  the  doctors. 

46  And  it  came  to  pas.s,  that  after  three  days  they  found  him 
In  tiie  temple,  silting  in  the  midst  of  the  doctors,  both  hearing 
them,  and  askir'g  them  questions. 

47  And  °all  that  heard  him,  were  astonished  at  his  under- 
standing and  answers. 

4S  And  when  they  saw  him,  they  were  amazed  :  and  his  mo- 
ther said  unto  him.  Son,  why  hnst  thou  thus  dealt  with  usT 
behold,  thy  father  and  I  have  sought  thee  sorrowing. 

49  And  he  said  imtothem,  Howls  it  that  ye  sought  me?  wist 
ye  not  i;. .',  I  must  be  about  '^  my  Father's  business  1 
'  iJO  An.'. "  they  understood  not  the  saying  which  he  spake  unto 
them. 

51 II  And  he  went  down  with  them,  and  came  to  Nazareth, 
and  was  subject  unto  them :  but  his  mother  f  kept  all  these 
sayings  in  lier  heart. 

52  And  Jesus  ^  increased  in  wisdom  and  •>  stature,  and  in  fa- 
vour witli  God  and  man. 

d  .lolin  'J.I6.-0 CI1.9.45.&.  18.34.-f  V«.I9.    Dan.7.-S.— s  1  Sem.S.as.  V«r.«X— 

h  Or,  «-i! 

which  simply  sigitii'es  A-e^A-iHg-;  M  hereas  ii:o  other  strongly 
marks  t]>i:'n'  solicit  ail  ■  an<l  diligence.. 

4<"  ^-'fing  in  the  ,  lidst  of  the  doctors]  The  ral>hins  ;  who 
wen  .  'ainingthe  law  and  the  ce.enionics  of  tlie  Jewish  re- 
ligioi     ,   neirdiscip'  -. 

Askt.  '■  them  qu  .I'.ons.]  Not  as  a. scholar  asks  his  teacher, 
to  be  informed  ;  lut  as  a /encAcr,  who  pjopose*' qm-slionsto 
his  s.:ho!urs,  in  on'  r  to  take  an  o.x-asion  \.oinslrui:l  tliein.    . 

In  the  time  of  Jo?ephus,  the  Jewish  teachei-s  were  either 
very  ignorant  or  very  humlle  :  for  he  tells  us,  that  "when  he 
was  about  fourteen  yeai-sofiige,  the  chief  priests,  and  the  prin- 
cipal men  of  the  city,  were  constantly  coming  10  him,  to  be 
more  accurately  instructed  in  matters  relative  to  tlie  law." 
See  his  life,  sect.  ii.  If  this  were  true,  it  is  no  wonder  to  find 
them  now,  listening,  with  tli.-deepost  attention,  to  such  teach- 
ing as  they  never  before  heard. 

47.  Anstvers.]  The  worA  niroKpKrts,  here  seems  not  to  mean 
answers  only,  but  what  Jesus  said  by  way  of  qu'Stioii  to  the 
doctors,  ver.  46.  So  in  Rev.  vii.  13.  one  of  the  eliicrs  is  said 
to  have  ansvered,  saying— \\\\en  he  only  aiiked  a  question. 
Bp.  Pe.irce. 

4.9.  Why  hast  thou  tlftis  dealt  vith  us  ?]  Tt  er-rtauily  wa.'  not 
A/s  fault,  tint  theirs.  Men  are  very  apt  to  lay  on  otiiers  Ihu 
blame  of  their  owjt  misconduct. 

49.  How  is  it  that  ye  sought  me  ?]  Is  not  this  intended  as  a 
gentle  reproof  ?  Why  had  ye  me  to  seek?  Ve  should  not 
liave  left  my  company,  when  ye  knew  1  am  constantly  em- 
ployed in  performing  the  will  of  the  Jiust  Hlgli. 

My  Father's  business  ?]  Ei'  roii  rov  -arpni  /lov,  my  Fath- 
er's concerns.  Some  think  that  these  words  should  be  trans- 
lated, /«  my  Father's  house  ;  which  was  a  reason  that  they 
should  have  sought  him  in  the  temple  only.  .\s  if  lie  had 
said,  Where  should  a  child  he  found,  but  in  b'isfather's  house^ 
This  translation  is  defended  by  Grotius,  Peurce.  and  others  : 
and  is  the  reading  of  the  Syriac,  latter  Persic,  and  Armeni- 
an versions.  Our  Lord  took  this  opportunity  to  instruct  .Jo- 
seph and  Mary  concerning  his  divine  nature  and  Jnission. 
My  Father's  concerns.  This  saying,  one  >vouM  tliink,  could 
not  have  been  easily  misunderstood.  It  shows  at  once  that  he 
came  down  from  heaven.  Joseph  had  wo  concerns  in  the 
temple  ;  and  yet  we  find  they  did  not  fully  comprehend  it. 
How  slow  of  heart  is  man  to  credit  any  thing  tliat  comes 
from  God  ! 

51.  Was  subject  unto  them]  Behaved  towards  them  with 
all  dutiful  submission.  Probably  his  working  with  his  hands 
ru  his  rcpiUed  father's  business,  is  here  also  implied  :  see  on 
ver.  41.  No  child  among  the  Jews  was  ever  brought  up  in 
idleness.  Is  not  this  the  carpenter  ?  Wiis  a  saying  of  those 
Jews,  who  appear  to  have  had  a  proper  knowledge  of  his  em- 
l)loymeut,  while  in  Joseph's  house.  See  note  on  Matt.  xiii.  55. 

52.  Jesus  increased  in  wisdo7n]  See  on  ver.  40. 
The  following  remarks,  taken  chiefly  from  Mr.  Claude,  on 

the  foregoing  subject,  are  well  worth  the  rea.ler's  i.tteniion. 

I.  The  birth  of  Christ  is  announced  to  the  sheplierds.  1. 
God  causes  his  grace  to  descend  not  only  on  the  great  and 
powerful  of  the  world,  but  also  upon  the  most  simple  and  in- 
considerable ;  just  as  the  heavens  difluse  their  inlluence  not 
only  on  great  trees,  but  also  on  the  smallest  herbs.  2.  God 
seems  to  take  more  delight  in  bestowing  his  favours  on  the 
most  abject,  than  in  distributing  them  among  persons  of  ele- 
vated rank.  Here  is  an  example  : — for  while  iie  sent  the  wise 
men  of  the  east  to  Herod,  he  sent  an  angel  of  heaven  to  the 
sheuherds,  and  conducted  them  to  the  cradle  of  the  Saviour 
of  the  world.  3.  In  this  meeting  of  the  angel?  and  shepherds, 
you  see  a  perpetual  characteristic  of  the  economy  of  Jesus 
Christ;  wherein  the  highest  and  most  sublime  things  are  join- 
ed with  the  meanest  and  lowest.  In  his  person,  tlic  eternal 
WORD  is  united  to  a  creature,  the  divine  nature  to  the  human, 
infinity  to  infirniitv,  in  a  word,  the  Lord  of  glory  to  mean 
flesh  and  blood.  'On  his  cross,  though  he  appears  naked, 
crowned  with  thorns,  and  exposed  to  sorrows,  yet  at  tlie  same 
time  he  shakes  the  earth,  and  eclipses  the  sun.  Here,  in  like 
manner,  are  angels  familiar  with  shepherds  :  OH^fistomark 
his  majesty,  shepherds  his  humility.  4.  This  missioo  of  an- 
gels relates  to  the  end  for  which  tlie  Son  of  God  came  into 
the  world  ;  for  he  came  to  establish  a  communion  between 
God  and  men,  and  to  make  peace  between  men  and  angels  : 
to  this  must  be  referred  what  SL  Paul  says,  Col.  i.  20.  It 
185 


Reflections  an  the  appearance  of 


ST.  LUKE. 


the  angels  to  the  shepherds,  ^t 


phased  the  Father,  by  him  to  reconcile  all  things  to  himself. 
5.  However  simple  and  plain  the  eniploymeiits  of  men  may 
be,  it  is  always  v«ry  pleasing  to  Gml,  when  they  di^cliarge 
them  with  a  good  consVience.  While  these  shepherds  were 
busy  in  their  calling,  Uod  sent  liis  angels  to  them.  (>.  God 
does  in  regard  to  men,  what  these  slieplierds  did  in  regard  lo 
their  sheep.  He  is  the  great  Sliepherd  of  mankind,  continu- 
ally watching  over  tlieni  by  his  providence. 

II.  The  ^/ory  of  tlie  Lord  s/ionf  round  the  shepherds.  1. 
When  angels  borrow  human  forms,  in  order  to  appear  to  men, 
they  have  always  some  ensigns  of  grandeur  and  majesty  to 
show  that  they  are  not  7nen  but  angels.  2.  The  appearance 
of  this  light  to  tlie  sh.^plierds  in  the  night  may  very  well  be 
taken  for  a  mystical  symbol.  Night  represents  tlie  corrupt 
state  of  mankind  when  .lesus  came  into  the  world  ;  a  state  of 
ignorance  and  error.  Light  fitly  represents  tlie  salutary 
grace  of  Christ,  which  dissipates  obscur.ty,  and  gives  us  tlie 
true  knoicledge  of  God. 

III.  The  shef.herds  were  filled  with  great  fear.  1.  This 
was  the  effect  of  their  great  surprise.  When  grand  objects 
suddenly  present  themselves  to  us,  they  must  needs  fill  us 
with  astonishment  and  fear ;  for  the  mind,  on  these  occasions, 
is  not  at  liberty  to  exert  its  force  ;  on  the  contrary,  its  strength 
is  dissipated,  and  during  this  dissipation  it  is  impossible  not 
to  fear.  2.  This  fear  may  also  arise  from  emotions  of  cori- 
acirnve.  Man  is  by  nature  n  sinner,  and  conseqtiently  an  ob- 
'ect  of  \.\\e  justice  of  God.  While  God  does  not  manifest  him- 
self to  him,  he  remains  insensible  of  his  sin  ;  but  when  God 
discovei-s  liimself  to  him,  he  awakes  to  feeling,  and  draws 
nigh  la  God  as  a  Kembling  criminal  approaches  liis  judge. 
See  tilts  exemplified  in  the  case  of  Adam,  and  in  that  of  the 
I.siaeliJtes  wl\en  God  appeareil  on  the  mountain  :  hence  that 
provei'bia!  saying,  We  shall  die,  for  ice  have  seen  God.  3. 
The  shepherds  had  just  reason  to  fear,  when  they  saw  before 
them  an  angel  of  heaven  surrounded  with  the  ensigns  of  ma- 
jesty, for  angels  had  been  formerly  the  ministers  of  God's 
vengeance..  On  this  occasion,  the  sad  examples  of  divine 
vengeance,  recorded  in  Scripture,  and  performed  by  the 
ministry  <3f  angels,  might,  in  a  moment  rise  to  view,  and  in- 
cline them  to  think  that  this  angel  had  received  a  like  order 
to  destroy  tliem. 

IV.  Observe  the  angel's  discoui-se  to  the  shepherds.  1.  The 
angel  says  to  ihexn,  fear  not.  This  preface  was  necessary  to 
gain  their  attention,  which  fear,  nodoubt,  had  dissipated.  The 
disposition  which  the  angel  wishes  to  awaken  in  thern,  com- 
ports with  the  news  which  he  intended  to  announce:  forwiiat 
ixiisfeur  to  do  with  the  birth  of  the  Saviour  of  the  world  ! 

2.  The  angel  describes,  Ist.  The  person  of  whom  he  speaks,  a 
saviour,  Christ  the  Lard;  see  before  on  ver.  11.  Pee,  2dly. 
What  he  speaks  of  him  ;  he  is  born  unto  you.  3d!y.  He  marks 
the  lime;  tJtig  day.  4thly.  He  describes  the  place  ;  in  the  city 
of  David.  5th!y.  He  specifies  the  nature  of  this  important 
news ;  a  great  joy  which  shall  he  unto  all  people.  See  Claude's 
E^say,  by  Robinson,  vol.  i.  p.  266,  &c. 

Concerning  f^imeon,  three  things  deserve  to  be  especially 
noted:  1.  Ws faith.     2.  His  song.     And,  3.  His  proplieci/. 

I.  His  faith.  1.  He  expected  the  promised  Redeemer,  in 
vutue  of  the  promises  which  God  had  made ;  and  to  show 
that  his  faith  was  of  tlie  operation  of  God's  Spirit,  he  lived 
a  lite  of  righteousness  and  devotedness  to  God.  Many  profess 
to  expect  ttie  salvation  which  God  has  promised  only  to  those 
who  believe,  while  living  in  conformity  to  the  world,  under 
the  influence  of  its  spirit,  and  in  the  genera!  breach  of  the 
righteous  law  of  God.  2  The  faith  of  Simeon  led  him  only 
to  wish  for  life  that  he  might  see  him  who  was  promised,  and 
be  properly  prepared  for  an  inheritance  among  the  sanctified. 
They  who  make  not  this  use  of  life  are  much  to  be  lamented. 
It  would  have  been  better  for  them  had  they  never  been  born. 

3.  The  faith  of  Simeon  was  crowned  with  success,  .lesus 
came ;  he  saw,  )\efe!t,  he  adored  him  !  and  with  a  heart  filled 
with  the  love  of  God,  he  breathed  out  his  holy  soul,  and  pro- 
bably the  last  dregs  of  his  life,  in  praise  to  the  fountain  of  all 
good. 

II.  Simeon's  song.  By  it  he  shows  forth,  1.  The^'oy  of  his 
own  heart.  Lord,  now  thou  dismissest  tliy  servant ;  as  if  he 
had  said,  "  Yes,  O  my  God,  I  am  going  to  quit  this  earth  !  I 
feel  that  tliou  callest  me  !  and  I  quit  it  without  regret.  Thou 
hast  fulfilled  all  my  desires,  and  completed  my  wishes,  and  I 
desire  to  be  detained  no  longer  from  the  full  enjoyment  of  thy- 
self." O!  how  sweet  is  death  after  such  an  enjoyment  and 
discovery  of  eternal  life!  2.  Simeon  shows  forth  tlie  glory 
of  Christ.  He  is  the  Sun  of  righteousness,  rising  on  a  dark 
and  ruined  world  with  light  and  salvation.  He  is  the  light 
that  shall  manifest  the  infinite  kindness  of  God  to  the  Gen- 
tile people  ;  proving,  that  God  is  good  to  all,  and  that  his  ten- 
der mercies  are  over  all  his  works.  He  is  the  glory  of  Israel. 
It  is  by  him  tliat  the  Gentiles  have  been  led  to  acknowledge 
the  Jews  as  the  peculiar  people  of  God ;  tlieir  hooks  as  the 
word  of  God;  and  their  teaching  as  the  revelation  o(  God. 
What  an  honour  for  this  people,  had  they  known  how  to  pro- 
fit by  it!  3.  He  astonished  Joseph  and  Mar;/ with  his  sublime 
account  of  the  Redeemer  of  the  world.  They  hear  him  glori- 
ned,  and  their  hearts  exult  in  it.  From  this  divine  song  thev 
leara  that  this  miraculous  son  of  theirs  is  the  sum  and  suor 

186 


stance  of  al!  the  promises  made  unto  Ihe  fathers,  aiid  of  all 
the  predictions  of  the  prophets. 

IIL  Simeon's  prophecy.  1.  He  addresses  Christ,  and  fore- 
tels  that  he  should  be  for  the  ruin  and  recovery  of  many  in 
Israel.  How  astonishing  is  the  folly  and  perversenes>s  of  man, 
to  turn  that  into  poison  which  God  has  made  the  choicest  me- 
dicine ;  and  thus  to  kill  themselves  with  the  cure  he  has 
appointed  for  them  in  the  infinity  of  his  love !  Those  who 
speak  against  Jesus,  his  7Pays,  his  doctrine,  his  cross,  his 
sacrifice,  are  likely  to  stumble,  and  fall,  and  rise  no  more  for 
ever !  May  the  God  of  mercy  save  the  reader  from  this  con- 
demnation !  2.  He  addresses  Mary,  and  foretcls  the  agonies 
she  must  go  through.  What  must  this  holy  woman  have  en- 
dured when  she  saw  her  son  crowned  with  thorns,  scourged, 
buffeted,  spit  vpon — when  she  saw  his  hands  and  his /«e( 
nailed  to  the  cross.'  and  his  side  pierced  with  a  spear!  What 
a  sword  tlirougli  her  own  soul,  must  each  of  these  have  been  ! 
But  this  is  not  all.  These  sufferings  of  Jesus  are  predicted 
thirty  years  before  they  were  to  take  place  !  What  a  martyr- 
dom was  this !  while  he  is  nourished  in  her  bosom,  she  can- 
not help  considering  him  as  a  lamb  who  is  growing  up  to  be 
sacrificed.  The  older  he  grows,  the  nearer  the  bloody  scene 
approaches!  Thus  her  sufferings  must  increase  with  his 
years,  and  only  end  with  his  life.  3.  He  foretels  the  effects 
which  should  be  produced  by  the  persecutions  raised  against 
Christ  and  his  followers.  The  sword  of  persecution  shall  lay 
open  the  hearts  of  many,  and  discover  their  secret  motives 
and  designs.  When  the  doctrine  of  the  cross  is  preached, 
and  persecution  raised  because  of  it,  then  the  precious  are 
easily  distinguished  from  the  vile.  Those  whose  hearts  are 
not  established  by  grace,  nor  right  with  God,  will  turn  aside 
from  the  way  of  righteousness,  and  deny  the  Lord  that  bought 
them.  On  the  other  hand,  those  whose  faith  stands  not  in  the 
wisdom  of  man  but  in  the  power  of  God,  will  continue  faith- 
ful unto  death,  glorify  God  in  the  fire,  and  thus  show  forth  the 
excellency  of  his  salvation,  and  the  sincerity  of  the  profession 
which  they  had  before  made.  -Thus  the  thoughts  of  many 
hearts  are  stilt  revealed. 

The  design  of  our  blessed  Lord  in  staying  behind  in  the 
temple  seems  to  have  been  twofold.  1st.  To  prepare  the  Jews 
to  acknowledge  in  him  a  divine  and  supernatural  wisdom: 
and,  2dly.  To  impress  the  minds  of  Joseph  and  Mary  with  a 
proper  idea  of  his  independence  and  divinity.  Their  conduct 
in  this  business  may  be  a  lasting  lesson  andprofitable  warn- 
ing to  all  the  disciples  of  Christ. 

1st.  It  is  possible  (by  not  carefully  watching  the  heart,  and 
by  not  keeping  sacredly  and  constantly  in  view  the  spiri- 
tuality of  every  duty)  to  lose  the  presence  and  power  of 
Clu-ist,  even  in  religious  ordinances.  Joseph  and  Mary  were 
at  the  feast  of  the  pass-over  when  they  lost  Jesus  !  2dly .  Many 
who  liave  sustained  loss  in  their  souls,  are  kept  from  making 
speedy  application  to  God  for  help  and  salvation,  through  the 
foolisii  supposition  that  their  stjite  is  not  so  bad  as  it  really  is ; 
and  in  the  things  of  salvation,  many  content  themselves  with 
the  persuasion  that  the  religious  people  with  whom  they  asso- 
ciate, aie  the  peculiar  favourites  of  heaven,  and  that  they  are 
in  a  state  of  complete  safety  while  connected  with  them.  They 
supposing  him  to  be  in  t)ie  company,  went  a  day's  journey. 
3dly.  Deep  sorrow  and  self-reproach  must  be  the  consequence 
of  the  discovery  of  so  great  a  loss  as  that  of  the  presence  and 
power  of  Christ.  Joseph  and  Mary  sought  him  sorrowing. 
4thly.  When  people  are  convinced  by  the  light  of  the  Lord, 
that  their  souls  are  not  in  a  safe  state,  and  that  unless  they 
find  the  Redeemer  of  tlie  world  they  must  perish  ;  they  are 
naturally  led  to  inquire  among  their  kinsfolk  and  acquaint- 
ance for  him  who  saves  sinners.  But  this  often  pxoves  fruit- 
less :  they  know  not  .lesus  themselves,  and  they  cannot  tell 
others  where  to  find  him.  They  sought  him  among  their  kins- 
folk and  acquaintance,  and  found  him  not.  5thly.  When 
people  perceive  that  they  have  proceeded  in  a  certain  course 
of  life  for  a  considerable  time,  without  that  salvation  which 
God  promises  in  his  word,  they  should  first  stop  and  inquire 
into  their  state,  and  when  they  find  that  they  have  been  post- 
ing into  eternity,  not  only  without  a  preparation  for  glory, 
but  with  an  immense  load  of  guilt  upon  their  souls;  they 
should  tur7i  back,  and  as  their  time  may  be  but  short,  tliey 
should  seek  diligently.  They  turned  back  to  Jerusalem, 
earnestly  seeking  him.  6thly.  The  likeliest  place  to  find  Jesus 
and  his  salvation,  is,  the  temple.  Tlie  place  where  his  pure 
unadulterated  Gospel  is  preached,  the  sanctuary  where  the 
powerandglory  of  Godare  seen  in  the  conviction,  conversion, 
and  salvation  of  sinners.  They  found  him  in  ihe  temple, 
among  the  doctors.  7thly.  Trials,  persecutions,  and  afflictions, 
are  all  nothing,  when  the  jyresence  and  power  of  Christ  are 
felt :  but  when  a  testimony  of  his  approbation  lives  no  longer 
in  the  heart,  every  thing  is  grievous  and  insupportable.  The 
fatigue  of  the  journey  to  Bethlehem,  thefight  from  the  cruelty 
of  Herod,  and  the  unavoidable  trials  in  Egypt,  were  cheer- 
fully supported  by  Joseph  and  Mary  ;  because  in  all  they  had 
.Tesus  !Ci7A  them ;  but  now  tliey  are  in  distress  and  misery, 
because  he  is  behiiid  in  Jerusalem.  Reader,  if  thou  have  lost 
Jesus,  take  no  rest  of  body  or  soul  till  thou  have  found  him  ! 
without  him,  all  is  confusion  and  ruin :  with  him,  all  ia  joy 
and  peace. 


i 


John  the  Baptist's  preaching; 


ST.  LUKE. 


doctrine,  and  tuccett. 


CHAPTER  III. 

Tht  time  in  which  John  the  Eaptist  began  to  preach,  1— .3.  7"he  prophecies  which  were  fulfilled  in  him,  4—6.  Thf.  matter 
and  success  of  his  preaching,  7—9,  among  the  people,  10,  11.  Among  the  jiiiblicans,  12,  \.i.  Among  the  soldiei-s,  14  I/'is 
testimony  concerning  Christ,  li>— 18.  'J'he  reason  trhij  Herod  put  him  (■  'tcrward  in  prison,  19,  2U.  He  haptizes  Christ 
on  whom  the  apirit  of  God  descends,  ^1,12.     Our  Lord's  genealogy, ^i-'-'iS.     [A.  M.  4U30.     A.  1).  26.     An.  Olyiiip.  CCI.  2.) 

I^OW  in  the  fifteentli  year  of  Ihe  reign  of  Tiberiu.s  Cesar,      8  Bring  f  rth  thertfore  fruiLs  i  wortliy  of  repentance,  and 


*  Pontius  Pilate  being  governor  of  .Judea,  and  *> Herod 
being  tetrarch  of  Galilee,  and  liis  brother  Philip  tetrarch  of  Itn- 
rea  and  of  the  region  of  Trachonitis,  and  Lysanias  the  tetrarch 
of  Abilene, 

2'= -Annas  and  Caiaplias  being  the  high  priests,  the  word  of 
God  came  unto  Jolin,  the  son  of  Zacharias,  in  tlie  wilderness. 

3  ^  And  lie  came  into  all  the  country  about  .lordan,  preaching 
the  baptism  of  repentance  '  for  the  remission  of  sins  : 

4  As  it  is  written  in  the  book  of  the  wrirds  of  Esaias  the  pro- 
phet, saying,  f  The  voice  of  one  crying  in  the  wilderness,  Pre- 
pare ye  the  way  ol  the  Lord,  make  his  patlis  straight. 

5  Every  valley  shall  be  filled,  and  every  mountain  and  hill 
shall  be  brought  low  ;  and  the  crooked  shall  be  made  straight, 
and  the  rough  ways  sliall  be  made  smooth  ; 

6  And  ^all  Ilesh  shall  see  tlie  salvation  of  God. 

7  Then  said  he  to  the  multitude  that  came  forth  to  be  bap- 
tized of  him,  >>  O  generation  of  vipers,  who  hath  warned  you 
to  flee  from  Uie  wrath  to  come  1 

23.7.     Matl.  2.  1,  a.-c  .Mall.  SC.W.     Mark  I. 

:ts  4,  6.— .1  Moll.  3   1.     Mark  1.  4.-e  Ch.  I  77  — 

John  1.  83.-8  P=a  SS-  2-     1"«  K.  10.  Ch.  2.  10. 


I  Malt  27.  2,  11.— b  Ver.  19  < 
•10.  .lohn  II.  49,51.  St  18,  13, 
la.  40.3.    Mall,  i  3.    Mark  1. 


NOTES.— Verse  1.  fifteenth  year]  This  was  the  fifteenth 
of  his  principality  and  thirteenth  of  his  monarchy  :  for  he 
wa-s  tico  years  joint  emperor,  previously  to  the  death  of  Au- 
gustus.    [.■^ee  the  end  of  this  chapter.! 

Ti/ierius  Cesar]  This  emperor  succeeded  Augustus,  in 
whose  reign  Christ  was  born,    lie  began  his  reign  Avigust  19, 

A.  D  14.  reigned  twenty-three  years,  and  died  March  16,  A.  D. 
37,  aged  seventy-eight  years.  lie  was  a  most  infamous  charac- 
ter. During  the  latter  part  of  his  reign  especially,  he  did  all  the 
misctiicf  he  possibly  could  :  and  tliat  his  tyranny  might  not 
end  with  his  life,  he  chose  Cains  Caligulaiar  his  successor, 
merely  on  account  of  his  bad  qualities  ;  and  of  whom  he  was 
accustomed  to  say.  This  young  prince  will  6e  a  serpent  to 
the  Roman  people,  and  a'PiiAETO.v  to  the  rest  of  mankind. 

Herod]  This  was  Herod  Antipas,  the  son  of  Herod  IheGreat 
who  murdered  the  innocents.  It  was  the  same  Herod  who  be- 
headed John  Baptist,  and  to  whom  our  Lord  was  sent  by  Pilate. 
See  the  account  of  the  Herod  family  in  the  notes  on  Matt.  ii.  1. 

I/nrea  and  Trachonitis]  Two  provinces  of  Syria,  on  the 
confines  of  Judea. 

Abilene]  Another  province  of  Syria  which  had  its  name 
from  Abila  its  chief  city.  These  estates  were  left  to  Herod 
Antipas  and  his  brother  Philip,  by  the  tcill  of  their  father, 
Herod  the  Great ;  and  were  confirmed  to  them  by  the  decree 
of  Ai(gHstus.  That  Philip  was  tetrarch  of  Trachonitis  in  the 
fifteenth  year  of  Tiberius,  we  are  assured  by  Josephus,  who 
Bays  that  Philip  the  brother  of  Herod  died  in  the  twentieth 
year  of  Tiberiiis,  after  he  had  governed  Trachonitis,  liatanca 
and  Ganlonitis,  thirty-seren  years.  Antiq.  H.  xviii.  c.  5.  s.  6. 
And  Herod  continued  tetrarch  of  Galilee,  till  he  was  removed 
by  Caligula,  the  successor  of  Tiberius.    Antiq.  B.  xviii.  c.  8. 

B.  2.  'I'liat  Lysa7tias  was  tetrarch  of  Abilene,  is  also  evident 
from  Josephus.  He  continued  in  this  government  till  tlie  em- 
peror Claudius\ook  it  from  him,  A.  1). 42.  and  made  a  present 


begin  not  to  s'ly  within  yourselves.  We  have  Abraham  to  our 
father:  for  I  <ay  unto  you.  That  God  is  able  of  these  stones  to 
raise  up  clrldren  unto  Abraham. 

9  And  no.v  also  the  axe  is  laid  unto  the  root  of  the  trees: 
•■every  tree  therefore  which  bringeth  not  forth  good  fruit  ia 
hewn  down,  and  cast  into  the  fire. 

10  .\nd  the  people  asked  him,  saying, '  What  shall  we  do  then  1 
U  He  answereth  and  saith  unto  them,  '"  He  that  hath  two 

coats,  let  him  in:part  l»  him  that  hath  none ;  and  he  that  hath 
meat,  let  hi;,i  do  likewise. 

12  Then  "  ca.ne  also  publicans  to  be  baptis^ed,  and  said  unto 
him,  Mastci,  what  shall  we  do 7 

13  And  he  said  unto  them,  •  Exact  no  more  than  that  whiclj 
is  appointed  yon. 

14  And  the  soldiers  likewise  demanded  of  him,  saying,  And 
what  shall  we  do?  And  he  said  unto  them,  "  Dr.  violence  to  no 
man,  ■>  neither  accuse  any  falsely  ;  and  be  content  with  your 
'  wages. 


hMa 
14.  .lai 
pOr,  p 


1r,  mod  f.ir.-k  Mall.  7.  10,-1  AcuS  37.-n 
lb  I  .lohnS,  17.  »i4,20— n  Malt -.Jl  32.  Ch 
infeur.-q  EaoA.-dS.  1.     Lev.  19.  11— r  Or,  « 


such  facts  Mid  miracles  !  who  can  disprove  thisl  All  are  si- 
lent. None  appears  to  offer  even  an  objection.  The  cause  of 
infidelity  and  irreligion  is  at  stake  !  If  these  facts  cannot  be 
disproved,  tlie  religion  of  Christ  must  triumph.  None  ap. 
pears— because— none  could  appear.  Now  let  it  be  observed, 
that  the  persons  of  that  time  only  could  confute  these  tilings, 
had  they  been  false — they  never  attempted  it :  therefore  these 
facts  are  absolute  and  incontrovertible  truths:  this  conclu- 
sion is  necessary.  Shall  a  man  tlien  give  up  his  faith  in  such  at- 
tested facts  as  tliese,  because  more  than  a  thousand  years  al- 
ter, an  infidel  creeps  out,  and  ren/Kies  publicly  to  sneer  at 
what  his  iniquitous  soul  hopes  is  not  true 7 

7'he  word  rf  God  came  7into  Johyi]  That  is,  the  Holy  Spirit 
that  revealed  to  him  this  doctrine  of  salvation.  This  came 
■upon  him  in  the  desert,  where  he  was  living  in  such  a  statu 
of  austerity  as  gave  him  full  right  to  preach  all  the  rigours  of 
penitence  to  i  thors.  Thus  we  find  that  the  first  preachers, 
liistorian.s,  and  followere  of  the  doctrines  of  the  Gospel,  were 
men  eminent  for  the  unsterity  of  their  lives,  the  simplicity 
of  tlieir  manners,  and  the  sanctity  of  their  cort(/i/c/;  the/ 
were  authorized  by  God,  and  filled  with  the  most  precious 
gifts  of  his  Spirit.  And  what  are  the  apostles  which  the  neta 
philosophy  sends  us  7  Philosophers  full  of  themselves,  not 
guided  by  the  love  of  truth  or  un'sdoui,  but  ever  seeking  their 
own  glory,  in  constant  hoslility  among  thetnselves,  because 
of  their  separate  pretensions  to  particular  discoveries,  of  the 
honour  of  which  they  would  almost  as  soon  lose  life  as  be  de- 
prived ?  Who  ar^  they  I  Men  of  a  mortified  life  and  iin- 
I'lameable  conversation  I  No — they  are  poets  and  poetasters, 
composers  of  romances,  novels,  intrigues,  farces,  comedies, 
&c.  full  of  extravagance  and  impurily.  Tfiey  are  prelendc-J 
■moralists,  that  preach  up  pleasure  and  sensual  gratif  cation, 
and  dissolve,  a.s  far  as  they  can,  the  sacred  and  civil  lies  that 
unite   and  su|iport  society.     They   are   men  wliose   guilt  is 


of  itto^;'ry)prt.  Hee  Antiq  B.  xix.  c.  .5.  s.  1.  7'e^ra;t7i  signifies     heiithlened  bv  their  assuming  the  sacred  name  of  o/ji7ost;n/ier*, 
t]\e  ruttr  of  the  fourth  part  of  a  country.   See  on  Malt.  xiv.  1      — '   ■     -  '  ■ ■ 


2.  Annas  and  Caiuphas  being  the  high-priests]  Caiaphas 
was  the  son-in-law  of  Annas,  or  Ananias,  and  it  is  supposed 
that  they  exercised  the  high-priest's  office  by  turns.  It  is  likely 
that  Anna.s  only  was  considered  as  high-priest ;  and  that  Caia- 
phas was  what  the  Hebrews  termed  njca  p^  cohen  mishneh, 
or,  D'jnD  po  sagan  cohanim,  the  high-prii  st's  deputy,  or  ruler 
of  the  temple.  See  the  note  on  Matt.  ii.  4.  and  on  John  xviii.  13. 

The  facts  which  St.  I.uke  mentions  here,  tend  much  to  con- 
Dnn  the  truth  of  the  evangelical  history.  Christianity  differs 
widely  from  philosophic  system  ;  it  \s. founded  in  the  goodness 
and  authority  of  God;  and  attested  by  historic  facts.  It  dif- 
fers also  from  pnpiilar  tradition,  which  either  has  had  no 
pure  origin,  or  which  is  lost  in  unknown  or fabulotts  anti- 
quity. It  differs  also  from  pagan  and  Moliammedan  revela- 
tions, which  were  fabricatert  in  a  corner,  and  had  no  witnesses. 
In  the  above  verses,  we  find  the  persons,  the  places,  and 
the  Ijmes,  marked  with  the  utmost  exactness.  It  was  under 
the  first  Cesars  that  the  preaching  of  the  Gospel  took  place : 
and  in  their  time,  the  facts  on  which  tlie  whole  of  Christia- 
nity is  fi)uudid,  made  their  appearance  :  an  age  Ihe  most  en- 
lightened, and  best  known  from  the  multitude  of  its  historic 


and  dignifying  their  impure  system  with  a  name  at  which 
philosophy  herself  blushes  and  bleeds. 

3.  The  baptism  of  repentance]  See  on  Matt.  iii.  4 — 6.  and 
Mark  i.  1,  &c.  and  xvi.  at  the  end. 

5.  Every  valley  shall  be  filled]  All  hindrances  shall  be  ta- 
ken out  of  the  way :  a  quotation  from  the  Greek  version  of 
Isa.  xl.  4.  containing  an  allusion  to  the  preparations  made  in 
rough  countries  to  facilitate  the  march  of  mighty  kings  and 
conquerors.     Seethe  instance  produced  on  Malt.  iii.  3. 

7 — 9.  On  this  account  of  the  Baptist's  mode  of  preaching, 
see  the  notes  on  Matt.  iii.  7—11. 

10.  What  shall  we  do  then  7]  The  preaching  of  the  Baptist 
had  been  accompanied  with  an  tincommon  etKiision  of  'hat 
Spirit  whicli  convinces  of  sin,  righteousness,  and  judgineiiL 
The  people  who  lieard  liim  now  earnestly  begin  lo  inquir© 
what  they  ■must  do  to  be  saved  I  They  are  conscious  that  they 
are  e.vposed  lo  the  judgments  of  the  Lord,  and  they  wish  to 
escape  from  the  coming  wrath. 

11.  He  that  hath  two  coats,  &c.]  Uc  first  leeches  the  ^reat 
mass  of  the  people  their  duty  to  each  other.  They  were  un- 
churitable  apd  oppressive,  and  he  taught  them  not  to  expect 
any  mercy  fr,.m  the  liand  of  God.  while  they  acted  towards 


records.  It  was  in  Judea,  where  every  thing  that  professed  others  in  opposition  to  its  dictates.  If  men  be  unkind  and 
to  come  from  God,  was  scrutinized  with  tlie  most  eT«c£  and  I  uncharitable  towards  each  other,  how  can  thev  expect  the 
vnmerciful  criticism.  In  writing  the  history  of  Christianity,  |  mercy  of  llie  Lord  to  be  extended  towards  themselves? 
the^vangelists  appeal  to  certain  facts  which  were  pubHcl'y  i  12.  Theii  came  also  publicans]  He  next  instructs  the /ar- 
iransacted  in  such  places,  under  Ihe  government  and  iiispec-  gatherers  in  the  proper  discharge  of  their  duly  :  though  it 
tion  of  such  and  such  pfrsons,  and  in  such  narticular  limes,  was  an  ofTice  detested  by  the  Jews  at  large,  yet  the  Baptist 
A  thousand  persons  could  have  confronted  the  falsehood,  '  does  not  condeniu  it.  It  is  only  the  oiuss  of  it  that  he  speaks 
had  it  been  one  !  These  appeals  are  made— a  challenge  is  ol-  I  against.  If  taxes  be  necessary  for  the  support  of  a  state, 
fered  to  the  Roman  government,  and  to  the  Jewish  rulers  and  there  must  be  collectors  of  them  ;  and  the  collector,  if  he 
people—a  new  religion  has  been  introduced  in  such  a  ulace,  properly  discharge  his  duty,  is  not  only  a  useful,  but  also  a 
At  such  a  time— this  has  been  accompanied  with  sucn  and  I  respectable  officer.    But  it'  seems  the  Jewish  tax-gatherera 

187 


Christ  is  baptized. 


ST.  LUKE. 


TVie  genealogy  of  our  Lord. 


15  If  And  as  the  people  were  *  in  expectation,  and  all  men  •>  mu- 
ted in  their  hearts  of  John,  whether  he  were  the  Christ,  or  not  1 

16  John  answered,  saying  unto  them  all,  •=  I  indeed  baptize 
fou  with  water  ;  but  one  mightier  than  I  cometh,  the  latchet 
«f  whose  shoes  I  am  not  worthy  to  unloose  :  he  shall  baptize 
you  with  the  Holy  Ghost  and  with  fire  : 

17  Whoso  fan  is  in  his  hand,  and  he  will  throughly  purge 
his  floor,  and  d  will  gather  the  wheat  into  his  garner  ;  but  the 
chaff  he  will  burn  with  fire  unquenchable. 

13  And  many  other  things,  in  his  exhortation,  preached  he 
un'o  the  people. 

19  Ti  "^  Bin  Herod  the  tetrarch,  being  reproved  by  him  for  He- 
rodias  his  brother  Philip's  wife,  and  for  all  the  evils  which 
Herod  had  done, 

20  Added  yet  this  above  all,  that  he  shut  up  .John  in  prison. 

21  '^  Now  when  all  the  people  were  baptized,  f  it  came  to  pass, 
that  Jesus  also  being  baptized,  and  praying,  the  heaven  was 
opened, 

fe  And  the  Holy  Ohost  descended  in  a  bodily  shape  like  a 
dove  upon  him,  and  a  voice  came  from  heaven,  which  said, 
Thou  art  my  beloved  Son ;  in  thee  I  am  well  pleased. 

2:3  1  And  Jesus  himself  began  to  he  ^  about  thirty  years  of  age, 
being  (.'.s  was  supposed)  i"  the  son  of  Joseph,  which  was  the 
ton  of  Heli, 

34  Which  vi^as  the  son  of  Matthat,  which  wa.s  the  son  of  Levi, 
which  was  the  son  of  Melchi,  which  was  the  son  of  Janna, 
which  was  the  son  of  Joseph, 

25  Which  was  the  son  of  Mattath'as,  which  was  the  sen  of 
Amos,  which  was  the  son  of  Naum,  which  was  the  son  of  Esli, 
which  was  the  son  of  Nagge, 

26  Which  was  the  son  of  Maath,  which  was  the  son  of  Matta- 
thias,  which  was  the  son  of  Semei,  which  was  the  son  of  Jo- 
seph, which  was  the  son  of  Juda, 

27  Which  was  the  son  of  Joanna,  which  was  the  son  of  Rhesa, 

aOr,  iit  susjiense— b  Or,  reasoned,  or,  delmted.—c  Mail.  3.  11.— d  Micah  4.12. 
Malt.  n.  30.-e  Mint.  14.  :i.  Mark  6.  17.— f  Matt.  3.  13.  John  1.  33.- e  See  Numb. 
4.  3,  S,  39,  4'?,  47.  ^ 


exacted  much  more  from  the  people  than  government  autho- 
rized tliem  to  do,  ver.  13.  and  the  surplus  they  pocketed.  This, 
I  am  inclined  to  think,  is  too  common  an  evil;  and  the  execu- 
tive government  is  often  the  people's  scape-goat,  to  bear  the 
crimes  of  its  officers— crimes  in  which  it  has  nc  concern. 
For  an  accoimt  of  the  publicans,  see  the  note  on  Matt.  v.  46. 

14.  The  soldiers  likewise  demanded  of  him]  He  thirdly  in- 
structs those  among  the  military.  They  were  either  Roman 
soldiers,  or  the  soldiers  of  Herod  or  Philip.  Use  no  violence 
to  any,  fmizva  fiaaciarjn.  do  not  extort  money  or  goods  hy  force 
or  rio'e»ce  from  any.  This  is  the  import  of  the  words  ne- 
minem  concutite,  used  here  by  the  Vulgate,  and  points  out  a 
crime,  of  which  the  Roman  soldiers  were  notoriously  guilty, 
their  own  writers  being  witnesses.  Cojiciissio  has  tlie  above 
meaning  in  the  Roman  law.     See  Raphelihs  in  loco. 

Neither  accuse  any  falsely]  Or,  on  a  frivolous  pretence — 
ftr)6c  auKo<bavrt](jriTs.,  be  not  sycophants,  like  those  wTio  are  base 
flatterers  of  their  masters,  who,  to  ingratiate  themselves  into 
their  esteem,  malign,  accuse,  and  impeach  the  innocent.  Bi- 
shop Pbarce  observes,  that  when  the  concussio  ab.ive  refer- 
red to,  did  not  produce  the  effect  they  A\^shed,  tney  often 
falsely  accused  the  persons,  which  is  the  reason  why  this  ad- 
vice is  added.    See  the  note  on  chap.  xix.  7. 

Be  content  with  your  wages]  Otpoiuioig.  The  word  signi- 
fies not  only  the  money  which  was  allotted  to  a  Roman  sol- 
dier, which  was  two  oboli,  about  three  half-pence  per  day,  but 
also  the  necessary  supply  of  wheat,  barley,  &c.  See  R.jphelius. 

15.  Wliether  he  -rere  the  Chiist]  So  general  was  the  refor- 
mation which  was  produced  by  the  Baptist's  preaching,  that 
the  peopk  were  ready  to  consider  him  as  the  promised  Mes- 
siah. Thus  Jcihn  came  in  the  spirit  and  power  of  Elijah,  and 
reformed  all  tilings ;  showed  the  people,  the  tax-gatherers, 
arid  the  soldiers,  their  respective  duties  ;  and  persuaded  them 
to  put  away  the  evil  of  their  doings.  See  on  Matt.  xvii.  11. 

16.  17.  On  these  verses  see  Matt.  iii.  11,  12.  and  Mark  i.  7,  8. 
and  particularly  the  note  on  John  iii.  5. 

19.  Herod  the  Tetrarch]  See  this  subject  explained  at  large, 
Matt.  xiv.  1,  &c.  and  Mark  vi.  21,  23. 

21.  Jesus — being  baptized]  See  on  Matt.  iii.  16,  17. 

23.  Thirty  years  of  age]  This  was  the  age  required  by  the 
law,  to  which  the  priests  must  arrive  before  they  could  be  in- 
stalled in  their  office.     See  Numb.  iv.  3. 

Being  (as  was  supposed)  the  son  of  Joseph]  This  same 
phrase  is  used  by  Herodotus  to  signify  one  who  was  only  re- 
puted to  be  the  son  of  a  particular  person :  tovtov  Jruif  vo/ii^t. 
rat,  he  was  supposed  to  be  this  man's  son. 

Much  learned  labour  has  been  used  to  reconcile  fhis  genea- 
logy with  that  in  St.  Matthew,  chap.  i.  and  there  are  several 
ways  of  doing  it :  the  following,  which  appears  to  me  ;o  be  the 
best,  is  also  the  most  simple  and  easy.  For  a  more  t'.aborate 
discussion  of  the  subject,  the  reader  is  referred  to  the  addi- 
tional observations  at  the  end  of  the  chapter. 

Matthew  in  descending  from  Abraham  to  Joseph,  the 
spouse  of  the  blessed  Virgin,  speaks  of  sons  properh  nich,  by 
Way  of  natural  generation  :  Abraham  begat  Isaac,  and  Isaac 
begat  Jacob,  &c.  But  Luke,  in  ascending  from  the  Saviour 
of  the  world,  to  God  himself,  speaks  of  sons  either  2>roperly 
or  improperly  such :  on  this  account  he  uses  an  indetermi- 
nate mode  of  expression,  which  may  be  applied  to  sons  either 
pv,tatively,  or  really  such.  And  Jesus  himself  began  to  be 
188 


which  was  the  son  of  Zorobabel,  which  was  the  son  of  Sala- 
thiel,  which  was  the  son  of  Neri, 

23  Which  was  the  son  of  Melchi,  which  was  the  son  of  Addi, 
which  was  the  son  of  Cosam,  which  was  the  soji  of  Ehnodam, 
which  was  the  son  of  Er, 

29  Which  wa'^  the  son  of  Jose,  which  was  the  son  of  Eliezer, 
which  was  the  son  of  Jorim,  which  was  the  son  of  Matthat, 
which  was  the  son  of  Levi, 

30  Which  was  the  son  of  Simeon,  which  was  the  son  of  Juda, 
which  was  the  son  of  Joseph,  which  was  the  son  of  Jonan, 
which  was  the  son  of  Eliakim, 

31  WTiich  was  the  son  of  Melea,  which  was  the  son  of  Menan, 
which  wjis  the  son  of  M-tlatha,  which  was  the  son  of  '  Nathan, 
k  which  was  the  son  ol  David, 

32  '  Which  was  the  son  of  Jesse,  which  was  the  son  of  Obed, 
which  was  the  son  of  Booz,  which  was  the  son  of  Sfdmon, 
which  was  the  son  of  ?.'aasson, 

33  Which  was  the  son  of  Arainadab,  which  was  the  son  of 
Aram,  which  was  the  son  of  Esrom,  which  was  the  son  of  Pha- 
res,  which  was  the  son  of  Juda, 

34  Which  was  the  son  of  Jacob,  which  was  the  son  of  Isaac, 
which  was  the  son  of  Abraham,  ""which  was  the  son  of  Thara, 
which  was  the  son  of  Nachor, 

35  Which  was  the  son  of  Saruch,  which  was  the  son  of  Ragau, 
which  was  the  son  of  Phalec,  which  was  the  son  of  Heber, 
which  was  the  son  of  Sala, 

36  "  Which  WEis  the  son  of  Cainan,  which  was  the  son  of  Ar- 
phaxad,  "  which  wp  the  son  of  Sem,  which  was  the  son  of 
Noe,  which  was  the  son  of  Lamech, 

37  Which  was  the  so7i  of  Mathusala,  which  was  the  son  of 
Enoch,  which  wjis  the  son  of  Jared,  which  was  the  son  of  Ma- 
leleel,  which  was  the  son  of  Cainan, 

38  Which  was  the  son  of  Enos,  which  was  the  son  of  Seth, 
which  was  the  son  of  Adam,  p  which  was  the  son  of  God. 

h  Matthew  18.  55.  John  6.  42.-i  Zech.  12.  12 —k  2  Sa 
1  Ruth  4.  18,  Sec.  IChron.  a.  10,  etc.— m  Gen.  11.  24,  26.- 
5.6,  «ic.  &  11.10,  toc-pGcn  5.1,2. 


about  thirty  years  of  age,  being,  as  was  sitpposed,  the  son  of 
Joseph — of  Heli — of  Matthat,  &,c.  This  receives  considerable 
support  from  Raphelius's  method  of  reading  the  original  o>v 
(wj  Cfuixigero  viuf  lcoaii(t))  rov  HAt,  being  (when  reputed  the 
son  of  Joseph)  the  son  of  Heli,  &c.  That  St.  Luke  does  not  al- 
ways speak  of  sons  properly  such,  is  evident  from  the  first  and 
last  pei-son  which  he  names  :  Jesus  Christ  was  only  the  sup- 
posed son  of  Joseph,  because  Joseph  was  the  husband  of  his 
mother  Mary;  and  Adam,  who  is  said  to  be  the  son  of  God, 
was  such  only  by  creation.  After  this  observation  it  is  ne,\t  ne- 
cessary to  consider,that  in  the  genealogy  describedby  St.  Luke, 
there  are  two  sons  improperly  such  :  i.  e.  two  sons-in-law,  in- 
stead of  two  sons. 

As  the  Hebrews  never  permitted  women  to  enter  into  their 
genealogicaltables,  whenever  a  family  happened  to  end  with 
a  daughter,  instead  of  naming  her  in  the  genealogy,  they  in- 
serted her  husband  as  the  son  of  him,  who  was  in  reality  but 
his  father-in-law.  This  import.  Bishop  Pearce  has  fully  sno\vn 
vou.tZ,coBai  bears,  in  a  variety  of  places — Jesus  was  consider- 
ed according  to  law,  or  allowed  cxistom,  to  be  the  son  of  Jo- 
seph, as  he  was  of  Heli. 

The  two  sons-in-law  who  are  to  be  noticed  in  this  genealo- 
gy are  Joseph  the  son-in-law  of  Heli ;  whose  ow7i  father  was 
Jacob,  Matt.  i.  16.  and  Salathiel,  the  son-in-law  of  Neri ;  whose 
otcn  father  was  Jechonias,  1  Chron.  iii.  17  and  Matt.  i.  12. 
This  remark  alone,  is  sufficient  to  remove  every  difficulty. 
Thus  itappears  that  Joseph  son  of  Jacob,  according  to  St.  Mat- 
thew, was  son-in-law  of  Heli,  according  to  St.  Luke.  And  Sa- 
lathiel, son  of  Jechonias,  according  to  the  former,  was  son-in- 
law  of  Neri,  according  to  the  latter. 

Mary  therefore  appears  to  have  been  the  daughter  of  Heli, 
so  called  by  abbreviation  for  Heliachim,  which  is  the  same  in 
Hebrew  with  Joachim. 

Joseph  son  of  Jacob,  and  Mary  daughter  of  Heli,  were  of  the 
same  family;  both  came  from  Zerubbabel ;  Joseph  from 
Abiud,  his  eldest  son.  Matt.  i.  13.  and  Mary  by  Rhesa,  the 
youngest.    See  ver.  27. 

Salathiel  and  Zorobabel,  from  whom  St.  Matthew  and  St. 
Luke  cause  Christ  to  proceed,  were  themselves  descended 
from  Solomon  in  a  direct  line  :  and  though  St.  Luke  says  that 
Salathiel  was  son  of  Neri,  who  was  descended  from  NathoTt, 
Solomon's  eldest  brother,  1  Chron.  iii.  5.  this  is  only  to  be  un- 
derstood of  his  having  espoused  Nathan's  daughter,  and  that 
Neri  dying,  probably  without  male  issue,  the  two  branches  ot 
the  family  of  David,  that  of  Nathan,  and  that  of  Solomon, 
were  both  united  in  the  person  of  Zerubbabel,  by  the  mar- 
riage of  Salathiel.  chief  of  the  regal  family  of  Solomon,  with 
the  daughter  of  Neri,  chief  and  heretrixof  the  family  of  A'iz- 
than.  Thus  it  appears,  that  Jesus  son  of  Mary  reunited  in 
himself  all  the  blood,  privileges,  and  rights  of  the  whole  fami- 
ly of  David. ;  in  consequence  of  which  he  is  emphatically  call- 
ed The  Son  of  David.  It  is  worthy  of  being  remarked,  that 
St.  Matthew,  who  wrote  principally  for  the  Jews,  extends  his 
genealogy  to  Abraham,  througti  whom  the  promise  of  the 
Messiah  was  given  to  the  Jbavs  :  but  St.  Luke,  who  wrote  his 
history  for  the  instruction  of  the  Gentiles,  extends  his  genea- 
logy to  Adam,  to  whom  the  promise  of  the  Redeemer  was 
given  in  behalf  of  himself,  and  of  all  his  posterity.  See  the 
notes  on  Matt.  i.  1,  &c. 

36.  0/  Cainan]   This  Cainan,  the  son  of  Arphaxad,  and 


ObseTvations  on  the 


CHAPTER  III. 


genealogy  of  our  Lord. 


father  of  Sala,  is  not  found  in  any  other  Scripture  genealogy. 
See  Gen.  x.  24.  xi.  12.  1  Chron.  i.  18,24.  where  Arphaxaa  is 
made  the  father  of  Sala,  and  no  mention  at  all  made  of  Cat- 
nan.  Some  suppose  that  Cainan  was  a  surname  ot  Snla  ; 
and  that  the  names  should  be  read  together  thus,  The  son  of  He- 
ber,  the  son  of  Salacainan,  the  son  if  Arphaxad,  &c.  ff  this 
does  not  untie  the  knot,  it  certainly  cuts  it:  and  the  reader 
may  pass  on  witliout  any  great  scruple  or  embarreissment. 
There  are  many  sensible  obs'-rvations  on  this  genealogy,  in  the 
notes  at  the  end  of  Bishop  Newcome's  Harmony. 

ADDITIONAL  OBSERVATIONS  ON  LUKE  ill. 

Chronologers  are  generally  agreed  that  our  Lord  was  born 
four  years  before  the  commencement  of  what  is  termed  the 
Vdlgar  Era  of  his  Nativity  ;  that  is,  in  the  749th  year  from 
the  building  of  Rome,  according  to  Varro.  Herod  the  Great 
died  about  the  751st  year  of  Rome,  tuio  years  before  the  vulgar 
era,  according  to  the  most  accurate  chronologers  ;  therefore, 
our  common  computation  must  be  four  years  too  late.  It  is 
universally  agreed  that  Augustus  reigned  till  A.  D.  14.  accord- 
ing to  the  common  reckoning  ;  therefore,  the  30th  year  of 
Christ's  age  must  correspond  to  the  12th  year  after  the  death 
of  Augustus ;  or,  which  is  the  same,  to  the  12th  year  of  the 
tole  reign  of  Tiberius  (^esar  ;  and  as,  according  to  the  general 
custom  of  the  Jews,  a  person  was  not  deemed  qualified  to  en- 
ter on  the  public  work  of  the  ministry  befor»  he  was  30  years 
of  age,  (though  some  did  at  25,)  it  may  be  safely  stated,  that 
the  15lh  year  of  the  reign  of  Tiberius  coincided  with  the  30th 
year  of  the  Baptist's  age  ;  and  therefore  it  must  have  coinci- 
ded also  witli  the  30th  year  of  our  Lord's  age,  as  the  latter  was 
born  only  six  months  after  the  former. 

But  here  a  question  of  great  importance,  and  apparent 
difllculty,  arises:  if,  as  the  greatest  chronologers  agree, 
Christ's  30th  year  was  the  sam.e  with  the  12th  year  after  the 
death  of  Augustus,  how  then  can  A.  D.  26.  which  appears  in 
these  Notes  in  the  margin  of  Luke,  chap.  iii.  1.  be  called  both 
the  12th  and  15th  year  of  the  reign  of  Tiberius  7  There  are 
several  ways  of  solving  this  difficulty  :  but  I  need  refer  only 
to  the  following,  which  is  sufficiently  obvious  :  on  August  23, 
A.  D.  11.  Augustus  associated  Tiberius  with  himself,  in  the 
full  government  of  the  empire ;  or,  as  Velleins  Paterculus  ex- 
presses it,  ut  aijuum  ei  jus  in  omnibus  prorinciis  exerciti- 
ousque  esset,  qiiam  erat  ipsi ;  "that  he  might  have  equal 
po'.ver  with  himself  in  all  the  provinces,  and  in  all  the  ?.rmies 
of  the  empire."  Now  this  accounts  exactly  for  the  three  years 
of  difference  which  appear  to  exist  between  the  statement  of 
St.  Luke,  and  the  computation  of  modern  chronologists  ;  the 
former  reckoning  from  the  time  in  which  Tiberius  was  asso- 
ciated in  the  empire  with  Augustus  ;  the  latter  from  the  death 
of  Augustus,  when  Tiberius  became  sole  emperor.  For,  as  Ti- 
berius was  associated  with  Augustus  on  August  28,  A.  D.  11. 
and  Augustus  died  August  19,  A.  D.  14.  it  appears  that  the  time 
In  which  the  two  emperors  reigned  conjointly,  was  exactly 
two  years  and  356  days,  or  three  years  all  but  7iine  days. 

That  St.  Luke  reckoned  the  years  of  Tiberius  from  the  above 
period,  as  many  others  certainly  did,  and  not  from  the  death 
of  Augustus,  is  exceedingly  probable  ;  because,  taken  thus,  all 
his  dates  agree  :  and  a  person  who  has  been  so  careful  as  St. 
Luke  evidently  was,  to  fix  the  dates  of  the  most  important 
transactions  he  relates,  by  several  chronological  data,  (as  I 
have  had  occasion,  more  than  once,  to  remark  on  the  Notes 
on  his  Gospel,  and  the  Acts,)  could  not  be  guilty  of  such  an 
overaight  as  this  woiild  be,  had  he  dated  from  the  death  of 
Augustus,  every  candid  reader  must  allow.  Besides,  he  uses 
a  term  which  may  be  fairly  thus  explained,  Luke  iii.  1.  Ev  crct 
fc  rcvTCKaiScKaTM  rrii  i)ycjtovinsTi0epiov  ;  In  the  fifteenth  year 
of  the  GovERN.MENT  of  Tiberius ;  a  term  which  is  applied  not 
only  by  the  Sacred  Writers,  but  also  by  the  best  Greek  authors, 
to  signify  government  in  general,  w'hether  administered  by 
king,  emperor,  deputy,  toparch,  praetor,  or  any  other;  and 
that  the  word  should  be  understood  of  government  in  this 
general  way,  and  not  of  that  which  is  restricted  to  abasileus, 
tmperutor,  or  monarch,  who  reigns  alone,  not  dividing  the  em- 
pire with  any,  and  consecjurntly  being  accountable  to  none,  is 
rendered  extremely  probable  by  this  use  of  the  term  in  the 
very  next  word  in  this  sentence  ;  Pontius  Pilate  being  go- 
vernor, fiyeixovcvovTOs,  {executmg  the  office  of  governor,)  o/" 
Judea  ;  who  certainly  was  not  monarch  of  Judea,  but  a  de- 
puty of  the  Roman  emperor.  As  Pilate,  therefore,  governed 
by  the  authority  of  Augustus,  so  Tiberius  reigned  in  conjoint 
power  with  Augustus  himself  :  and  therefore,  the  term  hycfio- 
via,  government ;  and  h)  tftuvcvot,  to  exercise,  or,  execute  the 
office  of  a  governor,  is  with  equal  propriety  attributed  both  to 
Tiberius,  in  his  conjoint  authority  with  Augustus ;  and  to 
Pontius  Pilate,  or  any  other  governor  acting  under  the  impc- 
rill  authority.  It  would  be  easy  to  multiply  examples  here, 
to  show  that  the  word  may  be  as  well  understooil  of  a  con- 
joint or  deputy  goverr.or,  as  of  an  emperor  or  monarch.  To 
all  this  might  be  added,  the  consideration  that  Tiberius  must 
be  reputed  and  called  emperor  by  all  the  Roman  people,  as 
w^l  d-  :ng  the  time  he  was  associated  with  Augustus,  as  af- 
ter he  became  sole  monarch.  And  would  it  not  be  natural  for 
them,  in  speaking  on  the  subject,  to  say,Tiberiu8  is  now  in  the 
first,  second,  or  third  year  of  his  reign,  jven  while  Augustus 
was  yet  living  1  Nor  could  they  speak  any  other  language 
with  propriety.  It  is  true  that,  after  the  death  of  Augustus, 
the  Roman  historians  generally  attribute  the  whole  forty-four 
years  o(  the  reign  of  Augustus,  (the  latter  three  of  which  he 


had  reiji'cd  conjointly  with  Tiberius,)  to  Augustus  himself: 
and  date  the  reign  of  Tiberius  from  the  death  of  his  prede. 
cessor;  and  this  they  do  merely  for  distinction's  sake:  but 
we  may  'afely  state,  that  no  man,  who  lived  in  the  time  of  the 
conjoint  ."eign  of  these  emperors,  as  Luke  did,  would  write 
in  any  oilier  way  concerning  the  reign  of  the  surviving  em- 
peror, tl.an  Luke  has  done. 

The  c'  ronology  of  very  few  facts  in  the  whole  compass  of 
ancient  history,  ciin  be  ascertained  with  greater  accuracy 
than  th;  t  of  Herod's  death.  Josephus,  in  his  Jewish  Antiqui- 
ties, lib.  xiv.  cap.  14.  s.  5.  has  fixed  the  time  when  Herod  was 
named  k.iig  by  the  Romans,  with  so  great  precision,  as  to  in- 
form  us  who  were  the  Roman  consuls  that  were  in  office  at 
the  peri  1  of  this  monarcli's  accession  to  the  throne.  His 
worus  ar...  :  'O  /tcv  trrws  rnv  /SaaiXctav  TrnpaAajz/Jawi,  tvx'vv 
avrtjf  en,  tij?  Ittaro^ei  «ai  oy0or]Ki>s'ni  "at  Tcraprrii  OXt)/ijriaJoj, 
t)^ra^£wo^•  •{  Taiv  ^ojjCTtv  KaXuivsTO  Scvtcoov,  khi  Taiu  Aaiviu 
riuiXtovi  i.  "  And  thus  he  (Herod)  received  the  kingdom, 
having  <  itained  it  in  the  one  hundred  and  eighty-fourth 
Olympi.-  .,  when  Caius  Uomitius  Calvinus  was  consul  the  se- 
cond tii.i!,  and  Caius  Asinius  PoUio  the  first  time."  Now  it 
is  certaiti,  that  these  consuls  were  in  office  A.  U.  C.  714,  ac- 
cording . '  the  computation  of  Varro,  wliich  was  that  used  by 
the  Roiniu^  in  the  celebration  of  their  secular  games  ;  and, 
consequp'itly  this  year  must  have  been  the  same  with  Ilia 
thirty-nii'.th  before  the  commencement  of  the  vulgar  era  of 
CHirist's  I'utivity,  according  to  the  chronological  table  of  .\rcli 
bishop  II  lier,  imtiuestionably  one  of  the  most  accurate  chro- 
nologers ■  >!  modern  times.  Therefore,  as  Josephus,  Antiq.  lib. 
xvii.  cap  o.  s.  1.  and  Bell.  lib.  i.  cap.  33.  s.  8.  as  well  as  olhar 
historians,  has  assigned  the  length  of  the  reign  of  IleroJ  the 
Great  to  be  37  years,  it  is  certain  that  the  death  of  this  king 
must  have  happened  about  the  751st  year  of  Rome,  tli.it  is  to 
say,  about  two  years  after  Christ's  birth,  and  in  the  'iSlft  year 
of  the  reign  of  Augustus  Cesar,  if  we  reckon  the  years  of  hia 
reign  from  the  battle  of  Actium,  at  wl-  .:h  tiP'e  the  govern- 
ment of  the  triumviri  w'as  abolished,  and  that  of  cupf-rors 
properly  commenced.  It  is  also  certain,  from  nitst  indspu- 
table  evidence,  collected  from  the  whole  body  of  t.  Roman 
and  Greek  historians,  that  Augustus  Cesar  ()'ed  44  years  after 
the  battle  of  Actium,  and,  consoquenlly,  the  12th  year  of  Ti- 
berius's  s(4c  reign,  must  have  been  28  years  after  the  death 
of  Herod  ;  for  16,  the  years  that  Augustus  reigned  after  He- 
rod's death +12=  28.  It  therefore  follows,  from  the  t-diles 
of  Roman  consuls,  which  have  been  carefully  p;  served  in 
the  Clironicon  of  Eucebius,  that  there  was  an  intenal  of  Ct 
years  between  the  commencement  of  Herod's  reign  and  that 
of  Christ'ci  public  ministry  ;  consequently,  there  is  every  evi- 
dence necessary  to  prove,  that  St.  Luke  did  reckon  the  years 
of  Tiberiiis's  reign  from  the  time  that  this  monarch  was  as- 
sociated with  Aug\istus  in  the  empire. 

By  all  this  it  appears,  that  the  time  of  which  Luke  speaks, 
was  properly  the  fifteenth  year  of  the  reign  of  Tiberius, 
though  only  the  twelfth  after  the  death  of  Augustus.  And  that 
as  Herod  did  not  die,  as  chronologers  generally  agree,  till  the 
751st  year  of  Rome,  which  was  the  second  year  of  our  Lord  ; 
therefore,  the  whole  account  of  the  murder  of  the  Innoceiite.. 
as  given  by  St.  Matthew,  chap.  ii.  is  perfectly  consistent.  This 
being  the  real  state  of  the  case,  it  seems  exceedingly  strange 
that  learned  men  should  have  made  objections  to  the' verily  of 
St.  Luke's  history  on  thisaccoimt:  and  that  some,  to  the  disgrace 
of  criticism,  should  have  had  the  weakness  or  bigotry  to  pro- 
nounce, GU  such  untenable  ground,  the  evangelical  history  of 
the  genealogy  of  our  Lord  to  be  spurious  !  But  wisdom  is  jii* 
tified  of  her  children. 

Further  considerations  on  the  best  mode  of  reconcilivg  nnd 
explain-ng  the  genealogy  of  our  Lord,  as  given  by  S'l. 
Matthew  and  St.  Luke,  chiefly  extracted  from  the  prolego- 
mena of  the  Rev.  Dr.  Barrett's  fac-stmile  of  a  fragment 
of  the  Gospel  of  St.  Matthew,  from  a  MS.  in  Trinity  Col- 
lege, Dublin. 

Perhaps  few  questions  have  occasioned  more  trouble  and 
perplexity  to  the  learned,  than  that  which  concerns  the  gene- 
alogy of  our  blessed  Lord,  as  it  is  given  by  the  evangelists  St. 
Matthew  and  St.  Luke.  The  tables  found  in  these  writers  are 
extremely  different,  .  ."  .is  some  think,  contradictory.  Allow- 
ing the  Divine  inspiration  of  the  authors,  we  must  grant  that 
they  could  make  no  mistakes  in  any  p-.lnt,  and  especially  on 
a  subject  where  the  truth  of  the  Gospel  history,  and  the  fullil- 
nient  of  the  ancient  prophecies,  are  so  nearly  concerned.  The 
expression  of  Le  Clerc,  however,  Unirersam  unti'/iiilatcn 
exercitam  habuere,  is  not  strictly  true.  In  later  tinus,  the 
difficulty  has  certainly  excited  much  discussion  ;  but  it  is  wor- 
thy  of  remark,  that  while  the  aix hives  of  the  Jews  remained 
entire,  tlie  accuracy  of  the  evangelists  was  never  called  in 
question.  Hence  it  follows,  either  that  some  corruptions  have 
since  that  time  crept  into  the  text,  or  that  the  true  method  of 
reconciling  the  seeming  inconsistencies  was  then  better  un- 
derstood. The  silence  of  the  enemies  of  the  Gospei,  both  hea- 
then and  Jewish,  during  evL.i  the  j>irs/  century,  is  itself  a  suf- 
ficient proof  that  neither  inconsistency  nor  corruption  could 
be  then  alleged  against  this  part  of  the  evangelical  history.  If 
a  charge  of  this  nature  could  have  been  supported,  it  un'jues- 
tionably  v.'ould  have  been  made.  The  Jews  and  heathens, 
who  agrcd  in  their  hostility  to  the  religion  of  Christ,  were 
equally  interested  in  this  subject;  and  could  they  have  proved 
189 


Observations  on  the 


ST.   LUKE. 


genealogy  of  our  Lord. 


that  a  single  flaw  existed  in  these  genealosica!  tables,  they 
might  at  once  have  set  aside  the  pretensirms  of  r..ir  Lord  and 
his  disciples:  for  if  the  lineal  descent  of  Jesiis  from  David 
were  not  indisputable,  he  could  not  p.->s.«ess  the  character  es- 
sential to  the  Messiah,  nor  anv  right  to  the  .)ew:sh  throne.  If 
his  title,  in  this  respect,  were  even  questionable,  .t  is  impossi- 
ble to  suppose  that  the  Jews  would  have  wittjhell  an  allega- 
tion which  must  fullv  vindicate  them  in  denying  his  Messiah- 
ship,  and  in  putting'  him  to  death  as  an  impostor.  We  may 
confidently  assert,  therefore,  that  his  regular  lineal  descent 
from  David  could  not  be  disproved,  since  it  was  an  even  dis- 
puted, at  a  lime  when  alone  it  could  have  been  done  s\iccess- 
fully.  and  by  those  persons  who  were  so  deeply  interested  in 
the  event  The  sincere  believer  may  consequent'y  be  assured 
tliat  whatever  dilRculties  appear  at  present,  had  .Virmerly  no 
existence,  and  are  even  now  of  such  a  nature  .  ;■  cannot  be 
aJlowed  to  shake  the  faith  of  any  reasonable  m-tn.  I  would 
not,  however,  be  understood  to  intimate  that  tho6»  difficulties 
are  now  insuperable:  on  the  contrao',  1  am  satisiied  that  the 
real  difficulties  are  few,  and  that  these  have,  for  the  most  part, 
been  satisfactorily  explained  by  most  of  the  evangelical  har- 
monists. 

Among  those  who  hive  written  on  this  difficult  question, 
few  seem  to  have  studied  it  so  deeply  as  Dr.  Barrett ;  wno.  in 
hia  edition  of  a  Fragment  of  !?t.  Matthew's  Gospel,  has  brought 
ai  unusual  measure  of  general  knuwledge,  correct  criticism, 
and  sound  learning,  to  bear  upon  this  point;  and  though  it 
Bhould  not  be  admitted,  that  he  has  entirely  cleared  away  the 
obscurities  of  the  subject,  yet  by  his  criticisms,  and  even  his 
cnnjectures,  he  has  cist  murh  light  upon  it  generally,  and  cer- 
tainly has  lessened  the  difficulties  w;iioh  some  of  his  prede- 
cessors in  the  discussion,  had  either  l^fT  as  they  found  them, 
or  emleavnured  to  account  for  in  a  manner  that  could  yield 
little  satisfaciion  to  the  intelligent  inquirer.  As  the  subject  is 
important,  and  Dr.  Barrett's  work  is  not  likely  to  come  into 
the  hands  of  many  readers,  and  is  \vritten  in  a  lansuaee  which 
but  few  can  understand,  I  shall  lay  before  Ihem  t!ie  substance 
of  his  elaborate  dissertation :  abstract  his  principal  arguments 
and  illustrations;  transcribe  his  various  corrected  tables;  and 
freely  intersperse  such  observations  and  explanations  as  the 
different  branches  of  his  reasoning  may  suggest. 

The  opinion  of  Africanus  in  his  Epistle  to  -^ristides  (pre- 
served by  Eusebius,  Hist.  Eccl.  1.  i.  c.  7.)  which  was  received 
by  the  church  for  many  centuries  as  the  only  legiti.iiate  mode 
of  reconciling  the  evangelists  St.  Matthew  and  St.  Luke,  is  the 
following ; 

"The  names  of  kindred  among  the  Jews,  were  reckoned  in 
two  ways.  1.  According  to  nature,  as  in  the  case  of  natural 
genei-ation.  2.  According  to  law,  as  when  a  man  died  child- 
less, his  brother  was  obliged  to  take  his  wife,  and  the  issue 
of  that  marriage  was  accounted  to  the  deceased  brother.  In 
this  genealogy,  some  succeeded  their  fathers  as  natural  sons. 
bat  others  succeeded  who  bore  their  names  only.  Thus,  nei- 
ther of  the  Gospels  is  false;  the  one  reckoning  the  pedigree 
by  the  natural,  the  other  by  the  legal  line.  The  race  both  of 
Solomon  and  Nathan  is  so  inter\voven  by  those  second  mar- 
riages, which  raised  up  issue  in  the  name  of  a  deceased  bro- 
ther, that  some  appear  to  have  two  fathers — him  whose  natu- 
ral issue  they  were,  though  they  did  not  bear  his  name ;  and 
him,  to  whom,  having  di^  childless,  the  children  of  his  wife 
and  brother  were  accounted  for  a  seed,  assuming  his  name. 
If  we  reckon  the  gpnerations  according  to  -Matthew,  from 
David  by  Solomon,  Mattlian  will  be  found  the  third  from  the 
end,  who  begat  Jacob,  the  father  of  Joseph  ;  but  if  we  reckon 
according  to  Luke,  from  Nathan  the  son  of  David,  then  the 
third  person  from  the  end  will  be  Melchi,  who.se  son  was  Heli, 
the  father  of  Joseph  ;  for  Joseph  was  the  son  of  Heli,  the  son 
of  Melchi — Matthan  and  Melchi  having  each  successively 
married  the  same  wife,  the  latter  begat  children,  who  were 
brethren  by  the  mother.  Matthan  descendins  from  Solomon, 
begat  Jacob  of  Estha. — After  the  death  of  Matthan,  Melchi, 
who  descended  from  Nathan,  being  of  the  same  tribe,  but  of 
another  race,  took  his  widow  to  wife,  and  begat  Heli ;  thus 
Jacob  and  Heli  were  brethren  by  the  mother.  Ileli  dying 
without  issue,  Jacob  married  his  widow,  and  begat  Joseph, 
who  by  the  law  was  accounted  the  son  of  Heli,  because  the 
law  required  the  seed  to  be  raised  up  to  the  dccecspd  brother. 
Matthew  therefore  properly  says,  Jacob  beget  .'osepK,  but 
Luke  says,  he  teas  the  son  of  He'li.  and  it  is  worthy  of  remark, 
that  this  evangelist  never  uses  the  term  begot,  or  begetting, 
because  he  traces  up  this  genealogy  by  putative,  and  not  by 
natural  sons." 

This  is  the  substance  of  Africanus's  accoiml,  which  he  says 
he  received  from  the  relatives  of  our  Lord,  who  because  of 
their  consanguinity  to  him,  were  called  cteToo-VKot.  Dr.  Bar- 
rett notices  the  difficulties  of  this  hypothesis  (pp.  '.9,  19.)  and 
gives  it  up  on  the  following  principle,  among  otli'  rs,  which  I 
think  decisive  : — that  it  refers  wholly  to  the  descent  of  Joseph 
from  David,  without  attempting  to  prove  that  the  s  n  of  Mary 
was  the  son  of  David. 

Dr.  B.  then  states  his  own  hypothesis,  viz.  that  Matthew 
relates  the  genealogy  of  Joseph,  and  Luke  tlis*  of  Mary. 
Hence  appears  a  sufficient  reason,  that  after  M;  ithew  had 
givpa  his  genealoffical  table,  another  should  be  added  bv  Luke, 
fully  to  prove  that  Christ,  according  to  the  flesh,  derived  his 
descent  from  David,  not  only  bv  his  supposed  father  Joseph, 
but  also  by  his  real  mother  Mary.  The  writers  whj  ajrte  in  I 
190 


this  opinion,  Dr.  B.  divides  into  two  classes.  1.  Those  who 
affirm  that  the  families  of  Solomon  and  Nathan  coalesced  in 
Salathiel  and  Zenibbabel,  after  which  they  became  divari- 
cated, till  they  were  at  last  reunited  in  the  marriage  of  Joseph 
and  .Mary.  2.  Those  who  assert,  that  Salathiel  and  Zembba- 
bel  were  distinct  individuals,  and  deny  that  any  coalition  took 
place  between  the  families  previously  to  the  marriage  of  Jo- 
seph and  Mary.  Dr.  B.  rejects  this  latter  opinion,  because  it 
appears  to  contradict  the  divine  promise,  "J  Sam.  vii.  12 — 16. 
for  according  to  this  hypothesis  it  would  be  evident,  that  .Mary, 
and  consequently  Christ,  did  not  descend  from  David  by  Solo- 
mm  ;  he  therefore  proposes  to  support  the  other  hypothesis, 
and  to  clear  awav  its  difficulties. 

..  As  Irseneus,  Africanus,  and  Ambrosius  assert,  that  Lnke  has 
some  names  interpolated:  to  detect  this  error,  Dr.  B.  divides 
the  genealogy  into  four  classes.  1.  From  God  to  Abraham. 
2.  From  Abraham  to  David.  3.  From  David  to  Salathiel.  4. 
From  Salathiel  to  Christ.  From  Abraham  to  Christ,  .Ambro- 
sius reckons  fifty  generations,  i.  e.  fifty-one  names  ;  Africa- 
nus reckons  from  .\braham  to  Joseph  fifty  persons,  i.  e.  to 
Christ,  fifty  one  names;  but  the  present  text  contains  fifty -six 
names.  Hence  it  is  probable,  five  names  are  interpolated, 
unless  we  suppose  the  name  of  Abraham  to  be  excluded,  and 
then  there  are  four  names  in  the  three  succeeding  classes  to 
be  expunged.  In  the  first  division  therefore  there  is  no  inter- 
polation. As  to  the  second  division,  from  Abraham  to  David, 
it  is  evident,  from  the  consent  of  the  Fathers,  from  the  con- 
sent of  MSS.  and  Versions,  and  from  the  books  of  the  Old  Tes- 
tament. Ruth  iv.  IS.  1  Chron.  ii.  9, 12.  that  neither  of  the  evan- 
gelists had  suffered  any  interpolation  in  this  part  of  the  gene- 
alogy ;  though  in  Luke  iii.  3-3.  some  MSS.  and  Versions  insert 
another  name  between  Aram  and  Esrom.  Thus  the  Cop- 
tic; 0a  KfiivaiaS,  0a  Kifiiv,  (t>a  Apvi,  0a  Ecptofi.  Raving  ac- 
counted for  this  error,  and  finding  no  evidence,  in  the  receiv- 
ed text,  of  an  interpolation  in  this  second  part  of  the  genealo- 
gy. Dr.  B.  examines  whether  the  four  names  be  not  found  in 
the  two  parts  of  the  genealogy  between  David  and  Christ,  or, 
which  is  more  likely,  in  that  which  follows  the  Babylonish 
captivitv;  as  previously  the  Jews  were  both  punctual  and 
correct,  in  keeping  their  genealogical  records. 

Recent  interpreters  have  asserted,  that  two  names,  Matthat 
and  Levi,  have  been  interpolated,  ver.  24.  because  Africanns, 
endeavourins  to  reconcile  the  evangelists,  places  Melchi  the 
third  from  the  end,  and  making  him  the  father  of  Heli,  leaves 
no  room  for  Matthat  and  Levi.  This  method  of  reconciling 
the  evangelists  is  followed  by  Ambrose,  lib.  3.  in  Luc.  Hieron. 
Com.  in  Matthew,  Nazianzen  in  his  genealogical  verses,  and 
Augustin,  Retr.  ii,  7.  But  on  the  other  hand,  it  is  objected,  1. 
■  That  the  testimony  of  these  Fathers  is  worthy  of  little  credit, 
because  inconsistent  with  itself,  .\nstin  himself  mentiotB 
forty-three  generatiotis  from  David  to  Christ,  seventy-sevea 
persons  in  the  whole  genealogy  :  he  therefore  could  omit  none. 
2.  Though  .\fricanus  does  omit  some,  it  is  not  certain  which 
they  are;  it  is  possible  he  transposed  yiatthat  and  Levi ;  for 
it  does  not  appear  whom  he  makes  the  father  of  Melchi.  Da- 
mascenes, who  endeavours  to  reconcile  Africanus,  transposes 
these  names,  and  makes  I^vi  the  father  of  Melchi,  not  hia 
son  ;  as  does  also  Epiphanius  in  a  hitherto  inedited  fragment, 
produced  by  Dr.  B,  in  this  publication,  p.  46.  In  the  Cod.  A. 
of  Matthai,  instead  of  Matthat  the  son  of  Levi,  the  son  of 
Melchi,  the  son  of  Janna  ;  we  read  Melchi,  the  son  of  Mat- 
that— of  Janna — of  Levi:  it  does  not  follow,  therefore,  that 
.\fricanus  omitted  Matthat  and  Levi.  3.  These  names  are 
not  omitted  in  any  of  the  ancient  Versions,  nor  in  any  MS. 
yet  discovered. 

In  order  to  give  a  satisfactory  view  of  this  part  of  the  sub- 
ject, Dr,  B,  introduces  a  synopsis  of  the  principal  various 
readings  of  MSS,,  Versions,  &c.  on  Luke  iii.  2-4 — 31  ;  from 
which  I  judge  it  necessary  to  make  the  following  extract. 

24.  M£Ax(  is  omitted  by  the  Cod.  Vaticanus — Instead  of 
yiarOar,  rov  Acvt,  rov  MfAxi,  rov  lavva,  one  of  the  Bodleian 
MSS.  reads  MtAxi,  rov  Mar6aT,  rov  \avva,  rov  Ami. 

— Mar0ar,  many  MSS.  read  ^lardav,  and  the  .\ntehierony- 
mian  versions  read,  some  Matthie — Mathei — Mathi — Matat — 
Math» — and  Matthatia;. 

Instead  of  IaKTi70,  loiavvav,  is  read  in  one  of  Matthai's 

MS-. 

25.  MoTTa^iaf,  is  omitted  by  several  of  the  Antehieronymi- 
an  versions,  and  by  the  Vulgate.  — A/jdii,  omitted  also  by  the 
same.  — Nuiti//,  is  read  S'auum  by  some,  and  Anum  by 
others.  — EtAi  is  read  Eo-Xi/j,  Ea-o-ai,  and  EAiri,  in  different 
MSS.  and  Sedi  bv  four  of  the  Antehieronymian.  — 'Sayyat,  in 
many  MSS.  A;  )'ai,  in  the  Vulgate  Magge,  and  in  the  Cod. 
Vercellens-s,  Nance;  instead  of  Najj^ai,  one  of  Matthai's 
MSS.  has  YaXiiov. 

26.  ManP,  is  omitted  by  the  Vulgate,  and  some  of  the  .Antehiero- 
nymian versions.  The  Cod.  Forcijuliensis  has  JV/o7ia<.  — Mur- 
raOtov,  the  Cod.  Leicestr.  reads  Marfiiov,  and  some  of  the  An- 
tehier.  Mathiani,  M/ttthia,  and  Mathath;  and  one  adds  >Aae 
after  Marradnv.  — ^cfiet,  in  one  of  Matthai''s  MSS.  Aeii. — 
Semeja  anA  Sernein  in  tlie  Vercell.  and  Veronensis.  — la«rij0, 
the  Cod.  Vatic,  and  Cod.  L.  in  Griesbach  read  lojo-ijx:  several 
others  agree  in  the  same  reading,  and  w^ith  them  the  Coptic 
and  Armenian  versions,  and  Greg.  Nazianzen.  Pome  also 
read  Oserh,  Osche,  Joseth,  and  Joseph  Osse.  — lor^a.  read 
iuSa,  in  Cod.  Vat.  L.  Cod.  Leicestr.  and  Idda  and  Joiadt  by 
some  Latin  MSS. 


Obsercations  on  t}u 


CHAPTER  Til. 


genealogy  of  our  Lord. 


27.  IfJOfva  read  Icjucai',  by  the  Cod.  Alexandr.  Vatic,  and 
several  others,  lawav,  and  Jonct  by  some  others. 

30,  31.  EAtinrti/i,  MfAra,  yXaivav,  are  omitted  in  some  of  the 
I^tin  MSS.  MtAtn,  only  is  omitted  in  o  :e  of  t!ie  Antehieron. 
MdivaK,  in  the  Cod.  Alexandr.  and  two  others. 

From  this  collation  of  authorities,  Dr.  B.  concludes,  1.  Jhat 
the  omission  of  Melchi,  in  the  Codex  Vaticanus  is  an  error,  as 
it  contradicts  Africanus,  and  all  the  Fathers,  Versions,  and 
MS3.  2.  That  three  names  have  been  omitted  in  the  Ante- 
hieronymian  versions  by  Sabatier  ;  and  also  in  the  Cod.  Ver- 
eell.  and  Cod.  Veron.  viz.  ver.  2o.  Mattathias  and  Amos  ;  and 
Jn  ver.  26.  Maath. 

Of  these,  two,  viz.  Mattathias,  ver.  25.  and  Maath,  ver.  26. 
•re  omitted  in  Dr.  B.'s  MS.  Z.  which  cuntams  a  copy  of  the 
Antehleronymian  version  ;  and  which  also  reads  Mattathias 
for  Matthut.  Hence  arises  a  su.«picion  that  Manth  is  an  in- 
terpolation, and  should  be  omitteo,  and  that  Mattathias,  ver. 
26.  although  omitted  in  many  MSS.  is  that  which  occurs  ver. 
25.  As  lo  the  names  Melea  and  Mainan,  both  appear  to  be. 
interpolated.  Excluding  these  four  names,  Mattathias,  Maath, 
Melea,  and  Mainan,  (iinless  for  one  of  these,  Amos  should  be 
rejected)  the  genealo|!y  will  consist  of  spvenly-l  wo  generations. 

These  generations  Dr  B.,  following  IrenEBUs,  thiiiks,  should 
be  laid  down  in  the  following  order. 

1.  Jesus.  2.  Joseph,  (or  Mary  the  daughter  of  FTeli.)  3.  Ueli, 
the  grandfather  of  Christ.  4.  Matihat.  5.  Levi.  fi.  Melchi.  7.  Jan- 
na.  a  Joseph.  9.  Mattathias.  10.  \ix\os.  11.  Naum.  12.  Esli.  13. 
Na^ge.  14.  Semei.  15.  Jo3^ph.  16.  Jiida.  17.  Joanna.  IS.  Rhesa.  19. 
Zerubbabel.  20.  .^lathiel.  21.  Nori.  22.  Melchi.  28.  Addi.  24. 
Cosam.  25.  Elmodam.  26.  Er.  27.  Jose.  2?.  Eliezer.  29.  Jorim. 
30.  Matthat.  31.  Levi.  32.  Simeon.  33.  Juda.  34.  Joseph.  35. 
Jonin.  36.  Eliakim.  37.  Mattatha.  3S.  Nathan.  39.  David.  40. 
Jesse.  41.  Obed.  IJ.  Booz.  43.  Salmon.  44.  Naasson.  45.  \m'\- 
nadab.  46.  Aram.  47.  Esrom.  A-^  Pharez.  49.  Judah.  50.  Ja- 
cob. 51.  Isaac.  52.  Abraham.  53.  Terah.  54.  Nahor.  55.  Serng. 
S6.  Ragaii.  57.  Peleg.  58  Eber.  59.  Sala.  60.  Cainan.  61.  Ar- 
phaxad.  62.  Shem.  63.  Noah.  64.  Lamech.  65,  Methn.sala.  66. 
Enoch.  67.  Jona.  63.  Mahalaleel.  69.  Cainan.  70.  Enos.  71.  Setb. 
72.  Adam. 

From  the  generations  thus  laid  down,  there  will  be  found 
fifty -one  names  between  Christ  and  Abraham,  excluding  the 
latter,  which  agrees  both  with  Africanus  and  Ambrosius. 
Now  let  thirty  years  be  reckoned  to  each  generation  between 
Christ  and  David :  Salathiel  will  then  appear  to  have  been 
born  anno  570  before  Christ,  which  will  be  found  near  the 
truth;  and  David  1140  David,  in  fact,  was  born  10S.5,  B.  C. 
whence  there  appears  an  error  of  fifty-five  years,  or  about  the 
twentieth  part  of  the  whole  time  in  so  many  generations.  But 
according  to  the  received  text  of  Luke,  i^alathiel  must  be  born 
D.  C.  6-30,  and  David  1260  ;  this%vould  be  an  error  of  175  years, 
or  one  sixth  part  of  the  whole  interval. 

Dr.  B.  endeavours  tosolve  the  principal  difficulty  by  adopt- 
ing the  genealogv  of  David  as  delivered  in  I  Chron.  iii.  In 
this  chapter,  and  in  the  book  of  Kings,  the  whole  is  laid  down 
in  the  most  accurate  manner,  till  the  reign  of  Jechonias  ;  after 
which,  he  supposes,  some  errors  have  been  admitted  into  the 
text. 

1st.  Because  what  is  recorded  ver.  19.  is  repugnant  to  other 
parts  of  Scripture:  viz.  P'.daiah  is  said  to  be  xhefather  of 
Zeruhbabet,  whereas  Salathiel  is  reckoned  to  be  the"  father  of 
Zerubbabel  according  to  Ezra  iii.  ^  v.  2.  Neh.  xii.  1.  Ha£gai  i.  1, 
12,  li.  ii.  2.  23. 1  EsJr.  v.  5.  see  al.^o Josephus,  Ant.  book  it.  4. 

2dly.  Although  the  obvious  design  of  the  writt"r  is  to  bring 
down  the  regal  family  through  Zerubbabel,  yet  the  names 
which  he  mentions  in  the22d,  23d,  and  24th  verses  cannot  be 
connected  (by  the  assistance  of  the  21st  verse)  with  Zerubba- 
bel, mentioned  in  the  19th  verse.  The  breach  in  the  con- 
nexion renders  it  impossible  toconstnict  the  geneal-^gical  tree 
downward  from  Jechonias ;  for  although  some  copies  men- 
tion the  sons  of  Rcphaiah,  yet  it  no  where  appears  who  was 
bis  father. 

3dly.  Many  names  occur  in  these  verses,  such  as  Delaiah, 
Pelaiah,  Rephaiah.  Pedaiah,  or /'AeraiaA,  which  very  nearly 
resemble  each  other,  not  only  in  the  sound,  but  also  in  their 
constituent  letters.  This  very  similitude  is  a  grovind  of  suspi- 
cion, as  in  such  names  it  was  impossible  to  prevent  confusion. 

4thly.  Nor  is  the  opinion  of  the  rabbins  exempt  from  simi- 
lar chronological  diillculties  :  they  assert  that  Salathiel,  the 
son  of  Jechonias,  was  the  father  of  Pedaiah,  and  grandfather 
of  Zerubbabel.  This  will  appear  to  be  impossible,  when  it 
is  considered  that  Jechonias  and  his  queen  were  both  led  into 
captivity,  B.  C.  599.  (Jer.  xxix.  20,  21.)  and  none  of  his  chil- 
dren arc  recorded,  whence  it  is  inferred  that  then  he  had  none ; 
Salathiel,  tlierefore,  could  not  be  b^m  before  the  year  59S. 
Supposing  him  to  have  been  born  at  this  time,  and  at  the  age 
of  twenty  to  have  had  a  son  bom,  Pedaiah,  who  also  shall  be 
supposed  at  the  same  age  to  have  had  ason  born  ;  even  then 
Zerubbabel  could  not  have  been  born  before  558 :  and  yet  he 
wu»  superintendent  of  the  Israelites  on  their  return  from  the 
Babylonish  captivity  in  5.36;  I.  e.  when  he  would  be  only 
twentjr-two  years  old.  On  the  contrary,  it  is  evident,  from  1 
Esdras,  v.  5.  that  he  had  a  son  nam^d  Joachin,  who  was  one 
of  the  chief  men  that  conducted  the  returning  Israelites; 
therefore  he  must  be  more  than  twenty-two  years  old.  Be- 
sides, it  will  be  manifest  that  onlv  two  generations  had  in- 
ten-ened,  if  we  compare  the  sacerdotal  with  the  regal  line. 
Jechonias  was  contemporary  with  Seraiali ;  their  sons  were 


Salathiel  and  Josedek,  therefore  Salath'el  and  Josedek  were 
contemporaries.  Jeshua,  the  son  of  Josedek,  was  coeval  with 
Zerubbabel ;  who  was  therefore  the  son,  not  the  grandson, 
of  Salathiel.  St.  J.»rom  himself,  while  he  endeavours  to  prove 
that  Salathiel  arfd  Pedaiah  were  the  same  person  ( Ciuctsl.  Ueb. 
in  Lih.  Parol.)  eviJfently  grants  that  he  considered  Zerubba- 
bel as  the  gran<lson  of  Jechonias,  and  that  only  two  genemtiona 
had  intervened. 

5ihly.  There  are  manifest  errors  in  verses  13 — 22.  for  there 
are  onlyjSre  sons  of  Shemaiah  numbered  in  ver.  2i.  and  yet 
there  are  said  to  be  six. 

6thly.  The  enumeration  of  the  children  of  Zembhabe),  1 
Chron.  iii.  19. 20.  is  imperfect,  as  it  is  evident,  from  1  Esdr.  r. 
5.  that  Zerubbabel  had  a  son  named  Joachim,  of  whom  no 
mention  is  made,  1  Chron.  iii.  19,  20.  but  Jeehamioh,  a  name 
very  similar  to  this,  is  found  in  verse  18.  Nor  are  Rhesa  or 
Abiiid  tnentioned  among  his  children,  although  Luke  mentions 
the  former,  and  Matthew  the  latter. 

7thly.  If  we  have  recourse  to  the  hypothesis  of  St.  Jerom, 
which  supposes  that  those  who  are  mentioned,  1  Chron.  iii. 
18.  are  the  children  of  Jechonias,  and  that  Pedaiah.  one  of 
them,  is  the  same  with  Salathiel ;  and  that  Zembbabel  was 
the  grandson  of  Jechoiiia«,  and  the  son  of  Salathiel.  alias  Pe- 
daiah— it  may  be  objected,  that  it  is  not  at  al'.  likely  that  he 
wh,"  is  called  Salathiel,  ver.  17.  should  be  called  by  a  di.Tertnt 
name,  ver.  IS.  nor  will  the  difficulty  be  removed  if  it  bf  grant- 
ed th.at  Salathiel  and  Pedaiah  were  brothers,  and  thai  Ze- 
rubbabel was  the  actual  son  of  the  one,  and  the  legal  son  of  the 
other,  according  to  the  law,  (Dent.  ixv.  6.)  I-et  ii  be  supposed 
that  one  of  these,  e.  g.  Pedaiah,  died  childless,  and  thai  his 
brother  took  his  wife  ;  from  litis  marriage  Zembbabel  and 
Shimei  are  mentiined  as  sons  of  Pedaiah  ;  bot  according  to 
the  law,  the  flrst-bom  only  succeeded  in  (he  name  of  the  de- 
ceased, and  was  accounted  the  legal  child.  Let  Zembbaoel 
be  the  firstborn  ;  as  Shimei,  therefore,  was  not  the  legal  son 
of  Pedaiah,  he  must  have  been  his  real  son  ;  therefore  Pedaiat) 
did  notdf'e  childless, — which  is  contrary  lothe  hypothesis. 

Sthly.  The  versionsd  o  not  agree  in  the  name  of  the  father 
of  Zerubbabel  :  instead  of  Pedaiali,  the  Arabic  and  Syriac 
bring  in  Nedahiah,  and  some  MSS.  of  the  lAX.  read  Sala- 
thiel, in  the  place  of  Pedaiah  ;  and  those  which  agree  in 
making  Pedaiah  the  father  of  Zerubbabel,  express  the  name 
differently.  For  instance,  Kenn icon's  MS.  No.  1.  both  in  ver. 
IS.  and  19.  reads  Peraiah  for  Pedaiah,  which  is  the  reading 
of  the  Syriac  and  .Vrabic,  in  ver.  18.  This  is  worthy  of  re- 
mark, because  the  name  of  Rephaiah  occurs,  ver.  21.  which, 
by  the  transposition  of  the  two  first  letters,  might  be  easily 
converted  into  Peraiah,  or  Pedaiah  7pb">  r-OD  or  n'-^B  He- 
phaiah  :  and  it  is  further  necessary  to  remark,  that  the/ather 
q/"this  Rephaiah  is  not  mentioned.  As  the  names  of  the  pos- 
terity of  Hananiah,  the  son  of  Zembhabel,  are  menliooed  ia 
ver.  21.  with  the  names  of  Rephaiah  and  his  posterity,  if,  witli 
Unubigant,  we  read  >:2  beno,  his  son,  for  ":3  heni,  sons,  it  will 
not  appear  improbable,  that  this  Rephaiah  was  the  son  of  Ze- 
mbbabel. Among  those  who  were  employed  in  repairing  Je- 
nisilem,  Rephaiah,  the  son  of  Ilur,  who  is  said  to  have  been 
prince  of  the  half  part  of  the  city,  is  mentioned.  Nehem.  iii.  9. 
"  Mur,"  Dr.  B.  thinks,  "vvas  probably  the  same  with  Zembba- 
bel;  the  Se)>tuagint  call  him  Sico,  and  one  of  the  Kennicolt 
MSS.  •w."  In  tills  place  it  is  difficult  to  comprehend  Dr.  B.'s 
meaning:  Va^aia  viif  Sovo  is  certainly  found  in  the  Codex 
Vatic^nus  of  the  LXX.  but  in  the  Codex  Alexandrinus  riof 
Souo  is  omitted.  No  MS.  of  Kennicott's  has  iS"  j;  hen  sar,  for 
vine  v,ro.  Two  MSS.  omit  the  whole  verse  ;  two  the  word 
iin  rfur  ;  and  one  the  following  word  "v?  sar:  this  last  word 
cannot  p.-issibly  be  put  in  the  place  of -"in/^j/r,  for.it  is  pro- 
perly the  first  word  of  the  following  clause:  dSstii'I'TS  Ti  is> 
■sar  chatsi  pelec  t/erushalam,  prince  of  the  haif  part  (or, 
the  re^on)  of  Jer-usalem.  Among  those  who  were  employed 
in  repairing  the  city,  in  Nch.  iii.  12.  is  Shallum,  the  soii  of 
Hallopesh,  perhaps  Meshallum,  the  son  of  the  eloquent,  \ 
Chron.  iii.  19.  viz.  Zerubbabel,  whose  eloquence  and  d<->ctrino 
are  celebrated,  1  Esd.  iii.  4.  Jos.  Ant.  xi.  4.  h  must,  however, 
be  acknowledged,  that  the  Syriac  verse  reads  it  differently, 
Neh.  iii.  9.  and  Jeremiah  the  son  of  Hur,  ver.  12.  And  Shal- 
lum the  son  of  Hatush. 

From  these  considerations  Dr.  B.  concludes,  that  those  who 
are  mentioned,  ver.  18.  were  not  the  sons  of  Jechoniah  (Obs. 
7.)  nor  the  sons  of  Salathiel,  (Obs.  4.)  and  that  consequently 
they  must  be  sons  of  Zembbabel,  as  seems  tolerably  well  as- 
certained by  a  collation  of  the  3d.  6th,  and  8th  observations — 
that  Pedaiah  or  Peraiah  is  the  same,  who,  in  ver.  21.  is  called 
Raphaiah,  and  who  is  mentioned.  Neh.  iii.  9.  and  that  Jecha- 
miah  is  no  other  than  Joacliim,  who  according  to  Esd.  v.  5.  was 
the  son  of  Zerubbabel.  Bfith  these  names,  Pedaiah  or  Peraiah, 
and  Jechamiah,  occur,  1  Chron.  iii.  13.  consequentlva  verse 
is  transposed,  a  thing  not  unfrequent  in  theS;icred  Writings. 
The  text,  therefore,  of  1  Chron.  iii.  15—22.  should  be  read,  oa 
Dr.  B.  contends,  in  the  following  order: 

H.  And  the  sons  of  Salathiel,  Zerubbabel.  and  Shimei, 
and  the  sons  of  Zerubbabel,  Meshullam,  Hananiah  ;  and 
Shelomith  their  sister. 

19.  fioshubah,  and  Ohel,  and  Berechiah,  and  Hasadiak, 
Jitshah-hesetl. 

20.  And  Malchiram,  and  RephaiaA,  and  Shtnaxar,  Jecha- 
miah, Hnshamah,  and  Sedabiah  ;  six. 

21.  .ind  the  sons  of  Hananiah,  Pelatiah,  and  Juiah;  (JU 

-      191 


Obscrvalions  on  the 


ST.  LUKE. 


genealogy  of  our  Lord. 


sons  nf  Rtphaicih;  Am  an  his  son  ;  Obadiah  his  son  :  She- 
chaniah  his  son  :  (reading  according  to  Houbiganl,  I3i,  beno, 
for  ■'32  beni.) 

22.  TVie  sons  of  Shecha7iiah ;  Shemaiah—the  sons  nf  She- 
maiah;  Hattush,  and  Igeal,  and  Bariah,  and  Neariah,  and 
Shaphat ;  five.  ,     „  , 

On  the  propriety  of  tlie  substitution  of  133  beno,  his  son,  for 
^32  beni,  sons,  in  ver.  21.1  cannot  but  agree  witti  Dr.  B.  That 
the  latter  \s  a  corrupt!->n,  appears  to  me  self-evident;  the 
mistake  miglit  easily  he  made,  from  the  great  similarity  be- 
tween ''  yod  and  i  van  ;  and  numerous  mistakes  of  this  kind 
in  the  Sacred  Text,  have  long  been  the  perplexity  and  the 
complaint  of  critics.  Houbigant's  note  on  this  verse  is  worthy 
of  serious  regard:  "lUud  •'33  quod  hoc  versu  quater  legitur, 
quater  esse  legendum  132 /i/ms  ejus,  docet  ipsa  per  se  pagina 
sacra.  Nee  aliti-r  legunt  omnes  Veteres,  sed  in  fine  post  n-'32tr 
addendum  M^iflins  ejus,  quod  etiam  legebant  Veteres,  et  quod 
scribaoniisit  ijeceptus  siniilitudineejus  ''32  quodsequitur  ini- 
tio versus  22."     Houbigant  in  loco. 

From  these  o^jservations,  Dr.  B.  concludes,  that  by  an  error 
of  the  transcriber,  Pedniak  is  put  for  Rephainh,  or  Peraiah 
in  ver.  18.  whilst  in  ver.  21.  tlie  proper  name  Rephaiah  is  re- 
tained :  hence  those  whose  names  are  mentioned  in  ver.  18. 
were  supposed  not  to  be  the  sons  of  Zernbbabel,  and  ,so  the 
whole  verse  in  \vhich  they  were  contained,  was  transposed, 
and  put  before  the  19th  verse,  where  the  name  of  Zernbbabel 
occurs;  and  as  the  lastv.'ord  of  this  verse,  viz.  Nebadiah,  or 
^^^3^  Nebadiah,  according  to  the  Septuagint,  (who  omitted  the 
word  six  in  tliis  place,  and  added  it  to  ver.  22.)  contains  al- 
most all  the  letters  of  the  words  n-'TS  132  beni  Pedaiah  ;  this 
word,  by  a  mistake  of  the  transcriber,  was  changed  into  132 
n-'-ifl  beni  Peraiah,  and  thus  it  was  supposed  that  a  mistake  in 
a  name  twice  written  was  corrected  ;  hence  it  was  tliat  Ze- 
rnbbabel \7.:scalled  the  son  o/Perfaza/?,  whose  name  occurred 
hi  the  preceding  verse.  Many  examples  of  similar  pernmta- 
tions  occur  in  the  Sacred  Writings,  see  Job  xl.  1 — 14.  which 
ought  to  be  placed,  as  both  Kennicoit  and  Heath  have  ob- 
served, between  what  is  related,  chap.  xl.  2,  6,  and  7.  see  also 
Exod.  XXX.  1,  10.  ulso  Job  xxxi,  38,  39,  40.  which  snould  follo\/ 
chap.  xxxi.  2-"i.  A  similar  transposition  may  be  seen  1  Chron. 
ix.  2,  17.  where  llie  whole  clause  appears  to  be  taken  from 
Neh.  ix.  2,  19.  Many  otlier  instances  appear  in  Kennicott's 
Dissertations  on  the  state  of  the  printed  Hebrew  text. 

Dv.  Barrett  bavins  thus  far  made  his  way  plain,  proceeds  to 
Lay  down  a  table  of  tlie  regal  line,  taken  from  1  Cliron.  iii.  on 
each  side  of  which  he  places  the  genealogy  as  given  by  the 
evangelists  ?t.  Matthew  and  St.  Luke,  that  the  general  agree- 
ment may  be  the  more  easily  discerned. 
Matthew,  chap.  1.      1  Chron.  chap.  iii.  Luke,  chap.  iii. 

Palathiel ."alathiel Salathiel 

Zerubbabel Zernbbabel Zerubbabel 

First  generation 

omitted Rephaiah   Rhesa 

Another  generation 

omitted Arnan,  or  Onan   Joanna  or  Jonan 

Abiud Obadiah Juda 

Eliakim  iShechaniah ,-- Joseph  or  Josech 

A  third  generation 

omitted Shemiah    -  Somei 

No  corresponding 

generation Mattathias 

No  corresponding 

generation Maath 

Fourth  generation 

omitted Neariah Nagge 

Azor  who  is  also       Azrikam  who  is Esli   (from    whom 

From   the  above       Elioenai     descended  Mary) 

descends  Joseph 

who      espoused       Joanaii  Joanam NaumorAnum. 

Mary 

Dr.  Barrett  then  proceeds  to  lay  down  the  two  following 
propositions. 

I.  That  Salathiel  in  Matthew  is  the  same  with  Salathiel  in 
1  Chron.  iii.  This  admits  of  no  doubt,  and  therefore  he  de- 
spatches it  in  a  single  sentence ;  both  were  descended  from 
David  through  the  same  ancestors  ;  both  lived  at  the  same 
time,  viz.  of  the  captivity ;  and  both  w.  re  born  of  tl^e  tame 
father.  V 

n.  T7iat  Salathiel  in  Lit  '■•i  is  the  same  with  Sala.hii  '■  in 
1  Chron.  iii.  17,  the  same  r  ?  in  Matthew  i.  ■'  nd  cons'  que  ntly 
that  Mary  the  mother  of  J  lus,  descendif  ^  from  Sa.  ''icl  in 
Lake,  descsr.ds  linealhj  J  oun  David  by  ■l.Aonion,  a-i  r  of 

vast  consecj-etice  accordi  ig  to  tlie  opi  .ion  of  Cau  oho 

asserts,  'Hj  Christ  has  no  descended fn  n  Solomon,  /.„  m- 
not  be  the  TIessiah.''  Ha  ing  taken  for  i  anted  that  SalrMiel 
in  Matthew  is  the  s&me  wi'  t  Salathiel  in  1  Chron.  he  proc^  eds 
to  deduce  the  following  cor  .;equenoes  fro-  1  his  hypothes- ;.  1. 
Zerubbabel  in  1  Cliron.  is  the  same  with  Zerubbabel  in  Luke : 
they  agree  in  name,  the  time  also  is  the  same,  and  they  had 
the  same  father.  2.  Rephaiah  in  1  Chron.  is  the  same  with 
Rhesa  in  Luke,  where  a  notable  coincidence  otjurs  in  the 
names.  3.  Arnan  in  1  Chron.  is  the  same  with  Joanna  in 
Luke ;  and  here  it  is  worthy  of  notice,  that  in  one  of  Kenni- 
cott's MSS.  the  name  was  originally  written  )3i!S  Onan,  a  1 
»<Mt  bein';  used  instead  of  a  1  fesh.  It  is  well  know;  iliat  the 
MSS.  in  Luke  write  the  name  in  a  great  diversity  r  *■  iorms, 
viz.  lavva^  Xtiiavav,  Itovaji,  lo)vva,  loji/a,  and  some  luvav,  be- 
192 


tween  which  and  Onan  there  is  but  little  difference.  4.  Oba- 
diah in  1  Chron.  is  the  same  as  Judah  in  Luke.  In  this  name 
may  be  found  that  of  Abiud  mentioned  Matt.  i.  13.  who  is  the 
third  from  Zerubbabel ;  whence  it  is  evident,  that  in  St.  Mat- 
thew two  generations  are  omitted.  The  MSS.  in  St.  Luke  also 
vary  considerably  in  the  name :  some  write  it  IwaSa,  which 
answers  to  the  Hebrew  Joida,  or  even  ^•'^2y  Obadiah.  Oba- 
diah was  one  of  the  priests  who  signed  ar.d  sealed  the  same 
covenant,  Neh.  x.  5.  and  seems  to  be  the  same  with  Iddo, 
Nell.  xii.  4.  who  returned  with  Zerubbabel.  See  Newton, 
Chronol.  p.  361.  5.  Shechaniali  in  1  Chron.  is  the  same  with 
Joseph,  or  Osech,  between  which  names  there  is  a  considerable 
similitude.  6.  Shemaiah  in  1  Chron.  is  the  same  with  Seinei 
in  Luke.  In  this  place  the  names  perfectly  agree.  Thus, 
through  six  successive  generations  in  the  same  line,  the  names 
either  perfectly  agree,  or  are  manifestly  similar;  each  pre- 
serving the  same  order.  Hence  it  may  be  legitimately  con- 
cluded, that  the  preceding  hypothesis  is  perfectly  correct; 
and  that  Salathiel  in  Luke  is  the  same  with  Salathiel  in  1 
Chron.  iii.  especially,  wlicn  we  consider  that  the  time  which 
elapsed  between  David  and  (Jhrist  was  nearly  bisected  by  tlie 
captivity;  so  that  the  number  of  generations  between  them, 
Vvas  divided  into  two  almost  equal  parts  by  Salathiel.  The 
two  g-enerations  which  occur  after  Semei  in  Luke,  Mattathias 
and  Maath,  of  which  no  trace  is  found  in  1  Chron.  iii.  are  al- 
ready rejected  from  the  text  of  Luke,  as  interpolations,  ac- 
cording to  the  proofs  advanced  in  Dr.  Barrett's  second  section. 
Immediately  after  Shemaiah,  the  writer  of  1  Chron.  iii.  sub- 
joins Neariah,  in  which  Dr.  B.  supposes  he  has  found  the  per- 
son called  Nagge  in  Luke  iii.  25.  as  he  thinks  the  names  do 
not  differ  widely,  for  the  LXX.  whom  Luke  generally  follows, 
often  express  tlie  Hebrew  y  ain,  by  the  Greek  F  gamma;  and 
even  in  this  chapter,  for  the  lyi  of  the  Hebrew  text,  they  write 
Ptiyau. 

To  this  Neariah,  says  Dr.  B.  the  book  of  Chronicles  gives 
three  children  ;  in  Azrilcam,  the  first  of  these,  we  discover 
tlie  Azor  of  St.  Matthew,  the  son  of  Eliakim.  But,  according 
to  the  opinion  of  some  critics,  Abner  should  be  inserted  be- 
tween Eliakim  and  Azor  :  (See  Le  Clerc  in  Hammond,  vol.  i. 
p.  6.)  or  according  to  others,  between  Abiud  and  Eliakim. 
(Drusius.  Crit.  sac.  in  Matt.)  However  this  may  be.  Dr.  B. 
tliinks  he  can  discover  Shechaniah  in  Eliakim,  and  either 
Shemiah,  or  Neariah,  in  Abner.  Another  son  of  Neariah  was 
Elioena;,  the  same  probably  which  Luke  calls  Esli  or  Es- 
liin  ;  nor  can  they  be  considered  as  different  persons,  though 
tlieir  names  in  Greek  and  Hebrew  do  not  perfectly  corres- 
pond. Ke  thinks  also  tha'  Elioenai  in  1  Chron.  iii.  and  Elisthe- 
nan  in  tlie  LXX.  are  diflfereut,  although  they  certainly  maybe 
names  of  the  same  person  differently  written,  and  signify  the 
same  son  of  Neariah.  As  Elioeiwi  and  Azrikam  are  different, 
the  same  may  be  said  of  Esli  and  Azor  ;  hence  the  family  of 
Salatliiel  became  branched  out  ir'  otwo  families,  one  of  wliich 
is  traced  by  Matthew,  the  other  by  Luke.  It  is  not  there- 
fore sui-prising  if  the  subsequent  names,  as  far  as  .Toseph, 
should  differ,  as  a  different  line  of  descent  is  described.  Luke 
gives  to  his  Esli  a  son  called  Naum,  or  Anum  ;  and  in  1 
Chron.  iii.  among  the  sons  of  Elioenai,  we  meet  with  Joanam 
sometimes  written  Joanan — names  which  have  a  considera- 
ble similitude  to  that  recorded  by  Luke. 

Having  thus  fixed  the  genealogy,  by  proving  that  Salathiel 
in  Matthew  and  Luke  is  the  same  with  Salathiel  in  1  Chron. 
iii.  17.  Dr.  Barrett  proceeds  to  inquire  whether  chronology 
will  support  him  in  the  times  of  those  generations,  the  cor- 
relative succession  of  which  he  has  endeavonred  to  ascer- 
tain. In  the  year  44.5  B.  C.  Nehemiali  returned  to  .lerusalem, 
at  which  time  both  Shemiah,  the  son  of  Shechaniah,  and  Re- 
phaiah, who  preceded  him  four  generations,  were  employed 
in  building  the  walls  of  the  city.  At  this  time,  therefore,  She- 
miah must  have  been  very  young.  Dr.  B.  supposes  about 
twenty  years  old  ;  he  also  considers  that  each  of  the  genera- 
tions consists  of  the  same  number  of  years ;  that  Rephaiah 
must  consequently  be  about  a  hundred  years  old,  to  have  been 
born  in  the  year  before  Christ  545;  his  father  Zerubbabel  to 
liave  been  born  about  the  year  570,  and  Salathiel  in  590  or 
595  ;  there  i~,  consequently,  no  place  for  the  supposititious 
Pediah,  becEiise  Jechon'-.s  had  not  at  tlu.;  time  begotte  1  Sala- 
thiel, Matt.  I  12.  as  he  ^  not  led  away  captive  till  tl  e  year 
599.  SheiL'ah,  above-'..  ioned,  had  a  irother  callea  Hat- 
tush, the  ■  .1  of  Sheciia  ..  Ii,  who  is  m-  itioned  Ezi  -'iii.  2, 
3.  and  1  E -or.  viii.  29.  as  cturning  to  Je  isalem  wil  '.zra; 
and  as  .^her^ah  had  more  .ions,  the  last  bi  one  of  wh  .a  was 
Neariah;  l-i;3  Neariah  oiay  be  conside^  d  as  havin^;  been 
born  in  420,  .v.  en  Shem-iiah  was  about  '  rty-five  ye;  rs  old. 
We  may  also  ;  ippose,  say  •  Dr.  B.  that  in  the  fortieth  ytar  of 
Nearjrh,  or  bt.  ore  Christ  ;  ^0,  Elioenai  t!  i  youngest  son  was 
born.  Now  as  ^Uioenai  b  j;at  several  oons,  the  youngest  of 
whom  was  Jocnam  or  Nrum,  it  will  not  appear  improbable, 
if  we  consider  Naum  to  have  been  begotten  in  the  year  340, 
or  the  fortieth  year  of  Elioenai.  The  line  of  Naum  is  carried 
no  further  in  the  book  of  Chronicles,  whence  we  may  sup- 
pose he  had  reared  no  children  in  the  time  of  Simon,  sur- 
named  the  Just,  who  was  high-priest  from  242  to  283,  and  is 
thought  to  have  put  the  finishing  hand  to  this  book.  It  is  pro- 
bable, therefore,  that  Naum  begat  Amos  in  290,  when  he  him- 
self was  in  the  fiftieth  year  of  his  age.  After  Amos,  let  thirty 
years  be  computed  for  each  generation,  or  a  hundred  years  for 
three,  and  the  dates"of  these  generations  will  appear  as  under. 


Observations  on  the 


CHAPTER  III. 


genealogy  of  our  Lo^d. 


Matthbw.  Luke.  a.  a.  C. 

Azor  born  before  Christ  380      Elioenai,  or  Esli,  born        3S0 
A  generation  omitted  Naum        -        -        .  3-io 

Another  generation  omitted       Amos         -        -        .         200 
S>adoc        ....  Mattathiaa         •        -  2(30 

Achim      .        -        .        •  Joseph       -        .        .  230 

Eliud        ....  Janna         .        .        .  200 

Eleazar    ....  Melchi       -        -        .  165 

Matthan    ....  Levi  ...  130 

Jacob        ....  Matthat      •        •        •  100 

Joseph,  the  husband  of  Mary    Heh  ...  65 

Mary,  the  mother  of  Christ  25 
Dr.  B.  now  proceeds  to  inquire,  whether  by  the  proposition 
it  appears,  that  Salathiel  in  Luke,  and  Salathiel  in  1  C/iron. 
are  the  same  person,  provided  the  generations  be  traced  tip 
to  David.  Tliis  inquiry,  he  acknowledges,  is  pressed  with 
many  and  great  dilflculties  ;  and  tne  utmost  that  can  be  ex- 
pected from  it  is,  to  show  that  the  objections  advanced  against 
it  are  destitute  of  force. 

Matthew  states  that  JcchOnias  was  the  father  of  Salathiel ; 
but  Luke  says  that  Neri  was  liis  father.  Those  two  accounts, 
however,  may  be  reconciled  by  the  hypothesis,  that  Neri  was 
the  maternal  grandfather  of  Salathiel,  and  hence,  according 
to  the  custom  of  the  Hebrews,  put  down  for  his  father ;  so 
we  read,  Ezra  ii.  61.  Who  took  a  irife  vf  the  datig/ilcrs  of 
liarzillai,  and  was  called  after  their  7iame.  The  truth  of 
this  hypothesis  is  next  examined. 

It  is  a  received  opinion  among  the  Jews  that  Susanna  was 
wife  of  Jechonias,  and  mother  of  Salathiel,  which  is  con- 
firmed by  Biblioth.  Clement.  Vatic,  tom.  i.  page  490.  where 
it  is  said,  "that  Joachim,  the  husband  of  Susanna,  was  sup- 
posed to  have  been  the  king  whom  Nebuchadnezzar  shut  up 
in  prison,  whence  he  was  liberated,  on  the  death  of  that  mo- 
liarch,  by  his  son  and  successor,  Evil-merodach.  Of  Susanna 
was  born  Salathiel  ;  because  he  was  of  the  regal  line,  the  el- 
ders of  the  people  sat  in  judgment  in  his  house,  as  in  the  pa- 
lac*;  of  thd  king."  That  Susanna  was  nearly  allied  to  the 
throne,  will  be  readily  credited,  if  it  is  considered  that  when 
she  came  to  the  tribunal,  she  was  accompanied  by  fifty  ser- 
vants: (see  tlie  Septuag.  version  of  Daniel,  fol.  Roma-,  1772,) 
this  was  a  proof  of  the  regal  state;  for  when  Absalom  and 
Adonijali  allected  the  thione,  they  prepared  fifty  men  to  run 
before  tU«n,  (2  Sam.  xv.  1.  1  Kihgs  i.  5.)  The  Jews  also  af- 
firm that  she  was  of  tlie  tribe  of  Judah. 

Dr  U.  next  inquires  into  the  genealogy  of  Neri,  whom  he 
supposes  to  be  the  same  with  Neriah,  mentioned  so  frequently 
by  Jeremiah,  ch.  xxxii.  12,  16.  xxxvi.  4,  8,  14,  32.  xliii.  3,  6. 
xiv.  1,  41,  59.  and  who  was  the  father  of  Baruch  and  Seraiah. 
Baruch  was  certainly  of  an  illustrious  family,  as  we  learn 
fpim  Joscphus,  (Ant.  .v.  11.)  who  calls  him  the  son  of  Neri. 
I'his  Dr.  B.  further  establishes  by  the  following  considera- 
tions. 1.  The  title  of  prince  is  given  to  his  brother  Seraiah, 
.ler.  xli.  59.  2.  When  the  Jews  were  conquered  by  the  Chal- 
deans, Johanan,  the  son  of  Kareah,  took  the  remnant  of  Ju- 
dah, and  all  the  nobility  and  persons  of  distinction,  and  car- 
ried them  down  into  Egypt ;  and  among  these  were  Jeremiah 
the  prophet,  and  Baruch,  the  son  of  Neriah,  Jer.  xliii.  5 — 7. 
3.  The  words  of  Jer.  xlv.  4,  5.  "The  Lord  saitli,  Behold,  that 
which  I  have  built  1  will  break  down,  and  that  which  I  have 
planted  will  I  pluck  up ;  and  seekest  thou  great  things  for  thy- 
Belf,  seek  them  not,  for  I  will  bring  evil  upon  all  flesh,"  &c. 
Here  it  is  evident  the  threatening  is  directed  against  the  house 
of  David  ;  (2  Sam.  vii.  16.  1  Chron.  xvii.  25.)  and  the  great 
things  which  Baruch  sought  for  himself,  were  certainly  a  sliare 
in  the  government  of  the  land,  as  being  nearly  allied  to  the 
throne,  or  even  the  throne  itself.  4.  Add  to  this,  that  the 
Jews  alleged  as  a  charge  against  Baruch,  that  by  his  instiga- 
tion, Jeremiah  exhorted  them  rather  to  continue  under  the 
power  of  the  Chaldeans,  than  escape  to  Egypt,  .Fer.  xliii.  3. 
which  seems  strongly  to  intimate  that  he  expected  to  exer- 
cise the  regal  power  over  the  remaining  Jews,  by  the  assist- 
ance of  the  Chaldeans,  which  he  could  not  e.xpect  to  main- 
tain in  Egypt.  From  all  these  considerations,  Dr.  B.  infers, 
that  Baruch,  and  consequently  Neriah,  sprang  from  Nathan, 
the  son  of  David. 

As  nothing  is  related  of  the  ancestors  of  Neriah,  Dr.  B.  is 
Obliged  to  recur  to  conjectures,  the  chief  of  which  are  the 
following.  "Maaselah  or  Melchi,  the  father  of  Neriah,  was 
probably  the  same  who,  during  the  reign  of  Josiah,  w;is  go- 
vernor  of  the  city,  2  Chron.  Xxxiv.  8.  whom  the  Syriaa  calls 
the  scribe,  and  the  Arabic  the  teacher  of  the  city.  Probably, 
Also,  Simeon  the  son  of  Juda,  (Luke  iii.  30.)  is  the  same  as  is 
Called  Maaseiah,  the  son  of  Adaiah,  2  Chron.  xxiii.  1.  Simeon 
ftnd  Maaseiah,  (Dr.  B.  observes,)  are  written  in  nearly  the 
same  letters,  and  difTer  scarcely,  except  in  their  situation.  As 
to  the  names  of  Adaiah  and  Juda,  the  difference  is  nearly 
the  same  with  that  already  observed  between  Ohadiah  and 
Judah,  Luke  iii.  26."  That  the  names  in  the  Old  Testament 
have  been  extremely  corrupted,  not  only  in  the  different 
translations  throtigh  which  the  Sacred  writings  have  passed, 
but  also  in  various  copies  of  the  original,  is  wel  known  to 
every  biblical  critic,  and  has  been  continually  deplored,  from 
the  dayj  of  St.  Jerom  to  the  present  hoar.  The  complaint  of 
this  father,  in  his  comment  an  Ezekiel  xl.  7.  is  as  follows  :— 
Statim  mentus  est  limen  porta,  quod  LXX.  6cc  nominant, 
pro  quo  in  Hebrceo  scriptum  est  f\V  Scph  ;  ct  diligentem  et 
ttuaiosum  lectorem  admonendum  puto — ut  sciat  omnia  pro- 

VoL.V.  B  b 


pe  verba  Hebraica  et  nomina  qua,  in  Gricca  et  Lalinu  trant 
latione  sunt  posita,  nimia  vetustalc  corruptascriptor unique 
vitio  depravata,  et  durti  de  inemendatis  scribuntur  inemeji- 
datiora  de  verbis  Hebraicis  facta  esse  sarmatica  imii  nuUiua 
getitis,  dum  et  Hebrce  esse  desierint,  et  alienaesse  non  cmpe- 
rint.    HiERoN.  Opera,  vol.  iii.  col.  981.  edit.  Martinay. 

Dr.  B.  thinks,  that  if  the  above  hypothesis  be  allowed  aa 
probable,  it  will  follow,  that  tlie  family  of  Nathan  was  con- 
cealed in  an  humble  and  obscure  situation,  until  almost  the 
whole  race  of  Solomon  was  destroyed  by  the  treachciy  of 
Athaliah.  Maaseiah  or  Simeon,  the  prince  of  this  family, 
fearing  n  similar  destruction,  and  being  moved  with  pity 
towards  his  relative  Joash,  and  having,  iby  the  assistan:;^  of 
Jehoiaila  the  priest,  removed  Athaliah  out  of  the  way,  set  Jo- 
ash  at  last  on  the  throne,  according  to  the  ))articular  account 
in  2  Chron.  xxii.  23.  From  that  time  the  wealth  and  dignity 
of  this  family  increased,  till  the  whole  line  of  Solomon  be- 
coming extinct,  Jechonias,  his  only  remaining  heir,  took  Su- 
sanna, the  daughter  of  Neriah,  to  wife;  to  which  circum- 
stance, Dr.  B.  thinks,  the  author  of  Psalm  cxxxii.  17.  proba- 
bly alludes  :  "There  will  I  make  the  horn  of  David  to  bud  ;  I 
have  ordained  a  lamp,  (that  is,  Neri)  for  mine  anointed." 
Here  Dr.  B.  plays  a  little  on  the  original  T«ord  ■>:  ner,  a  lamp; 
and  as  ''i:  Neri,  signifies  my  lamp,  and  ni"i3  Neriah,  tlie  lump 
of  the  Lord,  he  seems  to  think  this  a  prophetical  declaration 
of  the  preservation  of  the  seed  royal  in  the  person  of  Neriah, 
the  direct  ancestor  of  Christ.  Supposing  this  hypothesis  to 
be  true.  Dr.  B.  constructs  his  genealogical  table  in  the  follow- 
ing manner,  beginning  at  the  division  of  the  line  of  Sol'bmon, 
and  omitting  Melea  and  Mainan,  for  reasons  that  have  been 
already  assigned. 

1  SoLOMo.N.  1    Nathan. 

2  Rehoboam  2    Mattatha 

3  Abiah  3    Eliakim 

4  Asa  4    Jonan 

5  Jehoshaphat  6    Joseph 

6  Jehoram  6    Judah  or  Adaiah 

7  Ahaziah  7    Simeon  or  Maaseiah 

8  Joash  8    Levi 

9  Amaziah  9    Matthat 

10  llzziah  10    Jorim 

11  Jotham  .      11    Eliezer 

12  Ahaz  12    Jose 

13  Hezekiah  13    Er 

14  Manasses  14    Elmodam 

15  Amon  15    Cosam 

16  Josias  16    Addi 

17  Jehoiakim  17    Melclii  or  Maaseiag  1 

18  Jehoichin  or  Jechonias      18    Neri 
19    Susanna 

On  the  ayiceslors  of  Mary,  and  the  consanguinity  betieeen 
her  and  Joseph,  Dr.B.  shows  that  the  Virgin  descended,  not 
from  the  tribe  of  Levi,  (an  opinion  which  some  of  the  an- 
cients embraced,)  but  from  the  family  of  David  ;  and  brings 
several  additional  arguments,  to  pi-ove  that  St.  Luke's  pro- 
fessed object  was  to  trace  out  the  genealogy  of  Mary,  and  St. 
Matthew's  that  of  Joseph. 

According  to  the  universal  voiceof  antiquity,  the  father  and 
the  motlier  of  the  Virgin  were  called  Joacldtn  and  Anna.  Dr. 
B.  thinks  it  indisputable  that  Joachim  is  the  same  name  with 
Eli,  Luke  iii.  23.  or  Eliakim,  2"Chron.  xxxvi.  4.  To  give  a 
greater  probability  to  the  opinion  tliat  Luke  delivers  the  ge- 
nealogy of  Mary,  Dr.  B.  refers  to  those  Jewish  writings  quo- 
ted by  Lightfoot,  in  which  the  mother  of  our  Lord  is  called 
"hy  n3  □•'-10  Mary  the  daughter  of  Eli  ;  and  though  the  lat- 
ter word  is  written  "hv  instead  of ''Vn  this  does  not,  in  his  opi- 
nion, tend  to  invalidate  the  argument,  as  «  and  JJ  are  fre- 
quently interchanged.  It  may,  therefore,  be  taken  for  grant- 
ed, that  Eli  was  the  father  of  Mary,  and  maternal  grandfather 
of  Christ,  and  that  he  is  considered  by  St.  Luke  as  the  real 
father  of  Christ,  while  Joseph  was  only  tlie  putative  father  ; 
and  thus  Dr.  B.  thinks,  his  own  exposition  is  not  only  con- 
firmed, but  Luke  is  represented  to  be  consistent  with  himself 
through  the  whole  of  his  account :  for  in  the  same  way  as 
Neri  is  said  to  be  the  father  of  Salathiel,  though  it  is  evident 
he  was  no  more  than  his  maternal  grandfather,  so  Eli  would 
appear  to  be  the  maternal  grandfather  of  Christ,  although  he 
is  called  his  father.  On  the  contrary,  if  the  hypothesis  of 
Africanus  be  adopted,  the,  genealogy  by  St.  Luke  is  self-con- 
tradictory. Dr.  B.  next  takes  into  consideration  the  family  of 
Anna,  the  mother  of  Mary.  It  is  generally  agrei^l,  that  th« 
father  of  Anna  was  named  Matthan  ;  who  this  person  was, 
is  not  easy  to  be  known.  Some  suppose  him  to  have  been  a 
priest;  and  as  it  was  lawful  for  the  daughters  of  the  priests 
to  marry  into  any  tribe,  (Lev.  xxii.  12.)  we  may  perceive  how 
Mary  could  be  the  cousin  (tnij  jtc;;?)  of  Elisabeth,  (who  was 
really  of  the  tribe  of  Levi)  though  her  father  Joachim,  or 
Eli,  was  a  descendant  of  the  tribe  of  Judah. 

From  considering  the  family  of  Anna,\.he.  Virgin's  mother, 
Dr.  B.  proceeds  to  the  family  of  Joachim;  but  in  this  exami- 
nation, he  finds  very  few  documents  to  guide  his  inquiries. 
Ancient  writers,  in  order  to  prove  that  Mary  sprang  from  Da- 
vid, invented  two  names.  Panther  and  Barpanlher,  as  the 
grandfather  and  father  of  Joachim.  Concerning  this  fabulous 
Panther,  tliere  are  two  hypotheses  :  one  is,  that  Panther  was 
the^i/rnnme  of  Jacob,  the  father  of  Joseph;  and  this  was  tho 
opinion  of  Epiphanius.  Others  have  maintained  that  he  waa 
193 


Observalions  on  the 


ST.  LUKE. 


genealogy  of  our  Lord. 


of  tlie  family  of  Nathan,  and  brother  of  Melchi :  this  hypo- 
thesis is  delivered  by  Daniasccnus,  who  appears  to  have  found 
it  in  Epiphanitis.  Leaving  all  these  precarious  and  forged 
anthorities,  Dr.  B.  thinks  that  the  family  of  Joachun  is  more 
likely  to  be  ascertained,  by  inquiring  among  the  Inelhren  nf 
OUT  Lord,  mentioned  Matt.  xiii.  G.j.  and  Mark  vi.  Z.— James, 
Joses,  Simon,  and  Judas.  Cmicerning  these,  there  have  been 
two  opinions  :  f.  That  they  were  the  sons  of  .loseph  by  a  for- 
mer wife,  which  Origen,  Epiphanius,  anJTheopViylact,  seem 
to  have  believed,  and  Jerom  has  opposed  with  considerable 
Bsneritv.  (See  his  books  De  viris  illustrihus  et  adversiis- 
Uelvidium.)  .lerom's  hypothesis,  on  the  contrary,  is,  that 
James,  Joscs,  Snnon,  and  Judas,  were  cousins  of  our  Lord, 
being  the  s.ms  of  Mary,  the  wife  of  Alpheas,  and  sister  to  the 
t^irgin,  who  is  called  Ma/jm  n'^ov  KAo)n-u,  John  xix.  25.  Ih".  B. 
asserts,  after  Baronius  and  others,  that  .lames  the  Just,  the 
first  bishop  of  the  chinxh  at  Jerusalem,  was  the  same  who  is 
called  tlie  brother  of  our  Lord,  and  the  so?i  of  Alpheus. 

Concerning  Clcopas  or  Klopns,  there  are  various  opinions, 
both  among  ancient  and  modern  writers.  Hegesippus,  as 
quoted  by  Eusebiu.*(5(nist.  Eccl.l.  iii.  c.  2.)  calls  him  the  firo^Afr 
of  Joseph.  Epiphanius,  on  the  contrai-y,  calls  him  the  brother 
of  Joachim  :  Chi-ysostoin  is  of  the  same  opinion.  Others  make 
tleopas  and  Alpheus  the  same  nerson  :  and  CIrotius,  following 
the  Arabic  version,  understands  by  r\  rov  KAwn-ii,  tlie  daugh- 
ter, not  the  tc{'/"e  of  Cleopas-  Calmet,  in  his  comment  on  John 
xi.x.  25.  gives  it  as  the  most  plausible  opinion,  that  CK-opas 
was  husband  of  that  Mary,  who  was  sister  to  the  blessed  Vir- 
ghi,  and  father  of  James  the  less.  Dr.  B.  thinks  that  these 
apparently  discordant  systems  may  be  harmonized  by  the  fol- 
lowing scheme : 

Matthat  Jacob 


C?Mpns  died  with-  Joachim,  or 

out  issue  ;  from  Eli,  married  the 
the  marriage  of  second  time  to 
his  widow  with  Anna,  from 
his  brother  Joa-  wliom  sprang 
ehim  sprung  Ma-    Mary  =F  Joseph        Alpheus  or 

ry  ri  rov  KXuva.  |  Cleopas,  marri- 

Jbsus  ed  Mary  rt  rov 

KXun-a  whence  sprang  James,  Joses,  Simon,  and  Juda. 

By  this  hypothesis  it  would  appear,  that  there  were  two 
persons  of  the  name  of  Cleopas,  one  the  brother  of  Joachim, 
the  other  the  brother  of  Joseph  ;  one  the  legal  father,  the  other 
the  husband  of  Mary.  Hence  James  and  the  others  are  pro- 
perly termed  the  brethren  of  our  Lord,  being:  connected  with 
him  by  a  twofold  tie  of  consanguinity — on  their  mother's  side, 
and  on  the  side  of  their  putative  father.  Secondly,  by  this 
hypothesis,  the  difficulty  of  regarding  these  four  brothers,  as 
tlie  sons  of  Joseph,  is  quite  removed  :  if  this  indeed  were  true, 
they  would  not  be  the  sons  of  Mary  rov  KXcona,  for  Joseph 
would  then  have  been  the  husband  of  the  two  sisters,  con- 
trary to  the  law,  Lev.  xviii.  18.  Cleopas  or  Alpheus,  accord- 
ing to  Grotius  and  Lucas  Brugensis,  is  the  same  with  KXama, 
(John  xix.  25.)  who  was  alive  when  Christ  was  crucilied. 
Hence  it  is  improbable  tha_t  James,  Joses,  Simon,  and  Judas, 
could  have  been  born  of  his  wU'e,  by  any  marriage  of  her  with 
Josrph.  We  have  already  seen  from  Hegesippus,  that  the 
grandchildren  of  this  very  Judc  who  was  called  our  Lord^s 
brother,  were  alive  in  the  time  of  Domitian ;  he  expressly 
Bays,  that  "  Simon,  the  son  of  (Jleopas,  who  was  uncle  to  our 
lord,  was  crucilied  in  the  120th  year  of  his  age,  under  the 
reign  of  Trajan,  when  Atticus,  of  the  consular  order,  was  pre- 
sident of  Syria."  See  Euseb.  Hist.  Eccl.  1.  iii.  c.  32.  Simon 
must,  therefore,  have  been  born  before  Christ,  for  Trajan,  in 
whose  reign  he  suffered,  died  A.  D.  117.  If,  therefore,  Joseph 
had  ever  married  Mary  rov  KXiotra,  it  must  have  been  before 
he  espoused  the  mother  of  our  Lord,  and  then,  as  both  these 
sisters  were  alive  at  the  crucifixion,  (John  xix.  25.)  he  must 
have  been  illicitly  the  husband  of  both  at  the  same  time. 

Dr.  Barret  having  thus  finished  his  laborious  investigation 
of  this  difficult  subject,  concludes  his  work  by  obsen'ing,  that 
his  prime  object  was  to  prove,  by  the  agreement  of  the  evan- 
gelists, that  Christ  descended  from  David  by  the  line  of  .Solo- 
mon ;  that  on  this  subject  he  has  not  assumed  that  the  explana- 
tion given  of  one  or  other  of  these  genealogies  is  the  true  one, 
and  that  the  other  should  be  corrected  according  to  it;  bm 
that  in  the  first  nlace,  he  has  considered  the  number  of  the 
generations,  ana  then  by  assistance  derived  from  the  books 
of  the  Old  Testament,  the  rules  of  sound  and  temperate  criti- 
cism,,and  the  collation  of  MSS.,  has  constructed  a  genealogical 
table  of  the  family  of  David  ;  (see  the  jweceding  pages;)  and 
having  compared  with  this  table  the  genealogies  extant  in  the 
evangelists,  he  finds  that  they  agree  with  it  in  the  main,  and 
consequently  that  they  agree  with  each  other.  It  cannot  be 
objected  against  his  ai'gument,  that  he  takes  for  granted  what 
he  should  have  proved,  viz.  that  one  or  other  of  the  genealo- 
gies is  true ;  this  he  has  not  asserted,  but  he  infers  that  both 
are  autlientic,  from  their  agreement  with  that  which  he  has 
constructed  from  the  best  existing  authorities  :  and  although 
he  considers  the  hypothesis  of  the  moderns,  which  states  that 
Luke  sets  down  the  genealogy  of  Mary,  to  be  the  most  liroba- 
Olc,  yet  he  has  not  assumed  it  as  true  ;  neither  do  his  conclu- 
•lons  against  the  hypothesis  of  Africanus,  in  the  second  and 
icira  sections,  rest  on  any  such  assumption,  but  solely  on  the 
194 


authority  of  the  Old  Testament  and  a  collation  of  MSS.  un- 
connected with  any  hypothesis  whatever. 

All  subjects  of  ni^s  kind,  both  in  sai.;c'.  and  profane  history, 
are  entangled  with  difliculties  peculiar  to  themselves,  partly 
through  the  remoteness  Jf  the  times  to  which  tliey  refer,  and 
partly  through  the  peculiar  manjiejs  that  prevailed  in  different 
nations,  of  reckoning  and  recording  their  genealogical  succes- 
sions. I  may  venture  to  airirm,that  similar  difficulties,  and  even 
greater,  are  to  be  found  in  profane  histories  of  the  first  import- 
ance ;  the  general  accuracy  and  universal  authenticity  of  which 
no  man  who  regards  his  credit  Will  ever  call  into  question. 

Dr.  B.  has  certainly  proved  his  main  points  without  recur- 
Ting  to  the  discredital>le  sliifts,  which  some  will  adopt  who  cut 
the  kjiols  they  cannot  untie ;  and  because  they  find  it  impracti- 
cable to  reconcile  certain  seeming  diffiulties  in  the  sacred  his- 
tory, first  aflect  to  doubt  the  authenticity  of  those  histories, 
and  afterwards  put  forth  their  criminal  hands,  and  lop  oft' 
whole  branches  from  tlie  tree  of  life :  a  text  is  too  small  a  por- 
tion ;  difficulties  (to  them)  still  remain,  another  text  must 
follow,  and  another  still,  till  at  last  whole  chapters  are  tossed 
away  into  the  limbo  of  vanity.  Then,  to  be  sure,  all  is  fair 
and  clear;  for  by  this  species  of  criticism  any  thing  may  be 
proved  or  denied  :  but  God  never  appointed  such  a  method  to 
discover  truth,  and  sound  criticism  should  hold  it  disgraceful 
to  resort  to  it. 

1  have  said  that  the  peculiar  manner  used  by  some  of  the 
eastern  nations  in  recording  their  genealogies,  is  one  cause  of 
tlieir  present  obscurity  :  on  this  subject  the  late  ingenious  Mr. 
Haj-mer  refers  to  a  case  in  point,  which  I  shall  give  in  his  own 
words  : 

"  Genealogical  tables  were  kept  among  the  Jews  with  great 
e.xactness.  Every  person  of  learning,  however,  knows,  that 
the  great  difference  in  this  point  between  St.  Matthew  and  St. 
Luke,  who  have  each  of  them  given  usagcnealogy  of  our  Lord, 
has  greatly  embarrassed  the  curious,  and  did  so  early  ;  (see 
Aug.  Retract.  1.  ii.  c.  7.)  but  as  in  other  cases,  what  was  at  first 
thought  an  objection  against  tlie  sacred  writer,  has  turned  out 
in  his  favour;  so  doubly  will  this,  when  it  shall  be  thoroughly 
cleared  up.  Time  may,  perhaps,  do  it :  all  1  would  attempt  to 
show  here  is,  that  there  has  been  lately  discovered  an  inscrip- 
tion at  Palmyra,  which  has  just  the  same  difficulty.  He  that 
clears  up  the  Syrian  difBcuUy,  will,  I  presume,  clear  up  the 
Sacrrd.  To  which  I  would  add,  that  it  is  to  be  remembered, 
that  Palmyra  was  in  the  neighbourhood  of  Judoa,  and  the  in- 
scriptions that  are  found  there,  are  about  the  apostolic  ago.  As 
to  the  inscription,  I  refer  to  Mr.  Wood,  the  ingenious  editor 
of  those  ruins,  who  has  observed,  that  it  was  more  difficult  to 
imderstand  than  translate  it.  This,  says  he,  will  appear  by 
rendering  it  literally,  which  is  easiest  done  into  Latin,  thus  . 
Senatus  populusqiie  Alialamenem,  Pani  filinm,  Mociini  ne- 
potem,  Airanis  pronepolem,  Matha.  abnepolem,  ct  ^-Eranem 
patretn  ejus,  viros  pios  et  palria,  aviicoe,  et  onini  luodo  pla- 
centes  patriie,  patriisque  diis,  honoris  gratia.  Anno  -150, 
Mense  Aprili.  Our  dijliculty  is,  continues  he,  that  ^Eranes  is 
called  the  father  of  Alialamenes,  who  is  himself  called  the  son 
of  Paniis,  just  in  the  same  manner  as  St.  Mattliew  tells  us  that 
Jacob  begat  Joseph  ;  and  St.  Luke  calls  .Joseph  the  son  of  fleli. 
Then;  is  something  without  doubt  in  these  affairs  peculiar  to 
the  east,  >vhich,  however  unknown  to  us,  was  common  to  tho 
Jews  and  the  people  of  Palmyra  ;  and  will,  when  properly 
explained,  be  a  proof  of  the  authenticity  of  those  genealogies, 
instead  of  an  objection."     Harmbr's  Observations. 

To  several  of  my  readers  it  will  probably  appear  that  Dr.  B. 
has  carried  his  critical  conjectures  too  far,  particularly  in 
respect  of  several  names  which  occur  in  these  genealogies. 
Those  only  will  make  this  objection,  who  from  a  want  of  ac- 
quaintance with  ancient  MSS.  suppose  that  those  names,  as 
they  occur  in  our  present  copies,  are  to  be  considered  as  inva- 
riably genuine  and  original.  But  the  specimen  I  have  already 
given  in  the  preceding  pages,  of  the  different  reading  of  the 
same  name  in  ancient  MSS.  will  serre  to  remove  this  niisap- 
preliension.  From  a  very  particular  acquaintance  with  this 
subject,  I  think  I  have  sufficient  ground  to  state,  that  through 
the  ignorance  and  carelessness  of  Ira7iscribers,  innumerable 
mistakes  have  been  made  in  ancient  names.  These  also  have 
suffered  very  greatly  in  their  transfusion  from  one  language 
to  another,  till  at  last  the  original  name  is  almost  totally  lost. 
Examples  might  be  multiplied  without  end  :  a  very  few  will 
suffice  :  the  ytfin'"  Yehonhud  (according  to  the  Masoretic  )mnc- 
tuation)  of  the  Hebrew  Bible,  is  changed  into  Joshua  and  Je- 
sus ;  •in''yiy  Yeshrynhoo  into  Isaiah  and  Esaias  ;  iniVi<!  Eliya- 
lioo  into  Elijah  and  Etias  :  the  Persian  Darab  into  Darius  ; 
Ardsheer  into  Ahasuervs ;  Artatlishasta  into  Artaxcrxes, 
and  even  Darius;  and  pnn''  Ya/ichanan  into  luavprji,  Jo- 
hannes, and  John  !  Besides,  neither  the  Greeks  nor  Romans 
could  pronounce  either  the  Hebrew  or  Persian  names ;  and 
wli«n  engaged  in  the  task  of  transcribing,  they  did  it  accord- 
ing to  their  own  manner  of  pronvmciation.  It  is  notorious 
that  all  the  Greek  and  Latin  historians  have  commitled  innu- 
merable blunders  of  this  kind,  in  their  accounts  of  foreign 
nations.  St.  Jerom  loudly  complains  of  the  ridicule,  which 
those  Christians,  who  were  accustomed  only  to  a  Greek  or 
I.atin  mode  of  pronunciation,  endured  continually  from  the 
Jews,  because  they  could  not  pronounce  the  Hebrew  proper 
names,  particularly  the  gutturals :  "  Solent,  (says  he)  irriaere 
nos  imperitim  maxime  in  aspiration ibus  et  quibusdam  cum 
rasura  gulce  litttria  proferendis; — si  igitur  i  nobi*  fuM 


Account  of  ChrLl't  lemptdtion 


CHAPTER  IV. 


hi  the  ■wildemest 


nominumet  lingua  idiomata  ut  videlicet  barbara  non  ilafue- 
Tint  expiessa  tit  expritnuntur  ab  Hehretis,  solent  cachinaun 
attotlere,  et  jurare  se  pcnitus  nescire  quod  dicitnus."  Com. 
in.  Epist.  arl.  Tit  c.  iii.  v.  9.  This  learned  father  excuses  him- 
self and  his  brethren  on  the  consideration,  that  the  Hebrews 
had  both  sounds  and  letters,  which  were  wholly  unknown  to 
the  Greeks  and  Latins ;  and  particularly  instances  n  cketU, 
and  J7  ayin,  the  double  aspiration  of  which  (as  ho  terms  it) 
the  Septuagint  not  being  able  to  express,  wereobliged  torepre- 
jseirt  by  the  use  of  additional  letters,  quia  cum  dupUci  aapi- 
rationein  Grcecam  Un^aarn  tranifjerre  non  potei  iint,  atiis 
titteris  odditis  expiensertint :  he  adds,  that,  \Vhereas  the 
Greeks  and  Romans  had  only  one  «,  the  Hebrews  hail  three, 
D  sameck,  i  sade,  and  ^  sin,  each  of  which  had  a  different 


sound.  ( Ubi  supra.)  From  these  examples,  the  reader  wil. 
see  the  indubitable  evidence  of  corruption  in  many  propor 
names,  and  the  great  probability  of  it  in  others. 

On  the  whole  of  this  genealogy  a  pious  writer  makes  the 
following  reflections  : 

Jesus,  the  author  and  principle  of  the  new  creation,  and  the 
repairer  of  the  world,  disdains  not  to  be  reckoned  among  or. 
dinary  creatures,  and  among  the  children  of  sinful  Adam. 
He  designed  hereby  to  secure  us  from  having  the  least  doubt 
of  his  human  nature ;  and  to  assure  us,  that  we  liave  a  Vic- 
tirn,  a  Saviour,  and  a  Ilighpricst,  capable  of  compassion- 
ating our  intlrniities  and  miseries,  and  making  atonement 
for  our  sins  ;  and  thus  reconciling  us  to  God.  Thanks  be  to 
God  for  his  unspeakable  gift ! 


CHAPTER  IV. 

Vkrist's  temptation,  1 — 1-3.  Teaches  in  the  sytiagogues  nf  Galilee,  14,  1.'.  He  preaches  in  a  synaeogue  at  Nazareth,  16 — 28. 
They  attempt  to  kill  him,  29,  30.  He  preaches  in  (Japernaum,  3 1,  32.  and  casts  out  a  demon,  33—37.  Heals  Peter's  mother- 
in-law,  and  various  others,  3S-^1.  He  goes  to  the  desert,  and  preaches  afterward  in  the  synagogues  of  Galilee,  42—14. 
[A.  M.  4031.    A.  D.  27.    An.  Olymp.  CCL  3.] 

AND*  Jesus  being  fullof  the  Holy  Ghost  returned  from  Jor-  i    10  Fori  it  is  written,  He  shall  give  his  angels  charge  over 
dan,  and  >>  was  led  by  the  Sjiirit  into  the  wilderness,  thee,  to  keep  thee  : 

2  Being  forty  days  tempted  of  the  devil.    And  '  in  those  days  |    11  And  in  Meir  hands  they  shall  bear  thee  up,  lest  at  any  tirao 
he  did  eat  nothing  :  and  when  they  were  ended,  he  afterward  i  thou  dash  thy  foot  against  a  stone. 


hungered 

3  And  the  devil  said  unto  him,  If  thou  be  the  Son  of  God, 
command  tliis  stone  that  it  be  made  bread. 

4  And  Jesus  answered  him,  saying,  <•  It  is  written,  That  man 
shall  not  live  by  bread  alone,  but  by  every  word  of  God. 

5  And  the  devil,  taking  him  up  into  a  high  mountain,  showed 
unto  him  all  the  kingdoms  of  the  world  in  a  moment  of  time. 

C  And  the  devil  said  unto  him,  .Ml  this  power  will  I  give  thee, 
and  the  glory  of  thein  :  for '  tliat  is  delivered  unto  me  ;  and  to 
whoinsoiver  I  will  I  give  it. 

7  If  thou  therefore  wilt  f  worsliip  me,  all  shall  be  thine. 

8  And  Jesus  answered  and  said  unto  him,  Get  thee  behind 
nie,  Satan  :  for  ^  it  is  written,  Thou  shalt  worship  the  Lord 
thy  God,  and  him  only  shalt  thou  serve. 

9  h  And  he  brought  him  to  Jerusalem,  and  set  him  on  a  pin- 
nacle of  the  temple,  and  said  unto  liim,  If  thou  be  the  Son  of 
God,  cast  Ihyseu  down  from  hence  : 

»Mall.4.1.  Mark  l.ia.-b  Ver  H.  Ch,  2.  S?.— ,  Exod.  34.  SS.  1  tCinrs  19.8.— 
d  Iicu,  8.  3.-e  John  13.  31.  &  11.  30.  Rev.  13.  2,  7— f  Or,  fall  down  before  me.— 
g  Deu.  C,  13.  fc  iO.  aO. 


NOTES.— Verse  1.  Was  led  by  the  Spirit]  Or,  And  was 
carried  about,  riyero.  Matthew  says,  avi)xOri,  he  was  brought 
up.  Mark  says,  the  Spirit  drivclh  him,  CK0a\Xei — putteth 
hi -n forth.  Hut  each  of  the  evangelists  attribute  this  to  the 
Ilo'y  Ghost,  not  to  Satan. 

i;  may  be  useful  to  remark  here,  that  during  the  forty  days 
and  forty  nights  in  which  he  is  said  to  have  been  tempted  by 
the  devil,  he  is  carried  about  continually  sustained  and  sup- 
ported by  the  Holy  Ghost.  Let  those  who  are  tempted  by  Sa- 
tan, look  for,  and  in  viitue  of  the  power  and  intercession  of 
t'hrisl,  claim  the  same  support ;  and  it  matters  little  how  ma- 
ny d  lys  they  may  be  assaulted  by  llie  devil,  while  they  are 
carried  about  by  the  Spirit  of  God. 

7.  Jf  tliou — wilt  worship  me}  Ttiis  temptation  is  tlie  last  in 
order,  as  related  by  Mattliew  ;  and  it  is  not  reasonable  to  sup- 
pose that  any  other  succeeded  to  it.  Luke  has  here  told  the 
IJ.irticulars,  but  not  in  the  order  in  which  they  took  place. 
■  See  every  circumstance  of  this  temptation  considered  and  ex- 
pl.iined  in  the  notes  on  Matt.  iv.  1 — 11. 

14.  Returned  in  the  power  of  the  Spirit]  ev  ri;  ivva/iei  tov 
nvcviiaroi,  in  the  mighty  power  of  the  Spirit.  Having  now 
conquered  the  grand  adversary,  he  conies  in  the  miracle- 
working  energy  of  the  Spirit  to  show  forth  his  power,  God- 
head, and  love  to  the  people,  that  they  might  believe  and  be 
saved.  He  who,  througTi  the  grace  of  God,  resists  and  over- 
comes temptation,  is  always  bettered  by  it.  This  is  one  of  the 
wonders  of  God's  grace,  that  those  very  things  which  are  de- 
signed for  our  utter  ruin,  he  makes  the  instruments  of  our 
greatest  good.  Thus  Satan  is  ever  duped  by  his  own  proceed- 
ings, aiid  caught  in  his  own  craft. 

15.  And  he  taught  in  their  synagogue.<>]  We  do  not  find 
that  even  the  persecuting  Jews  ever  hindered  Christ  or  his 
disciples  from  preaching  in  their  synagogues.  Is  it  the  same 
in  every  place  where  even  the  Christian  religion  is  establisli- 
cd  by  law  1  Would  Jesus,  or  his  apostles,  or  their  most  scrip- 
tural representatives,  be  periniltea  to  preach  in  one  out  of  a 
thousand  churches,  in  certain  countries,  unless  they  were 
strictly  conformed  to  their  external  ecclesiastical  customs  ? 
Nor  even  then,  unless  their  doctrine  were  according  to  the 
taste  of  the  managei"S  and  of  the  times. 

Glorified  of  all.]  All  felt  the  power  of  his  preaching,  and 
acknowledged  the  divinity  of  his  mission.  The  scandal  of 
the  cross  had  not  yet  taken  place. 

16.  yo  Nazareth,  where  he  had  been  brought  up]  It  is  likely 
that  our  Lord  lived  principally  in  this  city,  till  the  30th  year 
of  his  age;  but  after  he  entered  on  his  public  ministry,  his 
usual  place  of  residence  was  at  the  house  of  Peter,  in  Ca- 
pe.i-naum. 

As  his  custom  was]  Our  Lord  regularly  attended  the  public 
•worship  of  God  in  the  synagogues  ;  for  there  the  Scriptures 
Were  read — other  parts  of  the  worship  were  very  corrupt ; 


12  And  Jesus  answering  said  unto  him,  ^  It  is  said,  Thou  shalt 
not  tempt  the  Lord  thy  God. 

13  And  when  the  devil  had  ended  all  the  temptation,  he  de- 
parted from  him  '  for  a  season. 

14  H  "'  And  Jesus  returned  "  in  the  power  of  the  i?pint  into 
"Galilee  :  and  there  went  out  a  fame  of  him  through  all  the 
region  round  about. 

15  And  he  taught  in  their  synagogues,  being  glorirted  of  all. 

16  1  And  he  came  to  p  Nazareth,  where  he  had  been  brought 
up  :  and,  as  his  custom  was,  i  he  went  into  the  synagogue  on 
tlie  sabbath-day,  and  stood  up  for  to  read. 

17  And  there  was  delivered  unto  liiin  the  book  of  the  prophet 
Esaias.  And  when  he  had  opened  the  book,  he  found  the  place 
where  it  was  written, 

18'  The  Spirit  of  the  Lord  is  upon  me,  because  he  hath  anoint- 
ed me  to  preach  the  Gospel  to  the  poor  ;  he  hath  sent  me  to 
heal  the  broken-hearted,  to  preach  deliverance  to  the  captivas. 

h  Mall.  i.  5.— i  Paa.  91.  U.— k  Deu.  6.  IS.— 1  John  14.  30.  Hebrews  4, 15  — m  Matt 
4.  12.  John  4.  43.— n  Verse  I.— o  Acl3  10. 37.— p  Mall.  3.  23.  Si,  13.  51.  Mark  G.  1.— 
q  Acts  13.  14.  Si  17.  i— r  Isa.  CI.  I. 


but  it  was  the  best  at  that  time  to  be  found  in  the  land.    To 
worship  God  publicly  is  the  duty  of  every  man  ;  and  no  man 
can  be  guiltless  who  neglects  it.    If  a  person  cannot  get  such 
public  worship  as  he  likes,  let  him  frequent  such  as  lie  can 
get.    Better  to  attend  the  most  indifferent,  than  to  stay  at 
home,  especially  on  tlie  Lord's  day.    The  place  and  the  time 
are  set  apart  for  the  worship  of  the  true  God  :  if  others  do 
not  conduct  themselves  well  in  it,  that  is  not  your  fault,  and 
need  not  be  any  hinderance  to  you.    You  come  to  woi-ship 
God — dun't  forget  your  errand — and  God  will  supply  the  lack 
in  the  service  by  the  teachings  of  his  Spirit.   Hear  the  saying 
of  old  Jlr.  Herbert. 
"The  worst  speak  something  good  :  should  all  want  sense, 
God  takes  the  text,  and  preacheth  p-a-t-i-e-n-c-e. 
A  man  may  always  profit  where  the  word  of  God  is  read. 
Stood  up  for  to  read]  The  Jews,  in  general,  sat  while  they 
taught  or  commented  on  the  Sacred  Writings,  or  tlie  traditions 
of  the  elders ;  but  when  they  read  either  the  law  or  the  pro^ 
phets,  they  invariably  stood  tip :  it  was  not  lawful  for  them 
even  to  lean  against  any  thing  wliile  employed  in  reading. 

17.  And  when  he  had  opened  the  booh]  Auairrv^as,  tchcn  he 
had  unrolled  it.  The  .Sacred  Writings  used  to  this  day,  in  all 
the  Jewish  synagogues,  are  written  on  s/cins  of  basil,  parai- 
inent  or  vellum,  pasted  end  to  end,  and  rolled  on  two  rollers, 
beginning  at  each  end;  so  that  in  reading  from  right  to  left, 
they  roll  off  with  the  left  while  they  roll  o^i  with  the  right. 
Probably  the  place  in  the  prophet  Isaiah  here  referred  to,  was 
the  lesson  for  that  day;  and  Jesus  w«ro//ed  the  manuscript 
till  he  came  to  the  place  ;  then,  after  having  read,  he  rolled  it 
up  again,  and  returned  it  to  the  officer,  ver.  20.  the  ruler  of 
the  synagogue,  or  his  servant,  whose  l)usiness  it  was  to  take 
care  of  it.  The  place  that  he  opened  was  probably  the  section 
for  tlie  day.  See  the  Table  at  the  end  of  Deuteronomy,  and 
the  note  at  the  end  of  that  table. 

18.  The  Spirit  of  the  Lord]  Tliis  is  found  in  Isaiah  Ixi.  i. 
but  our  Lord  immediately  adds  to  it  ver.  7.  of  chap.  xlii.  The 
proclaiming  of  liberty  to  the  captives,  and  the  acceptable  year 
(or  year  of  acceptance)  of  the  Lord,  is  a  manifest  allusion  to 
Die  proclaiming  of  the  year  of  Jubilee  by  sound  of  trumpet, 
see  I.ev.  xxv.  9,  &c.  and  the  notes  there.  This  was  a  year  of 
general  release  of  debts  and  obligations  ;  of  bondmen  and  wo- 
men ;  of  lands  and  possessions,  which  had  been  sold  from 
the  families  and  tribes  to  which  they  belonged.  Our  Saviour, 
by  applying  this  text  to  himself,  a  text  so  manifestly  relating 
to  the  institution  above-mentioned,  plainly  declares  the  typical 
design  of  that  institution. — I.owth. 

He  hath  anointed  me]  I  have  been  designed  and  set  apart 
for  this  very  purpose  :  my  sole  business  among  men  is,  topro- 
claim  glad  tidings  to  the  poor,  &c.  All  the  functions  of  this 
new  prophet  are  exercised  on  the  hearts  of  men ;  and  th« 
erace  by  which  lie  works  in  the  heart  is  a  grace  of  heating, 
196 


The  NtiraTiles  are  offended, 


ST.  LUKE. 


and  attempt  to  kill  him. 


arid  recovering  of  sight  to  the  blind,  to  set  at  liberty  them  that 
arc  bruised, 

19  To  preach  the  acceptable  year  of  the  Lord. 

20  And  he  closed  the  book,  and  he  gave  it  again  to  the  minis- 
ter, and  sat  down.  And  the  eyes  of  all  them  that  were  m  the 
synagogue  were  fastened  on  him. 

21  And  he  began  to  say  unto  them,  This  day  is  this  scripture 
fulfilled  in  your  ears.  ,       ,    .  .^ 

22  And  all  bear  him  witness,  and  "wondered  at  the  gracious 
words  which  proceeded  otJt  of  his  mouth.  And  they  sard,  b  Is 
not  this  Joscpn's  son  1 

23  And  he  said  unto  them,  Yc  will  surely  say  unto-  me-  this 
proverb,  Physician,  heal  thyself;  what-soever  we'  have  heard 
done  in  '^  Capernaum,  do  also  here  in  J  thy  country. 

ai  And  he  said,  Verily  I  say  unto  you,  No  °  prophet  is  accept- 
ed in  his  own  country. 

25  But  I  tell  you  of  a  truth,  f  many  widow-g  were  in  Israel  in 
the  days  of  Elias,  when  the  heaven  was  shut  up  three  years  and 

«Psa453  Matt.  1?.  M.  Mnrk  S.  2.  Ch  2  47— b  .lohn  6.42.— c  Mall.  4, 13  tt  1 1. 
23.— d  Mitt.  13.M.   Murks,  l.-e  Malt.  13  57.  Mark  6  4.   John  4.44.— f  Kings  17.  9. 

deliverance  and  iUuminaiion  ;  which,  by  an  admirable  vir- 
tue, causes  them  to  pass  from  sickiiess  to  health,  from  slavery 
to  liberty,  from  darkness  to  light,  and  from  the  lowest  de- 
grees of  misery  to  supreme  eternal  happiness.  See  Quesnel. 
To  those  who  feel  their  spiritual  poverty  ;  whose  hearts  are 
broken  through  a  sense  of  their  sins  ;  who  see  themselves  tied 
and  hound  with  the  chains  of  many  evil  habits ;  who  sit  in 


six  months,  when  great  famine  was  throughout  all  the  land ; 

26  But  unto  none  of  them  was  Elias  sent,  save  unto  Sareptai, 
a  city  of  Sidon,  unto  a  woman  that  was  a  widow. 

27  s  And  many  lepers  were  in  Israel  in  the  time  of  Eliseus  the 
prophet ;  and  none  of  them  was  cleansed,  saving  Naaman  the 
Syrian. 

28  And  all  they  in  the  synagogue,  when  they  heard  these 
things,  were  filled  with  wrath, 

29  And  rose  up,  and  tlirust  him  ont  of  the  city,  and  led  him 
unto  the  h  brow  of  tiie  hill  whereon  their  ciSy  was  built,  tliat 
they  might  cast  him  down  headlong. 

30  But  he  >  passing  through  the  midst  of  them- went  his  way, 

31  And  k  came  down  to  Capernaum,  a  city  of  Galilee,  and 
taught  them  on  the  sabbath-days. 

32  And  they  were  astonished  at  his  doctrine ;  '  fof  his  word 
was  with  power. 

33  T  ""And  in  the  synagogue  there  was  a  man,  which  had  a- 
spirit  of  an  unclean  devil,  and  cried  out  with  a  loud  voice. 


The  kingdom  of  God  was  taken  from  the  Jews,  and  given  to 
the  Gentiles ;  not  because  the  Gentiles  were  better  than  they 
were,  but  because,  1st.  The  Jews  had  forfeited  their  privile- 
ges ;  and,  2dly.  Because  Clirist  saw  that  llie  Gentiles  would 
bring  forth  the  fruits  of  the  kingdom. 

29.  77(6  broiD  of  the  hill]  Mr.  Maundrel  tells  us,  that  this  is 
still  called  "the  Mountain  of  the  Precipitation,  and  is  half  a 


the  darkness  of  guilt  and  misery,  without  a  friendly  hand  to  \  league  southward  of  Nazareth.  In  going  to  it,  you  cross  first 
lead  them  in  the  way  in  which  they  should  go— to  these,  the  j  over  the  vale  in  which  Nazareth  stands ;  and  then  going  down 
Gospel  of  the  grace  of  Christ  is  a  pleasing  sound,  because  a  two  or  three. furlongs,  in  a  narrow  cleft  between  tlie  rocks, 
present  and  full  salvation  is  proclaimed  by  it;  and  the  jp7'ese«Z  !  you  there  clamber  up  a  short  but  difficult  way  on  the  right- 
is  shown  to  be  the  acceptable  year  of  the  Lord  ;  the  year,  the  |  hand;  at  the  top  of  which  you  find  a  great  stone  standing  on- 


time,  in  which  he  saves  to  the  uttermost  all  who  come  vmto 
him  in  the  name  of  his  son  Jesvis.  Reader  !  what  dost  thou 
feel  ■?  Sin — wretchedness — misery  of  every  description  1 
Then  come  to  Jesus — He  will  save  thee— he  came  into  the 
world  for  this  very  purpose.  Cast  thy  soul  upon  him,  and 
thou  Shalt  not  perish,  but  have  everlasting  life. 

20.  Were  fastened  on  him]  Were  attentively  fixed  on  him. 
The  proper  import  of  arei'iiJovrtf  avTuv. 

22.  At  the  gracious  words]  T'o  the  words  of  grace,  tirt  rati 
Xoj-oif  T/;{  %apiros,  or  the  doctrines  of  grace,  which  he  then 
preached.  It  is  vei-y  strange,  that  none  of  the  evangelists 
give  us  any  account  of  this  sermon!  There  was  certainly 
more  of  it  than  is  related  in  the  21st  verse.  To-day  is  this 
scripture  fulfilled  in  your  ears  ;  which  seems  to  have  been 
no  more  than  the  first  sentence  he  spoke  on  the  occasion. 
Had  it  been  necessary  for  our  salvation,  it  would  have  been 
recorded.  It  was  a  demonstration  to  those  Jews,  that  Jesus, 
who  preached  to  them,  was  the  person  of  whom  the  prophet 
there  spoke :  it  was  not  designee!  for  g'eneraZ  edification.  Let 
us  make  a  good  use  of  what  we  liave  got,  and  we  shall  not  re- 
gret that  this  sermon  is  lost.  The  ear  is  never  satisfied  with 
hearing:  we  wish  for  another  and  another  revelation,  while 
eadly  unacquainted  with  the  nature  and  design  of  that  which 
God's  mercy  has  already  given  us. 

23.  Physician,  heal  thyself]  That  is,  heal  the  broken  heart- 
ed'in  tty  own  country,  as  the  latter  clause  of  the  verse  ex- 
plains it :  but  they  were  far  from  being  in  a  proper  spirit  to 
receive  the  salvation  which  he  was  ready  to  communicate ; 
and  therefore  they  were  not  healed. 

24.  No  prophet  is  accepted]  See  on  Matt.  xiii.  55 — 57. 

25.  In  the  days  of  Elias]  See  this  history,  1  Kings  xvii.  1 — 
9,  compared  with  chap,  xviii.  1 — 45.  This  was  evidently  a 
miraculous  interference,  as  no  rain  fell  for  three  years  and 
six  months,  even  in  the  rainy  seasons.  There  were  two  of 
these  in  Judea,  called  the  first  and  the  latter  rains  :  the  first 
fell  in  October,  the  latter  in  April;  the  first  prepared  the 
ground  for  the  seed ;  the  latter  ripened  the  harvest  As  both 
these  rains  were  withheld,  consequently  there  was  a  great 
famine  throughout  all  the  land. 

36.  Unto  none  of  them  was  Elias  sent,  save  unto  Sarepta] 
The  sentence  is  elliptical,  and  means  this :  To  none  of  thein 
was  Elias  sent :  he  was  not  sent  except  to  Sarepta :  for  the 
widow  at  Sarepta  was  a  Sidonian  not  a  widoic  of  Israel. 
Pbabce. — Sarepta  was  a  Pagan  city  in  the  country  of  Sidon, 
in  the  vicinity  of  Galilee. 

27.  None  of  them  was  cleansed]  This  verse  is  to  be  under- 
derstood  as  the  26th ;  for  Naaman  being  a  Syrian,  was  no 
leper  in  Israel. 

The  meaning  of  the  verses  is,  God  dispenses  his  benefits 
when,  where,  and  to  ichoni  he  pleases.  No  person  can  com- 
plain of  his  conduct  in  these  respects,  because  no  person  de- 
serves any  good  from  his  hand.  God  never  putiishcs  any 
but  those  who  deserve  it ;  but  he  blesses  incessantly  those  who 
deserve  it  not.  The  reason  is  evident :  justice  depends  on 
certain  rules  ;  bat  benefice?ice  is  free.  Beneficence  can  bless 
both  the  good  and  the  evil ;  justice  can  punish  the  latter  only. 
Those  who  do  not  make  this  distinction,  must  have  a  very  con- 
fused notion  of  the  conduct  of  Divine  Providence  among  men. 
23.  Were  filled  with  wrath]  They  seem  to  have  drawn  the 
following  conclusion  from  what  our  Lord  spoke;  "The  Gen- 
tiles are  more  precious  in  the  sight  of  God  than  the  Jeivs  ; 
and  to  them  his  miracles  of  mercy  and  kindness  shall  be 
principally  confined."  This  was  pretty  near  the  truth,  as  the 
«'«."'  .proved.  Those  who  profit  not  bv  the  light  of  God, 
Wnile  It  U  among  them,  shall  have  their  candle  extinguished. 
196 


the  brink  of  a  precipice,  which  is  said  to  be  the  very  place 
where  our  Lord  was  destined  to  be  thrown  down  by  his  en- 
raged neighbours."  Maundrel' s  Journey,  T^.W^.  edit.  5th.  1732. 

30.  Passing  through  the  midst  of  them]  Either  ho  shut  their 
eyes  so  that  they  could  not  see  him ;  or  he  so  overawed  them 
by  his  power,  as  to  leave  them  no  strength  to  perform  their 
murderous  purpose.  The  man  Christ  Jesus  was  immortal 
till  his  time  came  ;  and  all  his  messengers  are  immortal  till 
their  work  is  done. 

The  following  relation  of  a  fact  presents  a  scene  something 
similar  to  wliatlsuppose  passed  on  this  occasion.  A  mission- 
ary, who  had  been  sent  to  a  strange  land  to  proclaim  the  Gos- 
pel of  the  kingdom  of  God,  and  who  had  passed  through  many 
hardships,  and  was  often  in  danger  of  losing  his  life,  through 
the  persecutions  excited  against  him,  came  to  a  place  where 
he  had  often  before,  at  no  small  risk,  preached  Christ  crucified. 
About  fifty  people,  who  had  received  good  impressions  from  the 
word  of  God,  assembled  :  he  began  his  discourse  ;  and  afteii  he 
had  preached  about  thirty  minutes,  an  outrageous  mob  sur- 
rounded the  house,  armed  with  different  iiistniments  of  death 
and  breathing  the  most  sanguinary  purposes.  Some  that  were 
within,  shut  the  door;  and  the  missionary  and  his  flock  betook 
themselves  to  prayer.  The  mob  a.'?sailed  the  house,  and  began  to 
hurl  stones  against  the  walls,  windows,  and  roof;  and  in  a  sho!  t 
time  almost  every  tile  was  destroyed,  and  the  roof  nearly  unco- 
vered, and  before  they  quitted  the  premises,  scarcely  left  one 
square  inch  of  glass  in  the  five  windows  by  which  the  liouso 
was  enlightened.  While  this  was  going  forward,  a  person  came 
with  a  pistol  to  the  window  opposite  to  the  place  where  the 
preacher  stood  (who  was  then  exhorting  his  flock  to  be  steady, 
to  resign  themselves  to  God,  and  trust  in  him)  presented  it  at 
him,  and  snapped  it,_  but  it  only  flashed  in  the  pan  !  As  the 
house  was  a  wooden  building,  they  began  with  crows  and 
spades  to  undermine  it,  and  take  away  its  principal  support.s. 
The  preacher  then  addressed  his  little  flock  to  this  ellecl : 
"These  outrageous  people  seek  not  you,  but  7ne  ;  if  /con- 
tinue in  the  house,  they  will  soon  pull  it  down,  and  we  shall 
be  all  buried  in  its  ruins ;  I  will  therefore,  in  the  name  of 
God,  go  out  to  them,  and  you  will  be  safe."  He  then  went 
towards  the  door  :  the  p<)or  people  got  round  him,  and  en- 
treated him  not  to  venture  out,  as  he  might  expect  to  be  in- 
stantly massacred.  He  went  calmly  forward,  opened  the 
door,  at  which  a  whole  volley  of  stones  and  dirt  was  that 
instant  discharged,  but  he  received  no  damage.  The  people 
were  in  crowds  in  all  the  space  before  the  door,  and  filled  tl  • 
road  for  a  considerable  way,  so  that  there  was  no  room  to  pass 
or  repass.  As  soon  as  the  preacher  made  his  appearance,  the 
savages  became  instantly  as  silent  and  as  still  as  night ;  he 
walked  foi-ward  ;  and  they  divided  to  the  right  and  to  tlie  left, 
leaving  a  passage  of  about  four  feet  wide  for  himself,  and  a 
young  m;ui  who  followed  him,  to  walk  in.  He  passed  on 
through  the  whole  crowd,  not  a  soul  of  whom  either  lifted  a 
hand  or  spoke  one  word,  till  he  and  his  companion  had  gain- 
ed the  uttermost  skirts  of  the  mob  !  The  narrator,  who  was 
present  on  the  occasion,  goes  on  to  say  :  "  This  was  one  of  the 
most  affecting  spectacles  I  ever  witnessed:  an  infuriated  mob, 
without  any  visible  cause,  (for  the  preacher  spoke  not  one 
word,)  became  in  a  moment  as  calm  as  lambs  !  They  seem- 
ed struck  with  amazement  bordering  on  stupefaction  :  they 
.-.tared  and  stood  speechless ;  and  after  they  iiad  fallen  back 
to  the  rigltt  and  lelt  to  leave  him  a  free  passage,  they  were  as 
motionless  as  statues !  They  assembled  with  the  full  pur- 
pose to  destroy  the  man  who  came  to  show  them  the  way  of 
salvation  ;  but  he  passing  through  the  midst  of  them  went  his 
way.    Was  not  the  God  of  missionariss  in  this  w^ork  1    Tha 


Vhrist  castt  out  an  unclean  demon. 


CHAPTER  V. 


He  cures  Siman's  wife^s  mother,  tf-c. 


34  Saying,  '  Let  us  alone ;  what  have  we  to  do  with  thee,  thou 
/esus  of  Nazareth  ^  art  thou  come  to  destroy  us  ■?  i"  I  know  thee 
who  thou  art  :  '  the  Holy  One  of  Ood. 

35  And  Jesus  rebuked  him,  saying,  Hold  thy  peace,  and  come 
out  of  him.  And  when  the  devil  had  tlu-own  him  in  the  midst, 
he  came  out  of  him,  and  hurt  him  not. 

36  And  they  were  all  amazeH,  and  spake  among  themselves, 
saying.  What  a  word  is  this  !  Vor  with  authority  and  power  he 
commandeth  the  unclean  spirits,  and  tihey  come  out. 

37  And  the  fame  of  him  went  out  into  every  place  of  the  coun- 
try round  about. 

38  T  <*  And  he  arose  out  of  the  synagogue,  and  entered  into  Si- 
mon's house-  And  Simon's  wife's  mother  was  taken  with  a 
great  fever  ;  and  they  besought  him  for  her. 


next  Lord's  day,  the  missionary  went  to  the  same  place,  and 
again  proclaimed  the  Lamb  of  God  who  taketh  away  the  sin 
of  the  world !" 

31.  Came  doitn  to  Capernaum]  Which  it  is  likely  he  made 
hie  ordinary  place  of  residence  from  this  time.  See  on 
Malt.  iv.  13. 

32.  His  werd  was  with p0tcf:r.]  Ev  ijfouo-ia,  with  authority. 
He  assuniod  the  tone  and  manner  of  anew  Lawgiver;  and 
uttered  all  his  doctrines,  not  in  the  way  of  exhortation  or  ad- 
vice, but  in  the  form  of  precepts  and  commands,  the  unction 
of  the  Holy  Spirit  accompanying  all  he  said.  See  on  Mark  i.  22. 

33.  A  spirit  of  ati  unclean  devil]  As  demon  was  used  both 
in  a  good  and  bad  sense  before  and  after  the  time  of  the  evan- 

felists;  the  word  unclean  may  have  been  added  here  by  St. 
.uke,  merely  to  express  tlie  quality  of  this  spirit.  But  it  is 
worthy  of  remark,  that  the  inspired  writei-s  never  use  the 
word  Siiifiov,  demon,  in  a  good  sense.  See  the  whole  of  this 
case  explained,  Mark  i.  23,  &c. 

33.  And  hurt  him  7iot]  Though  he  convulsed  him,  Mark  i. 
'20.  and  threw  him  down  in  the  midst  of  them,  probably  with 
the  design  to  take  away  his  life,  yet  our  Lord  permitted 
it  not;  and  this  appears  to  be  the  meaning  of  the  place.  The 
spirit  was  not  permitted  essentially  to  injure  him  at  that  time. 

37.  The  fume]  H^oj,  the  sound.  This  is  a  very  elegant 
metaphor.  Tlie  people  are  represented  as  struck  with  asto- 
nishment, and  the  sound  goes  out  through  all  the  coasts  ;  in 
allusion  to  the  propagation  of  sound,  by  a  smart  stroke  upon 
any  substance,  by  which  the  air  is  suddenly  agitated,  and 
conveys  the  report  made  by  the  stroke  to  distant  places.  So 
thi.";  miracle  was  told  to  others  by  those  who  saw  it,  and  they 
to  olliers  still,  till  it  was  heard  through  all  the  coasts  of  Gali- 
lee, Mark  i.  28. 

Simon^s  icife's  mother]  See  on  Matt.  viii.  14 — 17.  As  soon 
as  Peter  began  to  follow  Christ,  his  family  began  to  benefit  by 
it.  It  is  always  profitable  to  contract  an  acquaintance  with 
good  men.  One  person  full  of  faith  and  prayer  may  be  the 
means  of  drawing  down  innumerable  blessings  on  his  family 
and  acquaintance.  Every  person  who  knows  the  virtue  and 
authority  of  Christ,  should  earnestly  seek  his  grace  in  behalf 
of  all  the  spiritually  diseased  in  his  hoasehold,  nor  can  he 
Bpek  the  aia  of  Christ  in  vain. 

40.  When  the  sun  tnas  setting)  And  consequently  the  Sab- 
bath ended,  for  before  this  it  would  have  been  unlawful  to 
have  brought  their  sick  to  be  healed. 

42.  And  the  people  sought  him.]  Rather,  Sought  him  earnest- 
ly. Instead  of  ei:,nrovv,  sought,  I  read  CTrcCprovii,  earnestly 
eought.      This  reading  is  supported  by  ABCDFLMS — V.  and 


39  And  he  stood  over  her,  and  rebuked  the  fever;  and  It  left 
her  ;  and  immediately  she  arose  and  ministered  unto  them. 

40  H  '  Now  when  the  sun  was  setting,  all  they  that  had  any 
sick  with  divers  diseases  brought  them  unto  him  ;  and  he  laid 
his  hands  on  every  one  of  them,  and  beaJed  them. 

41  ^  <  And  devils  also  came  out  of  many,  crying  out,  and  say- 
ing, Thou  art  Christ  the  Son  of  God.  And  *  he  rebuking  them 
suffered  them  not  h  to  speak :  for  they  knew  that  he  was  ChrisC 

42  T  >  Aud  when  it  was  day,  he  departed  and  went  into  a  de- 
sert placfe  :  and  the  people  sought  him,  and  came  unto  him, 
and  stayed  him,  that  he  should  not  depart  from  them. 

43  .\nd  he  said  unto  them,  I  must  preach  the  kingdom  of  God 
to  other  cities  also  :  for  therefore  am  I  sent. 

44  It  And  ne  preached  in  the  synagogues  of  Galilee. 

lay  that  they  kn*w 


more  than  seventy  others.  Wetstcin  and  Griesbach  hav« 
both  received  it  into  the  text  The  people  had  tasted  tha 
good  word  of  God,  and  now  they  cleave  to  Christ  with  their 
whole  heart.  Hearing  the  words  o(  Christ,  and  feeling  the 
inlluence  of  his  Spirit  upon  the  soul,  will  attract  and  influ- 
ence the  heart;  and  indeed  nothing  else  can  do  it. 

And  stayed  him]  Strove  to  detain  him;  xarcixov  avrov, 
they  caught  hold  of  hinu  Thus  show iflg  their  great  carneot- 
ncss  to  be  further  instructed. 

43.  I  must  preach  the  kingdom  ef  God  to  other  cities]  To 
proclaim  the  kingdom  of  God  was  the  Messiah's  great  work ; 
healing  the  diseases  of  the  people  was  only  an  emblematical 
and  secondary  work,  a  work  that  was  to  be  the  proof  of  hi« 
goodness,  and  the  demonstration  of  his  authority  to  preach 
the  Gospel,  and  open  the  kingdom  of  heaven  to  all  believers. 

Some  have  found  both  a  difficulty  and  a  mystery  in  the 
shutting  up  of  heaven  in  the  time  of  the  prophet  Elijah.  It 
was  no  doubt  emblematical  of  the  hardened  and  impenitent 
state  of  the  Israelites,  and  of  the  judgments  of  God  in  with- 
holding those  divine  influences  which  they  had  so  oftea 
abused.  As  to  the  difliculty  of  the  six  months,  which  both 
our  Lord  here,  and  St.  James,  ch.  v.  17.  mention,  and  which 
are  not  mentioned  in  the  book  of  Kings,  whence  the  account 
is  taken,  it  may  be  easily  understood  thus.  The  rains,  we 
have  already  seen,  fell  in  Judea,  twice  in  the  year,  about 
April,  and  about  October.  At  this  latter  period,  when  the 
rain  was  e.vpected,  the  prophet  prayed  that  it  might  not  rain  ; 
the  rain  therefore  of  Marchesvan,  or  October,  &c.  was  then  re- 
strained :  this  restraint  continued  for  three  full  years,  but  six 
months  had  elapsed  from  Nisan,  April,  &c.  when  they  had 
tlieir  last  rain  ;  add  these  six  months  to  the  three  full  years 
that  the  rain  was  restrained  at  the  prayer  of  Elijah,  and  then 
we  have  the  period  of  three  years  and  six  months,  according 
to  our  Lord  and  Saint  James.  By  this  the  justice  of  God  was 
shown :  but  behold  his  mercy  in  that  rain  of  grace  which  fell 
so  abundantly  by  the  preaching  of  Christ  during  the  three 
years  and  six  months  of  his  public  ministry  1  Thus  the 
difficulty  is  solved,  and  the  mystery  explained.  Reader,  the 
most  awful  famine  is  a  famine  of  the  word  of  God  :  thou  art 
not  yet  tried  in  this  way ;  behold  the  goodness  and  severity 
of  Godi  While  thou  hast  the  light,  walk  as  a  child  of  the 
light ;  and  let  it  not  be  thy  curse  and  condemnation,  that  while 
others,  by  reading  and  hearing  the  word  of  God,  are  plente- 
ously  watered,  thy  fleece  alone  should  be  found  dry.  How 
unutterable  must  the  wo  of  those  be,  who  live  and  die  in- 
fidels under  the  preaching  of  the  Gospel  of  Christ !  Let  hir» 
that  readeth,  understand. 


CHAPTER  V. 

The  mirnculous  draught  of  fishes  at  the  lakt  of  Gennesaret,  1—11.  Christ  heals  a  leper,  12—14.  His  fame  being  published 
abroad,  he  withdraws  to  the  desert,  15,  16.  He  heals  a  paralytic  person,  at  which  the  scribes  and  Pharisees  murmur,  but 
the  people  glorify  God,  17—26.  He  calls  the  publican  Levi,  who  ynakcs  a  feast  for  Christ,  to  which  he  inxites  a  great  num- 
ber of  publicans  and  others,  at  ichichthe  scribes  and  Pharisees  murmur,  and  our  Lord  vifidicates  his  conduct,  27 32. 

'JTie  <]nestion  about  fasting  answered,  33—35.     The  parable  of  the  new  piece  of  cloth  put  on  the  old  garmeiit,  and  the  new 
wine  pnt  in  old  bottles,  36^i9.    [A.  M.  4031.     A.  D.  27.     An  Olymp.  CCL  3.] 

AND  "■  it  came  to  pass,  that,  as  the  people  pressed  upon  him 
to  hear  the  word  of  God,  he  stood  bythe  lake  of  Gennesaret, 
2  And  saw  two  ship;;  standing  by  the  lake :  but  the  fishermen 


were  gone  out  of  them,  and  were  washing  tlieir  nets. 
3  And  he  entered  into  one  of  the  ships,  which  was  Simon's, 

»Mall.  4.  13.     IMorkl.lS. 


NOTES — Verse  1.  The  people  pressed  upon  him.]  There 
was  a  glorious  prospect  of  a  plentiful  hari'est,  but  how  few  of 
these  Warfcs  came  to  full  corn  in  the  ear  i  To  hear  with  dili- 
gence and  affection  is  wpH,  but  a  preacher  of  the  Gospel  may 
''xpoct  thnt  out  of  crowds  of  hearers,  only  a  few,  compara- 
tively, will  fully  receive  the  truth,  and  hold  out  to  the  end. 

To  hear  the  word  of  God]  Tov  Koyuv  rou  Seox^,  the  doctrine 
of  God,  or,  the  heavenly  doctrine. 

Tlie  lake  of  Gennesaret]  Called  also  the  sea  of  Galilee, 
Matt.  iv.  18  and  Mark  i.  16.  and  the  sea  of  Tiberias,  John  vi. 
J.  It  was,  according  to  Josephus,  forty  furlongs  in  breadth, 
and  one  hundred  and  forty  in  length.  No  synasogue  could 
have  contained  the  multitudes  who  attended  our  Lord's  nii- 
nibtry  ;  and  therefore  he  was  obliged  to  preach  in  the  open  air, 
but  this  also  some  of  the  most  eminent  rabbins  were  in  the 
habit  of  doing  ;  though  among  some  of  their  brethren  it  was 
not  deemed  reputable. 

2  Two  ships]  Avo  irXota,  two  vessels.    It  is  highly  improper 


and  prayed  him  that  he  would  thrust  out  a  little  from  the  land. 
And  he  sat  down,  and  taught  the  people  out  of  the  ship. 

4  n  Now  when  he  had  left  speaking,  he  said  unto  Simon, 
b  Launch  out  into  the  deep,  and  let  down  yoiir  nets  for  a  draught. 

5  And  Simon  answering,  said  unto  hitn,  Master,  we  have  toil- 

b  John  21.  3-8. 


to  term  these  ships.  They  appear  to  have  been  only  such 
small  boats  as  are  used  to  manage  nets  on  flat  smooth  beach- 
es: one  end  of  the  net  is  attached  to  the  shore  ;  the  fishermea 
row  out,  and  drop  the  net  as  they  go,  making  a  kind  of  semi- 
circle from  the  shore ;  they  return  and  bring  the  rope  attach- 
ed to  the  other  end  with  them,  and  then  the  net  is  hauled 
on  shore ;  and  as  it  was  sunk  with  weigl>ts  to  the  bottom, 
and  floated  with  corks  at  the  top,  all  the  flsh  in  that  compaaa 
were  included,  and  drawn  to  shore. 

3.  And  taught—out  of  the  ship]  They  pressed  so  much  up- 
on him  on  the  land  through  their  eaeeritess  to  hear  the  doc- 
trine of  life,  that  he  could  not  conveniently  speak  to  them, 
and  so  was  obliged  to  get  into  one  of  the  boats;  and  having 
pushed  a  little  out  from  the  land,  he  taught  them.  The  smooth 
still  water  of  the  lake  must  have  served  excellently  to  convejf 
the  sounds  to  those  who  stood  on  the  shore. 

5.  Simon — said—Master]  Eirt^ara.  This  is  the  first  place 
where  this  word  occurs;  it  is  used  by  none  of  the  inspired 
197 


Christ  heals  a  man  who 


ST.  LUKE. 


was  full  of  the  leprosy. 


ed  all  tlie  night,  and  have  taken  nothing :  nevertheless  at  thy 
word  I  will  let  down  the  net. 

6  And  when  they  had  this  done,  they  enclosed  *  a  great  mul- 
titude of  fishes  :  and  their  net  brake. 

7  And  they  lieckoried  unto  their  b  partners,  which  were  in  the 
other  ship,  that  they  should  come  and  help  them.  And  they 
came,  and  filled  both  the  ships,  so  that  they  began  to  sink. 

8  When  Simon  Peter  saw  it,  he  fell  down  at  Jesus'  knees,  say- 
ing, °  Depart  from  me ;  for  I  am  a  sinful  man,  O  Lord. 

9  For  lie  was  astonished,  and  all  that  were  with  him,  at  the 
tlrauglit  of  the  fishes  which  they  had  taken  : 

10  And  so  wan  also  James  and  John,  the  sons  of  Zebedee, 
which  were  partners  with  Simon.  And  Jesus  said  unto  Simon, 
Fear  not :  ^  from  henceforth  thou  shalt  catch  men. 

11  And  when  they  had  brought  their  ships  to  land, '  they  for- 
sook all,  and  followed  him, 

12  II  f  And  it  came  to  pass,  when  he  was  in  a  certain  city,  be- 
hold a  man  full  of  leprosy  :  who  seeing  Jesus  fell  on  his  face, 
and  besought  him,  saying,  Lord,  if  thou  wilt,  thou  canst  make 
me  clean. 

13  And  he  put  forth /i/s  hand,  and  touched  him,  saying,  I  will : 
Be  thou  clean.  And  immediately  the  leprosy  departed  from  him. 

14  s  And  he  charged  him  to  tell  no  man :  but  go  and  show  thy- 
self to  the  priest,  and  olftr  for  thy  cleansing,  i"  according  as 
Moses  commanded,  for  a  testimony  unto  them. 


penmen  but  Luke,  and  he  applies  it  only  to  our  blessed  Lord. 
ft  properly  signifies  a  ■prcefect,  or  one  who  is  set  over  certain 
aftairs  or  persons  :  it  is  used  also  for  an  instructer,  or  teacher. 
Peter  considered  Christ,  from  what  he  had  heard,  as  teacher 
of  a  divine  doctrine,  and  as  having  authnrity  to  command, 
&c.  he  seems  to  comprise  both  ideas  in  this  "appelhition;  he 
listened  attentively  to  his  teaching,  and  readily  obeyed  his  or- 
ders. To  hear  attentively,  and  obey  cheerfully,  are  duties  we 
owe  not  only  to  the  sovereign  Master  of  the  world,  but  also 
to  ourselves.  No  man  ever  took  Jesus  profitably  for  his 
teacher,  who  did  not  at  the  same  time  receive  him  as  his  Lord. 

We  have  toiled_all  tlie  night]  They  had  cast  the  net  several 
times  in  the  course  of  the  night,  and  drew  it  to  shore  without 
success,  and  were  now  greatly  disheartened.  1  have  seen 
several  laborious  draughts  of  this  kind  made  without  fruit. 
All  labour  must  be  fruitless  where  the  blessing  of  God  is  not ; 
but  especially  that  of  the  ministry.  It  is  the  presence  and  influ- 
ence of  Christ,  in  a  congregation,  that  cause  souls  to  be  gathered, 
untohinjself;  without  these,  whatever  the  preacher's  eloquence 
or  abilities  may  be,  all  will  bo  night  and  fruitless  labour. 

At  thy  vord  I  trill  let  down  the  net\  He  who  assumes  the 
character  of  a.  fisher  of  men,  under  any  authority  that  does 
not  proceed  from  Christ,  is  sure  to  catch  nothing :  but  he 
who  labours  by  the  order  and  under  the  direction  of  the  great 
Bishop  of  souls,  cannot  labour  in  vain. 

6.  Their  net  brake]  Or,  began  to  break,  SuppriyvvTO,  or, 
was  likely  to  be  broken.  Had  it  broke,  as  our  vei-sion  states, 
they  could  have  caught  no  fish.  Gi-ammarians  give  the 
following  rules  concerning  words  of  this  kind.  Verba  com- 
pletiva  inchoative  intelligenda.  Verbs  which  signify  the  ac- 
complishment of  a  thing,  are  often  to  be  understood  as  only 
signifying  thebeginning  of  that  accomplishment.  Rnphelius 
gives  some  very  pertinent  examples  of  this  out  of  Herodotus. 

7.  They  beckoned  unto  i\i<;'\r  partners]  Had  not  these  been 
called  in  to  assist,  the  net  must  have  been  broken,  and  all  the 
fish  lost.  What  a  pity  there  should  be  such  envious  separa- 
tion among  the  diflerent  sects  that  profess  to  believe  in  Christ 
Jesus  !  Did  they  help  each  other  in  the  spirit  of  Christian 
fellowship,  more  souls  would  be  brought  to  the  knowledge 
of  the  truth.  Some  will  rather  leave  souls  to  perish,  than 
admit  of  partners  in  the  sacred  work.  It  is  an  intolerable 
pride  to  think  nothing  well  done  but  what  we  do  ourselves  ; 
and  a  diabolic  envy  to  be  afraid  lest  others  should  be  more 
successful  than  we  are. 

They— filled,  both  the  ships]  Both  the  boats  had  as  many  as 
they  could  carry,  and  were  so  heavily  laden  that  they  were 
ready  to  sink.  As  one  justly  observes,  "  there  are  fish  plenty 
to  be  taken,  were  there  skilful  hands  to  take,  and  vessels  to 
contain  them.  Many  are  disputing  about  the  size,  capacity, 
and  goodiuss  of  their  nets  and  their  vessels,  while  the  fish 
arc  permitted  to  make  their  escape."  Did  the  faithful  fishers 
In  both  the  vessels  in  these  lands,  (ihe  established  church,  and 
the  various  branches  of  the  dissenting  interest)  io'm  heartily 
together,  the  nations  might  be  converted  loGod:  but  while 
Ihe  ridiculous  disputes_/br  and  agairist  particular  _/br?res  last, 
there  can  be  no  unity.  Were  men  as  zealous  to  catch  souls, 
as  they  are  to  support  their  particular  creeds  and  forms  of 
worship,  the  state  of  Christianity  would  be  more  flourishing 
than  it  Is  at  present.  But  the  wall  of  separation  is  continually 
strengthened,  each  party  fortifying  it  on  his  own  side. 

8  Depart  from  me ;  for  I  am  a  sinful  mat/]  E^cXOe  air' 
f■^wu,  go  out  from  me,"  i.  e.  from  my  boat.  Peter  was  fully 
convinced  that  this  draught  of  fisli  was  a  miraculous  one :  and 
that  God  himself  had  particularly  interfered  in  this  matter, 
■whose  presence  and  power  he  reverenced  in  the  person  of 
Jesus.  Hut  as  he  felt  himself  a  sinner,  he  was  afraid  the  di- 
vme  purity  of  Christ  could  not  possibly  endure  him;  there- 
tore  he  wislipci  for  a  separation  from  that  power,  which  he 
was  afraid  might  break  forth  and  consume  him.  It  seems  to 
198 


15  But  so  much  the  more  went  there  a  fame  abroad  of  him  : 
■  and  great  multitudes  came  together  to  hear,  and  to  be  hTaled 
by  him  of  their  infirmities. 

\6T<  kAnd  he  withdrew  himself  into  the  wilderness,  and  prayed 

17  II  And  it  came  to  pass  on  a  certain  day,  as  he  was  teaching, 
that  there  were  Pharisees  and  doctors  of  the  law  sitting  by, 
which  were  come  out  of  every  town  of  Galilee,  and  Judea,  and 
Jerusalem :  and  the  power  of  the  Lord  was  present  to  heal  them. 

IS  '  And  behold,  men  brought  in  a  bed  a  man  which  was  ta- 
ken with  a  palsy  :  and  they  sought  means  to  bring  him  in,  and 
to  lay  him  before  him. 

19  And  when  they  could  not  find  by  what  v^ay  they  might 
bring  him  in  because  of  the  multitude,  they  went  upon  the 
housetop,  and  let  him  down  through  the  tiling  with  his  couch, 
into  the  midst  before  Jesus. 

20  And  when  he  saw  their  faith,  he  said  unto  him,  Man,  thy 
sins  are  forgiven  thee. 

21  ■"  And  the  scribes  and  the  Pharisees  began  to  reason,  say- 
ing. Who  is  this  which  speaketh  blasphemies  1  "  Who  can  for- 
give sins,  but  God  alone  ! 

22  But  when  Jesus  perceived  their  thoughts,  he  answering, 
said  unto  tliem,  What  reason  ye  in  your  hearts  1 

23  Whether  is  easier,  to  say.  Thy  sins  be  forgiven  thee  ;  or 
to  say.  Rise  up  and  walk  1 

24  But  that  ye  may  know,  that  the  Son  of  man  hath  power 

e  MalihewS.  4.-h  Lev.14.  4,  in,  2l,aa._i  Malt.  4.  85.  Miirlt  3.  7.  John  6.  S — 
k  Ma-t.  14.  a3.  Mark  6.  46.— 1  Matt.  9.  »  Mnrk  S.  3.— m  Matt.  9.  3.  Mark  2,S,  7.- 
n  Psa.  33.  5.     Isa.  43.  So. 

have  been  a  received  maxim  among  the  Jews,  that  whoever 
had  seen  a  particular  manifestation  of  God,  should  speedily 
die.  Hence  Jacob  seemed  astonished  that  his  life  should  have 
been  preserved,  when  he  had  seen  God  face  to  face.  Gen. 
xxxii.  30.  So  the  nobles  of  Israel  saw  God,  and  yet  did  ent 
and  drink  ,  for  on  them  lie  had  laid  not  his  hand,  i.  e.  to  de- 
stroy them,  thougli  it  appears  to  have  been  expected  by  them, 
in  consequence  of  this  discovery  which  he  made  of  himself. 
See  Exod.  xxiv.  10,  11.  and  the  notes  there.  This  supposition 
of  the  Jews,  seems  to  have  been  founded  on  the  authority  of 
God  himself,  Exod.  xxxiii.  20.  There  shall  no  man  see  my 
PACE  and  LIVE.  So  Moses,  Dent.  v.  26.  Who  is  there  of  all 
fiesh  that  halh  heard  the  voice  of  the  living  God,  speaking 
out  of  the  midst  of  the  fire  as  ire  have,  a?irf  lived  1  So  G'l- 
deon  expected  to  be  immediately  slain,  because  he  had  seen 
an  angel  of  the  Lord,  and  a  miracle  performed  by  him.  See 
Judges  vi.  21 — 23.  So  likewise  Manoah  and  his  wife,  Judges 
xiii.  22.  We  sitall  surely  DIE,  for  we  have  SE^vi  f^oD.  These 
diflTerent  passages  sufficiently  show  in  what  sense  these  words 
of  Peter  are  to  be  understood. 

10.  Thou  shalt  catch  men.]  AvBpwnovs  car)  l^ioypow,  thou 
■thalt  catch  men  alive;  this  is  the  proper  signification  of  the 
word.  Fear  not,  these  discoveries  of  God  tend  to  life,  not  to 
death  ;  and  ye  shall  become  the  instruments  of  life  and  sal 
vation  to  a  lost  world.  These  fish  are  taken  to  be  killed  and 
fed  on  ;  but  those  who  are  converted  under  your  ministry, 
shall  be  preserved  unto  eternal  life.  See  on  Matt.  vi.  18,  &c 
where  this  subject  is  considered  more  at  large. 

11.  They  forsook  all  and  followed  him.]  God  expects  this 
from  every  person,  and  especially  from  those  in  whose  hearts, 
or  in  whose  behalf,  he  has  wrought  a  miracle  of  grace  or  of 
providence.  Jesus  intended  to  call  Peter,  James,  and  John,  to 
become  his  disciples  ;  and  that  they  might  see  the  propriety 
and  importance  of  the  call,  he,  \st.  Teaches,  in  their  presence, 
that  they  may  know  his  doctrine.  2dly.  He  wonKS  a  miracle 
before  their  eyes,  that  they  might  see  and  be  convinced  of  his 
power.  Zdly.  He  calls  them  to  go  forth  with  this  doctrine, 
and  through  lliis  power,  that  they  might  teach  the  ignorant, 
and  be  successful  in  their  work. 

12.  A  certain  city]  This  was  some  city  of  Galilee ;  probably 
Chorazin  or  Betlisaida. 

A  man  full  of  leprosy]  See  this  disease  ani  the  cure,  largely- 
explained  tm  Matt,  viii.2 — 4.  and  see  it  particularly  applied  to 
the  use  of  public  preaching,  Mark  i.  40,  &c.  See  also  trie  notes 
on  Lev.  xiii.  and  xiv. 

16.  And  he  withdrew  himself  into  the  wilderness]  Or  rather, 
he  frequently  withdrew  into  the  desert.  This  1  believe  to  be 
the  import  of  the  original  words,  jjv  niroxw/Jwi'.  He  made  it 
a  frequent  custom  to  withdraw  from  the  multitudes  for  a  time, 
and  pray,  teaching  hereby  the  ministers  of  the  Gospel  that 
they  are  to  receive  fresh  supplies  of  light  and  power  from 
God  by  prayer  ;  that  they  may  be  the  more  successful  in  their 
work  ;  and  that  they  ought  to  seek  frequent  opportunities  of 
being  in  private  with  God  and  their  books.  A  man  can  giva 
nothing  unless  he  first  receive  it;  and  no  man  can  be  success- 
ful in  the  ministry,  who  does  not  constantly  depend  upon  God, 
for  the  excellence  of  the  power  is  all  from  him.  Why  is  there 
so  much  preaching,  and  so  little  good  doiiel  Is  it  not  because 
the  preachers  mix  too  much  with  the  world,  keep  too  long  in 
the  crowd,  and  are  so  seldom  in  private  with  God'/  Reader! 
Art  thou  a  herald  for  the  Lord  of  Hosts  7  Make  full  proof  of 
thy  ministry  !  Let  it  never  be  said  of  thee.  He  forsook  all  to 
follow  Christ,  and  to  preach  his  Gospel,  but  there  was  little  or 
no  fruit  of  his  labour ;  for  he  ceased  to  be  a  man  of  prayer, 
and  got  into  the  spirit  of  the  world."  Alas  !  alas!  is  this  lu- 
minous star,  that  was  once  held  in  the  right  hand  of  Jesus, 
fallen  from  the  firmament  of  heaven,  down  to  the  earth  ! 

17.  On  a  certain  day]  This  was  when  he  wa.s  at  Caperna- 
um.   See  Mark  ii.  1. 


*rhe  question  about  fasting 


CHAPTER  VT. 


anncered  by  n  parable. 


upon  earth  to  forgive  sins,  (he  said  unto  the  sick  of  the  palsy) 
1  say  unto  thee,  Arise,  and  take  up  thy  couch,  and  go  unto 
thine  house. 

25  And  immediately  he  rose  up  before  them,  and  took  up  that 
whereon  he  lay,  and  departed  to  his  own  house,  glorifying  God. 

iJS  And  they  were  all  amazed,  and  they  glorified  (iod,  and  were 
filled  with  (car,  saying.  We  have  seen  strange  things  to-day. 

27  "  *  And  after  these  things  he  went  forth,  and  saw  a  publi- 
can, named  Levi,  sitting  at  the  receipt  of  custom  :  and  he  said 
unto  him,  Follow  me. 

iS  And  he  left  all,  rose  up,  and  followed  him. 

29  "  *>  And  Levi  made  him  a  great  feast  in  his  ovm  house  : 
and  "^  there  was  a  great  company  of  publicans  and  of  others 
that  sat  down  with  them. 

30  But  their  scribes  and  Pharisees  murmured  against  his  dis- 
ciples, saying,  Why  do  ye  eat  and  drink  with  publicans  and 
sinners  ] 

31  And  Jesus  answering,  said  unto  them,  They  thatare  whole 
need  not  a  physician^  but  they  that  are  sick. 

»  Matt  9  a  Mirkai.T,  H— bMm.il  10.    Mark  2  15.— c  Ch    15.  I.— d  Mall.S.13. 


The  poicer  o/Ihe  Lord]  Adko/zis  Kvpiov—lhe  mighty  or  mi- 
racHlous  power  of  the  Lord,  i.  e.  of  Jesus,  was  tliere  to  heal 
them  ;  as  many  as  were  diseased  either  in  body  or  soul. 
Wliero  the  teaching  ni  Christ  is,  there  also  is  the  power  of 
Christ  to  redeem  and  save. 

la  A  man— taken  ttilh  a  palsy]  See  this  case  described 
on  Malt.  ix.  1,  &c.  and  Mark  ii.  1,  &c. 

19.    Went  7ipon  the  housetop]  See  on  Matt.  xxiv.  17. 

21.  Who  can  forgive  sins,  hut  God  alone  J]  If  Jesiu!  were 
not  Ood,  he  could  not  forgive  sins;  and  his  arrogating  this  au- 
thorilv.  would  have  been  blasphemy  against  God,  in  the  most 
pi-opeV  sense  of  tlie  word.  That  these  scribes  and  Pharisees 
might  have  the  fullest  proof  of  his  Godhead,  he  works  in  their 

Cresence  three  miracles,  which,  from  their  nature,  could  only 
e  eficcted  by  an  omniscient  and  omnipotent  Being.  s>ee  on 
Matt.  ix.  5,  6. 

26.  Strange  things]  TlapoSoia,  paradoxes.  A  paradox  is 
something  that  appears /u/se  and  absurd,  but  is  not  really  so : 
or,  something  contrary  to  the  commonly  received  opinion. 
\Vc  have  seen  wonders  wrought  which  seem  impossible  ; 
and  we  should  conclude  them  to  be  tricks  and  illusions,  were 
it  not  for  the  indisputable  evidence  we  have  of  their  reality. 

27.  Leri]  See  on  Malt.  ix.  9.     Mark  li.  li. 

25.  And  he  left  all]  KaraAduv — completely  abandoning 
his  office,  and  every  thing  connected  with  it.  He  who  wishes 
to  preach  the  Go.spel  like  the  disciples  of  Christ,  must  have 
no  earthly  entanglement.  If  he  have,  his  whole  labour  will 
be  marred  by  it.  The  concerns  of  his  own  soul,  and  those  of 
the  multitudes  to  wiiom  he  preaches,  are  sufficient  to  engross 
nil  his  attention,  and  to  employ  all  his  powers. 

29.  A  great  feast]  Aoxn"  neyaXriv,  a  splendid  entertain- 
mcnl.  The  word  refers  more  properly  to  the  number  of  the 
guests,  and  the  manner  in  which  they  were  received,  than  to 
the  quality  or  quantity  of  tlie  fare.  A  great  number  of  his 
friends  and  acquaintance  was  collected  on  the  occasion,  that 
,  they  might  bo  convinced  of  the  propriety  of  the  change  he  had 
maile,  when  they  had  the  opportunity  of  seeing  and  hearing 
his  heavenly  Teacher. 


32  "i  1  came  not  to  call  the  righteous,  but  sinners  to  repentance. 

33  T  And  they  said  unto  him,  '  Why  do  the  disciples  of  Joha 
fast  often,  and  make  prayers,  and  likewise  the  disciples  of  tha 
Pharisees  ;  but  thine  eat  and  drinkl 

34  And  he  said  unto  them.  Can  ye  make  the  children  of  the 
bridectiamber  fast  while  the  bridegroom  is  with  them  1 

35  But  the  days  will  come,  when  the  bridegroom  shall  be  ta- 
ken away  from  them,  and  then  shall  they  fast  in  those  days. 

36  H  '  And  he  spake  also  a  parable  unto  them  ;  No  man  put 
teth  a  piece  of  a  new  garment  upon  an  old  ;  if  otherwise,  then 
both  the  new  maketh  a  rent,  and  the  piece  that  was  taJcen  out 
of  the  new  agrccth  not  with  the  old. 

37  And  no  man  puttfth  new  wine  into  old  bottles ;  else  the  new 
wine  will  burst  the  bottles,  and  be  spilled,  and  the  bottles  shall 
perish. 

3S  But  new  wine  must  be  put  into  new  bottles;  and  both  ar« 
proser\'ed. 

39  No  man  also  having  drank  old  wine,  straightway  desircth 
new ;  for  he  saith.  The  old  is  better. 

1  Tim  1.15.-C  Malt  9.14.     Miri  2. 18.-f  Matt.  9. 16,  17.     Mark  S.  21,  22. 


30.  Why  do  ye  eat  and  drink,  &c.]  t^oe  what  passed  at  this 
entertainment,  considered  at  large  on  Matt.  ix.  10 — 17.  Mark 
ii.  1.5-32. 

37.  7Vje  new  wine  will  burst  the  bottles]  These  old  bottlea 
would  not  be  able  to  stand  the  fermentation  of  the  new  wine,  as 
tlie  old  sewing  would  be  apt  to  give  way.  It  is  scarcely  neces- 
sary to  remark,  tliat  the  Eastern  bottles  are  made  of  skint ; 
generally  tlios;,-  o(  goats. 

39.  'I'he  old  is  belter.]  Xprj^oTcpos — is  more  agreeable  tothe 
taste  or  palate.  Herodotus,  the  scholiast  on  Aristophaens, 
and  Homer,  use  the  word  in  this  sense.  See  Raphelius.  The 
old  wiyie,  among  the  rabbins,  wets  the  wine  of  three  leaves . 
that  is,  wine  three  years  old  ;  because  from  the  time  that  the 
vine  had  produced  that  wine,  it  had  put  forth  its  leaves  three 
times,    t-ee  Lightfoot. 

1.  The  miraculous  draught  of  fishes— the  cleansing  of  the 
leper — the  healing  of  the  paralytic  person — the  calling  of  Le- 
vi— and  the  parable  of  the  old  and  new  bottles,  and  the  old  and 
new  wine — all  related  in  this  chapter,  make  it  not  only  very 
entertaining,  but  highly  instructive.  There  are  few  chapters 
in  the  New  Testament,  from  which  a  preacher  of  the  Gospel 
can  derive  more  lessons  of  instniction :  and  the  reader  would 
naturally  expect  a  more  particular  explanation  of  its  several 
parts,  had  not  this  been  anticipated  in  the  notes  and  observa- 
tions on  Matt  ix.  to  which  chapter  it  will  be  vw;ll  to  refer. 

2.  The  conduct  as  well  as  the  preaching  of  our  Lord  is  high- 
ly edifying.  His  manner  of  teaching  made  every  thing  he 
spoke  interesting  and  impressive.  He  had  many  prejudices 
to  remove,  and  he  used  admirable  address  in  order  to  meet 
and  take  them  out  of  the  way.  There  is  as  much  to  be  observ- 
ed in  the  manner  of  speaking  the  truth,  as  in  the  truth  itself, 
in  order  to  make  it  effectual  to  the  salvation  of  them  who  hear 
it.  A  harsh  unfeeling  method  of  preaching  the  promises  of 
the  Gospel,  and  a  smiling  manner  of  producing  the  terrors  of 
the  Lord,  are  equally  reprehensible.  Some  preachers  are  al- 
ways severe  and  magisterial  :  others  are  always  mild  and  in- 
sinuating :  neither  of  these  can  do  God's  work;  and  it  would 
take  two  such  to  make  one  preacheb. 


CHAPTER  VI. 

The  disciples  pluck  and  eat  the  ears  of  corn  on  the  Sabbath  day,  and  Vie  Pharisees  find  fault,  1,  2.  Our  Lord  shows  the 
true  use  of  the  Sabbath,  3—5.  Ife  heals  the  man  itilh  the  withered  hand,  6—11.  He  goes  into  a  mountain  to  pray,  and 
calls  twelve  disctples,  12—16.  Multitudes  are  instructed  and  healed,  17-19.  Pronounces  four  blesstngs,^(i--23,  and  four 
troes,  2-J — 26.  Gives  various  instruction"  about  loving  our  enemies,  bcingpatient,  gentle,  kind,  grateful,  and  •merciful, 
27— :W.  Harsh  judgments  censured,  and  charily  recommended,  37,  3f(.  Ttie  parable  of  the  blind  leading  the  blind,  39. 
Of  the  mote  in  a  brother's  eye,  40—42.  Of  tlie  good  and  corrupt  tree,  43,  44.  The  good  and  evil  treasure  of  the  heart,  45.  77ie 
parable  of  the  two  Iwuses,  one  builded  on  the  rock,  and  the  other  on  the  sand,  46 — 49.  [A.M.  4031.  A.  D.  27.  An.  Olymp.  CCI.  3.1 

AND  '  it  came  to  pass  on  the  second  sabbath  after  the  first,    ^plucked  the  ears  of  com,  and  did  eat,  rubbing  them  in  Vtar 
that  he  went  tlirough  the  corn  fields ;  and  hLs  disciples    hands. 


NOTE:?.— Verse  1.  On  the  second  Sabbath  after  the  first] 
Ef  aa/3(iaT'o  ocvrcp'iTrpioTio,  in  the  first  Sabbath  after  the  se- 
cond. What  does  this  ijiean  t  In  answering  this  question 
commentators  are  greatly  divided.  Dr.  miitby  speaks  thus  : 
"  After  the  first  day  of  the  pass-over,  (which  was  a  Sabbath, 
E.xod.  xii.  16.)  ye  shall  count  imto  you  seven  Sabbaths  com- 
plete, Lev.  xxiii.  15.  reckoning  tliat  day  for  the  first  of  the  fii-st 
week,  which  was  th'Tefore  called  hiiTtpmroijiTov,  the  Urst  Sab- 
bath from  the  second  day  of  unleavened  bread,  (tlie  IGth  of 
the  month  ;)  the  second  was  called  icvrcpoizv-ipoi.  the  second 
Sabbath  from  that  day  ;  and  the  third  izuTtoorjurov,  the  third 
Sabbath  from  the  second  day ;  and  so  on,  till  they  came  to  the 
seventh  Sabbath  from  that  day,  i.  e.  to  the  49th  day,  which 
was  the  day  of  Pentecost.  The  mentien  of  the  seven  Sabbath.s, 
to  be  numbered  with  relation  to  this  second  day,  answors  all 
that  Grolius  objects  against  this  exposition."  Whitbv's 
Notes.  ,    1  ,    /•  , 

By  this  Sabbath  seems  meant  that  which  immediately  fol- 
lowed the  two  great  feasts,  the  first  and  last  day  of  the  pass- 
over,  and  was  then.fore  the  second  after  the  proper  pass-over 
day.  The  words  in  the  Greek  seem  to  signify  the  second  first 
Sabbath  ;  and  in  the  opinion  of  some,  liie  Jews  had  three  first 
Sabbaths  ;  viz.  the  first  Sabbath  after  the  pass  orer  ;  that  af- 
ter the  feast  at pentecost ;  and  Uiat  alter  the  feast  of  taberna- 


bLeT.  23.7,  8.   Deu.asas.  John  19.31. 


cles.  According  to  which  opinion,  this  seco«(/^rs<  Sabbath 
must  have  been  the  first  Sabbath  after  the  pentecost.  So  wa 
have  the  first  Sunday  after  Epiphany  ;  the  first  after  Easter; 
the  first  after  Trinity  ;  and  the  first  in  Lent.     Bp.  Pearce. 

This  was  the  next  day  after  the  pass-over,  the  day  in  which 
they  were  forbidden  to  labour,  Lev.  xxiii.  6.  and  for  this  rea- 
son was  termed  Sabbath,  Lev.  xxiii.  15.  but  here  it  is  marked 
by  the  name,  second  first  Sabbath,  because  being  the  day  after 
the  pass-over,  it  was  in  this  respect  the  second :  and  it  was 
also  the  first,  because  it  was  the  first  day  of  unleavened  bread, 
Exod.  xii.  15,  16.     Martin. 

1  think,  with  many  commentators,  that  this  transaction  hap- 
pened on  the  first  Sabbath  of  the  month  Nisan  ;  that  is,  after 
the  second  day  of  the  feast  of  unleavened  bread.  We  may 
well  suppose  that  our  Lord  and  his  disciples  were  on  their 
way  from  Jenisalcm  to  Galilee,  after  having  kept  the  pass-over. 
Bp.  Newcome. 

The  V^ulgar  Latin  renders  ieVT.epovpMTOv,»ecundo-j>rimum. 
which  is  literal  and  right.  We  translate  it,  theseronrf  Sabbath 
after  the  first,  which  is  directly  wrong ;  for  it  should  havebeen 
the  first'Sabbalh  after  the  second  day  of  the  pass-over.  Ob 
the  Hth  of  \i.ian,  the  pass-over  was  killed  ;  the  next  day  (tho 
15th)  was  the  fii-st  div  of  the  feast  of  unleavened  bread  ;  tha 
day  foUowine  (the  16ih)  the  wave-aheaf  waa  offered,  punuaiU 
199 


ST.  LUKE. 


The  withered  hand  healed. 

2  And  certain  of  the  Pharisees  said  unto  them,  Why  do  ye 
that '  which  is  not  lawful  to  do  on  the  sablxith  days  1 

3  And  Jesus  answering  them  said,  Have  ye  not  read  so  much 
as  this,  b  what  David  did,  when  himself  was  an  hungered,  and 
they  which  were  with  him ;  ,         ,         j      . 

4  How  he  went  into  the  house  of  God,  and  did  take  and  eat 
the  show-hread,  and  gave  also  to  them  that  were  with  him; 
•  which  it  is  not  lawful  to  eat,  but  for  the  priests  alone  ? 

5  And  he  said  unto  them,  That  the  Son  of  man  is  Lord  also  of 

the  sabbath.  ,  , .    ,.    xi.  » v. 

6  1i  d  And  it  came  to  pass  also  on  another  sabbath,  that  he  en- 
tered into  the  synaffogue  and  taught:  and  there  was  a  man 
whose  right  hand  was  withered. 

7  And  the  scribes  and  Pharisees  watched  him,  whether  he 
ivould  heal  on  the  sabbath  day ;  that  they  might  find  an  accu- 
sation against  him. 

8  But  he  knew  tlieir  thoughts,  and  said  to  the  man  which  had 
the  withered  hand,  Rise  up,  and  stand  forth  in  the  midst.  And 
he  arose,  and  stood  forth. 

9  Then  said  Jesus  unto  them,  I  will  ask  you  one  thing:  Is  it 

ttEiod.  S0,ln.-blSam.S1.6.— cLevf.  24.9.— d  Matt.  12,  9.  Mark  3.  1.  See  Ch. 
13,  14.  Si  14.3.     .Inhn  9.11V 

to  the  law,  on  the  morroin  after  the  Sabbath  ;  Lev.  x.xiii.  11. 
The  Sabbath  here,  is  not  the  seventh  day  of  the  week,  but  the 
first  day  of  the  feast  of  linleavened  bread,  let  it  fall  on  what 
day  of  the  week  it  would.  That  and  the  seventh  day  of  that 
feast  were  holy  convocations,  and  therefore  are  here  called 
Sabbaths.  The  morrow  therefore  after  'he  Sabbath,  i.  e.  after 
the  IGth  day  of  Nisan,  was  the  day  in  which  the  wave-sheaf 
was  offered  ;  and  after  thai  seven  Sabbaths  were  counted,  and 
fifty  days  completed,  and  the  fiftieth  day  inclusively  was  the 
day  ofpenlecost.  Now  these  Sabbaths,  between  the  pass-over 
and  penlecost,  were  called  the  first,  second,  &c.  Sabbaths  after 
the  second  day  of  the  feast  of  unleavened  bread.  This  Sab- 
bath then,  on  which  the  disciples  plucked  the  eare  of  corn,  was 
the  first  Sabbath  after  that  second  day.  Dr.  Lightfoot  has  de- 
monstrably proved  this  to  be  the  meaning  of  this  aafiParov 
devTcporpoyTov,  (Hor.  Hebraic,  in  locum)  and  from  him,  F.  La- 
7nya.m\  Dr.  Wldtby  have  so  explained  it.  This  Sabbath  conXii 
not  fall  before  the  pass-over,  because  till  the  second  day  of  that 
feast,  no  Jeic  might  eat  either  bread  or  parched  corn,  or  green 
ears.  (Levit.  x.xiii.  14.)  Had  the  disciples  then  gathered 
these  ears  of  corn  on  any  Sabbath  before  the  pass-over,  they 
would  have  broken  tiro  laws  instead  of  one  ;  and  for  tlie 
breach  of  these  two  laws,  they  would  infallibly  have  been  ac- 
cused ;  whereas  now  they  broke  only  one  (plucking  the  ears 
of  standing  corn  with  one's  hand,  being  expressly  allowed  in 
the  law,  Deut.  xxiii.  25.)  which  w:;s  that  of  the  Sabbath.  They 
took  a  liberty,  which  the  law  gave  them  upon  any  other  day  ; 
and  our  Lord  vindicated  them  in  what  they  did  now,  in  the 
manner  we  see.  Nor  can  .this  fact  be  laid  after  penlecost ; 
because  then  the  h.arvest  was  fully  in.  Within  that  intenal, 
therefore,  this  Sabbath  happened  ;  and  this  is  a  plain  deter- 
mination of  the  time,  according  to  the  Jev:ish  ways  of  reckon- 
jng,  founded  upon  the  textof  Moses's  law  itself.  Dr.  Wotton's 
Miscellaneous  Discourses,  &c.  vol.  i.  p.  869, 

The  word  icvTzpo-apoiTiL),  the  second  first,  is  omitted  by  BL. 
four  others,  Syriac,  latter  Arabic,  all  the  Persic,  Coptic, 
JEthiopi.c,  and  three  of  the  ItaJa.  A  note  in  the  margin  of  the 
latter  Syriac,  says,  7'his  is  not  in  all  copies.  The  above  MSS. 
read  the  verse  thus  :  It  came  to  pass,  that  he  walked  through 
the  cor?i  fields  on  a  Sabbath  day.  I  suppose  they  omitted  the 
above  word,  because  they  found  it  difficult  to  fix  the  meaning, 
■which  has  .been  too  much  the  case  in  other  instances. 

2.  Which  is  not  lawful]    See  on  Matt.  xii.  2—8. 

3.  What  David  did]    See  on  Mark  ii.  26,  27. 

.4.  After  this  verse,  .the  Coder  JSezee  and  tivo  ancient  MSS. 
quoted  by  Wechel,  have  the  following  extraordinary  addition  : 
T';  avrrj  ri^icpa  Ocaaafiivos  riva  epya^opevuv  to>  aafilSaTU),  niTev 
avTM,  AvOpuTTC,  £(  ijev  oiSas  ti  rroitts  fiuKaptog  ci :  ci  6e  fir]  oiSag 
tTriKarapaTog,  Kat  irapaffarr];  ci^tov  I'o/ioti.  On  the  same  day, 
seeing  one  working  on  tjie  Salibath,  )ie  said  unto  him,  Man, 
if  indeed  thou  knowesi  wliat  thou  dost,  blessed  art  thou  :  but 
if  thou  knowcst  not,  thou,  art  cursed,  and  art  a  transgressor 
of  the  law.  Whence  tliis  strange  addition  proceeded,  it  is  hard 
to  tell.  The  meaning  seems  to  be  this  :  If^thou  now  workest 
on  the  Jewish  Sabbath,  from  a  conviction  that  that  Sabbath  is 
.abolished,  and  a  new  one  instituted  in  its  place  :  then  happy 
art  thou,  for  thou  hast  got  divine  instruction  in  the  nature  of 
the  Messiah's  kingdom ,:  but  if  thou  doe.st  tliis  through  a  con- 
tempt for  the  law  of  God,  then  thou  art  accursed,  forasmuch 
as  thou  art  a  transgressor  of  the  law.  The  Italxi  version  of 
the  Codex  Bezce,  for  irapaffarrn,  transgressor,  has  this  semi- 
barbaric  word,  trabaricator. 

.6.  Wlwse  rigtit  hand  was  withered.]  See  on  Matt.  ,\ii,  10,  &c. 
■Tlie  critic  who  says  that  lr}pav  %£i/)a  signifies  a  luxated  arin, 
and  that  the  stretching  it  out  restored  the  bone  to  its  proper 
.place,,  without  the  intervention  of  a  miracle,  deserves  no  seri- 
ous refutation.     See  on  ver.  10. 

7.  Watched  him]  Tlapcrrtpovu  avrov,  they  maliciously  leatch- 
ed  him.  This  is  the  import  of  the  word,  chap.  xiv.  1.  xx.  20. 
and  in  the, parallel  place,  Mark  iii.  1.  See  Raphelius  on  the 
last  quoted  text,  who  has  proved  by  several  quotation!?,  that 
.this  is  the  projier  meaning  of  the  term. 

An  acciLsation  against  him..]     Instead  of  KaTifyopiav  avrov, 
kis  accusation,  several  eminent  MSS.  and  Versions  add  Kara, 
egitinst,  which  I  tind  our  translators  have  adopted. 
300 


T'lcelve  disciples  choteru 


lawful  on  the  sabbath  days  to  do  good,  or  to  do  evil  1  to  save 
life,  or  to  destroy  it  7 

10  And  looking  round  about  upon  them  all,  he  said  unto  the 
man,  Stretch  forth  thy  hand.  And  he  did  so  :  and  his  hand  was 
restored  whole  as  the  other. 

11  And  they  were  filled  with  madness;  and  communed  one 
with  another,  what  they  might  do  to  Jesus. 

12  n  "  And  it  came  to  pass  in  those  days,  that  he  went  into  a 
mountain  to  pray  ;  and  continued  all  night  in  prayer  to  God. 

13  And  when  it  was  day,  he  called  wn^o/u»i  his  disciples;  fand 
of  them  he  chose  twelve,  whom  also  he  named  apostles  ; 

14  Simon  (^  whom  he  also  named  Peter)  and  Andrew  his  bro- 
ther, James  and  John,  Philip  and  Bartholomew, 

15  Matthew  and  Thomas,  James  the  son  of  Alpheus,  and  Si- 
mon called  Zelotes, 

16  And  Judas  !•  the  brother  of  James,  and  Judas  Iscariot,  which 
also  was  the  traitor. 

17  TI  And  he  came  down  with  them,  and  stood  in  the  plain,  and 
the  company  of  his  disciples,  >  and  a  great  multitude  of  people 
out  of  all  Judea  and  Jerusalem,  and  from  the  sea  coast  of  Tyre 


9.  /  will  ask  you  one  thing]  I  will  put  a  question  to  you. 
See  on  Mark  iii.  4,  5. 

10.  Whole  as  the  other.]  Many  MSS.  both  here  and  in  the  pa- 
rallel place,  Mark  iii.  5.  omit  the  word  vyi/jf,  whole,  Griesbach 
leaves  it  out  of  the  text.  The  hand  was  restored  as  the  other : 
— But  had  it  only  been  a  luxated  joint,  even  allowing  with  a 
German  critic,  that  the  bone  regained  its  place,  by  the  effbil 
made  to  stretch  out  the  arm,  without  the  intervention  of  a  mi- 
racle, it  would  have  required  several  weeks  to  restore  the  mus- 
cles and  ligaments  to  their  wonted  tone  and  strength.  Why 
all  this  learned  labour  to  leave  God  out  of  the  question  1 

11.  They  were  filled  leith  madness]  Pride,  obstinacy,  and 
interest,  combined  together,  are  capable  of  any  thing.  When 
men  have  once  framed  their  conscience  according  to  their  pa.?- 
sions,  7nadness  passes  for  zeal,  the  blackest  conspiracies  for 
pious  designs,  and  the  most  horrid  attempts  for  heroic  actions. 

QUESNEL. 

12.  In  prayer  to  God.]  Or,  in  the  prayer  of  God :  or,  in  the 
oratory  of  God,  ev  rri  npoaevxi  rov  Qeov.  So  tins  passage  is 
translated  by  many  critics ;  for  which  Dr.  Whitby  gives  the 
following  reasons:  As  the  mountain  of  God,  Exod.  iii.  1.  iv. 
27.  the  bread  of  God,  Lev.  xxi.  17.  the  lamp  of  God,  1  Sam.  iii. 
3.  the  vessels  of  God,  1  Chron.  xxii.  19.  the  altar  of  God,  Psal. 
xliii.  4.  the  sacrifices  of  God,  Psal.  Ii.  17.  the  gifts  of  God,  Luke 
xxi.  i.  the  ministers  of  God,  2  Cor.  vi.  4.  the  tabernacle  of  God, 
2  Chron.  i.  3.  the  temple  of  God,  Matt.  xxi.  12.  the  synagogues 
of  God,  Psal.  l.xxiv.  8.  are  all,  things  consecrated  or  appropria- 
ted to  God's  service  ;  so  vpoaevx")  rov  Ocov  must,  in  all  reason, 
be  a  house  of  prayer  to  God:  whence  it  is  called  roiros  Trpoacv- 
xni,  a  place  of  prayer,  1  Mac.  iii.  46.  and  so  the  word  is  cer- 
tainly used  Acts  xvi.  1.3.  and  by  Philo,  in  his  oration  against 
Flaccus,  where  he  complains  that  ai  7Tpo<TCvx<",  their  houses 
for  prayer  were  pulled  down,  and  there  was  no  place  left  iQ 
which  they  might  worship  God,  or  pray  for  Cesar  :  and  by  Jo- 
se.phus,  who  says  the  multitude  was  galhen^d  £(f  rrjv  irpoacvxni', 
into  tlte  house  of  prayer :  and  so  Juvenal,  Sat.  iii.  v.  296. 
speaks  to  the  mendicant  Jew,  Ede  ubi  consistas  ;  in  qua  te 
qutero  proseucha?  In  what  house  of  prayer  may  I  find  thee 
begging  ?  See  on  Acts  xvi.  13.  But  on  this  it  may  be  obser- 
ved, that  as  the  mountains  of  God,  the  wind  of  God,  the  hail 
of  God,  the  trees  of  God,  &c.  mean  very  high  mountains,  a 
very  strong  wind,  great  and  terrible  hail,  x^cry  tall  trees,  &c. 
so  Tzpoatvxil  rov  Beov,  here,  may  be  very  properly  translated  the 
prayer  of  God ;  i.  c.  very  fervent  and  earnest  prayer  :  and 
though  StavvKTCpcvoiv  may  signify,  to  lodge  in  a  place  for 
a  night,  yet  there  arc  various  places  in  the  best  Greek  writers, 
in  which  it  is  used,  not  to  signify  aplace,  but  to  pass  the  night 
in  a  particular  state.  So  Appian,  Bell.  Pun.  Ei/  toi?  ottXoi; 
iicvvKTcpcvcri:  pc^'  arravroiv — He  passed  the  night  under  arms 
with  thein  all.  Idem.  Bell.  Civ.  lib.  v.  iicuvKTCpEuov — they 
passed  the  night  without  food,  without  any  regard  tothe  body, 
and  in  the  irant  of  all  things.  See  more  examples  in  Kypke, 
who  concludes  by  translating  the  passage  thus  :  He  passed  the 
night  ivilhutit  sleep  in  prayers  to  God.  Some  of  the  Jews 
iinagine  that  God  himself  prays;  and  this  is  one  of  his  peti- 
tions :  Let  it  be  my  good  pleasure,  that  my  mercy  overcome 
my  wrath.     See  more  in  Lightfoot. 

13.  He  chose  twelve]  HicXs^apcvos  air'  avroM',  he  chose  twelve 
OUT  oftliem.  Our  Lord  at  this  time  had  several  disciples,  per- 
sons who  were  converted  to  God  under  his  ministry  :  and  out 
of  these  converts,  he  chose  twelve,  whom  he  appointed  to  the 
work  of  the  ministry,  and  called  tfiem  apostles,  i.  e.  persons 
sent  or  commissioned  by  himself,  to  preach  that  Gospel  to 
others,  by  which  they  had  themselves  been  saved.  These 
were  favoured  with  extraordinary  success :  1.  Because  they 
wer^brought  to  the  knowledge  of  God  themselves.  2.  Because 
they  received  their  commission  from  the  great  Head  of  the 
church.  And,  3.  Because  as  he  had  sent  them,  he  continued  to 
accompany  their  preaching  with  the  power  of  his  Spirit. 
These  three  things  always  unite  in  the  character  of  a  genuine 
apostle.     See  on  Matt.  x.  1 — 4. 

15.  Called  Zelotes]  Some  Jews  gave  this  name  to  them- 
selves,  according  to  Josephus,  (War,  b.  iv.  c.  iii.  s.  9.  and  vii. 
c.  viii.  s.  1.)  "because  they  pretended  to  be  more  than  ordina- 
rily zealous  for  religion,  and  vet  pracUsnU  the  very  worst  o\ 


Chriit  preaches 


CHAPTER  VI. 


to  the  multitudes. 


nnd  Sidon,  whicli  came  to  hear  him,  and  to  be  licaled  of  their 
diseasps; 

18  And  they  that  were  vexed  with  unclean  spirRs  :  and  tlicy 
were  healed. 

19  And  the  whole  multitude  '  sought  to  touch  him ;  for 
•>  there  went  virtue  out  of  him,  and  healed  them  all. 

20  1  And  he  lifted  up  his  eyes  on  his  disciples,  and  said, 
'  UJesscd  be  ye  poor  :  for  yours  i.s  the  kingdom  of  f;od. 

21  "i  Blessed  are  ye  that  hungpr  now:  for  ye  shall  be  filled. 
"  Blessed  are  ye  that  weep  now  :  for  ye  shall  laui^h. 

22  f  Blessed  are  ye  when  men  shall  hate  you,  and  when  they 
•shall  separate  yon  from  their  company,  ami  shall  reproach 
you,  and  cast  out  your  name  as  evil  for  the  !?on  of  man's  sake. 

23  •>  Rejoice  ye  in  that  day,  and  leap  for  joy  :  for  behold,  your 
reward  is  great  in  heaven  :  for  '  in  the  like  manner  did  their 
fathers  unto  the  prophets. 

24  It  But  wo  luiio  you  '  that  are  rich  !  for  "■  ye  have  received 
your  consolation. 

25  "  Wo  unto  you  that  are  full !  for  ye  shall  hunger.  "  Wo 
unto  you  that  laugh  now  !  for  ye  shall  mourn  and  weep. 

26  P  Wo  unto  you,  when  all  men  siiall  speak  well  of  you  !  for 
BO  did  their  fathers  to  the  false  prophets. 


»M«ll  14.36— b  Murk  5.30.  Ch.9.4G— c  Mall  PS.ii 
I.t(S.  13.  Mult.  6.6.— c  ls«.61.3.  Moll.  5  4.- f  IMut.  5 
14  —r  Jolin  li;.2— h  Molt.  5.13.  Acta  f.  41  Col  1.  24. 
kAmosS.  1.     Eceius.31  8.     JamM  5  1.-1  Ch.  13.  21  — m 


1  Pn.  2.10  &  3. 14  41.4. 

nirs  l.a— jAris?  51  — 
.11.6.2,5,16.  Ch.16.as. 


actions."  "But  this,  (says  the  judicious  Bp.  Pearce)  Josephus 
says  of  the  zealots,  at  the  time  when  Vespasian  was  march- 
ing towards  Jerusalem.  They  probably  were  men  of  a  diffe- 
rent character  above  forty  years  before  ;  \fhich  was  the  time 
when  Jesus  chose  his  twelve  apostles,  one  of  whom  had  tlie 
surname  of  tlie  Zealot."  It  is  very  probable,  that  this  name 
was  first  given  to  certain  persons  who  were  more  zealous  for 
the  cause  of  pure  and  undefiled  religion  than  the  rest  of  tlieir 
neighbours  :  but  like  many  other  sects  and  parties  who  have 
begun  ttell,  they  transferred  their  zeal  for  the  essentials  ot 
religion,  to  nonessential  tilings,  and  from  these  to  inquisito- 
rial cruelty  and  murder.    See  on  Matt.  x.  4. 

17.  And  stood  in  the  plain]  In  ^latt.  v.  1.  whicli  is  suppo- 
sed to  be  the  parallel  place,  our  Lord  is  represented  as  deli- 
vering this  sermon  07i  the  mountain ;  and  tliis  has  induced 
some  to  think  that  the  sermon  mentioned  here  by  Luke, 
though  the  same  in  substance  witli  that  in  Matthew,  was  deli- 
vered in  a  different  place,  and  at  another  time;  but  as  Dr. 
Priestly  justly  observes,  Matthew's  saying  that  Jesus  was  sal 
down  after  he  had  gone  up  to  the  mountain,  and  Luke's  saying 
that  he  stood  on  the  plain  when  he  healed  the  sick,  before  the 
discourse,  are  no  inconsistencies.  Tlie  whole  picture  is  strik- 
ing. Jesus  ascends  a  mountain,  employs  the  night  in  pi-ayer; 
«nd  having  thus  solemnly  invoked  the  divine  blessing,  autho- 
ritatively separates  the  twelve  apostles  from  the  mass  of  his 
disciples.  lie  then  descends,  and  heals  in  the  plain,  all  the 
diseased  among  a  great  multitude,  collected  from  various  parts 
by  the  fame  of  his  miraculous  power.  Having  thus  created 
Attention,  he  likewise  satisfies  the  desire  of  the  people  to  hear 
his  doctrine;  and  retiring  first  to  the  mountain  whence  he 
came,  that  his  attentive  hearers  miglit  follow  him,  and  miglit 
better  arrange  themselves  before  him — Sacro  digna  silentio 
mirantur  oinnes  .dicere.  Horace.  All  admire  his  excellent 
sayings  icilh  sacred  silence.  See  Bishop  Newcome's  notes  on 
his  Harmony  of  the  Gospels,  p.  19. 

2(1.  Blessed  be  ye  pooi]  See  the  sermon  on  the  mount  para- 
phrased and  c.vplained,  Matt.  v.  vi.  vii. 

22.  7'hey  shall  separate  you]  Meaning  they  will  excommu- 
nicate you,  iKponiawaiv  Vfia;,  or  separate  you  from  their  com- 
tnunion  ;  Luke,  having  spoken  of  their  separating  or  e.xcom- 
municating  them,  continues  the  same  idea,  in  saying  that  they 
would  cast  out  their  name  likewise,  as  a  thing'evil  in  itself. 
By  your  name  is  meant  tlieir  name  as  his  disciples.  As  such 
they  were  sometimes  called  Xazarenes,  and  sometimes C/iris- 
tin7i.<i :  and  both  these  names  were  matter  of  reproach  in  the 
mouths  of  their  enemies.  So  James  (ii.  7.)  says  to  the  con- 
verts, Do  they  not  blaspheme  that  worthy  name  by  which  ye 
are  called }  So  when  St.  Paul  (in  Acts  xxiv.  5.)  is  called  a 
ringleader  of  the  sect  of  the  Nuzarenes,  the  character  of  a 
pestilent  fellow,  and  that  of  a  mover  of  sedition  is  joined  to  it ; 
and  in  Acts  .xxviii.  22.  the  Jews  say  to  Paul,  as  concerning 
this  sect,  rre  knoic  that  erery  where  it  is  spoken  against :  and 
this  is  implied  in  1  Pet  ;v.  14.  when  he  says,  if  ye  be  reproach- 
ed for  ihc  NAME  of  Christ,  i.  e.  as  Christian.^ ;  agreeably  to 
what  follows  there  in  vcr.  16.  if  any  man  suffer  as  a  Chris- 
tian, &c.  In  after  times  we  find  Pliny,  Episl.  x.  97.  consult- 
ing the  Emperor  Trajan,  whether  or  no  he  should  prjnsH  the 
VAME  ITSELF  (of  Christian)  though  no  eril  should  befound  in 
it.  NoMEN  IPSUM,  etiam  siflagitiis  careat,  puniatcr.  See 
Pkajice. 

23.  Did — 7into  the  prophets.]  See  1  Kings  xviii.  4.  xix.  20. 
2  Chron.  xxiv.  21.  xxxvi.  10.     Neh.  ix.  26. 

24.  25,  26.  But  wo  unto  you  that  are  rich]  The  Pharisees 
who  were  laden  witli  the  spoils  of  the  people  which  they  re- 
ceived in  gifts,  &o.  These  tliree  verses  are  not  found  in  the 
sermon,  as  recorded  by  Matthew.  They  seem  to  be  spoken 
chi(  fly  to  the  scribes  and  Pharisees,  who,  in  order  to  be  plea- 
sing to  all,  spoke  to  every  one  what  he  liked  best;  and  bv 
finesse,  flattery,  and  lies,  found  out  the  method  of  gaining  and 
Jtecping  the  good  opinion  of  the  multitude. 

29.  Thy  cloak— i\^y  coat]    In  Malt.  v.  40.  I  have  said  that 
Cc 


27  1'  1  But  I  say  unto  you  which  hear,  Love  your  enemies,  do 
good  to  them  which  hate  you. 

28  Bless  them  that  curse  you,  and  '  pray  for  them  which  de- 
spitefully  use  you. 

29  '  And  \mto  him  that  smiteth  thee  on  the  one  cheek,  offer 
also  the  other ;  '  and  him  that  taketh  away  thy  cloak,  forbid 
not  to  take  thy  coat  also. 

30  "  Give  to  every  man  that  askcth  of  thee  ;  and  of  him  that 
taketh  away  thy  goods  ask  thein  not  again. 

31  V  And  as  ye  would  that  men  shoulQ  do  to  you,  do  ye  also  to 
them  likewise. 

32  *  For  if  ye  love  them  which  love  you,  what  thank  have  ye  1 
for  sinners  also  love  those  that  love  them. 

■i3  And  if  ye  do  good  to  them  which  do  good  to  you,  what 
thank  have  ye  1  for  sinners  also  do  even  the  same. 

34  '  And  if  ye  lend  to  them  of  whom  ye  hope  to  receive,  what 
thank  have  ye  1  for  sinners  also  lend  to  sinners  to  receive  aa 
much  again. 

35  But  >■  love  ye  your  enemies,  and  do  good,  and  'lend,  hoping 
for  nothing  again  ;  and  your  reward  shall  be  great,  and  '"  ye 
shall  be  the  children  of  the  Highest :  for  he  is  kind  unto  ina 
unthankful  and  to  the  evil. 

n  IM.G5.  13— oProv.  11.13— p  John  15.19.  IJohn  4.  5— o  Ex.SS  4.  Prov  85.  3. 
Moll.  5  44.  Ver.35.  Rom.l2.a5.— r  Ch.  23.  34.  Aotj  7  60.-S  Moll.  5  59- 1  I  Cor. 
n  7— u  n»u  15.  7,  B,  10.  Prov  21  26  Molt  5.42— v  Tob  4  15  Moil. 7  12.- ly  .Mm;. 
.-.46.-I  Molt.  5.42.-7  Vm.27.— I  Poo.  37.36.     Ver.  30.— oo  Molt.  5.  45. 


COAT,  x"''^>'<')  Signifies  under  garment,  or  strait  coat;  and 
CLOAK,  tfiartuv,  means  upper  garment,  or  great  coat.  This 
interpretation  's  confirmed  by  the  fallowing  observations  of 
Bishop  Pearce.  The  x'''''^^  was  a  tunica,  or  vestcoat,  over 
which  the  Jews  and  other  nations  threw  an  outer  cool,  or  goirn, 
called  a  cloak,  Matt.  v.  40.  (which  is  meant  by  i/iaTiw)  when 
they  went  abro..d,  or  were  not  at  work.  Hence  the  common 
people  at  Romi ,  who  did  not  usually  wear,  or  liad  no  right  to 
wear  the  toga,  are  called  by  Horace  tunicatus  popellus,  Epis. 
i.  7.  65.  This  account  of  the  ilifference  between  the  xirow  and 
the  inariov  appears  plainly  from  what  Maximus  J'yrius  .=ays, 
the  inner  garment  which  is  orer  the  body  they  call  x'rojpta- 
Xov,  and  the  outer  one  the  i/iaTiuv.  And  so  Plutarch,  (in 
XupT.  p.  139.  ed.  Fran.  1620.)  speaking  of  a  man  who  felt  the 
heat  of  the  sun  too  much  for  him,  says  that  he  put  off,  tox 
Xiruiva,  T03  i/jiaTtoy,  his  vestcoat  also  with  his  cloak. 

30.  Ask  them  not  again.]    Or,  do  not  beg  them  off.     This 
probably  refers  to  the  way  in  which  the  tax-gatherers  nnd 
Roman  soldiere  used  to  spoil  the  people.     "  When  such  har- 
pies as  these  come  upon  your  goods,  suffer  the  injury  quietly, 
leaving  yourselves  in  the  hand  of  God  rather  than  attempt 
even  to  beg  off  what  belongs  to  you,  lest  on  their  part  they  be 
provoked  to  seize  or  spoil   more,  and  lest  you  be  irritated  to 
sue  them  at  law,  which  is  totally  opposite  to  the  spirit  and 
letter  of  the  Gospel ;  or  to  speak  bad  words,  or  indulge  wrong 
tempers,  which  would  wound  the  spirit  of  love  and  mercy.'' 
Of  such  as  these,  and  of  all  merciless  creditors,  who  even  stll 
the  tools  and  bed  of  a  poor  man,  it  may  be  ever  truly  said, 
l^ristius  h  lud  illis  monstrum,  nee  strvior  ulla 
Pestis  el  ira  deum  Stygiis  sese  extulit  undis. — 
Diripimit  dapes,  contactuque  omniafmdant 

Immundo. Virg.  .^n.  iii.  ver.  214. 

"Monsters  more  fierce  offended  heaven  ne'er  sent 
From  hell's  abyss,  for  human  punishment. — 
They  snatrh  the  meat,  defiling  all  they  find." — Drvden. 
However,  it  .s  probable  that  what  is  here  spoken  relates  to 
requiring  a  tb'ng  speedily  that  had  been  lent,  while  the  rea- 
son for  borron.n{T  it  still  continues.     In  Ecclus.  xx.  15.  it  is  i\ 
part  of  tlio  character  of  a  very  bad  man,  that  to-day  he  lend- 
eth,  and  tomor'ow  will  he  ask  it  again.    From  the  27th  to  the 
30th  verse,  our  '.dessed  Lord  gives  us  directions  how  to  treat 
our  enemies,  i.  Wish  them  well.  2.  Do  them  good.  3.  Speak 
as  well  of  them  as  possible.  4.  Be  an  instrument  of  procuring 
them  good  from  others  :  use  your  influence  in  their  behalf. 

5.  Suffer  patiently  from  them  contempt  and  ill   treatment. 

6.  Give  up  yoar  goods  rather  than  lose  your  meekness  and 
charity  towards  them.  The  retaliation  of  those  who  hearken 
not  to  their  own  passion  but  to  Christ,  consists  in  doing  more 
good  than  they  receive  eril.  Ever  since  our  blessed  Saviour 
suffered  the  .Iev.-s  to  take  away  his  life,  it  is  by  his  patience 
that  wo  must  regulate  our  own.     Quesnel. 

32.  For  sinners  also  love  those  that  love  them.]  I  believe 
the  word  afiaf/rii>\ot  is  used  by  St.  Luke,  in  the  same  sense  in 
which  reXijvai,  tax-gatherers,  is  used  by  St.  Matthew,  chap. 
V.  46,  47.  and  signifies  lieathens ;  not  only  men  who  hate  no 
religion,  but  men  who  acknowledge  none.  The  religion  of 
Christ  not  only  corrects  the  errors,  and  reforms  the  disorders 
of  the  fallen  nature  of  man:  but  raises  it  even  above  itself — 
it  brings  it  near  to  God ;  and,  by  universal  love,  leads  it  to 
frame  its  conduct  according  to  that  of  the  sovereign  Being. 
"  A  man  should  tremble,  who  finds  nothing  in  his  life  besides 
the  external  part  of  religion,  but  what  may  be  found  in  tha 
lifeofa  Turk  or  a  heathen."  The  Gospel  of  the  grace  of  €od  pu- 
rifies and  renews  the  heart,  causing  it  to  resemble  that  Christ 
through  whom  the  grace  came.    See  the  note  on  chap.  vii.  37. 

34.  Of  whom  ye  hope  to  receive]  Or,  whom  ye  expect  to 
return  it.  "To  make  our  neighbour  purchase,  in  any  way, 
the  assistance  which  Ave  give  him,  is  to  profit  by  his  misery; 
and  by  laying  him  under  obligations  which  we  expect  him  in 
some  way  or  other  to  discharge,  we  increase  his  wretciiednesa 
under  the  pretence  of  relieving  it." 
201 


Christ  preanhes 


ST.  LUKE. 


to  the  mvltitudes. 


36  '  Be  ye  therefore  merciful,  as  your  Father  also  is  mer- 
ciful. ,  ,  ,        , 

37  I:  .lut'.ge  not,  and  ye  shall  not  be  judged  ;  condemn  not,  ana 
ye  shall  not  be  condemned  :  forgive,  and  ye  shall  be  forgiven  : 

3S  "  Give,  and  it  shall  be  given  unto  you ;  good  measure,  press- 
ed down,  and  shaicen  together,  and  runnmg  over,  shall  men 
give  into  your  ^  bosom.  For  "  with  the  same  measure  tliat  ye 
mete  witlial,  it  shall  be  measured  to  you  again.        ^,.    ,  ,     , 

39  And  h"  spal^e  a  parable  unto  them,  '  Can  the  blind  lead 
the  blind  »  shall  they  not  both  fall  into  the  ditch  ■? 

40  «  The  disciple  is  not  above  his  master;  but  every  one  •■•  that 
is  perfect  shall  be  as  his  master.  ,     ,      .,      , 

41  i  And  why  beholdest  thou  the  mote  that  is  in  thy  brother  s 
eye  but  perceivest  not  tlie  beam  that  is  in  thine  own  eye  ) 

42'Either  how  canst  thou  say  to  thy  brother,  Brother,  let  me 
pull  out  the  mote  that  is  in  thine  eye,  when  thoii  thyself  be- 
holdest not  the  beam  that  is  in  thine  own  eye  !  Thou  hypocrite, 
k  cast  out  first  the  beam  out  of  thine  own  eye,  and  then  shalt 
thou  see  clearly  to  pull  ©ut  the  mote  that  is  in  thy  brother's 
eye. 

»  Matt  5.  «.— b  Matt.  7.  1.— c  Prov.  19.  Vl.—i  Psa.  79. 13.— e  Matt.  7.  2.  Mark  4 
24  lame's  2  111 —f  Matt.  IS.  14.— »  Malt.  10.  24.  John  13.  16.  &  15.20.— h  Or,  shall 
he'perfecle.l  aa  hia  mastcr.-i  Matt.  7.  3. 


43  1  For  a  good  free  bringeth  not  forth  corrupt  fruit ;  neither 
doth  a  corrupt  tree  bring  forth  good  fruit. 

44  "For  every  tree  is  known  by  his  own  frvtit.  Forof  thorns  men 
do  not  gatlier  figs,  nor  of  a  bramble-bush  gather  they  -'grapes. 

45  "  A  good  man  out  of  the  good  treasure  of  his  heart  bringeth 
forth  tiiat  which  is  good ;  and  an  evil  man  out  of  the  evil  trea- 
sure of  his  heart  bringelh  fortli  tliat  wiiich  is  evil :  for  p  of  the 
abundance  of  tlie  heart  his  month  speaketh. 

46  1'  1  And  v.hy  call  ye  me,  Lord,  Lord,  and  do  not  the  things 
which  I  say  ? 

47  '  Whosoever  cometh  to  me,  and  heareth  my  sayings,  and 
■doeth  them,  I  will  sliow  you  to  whom  he  is  like  : 

48  He  is  like  a  man  which  built  a  house,  and  digged  deep, 
and  laid  tlie  foundation  on  a  rock  :  and  when  the  Hood  arose, 
the  stream  beat  vehemently  upon  that  house,  and  could  not 
shake  it :  for  it  was  founded  upon  a  rock. 

49  But  he  that  lieareth,  and  doeth  not,  is  like  a  man,  that, 
without  a  foundation,  built  a  house  upon  the  earth ;  against 
which  the  stream  did  beat  vehemently,  and  immediately  it 
fell :  and  the  ruin  of  that  house  was  great. 

•  k  Sec  Pr0v.m7.-l  Malt,  7  16,  17— m  Matt.  13.  33.— n  Or.  a  jrape.— o  Malt.  12. 
Si.-i)  Matt.  12  34.— q  Mai.  I  6.  Malt.  7.  21.  &,  SS.  U.  Chap.  13.  26.- r  Matt.  7.  24. 
Job  27  8     Ecrli.s.  40. 13.     Heb- 10  26.     James  1.  23. 


35.  Love  ye  your  erifinies]  This  is  the  most  sublime  pre- 
cept ever  delivered  to  man :  a  false  religion  durst  not  g  ve  a 
precept  of  this  nature,  because,  without  supernatural  influ- 
ence, it  must  be  for  ever  impracticable.  In  these  words  of 
our  blessed  Lord,  we  see  the  tenderness,  sincerity,  extent, 
disinterestedness,  pattern,  and  issue,  of  the  love  of  God  dwcll- 
inj;  in  man  :  a  religion,  which  has  for  its  foundation  the  union 
of  God  and  man  in  the  same  person,  and  the  death  of  this  au- 
gust being  for  his  enemies  :  which  consists  on  earth  in  a  re- 
conciliation ^f  tlie  Creator  with  his  creatures,  and  which  is  to 
subsist  in  heaven  only  in  the  union  of  the  members  wi!h  the 
head  :  could  such  a  religion  as  this  ever  tolerate  hatred  ui  t!ie 
soul  of  man  even  to  his  most  inveterate  foe  1 

Lend,  hcriingfor  nothing  again]  M.ri6tv  avcXTrigovre;.  The 
rabbins  say,  he  who  lends  without  vsury,  God  shall  consider 
him  as  having  observed  every  precept.  Bishop  Pearce  tliinks, 
that  instead  of  jxn&tv,  we  should  read  uniiva  with  tlie  Syriac, 
latter  Arabic,  and  latter  Persic ;  and  as  a-7Tt\tnlt.iv  signli>s  to 
despair,  or  cause  to  despair,  the  meaning  is  not  cutting  off 
the  hope  (of  longer  life)  of  any  man,  neminis  speni  ainpu- 
tantes,  by  denying  him  those  things  which  he  requests  now, 
to  preserve  him  from  perisliing. 

36.  Be  ye  there/ore  merciful]  Or,  compassionate ;  niKrio- 
fwvc^,  Uom  oiKTOi',  commiseration,  which  etymologists  derive 
from  UKM,  to  give  place,  yield,  because  we  readily  concede 
those  things  which  are  necessary  to  them  whom  we  commi- 
serate. As  God  is  ever  disposed  to  give  all  necessary  help  •'  nd 
support  to  those  who  are  miserable;  so  his  followers,  1  .Hng 
influenced  by  the  same  spirit,  are  easy  to  be  entreated,  md 
are  at  all  times  ready  to  contribute  to  the  uttermost  of  tlieir 
power  to  relieve  or  remove  the  miseries  of  the  distresseti.  A 
merciful  or  compassionate  man  eas(7(/ forgets  injuries  ;  var- 
dons  them  without  being  solicited,  and  does  not  permii  re- 
peated returns  of  ingratitude  to  deter  him  from  doing  g'lod, 
even  to  the  unthankful  and  the  unholy.     See  on  Matt.  v.  7. 

37.  Judge  not]  See  on  Matt.  vii.  1.  "How  great  is  the 
goodness  of  God  in  being  so  willing  to  put  our  own  judgment 
into  our  hands,  as  to  engage  himself  not  to  enter  into  judg- 
ment with  us ;  provided  we  do  not  usurp  the  right  which  be- 
longs solely  to  him  in  reference  to  others." 

Condemn  not]  "  Mercy  will  ever  incline  us  not  to  condemn 
those  unmercifully  whose  faults  are  certain  and  visilile:  to 
lessen,  conceal,  and  excuse  them  as  much  as  we  can  without 
prejudice  to  truth  and  justice  ;  and  to  be  far  from  aggravating, 
divulging,  or  even  desiring  them  to  be  punished." 

Forgive]  The  mercy  and  compassion  which  God  recom- 
mends, extend  to  the  forgiving  of  all  the  injuries  we  liave 
received,  or  can  receive.  To  imitate  in  this  the  mercy  of  God, 
is  not  a  mere  counsel;  since  it  is  proposed  as  a  necissary 
mean,  in  order  to  receive  mercy.  What  man  has  to  forgive 
in  man  is  almost  nothing:  man's  debt  to  God  is  infinite. 
And  who  acts  in  this  matter  as  if  he  wished  to  receive  "merry 
at  the  hand  of  God  !  The  spirit  of  revenge  is  equally  desti- 
tute of  faith  and  reason. 

38.  Gire.  and  it  shall,  he  given]  "  Christian  charity  will 
make  no  difliculty  in  giving  that  which  eternal  truth  pro- 
mises to  restore.  Let  us  give,  neither  out  of  mere  human 
generosity,  nor  out  of  vanity,  nor  from  interest,  but  for  the  sake 
of  God,  if  we  would  have  him  place  it  to  account.  There  i;i  no 
such  thing  as  true  unmixed  generosity  but  in  God  only  :  be- 
cause there  is  none  but  hiin  who  receives  no  advan'.ago 
from  his  gifts,  and  because  he  engaijes  himself  to  puy  tliesp 
debts  of  his  creatures  with  an  excessive  interest.  So  great  is 
the  goodness  of  God,  that  when  he  might  have  alisolutely 
commanded  us  to  gire  to  our  neighbour,  lie  vouchsafes  to  in- 
vite us  to  this  duty  by  the  prospect  of  a  reward,  and  to  im- 
pute that  to  us  as  a  desert,  whicli  he  has  a  right  to  exact  of  ns 
by  the  title  of  his  sovereignty  over  our  persons  and  estates." 

Men  live  in  such  a  state  of  social  union  as  renders  mutual 
help  necessary;  and  as  self-interest,  jiride,  and  other  corrupt 
passions,  mingle  themselves  ordinarily  in  tlieir  commerce, 
they  cannot  fail  of  offending  one  another.  In  civil  society 
men  must,  in  order  to  taste  a  little  tranquillity,  resolve  to  bear 
something  from  their  neighbours ;  they  must  suffer,  pardoJi, 
202 


and  give  up  many  things;  without  doing  which,  they  must 
live  in  such  a  state  of  continual  agitation  as  will  render  life 
itself  insupportable.  Without  this  giving  and  forgiving 
spirit  there  will  be  nothing  in  civil  society,  and  even  in  Christ- 
ian congregations,  but  divisions,  evil  surmisings,  injurious 
discourses,  outrages,  anger,  vengeance,  and  in  a  word,  a  total 
dissolution  of  the  mystical  body  of  Christ.  Thus  our  interest 
in  botli  worlds  calls  loudly  upon  us  to  give  and  to  forgive. 

Bosom]  KoAttoc,  or  lap.  Almost  all  ancient  nations  wore 
long,  wide,  and  loose  garments  :  and  when  about  to  carry  any 
thing  which  their  hands  could  not  contain,  they  used  a  fold  of 
their  robe  in  nearly  the  same  way  as  women  here  use  their 
aprons.  'I'he  phrase  is  continually  occurring  in  the  best  and 
purest  Greek  writers.  The  following  example  from  Hero- 
dotus, b.  vi.  may  suffice  to  show  the  propriety  of  the  inter- 
pretation given  above,  and  to  expose  the  ridiculous  nature  of 
tovetousness.  "When  CrcEsus  had  promised  to  Alcmeon  as 
much  gold  as  he  could  carry  about  his  body  at  once  ;  in  order 
to  improve  the  king's  liberality  to  the  best  advantage,  he  put 
on  a  very  icide  tunic  (x'diova  iieyaii)  leaving  a  great  space  in 
the  EosoM,  koXttov  (iabvii,  and  drew  on  the  largest  buskins  he 
could  find.  Being  conducted  to  the  treasury,  he  sal  down  on 
a  great  heap  of  gold,  and  first  filled  the  buskins  about  his  legs 
with  as  much  gold  as  they  could  contain,  and  having_/j//ed  his 
whole  BOSOM,  KoX-ov,  loaded  his  hair  with  ingots,  and  put 
several  pieces  in  his  mouth,  he  walked  out  of  the  treasury,"  dic. 
What  a  ridiculous  figure  must  this  poor  sinner  have  cut,  thus 
heavy  laden,  with  gold,  and  the  love  of  7noney  !  See  many 
other  examples  in  Kyp/ce  and  Rapheliua.  See  also  Psal. 
cxxix.  7.  Prov.  vi.  27.  xvii.  23. 

The  same  measure  that  ye  mete  withal,  it  shall  be  measured 
to  you  again.]  The  same  words  we  find  in  the  .Jerusalem 
Targum  on  Gen.  xxxviii.  26.  Our  Lord  therefore  lays  down 
a  maxim  which  themselves  allowed. 

39.  Can  the  blind  lead  the  blindl]  This  appears  to  have 
been  a  general  proverb,  and  to  signify  that  a  man  cannot 
teach  wliat  he  does  not  understand.  This  is  strictly  true  in 
spiritual  matters.  A  man  who  is  not  illuminated  from  above, 
is  utterly  incapable  of  judging  concerning  spiritual  things ; 
and  wholly  unfit  to  be  a  guide  to  others.  Is  it  possible  that  a 
person  who  is  enveloped  with  the  thickest  darkness,  should 
dare  either  to  judge  of  the  state  of  others,  or  attempt  to  lead 
them  in  that  path  of  which  he  is  totally  ignorant !  If  he  do, 
must  nut  his  judgment  be  rashness,  and  his  teaching  folly  T 
and  does  he  not  endanger  his  own  soul,  and  run  the  risk  of 
falling  into  the  ditch  of  perdition  himself,  together  with  the  un- 
happy objects  of  his  religious  instruction "! 

40.  Every  07te  that  is  perfect]  Or,  thoroughly  instructed, 
KaTrtpriafievos  ■ — from /c.ra/jnj'w,  to  adjust,  adapt,  kiiit  toge- 
ther, restore,  or  put  in  joint.  '  The  noun  is  used  by  the  Greek 
medical  writers,  to  signify  the  reducing  a  luxated  or  disjoint- 
ed limb.  It  sometimes  signifies  to  repair,  or  mend,  and  in  this 
sense  it  is  applied  to  broken  nets,  Matt.  iv.  21.  Mark  i.  19.  but 
in  this  place,  and  in  Heb.  xiii.  21.  2  Tim.  iii.  17.  it  means  cow- 
plete  instruction  and  information.  Every  one  who  is  tho- 
roughly instructed  in  divine  things,  who  has  his  heart  united 
to  God  ;  whose  disordered  tempers  and  passions  are  purified, 
and  restored  to  harmony  and  order ;  every  one  who  has  in 
him  the  mind  that  was  iii  Christ,  though  he  cannot  be  above, 
yet  will  be  as  his  teacher  ;  holy,  harmles.s,  undefiled,  and  se- 
parate from  sinners. 

"  The  disciple  who  perfectly  understands  the  rules,  and 
sees  the  example  of  his  master,  will  think  it  his  business  to 
tread  exactly  in  his  steps,  to  do  and  suffer  upon  like  occasions 
as  his  master  did:  antl  so  he  will  be  like  his  master."  Whitby. 

41.  And  n-hy  beholdest  thoji  Ihe-mole]  See  this  explained  on 
Matt.  vii.  3—5. 

43.  Corrupt  fruit]  Kapvov  aanpov,  literally,  rotten  fruit: 
but  liere  it  means,  such  fruit  as  is  unfit  for  use.  See  on  Matt, 
vii.  17—20 

45.  A  good  man]    Pee  on  Matt.  xii.  35. 

46.  Laid,  Lord]  God  judges  of  the  heart,  not  by  irords,  but 
by  works.  A  giod  servant  never  disputes,  speaks  little,  and 
always  follows  his  work.    Such  a  servant  a  real  Christian  is  : 


TVic  widow^s  son 


CHAPTER  VII. 


raised  from  the  dead. 


such  is  a  faithful  minister,  always  intent  either  on  the  work 
of  his  own  salvation,  or  that  of  his  neighbour ;  speaking  more 
to  God  than  to  mf^n  ;  and  to  these  as  in  the  presence  of  God. 
The  tongue  is  fitly  compirod  by  otie  to  a  pinnp,  which 
empties  the  heart,  but  neither7f//.s  nor  cleanse.-i  it.  The  love 
of  God  is  a  hidden  spring,  wliich  supplies  the  heart  continual- 
ly, ;ind  never  permits  it  to  be  dry  or  unfruitful.     Qicesnel. 

4".  I  will  show  i/oii]  Xnoiti^M,  I  will  show  you  plainly.  I  will 
enable  you/«//i/  to  comprehend  mv  meaning  on  this  subject  by 
the  following  parable.     See  this  word  e.vplained  Matt.  iii.  7. 

4S.  He  is  like  a  man,  &c.]    See  on  Matt.  vii.  24—27. 

49.  'J'he  ruin  of  that  housp.  irr/s  great]  On  this  passage, 
father  Quesnel,  who  was  a  most  rigid  predestinarian,  makes 


tlie  following  judicious  remark.  "  It  is  neither  by  the  specu- 
lations of  astrologers,  nor  by  the  Calvinian  assurance  of  pre- 
destination, that  we  can  discover  what  will  be  our  portion  for 
ever:  but  it  is  by  the  e.xamination  of  our  heart,  and  the  con- 
sideration of  our  life,  that  we  may  in  some  measure  prognos- 
ticate our  eternal  state.  Without  a  holy  heart  and  a  holy  life, 
all  is  ruinous  in  the  hour  of  temptation,  and  in  the  day  of 
wrath."  To  this  may  be  added.  He  that  believeth  on  the  Son 
of  God,  hath  the  witness  in  himself  :  1  .lohn  v.  10. 

The  sui'Jects  of  this  chapter  have  been  so  amply  explained 
and  enforced  in  the  parallel  places  in  .Matthew,  to  which  the 
reader  has  been  already  referred,  that  there  appears  to  be  no 
necessity  to  make  any  additional  observations. 


CHAPTER  VII. 

Christ  heals  the  servant  of  a  centurion,  teho  is  commended  for  his  faith,  I— 10.  Raises  a  widow's  son  to  life  at  Nain  11—17 
John  Baptist  hears  of  his  fame,  and  sends  two  of  his  disciples  to  inquire  whether  he  was  the  Christ  16—23  'Christ's 
character  of  John,  24—30.  The  obi.-ttnate  bhndtiess  and  capriciousness  of  the  Jews,  31—35.  A  Pharisee  invites  him  into 
his  house,  where  a  woman  anoi  nts  his  head  with  oil,  and  washes  his  feel  with  her  tears,  36— 3S  The  Pharisee  is  offended 
/A  M  403^"'"''  reproves  him  by  a  parahle,  and  vindicates  the  woman,  40—46;  and  pronounces  her  sinsforgiven  17— 50 


(A.  M.  4031.     A.  D.  27.    An.  Olymp.  CCI.  3.) 

NOW  when  he  had  ended  all  his  sayings  in  the  audience  of 
the  people,  '  he  entered  into  Capernaum. 

2  And  ba  certain  centurion's  servant,  who  was  dear  unto 
him,  was  sick,  and  ready  to  die. 

3  And  when  he  heard  of  .lesus,  he  sent  unto  him  the  elders 
of  the  Jews,  beseeching  him  '  that  he  would  come  and  heal 
his  servant. 

4  And  when  they  came  to  .Icsus,  they  besought  him  instantly, 
saying,  <i  That  he  was  worthy  for  whom  he  should  do  this  : 

5  For  he  lovelh  our  notion,  and  he  hath  built  us  a  svnagogue. 

6  Then  Jesus  went  with  them.  And  when  he  was  now  not 
far  from  the  house,  the  centurion  sent  friends  to  him.  saying 
unto  him,  Lord,  trouble  not  thyself:  for  I  am  not  worthy  "that 
thou  shouldest  enter  under  my  roof: 

7  Wherefore  neither  thought  I  my.self  worthy  to  come  unto 
thee  :  but  say  in  a  word,  and  my  sei-vant  .shall  be  healed. 

8  For  I  also  am  a  man  set  under  authority,  having  under  me 
soldiers,  and  I  siy  tmto^one.  Go,  and  hego'th  ;  and  to  another. 
Come,  and  liecouieth;  andtomyservant,  dothis,  and  hedoethiV. 

9  When  Jesus  heard  these  thing;;,  he  marvelled  at  him,  and 
turned  him  about,  and  said  unto  the  people  that  followed  him, 
I  say  unto  you,  I  have  not  found  so  great  faith,  no,  not  in  Israel. 

10  .\nd  they  thnt  were  sent,  returning  to  the  house,  foimd  the 
servant  whole  tliat  had  been  sick. 

11  ^'  .\nd  it  came  to  pass  the  day  after,  that  he  went  into  a 

a  Ma:i   8  5.     .Inhn  4.  4(5— SU-b  a  Kin;3  5.  l.—c  Mark  5  23. -U  Rev.  3.  4.-C  Or. 


NOTES. — Verse  2.  A  certain  centurion's  servant]  See  this 
miracle  e.xplained  on  Matt.  viii.  5 — 13. 

3.  Elders  of  the  Jews]  These  were  either  magistrates  in 
the  place,  or  the  eWe;sof  the  synosogiie,  which  the  centurion 


city  called  Nain  ;  and  many  of  his  disciples  went  with  him, 
and  much  people. 

12  Now  when  lie  came  nigh  to  the  gate  of  the  city,  behold, 
there  was  a  dead  man  carried  out,  the  only  son  of  his  mother, 
and  she  was  a  widow :  and  much  people  of  the  city  was  with 
her. 

13  And  when  the  Lord  saw  her,  he  had  compassion  on  hor, 
and  said  unto  her.  Weep  not. 

14  And  he  came  and  touched  the  f  bier :  and  they  that  bare  him, 
stood  still.    And  he  said.  Young  man,  I  say  unto  thee,  «  Arise. 

15  And  he  that  was  dead  sat  up,  and  began  to  speak.  And  he 
delivered  him  to  his  mother. 

16  h  And  there  came  a  fear  on  all :  and  they  glorified  God, 
saying,  ■  That  a  great  prophet  is  risen  up  among  us;  and, 
k  That  God  hath  visited  his  people. 

17  And  this  rumour  of  him  went  forth  throughout  all  Judca, 
and  throughout  all  the  region  round  about. 

13  ^  >  And  the  di.«ciplesof  John  showed  himof  all  these  thing.s. 

19  And  John  calling  unto  him  two  of  his  disciples,  sent  them 
to  Jesus,  saying,  Art  thou  he  that  should  come  (  or  look  wo  for 
anotlierl 

20  When  the  men  were  come  unto  him,  they  said,  .lohn  T^ap- 
tist  hath  sent  us  unto  thee,  saying.  Art  thou  he  that  shou'u 
come  .'  or  look  we  for  another  1 

21  And  in  the  same  hour  he  cured  many  of  their  infirmities 
.  ■?o^"  ?■,'',''■    '''""•4''— hChl.K-.—iChai.l'J.    John 


ratio  publiccB  sanitalis,  gu(B  tnultiim  leedi  solet  aura  sepul- 
chrorum  .•— and  this  the  health  of  the  public  requires,  which 
is  greatly  injured  by  the  effluvia  from  the  graves."— J?o,'J?ji. 
mnller.     From  long  observation  I  can  attest,   that   churches 


hadbuilt,ver.  5.  He  sent  tliese,  probably  because  he  was  afraid  i  and  chapels  situated    in    grave-yards,  and  tho^e  e<;iieciariV 

to  come  to  Christ  himself,  not  being^a  Jew,  either  by  nation    within  whose  walls  the  dead  are  interred,  are  perfectly  ui'i- 

i_  .,  ,,..-._._:,,..,         V  wholesome  :  and  many,  by  attending  such  places,  arc  short 

ening  their  passage  to  the  house  appointed  for  the  livin 


or  religion.  In  the  parallel  place  in  Matthew,  he  is  represent- 
ed as  coming  to  Christ  himself;  but  it  is  a  usual  form  of 
speech  in  all  nations,  to  attribute  the  act  to  a  person,  which 
is  done,  not  by  himself,  but  by  his  authority. 

5.  He  lovetii  our  nation]     He  is  a  warm  friend  tothe  Jews  ; 
and  has  given  a  full  proof  of  his  afTeciion  to  them,  in  building 


What  increases  the  iniquity  of  this  abominable  and  dcadfy 
work,  is,  that  the  burying  grounds  attached  to  many  churches 
and  chapels,  are  made  a  source  of  private  gain.  The  whole 
of  this  preposterous  conduct   is  as  indecorous  and  unhealthy, 


them  a  synagogue.  This  he  had  done  at  his  own  proper  ,  as  it  is  pro/«ne.  Every  man  should  know,  that  the  ^os  whidi 
charges;  having  no  doubt  employed  his  own  men  in  the  work,  is  disensaged  from  putrid  flesh,  and  particularly  from  a  hu- 
10.  round  the  servatit  w/w'e]  This  cure  was  the  effect  of  man  body,  is  not  only  unfriendly  to,  but  destructive  of  animal 
tiie  faith,  prayer,  and  humility  of  the  centurion;  through  I  life.  Superstition  first  introduced  a  practice,  which  sclf-in- 
which  the  almighty  energy  of  .Tesus  Christ  was  conveyed  to    terest  and  covetousness  continue  to  maintain 


the  sick  man.  But  these  vei-y  eraces  in  the  centurion'  were 
the  products  of  grace.  It  is  God  himself,  who  by  the  gifts  of 
his  mercy  disposes  the  soul  to  receive  its  cure;  and  nothing 
can  contribute  to  the  rereption  of  his  grace,  but  what  is  the 
fruit  of  grace  itself  The  apostle  says,  The  grace  of  God 
tliat  bringpth  salvation  hath  appeared  unto  all  men,  Tit.  ii. 
11.  It  should  therefore  be  our  concern  not  to  resist  the  ope- 
rations of  this  grace  :  for  though  we  cannot  endue  oui-selves 
with  any  gracious  disposition,  yet  we  can  quench  the  Spirit, 
by  whose  agency  these  are  produced  in  the  soul.  The  centu- 
rion had  not  received  the  grace  of  God  in  vain. 

n.  Nain]  A  small  city  of  Galilee,  in  the  tribe  of  Issachar. 
According  to  Eusebius,  it  was  two  miles  from  Mount  Tabor 
southward ;  and  near  to  Endor.  ' 

12.  Carried  out]  The  .lews  always  buried  their  dead  with- 
out the  city,  except  those  of  the  family  of  David 


No  bury- 

Ingplaces  should  be  tolerated  within  cities  or  towns;  much        .„.  ...„  ..^  ......  „„„„,„  ,.„„.c  ,      .  ,,ai  i^ 

less  in  or  about  churches  and  chapels.    This  custom  is  exces-  '  thou  the  promised  MeVfah"?  Fee  on  Matt.'xL  3 


For  a  gener.ll  improvement  of  all  the  circumstances  of  this 
miracle,  see  the  end  of  tlie  cliantcr. 

16.  God  hath  visited  his  people]  Several  MSS.  and  Versions 
add  fij  ayadov,  for  ^oorf.— Sometimes  God  visited  his  people 
in  the  wny  of  jtidgment,  to  consume  tl.eni  in  their  transgres- 
sions :  but  it  was  now  plain,  that  he  had  visited  them  in  the 
most  tender  compassion  and  mercy.  This  seems  to  have  been 
added  by  some  ancient  copyist,  bv  wav  of  explanation. 

IS.  The  disciples  of  John  showed  him,  &c.]  It  is  very  likelv, 
that  .Tohn's  disciples  attended  the  ministry  of  our  Lord  at  par- 
ticular times  :  and  this,  we  may  stippose,  was  a  common  case 
among  the  disciples  of  different  Jewish  teachers.  Though 
bigoti-y  existed  in  its  most  formidable  shape  between  the 
Jeics  and  Samaritans,  yet  we  do  not  find  that  it  had  any 
place  between  Jews  and  Jews,  though  they  were  of  diflerent 
sects,  and  attached  to  different  teachers. 

19.  Art  thou  he  that  should  come  7]   That  is,  to  save.    Art 


sively  injurious  to  the  inhabitants;  and  especially  to  those 
Who  frequent  public  worship  in  such  chapels  and  churches. 
God,  decency,  and  health,  forbid  this  shocking  abomination. 

On  the  impropriety  of  burying  in  towns,  churches,  and  cha- 
pels, take  the  following  testiniorTies  :  Extra  vrhcm  soliti sunt 
alii  mortuos  sepe'ire  :  Nos  Christiani.  eos  non  in  urhes  so- 


Some  have  thought  that  this  character  of  our  Lord,  o  coxo- 
/itvoj,  he  trho  cometh,  refers  to  the  prophecy  of  Jacob,  Gen. 
-xlix.  10.  where  he  is  called  nV^tr  Shiloh,  which  Grotius  and 
others  derive  from  r^v  shalarh,  he  sent  :  hence,  as  the  time 
of  the  fulfilment  of  the  prophecy  drew  nigh,  he  was  termed 
he  who  cometh,  i.  e.  he  who  is  just  now  ready  to  make  his  ap- 


lum,aed  et  in  templa  recepimus,  quo  fit  ut  mulli  fa:tore  ni-  \  pearance  in  Judea.  In  Zach.  ix.  9.  a  similar  phrase  is  used, 
»ms/^reeTOH!//ienr!Ar.— ScHOETTGEN.  "  Others  were  accus-  '  BcAo/rf,  My  A-in^-  cometh  unto  thee— having  SAj.VATtos. 
tomea  to  bury  their  dead  without  the  city :  We  Christians,  not  This  is  meant  of  the  .Messiah  only  ;  therefore  I  think  the  words 
only  bury  them  icithm  our  cities,  but  receive  them  even  inio  '  to  save,  are  necessarily  implied 

our  churches !  hence  many  nearly  lose  their  lives  through  the  I  21.  Infirmities  and  plagues]  The  following  judicious  note 
rw'°K^J.-  "^'?'  "^"^^  ^^^  •'*'^^  ^"^  °^^^^  people  had  ■  from  Bp.  Pearce,  is  worthy  of  deep  attention  :  "Lukemen- 
tneir  Durying  places  without  the  city  -.—Et  certe  ita  postulat  '  tions  here  voaoi,  [tas-tycs  leprosias,  and  Trvcvuara  itovripa,  i.  e. 

203 


Otris^s  character  of  John. 


ST.  LUKE. 


A  woman  anoints  our  Lora 


end  plagues,  and  of  evil  spirits ;  and  unto  many  that  were 
■blintf  he  gave  sight. 

22  '  Then  Jesus  answering  said  unto  them,  Go  your  way,  and 
tell  Jolin  wliat  things  ye  liave  seen  and  heard  ;  ''how  that  the 
blind  see,  the  lame  walk,  the  lepers  are  cleansed,  the  deaf 
hear,  the  dead  are  raised,  '  to  the  poor  the  Gospel  is  preached. 

23  And  blessed  is  he,  wliosoever  shall  not  be  offended  in  me. 

24  H  d  And  when  the  messengers  of  John  were  departed,  he 
began  to  speak  unto  the  people  concerning  John,  Wliat  went 
ye  out  into  the  wilderness  for  to  see  ?  A  reed  shaken  with  the 
wind  ? 

25  But  what  went  ye  out  for  to  see  7  A  man  clothed  m  soft 
raiment  ?  Behold,  they  which  are  gorgeously  appaicUed,  and 
live  delicately,  are  in  king's  courts. 

26  But  what  went  ye  out.  for  to  see  1  A  prophet  1  Yea,  I  say 
unto  you,  and  much  more  than  a  prophet. 

27  TIks  ks  /w,  of  whom  it  is  written,  ^  Behold,  i  send  my  mes- 
senger before  thy  face,  which  shall  prepare  thy  way  before  thee. 

28  For  I  say  unto  you.  Among  those  that  are  born  of  women, 
there  is  not  a  greater  prophet  than  John  the  Baptist :  but  he 
that  is  least  in  the  kingdom  of  God  is  greater  than  he. 

29  And  all  the  people  that  heard  kim,  and  the  publicans,  jus- 
tified God,  f  being  baptized  with  the  baptism  of  John. 

30  But  the  Pharisees  and  lawyers  s  rejected  ^  the  counsel  of 
God  ■  against  themselves,  being  not  baptized  of  him. 

31  n  And  the  Lord  said,  kWhereunto  then  shall  I  liken  the 
men  of  this  generation  ■?  and  to  what  are  they  like  ? 

iMiUt.  11.  5— bisa.  35.  5.— cCh.4.1S.— J  Matt,  ii.7.— e  Mai.  3.1.— f  Matt.  3.  5. 
Ch.  3.  18.— E  Or,  frustratej.— li  Acts  i>0.  27. 


diseases,  or  iii  habits  of  body,  sores  or  lamenesses,  and  evil 
spirits  ;  from  whence  we  may  conclude,  that  evil  spirits  are 
reckoned  hy  him  (who  speaks  of  distempers  with  more  ac- 
curacy than  the  other  evangelists)  as  things  different  from 
any  disorders  of  the  body,  included  in  the  two  former  words." 

IJnta  many  that  were  blind  he  gave  sight.]  Rather,  he  kind- 
ly gave  sight — exapiaaTO  TO  j3\cTTeiv ;  or,  he  graciously  gave 
sight.  This  is  the  proper  meaning  of  the  original  words.  In 
all  his  miracles,  Jesus  showed  the  tenderest  mercy  and  kind- 
ness :  not  only  the  cure,  but  the  manner  in  which  he  per- 
formed it,  endeared  him  to  those  who  were  objects  of  his  com- 
pa.ssionate  regards. 

22 — 28.  See  these  verses  explained  at  large,  on  Matt,  xi.  4 — 15. 

29.  Justified  God]  Or,  declared  God  to  be  just — efuKaiwaav 
Tii¥  &tov.  The  sense  is  this  :  John  preached,  that  the  divine 
wrath  was  coming  upon  the  Jews,  from  which  they  might 
flee  by  repentance,  chap.  iii.  7.  The  Jews,  therefore,  who 
were  baptized  by  him,  with  the  bajptism  of  repentance,  did 
thereby  acknowledge,  that  it  is  hvX  justice  in  God  to  punish 
them  for  their  wickedness,  unless  they  repented,  and  were 
baptized,  in  token  of  it.  Bp.  Pearce  proves,  that  this  is  the 
sense  in  which  the  word  iiKaioi  is  used  here  and  in  Psal.  1.  3. 
compared  with  Job  xxxii.  2.  and  by  this  evangelist  again  in 
chap.  X.  29.  and  xvi.  15. 

30.  Rejected  the  counsel  of  God]  Or,  frustrated  the  will  of 
God — Triv  0ov\r}v  tov  Ocov  TiBcrriaav.  Kypke  says  the  verb 
adereiv  has  two  meanings  :  1.  To  disbelieve  ;  2.  To  despise 
or  disobey  :  and  that  both  senses  may  be  properly  conjoined 
here.  The  will  of  God  was,  that  all  the  inhabitants  of  Judea 
should  repent  at  the  preaching  of  John,  be  baptized,  and  be- 
lieve in  Christ  Jesus.  Now  as  they  did  not  repent,  &c.  at 
John's  preaching,  so  they  did  not  believe  his  testimony  con- 
cerning Christ :  thus  the  jcill,  gracious  counsel,  or  design  of 
God,  relative  to  their  salvation,  was  anmilled  or  frustrated. 
They  disbelieved  liis  promises,  despised  the  Messiah,  and  dis- 
obeyed liis  precepts. 

31.  And  the  Lord  said]  Almost  every  MS.  of  authority  and 
importance,  with  most  of  the  Versions,  omit  these  words.  As 
the  Evangelistaria  (the  books  which  contained  those  por- 
tions of  the  Gospels  which  were  read  in  the  churches)  began 
at  thus  verse,  the  words  were  probably  at  first  used  by  them, 
to  introduce  the  following  parable.  There  is  the  fullest  proof, 
that  they  never  made  a  part  of  Luke's  text.  Every  critic  re- 
jects them.    Bengel  and  Grieshach  leave  them  out  of  the  text. 

32.  Tliey  are  like  unto  children]  See  on  Matt.  xi.  16 — 19.  It 
is  probable  that  our  Lord  alludes  here  to  some  play  or  game 
among  the  Jewish  children,  no  account  of  which  is  now  on 
record. 

35.  Wisdom  is  jiistified,  &c.]  Probably  thb  children  nf  wis- 
dom is  a  mere  Jlebraism  here  for  the  products  or  fruits  of 
wisdom ;  hence  the  Vatican  MS.  one  other,  and  some  Versions, 
have  cpyojv,  works,  instead  of  rcKvoyv,  sons,  in  the  parallel 
place,  Matt.  xi.  19.  True  wisdom  shows  itself  by  its  works ; 
folly  is  never  found  in  the  irise  man's  way,  no  more  than 
wisdom  is  in  the  path  of  a  fool.  Theophylact's  note  on  this 
place  should  not  be  overlooked,  Ei^ocaitoOr),  tovt  'cittiv  cri^triOri, 
Wisdom  is  justified,  that  is,  is  honoured  by  all  her  children. 

36.  One  of  the  Pharisees]  Called  Simoji,  ver.  40.  Tliis  ac- 
count is  considered  by  many  critics  and  commentators  to  be 
the  same  with  that  in  Matt.  xxvi.  6,  &c.  Mark  xiv.  3.  and  John 
xii.  3.  This  subject  is  considered  pretty  much  at  large  in  the 
notes  on  Matt.  xxvi.  6,  &c.  to  which  the  reader  is  requested 
to  refer. 

37.  A  wojnan — which  was  a  sinner]  Many  suppose  that  this 
■woman  had  been  a  notorious  public  prostitute ; — but  this  is 
taking  the  subject  by  the  very  icorst  handle.  My  own  opinion 
.s,  that  she  had  been  a  mere  heathen  who  dwelt  in  this  city, 

probably  Capernaum)  who,  through  the  ministry  of  Christ, 
204 


32  They  are  like  unto  children  sitting  in  the  market-place, 
and  calling  one  to  another,  and  saying.  We  have  piped  unto 
you,  and  ye  have  not  danced ;  we  have  mourned  to  you,  and 
ye  have  not  wept. 

33  For  1  John  the  Baptist  came  neither  eating  bread  nor 
drinking  wine  ;  and  ye  say.  He  hath  a  devil, 

34  The  Son  of  man  is  come  eating  and  drinking  ;  and  ye  say 
Behold,  a  gluttonous  man,  and  a  winebibber,  a  friend  of  publi- 
cans and  sinners! 

35  '"  But  wisdom  is  justified  of  all  her  children. 

36  11  "  And  one  of  tlie  Pharisees  desired  him  that  he  would  eat 
with  him.  And  he  went  into  the  Pharisee's  house,  and  sat 
down  to  meat. 

37  And  behold,  a  woman  in  the  city,  which  was  a  sinner, 
when  she  knew  that  Jes!<s  sat  at  meat  in  the  Pliarisee's  house, 
brought  an  alabaster  box  of  ointment, 

38  And  stood  at  his  feet  behind  hiiyi  weeping,  and  began  to 
wash  his  feet  with  tears,  and  did  wipe  iAem  with  the  hairs  of  her 
head,  and  kissed  his  feet,  and  anointed  them  with  the  ointment. 

39  Now  when  the  Pharisee  which  had  bidden  him,  saw  it,  ho 
spake  within  himself,  saying,  °  This  man,  if  he  were  a  prophet, 
would  have  known  who  and  what  manner  of  woman  this  is 
that  toucheth  him  :  for  she  is  a  sinner. 

40  And  Jesus  answering  said  unto  him,  Simon,  I  have  some- 
what to  say  unto  thee.     And  he  saith.  Master,  say  on. 

41  There  was  a  certain  creditor  which  had  two  debtor  :  the 
one  owed  five  hundred  '  pence,  and  the  other  fifty. 


had  been  before  this  converted  to  God,  and  came  now  to  give 
this  public  testimony  of  hergratitude  to  her  gracious  deliverer 
from  the  darkness  and  guilt  of  sin.  I  am  inclined  to  think 
that  the  original  word,  aiiaprwXog,  is  used  for  heathen  or  Gen- 
tile in  several  places  of  the  Sacred  Writings.  I  am  fully  per- 
suaded that  this  is  its  meaning  in  Matt,  ix.  10,  11,  13.  xi.  19. 
and  x.xvi.  45.  The  son  of  man  is  betrayed  into  the  hands  of 
sinners,  i.  e.  is  delivered  into  the  hands  of  the  heathens,  viz. 
the  Romans,  who  alone  could  put  him  to  death.  See  Mark  ii. 
15,  16,  and  17.  xiv.  41.  I  think  also  it  has  this  meaning  in  Luke 
vi.  32,  33,  34.  xv.  1,  2,  7,  10.  xix.  7.  John  ix.  31.  I  think  no 
other  sense  can  be  justly  assigned  to  it  in  Gal.  ii.  15.  We  who 
are  Jeics  by  nature,  and  not  sinners  of  the  Gentiles.  We 
Jews  who  have  had  the  benefit  of  a  divine  revelation,  know 
that  a  tnan  is  7iot  justified  by  the  icorks  of  the  law,  but  by  the 
faith  of  Christ,  (ver.  16.)  which  other  nations,  who  were 
heathens,  not  having  a  divine  revelation,  could  not  know.  It 
is,  I  think,  likely  that  the  grand  subject  of  the  self-righteous 
Pharisee's  complaint  was  her  being  a  heathen.  As  those  who 
were  touched  by  such  contracted  a  legal  defilement,  he  could 
not  believe  that  Christ  was  a  conscientious  observer  of  the 
law,  seeing  he  permitted  her  to  touch  him,  knowing  who  she 
was ;  or  if  he  did  not  know  that  she  was  a  heathen,  it  was  a 
proof  that  lie  was  no  prophet,  ver.  39.  and  consequently  had 
not  the  discernment  of  spirits  which  prophets  were  supposed 
to  possess.  As  the  Jews  had  a  law  which  forbad  all  iniquity, 
and  they  who  embraced  it  being,  according  to  its  requisitions 
and  their  professions,  saints  ;  and  as  the  Gentiles  had  no  law 
to  restrain  evil,  nor  made  any  profession  of  holiness,  the  term 
aiiaprwXoi,  or  sinners,  v/as  first  with  peculiar  propriety  ap- 
plied to  them,  and  afterward  to  all  others  who,  though  they 
professed  to  be  under  the  law,  yet  lived  as  Gentiles  loithout 
the  law.  Many  suppose  this  person  to  be  the  same  as  Mary 
Magdalene,  but  of  this  there  is  no  solid  proof 

Brought  an  alabaster  box]  See  on  Mark  xiv.  3. 

38.  Stood  at  his  feet  behind  him]  In  taking  their  meals,  the 
Eastern  people  reclined  on  one  side,  the  loins  and  knees  being 
bent  to  make  the  more  room ;  the  feet  of  each  person  were 
turned  outwards  behind  him.  This  is  the  meaning  of  stand- 
ing BEHIND  at  his  feet. 

Began  to  wash  his  feet  with  tears]  Wp^aro  Ppcxeiv — rati 
SaKpvai,  she  began  to  water  his  feet — to  let  a  shower  of  tears 
fall  on  them.  As  the  Jews  wore  nothing  like  our  shoes,  (theirs 
being  a  mere  sole,  bound  about  the  foot  and  ancle  with  thongs) 
their  feet  being  so  much  exposed  had  frequent  need  of  wash- 
ing, and  this  tliey  ordinarily  did  before  taking  their  meals. 

Kissed  his  feet]  With  aff^ectionate  tenderness,  Kart(f>i\ci,  or 
kissed  them  again  and  again.     See  on  Matt.  xxvi.  49. 

The  kiss  was  used  in  ancient  times  as  the  emblem  of  love, 
religious  reverence,  subjection  and  supplication.  It  has  the 
meaning  of  supplication,  in  the  way  of  adoration,  accompa- 
nied with  subjection,  in  1  Kings  xix.  18.  ichose  mouths  have 
not  kissed  Baal,  and  in  Job  xxxi.  27.  my  mouth  hath  not 
kissed  my  hand ;  I  have  paid  no  sort  of  adoration  to  false 
gods;  and  in  Psal.  ii.  12.  kiss  the  Son,  lest  he  be  an^ri/,— close 
in  with,  embrace  affectionately  the  offers  of  mercy  made  unto 
you  through  Christ  Jesus,  lest  he  (the  Lord)  be  angry  with 
you,  and  ye  perish ;  which  commandment  this  woman  seems 
to  have  obeyed,  both  in  tlie  literal  and  spiritual  sense.  Kiss- 
ing  the  feel  was  practised  also  among  the  heathens,  to  express 
subjection  of  spirit,  and  earnest  supplication.  See  a  long 
example  in  Raphelius,  produced  from  Polybius,  concerning 
the  Carthagenian  ambassadors,  when  supplicating  the  RO' 
mans  for  peace.  With  an  humble  and  abject  mind,  irccovrn 
ciri  rr/V  yr/v,  they  fell  doxcn  on  theearth,  tovs  Tror^nf  KUraipiXotev 
TO}  cvi/eSpico,  and  kissed  the  feet  of  the  council.  See  also 
several  examples  in  Kypke.  Kissing  the  feet  is  a  further  proDl 
that  this  person  liad  been  educated  a  heathen. 


Our  Lord's  parable  on  the 

43  And  when  they  had  nothing  to  pay,  he  finnkly  forgave  thorn 
both.    Tell  me  therefore,  which  of  them  will  love  him  most  1 

43  Simon  answered  and  said,  I  suppose  that  he  to  whom  he 
forgave  most.  And  he  said  unto  him,  Thou  hast  rightly  judged. 

44  And  he  turned  to  the  woman,  and  said  unto  Simon,  tieest 
thou  this  woman!  I  entered  into  tliinc  house,  thou  gavcst  me 
no  water  for  my  feet :  hut  she  hath  washed  my  feet  with  tears, 
and  wiped  l/ietn  with  the  hairs  of  her  head. 

45  Thou  gavest  me  no  kiss  :  hut  this  woman,  since  the  time 
I  came  in,  hath  not  ceased  to  kiss  my  feet. 


CHAPTER  VII. 


occasion,  and  its  cppHcatioiif 


I  Pa. 23.5. -h  1  Tir 


;  Mull. 9.2.     Mark  2.5.— dM.lt.  9.3.    Murk  5.7. 


41.  A  certain  creditor,  &c.]  It  is  plain  that  in  this  parable 
our  Lord  means  by  the  creditor  God,  and  by  the  two  debtors, 
Simon,  and  the  wonuni  who  was  present.  Simon,  who  had 
the'light  of  tlie  lair,  and  who,  in  consequence  of  his  profession 
as  a  Pharisee,  was  obliged  to  abstain  from  outward  niiquity, 
might  be  considered  as  the  debtor  who  owed  o\\\y  fj'ty  pence, 
or  denarii.  The  woman,  whom  I  have  supposed  to  be  u  hea- 
then, not  having  these  advantages,  having  no  rule  to  regulate 
her  actions,  and  no  curb  on  her  evil  propensities,  may  be  con- 
sidered'as  the  debtor  who  owed  five  hundred  pence,  or  de- 
narii. And  when  both  were  compared,  Simon's  debt  to  God 
might  be  considered,  in  reference  lo  hers,  as  fifty  to  Jive  hun- 
dred. However,  we  find,  notwithstanding  tliis  great  disparity, 
both  were  insolvent.  Simon,  the  religious  I'liarisee,  could  no 
more  pay  hisfifty  to  God,  than  this  poor  heathen  Ucrfive  hun- 
dred ;  and  if  both  be  nol  freely  jyrgiven  by  the  divine  meixy, 
both  must  finally  peristi.  Haring  nothing  to  pay,  he  kindly 
FOROAVE  them  both.  Some  think  tiiat  this  very  Simon  was  no 
inconsiderable  debtor  to  o\u-  Lord,  as  having  been  mercifully 
cleansed  from  a  leprosy  ;  for  he  is  supposed  to  be  the  same  as 
Simon,  the  leper.     See  the  note  on  Matt.  xxvi.  6. 

42.  Which  of  them  will  love  him  most?]  Which  is  under  tlie 
greater  obligation,  and  should  love  him  most  t 

43.  lie  to  whom  he  forgave  most.]  By  this  acknowledge- 
ment he  was,  imknowingly  to  himself,  prepared  to  receive 
our  Lord's  reproof. 

44.  Thou  gavest  me  7io  7cater]  In  this  respect  Simon  was 
sadly  deficient  in  civil  respect,  whether  this  proceeded  from 
furgetfulness  or  contempt.  The  custom  of  giving  water  to 
wash  the  guest's  feet  was  very  ancient.  See  instances  in  Gen. 
xviii.  4.  xxiv.  32.  Judges  xix.  21.  1  Sam.  xxv.  41.  In  llindoostan 
it  is  the  custom,  that  when  a  superior  enters  the  liouse  of  an  in- 
ferior, the  latter  washes  his  feet,  and  gives  him  water  to  rinse 
his  mouth  before  he  eats.   See  Aveen  Akbery,  vol.  iii.  p.  226. 

45.  Since  the  time  I  came  in]  Rather,  since  the  time  she 
came  in,  wf)'  r/s  ciariXBtti,  not  ciariXduv,  I  came  in,  for  it  is  clear 
from  ver.  37.  that  the  woman  came  in  after  Christ,  having 
heard  that  he  was  sitting  at  meat  in  the  Pharisee's  house.  The 
reading  which  I  have  adopted  is  supported  by  several  MSS. 
and  Versions. 

46.  My  head  with  oil  thou  didst  not  anoint]  Anointing 
the  head  with  oil  was  as  common  among  the  Jews,  as  icash- 
ingtha  face  with  water  is  among  us.  See  Ruth  iii.  3.  2  Sam. 
x'n.  20.  xiv.  2.  2  Kings  iv.  2.  and  Psal.  xxiii.  5.  where  the 
author  alludes  to  the  Jewish  manner  of  receiving  and  enter- 
taining a  guest,  l^hou  prcparest  a  table  for  me  ;  anointest  my 
head  with  oil ;  givest  me  an  overflowing  cup.  See  Matt.  v.  17. 

47.  For  she  loved  much]  Or,  TUER^vonn  she  loved  much.  It 
nppears  to  have  been  a  consciousness  of  God's  forgiving  love 
that  brought  her  at  this  time  to  tlie  Pharisee's  house.  In  the 
connnon  translation  her  forgiveness  is  represented  to  be  the 
consequence  of  her  loving  nuich,  which  is  cavising  the  tree  to 
produce  the  root,  and  nol  the  root  the  tree.  I  have  considered 
ort  here  as  having  the  sense  of  6wTt,  therefore ;  because  to 
make  this  sentence  suit  with  the  foregoing  parable,  ver.  42, 

43.  and  with  what  inmiediately  follows  here,  but  he  to  whom 
little  is  forgiven,  loveth  little,  we  must  suppose  her  love  was 
the  effect  of  her  being  pardoned,  not  the  cause  of  it.  Ort 
KPems  to  have  the  sense  of  therefore  in  Matt.xiii.  13.  John  viii. 

44.  1  Cor.  x.  17.  and  in  the  Septuagint,  in  Deut.  xxxiii.  52.  Isa. 
xlix.  19.  IIos.  ix.  15.  and  Eccles.  v.  6.  Both  these  particles  are 
often  interchanged  in  the  New  Testament. 

Loved  much — loveth  little]  That  is,  a  man's  love  to  God 
will  be  in  proportion  lo  the  obligations  he  feels  himself  under 
to  the  bounty  of  his  Maker. 

48.  Thy  sins  are  forgiven]  He  gave  her  the  fullest  assu- 
rance of  what  he  had  said  before  to  Simon,  (ver.  47.)  thy  sins 
are  forgiven.  While  the  Pharisee  murmured,  the  t^oot  peni- 
tent rejoiced. 

50.  Thy  faith  hath  saved  thee]  Thy  faith  hath  been  the  in- 
atrument  of  receiving  the  salvation  which  is  promised  to 
those  who  repent  Go  in  peace.  Though  peace  of  conscience 
be  the  inseparable  consequence  of  the  pardon  of  sin,  yet  here 
it  seems  to  be  used  as  a  valediction  or  farewell :  as  if  he  had 
said.  May  goodness  and  mercy  continue  to  follow  thee  !  In 
this  sense  it  is  certainly  used  Judg.  xviii.  6.  1  Sam.  i.  17.  xx. 
42.  xxix.  7.    2  Sam.  xv.  9.    James  ii.  16. 

The  affecting  account  of  raising  the  widow's  son  to  life, 
ver.  11 — 17.  is  capable  of  further  improvement. 

In  this  resurrection  o.'  the  widow's  son  four  things  are 
highly  worthy  of  notice :  1.  The  meeting.  2.  What  Christ  di'l 
to  raise  the  dead  man.  3.  What  the  man  did  when  raised  to 
'   f  ■  ^"^''  ■*■  ^'"^  effect  produced  on  the  minds  of  the  people. 

I.  7Vie  MEETING.  1.  It  was  wncom?;!Oft  .•  it  was  a  meeting  of 
life  and  death,  of  consolation  and  distress.    On  the  one  part 


46  *  My  head  with  oil  thou  didst  not  anoint:  but  this  woman 
hath  anointed  my  feet  with  ointment. 

47  i- Wlierefore,  I  say  unto  thee,  Her  sins,  which  are  many, 
are  forgiven ;  for  she  loved  much:  but  to  whom  little  is  for- 
given, the  same  loveth  little. 

48  And  he  said  unto  her,  "^  Thy  sins  are  forgiven. 

49  And  they  that  sat  at  meat  with  him  began  to  say  within 
themselves,  °  Who  is  this  that  foi-giveth  sins  also! 

50  And  he  said  to  the  woman,  '*^Thy  faith  hath  saved  thee : 
go  in  peace. 

eMatl.9.ae.  Murk  5.34,&  10.  53.    C)i.  8.  *.&  18.  «. 


Jesus,  accompanied  by  his  disciples,  and  an  innumerable 
crowd  of  people,  advance  towards  tlie  gate  of  the  city  of  Nain  : 
on  the  other  part  a  funeral  solemnity  proceeds  out  of  the 
gate, — a  person  of  distinction  as  we  may  imagine,  from  the 
number  of  the  people  who  accompanied  the  corpse,  is  carried 
out  to  be  buried  Wherever  Jesus  goes,  he  meets  death  or 
?nisery  ;  and  wherever  he  comes,  he  dispenses  life  and  sal- 
vation. 2.  It  was  instructive.  A  young  man  was  carried  to 
the  grave — an  only  son— cut  olT  in  the  jtawer  of  his  age  from 
the  pleasures,  honours,  profits,  and  expectations  of  life;  a 
multitude  of  relatives,  friends,  and  neigliboirrs,  in  tears,  af- 
fliction, and  distress,  accompanied  the  corpse.  Behold  the 
present  life  in  its  true  point  of  light.  How  deceitful  is  the 
world!  to  hide  its  vanity  and  wretchednc.v.s;  fnncral  pomp 
takes  the  place  of  the  decorations  of  life  and  health ;  and  pride, 
which  carries  the  person  through  life,  cleaves  to  the  putrid 
carcass  in  the  ridiculous  adornments  of  palls,  scarfs,  cloaks, 
anA feathers !  Sin  has  a  complete  triumph,  when  pride  is 
one  of  the  principal  bearers  to  the  tornb.  And  shall  not  the 
living  lay  these  things  to  heart?  Remember  ye  that  are  young, 
the  young  die  oftener  than  the  old  :  and  it  is  because  so  many 
of  t\!C  for?ner  die,  that  there  are  so  few  of  the  latter  to  die.  3. 
It  was  an  affecting  meeting.  The  mother  of  this  young  man 
followed  the  corjise  of  her  son  ;  her  distress  was  extreme. 
.She  had  already  lost  her  husband,  and  in  losing  her  only  son 
she  loses  all  that  could  be  reckoned  dear  to  her  in  the  w-orld. 
She  lost  her  support,  her  glory,  and  the  name  of  her  family 
from  among  the  tribes  of  her  people.  Jesus  sees  her  in  this 
state  of  affliction,  and  was  moved  with  compassion  towards 
her.  This  God  of  goodness  cannot  see  the  wretched  without 
commiserating  their  state,  and  providing  for  their  salvation. 
4.  It  was  a  happy  meeting.  Jesus  approaclies  this  distressed 
widow,  and  says,  weep  not.  But  who,  with  propriety,  can 
give  such  advice  in  a  case  like  this  1  Only  that  God  who  can 
dry  up  the  fountain  of  grief,  and  remove  the  cause  of  distress. 
Weep  for  thy  sin,  weep  for  thy  relatives,  weep  after  Christ, 
and  God  will  infallibly  comfort  thee. 

II.  Wliat  Christ  did  to  raise  this  dead  man.  1.  He  came  up 
ver.  14.  When  the  blessed  God  is  about  to  save  a  soul  from 
spiritual  death,  he  comes  iip  to  the  heart  by  the  light  of  his 
Spirit,  by  the  preaching  of  his  word,  and  by  a  thousand  other 
methods,  which  all  prove  that  his  name  is  mercy,  and  his  na- 
ture love.  2.  He  touched  the  bier.  God  often  stretches  out 
his  hand  against  the  matter  or  occasion  of  sin,  renders  that 
public  that  was  before  hidden,  lays  afflictions  upon  the  body, 
by  some  evil  disease  effaces  that  beauty,  or  impairs  that 
strength,  which  were  the  occasions  of  sin ;  disconcerts  the 
schemes,  and  blasts  the  property  of  the  worldly  man.  These 
were  carrying  him  down  to  the  chambers  of  death,  and  the 
merciful  God  is  thus  delivering  him  out  of  the  hands  of  his 
murderers.  3.  He  commanded — Ymnig  man  !  I  say  nnlo 
thee  arise.  Sinners  !  you  have  been  dead  in  trespasses  and 
sins  too  long:  now  hear  the  voice  of  the  Son  of  God.  yo«7i^ 
people!  to  you  in  particular  is  this  commandment  addressed. 
Delay  not  a  moment :  it  will  be  more  easy  for  you  to  return 
to  God  now  than  at  any  future  time.  And  perhaps  the  present 
call  may  never  be  repeated.  The  sooner  you  hear  the  voice 
of  God,  the  sooner  you  shall  be  happy. 

III.  What  the  man  did  when  raised  to  life.  1.  He  sat  up, 
ver.  15.  When  the  quickening  voice  of  God  reaches  the  heart 
of  a  sinner,  his  fir.st  business  is  to  lift  up  his  head  to  contem- 
plate the  awful  state  in  which  he  is  found,  and  the  horrible 
pit  over  which  he  hangs,  and  look  about  for  a  deliverer  from 
the  hell  that  is  moved  from  beneath  to  meet  him  at  his  com- 
ing. 2.  He  begcmi  to  spea/c.  Prayer  to  God  for  the  salvation 
he  needs  is  indispensably  requisite  to  every  awakened  sin- 
ner. Let  him  speak  in  prayer  and  praise — prayer  for  present 
salvation,  and  praise  because  he  is  still  out  of  hell.  Let  him 
also  declare  the  power  and  goodness  of  God  which  have  tnus 
rescued  him  from  the  bitter  pains  of  an  eternal  death.  3.  He 
walked.  He  (Christ)  presented  him  to  his  mother.  Those 
who  were  carrying  the  corpse  having  heard  the  voice  of  the 
young  man,  immediately  laid  do«Ti  the  bier,  and  the  young 
man  stepping  directly  on  the  ground,  Jesus  took  him  by  the 
hand,  and  conducted  him  to  his  mother.  What  a  change 
from  the  deepest  aflliction  to  the  highest  ecstacy  of  joy  must 
have  now  taken  place  in  this  widow's  heart !  Happy  mo- 
ment !  When  the  quickening  power  of  Christ  restores  a  pro- 
digal son  to  a  disconsolate  parent,  and  a  member  to  Christ'8 
mystical  body,  the  church  militant. 

IV.  The  effect  produced  on  the  >nind  of  the  people.  1.  Fear 
seized  them,  ver.  16.  A  religious  reverence  penetrated  their 
hearts,  while  witnessing  the  effects  of  the  sovereign  power  of 
Christ.  Thus  should  we  contemplate  the  wonders  of  God's 
rrrace  in  the  conviction  and  conversion  of  sinners,  2.  2%ey 

205 


Tke  parable  of  the  sower,  ST.  LUKE. 

glonfied  God.  They  plainly  saw  that  he  had  now  visited  his 
people  :  the  miracle  proclaimed  ]^\%  presence,  and  that  a  great 
prophet  was  risen  among  tliem,  and  they  expect  to  be  spee- 
dily instructed  in  all  righteousness.  The  conversion  of  a  sin- 
ner to  God  should  be  a  matter  of  public  ,py  to  all  that  lear 
his  name  :  and  should  be  considered  as  a  full  prool  that  the 
God  of  our  fathers  is  still  among  their  children.  See  vcr.  16. 
3    Tacy  piMLihed  abroad  the  account.  The  work  of  the  grace 


and  its  explanation. 


of  God  should  be  made  known  to  all :  the  Gospel  should  be 
preached  in  every  place  :  and  the  miracle-working  powerof 
Christ  every  where  recommended  to  notice.  If  those  who 
are  raised  from  the  death  of  sin  were  more  zealous  in  dis- 
coursing of,  and  v/alking  in,  and  recommending  the  Gospel 
of  the  grace  of  God,  the  kingdom  of  Christ  would  soon  have 
a  mare  extensive  spread  ;  and  the  souls  thus  employed  would 
be  incessantly  watered  from  on  high. 


CHAPTER  VIII. 

Jesus  preaches  through  every  city  and  village,  I.     Women  ininisler  to  him,  2,  3.     Instrvcts  the  multitudes  by  the  parable  of 

the  ioicer,  4 S.     BxpUdns  it  at  large  to  his  disciples,  9 — 15.     Directions  how  to  improve  by  hearing  the  Gospel,  16 — 18. 

His  niolheT  and  brethren  seek  him,  19 — 21.  He  and  his  disciples  go  upon  the  lake,  and  are  taken  in  a  storm,  22 — 25. 
7'heii  arrive  among  tlie  Gadarenes,  26,  where  he  cures  a  demoniac,  27—39.  He  returns  from  the  Gadarenes,  and  is  re- 
quested by  Jn\r\is  to  heal  his  daughter,  40— A2.  On  the  way  he  cares  a  diseased  tcoman,  43 — 43.  Receives  information 
that  thedauf/iter  of  Jairus  iff  de'ad,  49.  Exhirts  the  father  to  believe  ;  arrives  at  the  house,  and  raises  the  dead  child  to 
life,  50—56.    [A.  M.  4031.     A.  D.  27.     An.  Olymp.  CCI.  3.] 


AND  it  came  to  pass  afterward,  that  he  went  throughout 
every  city  and  village,  preaching  and  showing  the  glad 
tidings  of  the  kingdom  of  God :  and  the  twelve  were  with  him, 

2  And  "  certain  wo;nea  which  hnd  been  healed  of  evil  spirits 
and  infirmities,  Mary  called  Magdalene,  >>out  of  whom  went 
seven  devils, 

3  And  .loanna  the  wife  of  Chuza,  Herod's  steward,  and  Su- 
sanna, and  many  others,  which  ministered  unto  him  of  their 
substance. 

4  H  "  And  when  much  people  were  gatliered  together,  and 
were  come  to  him  out  of  every  city,  he  spake  by  a  parable  : 

5  A  sower  went  out  to  sow  his  seed  ;  and  as  he  sowed,  some 
fell  by  the  way-side  ;  and  it  was  trodden  down,  and  the  fowls 
of  the  air  devoured  it. 

6  And  some  fell  upon  a  rock :  and  as  soon  as  it  was  sprung 
up,  it  withered  away,  because  it  lacked  moisture. 

7  And  some  fell  among  thorns  ;  and  the  thorns  sprang  up 
with  it,  and  choked  it. 

8  And  other  fell  on  good  ground,  anJ  sprang  up,  and  bare 
fruit  an  hundred  fold.  And  when  lie  had  said  these  things,  he 
cried,  He  that  hatli  ears  to  hear,  let  him  hear. 

a  Malt.  27.53,  56.-b  Mark  16.  9.— c  Malt. 12.2.   Mk.4.l.— d  .Matt.  13.10.  Mk.4.10. 


NOTES.— Verse  1.     Throughout  every  city  and  village] 
That  is,  of  Galilee. 

2.  Out  of  whom  went  seven  devils]  Who  had  been  pos- 
sessed ill  a  most  extraordinary  manner,  probably  a  case  of 
inveterate  lunacy,  brought  on  by  the  influence  of  evil  spirits. 
The  number  scoe/i  may  here  express  the  superlative  degree. 
Mary  Magdalene  is  commonly  thought  to  have  been  apros- 
titute  before  she  came  to  the  knowledge  of  Christ,  and  then 
to  have  been  a  remarkable  penitent.  So  historians  and  pain- 
ters represent  her  :  but  neither  from  this  passage,  nor  from 
any  other  of  the  New  Testament,  can  such  a  supposition  be 
legitimately  drawn.  She  is  here  represented  as  one  who  had 
been  possessed  with  seren  demons  :  and  as  one  among  other 
women  who  had  been  healed  by  Christ  of  evil  (or  wicked) 
spirits  and  infirmities.  As  well  might  Joanna  and  Susan- 
iia,  mentioned  ver.  3.  come  in  for  a  share  of  the  censure  as 
this  Mary  Magdalene ;  for  they  seem  to  have  been  dispos- 
sessed likewise  by  .lesus,  according  to  rit.  Luke's  account  of 
them.  They  had  all  had  infirmities,  of  what  sort  it  is  not 
said,  and  tliose  infirmities  were  occasioned  by  evil  spirits 
within  them  :  and  .lesus  had  healed  tliern  all :  but  Mary  Mag- 
dalene, by  her  behaviour,  and  constant  attendance  on  Jesus 
in  his  life-time,  at  his  crucifixion  and  at  his  grave,  seems  to 
have  exceeded  all  the  other  women  in  duty  and  respect  to  his 
per.son.     Bishop  Pearce.  . 

There  is  a  marvellous  propensity  in  commentators  to  make 
Bome  of  the  women  mentioned  in  tlie  Sacred  Writings  appear 
as  women  of  ill-fnine  ;  therefore  liahab  must  be  a  harlot  : 
and  Mary  Magdalene  a  prostitute  :  and  yet  nothing  of  the 
kind  can  he  proved  eitlier  in  the  former  or  in  the  latter  case  ; 
nor  in  that  mentioned  in  chap.  vii.  36,  &c.  w)iei-e  see  the 
notes.  Poor  Alary  Magdalene  is  made  the  patroness  of  pe- 
nitent prostitutes,  both  by  Papists  and  Protestants  ;  and  !>■ 
the  scandal  of  her  name,  and  the  reproach  of  the  Gospel, 
houses  fitted  up  for  the  reception  of  such  are  termed  Magda- 
lene hospitals!  and  the  persons  themselves  Magdalenes ! 
There  is  not  only  no  proof  that  this  person  was  sucli  as  com- 
mentators represent  her,  but  there  is  the  strongest  presump- 
tive proof  against  it :  for  if  she  had  ever  been  such,  it  would 
\v\Q  been  contrary  to  every  rule  oi prudence,  and  every  dic- 
tate of  wisdom,  for  Clirist  and  his  apostles  to  have  permitted 
such  a  person  to  associate  witli  them,  however  fully  she  might 
have  been  converted  to  God,  and  however  exemplary  her  life  at 
that  time  miglit  have  been.  As  the  world  who  had  seen  her 
conduct,  and  knew  her  character,  (had  she  been  such  as  is  in- 
Binuated,)  could  not  see  the  inward  ciiange,  and  as  they  sought 
to  overwhelm  Christ  and  his  disciples  with  obloquy  and  re- 
proach on  every  occasion,  they  would  certainly  have  availed 
themselves  of  so  favourable  an  opportunity  to  subject  the 
character  an  I  ministry  of  Christ  to  the  blackest  censure,  had 
he  permitted  even  a  converted  prostitute  to  minister  to  him 
and  his  disciples.  They  were  ready  enough  to  say  that  he 
"^•^sW^  friend  of  publicans  and  sinners,  because  he  con- 
versed with  them  in  order  to  instruct  and  save  their  souls  ; 
Dut  they  could  never  say  he  was  a  friend  of  prostitutes,  b--;- 
cause  It  does  not  appear  that  such  persons  ever  came  to  Christ ; 
206 


9  f  d  And  his  disciples  asked  liim,  saying,  What  might  this 
parable  be  ? 

10  And  he  said.  Unto  you  it  is  given  to  know  the  mysteries  of 
the  kingdom  of  God  :  but  to  others  in  parables  ;  '  that  seeing 
they  might  not  see,  and  hearing  they  might  not  understand. 

11  "  f  Now  the  parable  is  this  :  The  seed  is  the  word  of  God. 

12  Those  by  tlie  way-side  are  they  that  hear ;  then  cometh 
the  devil,  and  taketh  away  the  word  out  of  their  hearts,  lest 
they  should  believe  and  be  saved. 

13  They  on  the  rock  are  they,  which,  when  they  hear,  receive 
the  word  with  joy  ;  and  these  have  no  root,  which  for  a  while 
believe,  and  in  time  of  temptation  fall  away. 

14  And  that  which  fell  among  thorns  are  they  which,  when 
they  have  lieard,  go  forth,  and  are  choked  with  cares  and 
riches  and  pleasures  of  this  life,  and  bring  no  fruit  to  pei-fection. 

15  But  that  on  the  good  ground  are  they,  which  in  an  honest 
and  good  heart,  having  heard  the  word,  keep  it,  and  bring 
forth  fruit  with  patience. 

16  H  s  No  man,  when  he  hath  lighted  a  candle,  covereth  it 
with  a  vessel,  or  putteth  it  under  a  bed  ;  but  setteth  it  on  a 
candlestick,  that  they  which  enter  in  may  see  the  light. 

elsa.GS.  Mk. 4. 12.— f  Matt.  13. 18.  Mk. 4.  14.— g  Matt.  5.  15.  Mk.4.  21.  Ch. 11.33. 


or,  that  he  in  the  way  of  his  ministry,  ever  went  to  them.  I 
conclude,  therefore,  that  the  common  opinion  is  a  vile  slander 
on  the  character  of  one  of  the  best  women  mentioned  in  the 
Gospel  of  God  ;  and  a  reproach  cast  on  the  character  and  con- 
duct of  Christ  and  his  disciples.  From  the  whole  account  of 
Mary  Magdalene,  it  is  highly  probable  that  she  was  a  person 
of  great  respectability  in  that  place,  such  a  pei-son  as  the  wife 
of  Cliuza,  Herod's  steward,  could  associate  with  :  and  a  per- 
son on  whose  conduct  or  character,  the  calunmiating  Jews 
could  cast  no  aspersions 

3.  Herod's  steward]  Though  the  original  word  £7rir/507roy  sig- 
nifies sometimes  the  inspector  or  overseer  of  a  province,  and 
sometimes  a  tutor  of  children,  yet  here  it  seems  to  signify  the 
overseer  of  Herod's  domestic  affairs :  the  steward  of  hia 
household.  Steward  of  the  houseliold  was  an  office  in  the 
king's  palace  by  s.  24.  of  Hen.  VIII.  The  person  is  now  en- 
titled lord  steward  of  the  king's  household,  and  the  office  is, 
I  believe,  more  honourable  and  of  more  importance  than  when 
it  was  first  created.  Junius  derives  the  word  from  the  Islan- 
dicstivardur,  which  is  compounded  of  Sttc(«  work,  and  bats 
But,  a  keeper  or  overseer  ;  hence  our  words,  warder,  war- 
den,  ward,  guard,  guardian,  &c.  The  Greek  word  in  He- 
brew letters  is  frequent  in  the  rabbinical  writings,  disiid-'BM, 
and  signifies  among  them  the  deputy  ruler  of  a  provjnce. 
See  on  chap.  xvi.  1.    In  the  Islandic  version  it  is  fOCStOIX^ 

atnianns. 

Unto  him]  Instead  of  avro>,  to  him,  meaning  Christ,  many 
of  the  best  MSS.  and  Versions  have  avrois,  to  them,  meaning 
both  our  Lord  and  the  licelve  apostles,  see  ver.  1.  This  is  un- 
questionably tlie  true  reading.  Christ  receives  these  assist- 
ances and  ministrations,  says  pious  Quesnel.  1.  To  honour 
poverty  by  subjecting  himself  to  it.  2.  To  humble  Itimself  in 
receiving  from  his  creatures.  3.  That  he  may  teach  the  minis- 
ters of  the  Gospel  to  depend  on  the  providence  of  their  hea- 
venly Father.  4.  To  rriake  way  for  the  gratitude  of  those  he 
had  iiealed.  And,  5.  That  he  might  not  be  burthensome  to  the 
poor  to  whom  he  went  to  preach. 

5.  A  sower  icent  out  to  sow]  See  all  this  parable  largely  ex- 
plained on  Malt.  xiii.  1 — 2.3. 

12.  Those  by  the  way-side]  Bishop  Peakce  thinks  that  Luke, 
by  bi  here,  means  aizopoi,  the  seeds,  though  he  acknowledges 
that  he  has  never  found  such  a  word  as  atropoi  in  the  plural 
number  signifying  seeds. 

15.  With  pat'iencel  Rather,  leitk perseverance.  Tlie  Greek 
word  vTrofjicvri,  which  our  translators  render  patie7ice,  properly 
signifies  here,  and  in  Rom.  ii.  7.  perseverance.  The  good 
ground,  because  it  is  good,  strong,  and  vigorous,  continues  to 
bear  :  bad  or  po^r  ground  cannot  produce  a  good  crop,  and  be- 
sides, it  is  very  soon  exiiausted.  The  persons  called  the  good 
ground  in  the  text,  are  filled  with  the  power  and  influence  of 
God,  and  therefore  continue  to  bring  forth  fruit;  i.e.  they 
persevere  in  righteousness.  From  this  we  may  learn,  that  the 
perseverance  of  the  saints,  as  it  is  termed,  necessarily  implies 
that  they  continue  to  bring  forth  fruit  to  the  glory  of  God. 
Those  who  are  not  fruitful  are  not  in  a  state  of  perseverance. 

16.  Lighted  a  candle]    This  is  a  repetition  of  a  part  of  our 


Wlio  are  ChrisPs  rdattccs. 


CHAPTER  VIIT. 


Christ  cures  a  demoniae't 


17  h  For  nothing  is  secret,  thnt  sluill  not  be  made  manifesi; 
neither  (7 «yi'""5' hid,  that  shall  not  be  known  and  come  abroad. 

18  Take  heed  therefore  how  ye  hear ;  i  for  whosoever  hatli,  to 
him  shall  be  given  ;  and  whosoever  hath  not,  from  him  shall 
be  taken  even  that  which  he  ^sRemeth  to  have. 

19  II  '  Then  came  to  him  hU  mother  and  brethren,  and  could 
not  come  at  him  lor  the  press. 

20  And  it  was  told  him  hij  certain  which  said,  Thy  mother 
and  thy  brethren  stand  witliout,  desiring  to  see  thee. 

21  And  he  answered  and  said  unto  them,  My  mother  and  my 
brethren  are  these  which  hear  tlie  word  of  God,  and  do  it.  ' 

22  ii  "  Now  it  came  to  pass  on  a  certain  day,  that  he  went  into 
a  ship  with  his  disciples  :  and  he  said  unto  them.  Let  us  go 
over  unto  the  other  side  of  the  lake.  And  ihcy  launched  forlii. 

23  But  as  they  s-a^led  lie  fell  asleep :  and  there  came  down  a 
storm  of  wind  on  the  lake  ;  and  they  were  filled  with  water, 
and  were  in  jeopardy. 

24  And  they  came  to  him,  and  awoke  him,  saying,  Master, 
master,  we  perish.  Then  he  arose,  and  rebuked  the  wind  and 
the  raging  of  the  water ;  and  they  ceased,  and  there  was  a  calm. 

25  And  he  said  unto  them.  Where  is  your  faith  1  And  they 
being  afraid  wondered,  saying  one  to  another.  What  manner 
of  man  is  this  !  for  he  commundeth  even  the  winds  and  water, 
and  thev  obey  him. 

26 II  "  And  they  arrived  at  the  country  of  the  Gadarenes,  which 
is  over  against  Galilee. 

27  And  when  he  went  forth  to  land,  there  met  him  out  of  the 
city,  a  certain  man,  which  had  devils  long  time,  and  ware  no 
clothes,  neither  abode  in  aiiy  house,  but  in  the  tombs. 

2S  When  he  saw  Jesus,  he  cried  out,  and  fell  down  before  him, 
and  with  a  loud  voice  said.  What  have  I  to  do  with  thee,  Jtsus, 
thnu  Son  of  God  most  high  1  1  beseech  thee,  torment  me  not. 

29  (For  he  had  commanded  tlie  unclean  spirit  to  come  out  of 
the  man.  For  oftentimes  it  bad  caught  him  :  and  he  was  kept 
bound  with  chains  and  in  i>ttci-s ;  and  he  brake  the  bands,  and 
was  driven  of  the  devil  into  the  wilderness.) 


30  And  Jesus  asked  him,  saying,  What  is  thy  namol  And  ho 
said,  Legion  :  because  many  dev  Is  were  entered  into  him. 

31  Ami  they  besought  him  that  he  would  not  command  Iheta 
to  go  out  "  into  the  deep. 

32  And  there  was  there  a  herd  of  many  swine  feeding  on  the 
mountain  :  and  they  besought  him  that  he  would  sufl'er  them 
to  enter  in  o  them.    And  he  suffered  them. 

3 !  Then  went  the  devils  out  of  the  man,  and  entered  into  the 
swiri-j :  and  the  herd  ran  violently  down  a  steep  place  into  the 
like,  and  were  choked. 

3i  When  they  that  fed  them  saw  what  Was  done,  they  fled, 
and  went  and  told  it  in  the  city  and  hi  the  country. 

35  Then  they  went  out  to  see  what  was  done ;  and  came  to 
Jesu?,  and  found  the  man,  out  of  whom  the  devils  were  depart- 
ed, s:;ting  at  the  feet  of  Jesus,  clothed,  and  in  his  right  mind : 
and  they  were  afraid. 

30  liiey  also  wiilch  saw  it,  told  them  by  what  means  he  that 
w  's  possessed  of  the  devils  was  healed. 

37  ''  Then  the  whole  multitude  of  the  country  of  the  Gada- 
rene  I  round  aiout,  "s  besought  him  to  depart  from  them  ;  for 
ih"/  wore  taken  with  great  fear :  and  he  went  up  into  the  ship, 
and    eturned  back  again. 

3S  Nov/  "■  the  man  out  of  whom  the  devils  were  departed,  be- 
sough',  him  that  he  might  be  with  him  :  but  Jesus  sent  him 
away,  saying, 

39  Retvirn  to  thine  own  house,  and  show  how  great  things 
God  hath  done  unto  tliee.  And  he  went  his  way,  and  published 
tliroughout  the  whole  city,  how  great  things  Jesus  had  done 
un  5him. 

40  And  it  came  to  p?ss,  that,  when  Jesus  was  returned,  the 
penpi'^  gladly  received  him  :  for  they  were  all  wailing  for  him. 

411''  And  behold,  there  came  a  man  named  Jairus,  and  he 
was  a  ruler  of  the  synagogue :  and  he  fell  down  at  Jesus'  feet, 
and  besought  him  that  he  would  come  into  his  house  : 

4'2  For  he  had  one  only  daughter,  about  twelve  years  of  age, 
ai»d  she  lay  a  dying.  But  as  he  went,  the  people  thronged  him. 

n  fttMt  9  SS  M.irk  .1.  I  _o  Rev.  gO.  3  — p  Mull.  8.34,-4  Acls  IG  39  — r  .Mark  5, 
18— s  Milt.  9,  IS,     Mark5?i, 


Ix)rd's  sermon  on  the  mount.     See  the  notes  on  Matt.  v.  15.  x. 
26.  and  on  Mark  iv.  21,  22. 

17.  For  nothing  is  serret,  &c.]  Whatever  I  teach  you  in 
private,  ye  shall  teach  publicly:  and  ye  shall  illustrate  and 
explain  everv  parable  now  delivered  to  the  people. 

18.  Even  that  which  he  seemeth  to  have.]  Or,  rather,  even 
tchat  he  hath.  OS^kci  sxciv,  rendered  by  our  common  version, 
what  he  seemeth  to  have  ;  seems  to  me  to  contradict  itself  Let 
us  examine  this  subject  a  little. 

1.  To  seem,  to  have  a  thing,  is  only  to  have  it  in  appearance, 
and  not  in  reality ;  but  what  is  possessed  in  appeu ra n/:e  on]y, 
can  only  be  taken  away  in  appearance ;  therefore  on  the  one 
side  there  is  no  gain,  and  on  the  other  side  no  loss.  On  this 
ground,  the  text  speaks  just  nothing. 

2.  It  is  evident  that  o  iiKzi  cxf",  what  he  seemeth  to  have, 
here,  is  equivalent  to  o  ex^'t  what  he  hath,  in  the  parallel 
places,  Mark  iv.  25.  Matt.  xiii.  12.  xxv.  29.  and  in  Luke 
six.  26. 

3.  It  is  evident  also,  that  these  persons  had  something  which 
might  be  taken  away  fnmi  them.  For,  1.  The  word  of  God, 
the  divine  seed,  was  planted  in  their  hearts.  2.  It  had  already 
produced  some  good  effects  ;  but  they  permitted  the  devil,  the 
cares  of  the  world,  the  desire  of  riches,  and  the  love  of  plea- 
Bure,  to  destroy  its  produce. 

4.  The  word  Sokclv  is  often  an  expletive:  so  Xenophon 
in  Hellen.  vi.  one  ioKti  naTpiKo;,  0iAij,  uuroif,  because  he 
seemed  to  be  (i.  e.  was)  their  father's  friend.  So  in  his  CEcon. 
among  the  cities  that  seemed  to  be  (SiKova-ati,  actually  were) 
at  war.  So  Athenaus,  lib.  vi.  chap.  4.  Tliey  who  seemed  to 
be  (ioKovvTCi,  who  really  were)  the  most  opulent,  drank  out  of 
brazen  cups. 

5.  It  often  strengthens  the  sense,  and  is  thus  used  by  the 
very  best  Greek  writers.  Ulpian,  in  one  of  his  notes  on  De- 
mosthenes' Ural.  Olinlh,  1.  quoted  by  Bishop  Pearce,  says 
expressly,  to  Sokhvov  irnircif  ciri  ajjKpifioXov  TiiT:ivrii'  oi  iraXaiO), 
aXXa  noXXaKig,  Kat  evt  rov  aXnOcnetv.  The  word  (Jiktii/  is  used 
by  the  ancients  to  express,  iwt  always  what  is  doubtful,  but 
oftentimes  what  is  true  and  certain.  And  this  is  manifestly 
its  meaning  in  Matt.  iii.  9.  Luke  xxii.24.  John  v.  39.  1  Cor.  vii. 
40.  X.  12.  xi.  16.  Gal.  ii.  9.  Phil,  iii  4.  and  in  the  text.  See 
these  meanings  of  the  word  established  beyond  the  possibility 
of  successful  contradiction,  in  Bishop  Pearce's  notes  on  Mark 
X.  42.  and  in  KypKEU!  loc.    See  also  the  notes  on  Matt.  xiii.  12. 

19.  His  mother  and  his  brethren]  See  the  notes  on  Matt.  xii. 
46,  &c.  and  on  Mark  iii.  31,  &c. 

22.  Let  us  go  over,  &c.]  See  on  Matt.  viii.  24,  &c.  and  Mark 
iv.  36—41. 

23.  TTiere  came  down  a  storm  of  wind — and  they — were  in 
jeopardy.]    This  is  a  parallel  passage  to  that  in  Jonah  i.  4. 

,  There  teas  a  mighty  tempest  in  the  sea,  so  that  tlie  ship  was 
like  to  be  broken :  the  latter  clause  of  which  is  thus  translated 
by  the  Septuagint :  xat  to  nXoinv  r.KtvSvvcvt  tov  cvvT0ij3r)vai, 
and  the  ship  icas  in  the  utmost  danger  of  being  dashed-  to 
pieces.  This  is  exactly  the  state  of  the  disciples  here  :  and  it 
is  remarkable  that  the  very  same  word  eKtvSvvcvov,  which  we 
translate  were  in  jeopardy,  is  used  by  the  evangelist,  which  is 
founded  in  the  Greek  Version  above  quoted.  The  word  Jeo- 
pardy, an  inexpressive  French  term,  and  utterly  unfit  for  the 
place  which  it  now  occupies,  is  properly  the  exclamation  of  a 


disappointed  gamester,  jeu  perdu  !  Tlie  game  is  lost !  or,  j'ai 
perd  A  !  Ihave  lost!  i.  e.  tlie  game. 

2J  Where  is  your  faith?]  Ye  have  a  power  to  believe,  and 
yet  do  not  exercise  "it !  Depend  on  God.  Ye  have  little  faith, 
(Matt.  viii.  26.)  because  you  do  not  use  the  grace  which  Ihave 
aire  dy  given  you.  Many  are  looking  for  more  faith  without 
usu  g  that  which  they  have.  It  is  as  possible  to  hide  this  ta- 
lent ;s  any  other. 

2P  Ti.e  country  of  the  Gadarenes]  Or,  according  to  several 
MSS  Gerasenes  or  Gergasenes.  See  on  Matt.  viii.  28.  and 
M.irW  V.  1. 

2'.  Accrtainman]  Pee  the  case  of  this  demoniac  considered 
at  large,  on  the  parallel  places.  Matt.  viii.  28 — 34.  Mark  v.  1—20. 

2l~.  .Tesus,  thou  Sou  of  God  7nost  high]  The  words  J-isus  and 
God  „.-e  both  omitted  here  by  several  MSS.  I  think  it  is  very 
likely  that  the  demons  mentioned  neither.  They  were  con- 
strai?;ed  in  a  summary  way  to  acknowledge  his  power,  but  it 
is  pr.ibabli  they  did  not  pronounce  names  which  were  of  sjich 
dreadful  import  to  tliemselves.  The  words  which  they  spoke 
on  t  le  occasion  seem  to  have  been  these  :  What  is  it  to  thee 
and  me,  U  Son  of  the  Most  High  ?  See  tlie  note  on  Matt.  viii.  29. 

31.  And  they  Itesought  him  that  he  leould  not  command  them 
to  gp  out  into  the  deep.]  In  the  Chaldaic  Philosophy,  mention 
islir^de  of  certain  material  demons,  who  are  permitted  to 
wando."  about  on  the  earth,  and  are  horribly  afraid  of  being 
r-jiit  iiUo  abysses  and  subterraneotis  places.  Psellus  says, 
De  Dtemonibus :  "These  material  d:mons,  fearing  to  be 
sent  into  abysses,  and  standing  in  awe  of  the  angels,  who  send 
them  thither,  if  even  a  man  threaten  to  send  them  thither, 
and  pronounce  the  names  of  those  angels  whose  ofiice  that  is, 
it  is  inexpressible  how  much  they  will  be  affrighted  and  trou- 
bled. >^o  great  will  their  astonishment  be,  that  they  cannot 
discerii  the  person  that  threatens  them.  And  though  it  be 
so^  old  woman  or  little  old  man  that  menaces  them,  yet  so 
giffS'.  .s  their  fear  that  they  depart,  as  if  the  person  who  me- 
naces had  a  power  to  kill  them."  See  Stanley's  Chaldaic 
Philo-'-'phy. 

33,  Theyi  icent  the  devils  out  of  the  man,  and  entered  into 
the  sirine]  Some  critics  and  commentJitors  would  have  us  to 
understand  all  this  of  the  man  himself,  who,  they  say,  was  a 
most  outrageous  maniac;  and  that,  being  pennitted  by  our 
Lord,  he  ranafterthe  swine,  and  drove  them  all  down  a  preci- 
pice uito  the  sea!  This  is  solemn  trilling  indeed  ;  or  at  least 
trifling  with  solemn  things.  It  is  impossible  to  read  over  the  ac- 
count as  given  here  by  Luke,  and  admit  this  mode  of  explanation. 
The  devils  went  out  of  the  man,  and  entered  into  the  swine, 
i,  e.  the  madman  ran  after  the  swine  !  On  this  plan  of  inter- 
pretation there  is  nothing  certain  in  the  word  of  God ;  and 
evei-y  man  may  give  it  what  meaning  he  pleases.  Such  com- 
ments are  intolerable. 

34.  Theujltd  and  went  and  told  it]  ArrcXSovrcg,  they  xeent, 
is  omitted  bv  almost  every  MS.  of  repute,  and  by  the  best  of 
the  ancient  Versions.  Griesbach  leares  it  out,  and  with  pro- 
prie'-'  loo,  as  it  is  not  likely  that  so  correct  a  WTiter  as  Luke 
would  sav,  77/ey  fled,  and  we.vt  and  told  it. 

40.  Gladly  received  him]    This  is  the  proper  import  of  the 
word  (iTTt^rfaTi,  therefore  our  translators  needed  not  to  hare 
put  gladly  in  Italics,  as  though  it  were  not  expressed  in  the 
text.     Raphelius  gives  several  proofs  of  this  in  loc, 
307 


A  diseased  woman  healed. 


ST.  LUKE. 


Jairuss  daughter  raised  from  the  dead. 


43  H  '  And  a  woman,  having  an  issue  of  blood  twelve  years, 
<vliich  had  spent  all  her  living  upon  physicians,  neither  could 
be  healed  of  any, 

44  Came  behind  him,  and  touched  the  border  of  his  garment : 
and  immediately  her  issue  of  blood  staunched. 

45  And  Jesus  said,  Who  touched  me  7  When  all  denied,  Peter 
and  they  that  were  with  him  said,  Master,  the  multitude  throng 
thee  and  press  thee,  and  sayest  thou.  Who  touched  me  ? 

46  And  Jesus  said,  Somebody  hath  touched  me :  for  I  per- 
ceive that  "  virtue  is  gone  oat  of  me. 

■  47  And  when  the  woman  saw  that  she  was  not  hid,  she  came 
tremblins,  and  falling  down  before  him,  she  declared  unto  him 
before  all  tlie  people,  for  what  cause  she  had  touched  him,  and 
how  slie  was  healed  immediately. 

48  And  he  said  unto  her.  Daughter,  be  of  good  comfort :  thy 
faith  hath  made'  thee  whole  ;  go  in  peace. 

49  1  V  While  he  yet  spake,  there  cometh  one  from  the  ruler  of 

I  Matt.  9.  22.— u  Mack  5.30.     Ch.  6.  19.— v  Mark  5.35.— w  John  11.  11,  13. 


41.  A  man  named  Jairus]  See  these  two  miracles — the 
raising  of  Jairus's  daughter,  and  the  cure  of  the  afflicted  wo- 
man—considered and  explained  at  large,  on  Mat.  ix.  18 — 26. 
and  INIark  v.  22-43. 

42.  The  people  thronged  him.'i  Xwettpiyov  avrov — almost 
suffocated  him — so  great  was  the  throng  about  him. 

43.  Spent  all  her  livhiff  upon  physicians'^  See  on  Mark  v.  26. 
46.  f  perceive  that  virtue]    Avvajiiv,  divine  or  miraculous 

power.  This  divine  emanation  did  not  proceed  always 
from  Christ,  as  necessarily  as  odours  do  from  plants,  for  then 
all  who  touched  him  mnst  have  been  equally  partakers  of  it. 
Of  the  many  that  touched  him,  this  woman,  and  none  else, 
received  this  divine  virtue  ;  a:;d  why  7  Because  she  came  in 
faith.  Faith  alone,  attracts  and  receives  the  energetic  influ- 
ence of  God  at  all  times.  There  would  be  more  miracles  at 
least  of  spiritual  healing,  were  there  uxoro,  faith  among  those 
who  are  called  believers. 
54.  He  put  them  all  out]    That  is,  the pz'pers,  and  those  who 


the  synagogue's  house,  saying  to  him,  Thy  daughter  is  dead  ; 
trouble  not  the  Master. 

50  1!  But  when  Jesus  heard  it,  he  answered  him,  saying,  Fear 
not :  believe  only,  and  she  shall  be  made  whole. 

51  And  when  he  came  into  the  house,  he  sufi'ered  no  man  to 
go  in,  save  Peter,  and  James,  and  John,  and  the  father  and  the 
mother  of  tlie  maiden. 

52  And  all  wept,  and  bewailed  her  :  but  he  said,  Weep  not ; 
she  is  not  dead,  "  but  sleepeth. 

53  And  they  laughed  him  to  scorn,  knoii'v'ing  that  she  was 
dead. 

54  And  he  put  them  all  out,  and  toofc^ier  by  th'e  hand,  and 
called,  saying,  Maid,  'arise. 

55  And  her  spirit  came  again,  and  she  arose  straightway, 
and  he  commanded  to  give  her  meat. 

56  And  her  parents  \vere  astonished :  but  >"  he  charged  them 
that  they  should  tell  no  man  what  was  done. 

X  Chip. 7.  14.     John  11.43.-y  Matt.8.  4.  &,9.  30.    Mark  5.  43. 


made  a  noise,  weeping  and  lamenting.  See  Matt.  ix.  23.  Mark  v 
38.  Pompous  funeral  ceremonies  are  ridiculous  in  themselves, 
and  entirely  opposed  to  the  spirit  and  simplicity  of  the  religion 
of  Christ.  Every  where  they  meet  with  his  disapprobation. 
55.  A7id  he  commanded  to  give  her  meat.]  Thougli  she  was 
raised  to  life  by  a  miracle,  she  was  not  to  be  preserved  by  a 
miracle.  Nature  is  God's  great  instrument,  and  he  delights  to 
work  by  it :  nor  will  he  do  any  thing  by  his  sovereign  power 
in  the  way  of  miracle,  that  can  be  effected  by  his  ordinary 
providence.  Again,  God  will  have  us  be  workers  together 
with  him.  He  provides  food  for  us,  but  he  does  not  eat  for  us  : 
we  eat  for  ourselves,  and  are  thus  nourished  on  the  bounty 
that  God  has  provided.  Without  the  food,  man  cannot  be 
nourished;  andtinless  he  eat  the  food  it  can  be  of  no  use  to 
him.  So,  God  provides  salvation  for  a  lost  world,  and  bestows 
it  on  every  penitent  believing  soul;  but  he  neither  repents 
nor  believes  for  any  man.  A  man  repents  and  believes  for 
himself,  under  the  succours  of  God's  grace. 


CHAPTER  IX. 

dirist  sends  his  apostles  to  preach  and  work-  miracles,  1 — 6.  Herod  hearing  of  the  fame  of  Jesus,  is  perplexed  ;  some  siip- 
pose  that  John  Baptist  is  risen  from  the  dead  ;  others,  that  Elijah  or  one  of  the  old  prophets  was  come  to  life,  7 — 9.  The 
apostles  return  and  relate  the  success  of  th:  ir  mission.  He  goes  to  a  retired  place,  and  the  people  folloto  him,  10,  11.  He 
feeds  fire  thousand  men  with  five  loaves  and  two  fishes,  12 — 17.  He  asks  his  disciples  what  the  public  think  of  him,  18 — 
21.  Foretells  his  passion,  22.  Shows  the  necessity  of  self-denial,  and  the  importance  of  salvation,  23 — 25.  Threatens 
those  icho  deny  him  before  nun,  26.  TVie  transfiguration,  27 — 36.  Cures  a  demoniac,  37 — 43.  Again  foretells  his  pas- 
sion, 44,  45.  The  disciples  contend  who  shall  be  greatest,  AG — 48.  Of  the  person  who  cast  out  devils  inChrist's  name,  but 
did  not  associate  with  the  disciples,  49,  50.  Of  the  Samarita7is  leho  would  not  receive  him,  51 — 56.  Of  the  inan  who  tcished 
to  follow  Jesus,  57,  58.  He  calls  another  disciple,  who  asks  permission  first  to  bury  his  father,  59.  Our  Lord's  answer, 
60—62.     [A.  M.  4031.    A.  D.  27.    An.  Olymp.  CCl.  3.] 


THEN  "  he  called  his  twelve  disciples  together,  and  gave 
them  power  and  authority  over  all  devils,  and  to  cure  dis- 
eases. 

2  And  h  he  sent  them  to  preach  the  kingdom  of  God,  and  to 
heal  tlie  sick. 

3  "^  And  he  said  unto  them.  Take  nothing  for  your  journey, 
neither  staves,  nor  scrip,  neither  bread,  neither  money ;  nei- 
ther have  two  coats  apiece. 

4  ^  And  whatsoever  house  ye  enter  Into,  there  abide,  and 
thence  depart. 

5  ^  And  whosoever  will  not  receive  you,  when  ye  go  out  of 
that  city,  f  shake  off  the  very  dust  from  your  feet  for  a  testi- 
mony against  thein. 

6  s  And  they  departed,  and  went  through  the  towns,  preach- 
ing the  Gospel,  and  healing  every  where. 

7  li  1'  ■  Now  Herod  the  tetrarch  heard  of  all  that  was  done  by 
liim  :  and  he  was  perplexed,  because  that  it  was  said  of  some, 
tliat  John  was  risen  from  the  dead  ; 

a  Mb 

Mk.e.i 


NOTES. — Verse  1.  Poieer  and  authority]  Avvaiitv  xat 
e^ovnav.  The  words  properly  mean  here,  the  power  to  ^rk 
miracles;  and  that  authority  by  which  the  whole  demWiac 
system  was  to  be  sirbjected  to  tliem.  The  reader  will  please 
to  observe,  1.  That  Luke  mentions  both  demons  and  diseases  ; 
therefore  he  was  either  rjiistaken,  or  demons  and  diseases  are 
not  the  same.  2.  The  treatment  of  these  two  was  not  the 
sa?ne : — the  demons  were  to  be  cast  out,  the  diseases  to  be 
healed.    See  Matt.  x.  1. 

2.  To  preach  the  kingdom,  of  God]  For  an  explication  of 
this  phrase,  see  on  Matt.  iii.  1. 

3.  T'ake  nothing]  See  on  Mark  vii.  7,  8. 
^     Neither  money]  See  on  Matt.  x.  9. 

Neither  have  two  coats]  Show  that  in  aH  things  ye  are  am- 
bassadors for  God,  and  go  on  his  charges. 

4.  There  abide  and  thence  depart.]  That  is,  remain  in  that 
lodging  till  ye  depart  from  that  city.  Some  MSS.  and  Versions 
add  firi,  which  makes  the  following  sense  :  There  rejuain,  and 
depart  not  thence.    See  the  note  on  Matt.  x.  11. 

7.  Herod  the  tetrarch]  See  on  Matt.  ii.  1.  xiv.  1. 

By  him]  This  is  omitted  by  BCDL.  two  others,  the  Coptic, 
Sahidic,  Armenian,  and/oarof  the  Itala.  It  is  probable 
that  Luke  might  have  written,  Herod,  hearing  of  all  the  things 
that  were  done,  &c.  but  Matthew  says  particularly,  that  it 
was  the/ame  of  Jesus  of  which  he  heard  :  chap.  xiv.  1. 

£ie  teas  perplexed]  He  was  greatly  perplexed— Strinoper 
208 


8  And  of  some,  that  Elias  had  appeared  ;  and  of  others,  that 
one  of  the  old  prophets  was  risen  again. 

9  And  Herod  said,  John  have  I  beheaded  :  but  who  is  this,  of 
whom  I  hear  such  things  t  "And  he  dfesired  t'o  see  him. 

10  ii  k  And  the  apostles,  when  they  were  returned,  told  him 
all  that  they  had  done.  '  And  he  took  them,  and  went  aside  pri- 
vately into  a  desert  place  belonging  to  the  city  called  Bcthsaida  ; 

11  And  the  people,  wheri  they  knew  it,  followed  him  :  and  he 
received  them,  and  spake  unto  them  of  the  kingdom  of  God, 
and  healed  them  that  had  need  of  healing. 

12  H  ""  And  when  the  day  began  to  wear  away,  then  came  the 
twelve,  and  said  unto  him.  Send  the  multitude  away,  that  they 
may  go  into  the  towns  and  country  round  about,  and  lodge,  and 
get  victuals  :  for  we  are  here  in  a  desert  place. 

13  But  he  said  unto  them.  Give  ye  them  to  eat.  And  they  said, 
We  have  no  more  but  five  loaves  and'  two  fishes  ;  except  we 
should  go  and  buy  meat  for  all  this  people. 

14  For  they  were  about  five  thousand  men.    And  he  said  to 


from  6ia,  emphat.  and  nnupcw,  I  am  in  perplexity.  It  is  a 
metaphor  taken  from  a  traveller,  who,  in  his  journey,  meets 
with  several  paths,  one  only  of  which  leads  to  the  place  whi- 
ther he  would  go  ;  and  not  knowing  which  to  take,  he  is  dis- 
tressed with  perplexity  and  doubt.  The  verb  comes  from  a, 
negative,  and  :Tupog,  a  way  or  passage.  A  guilty  conscience 
is  a  continual  pest : — Herod  had  murdered  John,  and  he  is 
terribly  afraid,  lest  he  should  arise  from  the  dead,  and  bring 
his  deeds  to  light,  and  expose  him  to  that  punishment  which 
he  deserved.     See  Mark  vi.  16. 

10.  Told  them  all]  Related  distinctly— iinyvavro,  from  Sia, 
through,  and  riYConat,  I  declare :  hence  the  whole  of  this  gos- 
pel, because  of  its  relating  every  thing  so  particularly,  is 
termed  iiriyrjcng,  chap.  i.  1.  a  particular  and  circumstan- 
tially detailed  narration.     See  on  Mark  vi.  3&. 

11.  The  people— followed  him]  Observe  here ^re  grand  ef- 
fects of  Divine  grace.  1.  The  people  are  drawn  to  follow 
him.  2.  He  kindly  receives  them.  3.  He  instructs  them  in 
the  things  of  God.  4.  He  heals  all  their  diseases.  5.  lie  feeds 
their  bodies  and  their  souls.  See  Quesnel.  Reader  !  "Jesua 
is  the  same  to  the  present  moment.  Follow  him,  and  he  will 
receive,  instruct,  heal,  feed,  and  save  thy  soulunto eternal  life. 

12.  Send  the  multitude  away]  See  this  miracle  explained'ac 
large,  on  the  parallel  places.  Matt.  xiv.  15—21.  Mark  vi.  36^4 

16.  Thenhetookthefiveloaves]  Aministerof  the  Gospel,  who 
is  employed  to  feed  souls,  should  imitate  this  conduct  of  ChrisL 


P^t6  thousand  fed. 


CHAPTER  IX. 


The  transflguraUon. 


his  disciples,  Make  them  sit  down  by  fifties  in  a  company. 

15  And  they  did  so,  and  made  them  all  sit  down. 

16  Then  he  took  the  five  loaves  and  the  two  fishes,  and  look- 
ing up  to  heaven,  he  blessed  them,  and  brake,  and  gave  to  the 
disciples  to  set  before  the  multitude. 

17  And  they  did  eat,  and  were  all  filled  :  and  there  was  taken 
up  of  fragments  that  remained  to  them,  twelve  baskets. 

18  U  °  And  it  came  to  pass,  as  he  was  alone  praying,  his  disci- 
ples were  with  him  :  and  he  asked  them,  saying,  Whom  say 
the  people  that  I  am  1 

1 19  They  answering  said,  "  John  the  Baptist ;  but  some  say, 
Elias;  and  others  say,  that  one  of  the  old  prophets  is  risen  again. 
'  20  He  said  unto  them,  But  whom  say  ye  that  I  am  1  p  Peter 
answering  said.  The  Christ  of  God. 

21  "•  And  he  straitly  charged  them,  and  commanded  (hem  to 
tell  no  man  that  thing  ; 

22  Saying,  '  the  Son  of  man  must  suffer  many  things,  and  be 
rejected,  of  the  elders,  and  chief  priests,  aad  scribes,  and  be 
slain,  and  be  raised  the  third  day. 

2-31!'  And  he  said  to  tkeni  all.  If  any  ina7i  will  come  after  me, 
let  him  deny  himself,  and  take  up  his  cross'daily,  and  follow  me. 

24  For  whosoever  will  saVe  his  life  shall  lose  it :  but  whoso- 
ever will  lose  his  life  for  my  sake,  the  same  shal'  save  it. 

25 '  For  what  is  a  man  advantaged,  if  he  gain  the  whole  world, 
and  lose  himself,  or  be  cast  away  1 

26  "  For  whosoever  shall  be  ashamed  of  me,  and  of  my  words, 
of  him  shall  the  Son  of  man  be  ashamed,  when  he  shall  come 
in  his  own  glory,  and  in  his  Father's,  and  of  the  holy  angels. 

27  V  But  I  tell  you  of  a  truth,  there  be  some  standing  here, 
Which  shall  not  taste  of  death,  till  they  see  the  kingdom  of  God. 

28  T  «  And  it  came  to  pass  about  an  ei^ht  days  after  these 
*  sayings,  he  took  Peter,  and  John,  and  James,  and  went  up 
into  a  mountain  to  pray. 

29  And  as  he  prayed,  the  fashion  of  his  countenance  was  al- 
tered, and  his  raiment  teas  white  and  glistering. 

30  And,  behold,  thei-e  talked  with  him  two  men,  which  were 
Moses  and  Elias  : 

31  Who  appeared  in  glory,  and  spake  of  his  decease  which 
he  should  accomplish  at  Jerusalem. 

32  But  Peter  and  they  that  were  with  him  ''were  heavy  with 

n  .Mall.  16. 13.  Mark  8.  27,-0  .Mall.  H.  2.  Verse  7,  8.— p  Mall.  16.  IS.  John  6.69.— 
q  .Moll.  IS  a).— r  Matt.  16.21.  &.  17.  S.— s  Matt.  10.  33.  fc  16.  24.  Mark  8.  34.  Ch. 
U.  27.— I  Mm.  16.  .X.    Mark  8.  36.— u  Malt.  10.  33.     Mark  8.  33.    2  Tim.  2.  12. 


1.  He  ought  to  exhort  the  people  to  hear  with  sedate  and 
humble  reverence. 

2.  He  should  first  take  the  bread  oi  lite  himself,  that  he  may 
be  strengthened  to  feed  others. 

3.  He  ought  frequently  to  lift  his  soul  to  God,  in  order  to 
draw  down  tlie  divine  blessing  on  himself  and  his  hearers. 

4.  He  should  break  the  loaves — divide  rightly  the  word  of 
truth,  and  give  to  all  such  portions  as  are  suited  to  their  capa- 
cities and  states. 

F>.  Wh-it  he  cannot  perform  himself,  he  should  endeavour 
to  effect  by  the  ministry  of  others ;  employing  every  promi- 
sing talent  for  the  edification  of  the  whole,  which  he  finds 
among  the  members  of  the  church  of  God.  Under  such  a  pas- 
tor, the  flock  of  Christ  will  increase  and  multiply.  See  Quesnel. 

18.  Whom  say  the  people]  Oi  ox^oi,  the  common  people,  i.  e. 
the  mass  of  the  people.  See  this  question  considered  on 
Matt.  xvi.  13,  &c. 

20.  But  whom  say  ye  that  lam?]  Whom  do  ye  tell  the  peo- 
ple that  I  am  1  What  do  ye  preach  concerning  me  1  See  also  on 
Matt.  xvi.  14.  and  see  the  observations  at  the  end  of  this  chaptei-. 

The  Christ  of  God.]  The  Coptic  and  latter  Persic  read. 
Thou  art  Christ  God.  After  this  comes  in  Peter's  confes- 
sion of  our  Lord,  as  related  Matt.  rvi.  16,  &c.  where  see  the 
notes  :  and  see  also  the  observations  of  Granville  Sharp, 
Esq.  at  the  end  of  that  chapter. 

23.  If  any  man  tcill  come  after  me]  See  on  Matt.  xvi.  24. 
and  on  Mark  viii.  34.  where  the  nature  of  proselytism,  among 
the  Jews  is  e.vplained. 

Daily]  Ka^'  rificpav  is  omitted  by  many  reputable  MSS.,  Ver- 
sions and  Fathers.  It  is  not  found  in  the  parallel  places,  Matt. 
xvi.  24.  Mark  viii.  34. 

24.  Will  save  his  life]  See  on  Matt.  xvi.  24,  &c. 

25.  Lose  himself  ]  'That  is,  his  life  or  soul.  See  the  paral- 
lel places.  Matt.  xvi.  25.  Mark  viii.  35.  and  especially  the 
note  on  the  former. 

Or  be  cast  away  7]  Or  receive  spiritual  damage — ri  ll^riiiiwOeis. 
I  have  added  the  word  spiritual  here,  which  I  conceive  to  be 
necessarily  implied.  Because,  if  a  man  received  only  tempo- 
rardamage  in  some  respect  or  other,  yet  gaining  the  whole 
world  must  amply  compensate  him.  But  if  he  should  re- 
ceive spiritual  damage — hurt  to  his  soul  in  the  smallest  de- 
gree, the  possession  of  the  universe  could  not  indemnify  him. 
Earthly  goods  may  repair  earthly  losses,  but  they  cannot  re- 
pair any  breach  that  may  be  made  in  the  peace  or  holiness  of 
the  soul.    See  on  Matt.  xvi.  26. 

26.  Ashamed  of  me.]  See  on  Mark  viii.  38. 

28.  About  an  eight  days  after]  See  the  whole  of  this  im- 
portant transaction  explained  at  large  on  Matt.  xvii.  1 — 13. 

3!l.  His  decease]  Trj  c^oSon  avrov,  that  going  out  (or  death) 
of  his.  That  peculiar  kind  of  death — its  nature,  circum- 
stances, and  necessity  being  considered.  Instead  of  e^oSov, 
thirteen  MSS.  have  (5oJa>/,  glory.  They  spoke  of  thai  glory 
of  his,  which  he  was  about  to  Jill  up,  iTrXrjpow')  at  Jerusalem. 
The  jEthiopic  unites  both  readings.    The  death  of  Jesus  was 

Vol.  V.  D  d 


sleep :  and  when  they  were  awake,  they  saw  his  glory,  and 
the  two  men  that  stood  with  him. 

33  And  it  came  to  pass,  as  tliey  departed  from  him.  Peter  said 
unto  Jesus,  Master,  it  is  good  for  us  In  be  here  :  and  let  us  make 
three  tabernacles  ;  one  for  thee,  and  one  for  Moses,  and  ona 
for  Elias  :  not  knowing  what  he  said. 

34  While  he  thus  spake,  there  came  a  cloud,  and  overshadow- 
ed them  :  and  they  feared  as  they  entered  into  the  cloud  : 

35  And  there  caine  a  voice  out  of  the  cloud,  saying,  '  This  is 
my  beloved  Son  :  "  hear  him. 

36  And  wlien  the  voice  was  past,  Jesus  was  found  alone. 
^  And  they  kept  it  close,  and  told  no  man  in  those  days  any  of 
those  things  which  they  had  seen. 

37  li  ■=  And  it  came  to  pass,  that  on  the  next  day,  when  they 
were  come  down  from  the  hill,  much  people  met  him. 

38  And,  behold,  a  man  of  the  company  cried  out,  saying,  Master, 
1  beseech  thee,  look  upon  my  son  :  for  he  is  mine  only  child. 

39  And,  lo,  a  spirit  taketh  him,  and  he  suddenly  crieth  out ; 
and  it  leareth  liim  that  he  foameth  again,  and  braising  him, 
hardly  departelh  from  him. 

40  And  I  besought  thy  disciples  to  cast  him  out :  and  they 
could  not. 

41  And  Jesus  answering  said,  O  faithless  and  perverse  gene- 
ration, how  long  shall  I  bo  with  you,  and  suffer  you  1  Bring 
thy  son  hither. 

42  And  as  he  was  yet  a  coming,  the  devil  threw  him  down, 
and  tare  hi^n.  And  Jesus  rebuked  the  unclean  spirit,  and  heal- 
ed the  child,  and  delivered  him  again  to  his  father. 

43  T  And  they  were  all  amazed  at  the  mighty  power  of  God. 
But  while  they  wondered  every  one  at  all  thin^  which  Jesus 
did,  he  said  unto  his  disciples, 

44  *  Let  these  sayings  sink  down  into  your  ears  r  for  the  Son 
of  man  shall  be  delivered  into  the  hands  of  men. 

45  *  But  they  understood  not  this  saying,  and  it  was  hid  from 
them,  that  they  perceived  it  not :  and  they  feared  to  ask  him 
of  that  saying. 

46  1  f  Then  there  arose  a  reasoning  among  them,  which  of 
them  should  be  greatest. 

47  And  Jesus,  perceiving  the  thought  of  their  heart,  took  a 
child,  and  set  him  by  him, 

V  Ma-.t.ie.  28.     Mark  9.1.— w  Mall.  17.1.    Mark  9.2.-1  Of,  ttiingrs.—y  Dall.8.I8. 
&10.9.— zMail.3.  17.— a  Acts  3.22.— b  Mall.  17.9.— c  Mali.  17. 14.      Mark  9. 14,17.— 
"    '  —.      ^  ..-..    .o   1^     Markg.Jl. 


his  glory,  because  by  it,  he  gained  the  victory  over  sin,death,  and 
hell,  and  purchased  salvation  and  eternal  glory  for  a  lost  world. 

33.  It  is  goodfor  us  to  be  here]  Some  MSS.  add  navTore,  It 
is  goodfor  iis  to  be  always  here. 

35.  1'his  is  my  beloved  Son]  Instead  of  o  ayairriTo;,  the  be- 
loved one,  some  MSS.  and  Versions  have  CKXcKTog,  the  chosen 
one :  and  the  jElhiopic  translator,  as  in  several  other  cases, 
to  be  sure  of  the  true  reading,  retains  both. 

In  whom  lam  well  pleased,  or  have  delighted — is  added  by 
some  very  ancfent  MSS.  Perhaps  this  addition  is  taken  from 
Matt.  xvii.  5. 

37.  Much  people]    See  on  Matt.  xvii.  14. 

39.  A  spirit  taketh  him,  and  he  suddenly  crieth  out]  TIt>evfia 
\afi(iavei  avrov.  This  very  phrase  is  used  by  heathen  writers, 
when  they  speak  of  supernatural  influence.  The  following 
from  Herodotus,  will  make  the  matter,  I  hope,  quite  plain. 
Speaking  of  Scy I es,  king  of  the  Scythians,  who  was  more 
fond  of  Grecian  manners  and  customs,  than  those  of  his  coun- 
trymen: and  who  desired  to  be  privately  iiiitiated  into  the 
Bacchic  mysteries,  he  adds,  "  Now  because  the  Scythians  re- 
proach the  Greeks  with  these  Bacchanals,  and  say,  that  to 
imagine  a  god  driving  men  into  paroxysms  of  madness,  is  not 
agreeable  to  sound  reason ;  a  certain  Borysthenian,  while  the 
king  was  performing  the  ceremonies  of  initiation,  went  out, 
and  discovered  the  matter  to  the  Scythian  army  in  these 
words:  '  Ye  Scythians,  ridicule  us  because  we  celebrate  the 
Bacchanals,  xai  rijieai  o  ^eoi  AAMBANEI,  and  the  god  pos- 
sesses us:  but  now  the  same  demon,  ovroi  o  iatpcji/,  has 
TAKEN  possession,  AEAABHKE,  of  your  king,  for  he  cele- 
brates the  Bacchanals,  and  viro  tuv  ^cov  paiverat,  is  filled  with 
fury  by  this  god.' "     Herodotus,  1.  iv.  p.  250,  edit.  Gale. 

This  passage  is  exceedingly  remsirkable.  The  very  expres- 
sions which  Luke  uses  here,  are  made  use  of  by  Herodotus. 
A  demon,  iai^oiv,  is  the  agent  in  the  Greek  historian,  and  a 
demon  is  the  agent  in  the  case  mentioned  in  the  text,  ver.  42. 
In  both  cases  it  is  said  the  demon  possesses  the  persons,  and 
the  very  same  itord,  \an0avet,  is  used  to  express  this  in  both 
historians.  Both  historians  show  that  the  possessions  wero 
real,  by  the  effects  produced  in  the  persons  :  the  heathen  king 
rages  -with  fury  through  the  influence  of  the  demon  called  the 
god  Bacchus ;  the  pereon  in  the  text  screams  out,  iKpai^ii,)  is 
greatly  convulsed,  and  foams  at  the  mouth.  Here  was  a  real 
possession,  and  such  as  often  took  place  among  those  who 
were  worshippers  of  demons. 

42.  The  devil  threw  him  down,  and  tarehim.]  See  this  case 
considered  at  large,  on  Matt.  xvii.  15 — 18.  and  Mark  ix.  14 — ^27. 

43.  T%e  mighty  power]  This  majesty  of  God,  ntyaXtioTtiri 
Tov  Qcov.  They  plainly  saw  that  it  was  a  case,  in  which  any 
power  inferior  "to  that  of  God  could  be  of  no  avail :  and  they 
were  deeply  struck  with  the  majesty  of  God  manifested  in  the 
conduct  of  the  blessed  Jesus. 

M.  Let  these  sayings  sink  dotcn  into  your  ears]    Or,  put 
these  words  into  yottr  ears.   To  other  words  you  may  lencf  oc- 
casional attention— but  to  what  concerns  my  sufferings  and 
209 


Who  is  Jit  to  he 


ST.  LUKE. 


a  disciple  of  Chri&L 


48  And  said  unto  them,  «  Whosoever  shall  receive  this  child 
in  my  name  receiveth  me :  and  whosoever  shall  receive  me 
receiveth  him  that  sent  me  :  i>  for  he  that  is  least  among  you 
all,  the  same  shall  be  great. 

49  ^  '  And  John  answered  and  said,  Master,  we  saw  one  cast- 
ing out  devils  in  thy  nam* ;  and  wc  forbad  him,  because  he 
followcth  not  witli  us. 

50  And  Jesus  said  unto  him,  Forbid  hi?n  not :  for  k  lie  that  is 
not  against  us  is  for  us. 

51  n  And  it  came  to  pass,  when  the  time  was  come  that '  he 
should  be  received  up,  he  steadfastly  set  his  face  to  go  to  Je- 
rusalem, 

52  And  sent  messengers  before  his  face;  and  they  \tent,  and 
entered  into  a  village  of  the  Samaritans,  to  make  ready  for  liim. 

53  And  ■"  tliey  did  not  receive  him,  because  his  face  was  as 
though  he  would  go  to  Jerusalem. 

54  And  when  his  disciples  James  and  John  saw  Ihis,  they 
paid,  Lord,  wilt  thou  that  we  command  fire  to  come  down  from 
heaven,  and  consume  them,  even  as  "  Elias  did  ? 


death,  you  must  ever  listen.     Let  them  constantly  occupy  a 
place  in  your  most  serious  meditations  and  reflections. 

45.  But  they  understood  not]    See  the  note  on  Mark  ix.  32. 

46.  There  arose  a  reasoning]  EicrjX^e  Se  diaXoytaijos,  a 
dialogue  took  place — one  inquired,  and  another  answered, 
and  so  on.    See  this  subject  explained  on  Matt,  xviii.  1,  &c. 

49.  We  forbad  him]  See  this  subject  consideied  on  Mark 
ix.  38,  &c. 

51.  That  he  should  be  received  up]  Bishop  Pearce  says, 
"  I  think  the  word  avaXrjipcon  must  signify,  of  Jesus's  retiring 
at  withdrawing  himself,  and  not  of  his  being  received  up ; 
because  the  word  avunXripovri^ai  here  used  before  it,  denotes 
tt  time  completed,  which  that  of  his  ascension  was  not  tlien. 
The  sense  is,  that  the  time  was  come,  when  Jesus  was  no  lon- 
ger to  retire  from  Judea  and  the  parts  about  Jerusalem  as  he 
had  hithei-to  done  ;  for  he  had  lived  altogether  in  Galilee,  lest 
the  Jews  should  have  laid  hold  on  him,  before  the  work  of  his 
ministry  was  ended,  and  full  proofs  of  his  divine  mission 
given,  and  some  of  the  prophecies  concerning  him  accom- 
plished. John  says,  chap.  vii.  1.  Jesus  icalked  in  Galilee ; 
for  he  would  not  walk  i)i  Jewry,  because  the  Jeips  sought  to 
kill  him.  Let  it  be  observed,  that  all  which  follows  here  in 
Luke  to  chap.  xix.  45.  is  represented  by  him,  as  done  by  Jesus 
in  his  last  journey  from  Galilee  to  Jerusalem." 

He  steadfastly  set  his  face]  That  is,  after  proper  and  ma- 
ture deliberation,  he  chose  now  to  go  up  to  Jerusalem,  and 
iirnily  dcterfnined  to  accomplish  his  design. 

52.  Sent  messengers]  Ay)  tXovf,  angels  literally :  but  this 
proves  that  the  word  angel  signifies  a  messenger  of  any  kind, 
whether  divine  or  human.  Tlie  messengers  in  this  case  were 
probably  James  and  John. 

53.  His  face  jcas]  They  saw  he  was  going  up  to  .Jerusalem 
to  keep  the  feast,  (it  was  the  feast  of  tabernacles,  John  vii.  2.) 
ond  knowing  him  thereby  to  be  a  Jew,  they  would  afford  no- 
thing for  his  entertainment :  for,  in  religious  matters,  the  Sa- 
maritans and  Jews  had  no  dealings,  see  John  iv.  9.  The  Sa- 
maritans were  a  kind  of  mongrel  heathens  :  tliey  feared  Jeho- 
vah, and  served  other  gods,  1  Kings  xvii.  34.  They  apostatized 
from  the  true  religion,  and  persecuted  tliose  who  were  attach- 
ed to  it.  See  an  account  of  them,  Matt.  chap.  xvi.  1.  Those 
only  who  have  deserted  the  truth  of  God,  or  who  are  uninflu- 
enced by  it,  hate  them  who  embrace  and  act  by  it.  When  a 
man  had  once  decidedly  taken  the  road  to  heaven,  he  can  have 
but  little  credit  any  longer  in  the  world,  1  John  iii.  1. 

54.  7'hat  we  command  fire]  Vengeance  belongs  to  the  Lord. 
What  we  suffer  for /u'ssaAe,  should  be  left  to  himself  to  reprove 
or  punish.  The  insult  is  offered  to  him,  not  to  us.  See  the  note 
on  Mark  iii.  17. 

55.  Ye  know  not  what  manner  of  spirit  ye  are  of]  Ye  do 
not  consider,  that  the  present  is  a  dispensation  of  infinite 
mercy  and  love  ;  and  that  the  design  of  God  is  not  to  destroy 
sinners,  but  to  give  them  space  to  repent,  that  he  may  save 
them  unto  eternal  life.  And  ye  do  not  consider,  that  the  zeal 
which  you  feel,  springs  from  an  evil  principle,  being  more 
concerned  for  your  own  honour  tliau  for  the  honour  of  God. 
The  disciples  of  that  Christ  who  died  for  his  enemies,  should 
never  think  of  anenging  themselves  on  their  persecutors. 

56.  And  they  tcent  to  another  village.]  Which  probably  Aid 
entertain  them ;  being,  perhaps,  withoutthe  Samaritan  borders. 

The  words.  Ye  know  not  of  what  spirit  ye  are :  for  the  Son 
efman  is  not  come  to  destroy  men's  lives,  but  to  save  the^n, 


55  But  he  turned,  and  rebuked  them,  and  said,  Ye  know  not 
what  manner  of  spirit  ye  are  of. 

56  For  "  the  Son  of  man  is  not  come  to  destroy  men's  lives, 
but  to  save  them.    And  they  went  to  another  village. 

57  H  P  And  it  came  to  pass,  that,  as  tltev  went  in  the  \\'s.y,  a 
certain  mayi  said  unto  him.  Lord,  I  will' follow  thee  whither- 
soever thou  goest. 

.58  And  Jesus  said  unto  him,  Foxes  have  holes,  and  birds  of 
the  air  have  nests  ;  but  the  Son  of  man  hath  not  where  to  lay 
his  head. 

59  1  And  he  said  tinto  another.  Follow  me.  But  he  said',  Lord, 
suffer  me  first  to  go  and  bury  my  father. 

(50  .Tesus  said  unto  him.  Let  tlie  dead  bury  their  dead :  but 
go  thou  and  preach  the  kingdom  of  God. 

61  And  anotlier  also  said,  Lord,  '  I  win  follow  thee ;  but  let 
me  first  go  bid  them  farewell  which  are  at  home  at  my 
house. 

62  And  .TesiTS  said  unto  him,  No  hran,  having  put  his  hand  to 
the  plough,  •  and  looking  back,  is  fit  for  the  kingdom  of  God. 


are  wanting  in  ABCEGHLS-V,  and  in  many  others.  Griesbarh 
leaves  the  latter  clause  out  of  the  text.  It  is  probable,  that  the 
most  ancient  M.SS.  read  the  passage  tlius  :  But  he  turned,  and 
rebukcdthem,  andsaid,  Yeknow  not  of  what  spirit  ye  are.  And 
they  teent  to  another  village.  See  the  aiithorities  in'GRiESBACH. 
57.  A  certai7i  man]  He  was  a  scribe.  See  on  Matt.  viii. 
19 — 22.  It  is  probable  that  this  took  place  when  Christ  was  at 
Capernaum,  as  Mattliew  represents  it,  and  not  on  the  way  to 
Jerusalem  through  Samaria. 

61.  Another  also  said]  This  circumstance  is  not  mentioned 
by  any  of  the  other  evangelists;  and  Matthew  alone  men- 
tions the  former  case,  ver.  57,  58. 

Let  me  first  go  bid  thetnfarewall  which  are  at  home]  Etti- 
rpeipuv  ftoi  annra^aadat  toij  tis  rov  otKov  jxov — Permit  me  tc 
set  in  order  my  affairs  at  home.  Those  who  understand  the 
Greek  text,  will  see  at  once  tliat  it  will  bear  this  translation 
well ;  and  that  this  is  the  most  natural.  This  person  seera.$ 
to  have  had  in  view  the  case  of  Elisha,  who  made  a  similar 
request  to  the  prophet  Elijah,  1  Kings  xix.  19,20.  which  re- 
quest was  granted  by  the  prophet ;  but  our  Lord,  seeing  that 
this  person  had  too  much  attachment  to  the  earth,  and  that 
his  return  to  worldly  employments,  though  for  a  short  time, 
was  likely  to  become  the  mocflis  of  stifling  the  good  desires 
which  he  now  felt,  refused  to  grant  him  that  pennission. 
That  which  we  object  to  the  execution  of  God's  designs,  is 
sometimes  the  very  tiling  from  which  we  should  immediately 
disengage  ourselves. 

62.  Fut  his  hand  to  the  plough]  Can  any  person  properly 
discharge  the  work  of  the  ministry,  who  is  engaged  in  secular 
employments.  A  farmer  and  a  minister  of  the  Gospel  aro 
incompatible  characters.  As  a  person  who  holds  (he  plough 
cannot  keep  on  a  straight  furrow  if  he  look  behind  him  ;  so 
he  who  is  employed  in  the  work  of  the  ministry  cannot  do  the 
work  of  an  evangelist,  if  he  turn  his  desires  to  worldly  profits. 
A  good  man  has  said,  "He  who  thinks  it  necessary  to  culti- 
vate the  favour  of  the  v/orld,  is  not  far  from  betraying  the 
interests  of  God  and  his  church."  Sucha  person  is  not  ft, 
cvOcTOf,  properly  disposed,  has  not  his  mind  prciper\y  directed, 
towards  the  heavenly  inheritance,  and  is  not_^^  to  show  the 
way  to  others.  In  both  these  verses  there  is  a  plain  reference 
to  the  call  of  Elislia.     See  1  Kings  xix.  19,  &c. 

1.  Considering  the  life  of  mortification  and  self-denial  which 
Christ  and  his  disciples  led,  it  is  surprising  to  find  that  any 
one  should  voluntarily  offer  to-be  his  disciple.  But  there  is 
such  an  attractive  influence  in  truths  and  such  a  persuasive 
eloquence  in  the  consistent  steady  conduct  Of  a  righteous  man, 
that  the^rsf  must  have  admirers,  and  the  latter  imitators. 
Christianity,  as  it  is  generally  exhibited,  has  little  attractive 
in  it;  and  it  is  no  wonder  that  the  cross  of  Christ  is  not  prized, 
as  the  blessings  of  it  are  not  known  ;  and  they  can  be  known 
and  exhibited  by  him  only  who  follows  C\\r\st  filly. 

2.  It  is  natural  for  man  to  wish  to  do  the  work  of  God  in  his 
own  spirit :  hence  he  is  ready  to  call  doAvn  fire  and  brimstone 
from  heaven  against  those  who  do  not  conform  to  his  own 
views  of  things.  A  spirit  of  persecution  is  abominable.  Had 
man  the  government  of  the  world,  in  a  short  time,  not  only 
sects  and  parties,  but  even  true  religion  itself,  would  be  ba- 
nished from  the  face  of  the  earth.  Meekness,  long-suffering, 
and  benevolence,  become  the  followers  of  Christ ;  and  his 
followers  should  ever  consider,  that  his  work  can  never  bo 
done  but  in  his  own  Spirit. 


CHAPTER  X. 
Christ  appoints  seve7ity  disciples  to  go  before  him,  tico  by  two,  to  preach,  heal,  &c.  I — 12.  Pronounces  woes  on  Chorazin 
and  Capernaum,  13 — 16.  The  seventy  return,  and  give  account  of  their  mission,  17 — 20.  Christ  rejoices  that  the  things 
tohich  were  hidden  fro^n  the  wise  and  prudent,  had  been  revealed  unto  babes,  and  shows  the  great  privileges  of  the  Gospel, 
21 — 24.  A  lawyer  inquires  how  he  shall  inherit  eternal  life,  and  is  answered,  25 — 29.  The  story  of  the  good  Samaritan^ 
30—37.     Theacco^uTit  o/ Martha  a?!rfMary,  38—42.     [A.  M.  4032.     A.  U.  28.     An.  Olymp.  CCI.  4. J 

AFTER  these  things,  the  Lord  appointed  other  seventy  also,  i    2  Therefore  said  he  unto  them,  b  The  harvest  truly  is  great, 
and  '  sent  them  two  and  two  before  his  face,  into  every    but  the  labourers  are  few :  '  pray  ye  therefore  the  Lord  of  the 
eity  and  place,  whither  he  himself  would  come.  harvest,  that  he  would  send  forth  labourers  into  his  harvest. 

oMalt.IO.l.    M«rli6.7.  b  MaCi.  9.  il7.  38.   .lohn  4.3S.— c  2  Thesa.  3  1. 

NOTES.— Verse  1.  The  L(rrd  appointed  other  seventy]  Ra-  \fore  this  time,  though  probably,  the  word  other,  has  a  refe- 
tner,  seventy  others,  not  other  seventy,  as  our  translation  has  rence  to  the  twelve  chosen  first :  he  not  only  chose  twelve  dis- 
it,  which  seems  to  intimate  that  he  had  appointed  seventy  be-  I  ciples  to  be  constantly  with  liim  :  but  he  chose  seventy  others 

310 


t^irectioiUs  to  the  disciples 


CHAPTER  X. 


3  Go  your  ways  :  *  behold,  I  send  you  forth  as  lambs  amone 
wolves. 

4  •  Carry  neither  purse,  nor  scrip,  nor  shoes  :  and  f  salute  no 
man  by  the  way. 

5  e  And  into  whatsoever  house  ye  enter,  first  say,  Peace  be 
to  this  house. 

6  And  if  the  son  of  peace  be  tliere,  your  peace  shall  rest  up- 
on it :  if  not,  it  shall  turn  to  you  again. 

7  h  And  in  the  same  liou.se  remain,  '  eating  and  drinkln" 
such  thmgs  as  they  give  :  for  k  the  laboui-er  is  worthy  of  his 
hire.     Go  not  from  house  to  house. 

8  And  into  whatsoever  city  ye  enter,  and  they  receive  you, 
eat  such  things  as  are  set  before  you  : 

9  'And  heal  the  sick  that  are  therein,  and  say  unto  them, 
The  kingdom  of  God  is  come  nigh  unto  you. 

10  But  into  whatsoever  city  ye  enter,  and  they  receive  you 
not,  go  your  ways  out  into  the  streets  of  the  same,  and  say, 

11  "  Even  the  very  dust  of  your  city,  which  cleaveth  on  us, 
we  do  wipe  oft"  against  you  :  notwithstanding  be  ye  sure  of 
this,  that  the  kingdom  of  God  is  come  nigh  inito  you. 

12  But  I  say  unto  you,  that  "  it  shall  be  more  tolerable  in  that 
day  for  Sodom,  than  for  that  city. 

13  P  Wo  unto  thee,  Chorazin  !  wo  unto  thee,  Bethsaida  !  "J  for 
if  the  mighty  works  had  been  done  in  Tyre  and  Sidon,  which 
have  been  done  in  yon,  they  had  a  great  while  ago  repented, 
sitting  in  sackcloth  and  ashes. 

14  But  it  shall  be  more  tolerable  for  Tyre  and  Sidon  at  the 
judgment  than  for  you. 

15  '  And  thou,  CapernaUm,  which  art  '  exalted  to  heaven, 
'  shall  be  thrust  down  to  hell. 

16  "  He  that  heareth  you,  heareth  me  ;  and  "  he  that  despi- 

d  MMf.lO.  16  -<i.M.al^  10.9,  10      Mark  6  8.    Ch.i.X-fi  Kin-s  4.29  -%  Malt.  10. 
1 


relative  to:helr  conduct. 


I  Ch.9  2.— in  Matt.  'i.1.ui.\V.'sl'\li.i'.    Verse  ll.—n  Mail'  Id'h    ChP's  '  Ana 
51.4,  lS.a.-<,  Mmu  10. 15,  M.rk  6  U.-p  M.ti  1  l.s"-q  K,ei;;  3. 6.irMau.  1 1  S3 


-oaen.  11.4.     Deu.  1.98.     1=.   .,  , 
l.Mntl.  10  40.  At«rk9.37.   John  13.  ao. 


Sec  Ezck.  26.  20.54  32.18!— 


to  go  before  him.  Our  blessed  Lord  formed  every  thin"'  in  his 
church  on  the  model  of  the  Jewish  church  ;  and  why  7  Be- 
cause It  was  the  pattern  shown  by  God  hiiiself,  the  divine 
furm  which  pointed  out  the  heavenly  substance,  which  now 
began  to  be  established  in  its  place.  As  he  before  had  chosen 
twelve  apostles  m  reference  to  the  twelve  patriarchs,  who 
were  tlie  chiefs  of  the  ticelve  tribes  and  the  heads  of  the  Jew- 
ish church,  he  now  publicly  appointed  (for  so  the  word  avc- 
6cilcv  means)  seventy  others,  as  Moses  did  the  seventy  elders 
wliom  he  associated  with  himself,  to  assist  him  in  the  "overn- 
ment  of  tlie  people.  E.xod.  xviii.  19.  xxiv.  1—9.  These  Christ 
sent  by  two  and  two  ;  1.  To  teacli  them  the  necessity  of  con- 
cord among  the  ministers  of  righteousness.  2.  That  in  the 
mouths  ot  two  witnesses  every  thing  might  be  established. 
;■  • '  j-.=  "^'  ^^^y  might  comfort  and  support  each  other  in 
their  difficult  labour.  See  on  Mark  vi.  7.  Several  MSS.  and 
Ncrsions  have  seventy-two.  Sometimes  the  Jews  chose  six 
out  of  each  tribe  ;  this  was  the  number  of  the  great  sanhe- 
arim.  The  names  of  these  seventy  disciples  are  found  intlie 
margm  of  some  ancient  MSS.  But  this  authority  Is  ques- 
tionable. ^ 

.^'■.u.'.'l'"  ^  "-<>"»  send forl/>]  EkP^X,,.  There  seems  to  be 
an  allusion  here  to  the  case  ot  reapers,  who,  though  the  har- 
vest was  perfectly  ripe,  yet  were  in  no  hurry  to  cut  it  down. 
News  of  this  IS  brought  to  the  lord  of  the  harvest,  the  far- 
mer, and  he  is  entreated  to  exert  his  authority,  and  hurry 
t.U'in  out ;  and  this  he  does  because  the  harvest  is  spoilin'' 
for  want  of  being  reaped  and  gathered  in.  See  the  notes  on 
aiatt.  \x.  .!/,  3S. 

3.  Lambs  among  wolves]  See  on  Matt.  x.  16. 

4.  Carry  neither  purse,  nor  scrip]  See  on  Matt.  x.  9,  &c. 
and  Mark  vi.  8,  &c. 

Salute  no  man  by  the  way]  According  to  a  canon  of  the 
Jews,  ti  man  who  was  about  any  sacred  work,  was  exempted 
trom  all  civil  obligations  for  the  time  ;  forasmuch  as  obe- 
dience to  God  was  of  infinitely  greater  consequence  than  the 
cultivation  of  private  friendships,  or  the  returning  of  civil 
compliments.  ^ 

5.  Peace  be  to  this  house]  See  on  Matt  x.  12. 

6.  The  son  of  peace]  In  the  Jewish  style,  a  man  who  has 
any  goodmhaii  quality  is  callod  the  son  of  it.  Thus  wise  men 
art-  called  the  children  of  wisdom.  Matt.  xi.  19.  Luke  vii  35 
bo  likewise,  what  a  man  is  doomed  to,  he  is  called  the  son  of 
as  in  fcph.  II.  3.  wicked  men  arc  styled  the  children  of  wrath  '■ 
80  Judas  IS  called  the  son  of  perdition,  John  xvii.  12.  and  a 
man  who  rfescrres  to  die,  is  called,  2  Sam.  xii.  5.  a  son  nf 
aeat/i.  lyon  of  peace  in  tlie  text,  not  only  means  a  peaceable, 
quiet  man,  but  one  also  of  good  report  for  his  uprip-htness 
and  henevotence.  It  would  have  been  a  disho.iour  to  this  niis- 
Shl:  a^'}  "^  "I'ssionarics  taken  up  their  lodgings  with  those 

7    ^t  ^  I  ^  ^"*"'  report  among  them  who  were  without. 

/.   I  he  labourer  is  worthy]  See  on  Matt.  x.  8,  and  12. 

Q    ^J"'/':<"»  ftouse  to  house]   See  on  Matt  x.  11. 
},   i„i,     '""Sdom  nf  God  is  come  nigh  unto  you.]   E0'  t)«nf, 
were  tonT^M^",','-.,  '^^''^  '''^'^  "^'^  S^""al  texi  on  which  they 

n     F-Sl    ?!' ''"  ">•'''■  sermons.  See  it  explained,  Matt.  iii.  2 
3     Wollt^?,'''^  i':-"  "-^.y"'""  "■'i']  ^ee  on  Matt.  x.  14,  15 

it   tVap/m^*!'  5'«"-«*'"  '1  See  on  Matt.  xi.  21-24. 

ifi    Hi  ,1  ] 7°  ^'^^^-    ^ee  this  explained.  Matt.  xi.  23. 
ed  GodVa  d"  ^tli^n*'"  ^''"'  despiseth  vie]    "  The  holy  bless 
ea  t.o{i  said  .     Honour  my  statutes,  for  they  are  my  ambas 


seth  you,  despiseth  .'ne  ;  "and  he  that  dcspisth  me,  desoiseth 
him  that  sent  me.  ^ 

17  H  And  '  the  seventy  returned  again  with  joy,  saying  Lord 
even  the  devils  are  subject  unto  us  through  thy  name.  '  ' 

IS  And  he  said  unto  them,  >'  I  beheld  Satan  as  liglitnin'  fall 
from  heaven.  " 

19  Behold,  '  I  give  unto  you  power  to  tread  on  serpents  and 
scorpions,  and  over  all  the  power  of  the  enemy  :  and  nolhin"' 
shall  by  any  means  hurt  you.  " 

20  Notwithstanding,  in  this  rejoice  not,  that  the  spirits  arc 
subject  unto  you ;  but  rather  rejoice,  because  "  your  names 
are  written  in  heaven. 

21  H  b  In  that  hour  Jesus  rejoiced  in  spirit,  and  said,  I  thank 
thee,  O  Father,  Lord  of  heaven  and  earth,  that  tliou  hast  hid 
these  tilings  from  the  wise  and  prudent,  and  hast  revealed 
them  unto  babes  :  even  so,  Father  ;  for  so  it  seemed  good  in 
thy  siglit.  ° 

22  =  All  d  things  are  delivered  to  me  of  mv  Father :  and  '  no 
man  knoweth   who  the  Son  is,  but  tlie  Fatlier;  and  who  the 

oo  '.f."^'.   !"  ""''  '^""' '"""'  '"^ '°  whom  the  Son  will  reveal  him. 

Zi  II  And  he  turned  him  unto  his  disciples,  and  said  nri- 
'^^,^'    ,1^'essed  are  the  eyes  wliich  see  the  things  tliat  ye  see: 

^i  l-or  I  tell  you,  ^that  many  prophets  and  kings  have  de- 
sired to  sec  tlioso  things  which  ye  see,  and  have  not  seen 
them  ;  and  to  hear  those  things  which  ye  hear,  and  have  not 
heard  tliem. 

25  IT  And,  behold,  a  certain  lawyer  stood  up,  and  tempted 
him,  saying,  h  Master,  what  shall  I  do  to  inherit  eternal  life  i 

26  He  said  unto  him,  What  is  written  in  the  law  ?  how  rtad- 
est  thou  ? 

27  And  he  ans^^tf  ring,  said,  ■  Thou  shalt  love  the  Lord  thy 

V  I  Thcss  4  S.-W  John  .\  ZL-x  Ver.I.-y  John  12.31.  &  16.11.  Re,.  9.  I.  &.  12 
?iMl";\'^'*u\'^i^-o,^'',;'^J'— "^  '•"'""^■3a-33.  Psa.69.a5.  Isa.4.3.  Dan.  12  1. 
I  1  LVV  i^r''l-Fl-?''^';-,9  ^^^'^ ''S'- 2'--'' ^'"'■ll- aS.-c  Mail,  28,  8 
Jolm3^a,.&r,.  w.  &l,.2.-d  Many  ancient  copies  a.|.l  iheje  words,  An,l  turning 
'iu.tS'lt^i^.t:^l°:i''h]'-  «'«•«- «-f  '-«»"■  '3.16.-1,  i  Pet.  ..10.- 


sadors  :  and  a  man's  ambassador  is  like  to  himself.  If  thou 
honour  my  precepts,  it  is  the  same  as  if  thou  didst  honour 
rae  ;  and  it  thou  despise  them,  thou  despisest  me."  R.  Tan- 
cum.  "  He  that  murmurs  against  his  teacher,  is  the  same  as 
if  he  had  murmured  against  the  divine  Shekinah."  Sanhe- 
drim, fol.  1 10. 

.^}^\  -^/'^  ^'^'■'^''^'U  returned  again  with  joy]  Bishop  Pearcb 
thinks  tliey  returned  while  our  Lord  was  on  his  slow  journey 
to  Jerusalem,  and  that  tliey  had  been  absent  only  a  few  day/ 

18.  /  beheld  Satan]  Or,  Satan  himself,— tov  Yaravav  the 
very  Satan,  the  supreme  adversary  :  falling,  as  li''htnin<' 
with  the  utmost  suddenness,  as  a  flash  of  liglitning  falls  from 
the  clouds,  and  at  the  same  time,  in  the  most  observable  man- 
ner. The  fall  was  both  very  sudden  and  very  apparent 
Thus  should  the  fall  of  the  cornipt  Jewish  state  be,  and  thus 
was  the  fall  of  idolatry  in  tlie  Gentile  world. 

19.  To  tread  on  serpents,  &c.]  It  is  possible  that  by  ser- 
pents and  scorpions  our  Lord  means  the  scribes  and  Phari- 
sees, whom  he  calls  serjients  and  a  brood  of  vipers.  Matt 
xxiii.  33.  (see  the  note  there,)  because  through  the  subtlety 
and  venom  of  the  old  serpent,  the  devil,  thev  opposed  liini 
and  his  doctrine  ;  and  by  trampling  on  these,  it  is  likely 
that  he  means,  they  should  get  a  complete  victory  over  such  • 
as  It  was  an  ancient  custom  to  trample  on  the  kini's  and  ge- 
nerals who  had  becii.  taken  in  battle,  to  signify  the  complete 
conquest  which  had  been  gained  over  them.  See  Josh  x  24 
See  also  Rom.  xvi.  20.     See  the  notes  on  Mark  xvi.  17,  1«. 

20.  Because  your  tiames  are  written  in  heaven'.]  This 
form  of  speech  is  taken  from  the  ancient  custom  of  writin<T 
the  names  of  all  the  citizens  in  a  public  register,  that  the  se° 
veral  families  might  be  known,  and  the  inheritances  properlv 
preserved.  This  custom  is  still  observed  even  in  these  kin<^. 
doms,  though  not  particularly  noticed.  Every  child  that  fs 
born  in  the  land,  is  ordered  to  be  registered,  with  the  names 
of  its  parents,  and  the  time  when  born,  baptized,  or  register- 
ed ;  and  this  register  is  generally  kept  in  the  parish  church 
or  in  some  public  place  of  safety.  Such  a  register  as  this  is 
called  in  Thil.  iv.  3.  Rev.  iii.  5,  &c.  the  hook  of  life,  i.  e  the 
book  or  register  where  the  persons  were  enrolled  as  they 
came  into  life.  It  appears  also  probable,  that  when  any  per- 
son  died,  or  behaved  improperly,  his  name  was  sought  out 
and  erased  from  the  book,  to  prevent  any  confusion  that  might 
nappen  in  consequence  of  improper  persons  laying  claim  to 
an  estate,  and  to  cut  off  the  unworthy  from  the  rights  and 
privileges  of  the  peaceable  uprtght  citizens.  To  this  custom 
ot  blotting  the  names  of  deceased  and  disorderly  persons  out 
oi  the  public  registers,  there  appear  to  be  allusions,  Exod. 
xxxii.  32.  where  see  tlie  note  ;  and  Rev.  iii.  .5.  Dent.  ix.  14. 
XXV  19.  XXIX.  20.  2  Kings  xiv.  27.  Psal.  Ixix.  23.  cix.  Z3.  and 
in  other  places. 

21.  Rejoiced  in  spirit]  Was  truly  and  heartily  joyous  :  felt 
an  mward  triumph.  But  t,.,  Trvev^ari  rrj  a  yi  w,  the  Holy 
^pirit,  IS  the  reading  here  of  BCDKL.  six  others;  the  three 
n?^"^^ "';''"''  •'"''^'  ^'"P''''<  -^thiopic,  Armenian,  Vulgate 
all  the  Jtala  except  one,  and  Ausrustin  and  Bede.  These 
might  be  considered  sulBcient  authority  to  admit  the  word  in- 
to the  text. 

/  thank  thee]  Bishop  Pearce  justly  observes,  the  thanks 
are  meant  to  be  given  to  God  for  revealing  them  to  babes,  not 
lor  liKling  them  from  the  others.    See  on  Matt.  xi.  25 

ITiou  hast  hid]  That  is,  thou  hast  not  revealed  them  to  the 
«11 


The  M-ithered  hand  healed. 


ST.  LUKE. 


Twelve  disciples  chosen. 


God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
strength,  and  with  all  thy  mind  ;  and  k  thy  neighbour  as  thy- 
self. 

28  And  he  said  unto  him,  Tliou  hast  answered  right :  this 
do,  and  '  thou  shalt  live. 

29  But  he,  willing  to  ">  justify  himself,  said  unto  Jesus,  And 
who  is  my  neighbour  1 

30  And  Jesus  answering  said,  A  certain  man  went  down 
from  .Jerusalem  to  Jericho,  and  fell  among  thieves,  which 
stripped  him  of  his  raimemt,  and  woi\nded  him,  and  departed, 
leaving  him  half  dead. 

31  And  by  chance  there  came  down  a  certain  priest  that  way: 
and  when  he  sa^v  him,  "  he  passed'  by  on  the  other  side. 

32  And  likewise-  as  Levite,  when  he  was  at  tlie  place;-  came 
and  looked  on  him,  and  passed  by  on  the  other  side. 

33  But  a  certain  °  SarnariCaur  as  he'  journeyed,  came  'Where' 
he  was  :  and  when  he  saw  him',  he  had  compassion  on  hivi, 

2A  And  \/ent  to  him,  and  bovmd  up  his  wounds,  pouring  in 


Neh9.a.  Ezck.20.11,  13,  21.  Ro 


:  10.5.— m  Chap. 


scribes  and  Pharisees,  who  idolized  their  own  wisdom  ;  but 
thou  hast  revealed  them  to  the  simple  and  humble  of  heart. 

22.  The  Codex  Alexandrinus,  several  other  very  ancient 
MSS.,  and  some  ancient  Versions,  as  well  as  the  margin  of 
our  own,  begin  this  verse  with,  And  turning  to  his  disciples, 
he  said.  But  as  this  clause  begins  ver.  23.  it  is  not  likely  that 
It  was  originally  in  both.  Griesbach  has  left  these  words  out 
of  the  text,  and  Professor  White  says,  certissime  delenda, 
''  these  words  should  most  assuredly  he  erased." 

22.  All  things  are  delivered  to  me]  See  on  Matt.  xi.  27. 

23.  Blessed  are  the  eyes  which  see  the  things  that  ye  see] 
There  is  a  similar  saying  to  this  among  the  rabibins,  in  Sohar. 
Genes,  where  it  is  said,  "  Blessed  is  that  generation  which  the 
earth  shall  bear,  when  the  King  Messiah  coineth." 

24.  Many  prophets]  See  on  Matt.  xiii.  11,  and  17. 

25.  A  certain  lawyer]   See  on  Matt.  xxiv.  35. 

27.  Thou  shalt  love  the  Lord]  .See  this  important  subject 
explained  at  large,  on  Matt.  xxii.  37 — 40. 

Tky  neighbour  as  thyself.]  See  the  nature  of  self-love  ex- 
plained on  Matt.  xix.  19. 

29.  Willing  to  justify  himself  ]  Wishing  to  make  it  appear 
that  he  was  a  righteous  man  ;  and  that  consequently  he  was 
in  the  straight  road  to  the  kingdom  of  God,  said,  who  is 
my  neighbour ;  supposing  our  Lord  would  have  at  once  an- 
swered, "  every  Jew  is  to  be  considered  as  such,  and  the 
Jews  only."  Now  as  he  imagined  he  had  never  been  defi- 
cient in  liis  conduct  to  any  person  of  hia  ow7i  nafiu^r,  Yie 
thought  he  had  amply  fulfilled  the  law.  This  is  the  sense  in 
which  the  Jews  understood  the  word  neighbour,  as  may  be 
seen  from  Lev.  .xxix.  15,  16,  17,  and  18.  But  our  Lord  shows 
here,  that  the  acts  of  kindness  which  man  is  bound  to  perform 
to  his  neighbour  when  in  distress,  he  should  perform  to  any 
person,  of  whatever  nation,  religion,  or  kindred,  wliom  he 
finds  in  necessity.  As  the  word  TrXrjctwv  signifies  one  who  is 
near,  Angl.  Sax.  nehfCa,  he  that  is  next ;  this  very  circum- 
stance makes  any  person  our  neighbour,  whom  we  know  ; 
and  if  in  distress,  an  object  of  our  most  compassionate  re- 
gards. If  a  man  came  from  the  most  distant  part  of  the 
earth,  the  moment  he  is  near  you,  he  has  a  claim  upon  your 
mercy  and  kindness,  as  you  would  have  on  his,  were  your 
dwelling-place  transferred  to  his  native  country.  It  is  evi- 
dent, that  our  Lord  uses  the  word  TrArjcrioi/  (very  properly  trans- 
lated neighbour,  from  nae  or  naer,  near,  anil  buer,  to  dwell) 
in  its  plain  literal  sense.  Any  person  whom  you  know,  who 
dwells  hard  by,  or  who  passes  near  you,  is  your  neighbour 
while  within  your  reach. 

30.  And  Jesus  answering]  Rather,  then  Jesus  took  hiin  up. 
This  I  believe  to  he  the  meaning  of  the  v/ord  vTro\a0cou  ;  he 
threw  out  a  challenge,  and  our  Lord  took  him  up  on  his  own 
groimd.     See  Wakefield's  Testament. 

A  certain  man  went  down  from  Jerusalem]  Or,  A  certain 
man  of  Jerusalem  going  doicn  to  Jericho.  This  was  the  most 
public  road  in  all  Judea,  as  it  was  the  grand  thoroughfare  be- 
tween these  two  cities  for  the  courses  of  priests,  twelve  thousand 
of  whom  are  said  to  have  resided  at  Jericho.     See  Lighifoot. 

Fell  among  thieve.i]  At  this  time  the  whole  land  of  Judea 
wns  much  infested  with  hordes  of  banditti :  and  it  is  not  un- 
likely that  many  robberies  might  have  been  committed  on 
that  vei'y  road  to  which  our  Lord  refers. 

31.  And  by  chance]  Kara  avyKvpiav  properly  means  the  co- 
incidence of  time  and  circumstance.  At  the  time  in  which 
the  poor  Jew  was  half  dead,  through  the  wounds  which  he 
had  received,  a  priest  came  where  he  was.  So  the  priest's 
coming  while  the  mora  was  in  that  state,  is  the  coincidence 
marked  out  by  the  original  words. 

31  and  32.  Priest  and  Levite  are  mentioned  here,  partly  be- 
cause they  were  the  most  frequent  travellers  on  this  road, 
and  partly  to  show  that  these  were  the  persons  who,  from  the 
nature  of  their  office,  were  most  obliged  to  i>erform  works 
of  mercy  ;  and  from  whom  a  person  in  distress  had  a  right  to 
expect  immediate  succour  and  comfort ;  and  their  inhuman 
conduct  here  was  a  flat  breach  of  the  law,  Ueut.  xxii.  1 — 4. 

33.  Samaritan  is  mentioned  merely  to  show  that  he  was  a 
person,  from  whom  a  Jew  had  no  right  to  expect  any  help  or 
rielief :  because  of  the  enmity  which  subsisted  between  the 
two  nations. 

24-  Pouring  in  oil  and  wine]  These,  beaten  together,  ap- 
312 


oil  and  wine,  and  set  him  on  his  own  beast,  and  brought  him 
to  an  inn,  and  took  care  of  him. 

35  And  on  the  morrow  when  he  departed,  he  took  out  two 
P  pence,  and  gave  them  to  the  host,  and  said  unto  him.  Take 
care  of  him  ;  and  wliatsoever  thou  spendest  more,  when  I 
come  again,  I  will  repay  thee. 

36  Which  now  of  these  three,  thinkest  thou,  was  neighbour 
unto  him  that  fell  among  the  thieves  t 

37  And  he  said.  He  that  showed  mercy  on  him.  Then  said 
.Tesus  unto  him.  Go,  and  do  thoa  likewise. 

38  H  Now  if  came  to  pass,  as  they  went,  that  lie  entered  into 
a  certain  village  :  and  a  certain  wom&n  named  'Martha  re- 
ceived liim  into  her  house. 

39  And  she  had  a  sister,  caTl'ed  Mary,  ''which  also  "sat  at 
Jesus'  feet,  and  heard  his  word. 

40  But  Martha  was  cumbered  about  much  serving,  and  came 
to  him,  and  said,  Lord,  dost  thou  not  care  that  my  sister  hatb 
left  me  to  serve  alone  7  bid  her  therefore  that  she  help  me. 

o  John4  9.— pSeeMntt.  SO-S.— q  John  1 1.1. &  12.2,-3.— r  1  Cor.  7.32,  Stc— s  Lukff 
3.35.     Actn2S,3. 


pear  to  have  been  used  formerly,  as  a  common  medicine  for 
fresh  wounds. 

An  Inn]  llavioxciov,  from  Tiav,  all,  and  dexopLai,  I  receive, 
because  it  receives  all  comers. 

35.  Tttio pence]  Tu>o  denarii,  a.hout  fifteen  pence,  English; 
and  which,  probably,  were  at  that  time  of  ten  times  more 
value  there,  than  so  much  is  with  us  now. 

36.  Which  was  neighbour]  Which  fulfilled  the  duty  whiclV 
one  neighbour  owes  to  another  7 

37.  He  that  shoiced  mercy]  Or,  so  much  mercy.  His  preju- 
dice would  not  permit  him  to  name  the  Samaritan,  yet  his 
conscience  obliged  him  to  acknowledge  that  he  was  the  only 
righteous  person  of  the  three. 

Go,  and  do  thou  likewise.]  Be  even  to  thy  enemy  in  distress 
as  kind,  humane,  and  merciful,  as  this  Samaritan  was.  As 
the  distress  was  on  the  part  of  a  Jew,  and  the  relief  was  af- 
forded by  a  Samaritan,  the  lawyer,  to  be  consistent  with  the 
decision  he  had  already  given,  must  feel  the  force  of  our 
Lord's  inference,  that  it  was  his  duty  to  act  to  any  person,  of 
whatever  nation  or  religion  he  might  be,  as  this  Samaritan 
had  acted  towards  his  countryman.  It  is  very  likely  that 
what  our  Lord  relates  here  was  a  real  matter  of  fact,  and  not 
a  parable ;  otherwise  the  captious  lawyer  might  have  objected 
that  no  such  case  had  ever  existed  ^  and  that  any  inference 
drawn  from  it  was  only  begging  the  question  ;  but  as  he  was, 
in  all  probabihty,  in  possession  of  the  fact  himself,  he  was 
forced  to-  acknowfe^je  the  propriety  of  our  Lord's  inference 
and  advice. 

Those  who  ai-e  determined  to  find  something  allegorical 
even  in  the  plainest  portions  of  Scripture,  affirm  that  tlie 
whole  of  this  relation  is  to  be  allegorically  considered ^  and, 
according  to  them,  the  following  is  the  true  exposition  of  the 
te.xt.  The  certain  man  means  Adai7i — went  down,  Yiis  fall  — 
from  Jerusalem,  DiSlf  nxT'  yoreh  shalom-,  he  shall  see  peace, 
perfection,  &c.  meaning  his  state  of  primitive  innocence  and 
excellence — to  Jericho  (inT>  yareacho,  his  moon)  the  transito- 
ry and  changeable  state  of  existence  in  this  world — Thieve.^, 
sin  and  Satan — stripped,  took  away  his  righteousness,  which 
was  the  clothing  of  the  soul — wounded,  infected  his  hear* 
with  all  evil  and  hurtful  desires,  which  are  the  wounds  of  the 
spirit — half  dead,  possessing  a  living  body,  carrying  about  a 
soul  dead  in  sin. 

The  priest,  the  moral  law — the  Levite,  the  ceremonial  law 
— passed  by,  either  could  not  or  would  not  afford  any  relief; 
because  by  the  law  is  the  knowledge  of  sin,  not  the  cure  of  it. 
A  certain  Samaritan,  Christ;  for  so  he  was  called  by  the 
Jews;  .lohn  viii.  48. — as  he  journeyed,  meaning  his  coming 
from  heaven  to  earth ;  his  being  incarnated — came  where  he 
was,  put  himself  in  man's  place,  and  bore  the  punishment  due 
to  his  sins— Aorf  compassion,  it  is  through  tlie  love  and  com- 
passion of  Christ  that  the  work  of  redemption  was  accom- 
plished— 7cent  to  him,  Christ  first  seeks  the  sinner,  who 
through  his  miserable  estate,  is  incapable  of  seeking  or  going 
to  Christ — bound  up  his  wounds,  gives  him  comfortable  pro- 
mises, and  draws  him  by  his  \ove— pouring  in  oil,  pardoning 
mercy — wine,  the  consolations  of  the  Holy  Ghost — set  him  on 
his  own  beast,  supported  him  entirely  by  his  grace  and  good- 
ness, so  that  he  no  longer  lives,  but  Christ  lives  in  \\im— took 
him  to  an  inn,  his  church,  uniting  him  with  his  people— /ooit 
care  of  him,  placed  him  under  the  continual  notice  of  his 
providence  and  \owe— token  he  departed,  when  he  left  the 
world  and  ascended  to  the  Father— /ooi  onit  two  pence,  or  do 
narii,  the  law  and  tlie  Gospel ;  the  one  to  convince  of  sin, 
the  other  to  show  how  it  is  to  be  reraoxeA—gave  them  to  the 
host,  the  ministers  of  the  Gospel  for  the  edification  of  the 
church  of  Christ— «aAe  care  of  him,  as  they  are  God's  watch- 
men and  God's  stewards,  they  are  to  watch  over  the  flock  of 
Christ,  and  give  to  each  his  portion  of  meat  in  due  season. 
yVhat  thou  spendest  more,  if  thou  shouldest  lose  thy  health 
and  life  in  this  viovk—ichen  I  come  again,  to  judge  the 
world,  /  will  repay  thee,  I  will  reward  thee  with  an  eternity 
of  glory. 

Several  primitive  and  modern  Fathers  treat  the  text  in  this 
way.  What  I  have  given  before,  is,  I  believe,  tlie  meaning  of 
our  blessed  Lord.  'What  I  Itave  given  here  is  generally  true 
in  itself,  but  certainly  does  not  follow  from  the  text.  Mr. 
Baxter's  note  here  is  good :  "  They  who  make  the  wounded 


Christ  teaches  his 


CHAPTER  XI. 


■disciples  to  pray. 


41  And  Jesus  answered  and  said  unto  her,   Martha,  Martha, 
♦  thou  art  careful  and  troubled  about  many  things. 

tMiU, -.21.    Psa.S7.4. 


man  Adam,  and  the  good  Samaritan  Chri.st,  abuse  the  passage." 
A  practice  of  this  kind  cannot  be  too  strongly  reprobated. 

38.  A  certain  village]  If  this  village  was  Bethany,  where 
Martha  and  Mary  lived,  at  l''ss  than  two  miles'  distance  from 
Jerusalem,  see  John  xi.  1,  18.  xii.  2.  tlien  tliis  must  have  hap- 
pened later  than  Luke  places  it :  because  in  chap.  .\ix.  29.  he 
represents  Jesus  as  having  arrived  before  this  at  Bethany, 
and  what  is  said  in  chap.  xiii.  22.  and  xvii.  11.  seems  to  con- 
firm that  this  visit  of  Je.sus  to  Martha  and  Mary  ought  to  be 
placed  later.     Bishop  Pe.\rce. 

Received  him]  Kirtdly  received,  vne^elaro,  she  receivtd 
him  in  a  friendlymmacr  under  her  roof-,  and  entertained 
him  hospitably.  So  tlie  word  is  used  in  the  best  Greek  wri- 
ters. >Uirlha  is  sn))posed  by  some  to  have  been  a  widow,  with 
whom  her  brother  Lazarus  and  sister  Mai-y  lodged. 

39.  Sat  at  Jesus'  feet]  This  was  the  posture  of  the  Jewish 
scholai-s,  while  listening  to  the  instiiictions  of  the  rabbins. 
It  is  in  this  sense  that  St.  Paul  says  he  was  brought  up  at  the 
FEET  of  Gamaliel,  Acts  xxii.  3. 

40.  Martha  was  cumbered]  Tltpuavaro,  perplexed,  from 
■Btfii,  about,  and  cnratii,  I  draw.  She  was  harrassed  with  dif- 
ferent cares  and  employments  at  the  same  time;  one  draw- 
ini;  one  way,  and  another,  another.  A  proper  description  of 
a  worldly  mind :  but  in  Martha's  favour  it  may  be  justly  said, 
that  all  her  anxiety  was  to  provide  suitable  and  timely  ente]- 
taiiiment  for  our  Lord  and  his  disciples  ;  for  this  is  tlie  sense 
in  which  the  word  iiuKoviav,  serving,  should  be  taken.  And 
we  should  not,  on  the  merest  supposition,  attribute  earthly- 
mindedness  to  a  woman  whose  character  stands  unimpeacha- 
ble in  the  Gospel ;  and  who,  by  entertaining  Christ  and  his 
disciples,  and  providing  liberally  for  them,  gave  the  highest 
proof  that  she  was  inUuenced  by  liberality  and  benevolence, 
and  not  by  pai'simony  or  covetousness. 

Dost  thou  not  care]  Do.st  thou  not  think  it  wrong,  that  my  sis- 
ter thus  leaves  me  to  provide  and  prepare  this  supper  aionel 

Help  me.]  Xvi/avTika/irirai,  from  am,  together,  and  avTi- 
Xanliavonai,  to  support.  The  idea  is  taken  from  two  pillars 
meeting  together  at  the  top,  exactly  over  the  centre  of  the  dis- 
tance between  their  bases,  and  thus  mutually  supporting  each 
other.  Order  her  to  unite  her  skill  and  strength  with  mine, 
that  the  present  business  may  be  done  with  that  speed  and  in 
tliat  order  which  the  necessity  and  importance  of  the  case 
demand. 

41.  Thou  art  careful  and  troubled]  TJiou  art  distracted, 
ftepiiinj;,  thy  mind  is  divided,  (see  on  Matt.  xiii.  22.)  in  conse- 
quence of  which,  TvpjSal^ri,  thou  art  disturbed,  thy  spirit  is 
thrown  into  a  tumult. 

About  many  things.]  Getting  a  variety  of  tilings  ready  for 
this  entertainment,  much  more  ithan  are  necessary  oji.suchau 
occasion. 

42.  One  thing  is  needfur]  Tills  istlie  end  of  the  sentence,  ac- 
cording to  Bengel.  "  Now  Mary  hath  chosen,"  &c.  begins  a 
new  one.  One  single  dish,  the  simplest  and  plainest  possible, 
Is  such  as  best  suits  me  and  my  disciples,  whose  xneat  and 
drink  it  is  to  do  the  will  of  our  heavenly  Father. 

Mary  hath  chosen  that  good  part]  That  is,  of  hearing  my 
word,  of  which  she  shall  not  be  deprived ;  it  being  atpresent 
of  inflnitely  greater  importance  to  attend  to  my  teaching,  than 


42  But  "one  thing  is  needful  :  and  Mary  hath  chosen  that 
good  part,  which  sliall  not  be  taken  away  from  her. 

uMitt.6  19,  21.&16,26.    SCor.S.  16. 


to  attend  to  any  domestic  concerns.  While  thou  art  busily 
employed  in  providing  that  portion  of  perishing  food  for 
perishing  bodies,  Mary  has  chosen  that  spiritual  portion, 
which  endures  for  ever,  and  which  shall  not  be  taken  away 
from  her;  therefore  I  cannot  command  her  to  leave  her  pre- 
sent employment,  and  go  and  help  thee  to  bring  forward  a  va- 
riety of  matters,  which  are  by  no  means  necessary  at  this 
time.  Our  Lord  both  preached  and  practised  the  doctrine  of 
self-denial ;  he  and  his  disciples  were  contented  with  a  little, 
and  sumptuous  entertainments  are  condemned  by  the  S{)irit 
and  design  of  his  Gospel.  Multos  morbos,  multaferculafcce- 
runt..    Seneca.     "  Many  dishes,  many  diseases." 

Bishop  Pearce  remarks,  that  the  word  xp^'^i  needful,  is 
used  after  the  same  manner  for  wa7it  of  food,  in  Mark  xi.  25. 
where  of  David  it  is  said,  xpt'c"  c<txc,  he  had  need,  when  it 
means  he  was  hungry.  I  believe  the  above  to  be  the  true 
meaning  tf  these  verses,  but  others  have  taken  a  somewhat 
dilTerent  sense  from  them:  especially  when  they  suppose 
that  by  one  thing  needful,  our  Lord  means  tlie  salvation  of 
the  .loul.  To  attend  to  this,  is  undoubtedly  the  most  necessa- 
ry of  all  things,  and  should  be  the^r.s^,  the  grand  concern  of 
every  human  spirit;  but  in  my  opinion  it  is  not  the  meaning 
of  the  words  in  the  text.  It  is  only  prejudice  from  the  com- 
mon use  of  tlie  words  in  this  way  that  could  make  such  an  in- 
terpretation tolerable.  Kvpke  in  loc.  has  several  methods  of 
interpreting  this  passage.  Many  eminent  commentators,  both 
ancient  and  modern,  consider  the  text  in  the  same  way  I 
have  done.  But  this  is  termed  by  some  "  a/ri^^id  method  of  ex- 
plaining the  passag"  ;"  well,  so  let  it  be,  but  he  that  fears  God 
will  sacrifice  every  tiling  at  the  shrine  ofriiL'TH.  I  believe 
this  alone  to  be  the  true  meaning  of  the  place,  and  I  dare  not 
give  it  any  other.  Bcngelius  points  the  whole  passage  thus  : 
Martha,  hlnrtha,  thou  art  careful  and  troubled  about  many 
things :  hut  one  thing  is  needful. — Now,  Mary  hath  chosen 
that  good  portion,  which  shall  not  be  taken  away  from  her. 

That  the  salvation  of  the  soul  is  the  flrst  and  greatest  of  all 
human  concerns,  every  man  miist  acknowledge  who  feels 
that  he  has  a  soul  :  and  in  humility  of  mind  to  hear  Jesus,  is 
the  only  way  of  getting  that  acquaintance  with  the  doctrine  of 
salvation  without  which  how  can  he  be  saved  1  While  we 
fancy  we  are  in  no  spiritual  necessity,  the  things  which 
concern  salvation  will  not  appear  needful  to  us  !  A  convic- 
tion that  we  are  spiritually  poor,  must  precede  our  applica- 
tion for  the  true  riches.  The  whole,  says  Christ,  need  not  the 
physicin.7i,b\it  those  who  are  sick. — Martha  has  been  blamed  by 
incautious  people  as  possessing  a  carnal,  worldly  spirit;  anS 
as  Mary  Magdalene  has  been  made  the  chief  of  all  prostitutes, 
so  has  Martha  of  all  the'Avorldly-minded.  Through  her  affec- 
tionate respect  for  our  Lord  and  his  disciples,  and  through 
that  alone,  she  erred.  There  is  not  the  slightest  intimation 
that  slie  was  either  worldly-minded,  or  careless  about  her 
soul :  nor  was  she  at  this  time  improperly  employed,  only  s» 
far  as  the  abundance  of  her  affection  led  her  to  make  a  greater 
provision  than  was  necessary  on  the  occasion.  Nor  are  our 
Lord's  words  to  be  undei-stood  as  a  reproof;  they  are  a  kind 
and  tender  expostulation,  tending  to  vindicate  the  conduct  of 
Mary.  The  utmost  that  can  be  said  on  the  subject,  is  ;  Martha 
was  well  employed,  but  Mary,  on  this  occasion,  better. 


CHAPTER  XI, 
Christ  teaches  his  disciples  to  pray,  1 — 4.  Shows  the  necessity  of  importunity  in  prayer,  5 — 13.  Casts  out  a  dumb  demon,  14. 
The  Jews  ascribe  this  to  the  power  of  Beelzebub ;  our  Lord  vindicates  his  conduct,  15 — 23.  Miserable  state  of  the  Jews, 
24 — 26.  Who  they  are  that  arc  truly  blessed,  27,  28.  He  preaches  to  the  people,  29 — 36.  A  Pharisee  invites  him  to  dine  with 
him,  who  lakes  offence  because  he  tcashed  not  his  hands,  37,  38.  Our  Lord  exposes  their  hypocrisy,  39 — 44.  He  de- 
nounces woes  against  the  lawyers,  io — 52.  The  scribes  and  Pharisees  are  greatly  offended,  and.  strive  to  entangle  him  in 
his  words,  53,  54.     [A.  M.  40a3.     A.  D.  29.    An.  Olymp.  CCII.  1.] 


AND  it  came  to  pass,  that  as  he  was  praying  in  a  certain 
place,  when  he  ceased,  one  of  his  disciples  said  unto  him, 
Lord,  teach  us  to  pray,  as  John  also  taught  his  disciples. 

2  And  he  said  unto  them,  When  ye  pray,  say,  'Our  Father 
which  art  in  heaven,  Hallowed  be  thy  name.  Thy  kingdom 
come.    Thy  will  be  done,  as  in  heaven,  so  in  earth. 

3  Give  us  t  day  by  day  our  daily  bread. 

4  And  forgive  us  our  sins  ;   for  we  also  forgive  every  one 

a  Mmt  G.9.— b  Or,  for  IJie  day. 


NOTES. — Verse  1 — 5.  Teach  us  to  pray]  See  the  nature  of 
prayer,  with  an  ample  explanation  of  the  different  parts  of  the 
Lord's  Prayer,  treated  of  in  Matt.  vi.  5 — 15.  The  prayer  re- 
lated here  by  Luke  is  not  precisely  the  same  as  that  mention- 
ed by  Matthew  ;  and  indeed  it  is  not  likely  that  it  was  given 
at  the  same  time.  That  in  Matthew  seems  to  have  been  given 
after  the  second  pass-over,  and  this  in  Luke  was  given  pro- 
bably after  the  third  pass-over,  between  the  feast  of  Taber- 
nacles, and  the  Dedication.  It  is  thus  that  Bishop  Neweome 
places  them  in  his  Greek  Harmony  of  tlie  Gospels. 

There  are  many  variations  in  tlie  MSS.  in  this  prayer;  hut 
they  seem  to  have  proceeded  principally  from  the  desire  of 
rendering  this  similar  to  that  in  Matthew.  Attempts  of  this  na- 
ture have  given  birth  to  multitudes  of  the  various  readings  in 
MSS.  of  the  New  Testament.  It  should  be  remarked  also, 
that  there  is  no  vestige  of  the  doxology  found  in  Matthew,  in 
any  copy  of  St  Luke's  Gospel. 


that  is  indebted  to  us.    And  lead  us  not  into  temptation  ;  but 
deliver  us  from  evil. 

5  And  he  said  unto  them,  Which  of  you  shall  have  a  friend, 
and  shall  go  unto  him  at  midnight,  and  say  unto  him,  Friend, 
lend  me  three  loaves  : 

6  For  a  friend  of  mine  '  in  his  journey  is  come  to  me,  and  I 
have  nothing  to  set  before  him  1 

7  And  he  from  within  shall  answer  and  say.  Trouble  me 

c  Or  oul  of  his  way. 


4.  Lead  us  not  into  temptation,  &c.]  Dr.  Lightfoot  believes 
that  this  petition  is  intended  against  the  visible  apparitions  of 
the  devil,  and  his  actual  obsessions  :  he  thinks  that  the  mean 
ing  is  too  much  softened  by  our  translation.  Deliver  us  from 
evil,  is  certainly  a  very  inadequate  rendering  of  pyaat 
riltai  avQ  tov  irovripov ;  literally,  Deliner  us  fnm  the  wicked 
one. 

6.  In  his  journey  is  come]  Or,  perhaps  more  literally,  A 
friend  of  mine  is  come  to  me  out  of  his  way,  cl  oSov,  which 
renders  the  case  more  urgent— a  friend  of  mine  benighted, 
belated,  and  who  has  lost  his  way,  is  come  unto  me.  This  was 
a  strong  reason  why  he  should  have  prompt  relief 

7.  My  children  are  with  me  in  bed]  Or,  land  my  children 
are  in  bed :  this  is  Bishop  Pearce's  translation,  and  seems 
to  some  preferable  to  the  common  one.  See  a  like  form  of 
speech  in  1  Cor.  xvi.  11.  and  in  Eph.  iii.  18.— However,  we 
may  conceive  that  he  had  his  little,  children,  ra  iratdta,  in  bed 

213 


The  resurrtction 


ST.  LUKE. 


of  Christ,  <^c. 


CHAPTER   XXIV. 

The  women  comin-^  early  to  the  sepxihhre  on  the  first  day  of  the  week,  bringing  their  spices,  find  the  stone  rolled  away,  and 
the  to/iih  emplij  1—3  They  oce  a  vision  of  angels,  who  announce  Christ's  resurrection,  4—8.  Tlie  women  return,  and 
tell  this  til  tite  eleven  9,  10.  They  believe  not,  but  Peter  goes  and  examines  the  tomb,  11,  12.  Christ,  vnknowi.  appears 
to  two  of  the  disciples  who  were  going  to  Emmavs,  and  converses  with  them,  VS — 20.  White  they  are  eating  logethei,  fie 
makes  himself  known,  and  ivimediately  disappears,  30,  31.  They  return  to  Jerusalem,  and  announce  his  resurrection 
to  the  rest  of  the  disciples,  32—35.  Jesus  hiuKie'/  appears  to  them,  and  gives  them  the  fullest  proof  of  t!ie  reality  of  his 
resurrection  36—43.  /Je  preaches  to  them,  and  gives  them  the  promise  of  the  Holy  Spirit,  44—49.  He  takes  tliem  to 
Bethany,  and  ascends  loheaven  in  their  sight,  SO,  01.  21tey  worship  liim,  and  return  to  Jerusalem,  52,  53.  [A.  M.  4033. 
A.  U.  29.'  An.  Olymp.  CCII.  1.) 

TOW  •  iiDon  tlie  first  dity  of  the  week,  very  early  in  the  ]  ther  of  .Tanies',  and  other  M!<»/i?ra  that  were  with  them,  which 
^  .  •      .  •..,-_   !..,_.,   Ki,_:„..!..~  .i.„    told  these  thinja  iiijto  the  aposlleR. 

11  '  And  llieir  words  seemed  to  them  as  idle  talcs,  cind  they 
believed  thein  not. 

12  ii '"  Then  aj-oso  Peter,  and  nn  unto  the  sepulchre  ;  and 
.stooping  down,  he  beheld  the  linen  clothes  laid  by  themselves, 
and  departed,  wondering  in  himself  at  that  which  was  come 
to  pass. 

13  T  "  And  behold,  two  of  them  went  that  same  day  to  a  vil- 
lage called  Eramaus,  which  was  from  Jerusalem  about  thi^e- 
sc.ore  furlongs. 

14  And  they  tajkcd  together  of  all  these  things  which  had 
happened. 

15  And  it  came  to  pass,  that  while  they  commimed  together 
and  reasoned,  °  Jesus  himself  drew  near  and  went  witli  I  hem. 

16  But  P  their  eyes  were  holden  that  they  should  unt  know 
him. 

17  And  he  said  unto  them.  What  manner  of  commtmications 
are  these  that  ye  have  one  to  another,  as  ye  walk,  ai;d  are  sad  I 


TVTOW  •  iiDon  tlie  first  day  oi  me  wecK.  very  earsy  lu  uie 
i\  morning,  tliey  came  unto  the  sepulchre,  bbringing  the 
epici-s  wliicli  they  had  prepared,  and  certain  others  withthein. 

2  '  And  they  foimd  the  stonorollcd  away  from  ilie  si-pulclire. 

3  <J  And  tliey  entered  in,  and  found  not  the  body  of  the  Lord 
Jesus.  ,        ,    ■ 

4  And  it  cime  to  pa.=s,  a.s  they  were  much  perplexed  there- 
about, °  behold,  two  men  stood  by  them  in  sliming  garments: 

5  And  a-s  they  were  afraid,  and  bowed  down  their  fac<^s  to 
the  earth,  tbry  said  unto  tliem.  Why  seek  ye  f  tlie  living 
among  the  dead  1 

0  He  is  not  here,  but  is  risen  :  s  remember  how  he  spake 
nnto  yon  when  he  was  yet  in  Galilee, 

7  Saying,  The  f^on  of  man  must  be  delivered  into  the  hands 
of  sinful  men,  and  be  crucified,  and  the  third  day  rise  again. 

8  And  h  tliey  remembered  his  words. 

9  >  And  returned  from  llie  sepulchre,  and  told  all  these  things 
unto  the  eleven,  and  to  all  the  rest. 

10  It  was  Mary  Magdalene,  and  k  Joanna,  and  Mary  the  mo- 

•  Man  S3  1.  Murk  16  1.  .'ohn  30.2.— b  Ch.  S3,  fifi —c  Mult  !»,  2.  Mirk  IS,  4.— 
4  Vt,  'il.  .Murk  li;5.-e  J..hn-a).  12  Acls  1.10.— f  Or,  him  ihat  livwh  7-g  Malt. 
16,21.  t  17.;J3.   Murks.  31. &  9.31.  Ch,9.i-'. 

NOTE.S.— Verse  1.  Bringing  the  spires]  To  embalm  the 
body  of  our  Lord  :  but  Nicodemus,  and  Joseph  of  Ariinalhea, 
had  done  this  before  the  body  wa.s  laid  in  the  tomb.  See 
John  xix.  39,  40.  but  there  was  a  second  einbahning  found 
necessary:  the  first  must  have  been  hastily  and  imperfectlji 
performed ;  the  spices,  now  brought  by  the  women,  were  in- 
tended to  complete  the  preceding  operation. 

And  certain  others  icith  tliem.]  This  clause  is  wanting  in 
BCL.  two  otliers ;  Coptic,  jEtliiopic,  Vulgate,  and  in  all  the 
Itula  except  two.  Diunysius  A'e.randrinus,  and  Eiisehius, 
also  omit  it.  T!ie  omission  is  approved  by  Mill,  Bengel, 
Wet.stein,  Griesbach,  and  others.  Bishop  Pearce,  thinks  it 
should  be  left  out  for  the  following  reasons  ;  1.  "  They  who 
came  to  the  sepulchre,  as  is  here  said,  being  the  same  with 
those  who,  in  cliap.  xxiii.  5-5.  are  called  the  iromen  tphirh  came 
with  him  from  Galilee,  there  was  no  room  fm-  Luke  (1  think) 
to  add  as  here,  and  some  others cnme  wit/t  them  ;  becau.se  the 
words  in  chap,  xxiii.  5.5.  to  which  these  refer,  include  all  that 
can  be  supposed  to  be  designed  by  the  words  in  question. 
2.  Luke  h:i3  named  no  particular  woman  here,  and  therefore 
)i.-  could  not  add,  and  some  others,  &c.  these  words  necessa- 
rily requiring  that  the  names  of  the  women  should  have  pre- 
ceded, as  is  the  case  in  ver.  10.  where,  when  Mary  Magdalene, 
the  other  Mary,  and  Joanna,  had  been  n.imed,  it  is  very  rightly 
added,  and  other  tcoinen  that  were  with  them." 

2.  They  found  the  stone  rolled  away]  An  angel  from  God  had 
done  this  before  they  reached  the  tomb.  Matt,  xxviii.  2.  On 
this  case  we  cannot  help  remarking,  tliat  wlien  persons  have 
strong  confidence  in  God,  obstacles  do  not  hinder  them  from 
undertaking  wlwtever  they  have  reason  to  believe  he  requires ; 
and  tVic  removal  of  them  they  leave  to  him  :  and  what  is  the 
consequence  1  They  go  on  their  way  comfortably,  and  all 
diliicuUi's  vanish  before  them. 

.3.  And  found  not  the  body  of  the  Lord]  His  holy  soul  was 
in  Paradise  ;  chap,  x.xiii.  43.  and  the  evangelist  mentions  the 
body  particularly,  to  show,  that  this  only  was  subject  to  death. 
U  is,  I  think,  evident  enough  from  these  and  other  words  of 
Luke,  that  the  doctiine  of  the  materiality  of  the  soul  made  no 
part  of  his  creed. 

5.  Why  seek  ye  the  living  among  the  dead?]  This  was  a 
common  form  of  speech  among  the  Jews,  and  seems  to  be  ap- 
plied to  those  who  were  foolishly,  impertinently,  or  absurdly 
employed.  As  places  of  burial  were  unclean,  it  was  not  rea- 
sonable to  suppose  that  the  living  should  frequent  them  ;  or, 
that  if  any  was  missing,  he  was  likely  to  be  found  in  such 
places. 

7.  Sinful  men]  Or  heathens,  apdpioircov  afiapriiiXoni,  i.  e.  the 
Romans,  by  whom  only  he  could  be  put  to  death;  for  the 
Jews  themsi'lves  acknowledged  that  this  power  was  now  vest- 
ed in  the  handsofthr  Roman  govcrnoralone.    .'^ee  Jtjlin  xi.\.  15. 

8.  They  rtmemhen-d  his  ironls.]  Kven  the  simfile  recollec- 
tion of  the  Words  of  Christ,  becomes  often  a  source  of  coinfoit 
and  sii))port  to  tliose  who  are  distressed  or  tempted;  for  his 
words  are  the  words  of  eternal  life. 

10.  And  Joanna]  She  was  the  wife  of  Chuza,  Herod's 
steward.   See  chap.  viii.  3. 

12.  'Then  arose  Peter]  John  went  with  him,  and  got  to  the 
tomb  before  liim.     Sec  John  xx.  2,  3. 

7'Ae  linen  clothes  laid  by  theniJielves]  Or,  the  linen  clothes 
only.  This  was  the  fine  linen  which  Joseph  of  Arimathea 
bought  and  wrapped  the  body  in  ;  Mark  xv.  4G.  Small  as  this 
circumKtance  may  at  first  view  appear,  it  is,  nevertheless,  no 
moan  proof  of  the  resurrection  of  our  Lord.  Had  the  body 
214 


h  .lohnS,  23.-iMui 
Vcr.  IS.— ni  .lohn  20. 
20,  14.  &21.  4. 


been  stolen  away,  all  that  was  wrapped  about  it  would  l-.ave 
been  taken  away  with  it ;  as  the  delay  which  must  have  been 
occasioned  by  stripping  it,  might  have  led  to  the  detection  of 
the  theft,  nor  would  tlie  disciples  have  run  such  a  I'isk  if  they 
had  stolen  him,  when  sf.  ipping  the  body  could  have  answi  r^d 
no  end.  This  circumstance  is  related  still  more  partirubily 
by  John,  chap.  xx.  5,  6,  7.  Peter  seelh  the  linen  clothes  lie,  and 
the  napkin  tJiat  was  at/out  his  head  nut  lying  with  the  liue.t 
clothes,  but  wrapped  together  in  a  place  by  itself.  All  tli<rs« 
circumstances  prove  that  the  thing  was  done  leisiu-ely  ;  ordf-r 
and  regularity  being  observed  through  the  whole.  Hurry  and 
confusion  necessarily  mark  evei"y  act  of  robbery.  . 

13.  Behold,  two  of  them]  This  long  and  interesting  account 
is  not  mentioned  by  Matthew  nor  John  :  and  is  only  glanced 
at  by  Mark,  chap.  xvi.  12,  13.  One  of  these  disciples  was  C/e- 
opas,  ver.  IS.  and  the  other  is  supposed  by  many  learned  men, 
both  ancient  and  modern,  to  have  been  Z-w/fC  himself.  S-'ee  the 
sketch  of  his  life  pi-efixed  to  these  noti^s.  Some  of  the  ancient 
vei-sions  have  called  the  other  disciple  Ammaus  and  Am- 
maon,  reading  the  verse  thus  :  Behold  two  of  tliem,  Ammnlis 
and  Cleopas,  icere  goirg  in  that  very  day  to  a  villuse  ainn.t 
si.rty  furlongs  distant  from  Jerusalem.  But  the  Persia:! 
says  positively  that  it  was  Luke  who  accompanied- Cleepcs. 
See  the  inscription  to  section  140  of  this  Gospel  in  the  Poly- 
glott.  Dr.  Lightfoot  thinks  it  was  Peter,  and  proves  that  Cleo- 
pas and  Alpheus,  were  one  and  the  same  person. 

J'hrcescore furlongs.]  .Some  iSISS.  say  100  furlongs,  but  this 
is  a  mistake  ;  for  Josophus  assigns  the  same  distance  to  this 
village  from  Jerusalem  as  the  evangelist  does.  Wai",  b.  vii. 
c.  6.  s.  6.  Ai-inaovs  ayrtx-'  ■rwi'  itp'jaoXt'uwv  (TTaiiovf  e^i^Kovra, 
Ammausis  sixty  stadia,  distant  from  Jerusalem,  about  seten 
English  miles  and  three  quarters.  A  stadium  was  about  £4.3 
v-Ttrds,  according  to  Arbutlinot.  ,    . 

15.  And  reasoned]  Yi'^nreii',  concerning  the  prohabilily  or 
improbability  of  C'hrist's  being  the  Messiah,  or  of  his  re.-snr- 
rection  from  the  dead.  It  was  a  laud;ible  custom  of  tiie  Jews, 
and  very  common  also,  to  cfuveise  about  the  law  in  all  their 
journeyings  ;  and  now  they  had  especial  reason  to  discoiirae 
togethpr,  both  of  the  law  and  tlif  prophets,  from  the  transac- 
tions which  had  recently  takrn  place. 

16.  'Their  eyes  were  holden]  It  does  not  appear  that  there  was 
any  thing  supernatural  here,  for  the  reason  why  these  per- 
sons (wiio  were  not  apostles,  see  ver.  33.)  did  not  recollect  our 
Lord,  is  given  by  Mark,  chap.  xvi.  12.  who  says  that  Christ 
appeared  to  them  in  anotherform. 

IS.  Cleopas]  The  sameas  Alphcns,  father  of  the  apostle 
.lames,  Mark  iii.  18.  and  husband  of  the  sister  of  the  virgin. 
John  xix.  25. 

Art  thou  only  a  stranger]  As  if  he  had  said,  AVhat  has  been 
done  in  .lenisalem  within  these  few  days,  has  been  so  public, 
so  awful,  and  so  univei-sally  known,  that  if  thou  liadst  been 
but  a  lodger  in  the  city  tor  a  single  night.  I  cannot  conceive 
how  thou  coiilJst  miss  hearing  of  these  things  :  iniieed  thou 
appearest  to  be  the  o/i'v  person  unacquainted  with  them. 

19.  Which  was  a  pi  iphet]  Arnp  TpcipnTm,  a.  man  prophet,  a 
genuine  prophet :  hut  this  has  been  consi^Iered  as  a  Hebraism  ; 
"for,  in  Exod.  ii.  14.  a  man  prince  is  simply  a  prince  ;  and 
in  1  Sam.  xxxi.  3.  Men  archers  mean  no  more  than  archers." 
But  my  own  opinion  is,  that  this  word  is  often  used  to  deepen 
tlie  signification;  .so  in  the  above  quotation,  VIVio  mode  thee  a 
man  prince,  (i.  e.  a  mighty  sovereign,)  and  a  judge  over  us  1 
E.xod.  ii.  14.  And,  the  bailie  went  sore  against  Saul,  and  the 
man  archers  (i.  c.  the  stout  or  well  aiuiing  archers) /u'/  him 


Christ  shows  the  necessity  of 


CHAPTER  XXIV. 


his  death  and  resurrecfum. 


18  And  the  one  of  them, "«  whose  name  was  Cleopas,  answer- 
ing said  unto  him,  Art  thou  only  a  stranger  in  Jerusalem,  and 
hast  not  kno\vl»  the  things  wlilch  are  come  to  pass  there  in 
these  days  1 

19  And  he  said  unto  them,  \Vlint  thines  1  And  they  said  unto 
him,  Concerning  Jesus  of  Nazareth,  '  .vhich  was  a  prophet 
*  mighty  in  deed  and  word  befm-e  God  and  all  the  people  : 

20  '  And  how  the  ciiiof  priests  and  our  rulo'-^  delivered  him 
to  be  condenmed  to  death,  and  have  crucified  hiiii. 

21  but  we  trusted  "  that  it  had  beoji  he  wliich  should  have 
redeemed  Israel:  and  besides  all  this,  to-day  is  the  third  day 
since  these  things  were  done. 

2:1  Vea,  and  *  certain  women  also  of  our  company  made  us 
astonished,  which  were  early  at  the  sepulchre; 

a!  And  when  they  found  not  his  body,  they  came,  saying, 
that  they  had  also  seen  a  visioa  of  angels,  which  said  that  he 
was  alive. 

24  And  "certain  of  them  which  were  with  us  went  to  the 
sepulchre,  and  found  it  even  so  as  the  women  had  said :  but 
hiin  they  saw  not. 

25  Then  he  said  unto  tliem,  O  fools  and  slow  of  heart  to  be- 
lieve ail  tliat  the  prophets  have  spoken  ! 

20  ■'  Ouglit  not  Christ  to  have  suflered  these  things,  and  to 
enter  into  his  glory  ^ 

q.Iolin  l9SS-r  M«nl<ow'31.  II.  Chapter?.  IS.  John  3.  3  &  4.  19.  &6.  14.  Ada 
2  lie  -.  Afii  7.  la  -t  ihorier  «.  I.  Acis  13.  27,  i^.-ii  Chipler  I.  68.  &.a.  :B. 
A.is  r.  e  — 1- MwihewCS  8.  Mirk  16.  10.  Ver.9,  10.  .loKn  :Jl.  H.-w  Ver.  12.— 
X  Ver  ■!»>.  Ans  17.  3.  1  Pel.  1.  II.— y  Ver.45.— z  Oen.  3.  Ifl  &S2. 13  &  ai.  4.  &  411. 
10.   .N'umb  21  9.      Deiil.  lS.15.—ol'si.l6.9,  10.ta>.  Jt  138.11.    ]s».7  14.t 9.6.&40. 


27  ^  And  beginning  at  '  Moses  and  *  all  the  prophets,  he  ex- 
pounded unto  them  in  all  the  iscriptures,  the  things  concern- 
ing himself. 

2S  And  thev  drew  nigh  unto  the  villagff,  whither  they  wenl  : 
and  •'he  made  as  thougii  he  would  have  gone  further. 

29  Hut  '  they  constrained  him,  saying,  Abide  w-ith  us  :  for  11 
is  toward  evening,  and  the  day  is  far  spent.  And  he  went  io 
to  tarry  witli  them. 

30  And  It  came  to  pa.'^s,  as  he  sat  at  meat  with  them,  *  h* 
took  brc.id  and  blessed  it,  and  brake,  and  gave  to  them. 

•31  And  their  eye;?  were  opened,  and  they  knew  hiui ;  and  h« 
'  vanished  out  of  their  siglit. 

32  And  they  said  one  to  another,  Did  not  our  heart  bum 
within  u.'i,  while  he  talked  with  us  by  the  way,  and  while  ha 
opened  tcj  us  the  .scriptures  1 

33  And  they  rose  up  the  same  hour,  and  returned  to  Jenaa- 
lem,  and  found  the  eleven  gathered  together,  and  them  that 
were  with  them. 

34  Saying,  The  Lord  is  risen  indeed,  and  f  hath  appeared  to 
Simon. 

35  And  they  told  what  things  were  done  in  the  way,  and  how 
he  was  known  of  them  in  breaking  of  bread. 

36  n  5  And  as  they  tlius  spake,  Jesus  himself  stood  in  the 
midst  of  them,  and  saith  unto  them,  Peace  be  unto  you. 

10,  II  JtSOfi  tm.  Jer.  23.5.fc?3.l4,  15.  Eitlt.W.  a3.«t 37.25.  D.n  9.a».  Mic.7. 
21.   M«l.  3.  I  &4.a.   Sm  on  .lohn  1.  45  —b  See  Gen   32.  Si  U  42.  7     .M«rk  n.  4S — 

c  fienesii  19.  J.     Ada  Hi.  15 J   Matihew  14  19.— e  Or,  cc^5eJ  I"  be  »een  of  lli«,i, 

S-ec  i-hoi,£er  4.  30.  John  8.  ».— f  1  Cor.nihi»ns  10.  5  — e  .M«rk  16.  11.  JohnSO.  IS. 
1  Corimliians  15.  5. 


1  S.iin.  xxxi.  3.  So  in  Pal.ephatus,  de  Iiicredih.  c  38.  p.  47. 
quoted  by  ht/pA-e,  riv  avni'  [iaaiXevi  jit-ja^,  he  was  a  great  and 
eminent  Icin^.  So  avrfo  r i)o<j>r\rr)i,  here  signifies,  he  was  a 
OEvn-iNE  prnjiJiet,  nothing  like  those  false  ones  by  whom  the 
p"oi)le  have  been  so  ol'teii  deceived;  and  he  has  proved  the 
divinity  of  Ids  mission  by  his  heavenly  teaching  and  asto- 
nishing miracles. 

Mighty  in — tcord]  Irresistibly  eloquent.  Potrerfulin  deed, 
working  incontrovertible  miracles.     t*ee  Kypke  in  loco. 

21 — 24.  Cleopas  paints  the  real  state  of  his  own  mind  in 
these  verses.  In  his  relation  there  is  scarcely  any  thing  well 
connected  ;  important  points  are  referred  to,  and  not  explain- 
ed, though  he  considered  the  person  to  whom  he  spoke  as  en- 
tirely unacquainted  with  these  transactions:  his  own  hopes 
and  fears  he  cannot  help  mLting  with  the  narration,  and 
throwln;f  over  the  whole  that  co> fusion  that  dwelt  in  his  own 
heart.  The  narration  is  not  at  all  in  Luke's  style,  but  as  it  is 
piohable  he  was  the  other  disciple  who  was  present,  and  had 
lipard  the  words  of  Cleopas,  hegiivc  them  in  that  simple,  n.itu- 
ral,  artless  manner,  in  which  they  were  spoken.  Had  the  ac- 
count been  forged,  tliose  simple,  natural  touclies  would  not 
have  appeared. 

To-day  is  the  third  day's  Our  Lord  had  often  said  that  he 
would  rise  again  the  third  day :  aiid  though  Alpheus  hud  lit- 
tle hoiieof  this  resurrection,  yet  he  could  not  help  recollecting 
tlie  words  he  had  heard,  especially  as  they  seemed  to  bo  cou- 
iirmcd  by  the  relation  of  the  women,  ver.  22 — 24. 

25.  O fools  and  slowof  heart  to  believe]  Inconsiderate  men, 
justly  termed  such,  because  they  had  not  properly  attended 
to  the  description  given  of  the  Messiah  by  ilie  projihets,  nor 
to  his  teaching  and  miracles,  as  proofs  that  he  alone  was  the 
pei-sou  they  discrlbed.  I 

Stow  of  heart — Backward,  not  easy  to  be  pei-suaded  of 
the  truth,  always  giving  way  to  doubtfulness  and  distrust.  | 
This  vi'ry  imperfection  in  them,  is  a  strong  evidence  of  the 
truth  of  the  doctrine  which  they  afterward  believed,  and  pro- 
claimed to  the  world;  Had  they  not  had  tho fullest  assurance 
of  those  thing.s,  they  never  would  have  credited  them  :  and  it 
is  no  small  lionour  to  the  new  covenant  Scriptures,  that  sucli 
pei-sons  were  chosen,  first,  to  believe  them,  secondly,  to  pro- 
claim them  in  the  world,  and  thirdly,  to  die  on  the  evidence  of 
those  truths,  the  blessed  influence  of  which  they  felt  in  their 
own  hearts,  and  fully  exemplified  In  their  lives. 

26.  Ouglit  not  Christ  to  hare  suffered}  Ouxi  citi  raiieiv 
Tuv  XonTif,  Was  it  vol  necessary  that  Christ  should  suffer. 
This  was  the  way  in  which  sin  must  be  expiued,  and  with- 
out tills,  no  soul  could  have  been  saved.  Tiie  suffering  Mes- 
siah is  he  alone  by  whom  Isi-ael  and  the  world  can  be  saved. 

27.  Beginning  at  Moses,  &c.]  What  a  sermon  this  must 
have  been,  where  all  the  prophecies  relative  to  the  incarna- 
tion, birth,  teaching,  miracles,  sufferings,  death,  and  resur- 
rection of  the  blessed  Jesus,  were  all  adduced,  illustrated,  and 
applied  to  himself,  by  an  appeal  to  the  well. known  facts 
which  had  tjiken  place  durlhg  his  life  I  We  are  ;ilnK)St  irre- 
ristlbly  impelled  to  exclaim,  What  a  pity  this  discourse  had 
not  been  preserved?  No  wonder  their  hearts  burned  within 
them,  while  hearing  S'.ich  a  sermon,  from  such  a  preacher. 
The  law  and  the  prophets  had  all  borne  testimony,  either  di- 
rectly or  indirectly,  toClirlst:  and  we  may  naturally  suppose 
that  these  prophecies  and  references  were  those  wliich  our 
Lord  a!  this  time  e.tplainecl  and  applied  to  liiinscif  See  ver.  32. 

2^.  He  made  as  though  he  would  hare  gone  further.]  That 
is,  lie  was  going  on,  as  though  he  intended  to  go  further  ;  and 
so  he  doubtless  would,  had  they  not  earnestly  jiressed  hiimo 
lodge  with  them.  His  preaching  had  made  a  deep  impression 
upuii  their  hearu,  ver.  32.  and  now  they  feel  it  tlieir  greatest 
privilege  to  entertain  the  preacher. 

This  is  a  constant  eflectof  the  doctrine  of  Clirist ;  wherever 
it  iafell,  the  Author  of  it  the  ever-blessed  3esus,  is  eainestly 


entreated  to  dwell  in  the  heaVt ;  and  he  who  preaches  it,  is 
amply  provided  with  the  necessaries  of  life  by  those  who  have 
received  his  testimony. 

29.  for  it  is  toward  evening]  And  consequently  both  in- 
convenient and  unsafe  to  proceed  to  another  village.  Reader! 
It  is  probably  the  ere  of  thy  life, whether  tliou  be  old  or  young: 
thy  day  may  have  already  declined,  and  there  Is,  possibly, 
but  a  s(e/>  between  thee  and  the  eternal  world  I  Hath  the  Lord 
Jesus  taught  thee  by  his  word  and  Spirit  to  believe  in  him  that 
thou  migiite.stbe  saved?  Is  he  come  into  thy  heart  1  Hast 
thou  the  witness  of  his  Spirit  that  thy  sin  is  blotted  out 
through  his  blood  1  Rom.  viii.  16.  Gal.  i v.  6.  1  John  v.  10,  11, 12. 
If  thou  have  not,  get  thee  to  God  right  humbly.  Jesus  is  about 
to  pass  by.  perhaps  for  ever  !  O  constrain  him  by  earnes'ybiVA 
and  prayer  to  enter  into  thy  soul,  and  lodge  with  thee  I  May 
God  open  thy  eyes !  may  he  stir  up  and  itijtame  thy  heart ! 

A7td  he  icent  in )  And  so  he  will  to  thee,  thou  penitent  soull 
therefore  take  courage,  and  be  not  faithless  but  believing. 

30.  H«  took  bread]  Tills  was  the  office  of  the  master  and 
father  of  a  family  ;  and  this  was  our  Lord's  usual  custom 
among  his  disciples.  Tliose  whom  Christ  lodges  with,  he 
feeds,  and  feeds  too  with  bread  that  himself  hath  blessed,  and 
this  Jeeding  not  only  strengthens,  but  also  eiilightens  tlm  souL 

31.  Their  eyes  were  opened]  But  we  are  not  to  imagine 
that  he  administered  the  holy  euchari't  at  this  time  ;  there  is 
not  the  most  distant  evidence  of  this.  It  was  a  mere  faniHy 
meal,  and  ended  before  it  was  well  begun. 

'J'hey  k7icw  him]  His  octing  as  father  of  the  family,  in  ta- 
king, blessing,  and  distributin gx\\e  Arearf.Tinongtheni,  caused 
them  to  recollect  those  lips  which  they  liad  often  heard  speak, 
and  those  hands  by  which  they  had  often  been  fed.  Perhaps 
he  also  threw  oll'the  disguise  which  he  had  bL'fore  assumed  ; 
and  now  appeared  In  his  own  person. 

He  vanished  out  of  their  sight]  Probably  during  their  sur- 
prise, Ik;  took  the  opportunity  of^vithdrawing  from  the  place  : 
leaving  theni  to  rellect  and  meditate  on  what  they  had  heard 
and  seen. 

32.  Did  not  our  heart  burn  within  us]  Ills  word  was  in  our 
heart  as  a  burning  fire,  Jer.  xx.  9.  Our  hearts  wa.Ted  hot  with- 
in us,  and  while  we  were  musing  the  fii-e  burned,  Psal.  x.xxix. 
3.  In  some  such  way  as  this  the  words  of  the  disciples  may 
be  understood  :  but  there  is  a  very  remarkable  reading  here  in 
the  Codex  Bezae  ;  instead  of  ifoioutfij,  burned,  it  has  KcxaXvuiic- 
vri,  vailed,  and  one  of  the  Itala,  has,  fuit  excoecatum,  was 
blinded.  Was  not  our  heart  vailed,  (bli^tded.)  tchen  he  con- 
versed tcilh  us  on  the  tray,  and  while  he  unfolded  the  Scrip- 
tures to  us,  seeing  we  did  not  know  him  1 

j      34.  Saying,  the  Lord  is  risen  indeed]    The  meaning  here 
is,  that  these  two  disciples  found  the  apostles,  and  those  who 
I  Were  with  them,  unanimously  testifying  that  Christ  had  risen 
I  from  the  dead.    It  Is  not  to  the  two  disciples  to  whom  we  arc 
to  refer  the  word  XfjojTo?,  saying ;  but  to  the  body  ofthedis- 
ciples.     See  the  note  on  Mark  .\vl.  12. 
,      35.  -4?id  they]    The  two  disciples  who  were  just  come  from 
]  Kmmaus,  related  what  had  happened  to  them  on  the  way, 
j  going  to  Emniaus,  atid  how  he  had  been  known  u  nto  them  m 
the  breaking  of  bread,  while  supping  together  at  the  above 
village.    See  on  ver.  31. 
1      36.  And  as  they  thus  spake]    \Miile  the  two  disciples  who 
j  were  going  to  Enimaus  were  convening  about  Christ,  liejoin- 
I  ed  liimself  toJheir  company.     Now  while  they  and  ihe  apos- 
I  lies  are  confirming  each  other  in  their  belief  of  his  resurrec- 
tion, Jesus  comes  in, to  remove  evei-v  doubt,  .and  to  givethem 
the  fullest  evidence  of  it.     And  it  is' ever  true,  that  wlierever 
two  or  three  are  gathered  together  in  his  name,  he  is  in  the 
midst  of  them. 

Peace  be  u?ito  you.]  The  usual  salutation  among  the  Jews, 
May  you  prosper  in  body  itnd  soul,  and  enjoy  every  hea- 
venly una  earthly  good!    Sec  the  notes  on  Malt.  v.  9.  x.  12. 
245 


I 


Christ  exhorts  Ms  disciples 


ST.  LUKE. 


2  ■=  For  there  Is  nothing  covered  that  shall  not  be  revealed 
neither  hid  that  shall  not  be  known. 

3  Therefore  whatsoever  ye  have  spoken  in  darkness,  shall 
be  heard  in  the  light ;  and  that  which  ye  have  spoken  in  the 
ear  in  closets,  shall  be  proclaimed  upon  the  house-tops. 

4  *  And  I  say  unto  you,  '  my  friends.  Be  not  afraid  of  them 
that  kill  the  body,  and  after  that  have  no  more  that  they  can  do : 

5  But  I  will  forewarn  you  whom  ye  shall  fear :  Fear  him, 
■which  after  he  hath  killed  hath  power  to  cast  into  hell ;  yea, 
I  say  unto  you,  Fear  him. 

6  Are  not  five  sparrows  sold  for  two  '  farthmgs,  and  not  one 
of  them  is  for^'otten  before  God  1 

7  But  even  the  very  hairs  of  your  head  are  all  numbered. 
Fear  not,  therefore ;  ye  are  of  more  value  than  many  sparrows. 

8  ^  Also  I  say  unto  you.  Whosoever  shall  confess  me  before 
men,  him  shall  the  Son  of  man  also  confess  before  the  angels 
of  God  : 

9  But  he  that  denieth  me  before  men,  shall  be  denied  before 
the  angels  of  God. 

10  And  h  whosoever  shall  speak  a  word  against  the  Son  of 
man,  it  shall  be  forgiven  him  ;  but  unto  him  that  blasphemeth 
against  the  Holy  Ghost,  it  shall  not  be  forgiven. 

11  ■  And  when  they  bring  you  unto  the  synagogues,  and  unto 
magistrates  and  powers,  take  ye  no  thought  how  or  what  thing 
ye  shall  answer,  or  what  ye  shall  say  : 

12  For  the  Holy  Ghost  shall  teach  you  in  the  same  hour  what 
ye  ought  to  say. 

13  n  And  one  of  the  company  said  unto  him,  Master,  speak  to 
my  brother,  that  he  divide  the  inheritance  with  me. 

14  And  he  said  unto  him,  k  Man,  who  made  me  a  judge  or  a 
divider  over  you'? 


LUI 

/15 


to  confidence  in  God. 


cMalt.  I0.S6.  Mark  4. arch 
c  John  15. 14,  15.— f  See  MiUthev 
1  John  2.  83.— h  Malt.  18.  31,  32. 
13.11.    Ch.  21.  14. 


8.17.— d  Matt.  10.  29.  Isa.51.  7,  8,  12,  13.  Jei 
10.29.- u  Matt.lO.  32.  MarkS.:33.  S  Tim 
Mark  3.  S8.    1  John  5.  16.— i  Malt.  10.  19. 


multitude  which  cannot  be  readily  numbered.  There  was, 
doubtless,  a  vast  crowd  assembled  on  this  occasion,  and  many 
of  them  were  deeply  instnicted  by  the  very  important  dis- 
course which  our  Lord  delivered. 

Leaven  of  the  Pharisees]  See  Matt.  xvi.  1 — 12. 

Which  is  hypocrisy.]  These  words  are  supposed  by  some  to 
be  an  addition  to  the  text,  because  it  does  not  appear  that  it  is 
their  hypocrisy  which  Christ  alludes  to,  but  their  false  doc- 
trines.   They  had,  however,  a  large  portion  of  both. 

2.  There  is  nothing  covered]  See  the  notes  on  Matt.  v.  15.  x. 
26,  27.  Mark  iv.  22. 

4.  Kill  the  body]  See  on  Matt.  x.  28. 

5.  Fear  him]  Even  the  friends  of  God  are  commanded  to 
fear  God,  as  a  being  who  has  authority  to  send  both  body  and 
soul  into  hell.  Therefore  it  is  proper  even  for  the  most  holy 
persons  to  maintain  a  fear  of  God,  as  the  punisher  of  all  un- 
righteousness. A  man  has  but  one  life  to  lose,  and  one  soul  to 
save  ;  and  it  is  madness  to  sacrifice  the  salvation  of  the  soul 
to  the  preservation  of  the  life. 

6.  Are  not  Jive  sparroirs  sold  for  tico  farthings  1]  See  this 
explained  on  Matt.  x.  29.  from  which  place  we  learn  that  two 
sparrows  were  sold  for  one  farthing,  and  here  that  five  were 
sold  for  two  farthings  :  thus  we  find  a  certain  proportion  :  for 
one  farthing  you  could  get  but  two,  while  for  two  farthings 
you  could  get  five. 

7.  Fear  not,  therefore]  Want  of  faith  in  the  providence  and 
goodness  of  God,  is  the  source  of  all  human  inquietudes  and 
fears.  He  has  undei-taken  to  save  and  defend  those  to  the 
uttermost  who  trust  in  him.  His  wisdom  cannot  be  surprised, 
his  power  cannot  he  forced,  his  love  caxinoiforget  itself.  Man 
distrusts  God,  and  fears  that  he  is  forgotten  by  him,  because 
he  judges  of  God  by  himself :  and  he  knows  that  he  is  apt  to  for- 
get liis  Maker,  and  be  unfaithful  to  him.  See  on  Matt.  x.  29 — 31. 

8.  Shall  confess]     See  on  Matt.  x.  32,  33. 

10.  Him  that  blasphemeth]  See  the  sin  against  the  Holy 
Ghost  explained,  Matt.  xii.  32. 

11.  Unto  magistrates  and  powers]  See  Matt.  x.  17 — 20. 
Take  ye  no  thought:]  See  Matt.  vi.  2.5.  x.  19. 

13.  Speak  to  my  brother,  that  he  divide]  Among  the  Jews, 
the  children  had  the  inheritance  of  their  fathers  divided 
among  them  ;  the  eldest  had  a  double  portii^n,  but  all  the  rest 
had  equal  parts.  It  is  likely  the  person  complained  of  in  the 
text,  was  the  eld,er  brother  ;  and  he  wislicd  to  keep  the  whole 
to  himself,  a  case  which  is  far  from  being  uncommon.  The 
spirit  ofccre/ottsreess  cancels  all  bonds  and  obligations;  makes 
wrong  right,  and  cares  notliing  for  fatlier  or  brother. 

14.  A  judge]  Without  some  judgment  given  in  the  case,  no 
division  could  be  made,  therefore  .Irsus  added  the  word  judge. 
Pearce.  a  minister  of  Christ  ouglit  not  to  concern  himself 
wilh  seciilar  affairs,  any  farther  than  charity  and  the  order  of 
discipline  require  it.  Our  Lord  could  have  decided  this  differ- 
ence in  a  moment;  but  the  example  of  a  perfect  disengage- 
ment from  worldly  things  was  more  necessary  for  the  minis- 
ters of  his.chiurch,  than  that  of  a  charity  applying  itself  to  tem- 
poral concerns.  He  who  preaches  salvation  to  all  should  ne- 
ver make  himself  a  party  7nan  ;  otherwise  he  loses  the  confi- 
dence, and  consequently  tlie  opportunity  of  doing  good  to  tlie 
party  against  whom  he  decides.  Better  to  leave  all  these  things 
to  the  civil  magistrate,  unless  where  a  lawsuit  may  be  pre- 
vented, and  the  matter  decided  to  the  satisfaction  or  acquies- 
ceiice  of  both  parties. 

>15.  Beware  of  cov^toiLsness]  Or  rather,  beware  of  all  in- 
f  216 


5  And  he  said  unto  them,  '  Take  heed,  and  beware  of  covet- 
ousness  :  for  a  man's  life  consisteth  not  in  the  abundance  of 
the  things  which  he  possesseth. 

16  And  he  spake  a  parable  unto  them,  saying,  the  ground  of 
a  cei-tain  rich  man  brought  forth  plentifully  : 

17  And  he  thought  within  himself,  saying,  What  shall  I  Jo, 
because  I  have  no  room  where  to  bestow  my  fruits  ? 

18  And  he  said.  This  will  I  do :  I  will  pull  down  my  bams,  and 
build  greater ;  and  there  will  I  bestow  all  my  fruits  and  my 
goods. 

19  And  1  will  say  to  my  soul,  ■"  Soul,  thou  hast  much  goods 
laid  up  for  many  years ;  take  thine  ease,  eat,  drink,  and  be 
merry. 

20  But  God  said  unto  him,  Thou  fool,  this  night  "  thy  "  soul 
shall  be  required  of  thee :  p  then  whose  shall  those  things  be 
which  thou  hast  provided  7 

21  So  is  he  that  layeth  up  treasure  for  himself,  ^  and  is  not 
rich  toward  God. 

22  Ti  And  he  said  unto  his  disciples.  Therefore  I  say  unto  you, 
'  Take  no  thought  for  your  life,  what  ye  shall  eat ;  neither  for 
the  body,  what  ye  shall  put  on. 

23  The  life  is  more  than  meat,  and  the  body  is  more  than 
raiment. 

24  Consider  the  ravens,  for  they  neither  sow  nor  reap ;  which 
neither  have  storehouse  nor  barn  ;  and  '  God  feedeth  them  : 
how  much  more  are  ye  better  than  the  fowls  T 

25  And  which  of  you  with  taking  thought  can  add  to  his  sta- 
ture one  cubit  1 

26  If  ye  then  be  not  able  to  do  that  thing  which  is  least,  why 
take  ye  thought  for  the  rest  "X 

27  Consider  the  lilies  how  they  grow :  they  toil  not,  they  spin 


i.36.— 1  1  Tim.  6.  7,  & 

-n  Or,  do  they  requii 

-II  Pa.  39.6.    Jer.  17.11.-0 


5.— r  Matt. 6.25.- 


;.— m  Ercles.  11,19.  Ecclua.  11.19.  1  Cor.  15.  ?B. 
jthy  soid.— 0  Joban.22.&27.S.  Psa.  52.7.  James 
Malt.  6.  20.    Verse  33.    I  Tim.  6.  16, 19.    JainMS. 


ordinate  desires.  I  add  Traaris,  all,  on  the  authority  of  ABD- 
KLM — Q,.  twenty-three  others,  both  the  Syriac,  all  the  Persir, 
all  the  Arabic,  Coptic,  ^Sthiopic,  Armenian,  Vulgate,  all  the 
Itala,  and  several  of  the  piimitive  Fathers. 

Inordinate  desires.]  nAtovcfiay,  from  TrXtiov,  more,  and 
i-X^i-v,  to  have,  the-desire  to  have  more  and  more,  let  a  person 
possess  whatever  he  may.  Such  a  disposition  of  mind  is  ne- 
ver satisfied ;  for  as  soon  as  one  object  is  gained,  the  heait 
goes  out  after  another. 

Consisteth  not  in  the  abundance]  That  is,  dependeth  not  on 
the  abundance.  It  is  not  superfluities  that  support  man'.'!  life, 
but  necessaries.  What  is  necessary,  God  gives  liberally  :  what 
is  superfluous,  he  has  not  promised.  Nor  can  a  man's  life  be 
preserved  by  tlie  abundance  of  his  possessions :  to  prove  this 
he  spoke  the  following  parable. 

16.  The  ground  of  a  certain  rich  man,  &c.]  He  had  gene 
rally  what  is  called  good  luck  in  his  farm,  and  this  was  a  re- 
markably plentiful  year. 

17.  He  thought  within  himself]  Began  to  be  puzzled  in 
consequence  of  the  increase  of  his  goods.  Riches,  though  ever 
so  well  acquired,  produce  nothing  but  vexation  and  embarrass- 
ment. 

10.  I  will  pull  down,  &c.]  TYie  y\c\\  Ate  iwW  oi  designs,  con- 
cerning  this  life  ;  but  in  general  take  no  thought  about  eter- 
nity till  the  time  that  their  goods  and  their  lives  are  both  taken 
away. 

19.  Soul,  thou  hast  much  goods]  Great  possessions  are  ge- 
nerally accompanied  with  pride,  idleness,  and  luxury ;  and 
these  are  the  greatest  enemies  to  salvation.  Moderate  poverty, 
as  one  justly  observes,  is  a  great  talent  in  order  to  salvation ; 
but  it  is  one  which  nobody  desires. 

Take  thine  ease,  eat,  drink,  and  be  merry.]  This  was  ex- 
actly the  creed  of  tne  ancient  atheists  and  epicureans.  Ede, 
bibe,  hide  ;  post  ?nortem  nulla  voiuptas.  What  a  wretched 
portion  for  an  immortal  spirit !  and  yet  those  who  know  not 
God  have  no  other,  and  many  of  them  not  even  this. 

20.  Thon  fool !]  To  imagine  that  a  man's  comfort  and  peace 
can  depend  upon  tetnporal  things  !  or  to  suppose  that  these 
can  satisfy  the  wishes  of  an  immortal  spirit. 

This  night]  How  awful  was  this  saying  !  He  had  just  made 
the  necessary  aiTangements  for  the  gratification  of  his  sensu- 
al appetites  ;  and  in  the  very  night  in  which  he  had  finally 
settled  all  his  plans,  his  soul  was  called  into  the  eternal 
world!  What  a  dreadful  awakcningof  a  soul,  long  asleep  in 
sin  !  He  is  now  hurried  into  the  presence  of  his  Maker,  none 
of  his  worldly  goods  can  accompany  him,  and  he  has  not  a  par- 
ticle of  heavenly  treasure  !  There  is  a  passage  much  like  this 
in  the  book  of  Ecclesiasticus,  chap.  xi.  18,  19.  "  There  is  that 
waxeth  rich  by  his  wariness  and  pinching,  and  this  is  the  por- 
tion of  his  reward:  Whereas  he  saith,  I  have  found  rest,  and 
now  will  eat  continually  of  my  goods  ;  and  yet  he  knoweth 
not  what  time  shall  come  upon  him  ;  and  that  he  must  leave 
these  things  to  others  and  die."  We  may  easily  see  whence 
the  above  is  borrowed. 

21.  So  is  he]  That  is,  thus  will  it  be.  This  is  not  an  indivi- 
dual case  ;  all  who  make  this  life  their  portion,  and  who  are 
destitute  of  the  peace  and  salvation  of  God,  shall,  sooner  or 
later,  be  surprised  in  the  same  way. 

Layeth  up  treasure  for  himself]  This  is  the  essential  cha- 
racteristic of  a  covetous  man  ;  he  desires  riches  ;  he  gets 
them;  he  lays  them  up,  not  for  the  necessary  uses  to  which  they 
might  be  devoted,  but  for  himself:  to  please  himself,  and  to 


The  necessity  of  j)reparing 


CHAPTER  XII. 


for  death  and  judgment. 


not ;  and  yet  I  say  unto  you,  that  Solomon  in  all  liis  glory  was 
not  arrayed  like  one  of  these. 

28  If  then  God  so  clothe  the  grass,  which  is  to-day  in  the  field, 
and  to-morrow  is  cast  into  the  oven ;  how  much  more  will  he 
clothe  you,  O  ye  of  little  faith'? 

29  And  seek  not  ye  what  ye  shall  eat,  or  what  ye  shall  drink, 
'  neither  be  ye  of  doubtful  mind. 

30  For  all  these  things  do  the  nations  of  the  world  seek  after : 
and  your  Father  knoweth  that  ye  have  need  of  these  things. 

31  "  But  rather  seek  ye  the  kingdom  of  God ;  and  all  these 
things  shall  be  added  unto  you.^ 

32  Fear  not,  little  flock ;  for  "  it  is  your  Father's  good  pleasure 
to  give  you  the  kingdom. 

33  ^  w  Sell  that  ye  have,  and  give  alms  ;  ^  provide  yourselves 
bags  which  wax  not  old,  a  treasure  in  the  heavens  that  faileth 
not,  where  no  thief  approaeheth,  neither  moth  con'upteth. 

34  For  where  your  treasure  is,  there  will  your  heart  be  also. 
35 1  ^Let  your  loins  be  girded  about,  and  ^your  lights  burning ; 

36  And  ye  yourselves  like  unto  men  that  wait  for  their  lord, 
when  he  will  return  from  the  wedding  ;  that  when  he  cometh 
and  knookcth,  they  may  open  unto  him  immediately. 

37  *  Blessed  are  those  servants,  whom  the  lord  when  he  co- 
meth shall  find  watching  :  verily  I  say  unto  you,  that  he  shall 
gird  himself,  and  make  them  to  sit  down  to  meat,  and  will 
come  forth  and  serve  them. 

38  And  if  he  shall  come  in  the  second  watch,  or  come  in  the 
third  watch,  and  find  them  so,  blessed  are  those  servants. 

39  b  And  this  know,  that  if  the  good  man  of  the  house  had 

t  Or,  live  not  in  careful  siiapense.— u  Mall.  6.  33.— v  Malt.  11.  25,  26.— w  Mall.  19. 
21.  Acts  2.  45.41,4.34.— X  Mall.  6.  20.  Ch,lft9.  1  Tim.  6.  19  — y  Eph.6. 14.  1  Pet. 
1.13.-2  Matt.  25.1,  Sec.— a  Malt. 24.46.— b  Matt.  24.43.    1  Thess.  5.2.    2  Peter  3.10. 


gratify  his  avaricious  soul.  Such  a  person  is  commonly  cal- 
led a  miser,  i.  e.  literally,  a  wretched,  miserable  man. 

22.  Take  no  thought]  Be  not  anxiously  careful.  See  on 
Matt.  vi.  25. 

25.   To  his  stature  one  cubit  ?]  See  on  Matt.  vi.  27. 

28.  Into  the  oven]  See  the  note  on  Matt.  vi.  30. 

29.  Neither  be  ye  of  donhiful  mind.]  Or,  in  anxious  sus- 
pense, nn  ficTChipii^cade.  Raphelius  gives  several  examples  to 
prove  that  the  meaning  of  the  word  is,  to  have  themi7id  agi- 
tated with  useless  thoughts  and  vain  imaginations  concern- 
ing food,  raiment,  and  riches,  accompanied  with  perpetual 
uncertainty. 

30.  The  nations  of  the  world  seek  after]  Or,  earnestly  seek, 
tiTigrjTCi,  from  £7ri,  above,  over,  and  ^nrcw,  I  seek :  to  seek  one 
thing  after  another,  to  be  continually  and  eagerly  coveting. 
This  is  the  employment  of  the  nations  of  this  world,  utterly  re- 
gardless of  God  and  eternity  !  It  is  the  essence  of  heathenism 
to  live  only  for  this  life  ;  and  it  is  the  property  of  Christianity 
to  lead  men  to  live  hei'e  in  reference  to  another  and  better 
world.     Reader  !  how  art  thou  living  t 

Dr.  Lightfoot  observes  on  tliis  place,  tliat  Kocrfiog,  the  world, 
and  010)1',  world  or  age,  have  a  meaning  in  the  Sacred  Wri- 
tings which  they  have  not  in  profane  authors.  Kiuv,  has  re- 
lation to  the  Jeicish  ages,  and  Koafio;  to  the  ages  that  are  not 
Jewish  :  hence  by  avvrcXcta  tov  atwvos.  Matt.  xxiv.  3.  ismeant 
the  end  of  the  Jewisli  age  or  world  :  and  vpo  xpovoji'  atcjcicoi/. 
Tit.  i.  2.  means  before  the  Jeicish-\vor\d  began ;  and  hence  it 
is  that  the  term  world  is  very  often,  in  the  New  Testament, 
to  be  understood  only  of  the  Gentiles. 

32.  Fear  not,  little  fuck]  Or,  very  little  flock,  to  jjUKpov 
TtoipLviov.  This  is  what  some  term  a  double  diminutive,  and 
literally  translated,  is,  little  little  flock.  Though  this  refers 
solely  to  tlie  apostles  and  first  believers,  of  whom  it  was  lite- 
rally true,  yet  we  may  say  that  the  number  of  genuine  belie- 
vers has  been,  and  is'  still,  small  in  comparison  of  heathens 
and  false  Christians. 

It  is  your  Father's  good  pleasure]  'EvSoxijaev,  it  hath  pleas- 
ed, &c.  though  this  tense  joined  with  an  infinitive,  has  often 
the  force  of  the  present.  Our  Lord  intimates,  God  has  al- 
ready given  you  that  kingdom  which  consists  in  righteous- 
ness, peace,  and  joy  in  the  Holy  Ghost,  and  has  undertaken 
to  protect  and  save  you  to  the  uttermost :  therefore  fear  not, 
the  smallness  of  your  number  cannot  hurt  you,  for  omnipo- 
tence itself  has  undertaken  your  cause. 

33.  Sell  that  ye  have]  Jiispose  of  your  goods.  Be  not  like 
the  foolish  man  already  mentioned,  who  laid  up  the  produce 
of  his  fields,  without  permitting  the  poor  fo  partake  of  God's 
bounty:  turn  the  fruits  of  your  fields  (which  are  beyond  what 
you  need  for  your  own  support)  into  money,  and  give  it  in 
alms,  and  the  treasure  thus  laid  out,  shall  be  as  laid  up  for 
yourselves  and  families  in  heaven,  "this purse  shall  noi  grow 
old,  and  this  treasure  shall  not  decay.  Ve  shall,  by  and  by, 
find  both  the  place  where  you  laid  up  the  treasure,  and  tlie 
treasure  itself  in  the  place  ;  for  he  who  hatli  pity  on  the  poor, 
lendeth  unto  the  Lord  ;  anci  he  may  rest  assured,  that  whate- 
ver, for  Christ's  sake,  he  thus  lays  oiit,it  will  be  paid  him  again. 

34.  Where  your  treasure  is]  Men  fix  their  liearts  on  their 
treasures,  and  often  resort  to  the  place  where  they  have  de- 
posited them,  to  see  that  all  is  safe  and  secure.     Let  God  be 

^  the  treasure  of  your  soul,  and  let  your  heart  go  frequently  to 
the  place  where  his  honour  dwelleth.  There  is  a  curious  pa- 
rallel passage  to  this  in  Plautus,  quoted  by  Bishop  Pearce,  on 
Matt.  vi.  21.  Nam  ego  sujn  hie;  animus  domi  est,  sc.  cum 
argento  meo.  "I  am  here:  but  my  heart  is  at  home,  i.  e. 
With  mj  money.'* 

Ee 


known  what  hour  the  thief  would  come,  he  would  have  watch- 
ed, and  nt  t  have  suffered  his  house  to  be  broken  through. 

40  '^  Be  y^  therefore  ready  also:  for  the  Son  of  man- cometh 
at  an  hou  •  when  ye  think  not. 

411  Th^;n  Peter  said  unto  him,  Lord,  speakest  thou  this  pa- 
rable unto  us,  or  even  to  all  1 

42  And  the  Lord  said,  <*  Who  then  is  that  faithful  and  wise 
steward,  'vhom  his  lord  shall  make  ruler  over  his  household, 
to  give  them  tlieir  portion  of  meal  in  due  season  t 

43  Blessed  is  that  servant^whom  his  Lord  when  he  cometh 
shall  find  so  doing. 

44  '  Of  a  truth  I  say  unto  you,  that  he  will  make  him  ruler 
over  all  that  he  hath. 

45  f  But  and  if  that  servant  say  in  his  heart,  My  lord  delayeth 
his  coming  ;  and  shall  begin  to  beat  the  men-servants  and 
maidens,  and  to  cat  and  drink,  and  to  be  drunken  ; 

46  The  lord  of  that  sei-vant  will  come  in  a  day  when  he  look- 
eth  not  for  hiin,  and  at  an  hour  when  he  is  not  aware,  and  will 
^  cut  him  in  sunder,  and  will  appoint  him  his  portion  with  the 
unbelievers. 

47  And  i>  t.iat  servant,  which  knew  his  lord's  will,  and  pre- 
pared not  himself,  neither  did  according  to  his  will,  shall  be 
beaten  with  many  stripes. 

48  '  But  he  that  knew  not,  and  did  commit  things  worthy  of 
stripes,  shall  be  beaten  with  few  stripes.  For  unto  whomso- 
evp.r  much  is  given,  of  him  shall  be  much  required  :  and  to 
whom  men  have  committed  much,  of  him  they  will  eisk  the 
more. 


off.  Matt.S4,  51.— h'Nu'm.l5.30'.  Deu.  25.2.  j'ohA  9.41.  &  15.22.' Acts  17.  36.   Ja 
4.17.— i  Lev. 5. 17.   1  Tim.  1.13. 


35.  Let  your  loiris]  Be  active,  diligent,  determined,  ready  ; 
let  all  hinderances  be  removed  out  of  the  way ;  and  let  the 
candle  of  the  Lord  be  always  found  burning  brightly  in  your 
hand.     See  on  ver.  37. 

36.  That  wait  for  their  lord]  See  the  notes  on  Matt.  xxv. 
1,  &c. 

The  wedding]  How  the  Jewish  weddings  were  celebrated, 
see  in  the  notes  on  Matt.  viii.  12.  xxii.  13. 

37.  He  shall  gird  himself]  Alluding  to  the  long  garments 
which  were  worn  in  the  eastern  countries  ;  and  which,  in 
travelling  and  serving,  were  tucked  up  in  their  belts.  Thnt 
those  among  the  Romans  who  waited  on  the  company  at  table 
were  girded,  and  had  their  clothes  tucked  up,  appears  from 
what  Horace  says,  Sat.  b.vi.  1.  107.  ue/ti/j  succinctus  cursitat 
HospEs,  he  runs  about  like  a  girded  waiter ;  the  host  himself 
often  performed  this  ofiice.  And  ibid.  viii.  10.  puer  alte  duc- 
tus :  and  that  the  same  custom  prevailed  among  the  Jews,  ap- 
pears from  Jshn  xui.  4,  5.  and  Luke  xvii.  8.  From  this  verse  we 
may  gather  likewise  that  it  was  the  custom  of  those  days,  as 
it  was,  not  long  since,  among  us,  for  the  bridegroom,  at  the 
wedding  supper,  to  wait  as  a  servant  upon  the  company.  See 
Bishop  Pearce. 

38.  Jfhe  shall  come  in  the  second  watch]  See  the  note  on 
Matt.  xiv.  25. 

40.  Be  ye  therefore  ready  also]  It  is  pretty  evident  that 
what  is  relatod  here  from  verse  35  to  49.  was  spoken  by  our 
Lord  at  another  time.  See  Matt.  xxiv.  42,  &c.  and  the  notes 
there. 

42.  Faithful  and  teise  steward]  See  on  Matt.  xxiv.  4.5. 
where  the  several  parts  of  the  steward's  ofiice  ai-e  mentioned 
and  explained. — Those  appear  to  have  been  stewards  among 
the  Jews,  whose  business  it  was  to  provide  all  the  members  of 
a  family,  not  only  with  food,  but  with  raiment. 

45.  Begin  to  beat,  &c.]  See  the  different  parts  of  this  bad 
minister's  conduct  pointed  out  on  Matt.  xxiv.  48,  49. 

46.  With  the  unbelievers.]  Or  rather,  the  unfaithful :  rojv 
a7n;-oiv.  Persons  who  had  the  light  and  knowledge  of  God's 
word  ;  but  made  an  improper  use  of  the  privileges  they  re- 
ceived. The  persons:  mpntinnprl  hprp,  differ  widely  from  7i7i- 
believers  or  infidels,  viz.  those  who  were  in  a  state  of  heathen- 
ism, because  they  had  not  the  revelation  of  the  Most  High 
the  latter  knew  not  the  will  of  God,  ver.  48.  and  though  they 
acted  against  it,  did  not  do  it  in  obstinacy :  the  former  knew 
that  will,  and  daringly  opposed  it.  They  were  unfaithful,  and 
therefore  heavily  pimished. 

47.  Shall  be  beaten  with  many  stripes.]  Criminals  among 
the  Jews  could  not  be  beaten  with  more  than  forty  stripes  ; 
and  as  this  was  the  sum  of  the  severity  to  which  a  whipping 
could  extend,  it  may  be  all  that  our  Lord  here  means. — But  in 
some  cases  a  man  was  adjudged  to  receive  fourscore  stripes  ! 
How  could  this  be,  when  the  law  had  decreed  only  forty  1  An- 
swer. By  doubling  the  crime.  He  received  forty  for  each 
crime ;  if  he  were  guilty  of  two  offences,  he  might  receive 
fourscore.    See  Lightfoot. 

48.  Shall  be  beaten  with  few]  For  petty  offences  the  Jews 
in  many  c;  ses  inflicted  so  few  as  four,  five,  and  six  stripes. 
See  examples  in  Lightfoot. 

From  this  and  the  preceding  verse  we  find,  that  it  is  a 
crime  to  be  ignorant  of  God's  will ;  because  to  every  one  God 
has  given  less  or  more  of  the  means  of  instruction.  Those 
who  have  had  much  light,  or  the  opportunity  of  receiving 
much,  and  have  not  improved  it  to  their  own  salvation,  and 
the  good  of  others,  shall  have  punishment  proportioned  to  the 
light  they  have  abused.  On  the  other  hand,  those  who  have 
had  little  light,  and  few  means  of  improvement,  shall  have 
317 


TAe  effeds  which  would  be ST.  LUKE. 

49  U  k  I  am  come  to  send  fire  on  the  earth ;  and  what  will  I,  if 
it  be  already  kindled  1  jut 

50  But  1  I  "have  a  baptism  to  be  baptized  with ;  and  how  am  I 
"  straitened  till  it  be  accomplished  !  _.v  o  t  .  n 

51  "  Suppose  ye  that  I  am  come  to  give  peace  on  earth  .'  1  tell 
you,  Nay,  °  but  rather  division  :  . 

52  P  For  from  henceforth  there  shall  be  five  m  one  house  di- 
vided, three  against  two,  and  two  against  three. 

53  The  father  shall  be  divided  against  the  son,  and  the  son 
against  the  father ;  the  mother  against  the  daughter,  and  the 
daut'hter  against  the  mother  ;  .the  mother-in-law  against  her 
daugiiter-in-law,  and  the  daughter-in-law  against  her  mother- 
in-law.  .      J    . 

54  H  And  he  said  also  to  the  people,  i  When  ye  see  a  cloud  rise 

k  Verse  61.-I  Malt,  ao.ffl.  Mark  10.38.— m  Or,  pained.— n  Matl.  10.34.  Verse 
49.— o  Mic.  7,  6.     .lohn  7.  43.  &,9.  16.&  10.19. 

few  stripes,  shall  be  punished  only  for  the  abuse  of  the  know- 
ledge they  possessed. — See  at  the  end  of  the  chapter. 

49.  I  am  come  to  send  fire]  See  this  subject  largely  explain- 
ed on  Malt.  X.  34,  &c.  From  the  connexion  in  which  tliese 
words  stand,  both  in  this  place  and  in  Matthew,  it  appears  as 
if  our  Lord  intended  by  the  word^re,  not  only  the  consuming 
influence  of  the  Roman  xincrd ;  but  also  the  influence  of  his 
own  Spirit  in  the  destruction  of  sin.  In  both  these  senses  this 
fire  was  already  kindled  ;  as  yet,  however,  it  appeared  but  ae 
a  spark,  but  was  soon  to  break  out  into  an  all-consuming  flame. 

50.  But  I  have  a  baptism]  The  fire,  though  already  kind- 
led, canncjt  burn  itp  till  after  the  Jews  have  put  me  to  death : 
then  the  Roman  stcord  shall  come,  and  the  spirit  of  judgment, 
burning,  and  purification,  shall  be  poured  out. 

51.  To  give  peace]    See  Matt.  x.  34. 

52.  five  in  one  house  divided]    See  on  Matt.  x.  35,  36. 
54.  A  cloud  rise]    See  on  Matt.  xvi.  2,  3. 

56.  This  time '!  Can  ye  not  discover  from  the  wTitings  of 
the  prophets,  and  from  the  events  wliich  now  take  place  :  tliat 
this  is  the  time  of  the  Messiah,  and  that  I  am  the  very  person 
foretold  by  them  ? 

57.  And  why— judge  ye]  Even  without  the  express  decla- 
rations of  the  prophets,  ye  might,  from  what  ye  see  and  hea,r 
yonrselves,  discern  that  God  has  now  visited  his  people  in 
sucli  a  manne.r  as  he  never  did  before. 

58.  When  thou  goest  with  thine  adversary]  This  and  the 
next  verse  arc  a  part  of  our  Lords  sermon  upon  the  mount. 
See  them  explained  Matt.  v.  25,  26.  St.  Luke  is  very  particu- 
lar in  collecting  and  relating  every  word  and  action  of  our 
blessed  Lord,  but  seldom  gives  them  in  the  order  of  time  in 
which  they  were  spoken  or  done.  See  the  Pre/ace  to  this 
Gospel. 

Cfit'e    diligence]    Aog  tpyaaiav,   give   labour,   do    every 


produced  by  preaching  the  Gospel. 


out  of  the  west,  straightway  ye  say,  There  cometh  a  shower ; 
and  so  it  is. 

55  And  when  ye  see  the  south  wind  blow,  ye  say,  There  will 
be  heat ;  and  it  cometh  to  pass. 

56  Ye  hypocrites,  ye  can  discern  the  face  of  the  sky  and  of 
the  earth  ;  but  how  is  it  that  ye  do  not  discern  this  time  1 

57 1  Yea,  and  wliy  even  of  yourselves  judge  ye  not  what  is  right? 

5S  '  When  thou  goest  with  thine  adversary  to  the  magistrate, 
^  as  thou  art  in  the  way,  give  diligence  that  thou  mayest  be 
delivered  from  him  !  lest  he  hale  thee  to  the  judge,  and  the 
judge  deliver  thoe  to  the  officer,  and  the  ofRcer  cast  thee  into 
prison. 

59  1  tell  thee,  thou  shall  not  depart  thence,  till  thou  hast  paid 
the  very  last '  mite. 

11  Matt.  10.  S)  — q  Matt.  16.  2.— r  Pr07.  25.  8.  Matt.  5.  25.— s  See  Psa.  :2.6.  lEa. 
55.  6.-tSeeMarkia,4L>. 

thing  in   thy  power  to  get  free  before  a  suit  commences. 

The  officer]  HjiaKTup  properly  signifies  such  an  officer  as 
was  appointed  to  levy  the_^7ies  imposed  by  the  law  for  a  vio- 
lation of  any  of  its  precepts.    See  Kypke. 

59.  Till  thou  hast  paid  the  very  last  mite.]  And  when  can 
this  be,  if  we  understand  tlie  text  spiritually  1  Can  weeping, 
wailing,  and  gnashing  of  teeth,  pay  to  divine  justice  the  debt 
a  sinner  has  contracted i  This  is  impossible:  let  him  who 
readeth  understand. 

The  subject  of  the  47th  and  48th  verses  has  been  greatly 
misunderstood,  and  has  been  used  in  a  very  dangerous  man- 
ner. Many  have  thought  that  their  ignorance  of  divine  things 
would  be  a  sufiicieut  excuse  for  their  crimes  ;  and  that  they 
might  liave  hul  feio  stripes,  they  voluntarily  continued  in  ig- 
norance. But  such  persons  sliould  know  that  God  will  judge 
them  for  the  knowledge  they  might  have  received,  but  re- 
fused to  acquire.  No  criminal  is  excused,  because  he  has 
been  ignorant  of  the  laws  of  his  country,  and  so  transgressed 
them,  when  it  can  be  proved  that  those  very  laws  have  been 
published  throughout  the  land.  Much  knowledge  is  a  dan- 
gerous thing,  if  it  be  not  improved  ;  as  tliis  will  greatly  aggra- 
vate the  condemnation  of  its  possessor.  Nor  will  it  avail  a 
person,  in  the  land  of  light  and  information,  to  be  ignorant,  as 
he  shall  be  judged  for  what  he  might  have  known,  and,  per- 
haps in  this  case,  the  punishment  of  this  voluntarily  ignorant 
man  will  be  even  greater  than  that  of  the  more  enlightened  ; 
because  his  crimes  are  aggravated  by  this  consideration,  that 
he  refused  to  have  the  light,  that  he  might  neither  be  obliged 
to  walk  in  the  liglit,  nor  account  for  the  possession  of  it.  So 
we  find  that  tlie  plea  of  ignorance  is  a  mere  refuge  of  lies,  and 
none  can  plead  it  who  has  the  book  of  God  within  his  reach  ; 
and  lives  in  a  country  blessed  with  the  preaching  of  the  Gos- 
pel of  Jesus  Christ. 


CHAPTER  XIII. 

Christ  preaches  the  necessity  of  repentance,  from  the  punishment  of  the  Galileans  massacred  by  Pilate,  1 — ^3.  And  by  the 
death  of  those  on  tchom  the  tower  in  Sitoamfell,  4,  5.  The  parable  of  the  barren  fig-tree,  6—9.  Christ  cures  a  woman  who 
had  been  afflicted  eighteen  years,  10—13.  The  ruler  of  the  synagogue  is  incensed,  and  is  reproved  by  our  Lord,  14—17. 
The  parable  of  the  mustard-seed,  18,  19  ;  of  the  leaven,  20,  21.  He  "journeys  towards  Jerusalem,  and  preaches,  22.  The 
question.  Are  there  few  saved  7  and  our  Lord's  answer,  with  the  discourse  thereon,  23 — 30.  He  is  informed  that  Herod 
purposes  to  kill  him,  31,  32.  Predicts  his  own  death  at  Jerusalem,  and  denounces  judgments  on  that  impenitent  city,  33 — 35. 
[A.  M.  4033.    A.  D.  29.     An.  Olymp.  CCII.  1.] 


THERE  were  present  at  that  season  some  that  told  him  of 
the  '  Galileans,  whose  blood  Pilate  had  mingled  with  their 
sacrifices. 

2  And  Jesus  answering  said  unto  them.  Suppose  ye  that  these 
Galileans  were  b  sinners  above  all  the  Galileans,  because  they 
suffered  such  things "! 

3  I  tell  you,  "  Nay :  but  except  ye  repent,  ye  shall  all  likewise 
perish. 

aA.:ls5.37.     Ch.S3  r,— 12.— b  Joha  9.3.   Acts  28.4.--C  Eccle5.9.2.    Rom, 2.8,9. 


NOTES. — Verse  1.  At  that  season]  At  what  time  this  hap- 
pened is  not  easy  to  determine  ;  but  it  appears  that  it  was  now 
a  piece  of  news  which  was  told  to  Christ  and  liis  disciples  for 
the  first  time. 

Whose  blood  Pilate  had  mingled]  Tliis  piece  of  history  is 
not  recorded  (as  far  as  I  find)  by  Josephus  :  however,  he 
states  tliat  the  Galileans  were  the  most  seditious  people  in  the 
land :  they  belonged  properly  to  Herod's  jurisdiction,  but  as 
they  kept  tlie  great  feasts  at  Jerusalem,  they  probably,  by 
their  tumultuous  behaviour  at  some  one  of  them,  gave  Pilate, 
who  was  a  mortal  enemy  to  Herod,  a  pretext  to  fall  upon  and 
slay  many  of  them  :  and  thus  perhaps  sacrifice  the  people  to 
the  resentment  he  had  against  tlie  prince.  Archelaus  is  re- 
presented by  Josephus  as  sending  his  soldiers  into  the  tem- 
ple, and  slaying  3000  men  wliile  they  were  employed  in  offer- 
ing sacrifices.  Josephus,  War,  b.  ii.  c.  1.  a.  3.  and  ii.  c.  5. 
Some  suppose  that  this  refers  to  the  followers  of  Judas  Gau- 
lonites,  (see  Acts  v.  37.)  who  would  not  acknowledge  the 
Roman  government,  a  number  of  whom  Pilate  surrounded, 
and  slew  while  they  were  sacrificing  in  the  temple.  See  Jo- 
sephus, Antiq.  lib.  18.  but  this  is  not  very  certain. 

4.  The  tower  in  Siloam]  This  tower  was  probably  built 
over  one  of  the  porticoes  near  the  pool,  which  is  mentioned 
John  ix.  7.    See  also  Neh.  iii.  13. 

Debtors,]  o<j>ei\i.Tai,  a  Jewish  phrase  for  sinners.     Persons 

PJ°f^ssing  to  be  under  the  law,  are  bound  by  the  law  to  be 

Obedient  to  aU  its  precepts ;  those  who  obey  not  are  reckoned 

218 


4  Or  those  eighteen,  upon  whom  the  tower  in  Siloam  fell,  and 
slew  them,  tliink  ye  that  they  were  *  sinnei-s  above  all  men 
that  dwelt  in  Jerusalem  1 

5  I  tell  you,  Nay  ;  but,  except  ye  repent,  ye  shall  all  likewise 
perish. 

6  T  He  spake  also  this  parable ;  "  A  certain  man  had  a  fig-tree 
planted  in  his  vineyard  :  and  he  came  and  sought  fruit  there- 
on, and  found  none. 

&.  11.22. --il  Or,  debtors.    Matl.  13.24.    Ch.ll.4.—e  Isa.  5.3.  Malt  21.19. 


debtors  to  the  law,  or  rather  to  that  A\\\ne  justice  from  which 
the  law  came.  A  difierent  word  is  used  when  speaking  of  the 
Galileans ;  they  are  termed  aftapnoXot,  as  this  word  is  often 
used  to  signify  heathens ;  see  the  notes  on  chap.  vii.  37.  it  is 
probably  used  here  in  nearly  a  similar  sense.  "Do  ye  who 
live  in  Jerusalem,  and  who  consider  yourselves  peculiarly 
attached  to  the  law,  and  under  tlie  strongest  obligations  to 
obey  it ;  do  ye  think  that  those  Galileans  were  more  heathe?i- 
ish  than  the  rest  of  the  Galileans,  because  they  suffered  such 
things  1  No.  It  was  not  on  this  account  that  they  perished : 
both  these  cases  exliibit  a  specimen  of  the  manner  in  which  ye 
shall  all  perish,  if  ye  do  not  speedily  repent,  and  turn  to  God." 
5.  Ye  shall  all  likeicise  perish.]  iio-ourwf,  o/ioiwf,  in  a  like 
way,  in  the  same  manner.  This  prediction  of  our  Lord  was 
literally  fulfilled.  When  the  city  was  taken  by  the  Romans, 
multitudes  of  the  priests,  &c.  wlio  were  going  on  with  their 
sacrifices,  were  slain,  and  their  blood  mingled  with  the  blood 
of  their  victims ;  and  multitudes  were  buried  under  the  ruins 
of  the  walls,  houses,  and  temples.     See  Josephus,  War,  b.  vi. 

1  ch.  iv.  V.  vi.  and  see  the  notes  on  Matt.  xxiv. 

It  is  very  wrong  to  suppose  that  those  who  suffer  by  the 

1  sword,  or  by  natural  accidents,  are  the  most  culpable  before 
God.     An  adequate  punishment  for  sin  cannot  be  inflicted  in 

I  this  world ;  what  God  does  here,  in  this  way,  is  in  general, 
1st.  Through  mercy  to  alarm  others  ;   2.  To  show  his  hatred 

'  to  sin ;  3.  To  preserve  in  men's  minds  a  proper  sense  of  his 

1  providence  and  justice ;  and,  4.  To  give  sinners,  in  one  or  two 


T7i«  woman  healed. 


CHAPTER  XIII. 


TTie  parable  of  the  mustard  seed,  <f><r. 


7  Then  said  he  unto  the  dresser  of  his  vineyard,  Behold,  ihese 
three  years  I  come  seeking  fruit  on  this  fig-tree,  and  find  none : 
cut  it  down  ;  why  cumberelh  it  tlie  ground  ? 

8  And  he  answering  said  unto  him,  Lord,  let  it  alone  this  year 
also,  till  I  shall  dig  about  it,  and  dung  it. 

9  And  if  it  bear  fruit,  well :  and  if  not,  then  after  that  thou 
Shalt  cut  it  down. 

10  II  And  he  was  teaching  In  one  of  the  syuiagogues  on  the 
sabbath. 

11  And  behold,  there  was  a  woman  which  had  a  spirit  of  in- 
firmity eighteen  years,  and  was  bowed  together,  and  could  in 
nowise  lift  up  herself. 

12  And  when  Jesus  saw  her,  he  called  her  to  him,  and  said 
unto  her,  Woman,  thou  art  loosed  from  thine  infirmity. 

1.3  f  And  he  laid  his  hands  on  her :  and  iminediately  she  was 
made  straight,  arid  glorified  God. 

14  And  the  ruler  of  the  synagogue  answered  with  indignation, 
because  that  Jesus  had  healed  on  the  sabbath  day  ;  and  said 
unto  the  peoj.le,  ^  There  are  six  days  in  wliich  men  ought  to 
work  :  in  them  therefore  come  and  be  healed,  and  ^  not  on  the 
sabbath  day. 

15  The  I«rd  then  answered  him  and  said,  Thou  hypocrite, 
'  doth  not  each  one  of  you  on  the  sabbath  loose  his  ox  or  his 
ass  from  the  stall,  and  lead  him  away  to  watering  1 

16  And  ousht  not  this  woman,  1=  being  a  daughter  of  Abraham, 
whom  Satan  hath  bound,  lo,  these  eighteen  years,  be  loosed 
from  this  bond  on  the  sabbath  day  1 

f.MarklG.IS.  Acts  9.  I7.-e  Ex.  20.  9.-li  Mall.l2. 10.  Mark  9.2.  Ch.6.-.&  14.3. 
iCh.  14.  5.— k  Ch,  19.  9,-1  Malt.i:i.31.  Mark  4.3U.— m  See  Mul.  13.  33.— n  Man. 
S.35.     Marks.  6.— o  2  EsJ.S.  1,  3.— p  Maa.  7.13. 


17  And  when  he  had  said  these  things,  all  his  advei-saries 
were  ashamed  :  and  all  the  people  rejoiced  for  all  the  glorious 
things  that  were  done  by  him. 

18  Ti '  Then  said  he.  Unto  what  is  the  kingdom  of  God  like  1 
and  whereunto  shall  I  resemble  it  7 

19  It  is  like  a  grain  of  mustard-seed,  which  a  man  took,  and 
cast  into  his;  garden ;  and  it  grew,  and  waxed  a  great  tree ;  and 
the  fowls  of  the  air  lodged  in  the  branches  of  it. 

20  11  And  again  he  said,  Whereunto  shall  I  liken  the  kingdom 
of  God  1 

21  It  is  like  leaven,  which  a  woman  took  and  hid  in  three 
™  measures  of  meal,  till  the  whole  was  leavened. 

22  "  And  lie  went  through  the  cities  and  villages  teaching,  and 
journeying  towards  Jerusalem. 

23  ii  Then  said  one  unto  him,  Lord,  "  are  there  few  that  be  sa- 
ved 1  And  he  said  unto  them, 

24  P  Strive  to  enter  in  at  the  strait  gate  :  for  '  many,  I  say  unto 
you,  will  seek  to  enter  in,  and  shall  not  be  able. 

25  ■■  When  once  the  master  of  the  house  is  risen  up,  and  *  hath 
shut  to  the  door,  and  ye  begin  to  stand  without,  and  to  knock 
at  the  door,  saying,  '  Lord,  l^jrd,  open  unto  us  ;  and  he  shall 
answer  and  say  unto  you,  "  I  know  you  not  whence  ye  are : 

26  Then  shall  ye  begin  to  say.  We  have  eaten  and  drunk  in 
thy  presence,  and  thou  hast  taught  in  our  streets. 

27  V  But  he  shall  say,  I  tell  you,  I  know  you  not  whence  ye 
are :  *  depart  from  me,  all  ye  workers  of  iniquity. 

28  ^  There  snail  be  weeping  and  gnashing  of  teeth,  ^  when  ye 

q?ec.Tolin7.34.i.  3.21. &  13.33.  Rom. 9.  31._r  Psa.32.6.  Jsa.  55.  6 -s  .Malt.  25. 
10.— iCh.6.46.-u  Matt.  7.23  &2E.12.—  Matt.  7.23.  JtKi.41.  Vcr.  25.— w  Psa.6.8. 
Matt.  25.41.-1  Matt. S.  12. &  13. 42.  to  24.51— y  Matt.  8.11. 


particular  instances,  a  general  specimen  of  the  punishment 
that  awaits  all  the  perseveringly  impenitent. 

6.  A  certain  man]  Many  meanings  are  given  to  this  para- 
ble, and  divines  may  abound  in  them  ;  the  sense  which  our 
Lord  designed  to  convey  by  it,  appeaurs  to  be  the  following. 

I  1.  A  person,  T15,  God  Ahnignty.  2.  Had  a  fig-tree,  the 
Jewish  church.  3.  Planted  in  his  vineyard,  established  in 
the  land  of  Judea.  4.  He  came  seeking  fruit,  lie  required 
that  the  Jewish  people  should  walk  in  rigliteousness,  in  pro- 
portion to  the  spiritual  culture  he  bestowed  ou  them.  5.  The 
vine-dresser,  the  Lord  Jesus,  for  God  hath  committed  all  judg- 
ment to  the  Son,  John  v.  22.  6.  Cut  it  doicn,  let  the  Roman 
sword  be  unsheathed  against  it.  7.  Let  it  alone ;  Christ  is 
represented  as  intercessor  for  sinners,  for  whose  sake  the 
day  of  their  probation  is  often  lengthened  ;  during  which  time 
he  is  constantly  employed  in  doing  every  thing  that  has  a  ten- 
dency to  promote  their  salvation.  8.  Thou  shalt  cut  it  down  : 
a  time  will  come,  that  those  who  have  not  turned  at  God's  in- 
vitations and  reproofs,  shall  be  cut  ofl'and  numbered  with  the 
transgressors. 

7.  Behold,  these  three  years]  From  this  circumstance  in  the 
parable,  it  may  be  reasonably  concluded  that  Jesus  had  been, 
at  the  time  of  saying  this,  exercising  his  ministry  lor  three 
years  past,  and,  from  what  is  said  in  verse  8,  of  letting  it  alone 
this  year  also,  it  may  be  concluded  likewise  that  this  parable 
Was  spoken  about  a  year  before  Christ's  crucifixion  ;  and  if 
both  these  conclusions  are  reasonable,  we  may  thence  infer 
that  this  parable  was  not  spoken  at  the  time  which  appears 
to  be  assigned  to  it :  and  that  the  whole  lime  of  Christ's  pub- 
lic ministry  was  about /our  yeai"S.  See  Bishop  Pearce.  But 
it  has  already  been  remarked  that  St.  Luke  never  studies 
chronological  arrangement.     See  the  Preface  to  this  Gospel. 

M'hu  cumberetli  it  the  ground?]  Or,  in  other  words,  why 
ihoiUd  the  ground  be  also  useless.  The  tree  itself  brings  forth 
no  fruit;  let  it  be  cut  down  tliat  a  more  profitable  one  may  be 
planted  in  its  place.  Cut  it  down.  The  Codex  Bcza;  has 
added  here,  (icpn  rriv  alivr\v,  bring  the  axe  and  cut  it  down. 
If  this  reading  be  genuine,  it  is  doubtless  an  allusion  to  Matt. 
iii.  10.  Now  the  axe.  licth  at  the  root  of  the  trci-s ;  if  the  wri- 
ter has  added  it  on  his  own  authority,  he  probably  referred  to 
the  place  above-mentioned.    See  the  note  on  the  above  te.xt. 

11.  A  woman  which  had  a  spirit  of  infirmity]  Relative  to 
this  subject  three  things  may  be  considered.  I.  The  woman's 
infirmity.  II.  Her  cure.  And,  IlL  The  conduct  of  the  ruler 
of  the  synagogue  on  the  occasion. 

I.  The  woman's  infinnily.  1.  WTiat  was  its  originl  Sin. 
Had  this  never  entered  into  the  world,  there  had  not  been  ei- 
ther pain,  distortion,  or  death.  2.  Who  was  the  agent  in  iti 
Satan ;  ver.  16.  God  has  often  permitted  demons  to  act  on 
and  in  the  bodies  of  men  and  women  ;  and  it  is  not  improba- 
ble that  the  principal  part  of  unaccountable  and  inexplicable 
disorders,  still  come  from  the  same  source.  3.  What  was  the 
nature  of  this  infirmity  1  She  was  boiced  together,  bent  down 
to  the  earth,  a  situation  equally  painful  and  humiliating:  the 
violence  of  which  she  could  not  support,  and  the  shame  of 
which  she  could  not  conceal.  4.  Wtiat  was  the  duration  of 
this  infirmity  1  Eighteen  years.  A  long  time  lo  be  under  the 
constant  and  peculiar  influence  of  the  deril.  5.  What  was 
the  e^ec^  of  this  infirmilyl  The  woman  was  so  bowed  toge- 
ther, that  she  could  in  710  case  stand  straight,  or  look  toward 

'    heaven. 

II.  The  woman-'s  cure.  1.  Jesus  saw  her,  ver.  12.  Not- 
withstanding her  infirmity  was  ^reaf,  painful,  and  shameful, 
she  took  care  lo  attend  the  synagogue.  While  she  hoped  for 
help  from  God,  she  saw  it  was  her  duty  to  wait  in  the  ap- 
pointed way,  in  order  lo  receive  it.  Jesus  saw  her  distress, 
and  the  desire  she  had  both  to  worship  her  Maker,  and  to  get 


her  health  restored,  and  his  eye  afTected  his  heart.  2.  He 
called  her  to  him.  Her  heart  and  her  distress  spoke  loudly, 
though  her  lips  were  silent;  and  as  she  was  thus  calling  for 
help,  Jesus  calls  her  to  liimself  that  she  may  receive  help.  3. 
Jesus  laid  his  hands  on  her.  The  hand  of  his  holincis  ter- 
rifies, and  the  hand  of  his  power  expels  the  demon.  Ordi- 
nances, however  excellent,  will  be  of  no  avail  to  a  sinner, 
unless  he  apprehend  Christ  in  them.  4.  Immediately  she  was 
made  straight,  ver.  13.  This  cure  was,  1.  A  speedy  one— it 
was  done  in  an  instant.  2.  It  was  a  perfect  one — she  was 
made  completely  whole.  3.  It  was  a  public  one— there  were 
many  to  attest  and  render  it  credible.  4.  It  was  a  stable  and 
permanent  one — she  was  loosed,  for  ever  loosed  from  her  in- 
firmity. 5.  Her  soul  partook  of  the  good  done  to  her  body — 
she  glorified  God.  As  she  knew  before  that  it  was  Satan  who 
had  bound  her,  she  knew  also  that  it  was  God  only  that  could 
loose  her;  and  now,  feeling  that  she  is  loosed,  she  gives  God 
that  honour  which  is  due  lo  his  name. 

III.  The  conduct  of  tlie  ruler  of  the  synagogue  on  the  oc- 
casion. 1.  He  answered  with  zHdi^?!a?i'o«,  ver.  14.  It  would 
seem  as  if  the  demon  who  had  left  the  woman's  body,  had 
got  into  his  heart.  It  is  not  an  infrequent  case  to  find  a  per- 
son filled  with  rage  and  madness,  while  beholding  the  ettects 
of  Christ's  power  upon  others.  Perhaps,  like  this  ruler,  he 
pretends  zeal  and  concern  for  the  honour  of  religion  :  "  these 
preachings,  prayer-meetings,  convictions,  conversions,  &c. 
are  not  carried  on  in  his  way,  and  therefore  they  cannot  be  of 
God."  Lei  such  take  care,  lest  while  denying  the  operation 
of  God's  haad,  they  be  given  up  to  demonic  influence.  2. 
He  endeav  .urs  to  prevent  olhera  from  receiving  the  kind  help 
of  the  bles:ed  Jesus — He  said  unto  the  people,  &c.  ver.  14. 
Men  of  this  character,  who  have  extensive  influence  over  the 
poor,  &c.  do  immense  harm  :  they  often  hinder  them  fro:n 
hearing  that  word  which  is  able  lo  save  their  souls.  But  for 
this  also,  lh>;y  must  stand  before  the  judgment-seat  of  Christ. 
Reader,  has;  thou  ever  acted  in  this  way  1  3.  Jesus  retorts 
his  condemnation  with  peculiar  force  :  ver.  15,  16.  Thou  Ay- 
pocn'/e— to  pretend  zeal  for  God's  glory,  when  it  is  only  the 
workings  ot  thy  malicious,  unfeeling,  and  uncharitable  heart. 
Wouldtt  th'nt  not  even  take  thy  ass  to  water  upon  the  Sab- 
bath day?  and  wouldst  thou  deprive  a  davghter  of  Abraham, 
(one  of  ihy  own  nation  and  religion,)  of  the  mercy  and  gooil- 
ness  of  Gnd  upon  the  Sabbath  1  Was  not  the  Sabbath  insti- 
tuted for  tlie  benefit  of  man  1  4.  His  adversaries  were 
ashamed,  ver.  17.  The  inask  of  their  hypocrisy,  the  only  co- 
vering they  had,  is  taken  away  ;  and  now  they  are  exposed 
lo  the  just  censure  of  that  multitude  whom  they  deceived, 
and  from  whom  they  expected  continual  applause.  5.  His 
indignation  and  uncharitable  censure,  not  only  turn  to  his 
own  confu.sion,  but  are  made  the  instruments  of  the  edifica- 
tion of  the  iiultimde— Mey  rejoiced  at  all  the  glorious  things 
which  he  d.d.  Thus,  O  Lord  !  the  wrath  «f  man  shall  praise 
tliee,  and  the  remainder  thereof  thou  shalt  restrain.  A  preach- 
er will  kno,,-  how  to  apply  this  subject  lo  general  edification. 

18,  19.  'lie  kingdom— is  like  a  grain  of  mustard-seed] 
See  on  Malt  xiii.  31. 

21.  Like  leaven]  See  this  explained.  Malt.  xiii.  33. 

22.  Jour  eying  towards  Jerusalem.]  Luke  represents  all 
that  is  sai  !,  from  chap.  ix.  51.  as  having  been  done  and  spo- 
ken while  Hhrist  was  on  his  last  journey  to  Jerusalem.  See 
the  note  on  chap.  ix.  51.  and  xii.  58.  and  see  the  Preface. 

23.  Are  there  few  tluit  be  saved  i]  A  question  either  of  im- 
pertinence or  curiosity,  the  answer  to  which  can  profit  no 
man.  The  grand  question  Is,  Can /6e  sarerf?  Yes.  How  7 
strive  earneitly  to  enter  in  through  the  strait  gale — ayoivt- 
l^eaGe,  agonize — exert  every  power  of  body  and  sotil — let  your 
salvation  be  the  grand  business  of  your  whole  life. 

319 


Christ  predicts  the  destruction  of 


ST.  LUKK 


Jerusalem,  and  the  temple. 


shall  see  Abraham,  and  Isaac,  and  Jacob,  and  all  the  prophets, 
in  the  kingdom  of  God,  and  you  yourselves  thi-ust  out. 

29  And  they  shall  come  from  the  east,  and  from  the  west,  and 
from  the  north,  and  from  the  south,  and  shall  sit  down  in  the 
kingdom  cf  God. 

30  "  And  behold,  there  are  last  which  shall  be  first,  and  there 
are  first  which  shall  be  last. 

31  H  The  same  day  there  came  certain  of  the  Pharisees,  say- 
ing unto  him,  Get  thee  out,  and  depart  hence ;  for  Herod  will 
kill  thee. 

32  And  he  said  unto  them,  Go  ye  and  tell  that  fox,  Behold,  I 


24.  Many — will  seek]  They  seek — wish  and  desire  ;  but 
they  do  not  strive :  therefore,  because  they  will  not  agonize 
— will  not  be  in  earnest,  they  shall  not  get  in.  See  this  subject 
more  particularly  explained  on  Matt.  vii.  13,  14. 

25.  And  hath  shut  to  the  door]  See  the  notes  on  Matt.  vii. 
22,  23.  and  xxv.  16,  11—41. 

28.  Abraham,  and  Isaac,  &c.]  See  on  Matt.  vfii.  12.  where 
the  figures  and  allusions  made  use  of  here  are  particularly 
explained. 

29.  They  shall  come]  That  is,  tlie  Gentiles  in  every  part  of 
the  world,  shall  receive  the  Gospel  of  the  grace  of  God,  when 
the  Jews  shall  have  rejected  it. 

30.  There  are  last  which  shall  be  first]  See  on  Matt.  xix.  30. 

31.  Depart  hence,  &c.]  It  is  probable  that  the  place  from 
which  Christ  was  desired  to  depart  was  Galilee  or  Perea ;  for 
beyond  this,  Herod  had  no  jurisdiction.  It  can  scarcely  mean 
Jerusalem,  though  it  appears  from  chap,  xxiii.  7.  that  Herod 
Antipas  was  there,  at  the  time  of  our  Lord's  crucifixion. 

Herod  will  kill  thee.]  Lactantius  says,  that  this  Herod  was 
the  person  who  chielly  instigated  the  Jewish  rulers  to  put  our 
Lord  to  death  :  Turn  Pontius,  et  illoruTn  clamoribus,  et  He- 
rodis  tetrarchtz  instigatione,  metuentis  ne  regno  pelleretur, 
victus  est : — fearin^  lest  himself  should  be  expelled  from  the 
kingdom,  if  Christ  should  be  permitted  to  set  up  his.  See  Lact. 
Inst.  Div.  lib.  4.  c.  xviii.  and  Bishop  Pearce  on  Luke  xxiii.  7. 

32.  Tell  that  fox]  Herod  was  a  very  vicious  prince,  and 
lived  in  public  incest  with  his  sister-in-law,  Mark  vi.  17.  if 
our  Lord  meant  him  here,  it  is  hard  to  say  why  the  character 
oi  fox,  which  implies  cunning,  design,  and  artifice,  to  hide 
evil  intentions,  should  be  attributed  to  him,  who  never  seemed 
studious  to  conceal  his  vices.  But  we  may  suppose  that 
Christ,  who  knew  his  heart,  saw  that  he  covered  his  desire 
for  the  destruction  of  our  Lord,  under  the  pretence  of  zeal 
for  the  law,  and  welfare  of  the  Jewish  people.  A  fox,  among 
the  Jews,  appears  to  liave  been  the  emblem  of  a  wicked  ruler, 
who  united  cunning  wiUi  cruelty  ;  and  was  always  plotting 
how  he  might  aggrandize  himself,  by  spoiling  the  people.  See 
a  quotation  in  Schoettgen. 

The  followhig  observation  from  the  judicious  Bishop  Pearce, 
deserves  attention.  "  It  is  not  certain,"  says  he,  "  that  .Jesus 
meant  Herod  here  :  he  might  only  have  intended  to  call  that 
man  so,  from  whom  the  advice  of  departing  came  ;  (whether 
from  the  speaker  himself,  or  the  person  who  sent  him  :)  for 
it  is  probable,  that  the  advice  was  given  craftily,  and  with  de- 
sign to  frighten  Jesus,  and  make  him  go  from  that  place." 

To-day  and  to-morrmv]  I  am  to  work  miracles  for  two  days 
more,  and  tn  the  third  day  I  shall  be  put  to  death.  But  it  is 
probable  that  this  phrase  only  means,  that  he  had  but  a  short 
time  t(j  live,  without  specifying  its  duration. 

Perfected.]  Or,  finished,  rsXetnijiat.  I  shall  then  have  ac- 
eomplished  the  purpose  for  which  I  came  into  the  world,  leav- 
ing nothing  undone,  which  the  council  of  God  designed  me 


cast  out  devils,  and  I  do  cui-es  to-day  and  to-morrow,  and  the 
third  day  "  I  shall  be  perfected. 

33  Nevertheless  I  must  walk  today,andtomorrow,  and  theday 
following:  for  it  cannot  be  that  nprophet  perish  outof  Jerusalem. 

34  b  O  Jerusalem,  Jerusalem,  which  killest  the  prophets,  and 
stonest  them  that  are  sent  unto  thee ;  how  often  would  I  have 
gathered  thy  children  together,  as  a  hen  doth  gather  her  brood 
under  her  wings,  and  ye  would  not ! 

35  Behold,  "^  your  house  is  left  unto  you  desolate  ;  and  verily 
I  say  unto  you,  VTe  shall  not  see  mc,  until  the  time  come  when 
ye  shall  say,  d  Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 

d  Psalm  69.  26.  &  lis. -26.     lea.  1.7.     MaK.  21,  9.     Mark  11.  10.     Chapter  19.  ?3. 


to  complete.  Hence,  in  reference  to  our  Lord,  the  word  im- 
plies his  dying :  as  the  plan  of  human  redemption  was  not 
finished  till  he  bowed  his  head  and  gave  up  the  ghost  on  the 
cross,  see  John  xix.  30.  where  the  some  word  is  used.  It  ia 
used  also  in  reference  to  Clu-ist's  death,  Heb.  ii.  10.  v.  9.  see 
also  Acts  XX.  24.  and  Heb.  xii.  23.  The  word  finish,  &c.  ia 
used  in  the  same  sense  both  by  the  Greeks  and  Latins.  See 
KypKE. 

33.  I  must  walk,  &c.]  I  must  continue  to  work  miracles, 
and  teach  for  a  short  time  yet,  and  then  I  shall  die  in  Jerusa- 
lem :  therefore  I  cannot  depart  according  to  the  advice  given 
me,  (ver.  31.)  nor  can  a  hair  of  my  head  fall  to  the  ground  till 
my  work  be  all  done. 

To-day  and  to-morrow,  &c.]  Kypke  contends,  that  the  pro- 
per translation  of  the  original  is,  1  must  walk  to-day  and  to- 
morrow IN  THE  NEIGHBOURING  COASTS :  and  that  cxoiicvr)  is 
often  understood  in  this  way  :  see  Mark  i.  28.  and  his  notes 
there.  That  Clu'ist  was  now  in  the  jurisdiction  of  Herod,  as 
he  supposes,  is  evident  from  ver.  31.  that  he  was  on  his  last 
journey  to  Jerusalem,  ch.  ix.  51.  that  he  had  just  passed 
through  Samaria,  ch.  ix.  52,  56.  that  as  Samaria  and  Judea 
were  imder  the  Roman  procurator,  and  Perea  was  subject  to 
Herod  Antipas,  therefore  he  concludes  that  Clu-ist  was  at  this 
time  in  Perea ;  which  agrees  with  Matt.  xix.  1.  and  Mark  x. 
1.  and  Luke  xvii.  11.  He  thinks  if  the  words  be  not  under 
stood  in  this  way,  they  are  contrary  to  ver.  32.  which  says,  that 
on  it  Christ  is  to  die,  while  this  says  he  is  to  live  and  act. 

Perish  out  of  Jerusalem]  A  man  who  professes  to  be  a 
prophet,  can  be  tried,  on  that  ground,  only  by  the  grand  sanhe- 
drim, which  always  resides  at  Jerusalem  :  and  as  the  Jews 
are  about  to  put  me  to  death,  under  the  pretence  of  my  being 
a  false  prophet,  therefore  my  sentence  must  come  from  this 
city,  and  my  death  take  place  in  it. 

34.  O  Jerusalem,  Jerusalem]  See  the  notes  on  Matt,  xxiii. 
37 — 39.  where  the  metaphor  of  the  hen  is  illustrated  from  the 
Greek  Anthology. 

35.  Your  house]  'O  oiKoi,  ilte  temple — called  here  your 
house,  not  my  house — I  acknowledge  it  no  longer,  I  have  aban- 
doned it,  and  will  dwell  in  it  no  more  for  ever.  So  he  said, 
2  Chron.  .xxxvi.  17.  when  he  delivered  tiie  temple  into  the 
hands  of  the  Chaldeans — the  house  of  yova.  sanctuary .  A  simi- 
lar form  of  speech  is  found  E.xod.  xxxii.  7.  where  the  Lord 
said  to  Moses^  thy  people,  &c.  to  intimate  that  he  acknow- 
ledged them  no  longer  for  his  followei-s.  See  the  notes  on 
Matt,  xxiii.  21,  38.  But  some  think  that  our  Lord  means  not 
the  temple,  but  the  whole  commonwealth  of  the  Jews. 

The  principal  subjects  in  this  chapter,  may  be  found  con 
sidei'ed  at  large,  on  the  parallel  places  in  Matthew  and  Mark, 
to  which  the  reader  is  referred.  As  to  the  account  of  the 
woman  with  the  spirit  of  infirmity,  which  is  not  mentioned 
by  any  other  of  the  evangelists,  see  it  largely  illustrated  in 
the  notes  on  ver.  10,  &c. 


CHAPTER  XIV. 

Christ  heals  a  man  ill  of  the  dropsy,  on  a  Sabbath  day,  1—6.     He  inculcates  hu?iulity  by  a  parable,  7—11.     The  poor  to  be 

fed,  and  not  the  rich,  12—14.      The  parable  of  the  great  supper,  15—24.     How  men  must  become  disciples  of  Christ,  25—27. 

The  parable  of  the  prudent  builder,  who  estimates  the  cost  before  he  commences  his  work,  28 — 30.     And  of  the  provident 

king,  31,  32.     The  use  of  these  parables,  33.     The  utility  of  salt,  while  in  its  strength  and  perfection  ;  and  its  total  use- 

lessness  when  it  has  lost  its  savour,  34,35.    [A.  M.  4033.    A.  D.  29.    An.  Olymp.  CCII.  1.] 


AND  it  came  to  pass,  as  he  went  into  the  house  of  one  of 
the  Chief  Pharisees  to  eat  biead  on  the  sabbath  day,  that 
they"  watched  him. 

2  And  behold,  there  was  a  certain  man  before  him  which  had 
'the  dropsy. 

«  Job  5.  13,15.    Psa.  37.32,  &  140.  5.    .Tcr.  20.  10.    Mark  3.S.    Luke6.7.&  11.37. 


NOTES. — Verse  1.  Chief  Pharisees]  Or,  one  of  the  rulers 
^fthe  Pharisees.  A  man  who  was  of  the  sect  of  the  Phari- 
sees, and  one  of  the  rulers  of  the  people. 

To  eat  bread  on  the  Sabbath  day]  But  why  is  it  that  there 
-should  be  an  invitation  or  dinner  given  on  the  Sabbath  day  1 
Answer.  The  Jews  purchased  ami  prepared  the  best  viands 
they  could  procure  for  the  Sabbatli  day,  in  order  to  do  it  ho- 
nour. See  several  proofs  in  Liglitfoot.  As  the  Sabbath  is  in- 
tended for  the  benefit  both  of  the  body  and  soul  of  man,  it 
should  not  be  a  day  of  austerity  or  fasting,  especially  among 
the  labouring  poor.  The  most  wholesome  and  nutritive  food 
should  be  then  procured  if  possible  ;  that  both  body  and  soul 
may  feel  the  influence  of  this  divine  appointment,  and  give 
God  the  glory  of  his  grace.  On  this  blessed  day,  let  every 
man  eE.t  his  bread  with  gladness  and  singleness  of  heart, 
praising  God.  In  doing  this,  surely  lliere  is  no  reason  that  a 
«aan  should  feed  himself  without  fear.  If  the  Sabbath  be  a 
,  330 


3  And  Jesus  answering  spake  unto  the  Lawyers  and  Phari- 
sees, saying,  t  is  it  lawful  to  heal  on  the  sabbath  day  1 

4  And  they  held  their  peace.    And  he  took  him,  and  healed 
him,  and  let  him  go; 

5  And  answered  them,  saying,  "=Which  of  you  shall  have  an 

b  Malt.  12.  10.— c  E.iod.  23.  5.     Dcu.  83.  4.     Ch.  13.  !5. 


festival,  let  it  bs  observed  unto  the  Lord,  and  let  no  unneces- 
sary acts  be  done  ;  and  avoid  that  bane  of  religious  solemnity, 
giving  and  receiving  visits  on  the  Lord's  day. 

They  watched  him]  Or,  were  maliciously  watching,  napa- 
Ttipovnevui — from  napa,  intens.  or  denoting  ill,  and  Ti]psij,  to 
observe,  watch.  Ruphelius,  on  Mark  iii.  2.  has  proved  from 
a  variety  of  authorities  that  this  is  a  frequent  meaning  of  the 
word  : — clam,  et  insidiose  observare  quid  alter,  agal — to  ob- 
serve privately  and  insidiously  what  another  does.  The  con- 
text plainly  proves  that  this  is  the  sense  in  which  it  is  to  be 
taken  liere.  The  conduct  of  this  Pharisee  was  most  execra- 
ble. Vraiess\nsf'iendships.nd.  affection,  he  invited  our  blessed 
Lord  to  his  table,  merely  that  he  might  have  a  more  favourable 
opportunity  of  watching  his  conduct,  that  he  might  accuse 
him  and  take  away  his  life.  In  eating  and  drinking,  people 
feel  generally  less  restraint  than  at  other  times,  and  are  apt  to 
converse  more  freely.    The  man  who  can  take  such  an  ad- 


parable  of  the 


CHAPTER  XIV. 


great  sujrpef. 


ass  or  an  ox  fallen  into  a  pit,  and  will  not  straightway  pull  him 
out  on  the  sabbath  day  1 

6  And  they  could  not  answer  him  again  to  these  things. 

7  U  And  he  put  forth  a  parable  to  those  which  were  bidden, 
wlien  he  marked  how  tliey  chose  out  tlie  chief  rooms  ;  fiyiiig 
unto  them, 

8  When  thou  art  bidden  of  any  mnn  to  a  wedding,  sit  not 
down  in  the  highest  room,  lest  a' more  honourable  man  than 
Ihou  be  bidden  of  him  ; 

9  And  he  that  bade  thee  and  him,  come  and  say  to  thee,  Oive 
this  man  place ;  and  thou  begin  with  shame  to  take  the  lowest 

10  ■>  But  when  thou  art  bidden,  go  and  sit  down  in  the  lowest 
room  ;  that  when  he  that  bade  thee  cometh,  he  may  say  unto 
thee.  Friend,  go  Up  higher:  then  shalt  thou  have  worship  in 
the  presence  of  them  that  sit  at  moat  with  thee. 

11  "  For  whosoever  exalteth  himself  shall  be  abased ;  and  he 
that  humbleth  himself  shall  be  exalted. 

12  1  Then  said  he  also  to  him  that  bade  him.  When  thou  ma- 
kest  a  dinner  or  a  supper,  call  not  thy  friends,  nor  thy  brethren, 
neither  thv  kinsmen,  nor  Iky  rich  neighbours ;  lest  they  also 
bid  thee  again,  and  a  recompense  be  made  thee. 

1.3  But  when  thou  makesl  a  feast,  call  i  the  poor,  the  maimed, 
the  lame,  the  blind  : 

14  And  thou  shall  be  blessed ;  for  they  cannot  recompense  thee : 
for  thou  shalt  be  recompensed  at  the  resurrection  of  the  just. 

15  II  And  when  one  of  them  that  sat  at  moat  with  him  heard 
these  things,  he  said  unto  him,  ^  Blessed  is  he  that  shall  eat 
bread  in  the  kingdom  of  God. 

16  hThen  said  he  unto  him,  A  certain  man  made  a  great  sup- 
per, and  bade  many  : 

17  And  'sent  his  servant  at  supper  time  to  say  to  them  that 
were  bidden.  Come ;  for  all  things  are  now  ready. 

18  And   they  all  with  one  consent  began  to  make  excuse. 

d  Prov  25  fi.  7.-e  Job  S3  29.  Pan  18.27.  Prov  29.  2J.  Malt.  Z).  12.  Ch.  18  14. 
Jamts4  6.  1  Pel.  5.  S.-f  Neh.8.10,  12.  Tob.2.2.fc  4.7.-e  Rev.19.9.— b  Matt  "2.2.- 
l  Prov.  9.  2,  5. 


The  first  said  unto  him,  I  have  bought  a  piece  of  ground,  and 
I  must  needs  go  and  see  it :  I  pray  thee  have  me  excused. 

19  And  another  said,  I  hav«  bought  five  yoke  of  oxen,  and  I 
go  to  prove  them  :  I  pray  thee  have  me  excused. 

20  And  anotlicr  said,  1  have' married  a  wife,  and  therefore  I 
cannot  come. 

21  So  that  servant  came,  and  showed  his  lord  these  things. 
Then  the  master  of  the  house  being  angry,  said  to  his  servant, 
Oo  out  quickly  into  the  streets  and  lanes  of  the  city,  and  bring 
in  hither  the  poor,  and  the  maimed,  ind  the  halt,  and  the  blind. 

22  And  the  servant  said.  Lord,  it  is  done  asthcuhast  com- 
manded, and  yet  there  is  rryim. 

2.3  And  the  lord  said  unto  the  servant.  Go  otit  into  the  high- 
ways and  hedges,  and  compel- Mewi  tc'come  in,  that  my  house 
may  be  filled. 

24  For  I  say  unto  you,  ^  That  none  i<  those  men  which  were 
bidden,  shall  taste  of  my  supper. 

25  H  And  there  went  great  multitudes  with  him  :  and  he 
turned,  and  said  unto  them, 

2tj '  If  any  man  come  to  me,  "  and  i  hate  not  his-  fether,  and 
mother,  and  wife,  and  children,  and  brethren,  and  Bisters, 
"  yea,  and  his  own  life  also,  he  canrotbe  my  disciple. 

27  And  °  whosoever  doth  not  bear  his  cross,  and  come  after 
me,  cannot  be  my  disciple. 

28  For  P  which  of  you,  intending  to  build  a  tower,  sitteth  not 
down  first,  anu  counteth  the  cost,  whether  he  have  sufficient 
to  finish  it?  ,        ,    -  j   ■ 

29  Lest  baply,  after  he  hath  hid  the  foundation,  and  is 
not  able  to  finish  t7,  all  that  bel-;old  it  begin  to  mock  him, 

30  Saying,  This  man  began  to  build,  and  was  not  abl?  to  finish. 

31  Or  wliat  king  going  to  maki3  war  against  another  king, 
sitlclh  net  down  first,  and  consult  eth  whether  he  Tie  able  with 
ten  thousand  to  meet  him  that  couaeth  against  him  wlh  twen- 
ty thousand  1 

k  Matt.  21.  43.  &22.  8.  Acts  13.  46.-1  Dei  >.t3.  6.  *33.  9-  M««  10.?7  -m  Ronv 
9  13.— n  Rev.  12.11.— o  Mail.  16.  UL  Mark  B.M.  Chap.9.23.  8  Tunothy  3.111— 
,1  Prov.  it.  27. 


bservcd,  in  walking  forward,  sometning  tnat  sparKiea  a. 
:  suppiising  it  to  be  some  precious  stones,  he  pot  his 
1  on  the  place,  and  taking  up  something,  toucJ-ca  it  with 
ongue,  and  found  it  to  be  salt.    He  immcaiately  left  the 


vantage  over  one  of  his  own  guests,  must  have  a  baseness  of 
eoul  and  fellness  of  malice,  of  which,  we  would  have  thought, 
for  the  honour  of  human  nature,  that  devils  alone  were  capa- 
ble. Among  the  Turks,  if  a  man  only  taste  salt  witii  another, 
he  holds  himself  bound  in  the  most  solemn  manner  never  to 
do  that  person  any  injury.  I  shall  make  no  apology  for  in- 
serting the  following  anecdote. 

A  public  robber  in  Persia,  known  by  the  name  of  Yacoub 
ibn  Letts  Safer,  broke  open  the  treasury  oi  Dirhem,  the  go- 
vernor of  Sistan.  Notwithstanding  the  obscurity  of  the  place, 
he  observed,  in  walking  forward,  something  that  sparkled  a 

little  ' ' '"" 

hand 

his  tongue, ,  .  .-    ,    ^^^  ^ 

treasury,  without  taking  tlic  smallest  article  wi'h  him !  I  lie 
Bovernor  finding  in  the  morning  that  the  treasury  had  been 
broken  open,  ami  that  nothing  lidd  been  carried  off;  ordered 
it  to  be  published,  that,  "  Whoever  the  robber  was,  who  had 
broken  open  the  treasury,  if  ho  declared  hims.lf,  he  should  be 
freely  pardoned,  and  that  he  should  not  only  receive  no  injury, 
but  should  be  received  into  the  good  graces  of  the  governor." 
Confidins  in  the  promise  of  Dirhem,  Yacoulj  appeared.  The 
governor' asked  him,  How  it  came  to  pass,  that  after  having 
broken  open  the  treasury,  he  took  nothing  away  ?  Yacoub 
related  the  affair  as  it  happened,  and  added  :  /  believed  that  1 
teas  become  your  friend  in  eating  of  your  salt,  ayid  that  the 
hkvrs  of  thai  friendship  tcould  not  perinit  me  to  touch  any 
thing  that  appertained  to  you."  D'lierbelot,  Bib.  Orient,  p. 
415.  How  base  must  that  man  be  who  professes  Christianity, 
and  yet  makes  his  own  table  a  snare  for  his  friend 


up  higher:  but  do  not  take  the  uppermost  seat,  lest  they  say 
unto  thee,  come  down ;  for  it  is  better  that  they  should  say 
unto  thee,  go  up,  go  up  :  than  that  tliey  should  say,  come 
down,  come  down.     See  Schoetti^eti. 

11.  For  ichosoever  exalteth  himself,  &c.]  This  is  the  un- 
changeable conduct  of  God  :  hu  is  ever  abasing  the  proud, 
and  giving  grace,  honour,  and  gl  ory  to  the  humble. 

12.  Call  not  thy  friends,  &c .]  Our  Lord  certainly  does 
not  mean  that  a  man  should  not  entertain,  at  particalar  times, 
his  friends,  &c.  but  wliat  he  iiir  :ulcates  here  is  chanty  to  the 
poor  :  and  what  he  condemns,  js  those  entertainments  whicU 
are  given  to  the  rich,  either  to  Jtatter  them,  or  to  procure  a 
similar  re<«.»  ;  bec.nuse  the  D ioney  that  is  thus  criminally 
laid  out,  properly  belongs  to  the  ;poor. 

14.  Fbr  they  cannot  recompmse  thee]  Because  you  have 
done  it  for  God's  sake  only,  an  i  they  cannot  make  yon  a  re- 
iMinipense,  therefore  God  will  consider  himself  your  debtor: 
and  n'ill  recompense  you  in  tlvs  resurrection  of  the  righteous. 
Tliere  are  many  very  excellent  sayings  among  the  Rabbins  or» 
the  excellence  of  charity.  Tl  ley  produce  both  Job  and  Abra- 
ham as  examples  of  a  very  merciful  disposition.— "Job,  say 
they,  had  an  open  door  on  ea.ch  of  the  four  quarters  of  his 
house,  that  the  poor,  from  whatever  direction  they  might 
come,  might  find  the  door  of  1  lospitality  open  to  receive  them. 
But  Abraham  was  more  charitable  than  Job,  for  he  travelled 
over  the  whole  land  in  order  to  find  out  the  poor,  that  he 
might  conduct  them  to  his  house." 

15.  That  shall  eat  bread  i»t  the  kingdom  of  God.]  This  is 
spoken  in  conformity  to  the  general  expectation  of  the  Jews, 
who  imagined  that  the  kingdom  of  the  Messiah  should  be 
wholly  of  a  secular  nature.     Instead  of  aprov,  bread,  EKMS 


Q  The  drov.iiA'X6pcoviK6(,  dropsical ;  fromvStijp, ■water,  and  who.. J   . 

o/the  coumenancef  because  in  this  disorder  Ihefacc  of  the  -V.  more  than  one  hundred  others  with  some  Versions  and 

Dat'ient  is  often  very  much  bloated.     Probably  the  insidious  Fathers,  read  apirov,  a  dinner.     This  is  protMbly  the  best 

Ih^rrsee  had  broulht  this  dropsical  man  to  the  place,  not  reading,  as  i^t  is  likely  it  was  a  dm,,er  at  which  they  r^,w  sat : 

riiarisee  iiuu    uiuu,.iv   ui    y        „_„_.  ,,;„  , Y  ,r,ri  .i,„t  z,nA  itii-onlH  he  natural  for  the  nerson  to  sav,  Acrppy  »s  A«  U'Ao 


doubting  that  our  Lord's  eye  would  affect  his  heart,  and  that 
he  would  instantly  cure  him  :  and  then  he  could  most  plausi- 
blv  accuse  him  for  a  breach  of  the  Sabbath.  If  this  were  the 
case,  and  it  is  likely,  how  deep  must  have  been  the  perfidy 
and  malice  of  the  Pharisee  ! 

4.  They  held  their  peace]  They  could  not  answer  the  ques- 
tion but  in  the  affirmative  ;  and  a.s  they  were  determined  to 
accuse  liim,  if  he  did  heal  the  man,  they  could  not  give  an 
answer  but  such  as  would  condemn  themselves,  and  there- 
fore they  were  silent. 

5.  An  ass  or  an  ox]  ^ee  on  cliap.  xiii.  15. 

7.  They  chose  out  the  chief  rooms]  When  custom  and  law 
have  regvilated  and  settled  places  in  public  assemblies,  a  man 
who  is  obliged  to  attend,  may  take  the  place  which  belongs  to 
him,  without  injury  to  himself  or  toothers;  when  nothing  of 
this  nature  is  settled,  the  la%v  of  humility,  and  the  love  ^^^  or- 
der, are  the  only  judges  of  what  is  proper.  To  take  the  high- 
est place  when  it  is  hot  our  due,  is  public  vanity  :  obstinately 
to  refuse  it  when  offered,  is  another  instance  of  the  same  vice, 
though  private  and  concealed.  Humility  takes  as  much  care 
to  avoid  the  ostentation  of  an  affected  refusal,  as  the  open 
seeking  of  a  superior  place.  See  Quesnet.  In  this  parable 
our  Lord  only  repeats  advices  which  the  rabbins  had  given  to 
their  pupils,  but  were  too  proud  to  conform  to  themselves. 
Rabbi  Akibi  said.  Go  two  or  three  seats  lower  than  the  place 
that  belongs  to  Ihee,  and  sit  there  till  they  say  unto  thee,  go 


and  it  would  be  natural  for  the  person  to  say,  happy  i 
shall  dine  in  the  kingdom  of  God.  It  does  not  appear  that 
there  was  any  but  this  person  present,  who  was  capable  of  re- 
lishing the  conversation  of  our  Lord,  or  entering  at  all  into  ita 
spiritual  reference. 

16 — 24.  A  certain  man  ■.made  a  great  supper,  <Sc.]  pee  a 
similar  parable  to  this,  though  not  spoken  oa  the  same  occa. 
sion,  explained,  Matt.  xxii.  1—14. 

23  Compel  them  to  come  in]  AfayKatrovi  prgvau  on  them 
by  the  most  earnest  entreities.  The  word  is  used  by  Mat- 
thew, chap.  xiv.  22.  and  by  Mark,  chap.  vi.  45.  In  both  whicf* 
places,  when  Christ  is  said,  iwa)  (ca?£<i',  to  constrain.  Lis  disci- 
ples to  get  into  the  vessel,  nothing  but  his  aomTttanding  or 
persuading  them  to  do  it,  cm  be  reasonably  »n.4ers«ood.  Iho 
Latins  use  cogo,  and  compeSo,  in  exactly  the  same s*nse,  i.  e. 
to  prevail  on  by  prayers,  a^nsels,  entreaties,  <Sc.  bee  seve- 
ral examples  in  Bishop  Pe,irce,  and  in  Kvpks.  >oother  kind 
of  constraint  is  ever  ieconr#nended  in  the  Gospel  ol  i-nnsi. 
every  other  kind  of  compulsion  is  aniichristian,  can  only  be 
submitted  to  by  cowards  and  knaves,  and  can  produce  no- 
thing but  hypocrites.     Set- at  the  end  of  the  chapter. 

26.  And  hate  not]  Matthew,,  chap.  x.  37.  expresses  the  true 
meaning  of  this  word,  when  he  says,  he  who  loveth  hisfathtr 
and  mother  more  tha  n  me.  In  chap.  vi.  24.  he  uses  the  word  Aar« 
in  the  same  sense.  When  we  read,  Rom.  ix.  13.  Jacob  have  1 10- 
t;ed,6ur  £saM/iare/Aarai,  themeaningis Simply,  Ihave loved 
221 


i^ublicans  and  sinners 


ST.  LUKE. 


draw  near  to  hear  our  Lord. 


32  Or  else,  while  the  other  is  yet  a  great  way  off,  he  sendeth 
an  ambassage,  and  desireth  conditions  of  peace. 

33  So  lil?ewise,  wliosoever  he  be  of  you  that  forsaKeth  not 
all  that  he  hath,  he  cannot  be  my  disciple. 

q  Malt.  5.  13. 


Jacob— the  Israelites;  more  than  Esau— the  Edoi.  tes :  and 
that  this  is  no  arbitrary  interpretation  of  the  word  ha/e,  but 
one  aTeeable  to  the  Hebrew  idiom,  appears  from  v,  lat  is  said 
on  Ge°n.  xxix.  30,  31.  where  Leah's  being  hated  is  explained 
by  Rachel's  beins  lored  more  than  Leah.    See  also  Deut.  x.xi. 

15 x7.  and  Bishop  Pearce  on  this  place.     See  also  the  notes 

on  Matt.  X.  37.  „^       .   „, 

27.  Doth  not  bear  his  cross]    See  on  Matt.  x.  38.  x^i.  24. 

28.  To  bnild  a  tower]  Probably  this  means  no  more  than  a 
dwelling-house,  on  the  top  of  which,  according  to  \.>.<^  Asiatic 
manner,  battlements  were  built  both  to  take  the  fn -  h  air  on, 
and  to  sei-ve  for  refuge  from,  and  defence  agninst  t  \  enemy. 
It  was  also  used  for  prayer  and  meditation.  This  p.,rable  re- 
presents the  absurdity  of  those  who  undertook  to  b  ;  disciples 
of  Christ,  without  considering  what  difficulties  they  were  to 
meet  with,  and  what  strength  they  had  to  enable  tlv^m  to  go 
through  with  the  undertaking.  He  that  will  be  a  true  disciple 
of  Jesus  Christ,  shall  require  no  less  than  the  migbly  power 
of  God  to  support  him ;  as  both  hell  and  earth  will  unite  to 
destroy  him. 

33.  \Vhosoever  he  be  of  you]  This  seems  to  be  addressed  par- 
ticularly to  those  who  were  then,  and  who  were  to  I."  preach- 
ers of  his  Gospel ;  and  who  were  to  travel  over  all  countriesj 
publishing  salvation  to  a  lost  world. 

34.  Salt  is  good]  See  on  Matt.  v.  13.  and  Mark  ix.  51. 

On  the  subject  referred  to  this  place  from  ver.  23.  Compel 
them  to  come  in,  which  has  been  adduced  to  favour  religious 
persecution  ;  I  find  the  following  sensible  and  just  observa- 
tions in  Dr.  Dodd's  notes. 

"  1st.  Persecution  for  conscience  sake,  that  is,  initicting  pe- 
nalty upon  men  merely  for  their  religious  principlef:  of  wor- 
ship, is  plainly  founded  on  a  supposition  that  one  man  has  a 
right  t3  judge  for  another  in  matters  of  religion,  which  is  ma- 
nifestly absurd,  and  has  been  fully  proved  to  be  so  by  many 
excellent  writers  of  our  church. 

"  2d.  Persecution  is  most  evidently  inconsisten'  with  that 
fundamental  principle  of  morality;  that  we  should  do  to 
others  as  we  could  reasonably  wish  they  should  do  to  us  ;  a 
rule  which  carries  its  own  demonstration  with  it,  a. id  was  in- 
tended to  take  off  that  bias  of  self-love,  which  wou'd  divert  us 
from  the  straight  line  of  equity,  and  render  us  partial  judges 
betwixt  o>ir  neighbours  and  ourselves.  I  would  ask  the  advo- 
rat<'  of  wholesome  severities,  how  he  would  relish  ids  own  ar- 
guments if  turned  upon  himself!  What  if  he  wcvp  tr,  go 
abroad  into  the  world  among  Papists,  if  he  be  a  Pmtestant ; 
among  Mahometans,  if  he  be  a  Christian  ■?  supposing  he  was 
to  behave  like  an  honest  man,  a  good  neighbour,  a  peaceable 
subject,  avoiding  every  injury,  and  taking  all  opportunities  to 
serve  and  oblige  those  about  him  ;  would  he  think  that  mere- 
ly because  he  refused  to  follow  his  neighbours  to  their  altars 
or  their  mosques,  he  should  hv.  seized  and  impri.=:oned,  his 
goods  contiscated,  his  person  condemned  to  tortures  or  death  7 
Undoubtedly  he  would  complain  of  this  as  a  very  great  hard- 
ship, and  soon  see  the  absurdity  and  injustice  of  such  a  treat- 
ment when  it  fell  upon  him,  and  when  such  measure  as  he 
would  mete  to  others,  was  measured  to  him  again. 

"3d.  Persecution  is  absurd,  as  being  by  no  means  calcula- 
ted to  answer  the  end  which  its  patrons  profess  to  intend  by 
it  ;  namely,  the  glory  of  God,  and  the  salvation  of  men.  Now 
If  it  does  any  good  to  men  at  all,  it  must  be  by  making  them 
truly  religious  :  but  religion  is  not  a  mere  name  or  a  ceremo- 
ny. True  religion  imports  an  entire  change  of  the  heart,  and 
it  must  be  founded  in  the  inward  conviction  of  the  mind  ;  or  it 
is  impossible  it  should  be  what  yet  it  must  be,  a  reasonable 
service.  Let  it  only  be  considered,  what  violence  and  per- 
secution can  do  towards  producing  such  an  inward  conviction. 
A  man  might  as  reasonably  expect  to  bind  an  immaterial  spirit 
with  a  cord,  or  to  beat  down  a  wall  with  an  argument,  as  to 
convince  the  understanding  by  threats  and  tortures.  Perse- 
cution is  mucli  more  likely  to  make  men  hypocrites,  than  sin- 
cere converts.  They  may  perhaps,  if  they  have  not  a  firm 
and  heroic  courage,  change  their  profession  while  they  retain 
their  sentiments ;  and  supposing  them  before  to  bo  unwarily 


.34  T  ■■  Salt  is  good  :  but  if  the  salt  have  lost  his  savour,  where- 
with shall  it  be  seasoned  1 

35  It  is  neither  fit  for  the  land,  nor  yet  for  the  dunghill ;  but 
men  cast  it  out.    He  that  hath  ears  to  hear,  let  him  hear. 

Mark  9.  60. 


in  the  wrong,  they  may  learn  to  add  falsehood  and  villany  to 
error.  How  glorious  a  prize  !  especially  when  one  considers 
at  what  an  expense  it  is  gained.     But, 

"4th.  Persecution  tends  to  produce  much  mischief  and  con- 
fusion in  the  world.  It  is  mischievous  to  those  on  whom  it 
falls ;  and  in  its  consequences  so  mischievous  to  others,  that  one 
would  wonder  any  wise  princes  should  ever  have  admitted  it 
into  their  dominions,  or  that  they  should  not  have  immediate- 
ly banished  it  thence  ;  for  even  where  it  succeeds  so  far  as  to 
produce  a  change  in  men's  forms  of  worship,  it  generally 
makes  them  no  more  than  hypocritical  professors  of  what 
they  do  not  believe,  wjiich  must  undoubtedly  debauch  their 
characters;  so  that  having  been  villains  in  one  respect,  it  is 
very  probable  that  they  will  be  so  in  another;  and  having 
brought  deceit  and  falsehood  into  their  religion,  that  they  will 
easily  bring  it  into  their  conversation  and  commerce.  This 
will  be  the  effect  of  persecution  where  it  is  yielded  to,  and 
where  it  is  opposed,  (as  it  must  often  be  by  upright  alid  con- 
scientious men,  who  have  the  greater  claim  upon  the  protec- 
tion and  favour  of  government,)  the  mischievous  consequen- 
ces of  its  fury  will  be  more  flagrant  and  shocking.  Nay,  per- 
haps where  there  is  no  true  religion,  a  native  sense  of  honour 
in  a  generous  mind  may  .stimulate  it  to  endure  some  hard- 
ships for  the  cause  of  truth.  'Obstinacy,'  as  one  well  ob- 
serves, 'may  rise  as  the  understanding  is  oppressed,  and  con- 
tinue its  opposition  for  a  while,  merely  to  avenge  the  cause  of 
its  injured  liberty.' 

"  Nay,  5th.  The  cause  of  truth  itself  must,  humanly  speak- 
ing, be  not  only  obstructed,  but  destroyed,  should  perse- 
cuting principles  universally  prevail.  For  even  upon  the 
supposition,  that  in  some  countries  it  might  tend  to  promote 
and' establish  the  purity  of  the  Gospel,  yet  it  must  surely  be  a 
great  impediment  to  its  pi-ogress.  What  wise  Heathen  or 
Mahometan  prince  would  ever  admit  Christian  preachers  into 
his  dominions,  if  he  knew  it  was  a  principle  of  their  religion, 
that  as  soon  as  the  majority  of  the  people  were  converted  by 
arguments,  the  rest,  and  himself  with  them,  if  he  continued 
obstinate,  must  be  proselyted  or  extirpated  by  fire  and  sword  1 
If  it  be,  as  the  advocates  for  persecution  have  generally  sup- 
posed, a  dictate  of  the  law  of  nature  to  propagate  the  true 
religion  by  the  sword ;  then  certainly  a  Mahometan  or  an 
idolater,  with  the  same  notions,  supposing  him  to  have  truth 
on  hie  .side,  must  think  himself  obliged  in  conscience  to  arm 
his  powers  for  the  extirpation  of  Christianity  ;  and  thus  a  holy 
war  must  cover  Ao  face  of  the  whole  earth,  in  which  nothing 
but  a  miracle  could  render  Christians  successful  against  so 
vast  a  disproportion  in  numbers.  Now  it  seems  hard  to  be- 
lieve that  to  be  a  truth  which  would  naturally  lead  to  the  ex- 
tirpation of  tnith  in  the  world  ;  or  that  a  divine  religion  should 
carry  in  its  own  bowels  the  principle  of  its  own  destraction. 

"  But,  6th.  This  point  is  clearly  determined  by  tlie  lip  of 
tiiith  itself;  and  persecution  is  so  far  from  Ijeing  encouraged 
by  the  Gospel,  that  it  is  most  directly  contrary  to  many  of  its 
precepts,  and  indeed  to  the  whole  genius  of  it.  It  is  con- 
demned by  the  example  of  Christ,  w!u>  went  about  doing 
good  ;  who  come  not  to  destroy  men's  lives,  but  to  save  them  ; 
who  waved  the  exercise  of  his  miraculous  power  against  his 
enemies,  even  when  they  most  unjustly  and  cruelly  assaulted 
him,  and  never  exerted  it  to  the  corporal  punishment,  even  of 
those  who  had  most  jtistly  deserved  it.  And  his  doctrine  also, 
as  well  as  his  examples,  has  taught  us  to  be  harmless  as  doves  ; 
to  love  our  enemies  ;  to  do  goodio  them  that  hale  tis  ;  and  pray 
for  the?n  that  despitefulty  use  and  persecute  us." 

From  all  this  we  may  learn,  that  the  cAmjcA  which  tolerates, 
encourages,  and  practises  persecution,  under  the  pretence  of 
co7icern  for  the  purity  of  the  faith,  and  zeal  for  God's  glory  ; 
is  not  the  church  of  Christ :  and  that  no  man  can  be  of  such 
a  church,  without  endangering  his  salvation.  Let  it  ever  be 
the  glory  of  the  Pro'estant  church,  and  especially  of  the 
church  of  England,  that  it  discountenances  and  abhors  all 
persecution  on  a  religious  account;  and  that  it  has  diffused 
the  same  benign  temper  through  that  state,  with  which  it  is 
associated. 


CHAPTER  XV. 

Publicans  and  sinners  draw  near  to  hear  our  Lord,  at  tehich  the  Pharisees  are  offended,  1,  2.  Christ  vindicates  his  con- 
duct in  receiving  them  by  the  parable  of  the  lost  sheep,  3 — 7.  The  parable  of  the  lost  piece  of  money,  8 — 10  ;  and  the  affect, 
ing  parable  of  the  prodigal  son,  n— 32.     [A.  M.  4033.     A.  D.  29.     An.  Olynip  CXCII.  1.] 


THEN  *drew  near  unto  him  all  the  publicans  and  sinners 
for  to  hear  him. 
2  And  the  Pharisees  and  scribes  murmured,  saying.  This 
man  receiveth  sinners,  ^  and  eateth  with  them. 

aMatt.  9.  10.— b  AclsU.3.    Gal.  2.  13. 


NOTES. — Verse  1.  Publicans  and  sinners]  TtAcovai  koi 
aixapTtoXoi,  tax-gatherers  and  heathens  ;  persons  who  neither 
believed  in  Christ  nor  in  Moses.    See  the  note  on  chap.  vii. 

9  P°"'^?''ning  the  tax-gatherers,  see  the  note  on  Matt.  v.  46. 
w  ;;  "«P*"'  """ers]  IIpoaicxCTai.  He  receives  them  cor- 
aiauy,  affectionately— \3.)iies  them  to  his  bosom:  for  so  the 
222 


3  IT  And  he  spake  this  parable  unto  them,  saying, 

4  ■=  What  man  of  you,  havinga  hundred  sheep,  if  he  lose  one 
of  them,  doth  not  leave  the  ninety  and  nine  in  the  wilderness, 
and  go  alter  that  which  is  lost,  until  he  find  it  "J 


word  implies.  What  mercy !  Jesus  receives  sinners  in  the 
most  loving,  affectionate  manner,  and  saves  them  unto  eternal 
life  I  Reader,  give  glory  to  God  for  ever  1 

4.  What  man  of  you]  Our  Lord  spoke  this  and  the  follow- 
ing parable  to  justify  his  conduct  in  receiving  and  conversing 
with  sinners,  or  heathens. 


TJte  parable  of 


CHAPTER  XV. 


the  prodigal  softi 


5  And  when  he  hath  found  it,  he  layeth  it  on  his  shoulders, 
rejoicing. 

6  And  when  he  cometh  home,  he  calleth  together  his  friends 
and  neiglibours,  saying  unto  them.  Rejoice  with  me ;  for  I 
have  found  my  sheep  <i  which  was  lost. 

7  I  say  unto  you,  that  likrwise  joy  shall  be  in  heaven  over 
one  sinner  that  repenteth,  '  more  than  over  ninety  and  nine 
just  persons,  which  need  no  repentance. 

8  Ti  Either  what  woman  having  ten  'pieces  of  silver,  if  she 
lose  one  piece,  doth  not  light  a  candle,  and  sweep  tlie  house, 
and  seek  diligently  till  she  find  it? 

9  And  when  she  hath  found  it,  she  calleth  her  friends  and  her 
neighbours  together,  saying.  Rejoice  with  me ;  for  1  have 
found  the  piece  which  1  had  lost. 

10  Likewise,  I  say  unto  you,  there  is  joy  in  the  presence  of 
the  angels  of  God  over  one  sinner  that  repenteth. 

d  1  Pel.?.  10,  25— eCh.S.a;.— f  Drnchma,  here  (ranslu(e.|,  a  piece  of  •:!>'",  is  the 
eighth  part  of  an  ounce,  which  comeih  to  eevcnpence  hnir-penn.-.,  anfl  is  equal  to 

A  hundred  sheep]  Parables  similar  to  this  arc  frequent 
among  the  Jewish  writers.  Tlie  whole  fioi^k  of  mankind, 
both  Jews  and  Gentiles,  belongs  unto  this  divine  Shephei-d  ; 
and  it  is  but  reasonable  to  expect,  that  the  gracious  Proprietor 
will  look  after  those  who  arc  gone  astray,  and  bring  them 
back  to  the  flock.  The  '««'  sheep  is  an  emblem  of  a  heedless, 
thoughtless  sinner :  one  who  follows  the  corrupt  dictates  of  his 
own  heart,  without  ever  reflecting  upon  his  conduct,  or  con- 
sidering what  will  be  the  issue  of  his  unholy  course  of  life. 
No  creature  strays  more  easily  than  a  sheup ;  none  is  more 
keedless  ;  and  none  so  incapable  of  finding  its  way  back  to 
the  flock,  when  once  gone  astray  ;  it  will  bleat  for  the  flock, 
and  still  nm  in  an  opposite  direction  to  the  place  where  the 
flock  is :  this  I  have  often  noticed.  No  creature  is  more  de- 
fenceless than  a  sheep,  and  more  exposed  to  be  devoured 
by  dogs  and  wild  beasts.  Even  the  fowls  of  the  air  seek 
their  destruction.  I  have  known  ravens  often  attempt  to  de- 
stroy lambs  by  picking  out  their  eyes,  in  which,  when  they 
have  succeeded,  as  the  creature  does  not  see  whither  it  is  going, 
it  soon  falls  an  easy  prey  to  its  destroyer.  Satan  is  ever  going 
about  as  a  roaring  lion  seeking  whom  he  may  devour:  in  or- 
der to  succeed,  he  blinds  the  understanding  of  sinners,  and 
then  finds  it  an  easy  matter  to  tumble  tliem  into  the  pit  of  per- 
dition. Who  but  a  Pharisee  or  a  devil  would  find  fault  with 
the  shepherd  who  endeavours  to  rescue  his  sheep  from  so 
much  danger  and  ruin. 

7.  Just  persons,  which  need  no  repentance.]  Who  do  not 
oequire  such  a  change  of  mind  and  purpose  as  these  do — who 
are  not  so  profligate,  and  cannot  repent  of  sins  they  have 
never  committed.  Distinctions  of  this  kind  frequently  occur 
in  the  Jewish  writings.  There  are  many  persons  who  have 
been  brought  up  in  a  sober  and  regular  course  of  life,  attend- 
ing the  ordinances  of  God,  and  being  true  and  just  in  all  their 
dealings  ;  these  most  materially  diflTer  from  the  heathens  men- 
tioned ver.  !.  because  they  believe  in  God,  and  attend  the 
means  of  grace  :  they  differ  also  essentially  from  the  tax- 
gatherers,  mentioned  in  the  same  place,  because  they  wrong 
no  man,  and  are  upright  in  their  dealings.  Therefore  they 
cannot  repent  of  the  sins  of  a  heathen,  which  they  have  not 
practised  ;  nor  of  the  rapine  of  a  tax-gatherer,  of  which  they 
have  never  been  guilty.  As  therefore  these  just  persons  are 
put  in  opposition  to  the  tax-gatherers  and  heathens,  we  may 
at  once  see  the  scope  and  design  of  our  Lord's  words:  t/iese 
needed  no  repentance,  in  comparison  of  the  others,  as  not  be- 
ing guilty  of  their  crimes.  And  as  these  belonged,  by  outward 
profrssion  at  least,  to  the  flock  o^  God,  and  were  sincere  and 
upright  according  to  their  light ;  they  are  considered  as  being 
in  no  danger  of  being  lost :  and  as  they  tear  God,  and  work 
righteousness  according  to  their  light,  he  will  take  care  to 
make  those  further  discoveries  to  them,  of  the  purity  of  his 
nature,  the  holiness  of  his  law,  and  the  necessity  of  the  atone- 
ment, which  he  sees  to  be  necessary.  See  the  case  of  Corne- 
lius, Acts  X.  1,  ttc.  On  this  gr.ound,  the  owner  is  represented 
as  feeling  more  joy  in  consequence  of  finding  one  sheep  that 
was  lost,  there  having  been  almost  no  hope  of  its  recovery, 
than  he  feels,  at  seeing  ninety  and  nine,  still  safe  under  his 
care.  "Men  generally  rejoice  more  over  a  small  unexpected 
advantage,  than  over  a  much  greater  good,  to  which  they  have 
been  accustomed."  Thereare  some,  and  thciropinion  neednot 
be  hastily  rejected,  who  imaginit  that  by  tlie  linety  and  nine 
just  persons,  our  Lord  means  the  angels — that  they  are  in 

£roportion  to  men,  as  ninety-nine  are  to  one,  and  that  the 
ord  takes  more  pleasure  in  the  return  and  salvation  of  one 
sinner,  than  in  the  uninterrupted  obedience  of  ninety-nine 
holy  angels  ;  and  that  it  was  through  his  superior  love  to  fall- 
en man,  that  he  took  upon  him  his  nature,  and  not  tlie  nature 
of  angels.  1  have  met  with  the  following  weak  objection 
to  this  :  viz.  "  The  text  says  just  persons  ;  now  angels  are 
not  persons,  therefore  angels  cannot  be  meant."  This  is 
extremely  foolish:  there  may  be  the  person  of  an  angel,  as 
well  as  of  a.  man:  we  allow  persons  even  in  the  Godhead; 
besides,  the  original  word  StKatut;,  means  simply  just  ones, 


11  ti  And  he  said,  a  certain  man  had  two  sons : 

12  And  the  younger  of  them  said  to  his  father,  Father,  e  giva 
me  the  portion  of  goods  that  falleth  to  me.  And  he  divided 
unto  thcin  h  his  living. 

13  And  not  many  days  after  the  younger  son  gathered  all  to- 
gether, and  took  his  journey  into  a  far  country,  and  there 
'  wasted  his  substance  with  riotous  living. 

14  And  when  he  had  spent  all,  there  arose  a  mighty  famine 
in  that  land  ;  and  he  began  to  be  in  want. 

15  And  he  went  and  joined  himself  to  a  citizen  of  that  coun- 
try ;  and  he  sent  him  into  his  fields  to  feed  swine. 

Iti  And  he  would  fain  liave  filled  his  belly  with  the  husks 
that  the  swine  did  eat :  and  no  man  gave  unto  him. 

17  And  when  he  camo  to  hluiaKir,  lie  said,  How  many  hired 
servanto  of  my  father's  have  bread  enough  and  to  spare,  and 
I  perish  with  hunger. 

the  Roman  penny^   Matt.  13.  28.— g  Deu.  21.  IG.     Psalm  17.   14.     Prov.  19.  13,  14.— 


jiretations;  or  make  a  better  for  himself  I  have  seen  other  me- 
thods of  explaining  these  words,  but  they  have  appeared  to  me 
either  too  absurd,  or  too  improbable,  to  merit  particular  notice. 

8.  Ten  pieces  of  silver]  Apax^iaf  dtica,  t-en  drachmas.  I 
think  it  always  best  to  retain  the  namesof  these  ancient  coins, 
and  to  state  their  value  in  English  money.  Every  reader  will 
naturally  wish  to  know  by  what  names  such  and  such  coins 
were  called  in  tlie  countries  in  which  they  were  current. 
The  Grecian  drachma  was  worth  about  seven  pence  three 
forthings  of  our  money  ;  being  about  the  same  value  as  the 
Roman  denarivs. 

The  drachma  that  was  lost,  is  also  a  verv  expressive  em- 
blem of  a  sinner  who  is  estranged  from  God,  and  enslaved  to 
habits  of  iniquity.  -The  longer  a  piece  of  money  is  lost,  the 
less  probability  is  there  of  its  being  again  found,  as  it  may 
not  only  lose  its  colour,  and  not  be  easily  observed,  but  it  will 
continue  to  be  more  and  more  covered  with  dust  and  dirt :  or 
its  value  may  be  vastly  lessened  by  being  so  trampled  on, 
that  a  part  of  the  substance,  together  with  the  image  and  su. 
perscription,  may  be  worn  off.  So  the  sinner  sinks  deeper 
and  deeper  into  the  impurities  of  sin,  loses  even  his  character 
among  men,  and  gels  the  image  and  superscription  of  his 
Maker  defaced  from  his  heart.  He  who  wishes  to  find  the 
image  of  God  which  he  has  lost  by  sin,  must  attend  to  that 
word  which  will  be  a  lantern  to  his  steps,  and  receive  that 
Spirit  which  is  a  light  to  the  soul,  to  convince  of  sin,  right- 
eousness, and  judgment.  He  m\\%isweep  the  house— pnl  away 
the  evil  of  his  doings;  andseeA:  diligently — use  every  mean 
of  grace,  and  cry  incessantly  to  God  till  he  restore  to  him 
the  light  of  his  countenance.  Though  parables  of  this  kind 
must  not  be  obliged  to  go  on  all  fours,  as  it  is  termed;  yet 
they  afford  many  useful  hints  to  preachers  of  the  Gospel  by 
which  they  may  edify  their  hearers.  Only  let  all  sucti  take 
care  not  to  force  meanings  on  the  words  of  Christ,  which  are 
contrary  to  Ibeir  grai^ity  and  majesty. 

12.  Give  me  the  portion  of  goods]  It  may  seem  strange  that 
such  a  demand  should  be  made,  and  that  the  parent  should 
have  acceded  to  it,  when  he  knew,  that  it  was  to  minister  to 
his  debauches,  that  his  profligate  son  made  the  demand  here 
specified.  But  the  matter  will  appear  plain,  when  it  is  con- 
sidered, that  it  ha.s  been  an  immemorial  custom  in  the  East, 
for  sons  to  demand  and  receive  their  portion  of  the  inheri- 
tance during  their  father's  lifetime  :  and  the  parent,  however 
aware  of  the  r'issipated  inclinations  of  the  child,  could  not  le- 
gally refuse  to  comply  with  the  application.  It  appears  indeed 
that  the  spirit  of  this  law  was  to  provide  for  the  child  in  case 
of  ill  treatment  by  the  father,  yet  the  demand  must  first  be 
acceded  to  before  the  matter  could  be  legally  inquired  into  : 
and  then  "  if  it  was  found,  that  the  father  was  irreproachable 
in  his  character,  and  had  given  no  just  cause  for  the  son  to 
separate  from  him ;  in  that  case,  the  civil  magistrate  fined  the 
son  in  two  hundred  puns  of  cowries."  See  Code  of  Gentoo 
Laws,  pr.  disc.  p.  56.  see  also  do.  chap.  ii.  sec.  9.  p.  81,  82.  xxi. 
sec.  10.  p.  301. 

13.  Not  many  days  after]  He  probably  hastened  his  depar- 
ture for  fear  of  the  fine  whicli  he  must  have  paid,  and  the 
reproach  to  which  he  must  have  been  subjected,  had  the  mat- 
ter come  before  the  civil  magistrate.     See  abovf.  • 

Riotous  living.]  Tmv  acTMroif  ;  in  a  course  of  life  that  led 
him  to  spend  all :  from  a,  not,  and  crtocj,  I  save.  And  this,  we 
are  informed,  ver.  30.  was  among  harlots ;  the  readiest  way  in 
the  world  to  exhaust  the  body,  debase  the  mind,  ruin  the  soul, 
and  destroy  the  substance. 

14.  A  mighty  famine  in  that  land]  As  he  was  of  a  profligate 
turn  of  mind  himself,  it  is  likely  he  sought  out  a  place  where 
riot  and  excess  were  the  ruling  characteristics  of  the  inhabit- 
ants; and  as  poverty  is  the  sure  consequence  of  prodigality, 
it  is  no  wonder  that  famine  preyed  on  the  whole  country. 

15.  To  feed  swine]  The  basest  and  vilest  ol  all  employ- 
ments;  and,  to  a  Jew,  peculiarly  degrading.  Shame,  con- 
tempt, and  distress,  are  wedded  tr  sin,  and  can  never  be  di- 

-  „ -  ,,  r-.,  „.--  .,    vorccd.     No  character  could  be  nieaner  in  the  sight  of  a  Jew 

and  may  be,  with  as  much  propriety,  applied  to  angels  as  than  that  of  a  stri'neAerrf ;  and  Herodotus  informs  us,  thai  in 
to  men.  After  all,  our  Lord  may  refer  to  the  Essenes,  a  sect  Egypt,  they  were  not  pcrm'tted  to  mingle  with  civil  society, 
amon|  the  Jews,  in  the  timeof  our  Lord,  who  were  strictly  and  nor  to  appear  in  the  worship  of  the  gods,  nor  would  the  very 
•^""scienliously  moral ;  living  at  the  utmost  distance  from  both  dregs  of  the  people  have  any  matrimonial  connexion  with 
the  hypocrisy  and  pollutions  of  their  countrymen.    These,  !  them.  Herod,  lib.  ii.  cap.  47. 

when  compared  with  the  great  mass  of  the  Jews,  needed  no  1  16.  With  the  husks]  Keparioit:  Bocharl,  I  think,  has  proved 
repentance.    The  reader  may  take  his  choice  of  these  inter-    that  Kcparia  does  not  mean  husks :  to  sigoify  which  the  Greek 

223 


*the  reception  of       ^ ST.  LUKE. 

18  I  will  arise,  and  go  to  my  father,  and  will  say  unto  him, 
Father,  I  have  sinned  against  heaven  and  before  thee, 

19  And  am  no  more  worthy  to  be  called  thy  son  :  make  me 
as  one  of  thy  hired  servants. 

20  And  he  arose,  arid  came  to  his  father.  But  k  w;jen  he  was 
yet  a  great  way  off,  his  father  saw  him,  and  had  compassion, 
and  ran,  and  fell  on  his  neck,  and  kissed  him. 

21  And  tlie  son  said  unto  him,  Father,  I  have  sinned  against 
heaven,  '  and  in  tliy  sight,  and  am  no  more  worthy  t  j  be  called 
thy  son. 

22  But  the  father  said  to  his  servants,  Bring  forth  the  best 
robe,  and  put  it  on  him  j  and  put  a  ring  on  his  hand,  and 
shnas  on  his  feet  '. 

23  And  bring  liither  the  fattea  calf,  ona  kill  it ;  and  let  us 
eat,  and  be  merry  : 

24  "  For  this  my  Sort  was  dead,  and  is  alive  again  ;  he  was 
lost,  and  is  found.    And  they  began  to  be  merry. 

25  Now  his  elder  son  was  in  me  neia  .  and  ns  he  came  and 
drew  nigh  to  the  house,  he  heard  music  and  daficing. 


the  prodigat  sdrii 


botanical  writers  use  the  word  Au/ioi ;  several  examples  of 
which  he  gives  from  Thenphrastus,  He  shows  also,  that  the 
original  word  means  the  fruit  of  the  ceratonia  or  charub  tree, 
which  grows  plentifully  in  Syria.  This  kind  of  pulse,  Colu- 
mella observes,  was  made  use  of  to  feed  swine^  See  Boohakt, 
Hieroz.  lib.  ii.  cap.  Ivi.  col.  707—10.  ^ 

17.  Wlien  he  name,  to  himself]  A  state  of  sin  is  represented 
in  the  Sacred  Writings,  as  a  course  of  folly  and  madness : 
and  repentance  is  represented  as  a  restoration  to  sound  sense. 
See  this  fully  explained  on  Matt.  iii.  2. 

1  perish  tcith  hunger !]  Oi-,  /  perish  here. — il^5,  here,  is 
added  by  BDL.  Syriac,  all  the  Arabic  and  Persic,  Coptic, 
JEthiopic,  Gothic,  Saxon,  Vulgate,  all  the  Jtala,  and  several 
of  the  Fathers. 

IS.  Against  heaven]  Eif  rov  ovpavov ;  that  is,  against  God. 
The  Jews  often  make  use  of  this  periphrasis  in  order  to  avoid 
mentioning  the  name  of  God,  which  they  have  ever  treated 
with  the  utmost  reverence.  But  some  contend  that  it  should 
be  translated,  ei-ere  unto  heaven  ;  a  Hebraism  for,  Ihave  sin- 
ned exceedingly — beyond  all  description. 

20.  And  kissed  him.]  Or,  kissed  him  again  and  again  ;  the 
proper  importof /farc^iAjjaEv  avrov.  The  father  thus  showed  his 
great  tenderness  towards  him,  and  his  great  affection  for  him. 

21.  Make  me  as  one  of  thy  hired  servants,  is  added  here 
by  several  MSS.  and  Versions  :  but  it  is  evident  this  has  been 
added,  merely  to  make  his  conduct  agree  with  his  resolution, 
ver.  19.  But  by  this  a  very  great  beauty  is  lost:  for  the  design 
of  the  inspired  penman  is  to  show,  not  merely  the  depth  oi  the 
profligate  son's  repentance,  and  the  sincerity  of  his  conver. 
sion,  but  to  show  the  great  affection  of  the  father,  and  his 
readiness  to  forgive  his  disobedient  son.  His  tenderness  of 
heart  cannot  leait  till  the  son  has  made  his  confession  ;  his 
bowels  yearn  over  him,  and  he  cuts  short  his  tale  of  contrition, 
and  self-repi-oach,  by  giving  him  the  most  plenary  assurances 
of  his  pardoning  love. 

22.  Bring  forth  the  best  robe]  Bring  out  that  chief  gar- 
ment, rrjv  aToXriv  Tr\v  irponriv,  the  garment  which  was  laid  by, 
to  be  used  only  on  birth-days  or  festival  times.  Such  as  that 
which  Rebecca  had  laid  by  for  Esau,  and  which  she  put  on 
Jacob,  when  she  made  him  personate  his  brother.  See  the 
notes  on  Gen.  xxvii.  15. 

Put  a  ring  on  his  hand]  Giving  a  ring  was  in  ancient  times 
a  mark  of  )ionour  and  dignity. — See  Gen.  xli.  42.  1  Kings  xxi. 
8  Esth.  viii.  2.  Dan.  vi.  17.  James  ii.  2. 

Shoes  on  his  feet]  Formerly  those  who  were  captivated  had 
their  shoes  taken  off,  Isa.  xx.  1.  and  when  they  were  restored 
to  liberty,  their  shoes  were  restored.  See  2  Chron.  xxviii.  15. 

23.  1  he  fatted  calf  and  kill  it]  Qv(TaTe,  sacrifice  it.  In  an- 
cient times  the  animals  provided  for  public  feasts  were  first 
sacrificed  to  God.  The  blood  of  the  beast  being  poured  out  be- 
fore God,  by  way  of  atonement  for  sin,  the  llesh  was  consider- 
ed as  consecrated,  and  the  guests  were  considered  as  feeding 
on  divine  food.  This  custom  is  observed  among  the  Asiatics 
^o  tliis  day. 

24.  Was  dead]  Lost  to  all  good,  given  up  to  all  evil.  In  this 
figurative  sense  the  word  is  used  by  the  best  Greek  writers. 
See  many  examples  in  Kypke. 

25.  His  elder  son]  Meaning  probably  persons  of  a  regular 
moral  life,  who  needed  no  repentance  in  comparison  of  the 
prodigal  already  described. 

In  the  field]  Attending  the  concerns  of  the  farm. 

He  heard  music]  Xvfifpojvias,  a  number  of  sounds  mingled 
together,  as  in  a  concert. 

Dancing]  Xupojv.  But  Le  Clerc  denies  that  the  v/ord  means 
dancing  at  all,  as  it  properly  means  a  choir  of  singers.  The 
symphony  mentioned  before,  may  mean  the  musical  instru- 
ments, which  accompanied  the  choir  of  singers. 

28.  He  was  angry]  Thia  refers  to  the  indignation  of  the 
scribes  and  Pharisees,  menlioLed  ver.  1,  2.  In  every  ;oint  of 
view,  the  anger  of  the  old  son  was  improper  and  unreason- 
able. He  !iad  already  received  his  part  of  the  inheritance, 
see  verse  12,  and  his  profligate  brother  had  received  no  more 
Uian  what  was  his  just  dividend.  Besides,  what  th-  father 
had  acquired  since  that  division,  he  had  a  right  to  dispose  of 
as  ne  pleased  even  to  give  it  all  to  one  son,  nor  did  the  ancient 
customs  01  the  Asiatic  countries  permit  the  other  children  to 
224 


26  And  he  called  one  of  his  servants,  and  asked  what  these 
things  meant. 

27  And  he  said  unto  him.  Thy  brother  is  come  ;  and  thy  fa- 
ther hath  killed  the  fatted  calf,  because  he  hath  received  him 
safe  and  sound. 

28  And  he  was  "  angi-y,  and  would  not  go  in ;  therefore  came 
his  father  out,  and  entreated  him. 

29  And  he  answering,  said  to  his  father,  "  I.o,  these  many 
years  do  I  serve  thee,  neither  transgressed  I  ^  at  any  time  thy 
Commandment ;  and  yet  thou  never  gavest  me  a  kid,  that  I 
might  make  merry  with  my  friends  :  •^ 

30  But  as  soon  as  this  thy  son  was  come,  which  hath  de- 
voured thy  living  with  harlots,  thou  hast  killed  for  him  tha 
fatted  calf 

31  And  he  said  unto  him,  '  Son,  thoti  art  ever  with  me,  and 
an  that  I  have  is  thine. 

32  It  wae  meet  that  we  should  make  merry,  and  be  glad : 
'  fov  tills  thy  brother  was  dead,  and  is  alive  again  ;  and  was 
lost,  and  is  found. 


claim  any  share  in  such  property  thus  disposed  of.  'i'he  fol" 
lovsring  is  an  institute  of  the  Gentoo  Law  on  this  subject, 
(Code,  chap.  ii.  sec.  9.  p.  79.)  "  If  a  father  gives  by  his  own 
choice,  land,  houses,  orchards,  and  the  earning  of  his  own  in- 
dustry, to  one  of  his  sons,  the  other  sons  shall  not  receive  any 
share  of  it."  Besides,  wliatever  property  the  father  had  ac- 
quired aftLr  the  above  division,  the  son  or  sons,  els  the  pro- 
digal in  the  text,  could  have  no  claim  at  all  on,  according  to 
another  institute  in  the  above  Asiatic  laws,  see  chap.  ii.  sect, 
2.  p.  85.  but  the  father  might  divide  it  among  those  who  re- 
mained with  him  :  therefore  is  it  said  in  the  text,  "  Son,  thou 
art  ALWAYS  with  me,  and  all  that  I  have  is  thine."  ver.  31. 

29.  Never — a  kid]  It  is  evident  from  ver.  12.  that  the  father 
gave  him  his  portion  when  his  profligate  brother  claimed  his  ; 
for  he  divided  his  whole  substance  between  them.  And  though 
he  had  not  claimed  it,  so  as  to  separate  from,  and  live  inde- 
pendently of  his  father,  yet,  he  might  have  done  so,  whenever 
he  chose  ;  and  therefore  his  complaining  was  both  undutiful 
and  unjust. 

30.  This  thy  son]  This  son  cf  thine — words  expressive  of 
supreme  contempt ;  this  son — he  would  not  condescend  to 
call  him  by  his  name,  or  to  acknowledge  him  for  his  brother  ; 
and  at  the  same  time  bitterly  reproaches  his  cimiable  father, 
for  his  affectionate  tenderness  and  readiness  to  receive  hia 
once  undutiful,  but  now  penitent  child  ! 

For  him]  I  have  marked  those  words  in  small  capitals  which 
should  be  strongly  accented  in  the  pronunciation  :  this  last 
word  shows  how  supremely  he  despised  his  poor  unfortunate 
brother. 

31.  All  that  I  have  is  thine.]  See  on  ver.  28. 

32.  This  thy  brother]  Or,  this  brother  of  thine.  To  awaken 
this  ill-natured,  angry,  inhumane  man,  to  a  proper  sense  of 
his  duty,  both  to  his  parent  and  brother,  this  amiable  father 
returns  him  his  oion  unkind  icords,  but  in  a  widely  different 
spirit.  TTiis  son  of  miiie  to  whom  I  show  mercy  is  thy  bro- 
ther, to  whom  thou  shouldest  show  bowels  of  tenderness  and 
affection ;  especially  as  he  is  no  longer  the  person  he  was ;  he 
was  dead  in  sin— he  is  quickened  by  the  power  of  God  :  he 
was  lost  to  thee,  to  me,  to  himself,  and  to  our  God,  but  now  he 
is  found :  and  he  will  be  a  comfort  to  me,  a  help  to  thee,  anci 
a  standing  proof  to  the  honour  of  the  Most  High,  that  God  re- 
ceiveth  sinners.  This,  as  well  as  the  two  preceding  parables^ 
was  designed  to  vindicate  the  conduct  of  our  blessed  Lord  in 
receiving  tax-gatherers  and  heatliens :  and  as  the  Jews  to 
whom  it  was  addressed,  could  not  but  approve  of  the  conduct 
of  this  benevolent  father,  and  reprobate  that  of  his  elder  son, 
so  they  could  not  but  justify  the  conduct  of  Christ  towards 
those  outcasts  of  men,  and  at  least  in  the  silence  of  their  hearts, 
pass  sentence  of  condemnation  upon  themselves.  For  the 
sublime,  the  beautiful,  the  pathetic,  and  the  instructive  his- 
tory of  Joseph  in  the  Old  Testament,  and  the  parable  of  the 
prodigal  son  in  the  New,  have  no  parallels  either  in  sacred 
or  profane  history. 

The  following  reflections,  taken  chiefly  from  pious  Quesnel, 
cannot  fail  making  this  incomparable  parable  still  more  in- 
structive. 

Three  points  may  be  considered  here,  L  The  degrees  of  his 
fall.  II.  The  degrees  of  his  restoration,  and.  III.  Tlie  conse- 
quence of  his  conversion. 

I.  The  prodigal  son  is  the  emblem  of  a  sinner  who  refuses 
to  depend  on,  and  be  governed  by  the  Lord.  How  dangerous 
is  it  for  us  to  desire  to  be  at  our  own  disposal,  to  live  in  a  state 
of  independency,  and  to  be  our  own  governors.  God  cannot 
give  to  wretched  man  a  greater  proof  of  his  wrath,  than  to 
abandon  him  to  the  corruption  of  his  own  heart. 

Not  many  days,  &c.  ver.  13.  The  misery  of  a  sinner  has 
its  degrees ;  and  he  soon  arrives,  step  by  step,  at  the  highest 
pitch  of  his  wretchedness. 

The  first  degree  of  his  misery  is,  that  he  loses  sight  of  God, 
and  removes  at  a  distance  from  him.  There  is  a  boundless 
distance  between  the  love  of  God,  and  impure  self-love ;  and 
yet,  strange  to  tell,  we  pass  in  a  moment  from  the  one  to  the 
other !  The  second  degree  of  a  sinner's  misery  is,  that  the  love 
of  God  being  no  longer  retained  in  the  heart,  carnal  love  and 
impure  desires  necessarily  enter  in,  reign  there,  and  corrupt 
all  his  actions.    The  third  degree  is,  that  he  squanders  away 


The  parable  of 


CHAPTER  XVI. 


the  Unjust  steward. 


all  spiritual  riches,  and  wastes  the  substance  of  his  gracious 
father  in  riot  and  debauch.  \Vlien  he  had  spent  all,  &c.  ver. 
14.  TTie  fourth  degree  of  an  apostate  sinner's  misery  is,  that 
having  forsaken  God,  and  lost  his  grace  and  love,  he  can  now 
find  nothing  but  poverty,  misery,  and  want.  How  empty  is 
that  soul  which  God  does  not  (ill  !  What  a  famine  is  there  in 
that  heart  which  is  no  longer  nourished  by  the  bread  of  life  ! 
In  this  state  he  joined  himself— txt/fiXriO'i,  he  cemented,  closely 
united  himself,  a.nd  fervently  cleaved  to  a  citizen  of  that 
country,  ver.  15.  The  Jifth  degree  of  a  sinner's  misery  is, 
that  he  renders  himself  a  slave  to  the  deril,  is  made  partaker 
of  his  nature,  and  incoi-poratcd  into  the  infernal  family.  The 
further  a.  sinner  goes  from  God,  the  necr^r  lie  comes  to  eternal 
ruin.  The  sixth  degree  of  his  misery  is,  that  he  soon  finds  by 
experience,  the  hardship  arid  rigour  of  his  slavery.  There  is 
no  master  so  cruel  as  the  devil ;  no  yoke  so  heavy  as  that  of 
sin  ;  and  no  slavery  so  mean  and  vile  as  for  a  man  to  be  the 
drudge  of  his  own  carnal,  shameful,  and  brutish  passions. 
The  seventh  degree  of  a  sinner's  misery  i.s,  that  he  has  an  in- 
satiable hunger  and  thirst  after  happiness ;  and  as  this  can  be 
had  only  in  God,  and  he  seeks  it  in  the  creature,  his  misery 
must  be  extreme.  He  desired  to  fill  his  belly  with  the  husks, 
ver.  16.  The  pleasures  of  sense  and  appetite  are  the  plea- 
sures of  iwine,  and  to  such  creatures  is  he  resembled  who 
has  frequent  recourse  to  them,  2  Pet.  ii.  22. 

II.  Let  us  observe  in  the  ne.vt  place,  the  several  degrees  of 
a  sinner's  conversio?i  and  sal  cation.  The  frst  is,  he  begins 
to  know  and  feel  his  misery,  tlio  guilt  of  lilS  conscience,  and 
the  corruption  of  his  heart.  He  comes  to  himself,  because  the 
Spirit  of  God  frst  comes  to  him,  ver.  17.  The  second  is,  that 
he  resolves  to  forsake  sin,  and  all  the  occasions  of  it;  and 
firmly  purposes  in  his  soul  to  return  immediately  to  his 
God.  /  will  arise,  &c.  verse  18.  The  third  is,  when,  un- 
der the  inlluence  of  the  spirit  of  faith,  ho  is  enabled  to  look 
towards  God  as  a  compassionate  and  tender-hearted_/aMer.  / 
loill  arise  and  go  to  7ny  father.  The  fourth  is,  when  he 
makes  a  confession  of  his  sin,  and  feels  himself  utterly  un- 
worthy of  all  God's  favours,  ver.  1!).  The  ffth  is,  when  he 
comes  in  the  spirit  of  obedience,  determined  through  grace  to 
submit  to  the  authority  of  God  ;  and  to  take  his  word  for  the 
rule  of  all  his  actions,  and  his  (Spirit  for  the  guide  of  all  his 
affections  and  desires.  Tbe  sixth  is,  his  putting  his  holy  reso- 
lutions into  practice  without  delay  ;  using  the  light  and  power 
already  mercifully  restored  to  him,  and  seeking  God  in  his 
appointed  ways.  And  he  arose  and  came,  &c.  ver.  20.  The  .se- 
venth  is,  God  tenderly  receives  him  with  the  kiss  of  peace  and 


love,  blots  out  all  his  sins,  and  restores  hitn  to,  and  reinstate** 
him  in,  the  heavenly  family.  His  father— Jell  oh  his  neck, 
and  kissed  him,  ib.  The  eighth  is,  his  being  clothed  with 
holiness,  united  to  God,  married  as  it  were  to  Christ  Jesus,  2 
Cor.  xi.  2.  and  having  his  feel  sliod  with  the  shoes  of  the  pre- 
paration of  the  Gospel  of  peace,  Eph.  vi.  15.  so  that  he  may 
run  the  ways  of  God's  commandments  with  alacrity  and  joy. 
Bring  the  best  robe — put  a  ring — and  shoes,  &c.  ver.  22. 

III.  The  consequences  of  the  sinner's  restoration  to  the  fa- 
vour and  imaseof  God  are,  first,  the  sacrifice  of  thanksgiving 
is  offered  to  God  in  his  behalf;  he  enters  into  a  covenant  with 
hi?  Maker,  and  feasts  on  the  fatness  of  the  house  of  the  Most 
High;  Secondly,  The  whole  heavenly  family  are  called  upon 
to  share  in  the  general  joy,  the  church  above  and  the  church 
below  both  triumph;  for  there  is  joy,  (peculiar  joy)  in  the  pre- 
sence of  the  angels  of  God  over  one  sinner  that  repenteth.  See 
ver.  10.  Thirdly,  God  publicly  acknowledges  him  for  his 
son,  not  only  by  enabling  him  to  abstain  fi-om  every  appear- 
ance of  evil,  but  to  walk  before  him  in  newness  o(  lije,  ver. 
24.  The  tender-hearted  father  repeals  these  words  at  Ver.  32. 
to  show  more  particularly,  that  the  soul  is  dead,  when  sepa- 
rated from  God  ;  and  that  it  can  only  be  said  to  be  alive  when 
united  to  him  through  the  Son  of  his  love.  A  Christian's  sin, 
is  a  brother's  dtath  ;  and  in  pi"oportion  to  our  concern  for  this, 
will  our  joy  be  at  his  restoration  to  spiritual  life.  Let  us  h.'N  e 
a  brotherly  heart  towards  our  bretlu-en,  as  God  has  that  of  a 
father  towards  his  children  ;  and  seems  to  be  afflicted  at  their 
loss,  and  to  rejoice  at  their  being  found  again,  as  if  they  were 
necessary  to  his  hajipiness. 

In  this  parable  the  younger  profligate  son  may  represent 
the  Gentile  world  ;  and  tlie  elder  sort,  who  so  long  served  his 
father,  ver.  29.  the  Jewish  people.  The  anger  of  the  elder 
son  explains  itself  at  once — it  means  the  indignation  evi- 
denced by  the  Jews,  at  the  Gentiles  being  received  into  tlic 
favour  of  God,  and  made,  with  them,  fellow  heira  of  the  king- 
dom of  heaven. 

It  may  also  be  remarlted,  that  those  who  were  since  called 
Jews  and  Gentiles,  were  at  first  one  family,  and  children  of 
the  same  fallier:  that  tlie  descendants  of  Ham  and  Japhet, 
from  whom  the  principal  part  of  the  Gentile  world  was  form- 
ed, were,  in  their  progenitors,  of  the  primitive  great  family, 
but  had  afterward  fallen  off  from  the  true  religion  :  and  that 
the  parable  of  the  prodigal  son  may  well  represent  the  conver- 
sion of  the  Gentile  world,  in  order  that,  in  the  fulness  of  time, 
both  Jews  and  Gentiles  may  become  one  fold  under  one  Shep- 
herd and  Bishop  of  all  souls. 


CHAPTER  XVI. 

TTie  parable  of  the  unju.'^t  steward,  1 — 8.  Christ  applies  this  to  his  hearers,  9 — 13.  The  Pharisees  take  offence,  \A .  Our 
Lord  icproves  them,  and  shows  the  immutability  of  the  law,  15—17.  Counsels  against  divorce,  IS.  The  story  of  the  rich 
man  and  the  beggar,  commonly  called  Dives  and  Lazarus,  19—31.     [A.  M.  4033.     A.  D.  39.     An.  Olymp.  CClI.  1.] 

AND  he  said  also  unto  his  disciples,  There  was  a  certain  I    4  I  am  resolved  what  to  do,  that,  when  I  am  put  out  of  the 
rich  man,  which  had  a  steward  ;  *  and  the  same  was  ac-    stewai-dship,  they  may  receive  me  into  their  houses. 
cused  unto  him  that  he  had  wasted  his  goods.  5  So  he  called  every  one  of  his  lord's  debtoi-s  unto  him,  and 

2  And  he  called  him,  hand  said  unto  him.  How  is  it  that  I  !  said  unto  the  first,  How  much  owest  thou  (into  my  lord"? 


hear  this  of  thee 7  give  an  account  of  thy  stewardship;  for 
thou  mayest  be  no  longer  steward. 

3  Then  the  steward  said  within  himself,  What  shall  I  do? 
for  my  lord  taketh  away  from  me  the  stewardship  ;  I  cannot 
dig  ;  to  beg  I  am  ashamed. 


NOTES. — Verse  1.  A  steteard]  OiKavo/inf,  from  oiKui,  a 
house,  or  oiKta,  a  family,  and  vcfio),  I  administer  ;  one  who 
superintends  domestic  concerns,  and  ministers  to  the  support 
of  the  family,  having  the  products  of  the  field,  business,  &c. 
put  into  his  hands  for  this  very  purpose.     See  on  chap.  viii.  3. 

There  is  a  parable  ver}'  like'this  in  Rab.  Dav.  Kimchi's  com- 
fnent  on  Isaiali,  chap.  xl.  21.  "The  whole  world  may  be  con- 
sidered as  a  house  builded  up  :  heaven  is  its  roof,  the  stars  its 
lamps;  and  IhefruilN  of  the  earth  ihc  table  spread.  The 
oicner  and  builder  of  this  house,  is  the  holy  blessed  God;  and 
vian  is  the  stetcard,  into  whose  hands  all  the  business  of  the 
house  is  co7n?nitted.  If  he  considers  in  his  heart,  that  the  mas- 
ter of  the  house  is  always  over  him,  and  keeps  his  eye  upon 
his  work ;  and  if  in  consequence  he  art  wisely,  he  shall  find 
favour  in  the  eyes  of  the  master  of  (he  house:  but  if  the  master 
find  wickedness  in  him,  he  will  remove  him,  >nT'p£3  )a  min 
vakidato,  from  his  stew.\rdship.  The  foolish  steward  doth 
not  think  of  this  :  for  as  his  eyes  do  not  see  tlie  master  of  the 
house,  he  saith  in  his  heart,  'I  will  eat  and  drink  what  I  find 
in  this  house,  and  will  take  my  pleasure  In  it,  nor  shall  I  be 
careful  whelher  there  be  a  Lord  over  this  house  or  not.'  When 


6  And  he  said,  A  hundred '^  measures  of  oil.  And  he  said 
unto  him,  Take  thy  bill,  and  sit  down  qilickly,  and  write  fifty. 

7  Then  said  he  to  another,  -\nd  how  much  owest  tliou  1  Anif- 
he  said,  A  hundred  '' measures  of  wheat  And  he  said  unto 
him,  Take  thy  bill,  and  write  fourscore. 

(1  The  word  here  in(erp»e'.e)l,  a  measure,  in  the  orijinal  containeth  about  fourteen 


day-labourer,  which  was  both  a  severe  and  base  employment : 
To  beg  I  am  ashamed.  And  as  these  were  the  only  honest 
ways  left  him  to  procure  a  mor'sel  of  bread,  and  he  would  not 
submit  to  either-,  he  found  he  must  continue  the  system  of 
knavery,  in  order  to  provide  for  his  idleness  and  luxury,  or 
else  starve.  Wo  to  the  man  Who  gets  his  bread  in  this  way  ! 
the  curse  of  the  Lord  must  be  on  his  head,  and  on  his  heart ; 
in  his  basket,  and  in  his  store. 

4.  They  may  receive  me]  That  is,  the  debtors  and  tenants, 
who  paid  their  debts  and  rents,  not  in  money,  hal  in  ki?id; 
such  as  wheat,  oil,  and  other  produce  of  their  lands. 

6.  A  hundred  measures  of  oil]  V^Karov  fSarov;,  a  hundred 
bathSi  The  na  bath  was  "the  lai-gest  measure  of  capacity 
among  the  Hebrews,  except  the  homer,  of  which  it  was  the 
tenth  part :  see  Ezek.  xlv.  11,  14.  It  is  equal  to  the  cphuh,  i.  e. 
to  seven  gallons  and  a  half  of  our  measure. 

Take  thy  hill]  Thy  accompt — ro  ypapiia.  The  irri ling  in 
"Which  the  debt  was  specified,  together  with  the  obligation  to 
pay  so  much,  at  such  and  such  times.  This  appears  to  have 
been  in  the  hand  writing  of  the  debtor',  and  probably  signed 
by  the  steward  :  and  this  precluded  imposition  on  each  part. 


the  Lord  of  the  house  marks  this,  he  will  come  and  e.xpel  him  i  To  prevent  all  appearance  of  forgery  in  this  case,  he  is  desir- 
from  the  house,  speedily  and  with  great  anger.  Therefore  it  ed  to  write  it  over  again,  and  to  cancel  the  old  engagement. 
is  wriUen,  He  bringeth'the  princes'to  nothing."  As  is  usual,  7.  A  hundred  measures  of  wheat]  'F.Karnv  Kopovs,  a  hun- 
our  Lord  has  greatly  improved  this  parable,  and  made  it  in  {  dredcors.  Kopug,  from  the  Hebrew  i3  eor,  was  the  largest 
every  circumstance  more  striking  and  impressive.  Both  in  :  measure  of  capacity  among  the  HebrewS;  whether  for  solids 
<Jie  .Jewish  and  Christian  edition,  it  has  great  beauties.  i  or  liquids.     As  the  bath  was  equal  to  the  ephah,  so  the  cor 

Wasted  his  goods.]  Had  been  profuse  and  profligate;  and  was  equal  to  the  hcnner.  It  contained  about  serenty-five  gal- 
had  embezzled  his  master's  substance.  |  Ions  and  five  pints  English.     For  the  same  reason  for  which  I 

2.  Give  an  account  of  thy,  &c.]  Produce  thy  books  of  re-  I  preserve  the  names  of  the  ancient  coins,  I  preseri'e  the  names 
ceipts  and  disbursements,  that  I  may  see  whether  the  accusa-  of  the  ancient  measures.  What  idea  can  a  mere  English 
tion  against  thee  be  true  or  false.  The  original  may  be  ti-ans-  reader  have  of  the  word  measure  in  this  and  the  preceding 
lated.  Give  up  the  business,  rov  Xoyov,  of  the  stewardship.         verse,  when  the  original  words  are  not  only  totally  different, 

3.  J  cannot  dig]  He  could  not  submit  to  become  a  common    btit  the  quantity  is  as  seveyi  to  seventy-Jive?    The  original 
Vol.  V.  F  f  225 


A'o  Trian  can  serve  hr,o  masters. 


ST.  LUKE. 


The  Pharisees  reproved. 


S  And  tlie  Lord  commended  the  imjust  steward,  because  he 
had  done  wisely;  for  the  children  of  tiiis  world  are,  in  their 
gpueration,  wiser  than  'the  children  of  light. 

0  And  I  say  unto  you,  fiMake  to  yourseli^es  friends  of  the 
s  mammon  of  unrighteousness  :  that,  when  ye  fail,  lliey  may 
niceive  you  into  everlasting  habitations. 

10  h  He  that  is  faithful  in  that  which  is  least,  is  faithful  also 
in  much:  and  he  that  is  unjust  in  the  least,  is  unjust  also  in 
much. 

11  If  therefore  ye  have  not  been  faithful  in  the  unrighteous 
■  mammon,  who  will  commit  to  your  trust  the  true  riches  i 

12  And  if  ye  have  not  been  faithful  in  that  wliich  is  another 
man's,  wlio  shall  give  you  that  which  is  your  own  ? 

13  k  Xo  servant  can  serve  two  masters:  for  either  he  wiU 
hate  the  one,  and  love  the  other;  or  else  he  will  hold  to  the 
one,  and  despise  the  other.  Ye  cannot  serve  God  and  mammon. 

e.lohill2.:«  Kph5.8.  1  Thcss.S.S— f  Dan -l,:^.  Mm.  G.  19  &  19.21.  Cli.ll. 
1!.  lTim.r,.l7,  IS,  19.-S  Or,  richea.— h  Ma'l.CS  .1.  Clmp.  19. 1?.— i  Or,  nchcs.— 
k  iMntl.  6.3t.-l  .M«u.  ^.  14.— m  Ch. 10.20.— n  Psa.  7.  9. 


14  II  And  the  Pharisees  also, '  who  were  covetous,  heard"  all 
these  things  :  and  they  derided  him. 

15  And  he  said  unto  them,  Ye  are  they  which  '"justify  your- 
selves before  men  ;  but  ■»  God  knoweth  your  hearts  :  for  "  t'int 
which  is  highly  esteemed  among  men,  is  aboniina'.ion  in  tlie 
sighf  of  God. 

16  P  The  law  and  the  prophets  vere  until  John  :  since  that 
time,  the  kingdom  of  God  is  preached,  and  every  man  prcss- 
etli  into  it. 

17  'J  And  it  is  easier  for  heaven  and  earth  to  pass,  than  one 
tittle  of  the  \n\w  to  fail. 

18  '  Whosoever  putteth  away  his  wife,  and  maiTieth  another, 
committeth  adultery  :  and  whosoever  man  ieth  her  that  is  put 
away  from  her  husband,  committeth  adultery. 

19  llThei-e  was  a  certain  rich  man,  ^  which  was  clothed  in 
purple  and  line  linen,  and  fared  sumptuously  every  day  : 

o  1  SHm.ir;  7.— p  Malt.  4.17.  &  11.12,  IX  Luke  7.29.— q  Paa.  102.26,  27.  I3i.  ^''1. 
e&5!(;.  Man  5.18.  1  Pet  1.25.— r  iMait.  5.32.41.  19.9.  MarklD.U.  lCor.7.10 
11.— sProv.  31.22.     IMac.  10.  62.     1  Pet.  3.  3,  4. 


terms  stiould  be  immediately  inserted  in  the  text,  and  the 
contents  inserted  in  tlie  margin.  The  presejit  rriarginal  read- 
ing is  incorrect.  I  follow  Bishop  Cainberland's  weights  and 
measures.— See  on  chap.  xv.  8. 

In  the  preceding  relation,  I  have  no  doubt  our  Lord  alluded 
I  -  J  custom  frequent  in  the  Asiatic  countries  :  a  custom  which 
still  prevails,  astiie  following  account  taken  from  Capt.  Had- 
ley's  Hindostan  Dialogues  sulliciently  proves.  A  person  thus 
addresses  the  captain  :  "  Your  Sirkar's  deputy,  whilst  his 
master  was  gone  to  Calcutta,  established  a  court  of  justice. 
Having  searclied  for  a  good  many  debtors  and  their  creditors, 
he  learned  the  accounts  of  their  bonds.  He  then  made  an 
agreement  with  them  to  get  the  bonds  out  of  the  bondsmen's 
hands  for  huJf  the  deht.lf  tliey  would  give  him  one  fourth. 
Thus,  any  debtor  for  a  hundred  rupees,  having  given  _fi/ti/  to 
the  creditor,  and  tieetily-five  to  this  knave,  got  his  bond  for 
seventijfire  rupees.  Having  seized  and  flogged  125  bondhold- 
ers, he  has  in  this  manner  determined  their  loans,  and  he  has 
done  this  business  in  your  name."  Hadley's  Gram.  Dia» 
logues,  p.  79.  5th  edit.  1801. 

8.  The  Lord  commended]  Viz.  the  master  of  this  unjust 
steward.  He  spoke  highly  of  the  address  and  cunning  of 
his  iniquitous  servant.  He  had,  on  his  own  principles,  made 
a  very  prudent  provision  for  his  support;  but  his  master  no 
more  approred  of  his  conduct  in  this,  than  he  did  in  his  wast- 
ing his  substance  be/ore.  From  the  ambiguous  and  impro- 
per manner  in  which  this  is  expressed  in  the  common  Eng- 
lish translation,  it  lias  been  sujjposed  that  our  blessed  Lord 
commended  the  coniuci  of  this  wicked  man;  but  the  word 
Ki'pt')s.  there  translated  lord,  simply  means  the  master  of  the 
unjus:  steward. 

The  children  nf  this  irorld]  Such  as  mind  wordly  things 
only,  without  reg.'irdiug  God  or  their  snnls.  A  phrase  by  which 
the" .lews  always  designate  the  Gentiles. 

Children  of  light]  Such  as  are  ilhuninated  by  the  Spirit  of 
God,  and  regard  worldly  things  only  as  far  as  they  may  sub- 
serve the  great  pm-poses  of  their  salvation,  and  become  the 
instruments  of  good  to  others.  But  ordinarily,  the  former 
evidence  more  carefulness  and  prudence,  in  providing  for  the 
support  and  comfort  of  tliis  life,  than  the  latter  do,  in  provi- 
ding for  another  wmid. 

9.  The  mannno/i  of  unrighteousness]  Miijioivn  -ij;  txStKiag 
—literally,  the  mammon  or  riches,  of  injustice.  Riches  yjro- 
misc  ML'CH,  and  perform  nothi.mg  ;  they  excite  hope  and  con- 

Jldenre,  and  deceive  both  ;  in  making  a  man  depend  on  them 
for  happiness,  they  rob  him  of  the  salvation  of  God,  and  of 
eternal  gloi-y.  For  these  reasons,  they  are  represented  as 
unjust  and  deceitful.  See  the  note  on  Matt.  vi.  24.  where  tli:s 
te  more  particularly  explained.  It  is  evident  that  this  must 
ije  the  meaning  of  the  words,  because  the  false  or  deceitful 
riches  here,  are  put  in  opposition  to  the  true  riches,  ver.  11. 
i.  e.  those  divine  graces  and  blessings  wliich  promise  all  good, 
and  give  what  they  promise  ;  never  deceiving \'i\p  expeclation 
of  any  man.  To  insinuate,  that  if  a  man  have  acquired  riches 
by  unjust  means,  that  he  is  to  sanctify  them,  and  provide  him- 
self a  passport  to  the  kingdom  of  God,  by  giving  them  to  the 
£oor,  is  a  most  horrid  and  blasphemous  perversion  of  our 
ord's  words.  Ill  gotten  gain  must  be  restored  to  the  i)roper 
owners  :  if  they  are  dead,  then  to  their  successors. 

When  yc  fail]  That  is,  when  ye  die.  The  Septuagint  use 
the  word  CKXttvciv,  in  this  very  sense,  Jer.  xlii.  17,  22.  See 
tlie  note  on  Gen.  xxv.  8.  ^^o  does  Josephus,  War,  chap.  iv.  1,  9. 
'J'hey  7noy  receive  yon]  That  is,  say  some,  the  angels. 
Others,  the  poor  whom  ye  have  relieved  will  welcome  you  in- 
to glory.  It  does  not  appear  that  the  jjoor  are  meant,  1.  Be- 
cause those  who  have  relieved  them  may  die  a  long  time  be- 
fore them  ;  and  therefore  they  could  not  be  in  heaven  to  re- 
ceive them  on  their  arrival.  2.  INlany  poor  peisons  maybe 
relieved  who  will  live  and  die  in  their  sins,  and  consequent- 
ly, never  enter  into  heaven  inemselves.  The  e.xpression 
seems  to  be  a  mere  Hebraism, : — they  may  receive  you,  for, 
ye  shall  be  received  ;  i.  e.  God  shall  admit  you,  if  you  make  a 
faithful  use  of  his  gifts  and  graces.  He  who  does  not  make 
a  faithful  use  of  what  he  has  received  from  his  Maker,  lias  no 
reason  to  hope  for  eternal  felicity.  See  Matt.  xxv.  .33.  and 
for  similar  Hebraisms  consult  in  the  original,  chap.  vi.  38.  xii. 
i».  Rev.  xii.  6.  xvi.  1.5. 

10   He  thai  is  faithful  in  that  which  is  least,  &c.}  He,  who 
226 


has  the  genuine  principles  of  fidelity  in  him,  will  make  a 
point  of  conscience  of  carefully  attending  to  even  the  smallest 
things  :  and  it  is  by  habituating  himself  to  act  uprightly  in 
little  things,  that  he  acquires  the  gracious  habit  of  acting  with 
propriety,  fidelity,  honour,  and  conscience,  in  matters  of  the 
grea.'est  concern.  On  the  contrary,  he  who  does  not  act  up* 
rightly  in  small  matters,  will  seldom  feel  himself  bound  to 
pay  much  attention  to  the  dictates  of  honour  aud  conscience, 
in  cases  of  liigh  importance.  Can  we  reasonably  expect,  that 
a  man  who  is  continually  falling  by  h'l^/e  ^//^i^'s,  has  power 
to  resist  temptations  to  great  evils  ? 

12.  'J'hat  which  is  anotJier  man's]  Or,  rather,  another's, 
r'.)  nXXovpio).  That  is,  worldly  riches,  called  another's.  1. 
Because  they  belong  to  God,  and  lie  has  not  designed  that 
they  should  be  any  man's  portion.  2.  Because  they  are  con- 
tinually changing  i\ie\r  possessors,  being  in  the  vi-ay  of  com- 
merce, and  in  providence  going  from  one  to  another.  This 
property  of  worldly  goods  is  often  referred  to  by  both  sacred 
and  profane  writers.  See  a  fine  passage  in  Horace,  Sat.  1.  ii. 
s.  2.  v.  129. 

Nam  propria,  telluris  herum  natura  neque  ilium.. 
Nee  me,  iiec  quemqnam  statuit. 
Nature  will  no  perpetual  heir  assign. 
Nor  make  the  farm  Ids  property,  or  mine. — Francis. 
And  the  following,  in  one  of  our  own  poets  .' 
j  "  Who  steals  my  purse  steals  trash  ;  'tis  sotnething,  nothing; 

'Twas  mine,  'tis  lii.s,  and  has  been  slave  to  thousands." 
I       That  which  is  your  own  ?]  Grace  and  glory,  which  Gnd  has 
particularly  designed  for  you — which  are  the  only  proper  sa- 
tisfying portion  for  the  soul  ;  and  which  no  ma;i  can  enjoy  in 
{  their  plenitude,  unless  he  be  faithful  to  the  first  small  nif- 
;  tions  and  influences  of  the  Divine  t-'pirit. 
'      13.  No  servant  can  serve  ttro  masters]    The  heart  will  be 
I  either  wholly  taken  up  with  '".'od,  or  wholly  engrossed  witli 
the  world.     See  on  Matt.  vi.  24. 
1      14.    They  derided  him^  Or,  rather,  they  treated  him  with  the 
\  utmost  contempt.     So  we  may  translate  the  original  word's, 
'  c^efiVKrriptgov  avrov,  which  literally  signifies,  in  ilium  einuv.'-- 
■  erunt—\)\\\.  must  not  be  translated  into  English,  unbss^  ro 
1  come  a  little  near  it,  we  say,  they  turned  iip  their  nost  ?  f  / 
him; — and  why?  because  they  were  lovers  of  money,  and  l.c 
showed  them  that  all  such  were  in  danger  of  perdition.    As 
they  were  wedded  to  this  life,  and  not  concerned  for  th'>  other, 
they  considered  him  one  of  the  most  absu'-d  and  foolish  <■{ 
men,  and  worthy  oi.ly  of  the  most  sivereign  contempt,  be- 
cause he  taught  that  spiritual  and  e'crncd  things  sVouldb-j 
preferred  before  the  riches  of  the  universe.     And  how  many 
thousands  are  there  of  the  very  same  sentiment  to  tlie  pre- 
sent day ! 

15.  Ye— justify  yourselves]  Ye  declare  yourselves  to  be 
just.  Ye  endeavour  to  make  it  appear  to  men,  that  ye  can 
still  feel  an  insatiable  thirst  after  the  present  world,  aud  yet 
secure  the  blessings  of  another  : — that  ye  can  reconcile  God 
and  mammon  ;  and  serve  two  masters  with  equal  zeaJ  and 
alTection  ;  but  God  knoweth  your  hearts  :  and  he  knoweth  thot 
ye  are  alive  to  the  world,  and  dead  to  God  and  goodness. 
TherefoJT,  howsoever  ye  may  be  esteemed  among  men,  ye  aro 
an  abomination  before  him.     See  tlie  note  on  chap.  vii.  29. 

16.  7'he  lain  and  the  prophets  were  until  Jo/in]  The  law 
and  the  prophets  cntinued  to  be  the  sole  teachers  tiW.  John 
came,  who  first  began  to  proclaim  the  glad  tidings  o{  the 
kingdomof  God ;  and  now,  lie  who  wishes  to  be  made  a  par- 
taker of  the  blessings  of  that  kingdom,  ijiust  rush  speedily 
into  it ;  as  there  will  be  but  a  shoit  time,  before  an  utter  de- 
struction shall  full  upon  tliis  ungodly  race.  They  who  wish  to 
be  saved,  mu.st  imitate  those  who  tal^e  a  city  by  storm— rush 
into  it,  without  delay,  as  the  Romans  are  about  to  do  into  Je- 
rusalem.    See  also  on  Malt.  xi.  12. 

17.  For  heaven  and  earth  to  pass]  Pee  on  Malt.  v.  17,  18. 
l.=l.  Putteth  away  (or  divorceth)  his  trife]    See  on  Matt.  v. 

31,  32.  xix.  9,  10.  Mark  x.  12.  where  the  question  concerning 
divM-ce  is  considered  at  large.  These  verses,  from  the  13th 
to  the  ISth  inclusive,  appear  to  be  part  of  our  Lord's  sermon 
on  the  mount ;  and  stand  in  a  much  better  connexion  there 
than  they  do  here  :  unless  we  suppose  our  Lord  delivered  the 
same  discourse  at  diflcrent  times  and  places,  which  is  very 
probable. 
19.  There  was  a  certain  rich  ma7i]    In  the  Scholia  of  some 


The  rich  man 


CHAPTER  XVr. 


and  La~aru3, 

21  And  desinn'g  to  be  fed  wilh  the  crumbs  vvlucli  fell  from    am[  was^u.  ied  °''""  '  "'"  ""'^  "^""  "'-^^  ^''^-l' 

thench  man's  table:  moreover  the  dogs  came,  and  licked  his      23  And  in  hell  'he  lifted  up  his  eyes,  being  in  torments  and 

seeth  Abraliam  afar  off,  and  Lazarus  in  liis  bosom :  ' 

I. loll  2. 7.    Ecclc3.9.2.   I  AC13  3.2.    1  Pet.  4.  17. 


MSS.  the  name  of  this  person  is  said  to  be  Ninive.  This  ac- 
count of  the  rich  man  and  Lazarus,  is  either  a  parable  or  a 
rr<i>  history.  If  it  be  a  parable,  it  is  what  mat/  be  :  if  it  be  a 
hiKiori/,  It  is  that  which  has  been.  Either  a  man  may  live  as 
18  here  described,  and  go  to  perdition  when  ho  dies  ;  or,  some 
have  lived  in  tliis  way,  and  are  now  suffering  the  torments  of 
an  eternal  fire.  The  account  is  equally  instructive,  in  whicli 
soever  of  these  liglits  it  is  viewed.  Let  us  carefully  observe 
all  the  Circumstances  offered  here  to  our  notice,  and  we  shall 
see,  I.  The  crime  of  this  man  ;  and  H.  His  punishment. 

1.  There  was  a  certain  rich  man  in  Jerusalem.  Provided 
this  be  a  real  history,  there  Is  no  doubt  our  Lord  could  liave 
mentioned  liis  name. ;  but  as  this  iniaht  have  given  great  of- 
fence, he  chose  to  suppress  it.  His  being  rick  is,  in  Christ's 
account,  Ihe^rsr  part  of  his  sin.  To  tliis  circumstance  our 
Lord  adds  nothing,  he  does  not  say  that  he  was  born  to  a  lar"-e 
estate,  or  tliat  he  acquired  one  by  improper  methods ;  or  tliat 
he  was  haughty  or  insolent  in  tlie  po.^session  of  if.  Yet  here  i 
IS  the  first  degree  of  his  reprobation— lie  gut  all  lie  could  and' 


kept  all  to  himself. 

2.  He  was  clothed  iclth  purple  and  fine  linen.  Purple  was 
•a  very  precious  and  costly  stuff ;  but  our  Lord  does  not  say 
that  in  the  use  of  it,  he  exceeded  the  bounds  of  his  income,  nor 
of  his  rank  in  life  :  nor  is  it  said,  tliat  he  used  his  superb  dress 
to  be  an  agent  to  his  crimes,  by  corrupting  the  hearts  of  others 

o'  °iV  J.''^'''' 'ays  this  down  rts  a  seco?idcause  of  his  perdition. 

■  ^i^J"''«"  sumptuously  every  day.  Now  let  it  be  obser- 
ved, that  the  law  of  Moses,  under  which  this  man  lived  for- 
bad nothing  on  this  point,  but  excess  in  eating  and  drinkin"- 
indeed  it  seems  as  if  a  person  was  authorised  to  taste  the 
8\yee!.s  of  an  abundance,  which  that  law  promised  as  a  reward 
ol  fidelity  Besides,  this  rich  man  is  not  accused  of  havins 
eaten  food  which  was  prohibited  by  the  law,  or  of  havin"-  nc- 
ecti;d  the  abstinences  and  fasts  prescribed  by  it.  It  is'true 
he  IS  said  to  hnvc  feasted  sumptuously  every  day,  but  our 
Lord  docs  not  intimate  that  this  was  carried  to  excess  or  that 
It  ininistered  to  debauch.  He  is  not  accused  of  licentious  dis- 
course of  gaming,  of  frequenting  any  thing  like  our  modern 
P  ays,  balls,  masquerades,  or  other  impure  and  unholy  assem- 
blies ;  ot  speaking  nn  irre\T3rent  word  against  divine  revela- 
tion, nr  the  ordinances  of  God.  In  a  word,  his  probity  is  not 
attic  ked,  nor  is  he  accused  of  any  of  those  crimes  which  ner- 
vert  the  soul,  or  injure  civil  society.  As  Christ  has  described 
U.i.-i  man,  doesheappearculpable?  VVhatare  hiscrimes?  Whv, 
LHev.-asnrA.  2.Hcwas./!«e//yc/ortf,/.  And,  3.  He  feasted  u:eU. 
-\  n  otiior  evil  IS  spoken  ol  him.  In  comparison  of  thousands, 
he  was  not  only  blameless,  but  he  was  a  virtuous  man. 

4.  Hut  It  is  intimated  by  many,  that  "  he  was  an  uncharita- 
bteheardhearted,  unfeeling  wretch."  Yet  of  this  there  is  not 
I,.  „„  f  P"  ?  ^y  ^''^'^'-  ^"^  "^  consider  all  the  circumstan- 
hf.;  ^„.  ^  ''^"  ^'''-'  "»=''''"'■  blessed  Lord  has  not  represented 
this  man  as  a  monster  of  inhumanity,  but  merely  as  an  indo- 

not  .  :^  i'7  """"^.''•'.•''"'^  ^'""^  '"^  Portion  in  thishfe,  and  was 
not  at  all  concerned  about  another. 

Th'  refore  we  do  not  limi  ilmt  when  Abraham  addressed  him 
h?m  w:frr*  WA*^  '^"'  •:'=P''<''3='t'on,  ver.  25.  that  he  reproaclied 
nim  w  .th  hardhearteaness,  saying,  "  Lazarus  was  hungry,  and 

n'TlVfrn  i""l":' ,'"'''"•=.'"'■  "'•''*^  "'''"^''y'  ""J  thou  gav°est  him 
no  drink,';  ,Sc.  but  he  said  simply,  Son,  remsmber  that  thou 
didst  receive  thy  good  things  in  thy  lifetime,  ver.  25  —"Thou 
hast  sought  thy  consolation  upon  the  earth,  thou  hast  borne  I 
CniLTr'  ',"r''',"'«''  ""  'Ifsi'-eorthe  flesh,  received  not  the  sal- 
vation Ood  had  provided  for  Ihee-thon  didst  not  belong  to  the  ! 
fn^'loV ''        "''°"  ''''"'^'  *""'  "^"^  '^'*"*'  not  dwell  with  them  I 

^h'^'v' -  "i-"  ^'^7  "''w  consider  that  it  is  a  crime  for  those  call- 
ed Chrislmns  to  live  without  Christ,  wlien  their  lives  are  not 
stained  with  transgression.  If  Cliristianity  only  required  men 
wiTn^'?,  *'7">r''  ""'"j^'-'^^i".  paganism  could  furnish  us 
with  many  bright  examples  of  this  sort.  But  the  religion  of 
Christ  requires  a  co«/or//!(>^,  not  only  in  a  man's  conduct,  to 
the  principles  of  the  Gospel ;  but  also  a  conformity  iiihs 
heart,  to  the  Spirit  and  mind  of  Christ. 

20.  There  was  a  certain  beggar  named  Lazarus]  Ilis  name 
IS  nicniioned  because  his  character  was  good,  and  his  end 
£,?,c"=r'r!  K  >  '^';^P"se  it  is  the  purpose  of  God,  that  the  right- 
eous shall  be  had  in  everlasting  remembrance.  Lazarus  ^lyh 
L^w"""*"'""?  ""^  "^'^  T'"d  ■^'V'JN  i^liezar,  wliich  signifies 
the  helD  or  assistance  of  God~;i  name  properly  given  to  a 

S'^twkh'"'  ''"'r'^  n'  ""''  afflicted,  and  had  noSidp  but 
mat  which  came  from  heaven.  f  "  •■ 

fV.rJ'/"''  fiesiring  to  he  fed  with  the  cricmbs]  And  it  is  likely 
snurnedaw'rf.r'"P'''^'^^^"^  '"°'- "  '^  not  intimated  that  he 
reiected  TnVl'  P"°y"/"  f™"!  fegrtte,  or  that  his  suit  was 
thit  lllarus  ^hnnwl''"'^'  '"'■•■  ?-"•  "'^'  tlie  rich  man  desired 
etron"  inth«»H    "'.1  ""'u^*'"'  ''"'^'  ""  '*"'<=  '^^'a'er  to  him,  it  is  a 


ham  glance  at  any  such  uncharitable  conduct  on  the  part  of 
the  rich  man.  ' 

We  may  now  observe. 

H.  In  wliat  the  punishment  of  tliis  man  consisti'd. 
I.  Lazarus  dies,  and  is  carried  into  Abraliam's  bosom.  By 
trie  phrase  Abraham's  bosom,  an  allusion  is  madr<  to  the  rus- 
tom  at  Jewish  feasts,  of  pereons  reclining  on  their  left  elbows 
on  a  couc'i,  when  the  person  whose  head  came  nearthe  breast 
ol  tlie  other,  was  said  to  lie  in  his  bosom.  So  it  is  said  of  l!i.. 
beloved  disciple,  .lohnxiii.  25.  Abraham's  bosom  was  a  nhrase 
used  among  the  .lews  to  signify  the  Paradise  of  God.  See  Jo- 
sephus  s  account  of  the  Maccabees,  chap.  xiii. 

22.  The  rich  man  also  died,  and  ?ra<  buried]  There  is  no 
mention  of  this  latter  circumstance  in  the  case  of  Laznriis  •  he 
was  6»rierf,  no  doubt— necessity  reciuired  this;  but  lie  had 
the  burial  of  a  pauper,  while  the  pomp  and  pride  oi  the  other 
fol  owed  him  to  the  tomb.— But  what  a  diirerence  in  these  bit- 
I  rials.  If  we  t;ike  in  tlie  reading  of  my  old  MS.  Biolb,  which  is 
,  supported  by  several  Versions  :  tf  OV.^otllC  tflC  rfcilE  limn  f«f 

I  tictb :  nnli  is  Uuneti  inftcUe.  And  .hi  is  ai.iX  leadin^ 

of  the  Anglo-Saxon,  Anb  );nr  on  hell  sebypjeb,  and  was  iH 
het.  buried.  In  some  MSS.  the  point  has  been  wantin"  after 
,  i.ra<i,r),  he  was  buried;  and  the  following  Kai,  and,  removed 
-  and  set  before  cnapau  he  lifted  up  :  so  that  the  passaL-3  reads 
tlius,  I  he  rich  man  died  also,  and  was  buried  in  hell ;  and 
lijting  up  his  eyes,  being  in  torment,  he  saw,  &c.  Hut  let  us 
view  the  circumstances  of  tiiia  man's  punishment.  Scarcriv 
had  he  entered  the  place  of  his  punishment,  when  he  lifted 
up  his  eyes  on  high ;  and  what  must  his  surprise  be,  to  see 
himself  separated  from  God,  and  to  feel  himself  tormented  in 
that  flame  !  Neither  himself  nor  friends,  ever  suspected  that 
the  way  III  which  he  walked,  could  have  led  to  such  a  perdition 
oo'  T?*^  ^6?«/ia?«  afar  off,  and  Lazarus  in  his  bosom 
ver.  2J.  He  .sees  Lazarus  clothed  with  glory  and  immortality 
—this  IS  the  first  circumstance  in  his  punishment.  VVliat  a 
contrast!  what  a  desire  does  he  feel  to  resemble  him,  and 
what  rage  and  despair  because  he  is  not  like  him  !  We  may 
safely  conclude,  that  the  view  which  damned  souls  have  in  the 
gulf  of  perdition,  of  the  liappiness  of  the  blessed,  and  the 
L.inviction  that  they  tliemselves  might  have  eternally  enjoyed 
this  lelicity,  from  wiiich  through 'their  own  fault,  they  are 
^|.s[^any  excluded,  will  form  no  mean  part  of  the  punishment 

2.  The  presence  of  agood  to  which  they  never  had  any  right 
and  of  v,iMcli  they  are  now  deprived,  affects  the  miserable  less 
than  the  presence  of  that  to  wliich  tliey  had  a  riglit,  and  of 
Which  liiey  are  now  deprived.  Even  in  liell,  a  damned  spirit 
must  abhor  the  evil  by  which  he  is  tormented,  and  desire  tUat 
good  that  would  free  him  from  his  torment.  If  a  lost  soul 
could  be  reconciled  to  its  torment,  and  to  its  situation,  then,  of 
course,  its  punishment  must  cease  to  be  siicli.  An  eternal  de- 
sire to  escape  from  evil,  and  an  eternal  desire  to  be  united 
With  the  supremo  good,  the  gratification  of  which  is  for  ever 
impossible,  must  make  a  second  circumstance  in  the  misery 
01  the  lost.  ' 

'"■j'^l"'  '■«'"«"»''«'•  t^'t'l  '"■  'hy  lifetime  thou  receivedst  thi, 
good  things,  ver.  25.  The  remembrance  of  the  good  things 
possessed  in  life,  and  now  to  be  enjoyed  no  more  for  e;-er  To- 
gether with  the  remembrance  of  grdce  offered  or  abused  u-ill 
Jorin  a  thud  circumstance  in  tlie  perdition  of  the  ungodly 
Son,  remember  that  in  thy  lifetime,  &c.  ""=oaij . 

I      4.  The  tornients  whicli  a  soul  endures  in  the  hell  of  fire  wiU 
j  form,  through  all  eternity,  a  continual  present  source  of  inde- 
sciibaDle  wo.  Actual  torment  in  the  flames  of  the  bottomless 
pit,  lorms  a./«K/7A  circumstance  in  the  punishment  of  the  lost. 
I  lani  tormented  in  Ihisfiatne,  ver.  24. 

I  „f^;  '^'^°  ^j^o^vn  impossibihiy  of  ever  escaping  from  thisplace 

I  of  torment  or  to  have  any  alleviation  of  one's  misery  in  it. 

I       p '^  " /(/'A  circumstance  in  the  punishment  of  ungodly  men 

~     na     V!     "'"''  '^^'«"?K»  ««  a"d  i/ou  there  is  a  great  gulf. 

ver.  2b.     The  eternal  purpo.'^e  of  God,  formed  on  the  princi- 

pie.s  ol  eternal  reason,  separates  the  persons  and  the  «/«res  of 

I  aoode,  of  the  righteous  and  the  wicked,  so  that  there  can  be 

I  no  intercourse— Mey  xcho  wish  to  pass  over  hence  to  you,  can- 

I  ?°,i    "^''''«'' <■""  they  pass  over,  who  would  come  from  you. 

j  iiwiei.  A  happy  spirit  can  not  go  from  heaven  to  alleviate  their 

j  miseries,  nor  can  any  of  them  escape  from  the  place  of  their 

I  confinement,  to  enter  among  the  blessed.     There  may  be  a 

,  discovery  from  hell  of  the  paradise  of  the  blessed ;  but  there 

I      }  li,,  "?  '"tercourse  nor  connexion. 

I  0.  ihe  iniquitous  conduct  of  relatives  and  friends,  who  have 
j  been  perverted  by  the  bad  example  of  those  who  are  lost,  is 
I  ^^°'V'^';v"  ^""*'**'"P"i"^^hincnt  to  them;  and  if  they  come 
I  also  to  the  same  place  of  torment,  must  be  to  those,  who 
]  were  the  instruments  of  bringing  them  thither,  an  eter- 
I  ««.  source  of  anguish.  Send  Lazarus  tomy  father's  family, 
for  1  have  five  brothers,  that  he  may  earnestly  testif,,  Uiaaao. 
I  xi'To"'.^  to  them  that  they  come  not  into  tliisplaceoftornie.U. 
^  .nn.i'n?  r"^  ''f  P'"'*''"?'.v  been  influencea  by  his  example 
I  to  content  themselves  with  an  earthly  portion,  and  to  neglect 


How  to  treat  an 


ST.  LUKE. 


qfending  brother. 


24  And  he  cried  and  said,  Father  Abraham,  have  mercy  on 
me,  and  send  Lazarus,  that  he  may  dip  the  tip  of  his  finger  in 
water,  and  "  cool  my  tongue ;  for  I "  am  tormented  in  this 
flame. 

25  But  Abraham  said,  Son,  w  remember  that  thou  in  thy  life- 
time receivedst  thy  good  things,  and  likewise  Lazarus  evil 
things  ;  but  now  he  ia  comforted,  and  tliou  art  tormented. 

26  And  beside  all  this,  between  us  and  you  there  is  a  great 
gulf  fixed  :  so  that  they  which  would  pass  from  hence  to  you 
cannot ;  neither  can  tliey  pass  to  us,  that  would  come  from 
thence. 

,1  Zcch  H  IQ.-v  Isiioh  66.  S4.     Mark  9.  41,  &«._w  .lob  SI.  13.     Ch!ip.6.B4. 


their  immortal  souls. — Those  who  have  been  instruments  of 
bringing  others  into  hell,  shall  suffer  She  deejjer  perdition  on 
that  account. 

29.  They  have  Moses  and  the  prophets]  This  plainly  sup- 
poses they  were  all  Jewish  believers — they  had  these  writings 
m  their  hands,  but  they  did  not  permit  them  to  influence  their 
lives. 

30.  If  one  went  unto  them  from  the  dead,  &e.]  Many  are 
desirous  to  see  an  inhabitant  of  tlie  other  world,  and  converse 
with  him,  in  order  to  know  what  passes  there.  Make  way, 
here  is  a  damned  soul  which  Jesus  Christ  has  evoked  from 
the  hell  of  fire  !  hear  him  !  Hear  him  tell  of  his  torments  !  hear 
him  utter  his  regrets  !  "  But  we  cannot  see  him."  No  ;  God 
has,  in  his  mercy,  spared  you  for  the  present,  this  punishment. 
How  could  you  bear  the  sight  of  this  damned  spirit  T  Your 
Tery  nature  would  fail  at  the  appearance.  Jesus  keeps  him 
as  it  were  behind  the  curtain,  and  holds  a  conversation  with 
him  in  your  hearing,  which  you  have  neither /ai7/i  nor  cou- 
rage sufficient  to  hold  with  him  yourselves. 

31.  If  they  hear  not  Moses,  &c.]  This  answer  of  Abraham 
contains  two  remarkable  prepositions.  1.  That  the  Sacred 
Writings  contain  such  proofs  of  a  divine  origin,  ihattliough  all 
the  dead  were  to  arise,  to  convince  an  unbeliever  of  the  truths 
therein  declared;  the  conviction  could  not  be  greater  nor  the 

£  roof  more  evident,  of  the  divinity  and  truth  of  these  Sacred 
ecords,  than  that  which  themselves  afford.  2.  That  to  escape 
eternal  perdition,  and  get  at  last  into  eternal  glory,  a  man  is  to 
receive  the  testimonies  of  God,  and  to  walk  according  to  their 
dictates.  And  these  two  things  show  the  sufficiency  and  per- 
fection of  the  Sacred  Writings.  What  influence  could  the 
personal  appearance  of  a  spirit  have  on  an  unbelieving  and 
corrupted  heart  1  Noi>e,  except  to  terrify  it  for  the  moment — 
and  afterward  to  )eaveit  ten-  thousand;  reasons  ior  uncertainty 
and  doubt.  Christ  caused  this  to  be  exemplified  in  the  most 
literal  manner,  by  raising  Lazarus  from  the  dead.  And  did 
thisconvince  the  unbelieving  Jews  ■?  No.  They  were  so  much 
the  more  enraged  ;  and  from  that  moment,  conspired  both  the 


27  Then  he  said,  I  pray  thee  therefore,  father,  that  thoa 
wouldest  send  him  to  my  father's  house : 

23  For  I  have  five  brethren ;  that  he  may  testify  unto  them, 
lest  they  also  come  into  this  place  of  torment. 

29  Abraham  saith  unto  him,  ''  They  have  Moses  and  the  pro 
phets ;  let  them  hear  them. 

30  And  he  said.  Nay,  father  Abraham ;  but  if  one  went  unto 
them  from  the  dead,  they  will  repent. 

31  And  he  said  unto  him,  if  they  hear  not  Moses  and  the 
prophets,  ''  neither  will  they  be  persuaded,  though  one  rose 
from  the  dead, 

:t  Isa,  8.  JO.  &  34.  16.    John  5.  39;  45.    /(ou  15.  21.  &  17. 11.— y  John  12.  10,  II.     J 

death  of  Lazarus  and  of  Christ !  Faith  is  satisfied  with  such 
proofs  as  God  is  pleased  to  afford:  Infidelity  never  has  enow. 
See  a  Sermon  on  this  subject,  by  the  author  of  this  work. 

To  make  the  parable  of  the  unjust  steward  still  more  profit- 
able, let  every  man  consider,  1.  That  God  is  his  master,  and 
the  author  of  all  the  good  he  enjoys,  whether  it  be  spiritual 
or  temporal.  2.  That  every  man  is  only  a  steward,  not  a  pro- 
prietor of  those  things.  3.  That  all  must  give  an  account  to 
God,  how  they  have  used  or  abused  the  blessings  with  which 
they  have  been  entrusted.  4.  That  the  goods  which  God  has 
entrusted  to  our  care,  are  goods  of  body  and  soul :  goods  of 
nature  and  grace  :  of  birth,  and  education  :  His  icord,  Spirit, 
and  ordinances ;  goods  oi  life,  health,  genius,  strength,  dig- 
nity, riches  ;  and  even  poverty  itself,  is  often  a  blessing  from 
the  hand  of  God.  5.  That  all  these  may  be  improved  to  God's 
honour,  our  good,  and  our  neighbour's  edification  and  com- 
fort. 6.  That  the  ti7ne  is  coining,  in  which  we  shall  be  called 
to  an  account  before  God,  concerning  the  use  we  have  made  of 
the  good  things  with  which  he  has  entrusted  us.  7.  That  we  may 
even  nowhe  accused  before  our  Maker,  of  the  awful  crime  of 
wasting  our  Lord's  substance.  8.  That  if  this  crime  can  be 
proved  against  us,  we  are  in  immediate  danger  of  being  de- 
prived of  all  the  blessings  which  we  have  thus  abused ;  and 
of  being  separated  from  God  and  the  glory  of  his  power  for 
ever.  9.  That  on  hearing  of  the  danger  to  which  we  are  ex- 
posed, though  we  cannot  dig  \.o  purchase  salvation;  yet  we  must 
beg,  incessantly  Ae^-,  atthe  throne  of  grace,  for  mercy  to  pardon 
all  that  is  past.  10.  Thatnoia.inoment'islo'oelost — thearrestof 
deathmay  have  gone  out  against  us;  andthis  very  night — hour 
— minute,  our  souls  may  be  required  of  us.  Let  us  therefore 
learn  wisdom  from  the  prudent  dispatch  which  a  worldly- 
minded  man  would  use  to  retrieve  his  ruinous  circnmstances : 
and  watch  and  pray,  and  use  the  little  spark  of  the  divine  light 
which  yet  remains,  but  which  is  ready  to  die,  that  we  may 
escape  the  gulf  of  perdition,  and  get  into  some  humble  place 
of  tlie  heaven  of  glory.  Our  wants  are  pressing ;  God  calls 
loudly  ;  and  eternity  Is  at  hand  ! 


CHAPTER  XVII. 

Christ  teaches  the  necessity  of  avoiding  offences,  1,  2.  How  to  treat  an  offending  brother,  3,  4.  The  efficacy  of  faith,  3,  5. 
1^0  man  by  his  services  or  obedience  can  profit  his  Maker,  7 — 10.  He  cleanses  ten  lepers,  U — 19.  The  Pharisees  inquire 
when  the  kingdom  of  God  shall  commenced  Christ  answers  them,  a?id  corrects  their  improper  views  of  the  subject,  20,  37. 
(A.  M.  4033.    A.  D.  29.    An.  Olymp.  CCH.  1.] 


THEN  said  he  unto  the  disciples,  '  It  is  impossible  but  that 
offences  will  come ;  but  wo  u7ito  him,  through  whom 
they  come ! 

2  It  were  better  for  him  that  a  millstone  were  hanged  about 
his  neck,  and  he  cast  into  the  sea,  than  that  he  should  offend 
one  of  these  little  ones. 

3  T  Take  heed  to  yourselves ;  *>  If  thy  brother  trespass  against 
thee,  ^  rebuke  him  ;  and  if  he  repent,  forgive  him. 

4  And  if  he  trespass  against  thee  seven  times  in  a  day,  and 
seven  times  in  a  day  return  again  to  thee,  saying,  I  repent; 
thou  Shalt  forgive  him. 

6  T  And  the  apostles  said  unto  the  Lord,  Increase  our  faith. 

a  M»lt.  18.  6,  7.     Mark  9.  42.    1  Cor.  11. 19  —b  Mali.  18.  15,  21.— c  Levit.  19.  17. 

NOTES. — Verse  1.  It  is  impossible  but  that  offences  will 
come]  Such  is  the  corrupt  state  of  the  human  heart,  that  not- 
withstanding all  the  influences  of  grace,  and  the  promises  of 
glory,  men  will  continue  to  sin  against  God ;  ami  his  justice 
must  continue  to  punish.     See  on  Matt,  xviii.  6. 

2.  AmiUstone]  That  drowning  a  person,  with  a  stone  tied 
about  the  neck,  was  an  ancient  mode  of  punishment,  see 
proved  in  the  note  on  Matt,  xviii.  6,  7.  to  which  let  the  follow- 
ing be  added.  To  have  a  millstone  hanged  about  the  neck, 
was  a  common  proverb.  "Samuel  saith,  A  man  may  marry, 
and  after  that  addict  himself  to  the  study  of  the  law.  Rab. 
Jochanan  saith,  No :  shall  he  addict  himself  to  the  study  of  the 
law  with  a  millstone  about  his  neck  V 

The  place  in  Aristophanes,  to  which  the  reader  is  referred 
in  the  note  on  Matt,  xviii.  6.  is  the  following  : 

'Apav  iiCTCoipov,   cti  to  0apadpi)v  ifi0aXij, 
'Ek  tov  Xapvyyug  CKKpci^tdaas  VTripfioXov. 
"Lifting  him  up  into  tlie  air,  I  will  plunge  him  into  the 
deep  :  a  great  stone  being  Vmng  about  his  neck."  Aristoph.  in 
Equit.  ver.  1359. 

3,  4.  If  thy  brother  trespass]  See  the  notes  on  Matt,  xviii. 

5.  Increase  ourfaith]  This  work  of  pardoning  every  offence, 

*    ^J"*^.  ™^"'  s^nd  that  continually,  seemed  so  difficult,  even 

to  the  aiiciplts  themselves,  that  they  saw.  wilhou*.  an  extia- 

238 


6  ^  And  the  Lord  said,  If  ye  had  faith  as  a  grain  of  mustard- 
seed,  ye  might  say  unto  this  sycamine-tree,  Be  thou  phicke?} 
up  by  the  root,  and  be  thou  planted  in  the  sea  ;  and  it  should 
obey  you. 

7  But  which  of  you,  having  a  servant  ploughing  or  feeding 
cattle,  will  say  unto  liim  by  and  by,  when  he  is  come  from 
the  field,  Go  and  sit  down  to  meat  "i 

8  And  will  not  rather  say  unto  him.  Make  ready  wherewith 
I  may  sup,  and  gird  thyself,  '  and  serve  me,  till  I  have  eaten 
and  drunken  ;  and  afterward  thou  shall  eat  and  drink  1 

9  Doth  he  thank  that  sei-vant,  because  he  did  the  things  that 
were  commanded  him  '(    I  trow  not. 

Prov.  17.  10.     James 5.  19.— d  Mali.  17.20.&21.21.  Mark  9.23.fc  11.23.— «Ch.  12.37 


ordinary  degree  of  faith,  they  should  never  be  able  to  keep 
this  command.  But  some  think  that  this  and  what  follows, 
relate  to  what  Matthew  has  mentioned,  chap.  xvii.  19,  20. 

6.  As  a  grain  of  mustard-seed]  A  faith  that  iiicreases  and 
thrives  as  that  is  described  to  do,  Matt.  xiii.  32.  where  see  the 
note.     See  also  M.Ttt.  xvii.  20. 

This  sycamine]  The  words  seem  to  intimate,  that  they 
were  standing  by  such  a  tree.  The  sycamine  is  probably  the 
same  as  the  sycamore.  Sycamore  with  us,  says  Mr.  Evelyn, 
is  falsely  so  called,  being  our  acer  mo.jus,  greater  maple.  The 
true  sycamore  is  iheficus  Pharaonis,  or  JSgypti a,  Pharaoh's 
or  Egyptian  fig-tree  ;  called  also  from  its  similitude  in  leaves 
and  fruit,  morosycus,  or  mulberry  tig-tree.  The  Arabians 
call  it  guimez :  it  grows  in  Cyprus,  Caria,  Rhodes,  and  in 
Judea  and  Galilee,  where  our  Lord  at  this  time  was  :  see  ver. 
11.  St.  Jerom,  who  was  well  acquainted  with  these  countries, 
translates  the  word  mulberry-tree. 

Be  thou  plucked  up  by  the  root]  See  the  note  on  Matt.  xxi. 
21.  where  it  is  shown,  that  this  mode  of  speech  refers  to  the 
accomplishment  of  things  very  difficult,  but  not  impossible. 

7 — 9.  Wliieh  of  you  having  a  servant]  It  is  neversupposed 
that  the  master  waits  on  the  servant — the  servant  is  bound  to 
wait  on  Ids  master,  and  to  do  every  thing  for  him  to  the  utter- 
most of  his  power;  nor  does  the  former  expect  thanks  for  it, 
for  he  is  bound  by  liis  agreement  to  act  thus,  because  oi  tho 


Christ  cleanses 


CHAPTER  XVII. 


ten  lepers. 


10  So  likewise  ye,  when  ye  shall  have  done  all  those  things 
•which  are  commanded  you,  say,  We  are  f  unprotitable  ser- 
vants :  we  have  done  that  whicli  was  our  duty  to  do. 

11  n  And  it  came  to  pass,  «  as  lie  went  to  Jerusalem,  that  he 
passed  through  the  midst  of  Samaria  and  Galilee. 

12  And  as  he  entered  into  a  certain  village,  there  met  him 
ten  men  that  were  lepers,  h  which  stood  afar  off : 

13  And  they  lifted  up  their  voices,  and  said,  Jesas,  Master, 
have  mercy  on  us. 

14  And  when  he  saw  thein,  he  said  unto  them,  'Go show 
yourselves  unto  the  priests.  And  itcame  to  pass,  that,  as  they 
went,  they  were  cleansed. 

15  And  one  of  them,  when  he  saw  that  he  was  healed,  turned 
back,  and  with  a  loud  voice  glorified  God, 

IC  And  fell  down  on  his  face  at  his  feet,  giving  him  thanks : 
and  he  was  a  Samaritan. 

17  And  Jesus  answering  said,  Were  there  not  ten  cleansed  1 
but  where  are  the  nine  1 

18  There  are  not  found  that  returned  to  give  glory  to  God, 
save  this  stranger. 

f  .lob  32.  3.  a  3fi.  7.  Ps«.  16.2.  Mutt.  2B  30.  Rom.S.ia.fc  U.X>.  I  Cor.  9  1^,17. 
Philemon  U.-BLk.9  51,52.  John  4.  4.-h  Lc».I3.  46.-i  Lev,  11  g.St  14.  2.  Mall. 
8  4.  Ch.  5.l4.-k  .Mm.  9.ia     M»rk5.34.&  lO.K.  Ch.7,  6n.&8.  iS.  St.  18.  42. 


Stipulated  reward,  which  is  considered  as  being  equal  in  value 
to  all  the  service  that  he  can  perform. 

10.  We  are  unprojilable  servants]  This  te.xt  has  often  been 
produced,  to  prove  that  no  man  can  live  without  committing 
sin  against  God.  But  let  it  be  observed,  the  text  says,  wn- 
p'-nfitahle  ficrvants,  not  sin/iil  servants.  If  tliis  text  could  be 
fairly  construed  to  countenance  sinful  imperfection,  it  would 
be  easy  to  demonstrate,  that  there  is  not  one  of  the  spirits  of 
just  men  made  perfect,  in  paradise,  nor  a  ministering  angel 
at  the  throne  of  God,  but  is  sinfully  imperfect :  for  none  of 
these  can  work  righteousness  in  the  smallest  degree,  beyond 
those  powers  which  God  has  given  them :  and  justice  and 
equity  require,  that  they  should  exert  those  powers  to  the  ut- 
termost in  the  service  of  their  Maker ;  and  after  having  acted 
thus,  it  may  be  justly  said,  tliet/  have,  done  onlij  what  it  was 
their  duty  tu  do.  The  nature  oif  God  is  illimitable,  and  all  the 
attributes  of  that  nature  are  infinitely  glorious  :  they  cannot 
be  lessened  by  the  transgressions  of  his  creatures,  nor  can 
they  be  increa.;ed  by  the  uninterrupted  eternal  obedience,  and 
unceasing  halUlujahs,  of  all  ths  intelligent  creatures  that  peo- 
ple the  whole  vortex  of  nature.  When  ages,  beyond  the  pow- 
er of  arithmetic  to  sum  up,  have  elapsed,  it  may  be  said  of 
the  most  pure  and  perfect  creatures,  "V'eare  unprofitable  ser- 
vanL^."  Ye  have  derived  your  being  from  the  infinite  fountain 
of  life  ;  Ye  are  upheld  by  the  continued  energy  of  the  Al- 
mighty ;  His  glories  are  infinite  and  eternal,  and  your  obedi- 
ence  and  services,  however  excellent  In  themselves,  and  pro- 
fitable to  you,  have  added  nothing,  and  can  add  nothing,  to  the 
absolute  excellencies  and  glories  of  your  God. 

11.  He  passed  through  the  midst  of  Samaria,  and  Galilee.] 
He  first  went  through  Galilee,  whence  he  set  out  on  his  jour- 
ney ;  and  then  throush  Samarifi,  of  which  mention  is  made, 
chap.  ix.  51,  52.  All  who  went  from  Galilee  to  Jerusalem, 
must  have  necessarily  passed  through  Samaria,  unless  they 
had  gone  to  the  westward,  a  very  great  way  about.  There- 
fore John  tells  us,  chap.  iv.  4.  that  when  Jesus  left  Judea  to 
go  into  Galilee,  it  icas  necessary  for  him  to  pass  through  Sa- 
tnaria  ;  for  this  plain  reason,  because  it  was  tlie  only  proper 
road.  "It  is  likely  that  our  Lord  set  out  fiom  Capernaum, 
travei-sed  the  remaining  villages  of  Galilee  as  far  as  Samaria  : 
and  then  passed  through  tlie  small  country  of  Samaria  : 
preaching  and  teaching  every  where,  and  cuiing  the  diseased 
as  usual."     C'almet. 

12.  Ten — lepers]  Concerning  the  leprosy,  see  the  note  on 
Malt.  viii.  2.  and  on  Levit.  xiii.  and  xiv. 

Which  stood  afar  off.]  They  kept  at  a  distance,  because 
forbidden  by  law  and  custom  to  come  near  to  those  who  were 
Bound,  for  fear  of  infecting  them.  See  Levit.  xiii.  46.  Numb. 
v.  2.  2  Kings  XV.  .5. 

13.  They  lifted  xip  their  roire.5]  They  cried  with  one  accord — 
they  were  all  equally  necessitous,  and  there  was  but  one  voice 
among  them  all,  though  ten  were  engaged  in  crying  at  the  same 
time.  As  they  were  companions  in  suffering,  they  were  also 
companions  in  prayer.  Prayer  should  be  strong  and  earnest, 
when  the  disease  is  great  and  inveterate.  Sin  is  the  worst  of 
all  leprosies  :  it  not  only  separates  those  to  whom  it  cleaves 
from  the  righteous,  but  it  separates  them  from  God  ;  and  no- 
thing but  the  pitying  heart  and  powerful  hand  of  Christ  Je- 
sus, can  set  any  soul  free  from  it. 

14.  ShoiB  yourselves  unto  lite  priests]  According  to  the  di- 
rection, Lev.  xiii.  2,  &c.  xiv.  2,  &c.  Our  Lord  intended  that 
their  cure  should  be  received  by  faith ;  they  depended  on  his 
goodness  and  power,  and  Uiough  they  hail  no  promise,  yet 
they  went  at  his  command  to  do  that  which  those  only  were 
required  by  the  law  to  do,  who  were  already  healed. 

^  And — as  they  went]  In  this  spirit  of  implicit  faith;  they 
were  cleansed.  God  highly  honours  this  kind  of  faith,  and 
makes  it  the  instniment  in  his  hand  of  working  many  mira- 
cles. He  wtio  will  not  believe,  till  he  receives  what  he  calls  a 
reason  fur  it,  is  never  likely  to  get  his  soul  saved.  The  high- 
est, the  most  sovereign  reason  that  can  be  given  for  believing. 
Is,  that  God  has  commanded  it. 

15.  One  of  them,  when  he  saw  that  he  was  healed,  &c.]  It 
se&ms  that  he  did  not  wail  to  go  first  to  the  priest,  but  turned 


19  k  And  he  said  unto  him,  Arise,  go  thy  way  ;  thy  faith  hath 
made  thee  whole. 

20  1'  And  when  he  was  demanded  of  the  Pharisees,  when  the 
kingdom  of  God  should  come,  he  answered  them  and  said, 
Tlie  kingdom  of  God  cometh  not '  with  observation  : 

21  ■"  Neither  shall  they  say,  Lo  here  !  or,  lo  there  !  for,  b»- 
hold,  "^  the  kingdom  of  tiod  is  "  within  you. 

22 II  And  he  said  unto  the  disciples,  p  The  days  will  come, 
when  ye  shall  desire  losee  one  of  the  days  of  the  Son  of  man, 
and  ve  shall  not  see  it. 

23  ^  And  they  shall  say  to  you.  See  here^  or  see  there  ;  go 
not  after  them,  nor  follow  them. 

34  '  For  as  the  lightning,  that  lighteneth  out  of  the  one  part 
under  heaven,  shinelh  unto  the  other  pari  under  heaven  :  so 
shall  also  the  Son  of  man  be  in  his  day. 

25  '  But  fii-st  must  he  suffer  many  things,  and  be  rejected  of 
this  generation. 

26  '  And  as  it  was  in  the  days  of  Noe,  so  shall  it  be  also  in  the 
days  of  the  Son  of  man. 

27  They  did  eat,  they  drank,  they  married  wives,  they  wer« 

1  Or,  wiih  oiilwarrl  show.— m  Ver.  23.— n  Rom  14  17.— o  Or,  amone  you.  John 
l.ac.— pSpc.Mau,9  15.  John  17.12.— q  Mall, 24.  23.  Mark  13.21.  Ch.2l  S.— r  Mmt. 
24.  27.— 3  Mark  8.  31.  Jc  9.31.  &  10.  33.    Ch.  9.  22.— I  Oen.  7.     Malt.  24.  37. 


immediately  back,  and  gave  public  praise  to  the  kind  hand 
from  which  he  had  received  his  cure. 

16.  He  was  a  Samaritan]  One  who  professed  a  very  cor- 
rupt religion  ;  and  from  whom  much  less  was  to  he  expected, 
than  from  the  other  nine,  who  probably  were  Jews. 

17.  Where  are  the  ni7ie  1]  Where  are  the  numbers  that 
from  time  to  time  have  been  converted  to  God  1  Are  they 
still  found  praising  him,  with  their  faces  on  the  dust,  as  they 
did  at  first"?'  Alas  !  how  many  are  turned  back  to  perdition! 
and  how  many  are  again  mingled  with  the  world  !  Reader  I 
art  thou  of  this  number  7 

18.  This  stranger.]  Often  God  receives  more  praise  and  af- 
fectionate obedience  from  those  who  had  long  lived  without 
his  knowledge  and  fear,  than  from  those  who  were  bred  up 
among  his  people,  and  who  profess  to  be  called  by  his  name. 
The  simple  reason  is,  Those  who  hare  much  forgiven  will 
love  much,  chap.  vii.  47. 

19.  Thy  faith  hath  made  thee  irhole.]  Thy  faith  hath  beea 
the  mean  of  receiving  that  influence,  by  which  thou  hast  been 
cleansed. 

39.  Cometh  not  with  observation]  With  scrupulous  observa- 
tion. That  this  is  the  proper  meaning  of  the  original,  ficra 
r:apaTrjpr]aecL>i,  KvPKE  and  others  have  amply  proved  from  the 
best  Greek  writers.  As  if  he  had  said,  "The  kingdom  of 
God,  the  glorious  religion  of  the  Messiah,  does  not  come  In 
such  a  way  as  to  be  discerned  only  by  sagacious  critics,  or  is 
only  to  be  seen  by  those  who  are  scrupulously  watching  for 
it ;  it  is  not  of  such  a  nature  as  to  be  confined  to  one  place,  so 
that  men  might  say  of  it,  behold,  it  is  only  here,  or  only  there, 
for  this  very  kingdom  of  God  is  publicly  revealed  ;  and  be- 
hold it  is  among  you  ;  I  proclaim  it  publicly,  and  work  those 
miracles  which  prove  that  the  kingdom  of  God  is  come  :  and 
none  of  these  things  are  done  in  a  corner. 

Dr.  Lightfoot  has  well  observed,  that  there  are  two  senses 
especially  in  which  the  phrase  "  kingdom  of  heaven"  is  to  bo 
imderstood.  1.  The  promulgation  and  establishment  of  the 
Christian  religion.  2.  The  total  overthrow  of  the  Jewish  po- 
lity. The  Jews  imagined  that  when  the  Messiah  should 
come,  he  would  destroy  the  Gentiles,  and  reign  gloriously 
over  the  Jews :  the  very  reverse  of  this  our  Lord  intimates 
should  be  the  case.  He  was  about  to  destroy  the  whole  Jew- 
ish polity,  and  reign  gloriously  among  the  Gentiles.  Hence 
he  mentions  the  case  of  the  general  deluge,  and  the  destruc- 
tion of  Sodom  and  Gomorrha.  As  if  he  had  said,  "  the  com- 
ing of  this  kingdom  shall  be  as  fatal  to  you  as  the  deluge  was 
to  the  old  worfd  :  and  as  the  fire  and  brimstone  from  heaven 
were  to  Sodom  and  Gomorrha."  Our  Lord  states,  that  this 
kingdom  of  heaven  was  within  them,  i.  e.  that  they  them- 
selves should  be  the  scene  of  these  desolations,  as  thiough 
their  disobedience  and  rebellion,  they  possessed  the  seeds  of 
these  judgments.     See  on  Matt.  iii.  2. 

21.  Lo  here!  or,  lo  there  !]  Perhaps  those  Pharisees  thought, 
that  the  Messiah  was  kept  secret,  in  some  private  place,  known 
only  to  some  of  their  rulers  ;  and  that  by  and  by  he  should  be 
proclaimed  in  a  similar  way  to  that  in  which  Joash  was  by 
Jehoiada  the  priest.     See  the  account,  2  Chron.  xxlii.  1— H. 

22.  When  ye  shall  desire  to  see  one  of  the  days]  As  it  was 
our  Lord's  constant  custom  to  support  and  comfort  the  minds 
of  his  disciples,  we  cannot  suppose  that  he  intimates  here 
that  they  shall  be  left  destitute  of  those  blessings  necessary 
for  their  support  in  a  day  of  trial.  When  he  says,  ye  shalt 
desire  to  see  one  of  the  days  of  the  Son  of  man,  he  either 
means,  ye  of  this  nation,  ye  Jews,  and  addresses  his  disciples 
as  if  they  should  bear  witness  to  the  truth  of  the  declaration; 
intimatinglhat  hea.vy  calamities  were  about  to  fall  upon  them ; 
and  that  they  should  desire  in  rain  to  have  those  opportuni- 
ties of  returning  to  God  which  now  they  rejected ;  or  he 
means  that  such  should  the  distressed  state  of  this  people  be, 
that  the  disciples  would  through  pity  and  tenderness  desire 
the  removal  of  those  punishments  from  them  ;  which  could 
not  be  removed,  because  the  cup  of  their  iniquity  was  full. 
But  the  former  is  more  likclv  to  be  the  sense  of  the  place. 

23.  And  they  shall  say]  Or,  And  if  they  shall  tay.  Two 
MSS.,  the  Syriac  and  Armenian,  have  (ay,  a. 

229 


The  parable  of  the ST.  LUKE. 

given  in  marriage,  until  the  day  that  Noe  entered  into  the  ark, 
and  the  flood  came,  and  destroyed  thcni  all. 

28  "Likewise  also  as  it  was  in  the  days  of  Lot:  they  did 
eat,  thev  drank,  they  bought,  they  sold,  they  planted,  they 
budded ";  ,^   ,         .        .     ^ 

29  But  V  the  same  day  that  Lot  v/ont  out  of  Sodom,  it  rained 
fire  and  brimstone  fioiii  heaven,  and  destroyed  them  all. 

30  Even  thus  shall  it  be  in  the  day  when  the  Son  ot  man  "  is 
revealed.  ,      ,  , 

31  In  tliat  day,  he  "  which  shall  be  upon  the  housetop,  and 
his  stuff  in  the  house,  let  him  not  come  down  to  take  it  away : 
and  he  that  is  in  tlie  field,  let  him  likewise  nut  retui-n  back. 


importunate  widme. 


See  here]  KM.,  sixteen  otliers,  and  the  latter  Syriae,  have 
0  xpioToj-,  behold,  the  Christ  is  here.  This  is  undoubtedly  the 
meaning  of  the  place.     See  on  Matt.  xxiv,.  23. 

'Jl.  As  the  lightning,  that  lighteneth]  See  this  particularly 
explained,  Matt.  xxiv.  27,  28. 

25.  But  first  must  he  suffer  manrj  things]  As  the  cup  of  the 
iniquity  of  this  people  shall  not  be  full,  till  they  liave  finally 
rejected  and  crucified  the  Lord  of  life  and  gloi-y  :  so  this  de- 
solation cannot  take  place  till  after  my  death. 

26.  As  it  iBas  in  the  days  of  Noe]  Sec  on  Watt.  xxiv.  38. 

27.  The.ij  did  eat,  the-y  'drank,  &c.]  They  spent  their  whole 
lives  in  reference  to  this  world  ;  and  made  no  sort  of  provi- 
sion for  their  immortal  souls.  So  it  was  when  llie  Romans 
came  to  destroy  Jndea;  there  was  a  universal  carelessness, 
and  no  one  seemed  to  regard  the  warnings  given  by  tlie  Son 
of  God. 

29.  It  rained  fire  and  brimstone]  Instead  of  it  rained  ; 
Gen.  xix.  24.  justifies  the  insertion  of  the  pronoun  he,  as  im- 
plied in  tlie  verb  clipili. ;  for  it  is  tlieresaid  tliat  Jeliovah  rain- 
ed fire  and  brimstone  from  Jehovah  out  of  heaven. 

Si.  He  which  shall  be  upon  the  housetop]  See  this  explained 
on  Matt.  xxiv.  17. 

.32.  Remember  Lot's  wife.]  Relinquish  every  thing,  rather 
than  lose  your  souls.     S'li'e  looked  back.  Gen.  xix.  2G.  probably 


32  ^  Remember  Lot's  wife. 

33  "^  Whosoever  shall  seek  to  save  his  life  shall  lose  it;  and 
whosoever  shall  lose  his  life  shall  preserve  it. 

34  'I  tell  you,  in  tliat  night  there  shall  be  two  men  in  one 
bed  ;  the  one  shall  be  taken,  and  the  other  shall  be  left. 

35  Two  women  shall  be  grinding  together,  the  one  shall  be 
taken,  aiid  the  other  left. 

3B  [1)  Two  men  shall  be  in  the  field;  the  one  shall  be  taken, 
and  the  other  left.] 

37  And  tliey  answered  and  said  unto  him,  '  Wliere,  I-ord  1 
And  he  said  unto  Ihem,  Wheresoever  the  body  is,  thither  will 
the  eagles  be  gathered  together. 

uMail  2440,41.  1  Thess  4.17 —b  This  3Gth  verse  is  wanting  in  nio3I  of  ihe  Grrtk 
copies.— c  Job  L>9.  30.     Mall.  24.  28. 


she  turned  back  also  to  carry  some  of  her  goods  away  ;  for  so 
much  tlie  preceding  verse  seems  to  intimate  ;  and  became  a 
monument  of  the  divine  displeasure,  and  of  her  own  folly  and 
sin.  It  is  a  proof  that  we  have  loved  with  a  criminal  atii?c- 
tion,  that  which  we  leave  with  grief  and  anxiety,  though 
commanded  by  the  Lord  to  abandon  it. 

33.  Whosoever  shall  seek  to  save  his  life]  These,  or  similar 
words,  were  spoken  on  another  occasion.  See  on  Matt.  x.  39. 
xvi.  25,  20. 

34  and  36.  On  the  subject  of  these  verses,  see  Matt.  xxiv. 
40,41.  The  36tli  verse  is,  without  doubt,  an  interpolation: 
see  the  margin.  It  was  probably  borrowed  from  Mall. 
xxiv.  40. 

37.  Where,  Lord?]  In  what  place  shall  all  these  dreadful 
evils  fall  7  The  answer  our  Lord  gives  in  a  figure ;  the  appli- 
cation of  which  they  are  to  make  themselves.  Where  the 
dead  carcass  is,  there  will  he  the  birds  of  prey — where  the  si>i 
is,  there  will  the  punishment  be.  See  on  Matt.  xxiv.  28.  The 
following  chapter  seems  to  be  a  continuation  of  this  discourse  : 
at  least  it  is  likely  they  were  spoken  on  tlie  same  occasion. 
Both  contain  truths  which  the  reader  should  carefully  pon- 
der, and  receive  in  the  spirit  of  prayer  and  faith  ;  that  he  may 
not  come  into  the  same  condemnation,  into  wliich  these  have 
fallen. 


CHAPTER  XVIII. 

The  parable  of  the  importunate  widow,  1 — 8.  Of  the  Pharisee  and  the  publican,  9—14.  Infants  brought  to  Christ,  \^ — 17. 
'I'iie  ruler  wlw  irished  to  know  how  lie  might  inherit  eternal  life,  18 — 23.  Uur  Lord's  refections  on  his  case,  24 — 27.  Mini/ 
they  shall  receive  ^nho  follow  Christ,  28 — 30.  He  foretels  his  approaching  passion  and  death,  31 — 34.  He  restores  a  blind 
man  to  sight  at  Jericho,  3.5—43.     [A.  M.  4033.     A.  D.  29.     An  Olynip.  CCII.  1.]. 

5  '''  Yet  because  this  widow  troubleth  me,  1  will  avenge  her, 


AND  he  spake  a  parable  unto  them  to  this  end,  that  men 
ought  "^  always  (opray,  and  not  to  faint; 

2  Saying,  Tliero  w.is  bin  a  city  a  judge,  Vifhicli  feared  not  God, 
neither  regarded  man  : 

3  And  there  was  a  widow  in  that  city ;  and  she  came  unto 
him,  saying.  Avenge  me  of  mine  adversary. 

4  And  he  would  not  for  a  while  ;  but  afterward,  he  said  within 
himself.  Though  1  fear  not  God,  nor  regard  man  ; 

arhai,.U.5.&SI.30.    Rom. 12.1-7.    Eph.G.IS.  Col. 4. 2.   lTl.cs3..5.17.-b  Gr,  in  n 


NOTES. — Verse  1.  Men  ought  always  to  pray]  Therefore 
the  plain  meaning  and  moral  of  the  parable  are  evident:  viz. 
that  as  afflictions  and  desolations  were  coming  on  the  land, 
and  tliey  should  have  need  of  much  patience  and  continual 
fortitude,  and  the  constant  influence  and  protection  of  the 
Almighty  ;  therefore  they  should  be  instant  in  prayer.  It 
states  further,  that  men  should  never  cease  pray ing  for  that, 
the  necessity  of  which  God  has  giveti  them  to  feel,  till  they 
receive  a  full  answer  to  their  prayers.  No  other  meaning 
need  be  searched  for  in  this  parable  :  St.  Luke,  who  perfectly 
knew  his  master's  meaning,  has  explained  it  as  above. 

2.  Aju.dge,  ichichfeared  twt  God,  neither  regarded  man] 
It  is  no  wonder  that  our  Lord  calls  this  person  an  uyirighteous 
judge,  ver.  G.  No  person  is  worthy  to  be  put  in  the  sacred 
ofnce  of  a  judge,  who  does  not  deeply  fear  God,  and  tenderly 
rci-pect  i;is  fellow-creatures.  Because  this  pprf  on  feared  not 
God,  he  paid  no  attention  to  the  calls  of  justice  ;  and  because 
he  respected  not  man,  he  was  unmoved  at  the  complaint  of 
the  widow.  Eve  namong  the  heathens,  this  was  the  character 
of  a  man  totally  abandoned  to  all  evij.  So  Dion  Cassius  says 
of  Vit-'llius,  that  he  neither  regarded  gods  nor  men — ovtc 
rojv  ai/^piJirtov,  ovrc  riov  $:uini  €<l>pnvTt!i,tv. 

3.  Avenge  me  of  mine  adversary.]  The  original,  tK(]tKr)aov 
/(£  a-o  Tov  avrtiiKtv  (lov,  had  bettnr  be  translated,  do  me  jus- 
tice against,  or  vindicate  me  from  my  adversary.  If  the  wo- 
man had  i-nme  to  get  revenge,  as  our  common  translation  in- 
timates, I  think  our  blessed  Lord  would  never  have  permitted 
her  to  have  the  honour  of  a  place  in  the  sabred  records.  She 
desired  to  have  j«.5(/ce,  and  that  only  ;  and  by  her  importu- 
Tiity  she  got  that  which  the  unrighteous  judge  had  no  incli- 
nalion  to  give,  but  merely  for  his  oten  ease. 

4.  He  said  within  himself]  How  many  actions  which  ajipear 
good,  have  neith.-r  the  love  of  God  nor  that  of  our  neighbour, 
but  only  self-love  of  the  basest  kind,  for  their  principle  and 
motive. 

5.  She  weary  me]  'XirMwiagrj  iic,  stun  me.  A  metaphor  ta- 
ken from  boxers,  who  bruise  each  other,  and  by  beating  each 
other  about  the  face,  blacken  tlie  eyes.     See  1  Cor.  ix.  27. 

6.  Hear  what  the  unjust  judge  saith.]  Our  blessed  Lord  in- 
timates that  we  should  reason  thus  with  ourselves  :  "  If  a 
person  of  such  an   infamous  character  as  this  judge  was, 

230 


lest  by  her  continual  coming  she  weary  me. 

6  And  the  Lord  said,  Hear  what  the  unjust  judge  saith. 

7  And  <i  shall  not  God  avenge  his  own  eUv.t,  which  cry  day 
and  night  un'o  him,  though  he  bear  long  with  theml 

8  I  tell  you  "  that  ho  will  avenge  them  speedily.  Nevertheless 
when  tlie  Son  of  man  conieth,  shall  he  find  faith  on  the  earth  1 

9  T!  And  he  spake  this  parable  unto  certain  f  which  trusted  in 

c  Chaptei- 11.  S.— d  Kev.  6.  10.— e  Hebrews  10.  37.  3  Pcier  3.8,  S.—f  Chapter  10.  e?. 
£i  lii   l.'i. 


could  yield  to  the  pressing  and  continual  solicitations  of  a  po.or 
widow,  for  whom  he  felt  nothing  but  contempt;  how  much 
more  ready  must  God  be,  who  is  infinitely  good  and  merciful, 
mid  who  loves  his  creatures  in  the  tendercst  manner,  to  give 
his  utmost  salvation  to  all  them  who  diligently  seek  it." 

7.  And  shall  not  God  avenge  his  own  elect]  And  will  not 
God  the  righteous  Judge  do  justice  for  his  chosen  ?  Probably 
this  may  refer  to  the  cruel  usage  which  his  disciples  had  met 
with,  and  were  still  receiving,  from  the  disobedient  and  un- 
believing Jews  ;  and  which  should  be  finally  visiied  upon 
them  in  the  destruction  of  their  city,  and  the  calamities  which 
should  follow.  But  we  may  consider  the  te.xt  as  having  a 
more  fxtensive  meaning.  As  God  has  graciously  promised 
to  give  salvation  to  every  soul  th::t  comes  unto  him  through 
his  Son,  and  has  put  his  Spirit  in  their  hearts,  inducmg 
tViem  to  cry  unto  him  incessantly  for  it :  the  goodness  of  his 
nature  and  l\\e  promise  of  his  grace,  bind  him  to  hear  tlio 
prayers  they  offer  unto  him,  and  to  grant  tliem  all  that  salva- 
tion which  hehasled  them  by  his  promise  and  Spirit  to  request. 
Which  cry  day  and  night  unto  lam,  &c.]  This  is  a  genuine 
characteristic  of  the  true  elect,  or  disciples  of  Christ.  They 
feel  they  have  neither  light,  power,  nor  goodness,  bin  as  they 
receive  them  from  him  ;  and  as  he  is  the  desire  of  their  soul, 
they  incessantly  seek  that  they  may  be  uphold  and  saved  by 
him. 

Though  he  bear  long  itith  them?]  Rather,  and  he  is 
cornpassionate  towards  them,  and  consequently  not  at  all 
like  to  the  unrighteous  judge.  Instead  of  fiaKpoBviiow,  and  bt 
long-suffering,  as  in  ouV  translation,  I  read  naxpuOvftti,  he  is 
compassionate,  which  reading  is  supported  by  ABDI  (l.  an4 
several  others.  The'  reason  which  our  Lord  gives  for  the  suc- 
cess of  his  chosen,  is.  1.  7'hey  cry  u.yito  him  day  and  night. 
2.  He  is  compassionate  towards  them.  In  consequence  of  the- 
first,  they  might  expect  justice  even  from  an  unrighteous 
judge:  and  in  consequence  of  the  second,  they  are  sure  of 
salvation,  because  they  ask  it  from  that  God,  who  is  towards 
them  a  Father  of  eternal  love  and  compassion.  There  v.-a« 
little  reason  to  expect  justice  from  the  unrighteous  judge  :  1. 
Because  he  was  unrighteotis :  and,  2.  Because  he  had  no  re- 
spect for  man  :  no,  not  even  for  a  poor  desolate  widow.  But 
there  is  all  the  reason  under  heaven  to  expect  mercy  from 


The  parable  of  the 


CHAPTER  XVIII. 


Pharisee  and  publican. 


themselves  s  that  they  were  righteous,  and  Ucspised  others  : 

10  Two  men  went  up  into  the  temple  to  pniy ;  the  one  a  Pha- 
risee, and  the  other  a  publican. 

11  The  Pharisee  h  stood  and  prayed  thus  with  himself,  '  God, 
I  thank  thee,  that  I  am  not  as  other  men  are,  extortioners,  un- 
'ust,  adulterers,  or  even  as  this  puhlican. 

12  I  fast  twice  in  the  week,  I  f-ive  tithes  of  all  that  I  possess. 

t  Or,  1(5  hein;  riu-hlcous.-h  Psa.  135.  2.     Ch.lO.aS.Si  IC.  15. -i  Issiali  I.  ir>.  t  5S. 


God;  1.  Because  he  is  rig/ileous,  and  he  lias  promised  it;  and 
2.  Because  lie  is  compasdionaie  towards  his  creatures:  being 
ever  prone  to  give  more  than  the  most  enlarged  heart  can  re- 
quest of  him.  Every  reader  must  perceive  tlml  the  common 
translation  is  so  embarrassed  as  to  be  almost  unintelligible  ! 
while  that  in  tliis  note,  from  the  above  authorities,  is  as  ))lain 
as  possible,  and  shows  this  beautiful  parable  to  be  one  of  the 
most  invaluable  pieces  in  the  word  of  God. 

8.  Ife  will  iiveiige  them  speeclily]  Or,  he  irll!  do  them  justice 
spccdily—ci/  Tu\£i,  instanllij,  in  a  trice.  1.  Because  he  has 
promised  it;  and,  2.  Because  he  is  inclined  lodo  it. 

When  the  Son  n/'  man  comelh]  To  require  the  produce  of 
the  seed  of  the  kingdom  sown  among  this  people. 

Shcdl  he  find  ftiith  on  theeaith  '!\  Or  rKther,  shallhe  find 
fulrlilij  in  M/.v  land  >  Shall  he  find  that  the  f  i!  has  brought  forth 
a  iiarve.st  p«>])ortioiied  to  the  culture  best'iwed  on  it  1  No! 
And  tjierefore  he  destroyed  that  land. 

9.  Dcspixcd]  E'^nvOcjovi'TOi,  di<tdained.  innde  nothing  of 
others,  treated  them  irith  sovereign  contempt.  Our  I.oid 
grants  that  the  Pharisees  made  clean  the  outside;  but  al.is ; 
what  pride,  vain-glory,  and  contempt  for  others,  were  lodged 
within. 

10.  A  Phari.tee]  For  a  description  of  the  Pharisees  and 
tlicirtenets,  sec  on  Malt.  xvi.  1. 

Publican]  Sec  an  account  of  tliese  on  Matt.  v.  46.  Both 
these  persons  irent  to  the  temple  to  pray,  i.  e.  to  worship  God  : 
they  were  probably  both  Jeirs,  and  felt  themselves  led  by  dif- 
ferent i:iiitives  to  attend  at  the  temple,  at  the  hour  of  prayer  ; 
the  one  to  return  thanks  for  the  mercies  he  had  received  ;  the 
other  to  implore  that  grace  which  alone  could  redeem  liim 
from  his  sins. 

11.  Stood  and  prayed  tlius  irithhimself]  Or,  stood  hy  him- 
tef  and  prayed,  as  some  would  translate  the  words.  lie  pro- 
bably snppo.sed  it  disgraceful  to  ajipear  to  have  any  connex- 
ion with  this  penitent  publican  :  tlierefore  his  conduct  seemed 
to  say,  '-stand  by  tliynelf;  lam  more  holy  than  thou."  He 
seems  r.ot  only  to  have  stood  by  himself,  but  also  to  have 
prayed  by  hitns-.lf ;  neither  associating  in  person  nor  in  peti- 
tions with  his  poor  guilty  neighbour. 

Oud,  I  thank  thee,  &c.]  In  Matt.  v.  20.  our  Lord  says,  Un- 
less your  righteonsness  abnu.i.l  i.iore  tiian  that  of  t/te  scribes 
and  Pharisees,  ye  shall  not  enter  into  the  kingdom  of  God  : 
see  tlie  note  there.  Now,  the  righteousness  of  the  scribes  and 
Pharisees,  is  described  here  by  a  Pharisee  himself.  We  find 
it  was  tiro-fold  :  1.  It  consisted  in  doing  no  harm  to  others.  2. 
In  attending  air  the  ordinances  of  God,  then  established  in  the 
Jewisli  economy  ;  and  in  tliese  things  lliey  were  not  like  other 
men  ;  the  bulk  of  the  inhabitants  of  the  land,  paying  little  or 
no  attention  t»;  them.  That  the  Pharisees  were  in  their  ori- 
gin, a  pure  and  holy  people,  can  admit  of  little  doubt :  hut  that 
they  had  awfully  degenerated  before  our  Lord's  time,  is  suffi- 
cienlly  evident.'  They  had  lost  the  spirit  of  their  institution  ; 
and  retained  nothing  else  than  its  external  ic^u/a^'u^is.  See 
on  Matl.  xvi.  1. 

1.  Thi.«  Pharisee  did  no  harm  to  others — 1  am  not  rapcious, 
Dor  unjust,  nor  an  adulterer.  I  seize  no  man's  properly 
through  false  pretences.  I  take  the  advantage  of  no  man's 
Ignorance  in  buying  or  selling.  I  avoid  every  species  of  un- 
rleanness.  In  a  word,  1  doto  others  as  I  wish  them  to  do  to  me. 
How  many  of  those  called  Chiistians,  are  not  half  as  good 
ns  this  Pharisee  !  and  yet,  Ae  was  far  from  the  kingdom  of  God. 

2.  He  obsei-ved  the  ordinances  of  religion —  J  fust  ttcice  in 
the  tcee.k.  The  Jewish  days  of  fasting  in  each  week,  were 
the  second  and  fflh  ;  what  we  call  Monday  and  Tliurs- 
day.  These  were  instituted  in  remembrance  of  Moses's  going 
Uj)  to  the  Mount  to  receive  the  law,  which  they  suppose  to 
have  been  on  the  .fifth  day ;  and  of  his  descent,  after  he  had 
received  the;  iw-o'  tables,  which  they  suppose  was  on  the 
second  day  of  the  week. 

12.  I  give  tithes  of  all  that  Tpossess.]  Or,  o/"  all  I  acquire, 
KTCjftat.  Raphelius  has  well  observed,  that  this  verb  in  the 
present  tense  signifies  to  acquire — in  the  pretci  to  possess: 
thePharisee's  meaningseemstobe,  "As  fastas  Igain  any  thing, 
1  give  the  tenth  part  of  it  to  the  house  of  God  and  to  the  poor." 
Those  who  dedicate  a  certain  part  of  their  earnings  to  the  Lord, 
Bhonid  never  let  it  rest  with  themselves,  lest  posseiision  should 
produce  covetousness.  This  was  the  Pharisee's  righteousness, 
and  the  ground  on  which  he  builded  his  hope  of  final  salva- 
tion. That  the  Pharisees  had  a  strong  opinion  of  their  own 
i-ighteousness,  the  following  history  will  prove  : 

"  Rabbi  Simeon,  the  son  of  .lochai,  said  :  The  whole  world 
is  not  worth  thirty  righteous  persons,  such  as  our  father  .\bra- 
ham.  If  there  were  only  thirty  righteous  pei-sons  in  the 
world,  I  and  my  son  should  make  two  of  them  :  and  if  there 
were  but  twenty,  I  and  my  son  would  be  of  the  number:  and 
If  there  were  b\it  ten,  I  and  my  son  would  be  of  the  number: 
and  if  there  were  but  five,  I  and  my  son  would  be  of  the  five  : 
and  if  there  were  but  tvo,  I  and  my  son  would  be  those  two :  and 


13  And  the  publican,  standing  afar  ofT,  would  not  lift  up  so 
much  as /lis  eyes  unto  heaven,  but  smote  upon  his  brca;-;!,  say- 
ing, God  be  merciful  to  me  a  sinner. 

14  I  tell  you,  this  man  went  down  to  his  house  justified  rather 
than  the  other :  ^  for  every  one  that  exalteth  himself  shall  be 
abased;  and  he  that  huinbleth  himself  shall  be  exalted. 

1.0  i:  1  And  they  brought  unto  him  also  Infants,  that  he  would 

k.Iol.3J  vs.  .Mmi.  23.  12.  Ch.  14.  U.  JoincM.n.  1  Pet.  5.  ;.,  C.-i  .Man.  lO.U 
M^rk  in,  11. 

if  there  were  but  one,  myself  should  be  that  one."  lierishith 
Itabba,  s.  sb.  fol.  34.  This  is  a  genuine  specimen  of  Pharisaic 
pride.  No  wonder  that  our  Lord  accused  tliese  of  pride  and 
vainglory:  they  were  far  from  liumility,  and  consequently 
far  from  righteousness. 

13.  The  pubticun,  standing  afar  off]  Not  because  he  was  a 
heathen,  and  dared  not  approach  tne  holy  place ;  (for  it  is 
likely  he  wa^  r/  Jew.-yhwl  because  he  was  a  true  prniicnt, 
and  felt  liimself  ulterly  unworthy  to  appear  bi-fore  God. 

Would  not  lift  vp — Irs  eyes]  'Holding  down  the  head  with 
the  eyes  fixed  upon  the  earth,  was,  1.  A  sign  of  deej)  distrcsa. 
2.  Of  a  coiiscioii.-sness  and  confession  of  guilt.  And,  3.  It 
was  the  very  posture  that  the  .lewish  rabbins  required  in 
tlios;  who  prayed  to  God.  See  Ezra  ix.  6.  and  JMishnu.  in  He- 
rucuth,  chii)).  v.  and  Kypkt's  note  here.  So  the  PharLsce  ap« 
pears  to  have  forgotten  one  of  his  own  precepbj. 

But  smote  upon  his  breast]  Smiling  the  breast  wa.<!  a  token 
of  excessive  grief,  commonly  practised  in  all  nations.  It 
secmsto  intimate  a  desire  in  the  penitent,  to  yyii/n'sA  [hat  heart. 
through  the  evil  propensities  of  which  the  sin  depl.ired  li:vl 
been  comniitt'd.  It  is  still  used  among  the  Roman  Catholics 
in  their  general  confessions. 

God  be  merciful  to  me]  'lAac-Jijn  /loi — he  propitious  towaria 
me  through  sacrifice — or,  let  an  atonement  be  made  for  me. 
I  ain  a  sinner,  and  cannot  be  saved  but  in  this  way.  Tiie 
Greek  word  iXacKu,  or,  IXuaxonat,  often  signifies  to  make  ex- 
piation for  sin ;  and  is  used  by  the  Septuagint,  Psal.  Ixv.  4. 
Ixxviii.  38.  Ixxix.  9.  for  iB3  kipper,  he  made  an  atonement. 
So  iXaufioi,  a  propitiation,  is  used  by  the  same,  for  riNanc/io- 
taah,  a  sacrifice  for  sin,  Ezek.  xliv.  27.  and  \>.a<jTTipiui;  the 
'mercy-seat,  is,  in  the  above  version,  the  translation  of  niD3 
kapporeth,  the  lid  of  tlie  ark  of  the  covenant,  on  and  before 
which  the  blood  of  the  expiatory  victim  was  sprinkled,  on  the 
great  day  of  atonement.  The  \  erb  is  used  in  exactly  the 
same  sense  by  the  best  Greek  writers.  The  following  from 
Herodotus,  lib.  i.  p.  19.  edit.  Gale,  is  full  in  point.  Ovatrim 
fUyaXn<^'  Tov  cv  AcX(poiat  Seov  lAAXKETO.  Cra^sus  ujtpea- 
sed,  or  made  an  atonement  to  the  Delphic  god  by  immense 
sacrifices.  We  see  then,  at  once,  the  rea.^on  why  our  blessed 
Lord  said  that  the  tax-gatherer  leent  down  to  his  house  justi- 
fied rather  than  the  other:  he  sought  for  mercy  through  an 
atonement  for  sin,  which  was  the  only  way  in  which  God  had, 
Iroin  the  beginning,  purposed  to  save  sinnei-s.  As  the  Phari- 
see depended  on  tiis  doing  no  harm,  and  observing  the  ordi- 
nances of  religion,  for  his  acceptance  with  God  ;  according 
to  the  economy  of  grace  and  justice,  he  must  be  rejected  : 
for  as  all  had  sinned,  and  come  short  of  the  glory  of  God,  and 
no  man  could  make  an  atonement  for  his  sins,  so  he  who  did 
not  take  refuge  in  that  which  God's  mercy  had  provided, 
must  be  excluded  from  the  kingdom  of  heaven.  This  was  no 
neic  doptrine: — it  was  the  doctrine  publicly  and  solemnly 
preached  by  every  sacrifice  offered  under  the  Jewish  law. 
Wit/iout  shedding  of  blood  there  is  no  remission,  was  the 
loud  and  constant  cry  of  the  whole  Mosaic  economy.  From 
this  we  may  see  what  it  is  to  have  a  righteousness  superior  to 
that  of  the  scribes  ami  Pharisees.  We  must  humble  ourselves 
before  God,  which  they  did  not:  we  must  take  refuge  in  th« 
blood  of  the  ci oss,  which  they  would  not:  and  be  vieek  and 
humble  of  heart,  which  they  were  not. 

Many  suppose,  that  the  Pharisees  thought  they  could  ac- 
qtiire  righteousness  of  ^/lei/we/rc*,  independently  of  God;  and 
that  they  did  not  depend  on  him  for  grace  or  p'ower;  but  let 
us  not  make  them  worse  than  they  were — fortius  is  disclaim- 
ed by  the  Pharisee  in  the  text,  who  attributes  rll  the  good  he 
had  to  God  :  O  God,  I  thank  thee,  that  I  am  not  as  otiurs — it 
isthouwho  hastniademe  todlfl'er.  But  thiswasnotsufncient: 
restraining  grace  mu.st  not  be  put  in  the  ulace  of  the  great 
atonement.  Guilt,  he  had  contracted— and  this  guilt  must  be 
blotted  out;  and  that  there  was  no  way  of  doing  this  but 
through  an  atonement,  the  whole  Jewish  law  declared.  See 
the  note  on  Malt.  v.  20. 

14.  Went  down  to  his  house  justified]  His  sin  blotted  out, 
and  himself  accepted. 

Rather  than  the  other]  U  ckcivo!:  that  is,  the  other  was  not 
accepted,  because  he  exalted  himself— he  made  use  of  the 
mercies  which  he  acknow  ledged  he  owed  to  God,  to  make 
claims  on  the  divine  approbation  ;  and  to  monopolize  the  sal- 
vation of  the  Most  High  !  Jle  was  abased,  because  he  vainly 
trusted  that  he  was  righteous,  and  depended  on  \vhat  he  had 
been  enabled  to  do  ;  and  looked  not  for  a  change  of  heart,  nor 
for  reconciliation  to  God.  It  is  a  strange  perversion  of  the 
human  mind,  to  attempt  to  make  God  otiv  debtor,  by  the  very 
blessings  which  his  mere  mercy  has  conferred  upon  us  !  It 
was  a  maxim  among  the  Jews,  that  whoever  brought  a  sacri- 
fice to  the  temple,  returned  justified.  But  our  Lord  shows, 
that  this  depended  on  the  state  of  mind— if  they  were  not 
humbled  under  a  sense  of  sin,  they  were  not  justified,  though 
thev  had  even  offered  a  sacrifice. 

231  - 


Account  of  the 


ST.  LUKE. 


conversion  of  Zaccheui. 


Joucli  them  :  but  when  his  disciples  saw  it,  they  rebuked  ihem. 

16  But  .lesus  called  them  tintn  him,  and  said,  Suffer  little 
.children  to  come  unto  me,  and  forbid  them  not :  for  "•  of  such 
is  the  kingdom  of  God. 

17  »  Verily  I  say  unto  you,  Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child,  shall  in  nowise  enter  therein. 

18  H  °  And  a  certain  ruler  asked  him,  saying,  Good  Master, 
what  shall  I  do  to  inherit  eternal  lifef 

19  And  .Jesus  said  unto  Iiim,  Why  callcst  thou  me  good?  none 
is  good,  save  one,  that  is,  God. 

20  Tiiou  knowcst  the  commaiidmcnLs,  p  Do  not  commit  adul- 
jtery.  Do  not  kill,  Uo  not  steal,  Uo  not  bear  false  wUness,  «  Ho- 
nour thy  father  and  tliy  mother. 

21  And  he  said.  All  these  have  I  kept  from  my  youth  up. 

22  Now  when  Jesus  heard  these  things,  he  said  unto  him.  Yet 
iackest  thou  one  thing:  'sell  all  that  thou  hast,  aijd  distribute 
unto  the  poor,  and  thou  shall  have  treasm-e  in  heaven  :  and 
/Come,  follow  me. 

23  And  wlien  he  heard  this,  he  wa.s  very  sorrowful :  for  he 
was  very  rich. 

24  IT  And  when  .Tesus  saw  that  he  was  very  sorrowful,  he  said, 
*  How  hardly  shall  Jhey  that  have  riches  enter  into  the  king- 
dom of  God ! 

25  For  it  is  easier  for  a  camel  to  go  through  a  needle's  eye, 
than  for  a  rich  man  to  enter  into  the  kingdom  of  God. 

26  And  they  that  heard  it  said.  Who  then  can  be  saved  f 

27  And  he  said, '  The  things  which  are  impossible  with  men, 
are  pos.sible  with  God. 

28  ^  "  Then  Teter  said,  Lo,  we  have  left  all,  and  followed  thee. 

29  And  he  said  unto  them.  Verily  I  eay  unto  you,  » There  is  no 
man  that  hath  left  house,  or  parents,  or  bretlu'en,  or  wife,  or 
.children,  for  the  kingdom  of  God's  sake, 

m  1  Cor.  14  'ffl.  1  Pel.  2.  S.-n  Mark  in.  15.-0  M«tt.  19  16.  Miirk  10.17.— r  Exod. 
80.12,16.  Deu  5.16—211.  Rom. 13.9. —q  Kph.6  2.  Col.Sail.- r  Malt.  6.1!1.  ':0.  &  19 
■ai.  lTjni.,C.I9-s  Prov.11,58.  MiiU  lS.a3.  .Mark  10.23.— t  .ler.SJ.l?.  Zech.  S.6. 
Mall.  19.  26.    Ch.i  37.— u  Malt.  19.  27. 


15 — 17.  They  brought  unto  Iiim  also  ivfants]  On  these  verses, 
the  reader  is  requested  to  consult  the  notes  on  Matt.  xix.  13, 
14.  and  on  Mark  x.  16. 

18—23.  A  certain  riiler]  See  the  case  of  this  person  largely 
explained  on  Matt.  xix.  16—22.  and  Mark  x.  21,  22. 

24.  How  )i(irdly  shall  they  that  have  riches,  &c.]  See  the 
notes  on  this  discourse  of  our  Loid,  on  Matt.  xix.  24 — 30.  and 
Mark  x.  30. 

25.  Il  is  easier  for  a  camel]  Instead  of  KaiiriXov,  a  camel,  S. 
and  four  other  M&S.  read  Ka/jtXov,  a  cable.  See  the  same  read- 
ing noticed  on  the  parallel  place.  Matt.  xix.  24. 

28.  We  have  left  all]  Our  trades,  our  houees,  and  families. 
The  reader  is  desired  to  consult  the  notes  on  Malt.  iv.  20.  xix. 

27,  &c. 

29.  That  hath  left  house  or  parents,  &c.]  See  on  Matt.  xix. 

28,  29.  and  Mark  x.  29,  30, 

Or  brethr.eit]  H  aieX^iag,  or  sisters,  is  added  by  the  Cod. 
Bezob,  and  some  others. 

.31.  Behold,  we  go  vp  to  Jerusalem]  See  the  notes  on  this 
discourse,  Matt.  xx.  17—19.  and  Mark  x.  32. 

33.  Ari.d  the  third  day  he  shall  rise  again.]  Sec  IIos,  vi,  2. 
and  let  the  reader  observe,  that  the  passage  should  be  read 
thus:  In, the  third  day  he  will  raise  him  up,  ("'Jap'')  and  we 
shall  liv.c  before  hi/n ;  his  resurrection  shall  be  the  pledge^ 
token,  and  cause  of  ours, 

34.  They  understood  no7ie  of  these  things]  Notwithstanding 
all  the  information  which  Christ  had  given  tliem  concerning 
this  awful  subject,  they  could  not  as  yet  fully  comprehend  how 
the  Messiah  should  suffer  ;  or  how  their  Master,  whose  power 
they  knew  was  unlimited,  should  permit  the  .lews  and  Gen- 
tiles to  torment  and  slay  him,  as  he  here  intimates  tliey 
would. 


30  w  Who  shall  not  receive  manifold  more  in  this  present 
time,  and  in  the  world  to  come  life  everlasting. 

31  H  "^  Then  he  took  unto  him  the  twelve,  and  said  unto  them, 
Behold,  we  go  up  to  Jerusalem,  and  all  things  ^  that  are  writ- 
ten  by  the  prophets  concerning  the  Son  of  man  shall  be  accom- 
plished, 

32  For  ==  he  shall  be  delivered  unto  the  Gentiles,  and  shall  be 
mocked,  and  spitefully  entreated,  and  spitted  on  : 

33  And  they  shall  scourge  him,  and  put  him  lo  death :  and 
the  tlurd  day  he  shall  rise  again. 

34  *  And  they  understood  none  of  these  things  :  and  this  say- 
ing was  hid  from  them,  neither  knew  they  the  things  which 
were  spoken, 

35  H  b  And  it  came  to  pass,  that  as  he  was  come  nigh  unto  Je- 
richo,  a  certain  blind  man  sat  by  the  way-side  begging : 

36  And  hearing  the  multitude  pass  by,  he  asked  what  It 
meant, 

37  And  they  told  him,  that  Jesus  of  Nazareth  passeth  by, 

35  And  he  cried,  saying,  Jesus,  thou  son  of  David,  have  mer- 
cy on  me, 

39  And  they  which  went  before  rebuked  him,  that  he  should 
hold  his  peace :  but  he  cried  so  much  the  more,  Thou  son  of 
David,  have  mercy  on  me, 

40  And  Jesus  stood,  and  commanded  him  to  be  brought  unto 
him  :  and  when  he  was  come  near,  he  asked  him, 

41  Saying,  What  wilt  thou  that  I  shall  do  unto  theel  And  he 
said.  Lord,  that  I  may  receive  my  sight, 

42  And  Jesus  said  unto  him,  Receive  thy  sight :  '  thy  faith 
hath  saved  thee, 

43  And  immediately  he  received  his  sight,  and  followed  him, 
d  glorifying  God  :  and  all  the  people,  when  they  saw  it,  gave 
praise  unto  God. 

vIleu.33.9,-w,Ioh4a.in— X  Matt. 16. 21. &  17  22.  &2n.l7,  Mark  10.32,- yP»a22. 
Isa.fA- z  Mall.  27.  2.  Ch.  21.  1  .lohn  Irt.  2S.  Ada  3.  13,— a  Mark  9,  33.  Ch.  2.60. 
&9.-15.  .lohn  IO.6.&12.16.-bMnlt.20.  29.  Mark  10. -16.-0  Ch.l7.  19.— d  Ch.S.aS. 
Acts  4.21.  &  11.18, 


35,  A  certain  blind  man]  Bartimeus, — See  this  transaction 
explained  at  large,  on  Matt,  xx.  29—34.  and  Mark  x.  46,  &c. 

40.  A7id  when  he  icas  come  near]  See  the  remarkable  ac- 
count of  the  negro  and  tchite  man,  related  on  Mark  x.  50, 

43.  And  all  the  people — gave  praise  unto  God.]  They  saw 
the  finger  of  God  in  wiiat  was  done;  and  they  gave  him  that 
praise  which  was  due  to  his  name.  The  Pharisees  either  saw 
not,  or  would  not  acknowledge  this.  The  common  people  are 
often  better  judges  of  the  work  of  God  than  the  Doctors  them- 
selves. They  are  more  simple,  are  not  puffed  up  with  the 
pride  of  learning,  and  are  less  liable  lo  be  waiTieu  by  preju- 
dice or  self  interest,  Happy  are  those  spiritually  blind  per- 
sons to  whom  Christ  has  given  eyes,  that  they  may  Anoio  him: 
feet,  that  they  may  follow  him  :  a  tongue,  that  they  may  praise 
him  :  and  a  heart,  "that  they  may  love  him  !  A  true  conversion 
which  no  way  contradicts  itself,  but  is  followed  by  an  edifying 
life,  makes  known  the  majesty  and  power  of  God  in  a  more 
eminent  manner  than  the  greatest  external  miracles.  Quesnel. 

For  a  practical  use  of  the  principal  subjects  in  this  chapter, 
see  the  parallel  places  in  Matthew  and  Mark.  How  shall  I  be 
justified  1  is  a  most  important  question,  which  the  parable  of 
the  Pharisee  and  the  publican  most  distinctly  answers.  A 
deep  consciousness  of  sin,  humiliation  of  heart,  and  taking 
refuge  by  faith  in  the  great  atonement,  is  the  way,  and  the 
only  way.  Even  the  worst  transgressors  coming  thus  to  God, 
are  accepted.  Blessed  news  for  penitent  sinners  !  for  though 
they  cannot  boast  of  a  righteousness  equal  to  that  of  the  scribes 
and  Pharisees  ;  yet  they  find  they  can,  coming  as  tlie  publican, 
be  justified  freely,  through  the  blood  of  the  cross,  from  all 
things,  from  which  they  could  not  be  justified  by  the  law  of 
Moses,     If  this  be  so,  how  shall  they  escape  who  neglect  so 

GREAT  A  SALVATION  ! 


CHAPTER   XIX. 

77ie  convsrsign  of  Zarchetis,  1—10.  The  parable  of  the  nobleman  and  his  ten  servants,  and  the  ten  pounds,  11—27,  Christ 
sends  his  disciples  for  a  colt,  on  which  he  rides  Into  Jerusalem,  28—40,  He  iveeps  over  the  city,  and  foretells  its  destruc- 
tion, 41 — 44.  Goes  into  the  temple,  and  casts  out  the  buyers  and  sellers,  45,  46.  7'Ae  chief  priests  and  the  scribes  seek  to 
destroy  Mm,  but  are  afraid  of  the  people,  icho  hear  him  attentively,  47,  48.     [A.  M,  4033,    A,  D,  29,     An,  Olymp.  CCII.  1.] 


AND  Jesus  entered  and  passed  through  Jericho, 
2  And  behold,  there  was  a  man  named  "  Zaccheus,  which 
was  the, chief  among  the  b  publicans,  and  he  was  rich, 
3  And  he  sought  to  see  Jesus  °  who  he  was  ;  and  could  not 
for  the  press,  because  he  was  little  of  stature. 

a  Ezra  2.  9.— b  Matt.  9. 10. 


NOTES. — Verse  1.  Entered  and  passed  through]  Was  pass- 
ing through — Our  Lord  had  nut  as  yet  passed  through  Jericho 
— he  was  on\y  passing  through  il ;  for  the  house  of  Zacclieus, 
in  which  he  was  lo  lodge,  vfa-.  5.  was  in  it, 

2.  Zaccheus]  It  is  not  unlikely,  that  this  person  was  a  Jew  by 
birth,  see  ver,  9,  but  because  he  had  engaged  in  a  business  so 
infamous  in  tlie  eyes  of  the  Jews,  lie  was  considered  asa  »«erc 
heathen,  ver. -7, 

Chief  a,riiong  the  publicans]  Either  a  farmer -general  cf 
the  taxes,  who  had  subordinate  collectors  under  him  :  or  else 
the  most  respectable  and  honourable  ruan  among  that  class,  at 
Jeri':ho, 

Be  was  rich]    And  therefore  the  more  unlikely  to  pay  at- 
tention to  an  impoverished  Messiah,  preaching  a  doctrine  of 
universal  mortiJUalion  and  self-denial. 
2d2 


4  And  he  ran  before,  and  climbed  up  into  a  sycamore-tree  to 
see  him  :  for  he  was  to  pass  that  icay. 

5  And  when  Jesus  came  to  the  place,  he  looked  up,  and  saw 
hiin,  and  said  unto  him,  Zaccheus,  make  haste  and  come  down  ; 
for  to-day  I  must  abide  at  thy  house. 

c  Luke  23.  8. 


3.  And  he  sought  to  see  Jesus  icho  he  was]  So  the  mere 
principle  o( curiosity  in  him,  led  lo  his  conversion  and  salva- 
tion ;  and  to  that  of  his  whole  family,  ver.  9. 

4.  He  ran  before]  The  shortness  of  his  stature  was  amply 
compensated  by  his  agility  and  invention.  Had  he  been  as 
tall  as  the  generality  of  tlie  crowd,  he  might  have  been  equal- 
ly unnoticed  with  the  rest.  His  getting  into  the  tree  made  him 
conspicuous  ;  had  he  not  been  so  low  of  stature,  he  would  not 
have  done  so.  Even  the  imperfections  of  out  persons  may 
become  subservient  to  the  grace  of  God  in  our  eternal  salva- 
tion. As  the  pass-over  was  at  hand,  the  road  was  probably 
crowded  with  people  going  to  Jerusalem  ;  but  the  fame  of  the 
cure  of  the  blind  man,  was  probably  the  cause  of  the  con- 
course at  ihis  time, 

5.  Make  haste  and  come  down]    With,  this  invitation,  our 


of  the  servants  to  whom 


CHAPTER  XIX. 


their  Lord  had  entrusted  money. 


6  And  he  made  liaste,  and  came  down,  and  received  him  joy- 
fully. 

7  And  when. they  saw  it,  they  all  murmured,  saying,  <i  That 
he  was  gone  to  be  guest  with  a  man  tliat  is  a  sinner. 

8  And  Zaccheus  stood,  and  said  unto  the  Lord  ;  Beliold,  Lord, 
the  half  of  my  goods  I  give  to  tlie  poor :  and  if  I  liave  taken  any 
thing  from  any  man  by  'false  accusation,  f  I  restore  him  fourfold. 

9  And  Jesus  said  unto  him,  This  day  is  salvation  come  to  this 
house,  forasmucli  as  »  he  also  is  h  a  son  of  Abraham. 

10  '  For  the  Son  of  man  is  come  to  seek  and  to  save  that 
which  was  lost. 

11  11  And  as  they  heard  these  things,  he  added  and  spake  a 
parable,  because  he  was  nigli  to  .lerusalem,  and  because  k  they 
thought  tliat  the  kingdom  of  God  should  imjnediately  appear. 

12  '  He  said  therefore,  A  certain  nobleman  went  into  a  far 
country,  to  receive  for  himself  a  kingdom,  and  to  return. 

il  Matt.  9.  11.  Ch.  r).30.— 0  Ch.  .3.  14.-f  Kxod.  2i.  1.  I  S.ii 
r  Roni.4.  U,  1-3,  16.  nnl  3  r.-h  Ch.  13  ir,  _i  Mmt.  ItJ.  11. 
«.— k  Acts  1   6.-1  Moll  Sg.  14      Mark  13  »1. 


blessed  Lord  couveyed  heavenly  inlluence  to  the  heart ;  hence 
he  was  disposed  to  pay  the  most  implicit  and  cheerful  obedi- 
ence to  the  call,  and  thus  he  received  not  the  grace  of  God  in 
vain. 

6.  Received  him  joyfully]  ile  had  nowseew  who  he  was: 
and  he  wished  to  hear  what  he  was  :  and  therefore  he  rejoiced 
in  the  honour  that  God  had  now  conferred  upon  him.  ilow  often 
does  Christ  make  the  proposal  of  lodging,  not  only  in  our 
house,  but  in  our  heart,  without  its  being  accepted  !  We 
lose  much  because  we  tio  not  attend  to  tlie  visitations  of 
Christ :  he  passes  by — he  blesses  cur  neighbours  and  our 
friends — but  often,  neither  curiosity  nor  any  other  motive,  is 
sulHcient  to  induce  us  to  go  even  to  the  house  of  God,  to  hear 
of  the  miracles  of  mercy,  which  he  works  in  behalf  of  those 
who  seek  him. 

7.  To  be  guest  with  a  man  that  is  a  sinner.]    Meaning  that 
he  was  a  heathen,  or,  thougli  by  birth  a  Jew,  yet  as  bad  as  a 
heathen,  because  of  his  unholy  and  oppressive  office.  See  the  I 
note  on  chap.  vii.  .37. 

8.  The  half  of  my  goods  1  give  to  the  poor]  Probably  he  had 
already  done  so  for  some  time  past ;  thougli  it  is  generally 
understood  that  the  expressions  only  refer  to  what  he  7iow 
purposed  to  do. 

If  I  have  taken  any  thing — by  false  accusation]  Ea-VKoipav- 
rncra,  from  ovkov,  a  fig,  and  ifiati/cj,  I  show,  or  declare  ;  for 
among  the  primitive  -Athenians,  when  the  use  of  that/n/i7  was 
first  found  out,  or  in  the  time  of  a  dearth,  when  all  sorts  of 
provisions  were  exceedingly  scarce,  it  was  enacted,  that 
no  figs  should  be  exported  from  Attica;  and  this  law  (not 
being  actually  repealed,  when  a  plentiful  harvest  had  render- 
ed it  useless,  by  taking  away  the  reason  of  it)  gave  occasion 
to  ill-natured  and  malicious  fellows  to  accuse  all  persons  tliey 
found  breaking  the  letter  of  it ;  and  from  them  all  busy  inform- 
ers have  ever  since  been  branded  with  the  name  ol sycophants. 
Potter's  Antiq.  vol.  i.  c.  21.  end. 

Irestore.  him  fourfold]  This  restitution  the  Roman  laws 
obliged  the  tax-gatherers  to  make  when  it  was  proved  they  had 
abused  their  power  by  oppressing  the  people.  But  here  was 
no  such  proof;  the  man  to  show  the  sincerity  of  his  conver- 
sion, does  it  of  his  own  accord.  He  who  has  wronged  his  fel- 
low must  make  restitution,  if  he  have  it  in  his  power.  He 
that  does  not  do  so,  cannot  expect  the  mercy  of  God  See  the 
observations  at  the  end  of  Gen.  xlii.  and  Nuinb.  v.  7. 

9.  Jesus  said  unto  him]  Uishop  Pearce  observes,  "Proba- 
bly Luke  wrote  avTovf,  nniavrov,  said  unto  them,  i.  e.tothose 
Who  had  before  called  Zaccheus  a  sinner,  (ver.  7.)  for  .lesus 
here  speaks  of  Zaccheus  in  the  third  person,  he  also  is  a  son 
of  Abraham,  and  tlicrofore  he  was  not  then  speaking  to  him." 
This  conjecture  of  this  respectable  prelate,  is  supported  by 
the  margin  of  the  latter  Syriac,  and  by  every  copy  of  the  Ilala 
but  two. 

To  this  house]  T'.j  oiKuy  TovTM,to  this  very  house  or  family. 
As  if  he  had  said,  "  if  he  be  a  sinner,  he  stands  in  the  greater 
need  of  salvation,  and  the  Son  of  man  is  come  to  suk  and 
save  what  was  tost ;  v.  10.  and  tlierefore  to  save  this  lost  soul, 
is  a  part  of  my  errand  into  the  world."  See  the  sentiment 
contained  in  lliis  verse,  explained  on  jMatt.  xviii.  II. 

11.  Ayid  as  they  heard  these  things]  I  believe  the  participle 
of  thepresent  tense  here  is  used  fortlie  particijile  of  the  ;?««/, 
or  rather  that  the  participle  of  the  present  conveys  sometimes 
the  sense  of  the  past :  for  tliis  discourse  appears  to  iiave  taken 
place  the  next  day  after  he  had  lodged  at  the  house  of  Zac- 
cheus, for  tlie  text  says,  that  he  was  then  drawing  nigh  to 
Jerusalem,  from  which  .lericho  was  distant  nineteen  miles.  I 
have  not  ventured  to  translate  it  so,  yet  I  think  probably  the 
text  should  be  read  thus  :  And  after  thev  had  heard  these 
things,  he  proceeded  to  speak  a  parable,  because  they  were 
nigh  to  .Jerusalem. 

Immediately  appear.]    Perhaps  the  generality  of  his  fol- 
lowers thought,  that  on  his  arrival  at  Jerusalem  he  would 
•  proclaim  himself  king.  I 

12.  A  certain  nobleman]    In  the  following  parable  there  are  I 
two  distinct  morals  intended  ;  let  it  be  viewed  in   these  two  j 
points  of  hgliL     1.  The  behaviour  of  the  citizens  to  the  no- 
bleman; and,  2.  The  behaviour  of  his  own  servants  to  him    ' 
I.  Jiy  the  behaviour  of  the  citizens,  and  their  punishment 


13  And  he  called  his  ten  servants,  and  delivered  them  ten 
"'pounds,  and  said  unto  them.  Occupy  till  I  come. 

14  "  But  his  citizens  hated  him,  and  sent  a  message  after  him 
saying.  We  will  not  have  this  man  to  reign  over  us.  ' 

IG  And  it  c-Tme  to  pass,  that  when  he  was  returned,  having 
received  the  Kingdom,  then  he  commanded  these  sei^ants  to 
be  called  unto  him,  to  whom  he  had  given  the  "  money,  that  he 
might  know  how  inucli  every  man  had  gained  by  tniiling. 

16  Then  came  the  first,  saying.  Lord,  thy  pound  hath  ga'ned 
ten  pounds. 

17  And  he  said  unto  him.  Well,  thou  good  servant :  because 
thou  hast  been  p  faithful  in  a  very  little,  have  thou  authority 
over  ten  cities. 

18  And  the  second  came,  saying,  Lord,  thy  pound  hath  gained 
five  pounds. 

19  And  he  said  likewise  to  hina,  Be  thou  also  over  five  cities. 


:.S3.-p?iTn 


ouni-cs  and  a  half,  «■ 
I  shillings  ami  eixpc 
.     Ch.llrlO 


nting 


reigning  over  them  in  his  spiritual  kinadom  :  and  would  for 
that  crime  he  severely  punished  by  the  destruction  of  their 
state.  And  this  moral  is  all  that  answers  to  the  introductory 
words,  ver.  11.  And  they  thought  that  the  kingdom  of  God 
would  immediately  appear.  2.  The  other  moral  extendg 
itself  through  the  whole  of  the  parable,  viz.  that  the  disciples 
of  Christ,  whoare  his  servants,  and  who  made  a  good  improve- 
ment of  the  favours  granted  them  by  the  Gospel,  should  be  re- 
warded in  proportion  to  the  improvement  made  under  the 
means  of  grace.  This  latter  moral  is  all  tliat  is  intended  by 
Matthew  in  chap.  xxiv.  14,  &c.  who  mentions  this  parable  as 
spoken  by  Christ  cfter  his  triumphant  entry  into  .lerusalem  ; 
tliough  Luke  has  here  placed  that  eve7it  after  the  parable.  See 
Bishop  Pearce.  The  meaning  of  the  difl'ereut  parts  of  this 
parable,  appears  to  be  as  follows  : 

A  certain  nobleman — The  Lord  Jesus,  who  was  to  be  sho't- 
ly  crucified  by  the  Jews. 

Went  into  a  far  country]  Ascended  to  the  right  hand  of 
the  Divine  Majesty. 

To  receive  a  kingdom]  To  take  possession  of  the  mediato- 
rial kingdom,  the  right  to  which,  as  Messiah,  he  had  acqu  ired  by 
his  sufferings,  see  Phil.  ii.  8,  9.  Heb.  i.  3,  8,  9.  In  these  wrrds 
there  is  an  allusion  to  the  custom  of  those  days,  when  they 
who  had  kingdoms  or  governments  given  unto  them,  went  to 
Rome  to  receive  that  dignity  from  the  emperors.  Bisliop 
Pearce. — In  proof  of  this,  see  Josephus,  Ant.  1.  xiv.  c.  14. 
where  we  find  Herod  went  to  Rome  to  receive  the  sanction  and 
authority  of  the  Roman  emperor.  And  from  lib.  xvii.  c.  3.  we 
learn  that  liis  successors  acted  in  the  same  way. 

And  to  return]    To  judge  and  punisli  the  rebellious  Jews. 

13.  Ten  servants]  All  tliose  who  professed  to  receive  his 
doctrine.  7'e?i  was  a  kind  of  sacred  number  among  the  He- 
brews, as  well  as  seven.    See  chap.  xiv.  31.  xv.  8.  Matt.  xv.  1. 

Ten  poundv]  Ten  ininas.  The  Septuagint  use  the  origi- 
nal word  nvaa,  for  the  Hebrew  njca  maneh,  from  which  it  is 
evidently  derived ;  and  it  appears  from  Ezek.  xiv.  12.  to  have 
been  equal  to  .vj>^(/ shekels  in  money.  Nowsuppose  we  allow 
the  sliekel,  w.ih  Dean  Prideaux,  to  be  'is.  then  the  mina  oi 
maneh  was  equal  to  9i.  English  money.  The  impropriety  of 
rendering  the  i  riginal  wonl  pound,  will  easily  be  seen  by  the 
most  super(ici£.l  reader.  We  should  therefore  retain  the  ori- 
ginal word  for  the  same  reason  so  often  before  assigned. 
.Suu)as  says,  "  the  talent  was  sixty  minus,  the  "lina  one  hun- 
dred drachms,  the  drachm  six  oboli,  Ihe  obolus  six.  chalchi,  the 
chalchos  seven  mites  or  lepta." 

By  the  ten  -minus  given  to  each,  we  may  understand  the  Gog- 
pel  of  the  kingdom  given  to  every  person  who  professes  to  be- 
lieve in  Chrisl,  and  which  he  is  to  improve  to  the  salvation  of 
his  soul.  The  same  word  is  given  to  all,  tliat  all  may  believe 
and  be  .saved. 

14.  His  citizens]  Or  countrymen — the  Jewish  people,  who 
professed  to  be  subjects  of  the  kingdom  of  God. 

Baled  him]  Despised  him  for  the  meanness  of  his  birth,  his 
crucifixion  tolne  world,  and  for  the  holiness  of  his  doctrine. 
Neither  mortilic.atioii  nor  holiness  suits  the  dispositions  of  the 
carnal  mind 

Sent  a  message  after  him]  As  in  ver.  12.  there  is  an  allu- 
sion to  a  person's  going  to  Rome,  when  elected  to  be  ruler  of 
a  province  pr  kingdom,  to  receive  that  dignity  from  the  hand 
of  the  emperor ;  so  it  is  here  intimated  that  after  the  person 
went  to  receive  this  dignity,  some  of  the  discontented  citizens 
took  the  ojiport'inity  to  send  an  embassy  to  the  emperor,  to  pre- 
vent him  from  t  stablishing  the  object  of  their  hatred  in  the 
government. 

We  will  not  /.org  this  man,  tic]  The  .Tews  rejected  Jesus 
Christ ;  would  .iot  submit  lo  his  government,  and  a  short  time 
after  this,  prc'.c/red  even  a  murderer  lo  hiin.  Like  cleaves  to 
like.  No  wondfc  •  that  those  who  murdered  the  Lord  of  glory, 
should  prefer  o  -murderer,  one  of  their  own  temper,  to  the  Re- 
deemer of  the'r  ?ouls. 

15.  When  he  icas  returned]  Wlien  he  came  to  punish  the 
di.'sobedient  Jews  :  and  when  he  shall  come  to  judge  the  world. 
See  the  parab! ;  of  the  talents.  Matt.  xxv.  14,  <ic. 

16.  Lord,  ih.  pound  hath  gained  ten]  The  principal  differ- 
ence between  Jl.is  parable  and  that  of  the  talents  above  re- 
ferred to,  is,  that  the  mina  given  to  each  seems  to  point  out 


nPA^itf^rrh-  ^^®  are  taught  that  the  .lews,  who  were  the    the  gift  of  the  Gospel,  which  is  the  .same' to  all  who  hear  it; 
people  01  «..nrist,  would  reject  him,  and  try  to  prevent  his  |  but  tlie  talenia  Uisti-ibuted  in  ditferent  proportions,  according 


G 


233 


Christ  rides  into 


ST*.  LUKE. 


Jerusalem,  t'/i  triumph. 


20  And  another  came,  saying,  Lord,  Behold,  here  is  thy  pound, 
which  1  have  kept  laid  up  in  a  napkin  : 

21  '  For  I  feared  thee,  because  thou  art  an  austere  man :  ihou 
takest  up  lliat  thou  layedst  not  down,  and  reapest  that  thou 
didst  not,  sow. 

22  And  he  saith  unto  him,  'Out  of  thine  own  mouth  will  I 
judge  thee,  thou  wicked  servant.  =  Thou  knewest  that  I  was 
an  austere  man,  taking  up  that  I  laid  not  down,  and  reaping 
.that  1  did  not  sow  : 

23  Wherefore  then  gavest  not  thou  my  money  into  the  bank, 
that  at  my  coming  I  might  have  required  mine  own  with  usury? 

24  And  he  said  unto  them  that  stood  by,  Take  from  him  the 
pound,  and  give  it  to  hhn  that  halh  ten  pounds. 

25  <And  they  said  unto  him,  Lord,  he  liath  ten  pounds.) 

20  For  I  say  unto  you, '  That  unto  every  one  wliich  hath  shall 
be  given  ;  and  from  him  that  hath  not,  even  tlial  he  hath  bhall 
be  taken  away  from  liim. 

27  But  those  mine  enemies,  which  would  not  that  I  should 
reign  over  them,  bring  hither,  an,!  slay  (hem  before  me. 

2S  H  And  when  he  had  thus  spoken,  "he  went  before,  ascend- 
ing up  to  .lerusalera. 

29  V  And  it  came  to  pass,  when  he  was  come  nigh  to  Beth- 

Ehage  and  Bethany,  at  the  motwt  called  the  mount  of  Olives, 
e  sent  two  of  his  disciples, 

30  Saying,  Go  ye  into  the  village  over  against  you  ;  in  the 
which  at  your  entering  ye  shall  find  a  colt  tied,  whereon  yet 
never  man  sat :  loose  him,  and  bring  him  hither. 

31  And  if  any  man  ask  you.  Why  do  ye  loose  him  7  thus  snail 
ye  say  unto  him.  Because  the  Lord  hatli  need  of  him. 

32  And  they  that  were  sent,  went  their  way,  and  found  even 
as  he  had  said  unto  tliem. 

33  And  as  they  were  loosing  the  colt,  the  owners  thereof  said 
unto  tliem,  Why  loose  ye  the  colt  1 

34  And  they  said.  The  Lord  hath  need  of  him. 

q  Mntl.25.S4.— rSSam.l  16.  .lob  IS  B  Matt.  ia.S7.-s  Matt.  55.  2S -t  Matt.  13. 
18&'»?0.  Mark  4  25.  Ch.8  19  — u  Mark  10  :a,-v  Matt.  21.  1.  Mafk  11.  l.- 
wr  S  Km,'S  9  13.  Matt.  21.  7.  Mark  1 1. 7.  .lohn  12  14.— I  Matt.  21.  8.— y  Psa.  118. 
SS.    Ch.  13.  25  — X  Ch.  2.  14.     Eph.  2. 14  — a  Hab.a.  11. 


to  each  man's  ability,  seem  to  intimate,  tliat  God  has  given  dif- 
ferent capacities  and  advantages  to  men,  by  which,  this  one 
gift  of  the  Gospel  may  be  differently  improved. 

17.  Oner  ten  cities.]  Th  3  is  to  be  understood  as  referring 
to  the  7ieic  kingdom  which  the  nobleman  had  just  receiveil. 
Ilis  former  trustiest  and  most  faithful  serv^..  ■  'le  now  repre- 
sents as  being  made  governors  under  him,  over  a  number  of 
cities,  according  to  the  capacity  he  found  in  each  ;  which  ca- 
pacity was  known  by  tlie  improvement  of  the  minas. 

20.  Lord,  behold  here  is  thrj  pound]    See  Matt.  xxv.  18. 

23.  With,  usury .?]  Yvv  tok(i>,  with  its  produce,  i.  e.  what 
the  loan  of  the  money  is  fairly'worth,  alter  paying  the  person 
sufficiently  for  using  it  :  for  in  lent  money,  both  tlie  lender 
and  borrower  are  supposed  to  reap  profit. 

25.  And  they  said  unto  liim.  Lord,  he  hath  ten  pounds.] 
This  whole  verse  is  omitted  by  the  Codex  B'zcb,  a  few  others, 
and  some  copies  of  the  Itala.  It  is  probably  an  observation 
thut  some  person  made  wliile  our  Lord  was  delivering  the  pa- 
rable, with  a  design  to  con-ect  him  in  the  distribution  ;  as  if 
he  had  said,  "  Why  give  the  mina  to  t'lat  person  ■?  he  has  got 
ten  already  ;  give  it  to  one  of  tliosc  wlio  has  fewer." 

26.  Andj'rom  him  that  hath  not]  See  this  particularly  explain- 
ed Matt.  xiii.  12.  Perhaps  it  would  be  well,  with  Bishop  Pearce, 
to  supply  the  word  gained — give  it  to  him  who  hath  gained  ten 
minas  ;_/br  1  say  unto  you,  That  unto  every  one  who  hath 
gained,  shall  be  giren  ;  and  from  him  wlio  hath  not  gained, 
evci:  that  ichidihe  hath  received  shall  be  ta/cen  away. 

27.  Those — enemies — bring  hillier]  The  Jews,  whom  I 
ehall  shortly  slay  by  the  sword  of  tlie  Romans. 

28.  He  went  be/ore]  Joyfully  to  anticipate  his  death,  say 
some.  Perhaps  it  means  that  he  walked  ut  the  head  of  his 
disciples  ;  and  that  he  and  his  disciples  kept  on  the  road  befoi-e 
other  companies  who  were  then  also  on  their  way  to  Jeru- 
salem, in  order  to  be  present  at  the  feast. 

29 — 38.  See  (bis  triumphant  entry  into  Jerusalem  explain- 
ed at  large,  on  Matt.  xxi.  1 — 11.  and  Mark  xi.  1 — 10. 

38.  Glory  in  the  highest.]  May  thou  receive  the  uttermost 
degrees  of  glory  !  See  on  Matt.  xxi.  9. 

40.  If  these  should,  hold  their  peace,  the  stones  would — en/ 
out]  Of  such  importance  is  my  present  conduct  .to  you  ;;nd 
to  others,  being  expressly  predicted  by  one  of  your  own  pro- 
pliets,  Zech.  ix.  9.  as  pointing  out  the  triumph  of  humility 
over  pride,  and  of  meekness  over  rage  and  malice,  as  signify- 
ing the  salvati.m  wliich  T  bring  to  the  Inst  souls  of  men,  that  if 
this  multitude  were  silent,  God  would  give  even  to  the  stones  a 
voice,  that  the  advent  of  the  Messiah  might  be  duly  celebrated. 

41.  And  wept  over  it]  See  on  Matt,  xxiii.  37. 

42.  I'he  things  which  belong  unto  thy  peace  .']  It  is  very 
likely  that  our  Lord  here  alludes  to  the  meaning  of  the  w  n-d 
Jerusalem,  a'h^i-\-'  from  n-i>  uereh,  he  sliull  see ;  and  Ci7tt' 
shaiom,  peace  or  prosperity.    Now  because  the  iiihahitauls 

234 


35  And  they  brought  him  to  Jesus  :  w  and  they  cast  their  gar- 
ments upon  the  colt,  and  they  set  Jesus  thereon. 

36  '  And  as  they  went,  they  spread  their  clothes  in  the  way. 

37  And  when  he  was  come  nigh,  even  now  at  the  descent 
of  the  mount  of  Olives,  the  whole  multitude  of  the  disciples 
began  to  rejoice  and  praise  God  with  a  loud  voice,  for  all  the 
mighty  works  that  they  liad  seen  ; 

3S  Saying,  ^  Blessed  he  the  King  that  cometh  in  the  name  of 
the  Lord  ;  'peace  in  heaven,  and  glory  in  llie  highest. 

39  And  some  of  the  Pharisees,  from  among  the  multitude, 
said  unto  him.  Master,  rebuke  thy  disciples. 

40  And  he  answered,  and  said  unto  them,  1  tell  you  that  if 
these  should  hold  their  peace,  "  the  stones  would  immediately 
cry  out. 

41  1  And  when  he  was  come  near,  he  beheld  the  city,  and 
b  wept  over  it. 

42  Saying,  If  thou  hadst  known,  even  thou,  at  least  in  this 
thy  day,  the  things  which  belong  unto  thy  peace  !  but  now  they 
are  hid  from  thine  eyes. 

4.")  For  the  days  shall  come  upon  thee,  that  thine  erremies 
shall  "^  cast  a  trench  about  thee,  and  compass  thee  round,  and 
keep  thee  in  on  eve  y  side, 

44  And  '1  shall  lay  thee  Ci'en  with  the  ground,  and  thy  children 
within  thee  ;  and  '  they  shall  not  leave  in  thee  one  .stone  upon 
another;  I  because  thou  knewest  not  the  time  of  thy  visitation. 

45  Tl  s  And  he  went  into  the  temple,  and  began  to  cast  out 
them  that  sold  therein,  and  them  that  bought ; 

46  Saying  unto  them,  h  n  is  written,  My  house  is  the  house 
of  prayer  :  but  ■  ye  have  it  ide  it  a  de;r  of  thieves. 

47  i!  And  he  taught  daily  in  the  temple.  But  k  the  chlel 
priests  and  the  scribes  and  the  chief  of  the  people  sought  to 
desirny  him, 

48  And  could  not  find  what  they  might  do  :  for  all  the  people 
'were  very  attentive  to  hear  him. 

b-lolin  11  Xr-clsa  29.3,4.  .let  6  n,  6.  Chap.  21.20  — J  1  Kjnjs  9.7,  8.  Mic.  i 
12 -e  Matt. 24.2.  Mark  13.2.  Ch.21.6.— f  Dat»  9.  C4.  Ch.  1.68,  78.  lPcler2.12.— 
g  Matt. 21. 12.  Mark  11.11,  15.  .lohn  2.  14,  15-h  l!.a.56.7.— iJer.  7.U.— k  Mark  11. 
18.  .!ohn7.19.&g;.7.-l  Or,  han;;e,l  on  him,  Acts  16.14. 

of  it  had  not  seen  this  pence  and  salvation,  because  they  had 
refused  to  opeii  t'leir  eyes,  and  behold  this  glorious  light  of 
lieaven  \frliich  slione  amo'ig  them;  therefore  he  said,  now 
they  are  hidden  from  thy  eyes,  still  alluding  to  the  import  of 
the  name. 

43.  Cast  a  trench  about  thee]  This  was  literally  fulfilled 
when  this  city  was  besieged  by  Titus.  Josephus  gives  a  very 
particnlar  account  of  the  building  of  this  wall,  which  he  says 
was  elTected  in  three  days,  though  it  was  not  less  tlian  thirty- 
nine  furlongs  in  circumference  :  and  that  when  this  wall  and 
trench  were  completed,  the  Jews  were  so  enclosed  on  every 
side,  that  no  person  could  escape  out  of  the  city,  and  no  pro- 
vision could  be  brought  in,  so  that  they  were  reduced  to  the 
most  terrible  distifss  by  tlie  famine  which  ensued.  The 
whole  account  is  well  worth  the  reader's  attention.  See  Jo- 
sephus, War,  book  v.  chap.  xii.  sec.  1,  2,  3. 

44.  ilie  time  of  thy  visitation.]  That  is,  the  time  of  God's 
gracious  offers  of  mercy  to  thee.  This  took  in  all  tlie  time 
which  elapsed  from  the  preaching  of  John  the  Baptist  to  the 
coming  of  the  Roman  armies,  which  included  a  period  of 
above  forty  years. 

45.  'Went  into  the  temple]  See  all  this  transaction  explained, 
Matt.  xxi.  12—16. 

47.  And  lie  taught  daily  in  the  temple]  This  he  did  for  five 
or  six  days  before  liis  crucifixion.  Some  suppose  that  it  was 
on  Monday  in  the  passion  week  that  he  thus  entered  into  Je- 
rusalem, and  purified  the  temple  :  and  on  Thursday  he  was 
seized  late  at  night :  during  these  four  days  he  taught  in  the 
temple,  and  lodged  each  night  at  Bethany.  See  the  note  on 
Matt,  xxi,  17. 

48.  We.re  very  attentive  to  hear  hitn.]  Or,  they  heard  him 
with  the  utmost  attention,  c^eKptixaro  avrov  okovojv,  literally, 
T/iey  hxmg  upon  him,  hearing.  The  same  form  of  speech 
is  used  often  by  both  Greek  and  Latin  writers  of  the  best  re- 
pute. "  B.wultu  dicentis,  pendet  omnium  vultus."  The  face 
of  eveij  man  hung  on  the  face  of  the  speaker.  "  Penditque 
iterum  7iarrantis  ab  ore."  Vmo.  jEn.  iv.  79.  AndsheAzi?;^ 
again  on  the  lips  of  the  narrator. 

The  word.s:  of  itie  evangelist,  mark  not  only  the  deepest  at- 
tention, because  of  the  importance  of  the  subject,  but  also  the 
very  high  gratification  wliich  the  hearers  had  from  the  dis- 
course.   Tliose'  who  read  or  hear  the  words  of  Christ  in  this  • 
way,  must  inevitably  become  wise  to  salvation. 

The  reader  is  requested  to  refer  to  Matt.  xxiv.  and  to  Matt, 
xxv.  14.  for  more  extensive  information  on  the  different  sub- 
jects in  this  chapter,  and  to  the  other  parallel  places  marked 
in  tlie  margin.  The  prophecy  relative  to  the  destruction  ol 
Jerusalem,  is  one  of  the  most  circumstantial,  and  the  most 
literally  fulfilled  of  any  prediction  ever  delivered.  See  this 
particularly  remarked  at  the  conclusion  of  Malt.  chap.  xxiv. 
where  the  whole  subject  is  amply  reviewed. 


The  parable  of  the  vineyard. 


ST.  LUKE. 


Of  the  resurrection,  «f<r. 


CHAPTER  XX. 

TVie  question  concerning  the  aulhority  of  Christ,  and  the  baptism  of  John,  1 — 8.  The  parable  of  the  vineyard  let  out  to 
xoicked  husbandmen,  9 — 18.  The  chief  priests  and  scribes  are  offended,  and  lay  snares  for  him,  19,  20.  7Vie  question 
about  tribute,  21 — 26.  The  question  about  the  resurrection  of  the  dead,  and  our  Lord's  answer,  27 — 40.  How  Christ  is 
the  son  of  David,  41 — 44.  He  warns  his  disciples  agai7ist  the  hyvocrisy  of  the  scribes,  whose  condemnation  he  pointsout 
--     -     -■    ■'    ■"'■■'     A.  D.  29.     An.  Olymp.  ecu.  1.] 


45—47.    [A.  M.  4033.     A.  D.  29.     An.  Olymp 

AND  *  it  came  to  pass,  Vtat  on  one  of  those  days,  as  he  taught 
the  people  hi  the  temple,  and  preached  llie  Gospel,  the 
chief  priests  and  the  scribes  came  upon  him  with  the  elders, 

2  And  spake  unto  him,  saying,  Tell  us  •>  by  wliat  authority 
doest  iliou  these  tilings  ?  or  who  is  he  that  gave  thee  this  au- 
thority 1 

3  Arid  he  answered  and  said  unto  them,  I  will  also  ask  you 
one  tiling  ;  and  answer  me : 

4  The  baptism  of  John,  was  it  from  heaven,  or  of  men  1 

5  And  they  reasoned  with  thomselve-S,  saying,  If  we  shall  say, 
From  heaven  ;  he  will  say,  Wliy  then  believed  yi'  him  not? 


22  Is  it  lawful  for  us  to  give  tribute  unto  Cesar,  or  no? 

23  But  he  perceived  their  craftiness,  and  said  unto  them, 
Why  tempt  ye  mel 

24  Show  me  a  i^  penny.  Whose  image  and  superscription 
hath  it  \   They  answered  and  said,  Cesar's. 

25  And  he  said  unto  them.  Render  therefore  unto  Cesar  the 
things  which  be  Cesar's,  and  unto  Gud  the  things  wliich  be 
God's. 

2fj  And  they  could  not  take  hold  of  his  words  before  the  peo- 
ple ;  and  they  marvelled  at  his  answer,  and  held  their  peace. 
27  H  '  Ttien  came  to  him  certain  of  the  i^adducees,  ""  which 


6  But  and  if  we  say,  Of  men  ;  all  the  people  will  stone  us  :    deny  that  there  is  any  resurrection  ;  and  they  asked  him, 


'•  for  tliey  be  persuaded  that  John  was  a  prophet. 

7  And  tliey  answered,  that  they  could  not  tell  whence  it  was. 

8  And  Jesus  said  unto  them,  Neither  tell  I  you  by  what  au- 
hority  I  do  these  things. 

9  Then  began  he  to  speak  to  the  people  this  parable ;  d  A  cer- 
tain man  planted  a  vineyard,  and  let  it  forth  to  husbandmen, 
and  went  into  a  far  country  for  a  long  timo. 

10  And  at  the  season  he  sent  a  servant  to  the  husbandmen, 
that  they  should  give  him  of  the  fruit  of  the  vineyard :  but  the 
husbandmen  beat  him,  and  sent  him  away  empty. 

11  And  again  he  sent  another  servant :  and  they  beat  him  also, 
and  entreated  him  sliamefidly,  and  sent  him  away  empty. 

12  And  a^ain  he  sent  a  third :  and  they  wounded  him  also, 
and  cast  him  out. 

13  Then  said  ttie  lord  of  the  vineyard.  What  shall  I  dof  I  will 
send  my  beloved  son :  it  may  be  they  will  reverence  him  when 
they  see  him. 

14  But  when  the  husbandmen  saw  him,  they  ref.-oncd  among 
themst'ves,  saying,  "his  is  tlie  heii  :  come,  let  i.s  kill  him, 
that  the  'nherilancc  i  lay  be  ours. 

15  So  t'ley  cast  hi.^i  out  of  tl.e  vineyard,  and  I'Ued  him. 
What  tl .  rcfore  shall  .!ie  lord  of  the  '-jueyard  do  u  u  i  them  1 

lb  He  .  all  come  a;  1  destroy  thes^"  lusbandmen,  md  shall 
give  tht  vineyard  to  others.  And  v-'-on  they  hea.d  it,  they 
said,  God  forbid. 

17  And  he  beheld  thcra,  and  said,  V;  at  is  this  then  that  is 
written,  'The  stone  w-.;ch  tlie  builders  rejected,  the  same  is 
become  the  head  of  the  corner  ■? 

IS  Whosoever  sliall  fall  upon  that  stone  shall  be  broken ;  but 
f  on  whomsoever  it  shall  fall  it  will  grind  him  to  powder. 

19  1'  And  the  chief  priests  and  the  scribes  the  same  hour 
sought  to  lay  hands  on  him  ;  and  they  feared  the  people  :  for 
they  perceived  that  he  had  spoken  this  parable  against  them. 

20  "  And  they  watched  him,  and  sent  forth  spies,  which  sliould 
feign  tliemselves  just  men,  that  they  might  take  hold  of  his 
Words,  thnt  so  they  might  deliver  him  unto  the  power  and  au- 
thority of  tlie  governor. 

21  And  they  asked  him,  saying,  h  Master,  we  know  that  thou 
sayest  and  teachest  rightly,  neither  acceptest  thou  the  person 
of  any,  but  teachest  the  way  of  God  '  truly  : 

«  M.'t,ai.a3.—b  Acis  4.7  Se-.27.-c  .Malt  14.5.&-21.a6.  Ch.7  29.— <t  Matt.ai.33. 
Mark  I'.'.l.-ePsa.llS.S;.  Mui.  21.  42.-f  Daii.2.34,  rS.  Matt  21 .44.— i- iMali.K. 
W— h  Matt  2.1. 16.  Mark  I2.U.— i  Or,  of  u  truth.- k  See  Matt.  18.  2S.— 1  Matt.  il. 
23.     Mark  12.19. 


NOl'ES. — Verse  1.  One  of  those  dtiys]  Supposed  to  have 
been  one  of  theyo«r  last  days  of  his  life,  mentioned  chap.  xix. 
47.  probably  Tuesday  before  the  passover. 

2.  By  tch'at  authority,  &c.]  See  the  note  on  Matt.  xxi.  23 — 27. 

9.  A  certain  man  planted  a  viyieyard,  &c.]  See  this  parable 
largely  explained,  Malt.  xxi.  33 — 46.  See  also  on  Mark  xii.  4 — 9. 

16.  God/urbid.]  Or,  let  it  hot  be, /irj  ysfoiro.  Our  phrase, 
Godforbid,  answers  pretty  well  to  the  meaning  of  the  Greek, 
but  it  is  no  translation. 

18.   Grind  him  to  powder.]  See  on  Matt.  xxi.  44. 

20.  They  watched  him]  XlaparrtprirtavTCS,  insiu'iously  watch- 
ing.    See  on  chnp.  xiv.  1. 

Spies]  l^yxnOeTuvi,  from  cv,  in,  and  KaOir)itt,  I  let  down,  to 
set  in  amhush.  One  who  crouches  in  some  secret  place  to 
tpy,  listen,  catch,  or  hurt.  Hesychius  explains  the  word  by 
tvtiptvovTii,  those  who  lie  in  wail,  or  in  amJ)ush,\o  surprise 
and  slay.  Josephus  uses  the  word  to  signify  a  pe;-son  bribed 
for  a  particular  piu-pose.  See  War,  b.  ii.  c.  2.  s.  5.  and  b.  vi. 
c.  5.  s.  2.  No  doubt  the  persons  mentioned  in  the  text  were 
men  of  the  basest  principles,  and  were  hired  by  the  malicious 
Pharisees  to  do  wiiat  they  attempted  in  vain  to  perform. 

22.  Is  it  lawful  for  us  to  give  tribute  unto  Cesar]  See  this 
insidious,  but  important  question,  considered  at  large  on 
Matt.  xxii.  16—22. 

29.  There  were  therefore  seven  brethren]  See  on  Matt.  xxii. 
2.'J-33. 

34.  The  children  of  this  world]  Men  and  women  in  their 
present  state  of  mortality  and  probation ;  procreation  being 


23  Saying,  Master,  "  Moses  wrote  unto  us,  If  any  man's  bro- 
ther die,  having  a  wife,  and  he  die  without  children,  that  his 
brother  should  take  his  wife,  and  raise  up  seed  unto  his  brother. 

29  There  were  therefore  seven  bretlu-en:  and  the  first  took 
a  wife,  and  died  without  children. 

30  And  the  second  took  her  to  wife,  and  he  died  childless. 

31  And  the  third  took  her;  and  in  like  manner  the  seven 
also  :  and  they  left  no  children,  and  died. 

32  Last  of  all  the  woman  died  also. 

33  Therefore  in  the  resurrection  whose  wife  of  them  is  she? 
for  seven  had  her  to  wife. 

34  .\nd  .Jesus  answering  said  unto  them.  The  children  of  this 
wo  -Id  marry,  and  are  given  in  marriage : 

35  'Jut  they  which  shall  be  accounted  worthy  to  obtain  that 
world,  and  the  resurrection  from  the  dead,  neither  marry,  nor 
are  given  in  marriage  : 

36  N:ither  can  they  die  any  more :  for  "  they  are  equal  unto 
the  anr'^ls  ;  and  am  thi  children  of  God,  P  being  tlie  children 
of  the      'urrection. 

37  IS  lat  the  dead  rre  raised,  '  even  Moses  showed  st  tho 
bush,  .  fi  he  callet'  the  Lord  the  God  of  Abraham,  and  the 
God  of  If.Ljc,  and  tho  (Jod  of  .lacob. 

38  For  he  is  not  a  Cod  of  the  dead,  but  of  the  living :  for  '  all 
live  \mto  him. 

39  1'hen  certain  of  the  scribes  answering,  said,  Master,  thou 
hast  well  said. 

40  And  after  that  they  durst  not  ask  him  any  question  at  nil. 

41  T  And  he  said  unto  them,  =  How  say  they  that  Christ  is  Da- 
vid's son  1 

42  And  David  himself  saith  in  the  book  of  Psalms, » The  Lou» 
said  unto  my  Lord,  Sit  thou  on  my  right  hand, 

43  Till  I  make  thine  enemies  thy  footstool. 

44  David  therefore  calleth  him  Lord,  how  is  he  then  his  son  ? 

45  II  "  Tlien  in  the  audience  of  all  the  people  he  said  unto  his 
disciples, 

46  "  Beware  of  the  scribes  which  desire  to  walk  in  long  robes, 
and  wlove  greetings  in  the  markets,  and  the  highest  seats  in 
the  synagogues,  and  the  chief  rooms  at  feasts  ; 

47  "  Which  devour  widows'  houses,  and  for  a  show  make 
long  prayers ;  the  same  shall  receive  greater  damnation. 

.-p  Rom.  8  an.- 

salni  110. 1.  Acl« 

Chupttr    11.    43.— 


iMaichew23.  1.     Mark  12.  38. 


or.  15.42.  49,  52      I  .lohn  3.2.-1 
hew  22  49.   Mark  12.'J6. 
Matthew  23.   5.- 


Josephus's  account  of  ihe  Maccabees,  chap.  xvi.  which  proves 
that  the  best  informed  Jews  believed  that  the  souls  of  right- 
eous men  were  in  the  presence  of  God  in  a  state  of  happi- 
ness. "  They  who  lose  their  lives  for  the  sake  of  God,  live 
unto  God  as  dn  Abraham,  Isaac,  and  Jacob,  ancl  the  rc.it  of 
the  patriarchs."  And  one  not  less  remarkable  in  Shemnth 
liabba,  fol.  159.  "Rabbi  Abbin  saith,  the  Lord  sard  unto  Mo- 
ses, find  me  out  ten  righteous  persons  among  the  people,  and 
I  will  not  destroy  thy  people.  Then  said  Moses,  Behold,  here 
am  /,  Aaron,  Eleazar,  Ilhamar,  Phineas,  Caleb,  and  Joshua  : 
but  God  said  here  are  but  seven,  where  are  the  other  three  ? 
When  Moses  knew  not  what  to  do,  he  saitl,  O  Eternal  God, 
do  those  live,  that  are  dead  7  Yes,  saith  God.  Then  said  Mo- 
ses, if  those  that  are  dead  do  live,  remember  Abraham,  Isaac, 
and  Jacob."  So  the  resurrection  of  the  dead,  and  the  immor- 
tality and  immateriality  of  the  soul,  were  not  strange  or  un- 
known doctrines  among  the  Jews. 

40.  They  durst  not  ask]  Or,  did  not  venture  to  ask  any 
other  question,  for  fear  of  being  again  confounded  as  they  had 
already  been. 

41.  How  say  thei/]  See  the  note  on  Matt.  xxii.  42 — 46. 

43.  Thy  footstool]  Literally  the  footstool  of  thy  feet.  They 
shall  not  be  so  far  humbled  that  the  feet  may  be  set  on  them ; 
but  they  shall  be  actually  subjected,  and  piit  couipletely  un- 
der tliat  Christ  whom  they  now  despise,  and  are  about  to 
crucify. 

46.  Beware  of  the  scribes]  Take  heed  that  ye  be  not  se- 
duced by  those  who  should  show  you  the  way  of  salvation. 


necessary  to  i-estore  the  waste  made  by  death,  and  to  keep  up  j  See  on  Matt,  xxiii.4 14 

*''|P°PI''''"'on  of  the  earth.  1.  How  it  can  be  supposed  that  the  ancient  Jewish  church 

BL»    »K    ^"      ""'"  '''^  angeli]    Who  neither  marry  nor  die.     had  no  distinct  notion  of  the  rcsiu-reclion   of  the  dead,  is  to 

toee  the  Jewish  testimonies  to  the  resurrection  of  the  human    me  truly  surprising.— The  justice  of  God,  so  peculiarly  con- 

°^^'  TA°f-    **  ''^"Sth  on  1  Cor.  xv.  42.  spicuous  under  the  old  covenant,  might  have  led  the  people 

4>».  All  live  unto  him.]  There  is  a  remarkable  passage  in  |  to  infer  that  there  must  be  a  resurrection  of  the  deadj  il  even 

235 


The  destruction  of 


ST.  LUKE. 


the  temple  foretold. 


the  passage  to  which  oar  Lord  refers,  had  not  made  a  part  of 
our  law.  As  the  body  makes  a  nart  of  the  man,  j>istice  re- 
quires, that  not  only  they  who  are  maTli/rs  for  the  testimony 
of  God,  but  also  all  those  wlio  have  devoted  their  lives  to  his 
service,  and  died  in  his  yolie,  should  have  their  bodies  raised 
again  The  justice  of  God  is  as  much  concerned  in  the  re- 
surrection of  the  dead,  as  either  his  poxver  or  vwrci/.—To  be 
freed  from  earthly  incumbrances,  earthly  passions,  bodily  in- 
firmities, sickness,  and  death,  to  be  brought  into  a  state  of 
conscious  existence  with  a  refined  body,  and  a  sublime  soul, 
both  immortal,  and  both  ioeffably  happy;  how  .glorious  the 
privileo'e  !  But  of  this,  who  shall  be  counted  worthy  in  that 
day'?  bnly  those  who  have  waslieil  their  robes,  and  made 
them  white  in  the  blood  of  the  Lamb ;  and  who,  by  patient 
continuing  in  well-doing,  have  sought  for  gloiy,  and  honour, 
and  immortality. 


2.  A  bad  example,  supported  by  the  authority,  reputation, 
and  majesty  of  religion,  is  a  very  subtile  poison,  from  which 
it  is  very  dillicult  for  men  to  preserve  themselves.  It  is  a 
great  misfortune  for  any  people  to  be  obliged  to  beware  of 
those  very  persons  who  ought  to  be  their  rule  and  pattern.— 
This  is  a  reflection  of  pious  Father  Quesnel ;  and  while  we 
admire  its  depth,  we  may  justly  lament  that  the  evil  he  refers 
to  should  be  so  prevalent,  as  to  render  the  observation,  and 
the  caution  on  which  it  is  founded,  so  necessary.  But  let  no 
man  imagine  that  bad  and  immoral  ministers  are  to  be  found 
among  one  class  of  persons  only.  They  are  to  be  found  in  the 
branches  as  well  as  in  the  root :  in  the  different  sects  and  par- 
ties, as  well  as  in  the  mother  or  national  churclies,  from  which 
the  otiicrs  have  separated.  On  either  hand  there  is  little  room 
for  glorying. — Professors  and  Ministers  may  change,  but  the 
Traill  of  the  Lord  abideth  for  ever. 


CHAPTER  XXI. 

77ie  poor  widow  casting  two  mites  into  the  treasury,  1 — 4.  The  destruction  of  the  temple  foretold,  5,  6.  The  signs  of  this 
desolation,  7.  False  Christs,  8.  Wars,  9,  10.  Earthquakes  and  fearful  sights,  11.  Persecutions  against  the  godly, 
12 — 19.  Directions  how  to  escape,  20 — 22.  The  tribulation  of  those  times,  2-3 — 23.  The  parable  of  the  fig-tree,  illustrative 
of  the  time  when  they  may  expect  these  calamities,  29—33.  The  necessity  of  sobriety  and  watchfulness,  34 — 36.  He 
teaches  by  day  in  the  temple,  and  lodges  bij  night  in  the  mount  of  Olives,  and  the  people  come  early  to  hear  him,  37,  38. 
[A.  M.  4033.     A.  D.  29.    An.  Olymp.  CCIL  1.] 

'for 


AND  he  looked  up,  '  and  saw  the  rich  men  casting  their 
gifts  into  the  treasury. 
2  And  he  saw  also  a  certain  poor  widow  casting  in  thither 
two  b  mites. 

?  And  he  said.  Of  a  truth  I  say  unto  you,  °  that  this  poor  wi- 
dow hath  cast  in  more  tlian  they  all : 

4  For  all  these  have  of  their  abundance  cast  in  unto  the  of- 
ferings of  God  :  but  she  of  iier  penury  hath  cast  in  all  the  li- 
ving that  slie  had. 

5  1?''  And  as  some  spake  of  the  temple,  how  it  was  adorned 
with  goodly  stones  and  gifts,  he  said, 

6  Asfor  these  things  whicli  ye  behold,  tlie  days  will  come,  in 
the  which  '  there  shall  not  be  left  one  sione  upon  anotner,  that 
shall  not  be  thrown  down. 

7  ^  And  they  asked  him,  saying,  Master,  but  when  .^,hall  tliese 
things  be  7  and  what  sign  will  there  be  when  these  things  shall 
come  to  pass  7 

8  And  he  said,  f  Take  heed  that  ye  he  not  deceived  :  for  many 
shall  come  in  my  name,  saying,  I  ain  Christ ;  ^  aud  the  time 
Uraweth  near  :  go  ye  not  therefore  after  them. 

9  But  when  ye  shall  hear  of  wars  and  commotions,  be  not 
terrified  :  i^or  tliese  things  must  first  come  to  pass ;  '-  at  the  end 
is  not  by  and  by. 

10  h  Then  said  he  unto  them,  Nation  shall  rise  against  nation, 
and  kingdom  against  kingdom  : 

11  And  great  earthquakes  shall  be  in  divers  places,  and  fa- 
mines, and  pestilences ;  and  fearful  sights,  and  great  signs  shall 
there  be  from  heaven. 

12  '  But  before  all  these,  they  shall  lay  their  hands  on  you, 
and  persecute  you,  delivering  you  up  to  the  synagogues,  and 

iMaili  ia.41.— bSee  Mark  13.42.— c  2  Cor.  8.  12.— rt  Malt.  21.  1.  Mark  13.1.— 
e  Ch.  l9,44.-f  Malt.  24.  4.  Mark  13.5-  Eph.  5.  6.  2  Tlies3.  2.  S.—g  Or,  and  the 
lime,  Mall. 3.2. Sl4  17.— h  Mall.24.7.— i  -Mark  13.9.  Rev.S.lO.— k  Acts  4.3.&  5.I8.& 
12.4.&  16.24.-1  Aci3iB.?3. 


NOTES. — Vei-se  I.  The  rich  men  casting  their  gifts  into 
the  treasury.]  See  verse  1  to  4.  explained  on  Mark  xii.  41 — 44. 

2,  A  certain  poor  icidow]  A  widow  miserably  poor  ;  this  is 
the  proper  import  of  rrei/txpai/,  and  her  being  miserably  poor 
heightened  the  merit  of  the  action. 

Two  mites]  Which  Mark  says,  chap.  xii.  42.  make  a  far- 
thing, or  quadrnns,  the  fourth  part  of  an  as,  or  penny,  as 
we  term  it.  In  Plutarch's  time  we  find  the  smallest  piece  of 
brass  coin  in  use  among  the  Romans  was  the  qnadrans,  but 
It  appears  that  a  smaller  piece  of  money  was  in  circulation 
among  the  .lews  in  our  Lord's  time,  called  here,  and  in  Mark, 
chap.  xii.  42.  a  lepton,  i.  e.  small,  diminished ,  from  Xriirw,  1 
fail.  In  ancient  times  our  penny  used  to  be  marked  with  a 
deep  indented  cross,  dividing  the  piece  Iniofour  equal  parts, 
which,  wtien  broken  in  two,  made  the  halfpenny,  and  when 
broken  inio  four  made  the fourthing,  what  we  have  corrupt- 
ed into  fart/ling.  Probably  the  Roman  quadrans  was  divi- 
ded in  this  wuy  for  the  convenience  of  tlie  poor.  Our  term 
m.ite  seems  to  have  been  taken  from  iheanimal  called  by  that 
name  ;  for  as  that  appeared  to  our  ancestors  to  be  the  smallest 
of  all  animals,  so  this  being  (lie  smallest  of  all  coins  was 
called  by  its  name.  Junius  says  that  luflte  was  a  small  base 
coin  among  the  Dutch.  Our  word  mite  seems  to  be  a  con- 
traction of  the  Latin  minutum,  a  small  thing,  whence  the 
French  miete,  a  crumb,  a  very  small  morsel.  See  the  note  on 
Mark  xii.  41. 

5.  Goodly  stones]  Or,  costly  stones.  It  has  been  thought, 
by  some,  that  this  relates  not  so  much  to  the  stones  of  which 
the  temple  was  built,  but  to  the  precious  stones  with  which  it 
was  decorated.     For  stones  of  the  temple,  see  on  Mark  xiii.  1, 

And  gifts]  Or,  consecrated  t.hiyigs,  avadriiiacrt,  Mmdni^a,  pro- 
perly signifies  a  thing  consecrated  to  sacred  uses :  AvaSeixa, 
signifies  a  thing  devoted  to  a  curse,  or  to  destruction.  They 
both  come  from  the  same  root,  avantirini,  tluy  up,  separate  : 
and  lliough  two  meanings  cannot  be  more  opposite  than  those 
assigned  to  these  words,  yet  in  the  words  themselves  a  short 
vowel  (£)in  the  place  of  a  long  one(»;)  makes  all  the  difference 
Between  blessing  and  cursing. 
236 


*  into  prisons,  '  being  brought  before  kings  and  rulers 
my  name's  sake. 

13  And  "  it  shall  turn  to  you  for  a  testimony. 

14  °  Settle  it  therefore  in  your  hearts,  not  to  meditate  before 
what  ye  shall  answer  ; 

15  For  I  will  give  you  a  mouth  and  wisdom,  p  which  all  your 
adversaries  shall  not  be  able  to  gainsay  nor  resist. 

16  '  And  ye  shall  be  betrayed  both  by  parents,  and  brethren, 
and  kinsfolks,  and  friends  ;  and  "■  S07ne  of  you  shall  they  cause 
to  be  put  to  death. 

17  And  ^  ye  shall  be  hated  of  all  men  for  my  name's  sake. 

18  '  Bvit  there  shall  not  a  hair  of  your  head  perish. 

19  In  your  patience  possess  ye  your  souls. 

20  "And  when  ye  shall  see  Jer'\  -lem  compassed  with  ar- 
mits,  then  know  that  the  desolati  .i:    hereof  is  nigh. 

21  Then  let  them  v/liich  are  in  Julca  flee  to  the  nyjuntains  ; 
-ndlet  them  which '■■;  in  the  midsi  of  it  depart  out ;  and  let 
!iot  them  that  are  in  ilie  countries  eater  thereinto. 

'.  ?  For  these  be  thedn;-  of  vengeance,  tliat  '  all  things  which 
me  written  may  be  fuliilled. 

23  "  But  wo  tmto  them  that  are  with  child,  and  to  Ihem  that 
giv.  suck,  in  those  days  I  for  there  uhall  be  great  distress  in 
the  land,  and  wrath  upon  this  people. 

24  And  they  shall  fall  by  the  edge  of  the  sword,  and  shall  be 
led  away  captive  into  all  nations  :  and  Jerusalem  shall  be  trod- 
den down  of  the  Gentiles,  ^  until  the  times  of  the  Gentiles  be 
fulfilled. 

25  n  ^  And  there  shall  be  signs  in  the  sun,  and  in  the  moon, 
and  in  tlie  stars  ;  and  upon  the  earth  distress  of  nations,  with 
perplexity  ;  the  sea  and  the  waves  roaring  ; 

m  1  Pet. a  13.-n  Phil.  1.  23.  S  Thcas.  1.  5— o  Matt.  10.  19.  Mark  13.  11.  Chap. 
12.11.— p  Acts  6.10.— qMic, 7. 6.  Mark  13.  Ig.-r  Acts  7.59.  &  12  2.— s  Matt.  10.28. 
iMalt.  10.  :'0.— u  Malthew24.  15.  Mark  13.14.— v  Daniel  9.  26,27.  Zech.11.1.— 
%vMalt.24, 19.-.xDan.9.27.«i.  12. 7.Rt)m.  11.25.— yMatl.24.£9.Markl3.24.2Pel.3.10,ie. 

6.  One  sZo)!ej«po«a7Jof/ier]  This  was  literally  fulfilled.  See 
Matt.  xxiv.  2. 

8.  Many  shall  come  in  my  name]  Usurping  my  name  ;  call- 
ing themselves  the  Messiah.  See  Matt.  xxiv.  5.  Concerning 
this  prediction  of  the  destruction  of  Jerusalem,  and  its  literal 
accomplishment,  see  the  notes  on  Matt.  xxiv.  1 — 42. 

9.  Commotions]  Seditions  and  civil  dissentions,  with  which 
no  people  were  more  agitated  than  the  Jews. 

1 1.  Kearful  sights]  What  these  were  the  reader  will  find  in 
detail  in  the  notes  on  Matt.  xxiv.  7. 

12.  Synagogues]  Or,  assemblies,  &c.  See  these  all  explain- 
ed on  Mark  xiii.  9. 

13.  It  shall  turii  to  you  for  a  testimony.]  That  is,  it  shall 
turn  out  on  your  part  for  a  testimony  to  them,  (your  persecu- 
tors,) that  you  are  thoroughly  persuaded  of  the  truth  of  what 
you  teach  :  :ind  that  you  are  no  impostors. 

14.  Settle  it  therefore,  &c.]  See  on  Matt.  x.  19. 

15.  I icill  give  you  a  7>wuth  and  wisdom]  Yrofia,  a  mouth, 
must  appear  plain  to  every  person  to  be  used  here  for  a  ready 
utterance,  or  eloquence  in  speaking.  They  shall  have  an 
abundance  of  wisdom  to  know  what  to  say  :  and  they  shall 
have  an  irresistible  eloquence  to  say  what  tliey  ought. 

18.  But  there  shall  not  a  hair  of  your  head  perish.]  A  pro- 
verbial expression  for,  ye  shall  not  suflTer  any  essential  injury. 
Every  genuine  Christian  shall  escape  when  this  desolation 
comes  upon  the  Jewish  state. 

19.  In  your  patience]  Rather,  your  perseverance,  your 
faitliful  continuance  in  my  word  and  doctrine.  Ye  will  pre- 
serve you.r  souls.  Ye  shall  escape  the  Roman  sword,  and  not 
one  of  you  shall  perish  in  the  destruction  of  Jerusalem.  In- 
stead of  KTri(Tacrde,  possess  or  preserve  ye,  I  read  KTrjaeoBc,  ye 
shall  preserve.  This  reading  is  supported  by  AB— B.  five 
others,  both  the  Syriac,  all  the  Arabic,  JSthiopic,  Vulgate,  all 
the  Itala  except  two,  Origen,  Macarius,  and  Tertullian. 

22.   These  be  tlie  days  of  vengeance]  See  on  Matt.  xxiv.  21. 

24.  They  shall  fall  by  the  edge  nf  the  sword]  Those  who 
perished  in  the  siege,  are  reckoned  to  be  not  less  than  eleven 
hundred  thousand.  See  Matt.  .\xiv.  22. 


CHAPTER  XXII. 


The  iiecessity  of  preparing 

26  Men's  hearts  failing  them  for  fear,  and  for  looking  after 
those  things  which  are  coming  on  the  earth :  ^  for  the  powers 
of  heaven  sliall  be  shaken. 

27  And  then  shall  they  sec  the  Son  of  man  '  commg  in  a 
cloud,  with  power  and  great  glnry. 

28  And  when  these  things  begin  to  come  to  pass,  then  look 
up  and  lift  up  your  heads ;  for  byour  redemption  draweth  nish. 

29  '  And  Ivs  spake  to  them  a  parable  ;  Behold  the  fig-tree, 
and  all  the  trees ;  .  ,  r 

30  When  they  now  shoot  forth,  ye  see  and  know  of  your  own 
eelves,  tliat  summer  is  now  nigh  at  hand. 

31  So  likewise  ye,  when  ye  see  these  things  come  to  pass, 
know  ye  that  the  kingdom  of  God  is  nigh  at  hand. 

32  Verily  I  say  unto  you,  This  generation  sliall  not  pass  away 
till  all  be  fulfilled. 

z  MM1.S4  ».-!  Mn.«.  24.  30.  Rev,I,7,&  14,14.-b  Pom  S,in,S3-c  Matt.  24.32. 
Murk  13.28.-0  Mm  jl  ^J^-e  Rom  l:i  13.     1  Thc^s.ri.b.     1  Pcl.4.7. 

And  s/iaU  be  led  nwav  captive]  To  the  number  of  ninety- 
Seven  thousand.  See  Josephus,  War,  b.  vi.  c.  ix.  s.  2,  3.  and 
on  Matt,  x.xiv.  31.  ,    ,  ,  ^  , 

Trodden  down  of  the  Gentiles]  .ludea  was  so  completely 
Bubjugated,  that  the  very  land  itself  was  sold  by  Vespasian  ; 
the  Gentiles  possessing  it,  while  the  Jews  were  either  nearly 
all  killed  or  led  away  into  captivity. 

Oftfie  Gentiles  be  fulfilled]  Till  the  difTerent  nations  of  the 
earth,  to  whom  God  shall  have  givcii  the  dominion  over  tliis 
land,  have  accomplished  all  that  which  the  Lord  hath  appoint- 
ed them  to  do  ;  and  till  the  time  of  their  conversion  to  God 
Uke  place.  But  when  shall  this  be  7  We  know  not.  The  na- 
tions are  still  treading  down  Jerusalem,  and  the  end  is  known 
only  to  the  Lord.     See  the  note  on  Matt.  xxiv.  31. 

25.  The  sea  and  the  leaves  roaring]  Figuratively  pointing 
out  the  immense  Roman  armies  by  which  Judea  was  to  be 
overrun  and  destroyed. 

26.  Men's  hearts  failing  them  for  fear]  Or,  men  fainting 
aicay  throughfear,  (,A.rro\pi)X'>vT(ov')  being  ready  to  die. 

Coining  on  the  earth]  Or,  coming  upon  this  land,  oiKovficvri. 
See  this  translation  of  the  word  vindicated  in  note  mi  ch.  ii.  1. 

29.  He  spake  to  them  a  parable]  Illustrated  all  these  pre- 
dicted facts  by  the  simile  ot  a  fig  tree.  Sec  this  explained  on 
Matt  xxiv.  32. 

3L  The  hingdom  of  God  is  nigh  at  hand.]  After  the  de- 
struction of  the  Jewish  state,  the  doctrine  of  Christ  crucified 
shall  be  preached  every  where,  and  every  where  prevail. 

32.  This  generation]  This  race  of  men  ;  but  see  on  Matt, 
xxiv.  34.  and  Mark  xiii.  30. 

34.  Take  heed  to  yourselve-^]  See  our  Lord's  parable  rela-. 
tive  to  this  matter  explained,  Mark  xiii.  34. 

Be  overcharged]  Literally  be  made  haavy,  as  is  generally 
the  case  with  those  who  have  eaten  or  drunk  too  much. 


for  death  and  judgment. 


33  d  Heaven  and  earth  shall  pass  away  :  but  my  words  sliall 
not  p;iss  away. 

34  V  And  "  take  heed  to  yourselves,  lest  at  any  time  your 
hearts  be  overcharged  with  surfeiting,  and  drunkenness,  and 
cares  of  this  life,  and  so  tliat  day  come  upon  you  unawares. 

35  For  f  as  a  snare  shall  it  come  on  all  them  tlial  dwell  on  the 
face  of  the  whole  earth. 

36  "=  Watch  yc  therefore,  and  ^  pray  always,  that  ye  may  be 
accounted  worthy  to  escape  all  these  things  that  shall  come  to 
pass,  and  •  to  stand  before  the  Son  of  man. 

37  k  And  in  the  day  time  he  was  teaching  In  the  temple  ;  and 
1  at  niglit  he  went  out,  and  abode  in  the  mount  that  is  called 
the  mount  of  Olives. 

38  And  all  the  people  came  early  in  the  morning  to  him  in 
the  temple,  for  to  hear  him. 

flTlic!s5P.  aPtr.Sm.  Rev,3.3.  &  16.IS-C  .Man  34,4a.&2S.13.  Mark  13. 
33.-h('h.  13.1.— i  P.-.a.  1.-5.   Eph.6.13.— k  John  8. 1,8.— 1  Ch.ag.39. 

Take  heed  that  yo  be  riot  rendered  secure  by  an  improper  use 
of  lawful  things  :  do  not  make  this  earth  your  portion  :  expect 
its  dissolution,  and  prepare  to  meet  your  God. 

35.  The  face  of  the  whole  earth]  Or,  of  this  whole  land. 
The  land  of  Judea,  on  which  these  heavy  judgments  were  to 
fall.     See  ver.  23.  see  also  chap.  il.  I. 

36.  Watch  ye  therefore,  and  pray  ahpays]Ter'haps  we  s]-iO\}M 
connect  cv  vavrt  Kaipai,  continually,  with  ay  fivTriTiTC,  icatch, 
as  it  appears  to  be  the  most  natural  order.  Indeed  the  word 
continually  belongs  equally  to  both  watch  and  pray,  and  no 
man  is  safe,  at  any  time,  who  does  not  attend  to  this  advice 
as  literally  as  pos.<:ible. 

That  shall  come  to  pass]  That  is,  the  tribulations  which  are 
on  their  way  to  overwhelm  and  destroy  the  Jewish  people. 
The.se  are  sufTiciently  stated  in  the  preceding  verses. 

To  stand  before  the  Son  of  man.]  To  be  acquitted,  and  to 
be  condemned,  are  expressed  in  Rom.  xiv.  4.  by  standing  and 
falling.  Those  wlio  were  faithful  to  the  grace  they  hud  re- 
ceived, were  not  only  not  destroyed  in  the  destr\'.:tion  of  Jeru- 
salem ;  but  became  heralds  of  the  grace  and  mercy  of  God  to 
the  nations.  Thus  they  were  counted  worthy  to  stand  before 
the  Son  of  man—U)  minister  salvation  in  his  name. 

37.  A7id  in  the  day  time]  Or,  every  day—rai  rincpai.  This 
probably  relates  to  the  four  last  days  of  his  life  already  men- 
tioned. 

Abode  in  the  mount]  He  taught  all  day  in  the  temple,  and 
withdrew  every  evening,  and  lodged  in  Bethany  ;  a  town  at 
the  foot,  or  on  the  declivity  of  the  mount  of  Olives.  See  the 
note  on  Matt.  xxi.  17. 

38.  The  people  came  early]  He  returned  early  from  the 
mount  of  Olives,  and  the  people  came  early  in  the  morning  to 
the  temple  to  hear  his  teaching.  For  practical  observations  on 
the  awful  subject  of  this  chapter,  see  Matt.  xxiv.  at  the  end. 


CHAPTER  XXII. 

The  chief  priests  and  scribes  plot  our  Lord's  destruction,  I,  2.  Judas,  nt  the  instigation  of  the  devil,  betrays  him,  3—6.  He 
eats  his  last  supper  with  his  disciples,  7—18.  Institute.)  the  eurharist,  19,  20.  Announces  one  of  his  disciples  as  the  trai- 
tor, 21—23.  The  contention  whirh  should  be  greatest,  24—30.  Warns  Peter  against  Satan's  devices,  31,  32.  Peter's  reso- 
lution, 33.  His  denial  foretold,  ?  V  Tells  his  disciples  t  >  make  prude  t  provision fu.  their  oicn  support.  35—37.  The  two 
swords,  38.  He  goes  1'^  the  inour  •  of  Olivers,  and  has  ,'  's  ngony  in  th  garden,  39— 16.  Judas  con.es  with  a  mob,  47,  48. 
Peter  cuts  off  the  ear  of  the  high-pi  :esl's  servant,  whv  <  Christ  heals  ly  a  touch,  49—51.  He  addresses  the  chief  priests 
and  cai'ains  of  the  tem  de,  52,  53.  They  lead  him  to  the  ■  'ipriest's  hori  ie,  and  Peter  follows  and  denies  his  Master,  54— 
60.  Christ  looks  upon  niin,  he  is  sf  i'  T  with  remorse,  an  eeps  bitterly,  61,  62.  Jesus  is  mocked,  and  variously  insulted, 
63—65.  The  next  morn  hi  g  he  is  qH--:>ned  before  the  cuu  u'/,  66,  67.  He  acknowledges  himself  to  be  the  Son  oj  God,  68— 
70.     r/:'V  condemn  hi.'  .71.    [A.  M.  ;  /33.     A.  U.  29.     An.  flymp.  C^il.  l.J 


NOW  "■  ihe  feast  of  ur  \  -  vened  bread  drew  nigh,  which  is 
callc  I  the  pass-ovei 
2  And  b  t   ■!  chief  priests  a. id  scribes  sough?,  how  they  might 
kill  hhn  ;  for  they  feared  the  people. 

a  Malt, 26.3.     Mark  14.1. -b  Paa, 2.2.    John  11.47.    Ads  4.27. 


NOTES. — Vei-se  1.  The  feast  of  unleavened  bread,  &c.]  See 
this  largely  explained  E.xod.  xxiii.  14.  Levit.  xxiii.  2 — 40.  and 
on  Matt.  xxvi.  2. 

2.  They  feared  the  people]  The  great  mass  of  the  people 
seem  to  have  been  convinced  tliat  Clirist  was  at  least  a  propliet 
Bent  from  God  ;  and  it  is  likely  lliey  kept  steady  in  their  attach- 
ment to  him.  The  multitude,  who  are  represented  as  clamour- 
ing for  his  blood  at  the  crucifixion,  appear  to  have  been  a  mere 
mob,  formed  out  of  the  creatures  of  the  chief  priests  and 
Pharisees. 

3.  Then  entered  Satati  into  Judas]  The  devil  filled  the  heart 
of  Judas  with  avarice  ;  and  tliat  infamous  passiim  led  him  to 
commit  the  crime  here  specified.  This  at  once  accounts  for 
the  whole  of  this  most  unprincipled  and  unnatural  Uansaction. 
None  but  a  devil,  or  he  who  was  possessed  by  one,  could  have 
been  guilty  of  it :— let  the  living  lay  this  to  heart.  A  minister 
of  the  Gospel,  who  is  a  lover  of  money,  is  constantly  betraying 
the  interests  of  Christ.  He  cannot  serve  two  masters  ;  and 
while  his  heart  is  possessed  with  the  love  of  pelf,  the  love  of 
God,  and  zeal  for  perishing  souls,  cannot  dwell  in  him.  What 
Satan  could  not  do  by  the  envy  and  malice  of  the  high-priests 
and  Pharisees  ;  he  effects  by  Judas,  a  false  and  fallen  minister 
of  the  Gospel  of  God.  None  are  so  dangerous  to  the  interests 
of  Christianity  as  persons  of  this  stamp. 

4.  And  captains]  Among  the  priests  who  were  in  waiting  at 
Oie  ternple,  some  were  appointed  (pvXaxci,  for  a  guard  to  the 
tecnple  ;  and  over  these  were  Tpi^Tnyot,  commanding  officers  : 


31'"  Th<  ri  entered  Safan  into  Judas  surnamed  IscaiMot,  being 
of  the  nuii'oer  of  the  twelve. 

4  And  lie  went  his  way,  and  communed  with  the  chief  priests 
and  captains,  how  he  might  betray  him  unto  theni. 

c  Mall. 23. 14.    Mark  14.10.    .Tohn  13  2,  27. 


both  sorts  are  mentioned  by  .(osephus,  War,  b.  vi.  c.  5.  s.  3- 
Bp.  Pearce.  See  another  sense  of  captains,  in  the  note  on 
Matt,  xxvii.  65.  Dr.  Lightfoot  supposes  these  to  have  been  the 
captains  over  the  watches ;  for  in  tliree  places  the  priests. kept 
watch  and  ward  in  tlie  temple,  viz.  in  Beth  Abtenes,  in  Beth 
Nitsnts,  and  in  Beth  Mnkad.  The  Levites  also  in  twenty-one 
places  more,  Middoth,  chap.  1.  Though  these  watches  con- 
sisted of  several  persons  in  each,  there  was  one  set  over  them, 
OS  the  captain  or  head  of  that  watch.  He  thinks  that  Matthew, 
chap,  xxvii.  05.  refers  to  one  of  these  :  Ye  have  a  watch  of 
your  own;  lotsome  of  them  be  sent  to  guard  the  sepulchre.  The 
captain  of  Ihe  temple,  he  supposes  to  have  been  the  chief  or 
head  of  ail  these  watches  ;  and  thus  he  was  captain  of  tlie  cap- 
tains. In  the  same  Talmudical  tract  it  is  said.  The  ruler  of  the 
mountain  of  the  temple,  (i.  e.  captain  of  the  temple}  takes  his 
walks  tlirough  every  watch  with  torches  lighted  before  him  : 
if  he  found  anv  upon  tlie  watch,  that  was  not  standing  on  his 
feet,  he  said.  Peace  be  with  thee :  but  if  he  found  him  sleep- 
ing, he  sU-uck  him  with  a  stick,  and  he  might  also  burn  his 
clothes.  And  when  it  was  said  by  others,  What  noise  is  that 
in  the  court  f  the  answer  was.  It  is  the  noise  of  a  Levite  under 
correction,  whose  garments  they  are  burning,  because  he  slept 
iipnn  his  watch.  This  custom  casts  light  on  Rev.  xvi.  15.  Be- 
hold I  come  as  a  thief :  blessed  is  he  tliaf  watcheth,  and  keepeth 
his  sarments,  lest  he  walk  naked,  and  they  see  his  shame.  It 
is  easy  to  distinguish  this  captain  of  the  mountain  of  the  tem- 
ple, from  tlie  ruler  of  the  temple  or  suean :  the  former  pre- 
237 


Oar  Lord  eais  the  passovcr 


ST.  LUKE. 


with  his  disciplesj  tf-c. 


5  And  they  were  glad,  and  <i  covenanted  to  give  him  money. 

6  And  he  promised,  and  sought  opportunity  to  betray  him 
Unto  them,  "  in  tlie  absence  of  the  multitude. 

7  T  <  Then  came  the  day  of  unleavened  bread,  when  the  pass- 
over  must  be  killed. 

8  And  he  sent  Peter  and  .John,  saying.  Go  and  prepare  us  the 
pass-over,  that  we  may  eat. 

9  And  they  said  unto  him.  Where  wilt  thou  that  we  prepare  7 

10  And  he  said  unto  them.  Behold,  wlicn  ye  are  entered  into 
the  city,  there  shall  a  man  meet  you,  bearing  a  pitcher  of  wa- 
ter; follow  him  into  the  house  where  he  eutereth  in. 

11  And  ye  shall  say  unto  the  good  man  of  the  house,  the  Mas- 
ter saith  unto  thee,  Where  is  the  guest-chamber,  where  I  shall 
eat  the  pass-over  witli  my  disciples  1 

12  And  he  shall  show  you  a  large  upper  room  furnished: 
there  make  ready. 

13  And  they  went,  and  found  as  he  had  said  unto  them  :  and 
tlx^y  made  ready  the  pass-over. 

14  '  And  when  the  hour  was  come,  he  sat  down,  and  the 
tv.'elve  apostles  with  liiin. 

15  And  he  said  unto  them,  t>  With  desire  I  have  desired  to  eat 
tills  pass-over  with  you  before  I  suffer  : 

16  For  I  say  unto  you,  1  will  not  any  more  eat  thereof,  '  until 
it  be  fulfilled  in  the  kingdom  of  God. 

17  And  he  took  the  cup,  and  gave  thanks,  and  said,  Take  this, 
and  divide  ic  among  yourselves  : 

18  For  k  I  say  unto  you,  I  will  not  drink  of  the  fruit  of  the 
vine,  until  the  kingdom  of  God  shall  come. 

19  T  '  And  he  took  bread,  and  gave  thanks,  and  brake  it,  and 
•  gave  unto  them,  saying.  This  is  my  body  which  is  given  for 

you  :  '"  this  do  in  remembrance  of  me. 

d  Zei^h  I  l.ia-o  Or,  without  tutniill.—fMatl.  36  17.  Mark  14  19.— g  Matt  56.50. 
Mark  14. l7.-hOr,  I  have  heariily  dcsircil.-i  Cli  14.15.  Ads  10.41.  Kev.l9,n  — 
k  M.^lt  26  il9  jMurk  14  SS.-I  Matt, 111  tf6.  Mark  14  23.-ni  1  Cor.  11, 84. -n  1  Cor. 
to  15.— 0  PEa,4l,S.  Matt. 30,21,  23.  Mark  14.18.  John  13.21,36.— p  Matt. 26.24,— 
q  Acn2,aj.«t,4,-a. 


sided  only  over  the  guards  ;  the  latter  over  the  whole  service 
of  the  temple.  We  have  them  both  distinguished  Acts  iv.  1. 
there  is  the  captain  of  the  temple  ;  and  Annas,  who  was  the 
sagan.     See  Lighlfoot. 

5.  They — covenanted  to  give  him  money.]  Matthew  says 
thirty  pieces,  or  staters,  of  silver,  about  4i.  10s.  English,  the 
oomnion  price  of  the  meanest  slave.  See  the  note  on  Matt. 
x.xvi.  15. 

6.  And  he  jiromised]  That  is,  to  do  it, — cJto/toXoyf/ire :  or,  he 
nr?epted  the  proposal. — See  Wa/cefteld. 

7.  The  pass-over]  Hao-xa,  ver.  l!  Is  thename  of  the/es«iu«?; 
T-)  -iraixa  here,  is  supposed  to  be  the  name  of  tlint  on  which 
they  feasted,  viz.  the  sacrificed  paschal  lamb.  But  see  the 
notes  on  Matt.  x.xvi.  and  especially  the  observations  at  the  end 
of  that  chapter. 

8 — 13.  He  sent  Peter  ar,d  John,  &c.]  See  the  subject  of  these 
verses  largely  explained  on  Matt.  xxvi.  17 — 19.  and  Mark  xiv. 
13,  15. 

14.  And  when  the  hour  tvas  come]  That  is,  the  evening.  See 
Malt.  xxvi.  20.  and  Mark  xiv.  17. 

15.  With  desire  I  have  desired]  A  Hebraism  for,  I  have  de- 
aired  most  earnestly.  Our  Lord's  meaning  seems  to  be,  that 
having  purposed  to  redeem  a  lost  world  by  his  blood,  h";  ar- 
dently longed  for  (he  lime  in  which  he  I'as  to  offer  hinself 
up.  Such  love  did  the  holy  Jesus  bear  *  t  the  human  race. 
Th's  eucharistic  pass-over  /.-as  celebratec'  once  by  way  of 
anticipation,  before  the  bloody  sacrificeof  t  ,c  victim  i."  salva- 
tion, and  bet'ore  the  de/h-cr-nce  it  was  npj^'.nted  toco  ^mo- 
riiti?;  as  the.y5yo-i(7-«Zt>epas,;-over  had 'je^n  likewise  o  ele- 
brrtod  before  the  going  oui  of  Egypt,  an  1  the  delivers ,  : ;  of 
God's  chosen  people.     Qii^stiel. 

16.  Until  it  he /iilfilled  -n  the  kingdo  i  of  God]  Tha  is. 
intil  that  of  which  ihe  pans-over  Is  a  ly/'C,  is  fulfilled  in  my 

death,  through  which  the  kingdom  of  God,  or  of  heaven,  (see 
Matt.  iii.  2.)  shall  be  established  among  men. 

17.  He  took  the  cup]  This  was  not  the  sacramental  cup,  for 
that  was  taken  after  supper,  ver.  20.  but  was  the  cup  which 
was  ordinarily  taken  before  supper. 

Divide  it  among  yourselves]  Pass  the  cup  from  gup  to 
another;  tlnis  the  cup  which  Christ  gav<!  to  the  first  person 
on  his  right  hand,  continued  to  be  handed  from  one  to  another, 
till  it  came  to  tlie  last  person  on  his  left. 

18.  /  will  not  drink  of  the  fruit  of  the  vine]  That  is,  before 
the  time  of  another  pass-over,  the  Holy  Gliost  shall  descend, 
the  Gospel  of  the  kingdom  be  rstnbli.^hed,  and  the  sacramental 
supper  shall  take  place  of  the  paschal  lamb  :  for  In  a  few  hours 
his  crucifixion  was  to  take  place.  See  on  Matt.  xxvi.  29. 

19.  Took  bread]  See  the  nature  and  design  of  the  Lord's 
supper  explained  in  tlie  notes  on  Matt.  xxvi.  26—29. 

This  do  in  remembrance  of  me.]  That  the  .lews  in  eating 
the  pass-over,  did  it  to  represent  the  sufferings  of  the  Messiah, 
Is  evident  from  the  tract  PesacAiw,  fol.  119.  quoted  by  Schoett- 
gen.—Why  do  we  call  this  tlie  great  hallel  >  (i.  e.  the  hymn 
composed  of  several  psalms,  which  they  sung  after  the  pas- 
chal supper.)  Ans.  Because  in  it  these  five  things  are  con- 
tained. 1.  The  Exodus  from  Egypt.  2.  The  dividing  of  the 
Red  Sea.  3.  The  promulgation  of  the  law.  4.  The  resurrec- 
tion ol  ihe  dead.  And,  5.  The  sufferings  of  the  Messiah.  The 
filf*  *^  Jfeferred  to  Psa.  cxiv.  1.  When  Israel  went  out  of 
■^Sff'j'o.  The  second  in  Psa.  cxiv.  3.  The  sea  saw  it,  and 
JleS.  T'le  third  in  Psa.  cxiv.  4.  The  mountains  skipped  like 
ranM,0^  The  fourth  in  Psa.  cxvi.  9.  /  icill  walk  before  the 
238 


20  Likewise  also  the  cup  after  supper,  saying,  "This  cap  »» 
the  new  testament  in  my  blood,  which  is  shed  for  you. 

21  n  °  But,  behold,  the  hand  of  him  that  betrayeth  me  is  with 
me  on  the  table. 

22  P  And  truly  the  Son  of  man  goeth,  i  as  it  was  determined : 
but  wo  unto  that  man  by  whom  he  is  betrayed  ! 

23  ■■  And  they  began  to  inquire  among  themselves,  which  of 
them  it  was  that  sliould  do  this  thing. 

24  '!i  '  And  there  was  also  a  strife  among  them,  which  of  them 
should  be  accounted  the  greatest. 

25  '  And  he  said  unto  them.  The  kings  of  the  Gentiles  exer- 
cise lordship  over  them  ;  and  they  that  exercise  authority  up- 
on them  are  called  benefactors. 

26  "  But  ye  shall  not  6e  so :  v  but  he  that  is  greatest  among  yon, 
let  him  be  as  the  younger ;  and  he  that  is  chief,  as  he  that  doth 
serve. 

27  '"  For  whether  is  greater,  he  that  sitteth  at  meat,  or  he  that 
serveth  1  is  not  he  that  sittetli  at  meat )  but  *  I  am  among  you 
as  he  that  serveth. 

28  Ye  are  they  which  have  continued  with  me  in  ^  my  temp- 
tations. 

29  And  ^  I  appoint  unto  you  a  kingdom,  eis  my  Father  hath 
appointed  unto  me ; 

3U  That  "  ye  may  eat  and  drink  at  my  table  in  my  kingdom, 
b  and  sit  on  thrones  judging  the  twelve  tribes  of  Israel. 

31  1!  And  the  Lord  said,  Simon,  Simon;  behold,  '^ Satan  hath 
desired  to  have  you,  that  he  may  d  sift  you  as  wheat : 

32  But '  I  have  prayed  for  thee,  that  thy  faith  fail  not :  f  and 
when  thou  art  converted,  strengthen  thy  brethren. 

33  And  he  said  unto  him.  Lord,  I  am  ready  to  go  with  thee, 
both  into  prison,  and  to  death. 

r  Matt, -26  22,  John  l3  22,C5-3  Mark  9,34.  Luke  9,46.-t  Mall, 20,25.  Mark  10. 
42— u  Malt  10  26.  I  P«,  5,3— v  Ch  9.4S— wCh.  12,  37.— x  Matl. 20,29.  John  13. 
13,14.  Phil  2  7.— y  Keb.4,15,— zMatt,24.47.  Ch.  13  32.  2Cor,l,7.  aTim,2.ia.— 
a  Mall, 8  II  Ch  14,15,  Hov.l9.!).-b  Psa  40  14.  .Matt, 19,28.  lCor6,2.  Kiiv.3.2l.— 
c  1  Pe;.5,S.— a  Amoa  I).  9,-e  John  17.  9,  14,  i5.—  f  Psa  51.13.    John  21.  15,  16,  17. 


Lord  in  the  la?id  of  the  living.  The  .fifth  In  Psa.  cxvl.  1.  Not 
unto  us,  U  Lord,  not  unto  us,  but  unto  thy  name  give  glory  ; 
for  thy  mercy  and  thy  truth's  sake.  See  on  Matt.  xxvi.  30. 

20.  This  Clip  Is  the  new  testament  in  my  blood]  Perhaps  it 
might  be  better  to  paraphrase  the  passage  thus  ;  This  cup 
which  is  poured  out  for  you,  signifies  the  blood  of  the  new 
covenant,  which  Is  shortly  to  be  ratified  in  (or  by)  the  shed- 
ding of  my  bio  id.  Or,  7'his  cup  is  the  new  covenant,  poured 
out  for  you  with  my  blood  ; — that  Is,  the  paschal  sacrifice  and 
my  sacrifice  happen  together.     But  see  Kypke. 

It  does  not  appear  that  our  Lord  handed  cither  the  bread  or 
the  cup  to  each  peison  ;  he  gave  it  to  him  who  was  next  to 
him,  and  by  handing  It  from  one  to  another,  they  shared  it 
among  themselves,  ver.  17.  In  this  respect,  the  present  mode 
of  administering  the  Lord's  supper  is  not  strictly  according  to 
the  original  institution. 

21.  The  hand  of  him  that  betrayeth  me,  &c.]  What  can  be 
desired  more,  says  Dr.  Lightfoot,  as  a  demonstration  that  Ju- 
das was  present  at  the  Eucharist  1  and  whereas  the  contrary 
is  endeavoured  to  be  proved  out  of  John  xiii.  nothing  is  made 
out  of  nothing  ;  for  there  is  not  one  syllabic  throughout  that 
whole  chapt''r,  oi  ihe  paschal  supper;  but  of  a  supper  before 
\,\\e  feast  of  i lie  pass-ovr  . 

22.  The  ^ in  of  man  f  >]  That  is,  he  .i  about  to  die.  h-nep- 
Xccbai,  oty  ix&ui,  abiri  ,-  ing,  going  ai^ay,  and  der  yrting, 
are  used  \y  "he  best  Grfk  and  Latin  witers,  for  ac.  ;/iand 
dying.     St  :  rfQggjujjuller . 

23^They  '.an  toinqxrreamong  themselves'^  See  the  notes 
on  Matt.  xx\  '    23,  24. 

24.  There  ;  7s  also  a  ::'rife  among  tl  ■7n]  There  ars  two 
difl'erent  insta,  "es  of  this  sort  of  conte>itio7i  or  s/r^ye  men- 
tioned ;  y  the  t  angelists,  each  of  which  was  accompanied 
with  very  different  circumstances  ;  one  by  Matthew,  in  chap, 
xviil.  1,  &c.  by  Mark,  chap.  ix.  3.3,  &c.  and  by  Luke,  in  chap. 
Ix.  46,  &c.  That  contention  cannot  have  been  the  same  with 
this  which  is  mentioned  here.  The  other,  related  in  Matt.  xx. 
20,  &c.  and  Mark  x.  35,  <^;c.  must  be  what  Luke  intended  here 
to  record;  and  this  strife  or  contentio7i  was  occasioned  by 
the  request  which  Zcbedee's  wife  made  lo  our  Lord  in  favour 
of  her  sons,  James  and  John  :  but  then,  Luke  has  mentioned 
this  very  much  out  of  the  order  of  time,  it  having  happened 
while  our  Lord  and  his  disciples  were  on  their  way  to  Jerusa- 
lem ;  Matt.  XX.  17.  Mark  x.  32    See  Bp.  Pearce. 

25.  Are  called  benefactors]  The  very  Greek  word  used  by 
the  evangelists,  evepyCTni,  was  the  surname  of  some  of  the 
Ptolemies  of  Egypt .  Ptolemy  Evergetes,\.  e.  ihe  Benefactor. 
It  was  a  custom  among  the  ancient  Uomans,  to  distribute  part 
of  the  lands  which  they  had  conquered  on  the  frontiers  of  the 
empire  to  their  soldiers;  tliose  who  had  enjoyed  such  lands 
were  called  beneficiarii,  beneficed  persons  :  and  the  lands 
themselves  were'termed  beneficia,  benefices,  as  being  held 
on  the  beneficence  of  the  sovereign,  and  it  is  no  wonder  that 
such  sovereigns,  however  tyrannical  or  oppressive  they  might 
have  been  in  other  respects,  were  termed  benefactors  by  those 
who  were  thus  dependent  on  their  bounty. 

26.  Let  him  be  as  the  younger]  Dr.  Lightfoot  justly  conjec- 
tures that  Peter  was  tlie  eldest  of  all  the  disciples:  and  he 
supposes  that  the  strife  was  kindled  between  him  and  the 
sons  of  Zebedee,  James  and  John.  These  three  disciples  were 
those  whom  Christ  had  distinguished  by  peculiar  marks  of  his 
favour  :  and  therefore  it  is  natural  to  conclude,  that  the  strife 
lay  between  these  three,  the  two  brothers  and  Peter.    Shall 


ChrisVs  agony 


CHAPTER  XXII. 


trt  the  garden. 


34  s  And  he  said,  I  tell  thee,  Peter,  the  cock  shall  not  crow 
this  day,  before  that  thou  shalt  tlirice  deny  that  thou  knowest 
me. 

35  ^  !>  And  he  said  unto  them,  When  I  sent  you  without  purse, 
and  scrip,  and  shoes,  lacked  ye  any  thing  t  And  they  said,  No- 
thing. 

30  Then  said  he  unto  them,  But  now,  he  that  hath  a  purse, 
let  him  take  it,  and  likewise  his  scrip :  and  he  tliat  hath  no 
sword,  let  him  sell  his  garment,  and  buy  one. 

37  For  I  say  unto  you.  that  tliis  that  is  written  must  yet  be 
accomplished  in  me,  '  And  he  was  reckoned  among  the  trans- 
gressors :  for  the  things  concerning  me  have  an  end. 

33  And  thry  said,  Lord,  behold,  here  are  two  swords.  And 
he  said  unto  them,  It  is  enough. 

39  T  •«  And  he  came  out,  and  •  went,  as  he  was  wont,  to  the 
mount  of  Olives  :  and  Ills  dlsc'ples  also  followed  him. 

40  ■"  And  when  he  was  at  the  place,  he  said  unto  them,  Pray 
that  ye  enter  not  into  temptation. 

g  Malt  2(5  "A.  ^!a^k  14  30.  .lohn  13.38 -h  Matl.10,9.  Ch.  S.3.&I0.4.-i  Isa.  S3. 
12  Mirk  15.f3—k  Matt. 20,36  Mark  U.32.  John  19.  l.—l  Ch.  ai.  37.-m  Matt. 
6.13.Si.a;.4l.  Mark  14.38.    V(^^3e  46. 


we  or  Peter  be  at  the  head  1  Neither,  says  our  Lord.  Let 
him,  Peter,  icfio  is  chief  (oixct^utv,  the  eldest)  among  i/ou,  he  as 
John,  0  iTtorcpof,  the  younger.  The  youni^er  part  of  the  disci- 
ples do  not  appear  to  have  taken  any  part  in  this  contention  ; 
and  our  Lord  shows  Peter  and  the  sons  of  Zebedee,  that  they 
must  be  as  unambitious  as  the  younger,  in  order  to  be  acknow- 
ledged as  Ills  dl.sciples.  Dr.  Lightfoot  thinks  that  Peter  was 
the  mover  of  this  strife,  and  therefore  our  Lord  rebukes  him 
by  name. 

29.  I  appoint  unto  you  a  kingdom,  as  my  Father  hath  ap- 
pointed untome]  The  Codex  Alexandrinus,  wilh  some  oilier 
MSS.,  the  latter  Syriac,  and  O,  'ge7i,  read,  in  the  first  clause, 
iia'bnxnv,  a  coveyiant.  I  appoint  unto  you  a  cove.vant,  as 
my  Father  hath  appointed  unto  me  a  kingdom  : — Yeshsll  be 
ministers  of  the  New  Covenant,  as  I  am  King  in  that  spiritual 
kingdom  to  which  it  relates.  This  is  a  curious  reading  :  but 
our  Lord  is  probably  to  be  understood,  as  promising  thai  they 
should  get  a  kingdom — a  state  of  blessedness,  as  he  should  get 
it — they  must  go  through  much  tribulation,  in  order  to  enter 
into  the  kingdom  of  God.  So  the  t^'on  of  man  suffered,  that 
he  might  enter  into  his  glory  :  for  the  joy  ihat  was  set  before 
him,  he  endured  the  cross,  and  despised  the  shame,  and  is  sat 
down  on  the  right  hand  of  God. 

30.  Sit  on  thrones]  See  on  Matt.  xix.  2.S.  Marcion  left  the 
whole  of  this  verse  out,  according  to  Epiphanius  ;  probably 
because  he  did  not  understand  it. 

31.  Simon,  Simo7i]  When  a  name  is  thus  repeated  in  the 
Sacred  Writings,  it  appears  to  be  always  intended  as  an  ex- 
pression of  lore,  manifested  by  a  warning  voice.  As  if  he 
had  said.  While  thou  and  the  others  are  contending  for  su- 
premacy, Satan  is  endeavouring  to  destroy  you  all :  but  I  have 
prayed  for  thee,  as  beins  in  most  danger. 

Satan  hath  desired — you]  That  is,  all  the  apostles,  but  par- 
ticularly the  three  coutendei-s ;  ihe  plural  pronoun  vua;,  sulll- 
ciently  proves  that  these  words  were  not  atkhessed  to  Peter 
alone.  Satan  had  already  got  o«e,  .Tudas;  he  had  nearly  got 
another,  Peter  ;  and  lie  wished  to  have  all.  But  we  see  by  this, 
that  tlie  devil  cannot  even  tempt  a  man  unless  he  receive  per- 
mission. He  desneo' to  do  all  evil;  he  is  permitted  only  to  do  some. 

22.  I  hare  prayed  for  Ihet]  From  the  natural  forwardness 
and  impetuosity  of  thy  own  spirit,  lliou  wi't  be  brouglit  into 
themost  imminent  danger  ;  hut  I  hare  su]  plicated  for  thee, 
that  thy  faith  may  vol  utterly  fail— e>:\enrn,  from  ck,'ouI,  and 
XfiTTo),  Ifail,  to  fall  utterly  or  entirely  off.  Peter's  faith  did 
fail,  but  not  utterly:  he  ilid/a//,  but  he  did  not  fall  off;  apos- 
tatize, or  forsake  his  Master  and  his  cause  finally,  an  .ludas 
did.  Every  body  sees  from  Peter's  denial  of  his  Lord,  that 
his  faith  did  fuj,  and  his  great  courage  too;  and  yet  they 
read,  in  the  common  translation,  that  Christ  prayed  that  it 
might  not  fail— i^an  they  tlien  conceive  that  our  Lord's  prayer 
wr.s  heard  1  The  translation  which  1  have  given  above, 're- 
moves this  embarrassment  and  apparent  contradiction.  It 
was  certainly  Peter's  advantage  that  our  Lord  did  pray  for 
him  :  but  it  was  not  so  much  for  ;iis  honour,  that  he  siioultJ 
Stand  in  need  of  such  a  prayer  beyond  all  others.     Lightfoot. 

When  thou  art  converted]  Resii'.t-ed  to  a  sen.se  of  thy  folly 
and  sin,  and  to  me  and  my  cause ;  eslahlish  these  thy  bre- 
thren. AUthe  disciples  forsook  .Tesusand  tied,  mert.v  through 
fear  of  losing  tlieir  Iks'es  :  Peter,  who  continued  for  awhile 
near  him,  denied  his  Master  wilh  waths,  and  repeated  this 
thrice;  our  Lord  seems  to  intimate,  that  after  this  fall,  Peter 
would  become  more  cautious  and  circumspect  than  ever: 
and  that  he  should  become  unconimoiily  strong  in  the  faith, 
which  was  the  case  ;  and  that  notwithstanding  the  baseness 
of  his  past  conduct,  be  should  be  a  proper  instrument  for 
strengthening  the  feeble  minded,  and  siij. porting  the  weak. 
His  two  epistles  to  tlie  persecuted  Christians,  show  how  well 
ne  was  qualified  for  this  important  work. 

34.  The  cock  shall  vot  crotr  this  day]  Matthew  xxvi.  34. 
and  Mark  xiv.  30.  sav,  this  night ;  both  expressions  are  right, 
because  the  .lewish  day  of  twenty-four  hours,  becan  with  the 
evening   and  ended  at  the  evenins  of  the  following  day.— On 

Qr""  ?.?t''"'"''  ^^*^  "i*'  """^s  o"  Matt.  xxvi.  31—35. 

qfi    tt     ^:  ^  *^'"  ^°"  tcilhaul  purse]  see  on  Matt.  x.  9,  10. 

dt). //e  that  hath  710  suord]  Bp.  Pea  roe  supposes  that  the 
word  naxatpav,  sword,  has  been  inserted  here,  from  what  is 


41  ■'And  he  was  withdrawn  from  them  about  a  stone's  cast, 
and  kneeled  down,  and  prayed, 

42  f-'aying,  Father,  if  thou  be  "  willing,  remove  this  cup  from 
me:  nevertheless  ^  not  my  will,  but  thine,  be  done. 

43  And  there  appeared  'an  angel  unto  him  from  heaven, 
strengthening  him. 

44  And  being  in  an  agony  he  prayed  more  earnestly  :  and  his 
sweat  was  as  it  were  great  drops  of  blood  falling  down  to  the 
grou:id. 

4.J  And  wlicn  he  rose  up  from  prayer,  and  was  come  to  his 
dis'jiules,  he  found  them  sleeping  for  sorrow, 

46  And  said  unto  them.  Why  sleep  ye"!  rise  and  '  pray,  lest 
ye  cn.er  into  temptation. 

47  ■'  And  while  he  yet  spake,  '  behold,  a  multitude,  and  he 
that  was  railed  Judas,  one  of  the  twelve,  went  before  them, 
and  drew  near  unto  .lesus  to  kiss  him. 

48  But  .lesus  said  unto  him,  Judas,  betrayest  thou  the  Son  of 
mtn  with  a  kiss 7 

n  Mutt.  26.  79.  Mark  14.  35.-0  Or.  willin;  to  remove  — p  John  5.  30.  &  6.  38  — 
q  Matt.  4.  U.-r  John  12.27.  Hcb.  5.  ?.— s  Vcr.  40.-t  .Matt.  26.  47.  Mark  14.  43. 
John  13.  3. 

said  in  ver.  38.  as  it  is  evident  our  Lord  nevjr  intended  to 
make  any  resistance,  or  to  sulfer  a  sword  to  be  used  on  the 
ocjfsion  ;  see  Malt.  xxvi.  52.  The  word  stands  rather  oddly 
in  the  passage  :  the  verse  translated  in  the  order  in  which  i't 
stands,  is  as  follows  :  And  he  who  hath  none,  let  him  sell  his 
garment  and  buy — a  sword.  Now  it  is  plain  that  the  verb 
7ra),\;7n-(ir),  let  him  buy,  may  he  referred  to  T:rf(\av,  a  scrip,  in 
the  former  part  of  the  verse  :  therefore,  if,  according  to  the 
Bishop's  opinion,  the  word  swordhe  omitted,  the  passage  may 
be  understood  thus  :  "  When  I  sent  you  out  before,  chap.  x.  1, 
&c.  1  intended  you  to  continue  itinerants  only  for  a/etc  days, 
and  to  preach  the  Gospel  only  to  your  countrymen  ;  therefore 
you  had  but  little  need  of  a  stall',  purse,  or  scrip,  as  your  jour- 
ney was  neither  long  nor  expensive  ;  but  now  I  am  about  to 
send  yowinto  all  the  irorld,  to  preach  the  Gospel  to  every  crea- 
ture ;  and  as  ye  shall  be  generally  hated  and  persecuted  for 
ray  sake,  ye  will  have  need  to  make  every  prudent  provision 
for  your  journey  ;  and  so  necessary  will  it  be  for  you  to  pro- 
vide  yoiii-selves  victuals,  &c.  for  your  passage  through  your 
iiiho.spifable  country,  that  if  any  of  you  have'  no  scrip or'wat- 
let,  he  should  sell  even  his  upper  garment  to  provide  one." 
Others,  who  are  for  retaining  the  word  sirorcl,  think  that  it 
was  a  proverbial  expression,  intimating  a  time  of  great  diiH- 
culty  and  danger,  and  that  now  tlic  disciples  had  need  to  look 
to  themselves,  for  his  murderers  were  at  hand.  The  reader 
will  observe  Ihat  these  words  were  spoken  to  the  disclpks 
just  before  lie  went  to  the  garden  of  Gelhseinane,  and  that  tl>e 
danger  was  now  so  very  vear,  that  there  could  be  no  time  for 
any  of  them  to  go  and  sell  his  garment,  in  order  to  purcliase  a 
swo.d  to  defend  hiuiself  and  his  master  from  the  attack  of 
the  .lewish  mob. 

.luuea  was  at  this  time,  as  we  have  already  noticed,  much 
infested  by  robbers  :  while  our  Lord  was  with  his  disciples, 
.they  were  perfectly  safe,  being  shielded  by  his  miraculous 
power.  Shortly  they  must  go  Into  every  part  of  the  land,  and 
will  need  weapons  to  defend  themselves  against  wild  beasts  ; 
and  to  intimidute  wicked  men,  who,  if  they  found  them  totally 
defencele.ss,  ••■'^"Id  not  hesitate  to  make  them  their  prey,  or 
take  away  their  i..^.  However  the  matter  may  be  understood, 
we  may  rest  satisfied  that  these  .'nr^rds  were  neither  to  be  con- 
side.'ed  as  o^c)?s('re  weapons,  nor  .i.struments  to  propagate  the 
truth.  The  genius  anil  spirit  of  the  Christian  religion  is  etpially 
against  both.  Perhaps  in  this  counsel  of  our  Lord,  he  refers 
to  the  contention  about  supremacy  :  as  if  he  had  riiid,  instead 
of  contemning  among  yourselves  about  who  shall  be  greatest, 
ye  have  more  need  to  unite  yourselves  agiiinst  the  cotnmon 
enemy,  who  are  now  at  hand  :  this  counsel  was  calcul.ited  to 
show  them  the  necessity  of  union  among  themselves,  as  their 
enemii-s  we- o  both  numerous  and  powerful. 

37.  J\Just  yet  be  accomplished]  Probably  meaning,  thai  though 
this  prophecy  did  refer  to  some  parlimilar  matter  in  the  time 
of  the  prophet,  yet  \i  further  (e.ri)  related  to  Christ,  and  could 
not  have  its  complete  accomplishment,  but  in  his  crucifixion 
as  a  criminal. 

Fir  the  things  concerning  me  hare  an  end.]  As  if  he  had 
said.  My  work  is  now  almost  done;  yours  is  only  beginning; 
I  am  now  about  to  be  crucified  and  numbered  with  the  trans- 
gressors ;  think  what  will  be  done  to  you,  and  what  ought  to 
be  done  by  you  ;  and  then  think,  if  this  be  a  time  for  you  to 
be  contending  with  each  olher.—Lightfoot. 

3S.  Lord,  behold,  heie  are  two  swords.  And  he  said  unto 
then.,  It  is  enough.]  These  words  cannot  be  well  understood 
as  being  an  answer  to  the  supposed  command  of  Christ,  for 
every  one  who  had  no  sword,  to  go  and  sell  his  garment,  and 
buy  'one  ;  for  in  this  case,  they  were  not  enough,  or  sufficient, 
as  nine  of  the  disciples  must  be  without  any  insti-ument  of 
defence  ;  but  they  may  be  understood  as  pointing  out  the  rea- 
dme: s  and  determination  of  P<:ter,  and  perhaps  some  others, 
to  defend  our  Lord;  thou  sialt  not  be  treated  as  a.  transgress 
sor  ;  here  are  two  swor<-s,  and  we  will  fight  for  thee.  In  ver. 
33.  Piter  had  said ,  he  tA/jJ  ready  tc  go  with  Christ  either  to  prison 
or  death  ;  which  siiowed  his  strong  resolution  to  stand  by,  and 
defend  his  Master,  even  at  the  expense  of  his  life.  But  alas ! 
he  uepended  too  much  on  liimselj. 

It  is  enough — The  meaning  probably  is,there  is  enough  said  on 
the  subject ;  as  immediately  after  tliis  he  entered  into  his  aaonjr. 
339 


Christ  is  apprehended. 


ST.  LUKE. 


Peter  denies  hint 


49  When  they  which  were  about  him  saw  what  would  follow, 
they  said  unto  han,  Lord,  shall  we  smite  with  the  sword? 

50  11  And  "  one  of  them  smote  a  servant  of  the  high-pnest,  and 
cut  otr  his  riglit  ear. 

51  And  Jesus  answered  and  said,  Suffer  ye  thus  far.  And  he 
touched  his  ear,  and  healed  him. 

52  V  Then  .lesus  said  unto  the  chief  priests,  and  captains  of 
the  temple,  and  the  elders,  which  were  come  ;o  him,  Be  ye 
come  out  as  against  a  thief,  with  swords  and  staves  f 

53  When  I  was  daily  with  you  in  the  temple  ye  stretched 
forth  no  liands  against  me :  but  w  this  is  your  hour,  and  the 
power  of  darkness. 

64  11  "  Then  took  they  him,  and  led  him,  and  brought  him  into 
the  high-|>riest's  house.   ^  And  Peter  followed  afar  off. 

55  '  And  when  tliey  had  kindled  a  fire  in  the  midst  of  the 
hall,  and  were  set  down  together,  Peter  sat  duvn  among  them. 

56  But  a  certain  maid  beheld  him  as  he  sat  by  *'  e  fire,  and  ear- 
nestly looked  upon  liim,  and  said.  This  man  was  also  with  him. 

57  And  he  denied  him,  saying,  Woman,  I  knoiV  him  not. 

58  "  And  after  a  little  while,  another  saw  him  ind  said,  Thou 
art  also  of  them.    And  Peter  said,  Man,  I  am  nat. 

59  ''And  about  the  space  of  one  hour  after,  am'her  confidently 
affirmed,  saying.  Of  a  truth  ihm/ellow  also  was  with  him  :  far 
he  is  a  Galilean. 

.1  Mall.  26.51.  Mark  14.  47.  .Tolin  13. 10.— v  Matt.  aCSr..  M.irk  14.4?.— w  .lohn 
1S.27.— X  Malt.  26.  S7.— y  Matt.  26.  53.  .lohn  18  15.-z  Malt.  26.  69.  Mark  14.  «!. 
John  18  17,  18.— aMatt.26.  71.  Mark  14.69.  John  13.25.— bMiU.26.7J.  Mark  14. 
70.     John  18  26. 


60  And  Peter  said,  Man,  I  know  not  what  thou  sayest.  And 
immediiitely,  while  he  yet  spake,  the  cock  crew. 

61  And  the  Lord  turne'd,  and  looked  upon  Peter.  "^  And  Peter 
remembered  the  word  of  the  Lord,  how  he  had  said  unto  him, 
d  Before  the  cock  crow,  thou  shalt  deny  me  thrice. 

62  And  Peter  went  out,  and  wept  bitterly. 

63 1  "^  And  the  men  that  held  Jesus  mocked  him,  and  smote  him. 

64  And  when  they  had  blindfolded  him,  they  struck  him  on 
the  face,  and  asked  him,  saying,  Prophesy,  wlio  is  it  that  smote 
thee  1 

65  And  many  other  things  blasphemously  spake  they  against 
him. 

66  '••  f  And  as  soon  as  it  was  day,  s  the  elders  of  the  people,  and 
the  chief  priests,  and  the  scribes,  came  together,  and  led  him 
into  their  council,  saying, 

67  h  Art  thou  the  Christ "!  tell  us.  And  he  said  unto  them,  If 
I  tell  you,  ye  will  not  believe  : 

68  And  if  I  also  ask  you,  ye  will  not  answer  me,  nor  let  me  go. 

69  '  Hereafter  shall  the  Son  of  man  sit  on  the  right  hand  of 
the  power  of  God. 

70  Then  said  they  all.  Art  thou  then  the  Son  of  Godl  And  he 
said  unto  them,  k  Ye  say  that  1  am. 

71  '  And  they  said.  What  neexl  we  any  further  witness?  for 
we  ourselves  have  heard  of  his  own  mouth. 

0  .Matt.  26.75.  Mark  14.72.— rt  Malt.  26.  S4,  7S.  John  13.  38.-6  Matt.  26.  67,  68. 
Mark  14  6.''i.— f  Malt,27. 1— s  Ads  4.26.  See  Acts  22.  5— h  Mall. 26.6.1.  Mark  14. 
61— i  Malt.  26.  64.  Mark  14.  62.  Hcb.!.3.&8.f.— k  Matt.  26.  64.  Mark  14.  62.— 
1  Mail. 26.65.     Mark  14.63. 


I  must  here  confess,  that  the  matter  about  the  swoids  ap- 
pears to  me  very  obscure.  I  am  afraid  I  do  not  understand  it, 
and  I  know  of  none  who  does.  Schoetlgen  and  Lightfoot 
have  said  much  on  the  subject ;  others  endeavour  to  get  rid  of 
the  difficulty  by  translating  lidxaifjitv,  a  knife,  ivhich  was  ne- 
cessary nil  long  .journeys  for  providing  forage  and  fuel :  as  they 
were  to  depend  wholly  on  their  own  industry,  under  God,  for 
all  the  necessaries  of  life,  while  going  through  the  nations  of 
the  earth,  preaching  the  Gospel  to  Jews  and  Gentiles.  I  can- 
not say  which  sense  the  reader  should  prefer. 

40.  When  he  was  at  the  place]  Viz.  Gethsemane.  On  this 
agony  of  our  Lord  see  the  notes  on  Matt,  x.'cvi.  33 — 46. 

43.  The.re  appeared  an  angel— from  heaven'^  It  was  as  ne- 
cessary that  the  fullest  evidence  should  be  given,  not  only  of 
our  Lord's  diviniti/,  but  also  of  his  humanity — his  miracles 
Bufllcicntly  attested  thelonner:  his  huni^rer,  weariness,  and 
agony  in  the  garden,  as  well  as  his  death  anu  burial,  were 
proofs  of  the  latter.  As  man,  he  needs  the  assistance  of  an 
angel  to  support  his  body,  worn  down  by  fatigue  r.nd  suffering. 
See  at  the  end  of  ver.  44. 

44.  Prayed  more  earnestly]  With  greater  emphasis  and 
earnestness  than  usual,  with  strong  crying  and  tears,  Heb.  v. 
7.  the  reason  given  for  which  is,thathewasinan«!jo>jj/.  Kypke 
well  observes.  Vox  ayuivia,  summum  animi  angorem  ct  dolo- 
rem  indicat ;  el  idem  est,  quod  airifiovtiv,  Matt.  x.YVi.  3.  Mark 
xiv.  34.  "The  word  ayonna,  (agony)  pointa  out  the  utmost 
anguish  and  grief  of  soul,  and  is  of  the  same  import  with 
a(5r;,i<oi/£ii'  inMatthewand  Mark."  Seethe  noteonMatt.  xxvi.37. 

JDrops  of  blood]  See  the  note  on  Matt.  xxvi.  38.  Some  have 
thought  that  the  meaning  of  the  words  is,  that  the  sweat  was 
80  profuse  tliat  every  drop  was  as  large  as  a  drop  of  blood, 
not  that  the  stce(7(  was  6ioorf  itself:  but  this  does  not  appear 
likely.  There  have  been  cases  in  which  persons  in  a  debili- 
tated state  of  body,  or  through  horror  of  soul,  have  had  their 
sweat  tinged  with  blood.  Dr.  Mead  from  Galen  observes.  Con- 
tingere  inlerdum,  poros  ex  viitlto  aut  ferindo  spiritu  adeo 
dilatari,  ul  etiam  exeat  sanguis  jier  eos,  fiatque  sudor  san- 
guineus. "Gases  sometimes  happi='n,  in  which,  through  men- 
tal pressure,  the  pores  may  be  so  dilated,  that  the  blood  may 
issue  from  them  ;  so  that  there  may  be  a  bloody  sweat."  And 
Bp.  Pearce  gives  an  instance  from  Thuanus  (be  Thou)  of  an 
Italian  gentleman  being  so  distressed  with  the  fear  of  death, 
that  his  body  was  covered  with  a  bloody  sweat.  But  it  is  fully 
evident,  that  iha  fear  of  death  could  have  no  place  in  the 
mind  of  our  blessed  Lord.  lie  was  in  the  bloom  of  life,  in 
perfect  health,  and  had  never  suffered  any  thing  from  disease 
of  any  kind  ;  this  sweat  was  most  assuredly  produced  by  a 
preternatural  cause.     See  at  the  end  of  the  chapter. 

48.  Belrayest  thou  the  Son  of  man  with  a  kiss  7]  Dost  thou 
attempt  to  kiss  me  as  s.  friend,,  while  thou  art  delivering  me 
up  into  the  hands  of  my  e7iemies  1  We  need  not  wonder  at  all 
this,  as  Satan  himself  had  entered  into  the  heart  of  this  traitor ; 
see  ver.  3.  consequently  we  can  expect  nothing  from  him  but 
what  is  fell,  deceitful,  and  cruel. 

50.  Cut  off  his  right  ear.]  See  the  note  on  Matt.  xxvi.  51. 
■  51.  Suffer  ye  thus  far]  Or,  Suffer  me  to  go  thus  far.  As 
they  had  now  a  firm  hold  of  Christ,  Matt.  .xxvi.  50.  he  wished 
them  to  permit  him  to  lo  as  far  as  Malchus,  whose  ear  was  cut 
off,  that  he  might  heal  it.  See  the  objections  brought  against 
this  interpretation,  answerer  by  Kypke  ;  anc  seetlie  exam- 
ples he  produces.  However,  r^e  words  may  be  understood  as 
an  address  to  his  disciples;  Let  the^,^  proceed  ;  make  no  resist- 
ance, for  in  this  way  only  are  the  Scuptures  to  he  fulfilled. 

53.  7  was  daily  toith  you  in  the  templt.\  Allud'ng  to  {\\efour 
preceding  days,  during  the  whole  of  which  he  taught  in  the 

temple,  see  chap.  xxi.  37.  and  Matt.  xxi.  17. 

T/iis  is  your  hour,   and  the  poicer  of  darkness.]   That  is, 

the  time  in  which  you  are  permitted  to  unrein  y-ovtr  malice; 

wntcn  ye  could  not  do  before,  because  God  did  not  permit  you ; 
240 


and  so  perfectly  are  ye  under  his  control,  that  neither  you  nor 
the  prince  of  darkness  can  proceed  a  hair's  breadth  against 
me,  but  through  this  permission  :  see  at  the  end  of  the  chapter. 
What  a  comfortable  thought  is  it  to  the  followers  of  Christ, 
that  neither  men  nor  demons  can  act  against  them,  but  by  the 
permission  of  their  heavenly  Father  ;  and  that  he  will  not  suf- 
fer any  of  those  who  trust  in  him.,  to  be  tried  above  what  they 
are  able  to  bear ;  and  will  make  the  trial  issue  in  their  greater 
salvation,  and  in  his  glory. 

56.  A  certain  maid  beheld  him]  Or,  attentively  beholding 
him,  arcviaaca.  And  this  she  did  by  the  help  of  the  light  of 
the  fire  at  which  Peter  sat. 

57.  And  he  denied  him]  See  the  notes  on  Matt.  xxvi.  58,  69,  &c. 

61.  The  Lord  turned  and  looked  upon  Peter]  See  the  note 
on  Matt.  xxvi.  75.  where  this  delicate  reproof  is  particularly 
noted. 

62.  And  Peter  went  out]  The  word  Peter  is  omitted  by 
BDKLM.  and  many  other  good  MSS.  with  some  of  the  ancient 
Versions.     Grier>bach  leaves  it  out  of  the  text. 

63.  Mocked  him  and  smote  him.]  This  and  the  following 
verses  are  placed  by  Matthew  and  Mark,  before  (he  relation  of 
Peter's  denial.  For  their  explanation,  see  on  Matt.  xxvi.  67, 68. 

68.  And  if  I  also  ask  you]  Concerning  the  Christ,  in  case 
ye  cannot  give  me  such  an  answer  as  may  prove  I  am  not  the 
Christ,  ye  will  not  let  me  go ;  for  I  know  ye  are  determined  to 
put  me  to  death. 

69.  Hereafter]  From  this  very  time,  avo  rov  vvv.  The  king- 
dom of  God  is  now  going  to  be  set  up.  See  the  note  on  Matt, 
xvi.  27,  28. 

70.  Art  thou  then  the  Son  of  God?]  They  all  insisted  on  an 
answer  to  this  question,  and  the  high-priest  particularly  put 
it  to  him.     Matt.  xxvi.  63. 

71.  We  ourselves  have  heard]  We  have  heard  him  profess 
himself  the  So7i  of  God ;  he  is  therefore  guilty  of  blasphemy, 
and  as  an  impious  pretender  to  a  divine  mission,  we  must 
proceed  against,  and  condemn  him  to  death.  See  the  note  off 
Matt.  xxvi.  66.  Thus  they  proceeded  as  far  as  they  could :  he 
must  now  be  brought  before  Pilate,  as  the  Jews  had  no  power 
to  put  him  to  death.  His  trial  before  Pilate  is  related  in  the 
subsequent  chapter. 

On  our  Lord's  agony  in  the  garden,  rplated  in  the  43d  and 
44th  verses,  much  has  been  written,  but  to  little  purpose.  The 
cause  of  this  agony  seems  not  to  have  been  well  understood  ; 
and  there  have  been  many  wild  conjectures  concerning  it. 
Some  think  it  was  occasioned  by  "the  divine  wrath  pressing 
in  upon  him ;  for  as  he  was  bearing  the  sin  of  the  world,  God 
looked  on,  and  treated  him  as  if  he  were  a  sinner."  There  is 
something  very  shocking  in  this  supposition;  and  yet  it  is 
truly  astonishing,  how  general  it  is.  The  ministry  of  the 
angel,  in  this  case,  is  a  sufficient  refutation  of  this  opinion  ; 
for  what  sort  of  strength  could  an  angel  give  Christ  against 
God's  indignation  'I  Angelic  strength  could  not  enable  him  to 
bear  either  the  sin  of  the  world,  or  God's  wrath.  If  an  angel 
could  have  succoured  him,  in  this,  an  angel  might  have  made 
the  whole  atonement.  Indeed  the  ministry  of  the  angel,  wha 
must  have  been  sent  from  God,  and  sent  in  love  too,  is  a  full 
proof  that  God's  wrath  was  not  poured  out  on  our  blessed  Re- 
deemer at  this  time.  Dr.  Lightfoot  conjectures,  that  his  con- 
flict in  the  garden  was  with  a  devil,  who  appeared  to  him  in  a 
bodily  shape,  most  horrible,  and  that  it  was  through  this  appa- 
rition, that  he  began  to  be  sore  amazed,  and  very  heavy, 
Mark  xiv.  33.  for  as  Satan  assaulted  the  first  Adam  in  a  gar- 
den, in  a  bodily  shape,  it  is  not  unreasonable  to  conclude,  that 
in  the  someway,  he  assaulted  the  second  Adam  in  a  garden. 
St.  Luke  tells  us,  chap.  iv.  13.  that  when  the  devil  had  finish' 
ed  all  his  temptations,  he  departed  from  him  for  a  season: 
this  season  in  the  garden  probably  was  the  season,  or  fit  op- 
portunity for  him  to  return — the  prince  of  this  world  came 
and  found  nothing  in  him;  John  xiv.  30.  but  though  there 


Christ  ii  led  to  Pilate, 


CHAPTER  XXIIl. 


and  vehemently  accuiedi 


was  nothing  in  the  immaculate  Jesus,  on  which  Satan  could 
work,  yet  he  might,  as  the  Doctor  supposes,  assume  some 
horrible  shape,  in  order  to  appal  his  mind,  and  shake  his 
firmness:  and  the  evangelist  seems  to  intimate,  that  lie  had 
desired  to  be  permitted  to  try,  or  sift  the  disciples  in  this  way, 
see  ver.  31.  and  it  is  probable,  that  it  is  to  some  personal,  hor- 
rid appearance,  that  the  apostle  alludes,  when  he  speaks  of 
the  messenger  of  Satan  that  buffeted  him,  2  Cor.  xii.  7.  The 
an^el  therefore  from  heaven,  may  be  supposed  to  come  against 
this  angel  from  hell ;  and  as  tlie  one  appeared  to  terrify,  the 
other  appeared  to  slrengtlien  him.  It  was  not  necessary  to 
exert  the  divine  power  to  crush  this  devil,  and  therefore  an 
angel  from  heaven  is  sent  to  counteract  his  influence.  This 
is  the  sum  of  Dr.  Lightfoot's  reasonings  upon  this  very  diffi- 
cult subject. 

Others  suppose,  that  While  oUr  Lord  was  praying  intensely 
in  the  garden,  the  extreme  fervour  of  his  application  to  God 
in  the  behalf  of  the  poor  deluded  Jeics,  and  in  behalf  of  tlie 
world,  was  too  much  for  his  human  nature  to  support;  ttuit 
he,  in  consequence,  fell  into  a  swoon,  in  which  he  had  a 
Vision  o/"  a/i  angel  coming  from  hedveti  to  strengthen  him. 
I.ut  these  sentiments  stand  on  their  respective  merits. 

What  renders  this  circumstance  more  difficult,  is,  that 
th<'re  is  no  mention  of  it  in  any  of  the  other  evangelists :  and 
it  i.s  worthy  of  remark,  that  among  many  of  the  ancients,  the 
authenticity  of  these  two  verses,  the  43d  and  44th,  has  been 
doubted,  and  inconsequence,  they  are  omitted  in  several  MSS. 
and  in  some  Versions  and  Fathers ;  the  Codex  Alexandrinus, 


and  the  Codex  Vaticanus,  the  two  oldest  MSS.  in  the  world, 
omit  both  versos  :  in  some  other  very  ancient  MSS.  they  stand 
with  an  asterisk  before  them,  as  a  mark  of  dubiousness ;  and 
tbey  are  botli  wanting  in  the  Coptic  fragmeiits  published  by 
Dr.  Ford.  Tliey  are  however  extant  in  such  a  vast  number 
of  MSS.,  Versions,  and  Fathers,  as  to  leave  no  duubt  with 
most  critics  of  their  authenticity.  After  all  that  has  been  said, 
or  perhaps  can  be  said  on  this  subject,  there  will  remain  mys- 
teries, which  only  the  bright  liglit  of  the  eternal  world  can 
surticiently  ilh^strate.  Tliat  Christ  was  now  sufiering,  the 
just  for  the  unjust,  that  he  miglit  bring  us  to  G^.d;  and  that 
he  was  bearing  in  his  body;  the  punishment  due  to  th;-ir  sins, 
I  have  no  doubt:  and  that  the  agony  of  his  mind,  in  these  ri. 
carious  sulFerings,  caused  the  effusion  from  his  body  of  the 
bloody  sweat,  may  be  easily  credited,  without  siipposing  him 
to  be  at  all  under  the  displeasure  of  his  heavenly  Katiier ;  for 
as  God  can  see  nothing  but  as  it  is,  he  could  not  see  him  as  a 
sinner  who  was  purity  itself.  In  every  act,  Jesus  was  that 
beloved  Son,  in  whom  the  Father  was  ever  well  pleased. 

As  to  the  angel  strengthening  him,  probably  no  more  in 
meant  by  it  than  a.  friendly  sympathizing  of  one  of  tliose  hea- 
venly beings,  with  their  Lord  in  distress  :  this  circumslanco 
is  the  most  difficult  in  the  whole  relation  ;  but  understood  tlrus, 
the  difficulty  is  removed ;  for  what  strength  could  the  iiighest 
angel  in  heaven  afl'ord  to  our  blessed  Lord  in  his  atoning  acts  ? 
Surely  none.— Tlie  bare  supposition  is  insupportable.  But  if 
we  allow  that  the  angel  came  to  sympathize  with  him  during 
his  passion,  tlie  whole  account  will  appear  plain  and  consistent 


CHAPTER   XXIIL 

Christ  is  led  to  Pilate,  and  accused  by  the  Jeics,  1,  2.  Pilate  examines,  and  pronounces  him  innocent,  3,  4.  The  Jews 
cirulently  accuse  him,  5.  Pilate  nnderstandivg  that  he  was  of  Galilee,  se7ids  him  to  Herod,  by  whom  he  is  examined, 
ti— it.  T/te  vhir.f  priests  and  scribes  vehemently  accuse  hi7n,  and  Herod  and  his  soldiers  mock  him,  10,  11.  Pilate  atid 
Herod  become  friends,  19.  PHate,  before  the  chief  priests,  rulers,  and  people,  pronounces  Christ  to  be  innocent,  and  offers 
to  release  him,  13 — 20.  The  Jeics  clarnour  for  his  condemiiution,  and  Pilate  gives  him.  vp  to  their  icill,  21 — 25.  Strnon 
he.us  his  cross,  26.  The  people  bewail  him,  and  he  fnretels  thu  destruction  of  the  Jewish  state,  27 — 31.  He  and  two 
malefactors  are  brought  to  Calvary,  and  are  crucified,  32,  33.  He  prays  for  his  crucifiers,  34.  He  is  derided,  mocked^ 
and  insulted  by  the  rulers,  and  by  tite  soldiers,  35 — 37.  The  superscription  on  the  cioss,  38.  7'he  conduct  of  the  two 
malefactors,  to  one  of  wtiom  he  promises  paradise,  39 — 43.  1'he  great  darkness,  44,  45.  He  gives  up  the  g/iost,  40.  The 
centurion  arid  many  others  are  greatly  affected  at  his  death,  47 — 49.  Joseph  of  Arimaihea  begs  the  body,  and  puts  it  in 
A/s  own  neiD  tomb,  50 — 53,  The  women  prepare  spices  aiid  ointments  to  embalm  him,  54—^6.  [A.  M.  4033.  A.  D.  29. 
An.  Olyiiip.  ecu.  1.] 


AND  '  the  wliole  multitude  of  them  arose,  and  led  him  un- 
to Pilate. 
2  \nd  they  began  to  accuse  him,  saying.  We  found  this/e/- 
/,)!/;  b  perverting  the  nation,  and  °  forbidding  to  give  tribute  to 
C.isvir,  saying,  <>  tliat  he  himself  is  Christ  a  king. 
'^  ''And  Pilate  asked  him,  saying.  Art  thou  the  King  of  the 
JjU's '!  And  he  answered  hiin,  and  said,  Tliou  sayest  it. 

4  Tlien  said  Pilate  to  the  chief  priests  and  to  the  people,  1 1 
ri:id  no  fault  in  this  man. 

5  And  they  were  the  more  fierce,  saying.  He  stirreth  up  the 
p  •  pi.",  teaching  throughout  all  Jewry,  beginning  from  Galilee 
to  this  place. 

li  When  Pilate  heard  of  Galilee,  he  asked  whether  the  man 
\\  ere  a  Galilean. 
7  .Vnd  as  soon  as  he  knew  that  he  belonged  unto  s  Herod's 

«M«u.ar.5.  M;xrkl5.I.  .'nhn  18.a8.-b  Ac:s  17.  7.-c  See  Matt.  17.27.&E2.21. 
Mark  l:>.17.— d  John  19.1.'.-e  l\liitt,S;7.1l.     1  'I'lm  u.l3. 

NOTES.— Verse  1.  The  ic hole  multitude]  It  seems  most  pro- 
b.ibh;,  that  the  chief  priests,  elders,  scribes,  and  captains  of 
tlie  t-Miiple,  together  witli  their  servants,  dependents,  and  other 
p'^sons  hired  for  the  purpose,  made  up  the  multitude  nien- 
toiiiil  here.  'The  common  people  were  generally  favourers 
of  ('lirist;  and  for  this  reason  the  Jewish  rulers  caused  hiin 
tu  bi;  apprehended  in  tlie  night,  and  in  the  absence  of  the  people, 
chap.  xxii.  6.  and  it  was  now  but  just  the  break  of  day,  xxii.  66. 

2.  Perverting  the  nation]  The  Greek  word  6u<TTpe(t>ovTa, 
sigiiilies  stirring  up  to  disaffectio7i  and  rebellion.  IVlany  MSS. 
and  Versions  add  /(fiwi',  our  nation.  They  intimated  that  he 
not  only  preached  corrupt  doctrine,  but  tliat  he  endeavoured 
to  make  thorn  disaflectetl  towards  the  Roman  government,  for 
which  they  now  pretended  to  feel  a  strong  affection  ! 

Several  copies  of  the  Itala  add,  destroying  our  Law  and 
Prophets— Et  solventem  Legem  nostram  el  Prophetas. 

Forbidding  to  give  tribute  to  Cesar]  Those  were  the  falsest 
slandei-s  that  could  bo  invented.  The  whole  of  our  Lord's 
conduct  disproved  them.  And  his  decision  in  the  case  of  tlie 
quest  ion  about  the  lawfulness  of  paying  tribute  to  Cesar,  Matt, 
xxii.  21.  was  so  fully  known,  that  we  find  Pilate  paid  not  the 
least  attention  to  such  evidently  malicious  and  unfounded  ac- 
cusations. Neither  Christ  nor  any  of  his  followers  from  that 
day  until  now,  ever  forbade  the  paying  tribute  to  Cesar;  that 
is,  constitutional  taxes  to  a  lawful  prince. 

4.  Ifnd  no  fault  in  this  man.]  According  to  John  xviii.  36, 
38.  Pilate  did  not  say  this  till  after  our  Lord  had  declared  to 
him  that  his  kingdom  was  not  of  this  u-orld ;  and  probably 
not  till  after  he  had  found,  on  e.xamining  witnesses,  (ver.  14. 
°i  i'"®  chapter)  that  all  their  evidence  amounted  to  no  proof 
of  his  having  set  up  himself  for  a  temporal  king.     See  Bishop 

•  5.  Saying,  He  stirreth  up  the  people,  &c:]  In  tlie  Codex  Col- 
bertinus,  a  copy  of  the  ancient  Itala  or  Antehieronymian  ' 
version,  this  verse  stands  thus  :  He  stirreth  up  the  people,  be- 
ginning from  Galilee,  and  teaching  through  all  Jtidea  unto 
this  place ;  our  wives  and  our  children  he  hath  rendered  I 

Vol.  V.  H  h 


juvisdiction,  he  sent  him  to  Herod,  who  himself  also  was  at 
Jerusalem  at  that  time. 

8  V  And  wlieii  Ilerod  saw  Jesus,  he  was  exceeding  glnd  :  for 
I'  he  was  desirous  to  see  liim  of  a  long  season,  because  '  he 
had  heard  many  things  of  him  ;  and  he  hoped  to  have  seen 
some  miracle  done  by  him. 

9  Tlien  he  questioned  with  him  in  many  words  ;  but  he  an- 
swered him  nothing. 

10  And  the  chief  priests  and  scribes  stood,  and  vehemently 
accused  him. 

1-1  k  And  Herod  with  his  men  of  war  set  him  at  nought,  and 
mocked  him,  and  arrayed  him  in  a  gorgeous  robe,  and  sent 
him  again  to  Pilate. 

12  ff  And  the  same  day '  Pilate  and  Herod  were  made  friends 
together  :  for  before  they  were  at  enmity  between  themselves. 

f  1  P«.  a.  S.— K  Ch.  3.  1.— h  Ch.  9.  9.-i  .Matt.  14.  1.  Marie  6.  H.-lt  Isu.  D3.3.— 
1  Acts  4.  27. 


averse  from  us,  ajid  he  is  not  baptized  as  we  are.  As  the 
.lews  found  that  their  charge  of  sedition  was  deemed  frivo- 
lous by  Pilate,  they  changed  it,  and  brought  a  charge  equally 
false  and  groundless  against  his  doctrine. 

7.  Herod's  jurisdiction]  The  city  of  Nazareth,  in  which 
Christ  had  continued  till  he  was  thirty  years  of  age,  and  that 
of  Capernaum,  in  which  he  principally  resided  the  last  years 
of  his  life,  were  both  in  Lower  Galilee,  of  wliich  Herod  An- 
tipas  was  tetrarch.  Pilate  was  probably  glad  of  this  opportu- 
nity to  pay  a  little  respect  to  Herod,  whcm  it  is  likely  he  had 
irritated,  and  with  whom  he  now  wished  to  be  friends.  Sec 
ver.  12. 

10.  The  chief  priests — vehemently  accused  him.]  Corrupt 
priests  and  teachers  are  generally  the  most  implacable  enemies 
of  Christ  and  his  truth.  Evil  passions  betray  those  who  are 
slaves  to  them.  An  alTected  moderation  would  have  rendered 
these  accusers  less  suspected,  their  accusations  more  proba- 
ble, and  the  envy  less  visible  than  this  vehemence :  but  envy 
seldom  or  never  consn\\.s prudence:  and  God  permits  this  to 
be  so,  for  the  honour  of  tnith  and  innocence.     Quesncl. 

IJ.  A  gorgeous  robe]  EaOnra  Xapcirpav.  It  probably  means  a 
white  robe,  for  it  was  the  custom  of  the  Jewish  nobility  to 
wear  such.  Hence,  in  Rev.  iii.  iv.  it  is  said  of  the  saints,  7'hey 
shall  walk  with  ine  in  white  (garments,)  because  they  are 
WORTHY.  In  sucli  a  robe,  Ilerod,  by  -way  of  mockery,  caused 
our  Lord  to  be  clothed ;  but  the  nobility  among  the  Romans 
wearing  purple  for  the  most  part,  Pilattj's  soldiers,  who  were 
Romans,  put  on  Jesus  a  purple  robe,  Mark  xv.  17.  John  xix. 
2.  both  Ci  them  following  the  custom  of  their  own  country, 
wlien  by  way  of  mocking  our  Lord  as  a  king,  they  clothed 
liim  in  robes  of  state.     See  Bishop  Peakce. 

12.  Pilate  and  Herod  leere  made  friends]  I  do  not  find  any 
account  of  the  cause  of  the  enmity  which  subsisted  between 
Herod  and  Pilate,  given  by  ancieiit  authoi-s  ;  and  the  conjec- 
tures of  the  moderns  on  the  subject,  should  be  considered  as 
mere  guesses.  It  was  generally  supposed  that  this  enmity 
arose  from  what  is  related  chap.  xiii.  of  the  Galileans,  whose 
241 


Tlie  crucifixion ST.  LUKE. 

13  T  ">  And  Pilate,  when  he  had  called  together  the  chief 
priests  and  the  rulers  and  the  people, 

14  Said  unto  them,  "  Ye  have  brought  this  man  unto  me, 
as  one  that  perverteth  the  people  :  and  behold,  "  I,  having  ex- 
amined/«hi  before  you,  have  Ibund  no  fault  in  this  man  touch- 
ins;  those  things  whereof  ye  accuse  him  : 

15  No,  nor  yet  Herod  :  for  I  sent  you  to  him  ;  and  lo,  nothing 
worthy  of  death  is  done  unto  him. 

16  P  I  will  therefore  chastise  him,  and  release  him. 

17  '  (For  of  necessity  he  must  release  one  unto  them  at  the 
feast.) 

18  And  '  they  cried  out  all  at  once,  sayiilg,  Away  with  this 
man,  and  release  unto  us  Barabbas  : 

19  (Who,  for  a  certain  sedition  made  in  the  city,  and  for  mur- 
der, was  cast  into  prison.) 

20  Pilate  therefore,  willing  to  release  Jesus,  spake  again  to 
them. 

21  But  they  cried,  sayin?;,  Crucify  him,  crucify  him. 

22  And  he  said  unto  them  the  third  time.  Why,  what  evil 
hath  he  done  "!  I  have  found  no  cause  of  death  in  him  :  I  will 
therefore  chastise  him,  and  let  him  go. 

23  And  they  were  instant  with  loud  voices,  requiring  that  he 
uiight  be  crucified.  And  the  voices  of  theai  and  of  llie  chief 
priests  prevailed. 

24  And  '  Pilate  '  gave  sentence  that  it  should  be  as  they  re- 
quired. 

25  And!  he  released  unto  them  him  that  for  sedition  and  mur- 
dfer  was  cast  into  prison,  whom  they  had  desired  j  but  he  de- 
livered Jesus  to  their  will. 

nri  Mni.27.'3.  Mark  16.14.  JoKn  18.  38  Sc  19.  4.— n  Vei-.l,  2.— o  Ver.  4.— p  M«lt, 
27 'JC.  John  19  l.—q  Mall, 27  15.  Mark  10,6.  John  18.39.- r  Acts  3.  14.— s  Mall. 
27.«.  Mk.13,  15.  John  19.16.—!  Or,  Assented.  Ex.23.a.-u  Mall. 27.32.  MarklS  SI. 
See  John  19. 17.— v  Matl.21.19.  Ch.  21.2J.— w  Isa  2  19.    Hos.lO.  3.  Rev.6. 1«.&9  6. 


blood  Pilate  had  mingled  with  that  of  their  sacrifices.  These 
were  Herod's  subjects,  and  Pilate  seems  to  have  fallen  on 
them  at  the  time  they  were  offering  sacrifices  to  God  at  the 
temple.  Wicked  men  cannot  love  one  another:  this  belongs 
to  the  disciples  of  Christ.  But  when  Christ,  his  truth,  or  his 
followers,  arc  to  be  persecuted,  for  this  purpose  the  wicked 
unite  their  coun.sels  and  their  influence.  The  Moabites  and 
Ammonites,  who  were  enemies  among  themselves,  united 
against  poor  Israel,  and,  as  Rabbi  Tanchum  says,  may  be 
liked  to  two  contending  dogs,  who,  when  the  wolf  comes,  join 
together  to  destroy  him  ;  each  knowing  that  if  he  do  not,  the 
wolf  will  kill  both  in  succession  :  whereas,  by  their  union, 
they  may  now  kill  or  baffle  him.  There  is  a  proverb  among 
the  rabbins,  that  tchen  the  cat  and  leeasel  mcoTTf  together,  mi- 
tery  becomes  increased. 

15.  No,  nor  yet  Herod  :  for  I  sent  you  to  him']  Tliat  is,  to 
see  whether  he  could  find  that  Christ  had  ever  atiempted  to 
raise  any  disaffection  or  sedition  among  the  Galileans  :  among 
whom  lie  had  spent  the  principal  part  of  his  life  j  and  y<;t 
Herod  btis  not  been  able  to  find  out  any  evil  in  his  conduct. 
Your  own  accusations  I  have  fully  weighed,  and  find  them  to 
the  last  degree  frivolous. 

Instead  of  avcrrcftipa  yap  vjiaq  irno;  artrov,  for  I  sent  yoti  to 
Hint,  BHKLM.  and  many  other  MsS.  with  some  Vei'sions,  read 
avtneixxptii  yap  avrov  irpog  r^/xai,  for  he  hath  sent  him  to  us. 
As  if  he  had  said,  "  Herod  hath  sent  him  back  to  us,  which 
is  a  sure  proof  that  he  hath  found  no  blame  in  him." 

Nothing  worthy  of  death  is  done  unto  him]  Or  rather,  no- 
thing iporthy  of  death  is  committed  fiy  him,  Tlc-rrpaypcuov  anrcj, 
not  done  unto  him.  This  phrase  is  of  the  Same  sense  with 
Bvicv  KC-rrpaxcv  avrui,  he  hath  done  7iothing,  and  is  frequent 
in  the  purest  Attic  writers.     See  many  examples  in  Kypke. 

■"7.  For  of  necessity  he  invst  release  one]  That  is,  he  was 
under  the  neces.iity  of  releasing  one  at  this  feast.  The  custom, 
however  it  originated,  had  now  been  so  completely  established 
that  Pilate  was  obliged  to  attend  to  it.     See  on  Matt,  xxvii.  15. 

IS.  A  way  with  this  man]  That  is,  put  him  to  death — aipc  too- 
Tov,  literally,  take  this  one  away,  i.  e.  to  punishment — to  death. 

22.  I  have  found  no  cause  of  deatli  in  him]  I  find  no  crime 
worthy  of  death  in  him.  'Tliere  is  nothing  proved  against 
him  that  can  at  all  justify  me  in  putting  him  to  death.  So 
here  our  blessed  Lord  was  in  the  most  for-mal  manner  justi- 
fied by  his  J\idge.  Now  as  this  decision  was  publicly  known, 
and  perhaps  registered,  it  is  evident  that  Christ  died  as  an  i'n- 
nnceH?  y^er.so)!,  and  not  as  s.  malefactor.  On  the  fullest  con- 
viction of  his  innocence,  his  judge  pronounced  him  guiltless; 
after  having  patiently  heard  every  thing  that  the  inventive  ma- 
lice of  these  wicked'  men  could  allege  against  him  ;  and  wlien 
he  wished  todismiss  hiin,  a  violent  mob  took  and  murdered  him. 

26.  Simon,  a  Cyrenian]  See  on  Matt,  xxvii.  32. 

27.  Bewailed  and  lamented  him]  E/coTrrovro,  beat  their 
breasts.     See  on  Matt.  xi.  17. 

29.  Weep  not  for  me]  Many  pious  pci-sons  have  been  greatlv 
distressed  in  tlieir  minds,  because  they  could  not  weep  oil 
reading  or  hearing  of  the  sufferings  of  Christ.  For  the  re- 
lief of  all  such,  let  it  be  for  ever  known,  that  no  human  spirit 
can  possibly  take  any  part  in  tlie  passion  of  tlie  Messiah.  His 
sufferings  were  such,  as  only  God  manifested  in  the  flesh 
could  bear ;  and  as  they  were  all  of  an  expiatory  nature,  no 
man  could  taste  of,  or  share  in  them.  Besides,  the  snfl'prings 
of  Christ  are  not  a  subject  of  sorrow  to  any  man  ;  but  on  the 
contrary,  of  eternal  rejoicing  to  the  whole  of  a  lost  world. 
iSome  have  even  prayed  to  participate  in  the  sufferings  of 
Christ  The  legend  of  St.  Francis  and  his  stigmata  is  well 
Known.  He  is  fabled  to  have  received  the  marks  b\  his  hands, 
213 


of  our  Lord. 

26  ii  "And  as  they  led  him  away,  they  laid  hold  upon  one  Si- 
mon, a  Cyrenian,  coming  out  of  the  country,  and  on  him  they 
laid  the  cross,  that  he  miglit  bear  it  after  .lesus. 

27  And  there  followed  him  a  great  company  of  people,  and 
of  women,  which  also  bewailed  and  lamented  him. 

28  But  Jesus,  turning  unto  them,  said.  Daughters  of  Jerusa- 
lem, weep  not  for  me,  but  weep  for  yourselves,  and  for  your 
children. 

29  V  For,  behold,  the  days  are  coming,  in  the  which  they  shall 
say.  Blessed  are  the  barren,  and  the  wombs  that  never  hare, 
and  the  paps  which  never  gave  suck. 

30  w  Then  shall  they  begin  to  say  to  the  mountains,  Fall  on 
us,  and  to  tlie  hills.  Cover  us. 

31  ^  For  if  they  do  these  things  in  a  green  tree,  what  shall 
be  done  in  the  dry  1 

32  11  >'  And  tliere  were  also  two  other  malefactors  led  with 
him  to  be  put  lo  death. 

33  And  ^  when  they  were  come  to  the  place  which  is  called 
"  Calvary,  there  they  crucified  him,  and  the  malefactors,  one 
on  the  right  hand,  and  the  other  on  the  left. 

34  H  Then  said  Jesus,  Fatlier,  ■>  forgive  them  ;  for  °  they 
know  not  what  they  do.  And  ^  they  parted  his  raiment,  and 
cast  lots. 

35  T  And  '  the  people  stood  beholding.  And  the  'rulers  also 
with  them  derided  /u'ot,  saying.  He  saved  others  ;  let  him  save 
himself  if  he  be  Christ,  the  chosen  of  God. 

36  And  the  soldiers  also  mocked  him,  coming  to  him,  and  of- 
fering him  vinegar, 

37  And  saying.  If  thou  be  the  king  of  the  Jews,  save  thyself. 

I  Prov.  11.  31.  Jer.  25.  29.  Ezck.  20.  47.  fc21.  3,  4.  1  Pel.  4.  17.— y  Isi.  53. 
12.  Mall,  27.38 —z  Matt.  27.  33.  Mark  15.  a.  John  19.17,  18 -a  Or,  ihe  flace  "f 
o  s(^m11  -b  Matt.  5  44.  Acts  7.60.  1  Cor.  4.12-c  Acts  3. 17.— rt  Marl  27.35.  Mark  15. 
24.   John  19.  23.— c  Psalms  -32.  17.      Zechariah  12.  10.— f  Mall.  27.39.    Mark  15.  29. 


feel,  and  side.  Relative  to  this  point,  there  are  many  unwar- 
rantable e.xpressions  used  by  religious  people  in  l\mr  prayers 
and  liymns.  To  give  only  one  instance,  how  often  do  we 
hear  these  or  similar  words  said  or  sung : 

"  Give  me  to  feel  thy  agonies  ! 

One  drop  of  thy  sad  cup  afford." — 
Reader !  one  drop  of  this  cup  would  bear  down  thy  soul  tir 
endless  ruin;  and  these  agonies  would  annihilate  tlie  uni- 
verse. He  suffered  alone :  for  of  the  people  there  was  none 
with  him  ;  because  his  sufferings  were  to  make  an  atonement 
for  thesins  of  the  world  :  and  in  the  woj-k  of  redemption  he 
had  no  helper. 

30.  Mountains,  fall  on  us]  As  this  refers  to  the  destruction  of 
Jerusalem,  and  as  the  same  expressions  are  used.  Rev.  vi.  6 
Dr.  Liglitfoot  conjectures  that  the  whole  of  that  chapter  may 
relate  to  the  same  event. 

31.  If  they  do  these  things  in  a  green  tree]  This  seems  tc 
be  a  proverbial  expression,  the  sense  of  which  is  :  If  thry 
spare  not  a  tree  which,  by  the  beauty  of  its  foliage,  abund- 
ance and  excellence  of  its  fruits,  deserves  to  be  preserved  : 
tlien  the  tree  which  is  dry  and  withered  will  surely  be  cut 
down.  If  an  innocent  man  be  put  to  death  in  the  very  face  of 
justice,  in  opposition  to  all  its  dictates  and  decisions,  by  a  peo- 
ple who  profess  to  be  governed  and  directed  by  divine  laws  ; 
what  desolation,  injustice,  and  oppression,  may  not  be  expect- 
ed, when  anarchy  and  confusion  sit  in  the  place  where  judg- 
ment and  justice  formerly  presided  7  Our  Lord  alludes  pro. 
phetically  to  those  tribulations  which  fell  upon  the  Jewisii 
people  about  forty  years  after.     See  the  notes  on  Matt.  xxiv. 

32.  Two  other  malefactors]  'Erepoi  6vo  xaKOi'pyoi,  sliouliJ 
certainly  be  translated  two  others,  malefactors,  as  in  the  Bi- 
bles published  by  the  king's  printer,  Edinburgh.  As  it  now 
stands  in  the  text,  it  seems  to  intimate  that  our  blessed  Lord 
was  also  a  malefactor. 

33.  The  place  called  Calvary]  See  on  Matt,  xxvii.  33. 
They  crucified  him,]   See  the  nature  of  this  punisliment  ex 

plained.  Matt,  xxvii.  35. 

34.  They  know  not  tthat  they  do.]  If  ignorance  do  not  ex- 
cuse  a  crime,  it  at  least  diminishes  the  atrocity  of  it.  How- 
ever, these  persons  well  knew  that  they  were  crucifying  an 
innocent  man ;  but  they  did  not  kxiow  that  by  this  act  of 
theirs,  they  were  bringing  down  on  themselves  and  on  Uieir 
country,  the  heaviest  judgments  of  God.  In  the  prayer,  Fa- 
ther, forgice  them  !  that  word  of  prophecy  was  fulfilled,.  7/« 
made  intercession  for  the  transgressors,  Isa.  liii.  12. 

35.  Derided  hi^n]  Treated  him  with  the  utmost  contempf, 
c^cuvKTrjpti^oi/,  in  the  most  infamous  manner.  See  the  mean- 
ing of  this  word  explained,  chap.  xvi.  14. 

36.  Offering  him  vinegar]  See  on  Matt,  xxvii.  34,  Vine- 
gar or  small  sour  wine,  was  a  common  drink  of  the  lUnnan 
soldiers:  and  it  is  supposed  that  wherever  they  were  on  duty, 
they  had  a  vessel  of  this  liquor  standing  by.  It  appears  that 
at  least  two  cups  were  given  to  our  Lord  :  one  before  he  was 
nailed  to  the  cross,  viz.  of  wine  mingled  with  myrrh,  and  an- 
other of  vinegar,  while  he  hung  on  the  cross.  Some  think  there 
were  three  cups  :  one  of  wi)ie  mi.red  with  myrrh,  the  second, 
of  vinegar  mtngled  wit/i  gall,  and  the  third  of  simple  riiie- 
gar.  Allow  these  three  cups,  and  the  different  expressions  in 
all  the  evangelists  will  bo  included.     See  Lightfoot. 

38.  A  superscription]  See  .Alatt.  xxvii.  37. 

In  letters  (f  Greek,  and  Latin,  and  Ifehrew]  The  inscrip 
tion  was  written  in  all  tht<se  languages,  which  were  the  most 
common,  that  all  might  see  the  reason  why  he  was  put  to  death. 
The  inscription  was  written  in  Greek,  on  account  of  the  Nel- 
lenistic  Jews,  who  were  then  at  Jerusalem,  because  of  tli« 


Christ  gives  up  the  Ghost. 


CHAPTER  XXIII. 


Joseph  begs  the  Body  /mm  Pilate 


38  *  And  a  superscription  also  was  written  over  liim  in  let- 
ters of  Greek,  and  Latin,  and  Hebrew,  THIS  I.S  THE  KING 
OF  THE  JEWS. 

39  1  !>  And  one  of  the  malefactors  which  were  hanged  railed 
on  him,  saying.  If  thou  be  Christ,  save  thyself  and  us. 

40  But  the  other  answering,  rebuked  him,  saying.  Dost  not 
thou  fear  God,  seeing  thou  art  in  the  same  coiulninnation  t 

41  And  we  indeed  justly  :  for  we  receive  the  due  reward  of 
our  deeds  :  but  this  man  liath  done  nothing  amiss. 

42  And  he  said  unto  Jesus,  Lord,  remember  me  when  thou 
comest  into  thy  kingdom  ! 

43  And  Jesus  said  unto  him,  Verily,  I  say  unto  thee,  To-day 
shalt  tliou  be  with  me  in  paradise. 

44  ii  '  And  it  was  about  the  sixth  hour>  and  there  was  dark- 
faess  over  all  the  k  earth,  until  the  illnth  hoUr. 

45  And  the  sun  was  darkened,  and  '  the  Tall  df  the  temple 
was  rent  in  the  midst. 

46  1  And  when  Jesus  had  cried  with  a  loud  voice,  ho  said, 
"  Father,  into  thy  hands  I  commend  my  spirit :  "  and  having 
said  thus,  he  gave  up  the  ghost. 

47  11  » Now  when  the  centurion  saw  what  was  done,  he 

<Mm.27  37.  Msrk  1.-' an.  John  19.19 -h  Mail. ■?7.44.  M«rk  15.T2  — i  Matt  S7. 
».  .Nt«rk  IS.33.-k  Or,  land. -I  Mall. 'J?  51.  Mark  15.3rt  -m  Psa.31.6.  I  P«.:iil.- 
n  .Mall. 27.60.  iMark  15.37.  .loKn  19.3).— o  Matt.U?  S4.    Mark  IJ.iS. 


pass-over:  it  was  written  in  Latin,  that  being  tlie  languageof 
the  ^oreriiment  under  which  he  was  cruciiird :  and  it  was 
written  in  HebrniD,  that  being  the  language  of  the  place  in 
which  this  deed  of  darkne.ss  was  committed.  Hut  by  the  good 
providence  of  God,  the  inscription  itself  exculnati^d  liim,  and 
proved  the  Jews  to  be  rebels  against,  and  murderers  of,  their 
King.  See  the  note  on  Matt,  xxvii.  37.  It  is  not  to  be  won- 
di'red  at,  that  they  wished  Pilate  to  alter  this  inscription, 
John  xi.x.  21.  as  it  was  a  record  of  their  own  infamy. 

39.  One  of  the  malefactors  triiirh  trere  lianged]  It  is  likely 
that  the  two  robhei-s  were  not  nailed  to  their  crosses,  but  only 
lied  to  them  by  cords,  and  tliustliey  are  represented  in  ancient 
pHintings.  If  not  nailed,  they  could  not  have  suffered  nuich, 
and  therefore  they  were  found  still  alive,  when  the  soldiers 
Came  to  giro  the  coup  de  grace,  Which  put  a  speedy  end  to 
their  lives.     Jolm  xix.  31—33. 

•10.  Dost  not  thou  fear  Uud]  The  sufferings  of  this  person 
had  been  sanclilled  to  him,  so  that  his  heart  was  open  to  re- 
ceive help  from  the  hand  of  the  Lord  :  he  is  a  genuine  peni- 
(•■nt  :  and  gives  the  fullest  proof  he  can  give  of  it,  viz.  the  ac- 
knowledgment of  the  justice  of  his  sentence.  He  had  sinned, 
and  he  acknowledges  his  sin  ;  his  heart  believes  unto  righte- 
ousness, and  with  his  tongue  lie  makes  confession  unto  salva- 
tion. VVhile  he  condemns  himself,  he  hears  testimony  -that 
Jesus  was  innocent.  Bishop  Pe.4.kce  supposes  that  these  were 
not  robbers  in  the  common  sense  of  the  word,  but  Jews  who 
ti>)k  up  arms  on  the  principle  that  the  Romans  were  not  to  be 
Kubmitted  to,  and  that  their  levies  of  tribute  money  were  op- 
pressive ;  and  therefore  they  made  no  scruple  to  rob  all  the 
llomans  they  met  with.  These  Jews  Josephus  calls  XrjirTiii, 
robbers,  the  same  term  used  by  the  evangelists.  This  opinion 
gains  some  strength  from  the  penitent  thief's  confession;  we 
receive  the  reward  of  07ir  deeds — we  rose  up  against  the  go- 
vernment, and  committed  depredations  in  the  countiy  ;  b)(l 
this  man  hath  done  nothing  amiss — utottov,  out  of  place,  dis- 
oriierly, — nothing  calculated  to  raise  sedition  or  insurrection, 
nor  inconsistent  with  his  declarations  of  peace  and  good  will 
towards  nil  men;  nor  with  the  nature  of  that  spiritual  king- 
dom which  he  came  to  establish  among  men;  though  he  is 
now  crucitled  under  the  pretence  of  disaffection  to  the  Roman 
govrnment. 

42.  Lard,  rememher  me,  &c.]  It  is  worthy  of  remark,  that 
t'lis  man  appears  to  have  been  the  first  who  believed  in  the 
intercession  of  Christ. 

43.  J'o-dai/  shalt  thou  be  trith  me  in  paradise.]  Marcion 
Niid  the  Manichees  are  reported  Ui  have  left  this  verse  out  of 
their  copies  of  this  evangelist.  This  saying  of  our  Lord  is 
justly  considered  as  a  strong  proof  of  the  immateriality  of  the 
soul ;  and  it  is  no  wonder  that  those  who  have  embraced  the 
contrary  ophiion,  should  endeavour  to  explaui  away  this  mean- 
ing. In  order  to  do  this,  n  comma  is  placed  after  armepot',  to- 
day, and  then  our  Lord  is  supposed  to  have  meant,  "Thou 
shalt  be  with  me  after  the  resurrection  ;  I  tell  thee  this,  to- 
hAY."  I  am  sorry  to  find  men  of  great  learning  ;md  abilities 
nltenipting  to  support  this  most  (eei)leand  worthless  criticism. 
Such  support  a  g-00(/  cause  cannot  need;  and,  in  my  opinion, 
even  a  bud  cause  must  be  discredited  by  it. 

In  paradise.  The  garden  of  Eden,  mentioned  Gen.  ii.  8. 
Is  also  called  from  the  Septuagint,  the  garden  of  paradise. 
The  word  ny  Eden,  signifies  pleasure  and  delight.  Several 
places  were  thus  called  ;  see  Gen.  iv.  16.  2  Kings  xix.  12.  Isa. 
xxxvii.  12.  Ezek.  xxvii.  28.  and  .\inos  i.  .5.  and  such  places 
probably  had  this  name  (rnwx  lhr\r  fertilitij,  pleasant  situa- 
tion, <Stc.  &c.  In  this  light  the  Septuagint  have  viewed  Gen. 
ii.  8.  as  they  render  the  passage  thus  :  e(pvTcv<rcv  o  Hrof  irapa- 
iiaov  tv  E(l£f(,  God  planted  a  paradise  in  Eden.  Hence  the 
Vfori  has  been  transplanted  into  the  New  Testament ;  and  is 
used  to  siguify  a  place  of  exquisite  pleasure  and  delight.  From 
this  the  ancient  heathens  borrowed  their  ideas  of  the  gardens 
of  the  Hcsuerides,  where  the  trees  bore  golden  fruit.  And  the 
gardens  of  Adonis,  a  word  which  is  evidently  derived  from 
the  Hebrew  pv  Eden  :  and  hence  the  origin  of  sacreil  groves, 
gardens,  and  otlicr  enclosures  dedicated  to  purposes  of  devo- 


glorified  God,  saying,  Certainly  this  was  a  righteous  man 

48  And  all  the  people  that  came  together  to  that  sight,  behold- 
ing the  things  which  were  done,  sjiiote  their  breasts,  and  re- 
turned. 

49  P  And  all  his  acquaintance,  and  the  women  that  followed 
him  from  Galilee,  stood  afar  oil',  beliolding  the.se  things. 

501  "I  And  behold,  there  teas  a  man  named  Joseph,  a  counsel- 
lor ;  and  he  was  a  good  man,  and  a  just : 

51  (The  same  had  not  consented  to  the  coUnSel  and  deed  of 
them  ;)  he  teas  of  Arimathea,  a  city  of  the  Jews,  '  who  also 
himself  waited  for  the  kingdom  of  God. 

52  This  mail  went  unto  Pilate,  and  begged  the  body  of  Jesus. 

53  *  And  he  took  it  down,  and  wrapped  it  in  linen,  and  laid 
it  in  a  sepulchre  that  was  hewn  in  stone,  wherein  never  man 
before  was  laid. 

54  And  tliatday  was  'the  preparation, and  the  Sabbath  drew  on. 

55  II  And  the  women  also,  "  which  came  with  him  from  Gali- 
lee, followed  after,  and  v  beheld  the  sepulchre,  and  how  his 
body  was  laid. 

56  And  they  returned,  and  w  prepared  spices  and  ointments  ; 
and  rested  the  sabbath  day,  "according  to  the  commandment. 

pPsaSS.  II.  Mnit,'?7.59.  .Mark  15  40.  ifee  .lohn  19.  35.— q  Mali.i.'-.i7.  Mark  13. 
■)?.  .lolin  Is)  M.—,  Mark  IS.  ft  Cli.^  »,  38. -s  Mati  27.  fS.  Mark  15.46  -t  MaU.87. 
G2.-U  Ch.  8.2.— V  .Mark  15. 17.-W  Mark  16.1.— l  EjoiI.  30.10. 


tion,  some  comparatively  Innocent,  others  impure.  The  word 
paradise  is  not  (Jreek,  but  is  of  Asiatic  origin.  In  Arabic  and 
Persian  it  signifies  a  ^nrrfcw,  a  vineyard,  arid  also  the  p^ace 
of  the  blessed.  In  the  Kushuf  ill  Loghat,  a  very  celebrated 
Persian  Dictionary,  the  tjM}iijiJ\  ui.^  Jenet  al  Ferdoos,  Gar- 
den of  Paradise,  is  said  to  have  been  "created  by  God  out  of 
light,  and  that  the  prophets  and  wise  men  ascend  thither." 

"Paradise  was,  in  the  beginning,  the  habitation  of  man  in 
his  state  of  innocence,  \n  which  lie  enjoyed  that  presence  of 
his  Maker,  which  constituted  liis  supniue  happiness.  Our 
Lord's  words  intimate,  that  this  penitent  should  be  imme- 
drately  taken  to  the  abode  of  the  spirits  of  theyK.if,  where  hd 
should  enjoy  the  pre»en<ie  and  approbation  of  tlic  Most  High. 
In  the  institutes  of  Menu,  chap.  (Eooilomics,  Inst.  243.  are  tlie 
(following  words!  "A  man  habitually  pious,  whose  offences 
have  been  e.vpinted,  is  instantly  conveyed,  after  death,  to  the 
higher  world,  with  a  radiant  form,  and  a  body  of  ethereal  sub- 
Stance."  The  state  of  the  blessed  is  certainly  what  our  Lord 
here  means :  in  what  the  locality  of  that  state  consists,  wa 
know  not.  The  Jews  have  a  multitutlc  of  fables  on  the  subject. 

44.  Darkness  over  all  the  earth]  See  the  note  on  Malt,  xxvii. 
45.  The  darkness  began  at  the  sixth  liour,  about  our  tttelve 
o'clock  at  noon,  and  lasted  till  the  ninth  hour,  which  answered 
to  our  tliree  o'clock  in  the  afternoon. 

45.  The  sun  uas  darkened]  See  an  examination  of  the  ac- 
counts of  Phlegon,  Thallus,  and  Dionysius,  on  Matt,  .xxvii.  45. 

The  rail — teas  rent]  See  Matt,  xxvii.  51. 

46.  Into  thy  liands  I  commend  my  spirit]  Or,  T  if  ill  commit 
my  spirit — 1  deposit  my  soul  iti  thy  hands.  Another  proof  of 
the  immateriality  of  the  soul,  and  of  its  separate  existence 
when  the  body  is  dead. 

48;  And  alt  the  peoplb]  K\\  were  deeply  affected  except  the 
firiests,  and  those  wlioni  they  had  employed  to  serve  their  base 
purposes.  'Vh"  darkness,  earthquake,  «^c.  had  biouslit  terror 
and  consternation  into  every  heart;  How  dreadful  is  the  state 
of  those  who,  in  consequence  of  their  long  opposition  to  the 
grace  and  truth. of  God,  are  at  last  given  up  to  a  reprobate 

50,  51.  Joseph — of  Ari7nathea]  Seethe  notes  on  Matt,  xxvii. 
57 — 60.  and  those  especially  on  Mark  xv.  43. 

51.  And  the  Sabbath  drew  on]  Or,  the  Sabbath  iras  lighting^ 
up,  CKC(f>it>aKe,  i.  e.  with  the  candles  which  the  Jems  lightjust 
before  six  in  the  evening,  wlien  tlie  Sabbath  coniiiiences.  The 
.same  word  is  used  lor  th>'  dawning  of  the  day,  Matt,  xxviii.  I. 
Wakefield.  The  Jews  always  liglited  up  candles  on  the  Sab- 
bath :  and  it  was  a  solemn  precept,  that  "  if  a  man  had  not 
bread  to  eat,  he  must  beg  from  door  to  door  to  get  a  liffle  oil  to 
set  up  his  Sabbatli  light."  The  night  of  the  Sabbath  drew  on, 
which  the  Jews  wex-e  accustomed  to  call  the  light.  See  Lightfoot. 

55.  Tlie  women  also,  which  came]  These  were  IViary  of 
Magdala,  .Joanna,  and  Mary  the  mother  of  James,  chap.  xxiv. 
10.  To  these  three,  Mark,  in  chap.  xvi.  1.  adds  ^'a/oT/jc,  but 
some  think  that  this  wasonlyasurnaineofoncof  these  .Marys. 

56.  Prepared  spices  and  oiiitments]  This  was  in  order  to 
embalm  him  ;  wliich  sufliciently  proves  that  they  had  no 
hope  of  his  resurrection  the  third  day. 

And  rested  the  Sabbath  day]  For  though  the  Jewish  canons 
allowed  all  works,  necessary  for  the  dead,  to  be  done,  even 
on  the  Sabbath,  such  as  washing  and  anointing,  provided  they 
moved  not  a  limb  of  the  dead  person ;  yet  as  the  Jews  had 
put  Christ  to  death,  under  the  pretence  of  his  being  a  male- 
factor, it  wotild  not  have  been  either  prudent  or  safe  to  ap- 
pear too  forward  in  the  present  business :  and  therefore  they 
rested  on  the  Sabbath. 

Certain  copies  of  the  Itala  have  some  remarkable  additiofW 
in  these  concluding  vei-ses.  The  conclusion  of  lhe4Sth  Vcts8 
in  one  of  them,  is  read  thus  :  beating  their  breasts  and  their 
foreheads,  and  saying,  wo  to  us  because  ofwhtit  is  done  this 
day,  on  account  of  our  sins  ;  for  the  desolation  of  Jerusaletn 
is  at  hand.  To  ver.  52.  another  adds,  And  when  Pilate  heard 
that  he  was  dead,  he  glorified  God,  and  gave  the  body  to  Joseph. 
On  the  circumstances  of  the  crucifixion,  see  the  observa- 
tions at  the  end  of  Matt,  xxvii.  and  consider  how  heinous  sin 
must  be  in  the  sight  of  God.  when  it  required  such  a  Sacrifice  V 
243 


The  resurrection 


ST.  LUKE. 


of  Christ,  (f-c. 


CHAPTER   XXIV. 

The  tcomen  comin"  early  to  the  sepidchre  on  the  first  day  of  the  week,  bringing  their  spices,  fi/id  the  stone  rolled  airay,  and 

the  tomb  empty,  \ 3.     T)iey  see  a  vision  of  angels,  who  annoniice  Christ's  resurrection,  4 — 8.     'J'he  iKomen  return,  and 

tell  this  Ui  the  eleren  9,  10.  1'hey  believe  not,  but  Peter  goes  and  examines  the  tomb,  11,  12.  Christ,  tinknoir'i,  appears 
to  two  of  the  disciples  who  were  going  to  Emmaus,  and  converses  with  them,  13 — 29.  While  they  are  eating  togelhei ,  he 
makes  himself  known,  and  immediately  disap/iears,  30,  31.  'J'hey  return  to  Jencsalem,  and  announce  his  resurrection 
to  the  rest  of  the  disciples,  32—35.     Jesus  liimsef  appears  to  them,  and  gives  them  the  fullest  proof  of  the  reality  of  his 

resurrection,  36 43.     //e  preaches  to  them,  and  gives  them  the  promise  of  the  Holy  Spirit,  44 — 49.     He  takes  them  to 

Bethany,  and  ascends  to- heaven  in  their  sight,  00,  01.  7'hey  worship  1dm,  and  return  to  Jerusalem,  52,  53.  [A.  M.  4033. 
A.  D.  29.     An.  Olymp.  CCII.  L] 

TVTOW  »  uDon  tlie  first  dily  of  the  week,  very  early  in  the    ther  of  .Tames,  and  other  wmmn  thai  were  with  them,  which 


^  .  morning,  they  came  unto  the  sepulchre,  bbrins^ing  the 
^licfs  wliicli  they  Imd  prepared,  and  certuiii  others  with  them. 

2  '  And  they  found  the  stone  rolled  away  from  tlie  sepulclire. 

3  i  And  they  entered  in,  and  found  not  ihe  body  of  the  Lord 
Jesus. 

4  And  It  came  to  pass,  as  they  were  much  perplexed  there- 
about, '  behold,  two  men  stood  by  them  in  shining  garments: 

5  And  as  they  were  afraid,  and  bowed  down  their  faces  to 
the  earth,  they  said  unto  tlieni,  Why  seek  ye  f  the  living 
among  tlie  dead  1 

6  He  is  not  here,  but  is  risen :  ^  remember  how  he  spake 
anto  yon  when  he  was  yet  in  Galilee, 

7  Saying,  Tlic  f^on  of  man  nuist  be  delivered  into  the  hands 
of  sinful  men,  and  be  crucified,  and  the  third  day  rise  again. 

8  And  htliey  remembered  his  words. 

9  '  And  returned  from  llie  sopiilchre,  and  told  all  these  things 
unto  the  eleven,  and  to  all  tlie  rest. 

10  It  was  Mary  Magdalene,  and  ^  Joanna,  and  Mary  the  mo- 

•  Mitl  28  I.  Mark  Ifi,  1.  .lohn  20  2.— b  Ch.  S3.  Sfi  — c  Mnlt  88.2.  Marl:lS.  4.— 
d  Vt.  Zi.  Mark  10  S.—e  John  -J).  12,  Ac(s- 1. 10.— f  Or,  him  ihal  liveth  7— g  Moll. 
I6.ai.  &  17.1B.  Marks.  31. &S.3I.   Ch.9.2a. 


NOTES.— Verse  1.  Bringing  the  spices]  To  embalm  the 
body  of  our  Lord  :  but  Nicodemus,  and  Josepli  of  Arimathea, 
had  done  this  before  the  body  was  laid  in  the  tomb.  See 
John  xix.  39,  40.  but  there  was  a  second  embalming  found 
necessary :  the  first  must  have  been  hastily  and  imperfecUji 
performed ;  the  spices,  now  brought  by  the  women,  were  in- 
tended to  complete  the  preceding  operation. 

And  certain  others  with  tliem.]  This  clause  is  wanting  in 
BCL.  two  otliers ;  Coptic,  J^thiopic,  Vulgate,  and  in  all  the 
liula  except  two.  Dionysius  Alexandrinus,  and  Eusehius, 
also  omit  it.  The  omission  is  approved  by  Mill,  Bengel, 
Wetstein,  Griesbach,  and  others.  Bishop  Pearce,  thinks  it 
should  be  left  out  for  the  following  reasons  ;  I.  "  They  who 
came  to  tlic  sepulchre,  as  is  here  said,  being  the  same  with 
those  who,  In  cliap.  xxili.  5.j.  are  called  tlie  women  lohich  came 
with  himfom  Galilee,  there  vras  no  room  for  Ltike  (I  think) 
to  add  as  here,  and  some  others  came  with  them  ;  because  the 
words  in  chap,  xxili.  55.  to  which  ttiese  refer,  include  all  that 
can  be  supposed  to  be  designed  by  the  words  in  question. 
2.  Luke  has  named  no  particular  woman  here,  and  therefore 
lie-  could  not  add,  and  some  others,  &c.  tliese  words  necessa- 
rily requiring  that  the  names  of  the  women  should  have  pre- 
ceded, as  Is  tlie  case  in  ver.  10.  where,  when  Mary  Magdalene, 
tlie  other  Mary,  and  .loanna,  had  been  named,  it  is  very  rightly 
added,  and  other  icomcn  that  trere  with  them." 

2.  They  found  thestone  rolled  away]  An  angel  from  God  had 
done  this  before  they  reached  the  tomb,  Matt-  xxvili.  2.  On 
this  case  we  cannot  help  remarking,  tliat  when  persons  have 
strong  confidence  in  God,  obstacles  do  not  hinder  them  from 
undertaking  whatever  they  have  reason  to  believe  he  requires ; 
and  the  removal  of  them  they  leave  to  him  :  and  what  is  the 
con.sequencc  ^  They  go  on  their  way  comfortably,  and  all 
diliiculties  vanish  before  them. 

3.  And  found  not  the  body  of  the  Lord]  His  holy  soul  was 
in  Paradise  ;  chap,  xxili.  43.  and  the  evanaollst  mentions  the 
body  particularly,  to  show,  that  this  only  was  subject  to  death. 
U  is,  I  think,  evident  enougli  from  these  and  otlier  words  of 
Luke,  that  tlie  doctrine  of  tlic  materiality  of  the  soul  made  no 
part  of  Ids  creed. 

5.  Why  seek  ye  the  living  among  the  dead  7]  This  was  a 
common  form  of  speech  among  the  Jews,  and  seems  to  be  ap- 
plied to  those  who  were  foolishly,  impertinently,  or  aOtsurdly 
employed.  As  places  of  burial  were  unclean,  it  was  not  rea- 
sonable to  suppose  that  the  living  should  frequent  them  ;  or, 
that  if  any  was  missing,  he  was  likely  to  be  found  in  such 
places. 

7.  Sinful  ?nen]  Or  heathens,  avBpuiTrtov  aftaprw^ov,  i.  e.  the 
Romans,  by  whom  only  he  could  be  put  to  death  ;  for  the 
Jbws  themselves  acknowledged  that  tliis  power  was  now  vest- 
edinthe  hands  of  the  Roman  governoralone.    SeeJohnxix.  15. 

8.  They  remembered  his  icords.]  Even  the  simple  recullsc- 
tion  of  the  words  of  Clirlst,  becomes  often  a  source  of  comfort 
and  sujiport  to  those  who  are  distressed  or  tempted;  for  his 
words  are  the  words  of  eternal  life. 

10.  Atid  Joanna]  She  was  tlie  wife  of  Chuza,  Herod's 
steward.   See  chap.  viii.  3. 

12.  The)i  arose  Peter]  .Tohn  went  with  him,  and  got  to  the 
tomb  before  him.     Sec  John  xx.  2,  3. 

The  linen  clothes  laid  by  themselves]  Or,  the  linen  clothes 
only.  This  was  tlie  fine  linen  which  Joseph  of  Arimathea 
bo\ightand  wrapped  the  body  in  ;  Mark  xv.  46.  Small  as  this 
circumstance  may  at  first  view  appear,  it  is,  nevertheless,  no 
mean  proof  of  the  resurrection  ot  our  Lord.  Had  the  body 
211 


told  these  tilings  uiito  the  apostles. 

11  '  And  their  ivords  seemed  to  tliem  as  idle  tales,  and  they 
believed  them  not. 

12  15 '"  Tiien  ai-oso  Peter,  and  ran  unto  the  sepulchre  ;  and 
stooping  down,  he  belield  the  linen  clothes  laid  by  themselves, 
and  departed,  wondering  in  himself  at  that  wliich  was  come 
to  pass. 

13  n  "  And  behold,  two  of  them  went  that  same  day  to  a  vil- 
lage called  Enimaus,  which  was  from  Jerusalem  about  tlii"e- 
score  furlongs. 

14  And  they  talked  together  of  all  these  things  which  had 
happened. 

15  And  it  came  to  pass,  that  while  they  communed  together 
and  reasoned,  °  Jesus  himself  drew  near  and  went  witli  I  hem. 

16  But  P  their  eyes  were  holden  that  they  should  u.t  know 
him. 

17  And  he  said  unto  them,  Wliat  manner  of  commimications 
are  these  that  ye  have  one  to  another,  as  ye  walk,  and  are  sad  ! 

'  h  .lohn  2.  aa.-i  Matthew  28.  8.  Mark  16.  10.— k  Chapter  8.  3.— 1  Mark  16.  11 
^'cr.  25.— ni  .lohn  20.  3,  6.— n  Mark  16.  12.— o  Mallhew  Ij.  20.  Vec.  36.— p  John 
20.  14.  &21.  4. 


been  stolen  away,  all  that  was  wrapped  about  it  would  have 
been  taken  a\»ay  with  it ;  as  the  delay  which  must  have  been 
occasioned  by  stripping  it,  might  have  led  to  the  detection  of 
the  theft,  nor  would  the  disciples  have  run  such  a  risk  If  they 
had  stolen  him,  when  stripping  the  body  could  have  answtiv'd 
no  end.  This  circumstance  is  related  still  more  parlicubily 
by  John,  chap.  xx.  5,  6,  7.  Peter  sceth  the  lijien  clol/ics  lie,  and 
the  napkin  tliat  icas  about  his  head  not  lying  with  the  line.i 
clothes,  but  wrapped  together  in  a  place  hy  itself  All  tiles'? 
circumstances  prove  that  the  thing  was  done  leism-ely  ;  order 
and  regularity  being  observed  through  the  whole.  Hurry  and 
confusion  necessarily  mark  evci-y  act  of  robbery.  . 

13.  Behold,  two  of  them]  This  long  and  interesting  account 
is  not  mentioned  by  Matthew  nor  John  :  and  is  only  glanced 
at  by  Mark,  chap.  xvi.  12,  13.  One  of  these  disciples  was  Cle- 
oj>as,  ver.  IS.  and  the  other  ia  supposed  by  many  learned  men, 
both  ancientand  modern,  to  have  been  Luke  himself,  i-ee  the 
sketch  of  liis  life  prefixed  to  these  notes.  Some  of  the  ancient 
vei-sions  have  called  the  otlier  disciple  Anunaus  and  Am- 
inaon,  reading  the  verse  thus  :  Behold  two  of  them,  Ammal/s 
and  CIcopas,  were goivg  in  that  very  day  to  a  villus;e  a/nn.t 
si.rty  furlongs  distant  from  Jerusalem.  But  the  Persia'.i 
says  positively  that  it  wa.s  Luke  who  accompanied-  C'lPop;;s. 
See  the  inscription  to  section  140  of  this  Gospel  in  the  Poly- 
glott.  Dr.  Lightfoot  thinks  it  was  Peter,  and  proves  that  C'leo- 
pas  and  Alphens,  were  one  and  the  same  person. 

Threescore furlon gs.]  Some  MSS.  say  160  furlongs,  but  this 
is  a  mistake  ;  for  Joscplius  assigns  the  same  distance  to  this 
village  from  Jeruscilem  as  the  evangelist  does.  Wyr,  b.  vii. 
c.  0.  s.  6.  Kj-tiioovi  OTrrx-'  rwv  iz(ioao\vuo>v  oraiiovi  c\rt  kovto, 
Ammansis  sixty  stadia  distant  from  Jeru  salein,  about  .teRe// 
English  miles  and  three  quarters.  A  stadium  was  about  243 
jTtrds,  according  to  Arbvthnot.  .    . 

15.  And  reasoned]  Tv^r^rsif,  concerning  the  probability  or 
Improbability  of  (Christ's  being  the  Messiah,  or  of  his  resur- 
rection from  the  dead.  It  was  a  laudable  custom  of  the  Jews, 
and  very  common  also,  to  converse  about  the  law  in  all  their 
journeyings  ;  and  now  they  had  especial  reason  to  discourse 
together,  both  of  the  law  aiid  tlic  propliets,  from  the  transac- 
tions which  had  recently  taken  place. 

16.  Their  eyes  icere  hoi  den]  It  does  not  appear  that  there  was 
any  thing  supernatural  here,  for  the  reason  why  these  per- 
sons (who  were  not  apostles,  see  ver.  .33.)  did  not  recollect  our 
Lord,  is  given  by  Mark,  chap.  xvi.  12.  who  says  that  Christ 
appeared  to  them  in  anotherform. 

18.  Cleopas]  The  sanieas  Alphens,  father  of  the  apostle 
.lames,  Mark  ili.  18.  and  husband  of  the  sister  of  the  virgin. 
.Jbhn  xlx.  25. 

Art  thou  only  a  stranger]  As  if  he  had  said.  What  has  been 
done  in  .lenisalem  within  these  few  days,  has  been  so  public, 
so  awful,  and  so  univei-sally  known,  that  if  thou  liadst  been 
but  a  lodger  In  the  city  lor  a  single  night,  I  cannot  conceive 
how  thou  coiildst  miss  hearing  of  these  things  :  indeed  thou 
appearrst  to  be  the  onh/  pers'ji  unacquainted  with  ihem. 

19.  Vi'hicli  u-(is  u.  ].i  ijthrl]  Afnp  Tzpctprjrris,  a.  man  prophet,  a 
genuine  )iroplift :  hut  tliis  lias  beenconsi,ieredas  u  Ilebiaism  ; 
"for,  in  Exod.  ii.  14.  a  man  prince  is  simply  a  ^:rincc  ;  and 
in  1  Sam.  xxxl.  3.  Men  archers  mean  no  more  than  archers." 
But  my  own  opinion  is,  that  this  word  is  often  used  to  deepen 
tlKi  signification;  so  in  the  above  quotation,  HVjo  made  thee  a 
man  prince,  (I.  e.  a  mighty  sovereign,)  and  a  judge  over  us  ? 
Exnd.  Ii.  14.  And,///e  battle  tcent  sore  against  Saul,  and  the 
man  archers  (I.  c.  the  stout  or  well  aiming  archers)  hit  him 


Christ  shows  the  necesMy  of 


CHAPTER  XXTV. 


18  And  the  one  of  them,  "J  wliose  name  was  Cleopas.  answer- 
h"«i^nlT"'  •"">;  Art  thou  only  a  stranger  in  Jerusalo.n,  and 
these  days""  ^'"^^  '''       '  "''^  """"^  to  pass  there  in 

19  And  he  said  untotliem,  Wwt  things  1  And  tliey  said  unto 
hun,  Concerning  Jesus  of  Nazareth,  '  ,vhich  wiu,  a  prophet 
•n.,ghty  in  deed  and  word  before  God  and  all  the  i.eoplo.- 

20  And  how  tlie  chief  priests  and  our  rule--,  delivered  him 
to  be  condenmed  to  death,  and  have  crucified  hit., 
r^i^^l^l  ^'^T'^  ",^',""  ''  '^^^  '"^'""  '^«  which  should  have 
Ifnl  H.     'fv.*""-  ''"''  '^'^'^"''^  ""  ""s.  to-dav  is  the  third  day 
8ince  these  thmgs  were  done.  ^  , 

22  \  ea,  and  »  certiiin  women  also  of  our  company  made  us 
aswiiished,  which  were  early  at  the  sepulchre ; 
.1    ,  .k"     ^  j  ",  ''^''y  ''"""'^  ""^l  '^'s  IJO'lv,  thev  came,  saving 
that  they  had  also  seen  a  vision  of  angels,  which  said  thdt  he 

WiiS  UllVC. 


/tu-  death  and  resurrecdm. 


24  And  ■■'^^ certain  of  them  which  were  with  us  went  to  the 
sepulchre,  and  found  il  even  so  as  the  women  had  said  •  but 
hun  they  saw  not. 

25  Tlien  he  said  unto  them,  O  fools  and  slow  of  heart  to  be- 
lieve all  that  the  prophets  have  spoken  ! 

ja  ■'  Ought  not  Christ  to  have  sutlered  these  things,  and  to 
enter  into  Ins  glory  1  b  ,  a  m  lu 

o  ?i':lL"  w,?--:„"V',''r'°'-  'Js  Cl-'P'^^.  IS.  Johns,  2&4.  19.  &6.  14    Acl. 
'.'^.'i'l'.-y.y!,'.®-'."'"   3.1S4.ia.|3&a;.  4.&W. 


.0.  N-U.2.  .:-D;,„;Bri5._i't3;il.^?ririi'^,^'i',''3?..^^^s:^.|jJ: 


1  team  xx.xi.  i  s-o  in  P.\l*phatus,  de  Incredib.  c.  3S.  n.  47 
quoted  hyhypke,j,v  a„ni>  (iactXtvs  ^e^a^,  he  was  a  great  and 
^''""ent  /cnsr  t>o  a„np  ^oo<l>r,rns,  here  signifies,  he  was  a 
OKyriNE /,rm,/«r,  nothing  like  those /a/.s-e  ones  bv  whom  the 
p.^ople  have  been  so  often  deceived  ;  and  he  hasVrovcd  he 
a.vuuty  of  his  mission  by  his  heavenly  teaching*^ and  asto- 
nishing  miracles.  6  "  ■"  <ij»iu 

ilii|-A/y  in-,cord]  Irresistibly  eloquent.  Powerful  in  dud 
working  inconnovertible  miracles,     i^ee  Kypke  in  loco 
,>ZIT  <-'«»/"'«  paints  the  real  state  of  his  own  mind  in 

these  verses.  In  his  relation  there  is  scarcely  any  thin- well 
connected  ;impoiianl points  are  referred  to,  and  not  explain 
ed,  though  he  considered  the  parson  to  wliom  he  spoke  is  en 


'  ^^  ''A"''  '''^sinning  at  ^  Moses  and  ■  all  the  prophets  he  pt 
mg  hhusel"'"  "^'™  *"  '"  "'^  «<="Pt^»--3>  the^thirgrconcV™: 
2S  And  thev  drew  nigh  unto  the  villaga,  whither  thev  went  ■ 
".«  '''.%"^f'lc  as  Ihougii  he  would  havt  gone  further^  ' 

^  But  '  they  constrained  him,  saying.  Abide  with  us  •  for  It 

I  l^r^ftrtlle^n'.^"'^  '""^  '''  '^  ^-  'l-'^-     ^-^  he"'--'  i" 

t^i,'^"''  '.'  "^"i/^u. '"  P"-''^  "«  ^'^  sat  at  meat  with  them   <i  ha 
tcK.k  bread  and  blessed  il,  and  brake,  and  gave  to  them 

•  vi,fist!,''^;,ro^;^fh;ir'sigtr''''  '^^  ^"^•>-  '^"-^^  '"■"  •  --^  ^- 

32  And  they  said  one  to  another,  Did  not  our  heart  hn.-n 

^x::^^  ^:^  r^  -v  ...e  wa^  lh  ^ii^'^ 

I  lem1.",;!l'[;Mf„n,n''M''''^'"'. •'''"';•  "'"'  '^'''""^'^  to  Jenm- 
I  werL/with  them.  *'"  e""'«'<^''  together,  and  them  that 

Shiioll".^'"^'  ^'"^  ^'"'^  '^  ^'^'^^  '"^'^'''''  ^""l  '  hath  appeared  ta 

hf  w'\"i!l;2-n"'f  -T'"''*  ""L'^  ""'"  '^""^  '"  'he  way,  and  how 
■?«  71  i  A        "  "^  'hem  in  breaking  of  bread. 

inUIstof  tl;i,r«',T^  'Ih"  "''•■''i'''  J-'-'^us  hin'self  stood  in  the 
inuist  01  them,  and  saith  unto  them,  IVjice  be  unto  you 

u../^^^,;;;3!^5i.^'K;;!::H!i^ii'a°:^^?;:;:is.-r'!2,;;:^'is: 


luii;; 


tuely  «««cm<n,n/erfwith  these  transactions :  his  ow«  hopes 
and  /ears  he  cannot  help  mixing  with  the  narration,  and 
thmwin;.'  over  the  whole  that  co>,fusion  that  dwelt  in  his  own 
heart  1  he  narration  is  not  at  all  in  Luke's  style,  but  as  it  is 
piobab  e  he  was  the  other  disciple  who  was  present,  and  had 
heard  ,e  words  of  Cleopas,  he  gave  them  in  that  simple,  n,-.tu 
ral,  iirtlo..!9  manner,  in  which  they  were  spoken.    Had  the  ac- 

h^ve  ajpeai^d'"  '  '''°"'  ^'"'P'"'  "'""''"'  '°'*''h^''  """''*  "°' 
To  Jo;/  is  the  third  day]  Our  Lord  had  often  said  that  he 
would  nse  again  the  thinl  day:  and  though  Alpheus  had  lit- 
fe  13.?^  f  11  resurrontion,  yet  he  could  not  help  recollecting 
tinned  I I'tbVroi  "^''"^•/fPecially  as  they  seemed  to  be  con' 
nri^necl  oy  the  relation  of  the  women,  ver  22— "^4 
h.^Mv  °^>°i^°«'' ,*■'<'''■•«/ ''ear^/o  believe]  Inconsiderate  men, 

o^l^^sptt^'^i::;;-!^?^^'^^,- jf-p-i;^-'^^ ' 
'p"  ;^:n"^thirSb2r'^^'  ^^  ^^^^'^  ^'^-'  -  i/»-;' w^r . 

.Slow  of    heart— Backicard,  not  easy  to  be  pei-suaded  of 
T.?^,?il;°"'"*'?   eivingwayto  dnubtfulucss  and   distrust 
1  h.s  very  imperfection  in  them,  is  a  strong  e^-idence  of  the 
truth  of  the  doctrine  which  they  afterward  believed  and  nro 
claimed   o  the  world.  Had  they  not  had  Xh<- fuUeHa^Turance 
t\]l       ','?-■'•  'h'^y  "ever  would  have  credited  them  :  andU  I 
iS  no  small  honour  to  the  new  covenant  Sorii)tures,  that  sue 
pei;son.s  were  chosen,  lirst,  to  believe  them,  secondly   to  pro   ' 
tio™  rX'n'f,  r"^,'  «"^'hirdly.  to  .lieonthe  ev^enc'^of 
tnos.  truths,  the  blessed  inJiuence  of  which  thev  felt  in  their 
own  heai-tg,  and  fully  exemplifled  in  their  lives 

rt,i'  \o,t.  u-,  IVas  It  vol  necessary  t/iat  Christ  should  suffer 

I  us  was  the  way  in  which  sin  must  be  expired,  and  "wthi 
out  this  no  soul  could  have  been  saved.  The  suffrri  Imss 
"f,  '^  h*^  »'°".e  '^y  vvlioin  Israel  and  the  world  can  be  saved 

27.  lies'iining  at  Moses,  Ac]  What  a  sennon  this  must 
/^on^^';M'7''T-''"  'h«  prophecies  relative  to  the  iW  "I 
r/c?;o«  of',,  .'m  '^i  T"*^'^*'  ^"fferiugs,  death,  and  resur- 
nnn  ,»  I  ,     r-  hlessed  Jesus,  were  all  ad.luced,  illustrated,  and 

wlCch  m'i  "l""-"'^!  ^^  r  "PP""'  '°  'h'^  w'ell.knoun  facts 
Which  had  taken  place  dm  ihg  his  life  !  We  are  almost  irre 
n.snbly  impelled  to  exclaim,  What  a  pitv  this  discourse  had 
rhem'whi'lelf.'T'^'  No  wonder  thei'r  hearts  burnJd  within 
The  Ww  a  wi  '""  f  "'h  a  sermon,  from  such  a  preacher. 

rectlv  or  hho^iCT'^,'-''  '''•''  »"  boifle  testimony,  either  di- 
tlmih^^Pn.f,''^''"  "Christ:  and  '^^  ™''>'  naturally  suppose 
Cd  iMhi/,  ?^'  ""'f  ""'^  references  were  those  whicl.  our 
a<  He  Z,  I  ''•''i;'-'""r'l  and  anplied  to  ir.mself  See  ver.  32. 
k  he  irnZn-  "^  """'°'  ''* ""'"'''  '""•«'  ^one/arther.]  That 
BO  tc  df°thnl7'"'',7('"".'^''  '"  i>"^'^<i'='d  to  io  further  ;  and 
I.^-!e  w  t'h  1  efn''°M  •  '*"'"^  V""^'  "«  <>a'"estly  pressed  him  to 
uBun  their  hl-^\    "'*  preaching  iiad  made  a  deep  impiession 

^!^^\o'^rrZtx^i:^'^''''' "  '^'^^^^'■^^^^' 

il  Uyw/'l^e  Aiuilor  T','  ?!  'h«  ^""••"'e  of  Christ ;  wherever 

II  isjeu,  me  Author  of  jt  the  evef-hlessed  Jesus,  is  earnestly 


entreated  to  dwell  in  the  heaVt;  and  he  who  preaches  it  'ii 

re^^i'v^cKtlrrn'o^n?^  '""^^'"^^  °^  ''^"^  '^  ^^°-  -h"  '-- 

29.  fTor  It  is  tojrard  ercning]    And  consequently  both  in 

ftTf!?'f",S""M  '"'^^V  P'""'^^'^  '°  ""'"h'^r  vlllag?  Reader  i 

IS  probably   he  ere  of  thv  life,  whether  thou  be  old  or  youvg- 

1  lu  iL"'f-,  ''"'"'  "J""''^  declined,  and  there  is,  possiblv", 

I  but  a  step  between  thee  and  the  eternal  world  !  Hath  the  Uin 

,  Jesus  taught  thee  by  his  ,rord  and  Spirit  to  believe  in  him  U^^^ 

I    hou  m.gh.esthe  saved?    Is  he  come  into  thv  heart  lllart 

hou  the  ;r,  «e.r,  of  his   Spirit  that  thy  si.l  is  blotted  out 

hrough  his  blood?  Rom.  viii.  16.  «al.  iv.6.  IJohn  v.  10  II   1^ 

I  If  thou  have  not,  get  thee  to  God  right  humbly.    Jesus  is  about 

;  to  «as*  by.  perhaps  for  ever  !  O  constrain  hin.  bv  earnesiS 

a  Id  prayer  to  enter  into  thy  soul,  and  lodge  with  thee  '   Mav 

Co.!  open  thy  eyes.'  may  he  stir  up  and  injlame  thy  hean"' 

And  he  iccnt  »/]  And  so  he  will  to  Mee,  thou  penitent  soull 

'  huL  nf  .fJ'  ,"^^  Tins  was  the  office  of  the  master  and 
I  lather  of  a  family  ;  and  this  was  our  Lord's  usual  custom 
I  Z?,''^  h's  Jisciples.  Those  >vhom  Christ  lodgT^vHh  he 
|/eerf.^aud  feeds  too  whh  bread  that  himself  hath  6/«*erf,  and 
i  ^h's/eedmg  not  only  s/re«=-Men*,  but  also  en/i^/ite;,^- the  souL 
I  ii,n,  1..  f"  ■''^?  '"ft  «>'"'«'^)  Hot  we  are  not  to  imagine 
I  Ihat  he  administered  the  holy  eucharinat  this  time  ;  there"' 

Zn  VnT  t^'r'/''"^''""  "'"  'his-  It  was  a  mere  fantit 
nual,  and  ended  before  it  was  well  begun.  ' 

'  t;.,!!7i  "^  '"'"]  J''^  "•^''"8  ^«  father  of  the  family,  in  ta- 
fh^'m  r/  ;f'  ","?  '''*'r.'*««"5'the  6rea«?amongtliem,  caused 
then  to  recollect  those  I, ps  which  they  Irad  often  heard  speaA- 
iV^  „  1  I?  ''">"'^„'y  which  they  hod  often  been  fed.  Pefhapi 
he  also  threw  ofl  the  disguise  which  he  had  before  assumed  • 
and  now  appeared  in  his  own  person.  »um<-u  , 

J,io  "^TI^Ti!""  "-^  "'*'■'"  -"-^'"l  P'-ohably  during  their  sur- 
r-,vh,!^.i?  ,"'^ ouporti.nity  of^vithdrawing  frointhe  place  ; 
indseln  reliect  and  meditate  on  what  they  had'hearci 

32    mi  not  our  heartburn  within  us]  His  word  was  in  our 
heartas  a  burning  fire,  Jer.  xx.  9.  Our  hearts  wa.xed  hot  with 
in  tis,  and  while  we  were  musing  the  fire  burned,  I>sa    xxx  i 
3.     Ill  some  .such  way  as  this  the  words  of  the  d  sciplesmay 
tlfe'i •  wf  u*"*  '■  ^'"  "'"?  H '"^  ''''y  '-eniarkable  reading  herTTn 
.n  r^  W  "'^''f  '  '"Stead  of  ;,„,„„,„„,  burned,  it  has  .^aA..;,^ 
^n.  Tailed,  an<l  one  of  the  Itaia,  has,  fuit  exccecatum,  vas 
bltnded.     ^^as  not  our  heart  Tailed,  {blinded.)  when  he  con- 
versed with  us  on  the  tray,  and  while  he  unfolded  the  Scrip. 
<«jes /oi/s,  seeing  we  did  not  know  him? 
is  il',..ffKJr/;  "'*  ;^'".'^,'^  V'**^"  indeed]    The  meaning  here 
w..r^  ,.    hfh  '"''  ^"":'P'*^s  found  the  apostles,  and  those  who 
from  .^ini  T"'.V"^"""""^'y  "•^"'■y'"e  that  Christ  had  risen 
^  .Sr     .K^"''-    ."x'^  ""'  '°  'he  two  disciples  to  whom  we  ar« 
rinioL     i"^  Ti°™  -^Oo'-faf,  saying;  but  to  the  body  of  the  die- 
cipies.     feee  the  note  on  Mark  xvi.  12 
,      3o.  Atid  they]    The  two  discijiles  who  were  just  come  from 
I  „ "".  "''"%''^'"'*''  '"'•"t  '""^  '"ippened  to  them  on  the  xcay 
ft  J  a"  '".^'"'"ai's.  a»'i  how  he  had  been  known  unto  them  In 
|4iflngr  Sef  o^Si."'"'"  ^"PP'"e  together  at  the  above 
'  J^t  ^J'.tV  '/"'•''  "'««  «.P"^«]    ^'i^ule  the  two  disciples  who 
edhhnse?^,^".^"  •"""*"'  ''■ -"^  conversing  about  Christ,  he  join- 
fi^J  IJl^     to-their  company.     Now  while  they  and  the  apos- 
I    les  are  connrmmg  each  other  in  their  belief  rrf  his  resurrec- 
I  .i!i"f  n""f  """"i"^  '"''°  »emove  evei-v  doubt,  jnd  to  givethera 
•o  o  ■  O  rr""""""  "I  "■  .  A"''  "  '^"^•e'-  "■""'  'hat  wlierevS 
mids°of  them"""^  gathered  together  in  his  name,  he  is  in  the 

/"eacc  be  unto  you.]  The  usual  salutation  among  the  Jews 

I  venly  und earthly  good!    See  the  notes  on  ilaiu  v  9  x^  1? 
245  •    •      ". 


Christ  gives  his  discipla 


ST.  LUKE. 


37  But  they  were  terrified  and  affrighted,  and  supposed  that 
they  had  seen  i>  a  spirit. 

33  And  he  said  unto  them,  Why  are  ye  troubled  1  and  why 
do  thoughts  arise  in  your  hearts  1 

39  Behold  my  hands  and  my  feet,  that  it  is  I  myself  :  i  han- 
dle me,  and  see ;  for  a  spirit  liath  not  flesh  and  bones  as  ye 
see  me  have, 

40  And  wheu  he  had  thus  spoken,  he  showed  them  his  hands 
,and  kis  feet. 

41  And  wliile  thoy  yet  believed  not  k  for  joy,  and  wondered, 
he  said  unto  them,  '  Have  ye  here  any  meat'! 

42  And  they  gave  him  a  piece  of  a  broiled  fish,  and  of  a  ho- 
neycomb. 

43  "'  And  he  took  it,  and  did  eat  before  them. 

44  And  he  said  unto  them,  "  These  are  the  words  which  I 
spake  unto  you,  while  I  was  yet  with  you,  that  all  things  must 
be  fulfilled,  which  were  written  in  the  law  of  Moses,  and  in 
tlie  propliets,  and  in  the  psalms,  concerning  me. 

h  Maik  6.  49  -i  .InhnSO.  20,  37.— k  Oen.  45.  S6.— 1  .Tohn21.  5.— m  Acl3  10.  41.— 
n  Matt.  16,21. &17.a2.&a0,ia.  Mark8.31.  Ch.9.22-&.18.31.  Ver.6.-o  Acts  16  U  — 
pVcr.Sfl.  Psa.  22.  Isa.  50.6.  &  53.2,  &o.  Acta  17.  3.— q  Dan.  9.  24.  Acts  13.  36, 
46.   1  John  2.  12. 


37.  A7id  supposed  that  they  had  seen  a  spirit.']  But  if  there 
be  no  such  thing  as  a  disembodied  spirit,  would  not  our  Lord 
have  shown  them  their  errors  Instead  of  tiiis,  he  confirms 
them  in  their  opinion,  by  saying,  A  spirit  hath  7iot  flesh  and 
bones  as  ye  see  me  have,  ver.  39.  therefore  he  says,  handle  ine 
and  see  me.  They  probably  imagined  that  it  was  the  soul 
0,nly,  of  our  blessed  I,ord  which  tliey  saw ;  but  they  were  soon 
fully  convinced  of  the  identity  of  his  person,  and  the  reality 
of  liis  resurrection  ;  for,  1.  They  saw  his  body.  2.  They  heard 
him  speak.  3,  They  handled  him.  4.  They  saw  him  eat  a 
piece  of  broiled  fish  and  honeycomb,  which  they  gave  him, 
in  these  things  it  was  impossible  for  them  to  have  been  de- 
ceived. 

41.  77jfi!/ — believed  not  for  joy]  They  were  so  overcome 
with  the  joy  of  his  resurrection,  that  they  did  not  for  some 
time,  properly  receive  the  evidence  that  was  before  them — as 
we  phrase  it,  they  thought  the  7iews  too  good  to  be  true. 

44.  The  law — the  prophets — the  psabvis]  This  was  the  Jew- 
ish division  of  the  whole  Old  Covenant.  The  Law  contained 
the  five  books  of  Moses ;  the  Prophets,  the  Jews  divided  into 
former  and  latter ;  they  were,  according  lo  Josephus,  thirteen. 
"  The  Psalms  included  not  only  tlie  book  still  so  named,  but 
also  three  other  books,  Proverbs,  Job,  and  Canticles.  These 
all,"  says  the  above  author,  "  contain  hymns  to  God,  and  rules 
for  the  conduct  of  the  lives  of  men."  Joseph,  cont.  App.  i.  8. 
This  account  is  imperfect :  the  common  Jewish  division  of  the 
writings  of  the  Old  Covenant  is  the  following,  and  indeed 
seems  to  be  the  same  to  which  our  Lord  alludes : 

I.  The  LAW  niin,  thorah,  including  Genesis,  Exodus,  Levi- 
ticus, Alumhers,  and  Deuteronomy. 

II.  The  PROPHETS,  O^N^oa  nabiaim,  or  teacliers,  including 
Joshiia,  Judges,  tlie  two  books  of  Samuel,  and  the  two  books 
of  Kings,  (these  were  termed  the  former  prophets')  Isaiah, 
Jeremiah,  Ezekiel,  Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Mi- 
cah,  Nahiim,  Habakkuk,  Zephaniah,  Haggai,  Zachariah, 
and  Malachi:  these  were  termed  the  latter  prophets. 

III.  The  HAGiOGRAPHA,  (Iwly  writings)  OOinj  kethuhim, 
which  comprehended  the  Psalms,  Proverbs,  Job,  Canticles, 
Ruth,  La?nentations,  Ecclesiastes,  Esther,  Daniel,  Ezra, 
Nehemiah,  and  the  two  books  of  Chronicles.  The  Jews  made 
anciently  only  twenty-tvvo  books  of  the  whole,  to  bring  them 
to  the  number  of  the  letters  in  the  Hebrew  alphabet:  and  this 
they  did  by  joining  Ruth  to  Judges,  making  tlie  itco  books  of 
Samuel  only  one  ;  and  so  of  Kings  and  Chronicles ;  joining 
the  Lainentations  io  Jeremiah,  and  making  the  twelve  7ninor 
prophets  only  one  book. 

4.5.  7'hen  opened  he  their  understanding]  Aoji'oijti',  he 
fully  opeiied.  They  had  a  7neasure  of  light  before,  so  that 
they  discerned  the  Scriptures  to  be  the  true  word  of  God,  and 
to  speak  of  tlie  Messiah:  but  they  had  not  light  sufficient  to 
enable  them  to  apply  these  Scriptures  to  their  Lord  and  Mas- 
ter; but  now,  by  the  influence  of  Christ,  they  see,  not  only  the 
prophecies  which  pointed  out  the  Messiah,  but  also  the  Mes- 
siah who  was  pointed  out  by  these  prophecies.  The  book  of 
God  may  be  received  in  general  as  a  divine  revelation,  but 
the  proper  meaning,  reference,  and  application  of  the  Scrip- 
tures can  only  be  discerned  by  the  light  of  Christ.  Even  the 
very  plain  word  of  God  is  a  dead  letter  to  those  who  are  not 
enlightened  by  the  grace  of  Christ:  and  why  7  because  this 
word  speaks  of  spiritual  and  heavenly  things;  and  the  car- 
nal mind  of  man  cannot  discern  them.  They  who  receive  not 
this  inward  teaching,  continue  dark  and  dead  while  they  live. 

47.  Repentance]  See  its  nature  fully  explained  in  the  notes 
on  Matt.  iii.  1. 

Ramiasion  of  sins]  A0c<rii/  a/japn&ii',  the  taking  away — 
removal  qf  sins,  in  general— every  thing  that  relates  to  the 
destructio7i  of  the  potver,  the  pardo7ii7ig  of  the  guilt,  and  ilie 
purificatio7i  of  the  heart  from  the  very  nature  of  sin. 

Should  be  preached  in  his  name]  See  the  oflice  of  a  pro- 
claimer,  herald,  or  preacher,  explained  in  the  note  on  Matt, 
iii.  1.  and  particularly  at  the  end  of  that  chapter. 

fn  his  name — On  his  authority,  and  in  virtue  of  the  utone- 
pi<Al  made  by  him  :  for  on  what  other  ground  could  the  in- 
inabiL.ints  of  the  earth  expect  re7nissio7i  ofsi7is ! 

Among  all  natio7is]  Because  God  wills  the  salvation  of, 
246 


tht  fullest  proof  of  his  resurrection 

45  Then  "  opened  he  their  understanding,  that  they  might 
understand  the  Scriptures, 

46  And  said  unto  them,  p  Thus  it  is  written,  and  thus  it  be- 
hoved Christ  to  suffer,  and  to  rise  from  the  dead  the  third  day  : 

47  And  that  repentance  and  "J  remission  of  sins  should  be 
preached  in  his  name'among  all  nations,beginning  aUerusalem- 

48  ^  Ye  are  witnesses  of  those  things. 

49  Tt '  And,  behold,  I  send  the  promise  of  my  Father  upon 
you  :  but  tarry  ye  in  the  city  of  Jerusalem,  until  ye  be  endued 
with  power  from  on  high. 

50  n  And  he  led  them  out  "  as  far  as  to  Bethany,  and  he  lifted 
up  his  hands,  and  blessed  them. 

51  "■'  And  it  came  to  pass,  while  he  blessed  them,  he  was  part- 
ed from  them,  and  carried  up  into  heaven. 

52  w  And  they  worshipped  him,  and  returned  to  Jerusalem 
with  great  joy  : 

53  And  were  continually  *  in  the  temple  praising  and  bless- 
ing God.    Amen. 

r  Gen.  12,3.  Psa.a.27.  laa. 49.6,22.  Jer.31.34.  Ho3.2.83.  Mic.4.8.  ^Ia!.l.Il.— 
s  .Tohn  lii.i;7.  Acts  1.8,  S.fc2.32.St  3.15.-t  I3a44.3.  .1oEia.28.  John  14.1G,26,&  15. 
26.ai6.7.  Acta  1.4. &2.1,  &C.—U  Acts  1.12— vSKin^sa.ll.  Mark  16.19.  John  Sd. 

17.  Acts  1.9.  Ephes.  4.3.— w  Matt.28,9,  17.— x  Acts  2.46.4.5.42. 

all;  and  Jesus  Christ  by  his  grace  has  tasted  death  for  evbrt 
ma7i.    Heb.  ii.  9. 

Begi7i7ting  at  Jerusale77i]  Making  the  first  overtures  of 
mercy  to  my  murderers  !  If  then  the  sinners  of  Jerusalem 
might  repent,  believe,  and  be  saved  ;  none,  on  this  side  hell, 
need  despair. 

48.  Ye  are  2oitnesses  of  these  things.]  He  gave  them  a  full 
commission  to  proclaim  these  glad  tidings  of  peace  and  salva- 
tion tQ  a  lost  world.  The  disciples  were  witnesses  not  only 
that  Christ  had  suffered  and  rose  again  from  the  dead ;  but 
also  that  he  opens  the  understandi^ig  by  the  inspiration  of 
his  Spirit,  that  he  gives  repentance,  that  he  pardons  sin,  and 
purijies  from  all  unrighteous7iess,  and  that  he  is  not  willing 
that  any  should  perish,  but  that  all  should  come  unto  the 
knowledge  of  the  truth  and  be  saved.  And  these  are  the 
things  of  which  their  successors  in  the  Gospel  ministry  must 
bear  witness.  As  far  as  a  man  steadily  and  affectionately 
proclaims  these  doctrines,  so  far  God  will  bless  his  labour  to 
the  salvation  of  those  who  hear  him.  But  no  man  can  with 
any  propriety  bear  witness  of  that  grace  that  saves  the  soul, 
whose  own  soul  is  tiot  saved  by  that  grace. 

49.  The  promise  of  my  Father]  That  is,  the  Holy  Ghost, 
promised,  John  xv.  26.     See  Acts  i.  4.  ii.  33. 

Until  ye  be  endued  with  power]  The  energy  of  the  Holy 
Ghost  was  to  be  communicated  to  them  for  three  particular 
purposes.  1.  That  he  might  be  in  them,  a  sa7ictifying  com- 
forter, fortifying  their  souls,  and  bringing  to  their  remem- 
brance whatever  Jesus  had  before  spoken  to  them. 

2.  That  their  preachiiig  might  be  accompanied  by  his  de- 
monstration and  power  to  the  hearts  of  their  hearers,  so  that 
they  might  believe  and  be  saved. 

3.  That  they  might  be  able  to  work  miracles,  to  confirm 
their  pretensions  to  a  divine  mission;  and  to  establish  the 
truth  of  the  doctrines  they  preached. 

50.  Ee  led  them  out  as  fur  as  lo  Bethatiy]  The  difliculties 
in  this  verse,  when  collated  with  the  accounts  given  by  the 
other  evangelists,  are  thus  reconciled  by  Dr.  Lightfnot. 

"  I.  This  very  evangelist  (Acts  i.  12.)  tells  us,  that  when  the 
disciples  came  back  from  the  place  where  our  Lord  had  as- 
cended, they  retur7ied  fro7n  mou7it  Olivet,  distant  from  Je- 
rusalem  a  Sabbath  day's  journey.  But  noAV  the  town  of 
Bethany  was  about  fifteen  furlongs  fi-om  Jerusalem,  Johnxi. 

18.  and  that  is  double  a  Sabbath  day's  journey. 

"  II.  Josephus  tells  us,  that  Mount  Olivet  was  but  five  fur- 
longs from  the  city,  and  a  Sabbath  day's  journey  was  seven 
furlongs  and  a  half.  A7itiq.  lib.  20.  cap.  6.  About  that  ti7ne 
there  ca7ne  to  Jerusale77i  a  certain  Egyptian,  pretendiiig 
hi7nself  a  prophet,  a7id  persuading  the  people  that  they  should 
go  out  with  hi7n  to  the  77iount  of  Olives.  'O  Kui  rr;;  iroXccos  a'"- 
TiKpvg  Kiiixtvov,  aTTtx^i  ardSia  ttcvtc;  which  beiiig  situated  07i 
thefro7itofthecit7j,  is  distant  five  fuTlo7tgs.  These  things 
are  all  true  ;  1.  That  the  mount  of  Olives  lay  but  five  furlongs 
distant  from  Jertisalem.  2.  That  the  town  of  Bethany  was 
fifteen  furlongs.  3.  That  the  disciples  were  brought  by  Christ 
as  far  as  Betha7iy.  4.  That  when  they  returned  from  the 
mount  of  Olives,  they  travelled  more  than  five  furlongs.  And, 
5.  Returning  from  Bethany  they  travelled  but  a  Sabbath 
day's  journey.  All  which  may  be  easily  reconciled,  if  we 
would  observe ;  that  the  first  space  from  the  city  was  called 
Bethphage,  which  I  have  cleared  elsewhere  from  Talmudic 
authors,  the  evangelist's  themselves  also  confirming  it.  That 
part  of  the  mount  was  known  by  that  name  to  the  length  of 
about  a  Sabbath  day's  journey,  till  it  came  to  that  part  which 
is  called  Betha7iy.  For  tliere  was  a  Bethany,  a  tract  of  th« 
mount,  and  the  town  of  Bethany.  The  town  Avas  distant  from 
the  city  about  fifteen  furlongs,  i.  e.  about  two  miles,  or  a 
double  Sabbath  day's  journey ;  but  the  first  border  of  this  tract 
(which  also  bore  the  name  of  Bethany)  was  distant  but  one 
mile,  or  a  single  Sabbath  day's  journey. 

"Our  Saviour  led  out  his  disciples,  when  he  was  about  to 
ascend,  to  the  very  first  region  or  tract  of  mount  Olivet,  which 
was  called  Bethany,  and  was  distant  from  the  city  a  Sabbath 
day's  journey.  And  so  far  from  the  city  itself  did  that  tract 
extetid  itself  which  was  called  Bethphage :  and  when  he  was 
come  to  that  place  where  the  bou>»*J«  *><■  UtUtmhaat  and  Be- 


Prefaei. 


ST.  JOHN. 


Preface. 


thany  met  and  touched  one  another,  he  tlien  ascended ;  in 
that  very  place  where  he  got  upon  the  ass  when  he  rode  into 
Jerusalem,  Mark  xi.  1.  Whereas,  therefore,  Josephus  saith, 
that  mount  Olivet  was  but  five  furlongs  from  the  city,  he 
means  the  first  brink  and  border  of  it.  But  our  evangelist 
must  be  understood  of  the  place  where  Christ  ascended, 
where  the  name  of  Olivet  began,  as  it  was  distinguished  from 
Bethphage." 

Between  the  appearance  of  Christ  to  his  apostles,  mentioned 
in  ver.  36,  &c.  almost  all  the  forty  days  had  passed,  before  he 
led  them  out  to  Bethany.  They  went  by  his  order  into  Gali- 
lee, Matt.  xxvi.  32.  xxviii.  10.  Mark  xlv.  28.  xvi.  7.  and  there 
he  appeared  to  them,  as  is  mentioned  by  Matthew,  chap,  xxviii. 
16,  <sc.  and  more  particularly  by  John,  chap.  xxi.  1,  <Sic.  See 
Bishop  Pearce. 

Lifted  up  his  hayids]  Probably  to  lay  them  on  their  heads, 
for  this  was  the  ordinary  way  in  which  tlie  paternal  blessing 
was  conveyed.     See  Gen.  xlviii.  8 — 20. 

51.  Carried  up  into  heaven.]  Avcipcpcro — into  thai  heaven 
from  which  he  had  descetided,  John  i.  IS.  iii.  13.    This  was 

forty  days  after  1»«6  resun-ection.  Acts  i.  3.  during  which  time 
he  had  given  the  most  convincing  proofs  of  that  resurrecfion, 
not  only  to  the  apostles,  but  to  many  others : — to  upwards  of 
five  hundred  at  one  time,  1  Cor.  xv.  6. 

As  In  his  life  they  had  seen  the  way  to  the  kingdom,  and  in 
his  death  the  price  of  the  kingdom,  so  in  his  ascension  they 
had  the  fullest  proof  of  the  immortality  of  the  soul,  the  resur- 
rection of  the  human  body,  and  of  his  continual  intercessic"' 
at  the  riglil  hand  of  God.  nth« 

There  are  some  remarkable  circumstances  relative'''  '"'^ 
nscension,  mentioned  in  Acts  i.  4 — 12.  ,. 

52,  7'hey  worshipped  him]  Let  it  be  observed  t'"  ,  ',?,  h  ' 
phip  was  not  given  by  way  of  civil  respect,  <or -'^^^  ,fy  , /J  "^ 
was  parted  from  tlicm,  and  carried  back  into  ''.t;,  "'  '"a"""^/ 
oft'ered  it  to  him  :  but  acts  of  civil  respect  ar  ^i^^/-^  periorm- 
ed  In  the  presence  of  the  person.  Thevff  "Jf '^  h''"  f  "le.r 
God,  and  were  certainly  too  much  en/r"«"^'^'°  "^  •'^P'^ble  of 

^TL^\?//o  tr^^l^n  With  .-^'Joy]  navingt^e  fullest 

rf^^ll^'rn^tiS.r^'r^.'^cr^-^^^^^^^^^ 

tn  n,inC^,T  nn  /  h^,?h.t'^o"''l  be  divinely  qualified  for  this 
t.„,.        I  ;,  i  tlie  promise  of  the  Father,  ver.  49. 

^  A  UWp/  .•"''a«y  in  the  temple]  Especially  till  the  day 
Pj-'jig  , '   '  ,52fce,  when  they  received  the  promise,  mentioned 

^'^I'raising  and  blessing  God.]  Magnifying  his  mercy,  and 
speaking  good  of  his  name.  Thus  the  days  of  their  mourning 
were  ended ;  and  they  began  that  life  upon  earth  in  which 
they  still  live  in  the  kingdom  of  God.  May  the  God  of  infinite 
love  give  the  readerthe  same  portion  in  time  and  in  eternity  ! 
through  the  same  glOiiotis  and  ever-blessed  Jesus.  Amen 
and  .^men. 

There  are  various  subscriptions  to  this  book  in  the  MSS. 
and  Versions.    The  following  are  the  principal. 

Through  the  assistance  of  the  Most  Nigh  God,  the  Gospel 
of  St.  Luke  the  physician,  the  pmclaimer  of  eternal  life,  is 
finished.  Arab.  The  most  holy  GosjkI  of  Luke  the  Evan- 
gelist, is  completed.  Syr.    TTie  end  of  the  holy  Gospel  accord- 


Is  sometliing  new  ;  and  no  serious  reader  ever  flnds.  that  th« 
perusaUpf  any  one  supersedes  the  necessity  of  carefully  con- 
sulting and  reading  the  others.  The  same  facts  and  doctrines 
are  exhibited  by  all  in  different  points  of  view,  which  ren- 
ders them  both  impressive  and  interesting  ;  and  this  one  cir- 
cumstance serves  to  fix  the  narrative  more  flnnly  in  the  me- 
mory. We  should  have  had  slighter  impressions  from  the 
Gospel  history,  had  we  not  had  the  narrative  atybur  diflPercnt 
hands.  This  variety  is  of  great  service  to  the  church  of  God, 
and  has  contribtited  very  much  to  diffuse  the  knowledge  of 
the  facts  and  doctrines  contained  In  this  history.  Parallel 
pa.=sages  have  been  carefully  studied,  and  the  dlll'erentshadc» 
of  meaning  accurately  marked  out :  and  t!ic  consequence  has 
been  what  the  wisdom  of  Oud  desig-ned,  the  fuller  edification 
of  the  faithful.    It  '•"  "ot  the  business  of  a  conuneirtator  to 

Soliit  out  beaut'VS  in  the  composition  of  the  sacred  text.— 
lany  uiiglit  be  selected  from  the  evangelists  in  general,  and 
not  ii  /evv  irom  Luke,  who  not  only  tells  a  true  story,  but  tells 
it  >\'ell ;  esiJPClally  when  he  has  occasion  to  connect  the  differ- 
pnt  parts  of  the  narration  with  observations  of  liis  own.  But 
this  IS  his  least  praise;  from  his  own  account  we  learn,  that 
he  took  the  utmost  pains  to  get  the  nmst  accurate  and  circum- 
stanlial  information  relative  to  the  facts  he  was  to  relate;  sen 
the  note  on  chap.  i.  ver.  3.  While,  therefore,  he  thus  dili- 
gently and  oonsuicntiously  sought  for  truth,  the  unerring 
f;()irit  of  God  led  him  into  all  truth.  Even  he  who  expected 
the  revelation  of  the  Almighty,  and  to  be  inspired  by  the  Holy 
Spirit,  that  ho  might  correctly,  forcibly,  and  successfully  pro- 
chiim  the  truth  and  righteousness  of'his  Maker,  must  ttand 
upon  his  watch,  and  set  himself  upon  his  tower,  and  watch 
to  sre  what  God  would  speak  in  him,  Hab.  ii.  1.  In  a  similar 
spirit  we  may  expect  the  fi-uits  of  these  revelations.  He  who 
carefully  and  conscientiously  uses  tlie  means,  may  expect 
the  accomplishment  of  the  e>id. 

1  cannot  close  these  observations  with  a  more  profitable 
word  tlian  what  is  contained  in  that  truly  apostolic  and  sub- 
lime prayer  for  the  second  Sunday  in  Advent :  and  may  he 
who  reads  it  weigh  every  word  in  the  spirit  of  faith  and  devo- 
tion. "Blessed  God  !  who  hast  catised  all  Holy  Scriptures  to 
be  written  for  our  learning  ;  grant  that  we  may  in  such  wise 
hear  them,  read,  mark,  learn,  and  inwardly  digest  them, 
that  by  patience  and  comfort  of  thy  holy  word,  we  may  em- 
brace and  ever  hold  fast  the  blessed  hope  of  everlastiug  life 
which  thou  hast  given  us  in  our  Saviour  Jesus  Christ !"  ' 

Now  to  him  that  loved  us,  and  washed  us  from  our  sins  in 
A  "^^yvblood,  and  hath  made  us  kings  and  priests  unto  God 
and  his  I-tther,  to  Him  be  glory  and  dominion  for  ever  and 
ever!  Ameu 

Facts  and  circumstances  related  at  large  by  St.  Luke,  whict 
are  either  riot  mentioned  at  all,  or  but  very  transiently.  V 
the  other  Evangelists. 

Tlie  conception  of  Eliiabeth,  chap.  i.  5—25. 
25— 3i    Mary's  visit  to  Eliiabelli.  ibid.  39—56. 
Ibid.  57—79.    Tlie  decree  of  Cesar  Augustus, 
angel  to  tbe  shepherds,  ibid  8— 2J.     The  circ 

presentn-ion  of  Chnet  in  the  temple,  ibid.  22^33. ""Drsput'e  with''''  '''x:'"" 
when 'Welve  years  <i  age,  ibid.  4U— S2.    Chronological  dates  at  ib.^ommence- 

TBa°itir,hiH:';ri!i',f'?hr,--''-  "'•  ''■'■  ^"^"•'"'f  ""f 


ibid, 
.ititt, 
a  oY  tb« 


chap.  ii.  1—6.  Apparili?  "■••>• 
umcision  of  Chrift,  ibif-^'-  Th* 
!— as     ni.inMi.>  n,  ,1,  -le  doctor* 


iptlsl,  ,bi, 

Ing  to  Lukt— written  in   Greek— published  in  Alexandria,  f^^^'J^'l'^^"-  \ 
the  great,— in  Troas,  in  Rome,  in  the  confines  of  Achaia  art-      '        ' 
Batotia,  in  Bithynia, — in  Macedonia,— In  the  Italic  (or  I*^' 
in)  character,  fifteen  years  after  the  ascension  of  Christ 

It  is  likely  the  word  Amen,  was  added  bv  the  chuv"'  °" 
the  reading  of  this  book;  but  there  is  no  ev.dence  th- "  ^'^as 
amxed  by  the  evangelist.  It  is  omitted  bj  some  r  tne  Dest 
M.SS.  ana  versions.  .  ,   5,.  i  „i.o 

It  is  evident,  that  at  the  conclusion  of  ^^lf:S-f^'JaL^,ff 
passes  very  rapidly  over  a  number  of  '"t^p^  '  f.^'rlySy  St' 
ces  related  by  the  other  evangelists,  an^f'i^;,;.:^^  sojourninc; 
John  concerning  the  last  forty  days  of  ,,3^  ..nentioned  a  va- 
on  earth  ;  but  to  compensate  for  this,  ;^  ^rtiers  have  passed  I 
riety  of  important  particulars  which  j^  g,bjoin.  It  seem<! 
by,  a  list  ol*  which  f  think  it  nece.';sp„j,j  .l,at  none  of  these 
as  if  the  providence  of  God  had  (i<;^  iiajhis  peculiar  excel 

evangelists  should  stand  alone ;  p,ojp,f  narration       tho.,    ,„    -  .  -        

lence%nd  each  his  own  ..yje  ^-neral'and  each  most  pTfnT  I    L'L  .t::^*.on, ^d^^^^-^T^ '°""™°=  *- ">'P'«-^ 
are  all  wltne.^ses  to  the  truh.ospel  hfetory.      In  each  there        Lonix'-v  Feb.  20,  1813. 
edly  to  every  great  fact  01 '  I      ^un<»    1 


.'"^'- 


;    TJiT    D    ^""»is  preaciimg  ana  miraculous  •"'-'  -'  '■"■'- 

V.  15— ai.     Remarkable  particulars  in  the  cull  ly*'""^",  Andrew, 

,         .  T  —  -'ohn.cbap.v.  1—10.    The  calamities  th.it  fell  p'^'^''"""  "•■>''''"■'•• 

chap.  xiii.  1-9.  Mission  of  the  seventy  dtsc^,les,  chap  ^  .^"'o.  '^'"  ■■<■'"■■"  "^ 

the  seventy  disciples,  wiih  an  accouul  of  theii-  sucoew    h"  J'-*'"    ^lory  of  the 

good  Samaritan,  ibid.  25-37.     Cureoflhe  woman  w'h  "'"'  ^'"'"  dlMawd  eirh- 

teeu  years,  ch:.p.  xiih  10-20.     Tlie  quS  a,?"*;^^'  ^'^  "'>•«  ('^  ih.-^l  b. 

rVh,J^^,  r.?'  ^u  C"ringof  the  man  with  the  d^/'  =ha,.  x,v.  1-24.    Di«. 

h      «!^V-      £S  ihe  profession  of  ChrisUanitv  , ,  ,    .<=^'"«'f"lly  precon.idered. 

1     l«^^-  uY'^'i^'"  "f  'h*  lo»'  sheep,  and  ^.'''"p''"'"  "'  '."""^y.  -^hap.  XT. 

I-IO.     Parable  of  the  prodigal  son,  ib  d  U."^       Parable  ol  the  unjust  ilew- 

rd,  chap.  xvi.  l_is.    KraEle  of  the  rir'^""-'";''  ""^  I'eggar,  ibid.  19-31. 

nstruclions  to  his  disciples, -jJP'  ""n   w    i;o_^*  rctn,^]^  of  the 

ths 
Th. 


r-  .  f'"'?'"'^  °'  'he  I08I  sheep,  and  .J,"""^'"''""'  '.""ney,  c 
arable  of  the  prodigal  son   ib  d  tl  Parable  ol  the  unii 

;•  xvi.  l_is.    !paraEle  of  the  rir'^"°.'"i''  I''*  I'eegar,  ibid 

; >"  instructions  to  his  disciples  -    P'  "!"•  '-'"■     "The  refuia.  „. 

'amariian.s  to  receive  him   into  tiiei   o"^,-  <^''*P-  '"■  52-56.  xvii.  11 
leansing  of  the  ten  lepers?cl.ap  x^  12-19      The  Pharisee,  ask  when 
ingdom  of  God  should  come,  '•''■. ""r  h",'''^\  answer,  ibid.  2U— 38.     ■ 


cations  of  Marlh 
cli.ip.  lix.  2—10. 
dom,  ibid.  II—! 


id  the  publican,  uu;'  t 
•      ■        nd  Mof„-„''7- 

P-ifods  Jesus  to  Hei 


Pibie,' 


ount  of  the ^  „,„. 

12.     The  account  of  Z.acchcus 
nan  that  went  to  obtain  a  king- 

ra  our  Lord's  .ufferinU'';{?i'':^'f  ^'LmtS 
^^  «leven. 


of  the  women  that  depict 
particulars  conceruinri?' 


of  a  fisherman,  |  }' •"""''i^e  Mary,)  Esther,  and  Salome,  whose  son  John  wm  ; 
*?'°"J«-     Com-  ',\')f5°';«ialome  was  reckoned  our  Lord's  sister,  and  John  wai 


^^^  ^     ^  PREFACE  TO   sT.  JOHN 

of  this  Gospel,  \v,s  the  son  of  .-...-- 

John,  the  V'll^  '^'.?,  mother's  n„ne  was  Sa 

named  Zeb-  "■  ,p'^„^''^'j5J=''J  -^■.^;  4t>and  xvi.  1.    His  fath 

pare  MaJ.-,P'-"''f'?'.y  of  Bethsatda,  ai.  ^m^  j^j    soiis  J^"s 

Zebed"  followed  his  occupation  on  Ih^-ea  of  Galilee  T^he 

hnd  '"^"'^  ^^^'°  brothers  to  the  apostlesliiJi  rpl-,tpr'-''att.  Iv. 

l"ii     Mark  i.    19,  20.     Luke  v.  1-10.     J^™'*.^  generally 

/.posed  to  have  been  about  25  years  ol  a^,  iV..^,  \^^  legan 
.0  toUow  our  Lord. 

Theophylact  makes  him  one  of  the  reWves  of  our  V,,^ 
and  gives  his  gpne.iiogy  thus:  "Josep'i,  tile  husband  o{']p 
blessed  Mary,  had  seven  children  bj  a  formirwife;  foursok; 
and  three  daughters,  Martha,  cperliaps,  siys  Dr.  Lardnft' 


at  lealt  n  m«  n  '"^  relationship  did  exist,  it  may  have  been. 
GospdV  a'^^i'p  '.»,v'*^''''V°f '''^■'"'"°'  '^'"SS  mentioned  in  the 
places  in  the  kini^lnn  "^^l"^'''?  brothers,  lor  the  twochief 
cin?e  an  1  frtn T'f  r'  "^  ^''V^' '  John's  being  the  beloved  dis- 
denied  to  the  ?  >^f  'i"'  ""'^  beingadmitted  to  some  freedoms 
he  ner'on  of  hf,  if"^  ^"^'^1^  P^forming  some  offices  about 
to  h  m  the  cire  nf  ff "  =.,""'^  ""i'''^'  ""'  lord's  committing 
Wm  InaM^  nf  V  o°'''?'''n?-'''°"S*-''  ^^e  should  survivS 
hrnr\,  !.^  V        °^  "'^  ^'^^^^  Testament,  in  the  Imperial  LiT 

&, •«,"'""■''   T'™''"^'!   ^  '"  I^mbecius's  CatTlogGe 
there  is  a  marginal  note  wliich  agrees  pretty  much  witS 

347 


Preface. 


ST.  JOHN. 


Preface. 


his  observations  are  of  considerable  irnportanre,  and  deserve 
a  place  here.  Dr.  Lardner  has  quoted  him  al  large,  Works, 
vol.  iv.  p.  224.  ,    ^. 

"Let  us,"  says  he,  "  obsen'e  the  writings  of  this  apostle, 
which  are  not  contradicted  by  any.  And  first  of  all  must  be 
mentioned,  as  acknowledged  of  all,  the  Gospel  according  to 
'lini,  well  known  to  all  the  churches  under  heaven.    And  that 


account  given  above  by  Theophylaet:  viz.   '  Joli'\thc  e^v  ang«;. 

list  was  cousin  to  our  Lord  Jesus  Chnst  accordmg  lo  the  fles^^ 

for  .loseph,  the  spouse  of  the  God-bearing  Vn-g.n,  had  four  sons 

by     is  own  wife,  .Iame.s,  Simon,  Judo,  and  .loses  ;  and  three 

daughters,  Esther,  and  Thamar,  and  a  third,  who  with  their 

Sierw4s  called  Salome,  who  was  given  by  Joseph  in  mar- 

moinei  w°^  '-"''f "   ,  .        zobcApp  begot  James,  andalso  .John     Jiini,  wen  Known  lo  au  uie  ciiurcues  ii.iuci  i.cu.i,,.     ^..^  .. — 

fn^'^r       Irfi  '^ThP  wr\terSM^■  professes  tohave.aken    it  has  been  justly  placed  by  the  ancients  the  fotirlhm  order, 

the  Evangehs       Tl^^e  ^^nttr  ol  me  u  j      g     i^^onius.  1  and  after  the  other  three,  may  be  made  eviden   in  this  man- 

'^TifiTnnleHst  is  sunposed  by  some  to  have  been  the  bride-    ner.     Those  admirable  and  truly  divine  nien,   he  apostles  of 

This  evangelist  !S^"P?'J?;" ''f_'-^y,:igf..  gee  chap   ii  1.  Christ,  eminently  holy  in  their  lives,  and  as  to  their  minds 

^'■?ohnta"w^no,i?lord  rn"hirtran^  adorned  with  eve^-y  vikue,  but  rnde  in  la.gvage,  confiding 

Matt  xvii  2.  Mark  ix.  2.  Luke  ix.  28.  during  his  agony  ui 
the  garden,  Matt.  xxvi.  37.  Mavk  xiv.  33.  and  when  he  was 
crucified,  John  xix.  2G. 

He  saw  our  Lord  expire  upon  the  cross,  cj^d  saw  the  soldier 

.    -  .  .       ___r.u    ..    .,,^.....1.      1.^1, n    vi  V     .^4.   Art. 


Dierce  his  side  with  a  spear,  John  xix.  34,  35. 
^  He  was  one  of  the  first  of  the  disciples  that  vi^tedihc  se- 
nidchre  after  the  resurrection  of  Christ ;  and  vvas  present  wy.h 
the  other  disciples,  when  Jcsusshowed  himself  to  tl  e™  on  tjie 
eveningof  the  same  day  on  which  he  arose;  and  likewi.t 

'1ncon[anSwZpet«-,\i^^ 

from  his  motlier's  womb,  for  which  he  was  cast  into  prison, 

"\t1s  ev?dentlhat"jo^m\va's  present  at  most  of  the  things  re- 
latedby  him  in  his  Gospel ;  and  that  he  was  an  eye  and 
lariXe^  of  om-  Lord^'s  labours,  J«">-f  y>"f„^^  ^^.^'^^^^T.^^^' 
Kiiraclc«  passion,  crucifixion,  resurrection,  and  ascension. 
Af  er  t^  e  ascension  he  returned  with  the  other  apostles  from 
MotTnt  Olivet  to  Jerusalem,  and  took  part  in  all  transactions 
p^e"  ious  to  the  day  of  Pentecost ;  on  ^^jnch  time  he  with  t  e 
rest  nartook  of  the  mighty  outpouring  of  the  Holy  .pint,  tjy 
wlfich  he  was  eminently  qualified  for  the  place  he  al'terward 

^tti:i'^t^^ci:^U^-ed  that  he  went  into  ParOna 
and  meachcd  the  Gospel  there  ;  and  his  first  ep.ste  has  been 
lomlt\mes  cited  under  the  name  of  the  Epistle  to  the  Par- 

!Eis^i^S^Sng^h^;:^';^i?'^S^^9^ 

S\.^'i,4eJls^L^^/S=Jr&£ 
K;  confirms  this  testimony,  and  ^?ys  ha^;;°'^"  ^  ^^^"^ 
happened  in  the  68th  year  after  our  Lmd  s  P-'P^""„  ,  , 
'  TLtulhan  and  others  say,that  Dom.  .an  ^■■'^I'^l™^^^^''^ 
.(Tninst  tlip  church  of  Christ  n  the  l!5th  yeai  d  ."'sy^'f"'  ^- 
l"5,'john  was  b^ished  from  Ephcsus,  and  <-amed  toKome 
wu,x  he  was  immersed  in  a  cauldron  of  fo'  mg  o  ,  out  ot 


adorned  with  every  virtue,  but  rude  in  language,  confidin, 
in  the  divine  and  miraculous  power  bestowed  upon  them  by 
our  Saviour,  neither  knew,  nor  attempted  to  deliver  the  doc- 
trine of  their  Master  with  the  artifice  and  eloquence  of  words. 
But  using  only  the  demonstration  of  tlie  Divine  Spirit,  work- 
ing with  them,  and  the  power  of  Christ  performing  by  them, 
many  miracles,  they  spread  the  knowledge  of  the  kingdom  of 
heaven  all  over  the  world.     Nor  were  they  greatly  concerned 
about  the  writing  of  books,  being  engaged  in  a  more  excellent 
ministry,  which  was  above  all  human  power     Insomucli  th.nt 
I'aul,  tlie  most  able  of  all  in  the  furniture  both  of  words  and 
thoughts,  has  left  nothing  in  writing,  besides  some  very  short 
(or  a  very  few)  epistles  ;  although  he  was  acquainted  with  in- 
numerable mysteries,  having  been  admitted  to  the  sight  and 
contemplation  of  things  in  the  third  heaven,  and  been  caught 
up  into  the  divine  paradise,  and  there  allowed  to  he;ir  un- 
•t'^akable  words.     Nor  were  the  rest  of  our  Saviour's   fol- 
lovfcvs  unacquainted  with  these  things,  as  the  seventy  di.'ici- 
P[.'^'^;'>nd  many  otiier  beside  the  tweh-e  apostles  Nevertheless, 
of  all  i,g  disciples  of  our  Lord,  Mattliew  and  .lohn  only  have 
left  us  a.„  rnemoirs  ;  who,  too.  as  we  have  been  informed, 
were  com][.nj.j  j„  ^^.,.j[g  j,y  ^  ^ind  of  necessity.    For-Mat- 
thew,  having  ^^^^^  preached  to  the  Hebrews,  Avhen  he  wa.s 
aboutto  go  to  oi.,j.  people^  delivered  to  them,  in  their  own  Uui- 
guage,  tlie  Gospei  ^^oi-ding  to  him,  by  that  writing  supplying 
tlie  want  of  his  W(^^--,cp,  with  those  whom  he  was  thin  leav- 
ing. And  when  Mark  c.^  Luke  had  published  the  Go.=pels  ac- 
cording to  them,  It  IS  sau  ,5^^^  j^,,^  '  .^^.^^  g,)  ^^i^  ^vhile  IkkI 
preached  by  word  of  moui    ^,^^  j^,  lengn^  induced  to  write 
fortius  reason.     Ihe  three...,  ^^.j-ittgn  Gospels  being  now 
delivered  to  all  men,  and  to  .h,      j^jj^seif  it  is  said,  that  he 
approved  them,  and  confirmed  the  .  .,,j^  ^^  ^^.^^-^j.  narration  by 
his  own  testimony  ;  saying,  there  was  '•  ip^.gntin"  a  written 
account  of  the  tilings  done  by  Christ  in  the  '  ,.rt,er  n;:n.  and 
the  beginning  of  his  preaching.     And  certainly  i-.,  o'i,scrva- 
tion  is  vei-y  true.    Foi;  it  is  easy  to  perceive,  that ti. J  ^^^u,,. 
three  evangelists  have  recoided  only  the  actions  of  our  ^avioi., 
for  one  year  after  the  imprisonment  of  .lohn,  as  they  V.-cin- 
selves  declare,  at  the  beginning  of  their  history.     For  after 
mentioning  the  forty  days  fast,  and  the  succeeding  temptation, 
Matthew  shows  the  time  of  the  commencement  of  his  account 
in  these  words,  Wlien  he  had  heard  that  John  ?^f  s  cast  itito 
priaon  he  departed  out  of  Judea  into  Galilee.     Jn  like  manner 
Mark,  Now  a/ler  that  John,  says  he,  icas  cast  into  pri.-^uv, 
Jesus  cante  into   Galilee.      And  Luke,     before  he  bfgins 
the    account  of  the   acts  of  .lesus,    gives    a   like    him, 

jjrison.     » >..  ...^o^   .^uo....-,  ..>  , 

entreated  to  relate  in  the  Gospel  accord- 


v,-oo,,^'^'^''^"^or,VVii  tlie  exiles  viioha(li3f.»n  ba-  the  account  ot  the  acts  01  .lesus,  gives  a  iikb  mm,  m 
'^i  ,r/'b®^°'''^*'7''''"  nnfllo  inissu^^^^  lo  hav-.  re-  this  manner;  tbit  I/erod  added  yet  this,  ahore  nil,  that 
?'!-ne  thl"^  P''<='''-^''f'r,.ns,fs  bern^then^botitOOyeai^^  /,e  shut  vp  Jo'hn  in  prison.  For  these  reasons,  as  is  said. 
turned  the  ex,,  year  to  Ephr^sus  ,hn  Snlv  postlc  who  died  a' .the  apostle  Jolm  was  entreated  to  relate  in  the  Gospel  accord- 
^^?-  ,..t  /lea  1?"^  '^  "l""' V  fr„mvards  of  100  years.    Borne    ^g  to  him,  the  time  omitted  by  the  four  c.-angelists,  and  tlio 

""^   h.v  nt  coi"\'  '"  ^".Z  'T'l^    rrdied  the  day  following.    iR.gs  done  by  our  Saviour  in  thatspace,  before  the  imprisc- 

r^;X^ly"^'^''Zl^^^^^^^^^  And  they  add'further,  that  he  hiu^s 

about  A  D.  68  or  r^'f  „the\^  A  B.  8G,  and  by  others  A.  D.  9/,  1  Innts.  ,v,„.h  s.-,v,nor  i  h,.  l...,«,„„^  nfn„rnrlP.,  d,d  .f^s, 

but  the  most  probab?^gpi„io„  ig^  that  it  was  written  atEphe- 

'1!^  ^  irc;;mf  en  .„  «,,,,  ,,,  ^ays.  tl^at^^ohncontinv^ 

ed  preaching  when  he  wn       ^nfeeWed  v\';li  old  age,  that  ne 

was  obliged  to  be  earned  inL.j,^  assembly  :  and  Iha  not  be 
ina  able  to  deliver  any  long  (i-„^,rse,  his  custom  was  to  say, 
in'eve  -y  meeting,  My  dear  chM.  ',ore  one  another!  The 
in  e\iiy  m  ^,     rj  _^_^,^^  ,,jj,  p,,^e  ^,  ^^^  ^,^^  ^f  ^.^^^  death; 

wh 
cruci 

Joli 


nerv  meeting,  3Jy  dear  ciiua.       /^re  one  avoiner  :  xu^    --;•  confinen,-nt      f^'atetne  thi 


says,  lo)-  Joi-i  u-ifs  not  yet  cast  into  prison.     Job 

l"i      t  wT?''.i'"^B-'^'"S  to  him,  relates  the  things  done  by 

..      .livno  .        „„t;|st  was  not  yet  cast  into  prison.     But  the 

other  thieecvangelil.^jgjj^g  things  tliat  followed  the  Bop- 

--" attends  to  these  things,  will  not 

disagree  with  each  other, 
ig  to  John  contains  the  first 


77ie  elernity  of 


CHAPTER  J. 


the  Divine  Logos, 


What  the  design  of  St.  .lohn  was  'n  writing  t ' lis  Gnsp?l,  has 
divided  and  pcrplex;-d  many  critics  :  .id  learned  i^vines.  Some 
suppos.)  that  it  was  to  refute  the  eriors  taught  I- .  one  Cerin- 
thus,  WHO  rose  up  af  that  tiuie,  and  asserted  the  Jesus  was 
not  boni  of  a  virgni,  but  was  the  i^al  son  of  i^scph  and 
Mary:  lliat  at  his  b.ptism,  the  Clir-i,  what  we  n  rm  the  di- 
vine 7,n!ure,  dcsccnh-d  iuto  him,  in,  the  form  of  a  dove,  by 
whose  inrtuence  lie  \  •  >rkod  all  his  miracles;  and  that  when 
he  was  about  to  suffer,  this  Christ,  or  divine  nature,  departed 
from  him,  and  left  the  man  Jesua  to  suffer  death.  See  Ire- 
ncBus,  advers.  Hajresis. 

Others  suppose  he  wrote  with  the  prime  design  of  confu- 
ting the  heresy  of  the  Gnostics,  a  class  of  mongrels,  who  df;- 
rived  their  existence  from  Simon  Masus,  and  who  fo:nied 
their  system  out  of  Heathenism,  Judaism,  and  Christianittj  : 
and  whose  peculiar,  involved,  and  obscure  opinions,  cannot 
be  all  introduced  in  this  place.  It  is  enough  to  know,  that 
concerning  the  person  of  our  Lord,  tliry  held  opinions  simi- 
lar to  tliose  of  Cerinthus  ;  and  that  they  armgatfd  to  them- 
selves the  highest  degrees"  of  knowledge  and  spiritualit;/. 
They  supposed  that  the  Supreme  lieing  liad  all  things  and  be- 
ings includeil  in  a  certMn  seminal  maimer,  in  himself;  and 
that  out  of  him  they  were  produced,  rroiu  God,  or  Bylhos, 
the  inliuite  Ahyss,  they  derived  a  mul'ltud-^  of  subaltern  go- 
vernors, callf>J  yEons  ;  whom  they  divided  into  sever.il  classes, 
among  which  we  may  distinguish  the  following  nine.  Wirrtp, 
Father;  Xapti,  Grace;  ^livoyivri^,  Pirst-hego'lcii ;  AArjJtia, 
Truth;  A-iyii,  Word;  ifwj.  Light;  Zmij,  L'/e ;  AfJ.o'oiDs, 
Man  ;  and  Et/cA^o-ia,  Chtirch  ;  all  these  merging  in  what 
they  termed  nArjof.j/^a,  Pulness,  or  complete  round  of  being 
and  l)lessings ;  terms  which  are  of  frequent  occurrence  in 
John's  t;ospel,  and  which  some  think  he  has  introduced  to  fix 
their  proper  sense,  and  to  rescue  them  from  being  abused  by 
the  Gnostics.  But  this  is  not  very  likely,  as  the  Gnostics  them- 
selves appealed  to  St.  John's  Gospel  for  a  contirmation  of  their 
peculiar  opinions,  because  of  his  frquent  use  of  the  above 
terms.  These  sentiments,  therefore,  do  not  appear  to  be  tenable. 

Professor  Michaelis  lias  espoused  the  opinion,  that  it  wis 
written  against  the  Gnostics  and  f-'abiaiis,  and  has  advanced 
several  argument?  in  its  favour ;  the  chief  of  which  m'e  the 
following. 

"The  plan  which  St.  John  adopted  to  confute  tlie  tenets  of 
the  Gnostics  and  the  Sabians,  was  llrst  to  deliver  a  sctof  apho- 
risms, as  counterpositions  to  these  teiiel*  ;  and  tiien  to  relate 
Biich  speeches  and  miracles  of  Christ  as  conlhiiied  the  truth 
of  what  he  had  advan<.vd.  We  must  not  suppose  lliat  the  con- 
futation of  the  Gn'wtic  and  Sabian  errors  is  confined  to  the 
fourteen  first  vvsos  of  St.  John's  Gospel ;  for,  in  the  first 
place,  it  is  evident  that  many  of  Christ's  speeche.s,  which  oc- 
cur in  the  following  part  of  the  Gospel,  were  soli^cted  by  the 
evangelist  with  the  view  of  proving  the  positions  laid  down  in 
these'fourteen  verses  ;  and  secondly,  the  positions  themselves 
are  not  proofs,  but  merely  declarations  made  by  the  evange- 
list. It  is  true,  that  for  us  Christians,  who  acknowledge  tlie 
divine  nutlvirity  of  St.  John,  his  bare  word  is  suincient;  but 
as  the  apostle  had  to  combat  with  adversaries,  who  made  no 
Buch  acknowledgment,  the  only  method  of  coiivincing  them, 
Was  to  support  his  assertion  by  the  authority  of  Christ  himself! 

"Some  of  the  Gnostics  placed  the  '  WORD'  above  all  the 
Other  yEo7is,  and  next  to  tlie  Supreme  Being;  but  Orinthus 
placed  the  '  Only-Begotten'  first,  and  then  the  '  WOUU.'  Now 
St.  John  lays  down  the  following  positions. 

"  1.  TheWcrd  and  the  Only-hcgotlennre  not  different,  but 
the  same  person,  chap.  i.  14.  '  We  beheld  his  gloiy,  as  of  the 
only-begolt/n  of  the  Father.'  This  is  a  strong  position  ag.iinst 
the  Gnostics,  who  usually  ascribed  all  the  divine  qualities  to 
the  Only- Begotten.    The  proofs  of  this  position  are,  the  tes- 


timonv  of  John  the  T.  iptist,  chap.  i.  I'',  34.  iii.  35,  36.  the  con- 
versa' mm  of  Christ  witii  Nicodemus,  chap.  iii.  16, 13.  in  which 
Christ  '''.s  himself //.a  anly-hefottr-n  Son,  the  speech  deliver- 
ed  by  C  rist  to  the  Jews,  chapl  v.  17,  47.  and  other  passages, 
in  whi.;  1  he  calls  Grd  his  Father. 

"2.  '^'he  Word  tDa~  never  made,  but  existed  from  the  begin- 
ning, chap.  i.  1.  The  Gnostics  grafted  that  the  Word  existed 
before  the  creation  ;  but  they  did  not  admit  that  the  Word  ex- 
isted from  all  eternity.  The  Supreme  Being,  according  to 
their  tenets.  anU  according  to  Cerinthus,  the  only-begotten 
Sjn  likewise,  as  also  the  matter  from  which  the  world  was 
lorined,  were  prior  in  existence  to  theWord  This  notion  is  con- 
tradicteil  by  St  John,  who  asserts  that  the  Wore  ovisled  from 
all  eternity.  As  a  proof  of  this  position  may  be  alleged  per- 
haps what  Christ  says,  chap.  viii.  5^. 

"  3.  The  Word  uas  in  the  beginning  with  God,  chap.  i.  1,2. 
The  Gnostics  must  have  maintained  a  contrary  doctrine,  or 
St.  John,  in  confuting  their  tenets,  would  not  have  thought  it 
necessary  to  advance  this  position,  since  God  is  omnipresent, 
and  therefore  all  things  are  present  with  him. 

'•4.  The  Word  was  God,  chap.  i.  1.  The  expression  GOD 
must  1)8  here  taken  in  its  highest  iinse,  or  this  position  will 
contain  iiothina  contrary  to  the  doctrine  of  the  Gnostics.  For 
tliey  admitted  that  the  Word  was  an  yEon,  and  therefore  a  deity 
in  the  lower  sense  of  the  word.  The  proofs  of  this  position 
are  contained  in  the  5th,  10th  (vcr.  30.)  and  I4th  (ver.  7,  11.) 
chapters. 

"5.  7'hc  lV)rd  was  the  creator  of  all  things,  chap.  i.  .3,  10. 
This  is  one  of  St.  John's  principal  positions  against  the  Gnos- 
tics, who  asiserted  that  the  world  was  made  by  a  malevolent 
beini.  The  assertion  that  the  Word  was  the  Creator  of  the 
world,  is  eri'iivalent  to  the  a.ssertion  that  he  was  GOD,  in  the 
highest  possible  sense.  In  whatever  form  or  manner  we  may 
think  of^God,  the  notion  of  Creator  is  inseparable  from  the  no- 
tion of  Supreme  BeJns  VVe  argue  from  the  creation  to  the 
Creator  ;  and  this  very  argument  is  one  proof  of  the  exist- 
ence of  God. 

"6.  In  the  word  teas  life,  chap.  i.  4.  The  Gm.stics,  who  con- 
sidered the  different  attributes  or  operations  of  the  Almighty 
not  so  many  separate  energies,  but  as  so  many  separate  per- 
sons ;  considered  Life  as  a  distinct  A^on  from  the  Word. 
Withotit  this  JEon,  the  world,  they  said,  w  luld  be  in  a  state  ol 
torpor ;  and  hence  they  called  it  not  only  Life,  but  the  Mu- 
thercidhe  living ;  from  this  ^Eon  therefore  might  be  expect- 
ed the  resurrection  of  the  dead  and  eternal  life.  The  proofs 
of  this  position  are  in  chap.  iii.  1-5,  21.  the  whole  of  the  sixlli, 
and  the  greatest  part  of  the  eighth  chapter,  as  also  chap.  xiv. 
6,9, 19.  But  no  part  of  St.  John's  Gospel  is  a  more  complete  pi  oof 
of  this  position,  than  his  full  and  circumstantial  account  of  the 
resurrection  of  I.azin;s,  which  the  other  evangelists  had  omit- 
ted."— See  more  in  Michael  is's  Introduction  to  the  New  Testa- 
ment. And  for  a  general  accoimt  of  the  Logos,  see  chap.  i.  al 
the  end. 

Though  it  is  likely  that  the  Gnostics  held  all  these  strange 
doctrines,  and  that  many  parts  in  .John's  Gospel  may  he  suc- 
cessfully quoted  against  fiiem,  yet  I  must  own  I  think  ths 
evangelist  had  a  more  general  end  in  view  than  the  confuta- 
tion of  tlieir  heresies.  It  is  more  likely  that  he  wrote  for  tho 
express  purpose  of  giving  the  Jews,  his  countrymen,  proper 
notions  of  the  Messiah  and  his  kingdom  ;  and  to  prove  l.ialJe- 
SHs,  who  had  lately  appeared  among  them,  was  this  CjiRiiT. 
His  own  words  sufficiently  inform  us  of  his  motive,  oh  eci,  and 
design,  in  writing  this  Gospel.  These  things  are  written  that 
ye  might  believe  that  Jesus  is  the  Christ,  the  Son  of  God  ;  and 
that  believing,  ye  might  have  life  thror-gh  his  name,  chap. 
XX.  31.  This  is  a  design  as  riohle  as  it  is  simple  :  and  every 
way  liighly  becoming  the  tcisdom  and  goodness  of  God. 


THE  GOSPEL  ACCORDING  TO  ST.  JOHN. 


[For  Chronological  JEras,  see  at  the  end  of  the  Acts.] 


CHAPTER  I. 
The  eternity  of  the  Divine  Logos  or  Word  of  God,  the  dispenser  of  light  and  life,  1—5.  TTie  misiHon  of  John  the  Baptist, 
6—1.3.  The  incarnation  of  the  Logos  or  Word  nf  God,  14.  John's  testimony  concerning  the  Logos,  15— IS.  The  priests 
and  Levites  question  him  concerning  his  mission  and  his  biptism,  19—22.  His  answer,  23—29  His  further  testimony 
on  seeing  Christ,  29—34.  He  points  him  out  to  two  of  his  discip'es,  ic.'/o  thereupon  fo'low  Jesus,  35—37.  Christ's  nddresa 
to  them,  3^.  39.  Andrew  invites  his  brother,  Simon  Peter;  Christ's  address  to' him,  40—42.  Chri't  calls  Philip,  and 
Philip  invites  Nathaniel,  43—46.  Christ's  character  of  Nathaniel,  47.  A  remarkable  conversation  between  him  and  this 
disciple,  48—51.     (Ante  Orb.  cond.  to  A.  M.  4030.    A.  D.  2(5.     An.  Olymp.  CCl.  2.] 


IN  the  beginning  '^  w.is  the  Word,  and  the  Word  was  i>with 
Gol,  '=and  the  Word  was  God. 
2  i  Tlie  same  was  in  tiie  beginning  with  God. 

I  3.  fc  19  13  —b  Prtv.  8.  30.  Ch. 


3  •  All  things  were  made  by  him ;  and  without  him  was  not 
any  thing  made  that  was  made.* 

4  f  In  him  was  life  ;  and  ^  the  life  was  the  light  of  men. 

cv.  4.  11  —f  ChuplerS.  as 

N'ersos  16  and  17  have  a  plain  reference  to  ver.  14.    See  Bp. 
New.:oinc. 


•NOTES — .John's  introduction  is  from  verse  i.  to  ver.  H.  inclu- 
sive. Some  harmonists  suppose  it  to  end  with  ver.  14  but  from 

the  coniicxinn  of  the  whole,  ver.  18  appears  to  be  ita  natural  !  1.  In  the  beginning]  That  is,  before  any  thing  was  formed 
Close,  as  it  -contains  a  reason  why  the  Logos  or  Word  was  ; —ere  God  began  the  great  work  of  creation.  This  is  the  mean- 
^oa«  IK  Y^""^^  '5-  I't'fers  to  ver.  6,  7,  and  8.  and  in  these  ,  ing  of  t'.ie  word  in  Gen.  i.  1.  to  which  the  evangelist  evidently 
^as-agcsJohns  testimony  is  anticipated  in  order  of  time,  and  !  alludes.  This  phrase  fully  proves,  in  the  mouth  of  an  in- 
js  very  ntiy  mentioned  to  illustrate  Christ's  pre-eminence,  spired  writer,  that  Jesus  Christ  was  no  vart  of  the  creation, 
I  i  243 


Ckrist^s  incarnation  and  ST.  JOHN. 

5  And  h  the  light  shineth  in  darkness ;  and  the  darkness  com- 
prehendetli  it  not.  . 

6  H  ■  There  was  a  man  sent  from  God,  whose  name  was  .lohn. 

7  k  The  same  came  for  a  witness,  to  bear  witness  of  tlie  Light, 
that  all  7nen  through  him  might  believe. 

8  He  was  not  that  Light,  but  roas  sent  to  bear  witness  of  that 

9^  That  was  the  true  Light,  which  lighteth  every  man  that 
Cometh  into  the  world. 

hCh.3  19-iMal.  3.  1.   Mal..3.  \^llf  \l"'^-'  -V,J2„?1"-,?^er*^- 


I  3.— n  I"'"  '9'*-  •'^"^  '■ 


reception  in  the  world 

10  He  was  in  the  world,  and  ■"  the  world  was  made  by  him, 
ard  the  world  knew  hi^n  not. 
J 1  "  He  came  unto  his  own,  and  liis  own  received  him  not. 

12  But  °  as  many  as  received  him,  to  them  gave  he  '  power 
to  become  the  sons  of  God,  even  to  them  that  believe  on  his 
name ; 

13  1  Which  were  born,  not  of  blood,  nor  of  the  will  of  the 
flesh,  nor  of  the  will  of  man,  but  of  God. 

14  TI  ■■  And  the  Word  "  was  made  •  flesh,  and  '  dwelt  among 

3.2G.  aPet.  1.  4.  1  .lohnS.  1  — pOf.ihe  ri„.ht,  or, 
I  Pct.2!— rMall.l.  16,20.  Luke  1.31,35.  4:2.7. 
4.-1  Ueb.  a.  11,  14,  16,  17.—*  1!.  C.  S.  lo  A.  D.  £9. 


as  he  existed  when  no  part  of  that  existed  ;  and  that  conse- 
quently he  is  no  creature,  as  all  creeled  nature  was  formed  by 
him  ;  for  without  him  was  nothing  made  that  is  made,  ver.  3. 
Now'  as  what  was  before  creation  must  be  eternal,  and  as 
what  gave  being  to  all  things,  could  not  have  borrowed  or  de- 
rived its  being  from  any  thing  ;  therefore  Jesus,  who  was  be- 
fore all  things,  and  who  made  all  things,  must  necessarily  be 

the  ETERNAL  God. 

Was  the  Word]  Or,  existed  the  Logos.  This  term  should  be 
left  untranslated,  for  the  very  same  reason  why  the  names 
Jesus  and  Christ  are  left  untranslated.  The  flrst  I  consider 
as  proper  an  appellative  of  the  Saviour  of  the  world,  as  I  do 
either  of  the  two  last.  And  as  it  would  be  highly  improper  to 
say,  the  Deliverer,  the  Anointed,  instead  of  Jesus  Christ,  so 
I  deem  it  improper  to  say,  the  Word,  instead  of  the  Logos. 
But  as  every  appellative  of  the  Saviour  of  the  world,  was  de- 
scriptive of  some  excellence  in  his  person,  nature,  or  work ; 
80  the  epithet  Aoyof,  Logos,  whicli  signifies  a  word  spoken, 
speech,  ehgue/ice,  doctrine,  reason,  or  the  faculty  of  reason- 
ing, is  very  properly  applied  to  him,  who  is  the  true  light  which 
lighteth  every  man  who  cometh  into  the  world,  ver.  9.  who  is 
the  fountain  of  all  wisdom;  who  givpth  being,  life,  light, 
knowledge,  and  reason,  to  all  men :  who  is  the  grand  Source 
of  revelation,  who  has  declared  God  unto  mankind:  who 
spake  by  the  prophets,  for  the  testimony  of  Jesus  is  the  spirit 
of  prophecy.  Rev.  xix.  10.  who  has  illustrated  life  and  immor- 
tality by  his  Gospel,  2  Tim.  i.  10.  and  who  has  fully  made  ma- 
nijfest  the  deep  mysteries  which  lay  hidden  in  the  bosom  of 
the  invisible  God  from  all  eternity,  John  i.  18. 

The  apostle  does  not  borrow  this  mode  of  speech  from  the 
writings  of  Plato,  as  some  have  imagined ;  he  took  it  from  the 
Scriptures  of  the  Old  Testament,  and  from  the  subsequejit 
style  of  the  ancient  Jews.  It  is  true  the  Platonists  make  men- 
tion of  the  Logos  in  this  way:— koS'  ov,  aei  ovra,  ra  yevo/icva 
eycfCTO—by  whom  eternally  existing,  all  things  were  made. 
But  as  Plato,  Pythagoras,  Zeno,  and  others,  travelled  among 
the  .lews,  and  conversed  with  them,  it  is  reasonable  to  sup- 
pose that  they  borrowed  this,  with  many  others  of  their  most 
important  notions  and  doctrines  from  them. 

And  the  word  was  God]  Or,  God  was  the  Logos :— there- 
fore, no  subordinate  being;  no  second  to  the  Most  High,  but 
the  Supreme  Eternal  Jehovah. 

3.  All  things  were  made  by  him]  That  is,  by  this  Logos.  In 
Gen.  i.  1.  God  is  said  to  have  created  all  things :  in  this  verse 
Chri.n  is  said  to  have  created  all  things  :  the  same  unerring 
Spirit  spoke  in  Moses  and  in  the  evangelist :  therefore  Christ 
and  the  Father  are  One.  To  say  that  Christ  made  all  things 
by  a  delegated  power  from  God,  is  absurd;  because  the  thing 
is  impossible.  Creation  means,  causing  that  to  exist  that  had 
no  previous  being  :  this  is  evidently  a  work  which  can  he  ef- 
fected only  by  Omnipotence.  Now  God  cannot  delegate  his 
omnipotence  lo  another ;  were  this  possible,  he  to  whom  this 
omnipotence  was  delegated,  would,  in  consequence,  become 
God  •  and  he  from  whom  it  was  delegated,  would  cease  to  be 
sxich ;  for  it  is  impossible  that  there  should  be  two  omnipotent 
beinps.  ,    ,  .       ., 

On  these  important  passages,  I  find  that  many  eminently 
learned  men  differ  from  me  :  it  seems  they  cannot  be  of  rny 
opinion,  and  I  feel  I  cannot  be  of  theirs.  May  He  who  is  the 
Light  and  tlie  Truth,  guide  them  and  me  into  all  truth  ! 

4.  In  him  was  life]  Many  MSS.,  Versions,  and  Fathers,  con- 
nect this  with  the  preceding  verse  thus :  All  things  were  made 
by  him,  and  without  him  was  nothing  made.  What  leas  made 
had  life  in  it;  but  this  life  was  the  light  of  men.  That  is, 
though  every  thing  he  made  had  a  principle  of  life  in  it,  whe- 
ther vegetable,  animal,  or  intellectual ;  yet  this,  that  life  or 
animal  principle  in  the  human  being,  was  not  the  light  of  men ; 
not  that  light  which  could  guide  them  to  heaven,  for  the  world 
by  tcisdom  kneio  not  God,  1  Cor.  i.  21.  Therefore,  the  ex- 
pression, iyi  him  was  life,  is  not  to  be  understood  of  life  natu- 
ral, but  of  that  life  eternal  which  he  revealed  to  the  world,  2 
Tim  i.  10.  to  which  he  taught  the  way,  chap.  xiv.  6.  which  he 
promised  to  believers,  chap.  x.  28.  which  he  purchased  for 
them,  chap.  vi.  51,  53,  M.  which  he  is  appointed  to  give  them, 
chap.  xvii.  2.  and  to  which  he  will  raise  them  up,  ver.  29.  be- 
cause he  hath  the  life  in  himself,  ver.  26.  All  tliis  may  be 
proved,  1.  From  the  like  expressions,  1  John  v.  11.  This  is  the 
promise,  that  God  hath  given  unto  us  eternal  life  ;  and  this 
life  is  in  his  Son  :  whence  he  is  styled  the  true  God,  andjter- 
nal  life,  ver.  20.  the  resurrection  and  the  life,  chap.  xi.  25.  the 
way,  the  truth,  and  the  life,  chap.  xiv.  6.  2.  From  these  words, 
ver.  7.  John  came  to  bear  witness  of  this  light,  that  all  might 
belieite  through  him,  viz.  to  eternal  life,  1  Tim.  i.  16.  for  so 
John  witnesseth,  chap.  iii.  15,  36.  And  hence  it  follows,  that 
this  life  must  be  the  light  of  men,  by  giving  them  the  know- 
250 


ledge  of  this  life,  and  of  the  way  leading  to  it.  See  Whitby 
on  the  place.  Is  there  any  reference  here  to  Gen.  iii.  20.  And 
Adam  called  his  wife's  name  Eve,  nin  chava,  Zoiri,  life,  be- 
cause she  was  the  motlier  of  all  living  1  And  was  not  Jesus 
that  seed  of  the  woman  that  was  to  briuse  the  head  of  the  ser- 
pent, and  to  give  life  to  the  world  1 

5.  And  the  light  shineth  in  darkness]  By  darkness  here 
may  he  understood,  1.  The  heathen  world,  Eph.  v.  8.  2.  The 
Jewish  people.    3.  The  fallen  spirit  of  man. 

Comprehended  it  not]  Auro  ov  KartXaPcv,  prevented  it  not 
— hindered  it  not,  says  Mr.  Wakefield,  who  adds  the  follow- 
ing judicious  note  :  "  Even  in  the  midst  of  that  darkness  of 
ignorance  and  idolatry  which  overspread  the  world,  this  light 
of  divine  wisdom  was  not  totally  eclipsed  ;  the  .lewish  nation 
was  a  lamp  perpetually  shining  to  the  surrounding  nations, 
and  many  bright  luminaries  among  the  heathen,  were  never 
wanting  in  just  and  worthy  notions  of  the  attributes  and  pro- 
vidence of  God's  wisdom,  which  enabled  them  to  shine  in 
some  degree,  though  but  as  lights  in  a  dark  place,  2  Pet.  i. 
19.     Compare  Acts  xiv.  17.  xvii.  28,  29." 

6.  Whose  name  was  John]  This  was  John  the  Baptist :  see 
his  name  and  the  nature  of  his  office  explained,  Mark  i.  4,  and 
Matt.  iii.  1—3. 

7.  IViat  all  men  through  him  might  believe]  He  testified  that 
Jesus  was  the  true  Light— \he  true  teacher  of  the  way  to  the 
kingdom  of  glory  ;  and  the  Lamb  or  sacrifice  of  God,  which 
was  to  'cpar  away  the  sin  of  the  world,  ver.  29.  and  invited 
men  to  beliove  in  him  for  the  remission  of  their  sins,  that  thev 
might  receive  the  baptism  of  the  Holy  Ghost,  ver.  32 — .34. 
This  was  bearing  the  most  direct  witness  to  the  light,  which 
was  now  shining  in  x\\e  dark  wilderness  of  Judea,  and  from 
thence  shortly  to  be  diffused  over  the  whole  world. 

9.  Wliich  lighteth  every  man]  As  Christ  is  the  Spring  and 
Fountain  of  all  wisdom,  so  all  the  wisdom  that  is  in  man  comes 
from  him :  the  human  intellect  is  a  ray  frooi  his  brightness ;  ■ 
and  reason  itself  springs  from  this  Logos,  the  eternal  reason. 
Some  of  the  most  eminent  rabbins  understand  Isa.  Ix.  1.  Rise 
and  shine,  for  thy  light  is  tome,  of  the  Messiah,  who  was  to 
illuminate  Israel,  and  who,  they  believe,  was  referred  to  in 
that  word.  Gen.  i.  3.  And  God  said.  Let  there  be  light  ;  and 
there  was  light.  Let  a  Messiah  be  provided  -  nnd  a  Messiah 
was  accordingly  provided.     See  Schoettgen. 

That  cometh  into  the  world.]  Or,  coming  into  the  world— 
cpxojACvov  €ii  Tov  Kuaixof.  a  common  phrase  among  the  rabbins, 
to'express  every  human  being.  As  the  human  creature  sees 
the  light  of  the  world  as  soon  as  it  is  born,  from  which  it  had 
been  excluded  while  in  the  womb  of  its  parent:  in  like  man- 
ner, this  heavenly  light  shines  into  the  soul  of  every  man,  to 
convince  of  sin,  righteousness,  and  judgment:  and  it  is 
through  this  light,  which  no  man  brings  into  t.ie  world  with 
him,  but  which  Christ  mercifully  gives  to  him  or  his  coming 
into  it,  that  what  is  termed  conscience  among  men  n  produced. 
No  man  could  discern  good  from  evil,  were  it  not  fw  thisjight 
thus  supernaturally  and  graciously  restored.  There  \.'as  much 
li-'ht  in  the  law,  but  this  shone  only  upon  the  Jews,  but  the 
superior  light  ol  tlie  Gospel  is  to  be  dilTused  over  the  face  ot 
the  whole  earth. 

The  following  not  only  proves  what  is  asserted  m  this  vei-se, 
but  is  also  an  excellent  illustration  of  it. 

The  Gayatri,  or  holiest  verse  of  the  Vedas,  i.  e.  the  an- 
cient Hindoo  Scriptures.  .  .,,    n  J 

"Let  us  adore  tlie  supremacy  of  that  divine  Sun,  the  God- 
head  who  illuminates  all,  who  recreates  all,  from.whom  Ul 
proceed— to  whom  all  must  return;  whom  we  invoke  to  d.. 
„„„. .,.,Ac„.cir,nfl\naa  nriffht    in  our  Droercss  towaros  His 


rect  our  understandings  aright,  in  our  progress  i 

'' Thfancient  comment.  "  What  the  sun  and  light  are  to  tins 
visible  world,  that  are  the  supreme  good  and  truth  to  the  in- 
tellectual and  invisible  universe;  and  as  our  corporeal  eyes 
have  a  distinct  perception  of  objects  enlightened  by  the  s"n 
tills  our  souls  acquire  certain  knowledge  by  meditating  on 
he  li°  t  of  truth,  which  emanates  from  the  Being  of  beings^ 
//m/is  the  ight  by  which  alone  our  minds  can  be  directed  m  the 
m% lo  Wessedn  Jss.''  Sir  Wm.  Jones's  Works,  vol.  vi.  p.  41 7 
P  Sir  WniTam  observes,  that  the  original  word  Bhargas,which 
he  transla  es  GodApad  consists  of  three  consonants,  and  is 
derived  from  bha,  to  shine;  ram,  to  delight;  and  gam,  to 
^ow  --the  Being  who  is  the  fountain  of  light,  the  source  oj 


havniness,  and  the  all -pervading  energy. 

WHewas  in  the  world]  From  its  very  commencement- 
he  eoverned  the  universe-regulated  his  church-«ake  by  hi- 
moDhets-and  often,  as  the  angel  or  messenger  of  Jehovah, 
anneared  to  them  and  to  the  patriarchs. 

^^The  world  knew  him  not]  Kvrov  ovk  tyvo^did  r^otacknoxn. 
ledge  him:  for  the  Jewish  rulers  knev;  well  enough  that  he 


Christ^s  glory,  and  John 


CHAPTER  1. 


the  SaptLOs  tesllmonif. 


VIS,  (and  "we  beheld  his  gloiy.the  glory  as  of  the  only-begotten 
of 'the  Father,)  "  full  of  grace  and  truth. 

15  H  »  John  bare  witness  of  liiin,  *  and  cried,  saying,  This  was 
he  of  whom  I  spake,  ''He  that  cometh  after  me  is  preferred 
before  me :  >"  for  he  was  before  me. 

16  And  of  his  '  fulness  have  all  we  received,  and  grace  for 
grace. 

11  I>«  40  5  M»lt.  17.  2.  Ch.2.11  fcll  40.  8  P«.  1.17 -v  Col.l  .19.  &€.  3,  9.- 
w  Ver  3i>'Ch  3.32.*  5.33.— •  A.M  4010.A.  D  26.-X  Mui  3  11.  M»rk  1.7.  Luke 
?IS    V*r.37,30      Ch3.31.-yCh.  8.53.     Col.  1    17-iCh.3.  M.    Ephe».  l.G,  7,  S. 


17  For  "  the  law  was  given  by  Moses,  but  ^  grace  and  "^  truth 
came  by  Jesus  Christ. 

18  <l  No  man  hath  seen  God  at  any  time  ;  '  the  only-begotteu 
Son,  which  is  in  the  bosom  of  the  Father,  he  hath  declared 
him. 

19  u  And  this  is  f  the  record  of  John,  when  the  Jews  sent 
priests  and  Levites  from  Jerusalem  to  ask  him,  Who  art  thou  ( 

Col  1.  19.  &2.9,  10.-.  EX.SO  l,&c.  D.ul.  4.44  &5_1.  t,S3.  4  -b  Rom^3  24  t5.2I. 
fc  G  14  -c  Ch  8.9;  to  14  S.-d  Ex.33  ao.  Deul  4.12  MMc  11.27  L"''' 1022;  SM'^S" 
1  Ti.ii.l.lT.t6.1C.     I  Jolm4.12,a— e  Ver.14.    Ch. 3.16,18.     1  John  4.9.-f  Ch.5.  23. 


was  a  teacher  come  from  Rod  :  hut  they  did  not  choose  to  ac- 
knowledge him  as  such.  Men  love  the  world,  and  this  love 
hinders  them  from  knowing  hiin  who  made  it,  though  he 
made  it  only  to  make  himself  known.  Chr!  t,  by  whom  all 
things  were  made,  ver.  3.  and  by  whom  all  things  are  conti- 
nuillv  snpport.;d,  Col.  i.  16,  17.  Heb.  i.  3.  has  way  every  where, 
is  continually  manifesting  himself  by  his  providence,  and  by 
his  grace,  and  yet  the  foolish  heart  of  man  regardeth  it  not ! 
See  the  reason,  ch.  iii.  19. 

11.  He  came  unto  his  own]  Ta  ijic— to  those  of  his  own^a- 
mily,  city,  country  ;  and  his  own  people— ui  i6ioi—his  own 
citizens,  brethren,  subjects. 

The  Septuagint,  Josephus,  and  Arrtan,  use  these  words, 
TO  «5ia,  and  oi  iSiot,  in  tlie  different  senses  given  tliem  above. 

Received  him  nut.]  Would  not  acknowledge  him  as  the 
Messiah,  nor  believe  in  him  for  salvation. 

How  very  similar  to  this  are  the  words  of  Creeshna,  (an  in- 
carnation of  the  Supreme  Being,  according  to  the  theology  of 
Ihe  ancient  Hindoos.)  Addressing  one  of  his  disciples,  he 
says:  "The  foolish,  being  unacquainted  with  my  supreme 
and  divine  nature,  as  Lord  of  all  things,  despise  me  m  this 
human  form;  trusting  to  the  evil,  diabolic,  and  deceitful  prin- 
ciple within  them.  They  are  of  vain  hope,  of  vain  endea- 
vours, of  vain  wisdom,  and  void  of  reason ;  whilst  men  of 
great  minds,  trusting  to  their  divine  natures,  discover  that  / 
am  before  all  things,  and  incorruptible,  and  serve  me  with 
their  hearts  undiverted  by  other  beings."  See  Bhagvat 
Geeta,  p.  79.  .     , 

To  receive  Christ,  is  to  acknowledge  him  as  the  promised 
Messiah;  to  believe  in  him  as  the  victim  that  bears  away  the 
sin  of  the  world ;  to  obey  his  Gospel,  and  to  become  a  parta- 
ker of  his  holiness ;  without  which,  no  man,  on  the  gospel 
plan,  can  ever  see  God. 

12.  Gave  he  poirer]  Efoiio-iai',  privilege,  honour,  dignity, 
or  right.  He  who  is  made  a  child  of  God,  enjoys  the  greatest 
privilege  which  the  Divine  Being  can  confer  on  this  side  eter- 
nity. Those  who  accept  Jesus  Christ,  as  he  is  offered  to  them 
in  the  Gospel,  have,  through  his  blood,  a  right  to  this  sonship  ; 
for  by  that  sacrifice  this  blessing  was  purchased :  and  the  full- 
est promises  of  God  confirm  it  to  all  who  believe.  And  tliose 
who  are  engrafted  in  the  heavenly  family,  have  the  highest 
honour  and  dignity,  to  which  it  is  possible  for  a  human 
soul  to  arrive.  What  an  astonishing  thought  is  this  !  tlie  sin- 
ner, who  was  an  heir  to  all  God's  curses,  has,  through  the  sa- 
crifice of  Jesus,  a  claim  on  the  mercy  of  the  Most  High,  and  a 
right  to  be  saved !  Even  justice  itself,  on  the  ground  of  its 
own  l\oly  and  eternal  nature,  gives  salvation  to  the  vilest  who 
take  refuge  in  this  atonement;  for  justice  has  nothing  to  grant, 
or  heaven  to  give,  which  the  blood  of  the  Sou  of  God  has  not 
merited. 

13.  Which  were  born,  not  of  blood]  Who  were  regenerated, 
OVK  tf  attiarMv,  not  of  bloods^lhe  union  of  father  and  mo- 
ther, or  of  a  distinguished  or  illustrious  ancestry  ;  for  the  He- 
brew language  makes  use  of  Ihe  plural,  to  point  out  the  dig- 
nity or  excellence  of  a  thing:  and  probably  by  this  the  evan- 
gelist intended  to  show  his  countrymen,  that  having  Abraham 
and  Sarah  for  their  parents,  would  not  entitle  them  to  the 
blessings  of  the  New  Covenant;  as  no  man  could  lay  claim 
to  them,  but  in  consequence  of  being  born  of  God :  therefore, 
neither  Ihe  will  of  thejlesh— any  thing  that  the  corrupt  heart 
of  man  could  pui-pose  or  determine  in  its  own  behalf;  nor  the 
will  of  man — any  thing  that  another  may  be  disposed  to  do  in 
our  behalf,  can  avail  here  :  this  new  birth  must  come  through 
the  will  of  God — through  his  own  unlimited  power  and  bound- 
less mercy,  prescribing  salvation  by  Christ  Jesus  alone.  It 
has  been  already  observed,  that  the  Jews  required  circumci- 
sion, baptism,  and  sacrifice,  in  order  to  make  a  proselyte.  They 
allow  that  the  Israelites  had,  in  Egypt,  cast  off  circumcision, 
and  were,  consequently,  out  of  the  covenant :  but  at  length 
they  were  circumcised,  and  they  mingled  the  blood  of  circum- 
cision with  the  blood  of  the  paschal  lamb,  and  from  this  union 
of  bloods,  they  were  again  made  the  children  of  God.  See 
Lightfoot.  This  was  the  only  way  by  whicli  the  Jews  could 
be  made  the  sons  of  God ;  but  the  evangelist  shows  them,  that 
under  the  Gospel  dispensation,  no  person  could  become  a 
child  of  God,  hut  by  being  spiritually  regenerated. 

14.  And  the  Word  teas  made  fesh]  That  very  person  who 
Was  in  the  beginning — who  was  with  God — and  who  was  God, 
ver.  1.  in  the  fulness  of  time  became  flesh — became  incarna- 

'ted  by  the  power  of  the  Holy  Ghost,  in  the  womb  of  the  Vir- 
gin. Allowing  this  apostle  to  have  written  by  divine  inspira- 
tion, is  not  this  verse,  taken  in  connexion  with  verse  1.  an  ab- 
solute and  incontestable  proof  of  the  proper  and  eternal  God- 
head of  Christ  Jesus. 

And  dwelt  among  us]  Kat  taKr)V(i)aci'  ev  rjf/ii',  and  taberna- 
cled among  us.  The  human  nature  which  he  took  of  the 
Virgin,  being  as  the  ahrine,  house,  or  temple,  in  which  his  im- 


maculate Deity  condescended  to  dwell.  The  word  is  proba- 
bly an  allusion  to  the  Divine  Shecuinah  in  the  Jewish  temple : 
aiid  as  God  has  represented  the  whole  Gospel  dispensation  by 
the  types  and  ceremonies  of  the  Old  Covenant;  so  the  Shechi 
nah  in  the  tabernacle  and  tcmplo,  pointed  out  this  manifesta- 
tion of  (;od  in  the  tlesh.  The  word  is  thus  used  by  the  Jew- 
ish writers :  it  signifies  with  them  a  manifestation  of  the  Di- 
vine Shechinah 

The  original  v,-ord  o^kvvow,  from  (TKta,  a  shadow,  signifies,  I. 
To  build  a  booth,  tent,  or  temporary  hut,  for  present  shelter 
or  convenience,  and  does  not  properly  signify  a  lasting  habi- 
tation or  dwelling-place  ;  and  therefore  fitly  applied  to  the  hu- 
man nature  of  Christ,  which,  like  the  tabernacle  of  old,  was 
to  be  here,  only  for  a  temporary  residence  for  the  eternal 
Divinity.  2.  K  signifies  to  erect  such  a  building  as  was  used 
on  festival  occasions,  when  a  man  invited  and  enjoyed  the 
company  of  his  friends.  To  this  meaning  of  the  word,  which 
Is  a  conimon  one  in  the  best  Greek  writers,  the  evangelist 
might  allude,  to  point  out  Christ's  associating  his  disciples 
with  himself;  living,  conversing,  eating,  and  drinking  with 
them :  so  that  while  they  had  the  fullest  proof  of  his  divi- 
nity,hy  Xhe  miracles  wliich  he  wrought ;  they  had  the  clear- 
est evidence  of  his  humanity,  by  his  tabernacling  among,  eat- 
ing, drinking,  and  conversing  with  them.  Concerning  the  vari 
ous  acceptatior.s  of  the  verb  aKt]vo(j),  see  Raphelius  on  this  verse. 
The  doctrine  of  vicarious  sacrifice,  and  the  incarnation  ol 
the  Deity,  have  prevailed  among  the  most  ancient  nations  in 
the  world,  and  even  among  those  which  were  not  favoureu 
with  the  letter  of  divine  revelation.  The  Hindoos  believe  that 
their  god  has  I'lready  become  incarnate,  not  less  than  »i!;ie 
times,  to  save  l  le  wretched  race  of  man. 

On  this  subj''Ct,  Creeshna,  an  incarnation  of  the  Supreme 
God,  according  'o  the  Hindoo  Theology,  is  represented  in  the 
Bhagvat  Geeta,  as  thus  addressing  one  of  his  disciples  :  "Al- 
though I  am  not  in  my  nature  subject  to  birth  or  decay,  and 
am  the  Lord  of  all  created  beings  ;  yet  having  command  over 
my  own  natui ;,  I  am  made  evident  by  my  own  power  :  and 
as  often  as  ther,-;  is  a  decline  of  virtue,  and  an  insurrection  of 
'vice  and  injustice  in  the  world,  I  make  myself  evident ;  and 
thus  I  appear  from  age  to  age,  for  the  preservation  of  the  just, 
the  destructio..  of  the  wicked,  and  the  establishment  of  vir- 
tue."    Geeta,  p.  51,  52. 

The  fullowiiig  piece,  already  mentioned  Luke  i.  C8.  transla- 
ted from  the  ijanscreet,  found  on  a  stone,  in  a  cave  near  the 
ancient  city  of  Gya,  in  the  East  Indies,  is  the  most  astonish- 
ing and  important  of  any  thing  found,  out  of  the  compass  ol 
the  Sacred  W.itings,  and  a  proper  illustration  of  this  text. 

"The  Deity,  who  is  the  Lord,  the  possessor  of  all,  appeared 
in  this  ocean  of  natural  beings,  at  the  beginning  of  the  Kalee 
Yooe,  (the  age  of  contention  and  baseness.)  He  who  is  omni- 
present, and  cvsrlaslingly  to  be  contemplated,  the  Supreme 
Being,  the  Ett 'nal  One,  the  Divinity  worthy  to  be  adored — 
APPEARED  hen:,  with  a  portion  of  his  divine  natcke.  Reve- 
rence be  unto  ihee  in  the  form  of  °-  Bood-dha !  Reverence 
be  unto  the  Lord  of  the  earth !  Reverence  be  unto  thee,  an 
INCARNATir^X  of  the  Deity,  and  the  Eternal  One  !  Reve- 
rence be  unto  Ihce,  O  GOD  !  in  the  form  of  the  God  of  Mercy  ! 
the  dispellcr  of  pain  and  trouble,  the  lx)rd  of  all  things,  the 
Deity  who  overcometh  the  sins  of  the  Kalee  Yoog,  the  guar- 
dian of  the  uni .  eree,  the  emblem  of  mercy  towards  those  who 
serve  thee  !  i>  O^M!  the  possessor  of  all  things,  in  VITAL 
FORM  !  Thou  f  1 1  "^Brahma,  d  Veeshnoo,  and  '  Mahesa  !  Thou 
art  Lord  of  tV<^  universe!  Thou  art  under  the  form  of  all 
things,  nioveab'eand  immoveable,  the  possessor  of  the  whole! 
And  thus  I  adon-  thee !  Reverence  be  unto  the  BESTOWER 
of  SALVATIO.V,  and  the  ruler  of  the  faculties  I  Reverence 
be  imto  thee,  the  DESTROYER  of  the  EVIL  SPIRIT !  O 
Damordara,'  show  me  favour!  I  adore  thee  who  art  cele- 
brated by  a  thousand  names,  and  under  various  forms,  in  the 
shape  of  Bood-dha,  the  God  of  Mercy !  Be  propitious,  O  most 
High  God !"     Asiatic  Researches,  vol.  i.  p.  284,  285. 


»  Bood-dha.  The  name  of  the  Deity,  as  author  of  happiness. 

t  O'M.  A  mystic  emblem  of  the  Deity,  forbidden  to  be 
pronounced  but  in  silence.  It  is  a  syllable  formed  of  the 
Sanscreet  letters,  a,  b  b,  which  in  composition  coalesce,  and 
make  0,  and  the  nasal  consonant  m.  The  first  letter  stands 
for  the  Creator,  the  second  for  the  Preserver,  and  the  third 
for  the  Destroyer.  It  is  the  same  among  the  Hindoos  as 
nini  Ye/ioro/j  is  among  the  Hebrews. 

°  Brahma,  the  Deity  in  liis  creative  quality. 

i  Veeshnoo,  he  who  Jilleth  all  space,  the  Deity  in  hia  pre- 
serving quality, 

'Mahesa,  the  Deity  in  his  destroying  quality. 

This  is  properly  the  Hindoo  Trinity  :  for  these  three  names 
belong  to  the  sn.vieGod.     See  the  notes  to  the  Bhagvat  Geeta. 

{ Damordara,  or  Darmadive,  the  Indian  God  of  Virtue. 
251 


.John^s  testimony  to 


ST.  JOHN. 


the  priests  and  Levites. 


20  And  s  he  confessed,  and  denied  not;  but  confessed,  I  am 
not  the  Christ. 

21  And  they  asked  him,  VPnai  then  1  Art  thou  h  Elias  7  And 
he  saith,  I  am  not.  Art  thou  i  that  k  prophet?  And  he  answer- 
ed, No. 

g  Lute  3.  ir>.     Chapter  3.  OS.  Acts  13.  SP.-h  Mai.  4.  D.  ^.^^tlhc^v  17.  10.— i  Deut. 


M'e  beheld  his  glory]  Tliis  refers  to  the  traiisfigunLtion,  at 
which  .7ohn  was  present,  in  company  with  Peter  and  James. 

The  glory  as  of  the  onlybegoUeii]  Tliat  is,  such  a  glory  as 
became,  or  was  proper  to  the  ;-'on  of  God  ;  for  thus  the  parti- 
cle (Of  should  be  here  understood.  There  is  also  here  an  al- 
lusion to  tiie  m mifeslitions  of  God  above  tiie  ark  in  111?  ta- 
bernacle: see  Exod.  xxv.  22.  Numb.  vii.  69.  and  this  conr.ects 
it.solf  with  the  first  clause,  he  tabernacled,  nr  fixed  his  tent, 
among  im.  While  God  dwelt  in  iho  tal)Prna'cle  among  the 
Jews,  the  priests  saw  his  glory  ;  a  a  J  while.lesiis  dwelt  atpong 
men,  his  glory  was  manifested  in  his  gracious  words  and  mi- 
raculous acts. 

The  only-begotten  of  the  Father]  That  is,  the  only  persim 
born  of  a  woman,  whose  human  nature  never  came  by  the 
ordinary  way  of  generation ;  it  being  a  mere  creation  i.j  the 
womb  of  the  Virghi,  by  the  energy  of  I  he  Holy  Gho.?t. 

Full  of  grace  and  truth]  Full  of  favour,  kindness  and  mercy 
to  men  ;  teaching  the  way  to  the  kingdom  of  God,  with  all  the 
simplicity,  plainness,  dignity,  and  energy  ot  truth. 

15.  Of  him]  The  glorious  personnge  before-mentioned : 
John  the  Baptist,  whose  history  was  well  known  to  llie  per- 
sons to  whom  this  Gospel  came  in  the  beginning,  bare  wit- 
ness:  and  he  cried,  being  deeply  convinced  of  the  importance 
and  truth  of  the  subject,  he  delivered  his  testimony  with  the 
utmost  zeal  and  earnestness,  saying,  7'his  is  lie  of  irhom  I 
spake,  He  that  cometh  after  me— for  I  am  no  other  than  tlic 
voice  of  the  crier  in  the  wilderness,  Isa.  xl.  3.  the  foreriuiuer 
of  tlie  Messiah. 

Was  before  vie']  Ppeaking  by  the  prophets,  and  warning 
)[our  fathers  to  repent  and  retuin  to  God,  as  I  now  warn  -ju  : 
for  he  was  before  me — he  was  from  eternity,  and  from  liim  I 
have  derived  both  my  being  and  my  ministrii. 

IG.  This  verse  should  be  put  in  the  ])lace  of  the  ff tenth, 
and  the  fifteenth  inserted  between  the  ISth  and  19th,  wliich 
appears  to  be  its  proper  place :  thus  John's  testimony  is  i)ro- 
perly  connected. 

And  of  his  fulness]  Of  the  plenitude  of  his  grace  and  vievry, 
by  which  he  made  an  atonement  for  sin  ;  and  of  the  plenitude 
of  his  ipisdnm  and  trtith,  by  which  the  mysteries  of  heaven 
have  been  revealed,  and  tlie  science  of  eternal  truth  taught, 
we  have  all  received.  All  we  apostles  have  received  g.-ore 
or  mercy  to  pai-don  our  sins,  and  trvlh  to  enable  u.^  so  to  ii^rite 
and  sper//f  concerning  these  things,  that  those  who  attend  to 
our  testimony  shall  be  unerringly  directed  in  the  way  of  sal- 
vation ;  and  with  us  continue  to  receive  grace  upon  grace, 
one  blessing  after  another,  till  they  are  filled  with  all  thr;  ful- 
ness of  God.  I  believe  the  above  to  be  the  meaning  of  the 
evangelist,  and  think  it  imjjroper  to  distract  the  mind  of  the 
reader  with  the  various  translations  and  definitions,  \-\ich 
have  been  given  of  the  phrase,  grace  for  grace.  It  is  only  \;e- 
cessary  to  add,  that  .lohn  seems  here  to  refer  to  the  GospM  as 
succeeding  the  Law ;  the  Law  was  certainly  a  dispensation 
both  of  grace  and  truth;  for  it  pointed  out  the  gracious  de- 
sign of  God  to  sive  inen  by  Christ  Jesus  ;  and  it  was  at  'oa;t 
a  most  expressive  and  well-defined  shadom  of  good  tilings  to 
come  :  but  tite  Gospel  which  had  nowtaken  place,  introduced 
that  plenitude  of  f!;aceand  truth  to  the  tcho'e  icorld,  \v  lich 
the  Law  had  only  sbadoiced.  forth  to  the  Jeicisli.  people,  and 
which  tlicy  imagined  should  have  been  restrained  to  the.n- 
selves  alone.  In  the  most  gracious  economy  of  God,  onf  dis- 
pensation of  mercy  and  truth  is  designed  to  make  way  for, 
and  to  be  followed  by  another  and  a  greater :  thus  the  Law 
succeeded  the  patriarchal  dispensation,  and  the  Gospt)  the 
Law:  more  and  moreof  the  plenitude  ofthe  grace  of  theiJo.s- 
•pe!  becomes  dally  manifest  to  tlie  genuine  followers  of  Clnist : 
and  to  those  who  are  faitliful  unto  death,  a  heaven  full  of 
eternal  gl.iry  will  soon  succeed  to  the  grace  of  the  Goi<peI.  fV) 
illustrate  this  point  more  fully,  the  following  passage  in  Phito 
the  Jew  has  been  adduced:  "God  is  always  sparing  of  ;iis 
first  blessings  or  graces,  iirpunai  x"P^'^"0  <i"'l  afterwarilg 
gives  other  graces  vpon  them,  (ai'i'  ckcivmi/)  and  a  third  sort 
upon  the  second,  and  always  new  ones  upon  old  ones,  souie- 
times  of  a  difi'erent  kind,  and  at  other  times  of  the  same  so;  t." 
Vol.  i.  p.  254.  ed.  Mang.  In  the  above  passage  the  preposition 
avTi,  for,  iussed  thrice  in  the  sense  of  ckc,  -upon.  To  confirm 
the  ah')ve  interpretation,  Bp.  Pcarco  produces  the  follo\.-ing 
quotations  :  Ecclus.  xxvi.  15.  Xaoi?  mi  ,x^/;iti  yvvn  aiayvvrifnt 
— A  modest  vioman  is  a  grace  upon  a  grace,  i.  e.  a  d-i'ible 
grace  or  blessing.  Euripides  uses  Ihe  very  same  plirase  with 
John,  where  he  makes  Theoclymenas  say  to  I/e'ena,  Xa/i:s 
avTi  xaptriif  cX^sro,  May  grace  upon  grace  come  to  you  /  'le- 
Isn.  V.  12.")0.  ed.  Barn. 

17.  77(6  latB  was  given  by  Moses]  Moses  j'eceived  ths  Law 
from  God,  and  through  him  it  was  given  to  the  Jews,  -  cts 
vii.  33. 

But  grace  and  truth]  Which  he  had  already  mentio'ied, 
and  which  were  to  be  the  suliject  of  the  hook  which  he  was 
nojv  writing,  came  to  all  man  Kind  through  .fesiis  Christ,  v  ho 
» the  mediator  of  the  New  Covenant,  as  Moses  was  of  the 
Old :  Ileb.  viii.  6.  ix.  15.  Gal.  iii.  19.  See  a  fine  discom-sc  on 
252 


22  Then  said  they  unto  him.  Who  art  thou  1  that  we  may  give 
an  answer  to  them  that  sent  us.  What  snyest  thou  of  thyself  1 

23  '  He  said,  I  am  the  voice  of  one  crying  in  the  wilderness, 
Make  straight  the  way  of  the  Lord,  as  ""said  the  propliet  Esaias. 

24  And  they  which  were  sent  were  of  the  Pliariseos. 

1.  3.  Luke  3.  4.     Chay.lci  3.  33.— 


this  text  by  Mr.  Claude,  "  Essay  on  the  Composition  of  a  Ser 
mon,"  vol.  1.  p.  119,  &c.  edit.  Load.  178S. 

The  Law  of  Moses,  however  excellent  in  itself,  was  little  in 
comparison  of  the  Gospel  :  as  it  proceeded  from  the  justice 
and  holiness  of  God,  and  was  intended  to  convict  men  of  sin, 
that  the  way  of  the  Go.sp"!  might  be  the  better  prepared,  it 
was  a  law  of  r/g- )M7-,  coiidtrnnation,  snd  death  ;  Rom.  iv.  15. 
2  Cor.  iii.  7,  S.  -It  was  a  law  of  s/iadojcs,  types,  and  figures  ; 
Ileb.  X.  1.  and  incapable  of  expiating  sin  by  iLs  sacrifices: 
Ro!n.  viii.  3.  Heb.  vii.  18,  19.  x.  1,  11.  DutCliristhas  brought 
that  grace  which  is  opposed  to  condemnation  :  Rom.  v.   15, 

20,  21.  viii.  1.  Gal.  iii.  10.  and  he  is  hhnself  the  spirit  andsu6- 
stance  of  all  those  shadows:  Col.  ii.  19.  Heb.  x.  1. 

Jesus  Christ]  Jest'S  l/ie  Christ,  the  Messiah,  or  anointed 
Prophet,  Priest,  and  King,  sent  from  heaven.  To  wliat  has 
already  been  said  on  the  im))ovtaut  name  Jesus,  (see  Matt.  i. 

21.  and  the  places  there  referred  to)  I  shall  add  the  following 
e.xplamtion,  chiefly  taken  from  Professor  Schultenx,  who  has 
given  a  better  view  ofthe  frfeai  meaning  ofthe  root  J,'!ri!/as/ji, 
llian  any  other  divine  or  critic. 

He  observes,  that  this  root  in  its  true  force,  meaning,  and 
miijesfy,  both  in  Hebrew  and  Arabic,  includes  the  ideas  of 
amplitude,  expansion,  and  space,  ami  should  be  translated, 
he  teas  spacious — open — ample  :  and  particularly,  he  possess- 
ed a  spacious  or  extensive  degree  or  rank.  And  is  applied, 
1.  To  a  person  possessing  abundance  of  riches.  2.  To  one  pos- 
seFsing  abundant  power.  3.  To  one  possessing  abundant  or 
extensive  knowledge.  4.  To  one  possessing  abundance  of 
happiness,  beatitude,  and  glory.  Ilence  we  may  learn  the 
true  meaning  of  Zech.  ix.  9.  Rejoice  greatly,  O  daughter  of 
Zion — behold,  thy  king  cometh  unto  thee,  he  is  just,  and  ha- 
ving salvation:  pv^'in— he  is  possessed  of  all  power  to  en- 
rich,  strengthen,  teach,  enlarge,  and  raise  to  glory  and  happi. 
7tess,  them  who  trust  in  him.  i\lan  by  nature  is  in  want  and 
poverty  ,•'  in  abject iiess  and  ireakness  ;  in  darkness  and  igno- 
rance ;  in  straits  and  captivity  ;  in  roretchedness  and  in- 
famy.  His  Redeemer  is  called  nv'-'tt'i  JESUS— he  who  looses, 
enlarges,  and  endows  with  salvation.  1.  He  enriches  man'ss 
poverty  :  2.  Strengthens  his  weakness:  3.  Teaches  his  igno- 
rance :  4.  Brings  him  out  of  straits  and  difficulties:  and 
5.  Raises  him  to  happiness,  beatitude,  and  glory.  And  tho 
aggregate  of  these  is  salvation.  Hence  that  saying.  His  name 
shall  be  called  Jesus  :  for  he  shall  save  his  peoplefrom  tlieir 
sins.     See  Schultens  Origines  IlebrfetTe,  p.  15. 

IS.  No  man  hatli  seen  God  at  any  time]  Moses  and  others 
heardXrs  voice,  and  sate  the  cloud  and  the  fire,  which  were 
the  symbols  of  his  presenile  :  but  such  a  manifestation  of  God 
as  had  nowtaken  place  in  the  person  of  .lesus  Christ,  had  ne- 
ver before  been  exhibited  to  the  world.  It  is  likely  that  the 
word  seen  here,  is  put  for  knoicn,  as  in  chap.  iii.  32.  1  .John 
iii.  2,  G.  and  3d  Epist.  ver.  11.  and. this  sense  the  latter  clause 
of  tlie  verse  seems  to  require: — No  man,  how  highly  soever 
favoured,  hath  fully  knoiun  God  at  any  time,  in  any  nation 
or  age;  the  only-hcgotten  Son,  (see  on  ver.  14.)  U'ho  is  in  the 
bosom  of  the  Father,  who  was  intimately  acquainted  with  all 
the  counsels  of  tlie  Most  High,  He  hath  declared  him,  tfjij-jjtra- 
TO,  hath  announced  the  divine  oracles  unio  men  j  for  in  this 
sense  the  word  is  used  by  the  best  Greek  writers.  See  Kypke 
in  loco. 

Lying  in  the  bosom,  is  spoken  of  in  reference  to  the  Asiatic 
custom  of  reclining  while  at  meals ;  the  person  who  was  next 
the  otlier,  was  said  to  lie  in  his  bosom ;  and  he  who  had  this 
place  in  refere:ice  to  the  master  of  the  feast,  was  supposed  to 
share  his  peculiar  regards,  and  to  be  in  a  slate  of  tho  utmost 
favour  and  intimacy  with  him. 

19.  And  this  is  the  record  of  John]  He  persisted  in  this  asser- 
tion, testifj-iiigto  the  Jews  that  this  Jesus  was  the  Christ. 

20.  He  confessed,  and  denied  not;  but  confessed]  A  com- 
mon mode  of  Jewish  phraseology,  .lohn  renounces  himself, 
that  Jesus  may  be  all  in  all.  Though  God  had  highly  honoured 
hiin,  and  favoured  him  with  peculiar  inlluence  in  the  di.s- 
charge  of  his  work,  yet  he  considered  he  had  nolliing  but 
what  he  had  received,  and  therefore  giving  all  praise  to  his 
b^ujfactor,  takes  care  to  direct  the  attention  of  the  people  to 
liim  alone,  from  whom  he  had  received  his  mercies.  He  who 
makes  use  of  God's  gifts  to  feed  and  strengthen  his  pride  and 
vaiiily,  will  be  sure  to  be  stripped  of  the  goods  wherein  he 
trn!^■t;s  and  fall  down  into  the  condemnation  ofthe  devil.  We 
have  nothing  but  what  we  have  received  ;  we  deserve  nothing 
of  what  we  possess  ;  and  it  is  only  Gods  infinite  mercy  which 
keeps  us  in  the  possession  of  the  blessings  which  we  now  en- 
jov. 

21.  Art  thou,  Elias?]  The  scribes  themselves  had  taught, 
that  Elijah  was  to  come  before  the  Messiah.  See  Matt.  xvii. 
10.  and  this  belief  of  theirs  they  supported  by  a  literal  con- 
stnictionof  Mai.  iv.  5. 

Art  thou  that  prophet  ?]  The  prophet  spoken  of  by  Moses, 
Deul.  xviii.  l-'j,  18.  This  text  they  had  also  misunderetood : 
for  tlie  prophet  or  teacher  promised  hy  Moses,  was  no  other 
than  the  Messiah  himself,    See  Acts  iii.  22.    But  the  Jovvs  had 


John  denies  that  he  is  the 


CHAPTEIl  I. 


Messiah,  and  announces  Jesus 


25  Ami  they  asked  him,  and  said  unto  hmi,  Why  baptizest 
Uioii  then,  if  tliou  be  not  that  (.'livist,  nor  E'ias,  neither  that 
prophet  1 

l6  John  answered  thein,  saying,  "I  baptize  with  water:  "but 
there  ^taiidetli  o:ie  a  iiong  yon,  wlwin  ye  know  not ; 

27  PJfe  it  is,  who  coning  after  me  is  preferred  before  mo, 
whose  shoe's  lat^^het  1  am  not  worlliy  to  unloose. 

2.S  These  things  were  done  i  in  Bethabara  beyond  Jordan, 
where  John  was  baptizing. 

29  II  Tlie  next  day  .lolin'seeth  Jesus  coming  unto  htrn,  and 
saith,  Kehold,  ■■  the  Lamb  of  God,  •  whie.li '  tuSeth  away  the 
sin  of  tlie  world. 

30  "  Tills  is  he  of  whom  I  said,  After  mecomcth  a  man  which 
is  preferred  befoie  me :  for  he  was  before  me. 

31  And  I  knew  him  not:  but  that  he  should  be  made  mani- 
fest to  Israel,  v  tliereforc  am  I  come  baptizing  with  water. 

n  Mnll  3.  H.-o  M.1I  3.  l.-p  Vcr  IS.SI.  Acia  10  4  -^  Judges  TSt.  Ch.  1040  — 
rF.xral.  12  3,  IsoM  7  Ver.3t;.  Avs<.'-3.  I  P»l  1.10.  liov.  5  C,&c.-s  !».»..'.!.  II 
ICor. 1.-1.3.  Gal. 1.4.  lie:.  i.:.l  4;  a  17.  Ji  ;i.a  1  Pel.  2.24. &  3. 13.    1  .fohii  2.2.^3..-.  & 

a  tradition  that  Jeremiah  was  to  return  to  life,  and  restore  the 
pot  of  manna,  the  ai  1:  of  the  covenant,  &c.  which  he  had  hid 
den,  that  the  Eabylonians  might  not  g'-t  them.  Besides  thip. 
they  had  a  general  expectation  that  all  tiiC  prophets  should 
come  to  life  in  the  days  of  the  Me.=;siah. 

I  am  not.]  I  am  not  the  propliet  which  »/oi.'  expect,  nor  EH- 
jail :  though  he  was  the  Elijah  that  7ras  to  come  ;  for  in  the 
spirit  and  power  of  that  eminent  prophet  he  came,  proclaifu- 
ing  the  necessity  of  reformation  iu  Isj-ael.  See  Matt.  xi.  14. 
xvii.  10—13, 

22.  'Iliat  tee  may  give  an  atisteer  to  them  that  sent  7/sl 
These  Pharisees  were  probably  a  di-pntatiou  from  the  grand 
sanhedrim  ;  the  members  of  wliich  hearing  of  the  success  of 
the  Baptist's  preaching,  were  puzzled  to  know  what  to  make 
of  hiui  :  and  seriously  desired  to  hear  from  liirasc-lf,  what  he 
professed  to  be. 

23.  /am  the  voice  of  one  crying]  See  the  notes  on  Matt.  iii. 
3.  iMark  i.  4,  5. 

2.5.  Wliy  /laptizest  Ihou  then  7]  Baptism  was  a  vei'y  common 
ceremony  among  the  Jews,  yvhn  never  received  a  proselyte 
into  the  full  enjoyment  of  a  Jew's  privileges,  till  he  was  both 
baptized  and  circumcised.  But  sucli  baptisms  were  never 
performed  except  by  an  ordinance  of  the  sauliedrim,  or  in  the 
presence  of  three  magistrates:  besides;,  they  never  bnpiized 
any  Jeic  or  Jen-ess,  nor  even  those  who  v.e.-e  the  children  of 
their  proselytes ;  for  as  all  these  were  considered  as  born  in 
the  Covenant,  they  had  no  need  of  baptism,  which  was  used 
only  as  au  iutniductory  rite.  Now,  as  Jo!:n  had,  in  this  re- 
spect, altered  the  common  custom  so  very  essentially,  admit- 
ting to  his  baptism  the  Je»r.9  in  general ;  the  sanhedrim  took  it 
for  granted,  that  no  man  had  authority  to  make  sueh  changes, 
unless  especially  commissioned  from  on  hisli;  and  tliat  only 
the  prophet,  or  Elijah,  or  the  ISJessiah  liiin-'^elf,  could  have  au- 
thority to  act  as  John  did.  See  tlie  ol>servatioiis  at  the  conclu- 
sion of  Mark. 

26.  I  baptize  with  water]  See  on  Mark  i.  8.  I  use  the  com- 
mon form,  though  I  direct  the  baptized  to  a  different  end,  viz. 
that  they  shall  repent  of  tiieir  sins,  and  believe  in  the  Mes- 
siah. 

I'here  standeth  one  amcvg  you]  That  is,  tlie  person  whose 
forenmner  I  am,  is  now  diceUiug  in  the  land  o/'  Judea,  and 
will  sliortly  make  his  appearance  among  you.  Christ  was  not 
present  when  .John  spoke  thus,  as  may  be  seen  from  ver.  29. 

27.  Is  preferred  he/ore  me]  Of  ciivotaOcv  /lov  ycyovci;  who 
tcashefore  me.  This  clause  is  wanlii'ig  in  BC'I,.,  fmir  others, 
the  Coptic,  jElhiopic,  Slavonic,  and  two  cojiies  of  the  Itala  ; 
and  in  some  of  the  primitive  Fathers.  Orieshnch  has  left  it 
out  of  the  text.  It  is  likely  that  is  was  omitted  by  the  above, 
because  it  was  found  in  verses  li>.  and  'M).  At  the  end  of  this 
verse,  EG.  and  ten  others,  with  some  copies  of  the  SUironic, 
add,  ffe  shall  baptize  you  with  the  ITnhj  Ghost  and  with  fire. 

28.  Thcae  thing.i  were  done  in  Bclhahaiu]  It  is  very  proba- 
ble that  the  word  Bethany  should  be  inserted  here  instead  of 
Belhabara.  This  reading  in  Ihe.indgment  of  the  best  critics, 
is  tlie  genuine  one.  The  following  are  the  authorities,  by 
which  it  is  supnorled  ;  ABCl'XJHI.MSX.  BV.  of  Malthai,  up- 
wards of  a  hundred  othei-s,  Syriac,  Armenian,  Persic,  Cop- 
tic, Slavonic,  Vulgate.  Saxun,  and  all  the  Itala,  with  some  of 
the  most  eminent  of  the  primitive  Fathers,  before  the  tiife  of 
Origen,  who  is  supposed  to  liave  first  changed  the  reading. 
Belhabara  signifies  literally,  the  house  of  passage  ;  and  is 
thought  to  be  the  place  where  the  Israelites  passed  the  river 
Jordan,  under  Joshua.  There  was  a  place  called  Bethany 
about  two  miles  from  Jerusalem,  at  the  foot  of  the  mount  of 
Olives.  But  there  was  another  of  the  same  name,  beyond  Jor- 
dan, in  the  tribe  of  Reuben.  It  was  jirobably  of  this  that  the 
evangelist  speaks  ;  and  Origen,  not  knowing  of  this  second 
Bethany,  alter.-'d  the  reading  to  Belhabara.  t'ee  Fosenmnller. 

29.  The  next  day]  The  day  after  that  on  which  the  Jews 
^had  been  with  John,  ver.  19. 

Behold  the  Lamb  of  God,  <tc.]  This  was  said  in  allusion  to 
what  was  spoken  Isa.  liii.  7.  Jesus  was  the  true  Lamb  or  Sac- 
rifice required  and  appointed  by  God,  of  which  tliose  ofleied 
daily  \n  the  tabernacle  and  temple,  Exod.  xxix.  3S,  39.  and 
especially  the  pasdtal  lamb,  weie  only  the  types  and  repre- 
sentatives. See  Euod.  xii.  4,  5.  1  Cor.  v.  7.  'The  continual 
morning  and  evening  sacrifice  of  a  Iamb  under  the  Jewish 
law,  was  intended  to  point  out  {hecontinual  efficacy  of  the 


32  w  Aad  John  bare  record,  saying,  I  saw  the  Spirit  descend- 
ing  -.rom  heaven  like  a  dove,  and  it  abode  upon  him. 

33  And  I  knew  him  not-  but  he  tliatsent  ii.e  to  baptize  with 
w-iter,  the  sime  said  unto  me,  Lpon  whom  thou  siialt  see  tho 
tpiiit  descending,  and  rcraainiiig  on  him,  ^tlie  uame  is  he 
which  baptizeth  with  the  Holy  Ghost. 

34  And  1  saw,  and  bare  record  that  this  is  the  ?on  of  God. 
:i."i  ■;:  Again,  tiie  next  day  after,  Ju'ui  stood,  and  two  of  hia  dig. 

ciples ; 

36  And  looking  upon  Jestis  as  he  flralted,  he  saith,  ^  Behold 
the  J^nbof  God! 

3;  ...nd  the  two  disciples  heard  Uim  speak,  and  they  followed 
Je.sus. 

35  'ihen  Jesus  turned,  and  saw  them  following,  and  saith 
uiit.  t:»cm.  What  seek. ye  \  They  said  unto  him.  Rabbi,  (which 
is  tj  .say,  being  interpreted.  Master,)  where  ^dwellest  thouf 

4.P.  Fe/.1.5.— I  O1-,  beareili.-u  Vct.  16  ?7.-v.Mal  3  1.  Matl.J  (1  1  iikc  I  17 
H  77<i-.  I  3,4.— w  .Man.  J.l'i:  Murk  1.10.  Luke  3.  i:?.  Ch.3.i;,-x  Mai.3.1l.  Aels 
1  -5  to  .  I.t  10.41.  &  10.  6.-y  Ver.  3-x  Or,  abidesl.  , 


b!.jc  ;  of  atonement :  for  even  at  the  throne  of  God,  Jesus  Christ 
is  ever  represented  as  a  Iamb  ncwiy  slain.  Rev.  v.  6.  But  John, 
pointing  to  Christ,  calls  liiin  em/jhatically  the  lamb  of  God 
— ai!  the  'ambs  which  had  been  hitherto  oilered,  had  been 
furnished  by  men. :  this  was  provided  by  GOD,  as  the  only  suf- 
ficient and  available  sacrifice  for  the  sin  of  the  world.  In  three 
e£S';ntial  respects,  this  Iamb  diflered  from  those  by  which  it 
wa-;  represented.  1st.  It  was  the  Lamb  of  God  :  the  most  ex- 
cellertt,  and  most  available.  2d.  It  made  an  atonement  for  sin  : 
it  cf  iTied  sin  away  in  reality,  the  otliers  only  representa- 
tive V-  "d.  It  carried  away  the  sin  of  the  world;  whereas 
the  ther  was  ofTered  only  in  behalf  of  the  Jeicish  people  :  in 
Yv  nt  Rnieni,  fol.  30.  it  is  said,  "  Tho  Messiah  shall  bear  the 
siiu!  i  the  Israel ites."  But  this  salvation  was  now  to  be  ex- 
tended to  the  whole  world. 

31  And  I  knew  him  not,  &c.]  John  did  not  know  our  Lord 
per  SI.  tally,  and  perhaps  had  never  seen  him  at  the  time  ha 
spok»  the  words  in  ver.  15.  Nor  is  it  any  wonilrr  that  the 
Bpp'  -t  should  have  been  unacquainted  with  Christ,  as  he  had 
sper  •  thirty  years  in  the  hill  country  of  Hebron,  and  our  Lord 
rema  ned  in  a  state  of  great  privacy  in  the  obscure  city  of 
Na>    ■elh,  in  tlie  extreme  borders  of  Galilee. 

£»('.  that  he  should  be  made  manifest  to  Israel]  One  design 
of  my  'jublicly  baptizing  was,  that  he,  coming  to  my  haptis'in, 
shoK.d  be  shov.'n  to  be  what  lie  is,  by  some  exirordinary  sign 
froPi  .heaven. 

32.  /  saw  the  Spirit  descending,  &c.j  See  the  notes  on 
Mati.  .ii.  16,  17. 

3?.  I/e  that  sent  me—said  unto  one]  From  this  wo  may 
clearly  perceive,  that  John  had  a  most  intimate  acqiiaintarirc 
with  tlie  Divine  Being;  and  received  not  only  his  call  and 
mission  at  fii-st,  but  every  subsequent  direction,  bv  immediate, 
unetjt/irocal  inspiratiin.  Who  is  fit  to  proclaim  iesus,  but  hu 
wlio  has  continual  intercourse  with  God  !  who  is  constantly 
receiving  liglit  and  life  from  Christ  their  fountain ;  who  bears 
a  St'  ady,  uniform  testimony  to  Jesus,  even  in  the  p -eseuce  of 
his  enemies  ;  and  who  at  all  times  abases  himself,  that  .lesus 
alone  may  be  magnified.  lieformatiun  of  manners,  and  sat- 
ration  of  souls,  will' accompany  such  a  person's  labours 
whituersoever  he  gocth. 

35.  7'he  iieit  day]  Afterthat  mentioned  ver.  29. 

Two  of  his  disciples]  One  of  them  was  Andrew,  verse  40. 
and  it  is  veiy  likely,  thnt  John  himself  was  the  other;  in  every 
thing  in  which  he  might  receive  honour,  he  studiously  endea- 
voiu-s  to  conceal  his  own  name. 

36.  And  locking  upon  Jesus]  Attentively  behohlim,  cfiffXr- 
»//.if,  f/om  £!'.  into,  ai.d  liXento,  to  look— lo  view  with  steadfast- 
ness and  attention.  He  who  desires  to  discover  the  gluriea 
and  excellencies  of  this  lamb  of  God,  must  thus  look  on  him. 
At  fir.-t  sight,  he  appeal's  only  as  a  man  among  men,  and  as 
dying  in  testimony  to  the  truth,  as  many  others  have  died.  But 
on  a  more  attentive  consideiation,  he  appears  to  be  no  lesa 
than  G.id  manifest  in  the  llesh,  and  by  liis  death  making  an 
atonement  for  the  sin  of  the  world. 

Behold  the  Lamb  of  God  ?J  By  this  the  Baptist  designed  to 
direct  the  attei.tion  of  his  own  disciples  to  Jesps,  not  only  as 
the  great  sacrifice  for  the  sin  of  the  world,  but  also  as  the  com- 
plete teacher  of  heavenly  tiiuh. 

37.  A7id  the  two  disciples  heard  him]  And  they  perfectly 
understoiid  their  Master's  meaning:  in  consequence  of  which, 
they  followed  Jesus.  H  ippy  they,  who  on  hearing  ol^the  sal- 
vation of  Cluisl,  immediately  attach  themselves  to  its  .\utlior  ! 
Pelays  are  always  dangerous;  and  in  this  case,  often  fatal. 
Reader!  hast  thou  ever  had  Christ  as  a  sacrifice  for  thy  sins 
point  jU  out  unto  thee  7  If  so,  hast  thou  followed  him  t  If  not, 
thou  art  not  in  the  way  to  the  kingdom  of  God.  Lose  not 
another  moment  I  Eternity  is  at  hand  !  and  thou  art  not  pre- 
pared to  meet  t'.jy  (.'od.  Pray  that  he  may  alarm  thy  con- 
scienee,  and  stir  up  thy  soul  to  seek  till  thou  have  found. 

36.  What  seek  ye?]  These  disc-pics  might  have  felt  some 
embarrassment  in  addressing  our  blessed  Lord,  after  hearing 
the  character  which  the  Baptist  gave  of  him  :  to  remove, or 
prevent  this,  he  graciously  accosts  them,  and  gives  them  an 
opportunity  of  explaining  themselves  to  him.  Such  qiicstionii 
we  may  conceive  llie  blessed  Jesus  still  puts  to  those  who  in 
simplicity  of  heart  desire  an  acquaintance  with  him^  A  ques- 
tion of  this  nature  we  may  profitably  ask  ourselves:  H-Viaf 
seek  ye  .'  In  this  place  1  In  the  company  you  frequeut  ?  Li  tlie 
253 


The  call  of  Peter, ST.  JOHN. 

39  He  saith  unto  them,  Come  and  see.  They  came  and  saw 
Where  he  dwelt,  and  abode  with  huii  that  day :  for  it  was 
'  about  the  tenth  hour. 

40  One  of  the  two  which  heard  John  speak,  and  followed  him, 
was  b  Andrew,  Simon  Peter's  brother. 

41  He  first  tindeth  his  own  brother  Simon,  and  saith  unto 
him,  we  have  found  the  iVIessias,  which  is,  being  interpreted, 
''the  Christ.  .     ,      ,         t  v,  >,  ,j 

42  And  he  brought  him  to  -Tosns-  And  when  Jesus  beheld 
him  he  said  Thnu  art '.  imon,  the  son  of  Jona :  d  thou  shall  be 
called  Cephas,  whicli  Is,  by  interpretation,  ^A  stone 

43  II  The  day  following  Jesus  would  go  forth  into  Galilee,  and 
flndeth  Fhilip,  and  saith  unto  him.  Follow  me. 

.  Th>r  wan  two  hours  before  night.— b  Matt. 4.  18.— c  Or,  the  anoinled.- d  Matt. 
IK  IB  iorPetCr—fCh.ia.Sl.-gCh.  21.2.-11  Gen.  3.  15,&.49.  ID.  Deut.  18.  18. 
Sm  OTLuko  24.  27.-i  Isa.  4.  S.  &  7.  14.  fc  9.  6.  a,  S3.  2.     Mic.  5.  3.    Zech.  6.  12.  &. 


Philip,  and  Nalhandet. 


conversation  you  engage  in  f  In  the  affairs  with  which  you 
are  occupied  1  In  the  works  which  you  perform'?  Do  ye  seek 
the  humiliation,  illumination,  justification;  edification,  or 
sanctification  of  your  soul"?  The  edification  of  your  neigh- 
bour 1  The  good  of  the  church  of  Christ  f  Or,  the  glory  of  God  ■? 
Questions  of  this  nature,  often  put  to  our  hearts  in  the  fear  of 
God,  would  induce  us  to  do  many  things  which  we  now  leave 
undone ;  and  to  leave  undone  many  things  which  we  now 
perform. 

Rabbi]  Teacher.  Behold  the  modesty  of  these  disciples— we 
wish  to  be  scholars,  we  are  ignorant — we  desire  to  be  taught ; 
we  believe  thou  art  a  teacher  come  from  God. 

Wliere  dwellesl  thou  ?]  That  we  may  come  and  receive  thy 
instructions. 

39.  Come  and  see]  If  those  who  know  not  the  salvation  of 
God  would  come  at  the  command  of  Christ,  they  should  soon 
see  that  with  him  is  the  fountain  of  life,  and  in  his  light  they 
should  see  light.  Reader,  if  thou  art  seriously  mquiring  where 
Christ  dwelleth,  take  the  following  for  answer  :  He  dwells  not 
in  the  tumult  of  worldly  affairs,  nor  in  profane  assemblies, 
nor  in  worldly  pleasures,  nor  in  the  place  whue  drunkards 
proclaim  their  shame,  nor  in  carelessness  and  indolence.  But 
he  is  found  in  his  temple,  wherever  two  or  three  are  gathered 
together  in  his  name,  in  secret  prayer,  in  self-denial,  in  fast- 
ing, in  self -examination.  He  also  dwells  ni  the  humble, 
eorUrile  spirit,  in  the  spirit  of  faith,  of  love,  oi  forgiveness, 
of  universal  obedience  ;  in  a  word,  he  dwells  in  the  heaveii 
of  heavens,  whither  he  graciously  purposes  to  bring  thee,  if 
thou  wilt  come  and  learn  of  him,  and  receive  the  salvation 
which  he  has  bought  for  thee  by  his  own  blood. 

The  tenth  hour.]  Generally  supposed  to  be  about  what  we 
call  four  o'clock  in  the  afternooii.  According  to  chap.  xi.  9. 
the  Jews  reckoned  twelve  hours  in  the  day,  and  of  course 
each  hour  of  the  day,  thus  reckoned,  must  ha;e  been  some- 
thing longer  or  shorter,  according  to  the  different,  times  of  the 
ye;u-  in  that  climate.  The  sixth  hour  with  therr ,  answered  to 
our  twelve  o'clock,  as  appears  from  what  Josrphus  says  in 
liisLife,  chap.  liv.  that  on  the  Sabbath-day  it  w;is  the  rule  for 
the  Jews  to  go  to  dinner  at  the  sixth  hour,  (JIkty]  dpa.)  The 
Romans  had  the  same  way  of  reckoning  tw^elve  hours  in  each 
of  their  days.  Hence,  what  we  meet  with  in  For.  lib.  ii.  sat. 
vi.  1.  34.  ante  secundam,  signifies,  as  we  shouM  express  it, 
before  eight  o'clock.  And  when,  in  lib.  i.  sat.  vi.  1.  122.  he 
says,  ad  quartam  jaceo,  he  means  that  he  l.'.y  in  bed  till  ten 
o'clock.  See  Bishop  Pearce  on  this  place.  Or.  Macknight, 
however,  is  of  opinion,  that  the  evangelist  is  to  be  understood 
as  speaking  of  the  Roman  hour,  which  was  tt'i  o'clock  in  the 
morning  :  and  as  the  evangelist  remarks,  they  abode  with  him 
that  day,  it  implies  there  was  a  considerable  portion  of  time 
ppont  with  our  Lord,  in  which,  by  his  conversation,  he  re- 
moved all  their  scruples,  and  convinced  them  thit  he  was  the 
Messiah.  But  had  it  been  the  Jewish  tenth  l.onr,  it  would 
have  been  useless  to  remark  their  abiding  with  him  that  day, 
as  there  were  only  two  hours  of  it  still  remaining.  Hcurmony, 
vol.  i.  p.  52. 

41.  Findeth  his  own  brother  Simon"]  Every  discovery  of  the 
Gospel  of  the  Son  of  God  produces  benevolence,  and  leads 
those  to  whom  it  is  made,  to  communicate  it  to  tethers.  Those 
who  find  Jesus,  find  in  him  a  treasure  of  wisdom  and  know- 
ledge, through  which  they  may  not  only  become  rich  them- 
selves, but  be  instruments  in  the  hand  of  God,  of  enrich- 
ing others.  These  disciples  having  tasted  the  good  word  of 
Christ,  were  not  willing  to  eat  their  bread  alone,  but  went  and 
invited  others  to  partake  with  them.  Thus  tlie  knowledge  of 
Christ  became  diffused,  one  invited  another  to  cume  and  see  : 
Jesus  received  all,  and  the  number  of  disciples  was  increased, 
and  the  attentive  hearers  were  innumerable.  Every  man 
who  has  been  brought  to  an  acquaintance  wMh  God,  should 
endeavour  to  bring,  at  least,  another  with  him  :  and  his  first 
attention  should  be  fixed  upon  those  of  his  own  household. 

42.  Cephas,  which  is,  by  interpretation,  A  sto7ie.]  Tlcrpog, 
signifies  a  s<one,  or  fragment  of  a  rock.  The  reison  why  this 
name  was  given  to  Simon,  who  was  ever  afterward  called 
Peter,  may  be  seen  in  the  rtotes  on  Matt.  xvi.  18,  19.  and  par- 

icularly  in  Luke,  at  the  end  of  chap.  ix. 

43.  Philip]  This  apostle  was  a  native  of  Bethsnida  in  Gali- 
lee. Eusebitts  says  he  was  a  married  man,  ant*  had  several 
dangniers.  Clemens  Alexandrinus  mentions  it  as  a  thing 
universally  acknowledged,  that  it  was  this  apostle  who,  when 
commanded  by  our  Lord  to  follow  him,  said,  Let  me  first  go 
and  bury  my  father,  Matt.  viii.  21,  22.     Theodoret  says  he 

354 


44Now  fPhilip  was  of  Belhsaida,the  city  of  Andrew  and  Peter. 

45  Philip  findeth  s  Nathanael,  and  saith  unto  him,  We  have 
found  him,  of  whom  •>  Moses  in  the  law,  and  the  '  prophets, 
did  write,  Jesus  ^  of  Nazareth,  the  son  of  Joseph. 

46  And  Nathanael  said  unto  him,  '  Can  there  any  good  thing 
come  out  of  Nazareth?    Philip  saith  unto  him.  Come  and  see. 

47  Jesus  saw  Nathanael  coming  to  him,  and  saith  unto  him, 
Behold  ■"  an  Israelite  indeed,  in  whom  is  no  guile  ! 

48  Nathanael  saith  unto  him.  Whence  knowest  thou  me? 
Jesu»  answered  and  said  unto  him,  Before  that  Philip  called 
thee,  wheii  thou  wast  under  the  fig-tree,  I  saw  thee. 

49  Nathanael  answered  and  saith  unto  him.  Rabbi,  "thou  art 
the  Son  of  God ;  thou  art  "  the  King  of  Israel. 

9.  9.  See  inoro  on  Uike  24.27.— k  Matt. 3.23.  Luke  2.  4.-1  Ch.7.  41,42,  S2.— m  Pi«. 
32.2.  &73.  I.  Ch,8.39  Rom.  2.  28,  29.  «l  9.  6.— n  Malt.  14.  33 —o  Matt.  21.  5.  &27. 
11,42.  Ch.  18.  37.&.  19.3. 


preached  in  the  two  Phrygias  ;  and  Eusebius  says  he  was 
buried  in  Phrygia  Pacatiana.  He  must  not  be  confounded 
with  Philip  the  Deacon,  spoken  of  Acts  vi.  5. 

45.  Nathanael]  This  apostle  is  supposed  to  be  the  same  with 
Bartholomew,  which  is  very  likely,  for  these  reasons :  1.  That 
the  evangelists  who  mention  Bartholomew,  say  nothing  of 
Nathanael ;  and  that  St.  John,  who  speaks  of  A'a/Aanae/,  says 
nothing  of  Bartholometc.  2.  No  notice  is  taken  any  where 
of  Bartholomew's  vocation,  unless  his  and  that  of  Nathanael 
mentioned  here,  be  the  same.  3.  The  name  of  Bartholomew 
is  not  a  proper  name :  it  signifies  the  son  of  Ptolemy:  and 
Nathanael  might  have  been  his  own  name.  4.  St.  John  seems 
to  rank  Nathanael  with  the  apostles,  when  he  says  that  Peter 
and  Thomas,  the  two  sons  of  Zebedee,  Nathanael,  and  two 
other  disciples,  being  gone  a  fishing,  Jesus  showed  himself  to 
them,  John  xxi.  2 — 4. 

Moses  in  the  law]  See  Gen.  iii.  15.  xxii.  18.  xlix.  10.  Deut. 
xviii.  18. 

And  the  prophets]  See  Isa.  iv.  2.  vii.  14.  ix.  5.  xl.  10.  liii.  1, 
&c.  Jer.  xxiii.  5.  xxxiii.  14,  1.5.  Ezek.  xxxiv.  23.  xxxvii.  24. 
Dan.  ix.  24.  Mic.  v.  2.  Zach.  vi.  12.  ix.  9.  xii.  10. 

46.  Can  there  any  good  thing  come  out  of  NatarethTJ 
Bishop  Pearce  supposes  that  the  ri  ayadov  of  the  evangelist 
has  some  particular  force  in  it :  for  in  Jer.  xxiii.  14.  God  says, 
I  will  perform  that  good  thing  which  I  promised,  &c.  aiM 
this  in  ver.  15.  is  explained  to  mean,  his  causing  the  branch 
of  righteousness,  (i.  e.  the  Messiah)  to  grow  up  unto  David, 
from  whom  Jesus  was  descended  :  in  this  view,  Nalhanael's 
question  seems  to  imply,  that  not  Nazareth,  but  Bethlehem, 
was  to  be  the  birth-place  of  the  Messiah,  according  to  whiit 
the  chief  priests  and  scribes  had  determined.  Matt.  ii.  4,  5,  6. 
If  this  conjecture  be  not  thought  solid,  we  may  suppose  that 
Nazareth,  at  this  time,  was  become  so  abandoned,  that  no  good 
could  be  expected  from  any  of  those  who  dwelt  in  it ;  and  that 
its  wickedne.-.n  had  passed  into  a  proverb  ;  Can  any  thing  good 
be  found  in  Nazareth  1  Or,  that  the  question  is  illiberal,  and 
full  of  national  prejuflice. 

Come  and  see]  He  who  candidly  examines  the  evidences  of 
the  religion  of  Christ,  will  infallibly  become  a  believer.  No 
history  ever  published  among  men,  has  so  many  external  and 
internal  proofs  of  authenticity  as  this  has.  A  man  should 
judge  of  not'liing  by  first  appearances,  or  human  prejudices. 
Who  are  they  who  cry  out.  The  Bible  is  a  fable  ?  Those  who 
have  never  read  it,  or  read  it  only  with  the  fixed  purpose  to 
gainsay  it.  I  once  met  with  a  person,  who  professed  to  dis- 
believe every  tittle  of  the  New  Testament,  achapter  of  which, 
he  acknowledged,  he  had  never  read  :  1  askea  him  had  he 
ever  read  the  Old  ?  He  answered.  No !  and  yet  this  man  had 
the  assurance  to  reject  the  whole  as  an  imposture !  God  has 
mercy  on  those  whose  ignorance  leads  them  to  form  prejudi- 
ces against  the  truth:  but  he  confounds  those  who  take  them 
up  through  envy  and  malice,  and  endeavour  to  communicate 
them  to  others. 

47.  Behold  an  Israelite  indeed]  A  worthy  descendant  of  the 
patriarch  Jacob,  who  not  only  professes  to  believe  in  Israel's 
God,  but  who  worships  him  in  sincerity  and  truth,  according 
to  his  light. 

In  whom  is  no  guile .']  Deceitfulness  ever  has  been,  and 
still  is,  the  deeply  marked  characteristic  of  the  Jewish  peo- 
ple. To  find  a  man  living  in  the  midst  of  so  much  corruption, 
walking  in  uprightness  before  his  Maker,  was  a  subject  worthy 
the  attention  of  God  himself  Behold  this  man  !  and  while 
you  see  and  admire,  imitate  his  conduct. 

48.  Whence  knotcest  thou  me  7]  He  was  not  yet  acquainted 
with  the  divinity  of  Christ,  could  not  conceive  that  he  could 
search  his  heart,  and  therefore  asks  how  he  could  acquire 
this  knowledge  of  him,  or  who  had  given  him  that  character. 
it  is  the  comfort  of  the  sincere  and  upright,  that  God  knows 
their  hearts ;  and  it  should  be  the  terror  of  the  deceitful  and 
of  the  hypocrite,  that  their  false  dealing  is  ever  noticed  by  the 
all-seeing  eye  of  God. 

Under  the  fig-tree]  Probably  engaged  in  prayer  with  God 
for  the  speedy  appearing  of  the  salvation  of  Israel  ;  and  thS 
shade  of  this  fig-tree,  was  perhaps  tlie  ordinary  place  of  re- 
treat for  this  upright  man.  It  is  not  A  fig-tree,  but  Trif  irvKiiv, 
THE  fig-tree,  one  jiarticularly  distinguished  from  the  others. 
There  are  many  proofs  that  the  Jewish  rabbins  chose  the 
shade  of  trees,  and  particularly  tl^  fig-free,  to  sit  and  study 
under.  See  many  cxamjilcs  in  Scho'elige/i.  How  true  is  the 
saying,  The  eyes  of  the  Lord  are  through  all  the  earth,  be- 
holding the  evil  and  the  good.    Wlieresoever  we  are,  whatsc 


Remarkable  eonversalion 


CHAPTER  1. 


ictween  Christ  and  Sathanaet, 


60  Jesus  answered  and  said  unto  him,  Because  I  said  unto 
thee,  I  saw  thee  under  the  fig-tree,  beUevest  thoul  thou  shalt 
sei  greater  things  than  these. 

p  Qen  23.  12.  Mult.  4.  11. 


ever  we  are  about,  may  a  deep  conviction  of  this  truth  rest 
upon  our  hearts.  Thou,  God,  sees!  me. 

49.  Rabbi]  That  is,  Teacher!  and  so  this  word  should  be 
translated. 

Thou  art  the  Son  of  God]  The  promised  Messiah. 

Thou  art  the  King  of  Israel]  The  real  descendant  of  Da- 
vid, who  art  to  sit  upon  that  spiritual  throne,  of  which  the 
throne  of  David  was  the  type. 

50.  Because  I  said — I  saw  thee,  &c.)  As  thou  hast  credited 
my  divine  mission  on  this  simple  proof,  that  I  saw  thee  when 
and  where  no  Iminan  eye,  placed  where  mine  was,  could" see 
thee  ;  thy  faith  shall  not  rest  merely  upon  this,  for  thou  shalt 
see  greater  things  t/ian  these — more  numerous  and  express 
proofs  of  my  eternal  power  and  Godhead. 

51.  Verily,  verili/]  Amen,  amen.  The  doubling  of  this  word 

grobably  came  from  this  circumstance  :  that  it  was  written  in 
oth  Hebrew  pK  and  in  Greek  aun",  signifying,  it  is  true. 
Heaven  open]  This  seems  to  be  a  figurative  e.xpression  : 
1.  Christ  may  be  understood  by  this  saying  to  mean,  that  a 
clear  and  ahimdaJit  revelation  of  God's  will  should  be  now 
made  unto  men  ;  that  heaven  itself  should  be  laid  as  it  were 
open,  and  all  the  myetprics  which  had  been  shut  up,  aud  hid- 
den in  it  from  eternity,  relative  to  tlie  salv.ition  and  glorifica- 
tion of  man,  should  be  now  fully  revealed.  2.  Tliat  by  the 
angels  of  God  ascending  and  descending,  is  lobe  understood, 
that  a  perpetual  intercourse  should  now  be  opened  between 
heaven  and  earth,  through  the  medium  of  Ciirist,  who  was 
God  manifested  in  the  flesh.  Our  blessed  Lord  is  represented 
in  his  mediatorial  capacity  as  the  ambassador  of  God  to  men  : 
and  the  angels  ascending  and  descending  upon  the  Son  of 
man,  is  a  metaphor  taken  from  the  custom  of  despatching 
couriers  or  messengers  from  the  prince  to  his  ambassador  in 
a  foreign  court,  and  from  the  ambassador  back  to  tiie  prince. 
This  metaphor  will  receive  considerable  light,  when  com- 
pared with  2  Cor.  v.  19,  20.  God  was  in  Christ  reconciling  the 
world  unto  himself: — we  are  ambassadors  for  Christ,  as 
though  God  did  beseech  you  by  us,  tee  pray  you  in  Chtist's 
stead  to  be  reconciled  to  God.  The  whole  concerns  of  human 
salvation  shall  be  carried  on,  from  henceforth,  through  the 
Son  of  man  ;  and  an  incessant  intercourse  be  established  be- 
tween heaven  and  earth.  Some  have  illustrated  this  passage 
by  the  account  of  Jacob's  vision.  Gen.  xxviii.  12.  But  thougli 
that  vision  may  intimate,  that  God  had  established  at  that 
time,  a  communication  between  heaven  and  eartli,  through 
the  medium  of  angels  ;  yet  it  does  not  appear  that  our  Lord's 
saying  here  has  any  reference  to  it;  but  that  it  should  be  un- 
dei"stood  as  stated  above. 

What  a  glorious  view  does  this  give  us  of  the  Gospel  dispen- 
sation !  It  is  lieaven  opened  to  earth  ;  and  heaven  opened  on 
earth.  The  church  militant  and  the  church  triumphant  be- 
come one,  and  the  whole  heavenly  family  in  both,  see  and 
adore  their  common  Lord.  Neither  the  world  nor  the  church 
is  left  to  the  caprices  of  time  or  chance.  The  Son  of  man  go- 
verns as  he  upholds  all.  Wherever  we  are  praying,  studying, 
hearing,  meditating,  his  gracious  eye  is  upon  us.  lie  notes 
our  wants,  our  weakness,  and  our  petitions  ;  and  his  eye  af- 
fects his  heart.  Let  us  be  without  guile,  deeply,  habitually 
sincere,  serious,  and  upright ;  and  then  we  may  rest  assured, 
that  not  only  the  eye,  but  the  hand  of  our  Lord,  shall  be  ever 
upon  us  for  good.  Happy  the  man  whose  heart  can  rejoice  in 
the  reflection,  Thou,  God,  secst  mo ! 

I.  Testitrtonies  concerning  the  Logos,  or  word  of  God ;  from 
the  Chaldee  Targums. 

The  person  here  styled  the  Logos,  is  called  mn">  "i2"i  debar 
Yehovah,  the  word  of  Jehovah,  Gen.  xv.  1,  4.  1  Sam.  iii.  7,  21. 
xr.  10.  1  Kings  xiii.'9,  17.  xix.  9,  l'>.  Psal.  cvii.  20.  and  the 
Targums,  or  Chaldee  paraphrases,  frequently  substitute 
^•""i  N"iD''D  jneymra  d'yay,  the  tcord  of  the  Lord,  for  n>ni  Jeho- 
vah himself  Thus  the  Jerusalem  Targum  in  Gen.  iii.  22. 
and  both  that  and  the  Targimi  of  Jonathan  ben  Uzziel,  in 
Gen.  xix.  24.  And  Onkelos,  on  Gen.  iii.  8.  for  the  voice  of  the 
Lord  God,  has,  the  voice  of  the  word  of  the  Lord.  The  Jerusa- 
lem Targum  on  Gen.  i.  27.  for,  And  God  created  man,  has.  The 
WORD  of  Jehovah  created,  &c.  Compare  Targum  Jonathan,  on 
Isa.  xlv.  12.  xlviii.  13.  Jer  xxvii.  5.  And  on  Gen.  xxii.  14.  that  of 
Jerusalem  says,  Abraham  invoked  "'"'T  x-in^O  Cifi  beshem. 
nieymra  d'yay,  in  the  name  of  the  word  of  the  Lord,  and  said, 
THOU  art  Jehovah.  So  Onkelos,  Gen.  xxviii.  20,  21.  If  the 
WORD  of  Jehovah  will  be  my  help — then,  the  word  of  Jehovah 
shall  be  my  God.     See  Parkhur.it  under  the  word  AOrOS. 

After  a  serious  reading  of  the  Targums,  it  seems  to  me  evi- 
dent that  the  Chaldee  term  N">0''C  meymra,  or  word,  is  taken 
personally,  in  a  multitude  of  places  in  them.  When  Jonathan 
ben  Uzziel  speaks  of  the  Supreme  Being,  as  doing  or  saying 
apy  thing,  he  generally  represents  him  as  performing  the 
whole  by  this  Meymra,  or  word,  which  he  considers  not  as  a 
speech  or  word  spoken,  but  as  a  person  distinct  from  the  Most 
High,  and  to  whom  he  attributes  all  theoperations  of  the  Deity. 
To  attempt  to  give  the  word  any  other  meaning  than  this,  in 
various  places  throughout  the  Targums,  would,  in  my  opi- 
nion, be  flat  opposition  to  every  rule  of  construction ;  though 


51  And  he  saith  unto  him.  Verily,  verily,  I  say  unto  you, 
P  Hereafter  ye  shall  see  hcavon  open,  and  the  emgels  of  God 
ascending  aiid  descending  upon  the  Son  of  man. 

Luke  2  9,  13.  &2J,  43,  &  24.  4.     Acl3  1.10. 


like  the  Greek  word  \oyos,  it  has  oilier  acceptations  in  certain 
places.     See  Lightfoot. 

2.  Testimonies  concerning  the  personality,  attributes,  and 
influence  of  the  word  of  God,  taken  from  the  Zend  Avesta 
and  other  writings  attributed  to  Zoroaster. 

"  Let  thy  terrible  word  which  I  pronounce,  O  Ormusd  !  ele- 
vate itself  on  high.  May  it  be  great  before  thee,  and  satisfy 
my  desires."     Zb.nd  A  vesta,  vol.  i.      Vendidad  Sade,  p.  104. 

Zoroaster  consulted  Ormusd,  and  spoke  thus  to  him :  "  O 
Onnusd,  absorbed  in  excellence,  just  Judge  of  the  world,  pure, 
wlio  existett  by  thy  own  power,  what  is  that  great  word  given 
by  God,  that  living  and  powerful  word;  O  Ormusd,  tell  me 
plainly,  which  existed  before  the  heavens,  before  the  water,  be- 
fore the  earth,  before  the  flocks,  before  the  fire,  the  child  of 
Ormusd,  before  men,  before  the  whole  race  of  existing  beings, 
before  all  the  benefits,  and  before  all  the  pure  germs  given  by 
Ormusd?"  Ormusd  replied:  "Pronounce  that  great  word 
well,  that  woRDwhich  existed  before  heaven  was  made,  be- 
fore tlie  water,  before  the  eartli,  before  brute  animals,  before 
men,  and  before  the  holy  angels  (.a?nschaspands.)  I  pro- 
nounced that  word  with  majesty,  and  all  tlie  pure  beings 
which  are,  and  which  have  been,  and  which  shall  be,  were 
n.imod  I  cniuinue  to  pronovmce  it  in  its  utmost  extent,  and 
abundance  is  muuiplied."    Ibid.  p.  138,  1.39. 

"  By  his  original  word,  Ormusd  created  the  world,  and  van- 
quished Ahriman,  tlie  genius  of  evil."     Ibid.  p.  140.  not.  1. 

"The  saints  in  heaven  and  earth  pronounce  the  sacred 
WORD  : — under  the  character  of  Honover,  (i.  e.  pui"e  desire,)  it 
is  worshipped."     Ibid.  141. 

"  Ormusd,  together  with  the  luminous  and  excellent  word, 
is  invoked,  to  defend  the  true  worshipper  from  the  oppression 
of  evil  spirits."    Ibid.  p.  174. 

"  Man  is  healed  by  the  Supreme  word."    lb.  324. 

"  By  tliis  WORD  all  defllea  places  are  rendered  pure  :  fire, 
water,  earth,  trees,  flocks,  men,  women,  stars,  moon,  sun,  and 
the  primeval  light,  with  all  the  blessings  given  by  Omiusd, 
are  purified  by  it."     Ibid.  p.  368. 

The  word  of  Ormusd  is  termed,  "  Ezem  bate,  I  am  :"  and  ia 
represented  as  "putting  every  thing  in  a  safe  state — as  the 
author  of  abundance  ;  the  source  of  all  productions  :  the  holy, 
pure,  precious,  and  desirable  word,  which  watches  over  all 
the  creation."    Ibid.  Jeschl  Rashne  Rast.  vol.  ii.  p.  239. 

It  is  called  "  the  excellent,  elevated,  and  victorious  xrord  ; 
the  source  of  lig/U  ;  tlie  principleoi  action,  which  smites  anij 
triumphs  ;  which  gives  health,  discomfits  wicked  men  and 
spirits;  which  exists  through  all  the  world,  destroying  the 
evil,  and  fulfilling  the  desires  of  the  good."  Ibid.  Jescht  of 
Ormusd,  vol.  ii.  p.  145. 

The  Word  is  invoked  as  "  The  pure  word— the  most  p^u-c 
word;  the  strong— the  most  strong:  the  extended  and  ancient 
— the  most  extended  and  the  most  ancient  :  the  victorious— 
the  most  victorious :  the  salutary — the  most  salutary  :  which 
gives  health — is  the  abundant  source  of  health,  and  cures 
wounds  and  diseases  of  all  kinds."  Ibid.  Jescht  of  Ardebe- 
heshl,  vol.  ii.  p.  157. 

It  is  termed  "  the  creator,  or  creating  principle.''  Ibid. 
Jescht  oi  Farvardin,  vol.  ii.  p.  252. 

"  Prayer  is  made  to  the  soulo(  the  excellent  word,  the  body 
of  which  is  supremely  hmiinous."     Ibid.  p.  262. 

"  Tlirough  the  whole  government  of  Ormusd,  men  ai-o  com- 
manded to  invoke  that  most  pure  and  excellenJ  word."  Ib.p.264. 

That  the  itord  in  the  above  j>laces,  does  not  mean  the  Sst- 
cred  books  of  the  Parsees,  it  is  expressly  said,  that  "  The  Law 
of  the  Mazdejesnans  (tlie  disciples  of  Zoroaster)  comes  froirj 
this  super-excellent  Word."  Ibid.  Si-Rottze;  Mansrespand, 
p.  32-3,354. 

"The  Law  is  the  body  under  which  the  primitive  word, 
which  created  tlie  world,  is  manifested.  The  primitive  word, 
therefore,  is  worshipped  in  reading  and  reverencing  that 
Late  ;  and  the  eflects  produced  in  the  soul  by  it,  are  rK>  less 
than  a  new  creation,  in  some  sort  similar  to  tliat,  which  this 
omnific  Word  formed  in  the  beginning."     Ibid.  vol.  ii.  p.  595. 

"  The  WORD  proceeds  from  the  firet  principle,  time  without 
hounds,  i.  e.  eternity  :  it  is  before  all  created  beings,  and  by  it 
all  the  creation  of  (Jod  has  been  formed."    Ibid.  vol.  ii.  p.  592. 

I  find  a  word  of  the  same  import  used  in  exactly  the  same 
sense,  in  the  Zend  Avesta,  attributed  to  the  ancient  Persian 
lawgiver,  Zoroaster. 

One  might  suppose  that  Mohammed  had  the  first  chapter 
of  St.  John's  Gospel  in  his  eye  when  he  wrote  ver.  33  of  Su- 
ral, xix.  of  his  Koran  : 
t'i^\  ,1^  (».r»  (.^\  VV.-#  i*A  zahjka  Isa  ibno Mareema  Kave- 
lolhnkki,  this  is  Jesus  the  son  of  Mary,  the  word  of  truth. 
Some  may  understand  the  Arabic  difierently  :  This  is  a  trut 
word,  that  Jesus  is  the  Son  of  Mary. 

3.  Testimonies  concerning  the  Logos,  or  word  of  God ;  from 

Philo  Judteus. 
After  I  had  begun  my  collections  from  Philo  Judaeus,  rela- 
tive to  the  Logos  ;  I  casually  met  with  a  work  of  the  late  very 
learned  Mr.  Jacob  Bryant,  entitled.  The  sentiments  of  Philo 
Judceus  concerning  the  AOros,  or  WORD  or  GOD,  8va 
255 


Various  testimonies  concerning 


ST.  JOHN. 


the  Logos,  or  Word  of  God. 


Cambridge,  1797.    From  this  valu.able  tract,  I  sliall  inakc  a  few 
extracts, and  begleave  to  refer  tliereaderto  the  panipldet  itself. 

"  Pliilo  .luilajus  spt-ak?  at  large  in  many  places,  of  tlie  Word 
of  God,  the  -Second  Person,  wliicii  lie  mentions  as  ((Jitircpoj 
0£')S)  llie  second  divinili/,  llie  ^;e«i  caHse  of  all  things,  and 
styles  him,  as  Plato,  as  wf  11  as  the  Jews,  had  done  before,  the 
Logos.  Of  the  divine  Logos  or  Word,  lie  .-speaks  in  many  pla- 
ces, and  maintains  at  large  tlie  divinity  of  the  Second  Person, 
and  describes  liis  attributes  in  a  very  precise  and  copious 
manner,  styling  him  "  tdv  dinrrpav  0;oi/  of  c^'iv  cxu  viv  (Otou 
■npwTov)  K-iyoi.  the  second  Deiti/,  who  is  tho  tcord  of  thf.  su- 
preme God ;  b  tlpwToyovov  vioi;  his  first-begotten  Son  ;  '^  Eiai.ji' 
Qcov,  the  Imnge  of  Gid:  cnid  '^  'n.}ifxriv  rm  ttiia;  ayr.Xri;,  the 
She/jherd  of  his  Ito'ij  flock.  In  his  treatise  upon  Creation,  he 
speaks  of  the  Word,  as  "  the  dioiiie  operator  by  whom  all 
things  trere  disposed :  and  mentions  him  as  f  superior  to  the 
atigels  and  all  created  beings,  and  the  image  niid  likeness 
of  Goi,  :inil  says,  tliat  this  Image  of  the  true  God  was  esteem- 
ed the  same  as  Goi — ^  oig  avrov  (S^ji/)  KaTav')ov<n.  h  'J'his 
LOGOS,  the  Vi'ord  of  God,  s.nys  he,  is  superior  to  all  the 
world,  and  more  ancient ;  bein  g  the  product  or  of  all  that  tnus 
produced,  i  Tlie  eternal  word  of  the  everlasting  God  is  tlie 
sure  and  fixed  foundation,  iqion  trhicli  all  things  depend. 
lie  mentions  man  as  in  need  of  redemption,  and  says,  what 
intelhgent  person,  who  views  mnnliind  engaged  in  unworthy 
and  wict<ed  pursnits,  hut  k  must  be  grieved  to  the  heart,  and 
call  vjKn  that  only  Saviour  God,  that  these  crimes  may  be 
extenuated,  and  thai,  by  a  ransom  and  price  of  redemption 
being  given  for  his  soul,  it  viiiy  agai'a  obini^i  Ha  JyQciium,  ' 
It  pleased  God  therefore  to  appoint  his  Looos  to  be  a  Mediator. 
' '  To  his  Word,  the  chief  and  jiiost  ancient  of  all  in  heaven, 
the  Great  Author  of  the  world,  give  tliis  especial  gift,  that  he 
should  stand  as  a  medium,  (or  intercessor)  between  the  Crea- 
tor and  tlie  created;  and  he  is  accordingly  the  advocate  for 
all  mortals.  Tlie  same  "'  Word  is  the  intercessor  for  man, 
who  is  always  tending  to  "  corruption  ;  and  he  is  the  rippoint- 
ed  messenger  of  God,  the  governor  of  all  things,  to  man  in 
subjection  to  him.  °  lie  therefore  exhorts  every  person,  who 
is  able,  to  e.vert  himself  in  the  race  which  he  is  to  run,  to  bend 
his  course  without  ^  remi.=?ion  to  the  divine  Word  above, 
v.'ho  is  the  fountain  of  all  wisdom  ;  that  by  drinking  at  this 
sacred  spring,  he,  instead  of  death,  may  obtain  the  I'ewaixl  of 
everlasting  life.'  He  repeats  continually,  that  the  Logos  is 
the  e.xpress  image  of  God. 

'•  'The  Word,  by  which  the  world  was  made,  is  the  image 
of  the  supreme  Deity.  '  As  we  perceive  the  snn's  light, 
though  the  sun  itself  is  not  seen;  and  behold  the  brighmess 
of  the  moon,  though  its  orb  may  not  ..ippear  to  the  eye  ;  so 
men  look  up  to,  and  acknowledge,  the  likeness  of  God,  in  his' 
minister  the  Logos,  whom  they  esteem  as  God.'  lie  attempts 
to  descritic  his  nature  by  representing  him  as,  ^  not  uncrea- 
ted, like  God  ;  nor  yet  created,  as  man  :  but  of  a  divine  sub- 
stance. ' '  For  the  Word  of  God,  which  is  above  all  the  host 
of  heaven,  cannot  be  comprehended  by  human  wisdom,  hav- 
ing nothing  in  his  nature  that  is  perceptible  to  mortal  sense. 
For  being  the  image  of  God,  and  the  eldest  of  all  intelligent 
beings,  he  is  seated  immediately  ne.xt  to  the  one  God,  without 
any  interval  of  separation.'  This,  in  the  language  of  i?crip- 
ture,  is  sitting  on  the  right  hand  nf  God.  He  adds,  "  '  For 
not  being  liable  to  any  voluntary,  or  involuntary  change,  or 
falling  of?",  he  has  God  for  his  lot  and  portion,  and  his  resi- 
dence is  in  God.'  The  like  is  mentioned  in  another  place, 
where  he  is  represented  again  as  sinless,  and  as  the  great 
High-priest  of  the  world.  "  '  We  maintain,  that  by  the  (true) 
High-priest,  is  not  meant  a  man,  but  the  divine  Word,  who  is 
free  from  all  voluntary  and  involuntary  transgressions  ;  being 
of  heavenly  parentage,  born  of  God,  and  of  that  divine  Wis- 
dom, by  which  all  tilings  were  produced.'  He  speaks  to  the 
same  purpose  in  another  place,  wliere  he  makes  mention  of 
the  Word.  ™  Mva'o  Kat  Apxitpcuf,  o  TTpt.iTnyofos  avrov  (ecin) 
6eio?  Aiyos,  in  ichich  presides  that  High-priest,  the  holy 
Word,  the  first-born  of  God  ;  at  other  times  styled  rpzafiina- 
r 'c  ticj;  Ssoii,  the  Son  of  God,  antecedent  to  all  creation. 
^  TovTOV  iizv  yap  -nptafivTaTov  iiov  b  tolIv  uvrtov  avcrciXc  H-JT/jp 
OK  CTcpuOi  np-o-nyninti  toi/opaie.  It  is  manifest,  that  every  at- 
tribute which  the  sacred  writers  have  given  to  Christ,  in  his 
mediatorial  capacity,  Philo  has  attributed  to  him  in  Ills  di- 
vine character,  antecedent  to  creation."  page  13 — 22. 


^  Phdo.  Frcgm.  vol.  ii.  p.  625.  b^e  Agricult.  vol.  i.  p.  303. 
"DeMnndi  Opif.  vo\.  i.  j).  6.  'i  Tie  Agricult.  vol.  i.  p.  30^. 
•  De  Mundi  Opif.  vol.  1.  p.  4.  f  De  Profugis.  vol.  i.  p.  561. 
SDe  Somniis,  vol.  i.  p.  656.  h  De  Leg.  Alleg.  vol.  i.  p.  121. 
'  De  Plantutione.  Nae.  vol.  i.  p.  331.  '«  De  Confus.  Ling. 
vol.  i.  p.  41«.  1.  .'50.  1  Quis  lierum  Divin.  Hares,  vol.  i.  p. 
BOl,  502.  ""Ibid.  p.  501.  1.  49.  ■=  For  KripaivovT<ii  ati  Trpi?  ra 
atb'kwTov,  we  should  certainly  read  irptq  to  diBaprov.  "  De 
Profvgis.  vol.  1.  p.  560.  1.  31.  ''The  present  reading  is  anXcv- 
ri,  the  meaning  of  which  I  do  not  comprehend.  The  true 
reading  is  probably  amicvTt,  from  aTrvtys-oi,  without  remissioti 
— indesinenler,  tpithout  stopping  to  take  breath,  i  De  Mo- 
narchal, vol.  ii.  1.  ii.  p.  225.  'Vnv  ic  nnparnv  nai  vorirov  Beinv 
Aoyov  ciKova  Xcyti  Qtov.  De  Mundi  Opif.  vol.  i.  p.  6.  *■  De 
Somniis,  vol  i.  p.  656.  1.33.  '  Cluis  Tter.'Divin.  H(zres.  vol. 
>■  p.  502.  ^\)&  Profugis,  vol.  i.  p.  561.  1.  16.  "Ibid.  224. 
»  Ibid  p.  562.  1.  13.  w  De  Somniis,  vol.  i.  p.  653.  ='  De  Con- 
fus. Ling.  vol.  i.  p.  414. 

256 


Mr.  Bryant  thinks  that  Philo  derived  all  this  knowledga 
concerning  the  Logos,  from  the  apostles,  and  the  works  and 
conversation  of  Christian  writers;  for  it  Is  very  probable, 
that  Philo  was  contemporary  with  our  Lord  himself  Mr.  B. 
is  so  well  satisfied  that  Philo  derived  all  this  knowledge  from 
these  sources,  that  he  goes  on  to  ask  : 

"Whence  else  could  he  have  obtained  so  many  terms, 
which  bear  such  an  analogy  with  the  expressions  and  doctrines 
in  the  apostolical  writings  f  i<uch  are  'Yiof  6sou,  Aoyof  tt/jcj. 
Toyoi/Oi,  irptir/^VTaTOi,  a'iSioi,  Aoyn;  Apxtcpcvi,  /i£<TOf,  ixeOwios, 
iKcrrji;  tuv  S'vrjrov,  iT^ptovpyoi,  Ilotpnv  Tin  lepag  ayeXr/s,  Xirap- 
X"i  Biau,  <T0fluj-if,  tiKOiv  Qinv,  (pcjs,  Ttvtv/ja  dtov,  -rrvev/ia  vav- 
cTotpiv.  We  read  further  concerning  redemption,  and — Xvrpa 
Kat  (Tcor,ia,  the  price  and  ransom  for  the  soul,  ncri  Sai/arou, 
('JJ71/  a'Ciiov,  and  vivg  avBphmov  s'uoj  Qeov.  To  these,  other  in- 
stances might  lie  added  equally  significant ;  few  of  wliich  arc 
to  be  found  in  the  Greek  veraion,  or  in  any  Jewish  doctrines, 
at  least  in  the  acceptation  given.  They  were  obtained  either 
from  the  conversalion  or  from  the  writings  of  the  first 
Christians  ;  or  rather  from  both,  page  202." 

At  p.  105.  f'Ir.  B.  gives  "A  recapitulation  of  the  characters 
and  attributes  of  the  Logos,  with  the  collateral  evidence  from 
Scripture."  This,  with  some  other  matters  of  a  collateral  im- 
port, he  argues  in  52  particulars,  from  which  I  have  extracted 
the  following,  as  being  most  closely  allied  to  the  subject,  in- 
serting the  original  words  along  with  the  translation.  The 
references,  in  all  cases,  are  to  Dr.  Mangey's  edition  of  Philo, 
2  vols,  folio,  London,  1742. 

4.  A  list  of  some  of  the  particular  terms  and  doctrines  found 
in  Philo,  with  parallel  passages  from  the  New  Testament. 

1.  The  Logos  is  the  f?on  of  God— vioy  Qtov.  Hi,  Agric.  vol. 
i.  p.  SOS.  De  Profug.  ib.  p.  562.  compare  Mark  i.  1.  Luke  iv. 
41.  .(ohn  i.  34.  Acts  viii.  37. 

2.  The  second  divinity — Scvrcpoi  &eos  Aoyos.  Fragm.  vol. 
ii.  p.  625.  coinp.  John  i.  1.  1  Cor.  i.  24. 

3.  The  first-begotten  of  God — Aoyoi  vpuiroyovoi.  De  Sam. 
tilis,  vol.  i.  p.  653.  comp-Heh.  i.  6.  Coloss.  i.  15. 

4  The  ima:(e  of  God — cikwu  tov  0€ov.  De  Mundi  Opific. 
vol.  i.  p.  6,  414,  419,  656.  comp.  Col.  i.  15.  Heh.  i.  3.  2  Cor.  iv.  4. 

5.  Superior  to  angels— uTt^afo)  TTavTwv  (ayyeXuv)  Aoyoj 
Qeioi.  De  Profugis,  vol.  i.  p.  561.  comp.  Heb.  i.  4,  6. 

G.  Superior  to  all  the  world— O  Auyo; — vircpavu)  iravros  c^c. 
De  Leg.  Allegor.  vol.  i.  p.  121.  comp.  Heb.  ii.  8. 

7.  By  whom  the  world  was  created — rov  Qtiov  Aoyov  tov 
ravra  tSiuKoa/xrjcrai'Ta.  De  Mund.  Opif.  vol.  i.  p.  4.  comp- 
John  i.  3.  1  Cor.  vili.  6.  Heb.  i.  2,  10. 

8.  The  great  substitute  of  God — vnapxoi  rov  Ocov.  De  Agri- 
cult,  vol.  i  p.  308.  comp.  Jn.  i.  3.  and  xvii.  4.  Eph.  iii.  9  Phil.  ii. 7. 

9.  Tlie  light  of  the  world — ifioi  Koapu: — and  intellectual  sun 
TjXiui  vor}Tus.  De  Somniis,  vol.  i.  p.  6,  414,  632,  633.  comp. 
John  i.  4,  9.  and  vili.  12.  1  Pet.  ii.  9. 

10.  Who  only  can  see  God— 'o  jjldV')  tov  Qcov  e^cs-t  Ka^opav. 
De  Confus.  Linguar.  vol.  i.  p.  418.  comp.  John  i.  18.  and  vi.  46. 

11.  Who  resides  in  God — tv  uutm  fiov'i  KaToiKiqixci.  De  Pro- 
fug,  vol.  i.  p.  561.  comp.  John  i.  18.  and  xiv.  11. 

12.  The  most  ancient  of  God's  works,  and  before  all  things — 
irptaf^VTUTus  Tiitv  baa  ycyovc,  De  Confus.  Linguar.  vol.  i.  p. 
427.  De  Leg.  Allegor.  ib.  p.  121.  comp.  John  i.  2.  and  xvii.  5, 
24.  2  Tim.  i.  9.  Heb.  i.  2.  , 

13.  Esteemed  the  same  as  God— Aoyoj/ojj  avrov  (,Qeov)  Kara- 
vovai.  De  Somniis,  vol.  i.  p.  656.  comp.  Mark  ii.  7.  Rom.  ix.  5. 
Phil.  ii.  6. 

14.  The  Logos  is  eternal— 6  a'iSws  Aoyog.  De  Plant.  Noa, 
vol.  i.  p.  332.  and  vol.  ii.  p.  604.  comp.  John  xii.  -34.  2  Tim.  i.  9. 
and  iv.  18.  Heb.  i.  8.  Rev.  x.  6. 

15.  Beholds  all  things — olvitpKi^'aro^,  ws  navTa  c<popav  tivai. 
'iKavoi.  De  Leg.  Allegor.  vol.  i.  p.  121.  comp.  Heb.  iv.  12,  13. 
Rev.  ii.  23. 

16.  He  unites,  sujiports,  preserves,  and  perfects  the  world 
— 6  TC  yap  TOV  ovTOf  A'jj'OJ  dzc/ios  uiv  tu)v  anavToiv—cvvixci  ra 
licprfravra,  xai  iT'piyyci — Trr^icxct  ra  bXa  Kai  TrevXripoxcv.  De 
Prof.  vol.  i.  p.  562,  Fragm.  vol.  ii.  p.  655.  comp.  John  iii.  35. 
Col.  1.  17.  Heb.  i.  3. 

17.  Nearest  to  God  without  any  separation — o  eyyvTaroj  pri- 
itvoi  ovTOi  iic^ipiov  6ia~rtixaT If.  De  Profug.  vol.  i.  p.  56L 
comp.  .lohn  i.  13.  and  x.  30.  and  xiv.  11.  and  xvii.  11. 

18.  Free  from  all  taint  of  sin,  voluntary  or  involuntary — 
avcv  Tpiwris  cKovcDv — Kit  T'qi  aiovatov.  De  Profug.  vol.  i.  p. 
561.  comp.  John  Viii.  46.  ITeb.  vii.  26.  and  ix.  14.  1  Pet.  iv.  22. 

19.  Who  presides  over  the  imperfect  and  weak — ovtos  yap 
r):twv  TMi/  urtAwc  av  tin  &eoi.  De  Leg.  Allegor.  vol.  i.  p.  128. 
comp.  Matt.  xi.  5.  Luke  v.  32.  1  Tim.  i.  15. 

20.  The  Logos,  the  fountain  of  wisdom — Aoyov  Bctov,  65 
<To<l>uii  £Ci  -n-ri}  ri.  De  Pnfug.  vol.  i.  p.  560,  566.  comp.  John  iv. 
14.  vii.  33.  1  Cor.  i.  24.  Col.  ii.  3. 

21.  A  messenger  sent  from  God — rpt<x0evTrii  tov  riycp.ovos 
TTpns  TO  vKOKoov.  Quis  RcT.  Div.  Hares,  vol.  1.  p.  501.  comp. 
John  V.  36.  ci'ili.  29,  42.  1  John  iv.  9. 

22.  The  advocate  for  mortal  man — J«ri)j/<£i/  CTi  tov  $)vr\rov. 
I^uis  Rer.  Div.  lifer,  vol.  i.  p.  501.  comp.  John  xiv.  16.  xvii. 
20.  Rom.  viii.  34.  Heb.  vii.  25. 

23.  He  ordered  and  disposed  of  all  things — iiciXcKai  Suvupic 
travTa.     Ib.  p  506.  comp.  Col.  i.  15,  16.  Heb.  .xi.  3. 

24.  The  shepherd  of  God's  flock — tov  r^Soi/  avrov  Aoyov, — 
oj  rriv  eiTipeX'.iav  rrjj  itpa,  'aVTtis  aycXrjs.  De  Agricul.  vol.  i.  p. 
303.  comp.  Johnx.  14.  Hcl.  xiii.  20.  1  Pet  ii.  25. 


The  miradc  at 


CHAPTER  n. 


Caiia  in  Galilee. 


25.  Of  the  power  and  royally  of  the  Logos — o  row  riyeixovos 
Aoyof — xai  fiaaiXiicri  ivvojiti  avrov.  De  Prnfus.  vol.  i.  p.  561 
tomp.y  Cor.  XV.  25.  Eph.  i.  21,  22.  Heb.  i.  2,3.  Kev.  xvii.  14. 

26.  The  Logos  is  the  physician,  who  heals  all  evil — r-ji/  ayye- 
\uv  (Of  tyi  Aoyof)  oiarrcp  larpov  KnK'of.  De  Lvg.  Allegor.  vol. 
i.  p.  122.  comp.  Luke  iv.  18.  vii.  21.  1  Pet.  ii.  24.  James  i.  21. 

27.  The  Logos  is  the  seal  of  (Jod — o  M — e^ii/  ij  irtppa-jtf.  De 
Prnfug.  vol.  i.  p.  547,  548.  De  Plant.  Nom,  ib.  p.  332.  comp. 
John  vi.  27.  Eph.  i.  13.  lleb.  1.  3. 

IS.  Tlie  sure  refuge  of  those  who  seek  him. — t(fi'  hv  vp'OTov 
Karaiptuyciv  oxpcXiiiojTaTOf.  Do  Profiig,  ib.  p.  560.  comp.  Malt. 
xi.  28.  1  Pet.  ii.  25. 

29.  Of  heavenly  food  distributed  by  IheLoffos  equally,  toall 
who  seek  it — rriv  ovpavwv  rooiprjv  x^/vxHi-  Cinis  Rer.  Dirin. 
H(xr.  vol.  i.  p.  499.  comp.  Matt.  v.  6.  vii.  7.  xiii.  10.  xxiv.  14. 
xxviii.  19.  Rom.  x.  12,  H. 

30.  Of  men's  forsaking  their  sins,  and  obtainin-f  spiritual 
freedom  by  the  Logos — tXcu^eniarns  ipvxii-  De  Cong.  Qua^r. 
Enid.  Gral.  vol.  i.  p.  5.34.  De  PrnJ.  ib.  p.  .%!,  563.  co/np. 
iohn  viii.  36.  1  Cor.  vii.  22.  2  Cor.  iii.  17.  Gal.  v.  1,  13. 

31.  Of  men's  being  freed  by  the  Logos  from  all  corruption, 
and  entitled  to  immortality — a  icpof  Aoyos  srtjiriac,  yepa;  c^at- 
pCTov  dovf,  xXripni/ a^iii(U-iiv,  rnv  ciiaip!iaj)Ti],  )CfCiTa^iu.  De 
Cuiig.  duar.  Erud.  Gral.  vol.  i.  p.  53j.  (-oinp.  Rom.  viii.  21. 
1  Cor.  XV.  .52,  53.  1  Pet.  i.  3,  4. 

32.  Tlii>  Logos  mentioned  by  Philo,  not  only  asvio^Qtov,  the 
Son  of  OuU  ;  but  also  aya7Tr]T(>v  tckhov,  hia  beloved  Son.  De 
Lr^.  Allegor.  v61.  i.  p.  129.  comp.  Matt.  iii.  17.  Luke  ix.  35. 
Col.  i.  13.  2  Pet.  i.  17. 

33.  Tiie  just  man  advanced  by  the  Logos  to  the  presence  of 
his  Creator — roi  avro)  A«jm — lipvani  vXriaiov  tavrov.  De  Sa- 
cnyicii.t,  vol.  i.  p.  IGoI  conip.  Jolin  vi.  37.  44.  xii.  26.  xiv.  6. 

34.  The  Logos,  the  time  High. priest — apxaptvi,  o  wowroyovos 
nuroii  Otioj  Aojoj.  De  Somniis,  vol.  i.  p.  6*J.  De  Pio/ug.  ib. 
p  562.  comp.  John  i.  41.  viii.  46.  Acts  iv.  27.  Heb.  iv.  14. 
vii.  26. 

35.  The  Logos  In  his  mediatorial  capacity — Aoj-o;  apxtspcvi 
ucOiypios:  of  whom  he  s.iy.---,  Wnn/iuJ^toxai  tov  ptTamroiiti  aTmcvTi 
ipn^ovTa  avVTuv(o(  'apnv  iK'.ynv,  [va  T'J  pcaov  TOiv  Ti^friKoriov 
Kai  Tcoi'  Ciovru)v.  "  1  am  a.slcmi.shcd  to  see  the  holy  Logos  run- 
rting  witli  so  much  .speed  and  earnestness,  that  he  may  stand 
between  the  living  and  the  dead."  Quis  Rer.  Divinar.  Hm- 
res.  vol.  i.  p.  501.  comp.  1  Tim.  ii.  5.  Heb.  viii.  1—0.  ix.  11, 
12,  24. 

These  testimonies  are  truly  astonishing:  and  if  we  allow, 
as  some  contend,  that  Philo  was  not  acrjuainted  either  with 
the  disciples  oi  our  Lord,  or  the  icritings  of  the  Ntio  Testa- 
ment, we  shall  be  obliged  to  grant  that  tlicre  must  have  been 
Some  measure  of  divine  inspiration  in  that  man's  mind,  who 
could,  in  such  a  variety  of  cases,  write  so  many  words  and 
sr'nr«'iices,  so  e.vactly  corresponding  to  those  of  the  evangelists 
and  apostles. 


5.  Testimonies  concerning  a  TTinitij  among  the  Chinese, 
and  concerning  the  Word  of  God. 

Among  the  ancient  Chinese  characters  which  have  been 
preserved,  we  find  the  following  A,  like  the  Greek  delta,  and 
since  written  H  According  to  the  Chinese  dictionary  Kang. 
hi,  this  character  signilies  union.  According  to  Choueouen, 
a  celebrated  work,  A  is  three  united  in  one.  The  Lieou  chou. 
tsing  hoen,  which  Is  a  rational  and  learned  explanation  of  an- 
cient characters,  says  :  "  A  signifies  intimate  union,  harmony, 
the  chief  good  of  man,  of  the  heaven,  and  of  the  earth  :  it  is 
the  union  of  three." 

Tlie  book  See-ki  says,  "  Formerly  the  emperor  made  a  so- 
lemn sacrifice  every  three  years  totlie  Hplrit  Trinity  in  Unity." 
;t;^= —  eJiin,  sun  Y.  Tlie  word  Tuo  in  ordinary  discourse 
sigiiltles,  rule,  law,  wisdom,  truth,  Way,  word.  In  the  text  of 
Lao  Lie  it  sIgnitli'S  the  dirinity.  ''Tao,  (says  he)  is  an  abyss 
of  perfections  which  comprehends  all  beings.  The  7'ao  wliicli 
can  \>K  described  Is  not  the  eternal  'J'uo.  'llie  Tao  is  its  own 
roll'  and  model.  The  Tao  preserves  the  heavens,  and  sustains 
the  earth.  It  is  so  elevated  that  none  can  reacli  it :  so  deep 
that  none  can  fathom  it ;  so  immense  that  it  contains  tlie  uni- 
verse :  and  notwithstanding  it  is  complcto  in  the  smallest 
things." 

"  He  who  is  as  visible,  and  yet  cannot  he  seen  is  denomina- 
ted lieoH  *i.  ;  he  who  can  be  heard,  and  yet  speaks  not  to  the 
cars,  hi ;  he  who  is  as  t<mgible,  and  yet  cannot  be  fell,  is  na- 
med ouci :  in  vain  do  you  consult  your  senses  concerning  these 
three;  your  reason  alone  can  discourse  of  tliem,  and  It  will 
tell  you  that  they  are  but  ojie  :  above,  there  is  no  light ;  be- 
low, there  is  no  darkness.  He  is  eternal.  -There  is  no  name 
which  can  designate  him.  He  bears  no  similitude  to  any 
created  thing.  He  is  an  image  without  yor?n;  and  a  form 
without  matter.  His  light  is  encompassed  with  darkness.  If 
you  look  upwards,  you  cannot  see  his  commencement :  If  you 
follow  him  you  cannot  discover  Ills  end.  What  the  Tan  'has 
always  been,  such  he  continues  to  be  :  for  he  is  eternal,  and 
the  commencement  of  wisdom." 

One  of  the  missionaries  at  Peking,  who  wrote  the  letter 
from  which  I  have  made  the  above  extracts,  lakes  it  for  grant- 
ed, that  the  mystery  of  tlie  Trinity  was  known  among  the  an- 
cient Chinese,  and  that  the  character  A  was  its  symbol.  Let- 
Ire  sur  tescharacteres  Chinois,  4to.  Bruxellcs,  1773. 

It  is  reinarkable  that  Moses  and  the  prophets,  the  ancient 
Chal'lee  Targumists,  the  author  or  authors  of  the  Zend 
Avesta,  Plato,  and  the  first  philosophers  of  Greece,  Philo  tho 
Jew,  John  and  the  apostlrs,  and  perhajis  even  Mohammed 
himself,  sliould  all  so  perfectly  coincide  In  their  ideas  con- 
cerning a  glorious  person  in  the  Godhead  !  This  must  have 
been  more  than  the  effect  of  accident.  Moses  and  the  pro- 
phets received  this  divine  doctrine  from  God  himself ;  it  was 
afterward  confirmed  to  the  apostles  by  divine  inspiration; 
and  ancient  philosophers  and  lawgivers  borrowed  from  both. 


CHAPTER  II. 

The  miracle  at  Cana  in  Galilee,  where  our  Lord  changed  water  into  icine,  1 — 11.  Jle  goes  to  Capernaum,  12.  Henurges 
til'-  temple  at  the  feast  of  the  pass-over,  13 — 17.  The  Jews  require  a  miracle,  as  a  proof  that  he  hud  authority  to  do  these 
things,  IS  In  ansirer,  he  refers  to  his  own  death  and  resurrection.  IS — 22.  Many  believe  on  him  while  at  the  feast  of  the 
pass-over,  to  whom  Jesus  would  not  trust  himself,  23 — 25.    [A.  M.  4031.    A.  D.  27.    Aji.  Olymp.  CCL  3.] 


AND  the  third  day  there  was  a  marriage  in  *  Cana  of  Gali- 
lee ;  and  the  mother  of  Jesus  was  there  : 
2  .\nd  both  Jesus  was  called,  i-and  his  disciples,  to  the  mar- 
riage. 

a  Sm  .toah.  1J.«1.— b  Ver.  11.    D«ut.  16.  14. 


NOTES.— Verse  1.  Cana  of  Galilee]  This  was  a  small  city 
in  the  tribe  of  Asher,  Josli.  xix.  2S.  and  by  saying  this  was 
(Jana  of  Galilee,  the  evangelist  distingnishes  it  from  another 
(^ana,  which  was  in  the  tribe  of  Ephraim,  in  the  Samaritan 
ciiuiilry.    See  .losh.  xvi.  8.  xvii.  9. 

Some  suppose  that  the  third  day  mentioned  here,  refers  to 
the  third  il^iy  of  the  marriage  feast :  such  feasts  lasting 
Binoiig  the  Jews  seven  days.  See  Judg.  xiv.  12,  17,  18.  and 
m.«hop  Pearce. 

•  '/'he  mother  of  Jesus  was  there]  r<ome  of  the  ancients  have 
thought  that  this  was  the  marriage  of  John  the  evangelist, 
who  is  supposed  to  have  been  a  near  relative  of  our  Lord.  See 
the  sketch  of  his  life  prefixed  to  these  notes. 

2.  And  both  Jesus  was  called,  and  his  disciples]  There  are 
several  remarkable  circumstances  here.  1.  This  was  proba- 
bly the  first  Christian  wedding  that  was  ever  in  the  world. 
2.  The  great  Author  o(  tlie  Christian  religion  with  his  disci- 

5les  (probably  then  only  four  or  five  in  number,  see  chapter  i. 
7,  &c.)  were  invited  to  It.  3.  The  first  miracle  Jesus  Christ 
wrought  was  at  It,  and  in  honour  of  it.  4.  The  mother  of 
Christ,  the  most  pureol'  all  virgins,  the  mosl  holy  of  all  wives, 
and  the  first  Christian  mother,  was  also  at  it.  5.  The  mar- 
riage w^  according  to  God,  or  these  holy  persons  would  not 
have  attended  it.  6.  The  bride  and  bridegroom  must  have 
been  a  holy  pair,  otherwise  they  would  have  had  nothing  to 
do  with  such  holy  company. 

Marriage  is  ever  honourable  in  itself;  but  it  is  n')t  at  all 
times  used  honourably.  Where  Jesus  is  not  invited  to  bless 
the  imion,  no  good  can  be  expected:  and  where  the  disciples 
of  sin  and  Satan  are  preferred  to  the  disciples  of  Christ  on 
euch  occasions,  it  is  a  melancholy  intimation,  tlial  so  bad  a 

Vo».  V.  K  k 


3  And  when  they  wanted  wine,  the  mother  of  Jesus  saith 
unto  him,  They  have  no  wine. 

4  Jesus  saith  unto  her,  '  Woman,  "t  what  have  I  to  do  with 
thee  f  °  mine  hour  is  not  yet  come. 

cCh.lO.W.— ilSo2Sam.  IG.  10.  &  19.  52.— o  Ch.  7.  6. 


beginning  will  have  a  bad  ending.  I  am  afraid  we  may 
search  long,  before  we  find  a  marriage  conducted  on  such 
principles  as  this  appears  to  have  been,  even  among  those 
who  make  more  than  a  common  profession  of  the  religion  of 
Christ. 

3.  They  have  no  teine.]  Though  the  blessed  Virgin  is  sup- 
posed to  have  never  seen  her  Son  work  a  miracl«  before  this 
time,  yet  she  seems  to  have  expected  him  to  do  something 
extraordinary  on  this  occasion;  as  from  her  acquaintance 
with  him,  she  must  liave  formed  some  adequate  idea  of  his 
power  and  goodness. 

4.  Wonian,  what  have  I  to  do  with  thcc7]  Tt  e/tnt  «rai  trot, 
yvvai ;  O  tcoman,  what  is  this  to  thee  and  me  7  This  is  an 
abrupt  denial,  as  if  he  had  said,  "  We  arc  not  employed 
to  provide  the  neces-saries  for  this  feast:  this  matter  belongs 
to  others,  who  should  have  made  a  proper  and  sufficient  pro- 
vision for  the  persons  they  had  invited."  The  words  seem  to 
convey  a  reproof  to  the  Virgin  for  meddling  with  that  which 
did  not  particularly  concern  her.  The  holiest  persons  aro 
always  liable  to  error*  of  judgment :  and  should  ever  con- 
duct themselves  with  modesty  and  humility,  especially  in 
those  things  in  which  the  providence  of  Gr>d  is  particularly 
concerned.  But  here,  indeed,  there  appeai-s  to  be  no  blame. 
It  is  very  likely  the  bride  or  bridegroom's  family  were  rela- 
tives of  the  blessed  Virgin  ;  and  slie  would  naturally  suppose 
that  our  Lord  would  l^eel  interested  f<ir  the  honour  and  com- 
fort of  tho  family ;  and  knowing  that  In-  possessed  extraordi- 
nary power,  made  this  application  to  him  to  come  forward  to 
their  assistance.  Our  Lord's  answer  to  his  mother,  if  proper- 
ly translated,  is  far  from  being  disrespectful.  He  addresses 
the  Virgin,  as  he  did  llie  Syrf>ph(Enician  woman,  Matt  Xv  28 

257 


Remarki  of  the  tuUt  qfthefeaat 


ST.  JOHN. 


on  the  water  made  -wine,  (f-c. 


5  His  mother  saitti  unto  the  servants,  Whatsoever  he  saith 
unto  you,  do  it. 

6  And  there  were  Bet  there  six  water-pots  of  stoner '  after  the 
manner  of  the  purifying  of  the  Jews,  containing'  two'or  three 
firkins  apiece. 

6  .lesus  saith  unto  them.  Fill  the  water-pots  with  water.  A«d 
they  filled  them  up  to  the  brim. 

8  And  lie  saitli  unto  them,  Draw  out  now,  and  bear  unto  the 
governor  of  the  feast.    And  they  bare  it. 

9  When  the  ruler  of  the  feast  had  tasted  ^  the  water  that  was 
made  wine,  and  knew  not  whence  it  was  :  (but  the  servants 
which  drew  the  water  knew ;)  the  governor  of  the  feast  called 
the  bridegroom, 

10  And  saith  unto  him,  Every  man  at  the  beginning  doth  set 
forth  good  wine ;  and  when  men  have  well  drunk,  then  that 
which  is  worse ;  but  thou  liast  kept  the  good  wine  until  now. 

11  This  beginning  of  miracles  did  Jesus  in  Uana  of  Galilee, 

f  Mark?.  3-K  Ch. 4.46.— h  Ch. 1.14.— I  Matt.12. 46.— k  Eiod. 13.14.  Deiil.  16.  1, 
16.     Ver.a   Ch.O.l  &6.4.&.  ll.PS. 

as  he  did  tlie  Samaritan  woman,  John  iv.  21.  as  he  addressed 
his  disconsolate  mother  when  he  hung  upon  the  cross,  chap, 
xix.  26.  as  he  did  his  most  affectionate  friend  Mary  Magda- 
lene, chap.  XX.  In.  and  as  tlie  angels  had  addressed  her  before, 
ver.  13.  and  as  St.  Paul  does  the  believing  Christian  woman, 
1  Cor.  vii.  16.  in  all  which  places  the  same  term  yvvat,  which 
occurs  in  this  verse,  is  used  ;  and  where  certainly  no  kind  of 
disrespect  is  intended ;  but  on  the  contrary,  complaisance, 
affability,  tenderness,  and  concern  :  and  in  this  sense  it  is 
used  in  the  best  Greek  writers. 

Mine  hour  is  not  yet  come.]  Or,  my  time ;  for  in  this  sense 
the  word  (opa  is  often  taken.  My  time  for  working  a  miracle 
is  not  yet  fully  come.  What  I  do,  I  do  when  necessary,  and 
not  before.  Nature  is  unsteady — full  of  haste ;  and  ever 
blundering  in  consequence.  It  is  the  folly  and  sin  of  men, 
that  they  are  ever  finding  faidt  with  the  divine  Providence. 
According  to  them,  God  never  does  any  thing  in  due  time- 
he  is  too  early  or  too  late  :  whereas  it  is  utterly  impossible  for 
the  divine  wisdom  to  forestall  itself:  or  for  the  divine  good- 
ness to  delay  what  is  necessai-y. 

5.  His  mother  saith,  &c.]  The  Virgin  seems  to  have  under- 
stood our  Lord  as  hinted  above.  It  was  not  yet  time  to  grant 
tliem  a  supply,  because  the  want  had  not  as  yet  been  generally 
Jelt.  But  silently  receiving  the  respectful  caution,  she  saw 
that  tlie  miracle  should  be  wrought,  when  it  best  suited  the 
puqjoses  of  the  divine  wisdom. 

6.  After  the  vianner  of  the  purifying  of  the  Jews]  Or,  for 
the  purpose  of  the purifyi-ng  of  the  Jews.  The  preposition 
Kara,  which  I  have  translated  for  the  purpose,  often  denotes, 
in  the  best  Greek  writers,  Vtin  final  cause  of  a  thing.  See 
several  examples  produced  by  Raphelius  from  Arrian  and 
Herodotus.  Tlicse  six  vessels  were  set  in  a  convenient  place, 
for  the  purpose  of  the  Jews'  washing  their  hands  before  they 
sat  down  to  meat,  and  probably  for  other  purposes  of  purifi- 
cation. See  tills  custom  referred  to  in  Matt.  xv.  2.  As  to  the 
number  six,  we  need  seek  for  no  mystery  in  it ;  the  number 
of  pots  was  proportioned  to  the  number  of  the  guests. 

Containing  two  or  three  firkins  apiece]  Measures,  or  me- 
trites, fxt]Tp£Tag.  Bishop  Cumberland  supposes  that  the  Syri- 
an melretes  is  here  meant,  which  he  computes  to  have  held 
8ave7i  pints  and  o?ie  eighth  of  a  pint.  And  if  this  computa- 
tion be  riglit,  the  whole  six  water-pots  might  have  contained 
about  fourteen  gallons  and  a  quart.  Others  make  each  me- 
tretes  to  contain  ten  gallons  and  two  pints :  see  Arbuthnot. 
But  the  contents  of  the  measures  of  the  ancients  are  so  very 
uncertain,  that  it  is  best  in  this,  and  numberless  other  cases, 
to  attempt  to  determine  nothing.  ' 

8.  Governor  of  the  feast.]  The  original  word,  apxiTpmXt- 
vos,  signifies  one  who  is  chief  or  head  over  three  couches,  or 
tables.  In  the  Asiatic  countries,  th§y  take  their  meals  sitting, 
or  rather  reclining  on  small  low  couches.  And  when  many 
people  are  present  so  that  they  cannot  all  eat  together,  three 
of  these  low  tables  or  couches  are  put  together  in  form  of  a 
crescent,  and  some  one  of  the  guests  is  appointed  to  take 
charge  of  the  persons  who  sit  at  these  tables.  Hence  the  ap- 
pellation of  architriclinus,  the  chief  over  three  couches  or  ta- 
hies ;  which  in  process  of  time  became  applied  to  the  gover- 
nor or  steward  of  a  feast,  lot  the  guests  be  many  or  few :  and 
such  person  having  conducted  the  business  well,  hada/es- 
tive  croicn  put  on  his  head  by  the  guests,  at  the  conclusion  of 
the  feast.    See  Ecclesiasticus,  chap,  xxxii.  1,  2,  3. 

And  they  bare  it.]  A  question  has  been  asked,  "Did  our 
I/)rd  turn  all  the  water  into  wine  which  the  six  measures 
contained?"  To  which  I  answer :  There  is  no  proof  that  he 
did  ;  and  I  take  it  for  granted  that  he  did  not.  It  may  be  ask- 
ed, "  How  could  a  part  be  turned  into  wine,  and  not  the 
wkole7"  To  which  lanswer  :  The  water  in  all  likelihood  was 
chanf^ed  into  wine  as  it  was  drawn  out,  and  not  otherwise. 
"B'.cL  did  notour  Lord  by  this  niirncle  minister  to  vice,  by 
producing  an  excess  of  inebrii'ting  liquor?"  No;  for  the  fol- 
lowing reasons  :  1.  The  company  was  a  select  and  holy  com- 
pany, where  no  excess  could  be  permitted.  And,  2.  Our  Lord 
does  not  appear  to  have  furnished  any  extra  qnantity,  but  only 
what  was  uccessary,  and  as  it  was  necessary.  "  But  it  is  inti- 
mated in  the  text,  that  the  guests  were  nearly  intoxicated  before 
this  miraculous  addition  to  their  wine  took  place ;  for  the 
evangelist  says,  orav  pe^vaSoai,  when  they  have  become  intox- 
icated." I  ijiuEwcr,  1.  It  is  not  intimated,  even  in  the  most  in- 
258 


*»  and  manifested  forth  his  glory ;  and  his  disciples  believed 
on  him. 

12  u  After  this  he  went  down  to  Capernaum,  he,  and  his  mo- 
ther, and  i  his  brethren,  and  his  disciples  :  and  they  continued 
there  not  many  days. 

1311  k  And  the  Jews'  pass-over  was  at  hand  :  and  Jesus  went 
Up  to  Jerusalem, 

14  I  And  feuml  in  the  temple  those  that  sold  oxen,  and  sheep, 
and  doves,  and  the  changers  of  money,  sitting  ; 

15  And  when  he  had  made  a  scourge  of  small  cords,  he  drove 
them  all  outi  of  the  temple,  and' the  sheep,  and  the  oxen  ;  and 
poured  out  the  changers'  money,  and  overthrew  the  tables ; 

IG  And  said  unto  them  that  sold  doves.  Take  these  things 
hence ;  make  not ""  my  Father's  house  a  house  of  merchandise. 

17  And  his  disciples  remembered'  that  it  was-wrHten,  "Tho 
zeal  of  thine  house  hath  eaten  roe  up. 

18  H  Then  answered  the  Jews,  and  said  unto  htm,  "What 

I  M«ti.2l.l'?.    Mark  11.15.     Luke  19.  45.— m  Luke  2.40.- n  Ps*.  69.  9.— o  Man. 

la.ffl.  Ch.  fi.M. 


direct  manner,  that  these  guests  were  at  all  intoxicated.  2. 
The  words  arc  not  spoken  of  the  persons  at  that  wedding  at 
all :  the  governor  of  the  feast  only  states  that  such  was  the 
co}n7non  custom  at  feasts  of  this  nature  ;  without  intimatinj' 
that  any  such  custom  prevailed  there.  3.  The  original  worJ 
bears  a  widely  different  meaning  from  that  which  the  objec- 
tion forces  upon  it.  The  verbs  ixc^vckcj  and  fie^vu,  from' 
peSv,  loine,  which,  irom  jxcra  ^vciv,  to  drink  after  sacrificing, 
signify  not  only  to  inebriate,  but  to  take  wine,  to  drink  wine, 
to  drink  enough  :  and  in  this  sense  the  verb  is  evidently  used 
in  the  Septuagint,  Gen.  xliii.  34.  Cant.  v.  1.  1  Mace.  xvi.  16. 
Hag.  i.  6.  Ecclus.  i.  16.  And  the  prophet  Isaiah,  chap.  Ivrii. 
11.  speaking  of  the  abundant  blessings  of  the  godly,  comp.irr-a 
them  to  a  tcatered  garden,  which  the  Septuagint  translate, 
(OS  Krjnoi  /jt-Jua)!/,  by  which  is  certainly  understood,  not  a 
garden  drowned  icith  water,  but  one  sufficiently  saturated 
with  it,  not  having  one  drop  too  much,  nor  too  little. 

10.  7'he  good  wine  until  now.]  That  which  our  Ixtrd  now 
made  being  perfectly  pure,  and  highly  nutritive. 

11.  This  beginning  of  miracles]  It  was  probably  tho  first 
he  ever  wrought; — at  any  rate,  it  was  the  first  he  wrought 
after  his  baptism,  and  the  first  he  virowghx.  publicly. 

His  glory]    His  supreme  divinity  :  chap.  i.  14. 

His  disciples  believed  on  him]  Were  more  abundantly  con- 
firmed in  their  faith,  that  he  was  either  the  promised  Messiah, 
or  a  most  extraordinary  prophet,  in  the  fullest  intercourse 
with  the  ever-blessed  God. 

13.  And  the  Jetv^s  pass-over  was  at  hand]  This  was  the  rea- 
son why  he  staid  but  a  few  days  at  Capernaum,  rer.  12.  tia 
he  wished  to  be  present  at  the  celebration  of  this  feast  at  Je- 
rusalem. This  was  the  first  pass-over  after  Christ's  baptism. 
The  second  is  mentioned,  Luke  vi.  1.  The  third,  John  vi.  4. 
And  Vha  fourth,  which  was  that  at  which  he  was  cnicifi'^, 
chap.  .xi.  55.  From  which  it  appears,  1.  That  our  blessul 
Lord  continued  his  public  ministry  atiout  three  years  and  a 
half,  according  to  the  prophecy  of  Daniel,  chap.  ix.  27.  Ami, 
2.  That  having  been  baptized  about  the  beginning:  of  his  thir 
tieth  year,  he  was  crucified  precisely  in  the  middle  of  hi« 
thirty-third.     See  Martin. 

14.  Found  in  the  temple  those  that  sold  oxen,  &c.]  This  is 
a  similar  fact  to  that  mentioned  Matt.  xxK  12.  Mark  xi.  15. 
Luke  xix.  45.  See  it  explained  on  Matt.  xxi.  12.  If  it  be  the 
same  fact,  then  John  anticipates  three  years  of  time  in  rela- 
ting it  here ;  as  that  cleansing  of  the  temple  mentioned  by 
the  other  evangelists,  took  place  in  the  last  week  of  o\ir 
Lord's  life.  Mr.  Mann,  Dr.  Priestley,  and  Bp.  Pearce,  con- 
tend that  our  Lord  cleansed  the  temple  only  once ;  and  that  was 
at  the  last  pass-over.  Calvin,  Mr.  Mede,  L'Enfant  and  Beau- 
sobre,  Dr.  Lardner,  Bp.  Hurd,  and  Bp.  Newcome,  contend 
that  he  purged  the  temple  twice ;  and  that  this,  mentioned  by 
John,  was  i\M  first  cleansing,  which  none  of  the  other  evan- 
gelists have  mentioned.  Let  the  reader,  says  Bp.  Newcome, 
observe  the  order  of  events. 

"Jesus  works  his  first  miracle  at  Cana  of  Galilee,  chap.  ii. 
11.  then  he  passes  a  few  days  at  Capernaum,  which  bririgs 
him  on  his  way  to  Jerusalem,  ver.  12.  The  pass-ovci'' beinjf 
near,  he  goes  up  to  Jerusalem,  ver.  13.  and  ca.sts  the  iradei-a 
out  of  the  temple,  ver.  15,  16.  At  the  pass-over  he  works  many 
miracles,  ver.  23.  While  he  is  in  Jerusalem,  which  city  he 
does  not  leave  till  chap.  lii.  22.  Nicodemus  comes  to  him  by 
night,  chap.  iii.  1,  2.  Chap.  iii.  2.  contains  a  reference  to  chap, 
ii.  23.  After  these  things,  Jesus  departs  from  Jerusalem, 
and  dwells  and  baptizes  in  .Kidea,  chap.  iii.  22.  And  all  these 
incidents  take  place  before  John  is  cast  in  prison,  ver.  24. 
But  the  second  cleansing  of  the  temple,  happens  most  clearly 
during  the  last  week  of  our  Lord's  life,  after  the  death  of  the 
Baptist,  and  at  a  time  when  it  would  be  absurd  to  say  that 
afterward  Jesus  dwelt  and  baptized  in  Judea." 

The  vindication  of  God's  house  from  profanation,  was  the 
fi.rst  and  the  last  care  of  our  Ix)rd  :  and  it  is  probable  he  began 
■dm\  finished  his  public  ministry  by  this  significant  T«;t. 

It  certainly  appeai-s  that  .lohn  directly  asserts  an  early 
cleansing  of  the  temple,  by  the  series  of  his  history:  as  the 
other  three  evangelists  assert  a  latter  cleansing  of  it.  And 
though  tlie  act  mentioned  here  seems  to  be  nearly  the  »a»ic 
witli  that  mentioned  by  the  other  evangelists,  yet  there  are 
some  differences.  St.  John  alone  mentions  the  scourge  of 
rushes,  and  the  casting  out  of  the  sheep, and  oxen.    Besides, 


Tht  discourte  of  our 


CHAPTER  !II. 


Ijord  teith  SUodemug. 


tign  showesl  thou  unto  U9,  seeini;  tlinl  thou  doest  itiese  things 7 

19  Jesus  answered  and  said  unto  them,  '  Destroy  this  temple, 
and  in  three  days  I  will  raise  11  up. 

20  Then  said  the  Jews,  Forty  and  six  yenrs  was  this  ternpio 
in  building,  and  wilt  thou  rear  it  up  in  three  days? 

21  But  he  spake  '  of  the  temple  of  his  body. 

22  When  therefore  he  was  risen  from  the  de;id,  '  his  disciples 
remembered  that  ho  had  said  this  unto  them;  and  they  be 

-q  Col. 2.9.  llcbrS.U.  Sol  Cor. 3. 16, 


there  is  a  considerable  difference  in  our  Lord's  mdnner  of  do- 
ing it:  in  the  cleansing  mentioned  by  the  three  evangelists  he 
assumes  a  vast  deal  of  authority,  and  speaks  more  pointedly 
concerning  himself  than  he  appears  to  do  in  this  cleansing 
mentioned  by  St.  John :  the  reason  which  has  been  given  is :  In 
the_/Srst  cleansing  he  wasjust  enterint;  upon  his  public  minis- 
try, and  therefore  avoided  (as  much  as  was  consistent  with 
the  accomplishment  of  his  work,)  the  giving  any  offence  to  the 
Jewish  rulei-s  :  but  in  the  last  cleansing,  he  was  just  conclu- 
ding his  ministry,  being  about  to  offer  up  his  life  fortlie  salva- 
tion of  the  world;  in  conse{,uencn  of  which,  he  speaks  fully 
and  without  reserve.  For  answers  to  all  the  objections  made 
against  ttco  cleansings  at'  the  temple,  sec  the  notes  at  the  end 
of  Bishop  Newcome's  Greek  Harmony  of  the  Gospels,  pp. 7,8,9. 

17.  The  zeal  of  thine  house]  See  P'sal.  lix  10.  Zeal  to  pro- 
mote thy  glory,  and  to  keep  thy  worship  pure. 

18.  What  sign  showest  thou]  Sec  on  Matt  .xii.  3.S.  and  xvi.  1. 
When  Moses  came  to  deliver  Israel,  he  gave  signs  or  miracles, 
that  he  acted  under  a  divine  commission  :  What  miracle  dost 
iliou  work  to  snow  as  that  thou  art  vested  with  similar  au- 
thority 1 

19.  Destroy  this  temple]  Tov  vaov  rovrnv,  this  very  temple: 
perhaps  pointing  to  his  body  at  the  same  time. 

20.  Forty  and  six  years  was  this  temple  in  building]  Tlie 
temple  of  which  the  Jews  spake,  was  begun  to  be  rebuilt  by 
Ilerod  the  Great,  in  the  18th  year  of  his  reign:  Jos.  Ant.  b.  xv. 
c  11.  s.  1.  and  XX.  c.  9.  s.  5,  7.  But  though  he  lluishod  the 
main  work  in  nine  years  and  a  half,  yet  some  additional 
buildings  or  repairs  were  constantly  carried  on  for  many 
years  afterward.  Herod  began  the  work  sixteen  years  before 
the  birth  of  our  Lord  :  the  transactions  which  are  here  rela- 
ted, took  place  in  the  thirtieth  year  of  our  Lord,  which  make 
the  term  exactly  _/br<y-.«ix  years.  Rosenmuller.  Josephus, 
Ant  b.  XX.  c.  S.  s.  5,  7.  has  told  us,  that  the  whole  of  the  build- 
ings belonging  to  the  temple,  were  not  finished  till  Nero's 
reign,  when  Albinus,  the  governor  of  Judea,  was  succeeded 
by  Oetsius  Plorus,  which  was  eighty  years  after  the  18th 
year  of  .Hero(i'*  reign.     See  Bp.  Pcarce. 

21.  Of  the  temple  of  his  body]  Rsilher,  the  temple,  his  body  : 
his  body  had  no  particular  temple  :  but  it  was  the  temple  "of 
his  rtivinity^the  place  in  which,  as  in  the  ancient  temple, 
his  Godhead  dwelt  See  how  the  Jews  perverted  these  words, 
^latt  xxvi.  60.  and  the  notes  there. 


licved  the  scripture,  and  the  word  which  Jesus   hail  said. 

23  ii  Now  wlien  In-  was  in  Jerusniem  at  the  pa-ss-over,  in  tlie' 
feast  rfay,  many  believed  in  his  name,  when  they  saw  the 
miracles  which  he  diil. 

24  But  Jesus  did  not  commit  himself  unto  them,  becaiwe  ho 
knew  all  men, 

25  And  needed  not  that  any  should  testify  of  man  :  f(u- '  he 
knew  what  was  in  man. 

•  1  .S.ni  ir.  7.  I  Chr..n.'J- 9.  M»ll.!>.4.  Mark  S.a  Ch.  6.M.  42  16  30.  A«»  1. 
ei      R«v  5  -a. ^ 

22.  Jifi.memficred  thnt  he  lind  said  this  unto  them]  Avroty, 
to  thrm,  i^  wanting  in  AIJIIL.M."'.  .Malt  BV.  uowards  of  one 
hundred  others;  both  the  S'yrian,  Persic,  Arabic,  Coptic, 
jEthiopic,  Armenian,  /Slavonic,  Vulgate,  aiid  Itutu.  Oriea- 
bach  has  left  it  out  of  the  text. 

They  believed  the  scripture]  The  scripture-which  the  evan- 
gelist immediately  refers  to,  may  have  been  Piialm  xvi.  10. 
f.'oinpare  this  with  Acts  ii.  31,  32.  and  with  chap.  xiii.  35 — 37. 
Sec  also  Psalm  ii.  7.  and  compare  it  with  Hebrews  i.  5.  and 
chapter  v.  5.  and  with  Acts  xiii.  3-3.  They  understood  these 
Scriptures  in  a  sense  in  which  they  never  before  under.slood 
them. 

It  is  the  property  of  many  prophecifs,  never  to  be  under- 
stood except  by  their  accomplishment  ;  but  these  are  so 
marked,  that  when  their  fulfilment  take.<--  place,  they  cannot 
be  inisunderstood,  or  applied  to  any  other  event. 

23.  Many  believed  in  his  name]  Tliey  believed  him  tb  be 
the  promised  Messiah,  but  did  not  belii'vO  in  him  to  the  salva- 
tion of  their  souls  :  for  we  find  from  the  following  verse,  that 
their  hearts  were  not  at  all  changed,  because  our  blessed  Lord 
could  not  trust  himself  to  them. 

24.  He  kneio  all  men]  Instead  of  jravras,  all  mm,  EGH. 
and  about  thirty  others,  read  navra,  every  man,  or  all  things! 
and  this  I  am  inclined  to  believe  is  the  true  reading.  Jesus 
knew  all  things,  and  why  1  because  he  made  all  things,  chap- 
ter i.  3.  and  because  he  was  the  all-wise  God,  ver.  1.  and  he 
knew  all  men,  beca\ise  he  alone  searches  the  heart,  and  tries 
the  reins.  He  knows  who  are  sincere,  and  who  are  hypocri- 
tical :  he  knows  those  in  whom  he  can  confide,  and  those  to 
whom  he  can  neither  trust  himself  nor  his  gifts.  Reader,  he 
also  knows  Ihce :  thy  care.s,  feare,  perplexities,  temptations, 
afllicticns,  de.^ircs,  and  hopes:  thy  helps  and  hiiiderunces: 
the  progress  thou  hast  made  in  the  divine  life,  or  thy  declen- 
sion from  it.  If  he  know  thee  to  be  hypocritical  or  iniquitous, 
he  looks  upon  thee  with  abhorrence  :  if  he  know  thee  to  be  of 
a  meek  and  broken  spirit,  he  looks  on  thee  with  pity,  touipla- 
cency  and  delight  Take  courage — thou  c-anst  say.  Lord,  thou 
k newest  all  things  tlmuknowesl  that  1  do  love  thee,  and  mourn 
because  I  lore  and  serve  thee  so  little ;  then  e.Kpect  liini  to 
come  in  unto  thee,  and  make  hi.?  abode  with  thee  :  while  thy 
eye  and  heart  are  simple,  he  will  love  thee,  and  thy  whole 

!  soul  shall  be  full  of  light.    To  him  be  glory  and  dominion 
1  forever. 


CHAPTER  IIL 

77i«  conversation  between  Nicodemus  and  our  Lord,  about  the  new  birth  and  faith  in  his  testimony,  1 — 15.  The  love  of 
God,  the  source  of  human  salvation,  16.  Who  are  condemned,  and  who  are  approved,  17—21.  Jesus  and  his  disciples 
come  to  Judea,  and  baptize,  22.  John  baptizes  in  Enon,  23,  24.  The  disciples  of  John  and  the  Pharisees  dispute  about 
purifying,  25.  The  discourse  between  John  and  his  disciples  about  Christ,  in  which  the  excellence,  perfection,  and  privi- 
leges, of  the  Christian  dispensation  are  pointed  out,  26 — 3b.     [K.  M.  4031.    A.  D.  27.     An.  Olymp.  CCI.  3.] 


T 


HEUE  was  a  man  of  the  Pharisees,  •  named  Nicodemus,  [    3  Jesus  answered  and  said  unto  him.  Verily,  verily,  I  say 


a  niler  of  the  Jews 
t?  ii  The  same  came  to  Jesus  by  night,  and  said  unto  him,  Kab- 
hi,  we  know  that  thou  art  a  teacher  come  from  God  :  for  '  no 
nuin  can  do  these  miracles  that  thou  doest,  except  •*  God  be 
with  him. 


NOTES. — Verse  1.  Nicodemus,  a  ruler  of  the  Jews.]  One 
of  the  members  of  the  grand  eannedrim  ;  lor  such  were  ordi- 
narily styled  rulers  among  the  Jews.  A  person  of  the  name 
of  NicodsmuK,  the  son  of  Gorion,  is  mentioned  in  the  Jewish 
writings,  who  lived  In  the  time  of  Vespasian,  and  was  repu- 
ted to  be  so  rich,  that  he  could  support  all  the  inhabitants  of 
Jerusalem  for  ten  years.  But  this  is  said  in  their  usual  extra- 
vagant mode  of  talking. 

2.  Came  to  Jesus  by  night]  He  had  matter*  of  the  utmost 
importance,  on  which  he  wished  to  consult  Christ:  and  he 
chose  the  night  season,  perhaps  less  through  the  fear  of  man, 
than  through  a  desire  to  have  Jesus  alone,  as  he  found 
him  all  the  day  encompassed  with  the  multitude  ;  so  that  it 
was  impossible  for  him  to  get  an  opportunity  to  speak  fully 
on  those  weighty  affairs,  concerning  which  he  intended  to 
consult  him.  However,  we  may  take  It  for  granted,  that  he 
had  no  design  at  present  to  become  his  disciple  :  as  baptism 
and  circumcision,  which  were  the  initiating  ordinances  among 
the  Jews,  were  never  administered  in  the  night  time.  If  any 
person  rfceived  baptism  by  night,  he  was  not  acknowledged 
for  a  proselyte.    See  Vfetstein. 

Unbbi]  My  Master,  or  Teacher,  a  title  of  respect  given  to 
the  Je\^8h  doctors,  something  like  our  Doctor  of  Divinity, 
i.  e.  teacher  of  divine  things.  But  as  there  may  be  many 
found  among  us,  who  though  they  bear  the  title,  are  no  teach- 
ers, so  il  waa  among  iha  Jews:  and  perhaps  it  was  in  refer- 
ence to  this,  that  Nicodemus  uses  the  word  JiJuTxaAjf,  dida- 


unto  thee,  '  Except  a  man  be  born  '  again,  he  cannot  sec  the 
kingdom  of  God. 

4  Nicodemus  saith  unto  him,  How  can  a  man  be  born  when 
he  is  old  7  can  he  enter  the  second  time  into  his  mother's  womb, 
and  be  born? 

eChar'orllS.    OsJi.  6. 15.    Til  3.S.  Jiiinfs  1. 19.    1P«.1.23.    1  John  3,9.— f  Or, 


s/calos,  immediately  after,  by  which,  in  chap.  i.  39.  St.  John 
translates  the  word  Rtibhi.  Rabbi,  teacher,  is  often  no  more 
than  a  title  of  respect ;  didas/calos  signifies  a  person  who  not 
only  has  the  name  of  teacher,  but  who  actually  does  teach. 

We  know  that  thou  art  a  teacher  come  from  God]  We,  all 
the  members  of  the  grand  sanhedrim,  and  all  the  rulers  of  the 
people,  who  have  paid  proper  attention  to  thy  doctine  and  mi- 
racles. We  are  all  convinced  of  this,  though  we  are  not  all 
candid  enough  to  own  it.  It  is  possible,  however,  that  oicaficv, 
we  know,  signifies  no  more  than,  it  i.i  knoirn,  it  is  generally  ac- 
knotcledged  and  a  I  loice<l,lhatlhoa  art  a  leacher  come  tiomGod. 

No  mail  can  do  these  miracles]  It  Is  on  the  evidence  of  thj' 
miracles  that  I  ground  my  opinion  of  thee.  No  man  can  do 
what  thou  dost,  unless  the  onmipotence  of  God  be  with  him. 

3  Jesus  answered]  Not  in  the  language  of  compliment: 
he  saw  the  state  of  NicoJenuis's  soul,  and  he  immediately  ad- 
dressed himself  to  him  on  a  subject  the  most  interesting  and 
important  But  what  connexion  is  there  between  our  Lord's 
reply  and  the  address  of  Nicodemus  1  Probably  our  Lord  saw, 
that  the  object  of  his  visit  was  to  inquire  about  the  Me.s.siah'a 
kingdom,  and  in  reference  to  this,  he  immediately  says,  E.v-' 
cept  a  man  lie  born  again,  &c. 

The  repetition  of  amen,  or  verily,  verily,  among  the  J'?wish 
writers,  was  cottsidered  of  equal  import  with  the  most  solemn 
oath. 

He  bor7i  again]    Oj-,  from  above  :  different  to  that  new 
birtl»,  wliich  \he  Jews  sujiposod  every  baptized  proselyte  eii 
•2.'>9 


On  the  iialuTC  and  necessity 


ST.  JOHN. 


of  the  new  birth. 


5  Jesus  answered,  Verily,  verily,  I  say  unto  thee,  s  Except  a 
man  be  born  of  water  and  o/"the  Bpirit,  he  cannot  enter  into 
the  kingdom  of  God. 

6  That  which  is  born  of  the  flesh  is  flesh  ;  and  that  which  is 
born  of  the  Spirit  is  spirit.  ' 

7  Marvel  not  that  I  said  unto  thee,  Ye  must  be  born  h  again. 

8  <  The  wind  bloweth  where  it  listeth,  and  thou  hearest  the 
sound  thereof,  but  canst  not  tell  whence  it  cometli,  and  whither 
it  gooth :  so  is  every  one  that  is  born  of  the  Spirit. 

IT  Mark  I"!  16  ArlsS  ^3— h  Or,  from  above.— i  Ewles.U.n.  1  Cor.S.lt.— k  Ch. 
S.fesn.-I  MiMl.ll.'J?.  Ch.l.l8.&7.  16,  St.8.S8.  &  12.49.&  14.24. 


joyed ;  for  they  held  that  the  Gentile,  who  became  a  proselyte, 
Avas  like,  a  child  new  horn.  This  birth  -was  of  water  from 
below  :  tlie  birth  for  which  Christ  contends  is  ni'(o0£»',  from 
al/ovc—hy  tlie  agency  of  the  Holy  Spirit.  Erery  man  must 
li.Tvc  hro  births,  one  from  heaven,  the  oilier  from  earth:  one 
of  his  body,  tlie  other  of  his  .soul :  without  t\w first,  he  cannot 
see  nor  enjoy  this  world ;  without  the  last,  he  cannot  see  nor 
enjoy  the  kingdom  of  God.  As  there  is  an  absolute  necessity 
that  a  child  should  be  born  into  the  world,  tliat  he  may  see  its 
light,  contemplate  its  glories,  and  enjoy  its  good  ;  so  there  is 
an  absolute  necessity  that  the  soul  sliouUi  be  brought  out  of 
Its  state  of  darkness  and  sin,  through  the  light  and  power  of 
the  grace  of  Christ,  that  it  may  be  able  to  see,  iSciv,  or,  to  dis- 
cern, the  glories  and  excellencies  of  the  kingdom  of  ( 'hrist 
here,  and  be  pnpared  for  the  enjoyment  of  the  kingdom  of 
glory  hereafter.  The  Jews  had  some  general  notion  of  the 
■neti  hirlh ;  but  like  many  among  Christians,  they  put  the  acts 
of  proselytism,  baptism,  &c.  in  the  place  of  the  Iloly  Spirit 
and  his  influence :  they  acknowledged  that  a  man  must  be 
born  again,  but  they  made  that  new  birth  to  consist  in  pro- 
fession, confession,  and  external  wasliing.     See  on  ver.  10. 

The  new  birth  which  is  here  spoken  of,  comprehends  not 
only  wliat  is  termed  justification  or  pardon,  but  also  sanctifl- 
cation  or  holiness.  Sin  must  be  pardoned,  and  the  impurity 
of  the  heart  washed  away,  before  any  soul  can  possibly  enter 
into  the  kingdom  of  God.  As  this  nero  birtit  implies  the  re- 
newing of  the  whole  soul  in  righteousness  and  true  holiness, 
it  is  not  a  matter  tliat  may  be  dispensed  with :  heaven  is  a 
place  of  holiness,  and  nothing  but  what  is  like  itself,  can  ever 
enter  into  it. 

4.  How  can  a  vian  he  horri  when  he  is  old?]  It  is  probable 
that  Nicodemus  was  pretty  far  advanced  in  age  at  this  time  ; 
and  from  his  answer  we  may  plainly  perceive,  that  like  the 
rest  of  the  Jew.s,  and  like  multitudes  of  Christians,  he  rested 
in  the  letter,  without  paying  proper  attentioB  to  the  spirit :  the 
shadote,  without  the  thinff  signified,  had  hitherto  satisfied 
hiin.  Our  Lord  knew  him  to  be  in  this  state,  and  this  was  the 
cause  of  his  pointed  address  to  him. 

5.  Of  mater  and  of  the  Spirit]  To  the  baptism  of  water,  a 
lT>an  was  admitted  when  he  became  a  proselyte  to  the  .Jewish 
religion  ;  and  in  this  baptism,  he  promised,  in  the  most  so- 
lemn manner,  to  renounce  idolati"y,  to  take  the  God  of  Israel 
for  his  God ;  and  to  have  his  life  conformed  to  the  precepts  of 
the  divine  law.  But  the  water  which  was  used  on  the  occa- 
sion was  only  an  emblem  of  the  Holy  Spirit.  The  soul  was 
considered  as  in  a  state  of  defilement,  because  of  past  sin : 
now,  as  by  that  water  the  body  was  washed,  cleansed,  and 
refreshed ;  so  by  the  influences  of  the  Holy  Spirit,  the  soul 
was  to  be  purified  from  its  defilement,  and  strengthened  to 
walk  in  the  way  of  truth  and  holiness. 

When  John  came  baptizing  with  water,  he  ^ave  the  Jews 
the  plainest  intimations  that  this  would  not  suffice  ;  that  it  was 
only  typical  of  that  baptism  of  the  Holy  Ghost  under  the  simi- 
litude of  fire,  which  they  must  all  receive  from  Jesus  Christ: 
see  Matt.  iii.  II.  Therefore,  our  Lord  asserts  that  a  man  must 
be  horn  of  inater  and  the  Spirit,  i.  e.  of  the  Holy  Ghost,  which, 
represented  under  the  similitude  of  water,  cleanses,  refreshes, 
and  purifies  the  soul.  Reader,  hast  thou  never  had  any  other 
baptism  than  that  of  water  1  If  thou  hast  not  had  any  otlier, 
take  Jesus  Christ's  word  for  it,  tliou  canst  not,  in  thy  present 
state,  enter  into  the  kingdom  of  God.  I  would  not  say  to  thee 
merely,  read  what  it  is  to  be  born  of  the  Spirit :  but  pray,  O 
pray  to  God  incessantly,  till  he  give  thee  to  feel  what  is  im- 
plied in  it !  Remember,  it  is  Jesus  onl;/  who  baptizes  with 
the  Holy  Ghost :  see  chap.  i.  33.  He  who  receives  not  this 
baptism,  has  neither  right  nor  title  to  the  kingdom  of  God; 
nor  can  he  with  any  propriety  be  termed  a  Christian,  because 
that  which  essentially  distinguished  the  Christian  dispensation 
from  that  of  the  Jews,  was^  that  its  Author  baptized  all  his 
followers  with  the  Holy  Ghost. 

Though  baptism  by  water  into  the  Christian  faith,  was  ne- 
cessary to  every  Jew  and' Gentile  that  entered  into  the  king- 
dom of  the  Messiah,  it  is  not  necessary  that  by  water  and  the 
Spirit,  (in  this  place,)  we  should  understand  two  difTercnt 
things :  it  is  probably  only  an  elliptical  form  of  speech,  for  tlie 
Holy  Spirit  under  the  similitude  of  water ;  as  in  Matt.  iii.  3. 
the  Holy  Ghost  and  fire,  do  not  mean  two  things,  but  one,  viz. 
the  Holy  Ghost  under  the  fiimititnde  of  fire — pervading  every 
part,  refining  and  purifying  the  wliole." 

6.  That  which  is  horn  of  the  fi.csh  is  ficsh]  This  is  the  an- 
swer to  the  objection  made  by  Nicodemus  in  ver.  4.  Can  a 
man  enter  the  second  time  into  his  another's  ipoinb,  and  be 
horn  7  Our  Lord  here  intimates,  that  were  even  this  possible,  it 
Would  not  answer  the  end  :  for  the  plant  will  ever  be  of  tlie 
"nture  of  the  seed  that  produces  it — like  will  beget  its  like. 
The  kingdom  of  God  is  spiritual  and  holy;  and  that  which  is 

260 


9  Nicodemus  answered  and  said  unto  him,  k  How  can  these 
things  be  1 

10  Jesus  answered  and  said  unto  him,  Art  thou  a  master  oi 
Israel,  and  knowest  not  these  things  1 

1 1  '  Verily,  verily,  I  say  unto  thee.  We  speak  that  we  do  know, 
and  testify  that  we  have  seen ;  and  ■"  ye  receive  not  our  witness. 

12  If  I  have  told  you  earthly  things,  and  ve  believe  not,  how 
shall  ye  believe,  if  I  tell  you  o/"li«avenly  things  1 

13  And  "  no  man  hath  ascended  up  to  heaven,  but  he  that 

m  Ver.3a.-n  Prov.  30.  4.    Ch. 6. 33,  38,  51,  62.  &  16.  23.  Ada  2.  31.    1  Cor.  15.47. 
Ejih.  4.  !>,  in. 


born  of  the  Spirit,  resembles  the  Spirit;  for  as  he  is  who  be- 
gat, so  is  he  wlio  is  begotten  of  him.  Therefore  the  spiritual 
regeneration  is  essentially  necessary,  to  prepare  the  soul  for 
a  holy  and  spiritual  kingdom. 

8.  7'he  wind  bloweth]  Though  the  manner  in  which  this 
new  birth  is  efTected  by  the  Divine  Spirit  be  incomprehen- 
sible to  us  ;  yet,  we  must  not  on  this  ground,  suppose  it  to  be 
impossitjle.  The  wind  blows  in  a  variety  of  directions ;  we 
hear  its  sound,  perceive  its  operation  in  the  motion  of  the 
trees,  &c.  and  feel  it  on  ourselves — but  we  cannot  discern  tlie 
air  itself,  we  only  know  that  it  exists  by  the  effects  which  it 
produces ;  so  is  every  one  who  is  born  of  the  Spirit ;  the  ef- 
fects are  as  discernible,  and  as  sensible  as  those  of  tbe  wind : 
but  itself  we  cannot  see.  But  he  who  is  born  of  God,  knows 
that  he  is  thus  born:  the  Spirit  itself  the  grand  agent  in  this 
new  birtn,  heareth  teitness  tcith  his  spirit,  that  he  is  horn  of 
God,  Rom.  vii.  16.  for,  he  that  believeth  hath  the  jrilncss  in 
himself,  1  .Tohu  iv.  13.  and  v.  10.  Gal.  iv.  6.  And  so  does  this 
Spirit  work  in,  and  by  him,  that  others,  though  they  see  not 
tlic  principle,  can  easily  discern  the  change  prodviced  ;  for 
whatsoever  is  born  of  God  overcometh  the  world,  1  Jolin  v.  4. 

9.  How  can  these  things  be 7]  Our  Lord  had  very  plainly 
told  him  how  these  things  could  be;  and  illustrated  the  iicw 
birth  by  one  of  the  most  proper  simii'ies  that  could  be  clios'  n  : 
but  so  intent  was  this  great  man  on  making  every  thhig  huli- 
mit  to  the  testimony  of  his  senses,  that  he  appears  unwilling 
to  believe  any  thing,  unless  lie  can  comprehend  it.  This  i.-; 
the  case  with  many — they  profess  to  believe  because  they 
comprehend — but  tbey  are  impostors  who  speak  thu.s  :  there 
is  not  a  man  in  the  universe  that  can  fully  comprehend  one 
operation,  either  of  God,  or  his  instrument,  nature:  and  yif 
they  must  believe,  and  do  believe,  though  they  never  diil,  nor 
ever  can  fully  conrpi-ehend,  or  account  for,  the  objecls  o 
their  faith. 

10.  Art  thou  a  master  of  Israel,  &c.]  Hast  thou  taken  u|iof: 
thee  to  guide  the  blind  into  the  way  of  truth  ;  and  yet  know- 
est not  that  truth  thyself?  Dost  thou  command  proselytes  Ir 
be  baptized  with  water  as  an  emblem  of  a  -new  birth:  ami 
art  thou  unacquainted  with  the  cause,  necessity,  nalnre,  and 
effects,  of  that  new  birth"?  How  many  masters  are  tlieie  sti! 
in  Israel,  who  are  in  this  respect  deplorably  ignorant;  ani( 
strange  to  tell,  publish  their  ignorance  and  folly  in  the  sigh, 
of  the  sun,  by  writing  and  speaking  against  the  tiling  itself  . 
It  is  strange  tliat  such  people  cannot  keep  their  own  secret. 

"  But  water  baptism  is  this  new  birth."  No.  Jesus  tells 
you  a  man  must  be  born  of  water  and  tlie  Spirit :  and  the 
water  and  its  effects  upon  the  body,  differ  as  much  from  tlii^j 
Spirit,  which  it  is  intended  to  represent,  and  tbe  eftec'ts  pir» 
duced  in  the  soul,  as  real  lire  does  from  painted  flame. 

"  But  I  am  taught  to  believe  that  this  baptism  is  regenera. 
lion."  Then  you  are  taught  to  believe  a  falsity.  Tile  Churcl. 
of  England,  in  which  perhaps  you  are  a  teacher  or  a  member 
asks  the  following  questions,  and  returns  the  sulijoinet. 
answers. 

"  Q..  How  many  sacraments  hath  Christ  ordained  in  his 
church  1"  "^  Two  only,  as  generally  necessary  to  salvation  ; 
that  is  to  say.  Baptism  and  the  Supper  of  the  Lord."  "  Q. 
How  many  parts  are  there  in  a  sacrament  V  "  A.  Two.  Tlie 
outvvai-d  visible  sign,  and  the  inward  spiritual  grace."  "  Q 
What  is  the  outward  visible  sign,  or  form,  in  baptism  V  "  A. 
Water,  wherein  the  person  is  baptized.  In  the  name  of  the. 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  "  Q.  VVljat 
is  the  inward  and  spiritual  grace"?"  "A.  A  death  unto  sin, 
and  a  new  birth  unto  righteousness ;  for  being  by  nature  horn 
in  sin,  and  the  children  of  wrath,  we  are  hereby  made  the 
children  of  grace." 

Now  I  ask.  Whereby  are  such  persons  made  tlie  children  of 
grace"?  Not  by  the  water,  but  by  the  death  unto  sin,  and  the 
new  hirlh  unto  righteousness :  i.  e.  through  the  agency  of  tlie 
Holy  Ghost,  sin  is  destroyed,  and  the  soul  filled  with  holiness. 

11.  Vie  speak  that  we  do  knoid]  I  and  my  disciples  do  not 
profess  to  teach  a  religion  which  we  do  not  undcrelaud,  nor 
exemplify  in  our  conduct.  A  strong  but  delicate  reproof  to 
Nicodemus,  who,  though  a  master  of  Israel,  did  not  imder- 
stand  the  very  rudiments  of  the  dcKMrine  of  salvation.  He  was 
ignorant  of  the  nature  of  the  new  birth.  How  wretched  is  the 
lot  of  that  minister,  who,  while  he  professes  to  recommend 
the  salvation  of  God  to  others,  is  all  the  while  dealing  in  the 
meagre,  unfruitful  traffic  of  an  unfelt  truth !  Let  such  either 
acquire  the  knowledge  of  the  grace  of  God  themselves,  or 
cease  to  proclaim  it. 

Ye  receive  not  our  teitnes.?]  It  was  deemed  criminal  among 
the  Jews,  to  question  or  depart  from  the  authority  of  their 
teacliers.  Nicodemus  grants  that  our  Lord  is  a  teacher  come 
from  God ;  and  yet  scruples  to  receive  his  testimony  relative  to 
the  new  birth,  and  the  spiritual  nature  of  the  Messiah's  kingdom. 


T'hose  who  believe  are  saved ; 


CHAPTER  III. 


those  who  bdiere  not,  arc  condemned. 


came  down  from  heaven,  even  the  Son  of  man  which  is  in 
heaven 

14  H  "  And  as  Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  p  must  tlie  Son  of  man  he  hfled  up  ; 

15  That  wliosoevcr  believeth  in  liim  should  not  perish,  but 
'  have  eternal  life. 
;  16  11 '  For  God  so  loved  the  world,  tliat  he  save  his  only-be- 
gotten Son,  that  whosoever  believeth  in  him  should  not  perish, 
but  liave  cverleisting  life, 

17  '  For  God  sent  not  his  son  into  the  world  to  condemn  the 
world;  but  that  llio  world  througli  him  might  be  saved. 

o  Numb.ai.  9.— p  Ch.  8.  28.  Si  K.  :&— q  Vor  X.  Chap.  C.  4T.— r  Hoiii.5.8.   I  John 
4.J.- aLuke9.56.  Ch.S.-l.\  &8.  ir..&IS.47.   IJolin  4.  14, 


12.  If  I  have  told  you  earthly  thing'']  If,  after  I  have  illus- 
trated this  new  birth  by  a  most  expressive  metaphor,  tiiken 
tVom  earthly  tilings,  and  after  all  you  believe  not ;  liow  can 
you  believe,  should  1  tell  you  o( heavenly  thing.i,  in  such  lan- 
(jiiajce  as  angels  use,  where  earthly  images  and  illusuations 
can  have  no  place?  Or,  if  you,  a  teacher  in  Israel,  do  not  un- 
derstand the  nature  of  such  an  earthly  thing  or  custom  of  the 
kiii2(l(iiii,  eslalilislied  over  the  Jewish  nation,  as  being  born  of 
b;;ptisiii,  practise<l  everyday  in  the  initiation  of  proselytes: 
h.iu  will  you  luiderstand  such  heavenly  things,  as  the  initia- 
liun  of  my  disciples  by  the  baptism  of  the  Holy  Ghost  and  Are 
fioiu  lie:  ven,  if!  should  proceed  further  on  the  subject? 

!.'{.  Komnn  luith  ascended]  This  seems  a  figurative  ex- 
pression for.  No  man  hath  kAown  the  mysteries  of  the  king- 
(/««(»/' Gorf ,- as  in  Dent.  XXX.  12.  Psal.  I.\xiii.  17.  Prov.  xxx. 
•V  Rom.  xi.  ;{•!.  And  the  expression  is  founded  upon  this  ge- 
n^Mally  received  maxim  :  That  to  be  perfc^ctly  aecpiainted  witli 
I  lie  concerns  of  a  place,  it  is  necessary  for  a  jjirsori  to  be  on 
I' I.'  sjjot.  But  Our  Lord  probably  spoke  to  corrert  a  false  no- 
tion among  the  .lews,  viz.  that  iNIoses  had  ascended  to  heaven, 
in  order  to  gel  the  Law.  It  is  not  Moses  who  is  to  be  heard 
now,  hwi  Jesus ;  Moses  did  not  ascend  to  heaven  :  buttheiSon 
of  man  is  come  down  from  heaven  to  reveal  the  divine  will. 

Tliat  came  down]  The  incarnation  of  Christ  is  represented 
under  the  notion  of  his  coming  doicn  from  heaven  to  dwell 
upuii  earth. 

Whiik  is  in  heaven.]  Lest  a  wrong  meaning  should  be 
taken  from  the  foregoing  expression,  and  it  should  be  ima- 
fjiiK^d  that  in  order  to  manifest  himself  upon  earth,  he  must 
ui-cessarily  leave  heaven  ;  our  blessed  Lord  rptalifies  it  l)y  add- 
ing, the  Son  of  man  irho  is  in  heaven  :  pointing  out  by  this, 
the  iibiijiiili/  or  omnipresence  o(  his  nature:  a  character  es- 
sentially belonging  to  God  ;  for  no  being  can  possibly  exist  in 
roo.-e  places  than  one  at  a  time,  but  Ue  who  Jills  the  heavens 
ill' J  the  earth. 

H.  As  Moses  lifted  up]  He  shows  the  reason  why  he  de- 
scended from  heaven,  that  he  might  be  lifted  up,  i.  e.  crucified 
for  the  salvation  of  mankind  ;  and  be,  by  the  appointment  of 
<i<i.l,  as  certain  a  remedy  for  sinful  souls,  as  the  brazen  ser- 
].>'-iil  elevated  on  a  pole,  Numb.  xxi.  9.  was  for  the  bodies  of 
tli.'  Isi-a  Mites  which  liad  been  bitten  by  the  fiery  serpents  in 
111';  wilderness.  It  does  not  appear  to  me,  that  the  brazen  ser- 
p  ■:it  was  ever  intended  to  be  considered  as  a  type  of  Christ, 
it  is  po.-:sible  to  draw  likenesses  and  resemblances  out  of  any 
t  (iiig:  but  in  such  matters  as  these,  we  should  take  heed  that 
we  go  no  further  than  we  can  say,  Thus  it  is  tcriilen. 
.\inoi:g  the  .lew;?,  the  brazen  serpent  was  considered  a  type  of 
«iie  re.^urrection — through  it  the  dying  lived:  and  so  by  the 
\Mice  of  God,  they  that  were  dead  shall  be  raised  to  life.  As 
ftie  serpent  was  raised  up,  so  shall  Christ  be  lifted  up:  as 
they  who  were  slung  by  the  Ilery  sei-penfs,  were  restored  by 
linking  up  to  the  brazen  sei-pent :  so  those  who  are  infected 
v,it!i,  and  dying  through  sin,  arc  healed  and  saved  by  looking 
up  to,  and  believing  in  Christ  crucilled.  These  are  all  tlie 
analogies  which  We  ran  legitimately  trace,  between  the  lifting 
up  of  the  brazen  serpent,  and  the  cmcilixion  of  Jesus  Christ. 
'r:;e  lifting  up  of  the  :<on  of  man  may  refer  to  his  mediatorial 
ollii-e  at  the  right  hand  of  God.     See  the  note  on  Numb.  xxi.  9. 

I.'j.  'J'h'it  irhn.iorrer  believeth]  Up.  Pearee  supposes  that 
this  verse  is  only  the  conclusion  of  the  16th,  and  that  it  has 
Ill-en  inserted  in  this  place  by  mistake.  The  words  contain 
the  reason  of  the  subject  in  the  following  verse,  and  seem  to 
bleak  in  upon  our  Lord's argiunent,  before  he  had  fully  stated 
it.  The  words  firi  n:roXi)rai  aXXa,  may  not  perish  but,  are 
(iiiiitled  by  some  very  ancient  M."<S.  and  Versions. 

10.  For  (rod  so  loved  the  world]  Such  a  love  as  that  which 
induced  God  to  give  his  only-begotten  Son  to  die  for  the  world, 
eoiild  not  he  desrri/jed : — Jesus  Christ  does  not  attempt  it. 
lie  has  put  an  eternity  of  meaning  in  the  particle  oiiroi,  so,  and 
li'ft  a  subject  for  everlasting  contemplation,  wonder,  and 
praise,  to  angels  and  to  men.  The  same  evangelist  uses  a 
similar  mode  of  expression,  1  Epist.  iii.  !.  Behold  what  man- 
NKR  of  love.  -KOTanrjv  ayarrni/,  the  rather  hath  bestowed  upon  us. 

Prom  the  subject  before  him,  b't  the  reader  attend  to  the  fol- 
lowing particulars:  First.  The  world  was  in  a  niinous,  con- 
di'inned  state,  about  to  perish  everlastingly  ;  and  wag  utterly 
witlymt  power  to  rescue  itself  from  destruction.  Secondly. 
That  God,  through  the  impulse  of  his  eternal  love,  provided 
for  its  rescue  and  salvation,  by  giving  his  Son  to  die  for  it. 
Thirdly.  That  the  sacrifice  of  Jesus  was  the  only  mean  by 
which  the  redemption  of  man  could  be  effected,  aiid  that  it  is 
olis.ilutely  sufHcient  to  accomplish  this  gracious  design:  for 
It  would  have  been  inconsistent  with  the  wisdom  of  (Jod  to 
have  appointed  a  sacrifice,  greater  in  itself,  or  less  in  its 


18  1'  'lie  that  believeth  on  him  is  not  condemned:  but  he  that 
believeth  not  is  condemned  already,  because  he  hath  not  be- 
lieved in  the  name  of  the  only-lM;goiti-n  Son  of  t.'od. 

19  And  this  is  the  condemnation,  "that  light  is  come  into  the 
world,  and  men  loved  darkness  mther  than  light,  because 
their  deeds  were  evil. 

20  For  V  every  one  that  doeth  evil  hateth  the  light,  neither 
Cometh  to  the  light,  lest  his  deeds  should  be  ■"  reproved. 

21  iJullie  that  doeth  IrirthcBmeth  to  the  light,  that  his  deeds 
may  be  made  manife.st,  that  they  arc  wrought  in  God. 

22  1  After  these  things  came  Jesus  and  his  disciples  into  tha 


merit,  than  what  the  urgent  necessities  of  the  ca.se  required. 
Fourthly.  That  sin  must  be  an  indescribable  evil,  when  it  re- 
quired no  less  a  sacrifice  to  make  atonement  for  it,  than  Ood 
manifested  in  the  Jleslu  Fifthly.  That  no  man  is  saved 
through  this  sacrifice,  but  he  that  believes,  i.  e.  who  credits 
what  (Jod  lias  spoken  concerning  Christ,  his  sacrifice,  the  end 
for  which  it  was  otiered,  and  the  way  in  which  it  is'  to  be  ap- 
plied, ill  order  lo  lir.oiiM' eflectual.  Sixthly.  That  those  who 
lielieve,  recrivi'  a  doulile  liemlit.  1.  They  are  exemnted  from 
eternal  pi'rdltioii^;/i(;<  they  may  not  perish.  2.  They  are. 
broufflit  to  eternal  glory — that  tiny  may  hare  everlasting  life. 
Thesi'  two  beiielils  point  out  tacitly  I  lie  stale  of  man;  he  is 
guilty,  and  therefore  exposed  to  punishment :  he  is  impure, 
and  therefore  7i.njit  for  glory. 

They  point  otit  also  the  two  grand  operations  of  grace,  by 
which  tlie  salvation  of  man  is  effected.  1.  Justification,  by 
which  the  guilt  of  sin  is  removed,  and  consequently  the  per- 
son is  no  longer  obnoxious  to  perdition.  2.  Sanctificalion,  or 
the  purification  of  his  nature,  by  which  he  is  properly  lilted 
for  the  kingdom  of  glory. 

17.  For  Ood  sent  not,  Ac]  It  was  tlie  opinion  of  the  Jews, 
tliat  the  Gentiles,  whom  they  often  term  the  world,  nnVj 
olmah,  and  D^iVn  nioili*  omolh  hdolam.,  natioris  of  the  world, 
were  to  be  destroyed  in  the  days  of  the  Messiah.  Christ  cor- 
rects this  false  opinion  ;  and  teaches  here  a  contrary  doctrine. 
God,  by  giving  his  Son,  and  publishing  his  design  in  givinj 
him,  shows  that  he  piu-pfises  the  salvation,  not  the  destruction 
of  the  world — the  Gentile  people  :  nevenheles.s,  those  who 
will  not  receive  the  salvation  he  has  provided  for  them,  whe- 
ther Jie!r.s  or  Gentiles,  must  necessarily  perish  ;  for  this  plain 
reason,  There  is  but  one  remedy,  and  they  iffusc  to  apply  it. 

IS.  lie  that  believeth]  As  stated  before  on  verse  16. 

7s  not  condfiuned]  For  past  sin,  that  being  forgiven  on  his 
believing  in  Christ. 

But  lie  that  believeth  not]  When  the  Gospel  is  preaclied  to 
him,  and  the  way  of  salvation  made  plain. 

Is  eeindfmned  already]  Continues  under  the  condemnatioB 
which  divine  justice  has  passed  upon  all  sinners  :  and  has  this 
superadded,  he  hath  not  believed  on  the  name  of  the  only-be- 
gotten Slon  of  God,  and  therefore  is  guilty  of  the  grossest  in- 
sult to  tlie  divine  nic\jesty,  in  neglecting,  slighting,  and  des- 
pising the  salvation  w'hichthe  infinite  mercy  of  God  had  pro- 
vided for  him. 

19.  7'his  is  the  condemnation]  That  is,  this  is  the  reason 
why  any  shall  be  found  finally  to  perish,  not  that  they  cauin 
into  the' world  with  a  perverted  and  corrupt  nature,  which  is 
true;  nor  that  they  lived  many  years  in  the  practice  of  Bin, 
which  is  also  true  ;  but  because  they  refused  to  receive  the 
salvation  which  God  sent  to  them. 

Light  is  come]  That  is,  Jesus,  the  Sun  of  righteousness,  the 
fountiiin  of  light  and  life;  dilTusing  his  benign  influences 
every  where,  and  favouring  men  with  a  clear  and  full  revela- 
tion of  the  divine  will. 

Men  loved  darknes.i]  Have  preferred  sin  to  holiness,  Belial 
to  (Christ,  and  hell  to  heaven,  "^vn  chashac,  darknesi,  is  fre- 
quently used  by  the  Jewish  writers,  for  the  angel  of  death 
and  for  the  devil.     See  many  e-xamples  in  Schoettgen. 

Because  their  deeds  were  evil.]  An  allusion  to  robbei-s  and 
cutthroats,  who  practise  their  abominations  in  the  night  seiL- 
son.  for  fear  of  being  detected.  The  sun  is  a  common  bless- 
ing to  tlie  human  race — it  shines  to  all,  envies  none,  and  calls 
all  to  necessary  labour.  If  any  one  choose  rather  to  sleep  by 
day,  that  lie  may  rob  and  murder  in  the  night  season,  he  does 
this  to  his  own  peril,  and  has  no  excuse: — his  punisliment  is 
the  nccessaiy  consequence  of  his  own  unconstrained  actions. 
So  will  the  punishment  of  ungodly  men  be.  There  was /i^-A? — 
they  refused  to  walk  in  it.  They  chose  to  walk  in  darkness, 
that  they  might  do  the  works  of  darknes.s— they  broke  the  di- 
vine law,  refused  the  mercy  offered  to  them,  are  arrested  by 
divine  justice,  convifted,  condemned,  and  punished.  Whence 
then  does  their  damnation  proceed  t    From  themselves. 

2i).  For  every  or.e  that  doeth  evil  hateth  the  light]  He  who 
doth  vile  or  abominable  things ;  alhuling  to  the  subject  men- 
tioned in  the  preceding  verse.  The  word  (jiavXui,  evil  or  rile, 
is  supposed  by  some  to  come  from  the  Hebrew  vhs>  phalas,  to 
roll,  and  so  cover  oneaself  in  dust  or  ashes,  which  was  prac- 
tised in  token  of  humiliation  and  grief,  not  only  by  the  more 
eastern  nations,  see  Job  xlii.6.  but  also  by  the  Greeks  and  Tro- 
jans, as  appears  from  Homer,  Iliad  xviii.  i.  26.  xxii.  I.  414.  xxiv 
1.  640.  compare  Virgil,  JEn.  x.  1.  R44.  and  Ovid,  Metam  lib. 
viii.  I.  528.  From  the  above  Hebrew  word,  it  is  likely  that 
the  Saxon /i//,  the  English/ow/,  the  Latin  vilis,  and  the  Eng- 
lish rile,  are  derived.     See  Parkhurst  under  i^anAof. 

Lest  Ilia  deeds  should  be  reproved]    Or.  dtscoverat    To 
2G1 


JohrC  s  further 


ST.  JOHN. 


testimony  to  ChriH. 


iand  of  Judea;  and  there  he  tarried  with  them,  *  and  bap- 

23  IT  And  .Tohn  also  was  baptizing  in  ^non,  near  to  ^  Salim, 
.because. tliere  was  much  water  there;  ^and  they  came  and 
were  baptized. 

24  For  ^  John  was  not  yet  cast  into'  prison. 

25  H  Then  there  arose  a  question  between  some  of  John's  dis- 
ciples and  the  Jews  about  purifying. 

26  And  they  came  unto  John,  and  said  unto  him,  Rabbi,  he 
that  was  with  thee  beyond  Jordan,  b  to  whom  thou  barest  wit- 
ness, behold  the  same  baptizeth,  and  all  7nen  come  to  him. 

27  John  answered  and  said,  *^  A  man  can '^  recei\'e  nothing, 
except  it  be  given  him  from  heaven. 

28  Ye  yourselves  bear  me  witness,  that  I  said, '  I  am  not  tlie 
Christ,  but  f  that  I  am  sent  before  him. 

29  E  He  that  hath  the  bride  is  the  bridegroom:  but  h  the 
friend  of  tlie  bridegroom,  wliich  standeth  and  heareth  him,  re- 

X  Ch.4.2.— y  1  Sam. 9.4.— «  Matt. 3.  5,  6.— a  Matt.  14.  3.— b  Ch.  1.  7,  115,  S7,  34.— 
c  1  Cor, 4.7.  Heb.  0-4.  James  1.  IT.— d  Or,  take  unto  himself.— e  Ch.  1.20,a7.—f  Mai. 
3,1.  Markl.S.  Liikel.l7.—r  Matt. 22,2.  2Cor.ll.2,  Eph.5.!»,:J7.  Rev. 21.9.- 
hCont.S  1.— i  Ver.l3.     Ch.S.23.— k  .Mail.28, 18.     Ch. 1.15,27.     Uom.9- 5.— U  Cor. 


manifest  or  discover,  is  one  sense  of  the  original  word  eAej  xw, 
in  .the  best  Greek  writers  ;  and  it  is  evidently  its  meaning  in 
this  place, 

21.  Wrought  in  God]  In  his  presence,  and  through  his  as- 
sistance. This  is  the  end  of  our  Lord's  discourse  to  Nicode- 
mus :  and  tliough  we  are  not  informed  here  of  any  good  effects 
jDroduced  by  it ;  yet  we  learn  from  other  scriptures,  that  it 
nad  produced  the  most  blessed  efffects  in  his  mind,  and  that 
from  this  time  he  became  a  disciple  of  Christ.  He  publicly 
defended  our  Lord  in  the  sanhedrim,  of  which  he  was  proba- 
bly a  memljer,  chap.  vii.  50.  and  with  Joseph  of  Ariraathea, 
gave  him  an  honourable  funeral,  chap.  xix.  39.  when  all  his 
bosom  friends  had  deserted  him,     See  Dodd. 

22.  Came — into  the  land  of  Judea\  Jerusalem  itself,  where 
Christ  held  the  preceding  discourse  with  Nicodemus,  was  in 
Judea :  but  the  evangelist  means,  that  our  Lord  quitted  the  city 
ixnd  its  suburbs,  and  went  into  the  country  parts.  The  same 
distinction  between  Jerusalem  and  Judea  is  made,  Acts  i.  8.x. 
39.  and  in  1  Mace.  iii.  34.  and  in  2  Mace.  i.  1,  10.  See  Bishop 
Pearce. 

And  baptized]  It  is  not  clear  that  Christ  did  baptize  any 
with  water  :  but  his  disciples  did;  chap.  iv.  2.  and  what  they  did 
hy  his  authority  and  command,  is  attributed  to  himself.  It  is 
a  common  custom  in  all  countries  and  in  all  languages,  to  at- 
tribute Ibe  operations  of  those  who  are  under  the  government 
and  direction  of  another,  to  him  by  whom  they  are  directed 
and  governed.  Some  however  suppose,  that  Christ  at  first  did 
baptize  ;  but  when  he  got  disciples,  he  left  this  work  to  them  ; 
and  thus  these  two  places  are  to  be  understood : — 1.  This 
place,  of  Christ's  baptizing  before  he  called  the  twelve  disci- 
ples :  and,  2.  chap.  iv.  2.  of  the  baptism  administered  by  the 
'jliseiples  after  they  had  been  called  to  the  work  by  Christ. 

23.  In  ^non]  This  place  was  eight  miles  southward  from 
.vScythopolis,  between  Salira  and  Jordan. 

Tliere  was  Kiuch  water]  And  this  was  equally  necessary, 
oivhere  such  multitudes  were  baptized,  whether  the  ceremony 
.^vere  performed  either  by  dippi7ig  or  sprinkling.  But  as  the 
Jewish  custom  required  the  person  to  stand  in  the  water,  and 
having  been  instructed,  and  entered  into  a  covenant  to  re- 
nounce all  idolatry,  and  take  the  God  of  Israel  for  their  God, 
fii&n  plunge  themselves  under  the  water;  it  is  probable  that 
ihe  rite  was  thus  performed  at  .Knon.  The  consideration  that 
Jhey  dipped  themselves,  tends  .to  remove  the  difficulty  ex- 
pressed in  the  note  on  Matt.  iii.  6,  See  .the  observations  at 
the  end  of  Mark. 

2.5.  John's  disciples  and  the  Jews]  Instead  of  \ov6aibsv, 
Jews,  ABELS.  M.  BV.  nearly  100  others,  some  Versions  and 
Fathers,  read  loujatou,  a  Jew,  which  Griesbach  has  admitted 
into  the  text.  The  person  here  spoken  of,  was  probably  one 
who  had  been  baptized  by  the  disciples  of  our  Lord  ;  and  the 
subject  of  debate  seems  to  have  been,  whether  the  baptism 
■of  John  or  that  of  Christ  was  the  most  efficacious  towards 
purifying. 

26.  And  they  came  icnto  John]  That  he  might  decide  the 
^question. 

27.  A  man  can  receive  nothing,  &c.]  Or,  a  tnan  can  receive 
nothing  from  heaven,  unless  it  be  giveti  him.  I  have  received 
not  only  my  commission,  but  the  power  also  by  which  I  have 
executed  it,  from  above.  As  I  took  it  up  at  God's  command, 
60  I  am  ready  to  lay  it  down  when  he  pleases.  I  have  told 
you  from  the  beginning,  that  I  was  only  the  fo re rutmer  of  the 
Messiah  ;  and  was  sent,  not  to  form  a  separate  party,  but  to 
point  out  to  men  that  Lamb  of  God  which  takes  away  the  sin 
uf  the  world  :  ver.  2S. 

29.  He  t/iat  hath  the  bride]  The  congregation  of  believers. 

Is  the  bridegroom]  The  Lord  Jesus — the  Head  of  tlie  church. 
See  Matt.  xxii.  2,  &c,  where  the  parable  of  the  marriage  feast 
IS  explained. 

Thefrii'.nd  of  the  bridegroom]  The,person  whom  the  Greeks 
called  the  paranymph — there  were  two  at  each  wedding ;  one 
waited  on  the  bride,  the  other  on  the  bridegroom  :  their  busi- 
ness was  to  serve  them,  to  inspect  the  concerns  of  the  bride- 
chamber,  and  afterward  to  reconcile  differences  between  hus- 
■band  and  wife,  when  any  took  place.  John  considers  himself 
M  standing  in  this  relation  to  the  Lord  Jesus  while  espousing 
iBuman  nature,  and  converlmg  souls  to  himself;  this  is  the 
263 


joiceth  greatly  because  of  the  bridegroom's  voice  :  thi»  my  joy 
therefore  is  fulfilled. 

30  He  must  increase,  but  I  must  decrease. 

31  ■  He  that  cometh  from  above  ^  is  above  all :  '  he  that  is  of 
the  earth  is  earthly ;  and  speaketh  of  the  earth ;  "  he  that  co- 
mctli  from  heaven  is  above  all. 

32  And  ''  what  he  hath  seen  and  heard,  that  he  testifieth  :  and 
no  man  receiveth  his  testimony 

33  He  that  hath  received  his  testimony  "hath  set  to  his  seal 
that  God  is  true. 

34  For  he  whom  God  hath  sent  speaketh  the  words  of  God  : 
for  God  givelh  not  the  Spirit  p  by  measure  unto  him. 

35 1  The  Father  loveth  tlie  Son,  and  hath  given  all  things  int» 
his  hand. 

36  '  He  that  believeth  on  the  Son  hath  everlasting  life :  and 
he  that  believeth  not  the  Son  shall  not  see  life ;  but  the  wrath 
of  God  abideth  on  him. 

15.47.— m  Ch. 6.33.  1  Cor. 15.47.   Eph.1.21.   Phil.2.9.— n  Vcr.U.  Ch. 8.26. &  15.15.— 

0  [iom.3,4.  1  John  5.10.— p  Cli.  1.  16.— q  Malt.  11.  27.  fcSS.  18.  Luke  10.2:?.  Ch. 
5.20,  as.  &  13.  3.  &.  17  2.  Heb.2.  6.— r  Hab.  2.  4.  Ch.  1.  12.  t  6.  »7.  Ver.15,  16.  Rom. 
I.  17.  1  John  5.  10. 

meaning  of  standeth  by,  i.  e.  ready  to  serve.  See  the  obser- 
vations at  the  end  of  the  chapter. 

30.  He  tnnst  increase]  His  present  success  is  but  the  begin- 
ning of  a  most  glorious  and  universal  spread  of  righteousness, 
peace,  truth,  and  good  will  among  men. 

/must  decrease]  My  baptism  and  teaching,  as  pointing  out 
the  coming  Messiah,  must  cease ;  because  the  Messiah  is  now 
come,  and  has  entered  publicly  on  the  work  of  his  glorious 
ministry. 

31.  Is  above  all]  This  blessed  bridegroom  who  has  descend- 
ed from  heaven,  ver.  13.  is  above  all,  superior  to  Moses,  tlio 
prophets,  and  me. 

Be  that  is  of  the  earth]  John  himself,  who  was  born  in  tho 
common  way  of  man. 

Speaketh  of  the  earth]  Cannot  speak  of  heavenly  things  nx 
Christ  can  do ;  and  only  represents  divine  matters  by  theso 
earthly  ordinances ;  for  the  spirit  and  meaning  of  which, 
yw\  must  all  go  to  the  Messfah  himself. 

32.  And  no  man  receiveth  his  testimony]  Or,  And  this  his 
testimony  no  man  taketh  up.  That  is,  the  testimony  which 
.John  had  borne  to  the  Jews,  that  Jesus  was  the  promised  Mes- 
siah. No  man  taketh  up — No  person  is  found  to  tread  in  my 
steps,  and  to  publish  to  the  .Tews  that  this  is  the  Christ,  tha 
Saviour  of  the  world.  See  this  sense  of  the  original  fully 
proved  and  vindicated  by  Kypke  in  loc. 

33.  Hath  set  to  his  seal]  That  is,  hath  hereby  confimied  the 
truth  of  the  testimony  which  he  has  borne ;  as  a  testator  sets 
his  seal  to  an  instrument  in  order  to  confirm,  it,  and  such  in- 
strument is  considered  as  fully  confirmed  by  having  the  tes- 
tator's seal  affixed  to  it;  so  I,  by  taking  up  this  testimony  of 
Christ,  and  proclaiming  it  to  the  Jews,  have  fully  confirmed 
it,  as  I  know  it  to  be  a  truth :  which  knowledge  I  have  from 
the  immediate  inspiration  of  the  Holy  Spirit.  See  ch.  i.  33,  34. 

34.  For  God  giveth  not  the  Spirit  by  measure]  He  is  tho 
most  perfect  of  all  teachers,  as  having  received  the  Holy  Spi- 
rit, as  none  befoi-e  him  evei"  did.  WiOiout  measure — not  for  a 
particular  lime,  people,  purpose,  &c,  but  for  the  whole  com- 
pass of  time,  and  in  reference  to  all  eternity.  Former  dispen- 
sations of  the  Holy  Spirit  made  partial  discoveries  of  infinite 
justice  and  mercy ;  but  now  the  sum  of  justice,  in  requiring 
such  a  sacrifice,  and  the  plenitude  of  mercy,  in  providing  it, 
shall,  by  that  Spirit  with  which  he  baptizes,  be  made  manifest 
to  all  the  children  of  men.  It  is  worthy  of  remark,  that  this 
was  fully  done  after  the  out-pouring  of  the  Spirit  on  tlie  day 
of  Pentecost,  Acts  ii.  1,  &c.  as  may  be  clearly  seen  in  all  tho 
apostolic  epistles.  The  Jews  observe,  that  the  Holy  Spirit  was 
given  only  in  certain  measures  to  the  prophets  ;  some  writing 
only  one  book,  others  two.    So  Rab.  Acba. 

35.  All  things  into  his  hand.]  See  on  Matt.  xi.  27.  A  prin- 
cipal design  of  John  is,  to  show  that  Christ  was  infinitely 
above  every  teacher,  prophet,  and  divine  messenger,  that  had 
ever  yet  appeared.  Tne  prophets  had  various  gifts;  some 
had  visions,  others  dreams  ;  some  had  the  gift  of  teaching, 
others  of  comforting,  &c.  but  none  possessed  all  these  gifts ; 
Christ  alone  possessed  their  plenitude,  and  is  all  things  in  all. 

36.  Hath  everlasting  life]  He  has  already  the  seed  of  this 
life  in  his  soul,  having  been  made  a  partaker  of  the  grace  and 
spirit  of  him,  in  whom  he  lias  believed.  See  on  ver.  8. 

lie  thai  believeth  not]  Or,  obeyeth  not — anci^oyv:  from  a, 
negative,  and  net^io,  to  persuade,  or  iret^oixat,  to  obey — Ciie 
want  of  the  obedience  of  faith.  The  person  who  will  not  ba 
persuaded,  in  consequence  does  not  believe ;  and  not  having 
believed,  he  cannot  obey. 

Shall  not  see  life]  Shall  never  enjoy  it :  there  being  no  way 
to  the  kingdom  of  God,  but  through  Christ  Jesvis,  Acts  iv.  12. 
And  none  can  e.xpoet  to  enter  into  this  kingdom,  but  those  who 
obey  him  ;  for  to  such  only  he  is  the  Author  of  eternal  salva 
tion.  Heb.  v.  9. 

But  the  wrath  of  God  abideth  onhim]  Opyri,  the  displeasure 
of  Gf)d.  I  should  prefer  displeasure  to  wrath,  because  the 
common  acceptation  of  the  latter,  (fury,  rage,)  is  not  properly 
applicable  here.  Perhaps  the  original  word  is  used  in  the 
same  sense  here,  as  iii  Rom.  ii.  5.  iii.  5.  xiii.  4,  5.  Eph.  v.  6. 

1  Thcss.  i.  10.  v.  9  where  it  evidently  means  punishtnent, 
which  is  the  effect  of  irritated  justice.  Taken  in  this  sense, 
we  may  consider  the  phrase  na  a  l*»J>»-i>i»<)o  ;  nuoishment  of 


JestLs  have*  Judea 


CHAPTER  IV. 


to  pass  into  GalileS 


God,  i.  e.  the  most  heavy  and  awful  of  all  punisliments  :  such  ] 
as  sin  deserves,  and  such  as  it  becomes  Divine  justice  to  in- 
flict.    And  this  abideth  on  him — endures  as  long  as  his  unbe- 
lief and  disobedience  remain !  and  how  shall  these  be  removed  | 
in  a  hell  of  fire !  Reader !  pray  God  that  thou  mayest  never  , 
know  what  this  continuing  punishment  means. 

There  are  many  very  im.portant  topics  brought  forward  In  ■ 
this  chapter  ;  the  principal  of  which  have  been  already  illus- 
trated in  the  notes  :  the  subject  in  the  29th  verse  is  of  great 
consequence,  and  requires  some  further  explanation.  ] 

The  friend  of  the  bridegroom,  is  the  person  called  among 
the  Jews  pB'itt'  sheskabin  ;  and  jrapai/tiu'poi,  paranympli,  ' 
among  the  Greeks.  Several  matters  are  found  in  the  .lewish 
writings  relative  to  these,  which  may  serve  to  tlirow  light,  not 
only  on  the  discourse  of  John,  but  also  on  other  passages  of  i 
Scripture. 

1.  There  w«rc  generally  two  sheshabinin  ;  one  for  the  bride, 
Rnother  for  the  bridtgroom :  though  in  many  Instances  we 
find  the  shoshabin  of  the  bride  only  mentioned.  2.  Thi-se 
officers  were  chosen  out  of  the  most  intimate  and  particular 
friends  of  the  parties : — a  brother  might  be  shoshabin  or  para- 
nymph  to  his  brother.  3.  Though  it  is  probable  that  such 
persons  were  not  always  found  in  ordinary  weddings ;  yet  they 
were  never  absent  from  the  marriages  of  kings,  princes,  and 
persons  of  distinction.  4.  The  Jews  believe  that  this  was  an 
oriimance  nppointed  by  God;  and  that  he  himself  was  sho- 
shnhin  to  Aaam.  But  in  Bereshilh  Rabba  It  is  said,  that  God 
tank  the  cup  of  blessing,  and  blessed  the  first  pair  :  and  that 
Michael  and  Gabriel  were  shoshabins  to  Adam.  "5.  So  im- 
portant Was  this  office  esteemed  among  them,  that  it  was 
reckoned  one  ol  the  indispensable  works  of  charity  :  much 
<?i'pending  on  the  proper  discharge  of  it,  as  we  shall  afterward 
find.  6.  Those  who  were  engaged  in  this  office,  were  excused, 
for  the  time,  from  som£  of  the  severer  duties  of  religion  :  be- 
cause they  had  so  much  to  do  about  the  new  married  pair, 
especially  during  the  seven  days  of  the  marriage  feast. 

These  shoshabinim  had  a  threefold  office  to  fulfil:  viz.  be- 
fore, at,  and  after  the  marriage  :  of  each  of  these  in  order. 

1.  Before  the  marriage :  it  was  the  business  of  the  shosha- 
bin, 1.  'ro  procure  a  husband  for  the  virgin,  to  guard  her,  and 
to  bear  testimony  to  her  corporeal  and  mental  endowments  : 
and  it  was  upon  this  testimony  of  this  friend  that  the  bride- 
groom chose  his  bride.  2.  He  was  the  !n<cr««7icio  between 
h^r  and  her  spouse  elect ;  carrying  all  messages  from  her  to 
Mm,  and  from  him  to  her  :  for  before  marriage,  young  women 
were  very  strictlyguarded  at  home  with  thelrparents  or  friends. 

n.  At  lYte  wedding;  It  was  the  business  of  the  shoshabin, 
tf  necessary,  1.  To  vindicate  the  character  of  the  bride.  2.  To 
elrep  in  an  apartment  contiguous  to  the  new  married  pair,  to 
prevent  the  bride  from  receiving  injury.  3.  It  was  his  office 
to  see  th.it  neither  the  bride  nor  bridegroom  should  be  im- 
posed on  by  each  other :  and  therefore  it  was  his  business  to 
•■.xamine  and  exhibit  the  tokens  of  the  bride's  purity,  accord- 
ing to  the  law,  Deut.  xxii.  13 — 21.  Of  their  office  in  this  case, 
the  rabbins  thus  speak  :  Olim  in  Jtidea  puranymphi perscru- 
Iriti  sunt  locn?n  (lectum)  sponsi  et  spons(e. — ad  scrulandum 
er  officiose  observayiduni  ea,  quce  sponsi  ilia  nocte  fecerint  : 
ne  scilicet  alter  alteri  dolo  damnum  infer  at :  ne  sponsus, 
sanguinern  virginitatis  agnoscat,  ilium  celet  aut  tollat :  et 
ne  sponsa  pannum  sanguine  tinctum,  secum  inferat. 
4.  When  they  foimd  that  their  friend  had  got  a  pure  and  chaste 
virgin,  they  exulted  greatly  :  as  their  own  character,  and  the 
happiness  of  their  "friend,  were  at  stake.  To  this  the  Baptist 
alludes,  ver.  29.  This  my  joy  is  fulfilled.  5.  They  distributed 
gifts  te  the  new  married  couple,  which,  on  their  marriage, 
were  repaid  either  by  their  friend,  or  by  his  father.  6.  They 
continued  with  the  bride  and  bridegroom  the  seven  days  of 
the  marriage,  and  contributed  variously  to  the  festivity  and 
hilarity  of  the  occasion. 

III.  After  marriage.  1.  The  shoshabin  was  considered  the 
pfitron  and  advocate  ofthe  wife,  and,  in  some  sort,  her  guar- 


dian, to  which  the  apostle  alludes,  2  Cor.  xi.  2.  He  was  ge- 
nerally called  in  to  compose  any  differences  which  might  liap- 
pen  between  her  and  her  husband,  and  reconcile  them  when 
they  had  been  at  variance.  2.  They  appeared  to  have  had  the 
keeping  of  the  marriage  contract,  which  in  certain  eases 
they  tore,  when  they  had  reason  to  suspect  infidelity  on  the 
part  of  the  woman,  by  which  the  mairiage  was  dissolved ; 
and  thus  the  suspected  person  was  prevented  from  suffering 
capitally.  Sckoettgen  produces  a  case  like  this  from  R.  Bc- 
chui,  in  legem,  fol.  114-  "A  king  visited  foreign  parts,  and 
left  Ills  queen  with  her  maids :  they  raised  an  evil  report  on 
her,  and  the  king  purposed  to  put  her  to  death.  The  s/wshn- 
bin  hearing  of  it,  tore  the  matrimonial  contract,  that  he  might 
have  it  to  say,  the  marriage  is  dissolved.  The  king  ha\  ing 
investigated  the  case,  found  the  queen  innocent :  she  was  im- 
mediately reconciled  to  her  husband,  and  the  shoshabin  was 
directed  to  write  another  contract."  3.  Schoettgen  very  mo- 
destly hazards  a  conjecture  that  if  the  husband  had  either 
abandoned  or  divorced  his  wife,  the  shoshabin  took  her,  and 
acted  to  her  as  a  brother-in-law ;  which  is  probable  from  tits 
place  to  which  he  refers,  Judg.  xiv.  20.  Bat  Samso7i's  icif* 
was  given  to  his  companion  whom  he  had  used  as  his  friend  ,- 
or,  as  both  the  Syriac  and  the  Targum  have  it,  she  was  given 
rx^y^yvvi)  shoshebeenej/ah,  to  his  par  any  mph  ;  wTiich  is  agree- 
able to  the  Alexandrian  copy  ofthe  Septtiagint,  Kai  cvvoiKrj- 
acv  ri  yvvr;  Yafixpov  TOi  Nu^0aj-a)ja)  atiroti,  6?  riv  eraxpoi  avrov. 
And  Samson^s  wife  AicelHor  cohabited)  with  his paranymph, 
who  hud  been  his  companion.  The  same  reading  is  found  in 
the  Complutensiati  Polyglott. 

From  the  preceding  particular  collated  with  the  speech  of 
John  In  ver.  29.  and  with  the  words  of  St.  Paul,  2  Cor.  xi.  2. 
It  is  plain  that  Christ  is  represented  as  the  bridegroom  ;  the 
chxirch,  or  his  genuine  disciples,  the  bkitb  :  the  ministers  of 
the  Gospel,  the  D'>J''3tP'ny  shosheeenim,  whose  great  and  im- 
portant duty  it  is,  to  present  to  the  bridegroom  a  pure  uncou- 
taminnted  virgin,  i.  e.  a  church  without  spot,  or  wrinkle,  or 
any  such  thing,  Eph.  v.  27.  alluding  evidently  to  the  office  of 
the  paranymph,  on  whom  the  bridegroom  depended  to  pro- 
c\ire  him,  for  wife,  a  chaste  and  pure  virgin.  Hence  that  say- 
ing of  St.  Paul,  who  considered  himself  the  paranymph  to  Je- 
sus Christ:  1  am  jealous  over  you  tcith  godly  jealousy  ;  for  I 
have  espoused  you  to  one  husband,  that  I  may  present  you  a» 
a  chaste  virgin  to  Christ,  2  Cor.  xi.  2. 

From  all  these  particulars,  we  see  that  the  office  of  the  shor 
shabin,  or  paranymph,  was  a  very  important  one  among  the 
Jews  :  and  that  to  it,  some  interesting  references  are  made  in 
the'New  Testament,  the  force  and  true  meaning  of  which  pas- 
sages cannot  be  discerned,  without  considering  the  character 
and  office  ofthe  Jewish  paranymph.  See  several  good  observa- 
tions on  this,  in  Lightfoot's  notes  on  John  ii.  1.  and  Schoettgen, 
on  chap.  iii.  29. 

As  the  Christian  church  was  now  to  take  place  of  the  Jew- 
ish, and  the  latter  was  about  to  be  cast  off  because  it  was  pol- 
luted ;  John,  by  using  the  simile  of  the  bride,  bridegroom,  and 
paranymph,  or  friend  ofthe  bridegroom,  points  out  as  it  wero 
prophetically,  of  what  kind  the  Christian  Church  must  be :  It 
must  be  as  holy  and  pure  as  an  uncontaminated  virgin,  be- 
cause it  Is  to  be  the  bride  or  spouse  of  our  Lord  Jesus  Christ ; 
and  God  honours  the  Baptist  by  making  him  the  paranymph  : 
and  indeed  his  whole  preaching  and  baptism  were  excellently 
calculated  to  produce  this  great  effect,  as  he  strongly  pro- 
claimed the  necessity  of  a  total  reformation  of  heart  and  man- 
ners, among  all  classes  ofthe  people.  See  the  notes  on  Matt, 
iii.  8—12.  and  on  Luke  iii.  10—14.  He  heard  the  bridegroom's 
voice — he  faithfully  communicated  what  he  had  received  from 
heaven,  ver.  27.  and  he  rejoiced  exceedingly  to  find  that  ha 
had  got  a  people  prepared  for  the  Lord.  The  success  of  John's 
preaching  greatly  contributed  to  the  success  of  tliat  of  Christ 
and  his  disciples.  For  this  purpose  he  was  endued  with  power 
from  on  high,  and  chosen  to  be  the  paranymph  of  the  heavenly 
Bridegroom. 


CHAPTER  IV. 

Jesu.f,  finding  that  the  Pharisees  took  offence  at  his  making  many  disciples,  leaves  Judea  to  pass  into  Galilee,  1 — 3.  And 
passing  through  Samaria  comes  to  Sychar,  and  rests  at  Jacobus  well,  4 — 6.  While  his  disciples  were  gone  to  the  city  to 
buy  meat,  a  woman  of  Samaria  comes  to  draw  water,  with  whom  our  Lord  discourses  at  large  on  the  spiritual  nature  of 
his  religion,  the  perfection  of  the  divine  nature,  and  the  purity  of  his  worship,  7 — 24.  On  his  informing  her  that  he  waa 
the  Messiah,  she  leaves  her  pitcher,  and  goes  to  inform  her  totD7ismen,  25 — 30.  His  discourse  icith  his  disciples  in  her  ab- 
sence, 31 — 38.  Many  of  the  Samaritans  believe  on  him,  39 — 42.  He  stays  two  days  with  them,,  and  goes  into  Galilee, 
43 — 45.  He  comes  to  Cana,  and  heals  the  son  of  a  nobleman,  in  consequence  of  which  he  believes  on  him,  with  his  whols 
family,  46—54.     [A.  M.  4031.    A.  D.  27.     An.  Olymp.  CCI.  3.) 

'"IIEN  therefore  the  Lord  knew  how  the  Pharisees  had 


w 

John, 


heard  that  Jesus  made  and  baptized  more  disciples  than 


1  Ch.  3.  aa,  26.— b  Arts  10.  4a 


NOTES.— Verse  1.  Jesus  made  and  baptized,  &c.]  These 
seem  to  be  quoted  as  the  very  words  which  were  brought  to  the 
Pharisees  :  and  from  our  Lord's  conduct  after  this  Informa- 
tion, we  may  take  it  for  granted,  that  they  were  so  irritated, 
that  they  were  determined  to  seek  an  occasion  to  take  away 
his  life  ;  in  consequence  of  which,  leaving  Judea,  he  withdrew 
into  Galilee. 

2.  Jesua  himself  baptized  not]  See  chap.  iii.  22. 

4.  And  he  must  needs  go  through  Samaria]  Or,  ft  teas  ne- 
etssary/or  him  to  pass  through  Samaria  :  for  this  plain  rea 


2  (Though  Jesue  himself  baptized  *  not,  '■but  -his  disciples,) 

3  He  left  Judea,  "  and  departed  again  into  Galilee. 

4  And  he  must  needs  go  through  Samaria. 


son,  and  no  other,  because  it  was  the  only  proper  road.  Sama- 
ria lay  northward  of  Judea,  and  between  the  great  sea,  Gali- 
lee, and  Jordan  ;  aivd  there  was,  therefore,  no  going  from  Ga- 
lilee to  Jerusalem,  but  through  this  province,  Sec  the'nota 
on  Lukexvii.  11.  From  Jerusalem  to  Galilee  through  Sama- 
ria, according  to  Jnsephus,  was  three  days'  journey.  See  hia 
own  life. 

5.  .4  city — called  Sychar]  This  city  was  anciently  called  She- 
chem.  It  seems  to  have  been  situated  at  the  foot  of  Mount  Ge- 
rUim,  in  the  province  of  Samaria,  on  which  the  temple  ofthe 
263 


(Jar  Lord's  discourse  with  _  

5  Then  cometh  he  to  a  city  of  Samaria,  which  is  called  Sy- 
char,  near  to  the  parcel  of  ground  d  that  Jacob  gave  to  his  son 
Joseph. 

6  Now  Jacob's  well  was  there.  Jesus  therefore,  being  wea- 
ried with  /»>  journey,  ^  sat  thus  on  the  well :  and  it  was  about 
the  sixtli  hour. 

7  There  coinetii  a  woman  of  Samaria  to  draw  water  :  Jesus 
*aith  unto  her,  Give  nic  to  drink. 

'  8  (For  his  di.sciples  were  gone  away  unto  the  city  to  buy  meat.) 
'  9  Then  saith  tlie  woman  of  Samaria  unto  hiin,  How  is  it  that 
tiion,  bping  a  Jew,  asl^est  drink  of  me,  which  am  a  woman  of 
Samaria  1  for  <  the  Jews  hare  no  dealings  with  tlie Samaritans. 

10  Jesus  answered  and  said  unto  her,  If  thou  knewest  the 
gift  of  tiod,  and  who  it  is  that  saith  to  thee,  Give  me  to  drink  ; 
thou  wouldest  have  asked  of  him,  and  he  would  have  given 
tliee  s  living  water. 

11  The  woman  saith  unto  him.  Sir,  thou  hast  nothing  to  draw 
with,  and  the  well  is  deep :  from  whence  then  hast  thou  that 
living  water"? 

d  nen.  33.  19.  &  iB.  ^>3.  .Tosh.  24.  rS.-c  Eiotl.  S.  15.  Hcb.  4.  15— f 2  KinsrJ  17.24. 
Luke  9.  pa.  M.  Acis  U).  28.—;;  Isa.  12.  3.  &.44.  3.  .ler.  2.  13.  y.cc.h.  13.  1.  4i  14.  <i. 


ST.  JOHN. 


the  woman  of  Samaria. 


Samaritans  was  built.  After  the  ruia  of  Samaria  by  Salinane- 
zer,  Sijchar,  or  Shcchem,  became  the  capital  of  the  Samari- 
tans; and  it  continued  so,  according  to  .losephiis.  Ant.  1.  xi. 
c.  8.  in  tlie  time  of  Alexander  the  Great.  It  was  about  ten 
miles  from  Shiloh,  forty  from  Jerusalem,  and  fifty-two  from 
Jericho.  It  probably  got  the  name  of  Sychar,  which  signifies 
drunken,-{rom  the  drunkenness  of  its  inhabitants.  With  this 
crime  the  propbet  Isaiah  (ch.  xxviii.  1,  3,  7,  8.)  solemnly 
chargi^  tlie  Ephraimites,  within  whose  limits  this  city  stood. 
This  place  is  remarkable  in  the  Scriptures,  1.  As  being  that 
where  Abram  first  stopped,  on  his  coining  from  Haran  to  Ca- 
naan. 2.  Where  God  first  appeared  to  that  patriarch,  and  pro- 
mised to  give  the  land  to  his  seed.  3.  The  place  where  Abram 
first  built  an  altar  to  the  Lord,  and  called  upon  his  name.  Gen. 
xii.  7.  The  present  name  of  this  city  is  Neapolis,  or  Naplouse. 
See  Calmet. 

That  Jacob  gave  to  Azs  son  Joseph]  Jacob  had  bought  this 
field  from  the  children  of  Ilamor,  the  father  of  Shechein,  tor 
a  hundred  pieces  of  silver,  or  lambs,  Gen.  xxxiii.  19.  and  in  it 
he  built  an  altar,  which  he  dedicated  to  El  Eluhey  Yishrael, 
the  strong  God,  the  covenant  God  of  Israel,  ver.  19.  This  Ja- 
cob left  as  a  private  or  overplus  inheritance  to  Joseph  and  his 
children.     See  Gen.  xlviii.  21,  2'2.  and  Josh.  xxiv.  32. 

6.  Jacob's  well  teas  there]  Of  this  well,  Mr.  Maundrell  gives 
the  following  account.  "About  one  third  of  an  hour  from 
Naplosa,  the  ancient  Sychar  and  Sychem,  stood  Jacob's  well. 
If  it  be  inquired,  whether  this  be  the  very  place,  seeing  it  may 
be  suspected  to  stand  too  remote  from  Sychar,  for  the  woman 
to  coinc  and  draw  water,  we  may  answer  :  that  in  all  proba- 
bility, the  city  extended  further  in  former  times  than  it  does 
now,  as  may  be  conjectured  from  some  pieces  of  a  very  thick 
wall,  the  remains,  perhaps,  of  the  ancient  Si/chan,  still  to  be 
seen  not  far  from  hence.  Over  itstood  formerly  a  large  church, 
erected  by  tlie  empress  Irene  ;  but  of  this  the  voracity  of 
time,  assisted  by  the  hands  of  the  Turks,  has  left  nothing  but 
a  few  foundations  remaining.  The  well  is  covered  at  present 
with  an  old  stone  vault,  into  which  you  are  led  down  by  a  very 
etrait  hole;  and  then  removing  a  broad  flat  stone,  you  disco- 
ver the  well  its.^lf.  It  is  dug  in  a  firm  rock,  is  about  three 
yards  in  diameter,  and  thirty-five  in  depth,  five  of  which  we 
found  full  of  water.  This  confutes  a  story  frequently  told  to 
travellers,  'That  it  is  dry  all  the  year  round,  except  on  the 
anniversary,  of  that  day  on  which  our  blessed  Saviour  sat 
upon  it ;  but  then  bubbles  up  with  abundance  of  water.'  At 
this  well  the  narrow  valley  of  Sychem  ends,  opening  itself 
into  a  wide  field,  which  probably  is  part  of  the  ground  given 
by  Jacob  to  his  son  Joseph.  It  is  watered  by  a  fresh  stream, 
running  between  it  and  Sychem,  which  makes  it  e.x.ceedingly 
verdnnt  and  fruitful."  See  Maundrell's  Travels,  5th  edit.  p.  62. 
Sat  thus]  Chrysostom  inquires  what  the  particle  thus,  out-uj, 
means  here?  and  answers,  tliat  it  simply  signifies,  he  sat  not 
upon  a  throne,  seat,  or  cushion  :  but  (as  the  circumstances  of 
the  case  required)  upon  the  ground.  This  is  a  sense  which  is 
given  to  the  word  in  the  ancient  Greek  writers.  See  Raphe- 
lius,  Wetstein,  and  Pearce.  It  is  probably  a  mere  expletive, 
and  is  often  so  vised  by  Josephus.  See  several  e-xamples  in 
Rosenmuller. 

The  sixth  hour]  About  twelve  o'clock  :  see  the  note  on  chap. 
i.  39.  The  time  is  noted  here,  1.  To  account  for  Christ's  fa- 
tigue— he  had  already  travelled  several  hours.  2.  To  account 
for  his  thirst— the  sun  had  at  this  time  waxed  hot.  3.  To  ac- 
count for  the  disciples  going  to  buy  food,  ver.  8.  because  this 
was  the  ordinary  time  of  dinner  among  the  Jews.  See  tliQ 
note  referred  to  above.  Dr.  Macknight  thinks  the  si.vth  hour 
lobe  the  Roman  six  o'clock  in  the  afternoon.  See  on  chap.  i.  29. 
7.  There  cometh  a  tcoman  of  Samaria  to  draie  zcater]  Tliat 
this  was  the  employment  of  the  females,  we  see  in  different 
parts  of  the  Sacred  Writings.  See  Gen.  xxiv.  11,  &c.  Exod. 
ii.  16.  and  the  note  at  the  end  of  that  chapter.  The  Jews  say, 
that  those  who  wished  to  gel  wives,  went  to  the  wells,  where 
young  women  were  accustomed  to  come  and  draw  water ;  and 
it  is  supposed  that  women  of  ill  fame  frequented  such  places 
also.    See  several  proofs  in  Schoettgen. 

9.  That  thou,  being  a  Jew]  Probably  the  inhabitants  of  .lu- 

dea  distinguished  themselves  from  those  of  Samaria  by  some 

peculiar  mode  of  dress ;  and  by  this  the  Samaritaa  woman 

264 


12  Art  thou  greater  than  our  father  Jacob,  which  gave  us  tne 
well,  and  drank  thereof  himself^  and  his  children,  and  his 
cattle  1 

13  Jesus  answered  and  said  unto  her,  Whosoever  drinketh 
of  this  water  sliall  thirst  again  : 

14  Hut  h  whosoever  drinketh  of  the  water  that  I  shall  give 
him  shall  never  thirst  ;  but  the  water  that  I  shall  give  him 
i  shall  be  in  him  a  well  of  water  springing  up  into  everlasting 
life. 

15  •<  The  woman  saith  unto  him.  Sir,  give  me  this  water,  that 
I  thirst  not,  neither  come  hither  to  draw. 

16  Jesus  saith  unto  her,  Go,  call  thy  husband,  and  come 
hither. 

17  The  woman  answered  and  said,  I  have  no  husband.  Je- 
sus said  unto  her.  Thou  hast  well  said,  I  have  no  husband  : 

18  For  thou  hast  had  five  husbands ;  and  he  whom  thou  now 
hast  is  not  thy  husband  :  in  that  saidst  thou  truly. 

19  The  woman  saith  unto  him,  Sir, '  I  perceive  that  thou  art 
a  prophet. 

h  Ch.  6.  35,  58.— i  Ch.  7. 38.— It  See  Ch.  6.  34.  &  17.  2,  3.  Rom.  6.23.  I  John  5.20.— 
1  LuUe  7.  Ifi.  &  34.  19.  Ch.  6.  11.  &  7.40. 


might  have  known  Christ;  but  it  is  likely  that  our  Lord  spoko 
the  Galilean  dialect,  by  which  we  find,  from  Mark  xiv  70.  a 
Jew  of  that  district  might  easily  be  known. 

2'he  Jews  have  no  dealings  with  the  Samaritans.]  Per- 
haps better,  (Jews  have  7io  communion  with  So,maritavs. 
These  words  appear  to  be  added  by  the  evangelist  himself, 
in  explanation  of  the  woman's  question.  The  original  word, 
c!vyxp(iivTa.i  has  been  variously  translated  and  understood. 
It  comes  from  aw,  together,  and  xpaoixai,  I  use,  or  bor- 
row :  hence  it  has  been  understood  to  mean,  the  Jews  will  be 
under  no  kind  of  obligation  to  the  Samaritans — will  bor- 
row nothing  from  them — will  not  driiik  out  of  the  same  cup 
or  well  with  them — will  not  sit  down  to  meals  with  them,  nor 
eat  out  of  the  same  vessel — will  ha\6C  no  religious  connexion, 
no  commercial  dealings  with  them.  The  word  communion, 
I  lliink,  fully  expresses  the  sense  of  the  original ;  and  being 
as  extensive  in  its  meaning  as  our  word  dealings,  is  capable 
of  as  general  an  interpretation.  The  deadly  hatred  that  ,=;ub- 
sisted  between  these  two  nations  is  known  to  all.  Tlio  Jews 
cursed  them,  and  believed  them  to  be  accursed.  Tlieir  mosi 
merciful  wish  to  the  Samaritans  was,  that  they  might  have  no 
part  in  the  resm-rection ;  or,  in  other  words,  that  they  might 
be  annihilated. 

10.  If  thou  knewest  the  gift  of  God]  Acopcav  signifies  afree 
gift.  A  gift  is  any  thing  that  is  given,  for  which  no  equiva- 
lent has  been,  or  is  to  be  returned  ;  a  free  gift,  is  that  which 
has  been  given  without  asking  or  entreaty.  Such  a  gift  of 
kindness  was  Jesus  Christ  to  the  world,  chap.  iii.  16.  and 
through  him  comes  the  gift  of  the  Spirit,  wliich  tliose  who  be- 
lieve on  his  name  were  to  receive.  Christ  was  not  an  object 
of  desire  to  the  world — no  man  asked  for  him  :  and  God, 
moved  thereto  by  his  own  eternal  mercy,  freely  gave  him. 
Through  this  great  gift,  comes  the  Iloly  Spirit,  and  all  other 
gifts  which  are  necessary  to  the  salvation  of  a  lost  world. 

Living  water]  By  this  expression,  which  was  common  to 
the  inhabitants  both  of  the  East  and  of  the  West,  is  always 
meant  spring  water,  in  opposition  to  dead,  stagnant  icater, 
contained  ia  ponds,  pools,  and  cisterns :  and  what  our  Lord 
means  by  it,  is  evidently  the  Holy  Spirit,  as  may  be  seen  chaii. 
vii.  38,  39. 

As  water  quenches  the  thirst,  refreshes  and  inrigorates  the 
body,  purifies  things  defiled,  and  renders  the  earth  fruitful  : 
so  it  is  an  apt  emblem  of  the  gift  of  the  Holy  Ghost,  which  so 
satisfies  the  souls  that  receive  it,  that  they  thirst  no  more  for 
earthly  good  :  it  purifi.es  also  from  all  spiritual  defilement,  on 
which  account  it  is  empliatically  styled  the  Holy  Spirit ;  and 
it  makes  those  who  receive  il,  fruitful  in  every  good  word 
and  work. 

11.  Thou  hast  nothing  to  draw  with]  Ourc  avrXr^fta  ixtis, 
thou,  hast  no  bucket.  Good  water  is  not  plenty  in  the  Eitst  : 
and  travellers  are  often  obliged  to  carry  leathern  bottles  or 
buckets  with  them,  and  a  line  also,  to  let  them  down  into  the 
deep  wells,  in  order  to  draw  up  water.  If  the  well  was,  in 
our  Lord's  time,  as  it  was  found  by  Mr.  Maundrell,  thirty-five 
yards  deep,  it  would  require  a  considerable  line  to  reach  it ; 
and  with  such,  it  is  not  likely  that  even  the  disciples  of  our 
Lord  were  provided.  The  woman  might  well  say.  The  icell 
is  deep,  and  thou  hast  nothing  to  draw  with ;  tcheuce  then 
hast  thou  that  living  water  7 

12.  Our  father  Jacob]  The  ancient  Samaritans  were  un- 
doubtedly the  descendants  of  Jacob;  for  they  were  the  ten  tribes 
that  revolted  in  the  reign  of  Rehoboam :  but  those  in  our 
Lord's  time  were  not  genuine  Israelites,  but  a  corrupted  race, 
sprung  from  a  mixture  of  dift'erent  nations,  sent  thither  by 
Salmanezer,  king  of  the  Assyrians.    See  2  Kings  xvii. 

14.  Springing  up  into  everlasting  life.]  On  this  account 
he  can  never  thirst :  for  how  can  he  lack  water,  who  has  in 
himself  a  living  eternal  spring  t  By  this  water  our  Lord 
means  also  his  doctrine,  explaining  and  promising  the  gifts 
and  graces  of  the  Holy  Ghost,  which  proceed  from  Jesus 
Christ  their  fountain,  dwelling  in  a  believing  heart.  There  is 
no  eternal  life  without  the  Spirit ;  no  ■Spirit  without  Christ, 
and  no  Christ  to  give  the  Spirit,  witliout  dwelling  in  the  heart : 
this,  his  whole  doctrine  proclaims. 

15.  Give  me  this  water]  She  did  not  as  yet  comprehend 
our  Lord's  meaning ;  but  her  curios'*"  w*  ^w^^h  excJted.  and 


Our  Lorcfs  discourse  with 


CHAPTER  IV. 


the  icoman  of  Samaria. 


20  Our  fathers  worehippctl  in  ""  this  mountain  ;  and  ye  say, 
tliat  in  "  Jorusalcin  is  tlie  place  whore  men  ou-^lir.  to  worsliip. 

21  .Ies\is  sailli  unto  licr,  Woman,  believe  ine,  llie  hour  com- 
eth,  "  when  yo  shall  neither  in  this  mountain,  uoryet  at  Jeru- 
salem, worship  tlie  Father. 

22  Ye  worship  ^  ye  know  not  what :  we  know  what  we  wor- 
ship :  for  "1  salvation  is  of  the  Jews. 

2-3  But  the  hour  cometh,  and  now  is,  when  the  true  worship- 
pcre  shall  worship  the  Father  in  '  spirit '  and  in  truth :  for  the 
Father  seeketh  such  to  worship  him. 

24  '  God  is  a  Spirit :  and  they  that  worship  him  must  wor- 
ship htm  in  spirit  and  in  truth. 

i.iJu(lir.a.7.-nD«it.  IJ.  S,ll.  lKin^'s9.3.  2Chr.7.  I2.-oMal.  l.ll.  1  Tim.  2. 
8.— p  a  Kinja  17.  2y.— q  Isu.fi.S.    Luke  24.  47.  liom.  9-  4,  &. 

this  wasThe  design  of  our  Lord,  that  he  might  have  her  mind 
properly  prepan,-d  to  receive  the  great  truths  which  'ic  was 
about  to  announce. 

16.  Cull  tlni  husband]  Our  Lord  appears  to  I lave  spoken 
these  words  for  two  purposes:  1.  To  make  the  woman  con- 
sider her  own  state.  2.  To  show  her  lliat  he  knew  her  heart, 
and  the  secret  actions  of  her  life ;  and  was  therefore  well 
qualified  to  teach  her  heavenly  truths. 

18.  Thou,  hasl  had  five  husbands]  It  is  not  clear  that  this 
woman  was  a  proslitute— she,  niiffht  Iwve  been  legally  mar- 
ried to  those  five,'  and  might  have  been  divorced  through  some 
misbehaviour  of  her  own,  not  amounting  to  adultery  ;  for  tlie 
adulteress  was  to  be  put  to  death,  both  by  the  .lewisli  and  Sa- 
maritan law,  not  divorced:  or  she  might  have  been  cast  off 
through  some  caprice  of  her  husband :  for  in  tlie  time  of  our 
Lord,  divorces  were  very  common  among  the  Jews ;  so  that 
a  man  put  away  his  wife  for  any  fault.  See  the  note  on 
Malt.  V.  31.  Some  are  so  very  fond  of  exaggerating,  that 
nothing  can  pass  through  their  hands  without  an  increase : 
hence  Ileracleon  says,  she  had  six  husbands ;  and  Jeroin 
modestly  gives  her  tioenty-two !  Virginli  duos  habuisti  ma- 
ritos,  eC  ille  a  quo  sepelieris  non  est  tuus.  "Thou  hast  had 
liceiity-two  husbands,  and  he  by  whom  thou  shall  be  buried 
is  not  thine."   Epist.  xi. 

He  whom  than  now  hast  is  not  thy  husband]  Nnv  hv  c,x£'f> 
OVK  tan  cov  avrip.  Bishop  I'earco  would  translate  this  clause 
in  the  following  manner:  There  is  no  husband  whom  thou 
now  hast — or  less  literally,  Tliou  liast  nohu.iband  now  ;  proba- 
bly the  meaning  is.  Thou  art  contracted  to  another,  but  not 
yet  brought  home  ;  therefore  he  is  not  yet  thy  husband.  See 
Rosenmuller.  Bishop  Pearce  contends,  that  our  Lord  did 
not  .speak  these  words  to  her  by  way  of  reproof.  1.  Because 
it  is  not  likely  that  a  woman  so  far'advanced  in  years,  as  to 
have  had  five  husbands,  should  have  now  been  found  living 
in  adultery  witl\  a  sixth  person.  2.  Because  it  is  not  likely, 
that  our  Lord  would  not,  in  some  part  of  his  discourse,  have 
reproved  her  for  her  fornication,  especially  if  guilty  of  it,  un- 
der such  gross  circumstances.  3.  Nor  is  it  likely  that  a  wo- 
man of  so  bad  a  life,  should  have  had  so  much  influence  with 
the  people  of  her  city,  that  they  should,  on  her  testimony,  ver. 
39 — 42.  believe  Jesiis  to  be  the  iNIessiah.  4.  Nor  is  it  at  all 
likely,  that  wJien  a  discovery  of  her  guilt  was  made  to  her, 
by  one  whom  she  acknowledged  to  be  a  profiliet,  vcr.  19.  that' 
the  first  thing  which  came  into  her  thoughts,  should  be  the 
important  question  in  religion,  about  the  o/oce  appointed  by 
God  for  his  worship,  so  warmly  contested  between  the  Jews 
and  Samaritans.  5.  Nor  is  it  at  all  probalile,  that  a  pi  rson  of 
such  a  bad  life,  without  any  mentioned  sign  of  repentance, 
should  have  been  the  first,  (perhaps  the  only  private  person) 
to  whom  Jesus  is  recorded  as  declaring  himself  to  be  the 
Christ,  as  he  does  to  her,  ver.  20. 

19.  /  perceive  that  thou  art  a  prophet.]  And  therefore 
thought  liim  well  qualified  to  decide  the  gi-and  question  in  dis- 
pute between  the  Jews  and  the  Samaritans ;  but  she  did  not 
perceive  him  to  be  the  Messiah. 

20.  Worshipped  in  this  moujitain]  Probably  pointing  to 
Mount  Gerizim,  at  the  foot  of  which  Sychar  was  situated. 
The  patriarchs  had  worshipped  here — Jacob  builded  an  altar 
on  this  mountain,  and  worshipped  the  true  God  :  see  Gen. 
xxii.  2.  xxxiii.  20.  Thus  she  could  say.  Our  fathers  wor- 
shipped in  this  momttain.  On  this  mountain  Sanballat  had 
built  them  a  temple,  about  332  years  before  our  Lord's  incar- 
nation.    See  Joseph.  Antiq.  xi.  c.  viii.  s.  4.  and  2  Mace.  vi.  2. 

In  the  Hebrew^  Pentateuch,  Dent,  xxvii.  4,  &c.  where  the 
Israelites  are  commanded  to  build  an  altar  on  Mount  Ebal, 
and  otTer  sacrifices,  <ic.  the  Samaritan  Pentateuch  has  Geri- 
zim instead  of  Eltal ;  and  Dr.  Kennicntt  strongly  contends. 
Dissert,  vol.  ii.  p.  20,  &c.  that  Gerizim  is  the  genuine  reading  ; 
but  our  blessed  Lord  by  the  following  answer,  shows  that  tlie 
ptoce  was  a  matter  of  little  importance,  as  the  divine  w-orship 
was  no  longer  to  be  contined  to  either  :  ver.  21.  See  the  note 
on  Deut.  xxvii.  4. 

.  21.  The  iiour  cometh,  &c.]  The  time  was  now  at  hand,  in 
which  the  spiritual  worship  of  God  was  about  to  be  establish- 
ed in  the  earth  ;  and  all  the  Jewish  riles  and  ceremonies  en- 
•tirely  abolished. 

Worship  the  Father.]  This  epithet  shows  the  mild,  benignant, 
and  tender  nature  of  the  Gospel  dispensation.  Men  are  called 
to  worship  their  heavenly  Father,  and  to  consider  themselves 
as  his  children.  In  reference  to  this,  our  Lord's  prayer  be- 
gins. Our  Father,  who  art  in  hraren,  &c.     See  Ver.  23. 

22.  Ye  worship  ye  know  not  ithal]  The  Samaritans  believed 
in  the  same  God  with  the  Jews ;  but  as  they  rejected  all  the 

Vol.  V  LI 


2.')  The  woman  sailh  unto  hira,  I  know  that  Messias  cometh, 
wliich  is  called  Clirist  :  wlien  he  is  come,  "  he  will  tell  us  all 
things. 

20  Jesus  saith  unto  her,  "■'  I  that  speak  unto  thee  am  he. 

27  II  And  upon  this  came  his  disciples,  and  marvelled  that  he 
talked  with  llie  woman  :  yet  no  man  said.  What  seekest  thou  1 
or.  Why  talkest  thou  with  her  "J 

2-3  The  woman  tiien  left  her  waterpot,  and  went  her  way  in- 
to the  city,  and  saith  to  the  men, 

29  Come,  see  a  man  w  which  told  me  all  things  that  ever  I 
dill  :  is  not  this  I'le  Clu-ist  1 

30  Then  they  went  out  of  the  city,  and  came  unto  hira. 


prophetical  writings,  they  had  but  an  imjierfect  knowledge  of 
the  Deity  :  besides,  as  they  incorporated  the  worship  of  idols 
with  his  worship,  they  might  be  justly  said  to  worsliip  him 
wiiom  they  did  not  properly  know.  Sec  the  account  of  their 
motley  worship,  2  Kings  xvii.  26 — 34.  But  after  Sanballat  had 
built  the  temple  on  Mount  (Jerizim,  the  idolatrous  worship  of 
the  Cutheans  and  Sepharvites,  &c.  was  entirely  laid  aside  ; 
the  same  religious  service  being  performed  in  the  Samaritan 
temple,  which  was  performed  in  that  at  Jerusalem. 

We  know  vjhat  we  worship]  We  Jews  acknowledge  all  the 
attributes  of  his  nature,  aiitt  offer  to  liini  oyily,  the  sacrifices 
prescribed  in  the  Law. 

Salvation  is  of  the  Jews.]  Ek  ro>v  lovSatoiv  cttiv,  salvation- 
is  from  the  Jeir!^_.  Salvation  seems  here  to  mean  the  Sa- 
viour, the  Messi.h,  as  it  does  Luke  ii.  .30.  .\cls  iv.  12.  and  so 
the  woman  appeal's  to  have  understood  it,  ver.  25.  The  Ttles- 
siah  was  to  sjjri  g  from  the  .Tews — from  them,  the  preaching 
of  the  Gospel,  .-  ud  the  knowledge  of  the  truth,  were  to  go  t.> 
all  the  nations  ci  the  world.  It  was  to  the  Jews  that  the  pro- 
mises were  mz  le  ;  and  it  was  in  their  prophetic  Scriptures, 
which  the  Sainaritans  rejected,  that  Jesus  Christ  was  pro- 
claimed and  des'.ribed.     See  Isa.  xi.  3. 

23.  The  true  :corsliippers  shall  worihip — in  spirit]  Th.e 
woi-ship  of  the  Samaritans  was  a  defective  worship— they  did 
not  receive  the  prophetical  writings  :  that  of  the  Je\vs  was  a  car- 
nal worship,  de  ling  only  in  the  letter,  and  relerring  to  tii« 
S|)irit  and  design  wliicli  were  at  a  distance,  by  types  and  ce- 
remonies. The  Gospel  of  Christ  showed  the  meaning  of  all 
these  carnal  on  inances,  and  the  legal  sacrifices,  which  had 
all  their  consum  lation  in  his  ofl'ering  of  himself :  tlius  a  spi///- 
ual  dispensation  took  place  of  tlie  carnal  one,  which  prefigu- 
red it.  2.  The  pr^achingof  the  Gospel  discovered  thetrne  na- 
ture of  God,  of  salvation,  of  the  human  soul,  of  eartlily  and  of 
heavenly  things  ;  and  because  of  this,  it  is  put  in  opposition 
to  the  defective  Samaritan  worship. 

24.  God  is  a  S;>!rit]  This  is  one  of  the  first,  the  greatest,  tlii> 
most  sublime,  and  necessary  truths  in  thO  compass  of  naUne  ! 
There  is  a  God,  tii-;  cause  of  all  things — the  fonntain  of  nllpfr- 
fection — without  parts  or  dimensions,  for  lie  is  etkrnal — 
filling-  the  heavens  and  the  eaHh—pei-vadine:,  gurernivg.^ 
and  upholding  ■  '1  things:  for  he  is  an  infinite  spirit!  This 
God  can  be  pler.;.-d  only  with  that  wliichrcsembles  hiInsc^f : 
therefore  he  niusi.  hate  si«  and  siifuiness  ;  and  can  delight 
in  those  only  wlo  are  made  partakers  of  his  own  divine  na- 
ture. As  all  creatures  were  made  by  him,  so  all  owe  hiin 
obedience  and  reverence — but  to  be  acceptable  to  this  infinite 
Spirit,  the  worship  must  he  of  a  spiritual  nature  ;  must  spring 
from  the  heart,  tltrough  the  influence  of  tlie  Holy  Ghost:  ami 
it  must  be  in  trt.  "  'i,  not  only  in  sincerity,  but  performed  ac- 
cording to  that  divine  revelation;  wlfich  he  has  given  men  of 
himself.  A  man  worships  God  in  spirit,  when,  nnder  the 
influence  of  the  Holy  Ghost,  he  brings  all  his  afteciions,  ap- 
petites, and  desires,  to  the  throne  of  God  :  and  he  worships 
him  in  truth,  when  every  purpose  and  passion  of  his  heart, 
and  when  every  act  of  his  religious  woi-ship,  is  guided  and  re- 
gulated by  tho  word  of  God.  "The  enlightened  part  of  man- 
kind," says  Abu'l  Fazel,  "  knows  that  true  ri-rhteousness  in 
an  upright  heart  ;  and  believe  that  God  can  only  be  worship- 
ped in  holiness  of  spirit."     Ayeen  Akbery,  vol.  iii.  p.  25^1. 

"  Of  all  worshippers,"  says  Creeshna,  '•  I  respect  liiin  ;is  the 
most  devout,  who  hath  faith  in  me,  and  whoserveth  me  with 
a  soul  possessed  of  my  Spirit."     Geeta,  p.  68. 

25.  I  Icnow  th'it  Messias  cometh]  Instead  of  ot^a,  I  know, 
several  excellent  MSS.  and  Versions  read  otoaiici>,  we  know  ; 
as  if  she  had  said,  that  all  the  Samaritans  exjiected  the  advent 
of  the  Messiah.  Though  thev  did  not  receive  the  prophetic 
writings,  yet  the  tradition  of  the  advent  of  the  Messiah,  which 
was  coMiiiion  among  the  Jcirs,  and  founded  on  promises  con- 
tained even  in  the  books  of  Moses,  was  generally  received 
among  the  Samaritans  ■j]so. 

m,ich  is  called  C/ir/.s-f]  Thi.^  appeara  to  be  the  evangelist's 
explanation  of  the  Hebnnv  word,  according  to  his  custom; 
chap.  i.  as,  41,  42.  ix.  7,  &c  for  we  cannot  suppose  that  tho 
woman  undei-stood  Greek,  so  as  to  translate  the  Hebrew  word 
to  onr  T/>rd  ;  or  that  she  should  suppose  that  a  person  who 
was  a  Jew,  ver.  9.  and  a  prophet,  ver.  19.  could  stand  in  need 
of  this  interpretation. 

Be  will  tell  us  all  things.]  Relative  to  the  nature  of  God, 
the  nature  of  his  icorship,  and  the  proper  ptece  to  adore  him 
in.  In  a  woi-d,  he  will  settle  the  great  national  question  be- 
tween Gerizim,  and  Ebal ;  and  we  shall  then  know  certainly 
where  we  ought  to  worship. 

26.  Jesxta  saith  unto  Iter,  I— am  he.]  Our  Lord  never  spoke 


Chri»C«  discourie  iDith  his 


8T.  JOHN. 


dlsciplea  on  the  tame  subject. 


81  1 1n  the  roean  while  his  disciples  prayed   him,  snying, 
Master,  eat.  ,  . 

32  But  he  sold  unto  them,  I  have  meat  to  eat  that  ye  Know 

33  Therefore  said  the  disciples  one  to  another,  Hath  any  man 
brought  him  aught  to  eat  1 

34  Jesus  saith  unto  them,  '  My  meat  is  to  do  the  will  of  him 
that  sent  me,  and  to  nnish  his  work.         ^  ,  ,,  ., 

35  Say  not  ye.  There  are  yet  four  months,  and  then  cometh 

.Job  23. 12.  Ch.6.  38.al7.4.  tl9.30.-yM.tt.  9.  37.    Luke  10  Z. 


harvest?  behold,  I  say  unto  you.  Lift  up  your  eyes,  and  look 
on  the  fields  ;  ^  for  they  are  white  already  to  harvest. 

36  •  And  he  that  reapeth  receiveth  wages,  and  gathereth  friiil 
unto  life  eternal :  •  that  both  he  that  soweth,  and  he  that  reap- 
eth, may  rejoice  together. 

37  And  herein  is  that  saying  true,  One  soweth,  and  another 
rcapcth. 

38  I  sent  you  to  reap  that  whereon  ye  bestowed  no  labour  : 
other  men  laboured,  and  ye  are  entered  into  their  labours. 

I  Dan.  12.  3.— »  Ch.  15.  16.  Amoa  9.  13.   Hsb.  9.  40. 


Jn  such  direct  terms  concerning  himself  to  his  own  country- 
men •  nor  even  to  his  own  disciples,  till  a  little  before  his 
death.  The  reason  given  by  Bishop  Pearce  is  the  following : 
The  woman  being  alone  when  Jesus  said  it,  and  being  a  Sa- 
maritan, he  had  no  reasonto  apprehend  that  the  Samaritans,  if 
they  knew  his  claim,  would  disturb  his  ministry  before  the 
time  of  his  suffering  came  ;  which  seems  to  have  been  the 
reason  why  he  concealed  it  so  long  from  his  own  countrymen. 

27.  Came  his  disciples]  From  the  town  whither  they  went 
to  bny  food,  ver.  8. 

Marvelled  that  he  talked  with  the  teo7na7i]  Because  it  was 
contrary  to  the  custom  of  the  Eastern  countries ;  and  there 
are  many  canons  among  the  rabbins  against  it.  To  the  pre- 
sent time,  if  a  man  meet  even  his  own  wife  in  the  street,  lie 
does  not  speak  to  her  ;  and  this  is  done  to  keep  up  the  appear- 
ance of  a  chastity  and  temperance,  of  wliich  the  Eastern 
world  knows  nothing.  They  might  wonder  how  a  Samaritan, 
In  whom  they  could  expect  no  spiritualitu,  could  listen  to  the 
conversation  of  their  Master,  who  never  spake  but  aboutAea- 
venly  things. 

Yet  no  711011  said,  &c.]  They  were  awed  by  his  majesty, 
and  knew  that  he  must  have  sufficient  reasons  to  induce  him 
to  act  a  part  to  which  he  was  not  at  all  accustomed.  A  great 
man  has  said,  "  Converse  sparingly,  if  at  all,  with  woihen  ; 
and  never  alone."  Every  minister  of  the  Gospel  will  do  well 
to  attend  to  this  advice. 

28.  Left  her  tcaterpot]  She  was  so  penetrated  with  the 
great  truths  which  Jesus  had  announced,  that  she  forgot  her 
errand  to  the  well,  and  returned  to  the  city  without  the  water 
for  which  she  came  out ! 

29.  All  things  that  ever  I  did]  The  Jews  believed  that  one 
essential  characteristic  of  the  Messiah  would  be,  that  he  should 
be  able  to  tell  the  secrets  of  all  hearts.  This  they  believed 
was  predicted,  Isa.  xi.  2,  3. 

When  the  famous  impostor  Barchochab,  who  rose  up  under 
the  empire  of  Adrian,  about  a  hundred  years  after  the  incar- 
nation, professed  himself  to  be  the  Messiah  ;  after  having 
been  deceived  by  him  for  two  years,  they  at  last  thought  of 
putting  his  divinity  to  proof  on  this  ground  :  they  brought  be- 
fore him  persons  whom  he  did  not  know,  some  of  whom  were 
very  vicious,  and  otliers  of  a  different  character ;  they  de- 
sired him  to  point  out  who  were  the  righteous,  and  who 
were  the  wicked  1  which,  when  he  could  not  do,  they  rose  up 
and  put  him  to  death.     La  Bible  de  Martin. 

30.  They  inent  out  of  the  city]  Such  effect  had  the  simple 
testimony  of  the  woman  on  their  minds. 

And  came  unto  him.]  Or,  Were  coming- <o  Am;  for  they  did 
not  reach  him  immediately;  all  that  discourse  between  him  and 
his  disciples,  mentioned  ver.  31  to  39.  inclusive,  having  taken 
place  before  the  people  of  Sychar  got  to  the  well.  See  ver.  40. 

31.  Master,  eat.]  Tliey  knew  that  he  was  greatly  spent  both 
with  hunger  and  fatigue. 

32.  /  have  meal  to  eat  that  ye  knoie  not  of.]  Our  blessed 
Lord  seizes  every  opportunity  to  raise  the  minds  of  hie  apostles 
to  heavenly  things,  through  the  medium  of  earthly  matters. 
Nor  does  he  force  these  things  into  such  service.  Properly  un- 
derstood, earthly  substances  are  the  types,  representatives,  and 
shadows  of  heavenly  things. 

33.  Hath  any  man  brought  him  anght  to  eat  ?]  Has  he  got 
food  in  any  preternatural  way  1  They  could  not  help  remem- 
bering the  miraculous  interventions  of  Divine  Providence  in 
feeding  Elijah,  by  the  ravens,  at  the  brook  Cherith,  1  Kings 
xvii.  4—6.  and  by  the  ministry  of  an  angel,  chap.  xix.  5 — 8.  and 
our  Lord's  preternatural  repast  in  the  wilderness,  after  his 
victory  over  Satan,  Matt.  iv.  11. 

34.  My  meat  is  to  do  the  will  of  him  that  sent  me]  In  these 
words  our  blessed  Lord  teaches  a  lesson  of  zeal  and  earnest- 
ness to  his  apostles,  and  to  all  their  successors  in  the  Christian 
ministry.  Let  the  salvation  of  souls  lie  nearer  your  heart  than 
life  itself.  Let  eating  and  drinking,  labour  and  rest,  reading, 
thinking,  study,  prayer,  and  all  things,  be  directed  to  the  ac- 
complishment of  this  great  work.  Ministers  of  .Jesus!  imitate 
your  Lord !  Souls  are  perishing  for  lack  of  knowledge — God 
has  given  you  the  key  of  the  kingdom,  the  knowledge  of  his 
word— O  open  unto  them  the  gate  of  life !  They  are  drop- 
ping by  thousands  into  hell !  O  pluck  the  brands  out  of  the 
Dutning! 

35.  There  are  h/etfour  months,  and  then  cometh  harvest] — 
In  Palestine,  the  harvest  did  not  begin  till  after  the  pass-over, 
which  was  fixed  on  the  14th  of  the  month  Nisan,  which  an- 
swers to  our  March,  and  sometimes  extends  into  April.  The 
6arJey  harvest  was  the  first;  after  that  the  wheat;  and  both 
were  finished  by  pentecost.  For,  in  the  feast  of  pentecost,  the 
flrst-fruits  of  alltne  harvest  were  carried  to  the  temple,  and 
■waved  before  the  Lord.  See  Lev.  xxiii.  11.  The/our  months 
cf  which  our  Lord  speaks  here,  must  be  computed,  according 

266 


to  M.  Toynard,  from  Sebat,  which  was  the  eleventh  month  of 
the  sacred  year,  and  which  commenced  that  year  on  the  13th 
of  January  ;  from  that,  till  the  beginning  of  the  wheat  harvest, 
which  began  about  a  month  after  the  pass-over,  there  were 
e.xactly  four  months.  The  pass-over  was  that  year  on  the 
15th  of  Nisan,  or  March  28  ;  and  pentecost  took  place  on  the 
17th  of  May.  We  may  therefore  suppose,  that  it  was  about 
the  I3th  of  January,  or  beginning  of  the  month  Sebat,  that  John 
the  Baptist  was  cast  into  prison,  and  that  Christ  retired  into 
Galilee.  The  fixing  of  this  epoch  is  of  considerable  importance. 
See  Calmet's  Com.  on  this  place. 

The  following  method  of  dividing  the  seasons  among  the 
Jews,  is  thus  stated  in  Bava  Melsia,  fol.  106.  "Half  Tisri, 
all  Marheshvan,  and  half  Cisleu,  is  V"^t  zero,  seed-timb. 
Half  Cisleu,  whole  Tebeth,  and  ha.\{  Shebat,  is  liin  chorcph, 
WINTER.  Half  Shebat,  whole  Adar,  and  half  Nisan.  is  lip 
kor,  the  WINTER  solstice.  Half  Nisan,  all  Jjar,  and  naif  Si- 
van,  is  ">^Xp  katsir,  harvest.  Half  Sivan,  all  Tammuz,  and 
half  Ab,  is  X^ip  kyits,  summer.  Half  Ab,  all  Elul,  and  half 
Tisri,  is  Oin  chum,  the  great  heat."  The  Jews  sowed  wheat 
3.nA  spelt  in  Tisri  and  Marheshvan;  and  barley  in  Shebat 
and  Adar.  Now  let  us  reckon  Ttrpanijvuv,  the  four  months, 
backwards,  from  the  beginning  of  the  barley  harvest,  or  the 
middle  of  the  month  Nisan,  and  we  shall  go  back  to  the  mid- 
dle of  the  month  Cisleu,  which  will  fall  in  with  the  beginning 
of  our  December,  whence  it  will  be  easy  to  conjecture  what 
feast  that  was,  mentioned  chap.  v.  1.  viz.  the  pass-over.  See 
Lightfoot ;  and  see  the  note  on  chap.  v.  1. 

After  all  that  learned  men  have  said  on  this  passage,  it  does 
not  appear  that  our  Lord  meant  any  thing  by  it,  more  than  an 
illustration  of  his  present  subject.  Though  there  were  or- 
dinarily four  months  from  seed-time  to  harvest,  and  that 
a  man,  after  he  had  sowed  his  seed,  must  wait  patiently  till 
the  regular  and  natural  harvest  came ;  yet  it  was  not  the  case 
now  ; — the  seed  of  life  which  he  had  sown  but  a  few  hours 
ago,  had  already  brought  forth  much  fruit;  therefore  he  says, 
Lift  up  your  eyes,  and  look  on  the  fields,  over  which  it  is  likely 
the  Samaritans  were  then  coming  in  troops,  guided  by  the  wo- 
man who  had  already  received  the  light  of  the  Gospel  of  peace. 
The  fields — are  white  already  to  harvest.]  Multitudes  of  .Sa- 
maritans are  coming  to  believe  on  me,  and  to  be  saved  unto 
eternal  life.     Probably  they  had  a  kind  of  white  raiment. 

36.  And  he  that  reapeth  receiveth  wages]  Or,  And  already 
the  reaper  receiveth  wages.  By  making  the  word  rtirj,  al- 
ready, the  beginning  of  this  verse,  on  the  authority  of  some 
excellent  MSS.  and  Versions,  a  more  consistent  sense  is  ob- 
tained than  from  the  common  arrangement,  where  rtiri  termi- 
nates the  preceding  verse. 

Already  the  heavenly  sower,  Jesus  Christ,  becomes  the 
reaper  of  the  produce  of  the  seed  which  he  had  so  lately  sown, 
and  receives  the  wages  which  he  desired,  the  high  gratifica- 
tion of  saving  immortal  souls,  and  gathers  in  his  fruit  unto 
eternal  life.  So  the  sower  and  the  reaper,  who  are  here  one 
and  the  same  person,  rejoiced  together,  having  seen  the  seed 
time  and  the  harvest  take  place  on  the  same  day.  The  sower 
had  not  time  to  leave  the  field  which  he  had  sown,  till  it  was 
full  time  to  gather  in  the  harvest ! 

37.  Herein  is  that  saying  true.  One  soweth  and  another 
reapeth]  Or,  One  is  the  sower,  and  another  is  the  reaper.  In 
what  respects  you  of  this  business,  this  proverb  is  true — One 
is  the  soicer,  &c.  for  I  have  sent  you  to  reap,  to  preach  my 
Gospel,  and  gain  converts,  where  ye  have  not  laboured — have 
not  so^vn  the  first  seeds  of  eternal  life.  Others  have  laboured 
—the  patriarchs  and  prophets,  and  ye  are  entered  into  the 
fruits  of  their  labours.  They  announced  the  Messiah  who 
was  to  come,  and  the  expectation  of  the  people  was  excited, 
and  they  longed  for  his  appearance  :  but  they  were  gathered 
to  their  fathers  before  they  could  see  the  fruit  of  their  labour. 
You  are  come  to  tell  the  people  that  the  kingdom  of  God  ia 
among  them,  and  that  God  has  visited  his  people. 

The  proverb  which  our  Lord  mentions  above,  was  taken 
from  what  ordinarily  happens  in  the  course  of  the  Divine 
Providence,  where  one  takes  a  great  deal  of  pains  to  procur* 
that,  of  which  another  reaps  tiie  benefit,  bee  instances  of 
this  proverb,  Lev.  xxvi.  16.  Ye  shall  sow  your  seed  in  vain, 
for  your  enemies  shall  eat  it.  Micah  vi.  15.  Thou  shall  sow, 
but  thou  shall  not  reap  ;  thou  shall  tread  the  olives,  but  not 
anoint  thee  with  the  oil.  See  also  Hos.  vii.  9.  The  Greeks  had 
the  same  proverb  :  AAAot  fuv  trrrtpovai,  aX>.oi  6'av  aurjaovrat. 
So  had  the  Latins :  Aliis,  leporem  excitasti.  You  have  beat 
the  bush,  and  another  has  found  the  hare.  See  the  famous 
verse  of  Virgil,  beginning  with  Sic  vos  non  vobis,  in  which 
the  fowls,  the  sheep,  the  bees,  aad  the  oxen,  are  elegantly 
brought  in  as  illustrations  of  the  propriety  of  the  proverb. 

Sic  vos  non  vobis  nidificatis  avts. 

Sic  voi  non  vobis  velltraftrHs  oves. 


A  nobleman  enlreatt 


39  n  And  many  of  the  Samaritans  of  that  city  believed  on 
liim,  *>  for  the  saying  of  the  woman,  Which  testified,  He  told 
ine  all  that  ever  I  did. 

40  So  wlien  the  Samaritans  were  come  unto  him,  they  be- 
souglit  him  that  he  would  tarry  with  them  :  and  he  abode 
there  two  days. 

41  And  many  more  believed  because  of  his  own  word  ; 

42  And  said  unto  the  woman,  Now  we  believe,  not  because 
of  thy  saying  :  for  °  we  have  heard  him  ourselves,  and  know 
that  this  is  indeed  the  Christ,  the  Saviour  of  the  world. 

4.3  ^  Now  after  two  days  he  departed  thence,  and  went  into 
Galilee. 

44  For  <>  Jesua  himself  testified,  that  a  prophet  hath  no  ho- 
nour in  his  own  country. 

•15  Then  when  he  was  come  into  Galilee,  the  Galileans  re- 
ceived him,  '  having  seen  all  the  things  that  he  did  sit  Jerusa- 
lem at  the  feast :  '  for  they  also  went  unto  the  feast 

46  So  Jesus  came  again  into  Cana  of  Galilee,  ^  where  he 
made  tlie  water  wine.  And  there  was  a  certain  •>  nobleman, 
whose  son  was  sick  at  Capernaum. 

b  Ver.  29.— c  Ch.  17.  8.  1  John  4.  U.— d  Molt.  13.  57,  Mark  6.  4.  Lukt  4.  2^.— 
«  Ch.  2,23.  fc  3.1;.— fDein.  16.16. 


CHAPTER  tV.  Chri^lo  evre  his  mt 

47  When  he  heard  that  Jesue  was  come  out  of  Judea  Into  Ga- 
lilee, he  went  down  unto  him,  and  besought  him  that  he  would 
come  down,  and  heal  his  son  :  for  he  was  at  the  point  of  death. 

48  Tlicn  said  Jesus  unto  hiiu,  i  Except  ye  see  signe  and  won. 
ders,  ye  will  not  believe. 

49  The  nobleman  saith  unto  him,  Sir,  come  down  ere  my 
child  die. 

50  Jesus  saith  unto  him,  k  Go  thy  way  ;  thy  son  liveth.  And 
the  ni.in  believed  the  word  that  Jesus  had  spoken  unto  him, 
and  he  went  his  way. 

51  And  as  he  was  now  going  down,  his  servants  met  him, 
and  told  him,  saying,  Thy  son  liveth. 

52  Then  inquired  lie  of  them  the  hour  when  he  began  to 
amend.  And  they  said  unto  him,  Yesterday  at  the  seventh 
hour  the  fever  left  him. 

53  So  the  father  knew  that  it  was  at  the  same  hour  in  which 
Jesus  said  unto  him.  Thy  son  liveth :  '  and  himself  believed, 
and  his  whole  house. 

54  This  is  again  the  second  miracle  that  Jesus  did,  when  h» 
was  come  ovit  of  Judea  into  Galilee. 

gCh.  2.  1,  11.— h  Or  courtier,  or,  ruler.— i  1  Cor.  1.22.-lt  P»o.  71.  20.  Luke  7.»  — 
l  Acta  18.  8.  4i.  16.  15,  34. 


Sic  vos  von  voMs  mellijicatis  apes. 

Sic  vos  non  vobisfertis  aratra  boves. 

So  you,  ye  birds,  of  wond'rous  skill  possest, 

Not  for  yourselves  construct  the  curious  nest. 

So  you,  ye  sheep,  who  roam  tlie  verdant  field, 

Not  for  yourselves  your  snowy  fleeces  yield. 

So  you,  ye  bees,  who  ev'ry  fiow'r  explore. 

Not  for  yourselves  amass  the  honied  store. 

So  you,  ye  patient  /due,  inur'd  to  toil. 

Not  for  yourselves  subtlue  the  stubborn  soil.— T.  Green. 
Bishop  Peai-ce  gives  this  text  a  remarkable  turn.  The  verse 
he  translates  thus  :  I  sent  ynu  aicay,  that  ye  might  reap  that 
whereon  ye  bestowed  no  labour ;  i.  e.  I  did  not  send  you  to  the 
city,  (ver.  8.)  for  this  purpose  only,  that  ye  miglu  buy  meat ; 
but  I  sent  you  away  chielly  with  this  intent,  that  there  might 
be  a  harvest  for  you  to  reap  upon  your  return  ;  though  you 
sowed  no  seed,  and  bestowed  no  labour  for  that  purpose. 
While  you  were  gone,  I  sowed  spiritual  seed  in  the  heart  of 
H  Samaritan  woman  ;  and  she  is  gone,  and  is  about  to  return 
with  many  of  her  city,  whom  she  has  brought  to  AeZ/e»e,  (ver. 
39 — 42.)  These,  and  the  many  more  which  will  believe  upon 
hearing  my  doctrine,  (ver.  41.)  will  all  be  a  harvest  ax\%\n% 
out  of  the  seed  whicli  I  sowed  in  your  absence,  and  on  which 
therefore  ye  bestowed  no  labour.  He  further  adds,  that  the 
Greek  ^s.pi1^tiv,  stands  for  rov  ^cpiXfiv,  and  such  expressions 
are  often  used  to  signify,  not  the  end  and  design,  but  the  event 
only.     Pearce's  Comment. 

39.  Many  of  the  Samaritans — believed  on  him  for  the  say- 
ing of  the  woman]  This  woman  was  the  first  apostle  of  (Christ 
in  Samaria !  Slie  went  and  told  lier  fellow-citizens  that  the 
Messiah  was  come  :  and  gave  for  proof  that  he  had  told  her  the 
most  secret  things  she  had  ever  done :  see  on  ver.  29.  This 
word,  which  is  twice  repeated,  in  ver.  29.  and  here,  strongly 
intimates  that  a  more  particular  conversation  had  taken  place 
between  our  Lord  and  the  Samaritan  woman  than  what  is  here 
related. 

40.  He  abode  there  two  days]  We  are  not  told  that  he  wrought 
any  miracles  among  them  ;  this  does  not  appear  to  have  been 
necessary  :  they  were  a  simple-heaned,  teacnable  people,  and 
they  credited  him  on  the  evidence  of  his  own  eternal  truth. 
Why  are  not  miracles  wrought  now  1  Miracles  were  only 
for  the  establishment  of  the  doctrines  of  Christianity,  where 
they  were  first  preached :  ice  profess  to  believe  these  doc- 
trines ;  therefore,  to  \is,  miracles  would  be  useless.  Where 
the  doctrine  is  credited,  no  miracle  is  necessary  :  the  Sama- 
ritans believed,  and  no  miracle  was  wrought  among  them  ; 
for  the  simple  reason — it  was  not  necessary. 

42.  We  liave  heard  him  ourselves]  On  seeing  and  hearing 
our  Lord,  the  faith  of  those  who  had  already  believed  on  the 
woman's  testimony,  was  abundantly  confirmed  ;  and  besides 
those,  many  others  believed  who  had  not  heard  the  woman 
speak. 

This  is  indeed  the  Christ]  The  promised  Messiah. 
The  Saviour  of  the  world.]    Not  of  the  Jews  only,  but  of 
the  Samaritans,' and  of  the  whole  Gentile  world. 

43.  Went  into  Galilee.]  Hishtip  Pearce  thinks  that  some 
words  have  been  los^•t  from  the  end  of  this  verse,  which  may 
be  supplied  thus :  Went  into  Galilee,  but  not  to  Nazareth ;  for 
Jesus  himself  had  declared,  &c.  In  Matt.  xiii.  57.  Mark  vi.  4. 
and  Luke  iv.  24.  which  are  the  only  texts  where  Jesus  is  said 
to  have  declai-ed  this,  he  always  spake  of  Nazareth  only,  and 
not  of  Galilee  in  general,  a  country  where  he  lived  for  the  most 
part,  and  wrought  the  greatest  number  of  his  miracles,  and 
made  the  most  converts. 

44.  Jesus  himself  testified]  He  bore  testimony  to  the  gene- 
ral truth  of  the  following'  proverb.     See  on  Matt.  xiii.  57. 

45.  The  Galileans  received  him]  Tliey  received  him  as  the 
promised  AfessjVM,  because  of  the  miracles  which  they  hadseen 
him  perforin  at  Jerusalem,  at  the  pass-over.   See  chap.  ii.  23. 

46.  Where  he  made  the  water  tcine]  See  the  notes  on  chap, 
u.  1,  &c.  Cana  was  on  the  road  from  Nazareth  to  Capernaum, 
and  the  sea  of  Tiberias. 

A  certain  nobleman]  An  officer  of  the  king's  court:  for 
this  IB  the  meaning  of  the  original  word  l3a<n\iKoi,  which  the 
Vulgate  translates  regulus,  a  little  king.  This  officer  belonged 


to  Herod  Antipas,  who  was  then  tctrarch  of  Galilee.  Jerom 
calls  him  Palatinus,  and  says  he  was  an  officer  of  the  king's 
palace.  Others  think  it  was  Chuza,  mentioned  Luke  viii.  3. 
and  others  think  it  was  Manaen,  spoken  of  Acts  xiii.  1.  One 
of  these  opinions  may  be  true,  but  all  solid  proof  is  wanting. 
This  officer,  whoever  he  Avas,  appears  to  have  had  liis  ordi- 
nary abode  at  Capernaum,  and  hearing  that  Christ  was  at 
Cana,  he  came  express  from  Capernaum  thither,  to  entreat 
him  to  heal  his  child. 

48.  Except  ye  see  signs  and  wonders,  &c.]  Our  Lord  does 
not  tell  this  man  that  he  had  no  faitli,  but  that  he  had  not 
enough.  If  he  had  had  none,  he  would  not  have  come  from 
Capernaum  to  Cana,  to  beg  him  to  heal  his  son.  If  he  had 
had  enough,  he  would  have  been  contented  with  recommend- 
ing his  son  to  our  Lord,  without  entreating  him  to  go  to  Ca- 
pernaum to  heal  him ;  which  intimates  that  lie  did  not  be- 
lieve our  Lord  could  do  it  at  a  distance.  But  the  words  ara 
not  addressed  to  the  nobleman  alone,  but  to  all  the  Galilean 
Jews  in  general ;  for  our  Lord  uses  the  plural  number,  which 
he  never  does  when  addressing  an  individual.  These  pcopls 
diftered  widely  from  the  people  of  Sychar:  they  had  neither 
a  love  of  truth,  nor  simplicity  of  heart;  and  would  not  bo 
lieve  any  thing  from  heaven,  unless  forced  on  their  minds  by 
the  most  striking  miracles.  They  were  favoured  with  thn 
ministry  of  John  Baptist ;  but  as  that  was  not  accompanied 
with  miracles,  it  was  not  generally  credited.  They  require 
the  miracles  of  Christ,  in  order  that  they  may  credit  the  ad- 
vent of  the  Messiah.  There  are  many  like  these  Galileana 
still  in  the  world  :  they  deny  that  God  can  have  any  influencn 
among  men  ;  and  as  to  the  operations  of  the  Holy  Spirit,  they 
in  the  genuine  Galilean  spirit,  boldly  assert,  that  they  will  not 
credit  any  man  who  professes  to  be  made  a  partaker  of  them, 
unless  he  work  a  miracle  in  proof  of  his  pretensions  !  Theso 
persons  should  know,  that  the  grace  of  working  miracles  was 
very  different  from  that  by  which  a  man  is  saved :  and  thai 
the  former  might  exist  even  in  the  most  astonishing  measure, 
where  the  latter  did  not.     See  1  Cor.  xiii.  2. 

49.  Sir,  come  down,  &c.]  He  did  not  think  our  Lord  could 
cure  him  without  being  present :  and  seems  here  lo  feci  him- 
self hurt,  because  our  Lord  did  not  come  at  his  first  entreaty. 
It  is  difficult  for  a  proud  man,  or  a  tnaji  in  oJUcc,  to  humble 
himself,  or  to  treat  even  God  Almighty  with  proper  respect. 
The  spirit  of  this  man  seems  not  much  unlike  to  that  of 
Naaman  the  Syrian,  2  Kings  v.  11. 

50.  Go  thy  way;  thy  son  liveth]  Had  our  Lord  gone  with 
him  as  he  wished,  his  unbelief  could  not  have  been  fully  re- 
moved ;  as  he  would  have  still  thought  that  our  Lord's  power 
could  not  reach  from  Cana  to  Capernaum  :  in  order  to  destroy 
his  unbelief  at  once,  and  bring  him  into  the  fulness  of  the 
faith  of  his  supreme  power,  he  cures  him,  being  apparently 
absent,  by  that  energy,  through  which  he  fills  both  the  heavens 
and  the  earth.  Here  it  may  be  observed,  our  blessed  Lord 
did  what  this  man  requestea  him  to  do,  but  not  in  the  way  in 
which  he  wished  it  to  be  done.  God  will  save  all  to  the  ut- 
termost who  call  upon  him,  but  not  in  the  rcay  in  which  they 
may  desire.  Eternal  life  is  the  free  gift  of  God,  and  he  has  a 
right  to  give  it  as  he  pleases :  and  he  always  gives  his  gifts  in 
that  way,  in  which  his  glory  is  best  promoted,  and  our  eternal 
interest  secured. 

The  man  believed  the  toord]  And  yet  it  appears  that  he  had 
suspended  his  faith  upon  a  certain  condition;  "If  I  find  on 
my  return  that  my  son  is  healed,  I  will  believe  that  Jesus  ia 
the  Messiah." 

52.  The7i  inquired  he  of  them  the  hour]  The  servants, 
overjoyed  to  find  their  master's  son  so  suddenly  restored,  set 
off  to  meet  him,  that  they  might  impart  to  him  tidings  which 
they  knew  would  be  so  very  agreeable :  and  he,  intent  on  ha- 
ying his  faith  settled,  began  immediately  to  inquire  what  time 
it  was  when  tlie  fever  left  him,  to  see  whether  his  cure  waa 
the  eflect  of  some  natural  cause,  or  whether  it  was  done  by  the 
power  of  Christ. 

Yesterday  at  the  seventh  hour]  At  the  time  we  would  call 
one  o^clock.  Dr.  Macknight  thinks  the  Roman  houria  intended, 
i.  e.  seven  o'clock  in  the  evening;  and  this  he  thinks  ia  the 
reason  why  our  Lord  did  not  accompany  the  nobletnan  ;  for 

mi 


Christ  goes  up 


ST.  JOHN. 


to  Jerusalem,  <f-e. 


as  Cana  was  a  day's  jownev  from  Capernaum,  had  our  Lord 
gone  at  thai  hour,  he  must  have  travelled  in  the  ntght,  from 
which  it  might  have  been  inferred,  that  he  could  not  cure 
the  child  without  being  personally  present.  Harmony,  vol.  i. 
p.  52. 

53.  So  the  father  knew]  He  had  the  fullest  proof  that  his 
son's  cure  was  supernatural,  and  that  it  was  WTOught  by  the 
Lord  Jesus.  ,    ,,        ^  ,  .       ,    , 

Himself  believed,  and  his  whole  hoitse.]  He  and  his  whole 
family  be'came  true  converts  to  the  doctrine  of  the  manifested 
Messiah.  The  whole  family,  impressed  with  tlie  great  kind- 
ness of  God,  in  sending  health  to  the  cliild,  were  the  more 
easily  led  to  believe  in  the  Lord  Jesus.  The  sickness  of  the 
child'  became  the  mean  of  salvation  to  all  the  household.  They 
no  doubt  thought,  at  fii-st,  that  God  was  dealing  hardly  with 
them,  when  threatening  to  remove  the  child  ;  but  now  they 
see  that  in  very  faithfulness  God  had  afflicted  them.  Let  us 
learn  never  to  murmur  against  God,  or  think  that  he  does  not 
act  kindly  towards  us.  His  wisdom  cannot  permlY  him  to  err ; 
his  goodness  will  not  suffer  him  to  do  any  thing  to  his  crea- 
t\u-es,  but  what  may  be  subservient  to  their  best  interests.  By 
providential  occurrences,  apparently  the  most  adverse,  he  may 
be  securing  our  eternal  salvation. 

There  is  an  account  in  Beracoth,  fol.  34.  very  similar  to  this 
of  the  evangelist ;  and  veiy  possibly  stolen  from  this  holy 
source.  "  When  the  son  of  Rab.  Gamaliel  fell  sick,  he  sent 
two  of  his  disciples  to  R.  Chanina,  that  he  would  pray  to  God 
fur  him.  And  when  he  had  seen  them,  he  went  on  the  roof 
of  his  house  and  prayed  for  him.  He  then  came  down  and 
said  to  them.  His  fever  has  departed  from  him.  They  said 
unto  h=m.  Art  thou  a  prophet  7  He  answered,  I  am  neither  a 
pi-nphet,  nor  the  son  of  a  prophet ;  but  when  I  can  recite  my 
pi-avers  readily,  I  know  1  shall  be  heard.  They  then  wrote 
down  the  hour,  and  when  thev  returned  to  R.  Gamaliel,  lie 
said  unto  them,  Ye  have  fulfilled  your  ministry— in  respect  to 
my  sen,  all  is  complete.  In  that  hour  the  fever,  (nan  chomah, 
0  hi'pcTos,)  left  him,  and  he  desired  water  to  drink."  Schoett- 
gnu  veiy  properly  remarks,  ovum  ovo  non  7>iajus  simile  est, 
at'/ne  h'cec  fabiita  narrationi  evangelicce,  "one  esg  is  not 
more  like  to  another,  than  this  fable  to  the  evangelical  nar- 
ration." 

54.  This — second  miracle]  The  first  miracle  which  Christ 
prrformed  was  in  this  same  city  of  Cana,  just  after  his  bap- 
tism :  and  this  second  took  place  after  his  arrival  here  from 
.Iiu-nsalem  ;  whence  we  have  seen  he  was  driven  by  the  per- 
secution raised  against  him  by  tlie  scribes  and  Pharisees.  By 
construing  the  word  raXiv,  again,  with  cXBwii,  he  came,  that 
confusion  which  is  evident  in  the  common  version  is  entirely 
removed.  Bishop  Pearce  says,  "  It  seems  probable  to  me, 
tliat  John,  when  he  wrote  this  verse,  either  joined  the  word 
TTaXiv  to  tASojj',  as  he  had  done  in  verse  46.  or  meant  that  it 
sliould  be  so  joined  in  the  construction."  John  does  not  men- 
tion here  the  miracles  which  our  Lord  did  at  Capernaimi  on 
his  first  journey,  chap.  ii.  11.  nor  those  which  he  did  at  Jeru- 
salem on  the  feast  of  the  pass-over.  See  chap.  ii.  12.  Luke 
iv.  23. 

There  are  several  particulars  in  the  preceding  history  of 
the  Samaritan  woman,  which  confirm  the  doctrine  of  a  par- 
ticular providence,  and  show  how  God  manages  the  most 


common  occurrences,  in  order  to  accomplish  the  designs  of 
his  mercy  and  love. 

The  Gospel  must  be  preached  to  the  Samaritans :  tliis  is 
God's  purpose  ;  and  in  this  case,  the  wrath  of  man  is  caused 
to  praise  him. 

1.  Clu-ist  finds  it  necessar-y  to  quit  Judea  because  of  the  per- 
secution raised  up  against  Iiim  by  the  scribes  and  Phai'isees, 
ver.  1 — 3.  How  worthy  of  admiration  is  that  divine  provi- 
dence that  presses  every  thing  into  the  accomplishment  of 
its  own  designs! — The  doctors  of  Jerusalem  oblige  the  Saviour 
to  leave  their  city  ;  and  a  simple  woman  pei-suades  all  the  in- 
habitants of  a  Samaritan  city  to  open  their  gates  and  their 
hearts,  and  entreat  the  Redeemer  of  the  world  to  enter  in. 

2.  Christ  must  pass  through  Samaria,  ver.  4.  He  was  so  si- 
tuated in  .Judea,  thathe  could  not  reach  Galilee,  except  through 
Samaria,  without  taking  a  large  circuit,  which  the  necessi- 
ties of  the  present  case  could  not  admit.  Thus,  while  he  ap- 
pears to  fly  only  from  the  fury  of  his  persec-itors,  he  is  in  re- 
ality seeking  the  lost,  and  fully  accomplishing  the  work  he 
came  into  the  world  to  perform. 

3.  Christ  being  weary,  finds  it  necessary  to  sit  down  to  rest 
himself  by  Jacob's  well,  ver.  5,  6.  spent  with  fatigue  and  hun- 
gei".  How  energetic  was  this  fatigue  !  how  active  was  this 
rest !  Nothing  can  happen  to  Christ  in  vain — nothing  can 
turn  him  out  of  the  way  of  his  mercy — his  great  work  he 
continues  to  carry  on  without  the  smallest  interruption,  where 
we  would  have  thought  it  must  have  been  necessarily  sus- 
pended. 

4.  The  disciples  are  obliged  to  go  to  the  city  to  buy  victuals, 
ver.  8.  and  Jesus  was  left  alone— even  this  circumstance  wa-s 
not  on]y  favourable  to  the  conversion  of  the  Samaritan  wo- 
man, but  even  essentially  necessary,  as  without  it  she  could 
not  have  had  that  opportunity  of  conversing  freely  with  our 
Lord ;  nor  would  it  have  been  proper  for  him  to  have  made 
that  discovery  of  himself  in  their  presence,  which  we  find  he 
did,  duf  ing  their  absence.     See  the  note  on  ver.  26. 

5.  The  Samaritan  woman  is  induced  at  that  very  time  to  go 
and  draw  water.  Even  so  small  a  circumstance  as  this,  be- 
comes a  necessary  part  in  the  economy  of  her  salvation. 
There  is  not  a  circumstance  in  our  life — not  an  occuiTence  in 
our  business,  but  God  will  make  subservient  to  om-  salvation, 
if  we  have  a  simple  heart  and  a  teachable  spirit.  The  steps 
of  a  good  man  especially,  are  ordered  of  the  Lord  :  and  while 
he  acknowledges  his  Maker  in  all  his  ways,  he  will  direct  all 
his  steps.  A  proper  consideration  of  this  great  truth,  will 
produce  both  confidence  and  humility. 

6.  But  this  blessed  doctrine  may  be  abused  ;  for  some  may 
suppose  that  God  always  acts  according  to  a  fixed  necessity, 
through  which,  whatsoever  was,  is,  or  trill  be,  has  had  its  ex- 
istence, mode  of  being,  operation,  and  direction,  according  to 
predetermined  irrevocable  laws.  This  system  makes  God 
himself  the  necessary  agent  of  eternal  fate,  as  it  supposes  him 
to  be  constantly  employed  in  doing  what  eternal  necessity 
obliges  him  to  perform  ;  and  thus  his  infinite  freedom  is 
bounded  or  acted  upon  by  uncontrollable  necessity.  Perdi- 
tion is  not  further  from  glory,  than  necessitating  decrees  are 
from  a  particular  and  gracious  providence,  by  which  the 
means  of  salvation  are  placed  within  the  reach  of  every  hu- 
man being. 


CHAPTER   V. 

'ITie  man  who  had  been  diseased  thirty-eight  years,  healed  on  the  Sabbath  day,  1—9.  The  Jews  cavil,  persecute  Christ,  and 
seek  to  kill  him  because  he  had  done  this  cure  on  the  Sabbath,  10—16.  Our  Lord  vindicates  his  conduct,  and  shotps,frani 
the  testimotiy  of  the  Pother,  the  Scriptures,  John  the  Baptist,  and  his  own  toorks,  thathe  came  from  God,  to  be  the  light  and 
salvation  of  the  world,  17 — 39.  He  reproves  the  Jews  for  their  obstinacy,  40.  hatred  to  God,  41,  42,  pride,  43,  44,  and  dis- 
belief of  their  own  law,  45-47.     [A.  M.  4031.     A.  D.  27.     An.  Olymp.  CGI.  3.] 

4  For  d  an  angel  went  down  at  a  certain  season  into  the  pool, 
and  troubled  the  water  :  whosoever  then  first  after  the  trou- 
bling of  the  water,  stepped  in,  was  made  whole  of  whatsoever 
disease  he  had. 

5  And  a  certain  man  was  there,  which  had  an  infirmity 
'  thirty  and  eight  years. 

b  When  Jesus  saw  him  lie,  and  knew  that  he  had  been  now 

d  Mali.  SS.  2.  1  Cor.  9.  24.— e  Lam.  3.  39.  Hah.  2.  3.  Luke  8.  43. 


AFTER  *  this  there  was  a  feast  of  the  Jews ;  and  Jesus  went 
up  to  Jerusalem. 

2  Now  there  is  at  Jerusalem  bby  the  sheep  '■market,  a  pool, 
which  is  called  in  the  Hebrew  tongue  Bethesda,  having  five 
porches. 

3  In  these  lay  a  great  multitude  of  impotent  folk,  of  blind, 
halt,  withered,  waiting  for  the  moving  of  the  water. 

aLev.  23.  2.  Deut.  16.  I.  Ch.  2.13.— b  Neh.  3.  1.  &  12.  39.— c  Or,  ^aic. 


NOTES. — Verse  1.  A  feast]  This  is  generally  supposed,  by 
the  best  critics,  to  have  been  the  feast  of  the  pass-over,  which 
was  the  most  eminent  feast  among_  the  Jews.  In  several  ex- 
cellent MSS.  the  article  is  added,  ?;  ioprn,  the  feast,  the  grand, 
the  principal  festival.  Petavius  supposes  that  the  feast  of 
Purim,  or  lots,  is  here  meant ;  and  one  MS.  reads  fi  aKrjvoTrriyta, 
the  feast  of  Tabernacles.  Several  of  the  primitive  fathers 
believe  pentecost  to  be  intended :  and  they  are  followed  by 
many  of  the  moderns,  because  in  ch.  vii.  2.  mention  is  made 
of  the  feast  of  Tabernacles,  which  followed  pentecost,  and 
was  about  the  latter  end  of  our  September ;  and  in  chap.  x. 
22.  mention  is  made  of  the  feast  of  Dedication,  which  was 
held  about  the  latter  end  of  November.  See  Bishop  Pearce. 
See  chap.  x.  22. 

Calmet  however  argues,  that  there  is  no  other  feast  with 
which  all  the  circumstances  marked  here  so  well  agree,  as 
with  tVie  pass-over:  and  Bp.  Newcome,  who  is  of  Calmet's 
opinion,  thinks  Bp.  Pearce's  argument  concerning  the  snc- 
cession  of  the  feasts,  to  be  inconclusive ;  because  it  is  as- 
sumed, not  proved,  that  the  three  feasts  which  he  mentions 
above  must  have  happened  in  the  same  year.  Sec  much  on 
268 


the  same  subject  in  Bp.  Newcome's  notes  to  his  harmony,  p. 
15,  &c. 

Lightfoot  has  observed,  that  the  other  evangelists  speak  very 
sparingly  of  our  Lord's  acts  in  Judea.  They  mention  nothing 
of  the  pass-overs'  from  our  Lord's  baptism  till  his  death,  ex- 
cepting the  vei7  last :  but  John  points  at  them  all.  The  first 
he  speaks  of,  chap.  ii.  13.  the  third,  chap.  vi.  4.  the  fourth, 
chap.  xiii.  1.  and  the  second  in  this  place;  for  although  he 
does  not  call  it  the  pass-over,  but  a  feast  in  general  ;  yet  the 
circumstances  agree  best  with  this  feast:  and  our  Lord's  words, 
chap.  iv.  35.  seem  to  cast  light  on  this  subject.  See  the  note 
there.  ,  ,       ,  , 

2.  There  is]  This  is  thought  by  some  to  be  a  proof  that  John 
wrote  his  Gospel  before  the  desU-uction  of  Jerusalem;  and 
that  the  pool  and  its  porticoes  were  still  remaining.  Though 
there  can  be  little  doubt,  that  Jerusalem  was  destroyed  many 
years  before  John  wrote,  yet  this  does  not  necessarily  imply, 
that  the  pool  and  its  porticoes  must  have  been  destroyed  too. 
It  or  something  in  its  place,  is  shown  to  travellers  to  the  pre- 
sent day.  See  Maimdrell's  Jour.  p.  lOS.  But  instead  of  sr'. 
IS,  both  the  Syriac,  all  the  Arabic,  Persic,  Armenian,  and 


Christ  heali  the  infirm  man ; 


CHAPTER  V. 


he  takes  vj)  his  bed  and  walks. 


B  long  time  in  that  case,  he  saith  unto  him,  Wilt  thou  be  made 
whole  ■? 

7  The  impotent  man  answered  him,  Sir,  I  have  no  man,  when 
the  water  is  troubled,  to  put  me  into  the  pool :  but  while  I  am 
coming,  another  steppcth  down  before  me. 

8  Jesus  saith  vmto  him,  f  Rise,  take  up  thy  bed,  and  walk. 

f  Mill.  9.  <">■  Ma'l'  3-  11-  Luke  5.  34.— s  Ch.  D.H.— h  Ex.  20.  10.  Neh.  13.  19.    Jer. 


Nomiius,  read  v,  w.\s  :  which  is  to  me  some  proof  that  it 
did  not  exi.st  when  these  versions  were  made  ;  ind  that  the 
pool  which  is  shown  now  is  n.ottlie  odginal. 

Bij  the  sheep  market]  Rather  gate ;  see  Neh.  iij.  1,  32.  xii. 
39.  This  was  in  all  probability  the  gate  through  which  tho- 
sheep  were  brouglit,  which  were  offered  in  sacrifice  in  the 
temple. 

A  pool]  Bp.  Pearce  thinks  the  word  Ko\niiflr}$-pa  should  he 
translated  fxrlh,  and  that  this  place  was  built  for  the  purpose 
of  bathing  and  ■swimming  in.  He  (Jl)serves  that  KoXvfxfidv 
signifies  to  mrim,  in  .\cts  .x.xvii.  43.  In  proof  of  this,  he  cites 
three  of  the  old  Jtata,  which  have  natatoria,  a  bathing  or 
swi^nming  place. 

Betkesda]  This  word  is  variously  Avritten  in  the  MS8.  and 
Versions:  Bezatha—Bethzatha — Brlzellia — Belzetha — Belza- 
tha — Berzeta :  and  many  have  Bethsaida.  But  the  former 
reading  is  the  genuine  one.  Bethesda,  or  according  to  the  He- 
brew n"tDnn'<3  Bethchasdah,  signifies  literally  the  house  of 
mercy.  It  got  this  name  probably  from  the  cures  which  God 
mercifully  performed  there.  It  is  likely  the  porticoes  were 
built  for  the  more  convenient  reception  of  the  poor  and  dis- 
tressed, who  came  hither  to  be  healed.  It  does  not  appear 
that  any  person  was  obliged  to  pay  man,  for  what  the  mercy 
of  God  freely  gave.  Wicked  as  the  Jewish  people  were, 
they  never  tliought  of  le\'ying  ri  tax  off  the  poor  and  afflicted, 
for  the  cures  they  received  in  these  healing  waters.  How  is 
it  that  a  well-regulated  state,  such  as  that  of  Great  Britain, 
can  ever  permit  individuals  or  corporations,  to  enrich  tliem- 
selves  at  the  expense  of  God's  mercy,  manifested  in  the  sana- 
tive waters  (ti  Bristol,  Bath,  Buxton,  itcl  ^^hould  not  the 
accommodations  be  raised  at  the  expense  of  the  public, 
that  the  poor  might  enjoy  without  cost,  which  tliey  are  in- 
capable of  defraying,  tlie  grgat  blessing  which  tlie  God  of  na- 
ture has  bestowed  on  such  waters  1  In  most  of  those  places 
there  is  a  profession  that  the  poor  may  drink  and  bathe  gratis : 
but  it  is  little  better  than  a  pretence,  and  the  regulations  re- 
lative to  this  point,  render  the  whole  nearly  inefficient.  How- 
ever, some  good  is  done. 

3.  Blind,  halt,  rcithered]  To  these  the  Codex  Beza,  three 
copies  of  the  Itata,  and  both  the  Persic,  add  irapaXvTiKMv,  pa- 
ralytic ;  but  tliey  are  probably  included  among  the  withered. 

Waiting  for  the  moving  of  the  water.]  This  clause,  with 
the  wliole  of  tlie  foartli  verse,  are  wanting  in  some  MSS.  and 
Versions,  but  I  think  there  is  no  sufficient  evidence  against 
their  authenticity.  Griesbach  seems  to  be  of  the  same  opinion ; 
for  though  he  has  marked  the  whole  passage  with  the  notes  of 
doubtfulness,  yet  he  lias  left  it  in  the  text,  f'ome  have  ima- 
gined that  the  sanative  virtue  was  communicated  to  the  waters 
bv  washing  in  them  the  entrails  of  the  beasts  which  were  oR'er- 
ed  in  sacrifice;  and  that  the  a«^e/  meant  no  more,  than  mere- 
ly a  man  sent  to  stir  up  from  the  bottom  this  corrupt  sediment, 
which  being  distributed  tlirough  the  water,  the  pores  of  the 
pereon  who  bathed  in  it,  were  penetrated  by  tliis  matter,  and 
his  disorder  repelled  !  But  this  is  a  miserable  shift  to  get  rid 
of  the  power  and  goodness  of  God,  built  on  the  merest  conjec- 
ture, self-contradictions,  and  every  way  as  unhkely  as  it  Is  in- 
supportable. It  has  never  yet  been  satisfactorily  proved  that 
the  sacrifices  were  ever  washed  ;  andcould  even  this  be  prov- 
ed, who  can  show  that  they  were  washed  in  the  pool  of  Be- 
tliesda  ?  Tlie.sc  waters  healed  a  man  in  a  monient,  of  irhat- 
soever  di«eose  he  had.  Now  there  is  no  one  cause  vmder  heaven 
that  can  do  this.  Had  only  one  kind  of  disorders  been  cured 
here,  there  miglit  have  been  some  countenance  for  this  deis- 
tical  conjecture — but  this  is  not  the  case  ;  and  we  are  obliged 
to  believe  the  relation  just  as  it  stands,  and  thus  acknowledge 
the  sovereign  power  and  mercy  of  God  ;  or  take  the  desperate 
flight  of  an  infidel,  and  thus  get  rid  of  the  passage  altogether. 

4.  Angel]  "Of  tlie  Lord,"  is  added  by  .'VKI,.,  about  twenty 
others,  the  ^Ethiopic,  Armenian,  Slavonic,  Vulgate,  Anglo- 
Saxon,  and  six  copies  of  the  Itala  :  Cyril  and  Ambrose  have 
also  this  reading.  If  this  reading  be  genuine,  and  the  autho- 
rities which  support  it  are  both  ancient  aud  respectable,  it  de- 
stroys Dr.  Hammond's  conjecture,  that  by  the  ang"*/,  a  messen- 
ger only,  sent  from  the  sanhedrim,  is  meant,  and  that  these 
cures  were  all  performed  in  a  ?iatural  way. 

Those  wlio  feel  little  or  none  of  the  work  of  God  in  their 
own  hearts,  are  not  willing  to  allow  that  he  works  in  others. 
Many  deny  tlie  influences  of  God's  Spirit,  merely,  because  they 
never  felt  them.  This  is  to  make  any  man's  experience  the 
rule  by  which  the  whole  word  of  God  is  to  he  interpreted,  and 
.consequently  to  leave  no  more  divinity  in  tlic  Bible,  than  is 
found  in  the  heart  of  him  who  professes  to  explain  it. 

H'ent  down]  Kare/iaivev,  descended.  This  word  seems  to 
imply,  that  the  angel  had  ceased  to  descend  when  .lohn  wrote. 
In  the  second  verse,  he  .spoke  of  the  pool  as  heins  still  in  ex- 
istence ;  and  in  this  verse  he  intimates  that  the  divine  influ- 
ence ceased  from  these  waters.  When  it  began,  we  know  not ; 
but  it  is  likely  that  it  continued  no  longer  than  till  the  cnici- 
fixion  of  our  Lord.    Some  think  that  this  never  took  place  be- 


9  And  immediately  the  man  ^va3  made  whole,  and  took  up 
his  bed,  and  walked :  and  ^  on  the  same  day  was  the  sabbath. 

10  T  The  Jews  therefore  said  unto  him  that  was  cured,  It  is 
the  sabbath  day  :  h  it  is  not  lawful  for  thee  to  carry  thy  bed. 

11  He  answered  them.  He  that  made  me  whole,  the  same  said 
unto  me,  Take  up  thy  bed,  and  walk. 

17.  21,  4k.  Malt.  12.  2.  M.ir'K  2.  21.  fe3.  4.   Luke  6  2.  t  13.  14. 


fore,  nor  after  this  time.  Neither  J<)sep/i«.y,  Phito,  nor  any  of 
t'he.lewisli  authors,  mention  this  pool;  so  that  it  is  very  likely 
that  it  had  not  been  long  celebrated  for  its  healing  virtue ;  and 
that  nothing  of  it  remained  when  those  authors  wrote. 

Certain  sea-'ion]  This  probably  refers  to  the  time  of  the 
feast,  during  which  only  this  miraculous  virtue  lasted.  It  is 
not  likely  that  the  angel  appeared  to  the  people — his  descent 
niiglit  be  only  known  by  the  ebullition  caused  in  the  waters. 
Wtis  not  the  whole  a  type  of  Christ  ■?  See  Zech.  xiii.  1.  He  is 
the  true  Bethesda,  at  house  of  mercy,  tlie  fountain  opened  to 
tlie  house  of  David,  anrl  to  the  inhabitants  of  Jerusalem, 
for  sin  and/or  uncleaimess ;  unto  which  all  Ihediseeisedmay 
come  and  find  health  and  life  eternal. 

5.  Had  an  infirmity  thirty  and  eight  years]  St.  Chrysos- 
torn  conjectured  that  blindne.'iSwas  tlie  infirmity  of  this  per- 
son :  what  it  was,  the  inspired  writer  does  not  say — probably 
it  was  a  palsy :  his  case  was  deplorable — he  was'  not  able  to 
go  into  tlie  pool  himself,  and  he  had  no  one  to  help  him  ;  so 
that  poverty  and  disease  were  here  connected.  The  length  of 
the  time  he  had  been  afflicted,  makes  the  miracle  of  his  cure 
the  greater.  Tliere  could  have  been  no  collusion  in  this  case ; 
as  his  affliction  had  lasted  tliirty-eight  years,  it  must  have  been 
known  to  multitudes  ;  therefore  he  could  not  be  a  person  pre- 
pared for  the  occasion.  All  Christ's  miracles  nave  been 
wrought  in  sncli  a  way,  and  on  such  per.sons  and  occasions, 
as  absolutely  to  preclude  all  possibility  of  the  suspicion  of  im- 
posture. 

6.  Wilt  thou  be  made  whole!]  Christ,  by  asking  this  ques- 
tion, designed  to  excite  in  this  person,  faitli,  hope,  and  a 
greater  desire  of  being  healed.  He  wished  liim  to  reflect  on  his 
miserable  state,  that  he  might  be  the  better  prepared  to  re- 
ceive a  cure,  and  to  value  it  when  it  came.  Addresses  of  this 
kind  are  always  proper  from  the  preachers  of  tlie  Gospel,  that 
the  hearts,  as  well  of  hardened,  asofdespondingsinners,  may 
be  stiiTed  up  to  desire  and  expect  salvation.  Do  you  wish  to 
be  healed  "i  Do  you  know  that  you  are  under  the  power  of  a 
most  inveterate  and  dangerous  disease?  If  so,  there  is  a  reme- 
dy— have  immediate  recourse  to  the  Physician.  Questions  of 
this  kind  are  frequently  asked  in  the  secret  of  our  souls,  by 
the  inspirations  of  God's  Spirit.  Happy  those  who  pay  atten- 
tion to  them,  and  give  right  answers. 

7.  Sir,  I  have  no  man]  Nai,  Kw/Jie — "Yes,  Sir;  but  I  have 
noman:" — this  is  the  reading  of  C'GH.,  fourteen  others,  both 
the  Syriac,  latter  Persic,  Arabic,  and  Chrysostom.  Reader, 
be  tViankful  to  God  for  healtli  and  outward  comforts.  When 
long  aflliclion  has  been  allied  to  deep  poverty,  how  deplorable 
is  the  state ! 

8.  Bise,  take  up  thy  bed,  and  tralk.]  Jesus  speaks  here  as 
God.  He  speaks  in  no  name  hut  his  own,  and  with  an  au- 
thority which  belongs  to  God  alone.  And  what  is  the  conse- 
quence 1  the  man  became  whole  immediately  :^and  this  sud- 
den restoration  to  health  and  strength,  was  an  incontestable 
proof  of  the  omnipotence  of  Christ.  It  has  been  remarked 
that  our  Lord,  after  having  performed  a  miracle,  was  accus- 
tomed to  connect  some  circumstance  with  it,  which  attested 
its  truth.  After  the  miracle  of  the  five  loaves,  he  ordered  the 
fragments  to  be  collected,  which  were  more  in  quantity  than 
the  loaves  themselves,  though  several  thousands  Lad  been  fed. 
When  he  changed  the  water  into  wine,  he  ordered  some  to  be 
taken  first  to  the  steAvard  of  the  feast,  that  he  might  taste  and 
hear  testimony  to  its  genuineness  and  excellency.  When  he 
cured  the  lepers,  he  commanded  them  to  show  themselves  tO' 
the  priests,  whose  business  it  was  to  judge  of  the  cure.  So 
here,  he  judsed  it  necessary,  after  having  cured  this  infirm 
man,  to  order  him  not  only  to  arise,  but  to  take  up  his  bed, 
and  irn/A-,  which  sufficiently  attested  tlie  miracle  which  he 
had  wrought.  God's  work  Is  ever  known  by  its  excellence 
and  good  effects. 

<l.  The  same  day  was  the  Sabbath.]  Mr.  Toynard  supposes 
that  this  miracle  was  wrought  on  the  11th  of  Nisan,  the  Sab- 
bath before  the  pass-over,  which  was  celebrated  the  14th  of 
Nisan,  or  28th  of  March.  But  whv  did  our  Lord  command  this 
man  to  carry  his  bed  on  the  Sabb'atli,  as  the  law  prohibited  all 
servile  work,  and  especially  the  carrying  of  burthens  1  See 
Exod.  XX.  8.  Jer.  xvii.  21.  Neh.  xiii'.  l.'^.  To  this  it  maybe 
answered,  l.The  man  was  a  poor  man,  and  if  he  had  left  his 
bed,  he  might  have  lost  it ;  and  he  could  not  have  convenient- 
ly waiched'it  till  the  next  momins.  2.  Christ  showed  by  this 
that  he  was  Lord  of  the  Sabbath  :  see  Matt.  xii.  8.  3.  This  was 
not  contrary  to  the  spirit  of  the  law  :  the  Sabbath  was  made 
to  honour  God  in,  and  this  was  a  public  monument  of  his 
power  and  goodness.  4.  It  was  consistent  with  the  wisdom  of 
(-Christ  to  do  his  miracles  so,  that  they  might  be  seen  and 
known  by  a  multitude  of  people;  and  especially  in  Jerusalem, 
which  was  the  capital  of  the  country,  and  the  centre  of  the 
Jewish  religion  :  and  this  ver>- circumstance  of  the  healed  man 
carrying  his  bed  on  the  Sabbath  day,  must  call  the  attention 
of  niany  to  this  matter,  and  cause  the  miracle  to  be  more  ge- 
nerally known. 

369 


Ckriat  vindteate$  hU  miracle* 


ST.  JOHN. 


against  the  cavils  of  the  Jetse, 


12  Then  a»ked  they  him,  What  man  t*  that  which  said  unto 
thee,  Take  up  thy  bed,  and  walk  1  ,        .    . 

13  And  he  that  was  healed  wist  not  who  it  was :  for  Jesus  had 
conreyed  himself  away,  '  a  multitude  being  in  tkat  place. 

14  Afterward  Jesus  findeth  him  in  the  temple,  and  said  unto 
him,  Behold,  thou  art  made  whole  :  •■  sin  no  more,  lest  a  worse 
thing  come  unto  thee.  .    ,      -        .,       ,. 

15  The  man  departed,  and  told  the  Jews  that  it  was  Jesus 
which  had  made  him  whole.  ,  , , 

16  And  therefore  did  the  Jews  persecute  Jesus,  and  sought  to 
■lay  him,  because  he  had  done  these  things  on  the  sabbath  day. 

17 II  But  Jesus  answered  them, '  My  Father  worketh  hitherto, 
and  I  work.  ,  

18  Therefore  the  Jews  "  sought  the  more  to  kill  him,  because 
he  not  only  had  broken  the  sabbath,  but  said  also  that  God  was 
his  Father,  "  making  himself  equal  with  God. 

19  II  Then  answered  Jesus,  and  said  unto  them.  Verily,  verily, 

i  Or.  from  the  muhitude  thM  was.— k  M«tl.  12.45.  Ch.  8.  11.— 1  Ch.9.4.a  14.  10.— 
«  Ch.  7.  W.-n  Ch.  10  31,  33.  Phil.  2.  6.— o  Ver.  30.  Ch.  8.28.  k  9.  4.Sc  12.  49.St  14. 
<0.-p  M.lt.3.  IJ.  Ch.3.35.  2  P«l.  1.17. 


11.  He  that  made  me  whole,  &c.]  The  poor  man  reasoned 
conclusively : — He  who  could  work  such  a  miracle,  must  be 
at  least  the  best  of  men  :  now  a  good  man  will  neither  do  evil 
himself,  nor  command  others  to  do  it:  but  he  who  cured  me, 
ordered  me  to  carry  my  bed,  *herefore  there  can  be  no  evil 
in  ic 

13.  Jtsm  had  conveyed  himself  away]  Or,  had  withdrawn 
himself.  And  this  he  might  easily  do,  as  there  was  a  crowd 
in  Ike  place.  Some  think  the  words  indicate,  that  Jesus  with- 
drew on  seeing  a  multitude  in  the  place,  i.  e.  raising  a  tumult, 
because  of  the  man's  carrying  his  bed.  See  the  margin.  He 
had  not  yet  finished  his  work,  and  would  not  expose  himself 
to  the  envy  and  malice  of  the  Jewish  rulers. 

14.  Jesus  Andeth  him  in  the  temple]  The  man  being  con- 
scious, that  It  was  through  the  mercy  of  God  that  he  was  re- 
stored, (though  he  did  not  as  yet  know  distinctly  who  Christ 
was)  went  to  the  temple  to  return  thanks  to  God  for  his  cure. 
Whether  this  was  on  the  same  day,  or  some  other,  does  not 
distinctly  appear :  it  was  probably  the  same  day,  after  he  had 
carried  home  his  couch.  How  many,  when  they  are  made 
well,  forget  the  hand  that  has  healed  them !  and  instead  of 
gratitude  and  obedience  to  God,  use  their  renewed  health  and 
strength  in  the  service  of  sin  !  Those  who  make  this  use  of 
God's  mercies,  may  consider  their  restoration  as  a  respite  only 
from  perdition. 

Sin  no  more,  lest  a  worse  thing  come  unto  thee.]  Our  Lord, 
intending  to  discover  to  this  man  who  he  was,  gave  him  two 
proofs  of  the  perfection  of  his  knowledge.  1.  He  showed  him 
that  he  knew  the  secret  of  the  past — sin  no  more  :  thereby 
intimating,  that  his  former  sins  were  the  cause  of  his  long 
affliction.  2.  He  showed  him  that  he  knew  the  future — lest 
a  teorse  thing  come  unto  thee  :  if  thy  iniquity  be  repeated,  thy 
punishment  will  be  increased. 

15.  The  jnan  departed,  and  told  the  Jews]  He  did  not  say 
it  was  Jesus  who  had  ordered  him  to  carry  his  bed  ;  but  it  was 
Jesus  who  had  cured  him. :  and  he  left  them  to  draw  the  in- 
ference, viz.  That  this  Jesus  must  be  the  miraculous  power 
of  God. 

16.  And  sought  to  slay  him]  This  clause  is  omitted  by 
BCDL.,  some  others,  and  several  ancient  Ferstons.  Griesbach 
has  left  it  out  of  the  text ;  and  Professor  White  says  eertissi- 
mi  delenda :  but  it  does  not  appear  to  me  that  it  should  be 
oniiitcd.  However,  it  was  true  of  the  Jews,  whether  the  words 
were  originally  in  the  evangelist,  or  not.  For  what  cause  did 
tlipsc  persons  seek  to  destroy  our  Lordl  Because  he  had  heal- 
ed a  poor  man,  who  had  been  diseased  thirty-eight  years,  and 
nnlered  him  to  carry  home  the  couch  on  which  he  lay  !  How 
implacable  must  their  malice  have  been  !  the  spirit  of  religious 
pi-rsecution  has  always  been  the  most  fell  and  dangerous 
of  all  on  this  side  perdition.  Every  other  disposition  appears 
to  have  its  moderator ;  but  this  is  wholly  abandoned  to  the 
(guidance  of  Satan,  and  has  for  its  objects  the  men  who  know 
the  trtith,  and  who  live  to  the  glory  of  their  God,  and  for  the 
benefit  of  mankind.  How  strange,  that  such  should  ever  be 
objects  of  malice  and  hatred  !  But  the  Satanic  nature  in  fall- 
en man  is  ever  opposed  to  whatever  comes  from  God. 

17.  My  Father  worketh  hitherto,  and  I  work]  Or,  As  my 
Father  worketh  until  now,  &c.  icadci);  being  understood.  God 
created  the  world  in  six  days  — on  the  seventh  he  rested  from 
all  creating  acts  ;  and  set  it  apart  to  be  an  everlasting  memo- 
rial of  his  work.  But  though  he  rested  from  creating,  he  never 
ceased  from  preserving  and  governing  that  which  he  had 
formed— in  this  respect,  he  can  keep  no  Sabbaths  :  for  no- 
thing can  continue  to  exist,  or  answer  the  end  proposed  by  the 
divine  wisdom  and  goodness,  without  the  continual  energy 
of  God.  So  /  work — I  am  constantly  employed  in  the  same 
way,  governing  and  supporting  all  things,  comforting  the 
wretched,  and  saving  tlie  lost;  and  to  me,  in  this  respect, 
there  is  no  Sabbath. 

18.  ATaking  himself  equal  with  God.]  This  the  Jews  under- 
stood from  the  preceding  verse  :  nor  did  they  take  a  wrong 
meaning  out  of  our  Lord's  words  ;  for  he  plainly  stated,  that 
whatever  was  the  Father's  work,  his  was  the  same  :  thus 
snowing  that  He  and  the  Father  were  ONE.  They  had  now 
found  out  two  pretences  to  take  away  his  life  :  one  was  that 
he  had  broken  the  Sabbath— tAiit,  dissolved,  as  they  pretend- 
ed, the  obligation  of  keeping  it  holy.    The  other  was,  that  he 

270 


I  say  unto  you,  "The  Son  can  do  nothing  of  himself,  but  what 
he  seeth  the  Father  do :  for  what  things  soever  he  doeth,  thesa 
also  doeth  the  Son  likewise. 

20  For  P  the  Father  loveth  the  Son,  and  showeth  him  all  things 
that  himselT  doeth ;  and  he  will  show  him  greater  works  than 
these,  that  ye  may  marvel. 

21  For  as  the  Father  raiaeth  up  the  dead,  and  quickeneth 
them ;  i  even  so  the  Son  quickeneth  whom  he  will. 

22  For  the  Father  judgeth  no  man,  but '  hath  committed  all 
judgment  unto  the  Son  : 

23  That  all  men  should  honour  the  Son,  even  as  they  honour 
the  Father.  '  He  that  honoureth  not  the  Son,  honoureth  not  the 
Father  which  hath  sent  him, 

24  Verily,  verily,  I  say  unto  you,  '  He  that  heareth  my  word, 
and  believeth  on  him  that  sent  me,  hath  everlasting  fife,  and 
shall  not  come  into  condemnation ;  "  but  is  passed  from  death 
unto  life. 

q  Luke  7.  14.  &  8.  54.  Ch.  11.  K,  43.— r  Mall.  11.27.  &  28.  IS.  Ver.  27.  Ch.3.35,  A 
17,2.  Acl3  17,31,  I  Pel.  4.&-3  1  John2.23.— lCh.3.  16, 18.  «!.  6.  40,  47.  &  8,  51 ,  to 
20.  31,— u  1  John  3.  14. 


was  guilty  of  blasphemy,  in  making  himself  equal  to  God  : 
for  both  which  crimes,  a  man  according  to  the  Law,  must 
suiTer  death.     See  Numh.  xv.  32.  Lev.  xxiv.  11,  14,  16. 

19.  The  Son  can  do  nothing  of  himself  ]  Because  of  his  in- 
separable union  with  the  Father;  nor  can  the  Father  do  any 
thing  of  himself,  because  of  his  infinite  unity  with  the  Son. 

What  things  soever  he  doeth,  these  also  doeth  the  Son]  God 
does  nothing  but  what  Christ  does— What  God  does,  is  the 
work  of  God,  and  proper  to  no  crealure-Jesus  does  whatsoever 
God  does,  and  therefore  is  no  created  being.  The  Son  can 
do  nothing  but  what  he  sees  the  Father  do  :  now,  any  intelli- 
gent creature  may  do  what  God  cannot  do  :  he  may  err — he 
may  sin.  If  Jesus  can  do  7iothing  but  what  God  does,  then  he 
is  no  creature  :  he  can  neither  sin,  nor  err,  nor  act  imperfectly. 
The  conclusion  from  our  Lord's  argument  is  :  if  I  have  broken 
the  Sabbath,  so  has  God  also  ;  for  I  can  do  nothing  but  what  I 
see  him  doing.  He  is  ever  governing  and  preserving  ;  I  am 
ever  employed  in  saving. 

26.  Greater  loorks  than  these]  Two  of  these  he  immediately 
mentions  :  Raising  the  dead,  ver.  21.  and  judging  the  world, 
ver.  22. 

That  ye  may  marvel]  Or,  Soas  to  makeyou  wonder.  Our 
Lord  sometimes  speaks  of  himself  as  God,  and  sometimes  as 
the  Ambassador  of  Gad.  As  he  had  a  human  and  divine  na- 
ture, this  distinction  was  essentially  necessary.  Many  errors 
have  originated  from  want  of  attention  to  this  circumstance. 

21.  As  the  father  raiseth  up  the  dead]  This  he  did  in  the 
case  of  the  widow's  son  at  Sarepta,  1  Kings  xviii.  22.  by  the 
ministry  of  the  prophet  Elijah.  And  again,  in  the  case  of  the 
Shunammite's  son,  2  Kings  iv.  32 — 35.  by  the  ministry  of  the 
prophet  Elisha. 

The  Son  quickeneth  whom  he  will.]  He  raiseth  from  death 
to  life  whomsoever  he  pleases.  So  he  did,  for  he  raised  the 
ruler's  daughter,  Mark  v.  35 — 42.  the  widow's  son  at  Nain, 
Luke  vii.  11 — 15.  and  Lazarus,  at  Bethany,  John  xi.  14 — 44. 

Wliom  he  will.  Here  our  Lord  points  out  his  sovereign  power 
and  independence ;  he  gives  life  according  to  his  own  will,  not 
being  obliged  to  supplicate  for  the  power  by  which  it  was  done, 
as  the  prophets  did ;  his  own  will  being  absolute  and  sufficient 
in  every  case. 

22.  The  Father  judgeth  no  man]  This  confirms  what  ha 
had  said  before,  ver.  17,  19.  that  the  Father  acts  not  without 
the  Son,  nor  the  Son  without  the  Father ;  their  acts  are  com^ 
mon,  their  power  equal. 

23.  Tliatallmenshoiild  honour  the  Son,&c]  IfthentheSonis 
to  be  honoured,  even  as  theFather  ishonoured,  then  the  Son  must 
beGod,as  receiving  that  worship  which  belongs  to  God  alone.  To 
worship  any  creature  is  idolatry;  Christ  is  tobehonoured  even  as 
the  Father  is  honoured,  therefore  Christ  is  not  a  creature;  and  if 
not  a  creature,  consequently  the  Creator.    See  chap.  i.  3. 

He  that  honoureth  not  the  Son]  God  will  not  receive  that  man's 
adoration  who  refuses  to  honour  Jesus,  even  as  he  honours 
him.  The  Jews  expected  the  Messiah  as  a  great  and  powerful 
Prince,  butthey  neverthought  of  aperson  coming  in  that  cha- 
racter, enrobed  with  all  the  attributes  of  Godhead.  To  lead 
them  off  from  this  error,  our  Lord  spoke  the  words  recorded 
in  these  verses. 

24.  He  that  heareth  my  word]  My  doctrine— n?id  believeth 
on  him  that  sent  me— he  who  credits  my  divine  mission,  that 
I  am  come  to  give  light  and  life  to  the  world  by  my  doctrine 
and  death— hath  eternal  Zi/c— the  seed  of  this  life  is  sown  in 
his  heart  the  moment  he  believes  ;  and  shall  not  co7ne  into 
cotidemnation  ;  £(f  Kfiaiv,  into  judgment— ihat  which  will 
speedily  come  on  this  unbelieving  race  ;  and  that  which  shall 
overwhelm  the  wicked  in  the  great  day. 

But  is  passed  from  death  unto  life.]  VlcTafii/3nKCv,haa 
changed  his  country,  or  place  of  abode.  Death  is  the  country 
where  every  Christlcss  soul  lives.  Tlie  man  who  knows  not 
God,  lives  a  dying  life,  or  a  living  death— but  he  who  believes 
in  the  Son  of  God,  passes  over  from  the  empire  of  deatli  to  the 
empire  of  life.  Reader !  thou  wast  born  in  death  :  liast  thou 
yet  changed  the  place  of  thy  natural  residence  1  Remember, 
that  to  live  in  sin,  is  to  live  in  death  ;  and  those  wlio  live  and 
die  thus,  shall  die  eternally. 

25.  The  dead  shall  hear  the  voice]  Three  kinds  of  death  are 
mentioned  in  the  Scriptures  :  natural,  spiritual,  and  eternal. 
ThQ  first  consists  in  a  separation  of  the  body  and  soul.    Tho 


Chris*  ikoiB*  himtelf  to  bt 


25  Verily,  verily,  I  say  unto  you,  The  hour  Is  coming,  and  now 
Is,  when  «  the  dead  shall  hear  the  voice  of  the  Son  of  God :  and 
they  that  hear  shall  live. 

26  For  as  the  Father  hath  life  in  himself;  so  hath  he  given  to 
the  Son  to  have  life  in  himself; 

27  And  «  hath  given  him  authority  to  execute  judgment  also, 
•  because  he  is  the  Son  of  man. 

28  Marvel  not  at  this ;  for  the  hour  is  coming,  in  the  which 
all  that  are  in  tlie  graves  shall  hear  his  voice, 

29  ^  And  shall  come  forth  :  '  they  that  have  done  good,  unto 
the  resurrection  of  life ;  and  they  that  have  done  evil,  unto  the 
resurrection  of  damnation. 

30  *  1  can  of  mine  own  .self  do  nothing :  as  I  hear,  I  judge  : 
and  my  judgment  is  just ;  because  ^  I  seek  not  mine  own  will, 
but  the  will  of  the  Father  which  hath  sent  me. 

31  "  '  If  I  bear  witness  of  myself,  my  witness  is  not  true. 

32  ■•  There  is  another  that  beareth  witness  of  me  ;  and  I  know 
that  the  witness  which  he  witnesseth  of  me  is  true. 

33  Ye  sent  unto  John, '  and  he  bare  witness  unto  the  truth, 
t 

T  Ver.se  EnhM  S.l.S&SM.  Col  S.13.— w  Vtr.22  Arlsl0.4S.&  I7.:ll  — i  IJan 
?.13,H  — y  l«.T-«  19.   1  Th«n  4.16.    I  Cor  l.i.S.— t  Dan.12  2.    Malt   25  »?,33,46 — 


CHAPTER  V.  ihe  guickener  of  the  dead. 

34  But  I  receive  not  testimony  from  man  :  but  these  things  I 
say,  that  ye  raiglit  be  saved. 

■  33  He  was  a  burning  and  fa  shining  light ;  and*  ye  were  will- 
ing for  a  season  to  rejoice  in  his  light. 

36  ^  But  k  I  have  greater  witness  than  that  of  John  :  for  '  th« 
works  which  the  Father  hath  given  me  to  finish,  the  same  works 
that  I  do,  bear  witness  of  me,  that  the  Father  liath  sent  me. 

37  And  the  Father  himself,  which  hath  sent  me,  k  hath  borne 
witness  of  me.  Ve  have  neither  heard  his  voice  at  any  time, 
'  nor  seen  his  shape. 

35  And  ye  have  not  his  word  abiding  in  you  :  for  whom  h« 
hath  sent,  him  ye  believe  not. 

39  t;  ■"  Search  the  Scriptures  ;  for  in  them  ye  think  ye  hor» 
eternal  life  :  and  "  they  are  they  which  testify  of  me. 

40  "  And  ye  will  not  come  to  me,  that  ye  might  have  life. 

41  'I  ■"  I  receive  not  honour  from  men. 

42  But  I  know  you,  that  ye  have  not  the  love  of  God  hi  you. 

43  I  am  come  in  my  Father's  name,  and  ye  receive  me  not  : 
if  another  shall  come  in  his  own  name,  him  ye  will  receive. 

13:*  &!?1  86  Mirk  6  31 -h  1  John  5  9 -i  Ch.3.J  t  10  2S  1 15  34 -k  Mm  3.17.  » 
1-5  Ch  6  27.te  IS-l  D»ul  4  12.  Ch.1.13.  1  Tim  1  17.  1  Joh»  4  12.— m  1»«  8  80. 
«-4.l6  l.i.kf  16  29  \>r46  Am  17.  ll.-n  Dcul.lS.  15,  13.  Lokt  »1  Z7.  Ch.l.iS.- 
oCh  1.11  t  It  19.-P  V«,JI,   IThesi  2  6. 


second  in  separation  of  God  and  the  soul.  The  third  in  the 
separation  of  body  and  soul  from  God,  in  the  other  world.  An- 
swerable to  these  threekinds  of  death,  there  is  a /Arte/bW  life  : 
natural  life,  which  consists  in  the  union  of  the  soul  and  body. 
Spiritual  life,  which  consists  in  the  union  of  God  and  the 
soul,  by  faith  and  love.  Eternal  life,  which  consists  in  the 
communion  of  the  boily  and  soul  with  God,  by  holiness,  in  the 
realms  of  bliss.  Of  the  dead,  our  Lord  says,  the  hour  is  com- 
ing, and  now  is,  when  they  shall  hear  the  voice  of  the  Son  of 
God,  and  live.  The  hour  is  coming,  when  all  that  sleep  in 
the  dust  shall  awake  at  the  voice  of  the  Son  of  man,  and  coine 
to  judgment:  for  he  giveth  life  to  the  dead,  ver.  21,  23,  29. 
Again,  the  liour  is  coming,  when  some  of  those  who  have  died 
a  natural  death,  shall  hear  the  voice  of  the  Son  of  God  and 
live  again  here.  It  is  likely  that  our  Lord  had  not  as  yet  raised 
any  from  the  dead  ;  and  he  refers  to  those  whom  he  intended 
to  raise;  see  on  ver.  21.  Lastly,  the  hour  now  is,  when  many 
who  are  dead  in  trespasses  and  sins,  shall  hear  the  voice  (the 
word)  of  the  Son  of  God,  believe  and  receive  spiritual  li/e, 
through  him. 

20.  Nath  he  gii-en  to  the  Son  to  have  life,  &c.]  Here  our  Lord 
speaks  of  himself  in  his  character  of  Messiah  or  envoy  of  God. 

27.  Because  he  is  the  Son  of  man.']  Because  he  is  the  Mes- 
siah  ;  for  in  this  sense  the  phrase,  the  Son  of  man,  is  often  to 
be  understood.  But  some  join  this  to  ttie  next  verse,  tlius  : — 
Marvel  not  at  this,  because  he  is  the  Son  of  man. 

28.  Marvel  not  at  this]  I  think  it  quite  necessary  to  follow 
here,  as  noted  above,  the  punctuation  of  both  the  Syriac,  the 
Armenian,  Chrysostom, Damascenus, Theophylact,  Eulhymi- 
«.T,  and  others  ;  which  is  found  also  in  some  very  good  MSS. 
Thtophylnct  says  that  the  common  method  of  reading  this, 
which  he  highly  objects  to,  was  the  invention  of  PawZq/'iSaOTo- 
sata.  In  ver.  26  and  27.  our  Lord,  speaking  of  himself  as  en- 
voy of  God,  said,  the  Father  had  given  him  to  have  life  in 
himself, &o  that  likeany  of  the  ancient  prophets,  he  could  vivify 
others;  and  that  he  had  given  him  authorily  to  execute  judg- 
ment, probably  referring  to  that  judgment  which  he  was  shortly 
to  cxeculeon  this  unbelieving  nation ;  and  apparently,  in  direct 
reference  to  Dan.  vii.  13.  Behold,  one  like  the  Son  of  man 
came  trilh  the  clouds,  &c.  a  place  which  the  Jews  expound  of 
the  promised  Mps.<;iah.  In  this  verse,  he  anticipates  an  objec- 
tion, as  if  they  had  said  :  "This  cannot  be:  thou  art  a  man — 
thou  wnsl  born  among  us."  Our  Ix)rd  answers  :  Don't  mar- 
vel at  this,  BECAfSE  I  am  a  7nan — forgreaterthings  than  these 
shall  be  done  by  me:  he  who  now  addresses  you,  though  dis- 
guised under  the/omi  of  a  man,  shall  appear  in  the  great  day, 
to  be  the  Judge  of  quick  and  dead :  by  nis  almighty  power, 
he  shall  raise  all  the  dead ;  and  bv  his  unerring  wisdom  and 
justice,  shall  adjudge  the  wicked  to  hell,  and  the  rigliteous  to 
heaven.  The  first  sense,  however,  of  this  passage,  appears  to 
some  the  most  probable  ;  though  they  both  amount  nearly  to 
the  same  meaning. 

30.  I  can  of  mine  otcn  self  do  nothing]  Because  of  my  in- 
timate union  with  God.     See  on  ver.  19. 

Iseek  not  mine  own  wilt]  I  do  not,  I  cannot  attempt  to  do 
any  thing  without  God.  This,  that  is,  the  Son  of  man,  the  hu- 
man nature  which  is  the  temple  of  my  divinity,  chap.  i.  14.  is 
perfectly  subject  to  the  Deity  that  dwells  in  it.  In  this  respect 
our  blessed  I-ord  is  the  perfect  pattern  of  all  his  followers.  In 
every  thing  their  wills  should  submit  to  the  will  of  their  hea- 
venly Father.  Nothing  is  more  common  than  to  hear  people 
say,  I  wilt  do  it  because  I  choose.  He  who  has  no  belter  rea- 
son to  give  for  his  conduct  than  his  01071  will,  shall  in  the  end 
have  the  same  reason  to  give  for  his  eternal  destruction.  "I 
followed  my  own  will,  in  opposition  to  the  will  of  God,  and  now 
lam  plunged  in  the  lake  thatburneth  with  tire  and  brimstone." 

{leader,  God  hath  sent  thee  also  to  do  his  will :— his  will  is, 
that  thou  shnuldst  abandon  thy  sins,  and  believe  on  the  Lord 
Jesus.     Hast  thou  yet  done  it  1 

31.  If  I  bear  witness]  If  I  had  no  proof  to  bring  of  my 
ben.g  the  Messiah,  and  equal  to  God,  common  sense  would 
direct  you  to  reject  my  testimony:  but  the  mighty  power  of 
oo(i,  by  which  I  work  my  miracles,  sufficiently  attest  that  my 
pretentions  are  well  founded. 


Bishop  Pearce  gives  a  different  turn  to  this  verse,  by  trans- 
lating it  interrogatively,  thus  :  "  If  I  on\y  bear  witness  of  my- 
self, is  not  my  witness  truel  i.  e.  is  il,  on  that  account,  not 
truel  In  chap.  viii.  14.  he  says.  Though  I  bear  record  of 
myself,  yet  my  record  is  true.  And  in  ver.  18.  he  says,  I  am 
one  that  hear  witness  of  viyself.'' 

32.  There  i.i  another]  God  the  Father,  who,  by  his  Spirit 
in  your  prophets,  described  my  person,  ofllce,  and  miracles. 
You  read  these  Scriptures,  and  you  cannot  help  seeing  thai 
they  testify  of  me  ; — no  person  ever  did  answer  the  de- 
scription there  given,  but  myself;  and  I  answer  to  that  dfr- 
scriptirin  in  the  fullest  sense  of  the  word.    See  ver.  39. 

And  I  know]  Instead  of  oiiia, /^notr,  otiarc,  ye  know,  is 
the  reading  of  the  Codex  Bez<E,  Armenian,  and  two  of  thn 
Itala.  Ye  believe  the  Scriptures  to  be  of  God,  and  that  he 
cannot  lie  .•  and  yet  ye  will  not  believe  in  me,  though  these 
Scriptures  have  so  clearly  foretold  and  described  me  !  It  is 
not  one  of  the  least  evils  attending  unbelief,  tliat  it  acts  not 
only  in  opposition  to  God,  but  it  also  acts  inconaisteiitly  with 
itself.  It  receives  the  Scriptures  in  bulk,  and  acknowledges 
them  to  have  come  through  divine  inspiration  ;  and  yet  be- 
lieves no  part  separately.  With  it  the  whole  is  true,  but  ni) 
part  is  true!  The  \ery  unreasonableness  of  this  conduct, 
shows  the  principle  to  have  come  from  beneath,  were  there 
no  other  evidences  against  it. 

33.  Ye  .tent  unto  John]  I  am  not  without  human  testimony 
of  the  most  respectable  kind  : — Y'e  sent  to  John,  and  he  bare 
witness.  There  are  several  circumstances  in  John's  charac- 
ter which  render  his  testimony  unexceptionable.  1.  He  is 
consulted  by  the  very  enemies  of  Christ,  as  a  very  holy  and 
extraordinary  man.  2.  He  is  perfectly  free  from  all  self-in- 
terest, having  declined  making  the  least  advantage  by  hi.-* 
own  reputation.  3.  He  is  sincere,  undaunted,  and  so  averse 
from  all  kinds  of  flattery,  that  he  reproves  Herod  at  the  ha 
zard  of  his  liberty  and  life.  4.  He  was  so  far  from  being  so- 
licited by  Christ  to  give  his  testimony,  that  he  had  not  even 
seen  him,  when  he  gave  it.     See  chap.  i.  19 — 2S. 

3-1.  But  I  receive  not  testimoriy  froimnan  [on\j.]  I  hav* 
no  need  of  John's  testimony  :  the  works  that  I  do,  bear  sufll- 
cient  testimony  to  me,  ver.  36. 

But  these  things  1  say,  Ac]  You  believe  John  to  be  a  pri>. 
phet — a  prophet  cannot  lie  :  he  bore  testimony  that  1  an. 
the  lamb  of  God,  that  beareth  away  the  sin  of  the  world, 
chap.  i.  29.  therefore  that  ye  may  be  saved  by  believing  in  mt 
as  such,  I  have  appealed  to  John's  testimony. 

35.  He  was  a  burning  and  a  shining  light]  Hi*  4  Xvxvoi  b 
Kainficvof  Kat  (paivoiv,  should  be  translated.  He  was  a  burning 
and  a  shining  lamp.  He  was  not  ru  0<jf  tov  xoafiov,  the  tight 
of  Ihe  world,  i.  e.  the  sun  :  but  he  was  0  Xw\;i/of,  a  lamp,  to 
give  fi  clear  and  steady  light  till  the  sun  should  arise.  It  is  sup- 
posed that  John  had  been  cast  into  prison  about  four  montlts 
before  this  time.  See  the  note  on  chap.  iv.  35.  As  his  light 
continued  no  longer  to  shine,  our  Lord  says,  he  was. 

The  expression  of  lamp,  our  Lord  look  from  Ihe  ordinary 
custom  of  the  Jews,  who  termed  their  eminent  doctors,  the 
lamps  of  Israel.  A  lighted  candle  is  a'  proper  emhiem  of  a 
minister  of  God  ;  and  niteri  serviens  consumor — "  In  serving 
others,  I  myself  destroy:" — a  proper  motto.  There  are  few 
who  preach  the  Gosperfaithfully  that  do  not  lose  their  lives 
by  it.  Burning  may  refer  to  the  zeal  with  which  John  exe- 
cuted his  message ;  and  shining  may  refer  to  the  clearness 
of  the  testimony  which  he  bore  concerning  Christ.  Only  to 
shine,  is  b>u  vanity  ;  and  to6i<rn  witliout  shining,  will  never 
edify  the  church  of  God.  Some  shine,  and  some  bum,  but 
few  both  shine  and  burn  ;  and  many  there  are  who  are  deno- 
minated pastors,  who  neither  shine  nor  burn.  He  who  wishes 
to  save  souls,  must  bolli  burn  and  shine :  the  clear  light  of  the 
knorrledgeni  the  sacred  records  must  fill  his  understanding  ; 
and  the  holy  flame  of  loving  zeal  must  occupy  his  heart.. 
Zeal  without  knowledge  is  continually  blundering ;  and 
knowledge  without  te«/  makes  no  converts  to  Christ. 

For  a  sea.<Km]  The  time  between  his  beginning  to  preach 
and  his  being  cast  into  prison. 

TorejoiQe]    KyaXXiaadnvai,  io  jump  for  joy,  as  wc  Would 


The  incredulity  of  the 


ST.  JOHN. 


Jews  and  the  disciplei. 


44  '  How  can  ye  believe,  which  receive  honour  one  of  another, 
and  seek  not '  the  honour  that  cometh  from  God  only  ? 

45  ^  Do  not  think  that  I  will  accuse  you  to  the  Father :  ^  there 
is  one  that  accuseth  you,  even  Moses,  in  whom  ye  trust. 

q  Ch.  12.43.-r  Rom.  3.  29.— s  Rom.  2.  12.-t  Gen.  3.  15.  &  12.  3.  &.  18.  18. 


express  it.  They  were  exceedingly  rejoiced  to  hear  that  the 
Messiah  was  come,  because  they  expected  him  to  deliver  them 
out  of  the  hands  of  the  Romans  :  but  when  spiritual  deliver- 
ance, of  infinitely  greater  moment,  was  preached  to  them, 
they  rejected  both  it,  and  the  light  which  made  it  manifest. 

36.  But  I  have  greater  untness]  However  decisive  the 
judgment  of  such  a  man  as  John  may  he,  who  was  the  lamp 
of  Israel,  a  miracle  of  grace,  filled  with  the  spirit  of  Elijah, 
and  more  than  any  prophet,  because  he  pointed  out,  not  the 
Messiah  who  teas  to  come,  but  the  Messiah  who  was  already 
come  :  nevertheless,  I  am  not  obliged  to  depend  on  his  testi- 
mony alone  ;  for  I  have  a  greater  one ;  that  of  Him  whom  you 
acknowledge  to  be  your  God.  And  how  do  I  prove  that  this 
God  bears  testimony  to  me  t  By  my  loorks :  these  miratles, 
which  attest  my  mission,  and  prove  by  tliemselves,  tliat  no- 
thing less  than  unlimited  power  and  boundless  love  could 
ever  produce  them.  By  my  leord  only,  I  have  perfectly  and 
instantly  healed  a  man  who  was  diseased  thirty  and  eight 
years.  Ye  see  the  miracle — the  man  is  before  you  whole  and 
sound.  Why  then  do  ye  not  believe  in  my  mission,  that  ye 
may  embrace  my  doctrine,  and  be  saved  ? 

37.  The  Father  himself— hath  borne  witness']  That  is,  by 
his  propliets. 

Ye  have  neither  heard  his  voice]  I  make  these  words,  with 
Bp.  Pearce,  a  parenthesis  :  the  sense  is — "Not  that  my  Father 
ever  appeared  visibly  or  spake  audibly  to  any  of  you  ;  but  he 
did  it  by  the  mouths  of  his  prophets."  Lately,  however,  he 
had  added  to  their  testimony  his  own  voice  from  heaven,  on 
llie  day  of  Christ's  baptism.     See  Matt.  iii.  17. 

3S.  Ye  have  not  his  word  abiding  in  you]  Though  ye  be- 
lieve the  Scriptures  to  be  of  God,  yet  ye  do  not  let  them  take 
liold  of  your  iiearts — his  word  is  in  your  mouth,  but  not  in 
your  mind.  What  a  miserable  lot!  to  read  the  Scriptures  as 
tii.9  true  sayings  of  God,  and  yet  to  get  no  salvation  from  them ! 
7 'hy  word,  says  David,  (Psal.  cxix.  11.)  have  I /'. id  in  my  heart, 
that  I  might  not  sin  against  thee.  This,  tliese  Jews  had  not 
dnrip.     Reader,  hast  thou7 

31).  Search  the  Scriptures]  'Eptvvare  ra;  ypa(t>ag.  This 
sliould  be  translated,  not  in  the  imperative,  but  in  the  indica- 
live  mood — Thus,  Ye  search  the  Scriptures  diigently.  That 
these  words  are  commonly  read  in  the  imperative  mood  is 
sufilciently  known;  but  this  reading  can  never  accord  well 
with  the  following  verse,  nor  can  the  force  a  I'i  energy  of  the 
words  be  perceived  by  this  version.  The  rabb.ns  strongly  re- 
commend the  stvidy  of  the  Scriptures.  The  Talmud,  Tract 
Shabbath,  fol.  30.  brings  in  God  thus  addressing  David:  "I 
am  better  pleased  with  one  day  in  which  tlioi;  sittest  and  stu- 
diest  tlie  Law,  than  I  sliall  be  with  a  tliousand  ;~icrifices  which 
thy  son  Solomon  shall  offer  upon  my  altar."  Perhaps  the 
^■criptai-es  were  never  more  diligently  searched  than  at  that 
very  time  :  first,  because  they  were  in  expeelation  of  the  im- 
mediate appearing  of  the  Messiah;  secondly,  because  they 
wished  to  find  out  allegories  in  them,  (see  Phih ;)  and  thirdly, 
because  they  found  these  Scriptures  to  contair  tlie  pi-omise  of 
an  eternal  life.  He,  said  they,  who  studies  da  'ly  in  the  Law, 
is  worthy  to  have  a  portion  in  the  world  to  come,  Sohar.  Ge- 
nes, fol.  31.  Hence  we  may  infer,  1st.  That  t!ie  Jews  had  the 
knowledge  of  a  future  state  before  the  coming  of  Christ :  and, 
LMly.  That  tliey  got  tliat  knowledge  from  the  Old  Testament 
Scriptures. 

Tlis  word  £p£t)i/arc,  which  might  be  translntod,  Ye  search 
diligently,  is  very  expressive.  Homer,  Ih.  xvip  1.  321.  applies 
it  lo  a  lion  deprived  of  his  whelps,  who  "scoiu's  tlie  plains, 
and  traces  the  footsteps  of  the  man."  And  in  Odys.  xix.  1.  4.36. 
to  dogs  tracing  their  game  by  the  scent  of  tli  foot.  In  the 
Septuagint,  the  verb  epcvvad)  answers  to  the  Ht''rew  if  on  cha- 
push,  to  search  by  iincovering  ;  to  -ipn  cha/car  to  search  mi- 
nutely, to  explore  ;  to  ^lyn  chashaph,  to  s/r/y,  make  bare: 
and  to  "i'lfD  mashash,  to  feel,  search  by  feeling.  It  is  com- 
pounded of  c/)CM,  I  seek,  and  tvvrj,  abed;  ";'.;i^is,"  says  St. 
Chrysostom,  "a  metaphor  taken  from  thosi:  .vho  dig  deep, 
and  search  for  metals  in  the  bowels  of  the  earth.  They  look 
for  the  bed  where  the  metal  lies,  and  break  every  clod,  and 
sift  and  examine  the  whole,  in  order  to  di^rjver  the  ore." 
Those  who  read  the  verse  in  the  imperative  mood,  consider 
it  an  exhortation  to  the  diligent  study  of  the  Sacred  Writings. 
Search;  that  is,  shake  and  sift  them,  as  the  woi'd  also  signi- 
fies ;  search  narrowly,  till  the  true  force  and  meaning  of  every 
sentence,  yea,  of  every  word  and  syllable,  nay,  of  every  letter 
and  yod  therein,  be  known  and  understood.  Confer  place 
with  place ;  the  scope  of  one  place  withthat  of  a«o//ter;  things 
going  before  with  things  coming  after :  compare  word  with 
word,  letter  with  letter,  and  searcli  the  whole  thoroughly. 
See  Parkhurst,  Mintert,  and  Leigh.  Leaving  every  trans- 
lation of  the  present  passage  out  of  the  question,  this  is  the 
-proper  method  of  reading  and  examining  thr:  Scriptures,  so 
as  to  become  wise  unto  salvation  through  them.  ■^ 

40.  And  ye  will  not  come  to  me]  Though  ye  thus  search  the 

Scriptures,  in  hopes  of  finding  the  Messiah  and  eternal  life 

in  thero,  yet  ye  will  not  come  unto  me,  believe  in  me,  and 

be  my  disciples,  though  so  clearly  pointed  out  by  them,  that 

273 


46  For  had  ye  believed  Moses,  ye  would  have  believed  me : 
'  for  he  wrote  of  me. 

47  But  if  ye  believe  not  his  writings,  how  shall  ye  believe  my 
words  1 

&  aa.  18.  &  49.  10.     Deut.  18.  15,  18.  Ch.  1.  45.    Acts  28.  22. 


ye  may  have  that  eternal  life  which  can  only  come  through 
me. 

41.  I  receive  not  honour  from  men:]  I  do  not  stand  in  need 
of  you  or  your  testimony.  I  act  neither  through  self-interest, 
nor  vanity.  Your  salvation  can  add  nothing  to  me,  nor  can 
your  destruction  injure  me  :  1  speak  only  through  my  love  for 
your  souls,  that  ye  may  be  saved. 

42.  But  I  knoio  you,  that  ye  have  not,  &c.]  Don't  say  that 
you  oppose  me  through  zeal  for  God's  honour,  and  love  for  his 
name,  because  I  make  myself  equal  to  him :  no,  this  is  not  the 
case.  I  know  the  dispositions  of  your  souls  ;  and  I  know  ye 
have  neither  love  for  his  name,  nor  zeal  for  his  glory.  Incorri 
gible  ignorance  and  malicious  jealousy  actuate  your  hearts. 
Ye  read  the  Scriptures,  but  ye  do  not  enter  into  their  meaning. 
Had  you  been  as  diligent  to  find  out  tlie  truth  as  you  have  been 
to  find  out  allegories,  false  glosses,  and  something  to  counte- 
nance you  in  your  crimes,  you  would  have  known  that  the 
Messiah,  who  is  equal  witli  God,  must  be  the  Son  of  man  also, 
and  the  inheritor  of  David's  throne  ;  and  that  the  very  works 
which  I  do,  are  those  which  the  prophets  have  foretold  the 
Messiah  should  perfoi'm.  See  Dan  vii.  13,  14.  Isa.  ix.  6,  7.  xi. 
1—6,  10.  XXXV.  4—6. 

43.  I a.m  come  in  my  Father's  name]  With  all  his  influence 
and  authority.  Among  the  rabbins,  it  was  essential  to  a  teach- 
er's credit  that  he  should  be  able  to  support  his  doctrine  by 
the  authority  of  some  eminent  persons  who  had  gone  before. 
Hence  the  form.  Coining  in  the  name  of  another. 

If  another  shall  come  in  his  own  name]  Having  no  divine 
influence,  and  no  other  authority  than  his  own,  him  ye  will 
receive.  That  this  was  notoriously  the  case,  may  appear  from 
Josephus,  Antiq.  b.  xviii.  c.  14.  Acts  v.  36,  37.  Eusebius,  Eccl. 
Hist.  b.  iv.  c.  6.  It  is  by  the  just  judgment  of  God,  that  those, 
who  will  not  believe  the  truth  of  God,  shall  be  so  given  up  as 
to  believe  the  most  absurd  of  lies.  For  an  account  of  these 
false  Christs,  see  the  notes  on  Matt.  xxiv.  5. 

44.  How  can  ye  believe  ichich  receive  honour,  &c.]  Tlie 
grand  obstacle  to  the  salvation  of  the  scribes  and  Pharisees, 
was  their  pride,  vanity,  and  self-love.  They  lived  on  each 
other's  praise.  If  they  had  acknowledged  Christ  as  the  onbj 
teacher,  they  must  have  given  up  the  good  opinion  of  the  mul- 
titude :  and  they  chose  rather  to  lose  their  soids  than  to  forfeit 
their  reputation  among  inen  !  This  is  the  ruin  of  millions. 
They  would  be  religious,  if  religion  and  worldly  honour  were 
connected :  but  as  the  kingdom  of  Christ  is  not  of  this  world, 
and  their  hearts  and  souls  are  wedded  to  the  earth,  they  will 
not  accept  the  salvation  which  is  offered  to  them  on  these 
terms — Deny  thyself;  take  up  thy  cross,  and  follow  ME.  It 
is  no  wonder  that  we  never  find  persons  making  any  progress 
in  religion,  who  mix  with  the  world,  and  in  any  respect  i"egu- 
late  their  conduct  by  its  anti-christian  customs,  maxims,  and 
fashions. 

From  God  only  ?]  Of,  from  the  only  God — Tlafia  rov  yiovov 
&euv.  Two  of  the  ancient  Slavonic  Versions  read,  From  the 
only-begotten  Son  of  God. 

45.  I)o  not  think  that  I  icill  accuse  you]  You  have  accused 
me  with  a  breach  of  the  Sabbath,  which  accusation  I  have 
demonstrated  to  be  false :  I  could,  in  return,  accuse  you,  and 
substantiate  the  accusation,  with  the  breach  of  the  whole  law ; 
but  this  I  need  not  do,  for  Moses,  in  whom  ye  trust,  accuses 
you.  You  read  his  law,  acknowledge  you  should  obey  it,  and 
yet  break  it  both  in  the  letter  and  in  the  spirit.  This  Law, 
therefore,  accuses  and  condemns  you.  It  was  a  maxim  among 
the  Jews,  that  none  could  accuse  them  but  Moses  ;  the  spirit 
of  which  seems  to  be,  that  only  so  pure  and  enlightened  a  le- 
gislator could  find  fault  with  such  a  noble  and  excellent  peo- 
ple !  For  notwithstanding  their  abominations,  they  supposed 
themselves  the  most  excellent  of  mankind  ! 

46.  He  wrote  of  me.]  For  instance,  in  reciting  the  prophecy 
of  Jacob,  Gen.  xlix.  10.  TTie  sceptre  shall  not  depart  frotn 
Judah,  nor  a  lawgiver  from  between  his  feet,  until  Shh.oh 
come  ;  and  unto  him  shall  the  gathering  of  the  people  be.  And 
in  Deut  xviii.  18.  /  loill  raise  them  up  a  Prophet  from  among 
their  brethren  like  unto  thee  ;  and  I  will  put  my  words  in  his 
mouth,  &c.  Confer  this  with  Acts  iii.  22.  and  vii.  37.  Besides, 
Moses  pointed  out  the  Messiah  in  a  multitude  of  symbols  and 
figures,  which  are  found  in  the  history  of  the  patriarchs,  the 
ceremonial  laws,  and  especially  in  the  Avhole  sacr//icja/ system. 
All  these  were  well  defined,  though  sliadowy  rejaresentations 
of  the  birth,  life,  sufl'erings,  death,  and  resurrection  of  the 
Saviour  of  the  world.  Add  to  this,  Moses  has  given  you  cer- 
tain marks  to  distinguish,  tlie/a/sc  from  tlie  true  prophet,  Deut. 
xiii.  1 — 3.  xviii.  22.  whicli,  if  you  apply  to  me,  you  will  find 
that  1  am  not  a  false,  but  a  true  Propliet  of  the  Most  High  God. 

47.  But  if  ye  believe  not  his  writings,  &c.]  If  you  lay  them 
not  to  heart — if  you  draw  not  those  conclusions  from  them 
which  their  very  letter,  as  well  as  their  spirit,  authorizes  you 
to  draw,  hoio  shall  ye  believe  my  icords,  against  which  ye 
have  taken  up  tlie  most  ungrounded  prejudice  !  It  is  no  won- 
der that  we  find  the  Jews  "still  in  the  gall  of  bitterness,  and 
bond  of  iniquity  :  as  they  believe  not  Moses  and  the  Prophets 
in  reference  to  the  Messiah,  it  is  no  marvel  that  they  reject 


liHte  thousand  fed  with  Jive 


CHAPTER  VI. 


barley  loaves  and  Iwo  fishes. 


Christ  and  tlie  apostles.  Till  tlioy  see  and  ackno\vIcdge  from 
the  law  and  the  prophets  that  Christ  must  liavc  come,  tlioy 
will  never  believe  the  Gosppl.  St.  Paul  says,  2  Cor.  iii.  15.  that 
evtn  until  this  day,  when  Moses  (i.  e.  the  law)  is  read,  the 
VAIL  is  upon  their  hearts  ; — so  that  they  see  7iot  to  the  end  of 
that  which  is  abolished  :  ver.  13.  Nor  will  this  vail  be  taken 
away,  till  they  turn  from  worldly  gain  and  atheism  (which 
appears  to  be  their  general  system)  to  the  Lord ;  ver.  16.  and 
then  the  light  of  the  glory  of  God  shall  sliino  on  them  in  the 
face  (through  the  mediation  and  merits)  of  Jesus  (!;hrist. 

It  appears  that  this  discourse  of  our  Lord  had  eflectnally 
confounded  these  Jews,  for  they  went  away  witliuut  replying 
— a  manifest  proof  they  had  nothijig  to  say. 

1.  In  all  periods  of  ihcir  history,  the  Jews  were  hoth  an  in- 
credulous and  disobedient  people  :  perhaps  it  was  on  this 
ground  that  God  first  chose  them  to  he  keepei-s  of  his  testimo- 
nies ;  for  had  tliey  not  had  the  most  incontrovertible  proofs 
that  God  did  speak,  they  would  neither  have  credited,  nor 
preserved  his  oracles.  Their  incredulity  is,  therefore,  no 
mean  proof  of  the  divine  authority  of  tlie  law  and  the  profits. 
The  apostles,  who  were  all  Jews,  partook  deeply  of  tlie  same 


spirit,  as  various  places  in  the  Gospel  prove  ;  and  liad  not 
they  had  tlie  fullest  evidence  of  the  divinity  of  their  iMaster 
they  would  not  llave  believed,  much  less  have  sealed  the  trutl' 
with  their  blood.  Thus  tlieir  incredulity  is  a  strong  proof  of 
the  authenticity  of  the  Ouspel. 

2.  When  a  man,  througli  prejudice,  bigotiy,-  or  malevolence, 
is  determined  to  disbelieve,  both  evidence  and  demonstration 
are  lost  upon  him  ;  he  is  incapable  of  conviction,  because  hu 
is  determined  not  to  yield.  This  was,  this  is  tlie  c;ise  with 
liie  .lews — there  are  facts  before  their  eyes  sufhcieiit  to  con- 
vince and  confound  them;  but  they  have  made  a  covenant 
Willi  unlielief,  and  therefore  they  continue  blind,  ignorant, 
and  wicked  ;  obstinately  closing  their  eves  against  the  light, 
and  thus  the  wrath  of  God  is  coming  upon  them  to  tlie' very 
utmost.  But  shall  not  a  rebellious  Rud  wicked  Cliristian  bo 
judged  worthy  of  more  punislimeuf?  ceilainlv  :  for  he  pro- 
fesses to  believe  that  truth  which  is  able  to  uiake  him  wise 
unto  salvation,  bv  faith  in  Jesus  Christ.  Reader,  it  is  an  aw- 
ful thing  to  Irilie  with  the  Gospel ;  the  God  of  it  is  pure, 
jealous,  and  holy.  Come  unto  him,  and  implore  forgiveness 
of  thy  past  sins,  that  thou  maycst  have  eternal  life. 


CHAPTER  VI. 

Jestis  passes  the  sea  of  Tiberias,  and  a  great  muHitudcfollow  him,  1 — 4.  He  feeds  five  thousand  with  five  hares  and  two 
fshes,  5 — 13.  They  acknoioledge  him  to  he  the  prophet  that  should  come  into  the  world,  14.  'J'hey  purpose  to  force  him  to 
become  their  Icing  ;  and  he  withdraws  from  the  raullitude,  I.').  The  disciples  take  ship  and  go  towards  Capernaum,  and  are. 
overtaken  with  a  storm,  17,  18.  Christ  coines  to  Ihcm  walking  xrpon  the  iraler,\9~2\.  The  people  take  boats  and  fulloxo 
him,  22—24.  He  reproves  their  fleshly  molires,  25—27.  They  profess  a  desire  to  he  instructed,  28.  Christ  preaches  l<>  them 
and  shows  them  that  he  is  the  bread  of  life,  and  that  they  who  reject  him  arc  without  excuse,  29 — 40.  They  are  offended 
and  cavil,  41,  42-  He  asserts  and  illustrates  his  foregoing  discourse,  43 — 51.  They  again  cavil,  and  Christ  gives  fur- 
ther explanations,  52—59.     Several  of  the  disciples  are  stumbled  at  his  assertion,  that  unlrxs  they  ale  his  flesh  and  drank 

his  hlooil  they  could  not  have  life,  60.     He  shows  them  that  his  words  are  to  he  spiritually  nnderstood,  61 6,5.     Several  of 

them  withdrawfrom  him,  66.  He  questions  the  twelve,  whether  they  also   were  disposed  to  forsake  him,  and  Peter  ansteera 
forthetchole,67—6\).    Christ  exposes  the  perfidy  of  Judas,  10,  71.  'l.\.M.  4032.    A.  D.  28.  An.   Olynip.  CCI.  4.] 


AFTER  *  these  things  Jesus  went  over  the  sea  of  Galilee, 
which  is  the  sea  of  Tiberias. 

2  And  ba  great  multitude  followed  him,  because  they  saw  his 
miracles  which  he  did  on  them  that  were  diseased. 

3  And  Josus  went  up  into  a  mountain,  and  there  he  sat  with 
his  disciples. 

■1  ''■  .\Md  the  pass-over,  a  feast  of  the  .lews,  was  nigh. 

5  <l  When  Jesus  then  lifted  up  his  eyes,  and  saw  a  great  com- 
pany come  unto  him,  he  saith  unto  Philip,  Whence  shall  we 
buy  bread,  that  these  may  eat  ! 

6  And  this  he  said  to  prove  him :  for  he  himself  knew  what 
lie  would  do. 

-b  Luke  G.17.t9.II.—c  Lev. 23.5,-.  Deut. 


NOTES. — Verse  1.  After  these  thi7tgs]  This  is  a  sort  of  in- 
definite expression,  from  which  we  can  gather  nothing  rela- 
tive to  the  time  in  which  these  things  happened.  It  refers,  no 
do'ibt,  to  transactions  in  the  preceding  year. 

Jesus  trent  over  the  sea  of  Galilee]  Or,  as  some  translate 
the  words,  by  the  side  of  the  sea  of  Galilee.  From  Luke, 
chap.  i.x.  10.  we  learn  that  this  was  a  desert  place  in  the  vi- 
cinity of  Hethsaida.  The  sea  of  Galilee,  Gennesaret,  and  Ti- 
berias, are  the  same  in  the  New  Testiiment  with  the  sea  of 
Cinnerelh  in  tlie  Old.  Tiberias  was  a  city  in  Galilee,  situa- 
ted on  the  western  side  of  the  lake.     See  on  ver.  22. 

2.  They  saw  his  jniracles  which  he  did]  John  docs  not 
mention  these  miracles:  but  Matthew  details  them  from  chap. 
.\ii.  2.  to  chap.  xiv.  13.  .John  seems  more  intent  on  supplying 
the  deficieuces  of  the  other  evangelists,  than  in  writing  a  con- 
nected histoiy  himself 

.3.  ^yent  up  into  a  mountain]  This  mountain  must  have 
been  in  the  desert  of  Hethsaida,  in  the  territories  of  Philip, 
tetrarch  of  Galilee.  Our  Lord  withdrew  to  tliis  place  for  a  lit- 
tl(>  rest ;  for  he  and  the  disciples  had  been  so  thronged  with 
the  multitudes  continually  coming  and  going,  that  they  had  not 
time  to  take  ncccssai-y  foovl.     See  Mark  vi.  31. 

4.  Atid  the  pass-over — was  nigh]  This  happened  about  ten 
or  twelve  days  before  the  third  pass-over  which  Christ  cele- 
brated after  fiis  baptism.  Calmet.  For  a  particular  account 
of  our  Lord's /oKr  pass-overs,  see  the  note  on  cnap.  ii.  13. 

For  thirty  days  before  the  pass-over  there  were  great  prepa- 
rations made  by  the  Jews,  but  especially  in  the  last  nineteen 
days,  in  order  to  celebrate  the  feast  with  due  solemnity.  IJght- 
foot  supposes  that  what  is  here  related  happened  within  the 
last_/f/i(ee?t  days.     See  Calmet's  opinion  above. 

5.  >^aw  a  great  cornpany]  See  this  miracle  explained  at  large 
on  Matt.  xiv.  13,  &c.  Mark  vi.  31,  «fec,  Luke  ix.  10,  &c. 

In  speaking  of  the  pass-overs,  and  various  otlier  mattei-s,  it 
does  not  appear  that  John  follows  any  strict  chronological 
order.  From  ver.  15.  it  appears  that  our  Lord  had  come  down 
from  the  mountain,  and  fed  the  multitudes  in  a  plain  at  the 
foot  of  it. 

Saiih  unto  Philip]  This,  with  what  follows  to  the  end  of  the 
seventh  verse,are  not  mentioned  by  anyof  the  other  evangelists. 
Philip  was  probably  the  provider  for  the  disciples,  as  Judas 
was  the  treasurer. 

Whence  shall  tee  buy  bread]  Instead  of  ayopaaontv,  shall 
ice  bay,  I  should  read  avopaaMnev,  may  we  buy,  whicli  is  the 
reading  of  ABDEHLS.  Mt.  BV.  and  many  otliers.  As  Philip 
was  of  Bethsaida,  chap.  i.  44.  xii.  21.  he  must  have  been  much 
better  acquainted  with  the  country  in  which  they  then  were, 
than  any  other  of  the  disciples. 
Vol.  V.  Mm 


7  Philip  answered  him, '  Two  hundred  pennyworth  of  bread 
is  not  sui'.icient  for  them,  that  every  one  of  tliem  may  take  a 
little.  ' 

8  One  of  his  disciples,  Andrew,  Simon  Peter's  brother,  saith 
unto  him, 

9  There  is  a  lad  here  which  hath  five  barley  loaves,  and  two 
small  fishes  :  f  but  what  are  they  among  so  many  1 

10  And  .lesus  said.  Make  the  men  sit  down.  (Now  there  was 
much  grass  in  the  place.)  So  the  men  sat  down,  in  number 
about  five  thousand. 

11  And  Jesus  took  the  Ifiaves ;  and  wlien  he  had  given  thanks 
he  distributed  to  the  disciples,and  the  disciples  to  them  tliat  were 

d  RiMlhew  14.  14.  Mark  G.  35.  Luke  9.  13.— e  See  Numb.  11.  31,  aS.— f  2  Kin.'3 
4.  4J.  " 

6.  7'his  he  said  to  ])rove  him]  To  try  his  faith,  and  to  see 
whether  he  and  the  other  apostles  had  paid  proper  attention 
to  the  miracles  which  they  had  already  seen  him  work  ;  and 
to  draw  their  attention  more  particularly  to  that  which  he  was 
now  alioiit  to  perform.  This  is  an  observation  of  the  evange- 
list himself,  who  often  interweaves  his  own  judgment  with  the 
facts  lie  relates,  which  St.  Matthew  rarely  ever  does.  The 
other  evangelists  say,  that  previously  to  this  miracle,  he  con- 
tinued to  instruct  and  heal  the  niultitiidei5  till  it  was  near  the 
close  of  the  day.  Matt.  xiv.  14,  15.  Mark  vi.  34,  35.  Luke  ix. 
11,  12. 

7.  Tieo  hundred  pennyworth]  This  sum,  rating  the  f7e«a- 
rius  at  7  3-4d.  would  amount  to  6;.  p.?.  2d.  of  our  money,  and 
appeai-s  to  have  been  more  than  our  Lord  and  all  his  disciples 
were  worth  of  this  world's  goods.  See  the  notes  on  ^Iatt. 
xviii.  28. 

8.  And7-ew,  Simon  Peter's  brother,  saith]  Tlie  other  evan- 
gelists attribute  this  answer  to  the  apostles  in  general.  See 
the  passages  referred  to  above. 

9.  There  is  a  lad  here]  liaiSaptov,  a  lillle  boy,  or  servant, 
probably  one  who  carried  the  apostles'  provisions,  or  w-ho  came 
on  purpose  to  sell  his  bread  and  fish. 

t^ve  barley  loaves]  Barley  scarcely  bore  one-third  of  the 
value  of  wheat  in  the  East :  see  Rev.  vi.  6.  That  it  was  a  very 
tnean  fare,  appears  from  Ezek.  xiii.  19.  where  the  false  pro- 
uhetesses  are  said  to  pollute  the  name  of  God/or  handfuls  of 
oarley,  i.  e.  for  the  meanest  reward.  And  Plutarch,  in'Apoph. 
p.  174.  speaking  concerning  the  flight  o{  Artaxerxes  Mneinon, 
says,  he  was  reduced  to  such  distre.ss  as  to  be  obliged  to  cat 
barley  bread.  See  Kypke.  From  this  and  other  circumstan- 
ces, we  may  plainly  perceive  that  the  self-denying  doctrine 
preached  by  Christ  and  his  apostles,  was  fully  exemplified  in 
their  own  manner  of  living. 

Two  small  fishes]  Avo  nxpnnia.  Tlie  word  oipapior,  signifies 
whatever  is  eaten  with  bread,  to  perfect  the  meal,  or  to  make 
it  easy  of  deglutiticm,  or  to  help  the  digestion.  There  is  no 
word  in  the  English  language  for  it,  which  is  a  great  defect. 
The  inhabitants  of  Scotland,  and  of  the  north  and  northwest  of 
Ireland,  use  the  word  kytshen,  by  which  thev  express  what- 
ever is  eaten  with  bread  or  potatoes,  as  flesh,  fish,  butter, 
tnilk,  eggs,  &c.  no  satisfactory  etymology  of  which  word  I  am 
able  to  offer.  In  the  parallel  places  in  the  other  three  evan- 
gelists, instead  n{  uipapia,  txdvag  is  used  ;  so  that  the  word  evi- 
di-ntly  nieans_^A  in  tnete.xt  of  .St.  .John  :  see  on  chap.  xxi.  5. 

10.  There  icas  much  grass  in  the  place]  Perhaps  newly 
7nown  grass,  or  hay,  is  meant,  (so  the  Vulgate  J^VEHifWi,)  and 
this  circimistance  marks  out  more  particularly  that  the  pass- 
over  was  at  hand.    In  Palestine,  tlie  grass  is  ready  for  mowing 

273 


The  disciples  take  ship  and 


ST.  JOHN. 


go  towards  Capernaum,  ^e^ 


net  down  ;  and  likewise  of  the  fishes  as  much  as  they  would. 

12  When  they  were  tilled,  he  said  unto  his  disciples,  Gather 
up  the  fragments  that  remain,  that  nothing  be  lost. 

13  Therefore  they  gathered  them  together,  and  filled  twelve 
baskets  with  the  fragments  of  the  five  barley  loaves,  which 
remained  over  and  above  unto  them  that  had  eaten. 

14  Then  those  men,  when  they  had  seen  the  miracle  that 
Jesus  did,  said,  This  is  of  a  truth  b  that  propiiet  that  should 
come  into  the  world.  ,    ,        ,  «, 

15  H  When  Jesus  therefore  perceived  that  they  wotrW  come 
and  take  him  by  force,  to  make  him  a  king,  he  departed  again 
into  a  mountain  himself  alone. 

16  h  And  when  even  was  wotc  come,  his  disciples  went  down 
unto  the  sea, 

17  And  entered  fntoa  sliip,  apd  went  over  the  sea  towards  Ca- 
pernaum. '  And  it  was  now  dark,  and  Jesus  was  not  come  to 
tliem. 

}S  And  the  sea  arose  hy  reason  of  a  great  wind  that  blew. 

19  So  when  they  had  rowed  abotrt  five  and  twenty  or  thirty 
furlongs,  they  see  Jesn?  \=ratking  on  the  sea,  and  drawing  nigh 
unto  the  sliip :  and  they  were  afraid, 

'raen49,in.  Deut, 18  15,18.  Matt.  U.  3.  Ch.  LSI.  &  4.19,  2.=i.&  7.40.— h  Matt. 11. 
23.  Mark  6.  47. 

in  March  ;  and  this  miracle  seems  to  have  been  wrought  only 
a  few  days  before  the  commencement  of  that  festival :  see 
ver.  4 

11.  Jesus  took  the  loaves]  See  the  notes  on  Matt.  xiv.  19—21. 
As  there  were  five  loaves  and  five  thousand  people,  so  there 
was  one  loaf  to  every  thousand  men,  independently  of  the 
women  and  children. 

12.  Gather  up  the fragtnents]  "  Great  will  be  the  punish- 
ment of  those  wlio  waste  the  crumbs  of  food,  scatter  seed,  and 
neglect  the  law."  Syiiops.  Sohar.  Among  the  Jews  the  hnd 
peah,  or  residue  after  a  meal,  was  the  property  of  the  ser- 
vitors. 

14.  This  is  of  a  triilh  that  prophet]  Spoken  of  Devit.  xviii. 
15.  viz.  the  Messiah.  How  near  were  these  people  at  this  time 
to  the  kingdom  of  heaven  ! 

15.  Take  him  by  force,  to  make  hitn  a  king]  The  Jews  had 
often  suffered  by  famine  in  those  times  in  which  their  ene- 
mies were  permitted  to  prevail  over  them  :  but  finding  that 
Jesus  had  such  jKiwer  as  to  multiply  a  few  loaves  to  feed  thou- 
sands, the;  took  it  for  granted  that  while  he  was  at  their  head, 
no  evil  could  possibly  happen  to  them ;  and  therefore  were 
determined  imincdiaSely  to  proclaim  him  king,  and  rid  tliem- 
selves  at  once  of  Herod  and  the  Romans.  Our  Lord  per- 
ceiving this,  either  by  some  words  which  they  had  dropped, 
or  by  bis  penetration  of  their  hearts,  retired  before  the  project 
had  been  fully  formed,  or  could  be  put  into  execution.  It  was 
not  till  a  considerable  time  afterward,  that  even  the  disciples 
fully  understood  that  his  kingdom  was  not  of  this  world. 

Into  a  mountain]  That  on  which  he  was  with  his  disciples 
previously  to  his  working  this  miracle  :  see  ver.  3.  St.  Mat- 
tl»ew,  chap.  xiv.  22,  23.  and  Mark  vi.  45,  46.  say,  that  before 
this,  Jesus  constrained  his  disciples  to  embark  in  the  vessel, 
and  go  along  the  sea-coast  towards  Capernaum,  or  Bethsaida  : 
see  here  ver.  17.  and  the  note  on  Mark  vi.  45.  and,  that  after 
they  were  gone,  he  dismissed  the  multitudes,  having,  no  doubt, 
given  them  such  advices  as  the  nature  of  the  case  required  ; 
after  which  he  went  into  the  mountain  to  pray.  Worldly 
wisdom  would  have  said,  "  Declare  thyself  king:  yield  to  the 
desires  of  the  people :  this  will  be  the  readiest  way  of  con- 
verting the  Jews."  No.  Jesus  must  die  for  the  sin  of  tlie 
world.  No  man's  heart  can  be  turned  to  God  by  outward 
pomp  or  splendour — no  saving  change  can  be  bi'ought  about 
by  any  might  or  any  power,  but  by  the  Spirit  of  the  Lord  of 
hosts.     Zech.  iv.  6. 

17.  Towards  Capernaum]  St.  Mark  says,  chap.  vi.  45.  that 
our  Lord  commanded  them  to  go  along  to  Bethsaida;  and  in 
the  course  of  the  history  we  find  they  got  neither  to  Bethsaida 
nor  Capernaum,  but  landed  in  tlie  country  of  Gejinesaret  : 
Matt.  xiv.  34.  Our  Lord  seems  to  have  desired  them  to  go 
either  to  Bethsaida  or  Capernaum,  which  were  only  a  very 
few  miles  distant,  and  on  the  same  side  of  the  sea.  The  rea- 
son why  they  could  reach  neither,  was  the  storm,  whii-li  the 
evangelists  say  rose  at  the  time,  and  the  wind  being  contrary  : 
the  storm  being  probably  excited  by  the  prince  of  the  power 
of  the  air.  Capernaum  lay  at  the  northern  part  of  this  sea, 
and  they  went  along  the  Galilean  or  western  coast,  probably 
expecting  Christ  to  come  to  them,  on  which  account  they 
might  keep  in  close  by  the  land.  But  there  are  great  difficul- 
ties in  fixing  the  places  mentioned  by  the  evangelists.  By 
some  writers,  Bethsaida  and  Capernaum  are  placed  on  oppo- 
site sides  of  this  lake ;  by  others,  on  the  same  side.  Some- 
times when  our  translation  speaks  of  passing  over  the  sea, 
&c.  a  coasting  voyage  only  is  meant,  as  we  find  the  disciples 
landing  on  the  same  side  from  which  they  had  departed  :  see 
the  note  on  verse  22. 

19.  Had  1  owed}  Their  vessel  was  a  small  one  only,  some- 
thing of  tlie  boat  kind  :  as  to  sails,  if  tliey  had  any,  they  could 
not  now  venture  to  cany  them,  because  of  the  storm. 

Five  and  twenty  or  thirty  furlongs]  Between  three  and 
four  miles.  The  sea  of  Tiberias,  on  wliich  they  noAV  were, 
■was,  according  to  Josephus,  War,  book  iii.  chap.  2b.  forty  iwx- 
longs,  or  five  miles  in  breadth  ;  and  one  hundred  and  forty 
furlongs,  or  eighteen  miles  in  length.  Pliny,  lib.  v.  chap.  15. 
Biakes  it  about  six  miles  broad,  and  sixteen  long. 
274 


20  But  he  saith  unto  them.  It  is  1;  be  not  afraid. 

21  Then  they  willingly  received  him  into  the  ship  :  k  and  im- 
mediately the  ship  was  at  the  land  whither  they  went. 

22  n  Tlie  day  following,  wlien  the  people  which  stood  on  the 
other  side  of  the  sea  saw  that  there  was  none  other  boat  there, 
save  that  one  whereinto  his  disciples  were  entered,  and  that 
Jesus  went  not  with  his  disciples  into  the  boat,  but  that  his 
disciples  were  gone  away  alone ; 

23  (Howbeit  there  came  other  boats  from  Tiberias  nigh  unto 
the  place  where  they  did  eat  bread,  after  that  the  Lord  had 
given  thanks :) 

24  When  the  pcop/le  therefore  saw  that  Jesus  was  not  there, 
neither  his  disciples,  they  also  took  shipping,  and  came  to  Ca- 
pernaum, seeking  for  Jestrs. 

25  And  when  they  had  found  him  on  the  other  side  of  the  sea, 
they  said  unto  him.  Rabbi,  when  earnest  thou  hither? 

26  Jesus  answered  them  and  said,  Verily,  verily,  I  say  ^n^o 
you,  Ye  seek  me,  not  because  ye  saw  the  miracles,  but  because 
ye  did  eat  of  the  loaves,  and  were  filled. 

27  '  I,abour  not  for  the  meat  which  perisheth,  but "'  for  that 
meat  which  endureth  unto  everlasting  life,  which  the  Son  of 

i  Matt.  14.25.   Mark  6.  47.— k  Matt.  14.32.    Mark  6,51.-1  Or,  Work  nol.-m  Vtr 


They  see  Jesus]  See  the  notes  on  Matt.  xiv.  25,  &c. 

21.  Immediately  the  ship  teas  at  the  land]  How  far  tlWT 
were  from  the  place  at  which  they  landed  when  our  Lord 
came  to  them,  we  know  not.  But  the  evangelist  seems  to 
speak  of  their  sudden  arrival  there  as  extraordinary  and  mi- 
raculous. 

22.  'J'he  people  tehich  stood  on  the  other  side]  Ert/C'''?  Trtpav 
Ttjs  ^aXaaarii,  standing  by  the  seaside.  The  people  were  not 
on  the  other  side,  i.  e.  in  Pnrea,  as  our  version  states ,  but  on 
that  side  where  Bethsaida  lay  :  see  the  notes  on  Matt.  xiv.  25. 
and  34.  and  on  Mark  vi.  45.  The  Greek  word  ncpav,  says  Bi 
shop  Pcarce,  seems  to  signify  in  Scripture  sometimes  o?(  tha 
side  of,  and  sometimes  ore  this  side  of:  see  Jos.  v.  1.  ami  1 
Mace.  ix.  34.  The  Hebrew  word  13J7  abar,  signifies  by  tint 
side  :  Exod.  xxviii.  26.  and  is  translated  on  this  side  iu  l)eut. 
iv.  29.  It  has  the  same  meaning  in  the  Septuagint,  Deut.  i.  5. 
iii.  8.  iv.  46.  Tlepav,  says  Vorstius,  is  the  same  with  vapu, 
near  to.  This  is  evidently  the  meaning  of  the  word  in  Matt, 
iv.  1.5.  as  it  appeal's  from  what  is  said  of  the  lanii  fif  Zabulon 
and  Nephthalim,  that  hj-nepav  fs  not  meant  beyond,  but  by  thr. 
side  of ;  because  those  two  tribes  inhabited  tlie  western  side 
of  Jordan,  which  was  the  side  lying  nearest  to  Judea  and  Ga- 
lilee :  see  on  Matt.  xix.  1. 

23.  There  came  other  boats]  After  Jcsiis  and  his  disciples 
had  departed. 

From  Tiberius]  Herod  Antipas  built  this  city  near  the  lako 
of  Gennesaret,  in  the  best  parts  of  Galilee,  and  called  it  Tibe- 
rias, in  honour  of  Tiberius,  the  Roman  emperor :  see  Jos. 
Ant.  book  xviii.  chap.  2.  sect.  3. 

24.  They  also  took  shipping]  That  is,  as  many  of  them  as 
could  get  accommodated  with  boats  took  them,  aiid  ti)us  got  w» 
Capernaum  ;  bvU  many  others  doubtless  went  thither  on  foot ; 
as  it  is  not  at  all  likely  that  five  or  six  thousand  persons  could 
get  boats  enow  to  carry  them. 

25.  On  the  other  side  of  the  sea]  That  is,  on  the  sea-coast  ro 
the  northward  of  it,  where  Capernaum  lay  in  the  land  of  Geis- 
nesaret :  but  see  the  note  on  ver.  17,  22.  It  was  in  one  of  thi^ 
synagogues  of  Capernaum  that  he  delivered  the  following  dis- 
course ;  see  ver.  59. 

26.  Ye  seek  ine,  not  because  ye  saw,  &c.]  Though  the  mi- 
racle of  the  loaves  was  one  of  the  most  astonishing  that  ever 
Avas  wrought  upon  earth ;  and  though  this  people  had,  by  the 
testimony  of  all  their  senses,  the  most  convincing  proof  of  its 
reality  ;  yet  we  find  many  of  them  paid  little  attention  to  it, 
and  regarded  the  omnipotent  hand  of  God  in  it,  no  further 
tlian  it  went  to  satisfy  the  demands  of  their  appetite  !  Most 
men  are  willing  to  receive  temporal  good  from  the  hands  of 
God ;  but  there  are  few,  very  few,  who  are  willing  to  receive 
spiritual  blessings. 

27.  Labour  not  for  the  meat]  That  is,  for  that  only,  but  also 
for  the  bread,  &c.  Our  Lord  wills  every  man  to  be  active  and 
diligent  in  that  employment,  in  which  Providence  has  placed 
him  :  but  it  is  his  will  also,  that  that  employment,  and  all  the 
concerns  of  life,  should  be  subservient  to  "the  interest  of  liis 
soul. 

But  for  that  meat,  &c.]  He  who  labours  not  in  Jhe  work  of 
his  salvation,  is  never  likely  to  enter  into  the  kingdom  of  God. 
Though  our  labour  cannot  purchase  it,  either  in  whale,  or  in 
part,  yet  it  is  the  way  in  which  God  chooses  to  give  salvation ; 
and  he  that  will  have  heaven  must  strive  ior  it.  Every  thing 
that  can  be  possessed,  except  the  salvation  of  God,  is  a  perish- 
ing thing  :  this  is  its  essential  character :  it  can  test  to  us  no 
longer  than  the  body  lasts.  But  when  the  earth  and  its  pro- 
duce are  burnt  up,  this  bread  of  Christ,  his  grace  and  salva- 
tion, will  be  found  remaining  unto  eternal  life.  This  is  the 
portion,  after  which  an  immortal  spirit  should  seek. 

Him.  hath  God  the  Father  sealed]  By  this  expression,  our 
Lord  points  out  the  commission,  which,  as  the  Messiah,  he 
received  from  the  Father,  to  be  prophet  and  priest  to  an  igno- 
rant, sinful  world.  As  a  person  who  wishes  to  communicate 
his  mind  to  another  who  is  at  a  distance,  writes  a  letter,  seals 
it  with  his  own  seal,  and  sends  it  directed  to  the  person  for 
whom  it  was  written  ;  so  Christ,  who  lay  in  the  tosom  of  the 
Father,  came  to  interpret  the  divine  will  to  man  bearing  tho 


Christ  is  the  true  bread 


CHAPTER  Vt. 


that  came  downfront  heaven. 


man  shall  give  unto  you:  "for  him  hath  God  the  F:ithpr«pj.ip,i   p    ciijt),  -j  ;, ~ = _ 

W^r  Jtht woVVJ'oTgoT''"''  ^'"''  ^'^"  ^'•^  ^°'  t.^Uv?S  bfead"^'^"  ''''  ""^  ""^°  h""'  ^^''  <=vermore  give  us  this 
29  Jesus  answered  and  said  unto  them,  "  This  is  the  work  of  th,t  ^u,rJfuT  ^^''^.""/'^  "if^m. '  I  am  the  bread  of  life  •  "  he 
'^\ '^.^'/l^il'f ^«  °"  ''""  ^^''°""  '2<=  hath  sent  °^   o.^^me  ,',•     n ', "'  f, '"".  "°^"  ^^""Sei- ;  and  he  that  bclieveu' 


Uod,  that  ye  believe  on  him  whom  he  hath  sent 

30  U  They  said  therefore  unto  him,  p  What  sign"  showest  thou 
then  that  we  may  sec,  and  bimeve  thee  7  what  Sosl  thou  work 

31  -*  Our  fathers  did  eat  manna  in  the  desert  j  as  it  is  written 
Sy^^'^^^  'J^''™  '"■«'>'i  '"'■om  heaven  to  eat.  wnuen, 

32  Then  Jesus  said  unto  them,  Verily,  verily,  I  say  unto  vou 
Moses  gave  you  not  that  bread  from  heaven  ;  but  my  Fafher 
giveth  you  the  trae  bread  from  heaven.  ^ 

33  For  the  bread  of  God  is  he  which  cometh  down  from  hea- 
ven, and  giveth  life  unto  the  world. 


^.i.  t"-H'i?'^^''m-"  '  ■'°t<.l3  23,_p  Matt  ia..-«.&  IS.l       Sikrk  8  11      1  Cor      1 
2;.-qLxod,IS,15.   Nunib.11.7.  Neh.9.l5.    Vk'istl.  16.20.   1  Cor  10  3 


nlJ^o  '  superscription,  and  seal  of  God,  in  the  immaculate  ho^ 
Imess  of  his  nature,  unsullied  truth  of  his  doctrine,  and  n  the 
astonishing  evidence  of  his  miracles.     But  he  came  also  al  a 
priest  to  make  an  atonement  for  .<=in  :  and  the  bread  wlikh 
nourishes  unto  eternal  life,  he  tells  us,  ver.  51.  is  Ws  6orf, 
which  he  gives  for  the  life  of  the  world'   and  to  this  sac S 
of  himself  the  words  ^i;re  hath  God  the  Father  sealed  sZm 
especially  to  relate.     It  certainly  was  a  custom  among  natft^ns 
contiguous  to  Judea,  to  set  a  seal  upon  the  victim  which  wal 
deemed  proper  for  sacrifice.    The  following  account  of  The 
method  of  providing  white  bulls  among  the  EgyptU.ns  for  si 
crihces  to  their  god  Apis,  taken  from  HEnouoTvlElierpeor 
b.u.p     17  casts  much  light  upon  this  place.     "T ley  4cd' 
,n.  fKl'l^'T^^I '"  ^"r^^'^  '  ^"*1  *■"'•  "'^t  reason  make  the  folio w- 
h^fn  n        '^1  "''"^  ^'r  °r  "'^•^'^  hair  upon  him,  they  cons  der 
hfin  as  unclean  :  that  they  may  know  this  with  certainty  the 
fn  fh^vP";""!!*-  ^"'  "'f  purpose,  views  every  part  of  the  ani 
nal   both  standing  and  lying  on  the  ground  '  After  this   he 
fn  ]h«  ?"\  ''f  '""?"^'  ^^  ^"^e  ""  he  be  clean  by  certain  "''ns 
m  the  last  place,  he  looks  upon  the  hairs  of  ^is  tafl   that  he 
f^fJc     ''r?/"iy  .^"".^  '^  ^y  "=^'"^6  they  should  be.  '    f  after 
this  stMi-ch  the  ball  is  found  unblemished,  he  signifies  it  by 
tying  a  label  to  his  horns ;  then,  having  applied  waThe  IX 
Uwuh  his  ring,  and  they  lead  him  away  :  lor  it  is  death  to  sa- 
*McA  a°«elp>  animals,  unless  he  liave  been  marked  icilh 

The  Jews  could  not  be  unacquainted  with  the  rites  and  cere- 
momes  of  the  Egyptian  worship  j  and  it  is  possible,  that  such 
precautions  as  these  were  In  use  among  themselves  ;  espec  ■ 
ally  as  they  were  so  strictly  enjoined,  to  have  theil'  sacrifices 
fc,Mo«<  SPOT,  and  toUhout  blemish.  Infinite  justice  found  Je 
Rus  Christ  to  be  without  spot  or  blemish,  and  herefore  s6a/erf 
pointed  out  and  accepted  him,  as  a  proper  sacrifice  and  atone 
ment  for  the  sin  of  the  whole  world.  Collate  with  this  nas 
'"'^»'  II*'^  y"-  ^'  27.  28.  Eph.  V.  27.  2  Pet.  iii.  14  and  e^oe' 
n,^%^^'\'''-  ^/'  IKf^^^lfhe  Oloodofu,,^^sandofgoZ 
and  the  ashes  of  a  ke,fer  sprinkling  theunclean,  saJtifieth- 
howmuch  mare  shall  the  blood  of  Christ,  who  through  tie 
eternal  Sp,r,t  offered  hiviself  wnHOVT  spot  to  God  ~e 
your  consciences  fro7n  dead  dorks  ?    The  rabbins  talk  r^ufb 

"ru  "  and  t'l  aJ't'lf'  '"''"'  ''^^  "■PP°^«  '°  be  n.V  e,L"  '  or 
Jruni,  and  that  this  is  a  representation  of  the  unorigindted 
nn.l  endless  perfections  of^God.  This  doctrine  is  ust  b^^ 
he.r  method  of  proving  it  is  not  so  satisfactory  iU/tN  s-^y 
^7',!,'  ll'e.^,-«/  letter  of  the  alphabet;  mem\  Tfm^ddtl 
and  laa  n  the  last ;  these  three  letters  make  nr>ti  cmefh 
TRUTH  because  God  is  the7rr.,f-therc  was  none  before^''. 
.ho.i     "^^ddle-none  mingles  with  him  ;  and  he  is  th<^  ^^^ 

28.  That  we  might  work  the  works  of  God  ?1  That  is  divine 
works,  or  such  as  God  can  approve  ' 

29.  This  IS  the  work  of  God,  that  ye  believe]    There  is  no 

Wehli?;"'in^hi"  ""^'^'^y*^''  '"'  '""re  acceptabli  toGoS?than  in 
Jieldingtothe  evidence  set  before  you.  and  acknovvle  1?  n" 

.«.  What  sign]    Tt  aniiuov,  what  miracle  •  so  the  word   f= 
evidently  used  2  John  ii.  11,  Zi.  and  in  many  other  place. 
rhat  we  may  see,  and  believe  thee]    That  having  ,"«  the 

The?  f'  r,  '""/  '"'""i  ""^•^  '"  he  \he  promiIeTMe^s,"h 
L,  L  •  "h-cady  seen  the  miracle  of  the  five  loaves,  and  did 
not  believe  :  and  it  was  impossible  for  them  to  see  any  thine 
more  descriptive  of  unlimited  power  and  goodness^  Even 
miracles  themse  ves,  are  lost  on  persons  whose  hearts  are  fit 
ed  on  the  perishing  things  of  the  world,  and  whose  minds  are 
fllled  with  prejudice  against  the  truth. 

dl.  Uur fathers  did  eat  manna  in  the  de>:ert]  Their  ar»u 
ment  seems  to  run  thus :  Thou  hast,  we  grant,  fed  five  ?hSu 
sand  men  with  five  loaves  and  two  small  fishes  but  what  is 
this  in  comparison  of  what  Moses  did  in  the  de.ser  who  for 
fromCn'do'^'"'"  ,V^^"  a  miihon  of  persons  with  br^d 
inXe  a?^;  K  T"  '""SJ'>^""^'  ^"<1  'hen  we  will  believe 
^  «V  ^'^^e  believed  in  Moses. 

ren.;«  fhf*  ^"**  y""  '"."'  ""*'  bread  from  heaven]  Our  Lord 

not  Moses  bj;?"r'^';"'  °if  '^^  ^"T'  ^r  Paving,  1.  Tliat  it  was 

wi  nofthe  "r^^hre^H^  h^f^^  ^^^  '"''?"«■  ^  ^hat  this  bread 
<r^  V.  Y  ■      "*  bread,  but  was  mere  y  a  tvne  of  it     ^  That 

?hat'h.te?s&er  ^'''^^'^  infinltelXreUcelfen?  ' 
and  Wh^w^s  t^iflVd  hr»'i''^  nourishment  of  which  he  spake, 
«»u  wuo  was  lypined  by  the  manna  in  the  desert. 


on  me  shall  never  thirst. 

lieve  not  ^  '"''^  ""'°  ^°"'  '^'''"  ^"^ ''''°  '^^'^^  ^^^n  nte,  afid  be. 

thaVcotlletHf  lI'""  ^f^%  ?'^''"'  "'^  '^^"  '=o'ne  to  me ;  and  -  him 
that  cometh  to  me  I  will  in  nowise  cast  out. 

'hJZKvtu'nfr''/,'T  '"'^'"'"'  "^  "^o' '«  do  mine  own  will, 
out  the  will  ol  him  that  sent  me 

■,fj}f<  'l''^'^  11"'  .''other's  will  which  hath  sent  me,  "  that  of 


provel'two  t\iim.l"TT*i  TT''^*^  """^  '""'''''^  fFom  heaven,  he 
ment  of  th«  1  f  V.T''"',^"*  ^"ctrine  was  the  true  nourish- 
ment of  the  soul,  and  that  those  who  were  to  be  nut  in  nosspR 

f-^".  2' Thafh^" '"?,■""'•"'  I"  '"'  n'-t°comPe"to"G'od  by 
laiin.     ^.   1  hdt  he  would  give   his   body  for  the  life  of  the 

Tman  "i"'  fh  ""''f  ''^-  ""^  '>'"^'hat  supyrts  Ihe  naTu,  al  lift 
tha   hi   vhU  ,1  'k';?''°"  P'i''''"'''''!  hyWs  death,  should  be 

serv'd^l:l'^,rl'?f^'lte^t^ '"'  ^°"'^  "'■  '^""^^^'-^  ^^^^^'^  •^-p- 

."  ^;  m"'"'^'  evermore  give  us  this  bread.]  Either  meaninff 
Let  the  miracle  of  the  mabna  be  renewed,  and  ccmt"nue 
I  among  us  for  ever  :"  or,  "Let  that  bread,  of  which  thou  hast 
spoken  become  our  constant  nourishment."  The  Jews  ex- 
pecte.i,  that  when  (he  Messiah  should  come,  he  would  gfve 
them  all  manner  of  delicacies,  and  among  the  resTnTan 
^h  Z'^""'  "^^^P'-^y  °i'-  From  the  followin|  extract  we  may 
see  where  Mohammed  got  his  Paradise.  "  Many  affirm  savs 
Rab.  Mayemon,  that  the  hope  of  Israel  is  this,  th^TtTeMes 
s.ah  shal  come  and  raise  the  dead  ;  and  they  shall  be  ^aUitred 
together  in  the  garden  of  Eden,  and  shall  eat  and  ddnk  and 

.haT/L''?.Th,?  ,r/"  Vr  ''"^'■°'  ""^  ''"''^-  There  the  houses 
snail  be  all  builded  with  precious  stones-  the  bed-s  sh-,11  ha 
made  of  silk  and  the  rivers  shall  flow  with  wh'e  and  siicy 
oil.  He  made  manna  to  descend  for  them,  in  which  was  alJ 
manner  of  tastes;  and  every  Israelite  found  in  iL  what  Ws 
palate  ^vas  chiefly  pleased  with.  If  he  desired  fat  ^  i t  he 
Th  ,h  ^',-h  "'*'  ^?""^  ™'''"  'asted  bread,  tl  e  olS  man /,oniv 
and  the  chi Idren  oil.  So  shall  it  be  in  the  trorldtmeVe 
the  days  of  the  Messiah.)  He  shall  give  Israel  peace  and  thev 
shall  sit  down  in  the  garden  of  Eden,  and  all  latTons  shal  be^ 
hold  their  condition  ;  as  t  s  said,  Mi/  servant •<  X,ll^^ih\ 
ye  shall  be  hungry,  &c.  Isa.  Ixv.    3.''    SeeT/ghf/oo         '     "' 

35.  lam  the  bread  of  life]    That  is,  the  bread  which  gives 
life,  and  preserves  from  death.  wnion  gives 

He  that  cometh  to  me]  The  person  who  receives  mv  dor- 
trine,  and  believes  in  me  as  the  great  atoning  sacdLe^h^n 
be  perfect  y  satisfied,  and  never  more  fee  misery  of  S 
All  the  guilt  of  his  sins  shall  be  blotted  oht  and  his  soul  si  all 
be  purified  unto  God  ;  and  being  enabled  to  1"m  with  a 
his  God  '    '  "''        ^''  «"Pre'"ely,  and  finally  happy,  1„ 

•   ^^-  .."^u,'^"'  ""^  Father  giveth  me]    The  neuter  sender  rnv 

IS  probably  used  here  for  the  masculine  nas  ' 

Shall  come  to  me]    All  that  are  drau-n  by  the  Father   ver 

I  tefifi^  ?i  ''<^  ^r^*' ".f.^-'.  5-y  arrth^=°i/irefof  ^d: 

those  who  did  not  yield  to  these  drawings  werelosfT^fiJ 
Spirit  still  continued  to  work  and  to  al  m|%  rt The  p eonle  be 
ing  unc.rcumcised  both  in  heart  and  ears,  'thev  a  way"  reshi 

??  iT.l^'^l^U^^  '^"""  '■"'^^■^  '^'"^'  ^»  did  they f  Acts  vi" 
51.  And  though  Christ  Would  have  gathered  them  toeether" 
as  a  hen  would  her  chickens  under  her  wings,  yVuheXoufd 
r\{  f  r  'J''."'''''  °"  '^='"-  ■'^*'"-  37.  Those  who  come  at  the 
call  of  God,  he  is  represented  here  as  ^nn-n? /o  c"ws/  be 
cause  It  IS  through  his  blood  alone  that  they  can  be  saved 
men',  ^„'"'  '  P',"^'  '^?n^*"'^es  of  sin,  righteousness,  and  j,  d- 
.?f  Ilii  'h'^se  who  acknow^ledge  their  iniquity,  and  their  need 

?a,nb  0/ rn'd^'  T^f  1°  ^^''''^''  '•  "•■  P""'^  °"t  ""t"  'hem  the 
lord  ml  ;-  "^t""  """/^  ''^'ay  the  sin  of  the  world.  Our 
thel  .  '^  ^T  a's"  refer  to  the  caW«g- of  the  Gentiles;  for 
to  rh'H^f?'""*^',"n  '"^  "'^  '"'"•='«"'  promise,  Psal.  ii.  were  givei^ 
.,^n  V  V-"^  "'^^y-  °"  'he  preaching  of  the  Gospel,  gladiv 
A^dt^s  "■  ^'^  ^"P''  P™"*"'  "*"  '^"^  ">  'he  kct'slfZ 
enfnha/irlf  ''°  ''"^  Tl  ""r'^  7'"^  ^^°''''^  are  exceedingly. 
?AlKn  Rih?:  /'  ""y  rendered  by  Matthew  of  Erberg,  in  his 
of  the  ho,«e~  o"°K\''"'"''i°,™-^"''"'  ''^'''  >'"t  chase  him  out 
son  n  Jppn  A-  P'""  '"''^r'^  ^°''''  alh'des  to  the  case  of  a  per- 
house  in  nrfw7''  ^l'^  P^T'^^  ^^'ho  Comes  to  a  nobleman's 
iwn«;  ?  /"  '°  set  relief:  the  person  appears;  and  the 
?rj?.  ■  ^"^  •'^'■'"".  ""'^a""S   the  noor  man  with  asperity    wel 

Jesus  '  NeveTH-rh'''"'''-^'  "".^  ^"Pl"""«  ^'^^  ^^="^'^-  ««  does 
„^L.?'  K>  "^  did  he  reject  the  suit  of  a  penitent,  however 
A« ,«  "1-  '"'  ''■■""r  ?°'eht  have  been.  H^c  is  come  tTHie 
house  of  mercy;  he  is  lying  at  the  thi-eshold :  the  servant! ■ 


No  man  can  come  to  Christ, 


ST.  JOHN. 


except  the  Father  draw  him. 


40  And  this  is  the  will  of  him  that  sent  me,  "that  every  one 
which  seeth  the  Son,  and  believeth  on  him,  may  have  ever- 
lasting life  :  and  I  will  raise  him  up  at  the  last  day. 

41  Tlie  .Tews  then  murmured  at  him,  because  he  said,  1  am 
the  bread  which  came  down  from  heaven. 

42  And  they  said, "  Is  not  this  Jesus,  the  son  of  Joseph,  whose 
father  and  mother  we  know  "i  how  is  it  then  that  he  saith,  I 
came  down  from  heaven  1 

43  Jesus  therefore  answered  and  said  unto  them,  Murmur- 
not  among  yourselves. 

44  d  No  man  can  come  to  me,  except  the  Father  which  hath 
sent  me  draw  him :  and  I  will  raise  him  up  at  the  last  day. 

45  '  It  is  written  in  the  prophets.  And  they  shall  be  all  taught 
of  God.  f  Every  man  therefore  that  hath  heard,  and  liath  learn- 
ed of  the  Father,  cometh  unto  me. 

b  Ver  tr?,  47,  5*;  Ch;  3.  lS,16.&f.  14.— c  Matt.  13  55.  Mark  6.3.  Luke4.a2.— 
i  Cmu.  1.  4.  Ver,65.-e  Isa.  64.13.  Jcr.  31.34.  Mic.CS.  Heb.S.lO.fc  10.  16.— f  Ver. 
3r.-e  Ch.  1.  IS.  &  5.  37. 


bid  him  come  in — he  obeys,  and  stands  trembling,  waiting 
jbr  the  appearing  of  the  Master ;  doubtful  whether  lie  is  to  be 
received  or  rejected  :  the  Master  appears,  arid  not  only  grants 
his  suit,  but  receives  him  into  the  number  of  his  family :  he 
alleges  hi,s  unfitness,  his  unworthiness,  his  guilt,  his  crimes, 
his  ingratitude  :  no  matter,  all  shall  be  blotted  out  tlirough  the 
blood  of  tlie  Lamb,  and  he  be  put  among  the  children ;  and  on 
7ione  of  these  accounts  shall  he  be  put  out  of  the  house.  The 
Gentiles  shall  be  as  welcome  as  the  Jews  ;  and  the  invitation 
to  them,  be  as  free,  as  full,  and  as  hearty  :  they  shall  become 
his  adopted  children,  and  never  be  cast  out,  as  the  Jews  have 
been.  O  thou  God  of  love !  how  able  and  willing  art  thou,  to 
save  the  vilest  of  the  vile,  who  come  unto  thee !  Thou  art 
not  the  God  of  the  Jews  only :  thou  art  also  the  God  of  the 
Gentiles  ;  Rejoice,  therefore,  ye  Gentiles,  with  his  people. 

38.  Not  to  do  mine  own  will]  I  am  come,  not  to  act  according 
to  human  motives,  passions,  or  prejudices  ;  but  according  to 
inftnite  wisdom,  goodness,  and  mercy.  Jewish  passions  and 
prejudices  would  reject  publicans  and  sinners  as  those  alluded 
to,  and  shut  the  gate  of  heaven  against  the  Gentiles  ;  but  God's 
mercy  receives  them,  and  I  am  come  to  manifest  that  mercy 
to  men. 

39.  /  should  lose  nothing]  It  is  the  will  of  God,  that  every 
soul  who  believes  should  continue  in  the  faith,  and  have  a  re- 
surrection unto  life  eternal.  But  he  wills  this  continuance  in 
salvation,  without  purposing  to  fiyrce  the  pei'sons  so  to  con- 
tinue. God  may  will  a  thing  to  be,  without  -willing  that  it 
sluill  be.  Judas  was  given  to  Christ  by  the  Father,  chap.  xvii. 
12.  The  Father  willed  that  this  Judas  should  continue  in  the 
faith,  and  have  a  resurrection  unto  life  uternal .  but  Judas 
sinned  and  perished.  Now  it  is  evident,  that  God  willed  that 
Judas  might  be  saved,  without  willing  that  he  must  be  saved 
infallibly  and  unconditionally.  When  a  man  is  a  worker  to- 
gether with  the  grace  of  God,  he  is  saved  :  when  he  receives 
that  grace  of  God  in  vain,  he  is  lost;  not  through  a  lack  of 
icill  or  mercy  in  God,  but  through  lack  of  his  co-operation 
with  divine  grace.  God  saves  no  man  as  a  stock  or  a  stone, 
but  as  a  reasonable  being  and  free  agent.  "That  which  thou 
hast  heard,  thou  mayest  hold  fast,  and  persevere  in  it,  if  thou 
wilt ;"  says  St.  Augustin.  In  eo  quod  audieras,  et  tenueras, 
perseverures,  si  vellcs.  De  Correct,  et  Grat.  c.  7.  See  Cal- 
mct. 

Raise  it  up  again  at  the  last  day.]  The  Jews  believed  that 
tlie  wicked  should  have  no  resurrection  ;  and  that  the  principle 
that  led  to  the  resurrection  of  the  body  in  the  righteous, 
was  the  indwelling  Spirit  of  God.  This  is  positively  asserted 
ill  the  Shir  Hashirim  Rabba.     See  Schoettgcn. 

40.  This  is  the  wilt  of  him  that  sent  me]  Lest  they  should 
take  a  wrong  meaning  out  of  his  words,  as  many  liave  done 
since,  he  tells  them,  that  far  from  any  person  being  excluded 
from  his  mercy,  it  was  the  will  of  God,  that  every  one  who 
saw  him,  might  believe  and  be  saved.  The  power,  without 
which  they  could  not  believe,  he  freely  gave  them  ;  but  tlie 
use  of  that  power  was  their  own.  God  gives  the  grace  of  re- 
pentance and  faith  to  every  man  ;  but  he  neither  repents  nor 
believes  for  any  man.  Each  must  repent  for  his  own  sins,  and 
believe  in  the  Lord  Jesus,  through  the  grace  given,  or  pei  ish. 

41.  77*6  Jews  then  murmured]  Because  the  whole  of  his 
discourse  went  to  prove,  that  he  was  infinitely  greater  than 
Moses  ;  and  that  he  alone  could  give  present  peace  and  eter- 
nal glory  to  men. 

44.  Except  the  Father — draw  him]  But  how  is  a  man  drawn  7 
fit.  Augustin  answers  from  the  poet,  Trafdt  sua  quemrjue 
•voluptas;  a  man  is  attracted  bv  tliat  which  he  delights  in. 
Show  green  herbage  to  a  sheep,  he  is  drawn  by  it :  ^how  nuts 
to  a  child,  and  he  is  drawn  by  them.  They  run  wherever  the 
person  runs,  ^»ho  shows  these  things  :  they  run  after  him,  but 
they  are  not  forced  to  follow:  they  run,  througli  the  desire 
they  feel  to  get  the  things  they  delight  in.  So  God  draws 
man  :  he  shows  him  his  wants,  he  shows  the  Saviour  whom 
he  has  provided  for  him :  the  man  feels  himself  a  lost  sinner, 
and  through  the  desire  which  he  feels  to  escape  hell  and  get 
to  heaven,  he  comes  unto  Christ,  that  he  may  be  justified  by 
his  blood.  Unless  God  thus  draw,  no  man  will  ever  come  to 
Christ ;  because  none  could,  without  this  drawing,  ever  feel 
the  need  of  a  Saviour.  See  August.  Tract.  26.  iw  Joan  and 
Calnet. 

Oraxcing  or  alluring,  not  dragging,  is  here  to  be  under- 
•looa.       He,"  say  the  rabbins,  "  who  desires  to  cleave  to  the 
^376 


46  s  Not  that  any  man  hath  seen  the  Father,  l>  save  he  which 
is  of  God,  he  hath  seen  the  Father, 

47  Verily,  verily,  1  say  unto  yon,  » He  that  believeth  on  me 
hath  everlasting  life. 

48  k  I  am  that  bread  of  life. 

49 1  Your  fathers  did  eat  manna  in  the  wilderness,  and  are  dead. 

50  ""  This  is  the  bread  which  cometh  down  from  heaven,  that 
a  man  may  eat  thereof,  and  not  die. 

51  1  am  the  living  bread  "  which  came  down  from  heaven  :  if 
any  man  eat  of  this  bread,  he  shall  live  for  ever :  and  "  the 
bread  that  1  will  give  is  my  flesh,  wliich  I  will  give  for  the 
life  of  the  world. 

52  The  Jews  therefore  ^  strove  among  themselves,  saying, 
'  IIow  can  this  man  give  us  his  flesh  to  eat  1 

53  Then  Jesus  said  unto  them,  Verily,  verily,  I  say  unto  you, 

hMatl.ll.ir?.  LukElO.iH.  Ch.  l.lSfc  7.'M  &  8. 19.— i  Th.  3.16,  18,  36.  Ver  40.— 
k  Ver.  :i3,:!6  -1  Ver.  31.— m  Ver.51.&3.— n  Ch.3.13.— o  Heb.  10.  5,  in.-i,  rl,.7.4:i  4> 
9.16.&  10.19.— qCh, 3.9. 


holy  and  blessed  God,  God  lays  hold  of  him,  and  will  not  cast 
him  off."  Synops.  Sohar.  p.  87.  The  best  Gi-eek  writers  use 
the  verb  in  the  same  sense  of  alluring,  inciting,  &c. 

45.  //  is  icritten  in  the  pro-phets]    Isa.  liv.  13.  Jer.  xxxi.  34. 
They  shall  be  all  taught  oj  God]    This  explains  the  pj'ece- 

ding  verse.  God  teaches  a  man  to  know  himself,  tliat,  find- 
ing his  need  of  salvation,  he  may  flee  to  lay  hold  on  the  hope 
which  his  heavenly  Father  has  set  belore  him  in  the  Gospel. 
God  draws  men  by  his  love,  and  by  showing  them  what  his 
love  has  done  for  them.  Fear  repels,  but  love  attracts.  He 
who  is  ever  preaching  the  terrors  of  the  law,  and  representing 
God  as  a  vindictive  judge,  will  never  bring  sinners  to  him. 
They  are  afraid  of  this  terrible  God  :  but  they  love  him,  ichn 
so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  iii  him,  might  not  perish,  but  have  ever- 
lasting life. 

46.  Not  that  any  vian  hath  see}i  the  Father]  He  does  nf>t 
teach  men  by  appearing  personally  before  them,  or  by  any 
other  outward  voice,  than  that  of  his  word  and  messengers  : 
hut  he  teaches  by  his  Spirit.  This  teaching  from  GC;d  implies, 
1.  That  they  shall  have  proper  instruction.  2.  That  tliey 
shall  comprehend  it :  for  when  God  teaches,  there  is  no  d>- 
lay  in  learning.  And,  3.  That  this  teaching  should  be  by  the 
i-nfluence  of  the  Holy  Ghost  upon  their  minds. 

He  wliich  is  of  God]  That  is,  Christ  alone  :  neither  Mose.=', 
nor  any  of  the  piopliels,  had  ever  seen  God  :  Jesus,  who  lay  iti 
the  bosom  of  the  I'ather,  he  saw  and  revealed  him,  chap.  i.  l.S. 

47.  Hath  everlasting  life.]  He  is  entitled  to  this,  on  his  be- 
lieving me  to  be  the  Messiah,  and  trusting  in  me  alone  for  sal- 
vation. Our  blessed  Lord  recapitulates  here,  what  he  liail 
said  in  the  preceding  discourse.  The  person  who  is  saved  i.'i, 
1.  Drawnby  the  Father:  2.  Hears  his  instructions :  3.  Accepi.s 
the  salvation  offered  :  4.  Is  given  to  Christ  Jesus,  that  he  may 
be  justified  liy  faith:  5.  Is  nourished  by  the  bread  of  life: 
6.  Perseveres  in  the  faith:  7.  Is  not  lost,  but  is  raised  up  at 
the  List  day  :  and,  8.  Is  made  a  partaker  of  eleriuil  life. 

48.  I  a?n  that  bread  if  life.]_  I  alone  afford,  by  my  dortrine 
and  Spirit,  that  nourishmeiU  by  which  the  soul  is  saved  unto 
life  eternal. 

49.  Your  fathers  did  eat  manna — and  arc  dead.]  That 
bread  neither  preserved  their  bodies  alive,  nor  entitled  them 
to  life  eternal  :  but  those  who  receive  my  salvation,  shall  not 
only  be  raised  again  in  tlie  last  day,  but  shall  inherit  eternil 
life.  It  was  an  opinion  of  the  Jews  themselves,  that  their  fu- 
tliers  wlic  perished  in  the  wilderness,  should  never  have  a  re- 
surrection. Our  lyord  takes  them  on  their  own  ground  :  Ye 
acknowledge  that  your  fathers  who  fell  in  the  wilderness, 
shall  never  have  a  resurrection  ;  and  yet  they  ate  of  the  man- 
na :  therefore  that  martna  is  not  the  bread  that  preseives  to 
everlasting  life,  according  even  to  your  own  concession. 

50.  This  is  Ifle  bread,  &c.]  I  am  come  for  this  very  piu-pose, 
that  men  may  believe  in  me,  and  have  eternal  life. 

51.  Is  my  flesh,  ichich  I  will  give,  &c.]  Our  Lord  explains 
his  meaning  more  fully  in  these  words,  than  he  liad  done  be- 
fore. Having  spoken  so  much  of  the  bread  wliich_/eca!.?  and 
nourishes  the  soul,  and  preserves  from  death  ;  the  attention 
of  his  hearers  was  fixed  upon  his  words,  wliich  to  them  ap- 
peared inexplicable  :  and  they  desired  to  know  what  their 
meaning  was.     He  then  told  thein,  that  the  bread  meant  his 

flesh(h\s  life,)  which  he  was  about  to  give  up,  to  save  the  life 
of  the  world.  Hei-e  our  Lord  plainly  declares,  that  his  death 
wn&to  he  a  vicarious  sacrifice  and  atonement  for  the  sin  ot 
the  world  :  and  that,  as  no  human  life  could  be  preserved, 
unless  there  was  bread  (proper  nourishment)  received  ;  so 
no  soul  could  be  saved,  but  by  the  merit  of  his  death.  Head- 
er, remember  tliis  :  it  is  one  of  the  weightiest,  and  one  of  tho 
tniest  and  most  important  sayings  in  the  book  of  God. 

52.  Horn  can  this  man  give  us  his  Jlesh  to  eat  ?]  Our  Lord 
removes  this  difficulty,  and  answers  the  question,  in  ver.  63. 

53.  E.xcept  ye  eat  the  Jiesh  of  the  Son  of  man]  Unless  ye 
be  made  partakers  of  the  blessings  about  to  be  purchased  by 
my  blood,  passion,  and  violent  death,  ye  cannot  be  saved.  As 
a  man  must  eat  bread  and  flesh,  in  order  to  be  nourished  by 
them,  so  a  man  must  receive  the  grace  and  Spirit  of  Christ, 
in  order  to  his  salvation.  As  food  in  a  rich  man's  store  does 
not  nourish  the  poor  man  that  needs  it,  unless  it  be  given  him, 
and  he  receives  it  into  his  stomach  :  so  the  whole  fountain  of 
mercy  existing  in  the  bosom  of  God,  and  uncommunicateH, 
does  not  save  a  soul :  he  who  is  saved  by  it,  must  bo  made  a 


Chnst  teaehes  the  spiritual  nveaning 


CHAPTER  VI. 


of  the  preceding  discourse. 


Except '  ye  eat  tlie  flesh  of  the  Son  of  mmi,  and  drink  his  blood, 
ye  have  no  life  in  you. 

54  •  VVhoso  eateth  my  flesh,  and  drinkcth  my  blood,  luith 
eternal  life ;  and  I  will  raise  him  up  at  the  l.xst  day. 

55  For  my  flesh  is  meal  indeed,  and  my  blood  is  drink  indeed. 

56  He  that  eateth  my  flesh,  and  drinkcth  my  blood, '  dwelleth 
in  me,  and  I  in  him. 

57  As  the  living  Father  hath  sent  me,  and  I  live  by  the  Fa- 
ther :  so  he  that  eateth  me,  even  he  sliall  live  by  mi;. 

58  "  This  is  that  bread  which  came  down  from  heaven :  not 
as  your  fathers  did  eat  mauna,  and  are  dead  :  he  that  eateth  of 
this  bread  shall  live  for  ever. 

59  These  things  said  he  in  the  synagogue,  as  he  taught  in 
Capernaum. 

60  i;  >•  Many  therefore  of  his  disciples,  when  tlicy  had  heard 
this,  said,  This  is  a  hard  saying ;  who  can  hear  it? 

ei.VVlien  Jesus  knew  in  himself  that  his  disciples  murmured 
at  it,  he  said  imto  them.  Doth  this  offend  youl 

62  "f  IVIiat  and  if  ye  shall  see  the  Son  of  man  ascend  up  where 
he  was  before  1 

r  Miul  K.  X,  29.-9  V«rs«  57,  40, 63.  Chap.  4  14.— 1 1  John  3,  24  &  4.  ir-,  IC— 
u  Verso  43,  SO,  ol.— v  Vcrae  66.  Malt.  11.6.— w  Chap  3.  13.  Murk  IG.  19.  Ads  I. 
9.     BvK.  4.  8. 


partaker  of  it  Our  Lord's  meaning  appears  to  be,  that  un- 
less tliey  were  made  partakers  of  the  grace  of  that  atonement 
whicli  lie  was  about  to  make  by  his  death,  they  could  not  pos- 
fiibly  be  saved.  Bishop  Pearce  justly  observes,  that  the  idea 
of  eating  and  drinking  are  here  borrowed  to  express  parta- 
king of,  and  sharing  in.  Thus  spiritual  happiness  on  earth, 
and  even  in  heaven,  is  expressed  by  eating  and  drinking  ; 
instances  of  which  may  be  seen.  Matt.  viii.  U.  xxvi.  29.  Luke 
-viv.  l.'j.  xxii.  3(1.  and  Rev.  ii.  17.  Those  who  were  made  par- 
takers of  the  Holy  Spirit,  are  said  by  f>t.  Paul,  1  Cor.  xii.  13. 
to  be  miule  to  drink  into  (or  oj)  one  spirit.  This,  indeed,  was 
a  very  common  mode  of  expression  among  the  Jews. 

W.  Hath  eternal  life]  This  can  never  be  understood  of  the 
sacrament  of  the  Lord's  supper.  1.  Because  this  was  not  in- 
stituted till  a  year  after ;  at  the  la.st  pa.ss-over.  2.  It  cannot 
be  said  that  llinse  who  do  not  receive  that  sacrament  must  pc- 
lisVi  everlastingly.  3.  Nor  can  it  be  supposed  that  all  those 
who  do  receive  it  are  neces.sarily  and  eternally  saved.  On  the 
contrary,  St.  Paul  intimates  that  many  who  received  it  at  Co- 
rinth perished,  because  they  received  it  unworthily,  not  dis- 
cerning the  Lord's  body  ;  not  distinguishing  between  it  and  a 
common  meal ;  and  not  properly  considering  that  sacrifice 
for  sin,  of  which  the  sacrament  of  the  Lord's  supper  was  a 
type  :  See  1  Cor.  xi.  30. 

55.  My  flesh  is  meat  indeed,  and  my  blood  is  drink  indeed] 
Or  rather,  my  flesh  is  the  true  meat,  &c.  In  both  clauses  of 
this  verse,  instead  of  aXnObi;,  the  adverb,  I  read  aXnOr/g,  the 
adjectire,  agreeing  with  (ipoxrii.  This  reading  is  supported 
by  Bf 'KLT.  and  twenty.one  others  :  both  the  Arabic,  Coptic, 
Sahidic,  Armenian,  two  copies  of  the  Itala,  Clement,  Ori- 
gen,  Cyril,  Chrysostom,  and  Damnscenus.  Our  Lord  terms 
liisflesl),the  true  meat,  and  his  blood  Ihe  true  drink  ;  because 
those  who  received  the  grace  merited  by  his  death,  would  be 
really  nourished  and  supported  thereby  unto  eternal  life.  lie 
calls  hiinsidf  the  true  vine,  ch.  xv.  1.  in  exactly  the  same 
sense  in  which  he  calls  himself  the  true  bread  :  ver.  32.  and 
the  true  meat  and  drink  in  this  verse. 

56.  Dwelleth  in  me,  and  I  in  him.]  Of  all  connexions  and 
unions,  none  is  so  intimate  and  complete  as  that  which  is  ef- 
fected liy  the  digestion  of  aliments  ;  because  they  are  changed 
into  Ihe  very  substance  of  him  who  eats  them  ;  and  this  our 
Lord  makes  the  model  of  that  union  which  subsists  between 
himself  and  genuine  believers.  He  lives  in  them  and  they  in 
liim  ;  for  they  are  made  partakers  of  the  divine  nature  :  2 
Pet.  i.  4.  To  this  verse  the  following  addition  is  made  in  tiie 
Codex  Bezce,  three  copies  of  the  Itala,  and  Victorinus.  After 
these  words,  dwelleth  in  me,  and  I  in  him  :  they  add,  as  the 
Father  in  me,  and  I  in  the  Father.  Verily,  verily,  I  say  un- 
to you,  that  unless  ye  receive  the  body  of  the  Son  of  man,  as 
the  bread  of  life,  ye  hare  not  life  in  him.  This  is  a  very  re- 
markable addition,  and  is  between  thirteen  and  fourteen  hun- 
dred years  old. 

57.  So  he  that  eateth  me,  even  he  shall  live  by  me.]  From 
which  we  learn  that  the  union  between  Christ  and  his  follow- 
ers shall  be  similar  to  that  which  sutisists  between  God  and 
Christ. 

59.  In  the  synagogue — in  Capernaum.]  From  ver.  26.  to 
this  verse,  the  evangelist  gives  us  the  discourse  which  our 
Ixird  preached  in  the  synagogue  ;  in  which  he  was  r^^poatedly 
interrupted  by  the  Jews ;  but  this  gave  him  the  fuller  oppor- 
tunity to  proclaim  the  whole  truth  relative  to  his  passion  and 
death  ;  to  edify  the  disciples,  and  confute  these  gainsayers. 

60.  Many  therefore  of  his  disciples]  So  it  appears  that  he 
had  Many  more  than  the  twelve,  who  constantly  accompanied 
him. 

T%i$  is  a  hard  saying  ;  who  can  hear  itl]  Who  can  di- 
gest such  doctrine  as  this  1  It  is  intolerable — it  is  impractica- 
ble.  There  is  a  similar  saying  in  Euripides,  to  the  cKtipo;  Xo- 
}oj  of  the  evangelist  Iloreaa  OeXcts  aoi  naXaKa  ipcvfic  Xeyio, 
V  aKXrin'  aXtiOr),  tf>pa>t  ;  Tell  me  whether  thou  wouldsl  that  I 
should  .tpeak  unto  thee  a  soft  lie,  or  the  harsh  trvtii  1  The 
wicked  word  of  a  lying  world,  is  in  general  better  received 
than  the  holy  word  of  the  God  of  truth ! 

61.  Jesus  knew  in  himself]   By  giving  them  this  proof  that 


6C  ^  It  is  the  Spirit  tliat  quickeneth ;  the  flesh  profiteth  no. 
thing;  the  words  that  1  speak  unto  you,  they  are  spirit,  anil 
they  are  life. 

64  But  ^  there  are  some  of  you  that  believe  not.  For  ^  Jesufl 
knew  from  the  beginning  who  they  were  that  believed  not,  and 
who  should  betray  him. 

65  And  he  said.  Therefore  *  said  I  unto  you  that  no  man 
can  come  unto  mc  except  it  were  given  unto  him  of  my 
Father. 

66  ii  b  From  that  tivie  many  of  his  disciples  went  back,  and 
walked  no  more  with  him. 

67  Then  said  Jesus  unto  tlie  twdve.  Will  yc  also  go  away  7 

68  Then  Simon  Peter  answered  him.  Lord,  to  whom  shall  we 
go?  thou  hast '  the  words  of  eternal  life. 

69  d  And  we  believe  and  are  sure  that  thou  art  that  Christ,  the 
Son  of  the  living  Cjod. 

70  Jesus  answered  them, '  Have  not  I  chosen  you  twelve, 
<  and  one  of  you  is  a  devil  1 

71  He  spake  of  Judas  Iscariot  the  son  of  Simon  :  for  he  it  waa 
that  should  betray  him^  being  one  of  the  twelve. 

I  2  Cot.  3.  6.— y  Vcrae  X.—z  Chtip.  S.2l>,  86.  &  13.  11.— a  Verse  44,  45.-b  Tern 
Ol.-c  Acts  5.  SO.-d  Mmi  16.  16.  Murk  8.  29.  Luke  9.  30.  Ch«p.l.49fc  11.27.— 
e  Lukce.l3.— f  Chap.13.2?. 


he  knew  their  hearts,  he  also  proved  that  he  was  God  ;  that 
he  could  not  be  deceived  himself,  and  that  it  was  impossible 
for  him  to  deceive  any  :  consequently  that  the  doctrine  he 
taught  them  must  be  the  truth  of  God. 

62.  If  ye  shall  see  the  Son  of  man  ascend]  Ye  need  not  ba 
stumbled  at  what  I  i?ay  concerning  eating  my  flesh  and  drink- 
ing my  blood,  for  ye  shall  soon  have  the  fullest  proof  that  this 
is  figurijivety  spoken,  for  I  shall  ascend  with  the  same  body 
with  which  i  shall  arise  from  Ihe  dead  ;  therefore  my  flesh 
and  blood,  far  from  being  eaten  by  men,  shall  not  even  be 
found  among  them. 

63.  It  is  the  spirit  that  quicketteth]  It  i^  the  spiritual  sense 
only  of  my  words  that  is  to  be  attended  to,  and  through  which 
life  is  to  be  attained  :  2  Cor.  iii.  6.  Such  only  as  eat  and  driitk 
what  I  have  mentioned  in  a  spiritual  sense,  are  to  expect  eter- 
nal life. 

1'hefle.th  profiteth  nothiiig]  If  ye  could  even  eat  my  flesh 
and  drink  my  blood,  this  would  not  avail  for  your  salvation. 
These  words  contain  a  caution  that  the  hearers  should  not  un- 
derstand his  words  in  the  strict  literal  sense,  as  if  his  body 
were  really  bread  ;  and  eis  if  his  flesh  and  blood  were  really 
to  be  eaten  and  drank. 

The  words  that  I  speak]  Or,  I  have  spoken.  Instead  of  Xa- 
X(o,  I  speak,  I  read  XeXaXr/Ka,  I  have  spoken,  on  the  authority 
of  BCUKLT.  thirteen  others  ;  the  Syriac,  all  the  Arabic,  all 
the  Persic,  Coptic,  jEtkiopic,  Gothic,  Slavonic,  Vulgate,  all 
tlie  Itala  ;  Origen,  Eusebius,  Athanasius,  Basil,  Cyril, 
Chrysostom,  Tertullian,  Ambrosius,  Augustin,  Gaudcntiua, 
and  Vigilius  Taps.  This  is  an  important  reading,  and  plainly 
shows  that  our  Lord's  words  here  do  not  refer  to  any  neu< 
point  of  doctrine  which  he  was  then  inculcating,  but  to  what 
he  had  spoken  concerning  his  being  the  living  bread,  and  con- 
cerning the  eating  of  his  fl^sh,  and  drinking  of  his  blood,  in 
the  preceding  verses. 

Are  spirit,  and  they  are  life.]  As  my  words  are  to  be  spi- 
ritually understood,  so  the  life  they  promise  is  of  a  spiritual 
nature.     See  Bp.  Pearce. 

64.  Put  there  are  some  of  you  that  believe  not]  This  is  ad- 
dressed to  Judas,  and  to  those  disciples  who  left  him  :  ver.  66. 

And  who  should  betray  him.]  Or,  who  would  deliver  him 
up.  Because  he  knew  all  things ;  he  knew  from  the  flrst, 
from  Judas's  call  to  the  apostleship,  and  from  eternity,  (if  the 
reader  pleEises,)  who  it  was  who  would  (not  should)  deliver  him 
up  into  the  hands  of  the  Jews.  Should,  in  the  apprehension 
of  most,  implies  Jiecessity  and  compulsion  ;  would,  implies 
that  he  was  under  the  influence  of  his  own  free  will,  without 
necessity  or  constraint.  The  former  takes  away  his  guilt  ; 
for  what  a  man  is  irresistibly  compelled  to  do  by  the  supreme 
authority  of  God,  he  cannot  avoid  ;  and  therefore  to  him  no 
blame  can  attach  :  but  Judas  having  acted  through  his  own 
free  will,  abusing  his  power,  and  the  grace  he  had  received, 
he  was  guilty  of  the  murder  of  an  innocent  man,  and  deserv- 
ed the  perdition  to  which  he  went 

65.  Therefore,  said  I  unto  you]  Ver.  44.  see  the  note  there. 
Except  it  were  given  unto  him]    None  can  cowe  hi  flrst, 

unless  he  be  drawn  by  the  Father  ;  and  none  can  continue, 
unless  he  continue  under  these  sacred  influences,  which  God 
gives  only  to  those  who  do  not  receive  his  flrst  graces  in  vain. 
St.  Augus'tin  himself  grants,  that  it  was  the  sole  fault  of  these 
discipfes  that  they  did  not  believe,  and  be  saved.  Quare 
non  poTERDNT  credere,  si  a  me  qutrratur,  ato  respnndeo, 
quia  NOI.EBANT.  If  I  be  asked  why  these  could  not  believe,  I 
immediately  aiiswer,  because  they  would  not.  Aug.  Tract. 
53.  in  Joan. 

66.  Many  of  his  disciples  went  back]  They  no  longer  asso- 
ciated with  him  ;  nor  professed  to  acknowledge  him  as  the 
Messiah.  None  of  these  were  of  the  twelve.  Christ  had  many 
others  who  generally  attended  his  ministry,  and  acknowledged 
him  for  the  Messiah. 

67.  Will  ye  also  go  away  7]  Or,  do  re  aUo  desire,  &c.  These 
words  are  very  emphatical.  Will  vou  abandon  me?  yo»/, 
whom  I  have  distinguished  with  innumerable  marks  of  my 
aflection— you,  whom  I  have  chosen  out  of  the  world  to  be  my 
companions— you,  to  whom  I  have  revealed  the  secrets  of  the 

277 


Jesus  edntinues  in  Galilee 


ST.  JOHN. 


an  dccount  of  the  Jetis. 


eternal  world— yow,  who  have  been  witnesses  of  all  my  mira- 
cles—yow,  whom  I  intend  to  seat  with  me  on  my  throne  in 
glory  ;  will  Ton  go  away  1  Reader,  in  what  state  art  thou  I 
Hast  thou  gone  back  from  Christ,  or  art  thou  going  back.  1 
Wilt  thou  go  1  Thou,  whom  he  has  redeemed  by  his  blood— 
thou,  whom  he  has  upheld  by  his  power,  and  fed  by  his  pro- 
vidence—Mot/, into  whose  wounded  soul  he  has  poured  the 
balm  of  pardoning  mercy— thou,  whom  he  has  adopted  into 
the  heavenly  family — thou,  whom  he  has  comforted  in  so 
many  tribulations  and  adversities — thou,  whose  multiplied  of- 
fences he  has  freely  and  fully  pardoned  ;  wilt  thou  go  away  7 

68.  Simon  Peter  answered]  With  his  usual  zeal  and  readi- 
ness, speaking  in  behalf  of  the  whole,  to  whom  shall  we  go  1 
Where  shall  we  find  a  more  gracious  master — a  more  power- 
ful Redeemer — a  more  suitable  Saviour  ?  Thou  alone  hast 
the  words  of  eternal  life.  None  can  teach  the  doctrine  of  sal- 
vation but  thyself ;  and  none  can  confer  the  gift  of  eternal  life 
but  thou  alone.  Reader,  let  me  ask,  whither  art  thou  going  ■? 
Has  the  world— the  devil— the  flesh — the  words  ofeternallife  1 
Art  thou  turning  thy  back  upon  God  and  Christ  ■?  For  thy 
zealous  services,  what  has  Satan  to  give  thee  ■?  Death  !  hell ! 
and  eternal  misei^  !  O  stop !  cleave  to  Jesus  ;  he  will  give 
thee  that  happiness  which,  in  vain,  thou  seekest  in  the  plea- 
sures of  Bin. 

69.  We  believe]  On  the  authority  of  thy  word  :  andare  sure- 
have  known,  cyviaKayiCv,  by  the  evidence  of  thy  miralces,  that 
thou  art  the  Christ,  the  promised  Messiah.  Anb  pe  jely- 
paS  anb  piCon  chad  Chu  eapc  Epipc  Irobe)*  Sunu.  And 
we  belyfalh  and  witen  that  thu  eart  Crist  Codes  Son.  Anglo- 
Saxon.    How  near  is  the  mother  to  the  daughter  tongue ! 

Instead  of  Christ  the  Son  of  the  living  God,  some  excellent 
MSS.  BCDL.  and  others,  read  o  ayioi  tov  Oeov,  the  Holy  one  of 
God ;  and  this  reading  Griesbach  has  received  into  the  text, 
leaving  out  tov  ^ayvros,  the  living.  Xpiro?  and  aytoi  convey 
nearly  the  same  meaning ;  but  the  jEthiopic,  as  usual,  retains 
both.  Ton  ^(iJiTof  is  omitted  by  BCDL.  H.  the  Coptic,  Sahidic, 
Armenian,  latter  Persic,  Vulgate,  all  the  liala  but  one,  and 
by  the  Anglo-Saxon  ;  which  last,  Griesbach  has  not  noticed. 

70.  Have  not  I  chosen  you  twelve]  Have  I  not,  in  an  especial 
manner,  called  you  to  believe  in  my  name,  and  chosen  you  to 
be  my  disciples,  and  the  propagators  of  my  doctrine  'I  never- 
theless one  of  you  is  a: devil,  or  accuser,  enlisted  on  the  side  of 
Satan,  who  was  a  murderer  from  the  beginning. 

71.  He  spake  of  Judas— for  he  it  was  that  should  betray  hitn] 
OvTOi  yap  rjijieXXev  avTov  napa&i&ovai,  he  who  was  about  to  de- 
liver him  up.  By  referring  to  this  matter  so  often,  did  not  our 
blessed  Lord  intend  to  warn  Judas'?  Was  not  the  evil  fully 
exposed  to  his  view  1  and  who  dare  say  that  it  was  impossible 
for  him  to  avoid  what  lie  had  so  often  been  warned  against  ■? 
When  the  temptation  did  take  place,  and  his  heart,  in  purpose, 


had  brought  forth  the  sin,  might  he  not  have  relented,  fallen 
at  his  injured  Master's  feet,  acknowledged  his  black  offence, 
and  implored  forgiveness  1  And  surely  his  most  merciful  Lord 
would  have  freely  pardoned  him. 

1.  On  the  subject  of  the  disciples'  sailing  off  without  Christ, 
and  the  storm  that  overtook  them,  it  may  be  necessary  to  make 
a  few  observations,  chiefly  for  the  encouragement  of  the  la- 
bourers in  God's  vineyard.  It  was  the  duty  of  the  disciples  to 
depart  at  the  commandment  of  the  Lord,  though  the  storm 
was  great,  and  the  wind  contrary.  It  was  their  dnty  to  tug  at 
the  oar,  expecting  the  appearing  of  their  Lord  and  Master.  So 
it  is  the  duty  of  the  ministers  of  Christ  to  embark,  and  sail 
even  into  the  sea  of  persecution  and  temptation,  in  order  to 
save  souls.  There  may  be  darkness  for  a  time — they  must 
roiB.  Tlie  waves  may  rise  high — they  must  tow  on.  The 
wind  may  be  contrary — still  they  must  tug  at  the  oar.  Jesus 
will  appear,  lay  the  storm,  and  calm  the  sea,  and  they  shall 
have  souls  for  their  hire.  The  vessel  will  get  to  land,  and 
speedily  too.  There  are  particular  times  in  which  the  Lord 
pours  out  his  Spirit,  and  multitudes  are  quickly  convinced 
and  converted.  "  Alas,"  says  one,  "  1  see  no  fruit  of  my  la 
hour;  no  return  of  my  prayers  and  tears."  Take  courage, 
man  ;  tug  on  ;  thou  shalt  not  labour  in  vain,  nor  spend  tliy 
strengtli  for  nought.  What  he  does  thou  knoweet  not  now, 
but  thou  shalt  know  hereafter.  Great  grace,  and  great  peace 
await  thee :  take  courage,  and  tug  on  ! 

2.  When  a  man  forsakes  the  living  God,  and  gives  way  to 
avarice,  which  appears  to  have  been  the  case  with  Judas,  lie 
is  fit  for  any  tiling  in  which  Satan  may  choose  to  employ  him. 
Beware  of  the  love  of  money  !  The  cursed  lust  of  gold  induced 
a  disciple  of  Christ  to  betray  his  God  :  and  has  it  not  been  the 
ruin  of  millions  since  1  Few  people  love  money  merely  for 
its  own  sake  :  they  love  it  because  it  can  provide  them  with 
the  necessarie.s,  conveniences,  and  comforts  of  life :  those  who 
have  not  God  for  their  portion,  incessantly  long  after  these 
things,  and  therefore  are  covetous.  While  a  man  watches 
unto  prayer,  and  abides  in  the  love  of  Christ  Jesus  the  Lord, 
so  long  he  is  safe,  for  he  is  contented  with  the  lot  which  God 
has  given  him  in  life.  Reader,  art  thou  like  Judas  (in  his  best 
state)  put  in  trust  for  the  poor,  or  for  the  church  of  Christ? 
Do  not  covet :  and  take  heed  that  thou  grudge  not ;  nor  per- 
mit thy  heart  to  be  hardened  by  repeated  sights  and  tales  of 
wo.  Thou  art  but  a  steward ;  act  faithfully,  and  act  affec- 
tionately. Because  the  ointment  that  prefigured  the  death  of 
our  Lord  was  not  applied  just  as  Judas  would  have  it,  he  took 
offence,  betrayed  and  sold  his  Master ;  saw  and  wished  to  re- 
medy his  transgression  ;  despaired  and  hanged  himself  Be- 
hold the  fruit  of  covetousness  !  To  what  excesses  and  mise- 
ries the  love  of  money  may  lead,  God  alone  can  comprehend. 
If  any  man  love  the  world,  the  love  of  the  Father  is  not  in  him. 


CHAPTER  VII. 

Jesus  continues  in  Galilee,  1.  He  is  desired  to  go  to  thefeast  of  Tabernacles,  2—5.  His  answer,  6 — 9.  He  goes  up,  and 
the  Jews  seek  him  at  thefeast,  10—13.  He  leaches  in  the  temple,  14—24.  The  Jews  are  confounded  by  his  preaching,  25 
— 27.  He  continues  to  teach  ;  they  wish  to  slay  him,  28 — 30.  Many  of  the  people  believe  on  him,  31.  The  Pharisees  mur- 
mur, and  our  Lord  reasons  with  them,  32—36.  His  preaching  on  the  last  day  of  thefeast,  37—39.  TTre  people  are  great- 
ly divided  in  their  opinions  concerning  him,  40 — 44.  The  officers  who  were  sent  by  the  Pharisees  to  take  him,  return,  and 
because  they  did  not  bring  him,  their  employers  are  offended,  45 — 49.  Nicodemus  reasons  with  them,  50—53.  [A.  M.  4033. 
A.  D.  29.     An.  Olymp.  CCn.  1.] 

3  "  His  brethren  therefore  said  unto  him.  Depart  hence,  and 


AFTER  these  things  Jesus  walked  in  Galilee  :  for  he  would 
not  walk  in  Jewry,  '^  because  the  Jews  sought  to  kill  him. 
2  *>  Now  the  Jews'  feast  of  tabernacles  was  at  hand. 

aCliap.D.16,18.— bLev.  33.34. 


NOTES. — Verse  1.  After  these  things]  St.  John  passes  from 
the  preceding  discourse  of  our  Lord,  which  he  delivered  a  lit- 
tle before  the  pass-over,  chap.  vi.  4.  to  the  feast  of  Taberna- 
cles, which  happened  six  months  after,  and  thus  omits  many 
things  mentioned  by  the  other  evangelists,  which  our  blessed 
Lord  said  and  did  during  that  time.  He  had  already  gone  oyer 
Galilee  four  or  five  times ;  and  he  continued  there  because  he 
found  that  the  hatred  of  the  Jews  was  such,  that  they  would 
kill  him  if  they  could  meet  with  him  in  Judea  ;  and  liis  time 
to  suffer  was  not  yet  come. 

For  he  would  not  walk  in  Jewry]  Instead  of  this,  some  MSS., 
Versions,  and  Fathers,  read  ov  yap  cix^v  e^ovctav,  he  had  not 
authority,  or  liberty  to  walk,  &c.  Tliat  is,  he  was  no  longer 
tolerated,  and  could  not  preach  publicly  in  Judea,  but  at  the 
risk  of  his  life.  He  found  greater  scope  for  the  exercise  of 
his  important  ministry  in  Galilee  than  in  Judea,  as  the  chief 
priests,  &c.  were  continually  plotting  his  death. 

2.  Feast  of  Tabernacles]  This  feast  was  celebrated  on  the 
fifteenth  day  of  the  month  TVsn',  answering  to  the  last  half  of 
our  September,  and  the  first  half  of  October.  This  month  was 
the  seventh  of  the  ecclesiastical,  and  first  of  the  civil  year. 
The  feast  took  its  name  fiom  the  tents  which  were  erected 
about  the  temple,  in  public  places,  in  courts,  and  on  the  flat 
roofs  of  their  houses,  and  in  gardens ;  in  which  the  Jews 
dwelt  for  eight  days,  in  commemoration  of  the  forty  years  du- 
ring which  their  fathers  dwelt  In  tents  in  the  wilderness.  It 
was  one  of  the  three  solemn  annual  feasts  in  which  all  the 
males  were  obliged  by  the  law  to  appear  at  Jerusalem. 

This  feast  was  celebrated  in  the  following  manner.     All  the 

people  cut  down  branches  of  palm-trees,  willows,  and  myrtles, 

(and  tied  them  together  with  gold  and  silver  cords,  or  with 

Fibands)  which  they  carried  with  them  all  day,  took  them  into 

278 


go  into  Judea,  that  thy  disciples  also  may  see  the  works  that 
thou  doest. 

c  Malt. 12.  46.    Mark  3.31.  Acts  I.  !4. 


their  synagogues,  and  kept  them  by  them  while  at  prayers. 
On  the  other  days  of  the  feast  they  carried  them  with  them 
into  the  temple,  and  walked  round  the  altar  with  them  in  their 
hands,  singing  Hosanna  I  i.  e.  Save,  we  beseech  thee  f  the 
trumpets  sounding  on  all  sides.  To  this  feast  St.  John  seems 
to  refer.  Rev.  vii.  9,  10.  where  he  represents  the  saints  stand- 
ing before  the  throne,  with  palm  branches  i7i  their  hands, 
singing,  Salvation  to  God,  <Sic.  On  the  seventh  day  of  the 
feast,  they  went  seven  times  round  the  altar,  and  this  was 
called  Hosanna  rabba,  the  great  Hosanna.  See  the  notes  on 
Matt.  xxi.  9.  But  the  ceremony  at  which  the  Jews  testified 
most  joy,  was  that  of  pouring  out  the  water,  which  was  done 
on  the  eighth  day  of  the  feast.  A  priest  drew  some  water  out 
of  the  pool  Siloam,  in  a  golden  vessel,  and  brought  it  into  the 
temple  :  and  at  the  time  of  the  morning  sacrifice,  while  the 
members  of  the  sacrifice  were  on  the  altar,  he  went  up  and 
poured  this  water  mingled  with  wine  upon  it,  the  people  all 
the  while  singing  with  transports  of  joy,  Isa.  xii.  especially 
ver.  6.  With  joy  shall  ye  draw  water  out  of  the  ivells  of  sal- 
vation. To  this  part  of  the  ceremony,  our  Lord  appears  to 
allude  in  ver.  37.  of  this  chapter. 

During  this  feast  many  sacri^ces  were  offered.  On  the  first 
day,  besides  the  ordinary  sacrifices,  they  offered  as  a  burnt- 
offering,  thirteen  calves,  two  rams,  and  fourteen  lambs,  with 
the  offerings  of  flour  and  the  libations  of  wine,  that  were  to 
accompany  them.  They  offered  also  a  goat  for  a  sin-offering. 
On  all  the  succeeding  days  they  offered  tlie  same  sacrifices, 
only  abating  one  of  the  calves  each  day,  so  that  when  the 
seventh  day  came,  they  had  but  seven  calves  to  offer.  On  the 
eighth  day,  which  was  kept  with  greater  solemnity  than  the 
rest,  they  offered  but  one  calf,  one  ram,  and  seven  Iambs  for  a 
burnt-offering,  and  one  goat  for  a  sin-offering,  with  the  usua. 


Jesus  attends  the/east. 


CHAPTER  VII. 


1  For  there  is  no  man  that  doeth  any  tiling  in  secret,  and  he 
himself  seeketh  to  be  known  openly.  If  thou  do  these  things 
■how  tl  lysel  f  to  the  world. 

6  (For  *  neither  did  his  bretliren  believe  in  liini.) 

6  Then  Jesus  said  unto  them,  "  My  time  is  not  yet  come  •  but 
your  time  is  alway  ready. 

7  f  The  world  cannot  hate  you ;  but  me  it  hatcth,  e  because  I 
testify  of  It,  that  the  works  thereof  are  evil 

8  Go  ye  up  unto  this  feast :  I  go  not  up  yet  unto  this  feast ; 
•>  for  my  time  is  not  yet  full  come.  i 

•  ^  }^}^?"  ^^  ^*'*  ^*'<*  "'f^e  words  unto  them,  he  abode  still 
in  Galilee. 

10  But  when  his  brethren  were  gone  up,  then  went  he  also  I 
up  unto  the  feast,  not  openlv,  but  as  it  were  in  spcret.  | 

11  H  Then  i  the  Jews  sought  him  at  the  feast,  and  said,  Where  • 
IS  he  ?  j 

12  And  k  there  was  much  murmuring  among  the  people  con-  ' 
cerning  him  :  for  '  some  said.  He  is  a  good  man:  others  said 
May ;  but  he  deceiveth  the  people.  '  I 


He  teaches  in  the  temple. 


d  Mark  1.81.-.  Chap   3   ■(.   ItS.aO.     Verte  8,  nn._f  Chun    15. 19.-ff  Ch   3  19- 
h.-iiCh.  11.6«i.-kCh    9.16.  Si  in   ig.-fMatt.  81.  16.     iTuki' 7. 


h  Ch  s.  :>i.  V« 

16.    Ch  6  14.     VVrse  W.— m  Ch   9 

8.  Lu)i«  1.  2J    Acts  2.  ;. 


.  *  13.  tj.  &  19.  as'-iiMML  13.54. 


offerings  and  libations.  On  this  day,  they  also  offered  in  the 
temple  tliejfr,sV/)«!7s  of  their  latter  crops,  or  of  those  things 
which  come  latest  to  maturity.  During  tlie  feast,  the  113th 
lU.h.  Iir,tl.,  116th,  117th,  nsth,  and  lufth  PsalmsVcre  sung 
£-eool  Modenasays^,  that  though  Moses  appointed  but  eiAt 
tlays  yet  custom,  and  the  devotion  of  the  piople,  have  added  a 
nnuh  to  It,  which  is  called  the  joy  of  the  law,  because  that  on 
I.  they  complete  the  readirigof  the  Pentateuch.  Sep  Calmpt's 
<  om.  and  Dict.  and  Father  Lamy.  For  the  laic  relative  to 
this  mstitution,  see  l,ey.  xxiii.  39.  40,  &c.  and  the  notes  there  : 
and  Numb.  xxix.  16,  &c. 

-,.^./^*  ftrcfAren— sajrf]  It  is  generally  supposed,  that  these 
»e  e  the  children  ol  the  sisters  of  his  mother  Mar^  :  but  some 
of  ilie  ancients  have  stated  that  Josoph  had  several  children 
by  a  foriuer  wife  bee  the  account  of  the  evangelist  nrciixrd 
to  this  Gospel.  No  solid  proof  can  be  alleged  ugainst  this  : 
nor  can  we  pretend  to  say,  that  these  were  not  the  children  of 
Joseph  and  Mary.  Our  blessed  Ix)rd,  it  is  true,  was  her  first- 
horn  while  slie  was  yet  a  virgin  ;  but  no  man  can  prove  that 
he  was  her  /n.sr  It  is  an  article  of  faith  in  the  popish  church 
to  believe  in  the  perpetual  virginity  of  Mary  ;  and  in  this  re- 
spect, wUhout  any  reason,  several  Protestants  seem  to  be 
i'apists.  However  this  may  be,  it  is  certain  that  the  He- 
brews gave  the  name  of  brethren  to  all  tlie  relatives  of  a  oar- 
ticular  family.    See  Gen.  xxxi.  32,  46. 

That  thy  disciples  also  may  see]  That  is,  the  disciples 
which  he  liad  made  two  years  and  six  montlis  before  at  the 
pass-over :  chap.  ii.  23,  ' 

4.  No  man  that  doeth  any  thing  in  secret,  &c.]  Thev  took 
It  for  granted,  that  Christ  was  intluenced  by  the  same  spirit 
whi<!li  themselves  felt;  and  that  therefore  he  should  use 
<n-ery  opportunity  of  exhibiting  himself  to  the  public,  that  he 
might  get  into  repute  :  and  they  hoped  that  a  part  of  his  ho- 
nour would  be  reflected  back  upon  themselvel  as  being  his 
near  relations.  They  seem  to  have  said,  "It  is  too  little  to 
omploy  thyself  in  w.uking  miracles  in  Galilee,  in  the  country, 
nim  in  smal  villages,  among  an  ignorant  and  credulous  peo- 
ple, from  whom  thou  canst  not  get  much  credit :  go  to  Jeru- 
salem, the  capital,  and  among  the  learned  doctors,  in  the  pre- 
Kenee  of  the  whole  nation,  assembled  at  this  feast,  work  thv 
inirarles,  and  get  thy.<;elf  a  name."  ' 

5.  Neither  did  his  hrethren  believe  in  him.]  They  did  not 
receive  him  as  the  promised  Messiah:  but  having  seen  so 
many  of  his  tniracles  they  could  not  but  consider  him  as  an 
^mincnt  prophet.  I  hey  supposed  ttiat  if  he  were  the  Mes- 
siali  he  won  d  wish  to  manifest  himself  as  such  to  the  world  • 

M?. ^ifr."^''  '"^i"'*  ""'J" so.  they  did  not  believe  that  he  was 
liip  salvation  of  Israel. 

n.nJlL'iZ  ■"  ",t'  fl  T'1^  ''  '^  probable  our  Lord  meant  no 
more  than  this  that  he  had  some  business  to  transact  before 
he  could  go  to  Jerusalem  :  but  his  brethren  having  nothin.^  to 
hinder  <hr;n,  imgirt  set  off  immediately.  Others  think  he 
speake  of  his  pa.=si.«i .  My  time  of  suffering  is  not  ye  come^ 
as  ye  are  still  m  friendshin  with  the  world,  ve  need  not  be  un- 
der any  appivhension  of  danger  :  ye  may  gi  when  ye  please. 
The  first  sense  I  think  is  Oie  best. 

7.  yv  irorld  cannot  hate  you]  The  Jews  will  not  persecute 
you,  because  ye  are  in  their  sentiments  and  interests  Ye 
also  expect  a  worldly  Messiah. 

Bulmeithateth]  Because  I  condemn  its  injuslire  il«  pride 
lis  ambition,  and  it«  maxims,  by  my  life  and  doctrine      It  is 
vepr  hkely  that  the  term  world,  means  here  the  Jewish  people  '• 
only:  this  is  an  acceptation,  in  which  h  Koauof  frequently  oc-  I 
curs  m  this  Gospel.     See  on  chap.  xvii. 

i,if;  ^  f.  "°i  ^'jl'y«'  ""'0  this  feast]  Porphyry  arcusefi  our 
blessed  Lord  of"  fakselviod,  because  he  said  here,  I  will  not  go 
t^Jjh  ^"^''  T"^  y'  "fterward  he  went :  and  some  inu^rpre-  ' 
r^n^ii^^r  '""'^*  "'"'■•^  ^''"  'h''"  «'=>«  necessary,  in  order  to  re-  ' 
vpJ^  »?m,lf  *'=T',"?  contradiction.     To  me  the  whole  seems 

i  t-{^^,-^     '.'"if^'y-  ^ SO  not  yet,   ovm.>,  or  am  not  going, 
hit'uS^^       '  ,'"^<=«"se,  ns  he  said,  ver.  6.  and  repeats  here 

b4>re  he  coulZ.^*'rrr''^  ^^'^  °""''-  ""^'"^^s  '«  "-ansae 
DOore  he  Lould  go.    And  it  is  very  likely,  that  his  business  de- 


13  Uowbeit  no  man  spake  openly  of  him  ■"  for  fear  of  the  Jews 

14  H  Now  about  the  midst  of  the  feast  Jesus  went  up  into  the 
temple,  and  taught.  ' 

15  »  And  tlie  Jews  man-elled,  saying,  How  knoweth  this  man 
"  letters,  having  never  learned  1 

,    10  Jesus  answered  them,  and  said,  p  My  doctrine  is  not  mine 

but  his  that  sent  me.  ' 

I    17  t  If  any  man  will  do  his  will,  he  stall  know  of  the  doctrine 

.  whether  it  bo  of  God,  or  whether  I  speak  of  myself  ' 

I    18  '  He  that  speaketh  of  himself  seeketh  his  own  glory  but 

he  that  seeketh  his  glory  that  sent  him,  the  same  is  true,  and 

no  unrighteousness  is  in  him. 

19  '  Did  not  Moses  »ive  you  the  law,  and  yet  none  of  you 
keepi^h  tJie  law  t  «  Wliy  go  yc  about  to  kill  me  t 

20  The  people  answered  and  said,  "Thou  hast  a  devil :  who 
goetli  about  to  kill  thee  I 

21  Jesus  answered  and  said  unto  them,  1  have  done  one  work, 
and  ye  all  marvel. 

22  V  Moses  therefore  gave  unto  you  circumcision ;  (not  because 

fl  t>°Vi'^""°?T,''St^,    11.  *8.a8  ft  ia.49  &  14. 10,  S4.-q  Ecclus  21    11.     Ch. 
B.4.).— r  Chop.  5.  41.41.8.  ai.— a  Ex.)d    31.3.     Deu    33  4      John  I    17      ArH7   "«_. 

8a-v  il^v.'ii. a'""  *•  '^^■^■"^  '^•*'*-  3'. »* '"•»-" ch;8.4sT9tfci5: 

I  tained  him  in  Galilee,  till  the  feast  was  half  over;  for  we  do 
^  not  find  him  at  Jerusalem  till  the  middle  of  the  feast,  ver.  14 
L  e.  till  the  feast  had  been  begun  four  days.  He  might  also  bo 
unwilling  to  go  at  that  time,  there  being  such  a  great  concourse 
of  people  on  the  road  to  Jerusalem,  and  his  enemies  miglit 
say,  that  he  had  availed  himself  of  this  time  and  multitude,  in 
order  to  e-xcitc  sedition. 
I  10  Put  when  his  brethren  were  gone  up]  Having  dispatch- 
ed his  business,  and  tlie  concourse  of  people  being" now  past. 
he  went  up  also. 

11.  Tfien  the  Jews  .lought  him]  By  Jews  here  arc  to  be  un- 
derstood the  scribes,  Pharisees,  and'rtders  of  the  people,  and 
not  the  inhabitants  of  the  provinep  of  .Indpa.  It  appeai-s  from 
the  followiuij  verses,  that  many  of  the  people  were  prejudiced 
in  his  favour,  but  they  dared  not  to  own  it  publicly  (or  fear  of 

io    »*'  '■  '^'  '^"''  ''™''  °^  t'^*'  rulers  of  the  people. 

12.  Some  said.  He  is  a  good  man]  The  multitude  were  di- 
vided in  their  opinions  concerning  him  :  those  wlio  knew  him 
best,  said,  He  is  a  good  man.  Those  who  spoke  according  to 
the  character  given  him  by  the  priests,  &c.  said,  Nay  ;  blithe 
decei  vet/i  tite  people.  Those  who  spoke  evil  of  him  spoke  out 
because  they  had  the  rulers  on  their  aide:  hut  those  who 
spoke  good  of  him  were  obliged  to  do  it  in  private,  because 
they  feared  these  rulers.  Calumny  and  slander  are  among  tlie 
privileged  orders  ;  they  stalk  abroad  with  their  tiiousand  bra- 

t  zen  mouths,  and  blast  the  reputation  of  the  followers  of  God 
Benevolence  and  candour  are  only  on  sufferance  ;  and  a 
iFhisperm  secret,  is  the  most  they  are  permitted  to  give  in  be- 
half of  Christ  and  his  followers,  whose  laws  and  maxims  con- 
(lemn  a  vicious  world,  and  gall  it  to  revenge. 

14.  The  midst  of  the/east]  Though  the  canons  required  him 
to  be  there  on  Ihcfirstday,  for  the  performance  of  a  great  variety 
of  rites;  yet  as  these  were  in  general  the  invention  of  their 
doctors,  he  might  think  it  very  proper  neither  to  attend  nor 
perform  them. 

\5.  How  knoweth  this  man  letters,  having  never  learned  7) 
1  he  Jewish  learning  consisted  in  the  knowledge  of  their  own 
t^criptures  and  the  traditions  of  their  elders.  In  this  learnine 
our  blessed  Lord  excelled.  No  pereon  ever  spoke  with  more 
grace  and  dignity,  nor  knew  better  how  to  make  a  more  pro- 
per use,  or  a  happier  application  of  Jewish  allegories  and 
parables  :  because  none  ever  penetrated  the  sense  of  the 
fecriptures  as  he  did  ;  none  ever  cited  them  more  successfully 
nor  ever  showed  their  accomplishment  in  so  complete  and  satis- 
factory a  manner.  As  these  branches  of  learning  wereteught 
at  the  Jewish  schools,  and  our  Lord  had  never  attended  there 
they  were  astonished  to  lind  him  excelling  in  that  sort  of  learn- 
"'Tc''  n^  , ''  '^"^y  tliemselves  professed  to  be  the  sole  teachers, 
lb.  fljy  doctrine  is  not  mine]  Our  blessed  I^ird,  in  the  cha- 
racter of  Messiah,  might  as  well  say.  My  doctrine  is  not 
mine,  as  an  ambassador  might  say,  I  speak  not  my  own  words, 
but  his  who  sent  me:  and  he  speaks  these  words,  to  draw  the 
attention  of  tlie  Jews  from  the  teaching  of  man  to  the  teaching 
of  God  ;  and  to  show  them,  that  he  was  the  promised  Me.<!siah : 
the  very  person  on  whom,  according  to  the  prophet,  (Isa.  xi. 
'i.)  the  Spirit  of  .lehovah— the  Spirit  of  wisdom,  counsel,  un- 
derstanding, might,  and  knowledge,  should  rest. 

17  If  any  man  will  do  his  wilt,  &c.]  I  Will  give  you  a  sure 
rule  by  wliK-^h  ye  may  judge  of  mv  doctrine  :  if  you  renlly  wisli 
to  do  tlie  will  of  God,  begin  the  practice  of  If;  and  take  my 
(loctriiip,  ajid  apply  it  to  all  that  you  know  God  requires  of 
man  :  and  if  you  find  one  of  my  precepts  contrary  to  the  na- 
ture, perfections,  and  glory  of  God  ;  or  to  the  present  or  eter- 
nal welfare  of  men  ;  then  ye  shall  be  at  liberty  to  assert,  that 
my  doctrine  ie  human  and  erroneous,  and  God  has  not  sent 
me.  But  if,  on  the  contrary,  ye  find  that  the  sum  and  sub- 
stance of  ray  preaching  is,  that  men  shall  love  God  with  all 
their  heart,  soul,  mind,  and  strength,  and  their  neighbour  as 
t  lemsplves  -,  and  that  this  doctrine  must  bring  glory  to  God  in 
t Me  highest,  while  it  produces  peace  and  good  will  among  men  • 
hen  acknowledge  that  God  has  visited  you,  and  receive  me  aa 
tlie  AJessiah  promised  to  your  fathers. 

18.  He  that  .■ipeoieth  of  himself,  &c.]  I  will  give  you  another 
rule,  whereby  you  shall  know  whether  I  am  from  God  ornot ' 
279 


Christ  vindicates  himself 


ST.  JOHN, 


of  having  broken  the  taw. 


it  is  of  Moses,  w  but  of  the  fathers  -,)  and  ye  on  the  sabbath  day 
circumcise  a  man.  .  .       ... 

23  If  a  man  on  tlie  sabbath  day  receive  circumcision,  "^  that 
the  law  of  Moses  sliould  not  be  broken  ;  are  ye  angry  at  me, 
because  ^  I  have  made  a  man  every  whit  whole  on  the  sabbath 

24  '  Judge  not  according  to  the  appearance,  but  judge  righte- 
ous Judgment. 

w  Oen  17  10  —I  Or,  without  breaking  the  law  of  Mosc3  — y  Chap.  5.  8, 9,  IG.— 
I  Deu,  1.16,17.    Prov. 24.23.     Ch,  8.13.     JamesS.  1. 


25  Then  said  some  of  them  of  Jerusalem,  Is  not  this  he  whom 
they  seek  to  kilH 

26  But,  lo,  he  speaketh  boldly,  and  they  say  nothing  unto  him. 
'^  Do  the  rulers  know  indeed  that  this  is  tlie  very  Christ  t 

27  t  Ilowbeit  we  know  this  man  whence  he  is:  but  when 
Chri-:;t  Cometh,  no  man  knovveth  whence  lie  is. 

23  Then  cried  Jesus  in  the  temple  as  he  taught,  saying,  '  Ye 
both  know  me,  and  ye  know  whence  I  am  :  and  J I  am  not  come 

Luke  4.  22.— c  See  Chap.3. 14.  &  S.  28.8s 


If  I  speak  so  as  to  procure  my  own  glory,  to  gratify  vanity,  or 
to  secure  and  promote  my  secular  interests,  then  reject  me  as 
a  deceiver  and  as  a  false  prophet.  But  if  I  act  only  to  promote 
the  glory  of  God,  to  induce  all  men  to  love  and  obey  hi7n ;  if  I 
propose  nothing,  but  what  leads  to  the  perfection  of  his  law, 
and  the  accomplishment  of  its  ordinances,  you  cannot  help 
acknowledging  me  at  least  for  a  true  prophet;  and  if  you  add 
to  this,  the  proofs  which  I  have  given  of  my  mission  and 
power,  you  must  acknowledge  me  as  the  mighty  power  of 
God,  and  the  promised  Messiah. 

And  no  unrighteousness  is  in  him.']  Or,  there  is  no  false- 
hood in  him.  So  the  word  aSiKta  sliould  be  translated  here  ; 
and  it  is  frequently  used  by  the  Septuagint  for  "iptr  sheker,  a 
lie,  falsehood,  &c.  See  in  Psal.  Hi.  .3.  cxix.  29,  69,  104,  163. 
cxliv.  8.  This  is  its  meaning  in  Rom.  ii.  8.  where  aiixia, 
falsehood,  is  put  in  opposition  to  aKr)^ua,  truth. 

19.  Did  not  Moses  give  you.  the  law,  Ac]  The  scribes  and 
Pharisees  announced  our  Lord  to  the  multitude  as  a  deceiver, 
and  they  grounded  their  calumny  on  this,  that  he  was  not  an  ex- 
act obsei-ver  of  the  law,  for  he  had  healed  a  man  on  the  Sabbath 
day,  chap.  v.  9,  10,  and  consequently  must  be  a  false  prophet. 
Now  they  insinuated,  that  the  interests  of  religion  required 
him  to  be  put  to  death,  1.  As  a  violater  of  the  law ;  and,  2.  As 
a  false  prophet  and  deceive!  of  the  people.  To  destroy  this 
evil  reasoning,  our  Lord  speaks  in  this  wise :  if  I  deserve 
death  for  curing  a  man  on  the  Sabbath,  and  desiring  him  to 
carry  home  his  bed,  which  you  consider  a  violation  of  the 
law ;  you  are  more  culpable  than  I  am,  for  you  circumcise  a 
child  on  the  Sabbath,  which  requires  much  more  bustle,  and 
is  of  much  less  use  than  what  I  have  done  to  the  infirm  man. 
But  if  you  think  you  do  not  violate  the  law  by  circumcising  a 
child  on  the  Sabbath  ;  how  can  you  condemn  me  for  having 
cured  one  of  yourselves,  who  has  been  afflicted  thirty  and 
eight  years'?  If  you  consider  my  conduct  with  the  same  eye 
with  which  you  view  your  own,  far  from  finding  any  thing 
criminal  in  it,  you  will  see  much  reason  to  give  glory  to  God. 
Why  therefore  go  ye  about  to  kill  me,  as  a  transgressor  of  the 
law,  when  not  one  of  yourselves  keep  it  % 

20.  Thou  hast  a  devil]  The  crowd  who  made  this  answer, 
were  not  in  the  secret  of  the  chief  priests.  They  could  not 
suppose  that  any  person  desired  to  put  him  to  death,  for  heal- 
ing a  diseased  man  :  and  therefore,  in  their  brutish  manner, 
they  say,  7'/iou  hast  a  demon — thou  art  beside  thyself,  and 
slandcrest  the  people,  for  none  of  them  desires  to  put  thee  to 
death.  The  Codex  Cyprius  (K,)  four  others,  and  the  margin 
of  the  latter  Syriac,  attribute  this  answer  to  the  Jeics,  i.  e. 
those  who  were  seeking  his  life.  If  the  reading,  therefore,  of 
hi  loviaioi,  the  Jews,  be  received  instead  of  h  ux^os,  the  multi- 
tude, it  serves  to  show  the  malice  of  his  enemies  in  a  still 
stronger  light :  for,  fearing  lest  their  wish  to  put  him  to  death 
might  not  be  gratified,  and  that  his  teaching  should  prevail 
among  the  common  people  ;  to  ruin  his  credit,  and  prevent  his 
usefulness,  they  give  out  that  he  was  possessed  by  a  demon  ; 
and  that  though  he  might  be  pitied  as  a  miserable  man,  yet  he 
must  not  be  attended  to  as  a  teacher  of  righteousness.  Ma- 
lice and  envy  are  ever  active  and  indefatigable,  leaving  no 
Btone  unturned,  no  mean  unused,  that  they  may  ruin  the  ob- 
ject of  their  resentment.     See  the  note  on  ver.  26. 

21.  I  have  done  one  work}  That  of  curing  the  impotent  man, 
already  referred  to.     See  chap.  v.  9. 

And  ye  all  marvel.]  Or,  ye  all  marvel  because  of  this. 
Some  have  Sia  rovru,  in  connexion  with  ^avitat^CTC,  which  the 
common  pointing  makes  the  beginning  of  the  next  verse,  and 
which,  in  our  common  version,  is  translated  therefore  ;  but 
this  word  conveys  no  meaning  at  all,  in  the  connexion  in 
which  it  is  thus  placed.  Proofs  of  this  construction,  Kypke 
gives  from  Themistius,  Strabo,  and  jElian.  All  the  eminent 
critics  are  on  the  side  of  this  arrangement  of  the  words. 

22.  But  of  t/ie  fathers]  That  is,  il  cmne  from  the  patriarchs. 
Circumcision  was  not,  properly  speaking,  one  of  the  laws  of 
the  Mosaic  institution,  it  having  been  given  at  first  to  Abra- 
ham, and  continued  among  his  posterity  till  the  giving  of  the 
law  :  Gen.  xvii.  9,  10,  &c. 

Ye — circumcise  a  Tnan.]  That  is,  a  male  child;  for  every 
piale  child  was  circumcised  wiien  eight  days  old ;  and  if  the 
eighth  day  after  its  birth  happened  to'be  a  Sabbath,  it  was  ne- 
vertheless circumcised,  that  the  law  might  not  be  broken, 
which  had  enjoined  the  circumcision  to  take  place  at  that 
time,  Lev.  xii.  3.  From  this  and  several  other  cir£umstanc,es, 
it  is  evident,  that  the  keeping  of  the  Sabbath,  even  in  the 
Strictest  sense  of  the  word,  ever  admitted  of  the  works  of  ne- 
cessity and  mercy  to  be  done  on  it :  and  that  those  who  did 
not  perform  such  works  on  tliat  day,  when  thoy  had  opportu- 
nity, were  properly  violaters  of  every  law,  founded  on  the 
princinlcs  of  mercy  and  justice,  if  the  Jews  had  said,  Wliy 
didsl  thou  not  defer  the  healing  of  the  sick  man  till  the  ensuing 
day  J  He  might  ha.ve  w-eH  answered,  Why  do  ye  uot  defer 
280 


the  circumcising  of  your  children  to  the  ensuing  day,  when 
the  eithth  day  happens  to  be  a  Sabbath  f  whicli  is  a  matter 
of  infinitely  less  consequence,  than  the  restoration  of  this 
long-afflicted  man. 

23.  Every  whit  whole]  The  law  of  circumcision  required 
the  removal  of  a  small  portion  of  flesh,  which  was  considered 
a  blot  and  reproach  amrag  the  Hebrews,  because  it  confound- 
ed them  with  the  nations  who  were  not  in  covenant  with  God. 
Christ  to  this,  opposes  the  complete  cure  of  the  infirm  man, 
who  was  diseased  throughout  his  whole  body:  if  the  one  was 
permitted  on  the  Sabbath  day,  for  the  reason  already  alleged, 
surely  the  other  had  stronger  reasons  to  recommend  it. 

Some  think  that  the  original  words,  oXov  av^pomuv,  should 
be  translated,  the  whole  man  ;  and  that  the  meaning  is,  that  the 
blessed  Saviour  made  him  whole  both  in  body  and  soul.  This 
makes  the  miracle  the  greater,  and  shows  still  more  forcibly 
the  necessity  of  doing  it  without  delay. 

Battierap.  Wets,  supposes,  that  instead  of  oAoi'jXwXoi'shoiild 
be  read,  I havemade  a  maimed  man  whole :  but  there  is  no  coun- 
tenance for  this  reading  in  any  of  the  MSS.,  Versions,  or  Fathers. 

24.  Judge  not  according  to  the  appearance]  Attend  to  the 
law,  not  merely  in  the  letter,  but  in  its  spirit  and  design. 
Learn  that  the  law  which  commands  men  to  rest  on  the  Sab- 
bath day,  is  subordinate  to  the  law  of  mercy  and  love,  which 
requires  them  to  be  ever  active  to  promote  Gotl's  glory  in  the 
comfort  and  salvation  of  their  fellow-creatures ;  and  endea- 
vour to  judge  of  the  merit  or  demerit  of  an  action,  not  from 
the  first  impression  it  may  make  upon  your  prejudices,  but 
from  its  tendeyicy,  and  the  motives  of  the  person,  as  far  as  it 
is  possible  for  you  to  acquaint  yourselves  with  them  ;  still  be- 
lieving the  best,  where  you  liave  no  certain  proof  to  the  contrary, 

26.  That  this  is  the  very  Christ]  In  most  of  the  common 
printed  editions,  aXrj^oig,  is  found,  the  very  Christ ;  but  the 
word  is  wanting  in  BDKLTX.  twenty-two  others,  several  edi- 
tions ;  all  the  Arabic,  Wheelock's  Persic,  the  Coptic,  S'ahidic, 
Armenian,  Slavonic,  Vulgate,  and  all  the  Itala  but  one ; 
Origen,  Epiphanius,  Cyril,  Isidore,  Pelusian,  and  Nonnus. 
Grotius,  Mill,  Bengel,  and  Griesbach,  decide  against  it.  Bishop 
Pearce  says,  I  am  of  opinion  that  this  second  tiA»;&(jj,  in  this 
verse  should  be  omitted,  it  seeming  quite  unnecessary,  if  not  in- 
accurate, when  the  words  a\r)^iai  cyvotaav  had  just  preceded  it. 

Calmet  observes,  that  the  multitude  wliich  heard  our  Lord 
at  this  time,  was  composed  of  three  difl'erent  classes  of  per- 
sons. 1.  The  rulers,  priests,  and  Pltarisees,  declared  enemies 
of  Christ.  2.  The  inhabitants  of  Jerusalem,  who  knew  the 
sentiments  of  their  rulers  concerning  him.  3.  The  strangers, 
who  from  different  quarters  had  come  up  to  Jei-usalem  to  the 
feast,  and  who  heard  Christ  attentively,  being  ignorant  of  the 
designs  of  the  rulers,  &o.  against  him. 

Our  Lord  addresses  himself  in  this  discourse  principally  to 
his  enemies.  The  strange  Jews  were  those  who  were  aslo- 
7iished  when  Christ  said,  ver.  20.  that  they  sought  to  kill  him, 
having  no  such  design  themselves,  and  not  knowing  that  others 
had.  And  the  Jews  of  Jerusalem  were  those,  who  knowing 
the  disposition  of  the  rulers,  and  seeing  Christ  speak  openly, 
no  man  attempting  to  seize  him,  addressed  each  other  in  the 
foregoing  words  :  Do  the  rulers  know  indeed  that  this  is  the 
Christ?  imagining  that  the  chief  priests,  &c.  had  at  last  been 
convinced  that  Jesus  was  the  Messiah. 

27.  No  man  knoiveth  wlience  he  is.]  The  generality  of  the 
people  knew  very  well  that  the  Messiah  was  to  be  born  in 
Bethlehem,  in  the  city,  and  of  the  family  of  David ;  see  ver. 
42.  But  from  Isaiah  liiS.  8.  Who  shall  declare  his  genera- 
tion ?  they  probably  thought  that  there  should  be  something 
so  peculiarly  mysterious  in  his  birth,  or  in  the  manner  of  his 
appearing,  that  no  person  could  fully  understand.  Had  they 
considered  his  miraculous  conception,  they  would  have  felt 
their  minds  relieved  on  this  point.  The  Jews  thought  that  the 
Messiah,  after  his  birth,  would  hide  himself  for  some  consi- 
derable time ;  and  tl>at  when  he  began  to  preach,  no  man 
should  know  where  he  had  been  hidden,  ana  whence  he  had 
come.  The  rabbins  have  the  following  proverb  :  three  things 
come  unexpectedly  :  1.  A  thing  found  by  chance,  2.  The  stirig 
of  a  scorpion,  and,  3.  The  Messiah.  It  was  probably  in  refer- 
ence to  the  above  that  the  people  said,  7^o  ?na»  knoieeth  tchence 
he  is.  However,  they  plight  have  spoken  this  of  his  parents. 
We  know  that  the  Messiali  is  to  be  born  in  Bethlehem,  of  the 
family  of  David :  but  no  man  can  know  his  parents  ;  there- 
fore they  rejected  him :  chap.  vi.  42.  Is  not  this  Jesus,  the 
son  of  Joseph,  whoSQ father  and  mother  we  know  7 

2,9.  Ye  both  kiiow  me  and  ye  know  whence  I  am]  Perhaps 
they  should  be  read  interrogatively  ;  do  ye  both  know  me,  and 
know  whence  J  am  ?  Our  Ixird  fakes  them  up  on  their  own 
profession,  and  argues  from  it.  Since  you  have  got  so  much 
information  concerning  me,  add  this  to  it,  to  make  it  com- 
plete; viz:  that  I  am  not  come  of  Tnyself ;  am  no  self-cre- 
ated  or  self-authorized  prophet ;  1  came  from  God— the  testi- 


The  Pharisees  and  chief  priests 


CHAPTER  VII. 


send  officers  to  take  him. 


of  myself,  but  he  that  sent  me  '  is  true,  f  wliom  yc  Itnow  not. 

29  But  ^  I  know  him  :  for  I  am  from  him,  and  lii'  liatli  siMit  mf. 

30  T  Then  ••  they  sought  to  take  him  :  but '  no  man  laid  hands 
on  him,  because  liis  liour  was  mil  yet  come. 

.31  And  kmany  of  thepeopli-  li.  lnved  on  him,  and  said,  When 
(Christ  comctli,  will  he  du  more  miracles  tlian  these  whicli  this 
man  hath  done  ? 

32  The  Pliarisees  heard  that  the  people  murmured  such 
things  concerning  him;  and  the  Pharisees  and  the  chief 
priests  seat  oflicers  to  Uike  him. 

a3  1  Then  said  Jesus  unto  them,  '  Yet  a  little  while  am  I  with 
you,  and  Iheti  I  go  unto  him  that  sent  me. 

'M  Ye  ""shall  seek  me,  and  shall  not  find  me:  and  where  1 
am,  tliither  ye  cannot  come. 

30  Then  said  tlii;  Jews  among  themselves,  Whither  will  he 
go,  that  we  shall  not  find  liiinl  will  he  go  unto  "the  dispersed 
among  tlie"  (;eutiles,  and  teach  the  Gentiles  1 

36  What  niiinner  o;' saying  is  this  that  he  said,  Yc  shall  seek 
me,  and  sliall  not  find  mc:  and  wliere  I  am,  thither  yc  cannot 
come  ? 

37  P  In  the  last  day,  that  great  day  of  the  feast,  Jesus  stood 

eCh.r>.  a;  Si8. -JG.  Rom  3.4— fCh.l.  IS.  &  8.  55.— »  Molt. II.  27.  Ch.  10  15  — 
hMarkll.  la  Luke  IM. 47  & 20. 19.  Vereo  I'J.  Ch.  8.  37  — i  Vora«44.  Ch.  830  — 
k  M«ll  19.3).  l-hni,  3.  :i  It  8.30.-1  Ch.l3  33  «c  IC.IB  — m  Hmi5.fi.  Chop  8  2\.  St. 
1333— n  lin.ll.l;;.  James  1.1.  1  P«.l  I.— oOr,  Oroeki  — p  Lcv.ffl.JO.-q  Isa.CS.  I 
Ch.p  e.  35      lUv  »;.  17. 


mony  of  John  the  Baptist,  the  descent  of  the  Holy  Ghost,  the 
voice  from  heaven,  the  purity  and  excellence  of  my  doctrine, 
and  the  multitude  of  my  liiirarles,  sufficiently  attest  this. 
Now  Goil  is  true  who  has  borne  testimony  to  me ;  but  tje. 
know  him  not,  llierefore  it  is  tliat  this  testimony  is  disregarded. 
29.  But  I  know  Itini  :  for  I  am  from  him]  instead  o(  ci/it,  I 
am,  some  editions,  tlie  &!j/riac,  Hieros.  read  cti»t,  I  came,  ac- 
cording to  tlie  .\tlies.  ^07inus  coufiniis  this  reading  by  pa- 
raphrasing the  word  by  eXqXv^a,  J  came.  As  the  difference 
between  the  two  words  lies  only  in  the  accents,  and  as  these 
are  not  found  in  ancient  MSS.,  it  is  uncertain  which  way  the 
word  was  undei"stood  by  them  :  nor  is  tlie  matter  of  much  mo- 
ment ;  both  words  amount  nearly  to  the  same  meaning,  and 
cl/it  seems  too  refined. 

31.  Will  he  do  mure  miracles]  It  was  the  belief  of  the  Jews, 
and  they  founded  i'  upon  Isa.  .xxxv.  5.  that  when  the  Messiah 
came,  he  would  do  all  kinds  of  miracles:  and  in  order  that 
they  might  have  the  fullest  proof  of  the  divine  mission  of 
Christ,  it  had  plesised  God  to  cause  miracles  to  cease  for  be- 
tween four  and  Jive  hundred  years,  and  that  .John  the  Baptist 
himself  had  not  wrought  any.  His  miracles,  therefore,  were 
a  full  nroof  of  his  divine  mission. 

32.  J'hi'  pro/)li'  murmured  such  things]  The  people  began 
to  be  conviiu-ed  tliat  he  was  the  Messiali,  and  this  being  ge- 
nerally trhi.iprriil  about,  tlie  Pharisees,  &c.  tliought  it  high 
lime  to  put  liiiu  lo  diatli,  list  tliepeopleshould  believe  on  him  : 
tlierefore  they  sent  iiffirers  to  take  him. 

33.  Yet  a  little  while  am  I  with  ijou]  As  he  knew  that  the 
Pharisees  had  desiijiied  to  tak<-  ami  put  him  to  death  ;  and  that 
in  about  six  months  from  this  time,  as  some  conjecture,  he 
should  be  crucified ;  he  took  the  present  opportunity  of  giving 
this  information  to  the  common  people,  wlio  were  best  dis- 
posed towards  him,  that  they  might  lay  their  hearts  to  his  teach- 
mg,  and  profit  by  it,  while  they  had  tlie  privilege  of  enjoying  it. 

The  word  auToi?,  to  them,  in  the  beginning  of  this  verse,  is 
wanting  in  BDEGHLMS.,  more  tlian  eighty  others,  both  the 
Syriac,  later  Persic,  Coptic,  Sahidic,  Armenian,  Gothic,  Sla- 
vonic, Saron,  most  copies  of  the  Vulgate,  and  Jtala.  It  is 
omilled  also  by  Kuthymius,  Thenphylact,  Auguxtin,  and 
Hede.  Our  Lord  did  notspeak  tliese  words  Id  the  officers  who 
came  to  apprehend  him,  asuunxf  here  implies,  but  t(<  the  com- 
mon people,  merely  to  show  that  he  was  not  ignorant  of  the 
designs  of  the  Pluirisees,  though  they  had  not  yet  been  able 
to  nut  them  into  practice. 

34.  Ye  shall  seek  me,  and  shall  not  find  me]  Wlien  the  Ro- 
man armies  come  against  you,  you  will  vainly  seek  for  a  de- 
liverer. But  ye  shidt  be  cut  otf  in  your  sins,  because  ye  did 
not  believe  in  me,  and  where  /«»«— in  the  kingdom  of  glory, 
ye  cannot  come  ;  for  nothing  that  is  unholy  shall  enter  into  the 
new  Jerusalem.  In  this,  and  the  thirty-sixth  verse,  £i'//i,  lam, 
is  read  by  several,  el/ii,  I  come,  as  in  the  twenty-ninth  verse, 
and  in  these  two  last  iilares  the  A^thinpic,  Arabic,  three  copies 
of  the  [ta!a,Nun7i  us.  and  Theophylact,  agree.  !?ee  note  on  ver.29. 

35.  The  dispersed  among  the  Gentiles]  Or,  Greeks.  By  the 
dispersed,  are  meant  here  the  Jews,  who  were  scattered 
through  various  parts  of  that  empire  which  Alexander  the 
Great  had  founded  in  Greece,  Syria,  Egypt,  and  Asia  Minor, 
where  the  Greek  language  was  used,  and  where  the  Jewish 
Scriptures  in  the  Greek  version  of  the  Si^ptuagint  were  read. 
Others  suppose  that  the  Gentiles  tlieinselves  are  meant— others 
tliat  tlie  ten  tribes  which  had  been  long  lost  are  here  intended. 

37.  In  the  lust  day,  that  great  day  of  the  feast]  This  was 
the  eighth  day,  and  was  called  lh(  great  day,  beciiuse  i>f  cer- 
tain traditional  observances,  and  not  on  account  of  any  ex 
c^llence  which  it  derived  from  the  original  in.slitution.  On  the 
seven  days  they  professed  to  offer  sacrifices  for  the  seventy 
nations  of  the  earth,  but  on  the  eighth  day  thev  offered  sacri- 
fices for  Israel;  therefore  the  eighth  day  was  more  liighlv 
esteemed  than  any  of  the  others.  It  is  probably  to  this  that  the 
evangelist  refers  when  he  calls  the  last  day  the  great  day  of  the 
feast.  S-ee  the  account  of  the  feast  of  tabernacles  in  the  note  on 
ver.  2.    It  was  probably  when  they  went  lo  druw  water  from 

Vol.  V.  N  n 


and  cried,  saying,  'If  any  man  thirst,  let  him  come  unto  me, 
and  drink. 

3S  '  He  that  believcth  on  mc,  as  the  f?cripture  hath  said, '  out 
of  his  belly  shall  flow  rivers  of  living  water. 

39  ('  But'this  spake  he  of  the  Spirit,  which  they  that  believe 
on  liim  should  receive :  for  the  Holy  Ghost  was  not  yet  given; 
because  that  Jesus  was  not  yet  "glorified.) 

40  H  Many  of  the  people  therefore,  when  they  heard  this  say- 
ing, said.  Of  a  trutn  this  is  ^the  Prophet. 

41  Others  said,  "This  is  the  Christ.  But  some  said,  Shall 
Clirist  come  '  out  of  Galilee  1 

42  y  Hath  not  the  Scripture  said.  That  Christ  cometh  of  the 
seed  of  David,  and  out  of  the  town  of  Bethlehem,  *  where  Da- 
vid was? 

43  So  "  there  was  a  division  among  the  people  because  of  him. 

44  .\nd  ''some  of  them  would  have  taken  him  ;  but  no  man 
laid  hands  on  him. 

45  n  Then  came  the  oflicers  to  the  chief  priests  and  Pharisees : 
and  tliey  said  unto  tlieni.  Why  have  ye  not  brought  html 

40  The  officers  answered,  '  Never  man  spake  like  this  man. 
47  Then  answered  them  the  Pliarisees,  Are  ye  also  deceived  ■? 

rnoii.lSin— sProv.lA  4.  Im.  12.  3.«t  44  3.  Ch.  4  14.— l  Im  14.  3.  jMia.29. 
Ch.l67.  Aet3  2.17,  33,38— uCh  12.  16  &  16.  7.— v  Dcu  18.15,18.  Ch.l.21.&6. 
11.— wCh.  4.  4a.  &  6.  69— I  Verse  K.  Ch.p.  1.46— >  Pwi.  13a.  11.  Jer.  Z).  6.  Mic. 

5a.   Mall  a.  5.  Luke2.  4.— I  I  iiBnl.16. 1,4 a  Vct.  12.  Ch.  9.  16.  il  10.  19.— b  Ver. 

au      <.  Moll  7.  Z). 


the  pool  of  Sioam,  and  while  they  were  pouring  it  out  at  the 
foot  of  the  altar,  that  our  Lord  spoke  these  words  :  for  as  that 
ceremony  pointed  out  the  gracious  influences  of  the  Holy  Spirit ; 
our  Lord,  who  was  the  fountain  whence  it  was  to  prf)cped, 
called  the  people  \o  himself :  that  by  believing  on  him,  llicy 
might  be  made  partakers  of  that  inestimable  benefit. 

38.  He  that  beliereth  on  me,  as  the  Scripture  hath  said]  He 
who  receives  me  as  the  Messiah,  according  to  what  the  Scrip- 
ture hassaidconcerningine;inyperson,  birth,  conduct,  preach- 
ing, and  miracles,  being  compared  with  what  is  written  there, 
as  ascertaining  tlie  true  Messiah.  Out  of  his  belly — from  his 
heart  and  soul ;  for  iu  his  soul  shall  this  Spirit  dwell. 

Living  water.]  Asa  true  spring  is  ever  supplied  with  wri- 
ter from  the  great  deep,  with  which  it  has  commmiication  ; 
so  shall  the  soul  of  the  genuine  believer  be  supplied  with  light, 
life,  love,  and  liberty,  and  all  the  other  graces  of  the  indwelling 
Spirit  from  the  indwelling  Christ.  The  Jews  frequently  com- 
pare the  gifts  and  influences  of  the  Holy  Spirit  to  water  iu 
general — to  rain,  fountains,  wells,  rivers,  &c.  &c.  The 
Scriptures  abound  in  this  metaphor.  Psal.xxvi.  9,  10.  Isa.  xliv. 
3,  4.     Joel  iii.  23. 

30.  Was  not  yet  given]  AaSoiiCvov,  given,  is  added  by  llie 
Codex  Vaticanus,  (B,)  the  Syriac,  all  the  Persic,  latter  Syriac 
with  an  iisterisk,  three  copies  of  the  Slavonic,  Vulgate,  and  all 
the  Itala  but  three;  and  several  of  the  primitive  Fathers. 
This  word  is  necessary  to  the  completion  of  the  sense. 

Certain  measures  of  the  Holy  Spirit  had  been  vouchsafi\l 
from  the  beginning  of  the  world  to  believers  and  unbelievers  : 
but  that  at>un<ln>ii  effii.-iion  of  liis  graces,  ppoken  of  by  Joel, 
chap.  ii.  28.  which  peculiarly  characterised  the  Gospel  times, 
was  not  granted  till  after  tlie  ascension  of  Christ.  1.  Because 
this  Spirit  in  its  plenlitude  was  lo  come  in  consequence  of  liia 
atonement ;  and  therefore  could  not  come  till  afttr  his  cruci- 
fixion. 2.  It  was  to  supply  the  place  of  Christ  to  his  disciples, 
and  to  all  true  believers  ;  and  therefore  it  was  not  necessary 
till  after  the  removal  of  his  bodily  presence  from  among  them. 
See  our  Lord's  own  words ;  John  xiv.  16-18, 26.  xv.  26.  .\vi.  7-15. 

40.  Of  a  truth  this  is  the  Prophet.]  The  great  prophet  or 
teacher,  spoken  of  by  Moses;  Dent,  xviii.  15.  which  they  im- 
properly distinguished  from  the  Messiah,  ver.  41.  Some,  no 
doubt,  knew  that  by  the  prophet  the  Messiah  was  meant  ;  but 
others  seem  to  have  thought  that  one  of  the  ancient  prophets 
should  he  raised  from  the  dead,  and  precede  the  aiipearing  of 
the  Messiah. 

41.  Shall  Christ  come  out  of  Galilee  ^  As  the  prophets  had 
declared  that  the  Messiah  was  to  come  from  the  tribe  ofJudah, 
and  from  i\\p  family  of  Dtivid,  and  should  be  born  in  the  city 
of  Uethlehem  :  these  Jews,  imagining  that  Christ  had  been 
born  in  Galilee,  concluded  that  he  could  not  be  the  Messiah. 
Had  they  examined  the  matter  a  little  further,  they  would  have 
found  that  he  had  his  birth  exactly  as  the  propliel.=  had  lore- 
told  :  but  for  lack  of  this  necessary  examination  they  conti- 
nued in  unbelief,  and  rejected  the  Lord  that  bought  them.  Many 
still  lose  their  souls  nearly  in  the  same  way.  They  suffer  them- 
selves to  he  led  away  by  commoii  report,  and  getting  prejudiced 
against  the  truth,  refuse  to  give  it  a  fair  hearing,  or  lo  examine 
for  themselves.  It  is  on  this  ground  that  deism  and  irreligion 
have  established  themselves,  and  still  maintain  their  post. 

42.  'Where  David  was  ?]  that  is,  where  he  was  born  ;  I  Sam. 
xvi.  1,  4.  and  where  he  was  before  he  became  king  in  Israel. 

43.  There  was  a  division]  y^xtapta,  a  schism,  thejr  were  di- 
vided in  sentiment,  and  sepaiated  into  parties.  This  is  the 
true  notion  of  schism. 

44.  Would  have  taken  him]  Or,  they  wished  to  seize  him. 
And  this  they  would  have  done,  and  destroyed  him  too  at  that 
time,  had  they  been  unanimous  ;  but  their  being  divided  in 
opinion,  ver.  43.  was  the  cause,  under  God,  why  his  life  waa 
at  that  t  ime  preserved.  How  tnie  are  the  words  of  the  prophet ; 
the  wrath  of  man  shall  praise  thee  :  and  the  remainder  there- 
of thou  wilt  restraiti.  Psa.  Ix.-n'i.  10. 

45.  Tlien  came  the  officers]  They  had  followed  him  for  seve- 
ral days  seeking  for  a  proper  opportmiity  to  seize  en  him, 

281 


Christ  goei  into  the  temple,  and 

48  a  iHave  any  of  the  rulers  or  of  the  Pharisees  believed  on 
himi  , 

49  But  this  people  who  kiioweth  not  tlie  law  are  cursed. 

50  Nicodetnus  saith  unto  them,  ("  he  that  came  f  to  Jesus  by 
night,  being  one  of  them,) 

dCh.  IS.  «.   Ac«6.7.   lCor.l.aO,26.  &2.  8.-eCh.  3.2.-f  Gr.  tohim. 


ST.  JOHN. 


all  the  people  come  unto  him. 


•when  they  miglit  fix  some  charge  of  sedition,  &c.  upon  him  ; 
but  the  more  they  listened,  the  more  they  were  convmced  of 
his  innocence,  purity,  and  consummate  wisdom. 

46.  Never  man  spake  like  this  mati.]  Though  these  officers 
had  gone  on  the  errand  of  their  masters,  they  had  not  entered 
into  their  spirit  They  were  sentto  apprehend  a  seditious  man, 
and  a  false  pi-ophet.  They  came  where  Jesus  taught ;  they 
found  him  to  be  a  different  person  to  the  description  they  re- 
ceived from  their  masters,  and  therefore  did  not  attempt  to 
touch  or  molest  him.  No  doubt  tliey  e.\pecled,  when  they  told 
their  employers  the  trutli,  that  they  would  have  commended 
them,  and  acknowledged  their  own  mistake;  but  these  simple 
peojjle  were  not  in  the  secret  of  their  masters'  malice.  They 
neard,  they  felt,  that  no  man  ever  spoke  with  so  much  grace, 
power,  majesty,  and  eloquence.  They  had  never  heard  a  dis- 
course so  affecting  and  persuasive.  So  Jesus  still  speaks  to 
all  who  are  simple  of  heart.  He  speaks  pardon — he  speaks 
holiness — lie  speaks  salv.^tinn,  tn  aU.who  have  oars  to  hear. 
No  man  ever  did,  or  can  speak  as  he  does.  He  teaches  the 
TRUTH,  the  whole  truth,  and  nothing  but  the  truth. 

48.  Have  any  of  the  rulers — believed  on  him?]  Very  few. 
But  is  this  a  proof  that  he  is  not  of  God  1  No,  truly.  If  he 
were  of  the  world,  the  world  would  love  its  own.  The  religion 
of  Christ  has  been  in  general  rejected  by  the  rulers  of  this 
world.  A  life  of  mortification,  self-denial,  and  humility,  does 
not  comport  with  the  views  of  those  who  will  have  their  por- 
tion in  this  life.  It  has  ever  been  a  mark  of  the  truth  of  God, 
that  llie  great,  the  mighty,  and  the  wise,  have  in  general  reject- 
ed it  Tliey  are  too  much  occupied  with  this  world,  to  attend 
to  the  concerns  of  the  7iext. 

49.  This  people]  'O  oxAof,  this  rabble.  The  common  peo- 
ple were  treated  by  the  Pharisees  with  the  most  sovereign 
contempt,  they  were  termed  yiNn  dy  am  ha-arets,  people  of 
the  earth  ;  and  were  not  thought  worthy  to  have  a  resurrection 
to  eternal  life.  Wagenseil  and  Schoeltgen  have  given  many 
proofs  of  the  contempt  in  which  the  common  people  were  held 
by  the  Pharisees.  Those  who  were  disciples  of  any  of  the 
rabbins,  were  considered  as  being  in  a  much  better  state. 
When  they  paid  well,  they  purchased  their  masters'  good 
opinion. 

50.  Nicodemus  being  one  of  them]  That  is,  a  Pharisee,  and 
a  ruler  of  the  Jews :  see  on  ch.  iii.  1. 

51.  Doth  our  law  judge  any  man]  Tov  avBpunruv,  the  man, 
i.  e.  who  is  accused.  Perhaps  Nicodemus  did  not  refer  so 
much  to  any  thing  in  tlie  law  of  Moses,  as  to  what  was  com- 
monly practised  among  them.  Josephus  says,  Ant.  b.  xiv.  c. 
9.  S.  3.  T/tat  the  law  has  forbidden  any  man  to  be  put  in 
death,  though  wicked,  unless  he  be  first  condemned  to  die  by 
the  sanhedrim.  It  was  probably  to 'this  law,  which  is  not  ex- 
pressly mentioned  in  the  five  books  of  Moses,  that  Nicodemus 
here  alludes.  See  laws  relative  to  this  point,  Deut.  xvii.  8, 
&c.  xix.  1.'). 

52.  Art  thou  also  of  Galilee?]  They  knew  very  well  that 
he  was  not ;  but  they  spoke  this  by  way  of  reproach.  As  if 
they  bad  said,  thou  art  no  better  than  he  is,  as  thou  takest  his 
part.  Many  of  the  Galileans  had  believed  on  him,  which  the 
Jews  considered  to  be  a  reproach.  Art  thou  his  disciple,  as 
the  Galileans  are  1 

Search,  and  look]  Examine  the  Scriptures,  search  the  pub- 
lic registers,  and  thou  wilt  see  that  out  of  Galilee  there  ariseth 
KO  prophet.  Neither  the  Messiah,  nor  any  other  prophet,  has 
ever  proceeded  from  Galilee,  nor  ever  can.  This  conclusion, 
says  Calmet,  was  false  and  impertinent:  (aise, bpcnxise  Jonah 
was  of  (iathheper,  in  Galilee  :  see  2  Kings  xiv.  25.  compared 
with  Josh.  xix.  13.  The  prophet  NaJiumwas  also  a  Galilean, 
for  he  was  of  the  tribe  of  Simeon :  and  some  suppose  that 
Malachi  was  of  the  same  place.  The  conclusion  was  false, 
because  there  not  having  been  a  prophet  from  any  particubr 
place,  was  no  argument  that  there  never  could  be  one ;  as  the 
place  had  not  been  proscribed. 

53.  And  every  mariwent,  &c.]  The  authority  and  influence 
of  Nicodemus  in  this  case  was  so  great,  that  the  sanhedrim 


51  s  Dotli  our  law  judge  any  man,  before  it  hear  him,  and 
know  what  he  doetli  1 

52  They  answered  and  said  unto  him,  Art  thou  also  of  Gali- 
lee ?  Search,  and  look  :  for  ••  out  of  Galilee  ariseth  no  prophet. 

53  And  every  man  went  unto  his  own  liouse. 

gDeu.l.l7.&17.8,  SK.&19.15.— hlaa.9-l,a.  Mait.4.15.    Ch.1.46.    Ver.  41 

broke  up  without  being  able  to  conclude  any  thing.  As  the 
feast  was  now  ended,  they  were  not  obliged  to  continue  any 
longer  in  or  about  Jerusalem  ;  and  therefore  all  returned  to 
their  respective  dwellings.  Tliis  verse,  and  the  first  eleven 
verses  of  the  following  chapter,  are  wanting  in  several  MSS. 
Some  of  those  which  retain  the  paragraph  mark  it  with  obe- 
lisks, as  a  proof  of  spuriousness.  Those  which  do  retain  it, 
have  it  with  such  a  variety  of  reading  as  is  no  where  else 
found  in  the  Sacred  Writings.  Profe.ssor  Griesbach  leaves 
the  whole  paragraph  in  the  text,  with  notes  of  doubtfulness. 
Most  of  the  modern  critics  consider  it  as  resting  on  no  solid 
authority. 

The  following,  in  the  left-hand  column,  is  a  literal  transla- 
tion of  the  whole  as  it  stands  in  the  Codex  Bezm.    That  on 
the  right,  is  a  connected  view  of  it  from  other  manuscripts. 
John,  chap.  vii.  53.  viii.  1 — 11. 

From  the  r.nrlPT  nerfp..  From  Other  MSS. 

Chap.  vii.  53  And  every  one  53  And  every  one  went  away 
went  to  his  own  house.  to  his  own  people  (ra  <(5ia  avrov") 

,      Al.  place. 

Chap.  viii.  1  And  Jesus  went  1  And  Jesus  went  out  to  the 
to  the  mount  of  Olives.  mount  of  Olives. 

2  But  he  came  again  early  2  Bui  very  early  in  the  morn- 
into  the  temple,  and  all  the  ing  Jesus  came  again  into  the 
people  came  unto  him.  temple,  and  all  the  people  came ; 

and  having  sat  down  he  taught 
them. 

3  And  the  scribes  and  Pha-  3  And  the  chief  priests  and  the 
risees  brought  a  woman  unto  Pharisees  bring  unto  him  a  wo- 
him,  taken  in  sin ;  and  setting  man  taken  in  adultery ;  and 
her  in  the  midst,  having  set  her  in  the  midst, 

4  The  priests  say  unto  him,  4  They  spoke,  tempting  him, 
tempting  him,  that  they  might  Teacher,  we  found  this  one  com- 
have  an  accusation  against  mitting  adultery,  in  the  very 
him.  Teacher,  this  woman  was  act. 

taken  committing  adultery,  in 
the  very  act : 

5  Now  Moses,  in  the  law,  5  And  in  the  law,  Moses  corn- 
gave  orders  to  stone  such :  manded  us  to  stone  such  ;  What 
but  what  dost  thou  say  nowl  dost  thou  say  concerning  her? 

6  But  Jesus  having  stooped  6  But  this  they  spoke  tempting 
down,  wrote  with  his  finger  J^im,  that  they  might  find  an  ac- 
upon  the  ground.  cusation  against  him  :  but  he, 

knowing  it,  stooped  down,  {At. 
bowed  down)  and  wrote  with 
his  finger  upon  the  ground, 
seeming  as  if  he  did  not  hear. 
{Al.  pretending.) 

7  But  as  tliey  continued  ask-  7  But  as  they  continued  asking 
ing,  he  lifted  up  himself,  and  him,  having  looked  up,  he  saith, 
said  unto  them.  Let  him  who  Let  him  who  is  without  sin 
is  without  sin  among  you,  first  among  you,  first  cast  a  stone  at 
cast  a  stone  at  her.  her. 

8  And  stooping  down  again,  8  And  stooping  down  again,  he 
he  wrote  with  his  finger  upon  wrote  with  his  finger  upon  the 
the  ground.  ground  (the  sins  of  every  one 

of  them.) 

9  And  each  of  the  Jews  went  9  And  each  one  of  them  went 
out' beginning  from  the  old- out,(^^and  hearing  these  things 
est,  so  that  all  went  out :  and  they  departed  one  by  one,)  be- 
he  was  left  alone,  the  woman  ginning  from  the  oldest :  and 
being  in  the  midst.  Jesus  was  left  alone,   and  the 

woman  in  the  midst  of  them. 

10  And  Jesus  lifting  up  him-  10  Jesus  therefore  looking  up, 
self,saidtothe  woman.  Where  saw  her,  and  said,  Woman, 
are  they  1  Hath  no  one  con-  where  are  thy  accusers  1  Hath 
demned  thee  ■?  no  one  condemned  thee  1 

11  Then  she  said  unto  him,  11  Then  she  said,  No  one,  sir. 
No  one,  sir.  Then  he  said.  And  Jesus  said.  Neither  will  I 
Neither  do  I  condemn  thee  ;  judge  thee  ;  go  away,  and  hence- 
go,  and  from  this  time  sin  no  forth  sin  no  more. 

more.     See  the  notes  on  this  account  in  thefollowing  chapter. 


CHAPTER   VIII. 

The  story  of  the  woman  taken  in  adultery,  1—11.  Jesus  declares  himself  the  light  of  the  world,  12.  The  Pharisees  cavil,  13. 
Jesus  ansieers,  and  shows  his  authority,  14—20.  He  delivers  a  second  discourse,  in  which  he  convicts  them  of  s>n,  and 
foretels  their  dying  in  it,  because  of  their  unbelief,  21—24.  They  question  him  ;  he  answers  andforetels  his  own  death, 
25—29.  Many  believe  on  him,  in  consequence  of  this  last  discourse,  30.  To  whom  he  gives  suitable  advice,  31,  32.  The 
Jews  again  cavil,  and  plead  the  nobility  and  advantages  of  their  birth,  33.  Jesus  shows  the  vanity  of  their  pretensions, 
and  the  wickedness  of  their  hearts,  34—37.  They  blaspheme,  and  Christ  convicts  and  reproves  them,  and  asserts  his  di- 
vine nature,  48—58.     They  attempt  to  stone  him,  59.    [A.  M.  4033.     A.  D.  29.     An.  Olymp.  CCII.  1.] 


fESTTS  went  unto  the  "  mount  of  Olives. 

I  2  And  early  in  the  morning  he  came  again  into  the  temple, 

a  Malt.  21.  1.  & 


NOTES. — Verse  3.  A  woman  taken  in  adultery]  Some  of 

the  popish  writers  say  that  her  name  was  Susanna;  that 

she  was  espoused  to  an  old  decrepid  man,  named  Manasseh  ; 

that  Bhe  died  a  saint  in  Spain,  whither  she  had  followed  St. 

283 


and  all  the  people  came  unto  him ;  and  he  sat  down,  and  taught 
them. 

24.3.     Mark  II.  1. 


James.    These  accounts  the  judicious  Calmet  properly  terms 
fables. 

It  is  allowed  that  adultery  was  exceedingly  common  at  this 
time,  80  common  that  they  had  ceased  to  put  the  law  in  force 


Account  of  the  woman 


CHAPTER  VIII. 


taken  in  adultery. 


3  And  the  scribes  and  Pharisees  brought  unto  him  a  woman 
taken  in  adultery;  and  wlien  they  had  set  Iier  in  tlic  midst, 

4  They  say  unto  him,'^Iastcr,  this  woman  was  taken  in  adul- 
tery, in  the  very  act. 

5  •>  Now  Mosi^s  in  tlie  law  commanded  us,  that  such  should 
be  stoned  :  but  wtiat  sayest  thou  7 

6  This  they  said,  tempting  liini,  that  they  might  have  to  ac- 
cuse him.  But  Jesitf  stooped  down,  and  with  A(S  finger  wrote 
on  the  ground,  as  though  he  heard  them  not. 

7  So  when  they  continued  asking  him,  he  lifted  up  himself, 
and  said  unto  them,  'He  that  is  without  sin  among  you,  let  him 
flrst  cast  a  stone  at  her. 

8  And  again  he  stooped  down,  and  wrote  on  the  ground. 

9  And  they  which  heard  it,  ^  being  convicted  by  their  own 

;.2J.— c  Deu.  17.7.    Rom   2.  1.— d  Rom. 2,  2>.-«  Luke  9.  6G. 


against  it.  The  waters  of  jealousy  were  no  longer  drunk,  the 
culprits,  or  those  suspected  of  this  crime,  being  so  very  nu- 
merous ;  and  the  men,  wlio  were  guilty  themselves,  dared  not 
try  their  suspected  wives,  as  it  was  believed  the  watei-s  would 
have  no  evil  etfect  upon  the  wife,  if  the  husband  himself  had 
been  criminal.  See  the  whole  of  the  process  on  the  waters  of 
jealousy,  in  the  notes  on  Num.  v.  14,  &.c.  and  see  end  of  ch.xviii. 

5.  That  such  should  be  stoned]  It  is  not  strictly  true  that 
Moses  ordered  adultery  in  general  to  bo  punished  by  stoning. 
The  law  simply  says,  that  tlie  adulterer  and  ndulteiess  shall 
be  put  to  death.  Lev.  x.x.  10.  Drut.  x.vii.  22.  The  rabbins 
say  they  were  strangled.  Tlii.'f  tluy  aflirm  was  the  ordinary 
mode  of  punishment,  where  iliespn-iesof  deiith  was  not  mark- 
ed in  the  law.  If  the  person  guilty  of  an  act  of  this  kind,  had 
been  betrothed,  but  not  married,  she  was  to  be  stoned :  Deut. 
xxii.  23.  But  if  she  was  the  daughter  of  u  priest,  she  was  to 
be  burned  alive  :  Lev.  xxi.  9.  It  oppeai-s  from  Ezek.  xvi.  3S, 
40.  that  adulteresses  in  the  time  of  that  prophet  were  stoned, 
and  pierced  with  a  sword. 

Selden  and  Fagius  suppose  that  this  woman's  case  was 
the  same  with  that  mentioned  Deut.  xxii.  23.  If  a  damsel 
that  is  a  virgin  be  betrothed  unto  a  husband,  anci  a  man  find 
her  in  the  city,  and  lie  icith  her;  then  ye  shall  stone  them 
ttyith  stones  that  they  die,  the  damsel  because  she  cried  7iot, 
and  the  man  because  he  hath  humbled  his  neighbour's  wife. 
As  the  Pharisees  spoke  of  stoning  the  woman,  it  is  possible 
this  was  her  case;  and  some  suppose  tliat  the  apparent  indul- 
gence with  which  our  Lord  treate<l  her,'  insinuates  that  she 
had  suffered  some  sort  of  violence,  though  not  entirely  inno- 
cent. Therefore,  he  said,  I  do  not  condemn  thee,  i.  e.  to  death, 
because  violence  had  been  used.  Si7i  no  niore.  Neverthe- 
less, thou  art  in  certain  respects  guilty :  thou  mightest  have 
made  more  resistance. 

6.  That  they  might  hare  to  accuse  him]  Had  our  Lord  con- 
demned the  woman  to  death,  they  might  have  accused  him 
to  Pilate,  as  arrogating  to  himself  the  power  of  life  and  death, 
which  the  Romans  had  taken  away  from  the  Jews;  besides, 
the  Roman  laws  did  not  condemn  an  adulteress  to  be  put  to 
death.  On  the  other  hand,  if  he  had  said  she  should  not  be 
put  to  death,  they  might  have  represented  him  to  the  people 
as  one  who  decided  contrary  to  the  law,  and  favoured  the 
crime  of  which  the  woman  was  accused. 

With  hisfinger  terote]  Several  MSS.  add,  their  sins  ichn  ac- 
cused her,  and  the  sins  nf  all  men.  There  are  m<Hiy  idle  con- 
jectures concerning  ithat  our  Lord  wrote  on  the  ground,  seve- 
ral of  which  may  be  seen  in  Calmet.  We  never  find  that 
Christ  wrote  any  thing  before  or  after  this  :  and  what  he 
wrote  at  this  time,  we  know  not.  On  this  the  pious  Qiicsnel 
makes  the  following  reflections: — "  1.  Since  Jesus  Clu-ist 
never  wrote  but  once  tliat  we  hear  of,  in  his  whole  life. 
2.  Since  he  did  it  only  in  the  dust.  3.  Since  it  was  only  to 
avoid  condemning  a  sinner:  and,  4.  Since  he  would  not  have 
that  which  he  wrote  so  much  as  known  ;  let  men  learn  from 
hence  never  to  write  but  when  it  is  necdssary  or  useful ;  to 
do  it  with  humility  and  modesty  ;  and  to  do  it  on  a  principle 
of  charity,  flow  widely  does  Christ  differ  from  men  !  He 
writes  his  divine  thoughts  in  the  dust :  they  wish  to  have 
theirs  cut  in  marble,  and  engraved  on  brass." 

7.  He  tluit  is  without  sin]  Aca/Kiprf^ro?,  meaning  the  same 
kind  of  sin  ;  adultery,  fornication,  &c.  Kypke  has  largely 
proved  that  the  verb  aiiaprai/civ  is  used  in  this  sense  by  the 
besi  Greek  writers.  , 

Let  him  first  cast  a  stone  at  her]  Or,  upon  her,  n'  avnt. 
The  Jewish  method  of  stoning,  according  to  the  rabbins,  was 
as  follows :  The  culprit,  half  naked,  the  hands  tied  behind 
the  back,  was  placed  on  a  scaffold,  ten  or  twelve  feet  high  ; 
the  witnesses  who  stood  with  her,  pushed  her  off  with  great 
force :  if  she  was  killed  by  the  fall  there  was  nothing  further 
done  :  but  if  she  wa*  not,  one  of  the  witnesses  took  up  a  very 
largs  stone,  and  dashed  it  upon  her  breast,  which  generally 
was  the  coup  de  grace,  or  finishing  stroke.  This  mode  of 
punishment  seems  referred  to,  Matt.  xxi.  44.  However,  this 
pro<jedure  does  not  appear  to  have  been  always  attended  to. 
Hee  Lev.  xxiv.  16.  and  verse  50.  of  this  chapter. 

9.  Being  convicted  by  their  own  conscience]  So  it  is  likely 
they  were  all  guilty  of  similar  crimes. 

Beginning  at  the  eldest,  even  u7ito  the  last]  Affo  tuv  vpca- 
PvrepuivcoiiTrjv  taxarcav,  from  the  mn.<it  honourable  to  tho.^e 
of  the  leiist  repute.  In  this  sense  the  words  are  undoubtedly 
to  be  understood. 

ITie  woman  standing  in  the  midst.]  But  if  they  all  went 


conscience,  went  out  one  by  one,  beginning  at  the  eldest,  even 
unto  the  \iist :  and  Jesus  was  left  alone,  and  the  woman  stand- 
ing in  the  midst. 

10  When  Jesus  had  lifted  up  himself,  and  saw  none  but  the 
woman,  he  said  unto  her.  Woman,  where  are  those  thine  ac- 
cu.sers  7  hatli  no  man  condemned  theel 

1 1  She  said,  No  man.  Lord.  And  Jesus  said  unto  her,  •  Nei- 
ther do  I  condemn  thee  :  go,  and  ^sin  no  more. 

12  U  Then  spake  Jesus  again  unto  them,  saying,  ^  I  am  the 
lightof  the  world:  he  that  followeth  me  shall  not  walk  in  dark- 
ness,  but  shall  have  the  light  of  life. 

13  The  Pharisees  therefore  said  unto  him,  hThou  bearest  re- 
cord of  thyself ;  thy  record  is  not  true. 

14  Jesus  answered  and  said  unto  them.  Though  I  bear  record 


out,  how  could  she  be  in  the  midst?  It  is  not  said  that  all  the 
people,  whom  our  Lord  had  been  instructing,  went  out,  but 
only  her  accMsers ;  see  ver.  11.  The  rest  undoubtedly  con- 
tinued with  their  Teacher. 

11.  Neither  do  I  condemn  thee]  Bishop  Pearce  says,  "It 
would  have  been  strange  if  Jesus,  when  he  was  not  a  magis- 
trate, and  had  not  the  witnesses  before  him  to  examine  them; 
and  when  slie  had  not  been  tried  and  condemned  by  the  law 
and  legiil  judges,  should  have  taken  upon  him  to  conileiiin  her. 
This  being  the  case,  it  appears  why  Jesus  avoided  giving  an 
answer  to  the  question  of  the  scribes  and  Pharisees  :  and  also 
how  little  reason  there  is  to  conclude  from  hence,  that  Christ 
seems  in  this  case  not  enough  to  have  discouraged  adultery, 
though  he  called  it  a  sin.  And  yet  this  opinion  took  place  so 
early  among  the  Christians,  that  the  reiiding  of  this  story  was 
industriously  avoided  in  the  lessons  recited  out  of  the  G(jspels, 
in  the  public  service  of  the  churches  :  as  if  .lesus's  saying,  / 
do  not  condemn  thee,  had  given  too  much  countenance  to  wo- 
men guilty  of  that  crime.  In  consequence  of  this,  as  it  Wfu? 
never  read  in  the  churches,  and  is  now  not  to  be  found  in  any 
of  the  Evangelistaria,  and  as  it  was  probably  marked  in  llie 
MSS.  as  a  portion  not  to  be  read  there ;  this  whole  story,  from 
ver.  1.  to  ver.  11.  inclusive,  came,  in  length  of  time,  to  he  left 
out  in  some  MSS.  though  in  tlie  greater  part  it  is  still  remain- 
ing." Thus  far  the  judicious  and  learned  Bishop.  How  the 
passage  stands  in  all  the  MSS.  hitherto  collated,  may  be  seen  in 
Wetstein  and  Griesbach.  After  weighing  what  has  been  adduced 
in  favour  of  its  authenticity,  and  seriously  considering  its  state 
in  the  MSS.  as  exhibited  in  the  Var.  Led.  of  Griesbach,  I 
must  confess  the  evidence  in  its  favour  docs  not  appear  to  me 
to  be  striking.  Yet  I  by  no  means  would  have  it  e.vpuiiged 
from  the  text.  Its  absence  from  many  MSS.  and  the  cdiifused 
manner  in  which  it  appears  in  others,  may  be  readily  accuunt- 
ed  for  on  the  principles  laid  down  by  Bishop  Pearce  above. 
It  may  however  be  necessary  to  observe,  tliat  a  very  perfect 
connexion  subsists  between  ver.  52.  of  chap.  vii.  and  ver.  12. 
of  this  chapter — all  the  intermediate  verses  having  been 
omitted  by  MSS.  of  the  first  antiquity  and  authority.  In  some 
MSS.  it  is  found  at  the  end  of  this  Gospel ;  in  others  a  vacant 
place  is  left  in  this  chapter;  and  in  others  it  is  [ilaccd  after 
the  21st  chapter  of  Luke.     See  at  the  end  of  this  chapter. 

12.  Then  spake  Jcius  again  unto  them]  Allowing  the  story 
aiout  the  woman  taken  in  adultery  to  be  authentic,  and  to 
stand  here  in  its  proper  place;  we  may  consider  thai  our 
Lonl  having  begun  to  teach  the  people  in  the  temple,  was  iii- 
ternipted  by  the  introduction  of  this  woman  by  the  scribes 
and  Pharisees  ;  and  now  having  dismissed  them  and  the  wo- 
man also,  he  resumes  his  discourse. 

I  am  the  light  of  the  world]  The  fountain,  whence  all  intel- 
lectual liglit  and  spiritual  understanding  proceed  :  without 
me  all  is  darkness,  misery,  and  death.  The  l)i\ine  Being  was 
by  the  rabbins  denominated  the  light  of  the  wor'.d.  So  in 
Bamidbar  Rabba.  "The  Israelites  said  to  God,  O  Lord  of 
the  universe,  thou  commandcstus  to  liglit  lamps  to  thee,  yet 
thou  art  the  light  of  the  world  ;  and  with  thee  the  light 
dwelletli."  Our  Lord  therefore  assumes  here  a  well  known 
character  of  the  Supreme  Being ;  and  with  this  we  find  the 
Jews  were  greatly  offended. 

Shall  not  walk  in  darkness]  He  shall  be  saved  from  igno- 
rance, infidelity,  and  sin.  If  he  follow  me.  become  my  disci- 
ple, and  believe  on  my  name,  he  shall  liaV'^  my  Spirit  to  bear 
witness  with  his,  that  he  is  a  child  of  God.  He  shall  have  the 
light  of  life — such  a  light  as  brings  and  support^  life.  The 
sun,  the  fountain  of  light,  is  also  the  founain  of  life :  by  his 
vivifying  intluences,  all  things  live — neitner  animal  nor  ve- 
getative life  could  exist,  were  it  not  for  his  infiuence.  Jesus, 
the  Sun  of  righteousness,  Mai.  iv.  2.  is  the  fovintain  of  all 
spiritual  and  eternal  lipk.  His  light  brings  life  with  it,  and 
they  who  walk  in  his  light,  livo  in  his  lift.  ~  This  sentiment  is 
beautifully  expres.<;ed  and  illustrated  in  the  following  inimita- 
ble verse  (all  monosi/llahles  c.xi-epl  two  words)  of  that  second 
Spenser,  Phineas  Fletcher  :  speaking  of  the  conversion  of  a 
sou  I  to  God,  he  say  s  ; 

"  New  LIGHT  new  love,  new  love  new  life  hath  bred : 

A  LIFE  that  lives  by  love,  and  loves  by  light; 

A  LOVE  to  him,  to  whom  all  loves  are  wed; 

A  light,  to  whom  the  sun  is  darkest  night; 

Eye's  UOHT,  heart's  love,  soul's  only  life  he  is  : 

Life,  soul,  love,  heart,  ught,  eye,  and  all  are  his. 

He  eye,  uoht  heart,  love,  soul ;  He  all  my  joy  and  bliss.' 
PuRFLB  IsLAKP,  Can.  L  y.  7. 

283 


Christ  conmcts  the  Pharisees  of  sin, 


ST.  JOHN. 


andforetels  their  dying  in  it. 


of  myself,  yet  my  record  is  true  :  for  I  know  whence  I  came, 
and  wliither  I  go;  but  '  ye  cannot  tell  whence  I  come,  and 
whither  I  go. 

15  k  Ye  judge  after  the  tiesh ;  >  I  judge  no  man. 

16  And  yet  if  I  judge,  my  judgment  is  true:  for™!  am  not 
alone,  but  I  and  the  Father  that  sent  me. 

17  "  It  is  also  written  in  your  law,  that  the  testimony  of  two 
men  is  true. 

18  1  am  one  that  bear  witness  of  myself;  and  °  the  Father 
that  sent  me  beareth  witness  of  me. 

19  Then  said  they  unto  him,  Where  is  thy  Father'!  .Tesus  an- 
swered, ■"  Ye  neither  know  me  nor  my  Father:  1  if  ye  had 
known  me,  ye  should  have  known  my  Father  also. 

20  Tliose  words  spake  Jesus  in  '  the  treasury,  as  he  tauglit  in 
the  temple  :  and  •  no  man  laid  hands  on  him,-  for  •  his  hour 
was  not  yet  come. 

21  Then  said  Jesns  again  unto  them,  I  go  my  way,  and  "  ye 
shall  seek  me,  and  "  shall  die  in  your  sins  :  whither  I  go,  ye 
cannot  come. 

i  &!eCh.7.35.t9.29,-VCh.7S4.— lCh.^l7.&I2.  47.&1?.36.— m  Ver.  S9.  Ch. 
16.32.— n  Dcu.  17.  6.41. 19.  15.  Mall.  18.  IC.  a  Cor.  1?.  1.  Hob.  10.  58.— o  Ch.  5.37.— 
p  Ver.DS.   Ch.  16.  3.-<i  Ch.  14.7.— r  Mark  13.41.- sCh.  7. :».— l  Cli.  7.  8. -u  Cli.7. 


Some  suppose  that  our  Lord  alludes  to  the  custom  of  light- 
ing lamps,  or  torches,  on  the  first  day  of  the  feast  of  Taberna- 
cles. But  as  these  words  seem  to  have  been  spoken  the  day 
after  that  last  and  great  day  of  the  feast,  mentioned  chap.  vii. 
37.  they  may  rather  be  considered  as  referring  to  the  follow- 
ing custom :  It  has  already  been  observed,  that  tlie  Jews  ad- 
ded a  ninth  day  to  this  feast,  which  day  they  termed.  The 
feast  of  joy  for  the  law ;  and  on  that  day  they  were  accustom- 
ed to  lake  ail  11  le  sacred  books  out  of  the  chest  where  they  had 
been  deposited,  and  put  a  lighted  candle  in  their  place,  in  al- 
lusion to  Prov.  vi.  23.  For  the  commandment  is  a  lamp,  (or 
CANDLE)  and  the  law  is  life:  or  to  Psalm  cxix.  115.  Thy  word 
is  a  LAMP  nnto  my  feet,  and  a  light  unto  my  path.  If  tliis 
custom  existed  in  tlie  time  of  our  Lord,  it  is  most  likely  that 
it  is  to  it  he  here  alludes ;  as  it  must  have  happened  about 
the  same  time  in  which  these  words  were  spoken.  See  Bux- 
torf.  Synagng.  Jud.  c.  xxi.  As  the  Messiah  was  frequently 
spoken  of  by  ilie  prophets  under  the  emblem  of  light,  see 
Isa.  Ix.  1.  xlix.  6.  ix.  2.  the  Pharisees  must  at  once  perceive, 
that  he  intended  to  recommend  himself  to  the  people  as  the 
Messiah,  when  he  said,  lam  the  light  of  the  world. 

The  Rabbins  think  that  the  Messiah  is  intended  in  Gen.  i.4. 
And  God  said,  Let  there  be  light,  and  there  was  light.  "  From 
this  we  may  learn,  that  the  holy  and  blessed  God  saw  the  light 
of  the  Messiah  and  his  works,  before  the  world  was  created  ; 
and  reserved  it  for  the  Messiah  and  his  generation,  under  the 
throne  of  his  glory.  Satan  said  to  the  holy  and  blessed  God, 
For  whom  dost  thou  reserve  that  light  which  is  under  the 
throne  of  thy  glory  ?  God  answered.  For  him  who  shall  sub- 
due thee,  and  overwhelm  thee  with  confusion.  Satan  rejoin- 
ed. Lord  of  the  universe,  show  that  person  to  me.  God  said, 
Come  and  see  him.  When  he  saw  him,  he  was  greatly  agi- 
tated and  fell  upon  his  face,  saying,  Truly,  tliis  is  the  Messiah, 
who  shall  east  me  and  idolaters  into  hell."  Yalcut  Ru- 
beni,  fol  6.  This  is  a  very  remai-kable  saying :  and  as  it 
might  have  existed  in  the  time  of  our  Lord,  to  it  he  might 
have  alluded  in  the  verse  before  us.  The  thing  itself  is  true  : 
the  Messiali  is  the  light  of  the  world,  and  by  him  Satan's  em- 
pire of  idolatry  is  destroyed  in  the  world,  and  the  kingdom  of 
light  and  life  established.  See  several  similar  (testimonies  in 
Srhoettgen. 

13.  Thou  hearest  record]  As  if  they  had  said,  Dost  thou 
imagine  that  we  shall  believe  thee  in  a  matter  so  important, 
on  thy  bare  assertion  ^  Had  these  people  attended  to  the  teach- 
ing and  miracles  of  Christ,  they  would  have  seen  that  his 
pretensions  to  the  Messialiship  were  supported  by  the  most 
ii-refragable  testimony. 

14.  I  know  whence  I  came]  1  came  from  God,  and  am  going 
to  God,  and  can  neither  do  nor  say  any  thing,  but  what  leads 
to  and  glorifies  him. 

15.  Ye  judge  after  the  flesh]  Because  I  appear  in  the  form 
of  man,  judging  from  this  appearance,  ye  think  I  am  but  a 
mere  man— pay  attention  to  my  teaching  and  ?niracles,  and 
ye  shall  then  see,  that  nothing  less  than  infinite  wisdom  and 
unlimited  power  could  teach  and  do  what  I  have  taught  and 
performed.  Our  Lord  speaks  here  exactly  in  the  character 
of  an  ambassador.  Such  a  person  does  not  bring  a  second 
with  him  to  vouch  his  truth :  his  credentials  from  his  king 
ascertain  his  character  ;  he  represents  the  king's  person.  So 
our  Lord  represents  the  Father  as  bearing  witness  with  him. 
The  miracles  which  he  wrought,  were  tlie  proof  from  heaven 
that  he  was  the  promised  Messiah  ;  these  were  the  great  seal 
of  all  his  pretensions. 

19.  Ye  neither  know  me,  &c,]  Ye  know  neither  the  Messi- 
ah, nor  the  God  that  sent  him. 

If  ye  had  known  me]  If  ye  had  received  my  teaching,  ye 
would  have  got  such  an  acquaintance  with  the  nature  and  at- 
tributes of  God,  as  ye  never  could  have  had,  and  never  can 
have,  any  other  way.  That  is  a  true  saying.  No  man  hath 
seen  God  at  any  time  :  the  only  begotten  Son,  who  lay  in  the 
bosom  of  the  Father,  he  hath  declared  him.  The  nature  and 
perfections  of  God  never  can  be  properly  known  but  in  the 
light  of  the  Gospel  of  Jesus  Christ.  It  is  worthy  of  remark, 
Kf.V"*  ^'1  '•his  discourse,  our  blessed  Lord  ever  speaks  of  the 
VWQsx  and  himself  as  two  distinct  persons.  Therefore,  the 
284 


22  Then  said  the  Jews,  Will  he  kill  himself?  because  he  saith, 
Whither  I  go,  ye  cannot  come. 

23  And  he  said  unto  them,  "  Ye  are  from  beneath ;  I  am  from 
above  :  '  ye  are  of  this  world  ;  I  am  not  of  this  world. 

24  >■  I  said  therefore  unto  you,  that  ye  shall  die  in  your  sins : 
'  for  if  ye  believe  not  that  1  am  he,  ye  shall  die  in  your  sins. 

25  Then  said  they  unto  him,  Who  art  thou  7  And  Jesus  saith 
unto  them,  Even^Ae  same  that  I  said  unto  you  from  the  begin- 
ning. 

26  I  ha-v-e  many  things  to  say  and  to  judge  of  you:  but  "he 
that  sent  me  is  true :  and  t>  1  speak  to  the  world  those  things 
which  I  have  heard  of  liim. 

27  They  understood  not  that  he  spake  to  them  of  the  Father. 

28  Then  said  Jesus  unto  them,  When  ye  have  °  lifted  up  the 
Son  of  man,  <i  then  shall  ye  know  that  I  am  he,  and  "  that  I  do 
nothing  of  myself;  but  ( as  my  Father  hath  taught  me,  I  speak 
these  things. 

29  And  s  he  that  sent  me  is  with  me :  ii  the  Father  hath  not 
left  me  alone  ;  >  for  I  do  always  those  things  that  please  him. 

34.  &  13  33.— «  Vet.  24.- w  Ch.  3.31.— x  Ch.  15.  h1,&  17.16.  lJohn4.5.— y  Ver.SI.— 
I  Mk.16.16.— aCh.7.as.— bCh.3.3a.al5.15.— cCh  3.14.i.  12.3S.— d  Rf>m.l.4.— eCh.5. 
19,  30.— fCh.3.11.— gCh.14.10,  11.— h  Vcr.  16.— iCh.4.  31.  «l  5.  30.  &  6.  38. 

Father  is  not  the  Son,  nor  the  Son  the  Father,  as  some  persons 
vainly  imagine ;  though  it  is  plain  enough  that  the  completest 
unity  and  equality  subsist  between  them. 

20.  77ie  treasury]  Lightfoot  observes  from  the  rabbins,  that 
the  treasury  was  in  what  was  called  the  court  of  the  women— 
that  there  were  thirteen  chests  in  it ;  in  the  thirteenth  only 
the  women  were  permitted  to  put  their  offerings.  Probably 
the  other  twelve  were  placed  there  in  reference  to  the  tteeive 
tribes ;  each  perhaps  inscribed  with  the  name  of  one  of  Ja- 
cob's twelve  sons.  It  seems  that  our  Lord  sometimes  sat  in 
this  court  to  teach  the  people.     See  Mark  xii.  41,  &c. 

His  hour  was  not  yet  come.]  The  time  was  not  arrived,  in 
which  he  had  determined  to  give  himself  up  into  the  hands  of 
his  crucifiers. 

21.  Then  said  Jesus  again  unto  them]  He  had  said  the 
same  things  to  them  the  day  before.     See  chap.  vii.  34. 

Ye  shall  seek  me]  When  your  calamities  come  upon  you,  ye 
shall  in  vain  seek  for  the  help  of  the  Messiah,  whom  ye  now 
reject,  and  whom  ye  shall  shortly  crucify. 

22.  Will  he  kill  himself  ^  They  now  understood  that  he 
spake  concerning  his  death  :  but  before,  chap.  vii.  35.  they 
tliought  he  spoke  of  going  to  some  of  the  Grecian  provinces, 
to  preach  to  the  dispersed  Jews. 

23.  Ye  are  from  beneath]  Ye  are  capable  of  murder,  and 
of  self-murder  too,  because  ye  have  nothing  of  God  in  you. 
Ye  are  altogether  earthly,  sensual,  and  devilish.  They  veri- 
fied this  character  in  murdering  the  Lord  Jesus ;  and  many  of 
them  afterward,  to  escape  famine,  &c.  put  an  end  to  their 
own  lives. 

25.  Who  art  thou  ?]  This  marks  the  indignation  of  the  Pha- 
risees— as  if  they  had  said  :  Who  art  thou  that  takest  upon 
thee  to  deal  out  threatenin^s  in  this  manner  against  us  1 

Jesus  saith  unto  them.  Ever,  the  same  that  J  said  unto  you 
from  the  beginning.]  Rather,  Just  what  I  have  already  told 
you,  i.  e.  that  I  am  the  light  of  the  world — the  Christ,  the  Sa- 
viour of  mankind.  There  are  a  variety  of  renderings  for  this 
verse  among  the  critics.  Some  consider  rrji/  apxnv  (which 
makes  the  principal  difficulty  in  the  text)  as  the  answer  of  our 
Lord.  Who  art  thou  '!  I  am  Tr}v  apxnv,  the  chief,  the  supreme  ; 
and  have  therefore  a  right  to  judge,  and  to  execute  judgment. 
But  if  our  Lord  had  intended  to  convey  this  meaning,  he 
would  doubtless  have  said  f)  Apxn,  or  6  Apx'^f,  and  not  rrjv 
apxnv,  in  the  accusative  case.  This  mode  of  reading  appears 
to  have  been  followed  by  the  Vulgate,  some  copies  of  the  Itala, 
and  some  of  the  Fathers ;  but  this  construction  can  never  be 
reconciled  to  the  Greek  text.  Others  take  rr^v  apxiv  as  an  ad- 
verb, in  which  sense  it  is  repeatedly  used  by  the  best  Greek 
writers,  and  connecting  the  25  with  the  26lh  verse,  they  trans- 
late thus:  I  have  indeed,  as  /assure  you,  many  things  to 
say  of  you,  arid  to  condemn  i?i  you.  See  Wakefield.  Raphe- 
lius  takes  up  the  words  nearly  in  the  same  way,  and  defends 
his  mode  of  exposition  with  much  critical  learning ;  and  to 
him  I  refer  the  reader.  I  have  given  it  that  meaning,  which  1 
thought  the  most  simple  and  plain,  should  any  departure  from 
our  own  version  be  thought  necesssiry  :  both  convey  a  good 
and  consistent  sense. 

26.*  /  have  many  things  to  say  and  to  judge  of  you]  Or, 
to  speak  and  to  condemn,  &c.  1  could  speedily  expose  all 
your  iniquities — your  pride  and  ambition,  your  hypocrisy  and 
irreligion,  your  hatred  to  the  light,  and  your  malice  against 
the  truth,  together  with  the  present  obstinate  unbelief  of  your 
hearts :  and  show  that  these  are  the  reasons  why  I  say  you 
will  die  in  your  sins :  but  these  will  all  appear  in  their  true 
light,  when,  after  you  have  crucified  me,  the  judgments  of 
God  shall  descend  upon  and  consume  you. 

He  that  sent  me  is  true]  Whatever  he  hath  spoken  of  you 
by  the  prophets,  shall  surely  come  to  pass  :  his  word  cannot 
fail. 

28.  When  ye  have  lifted  up]  When  ye  have  cnicified  me, 
and  thus  filled  up  the  measure  of  your  iniquities,  ye  shall 
know  that  1  am  the  Christ,  by  the  signs  that  shall  follow ;  and 
ye  shall  know  that  what  I  spoke  is  true,  by  the  judgments 
that  shall  follow.  3'o  be  lifted  up,  is  a  common  mode  of  ex- 
pression among  the  Jewish  writers,  for  to  die,  or  to  be  killed. 

29.  The  Father  hath  not  left  me  alo7te]   Though  ye  shall 


The  Jews  boast  of 


CHAPTER  Vlir. 


30  As  he  spake  these  wrords,  k  many  believod  on  him. 

31  V  Then  said  Jesus  to  those  Jews  which  beUcved  on  him  If 
ye  continue  in  my  word,  (hen  are  ye  my  disciples  indeed  ;' 

32  And  ye  sliall  know  the  truth,  and  '  the  truth  shall  make 
you  free. 

33  Ti  They  answered  him,  ""  We  be  Abraham's  seed,  and  were 
never  in  bondage  to  any  man :  how  sayest  thou,  Ve  shall  be 
made  free  I 

31  Jesus  answered  thcin,  Verily,  verily,  I  say  unto  you,  "  Wlio- 
soever  committeth  sin  is  the  servant  of  sin. 

35  And  "  the  servant  abideth  not  in  the  house  for  ever 
the  Son  abidtith  ever, 


being  Abraham's  seed. 


but 


6.  14,  18,  22.  &  8.  2.    Jamei  1,  25.&2.ia  — 
1.9-0  01.1.4.3(1.— pRo. 


36  P  If  the  Son  therefore  shall  make  you  free,  yc  shall  be  free 
indeed. 

37  I  know  that  ye  are  Abraham's  seed  ;  but  ">  ye  seek  to  kill 
me,  because  my  word  hath  no  place  in  you. 

38  '  I  speak  that  which  I  have  seen  with  my  Father :  and  ye 
do  that  which  yc  have  seen  with  your  father. 

kCh«n.7.31.  Si  10  12  &  11.4.1—1  Rom.  6.  14,  18,22  &1 
m  Lev  a  42.  MMI.3.D.  Vcr.39.-n  Rom.6  IS,  aO   2  H»i   ^,^-„,. 
8.2.  0«1.5.1.-<i(;h.7.19.  Vct.40— rCh.3.3E.t5.19,  30  &14  10,  24, 

have  power  to  put  me  to  death,  yet  this  shall  not  be  Ijecause 
he  hath  abandoned  me.  No— he  is  ever  with  me,  because  I  do 
that  which  pleasetli  him  :  and  it  is  his  pleasmv,  that  I  should 
lay  down  my  life  for  the  salvation  of  the  world.  Does  not  our 
Lord  allude  to  the  following  .Scriptures  1  Sacrifice  and  ofler- 
ing  thou  didst  not  desire:  my  ears  hast  thou  opened,  (or  a 
body  hast  thou  prepared  me  :  Hcb.  x.  5.)  then  said  I,  Lo'  I 
come;  this  is  written  in  the  vohune  of  the  book  concerni'iie 
nie.  I  delight  to  do  thy  will,  O  my  Uod  !  thy  law  is  in  niv 
heart.  Psal.  x!.  6,  7,  8. 

30.  As  he  spake  these  words,  many  heliered  on  him  ]  The 
same  sun  that  hardens  the  clay,  softens  the  wax.  This  dis- 
course, winch  proved  the  savour  of  death  unto  death  to  tlie 
obstinate  Phur'sees,  became  the  savour  of  life  unto  life  to 
many  of  the  simple-hearted  people. 

Z\.Ifye  con linue  in  my  word]  Or,  in  this  doctrin e  of  mine 
It  IS  not  enough  to  receire  God's  truth— we  must  rethin  and 
tcalk  in  It.  And  it  is  only  when  we  receive  the  truth,  love  it 
keep  It,  and  walk  in  it,  that  we  are  the  genuine  disciples  of 

32.  Ye  shall  know  the  truth]  *  Shall  have  a  constant  experi- 
vnental  knuirledge  of  its  nowcr  and  etTicacy. 

And  the  truth  shall  make  you  free]  It  was  a  maxim  of  the 
Jews,  '  that  no  man  was  free,  but  he  who  exercised  himself 
in  the  meditation  of  the  Law."  No  man  is  truly  frw,  but  he 
in  whose  heart  the  power  of  sin  is  destroyed,  and  who  has  re- 
ceived the  Spirit  of  adoption  through  wliich  he  cries  Ablia  ' 
Father!  See  Rom.  viii.  15.  The  bondage  of  sin  is  the  most 
grievous  bondage:  anA freedom  from  its  guilt  and  influence 
IS  the  greatest  liberty. 

33.  They  answered]  That  is,  the  other  Jews  who  had  not 
brlie_vcd— the  carping,  cavilling  Pharisees,  already  mention- 
ea  .■  fur  the  words  c;mnot  be  spoken  of  the  simple  people  wlio 
had  already  believed.     Sec  ver.  30. 

Were  never  in  bondage  to  any  man]  This  assertion  was 
not  only  false,  but  it  w<is  ridiculous  in  the  extreme  ;  seein" 
their  whole  history,  sacred  and  profane,  is  full  of  recitals  oi 
theirservitiide  inEgypt,  in  Chaldea,  under  the  Persians,  un- 
der tlie  Macedonians,  and  under  the  Romans.  But  those  wiio 
are  not  under  the  influence  of  the  truth  of  God,  willsp.ak  and 
act  according  to  the  influence  of  the  spirit  of  falsehood  and 
error.  If  llie  words  are  to  be  restrained  to  themselves  alone 
they  may  be  understood  thus:  We  are  Abraham's  seed  :  and 
we  were  never  in  Imndage.  Both  these  propositions  had  a 
faint  shadow  of  truth. 

3-1.  WTiosoever  committeth  sin,  is  the  servant  of  sin.]  Or 
(loiiAos  eari,  &c.  is  the  stare  of  sin.  This  was  the  slavery  of 
which  Christ  spoke  :  and  deliverance  from  it  was  the  libertij 
which  he  promised. 

35.  And  the  servant  aindeth  not  in  tlie  hou.'ie]  Or  rather 
Mow  the  shi  re  abideth  not  in  the  family.  As  if  Jesus  had  •said  ■ 
And  now  that  1  am  speaking  of  a  slave,  1  will  add  one  thin" 
inore,  viz.  a  slave  has  no  right  to  any  part  of  the  inhcritanc'e 
in  the  family  to  which  he  belongs  :  but  the  son,  the  legitimate 
son,  has  a  right.  He  can  make  any  servant  of  the  family  free 
though  no  slave  can.  He  can  divide  or  bestow  the  inherit- 
iince  Bs  he  pleases.  Our  Lord  seems  here  to  refer  to  the  send- 
ing away  of  Ishmael,  mentioned  Gen.  xxi.  10—14.  Only  those 
who  are  genuine  children  can  inherit  the  estate.  If  sons,  then 
^eirs:  heirs  of  God,  and  joint-heirs  with  Christ:  Gal.  iv. 
21—31.  Rom.  viii.  17.  and  see  Bishop  Pt-arce's  paraphrase. 

37.  My  word  hath  noplace  in  you]  Or,  this  doctrine  of  mine 
hath  no  place  in  you.  Ye  hear  the  truths  of  God,  but  ye  do 
^ciiheed  them:  the  word  of  life  has  no  influence  over  you  : 
and  how  can  it,  when  ye  seek  to  kill  me,  because  I  proclaim 
this  truth  to  you. 
f 'r'^/i"  '^'^'P'''  omen,  when  a  person  is  regardless  of  the  truth 

»r  "i"  '^  'no'"e  so  to  be  provoked  against  it :  but  to  perse- 
cute and  endeavour  to  destroy  those  who  preach  it,  is  the  last 
aegrcc  of  perverseness  and  obduracy.  The  word  of  Gotl  re- 
quires a  h.-art  which  is  empty.  A  heart  filled  with  earthly 
projects,  carnal  interests,  ambition,  thoughts  of  raising  a  for- 
tune, and  with  the  love  of  the  superfluilies  and  pleasures  of 
Iwf  w^  K^'  I?  '"*'^'^'=  '*^''  ^'^^d  of  the  kingdom.  When  aman 
onpn.  i,1  n  "5*'".^' ''  ^y  his  passions,  he  at  the  some  time 
opens  It  to  all  sorts  of  crimes.    Q,uesnel. 


39  They  answered  and  said  unto  him,  '  Abraham  is  our  fa. 
ther.  Jcsu.s  suilh  unto  them,  t  jr  ye  were  Abraham's  children 
ye  would  do  the  v/orks  of  Abraham.  '"uren, 

40  "  But  now  ye  seek  to  kill  me,  a  man  that  hath  told  you  the 
truth,  V  which  1  have  heard  of  God:  this  did  not  Abraham. 


43  •  Why  do  ye  not  Understand  my  speech  7  even  because  ye 
cannot  hear  -.ay  word. 

44  b  Ve  are  o( your  father  the  devil,  and  the  lusts  of  your  fa- 
ttier ye  will  do.    He  was  a  murderer  from  the  beginning,  and 

abode  not  in  the  ti-uth,  because  there  is  no  truth  in  him 
Wiieii  ho  speaketh  a  lie,  he  speaketh  of  his  own  :  for  he  is  a 
liar,  and  the  father  of  it. 

45  And  because  I  tell  you  the  truth,  ye  believe  me  not. 

■  .Muli.SO.  Ver.  33.-I  Rnij 
w  Is.  «.16.tlU.8.  IMqI.1  C- 
7.2S,-«)-«Ch  7.  17.-b.M«it 


L»St9.7  Gal.  3.7,  Sy.-u  Verse  37.-. 
:  I  John  5. 1.— y  Cli.  Ifi.  -.n.  U  17.8,  !5.- 
1.38,   1  Joli.i  3  8— c  Jude  6 


I'lom  this  Whole  period,  says  Dr.  Lighlfoot,  it  is  manifest 
that  tlie  whole  tendency  of  our  Saviour's  discourse,  is  to  show 
the  .lews,  that  they  are  the  seed  of  that  serpent,  which  was  to 
bnuse  the^  heel  of  the  Messiah :  else  what  could  that  mean, 
ver  44.  It  are  of  your  fatlier  the  devil,  i.  e.  ye  are  the  seed 
of  the  serpent. 

3X.  I  speak  that  which  I  have  seen]  I  speak  nothin"  but 
that  uiicliangeable,  eternal  truth,  which  I  have  received  from 
the  bosom  of  (iod. 

Ye  do  that  which  ye  have  seen]  Instead  of  eowaxaTC,  ye 
have  seen,  I  think  we  should  read  riKovKare,  ye  have  heard 
on  the  authority  of  BCKl,.,  fifteen  others  ;  Coptic,  JStuiopic, 
Armenian,  latter  Syriac  in  the  margin  :  Gothic,  one  copy  of 
the  Jtala:  Qrigen,  Cyril,  and  Chrysostom.  This  reading, 
says  Bishop  Pearce,  (who  has  adopted  it)  seems  preferable  lo 
the  other,  because  it  could  not  be  said  with  the  same  propriety, 
tliat  tlie  Jews  had  seen  any  thing  with  their  father  the  devil, 
as  it  could  that  Jesus  had  seen  with  his. 

Jesus  saw  the  Father,  for  he  was  the  wokd  that  was  with 
God  from  eternity.  The  .lews  did  not  see,  they  oii\y  felt  and 
heard  their  father  the  devil.  It  is  the  interest  of  Satan  to  keep 
himself  out  of  sight,  and  to  work  in  the  dark. 

39-  if  ye  tcere  Abraham's  children]  Oriesbark  reads  fj-E,  ye. 
are,  instead  of  r/rt,  ye  were,  on  the  authority  of  BDL.,  Vulgate 
four  co]^ies  of  the  Ilala:  Origen,ant\  Augustin. 

Ye  would  do  the  works  of  Abraham.]  As  the  son  has  the 
nature  of  his  father  in  him,  and  naturally  imitates  him  ;  so  if 
ye  were  the  children  of  Abraham,  ye  would  imitate  him  in  his 
faith,  obedience,  and  uprightness  :  but  this  ye  do  not,  for  ye 
seek  to  kill  me— ye  are  watching  foran  opportunity  to  destroy 
me,  merely  because  I  tell  you  the  truth  :  Abraham  never  didT 
any  thing  like  this  ;  therefore,  you  have  no  spiritual  relation- 
ship to  him. 

41.  Ye  do  the  deeds  of  your  father]  You  have  certainly 
another  father  than  Abraham  ;  one  who  has  instilled  his  own 
malignant  nature  into  you  :  and  as  ye  seek  to  murder  me  for 
telling  you  the  truth,  ye  must  be  the  olfspring  of  him  who' 
was  a  murderer  from  the  beginning,  and  stc  od  not  in  the  truth 
ver.  44.  ' 

We  he  not  horn  of  fornication]  We  are  not  a  mixed  spuri- 
ous breed— our  tribes  and  families  have  been  kept  distinct— 
we  are  descended  from  Abraham  by  his  legal  wife  Sarah'  and 
we  are  no  idolaters. 

We  have  one  Father,  even  God.]  In  the  spiritual  sense  of 
Jather  and  son,  we  are  not  a  spurious,  that  is,  an  idolatrous 
race  ;  because  we  acknowledge  none  as  our  spiritual  father 
and  worship  none  as  such,  but  tire  true  God.     See  Bp.  Pearce' 

42.  If  God  were  your  father,  ye  would  love  me]  I  came- 
from  God,  and  it  would  be  absurd  tosiijipose  that  you  would 
persecute  me  if  you  were  under  the  influence  of  God.  The 
children  of  the  same  Father  should  not  murder  each  other 

43.  Why  do  y/e  not  understand  my  speech?]  T/jk  XaXiav  rtiv 
Vjiriv,  this  my  mode  of  speaking— when  illustrating  spiritual 
by  natural  things  ;  \a\ia  refers  to  the  mwmer  of  speaking; 
Aoyof  to  the  matter  or  subject  on  which  he  spoke.  For  AaAiai-, 
the  C'o(/ex  PezcB  had  originally  aXijOeiav ;  why  do  ye  not  ac- 
knowledge this  TRUTH  of  mine  7  A  few  other  MSS.  agree  in 
this  reading. 

Because  ye  cannot  hear  my  word.]  That  is,  ye  cannot  bear 
inydoctrine  :  it  comes  too  close  to  you;  it  searches  your  hearts, 
detects  your  hypocrisy,  and  exposes  your  iniquitous  intentions 
and  designs :  and  as  ye  arfe  determined  not  to  leave  your  sins, 
so  ye  are  purposed  not  to  hear  my  doctrine. 

44.  Ye  are  of  your  father  the  devil]  Ye  are  the  seed  of  the 
old  serpent.     See  on  ver.  37. 

The  lusts  of  your  faihe?]  Like  father  like  son— What  Satan 
desires,  ye  desire  ;  because  ve  are  filled  with  his  nature.  Aw- 
lul  state  of  unregenerate  men  !  They  have  the  nearest  alli- 
ance to  SaUin— they  partake  of  his  nature,  and  have  in  tliem 
the  same  principles  and  propensities  which  characterise  the 
yei-y  nature  and  essence  .i  the  devil !  Reader,  canst  thou  rest 
in  this  state  I  Apply  to  God,  through  Christ,  that  thou  maye^ 
be  horn  again.      -  •' 

/fcwas  a  murderer  from  the  beginning]    It  was  through 
him  that  Adam  transgressed  ;  in  consequence  of  which  death 
entered  into  the  world,  and  slew  him  and  all  his  posterity.  This 
285 


5f7ie  Jews  blaspheme :  Abraham 


ST.  JOHN. 


rejoiced  to  see  the  days  of  Chrirt4 


46  Which  of  you  convinceth  me  of  sin  1  And  if  I  say  the  truth, 
Why  do  ye  not  believe  me  1  ,       , 

47  ■)  He  that  is  of  God  heareth  Hod's  words :  ye  therefore  hear 
them  not,  because  ye  are  not  of  God.  ,  .      „ 

•  is  TI  Then  answered  the  .lews,  and  said  unto  him.  Say  we  not 
well  that  thou  art  a  Samaritan,  and  ■=  hast  a  devil  1 

49  Jesus  answered,  I  have  not  a  devil ;  but  I  honour  my  Fa- 
ther, and  ye  do  dishonour  me. 

50  And  f  I  seek  not  mine  own  glory :  there  is  one  that  seeketh 
and  judgeth.  „  „ 

51  Verily,  verily,  I  say  unto  you,  s  If  a  man  keep  my  saying, 
he  shall  never  see  death. 

52  Then  said  the  Jews  unto  him,  Now  we  know  that  thou  hast 
a  devil.  >•  Aliraham  is  dead,  and  the  prophets ;  and  thou  sayest, 
If  a  man  keep  my  saying,  he  shall  never  taste  of  death. 

53  Art  thou  greater  than  our  father  Abraham,  which  is 

dChlOW,a7.  I  John4  6,-eCh.7.  SO.&.10.20.  Vefse  69.-f  Ch.  5.  41.  &-.18.— 
I;  Ch    6.  24   fe  11.26.— hZech.  1.5.  Heb.ll.  13.-i  CK.5,3.— k  Ch.6.4l.&  16. 14.&  17.1. 


was  the  sentiment  of  the  Jews  themselves.  In  So/iar  Cadas/i, 
the  Wicked  are  called  "Tlie  children  of  the  old  serpent,  who 
slew  Adam  and  all  his  descendants."     See  Sckoettgen. 

Abode  T)Ot  in  the  truth]  He  stood  not  in  the  truth — was  once 
in  a  state  of  glorious  felicity,  but  fell  from  it:  and  being  de- 
prived of  all  good  himself,  he  could  not  endure  that  others 
should  enjoy  any ;  therefore  by  his  lies  he  deceived  Eve,  and 
brought  her,  her  husband,  and  through  them,  their  posterity. 
Into  his  own  condemnation. 

He  sptake'th  of  his  own — Ektwv  iStoiv  \aXct,  hespcaketh  of  his 
vien  o^spring,  or  from  his  oirn  disposition,  for  he  is  the  father 
and  fountain  of  all  error  and  falsity ;  and  all  who  are  deceived 
by  him,  and  partake  of  his  disposition,  falsity  a.n&  cruelty,  are 
his  offspring, /or  he  is  a  liar  and  the  father  of  it — k«i  h  narrip 
avTuv—litevally,  his  fat/ier  also.  There  is  considerable  diffi- 
culty in  this  verse.  The  Cainites,  and  the  Archontites,  men- 
tioiiei)  by  Epiphanins,  read  it  thus  :  "Ye  are  the  children  of 
your  lather  the  devil,  because  he  is  a  liar,  and  his  father  was 
a  liar.  He  was  a  manslayer,  and  he  did  not  remain  in  the 
trutU  When  he  speaketh,  he  gpeaketh  a  lie  of  his  own,  (pro- 
geiiiwrs,  understood)  because  his  father  also  was  a  liar."  The 
consequences  which  the  above  heretics  drew  from  this  verse, 
were  the  following.  They  said  that  the  father  of  the  Jews 
was  a  demon  ;  that  he  also  had  a  demon  for  his  father;  and 
thiit  he  had  a  demon  for  his  father,  &c.  The  Archontites  main- 
tained that  Cain  had  a  demon  for  his  father,  the  spirit  which 
our  Lord  speaks  of  here  ;  and  that  the  Jews  proceeded  from 
the  race  of  Cain. 

Grotius,  supposing  that  the  devil  who  tempted  Eve  was  not 
the  prince  of  devils,  but  rather  a  subordinate  one,  seems  to 
think  he  may  be  understood  here,  Jie  is  a  liar,  and  hisfat)ier 
also,  which  is  the  literal  translation  of  the  latter  clause  of  the 
text,  wf  Kai  b  rrarrip  avTov,  as  it  has  been  read  by  many  of  the 
primitive  Fathers. 

Mr.  Wakefield,  by  changing  ro  before  'fcvSos,  into  rif,  gives 
tlie  text  the  following  translation  : — "The  devil  is  your  father, 
and  ye  willingly  perform  the  lusts  of  your  father.  He  was  a 
manslayer  from  the  first,  and  continued  not  in  the  truth,  be- 
cause there  is  no  truth  in  him.  When  any  one  speaketh  a 
lie,  he  speaketh  according  to  his  own  kindred :  for  his  father 
also  is  a  liar."  Our  own  translation,  that  refers  varrip  avruv, 
to  i'cvSoi,  a  lie,  and  not  to  *£Dr')S,  a  liar,  is  probably  the  most 
correct. 

46.  Which  of  you  convinceth  me  of  sin  7]  Do  you  pretend 
to  reject  the  truths  which  I  announce,  because  my  life  does 
not  correspond  to  the  doctrines  I  have  taught  1  But  can  any 
<if  you  prove  me  guilty  of  any  fault  T  You  have  maliciously 
watched  all  my  steps  :  have  you  seen  the  smallest  matter  to 
reprove,  in  any  part  of  my  conduct  1 

But  it  is  probable  that  anapna,  sin,  is  put  here  in  opposi- 
tion to  aXriQcta,  truth,  in  the  same  verse,  and  then  it  should  be 
renAereAfalsehood.  The  very  best  Greek  writers  use  the  word 
in  tlie  same  sense :  this  Kypke  proves  by  quotations  from  Po- 
lybius,  Lucian,  DionysiusHalicarnassensis,  Plutarch,  Thu- 
cydides,  and  Hippocrates.  Raphelius  adds  a  pertinent  quo- 
tation from  Herodotus,  and  shows  that  the  purest  Latin  writers 
have  used  the  word  peccatum,  sin,  in  the  sense  of  error  or 
falsehood.     See  the  note  on  Gen.  xiii.  13. 

47.  He  that  is  of  God]  Meaning  probably  himself:  he  who 
came  from  God,  or  was  born  of  God — heareth  the  words  of 
God — has  the  constant  inspiration  of  his  Spirit,  speaks  no- 
thing but  truth,  and  cannot  possibly  err. 

48.  Thou  art  a  Samaritan]  This  was  the  same  among  them 
as  heretic  or  schismatic  among  us.  This  is  the  only  time  in 
which  the  Jews  gave  our  Lord  this  title  of  reproach ;  and  they 
probably  grounded  it  on  his  having  preached  among  them, 
and  lodged  in  their  villages.  See  the  account  in  chap.  iv.  but 
Samaritan,  among  them,  meant  a  person  unworthy  of  any 
credit. 

Bast  a  devil  7]  Art  possessed  by  an  evil  spirit ;  and  art,  in 
consequence,  deranged. 

49. 1  have  not  a  devil]  The  first  part  of  the  charge  was  too 
futile  :  if  taken  literally,  it  was  both  absurd  and  impossible ; 
they  did  not  believe  it  themselves,  and  therefore  our  Lord  does 
not  stop  a  moment  to  refute  it :  but  he  answers  to  the  second 
with  the  utmost  meekness  and  conclusiveness  :  I  honour  God. 
This  is  what  no  demon  can  do,  Hor  any  man  who  is  under 
•uch  influence. 

60.  /  seek  not  mine  own  glory]  Another  proof  that  I  am 
.^t...,  286 


dead"!  and  the  prophets  are  dead  :  whom  makest  thou  thyself  1 

54  Jesus  answered,  >  If  I  honour  myself,  my  honour  is  nothing : 
k  it  is  my  Fatlier  that  honoureth  me  ;  of  whom  ye  say  that  he 
is  your  God  : 

55  Yet '  ye  have  not  known  him ;  but  I  know  him  :  and  if  I 
should  say,  1  know  him  not,  I  shall  be  a  liar  like  unto  you:  out 
I  know  him,  and  keep  his  saying. 

56  Your  father  Abraham  ™  rejoiced  to  see  my  day :  "and  he 
saw  it,  and  was  glad. 

57  Then  said  the  Jews  unto  him.  Thou  art  not  yet  fifty  yearB 
old,  and  hast  thou  seen  Abraham  1 

58  Jeshs  said  unto  them,  Verily,  verily,  I  say  unto  you.  Before 
Abraham  was,  "  I  am. 

6S  1  Then  p  took  they  up  stones  to  cast  at  hifti :  but  Jesus  hid 
himself,  and  went  out  of  the  temple,  «  going  through  the  midst 
of  them,  and  so  passed  by. 

Luke  1(1  24.— n  Heh.  II.  13,-0  Exod.  3.  14.   lax  43.  13. 
l.a— pCh,in.31,39.  51.11,8.— q  Luke  4.  30. 


not  intluenced  by  any  spiritbut  that  which  proceeds  from  God. 
But  there  is  one  who  seeketh — i.  e.  my  glory — aiid  judgeth — 
will  punish  you  for  your  determined  obstinacy  and  iniquity. 

51.  Shall  never  see  death]  As  Moses  promised  a  long  life, 
with  abundance  of  temporal  blessings,  to  those  who  should 
keep  his  statutes  and  ordinances  :  so  he  who  keeps  my  doc- 
trine shall  not  only  have  a  long  life,  but  shall  never  see  death, 
he  shall  never  come  under  the  power  of  the  death  of  the  soul ; 
but  Shall  live  eternally  with  me  in  my  glory. 

54.  Your  God]  Many  MSS.  and  most  of  the  Versions,  read 
hpMv,  our,  instead  oi^  vyioyv.  The  variation  is  of  very  little  con- 
sequence. They  called  God  their  God,  while  enemies  to  him 
both  in  their  spirit  and  conduct. 

56.  Abraham  rejoiced  to  see  my  day]  Or,  he  earnestly  de- 
sired to  see  my  day ;  rryaWiaaaro,  from  ayav,  very  tnuch,  and 
aWoiiat,  I  leap — his  soul  leaped  forward  in  earnest  hope  and 
strong  expectation,  that  he  might  see  the  incarnation  of  Jesus 
Christ.  The  metaphor  appears  to  be  taken  from  a  person,  who, 
desiring  to  see  a  long  expected  friend  who  is  coming,  runs 
forward,  now  and  then  jumping  up  to  see  if  he  can  discover 

him.  There  is  a  saying  very  like  this  in  Sohar  Numer.  fol. 
61.  "  Abraham  rejoiced  because  he  could  know,  and  perceive, 
and  cleave  to  the  divine  name."  The  divine  name  is  nini  Ye- 
hovah  ;  and  by  this  they  simpjy  mean  God  himself. 

And  he  saw  it]  Not  only  in  the  first  promise,  Gen.  iii.  15. 
for  the  other  patriarchs  saw  this  as  well  as  he  :  and  not  only 
in  that  promise  which  was  made  particularly  to  himself.  Gen. 
xii.  7.  xxii.  18.  (compared  with  Gal.  iii.  16.)  that  the  Messiah 
should  spring  from  this  family  :  but  he  saw  this  day  especially 
when  Jehovah  appeared  to  him  in  a  human  form,  Gen.  xviii. 
2,  17.  which  many  suppose  to  have  been  a  manifestation  of  the 
Lord  Jesus. 

57.  Thou  art  not  yet  fifty  years  old]  Some  MSS.  read  forty. 
The  age  of  our  blessed  Lord  has  never  been  properly  deter- 
mined.    Some  of  the  primitive  fathers  believed  that  he  was 

_fifty  years  old  when  he  was  crucified ;  but  their  foundation, 
which  is  no  other  than  these  words  of  the  Jews,  is  but  a  very 
uncertain  one.  Calmet  thinks  that  our  Lord  was  at  this  time 
about  thirty-four  years  and  ten  months  old :  and  that  he  was 
crucified  about  the  middle  of  his  thirty-sixth  year :  and  as- 
serts that  the  vulgar  era  is  three  years  too  late.  On  the  other 
hand,  some  allow  him  to  have  been  but  thirty-one  years  old; 
and  that  his  ministry  had  lasted  but  one  year.  Many  opinions 
on  this  subject,  which  are  scarcely  worthy  of  being  copied,  may 
be  found  in  Calmet. 

58.  Before  Abrahatn  was,  lam.]  The  following  is  a  literal 
translation  of  Calmet's  note  on  this  passage  : — "  I  am  from  all 
eternity.  I  have  existed  before  all  ages.  You  consider  in  me 
only  tlie  person  who  speaks  to  you,  and  who  has  appeared  to 
you  within  a  particular  time.  But  besides  this  human  na- 
ture, which  ye  think  ye  know,  there  is  in  me  a  divine  and 
eternal  nature.  Both  united,  subsist  together  in  my  person. 
Abraham  knew  how  to  distinguish  them.  He  adored  me  as 
his  God ;  and  desired  me  as  his  Saviour.  He  has  seen  me  in 
my  eternity,  and  he  predicted  my  coming  into  the  world." 

On  the  same  verse  Bishop  Pearce  speaks  as  follows — "  What 
Jesus  here  says,  relates  (I  think)  to  his  existence  antecedent 
to  Abraham's  days,  and  not  to  his  having  been  the  Christ  ap- 
pointed and  foretold  before  that  time  :  for  if  Jesus  had  meant 
this,  the  answer,  I  apprehend,  would  not  have  been  a  pertinent 
one.  He  might  have  been  appointed  and  foretold  for  the  Christ; 
but  if  he  had  not  had  an  existence  before  Abraham's  days, 
neither  could  he  have  seen  Abraham,  (as,  according  to  our 
English  translation,  the  Jews  suppose  him  to  have  said)  nor 
could  Abraham  have  seen  him,  as  I  suppose  the  Jews  under- 
stood him  to  have  said  in  the  preceding  verse  :  to  which  words 
of  the  Jews,  the  words  of  Jesus  here  are  intended  as  an  answer. 

59.  Then  took  they  up  stones,  &(;.]  It  appears  that  the  Jews 
understood  him  as  asserting  his  Godhead  ;  and  supposing  him 
to  be  a  blasphemer,  they  proceeded  to  sto7ie  him,  according  to 
the  law :  Lev.  xxiv.  16. 

But  Jesus  hid  himself  ]  In  all  probability  he  rendered  him- 
self inutsiiie — though  some  will  have  it  that  he  conveyed  him- 
self away  from  those  Jews  who  were  his  enemies,  by  mixins 
himself  with  the  many  who  believed  on  him,  (ver.  30,  31.)  and 
who,  we  may  suppose,  favoured  his  escape.     Pearce. 

But  where  did  they  find  the  stones,  Christ  and  they  being  in 
the  temple  1  It  is  answered,  1st.  It  is  probable,  as  the  build- 
ings of  the  temple  had  not  been  yet  completed,  there  might 


The  account  of  the  man 


CHAPTER  IX. 


ttJio  vas  born  blind. 


Imve  been  many  stones  near  tlip  place  :  or,  2dly.  They  might 
have  gone  out  to  the  outer  courts  for  them  ;  and  before  their 
return  our  Lord  had  escaped.     See  Lightfoot  and  Cahnet. 

Going  through  (he  midst  of  them,  and  so  passed  by.]  These 
words  lire  wanting  in  tlie  Coaei  Bezft,  and  in  several  editions 
and  versions.  Erasmus,  Grotius,  Beta,  Pearce,  and  Gries- 
bach,  think  them  not  genuine.  The  latter  has  left  them  out  of 
the  text.  But  notwithstanding  what  these  critics  have  said, 
the  Words  seem  necessary  to  e.vplain  the  manner  of  our  Lord's 
escape.  1st.  lie  hid  himself,  by  becoming  invisible  ;  and  then, 
2dly.  Repassed  through  the  midst  of  them,  and  thus  got  clear 
away  from  the  place  See  a  shnilar  escape  mentioned,  Luke 
iv.  30.  and  the  note  there. 

The  subjects  of  this  chapter  are  both  uncommon  and  of 
vast  importance. 

1.  The  case  of  the  woman  taken  in  adultery,  when  properly 
and  candidly  considered,  is  both  intelligible  and  edifying,  it 
is  likely  that  the  accusation  was  well  founded  ;  and  tliat  the 
scribes  and  Pharisees  endeavoured  maliciously  to  serve  them- 
selves of  the  fact,  to  embroil  our  Lord  witli  the  civil  power,  or 
ruin  his  moral  reputation.  Our  Lord  was  no  magistrate,  and 
therefore  could  not,  with  any  propriety,  give  judgment  in  tlie 
case — had  he  done  it,  it  must  have  been  considered  an  inva- 
.sion  of  the  right."?  and  otflce  of  the  civil  magistrate,  and  would 
have  afforded  them  ground  for  a  process  against  him.  On  the 
other  hand,  had  he  acquitted  the  woman,  ho  might  have  been 
considered  not  only  as  setting  aside  the  law  of  Moses,  but  as 
being  indulgent  to  a  crime  of  great  moral  turpitude  ;  and  the 
report  of  this  must  have  ruined  his  moral  character.  He  dis- 
appointed this  malice  by  refusing  to  enter  into  the  case;  and 
overwhelmed  his  adversaries  with  confusion  by  unmasking 
thoir  heartS;  and  pointing  out  their  private  abominations.  It 
IS  generally  supposed  that  our  Lord  acquitted  the  woman  : 
this  is  incorrect :  he  neither  acquitted  nor  condemned  her ;  he 
did  not  enter  at  all  juridically  into  the  business.  His  saying, 
neither  do  I  condemn  thee,  was  no  more  than  a  simple  decla- 
ration that  he  would  not  concern  himself  with  the  matter : 


that  being  the  office  of  the  civil  magistrate  ;  but  as  a  preaclier 
of  righteousness,  he  exhorted  her  to  ahandon  liCr  evil  prac- 
tices, lest  the  piuiishment,  which  she  was  now  likely  to  es- 
cape, should  be  inflicted  on  her,  for  a  repetition  of  her  trans- 
gression. 

2.  In  several  places  in  tins  chapter,  our  Lord  shows  his  in- 
timate union  with  tlie  Father,  both  in  will,  doctrine,  and  deed: 
and  tliongli  he  never  speaks  so  as  to  confound  tlie  »ersons,  yet 
he  evid'Mitly  shows  that  such  was  the  indivisible  unity  sub- 
sisting between  the  Father  and  the  Son,  that  what  the  one  wit- 
nessed, the  other  witnessed  :  what  the  one  did,  the  other  did: 
and  that  ho  who  saw  the  one,  necessarily  saw  the  other. 

3.  The  original  state  of  Satan  is  here  pointed  out — he  abode 
not  in  the  truth,  ver.  44.  Therefore  he  was  once  m  tlie  truth, 
in  righteousness,  and  true  holiness — and  he  fell  from  that  truth 
xnlci  sin  a.nd  falsehood,  so  that  he  became  the /«Mpr  q/"fes, 
and  {\\(t  first  murderer.  Our  Lord  conlirms  hero  the  Mosaic 
account  of  the  fall  of  man  ;  and  shows  that  this  fall  was  brought 
about  by  his  lies,  and  that  these  lies  issued  in  the  murder  or 
destruciion  both  of  the  body  and  soul  of  man. 

4.  The  patience  and  meekness  exercised  by  our  Lord  toward.^ 
his  most  fell  and  unrelenting  enemies,  are  worthy  the  especial 
regard  of  all  those  who  are  persecuted  for  righteousness.— 
VVhnn  he  was  reviled,  he  reviled  not  again.  As  the  Searcher 
of  hearts,  he  simply  declared  their  state,  ver.  44.  in  order  to 
their  conviction  and  conversion  :  not  to  have  done  so,  would 
have  been  to  betray  their  souls.  In  this  part  of  his  conduct 
we  find  tiFo  grand  virtues  united,  which  are  rarely  associated 
in  man,  meekness  and  fidelity — patience  to  bear  all  insults 
and  personal  injuries  ;  and  hotd/iess,  in  the  face  of  persecu- 
tion and  death,  to  declare  the  truth.  The  meek  man  generally 
leaves  the  sinner  uyireprovcd :  the  boldanA  zealous  7nan,  often 
betrays  a  want  of  Awe  self-^nanagement,  and  reproves  sin  in 
a  spirit  which  prevents  the  reproof  from  reaching  the  heart. 
In  this  respect,  also,  our  blessed  Lord  has  left  us  an  example 
that  we  should  follow  his  steps.  Let  him  that  readeth  under- 
stand. 


CHAPTER  IX. 

Account  of  the  man  trko  teas  born  blind,  1 — 5.  Christ  heals  him,  6,  7.  The  man  is  questioned  by  his  neighbours,  8—12. 
He  is  brought  to  the  Pharisees,  icho  (question  him,  13 — 17,  and  then  his  parents,  18 — 23.  IViey  again  interrogate  the  rnan, 
who,  vindicating  the  conduct  of  Christ,  is  excommunicated  by  them,  24—34.  Jesus  hearing  of  the  conduct  of  the  Phari- 
sees, afterward  finds  the  man,  and  reveals  himself  to  him,  35 — 38.  He  passes  sentence  on  the  'obduracy  and  blindness  oj 
the  Pharisees,  39— 4L     [A.  M.  4033.     A.  D.  29.    An.  Olymp.  CCII.  1.] 


AND  as  Jesus  passed  by,  he  saw  a  man  which  "  was  blind 
from  his  birth. 

2  And  his  di.sciples  asked  him,  saying.  Master,  •>  who  did  sin, 
this  man,  or  his  parents,  that  he  was  born  blind! 

3  Jesus  answered,  Neither  hath  this  man  sinned,  nor  his  pa- 


=  Ch.II.4.— dCh.  4.34.  &  5. 19,  36. 


NOTES.— Verse  1.  And  a^  Jesus  passed  by]  This  chapter  is 
a  continuation  of  the  preceding,  and  therefore  the  word  Jesus 
is  not  in  the  Greek  text;  it  begins  simply  thus — Andpassing 
along,  KOI  Ttapayuv,  &c.  Having  left  the  temple  where  the  Jews 
were  going  to  stone  him,  (chap.  viii.  59.)  it  is  probable  our  Lord 
went,  according  to  his  custom,  to  the  mount  of  Olives.  The 
next  day,  which  was  the  Sabbath,  ver.  14.  he  met  a  man  who 
had  been  born  blind,  sitting  in  some  public  place,  and  asking 
alms  from  those  who  passed  by,  ver.  8. 

2.  Who  did  sin,  this  man,  or  his  parents]  The  doctrine  of 
the  transmigration  of  souls,  appears  to  have  been  an  article 
in  the  creed  of  the  Pharisees,  and  it  was  pretty  general  both 
among  the  Greeks  and  the  Asiatics.  The  Pythagoreans  be- 
lieved the  souls  of  men  were  sent  into  other  bodies,  for  the 
punishment  of  some  sin  which  they  had  committed  in  a  pre- 
existent  state.  This  seems  to  have  been  the  foundation  of  the 
disciples'  question  to  our  Lord.  Did  this  man  sin  in  a  pre- 
existent  state,  that  he  is  punished  in  this  body  with  blindness? 
Or  did  his  parents  commit  some  sin,  for  which  they  are  thus 
plagued  in  their  oflspring  % 

Most  of  the  Asiatic  nations  have  believed  in  the  doctrine  of 
transmigration.  The  Hindoos  still  hold  it ;  and  profess  to  tell 
precisely  the  sin  wliich  the  pei-son  committed  in  another  body,' 
by  the  ajjlictions  which  he  endures  in  this :  they  profes"  ilso 
to  tell  the  cures  for  tliese.  For  instance,  they  say  the  head-ach 
is  a  punishment  for  having,  in  a  former  state,  spoken  irrere- 
rently  to  fither  or  mother.  Aladness,  is  a  punishment  for 
having  been  disohediunt  to  father  or  mother,  or  to  their  spiri- 
tual guide.  Thr  epilepsy,  is  a  punishment  for  having,  in  a 
former  state,  adnunisteredpoi'soH  to  any  one  at  the  command 
of  his  master.  Pain  in  the  eyes,  is  a  punishment  for  having, 
in  another  body,  coveted  another  man's  wife.  Blindness,  is 
a  punisliment  for  having  killed  his  mother  :  but  this  person, 
they  say,  before  his  new  birth,  will  suffer  many  years  toitnent 
in  hell.  See  many  curious  particulars  relative  to  this  in  the 
Ayken  .\kbery,  vol.  iii.  p.  163 — 175.  and  in  the  Institute's  of 
Menu,  chap.  xi.  Inst.  48  to  53. 

The  Jewish  Rabbins  have  had  the  same  belief  from  the  very 
remotest  antiquity.  Origen  cites  an  apocryphal  book  of  the 
Hebrews,  in  which  the  patiiarch  Jacob  is  made  to  speak  thus : 
/  am  an  angel  of  God  :  one  of  the  first  order  of  spirits.  Men 
call  me  Jacob,  but  my  true  name,  which  God  has  given  me,  is 
Israel.— Oral.  Joseph,  apud  Orig.  Many  of  the  Jewish  doc- 
tors have  believed  that  the  souls  of  Adam,  Abraham,  and  Phi- 
nehas,  have  successively  animated  the  great  men  of  their  na- 


rents  :  "  but  that  the  works  of  God  should  be  made  manifest  in 
him. 

4^1  must  work  the  works  of  him  that  sent  me,  while  it  is 
day:  the  night conieth,  when  no  man  can  work. 

5  As  long  as  I  am  in  the  world,  '  I  am  the  light  of  the  world. 

&.11.9.  SI.13.35.&17.4.— eChap.  1,5,  9.  &  3.  19.  Sl.8.13.  &  12.35,  46. 


tion.  Philo  says,  that  the  air  is  full  of  spirits,  and  that  some, 
through  their  natural  propensity,  join  the?nselvcs  to  bodies; 
and  that  others  have  an  aversion  from  such  a  union.  See  se- 
veral other  things  relative  to  this  point,  in  his  treatises  De 
plant.  Noe — De  gigantibus — De  Uonfus.  Ling. — De  Som- 
7iiis,  &c. ;  and  see  Calmet,  where  he  is  pretty  largely  quoted. 

Josephtts,  Ant  b.  xviii.  c.  1.  s.  3.  and  War,  b.  ii.  c.  8.  s.  }t. 
gives  an  account  of  the  doctrine  of  the  Pharisees  on  this  sub- 
ject, lie  intimates  that  the  souls  of  those  only  who  were  pi- 
ous, were  permitted  to  reanimate  human  bodies,  and  this  wa.s 
rather  by  way  of  reward  than  punishment ;  and  that  the  souls 
of  the  vicious  aj'e  put  into  eternal  prisons,  where  they  are 
continually  tormented,  and  out  of  which  they  can  never  es- 
cape. Rut  it  is  veiy  likely  that  Josephus  has  not  told  the  whole 
truth  here!  and  that  the'doctrineof  the  Pharisees  on  this  sub- 
ject, was  nearly  the  same  with  that  of  ttie  Papists  on  purga- 
tory. Those  wlio  are  very  wicked  go  irrecoverably  to  hell ;  but 
those  who  are  not  so,  have  the  jirJv'ilege  of  expiating  their  ve- 
nial sins  in  purgatory.  Tluis.  probably,  is  the  Pharisean  doc- 
trine of  the  Iransmi'gratiOK  to  be  understood.  Those  who 
were  comparatively  pious,  went  into  other  bodies  for  the  ex- 
piation of  any  remaining  guilt  which  had  not  been  removeii 
previously  to  a  sudden,  or  premature  death  ;  after  which, 
they  were  fully  prepared  tor  paradise  :  but  others,  who  had 
been  incorrigibly  wicked,  were  sent  at  once  into  hell,  with- 
out ever  being  ofTe^ed  the  privilege  of  amendment  or  escape. 
For  the  reasons  «'hich  may  be  collected  above,  much  as  I  re- 
verence Bisb.'P  Pearce,  I  cannot  agree  witli  his  note  on  this 
passage,  vhere  he  says,  that  the  words  of  his  disciples  should 
be  thus  understood  :  Who  did  sin  1  This  man,  that  he  is 
blind?  or  his  parents,  that  he  icas  born  so'.'  He  thinks  it  pro- 
baWe  that  the  disciples  did  not  know  that  the  man  was  born 
bJmd  :  if  he  was,  then  it  was  for  some  sin  of  his  parents — 
if  he  was  not  born  so,  then  this  blindness  came  unto  him  as  a 
punishment  for  some  crime  of  his  own.  It  may  be  just  neces- 
sary to  say,  that  some  of  the  rabbins  believed,  that  it  was  pos- 
sible for  an  infant  to  sin  in  the  womb,  and  to  be  punished 
with  some  bodily  infirmity  in  consequence.  See  several  ex- 
amples in  Lightfoot  on  this  place. 

.3.  Neither  hath  t/iis  man  sinned,  nor  his  parents]  That  is, 
the  blindness  of  this  person  is  not  occasioned  by  any  sin  of 
his  own,  nor  of  his  parents  ;  but  has  happened  in  the  ordinary 
couree  of  divine  Providence :  and  shall  now  become  the  in- 
strument of  salvation  to  his  soul,  edification  to  others,  and 
glorv  to  God.  Many  of  the  Jews  thought  that  marks  on  tha 
287 


TTw;  Pharisees  cavil  at  the  cure 


ST.  JOHN. 


wrought  on  the  blind  man. 


6  When  he  had  thus  spoken,  f  he  f>pat  on  tlie  ground,  and 
made  clay  of  the  spittle,  and  he  s  anointed  the  eyes  of -the  blind 
man  with  the  clay, 

7  And  said  unto  him,  Go,  wa.sh  h  in  the  pool  of  feiloam,  (which 
is  by  interpretation,  Sent.)  '  He  went  his  way  tlierefore,  and 
washed,  and  came  seeing. 

8  li  The  neighbours,  tlierefore,  and  they  which  before  had 
seen  him  that  he  was  blind,  said.  Is  not  tliis  he  that  sat  and 


9  Some  said,  This  is  he  :  others  said,  He  is  like  him :  but  lie 
said,  I  am  he. 

10  Therefore  said  they  unto  him.  How  were  thine  eyes  opened") 

11  He  answered  and  said,  ^  A  man  that  is  called  Jesus  made 
clay,  and  anointed  mine  eyes,  and  said  unto  me,  Go  to  the  pool 
ofSiloam,  and  wash:  and  I  went  and  washed,  and  I  received 
sight. 

12  Then  said  they  unto  hiui.  Where  is  he?  He  said,  I  know  not. 

13  1  They  brought  to  the  Pharisees  him  that  aforetime  was 
blind. 


body  were  proofs  of  sin  in  the  soul.  From  a  like  persuasion, 
probably,  arose  that  proverb  among  our  northern  neighbours— 
Mark  hvn,  whom  God  inarks. 

4.  While  it  is  day]  Though  I  plainly  perceive  that  the 
cure  of  this  man  will  draw  down  upon  me  the  malice  of  the 
Jewish  rulers,  yet  I  must  accomplish  the  work  for  which  I 
crnne  into  the  world  while  it  is  day  ;  while  the  term  of  this 
life  of  mine  shall  last.  It  was  about  six  months  after  this  that 
our  Lord  was  crucified.  It  is  very  likely  that  the  day  was  now 
declining,  and  night  coming  on  ;'  and  he  took  occasion  from 
tills  circumstance  to  introduce  the  elegant  metaphor  imme- 
diately following.  By  this  we  are  taught  that  no  opportunity 
for  doing  good  should  be  omitted — day  representing  the  op- 
portavity  :  night  the  loss  of  that  opportunity. 

5.  1  a;n  the  light  of  the  world]  Like  the  sun,  it  is  my  busi- 
ness to  dispense  light  and  heat  every  where  ;  and  to  neglect 
no  opportunity  that  may  offer  to  enlighten  and  save  the  bodies 
and  souls  of  men.     See  chap.  viii.  12. 

6.  Anointed  the  eyes  of  the  blind  man]  It  would  be  difficult 
to  find  out  the  reason  which  induced  our  Lord  to  act  thus.  It 
is  certain  this  procedure  Qan  never  be  supposed  to  have  been 
any  likely  medical  means  to  restore  sight  to  a  man  who  was 
born  blind — this  action,  therefore,  had  no  tendency  to  assist 
the  miracle.  If  his  eyelids  had  been  only  so  gummed  together, 
that  they  needed  nothing  but  to  be  suppled  and  well  washed, 
it  is  not  likely  that  this  could  possibly  have  been  omitted  from 
his  birth  until  now.  The  Jews  believed  that  there  was  some 
virtue  in  spittle  to  cure  the  diseases  of  the  eye  ;  but  then  they 
always  accompanied  this  with  some  charm.  Our  Lord  might 
make  clay  with  the  spittle,  to  show  that  no  charms  or  spells 
were  used ;  and  to  draw  their  attention  more  particularly  to 
the  miracle  which  he  was  about  to  work.  Perhaps  the  best 
lesson  we  can  learn  from  this  ir  :  That  God  will  do  his  own 
work  in  his  own  way  ;  and  to  hide  pride  from  man,  will  often 
accomplish  the  most  beneficial  ends  by  means  not  only  simple 
or  despicable  in  themselves,  but  by  such  also  as  appear  en- 
tirely contrary,  in  their  nature  and  operation,  to  the  end  pro- 
posed to  be  effected  by  them. 

7.  Siloam]  Called  also  Shiloah,  Siloe,  or  .Si'/oa, was  a  fountain 
under  the  walls  of  Jerusalem,  towards  tlie  east,  between  the 
city  and  the  brook  Kidron.  Calmet  thinks  that  this  was  the 
same  with  En-rogel,  or  the  Fuller'' sfoicyitain,  which  is  men- 
tioned in  Josh.  XV.  7.  xviii.  16.  in  Lam.  xvii.  17.  and  in  1  Kings 
i,  9.  Its  waters  were  collected  in  a  great  reservoir  for  the  use 
of  the  city  ;  and  a  stream  from  it  supplied  the  pool  of  Bethesda. 

By  interpretation.  Sent]  From  the  Hebrew  rhw  shalach, 
he  sent ;  either  becaubo  it  was  looked  upon  as  a  gift  se7ii{rom 
God,  for  the  use  of  the  citj ;  or  because  its  waters  were  direct- 
ed or  sejit  by  canals  or  pipes  into  different  quarters,  for  the 
same  purpose.  Some  think  there  is  an  allusion  here  to  Gen. 
xlix.  10.  that  this  fountain  was  a  typ^'  of  Shiloh,  the  Christ,  the 
KENT  of  God ;  and  that  it  was  to  direct  ihe  man's  mind  to  the 
accomplishment  of  the  above  prophecy,  that  our  Lord  sent  him 
to  this  fountain.  This  supposition  does  not  appear  very  solid. 
The  Turks  have  this  fountain  still  in  great  veneration ;  and 
think  the  waters  of  it  are  good  for  the  diseases  of  the  eyes. 
Lightfoot  says,  that  the  spring  ofSiloam  discharged  itself  by  a 
double  stream  into  a  twofold  pool — the  upper  was  called  ni'?"'!'' 
shiloach,  the  lower  nStr  shelach  ;  the  one  signifying  anc^aXuc- 
voi,  sent,  the  latter /f(j(?((di',J?eeces;  and  that  our  Lord  marked 
this  point  so  particularly,  to  inform  the  blind  man  that  it  was 
not  to  Shelach,  but  to  Shiloach,  that  he  must  go  to  wash  his 
eyes.  These  two  pools  seem  to  be  referred  to  in  Isa.  vii.  2.3. 
xxii.  9. 

8.  That  he  was  blind]  'On  Tti(/>Aoj  rjv  :  but  instead  of  this, 
TtpoaaiTrii,  when  he  begged,  or  ?cas  a  beggar,  is  the  reading 
of  ABC'DKL.  seven  others,  both  the  Syriac,  both  the  Arabic, 
latter  Persic,  Coptic,  Mthiopic,  Armenian,  Sahidic,  Gothic, 
Slavonic,  Vulgate,  eight  copies  of  the  Itala,  and  some  of  the 
primitive  Fathers.  This  is  in  all  probability  the  true  reading ; 
and  is  received  by  Griesbach  into  the  text. 

Beggars  in  all  countries  have  a  language  peculiar  to  them- 
selves. The  language  of  the  Jewish  beggars  was  the  follow- 
ing ;  >3  ■'3?  Deserve  something  by  me— Give  me  something  that 
tod  may  reward  you.  ^a  "\J  Ot  O  i3-\  Oh  ye  tender-hearted, 
ao  yourselves  good  by  me.  Another  form  which  seems  to  have 
388 


14  And  it  was  the  sabbatli  day,  when  Jesus  made  the  clay, 
and  opened  his  eyes. 

15  Then  again  the  Pharisees  also  asked  him,  how  he  had  re- 
ceived his  sight.  He  said  unto  them.  He  put  clay  upon  mine 
eyes,  and  I  waslied,  and  do  see. 

16  Therefore  said  some  of  the  Pharisees,  This  man  is  not  of 
God,  because  he  keepeth  not  the  sabbath  day.  Others  said, 
'  How  can  a  man  that  is  a  sinner  do  such  miracles'?  And 
'"  there  was  a  division  among  them. 

17  They  say  unto  the  blind  man  again,  What  sayest  thou  of 
him,  that  he  hath  opened  thine  eyes?  He  said,  "He  isa  prophet. 

18  But  the  Jev\'s  did  not  believe  concerning  him,  that  lie  had 
been  blind,  and  received  his  sight,  until  they  called  the  pa- 
rents of  him  that  had  received  his  sight. 

19  And  they  asked  them,  saying.  Is  this  your  son,  who  ye  say 
was  born  blind?  how  then  doth  he  now  see? 

20  His  parents  answered  them  and  said,  We  know  that  this 
is  our  son,  and  that  he  was  born  blind  : 

21  But  by  what  means  he  now  seeth,  we  know  not ;  or  who 


been  used  by  such  as  had  formerly  been  in  better  ciiTum- 
stances,  was  this :  njn  rra  o  Vsnois  Nnn  ntfi  o  od  Look  back 
and  see  what  I  have  been  ;  look  upon  me  now,  and  see  what 
I  am.     See  Lightfoot. 

9.  Some  said.  This  is  he]  This  miracle  was  not  wrought  in 
private — nor  before  nfew  persons — nor  was  it  lightly  credited. 
Those  who  knew  him  before,  were  divided  in  their  opinion 
concerning  him  :  not  whether  the  man  who  sat  there  begging 
was  blind  before ;  fur  this  was  known  to  all :  nor  whetlier  the 
person  now  before  them  saw  clearly;  for  this  was  now  noto- 
rious :  but  whether  this  was  the  person  who  was  born  blind, 
and  who  used  in  a  particular  place  to  sit  begging. 

Others  said.  He  is  like  him]  This  was  very  natural :  for 
certainly  the  restoration  of  his  sight  must  have  given  him  a 
very  different  appearance  to  what  he  had  before. 

11.  A  man  that  is  called  .Tesus]  The  whole  of  this  relation 
is  simple  and  artless  in  the  highest  degree.  The  blind  man 
had  never  seen  Jesus,  but  he  had  heard  of  his  name — he  felt 
that  he  had  put  something  on  his  eyes,  which  he  afterwards 
found  to  be  clay— hut  how  this  was  made,  he  could  not  tell ; 
because  he  could  not  see  Jesus  when  he  did  it : — therefore  he 
does  not  say,  he  made  clay  of  spittle — but  simply,  he  made 
clay,  and  spread  it  upon  my  eyes.  Where  a  multitude  of 
incidents  must  necessarily  come  into  review,  imposture  and 

falsehood  generally  commit  themselves,  as  it  is  termed  ;  but 
however  numerous  the  circumstances  may  be  in  a  relation  ol 
fact,  simple  truth  is  never  embarrassed. 

12.  Where  is  he  ?  They  had  designed  to  seize  and  deliver  him 
up  to  the  sanhedrim,  as  a  violater  of  the  law,  because  he  had 
done  this  on  the  Sabbath  day. 

13.  They  brought  to  the  Pharisees]  These  had  the  chief  rule, 
and  determined  all  controversies  among  the  people :  in  every 
case  of  religion,  their  judgment  wjis  final :  the  people,  now 
fully  convinced  that  the  man  had  been  cured,  brought  him  to 
the  Pharisees,  that  they  miglit  determine  how  this  was  done, 
and  whether  it  had  been  done  legally. 

14.  It  was  the  Sabbath]  Some  of  the  ancient  rabbins  taught, 
and  they  have  been  followed  by  some  moderns  not  much  bet- 
ter skilled  in  physic  than  themselves,  that  the  saliva  is  a  cure 
for  several  disorders  of  the  eyes :  but  the  former  held  this  to  be 
contrary  to  the. law,  if  applied  on  the  Sabbath.  See  Light- 
foot's  Hor.  Talm. 

16.  This  man  is  not  of  God]  He  can  neither  be  the  Messiah 
nor  a  prophet,  for  he  lias  broken  the  Sabbath.  The  Jews  al- 
ways argued  falsely  on  this  principle.  The  law  relative  to  the 
observation  of  the  Sabbath,  never  forbade  any  work  but  what 
was  of  the  servile  and  unnecessary  kind.  Works  oi  necessity 
and  mercy  never  could  be  forbidden  on  that  day,  by  him  whose 
name  is  rnercy,  and  whose  nature  is  love:  for  the  Sabbath 
was  made  for  man,  and  not  man  for  the  Sabbath. 

Hoio  can  a  man  that  is  a  sinner,  &c.]  They  knew  very 
well  that  though  magicians  and  impostors  might  do  things  ap- 
parently miraculous,  yet  nothing  really  good  could  be  per- 
formed by  them.  We  might  have  safely  defied  all  the  magi- 
cians in  Egypt,  who  are  said  to  have  been  so  successful  in  imi- 
tating some  of  the  miracles  of  Moses,  to  have  opened  the  eyes 
of  one  blind  man,  or  to  liave  done  any  essential  good  either  to 
the  body  or  to  the  soul. 

And  there  was  a  division  among  them]  Yxioita,  a  schism, 
a  decided  difference  of  opinion,  which  caused  a  separation  of 
tlie  assembly. 

17.  He  is  a  prophet]  They  had  intended  to  lay  snares  for  the 
poor  man,  that  getting  him  to  acknowledge  Christ  for  the  Mes- 
siah, they  might  put  him  put  of  the  synagogue,  ver.  22.  or  put 
Wm  to  death ;  that  such  a  witness  to  the  divine  power  of  Christ 
might  not  appear  against  them.  But  as  the  mercy  of  God  had 
given  him  his  sight :  so  the  wisdom  of  God  taught  him  how  to 
escape  the  snare  laid  for  his  ruin.  On  all  thy  glory  there  shall 
be  a  defence,  says  the  prophet,  Isa.  iv.  5.  When  God  gives 
any  particular  mercy  or  grace,  he  sends  power  to  preserve  it, 
and  wisdom  to  improve  it.  The  man  said,  He  is  a  prophet. 
Now,  according  to  the  Jewish  maxim,  a  prophet  might  dis- 
pense with  the  observation  of  the  Sabbath.  See  Grotius.  If 
they  allow  that  Jesus  was  a.  prophet,  then,  even  in  their  sense, 
he  might  break  the  law  of  the  Sabbath,  and  be  guiltless :  or  if 
they  did  not  allow  him  to  be  a  prophet,  they  must  account  for 


Me  disputes  with, 


CHAPTER  IX. 


and  con/ouncls  them. 


hath  opened  his  eyes,  we  know  not :  he  is  of  age  j  ask  him  : 
he  shall  speak  for  himself 

22  These  ic<wds  spake  his  parents,  because  "  they  fpared  the 
Jews :  for  the  Jews  had  agreed  already,  th;it  if  atiy  man  did 
confess  that  he  was  Christ,  he  p  should  be  put  out  ot  the  syna- 
gogue. 

23  Therefore  said  his  parents,  He  is  of  aso  ;  ask  liim. 

24  Then  again  called  they  the  man  that  was  blind,  and  said 
tinto  him,  ^  Give  God  the  praise :  '  we  know  that  this  iium  is  a 
sinner. 

25  He  answered  and  said,  Whether  he  be  a  sinner  or  no,  I 
know  not :  one  thing  I  know,  that,  whereas  I  was  blind,  now 
I  see. 

26  Then  said  they  to  him  again,  Wliat  did  lie  to  thee  t  how 
opened  he  thine  eyes  1 

27  He  answered  them,  I  have  told  you  already,  and  ye  did  not 
hear  :  wherefore  would  ye  hear  it  again  1  will  ye  also  be  his 
disciples'! 

28  Then  they  reviled  him,  and  said,  Thou  art  his  disciple ; 
but  we  are  Moses'  disciples. 

29  We  know  that  God  spake  unto  Moses :  as  for  this  fellow, 
*  we  know  not  from  whence  he  iSi 

oCh  7,n.&12.«.  Stl9,  .■».  AclsS.  13.— p  Ver.  34.  Ch  16.2.— q  .losh.".19.  1  Sain. 
«.  5— r  Ver,  IG.— 8'"h.8.14.— lCh.3.10.— u  .1ob27  0.  &  K.  I'2.  Psa.18  41.  &3I.  IS.it. 
66.  13.     Piov.  1.  i».  H,  I5.21.&SS.  9.     Isa.  1.  15.     Jor.  II.  11.  Si,  14.  12.     E«k.  8.  18. 


the  miracles  some  other  way  than  by  the  power  of  God :  as 
from  Satan  or  his  agents  no  good  can  proceed  : — to  do  this  it 
was  impossible.  So  the  wisdom  of  God  taught  the  poor  man 
to  give  them  such  an  answer,  as  put  thorn  into  a  complete  di- 
lemma ;  from  which  they  could  not  possibly  extricate  them- 
selves. 

18.  But  the  Jeies  did  not  believe]  All  the  subterfuge  tliey 
could  use,  was  simply  to  sin  against  their  conscience,  by  as- 
serting that  the  man  had  not  been  blind:  but  out  of  this  sub- 
terfuge they  were  soon  driven  by  the  testimony  of  the  parents, 
who,  if  tried  further  on  this  subject,  might  have  produced  as 
witness,  not  only  the  whole  neighbourhood,  but  nearly  the 
whole  city:  for  it  appears  tlie  man  got  his  bread  by  publicly 
begging,  ver.  8. 

That  he  had  been  blind,  and  received  his  sight.]  This  clause 
Is  omitted  in  someMSi*.  probably  because  similar  words  occur 
immediately  after.  There  is,  liowever,  no  evidence  against  it, 
stifUcient  to  e.xclude  it  from  the  text. 

21.  He  is  of  age]  IlXiKiav  exci,  literally,  he  has  stature,  i.  e. 
he  is  a  full-grown  man  :  and  in  this  sense  the  phrase  is  used 
by  the  best  Greek  writers.  See  Kypke  and  Rnphelius.  Ma- 
ture age  was  fixed  among  the  Jews  at  thirty  years. 

22.  Put  out  of  the  synagogue.]  That  is,  excommunicated — 
separated  from  all  religious  connexion  with  those  wlio  wor- 
sliipped  God.  This  was  tlie  lesser  kind  of  excommunication 
among  tlie  Jews,  and  was  termed  nidui.  Tlie  cherem  or  ana- 
thema, was  not  used  against  the  followers  of  Christ,  till  after 
tlic  resurrection. 

24.  Give  God  the  praise]  Having  called  the  man  a  second 
time,  they  proceeded  to  deal  with  him  in  the  most  solemn 
manner:  and  therefore  they  put  him  to  his  oath;  for  the 
words  above  were  the  form  of  an  oath  proposed  by  the  chief 
magistrate,  to  those  who  were  to  give  evidence  to  any  parti- 
cular fact ;  or  to  attest  any  thing,  as  produced  by,  or  belonging 
to,  the  Lord.  Sec  Josh.  vii.  19.  1  Sam.  vi.  5.  and  Luke  xvii. 
18.  But  while  they  solemnly  put  him  to  his  oath,  they  endea- 
vour to  put  their  own  words  in  his  mouth,  viz.  he  is  a  sin- 
ner— a  pn-tendor  to  the  prophetic  character,  and  a  transgr^- 
sor  of  the  law  of  God: — assert  this  or  you  will  not  please  us. 

25.  yVTtereas  Iiras  blind,  now  I  see.]  He  pays  no  attention 
to  their  cavils,  nor  to  their  perversion  of  justice  ;  but  in  the 
simplicity  of  his  heart  speaks  to  the  fact,  of  the  reality  of 
wliich  he  was  ready  to  give  them  the  most  substantial  evi- 
dence. 

27.  [have  told  you  already]  So  he  did,  ver.  15.  And  did 
ye  not  hear  7  Ye  certainly  did.  Why  then  da  you  wLih  to  hear 
it  again?  Is  it  because  ye  wish  to  become  his  disciples?  Tlie 
poor  man  continued  steady  in  his  testimony;  and  by  putting 
this  question  to  them,  he  knew  he  should  soon  put  an  end  to 
the  debate. 

28.  Then  they  reviled  him]  EXotSopriaav.  Eustathius  de- 
rives Xot^opta,  from  Aoj-of,  a  word,  and  iopv,  a  spear: — they 
spoke  cutting,  piercing  words.  Solomon  talks  of  some  who 
spoke  like  the  piercings  of  a  sword,  Prov.  12.  18.  And  the 
Psalmist  speaks  of  words  that  are  like  drawn  swords,  Psal. 
!v.  21.  words  which  show  that  the  person  who  speaks  them, 
has  his  heart  full  of  murderous  intentions  ;  and  that  if  he  had 
the  same  power  with  a  sword  as  he  has  with  his  tongue,  he 
would  destroy  him  whom  he  thus  reproaches. 

We  are  Moses'  disciples.]  By  this  they  meant  that  they 
were  genuine  Pharisees :  for  they  did  not  allow  the  Saddu- 
cees  to  be  disciples  of  Moses. 

29.  We  know  notfrom  whence  he  is.]  As  if  they  had  said  : 
We  have  the  fullest  assurance  that  the  commission  of  Moses 
was  tiivine  :  but  we  have  no  proof  that  this  man  has  such  a 
commission  :  and  should  we  leave  Moses,  and  attach  ourselves 
to  this  stranger  1  No. 

30.  Why,  herein  is  a  marvellous  thing]  As  if  he  had  said, 
This  is  wonderful  indeed!  Is  it  possible  that  such  persons 
as  you  are,  whose  business  it  is  to  distinguish  good  from  evil, 
and  who  pretend  to  know  a  true  from  a  false  prophet,  cannot 
decide  in  a  case  so  plain  1  Has  not  the  man  opened  my  eyes  1 

Vol.  V  O  o 


.30  The  man  answered  and  said  unto  them,  » Why,  herein  is 
a  marvellous  thing,  that  ye  know  not  from  whence  he  is,  and 
yet  he  hath  opened  mine  eyes  ! 

31  Now  we  know  that  "God  heareth  not  shiners  :  but  If  any 
man  bea  worshipper  of  God,  and  doethliis  will,  him  lieheaieth. 

32  Since  the  world  began  was  it  not  heard  that  any  man  open- 
ed the  eyes  of  one  that  was  born  blind. 

33  >■  If  this  man  were  not  of  God,  he  could  do  nothing. 

31  H  They  answered  and  said  unto  him,  ^  Thou  wast  altoge' 
thel-  born  In  sins,  and  dost  thou  teach  usi  And  they  '  cast  him 
out. 

3.')  tl  .lesus  heard  that  they  had  cast  hnn  out ;  and  when  he 
liad  found  hhn,  he  said  unto  him,  Dost  thou  believe  on  ''  the 
Son  of  God  ? 

36  He  answered  and  said,  Who  is  he,  Lord,  that  I  might  be- 
lieve on  him  ! 

37  And  Jesus  said  vmto  him,  Thou  hast  both  seen  him,  and 
*  it  is  he  that  talketh  with  thee. 

.38  And  he  said,  l.,ord,  I  believe.     And  he  worshipped  him. 

39  It  .\nd  .Pesus  said,  "  For  judgment  I  am  come  into  this  world, 
b  that  they  which  see  not  might  see ;  and  that  they  which  see 
miglit  be  made  blind. 

Mir.  3  4  Zcrh  7.  13— V  Ver.16  — n- Ver.S.— J  Or,  excommunkated  him.Ver.SS.— 
y  Moll.  U.Si,  33  «t  16  Ifi.  Markl.l.  Chap.in:«.  1  .lohti  6  13.— i  Chap.  4.  26.— 
a  Chap.5.  32,  27.     See  Tliap.  3.  17.  &  12.  47.— b  .Mall.  13  13.     Mark  4.  12. 


Is  not  the  miracle  known  to  all  the  tf)wn,  and  could  any  ono 
do  It  who  was  not  endued  with  the  power  of  God  1 

31.  God  heareth  not  sinners]  I  believe  the  word  a/iaiirioXfov 
signifies  heathens,  or  persons  not  proselyted  to  the  .lewlsh  re- 
ligion ;  and  therefore  It  is  put  in  opposition  to  deoacfirn,  a  wor- 
shipper of  the  true  God.  See  the  note  on  Luke  vii.  37.  But 
in  what  sense  may  it  be  said,  following  our  common  version, 
that  God  heareth  not  sinners?  When  they  regard  iniquity  in 
their  heart — when  they  wish  to  be  saved,  and  yet  abide  in 
their  sins — when  they  will  not  separate  themselves  from  the 
workers  and  works  of  iniquity.  In  all  these  cases,  God  hear- 
eth not  siii7iers. 

32.  Since  the  world  began]  Ek  tov  aicovoi,  from  the  age — 
probably  meaning,  from  the  commencement  of  time.  Nei- 
ther Moses  nor  the  prophets  have  ever  opened  the  eyes  of  a 
man  who  was  born  blind  :  if  this  person  then  were  not  the 
best  of  beings,  would  God  grant  him  a  privilege  which  he  has 
hitherto  denied  to  his  choicest  favourites'? 

Opened  the  eyes  of  one  that  was  born  blind.]  It  will  readily 
appear,  that  our  Lord  performed  no  surgical  operation  In  this 
cure :  tlie  man  was  born  blind,  and  he  was  restored  to  sight 
by  the  power  of  God  ;  tlie  simple  means  used  could  have  had 
no  effect  in  the  cure ;  the  miracle  is  therefore  complete.  That 
there  are  cases,  in  which  a  person  who  was  born  blind  may 
be  restored  to  sight  by  surgical  means,  we  know;  but  no 
such  means  were  used  by  Christ :  and  It  Is  worthy  of  remark, 
that  from  the  foundation  of  the  world,  no  person  born  blind 
has  been  restored  to  sight,  even  by  surgical  operation,  till 
about  the  year  of  our  Lord,  1728;  when  the  celebrated  Dr. 
Cheselden,  by  couching  the  eyes  of  a  young  man,  14  years  ol 
age,  who  had  been  born  blind,  restored  him  to  perfect  sound- 
ness. This  was  the  effect  of  well-directed  surgery  ;  that  per- 
formed by  Christ  was  a  miracle. 

33.  Jf  this  man  were  not  nf  God,  &c.]  A  very  just  conclu- 
sion :  God  is  the  fountain  of  all  good ;  all  good  must  proceed 
from  him,  and  no  good  can  be  done  but  through  him:  if  this 
person  were  not  commissioned  by  the  good  God,  he  could  not 
perform  such  beneficent  miracles  as  these. 

34.  Thuu  wast  altogether  born  in  sins]  Thou  hast  not  only 
been  a  vile  wretch  in  some  other  pre-existent  state,  but  thy 
parents  also  have  been  grossly  iniquitous,  therefore  thou  and 
they  are  punished  by  this  blindness;  thou  wast  altogether 
born  In  sins — thou  art  no  other  than  a  sinful  lump  of  defor- 
mity, and  utterly  unfit  to  have  any  connexion  with  those  who 
worship  God. 

And  they  cast  him  out.]  They  immeiiate\y  excommunicated 
him,  as  the  margin  properly  reads— drove  him  from  their  as- 
sembly with  disdain,  and  forbade  his  further  appearing  In  the 
worship  of  God.  Thus  a  simple  man,  guided  by  the  Spirit  of 
truth,  and  continuing  steady  in  his  testimony,  utterly  con- 
founded the  most  eminent  Jewish  doctors.  When  they  had 
no  longer  either  reason  or  argument  to  oppose  to  him,  as  a 
proof  of  their  discomliture  and  a  monument  of  their  reproach 
and  shame,  they  had  recourse  to  the  secular  arm,  and  thus 
silenced  by  political  power,  a  person  whom  they  had  neither 
reason  nor  religion  to  withstand.  They  have  had  since  many 
followers  in  their  crimes.  A  false  religion,  supported  by  the 
state,  has,  by  fire  and  sword,  silenced  those,  whose  truth  in 
the  end  annihilated  the  system  of  their  opponents. 

35.  Dost  thou  believe  on  the  Son  of  God  ?)  This  was  the 
same  with,  Dost  thou  believe  on  the  Messiah  1  for  tliese  two 
characters  were  inscpai-able;  see  chap.  i.  34,  49.  x.  36.  Matt, 
xvl.  16.  Mark  i.  1. 

36.  Wfio  is  he,  Lord?]  It  is  very  likely  that  the  blind  man 
did  not  know  that  It  was  Jesus  the  Christ  who  now  spoke  to 
him  ;  for  It  is  evident  he  had  never  seen  him  before  this  time ; 
and  he  might  now  see  him  without  knowing  that  he  was  the 
person  by  whom  he  was  cured,  till  our  Lord  made  that  diS" 
covery  of  himself,  mentioned  in  the  following  verse. 

a8.  And  he  said.  Lord,  I  believe]    That  is,  I  believe  thou 
art  the  Messiah :  and  to  give  the  fullest  proof  of  the  sincerity 
of  his  faith,  he  fell  down  before  and  adored  him.    Never 
289 


Parable  of 


ST.  JOHN. 


the  sheep/old. 


40  And  some  of  tlie  Pharisees  which  were  with  him,  heard 
these  words,  *^  and  said  unto  him,  Are  we  blind  ajso  1 


having  seen  Jesus  before,  but  simply  knowing  that  a  person 
of  that  name  had  opened  liis  eyes  ;  he  had  only  considered 
him  as  a  holy  man  and  a  prophet :  but  now  that  he  sees  and 
hears  him,  he  is  cbnvinceu  of  his  divinity,  and  glorifies  him 
as  his  Saviour.  We  may  hear  much  of  Jesus,  but  can  never 
Know  his  gloi'ies  and  excellencies,  till  he  has  discovered  him- 
self to  our  hearts  by  his  own  Spirit;  then  we  believe  on  him, 
trust  him  with  onr  souls,  and  trust  in  him  for  our  salvation. 
Tlie  word  nvpu  has  two  meanings  :  it  signifies  Lofd,  or  Sove- 
reign Ruler,  and  Sir,  a  title  of  civil  respect.  In  the  latter 
sense  it  seems  evidently  used'  in  the  36th  verse ;  because  the 
poor  man  did  not  then  know  that  Jesus  was  the  Messiah;  in 
fhe  former  sense  it  is  trsed  In  this  verso ;  now  the  healed  man 
knew  the  quality  of  his  benefactor. 

39.  Por  judgment  I  a7n  come]  I  am  come  to  manifest  and 
execute  the  just  judgment  of  God.  1.  By  giving  sight  to  the 
Mind,  and  light  to  the  Gentiles,  who  sit  in  darkness.  2.  By 
removing  the  true  light  from  those  who,  pretending  to  make 
a  proper  use  of  it,  only  abuse  the  mercy  o-f  God.  In  a  word, 
salvation  shall  be  taken  away  from  i\\e.Jews,  because  they 
reject  it ;  and  the  kingdom  of  God  shall  be  given  to  the  Gentiles. 

40.  Are  we  blind  alsol]  These  Pharisees- understood  Christ 
as  speaking  of  blindness  in  a  spiritual  sense;  and  wished  to 
know  if  he  considered  them  in  that  state. 

41.  If  ye  were  blind]  If  ye  had  not  liad  sufficient  opportu- 
nities to  have  acquainted  yourselves  with  my  divine  nature, 
by  the  unparalleled  miracles  which  I  have  wrought  before 
you,  and  the  holy  doctrine  which  I  have  preached;  then  your 
rejecting  me  could  not  be  imputed  to  you  as  sin  :  but  because 
ye  say,  we  see— we  are  perfectly  capable  of  judging  between 
a  true  and  false  prophet,  and  can  from  the  Scriptures  point 
out  the  Messiah  by  his  works ;  on  this  account  you  are  guilty  : 
and  your  sin  is  of  no  cotnmon  nature,  it  remaineth,  i.  e.  it  shall 
not  be  expiated  :  as  ye  have  rejected  the  Lord  from  being  your 
deliverer,  so  the  Lord  has  rejected  you  from  being  his  people. 
When  the  Scripture  speaks  of  sin  remaining,  it  is  always  put 


41  Jesus  said  unto  them,  d  If  ye  were  blind,  ye  should  have 
no  sill ;  but  now  ye  say,  We  see  ;  therefore  your  sin  remaineth. 


in  opposition  to  pardon :  for  pardon  is  termed  the  taking 
away  of  sin,  chap.  i.  29.  Psal.  x.xxii.  5.  And  this  is  the  pro- 
per import  of  the  phrase,  aifieaii  rtou  ajiaprtojv,  which  occur  so 
frequently  in  the  Sacred  Writings. 

1.  The  history  of  the  man  who  was  born  blind  and  cured  by 
our  Lord,  is  in  every  point  of  view  instructive.  His  simplicity, 
his  courage,  his  constancy,  and  his  gratit-ude,  are  all' so  many 
subjects  worthy  of  attention  and  emulation.  He  certainly  con- 
fessed the  truth  at  the  most  imminent  risk  o"f  his  life  ;  an^ 
therefore,  as  Stephen  was  the  first  martyr  for  Christianity, 
this  man  was  the  first  confessor.    The  power  and  influence  of 

'  TKtTTH,  in  supporting  \{s friends  and  confounding  its  adversa- 
ries, are  well  exemplified  in  him  ;  and  not  less  so,  that  pro^n- 
'  deuce  of  God  by  which  he  was  preserved  from  the  malice  of 
'  these  bad  men.  The  whole  story  is  related  with  inimitable 
simplicity ;  and  cannot  be  read  by  the  most  cold-hearted 
without  extorting  the  excIamaCion,  How  forcible  are  right 
icords ! 

2.  It  has  already  been  remarked,  that  since  the  world  began, 
there  is  no  evidence  that  any  man  boiTiMindv  was  ever  restored 
to  sight  by  surgical  means,  till  the  days  of  iVIr.  Cheselden,  who 
was  a  celebrated  surgeon  at  St.  Thomas's  Hospital,  Londbi*. 
For  tliough,  even  before  the  Christian  era,  there  is  reason  to 
believe  that  both  the  Greek  and  Roman  physicians  performed 
operations  to  remove  blindness  occasioned  by  the  cataract,  yet 
we  know  of  none  of  these  ever  attempted  on  tlie  eyes  of  those 
who  had  been  born  blind :  much  less  of  any  such  persons  being 
restored  to  sight.  The  cure  before  us  must  have  been  wholly 
miraculous  ;  no  appropriate  means  were  used  to  effect  it. 
What  was  done,  had  rather  a  tendency  to  prevent  and  destroy 
sight,  than  to  help  or  restore  it.  The  blindness  in  questioii 
was  probably  occasioned  by  a  morbid  structure  of  the  organs 
of  sight ;  and  our  Lord,  by  his  sovereign  power,  instantaneously 
restored  them  to  perfect  soundness,  without  the  intervention 
of  any  healing  process.  In  this  case  there  could  be  neither 
deception  nor  collusion. 


CHAPTER  X. 

Chri.st  speaks  the  parable  of  the  sheepfold,  1—6.  Proclaims  himself  the  door  of  the  sheepfold,  7—10.  and  the  good  shepherif 
who  lays  down  his  life  for  the  sheep,  11—18.  The  Jews  are  again  divided,  and  so??Te  revile  and  some  vindicate  our  Lord, 
19—21.  His  discourse  with  the  Jews  at  the  temple,  on  the  feast  of  dedication,  22 — 29.  Having  asserted  thul  he  was  one 
with  the  Father,  (he  Jews  atte7npl  to  stone  him,  30,  31.  He  vindicates  his  conduct,  and  appeals  to  his  works,  32—38.  TTieij 
strive  to  apprehend  him ;  he  escapes,  and  retires  beyond  Jordan,  39,  40.  Many  resort  to  and  believe  on  him  there,  41,  42. 
[A.  M.  4033.    A.  D.  29.    An.  Olymp.  CCII.  1.] 


VERILY,  verily,  I  say  imto  you,  °  He  that  entereth  not  by 
the  door  into  the  sheepfold,  but  climbeth  up  some  other 
way,  the  same  is  a  thief  and  a  robber. 


I  .ler.  23.  21.     Ezek.  34.  23.     Mic.  2.  13. 


NOTES. — Verse  1.  Verily,  verily,  &c.]  From  ver.  6.  we  learn 
that  this  is  Siparable,  i.  e.  a  representation  of  heavenly  things 
through  the  medium  of  earthly  things.  Some  think  our  Lord 
delivered  this  discourse  immediately  after  that  mentioned  in 
the  preceding  chapter :  others  think  it  was  spoken  not  less 
than  three  months  after.  The  former,  says  Bishop  Pearce, 
was  spoken  at  \\ie  feast  of  tabernacles,  see  chap.  vii.  or  about 
the  end  of  September,  and  this  at  the  feast  of  dedication,  or  in 
December.     See  ver.  22. 

Christ,  says  Calmet,  having  declared  himself  to  be  the  light 
of  the  world,  which  should  blind  some  while  it  illuminated 
others,  chap.  ix.  41.  continues  his  discourse,  and  under  the 
similitude  6i  a  shepherd  and  \us  flock,  shows  that  he  was  about 
to  form  his  church  of  Jews  and  Gentiles;  and  that  into  it  he 
would  admit  none  but  those  who  heard  his  voice.  The  un- 
believing and  presumptuous  Jews  who  desj)ised  his  doctrine, 
are  the  sheep  which  hear  not  the  voice  of  the  shepherd :  the 
proud  and  self-sufficient  Pharisees  are  those  who  imagine  they 
see  clearly,  while  they  are  blind.  The  blind  w'ho  become  illu- 
minated are  the  Gentiles  and  Jews  who  turn  from  their  sins 
and  believe  in  Jesus. 

The  light  of  the  world,  the  good  Shepherd,  and  the  door  which 
leads  into  the  sheepfold,  are  all  to  lie  understood  as  meaning 
Jesus  Christ ;  the  hireling  shepherds,  the  wilfully  bli7id  :  the 
■murderers  and  robbers  are  the  false  Christs,fa'lse  prophets, 
scribes,  Pharisees,  wicked  hireling  priests,  and  ungodly 
ministers  of  all  sorts,  whether  among  primitive  Jews,  or  mo- 
dern Christians. 

Our  Lord  introduces  this  discourse  in  a  most  solemn  man- 
ner, verily,  verily,  amen  !  amen  !  it  is  true,  it  is  true  !  a  He- 
braism for,  this  is  a  most  important  and  interesting  truth  ;  a 
truth  of  the  utmost  concern  to  mankind.  At  all  times  our 
Lord  speaks  what  is  infallibly  true;  but  when  he  delivers  any 
trutli  with  this  particular  asseveration,  it  is  either,  1.  Because 
they  are  of  greater  hnporiance ;  or,  2.  Because  the  mind  of  man 
is  more  averse  from  them  ;  or,  3.  Because  the  small  number  of 
those  who  will  practise  them  may  render  them  incredible. 
duesnel. 

He  that  entereth  not  by  the  door]  Clu-ist  assures  us,  ver.  7. 
that  he  is  the  door  ;  whoever  therefore,   enters  not  by  Jesus 
Christ,  into  the  pastoral  office,  is  no  other  than  a  thief  and  a  I 
robber  in  the  sheepfold.      And  he  enters  not  by  Jesus  Christ,  i 
Wlio  enters  with  a  prospect  of  any  other  interest  besides  that 
290 


2  But  he  that  b  entereth  in  by  the  door  is  the  shepherd  of  tlie 
sheep. 

3  To  him  the  porter  openeth ;  '  and  the  sheep  hear  his  voice : 

bPsa.110.4.  Mau.7.15.  Acts 20.26.— c  1311.43, 1.    Maa,2ri.34,  41.    ActsCO.  31. 


of  Christ  and  his  people.  Ambition,  avarice,  love  of  eiiae,  a 
desire  to  enjoy  the  conveniences  of  life,  to  be  distinguished 
from  the  crowd,  to  promote  the  interests  of  one's  family,  and 
even  the  sole  design  of  providing  against  want;  these  are  all 
ways  by  which  thieves  and  robbers  enter.  And  whoever  en- 
ters by  any  of  these  ways,  or  by  simony,  craft,  solicitation, 
&Z.  deserves  no  better  name.  Acting  through  motives  of  self- 
interest,  and  with  the  desire  of  providing  for  himself  and  his 
family,  are  innocent,  yea  laudable  in  a  secular  business  ;  biat 
to  enter  into  the  ministerial  office  through  motives  of  this  kinds,, 
is  highly  criminal  before  God. 

2.  He  that  entereth  in  by  the  door]  Obserre  here  the  marks, 
qualities,  and  duties  of  a  good  pastor  :  The  frst  mark  is,  that 
he  has  a  lawful  entrance  into  the  ministry  by  the  internal  call 
of  Christ,  namely,  by  an  impulse  proceeding  from  his  Spirit,, 
npdn  considerations  which  respect  only  his  glory ;  and  upon 
motives  which  aim  at  nothing  but  the  good  of  his  church,  the 
Scdvation  of  souls,  the  doing  the  will  of  God,  and  the  sacrifi- 
cing himself  entirely  to  his  service,  and  to  that  of  the  meanest 
of  his  flock. 

3.  To  him  the  porter  openeth]  Sir  Isaac  Newton  observes, 
that  our  I/ord  being  near  the  temple  where  sheep  were  kept 
in  folds  to  be  sold  for  sacrifices,  spoke  many  things  paraboli- 
cally  of  sheep,  of  their  shepherds,  and  of  the  door  to  the  sheep- 
fold ;  and  discovers  that  he  alluded  to  the  sheepfolds  which 
were  to  be  hired  in  the  market-place,  by  speakuig  of  such 
folds  as  a  thief  could  not  enter  by  the  door,  nor  the  sheplierd 
himself  open,  but  a  porter  opened  to  the  shepherd.  In  the 
porter  opening  the  door  to  the  true  shepherd,  we  may  discover 
the  second  mark  of  a  true  minister— his  labour  is  crowned  with 
success.  The  Holy  Spirit  opens  his  way  into  the  hearts  of  his 
hearers,  and  he  becomes  the  instrument  of  their  salvation. 
See  Col.  iv.  3.    2  Cor.  ii.  12.     1  Cor.  xvi.  9.    Rev.  iii.  8. 

The  sheep  hear  his  voice]  A  third  mark  of  a  good  shepherd 
is,  that  he  speaks  so  as  U>  instruct  the  people — the  sheep  hear 
HIS  v^oice  ;  he  does  not  take  the  fat  and  ihe^eece,  and  leave 
another  hireling  on  less  pay  to  do  the  work  of  the  pastoral  of- 
fice. No  ;  himself  preaches  Christ  Jesus  the  Lord,  and  in  that 
simplicity  too  that  is  best  calculated  to  instruct  the  common 
people.  A  man  who  preaches  in  such  a  language  as  the  people 
cannot  comprehend,  may  do  for  a  stage-player  or  a  mounte- 
bank, but  not  for  n  minister  of  Christ. 

He  calleth  his  own  sheej)  by  name]  Afourthro&r^oi  a  good 


Character  of  the  fahe 


CHAPTER  X. 


Rhcphcrds  and  teachers,  d'i. 


and  he  calleth  his  own  sheep  by  name,  and  leadeth  them  out. 

4  And  d  when  he  putteth  forth  his  own  sliecp,  he  gocth  before 
theni,  and  tlie  sheep  follow  him  :  for  they  know  his  voice. 

5  And  '  a  stranger  will  they  not  follow,  but  will  flee  from 
him  ;  for  they  know  not  the  voice  of  strangers. 

6  This  '  parable  spake  Jesus  unto  them  :  but  they  underetood 
not  what  tilings  they  were  which  he  spake  luito  them. 

7  Then  said  Jesus  unto  them  again,  Vci-ily,  verily,  I  say  unto 
you,  I  am  the  door  of  the  sheep. 

8  All  that  ever  came  before  me  are  thieves  and  robbers  :  but 
the  sheep  did  not  hear  thenj. 

d2Siun.7.8.  Jct.17.16,  Matt.  26.  32.-C  G.il.  1.3.   1  Thoss.  S.21.— I  Uick.  30.  49.— 
g  Ch.  14.G.   Eph.a.ia _^_ 


pastor  is,  that  he  is  well  acquainted  with  his  flock;  he  knows 
them  by  name;  he  takes  care  to  acquaint  himself  with  the 
spiritual  states  of  all  those  that  are  en  trusted  to  him.  lie  speaks 
to  them  concerning  their  souls;  and  thus  getting  a  tliorough 
knowledge  of  theirstate,  he  is  the  betterqualitied  toprofitthem 
by  his  public  ministrations.  He  who  has  not  a  proper  ac- 
quaintance with  the  cliurch  of  Christ,  can  never,  by  his 
preacliing,  build  it  up  in  its  most  holy  faith. 

And  leadeth  them  out.]  K fifth  mark  of  a  stood  shepherd  is, 
he  leads  the  flock,  does  not  "lord  it  over  God's  heritige  ;  nor 
attempt  by  any  rigorous  discipline,  not  founded  on  the  Gospel 
of  Christ,  to  drive  men  into  the  way  of  life;  nor  drive  them 
out  of  it,  which  many  do,  by  a  severity  which  is  a  disgrace  to 
the  mild  Gospel  of  the  Gtid  of  peace  and  love. 

lie  leads  them  out  of  themselves  to  Christ,  out  of  the  follies, 
diversions,  and  anuisemcnts  of  the  world,  into  the  path  of 
Christian  holiness:  in  a  word,  he  leads  them  by  those  gentle, 
yet  powerful  persuasions,  that  flow  from  a  heart  full  of  the 
Word  and  love  of  Christ,  into  the  kingdom  and  glory  of  his  God. 

4.  lie  gocth  before  them]  A  sixth  mai-k  of  a  true  pastor  is, 
he  gives  them  a  good  exiunple  :  he  not  only  preaches,  but  he 
lives  the  truth  of  tlie  Gospel;  he  enters  into  the  dcptlis  of  the 
salvation  of  God,  and  having  thus  e.xnlored  the  path,  he  knows 
how  to  Iftid  tliose  who  are  entnisted  to  his  caie,  into  the  full- 
ness of  the  blessings  of  the  Gospel  of  peace.  He  who  does  not 
ende.ivour  to  realize  in  his  own  soul  the  trutlis  which  he 
preaches  to  others,  will  soon  be  a  salt  without  its  savour ;  his 
preaching  cannot  be  accompanied  with  that  unction,  which 
alone  can  make  it  accept<tble  and  profitable  to  those  whose 
hearts  are  right  with  Gotl.  The  minister  who  is  in  this  state 
of  salvation,  thesheep,  genuine  Christians,  will  follow,  for  they 
know  las  voice.  It  was  the  custom  in  the  eastern  countries 
for  the  shepherd  to  go  at  the  head  of  his  sheep,  and  tViey/o/- 
lowed  him  from  pasture  to  pasture.  I  have  seen  many  hund- 
reds of  sheep  thus  following  their  shepherd  on  the  extensive 
downs  in  tlie  western  parts  of  England. 

.').  And  a  slrayigcr  will  they  not  follow]  That  is,  amatl,  who 
pretending  to  be  a  shepherd  of  the  "flock  of  God,  is  a  stranger 
to  that  salvation  which  he  professes  to  preach.  His  mode  of 
preaching  soon  proves  to  those  whose  hearts  are  acquainted 
with  the  tr\iths  of  God,  that  lie  is  a  stranger  to  them  :  and  there- 
fore, knowing  him  to  have  got  into  the  fold  in  an  improper 
way,  they  consider  liima  tliief,  a  robber,  and  a  murderer;  and 
who  can  blame  them  if  they  wholly  desert  his  ministry  ?  There 
are  preachers  of  this  \'inA  among  all  classes. 

7.  /  am  the  door  of  the  sheep.]  It  is  through  rtie  only  that  a 
man  can  have  a  lawful  entrance  into  the  ministry  ;  and  it  is 
through  me  alone  that  mankind  can  be  saved.  Instead  of  lam 
Vie  door,  the  Sahidic  version  reads,  /  am  the  sheplierd  ;  but 
this  reading  is  found  in  no  other  version,  nor  in  any  MS. 

5.  AU  that  ever  camis  before  me]  Or,  a.s  some  translate,  All 
that  came  instead  of  me,  irpo  e/iov,  i.  e.  all  tliat  came  as  the 
Christ,  or  Messiah,  such  as  Theudas,  and  Judas  the  Gaulo- 
nile,  who  are  mentioned  Acts  v.  .30,  37.  and  who  were  indeed 
no  other  than  thieves,  plundering  the  country  wherever  they 
came;  and  murderers,  not  only  slaying  the  simple  people 
Who  resisted  them,  but  leading  the  multitudes  of  their  follow- 
ers to  the  slaughter. 

But  our  Lord  probably  refers  to  the  scribes  and  Pharisees, 
who  pretended  to  show  the  way  of  salvation  to  the  people — 
\vho  in  fact  stole  into  the  fold,  and  clothed  themselves  with 
the  fleece,  and  devoured  the  sheep. 

The  words  iroo  tftuv,  before  me,  are  wanting  in  EGMS.  Mt. 
BKV.  seventy  others,  Syriac,  Persic,  Syriac  Hieros.  Gothic, 
Saxon,  Vulgate,  eleven  copies  of  the  Itala  ;  Basil,  Cyril, 
Chrysostom,  Thcophylact,  Euthemius,  Augustin,  and  some 
others.  Grieshach  has  left  them  in  the  te.vt  with  a  note  of 
doubtfulness.  The  reason  why  these  words  arc  waiuing  in  so 
many  respectable  MS8.,  Versions,  and  Fathers,  is  probably 
that  given  by  Theophylact,  who  says  that  the  Manicheans  in- 
ferred from  these  words,  that  all  the  Jewish  prophets  were 
impostors.  But  our  Lord  has  borne  sufllcient  testimony  to 
their  inspiration  in  a  variety  of  places. 

KAciTT/js  and  Ar)s-'?S,  the  thief  and  tlie  robber,  should  be  pro- 
perly distinguished  :  the  one  takes  by  ctmning  and  .'itealth: 
the  other  openly  and  by  violence.  It  would  not  be  difficult  to 
flncf  bad  ministers  who  answer  to  both  these  characters. 

The  reflection  of  pious  Quesnel  on  this  verse  is  well  worth 
attention  A  pastor  ought  to  remember  that  whoever  boasts 
of  being  the  way  of  salvation,  and  the  gate  of  heaven,  shows 
himself  to  be  a  thief  and  an  impostor ;  and  though  few  are 
arrived  at  this  degree  of  folly,  yet  there  are  many  who  rely  too 
much  upon  their  own  talents,  eloquence,  and  labours  ;  as  if 
the  salvation  of  the  sheep  depended  necessarily  thereon ;  in 


9  5  I  am  the  door :  by  me  if  any  man  enter  in,  he  shall  be  sa- 
ved, and  shall  go  in  and  out,  and  find  pasture. 

10  The  thief  cometh  not,  but  for  to  steal,  and  to  kill,  and  to 
destroy  :  I  am  come  that  they  might  have  life,  and  tliat  they 
might  have  it  more  abundantly. 

11  •>  I  am  the  good  shepherd:  the  good  shepherd  giveth  hiB 
life  for  the  sireep. 

12  But  he  that  is  a  hireling,  and  not  the  shepherd,  whose  own 
tlie  sheep  are  not,  seelh  file  wolf  coining,  and  ■  leaveth  the 
sheep,  and  fleeth :  and  the  wolf  catcheth  them,  and  scattereth 
the  slieep. 

&  37.  24.     Hebrews  13.  20.   1  Peler  2.  23.  &  5.  4 — 


which  respect  they  are  always  robbers,  since  they  rob  the 
grace  of  Christ  of  the  glory  of  saving  the  sheep.  God  often 
puts  such  pastors  to  shame,  by  not  opening  the  hearts  of  the 
people  to  receive  their  word:  while  he  blesses  tliose  who  are 
humble,  in  causing  them  to  be  heard  with  attention,  and  ac- 
companying their  preaching  with  an  unction  which  converts 
and  saves  souls.  Let  every  man  know  that  in  this  respect  his 
sufficiency  and  success  are  of  the  Lord. 

y.  I  a7n  the  door  ;  by  me  if  ayiy  man  enter,  &c.]  Those  who 
come  for  salvation  to  God,  through  Christ,  shall  get  it :  lie  shall 
be  saved — he  shall  have  his  sins  blotted  out:  his  soul  purifi- 
ed; and  himself  preserved  unto  eternal  life.  This  the  scribes 
and  Pharisees  could  neither  promise  nor  impart. 

Go  in  and  out]  This  phrase,  in  the  style  of  the  Hebrews, 
points  out  all  the  actions  of  a  man's  life  ;  and  the  liberty  he 
has  of  acting  or  not  acting.  A  good  shepherd  conducts  his 
flock  to  the  fields  where  good  pasturage  is  to  be  found  ; 
watches  over  them  while  there,  and  brings  them  back  again, 
and  secures  them  in  tlie  fold.  So  he  that  is  taught  and  called 
of  God  feeds  the  flock  of  Christ  with  those  trutlis  of  his  word 
of  grace  which  nourish  them  unto  eternal  life  :  and  God 
blesses  together  both  the  shepherd  and  the  sheep,  so  that  go- 
ing out  and  coining  in  they  find  pasture  :  every  occurrence 
is  made  useful  to  t/iem :  and  all  things  work  together /or  their 
good. 

10.  But  far  to  steal,  and  to  kill,  and  to  destroy]  Those  who 
enter  into  the  priesthood  that  they  may  enjoy  the  revenues 
of  the  church,  are  the  basest  and  vilest  of  thieves  and  mur- 
derers. Their  ungodly  conduct  is  a  snare  to  the  simple,  and 
the  occasion  of  niuch  scandal  to  tlie  cause  of  Christ.  Their 
doctrine  is  deadly  ;  they  are  not  commissioned  by  Christ,  and 
therefore  they  cannot  profit  the  people.  Their  character  is  well 
pointed  out  by  the  prophet  Ezekiel,  chap,  .xxxiv.  2,  &c.  Wo 
be  to  the  shepherds  of  Israel,  that  do  feed  themselves  !  Ye  eat 
the  fat,  and  ye  clothe  you  rcith  the  wool ;  yc  kill  them  that  are 
fed :  but  ye  feed  not  the  flock,  &c.  How  can  worldly-minded, 
hireling,  fo.x-hunting,  and  card-playing  priests,  read  these 
words  of  the  Lord,  without  trembling  to  tlie  centre  of  their 
souls  !  Wo  to  those  parents  who  bring  up  their  children  mere- 
ly for  church  honoui-s  and  emoluments  I  Suppose  a  person 
have  all  the  church's  revenues,  if  he  have  God's  wo,  how  mi- 
serable is  his  portion  !  Let  none  apply  this  censure  to  any  one 
class  of  preachers  exclusively. 

That  they  wight  have  life]  My  doctrine  tends  to  life,  be- 
cause it  is  the  tnie  doctrine — that  of  the  false  and  bad  shep- 
herds tends  to  death,  because  it  neither  comes  from,  nor  can 
lead  to,  that  God  who  is  \.\\q  fountain  ni  life. 

Might  have  it  more  abundantly.]  That  they  might  have  an 
abundance,  meaning  either  of  life,  or  of  all  necessary  good 
things  ;  greater  felicity  than  ever  was  enjoyed  under  any  pe- 
riod of  the  Mosaic  dispensation  ;  and  it  is  certain  that  Chris- 
tians have  enjoyed  greater  blessings  and  privileges  than  were 
ever  possessed  by  the  Jews,  even  in  the  promised  land.  If 
TTcpwanv  be  considered  the  accusative  fern.  Attic,  agreeing 
with  fwi/c,  (see  Parkhurst,')  then  it  signifies  more  abundant 
life ;  that  is,  eternal  life ;  or,  spiritual  blessings  much  greater 
than  had  ever  yet  been  communicated  to  man,  preparing  for 
a  glorious  immortality.  Jesus  is  come  that  men  may  have 
abundance  ;  abiindance  of  grace,  peace,  love,  life,  and  salva- 
tion.    Blessed  be  Jesus  ! 

11.  I  arn  the  good  shepherd]  Wliose  character  is  tlie  very  re- 
verse of  that  which  has  already  been  described.  Inverses  7 
and  9.  our  Lord  had  called  himself  the  door  of  the  sheep,  as 
being  the  so/e  way  to  glory,  and  entrance  into  eternal  life; 
here  he  changes  the  thought,  and  calls  himself  the  shepherd, 
because  of  what  he  was  to  do  for  them  that  believe  in  him,  in 
order  to  prepare  them  for  eternal  glory. 

Giveth  his  life  for  the  sheep]  That  is,  gives  up  his  soul  as  a 
sacrifice  to  save  them  from  eternal  death. 

Some  will  have  the  phrase  here  only  to  mean  hazarding  his 
life,  in  order  to  protect  othei-s;  but  the  i:>th,  17th,  and  18th 
verses,  as  well  as  the  whole  tenor  of  the  new  covenant,  suffi- 
ciently prove  that  the  first  sense  is  that  in  which  our  Lord's 
worils  should  be  und<^i-stood. 

12.  But  he  that  is  a  hireling]  Or,  as  my  old  MSS.  Bible 
reads  it,  tilC  fWavcijaunt,  he  who  makes  merchandize  of 
men's  souls ;  bartering  them  and  his  own  too  for  filthy  lucre. 
Let  not  the  reader  applv  this,  nor  any  of  the  preceding  cen- 
sures, to  any  particular  class  or  order  of  men  :  every  religious 
party  may  have  a  hireling  priest,  or  minister;  and  where  the 
provision  is  the  greatest,  there  the  danger  is  most. 

'iMio.te  own  the  sheep  are  7tot]    A  hireling  priest,  who  has 
never  been  the  instnunent  of  bringing  souls  to  God,  will  not 
abide  with  tlicm  in  Utc  time  of  danger  or  persecution.    They 
291 


Christ  the  good  shepherd. 


ST.  JOHN. 


A  division  among  the  Jcies. 


13  The  hireling  fleeth,  because  he  is  a  hireling,  and  careth 
not  for  the  sheep.  ,  , 

14  I  am  the  good  shepherd,  and  k  know  my  sheep,  and  am 
known  of  mine.  ,    ,.    t-.    t, 

15  1  A.S  the  Father  knoweth  me,  even  so  know  1  the  Father ; 
*  and  I  lay  down  my  life  for  the  sheep.  ,,.,,,     ^ 

16  And  "  otlier  sheep  1  have,  which  are  not  of  this  fold:  them 
also  1  mnst  bring,  and  they  shall  hear  my  voice  ;  "and  there 
shall  be  one  fold,  and  one  shepherd. 

17  Therefore  doth  my  Father  love  me,  P  becatse  r  lay  dovm 
my  life  that  I  might  take  it  again. 

IS  No  man  laketh  it  from  me,  but  I  lay  it  down  of  myself.    I 

k  f>  Tim  S.I9  — I  Malt.  11.  27.— m  Ch.15.13.— n  Isa.  66.  8.— o  Kzck.  37.  22.  Kph  5. 
14.     I  rct.2.  35.— p  Isa,i>3.  7,  8,  12.     Hcb.  2,  9.— q  Ch.  2.  19 —r  Chap.  6.38.  &  15.  10. 


are  not  the  product  of  his  labour,  faith,  and  prayers  :  he  has 
no  other  interest  in  their  welfare,  than  that  which  comes  from 
the  fleece  and  the  fat.  The  hireling  counts  the  sheep  his  own, 
no  longer  than  they  are  profitable  to  him  ;  the  good  shepherd 
looks  upon  them  as  his,  so  long  as  he  can  be  profitable  to  them. 

Among  the  ancient  .Jews  some  kept  their  own  flocks,  others 
hired  shepherds  to  keep  them  for  them.  And  every  owner 
must  naturally  have  felt  more  interest  in  the  preservation  of 
his  llock,  than  the  hireling  could  possibly  feel. 

14.  I—kiimc  my  sheep]  I  know,  ra£/xa,  them  that  are  mine  ; 
1  ktiotp  their  hearts,  their  wishes,  their  purposes,  their  cir- 
cumstances ,  and  I  approve  of  them ;  for  in  this  sense  the 
word  to  /enow  is  often  taken  in  the  Scriptures.     Homer  repre- 
sents the  goatherds  as  being  so  well  acquainted  with  their 
0M5H,  though  mixed  with  others,  as  easily  to  distinguish  them. 
Tons  d'  ur'  aijroAia  nXarc'  atyoiv  atKoXoiavSpcs 
Ptta  StaKpivcuiatv,  crrci  KC  vo/jto  jdyEojcrii'.— Iliad.  2.  474. 
"  As  goatherds  separate  their  numerous  flocks 
With  case,  though  fed  promiscuous." 

And  am  known  of  mine.]  They  know  me  as  their  father, 
protector,  and  saviour ;  they  acknoieledge  me  and  my  truth 
before  tlie  world ;  and  they  approve  of  me,  my  word,  my  or- 
dinances, and  my  people ;  and  manifest  this  by  their  attach- 
ment to  me,  and  their  zeal  for  my  glory.  The  first  clause  of 
t!ie  15th  verse  should  be  joined  to  the  fourteenth. 

I'd.  Other  sheep  I  have]  The  Crew;;7es  and  Samaritans.  As 
if  our  Lord  had  said.  Do  not  imagine  that  I  shall  lay  down  my 
life  for  the  Jews,  exclusively  of  all  other  people  ;  no,  I  shall 
die  also  for  the  Gentiles  ;  for  by  the  grace,  the  merciful  de- 
sign and  loving  purpose  of  God,  I  am  to  taste  death  for  every 
man,  Hebr.  ii.  9.  and  tliough  they  are  not  of  this  fold  now, 
those  among  them  that  believe  shall  be  united  with  the  belie- 
ving .lews,  and'  made  one  fold  under  one  shepherd;  Eph.  ii. 
13—17. 

The  original  word  avXrj,  which  is  here  translated /oW,  signi- 
fies properly  a  court.  It  is  probable  tliat  our  blessed  Lord  was 
now  standing  in  what  was  termed  the  inner  court,  or  court  of 
Ike  people,  in  the  temple  :  see  ver.  23.  and  that  he  referred  to 
the  outer  court,  or  court  of  the  Gentiles,  because  the  Gentiles 
who  were  proselytes  of  the  gate,  were  permitted  to  worship  in 
that  place  ;  but  only  those  who  were  circumcised  were  per- 
mitted to  come  into  the  inner  court,  over  the  entrance  of 
which  were  written,  in  large  characters  of  gold,  these  words, 
let  no  uncircumcised person  enter  here!  Our  Lord  therefore 
might  at  this  time  have  pointed  out  to  the  worshippers  in  tliat 
court,  when  he  spoke  these  words,  and  the  people  would  at 
ence  perceive  that  he  meant  the  Gentiles. 

17.  Therefore  doth  my  Father  love  me]  As  I  shall  be  shortly 
crucified  by  you,  do  not  imagine  that  I  am  abandoned  by  my 
heavenly  Father,  and  therefore  fall  thus  into  your  hands.  The 
Father  loveth  'me  particularly  on  this  account,  because  I  am 
going  to  lay  doirn  my  life  for  the  life  of  the  world.  Again,  do 
not  suppose  that  I  shall  be  put  to  death  by  your  rulers,  be- 
cause I  have  not  strength  to  resist  them.  I  lay  down  my  life 
voluntarily  and  cheerfully  ;  no  one  can  take  it  away  from  nie, 
see  ver.  18.  and  I  shall  give  you  the  fullest  proof  of  my  su- 
preme power  by  raising,  in  three  days,  that  very  crucified 
wounded  body  from  the  grave. 

18.  I  have  power]  Or,  authority,  e^ovaiav.  Our  Lord  speaks 
of  himself  here  as  a  man,  or  the  Messiah,  as  being  God's 
n>':'ssenger,  and  sent  upon  earth  to  fulfil  the  divine  will,  in 
dying  and  rising  again  for  the  salvation  of  men. 

J^his  commandment  have  Ireceived]  That  is,  I  act  accord- 
ing to  the  divine  commandment,  in  executing  these  things,  and 
giving  you  this  information. 

19.  There  was  a  divisioyi.]  Sx((r;/a,  a  schism,  a  rent.  They 
were  divided  in  their  opinions ;  one  part  received  the  light, 
and  the  other  resisted  it. 

Again]  There  was  a  dissention  of  this  kind  before,  among 
the  same  people  ;  see  chap.  ix.  16. 

20.  He  hath  a  devil,  ana  is  n%ad]  So  then,  a  demoniac  and  a 
madman  were  not  exactly  the  same  in  the  apprehension  of  the 
Jews  ;  no  moi-e  than  tlie  effect  is  the  same  with  the  cause 
which  produces  it.  Some  will  liave  it,  tliat  when  the  .lews 
told  our  Lord  that  he  had  a  demon,  they  meant  no  more  than 
that  he  was  deranged ;  but  here  these  matters  are  evidently 
distinguished.  They  believed  him  to  be  possessed  by  a  demon. 
Who  deranged  his  faculties,  and  that  he  must  have  been  a 
wicked  man,  and  a  deceiver,  thus  to  be  put  under  the  power 
of  such  a  spirit. 

21.  Tliese  are  not  the  icords  of  him  that  hath  a  devil]  If  he 
'Were  deranged  by  an  unclean  spirit,  his  words  would  bear  a 
Similitude  to  the  spirit  that  produced  them :  but  these  are  words 

292 


have  power  to  lay  it  down,  and  I  '  have  power  to  take  it  again. 
'  This  commandment  have  I  received  of  my  Father. 

19  H  =  There  was  a  division  therefore  again  among  the  Je\ra 
for  these  sayings. 

20  And  many  of  them  said,  «  He  hath  a  devil,  and  is  niJtd ; 
why  hear  ye  him '! 

21  Others  said.  These  are  not  the  words  of  him  ttot  hath  a 
devil.   "  Can  a  devil  >■  open  the  eyes  of  the  blind  f 

22  "  And  it  was  at  Jeitisalem  the  »■  feast  of  the  dedication,  and 
it  was  winter. 

23  And  Jesus  walked  in  the  temple,  ^  in  Solomon's  porch. 

24  Tlien  came  the  Jews  rotmd  about  him,  and  said  unto  him, 

Ac;sa.34,3a— sCIk?.  "iS.  &9.1S.— c  Ch.7.an.  &.8.r8,  53.— u  Exod,4.11.    Psa.  9).  SI. 
a  146.  8.— V  Ch.9  6,  7,  32,  S5.— w  1  Mac.  4.  .=«.— x  Acts  3.  11.  &  5.  12. 


of  deep  sense,  soberness,  and  piety:  besides,  could  a  demoni- 
ac open  the  eyes  of  blind  men  1  This  is  not  the  work  of  a 
demon.  Now  we  liave  seen  tliat  this  man  has  restored  a  man 
who  was  born  blind.  Tlierefore  it  is  demonstrably  evident 
that  he  is  neither  a  madman  nor  a  demoniac. 

Behold  the  usage  which  the  blessed  Lord  received  from  his 
creatures  !  and  behold  with  what  meekness  and  gentleness  he 
conducts  himself;  not  a  word  of  impatience  proceeds  from  his 
lips  ;  nor  a  look  of  contei.-.pt  or  indignation  ia  seen  in  his  face. 
And  what  was  he  doing  to  merit  all  this  %  Why,  he  was  in- 
structing the  ignorant,  and  telling  the  wretched  that  he  was 
just  going  to  die  to  save  their  souls !  Amazing  love  of  God, 
and  ingratitude  and  obduracy  of  men  !  Let  not  the  disciple 
suppose,  tliat,  in  this  respect,  he  shall  be  abo^ve  his  master. 
When  a  minister  of  Christ  has  done  his  utmost  to  do  good  to 
his  fellow-creatures,  let  him  not  be  surprised  if  he  meet  with 
nothing  from  many  but  reproaches  and  persecutions  for  his 
pains.  The  grand  point  is,  to  take  Jesus  for  an  example  of 
suffering,  and  to  be  armed  with  the  same  mind. — It  appears 
that  the  words  spoken  by  the  friendly  Jews  prevailed  ;  and 
that  the  others  were  obliged  to  abandon  the  field. 

22.  The  feast  of  the  dedication]  This  was  a  feast  institutedi 
by  Judas  Maccabceus,  in  commemoration  of  his  purifying 
tile  temple  after  it  had  been  defiled  by  Aiitiochus  Epiphnnes. 
This  feast  began  on  the  twenty-fifth  of  the  monlh  Cislen, 
(which  answers  to  the  eighteenth  of  our  December)  and  con- 
tinued for  eight  days.  When  Antiochns  had  heard  that  the 
Jews  had  made  great  rejoicings,  on  account  of  a  report  that 
had  been  spread  of  his  death  :  he  hastened  out  of  F.gypt  to 
Jerusalem,  took  the  city  by  storm,  and  slew  of  the  inhabitants 
in  three  days /or?!/  thousand  persons  ;  und  forty  thousand 
more  he  sold  for  slaves  to  the  neighbouring  nations.  Not  con- 
tented with  this,  he  sacrificed  a  great  «ow  on  the  altar  of 
burnt-offerings;  and  broth  being  made  by  his  command,  of 
some  of  the  flesh,  he  sprinkled  it  all  over  the  temple,  that  he 
might  defile  it  to  the  uttermost.  See  Pridcaux's  Connexions, 
vol.  iii.  p.  236.  etlit.  1725.  After  this,  the  whole  of  the  temi)lo 
service  seems  to  have  been  suspended  for  three  years,  great 
dilapidations  having  taken  place  also  in  various  parts  of  tho 
buildings  ;  see  1  Mace.  iv.  36,  &c.  As  Judas  Alaccabmus  not 
only  restored  the  temple  service,  and  cleansed  it  from  pollu- 
tion, &c.  but  also  repaired  the  ruins  of  it,  the  feast  was  called 
TO  eyKaivta,  the  renovation. 

It  was  winter.]  Xetn^v  ijr,  or  it  was  stormy,  or  rainy  wea- 
ther. And  tliis  is  the  reason,  probably,  why  our  Lord  is  re- 
presented as  walking  in  Solomon's  porch,  or  portico:  ver.  23. 
Tliough  it  certainly  was  in  joinder  when  this  feast  was  lield, 
yet  it  does  not  appear  that  the  word  above  refers  so  much  to 
tlie  time  of  the  year,  as  to  the  state  of  the  weather.  Indeed 
there  was  no  occasion  to  add  it  was  winter,  when  the  feast  of 
the  dedication  was  mentioned,  because  every  body  knew  tliat 
as  that  feast  was  held  on  the  twenty-fifth  of  the  month  Cisleu, 
that  it  was  in  the  winter  season. 

.lohn  has  here  omitted  all  that  Jesus  did  from  the  time  when 
he  left  Jerusalem,  after  l\ie  feast  of  Tabernacles  in  September 
was  ended,  until  ^hefsast  of  the  Vedicaiiom  in  the  Decemhtr 
following:  and  he  did  it  probably  beeause  he  found  that  the 
other  evangelists  had  given  an  account  of  what  our  Ixird  did 
in  the  interval.  St.  Luke  relates  what  our  Lord  did  on  his  way 
from  Galilee  to  Jerusalem,  to  this  feast :  chap.  xvii.  11—37. 
xviii.  1—14.  Observe  likewise,  that  this  time  here  mentioned 
was  1\\e  fourth  time  (according  to  John's  account)  that  Jesiw 
went  up  to  \\\e  feast  at  Jerusalem  in  about  a  year  :  fovfrst, 
he  went  up  to  the  feast  oi  the  Pass-over ;  chap.  ii.  13.  next  in 
the  feast  of  Pentecost,  as  it  seems  to  have  been  ;  chap.  v.  1. 
then  to  the  feast  of  Tabernacles  :  chan.  vii.  2,  10.  and  lastly  to 
the  feast  of  the  Pass-over,  in  which  ne  was  crucified.  John 
seems  purposely  to  have  pointed  out  his  presence  in  Jeiusa- 
lem  at  these/our  feasts,  because  all  the  other  evangelists  have 
omitted  the  mention  of  every  one  of  them.  See  Bishop  Pearcc, 
and  see  the  note  on  chap.  v.  1. 

23.  Solomon's  porch]  By  what  we  find  in  Josei)hus,  Ant.  b. 
XX.  c.  8.  s.  7.  a  portico  built  by  Solomon  on  the  east  side  of  the 
outer  court  of  the  temple,  was  left  standing  by  Herod,  when 
he  rebuilt  the  temple.  This  portico  was  four  hundred  cubits 
long,  and  was  left  standing:,  probably  because  of  its  grandenr 
anif  beauty.  But  when  Agrippa  came  to  Jerusalem,  a  few 
years  before  tlie  destruction  of^  the  city  by  the  Romans,  and 
about  eiglity  years  after  Herod  had  began  his  building  (till 
which  time  what  Herod  had  begun  was  not  completed)  the 
Jews  solicited  Agrippa  to  repair  this  portico  at  his  own  ex- 
pense, using  for  argument  not  only  that  the  building  was  grow- 
ing ruinous,  but  that  otherwise  eighteen  thousand  vforXmen, 


Christ  asserts  himself  to  be  the 


CHAPTER  X. 


Messiah,  and  to  be  one  villi  God. 


How  long  dost  thou  ^  make  us  to  doubt?  If  thou  be  the  Christ, 
tell  us  plainly. 

25  Jesus  answered  them,  I  told  you,  and  ye  believed  not : 
*  tlie  works  that  I  do  in  my  Father's  name,  they  bear  witness 
of  me. 

20  But  *  ye  believe  not,  because  ye  aie  not  of  my  sheep,  as  I 
said  unto  you. 

27  b  My  sheep  hear  my  voice,  and  I  know  them,  and  they  fol- 
low me. 

28  And  I  give  unto  them  eternal  life  ;  and  '  Ihi^y  shall  never 
perish,  neither  shall  any  vian  pluck  them  out  of  my  hand. 

29  <•  iMy  Fatlier,  '  whicl\  gave  them  me,  is  greater  than  all : 
and  no  tnan  is  able  to  pluck  thcjii  out  of  my  Father's  liand. 

39  f  I  and  my  Father  are  one. 


31  ''  Then  ^  the  Jews  took  up  stones  again  to  stone  him. 

32  Jesus  answered  tliem,  Alany  good  works  have  1  showed 
yiiii  from  my  Father;  forwhichof  those  works  do  ye  stone  me  f 
'  33  Tlie  Jews  answered  him,  saying,  For  a  good  work  we  stone 
thee  not ;  but  for  blaspliemy ;  and  because  tliat  thou,  being  a 
man,  h  makest  thyself  Cod. 

oi  Jes\is  answered  them,  '  Is  it  not  written  in  your  law,  I 
said,  Ve  are  gods  1 

3r>  If  he  called  them  gods,  ^  unto  whom  the  word  of  God  came, 
and  the  scripture  cannot  be  broken  ; 

30  Say  ye  of  him,  '  whom  the  Father  hath  sanctified,  and 
"  sent  into  the  world,  Thou  blasphemest ;  "  because  I  said,  I 
am  "  the  Son  of  God  ( 

37  P  If  I  do  not  the  works  of  my  Father,  believe  me  not. 


who  had  all  of  them,  until  then,  in'cn  employed  iu  carrying  on 
the  Works  of  the  temple,  would  be  all  at  once  deprived  of  a 
livelihoiid. 

24.  Huw  long  d«si  thou  make  us  to  doubt  ?]  Or,  how  long 
dost  thoii  kill  us  with  suspense.  Emj  votc  rriv  ipvi^riv  rifiuiv 
atpcK,  literally,  hote  long  icilt  than  take  airai/  our  tife!  Mr. 
Markland  would  read  a<jpttf,  for  aipetf,  whirli  amounts 
nearly  to  (lie  same  sense  with  the  above.  The  Jc  \vs  asked  this 
qupsiion  through  extreme  perlidiousness  ;  they  wislied  to  get 
liim  to  declare  himself  king  of  the  Jews,  that  they  might  ac- 
cuse him  to  ttie  Roman  governor:  and  by  it  tlioy  msolently 
insinuated  that  all  the  proofs  he  had  hitherto  given  them  of 
his  divine  mission,  were  good  for  nothing. 

25.  J  told,  you,  &c.]  Tliat  is,  I  told  you  before  what  I  tell 
you  now  again,  that  the  irorks  trhirh  Ido  hear  testimony  to  me. 
i  h.ivi'  lohl  you  lliat  /  am  the  light  of  the  trorld  :.the  Son  of 
Guit :  the  good  sheplierd:  that  I  am  come  to  save:  to  gite 
life — to  gipe  liberty — to  redeem  you  :  that  in  order  to  this,  I 
niu.st  die,  and  rise  again  :  and  that  I  am  absolute  master  of 
my  life,  and  of  my  death.  Have  you  not  noticed  my  omnis- 
cience, in  .searcliing  and  discovering  the  very  secrets  of  your 
hearts:'?  Have  you  not  seen  my  omnipotence  in  the  miracles 
which  1  have  wrought  1  Have  not  all  these  been  sufficient  to 
convince  you?  and  yet  ye  will  not  believe!  See  the  works 
wiiicli  bore  testimony  to  l\im  as  the  Messiah,  enumerated 
Matt. -.xi.  5. 

20.  Ye  are.  not  of  my  she ep^  Ye  have  not  the  disposition  of 
tliose  who  come  unto  me  to  be  instructed  and  saved:  sec 
what  follows. 

27.  My  sheep  hear  my  voice}  But  ye  will  not  hear ;  my  sheep 
fnlliiir  me;  but  ye  will  neitlier  follow  nor  acknowledge  me. 
Any  persim  wlio  reads  without  prejudice  may  easily  see,  that 
our  l.oid  does  not  at  all  insinuate  that  tlicsc  persons  could  not 
believe,  because  God  had  made  it  impossible  to  them  ;  but  sim- 
ply because  tliey  did  not  hear  and  follow  Christ,  which  the 
wiiole  of  our  blessed  Ix)rd's  discourse  proves  that  they  might 
hare  dune.  Tlie  sheep  of  Christ  are  not  those  who  are  inclu- 
ded iu  any  eternal  decree,  to  the  exclusion  of  others  from  the 
yearnings  of  the  bowels  of  eternal  mercy  :  ijut  they  are  those 
v.hdhear.  liclinrein,futl(iir,andohey,  the  .SVtriOi'r  of  tlie  world. 
2-<.  They  shitll  never  ].erisK\  Why  I  Because  they  Acar  my 
voice,  an\.\  foUmr  me  :  therefore  1  know,  I  appi'ove  of,  and  love 
Ihem,  and  give  them  eternal  life.  They  who  conlin  ue  to  hear 
Christ's  voice,  and  to  follow  him,  sliall  never  perish.  They 
give  tlicni.selvcs  up  lo  God — believe  so  on  Jesus  that  he  live.') 
in  their  hearts :  Ood  hath  eiven  unto  them  eternal  life,  and 
this  life  is  in  his  Son,  and  he  that  huth  the  Son  haih  life,  1 
John  v.  U,  12.  Now  it  is  evident  that  only  those  wlio  nave 
Clirist  living  in  and  governing  their  souls,  so  that  they  possess 
the  mind  tluU\vas  in  him,  are  his  sheep;  are  those  that  shall 
tierer  perish.,  because  they  have  this  eternal  life  abiding  in 
them  :  therefore  to  talk  of  a  man's  being  one  of  the  elect — one 
that  sliall  never  perish — one  who  shall  have  etei-nal  life — wlio 
shall  never  be  plucked  out  of  the  hand  of  God,  &c.  while  he 
livi'S  in  sin,  has  no  Christ  in  his  heart,  has  cither  7iever  recei- 
ved, or  fallen  axeay  from  the  grace  of  God,  is  as  contrary  to 
common  sense,  as  it  is  to  the  nature  and  testimonies  of  the 
Most  High.  Final  perseverance  implies  final  faithfulness — he 
that  •■nclures  to  tlie  end  shall  be  saved— he  that  is  faithful  unto 
death  shall  have  a  cmwn  of  life.  And  will  any  man  attempt 
to  say  that  lie  wlio  docs  not  endure  to  the  end,  and  is  unfaith- 
fnl,  shall  ever  enter  into  life? 

2'.(.  My  Father — is  greater  than  all}  More  powerful  than 
all  the  united  energies  of  men  and  demons.  He  wlio  loves 
God  must  be  happy  :  and  he  who  fears  him,  need  fear  nothing 
on  this  side  eternity. 

30.  /  and  mv  Father  are  one.]  If  .lesus  Christ  were  not 
God,  could  he  ^lave  said  these  words  without  being  guilty  of 
blasphemy  1  It  is  worthy  of  remark  that  Christ  does  not  say, 
land  MV  Father,  which  my  our  ti'anslation  very  improperly 
supplies,  and  which  in  this  place  would  have  conveyed  a 
widely  differeut  meaning :  for  then  it  woulil  imply  that  the 
human  nature  of  Christ,  of  which  alone,  I  conceive,  God  is 
evv  said  to  be  the  Fattier  in  Scripture,  was  equal  to  the  Mo.-tt 
High :  but  he  says,  speaking  then  as  <jod  over  all,  land  the 
Father,  cjm  Kat  b  llaTrip  tV  earpsv,  the  Creator  of  all  things,  the 
Judge  of  all  men,  the  Father  of  the  spirit-s  of  all  lle«h,  are 
ONE,  ONE  in  nature,  one  in  all  the  attributes  of  Godhead,  and 
ONE  in  all  the  operations  of  those  attributes  :  and  so  it  is  evi- 

ol  Hi?,     ,  *  understood  hiui.    See  chap.  xvii.  11,  22. 

31.  The  Jews  took  up  stones]  To  stone  hiin  as  a  blasphemer, 


Lev.  x.xiv.  14—16.  because  he  said  he  was  one  with  God.  The 
evangehst  adds  the  word  again,  because  they  had  attempted 
to  do  this  before,  see  chap.  viii.  59.  but  it  seems  they  were  pre- 
vetiled  from  doing  this  now,  by  the  following  discourse. 

32.  Mamj  good  works  liave  1  showed  you]  I  have  healed 
your  sick,  delivered  those  of  you  wlio  were  possessed,  from 
the  power  of  demons;  I  have  fed  multitudes  of  your  poor, 
and  1  have  taught  you  in  all  places,  at  all  times,  without  ex- 
pense, with  patience  ;  and  is  this  my  reward  1 

To  shoir  good  works,  or  good  thiyigs,  is  a  Hebraism,  which 
signifies  to  do  them  really,  to  give  good  things  liberally.  The 
phrase  is  similar  to  the  following:  Who  will  show  us  any 
good  7  Psal.  iv.  0.  i.  e.  who  shall  give  us  good  things.  Show 
MS  thy  mercy,  Psal.  Ixxxv.  7.  i.  e.  give  us  to  feel  the  eflects  of 
thy  mercy.  7'hou  hast  showed  thy  people  hard  things,  Psal. 
Ix.'  3.  i.  e.  thou  hast  treated  them  with  rigour.  Thou  hast 
SHOWED  me  great  and  sore  troubles,  Psal.  Ixxi.  20.  i.  e.  thou 
hast  exposed  me  to  terrible  hardships. 

33.  But  for  blasphemy]  1  have  elsewhere  shown  that  the 
original  word  [iXaotpripctv,  when  applied  lo  men,  signifies  to 
speak  injuriously  of  their  persons,  character,  connexion.s, 
&c.  hut  when  applied  to  God  it  signifies  to  speak  impiously, 
i.  e.  contrary  to  liis  nature,  perfections,  tlie  wisdom  of  his 
providence,  or  goodness  of  his  works. 

Thou,  being  a  man]  That  is,  only  a  man— makest  thyself 
God.  When  Clirist  said  before,  v.  :J0.  /  and  the  Father  are 
one,  had  the  Jews  understood  him  (as  many  called  Christians 
profess  to  do)  as  only  saying  he  had  a  rmity  of  sentiments 
with  the  Father,  they  would  not  have  attempted  to  treat  him 
I'or  this  as  a  blasphemer;  because  in  this  sense  Abraham, 
Isaac,  Moses,  David,  and  all  the  prophets,  were  one  with  G,xl. 
But  what  irritated  them  so  much  was,  that  they  understood 
him  as  speaking  of  a  uMity  of  nature.  Tlierefore  they  say 
here,  thou  makest  thyself  God ;  which  word  they  understood, 
not  in  a  figurative,  metaphorical,  or  improper  sense,  but  ia 
the  most  literal  meaning  of  the  term. 

34.  Is  it  not  written  in  your  law]  The  words  which  our 
Lord  quotes  are  taken  from  Psal.  Ixxxii.  6.  which  shows  that 
under  tlie  word  law,  our  Lord  comprised  the  Jewish  sacred 
writings  in  general.     See  also  chap.  xii.  34.  xv.  25. 

Ye  are  gods?]  That  is,  jxidges,  who  are  called  D"'n"?N  elohim. 
That  judges  are  here  meant,  appears  from  Psal.  Ixxxii.  2,  &c. 
and  also  from  what  follows  here.  And  this  is  probably  the 
only  place  where  the  word  DtiSk  is  applied  to  any  but  the 
true  God  :  see  Parkhurst  under  the  root  n^N. 

35.  Unto  whom  the  word  of  God  came]  Bishop  Pearce  thinks 
that  "the  word  Aojoj  here,  is  put  for  Aojoj  Kptacoif,  the  word, 
or  viatter  of  judgment,  as  in2Chron.  xix.  6.  where  Jehosha- 
phat,  sitting  judges  in  the  land  of  Judah  says,  take  heed  what 
ye  do  :  judge  not  for  men,  but  for  the  Lord,  who  is  u-ilhyou  in 
judgment — \nyut  r^i  Kptacoi;,  in  the  words  or  ■mailers  ofjudg- 
'ment,  Sept.  wViich  is  nearly  according  to  the  Hebrew  ■>2^a 
aoafD  bedebar  jiiishpat,  in  the  word  or  matter  of  judgment. 
In  Pent.  i.  17.  when  a  chai-ge  is  given  to  the  judges,  that  they 
should  not  be  afraid  of  the  face  of  man,  this  reason  is  given  : 

for  the  judgment  is  God's.  Hence  it  appears  probable  that 
Xoyoi  is  here  used  for  Aojoj  «-/9(t£(jj  ;  and  it  is  called  Aojoj 
Qenv,  because  it  is  Me  jud^nienUhat  properly  belongs  to  God, 
and  which  they  who  give  it  on  earth,  give  only  as  acting  in  the 
stead  of  God.  A  way  of  speaking  very  like  to  this  is  found  in 
Heb.  iv.  13.  where  tlie  writer  says,  :rpoi  ov  vpiv  o  Xoyn^,  with 
whmn  we  have  to  do,  i,  e.  by  whoo'  we  are  to  be  judged." 

But  the  words  Xoyog  Qeoiv  may  be  hei-e  understood  for  the 
order,  commission,  or  command  of  God:  and  so  it  properly 
signifies,  Luke  iii.  2,  and  in  this  sense  it  is  found  often  em- 
ployed in  the  Old  Testament.  When  il  is  there  said,  that  the 
word  of  the  Lord  came,  &c.  it  means,  God  gave  an  order,  com- 

[  mission,  &c.  to  such  a  person,  to  declare  or  do  sucli  and  such 
things. 

And  the  scripture  cannot  be  broken]  Av^t^vat,  dissolv'ed, 
rendered  of  none  etTect,  i.  e.  it  cannot  be  gainsaid  or  set  aside ; 
every  man  must  believe  this,  because  it  is  the  declaration  of 
Goil.  If  tliose  were  termed  gods  who  were  on\y  earthly  ma- 
gistrates, fallible  mortals,  and  had  no  particular  inlluence  of 
the  Divine  Spirit,  and  that  they  arc  tenned  gods,  is  evident 
from  that  Scripture  wliich  cannot  be  gainsaid;  what  greater 
reason  then  have  1  to  say,  lam  the  Soti  of  God,  and  one  with 
God,  when  as  Messiah,  1  have  been  consecrated,  sent  into  the 
world  to  instruct  and  save  men  ;  ;md  when  as  God,  I  have 
wrought  miracles  which  could  be  performed  by  no  power  less 
than  that  of  omnipotence? 

393 


Account  of  the 


ST.  JOHN. 


sickness  of  Lazarus. 


3S  But  if  I  do,  though  ye  believe  not  me,  «  believe  the  works  : 
that  ve  may  know,  and  believe,  '  that  the  Father  is  m  me,  and 
I  in  him.  ,     ,  .       ,    . , 

39  n  •  Therefore  they  sought  again  to  take  him :  but  he  esca- 
ped out  of  their  hand, 

qCh.6.36.&,14.10  lI.-rCh.H.lO,  Il.&17.Sl.-sCh.7.30,44.&8.59. 


37  Ifldo  not  the  works,  &c.]  I  desire  you  to  believe  only 
on  the  evidence  of  my  works  :  if  I  do  not  do  such  works  as 
God  only  can  perform,  then  believe  me  not. 

38  Believe  the  ivorks]  Though  ye  do  not  now  credit  what  I 
have  said  to  you,  yet  consider  my  works,  and  then  ye  will  see, 
that  these  works  prove  that  /  am  in  the  Father,  and  the  Fa- 
ther in  me  ;  and  consequently,  that  /  and  the  Father  are  one. 
This  seems  to  be  the  force  of  our  Lord's  argument ;  and  evei^ 
man  must  see  and  feel  that  it  is  conclusive.  Tliere  was  no 
possibility  of  weakening  the  force  of  this  reasoning,  but  by  as- 
serting that  these  miracles  were  not  wrouglit  by  the  power  of 
God  :  and  then  they  must  have  proved,  that  not  only  a  man, 
but  a  bad  man,  such  as  they  said  .lesus  was,  could  work 
these  miracles.  As  this  was  impossible,  then  the  argument  of 
Christ  had  a  complete  triumph. 

39.  They  sought  again  to  take  hini]  They  could  not  re])ly 
to  his  arguments  but  by  stones.  The  evidence  of  the  trutli 
could  not  be  resisted ;  and  they  endeavoured  to  destroy  the 
person  who  spoke  it.  Truth  may  confound  the  obstinately 
wicked,  but  it  does  not  convert  them  :  and  it  is  a  Just  judg- 
ment of  God,  to  leave  those  to  perish  in  their  gainsayings,  who 
obstinately  continue  to  gainsay  and  disbelieve. 

But  he  escaped]  In  such  a  way  as  we  know  not,  for  the 
evangelist  has  not  specified  the  manner  of  it. 

40.  Beyond  Jordan]  Rather  to  the  side  of  Jordan,  not  be- 
yond it.     See  the  note  on  chap.  vi.  22.  and  Matt.  xix.  1. 

Where  John  at  first  baptized]  That  is,  at  Bethabara :  see 
chap.  i.  23.  Afterward,  John  baptized  at  Mnon :  chap, 
iii.  23.  \ 

42.  Many  believed  on  him  there.]  The  people  believed  on 
him,  1.  Because  of  the  testimony  of  John  the  Baptist,  whom 
they  Knew  to  be  a  good  and  a  wise  man,  and  a  prophet  of  the 
Lord ;  and  they  knew  he  could  neither  deceive  nor  be  deceived 
in  this  matter  :  and,  2.  They  believed  because  of  the  miracles 
which  they  saw  Jesus  work.  These  fully  proved  that  all  that 
John  had  said  of  him  was  true.  The  scribes  and  Pharisees, 
with  all  their  science,  could  not  draw  a  conclusion  so  just. 
Truth  and  common  sense  are  often  on  the  side  of  the  common 


40  And  went  away  again  beyond  Jordan  into  the  place  '  where 
John  at  first  baptized  :  and  there  he  abode. 

41  And  many  resorted  unto  him,  and  said,  John  did  no  mira- 
cle :  "  but  all  things  that  John  spake  of  this  man  were  true. 

42  >■  And  many  believed  on  him  there. 

tCh.l.SS.— u  Ch,3.30.— V  Ch.8.30.&.  11.45. 


people,  whom  the  insolently  wise  and  the  unsanctifiedly  learn- 
ed sometimes  disingenuously  brand  with  the  epithets  of  mob 
and  switiish  multitude. 

1.  This  and  the  preceding  chapter  contain  two  remarkable 
discomfitures  of  the  Jewish  doctors.  In  the  former  they  were 
confounded  by  the  testimony  of  a  plain  uneducated  man,  sim- 
ply appealing  to  the  various  circumstances  of  a  matter  of  facf, 
at  which  they  cavilled,  and  which  they  endeavoured  to  decry. 
In  this  chapter  the  wise  are  taken  in  their  own  craftiness  :  the 
Pharisees  are  confounded  by  that  wisdom  which  is  from  above, 
speaking  of  and  manifesting  tlie  deep  things  of  God.  Some- 
times God  himself  stops  the  mouths  of  gainsayers ;  at  other 
times  he  makes  the  simplest  of  his  followers  too  miglity  for 
the  most  learned  among  the  doctors.  Ancient  and  modern 
martyrologies  of  the  people  of  God  abovmd  with  proofs  of  both 
these  facts.  And  the  persecutions  of  the  Protestants  by  the 
Papists  in  the  reign  of  Queen  Mary  afford  a  vei-y  large'  pro- 
portion of  proofs.  In  these  the  mighty  power  of  God  and  the 
prevalence  of  truth  were  gloriously  appai-ent.  Botli  the  word 
of  God  and  the  Protestant  cause  were  nobly  illnstrated  by 
those  transactions.  May  that  abomination  that  inaketh  deso- 
late never  more  sit  in  the  holy  place  ! 

2.  It  must  be  remarked  by  every  serious  reader,  that  our 
Lord  did  frequently  speak  of  himself  to  the  Jews,  as  being 
not  only  sent  o(  God  as  their  Messiah,  but  as  being  o»)e  with 
him.  And  it  is  as  evident  that  in  this  sense,  the  priests  and 
Pharisees  understood  him:  and  it  was  because  they  would 
not  credit  this,  that  they  accused  him  of  blasphemy.  Now,  if 
oiu-  Lord  was  not  the  person  tliey  understood  him  to  state 
himself  to  be,  he  had  the  fairest  opportunity,  from  their  strong 
remonstrances,  to  coiTect  their  misapprehension  of  his  words, 
if  they  really  had  mistaken  his  meaning — but  this  he  never  at- 
tempts. He  lather  strengthens  his  assertions  in  his  conse- 
quent discourses  with  them ;  which,  had  not  his  positions 
been  true,  he  could  not  have  done,  even  as  an  honest  man. 
He  not  only  asserted  himself  to  be  equal  with  God,  but  wish- 
ed them  to  believe  it  to  be  true :  and  he  amply  confirmed  this 
heavenly  doctrine  by  the  miracles  he  wrought. 


CHAPTER  XI. 

Account  of  the  sickness  of  Lazarus,  1.  His  sisters  Martha  and  Mary  send  for  Christ,  2.  Unr  Lord's  discourse  with  hia 
disciples  on  this  sickness  and  consequent  death,  3 — 16.  He  arrives  at  Bethany  four  days  after  the  burying  of  Lazams, 
17,  18.  Martha  meets  Christ — their  conversation,  19 — 27.  She  returns,  and  Mary  goes  out  to  meet  him,  iji  great  distress, 
o,9_33.  Christ  comes  to  the  grave — his  conversation  there,  34 — 42.  He  raises  Lazarus  from  the  dead,  43 — 46.  7'he  priests 
and  Pharisees  hearing  of  this,  hold  a  council,  and  plot  his  destruction,  47,  48.  The  remarkable  prophecy  of  Caiaphns 
and  the  consequent  proceedings  of  the  Jews,  49 — 53.  Jesus  withdraws  into  a  city  called  Ephraim,  54.  They  lay  wait  far 
him  at  the  pass-over,  55—57.    [A.  M.  4033.    A.  D.  29.    An.  Olymp.  CCIL  1.] 

3  Therefore  his  sisters  sent  unto  him,  saying,  Lord,  behold, 
he  whom  thou  lovest  is  sick. 

4  When  Jesus  heard  that,  he  said,  This  sickness  is  not  unio 
death,  d  but  for  the  glory  of  God,  that  the  Son  of  God  might  bo 
glorified  thereby. 

c  Matt.  26.7.     Mark  M. 3.    Ch.  1H.3.— d  Ch.9.3.    Verse  40. 


NOW  a  certain  m^an  was  sick,  natned  Lazarus,  of  Bethany, 
tlie  town  of  t)  Mary  and  hgr  sister  Martha. 
2  (=  It  was  that  Mary  which  anointed  the  Lord  with  ointment, 
and  wiped  his  feet  with  her  hair,  whose  brother  Lazarus  was 
sick.) 

B  Mark  11.1,  IS.-b  Luke  10.  K.  39. 


NOTES.— Verse  1.  Lazarus  of  Bethany]  St.  John,  who  sel- 
dom relates  any  thing  but  what  the  other  evangelists  have 
qmitted,  does  not  tell  us  what  gave  rise  to  that  familiar  ac- 
quaintance and  friendship  that  subsisted  between  our  Lord 
and  this  family.  It  is  surprising  that  the  other  evangelists 
have  omitted  so  remarkable  an  account  as  this  is,  in  which 
some  of  the  finest  traits  in  our  Lord's  characterare  exhibited. 
The  conjecture  of  Grotius  has  a  good  deal  of  weight.  He 
thinks  that  the  other  three  evangelists  wrote  their  histories 
during  the  life  of  Lazarus  ;  and  that  they  did  not  mention  him 
for  fear  of  exciting  the  malice  of  the  Jews  against  him.  And 
indeed  we  find  from  chap.  xii.  10,  that  they  sought  to  put  La- 
zarus to  death  also,  that  our  Lord  might  not  have  one  monu- 
ment of  his  power  and  goodness  remaining  in  the  land.  Pro- 
bably both  Lazarus  and  his  sisters  were  dead  before  St.  John 
wrote.  Bethany  was  situated  at  the  foot  of  the  mount  of 
Olives,  about  two  miles  from  Jerusalem.  Bishop  Pea7-ee  ob- 
serves that  "there  is  a  large  gap  in  John's  history  of  Christ  in 
this  place.  What  is  mentioned  in  the  preceding  chapter  pass- 
ed at  the  feast  qf  the  dedication,  vcr.  22,  about  the  middle  of 
our  December  :  and  this  miracle  of  raising  Lazarus  from  the 
dead,  seems  to  have  been  wrought  but  a  little  before  the  fol- 
lowing pass-over,  in  the  end  of  March,  at  which  time  Jesus 
was  crucified,  as  may  (he  thinks)  be  gathered  from  verses  54 
and  55  of  this  chapter,  and  from  chap.  xii.  9."  John  has 
therefore,  according  to  the  bishop's  calculation,  omitted  to 
mention  the  several  miracles  which  our  Lord  wrought  for 
above  three  months  after  the  things  ipentioned  in  the  prece- 
ding chapter. 

Calmet  says,  Christ  left  Jerusalem  the  day  after  the  dedica- 
tion took  place,  which  was  the  18th  of  December.  He  went 
then  to  Bethabara,  where  he  continued  preaching,  and  his 
disciples  baptizing.  About  the  middle  of  the  following  Janua- 
ry, Lazarus  fell  sick  :  Christ  did  not  leave  Bethabara'tiU  after 
294 


the  death  of  Lazarus,  which  happened  about  the  13th  of  the 
same  month. 

Bishop  Newcombe  supposes  that  our  Lord  might  have  staid 
about  a  month  at  Bethabara. 

The  harmonists  and  chronologists  differ  much  in  fixing 
dates  and  ascertaining  times.  In  cases  of  this  nature,  I  be- 
lieve men  may  innocently  guess  as  well  as  they  can ;  but  they 
should  assert  nothing. 

2.  It  was  that  Mary  which  anointed]  There  is  much  disa- 
greement between  learned  men,  relative  to  the  two  anointings 
of  our  Lord,  and  the  persons  who  performed  these  acts.  Tlie 
various  conjectures  concerning  these  points,  the  reader  will 
find  in  tlie  notes  on  Matt.  xxvi.  7,  &c.  but  particularly  at  the 
end  of  that  chapter. 

Dr.  Lightfoot  inquires,  why  should  Bethany  be  called  the 
town  of  Martha  and  Mary,  and  not  of  Lazanis  1  And  he  thinks 
the  reason  is,  that  Martha, and  Mary  had  been  well  known  by 
that  anointing  of  our  Lord,  which  is  mentioned  Luke  vii.  37. 
(see  the  note  there,)  but  the  name  of  Lazarus  had  not  been 
mentioned  till  now,  there  being  no,  transaction  by  which  lie 
could  properly  be  brought  into  view.  He  therofcu'e  thinks 
that  the  aorist,  aXcixp.aaa,  which  we  translate  anointed,  should 
have  its  full  foi'ce,  and  be  translated,  who  had  formerly 
anointed  ;  and  this  he  thinks  to  have  been  the  reason  of  that 
familiarity  which  subsisted  between  our  Lord  and  this  family ; 
and  on  this  ground,  they  could  confidently  send  for  our  Lord 
when  Lazarus  fell  sick.  Tins  seems  a  very  reasonable  con- 
jecture ;  and  it  is  very  likely  that  the  familiarity  arose  out  of 
the  anointing. 

Others  think  that  the  anointing  of  which  the  evangelist 
speaks,  is  that  mentioned  chap.  xii.  1,  &c.  and  which  happen- 
ed about  six  days  before  the  pass-over.  St.  John,  therefore, 
is  supposed  to  anticipate  the  account,  because  it  served  mora 
particularly  to  designate  the  person  of  whom  he  was  speaking 


Account  of  the 


CHAPTER  XL 


death  of  Lazarus, 


5  Now  Jesus  loved  Martha,  and  her  sister,  and  I-azarus. 

6  When  he  had  heard  therefore  that  he  was  sick, "  lie  abode 
two  days  still  in  the  same  place  whore  he  was. 

7  Then  after  that  saith  he  to  his  disciples,  Let  us  go  into  Ju- 
dea  again.  ..  ,  ,     ,  - ,  , . 

8  His  disciples  say  unto  him,  Master,  f  the  Jews  of  late  sought 
to  stone  tliee;  and  goest  thou  thither  again  1 

9  Jesus  answered,  Are  there  not  twelve  lionre  in  tlie  day  1 
s  If  any  man  walk  in  the  day,  he  stumbleth  not,  because  he 
secth  the  light  of  this  world. 

10  But  I"  if  a  man  walk  in  the  night,  he  stumbleth,  because 
there  is  no  light  in  him. 

11  These  things  said  he;  and  after  that  he  saith  unto  them, 
Our  friend  I.azarus  •  sle€g»eth :  but  I  go,  that  1  may  awake  liim 
out  of  sleep.  ,    ,,  ,        ,, 

12  Then  said  his  disciples,  Lord,  if  he  sleep,  he  shall  do  well. 
U  Ilowbeit  Jesus  spake  of  his  death:  but  tliey  thought  that 

he  had  spoken  of  taking  of  rest  in  sleep. 

.Ch.l0.4a-fCh.l0  3l.-gCh  9.4.-liCli.l2.35.-iSonc,i.3l.lG.     D»n  12.2. 


3.  He  whom  Own  lorest  is  sicJc]  Nothing  could  be  more 
simj)le,  nor  more  modest,  than  this  prayer:  they  do  not  say. 
Come  and  Imal  him  ;  or.  Command  the  disease  to  depart  even 
where  ihou  art,  and  it  will  obey  thee:  they  content  them- 
selves with  simply  stating  the  case,  and  using  an  indirect,  but 
u  most  forcihie  argument,  to  induce  ovir  Lord  to  show  forth 
Jiis  power  and  goodness  :—He  is  sick,  and  lliou  lovesi  )uin — 
liiereforethou  canst  neither  abandon  hivi  nor  us. 


14  Then  said  Jesus  unto  them  plainly,  Lazarus  is  dead. 
Vi  And  I  am  glad  for  your  sakes  that  I  was  not  lliire,  to  the 
intent  ye  may  believe ;  nevertlieless  let  us  go  unto  him. 

16  Then  said  Thomas,  which  is  called  Uidymiis,  unto  his  fel- 
low disciples,  Let  us  also  go,  that  we  may  die  with  him. 

17  Then  when  .lesuscame,  he  found  that  he  had  lain  in  the 
grave  four  days  already. 

18  Now  Bethany  was  nigh  unto  Jerusalem,  k  about  fifteen 
furlongs  oil": 

19  And  many  of  the  Jews  came  -to  Martlia  and  Mary,  to  com- 
fort lliem  concerning  their  brother. 

20  Then  Martha,  as  s<wn  as  she  heard  that  Jesus  was  coming, 
went  and  met  him  :  but  Mary  sat  still  in  the  house. 

21  Then  said  Murllia  \into  Jesus,  Lord,  if  thou  hadst  been 
here,  my  brrilher  liad  imt  diinl. 

22  But  I  know,  that  even  now,  'whatsoever  thou  wilt  ask  of 
God.  (iod  will  give  it  theel 

23  Jesus  saith  unto  her.  Thy  brother  shaH  rise  again. 


Malt.  9  34.  Acls7.C0.   1  Cor.  15  18,  01 .— k  Th«l  is,  «boul  t 


liles.— I  Ch.9.31. 


rus's  death  from  any  person :  and  that  he  knew  it  through 
tliat  power  by  which  he  knows  all  things. 

12.  If  he  sleep  he  shall  do  well]  That  is,  if  he  sleep  only,  &c. 
Though  the  word  slee^  frequently  meant  death,  (see  Acts  vii 
60.  1  Cor.  .xi.  30.  xv.  18,  20.)  yet  as  it  wa.<;  an  ambiguous  term, 
the  disciples  appear  here  to  have  mistaken  its  meaning.  Be- 
cause, in  certain  acute  disorders,  the  composing  the  patient  to 
rest,  was  a  favoui-able  sign  ;  therefore  the  words,  //  he  sleep 


4.   '/'his  sickness  is  not  unto  death]  Not  to  final  privation  of    he  sh!Ul  do  well,  or  recorer,   became  a  proverbial  form  of 


life  at  this  lime  ;  but  a  temporary  death  shall  be  now  permit 
ted,  that  the  glory  of  God  may  appear  in  the  miracle  of  his 
re..^urrection.  It  is  very  likely  that  this  verse  contains  the 
ui-s.<age  which  Christ  sent  back,  by  the  person  whom  the  af- 
flictFd  sisters  had  sent  to  him  :  and  this,  no  doubt,  served 
much  to  strengthen  their  confidence,  though  their  faith  must 
iiave  been  greatly  exercised  by  the  death  o{  their  brother  :  for 
when  tliis  took  place,  tliough  they  buried  liim,  yet  they  be- 
lieved even  then,  probably  on  the  ground  of  this  message,  that 
Jesus  might  rai.<e  liim  from  the  deaiL     See  ver.  22. 

.5.  Now  Jesvs  lored  Martha,  and  her  sister,  arid  Lazarus.] 
Theri'fore  his  staying  tieo  days  longer  in  Bclhabara,  was  not 
through  lack  of  afrection  for  this  distressed  family  :  but  mere- 
ly that  he  might  have  a  more  favourable  opportunity  of  pro- 
viiiL'to  Ihvmhowmach  he  loved  them.  Christ  never  denies  a 
Irss  favour,  but  in  ord^r  to  confer  a  greater.     God's  delays  in 

swering  prayers  olTcred  to  him  by  persons  in  distress,  are 


peecii  auioiig  the  Jews.     In  most  diseases,  sleep  is  a  very  fa- 
vourable prognostic  :  hence  that  saying  of  Menander, 

Yiri")?  (?£  naaii}^  cs'tv  vyicia  voaov. 
Sleep  is  a  remedy  for  every  disease.  See  Grotius  here.  Tho 
meaning  of  the  disciples  seems  to  have  been  this  :  There  can 
be  no  need  for  thee  to  go  into  Jndea  to  awake  our  friend  La- 
zai-us  ;  he  will  awake  time  enough,  and  his  very  sleep  is  a 
presage  of  his  recovery :  therefore  do  not  hazard  thy  life  by 
going. 

15.  /  am  glad  for  your  sakes  that  I  iras  not  there]  "  I  tell 
yovi  plainly,  Lazarus  is  dead  ;  and  I  am  glad  I  was  not  there  — 
if  I  had,  I  should  have  been  prevailed  on  to  have  healed  him 
almost  as  soon  as  he  fell  sick,  and  1  should  n.ot  have  had  so 
striking  an  occasion  to  manifest  the  glory  of  God  to  you,  and 
to  establish  you  in  the  faith."  It  was  a  miracle  lo  discover 
that  Lazarus  was  dead,  as  no  person  had  come  to  announce  it. 
It  was  a  greater  miracle  to  raise  a  dead  man,  than  to  cure  a 


often  prcH>fs  of  his  purpose  to  confer  some  great  kindness  :  ]  sick  man.  And  it  was  a.still greater  miracle  to  raise  one  that 
and  tliey  are  also  proofs,  that  his  wisdom  finds  it  necessary  to  i  was  three  or  four  days  buried,  and  in  whose  body  putrefac- 
perniit  an  increase  of  the  affliction  that  his  goodness  may  be  '  tiun  might  have  beguu  to  take  place,  than  to  raise  one  that 
more consi)icuous  in  its  removal  '  "*  ■■"--'■■  '     -'      ^"" 


8.  VV;e  Jews  of  late  sought  to  stone  thee]  It  was  bat  a  few 
weeks  before,  that  tliey  were  going  to  stone  him  in  the  temple, 
on  Ihed.iy  of  the  feast  of  the  dedication,  chap.  x.  31. 

9.  Are' there  not  twelve  hours  in  Oiedayl]  The  Jews,  as 
well  as  most  other  nations,  divided  the  day  from  sun-rising  to 
sun-setting,  into  twelve  equal  parts  :  but  these  parts  or  hours, 
were  longer  or  shorter,  according  to  the  different  seasons  of 
the  year.    See  the  note  on  chap.  i.  39. 

Our  Lord  alludes  to  the  case  of  a  traveller,  who  has  to  walk 
the  whole  diiy  :  the  day  points  out  tlie  tinje  of  life — the  night, 
that  of  death.  He  had  already  used  the  sime  mode  of  speech, 
chap.  ix.  4.  /  must  tcurk  the  works  of  him  that  sent  me,  while 
it  is  day:  the  night  Cometh,  when  no  man  can  work.  Here 
he  refe'i-s  to  what  the  apostles  had  just  said —  T/ie  Jeics  were 
but  just  now  going  to  -itone  thee.  .\re  there  not,  saifl  he, 
twe.ire  hours  in  the  day  1  I  liave  not  travelled  these  twelve 
lioui-s  yet — my  last  hour  is  not  yet  come  ;  and  the  Jews,  with 
all  their  malice  and  hatred,  shall  not  be  able  to  bring  K  a  mo- 
ment sooner  than  God  has  purposed.  I  am  imniort.il  till  my 
work  is  done  ;  and  this  that  I  am  now  goinc  to  Bethany  to 
perform  is  a  part  of  it.  Wlicn  all  is  coiupluted,  then  their 
hour,  and  that  of  the  power  of  darkness,  shall  commence.  See 
Luke  xxii.  M. 

If  any  man  walk  in  the  day  fie  stumhleth  not]  A  traveller 
should  use  the  day  to  walk  in,  and  not  the  night.  During  the 
day  lie  has  the  sun,  the  light  of  this  world :  he -sees  his  way, 
and  does  not  siumhle  :  but  if  Tie  walk  in  the  night  he  stum- 
bleth, because  there  is  no  light  in  it,  ver.  10.  i.  e.  there  is  no 
sun  above  the  horizon.  The  words  tv  avT(,},  ver.  9.  refer  not 
to  the  man,  but  to  the  world,  the  sun,  its  light,  not  being  above 
the  horizon.  Life  is  the  time  to  fulftl  the  wiU  of  God,  and  to 
prq)are  for  glory.  Jesus  is  the  light  of  the  world  :  lie  that 
walks  in  his  Spirit,  and  by  his  direction,  cannot  stumble — 
cannot  fall  into  sin,  nor  be  surprised  by  an  unexpected  death. 
But  he  who  walks  in  the  night,  in  the  darkness  of  his  own 
heart,  and  according  to  the  maxims  of  this  dark  worlil,  he 


was  but  newly  dead.    See  ver.  39. 

16.  Tho7nas,  which  is  called  Didyytnts]  TViomas,  or  ir3>Nn 
Thaom,  was  his  Hebrew  name,  and  signifies  a  twin — one  who 
had  a  brother  or  a  sister  horn  with  liim  at  the  same  time : 
Didymus,  Ailviio;,  is  a  literal  translation  of  tlie  Hebrew  word 
into  Greek.  In  Gen.  xxv.  2A.  Esau  and  Jacob  arc  culled  D^nin 
thomeeiri,  twi^is  ;  Septuagint  iiSvua,  from  viivfjioi,  a  twin  ; 
from  the  Anglo-Saxon  cpinan,  to  double. 

Let  us  also  go,  that  we  may  die  with  him.]  That  is,  "  See' 
ing  we  cannot  dissuade  our  Lord  from  going,  and  his  death  is 
likely  to  be  the  inevitable  consequence,  let  us  give  him  the 
fullest  proof  we  cannf  our  love,  by  going  and  sullering  death 
Willi  him."  Some  think  Tliomas  spoke  these  words  peevish- 
ly, and  that  they  should  be  translated  thus :  Must  we  also  go, 
and  expose  ourselves  to  destruction  with  hi7n  7  which  is  as 
much  as  to  say,  "  If  he  will  obstinately  go  and  risk  his  life  in 
so  imminent  a  danger,  let  vs  act  with  more  prudence  and  cau- 
tion." But  I  think  the  first  sense  is  to  be  preferred.  When  a 
matter  is  spoken  which  concerns  the  moral  character  of  a  per- 
son, and  which  may  be  understood  in  a  good  and  a  bad  sense, 
that  sense  which  is  most  favourable  to  the  person,  should  cer- 
tainly he  adopted.  This  is  taking  things  by  the  best  handle, 
and  both  justli'e  and  mercy  require  it.  The  conduct  of  most 
men  widely  difiei-s  from  this  :  of  such,  an  old  proverb  says, 
"  They  fc>ed  like  the  Jlies — pass  over  all  a  man's  whole  parts, 
to  light  upon  his  sores." 

17.  He  had  lain  in  the  grave  four  days  already.]  Our  Lord 
probably  left  Bethabara  the  day,  or  the  day  after  Lazarus 
died.  He  came  to  jBe/Aojiy  three  days  after:  and  it  .-yjpeara 
that  Lazarus  had  been  buried  about  four  days,  and  conse- 
quently that  he  had  beeaput  in  the  gi'ave  the  day,  or  day  after 
he  died.  Though  it  was  the  Jewish  custom  to  embalm  their 
dead,  yet  we  find  from  ver.  39.  that  he  had  not  been  embalm- 
ed ;  and  God  wisely  ordered  this,  that  the  miracle  might  ap- 
pear the  more  striking. 

IS.  Fifteen  furlongs]  About  two  miles:  for  the  Jewish 
miles  contained  about  seven  furlongs  and  a  half.     So  Light- 


stumbles— falls  into  sin,  and  at  last  falls  into  hell.     Reader!   foot,  and  the  7nargin. 
do  not  dream  of  walking  to  heaven  in  the  night  of  thy  death.  [      19.  Many  of  the  Jews  came]    Bethany  being  so  nigii  to  Jc- 
God  has  given  -thee  the  warning.:  receive  it,  and  begiii  to  live  [  rusaleni,  many  of  the  relatives  .ind  friends  of  the  fajnily^came, 
to  him,  and  for  eternity. 

^1.  Lazarus  sleepet'h]  It  was  rei-y  common  among  the  Jews 
to  express  death  by  sleep  ;  and  the  expressions,_/u////i^  in  a 
sleep— sleeping  with  their  fathers,  &c.  were  in-  great  use 
among  them.  The  Hebrews  probably  used  this  form  of  speech, 
to  signify  their  belief  in  the  immortality  of  the  soul,  and  the 
resurrection  of  the  body. 

It  is  certain  that  our  Lord  received  no  intimation  of  Laza- 


according  to  the  Jewish  custom,  to  mourn  with  the  afflicted 
sisters.  RIourning,  among  the  Jews,  lasted  about  thirty  days : 
the  three  first  days  were  termed  days  of  weeping :  then  fol- 
lowed seven  of  lament.ation.  During  the  three  day.s,  the 
mourner  did  no  servile  work  :  and  if  any  one  saluted  him,  he 
did  not  return  the  salutation.  During  the  seven  days,  he  did 
no  servile  work,  except  in  private — lay  with  his  bed  on  the 
floor— did  not  put  on  his  sandals — did  not  wash  nor  anoint 
295 


Conversation  between 


ST.  JOHN. 


24  Martha  said  unto  him,  ""I  know  that  he  shall  rise  again  in 
the  resurrection  at  the  last  day. 

25  Jesus  said  unto  her,  1  am  "  the  resurrection,  and  the  "  life ; 
I"  he  that  believeth  in  me,  though  he  were  dead,  yet  shall  he  live : 

26  And  whosoever  liveth  and  believeth  in  me  shall  never  die. 
Believest  thou  this  1  ,„,.,.  ^  .  .,, 

27  She  saitli  unto  him,  Yea,  Lord  :  '  I  believe  that  thou  art 
the  Christ,  the  Son  of  God,  which  should  come  into  the  world. 

28  And  when  she  had  so  said,  she  went  her  way,  and  called 
Mary  her  sister  secretly,  saying,  The  Master  is  come,  and  call- 
eth  for  thee.  ,    .         ,  .  . , 

29  As  soon  as  she  heard  that,  she  arose  quickly,  and  came 
unto  him.  . 

30  Now  Jesus  was  not  yet  come  into  the  town,  hut  was  in  that 
place  where  Martha  met  him. 

31  ■■  The  Jews  then,  which  were  whh  her  in  the  house,  and 

m  Luke  14.14.  Ch.5.P9.— nChap.  5,  S1.&6.39,  40,  44.— o  Ch.  1.  4.&6.  3S.  Sc  14.  6. 
Col.  3.4.     Uohnl.  1,2,  as,  ll.-pCh.  3,36.     1  John  5. 10,   ««:. 


himself— had  his  head  covered— and  neither  read  in  the  Late, 
the  Mishnah,  nor  the  Tabnud.  All  the  thirty  days  he  conti- 
nued unshaven,  wore  no  white  or  new  clothes,  and  did  not 
sew  up  the  rents  which  he  had  made  in  his  garments.  See 
Lightfoot,  and  see  on  ver.  31. 

20.  Martha— went  and  met  him]  Some  suppose  she  was  the 
eldest  of  the  two  sisters— she  seems  to  have  had  the  manage- 
ment of  the  house.     See  Luke  x.  40. 

Mary  sat  still  in  the  house.]  It  is  likely  that  by  this  circum- 
stance, the  evangelist  intended  to  convey  the  idea  of  her  sor- 
row and  distre.ss ;  because  anciently,  afflicted  persons  were 
accustomed  to  put  themselves  in  this  posture,  as  expressive 
of  their  distress  :  their  grief  having  rendered  them  as  it  were 
immoveable.  See  Ezra  ix.  3,  4.  Neh.  i.  4.  Psa.  cxxxvii.  2. 
Isai.  xlvii.  I.  Luke  i.  79.  and  Matt,  xxvii.  61. 

21.  If  thou  hadst  been  here,  my  brother  had  not  died.]  Mary 
said  the  same  words  to  him  a  little  after,  ver.  32.  which  proves 
that  these  sisters  had  not  a  complete  knowledge  of  the  omni- 
potence of  Christ — they  thought  he  could  cure  at  hand,  but 
not  at  a  distance  ;  or  they  thought  that  it  was  because  he  did 
not  know  of  their  brother's  indisposition,  that  he  permitted 
him  to  die.  In  either  of  these  cases,  it  plainly  appears  they 
had  not  a  proper  notion  of  his  divinity ;  and  incfeed  the  fol- 
lowing verse  proves,  that  they  considered  him  in  no  other 
light  than  that  of  a  prophet. — Quere — Was  it  not  proper  that 
Christ  should,  in  general,  as  much  as  might  be,  hide  the  know- 
ledge of  his  divinity  from  those  with  whom  he  ordinarily 
lodged  t  Had  they  known  him  fully,  would  not  the  reverence 
and  awe  connected  with  such  a  knowledge,  have  overwhelm- 
ed them  ■? 

22.  /  know,  that  even  now]  She  durst  not  ask  so  great  a  fa- 
vour in  direct  terms  ;  she  only  intimated  modestly,  that  she 
knew  he  could  do  it. 

23.  Thy  brother  shall  rise  again.]  That  is,  directly  :  for  it 
was  by  raising  him  immediately  from  the  dead,  that  he  in- 
tended to  comfort  her. 

24.  /  know  that  he  shall  rise  again  in  the  resurrection]  The 
doctrine  of  the  resurrection  of  the  dead,  was  then  commonly 
received  :  and  though  it  weis  our  Lord  who  fully  exemplified 
it  by  his  own  resurrection  ;  yet  the  opinion  was  common,  not 
only  among  God's  people,  but  among  all  those  who  believed  in 
the  God  of  Israel.  The  Jewish  writings,  after  the  captivity, 
are  full  of  this  doctrine.  See  2  Mace.  vii.  9,  14,  23,  36.  xii. 
43.  xiv.  46.  Wisd.  v.  1,  7,  17.  vi.  6,  7.  See  also  Josephus,  and 
the  Targums,  passim. 

25.  lam  the  resurrection,  and  the  life]  Thou  sayest  that  thy 
brother  shall  rise  again  in  the  resurrection  at  the  last  day  ; 
but  by  whom  shall  he  arise  if  not  by  me,  who  am  the  autlior 
of  the  resurrection,  and  the  source  of  life  'i  And  is  it  not  as 
easy  for  me  to  raise  him  now,  as  to  raise  him  then  1  Tlius 
our  blessed  Lord  raises  her  hope,  animates  her  faith,  and 
teaches  her  that  lie  was  not  a  mere  man,  but  the  essential 
principle  and  author  of  existence. 

Though  he  were  dead]  Every  man  who  has  believed  or 
shall  believe  in  me,  though  his  believing  shall  not  prevent 
him  from  dying  a  natural  death,  yet  his  body  shall  be  reani- 
mated, and  he  shall  live  with  me  in  an  eternal  glory.  And 
every  one  who  is  now  dead,  dead  to  God,  dead  in  trespasses 
and  sins  ;  if  he  believe  in  me,  trust  on  me  as  his  sole  Saviour, 
he  shall  live,  shall  be  quickened  by  my  spirit,  and  live  a  life 
of  faith,  working  by  love. 

26.  Shall  never  die.]  Or,  shall  not  die  for  ever.  Though 
he  die  a  temporal  death,  he  shall  not  continue  under  its  power 
for  ever  ;  but  shall  have  a  resurrection  to  life  eternal. 

Believest  thou  thisi]  God  has  determined  to  work  in  the 
behalf  of  men,  only  in  proportion  to  their  faith  in  him;  it 
was  necessary  therefore,  that  these  persons  should  be  well  in- 
structed concerning  his  nature,  that  they  might  find  no  obsta- 
cles to  their  faith.  These  sisters  had  considered  him  only  as 
a  prophet  hitherto;  and  it  was  necessary  that  they  should 
now  be  further  instructed,  that  as  God  was  to  exert  himself, 
they  might  believe  that  God  was  there. 

27.  Yea,  Lord:  I  believe]  Ilem^cvKa,  J  have  believed.  Ei/ 
ther  meaning  that  she  had  believed  tliis  for  some  time  past,  or 
that  since  he  began  to  teach  her,  her  faith  had  been  consider- 
ably increased  :  but  verbs  prceter,  in  Greek,  are  often  used  to 
signify  the  present.  Martha  here  acknowledges  Christ  for 
the  Messiah  promised  to  their  fathers,  but  her  faith  goes  no 
further  j  and  having  received  some  hope  of  her  brother's  pre- 

396 


our  Lord  and  Mary. 

comforted  her,  when  they  saw  Mary,  that  she  rose  up  hastily 
and  went  out,  followed  her,  saying,  She  goeth  unto  the  grave 
to  weep  there. 

32  Then  when  Mary  was  come  where  Jesus  was,  and  saw 
him,  she  fell  down  at  his  feet,  saying  unto  him,  "  Lord,  if  thou 
hadst  been  here,  my  brother  had  not  died. 

33  When  Jesus  therefore  saw  her  weeping,  and  the  Jews  also 
weeping  which  came  with  her,  he  groaned  in  the  spirit,  and 
'  was  troubled, 

34  And  said.  Where  have  ye  laid  him  1  They  said  unto  him, 
Lord,  come  and  see. 

35  "  Jesus  wept. 

36  Then  said  the  Jews,  Behold  how  he  loved  him  ! 

37  And  some  of  them  said,  Could  not  this  man,  v  which  open- 
ed the  eyes  of  the  blind,  have  caused  that  even  this  man  should 
not  have  diedl 

q  Man.  IB  16.  Ch.  1.  42.  &  6.  14,  69.— r  Verse  19.— b  Verae  31.— t  Or.  he  (roubled 
hiijisclf.-u  Luke  ia4L— v  Ch.  9.  b. 


sent  resurrection,  she  waited  for  no  further  instruction,  but 
ran  to  call  her  sister. 

28.  7%e  Master  is  come]  This  was  the  appellation  which 
he  had  in  the  family  :  and  from  these  words  it  appears  tliat 
Christ  had  inquired  for  Mary,  desiring  to  have  her  present, 
that  he  might  strengthen  her  faith  previously  to  his  raising 
her  brother. 

30.  Jesus  was  not  yet  come  into  the  town]  As  the  Jewish 
burying-places  were  witliout  their  cities  and  villages,  it  ap- 
pears that  the  place  where  our  Saviour  was  when  Martha  met 
him,  was  not  far  from  the  place  where  Lazarus  was  buried. 
— See  the  note  on  Luke  vii.  12. 

31.  She  gneth  unto  the  grave  to  weep  there.]  It  appears  that 
it  was  the  custom  for  the  nearest  relatives  of  tlie  deceased  to 
go  at  times  during  the  three  days  of  weeping,  accompanied  by 
their  friends  and  neighbours,  to  mourn  near  the  graves  of  tlie 
deceased.  They  supposed  that  the  spirit  hovered  about  the 
place  where  the  body  was  laid,  for  three  days,  to  see  whether 
it  might  be  again  permitted  to  enter:  but  when  it  saw  the  Oice 
change,  it  knew  that  all  hope  was  now  past.  It  was  on  this 
ground,  tliat  the  seven  days  of  lamentation  succeeded  the 
three  days  of  weeping,  because  all  hope  was  now  t/iken  away. 
They  had  traditions  tliat  in  the  course  of  three  days,  persons 
who  had  died  were  raised  again  to  life.     See  Lightfoot. 

33.  He  groaned  in  the  spirit,  &c.]  Here  the  blessed  Jesns 
shows  himself  to  be  truly  man  :  and  a  man  too,  who,  not- 
withstanding his  amazing  dignity  and  excellence,  did  not  feel 
itbene.Hth  him  to  sympathize  with  the  tli-strcssed,  and  weep 
with  those  who  wept.  After  this  example  of  our  Lord,  shall 
we  say  that  it  is  weakness,  folly,  and  sin,  to  weep  for  the  loss 
of  relatives?  He  who  says  so,  and  can  act  in  a  similar  case  to 
the  above,  according  to  his  own  doctrine,  is  a  reproach  to  tlie 
name  of  7nan.  Such  apathy  never  came  from  God  : — it  is 
generally  a  bad  scion,  implanted  in  a  nature  miserably  deprav- 
ed, deriving  its  nourishment  from  a  per\'erted  spirit,  or  a  har- 
dened heart ;  tliough  in  some  cases,  it  is  the  effect  of  nn  erro- 
neous, ascetic  mode  of  discipline. 

It  is  abolishing  one  of  the  finest  traits  in  our  Lord's  human 
character  to  say,  that  he  wept  and  mourned  here,  because  of 
sin  and  its  consequences.  No.  .lesus  had  humanity  in  its 
perfection  ;  and  humanity  unadulterated,  is  generous  and 
sympathetic.  A  particular  friend  of  Jesus  was  dead  ;  and  as 
his  friend,  the  aflectionate  and  friendly  soul  of  Clirist  was 
troubled  ;  and  he  mingled  his  sacred  tears  with  those  of  the 
afflicted  relatives.  Behold  the  man,  in  his  deep,  heart-felt 
trouble,  and  in  his  flowing  tears  !  but  when  he  says,  Laza- 
rus, come  forth  !  behold  the  God  !  and  the  God  too  of  infinite 
clemency,  love,  and  power.  Can  such  a  Jesus  refuse  to  com- 
fort the  distressed  or  save  the  lost?  Can  he  restrain  his  mer- 
cies from  the  penitent  soul,  or  refuse  to  hear  the  yei^rnings  of 
his  own  bowels  ?  Can  such  a  character  be  inattentive  to  the 
welfare  of  his  creatures  ?  Here  is  God  manifested  in  the^«*/i .' 
living  in  human  nature,  feeling  for  the  distressed,  and  sufl'er- 
ing  for  the  lost !  Reader  !  ask  thy  soul,  ask  thy  heart,  ask  the 
bowels  of  thy  compassions,  if  thou  hast  any,  could  this  Jesus 
unconditionally  reprobate  from  eternity  any  soul  of  man  I 
Thou  answerest  NO  !  God  repeats  NO  !  Universal  nature 
re-echoes  NO !  and  the  tears  and  blood  of  Jesus  eternally 
say,  NO  ! 

35.  Jesus  wept.]    The  least  verse  in  the  Bible,  yet  inferior 
to  none.    Some  of  the  ruthless  ancients,  improperly  styled  Fa- 
thers of  the  church,  thought  that  weeping  was  a  degradation 
of  the  character  of  Christ ;  and  therefore,  according  to  the 
testimony  of  Epiphaniiis,  Anchoiat.  c.  13.  razed  out  of  the 
Gospel  of  St.  Luke,  the  place  (chap.  xix.  41.)  where  Christ  is 
said  to  have  wept  over  Jerusalem. 
!      36.  Behold  how  he  loved  him  !]   And  when  we  see  him  pour- 
j  ing  out  his  blixid  and  life  upon  the  cross  for  mankind,  we  may 
I  with  exultation  and  joy  cry  out.  Behold  how  he  hath  loved  us ! 
i      37.  Could  not  this  man,  which  opened  the  eyes,  &c.]  Through 
I  the  maliciousness  of  their  hearts,  these  .Tews  considered  the 
!  tears  of  Jesqs  as  a  proof  of  his  weakness.    We  may  suppose 
1  them  to  have  spoken  thus  :     "If  he  loved  him  so  well,  why 
did  he  not  heal  him?    And  if  he  could  have  healed  him,  why 
did  he  not  do  it,  seeing  he  testifies  somuch  sorrow  at  his  death? 
Let  none  hereafter  vaunt  the  miracle  of  the  blind  man's  cure : 
if  he  had  been  capable  of  doing  that,  he  would  not  have  per- 
mitted his  friend  to  die."    Thus  will  men  reason,  or  rather 
madden,  concerning  the  works  and  providence  of  God  ;  till 


Christ  raises  Lazarus 


CHAPTER  XI. 


/rovi  the  dead. 


38  Jesus,  therefore,  again  groaning  in  himsolf,  comethtolhe 
gi-avc.     It  was  a  cave,  and  a  stone  lay  upon  it. 

39  Jesus  said,  Take  ye  away  the  stone.  Martha,  tlie  sister  of 
nim  that  was  dead,  saith  unto  him,  Lord,  by  tliis  time  he  stinli- 
eth :  for  he  hath  been  dead  fo\ir  days. 

40  Jesus  saith  unto  her.  Said  I  not  unto  thee,  that  if  tliou 
wonldest  believe,  tho>i  shouldest  »  see  the  f^lory  of  Ood  I 

41  Then  they  took  away  the  stone /;o»t  l/ie.  place  where  the 
dead  was  laid.  And  Jesus  lifted  up  his  eyes,  and  said,  Fatlicr, 
I  timnk  thee  that  thou  hast  heard  me. 

42  And  I  know  that  thou  hearest  me  always:  but  "because 
of  the  people  which  stand  by  I  said  it,  that  they  may  believe 
that  thou  hast  sent  me. 

43  And  when  he  thus  had  spoken,  he  cried  with  a  loud  voice, 
Lazarus,  come  forth. 

V  Verse  1.  21.— wTh.  12.3).— »  Ch.  20.7.— y  Ch.  S.'JS.St  10.42.  t  12.11,  IS.— i  Pan. 
e.  S.     .Mall,  a;  3    Mark  H.  1.     LiikrSi.  2 


by  his  further  miracles  of  mercy  or  judgment,  he  converts  or 
confounds  them. 

38.  U  wax  a  cave,  &c.]  It  is  likely  that  several  of  the 
Jewish  burying-places  were  made  in  tlie  sides  of  rocks ;  some 
were  probably  dug  down  like  a  well  from  the  upper  surface, 
and  then  hollowed  under  into  niches,  and  a  flat  stone  laid 
down  tipon  the  top,  would  serve  for  a  door.  Yet  from  what 
the  evangelist  says,  there  seems  to  have  been  something  pe- 
culiar in  the  formation  of  this  tomb.  It  might  have  been  a 
natural  grotto,  or  dug  in  the  side  of  a  rock  or  hill,  and  the 
lower  part  of  the  door  level  with  the  ground,  or  how  coulil 
Lazarus  have  come  fortli,  as  he  is  said  to  have  done,  ver.  44  ? 

39.  Take  ye  away  the  stone]  lie  desired  to  convince  all  those 
who  were  at  the  place,  and  especially  those  who  took  away  tlie 
stone,  that  Lazarus  was  not  only  dead,  but  tliut  putreacence 
had  already  taken  place,  that  it  might  not  be  aflerwarti  said 
that  Lazarus  had  only  fallen  into  a  lethargy  :  but  that  the 
greatness  of  the  miracle  might  be  fully  evinced. 

He  stinketh]  The  body  is  in  a  state  of  putrefaction.  The 
Greek  word,  oltM  signifies  simply  to  smell,  whether  the  scent 
be  good  or  iaa  .-'but  the  circumstances  of  the  case  sufficiently 
show  that  the  latter  Is  its  meaning  here.  Our  translators 
might  have  omitted  the  uncouth  term  in  the  common  text; 
but  they  chose  literally  to  follow  the  Anglo-Saxon,  nu  he 
reincS  ;  and  it  would  be  now  useless  to  attempt  any  cliange, 
as  the  common  reading  would  perpetually  recur,  and  cause 
all  attempts  at  mending,  to  sound  even  worse  than  that  in  the 
text. 

For  he  hath  been  dead/owr  days.]  Terapraios  yap  cart,  this 
is  the  fourth  day,  i.  e.  since  his  interment.  Clirist  himself 
was  buried  on  the  same  day  on  which  he  was  crucified,  see 
chap.  xix.  4'2.  and  it  is  likely  that  Lazarus  was  buried  also  on 
the  same  day  on  wtiich  he  died.     See  on  ver.  17. 

40.  If  thou  woutdest  believe,  &c.]  So  it  appears  that  it  is 
faith  alone  that  interests  the  miraculous  and  saving  power  of 
God  in  behalf  of  men.  Instead  of  fio^av,  the  glory,  one  MS. 
reads  tVui/a/KU',  the  miraculous  power. 

41.  Where  the  dead  was  laid]  These  words  are  wanting  in 
BC'DL,  /Arce  others,  Syriac,  Persic,  Arabic,  Sahidic,  jEiMo- 
pic,  Armenian,  Vulgate,  Saxon,  and  in  all  the  Itata.  Gries- 
bach  leaves  them  out  of  the  text. 

father,  I  thank  thee]  As  it  was  a  common  opinion,  that 
great  mirailcs  miglit  be  wrought  by  the  power  and  in  the 
name  of  lh«;  devil,  .lesus  lifted  up  his  eyes  to  heaven,  and  in- 
voked the  supreme  God  before  tliese  unbelieving  Jews,  that 
they  might  see  that  it  was  by  his  powi'r,  and  by  his  only, 
that  tlii.-*  miracle  was  done  ;  that  every  hinderance  to  this  peo- 
pie's  faith  might  be  completely  taken  out  of  the  way,  and  that 
their  faith  might  stiuul  not  in  the  wisdom  of  man,  but  in  the 
power  of  the  Most  High.  On  this  account  our  Lord  says,  he 
spoke  because (f  the  multitude,  that  they  might  see  there  was 
no  di.-tbolic  iiiHucnce  here  ;  and  that  God  in  his  mercy  had 
visiied  this  people. 

43.  fie  cried  with  a  loud  vioce]  In  chap.  v.  25.  our  Lord  had 
said,  thai  the  lime  was  coming  in  which  the  dead  should  hear 
the  voice  of  the  Son  of  God,  and  live.  He  now  fulfils  that  pre- 
diction, and  cries  aloud,  that  the  people  may  take  notice,  and 
see  that  even  death  is  subject  to  the  sovereign  command  of 
Christ.   • 

Jesus  Christ,  says  Quesnel,  omitted  nothing  to  save  this  dead 
pei"son :  he  underwent  the  fatigue  of  a  journey,  he  wept,  he 
prayed,  he  groaned,  he  cried  with  a  loud  voice,  and  com- 
manded the  tlead  to  come  forth.  What  ought  not  a  minister 
to  do  in  order  to  raise  a  soul,  and  especially  a  soul  long  dead 
in  trespasses  and  sins. 

44.  Bound  hand  and  foot  with  grave  clothes]  Swathed 
about  with  rollers — Kcipiaii,  from  KCiput,  I  cut.  These  were 
long  slips  of  linen  a  few  inches  in  breadth,  with  which  the 
body  and  limbs  of  the  dead  were  swathed,  and  especially  those 
who  were  embalmed,  that  the  aromniics  might  be  kept  in  con- 
tact with  the  flesh.  But  as  it  is  evident  that  Lazarus  had  not 
been  embalmed,  it  is  probable  that  his  limbs  were  not  swath- 

,  ed  together,  aa  is  the  constant  case  with  those  who  are  em- 
balmed, but  separately :  so  that  he  could  come  out  of  the 
tomb  at  the  command  of  Christ,  though  he  could  not  walk 
freely,  till  the  rollers  were  taken  away.  Hut  some  will  have 
it  that  he  was  swathed  exactly  li  ke  a  m  ummy,  and  that  his  com- 
ing out  in  that  suue  was  another  mintcle.  But  there  is  no 
need  of  multiplying  miracles  in  this  case:  there  was  one 
wrought  which  was  a  most  sovereign  proof  of  the  unlimited 

Vol.  V.  p  p 


44  And  he  that  was  dead  came  fortlj,  liound  hand  and  foot 
with  grave-clothes  :  and  '  his  face  was  bound  about  with  a  nap- 
kin.   Jesus  saith  unto  them.  Loose  him,  and  let  him  go. 

45  Then  many  of  the  Jews  which  came  to  Mary,  >'  and  had 
seen  the  things  which  Jesus  did,  believed  on  him. 

48  But  some  of  them  went  their  ways  to  the  Pharisees,  and 
told  lliem  what  things  Jesus  had  done. 

47  n  '  Then  gathered  the  chief  priests  and  the  Pharisees  a 
council,  and  said,  'What  do  we 7  for  this  man  doeth  many 
miracles. 

48  If  we  let  him  thus  alone,  all  vien  will  believe  on  him :  and 
the  Romans  shall  come  and  take  away  both  our  place  and  na- 
tion. 

49  And  one  of  them,  named  ^Caiaphas,  being  the  high-priest 
that  same  year,  said  unto  them,  Ve  know  nothing  at  all, 

nChrvpicr  12  itl.  Aas4.ll3.  Mull.  26.  3.  Mark  H.  1.  Luke  S2.2.—b  Luke  3.2. 
Ch.  IB  U      A««4.6. 


Kowcr  and  goodness  of  God.     Several  of  the  primitive  Fathers 
ave  adduced  this  resurrection  of  Lazarus  as  the  model,  type, 
proof,  and  pledge,  of  the  general  resurrection  of  the  dead. 

Loose  him,  and  let  him  go.]  He  would  have  the  disciples 
and  those  who  were  at  hand  take  part  in  this  businesi!,  that 
the  fullest  conviction  might  rest  on  every  person's  mind  con- 
cerning the  reality  of  wliat  was  wrought.  He  whom  the  grace 
of  Christ  converts  and  restores  to  life,  comes  forth  at  his  call, 
from  the  dark  dismal  grave  of  sin,  in  which  his  soul  has  long 
been  buried  ;  he  walks  according  to  the  command  of  Christ, 
in  newness  of  life;  and  gives,  by  the  holiness  of  his  conduct, 
the  fullest  proof  to  all  his  acquaintance  that  he  is  alive  from 
the  dead. 

45.  Many  of  the  Jews — believed  on  him.]  They  saw  that  the 
miracle  was  incontestable ;  and  they  were  determined  to 
resist  the  trutli  no  longer.  Their  friendly  visit  to  these  dis- 
tressed sisters,  became  the  means  of  their  conversion.  How 
true  is  the  sayingof  the  wise  man.  It  is  better  to  go  to  thehouse 
of  mourning,  than  to  the  ho^ise  of  feasting,  Eccl.  vii.  2.  (Jod 
lievcr  permits  men  to  do  any  thing,  through  a  principle  of 
kindness  to  others,  without  making  it  instrumental  of  good 
to  themselves.  He  that  watereth  shall  be  watered  also  him- 
self, Prov.  xi.  25.  Therefore,  let  no  man  withhold  good, 
while  it  is  in  the  power  of  his  hand  to  do  it.     Prov.  iii.  27. 

46.  But  some  of  them  went  their  ways]  Astonishing  !  some 
that  had  seen  even  this  miracle,  steeled  their  hearts  against 
it;  and  not  only  so,  but  conspired  the  destruction  of  this  most 
humane,  amiable,  and  glorious  Saviour!  Those  wlio  obsti- 
nately  resist  the  truth  of  God,  ax%  capable  of  every  thing  that 
is  base,  perfidious,  and  cruel. 

47.  Then  gathered  the  chief  priests  and  the  Phnritiee.t  a 
council]  The  Pharisees,  as  such,  had  no  power  to  assemble 
councils ;  and  therefore  only  tliose  are  meant  who  were 
scribes  or  elders  of  the  people,  in  conjunction  with  Annas  and 
hisson-in-law  Caiaphas,  who  were  the  Ai^A-pries/s  here  mi.'ii- 
tioned.    See  chap,  xviii.  13,  24. 

What  do  we  ?)  This  last  miracle  was  so  clear,  plain,  and 
incontestable,  that  they  were  driven  now  to  tlieir  wit's  end. 
Their  own  spies  had  come  and  borne  testimony  of  it.  They 
told  them  what  they  had  seen,  and  on  their  word,  as  being  in 
league  with  themselves  against  Jesus,  they  could  confidently 
rely. 

48.  All  men  will  believe  on  him]  If  we  permit  him  to  work 
but  a  few  more  miracles  like  these  two  last,  (the  cure  of  the 
blind  man,  and  the  resurrection  of  Lazarus,)  he  will  he  univer- 
sally acknowledged  for  the  Messiah  ;  the  people  will  proclaim 
him  king,  and  the  Komans,  who  can  sutler  no  government 
here  but  their  own,  will  be  so  irritated,  that  they  will  send 
their  armies  against  us,  destroy  our  temple,  and  utterly  dis- 
solve our  civil  and  ecclesiastical  existence.    Thus,  under  the 

firetence  of  the  public  good,  these  men  of  blood  hide  their 
latred  against  Christ,  and  resolve  to  put  him  to  death.  To  get 
the  people  on  their  side,  they  must  give  the  alarm  of  destruc- 
tion to  the  nation;  if  this  man  be  permitted  to  live,  wc  shall 
be  all  destroyed  !  their  former  weapons  will  not  now'  avail.  On 
the  subject  of  keeping  the  Sabbath,  they  had  been  already  con- 
founded, and  his  last  miracles  were  so  incontestable,  that  they 
could  no  longer  cry  out.  He  is  a  deceiver. 

Both  our  place  and  nation.]  Literally,  this  place,  rov  rurov  : 
but  that  the  temple  onlv  is  understood,  is  clear  from  .^cts  vi. 
13,  14.  2  Mace.  i.  14.  'ii.  18.  iii.  18.  v.  16,  17.  x.  7.  where  it  is 
uniformly  called  the  place,  or  the  holy  place,  because  they 
considered  it  the  most  glorious  and  excellent  place  in  the 
world.  When  men  act  in  opposition  to  God's  counsel,  the 
very  evils  which  they  expect  thereby  to  avoid,  will  come  upon 
them.  They  said.  If  we  do  not  put  .I'esus  to  death,  the  Romans 
will  destroy  both  our  temple  and  nation.  Now  it  was  because 
they  put  him  to  death,  that  the  Romans  burnt  and  razed  their 
temple  to  the  ground,  and  put  a  final  period  to  their  political 
existence.     See  Matt.  xxii.  7.  and  the  notes  on  chap.  xxiv. 

49.  Caiaphas,  being  the  high-priest  that  same  year]  By  the 
law  of  Moses,  Exod.  xl.  15.  the  office  of  higli-priest  was /or 
life,  and  the  son  of  .\aron's  race  always  suci-eeded  his  father. 
But  at  this  time  the  high-priesthood  was  almost  annual:  the 
Romans  and  Herod  put  down  and  raised  up  whom  they  plea- 
sed, and  when  they  pleased,  without  attending  to  any  other 
rule  than  merely  that  the  person  put  in  this  office  should  be  of 
the  sacerdotal  race.  According  to  Jasephus,  Ant.  xviii.  c.  3.  the 
proper  name  of  this  person  was  Joseph,  and  Caiaphas  wa* 
hi8  surname.    He  posses.«ed  the  high-priesthood  for  eight  or 

297 


XMiaphas  predicts 


ST.  JOHN. 


our  Lard's  death,  d^. 


50  *  Nor  consider  that  it  is  expedient  for  us,  that  one  man 
should  die  for  the  people,  and  that  the  whole  nation  perish 
not.  ,     , 

51  And  this  spake  he  not  of  himself:  bnt  being  high-priest 
that  year,  he  prophesied  that  Jesus  should  die  for  that  nation  ; 

52  And  i  not  for  that  nation  only, "  but  that  also  he  should  ga- 
ther together  in  one  the  children  of  God  that  were  scattered 
abroad.  ,       . 

53  Then  from  that  day  forth  they  took  counsel  together  for  to 
put  him  to  death. 

54  .lesus  '■  therefore  walked  no  more  openly  among  the  .lews ; 

efh  IS  14-d  taaW.e.  1  .Tohn  2.2.-6  Ch.  10. 16.  Eph.  2.14,  15,  10,17.— f  Ch.4. 1, 
3.t7  1  -s.-^ce^jr-hran.  13   19^ 


nine  years,  and  was  deposed  by  Vitellius,  governor  of  Judea. 
See  on  Luke  iii.  2. 

Ye  knmri  nothing']    Of  the  perilous  state  in  which  ye  stand. 

50.  Nov  consider]  Ye  talk  more  at  random  tlian  according 
to  reason,  and  the  exigencies  of  the  case.  There  is  a  various 
reading  here  in  some  MSS.  that  should  be  noticed.  Instead  of 
ov8e  Sia\oyi(,caQe,  which  we  translate,  ye  do  H«t  consider,  and 
wliich  properly  conveys  tlie  idea  of  conferring,  or  talking  to- 
gether; ovdc  Xnyi(,e(rde,  neither  do  ye  reason  or  consider  rigklly, 
is  the  reading  of  ABDL.,  three  others,  and  some  of  the  primitive 
Fatliers.  Griesbacli,  by  placing  it  in  his  inner  margin,  shows 
tliat  he  thinks  it  bids  fair  to  be  the  true  reading.  Dr.  White 
thinks  tiiat  this  reading  is  equal,  and  probably  preferable  to 
that  in  the  text.  Lectio  aqnalis,  forsitaii  praferenda  re- 
ceptfv. 

That  one  man  should  die  for  the  people]  In  saying  these 
remarkable  words,  Caiaphas  had  no  other  intention  than  mere- 
ly to  state  that  it  was  better  to  put  Jesus  to  Ueatli  than  to  ex- 
pose tlie  whole  nation  to  ruin  on  his  account.  His  maxim 
was,  it  is  better  to  sacrifice  one  7>ian,  than  a  whole  tiation.  In 
politics,  nothing  could  be  more  just  than  this,  but  there  are 
two  words  to  be  spoken  to  it.  First,  the  religion  of  God  says, 
we  must  not  do  evil  that  good  may  come  :  Roin.  iii.  8.  Se- 
condly, It  is  not  certain  that  Clirist  will  be  acknowledged  as 
king  by  all  the  people  ;  nor,  that  he  will  make  any  insurrec- 
tion against  tlie  Romans  :  nor,  that  the  Romans  will,  on  his 
account,  ruin  the  temple,  the  city,  and  tlie  nation.  This  Cai- 
aphas should  have  considered.  A  person  should  be  always 
sure  of  his  premises  before  he  attempts  to  draw  any  concln- 
sion  from  them.  See  Calmet.  This  saying  was  proverLiial 
among  the  Jews  :  see  several  instances  of  it  in  Schoettgen. 

51.  This  spake  he  not  of  himself]  Wicked  and  worthless  as 
lie  was,  God  so  guided  his  tfcigue,  tliat  contrary  to  his  inten- 
tion, ho  pronounced  a  prophecy  of  the  death  of  Jesus  Christ. 

I  have  already  remarked,  that  the  doctrine  of  a  vicarious 
atonement  had  gained,  long  before  this  time,  universal  credit 
in  tlie  world.  Words  similar  to  these  of  Caiaphas  are,  by  the 
prince  of  all  the  Roman  poets,  put  in  tlie  mouth  of  Neptune, 
when  promising  Venus  that  the  fleet  of  jEiieas  should  be 
preserved,  and  his  whole  crew  should  he  saved,  one  only  ex- 
cepted, whose  death  he  speaks  of  in  these  remarkable  words : 
"  TJnum  pro  miiltis  dabitar  caput." 
"  One  life  shall  fall,  that  many  may  be  saved." 
Which  victim  the  poet  informs  us  was  Palinurus,  the  pilot 
of  jEiieas's  own  ship,  who  was  precipitated  into  the  deep  by 
a  divine  influence.     See  Virg.  y£«.  v.  1.  815,  &c. 

There  was  no  necessity  for  tlie  poet  to  have  introduced  this 
account.  It  was  no  historic  fact,  nor  indeed  does  it  tend  to 
decorate  the  poem.  It  even  pains  the  reader's  mind;  for  after 
sullering  so  much  in  the  sulferings  of  the  pious  hero  and  his 
crew,  he  is  at  once  relieved  by  the  interposition  of  a  god,  who 
promises  to  allay  the  storm,  disperse  the  clouds,  preserve  the 
fleet,  and  the  lives  of  the  men; — bulonemust  perish!  The  read- 
er is  again  distressed,  and  the  book  ominiously  closes  with  the 
death  of  the  generous  Palinurus,  who  strove  to  the  last  to  be 
faithful  to  his  trust,  and  to  preserve  the  life  of  his  master  and 
hisfriend.  Wliy  then  did  the  poet  introduce  tins'!  Merely,  as  it 
appears  to  mo,  to  have  an  opportunity  of  showing  in  a  few 
words  his  religious  creed,  on  one  of  the  most  important  doc- 
trines in  the  world  ;  and  which  the  sacrificial  system  of  Jews 
and  Gentiles  proves,  that  all  the  nations  of  the  earth  credited. 

As  Caiaphas  was  high-priest,  his  opinion  was  of  most  weigiit 
with  the  council ;  therefore  God  put  these  words  in  his  mouth, 
rather  than  into  the  mouth  of  any  other  of  its  members.  It 
was  a  maxim  among  the  Jews  that  no  prophet  ever  knew  the 
purport  of  his  own  prophecy,  Moses  and  Isaiah  excepted. 
They  were  in  general  organs  by  which  God  cliose  to  speak. 

52.  And  not  for  that  nation  only,  &c.]  These,  and  the  pre- 
ceding words  in  verse  51.  are  John's  explication  of  what  was 
prophetic  in  the  words  of  Caiaphas :  as  if  John  had  said,  he  is 
indeed  to  die  for  tlie  sins  of  the  Jewish  nation,  but  not  for 
theirs  alone,  but  for  the  sins  of  the  whole  world :  see  his  own 
words  afterward,  1  John  ii.  1,  2. 

Gather  together  in  on  e]  That  he  should  collect  into  one  body ; 
form  one  church  out  of  the  Jewish  and  Gentile  believers. 

Children  of  God  that  ivere  scattered  abroad.]  Probably 
John  only  meant  the  Jews  who  were  dispersed  among  all  na- 
tions since  the  conquest  of  Judea  by  the  Romans  ;  and  tliese 
are  called  the  dispersed ;  chap.  vii.  3.5.  and  James  i.  1.  and  it 
is  because  he  refers  to  these  only,  that  he  terms  them  here,  the 
children  of  God,  which  was  an  ancient  character  of  the  Jew- 
ish people:  see  Deut.  xxxii.  5.  Isa.  xliii.  13.  xlv.  11.  Jer.  xxxii. 
1.  Taking  his  words  in  this  sense,  then  his  meaning  is  this — 
tliat  Christ  was  to  die,  not  only  for  tlie  then  inhabitants  of  Ju- 
398 


but  went  thence  unto  a  country  near  to  the  wilderness,  into  a 
city  called  ^  Ephraim,  and  there  continued  with  his  disciples. 

55  11  •>  And  the  Jews'  pass-over  was  nigh  at  hand  :  and  many 
went  out  of  the  country  up  to  Jerusalem  before  the  pass-over, 
to  purify  themselves. 

5b  i  Then  sought  they  for  Jesus,  and  spake  among  themselves, 
as  they  stood  in  the  temple,  What  think  ye,  k  that  he  will  not 
come  to  the  feast  1 

b7  Now  both  the  chief  priests  and  the  Pharisees  '  had  given 
a  commandment,  that,  if  any  man  knew  where  he  wer«,  he 
should  show  it,  that  they  might  take  him. 

h  Matt, 26  17.  Mark  14. 12  Luke  22.1.  Ch.  2.13.&  5  l,&.6.4.-i  Ch.  11.7.— It  Ch. 
7.11  — 1  lsa.1.13.   Rom.3,]5.  2Tim4,3. 


dea,  but  for  all  the  Jewish  race  wheresoever  scattered  ;  and 
that  the  consequence  would  be,  that  they  should  be  all  collect- 
ed from  their  various  dispersions,  and  made  one  body.  This 
comports  with  the  predictions  of  St.  Paul:  Rom.  xi.  1 — 32. 
This  probably  is  the  sense  of  the  passage;  and  though,  ac- 
cording to  this  interpretation,  the  apostle  may  seem  to  confine 
the  benefits  of  Christ's  death  to  the  Jewish  people  only,  yet  we 
find,  from  the  passage  already  quoted  from  his  first  epistle, 
that  his  views  of  tliis  subject  were  afterward  very  much  ex- 
tended ;  and  that  he  saw,  that  Jesus  Christ  was  not  only  a  pro- 
pitiation for  their  sins,  (the  Jews,)  but  for  the  sins  of  thewiiole 
world:  see  his  first  epistle,  chap.  ii.  ver.  2.  All  tlie  tnitlis  of 
the  Gospel  were  not  revealed  at  once,  even  to  the  apostles 
themselves. 

53.  They  took  counsel  together]  Y,vvi.fiov\evaavTo,  they  were 
of  one  accord  in  tlie  business  ;  and  had  fully  made  up  their 
minds  on  the  subject ;  and  they  waited  only  for  a  proper  op- 
portunity to  put  him  to  deatli. 

54.  Walked  no  more  openly]  UapprjiTia,  he  did  not  go  as  be- 
fore through  the  cities  and  villages,  teaching,  preaching,  and 
healing  the  sick. 

Near  to  the  wilderness]  Some  MSS.  add,  of  Samphourein, 
or  Samphourim,  or  Sapfurim. 

A  city  called  Ephraim]  Variously  written  in  the  MSS. 
Ephraim,  Ephrem,  Ephram,  and  Ephratha.  This  was  a  little 
village,  situated  in  the  neighbourhood  of  BeMe/ ;  for  the  Scrip- 
ture, 2  Chron.  xiii.  19.  and  Josephus,  War,  b.  iv.  c.  8.  s.  9.  join 
them  both  together.  Blany  believe  that  this  city  or  village  was 
the  same  with  that  mentioned,  1  Mace.  v.  46.  2  Mace.  xii.  27. 
Joshua  gave  it  to  the  tribe  of  Judah  :  Josh.  xv.  9.  and  Eusebi- 
us  and  Jerom  say  it  was  about  twenty  miles  north  of  Jerusalem. 

And  there  continued]  Calmet  says,  following  Toynard, 
that  he  staid  there  two  months,  from  the  twenty-fourtli  of  Ja- 
nuary till  the  twenty-fourth  of  March. 

55.  The  Jews'  pass-over  was  nigh  at  hand]  It  is  not  necesa- 
ry  to  suppose  that  this  verse  has  any  particular  connexion  with 
the  preceding.  Most  chronologists  agree  that  our  Lord  spent  at 
least  txDo  months  in  Ephraim.  This  was  the  last  pass-over 
which  our  Lord  attended  ;  and  it  was  at  this  one  that  he  suffered 
death  for  the  salvation  of  a  lost  world.  As  the  pass-over  was 
nigh,  many  of  the  inhabitants  of  Ephraim  and  its  neighbour- 
hood, went  up  to  Jerusalem,  some  time  (perhaps  seven  or  eight 
days,  for  so  much  time  was  required  to  purifiy  those  who  had 
touched  the  dead)  before  the  feast,  that  they  might  purify  them- 
selves ;  and  not  eat  the  pass-over  otherwise  than  prescribed  in 
the  law.  Many  of  the  country  people,  in  the  time  of  Hezekiah, 
committed  a  trespass  by  not  attending  to  this  :  see  2  Chron. 
xxx.  18,  19.  Those  mentioned  in  the  text  wished  to  avoid  this 
inconvenience. 

56.  Then  sought  they  for  Jesus]  Probably  those  of  Ephraim, 
in  whose  company  Christ  is  supposed  to  have  departed  for  the 
feast,  but  having  staid  behind,  perhaps  at  Jericho,  or  its  vici- 
nity, the  others  had  not  missed  him  till  they  came  to  the  tem- 
ple, and  then  inquired  among  each  other  whether  he  would 
not  attend  the  feast.  Or,  the  persons  mentioned  in  the  text 
might  have  been  the  agents  of  the  high-priest,  &c.  and  hearing 
that  Christ  had  been  at  Ephraim,  came  and  inquired  among 
the  people  that  came  from  that  quarter,  whether  Jesus  would 
not  attend  the  festival,  knowing  that  he  was  punctual  in  his 
attendance  on  all  Jewish  solemnities. 

57.  Had  given  a  commandinent]  Had  given  order;  c.vTu\riv, 
positive  order,  or  injunction,a'[ii\.  perhaps  with  a  grievous  ^je- 
nalty,  that  no  one  should  keep  the  place  of  his  residence  a  se- 
cret. This  was  their  hour,  and  the  power  of  darkness  ;  and 
now  they  are  fully  determined  to  take  away  his  life.  The  or- 
der here  spoken  of  was  given  in  consequence  of  the  determi- 
nation of  the  council,  mentioned  ver.  48 — 53. 

Christ's  sympathy  and  tenderness,  one  of  the  principal 
subjects  in  this  chapter,  has  already  been  particularly  noted 
on  ver.  33.  His  eternal  power  and  godhead  are  sufficiently 
manifested  in  the  resurrection  of  Lazarus.  Tlie  whole  chap- 
ter abounds  witli  great  and  important  truths,  delivered  in  lan- 
guage the  most  impressive  and  edifying.  In  the  whole  of  our 
Lord's  conduct  in  the  affliir  of  Lazarus  and  his  sisters,  we  find 
majesty,  humanity,  friendship,  and  sublime  devotion,  blended 
in  the  most  intimate  manner,  and  illustrating  each  other  by 
their  respective  splendour  and  excellence.  In  every  act,  in 
every  word,  we  see  God  manifested  in  the  plesh — Man  in  all 
the  amiableness  and  charities  of  his  nature ;  God  in  the  pleni- 
tude of  his  power  and  goodness.  How  sublime  is  the  lesson 
of  instruction  conveyed  by  the  words,  Jesus  wept !  the  heart 
that  feels  them  not,  must  be  in  the  gall  of  bitterness  and 
bond  of  iniquity,  and  consequently  lost  to  every  generous 
feeling. 


Alary  anoints  our  Lord's  feet ; 


ST.  JOHN. 


Judas  Iscariot  finds  fault. 


CHAPTER   XII. 

Jesus  sups  in  the  house  of  Lazarus,  and  Mary  anoints  his  feet,  1—3.  Judas  Iscariot  finds  fault,  and  reproves  her,  4—6. 
Jesus  vindicates  Mary,  and  reproves  Judas,  7,  8.  7'he  chief  priests  consult  to  put  Lazarus  to  death,  because  that  through 
himmany  believed  on  Jesus,  0— U.  He  enters  Jerusalem  in  triumph  :  the  people  meet  him,  and  the  Pharisees  are  troxi- 
hied  l"— 19  Greeks  inquire  after  Jcsus,'20— ^2.  Our  Lord's  discourse  on  the  subject,  23— 26.  Speaks  of  hts  passion, 
and  is  answered  by  a  voice  from  heaven,  27,  2«.  The  people  are  astonished  at  the  voice,  and  Jesus  explains  it  to  them, 
and  foretels  his  death,  29—33.  7'/iey  question  him  concerning  the  perpetuity  of  the  Messiah,  and  he  instructs  them, 
34—36  Many  believe  not :  and  in  them  the  saying  of  Isaiah  is  fulfilled,  37—41.  Some  of  the  chief  rulers  believe,  but 
are  afraid  to  confess  him,  42,  4-3.  He  proclaims  himself  the  light  of  the  world,  and  shows  the  danger  of  rejecting  his 
word]  AA— 50.     [A.  M.  4033.     A.  ».  29.     An.  Olymp.  CCII.  I.] 

rr^HEN  Jesus  six  d;iys  before  the  pnss-over,  came  to  Bethany,  |  11  h  Because  that  by  reason  of  him,  man-y  of  the  Jews  went 
1     "  where  Lazarus  was  which  tmd  been  dead,  whom  he    away,  and  beUeved  on  Jesus. 

raised  from  the  dead.  I    1~  "  '  ^"  t'"'-'  "^^t  day,  much  people  that  were  come  to  the 

^  iiThere  they  made  him  a  supper ;  and  Martha  served  :  but    feast,  when  tliey  heard  tliat  Jesus  was  coming  to  Jerusalem, 

iJizarus  wasoneofthem  that  sat  at  tlie  table  with  him.  |     13  Took  branches  of  pahn  trees,  and  went  forth  to  meet  him, 

3  Then  took  "  Mary  a  pound  of  ointment  of  spikenard,  very    and  cried,  k  Ilosanna :  Blessed  is  the  King  of  Israel,  that  com- 

costlv   and  anointed  the  feet  of  Jesus,  and  wiped  his  feet  with    eth  in  the  name  of  the  Lord. 

her  hair  •  and  the  house  was  filled  with  the  odour  of  the  oint-  |    14  '  And  Jesus  when  he  had  found  a  young  ass,  sat  thereon  ; 


ment.  .      „. 

4  Then  saith  one  of  his  disciples,  Judas  Iscariot,  Simon's  son, 
which  should  bi-tray  him, 

5  Why  was  net  this  ointment  sold  for  three  hundred  pence, 
and  given  to  the  poorf 

6  This  he  said,  not  that  hecared  for  the  poor ;  but  because  he 
was  a  thief,  and  <*  had  the  bag,  and  bare  what  was  put  therein. 

7  Then  said  Jesus,  Let  her  alone  :  against  the  day  of  my 
burying  hatli  she  kept  this. 

8  For=  the  poor  always  ye  have  with  you  ;  but  me  yc  have 
not  always. 

9  T  Much  people  of  the  Jews  therefore  knew  that  he  was 
there  :  and  they  came  not  for  J"sus'  sake  only,  but  that  they 
might  see  Lazarus  also,  f  whom  he  had  raised  from  the  dead. 

10  s  But  the  chief  priests  consulted  that  they  might  put  Laza- 
rus also  to  death  ; 

eChip.  ll.l,43.-bM.U.  36.5.  Mark  14  S.-c  I.iike  10  3S,  39.  Chop  U.  2  — 
HCh«p.  13.  29.-e  Mail.  26.  II.  Mark  14.  7.-/ Chop.  11.43,  44.— r  Luke  10.31.— 
b  Ch.  II.  45.   VerM  18. 

"notes. — Verse  1.  Six  days  before  t/ie  pass-over]  Reckon- 
ing the  day  of  the  pass-over  to  hethe  last  of  the  si.x.  OurLord 
came  on  our  Sabbath,  the  fii-st  day  of  the  Jewish  week,  to 
Bethany,  where  he  supped ;  and  on  the  ne.xt  day  he  made  his 
public  entry  into  Jerusalem  :  ver.  12.  Calmet  thinks  that  this 
was  about  two  months  after  the  resurrection  of  Lazarus,  on 
the  9th  of  Nisan,  (March  29,)  in  the  thirty-si.\th  year  of  our 
I.ord's  age.  It  has  been  observed  before,  that  Calmet  adds 
//tree  years  to  the  common  account. 

3.  T/ien  took  Mary  a  pound  of  ointment]  See  the  note  on 
Matt.  xxvi.  7.  see  also  Mark  xiv.  3.  It  does  not  seem  the  most 
likely  that  this  was  the  same  transaction  with  that  mentioned 
above.  Some  think  that  this  was,  notwithstanding  t/tat  before 
is  said  to  have  been,  at  the  hovisi' of  Simon  tlie  leper.  The 
arguments  pro  and  coji.  are  largely  stntt.l  in  the  notes  at  the 
end  of  Matt,  xxvi  to  which  I  beg  leave  to  refer  the  reader. 

5.  Three  hundred  pence]  Or,  denarii :  about  9^.  13-5.  Od. 
sterling  ;  reckoning  the  dpnarius  at  7  3-4fZ.  One  of  my  MSS.  of 
the  Vulsale  (a  MS.  of  the  14th  century)  reads  crcc  denarii. 

6.  Not  that  tjEcnred  for  the  poor]  There  should  be  a  particu- 
lar emphasis  laid  on  the  word  he,  as  the  evangelist  studies  to 
Bhow  tlic  uio.st  determined  detestation  to  his  conduct. 

And  bare  lehat  was  put  therein]  Or  rather,  as  some  emi- 
nent critics  contend,  Arid  stole  what  tens  put  in  it.     This 


as  it  is  written, 

15  ■"  Fear  not,  daughter  of  Sion :  behold,  thy  King  cometh, 
sitting  on  an  ass's  colt. 

16  These  things  "  understood  not  his  disciples  at  the  first  : 
"  but  when  .lesus  was  glorified,  p  then  remembered  they  that 
these  things  were  written  of  him,  and  that  they  had  done  these 
things  unto  him. 

17  The  people  therefore  that  was  with  him,  when  he  called 
Lazarus  out  of  his  grave,  and  raised  him  from  the  dead,  bear 
record. 

IS  1  For  this  cause  the  people  also  met  him,  for  tliat  they 
heard  that  he  had  done  this  miracle. 

19  The  Pharisees  therefore  said  among  themselves, '  Perceive 
ye  how  ye  prevail  nothing  !  behold  the  world  is  gone  after  him. 

20  H  And  there  '  were  certain  Greeks  among  them,  » that 
came  up  to  worship  at  the  feast : 

i  Ma((.  21.  9.  Mark  11.8.  Luke  lOrSi,  36,  &C.— k  Pa«.  1I?.SB.  36.— 1  IVIaCl  31  7.— 
mZcch  9.  9-nLukel8.  34.— o  Ch.  7.  39.-p  Ch.l4.  28.-q  Verse  U.— rCh.  11.  47, 
48  — s  .^cis  17,  4.-t  I  Kings  8.  41,  42.  Acls  8.  27. 


his  Onomasticon ;  and  this  is  agreeable  to  the  etymology  of 
the  word.  The  Greek  word  is  used  in  Hebrew  letters  by  the 
Talmudists,  to  signify  a  purse,  scrip,  chest,  coffer,  &c.  As  our 
Lord  and  his  disciples  lived  ftn  charity,  a  bag  or  scrip  was  jiro- 
vided  to  carry  those  pious  donations,  by  which  they  wi-n-  sup- 
ported. And  Judas  was  steward  and  treasurer  to  this  holy 
company. 

7.  Let  her  alone  :  against  the  day  of  my  burying  hath  she 
kept  this.]  Several  MSS.  and  VersiohsVead  thus  :— Af/115  aiiriji', 
tva  eii  Tr}v  riitepav  tuv  cvTa<ptaaftov  fiov,  rrjpriari — Let  her  alone, 
THAT  she  may  keep  it  to  the  day  of  my  embalming.  This  is  the 
reading  of  Hl)LQ../o!(r  others,  Arabic,  Coptic,  A^thiopic,  Arme- 
nian, latter  Syriac  in  the  margin,  Slavonic,  Vulgate,  all  the 
Ilala  but  one  ;  Nonnus,  Amhrosius,  Oaudentius,  and  Angus- 
tin.  This  reading,  which  has  the  approbation  of  Mill,  lien- 
gel,  Griesbach,  Pearce,  and  others,  intimates,  that  only  apart 
of  the  ointment  was  then  used,  and  that  the  rest  was  kept  till 
the  time  that  the  women  came  to  embalru  the  body  of  Jesus; 
Luke  xxiv.  1.     See  the  notes  on  Matt.  xxvi.  12,  13. 

9.  Much  people  of  the  Jews]  John,  who  was  a  Galilean, 
often  gives  the  title  of  Jews,  to  those  who  were  inhabitants  of 
Jerusalem. 

10.  Consulted  that  they  might  put  Lazarus  also  In  death] 
As  Ions  as  he  lived,  they  saw  an  incontestable  proof  of  the  di- 
scerns tiie  proper  meaning  of  f/idraCf ;  "'"'  '"  'his  sense  it  is  I  vine  power  of  Christ:  therefore  they  wished  to  put  him  to 
used  chap.  xx.  1.  If  thou  hast  stolen  him  arroq—ei  <tv  c0as-n-  |  death,  because  many  of  the  Jews  who  came  toseehim  through 
<rai  avTov.  In  the  same  sense  the  word  is  used  by  Josephus,  1  curiosity,  became  converts  to  Christ  through  his  testimony. 
Ant.  b.  xii.  c.  v.  s.  4.  where,  speaking  of  the  pillage  of  the  tem-  \  How  blind  were  these  men,  not  to  perceive  that  he  who  had 


pie  by  Antiochus,  he  says,  Tn  aKcvn  rov  Bcov  (ia^aaai.  He  car 
Tied  off,  or  stole,  also  the  vessels  of  the  Lord.  See  also  Ant. 
b.  viii.  c.  2.  s.  2.  where  the  harlot  "says  before  Solomon,  con- 
cerning her  child,  Barac""'"  fc  rovixov  rK  twv  yovarutv  vpo; 
avrttv  niTaijicpct — She  stole  away  my  child  out  rf  my  bosom, 
and  remored  it  to  herself.  And  Ibid.  b.  ix.  c.  4.  s.  5.  speaking 
ofthe  ten  lepei-s  that  went  into  the  Syrian  camp,  he  says,  find- 
ing the  Syrians  fled,  They  entered  into  thp  camp,  and  ate,  and 
drank  ;  and  baring sroi.ES  iiiray(tl1a^(irrav)  garments,  and 
much  gold,  they  hid  them  without  the  camp.  See  the  objec- 
tions to  this  translation  answered  by  Kypke,  and  the  tituisla- 
tlon  itself  vindicated.  See  also  Pe^rre  in  loc.  Wakefield,  Toup. 
Em.  ad.  Suid.  p.  iii.  p.  203.  \{  stealing  were  not  intended  by 
the  evangelist,  the  word  itself  must  be  considered  as  superflu- 
ous ;  for  when  we  are  told  that  he  had  the  bag,  we  need  not 
be  informed  lliat  he  had  what  was  in  it.  But  the  aposlle  says 
lie  was  a  thief:  and  because  he  was  a  thii'f,  and  had  the  com- 
mon purse  in  his  power,  therefore  he  stole  as  iinich  as  he  con- 
veniently could,  without  subjecting  himself  to  detection.  And 
as  he  saw  that  the  death  of  Christ  was  at  hand,  he  wished  to 
secure  a  provision  for  himself,  before  he  left  the  company  of 


raised  him  after  he  had  been  dead  four  days,  could  raise  him 
again,  though  they  had  slain  him  a  thousand  times  ! 

12.  On  the  next  dai/]  On  what  we  call  Monday. 

13.  Took  branches]  Sec  on  Matt  xxi.  1,  &c.  and  Mark  xi. 
1 — 6.  where  this  transaction  is  largely  explained. 

16.  The7i  remembered  they,  &c.]  After  the  ascension  of 
Christ,  the  disciples  saw  the  meaning  of  many  prophecies 
which  reftried  toChrisl;  and  applied  them  to  him,  which  they 
had  not  fully  comprehended  before.  Indeed  it  is  only  in  the 
light  of  I  he  New  Covenant,  that  the  Old  is  to  he  fully  underslofd. 
'17.  When  he  called]  It  appears  that  these  people  who  had 
.seen  him  raise  Lazarus  from  the  dead,  were  publishing  abroad 
the  miracle,  which  increased  the  popularity  of  Christ,  and  the 
envy  of  the  Pharisees. 

19.  Ye  prevail  nothing]  Either  by  your  tUreatenings  or  ex- 
com  m  u  11  ication  s. 

The  world  is  gone  after  him]  The  whole  mass  of  the  people 
are  becoming  his  disciples.  This  is  a  very  common  form  of 
expression  among  the  Jews ;  and  simply  answei-s  to  the  French, 
tout  le  monde,  and  to  the  F.nglish.  everybody  :  the  bulk  of  the 
people.  Many  MSS  , Versions,  and  Fathei-s,  a<ld  oAof,  the  whole 


t-hc  apostles.  I  see  that  several  copies  of  the  old  Itala  version  !  world.  As  our  Lcrd's  converts  were  rapidly  increasing ;  the 
understood  the  word  in  this  sense,  and  therefore  have  transla-  1  Pharisees  thought  it  necessary  to  execute  without  delay,  what 
ted  the  word  by,  auferebat.  exportabat — took  away,  carried  \  they  had  purposed  at  their  first  council.  See  chap  xl.  35. 
away.  Jerom,  who"  professed  to7«c(idthisvei-sion.  has  in  this  3'.  Certain  Greeks]  There  are  three  ojiinions  concerning 
place  (as  well  as  in  many  others)  marred  it,  by  rendering,  these.  1.  That  they  were  ;)rose/y<e.«  of  the  g-a/e  or  covenant, 
tffas-ai^av,  by  portabot.  who  came  up  to  wnrship  the  truoGod  at  this  feast    2.  That 

The  yXioaaoKo^iov,  which  we  translate  bag,  meant  originally  1  they  \\>ere  real  Jews,  who  lived  in  Grecian  provinces,  and  spoke 
the  little  box  or  sheath,  in  which  the  tongues  cr  reeds  used  for  the  (Jreek  language.  3.  That  Ihey  were  mere  Gentiles,  who 
yijsM  were  carried  ;  and  thus  it  is  interpreted  by  Pollux,  in  I  never  kucw  the  true  God  ;  and  hearing  of  the  fame  of  the  tem. 


Oar  Lord's  parable  concerning 


«T.  JOHN, 


tne  multiplication  of  grain. 


21  The  same  came  therefore  to  Philip,  "  wliicli  was  of  Beth- 
saida  of  Galilee,  and  desired  him,  saying.  Sir,  we  would  see 

22  Philip  Cometh  and  telleth  Andrew  :  and  again  Andrew 
and  Philip  tell  Jesus. 

23  fl  And  Jesus  answered  them,  saying,  v  Tlte  hour  is  come, 
that  the  Son  of  man  sliould  be  glori^ed. 

24  Verily,  verily,  I  say  unto  you,  "Except  a  com  of  wheat  fall 
into  the  ground  and  die,  it  abideth  alone  :  but  if  it  die,  it  bring- 
eth  forth  nuich  fruit. 

25  ^  He  that  loveth  liis  life  shall  lose  it ;  and  he  that  hateth 
his  life  in  tliis  world,  shall  keep  it  uirto  life  eternal. 

26  If  any  man  serve  me,  let  him  follow  me  ;  and  ''  where  I 
am,  there  shall  also  my  servant  be  :  if  any  man  serve  me, 
him  will  my  Father  honour. 

„  ch  1  44.— V  Ch.  13.  33,  it  17.  I.— w  1  Cm.  t5.3S.— x  Matt.  10.39.&  16  25.  Mark 
BW  Luki.-9  24  t  l?.33.—y  Chup.U.S.i,  17.24.  1  Tbcis.  4, 17.— «  Mut.  26.33,  39. 
Lukel2.BlJ.  rh.   13.21. 


pie,  or  the  miracles  of  our  Lord,  came  to  offer  sacrifices  to  Je- 
hovah, and  to  worship  him  according  to  the  rnannerof  the  peo- 
ple of  that  land.  This  was  not  an  unfrequent  case:  many  of 
the  Gentiles,  Romans,  and  otliers,  were  in  the  habit  of  sending 
sacrifices  to  the  temple  at  Jerusalem.  Of  these  opinions  the 
reader  may  clioose,  but  the  first  seems  best  founded. 

21.  The  same  came  therefore  to  Philip]  Some  suppose  that 
tliese  Gentiles  were  of  Phcenicia  or  Si/ria  ;  or  perhaps  inha- 
bitants of  ZJecapoZts,  near  to  the  lake  of  Gennesareth  a.nd  Beth- 
saida :  and  therefore  they  addressed  themselves  to  Philip,  who 
was  of  the  latter  city,  and  probably  known  to  them.  The  lat- 
ter .S'j/iVac  calls  them  Ara/neans  or  Syrians.  The  Vulgate, 
and  several  copies  of  the  Itala,  call  them  Gentiles. 

Sir,  we  would  see  Jesus.]  We  liave  lieard  much  concerning 
him,  and  we  wish  to  see  the  pei-son  of  whom  we  have  heard 
such  strange  things.  Tlie  final  salvation  of  the  soul,  often  ori- 
ginates, under  God,  in  a  principle  of  simple  curiosity.  Many 
have  only  wished  to  see  or  hear  a  man,  who  speaks  much  of 
Jesus,  his  miracles,  and  his  mercies ;  and  in  hearing;  have 
felt  the  powers  of  the  world  to  come,  and  have  become  genuine 
converts  to  the  truths  of  the  Gospel. 

22.  Andrew  and  Philip  tell  Jesus]  How  pleasing  to  God  is 
this  union,  when  Die  ministers  of  the  Gospel  agree  and  unite 
together  to  bring  souls  to  Christ.  But  where  self-love  prevails, 
and  the  honour  thul  comes  from  God  is  not  sought,  this  union 
never  exists.  Bigotry  often  ruins  every  generous  sentiment 
among  the  different  denominations  of  the  people  of  God. 

23.  7'Ae  hour  is  come,  that  the  Son  of  man,  &c.]  The  time  is 
just  at  hand,  in  wliich  tlie  Gospel  sliall  be  preached  to  all  na- 
tions, the  middle  wall  of  partition  broken  down,  and  Jews  and 
flentiles  united  in  one  fold.  But  this  could  not  be  till  after  his 
death  and  resurrection,  as  the  succeeding  verse  teaches.  The 
disciples  were  the  first  fruits  of  the  Jews  ;  these  Greeks,  the 
llrst  fruits  of  the  Gentiles. 

24.  Except  a  corn  of  wheat  fall  into  tlie  ground  and  die] 
Our  Lord  compares  himself  to  a  grain  of  wheat ;  his  death, 
to  a  grain  sown  and  decomposed  in  the  ground  ;  his  re.^urrec- 
tion,  to  the  blade  which  springs  up  from  the  dead  grain  :  wliich 
grain,  thus  dying,  brings  forth  an  abundance  of  fruit.  I  must 
die  to  be  glorified  ;  and  unless  I  am  glorified,  I  cannot  estab- 
lish a  glorious  church  of  Jews  and  Gentiles  upon  earth.  In 
comparing  himself  thus  to  a  grain  of  wheaff  Our  Lord  shows 
us,  1,  The  cause  of  his  death  : — the  order  of  God,  who  had 
rated  the  redemption  of  the  world  at  this  price  ;  as  in  nature 
he  had  attached  the  multiplication  of  the  corn,  to  the  death, 
or  decomposition  of  the  grain.  2.  The  end  of  his  death : — 
the  redemption  of  a  lost  world;  the  justification,  sanctifica- 
tion,  and  glorification  of  men:  as  the  multiplication  of  the 
corn  is  the  end  for  which  the  grain  is  sown  and  dies.  3.  The 
■mystery  of  his  death,  which  we  must  credit,  without  being 
able  fully  to  comprehend  ;  as  we  believe  the  dead  grain  mul- 
tiplies itself,  and  we  are  nourished  by  that  multiplication, 
witliout  being  able  to  comprehend  how  it  is  done.  The  great- 
est philosopher  that  ever  existed  could  not  tell  how  one  grain 
became  thirty,  sixty,  a  hundred,  or  a  thousand — how  it  vege- 
tated in  the  earth — how  earth,  air,  and  water,  its  component 
parts,  could  assume  such  a  form  and  consistence,  emit  such 
odoui-s,  or  produce  such  tastes.  Nor  can  the  wisest  man  c-n 
earth  tell  how  the  bodies  of  animals  are  nourished  by  this 
produce  of  the  ground  ;  how  wheat,  for  instance,  is  assimila- 
ted to  the  very  nature  of  the  bodies  that  receive  it !  and  how 
it  becomes_^es/i  and  blood,  nerves,  sinews,  bones,  &c.  All  we 
can  say  is,  the  thing  is  so  ;  and  it  has  pleased  God  that  it 
should  be  so,  and  not  otherwise.  So  there  are  many  tilings 
in  the  person,  death,  and  sacrifice  of  Christ,  whicli  "we  can 
neither  explain  nor  comprehend.  All  we  should  say  here  is. 
It  is  by  this  means  that  the  world  was  redeemed — through  this 
sacrifice  men  are  saved:  it  has  pleased  Rod  tliat  it  should  be 
so,  and  not  otherwise.  Some  say,  "  our  Lord  spoke  this  ac- 
cording to  the  philosophy  of  those  days,  which  was  by  no 
means  correct."  But  I  would  ask,  has  ever  a  more  correct 
philosophy  on  this  point  appeared  7  Is  it  not  a  physical  truth, 
that  the  whole  body  of  the  grain  dies,  is  converted  into  fine 
earth,  which  forms  the  first  nourishment  of  the  embryo  plant, 
and  prepares  it  to  receive  a  grosser  support  from  the  sur- 
rounding soil ;  and  that  nothing  lives  but  the  germ,  which 
was  included  in  this  body,  and  which  must  die  also,  if  it  did 
not  receive  from  the  death,  or  putrefaction  of  the  body  of  the 
grain,  nounshment,  so  as  to  enable  it  to  unfold  itself  ■?  Though 

300 


27  •  Now  is  my  soul  troubled  ;  and  what  shall  I  say  1  Father, 
save  me  from  this  hour :  *  but  for  this  cause  came  I  unto  this 
hour. 

28  Father,  glorify  thy  name,  b  Then  came  there  a  voice  from 
heaven,  saying,  I  have  both  glorified  it,  and  will  glorify  it 
again. 

29  The  people  therefore  that  stood  by,  and  heard  it,  said  that 
it  thundered  :  others  said.  An  angel  spake  to  him. 

30  Jesus  answered  and  said,  "  This  voice  came  not  because 
of  me,  but  for  your  sakes. 

31  Now  is  the  judgment  of  this  world  :  now  shall  <i  the  prince 
of  this  world  be  cast  out. 

32  And  I,  '  if  I  be  lifted  up  from  the  earth,  will  draw  '  all 
men  unto  me. 

33  B  This  he  said,  signifying  what  death  he  should  die. 

aLukea.Sa.  Ch.18.  37.— b  Matt.3.17.— c  Ch.ll.4a.— d  Mati.l2.  29.  Luke  10.18. 
Cli.14  38.  &  16.  11.  Acts26.18.  aCor.4.4.  Eph.  2.  2.  &6.  12.— e  Chap.  3.  11.  &  B. 
28.— f  Rom  5. 18.     Heb.2.9.—g  Ch.  18.32. 

the  body  of  our  Lord  died,  there  was  still  the  germ,  the  quick- 
ening power  of  the  Divinity,  which  reanimated  that  body,  and 
stamped  the  atonement  with  infinite  merit.  Thus  the  merit 
was  multiplied,  and  through  the  death  of  that  one  person,  the 
man  Christ  Jesus  united  to  the  eternal  WORD,  salvation  was 
procured  for  the  whole  world.  Never  wais  a  simile  more  ap- 
propriate, nor  an  illustration  more  happy  or  successful. 

25.  He  that  loveth  his  life]  See  on  Matt.  x.  39.  Luke  xiv.  26. 
1  am  about  to  give  up  my  life  for  the  salvation  of  men ;  but  I 
shall  speedily  receive  it  back  with  everlasting  honour,  by  my 
resurrection  from  the  dead.  In  this  I  should  be  imitated  by 
my  disciples,  who  should,  when  called  to  it,  lay  down  their 
lives  for  the  truth  ;  and  if  they  do,  they  shall  receive  them 
again  with  everlasting  honom". 

26.  If  any  man  serve  me]  Christ  is  a  inaster  in  a  twofold 
sense :  1.  To  instruct  men.  2.  To  employ  and  appoint  them 
their  work.  He  who  wishes  to  serve  Christ  must  become,  1. 
His  disciple  or  scholar,  that  he  may  be  taught ;  2.  His  ser 
vant,  that  he  may  be  employed  by  and  obey  his  master.  To 
such  a  person  a  twofold  promise  is  given :  1.  He  shall  be  with 
Christ,  in  eternal  fellowship  with  him  ;  and,  2.  He  shall  be 
honoured  by  the  Lord  :  he  shall  have  an  abundant  recompense 
in  glory  ;  but  how  great,  eye  hath  not  seen,  ear  heard,  nor 
hath  it  entered  into  the  heart  of  man  to  conceive.  How  simi 
lar  to  this  is  the  saying  of  Creeshna,  (an  incarnation  of  the 
supreme  God,  according  to  the  Hindoo  theology)  to  his  disci- 
ple Arjoon  !  "If  one  whose  ways  were  ever  so  evil,  serve 
ine  alone,  he  soon  becometh  of  a  virtuous  spirit,  is  as  respect- 
able as  the  just  man,  and  obtaineth  eternal  happiness. — Consi- 
der this  world  as  a  finite  and  joyless  place,  and  serve  ine.  Be 
of  my  mi?id,  my  servant,  my  adorer,  and  bow  down  before 
m.e.— Unite  thy  soul  unto  me,  make  me  thy  asylum,  and  thou, 
shall  go  unto  me."  And  again  :  "  I  am  extremely  dear  unto 
the  wise  man,  and  he  is  dear  to  me  :  I  esteem  the  wise  man 
even  as  myself,  because  his  devout  spirit  dependeth  upon  me 
alone  as  his  ultimate  resource."  Bhogvat  Gheela,  pp.  71  and 
82.  The  rabbins  have  an  extravagant  saying,  viz.  "  God  is  more 
concerned  for  the  honour  of  the  just  man,  ti^ian  for  his  own." 

27.  Note  is  my  soul  troubled]  Our  blessed  Lord  took  upon 
him  our  weaknesses,  that  he  might  sanctify  them  to  us.  As 
a  man,  he  was  troubled  at  the  prospect  of  a  violent  death. 
Nature  abhors  death  :  God  has  implanted  that  abhorrence  in 
nature,  that  it  might  become  a  principle  of  self-preservation  : 
and  it  is  to  this  that  we  owe  all  that pitidence  and  caution,  by 
which  we  avoid  danger.  When  we  see  Jesus  working  mira- 
cles which  demonstrate  his  omnipotence,  we  should  be  led  to 
conclude  that  he  was  not  man  were  it  not  for  such  passages 
as  these.  The  reader  must  ever  remember  that  it  was  essen- 
tially necessary  that  he  should  be  man  ;  for  without  being 
such,  he  could  not  have  died  for  the  sin  of  the  world. 

And  what  shall  I  say  1  Father,  save  me  from  this  hour] 
Kai  ri  eiiTd) ;  Tlarep  croiaov  fiE  ck  rrji  o}pa(  ravTrn  :  which  may 
be  paraphrased  thus  :  And  why  should  I  say.  Father,  save 
me  from  this  hour  ?  when  for  this  cause  I  am  come  to  this 
hour.  The  common  version  makes  our  blessed  Lord  contra- 
dict himself  here,  by  not  attending  to  the  proper  punctuation 
of  the  passage,  and  by  translating  the  particle  n,  what,  instead 
of  tchy  or  how. — The  sense  of  our  Lord's  words  is  this  : 
"  When  a  man  feels  a  fear  of  a  sudden  or  violent  death,  it  is 
natural  to  him  to  cry  out.  Father,  save  me  from  this  death  ! 
for  he  hopes  that  the  glory  of  God  and  his  welfare,  may  be 
accomplished  some  other  way,  less  dreadful  to  his  nature  :  but 
why  should  /say  so,  seeing  for  this  very  puipose,  that  I  might 
die  this  violent  death  for  the  s:ns  of  mankind,  I  am  come  into 
the  world,  and  have  almost  arrived  at  the  hour  of  my  cruci- 
fixion." 

28.  Father,  glorify  thy  name]  By  the  7iame  of  God  is  to  be 
understood  himself  in  all  his  attributes  ;  his  wisdom,  truth, 
mercy,  justice,  holiness,  &c.  which  were  all  more  abundantly 
glorified  by  Christ's  death  and  resurrection  (i.  e,  shown  forth 
in  their  ovra  excellence)  than  they  had  ever  been  before. 
Christ  teaches  here  a  lesson  of  submission  to  the  Divine  will. 
Do  with  me  what  thou  wilt,  so  that  glory  may  redound  to  thy 
name.  Some  MSS.  read.  Father,  glorify  my  name  :  others, 
glorify  thy  Son. 

Then  came  there  a  voice  from  heaven,  &c.]  The  following 
is  a  literal  translation  of  Calmet's  note  on  this  passage,  which 
he  has  taken  from  Chrysostom,  Theodoret,  Theophylact,  and 
others  !  "I  have  accomplished  my  eternal  designs  on  thee.    I 


T%e  Jews  cavil  at 


CHAPTER  XII. 


the  teords  of  Christ. 


34  The  people  answered  him,  •>  We  have  liear^  out  of  tlie 
law,  that  Christ  abideth  for  ever  ;  snd  how  sayest  thou,  The 
Son  of  man  must  be  lifted  up  1  wlio  is  tlie  Son  of  man  t 

35  Then  Jesus  said  unto  them,  Yet  a  little  while  'is  the  light 

h  Ps«  SI.  .«".,  37.  &  110.4.     l!«.  9.  r.&Cv!.  6.     Ezek.a?.:?.     Dan.  2.  41.  &  7.  14,  OT. 


have  sent  tliee  into  tlic  world  to  make  an  atonement  for  tlie 
sin  of  the  world,  and  to  s.itisfy  my  oflCcnded  justice.  I  will 
finish  my  work.  Thou  slialt  slied  thy  blood  upon  the  cros.s. 
My  glory  is  interested  in  tlio  consummation  of  thy  sacrilice. 
But  in  procuring  my  own  glory,  I  shall  procure  thine.  Tliy 
life  and  tl\y  death  glorify  nie  :  I  have  glorified  thee  by  tlie  mi- 
racles which  have  accomp:inicd  tliy  mission  :  and  1  will  con- 
tinue to  glorify  thee  at  tliy  death,  by  unexampled  prodifiies, 
and  thy  resurrection  sliall  be  the  completion  of  thy  glory  and 
of  thy  elevation." 

Christ  was  glorified,  1.  By  the  prodigies  which  happrncd 
at  his  death.  2.  In  his  resunectiott. — -3.  In  his  ascr:iisio)i, 
and  sitting  at  the  right  hand  of  God.  4.  In  the  descent  of  the 
Holy  Ghost  on  the  apostles,  and,  5.  In  the  astonishing  success 
with  whicli  the  Gospel  was  accompanied,  and  by  which  the 
kingdom  of  Christ  has  been  established  in  the  woi-ld.  2  Cor. 
ii.  14. 

29.  IVie people — said  that  it  thundered:  others — an  angel 
spake  to  him.]  Bishop  Pearcc  says,  probably  there  was  thim- 
aer  as  well  as  a  voice,  as  in  Exod.  xix.  16,  17.  and  some  per- 
sons who  were  at  a  small  distance,  might  hear  the  thunder 
without  hearing  the  i-oice  ;  while  others  heard  the  voice  too  ; 
and  these  last  said,  "  an  angel  hath  spoken  to  him."  Tf-e^s^etn 
supposes  that  the  voice  was  in  the  language  then  in  use  among 
the  Jews ;  which  the  Greeks,  not  understanding,  took  for 
thunder  ;  the  otliers,  the  Jews,  who  did  understand  it,  said  it 
was  the  voice  of  an  angel.  In  Rev.  vi.  1.  the  voice  of  one  of 
the  living  creatures  is  compared  to  thunder  ;  and  in  chap.  x. 
3.  the  voice  of  an  angel  is  compared  to  serrn  thunders.  The 
voice  mentioned,  was  probably  very  loud,  which  some  heard 
distinctly,  others  indistinctly  ;  hence  the  variety  o{  opinion. 

30.  This  voice  came  not  because  of  me,  but  for  your  sakes.] 
Probably  meaning  those  Greeks,  who  had  been  brought  to  him 
by  Philip  and  Andrew.  The  Jews  had  frequent  opportuni- 
ties of  seeing  his  miracles,  and  of  being  convinced  that  he  was 
the  Messiah  ;  but  these  Greeks,  who  were  to  he  a  first-fruits 
of  the  Gentiles,  had  never  any  such  opportunity.  For  their 
sakes,  therefore,  to  confirm  them  in  the  faith,  this  miraculous 
voice  appears  to  have  come  from  heaven. 

31.  Now  is  the  judgment  of  this  iporld]  The  judgment  spo- 
ken of  in  tliis  place,  is  applied  by  some  to  the  punishrnent 
which  was  about  to  fall  on  the  Jewish  people  for  rejecting 
Christ. — And  the  ruler  or  prince,  h  apx^ov,  of  this  world,  is 
understood  to  be  Satan,  who  had  blinded  the  eyes  of  the  Jews, 
and  hardened  their  hearts,  that  they  might  not  believe  on  the 
Son  of  Got! :  but  hie  kingdom,  not  only  among  the  Jews,  but 
in  all  the  world,  was  about  to  be  destroyed  by  the  abolition  of 
idolatry,  and  the  vocation  of  tlie  Gentiles. 

The  epithet  o'j-iyn  id  sar  haolani,  prince  of  this  world,  is 
repeatedly  applied  to  the  devil,  or  to  Sammael,  who  is  termed 
the  angel  of  death.  The  Jews  fabled,  that  into  the  hands  of 
this  chief,  God  had  delivered  all  the  nations  of  the  earth,  ex- 
cept the  Israelites.  See  Lightfoot.  The  words  are  understood 
by  others,  as  addressed  to  these  believing  Greeks,  and  to  have 
the  following  meaning,  which  is  extremely  different  from  the 
other.  "  In  a  short  time,  (four  or  five  days  afterward,)  ye 
shall  see  what  sort  of  a  judgment  this  world  passes.  /,  who 
am  its  rK?er  and  prince,  shall  be  cast  out,  shall  be  condemn- 
ed by  my  own  creatures,  as  an  impious  and  wicked  person. 
But  do  not  be  discouraged  :  though  I  be  lifted  up  on  the  cro.ss, 
and  die  like  a  malefactor,  nevertheless,  I  will  draw  all  men 
unto  myself.  The  Gospel  of  Christ  crucified,  shall  be  the  grand 
agent  in  the  hand  of  the  Most  High,  of  the  conversion  and 
salvation  of  a  ruined  world."  But  see  on  chap.  xiv.  30.  and 
zvi.  II. 

32.  1— will  draw  all  men  unto  me.]  After  I  shall  have  died 
and  risen  again,  by  the  preaching  of  my  word  and  the  influ- 
ence of  my  spirit,  I  shall  attract  and  illuminate  both  Jews  and 
Gentiles.  It  was  one  of  the  peculiar  characteristics  of  the 
Messiah,  that  unto  him  should  the  gathering  of  the  people  he. 
Gen  xlix.  10.  Aiid  probably  our  Lord  refere  to  the  prophecyl 
Isa.  xi.  10.  which  peculiarly  belonged  to  the  Gentiles.  "There 
B))all  be  a  root  of  Jesse  which  sliall  stand  for  an  ensign  of  the 
people,  to  it  sliall  tlie  Gentii.es  seek,  and  his  rest  shall  be  glo- 
rious." There  is  an  allusion  here  to  tlie  e«s»»-ns  or  co/owrs 
of  commanders  of  regiments,  elevated  on  high  places,  on  long 
poles,  that  the  people  might  see  where  the  pavilion  of  their 
general  was,  and  so  flock  to  his  standard. 

Instead  of  vavra^,  the  Codex  Dezce,  another,  several  ver- 
sions, and  many  of  the  Fathers,  read  nnvra,  all  men,  or  all 
things ;  so  the  Anglo-Saxon,  Ic  Ceo  ealle  Bein  j  Co  me  r5''F"ni 
Iteill  draw  all  things  to  myself.  But  irai'ra  may  be  here  the 
accusative  singular,  and  signify  all  men. 

The  ancients  fabled  that  Jupiter  had  a  chain  oi  sold,  which 
Tie  could  at  any  time  lei  down  from  heaven,  and  bv'it  draw  the 
^rth  and  all  its  inhabitants  to  himself.     See  a' fine  passage 
to  this  eflect  in  Homer.  Iliad,  viii.  ver.  18—27. 
Eld'  aye,  vcioriaaaie  dtoi,  iva  aicrc  Travrei, 
iecpj;!/  vpoo-ti  nv  tf  ovpat/o^ev  Kpeuaaatnes' 
novrcf  ,5'  eia-reir^c  Stoi.  vaaai  re  ^eawai.    k.  r.  \. 
Itow  prove  me  :  let  ye  down  the  golden  chain 


with  you,  k  Walk  while  ye  have  Ihe  light,  lest  darkness  come 
upon  you  :  for  '  he  that  walketh   in  darkness  knoweth  not 
whither  he  goeth. 
36  While  ye  have  light,  believe  in  the  light,  that  ye  may  be 

ii-hap.  i.l).  fc8.  12.  &9.  5.    Verse  4G.-k  Jer.  13.  16.     Eph.  5.  S.-lChnp.  11.10. 

From  heaven,  and  pull  at  its  inferior  links 
Both  goddesses  and  gods  :  ln.it  me  your  king, 
Supreme  in  wisdom,  ye  shall  never  draw 
To  i:irili  from  heaven,  strive  with  me  as  ye  may. 
B\it  I,  if  willing  to  exert  my  power, 
Tlic  earth  itself,  itself  the  sea,  and  you 
Will  lift  with  ease  together,  and  will  wind 
The  chain  around  the  spiry  summit  sharp 
Of  the  Olympian,  tliat  all  things  upheav'd 
Sliall  hang  in  the  mid-heaven      So  much  am  I 
Alone,  superi<jr  both  to  gods  and  men." — Cowper. 
By  this  cfiuin,  the  poets  pointed  out  the  union  between 
heaven  and  earth  ;  or  in  other  words,  the  government  of  the 
universe  by  the  extensive  chain  of  cau-^es  and  effects.    It  was 
termed  golden,  to  point  out  not  only  the  bewfrence  of  the  Di- 
vine Providence  ;  but  also  that  inlinite  philanthropy  of  God, 
by  which  he  influences,  and  by  which  he  attracts\M  mankind 
to  himself.     It  was  possibly  in  allusion  to  this  that  our  I.ord 
spoke  the  above  words.   Should  It  be  objected  that  it  is  incon- 
sistent with  the  gravity  of  the  subject,  and  the  dignity  of  our 
Lord,  to  allude  to  the  falile  of  a  heathen  poet,  I  answer  :  1.  The 
moral  is  excellent,  and,  applied  to  this  puipose,  expresses  beau- 
tifully our  Lord's  gracious  design  in  dying  for  the  world,  viz. 
That  men  might  be  united  to  himself,  and  drawn  up  into 
heaven.    2.  It  is  no  more  inconsistent  with  the  gravity  of  the 
subject,  and  his  dignity,  for  our  blessed  Lord  to  allude  to  Ho- 
mer, than  it  was  for  St.  Paul  to  quote  Aratus  and  Clean thes, 
Acts  xvii.  28.  and  Epimenides,  Tit.  i.  12.   for  he  spoke  by  the 
same  Spirit. 

As  sometimes  7«s/iee  was  represented  under  the  emblem  of 
a  golden  chain,  and  in  some  cases  such  a  chain  was  construct- 
ed, one  end  attached  to  the  emperor's  apartment,  and  the  other 
hanging  within  reach;  that  if  any  person  were  oppressed  he 
might  come  and  lay  hold  on  the  chain,  and,  by  shaking  it,  give 
the  king  notice  that  he  was  oppressed  ;  and  thus  claimed  pro- 
tection from  the  fountain  of  justice  and  power.  In  the  Jehan- 
geer  Namch,  a  curious  account  of  this  kind  is  given,  which  is  as 
follows.  The  first  order  which  Jehangeer  issued  on  hi.=  acces- 
sion to  the  throne,  (\thich  was  A.  H.  1014.  answering  to  A.  1). 
1605.)  was  for  the  construction  of  the  golden  chain  of  Justice. 
It  was  made  of  pure  gold,  and  measured  thirty  yards  in  length, 
consisting  of  sixty  links,  and  weighing  in  the  whole,/o«r  Hin- 
dostany  maunds,  (about  four  hundred  pounds  avoirdupois.) 
One  end  of  the  chain  was  suspended  from  the  royal  bastion  of 
the  fortress  of  Agra,  and  the  other  fastened  in  the  ground  near 
the  side  of  the  river.  The  intention  of  this  was,  that  if  the 
officers  of  the  courts  of  law  were  partial  in  their  decisions,  or 
dilatory  in  the  administration  of  justice,  tlie  injured  parties 
might  come  themselves  to  this  chain,  and  making  a  noise  by 
shaking  tlie  links  of  it,  give  notice  that  they  were  waiting  to 
represent  their  grievances  to  his  majesty.  Hist,  of  Ilindostaii, 
p.  96.  Calcutta,  1788.  Such  a  commu7iication,  prayer  and  faith 
establish  between  the  most  just  and  most  merciful  God,  and 
the  wretched  and  oppressed  children  of  men.  "  And  I,  if  I  be 
lifted  lip  from  the  earth,  will  draw  all  men  unto  me."  O  than 
that  hearest  prayer,  unto  thee  shall  alljiesh  come  !  Psa.  Ixv.  2, 

34.  We  have  heard  out  of  the  law]  That  is,  out  of  the  Sacred 
Writings.  The  words  here  are  quoted  from  Psa.  ex.  4.  but  the 
Jews  called  every  part  of  the  Sacred  Writings  by  the  name,  The 
Law,  in  opposition  to  the  words  or  sayings  of  the  scribes.  Sec 
on  chap.  x.  34. 

That  Christ  abideth  for  ever]  There  was  no  part  of  the  Law 
nor  of  the  Scripture  that  said,  the  Messiah  should  not  die  :  but 
there  are  several  passages  that  say  as  expressly  a.<5  tlicy  can,, 
that  Christ  must  die,  and  die  for  the  sin  of  the  world  too.  See 
especially  Isa.  liii.  1,  &c.  Dan.  ix.  24,  27.  But  as  there  were 
several  passages  that  spoke  of  the  perpetuity  of  his  reign,  as 
Isa.  ix.  7.  Ezek.  xxxvii.  25.  Dan.  vii.  14.  they  probably  con- 
founded the  one  with  the  other,  and  thus  drew  the  conclusion. 
The  Messiah  cannot  die  ;  for  the  Scripture  hath  said,  his 
throne,  kingdom,  and  reign,  shall  be  eternal.  The  prophets, 
as  well  as  the  evangelists  and  apostles,  speak  sometimes  of 
the  divine,  sometimes  of  the  human  nature  of  Christ :  when 
they  speak  of  the  former,  they  show  forth  its  glory,  excellence, 
omnipotence,  omniscience,  and  eternity  ;  when  they  speak  of 
the  latter,  they  show  forth  its  humiliations,  afflictions,  suffer- 
ings, and  death.  And  those  who  do  not  make  the  proper  dis- 
tinction between  the  two  natures  of  Christ,  the  human  and  the 
divine,  w'lW  ever  make  blunders,  as  well  as  the  Jews.  It  is 
only  on  the  ground  of  tipo  natures  in  Christ,  that  the  Scrip- 
tures which  speak  of  him,  either  in  the  Old  or  New  Testa- 
ment, can  be  possibly  understood.  No  position  in  the  Gospel 
is  plainer  than  this,  God  was  manifest  in  ihejesh. 

35.  Yet  a  little  while  is  the  light  with  you]  In  answer  to  their 
objection,  our  Lord  compares  himself  to  a  light,  which  was 
about  to  disappear  for  a  short  time,  and  afterward,  to  shine 
forth  with  more  abundant  lustre  ;  but  not  to  their  comfort,  if 
they  continue  to  reject  its  present  beamings.  He  exhorts  them 
to  follow  this  light  while  it  was  among  them.  The  Christ  shall 
abide  for  ever,  it  is  true ;  but  he  will  not  always  be  visible. 
When  he  shall  depart  from  you,  ye  shall  be  left  in  the  thickest 

301 


TVic  JciDS  would  not  believe,  and 


ST.  JOHN. 


so  fulfil  a  'prophecy  of  Isaiah, 


the  children  of  light.  These  things  spake  Jesus,  and  depart- 
ed, and  "  did  hide  himself  from  them.  ,  ,  <•  .v, 
37 II  But  though  he  had  done  so  many  miracles  before  them, 
Tet  they  believed  not  on  him  ;  .,.,<•  ,<-,,  i 
"38  That  the  saying  of  Esaias  the  prophet  might  be  lulfilled, 
which  he  spake,  "  Lord,  who  hath  believed  our  report?  and 
to  whom  hath  the  arm  of  the  Lord  been  revealed  1 

39  Therefore  they  could  not  believe,  because  that  Esaias  said 

40  P  He  hath  blinded  their  eyes,  and  hardened  their  heart ; 
that  they  should  not  see  with  their  eyes,  nor  understand  with 
their  heart,  and  be  converted,  and  I  should  heal  theni. 

41  '1  These  things  said  Esaias,  when  he  saw  his  glory,  and 

spake  of  him.  ,      ,  .  „     ,         ,  ,    i-       j 

42  "  Nevertheless  among  the  chief  rulerS  also  many  believed 

m  Luke  16.8.  Eph.5.  8.  IThDsa.  5.  5.  IJohn  8.  9,  10,  U.-n  Chm).  8.  ».  &  U. 
51  —o  l«ii.  53.  1.  Rom.  10.  16.— p  Isa.  6. 9,  10.  Malt.  13.  14.— q  Isa..  C.  l.-r  Chapter 
7.  is.  &.!).  22. 


on  him  ;  but '  because  of  the  Pharisees  tViey  did  not  confess 
him,  lest  they  should  be  put  out  of  the  synagogue : 

43  "  For  they  loved  the  praise  of  men  more  than  the  praise  of 
God. 

44  H  Jesus  cried  and  said,  '  He  that  believeth  on  me,  believeth 
not  on  me,  but  on  him  tliat  sent  me. 

45  And  he  "  that  seeth  me,  seeth  him  that  sent  me. 

46  V  I  am  come  a  light  into  the  world,  that  whosoever  believ- 
eth on  me  should  not  abide  in  darkness. 

47  And  if  any  man  hear  my  words,  and  believe  not,  «  I  judge 
him  not :  for  *  1  came  not  to  judge  the  world,  but  to  save  ths 
world. 

48  ^  He  that  rejecteth  me,  and  receiveth  not  my  words,  hath 
one  that  judgeth  him  :  ^  the  word  that  I  have  spoken,  the  same 
shall  judge  him  in  the  last  day. 

s  Chap.  5.  44.-1  Mark  9.37.  1  Pet.  I.  21 —u  Chap.  14.  9.— vVerse  35,  36.  Ch.  3. 
19  &  8.  13.  St  9.  5,  39.— w  Chap.  5.  45.  &.  8.  15,  26.— i  Chap.  3.17.— y  Luke  10.  16.— 
2  Deu.lS.  19.      Mark  16.  16. 


darkness  ;  in  impenitence  and  hardness  of  heart.  Then  shall 
ye  wish  to  see  one  of  the  days  of  the  son  of  man,  and  shall  not 
see  it,  Luke  xvii.  2ii.  Then  shall  ye  seek  me,  but  shall  not  find 
me,  John  vii.  34.  For  the  kingdom  of  God  shall  be  taken  from 
you,  and  given  to  the  Gentiles,  Matt.  xxi.  43.  If  ye  believe  not 
in  me  iww,  ye  shall  the7i  wish  ye  had  done  it,  when  wishing 
shall  be  for  ever  fruitless. 

Instead  of  ucS'  Vjxuv,  with  you  ;  ev  vniv,  among  you,  is  the 
reading  of  BDL.,  seventeen  others  :  Coptic,  Gothic,  Slavonic, 
Valgnte,  Itala,  Cyril,  Nonnius,  and  Victoriniis.  Griesbach 
has  received  it  into  the  text.  The  meaning  of  both  is  nearly 
the  same. 

Lest  darkness  come  upon  yoii]  Ye  have  a  good  part  of 
your  journey  yet  to  go :  ye  cannot  travel  safely  but  in  the  day- 
light—that light  is  almost  gone— run,  that  the  darkness  over- 
take you  not,' or  in  it  ye  shall  stumble,  fall,  and  perish  ! 

Reader,  is  thy  journey  near  an  end  %  There  may  be  but  a 
very  little  time  remaining  to  thee— Oh  run,  fly  to  Christ,  lest 
the  darkness  of  death  overtake  thee,  before  thy  soul  have 
fovmd  redemption  in  his  blood. 

36.  Children  of  light]  Let  the  light,  the  truth  of  Christ,  so 
dwell  in  and  work  by  you,  that  ye  may  be  all  light  in  the  Lord. 
That  as  trucly  as  a  child  is  the  produce  of  his  own  parent,  and 
partakes  of  his  nature  :  so  ye  may  be  children  of  the  liglit, 
having  nothing  in  you  but  truth  and  righteousness. 

Did  hide  himself  from,  them.}  Either  by  rendering  himself 
invisible,  or  by  suddenly  mingling  with  the  ci-owd,  so  that 
tliey  could  not  perceive  him.  See  chap.  viii.  59.  Probably  it 
means  no  more  than  that  he  withdrew  from  them,  and  went 
to  Bethany,  as  was  his  custom,  a  Uttle  before  his  crucifixion,  and 
concealed  himself  there  during  the  night,  and  taught  publicly 
every  day  in  the  temple.  It  was  in  the  night-season  thai  they  en- 
deavoured to  seize  upon  him,  in  the  absence  of  the  multitudes. 

37.  Yet  they  believe  not  on  him]  Though  the  miracles  were 
wrought  for  this  very  purpose,  that  they  might  believe  in 
Christ,  and  escape  the  com  ing  wrath,  and  every  evidence  given 
that  Jesus  was  the  Messiah,  yet  they  did  not  believe  ;  but  they 
were  blinded  by  their  passions,  and  obstinately  hardened  their 
hearts  against  the  truth. 

38.  That  the  saxjing  of  Esaias]  Or,  Tims  the  word  of  Isaiah 
teas  fulfilled.  So  I  think  tva  (commonly  rendered  that,)  shoyM 
be  translated.  For  it  certainly  does  not  mean  the  end  the  Pha- 
risees had  in  view  by  not  believing  ;  nor  the  end  which  the 
prophet  had  in  view  in  predicting  the  incredulity  of  the  Jews  ; 
but  simply,  such  a  thing  was  spoken  by  the  prophet  concern- 
ing tlie  Jews  of  his  own  time,  and  it  had  its  literal  fulfilment 
in  those  of  our  Lord's  time. 

Our  report]  The  testimony  of  the  prophets  concerning  the 
person,  office,  sufferings,  death,  and  sacrifice  of  the  Messiah. 
See  Isa.  iiii.  1,  &c. 

The  arm  of  the  Lord]  The  power,  strength,  andmiralces  of 
Clirist. 

39.  Therefore  they  could  not  believe]  Why  1  Because  they 
did  not  believe  the  report  of  the  prophets  concerning  Christ; 
therefore,  they  ci-edited  not  the  miracles  which  he  wrought  as 
a  proof  that  he  was  the  person  foretold  by  the  prophets,  and 
promised  to  their  fathers.  Having  thus  resisted  the  report  of 
the  prophets,  and  the  evidence  of  Christ's  own  miracles  ;  God 
gave  them  up  to  the  darkness  and  hardness  of  their  own 
hearts,  so  that  they  continued  to  reject  every  overture  of  di- 
vine mercy  ;  and  God  refused  to  heal  their  national  wound, 
but  on  the  contrary,  commissioned  the  Romans  against  them  ; 
so  that  their  political  existence  was  totally  destroyed. 

The  prophecy  of  Isaiah  was  neither  the  cause  nor  the  motive 
of  their  unbelief:  It  was  a  simple  prediction,  which  imposed 
no  nece.ssity  on  them  to  resist  the  offers  of  mercy.  They  might 
have  believed,  notwithstanding  the  prediction,  for  such  kinds 
of  prophecies  always  include  a  tacit  condition;  they  may  be- 
lieve, if  they  properly  use  the  light  and  power  which  God  has 
given  them.  Such  prophecies  also  are  of  a  general  applica- 
tion— they  will  always  suit  somebody,  for,  in  every  age,  per- 
sons will  be  found  who  resist  the  grace  and  Spirit  of  God,  like 
these  disobedient  Jews.  However,  it  appears  tliat  this  pre- 
diction belonged  especially  to  these  rejectors  and  crucifiers  of 
Christ:  and  if  the  prophecy  was  infallible  in  its  execution, 
■with  respect  to  them,  it  was  not  because  of  the  prediction  that 
they  continued  in  unbelief,  but  because  of  their  own  volun- 
tary obstinacy  ;  and  God,  foreseeing  this,  foretold  it  by  the 
prophet.  Should  1  sav,  that  they  could  not  believe,  means,  they 
302 


would  not  believe,  I  should  perhaps  offend  a  generation  of  his 
children ;  and  yet  I  am  pretty  certaiuj  the  words  should  be 
so  understood.  Ilowever,  that  I  may  put  myself  under  cover 
from  all  suspicion  of  perverting  the  meaning  of  a  text  which 
seems  to  some  to  be  spoken  in  favour  of  tliat  awful  doctrine 
of  unconditional  reprobation,  the  very  father  of  it  shall  inter- 
pret the  text  for  me.  Thus  then  saith  St.  Augustin  :  Quare  au- 
tem  non  poterant,  si  a  me  qumratur,  cito  re.ipondeo  ;  Quia 

NOLEBANT  :  MALAM  quippC  COrum  VOLUNTATEM  prCEvidit  DeuS 

el  per  jjrophetam  prmnunciavit.  "  If  I  be  asked  why  they 
COULD  not  believe?  I  immediately  answer,  because  they-  would 
NOT.  And  God  having  foreseen  their  bad  will,  foretold  it  by 
the  prophet."  Aug.  Tract.  53.  in  Joan. 

40.  And  I  should  heal  them]  This  verse  is  taken  from  Is^. 
vi.  9.  and  perhaps  refers  more  to  the  judgments  that  should  fall 
upon  them  as  a  nation,  which  God  was  determined  should 
not  be  averted  ;  than  it  does  to  their  eternal  state.  To  suppose 
that  the  text  meant  that  God  was  unwilling  that  they  should 
tm-n  unto  him,  lest  he  should  be  obliged  to  save  them ;  is  an 
insupportable  blasphemy. 

41.  When  he  saw  his  glory]  Isa.  vi.  I,  &c.  I  saw  Jehovah, 
said  the  prophet,  sitting  upon  a  throne,  high  and  lifted  up, 
and  his  train  filled  the  temple.  Above  it  stood  the  seraphim — 
and  one  cried  unto  another,  and  said.  Holy,  holy,  holy,is  Je- 
'hovah,  God  of  hosts  :  the  whole  earth  shall  he  full  of  his  glory  7 
It  appears  evident  from  this  passage,  that  the  glory  which  the 
prophet  saw,  was  the  glory  of  Jehovah:  John  therefore,  say- 
ing here,  that  it  was  the  glory  of  Jesus,  shows  that  he  consider- 
ed Jesus  to  be  Jehovah.  See  Bp.  Pearce.  Two  MSS.  and  a 
few  Versions  have  Bcov,  and  rov  Qsov  avrov,  the  glory  of  God, 
or  of  his  God. 

42.  Among  the  chief  rulers— many  believed  on  him]  We 
only  know  the  names  of  two  of  them,  Nicodemus,  and  Joseph 
of  Arimathea. 

But— they  did  not  confess  him]  Or,  it :  they  were  as  yet 
weak  in  the  faith,  and  could  not  bear  the  reproach  of  the  cross 
of  Christ.  Besides,  the  principal  rulers  had  determined  to  ex- 
communicate every  person  who  acknowledged  Christ  for  the 
Messiah :  see  chap.  ix.  22. 

43.  They  loved  the  praise  of  men]  Ao^av,  the  glory,  or 
honour,  that  cometh  from  men. 

How  common  are  these  four  obstacles  of  faith,  says  Ques- 
nel.  1.  Too  great  a  regard  to  men.  2.  Riches  and  temporal 
advantages.  3.  The  fear  of  disgrace.  4.  The  love  of  the  praise 
of  men.  Abundance  of  persons  persuade  themselves  that  they 
love  God  more  than  the  world,  till  some  trying  occasion  fully 
convinces  them  of  their  mistake.  It  is  a  very  great  misfortvme 
for  a  person  not  to  know  himself  but  by  his  falls  ;  but  it  is  the 
greatest  of  all,  not  to  rise  again  after  he  has  fallen.  This  is 
generally  occasioned  by  the  love  of  the  praise  of  men,  be- 
cause in  their  account  it  is  more  shameful  to  rise  again,  than 
it  was  to  fall  at  first. 

44  Jesus  cried  and  said]  This  is  our  Lord's  concluding 
discourse  to  this  wicked  people:  probably  this  and  the  follow- 
ing verses  should  be  understood  as  a  part  of  the  discourse 
which  was  left  off  at  the  36th  verse. 

Jesus  cried— he  spoke  these  words  aloud,  and  showed  his 
earliest  desire  for  their  salvation. 

Believeth  not  on  me  (only,)  but  on  him  that  sent  me.)  Here 
he  asserts  again,  his  indivisible  unity  with  the  Father:— he 
who  believes  on  the  Son,  believes  on  the  Father  :  he  who  hath 
seen  the  Son,  hath  seen  the  Father :  he  who  honours  the  Son, 
honours  the  Father.  Though  it  was  for  asserting  this  (his  one- 
ness with  God,)  that  they  were  going  to  crucify  him  ;  yet  he 
retracts  nothing  of  what  he  had  spoken,  but  strongly  reasserts 
it,  in  the  very  jaws  of  death  r  ,  „     .„    ^  ^,        .      ■      , 

46  /  am  come  a  light  into  the  world]  Probably  referring  to 
what  his  forerunner  had  said,  chap.  i.  5.  Before  the  coming 
of  this  Saviour,  this  Sun  of  righteousness,  into  the  world,  all 
was  darkness :  at  his  rising  the  darkness  is  dispersed  ;  but  iton- 
Iv  profits  those  whose  eyes  are  open  to  receive  the  rays  of  this 
Sun  otiighteousness.  See  on  chap.  i.  5.  iii.  19.  viii.  12.  and  ix.  5. 

47  And  believe  not]  Kai  ixr]  <))v\a^r),  And  keep  them  not,  is 
the  reading  of  ABL.,  seven  others,  Syriac,  Wiieelock's  Persian, 
two  of  the  Arabic,  Coptic,  Sahidic,  .^Ihiopic,  Armenian,  lat- 
ter Syriac,  Vulgate,  six  of  the  Itala,  and  some  of  the  Fathers. 

A  man  must  hear  the  words  of  Christ  in  order  to  believe  them  ; 
and  he  must  believe,  in  order  to  keep  them  ;  and  he  must  Aeep 
them,  in  order  to  his  salvatio7i. 


Christ  Ttashes  the  feet 


CHAPTER  XIII. 


qf  h  is  drscijites. 


49  For  '  I  have  not  spoken  of  myself ;  hnt  the  Father  which 
sent  me,  he  gave  me  a  commandment,  b  what  I  should  say  and 
what  1  should  speak. 

»Ch.  8.  38.  St.14.  10. 


I  judge  him  not]  I  need  not  do  it:  the  word  of  Moses  and 
the  prophet.'!,  judges  and  condemns  liim.  See  the  notes  on 
chap.  fii.  17.  and  v.  ■l.'i. 

48.  J'he  irord  thiil  I  have  njioken — shall  judge  him]  Ye 
shall  bejudged  according  to  my  doctrine  : — the  maxims  which 
ye  have  heard  from  my  month,  shall  be  those  on  which  ye 
shall  be  tried  in  the  great  day  :  and  ye  shall  be  condemned  or 
acquitted,  according  a-s  ye  tiave  believed  or  obeyed  them  :  or 
according  as  ye  have  despised  and  violated  them.  See  this 
proved,  Matt.  xxv.  35,  &c. 

49.  For  I  have  not  spoken  of  myself  ]  I  have  not  spoken  for 
my  secular  interest:  I  have  not  aimed  at  making  any  gain  of 
you : — I  have  not  set  up  myself,  as  your  teachers  in  general  do, 
to  be  supported  by  my  disciples,  aiid  to  be  credited  on  my  own 
testimony.  I  have  ta'ught  you,  not  the  things  of  j/ien,  but  the 
deep  everlasting  truths  of  God.  As  his  envoy,  I  came  to  you  ; 
and  his  Irulh  only,  I  proclaim. 

Gave  mc  a  commandment]  Or,  commission.  So  I  under- 
stand the  original  word  cvtoXtj.  Christ,  as  the  Messiah,  receiv- 
ed his  commission  from  God :  what  he  should  command,  every 
thing  that  related  to  the  formation  and  establishment  of  the 
Christian  institution:  and  what  lie  should  speak,  M  his  pri- 
vate conversations  with  his  disciples  or  others,  he,  rts  inan, 
commanded  and  spoke  through  the  constant  inspiration  of  the 
Holy  Spirit. 

50.  I  knoxn  that  his  comm.andment  is  life  everlasting.] — 
These  words  of  our  Lord  are  similar  to  that  saying  in  St. 
John's  first  epistle,  chap.  v.  11,  12.  This  is  the  record  that  God 
hath  given  unto  ns  eternal  life,  and  this  life  is  in  his  Son. 
He  that  hath  the  Son,  hath  life.  God's  commandment  or  com- 
mi.tsion  is.  Preach  salvation  to  a  lost  world,  and  give  thyself  a 
ransom  for  all :  and  whosoever  believeth  on  thee  shall  iiot  pe- 
rish but  have  everlasting  life.  Every  word  of  Christ,  properly 


50  And  I  know  that  his  commandment  is  life  everkistlng : 
whatsoever  I  speak  therefore,  even  as  the  Father  said  unto 
nie,  so  I  speak. 


credited,  and  carefully  applied,  leads  to  peace  and  happiness 
here,  and  to  glory  hereafter.  What  an  amiable  view  of  the 
Gospel  of  the  grace  of  God  do<'S  this  give  us  !  It  is  a  system  of 
eternal  life,  divinely  calculated  to  answer  every  important 
purpose  to  dying,  miserable  man.  This  sacred  truth  Jesus 
witnessed  with  his  last  breath.  He  began  his  public  ministry, 
proclaiming  the  kingdom  of  God;  and  he  now  finishes  if,  by 
asserting,  that  the  whole  commission  is'etcrval  life ;  and  ha- 
ving attested  this,  he  went  out  of  the  temple,  anil  retired  to 
Bethany. 

The  /jKft/ic  work  of  onr  Lord  was  now  done  ;  and  the  rem- 
nant of  Ills  time  previously  to  his  crucifi.xion,  he  spent  in  leach- 
ing his  disciples,  instnicting  them  in  the  nature  of  his  kingdom, 
his  intercession,  and  the  mission  of  the  Holy  Spirit ;  and  in 
that  heavenly  life  which  all  tnie  believers  live  with  the  fa- 
ther, through  faith  in  the  Son,  by  the  operation  of  the  Ifoliy 
Ghost.  Many  persons  are  liberal  in  their  condemnation  of 
the  Jews,  because  t/iey  did  not  believe  on  the  Son  of  God  ;  an"! 
doubtless  their  imbelief  has  merited  and  received  the  most 
signal  pmiishment.  Hut  those  who  condemn  them, do  not  re  tied 
that  they  are  probably  committing  the  same  sort  of  transgres- 
sion, in  circumstances  which  heighten  tlie  ini(iuity  of  their 
sin.  Will  it  avail  any  man  that  he  has  believed  that  Christ 
has  come  in  the  flesh  to  destroy  the  works  of  the  devil,  who 
does  not  come  unto  him  that  he  may  have  life,  but  continues 
to  live  under  the  power  and  guilt  of  sin  ?  Paradoxical  as  it 
may  seem,  it  is  nevertheless  possible,  for  a  man  to  credit  the 
four  evangelists,  and  yet  live  and  die  an  infidel,  as  far  as  his 
own  salvation  is  concerned.  Reader,  it  is  possible  to  hold  the 
truth  in  unrighteousness  : — Pray  to  God  that  this  may  not  be 
thy  condemnation.  For  a  further  improvement  of  the  prin- 
cipal subjects  of  this  chapter,  see  the  notes  on  ver.  24,  32. 
and  39. 


CHAPTER  XIII. 

Christ  washes  t/tefeet  of  his  disciples,  and  gives  them  instructions  concerning  humility  and  charity,  1 — 17.  ffe  tells  them, 
that  one  qf  themselves  would  betray  him,  18 — 20.  The  disciples  doubting  of  whom  fie  spoke,  Peter  desires  Jo/tn  to  ask  hint, 
21 — 2o.  Jesus  shows  that  it  is  Judas  Iscariot,  26.  Satan  enters  into  Judas,  and  he  rises  up  and  leaves  the  company, 
27 — 30.  Christ  shows  his  approaching  death,  and  commands  his  disciples  to  love  one  another,  31 — 35.  Peter,  professing 
strong  attachment  to  Christ,  is  informed  of  his  denial,  36 — 38.     [A.  M.  4033.     A.  D.  29.     An.  Olymp.  CCU.  1.] 

NOW  *  before  the  feast  of  the  pass-over,  when  Jesus  knew 
that  b  his  hour  was  come,  tnat  he  should  depart  out  of 
this  world  unto  the  Father,  having  loved  his  own  which  were 
in  the  world,  he  loved  them  unto  the  end. 

2  .\nd  supper  biing  ended,  "^  the  devil  having  now  put  into 
the  heart  of  Judas  Iscariot,  Simon's  son,  to  betray  him; 

3  Jesus  knowing  d  that  the  Father  had  given  all  things  into 

•  MM1.S6.2.     Mark  14.  1      Luke  23   1— h  Chap.  12.2f.  &  17.  1,  II cl-uke2S 

n— d  Maiihew.  11.27.  taS.  19.  Ch«pler3.  36.  «el7.  a.    Acw2.3S.  1  Cor. 


3.  Vt 

NOTES. — Verse  1.  Noic  before  the  feast  of  the  pass-over 
rchen  Jesus  knew,  &c.]  Or,  as  some  translate.  Now  Jesus 
having  known  before  the  feast  of  the  pass-over,  that  his  hour 
was  come,  &c.  The  supper  mentioned  in  ver.  2.  is  supposed 
to  have  been  that  on  the  Thursday  evening,  when  the  feast  of 
the  p;iss-over  began  :  and  though  in  our  common  translation, 
this  passage  seems  to  place  the  supper  before  that  feast ;  yet, 
according  to  the  amended  translation,  wnat  is  here  said,  is 
consistent  with  what  we  read  in  the  other  evangelists.  See 
Matt.  XX vi.  2.  John  xii.  1. 

Having  loved  his  own]    His  disciples. 

Which  were  in  the  world]  Who  were  to  continue  longer  in 
its  troubles  and  difficulties. 

He  lovedthem  unto  the  end]  Continued  his  fen-ent  affection 
towards  them,  to  his  latest  breath;  and' gave  them  that  con- 
vincing proof  of  it,  which  is  mentioned  ver.  5.  That  the  disci- 
ples alone,  are  meant  here,  every  man  must  see. 

2.  And  supper  being  ended]  Rather,  icnrvov  ycvoncvov,  while 
supper  was  preparing.  To  supp<jrt  this  new  translation  of 
the  words,  it  may  be  remarked,  that  from  ver.  26.  and  30.  it 
appeals  that  the  supper  wjls  not  then  ended :  nay,  it  is  proba- 
ble that  it  was  not  then  begun  ;  because  the  washing  of  feet 
(ver.  5.)  was  usually  practised  by  the  Jews  before  they  enter- 
ed upon  their  meals,  as  may  be  gathered  from  Luke  vii.  44. 
and  from  the  reason  of  the  custom.  I  think  that  John  wrote 
not  ycvovcvov,  but  y  ivnyicviiv,  as  in  BL.  Cant,  and  Origen, 
which  latter  reading  is  approved  by  several  eminent  critics, 
and  should  he  translated  as  aliove.  By  the  supper,  I  suppose 
to  be  meant  not  only  ilie  eating  of  it,  but  the  preparing  and 
dre.isingnf  it,  aiul'il'iing  all  things  necessary,  previously  to 
the  eating  of  it.     The  devil  had,  before  this  time  of  the  supper, 

?ul  it  into  Judas's  heart  to  betray  his  Master.  See  Matt.  xxvi. 
4,  &c.  Mark  xiv.  10,  11.  and  Luke  xxii.  3,  &c.  See  also  Bp. 
Pearce,  from  whose  judicious  commentary  the  preceding 
, notes  are  principally  taken 


his  hands,  and  '  that  he  was  come  from  God,  and  went  to 
God  ; 

4  f  He  rispth  from  supper,  and  laid  aside  his  garments  ;  and 
took  a  towel,  and  girded  himself. 

5  After  that,  he  poiireth  wafer  info  a  basin,  and  began  to  wash 
the  disciples'  feet,  and  to  wipe  them  with  the  towel  whenewirb 
he  was  girded, 

15  27.     Hebrews  2.8  -c  Chap.  8.  «.  *  I6.a9.-f  Lu»e  17.  8  &a2.  27.     PhiK;<pi. 


ticularly.  "So  other  reason  can  be  assigned' for  this,  than  that 
he  found  it  completely  done  by  the  others,  and  that  he  only 
designed  to  supply  their  defects. 

'J'he  devil  hurihg  notr  put  into  the  heart]  Judas  formed  his 
plot  six  days  before  this,  on  occasion  of  what  liappened  at  the 
house  of  Simon  the  leper  :  see  .Matt.  xxvi.  14.     Calmcl. 

3.  K7iowing  that  the  Father  had  given,  &c.]  Our  I^nV 
seeing  himself  almost  at  the  end  of  his  race,  and  being  aboiic 
to  leave  his  apostles,  thought  it  necessarv  to  leave  them  a  les- 
son of  himiility  exemplified  by  himself,' to  deliver  them  from 
the  had  Influence  of  those  false  ideas  which  they  formed  con- 
cerning the  nature  of  his  kingdom.  On  all  occasions  previ- 
ously to  this,  the  disciples  had  shown  too  much  attachment  u> 
worldly  honours  and  dignities  :  if  this  ambition  had  not  been 
removed,  tlie  consequences  of  it  would  have  been  dreadful  in 
the  establishment  of  the  religion  of  Christ;  as,  after  his  death, 
it  would  have  divided  and  infallibly  dispei-sed  tJiem.  It  wa.-i 
necessary,  flierefore,  to  restrain  this  dangerous  passion  ;  amt 
to  confirm  by  a  remarkable  example  what  he  had  so  often  told 
them,  that  true  greatness  consisted  in  the  depth  of  humility ; 
and  that  those  who  were  the  willing  servants  of  all,  should  be 
the  highest  in  the  account  of  God. 

4.  He  riseth  from  supper]  Not  from  eating,  as  Bishop 
Pearce  has  well  observed ;  but  from  his  place  at  tablte  ;  proba- 
bly the  dishes  were  not  as  yet  laid  down,  though  the  guests 
were  seated.  According  to  the  custom  of  the  Je^rs,  and  other 
Asiatics,  this  washing  must  have  taken  place  before  the  sup- 
per.    See  on  verse  2. 

Laid  aside  his  garments]  That  is,  his  gown  or  upper  coat, 
with  the  girdle  wherewith  it  was  girded  close  to  his  tunic,  or 
undercoat;  and  instead  of  this  girdle,  he  tied  a  towel  about 
him,  1.  That  he  might  appear  in  the  character  of  a  servant  ; 
and,  2.  That  he  might  have  it  in  readiness  to  dry  their  feet 
after  he  had  washed  them. 

5.  Pourelh  trater  into  a  basin,  Ac.)  TTiis  wits  the  office  of 


Calmet  observes,  that  John,  designing  only  to  supply  what  the  meanest  slaves.  When  David  sent  to  Abigail,  to  inform 
r^^,?.'"  f?.  ''y  "'e  o'Ij*"'"  evangelist.s,  passes  overall  the  trans-  her  that  he  had  chosen  her  for  wife,  she  arose  and  said :  Be- 
aciionsot  the  Tuesday,  Wednesday,  and  Thui-sday,  before  the  hold,  let  thy  handmaid  be  a  serva.nt,  to  wash  the  fekt  of  the 
pvpnf"'  I  *'  "'"^^  ^'"^®  ''''"'"  '^'"''^'»y  evening  to  Thursday  servants  of  my  lord:  1  Sam.  xxv.  41.  Some  of  the  ancients 
thp  ino.',  1-  '^  remarkable  that  St.  John  says  nothing  about  have  supposed,  that  our  Lord  began  with  washing  the  feet  of 
Ac  Mnrlr  •°"ri',  iT®  °!/  sacrament,  which  Matt.  xxvi.  26,  Judas,  to  inspire  him  with  sentimente  of  compunction  and 
wt.  MOTK  XIV  .«,  <Sc.  and  Luke  xxii.  19,  &c.  describes  so  par- 1  remorse,  to  melt  him  down  with  kindneea,  and  to  show  all  hia 

303 


Christ  leaches  his  disciples 


ST.  JOHN. 


the  necessity  of  humility. 


6  Then  cometh  he  to  Simon  Peter :  and  ^  Peter  said  unto  hnn, 
Lord,  h  dost  thou  wash  my  feet  1 

7  Jesus  answered  and  said  unto  him,  What  I  do  thou  know- 
est  not  now ;  i  but  thou  shalt  know  Iiereafter. 

8  Peter  saitli  unto  him,  Thou  shalt  never  wash  my  feet.  Jesus 
answered  him,  k  if  I  wash  thee  not,  thou  hast  no  part  with  me. 

9  Simon  Peter  saith  unto  him,  Lord,  not  my  feet  only,  but 
also  my  hands  and  my  head. 

10  Jesus  saith  to  him.  He  that  is  washed,  needeth  not  save  to 
wash  his  feet,  but  is  clean  every  whit ;  and  '  ye  are  clean,  but 

not  all :  ,  ,,..,. 

11  For^heknew  who  should  betray  him  ;  therefore  said  he. 

Ye  are  not  all  clean. 

12  So  after  he  had  washed  their  feet,  and  had  taken  his  gar- 
ments, and  was  set  down  again,  he  said  unto  them,  Know  ye 
what  I  have  done  to  you  1 

13  "  Ye  call  me  Master  and  Lord :  and  ye  say  well ;  for  so  I  am. 

14  "  If  I  then,  your  Lord  and  Master,  have  washed  your  feet ; 
P  ye  also  ouijht  to  wash  one  another's  feet. 

-  Gr  he.— h  Sec  Matt.  3. 14.— i  Verse  12  —k  Chap.  3.  S  1  Cor.  6. 11.  Eph.5.  26. 
Tit  3  5.  Heb.  10.23— 1  Chap. l.'i.S.-m  Chap. e.&f-n  Malt.  23.8,  10.  LukeS.46. 
1  Cor  3  6.&12.3.  Phil.  2,11.— o  Luke  2a.«7.—p  Rnm- 12. 10.  Gal.  6.  1,  2.  1  Pet.5. 
B.—q  Matt.  11.29.     Phil.  2.5.     1  Pel. 2.21.     I  John  2.6. 


disciples-  how  they  should  act  towards  their  enemies.  Dr. 
Lightfoot  supposes  he  washed  the  feet  of  Peter,  James,  and 
.lohn,  only ;  but  this  is  not  likely  :  the  verb  apxcirdai,  in  the 
Sacred  Writings,  signifies  not  only  to  commence,  but  to  finish 
an  act.  Acts  i.  1.  and  in  the  Septuagint,  Gen.  ii.  3.  There  is 
every  reason  to  believe,  that  he  washed  the  feet  of  all  the 
twelve.     See  on  verse  9. 

6.  Lord,  dost  thou  wash  tin  feet  ?]  Every  word  here  is  ex- 
ceedingly emphatic.  Peter  had  often  seen  the  great  humility 
of  his  Lord,  but  never  saw  his  condescension  so  particularly 
marked  as  in  this  instance. 

7.  W}iat  I  do  thou  knowcst  not  now,  &c.]  As  if  our  Lord 
had  said,  Permit  me  to  do  it  now,  and  I  will  shortly  explain  to 
you  the  nature  of  this  action,  and  my  motives  for  doing  it 

Thou  shalt  know  hereafter.]  Mtrn  ravra,  after  this  business 
is  finished.  And  so  we  find  he  explained  the  whole  to  them, 
as  soon  as  he  had  finished  the  washing :  see  ver.  12 — 17.  I 
cannot  think  that  this  refers  to  any  particular  instruction  re- 
ceived on  this  head,  after  the  day  of  Pentecost,  as  some  have 
conjectured. 

%.  If  1  wash  thee  not,  thou  hast  no  part  with  me.]  Thou 
canst  not  be  my  disciple  unless  I  wash  thee.  It  is  certain, 
Christ  did  not  mean  to  exclude  him  from  the  apostolic  office, 
if  he  should  persist,  through  the  deepest  reverence  for  his 
Master,  to  refuse  to  let  him  wash  \ns  feet  :  this  act  of  his  was 
emblematical  of  something  spiritual ;  of  something  that  con- 
cerned the  salvation  of  Peter  ;  and  without  which  washing,  he 
could  neither  be  an  apostle,  nor  be  finally  saved  ;  therefore 
our  Lord  said.  If  I  wash  thee  not,  thmi  hast  no  part  with  me. 
There  is  a  mystical  washing  by  the  blood  of  Christ,  1  John  i. 
7.  and  by  his  spirit,  1  Cor.  vi.  11.  Tit.  iii.  5,6.  It  was  the 
common  custom  of  our  Lord,  to  pass  from  sensible  and  tem- 
poral things,  to  those  which  are  spiritual  and  eternal  ;  and 
to  take  occasion  from  every  thing  that  presented  itself,  to  in- 
struct his  disciples,  and  to  raise  their  souls  to  God.  If  the  dia- 
course  was  of  bread,  water,  leaven,  father,  mother,  riches, 
&c.  he  immediately  changed  tlie  literal  sense,  and  under  the 
figure  of  these  things,  spoke  of  matters  altogether  spiritual 
and  divine.  I  have  met  with  many  good  persons,  who  have 
attempted  to  imitate  our  blessed  Lord  in  this,  but  I  never  knew 
one  to  succeed  in  it.  The  reason  is,  it  requires  not  only  very 
deep  piety,  but  sound  sense,  together  with  an  accurate  know- 
ledge of  the  nature  and  properties  of  the  subjects,  which  in 
this  way  the  person  wishes  to  illustrate ;  and  very  few  can  be 
found  who  have  such  deep  philosophical  knowledge,  as  such 
cases  require.  The  large  folio,  which  a  good-intentionedman 
printed  on  the  metaphors,  is,  alas!  a  standing  proof,  how  little 
mere  piety  can  do  in  matters  of  this  kind,  where  the  sciences, 
and  especially  practical  philosophy,  are  totally  wanting.  Je- 
sus Christ  was  a  consummate  philosopher  :  every  subject  ap- 
pear grand  and  noble  in  his  hands.  See  an  ample  proof  m 
the  preceding  chapter,  ver.  24. 

9.  Lord,  not  my  feet  only,  <&c.]  It  appeal's  that  Peter  enter- 
ed into  our  Lord's  meaning,  and  saw  that  this  was  emblema- 
tical of  a  spiritual  cleansing  ;  therefore  he  wishes  to  be  com- 
pletely washed. 

10.  He  that  is  washed]  That  is,  he  who  has  been  in  the 
bath,  as  probably  all  the  apostles  had  lately  been,  in  order  to 
prepare  themselves  the  better  for  the  paschal  solemnity  :  for 
on  that  occasion,  it  was  the  custom  of  the  Jews  to  bathe  twice. 

Needeth  not,  save  to  wash  his  feet]  To  cleanse  them  from 
any  dirt  or  dust  that  might  have  adhered  to  them,  in  conse- 
quence of  walking  from  the  bath  to  the  place  of  supper.  The 
washing  therefore  of  the  feet  of  such  persons,  was  all' that 
was  necessary,  previously  to  their  sitting  down  to  table. 

If  these  last  words  of  our  Lord  had  any  spiritual  reference, 
it  is  not  easy  to  say  what  it  was.  A  common  opinion  is  the 
following  :  He  who  is  washed — who  is  justified  through  the 
blood  of  the  Lamb  ;  needeth  only  to  wash  his  feet — to  regulate 
all  his  affections  and  desires ;  and  to  get,  by  faith,  his  con- 
science cleansed  from  any  fresh  guilt,  which  he  may  have 
contracted  since  his  justification. 

Ye  are  clean,  but  not  all.]    Eleven  of  you  are  upright  and 
sincere :  the  twelfth  is  a  traitor.   So  it  appears  he  had  washed 
304 


15  For  "s  I  have  given  you  an  example,  that  ye  should  do  as  I 
have  done  to  you. 

16  '  Verily,  verily,  I  say  unto  you,  The  servant  is  not  greater 
than  his  Lord ;  neither  he  that  is  sent,  greater  than  he  that 
sent  him. 

17  '  If  ye  know  these  things,  happy  are  ye  if  ye  do  them. 

18  H  I  speak  not  of  you  all :  I  know  whom  I  have  chosen :  but 
that  the  scripture  may  be  fulfilled,  '  He  that  eateth  bread  with 
me  hath  lifted  up  his  heel  against  me. 

19  "  Now  V  I  tell  you  before  it  come,  that  when  it  is  come  to 
pass,  ye  may  believe  that  I  am  he. 

20  w  Verily,  verily,  I  say  unto  youj  He  that  receiveth  whom- 
soever I  send,  receiveth  me ;  and  he  that  receiveth  me,  re- 
ceiveth him  that  sent  me. 

21  "  When  Jesus  had  thus  said,  ^  he  was  troubled  in  spirit, 
and  testified,  and  said.  Verily,  verily,  I  say  unto  you,  that  ^  one 
of  you  shall  betray  me. 

22  Then  the  disciples  looked  one  on  another,  doubting  of 
whom  he  spake. 

rIVTalt.  10.24.  Mark  9.  35.  Luke6.40.  Ch.15.a0.— s  James  1.  85.— I  Pia.  41.  9. 
Matt.  26.  23.  Verse  21 .— u  Chap.  14.  29.  &,  16.  4.— v  Or,  From  henceforth.— w  Malt. 
10.  40.  &  25.  40.  I.ukelO.  16.— X  Matt.  26.  21.  Mark  14.  16.  Luke  22.  21.— y  Chap. 
12.  27.— z  Acts  1.17.   1  John  2.  19. 


the  feet  of  all  the  twelve ;  but  as  no  external  ablutions  can 
purify  a  hypocrite  or  traitor,  therefore  a  Judas  still  remained 
unclean. 

12.  Knott  ye  what  I  have  done]  Our  Lord  had  told  Peter, 
in  the  presence  of  the  rest,  ver.  7.  that  he  should  afterward 
know  what  was  the  intent  and  meaning  of  this  washing :  and 
now  he  begins  to  fulfil  his  promise  ;  therefore  I  think  it  more 
likely  that  he  gives  a  command  here,  than  asks  a  question,  as 
he  knew  himself  that  they  did  not  comprehend  his  design. 
On  this  account  yivoicKCTC,  might  be  translated  in  the  im^e- 
rative  mood,  coNStOER  what  I  have  done. 

13.  Ye  call  me  Master  and  Lord]  O  MSaoKaXos  xai  o  KVptos, 
similar  to  '>3i  Rabbi,  and  in  Mar,  titles  very  common  among 
the  Jewish  doctors,  as  may  be  seen  in  Schoettgen.  This  dou- 
ble title  was  not  given  except  to  the  most  accredited  teachers, 
■"lioi  '>3i  Rabbi  vemore,  my  master,  my  lord  ! 

14.  Ye  also  ought  to  wash  one  another' s feet.]  That  is,  ye 
should  be  ready,  after  my  example,  to  condescend  to  all  the 
weakness  of  your  brethren ;  to  be  willing  to  do  the  meanest 
offices  for  them,  and  to  prefer  the  least  of  them  in  honour  to 
yourselves. 

16.  The  servant  is  not  greater  than  his  lord]  Christ  haa 
ennobled  the  acts  of  humility  by  practising  them  himself. 
The  true  glory  or  a  cnrisllan  consists  in  being,  in  his  measure, 
as  humble  as  his  Lord. 

Neither  is  he  that  is  sent]  Ov6c  AvotoXo;,  nor  an  apostle, 
As  I  think  these  words  were  intended  for  the  suppression  of 
all  worldly  ambition  and  lordly  Conduct  in  the  apnstles  and 
their  successors  in  the  ministry  ;  therefore  1  think  the  origi- 
nal word  arroroAos,  should  be  translated  apostle,  rather  than 
he  that  is  sent,  because  the  former  rendering  ascertains  and 
determines  the  meaning  better. 

17.  If  ye  know  these  things,  happy,  &c.]  True  happiness 
consists  in  the  knowledge  of  God,  and  in  obedience  to  him. 
A  man  is  not  happy  because  he  knows  much  ;  but  because  he 
receives  much  «f  the  Divine  nature,  and  is,  in  all  his  conduct, 
conformed  to  the  Divine  will.  "They  who  have  ?ead  many 
books  (says  Menu)  are  more  exalted  than  such  as  have  sel- 
dom studied;    they  Who  retain  what  they  have   read,  than 

forgetful  readers ;  they  who  fully  understand,  than  such  as 
only  remember ;  and  they  who  perform  their  known  duty, 
than  such  as  barely  knoxo  it.  Sacred  knowledge  and  devoted- 
ness  to  God,  are  the  means  by  which  a  man  can  arrive  at  bcf 
atitude."  See  Institutes  of  Menu,  c.  xii.  Inst.  103,  104.  For 
a  heathen,  this  saying  is  very  remarkable. 

15.  I  speak  not  of  you  al^  This  is  a  continuation  of  that 
discourse  which  was  left  off  at  the  tenth  verse.  The  prece- 
ding veraes  may  be  read  in  a  parenthesis. 

/  know  whom  I  have  chosen]  I  am  not  deceived  in  my 
choice :  I  perfectly  foresaw  every  thing  that  has  happened,  or 
can  happen.  I  have  chosen  Judas,  not  as  a  wickea  man,  nor 
that  he  should  become  such,  but  I  plainly  foresaw  that  he 
would  abuse  my  bounty  ;  give  way  to  iniquity ;  deliver  me 
into  the  hands  of  my  enemies,  and  bring  ruin  upon  himself. 

That  the  scripture  may  be  fulfilled]  Or,  thus  the  scripture 
is  fulfilled.  Christ  applies  to  Judas  what  David  had  said  of 
his  rebellious  son  Absalom ;  Psal.  xli.  9.  who  was  one  of  the 
most  express  emblems  of  this  traitor :  see  on  chap.  xii.  38,  39. 

He  that  eateth  bread  with  me]  That  is,  he  who  was  in  ha- 
bits of  the  utmost  intimacy  with  me. 

Hath  lifted  up  his  heel.]  An  allusion  to  a  restive  ill-natured 
horse,  who  sometimes  kicks  even  the  person  who  feeds  and 
takes  care  of  him. 

1 9.  That — ye  may  believe]  These  frequent  predictions  ol 
his  death,  so  circumstantial  in  themselves,  had  the  most  direct 
tendency  to  confirm  the  disciples  not  only  in  the  belief  of  his 
being  the  Messiah ;  but  also  in  that  of  his  omniscience. 

20.  He  that  receiveth  whomsoever  I  send]  See  similar 
words.  Matt.  x.  40,  &c.  Our  Lord  spoke  this  to  comfort  his  dis- 
ciples :  he  showed  them  thai  although  they  should  be  rejected 
by  many,  they  would  be  received  by  several ;  and  that  who- 
ever received  them,  should  reap  the  utmost  benefit  by  it. 

21.  Was  troubled  in  spirit]    See  the  note  on  chap.  xi.  33. 
And  testified]    Spoke  with  great  eamestness. 


Jtldils  leaves  the  disciples.     Christ 


CttAPtEIl  XIII. 


rives  them  a  new  commandment. 


S3  Now  *  there  was  leaning  on  Jesus'  bosom  one  of  his  dis- 
ciples, whom  Jesus  loved. 

25  Simon  Peter  therefore  beckoned  to  him,  that  he  should  ask 
Who  it  should  be,  of  whom  he  spake. 

26  He  tlien  lying  on  Jesus'  breast,  saith  unto  him,  Lord,  who 
is  Itt 

26  Jesus  answered,  He  It  is,  to  whom  I  shall  Hive  a  *>  sop,  when 
I  have  dipped  iU  And  when  he  had  dipped  the  sop,  he  gave  it 
to  Judas  Iscariot,  the  son  of  Simon. 

27  '  And  after  the  sop  Satan  entered  into  him.  Then  said  Je- 
sus unto  him,  That  thou  doest,  do  quickly. 

28  Now  no  man  at  the  table  knew  for  what  Intent  he  spake 
this  unto  him. 

29  For  some  of  them  thought,  because  ^  Judas  had  the  bag, 
that  Jesus  had  said  unto  him,  Buy  those  things  thai  we  have 
need  of  against  the  feast ;  or  that  he  should  give  something  to 
the  poor. 

30  He  then,  having  received  the  sop,  went  immediately  out : 
and  it  was  night 

iil^h.  19.  2G  4t3)  3.  &21.  7,  20,  at— b  Or,  morsel.— <;  Unite  2S.  3.  Chup  C  TO.— 
dCh.i.  12  (V-t  Clinn  12.  23.-f  Ch.  14.13.  I  Pel.  ■).  n.-gChlM,  4,  S,  S.-h  Ch. 
la23.-iCh.  7.  34.  &a.  2l.-kLev.l9.l8.     Chlfvia,  17.     Eph    5.  2.     1  Tliras.  4.  0. 

Shall  l>etray  me.]  TlapaSoxret  jie,  will  deliver  me  up.  Judas 
had  already  betrayed  our  blessed  Lord,  and  he  was  now  on 
tlie  point  of  delivering  him  up  Into  the  hands  of  the  chief 
priests.  By  all  th(\<!e  warnings,  did  notour  Lord  intend  tliat 
Judas  should  be  benefited  f  That  he  should  repent  of  his 
iniquity,  and  turn  and  find  mercy  1 

22.  Looked  one  on  another,  aoubting  of  whom  he  .inake.] 
See  the  notes  on  Matt.  xxvi.  20 — 2.5.  Every  one  but  Judas, 
conscious  of  his  own  innocence,  looked  about  upon  all  the 
rest,  wondering  who  in  that  company  could  be  such  a  traitor ! 
Even  Judas  l.imstlf  is  not  su6pect,?d.  Is  not  this  a  proof  that 
his  general  conduct  had  been  such  as  to  subject  him  to  no 
suspicion  1 

23.  Now  there  teas  leaning  on  Jesus'  bosom]  The  Jews  of 
those  days,  at  their  suppers,  reclined,  supported  by  their  left 
arm,  on  couches  placwl  round  the  table,  as  the  Greeks  and 
Romans  did.  On  each  couch  there  were  two  or  three  persons; 
and  the  head  of  one  of  them  came  near  to  the  bosom  of  him 
who  reclined  aboi'e  him  on  the  same  couch.  The  person  here 
mentioned  was  John,  the  writer  of  this  history,  who  being 
more  tenderly  loved  by  Christ  than  the  rest,  liad  always  that 
place  at  table  which  was  nearest  his  Lord. 

25.  He  then  lying  on  Jesus'  breast]  Emitceajv,  laying  his 
head  against  the  breast  of  Christ,  in  a  loving,  respectful  man- 
ner. As  the  expressions  in  the  text  are  different  here  from 
those  in  the  preceding  verse,  it  shows  that  John  altered  his 
position  at  table,  in  order  to  ask  the  question  which  Peter 
suggested  :  which  he  probably  did  by  lehisperirig  to  our 
Lord ;  for,  from  ver.  28.  we  may  learn,  that  the  other  disci- 
ples had  not  heard  what  John  said  ;  and  it  is  likely  that  the 
following  words — It  is  he  to  whom  I  shall  give  the  momel  tchen 
I  have  dipped  it ;  were  whispered  back  by  Christ  to  John. 

26  And  when  he  had  dipped  the  sop]  Dr.  Lightfoot  ob- 
serves that  it  was  no  unusual  thing  to  dip  a  sop  and  give  it  to 
any  person ;  and  it  is  probable  that  the  rest  of  the  disciples 
considered  it  as  given  to  Judas  that  he  might  hurry  to  do 
some  work  on  which  he  wished  ty  employ  him ;  and  not  wait 
to  finish  his  supper  in  a  regular  manner.  They  did  not  hear 
the  question  that  John  asked,  nor  our  Lord's  answer ;  but  they 
no  doubt  heard  the  words,  Tliat  thou  doest,  do  quickly — and 
miglit  understand  them  as  above. 

27.  Satan  entered  info  him]  He  had  entered  into  him  be- 
fore, and  now  he  enters  again,  to  strengthen  him  in  his  pur- 
pose of  delivering  up  his  Master.  But  the  morsel  was  not  the 
cause  of  this  entering  in  ;  the  giving  of  it  only  marks  the  time 
in  which  the  devil  confirmed  Judas  in  his  traitorous  purpose. 
Some  have  thought  that  this  morsel  was  the  sacrament  of  the 
Lord's  supper:  but  this  is  an  utter  mistake. 

7'Aa/  thou  doest,  do  quickly]  As  if  he  had  said,  "  Thou  art 
past  all  counsel ;  thou  hast  filled  up  the  measure  of  thy  ini- 
quity, and  hast  wholly  abandoned  thyself  to  Satan:  I  will  not 
force  thee  to  tuni  from  thv  purpose,  and  without  tills  thou  wilt 
not.  Thy  designs  are  all  Known  to  me :  what  thou  art  de- 
termined to  do,  and  I  to  permit,  do  directly  :  delay  not,  I  am 
ready." 

29.  Buy  thoee  things  that  we  have  need  of  against  the  feast] 
Calmet's  observation  here  has  weight  in  it.  "  The  disciples, 
who  IhouglU  our  Lord  had  said  this  to  Judas,  knew  well  that 
on  the  day  of  the  pass-over  there  was  neither  buying  nor  sell- 
ing ia  Jerusalem.  This,  therefore,  did  not  happen  on  the 
paachal  evening  ;  for  the  feast,  according  to  the  common  opi- 
nion, must  have  begun  the  preceding  evening,  and  Jesus  have 
eaten  the  pass-over  with  his  disciples  the  night  before  his 
death :— but  it  appears  to  me  by  the  whole  text  of  St.  John, 
that  the  pass-over  did  not  begin  till  the  time  in  which  our  l^ird 
expired  upon  the  cross.  It  was  then  that  they  were  sncrificing 
the  paschal  lambs  in  the  temple.  It  is  therefore  probable  that 
the,apo8tle8  believed  that  Judas  went  to  purchase  a  lamb,  and 
the  other  necessary  things  for  the  evening,  and  for  the  day  of 
the  pass-over."  On  this  subject,  the  reader  is  requested  to 
consult  the  observations  at  the  end  of  Matt  xxvi.  where  the 
subject  is  considered  at  large. 

Give  something  to  the  poor]  It  is  well  known  that  our  Lord 
■nd  his  disciples  lived  on  public  charity:  and  yet  they  gave 
alms  out  of  what  they  had  thus  received.  From  this  we  learn, 
Vol.  V.  a  q 


31  H  Therefore,  when  he  was  gone  out,  Jesus  said,  •  Now  is 
the  Ron  of  man  glorified,  and  'God  is  glorified  In  him. 

32  "  If  God  be  glorified  in  him,  God  shall  also  glorify  him  in  ' 
himself,  and  *>  shall  stralglilway  glorify  him. 

33  Little  children,  yet  a  little  while  I  am  with  you.  Ye  shall 
seek  me :  '  and  as  I  said  unto  the  Jews,  Whither  I  go,  Jre  can- 
not come  ;  so  now  I  say  to  you. 

34  k  A  new  commandment  I  give  unto  you.  That  ye  love  one 
another ;  as  I  have  loved  you,  that  ye  also  love  one  another. 

35  1  By  this  shall  all  men  know  that  ye  are  my  disciples,  if  ye 
have  love  one  to  another. 

36  H  Simon  Peter  said  unto  him,  Lnrd,  whither  goest  thou 7 
Jesus  answered  him,  Whither  I  go,  thou  canst  not  follow  me 
now  ;  but  ""  thou  shall  follow  me  afterward. 

37  Peter  said  unto  him.  Lord,  why  cannot  I  follow  thee  nowl 
I  will  "  lay  doum  my  life  for  tny  sake. 

38  Jesus  answered  him.  Wilt  thou  lay  down  thy  life  for  my 
sake  ?  Verily,  verily,  I  sav  unto  thee,  the  cock  shall  not  crow, 
till  thou  hast  denied  me  tiirico. 

Ji>,t,m3.  8.  I  P«  I  22.  1  John  2  7.9.  &  3.  II,  23.  &.4  21.— 1  I  John  2.  5.  &4an.— 
m  1  liivp.  21.  IS.  2  1*01.  1.  [i.—n  Mmc.  26.  »,  34,  3S.  Milk  H.  29,  30,31.  Luk» 
a.'   3;),  M 

that  even  those  who  live  on  charity  themselves,  are  expected  to 
divide  a  little  with  those  who  are  in  deeper  distress  and  want 

30.  ffe — went  immediately  out :  and  it  was  night.]  He  set 
off  to  Jerusalem  from  Bethany,  which  Was  but  about  two  miles 
distant ;  and  under  tlie  conduct  of  the  prince  of  darkness,  and 
in  the  time  of  darkness,  he  did  this  icork  of  darkness. 

31.  Now  is  the  Son  of  mail  glorified]  l^vv  ciu^aaftri,  hath 
been  glorified.  Now  It  fully  appears  that  I  am  the  person  ap- 
pointed to  redeem  a  lost  world  by  my  blood.  I  have  already 
been  glorified  by  this  appointment,  and  am  about  to  be  further 
glorified  by  my  death,  resurrection,  and  ascension. 

32.  And  shall  straightway  glorify  him]  Or,  glorify  him, 
cvBvs,  immediately :  as  he  did,  not  only  in  tiie  miracles  wrought 
at  his  death,  but  also  in  that  remarkable  ca«e  mentioned  chap, 
xviii.  6.  when  the  whole  crowd  that  came  to  seize  him,  were 
driven  back  with  a  word  of  his  mouth  ;  and  fell  to  the  ground. 

33.  Little  children]  Or,  rather,  beloved  children.  TcKi'ta, 
a  word  frequently  used  by  this  apostle  in  his  epistles.  It  is  an 
expression  which  implies'  great  tenderness  ana  all'ection ;  and 
such  as  a  fond  mother  uses  to  her  most  beloved  babes.  Now 
that  Judas  was  gone  out,  he  could  use  this  epithet  without  any 
restriction  of  meaning. 

Yet  a  title  while]  The  end  of  my  life  is  at  hand  ;  Judas  is 
gone  to  consummate  his  treason :  1  have  but  a  few  hours  to 
be  with  you  :  and  you  shall  be  by  and  by  scattered. 

Ye  shall  seek  me]  For  a  few  days  ye  shall  feel  great  dis- 
tress because  of  my  absence. 

Wliither  I  go,  ye  cannot  come]  Your  time  is  not  up.  The 
Jews  shall  die  in  their  sins,  martyrs  to  their  infidelity ;  but 
ye  shall  die  in  the  truth,  martyrs  for  yoiu-  Lord. 

34.  A  new  commandment  I  give  unto  you]  In  what  sense 
are  we  to  understand  that  this  was  a  new  commandment  1 
Thou  Shalt  love  thy  neighbour  as  thyself,  was  a  positive  pre- 
cept of  the  law:  Lev.  xix.  18.  and  It  is  the  very  same  that 
Christ  repeats  here;  how  then  was  it  nete?  Our  Lord  an- 
swei-s  this  question,  Even  \s  I  have  loved  you.  Now  Christ 
more  than  fulfilled  the  Mosaic  precept:  he  not  only  loved  his 
neighbour,  as  himself,  but  he  loved  him  more  than  himself, 
for  he  laid  down  his  life  for  men.  In  this,  he  calls  upon  the 
disciples  to  imitate  him  ;  to  be  ready  on  all  occasions  to  lay 
down  their  lives  for  each  other.  This  was,  strictly,  a  neto 
commandment:  no  system  of  morality  ever  prescribed  any 
thing  so  pure  and  disinterested  as  this.  Our  blessed  Lord  has 
outdone  all  the  moral  systems  in  the  univeree  in  two  woriLi : 
I.  Love  your  enemies :  2.  Lay  down  your  lives  for  each  other. 

35.  By  this  shall  all  men  know,  &c.J  From  this  time  for- 
ward, this  mutual  and  disinterested  love  shall  become  the  es- 
sential and  distinctive  mark  of  all  my  disciples.  When  they 
love  one  another,  with  pure  hearts,  feiTently — even  unto 
death  ;  then  shall  it  fully  appear  that  Ihey  are  disciples  of  that 
person  who  laid  down  his  lile  for  his  sheep ;  and  who  became, 
by  dying,  a  ransom  for  all. 

The  disciples  of  different  teachers  were  known  by  their 
habits,  or  some  particular  creed  or  rite,  or  point  of  austerity, 
which  they  had  adopted  ;  but  the  disciples  of  Christ  were 
known  by  this  love  which  they  bore  to  each  other.  The  pri- 
mitive Christians  were  particularly  known  by  this  among  the 
Gentiles :  Tertullian,  in  his  Apoloey,  gives  us  their  very 
words  :  Vide,  inqitiunt,  ut  se  diligurit ;  et  pro  allerutro,  mo- 
ri parati sunt — "See,  said  they,  how  tl>ey  love  one  another  ; 
and  are  ready  to  lay  down  their  lives  for  each  other." 

36.  Thou  canst  not  follow  me  now]  Thou  hast  not  faith 
strong  enough  to  die  f()r  me  ;  nor  is  thy  work  yet  done ;  but 
hereafter  thou  shall  suflTsr  for  my  sake,  and  die  in  defence  of 
my  truth;  see  chap.  xxi.  18. 

37.  VVhu  cannot  {follow  thee  now  ?]  Peter  probably  thought 
that  our  Ix>rd  intended  to  go  some  long  journey,  which  would 
necessarily  subject  him  to  many  inconveniences  and  fatigues, 
and  he  felt  quite  disposed  to  follow  him  in  this  supposed 
journey  at  all  hazards.  He  saw  no  reason,  because  he  did  not 
see  our  Lord's  meaning,  why  he  could  not  follow  him  now. 

I  icill  lay  down  my  life  for  thy  sake]  Poor  Peter,  thou  wast 

sincere,  but  thou  didsl  not  know  thy  own  strength.    Thou 

wert  at  tliis  time  willing  to  die,  but  when  the  time  came  thou 

wert  not  able.    Christ  must  first  die  for  Peter,  before  Peter 

305 


.  /( I'lul.  i' 


oniforis  his  disciples 


ST.  JOHN. 


with  the  promise  of  glm-y. 


c  in  dio!  for  him.  Let  no  man  think  he  can  do  any  thmg  good, 
withoiitthe  immediate  assistance  of  God.  Peter's  denial  should 
h^.  an  eternal  warning  to  all  self-confident  persons :  though 
there  be  sincerity  and  good-will  at  the  bottom ;  yet  in  the  trial 
these  cannot  perform  that  office  which  belongs  to  the  power  of 
God.  We  should  will,  and  then  look  to  God  for  power  to  e.xe- 
cuto  :  without  him  we  can  do  nothing. 

33.  The  cock  shall  not  crow,  &c.]  See  on  Matt.  xxvi.  34. 
l>r.  Lightfoot  has  very  properly  remarked,  that  we  must  not 
understand  these  words  as  if  the  cock  sliould  not  crow  at  all 
before  Peter  had  thrice  denied  his  Master;  but  we  must  un- 
derstand them  thus;  "the  cock  shall  not  have  finished  his 
crowing  before  thou  wilt  thrice  deny  me.  When  the  time  was 
near,  tlie  very  night  in  which  this  was  to  happen,  Christ  said. 
This  very  night  the  cock  shall  not  crow  his  second  time,  &o. 
Rut  here,  two  days  before  that  time,  he  says,  the  cock  shall 
not  crow  ;  tliat  is,  shall  have  not  done  his  crowing.  The  .Jews, 
and  some  other  nations,  divided  the  cock-crowing  into  the 
first,  the  secondj  and  the  third  times." 

1.  On  Peter's  denial  of  our  Lord  much  has  been  written: 
by  one  class  he  has  been  incautiously  e.\-cused,  and  by  another 
rashly  censured.  Peter  was  self-confident,  but  he  was  certain  - 
ly  sincere,  and  had  he  trusted  more  in  God,  and  less  in  him- 
self, he  would  not  have  miscarried,  lie  did  not  look  to  his 
Maker  for  strength,  and  therefore  he  fell.  lie  was  surprised, 
and  found  unarmed.  It  is  a  well-known  fact,  that  circum- 
stances have  occurred,  in  which  persons  of  the  most  bold,  in- 
trepid, and  adventurous  minds,  have  proved  mere  cowards, 
and  acted  to  their  own  disgrace  and  ruin.  Facts  of  this  kind 
occur  in  the  naval  and  military  history  of  this  and  every  other 
country.  No  man  is  master  of  himself  at  all  times  ;  there- 
fore prudence  and  caution  should  ever  be  united  to  courage. 
Peter  liad  courage,  but  he  had  not  caution :  he  felt  a  powerful 
and  determined  will,  but  the  trialjivas  above  his  ojcn  strength, 
and  he  did  not  look  to  God  for  power  from  on  high.  He  was 
warned  by  this  miscarriage,  but  he  dearly  bought  his  e.xperi- 
rience.    Let  him  that  readeth  understand. 

2.  A  fact  which  occurs  in  the  English  Martyrology  will  serve 
to  illustrate  the  history  of  Peter's  denial  and  fall.  In  the  reign 
of  Queen  Mary,  when  the  Paptists  of  this  kingdom  burned  all 


the  Protestants  they  could  convict  of  denying  the  doctrine  of 
transubstantiation  ;  a  poor  man  who  had  received  the  truth  in 
theory,  but  liad  not  as  yet  felt  its  power,  was  convicted  and 
sentenced  by  their  bloody  tribimal  to  be  burned  alive.  While 
they  were  drawing  him  to  the  place  of  execution,  he  was  very 
pensive  and  melancholy,  and  when  he  came  within  sight  of 
the  stalic,  &c.  he  was  overpowered  with  fear  and  terror ;  and 
e.xclaimed,  "  O,  I  can't  burn  !  I  can't  burn  !"  Some  of  the  at- 
tending priests,  supposing  that  he  wished  to  recant,  spoke  to 
hiin  to  tliat  effect.  The  poor  man  still  believed  the  truth  ;  felt 
no  disposition  to  deny  it ;  but  did  not  feel  such  an  evidence 
of  his  Jlaker's  approbation  in  his  own  soul,  as  could  enable 
him  to  burn  for  it!  He  continued  in  great  agony,  feeling  all 
tite  bitterness  of  death,  and  calling  on  God  to  reveal  himself 
through  the  r^oii  of  his  love.  While  thus  engaged,  God  broke 
in  upon  his  soul,  and  he  was  filled  with  peace  and  joy  in  be- 
lieviiiff.  He  then  clapped  his  hands,  and  exclaimed  with  a 
powcrl'vjl  voice,  I  can  burn  !  I  can  burn  !  He  was  bound  to 
the  stake,  and  burned  gloriously,  triumphing  in  God  through 
wlioni  he  had  received  the  atonement.  This  was  a  case  in 
point.  The  man'was  convinced  of  the  truth,  and  was  willitiq 
to  hnrn  for  the  truth :  but  had  not  as  yet  power  because  he 
liad  not  yet  received  an  evidence  of  his  acceptance  with  God. 
He  pleaded  for  this  with  strong  ci-ying  and  tears,  and  God  an- 
swered him  to  the  joy  of  his  soul ;  and  then  he  was  as  able  as 
he  was  trilUng  to  go  to  prison  and  to  death.  Without  tlie 
power  and  consolation  of  the  Spirit  of  God,  who  could  be  a 
martyr,  even  for  divine  ti-uthl  We  see  now  plainly,  how  tlie 
case  lies;  no  man  is  expected  to  do  a  supernatural  work  by 
his  own  strength :  if  left  to  that,  in  a  case  of  this  kind,  lus 
failure  must  be  inevitable.  But  in  all  spiritual  matters,  as- 
sistance is  to  be  sought  from  God :  he  that  seeks  shall  find, 
and  he  that  finds  divine  strength  shall  be  equal  to  the  task  he 
is  called  to  fulfil.  Peter  was  incautious  and  off  his  guard  : 
the  trial  came — he  looked  not  for  power  from  on  high,  and 
he  fell  :--not  merely  because  he  was  weak  ;--not  because  God 
withheld  the  necessary  assistance,  but  because  he  did  not  de- 
pend on  and  seek  it.  In  no  part  of  this  business,  can  Peter  he 
excused — he  is  every  where  blameable  ;  and  yet,  through  tlie 
whole,  an  object  of  pity. 


CHAPTER  XIV. 

Christ  comforts  his  disciples  on  the  event  of  his  removal  from  them,  by  the  coyisideration  of  his  going  to  prepare  a  place  for 
them  in  heaven,  1—4.  Tliomas  questions  /dm  concerning  the  leay  to  the  Father,  and  is  answered,  5 — 7.  Philip  prcrposes 
a  difficulty,  and  Christ  shows  that  he  and  the  Father  are  one  ;  that  he  is  Mediator  between  God  and  man  ;  and  that  what- 
soever is  asked  in  his  name,  shall  be  obtained,  8 — 14.  He  prr^nises  them  the  Holy  Spirit  as  the  comforter  and  spirit  of 
truth,  15 — 18.  Shows  them  that  he  is  shortly  to  leave  them,  and  that  those  who  love  him,  should  be  loved  of  the  Father, 
19^21.  Jjtde  asks  a  question,  how  Christ  is  to  manifest  himself  to  tlie  disciples,  and  not  to  the  Jews  7  22.  Christ  an- 
sw-ers,  and  shows  that  the  manifestation  is  to  be  made  to  those  who  love  God,  and  to  them  the  Holy  Spirit  is  to  be  an  infal- 
lible teacher,  23—26.  He  bequeaths  his  peace  to  them,  and  fortifies  them  against  discouragements,  27 — ^29.  Foretels  his 
approaching  death,  ZO,  ^i.    [A.  M.  4033.     A.  D.  29.     An.  Olymp.  CCII.  1.] 

LET  °-  not  your  heart  be  troubled :  ye  believe  in  God,  be- 
lieve also  in  me. 

2  In  my  Father's  house  are  many  mansions  :  if  it  were  not 
BO,  I  would  have  told  you.  ^  I  go  to  prepare  a  place  for  you. 

3  And  if  I  go  and  prepare  a  place  for  you,  '^  1  will  come  again 
and  receive  you  unto  myself;  that  ^  where  I  am,  there  yo  may 
be  also. 

4  And  whither  I  go  ye  know,  and  the  way  ye  know. 

:  Verse  13,  -33.    Acts  1.  11.— il  Ch- 
12.26.  &  17.24. 


NOTES — Verse  1.  Let  not  your  heart  be  troubled]  After  ha- 
ving answered  St.  Peter's  question,  he  addresses  himself  again 
to  his  disciples,  and  tells  them  not  to  be  afflicted  at  his  leaving 
them  ;  nor  to  lose  courage  because  of  what  lie  said  concern- 
ing Peter's  denying  him  : — that  if  they  reposed  their  confi- 
dence in  God,  he  would  protect  them  ;  and  that  howsoever 
they  might  see  him  treated,  they  should  believe  in  him  more 
firmly,  as  his  sutTerlngs,  death,  and  resurrection,  should  be  to 
them  the  most  positive  proof  of  his  being  the  Messiah,  the 
Saviour  of  the  world. 

Ye  believe  in  God,  believe  also  in  me.]  It  is  best  to  read 
both  the  verbs  in  tiie  imperative  mood  : — Place  your  confi- 
dence in  God,  and  in  me  as  the  Mediator  between  Cod  and 
man,  ver.  12 — 14.  and  expect  tlie  utmost  support  from  God ; 
but  expect  it  all  through  me.  The  disciples  began  to  lose  all 
hope  of  a  secular  kingdom,  and  were  discouraged  in  conse- 
quence :  Christ  promises  them  a  spiritual  and  heavenly  inhe- 
ritance, and  thus  liftn  up  their  drooping  hearts. 

2.  In  my  Father^s  house,  &c.]    The  kingdom  of  glory. 
Many  mansions]    Though  I  have  said  before,  that  whither 

I  am  going,  ye  cannot  come  now,  yet  do  not  think  that  we  shall 
be  for  ever  separated.  I  am  going  to  that  state  of  glory  where 
there  is  not  only  a  place  of  supreme  eminence  for  myself,  but 
also  places  for  all  my  disciples  ; — various  degrees  of  glory, 
suited  to  the  -Jcarious  capacities  and  attainments  of  my 
followers. 

Our  Lord  alludes  here  to  the  temple,  which  was  called  the 
house  of  God,  in  the  precincts  of  which  there _were  a  great 
number  of  chambers,  1  Kings  vi.  5.  Ezra  viii.  29.  Jer.  xxxv.  2,  4. 
xxxvi.  10. 

If— not — 1  leould  have  told  you]  If  your  places  were  not 
prepared  in  the  kingdom  of  God,  I  would  not  have  permitted 
you  to  indulge  a  vain  hope  concerning  future  blessedness. 

3.  And  if  I  go]  And  when  1  siiall  hare  gone  and  prepared 
a  place  for  you — opened  the  kingdom  of  an  eternal  glory  for 

30G 


5  n  Thomas  saith  unto  him.  Lord,  we  know  not  whitlier  tliou 
goest ;  and  how  can  we  know  the  way  1 

6  Jesus  saith  unto  him,  I  am  ^  the  way,  and  f  the  truth,  and 
8  the  life  :  ^  no  man  cometh  unto  the  Father,  but  by  me. 

7  ■  If  ye  had  known  me,  ye  should  have  known  "my  Father 
also  :  and  from  hencefortVi  ye  know  him,  and  have  seen  him. 

8  n  Philip  saith  unto  him.  Lord,  show  us  the  Father,  and  it 
sufficeth  us. 


!  Hebrc 


.  S.-f  Chap.  1.  17.  SiS. 


;  Chap.  1.  4.  &  11.  25.— h  Chap.  10.  Q.— 


your  reception,  and  for  the  reception  of  all  that  shall  die  in  the 
faith,  /  will  come  again,  after  my  resurrection,  and  give  you 
the  fullest  assurances  of  this  state  of  blessedness :  and  confirm 
you  in  the  faith,  by  my  grace  and  the  effusion  of  my  Spirit. 
Dr.  Lightfoot  thinks,  and  with  great  probability  too,  tluit  thero 
is  an  allusion  here  to  Num.  x.  33.  And  the  ark  of  the  Lord 
icent  before  them,  to  search  out  a  resting  place  for  them. 

4.  And  whitlier  I  go  ye  knouy]  I  have  told  you  this  so  often, 
and  so  plainly,  that  ye  must  certainly  have  comprehended  what 
1  have  said. 

5.  Lord,  we  know  not]  Thomas,  perliaps,  thought  that  our 
Lord  only  spoke  of  his  going  some  distance  from  the  place 
where  he  then  was. 

6.  lam  the  way]  That  leads  to  the  Father;  the  tritth  that 
teaches  the  knowledge  of  God,  and  directs  fn  the  way : — the 
LIFE  that  animates  all  those  who  seek  and  serve  him;  and 
wliich  is  to  be" enjoyed  eternally  at  the  end  of  the  way. 

Christ  is  the  way.  1.  By  his  doctrine,  chap.  vi.  68.  2.  By 
his  example,  1  Pet  ii.  21.  3.  By  his  sacrifice,  Heb.  \x.  8,  9. 
4.  By  his  Spirit,  chap.  xvi.  13. 

He  is  the  truth,  1.  In  opposition  to  a\\  false  religions.  ,2..Tp 
the  lilosaic  law,  which  was  only  tlie  shadow,  not  the  triithior 
substance  of  the  good  things  which  were  to  come.  And, '3. 
In  respect  to  all  the  promises  of  God,  2  Cor.  i.  20. 

He  is  the  life,  both  in  grace  and  glory ;  thelife  that  not  only 
saves  from  death,  but  destroys  it. 

No  man  cometh  unto  the  Father]  By  any  other  doctrine,  by 
any  otlicr  merit,  or  by  any  other  intercession,  than  mine. 

7.  If  ye  had  known  me,  ye  should  have  knoton  my  Father] 
Becau.se  I  and  the  Father  are  oke,  chap.  x.  30.  Or,  if  ye  had 
properly  e.xamined  the  intention  and  design  of  the  law,  ye 
would  have  been  convinced  that  it  referred  to  me  ;  and  that 
what  I  have  done  and  instituted,  were  according  to  the  design 
and  intention  of  the  Father,  as  expressed  in  that  Law. 

S.  S/iow  us  the  Father]  ,\s  if  he  had  said,  We  have  seen  and 


Promt jcs  lo  Ihoae 


CliAPTEil  XIV. 


teho  helicti 


9  Jcsiis  saith  unto  him,  Have  I  been  so  long  time  with  you, 
(iiicl  v't  liHSt  thou  not  known  me,  Philip  ?  k  he  f hnl  liatli  seen 
me  liath  scon  tho  Father^  and  how  saycst  thou  then,  Show  us 
tlip  Fatlier? 

KJ  B<>liev(.st  thou  not  that '  I  am  in  the  Father,  and  the  Father 
iu  inel  t)i«  words  that  I  speak  unto  you  ">  I  speak  not  of  my- 
si^lf  :  but  the  Father  that  dwellcth  in  me,  he  Qoeth  the  works. 

1 1  Bclifve  mo  that  I  am  in  the  Father,  and  the  Father  in  me : 
"or  else  l)elievc  rue  for  the  very  works'  sake. 

12  II  '  Verily,  verily,  I  say  unto  yo\i,  fie  that  believrlh  on  mo, 
the  works  that  I  do  shall  he  do  also ;  and  greater  works  than 
tlirse  shrill  he  do  ;  because  I  go  unto  my  Father. 

13  P  .\iul  whatsoeverye  shall  ask  in  my  rmme,  that  will  I  do, 
III  It  the  Father  may  be  glorified  in  the  S'on. 

II  If  ye  shall  ask'any  thing  in  my  name,  I  will  do  it. 
l."i  ii  **  If  yc  love  me,  keep  my  commandmenta. 

UMi^p  11.  45.  (;ol.  I.  ir..  Heb.  1.3.— 1  Verse  so.  Chap.  in.  38  Jt  17.  SI,  33.— 
m  rfc^j,.  S.  Ifl.  fe7.  Hi.  &S.  as,  &  1:2.  «.— n  Chap.  S.  nf..  to  in.  38.-0  Matl.  31.  ^1. 
M-.uk  IC.ir.  Liikr  10.  17.— pMoll.  7.7.&31.a>.  MarkU.:M.  Luke  11  9.  Chap, 
if.  7,  1G.&  W.  a3,S4.     Jnmcsl.5.     IJohn  3.  ffi,  &  5.  14. 


ndorcil  Ihef,  and  our  happiness  will  he  romplcte  if  thou  show 
<is  the  Father.  The  demand  of  Pliilin  was  similar  to  that  made 
by  Moses,  Exod.  xxxiii.  18.  He  wished  to  see.  the  glory  of  God. 
Ill  Pi'ter,  James,  or  John,  this  would  have  been  inexcusable ; 
but  Philip  had  not  seen  the  tranxfigiiration  on  tlie  mount. 
The  Jewish  history  is  full  of  the  ihanifeslationa  which  God 
mad"  of  himself  ;  and  especially  when  he  gave  the  I.aw.  As 
<"'!u'ist  was  introduciiia;  a  new  law,  Philip  wished  to  liave  an 
sddilionfil  mv.niff.Klation  of  (Jod. 

0.  }Te  Hint  halh  ser.n  me.  halhsef.n  the  Father  f]  Could  any 
riva/«)T  say  these  words'!  Do  they  not  evidently  imply  that 
Christ  declared  himself  to  his  disciples  to  be  the  everlastimr 
God  t 

10.  1  am.  in  the  Father  and  the  Father  in  me  ?]  We  are  essen- 
tially o»c  ;  and  those  who  have  seen  ;ne,  have  seen  hitii  who 
sent  me. 

ife  (locth  the  reorlcs.]  We  are  not  only  one  in  nature,  but  one 
o'so  in  operation.  The  works  which  I  have  done  bear  witness 
of  tlie  ititinite  perfection  of  my  nature.  Such  miracles  as  I 
h.Tvn  wrought,  could  only  be  performed  by  unlimited  power. 

12.  Ami  /greater  works  than  these]  The  miracles  which  I 
have  wrou;;ht  could  not  have  been  wrought  but  by  the  omni- 
poi.'iice  of  God  ;  but  tliat  omnipotence  can  work  greater.  And 
those  who  believe  on  my  name  shall,  through  my  almighty 
p.iwer.  be  enablmi  to  work  greater  miracles  than  those  whicli 
1  have  ordinarily  wrought.  An  impostor  might  seduce  the 
))!■  ip!e  by  false  mirarle.s,  but  he  could  not  make  his  power  and 
eu'ining  pass  to  all  those  wiio  were  seduced  by  him  ;  but  / 
v.ill  givo  yon  this  proof  of  the  divinity  of  my  mission  and  the 
t.Mlh  of  my  doctrine. 

Perhap.s  the  grea.ter  trorks  refer  to  the  immense  multitudes 
t''.il  were  brouglit  to  God  by  the  ministry  of  the  apostles.  By 
•  t'^>  .-poptlcs  was  the  doctrine  of  Christ  spread  far  and  wide  ; 
while  Christ  confined  his  ministiy  chiefly  to  the  precincts  of 
Juilea.  It  is  certainly  the  greatest  miracle  of  divine  grace  to 
convert  tlie  obstinate  wicked  heart  of  man,  from  sin  to  holiness. 
This  was  done  in  numberless  cases  by  the  disciples,  who  were 
eodued  with  power  from  on  high,  while  proclaiming  remission 
ol  sins,  through  faith  in  his  blood. 

t<ome  ai-count  for  the  greater  ^vDrk^  thus  :  1.  The  veiy  sha- 
il,ir  of  P.'ter  healed  the  diseased,  Acts  v.  15.  2.  Diseases  were 
rur'il  and  demons  cast  out,  by  applying  to  the  persons  hand- 
f.Fr,hie/.i  and  aprons  that  had  before  touched  the  body  of  Paul, 
Acts  XIX.  12.  3.  Hy  the  teord  of  Peter,  Ananias  and  Sapphira 
were  struck  dead.  Acts  v.  5,  9,  10.  4.  Elymas  the  sorcerer  was 
utrurh  lilind  by  the  leord  of  Paul,  Acts  xiii.  U.  .=j.  Christ  only 
pre.iched  mJuden,  and  in  the/an^«(j^eonly  of  thatcountry  : 
but  the  apostles  preached  through  the  most  of  the  then  known 
iror'd,  and  in  all  the  languagpt  of  all  countries.  But  let  it  be 
rcina  ked  that  all  this  was  done  by  the  power  of  Christ :  and 
1  tliink  it  still  more  natural  to  attribute  the  greater  teorks  to 
th"  greater  number  of  conversions  made  under  the  apostles' 
ministry.  The  reason  which  our  Lord  gives  for  this  is  wor- 
thy of  deep  attention. 

Because  I  go  unto  my  Father.]  Where  I  shall  be  an  inter- 
ce.ator  for  you,  that 

13.  Wltatsoever  ye  shall  ask  in  my  name]  To  enable  you  to 
perform  these  miracles,  and  to  convert  souls,  may  be  granted 
you.  Besides,  by  going  unto  the  Father,  I  shall  receive  the 
Holy  Spirit,  and  send  down  his  abundant  influences  into  the 
he.Trts  of  those  who  believe. 

IS-  If  ye  love  me,  keep  my  cotnmandments.]  Do  not  be  af- 
flicted at  the  thought  of  my  being  separated  from  you  ;  the 
loost  solid  proof  ye  can  give'of  your  attachment  to,  and  afl!"ec- 
tion  for  me,  is  to  keep  my  commandments.  This  I  shall  re- 
ceive as  a  greater  proof  of  your  aflection  than  your  tears. 

Ifi.  Ivillpraythe  Father]  After  having  made  an  atonement 
forthe  sin  of  the  world,  I  will  become  Mediator  between  God 
anj  man  :  and  through  my  mediation  and  intercession  shall 
all  the  blessings  of  grace  and  glory  be  acquired. 

Another  Comforter]  The  word  wnpaKXnroi  signifies  not  only 
n  cnmfortfr,  but  also  an  advocate,  a  defender  of  a  cause,  a 
cntinselhr,  patron,  mediator.  Christ  is  thus  termed  1  John 
u  -.where  thcconimon  translation  renders  the  word  advocate. 
» Jmst  is  thus  called,  because  he  is  represented  as  trayisacting 
the  concerns  of  our  souls  with  God;  and  for  this  cause,  he 
tells  U.I,  he  goes  unto  the  Fath»r,  vcr.  12.    The  Holy  Spirit  is 


16  And  I  will  pray  the  Father,  and  'he  shall  give  you  another 
Comforter,  that  he  may  abidn  with  you  for  ever ; 

17  Fven  '  the  Spirit  of  truth ;  «  whom  the  world  cannot  re. 
ceive,  because  it  seeth  him  not,  neither  kuoweth  him  :  but  ye 
know  him  ;  for  he  dwellcth  with  you,  "  and  shall  be  in  you.  ' 

18  V  I  will  not  leave  you  "comfortless  :  ^  I  will  come  to  yon. 

19  Yet  a  little  while,  and  the  world  seeth  me  no  more  ;  but 
^  yc  sec  me  :  '  because  I  live,  ye  shall  live  also. 

20  At  that  day  ye  shall  know  that  *  I  am  in  my  Father,  and 
ye  in  me,  and  I  in  you. 

21  i"  He  that  hath  my  commandments,  and  keepotli  them,  ho 
it  is  that  loveth  me  :  and  he  that  lovetli  me  shall  be  loved  of  my 
Father,  and  I  will  love  him,  and  will  manifest  myself  to  him. 

22  "  Judas  saith  unto  him,  not  Iscariot,  Lord,  how  is  it  that 
thou  wilt  manifest  thyself  unto  us,  and  not  unto  the  world  2 

23  Jesus  answered  and  said  unto  him,  d  if  a  man  love  me,  he 


nV> 


IJnhn  5.  3— rCSop.lSar;.  &  IC.  7.     Rom.aiS, 
1  Jolin  4.  0— I  I  Cor.  S>.  14  —u  1  Jol.na.  87.-V  Mall. 
fpr.3,  23.-y  ch.  16.  16.-I  1  Cor.  15.  al.-«  \  er.lO.  Ch. 
'.15.a.   1  Juhn2.r..&5.3 cLukeS.16.— d  Verse  15. 


thus  called,  because  he  transacts  the  cause  of  God  and  Christ 
with  us,  explains  to  us  the  nature  and  importance  of  the  gi-eat 
atonement,  shows  the  necessity  of  it,  cou?isels  us  to  receive  it, 
instructs  us  how  to  lay  hold  on  it,  vindicates  our  claim  to  it, 
and  makes  interces.fio)is  in  us  with  unutterable  groanings.  As 
Christ  acted  with  his  disciples  while  he  sojourned  with  them, 
so  the  Holy  Ghost  acts  with  those  who  believe  iu  his  name. 

Forever]  As  the  death  and  atonement  of  Christ  will  be  ne- 
cessary to  man  till  Hie  conclusion  of  the  world  ;  .so  the  oflico 
of  the  Holy  Spirit  must  bo  continued  among  men  till  the  end 
of  time  :  therefore,  says  Christ,  he  shall  continue  with  yon  for 
ever,  teaching,  comforting,  advising,  defending,  and  interce- 
ding for  you  and  for  all  my  followers  to  the  end  of  time. 

17.  'Die  Spirit  of  truth]  The  Spirit  or  Holy  Gh>«t,  whose  es- 
sential office  is  to  manifest,  vindicate,  and  apply  the  truth. 
The  Gospel  of  Christ  may  be  thus  called,  because  it  expose.i 
falsity,  removes  error,  and  teaclics  the  knowledge  of  the  true 

God  ;  shows  the  way  to  him,  saves  from  vanity  and  illusive 
hopes,  and  establishes  solid  happiness  in  the  souls  of  those 
who  believe. 

77je  world  cannot  receive]  By  the  world,  St.  John  meani 
those  who  aro  influenced  only  by  the  desire  of  the  flesh,  the 
desire  of  the  eye,  and  the  pride  of  life,  1  John  ii.  16.  Now  these 
cannot  receive  the  Spirit  of  the  trutli,  because  they  see  him 
not,  have  no  spiritual  discernment,  attend  to  nothing  but  the 
dictates  of  their  con-upt  passions  and  afTcctions  ;  and  will  ad- 
mit of  no  influence  but  what  can  be  an  object  of  their  senses. 
Hence  all  the  deism  and  irreligion  in  the  world.  God.  in  the 
operation  of  his  hands,  and  in  the  influences  of  bis  Spirit,  is 
found  every  where  except  in  the  perverted  passions  of  men. 
In  these  alone  do  onen  of  corrupt  minds  seek  him  ;  here  ojih, 
he  is  not  to  be  found  :  and  tlierefore  they  become  infidels  niici 
atheists. 

But  ye  know  him]  Yc  have  already  received  a  measure  of 
the  truth,  and  yc  believe  in  this  Spirit.  Probably  our  Lord  re- 
fers to  the  knowledge  which  they  should  afterward  attain  :  in 
this  sense  th"  passage  has  been  understood  by  the  Vvlgate, 
Nonnns,  and  two  copies  of  the  Itala,  which  read,  yc  shall 
know  him. 

For  he  dwelleth  with  ynn]  Or,  as  the  JEthiopic,  Vulg 
Nonnus,  and  six  copies  of  the  Itala  read,  he  shall  dwell  t 
you,  (see  above  ;)  and  this,  it  is  vei-y  evident,  is  the  meaning 
of  the  evangelist,  who  not  nnfrequently  uses  the  present  for 
ihc  future  tense.  It  is  certain  the  Holy  Spirit  was  not  yet 
given  to  the  disciples  so  as  to  dwell  in  them  :  thisSt.  John  him- 
self assures  us,  chap.  vii.  39.  And  it  is  evidently  of  that.  Spirit 
and  its  influences,  which  was  not  given  till  the  day  of  Pente- 
cost, that  our  Lord  here  speaks. 

18.  I  will  not  leave  you  r.otnfortle.^s]  Literally,  orphans.  The 
original  word,  opipavo;,  is  by  some  derived  from  op&vnf,  ob- 
scure, dark,  because,  says  Alinteri,  an  orphan  (one  deprived 
of  father  and  mother)  is  little  esteemed,  neglected,  and  ia 
obliged  to  wander  about  in  obscurity  and  darkness.  Others 
derive  it  from  the  Hebrew ri">n  charaph,  to. strip,  or  nwke  bare, 
despoil,  because  such  a  child  is  destitute  oi  comfort,  direction 
and  support,  and  is  a  prey  to  misery  and  disease,  to  sin  aiul 
to  death. 

The  disciples  of  a  particular  teacher  among  the  Hebrews 
called  him  father,  his  scholars  were  called  his  children,  and, 
on  his  death,  were  considered  as  orphans.  Christ  calls  his 
disciples  children,  beloved  children,  chap.  xiii.  33.  and  now 
that  he  is  about  to  be  removed  from  them  by  death,  he  assures 
thern  that  they  shall  not  be  left/ar/i«r/ess,  or  without  a  teaclier; 
for  in  a  little  time  he  should  come  again,  (rise  from  the  dead,) 
'ind  after  his  ascension,  they  should  be  made  partakers  of  that 
Spirit  which  should  be  their  comforter,  advocate,  teacher,  and 
guide,  for  ever. 

19.  Because  I  live]  As  surely  as  I  shall  rise  from  the  dead, 
.^o  shall  ye.  My  resurrection  shall  be  the  proof  anA  pledge  of 
youi-s.  And  because  I  live  a  life  of  intercession  for  you  atthe 
right  hand  of  God,  yc  shall  live  a  life  of  ^race  and  peace  here, 
and  a  life  of  glory  hereafter. 

20.  7'hat  lorn  i  Ji  my  Fat'ter]  .\fler  my  resurrection,  yc  shall 
be  more  fully  convinced  of  this  important  truth,  that  I  and  the 
Father  are  one;  for  I  will  live  in  you  by  the  energy  of  my 
Spirit,  and  ye  shall  live  in  me  by  faith,  love,  and  obedience 

21.  He  it  is  that  loveth  me]  See  on  vcr.  15. 

307 


ate, 
with 


Christ  promises  to  send  the 


ST.  JOHN. 


Holy  Ghost  to  his  disciples. 


will  keep  my  words  :  and  my  Father  will  love  him,  "and  we 
Will  come  unto  him,  and  make  our  abode  with  him. 

24  He  that  loveth  me  not,  keepeth  not  my  sayings :  and 
'the  word  which  ye  hear  is  not  mine,  but -the  Father's  which 
sent  me. 

25  These  things  have  1  spoken  unto  you,  being  yet  present 
with  you. 

26  But  s  the  Comforter,  tehich  is  the  Holy  Ghost,  whom  the 
Father  will  send  in  my  name,  h  he  shall  teach  you  all  things, 
and  bring  all  things  to  your  remembrance,  whatsoever  I  have 
said  unto  you. 

27  ^  '  Peace  I  leave  with  you,  my  peace  I  gi^e  unto  you  :  not 

e  1  John  2.  24  Rev.  3.20.— f  Versa  10.  Cliap.Sl'J,  3S,  Sc?.  16.  &8.a8.  &  12.  4!),— 
g  Verse  16.  I.uke  24.  49.  Chap.  15.  26.  &  16.  7.— h  Chap.  2.  22.  &  12.  16.  «(.  16.  13. 
1  John  2,  20,  27. 


And  will  manifest  myself  to  him.]  All  my  faitliful  disciples 
shall  see  me  after  my  resurrection  :  and  I  will  manifest  my 
power  and  goodness  to  all  those  who  believe  in  and  obey  me  ; 
even  to  the  end  of  the  world. 

22.  Judas]  The  same  as  Thaddeus  and  Lebbeus,  the  bro- 
Hierof  James,  and  author  of  what  is  called  the  Epistle  of  Jude. 

How  is  it]  Or,  hoic  can  it  be — ri  ycyuvcv,  what  is  to  happen  1 
on  what  account  is  it  7  Judas,  who  was  probably  thinking  that 
the  kingdom  of  Christ  should  extend  over  all  the  earth,  won- 
ders how  this  can  be,  and  yet  Christ  manifest  himself  only  to 
his  disciples  and  not  to  the  world,  ver.  19.  To  this  our  Lord, 
in  a  more  express  manner  than  he  liad  done  before  answers  : 

23.  J/  a  man]  Not  only  my  present  disciples,  but  all  those 
who  shall  believe  on  me  tlu'ough  their  word,  or  that  of  their 
successors ; 

Love  me]  Receive  me  as  his  Saviour,  and  get  the  love  of 
God  shed  abroad  in  his  heart  by  the  Holy  Ghost : 

He  will  keep  my  words]  Observe  all  my  sayings,  and  have 
his  affections  and  conduct  regulated  by  my  Spirit  and  doc- 
trine : 

My  Father  will  love  him]  Call  him  his  child  ;  support,  de- 
fend, and  preserve  him  as  such. 

And  we  will  come  unto  him]  God  the  Father,  through  his 
Son  will  continue  to  pour  out  his  choicest  blessings  upon  his 
bead  and  upon  his  heart : 

And  inake  our  abode  with  him]  Will  make  his  heart  our 
temple,  where  God,  the  Father,  Son,  and  Spirit,  shall  rest,  re- 
ceive homage,  and  dwell  to  eternity.  Thus  will  /  manifest 
myself,  to  the  believing,  loving,  obedient  disciple,  and  not  to 
the  world,  who  will  not  receive  the  Spirit  of  the  truth. 

24.  He  that  loveth  me  not,  &c.]  Hence  we  learn,  that  the 
man  who  is  not  obedient  to  tlie  testimonies  of  Christ  does  not 
love  him  :  and  the  Spirit  of  this  truth  has  said.  He  who  loves 
not  the  Lord  Jesus  Christ,  let  him  be  accursed,  1  Cor.  xvi.  22. 

26.  He  shall  teach  you  all  things]  If  in  the  things  which  I 
have  already  spoken  to  you,  there  appear  to  you  any  obscuri- 
ty ;  the  Holy  Spirit,  the  Advocate,  Counsellor  and  Instructer, 
will  take  away  all  your  doubts,  free  you  from  all  embarrass- 
ment, and  give  you  a  perfect  understanding  in  all  things  :  and 
this  Spirit  ye  shall  shortly  receive. 

And  bring  all  things  to  your  remembrance]  Here  Christ 
promises  them  that  inspiration  of  the  Holy  Spirit,  which 
enabled  them  not  only  to  give  a  true  history  of  his  life  and 
death,  but  also  gave  them  the  most  perfect  recollection  of  all 
the  words  which  he  had  spoken  to  them,  so  that  they  have 
been  able  to  transmit  to  posterity  the  Identical  words  which 
•Tesus  uttered  in  his  sermons  ;  and  in  his  different  discourses 
with  them,  ilie  Jews,  and  others. 

27.  Peace  I  leave  with  you]  The  Jewish  form  of  salutation 
and  benediction.  A  wisli  of  peace  among  them  is  thus  to  be 
understood  :  May  you  prosper  iii  body  and  soul,  and  enjoy 
every  earthly  and  heavenly  good !  For  the  meaning  of  this 
word,  see  Matt.  v.  9. 

My  peace  I  give  unto  yoic]  Such  tranquillity  of  soul,  such 
uninterrupted  happiness  of  mind,  such  everlasting  friendship 
with  God  as  I  enjoy,  may  ye  all  enjoy  !  and  such  blessedness  I 
bequeath  unto  you  ;  it  is  my  last,  my  best,  my  dying  legacy. 

Not  as  the  world  giveth]  Not  as  the  Jews,  in  empty  wish- 
es ;  not  as  the  people  of  the  world,  in  empty  compliments. 
Tfheir  salutations  and  benedictions  are  generally  matters  of 
custom  and  polite  ceremony,  given  without  desire  or  design  ;— 
but  1  'mean  what  I  say  ;  what  I  wish  you,  that  I  will  give  you. 
— To  his  followers  Jesus  ^i'^es  peace,  procwre.s  it,  preserves  it, 
and  establishes  it.  He  is  the  author,  prince,  promoter,  and 
keeper  of  peace. 

Neither  let  it  be  afraid]  M.r]fic  ^ciAciurw,  let  not  your  heart 
sitrink  back  through /ea?"  of  any  approaching  evil.  This  is 
the  proper  meaning  of  the  word.  In  a  few  hours  ye  will  be 
most  powerfully  assaulted  :  but  stand  firm :— the  evil  will 
only  fall  upon  me ;  and  this  evil  will  result  in  your  comfort 
and  salvation,  and  in  the  redemption  of  a  lost  world. 

2J^.  I  go  away]    To  the  FatVier  by  my  death  : 

And  come  again  unto  you.]  By  my  resurrection. 
Ye  would  rejoice]  Because  as  the  Messiah,  I  am  going  to 
receive  a  kingdom,  and  power,  and  glory,  for  ever.  Tliere- 
fore  as  my  friends  ye  should  rejoice  in  my  elevation,  though 
for  a  while  it  may  put  you  to  the  pain  of  being  separated  from 
me ;  besides,  I  am  going  that  I  may  send  you  the  Holy  Spirit, 

308 


as  the  world  giveth,  give  1  unto  you.    k  Let  not  your  heart  be 
troubled,  neither  let  it  be  afraid. 

28  Ye  have  heard  how  '  I  said  unto  you,  1  go  away,  and  come 
again  unto  you.  If  ye  loved  me,  ye  would  rejoice,  because  I 
said,  ""  I  go  unto  the  Father  :  for  "  my  Father  is  greater  than  I. 

29  And  °  now  I  have  told  you  before  it  come  to  pass,  that, 
when  it  is  come  to  pass,  ye  might  believe. 

30  Hereafter  I  will  not  talk  much  with  you :  p  for  the  prince 
of  this  world  cometh,  and  hath  nothing  in  me. 

31  But  that  the  world  may  know  that  1  love  the  Father  ;  and 
1  as  the  Father  gave  me  commandment,  even  so  I  do.  Arise, 
let  us  go  hence. 

i  Phil. 4.7  Col. 3.15.— k  Verse  1.— 1  Verse 3.  18.— m  VeiM  12.  Chap.  16.16.&20. 
17 —n  See  Chap  S  IS.  &  10,30.  Phil.  2.6.-0  Chali.  13.19.&  16.4.— p  Chap.  12.31. « 
16.11.— q  Chap.  10, 18.    Phil, 2.8.    Heb.B.S. 


which  sliall  fill  you  with  the  fulness  of  God :  on  your  own  ac- 
count,  therefore,  ye  should  have  rejoiced  and  not  mourned. 

My  Father  is  greater  than  I.]  In  ver.  24.  Christ  tells  his 
disciples  that  the  Father  had  sent  him:  i.  e.  in  his  quality  of 
Messiah,  lie  was  sent  by  the  Father  to  instruct,  and  to  save 
mankind.  Now,  as  the  sender  is  greater  than  the  se7it, 
chap.  xiii.  16.  so  in  thi.9  sense  is  the  Father  greater  than  the 
So?!, ;  and  in  this  sense  was  the  passage  understood  by  Ori- 
gen,  Jerom,  Novation,  and  Vigilius,  who  read  the  text  thus  ; 
The  Father,  b  ntfixpas,  who  sent  me  is  greater  than  I.  It  cer- 
tainly requires  Very  little  argument,  and  no  sophistry,  to  re- 
concile this  saying  with  the  most  orthodox  notion  of  the  God- 
head of  Christ;  as  he  is  repeatedly  speaking  of  his  divine, 
and  of  his  human  nature.  Of  thejorme?',  he  says,  I  and  ths 
Father  arc  one:  chap.  x.  30.  and  of  the  latter,  he  states  with 
the  same  truth,  Tlie  Father  is  greater  than  I. 

29.  /  have  told  you  before  it  come  to  pass]  Lest  my  death 
should  be  a  stumbling-block  to  you,  I  have  spoken  of  it'before- 
hand,  and  showed  you  the  necessity  of  it,  that  when  it  liap- 
pens  ye  may  believe,  that  as  I  could  predict  it  so  clearly  and 
so  circumstantially,  go  all  the  good,  which  I  have  promised 
shall  be  the  result,  may  be  confidently  expected  by  you  :  and 
that  your  sorrow,  if  not  entirely  removed,  may  at  least  be 
much  mitigated. 

30.  The  prince  of  this  world]  Tuvtov,  of  this,  is  omitted  by 
ABDEGHKLMS.  Mt.  BH.  one  hundred  othere ;  both  the  Sy- 
riac,  ]a.tter  Persic,  all  the  Arabic,  and  several  of  the  primitive 
Fathers.  I  rather  think  the  omission  of  the  pronoun  makes 
the  sense  more  ^enero^;  for  had  he  said  this  world,  the  words 
miglu  have  been  restrained  to  the  Jeicish  state,  or  to  the  Ho- 
man  government.  But  who  is  the  person  called  here  the 
prince  of  this  tcorld  ? 

1.  Mr.  Wakefield  thinks  that  Christ  speaks  here  of  himself, 
as  he  does  in  chap.  xii.  31.  (see  the  note  there)  and  translatrH 
this  verse  and  the  following  thus  :  For  the  ruler  of  this  woilrl 
iscoming  ;  and  I  have  nolMng  now  to  do,  but  toconvince  the 
world  that  I  lore  the  Father,  and  do  as  he  commanded  me. 
On  which  he  observes,  that  our  Lord  speaks  of  what  he  shall 
he,  when  he  comes  again,  and  not  of  what  he  then  was  :  com- 
pare ver.  18.  chap.  xvi.  16.  xvil.  2.  Matt,  xxviii.  18.  Phil.  ii.  9. 
And  how  often  does  he  speak  of  himself  as  the  Son  of  man,  In 
the  third  person  7  See  bis  vindication  of  this  translation  in 
the  3d  vol.  of  his  New  Testament. 

2.  Others  think  that  our  Lord  refers  to  the  Roman  govern- 
ment, the  ruler  of  the  world,  who,  by  its  deputy,  Pilate,  w;is 
going  to  judge  liiin,  but  who  should^nrf  nothing  (ivpnan  oviw , 
^vhicli  is  the  reading  found  in  some  excellent  MSS.  and  Ver- 
sions, and  is  followed  by  almost  all  the  primitive  Fathers)  as  a 
just  cause  of  death  in  him — nothing  in  the  whole  of  his  con 
duct  which  was  in  the  least  reprehensible  :  and  this,  indeed, 
Pilate  witnessed  in  the  most  solemn  manner.  See  chap,  xviii. 
38.  xix.  4,  12.  see  also  Luke  xxiii.  4,  &c.  and  Matt,  xxvii.  24. 

3.  But  the  most  general  opinion  is,  that  Satan  is  meant,  who 
is  called  tlie  prince  of  the  power  of  the  air,  Eph.  ii.  2.  and  who- 
is  supposed  to  be  the  same  tliat  is  called  tlie  god  uf  this  irorld, 
2  Cor.  iv.  4.  and  who,  at  his  last  and  most  desperate  trial,  the 
agony  in  the  garden,  should  be  convinced  that  there  was  no- 
thing of  his  nature  in  Christ,  nothing  that  would  coincide 
witli  his  solicitations,  and  that  he  should  find  himself  com- 
pletely foiled  in  all  his  attacks,  and  plainly  foresee  the  impend- 
ing ruin  of  his  kingdom.  It  is  very  difficult  to  ascertain  the 
real  meaning  here  :  of  the  different  opinions  proposed  above, 
the  reader  must  take  that  which  he  deems  the  most  likely. 

31.  Arise,  let  us  go  hence.]  Calmet  supposes  thafChrisl  ha- 
ving rendered  thanks  to  God,  and  sung  the  usual  hymn,  Matt, 
xxvi.  30.  Mark  xiv.  26.  rose  from  the  table,  left  the  city,  and 
went  towards  the  garden  of  Olives,  or  garden  of  Gethsemane, 
on  the  road  to  which,  a  part  of  the  following  discourse  was 
delivered.  It  v/as  now  about  midnight,  and  the  moon  was  al- 
most full,  it  being  the  14th  day  of  her  age,  about  the  time  in 
which  the  Jewish  pass-over  was  to  be  slain. 

Tlie  reader  should  carefully  note  the  conduct  of  our  Lord. 
He  goes  to  die  as  a  sacrifice,  out  of  love  to  mankind,  oAerft- 
ence  to  the  Divine  will,  and  with  unshaken  courage.  All  our 
actions  should  be  formed  on  this  plan.  They  should  have  the 
love  of  God  and  man  for  their  principle  and  motive;  his 
glory  for  their  end;  and  his  will  for  their  rule.  He  who  lives 
and  acts  thus,  shall  live  for  ever.    Amen. 


T^e  union  of  Christ 


ST.  JOHN. 


with  his  foUowera, 


CHAPTER  XV. 

TTte  union  of  Jesus  Christ  toith  his  followers,  reprenented  by  the.  parable  of  a  Tine  and  its  branches,  1—11.  He  exhort* 
them,  to  mutual  love,  12.  Calls  them  his  friends,  and  promises  to  lay  down  his  life  for  them,  13— LI.  Appoints  them  their 
work,  and  promises  them  success  in  it,  16.  Renews  the  exhortation  to  mutual  love,  17  ;  andfaretcls  the  opposition  they 
would  meet  with  from  the  world,  18—21.  The  sin  of  the  Jews  in  rejecting  Christ,  22—25.  The  Holy  Spirit  is  promised 
as  a  witness  for  Christ,  and  the  Comforter  of  the  disciplas,  26,  27.    [A.  M.  4033.    A.  1X29.    An.  Olyujp.  CCII.  1.] 

I  AM  the  "true  vine,  and  my  Father  is  the  husbandman. 
2  Every  branch  in  me  tliat  bojirelh  not  fruit  he  lakcth 
away:  ^  and  every  branch  that  beareth  fruit,  lie  purgeth  it, 
that  it  may  bring  forth  more  fruit. 

3  *=  Now  ye  are  clean  tlirough  the  word  which  I  have  spoken 
unto  you. 

4  <*  Abide  in  me,  and  I  in  you.  As  the  branch  cannot  bear  fruit 
of  itself,  except  il  abide  in  the  vine;  no  more  can  ye,  except 
ye  abide  in  me. 

5  I  am  tlie  vine,  ye  are  the  branches :  He  that  abideth  in  me, 


and  I  ia  him,  the  same  bringeth  forth  much'  fruit :  for  '  with- 
out me  ye  can  do  nothing. 
6  If  a  man  abide  not  in  me,  *  l\e  is  cast  forth  vs.  a  branch,  and 


is  withered :  and  men  gather  tliem,  and  cast  them  into  the  fire, 
and  they  are  burned. 

7  If  ye  abide  in  me,  and  my  words  abide  in  you,  hye  shall 
ask  wliat  ye  will,  and  it  shall  be  done  unto  you. 

8  '  Herein  is  my  Father  glorified,  that  ye  bear  much  fruit;  kso 
shall  ye  be  my  disciples. 

9  As  the  Father  hath  loved  me,  so  have  I  loved  you ;  con- 
tinue ye  in  my  love. 

10 '  If  ye  keep  my  commandments,  ye  shall  abide  in  my  l«ve ; 
even  as  I  have  kept  my  Father's  commandments,  and  abide 


Eph.  S  9, 
I  J»l.n2.t 


Yf 


18.     Phil. I. II. &4  13. 


NOTES. — Verse  1.  lam  the  true  vine]  Perhajjs  the  vines 
which  they  met  with  on  their  road  from  Betliany  to  Getliese- 
iiiane,  might  have  given  rise  to  this  discourse.  Some  of  the 
disciples  were  probably  making  remarks  on  tlie  different 
kinds  of  them,  and  our  Lonl  took  the  opportunity  of  impro- 
ving  the  conversation,  accoriliug  to  his  usual  manner,  to  the 
inslructioo  of  their  souls.  He  luigUt  here  term  himself  the 
Iriie  vine,  or  vine  of  the  ri^ht  sort,  in  opposition  to  the  wild 
and  barren  vine.  Some  M.SS.  and  several  of  the  Fathers, 
read  the  verse  thus :  /  am  the  true  vine,  ye  are  the  branches, 
andmy  JPather  is  the  husbandman.  Some  think,  that  a-s  this 
discourse  followed  the  celebration  of  the  eucharist,  that  our 
I»rd  took  occasion  from  lUe  fruit  of  the  vine,  used  in  that  or- 
dinance, to  introduce  this  similituile. 

2.  Ectry  branch  in  me]  I  stand  in  the  same  relation  to  my 
followers,  and  they  to  me,  as  the  vine  to  the  branches,  and  the 
branches  to  the  vine. 

He  taketh  away]  As  the  vinedresser  will  remove  every 
uufniitful  branch  from  the  vine;  so  will  my  Father  remove 
every  unfruitful  member  from  my  mystical  body — such  as 
Jud;is,  the  unbelieving  Jews,  the  apostatizing  disciples,  and 
sll  false  and  merely  nominal  Christians,  who  are  attached  to 
the  vine  by  faith  in  tiie  word  and  divine  mission  of  Christ, 
vvliile  they  live  not  in  his  life  and  spirit;  and  bring  forth  no 
fruit  to  t!ie  glory  of  God  ;  and  also  every  branch  which  has 
b<vil  in  him  by  true  faith  ;  sucli  as  have  given  way  to  iniquity, 
and  made  shipwreck  of  their  faith  and  of  their  good  con- 
science ;  all  these  he  tiiketh  away. 

He  pnrgeth  it]  He  pruneth.  The  branch  wliich  bears  not 
fruit,  the  husbandman  aipti  avro  taketh  it  aicay ;  but  the 
branch  that  beareth  fruit  xaiaipct  avro,  he  taketh  away  from 
It,  i.  e.  he  prunes  away  excrescences,  and  removes  every 
thing  that  might  hinder  its  increasing  fruilfulness.  The  verb 
KaS«i/)<i>,  from  Kara,  intens.  and  aiaio,  I  take  away,  signifies 
ordinarily  to  cleanse,  purge,  purify:  but  is  certainly  to  be 
taken  in  the  sense  of  pruning  or  cutting  off,  in  this  text,  as 
the  verb  purgare,  is  used  by  IIoracb,  Epist.  lib.  i.  ep.  vii.  v. 
51.  Caltello  proprios  ^urzuMcm  Icnitcr  ungues.  "Compo- 
sedly PARING  his  own  nails  with  a  penknife."  He  who  brings 
forth  fruit  to  God's  glory,  according  to  his  light  and  power, 
will  have  the  hinderances  taken  away  from  his  heart;  for  his 
very  thoughts  shall  be  cleansed  by  the  inspiration  of  the  Holy 
Chost. 

.3.  Now  ye  are  clean]  Ka^apui  MTt,  ye  are  pruned  As  our 
Lord  has  not  changed  the  metaphor,  it  would  be  wrong  to 
change  the  expression. 

Through  the  word]  Aia  rov  Xoyov,  through  that  word— (hat 
dortrine  of  holiness  which  I  have  incessantly  preached  unto 
you,  and  which  ye  have  received.  Perhaps  our  Lord  more 
immediately  refers  here  to  the  words  which  he  had  spoken 
concerning  Judas,  chap.  xiii.  21 — 30.  in  consequence  of  which, 
Judas  went  out  and  finished  hisbargain  with  thechief  priests: 
he  being  gone  off,  the  body  of  the  apostles  was  purified  ;  and 
thus  he  might  say.  Now  ye  are  clean  through  the  word  which 
I  have  spoken  unto  you. 

4.  Abide  in  me]  Hold  fast  faith  and  a  good  conscience  ;  and 
let  no  trials  turn  you  aside  from  the  truth.  And  /will  abide 
in  you— ye  shall  receive  every  help  and  influence  from  me 
that  your  souls  can  require,  in  order  to  preserve  and  save  thera 
to  eternal  life. 

These  two  things  are  absolutely  necessary  to  our  salvation  : 
I.  That  we  continue  closely  united  to  Christ  by  faith  and 
love;  and  live  in  and  to  him.     2.  That  we  continually  receive 
from  him  the  power  to  do  good  ;  for  as  the  branch,  however 
good  in  itself,  cannot  bear  fi-uit  from  itself,  through  its  own 
ju\pe,  which  it  has  already  derived  from  the  tree,  and  can  be  | 
no  longer  supported  than  it  continues  in  union  with  the  parent  j 
stock  ;  neither  can  ye,  unless  ye  abide  in  me.     As  the  branch  '' 
partakes  of  the  nature  of  the  tree,  is  nourished  by  its  juice,  \ 
and  lives  by  its  life  ;  so  ye  must  be  made  pai-takers  of  my  di- 
vine nature,  be  wise  in  my  wisdom,  powerful  in  my  might, 
and  pure  through  my  holiness. 

5.  Without  me  ye  can  do  nothing]   Xupi;  tjiov  ou  fvvaa^c 


in  his  love. 

11  These  things  have  I  spoken  unto  you,  that  my  joy  might 
remain  in  you,  and  '^that  your  joy  might  be  full. 

f  Or,  sjvrrcd  from  me.  Acts  4.  12,—-  Mnlt.  3.  10  to  7.19.— h  Verso  16.  Ch.  14.13, 
H  Jc  16  2).-i  Matt  5,16  Phil. 1. 11.— kCh. 8.31.*  13.35.— ICh.  14. 15,  21,  83.-10  Ch. 
10.24. t  17.13.     1  John  I  4. 

TTouiv  ovScii — separated  from  me,  ye  can  do  nothing  at  all. 
God  can  do  without  man,  but  man  cannot  do  without  God.  Fol- 
lowing the  metaphor  of  our  Lord,  it  would  be  just  as  possible 
to  do  any  ^ood  without  him,  as  for  a  branch  to  live,  thrive,  and 
bring  forth  fruit,  while  cut  off  from  that  tree,  from  which  it 
not  only  derives  its  juices,  but  its  very  existence  also. 

Nearly  similar  to  this  sayingof  our  Lord,  is  that  of  Creeshna 
(the  incarnate  God  of  the  Hindoos)  to  his  disciple  Arjooti: 
"  God  is  the  gift  of  charity  ;  God  is  the  offering :  God  is  the 
_fire  of  the  altar  ;  by  God  the  sacrifice  is  performed  ;  and  God 
is  to  he  obtained  by  him,  who  maketh  God  alone  the  object  of 
his  works."  And  again,  "I  am  the  sacrifice;  I  am  the  wor- 
ship ;  I  am  the  spices ;  I  am  the  invocation  ;  I  am  the  /f re  ; 
and  1  am  the  victim.  I  am  the  faMer  and  Mother  of  ih'is 
world,  and  the  Preserver.  I  am  the  Holy  One,  worthy  to  be 
known  ;  the  mystic  figure  O'M ;  (see  on  chap.  i.  14.)  1  am  the 
journey  of  the  good;  the  Comforter;  the  Creator;  the  Wit- 
ness; the  resting-place  ;  the  asylum,  and  the  frietid.  I  am 
the  place  of  all  things ;  and  the  inexhaustible  seed  of  nature  : 
I  am  sun-sliine,  and  I  am  rain  ;  I  now  draw  in,  and  now  let 
forth."  See  BlmgvalGeeta,  p.54.  and  SO.  Could  such  sentiment* 
as  these  ever  come  from  any  other  source  than  divine  revela- 
tion 1  There  is  a  saying  in  Tlieophilus,  very  similar  to  one  of 
those  above  :  6wf  ow  ^oipttrai,  oKXa  avroi  tan  tottoj  tmv  h\ii)v 
— God  is  not  comprehended,  but  he  is  the  place  of  all  things. 

6.  If  a  man  abide  not  in  me]  Our  Lord  in  tlie  plainest  man- 
ner intimates,  that  a  person  may  as  truly  be  united  to  him  as 
the  branch  is  to  the  tree  that  produces  it,  and  yet  be  afterward 
cut  off  and  cast  into  the  fire  :  because  he  has  not  brought  forth 

fruit  to  the  glory  of  hi.i  God.  No  man  can  cut  off  a  branch 
from  a  trtw,  to  which  that  branch  was  never  united :  it  is  ab- 
surd and  contrary  to  the  letter  and  spirit  of  the  metaphor,  to 
talk  of  being  seemingly  in  Christ — because  this  means  no- 
thing. If  there  was  only  a  seeming  union,  there  could  be  onlv 
a  seeming  excision  :  so  the  matter  is  just  where  it  began  ;  no- 
thing is  done  on  either  side,  and  nothing  said  to  any  purpose. 
He  is  cast  forth]  Observe,  that  person  who  abides  not  in 
Christ,  in  a  believing,  loving,  obedient  spirit,  is,  1.  Cut  off  from 
.lesiis,  having  no  longer  any  right  or  title  to  him  or  to  his  sal- 
vation. 2.  He  is  wiVAere;^— deprived  of  all  the  influences  of 
God's  grace  and  Spirit;  loses  all  his  heavenly  unction  ;  be- 
comes indifferent,  cold,  and  dead,  to  evei-y  holy  and  spirittial 
word  and  work.  3.  He  is  gathered — becomes  (througVi  the 
judgment  of  God)  again  united  with  backsliders  like  himself, 
and  other  workers  of  iniquity  ;  and  being  abandoned  to  his 
own  heart  and  Satan,  he  is,  4.  Cast  into  the  fire — separated 
from  God's  people,  from  God  himself,  and  from  the  glory  of 
his  power.  And,  5.  He  is  burned — is  eternally  tormented  with 
the  devil  and  his  angels,  and  with  all  those  who  have  lived  and 
died  in  their  iniquity.  Header!  pray  God  that  this  may  never 
be  thy  portion. 

7.  if  ye  abide  in  me, &c.]  "Those,"  says  Creeshna,  "whose 
understandings  are  in  him,  (God,)  whose  souls  are  in  him, 
whose  confidence  is  in  him,  whose  asylum  is  in  him,  are,  by 
the  inspired  wisdom,  purified  from  all  their  offences,  and  go 
from  whence  they  shall  never  return."  Geela,  p.  59. 

Observe,  in  ortlerto  have  influence  with  God,  we  must,  1.  Be 
united  to  Christ— i/  ye  abide  in  me.  2.  That  in  order  to  be 
preserved  in  this  union,  we  must  have  our  lives  regulated  by 
the  doctrine  of  Christ — and  my  words  abide  in  you.  3.  That 
to  profit  by  this  union  and  doctrine,  we  must  pray— ye  shall 
ask.  4.  That  every  heavenly  blessing  shall  be  "iven  to  those 
who  continue  in  this  union,  with  a  loving,  obedient,  prayine 
spirit  '.—ye  shall  ask  what  ye  wilt,  &c. 

8.  Herein  is  my  Father  glorifed]  Or,  honourtd.  It  is  the 
honour  of  the  husbandman  to'tiave  good,  strong,  vigorous 
vines,  i)lentifully  laden  with  fruit:  so  it  is  the  honour  of  God, 
to  have  strong,  vigorous,  holy  children,  entirely  freed  from 
sin,  and  perfectly  filled  with  his  love. 

10.  If  ye  keep  my  cummandments,&c.]  Heme  we  leaurn, 
that  it  "is  impossible  to  retain  a  sense  of  God's  pardoning  love, 
without  continuing  in  the  obedience  of  faith. 

11.  That  my  joy  might  remain  in  you]  That  the  joy  which 

309 


T'h-c  disciples  arc  friends  of  Clirint, 


ST.  JOHN. 


and  should  love  one  another 


12  U  "  This  Is  my  conunandment,  That  ye  love  one  another, 
as  I  have  loved  you. 

13  "  Oreater  love  hath  no  man  than  this,  that  a  man  lay 
down  his  life  for  his  friends. 

14  P  Ye  are  my  friends,  it  ye  do  \vhatsoever  I  command  you. 

15  Henceforth  I  call  you  not  servants ;  for  the  servant  know- 
elh  not  what  his  lord  doeth :  but  I  have  called  you  friends ; 
I  for  all  things  that  I  have  heard  of  my  Father,  I  have  made 
known  unto  you. 

16  '  Ye  have  not  chosen  me,  but  I  have  chosen  you,  and  '  or- 
dained you,  that  ye  should  go  and  bring  forth  fruit,  and  that 
your  fruit  should  remain :  that '  whatsoever  ye  shall  ask  of  the 
Father  in  my  name,  he  may  give  it  you. 

17  "  These  things  I  command  you,  that  ye  love  one  another. 

nCh  13:34.  1  The3S.4.9.  lPet.4.8.  1  Jn.  3.  ll.&4.al.— o  Ch.lO.U,  15.Bnm,5.7.8. 
Bph.5.2.   1  Jn_3, 16.— pCh.  14.1B,a    See  MaU._12.511.—q  See  Gen.  18.17.  Cli.l7.2G. 


AcisaO.27.— r  Ch.6.70.&13.18.  1  Jn.4.1U,l9.- 


1.19.   Mk.  16.15.  Col.l.( 


I  now  feel  on  account  of  your  steady,  affectionate  attachment 
to  nie,  may  be  lasting  ;  I  give  you  both  warnings  and  direc- 
tions, that  ye  may  abide  in  the  faith. 

Tliat  your  joy  might  be  full.]  Or,  complete — TrXripw^n,  filled 
up  :  a  metaphor  taken  from  a  vessel,  into  which  water  or  any 
oth^n•  thing  is  poured,  till  it  is  full  to  the  brim.  The  religion 
of  Christ  expels  all  misery  from  the  hearts  of  those  who  re- 
ceive it  in  its  fulness.  It  was  to  drive  wretchedness  out  of  the 
world,  that  Jesus  came  into  it. 

Bishop  Pearce,  by  joining  cpot  to  %apa,  and  not  to  tteivri, 
trriDslates  the  verse  thus:  These  things  have  I  spoken,  that 
my  joy  in  you  may  remai7i — which  is  according  to  the  mean- 
iiig'given  to  the  first  clause. 

12.  That  ye  love  one  another]  See  on  chap.  xiii.  34.  So 
deeply  was  this  commandment  engraven  on  the  heart  of  this 
evangelist,  that  St.  Jerom  says,  lib.  iii.  c.  6.  Com.  ad  Galal. 
tliat  in  his  extreme  old  age,  when  he  used  to  be  carried  to  the 
public  assemblies  of  the  believers,  his  constant  saying  was. 
Little  children,  love  one  a?ioiher.  His  disciples,  wearied  at  last 
with  the  constant  repetition  of  the  same  words,  asked  him. 
Why  he  constantly  said  the  same  thing'?  "Because  (said  he) 
it  is  the  commandment  of  the  Lord,  and  the  observation  of  it 
alone  is  sufficient"  Q,uia  praceptum Domini  est,  et  si  solum 
fiat,  sufficit. 

1.3.  That  a  man  lay  doion  his  life  for  his  friends.]  No  man 
can  carry  his  love  for  his  friend  further  than  this  ;  for  when 
he  gives  up  his  life,  he  gives  up  all  that  he  lias.  This  proof 
of  my  love  for  you,  I  shall  give  in  a  few  hours  ;  and  the  doc- 
trine whicli  I  recommend  to  you,  I  am  just  going  to  exemplify 
myself.  There  are  several  remarkable  cases  in  heatlien  an- 
tiquity, where  one  friend  offered  his  life  for  another.  The  two 
following  will  not  stand  dishonourably,  even  in  Hie  book  of 
God  ;  because  every  thing  loving  and  pure,  in  heathen,  Je'.B, 
or  Christian,  must  come  from  the  God  of  love  and  purity. 

When  Cyrus  had  made  war  on  the  king  oi  Armenia,  and 
had  taken  "him,  his  wife,  and  children,  with  Tigranes  his  son, 
and  his  wife,  prisoners ;  treating  with  the  old  king  concern- 
ing his  ransom,  he  said.  How  much  money  wilt  thou  give  me 
to  have  thy  wife  again  1  All  that  I  have,  replied  the  king.  And 
liow  much  wilt  thou  advance  to  enjoy  thy  children  again  %  All 
lliat!  can  produce,  answered  the  king.  By  reckoning  thus,  said 
Cyrus,  you  prize  these  at.  twice  as  much  as  you  possess.  Then 
turning  to  Tigranes,  he  said.  How  much  wilt  thou  give  as  a 
ransom,  that  thou  mayest  have  thy  wife'!  (Now  Tigranes  had 
been  but  lately  married,  (coi  vncnipiXwv  rnv,  yvvaiKa,  and  loved 
his  wife  exceedingly.)  He  answered,  I  will,  indeed,  O  Cyrus,  Kai 
T();  rpvxis  Tpiafoji/,  ransom  her  even  with  my  life,  that  she  may 
be  no  longer  in  thraldom.     See  Xenoph.  Cyrop.  lib.  iii.  c.  2. 

The  second  example,  which  is  too  long  to  be  inserted,  is  that 
affpctiug  account  of  the  friendship  of  N^isus  and  Kuryalus, 
given  by  Virgil  in  the  ninth  book  of  the  jEneis.  These  two 
friends,  leagued  together,  liad  slain  many  of  tlie  Rutulians  in 
a  night  attack:  at  last  Euryalus  was  taken  prisoner.  Nisus, 
concealed  in  a  thicket,  slew  several  of  the  enemy's  chiefs  with 
his  javelins:  Volscens,  their  general,  not  seeing  the  hand  by 
which  his  oiHcers  were  slain,  determines  to  wreak  his  ven- 
geance upon  his  prisoner.  Nisus  seeing  his  friend  about  to 
be  translixcd  with  the  sword,  rushing  out  of  the  wood  where 
he  lay  hidden,  he  suddenly  cries : 

i\lB  ME  !  adsum  qui  feci  !  in  me  convertite  ferrum, 
O  Rululi  !  yiExfraus  omnis  : — nihil  isTE — nee  ausus, 
Nee  potuil — Cmlum  hoc,  et  conscia  sidera  testor  ! 
Tantum  irfelicem  nimium  dilexit  amicum. 
:  jEn.  lib.  ix.  1.  427  &c. 

Me  !  MB !  he  cried,  turn  all  your  swords  alone 
On  ME  :  the  fact  confess'd,  the  fault  my  own. 
He  neither  could,  nor  durst,  tlie  guiltless  youth : 
Ye  moon  and  stars  bear  witness  to  the  truth  ! 
His  only  crime  (if  friendship  can  offend) 
Is  too  much  love  to  his  unhappy /r/ertrf."  Dryden. 
Tliosewlio understand thebeautifuloriginal, will  at  once  per- 
ccive,that  the  earnestness,confusion,disorder,i>npatieHce,'dnii 
i!'«;-«t«^ /ofe,oftliePRiBND,are  poorly  imitated  in  the  above  towie 
translation.     The  friendship  of  David  and  Jonathan  is  well 
known ;  the,  latter  cheerfully  gave  up  his  crown  to  his  friend ; 
though  himself  was  every  way  wortliyto  wear  it.    But  when  all 
these  instances  of  rare  friendship  and  affection  are  seen,  read, 
•inrt  adniiivd,  let  the  affected  reader  turn  liis  astonished  eyes 
to  .losns,  pouring  out  his  blood,  not  for  his  friotds,  but  for 
his  enemies;  and  in  tlie  agonies  of  deatli.  making  supplicntion.s 

310 


18  n  '  If  the  world  hate  you,  ye  know  that  it  hated  me  before 
it  hated  you. 

19  w  If  ye  were  of  the  world,  the  world  would  love  his  own ; 
but  ^  because  ye  are  not  of  the  world,  but  I  have  chosen  you 
out  of  the  world,  therefore  the  world  hateth  you. 

2U  Remember  the  word  that  I  said  unto  yon,  ^  The  servant  is 
not  greater  than  his  lord.  If  they  have  persecuted  me,  they 
will  also  persecute  you :  *  if  they  have  kept  my  saying,  they 
will  keep  yours  also. 

21  But  "  all  these  things  will  they  do  unto  you  for  my  name's 
sake,  because  they  know  not  him  that  sent  me. 

22 1  If  I  had  not  come  and  spoken  unto  them,  they  had  not  had 
sin  :  ■■'  but  now  they  have  no  ^  cloke  for  their  sin. 

23  "^  He  tliat  hateth  me,  hateth  my  Father  also. 

t  Verse  7.  Ch.l4.  i3.— u  Verse  12.— v  1  John  3.1,  13.— w  1  Jn.  4.5.— x  Ch.  17.14. — 
yMatl.  10.24.  Luke  6  40.  Ch.13.16— z  6zek. 3.7.-11  Mall.  10.  22.&24.9.  Ch.16.3.— 
bCll.9.41.— c  Rom.  1.20.     Jaii.es  4.17.--(l  Or,  excuse.— e  1  John  2.23. 


for  his  murderers  with,  Father  forgive  them,  for  they  know 
not  ichat  they  do!  and  then  let  him  help  exclaiming  if  he  can, 

"  O  Lamb  of  God,  was  ever  pain, 

Was  ever  love  like  thine  !" 

15.  Henceforth,  I  call  you  not  servants]  Which  he  at  least 
indirectly  had  done,  chap.  xiii.  16.  Matt.  x.  24,  25.  Luke  xvii.lO. 

I  have  called  you  friends]  I  have  admitted  you  into  a  statu 
of  the  most  intimate  fellowship  with  myself,  and  have  mado 
known  unto  you  whatsoever  I  have  heard  from  my  Father, 
which,  in  your  present  circumstances,  it  was  necessary  for 
you  to  be  instructed  in. 

16.  Ye  have  not  chosen  m.e]  Ye  have  not  elected  me  as  yonr 
Teacher  :  I  have  called  you  to  be  my  disciples ;  witnesses  and 
depositories  of  the  truth.  It  was  customary  among  the  Jews, 
for  every  person  to  choose  his  own  teacher. 

And  ordained  yoxi]  Rather,  I  have  appointed  you  : — the 
word  is  eSij/oa,  I  have  put  or  placed  you,  i.  e.  in  the  vine.  The- 
odorus  Mopsuensis,  as  quoted  by  Wetstein,  observes  tliat 
e^rjKa  is  here  used  for  e(j>vrevaa,  (I  have  planted)  "and  in  s;iy- 
ing  this,  our  Lord  still  makes  use  of  the  metaphor  of  the  vino ; 
as  if  he  had  said,  I  have  not  only  pioM  fed  you,  butl  have  given 
you  the  greatest  benefits,causing  your  branches  to  extend  every 
where  through  the  habitable  world."  The  first  ministers  of 
the  Gospel,  were  the  choice  of  Jesus  Christ:  no  wonder  then 
that  they  were  so  successful.  Those  whom  men  have  t;ince 
sent,  without  the  appointment  of  God, have  done  no  good.  Tlie 
choice  should  stillcontinue  with  God,  who  knowing  the  heart, 
knows  best  who  is  most  proper  for  the  Gospel  ministi-y. 

To  be  a  genuine  preacher  of  the  Gospel,  a  man  must,  1.  He 
chosen  of  (lod  to  the  work.  2.  He  must  be  placed  in  the  tnr. 
vine — united  to  Christ  by  faith.  3.  He  must  not  think  to  lead 
an  idle  life,  but  labour.  4.  He  must  not  wait  till  work  l>e 
brought  to  him,  but  he  must  go  and  seek  it.  5.  He  must  la- 
bour so  as  to  bring  forth  fruit,  i.  e.  to  get  souls  converted  to 
the  Lord.  6.  He  must  refer  all  his  fruit  to  God,  who  gave  him 
the  power  to  labour,  and  blessedhim  in  his  work.  7.  fle  nnisl 
take  care  to  water  what  he  has  planted,  that  his  fruit  may  re 
main — that  the  souls  whom  he  has  gathered  in,  be  not  scattered 
from  the  flock.  8.  He  must  continue  instant  in  prayer,  thnt 
his  labours  may  be  accompanied  with  the  presence  and  bless- 
ing of  God. — Whatsoever  ye  shall  ASK.  9.  He  must  considr-i 
Jesus  Christ  as  the  great  mediator  between  God  and  loan. 
proclaim  his  salvation,  and  prayiw  his  name—Whatsoever  ye 
shall  ask  of  the  Father  in  my  name,  &c.    See  Qt/esnel. 

18.  If  the  world  hate  you]  As  the  followers  of  Christ  were 
to  be  exposed  to  the  hatred  of  the  world,  it  was  no  small  consn- 
lation  to  tliem  to  know,  that  that  hatred  would  be  only  in  p.  o- 
portion  to  their  faith  and  holiness;  and  that  consequently, 
instead  of  being  troubled  at  the  prospect  of  persecution,  they 
should  rejoice,  because  that  should  always  be  a  proof  to  them, 
that  they  were  in  the  very  path  in  which  Jesus  himself  had 
trod.  Dr.  Lardner  thinks  that  irptoroi/,  is  a  substantive,  or  at 
least  an  adjective  used  substantively,  and  this  clause  of  the 
text  should  be  translated  thus  :  If  the  world  hate  yoii,  knoir 
that  it  hated  7ne  your  chief.  It  is  no  wonder  that  the  world 
should  hate  you  when  it  hated  me,  your  Lord  and  Master, 
whose  lips  were  without  guile,  and  whose  conduct  was  irre- 
proachable. See  the  Doctor's  vindication  of  this  ti-anslation. 
Works,  vol.  i.  p.  306. 

19.  Ye  are  not  of  the  world— therefore,  &c.]  On  this  very 
account,  because  ye  do  not  join  in  fellowship  with  those  who 
know  not  God,  therefore  they  hate  you.  How  true  is  that 
saying, 

"  The  laws  of  Christ  condemn  a  vicious  world. 
And  gall  it  to  revenge." —  GamBoij). 

21).  If  they  have  kept  my  saying]    Or,  doctrine.      Whoso- 
ever acknowledges  me  for  the  Christ,  will  acknowledge  you 
I  for  my  ministers. 

Some  translate  the  passage  thus  :  If  they  have  watched  my 
I  sayings,  i.  e.  with  an  intent  to  accuse  me  for  something  which 
I  have  said  ;  they  ■will  watch  ijeurs  also  :  therefore  be  on 
your^uard.  nuparripetv,  has  this  sense,  as  we  have  had  occa- 
sion to  observe  before  ;  and  perhaps  rripciv,  has  the  same 
sense  here,  as  it  is  much  more  agreeable  to  the  context. 

21.  Because  they  knoio  not  him  that  sent  me]  This  is  the 
foundation  of  all  religious  persecution  :  those  who  ai-e  guilty 
of  it,  whether  in  church  or  state,  know  nothing  about  God.  If 
God  tolerates  a  worshiji,  which  professes  to  have  him  for  its 
object ;  and  whicli  does  not  disturb  the  quiet  or  peace  of  soci' 
eiy-  no  man  h;is  the  smallest  right  to  meddle  with  it;  and  he 


C'hrUt  rtarns  his  disciples  of  the 


CHAPTER  XVr. 


pcrscculions  ihnj  shcruld  ^iiffcy 


24  If  I  had  not  done  among  them  '  the  works  which  none 
other  man  did,  they  had  not  had  sin:  but  now  have  they  both 
seen  and  hated  both  me  and  my  F'ather. 

'io  But  this  Cometh  to  puss,  tliat  the  word  might  be  fulfilled 
that  is  written  in  their  law,  '^  Tliey  haled  me  without  a  cause. 

Ch.l4.17,86.«[.IS7, 


that  docs,  fights  against  God.  His  letting  it  jkiss,  is  jit  least  a 
tacit  command,  that  all  should  treat  it  as  he  ha-s  done. 

22.  Jial  noio  the;/  hare  7W  clo/ce  for  their  sin.]  They  are 
without  excuse,  t^cc  the  margin,  and  see  the  notes  on  chap. 
ix.  41.  Chrislhad  donesui;h  works  as  deiiioiislratcd  liini  to  be 
the  Messiah — yet  tliey  rejected  him;  lierelay  theirsin  :  and  Ihfci 
Bin,  and  the  punishnient  to  which  it  exposed  them,  still  leuwin  ; 
for  they  still  continue  to  reject  the  Lord  that  bought  tliem. 

25.  Written  in  tktir  laic]  See  on  chap.  x.  34.  These  words 
are  taken  from  I'sal.  Ixix.  4.  This  Psalm  is  applied  to  Chrisl, 
chap.  ii.  17.  xix.  28.  to  the  vengeance  of  God  against  .hidca, 
Acl8  i.  2/J.  The  I'salm  seems  entirely  proplulic  of  (^lirist 
His  deep  abasement  is  referred  to,  ver.  2 — 0.  \\is  prayer  for 
his  disciples  und/ollojeers,  ver.  7.  tiiat  for  himself,  m  the  ^ar- 
rfef!  of  Gelhsemane,  ver.  .15 — 19.  his  crucifixion,  ver.  20—22. 
the  vengeance  of  God  against  the  Jews,  from  ver.  23.  to  ver. 
Vi'.i.  tlie  glorious  manfier  in  which  he  gets  out  of  all  his  suffer- 
ings, ver.  3).  the  aliolition  of  the  Mosaic  rites  and  ceremonies, 
ver.  32.  compared  with  Isa.  Ixvi.  3.  and  finally,  the  esabUshment 
>vf  (lie  Uofpel  throujrh  the  whole  world,  in  the  3.3d  and  follow 
lug  vei-sos.  The  reader  will  do  well  to  consult  the  I'saUu  be- 
fore he  proceeds. 

2<i.  I3ut  when  the  comforteriscome]  t<ee  on  chap.  xiv.  16. 

2t;,  27.  He  shall  testify— and  ye  also  shall  bear  trilness]  He 
s'.iill  bear  his  testimony  iu  your  souls,  aiv.l  ye  shall  bear  this 
lislimony  to  tile  world'.  And  so  they  did,  by  their  miracles, 
till,  ir  preaching,  their  writings,  their  lives,  and  by  their  deaths. 
Our  l.oid  appeara  to  reason  thus  :  In  every  respect  the  unbe- 
lief of  the  Jews,  is  inexcusable.  They  believe  not  my  doc- 
tiiii",  Ujiwith.standing  its  purity  and  Iwliness.  They  bc- 
liev.^  not  in  the  Father  who  sent  me,  notwithstanding  I  have 
I'o'.iliniiid  my  mission  by  the  most  astonishing  miracles.  One 
thirg  only  remains  now  to  be  don^',  i.e.  losendlhem  the  Holy  Spi- 
rit, til  co'ivince  them  of  sin,  righteousucs-s,  and  jiulgment:  and 
this  lie  shall  do,  not  only  by  liis  iiilluenec  upon  their  hearts, 
liiit  also  by  your  words:  and  when  they  shall  have  resisted 
this  Spirit,  then  the  cup  of  their  iniquity  shall  be  tilled  up,  and 
\'.ratli  shall  come  upon  them  to  the  utfbrmost. 

But  in  what  sense  can  it  be  said,  that  Christ  wrought  more 


.26  '  i>  But  when  the  Comforter  is  come,  whom  I  will  send  unto 
you  from  the  Father,  even  the  .Spirit  of  truth,  which  proceed- 
eth  from  the  Father,  '  he  shall  testify  of  iiic  : 
27  And  ^  ye  also  shall  bear  witness,  becituse  '  ye  have  been 
with  me  from  the  oeginning. 

kl.ukeL'l.ii.     .Acta  1  S,2l,lH.Sc2.33.£t3.I5.!<.4.  '2),  23   Si5.3S   &  10.3J.  &  13.  31. 
I  Pm.M.     :>  l'<      ■ 


miracles  than  anv  other  had  done,  ver.  24.  ?  for  Elijah  and 
Elisha  raised  the  dead  ;  cured  diseases  ;  and  made  fire  to  come 
down  from  heaven.  Did  Christ  do  greater  miracles  than  Moses 
did  in  Egjpl — at  the  Red  !Sea — at  the  rock  of  Horeb  ;  and  at 
the  rock  of  Kadesh  ■?  Did  Christ  do  greater  miracles  than 
.losliua  did  in  the  destniction  of  .lericho — in  the  passage  of 
Jordan — in  causing  the  sun  and  moon  to  stand  still  7  To  all 
this  may  be  answered,  Christ's  miracles  were  gfeatcr  :  1.  As 
to  their  n iiwi/zer.  2.  As  to  their  utility — they  were  wrought 
to  comfort  the  distressed,  and  tosarethe  lost.  3!  Christ  wrought 
all  hi.s  miracles  by  his  own  power  alone ;  and  they  wrought 
theirs  through  his  power  only.  4.  Christ  wrought  his  nume- 
rous miracles  in  the  space  of  three  or  four  years,  mid  in  the 
presence  of  the  same  people  ;  and  the  others  were  wrought 
from  time  to  time  in  dillerent  centuries. 

.Some  critics  have  confined  the  whole  of  this  chapter  to  the 
apostles  of  our  Lord,  and  the  work  of  propagating  Christia- 
nity, to  which  they  had  been  called.  The  whole  comment  of 
liosenmuller  on  this  chapter  proceeds  on  this  plan ;  and  al 
once  shows  how  nugatory  it  is.  What  learned  laboiu-  has  there 
been  in  the  world,  to  hanisli  the  sj>irit  of  Christianity  from 
the  earth,  while  the  /e//e/' was  professed  to  be  scrupulously  re- 
garded !  1.  The  spiritual  union  spoken  of  by  Ctirist,  is  not 
merely  necessary  for  his  primitive  disciples,  but  also  for  all 
who  would  be  Clirislians  on  earth,  and  beatilied  spirits  in  hea- 
ven. 2.  The  brotiierly  love  here  inculcated,  is  the  duty  and  in- 
terest of  every  Cla-istian  soul  on  the  face  of  the  ^rth.  3.  The 
necessity  of  adoi-ning  the  Christian  profession  by  bringing 
forth  corresponding  fruits,  is  the  duty  of  all  who  name  the 
name  of  the  Lord  Jesus.  4.  The  appointnienl  to,  and  prepara- 
tion for,  the  work  of  the  sacred  ministiy,  must  ever  he  prima- 
rily with  Christ :  for  those  who  have  no  higher  authority  than 
that  which  they  derive  from  man,  arc  never  likely  to  be  use- 
ful in  Christianizing  the  world.  5.  The  persecution  to  which 
Uio  apostles  were  exposed,  has  been  the  common  lot  of  Chris- 
tians from  the  foundation  of  Christianity.  6.  The  consolations 
and  influences  of  Christ's  tipirit  have  not  been  the  exclusive 
privileges  of  the  apostles ;  they  are  the  birthright  of  all  the 
sous  and  daughters  of  God. 


CHAPTER  XVI. 

Christ  warns  his  disciples,  and  foretels  the  persecutions  they  should  receive  from  the  Jews,  1 — 4.     Foretels  death,  and  pro- 
■ini.ies  thUm  the  Comforter,  5 — 7.     Poi7its  out  his  operations  among  the  Jews,  andin  the  world,  8— U.    His  peculiar  injiu- 


and  express  their  strong  faith  in  him,  29,  30.    He  again  foretels  their  persecution,  and  promises  them  his  peace  and  sup- 
port, 31— :«.    lA.  iM.  4U33.    A.  D.  29.    An.  Olymp.  CCH.  l.J 

5  "  Biit  now  ^  I  go  my  way  to  him  that  sent  me  ;  and  none  of 
you  asketli  me.  Whither  goest  thou  ? 

6  But  because  I  have  said  these  tilings  uitto  you,  i>  sorrow  hath 
filled  your  heart. 

7  Nevertheless  I  loll  you  the  truth  ;  It  is  expedient  for  you 
that  I  go  away ;  for  if  I  go  not  away,  '  the  Comforter  will  not 
come  unto  you ;  but  !«  if  I  depart,  I  will  send  liiin  unto  you. 

8  And  when  he  is  come,  he  will  '  reprove  tlie  world  of  sin, 
and  of  riehteousncss,  and  of  judgment : 

9  "■  Of  sin,  because  they  believe  not  on  me ; 


f  JIIIE-SE  things  have  I  spoken  unto  you,  that  ye  'should not 

.a.    be  olleuUid. 

2  ''They  shall  put  you  out  of  the  Synagogues:  yea,  the  time 
<-iiiiieih,  '  that  whosoever  killeth  you,  will  think  that  he  doeth 
(Ji'd  service. 

U  .\i'd  <*  these  thimrs  will  they  do  unto  you,  because  they  liave 
not  kn'nvn  the  Father  nor  me. 

4  But "  these  things  have  Itold  you,  that  when  the  time  shall 
come  yeniny  remember  that  I  told  you  of  them.  And  'these  things 
1  said  not  unto  you  al  the  beginning,  because  1  was  with  you. 
«M.u.  II  fi&M.  in&an.ai.— bcliiipps,3<.&  l?.4?.- 

?,  in,  1I.-.1  Cliip.  15.  21.    Rom.  10.  8.    1  Cor.  i.  8.    I  Tin 

i.-  H.  va. 


NOTE.S. — Verse  1.  77iese/Ai?i^s/iare /spoA-e«]  Particularly 
what  is  mentioned  in  the  two  Inst  chapters. 

fie  offended]  Iva  itq  (TKav^aXicrBriTc,  that  ye  sho^ild  not  be 
stumbled.  .May  not  fall  away  from  the  faith,  nor  receive  any 
injury  to  your  souls,  as  that  man  does  to  his  body,  who  stum- 
bles or  falls  over  a  stone,  or  block,  in  the  way,  which  he  has 
not  discovered. 

2.  yhcy  shall  put  you  out  of  the  .'lynagogucs]  They  will  ex- 
communicate you,  and  consider  you  as  execrable,  and  utterly 
unworthy  to  hold  anycommerce  with  God  by  religion,  or  with 
man  by  civil  fellow.«hip.  See  on  chap.  ix.  2!5.  In  these  esrom- 
iiiunicntions  they  were  spoiled  of  all  their  substance  :  see  Ezra 
X.  8.  and  see  also  Hob.  x.  34.  and  deprived  of  their  character, 
Iheir  influence,  and  every  necessary  of  life.  Though  the  .lew- 
ish  neople  had  the  most  humane  laws,  yet  they  were  a  most 
vindictive  and  cruel  people. 

That  irho.iocvcr  killeth  you,  &c.]  This  Paul  found  ;  for  more 
tlian  forty  Jews  bound  themselves  under  a  curse,  that  they 
wfluld  neither  eat  iior'drink  till  they  had  killed  A/m  ,-  .\ctsxxiii. 
12,  13.  and  agrouablv  to  this,  it  is  s.iid,  in  that  Tract  of  the  Tal- 
mud which  is  entitled  liammidbar,  11,  xxi.  .nd.  Num.  xxv.  13. 
"  He  who  sheds  the  blood  of  the  ungodiv,  is  equal  to  him  who 
brinjs  an  offering  to  God."  What  the  Zealots  did  is  notorious 
iu  history.  They  butchered  any  person  in  cold  blood,  whom 
tliey  pretended  to  believe  was  an  eiiemv  to  God,  to  the  law,  or 
to  Moses;  and  thought  they  were  fuUilling  the  will  of  Go'd  by 


these  human  sacrifices.     We  had  the  same  kind  of  sacrifices 
here  in  the  time  of  our  Popish  Queen  Mary. 

3.  Because  they  have  not  known  the  Father]  See  on  chap. 
XV.  25.  Isnornnre  of  the  benevolence  of  UOD,  and  of  IIicju/h'- 
lanthropy  of  CHRIST,  is  the  grand  fountain  whence  all  reli- 
gious persecution  and  intolerance  proceed. 

4.  At  the  beginning]  I  would  not  trouble  you  by  speaking  of 
these  things  pointedly  at  first,  when  I  chose  you  to  be  ray  dis- 
ciples ;  but  have  referred  them  to  the  present  time,  lest  you 
should  be  discouraged  :  and  now  only  declare  them  because  it 
is  absolutely  necessary  that  vou  should  be  put  upim  your  guard. 

5.  A'b»ie  ofyoii  aske'th  me,'Whilher gocst  thou  I]  Li  chap.  xiii. 
.36.  Peter  had  asked,  Lord,  whither  gocst  thou  ?  and  Thomai!, 
much  the  same  in  chap.  xir.  5.  both  of  whom  had  received  an 
answer.  But  Jioie,  at  the  time  when  Jesus  was  speaking  this, 
none  of  them  asked  this  question,  becaasc  their  hearts  were 
tilled  with  sorrow;  ver.  6. 

7.  //  is  expedient— that  I  go  arcay]  In  other  places  he  had 
shown  them  the  absolute  necessity  of  his  death  for  the  salva- 
tion of  men  :  see  Matt.  xx.  19.  .xxvi.  2.  iMark  ix.  31.  x.  33.  Luke 
ix.  44.  xviii.  32.  This  he  does  not  repeat  here,  bnt  shows  them, 
that,  by  the  order  of  God,  the  Holy  Spirit  cannot  come  to  them, 
nor  to  the  world,  unless  he  first  die  :  and  consequently  men 
cannot  be  saved  but  in  this  way. 

8.  He  will  reprove]  EXf  j  Jfi,  lie  will  demonstrate  these  mat- 
ters so  clearly  as  to  leave  nn  doubt  on  '.he  minds  of  those  who 

311 


Christ  speaks  concerning  his 


ST.  JOHN. 


death  and  resurrection 


10  "  Of  righteousness, "  because  1  go  to  my  Father,  and  ye  see 
me  no  more ; 

11  «■  Of  judgment,  because  « the  prince  of  this  world  is 
judged. 

12  I  have  yet  many  things  to  say  unto  you, '  but  ye  cannot 
bear  them  now. 

13  Howbeit,  when  he,  *  the  Spirit  of  truth  is  come, » he  will 
guide  you  into  all  truth  :  for  he  shall  not  speak  of  himself ;  but 
■whatsoever  he  shall  hear,  that  shall  he  speak :  and  he  will 
show  you  things  to  come. 

14  He  shall  glorify  me :  for  he  shall  receive  of  mine,  and 
ehall  show  it  unio  you. 

15  "  All  things  that  the  Father  hath  are  mine  :  therefore  said 
1,  that  he  shall  take  of  mine,  and  show  it  unto  you. 

16  If  »•  A  little  while,  and  ye  shall  not  see  me :  and  again  a  lit- 
tle while,  and  ye  shall  see  me,  » because  1  go  to  the  Father. 

17  Then  said  some  of  his  disciples  among  themselves.  What 
is  this  that  he  saith  unto  us,  A  little  while,  and  ye  shall  not  see 

n  Acta  2.  32.-0  Ch.  31.  4.  &  5.  S.— p  Acts  X.  18.— q  Luke  10.  18.  Chap.  12.  31. 
Eph.  2,  2.  Col.  2.  15.  Heb.  2.  14.— r  Mark  4.  33.  1  Cor.  3.  2.  Heb.  5.  12.— s  Ch.l4. 
17.&15.  26.— tCh.l4.S6.     1  John  2.  20,  27. 


are  simple  of  heart ;  and  so  fully,  as  to  confound  and  shut  the 
mouths  of  those  who  are  gainsayers.     Bee  Acts  ii.  I,  &c. 

The  world]  The  Jewish  nation  flrst,  and  afterward  the  Gen- 
tile world  ;  for  his  influences  shall  not  be  confined  to  one  peo- 
ple, place,  or  time. 

9.  Of  sin]  Of  the  sin  of  the  Jews  in  not  receiving  me  as  the 
Messiah,  though  my  mission  was  accredited  by  the  very  mira- 
cles which  the  prophets  foretold  :  see  Isa.  xxxv.  3—6.  This 
was  literally  fulfilled  on  the  day  of  Pentecost,  when  the  Spirit 
was  given ;  for  multitudes  of  Jews  were  then  convinced  of 
this  sin,  and  converted  to  God  :  see  Acts  ii.  37. 

If  we  take  this  prediction  of  our  Lord  in  a  more  general 
sense,  then  we  may  consider  that  it  is  one  of  the  grand  offices 
of  the  Holy  Spirit  to  convince  of  sin  ;  to  show  men  what  sin 
is  ;  to  demonstrate  to  them  that  they  are  sinners,  and  to  show 
the  necessity  of  an  atonement  for  sin :  and  in  this  sense  the 
phrase  rrtpi  aiiapTta;,  may  be  understood;  and  in  this  sense  it 
IS  used  in  multitudes  of  places  in  the  Septuagint :  but  the 
■words  because  they  believe  not  in  me,  restrict  the  meaning 
particularly  to  the  sin  of  the  Jews  in  rejecting  Clurist  as  the 
Messiah. 

10.  Of  righteousness]  Of  my  innocence  and  holiness,  because 
I  go  away  to  my  Father ;  of  which,  my  resurrection  from  the 
dead,  and  my  ascension  to  heaven,  shall  be  complete  proofs. 
Christ  was  treated  by  the  Jews  as  an  impostor,  as  a  magician, 
as  one  possessed  by  the  devil;  as  a  wicked  person,  seducer, 
and  destroyer  of  the  law.  His  vindication  from  these  charges 
he  chiefly  referred  to  the  Holy  Spirit,  the  Advocate,  who,  by 
his  influences  on  the  minds  of  the  people,  and  by  his  eloquence 
and  energy  in  the  ministry  of  the  apostles,  convinced  both  the 
Jews  and  the  Gentiles  that  the  sentence  of  the  Jewish  rulers 
was  unjust  and  infamous  ;  and  that  the  very  person  whom 
they  had  crucified,  was  both  Lord  and  Christ — Lord,  the  great 
Governor  of  the  universe ;  and  Christ,  the  Lord's  anointed, 
the  promised  Messiah.  It  was  a  matter  of  the  utmost  conse- 
quence to  the  Christian  cause,  to  have  the  innocence  and  holi- 
ness of  its  founder  demonstrated  ;  and  the  crime  of  the  Jews 
in  putting  him  to  death,  made  manifest  to  the  world.  This  also 
has  been  literally  fulfilled  :  the  universe  that  has  heard  of  him, 
believes  the  righteousness  and  innocence  of  Jesus ;  and  the 
Jews,  his  persecutors,  are  confounded  and  execrated  tluough- 
out  the  habitable  globe. 

11.  Of  judgment]  Of  the  false  judgment  of  the  Jews  in  con- 
demning the  Lord  Jesus,  who,  some  think,  is  intended  here  by 
the  ruler  of  this  world :  see  chap.  xiv.  30.  Others  think  that 
/Sahara  is  meant,  whoseusurpedpower  over  the  world,  wasnow 
to  he  greatly  restrained,  and  by  and  by  totally  destroyed:  see 
chap.  xii.  31.  Col.  ii.  15.  Rev.  xi.  15.  xii.  10, 11.  Perhaps  our  Lord's 
meaning  is,  that,  as  a  most  astonishing  judgment,  or  punish- 
ment, was  now  about  to  fall  upon  the  Jews,  in  consequence  of 
tlieir  obstinate  infidelity ;  the  Holy  Ghost,  by  the  ministry  of 
the  apostles,  should  demonstrate  that  this  judgment,  severe  as 
it  might  seem,  was  amply  merited  by  this  worst  of  all  people  : 
and  may  we  not  say,  that  their  continuance  in  the  same  crime, 
sufficiently  vindicates  the  judgment  of  God,  notonly  in  its  being 
poured  out  upon  them  at  first,  but  in  continuing  to  pursue  them. 

It  is  necessary  to  observe,  that  it  was  one  office  of  the  Spirit 
to  convince  of  a  judgment  to  come:  and  this  he  did  particu- 
larly by  the  apostles,  in  declaring  that  God  had  appointed  a  day 
in  which  he  would  judge  the  world,  by  him  whom  he  had  ap- 
pointed forthat  purpose  :  Actsxvii.31.  And  we  find  that  while 
Peter  was  asserting  this  doctrine  at  Caesarea,  Acts  x.  42.  the 
Holy  Spirit  was  poured  out  on  the  Jews  and  the  Gentiles  which 
were  present,  ver.  44,  &c.  and  many  were  converted  unto  the 
Lord. 

One  general  exposition  may  be  given  of  these  three  verses. 
The  Holy  Spirit  will  convince  the  world  of  sin  committed, 
and  guilt  and  condemnation  thereby  incurred.  Of  righteous- 
ness— of  the  necessity  of  being  pardoned,  and  made  righteous 
through  the  blood  of  the  Lamb,  who,  after  being  offered  up  for 
sin,  went  to  the  Father,  ever  to  appear  in  his  presence  as  our 
intercessor  :  and  oi  judgment — o\  me  great  day  thereof,  when 
none  shall  be  able  to  stand  but  those  whose  sins  are  pardoned, 
and  whose  souls  are  made  righteous.  In  all  that  our  Lord  says 
here,  there  seems  to  be  an  allusion  to  tlie  office  of  an  advocate 
m  a  cause  in  a  court  of  justice  ;  who,  by  producing  witnesses, 

318 


me :  and  again  a  little  wliilc,  and  ye  shall  see  me :  and,  Be- 
cause I  go  to  the  Father's 

18  They  said  therefore.  What  is  this  that  he  saith,  A  little 
while  1  we  cannot  tell  what  he  saith. 

19  Now  Jesus  knew  that  they  were  desirous  to  ask  him,  and 
said  unto  them.  Do  ye  inquire  among  yourselves  of  that  I  said, 
A  little  while,  and  ye  shall  not  see  me  :  and  again  a  little  while, 
and  ye  shall  see  me  1 

20  Verily,  verily,  I  say  unto  you,  That  ye  shall  weep  and  la- 
ment, but  the  world  shall  rejoice  :  and  ye  shall  be  sorrowful, 
but  your  sorrow  shall  be  turned  into  joy. 

21  ^  A  woman  when  she  is  in  travail  hath  sorrow,  because 
her  hour  is  come  :  but  as  soon  as  she  is  delivered  of  the 
child,  she  remembereth  no  more  the  anguish,  for  joy  that  a 
man  is  born  into  the  world. 

22  y  And  ye  now  therefore  have  sorrow :  but  I  will  see  you 
again,  and  'your  heart  shall  rejoice,  and  your  joy  no  man 
taketh  from  you. 

u  Matt.  II.  27.  Ch.  3.  35.  Si.  13.  3.  U  17.10.-v  "( 
in  .-w  Verse  28.  Ch.  13.  3.— x  Isa.  26.  17.— y  Ve 
1,  27.  &  20.  SO.    Acl3  2.  46.  &  13.  52.     1  Pm.  4.  8. 


and  pleading  upon  the  proof,  convicts  the  opposite  partyrf>f 
sin,  demonstrates  the  righteousness  of  his  client,  and  shows 
the  necessity  of  ^assmg  judgment  upon  the  accuser. 

The  faith  of  the  Gospel  discovers  unto  us  three  different 
states  of  man  :  it  shows  him,  1st.  Under  sin,  in  which  there  is 
nothing  but  infidelity  towards  God,  because  there  is  no  faith 
in  Jesus  Christ. 

2.  Vnier  grace,  in  which  sin  is  pardoned,  and  righteousness 
acquired  by  faith  in  Christ :  who  is  gone  to  the  Father  to  carry 
on,  by  his  intercession,  the  great  work  of  redemption.  3.  In 
the  peace  and  glory  of  heaven,  where  Christ  will  reign  with 
his  membere  ;  the  devil,  with  his  angels  and  servants,  being 
banished  into  hell  by  the  last  judgment.  Thus,  in  the  Chris- 
tian revelation,  we  arc  made  acquainted  witli  three  grand 
truths,  which  contain  the  sum  and  substance  of  all  true  re- 
ligion. The  first  is,  the  general  corruption  of  human  nature, 
and  the  reign  of  sin  till  the  coming  of  Christ.  The  second 
is,  the  reparation  of  our  nature  by  the  Lord  Josus,  and  the 
reign  of  righteotisness,  by  his  grace :  Rom.  v.  21.  The  third 
is,  the  condemnation  of  sinners,  and  the  total  destruction  of 
the  kingdom  of  sin,  and  of  all  the  power  of  the  devil,  by  the 
last  judgment. 

12.  Ye  cannot  bear  them  now.]  In  illustration  of  these  three 
points,  Christ  had  manv  things  to  say  ;  but  he  found  that  his 
disciples  would  only  bear  general  truths ;  yet  in  saying  what 
he  did,  he  sowed  the  seeds  of  the  whole  system  of  theological 
knowledge,  and  heavenly  wisdom,  which  the  Holy  Spirit  ol 
this  truth  afterward  ivatered  and  ripened  into  a  glorious  har- 
vest of  light  and  salvation,  by  the  ministry  of  the  apostles. 
Dr.  Lightfoot  supposes  that  the  things  which  the  apo.stlcs  could 
not  bear  now,  were  such  as  these :  1.  The  institution  of  the 
Christian  Saljbath,  and  the  abolition  of  the  Jewish.  2.  Tlie 
rejection  of  the  whole  Jewish  nation,  at  the  very  time  in  which 
they  expected  to  be  set  up  and  established  for  ever.  3.  The 
entire  change  of  the  whole  Mosaic  dispensation,  and  the  bring- 
ing the  Gentiles  into  the  church  of  God. 

13.  He  will  guide  you]  He  will  consider  your  feeble  infant 
state ;  and  as  a  father  leads  his  chi'd  by  the  hand,  so  will  the 
Holy  Spirit  lead  and  guide  you.  The  Vulgate,  and  some  co- 
pies of  the  Itala,  read,  he  will  teach  you  all  truth  ;  but  this, 
and  more,  is  implied  in  the  word  hSriyriact,  he  wit  I  lead ;  be- 
sides, this  reading  is  not  acknowledged  by  any  Greek  MS. 

He  shall  not  speak  of  himself]  He  shall  teach  nothing  con- 
trary to  what  I  have  taught  you. 

But  tchatsoever  he  shall  hear]  Of  the  Father  and  me,  that 
he  shall  speak  :  and  thus  show  the  intimate  consent  between 
himself,  the  Father,  and  Christ.  It  is  one  conjoint  testimony, 
in  which  the  honour  and  glory  of  the  Holy  Trinity,  and  man's 
salvation,  are  equally  concerned. 

And  he  will  show  you  things-  to  come.]  He  will  fully  explain 
every  thing  that  may  now  appear  dark  or  difficult  to  you  ; 
will  give  you  such  a  knowledge  oi  futurity,  as  shall,  in  all 
necessary  cases,  enable  you  to  foretell  future  events ;  and  shall 
supply  every  requisite  truth,  in  order  to  make  the  new  cove- 
nant revelation  complete  and  perfect. 

15.  All  thingsthattheFatherhatharemine]  If  Christ  had  not 
been  equal  to  God,  could  he  have  said  this  without  blasphemy  ? 

And  shall  show  it  unto  you.]  As  Christ  is  represented  the 
ambassador  of  the  Father  ;  so  the  Holy  Spirit  is  represented 
the  ambassador  of  the  Son :  coming  vested  with  his  authority, 
as  the  interpreter,  and  executor  of  his  will. 

16.  A  little  while]    He  had  but  a  few  hours  to  live. 

And  ye  shall  not  see  me]  I  shall  be  hidden  from  your  view 
in  the  grave. 

Again  a  little  while]    In  three  days  after  my  death : 

Ye  shall  see  me]  I  will  rige  again,  and  show  myself  to  you. 
Or,  as  I  am  going,  by  my  ascension,  to  the  Father,  in  a  snort 
time,  ye  shall  see  me  personally  no  more  ;  but  in  a  little  while 
I  shall  pour  out  my  Spirit  upon  you,  and  others,  through  your 
ministry  (  and  ye  shall  see  me  virtually  in  the  great  and  won- 
derful work  which  shall  then  take  place  in  the  hearts  and  livis 
or  men.  This  may  also  refer  to  his  coming  again  to  destroy 
the  Jewish  state  ;  and  also  to  judge  the  world :  but  how  can 
this  latter  be  said  to  be  in  a  little  while  7  Because  a  thousand 
years  are  but  as  a  day  in  the  sight  of  God  :  Psa.  xc.  4. 

18.  W/iat  is  this  that  he  saith]    They  knew  from  what  he 


Christ  explains  himself,  and  the 


CHAPTER  XVir. 


disciples  comprehend  his  meaning. 

wurld  :   again,   I  leave  the  world,   aud   go  to  the  Fatlier. 

29  H  His  disciples  said  unto  him,  Lo,  now  speakcst  thou 
plainly,  and  speakest  no  i  proverb. 

30  Now  are  we  sure  that  «  tliou  knowest  all  things,  and  need- 
est  not  that  any  man  should  ask  thee :  by  '  tliis  we  believe 
that  thou  earnest  forth  from  God. 

31  Jesus  answered  them,  Do  ye  now  believe? 

32  "^  Behold,  the  hour  cometh,  yea,  is  now  come,  that  ye  shall 
36  •  At  that  day  ye  shall  ask' in  liiy  name :  and  I  say  not  unto  i  be  scattered,  "  every  man  to  "  his  own,  and  shall  leave  mo 


23  And  in  that  day  ye  shall  ask  me  nothing.  "  Verily,  verily, 
I  say  unto  you,  Whatsoever  ye  shall  ask  the  Father  in  my 
name,  he  will  give  it  you. 

24  Hitherto  have  ye  asked  nothing  in  my  name  :  ask,  and  ye 
shall  receive,  ''that  your  joy  may  be  full. 

25  These  things  have  I  spoken  unto  you  in  '  pra»'erbs  :  but 
the  time  cometh,  when  I  shall  no  more  speak  unto  you  in 
"i  proverbs,  but  1  shall  show  you  plainly  of  llie  Fatlier, 

26  •  At  that  day  ye  shall  ask  in  my  nan 
you,  that  I  will  pr.iy  tin"  Father  for  you : 

27  f  For  the  Father  hiiiisiif  loveth  you,  because  ye  have  loved 
me,  and  *  have  believod  that  I  came  out  from  God. 

28  ■>  I  came  forth   from  the  Father,  and  am  come  into  the 

aMMt.  7.7.  rh.  14  13.  fc  15.  16— bCh.  15.  \\.~r  Or,  piribles  — J  llr  parablM.— 
•  Vcrsi-23-fCh.  n.  2I.H— ir  Verse  30.    Cli.  3.  13.  &  i7.  8.-h  Cli.  13.  3.— i  Or,  p«- 

ral,le.-kCh.t.M.  17— I  Vtr=c27.     Cli   1?.9. 


alone  :  and  ^  yet  I  am  not  alone,  because  the  Father  is  with  me. 
33  These  things  1  have  spoken  unto  you,  that  '  in  me  ye 
might  have  peace.  '  In  the  world  ye  shall,  have  tribulation : 
•  but  be  of  good  cheer  ; '  I  have  overcome  the  world. 

m  Mall  26.  31 
14.  in,  11—9  '■ 


.Mark  14.27.— n  Ch  10.  10.- 
la  9  6.  Ch.  14.27.  Rom  5  1 
3   12— aCh  14.1.-(  Rom  8  37 


Or,  hia  own  home  — p  Ch  B.  29.& 
Eph  2  14.  Col  l.aO-rCh  15.19. 
John4  4.ft5  4. 


had  said,  thai  he  was  to  die  ;  liiit  knew  not  wliat  he  meant  by 
tlieir  seeing  him  again  in  a  little  time. 

20.  Ve  shall  tcecp  and  lament]  To  see  mo  cnicified  and 
laid  in  the  grave. 

But  the  leorld  shall  rejoice]    The  chief  priests,  scribes,  ; 
Pharisees,  and  persecuting  Jews  in  general,   will  triumph, 
liouing  that  their  bad  wiuse  is  crowned  with  success. 

But  your  sorrote  shall  be  turned  into  joy.]  When  ye  see 
me  risen  from  the  dead.  [ 

It  is  very  evident  tliat  our  l.,ord  uses  the  word  world  inseve-  ' 
ral  parts  of  this  discourse  of  his,  to  signify  the  unbelieving  | 
and  rebellious  Jews.  j 

21.  for  joy  that  a  man  is  born]  Avdpcorroi  is  put  here  for  a  ' 
human  creature,  whether  male  ov  female :  as  homo  among  I 
the  Romans  denoted  either  tnan  or  woman.  \ 

22.  Your  joy  no  man  talielhfrom  you]  Or,  .ihall  take  away.  I 
Some  excellent  MS.S.  and  Versions  read  the  verb  in  the  fu  lure 
tense.     Our  Lord's  meaning  appc!ti"S  to  have  been  this,  that  his  I 
ri'siirrcrtioii  should  be  socomptetely  de)nonslratedU:l\\em,iha.t. 
they  should  ni'ver  have  a  doubt  concerning  it;   and   conse- 
quently tliat  their  joy  should  be  great  and  permanent,  know-  \ 
iiig  that  the  atonement  was  made,  the  victory  gained,  and  the  I 
kingdom  of  heaven  opened  to  all  believiTS.     Therefore  it  is  ■ 
said.  Acts  iv.  33.  that  with  great  power  did  the  apostles  give 
witness  of  the  resurrection  uf  the  Lord  Jesus.  i 

23.  Ve  .ihall  ask  me  nothing.]  Ye  shall  then  be  led  by  that 
Spirit  which  guides  into  all  truth,  to  consider  me  in  the  cha- 
racter of  Mediator  in  the  kingdom  of  God  ;  and  lo  address 
your  prayers  to  the  Father  iti  my  name — in  the  name  of  Je- 
sus the  Sariour,  because  I  have  died  to  redeem  you  :  in  the 
name  of  Christ  the  Anoinler,  because  I  have  ascended  to 
send  down  the  gift  of  the  Haly  Ghost. 

24.  I/it/ierlo  hare  ye  asked  nothing  iti  my  name]  Ye  have 
not  as  yet  considered  me  the  great  Mediator  between  God  and 
man  ;  but  this  is  one  of  the  truths  which  shall  bo  wiore  fully 
revealed  to  you  by  the  Holy  Spirit. 

Ask]  In  my  name  ;  and  ye  shall  receive — all  the  salvation 
ye  thus  request;  the  consequence  of  whfch  shall  be,  that  yovr 
joy  shall  be  full ;  ye  shall  be  thoroughly  happy  in  being  made 
completely  holy. 

25.  In  proverbs]  That  is,  words  which,  besides  tlieir  plain, 
literal  meaning,  have  another,  viz.  a  spiritual  or  figurative  one 
I  have  represented  heavenly  things  to  you  through  the  medi- 
um of  earthly. 

The  time  curneth]  Viz.  the  interval  from  his  resurrection  to 
his  ascension  ;  which  consisled  of  forty  days  ;  during  which 
he  iusinicted  his  di.sciples  in  the  most  sublime  mysteries  and 
truths  of  his  kingdom.     Acts  i.  .3. 

26.  I  say  not  unto  you,  that  I  will  pray  the  Pa/her  for  you] 
1  need  not  tell  you  that  I  will  continue  your  intercessor:  I 
have  given  yon  already  so  manv  proofs  of  my  love,  that  ye 
cannot  possibly  doubt  this  :  besides,  the  Father  himself  needs 
no  entreaty  to  do  you  good,  for  he  lores  you,  and  is  gi-aciously 
disposed  to  save  you  to  the  uttennost,  because  i/e  An r* /orpd 
fne,  and  believed  in  me  as  coming  from  Qod,  for  the  salvation 
of  the  world. 

28.  /  came  forth  from  the  fhther}  With  whom  I  existed 
from  eternity  in  glory 

Am  come  into  the  world]    By  my  incarnation. 

J  leave  the  world]     By  my  d''ath. 

And  go  to  the  Father]  By  my  a.scension.  These  four  words 
contain  the  whole  economy  of  the  Gospel  of  man's  salvation, 
and  a  consumniale  abridgment  of  the  Christian  faith.  This 
gave  the  disciples  a  key  to  the  whole  of  our  Ixird's  dis- 
course; and  especially  to  that  part,  ver.  16.  that  hnd  so  ex- 


ceedingly embarrassed  them ;  as  appears  by  verses  17  and  18. 
21).  Lo,  now  speakest  thott  plainly]    The  disciples  received 
more  light  now  on  the  nature  of  Christ's  person  and  office, 
than  they  had  ever  done  before. 

30.  Now  are  we  sure  that  thou  knoieest  all  things]  Is 
not  the  following  the  meaning  of  the  disciples.  We  believe 
that  Ihon  art  not  only  the  Messiah,  who  earnest  out  fromGod , 
hut  that  thou  art  that  God  who  searches!  the  heart  and  triest 
the  reins ;  and  needest  not  to  he  asked,  in  order  to  make  thee 
acquainted  with  the  necessities  of  thy  creatures  :  for  thou 
perfectly  knowest  their  wants,  and  axt  infinitely  disposed  to 
relieve  them. 

31.  Do  ye  now  believe?]  And  will  ye  continue  to  believe  1 
Ye  are  now  fully  convinced ;  and  will  ye  in  the  hour  of  trial 
retain  your  conviction,  and  prove  faithful  and  steady? 

32.  The  hour  cometh]  Ve  shall  shortly  have  need  of  all  the 
faith  ye  profess — ye  now  believe  me  to  be  the  Omniscient ;  but 
ye  will  find  difflcully  to  maintain  this  faith,  wlien  ye  see  me 
seized,  condemned,  and  crucified  as  a  malefactor.  Vea,  your 
faith  will  be  then  so  shaken,  that  ye  shall  run  away,  each 
striving  to  save  himself  at  his  0!cn/i(wni»,  or  among  his  kindred. 

33.  J'hat  in  me  ye  might  have  peace]  I  give  you  this  warn- 
ing as  another  proof  tliat  1  know  all  things  :  and  to  the  end 
that  ye  may  look  to  me  alone  lor  peace  and  happiness.  The 
peace  of  God  is  ever  to  be  understood  as  including  all  possilile 
blessedness — light,  strength,  comfort,  support,  a  sense  of  the 
divine  favour,  unction  of  the  Holy  Spirit,  purification  of  heart, 
&c.  iStc.  and  all  these  to  be  enjoyed  in  CJirist. 

In  the  world  ye  shall  have  tribulation]  Or,  as  mosH  of  the 
very  bestMSS.  read,  cxcrc,  ye  have — the  tribulation  is  at  hand , 
ye  are  just  about  to  bo  plunged  into  it. 

But  be  of  good  cheer]  Do  not  despond  on  account  of  wliat  I 
have  said  : — the  world  shall  not  be  able  to  overcome  you,  how 
severely  soever  it  may  try  you. 

I  have  overcome  the  world.]  I  am  just  now  going,  by  my 
death,  to  put  it  and  its  god  to  the  rout.  My  apparent  wenA-jff.*.? 
shall  be  my  victory  :  my  ignominy  shall  be  my  glory  ;  and 
the  victory  which  the  world,  the  devil,  and  my  adversaries  in 
general  shall  appear  to  gain  over  me,  shall  be  their  own  last- 
ing defeat,  and  my  eternal  triumph — Fear  not! 

Luther,  writing  to  Philip  Melancthon,  quotes  this  verse,  and 
adds  these  remarkable  words :  "  Sucha  sayingasthis,  is  worthy 
to  be  carried  from  Home  to  .Terusalem  upon  one's  knees." 

One  of  the  grand  subjects  in  this  chapter,  the  mediation  of 
Christ,  is  but  little  understood  by  most  Christians.  Christ 
having  made  an  atonement  for  the  sin  of  the  world,  has  as- 
cended to  the  right  hanil  of  the  Father,  and  there  he  appears 
in  the  presence  of  God  for  us.  In  approaching  the  throne  of 
grace,  we  keep  Jesus,  as  our  sacrificial  victim,  continually  in 
view  :  our  prayers  should  be  directed  through  him  to  the  Fa- 
ther: and  under  the  conviction  that  his  passion  and  death 
have  purchased  every  possible  blessing  for  us,  we  should  with 
humble  confidence,  ask  the  blessings  we  need  ;  and  as  in  him 
the  Father  is  ever  well  pleased,  we  should  most  confidently 
expect  the  blessings  he  has  purchased.  We  may  consider 
also,  that  his  appearance  before  the  throne  in  his  sacrificial 
character,  constitutes  the  great  principle  of  mediation  or  in- 
tercession. He  has  taken  our  nature  into  heaven  :  in  that  he 
appears  before  the  throne: — this,  without  a  voice,  speaks 
loudly  for  the  sinful  race  of  Adam,  for  whom  it  was  assumed  ; 
and  on  whose  account  it  was  sacrificed.  On  these  grounds 
every  penitent  and  every  believing  soul  may  ask  and  receive, 
and  their  joy  be  complete.  By  the  sacrifice  nf  Christ,  we  ap- 
proach God :  throitgn  the  mediation  of  Christ,  God  comes 
down  to  man. 


CHAPTER  XVII. 

In   what  eternal  life  consists,  2,  3. 


Shores  that  he  has  glorified  his  Father,  by 


Christ  prays  the  F\ither  to  glorify  him,  I. 
fulfilling  his  will  upon  earth,  and  revealing  him  to  the  disciples,  4 — 8.  '  Prays  for  them,  that  they  may  he  preserved  in 
unity  and  kept  from  evil,  9 — 16.  Prays  for  their  sanctifkation,  17 — 19.  Prays  also  for  those  who  .<ihould  believe  on  him 
through  their  preaching,  that  they  all  might  he  brought  into  a  state  of  unity,  and  finally  brought  to  eternal  glory,  30 — 26. 
[A.M.  4033.    A.  D.  29.     An   Olymp.  CCII.  1.) 

THESE  words  spake. lesus,  and  lifted  up  his  eyes  to  heaven,      2  ^  As  thou  hast  given  him  power  over  all  fiesh,  that  he  should 
and  said.  Father.  *  the  hour  is  come :  fflorifv  thv  Son.  that    give  eternal  life  to  as  many  '^  as  thou  hast  given  him. 

3  And  *  this  is  life  eternal,  that  they  might  know  thee  'the 

c  Vfrje  C.  9,  24.    Chap.6.  37.-d  Ijaiali  53.   II.    Jr.-cmiali  9.  21.-e  1  Cor.  S.  4. 


IHESE  words  spake  .lesus,  and  lifted  up  his  eyes  to  heaven, 
and  said.  Father,  *  the  hour  is  come :  glorifv  thy  Son,  that 
thy  Son  also  may  glorify  thee : 

Malt  11.27  at  28  IS.    Ch  3.35  fe  5.  27.  I  Cor. 


NOTES.— Verse  1.  TViese  words  spake  Jesus]  That  is,  what 

is  relaie<l  in  the  precetling  chapters.     We  may  consider  our    „— -e. =-/ ._....- , 

Lord  as  still  moving  on  towards  Gctlisemane,  not  having  yet  i  tales  in  his  conduct  that  of  the  Jewish  highpriesi  on  the  great 
Vol.  V.  Rr  313 


passed  the  brook  Kedron,  chap,  xviii.  1.    Our  Lord,  who  was 
now  going  to  act  as  Mgh-priest  for  the  whole  human  race,  imi- 


Jesiis  prays  for  his  disciples, 


ST.  JOHN. 


llial  they  may  be  kept  in  (lie  truth 


only  true  God,   and  Jesus  Christ,  <  wl.om    thou   hast  sent. 

4^1  have  glorified  thee  on  the  earth:  >>  I  have  nnislied  the 
work  '  which  tho\i  gavest  me  to  do.  ...  ,.<■ 

5  And  now,  O  Father,  glorify  thou  me  with  thine  own  self 
with  the  glory  k  which  I  had  with  thee  before  the  world 
was.  ,  m     t.  I.  .1, 

e  u  1  I  have  manifested  thy  name  unto  the  men  "  which  thou 
gavest  me  out  of  the  world  :  thine  they  were,  and  thou  gavest 
them  me  ;  and  they  have  kept  thy  word. 

7  Now  they  have  known  that  all  things  whatsoever  thou  hast 
given  me  are  of  thee. 

8  For  I  have  given  unto  them  the  words  "  which  thou  gavest 

f  Ch  3  31  &5.3C,  S7.  &6.  29,  r>7.  &7.  29.  &  15.36. 1 11.43.-?  Ch.l3.3l.&  14. 13.— 
h  Ch  4  SI  «i5  3(5  &;9.3.&.  19  3ii-i  Ch.l4.31.&  15.10.-k  Ch.1.1,  S.  &  10.30.  &.  14.9. 
Philb'c.    Coll  15,1?.    Heb.1.3,  10.— 1  Verse26.     Psa.  2>.2a. 


nie ;  and  they  have  received  them,  "  and  have  known  surely 
thai  I  came  out  from  thee ;  and  they  have  believed  that  thoti 
didst  send  me. 

9  I  pray  for  them  :  p  I  pray  not  for  the  world,  but  for  then 
which  thou  hast  given  me;  for  they  are  thine. 

10  And  all  mine  are  thine,  and  i  thine  are  mine  ;  and  I  am 
glorified  in  them. 

1 1  '  And  now  I  am  no  more  in  the  world,  but  these  are  in  the 
world,  and  I  come  to  thee.  Holy  Father,  '  keep  through  thine 
own  name  tliose  whom  thou  hast  given  me,  '  tliat  they  may  be 
one,  "  as  we  are. 

12  While  I  was  with  them  in  the  world,  "  I  kept  them  in  thy 

m  Vprsea.9,  11.  Chap. 6.  37,  39.&.  10.29.  &  15  19.— n  Ch.  8.38.&  13.  49.&  M  10  — 
overseas.  Ch.  16.27,  30.— p  1  .lohn  5. 19.— q  Ch.16.15.— r  Ch,  13. 1  &16.2S.— si  Pec. 
1.5.     Judel.— I  Verse  21,  &C.—U  Ch. 10.30.— vCh.6.39.&  10.23.    Heb.2.13. 


diiy  of  expiation  ;  who  in  order  to  offer  up  the  grand  atone- 
ment for  the  sins  of  the  people,  1.  Washed  himself  and  put  on 
clean  linen  garments.  This  Christappears  to  have  imitated, 
chap.  .xii..  4.  He  laid  aside  his  garments,  girded  himself  with  a 
towel,  &c.  There  is  no.  room  to  doubt  that  he  and  his  disciples 
had  been  at  the  batti  before  ;  see  chap.  .xiii.  10.  2.  The  high- 
priest  addressed  a  solemn  prayer  to  God,  1.  For  liimself ;  this 
Christ  imitates,  ver.  1—5.  2.  For  the  sons  of  Aaron  ;  our  Lord 
imitates  this  in  praying  for  hisdisciples,  ver.  9—19.  3.  For  all 
the  people ;  our  Lord  appears  to  imitate  this  also  in  praying 
for  his  c/iii.rck,  all  who  should  believe  on  him  through  the 
preaching  of  the  apostles  and  their  successors,  ver.  20—24. 
.\fter  wich  he  returns  again  to  his  disciples,  ver.  25,  26.  See 
Calmkt's  Diet,  under  Expiation ;  and  see  La  Grande  Bible 
do  M.  Martin,  in  loc. 

1.  Our  Lord's  prayer  for  himself,  ver.  1 — 5. 

Father]  Here  our  Lord  addresses  the  whole  divine  nature,  as 
he  is  now  performing  his  last  acts  in  his  state  of  humiliation. 

Glorify  thy  fSon]  Cause  him  to  be  acknowledged  as  the  pro- 
mised Messiah,  bv  the  Jewish  people ;  and  as  the  universal 
Saviour,  by  the  Gentile  world  :  and  let  such  proofs  of  his  God- 
head be  given,  as  shall  serve  to  convince  and  instruct  mankind. 

Tliat  thy  So7i  also  may  glorify  thee]  That  by  d^ing  he  may 
mngnifv  thy  law  and  make  it  honourable,  respected  among 
i;:en— sliow  the  strictness  of  thy  justice,  and  the  immaculate 
p'.iritv  of  thy  nature. 

2.  As  tlioa  hnst  given  /urn  poicer]  As  the  Messiah,  Jesus 
Chri<5t  received  from  the  Father  MnirersaWo?)jinjo7i.  All  flesh, 
i.  e.  all  the  human  race,  was  given  unto  him,  tliat  by  one  sacri- 
fice of  himself  he  might  reconcile  them  all  to  tJod :  haviiigby  his 
grace  tasted  death  for  every  man,  Heb.  ii.  9.  And  this  was 
n.'cording  to  the  promise  of  the  tmiversalinheritance  made  to 
<  'hrist,  Psal.  ii .  8.  which  was  to  be  made  up  of  the  heatJien,  and 
the  mlermost  parts  of  the  land,  all  the  Jewish  people.  So  that 
lv>  got  all  from  God,  that  he  might  give  his  life  a  ransom  for 
the  whole.     See  2  Cor.  v.  14,  15.  Rom.  v.  21.  1  Tim.  ii.  4,  6. 

That  he  should  give  eternal  life,  &c.]  As  all  were  deliver- 
i>d  into  his  potoer,  and  he  poured  out  his  blood  to  redeem  all, 
then  the  design  of  God  is  that  all  should  have  eternal  life ;  be- 
cause all  are  given  for  this  purpose  to  Christ:  and  that  this 
ind  might  be  accomplished,  he  has  become  theirsacrifice  and 
atonement. 

.3.  TItis  is  life  eternal]  The  salvation  purchased  by  Christ, 
and  given  to  them  who  believe,  is  called  life,  1.  Because  the 
life  of  man  was /or/e;7erf  to  divine  justice ;  and  the  sacrifice  of 
(,'hrist  redeemed  him  from  that  death  to  which  he  was  e.\po- 
sed.  2.  Because  the  souls  of  men  were  dead  in  trespasses 
and  sins  ;  and  Christ  quickens  them  by  his  word  and  Spirit. 
3.  Because  men  who  are  not  saved  by  the  grace  of  Christ,  do 
not  live,  they  only  exist:  no  good  purpose  of  life  being  an- 
Rwei-ed  by  them.  But  when  they  receive  this  salvation,  they 
live — answer  all  the  divine  purposes,  are  happy  in  them- 
selves, useful  to  each  other,  and  bring  glory  to  God.  4.  It  is 
called  eternal  life,  to  show  that  it  reaches  beyond  the  limits  of 
lime  :  and  that  "it  necessarily  implies,  1.  The  immortality  of 
ilie  soul,  2.  The  resurrection  of  the  body,  and.  3.  That  it  is 
vever  to  end,  hence  called  aitovioi  Jwr/,  a.life  ever  living; 
from  aei,  always,  and  osv,  being  or  existence.  And  indeed  no 
words  can  more  forcibly  convey  the  idea  oi  eternity  than  these. 
It  is  called  r;  oKJctof  ^"''!  that  eternal  life,  by  way  of  emi- 
nence. There  may  be  an  eternal  existence  without  blessed- 
ness ;  but  tills  is  that  eternal  life,  with  which  infinite  ha2}pi- 
ness  is  inseparably  connected. 

The  only  true  God]  The  way  to  attain  this  eternal  life  is  to 
acknowledge,  worship,  and  obey,  the  one  only  true  God;  and  to 
accept  as  teacher,  sacrifice,  and  Saviour,  the  Lord  Jesus,  the 
one  and  only  true  Messiah.  Bishop  Pearce's  remark  here  is 
well  worthy  of  the  reader's  attention  :  "  What  is  said  here  of 
the  only  true  God,  seems  said  in  opposition  to  the  gods  whom 
the  heathens  worshipped  ;  not  in  opposition  to  .lesus  Christ 
himself,  who  is  called  the  true  God  by  John  in  1  Epist.  v.  20." 
The  words  in  this  verse  have  been  variously  translated,  1. 
Thai  they  might  acknowledge  thee,  and  Jesus  Christ  whom 
thou  hast  sent,  to  be  the  only  true  God.  2.  That  they  might 
acknowledge  thee,  the  only  true  God,  and  Jesus  whom  thou 
has  sent,  to  be  the  Christ  or  Messiah.  3.  That  they  might  ac- 
knowledge thee  to  bo  the  only  true  God,  and  Jesus  Christ  to  be 
him  whom  thou  hast  sent.  And  all  these  translations  the  ori- 
ginal will  bCM-.  From  all  this  we  learn  that  the  only  way  in 
which  eternal  life  is  to  be  attained  is  by  acknowledging  the 
••'■"e  God  and  the  divine  mission  of  Jesus  Christ,  he  being  sent 
et  God  to  redeem  men  bv  his  blood  :  being  the  author  of  eter- 


t 


nal  salvation  to  all  them  that  thus  believe,  and  conscientiously 
keep  his  commandments. 

A  saying  similar  to  tliis  is  found  in  the  Institutes  of  Jlenu 
Brigoo,  the  first  emanated  being,  wlio  was  produced  from  the 
mind  of  the  Supreme  God,  and  who  revealed  the  knowledge  of 
his  will  to  mankind,  is  represented  as  addressing  the  human 
race  and  saying  :  '•  Of  all  duties,  the  principal  is  to  acquire 
from  the  t'panishuds  (their  sacred  writings)  a  true  knoiv- 
ledge  of  one  supreine  God ;  that  is\he  most  exalted  of  sci- 
ences, because  it  ensures  eternal  life.  For  in  the  knowledge 
and  adoration  oi  one  God,  all  the  rtiles  of  goad  conduct  are 
fully  comprised."  See  Institutes  of  Me  mi,  ch.  x'u.  Inst.  85,  37- 

4.  I  have  glorified  thee]  Our  Lord,  considering  himself  as 
already  sacrificed  for  the  sin  of  tlie  world,  speaks  of  having 
completed  the  work  whicli  God  had  given  him  to  do  ;  and  he 
looks  forward  to  that  time  when,  through  the  preaching  of 
his  Gospel,  his  sacrifice  should  be  acknowledged,  and  the  true 
God  should  be  known  and  worshipped  by  the  whole  world.  • 

5.  Before  the  world  was.]  That  is,  from  eternity,  before 
there  was  any  creation — so  the  phrase,  and  othere  similar  to 
it,  are  taken  in  the  Sacred  Writings,  see  ver.  24.  Psal.  xc.  2. 
Sph.  i.  4.  See  chap.  i.  1.  Let  the  glory  of  my  eternal  divi- 
nity surround  and  penetrate  my  humanity,  in  its  resurrec- 
tion, ascension,  and  in  the  place  which  it  is  to  occupy  at  thy 
right-hand,  far  above  all  creatures,  Phil.  ii.  6,  9. 

II.  Our  Lord's  prayer  for  his  disciples,  ver.  6,  19. 

6.  I  have  manifested  thy  name]  Eipavspwaa,  1  have  bronghi 
it  into  light,  and  caused  it  to  shine  in  itself,  and  to  illuminate 
others.  A  little  of  the  Divine  Nature  was  known  by  ihe 
works  of  creation  ;  a  little  more  was  known  by  the  Mosaic 
revelation  ;  but  the  full  i7ianifestatio7i  of  God,  his  nature, 
and  his  attributes,  came  only  through  the  revelation  of  Christ. 

The  men  which  thou  gavest  me]  That  is,  the  apostles,  who 
having  received  this  knowledge  from  Christ,  were,  by  their 
preaching  and  writings,  to  spread  it  through  tlie  whole  world. 

Out  of  the  world]  From  among  the  .lewish  people;  for  in 
this  sense  is  the  word  Koano;  to  be  understood  in  various  parts 
of  our  Lord's  last  discourses. 

Thine  they  were]  Objects  of  thy  choice,  and  thou  gavest 
them  to  me  from  among  this  very  unbelieving  people,  that  they 
might  be  my  disciples  and  the  heralds  of  my  salvation. 

And  they  have  kept  thy  word.]  Though  their  countrymen 
have  rejected  it :  and  they  have  received  me  as  thy  well-be- 
loved Son  in  whom  thou  delightest. 

8.  I  have  given — them  the  tvords]  I  have  delivered  thy  doc- 
trine to  them,  so  that  they  have  had  a  pure  teaching  immedi- 
ately from  lieaven :  neither  Jewish  fables  nor  fictions  of  men 
have  been  mingled  with  it. 

And  have  known  surely]  Are  fully  convinced,  and  ac- 
knowledge that  I  am  the  promised  Messiah,  and  that  they  are 
to  look  for  none  other  :  and  that  my  mission  and  doctrine  are 
all  divine,  ver.  7,  8. 

9.  I  pray  not  for  the  world]  I  am  not  yet  come  to  that  part 
of  my  intercession,  see  ver.  20.  I  am  now  wholly  employed 
for  my  disciples,  that  they  may  be  properly  qualified  to  preacli 
my  salvation  to  the  ends  of  the  earth.  Jesi«  here  imitates  the, 
high-priest,  the  second  part  of  whose  prayer,  on  the  day  of 
expiation,  was  for  the  priests,  the  so>is  of  Aaron,  see  on  ver.  1. 
These  words  may  also  be  understood  as  applying  to  the  rebel- 
lious Jews.  God's  wrath  was  about  to  descend  upon  them, 
and  Christ  prays  that  his  own  followers  might  be  kept  from 
the  evil,  ver.  15.  But  he  does  not  thus  pray  for  the  irortd, 
the  rebellious  Jews,  because  the  cup  of  their  iniquity  was  full, 
and  their  judgment  slumbered  not. 

10.  /  am  glorified  in  them]  Christ  speaks  of  the  things 
which  were  not,  but  which  should  be,  as  though  they  irere. 
He  anticipates  the  glorifying  of  his  name,  by  the  successful 
preaching  of  the  apostles. 

11.  I a/n  no  more  in  the  world]  I  am  just  going  to  leave  the 
world,  and  therefore  they  shall  stand  in  need  of  peculiar  as. 
sistance  and  support.  They  have  need  of  all  the  influence  of 
my  intercession,  that  they  may  be  preserved  in  thy  truth. 

Keep  through  thine  own  name  those  trhom  thou  hast  given 
me]  Instead  of  ous  ieSoiKos  jiui,  those  whom  thou  /last  given 
me,  ABCEIILMS.  Mt.  BHV.  and  nearly  one  hundred  othei-s, 
read  w  which  refers  to  the  rosovonaTi  cov,  thy  name,  imuiedi- 
;itely  preceding.  The  whole  passage  should  be  read  thus : 
Holy  Father,  keep  them  through  thy  own  name  which  thou, 
hast  given  me,  that  they  may  be  one,  Ac.  By  the  name  here, 
it  is  evident  that  the  doctrine  or  knowledge  of  the  true  God  is 
intended  ;  as  if  our  Lord  had  said,  Keep  them  in  that  doctrine 
which  thou  hast  given  me.  that  they  may  be  one,  &c.    This 


He  prai/s  that  Ihcy  mny  he 


CHAPTER  XVII. 


sanclifiF.d  and  prcsrvvcd  from  eeif. 


name  :  Ihose  tlial  thou  gavest  me  I  have  kept,  and  »■  none  of 
tlieni  is  lost,  'but  the  son  of  perdition;  "  tliut  tlie  scripture 
tniglit  be  fullilled. 

13  And  now  come  I  to  thee;  and  these  things  1  speak  in  the 
world,  that  they  might  have  luy  joy  fulfilled  in  themselves. 

M  *  1  have  given  them  thy  word  ;  '  and  the  world  liutti  hated 
them,  because  they  are  not  of  the  world,  ^  even  as  I  am  not  of 
the  workl. 

15  ^  I  pray  not  that  thou  shouldest  take  them  out  of  the  world, 
but  "  that  thou  shouldest  keep  them  from  the  evil. 

IC  <•  They  are  not  of  the  world,  even  as  I  am  not  of  the  world. 

17  n  •  Sanctify  them  through  thy  truth :  '  thy  word  is  truth. 

IS  E  ,\s  thou  hast  sent  me  into  the  world,  even  so  have  i  also 
bent  tliem  into  the  world. 

10  .\nd  h  for  their  sakes  I  sanctify  myself,  that  they  also 
might  be  '  sanctified  through  the  trutli. 

20  II  Neither  pray  I  for  these  alone,  but  for  them  also  which 
shall  believe  on  me  through  their  word; 

wCh.18  9.  1  .lolin2.  10— X  Ch.  6.70  &  13.  13.— y  Psa.109  3  Adsl.  W.— i  Vcr>e 
P-n  Chap.  15  18,  19.  IJohn  3.13.— h  Ch.  8.23.  Verse  Id— c  Mall.  6.  IJ.  Gal  1.4. 
2Tl.e.i»  3.3.  IJoLn  5.  IS.-il  Verse  14— e  Ch  IS.3.  Acts  15.  9  Bph.i.X.  IPel.l. 
2:>.-f3yam.7.2S.  Psa.  119.142,  151.    Ch.  8.  40.— e  Ch.'.iO.Ul. 


reading  is  supported  by  the  most  ample  evidence  and  indis- 
putable authority.  Griesbach  has  admitted  it  into  the  text, 
«nd  professor  White  in  his  CRISEilS  says  of  it,  Lectio  indu- 
bie  genuina,  "  It  is  without  doubt  tlie  genuine  reading." 

f/tiit  they  may  he  one]  That  tliey,  and  all  that  believe 
through  their  word  (the  doctrine  which  I  have  given  them,) 
may  be  one  body,  united  by  one  Spirit  to  me  tlicir  living  head. 
The  union  which  Christ  recommends  here,  and  prays  for,  is 
so  complete  and  glorious,  as  to  be  fitly  represented  by  that 
union  which  subsists  between  the  Father  and  the  Son. 

12.  I  kept  them  hi  thy  name]  In  thy  doctrine  and  truth. 

But  the  son  of  perdition]  So  we  find  that  .ludas,  wnoin  all 
account  to  have  been  lost,  and  whose  case  at  best  is  e.xtremely 
dubious,  was  firet  given  by  God  to  Christ.  Hut  why  was  he 
lost  1  Because,  says  St.  Angustin,  he  would  not  bo  saved  : 
and  he  further  adds.  After  the  commission  of  his  crime,  he 
might  have  returned  to  God  and  have  found  mercy.  Aug. 
Serra.  12o.  n.  5.  Psal.  cxlvi.  n.  20.  Ser.  352.  n.  8.  a;id  :n  Pssri. 
cviii.  See  Calmel ;  who  remarks,  Judas  only  became  the  son 
of  perdition,  because  of  his  wilful  malice,  his  abuse  of  the 
grace  and  instructions  of  Clirist :  and  was  condemned  through 
ilis  own  avarice,  perfidy,  insensibilitij,  and  despair.  In  be- 
half of  the  mere  possibility  of  the  salvation  of  Judas,  see  the 
observations  at  the  end  of  Acts  i. 

Perdition  or  destruction  is  personified  ;  and  Judas  is  re- 
l>reseiited  as  being  her  son,  i.  e.  one  of  the  tturst  of  men — one 
wliose  crime  appears  to  liave  been  an  attempt  to  destroy  not 
only  the  Saviour  of  the  world,  but  also  the  whole  human 
race.  And  all  this  he  was  capable  of  through  the  love  ofmo- 
■ney !  IIow  many  of  those  uHio  are  termed  creditable  persons 
in  the  world,  have  acted  his  crime  over  a  thousand  times ! 
To  Judas  and  to  all  his  brethren,  who  sell  God  and  their  souls 
for  money,  and  who  frequently  go  out  of  this  world  by  a  vio- 
lent voluntary  death,  we  may  apply  those  burning  words  of 
Mr.  Blair,  with  very  little  alteration  : 

"  O  cursed  lust  of  gold  !  when  for  thy  sake 

Tlie  wretch  throws  up  his  interest  in  both  worlds, 

First  hang'd  in  this,  then  damn'd  \n  that  to  come." 

That  the  scripture  tnight  be  fulfilled]  Or,  thus  the  scripture 
is  j'nWted,  see  Psal.  xli.  9.  cix.  ft.  comnarcd  with  Acts  i.  20. 
Thus  the  traitorous  conduct  of  Judas  has  been  represented 
and  illustrated  by  that  of  Ahilhophel,  and  the  rebellion  of  Jl6- 
saloin  against  his  father  David.  Thus  what  was  spoken  con- 
cerning them,  was  also  fulfilled  in  Judas:  to  him  therefore 
these  scriptures  arc  properly  applied,  though  they  were  ori- 
ginally spoken  concerning  oilier  traitors.  Hence  we  plainly 
see  that  the  treachery  of  Judas  was  not  the  effect  of  the  pre- 
diction, for  that  related  to  a  different  case  :  but  as  his  was  of 
the  same  nature  with  that  of  the  others  ;  to  it  the  same  scrip- 
I'lres  were  applicable. 

13   Mil  joy  fulfilled  in  themselves]  See  on  chap.  xv.  11. 

M.  /  have  given  them  thy  word]  Or,  thy  doctrine — tov  Ao- 
yov  CUV.  In  this  sense  the  word  Aoj  o{  is  often  used  by  St.  John. 

And  the  trorld  hath  hated  them]  The  Jewish  rulers,  &c. 
have  hated  them. — Why  ?  Because  they  received  the  doc- 
trine of  God,  the  science  of  salvalign  ;  anil  taught  it  to  others. 
They  knew  Jesus  to  be  the  Messiah,  and  as  such  they  pro- 
clainieil*hiin :  our  Ix)rd  speaks  prophetically  of  what  was 
about  to  take  place.  How  terrible  is  the  perversion  of  human 
nature  !  Men  despise  that  which  they  should  esteem  :  and 
endeavour  to  destroy  that,  without  which  tliey  must  be  de- 
stroyed themselves  ! 

15.  That  thou  shouldest  take  them  nut  of  the  world]  They 
must  noi  yet  leave  the  land  of  Jndea :  they  had  not  as  yet 
borne  their  testimony  there,  concerning  Christ  crucified  and 
risen  again  from  the  dead.  To  take  them  away  before  this 
work  was  finished,  would  not  answer  the  gracious  design  of 
God. — 1.  Christ  does  not  desire  that  his  faithful  apostles  should 
soon  die,  and  be  taken  to  God.  No:  but  that  thev  mav  live 
long,  labour  long,  and  bring  forth  much  fruit.  2.  He"  does 
not  intimate  that  they  should  se-lude  themselves  from  the 
world,  by  going  to  the  desert  or  to  the  cloister.'< :  but  that  they 
should  continue  in  and  among  the  world,  that  thev  may  have 
the  opportunity  of  recommending  the  salvation  of  God.  3. 
Christ  only  prays  that  tchilr.  tlx-y  are  in  the  world,  employed 


21  k  That  they  all  may  be  one ;  '  as  lliou,  l''allicr,  art  in  me, 
and  1  in  tliee,  that  tlicy  also  may  be  one  in  us :  that  the  world 
may  believe  that  thou  hast  sent  me. 

22  And  tlie  glory  which  thou  gavest  me,  I  have  given  them  ; 
■"  that  they  may  be  one,  even  as  we  are  one  : 

Zi  1  in  them,  a;;d  thou  in  mo,  "  that  they  may  be  made  per- 
fect in  one  ;  and  that  llie  world  may  know  that  thou  ha.sl  sent 
me,  and  hast  loved  tlieui.  as  thou  hast  loved  me. 

21  "  Father,  I  will  that  they  also,  whom  thou  hast  given  me, 
be  with  me  where  I  am ;  that  they  may  behold  my  glory  wliic)i 
thou  hast  given  uic :  '  for  thou  lovedst  inc  before  the  founda- 
tion of  the  world. 

25  O  rigliteous  Father,  '>  the  woild  hatli-ncl  known  thee  ;  but 
'  I  have  known  thee,  and  ^  these  have  known  that  thou  hast 
sent  me. 

26  <  .\nd  I  have  declared  vmlo  them  thy  name,  and  will  de- 
clare (■/  .•  that  the  love  "  wherewith  thou  hast  loved  me  may 
be  in  them,  and  I  in  thcin. 

h  1  for.  1.2,  30.  1  Thera-A  7.  Heb  in  in._i  Or,  iruly  BUielilieii.-l:  Verse  ll.ffi, 
23.  Ch.in.lfi.  Horn. 12.5.  Ool  3  M  — 1  Ch  ID  IVI  «l  14.11.— m  Ch.H.iiO.  I  Jn.l.3.& 
3,0t— nCol.3.  M.-oCh.l2'S.fcl.|3.  ITlici».4.17.— p  Vf-.5.— (lCh.l5  2I.&  10.3.— 
rCh.7.S!>.fc8.55.tt  lu.lj.— «  \o.-.3.  Cb.lO.ar.-l  Ver.6.  Ch,  Ij.  IS.— u  Ch.  15.9. 


ill  the  work  of  the  ministry,  they  may  be  preserved  from  the 
influence  tov  vovripov  of  the  evil  one,  the  devil,  who  had  lately 
entered  into  Juda.';,  chap  .\iii.  27.  and  who  would  endeavour 
to  enter  into  them,  ruin  their  souls,  anil  destroy  their  work. 
A  devil  without  can  do  no  harm  ;  but  a  devil  toithin  ruins  all. 

17.  Sanctify  them]  Aj  inaoi-,  from  a,  7iegative,  and  )•>;,  the 
earth.  This  word  has  two  meanings  ;  1.  It  signifies  to  conse- 
crate, to  .separate  from  cirth  and  common  use,  and  to  devote 
or  dedicate  to  (?nd  and  his  sen-ice.  2.  It  signifies  to  make 
holij  or  ptire.  The  prajcrof  Cfirist  maybe  understood  in 
both  these  senses.  He  prayed,  1.  That  they  might  be  fully 
consecrated  to  the  work  of  the  ministry,  and  separated  from 
all  worldly  concerns.  2.  That  tliey  might  be  holy,  and  pat- 
terns of  all  holiness  to  those  to  whom  they  announced  the  sal- 
vation of  (Jod.  A  minister  who  engages  himself  in  worldly 
concerns  is  a  reproach  to  the  Gos|)el :  and  he  who  is  not  save' 
from  his  own  sins,  can  with  a  bud  grace  reconim..nid  salvation 
to  others. 

'J'hrough  thy  truth]  It  is  not  only  according  to  the  trtiih  of 
God  that  ministers  arc  to  be  set  apiirt  to  the  sacred  work  ;  but 
it  is  from  that  truth,  and  according  to  it,  that  they  must 
preach  to  others.  Tliatd.ictrine  which  is  not  drawn  from  the 
truth  of  G'hI,  can  never  save  souls.  '  God  blesses  no  word  but 
his  own  ;  because  none  is  trutli  without  mixture  of  t-rror,  but 
that  wliich  has  proceeded  froiii  himself.  Our  Lord  still  acts 
here  in  reference  to  the  eoiidu.:!  of  the  hisli  priest,  t'>  wliom 
it  belonged  to  sanctify  the  priests,  the  sons  of  Aaron  :  see  on 
ver.  1. 

IS.  As  thou  hast  sent  me — so  have  I  also  sent  them]  Tlie 
apostles  had  the  same  commission  which  Christ  had,  consi- 
dered as  jnan — they  were  endued  Avith  the  same  Spirit,  so 
that  they  could  not  err,  and  their  word  v,-as  accon:panied  v»-:th 
the  same  success. 

19  /  sanctify  myself]  I  consecrate  and  derote  mysflf  to 
death — that  1  may  thereby  purchase  eternal  salvation  for 
them.  There  seems  to  be  I'lerc  an  allusion  to  the  entering  of 
the  high-priest  into  the  holy  of  holies,  when,  having  otiered 
the  sacrifice,  he  sprinkled  the  blood  before  the  ark  of  the  co- 
venant. So  Jesus  entered  into  the  holiest  of  all  by  his  own 
blood,  in  order  to  obtain  everlasting  redemption  for  men  :  sec 
Ileb.  ix.  11 — 13.  The  word,  aj  <a^a),  \o  consecrate  ox  sanctify , 
is  used  in  the  sense  of  devoting  to  death  in  .ler.  xii.  3.  holh  in 
the  HehreiD,  and  in  the  Septuagint :  the  Hebrew  trip,  signi- 
fies also  to  sacrifice. 

III.  Our  Lord's  pi-ayer  for  his  cliiuxh,  and  for  all  who  would 
believe  on  his  name,  through  the  preaching  of  the  apostles 
and  their  successors :  see  on  ver.  1. 

20.  Neither  pray  I  for  these  alone]  This  prayer  extends 
itself  through  all  ages,  and  lakes  in  every  soul  that  believes  in 
the  I/ord  Jesus. 

And  what  is  it  that  Christ  asks  In  behalf  of  his  followers'? 
The  greatest  of  blessings :  unity,  peace,  love,  and  eternal  glory. 

21.  That  they  all  may  be  one]  This  prayer  was  literaliy 
answered  to  the  first  belie\ei-s,  who  were  all  of  one  heart  ani 
of  one  soul :  .\cLs  iv.  -12.  And  why  is  it  that  believers  are  not 
in  the  same  spirit  now  1  Because  they  neither  attend  to  the 
example,  nor  to  the  truth  of  Christ. 

That  the  world  may  believe]  We  liavi^  already  seen  that 
the  word  »,(«r;iof,  world,  is  used  in  several  parts  of  this  last 
discourse  of  our  Lord,  to  signify  the  Jewish  people  only. 

Christ  will  have  all  his  memhei-s  to  be  one  in  spirit— one  in 
rights  and  privileges,  and  one  in  the  blessedness  of  the  future 
world. 

22.  And  the  glory  rchich  thou  gavest  me,  J  hare  given  Iheml 
That  i.s,  the  power  to  work  miracles,  and  to  preach  unadulte- 
rated truth,  say  some :  but  as  our  lx)rd  is  not  here  praying  for 
the  disciples,  but  for  all  those  who  should  believe  on  hint, 
through  their  word:  ver.  20.  it  is  more  natural  to  understand 
the  pa.s.sage  thus.  As  Christ,  according  to  his  huinan.  nature, 
is  termed  the  Son  of  Clod,  he  may  be  understood  as  saying, 
'•  I  have  communicated  to  all  those  who  believe,  or  shall  be- 
lieve in  me,  the  glorious  privilege  of  becoming  sons  of  God ; 
that,  being  all  adopted  children  of  the  same  Father,  they  mav 
abide  in  peace,  love,  and  unity."  For  this  reason  it  is  said, 
Urb.  li    11.  Christ   is  not  ashamed  to  call  them  brethren 

315 


Christ  goes  to  the ST.  JOHN. 

However,  our  Lord  may  liei-e,  as  in  several  otlier  places,  be 
using  the  past  for  the  future ;  and  the  words  may  therefore 
be  understood  of  the  glory  which  they  were  to  share  with  him 
in  heaven. 

23.  That  the  world  may  knorr]  That  the  Jewish  people 
first,  and  secondly  the  Gentiles,  may  acknowledge  me  as  the 
true  Messiah,  and  be  saved  unto  life  eternal. 

24.  That  they  may  behold  my  glory]  That  they  may  e?ijoy 
eternal  felicity  with  me  in  thy  kingdom,  So  the  word  is  used, 
chap.  iii.  3.  Malt.  v.  8.  Tlie  design  of  Christ  is,  that  all  who 
believe,  should  love  and  obey  persevere  unto  the  end,  and  be 
eternally  united  to  liiniselfT  and  tlie  ever  blessed  God,  in  the 
kingdom  of  glory. 

25.  The  world  hath  7iut  known  me]  Have  not  acknowledged 
me.    See  on  chap.  i.  11,  12. 

And  these  have  known]  Here  our  Lord  returns  to  the  dis- 
ciples, speaks,  1st  Of  their  having  received  him  as  the  Mes- 
siah ;  Silly.  Of  his  snaking  tlie  Father  known  unto  them ; 
3d!y.  Of'liis  purpose  to  continue  to  influence  them  by  the 
Spirit  of  truth,  that  they  might  be  perfectly  united  to  God  by 
an  indwelling  Saviour  for  ever. 

26.  /  hare  declared  unto  them  thy  name,  &c.]  I  have  taught 
them  the  true  doctrine. 

And  will  declare  it)    This  he  did,   1st.  By  the  conversation 


garden  qf  Gethsemane. 


he  had  with  his  disciples  after  his  resurrection,  during  the 
space  of  forty  days.  2dly.  By  the  Holy  Spirit  which  was 
poured  out  upon  them  on  the  day  of  Pe7itecost.  And  all  these 
declarations  Jesus  Christ  made,  that  the  love  of  God,  and 
Christ  Jesus  himself,  might  dwell  in  them  ;  and  thus  they 
were  to  become  a  habitation  for  God  througli  the  eternal  Spirit. 
Our  Lord's  sermon,  which  he  concluded  by  the  prayer  re- 
corded in  this  chapter,  begins  at  verse  13.  of  chap.  xiil.  and  is 
one  of  the  most  excellent  that  can  be  conceived.  His  sermon 
on  the  Mount  shows  men  wliat  they  should  do,  so  as  to  please 
God :  this  sermon  shows  them  how  they  are  to  do  the  things 
prescribed  in  the  other.  In  the  former,  the  reader  sees  a 
strict  morality  which  he  fears  he  shall  never  be  able  to  per- 
form :  in  this,  he  sees  all  things  are  possible  to  him  who  be- 
lieves ;  for  that  vei7  God  who  made  him,  shall  dwell  in  his 
heart,  and  enable  him  to  do  all  that  He  pleases  to  employ  him 
in.  No  man  can  properly  understand  the  nature  and  design 
of  the  religion  of  Christ,  who  does  not  enter  into  the  spirit  of 
the  preceding  discourse.  Perhaps  no  part  of  our  Lord's  words 
has  been  less  undeistood,  or  more  perverted,  than  the  seven- 
teenth chapter  of  St.  John.  I  have  done  what  1  could  in  so 
small  a  compass,  to  make  every  thing  plain :  and  to  apply 
these  words  in  that  way  in  which  1  am  satisfied  he  used 
them. 


CHAPTER  XVIII. 

Jesus  passes  the  brook  Cedron,  and  goes  to  the  garden  of  Gethsemane,  1.  Judas  having  betrayed  him,  comes  to  the  place 
with  a  troop  of  men  to  take  him,  2,  3.  Jesus  addresses  them,  and  they  fall  to  the  ground,  4—6.  He  addresses  them  again, 
and  Peter  stnites  Malchvs,  1 — 11.  Thetj  seize  him,  and  lead  him  away  to  Caiaphas,  12 — 14.  Peter  follows  to  the  palace 
of  the  high-priest,  15—13.     The  high-pr'iesi  questions  Christ  concerning  his  doctrine,  and  Jesus  answers,  and  is  smitten, 

19 23.     Peter  denies  his  Lord  twice,  24 — 27.     Jesus  is  led  to  the  judgment  hall,  and  Pilate  a?id  the  Jews  converse  about 

him,  28—32.  Pilate  converses  with  Jesus,  who  informs  him  of  the  spiritual  nature  of  his  kingdom,  33—37.  Pilate  re- 
turns to  the  Jews,  and  declares  Christ  to  be  innocent,  38.  He  seeks  to  discharge  him,  and  the  Jews  clamour  for  his  con- 
demnation, 39,  40.     [A.  M.  4033.     A.  D.  29.     An.  Olymp.  CCIL  1.] 


WHEN  Jesus  had  spoken  these  words,  °-  he  went  forth  with 
his  disciples  over  •>  the  brook  Cedron,  where  was  a  gar- 
den, into  the  which  he  entered,  and  his  disciples. 

2  And  Judas  also,  which  betrayed  him,  knew  the  place :  (°  for 
Jesus  ofttimes  resorted  thither  with  his  disciples.) 

3  <•  Judas  then,  having  received  a  band  of  men  and  officers 
from  the  chief  priests  and  Pharisees,  cometh  thither  with  lan- 
terns, and  torches,  and  weapons. 

4  Jesus  therefore,  knowing  all  things  that  should  come  upon 
him,  went  forth,  and  said  unto  them.  Whom  seek  ye  7 

5  They  answered  him,  Jesus  of  Nazareth.    Jesus  saith  unto 

a  Mallhew  26.  36.  Mark  14.  32.  Luke  23.  39.— b  2  Samuel  .15.  S3.-C  Luke  21. 
37  &,  22.  S9. 


NOTES. — Verse  1.  Over  the  brook  Cedron]  Having  finished 
the  prayer  related  in  the  preceding  chapter,  our  Lord  went 
straight  to  the  garden  of  Gethsemane:  Matt.  xxvi.  36.  which 
was  in  the  mount  of  Olives,  eastward  of  Jerusalem.  This 
mount  was  separated  from  the  city  by  a  very  narrow  valley, 
through  llie  midst  of  which  the  brook  Cedron  ran :  see  1  Mace, 
xii.  37.  Joseph.  War,  b.  v.  c.  2.  s.  3.  xii.  2.  Cedron  is  a  very 
small  rivulet,  about  six  or  seven  feet  broad  ;  nor  is  it  constantly 
supplied  with  water,  being  dry  nil  the  year,  except  during  the 
rains.  It  is  mentioned  in  the  Old  Testament;  2  Sam.  xv.  23. 
1  Kings  XV.  13.  2  Kings  xxiii.  4.  And  it  appears,  the  evan- 
gelist only  mentions  it  here  to  call  to  remembrance  what  hap- 
pened to  David,  when  he  was  driven  from  Jerusalem  by  his 
son  Absalom ;  and  he  and  his  followers  obliged  to  pass  the 
brook  Cedron  on  foot:  see  2  Sam.  xv.  23.  All  this  was  a  very 
expressive  figure  of  what  happened  now  to  this  second  David, 
by  the  treachery  of  one  of  his  own  disciples.  This  brook  had 
•its  name  probably  from  -np  Kadar,  he  was  black ;  it  being 
the  place  into  which  the  blood  of  the  sacrifices,  and  other  filth 
of  the  city,  ran.  It  was  rather,  says  Lightfoot,  the  sink,  or  the 
common  sewer  of  the  city,  than  a  brook.  Some  copyi-sts  mis- 
taking Ktrlpoji'  for  Greek,  have  changed  tov  into  tmv,  and  thus 
liave  written  rotv  'K.cSpMv,  of  cedars,  instead  of  ruv  Ktipwv,  the 
brook  of  Cedron:  but  this  last  is  undoubtedly  the  genuine 
reading. 

A  garden]  Gethsemane:  see  on  Matt.  xxvi.  36.  The  .Jew- 
ish grandees  had  their  gardens  and  pleasure  grounds  witliout 
tlie  city,  even  in  the  mount  of  Olives.  This  is  still  a  common 
custom  among  the  Asiatics.  St.  John  mentions  nothing  of  the 
ugony  in  the  garden  ;  probably  because  he  found  it  so  amply 
related  by  all  the  otlier  evangelists.  As  tliat  accoimt  should 
come  in  here,  the  reader  is  desired  to  consult  the  notes  on  Matt, 
xxvi.  36—47.  See  also  Mark  xiv.  30,  36.  and  Luke  xxii.  40,  44. 

2.  Judas — knew  the  place]  As  many  had  come  from  dilTer- 
ent  quarters  to  celebrate  the  pass-over  at  Jerusalem,  it  could 
not'be  an  easy  matter  to  find  lodging  in  the  city :  Jesus  there- 
fore chose  to  pass  the  night  in  the  garden  with  his  disciples, 
which  from  this  verse,  and  from  Luke  xxii.  39.  we  find  was 
his  frequent  custom,  though  he  often  lodged  in  Bethany.  But 
as  he  had  supped  in  the  city  this  evening,  Judas  took  it  for 
granted  that  he  had  not  gone  to  Bethany,  and  therefore  was  to 
be  met  with  in  the  garden :  and  having  given  this  information 
to  the  priests,  they  gave  him  some  soldiers  and  others  that  he 
might  be  the  better  enabled  to  seize  and  bring  him  away. 

3.  A  bayid]  Tr)v  ancipav,  the  band  or  troop.  Some  think 
that  the  spira,  was  the  same  as  the  Roman  cohort,  and  was 
the  tenth  part  of  a  legion,  which  consisted  sometimes  of  4200, 
and  sometimes  of  5000  foot,  But  Raphelius,  on  Matt,  xxvii. 
87.  nas  clearly  proved  from  Polybius  that  the  spira  was  no 

316 


them,  I  am  he,  and  Judas  also,  which  betrayed  him,  stood  with 
them. 

6  As  soon  then  as  he  said  unto  them,  I  am  he,  they  went  back- 
ward, and  fell  to  the  ground. 

7  Then  asked  he  them  again,  Whom  seek  ye'?  And  they  said, 
Jesus  of  Nazareth. 

8  Jesus  answered,  I  have  told  you  that  I  am  he :  if  therefore 
ye  seek  me,  let  these  go  their  way  : 

9  That  the  saying  might  be  fulfilled,  which  he  spake,  •  Of 
them  wliich  thovi  gavest  me,  have  I  lost  none. 

10  n  f  Then  Simon  Peter,  having  a  sword,  drew  it,  and  smote 

d  Mali.  S5.47.  Mark  14.43.  LukeiS.47.  Acts  1.16.-e  Ch.l7.12.-f  Mau.  26.51. 
Mark  14  47.     Luke  :2. 49,  50. 

more  than  the  tenth  of  the  fourth  part  of  a  legion.  And  as  the 
nvimber  of  the  legion  was  uncertain,  and  their  divisions  not  at 
all  equal,  no  person  can  tell  how  many  the  bapd  or  s^j'ra  con- 
tained. See  many  curious  particulars  in  Raphelius  on  this 
point,  vol.  i.  p.  351.  edit.  1747.  This  band  was  probably  those 
Roman  soldiers  given  by  the  governor  for  the  defence  of  the 
temple :  and  the  officers  were  those  who  belonged  to  the  san- 
hedrim. 

With  lanterns  and  torches]  With  these  they  had  intended 
to  search  the  corners  and  caverns,  provided  Christ  had  hidden 
himself;  for  they  could  not  have  needed  them  for  any  other 
purpose,  it  being  now  the  fourteenth  day  of  the  moon's  age, 
in  tlie  month  Nisan,  and  consequently  she  appeared  full  and 
bright.  The  weapons  mentioned  here  were  probably  no  other 
than  clubs,  staves,  and  instruments  of  that  kind,  as  we  may 
gather  from  Matt.  xxvi.  55.  Mark  xiv.  48.  Luke  xxii.  52. 
The  swords  mentioned  by  the  other  evangelists  were  proba- 
bly those  of  the  Roman  soldiers :  the  clubs  and  staves  be- 
longing to  the  chief  priest's  oflicers. 

4.  Jesus — knotding  all  things,  &c.]  He  liad  gone  through 
all  his  preaching,  working  of  miracles,  and  passion;  and  bad 
nothing  to  do  now,  but  to  offer  up  himself  on  the  cross :  he 
therefore  went  forth  to  meet  them,  to  deliver  himself  up  to 
death. 

5.  Jesus  of  Nazareth]  They  did  not  say  this  till  after  Judas 
kissed  Christ,  which  was  the  sign  which  he  had  agreed  with 
the  soldiei-s,  &c.  to  give  them  that  they  might  know  wlioin 
they  were  to  seize ;  see  Matt.  xxvi.  48.  Though  some  harmo- 
nists place  the  kiss  after  what  is  spoken  in  the  ninth  verse. 

6.  They  went  backtcard,  and  fell  to  the  ground.]  None  of 
the  other  evangelists  mention  this  very  important  circum- 
stance. Our  Lord  chose  to  give  them  this  proof  of  his  infinite 
power,  that  they  might  know  that  their  power  could  not  pre- 
vail against  him,  if  he  chose  to  exert  his  might ;  seeing,  that 
the  very  breath  of  his  mouth  confounded,  drove  back,  and 
struck  them  down  to  the  earth.  Thus  by  the  blast  of  God 
they  might  have  perished,  and  by  the  breath  of  his  nostrils 
they  might  have  been  consumed  ;  Job  iv.  9. 

8.  Let  these  go  their  way]  These  words  are  rather  words  of 
authority,  than  words  of  entreaty.  I  voluntarily  give  my- 
self up  to  you,,but  you  must  not  molest  one  of  these  my  disci- 
ples. At  your  peril  injure  them.  Let  them  go  about  their 
business  :  I  have  already  given  you  a  sufficient  proof  of  my 
power :  I  will  not  exert  it  in  my  own  behalf,  for  I  will  lay 
down  my  life  for  the  sheep ;  but  I  will  not  permit  you  to  in- 
jure the  "least  of  these.  It  was  certainly  the  supreme  power 
of  Christ  that  kept  the  soldiers  and  the  mob  from  destroying 
all  the  disciples  present,  when  Peter  had  given  them  such 
provocation,  in  cutting  off  UiQ  ear  of  Malchus.    There  were 


Ch list  is  taken,  bound, 


CHAPTER  XVIIl. 


and  led  awa>j  to  Annas, 


tlic  liigh  pricBl's  servant,  and  cut  off  his  right  car.  The  ser- 
vant's name  wub  Malclius. 

1 1  Then  said  Jesus  unto  Peter,  Put  up  thy  sword  into  the 
slieatli :  *  tlic  cup  wliich  my  Fatlier  lialii  given  me,  sliall  I  not 
drink  it7 

12  'i  Then  the  band,  and  llie  captiiin,  and  offlcers  of  tlic  Jews, 
tool{  Jesus,  and  bound  him, 

13  And  •>  led  him  away  to  '  Aun;is  first ;  for  he  was  fatherin- 
.aw  to  Caiaphas,  wliich  was  the  higlipriest  tliiit  same  k  year. 

14  '  Now  (Jaiai)lias  was  he,  wliich  gave  counsel  to  tlie  Jews, 
that  it  was  expedient  that  one  man  sliould  die  for  the  people. 

15  It  "'  And  Siinoii  Peter  followed  Jesus,  and  so  did  another 
disciple:  that  disciple  wag  known  unto  the  liigh. priest,  and 
went  in  witli  Jesus  into  the  palace  of  the  high-priest. 

16  "  Hut  Peter  stood  at  the  door  without.  Then  went  out  that 
other  disciple,  which  was  known  unto  the  high-priest,  and 
spake  unto  her  that  kept  the  door,  and  brought  in  Peter. 

17  Then  saith  the  damsel  that  kept  the  door  unto  Peter,  Art 


Srobably  no  other  disciples  with  Christ  than  Peter,  James,  and 
ohn,  ai  this  lime  :  see  Matt.  xxvi.  37.  Mark  xiii.  ;i3. 

10.  Having  a  sword]  f'ee  the  note  on  I,iike  xxii.  36. 

Cut  off  his  right  ear.]  lie  probably  designed  to  have  cloven 
his  scull  in  two  ;  but  God  turned  it  a.side,  and  only  permitted 
llic  ear  to  be  taken  olf;  and  this  lie  would  not  have  suflored, 
but  only  that  he  might  have  the  opportunity  of  giving  them  a 
most  striking  proof  of  liis  divinity,  m  working  an  astonishing 
miracle  on  the  occasion  ;  sec  the  notes  on  Matt.  xxvi.  51 — .3t;. 

The  other  three  cvaiigi-lists  mention  this  transaction  ;  but 
neither  give  the  name  of  Peter,  nor  of  Malchus :  probably 
because  both  persons  were  alive  when  they  wrote  :  but  it  is 
likely  both  had  been  long  dead,  before  tit.  John  published  liis 
liistorv. 

1 1.  rhe  cup  tchich  my  Father  hath  given  me]  The  cup  sig- 
nifies sometimes  the  lot  of  life,  wliether  prosperous  or  ad- 
verse :  here  it  signifies  the  final  sun«;rings  of  Christ. 

12.  The  captain]  XiXiu^x^Si 'he  chiliareh,  or  chief  over  one 
thousand  mm — answering  nearly  to  a  colonel  with  us.  See 
the  note  on  Luke  xxii.  1.  He  was  probably  the  prefect  or 
captain  of  the  temple  guard. 

13.  To  Annas]  This  man  must  have  had  great  authority  in 
his  nation,  1.  Because  he  hail  been  a  long  time  high-priest. 
2.  Because  he  had  lu)  less  than _/fi'*  sons,  who  successively  en- 
joyed the  dignity  of  the  high-priesthood.  And,  3.  Because  his 
son-in-law  Caiaphas  was  at  this  time  in  possession  of  tliat  of- 
fice. It  is  likely  that  Annas  wna  ch'w( of  Ihii  sanhedrim  ;  and 
that  it  was  to  him  in  that  olBce,  that  Christ  was  first  brought. 
Some  think  that  yl;i«a,s- was  still  higlipriest,  and  tliat  Caia- 
phas was  only  his  deputy,  tlioii;,'li  hr  did  the  principal  part  of 
the  business;  and  that  it  is  bicause  of  this,  that  he  is  called 
high-priest.     But  see  the  notes  on  Matt.  ii.  4.  and  Luke  iii.  2. 

That  same  year.]  The  ofRce  was  now  no  longer  during  life 
as  formerly.     S*ee  the  note  on  chap.  xi.  49. 

What  is  related  in  the2Uh  verse.  Now  Annas  had  sent  him 
bound  to  Caiaphas,  conies  properly  in  after  the  13th  verse. 
One  of  the  Vienna  MSS.  ados  this  verse  ihere,  the  latter  ^y- 
riac  has  it  in  Uic  margin,  and  St.  Cyril  in  the  text  Sec  the 
margin. 

M.  Cainphaft  teas  he,  which  gave  counsel,  &c.]  Therefore 
he  was  an  improper  person  to  sit  in  Judgment  on  Christ,  whom 
he  had  pre;urfg-e</ and  precondemned :  see  on  chap.  xi.  50 — 
52.  But  Christ  must  not  be  treated  according  to  the  rules  of 
justice  ;  if  he  had,  he  could  not  have  been  put  to  death. 

l.'i.  And— another  di.iciple]  Nol  TUAt  other  disciple,  for  the 
nrtidf  is  omitted  bv  AD.,  two  others  ;  some  editions  ;  Syriac, 
Persic,  Ciuthic,  anil  A'onniis  ;  So  the  Vulgate  is  to  be  under, 
stood.  There  arc  many  conjectures  who  this  disciple  was  : 
Jerom,  Chrysostom,  Theophylact,  Wonnus,  Lyra,  Erasmus, 
Pisrator,  and  others,  say  it  was  John.  It  is  true,  John  fre- 
quently mentions  himself  in  the  third  pcreon,  but  then  he  has 
always  whom  Jrsu.i  loved,  as  in  chap.  xiii.  23.  xix.  26.  xxi.  7. 
20.  except  in  chap.  xix.  35.  where  he  has  plainly  pointed  out 
himself  as  writer  of  this  Cospel :  but  in  tlie  place  before  us, 
he  has  mentioned  no  circum-stance  by  which  that  dis-.-iple  may 
be  known  to  be  John.  To  this  may  be  added,  that  John  being 
not  only  a  Galilean,  but  a  fisherman  by  trade,  it  is  not  likely 
that  he  should  have  been  known  to  the  high  priest,  as  It  is  here 
said  of  that  disciple  who  followed  Jesus  with  Peter.  See  Bi- 
shop Pearce,  ana  Calmet.  The  conjecture  of  Grotius  is  the 
most  likely  :  viz.  that  it  was  the  person  at  whose  house  Jesus 
had  supped.  !<t.  Augustin,  Tract.  IIJ.  speaks  like  a  man  of 
Hound  sense  :  We  should  not  decide  hastily,  says  he,  on  a  sub- 
ject concerning  which  the  St-ripture  is  silent. 

17.  The  damsel  that  kept  the  door]  Ca-zarius,  a  writer  quo- 
ted by  Calmet,  says,  this  porteress  was  named  Dnllila.  It  is 
worthy  of  remark,  that  women,  especially  old  women,  were 
employed  by  the  ancients  as  porters.  In  2  Sam.  iv.  b.  both 
the  Scptuagint  and  Vulgate  make  a  woman  porter  to  Ishbo- 
sh^th  .\RisT0PHA.N8s,  in  Vespis,  v.  765.  mentions  lliein  in  tlie 
same  office,  and  calls  them  Xrjirif,  Stkis,  which  seems  to  signify 
Kcommon  maid  servant :  On  rijv  ^I'puf  airoiff v  rjS/;«i;  Xacpa. 
Anil  ErRipiD3s,  Troad.  brings  in  Hecuba,  complaining  that 
she,  who  was  wont  to  sit  upon  a  throne,  is  now  reduced  to  the 
miserable  necessity  of  becoming  a.  porter,  or  a  nurse,  in  order 
to  get  a  morsel  of  bread.  And  Plautcs,  Curcul.  Act.  i.  sc.  I. 
mentions  an  old  wonwu  who  was  keeper  of  the  gate :  Anus 


not  thou  also- one  of  tliis  man's  disciples  I    He  saith,  I  am  not 
H  And  the  servants  and  officers  stood  there,  who  had  made 
a  fire  of  coals:  for  it  was  cold  :  and  thcv  warmed  tlieniselvea  : 
and  Peter  stood  witli  them  and  warmeu  himself. 

19  ti  The  high-priest  then  asked  Jesus  of  his  disciples,  and  of 
his  doctrine. 

20  Jesus  answered  him,  "  I  spake  openly  to  tlie  world  ;  t  ever 
taught  in  the  synagogue,  and  in  the  temple,  whither  the  Jews 
always  resort ;  and  in  .<<ecret  have  I  said  nothing. 

21  Why  askest  thou  me  f  ask  them  which  heard  me,  what  1 
have  said  unto  them  :  behold,  they  know  what  I  said. 

22  And  when  he  had  thus  spoken,  one  of  the  ofllcers  which 
stood  by  'struck  Jesus"*  with  the  palm  of  his  hand,  saying, 
Answerest  thou  the  high  priest  sol 

23  Jesus  answered  him,  If  I  have  spoken  evil,  bear  witness  of 
the  evil :  but  if  well,  why  smitest  tliou  me? 

24  ('  Now  Annas  had  sent  him  bound  unto  Caiaphas  the  high- 
priest.) 


hie  solct  cuhitare  custos  janitrix.  Why  Mey  in  preference  to 
men  should  be  pitched  upon  for  thisofiice,  I  cannot  conceive  ; 
but  we  lind  the  usage  was  common  in  all  ancient  nations.  See 
the  notes  on  Matt.  xxvi.  69. 

1  >!.  .SVr  rn  n  ts  a  nit  uffirers]  These  belonged  to  the  chief  priests, 
&c.  the  Koiiwiii  soldiers  had  probably  been  dismissed  after  ha- 
ving coiidiicti  d  Christ  to  Annas. 

19.  Asked  Jesus  of  his  disciples,  and  of  his  doctrine]  He 
probalily  asked  him,  by  what  authority,  or  in  virtue  of  what 
right,  he  collected  disciples,  formed  a  Jillcrent  sect,  preached 
a  new  doctrine,  and  set  himself  up  for  a  public  reformer?  As 
religion  was  interested  in  these  things,  the  high-priest  was 
considered  as  being  the  properjudge.  But  all  this,  with  what 
follows,  was  tnuisacted  by  night,  and  this  was  contrary  to  es- 
tablished laws.  For  the  Talmud  states,  Sanhed.  c.  iv.  s.  1. 
that  "  criminal  processes  can  neithercommence  nor  terminate, 
but  during  the  course  of  the  day.  If  the  person  be  acquitted, 
the  sentence  may  be  pronounced  during  that  dav  ;  but  if  he 
be  condemned,  tlie  sentence  cannot  be  pronounced  till  the  next 
day.  But  no  kind  of  judgment  is  to  be  executed,  neither  on 
the  eve  of  the  Sabbath,  nor  the  eve  of  any  festival."  Never- 
theless, to  tlie  lasting  infamy  of  this  people,  Christ  was  judi- 
cially interrogated  and  condemned  during  the  night ;  and  on 
the  night  too  of  thepa.ss-over,  or,  according  to  ottiers,  on  the 
ere  of  tliat  feast.  Tiius,  as  I  have  remarked  before,  all  the 
forms  of  justice  were  insulted  and  outraged  in  the  case  of  our 
I.iird.  In  this  liis  humiliation,  his  judgment  was  taken  away. 
See  Acts  viii.  33. 

20.  I  spake  openly  to  the  world]  To  every  person  in  the  land 
indiscriminately — lolhe  jienjile  at  large  ; — the  t/-.)  kooho>,  here, 
is  tantamount  to  the  Kniiili  tout  le  monde,  all  the  world,  i.  e. 
every  person  within  reach.  This  is  another  proof  that  St. 
John  uses  thetenn  world,  to  mean  the  .lewisli  people  only  ;  for 
it  is  certain  our  Lord  did  not  preach  to  the  (Jentiles.  The  an- 
swer of  our  Lord,  mentioned  in  this  and  the  foUowim;  veree, 
is  such  as  became  a  person  conscious  of  his  own  innocence, 
and  confident  in  the  righteousness  of  his  cause.  I  have  taught 
in  the  temple,  in  the  synagogues,  in  all  the  principal  cities, 
towns,  and  villages  ;  and^hrough  all  the  country.  I  have  had 
no  secret  school.  You  and  vour  emissaries  have  watched  me 
every  where.  No  doctrine  has  ever  proceeded  from  my  lips, 
but  what  was  agreeable  to  the  righteousness  of  the  law,  and 
the  purity  of  God.  My  disciples,  when  they  have  taught,  have 
lauglit  in  the  same  way,  and  had  the  same  witnesses.  Ask 
those  who  have  attended  our  public  niinistration.s,  and  hear 
whether  they  can  prove,  that  I  or  my  disciples  have  preached 
any  false  doctrines,  have  ever  troubled  society,  or  distnrbett 
the  state.  Attend  to  the  ordinary  course  of  justice,  call  wit- 
nesses, let  them  make  their  depositions,  and  then  proceed  to 
judge  according  to  the  evidence  brought  before  you. 

22.  0«p  of  the  officers — struck  Jesus]  This  w-as  an  outrage 
to  all  justice  :  for  a  iirisoner  before  he  is  condemned,  is  ever 
considered  to  be  under  the  especial  protection  of  justice  ;  nor 
has  any  one  a  right  to  touch  him,  but  according  to  the  direc- 
tion of  the  law.  But  it  has  been  observed  before,  that  if  jus- 
tice had  been  done  to  Christ,  he  could  neither  have  sufl'ered 
nor  died. 

24.  A'cic  Annas  had  sent  him,  &c.]  It  has  been  obsen'ed  be- 
fore, that  the  proper  place  of  this  verse  is  immediately  after 
the  13th,  and  if  it  be  allowed  to  stand  here,  it  should  be  read 
in  a  parenthesis,  and  considered  as  a  recapitulation  of  what 
had  been  before  done. 

27.  And — the  cock  creto.]  Peter  denied  our  Lord  three 
times: 

Peter's^rs<  denial.— I.  This  took  place  when  he  was  m»i/A- 
out  or  beneath,  in  the  hall  of  Cainphas's  house.  He  was  not 
in  the  higher  part  where  Christ  stood  before  the  higlipriest ; 
but  without  that  division  of  the  hall,  and  in  the  lower  part 
with  the  servants  and  olfirers,  at  the  fire  kindled  in  the  midst 
of  the  hall,  ver.  16,  IS.  and  the  girl  who  kept  the  door,  had  en- 
tered into  the  hall  where  she  charged  Peter. 

Peter's  second  denial.— II.  This  was  in  a  short  time  after  the 
first,  Luke  xxii.  58.  Having  once  denied  his  Master,  he  natu- 
rally retired  from  the  place  where  his  accuser  was,  tr>  the  ves- 
tibule of  the  hall.  Matt.  xxvi.  71.  and  it  was  the  time  of  the 
first  cock-crowing,  or  soon  after  midnight.  After  remaining 
here  a  short  time,  perhaps  an  hour,  another  girl  seas  him,  ana 
317 


peter  h  inlerrogaled,  and ST.  JOHN. 

25 1  And  Simon  Peter  stood  and  wanned  liimself.  '  They  said 
therefore  unto  him,  Art  not  thou  also  one  of  his  disciples  1  He 
denied  il,  and  said,  I  am  not.  .       .... 

26  One  of  the  servants  of  the  high-priest,  being  his  kinsman 
whose  ear  Peter  cutoflG-saith,  Did  not  I  see  thee  in  the  garden 
with  himl  ,. .  ,..,.,  , 

27  Peter  then  denied  again :  and « immediately  the  cock  crew. 

28  TI  "  Then  led  they  Jesus  from  Caiaphas  unto  v  the  hall  of 
judgment :  and  it  was  early:  »  and  they  themselves  went  not 
into  the  judgment  hall,  lest  they  should  be  deliled ;  but  that 
they  might  eat  the  pass-over. 

29  Pilate  then  went  out  unto  them,  and  said,  What  accusa- 
tion bring  ye  against  this  man  1 

30  They  answered  and  said  unto  him,  If  he  were  not  a  male- 
factor, we  would  not  have  delivered  him  up  unto  thee. 

31  Then  said  Pilate  unto  them,  Take  ye  him,  and  judge  him 
according  to  your  law.  The  Jews  therefore  said  unto  him,  It 
is  not  lawful  for  us  to  put  any  man  to  death : 

22  *  That  the  saying  of  Jesus  might  be  fulfilled,  which  he 
spake,  signifying  what  deatli  he  should  die. 

33  ''  Then  Pilate  entered  into  the  judgment  hall  again,  and 
called  Jesus,  and  said  unto  him.  Art  thou  the  King  of  the  Jews  7 

»  Matt.  26,69,  71.  Mark  14,69.  I.uke  2;,5S,— l  Matt.a6.74.  Mark  14.72,  Luke  33 
60  Ch  13.38,— uMalt.27,3.  Mark  15  1,  Luke  23  1.  Acts  3.13— »  Or.Pilate'a  house. 
Matt,27.27,— w  Act.s  10.28.50  11.  3.— x  Mall.20.19.  Ch.  12.38,33.— y  Malt. 27. 11. 


denies  his  Lord  ihriie 


34  Jesus  answered  him,  Sayest  thou  this  thing  of  thyself,  or 
did  others  tell  it  thee  of  me  f 

35  Pilate  answered.  Am  I  a  Jew  1  Tliine  own  nation,  and  the 
chief  priests,  have  delivered  thee  unto  me:  what  hast  thou 
done? 

.36  '  Jesus  answered,  "  My  kingdom  is  not  of  this  world  :  if  my 
kingdom  were  of  this  world,  then  would  my  servants  fight, 
that  I  should  not  be  delivered  to  the  Jews  :  but  now  is  my 
kingdom  not  from  hence. 

37  Pilate  therefore  said  unto  him.  Art  thou  a  king  then  1  Je- 
sus answered,  Thou  sayest  that  I  am  a  king.  To  this  end  was 
I  born,  and  for  this  cause  came  I  into  the  world,  that  I  should 
bear  witness  unto  the  truth.  Every  one  that  *>  is  of  the  truth 
heareth  my  voice. 

38  Pilate  saith  unto  him,  What  istnithl  And  when  he  had 
said  this,  he  went  out  again  inito  the  Jews,  and  saith  unto  them, 
°  I  find  in  him  no  fault  at  all. 

39  d  But  ye  have  a  custom,  that  I  should  release  unto  you  one 
at  the  pass-over ;  will  ye  therefore  that  I  release  unto  you  the 
King  of  the  Jews  1 

40  '  Then  cried  they  all  again,  saying.  Not  this  man,  but  Ba- 
rabbas.    f  Now  Barabbas  was  a  robber. 

I  1  Tim,  6.13,— a  Dan  2,44,&7,14,  Luke  12  14.  Ch.6, 15,&  S.15.— b  Chnp.8,47. 
IJohn  3,19,&4, 6— c  Matt, 27,24.  Luke  23,4.  Ch.19,4,  6,— d  Malt.27.15.  Mark  15. 
6.  Luke  23. 17.— e  Ada  3. 14.— f  Luke  23, 19. 


says  to  them  who  were  standing  by  in  the  vestibule,  that  he 
teas  one  of  them.  Peter,  to  avoid  this  charge,  withdraws  into 
the  hall,  and  warms  himself.  The  girl,  and  those  to  whom 
she  had  spoken,  follow  him ;  the  communication  between 
the  two  places  being  immediate.  Here  a  man  enforces  the 
charge  of  the  gi7-l,  according  to  Luke  ;  and  others  urge  it,  ac- 
cording to  St.  John  ;  and  Pcti?r  denies  Jesus  vehemently. 

Peter's  third  denial. — III.  He  was  now  in  the  hall,  and  also 
within  sight  of  Jesus,  though  at  such  a  distance  from  him,  that 
Jesus  could  not  know  what  passed,  but  in  a  supernatural  way. 
And  about  an  hour  after  his  second  denial,  those  who  stood 
by,  founded  a  third  charge  against  him,  on  his  being  a.GaUle- 
an,  which  St.  Luke  says,  chap.  xxii.  59.  one  in  particular 
strongly  affirmed  ;  and  which,  according  to  John,  ver.  26.  was 
supported  by  one  of  Malchus's  relations.  This  occasioned  a 
more  vehement  denial  than  before  ;  and  immediately  the  cock 
crew  the  second  time  ;  which  is  eminently  called  aXi:KTopo(po)- 
I'la.  The  first  denial  may  have  been  between  our  twelve  and 
one  ;  and  the  second  between  our  two  and  three. 

At  the  time  of  the  tliird  denial,  Luke  ixii.  61.  proves  that 
Jesus  was  in  the  same  room  with  Peter.'  We  must  further  ob- 
serve, that  Matthew,  chap.  xxvi.  57.  lays  the  scene  of  Peter's 
denials  in  the  house  of  Caiaphas ;  whereas  John,  ver.  15 — 23. 
seems  to  intimate,  that  these  transactions  took  place  in  the 
house  of  Annas :  but  this  difficulty  arises  from  the  injudicious 
insertion  of  the  particle  ovv,  therefore,  in  ver.  24.  which 
should  be  omittedf  on  the  authority  of  ADES.  Mt.  BH.  many 
others;  besides  some  Versio/is,  and  some  of  the  primitive  jFa- 
ihers.  Griesbach  has  left  it  out  of  the  text.  See  Bishop  New- 
come's  Harm.  Notes,  p.  48. 

The  time  of  Peter's  denials  happened  during  the  space  of 
the  third  Roman  %patch,  or  that  division  of  the  night  between 
twelve  and  three,  which  is  called  aA£*rro/)o0coi'ia,  or  cock-crow- 
ing, Mark  xiii.  35.  Concerning  the  nature  and  progress  of  Pe- 
Irr's  denial,  see  the  notes  on  Matt.  xxvi.  58,  69 — 75. 

28.  The  hall  of  judgment]  'E(s  to  TrpaLTwpiuv,  to  the  prce- 
rorium.  This  was  tlie  house  where  Pilate  lodged  ;  hence  call- 
ed in  our  margin,  Pilate's  house.  The  prfetorium  is  so  called, 
from  being  the  dwelling-place  of  the  prator,  or  chief  of  the 
province.  It  was  also  tlie  place  where  he  held  his  court,  and 
tried  causes. 

irt.  John  has  omitted  all  that  passed  in  the  house  of  Caia- 
phas— the  accusations  brought  against  Christ — the  false  wit- 
nesses— the  insults  which  he  received  in  the  house  of  the  high- 
priest — and  the  assembling  of  the  grand  council  or  sanhedrim. 
These  he  found  amply  detailed  by  the  other  three  evangelists  ; 
and  for  this  reason  it  appears  tliat  he  omitted  them.  John's 
is  properly  a  supplementary  Gospel. 

Le.'it  they  should  be  defiled]  The  Jews  considered  even  the 
touch  of  aGentile  as  a  legal  defilement ;  and  therefore  would 
not  venture  into  the  praetorium,  for  fear  of  contracting  some 
impurity  which  would  have  obliged  them  to  separate  them- 
selves from  all  religious  ordinances  till  the  evening.  Lev.  xv. 
10,11,19,20. 

That  they  might  eat  the  pass-over.]  Some  maintained  that 
TO  -Kaaxa  here  does  not  mean  the  paschal  lamb,  but  the  other 
sacrifices  which  were  offered  during  the  paschal  solemnity — 
for  this  had  been  eaten  the  evening  before  ;  and  tliat  our  Lord 
was  crucified  the  day  after  the  pass-over.  Otliers  have  main- 
tained that  the  paschal  lamb  is  here  meant;  that  this  was  tlie 
proper  day  for  sacrificing  it ;  that  it  was  on  the  very  hour  in 
which  it  was  offered  that  Clnist  expired  on  the  cross  ;  and 
that  therefore,  our  Lord  did  not  eat  the  paschal  lamb  this  year, 
or  that  he  ate  it  some  hours  before  the  common  time.  Bishop 
Pearce  supposes  that  it  was  lawful  for  the  Jews  to  eat  the  pas- 
chal lamb  any  time  between  the  evening  of  Thursday  and  that 
of  Friday.  He  conjectures  too  that  this  permission  was  ne- 
cessary, on  account  of  the  immense  number  of  lambs  which 
were  to  be  killed  for  that  purpose.  When  Cestiits  desired  to 
know  the  number  of  the  Jews,  he  asked  the  priests  how  he 
might  accomplish  his  wish  1  They  informed  him  that  this 
might  be  known  by  the  number  of  the  lambs  slain  at  the  pass- 
318 


over,  as  never  less  than  ten  partook  of  one  lamb,  though 
twenty  might  feast  on  it.  On  this  mode  of  computation  lin 
found  the  lambs  to  be  256,500;  ctKOCt  ttcvtc  ixvpiaSag  rjpiOfinirav, 
TTpo;  ^EiJaxiCTXiAio  kui  TrcvraKoain.  See  Josephus,  War,  b.  vi. 
c.  9.  s.  3. 

That  Jeeus  ate  a  pass-nver  this  last  year  of  his  life,  is  suffi- 
ciently evident  from  Matt.  xxvi.  17—19.  Mark  xiv.  12—18. 
Luke  xxii.  8 — 15.  and  that  he  ate  this  pass-over  some  hours  be- 
fore the  ordinary  time,  and  was  himself  slain  at  that  hour  in 
which  the  paschal  lamb  was  ordered  by  the  law  to  be  sacrifi- 
ced, is  highly  probable,  if  not  absolutely  certain.  See  the  note 
on  Matt.  xxvi.  20.  and  at  the  conclusion  of  the  chapter,  where 
the  subject,  and  the  different  opinions  on  it,  are  largely  con- 
sidered. 

29.  Pilate  then  went  out]  This  was  an  act  of  condescen  ■ 
sion ;  but  as  the  Romans  had  confirmed  to  the  Jews  the  free 
use  of  all  their  rights  and  ceremonies,  the  governor  could  do 
no  less  than  comply  with  them  in  this  matter.  He  went  out  to 
them,  that  they  might  not  be  obliged  to  come  into  the  hall,  and 
thus  run  the  risk  of  being  defiled. 

.30.  rf  he  were  not  a  malefactor]  So  they  did  not  wish  to 
make  Pilate  the  judge  ;  but  the  executor  of  the  sentence  which 
they  had  already  illegally  passed. 

31.  It  is  not  laiefulfoT  us  to  put  any  m.an  to  death]  They 
might  have  judged  .Jesus  according  to  their  law,  as  Pilate  bade 
them  do :  but  they  could  only  exco7nmunicate,  or  scourge  him. 
They  might  have  voted  him  worthy  of  death  :  but  they  could 
not  put  him  to  death,  if  any  thing  of  a  secular  nature  were 
charged  against  him.  The  power  of  life  and  death  was,  in  all 
probability,  taken  from  the  Jews  when  Archclaus,  king  of  Ju- 
dea,  was  banished  to  Vienna,  and  Judea  was  made  a  Roman 
province  ;  and  this  happened  more  than  fifty  years  before  the 
destruction  of  Jerusalem.  But  the  Romans  suffered  Herod, 
mentioned  Acts  xii.  to  exercise  the  power  of  life  and  death 
during  his  reign.  See  much  on  this  point  in  Cal.met  and 
Pearce.  After  all,  I  think  it  probable,  that  though  the  power 
of  life  and  death  was  taken  away  from  the  Jews,  as  far  as  it 
concerned  affairs  of  state ;  yet  it  was  continued  to  them  in 
matters  which  were  wljolly  of  an  ecclesiastical  nature :  and  that 
they  only  applied  thus  to  Pilate  to  persuade  him  that  they  were 
proceeding  against  Christ  as  an  enemy  of  the  state,  and  not 
as  a  transgressor  of  their  own  peculiar  laws  and  customs. 
Hence,  though  they  assert  that  he  should  die  according  to  their 
law,  because  he  made  himself  the  Son  of  God.  chap.  xix.  7.  yet 
they  lay  peculiar  stress  on  his  being  an  enemy  to  the  Roman 
government ;  and  when  they  found  Pilate  disposed  to  let  him 
go,  they  asserted  that  if  he  did,  he  was  not  Cesar's  friend,  ver. 
12.  It  was  this  that  intimidated  Pilate,  and  induced  him  to 
give  him  up,  that  they  might  crucify  him.  How  they  came  to 
lose  this  power,  is  accounted  for  in  a  different  manner  by  Dr. 
Lightfoot.  His  observations  are  vei-y  curious,  and  are  subjoin- 
ed to  the  end  of  this  chapter. 

32.  TJiat  the  saying  of  Jesus  might  be  fulfilled]  Or,  thus 
the  word  was  fulfilled.  God  permitted  the  Jews  to  lose  the 
power  of  life  and  death,  in  the  sense  before  stated,  that  ac- 
cording to  the  Roman  laws,  which  punished  sedition,  &c.  with 
the  cross,  Christ  might  be  crucified,  according  to  his  own  pre- 
diction; chap.  xii.  32.  and  iii.  14. 

33.  Art  thou  the  King  of  the  Jews  7]  St.  Luke  says,  express- 
ly, xxiii.  2.  that  when  the  Jews  brought  him  to  Pilate,  they  be- 
gan to  accuse  him  as  a  rebel,  who  said  he  was  king  of  the 
Jews,  and  forbad  the  people  to  pay  tribute  to  Cesar.  It  was 
in  consequence  of  this  accasation  that  Pilate  asked  tlie  ques- 
tion mentioned  in  the  text. 

34.  Sayest  thou  this  thing  of  thyself  ]  That  is,  is  it  because 
my  enemies  thus  accuse  me,  or  because  thou  hast  any  suspi- 
cion of  me,  that  thou  askest  this  question  1 

35.  Am  IaJeio7]  That  is,  lam  not  a  Jew,  and  cannot  judge 
whether  thou  art  what  is  called  the  Christ,  the  king  of  the 
Jews.  It  is  thy  own  countrymen,  and  their  spiritual  rulers, 
who  delivered  thee  up  to  me  with  the  above  accusation. 

^Vhat  hast  thou  doneJ]    If  thou  dost  not  profess  thyself 


When  and  huic  the  Jewa  lost 


CHAPTER  XVIII. 


th 


cir  power  of  life  arid  decHh. 


king  over  Uiis  people,  and  an  enemy  to  Cesar;  what  is  it  that 
lliou  liast  (lone  for  which  they  desire  tliy  condemnation  1 

36.  My  kingilom  is  not  of  this  world]  It  is  purely  spiritual 
and  divine.  11"  it  had  been  nt"  a  secaltir  nature,  then  my  ser- 
vants would  have  contended — they  would  have  opposed' force 
with  force,  as  the  kingdoms  of  this  world  do  in  their  wars  ; 
but  as  my  kingdom  is  not  of  this  world,  therefore  no  resist- 
ance has  been  made.  Euseliiits  relates,  Hist.  Eccles.  lib.  iii. 
t.  20.  "  that  the  relatives  of  our  Lord  were  brought  before  Do- 
mitian,  and  Interrogated  whether  they  were  of  tlie  family  of 
David  i  and  what  sort  the  kingdom  of  Christ  was,  and  where 
it  would  appear!  they  answered  that  this  kingdom  was  nei- 
Vier  of  l/ii^-  world,  nor  of  an  earthly  nature  :  that  it  was  alto- 
gether heavenly  and  angelical;  and  that  it  would  not  take 
place  till  tlie  end  of  the  world." 

37.  Thou  suyest]  A  conunon  form  of  c.vprcssion  for  yes,  it 
is  so.  I  was  born  into  tlie  world,  tliat  I  miglit  set  up  and  niain- 
Uiin  a  spiritual  government:  but  this  government  is  establish- 
ed in  and  by  truth.  All  that  love  truth,  hear  my  voice,  and  at- 
tend to  the  spiritual  doctrines  I  preach.  It  is  by  truth  alone  that 
I  inlluciici"  the  minds,  and  govern  tlie  manners  of  my  s«bjcot.=. 

38.  What  is  truth  /]  Among  the  sages  of  that  time  there  were 
many  opinions  concerning  truth;  and  some  had  even  sup- 
nosed  that  it  was  a  thing  utterly  out  of  the  reach  of  men.  Pi- 
late perhaps  might  have  asked  the  question  in  a  mocking  way ; 
and  nis  not  slaying  to  get  an  answer,  indicated  that  he  either 
despaired  of  getting  a  satisfactory  one,  or  that  he  was  indill'er- 
ent  about  it.  This  is  the  case  with  thousands :  they  appear 
desirous  of  knowing  the  truth,  hut  have  not  patience  to  wait 
in  a  proper  way  to  receive  an  answer  to  their  question. 

I  find  in  him  no  fault]  Having  asked  the  above  question, 
and  being  convinced  of  our  Lord's  innocence,  he  went  out  to 
the  Jews  to  testify  his  conviction,  and  to  deliver  him,  if  pos- 
sible, otit  of  their  hands. 

39.  But  ye  have  a  custom]  Nothing  relative  to  the  origin  or 
reason  of  iliis  custom  is  known.  Commentatoi-s  have  Bwam 
in  an  ocean  of  conjecture  on  this  point.  They  have  lost  their 
labour,  and  made  nothing  out :  see  the  notes  on  Matt,  xxvii. 
15.  Luke  xxiii.  17. 

40.  Barabbas  teas  n  robber.]  Sec  Matt,  xxvii.  16. 

The  latter  Syriac  has  in  the  margin  apx'^^nTni,  a  chief  rob- 
ber, a  captain  of  banditti,  and  it  is  probable  that  this  was  the 
case.  lie  was  not  only  a  person  who  lived  by  plunder,  but 
shed  the  blood  of  many  of  those  whom  he  a  nd  his  gang  robbed; 
and  ro.'ie  up  against  the  Roman  government,  as  we  learn  from 
Luke  x.\iii.  19.  There  never  existed  a  more  pertidious,  cruel, 
and  murderous  people,  than  these  Jews  ;  and  no  wonder  they 
preferred  a  murderer  to  the  Prince  of  Peace.  Christ  lilni- 
self  had  said.  If  ye  were  of  the  world,  the  world  would  love 
its  own.  Like  cleaves  to  like  :  hence  we  need  not  be  surprised 
to  find  the  vilest  thing  still  preferred  to  Clirist,  his  kingdom, 
and  his  salvation. 

1.  It  is  not  ea.sy  to  give  the  character  of  Pilate.  From  the 
manner  of  his  conduct,  we  scarcely  can  tell  when  he  is  in  jest 
or  in  earnest.  He  appears  to  have  been  fully  convinced  of  the 
innocence  of  Christ,  and  that  the  Jews,  through  envy  and  ma- 
lice, desired  his  destruction.  On  this  ground  he  should  have 
released  him  ;  but  he  was  afraid  to  ofTend  the  Jews.  He  knew 
they  were  an  uneasy,  factious,  and  seditious  people  ;  and  he 
was  afraid  to  irritate  them.  Fiatjustitia,  ruat  cmlum!  was 
no  motto  of  his.  For  fear  of  the  clamours  of  this  bad  people, 
he  permitted  all  the  forms  and  requisitions  of  justice  to  be  out- 
ragi-d  ;  and  abandoned  the  nvjst  innocent  Jesus  to  their  rage 
and  malice.  In  this  case  he  knew  trhat  itas  truth,  but  did  not 
follow  its  dictates;  and  he  as  hastily  abandoned  the  Author  of 
it,  as  he  did  the  question  he  had  asked  concerning  it.  Pilate, 
it  is  true,  was  disposed  to  pity — (he  Jews  were  full  of  malice 
and  cruelty.  They  both,  iiowever,  joined  in  the  murder  of 
our  Lord.  Tlie  most  that  wc  can  say  for  Pilate  is,  that  he  was 
disposed  to  justice  ;  but  was  not  inclined  to  hazard  his  comfort 
or  safety  in  doing  it.  He  was  an  easy,  pliable  man,  who  had 
no  objection  to  do  a  right  tlung.  if  it  should  cost  him  no  trou- 
nli' ;  but  he  felt  no  disposition  to  make  any  sacrifice,  even  in 
behalf  of  innocence,  righteousness,  and  truth.  In  all  this  bu- 
siness, Pilate  sliowed  that  he  was  not  a  good  man  :  and  the 
Jews  proved  tliat  they  were  of  their  father  the  devil.  See 
chap.  xix.  8 

2.  As  Dr.  Lightfoot  has  entered  into  a  regular  examination 
of  ifhen  and  how  the  Jews  lost  llic  power  of  life  and  death  in 
criminal  cases  ;  it  may  be  necessary  to  lay  before  the  reader 
a  copious  abstract  of  his  researches  on  this  subject,  founded 
on  ver.  31.  of  the  preceding  ch.npter. 

"  It  cannot  be  denied  that  all  capital  judgment  or  sentence 
upon  life,  had  been  taken  from  the  Jews  for  above  forty  years 
before  the  destruction  of  Jerusalem;  as  they  oftentimes  tliein- 
selves  confess.  Hut  how  came  this  to  pass'?  It  is  commonly 
received,  that  the  Romans,  at  this  time  the  Jews'  lords  and 
mastors,  had  taken  from  all  their  courts  a  power  and  capacity 
of  judging  the  capital  matters.  Let  us  superadd  a  few  thing's 
here.  liaJ^h  Cahva  saith,  when  R.  Ismael  bar  Jose  lay  sick, 
thmj  sent  10  him,  sai/ing.  Pray,  sir,  tell  us  tiro  or  three  things 
which  thmt  didst  once  tell  us  in  the  name  of  thy  Father.  lie 
snxth  unto  them.  An  hundred  and  fourscore  years  before  the 
deslrurlion  of  the  temple,  the  icicke'd  kingdom  Uhe  Ronian  em- 
pire) reigned  over  Israel :  fourscore  years  before  the  destruc- 
tion of  the  temple,  they  (the  fathers  of  the  sanhedrim)  deler- 
rntnea  almit  the  uncleanness  of  the  heathen  land,  and  about 


glass  ve-isels.  Forty  years  before  the  destruction  of  the  tem- 
ple, the  sanhedrim  removed  and  sat  in  the  Tabeme.  What 
is  the  meaning  of  this  traditionf  Rabbi  Isaac  bar  Abdimt 
saith,  they  did  not  judge  judgments  of  mulcts.  The  gloss  is, 
7'hose  are  the  judgments  about  fining  any  that  offered  vio- 
lence, that  entice  a  maid,  and  the  price  of  a  servant.  When, 
therefore,  they  did  not  sit  in  the  room  Gazitli,  they  did  not 
jadgeabout  these  things,  and  so  those  judgments  about  mulcts 
or  fines  ceased.  Avodah  Zarah,  fol'.  82.  Here  we  have  one 
part  of  their  judiciary  power  lost ;  not  taken  away  from  them 
by  the  Romans,  but  falling  of  itself,  as  it  wore,  out  of  the  hands 
of  the  sanhedrim.  Nor  did  the  Romans  indeed  take  away  their 
power  of  judging  in  capital  matteis  ;  but  they,  by  their  own 
oscitancy,  supine  and  unreasonable  lenity,  lost  it  themselves. 
For  so  the  Gemara  goes  on  :  Rabh  Ilachman  bar  Isaac  saith, 
Let  him  not  say  that  they  did  not  judge  judgments  of  mulcts, 
for  they  did  not  judge  capital  judgments  either.  And  whence 
corner  this  1  When  they  saw  that  so  many  murders  aiid  ho- 
viicides  multiplied  upon  them,  that  they  could  not  trell judge 
and  call  them  to  account,  they  said,  It  is  belter  fur  us  that  we 
remore  from  place  to  place  ;  for  how  can  we  otherwise  (silting 
here  and  not  punishing  them)  not  contract  guilt  upon  our- 
selves 1 

They  thought  themselves  obliged  to  punish  murderers  whilo 
they  sat  in  the  room  Gazith,for  the  place  itself  engaged  them 
to  it.  They  are  the  words  of  the  Gemarists,  upon  which  the 
gloss.  The  room  Gazith,  was  half  of  it  within,  and  half  of 
it  without  the  holy  place.  The  reason  of  which  was,  that  it  was 
requisite  that  the  council  sho^ild  sit  near  tlie  Divine  Majesli/. 
Hence  it  is  that  they  say,  Whoever  conslitiites  an  unfit  judge, 
is  as  if  he  planted  a  grove  by  the  altar  of  the  Lord,  as  it  i.<i 
written.  Judges  and  officers  s/ialt  thnii  make  thee  ;  and  it  fol- 
lows presently  after,  'i'hou  shall  not  plant  thee  a  grove  near 
the  altar  of  the  Lord  thy  God,  Deut.  xvi.  13,  21.  They  removed 
therefore  from  Gazith,  and  sat  in  the  Tahcrne:  now  tliougU 
the  Tabeme  irere  upon  the  mountain  of  the  temple,  yet  they 
did  not  sit  so  iiear  the  Divine  Majesty  there,  as  they  did  when 
they  sat  in  the  room  Gazith. 

"Let  us  now  in  order  put  the  whole  matter  together. 

"  I.  The  sanhedrim  were  most  stupidly  and  unreasonably  re- 
miss in  their  punishment  of  capital  oflendera  ;  going  upon  this 
reastm  especially,  that  they  counted  it  so  horrible  a  thing  to 
put  an  Israelite  to  death.  Forsooth  he  is  of  the  seed  o/  Abra 
ham,  of  the  blood  and  stock  of  Israel,  and  you  must  have  a 
care  how  yon  touch  such  an  one  ! 

"/?•  Eliezar  bar  Simeon  had  laid  hold  on  some  Ihieve.i.  R. 
Jonhua  bar  Korrhah  sent  to  him,  saying,  O  thou  vinegar,  the 
son  of  good  wine  !  (i.  e.  O  thou  wicked  sou  of  a  good  lather!) 
hoie  long  wilt  thoil  deliver  the  people  of  God  to  the  slaughter? 
He  answered  and  said,  I  root  the  thorns  out  of  the  rinei/ard. 
To  trhom  the  other  :  Let  the  Lord  of  the  vineyard  come  and 
root  them  out  himself  Bava  Mezi'ah,  fol.  83.  2.  Il  is  worth 
noting,  that  the  very  thieves  of  Israel  are  the  people  of  God  ; 
and  tiiey  must  not  be  touched  by  any  man,  but  referred  to  the 
judgment  of  God  himself! 

"  ]Vhen  R.  hmael  bar  R.  Jose  was  constituted  a  vir/gis 
trate  by  the  king,  there  happened  some  such  thing  to  him  -fur 
Elias  himself  rebuked  him,  saying.  How  long  wilt  thou  dili- 
ver  over  the  people  of  God  to  slaughter !  Ibid.  fol.  6-1.  1 .  Henci: 
that  which  we  alleged  elsewhere:  The  .lunhedrim  that  hap- 
pens to  sentence  any  one  to  death  within  the  space  of  seven 
years,  is  termed  a  destroyer.  R.  EHezer  ben  Aznrinh  saith 
it  is  so,  if  they  should  but  condemn  one  within  seventy  years. 
Mar.coth,  fol.  7.  I. 

"II.  It  is  obvious  toany  one  how  this  foolish  remissness,  and 
letting  loose  the  reins  of  judgment,  would  soon  increase  the 
number  of  robbers,  murderers,  and  all  kinds  of  wickedness  ; 
and  indeed  they  did  so  abundantly  multiply,  that  the  sanhe- 
drim neither  could,  nor  durst,  as  it  ought,' call  tlie  criminals 
to  account.  The  law  slept,  while  wickedness  was  in  the  height 
of  its  revels,  and  punitive  justice  was  so  out  of  countenance, 
that  as  to  uncertain  murders  they  made  no  search  ;  and  against 
certain  ones  tliey  framed  no  judgment.  Since  the  time  thai 
homicides  multiplied,  the  beheading  the  heifer  ceased.  Sotoli, 
fol.  47.  1.  And  in  the  place  before  quoted  in  Avodah.  Wlien 
they  saw  the  numbers  of  murderers  so  greatly  increase,  that 
■hey  could  not  sit  in  judgment  upon  them,  they  said,  Let  us 
remove,  &c.  fol.  8.  2.  So  in  the  case  of  adultery,  wliich  we 
also  observed  in  our  notes  on  chap.  viii.  Since  the  time  that 
adultery  so  openly  advanced  under  the  second  temple,  they 
l^ft  off  trying  the  adulteress  by  the  bitter  water,  lic.  Mai- 
man.  in  Sotoh,  cap.  3. 

"  So  that  we  see,  the  liberty  of  judging  in  capital  matters 
was  no  more  taken  from  the  Jews  by  the  Romans,  than  the 
beheading  of  the  heifer,  or  the  trial  of  the  suspected  wife  by 
the  bitter  waters,  was  taken  away  by  them,  which  no  one  will 
afflrm.  It  is  a  tradition  of  R.  Chaia,  From  the  day  wherein 
the  temple  was  destroyed,  though  the  sanhedrim  ceased;  yet 
the  four  kinds  of  death  (which  were  wnut  to  be  inflicted  by 
the  sanhedrim)  did  not  cease.  For  he  that  had  deserved  to  bt 
stoned  to  death,  either  fell  off  from  some  house,  or  some  wild 
beast  tore  and  devoured  him.  He  that  had  deserved  burn- 
ing, either  fell  into  some  fire,  or  some  serpent  bit  him.  Hi 
that  had  deserved  tobe  slain,  (i.  e.  with  the  sword,)  teas  either 
delivered  into  the  hands  of  some  heathen  king,  or  was  inur- 
dered  by  robbers.  He  that  had  deserved  strangling,  uxu  either 
drowned  in  some  river,  or  choked  by  a  aquinancy. 
319 


fesus  is  scourged, 


ST.  JOHN. 


and  crowned  with  thornf, 


"This  must  be  observed  from  the  evangelists,  that  when 
they  had  Christ  in  examination  in  the  palace  of  the  high-priest 
all  niglit;  in  the  morning  the  whole  sanhedrim  met  that  they 
might  pass  sentence  of  death  upon  him.  Where  then  was  this 
thatthev  nief!  Questionless  in  the  room  Gazith—aX  least  if  they 
adhered  to  their  own  rules  and  constitutions  :  Thither  they  he- 
took  thefnselves  sometimes  upon  urgent  necessity.  The  gloss 
before  quoted  excepts  only  the  case  of  murder,  with  which, 
amongst  all  their  false  accusations,  they  never  charged  Christ. 

"  But,  however,  suppose  it  were  granted  that  the  great  coun- 
cil met  either  in  tlie  Taberne,  or  some  other  plac§,  (wliich  yet 
agreed  by  no  means  with  their  own  tradition,)  did  they  deal 
truly,  and  as  the  matter  really  and  indeed  was,  with  Pilate, 
when  they  tell  him,  tt  is  not  laufulfor  us  to  put  any  man  to 
death  ?  He  had  said  to  them,  Take  ye  him  and  judge  him  ac- 
cording to  your  laws.  We  have  indeed  judged  and  condemned 
him,  but  we  cannot  put  any  one  to  death.  Was  this  that  they 
said  in  fact  true  1  How  came  they  then  to  stone  the  proto-mar- 
tyr  Stephen  1  How  came  they  to  stone  Ben  Sarda  at  Lydda  1 
Hieros.  Sanhed,  fol.  25.  4.  How  came  they  to  burrl  the  priest's 
daughter  alive  that  was  talien  in  adultery  1  Bab.  Sanhed.  fol. 
52.  1.  and  51. 1.  It  is  probable  they  had  not  put  anyone  to  death 
as  yet,  since  the  time  that  they  had  removed  out  of  Gazith; 


and  so  might  the  easier  persuade  Pilate  in  tliat  case.  But  their 
great  design  was  to  throw  off  the  odium  of  Clirist's  death  from 
themselves;  at  least  among  the  vulgar  crowd  :  fearing  them, 
if  the  council  themselves  should  have  decreed  his  execution. 
They  seek  this  evasion,  therefore,  which  did  not  altogether 
want  some  colour  and  pretext  of  truth;  and  it  succeeded  ac- 
cording to  what  they  desired.  Divine  Providence  so  ordering 
it,  as  the  evangelist  intimates,  ver.  32.  IViat  the  saying  ^ 
Jesus  might  befulfiUed  whichhe  spake,  signifying  tchat  death 
he  should  die:  that  is,  be  crucified  according  to  the  custom  of 
the  Romans.  While  I  am  upon  this  thought,  I  cannot  but  re- 
flect upon  that  passage,  than  which  nothing  is  more  worthy 
observation  in  the  whole  description,  of  the  JRoman  beast  in 
the  Revelation,  cliap.  xiii.  4.  The  dragon  which  gave  power 
to  the  beast.  We  cannot  say  this  of  the  Assyrian,  Babylo- 
nish, or  any  other  monarcliy  ;  for  the  Holy  Scriptures  do  not 
say  it.  But  reason  dictates,  and  the  event  itself  tells  us,  that 
there  was  something  acted  by  the  Roman  empire  in  behalf  of 
the  dragon^  which  was  not  compatible  with  any  other,  that  is, 
the  putting  of  the  Son  of  God  to  death.  Which  thing  we  must 
remember,  aS  often  as  we  recite  that  ai-ticle  of  our  creed,  '  He 
suffered  under  Pontius  Pilate,'  that  is,  was  put  to  death  by 
the  Roman  empire." 


CHAPTER  XIX. 

Jesus  is  scourged,  crowned  with  thorns,  and  -mocked  by  the  soldiers,  1 — 3.  He  is  brought  forth  by  Pilate,  wearing  the  pur- 
ple robe  ;  and  the  Jetos  clamour  for  his  death,  4 — 8.  Conversation  between  our  Lord  and  Pilate,  9 — 11.  Pilate  expostu- 
lates with  the  Jews  on  their  barbarous  dcTnands  ;  but  they  becom,e  more  inveterate,  and  he  delivers  Christ  into  their  hands, 
12 — 16.  He,  bearing  his  cross,  is  led  to  Golgotha,  and  crucified,  17 — 22.  The  soldiers  cast  lots  for  his  raiment,  23,  24 
Jesus  commends  his  mother  to  the  care  of  John,  25 — 27.  Jesus  thirsts,  receives  vinegar,  arid  dies,  28 — 30.  The  Jews  re- 
guest  that  the  legs  of  those  who  were  crucified  might  be  broken  ;  the  soldiers  break  those  of  the  two  thieves,  and  pierce  the 
side  of  Christ :  the  scriptures  fulfilled  in  these  acts,  31 — 37.  Joseph  of  Arimathea  begs  the  body  of  Christ ;  and  Nicode- 
mus  brings  spices  to  embalm  it,  38 — 40.    He  is  laid  in  a  new  sepulchre,  41,  42.  [A.  M.  4033.  A.  D.  29.  An.  Olymp.  CCH.  1.] 


THEN  "  Pilate  therefore  took  Jesus,  and  scourged  ?iim. 
2  And  the  soldiers  platted  a  crown  of  thorns,  and  put  it 
on  his  head,  and  they  put  on  him  a  purple  robe, 
3  And  said,  Hail,  King  of  the  Jews  !  and  they  smote  him  with 
their  hands. 

4 1  Pilate  therefore  went  forth  again,  and  saith  unto  them. 
Behold,  I  bring  him  forth  to  you,  bthat  ye  may  know  that  I 
find  no  fault  in  him. 

5  Tlien  came  Jesus  forth,  wearing  the  crown  of  thorns,  and 
the  purple  robe.  And  Pilate  saith  unto  tliem,  Behold  the  man  ! 

6  "  Wlien  the  chief  priests  therefore  and  oflicers  saw  him, 
tliey  cried  out,  saying.  Crucify  him,  crucify  him.  Pilate  saith 
unto  them,  Take  ye  him,  and  crucify  him :  for  I  find  no  fault 
in  him. 

7  The  Jews  answered  him,  d  We  have  a  law,  and  by  our  law, 

a  Matt  20.  lU.  &  37.25.  Mark  15.15.  Luke  18.33.— b  Ch.  18. 18.  Verse  6.— c  Acta 
t,  13. —d  Lev, a4.it;. 


NOTES. — Verse  1.  Pilate — took  Jesus,  and  scourged  him.] 
That  is,  caused  him  to  be  scourged;  for  we  cannot  with  Bede, 
suppose  that  he  scourged  him  with  his  own  hand. 

As  our  Lord  was  scourged  by  order  of  Pilate,  it  was  proba- 
ble, he  was  scourged  in  the  Roman  manner,  which  was  much 
more  severe  than  that  of  the  Jews.  The  latter  never  gave 
more  tlian  thirty-?iine  blows:  for  the  law  had  absolutely  for- 
bidden a  man  to  be  abused,  or  his  fiesh  cut  in  this  chastise- 
ment. Deut.  XXV.  3.  The  common  method  of  whipping  or 
flogging  in  some  places,  especially  that  of  a  military  kind,  is 
a  disgrace  to  the  nation  wliere  it  is  done ;  to  the  laws,  and  to 
humanity.  See  Matt,  xxvii.  26.  and  the  note  there.  Tliough 
it  was  customary  to  scourge  the  person  who  was  to  be  cruci- 
fied ;  yet  it  appears  tliat  Pilate  had  anotlier  end  in  view  by 
scourging  our  Lord.  He  hoped  that  tliis  would  have  satisfied 
llie  Jews,  and  that  he  miglit  then  have  dismissed  Jesus.  This 
appears  from  Luke  xxili.  16. 

!i  Platted  a  crown  of  thorns]    See  on  Matt  xxvii.  29. 

5.  Ana  Pilate  saith]  The  word  Pilate,  which  we  supply  in 
our  version,  is  added  by  one  MS.,  the  latter  Syriac,  latter  .dra- 
bic,  and  the  Coptic. 

Behold  the  ?«««]  The  man,  who,  according  to  you,  affects 
the  government  and  threatens  to  take  away  the  empire  from 
the  Romans.  Behold  the  man,  whom  ye  have  brouglit  unto 
me  as  an  enemy  to  Cesar  ;  and  as  a  sower  of  the  seeds  of  se- 
dition in  tlie  land  !  In  him /find  no  guilt;  and  from  him  ye 
have  no  occasion  to  fear  any  evil. 

6.  Crucify  him]  Avtov,  which  is  necessary  to  the  text,  and 
which  is  wanting  in  the  common  editions,  and  is  supplied  by 
our  version  in  Italics,  is  added  here  on  the  authority  of  almost 
every  MS.  and  Version  of  importance.  As  it  is  omitted  in  the 
common  editions,  it  affords  anotlier  proof,  that  they  were  not 
taken  from  the  best  MSS. 

7.  We  have  a  law]  In  Lev.  xxiv.  14 — 16.  we  find  that  blas- 
phemers of  God  were  to  be  put  to  death:  and  the  chief  priests 
having  charged  Jesus  with  blasphemy,  they  therefore  voted 
that  he  deserved  to  die.  See  Matt.  xxvi.  65,  66.  They  might 
refer  also  to  the  law  against  false  prophets,  Deut.  xviii.  20. 

The  Son  of  God.]  ift  is  certain  that  the  Jews  understood 
this  in  a  very  peculiar  sense.  When  Christ  called  himself  the 
Son  of  God,  they  understood  it  to  imply  positive  equality  to 
the  Supreme  Being ;  and  if  they  were  wrong,  our  Lord  never 
attempted  to  correct  them. 

f*^  *""*  tf^i  more  afraid]  While  Jesus  was  accused  only 
^.^  "'?^"rber  of  the  peace  of  the  nation,  which  accusation 
riiate  linew  to  be  false :  he  knew  he  could  deliver  him,  be- 
320 


he  ought  to  die,  because  "  he  made  himself  the  Son  of  God. 

8  "  When  Pilate  therefore  heard  that  saying,  he  was  the  more 
afraid  ; 

9  And  went  again  into  the  judgment  hall,  and  saith  unto  Je- 
sus, NVlitjuce  art  thou  7  '  But  Jesus  gave  him  no  answer. 

10  Then  saith  Pilate  unto  him,  Speakest  thou  not  unto  mel 
knowest  thou  not  that  I  have  power  to  crucify  thee,  and  have 
power  to  release  thee  1 

11  Jesus  answered,  ^Thou  couldest  have  no  power  at  all 
against  me,  except  it  were  given  thee  from  above:  therefore 
ho  that  delivered  me  unto  thee  hath  the  greater  sin. 

12  And  from  thenceforth  Pilate  sought  to  release  him:  but 
the  Jews  cried  out,  saying,  h  If  thou  let  this  man  go,  thou  art 
not  Cesar's  friend :  'whosoever  maketh  himself  a  king,  speak- 
eth  against  Cesar. 

e  Matt.  96.65.  Ch.5. 18.&  10.33.-f  l3a.53.7.  Matt.27. 12,  14.— g  Luke  22.53.  Ch. 
7.30.— h  Luke  23.2—1  Acts  17.7. 

cause  the  Judgment  in  that  case  belonged  to  himself;  but 
when  the  Jews  brought  a  charge  against  him  of  the  most  ca- 
pital nature,  from  their  own  fates,  he  then  saw  that  he  had 
every  thing  to  fear,  if  he  did  not  deliver  Jesus  to  their  will. 
The  Sanhedrim  must  not  be  offended — the  populace  must  not 
be  irritated ;  from  the  former  a  complaint  might  be  sent 
against  him  to  Cesar :  the  latter  might  revolt,  or  proceed  to 
some  acts  of  violence,  the  end  of  which  could  not  be  foreseen. 
Pilate  was  certainly  to  be  pitied  :  he  saw  what  was  right,  and 
lie  wished  to  do  it:  but  he  had  not  suflicient  firmness  of  mind. 
He  did  not  attend  to  that  important  maxim.  Fiat  justitia,  ruat 
ccelum,.  Let  justice  be  done,  though  the  heavens  should  be 
dissolved.  He  liad  a  vile  people  to  govern,  and  it  was  not  an 
easy  matter  to  keep  them  quiet.  Some  suppose  that  Pilate's 
fear  arose  from  hearing  that  Jesus  had  said,  he  was  the  Son  of 
God:  because  Pilate,  who  was  a  polytheist,  believed  that  it  was 
possible  for  the  offspring  of  the  gods  to  visit  mortals  ;  and  he 
was  afraid  to  condemn  Jesus  for  fear  of  offending  some  of  the 
supreme  deities.  Perhaps  the  question  in  the  succeeding  verse 
refers  to  this. 

9.  Whence  art  thou7]  This  certainly  does  not  mean.  From 
what  country  art  thou  1  for  Pilate  knew  this  well  enough : 
but  it  appears  he  made  this  inquiry  to  know  who  were  the 
parents  of  Christ;  what  were  his  pretensions,  and  whether 
lie  really  were  a  demi-god,  such  as  the  heathens  believed  in. 
To  this  question  we  find  our  Lord  gave  no  answer.  He  had 
already  told  him  that  his  kingdom  was  not  of  this  world  ;  and 
that  became  to  erect  a  spiritual  kingdom,  not  a  temporal  one: 
chap,  xviii.  36,  37.  This  answer  he  deemed  sufficient,  and  he 
did  not  choose  to  satisfy  a  criminal  curiosity,  nor  to  enter  then 
into  any  debate  concerning  the  absurdity  of  the  heathen  wor- 
ship. 

11.  Hath  the  greater  sin.]  It  is  a  sin  in  thee  to  condemn 
me,  while  thou  art  convinced  in  thy  conscience  that  I  am  in- 
nocent ;  but  the  Jeros  who  delivered  me  to  thee,  a.nA  Judas, 
who  delivered  me  to  the  Jews,  have  the  greater  crime  to  an- 
swer for.  Thy  ignorance  in  some  measure  excuses  thee;  but 
the  rage  and  malice  of  the  Jews  put  them,  at  present,  out  of 
the  reach  of  mercy. 

12.  Pilate  sought  to  release  him]  Pilate  made  five  several 
attempts  to  release  our  Lord :  as  we  may  learn  from  Luke 
xxiil.  4,  15,  20,  22.    John  xix.  4,  12,  13. 

Thou  art  not  Cesar' s  friend]  Thou  dost  not  act  like  a  per- 
son who  has  the  interest  of  the  emperor  at  heart.  Ambassa- 
dors, prefects,  counselloi-s,  &c.  were  generally  termed  the 
friends  of  the  emperor.    This  insinuation  determined  Pilate 


Christ  M  crucified.     The 


CHAPTER  XIX. 


inscription  on  hi-f  cfosa. 


13  When  Pilate  therefore  heard  that  saying,  he  brought  Jesus 
forth,  and  sat  down  in  the  judgment  seat  in  a  place  that  is  call- 
ed the  Pavement,  but  in  the  Hebrew,  Gabbatha. 

14  And  k  it  was  the  preparation  of  the  pass-over,  and  about 
the  sixth  hour :  and  he  sailh  unto  the  Jews,  Behold  your  King! 

15  But  they  cried  out,  Away  with  him,  away  with  him,  cru- 
cify him.  Pilate  saith  unto  them,  Shall  I  crucify  your  King  ? 
The  chief  priests  answered,  '  We  have  no  king  but  Cesar. 

16  "Then  delivered  he  hira  therefore  unto  them  to  be  cruci- 
fied.  And  they  took  Jesus,  and  led  him  away. 

17  "  "  And  he,  bearing  his  '  cross,  went  forth  into  a  place  call- 
ed ^Aepiace  of  a  skull,  which  is  called  in  the  Hebrew,  Golgotha  : 

18  Where  they  crucified  him,  and  two  other  with  him,  on 
either  side  one,  and  Jesus  in  the  midst. 

19 1  P  And  Pilate  wrote  a  title,  and  put  it  on  the  cross.  And 
the  writing  wns,  JESUS  OF  NAZARETH,  THE  KING  OF 
THE  JEWS. 

20  This  title  then  read  many  of  the  Jews :  for  the  place  where 


87.37.' '  Mark  15.a5.     Luke  23.  38. 


to  make  no  longer  resistance ;  he  was  afraid  of  being  accus- 
ed, and  he  knew  Tiberius  was  one  of  the  most  jealous  and 
distr\istfiil  princes  of  the  world.  During  his  reign,  accusa- 
sations  of  conspiracies  were  much  in  fashion  :  they  were 
founded  on  the  silliest  pi'etences,  and  punished  with  excessive 
rigour.  See  Calmet,  Tacil.  An.  1.  i.  c.  7'2,  73,  74.  Sueton. 
in  Tiber,  c.  58. 

13.  TVie  Pavem^.nt]  At^Koarptornv,  literally,  a  stone  pave- 
ment :  probably  it  was  that  place  in  the  open  conrt,  where  the 
chair  of  justice  was  set,  for  the  prefects  of  provinces  always 
held  their  courts  of  justice  in  the  open  air  ;  and  which  was 
paved  with  stones  of  various  colours,  Uke  that  of  Ahasuerus, 
festli.  i.  6.  of  red,  blue,  white,  and  black  marble ;  what  we 
still  term  Mosaic  work,  or  something  in  imitation  of  it ;  such 
as  the  Roman  pavements  freq\iently  dug  up  in  this  and  other 
countries,  where  the  Romans  liave  had  military  stations. 

Gabbatha.]  That  is,  an  elevated  place  :  from  r\23  gabbah, 
high,  raised  up  ;  and  it  is  very  likely  that  the  judgment  seat 
was  considerably  elevated  in  the  court,  and  that  the  governor 
went  up  to  it  by  stops  ;  and  perhaps  these  very  steps  were 
what  was  called  the  Pavement.  John  does  not  say  that  Li- 
thoslrotnn,  or  the  Pavement,  is  the  meaning  of  the  word 
Gabbatha  ;  but  that  the  place  was  called  so  in  the  Hebrew. 
The  place  was  probably  called  Lilhostroton,  or  the  Pave- 
ment :  the  seat  of  judgment,  Gabbatha,  the  raised  or  elevated 
place. 

In  several  MSS.  and  Versions,  the  scribes  not  understand- 
ing the  Hebrew  word,  wrote  it  variously,  Gabbatha,  Gabatha, 
Kapphalha,  Kappata,  Gcnnetha,  Gennaesa,  and  Genncsur. 
I.ightfoot  conjectures  that  the  Pavement  here,  means  the 
room  Gazitli  in  the  temple,  in  which  the  grand  council, 
called  the  sanhedrim,  held  their  meetings. 

14.  It  was  the  preparation  of  the  pass-over]  That  is,  the 
time  in  which  they  were  just  preparing  to  kill  the  paschal 
lamb.  Critics  differ  widely  concerning  the  time  of  our  Lord's 
crucifixion ;  and  this  verse  is  variously  understood.  Some 
think  it  signifies  merely  the  preparation  of  the  Sabbath :  and 
that  it  is  called  the  preparation  of  the  pass-over,  because  the 
preparation  of  the  Sabbath  happened  th.it  year  on  the  eve  of 
the  pass-over.  Others  think  that  the  preparation  of  the  Sab- 
bath is  distinctly  spoken  of  in  ver.  31.  and  was  different  from 
\vhat  is  here  mentioned.  Contending  nations  may  be  more 
easily  recunriled  than  contending  critics. 

The  sixth  hour]  Mark  says,  chap.  iv.  25.  that  it  was  the 
third  hour.  Tptrij,  the  third,  is  the  reading  of  DL.,/o brothers, 
Ihe.Chron.  Alex.  Severus,  Antiochen.  i4mOToni«s,  with  others 
mentioned  by  Theophylact.  Nonnus,  who  wrote  in  ti\e fifth 
cimtiuy,  read  rpir/j,  the  third.  As  in  ancient  times,  all"  "the 
numbei-3  were  written  in  the  manuscripts,  not  at  large,  but  in 
numeral  letters,  it  was  easy  for  r  three,  to  be  mistaken  for  r 
nix.  The  Codex  Bez(z  has  generally  numeral  letters  instead 
of  words.  Bengal  observes  that  he  has  found  the  letter  F 
gamma,  three,  exceedingly  like  the  r  episenwn,  six,  in  some 
MSS.  The  major  part  of  the  best  critics  think  that  rptrn,  the 
third,  is  the  genuine  reading.     See  the  note  on  Mark  xv.  25. 

Behold  your  King  .']  This  was  probably  intended  as  an  iro- 
ny,- and  by  thus  turning  their  pretended  serious  apprehen- 
sions into  ridicule,  he  hoped  still  to  release  hira. 

15.  Away  with  him]  Apov  :  probably  this  means,  kill  him. 
In  Isa.  Ivii.  1.  it  is  said,  xat  avSpe;  SiKaiot  atpovrat,  and  just 
men  are  taken  away ;  that  is,  according  to  some,  by  a  violent 
death. 

16.  TTien  delivered  he  him]  This  was  not  till  after  he  had 
washed  his  hands.  Matt,  ixvli.  24.  to  show  by  that  symbolical 
action,  that  he  was  innocent  ofthe  death  of  Christ.  John  omits 
this  circumstance,  together  with  the  insults  which  Christ  re. 
ceived  from  the  soldiers.  SeeMatt.  xxvii.26,  &c.  Markxv.l6,&c. 

17.  Bearing  his  cross]  He  bore  it  all  alone_;irs/ ;  when  he 
could  no  longer  carry  the  whole  through  weakness,  occasioned 
by  the  ill  usage  he  had  received,  Simon,  a  Cvrenian,  helped 
him  to  carry  it :  see  the  note  on  Matt,  xxvii.  32". 

Golgotha.]    See  on  Matt,  xxvii.  33. 

18.  Two  other]  Matthew  and  Mark  in  the  parallel  places 
call  them  robbers  or  murderers ;  they  probably  belonged  to 
the  gang  of  Barabbas.  See  about  the  figure  of  the  cross,  and 
ll>e  nature  of  crucifijtjon,  on  Matt,  xxvii.  35 

Vol.  v.  S  s 


Jesus  was  crucified  was  nigh  to  the  city:  and  it  was  written 
in  Hebrew,  and  Greek,  and  Latin. 

21  Then  said  the  chief  priests  of  the  Jews  to  Pilate,  Write  not. 
The  King  of  the  Jews  ;  but  that  he  said,  1  am  Kingol  tlio  Jews. 

22  Pilate  answered.  What  I  have  written,  1  have  written. 

23  1  '  Then  the  soldiers,  when  they  had  crucified  Jesus,  took 
his  garments,  and  made  four  parts,  to  every  soldier  a  part ; 
and  also  his  coat :  now  the  coat  was  without  seam,  '  woven 
from  the  top  througtiout. 

24  They  said  therefore  among  themselves,  Let  ns  n'>t  rend  it, 
but  cast  lots  for  it,  whose  it  shall  be  :  that  the  scripture  might 
be  fulfilled,  which  saith,  *  They  parted  my  raiment  among 
them,  and  for  my  vesture  they  did  cast  Iota.  These  tilings 
therefore  the  soldiers  did. 

25  ^  '  Now  there  stood  by  the  cross  of  Jesus  his  mother,  and 
his  mother's  sister,  Mary  the  wife  of  "  Cleophas,  '  and  Mary 
Magdalene. 

26  When  Jesus  therefore  saw  his  mother,  and  "  the  disciple 

a  Mart.  27.  Si.  Mark  15.  24.  Luke  23.  34.-r  Or,  wrouL-hi.-s  Psalm  22  18.— 
t  Mivll.  27. M.  Murk  15.«.  Luke  23.  49.-U  Or,  Clopoo.-v  Luke21.  18.— iv  Ch.  13. 
23,&3).2,&.21.7,  20,  24. 


19.  Pilate  torote  a  title]    See  on  Matt,  xxvii.  37. 

20.  Hebrew,  Greek,  Latin.]    See  on  Luke  xxiii.  33. 

On  Matt,  xxvii.  37.  1  have  given  this  title  in  Hebrew,  Greek, 
and  Latin,  as  mentioned  by  this  evangelist.  The  reader,  how- 
ever, win  riot  be  displeased  to  find  the  same  title  repeated  here 
in  a  character  which  was  written  in  Ihe fourth  century,  and 
is  probably  nearly  resemmiug  that  used  in  the  earliest  ages  of 
Christianity.  The  Greek  and  Latin  chanictei",  which  is  insert- 
ed here,  is  an  exact  fac-simile  of  that  in  the  Codex  Bezct,  cut 
and  cast  at  the  expense  of  the  University  of  Cambridge,  for 
Dr.  Kipling's  edition  of  that  most  venerable  MS.  which  con- 
tains the  Greek  text  of  the  four  evangelists  and  Acts  ;  and  the 
Latin  text  of  the  same,  as  it  existed  before  the  time  of  St.  Je- 
rom.  Having  examined  the  MS.  myself,  1  con  say  that  these 
types  are  a  very  faithful  representation  of  the  original. 
In  Hebrew,  E^pui's-i- 
Niiinn  NsVo  N^-ix3  via" 
In  Greek,  EAArji/lTs-i. 

iHeoye  oNMCMpxioc  o  BMixeyc  tcon  lOY-aLXieoN 

In  Latin,  Pco/jui's-i. 

IE5US  NAZARENUS  REX  lUDAEORUM 

22.  What  I  have  written,  I  have  teritten.]  That  is,  I  wil. 
not  alter  what  I  have  written.  The  Roman  laws  forbad  the 
sentence  to  be  altered  when  once  pronounced  :  and  as  this  in- 
scription was  considered  as  the  sentence  pronounced  against 
our  Lord,  therefore  it  could  not  be  changed  :  but  this  form  of 
speech  is  common  in  the  Jewish  writings,  and  means  simply, 
what  is  done  shall  continue.  Pilate  seems  to  speak  propheti- 
cally. "This  is  the  king  of  the  Jews  :  they  shall  have  no  other 
Messiah  for  ever. 

23.  To  every  soldier  a  part]  So  it  appears  there  were /our 
soldiers  employed  in  nailing  him  to,  and  rearing  up  the  cross. 

The  coat  was  without  seam]  Several  have  seriously  doubt- 
ed whether  this  can  be  literally  understood,  as  they  imagine 
that  nothing  with  sleeves,  lic.  can  be  woven  without  a  seam. 
But  Baun,  de  Vest.  Sacer.  Heb.  1.  1.  c.  16.  has  proved,  not  only 
that  such  things  were  done  by  the  ancients,  and  are  still  done 
in  the  Eiist :  but  himself  got  a /oo;/t  made  on  which  these  kinds 
of  tunics,  vents,  sleeves,  and  all,  were  woven  in  one  piece.  See 
much  on  this  subject  in  Calmet. 

Our  Lord  was  now  in  the  grand  office  of  high-priest,  and 
was  about  to  offer  the  expiatory  victim  for  the  sin  ofthe  world. 
And  it  is  worthy  of  remark,  that  the  very  dress  he  was  in, 
was  similar  to  that  of  the  Jewish  high-priest  The  following 
is  the  description  given  of  his  dress  by  Josephus,  Ant.  b.  iii. 
c.  vii.  s.  4.  "  Now  this  coat  (xitmi/)  was  not  composed  of  two 
pieces,  nor  was  it  sewed  together  upon  the  shoulders  and  sides, 
but  it  was  one  long  vestment,  so  woven&s  to  have  an  opening 
for  the  neck  ;  not  an  oblique  one,  but  parted  all  along  the  back 
and  breast  :  it  was  also  parted  where  the  hands  were  to  come 
out."  Alittlebefore,  the  same  author  says,  that  ''the  high-priest 
had  a  long  robe  of  a  blue  colour,  which  hung  down  to  the/ee^, 
and  wasput  overall  the  rest."  It  is  likely  thatthiswas the  same 
with  that  upper  gormenfwhich  the  soldiers  divided  among 
them,  it  being  probably  of  a  costly  stuff.  I  may  just  add  here, 
that  I  knew  a  woman  who  knit  all  kinds  of  clothes,  even  to 
the  sleeves  and  button  holes,  without  a  seam  ;  and  have  seen 
some  of  the  garments  which  she  made  :  that  the  thing  is 
possible  I  have  the  fullest  proof.  For  an  explanation  of  xitmi', 
and  inariov,  which  we  ti-anslate  cloke,  and  coat,  see  on  Luke 
vi.  29. 

24.  That  the  scripture  might  be  fulfilled]  These  words  are 
found  in  the  common  printed  text,  in  Matt,  xxvii.  39.  but  they 
are  omitted  by  ABDEFGHKLMSU.  Mt.  BHV.  150  othei-s  ;  the 
principal  Versions,  Chrysostom,  Tit.  Bost.  Euthymtus,  The- 
ophylact, Origan,  Hilary,  Augustin.  Juven.  See  Grtesbach's 
second  edition.  But  in  the  text  of  John  they  are  not  omitted 
by  one  MS.,  version,  or  ancient  commentator. 

The  words  are  taken  from  Psal.  xiii.  18.  where  it  appears 
they  were  spoken  prophetically  of  this  treatment  which  Jesus 
received,  upwards  of  a  thousand  years  before  it  took  place  ! 

But  it  should  be  remarked  that  this  form  of  speech,  which 
frequently  occurs,  otten  means  no  more  than  that  the  thingso 

Oiil 


The  tegs  of  the  two  thieves  are 


standing  by,  whom  he  loved,  he  saith  unto  his  mother,  «  Wo- 
man, behold  thy  son  !  ,j  .1,    „  .i,„,  t     i„^ 

27  Then  saith  he  to  the  disciple.  Behold  thy  mother!    And 
from  that  hour  that  disciple  took  her  »  unto  his  own  home. 

28  H  After  this,  Jesus  knowing  that  all  things  were  now  ac- 
complished, '  that  the  scripture  might  be  fulfilled,  saith,  I 

*29  Now  there  was  set  a  vessel  full  of  vinegar :  and  » they  fill- 
ed a  sprmge  with  vinegar,  and  put  %t  upon  hyssop,  and  put  it 

'30^  Whe°n  Jmus  therefore  had  received  the  vinegar,  he  said, 
•  It  is  finished :  and  lie  bowed  his  head,  and  gave  up  the  ghost. 

w  Chap.2.4 -X  Ch.  l.U.a  16.  3a,-y  Psa.  69.  21.-Z  Matt.  27.  48.-a  Chap.  17.  4.— 
b  Verse  4'i.    M»rk  15.  42 


ST.  JOHN.  broken.     Christ's  side  is  pierced. 

31  H  The  Jews,  therefore,  b  because  it  was  the  preparation, 
'  that  the  bodies  should  not  remain  upon  the  cross  on  the  sab- 
bath day,  ("1  for  that  sabbath  day  was  a  high  day,)  besought  Pi- 
late that  their  legs  might  be  broken,  and  that  they  might  ba 
taken  away.  ^   v     c    . 

32  Then  came  the  soldiers,  and  brake  the  legs  of  the  first, 
and  of  the  other  which  was  crucified  with  him. 

33  But  when  they  came  to  Jesus,  and  saw  that  he  was  dead 
already,  they  brake  not  his  legs: 

34  But  one  of  the  soldiers  with  a  spear  pierced  his  side,  ana 
forthwith  '  came  there  out  blood  and  water. 

35  And  he  that  saw  it  bare  record,  and  his  record  is  true  % 

c  Dcu  21  23  — d  Lev.  m.  11,  15.  Num.  28.  17,  IB.  Isa.  1.  13,  15.— e  Zech.  12.  10- 
&13.  1,'6,  7.     IJohnS.  6,  8.  


fell  out,  that  such  a  portion  of  scripture  may  be  exactly  ap- 

''  25  Mary  the  wife  of  Cleophasl  She  fs  said  in  Matt,  x.^vii. 
56  (see  the  note  there)  and  Mark  xv.  40.  to  have  been  the  mo- 
ther of  James  the  Less,  and  of  Joses  ;  and  this  James  her  son 
is  said  in  Matt.  x.  3.  to  have  been  the  son  of  Alpheus  ;  hence 
rt  seems  that  Alpheus-  and  Cleopas  were  the  same  person. 
To  which  may  be  added,  that  Hegesippus  is  quoted  by  Euse- 
bius.  Hist.  Eccles.  1.  iii.  c.  U,  as  saying  that  Cleopas  was  the  670- 
ther  of  Joseph,  the  husband  of  the  virgin.  Theophi/laci  says, 
that  Cleopas,  (brother  of  Joseph,  the  husband  of  the  virgin) 
having  died  childless,  his  brother  Joseph  married  his  wiriov/, 
by  whom  he  had  four  sons,  called  by  the  evangelists  «e  oro- 
thers  of  OUT  Lord,  and  two  daughters,  the  onp  named  iialmie, 
the  other  Mary  daughter  of  rio.p^^,  Decause  she  was  his 
daughter  according  tS  law,  though  she  was  the  daughter  of 
Joseph  according  to  nature.  There  are  several  conjectures 
eaually  well  founded  with  this  last  to  be  met  with  in  the  an- 
cient commentators ;  but  in  many  cases  it  is  very  diflicult  to 
distinguish  the  different  Marys  mentioned  by  the  evangelists. 
26.  The  disciple— whom  he  loved\  John,  the  writer  of  this 
Gospel.  ,    . , 

Woman,  behold  thy  sen  r\  This  is  a  remarkable  expression, 
ind  has  been  much  iBiaawterstood.  It  conveys  no  idea  of 
disrespect,  nor  of  unconcern,  as  has  been  commonly  suppos- 
ed In  the  way  of  cmnpellation,  man  !  and  woman  !  were 
titles  of  as  much  respect  among  the  Hebrews,  asstr.'and 
madam  !  are  among  us.  But  why  does  not  Jesus  call  her 
mother  7  Probably,  because  he  wished  to  spare  her  feelings  : 
he  would  not  mention  a  name,  the  very  sound  of  which  must 
have  wrung  her  heart  with  additional  sorrow.  On  this  account 
he  says,  Behold  thy  son  !  this  was  the  languageofpure  natural 
affection.  "Consider  this  crucified  man  no  longer  at  present  as 
any  relative  of  thine :  but  take  that  disciple  whom  my  power 
shall  preserve  from  evil,  for  thy  son;  and  while  he  considers 
thee  as  his  mother,  account  him  for  thy  child."  It  is  probable 
that  it  was  because  the  keeping  of  the  blessed  virgin  was  in- 
trusted to  him,  that  he  was  the  only  disciple  of  our  Lord  who 
died  a  natural  death  :  God  having  preserved  him  for  the  sake 
of  the  per.son  whom  he  gave  him  in  charge.  Many  children 
are  not  only  preserved  alive,  but  abundantly  prospered  in 
temporal  things,  for  the  sake  of  the  desolate  parents  whom 
God  has  cast  upon  their  care.  It  is  very  likely  that  Joseph  was 
dead  previously  to  this;  and  that  this  was  the  reason  why  the 
desolate  virgin  is  committed  to  the  care  of  the  beloved  disciple. 

28.  /  thirst.]  The  scripture  that  referred  to  his  drinking  the 
vinegar,  is  Psal.  Ixix.  21.  The  fatigue  which  he  had  under- 
gone, the  grief  he  had  felt,  the  heal  of  the  day,  and  the  loss  of 
blood,  were  the  natural  causes  of  this  thirst.  This  he  would 
have  borne  without  complaint ;  but  he  wished  to  give  them 
the  fullpst  proof  of  his  being  the  Messiah,  by  distinctly  mark- 
ing how  every  thing  relative  to  the  Messiah,  which  had  been 
written  inthe  prophets,  had  itscomplete  fulfilment  in  him. 

29.  A  vessel  full  of  vinegar]  This  was  probably  that  tart 
small  wine,  which  we  are  assured  was  the  common  drink  of 
the  Roman  soldiers.  Our  word  vinegar,  comes  from  the 
French  vin  aigre,  sour  or  tart  wine  ;  and  although  it  is  pro- 
bable that  it  was  brought  at  this  time  for  the  use  of  the  four 
Roman  soldiers  who  were  employed  in  the  crucifixion  of  our 
Lord,  yet  it  is  as  probable  that  it  might  have  been  fnrnisheu 
for  the  use  of  the  persons  crucified  :  who,  in  that  lingering 
kind  of  death,  must  necessarily  be  grievously  tormented  with 
thirst  This  vinegar  miTSt  not  be  confounded  with  the  vine- 
gar and  gall  mentioned  Matt,  xxvii.  34.  and  Mark  xv.  23. 
That  bein"  a  sr upifying  potion,  intended  to  alleviate  his  pain, 
he  refused" tc  drink ;  but  of  this  be  took  a  little,  and  then  ex- 
pired, verse  30.  .,..,. 

And  put  it  upon  hyssop]  Or,  according  to  others,  putting 
hyssop  about  it.  A  great  variety  of  conjectures  have  been  pro- 
duced re  foVii  l.-.e  diflJculty  in  this  text,  which  is  occasioned 
by  supposing  that  the  sponge  was  put  on  a  stalk  of  hyssop, 
and  that  this  is  -he  reed  mentioned  by  Matthew  and  Mark.  It 
is  possible  that  the  hyssop  might  grow  to  such  a  size  in  Judea, 
as  that  2  stalk  ot  it  might  answer  the  end  of  a  reed  or  cane  in 
the  case  mentioned  here  ;  but  still  it  appears  to  me  more  natu- 
ral to  supfiose  that  the  reed  was  a  distinct  thing,  and  that  the 
hyssop  was  used  onlv  to  bind  the  sponge  fast  to  the  reed  ;  un- 
less we  mav  «''p;.jse'  it  was  added  for  some  mystical  purpose, 
as  we  f.ud  it  frequently  used  in  the  Old  Testament  in  rites  of 
purification.  The  various  conjectures  on  this  point  may  be 
Been  in  B'^ffv:  S  Oonject.  and  in  Calmet. 

30.  It  iafinished^  As  if  he  had  said,  "  I  have  executed  the 
great  dcK^g  oi  vpe  Almighty— I  have  satisfied  the  demands 
322 


of  his  justice— I  have  accompUshed  all  that  was  written  in 
the  prophets ;  and  suffered  the  utmost  malice  of  my  enemies : 
and  now  the  way  to  the  Holy  of  Holies  is  made  manifest 
through  my  blood."  An  awful,  yet  a  glorioms  finii^h.  Throagn 
this  tra-'ical  death,  God  Is  reconciled  to  man ;  and  the  king- 
dom  of  heaven  opened  to  every  believing  soul. 

"  Shout  heaven  and  earth,  this  sum  oi  good  to  man  !" 
Seethe  note  on  Matt,  xxvii.  50.  ,      j,     ,      x.         j 

The  prodigies  which  happened  at  our  Lord's  death,  and 
which  are  mentioned  by  the  other  three  evangelists,  are  omit- 
ted by  .lohn :  because  he  found  the  others  had  sufliciently 
stated  them  ;  and  it  appears  he  had  nothing  new  to  add. 

31.  It  was  the  preparation]  Every  Sabbath  had  a  prepara 
tion  which  began  at  the  ninth  hour,  (that  is,  three  o'clock,? 
the  preceding  evening.  Joseph.  Ant.  b.  xvi.  c.  6.  s.  2.  recite* 
an  edict  of  the  emperor  Augustus  in  favourof  the  Jews,  whicJ 
orders,  "  that  no  one  shall  be  obliged  to  give  bail  or  surety  cm 
the  Sabbath  day,  nor  on  the  preparation  before  it,  after  the 
ninth  hour."  The  time  fixed  here,  was  undoubtedly  in  con- 
formity to  the  Jewish  custom  ;  as  they  began  their  preparation 
at  three  o'clock  on  the  Friday  evening.  ^    ,        _ 

7'hat  the  bodies  should  not  remain]  For  the  law,  Deut.  xxu 
22  23.  ordered  that  the  bodies  of  criminals  should  not  hang  all 
night:  and  they  did  not  wish  to  have  the  Sabbath  profaned  by 
either  taking  them  down  on  that  day,  or  letting  them  hang  to 
disturb  the  joy  of  that  holy  time.  Probably  their  consciences 
began  to  sting  them  for  what  they  had  done ;  and  they  wished 
to  remove  the  victim  of  their  malice  out  of  their  sight. 

For  that  Sabbath  day  was  a  high  day]  1.  Because  it  waB 
the  Sabbatli.  2.  Because  it  was  the  day  on  which  all  the  peo>. 
pie  presented  themselves  in  the  temple  according  to  the  con> 
mand,  Exod.  xxiii.  17.  3.  Because  that  was  the  day  on  whichp 
the  sheaf  of  the  first-fruits  was  offered,  according  to  the  com- 
mand. Lev.  xxiii.  10, 11.  So  that  upon  this  day,  there  happened 
to  be  three  solemnities  in  one.  Lightfoot.  It  might  be  properly 
called  a  high  day,  because  the  pass-over  fell  on  that  sabbath- 
Their  legs  might  be  broken]  Laclantius  says,  I.  iv.  c.  26- 
that  it  was"  a  common  custom  to  break  the  legs  or  other  bones 
of  criminals  upon  the  cross  :  and  this  appears  to  have  been  a 
kind  of  coup  de  grace,  the  sooner  to  put  them  out  of  pain. 

34.  With  a  spear  pierced  his  side]  The  soldier  who  pierced 
our  Lord's  side,  has  been  called  by  the  Roman  Catholic  wri- 
ters, Longinus,  which  seems  to  be  a  corruption  of  Aoyx'7, 
lonche,  a  spear,  or  dart :  the  word  in  the  text.  They  more- 
over tell  us,  that  this  man  was  converted— that  it  was  he  who 
said,  Truly  this  was  the  Son  of  Gorf— that  he  travelled  into 
Cappadocia,  and  there  preached  the  Gospel  of  Christ,  and  re- 
ceived the  crown  of  martyrdom.  But  this  deserves  the  same 
credit  as  the  other  legends  of  the  popish  church 

Whether  it  was  the  right  or  the  left  side  of  Christ  that  was 
pierced,  has  been  a  matter  of  serious  discussion  among  divines 
and  physicians  :  and  on  this  subject  they  are  not  yet  agreed- 
That  it  is  of  no  importance  we  are  sure,  because  the  Holy- 
Ghost  has  not  revealed  it.  Luke  Cranache,  a  famous  painter, 
whose  piece  ofthe  crucifixion  isat  Augsburg,  has  piitnowound 
on  eitlier  side :  when  he  was  asked  the  reason  of  this,  J  vnU  da- 
it  said  he,  when  I  am  informed  which  side  was  pierced. 

Blood  and  water.]  It  may  be  naturally  supposed,  that  the 
spear  went  througli  the  pericardium  and  pierced  the  heart ; 
that  the  water  proceeded  from  the  former,  and  the  blood  from 
the  latter.  Ambrose,  Augustin,  and  Chryeostom,  make  tne 
blood  an  emblem  of  the  eucharist,  and  the  xcateran  embleni 
of  baptism.  Others  represent  them  as  the  emblems  ol  la 
Old  and  New  Covenants.  Protestants  have  thought  them  t  e 
emblems  oi  justification,  which  Is  through  '^e  6/oorf  of  the 
Lnmb  ;  and  sanctificalion,  which  is  through  the  2f asAin^  ol 
regeneration;  and  it  is  in  reference  to  the  first  notion  that 
th?y  mingle  the  wine  with  water  in  the  sacrament  of  the 
Lord's  supper.  The  piercing  appears  to  have  taken  P'ace  be- 
cause his  legs  were  not  broken  ;  and  as  the  law  in  this  case 
stated  that  thecriminals  were  to  continueon  the  cr^ss  ft/mey 
died  the  side  of  our  Lord  was  pierced  to  secure  the  accom- 
phshment  of  the  law ;  and  the  Issuing  of  the  blood  and  water 
appears  to  be  only  a  natural  effect  of  the  above  cause;  and 
probably  nothing  mystical  or  spiritual  was  >Btended  by  it 
however,  it  affords  the  fullest  proof  that  Jesus  died  for  our 
sins  Dr  Lightfoot  thinks  that  there  is  a  reference  here  to 
thp^rork  in  the  wilderness  which  Moses  smote  twice;  and 
whicTaccording  to  the  Jews,  Shemoth  Rabba,  M.  122.  '^r- 
ed  out  blood  at  the  first  stroke,  and  water  at  the  second  Now, 
St  Paul  says  1  Cor.  x.  4.  That  rock  was  Christ ;  and  here  the 
evangelist  says.  The  soldier  pierced  his  side,  and  there  came 
out  blood  and  water.    St.  John,  therefore,  in  what  he  asserW 


Mary  Magdalene 


CFIAPTER  XX. 


goes  to  the  sepulchre. 


and  he  knoweth  that  hesaith  true:  that  ye  might  believe. 

36  For  tliese  things  were  done,  f  that  the  scripture  should  be 
fulfilled,  A  bone  of  him  shall  not  be  broken. 

37  And  again  another  scripture  sailli,  ^  They  shall  look  on 
hirn  whom  they  pierced. 

38  If  I'  And  after  this,  .loseph  of  Arimathea,  being  a  disciple  of 
Jesus,  but  secretly  '  for  fear  of  the  .lews,  besought  Pilate  that 
lie  might  take  away  the  body  of  Jesus :  and  Pilate  gave  him 
leave.     He  came  therefore,  and  took  the  body  of  Jesus. 

39  And  there  came  also  i^  Nicodemus,  which  at  the  first  came 

f  Exodus  12.  4fi.     Numbers  9.  12.   Psilm  91.  ID-g  Pstilm  22,  IB,  17.     Zech.  12.  10. 


in  the  35th  and  .3Gth  verses,  wishes  to  call  the  attention  of  the 
Jews  to  this  point,  in  order  to  show  them  that  this  Jesus  was 
the  true  Messiah,  who  was  typified  by  the  rock  in  the  wilder- 
ness.    He  knowetkthat  he  saith  trufi,  that  ye  might  helievR. 

35.  He  that  saw  it]  Most  probably  John  himself,  who  must 
have  been  pretty  near  the  cross,  to  have  been  able  to  distin- 
guish between  the  blood  and  the  water,  as  they  issued  from 
the  side  of  our  blessed  Lord. 

And  In  knoweth]  This  appears  to  be  an  appeal  to  the  Lord 
Jes\is,  for  the  truth  of  the  testimony  which  he  had  now  de- 
livered. But  why  such  a  solemn  appeal,  unless  there  was 
.something  miraculous  in  this  matter!  It  might  appear  to 
him  necessary,  1.  Because  tlie  other  evangelist.s  had  not  no- 
ticed it.  2.  Because  it  contained  the  most  decisive  proof  of 
the  death  of  Christ.  As  a  wound  such  as  this  was,  could  not 
have  been  inflicted  (though  other  causes  had  been  wanting) 
without  occasioning  the  death  of  the  person;  and  on  his  dy- 
ing for  men,  depended  the  salvation  of  the  world.  And, 
3.  Because  two  important  prophecies  were  fulfilled  by  this 
very  circumstance,  both  of  which  designated  more  particular- 
ly the  person  of  the  Messiah.  A  bone  of  him  shall  not  be 
broken,  Exod.  xii.  46.  Numb.  ix.  12.  Psa.  xxxiv.  20.  They  Will 
^onk  upon  him  whom  they  pierced,  Zech.  xii.  10.    Psa.  xxii.  16. 

34  Joseph  nf  Arimathea]  See  on  Matt,  xxvii.  57 — 60.  and 
particularly  Mark  xv.  42,  43. 

39.  Nicodemus]  See  on  chap.  iii.  1,  &c. 

Myrrh  and  aloes]  Which  drugs  were  used  to  preserve  bo- 
dies from  putrefaction.  Calmet  says,  that  the  aloes  mention- 
ed here,  is  a  liquor,  which  runs  from  an  aromatic  tree  ;  and  Is 
widely  difterent  from  that  called  aloes  among  us. 

Sonie  have  objected,  that  a  hundred  pounds  weight  of  myrrh 
and  aloes,  was  enough  to  embalm  two  hundred  dead  bodies  : 
and  instead  of  iKaTov,  a  hundred,  some  critics  have  proposed 
to  read  tKaTtpcov,  a  mixture  of  myrrh  and  aloes,  of  about  a 
pound  EACH.  See  Bowyer's  Conjectures.  But  it  may  be  ob- 
served, that  great  quantities  of  spices  were  used  for  embalm- 
ing dead  boifies,  when  they  intended  to  show  peculiar  marks 
of  respect  to  the  deceased.  A  great  quantity  was  used  at  the 
funeral  of  Aristobulus  :  and  it  is  said  that  five  hundred  ser- 
vants bearing  aromatics,  attended  the  funeral  of  Herod :  see 
Josephus,  Ant.  b.  xv.  c.  3.  s.  4.  and  b.  xvii.  c.  8.  s.  3.  and/oi/r- 
score  pounds  of  spices  were  used  at  the  funeral  of  R.  Gaina- 
liel  tlie  elder.     See  Wetstein  in  loco. 

40.  Wound  it  in  linen]  See  on  chap.  xi.  34. 

41.  There  was  a  garden]  It  was  an  ancient  custom  for  par- 
ticular families  to  have  burying  places  in  their  gardens.  See 
2  Kings  xxi.  18,  26. 

New  sepulchre]  See  on  Matt.  xx\'ii.60. 

42.  Because  of  the  Jetcs'  jtreparation]  From  this  it  may  be 
conjectured,  that  they  had  designed  to  have  put  him  in  a  more 
magnificent  tomb  ;  or,  that  they  intended  to  make  one  ex- 
pressly for  himself,  after  the  pass-over  ;  or,  that  they  had  de- 
signed to  have  put  him  somewhere  else,  but  could  not  do  it 
for  lack  of  time ;  iind  that  they  put  him  here,  because  the 
tomh  was  nigh.  It  appears  plainly  from  embalming,  &c.  that 
none  of  these  pei-sons  had  any  hope  of  the  resurrection  of 
Christ.  They  considered  him  as  a  great  and  eminent  prophet, 
and  tieated  him  as  such. 


to  Jesus  by  night,  and  brought  a  mixture  of  myrrh  and  aloes, 
about  a  hundred  pound  weight. 

40  Then  took  they  the  body  of  Jesus,  and  '  wound  it  in  linen 
clothes  with  the  spices,  as  the  maimer  of  the  Jews  is  to 
bury. 

41  Now  in  the  place  where  he  was  crucified,  there  was  a 
garden  :  and  in  the  garden  a  new  sepulcture,  wherein  Wtia 
never  man  yet  laid. 

42  ""  There  laid  they  .lesus  therefore,  "because  of  the  Jews' 
preparation  day ;  for  the  sepulchre  weis  nigh  at  hand. 

hMallOT.  57.  Mark  IH.  42  Luke  28  90.— i  Ch.  9.  22.  ft.  12.  42.— k  Ch,  3.  I,  2.  & 
7.  50  —1  Acts  5.  6  — m  Isa,  .".3,  3.— nVcr.  31. 


1.  In  the  burial  of  our  Lord,  a  remarkable  prophecy  was  ful- 
filled :  His  death  was  appointed  with  the  wicked,  and  with  a 
rich  inan  was  his  tomb.  See  Lowth  on  Isa.  liii.  9.  Every  thing 
attending  his  mock  trial,  his  passion,  his  death,  his  burial, 
&c.  afforded  the  fullest  proof  of  his  innocence.  In  still  con- 
tinuing to  reject  him,  the  Jews  seem  to  have  exceeded  the 
ordinary  bounds  of  incredulity,  and  callousness  of  heart.  One 
might  imagine,  that  a  candid  attention  to  the  Gospel  facts  col- 
lated with  those  passages  in  the  law,  and  in  the  prophets, 
which  they  acknowledge  to  speak  of  the  Messiah,  would  be 
sufficient  to  furnish  tliem  with  the  utmost  evidence  and  fullest 
conviction,  that  he  is  the  Christ,  and  that  they  are  to  expect 
none  oilier.  But  where  people  once  make  a  covenant  with 
unbelief,  argument,  reason,  demonstration,  and  miracles  them- 
selves, fail  to  convince  them.  As  their  conviction  through  this 
obstinacy,  is  rendered  impossible,  it  belongs  to  Hod's  justice 
to  confound  them.  At  present  they  have  -scarcely  any  correct 
knowledge  of  the  true  God,  and  w'hile  they  continue  to  reject 
the  genuine  faith,  they  are  capable  of  crediting  the  m(jst  de- 
grading absurdities. 

2.  The  Holy  Sepulclire,  or  what  has  long  passed  for  the 
burial  place  of  our  Lord,  is  now  no  more  !  On  the  following 
information,  the  reader  may  depend  :  "  On  the  night  of  Octo- 
ber 11, 1808,  the  church  of  the  Holy  Sepulchre  was  discovered 
to  be  on  fire;  and  between  five  and  six  in  the  morning,  the 
burning  cupola,  with  all  the  melting  and  boiling  lead  upon  it, 
fell  in.  The  excessive  heat  which  proceeded  from  this  im- 
mense mass  of  liquid  fire,  caused  not  only  the  marble  columns 
which  supported  the  gallery,  to  burst,  but  likewise  the  marble 
floor  of  the  church,  together  with  the  pilasters  and  images  in 
bas  relief,  that  decorated  the  chapel,  containing  the  Holy  Se- 
pulchrei silxiatcA  in  the  centre  of  the  church.  Shortly  after, 
the  massive  columns  which  supported  the  gallery,  fell  down, 
together  with  the  whole  of  the  walls.  Thus  has  perished  the 
famous  church  raised  by  the  Empress  Helena,  fourteen  hun- 
dred years  ago,  over  the  place  where  the  body  of  our  blessed 
Lord  was  supposed  to  have  been  deposited,  while  he  lay  under 
the  power  of  death.  And  thus  has  perished,  an  engine  of  su- 
perstition, fraud,  and  imposture.  To  the  most  sinful  purposes 
has  tliis  Holy  Sepulchre  been  abused.  The  Greeks  and  Arme- 
nians have  pretended,  that  on  every  Easter  eve,  fire  descends 

from  heaven,  and  kindles  all  the  lamps  and  candles  in  the 
place  ;  and  immense  crowds  of  pilgrims  frequent  this  place, 
on  these  occasions,  in  order  to  witness  this  ceremony,  to  light 
a  taper  at  tliis  sacred  flame,  and  with  these  candles,  to  singe 
and  daub  pieces  of  linen,  which  are  afterward  to  serve  for 
windine  sheets  ;  for,  says  Mr.  Maundrell,  who  was  present, 
April  3d,  1697,  and  witnessed  the  whole  of  this  absurd  and 
abominable  ceremony,  'it  is  the  opinion  of  these  poor  people, 
that  if  they  can  but  have  the  happiness  to  be  buried  in  a 
shroud,  smutted  with  this  celestial  fire,  it  will  certainly  secure 
them  from  the  flames  of  hell.'  " 

Sec  the  whole  of  his  circumstantial  account  of  this  impos- 
ture, and  the  ridiculous  and  abominable  ceremonies  with 
which  it  is  accompanied,  in  his  Journey  from  Aleppo  to  Je- 
rusalem, edit.  5th.  pp.  94 — 97.  and  let  the  reader  thank  God, 
that  he  is  not  degraded  with  a  superstition,  that  renders  the 
grace  of  the  Gospel  of  none  effect. 


CHAPTER  XX. 

Mary  Magdalene  coining  early  to  the  sepulchre,  finds  it  empty,  and  runs  and  tells  Peter,  1,  2.  Peter  and  John  run  to  the 
tomb,  and  find  all  as  Mary  had  reported,  3 — 10.  Mary  sees  a  vision  of  angels  in  the  tomh,  11 — 13.  Jesus  himself  ap- 
pears to  her,  and  sends  her  with  a  message  to  the  disciples,  14—18.  He  appears  to  the  disciples,  gives  the  fullest  proof  of 
the  reality  of  his  resurrection,  and  communicates  to  them  a  measure  of  the  Holy  Spirit,  19 — 23.  The  determined  incredu- 
lity of  Tlvomas,  24,  25.  Eight  days  after,  Jesus  appears  again  to  the  disciples,  Thomas  being  present,  to  whom  he  gives 
the  proofs  he  had  desired,  26,  27.  Thomas  is  convinced,  and  makes  a  7iohle  confession,  28.  Our  Lord's  reflections  on  his 
case,  29.  X'arious  signs  done  by  Christ,  not  circumstantially  related,  30.  Why  others  are  recorded,  31.  [A.  M.  4033. 
A.  U.  29.     An.  Olymp.  CCII.  1.] 

THE  *  fii-st  day  of  the  week  cometh  Mary  Magdalene  early,  |    4  So  they  ran  both  together :  and  the  other  disciple  did  out- 
wlien  it  was  yet  dark,  unto  the  sepulchre,  and  seeth  the    run  Peter,  and  came  first  to  the  sepulchre, 
stone  taken  away  from  the  sepulchre.  j    5  And  he  stooping  down,  and  looking  in,  saw  ^the  linen 

2  Then  she  runneth,  and  cometh  to  Simon  Peter,  and  to  the  '  clothes  lying :  yet  went  he  not  in. 

•>  other  disciple  whom  Jesus  loved,  and  saith  unto  them.  They  ;    6  Then  cometh  Sitnon  Peter  following  him,  and  went  into  the 

have  taken  away  the  Lord  out  of  tlie  sepulchre,  and  we  know    sepulchre,  and  seeth  the  linen  clotlies  lie, 

not  where  they  have  laid  him  7  And  •  the  napkin,  that  was    about  his  head,   not  lying 

3  •  Peter  therefore  went  forth,  and  that  other  disciple,  and    with  the  linen  clothes,  but  wrapped  together  in  a  place  by 
came  to  the  sepulchre.  ,  itself. 


.28.1.     M«rk  16.  1.     Luke  24.  l.-b  Chiip.l3,  23.  &  I9.S6.&  21.7.  SO,  24. 


;  Luke  24.  1?.— d  Ch.I9.  40.— e  Ch.11.44. 


NOTES. — All  that  John  relates  concerning  the  resurrection  3 — 10,  19 — 29.  and  the  whole  of  chap.  xxi.  It  is  supposed  that 
of  omr  Lord,  he  has  collected  partly  from  the  account  given  by  ,  he  details  the  account  given  by  Blary,  without  altering  any 
Mary  Magdalene,  and  partly  Irom  his  own  observations.  From  |  circumstance,  and  without  either  addition  or  retrenchxnent. 
Mary  he  derived  the  information  given  ver.  1,  2.  and  from  ver.  j  See  Rosenmuller. 

11—18.   From  his  own  actual  knowledge,  what  he  relates  ver.  |     Verse  l.—Tlte  first  day  of  the  week]  On  what  we  call  Sun 

323 


Mary  ieen  a  virion  of  angels  at  the  ST.  JOHN. 

8  Then  went  in  also  that  other  disciple,  which  came  first  to 
the  sepulchre,  and  he  saw,  and  believed. 

9  For  as  yet  they  knew  not  the  I  scripture,  that  he  must  rise 
again  from  the  dead.  ,    . 

10  Then  the  disciples  went  away  again  unto  their  own 
home.  ,  ,  .  , 

im  8  But  Mary  stood  without  at  the  sepulchre  weepmg :  and 
as  she  wept,  she  stooped  down,  and  looked  into  the  sepulchre, 

12  And  seeth  two  angels  in  white  sitting,  the  one  at  tlie  head, 
and  the  other  at  the  feet,  where  the  body  of  Jesus  had  lain. 

13  And  they  say  unto  her.  Woman,  wliy  weepest  tliou  1  She 
saith  unto  them,  Because  they  have  taken  away  my  Lwd,  and 
I  know  not  where  they  have  laid  him. 

14  hAnd  when  she  had  said  thus,  she  turned  herself  back,  and 
saw  Jesus  standing,  and  '  knew  not  that  it  was  Jesus. 

15  Jesus  saith  unto  her,  Woman,  why  weepest  tliou  1  whom 
seekest  thou  7  She,  supposing  him  to  be  the  gardener,  saith  un- 


sepulchre.     Jesus  appears  to  her 


day  morning,  tlie  morning  after  the  Jewish  Sabbath.  As  Christ 
had  been  buried  in  haste,  these  holy  women  had  brought  per- 
fumes, Mark  xvi.  1.  Luke  xxiv.  1.  to  embalm  him  afresh;  and 
in  a  more  complete  manner  than  it  could  have  been  done  by 
Joseph  and  Nicodemus.  John  only  mentions  Mary  of  Magdala, 
because  he  appears  to  wish  to  give  a  more  detailed  history  of 
her  conduct,  than  of  any  of  the  rest :  but  the  other  evangelists 
speak  of  three  persons  who  went  together  to  the  toinb,  viz. 
Mary  of  Magdala,  Mary  the  mother  of  James,  and  Salome  : 
Matt,  xxviii.  1.  Mark  xvi.  1. 

2.  Then  she  runneth]  This  was  after  the  women  had  seen 
the  angels,  who  said  he  was  risen  from  the  dead,  Luke  xxiv. 
4.  She  told  not  only  Peter  and  John,  but  the  otlier  apostles  also, 
Matt,  xxviii.  8.  but  only  the  two  disciples  above  mentioned, 
went  to  the  tomb  to  see  whether  what  she  had  said  was  true. 

They  have  taken  away  the  Lord]  She  mentions  nothing  of 
what  the  angels  had  said,  in  her  hurry  and  confusion  :  she 
speaks  things  only  by  halves  :  and  probably  the  vision  of  an- 
gels might  have  appeared  to  her  only  as  an  illusion  of  her  own 
fancy ;  and  not  to  be  any  further  regarded. 

4.  Outrun  Peter]  Not  because  he  had  a  greater  desire  to 
see  into  tlie  truth  of  these  things ;  but  because  he  was  younger, 
and  lighter  of  foot. 

5.  Went  he  not  in.]  Why  1  fBecause  he  was  fully  satisfied 
that  the  body  was  not  there.  But  why  did  lie  not  seize  upon 
the  linen  clothes,  and  keep  them  as  a  most  precious  relic  ?  Be- 
cause he  had  too  much  religion  and  too  much  sense  ;  and  the 
time  of  superstition  and  nonsense  was  not  yet  arrived,  in 
which,  bits  of  rotten  wood,  rags  of  rotten  cloth,  decayed  bones, 
(to  whom  originally  belonging  no  one  knows,)  and  bramble 
bushes,  should  become  objects  of  religious  adoration. 

6.  Seeth  the  linen  clothes  lie]  0e:wpci,  from  ^eao/iai,  to  behold, 
and  opa(o,  to  see — to  look  steadily  at  any  thing,  so  as  to  discover 
what  it  is,  and  to  be  satisfied  witli  viewing  it. 

7.  Wrapped  together  in  a  place  by  itself.]  The  providence 
of  God  ordered  these  very  little  matters  so,  that  they  became 
the  fullest  proofs  against  the  lie  of  the  chief  priests,  that  the 
body  had  been  stolen  av^ay  by  the  disciples.  If  the  body  had 
been  stolen  away,  those  who  took  it  would  not  have  stopped  to 
strip  the  clothes  from  it ;  and  to  wrap  them  up,  and  lay  them 
by  in  separate  places. 

8.  That  other  disciple]  John. 
Saic]  That  tlie  body  was  not  there. 

And  believed.]  That  it  had  been  taken  away,  as  Mary  had 
aaid  :  but  he  did  not  believe  that  he  was  risen  from  the  dead. 
See  what  follows. 

9.  They  knew  not  the  scripture]  Viz.  Psa.  xvi.  9,  10.  Thou 
wilt  not  leave  my  soul  in  hell — ViNifS  "'tfBi  ^tyn  n"?  ''3  ki  lo 
t&azob  naphshi  I'sheol — For  thou  wilt  7iot  abandon  my  life  to 
the  grave,  nor  suffer  tliy  Holy  One  to  see  corruption.  It  was 
certainly  a  reproach  to  the  disciples,  that  that  they  had  not 
understood  this  prophecy,  when  our  Lord  had  given  them 
often  the  most  direct  information  concerning  it.  Christ  had 
referred  to  the  history  of  .lonah,  Matt.  xii.  40.  which  was  at 
once  the  type  and  the  proof  of  his  own  resurrection.  How- 
ever, this  ingenuous  confession  of  John,  in  a  matter  so  dis- 
honourable to  himself,  is  a  full  proof  of  his  sincerity,  and  of 
the  truth  of  his  narration. 

10.  Unto  their  own  home]  Either  to  their  own  houses,  if  they 
still  had  any;  or  to  those  of  their  friends,  or  to  those  where 
they  had  a  hired  lodging,  and  where  they  met  together  for  re- 
ligious purposes.     See  ver.  19 

1 1.  But  Mary  stood  without]  She  remained  some  time  after 
Peter  and  John  had  returned  to  their  own  homes. 

12.  Seeth  two  angels]  See  on  ver.  6.  She  knew  these  to  be 
angels  by  their  lehite  and  glistering  robes.  Matthew  and  Mark 
mention  but  one  angel— probably  that  one  only  that  spoke, 
verse  13. 

One  at  the  head,  and  the  other  at  the  feet]  So  were  the  che- 
rubim placed  at  each  end  of  the  mercy-seat :  Exod.  xxv.  18,  19. 
Li^htfoot. 

13.  They  have  taken  away  my  Lord]  It  was  conjectured  on 
chap.  xix.  42.  that  the  body  of  our  Lord  was  only  put  here  for 
the  time  being,  that  after  the  Sabbath  they  might  carry  it  to  a 
more  proper  place— Mary  seems  to  refer  to  this  :  They  have 
taken  away  my  Lord,  and  1  know  not  where  they  have  laid 

™"a,  '^'^'^  removal  she  probably  attributed  to  some  of  our 
.jora  8  disciples,  or  to  some  of  his  friends. 
324 


to  him.  Sir,  if  thou  have  borne  him  hence,  tell  me  where  thou 
hast  laid  him,  and  I  will  take  him  away. 

16  Jesus  saith  unto  her,  Mary.  She  turned  herself,  and  saith 
unto  him,  Rabboni ;  which  is  to  say.  Master. 

17  Jesus  saith  unto  her,  Touch  me  not ;  for  I  am  not  yet  as- 
cended  to  my  Father ;  but  go  to  k  my  brethren,  and  say  unto 
them,  1 1  ascend  untomy  Fatlier,  and  your  Father ;  and  to  ™  my 
God,  and  your  God. 

18  "  Mary  Magdalene  carac  and  told  the  disciples  that  she  had 
seen  the  Lord,  and  tliat  he  had  spoken  these  things  unto  her. 

191  "Then  tlie  same  day  at  evening,.being  the  first  das/ of  the 
week,  when  the  doors  were  shut,  where  tlie  disciples  were 
assembled  for  fear  of  the  Jews,  came  Jesus  and  stood  in  the 
midst,  and  saith  unto  them.  Peace  be  unto  you. 

20  And  when  he  had  so  said,  he  showed  unto  them  his  hands 
and  his  side.  "  Then  were  the  disciples  glad,  when  they  saw 
the  Lord. 


14.  She  turned  herself  back]  Or,  taTpa(j>ri  tif  ra  oiriacj,  she 
was  turned  back,  i.  e.  to  go  again  with  the  other  women  to 
Jerusalem,  who  had  already  departed :  but  she  had  not  as  yet 
gone  so  far  as  to  be  out  of  the  garden. 

Knew  not  that  it  was  Jesus.]  John  has  here  omitted  what 
the  angels  said  to  the  women,  about  Christ's  being  risen ;  pro- 
bably because  it  was  so  particularly  related  by  the  other  evan- 
gelists; Matt,  xxviii.  5 — 7.  Mark  xvi.  6,  7.  Luke  xxiv.  5,  6,  7. 
Mary  was  so  absoibed  in  grief,  that  she  paid  but  little  atten- 
tion to  the  person  of  our  Lord,  and  therefore  did  not  at  first 
discern  it  to  be  him  :  nor  could  she  imagine  such  an  appear- 
ance possible,  as  she  had  no  conception  of  his  resurrection 
from  the  dead.  Slie  was  therefore  every  way  unprepared  to 
recognize  the  person  of  our  Lord. 

15.  Supxjosing  him  to  be  the  gardener]  Kijirovpos,  the  in- 
spector or  overseer  of  the  garden,  from  ktittos,  a  garden,  and 
uvpoi,  an  inspector — the  person  who  had  the  charge  of  the 
workmen,  and  the  care  of  the  produce  of  the  garden  ;  and 
who  rendered  account  to  tlie  owner. 

And  I  will  take  him  away]  How  true  is  the  proverb,  Lore 
feels  no  load.  Jesus  was  in  the  prime  of  life  when  he  was 
crucified,  and  had  a  hundred  pounds'  weight  of  spices  added 
to  his  body  ;  and  yet  Mary  thinks  of  nothing  less  than  carry- 
ing him  away  with  her,  if  she  can  but  find  where  he  is  laid  ! 

16.  Mary]  This  word  was  no  doubt  spoken  with  uncom- 
mon emphasis  :  and  the  usual  sound  of  Christ's  voice  accom- 
panied it,  so  as  immediately  to  prove  that  it  must  be  Jesus. 
What  transports  of  joy  must  have  filled  this  woman's  heart  ! 
Let  it  be  remarked,  that  Mary  Magdalene  sought  Jesus  more 
fervently,  and  continued  more  affectionately  attached  to  him, 
than  any  of  the  rest  ;  therefore  to  her  first,  Jesus  is  pleased  to 
show  himself ;  and  she  is  made  the  first  herald  of  the  Gospel 
of  a  risen  Saviour. 

After  Mary's  exclamation  of  Rabboni,  and  its  interpreta- 
tion by  the  evangelist,  one  MS.,  the  latter  Syriac,  Syriac  Hi- 
eras,  and  ^/ireecopiesof  the  Itala,  add,  xat  irpoac&pajicv,  axpaa- 
6ai  avrov.  And  she  rail  to  embrace,  or  cling  to  him.  Then  our 
Lord's  words  come  in  with  the  reason  for  them. 

17.  Touch me  not]  Mr)  fxov  otttov,  cling  not  tome.  Krcroftni 
has  this  sense  in  Job  xxxi.  7.  where  the  Septuagint  use  it  for 
the  Hebrew  p2T  dabak,  which  signifies  to  cleave,  cling,  stick, 
or  be  glued  to.  From  Matt,  xxviii.  9.  it  appears  that  some  of 
the  women  held  him  by  the  feet,  and  ioorshipped  him.  This 
probably  Mary  did  ;  and  our  Lord  seems  to  have  spoken  to 
her  to  this  elTect :  "  Spend  no  longer  time  with  me  now :  I  am 
not  going  immediately  to  heaven — you  will  have  several  op- 
portunities of  seeing  me  again  :  but  go  and  tell  my  disciples, 
that  I  am,  by  and  by,  to  ascend  to  my  Father  and  God,  who  is 
your  Father  and  God  also.  Therefore,  let  them  take  courage." 

18.  Told  the  disdples— that  he  had  spoken  these  things] 
St.  Mark  says,  chap.  xvi.  11.  that  the  afflicted  apostles  could 
not  believe  what  she  had  said.  They  seem  to  have  consider- 
ed it  as  an  effect  of  her  troubled  imagination. 

19.  The  doors  were  shut— for  fear  of  the  Jews]  We  do  not 
find  that  the  Jews  designed  to  molest  the  disciples :  that  word 
of  authority  which  Christ  spoke,  chap,  xviii.  8.  Let  these  go 
away— had  prevented  the  Jews  from  offering  them  any  inju- 
ry ;  but  as  tliey  had  proceeded  so  far  as  to  put  Christ  to  death, 
the  faith  of  the  disciples  not  being  very  strong,  they  were  led 
to  think  that  they  should  be  the  next  victims  if  found.  Some 
think,  therefore,  that  they  had  the  doors  not  only  shut  but 
barricadoed  :  nevertheless,  Jesus  came  in,  the  doors  being 
shut,  i.  e.  while  they  continued  shut.  But  howl  By  his  al- 
mighty power :  ancl  further  we  know  not.  Yet  it  is  quite  pos- 
sible, that  no  miraculous  influence  is  here  intended.  The 
doors  might  be  shut  for  fear  of  the  Jews  ;  and  Jesus  might 
open  them,  and  enter  in  the  ordinary  way.  Where  there  is 
no  need  for  a  miracle,  a  miracle  is  never  wrought.  See  on 
ver.  30.  The  evangelist  has  omitted  the  appearing  of  our 
Lord  to  the  other  women  who  came  from  the  tomb.  Matt, 
xxviii.  9.  and  that  to  the  two  disciples  who  were  going  to  £m- 
viaus,  Luke  xxiv.  13,  &c.  which  all  happened  in  the  course 
of  this  same  day. 

Peace  be  u7ito  you.]  His  usual  salutation  and  benediction. 
May  every  blessing  of  heaven  and  earth  which  you  need  be 
granted  unto  you  ! 

a).  He  showed  unto  them  his  hands  and  his  side]  So  it  ap 
pears  that  his  body  bore  the  mark  of  tlie  nails  and  the  spear  . 


Thomas  receives  full  proof 


CHAPTER  XX. 


of  the  resurrection. 


21  Tlien  said  Jesus  to  them  again,  Peace  be  unto  you  :  '  as 
my  Father  hath  sent  me,  even  so  send  1  you. 

^  And  when  he  had  said  this,  he  breathed  on  them,  and  saith 
unto  them,  Receive  ye  the  Holy  Ghost : 

23  '  Whose  soever  sins  ye  remit,  tliey  are  remitted  unto  them; 
and  whose  soever  siiis  ye  retain,  they  are  retjiined. 

24  1  But  Tliomas,  one  of  the  twelve,  '  called  Didymus,  was 
not  with  them  when  Jesus  came. 

25  The  other  disciples  therefore  said  unto  him.  We  have 
seen  the  Lord.  But  he  said  unto  them,  Except  I  shall  see  in  his 
hands  tlieprint  of  the  n;iils,  and  put  my  finger  into  tin*  print  of 
the  nails,  'and  thrust  my  hand  into  his  side,  I  will  not  believe. 

26  1  And  alter  eight  days  again  his  disciples  were  within, 
and  Thomas  with  them  ;  thtn  came  Jesus,  tlie  doors  being 

qMaltSS.IS.  Ch  17.18,19  Hfb  3. 1.  2  Tim.  i  2.-r  Mali.  10.19  &  18  18.— 
•  Ch.ll  IC— 1  Psa  73  41.    Ch.  19.:«. 

and  these  marks  were  preserved,  that  the  disciples  might  be 
Oie  more  fully  convinced  of  the  reality  of  his  resurrection. 

21.  Efr.n  .^0  sfvd  I  you.]  As  I  was  sent  to  prorlairn  the 
truth  of  the  Most  High,  and  to  convert  sinners  to  God  ;  I  send 
you  for  the  v>;ry  stimi'  purpose ;  clothed  with  the  very  same 
authority,  and  inlluenced  by  the  very  same  Spirit. 

22.  //e  breathed  on  thein)  Intimating  by  this,  that  they 
were  to  be  made  new  men,  in  order  to  be  properly  qualified 
for  tlie  work  to  which  he  had  called  them  ;  for  in  this  breath- 
ing he  evidently  alluded  to  the  first  cjea/ic/j  qf  jnon,  when 
God  b'-f'athed  into  him  the  breath  of  lives,  and  he  became  a 
living  soul:  the  breath  or  Spirit  of  God,  (cnVN  r.'ci  riiach 
Etuhim)  being  the  grand  principle  and  cause  of  his  spiritual 
and  divine  life. 

Receive  ye  the  TTohj  Ghnat]  From  this  act  of  our  Ix)rd,  the 
iiifinences  of  the  Holy  Spirit  on  the  souls  of  men  have  been 
termed  his  irispiratiuii  ;  from  in,  into,  and  spiro,  I  breathe. 
Every  word  of  Christ  which  is  received  in  the  heart  by  faith, 
comes  accompanied  by  this  divine  breathing ;  and  without 
fills,  there  is  iipither  lis^'t  nor  life.  Just  as  Adam  was  before 
God  breathed  the  quiclcening  spirit  into  him,  so  is  every  hu- 
man soul  till  it  receives  this  inspiration.  Nothing  is  seen, 
/cnotrn,  discerned,  or  felt  oi  God,  but  through  this.  To  every 
private  Christian  this  is  e.«sentially  requisite  ;  and  no  man 
ever  (lid,  or  ever  can  preach  the  (Jospel  of  God  so  as  to  con- 
vince and  convert  sinners  witliout  it.  "  There  are  many 
(says  pious  Quesnel)  who  extol  the  dignity  of  the  apostolic 
mission,  and  romparethiit  of  bishops  and  pastors  with  that  of 
Christ ;  but  with  what  shame  and  fear  ought  they  to  be  filled, 
if  they  do  but  compare  the  life  and  deportment  of  Christ, 
with  the  lire.s  and  conversation  of  those  who  f,'lory  ill  being 
made  partakers  of  his  mission.  They  may  depend  on  it,  that 
if  sent  at  all,  they  are  only  sent  on  the  same  conditions,  and 
for  the  same  end,  namely — to  preach  the  truth,  and  to  esta- 
blish the  kirv^dom  of  God,  by  opposing  the  corniption  of  the 
world  ;  and  by  acting  and  suflering  to  the  end,  for  the  ad- 
vancement of  the  glory  of  God.  That  person  is  no  other  than 
a  monster  in  the  chvirch,  who,  by  his  sacred  office,  should  be 
a  di.-.penser  of  the  Spirit;  and  who,  by  the  corruption  of  his 
own  heart,  and  by  a  disorderly,  worldly,  voluptuous,  and  scan- 
diloiis  life,  is  at  tlie  same  time  a  member  and  inslruineiit  of 
the  devil." 

23.  Whose  soever  sins  ye  remit]  See  the  note  on  Matt.  xvi. 
10.  and  xviii.  IS.  It  is  certain  God  alone  can  forgive  sins  : 
and  it  would  not  only  be  blasphemous,  but  grossly  al)surd,  to 
say  that  any  creature  could  remit  the  guilt  of  a  transgression 
wiiich  had  been  committed  against  the  Creator.  The  apos- 
tles received  from  the  Lord  the  doctrine  of  reconciliation, 
and  the  doctrine  of  condemnation.  They  who  believed  on  the 
S<in  of  God,  in  consequence  of  their  preaching,  had  their  sins 
remiitrd  ;  and  they  who  would  not  believe,  were  declared  to 
lie  under  condemnation.  The  reader  is  desired  to  consult  the 
note  referred  to  above'  where  the  custom  to  wliich  our  Lord 
alhides  is  particularly  considered.  Dr.  Light  foot  supposes 
that  the  power  of  life  and  death,  and  the  power  of  delivering 
over  to  Satan,  which  was  granted  to  the  apostles,  is  here  re- 
ferrrd  to.  This  was  a  power  which  the  primitive  apostles  ex- 
clusively possessed. 

2-1.  Thomas— called  Vidymus]  See  tliis  name  explained, 
chnp.  xi.  16. 

Was  not  tcith  them]    And  by  absenting  himself  from  the 
company  of  the  disciples,  he  lost  this  precious  opport\inity  of 
seeing  and  hearing  Christ ;  and  of  receiving  (at  this  time)  the 
inestimable  blessing  of  the  Holy  GhosL     Where  two  or  three 
are  assembled  in  the  name  of  Christ,  he  is  in  the  midst  of 
them.     Christ  had  said  this  before  :  Thomas  should  have  re- 
membered it,  and  not  have  foreaken  the  comp.tny  of  the  dis- 
ciples.    What  is  the  consequence  t    His  unbelief  becomes, 
IsL  Utterly  unreasonable :  ten  of  his  brethren  witnessed  that 
Ihey  had  seen  Christ,  ver.  25  :  but  he  rejected  their  testimo- 
ny.   2dly.  His  unbelief  became  obstinate ;  he  was  determin- 
ed not  to  believe  on  any  evidence  that  it  might  please  God  io 
give  him  :  he  would  believe  according  to  his  own  prejudices,  \ 
or  not  at  all.    3dly.  His  unbelief  became  presumptuous  and  , 
insolent ;  a  view  of  the  person  of  Christ  will  not  sufllce  ;  he  i 
will  not  believe  that  it  is  he,  unless  he  can  put  Ai'.-.-  finder  into  I 
the  holes  made  by  the  nails  in  his  Lord's  hand.';  ."and  thrust  ! 
his  hand  into  the  uound  made  by  the  spear  in  his  side. 

Thomas  had  lost  much  good,  and  gained  much  evil,  and  yet 
was  insensible  of  his  state.     Behold  the  consequences  of  lor-  1 
saking  the  assemblies  of  God's  people  !    Jesua  '•omes  to  the  ! 


shut,  and  stood   in  the  midst,  and  said,  Peace  be  unto  you. 

27  Then  saith  lie  to  Thomas,  Reach  hither  thy  finger,  and  be- 
hold my  hands  :  and  "  reach  hither  thy  hand,  and  thrust  t't  into 
iny  side  :  and  be  not  faithless,  but  beheving. 

28  And  Thomas  answered  and  said  unto  him,  My  Lord  and 
my  God. 

29  Jesus  saith  unto  him,  Thomas,  because  thou  hast  seen  me, 
thou  hast  believed  :  "  blessed  are  they  that  have  not  seen,  ana 
yet  have  believed.  , 

30  1  »■  And  many  other  signs  truly  did  .lesus  in  the  presence 
of  his  disciples,  which  are  not  written  in  this  book  : 

31  '  But  tliese  arc  written  that  ye  might  believe  that  .Icsus  is 
the  Christ,  the  Son  of  God  ;  J'and  that  believing  ye  might  have 
life  through  his  name. 

u  Luke  24. TO  1  John  l.l.-v  2Cor.  5.7.  1  P«.l.8.— w  Cb.21.aS.-x  Lulie  1.4.— 
y  Ch  .i.lS,  16.t  r>.24.     1  Fell  9. 

meeting — a  disciple  is  found  out  of  his  place,  who  uiiglit  have 
been  there  ;  and  he  is  not  only  not  blessed,  but  his  heart  gets 
hardened  and  darkened  through  the  deceitfulness  of  sin.  It 
was  through  God's  mere  mercy  that  ever  Thomas  had  an- 
other opportunity  of  being  convinced  of  his  error.  Reader ! 
take  warning. 

26.  After  eight  days]  It  seems  likely  that  this  was  precise- 
ly on  that  day  se'nnight,  on  which  Christ  had  appeared  to 
them  before — and  from  this  we  may  learn  that  this  was  the 
weekly  meeting  of  the  apostles  ;  and  though  Tliomas  was  not 
found  at  the  former  meeting,  he  was  determiued  not  to  be  ab- 
sent from  this.  According  to  his  custom,  Jesus  came  again  : 
for  he  cannot  forget  his  promise — two  or  tliree  are  ussemblea 
in  his  name  ;  ana  he  has  engaged  to  be  among  them. 

27.  Then  saith  he  to  Thomas]  Through  his  infinite  com- 
passion he  addressed  him  in  a  particular  manner;  conde- 
scending in  this  case  to  accommodate  himself  to  the  prejudi- 
ces of  an  obstinate,  though  sincere  disciple. 

Reach  hither  thy  finger,  &c.]  And  it  is  very  probable  that 
Thomas  did  so  !  for  his  unbelief  was  too  deeply  rooted  to  be 
easily  cured. 

2S.  Thomas  anstnered,  &c.]  Tliose  who  deny  the  Godhead 
of  Christ,  would  have  us  to  believe  that  these  words  are  an  ex- 
clamation of  Thomas,  made  througti  surprise,  and  that  they 
were  addressed  to  the  Father,  and  not  to  Christ.  TIteodoreot 
Mopsuestes  was  the  first,  1  believe,  who  gave  the  words  this 
turn  ;  and  the  fifth  OJcumenic  Council,  held  at  Constantino- 
ple, anathematized  him  for  it.  Tliis  was  not  according  to  the 
spirit  of  the  Gospel  of  God.  However,  a  man  must  do  vio- 
lence to  evei-y  rule  of  construction,  who  can  apply  the  address 
here  to  any  but  Clirist.  The  text  is  plain, — Jesus  comes  in — 
sees  Tliomas,  and  addresses  him  ;  desiring  him  to  come  to  him, 
and  put  his  linger  into  the  print  of  the  nails,  &c.  Thomas, 
perfectly  satisfied  of  the  reality  of  our  Lord's  resurrection,  says 
unto  him— yiY  Lokd  !  and  my  God  !  /.  e.  Thou  art  indeed,  the 
very  same  person,  my  Lord,  whose  disciple  I  have  so  long 
been ;  and  thou  art  my  God,  henceforth  the  object  of  my  reli- 
gious adoration.  Thomas  was  the  first  who  gave  the  title  of 
God  to  Jesus  ;  and  by  this  glorious  confession,  made  some 
amends  for  his  foniier  obstinate  incredulity.  It  is  wortliy  ol 
remark,  that  from  this  time  forward,  tlie  whole  of  the  disci- 
ples treated  our  Lord  with  the  most  supreme  respect ;  never 
using  that  familiarity  towards  him,  which  they  had  often  used 
before.  The  resurrection  from  the  dead,  gave  them  the  ful- 
lest proof  of  the  divinity  of  Christ.  And  this,  indeed,  is  the 
use  which  St.  John  makes  of  this  manifestation  of  Christ.  Seo 
ver.  30,  .31.  Bishop  Pearce  says  here  :  "  Observe,  that  Tho- 
mas calls  Jesus  his  God,  and  that  Jesvis  does  not  reprove  him 
for  it,  though  probably  it  was  tlie  llrst  time  he  was  called  so." 
.\nd  I  would  ask,  could  Jesus  be  jealous  of  the  honour  of  the 
true  God  ;  could  he  be  a  prophet ;  could  he  be  even  an  honest 
man,  to  permit  his  disciple  to  indulge  in  a  mistake  so  mon- 
strous and  destructive,  if  it  had  been  one  1 

29.  Thomas]  This  word  is  omitted  by  almost  every  MS.,  Ver- 
sion, and  ancient  commentator  of  importance. 

Blessed  are  theu,  &c.]  Thou  hast  seen,  and  therefore  thou 
hast  believed,  and  now  thou  art  blessed  ;  thou  art  now  happy  ; 
fully  convinced  of  my  resurrection,  yet  no  less  blessed  shall 
all  those  be  who  believe  in  my  resurrection,  without  the  evi- 
dence thou  hast  had.  From  this  we  learn,  that  to  believe  in 
Jesus  on  the  testimony  of  his  apostles,  will  put  a  man  into  the 
possession  of  the  very  same  blessedness  which  they  themselves 
enjoyed.  And  so  has  God  constituted  the  whole  economy  of 
grace,  that  a  believer  at  eighteen  hundred  years"  distance  from 
the  time  of  the  resurrection,  sufTers  no  loss,  because  he  has 
not  seen  Christ  in  the  flesh.  The  importance  and  excellence 
of  implicit  faith  in  tlie  testimony  of  God,  is  thus  stated  by  Rab. 
Tancnum.  '•  Rati.  Simeon  ben  Laches!)  saith,  The  proselyte 
is  more  beloved  by  the  holy  blessed  God,  than  that  whole  crowd 
that  stood  before  Mount  Sinai  :  for  unless  they  had  heard  the 
thundering,  and  seen  the  flames  and  lightning,  the  hills  trem- 
bling, and  the  trumpets  sounding,  they  had  not  received  the 
law.  But  the  proselyte  hath  seen  nothing  of  all  this,  and  yet 
he  hath  come  in,  devoting  himself  to  l)ie  holy  blessed  God,  and 
hath  taken  upon  him  (the  yoke  oO  the  kingdom  of  heaven." 
Readf'r !  Christ  died  for  //t€e— believe,  and  thou  shall  be  saved  ; 
and  become  as  ble.'wed  and  as  happy  as  an  apostle. 

.■?0.  Many  other  signs  truly  diet  Jesus,  &c.]  That  is,  beside 
the  two  mentioned  here:  ver.  19.  and  ver.  26.  viz.  Christ  en- 
tering Into  the  house  in  a  miraculous  manner  twice,  notwith- 
standing the  doors  trcrefnst  shut :  see  on  ver.  19.  The  othar 
3?5 


Jesus  shows  himself  to  the 


ST.  JOHN. 


disciples  at  the  sea  of  Tiberiae. 


miracles  which  our  Loid  did,  and  which  are  not  related  here, 
were  such  as  were  necessary  to  the  disciples  only,  and  there- 
fore not  revealed  to  mankind  at  large.  There  is  nothing  in 
the  whole  i-evelation  of  God  but  what  is  for  some  important 
purpose,  and  there  is  nothing  left  out  that  could  have  been  of 
any  real  use. 

31.  That  i/e  anight  believe]  Wliat  is  here  recorded  is  to  give 
a  full  proof  of  the  divinity  of  Christ ;  tliat  he  is  the  promised 
Messiah  ;  that  he  really  suffered  and  rose  again  from  the  dead, 
and  that  througli  him  every  believer  might  have  eternal  life. 

Life]  Several  MS5., Versions,  and  Fathers,  reaA  eternal  life, 
and  this  is  undoubtedly  the  meaning  of  the  word,  whether  the 
various  reading  be  admitted  or  not. 

Grotius  has  conjectui-ed  that  the  Gospel,  as  written  by  St. 
John,  ended  with  this  chapter:  andthatthe  following  chapter 
was  added  by  the  church  of  Ephesus.  This  conjecture  is  sup- 
ported by  nothing  in  antiquity.  It  is  possible  that  these  two 
last  verses  might  have  formerly  been  at  the  conclusion  of  the 


last  chapter,  as  they  bear  a  very  great  similarity  to  those  that 
are  found  there  :  and  it  is  likely  that  their  true  place  is  be. 
tween  the  24th  and  25th  verses  of  the  succeeding  chapter; 
with  the  latter  of  which  they  in  every  respect  correspond,  and 
with  it  form  a  proper  conclusion  to  the  book.  Except  this  cor- 
respondence, there  is  no  authority  for  changing  their  present 
position. 

After  reading  the  Gospel  of  .Tohn,  hia  first  epistle  should  be 
next  taken  up :  it  is  written  exactly  in  the  same  spirit,  and 
keeps  the  same  object  steadily  in  view.  As  John's  Gospel  may 
be  considered  a  supplement  to  the  other  evangelists,  so  his 
first  epistle  may  be  considered  a  supplement  and  continua- 
'tion  to  his  own  Gospel.  In  some  MSS.  the  epistles  follow  this 
Gospel,  not  merely  because  the  transcribers  wished  to  haveaM 
the  works  of  the  same  writer  together ;  but  because  there  was 
such  an  evident  connexion  between  them.  The  first  epistle  ia 
to  the  Gospel,  as  a  pointed  and  forcible  application  is  to  an 
interesting  and  impressive  sermon. 


CHAPTER  XXI. 

Jesus  shoics  himself  to  the  disciples  at  the  sea  of  Tiberias,  1 — 5.  The  iniraculous  draught  of  fishes,  6 — 11.  He  dines  with 
his  disciples,  12—14.  Questions  Peter  concerning  his  love  to  him,  and  gives  him  commission  to  feed  his  sheep,  15 — 17. 
Foreiels  the  manner  of  Peter's  death,  IS,  19.  Peter  inquires  concerning  John,  and  receives  an  answer  that  was  after- 
ward misunderstood,  20—23.  John's  concluding  testimony  concerning  the  authenticity  of  his  Gospel,  arid  the  end  for 
which  it  was  written,  24,  25.     [A.  M.  4033.     A.  D.  29.     An.  Olymp.  CCII.  1.] 

FTER  these  things  Jesus  showed  himself  again  to  the  dis- 


A^ 


ciples  at  the  sea  of  Tiberias  r  and  on  this  wise  showed 
he  himself. 

2  Tlierewere  together  Simon  Peter,  and  Thomas  called  Didy- 
mus,  and  "  Nathanael  of  Cana  in  Galilee,  and  '^  the  sons  of  Zebc- 
dee,  and  two  other  of  his  disciples. 

3  Simon  Peter  saith  unto  them,  I  go  a  fishing.  They  say  unto 
him.  We  also  go  with  thee.  They  went  forth  and  entered 
into  a  ship  immediately ;  and  tliat  night  they  caught  nothing. 

4  But  when  the  morning  was  now  come,  .lesus  stood  on  the 
shore ;  but  the  disciples  "■  knew  not  that  it  was  Jesus. 

5  Then  d  Jes\is  saith  unto  them,  ^  Children,  have  ye  any  meat  I 
They  answered  him,  No. 

6  A  nd  he  said  unto  them,  f  Cast  the  net  on  the  right  side  of  the 
ehip,  and  ye  shall  find.  They  cast  therefore,  and  now  they 
were  not  able  to  draw  it  for  the  multitude  of  fishes, 

7  Therefore  ^that  disciple  whom  Jesus  loved  saith  unto 
Peter,  It  is  the  Lord.  No\v  when  Simon  Peter  heard  that  it 
was  the  Lord,  he  girt  his  fisher's  coat  unto  him,  (for  he  was 
naked,)  and  did  cast  himself  into  the  sea. 

S  And  the  other  disciples  came  in  a  little  ship ;  (for  they  were 

o  Ch.l.45.-b  Matt. 4.21.— e,Ch. 20.  W.—d  Luke  24.41.-e  Or,  Sirs. 


NOTES. — Verse  1.  Jesus  showed  himself  again]  After  that 
our  Lord  had  appeared  several  times  to  tlie  women,  and  to  the 
apostles  at  Jerusalem,  and  at  the  tomb,  he  bade  them  go  into 
•Galilee,  giving  them  the  promise  of  meeting  them  there:  Matt. 
xxviii.  7.  Mark  xvi.  7.  This  promise  we  find  he  fulfilled  in  the 
-way  John  relates  it  here.  This  was  the  seventh  appearance 
.of  our  Lord  after  the  resurrection.  Matthew,  cliap.  xxviii.  16. 
has  but  just  mentioned  it ;  of  it  the  rest  of  the  evangelists  say 
nothing  ;  and  this  is  the  reason  why  John  gives  it  so  particu- 
larly. 

3.  Peter  saith — I  go  a  fishing]  Previously  to  the  crucifixion 
.of  our  Lord,  the  temporal  necessities  of  himself  and  his  disci- 
ples appear  to  have  been  supplied  by  the  charity  of  individu- 
,als;  Luke  viii.  3.  As  it  is  probable  that  the  scandal  of  the 
cross  had  now  shut  up  this  source  of  support;  and  the  disci- 
j)les  not  fully  knowing  how  the.y  were  to  be  employed,  pur- 
^josed  to  return  to  their  fo»-mer  occupation  of  fishing,  in  order 
to  gain  a  livelihood,  and  tlierefore  the  seven  mentioned,  ver. 
2.  embarked  on  the  sea  of  Tiberias,  otherwise  called  the  sea  of 
Galilee. 

That  night  they  caught  nothing.]  God  had  so  ordered  it, 
that  they  might  be  the  more  struck  with  the  miracle  which  he 
afterward  wrought. 

4.  Knew  not  that  it  was  Jesus.]  Probably  because  it  was 
either  not  light  enough  :  or,  he  was  at  too  great  a  distance  :  or, 
he  had  assumed  another  form,  as  in  Mark  xvi.  12.  otherwise 
his  person  was  so  remarkable,  that  all  his  disciples  readily 
knew  him  when  he  was  at  hand  :  see  ver.  12. 

5.  Children.]  Yiai&ia,  a  term  of  familiarity,  and  affectionate 
kindness;  it  is  the  vocative  case  plural  of  7ra((5ioi',  which  is  the 
diminutive  oi  Traij,  and  literally  signifies  little  childreri,  or 
heloved  children.  \Iq\w  ihe  margin  has  made  sirs  out  of  it, 
1  cannot  conceive. 

Any  meat]  Uffoaipayiov,  from  -rpoj,  besideSf  ani  (payM,  leat, 
any  thing  tliat  Is  eaten  with  bread  or  such  like  solid  sub- 
r4ances,  to  make  the  deglutition  the  more  easy :  here  it  evi- 
dently means  any  kind  of  fish;  and  our  Lord  seems  to  have 
appeared  at  first'in  the  character  of  a  person  who  wished  to 
purchase  a  part  of  what  they  Jiad  caught :  see  the  note  on 
chap.  vi.  9. 

6.  And  ye  shall  fin  d:]T\\c  JSthiopic,  three  copies  of  the  Itala, 
and  St.  Cyril,  ritld,  They  said  therefore  unto  him,  we  have  la- 
boured ail  the  night,  and  caught  notliing,  nevertiieless  at  tliy 
command  we  will  let  doicn  the  net.  This  is  borrowed  from 
Lukp  V.  .'",. 

For  the  multitude  of  fishes]  This  was  intended  as  an  em- 
p^exn  ot  the  immense  number  of  souls  which  should  be  con- 
336 


not  far  from  land,  but  as  it  were  two  hundred  cubits,)  dragging 
the  net  with  fishes. 

9  As  soon  then  as  they  were  come  to  land,  they  saw  a  fire  of 
coals  there,  and  fish  laid  thereon,  and  bread. 

10  Jesus  saith  unto  them.  Bring  of  the  fish  which  ye  have 
now  caught. 

11  Simon  Peter  went  up,  and  drew  the  net  to  land  full  of  great 
fishes,  an  hundred  and  fifty  and  three :  and  for  all  there  were 
so  many,  yet  was  not  tlie  net  broken. 

12  II  Jesus  saith  unto  them,  h  Come  and  dine.  And  none  of 
the  disciples  durst  ask  him.  Who  art  thou  1  knowing  that  it 
was  the  Lord. 

13  Jesus  then  cometh,  and  taketh  bread,  and  giveth  them, 
and  fish  likewise. 

14  This  is  now  i  the  third  time  that  Jesus  showed  himself  to 
his  disciples,  after  that  he  was  risen  from  the  dead. 

15  n  So  when  they  had  dined,  Jesus  saith  to  Simon  Peter,  Si- 
mon, son  of  Jonas,  lovest  thou  me  more  than  these  1  He  saith 
unto  him.  Yea,  Lord  ;  thou  knowest  that  I  love  thee.  He  saith 
unto  liini,  Feed  my  lambs. 

16  He  saith  to  him  again  the  second  time,  Simon,  son  ol 

f  Luke5.4,6,  7.— gCh.l3.23.&S0.2.— h  Acts  10.41.— i  See  Ch. SO.  19,  26. 

verted  to  God  by  their  ministry,  according  to  the  promise  ol 
Christ  ;  Matt.  iv.  19. 

7.  His  fisher's  coat]  Or,  his  upper  coat,  Hn-evSvTriv,  from  eiri, 
upon,  and  tvivw,  I  clothe ;  something  analogous  to  what  we 
term  a  great  coat,  or surtout. 

He  teas  naked]  He  was  only  in  his  vest.  Tvuvug,  naked,  is 
often  used  to  signify  the  absence  of  this  upper  gannent  only. 
In  1  Sam.  xix.  24.  when  Saul  had  put  off  his  t/iarta,  upper 
garments,  he  is  said  to  have  been  yvpLvos,  naked ;  and  David, 
when  girded  only  with  a  linen  epiiod,  is  said  to  have  been  un- 
covered, in  2  Sam.  vi.  14,  20.  To  which  may  be  added  what 
we  read  in  the  Sept.  Job  xxii.  6.  thou  hast  taken  away  the  co- 
vering of  tlie  naked;  a/julnaa-tv  yvftviov,  Uie  plaid,  or  blanket, 
in  which  they  wrapped  themselves  ;  and  besides  wliich  they 
had  none  other.  In  this  sense  it  is  that  Virgil  says,  Geor.  1. 
299.  Nudus  ara,  sere  nudus,  i.  e.  strip  oft'  your  upper  gar- 
7nents,  and  work  till  you  sieeat.  See  more  examples  in  Bp. 
Pearce. 

Cast  himself  into  the  sea.]  It  is  liliely  that  they  were  in 
very  shallow  water,  and  as  they  were  only  two  hundred  cu- 
bits from  tlie  land,  (about  one  hundred  and  thirty-two  English 
yards)  it  is  possible  that  Peter  only  stepped  into  the  water, 
that  he  might  assist  them  to  draw  the  boat  to  land,  which  was 
now  lieavily  laden.  It  is  not  likely  that  he  went  into  the  wa- 
ter in  order  to  swim  ashore  :  had  he  intended  this,  it  is  not  to 
be  supposed  that  he  would  have  put  his  great  coat  nn,  which 
must  have  been  an  essential  hinderance  to  him  in  getting  to 
shore. 

8.  Dragging  the  net]  It  is  probable  that  this  was  that  spe- 
cies of  fishing,  in  which  the  net  was  stretched  from  the  shore 
out  into  the  sea  ;  the  persons  who  were  in  the  boat,  and  who 
shot  the  net,  fetched  a  compass,  and  bringing  in  a  halser, 
which  was  attached  to  the  other  end  of  the  net,  those  who 
were  on  shore,  helped  them  to  drag  it  in.  As  the  net  was 
su7ik  with  iceights  to  the  bottom,  and  the  top  floated  on  the 
water  by  corks  or  pieces  of  light  wood,  all  the  fisli  that  hap- 
pened to  come  within  the  compass  of  the  net  were  of  course 
dragged  to  shore.  The  sovereign  power  of  Christ  had,  in  this 
case,  miraculously  collected  the  fish  to  that  part  where  he  or- 
dered the  disciple's  to  cast  the  net. 

9.  They  saw  afire,  &c.]  This  appears  to  have  been  a  new 
miracle,  it  could  not  have  been  a  fire  which  the  disciples  had 
there,  for  it  is  remarked  as  something  new  ;  besides,  tney  had 
caught  no  fisli :  ver.  5.  and  here  was  a  small  fish  upon  the 
coals ;  and  a  loaf  of  bread  provided  to  eat  with  it.  The  whole 
appears  to  have  been  miraculously  prepared  by  Christ. 

12.  Cu-me  and  dine]  Atvrt  anifricrare.    Though  this  is  the 


Discourse  of  Christ 


CHAPTER  XXI. 


vith  Peter,  <f<. 


Jonas,  lovest  thou  me  1  He  saith  unto  him,  Yea,  Lord ;  thou 
knowest  that  I  love  thee,  k  He  saith  unto  hira,  Feed  my  sheep. 

17  He  saith  unto  him  the  third  time,  Simon,  son  of  Jonas, 
lovest  thou  me  ■?  Peter  was  grieved  because  he  said  unto  him 
the  tliird  time,  Lovest  thou  mel  And  he  said  unto  him,  Lord, 
•ihou  knowest  all  things;  thou  knowest  that  I  love  thee.  Jesus 
saith  unto  him.  Feed  my  sheep. 

18  "  Verily,  verily,  1  say  unto  thee,  When  thou  wast  young, 
thou  girdest  thyseU,  and  walkedst  whither  thou  woulde.st :  but 
when  thou  shah  he  old,  thou  shalt  stretch  forth  thy  liands,  and 
another  shall  gird  thee,  and  carry  thee  whither  thou  would- 
est  not. 

19  This  spake  he,  signifying  "  by  what  death  he  should  glo- 
rify God.  And  when  he  had  spoken  tliis,  he  sahh  unto  him, 
Follow  me- 

20  Then  Peter,  turning  about,  seeththedisciple"  whom  Jesus 

1  Ch.ll-JC. 


Uieral  translation  of  the  word,  yet  it  must  be  observed  tliat  it 
was  iK>t  dinner  time,  being  as  yet  early  in  the  morning  :  ver. 
4.  but  Kypke  has  largely  shown,  that  the  original  word  is 
used  by  Homer,  XcnopiMn,  and  Plnlarch^  to  signify  break- 
fast •  or  any  early  meal,  as  w^il  as  what  we  terra  dinner.  It 
might  perhaps  appear  singular,  otherwise,  it  would  be  as 
agreeable  to  the  use  of  the  Greek  word,  to  have  translated  it, 
come  and  break/u-st. 

Durst  ask  him]  Ever  since  the  confession  of  Thomas,  a 
proper  awe  of  the  deity  of  Christ  had  possessed  their  minds. 

13.  And  giveth  them]  Eating  likewise  with  them,  as  St. 
Luke  expressly  says  :  chap,  xxiv.  43. 

14.  This  is  now  the  third  time]  That  is,  this  was  the  third 
tmie  he  appeared  unto  the  apostles,  when  all  or  most  of  them 
were  together. — lie  appeared  to  ten  of  them,  chap.  xx.  19. 
again  to  eleven  of  them,  ver.  26.  and  at  this  time  to  seven  of 
them,  ver.  2.  of  this  chapter.  But  when  the  other  evangelists 
are  collated,  we  shall  find  that  this  was  the  seventh  time  in 
which  he  had  manifested  himself  after  he  arose  from  the 
dead.  1st  He  appeared  to  Mary  of  Magdala,  Mark  n'i.  9. 
John  XX.  15, 16.  2aly.  To  the  holy  women  who  came  from  the 
tomb.  Matt,  xxviii.  9.  Sdly.  To  the  two  disciples  who  went  to 
Emmaus,  Luke  xxiv.  13,  &c.  4thlv.  To  St.  Peter  alone, 
Luke  xxiv.  34.  5thly.  To  the  ten,  in  the  absence  of  Thomas, 
chap.  XX.  19.  6thly.  Eight  days  after  to  the  eleven,  Thomas 
being  present,  ver.  20.  7thly.  To  the  seven,  mentioned  in 
ver.  2.  of  this  chapter;  which  was  between  the  eight  s.ni  for- 
tieth day  after  his  resurrection.  Besides  these  seven  appear- 
ances, he  showed  himself,  Sthly.  To  the  disciples  on  a  cer- 
tain mountain  in  Galilee,  Matt  xxviii.  16.  If  the  appearance 
mentioned  by  St  Paul,  I  Cor.  xv.  6.  to  upwards  of  500  breth- 
ren at  once,  if  this  be  not  the  same  with  his  appearance  on  a 
mountain  in  Galilee,  it  must  be  considered  the  ninth.  Ac- 
cording to  the  same  apa«tle,  he  was  seen  of  James,  1  Cor.  xv. 
7.  which  may  have  been  the  tenth  appearance.  And  after 
this,  to  all  the  apostles,  when,  at  Bethany,  he  ascended  to 
heaven  in  their  presence.  See  Mark  xvi.  19,  90.  Luke  xxiv. 
50—53.  Acts  i.  .3—12.  1  Cor.  xv.  7.  This  appears  to  have 
been  the  e/erew/A  time  in  which  he  distinctly  manifested  him- 
self after  his  resurrection.  But  there  might  have  been  many 
other  manifestations,  which  the  evangelists  have  not  thought 
proper  to  enumerate,  as  not  being  connected  with  any  thing 
of  singular  weight  or  importance. 

15.  Siwon — lovest  thou  me]  Peter  had  thrice  denied  his  I^ord, 
and  now  Christ  gives  him  an  opportunity  in  some  measure  to 
repair  his  fault  by  a  triple  confession. 

More  than  these?]  This  was  a  kind  of  reproach  to  Peter; 
he  had  professed  a  more  affectionate  attachment  to  Christ 
than  the  rest ;  he  had  been  more  forward  in  making  profes- 
sions of  friendship  and  love  than  any  of  the  others  ;  and  no 
one,  (.Tildas  excepted,)  had  treated  his  Lord  so  basely.  As  he 
had  before  intimated  that  his  attachment  to  his  Master  was 
more  than  that  of  the  rest,  our  Lord  now  puts  the  question  to 
him,  Do.1t  thou  love  me  more  than  these  7  To  which  Peter 
made  the  most  modest  reply — Thou  knowest  I  love  thee, 
but  no  longer  dwells  on  the  strength  of  his  love,  nor  compares 
himself  with  even  the  meanest  of'his  brethren.  He  had  before 
cast  a  very  unkind  reflection  on  his  brethren.  Though  all 
be  offended  because  of  thee,  yet  •/  vyill  never  he  offended. 
Matt.  xxvi.  33.  But  he  had  now  learnt  by  dreadful  experi- 
ence, that  he  who  Irusteth  his  own  heart  is  a  fool ;  and  that  a 
man's  sufRciency  for  good  is  of  the  Lord  alone. 

The  words  more  than  these,  Bishop  Pearce  thinks  refer  to 
the  prorisi07i«  they  were  eating,  or  to  their  secular  employ- 
ments ;  for,  says  he,  "It  does  not  seem  probable  that  Jesus 
should  put  a  question  to  Peter,  which  he  could  not  possibly 
answer  :  because  he  could  only  know  his  own  degree  of  love 
for  Jesus,  not  that  of  the  other  disciples."  But  it  appears  to 
me,  that  our  Lord  refers  to  tiie  profession  made  by  Peter, 
which  I  have  quoted  above. 

It  is  remarkable,  that  in  these  three  questions,  our  Lord 
uses  the  verb  ayanatit,  which  signifies,  to  love  affectionately, 
ardently,  supremely,  perfectly;  seethe  note  on  Matt.  ixi.  37. 
and  that  Peter  always  replies,  using  the  verb  (piXao,  which 
Bignitles  to  love,  to  like,  to  regard,  to  feel  friendship  for  ano- 
ther. As  if  our  Lord  had  said,  "  Peter,  dost  thou  love  me  ar- 
dently and  supremely  1"  T«  which  he  answers,  "  Lord,  1  feel 
an  affection  for  thee— I  do  esteem  thee— but  dare,  at  preseiit, 
•ay  no  more." 


loved,  followng ;  which  also  leaned  on  his  breast  at  suppcFi 
and  said,  Ix)rd,  which  is  he  that  betrayeth  thee  1 

21  Peter  seeing  him,  saith  to  Jesus,  Lord,  and  what  shall  tht« 
man  do  7 

22  Jesus  saith  unto  him.  If  I  will  that  he  tarry  «>  till  I  come, 
what  is  that  to  thee  f  follow  thou  me. 

23  Then  went  this  saying  abroad  among  the  brethren,  that 
that  disciple  should  not  die :  yet  Jesus  said  not  unto  him,  He 
shall  not  die ;  but,  I  If  willthat  he  tarry  till  I  come,  what  is  that 
to  thee  ? 

24  T  This  is  the  disciple  which  testifieth  of  these  things,  and 
wrote  these  things  :  and  "•  we  know  that  his  testimony  is  true. 

25  '  And  tliere  are  also  many  other  things  which  Jesus  did,  the 
which,  if  tliey  should  be  written  every  one,  •  I  suppose  that 
even  the  world  itself  could  not  contain  the  books  that  shauM 
be  written.    Amen. 

^'?,SM^^l.^*'^  --P^''"'"'27,2S&25  31.  lCor.4.5&II  26.  R.v.2.25. 
&^  3.  ll.it  82  7.  20 -q  Cli.  19.35.    3  .lohn  la,-r  Ch  20.30  -a  Amos  7, 10. 

There  is  another  remarkable  change  of  terms  in  this  place. 
In  ver.  15.  and  17.  ouriLord  uses  the  verb  ffoanew,  to  feed,  and 
in  ver.  16.  he  uses  the  word  Tratfiattfoj,  which  signifies  to  tend 
a  flock,  not  only  to  feed,  but  to  take  care  of,  guide,  govern, 
defend,  &c.  by  whicli  he  seems  to  intimate,  that  it  is  not  suffi- 
cient, merely  to  offer  the  bread  of  life  to  the  congregation  of 
the  Lord,  but  he  must  take  care  that  the  sheep  be  properly 
collected,  attended  to,  regulated,  guided,  &c.  and  it  appears 
that  Peter  perfectly  comprehended  our  Lord's  meaning,  and 
saw  that  it  was  a  direction  given  not  only  to  him,  and  to  the 
rest  of  the  disciples,  but  to  all  their  successors  in  the  Chris- 
tian ministry  ;  for  himself  says,  1  Epist  chap.  v.  2.  Feed  the 
Jlock  of  God,  (TToifiavcrc  to  notjiviov  Tov  Qtoii,)  which  is  among 
you,  taking  the  oversight,  icTTiaKo-novvTCf,  acting  as  superin- 
tendents, and  guardians,)  not  by  constraint,  but  willingly , 
not  for  filthy  lucre,  but  of  a  ready  mind.  Every  spiritual 
shepherd  of  Christ,  has  a  tlock  composed  of  lambs,  young 
converts;  and  shebp,  experienced  Christians,  to  feed,  guide, 
regulate,  and  govern.  To  be  properly  qualified  for  this,  his 
wisdom  and  holiness  should  always  exceed  those  of  his  flock. 
Who  is  sufficient  for  these  things  7  The  man  who  lives  in 
God,  and  God  in  him. 

To  the  answer  of  Christ  in  ver.  16.  the  latter  Syriac  adds, 
If  thou  lovest  me,  and  esteemest  me,  feed  my  sheep. 

17.  Peter  teas  grieved]  Fearing,  says  St  Chrysostom,  lest 
Christ  saw  something  in  hie  heart,  which  he  saw  not  himself; 
and  whieli  might  lead  to  another  fall ;  and  tliat  Christ  was 
about  to  tell  him  of  it,  as  he  had  before  predicted  hts  denial. 

18.  Thou  shall  stretch  forth  thy  hand.^]  Wetstein  observes, 
that  it  was  a  custom  at  Rome,  to  put  the  necks  of  those  wh» 
were  to  be  crucified,  into  a -yoke,  and  to  stretch  out  their  hand*, 
and  fasten  them  to  the  end  of  it,  and  having  thus  led  them 
through  the  city,  they  were  carried  out  to  be  crucified.  See 
his  note  on  this  place.  Thus  then  Peter  was  girded,  chained, 
and  carried  whither  he  would  not — not  that  he  was  unwilling 
to  die  for  Christ,  but  he  was  a  man,  he  did  not  love  death ;  but 
he  loved  his  life  less  than  he  loved  his  God. 

19.  Should  glorify  God]  Ancient  writers  state  that  about 
thirty-four  years  after  this,  Peter  was  crucified  ;  and  that  he 
deemed  it  so  glorious  a  thing  to  die  far  Christ,  that  he  begged 
to  be  crucified  with  his  head  downwards,  not  considering 
himself  worthy  to  die  in  the  same  p€>sture  in  which  his  Lord 
did.  So  Eusebius,  Prudtntius,  Chrysostom,  and  Augustin. 
See  Calmet. 

Follow  me.]  Whether  our  Lord  meant  by  these  words  that 
Peter  was  to  walk  with  him  a  little  way  for  a  private  inter' 
view.;  or  whether  he  meant  that  he  was  to  imitate  his  exam- 
ple, or  be  conformed  to  him  in  the  manner  of  his  death,  is 
very  uncertain. 

22.  7/"  /  will  that  he  tarry  till  I  come]  There  are  severrf 
opinions  concerning  this  ;  the  following  are  the  principal.  1. 
Some  have  concluded  from  these  words,  that  John  should  ne- 
ver die.  Many  eminent  men,  ancients  and  moderns,  have 
been,  and  are  of  this  opinion,  2.  Others  thought  that  our 
Lord  intimated  that  John  should  live  till  Christ  came  to  judge 
and  destroy  Jerusalem.  On  this  opinion  it  is  ot)served,  that 
Peter,  who  was  the  oldest  of  the  apostles,  died  in  the  year  67, 
which,  says  Calmet,  was  six  years  before  the  destruction  of 
Jerusalem,  and  that  John  survived  the  ruin  of  that  city  about 
thirty  years ;  he  being  the  only  one  of  the  twelve  who  was 
alive  when  the  above  desolation  took  place.  3.  St.  Augustin, 
Bede,  and  others,  understood  the  passage  thus:  If  I  will  that 
he  remain  till  I  come  and  take  him  away  by  a  natural  death, 
what  is  that  to  thee,  follow  thou  me  to  thy  crucifixion.  On 
this  it  may  he  observed,  that  all  antiquity  agrees,  that  John,  if 
he  did  die,  was  the  only  disciple  who  was  taken  away  by  a 
natural  death.  4.  Others  imagine,  that  our  Lord  was  only 
now  taking  Peter  aside,  to  speak  something  to  him  in  private, 
and  that  Peter  seeing  John  following,  wished  to  know  whether 
he  should  come  along  with  them  ;  and  that  our  Lord's  answer 
stated  that  John  should  remain  in  that  place,  till  Christ  and 
Peter  returned  to  him:  and  to  this  meaning  of  the  passage 
many  eminent  critics  incline  For  nearly  eighteen  hundred 
years,  the  greatest  men  in  the  world  have  been  puzzled  with 
this  passage.  It  would  appear  intolerable  in  me  to  attempt  to 
decide  where  eo  many  eminent  doctors  have  disagreed,  and  do 
sttn  disagree.  I  rather  lean  to  the  fourth  opinion.  Seethe 
conclusion  of  the  Preface  to  this  Gospel. 

24.   This  is  the  disciple]    It  is,  I  think,  very  likely  that  the«« 


Concluding  obaervations-an 


8T.  JOHN. 


the  nature  of  hyperboles. 


two  x?ei-ses  were  added  by  some  of  the  believers  at  that  time, 
as  a  testimony  to  the  truth  of  the  preceding  narration :— and  l 
allow,  with  Bishop  Pearce  and  others,  that  it  is  possible  tnal 
John  may  mean  himself  when  he  says,  we  know  &c.yell 
think  that  it  is  very  unlikely.  It  is  certain  that  this  Gospel 
loses  no  part  of  its  authority  in  admitting  the  suffrage  of  the 
church  of  God:  it  rather  strengthens  the  important  truths 
Which  are  delivered  in  it;  and  in  the  mouths  of  so  many  wit- 
nesses the  sacred  matters  which  concern  the  peace  and  salva- 
tion  of  the  world  are  still  more  abundantly  established,  toee 
the  last  note  on  the  preceding  chapter. 

We  know]  Instead  of  oioaiicv,  we  know,  some  have  written 
oiSa  ucv  I  know  indeed;  but  this  is  mere  conjecture,  and  is 
worthy  of  no  regard.  It  is  likely  that  these  verses  were  added 
by  those  to  whom  John  gave  his  work  in  charge.  ,,    ,  ^ 

25  Many  other  things]  Before  his  disciples,  is  added  by 
two  MSS.  The  Scholia  in  several  MSS.  intimate  that  this 
verse  is  an  addition  :  but  it  is  found  in  every  ancient  Version, 
and  in  Origen,  Cyril,  and  Chrysostom. 

Could  not  contain,  &c.]  Origen's  signification  of  the  word 
Xwpcii/,  is,  to  admit  of,  or  receive  favourably.  As  if  he  had 
eaid,  The  miracles  of  Christ  are  so  many,  and  so  astonishing, 
tliat  if  the  whole  were  to  be  detailed,  the  world  would  not  re- 
ceive the  account  with  proper  faith— but  enough  is  recorded 
that  men  may  believe  that  Jesus  is  the  Son  of  God,  and  that  in 
believing  the'y  may  have  life  through  his  name ;  chap.  xx.  31. 

We  have  already  seen  that  this  apostle  often  uses  the  term 
world  to  designate  the  Jewish  people  only  ;  and  if  it  have  this 
sense  here,  which  is  possible,  it  will  at  once  vindicate  the 
above  exposition  of  the  word  x<^P^'^-  As  if  he  had  said,  Were 
I  to  detail  all  the  signs  and  miracles  which  Jesus  did  among 
his  disciples,  and  in  the  private  families  where  he  sojourned, 
the  Jewish  people  themselves  would  not  receive  nor  credit 
these  accounts  :  but  enough  is  written  to  prove  that  this 
Christ  was  the  promised  Messiah. 

Bp.  Pearce  has  a  very  judicious  note  here,  of  which  what 
follows  is  an  abstract,  with  a  few  additions. 

Even  the  world  itself,  &c.]  This  is  a  very  strong  eastern 
expression  to  represent  the  number  of  miracles  which  Je- 
sus wrought.  But  however  strong  and  strange  this  expres- 
Bion  may  seem  to  us  of  the  western  world,  we  find  sacred  and 
other  authors  using  hyperboles  of  the  like  kind  and  significa- 
tion. Ill  Numb.  xiii.  33.  the  spies  who  returned  from  the 
search  of  the  land  of  Canaan,  say  that  they  saw  giants  there 
r)f  such  a  prodigious  size  that  they  were  in  their  own  sight  as 
grasshoppers.  In  Dan.  iv.  11.  mention  is  made  of  a  tree, 
wliereof  the  height  reached  unto  the  heaven ;  and  the  sight 
thereof  unto  the  end  of  all  the  earth.  And  the  author  of  Eccle- 
siasticuR,  in  chap,  xlvii.  15.  speaking  of  Solomon's  wisdom, 
says,  7'hy  soul  covered  tfte  whole  earth,  and  thoiifilledst  it 
with  parables :  so  here,  by  one  degree  more  of  hyperbole,  it 
is  said  that  the  world  would  not  contain  all  the  books  which 
should  be  written  concerning  Jesus's  miracles,  if  the  particu- 
lar account  of  every  one  of  them  were  given.  In  Josephus, 
Antiq.  lib.  xix.  c.  20.  God  is  mentioned  as  promising  to  Jacob 
that  he  would  give  the  land  of  Canaan  to  him  and  his  seed  ; 
and  then  it  is  added,  «i  irXripovai  -iraaav,  harfv  IjXios  opa,  Kat 
yt]v  Kai  daXaaaav.  They  shall  fill  all,  whatsoever  the  sun  illu- 
minates, whether  earth  or  sea.  Philo,  in  his  tract  De  Ebriet. 
T.  i.  p.  362.  10.  is  observed  to  speak  after  the  same  manner, 
ov6t  yap  Tcov  iupciov  ixavos  ovSeii  x<^  P  1"  "'  ^  '""  <'<t>^'>vov 
TrXijdog,  t<70s  6'  ovd'  b  ko  a  pog.  Neither  is  any  one  able  to 
contain  the  vast  abundance  of  gifts;  nor  is  the  world  capable 
of  it.  And  in  his  tract  De  Posterit.  Caini,  T.  i.  p.  253.  1.  38. 
he  says,  speaking  of  the  fulness  of  God,  Ov&e  yap  cig  (ei)  nXov- 
rov  e-niieiKwcrQaL  PovXriOeirj  rov  eavTov,  x(o  p  r/ffa  t  avrfireipw- 
6cIff^c  Kai  daXarrrii,  rj  avinraaa  y  ri.  "And  should  he  will  to 
draw  out  his  fulness,  the  whole  compass  of  sea  and  land  could 
not  contain  it." 

Homer,  who,  if  not  born  in  Asia  Minor,  had  undoubtedly 
lived  there,  has  sometimes  followed  the  hyperbolic  manner  of 
speaking,  which  prevailed  so  much  in  the  East,  as  in  Iliad,  b. 
XX.  he  makes  .SIneas  say  to  Achilles, 

AAA'  ay^  /xriKiTt  ravra  Xeyojpcda,  i/jjttutioi  ois, 

Hs-aor'  ev  ptaari  vapivrj  oijior/jrof. 

Hr'  yap  a/jKpoTcpoiaiv  uveiSca  pvOrjaaOai 

IloXXa    paX'    ovS'    avvtjvs    CKarov^Vyos    ax^Oi 
a  p  0  IT  0. 

YrpenTri  it  yXtoaa'  e^i  Pporoiv,  toXscj  S'  evi  pvBoi, 

XIavTuioi  cireoyv  6c  rroAv?  vopos  evda  Kai  evda 

Ottitoiov  k'  curijffflasiroj,  rotov  k'  CTraKovaais. 

Iliad.  XX.  v.  244—50. 

But  wherefore  should  we  longer  waste  the  time 

111  idle  prate  ;  while  battle  roars  around  1 

Reproach  is  cheap.     With  ease  we  might  discharge 

Gibes  at  each  other,  till  a  ship  that  asks 

An  hundred  oars,  should  sink  beneath  the  load. 

The  tongue  of  man  is  voluble,  hath  words 

For  every  theme,  nor  wants  wide  field  and  long ; 

And  as  he  speaks,  so  shall  he  hear  again.         Cowper. 

Few  instances  of  any  thing  like  these  have  been  found  in 
the  western  world,  and  yet  it  has  been  observed  that  Cicero  in 
Philip.  II.  44.  uses  a  similar  form  :  Prcesertim  cum  illi  earn 
gloria.ni  consecuti  sunt,  guts,  vix  coelo  capi  posse  videator — 
"  especially  when  they  pursuevl  that  glory  which  heaven  itself 


— "  these  energies  of  the  Roman  people,  which  the  terras 
queous  globe  can  scarcely  contain." 

We  may  define  hyperbole  thus  :  it  is  a  figure  of  speech 
where  more  seems  to  be  said  than  is  intended ;  and  it  is  wel 
known  that  the  Asiatic  nations  abound  in  these.  In  Deut.  i. 
28.  cities  with  high  walls  round  about  them,  are  said  to  be 
walled  up  to  heaven.  Now  what  is  the  meaning  of  this  hyper- 
bole"? Why,  that  the  cities  had  very  high  walls — then,  is  the 
hyberbole  a  truth  ?  Yes,  for  we  should  attach  no  other  idea 
to  these  expressions,  than  the  authors  intended  to  convey  by 
them.  Now,  the  author  of  this  expression  never  designed  to 
intimate  that  the  cities  had  Walls  which  reached  to  heaven  ; 
nor  did  one  of  his  countrymen  understand  it  in  this  sense — 
they  affixed  no  other  idea  to  it,  (for  the  words,  in  common  use, 
conveyed  no  other)  than  that  these  cities  had  very  high  walls. 
When  John  therefore  wrote,  the  world  itself  could  not  contain 
the  books,  &c.  what  would  every  Jew  understand  by  it  1  Why, 
that  if  every  thing  which  Christ  had  done  and  said,  were  to 
be  written,  the  books  would  be  more  in  number  than  had  ever 
been  written  concerning  any  one  person  or  subject :  i.  e. 
there  would  be  an  immense  number  of  books.  And  so  there 
would,  for  it  is  not  possible  that  the  ten  thousandth  part  of  the 
words  and  actions  of  such  a  life  as  our  Lord's  was,  could  be 
contained  in  the  compass  of  one  or  all  of  these  Gospels. 

There  is  a  hyperbole  very  like  this,  taken  from  the  Jewish 
writers,  and  inserted  by  Basnage,  Hist,  des  Juifs,  liv.  iii.  c 
i.  s.  9.  "  Jochanan  succeeded  Simeon— he  attained  the  age  of 
Moses— he  employed  forty  years  in  commerce,  and  in  pleading 
before  the  sanhedrim.  He  composed  such  a  great  number  of 
precepts  and  lessons,  that  if  the  heavens  were  paper,  and  all 
the  trees  of  the  forest  so  many  pens,  and  all  the  children  of 
men  so  many  scribes,  they  would  not  suffice  to  write  all  his 
lessons."  Now  what  meaning  did  the  author  of  this  hyper- 
bole intend  to  convey  1  Why,  that  Jochanan  had  given  more 
lessons  than  all  his  contemporaries  or  predecessors.  Nor  does 
any  Jew  in  the  universe  understand  the  words  in  any  other 
sense.  It  is  worthy  of  remark,  that  this  Jochanan  lived  in  the 
time  of  St.  John  ;  for  he  was  in  Jerusalem  when  it  was  be- 
sieged by  Vespasian.     See  Basnage,  as  above. 

There  is  another  quoted  by  the  same  author,  ibid.  c.  v.  s.  7. 
where  speaking  of  Eliezar  one  of  the  presidents  of  the 
sanhedrim,  it  is  said:  "Although  the  firmament  were 
vellum,  and  the  waters  of  the  ocean  were  changed  into  ink,  it 
would  not  be  sufficient  to  describe  all  the  knowledge  of  Elie- 
zar ;  for  he  made  not  less  than  three  hundred  constitutions 
concerning  the  manner  of  cultivating  cucumbers."  Now,  what 
did  the  rabbin  mean  by  this  hyperbole  1  Why  no  more  than 
that  Eliezar  was  the  greatest  naturalist  in  his  time ;  and  had 
written  and  spoken  more  on  that  subject  and  others,  than  any 
of  his  contemporaries.  This  Eliezar  flourished  about  seventy- 
three  years  after  Christ.  It  is  further  worthy  of  remark,  that 
this  man  also  is  stated  to  have  lived  in  the  time  of  St.  John. 
John  is  supposed  to  have  died  A.  D.  99. 

Hyperboles  of  this  kind,  common  to  the  East  and  to  the 
West,  to  the  North  and  to  the  South,  may  be  found  every 
where;  and  no  soul  is  puzzled  with  them  but  the  critics.  The 
above  examples,  I  trust,  are  sufficient  to  vindicate  and  explain 
the  words  in  the  text.  It  is  scarcely  necessary  to  add,  that  the 
common  French  expression,  tout  le  monde,  which  literally 
means  the  whole  world,  is  used  in  a  million  of  instances  to  sig- 
nify the  people  present  at  one  meeting,  or  the  majority  of 
them  ;  and  often  the  members  of  one  particular  family.  And 
yet  no  man  who  understands  the  language,  ever  imagines, 
that  any  besides  the  congregation  in  the  one  case,  or  ihe  fa- 
mily in  the  other,  is  intended. 

Amen]  This  word  is  omitted  by  ABCD,  several  others  ; 
Syriac,  all  the  Arabic,  and  both  the  Persic ;  the  Coptic,  Sa- 
hidic,  jEthiopic,  Armenian,  Syriac  Hierus.  Vulgate,  and  all 
the  Itala  but  three. 

The  word  IDK  amen,  which  has  passed  unaltered  into  almost 
all  the  languages  of  the  world  in  which  the  Sacred  Writings 
are  extant,  is  pure  Hebrew ;  and  signifies  to  be  steady,  con- 
stant, firm,  established,  or  confirmed.  It  is  used  as  a  particle 
oi  affirmation  and  adjuration.  When  a  person  was  sworn 
to  the  truth  of  any  fact,  the  oath  was  recited  to  him,  and  he 
bound  himself  by  simply  saying,  IDN  )DK  amen,  amen.  See  an 
instance  of  this.  Numb.  v.  22.  In  Deut.  xxvii.  15—26.  it  is  to 
be  understood  in  the  same  sense;  the  persons  who  use  it 
binding  themselves  under  the  curse  there  pronounced,  should 
they  do  any  of  the  things  there  prohibited.  It  is  often  used  as 
a  particle  of  aflirmation,  approbation,  and  consent,  examples 
ofwhich  frequently  occur  in  the  Old  Testament.  When  any 
person  commenced  a  discourse  or  testimony  with  this  word, 
it  was  considered  in  the  light  of  an  oath ;  as  if  he  had  said,  I 
pledge  my  truth,  my  honour,  and  my  life,  to  the  certainty  of 
what  I  now  state. 

Our  Lord  begins  many  of  his  discourses  with  this  word, 
either  singly.  Amen,  I  say  unto  you ;  or  doubled,  Amen, 
amen,  I  say  unto  you,  which  we  translate  verity :  as  Christ 
uses  it  we  may  ever  understand  it  as  expressing  an  absolute 
and  incontrovertible  truth.  Instances  of  the  use  of  the  single 
term  frequently  occur,  see  Matt.  v.  18,  26.  vi.  2,  5,  16.  viii.  10. 
X  15  23  42,  &c.  &c.  ;  but  it  is  remarkable  that  it  is  doubled 
by  St  John,  see  chap.  i.  51.  iii.  3,  5,  11.  v.  19,  24,  25.  vi.  26,  31% 
47  53  viii.  34,  51,  58.  x.  1,  7.  xii.  24.  xiii.  16,  20,  21,  38.  xiv.  12. 


seems  scarcely  sufficient  to  contain""    And  Livy  t^lso,  in  vii.    xvi.  20,  23.  xxi.  18.  and  is  never  found  iterated  by  any  of  the 
H(h  vires  populi  Romani,  quas  vix  terrarum  capit  orbis    other  evangelists.     Some  have  supposed  that  the  word  (OK  ia 
3'28 


25< 


Table  I  

contracted,  and  contains  the  initials  of  injJJ  iVd  1J^N  Adonai 
Malec  Neeman,  my  Lord  the  faithful  King  ;  to  whom  the 
person  who  uses  it  is  always  understood  to  make  his  appeal. 
Christ  is  himself  called  the  Amen,  A  A^i/jv,  Rev.  i.  18.  iii.  14.  be- 
cause of  the  eternity  of  his  naturp^  and  the  uncliangeableness 
of  his  truth.  In  later  ages,  it  was  placed  at  the  end  of  all  the 
books  in  the  New  Testament  except  the  Ads,  tlie  epistle  of 
James,  and  the  third  epistle  of  Jokn,  merely  as  the  trans- 
criber's attestation  to  their  truth  :  and  perhaps,  it  is  some- 
times to  be  understood  as  avouching  to  the  fidelity  of  his  own 
transcript. 

The  .subscriptions  to  this  Go.spcl.as  well  as  to  the  precedin"  Gos- 
pels, are  various  in  the  diftorent  Versions  and  Manuscripts.  The 
following  are  those  which  apjxjar  most  worthy  of  bein?  noiiceil. 

"The  most  holy  Gospel  of  the  preaching  of  John  tlie  evansrclist, 
which  he  spake  and  proclaimed  in  the  Greek  language  at  EphesUs 
Is  tinished.— "Syriac  m  Bib.  HolyelotL 

"  With  the  assistance  of  the  supreme  God,  the  Gospel  of  St.  John 
the  son  of  Zcbedee,  the  beloved  of  the  Lord,  and  the  preacher  of  eter- 


HARMONIZED  TABLE. 


Tabtel 

nal  life,  Is  completed.  And  it  is  the  conclusion  of  the  four  most  holy 
and  Vivllying  Gospels,  by  the  ble.sslng  of  Gmt.  Amen."  Arabic  In 
Bib.  Polyglott. 

"The  four  "lorious  Gospels,  of  iMatlhew,  Mark,  Luke,  and  John 
arecomplcted."— Persic  in  Bib.  Polyglott.  ' 

Other  subscriptions  are  as  follow. 

"The  end  oMtlu;  holy  Gospul  of  John— delivered  thirty  years— 
tlurty-lwo  year."  after  the  a.:ceiif  itsn  of  C'hrist-'in  the  lele  of  Patmos 
—in  the  Greek  lonsuo.  »t  Kphnavts-nnder  the  reign  of  Domilian— 
written  by  Jrthn  when  hv  w;i.<  Hn  exile  iu  Patmos— under  the  Empe- 
ror Trajan— ait.1  diillvcred  in  Rphesus  by  Gains,  the  host  of  the  apos- 
tles. John  havins.'ret»rnfcl  from  his  exile  in  Patmos,  composed  his 
Gospi'l,  being  (Mie  hundred  years  of  age,  and  lived  to  the  age  of  one 
hundred  and  I  wi-niy."— Siiidas. 

It  may  bo  just  necessary  10  inform  the  reaiU;r,  that  the  most  an- 
cient .'M.SS.  have  scjiici'ly  any  .siiliscripMon  at  all,  and  that  there  is 
no  dependance  to  he  pl.iccd  on  any  thinir  of  this  kind,  that  is  found 
in  the  others;  most  of  llie  tianscribers  making  conclusions  accord- 
in"  to  their  ditlerent  fancies.  See  the  concluding  note  of  the  pre- 
ceding chapter;  and  see  the  preface  to  this  Gospel,  where  other 
subjects  relative  to  it  are  lUscubBctl. 


T.  rn  HARMONIZED  TABLE  OF  CONTENTS  OF  THE  FOUR  GOSPELS. 

I^^'^0^:^l^^^^^^^^f^r^l,T,i^''  ""  ""'"^  ""'°f  ^'"-■i.t^.i-  (■'-'f/'^-'-fomC.pemaum.MIC.' 


tents 
Profesi 

Testament,  _ 

and  think  it  will  be  of  use  to  the  'reader  in 
pointing  out  where  the  same  transaction  is 
mentioned  by  the  evangelists ;  what  they  have 
In  common,  and  what  is  peculiar  toeach.  The 
arrangement  of  f;icts,  a-s  they  occur  in  St  Mat- 
thew, is  here  generally  followed ;  and  the 
other  evangelists  collated  with  hio  account 
From  this  table,  it  will  at  once  appear,  how 
little  St.  John  has,  in  common  with  the  other 
three,  e.vcept  in  the  concluding  part  of  his 
Gospel :  and  hence  ihe  propriety  will  be  self 
evident  of  considering  his  work  in  the  light 
of  a  most  imiKirtant  supplement  to  the  Evan- 
gelical History. 

A  few  directions,  for  the  proper  use  of  this 
Table,  may  be  necessary ;  though  it  is,  in  ge- 
neral, so  ver>' plain,  that  there  is  little  d;uiger 
qf  its  being  misunderstood. 

The  sections,  Nos.  1,  a,  3,  &c,  are  produced 
In  a  sort  of  chronolo^'ical  order;  and,  there- 
fore, are  founil  prefi.\ed  to  those  facts  in  the 
different  evangelists,  in  the  order  of  time  in 
which  those  facts  are  supposed  to  have  suc- 
ceeded each  other :  e.  g.  Lukc'.s  preface  is  sect. 
1st,  Matthew  having  nothine  of  the  kind.  The 
genealogy  under  sect.  2d.  I\I:itt.  i.  &c.  Birth 
of  John,  under  sect.  3d,  Luke  ;  &c.— The  ar 
rangeraent  of  Matthew  is  seldom  altered  ;  but 
Ihe  con.seciuive  facts  are  numliered  as  nearly 
as  possible,  in  the  supposed  chronologic;U  or- 
der of  their  occurrence. 

Besides  this  general  harmonical  Table  of 
contents  of  the  four  Gospels,  I  h;ive  added 
three  others.  The  first  is  a  Synopsis  of  the 
Gospels  of  Matthew,  Mark,  and  Luke,  con- 
structed by  Professor  Griesljach,  in  order  to 
show  that  the  whole  Gosiiel  of  Mark,  twenty- 
four  verses  excepted,  is  contained  nearly  in 
the  same  words,  in  Matthew  ;uul  Luke. 

The  second,  a  Table  of  fony-two  sections, 
which  contains  such  transactions  as  are  com- 
mon to  the  three  first  evangelists. 

And  the  third,  a  Table  representing  those 
passages  In  our  Lord's  sermon  on  the  mount, 
which  are  found  either  In  word,  or  substance 
In  cenain  places  of  St.  Luke's  Gospel.  These 
tables,  it  is  hoi>ed,  will  be  considered  of  real 
JmiKjrtance  by  every  serious  and  intelligent 
reader. 

TABLE  I. 

5 1.  Preface,  Lk.  1.  i-i ;  Jn.  t.  l-u. 

§1  Genealocy of Chrisl,Mt.l.l-l7.  Lk.iil.2a-38. 

§3.  Binh  of  John,  Lk.  i.  .s-ai. 

§  i.  Birth  of  Christ  announced  to  Mary,  Lk. 

1.  'X-38. 

§5.  Mary's  visit  to  Elizabeth,  Lk.  I.  39-5«. 
1 6.  Joseph's  dream.  Mt.  i.  18-24. 
i7.  Birth  of  John,  Lk.  i.  .57-80. 
§8.  Birth  of  Christ,  Mt.  i.  25.   Lk.  it.  1-20. 
§9.  Circumcision  of  Christ.  I.k   ii.  21. 
§  10.  Presentation  of  Christ  in   the  temple, 

Lk.  11.  22-40. 

511.  Jesus  soushtand  worshipped  hv  the  wise 
men:  Flight  into  Egypt,  and  return  :  M;issacre 
of  the  children  of  Bethlehem,  Mt.  11.  1-23. 

§12.  Education  of  Christ,  and  remarkable 
history  of  him  in  his  l-2th  year  at  the  feast  of 
the  f,:.ss-over,  Luke  ii.  41-52. 

%  13.  John  preaches,  Mt.  iii.  1-I2.  Mk.  I.  1-8. 
Lk.  ill.  1--20. 

§14.  Christ  Is  baptized,  Mt  lU.  13-17.   Mk. 

I.  9-11;  Lk.  Iii.  21,22. 

§15.  Christ  Is  tempted,  Mt  iv.  l-u.  Mk.  i. 
12,  13.  Lk.  iv.  1-13. 

§  16  Remarkable  addiUon  made  bv  St.  John, 
relative  to  the  testimonies  in  favour  of  Christ 
Dy  which  he  cbl;Uned  his  first  disciples,  who 
^2  iD'^';^?^^'' '"  numbers,  Jn.  i.  15-51. 
s^onm^nt^^jX"'  '''"^''  '^'"'"^  "^« '"^P^- 

J 18^  Goes  to  Jenisalem  at  the  feast  of  the 

Vol.  V.  T  t 


§•20   Remains  in  Judea;  additional  tcstimo-    §  3-i.  Pctei'.^  copious  drausht  of  fishes;  of 
nyol  John  Baptistconccminghim.Jn.  iii.  22-36.  Uvhich  no  Imres  arodi.«coverable  with  respect 
^21.  Returns    after    the    imprisonment  ofj'o  the  tini'' w  li.ii  it  h.ipriened  Lk  v  i— u 
John,  through  Samiiria  to  Gidilee  :  conver.sii-i  533-:i7.  Anmljer  hlMon  of  a  .singledaj- which 
tion  with  the  .S;miaritan  woman  :  many  Sa- was  llkewi-e  a  .Salibath. 
manUns  telieve  on  him,  Jn.  iv.  1-42.  |  S  sa.  (  In  iM  .leleiids  his  disciples  whoplucked 

5  22.  Arrives  in  Galilee,  calls  several  di.sci-|cars  of  corji  onthe  .'^cibbath,  Mt  xii.  1-8   Mk 
I'l^s.andperformsmiracles,  Matthew  iv.  12-24   ■"  —  -      -.      -   -  - 

*?'^„'o""'"' ',  ^y,  ^"^P  ■<   Jn-  'V.  «,  41. 

5  23.  Remarkable  addition  of  a  second  miracle 
at  Cana,  by  which  the  absent  ton  of  a  noble- 
man is  instantly  restored  to  health,  Jn.  w.  15,^4 

§  24.  Christ  teaches  in  the  synjigogue  at  Naza- 
reth, Lk.  iv.  15-30.  • 

t  §  25-30.  History  of  a  single  day,  and  that  ;i 
Sabbath. 

§  25-32.  Hist  of  single  day,  and  that  a.S:d)l)ath. 

§  25.  Christ  leaches  in  the  syiKit'Ogue  at  Caper- 
naum, and  heals  a  demoniac,  Mk.  i.  21-28.  Lk 
iv.  31-37. 

§  26.  Christ  ascends  a  mountain,  passes  the 
night  in  prayer,  and  then  chooses  his  apos- 
tles, Mk.  Iii.  13-19.  Lk.  vi  12-I6. 

§  27.  Christ  delivers  a  discourse  in  whicli  he 
condemns  the  morality  of  the  Phari.sees,  and 
opposes  to  it  a  better  morality,  which  he  com- 
missions his  apostles  to  teach,  Mt  iv.  25.  v. 
vi.  vii.  Lk.  vi.  i7-t9. 

§28.  Cleanses  a  leper,  Mt  vUL  1-4.  Mk.  i.  40- 
45.  Lk.  v.  12-16. 

§29.  Heals  the  servant  of  a  Centurion,  Mt 
viii.  5-13.    Lk.  vii.  i-io. 

§  30.  Restores  Peter's  mother-in-law,  and  af 
ter  the  Sabbath  was  ended,  several  other  sick 
persons  Mtviii.14-17.  Mk.i.  29-34.  Lk.  iv.  3«-ll. 

The  day  immediately  following  the  prece- 
ding Sabbath. 


olhe  ni 

lui  I  pFii 


in  point  of  chronology,  thia  does   not   belong 
resent  phice,  even    accoi-ding  to  St.  Luke  ; 


I  imniedialely  afier  ihc  preccdine  history.  Perhaps 
it  belongs  10  No.  20  though  ITia»e  nol  placed  it 
■  ere,  because  il  docs  not  exactly  agree  with  the  ac- 

>unts  quoted  in  thai  article  froju  .St.  Matthew 

..  Mark." 

t  Some  critics  and  harmonists  who  agree  in  the 

ain  with  Professor   Michtclis  in   this   p.irl   of  li 
Harmony,  dissent  in  a  few   particuharst.     Michwl 
thinks  that  all  the  transactions  inchided  from  N 
25.    to  30.    happened   on   one   day.     And  Professor 
Marsh  states  the  argument  thus  : 

No.  27  is  the  Sermon  on  the  Mount,  related  by 
Matthew,  chap.  v.  vi.  and  vii. 

No.  28,29,  and  30.  The  i»ie  of  the  leper— of  the 
Centurion's  servant — of  Pvier's  mother-in-law — and 
other  such  persons  at  Capernaum,  are  all  related  by 
St.  Matthew,  ch.ip.  viii.  1—17.  as  events  which  took 
place  on  ihc  6ame  day  on  which  the  Sermon  on  the 


Mount  > 


t  deli^ 


No.  25.    not  mentioned   by  Matthew,  took  iilace 
■^cording  to  Mark  i.  29,  30.  Luke  iv.  3S.  on  the  same 

ly  OS  Oie  cure  of  St.  Peter's  mother-in-law.  No.  lit). 

Nil.  26.  Christ's  choice  of  the  twelve  apostles  (not 
tnenti  med,  by  St.  MaiOiew)  immediately  preceded 
the  Sermon  on  the  Mount,  according  to  Luke  vj. 
'* — •'•  consequently  all  the  events  in  Nos.  25—30 
hap|>ened  on  tne  same  day. 

Dr.  Marsh  allows  the  probability  of  Nos.  27-.3a 
happeninr  on  the  same  day,  but  thinks  Nos.  23  and 
26.  should  not  t)e  referred  to  the  same  time. 

On  these  two  articles,"  says  he,  "  .Matthew  is 
totally  silent,  and  therefore  we  have  die  authority 
only  of  St.  Mark  and  St.  Luke.  But  though  St 
Mark  and  St.  Luke  refer  No.  25.  to  the  same  day 
as  ibej  refer  No.  30.  yet  they  both  agree  in  referring 
No.  26.  to  a  later  day.  We  have  no  authority  wh'O' 
soever,  therefore,  to  refer  No.  26.  to  that  day  assigned 
by  our  author  :  and  even  if  we  refer  No.  25.  to  that 
day,  it  ought  not  to  occupy  the  place  which  he  has 
allotted  to  it,  but  it  should  immediately  precede  No. 
30.  for  the  reason  already  assigned,  tin  the  other 
hand,  if  we  refer  No.  26.  to  that  day,  we  must  ne- 
cessarily refer  No.  23.  to  an  earlier  day  ;  for  on 
these  two  articles,  St.  Mark  and  St.  Luke  are  our 
only  guides,  and  they  both  agree  in  making  a  very 
distinct  ond  circumstantial  sep-tration  of  them.*' 
.Marsh's  Notes  to  Michelis'  Introdu.iion,  vol  hj. 
part  ji.  pi  6»-71 


ii.  ia-->^.   Lk  vi.  1- 

134.  Ctiies  a  withcreil  h.and,  Mt  xii.  9-21. 
Mk.  iii.  1-lz   Lk.  ^•i.  6-11. 

§3.5.  Drives  out  a  devil,  and  is  accused  of  do- 
ing It  by  tilt;  assistance  of  Beelzebub,  the 
piinoo  of  tiie  ilevils;  bis  answer,  Mt  xii. 
*?"'*•    'y"'^- '"• -"-SS.   Lk.  viii.  19-21.   xi.  14-36. 

5.i6.  IliiKs  \vith  a  I'liarisec:  conversation  at 
table,  Lk.  .\i.  37.  xii.  12. 

§37.  I'le.iclu-s  ill  p;irables,  Mt  xiii.  l-sa  Mk. 
IV.  1-34.  Lk.  \  iii.  4-18. 

§38  fhii.st  endeavours  to  retire  from  the 
miiltliuile,  and  Sails  to  the  other  side  of  the 
lake  (it  niie...aret.  Atcouiit  of  one  who oRers 
hiiu.seif  to  be  a  di.sciple  of  Christ ;  and  of  an- 
oibcr,  who  requests  permission  torFmain  with 
his  fatliei-,  till  his  death,  Mt.  viii.  18-27.  Mk.  iv 
.•W-ll.    Luki'  viii.  'i-i-'is.  iv.  57-62. 

§39  Drives  out  a  ilovil  wlio  calls  himself  Le- 
gion, Mi.  viii.  v:b  34.  .■Nik.  v.  1-20.  Lk.jgii.  26-39. 

§40.  Heals  a  paralytic  |)ersoii,  1\1L  ix.  l-S. 
Mk.  ii.  1-12.  V.  21.  Lk.  v.  17—26. 

§41.  Calls  Matthew  antl  Levi:  dines  with  tax- 
gathers,  IMt.ix.  9-r,.  Mk.  ii.  13-22.  Lk.  v.  27-39. 

§42.  Healsawoniaii  afflicted  with  an  hemor- 

h;ii'e. and  restores ibeilaUL'hler  of  J;urus,who 
was  .supposed  to  be  ih;a(l,  Mt  ix.  18-26.  Mk.  v. 
•«-13.    Lk.  viii.  40-s5t). 

§  43.  Restores  two  blind  men  to  sight,  Mt 

ix.  27-31. 

§44.  Restores  a  dumb  m;ui  to  his  speech,  Mt 
ix.  32-34. 

§  45.  Sends  out  his  twelve  apostles.  Mt  ix. 
35.  xi.  I.  aik.  vi.  7-13.  Lk.  ix.  1-6.  and  (but  at  a 
later  jitriod)  tlie  st^venty  disciples,  Lk.x.  1-24. 

§46.  Answers  John,  who  inquires  of  hiir. 
whether  he  is  the  Mes.siah,  Mt  xi.  2-19.  Lk 
vii.  18-35. 

§  47.  Curses  the  cities  in  which  he  had  per 
formed  thegreatest  part  of  his  miracles,  .Mt  xt 

20-30. 

§  48.  Is  .nnointed  by  a  woman,  who  had  led 
»  sinful  life,  Lk.  vii.  37-50. 

§49.  Account  of  those  who  ministered  to 
Christ  on  his  travels,  Lk.  viii.  1-3. 

§50.  Christ  comes  to  N.azareth,  where  he  is 
ilisrospeclfully  treated.  .Matt  xiii.  54-58.  Mk 
vi.  1-6.  Perhaps  Lk.  iv.  15-30.  which  I  placed 
No.  24.  belongs  to  this  article,  and  contains  the 
same  history,  but  ditferently  related. 

§51.  Herod,  who  had  beheaded  John,  Is 
doubtful  what  he  should  helieveof  Christ,  Mt 
xiv.  1-12.   Mk.  vi.  14-29.   Lk.  ix.  7-9 

§  52.  Account  of  several  remarkable  trans- 
actions and  iliscotirses  at  a  great  festival  in 
Jerusalem,  omitted  by  the  other  evangelists, 
Jn.  V.  entire. 

§53.  5,000  men  fed  with  five  loaves  and  two 
fishes,  Mt  xiv.13-36.  Mk.vi.  30-56.  Lk.  1x10-17 
Jn.  vi.  entire. 

§  54.  Discourses  on  washing  of  hands,  clean 
:ind  unclean  meats,  and  other  Jewish  doc- 
trines, Mt.  XV.  1-20.    Mk.  vii.  1-23. 

§55.  Christ  heals  the  daughter  of  a  Canaan 
ite  woman,  Mt.  x^•.  21-28.   Mk.  vii.  24-30. 

1 56.  Performs  several  miracles,  Mt  xv.  S9-31 . 
Mk.  vii.  31-37. 

§57.  Feeds  4. 000  men  with  seven  loaves  and  a 
few  small  fishes,  Mt.  xv.  32-39.  Mk.  vlli.  1-10. 

§58.  Answers  those  who  require  a  sign  from 
heaven.  Mt.wi.  i-4.   Mk.  vill.  11-ia 


I "  I  place  Ihe  sending  out  of  the  ecTenty  disciple* 
in  the  same  article  with  that  of  the  twelve  opoeuea, 
merely  t>ecause  the  two  facts  resemble  each  other ; 
for  we  have  no  knowledge  of  the  precise  period  Id 
which  the  former  event  happened.  The  cTangelietf 
ibemselTes  hB»e  often  adopted  a  similar  plui." 


Table  I, 


HARMONI'ZED  TABLE  OF  CONTENTS. 


Table  It,  ill 


%  59.  Commands  his  disciples  to  beware  of  the  I  §98.  He  goes  a.<^  Lord  into  the  temple,  and 
leaven  of  the  Pharisees,  which  command  they  again  drives  out  the  sellers  ;  he  curses  a  fig- 
misunderstand,  Mt.  xvi.  5-12.  Mk.  viii.  14-21  tree, Mt.xxi.  12-22.  Mk.xi.ll-26.  Lk.  xix. 45-48. 
i  60.  Restores  a  blind  man  to  sight,  Mk.  viii.  §  99.  Answers  the  question,  by  what  power 
23-86  |he  does  this,  Mt.xxi.  23-^.  Mk.  xi.  27.  xii.  12. 

Lk.  XX.  1-19. 
§  100.  Parable  of  the  neglected  festival  of  a 

king,  Mt.  xxii, 
§  101.  Answer  to  the  question  relative  to  the 

tribute  money,  Mt.  xxli.  15—22.  Mk.  xii.  13-17. 

Lk.  XX.  20-26. 
§  102.  Answers  to  the  objection  made  by  the 

•Sadducees  to  tlie  resurrection  of  the  dead,  Mt. 

xxii.  23-33.  Mk.  xii.  18-27.  Lk.  xx.  27-40, 
§  103.  Answer  to  the  que.stion,  which  is  the 

?re.it  commandment  of  the  law!  Mt.  xxii 

34-40.  Mk.  xii.  28-34. 

104.  The  question  proposed,  whose  son  the 

Messiah  is?  Mt.  xxii.  41-46.   Mk.  xii.  35-37, 

Lk.  XX.  41-44. 

§  105.  Discourses  against  the  Pharisees,  Mt. 

xxiii.  entire.  Mk.  xii.  38-40.   Lk.  xx.  45-47. 

§  106.  Small  alms-offering  of  a  widow  com- 
mended, Mk.  xii.  41^4.   Lk.  xxi.  1-4. 

§107.  Prophecyof  the  destrviction  of  Jerusalem, 

Mt.  xxiv.  entire.  Mk.  xiii.  entire.  Lk.  xxi.  5-38. 

,  108.  Addition  to  the  preceding  prophecy, 

found  only  in  the  Gospel  of  St.  IVft.  xxv.  1-30. 

§  109.  Christ  answers  the  question  relative 
to  the  last  judgment,  Mt.  xxv.  3H6 

§110.  After  the  preceding  discourses  were 
ended,  lie  again  foretels  his  approaching 
death,  Mt.  xxvi.  2, 

§  1 1 1.  Of  the  Greeks  who  wished  to  see  Jesus 
Christ's  discourse  on  this  occasion,  and  the 
answer  from  heaven,  Jn.  xii.  20-36. 

§  112.  Discourse  on  the  mfidoiitr  or  the  Jews 
after  the  peribimaJice  of  so  many  miracles, 
Jn.  xii.  37-50. 

judas  Iscariot  promises  to  betray  Christ, 
and  receives  30  pieces  of  silver,  Mt.  xxvi.  3-5. 
14-16.  Mk.  xiv.  10,  11.  Lk.  xxii.  3-6. 

§114.  Preparation  for  the  feast  of  the  pass-over, 
Mt.  xxvi.  17-19.  Mk.  xiv.  12-16.  Lk.  xxii.  7-13. 
Jn.  xiii.  1. 

§115.  Christ  before  he  eats  the  feast  of  the  pass- 
over,  washes  the  feet  of  his  disciples,Jn.xiii.l-20 

§  116.  He  sits  down  to  table  and  speaks  of  his 
betrayer,  Rit.  xxvi.  20-25.  Mk.  xiv.  17-21.  Lk. 
.xxii 

§  117.  Presents  to  his  apostles  the  cup  of  the 
pass-over ;  his  discourse  on  that  occasion,  Lk. 
xxii.  15-18. 

§118.  Institutes  the  Holy  Supper,  Mt.  xxvi. 
26-29.   Mark  xiv.  22-25.    Lk.  xxii.  19, 20. 

§119.  After  supper  he  speaks  again  of  his 
betrayer,  Lk.  xxii.  21-23.   Jn.  xiii.  21—30. 

§  120.  Another  dispute  among  the  apostles 
who  should  be  the  greatest  in  the  kingdom  of 
God,  Lk.  xxii.  24-30. 

§  121.  Christ  goes  into  the  garden  of  Gethse- 
niane,  and  foretels  to  Peter  that  he  would  deny 
him,  Mt  xxvi.  30-35.  Mk.  xiv.  26-31.  Lk.  xxii. 
31-38. 

§  122.  His  discourse  on  the  way,  Jn.  xiii 
31.  xvii.  26. 

§  123.  Prayer  that  the  cup  might  be  removed 
from  him,  ML  xxvi.  36-46.  Mk.  xiv.  32-42.  Lk. 
xxii.  39-46. 

§  124.  Christ  is  taken  into  custody,  Mt.  xxvi. 

7-56.  Mk.  xiv.  43-52.  Lk.  xxii.  47-53.  Jn.  xviii. 
1-12. 

§  125.  Brought  before  the  sanhedrim,  and  con- 
demned ;  is  denied  bv  Peter,  Mt.  xxvi.  57-75. 
Mk.  xiv.  53-72.  Lk.  xxii.  54-71.  Jn.  xviii.  13-28. 

§  126.  Christ  is  led  before  Pilate  ;  Judas  hangs 
himself, Mt.  jcxvii.  l-io.  Mk.  xv.  l.  Lk.  xxiii.  l. 

5 127.  Christ  is  accused  before  Pilate,  Mt. 
xxvli.  u-23.  Mk.  XV.  2-14.  Lk.  xxiii.  2-22.  Jn. 
xviii.  29.  xix.  12. 

128.  Is  condemned  to  death,  Mt.  xxvii.  24-31. 
Mk,  XV.  15-20.  Lk.  xxiii.  23-25.  John  xix  13-16. 

"  129.  And  crucified,  Mt.  xxvii.  32-38.  Mk.  xv. 
21-28.  Lk.  .\xiii.  26-35.    Jn.  xix.  17-24. 

§  130.  Is  reviled  on  the  cross,  Mi.  xxvii.  39-49. 
Mk.  XV.  29-36.  Lk.  xxiii.  36-43. 

§  131.  Supplement  of  several  facts  not  record 
ed  by  the  other  evangelists,  Jn.  xix.  25-30. 

§132.  Extraordinary  events  at  the  death  of 
Christ,  Mt.  xxvii.  50-54.  Mk.  xv.  38-11.  Lk 
xxiii.  44-49. 

_  133.  Christ  on  examination,  is  found  to  be 
already  dead,  and  is  moreover  pierced  with  a 
spear,  Jn.  xix.  31-37. 

§  134.  Burial  of  Christ.  Mt.  xxvii.  55-61.  Mk. 
XV.  42-47.  Luke  x.xiii.  50— .55.  John  xix.  38-42. 

§  135.  Appointment  of  a  guard  at  his  sepul- 
chre, Mt.  xxvii.  62-66. 

§  136.  The  women  purchase  spices  to  embalm 
the  body  of  Christ,  Mk.  xvi.  1.  Lk.  xxiii.  56. 

§  137.  Resurrection  of  Christ,  and  the  first  ac- 
counts of  it,  which  are  brought  by  the  women, 
Mt.  xxviii.  1-10.  Mk.  xvi.  2-8.  Lk.  xxiv.  1-12. 
Jn.  XX.  1-10. 

138.  Further  accounts  of  the  resurrection 
brought  by  Mary  Mapdalene,  who  sees  Christ 
alone,  and  is  commanded  to  report  it  to  the 
apostles,  Mk.  xvi.  9-11.   Jn.  xx.  11-19. 

§  139.  The  guards  bring  the  account  to  the 


§61.  Asks  his  disciples  whom  they  suppose 
him  to  be.  Peteranswers,  that  he  is  the  Mes 
slab,  which  Je.sus  confirms,  Mt  xvi.  13-20. 
Mk.  viii.  27-30.  Lk.  ix.  18-21. 

§  62.  Foretels  his  death  on  the  cross,  Mt  xvi. 
21-28.    Mk.viii.  31.  ix.  I.  Lk.  ix.  21-27. 

§63.  Is  transfigured  on  a  lofty  mountain  be- 
yond the  Jordan,  Mt.  xvii.  1-13.  Mk.  ix.  2-13, 
Lk.  ix.  28-36. 

§64.  Cures  a  lunatic,  Mt  xvii.  14-21.  Mk.  ix 

14-29.    Lk.  ix.  37-42. 

§65.  Again  foretels  his   approaching  suffer 

ings,  Mt  xvii.  ti,  23.  Mk.  ix.  30-32.  Lk.ix.  43-45. 

§  66.  Pays  the  half  shekel  a.s  tribute  for  the 

ser^ace  of  the  temple,  Mt  xvii.  24-'>7. 

§67.  His  discourses  occasioned  by  the  dis- 
pute, who  was  the  greatest  in  the  kingdom  of 
heaven,  Mt  xviii.  1-20.  Mk.  ix.  33-50.  Lk.  ix. 
46-50.  xvii.  1-1. 

§  68.  Answers  Peter's  question  how  often  he 
must  forgive,  Mt,   xviii.  21-35. 

§69-83.  Single  scattered  accounts,  recorded 
only  by  St.  Luke,  some  of  which  belong  to  the 
three  or  four  last  months  of  the  life  of  Christ ; 
others  to  an  earlier  period,  and  which  are  not 
arranged  according  to  the  order  of  time. 

§  69.  Christ  is  refused  the  offices  of  hospitality 
by  the  Samaritans,  Lk.  ix.  51-56. 

§70.  Answers  the  question,  who  is  our 
neighbour,  Lk.  x.  25-37. 

§  71.  Visits  Martha  a  second  time :  his  dis- 
course relative  to  her  too  anxious  preparations 
for  table,  Lk.  x.  3S-12. 

§  72.  Teaches  his  disciples  to  pray,  Lk.  xi.  1-13. 

§73.  Discourses  occasioned  by  the  request 
which  a  person  present  had  made  to  cnrist, 
that  he  would  command  his  brother  to  divide 
wtli  him  his  inheritance,  Lk.xii.  13-59. 

§  74.  Discourses  occasioned  by  Pilate's  having 
put  to  death  several  Galileans,  and  mingled 
their  blood  with  their  sacrifices,  Lk.  xiii.  1-9. 

§  75.  Christ  cures  on  the  .Sabbath  day,  an  In 
firm  woman,who  was  unable  to  walk  upright, 
Lk.  xiii.  10-22. 

§76.  Answers  the  question,  whether  few  or 
many  will  be  saved,  Lk.  xiii.  23-30. 

§77.  Replies  to  those  who  desire  him  to  re 
tire  because  Herod  sought  to  put  him  to  death, 
I.k.  xiii.  31-35. 

§78.  Diflles  with  a  Pharisee  on  the  Sabbath 
day.  His  actions  and  discourses  on  that  oc 
ciision,  Luke  xiv.  entire. 

§79.  Dines  with  publicans,  and  justifies  his 
conduct  to  those  who  censure  him.  Accepta 
lion  of  the  Gentiles,  Lk.  xv.  entire. 

§80.  On  this  occasion  he  instructs  his  disci 
pies  in  the  true  use  of  riches,  and  defends  his 
doctrine  against  the  Pharisees,  who  deride  it, 
Lk.  xvi.  entire. 

§81.  His  discourse  on  the  extraordinary  ef- 
fects 01"  faith,  Lk.  xvii.  5-10. 

§  82.  Heals  ten  lepers,  of  whom  the  Samaritan 
alone  returned  thanks,  Lk.  xvii.  11-19. 

§  83.  Answers  the  question,  when  the  king- 
dom of  God  should  come,  Lk.  xvii.  20.  xviii.  14, 

§84.  Answers  the  question  relative  to  divor- 
ces, Mt  xix.  1-12.  Mk.  X.  1-12. 

§85.  Takes  little  children  into  his  arms  and 
blesses  them ;  and  on  this  occasion  reproves 
his  disciples,  Mt  xix.  13-15.  Mark  x.  13-16. 
Lk.  xviii.  15-17. 

§  86.  Answers  a  rich  young  man  who  asked 
him  how  he  should  obtain  eternal  life ;  Christ's 
important  discourse  on  this  occasion  with  his 
di.sciples,  Mt  xix.  16.  xx.  16.  Mk.  x.  17-31 
Uc.  xviii.  18-30. 

§87.  Discourses  again  on  his  approaching 
death,  Mt  xx.  17-19.  Mk.  x.  32-34.  Lk.  xviii 
31-34. 

§  88.  The  mother  of  the  sons  of  Zebedee  re 
quests  for  them  the  first  rank  in  tlie  kingdom 
of  Christ ;  Christ's  answer,  Mt  xx.  20-28.  Mk. 
X.  35-45. 

§89—92.  Supplement  of  several  events  and 
discourses  omitted  by  the  three  first  evangel- 
ists, which  took  pltice  especially  at  Jerusalem, 
and  which  belong  to  the  period  between  No. 
53.  and  No.  88. 

§  89.  Christ's  actions  and  discourses  at  Jeru- 
salem, at  a  feast  of  tabernacles,  Jn.vii.  1.  x.  21. 

§90.  Discourses  at  Jerusalem  at  the  festival  of 
the  dedication  of  the  temple,  Jn.  x.  22-12, 

§91.  Christ  raises  Lazarus  from  the  dead,  Jn. 
xi.  1-16. 

§  92.  Returns  to  Ephraim,  Jn.  xi.  54. 

§  93.  Restores  two  blind  men  to  sight,  Mt.  xx. 
29-34.   Mk.  X.  46-52.   Lk.  xviii  a'j-43. 

§94.  Visits  Zaccheus,  Luke  xix.  I-IO. 

§95.  Descrilies  In  a  parable  the  Jews  who 
rejected  him,  Lk.  xix.  11-27. 

§  96.  Christ  is  anointed  at  Bethany  by  Mary  : 
he  defends  this  action  against  the  unjust  cen- 
sure of  his  disciples,  and  particularly  of  Judas 
Iscariot,  who  forms  the  resolution  to  betray 

RM  ^^  ^^^-  *"'3.  Mk.  xiv.  3-9.  Jn.  xii.  1-8. 
,^,7- SCSI's  entry  into  Jerusalem,  Mt  xxi. 
l-U.  Mk.  XI.  l-io.  Lk.  xix.  88-44.  Jn.  Xll.  18-19. 1 

330 


disciples  who  were  going  to  Emmaus,  Mt 
xv1.  12,  13.  Lk.  xxiv.  13-35. 

§  141.  Christ  shows  himself  to  the  apostles, 
and  to  several  disciples  who  were  with  them, 
Mk.  xti.  14-18.  Lk.  xxiv.  36-49.  Jn.  xx.  19-23. 

§  142.  Eight  days  alter,  he  shows  himself  to 
the  eleven  apostles,  Thomas  likewise  being 
then  present,  Jn.  xx.  24-31. 

§  143.  Christ  shows  himself  to  two  disciples 
and  five  apostles  at  the  sea  of  Tiberias.  Re- 
markable discourse  vrith  Peter  and  John,  Jn. 
xxi.  entire. 

§  144.  Christ  shows  himself  in  Galilee  to  all 
his  disciples,  on  a  mountain  where  Christ  had 
appointed  them,  Mt.  xxviii.  16-20. 

TABLE  n. 

Professor  Griesbach,  who  lielieved  that  St. 
Mark  constructed  his  Gospel  from  tho.se  of 
Matthew  and  Luke,  has  drawn  up  a  Hai-mony 
of  these  three  evangelists,  in  which  he  shows 
that  M  verses  excepted ,  the  whole  of  St  Mark's 
Gospel  is  contained  in  those  of  St  Matthew 
and  St  Luke.  His  whole  scheme  in  detail, 
may  be  seen  in  his  Synopsis  Evang.  Matt. 
Marci  et  Lucae,  8vo.  Hal.  1776.  From  his 
Commentationes  Theologicise  Dr.  Marsh  gives 
the  following  Table,  which  brings  the  whole 
into  the  narrowest  compass.  Let  it  be  ob- 
served that  the  middle  column  contains  the 
whole  of  .St.  Mark's  Gospel :  those  to  the  right 
and  left  contiun  the  portions  of  St.  Matthew's 
Gospel  and  St  Lukc's,whlch  correspond  to  the 
stated  portions  of  the  Gospel  according  to  St. 
Mark. 


MATTHEW. 

MARK. 

LUKE. 

iii.  1-4.  22. 

i.  1-20. 

21-39. 

iv.  31-14. 

40.  iu.  6. 

V.  12.  vi.  11. 

Xii.  15, 16. 

Ui.  7-12. 

13-19. 

Vl.  12-lS. 

22,23. 

20,21. 

S4-32. 

22-30. 

46-50. 

31-35. 

^ 

Xiii.  1-23. 

iv.  12-20. 

21-25. 

viii.  16-1& 

24-30. 

26-29. 

31,32. 

30-32. 

34,35. 

33,34. 

35-41. 

22-25. 

V.  1-43. 

28-58. 

53-58. 

Vi.  1-6. 

7-13. 

Ix.  1-6. 

Xiv.  1, 2. 

14-16. 

7-9. 

3-12. 

17-29. 

30,31. 

10. 

Xiii.  13-21. 

32-44. 

11-17. 

22-XVi.  12. 

45- viii.  21. 
viiL  23-26. 

xvi.  13-xviii.  9. 

27-ix.  50. 

18-51. 

xix.  1-12. 

X.  1-12. 

13- xxiii.  1. 

13-xii.  37. 

xviii.  15-xx  44. 

xii.  38-14, 

XX.  45-xxi.  4. 

xxiv.  1-36. 

xiii.  1-32. 
33-37. 

xxi.  5  seq. 

xvi.  l-xxviii.  8. 

Xiv.  1-xvi. 
xvi.  9. 

9. 

10-13. 

xxiv.  10-35 

14. 

3«-43. 

xxviii.  18-20. 

15-18. 

19.  SO,  51. 

20. 
See  Dr.  Manh'a  Origen  of  the  three  firit  Gospeli, 
180. 

TABLE  IU 

The  following  42  sections,  extracted  from 
Eichorn  by  Dr.  Marsh,  contain  such  transac- 
tions as  are  common  to  the  three  former  evan- 
gelists :  St  Mark  and  St.  Luke  having  pre- 
cisely the  same  arrangement.  From  section 
19  to  the  end,  St.  Matthew's  arrangement  is 
the  same  with  that  of  Mark  and  Luke ;  but 
he  has  arranged  the  subjects  contained  in  the 
18  first  sections  in  a  different  manner. 

§  I  John  the  Baptist,  Mk.  1.  2-s.  Lk.  iii.  1-I8. 
Mt.  ill.  1-15 

§2.  Baptism  of  Christ,  Mark  i.  9-11.  Lk.  iii. 
21,22.  Mt  iii.  13-17. 

§  3.  Temptation  of  Christ,  Mk.  i.  12,  13.  Lk. 
iv.  l-ia  Mt.  iv.  1-11. 

§  4.  Christ's  return  to  Galilee,  and  arrival  at 
Capernaum,  Mk.  1. 14.  Lk.  iv.  14.  Mt  iv.  12, 13. 

§5.  Cure  of  Peter's  mother-in-law,  Mk.  I.  Si- 
34.  Lk.  iv.  38-41.    Mt  viii.  14-17. 

§6.  Cure  of  a  leper,  Mk.  i.  40-45.  Lk.  v.  12-16. 
Ml.  viii.  2-4. 

§7.  Cure  of  a  person  aflflictefl  with  the  palsy, 
Mk.  ii.  1-12.  Lk.  V.  17-26.  Mt  ix.  1-8. 

§  8.  Call  of  St  MaUhew,  Mk.  11.  13-22.  Lk.  V. 
27-39.   Mt.  Ix  9-17. 

§9.  Christ  goes  with  his  disciples  through 
the  corn-fields,  Mk.  U.  23-28.  Lk.  vi.  1-5.  Mt. 
xii.  1-8. 

§  10.  Cure  of  a  withered  hand,  Mk.  ill.  1-6. 
Lk.  vi.  6-11.  Mt  xii.  9-15. 

§11.  Preparation  for  the  sennon  on  the  mount, 


chiefpriestsTand  are  bribedtosay  that  the  dis-Mk.  iu.7-l9  Lk.  vi  12-19.  Mt  iv.  »-j»-„  .  . 
ciples  had  stolen  the  body,  Mt  xx-viii.  11-15.  §  12.  Confutation  of  ttie  opniion  that  Christ 
§  140  Christ  shows  himself  alive  to  the  two  casts  out  devils  by  the  assistance  of  Beelze- 


Preface, 

bub,  Mk.  ill.  20-30.   Mt.  xii.  iW-45.  (perhaiis 

formerly  Luke  also ) 
5 13.  Arrival  of  ihe  mother  ami  brethren  of 

Christ.  Mk.iii.  31-35.  Lk.viij.  isai.  Mt.xii.-16-.->(i 
§14.  Parable  of  the  .sower,  .Mk.  iv.  1-34.  Lk 

viii.  4-18.  Mt.  xili.  1-34. 
§13.  Christ  cro.sses  the  sea,  ami  undergoes  a 

storm.  Mk.iv.  35-41.  Lk. viii.  a-2.5.i"Mi  \iii. 18-27 
§  16.  Transactions  in  ihe  country  of  the  tia 

darenes,  Mk.v.  l-20.  Lk.viii  -26-39.  Mt.viii.  2S-.34 
§  17.  The  daughter  of  J.iirus  restored  to  life, 

Mk.  V.  21-43.  Lk.  viii.  4u-r)6.  Ml.  ix.  18-26. 
%  18.  Christ  sends  out  the  twelve  apostles 

Mk.  vi.  7-13.  Lk.  ix.  1-6.  Mt.  X.  1^2. 
§  la  The  fame  of  Clul.-it  reaches  the  court  of 

Herod,  Mt.  xiv.  1-12.  Mk.  vi.  14-29.  Lk.  Ix.  7-9. 

§20.  Five  tliousand  men  fed,  Mt.  xiv.  13-21. 

Mk.  vi.  30-44.  Lk.  ix.  lu-17. 

§21.  Acknowledgment  of  the  ai)0.stlos  that 

Christ  is  the  Messiah,  Mt.  xvi.  13-28.  Mk.  viii. 
27-ix.  1.  Lk.  ix  18-27. 

§22.  Transtininiiion  ofChri.ston  the  mount, 
Mt.  xvii.  l-lu.   Mk.  l.>:.  2-9.  Lk.  ix.  28-36. 

§23.  Christ  cures  a  demoniac  whom  his  apos- 
tles were  unable  to  cure,  Mt.  xvii.  H-21.  Mk. 
Ix.  14-29.  Lk.  ix.  37-43. 

§24.  Christ  foretels  his  death,  Mt.  xviL  22, 
23.  Mk.  ix.  30-32.   Lk.  ix.  43-45. 

§  25.  Dispute  among  the  disciples  about  pre- 
cedence, Mt.xviii.  1-5.  Mk.ix. 33-37.  Lk.ix. 46-48 

§26.  Christ  blesses  children  who  are  broutfhl 
to  him,  and  answers  the  question  by  what 
means  salvation  is  to  be  obtained  ?  Mt.  .\ix. 
13-30  Mk.  X.  13-31.  Lk.  xviii.  15-30. 

§27.  Christ  a^'ain  foretels  his  death,  Mt.  xx. 
17-19.  Mk.  X.  32-31.  Lk.  xviil,  31-34. 

§28.  Blind  men  at  Jericho  restored  to  sifiht, 
Ml  XX.  29-34.  Mk.  X.  46-52.  Lk.  xviii.  35-43. 

§29.  Christ's  public  entry  into  Jerusalem, 
Mt.  xxi.  J-ll.  Mk.  xi.  l-io.  Lk.  xix.  29-14. 

§30.  Christ  expels  the  buyers  and  sellers 
from  the  temple,  ML  xxi.  12-14.  Mk.  xl.  15-17. 
Lk.  xix.  45, 46. 


THE  ACTS. 

§  31.  Christ  called  to  accoiuu  by  the  chief 
priests  and  ciders  for  tejirhine  publicly  in  the 
lemjile;  he  answers  them,  and  then  (it-livers 
a  parable,  Mt.  xxi.  23-27.  33-46.  Mk.  xi.  27.  xii 
12.  Lk.  XX.  1-19. 

§  32.  On  the  tribute  to  Cesar,  and  marriaee 
with  a  brother's  wiilow,  JU.  xxli.  1.5-33.  Mk. 
xii.  13-34.  Lk.  XX.  20-40. 

§33.  Christ's  discour.-ic  wllh  the  Pharifecs 
relative  to  the  Messiah  being  allied  Lord,  1 
David,Mt.xxii.41  16.  Mk. xii. 35-37.  Lk.xx.41-44 

§34.  The  Pharisees  censured  by  Christ,  Mt 
xxiii.  I,  &c.  Mk   xii.  38-10.  Lk.  xx.  45-47. 

§35  Christ  foretel.x  the  destruction  of  Jem 
salem.  Mt.xxiv.l-36.  Mk.  xlll.l-36.  Lk.xxi.  5-36 

§36.  Prelude  to  the  account  of  Christ's  fKi.s 
sion.Mt.xxvi.  1-5.  Mk.  xiv.  1,2.  Lk.xxil.1,2. 

§37.  Briber)'  of  Judas,  and  the  celebration  of 
the  pass-over,  ML  xxvi.  14-29.  Mk.  xiv.  lo-K. 
Lk.  xxii.  3-23. 

§ 38.  thrist  poes  to  the  mount  of  Olives.  Mt. 
xxvi.  30-46.  Mk.  xiv.  'M-t'i.  Lk.  xxii.  39-46. 

§  39.  Is  seized  by  a  euard  of  the  chief  priests, 
iMt.  xxvi.  47-58.  Mk.xiv.  43-54.  Lk.  xxii.  47-55. 

§  40.  Peter's  denial,  &c.  ML  xxvi.  69-xxvii.  19. 
iMk.  xiv.  66-xv.  10.  Lk.  xxii.  56-xxiii.  17. 

§41.  The  cnicifixion  ami  death  of  Christ,  ML 
xxvii.  20-66.  .Mk.  XV.  11-17.  Lk  xxiil.  18-56. 

§4-2.  The  resuri-ection,  Mt.  .xxviii.  1,  &c.  Mk. 
xvi.  1,  &c.  Lk.  xxiv.  1,  &c. 

TABLE  IV. 

The  following  Table  represents  the  passages 
in  our  Lord's  sennon  on  the  mount,  contained 
in  Matt  v.  vi.  and  vii^  which  are  found  in 
word  or  substance  in  the  Go.spei  according  to 
Luke,  In  the  pandlel  jKissages  here  noted  in  a 
collateril  column. 


PrcJaU. 


LUKE. 

MATT. 

I.UKE. 

vi.  20,  21. 

19-21. 

Xii.  33,  34. 

22,23. 

22,23. 

Xi.  34-36. 

Xi.  33. 

24. 

xvi.  13. 

xvi.  17. 

25-33. 

xii.  2-2-31 

MATT. 

Ll'KE. 

WATT. 

LCIUI. 

25,  26. 

Xii.  58,  .59. 

vii.  1-5. 

Vi.  37-42. 

32. 

xvi.  18. 

7-11. 

y.\.  9-18. 

39-42. 

vi.  29,  30. 

12. 

VI.  31. 

44. 

•27,  28. 

13. 

xiii.  24. 

45. 

85. 

16-21. 

Vi.  43-46. 

46,  47. 

3-2,  33. 

22,  '23. 

Xili.  •25-27. 

48. 

39. 

24-27. 

Vi.  47-49. 

xi.  2-4. 
Set  Ur.Marsh'.  Origin  of  die  ilir«  fim  Gni|ie|i,|i.400. 

KEY  TO  SECTIONS  OF  TABLE  I. 

Kxliihirinc  whni  sertions  iSc  rvanj^elf^'n  have  in  coir.- 
iimn  Willi  cacli  oihrr :— c.  ff.  Luke  Biid  John  coniuft 
Jcrl.  I.  Maiilirw  and  Luke  ski.  2:  SKlions  3,  4,  &.  uc 
"  nothing 

awry  re* 


irkii 


loflhe 


t  of  die  lukk, 


SiTo 

=  11  = 

3:2-  = 

2  5: 

51 

1  = 

I  ?  =  i: 

~l^ 

;in-  - 

59- 

86  - 

117 

§-'    - 

31- 

u) 

89 

113 

3 

32 

|-,1  -  - 

90 

119  — 

4 

31-  - 

rj2-  - 

91 

la) 

S 

»)-  - 

b3-- 

92 

121 

6 

35-  - 

«-- 

93  - 

122 

7 

36 

6B-- 

94 

123  -   - 

8    - 

37-  - 

66 

9B 

IW 

9 

33-  - 

67-  - 

96- 

125 

ro 

35-  - 

63 

97  - 

_  _ 

126 

II 

40-- 

69 

98  - 

_ 

127 

1-2 

41  -  - 

70 

99  - 

_ 

is 

13-  - 

4a-  - 

71 

100 

129 

14-  - 

i:i 

?2 

ini  - 

_ 

130 

15-  - 

44 

73 

102- 

„ 

131 

li: 

4r>-  - 

74 

103- 

132 

17 

4R     - 

75 

1114  - 

_ 

133 

IS 

47 

76 

105  - 

_ 

134-    -    _ 

ID 

48 

77 

106 

_ 

135 

ari 

49 

78 

107  - 

_ 

136  - 

21 

50- 

79 

ins 

137 

a — 

51 -- 

60 

109 

138       - 

2i 

„        5^ 

SI 

110 

139 

94 

■n 

K 

111 

140  - 

25- 

.M- 

63 

112 

141 

26- 

■iv- 

84- 

113- 

14? 

■27     - 

%- 

S-- 

114  - 

_  _ 

143 

S8-- 

VI- 

%-- 

115 

144 

29     - 

ss- 

o7-  - 

110  - 

PREFACE  TO  THE  ACTS   OF  THE  APOSTLES. 

THE  Bonk  of  the  ACTS  of  the  APO.STLES  forms  the>/M,  I  had  it  been  written  ofter  that  year,  It  is  reasonable  to  conclude 
and  last,  of  the  historical  books  of  tlie  New  Testament.  And  tliat  it  would  have  related  some  farther  particulars  relative  to 
on  thi.=;  account,  it  has  been  generally  placed  at  the  end  of  the    St.  Paul ;  or  would  at  least  have  mentioned  the  event  of  his  im 


four  Gospels  :  though  in  several  MSS.  and  Versions,  it  is  found 
at  the  end  of  St.  Paul's  Epistles,  as  many  circumstances  in 
them,  are  referred  to  by  the  narrative  contained  in  this  book  ; 
which  is  carried  down  almost  to  the  apostle's  death. 

This  book  lias  had  a  variety  of  names  ;  llpafcif  t(.ji'  Arroir- 
ToAojc,  \\\(t  Res  gestn,  Arts  or  Transactions  of  the  Apostles,  Is 
the  title  it  bears  in  the  Codex  Bezm.  [Ipafcif  tmv  Kyiuv  Atoit- 
ToXiov,  The  Acts  of  the  Holy  Apostles,  is  its  title  in  the  Codea: 
Alexandrinus,  and  several  oihers  ;  as  well  as  in  several  of 
the  ancient  Versions,  and  in  the  Greek  and  Latin  Fathers. 
One  or  other  form  of  the  above  title,  is  followed  by  almost  all 
the  editors  of  the  Greek  Test-iment,  and  translators  and  com- 
mentators In  general.  By  some  it  has  been  reckoned  a  fifth 
Gospel ;  and  by  (Ecutnrnius  it  is  termed,  The  Gospel  of  Ihe 
Holy  Spirit  ;  and  by  St.  Chrysostom,  To  litfJXinv,  An-ojtifis 
aynararrttji.  The  Book,  The  demonairatiott  of  Ihe  R/jsiirrec- 
tion.  These  two  last  characters  are  peculiarly  descriptive 
of  Its  contents.  All  the  promises  which  Christ  gave  of  the 
gifts  and  graces  of  the  Iloly  Spirit,  arc  shown  here  to  have 
been  fulfilled  In  the  most  eminent  manner;  and  by  the  e(lu- 
sion  of  the  Holy  Spirit,  the  resurrection  of  our  blessed  Lord 
has  been  fully  demonstrated.  The  calling  of  Ihe.  Gentiles,  is 
another  grand  point,  which  is  here  revealed  and  illustrated. 
This  miracle  of  miracles,  as  one  terms  it,  which  had  been  so 
frequently  foretold  by  the  prophets  and  by  Christ  himself,  is 
here  exhibited;  and  by  this  grand  act  of  the  power  and  goodness 
ofGod,  the  Christian  church  has  been  founded;  .nndlhus  Ihe  ta- 
bernacle and  kingdom  of  God  have  been  immutably  established 
ainong  men.  It  Is  truly  a  fifth  Gospel,  as  it  contains  the  glad 
tidings  of  peace  and  salvation  to  the  whole  Gentile  world. 

All  antiquity  is  unanimous  in  ascribing  this  book  to  St. 
Luke  as  the  author;  and  from  the  comimneemcnt  of  it,  we 
see  plainly  that  it  can  be  attributed  to  no  other:  and  it  seems 
plain  tliat  St.  Luke  intended  it  as  ;•  coiiliniiation  of  his  Gos- 
pel, being  dedicated  loTheonhllus,  to  whom  he  had  dedicated 
theformer:  and  to  which,  in  llie  Introdu^tiontolhis,  he  express- 
ly refers:  indeed  he  has  taken  up  the  narrative  in  this  hook. 
precisely  in  the  place  where  he  had  dropped  it  in  Ihe  other; 
The  former  treatise  have  I  /nude,  O  Thtophilus,  of  all  that 
Jesus  began  Loth  to  do  and  leach,  until  Ihe  day  iti  lehich  he 
teas  taken  up,  &v.  and  from  this  we  may  form  a  safe  con- 
jecture, that  the  two  books  were  written  at  no  greater  a  dis- 
tance from  each  other,  than  the  time  of  the  last  occurrence 
recorded  In  this  book.  Some  have  supposed  that  this  book  was  '  the  reason  why  he  relates,  chap.  viii.  the  c< 

^.hi    "  Ti""'  •^''^■•''^'"''''^  ;  '"It  "'is  ''"'-■^  ""t  appear  to  be  pro-  I  maritans  ;  and  chap.  x.  xl.  the  story  of  Co. 

thnt  il  '■""ijccture  ol  Miclia.hs  is  much  more  likely,  viz.  !  teiniiiiatlon  of  the  council  in  Jerusalem,  relative  to  the  Levitl 

tirfn    1  •    *  wr'ti«'"  fiom  Koine  ;  at  which  place  St.  Luke  men-  I  cal  law  ;  and  for  the  same  reason  he  is  more  difTuse  in  his  ac 
il  «^  nf  t?"''i"  •'"  <^""»Jia'iy  with  SL  Paul,  shortly  before  the    count  of  St.  Paul's  conversion,  and  his  preaching  to  the  Gen 

■Th  "!„!.. I     "•       '^'"^'  -'^•^'•■^  >:^viil.  16.  I  tiles,  than  he  Is  on  any  other  subject.     In  such  a  restricted 


prisonment,  in  which  the  reader  is  so  much  Interested.  This  ar- 
gument seems  conclusive,  ill  reference  tothedale  of  this  book. 

St.  Luke's  long  attendance  upon  St.  Paul,  and  his  having 
been  himself  an  eye-witness  to  many  of  the  facts  which  he 
has  recorded,  independently  of  his  divine  inspiration,  render 
him  a  most  respectable  and  credible  historian.  His  medical 
knowledge,  for  he  is  allowed  to  liave  been  a  physician,  ena- 
bled him,  as  Professor  .Michaolis  has  properlv  observed,  both 
to  form  a  proper  judgment  of  the  miraculous  cures  which 
were  performed  by  St.  Paul,  and  to  give  an  wcount  and  au- 
thentic detail  of  them.  It  is  worthy  also  of  observation,  that 
St.  Luke  himself  does  not  appear  to  have  possessed  the  gift  of 
miraculous  healing.  Though  there  can  be  no  doubt,  that  he 
was  with  St.  Paul  when  shipwrecked  at  Malta,  yet  he  was  not 
concerned  in  healing  the  father  of  Publius  the  governor ;  nor 
of  the  other  sick  persons  mentioned  .\cts  xxviii.  8,  9.  These 
were  all  healed  by  the  prayers  of  St.  Paul,  and  the  imposition 
of  his  hands  ;  and  consequently  miraculously ;  nor  do  we 
find  any  evidence  that  St.  I.uke  was  ever  employed  in  this 
way.  This  is  another  proof  of  the  wisdom  of  God  :  had  the 
physician  been  employed  to  work  miracles  of  healing  the  ex- 
cellence of  the  power  would  have  been  attributed  to  the  skill 
of  the  man,  and  not  to  the  potter  of  his  .Maker. 

The  Acts  of  the  Apostles  has  been  generally  considered  in 
the  light  of  a  Church  History,  and  conseqiienily,  t!ie  first  ec- 
clesiastical history  on  record.  But  Professor  Michaelis  very 
properly  contends  that  it  cannot  have  been  intended  as  a  ge- 
neral lilstory  of  the  Cliristlan  church  ;  even  for  the  period  of 
time  it  embraces,  as  it  passes  by  all  the  transactions  of  the 
church  at  Jerusalem  after  tlie  conversion  of  St.  Paul ;  tlie 
propagation  of  Christianity  in  Egypt  ;  Paul's  journey  into 
Arabia;  tlioMateof  Christianity  at  Babylon, (1  PeL  v.  13.)  the 
foundation  of  the  Christian  church  at  Rome  ;  several  of  St. 
Paul's  voyages;  his  thrice  sufi'ering  shipwreck,  &r.  &c.  See 
more  particulars  in  Lardner  and  Michaelis. 

The  object  of  St.  Luke  ajipears  to  have  been  twofold,  1.  To 
relate  in  what  manner  the  gifts  of  tlie  Holy  Spirit  were  com- 
mimicated  on  the  day  of  pentecost,  and  the  subsequent  mira- 
cles performed  by  the  a])o.stles,  by  which  the  truth  of  Chris- 
tianity was  confirmed.  2.  To  deliver  such  accounts  as  proved 
the  claim  of  the  Gentiles  to  admission  into  the  church  of 
Christ  ;  a  claim  disputed  by  the  Jews,  especially  at  the  time 
when  the  .\cts  of  the  Apostles  were  written.  Hence  we  see 
■  '  he  relates,  chap.  viii.  the  conversion  of  the  &- 
chap.  X.  xl.  the  story  of  Cornelius,  and  the  de- 


St.  t/uke^s 


ST.  JOHN. 


pfolague. 


The  book  of  the  Acts  has  been  uniformly  and  universally 
received  by  the  Christian  church  in  all  places  and  ages  :  it  is 
mentioned  and  quoted  by  almost  every  Christian  writer,  and 
its  authenticity  and  importance  universally  admitted.  Arator, 
a  subdeacon  in  the  church  at  Rome  in  the  sixth  century,  turn- 
ed it  into  verse.  In  ancient  times,  personal  history  and  im- 
portant transactions,  in  most  nations,  v^ere  generally  tiius  pre- 
served ;  as  the  facts  through  the  medium  of  verse  could  be 
the  more  easily  committed  to  memory. 

St.  Luke's  narration  bears  every  evidence  of  truth  and  au- 
thenticity. It  is  not  a  made  up  history.  Tlie  language  and 
manner  of  every  speaker  are  different :  and  the  same  speaker 
is  different  in  his  manner,  according  to  the  audience  he  ad- 
dresses. The  speeches  of  Stephen,  Petef,  Cornelius,  Tertul- 
lus,  and  Paul,  are  all  different,  and  such  as  we  might  natural- 
ly e-xpect  from  the  characters  in  question,  and  the  circumstan- 
ces in  which  they  were  at  the  time  of  speaking.  St.  Paul's 
speeches  are  also  suited  to  the  occasion,  and  to  the  persons 
before  whom  he  spoke.  When  his  audience  was  heathen, 
though  he  kept  the  same  end  steadily  in  view,  yet  how  differ- 
ent is  his  mode  of  address  from  that  used  when  before  a  Jew- 
ish audience.  Several  of  these  peculiarities,  which  constitute 
a  strong  evidence  of  the  authenticity  of  the  work,  shall  be 
pointed  out  in  the  notes,  See  some  good  remarks  on  this  head, 
in  Michaelis's  Introduction,  ubi  supra. 

As  St.  Luke  has  not  annexed  any  date  to  the  transactions  he 
records,  it  is  not  a  very  easy  matter  to  adjust  the  chronology 
of  the  Acts  ;  but,  as  in  some  places  he  refers  to  political  facts, 
the  exact  times  of  which  are  well-known,  the  dates  of  several 
transactions  in  his  narrative  maybe  settled  with  considerable 
accuracy.  It  is  well-known,  for  instance,that  the/a7mne  men- 
tioned chap.  XI.  29,  .30.  happened  in  Ihe  fourth  year  of  the  em- 
peror Claudius,  which  answers  to  the  forty  fourth  of  the  Chris- 
tian era.  From  facts  of  this  nature,  dates  may  be  derived  with 
considerable  accuracy  :  all  such  dates  are  carefully  noted,  as  in 
the  preceding  parts  of  the  Commentary  ;  and  the  chronology  is 
adjusted  in  the  best  manner  possible.  In  some  cases  conjecture 
and  probabiliti/  are  the  only  liglits  by  which  this  obscure  pas- 
sage can  be  illuminated.  The  dates  of  the  commencement  and 
the  end  of  the  books  are  tolerably  certain  ;  as  the  work  cer- 
tainly begins  with  the  twenty-ninth  year  of  the  Christian  era, 
chap.  i.  and  ii.  and  ends  probably  with  the  sixty-third,  chap, 
xxviii.  30. 

In  the  book  of  the  Acts  we  see  how  the  church  of  Christ 
was  formed  and  settled.  The  apostles  simply  proclaim  the 
truth  of  God  relative  to  the  passion,  death,  resurrection,  and 
ascension  of  Christ ;  and  God  accompanies  their  testimony 
with  the  demonstration  of  his  Spirit.  What  was  the  conse- 
quence 1  Thousands  acknowledge  the  truth,  embrace  Christi- 
anity, and  openly  profess  it  at  the  most  imminent  risk  of  their 
lives.  The  change  is  not  a  change  of  merely  one  religious  sen- 
timent or  mode  of  worship  for  another ;  but  a  change  of  tem- 
pers, passions,  prospects,  and  moral  conduct.  All  before  was 
earthly,  or  animal,  or  devilish:  or  all  these  together :  but  now 
all  is  holy,  spiritual,  and  divine — the  heavenly  influence  be- 
comes extended,  and  nations  are  born  unto  God.  And  how 
was  all  this  brought  about  1  Not  by  might  nor  power ;  nor  by 
the  sword,  nor  by  secular  authority ;  not  through  worldly  mo- 


tives and  prospects  ;  not  by  pious  frauds  or  cunning  crafti- 
ness ;  not  by  the  force  of  persuasive  eloquence ;  in  a  word,  by 
nothing  but  the  sole  influence  of  truth  itself,  attested  to  the 
heart  by  the  power  of  the  Holy  Ghost.  Wherever  religious 
frauds  and  secular  influence  have  been  used  to  found  or  sup- 
port a  church,  professing  itself  to  be  Christian,  there,  we 
may  rest  assured,  is  the  fullest  evidence  that  that  church  is 
wholly  antichristian :  and  where  such  a  church,  possessing 
secular  power,  has  endeavoured  to  support  itself  by  persecu- 
tion, and  persecution  unto  privation  of  goods,  of  liberty,  and  of 
life,  it  not  only  shows  itself  to  be  antichristian,  but  also  dia- 
bolic. The  religion  of  Christ  Stands  in  no  need  either  of  hu- 
man cunning  or  power.  It  is  the  religion  of  God,  and  is  to  be 
propagated  by  his  power:  this  the  book  of  the  Acts  fully  shows ; 
and  in  it  we  find  the  true  model,  after  which  every  Christian 
church  should  be  builded.  As  far  as  any  church  can  show 
that  it  has  followed  this  model,  so  far  it  is  holy  and  apostolic. 
And  when  all  churches  or  congregations  of  people,  professing 
Christianity,  shall  be  founded  and  regulated  accoi-ding  to  the 
doctrines  and  discipline  laid  down  in  the  book  of  the  Acts  of 
the  Apostles,  then  the  aggregate  body  may  be  justly  called 
The  Holy  Apostolic,  and  Catholic  Church. 

The  simplicity  of  the  primitive  Christian  worship,  as  laid 
down  in  the  book  of  the  Acts,  is  worthy  of  particular  notice 
and  admiration.  Here  are  no  expensive  ceremonies  ;  no  ap- 
paratus calculated  merely  to  impress  the  senses,  and  produce 
emotions  in  the  animal  system,  "to  help,"  as  has  been  fool- 
ishly said,  "the  spirit  of  devotion."  The  heart  is  the  subject 
in  which  this  spirit  of  devotion  is  kindled;  and  the  Spirit  of 
God  alone  is  the  agent  that  communicates  and  maintains  the 
celestial  Are ;  and  God,  who  knows  and  searches  tliat  heart,  is 
the  object  of  its  adoration,  and  tlie  only  source  whence  it  ex- 
pects the  grace  that  pardons,  sanctifies,  and  renders  it  happy. 
No  strange  fire  can  be  brought  to  this  altar ;  for  the  God  of 
the  Christians  can  be  worshipped  only  in  spirit  and  truth  : 
the  truth  revealed,  directing  the  worship ;  and  the  Spirit  given, 
applying  that  truth,  and  giving  life  and  energy  to  every  facul- 
ty and  power.  Thus  God  was  worshipped  in  his  own  way, 
and  through  his  own  power :  every  religious  act  tlms  perform- 
ed, was  acceptable  to  him  :  the  praises  of  his  followers  rose 
up  as  incense  before  the  throne,  and  their  prayers  were  heard 
and  answered.  As  they  had  but  one  God,  so  they  had  but  one 
Mediator  between  God  and  man,  the  Lord  Jesus  Christ.  They 
received  him  as  the  gift  of  God's  eternal  love  ;  sought  and 
found  redemption  in  his  blood ;  and  in  a  holy  and  useful  life, 
showed  forth  the  virtues  of  him  who  had  called  them  from 
darkness  into  his  marvellous  light :  for  no  profession  of  faith 
was  then  considered  of  any  worth,  that  was  not  supported  by 
that  love  to  God  and  man,  which  is  the  fulfilling  of  the  law, 
which  is  the  life  and  soul  of  obedience  to  the  divine  testimo- 
nies, and  the  ceaseless  spring  of  benevolence  and  humanity. 
This  is  the  religion  of  Jesus  Christ,  as  laid  down  and  exempli- 
fied in  this  blessed  book. 

"  Ye  diff'rent  sects  who  all  declare, 
Lo  !  Christ  is  here,  and  Christ  is  there , 
Vour  stronger  proofs  divinely  give. 
And  show  me  where  the  Christians  live." 


THE  ACTS  OF  THE  APOSTLES. 


[For  Chrohological  .Eras,  see  at  the  end  of  the  Acts.} 


CHAPTER  I. 

St.  tufce's  prologue,  containing  a  repetition  of  Christ's  history  frym  his  passion  till  his  ascension,  1—9.  Remarkable  cir- 
cumstances  in  the  ascerision,  10,  11.  7%e  return  of  the  disciples  to  Jerusalem,  and  their  employment  there,  12—14.  Pe- 
ter's discourse  concerning  the  death  of  Judas  Iscariot,  15—2(5,  and  the  necessity  of  choosing  another  apostle  in  his  place, 
21,  22.  Barnabas  and  Matthias  being  set  apart  by  prayer,  the  apostles  having  given  their  votes,  Matthias  is  chosen  to 
succeed  Judas,  23—26.     [A.  M.  4033.     A.  D.  29.     An.  Olymp.  CCn.  1.] 

THE  former  treatise  have  I  made,  O  *  Theophilus,  of  all  that    through  the  Holy  Ghost,  '  had  given  commandments  unto  the 
Jesus  began  both  to  do  and  teach,  apostles  whom  he  had  chosen  : 

2  b  Until  the  day  in  which  he  was  taken  up,  after  that  he,      3  <>  To  whom  also  he  showed  himself  alive  after  his  passion 

»  Gen.  2  a    Malt  12.  1.    Luko  1.  3.  &  11.  29.— b  Mark  16.19.  Luke  9.51. &24.51.        _eMMt.2819     Mmk  16. 15.    JohnSOSl.    Ch.  10.41,  42.-d  M»rk  16.14.  Luk«  84. 


NOTES— Verse  1.  The  former  treatise]  The  Gospel  accord- 
ing to  Luke,  which  is  here  most  evidently  intended! 

O  TTieophilus]    See  the  note  on  Luke  i.  3. 

To  do  and  teach]  These  two  words  comprise  his  miracles 
and  sermons.  This  introduction  seems  to  intimate,  that  as  he 
had  already  in  his  Gospel  given  an  account  of  the  life  and  ac- 
tions of  our  Lord :  so  in  this  second  treatise,  he  was  about  to 
give  an  account  of  the  lives  and  acts  of  some  of  the  chief 
apostles,  such  as  Peter  and  Paul 

2.  After  that  he,  through  the  Holy  Ghost,  &c.]  This  clause 
has  been  variously  translated  :  the  simple  meaning  seems  to 
oe  this :  that  Christ  communicated  the  Holy  Spirit  to  his  disci- 
ciples  after  his  resurrection,  as  he  had  not  oone  before.  In 
***  /  i^^^'  ^°'  '' '®  s&iA,  that  he  opened  their  understanding, 
^\JI:,-'.'"^^Sht  understand  the  Scriptures ;  and  in  John  xx. 
*6.  inai  he  breathed  on  them,  and  said,  Receive  ye  the  Holy 
333 


Ghost.  Previously  to  this,  we  may  suppose,  that  the  disciples 
were  only  on  particular  occasioiis  made  partakers  of  the  Holy 
Spirit ;  but  from  this  time  it  is  probable  that  they  had  a  mea- 
sure of  this  supernatural  light  and  power  constantly  resident 
in  them.  By  this,  they  were  not  only  able  to  proclaim  the 
truth,  but  to  discern  the  meaning  of  all  the  Old  Testament 
scriptures  which  referred  to  Christ ;  and  to  appoint  whatever 
rites  or  ordinances  were  necessary  for  the  establishment  of 
his  church.  There  were  many  things  which  tlie  apostles 
said,  did,  and  decreed,  for  which  they  had  no  verbal  instruc- 
tions from  our  Lord ;  at  least,  none  that  are  recorded  in  the 
Gospels;  we  may  therefore  conclude,  that  these  were  sug. 
gested  to  them  by  that  Holy  Spirit  which  now  became  resi- 
dent in  them ;  and  that  it  is  to  this,  that  St.  Luke  refers  in  this 
verse.  After  that  he,  through  the  Holy  Ghost,  had  given  com- 
mandments unto  the  apostles. 


Cfirist  promises  Oie  baptism 


CHAPTER  XII. 


of  the  Holy  Spirit. 


by  many  infallible  proofs,  being  seen  of  them  forty  days,  and 
speaking  of  the  things  pertaining  to  the  kingdom  of  God  : 

4  •  And,  f  being  assembled  together  with  them,  commanded 
them  that  they  should  not  depart  from  Jerusalem,  but  wait  for 
the  promise  of  the  Father,  ^  which,  saith  he,  ye  have  heard 
of  me. 

5  h  For  John  trnly  baptized  with  water ;  '  but  ye  shall  be  bap- 
tized with  the  Holy  Ghost  not  many  days  hence. 

6  When  they  therefore  were  come  together,  they  asked  of 

e  Luke  24.  43,  4D  -f  Or,  ealin;  lOKClher  wich  ihem,- 
26.  27.  tl5,a6  t  1G.7.  Cli.  a.33.— h  Moll.  3  11.  Chll. 
8.4  teJl. 15— k  M»i:. 24.3.-11511  l.;26.     Dan  7  27.    .^n 


3.  To  whom — he  showed  himself  alive — 6y  Tnany  infallitile 
proofs]  rinWoii  TCK^iripioii ;  by  many  proofs  of  such  a  na- 
ture, and  connected  with  such  circumstances,  as  to  render 
them  indubitable ;  for  this  is  the  import  of  the  Greek  word 
TCKuripiov.  The  proofs  were  such  as  these  :  1.  Appearing  to 
several  diJTerent  persons  ntdlflerent  times.  2.  His  eating  and 
drinking  with  tliem.  3.  His  meeting  them  in  Galilee,  accord- 
ing to  his  own  appointment.  4.  His  subjecting  his  body  to  be 
touched  anil  handled  hv  them.  5.  His  instructing  them  in  the 
nature  and  doctrines  of  bio  kingdom,  b.  His  appearing  to 
upwards  of  five  humlred  persons  at  once,  1  Cor.  xv.  6.  And,  7. 
Continuing  tlitse  public  manifestations  of  himself  for  forty 
dava. 

The  several  appearances  of  Jesus  Christ,  during  the  forty 
days  of  his  sojourning  with  his  disciples,  between  his  resur- 
rection and  ascens  ion,  are  thus  enumerated  by  Bishop  Pe  arcs  : 
the  first  was  to  Mary  Magdalene,  and  the  other  Mary,  Matt, 
xxviii.  1 — 9.  The  second,  to  the  two  disciples  on  their  way 
to  Emmaus,  Luke  xxiv.  15.  The  third,  to  Simon  Peter,  Luke 
xxiv.  34.  The  fourth,  to  ten  of  the  apostles,  Thomas  being 
absent,  Luke  xxiv.  36,  and  John  xx.  19.  (All  these  four  ap- 
pearances took  place  on  the  day  of  his  resurrection.)  The 
fifth  was  to  the  eleven  disciples,  Thomas  being  then  with 
them,  John  xx.  26.  The  sixth,  to  seven  of  the  apostles  in 
Galilee,  at  the  sea  of  Tiberias,  John  xxi.  4.  The  seventh,  to 
James,  1  Cor.  xv.  7.  most  probably  in  Jerusalem,  and  when 
Jesus  gave  an  order  for  all  his  apostles  to  assemble  together, 
as  in  Acts  i.  4.  The  eighth,  when  they  were  assembled  toge- 
ther, and  when  he  led  them  unto  Bethany,  Luke  xxiv.  50.  from 
whence  he  ascended  to  heaven.  But  see  the  note  on  John  xxi. 
14.  for  further  particulars. 

Pertaining  to  the  kingdotnof  God]  Whatever  concerned  the 
doctrine,  discipline,  and  establishment  of  the  Christian  church. 

4.  And,  being  assembled  together]  Instead  of  avvaXit^oficvos, 
being  assembled  together,  several  good  MSS.  and  Versions 
read  awavXil^oftcvoi,  living  or  eating  together,  which  refers 
the  conversation  reported  here  to  some  particular  time,  when 
he  sat  at  meat  with  his  disciples.  See  Mark  xvi.  14.  Luke 
xxiv.  41 — 44.  See  the  m.argin.  But  probably  the  common 
reading  is  to  be  preferred  ;  and  the  meeting  on  a  mountain  of 
Galilee  is  what  is  here  meant. 

The  promise  of  the  Father]  The  Holy  Spirit,  which  indeed 
was  the  grand  promise  of  the  New  Testament,  as  Jesus 
Christ  was  of  the  Old.  And  as  Christ  was  the  grand  promise 
of  the  Old  Testament,  during  the  whole  continuance  of  the 
Old  Covenant :  so  is  the  Holy  Ghost,  during  the  whole  conti- 
nuance of  the  New.  As  every  pious  soul  that  believed  in  the 
coming  Messiah,  through  the  medium  of  the  sacrifices  ofCereA 
up  under  the  law,  was  made  a  partaker  of  the  merit  of  his 
death  ;  so  every  pious  soul  that  believes  in  Christ  crucified,  is 
made  a  partaker  of  the  Holy  Spirit.  Tlius,  as  the  benefit  of 
the  death  of  Christ  extended  from  the  foundation  of  the  world 
till  his  coining  in  the  flesh,  as  well  as  after :  so  the  inspira- 
tion of  the  Holy  Spirit  h.ns  been,  and  will  be  continued 
through  the  wliole  lapse  of  time,  till  his  coming  again  to  judge 
the  world.  It  is  by  this  Spirit  that  sin  is  made  known,  and 
by  it  the  blood  of  the  covenant  is  applied  ;  and  indeed,  with- 
out this,  the  want  of  salvation  cannot  be  discovered,  nor  the 
value  of  the  blood  of  the  covenant  duly  estimated.  Ho'v 
properly  do  we  still  pray,  and  how  necessary  is  the  prayer, 
"  Cleanse  the  thoughts  of  out  hearts  by  the  inspiratio'^  of  thy 
Holy  Spirit,  that  we  may  perfectly  love  thee,  and  worthily 
■magnify  thy  name,  througii  Jesus  Christ  our  Lord  !  Amen." 
Communion  Service. 

Ye  have  heard  of  me.]  In  his  particular  conversations  with 
his  disciples,  such  as  those  related  John  xiv.  16 — 26.  xv.  2(5. 
xvi.  7 — 15.  to  which  passages,  and  the  notes  on  them,  the 
reader  is  requested  to  refer:  but  it  is  likely  that  our  Lord  al- 
ludes more  particularly  to  the  conversation  he  had  with  them 
on  one  of  the  mountains  of  Galilee. 

5.  Ye  shall  be  baptized  with  the  Holy  Ghnst  not  many  days 
hence.]  This  must  refer  to  some  conversation  that  is  not  dis- 
tinctly related  by  the  evangelists ;  as  these  identical  words  do 
not  occur  in  any  of  the  preceding  histories.  The  Codex  Be- 
2(C,  reads  this  passage  thus  :  but  ye  shall  be  baptized  with  the 
Holy  Ghost,  which  ye  shall  receive  not  many  days  hence. 
John  baptized  with  water,  which  was  a  sign  of  penitence,  in 
reference  to  the  remission  of  sin  ;  but  Christ  baptizes  with 
the  Holy  Ghost,  for  the  destruction  of  sin,  the  illumination  of 
the  mind,  and  the  consolation  of  the  heart.  John's  baptism 
was  in  reference  to  the  spiritual  kingdom  ;  but  Christ's  bap- 
tism established  and  maintained  that  kingdom.  From  this 
passage  we  may  also  learn,  that  baptism  does  not  always  mean, 
being  plunged  or  immersed  in  water ;  for  as  this  promise  meet 
evidently  refers  to  the  communication  of  the  Holy  Spirit,  on 


him,  saying,  k  Lord,  wilt  thou  at  this  time  i  restore  again  the 
kingdom  to  Israel  7 

7  And  he  said  unto  them, "  It  is  not  for  you  to  know  the  times 
or  the  seasons,  which  the  Father  hath  put  in  his  own  power ; 

8  "^  But  ye  shall  receive  °  power,  '  after  that  the  Holy  Ghost 
is  come  upon  you :  and  '  ye  shall  be  witnesses  unto  me  both 
in  Jerusalem,  and  in  all  Judea,  and  in  Samaria,  and  unto  the 
uttermost  part  of  the  earth. 

9  '  And  when  he  had  spoken  these  things,  while  they  beheld, 

m  Mm  I  24  X  M.rk  13  32.  1  Thus  5.  1— n  Ch.2  1,  4.-0  Or,  ihf  power  of  ihe 
Holy  Ghosi  co,„injupor>vou.-p  Luke  31.  49.-5  Luke  24.48.  .lohn  lo.  27.  Verse 
22    Ch  2  32— r  Lu\e24.51.  .lohn  6.62. 

the  following  Pentecost,  and  then  he  sat  upon  each  as  a  cloven 
tongue  of  fire  :  this  certainly  has  more  affinity  to  sprinJcling 
than  to  plunging.  However,  the  mode  of  administering  the 
sign  was  of  very  little  consequence;  and  which  is  the  best 
mode  is  exceedingly  dubious — the  stress  should  be  laid  on  re- 
ceiving the  thing  signified — the  Holy  Gliost,  to  illuminate,  re- 
generate, refine,  and  purify  the  heart.  With  this,  sprinkling 
or  immersion  are  equally  efficient :  without  this,  both  are  worth 
nothing. 

6.  W'he.n  they  therefore  were  come  together]  It  is  very  likely 
that  this  is  to  be  understood  of  their  assembling  on  one  of  the 
mountains  of  Galilee,  and  there  meeting  our  Lord. 

At  this  time  restore  again  the  kingdom]  That  the  disciples, 
in  common  with  the  Jews,  expected  the  Messiah's  kingdom  to 
be  at  least  in  part  secular,  I  have  often  had  occasion  to  note. 
In  this  opinion  they  continued  less  or  more  till  the  day  of  Pen- 
tecost ;  when  the  mighty  outpouring  of  the  Holy  Spirit  taught 
them  the  spiritual  nature  of  the  kingdom  of'  Ciirist.  The 
kingdom  had  now  for  a  considerable  time  been  taken  away 
from  Israel ;  the  Romans,  not  the  Israelites,  had  tlie  govern- 
ment. The  object  of  the  disciples'  question  seems  to  have 
been  this:  to  gain  information  from  their  all-knowing  Master, 
whether  the  time  was  now  fully  come,  in  which  the  Romans 
should  be  thrust  out,  and  Israel  made,  as  formerly,  an  inde- 
pendent kingdom.  But  though  the  verb  aTtoKadtaTai'ttv  signi- 
fies to  reinstate,  to  renew,  to  restore  to  a  former  state,  or  7nas- 
ter,  of  which  numerous  examples  occur  in  the  best  Greek 
writers ;  yet  it  has  also  another  meaning,  as  Schoettgen  has 
here  remarked,  viz.  of  ending,  abolishing,  blotting  out — so 
Hesychius  says,  airoKaTaaTioan;  is  the  same  as  tc<\£im(7<s, 
finishing,  m,aking  an  erjd  of  a  thing.  KnA  Hippocrates,  Axth. 
vi.  49.  uses  it  to  signify  the  termination  of  a  disease.  On  this 
interpretation  the  disciples  may  be  supposed  to  ask,  having 
recollected  our  Lord's  prediction  of  the  destruction  of  Jerusa- 
lem, and  the  whole  Jewish  commonwealth,  Lord,  trill  thou 
at  this  time  destroy  Ihe  Jewish  common  wealth,  which  opposes 
thy  truth,  that  thy  kingdom  may  be  set  up  over  all  the  Irmd  t 
This  interpretation  agrees  well  with  all  the  parts  of  our  Lord's 
answer,  and  with  all  the  circumstances  of  tlie  disciples,  of 
time,  and  of  place  ;  but  still,  the  first  is  most  probable. 

7.  The  times  or  the  seasoyis]  X/jrivonf  t/  Kaipuvi.  Times  here 
may  signify  any  large  portion  of  a  period,  era,  or  century  ; 
such  as  an  Olympiad,  lustrum,  or  year — and  seasons,  the 
particular  part,  season,  or  opportunity  in  that  period,  &c.  in 
which  it  might  be  proper  to  do  any  particular  work.  God  has 
not  only  fixed  the  great  periods  in  which  he  will  bring  about 
those  great  revolutions,  which  his  wisdom,  justice,  and  mercy 
have  designed  ;  but  he  leaves  himself  at  full  liberty  to  choose 
those  particular  portions  of  such  periods,  as  may  be  best  for 
the  accomplishment  of  thoee  purposes.  Thus  God  is  no  ne- 
cessary agent — every  thing  is  put  in  his  own  power,  tv  tt)  lita 
c^ovaia,  under  his  control  and  authority  ;  nor  will  he  form 
decrees,  of  which  he  must  become  the  necessary  executor. 
The  infinite  lUerty  of  acting,  or  not  acting,  as  wisdom,  jus- 
tice, and  grvxlncss  shall  sec  best,  is  essential  to  God  ;  nor  can 
there  br  a  point  in  the  whole  of  his  eternity,  in  which  he  viusl 
be  the  necessary  agent  of  a  fixed  and  unalterable /o?e.  Infi 
nite,  eternal  liberty  to  act  or  not  to  act,  to  create  or  not  cre- 
ate, to  destroy  or  not  destroy,  belongs  to  God  alone:  and  we 
must  take  care  how  we  imagine  decri;es,  formed  even  by  his 
own  prescience,  in  reference  to  futurity  ;  which  his  power  is 
from  the  moment  of  their  conception  laid  under  the  necessity 
of  performing.  In  every  point  of  time  and  eternity,  God  must 
be/rfetoactornot  to  act,  as  may  seem  best  to  his  godly  wifdom. 

8.  But  ye  shall  receive  power.]  Ariipcade  ivi'afiiv.  Transla- 
ting different  terms  of  the  original  by  the  satne  English  word, 
is  a  source  of  misapprehension  and  error.  We  must  not  un- 
derstand ivvafiii,  which  we  translate  power,  in  this  verse,  as 
we  do  tfot)(Ti(j,  translated  by  the  same  word  in  the  preceding 
verse.  In  the  one,  God's  infinite  authority  over  all  times  and 
seasons,  and  his  uncompellable  liberty  of  acting  or  not  acting, 
in  any  given  case,  are  particularly  pointed  out :  in  the  other, 
the  energ-y  communicated  by  him  to  his  disciples,  through  which 
they  were  enabled  Uiwor/c  miracles,  is  particularly  intended; 
and  ivi/a/tis,  in  general,  signifies  such  power;  and  is  some- 
times put  for  that,  of  which  it  is  the  cattse,  viz.  a  miracle. 
See  Matt.  vii.  22.  xi.  20—23.  xiii.  54,58.  Mark  vi.  5.  Luke  x.  13. 
and  Acts  ii.  22.  The  disciples  were  to  be  made  instruraenta 
in  the  establishment  of  the  kingdom  of  Christ ;  but  this  must 
be  by  the  energy  of  the  Holy  Ghost  sent  down  from  heaven  ; 
nevertheless  this  energy  would  be  given  in  such  times  and 
seasons,  and  in  such  measures,  as  should  appear  best  to  the 
infinite  wisdom  of  God.  Christ  does  not  immediately  answer 
the  question  of  the  disciples,  as  it  was  a  point  savouring  too 
much  of  mere  curiosity;  but  he  gave  them  such  information 


TTie  disciples  fetiirn  to  Jerusalem, 


THE  ACTS. 


and  continue  in  prayer,  df'c. 


•  he  was  taken  up  ;  and  a  cloud  received  him  out  of  their  sight. 

10  ^-  And  while  they  looked  steadfastly  towards  heaven  as  he 
went  up,  behold,  two  men  stood  by  them  « in  white  apparel ; 

11  Which  also  said,  "  Ve  men  of  Galilee,  why  stand  ye  gazing 
up  into  heaven?  this  same  Jesus,  which  is  taken  up  from  you 
into  heaven,  v  shall  so  come  in  like  manner,  as  ye  have  seen 
him  go  into  heaven. 

12  Tl  w  Then  returned  they  unto  Jerusalem  from  the  mount 
called  Olivet,  which  is  from  Jerusalem  a  sabbath  day's  journey. 

13  And  when  they  were  come  in,  they  went  up  '■  into  an  up- 
per room,  where  abode  botli  ^  Peter,  and  James,  and  John,  and 
Andrew,  Philip,  and  Thomas,  Bartholomew,  and  Matthew, 
James  the  son  of  Alpheus,  and  ^  Simon  Zelotes,  and  "  Judas 
the  brother  uf  James. 

14  ii  These  all  continued  with  one  accord  in  prayer  and  sup- 

3  Verse  2. -t  Malt.  28,3.     Mark  16  5.    Luke  24  4.  .Tohri20r2,    Chap.  10  3,  30.— 

II  Chap.  2.  7.  &.  13.  31.— v  Dan.  7.  13.      Mull.  24.  30.  Mark  13.  26.      Luke  21.  27. 

.lohn  H,3.     1  Thess.  1.  10.  &4.  16.     SThcsa.l.lO.  Rev.  1.  7.— w  Luke  24.  52.— 
xChap.9.37,39.&.a0.8. 


as  was  calculated  to  bring  both  their  faith  and  hope  into  ac- 
tion. St  Chrysostom  has  well  observed,  "that  it  is  the  prero- 
gative of  an  instructer  to  teach  his  disciple,  not  what  he  wiohea 
to  learn,  but  what  his  master  sees  best  for  him."  AtSatTKa- 
Xov  rovTo  €(TTi  jir)  a  0ov\£Tat  h  jiaOriTrn,  aXX' a  avjiificpei  naOeiv, 
6t6a(TKr.tv. 

Ye  shall  be  witnesses— in  allJudea,  &c.]  Though  the  word* 
I]  yij,  is  used  often  to  denote  Judca  alone,  yet  here,  it  is  proba- 
ble, it  is  to  bo  taken  in  its  largest  extent.  All  the  inhabitants 
of  the  globe  might  at  that  period  be  considered  divisible  into 
three  classes.  1.  The  Jews,  who  adhered  to  the  law  of  Moses, 
and  the  prophetic  writings;  worshipping  the  true  God  only, 
and  keeping  up  the  temple  service,  as  prescribed  in  their  law. 
2.  The  Samaritans,  a  mongrel  people,  who  worshipped  the 
God  of  Israel  in  connexion  with  other  gods,  2  Kings  xvii.  5, 
&c.  and  who  had  no  kind  of  religious  connexion  with  the 
Jews.  See  on  Matt  x.  5.  And,  3.  The  Gentiles,  the  heathens 
througli  all  other  parts  of  the  world,  who  were  addicted  to 
idolatry  alone :  and  had  no  knowledge  of  the  true  God.  By  the 
terms  in  tlie  text  we  may  see  the  extent  to  which  this  com- 
mission of  instruction  and  salvation  was  designed  to  reach: 
io  \.hc  Jews ;  to  the  Sa.maritans,  waA  \.\\&  uttermost  parts  of 
the  earth,  i.  c.  to  the  Gentile  nations:  thus,  to  the  whole  hu- 
man race,  the  Gospel  of  the  kingdom  was  to  be  proclaimed. 
Wlien  the  twelve  disciples  were  sent  out  to  preach.  Matt.  7C.  5. 
tiieir  commission  was  very  limited — they  were  not  to  go  in 
the  way  of  the  Gentiles,  nor  enter  into  any  city  of  the  Sama- 
ritans, but  preach  tho  Gospel  to  the  lost  sheep  nf  the  house  of 
Israel :  but  here  their  commission  is  enlarged,  for  they  are  to 
go  into  all  the  world,  and  to  preach  the  Gospel  to  every  crea- 
ture.   See  Malt,  xxviii.  18. 

9.  He  was  taken  up]  He  was  speaking  face  to  face  with 
them,  and  while  they  beheld,  he  was  taken  up  ;  he  began  to 
ascend  to  licaven,  and  they  continued  to  look  after  him,  till 
a  cloud  received  him  out  of  their  sight — till  he  had  ascended 
above  the  region  of  the  clouds,  by  the  density  of  which,  all 
further  distinct  vision  was  prevented.  The  circumstances  are 
very  remarkable,  and  should  be  carefully  noted.  They  render 
insupportable  the  theory  that  states  "  That  our  Lord  did  not 
ascend  to  heaven  ;  that  bis  being  taken  tip,  signifies  his  going 
into  some  mountain,  the  top  of  wliich  was  covered  with 
clouds,  or  thick  vapours ;  anc\  that  the  two  men  in  white  gar- 
ments were  two  priests  or  Leviics,  who  simply  informed  the 
disciples  of  his  revisiting  them  again  at  some  future  time." 
One  would  suppose  that  an  opinion  of  this  kind  could  hardly 
ever  obtain  credit  among  people  professing  Christianity  ;  and 
yet  it  is  espoused  by  some  men  of  considerable  learning  and 
ingenuity  But  the  mere  letter  of  the  text  will  be  ever  suffi- 
cient for  its  total  confutation.  He  tltat  believes  tbe  text, 
cannot  receive  such  a  miserable  comment.  Foreign  ci-jtics 
and  divines  take  a  mostsinful/a(//i<de  on  subjects  of  this  kiiid. 

10.  Looked  steadfastly]  Keeping  their  eyes  intensely  fixed 
on  their  ascending  Lord :  continuing  to  look  even  after  he  had 
ascended  above  the  region  of  the  inferior  clouds. 

Two  men  stood  by  them]  Doubtless  angels  in  human  shape. 
In  white  apparel]   As  emblematical  of  Xh^'it  purity ,  happi- 
?iess,  and  glory. 

11.  Gazing  up  into  heaven]  Not  to  the  top  of  a  mountain, 
to  which  an  unbridled  fancy,  influenced  by  infidelity,  would 
intimate  he  had  ascended,  and  not  to  heaven. 

This  same  Jesus]  Clothed  in  human  nature,  shallsocoiyiei7i 
like  m,anner — with  the  same  body,  descending  from  heaven 
by  his  own  sovereign  and  all-controlling  power,  as  ye  have 
seen  him  go  into  heaven.  Thus  shall  he  come  again  to 
judge  the  quick  and  the  dead.  It  was  a  very  ancient  opi- 
nion among  Christians,  that  when  Christ  should  come  again  to 
judge  the  world,  he  would  make  his  appearance  on  Mount 
Olivet.  Some  think  that  his  coming  again  to  destroy  the  Jew- 
ish nation  is  what  the  angels  refer  to.  See  a  connected  ac- 
count of  the  different  appearances  of  Christ,  at  the  end  of  this 
chapter. 

12.  A  Sabbath  day's  journey.]  See  the  difficulties  in  this 
verse  explained  in  the  note  on  Luke  xxiv.  50.  A  Sabbath  day's 
journey  was  seven  furlongs  and  a  half.  Olivet  was  butjjue 
furlongs  from  Jerusalem  ;  and  Bethany  was  fifteen.  The  first 
region  or  tract  of  mount  Olivet  which  was'  called  Bethany, 
was  distant  from  the  city  a  Sabbath  day's  journey,  or  seven 
furlongs  and  a  half:  and  the  same  distance  did  that  tract  cal- 

334 


plication,  with  "  the  women,  and  Mary  the  mother  of  Jesus, 
and  with  <*  his  brethren. 

15  1  And  in  those  days  Peter  stood  up  in  the  midst  of  the  dis- 
ciples, and  said,  (the  number  '  of  the  names  together,  were 
about  a  hundred  and  twenty,) 

16  Men  and  brethren,  this  scripture  must  needs  have  been 
fulfilled,  f  which  the  Holy  Ghost  by  the  mouth  of  David  spake 
before  concerning  Judas,  s  which  was  guide  to  them  that  took 
Jesus. 

17  For  h  he  was  numbered  with.tis,  and  had  obtained  part  of 
'  this  ministry. 

18  k  Now  this  man  purchased  a  field  with  '  the  reward  of  ini- 
quity ;  and  falling  headlong,  he  burst  asunder  in  the  midst, 
and  all  his  bowels  gushed  out. 

19  And  it  was  known  unto  all  the  dwellers  at  Jerusalem ;  in- 

y  Matt.  10.  2,  3,  4  — z  Luke  6.  15  —a  .Tu.le  1.— b  Chap.  2.  1,  46.— c  Luke  23.  49,  55. 
&  24.  10.— (1  Mail.  13.  M.— e  Rev.  3  4.— f  Psa.  41.  9.  .lohn  13.  18.-K  Luke  22.  47. 
John  16.  3.-h  Malt    10,4.     Luke  G.  IC.-i  Ver.  26.    Chap.  12,2D.  &ai.  24,&  21.  19.— 


.  27,  5,  7,  8.— 1  Ma 


15.     2  Pet.  2.  15. 


led  Bethpage,  extend  from  the  city.  Wher^  therefore,  our 
Lord  came  to  the  place  where  these  two  tracts  touched  each 
otlier,  lie  mere  ascennea,  wliich  place  was  distant  from  Jeru- 
salem, a  Sabbath  day's  journey,  as  St  Luke  here  remenrks. — 
See  the  notes  referred  to  above. 

13.  They  went  up  into  an  upper  room]  This  wais  either  a 
room  in  the  temple,  or  in  the  house  of  one  of  the  disciples, 
where  this  holy  company  was  accustomed  to  meet.  In  Luk<^_^ 
xxiv.  53.  it  is  said  that  after  their  return  from  mount  Olivet/""^ 
they  loere  continually  in  the  temple,  praising  and  blessing 
God :  it  is  probable,  therefore,  that  the  upper  room,  mention- 
ed in  this  verse,  is  that  apartment  of  the  temple  mentioned 
above.  But  still  it  is  not  certa  in  that  this  place  should  be  so  un- 
derstood ;  as  we  have  the  fullest  proofs  that  the  upper  rooms 

in  private  houses  were  used  fc  r  the  purpose  of  reading  tlie 
law,  and  conferring  together  on  religious  matters.  See  seve- 
ral proofs  in  Lightfoot.  Add  to  this,  that  the  room  here  men- 
tioned, seems  to  have  been  the  place  where  all  the  apostles 
lodged,  ov  r)aav  Karaixcvovrts,  and  therefore  most  probably  a 
private  house. 

14.  These — continued — in  prayer  and  supplication]  Wait- 
ing for  the  promise  of  the  Father,  according  to  the  direction  of 
our  Lord,  Luke  xxiv.  49.  The  words  Kai  m  iiriati,  and  in 
supplication,  are  omitted  by  ABC'DE,  both  the  Syriac,  the 
Coptic,  Ethiopia,  Armenian,  Vulgate,  Itala,  and  some  of  the 
primitive  Fathers.  On  this  evidence,  Griesbach  has  left  them 
out  of  the  text:  and  others  contend  for  the  propriety  of  this 
omission,  because,  say  they,  r>)  irpoaevx')  and  tti  icriaci,  prayer 
and  supplication  mean  the  same  thing.  Whether  the  reading 
he  genuine  or  spitWows,  this  inference  is  not  just.  Prayer, 
may  simply  imply  any  address  to  God,  in  the  way  of  petition 
or  request ;  supplication,  the  earnest,  affectionate,  and  con- 
tinued application  to  God  for  the  blessings  requested  from 
him  by  prayer.  Prayer  asks,  supplication  expostulates,  en- 
treats, urges,  and  re-urges  the  petition. 

With  the  women]  Probably  those  who  had  been  witnesses 
of  his  resurrection,  with  the  immediate  relatives  of  the  apos- 
tles. Peter  we  know  was  married,  Matt  viii.  14.  and  so  might 
others  of  the  disciples ;  and  therefore  the  wives  of  the  apos- 
tles as  well  as  of  other  pious  men,  may  be  here  intended. 

15.  hi  the  midst  of  the  disciples]  MadrjTcov  ;  but  instead  of 
this,  aSeXipov,  brethren,  is  the  reading  of  aABC,  a  few  others, 
with  the  Coptic,  jEthiopic,  Armenian,  and  Vulgate.  This 
seems  the  best  reading,  because  of  what  immediately  follows ; 
for  it  was  not  among  the  disciples  merely  that  he  stood,  but 
among  the  whole  company,  which  amounted  to  one  hundred 
and  twenty.  It  is  remarkable,  that  this  was  the  number  which 
the  Jews  required  to  form  a.  council,  in  any  city;  and  it  is 
likely  that  in  reference  to  this,  tlie  disciples  had  gathered  toge- 
ther with  themselves,  the  number  of  one  hundred  and  twenty, 
chosen  out  of  the  many  who  had  been  already  converted  by  the 
■ministry  of  our  Lord,  the  twelve  disciples,  and  the  seventy-two 
whom  he  had  sent  forth  to  preach,  Luke  x.  1,  &c.  thus  they 
formed  a  complete  council,  in  presence  of  which,  the  impor- 
tant business  of  electing  a  person  in  the  place  of  Judas,  was  to 
be  transacted. 

16.  The  Holy  Ghost  by  the  mouth  of  David]  This  is  a  strong 
attestation  to  "the  divine  inspiration  of  the  book  of  Psalms. 
They  were  dictated  by  the  Holy  Spirit ;  and  spoken  by  the 
mouth  of  David. 

17.  Obtained  apart  of  this  ministry.]  BXaxc  rov  kXtioop  ; 
he  obtained  the  kit  of  this  ministry— not  that  he,  or  a«y  of  the 
twelve  apostles  was  chosen  to  this  ministry  by  lot,  but  as  lot 
signifies  the  portion  a  man  has  in  life,  what  conies  to  liiin  in 
the  course  of  the  divine  providence,  or,  as  an  especial  gift  of 
God's  goodness,  it  is  used  hero,  as  in  many  other  parts  of  the 
Sacred  Writings,  to  signify  office,  or  station.  On  this  subject, 
the  reader  is  referred  to  the  "notes  on  Lev.  xvi.  8,  9.  Josh.  xiv. 
2.  see  also  this  chap.  ver.  26. 

18.  Purchased  afield  with  the  reward  of  iniquity]  Proba- 
bly Judas  did  not  purchase  the  field  himeslf,  but  the  money  for 
which  he  sold  his  Lord,was  thus  applied,  see  Malt,  xxvii.  6 — 8. 
It  is  possible,  however,  that  he  might  have  designed  to  pur- 
chase a  field,  or  piece  of  ground,  with  this  reward  of  his  ini- 
quity, and  might  have  been  in  treaty  for  it,  though  he  did  not 
close 'the  bargain,  as  his  bringing  the  money  to  the  treasury 
proves:  the  priests  knowing  his  intentions  might  have  com- 
pleted the  purchase,  and  as  Judas  was  now  dead,  applied  the 


Matthias  chosen  to  be  a  disciple 


CHAPTER  I. 


in  the  place  uf  Judas  Incarlot. 


BOmUch  as  that  field  is  called  in  their  proper  tongue,  Aceldama, 
that  is  to  say,  The  field  of  blood. 

20  For  it  is  written  in  the  book  of  Psalms,  "  Let  his  habit;i- 
tion  be  desolate,  and  let  no  man  dwell  therein:  and  "his  °  bi- 
shoprick  let  another  take. 

21  Wherefore  of  these  men  which  have  companied  with  us 
all  the  time  that  the  I^rd  Jesus  went  in  and  out  among  ns, 

22  ^  Beginning  from  the  baptism  of  John,  unto  that  same  day 
tliat  "J  he  was  taken  up  from  us,  must  one  be  ordained  'to  be  a 
witness  with  us  of  his  resurrection. 

m  Pm.  69.  35.— n  Psa.  109.  8  — o  Or,  offic,  oi  chnrge.— i,  Mark  I.  l.-q  Verse  9.— 
r.'obnl5a7.    Vcr.8.     Ch.4,33.-9  ch,  15  22. 

field  thus  bought,  for  the  burial  of  strangers,  i.  e.  Jews  from 
foreign  parts,  or  others,  who,  visiting  Jerusalem,  had  died 
there.  Though  this  case  is  possible,  yet  the  passage  will  bear 
a  very  consistent  interpretation  without  the  assistance  of  this 
conjecture  :  for  in  ordinary  conversation,  we  often  attribute  to 
a  man,  what  Is  the  consequence  of  his  own  actions,  thouglisuch 
consequence  was  never  designed  nor  wished  for  by  himself: 
thus  we  say  of  a  man  embarking  In  a  hazardous  enterprise,  he 
is  gone  to  seek  hin  (tenth  ;  of  one  whose  conduct  has  been  ru- 
inous to  his  reputation,  he  has  disgraced  himself;  of  another, 
who  lia.s  suffered  much  in  consenucnce  of  his  crimes,  lie  has 
purchased  repentance  at  a  high  price,  &c.  &c.  All  tliese, 
though  undesigned,  were  consequences  of  certain  acts,  as 
the  buying  of  the  fietd,  was  the  consequence  of  Judas's  treason. 

And  falling  headlong,  he  burst  asunder]  It  is  veiT  likely, 
that  the  18th  and  19th  verses  are  not  the  words  of  Peter,  biit 
of  the  historian  St.  Luke,  and  should  be  read  in  a  parenthesis, 
and  then  the  17th  and  20th  verses  will  make  a  connected  sense. 
On  the  case  of  Judas,  and  the  manner  of  his  death,  see  the  ob- 
servations at  the  end  of  this  chapter. 

19.  It  teas  known  unto  all  the  dwellers  at  Jerusaleni]  The 
repentance  of  Judas,  his  dying  testimony  in  behalf  of  our  Lord's 
Innocence,  and  his  tragical  death,  were  publicly  known ;  as 
was  also  the  transaction  about  the  purchase  of  the  field ;  and 
hence  arose  the  name  by  which  it  was  publicly  known.  These 
lircumstances  must  have  lessened  the  credit  of  the  chief 
priests  ;  and  haTe  prepared  the  public  mind  to  receive  the  Gos- 
pel of  the  kingdom,  when  preached  to  them  after  the  day  of 
Pentecost 

The  field  is  called  in  their  proper  tongue,  Aceldama]  This 
proper  tongue  was  not  the  Hebrew,  that  had  long  ceased  to  be 
the  proper  foMg-ue  in  Palestine;  it  was  a  sort  of  Ohaldaio-Sy. 
riac  which  was  commonly  spoken.  The  word  in  the  Syriac 
version  is  JSoiVSouj  ehacal -demo,  and  literally  signifies  <Af  ^eW 
of  blood;  because  it  was  bought  by  the  price  of  theft/e  or  blood 
of  the  Lord  Jesus. 

20.  for  it  is  teritten  in  the  hook  of  Psalms]  The  places  usu- 
ally referred  to  are  Psal.  l.xix.  25.  Let  their  haltitation  be  de- 
solate, and  let  none  dwell  in  their  t^nts.  And  Psal.  cix.  8. 
Let  his  days  be  few,  and  let  another  take  his  office  ;  impo  pe. 
kudalo,  his  orerseership,  his  charge  ofrisitaiion  nr  superin- 
tendence, translated  by  the  SEPTiiAGiNT,TJ!i/£7riCT<fo7rci',  Vulgate, 
episcopatum;  and  we  following  both,  bishoprick,  but  not 
with  sufficient  propriety ;  for  surely  the  office  or  charge  of  Ju- 
das, was  widely  ditferent  from  wnai  we  call  bishoprick  the 
diocese,  estate,  and  emoluments  of  a  bishop,  RTr,n-»n-n-»f,  cfiis- 
copo.i,  whic-h  was  corrupted  by  our  Saxon  ancestors  into  bif- 
cop,  liiscop,  and  by  us  into  bishop,  signifies  literally  an  over- 
seer, or  superintendent,  from  t-m,  over,  and  axcnTuiiai,  I  see,  a 
person  who  had  the  inspection,  overseeing,  or  superinten- 
dence of  others.  The  ancient  CKiaKomt,  were  persons  who 
had  the  care  of  difTcrent  consregations  of  the  church  of  Christ  • 
who  travelled,  preached,  enforced  the  discipline  of  the  churcli' 
and  took  care  to  prevent  false  doctrines,  heresies,  &c.  Those 
who  still  deserve  this  title,  and  it  is  an  august  and  noble  one 
walk  by  the  same  rule,  and  mind  the  same  thing.  ETTicrKomi 
episcopos,  or  bishop,  is  a  scriptural  and  sacred  title;  was  glo- 
riously supported  in  the  primitive  ch\irch  ;  and  many  to  the 
present  day  are  not  less  ornament  j  to  the  title,  than  the  title  is 
ornamental  to  them.  The  best  defences  of  the  truth  of  Ood 
nnd  the  protestaiit  faith,  are  in  the  works  of  the  bishops  of  the 
Jlnlish  churches. 

The  words  quoted  from  the  Psalms,  were  originally  spoken 
agamst  the  enemies  of  David  :  and  as  David,  in  certain  parti- 
culars, was  a  type  of  Christ  the  words  are  applied  to  him  in 
an  especial  manner,  who  had  siimed  against  his  own  soul  and 
the  life  of  his  Master. 

21.  mich  have  companied  icith  us]  They  jtidged  it  neces- 
sary to  fill  up  this  blank  in  the  apostolate.'hy  a  person  who 
had  been  an  eye-iritness  of  the  acts  of  our  I/ird. 

Went  in  and  out]  A  phrase  which  includes  all  the  actions 
of  life. 

^■Beginning  from  the  baptism  of  John]    From  the  time 
that  Christ  was  baptized  by  John  in  Jordan  ;  for  it  was  at  that 
tune  that  his  public  ministry  properlv  began. 
,      Alust  one  be  ordained]  'This  translation  misleads 
reader  who  cannot  examine  the  original  text.     There 


liey  appointed  two,  Joseph  called  ■  Barsabus,  wluj 
iiied  .lustus,  and  Mntthias.  ' 


every 
is  no 


«,r.rVi  ;"•,'"""""'"  '"  loe  irreeK,  ycvcaoai,  to  be.  Is  the  only 
•Thl  ni  "'^^«'^e  to  which  this  interpretation  can  be  applied. 
,,,"  J:^^  Testament  printed  at  I.ondon,  by  Robert  Barker, 
vr.r«» '115  ^  P/'.",'"'  '"  1615,  renders  this  and  the  preceding 
ve«fon  U'^*^'"'^"^""'''  *"''  '""'•*'  clearly,  than  our  common 
«.^;/  /a-  ,  -(r*  "-^  '*'■*''  '"««  "'''0  A""*  companied  with 
us,  all  the  time  that  the  Lord  Jes 


23  And  tip 
was  surnai 

24  And  they  prayed.and  said.  Thou,  Lord,  'which  knowest 
the  hearts  ol  all  tncn,  show  whether  of  these  two  thou  hast 
cho.sen, 

25  "  That  he  may  take  part  of  this  ministry  and  apostleshin 
from  which  Judas  by  transgression  fell,  that  lie  might  "o  to  his 
own  place.  ° 

26  And  they  gave  forth  their  v  lots,  and  the  lot  fell  upon  Mat- 
thias; and  he  was  numbered  with  the  eleven  apostles. 

was  taken  upfrtrm  ua,  must  one  of  them  nEMADBa  witness 
with  us  of  his  resurrection.  The  word  ordained  would  na- 
turally lead  most  readers  to  suppose  that  some  ecclesiastical 
77<e  was  used  on  the  occasion,  such  as  imposition  of  hands 
&c.  although  nothing  of  the  kind  appears  to  liavc  been  em- 
ployed. 

23.  They  appointed  two]  Those  two  were  probably  of  lh«' 
number  of  the  seventy  disciples;  and  in  this  re:-pecl  weH 
fitted  to  fill  up  the  place.  It  is  likely  that  the  discipl.s  them- 
selves were  divided  in  opinion  which  of  tliese  two  was  the 
most  proper  person  ;  and  therefore  laid  the  nialter  before  Cod 
tliat  he  might  decide  it  by  the  lot.  No  more  tlhan  two  can'- 
dulates  were  presented ;  probably  because  the  attention  of 
the  brethren  had  been  drawn  to  those  two  alone,  us  havin" 
been  most  intimately  acquainted  with  our  I.ord  ;  or,  in  hein^ 
better  qualified  for  the  work  than  any  of  the  rest,  but  they 
knew  not  which  to  prefer. 

Joseph  called  Barsahas]  Some  M.SS.  read  Josea  Parnab- 
bns,  making  him  the  same  with  Joses  Parnabas,  chap.  iv.  30. 
But  the  prison  here  is  distinguished  from  the  person  there,  by 
being  called  Justus. 

24.  Thou,  Lord,  which  knowest  the  hearts]  In  Kvpic  xapft- 
oyvwarn.  The  word  )tn/)^i,7)  I'ojo-Tjjf,  the  searcher  of  hearts, 
seems  to  be  used  here  as  an  attribute  of  God,  he  i-nmcs  the 
hearts,  the  most  secret  purposes,  ijitentions,  and  dispo.'iiliuns 
of  all  men:  and  because  he  is  the  knottier  of  hearts,  he  knew 
which  of  these  men  he  had  qualified  the  best,  hy  natural  aiui 
gracious  di.y)osilio7i.s  and  powers,  for  the  important  work  to 
which  one  of  them  was  now  to  be  appointed. 

25.  J7iat  he  may  take  part  of  this  ministry,  &c.]  Instead  ttt 
Tuv  KXiipw,  the  lot,  which  we  translate  part,  tiiv  totov  the 
place,  is  the  reading  of  ABC,  Coptic,  Vulgate,  and  the  Ilala^ 
in  the  Co/tex  fieza,  and  from  them  the  verse  may  be  reaiJ 
thus.  That  he  may  take  the  place  of  this  ministry  and  apostle- 
ship,  (from  which  Judas  felh  and  go  to  his  own  place  ;  but  in- 
instead  of  iHiov,  own,  the  Codex  Alexandrinus,  and  one  ol 
Matthai's  MSS.  read  StKaiov,  just ;  that  he  might  go  to  his  just 
or  proper  p/oce.  This  verse  has  been  variously  expounded  ; 
1.  Some  suppose  that  the  words  that  he  might' go  tit  his  mry, 
place,  are  spoken  of  Judas,  and  his  punishment  in  hell,  which 
Ihey  say  must  he  tlie  otcn  p^oreof  such  a  person  as  Judas.  2. 
Others  refer  tliPin  to  the  purchase  of  the  field,  made  by  tlic 
thirty  pieces  of  silver,  for  which  he  had  sold  our  Lord,  ^o 
Hq  abu..d.,..cj  </.c  <.«....»/,y  and  upustolate,  that  he  might  eo 
to  his  own  place,  viz.  that  which  he  had  pnivhased.  3.  (5ther<. 
with  more  seeming  propriety,  state,  that  his  own  place  mraiis 
his  oicnhnuse,  or  former  occupation  ;  he  left  this  miiiKMry  and 
apostleship,  that  he  might  resume  his  former  enmloviiKMH  in 
conjunction  with  his  family,  &c.  This  is  primaiily  iUo  mean- 
ing of  It  111  Numb.  xxiv.  25.  And  Pahiam  returned  to  hi.s 
?^/^.r'*'^^.'  .'•  ;•  .'"  '''Sown  country,  friends,  and  employment. 
4.  Others  think  it  simply  means  the  state  of  the  dead  in  gene- 
ral, independently  of  either  rewards  or  punishments  ■  as  is 
probably  meant  by  Eccl.  iii.  20.  All  go  unto  one  pi.Ack  "oW 
are  oj  the  dust,  and  all  turn  to  dust  again.  But,  5.  Sonir  of 
the  best  critics  assert  that  the  words  (as  before  hinle.I)  heUmir 
to  Matthias— /»,■!  own  place,  being  the  office  to  which  he  was 
about  to  be  elected.  Should  any  object,  this  could  not  be  call- 
ed Afs  own  place,  because  he  was  hot  yet  appointed  to  it,  but 
hell  might  be  properly  called  Judas's  own  place,  because  by 
treason  and  covetousness  he  was  fullv  prepared  for  that  place 
of  torment ;  it  may  be  answered,  tliat 'tlie  own,  or  proper  u/iyc* 
of  a  man,  is  that  for  which  he  is  eligible  from  being  qualified 
for  it ;  though  ho  may  not  yet  possess  such  a  place  ;  so  St. 
Paul,  every  man  shall  receive  his  own  reward,  tov  iSitiv 
piad'w,  called  there  Ai.9  oion,  not  from  his  hating  it  already 
in  possession  ;  for  that  was  not  to  take  place  \intil  the  resur- 
rection of  the  just  ;  but  from  his  being  qualified  in  this  life 
for  the  state  of  glory  in  the  other.  See  the  observations  at 
the  end  of  the  chapter. 

26.  They  gaveforth  their  lots]  In  what  manner  this  or  any 
other  question  was  decided  by  lot,  we  cannot  precisely  say. 
1  he  most  simple  form  was  to  put  two  stones,  pieces  of  board, 
metal,  or  slips  of  parchment,  with  the  names  of  the  persons 
uiscrihed  on  them,  into  an  urn;  and  atter  prayer,  sacrifice, 
<Kc.  to  put  in  the  hand  and  draw  out  one  of  the 'lots,  and  then 
the  case  was  decided.  I  have  considered  this  subject  at  large 
on  Lev.  xvi.  8,  9.  and  .losh.  xiv.  2. 

He  was  numbered  with  the  eleven  apostles.]  The  word  ovy- 
Karcxpiiiptadri,  comes  from  aw,  together  with,  Kara,  according 
to,  and  ipn<Pos,  a  pebble,  or  small  stone,  used  for  lots,  and  as  a 


meansof  enumeration  among  the  Greeks,  Romans,  and  Egyp- 
_„, ,  ..„„  ,,,„,  ,„,  ,  „,^    ,  ,  "»"S  ;  hence  the  words  calculate,  calculation,  Ac.  from  cui- 

us, btginnin^  from  thXa  Jim  of"^l,^°'''°'r'',l!*  T°Y  I  f«'««.  ".small  stone  or  pebble.     From  this  use  of  the  word. 
•«  ^jrom  iht  baptism  of  John,  unto  the  day  he  \  though  it  signifies  in  general  to  sum  up,  associate,  &c   Wft 


333 


Considei  ations  on  the  death 


THE  ACTS. 


nnd  final  state  of  Judas  Iscariot 

may  conjecture  that  the  calculus  or  pebble  was  used  on  this  j  I  have  known  cases  of  this  kind,  where  the  bowels  apneared 
^.•..^•ainn     TVio  Kr<.rv>.-or.  ,^ar-aa,i  that  t np  mptfpi-  shnnlH  hp  Hp.  I  to  coHie  literally  BWBy  by  piece-meal 

Now,  when  we  consider  that  the  word  oiriyvraro,  Matt.  Mvii. 
5.  which  we  translate  hanged  himself,  is  by  the  very  best  cri- 
tics thus  rendered,  was  choked;  and  that  the  words  of  the 
sacred  historian  in  this  place,  falling  headlong,  he  burst 
asunder  in  the  mtdst,and  all  his  bowels  gushed  out,  may  be 
no  other  than  a  delicate  mode  of  expressing  the  circumstance 
to  which  I  have  alluded  under  observation  6  ;  perhaps  this 
way  of  reconciling  and  explaining  the  evangelist  and  histo- 
rian, will  appear  not  only  probable,  but  the  most  likely.  To 
strengthen  this  interpretation,  a  few  facts  may  be  adduced  of 
deaths  brought  about  in  the  same  way  with  that  in  which  I 
suppose  Judas  to  have  perished.  The  death  of  Jehoram,  is 
thus  related,  2  Chron.  xxi.  18,  19.  And  after  all  this,  the 
Lord  smote  him  in  his  bowels  icith  an  incurable  disease  :  and 
it  came  to  pass  that,  after  the  end  of  two  years,  his  bowels 
FELL  OUT,  bv  reason  of  his  sickness :  so  he  died  of  sore  dis- 
eases: a'^Kjnn^  bethachaluim,vfith  inflammations,  or  ulcers. 
The  death  of  Herod  was  probably-  of  the  same  kind.  Acts  xii. 
22.  That  of  Aristobulus,  as  described  by  Josephus,  War, 
book  i.  chapters,  is  of  a  similar  nature  :  having  murdered  his 
mother  ana  brother,  his  mind  was  greatly  terrified,  and  his 
bowels  being  torn  with  excruciating  torments,  he  voided 
much  blood,  and  died  in  miserable  agonies.  Again,  in  his 
Antiq.  book  XV.  chap.  10.  sect.  3.  he  thus  describes  the  death 
of  Zenodorus  :  "  His  bowels  bursting,  and  his  strength  ex- 
hausted by  the  loss  of  much  blood,  he  died  at  Antioch  in  Syria." 

Taking  it  for  granted,  that  the  death  of  Judas  was  probably 
such  as  related  above ;  collating  all  the  facts  and  evidences  to- 
gether, can  any  hope  be  formed  that  he  died  within  the  reach 
of  mercy  ?    Let  us  review  the  whole  of  these  transactions. 

I.  It  must  be  allowed  that  his  crime  was  one  of  the  most 
inexcusable  ever  committed  by  man  :  nevertheless,  it  has 
some  alleviations.  1.  It  is  possible  that  he  did  not  think  his 
Master  could  be  hurt  by  the  Jews.  2.  When  he  found  that  he 
did  not  use  his  power  to  extricate  himself  from  their  hands, 
he  deeply  relented  that  he  had  betrayed  him.  3.  He  gave 
every  evidence  of  the  sincerity  of  his  repentance,  by  going 
openly  to  the  Jewish  rulers,  (1.)  Confessing  his  own  guilt; 
(2.)  Asserting  the  innocence  of  Christ;  (3.)  Returning  the 
money  which  he  had  received  from  them ;  and  then,  (4.)  The 
genuineness  of  his  regret  was  proved  by  its  being  the  cause 
of  his  death. 

But,  II.  Judas  might  have  acted  a  much  worse  part  than  he 
did,  1.  By  persisting  in  his  wickedness.  2.  By  slandering 
the  character  of  our  Lord,  both  to  the  Jewish  rulers  and  to  the 
Romans :  and  had  he  done  so,  his  testimony  would  have  been 
credited,  and  our  Lord  would  then  have  been  put  to  death  as 
a  malefactor,  on  the  testimony  of  one  of  his  own  disciples;  and 
thus  the  character  of  Clirist  and  his  Gospel  must  have  suf- 
fered extremely  in  the  sight  of  the  worlH ;  and  these  very  cir- 
cumstances would  have  been  pleaded  against  the  authenticity 
of  the  Christian  religion  by  every  infidel,  in  all  succeeding 
ages.  And,  3.  Had  he  persisted  in  his  evil  way,  he  might  have 
lighted  such  a  flamo  of  poraooution  against  the  infant  cause  of 
Christianity,  as  must,  without  the  intervention  of  God,  have 
ended  in  us  total  destruction  :  now,  he  neither  did,  nor  en- 
deavoured to  do  any  of  these  things.  In  other  cases,  these 
would  be  powerful  pleadings. 

Judas  was  indisputably  a  bad  man;  but  he  might  have 
been  worse  :  we  may  plainly  see  that  there  were  depths  of 
wickedness  to  which  he  might  have  proceeded,  and  which 
were  prevented  by  his  repentance.  Thus  things  appear  to 
stand  previously  to  his  end.  But  is  there  any  room  for  hope 
in  his  death  7  In  answer  to  this,  it  must  be  understood,  1.  That 
there  is  presumptive  evidence  that  he  did  not  destroy  him- 
self; and,  2.  That  his  repentance  was  sincere.  If  so,  was  it 
not  possible  for  the  mercy  of  God  to  extend  even  to  his  case  1 
It  did  so  to  the  murderers  of  the  Son  of  God  ;  and  they  were 
certainly  worse  men  (strange  as  this  assertion  may  appear) 
than  Judas.  Even  he  gave  them  the  fullest  proof  of  Christ's 
innocence:  their  buying  the  field  with  the  money  Judas  threw 
down,  was  the  full  proof  of  it  ;  and  yet,  with  every  convincing 
evidence  before  them,  they  crucified  our  Lord.  They  excited 
Judas  to  betray  his  Master,  and  crucified  him  when  they  had 
got  him  into  their  power,  and  therefore  St.  Stephen  calls  them 
both  the  betrayers  and  murderers  of  that  Just  One,  Acts 
vii.  52.  in  these  respects  they  were  more  deeply  criminal  than 
Judas  himself;  yet  even  to  those  very  betrayers  and  murder- 
ers, Peter  preaches  repentance,  with  the  promise  of  remission 
of  sins,  and  the  gift  of  the  Holy  Ghost,  Acts  iii.  12—26.  If  then, 
these  were  within  the  reach  of  mercy,  and  we  are  informed 
that  a  great  company  of  the  priests  became  obedient  to  the 
faith.  Acts  vi.  7.  ttien  certainly  Judas  was  not  in  such  a  state 
as  precluded  the  possibility  of  his  salvation.  Surely  the  blood 
of  the  covenant  could  wash  out  even  his  stain,  as  it  did  that 
more  deeply  engrained  one,  of  the  other  betrayers  and  mur- 
derers of  the  Lord  Jesus. 

Should  the  25th  verse  be  urged  against  this  possibility,  be- 
cause it  is  there  said  that  Judas  fell  from  his  ministry  and 
apostleship,  that  he  might  go  to  his  own  place,  and  that  this 
place  is  hell ;  I  answer,  1.  It  remains  to  be  proved  that  this 
place  means  hell ;  and,  2.  It  is  not  clear  that  the  words  are 
spoken  of  Judas  at  all,  but  of  Matthias:  his  own  place, 
meaning  that  vacancy  in  the  apostolate,  to  which  he  was  then 
elected.    See  the  note  on  ver.  25 


occasion.  The  brethren  agreed  tliat  tne  matter  should  be  de 
termtned  by  lot ;  the  lots  were  cast  into  the  urn  ;  God  was  en- 
treated to  direct  the  choice ;  one  drew  out  a  lot,  the  person 
whose  name  was  inscriljed  on  it,  was  thereby  declared  to  be 
the  object  of  God's  choice,  and  accordingly  associated  with 
the  disciples.  But  it  is  possible  that  the  whole  was  decided 
by  what  we  commonly  call  ballot,  God  inclining  the  hearts  of 
the  msOority  to  ballot  for  Matthias.  Nothing  certain  can,  how- 
ever, be  stated  on  this  head,  Thus  the  number  twelve  was 
made  up,  that  these  might  be  the  fountains,  under  God,  of 
the  whole  Christian  church ;  as  the  twelve  sons  of  Jacob  had 
been  of  the  Jewish  church.  For  it  has  already  been  remarked, 
that  our  Lord  formed  liis  church  on  the  model  of  the  Jewish. 
See  the  notes  on  John  xvii.  1,  &e.  As  the  Holy  Ghost,  on  the 
day  of  Pentecost,  was  to  descend  upon  them,  and  endue  them 
with  power  from  on  high,  it  was  necessary  that  the  number 
twelve  should  be  filled  up  previously,  that  the  newly  elected 

gerson  might  also  be  made  partaker  of  the  heavenly  gift.— 
[ow  long  it  was  found  necessary  to  keep  up  the  number 
twelve,  we  are  not  informed — the  original  number  was  soon 
broken  by  persecution  and  death. 

On  the  death  of  Judas  there  is  a  great  diversity  of  opinions 
among  learned  men  and  divines. 

1.  It  is  supposed,  following  the  bare  letter  of  the  text,  that 
Judas  hanged  himself,  and  that  the  rope  breaking,  he  fell 
down,  was  burst  with  the  fall,  and  thus  his  bowels  gushed  out. 

2.  That  having  hanged  himself,  he  was  thrown  on  the  dung- 
hill, and  the  carcass  becoming  putrid,  the  abdomen,  which 
soonest  yields  to  putrefaction,  burst,  and  the  bowels  were  thus 
shed  from  the  body  :  and  possibly  torn  out  by  dogs. 

3.  That  being  filled  with  horror  and  despair,  he  went  to  the 
top  of  the  house,  or  tosome  eminence,  and  threw  himself  down; 
and  thus  falling  headlong,  his  body  was  broken  by  the  fall, 
and  his  bowels  gushed  out. 

4.  That  Satan,  having  entered  into  him,  caught  him  up  in 
the  air,  and  thence  precipitated  him  to  the  earth ;  and  tlius 
his  body  being  broken  to  pieces,  his  bowels  gushed  out.  This  is 
Dr.  Lightfoot's  opinion,  and  has  been  noticed  on  Matt,  xxvii.  5. 

5.  Others  think  that  he  died  or  was  suffocated  through  ex- 
cessive grief;  and  that  thus  the  terms  in  the  text,  and  in 
Matt,  xxvii.  5.  are  to  be  understood.  The  late  Mr.  Wakefield 
detcnds  this  meaning  with  great  learning  and  ingenuity. 

6.  Otliers  suppose  the  expressions  to  be  figurative:  Judas, 
having  been  highly  exalted  in  being  an  apostle,  and  even  the 
purse-bearer  to  his  Lord  and  brotlier  disciples  :  by  his  treason 
forfeited  this  honour,  and  is  represented  as  falling  from  a 
state  of  the  highest  dignity,  into  the  lowest  infamy :  and  then 
dying  through  excessive  grief.  The  Rev.  Joh7i  Jones,  in  his 
Illustrations  of  the  four  Gospels,  sums  up  this  opinion  thus: 
"  So  sensible  became  the  traitor  of  the  distinguished  rank 
which  he  forfeited,  and  of  the  deep  disgrace  into  which  he  pre- 
cipitated himself,  by  betraying  his  Master,  that  he  was  seized 
with  such  violent  grief,  as  occasioned  the  rupture  of  his  bow- 
els, and  ended  in  suffocation  and  death."  p.  571 

After  the  most  mature  consideration  of  this  subject,  on 
which  I  hesitated  to  form  an  opinion  in  the  note  on  Matt,  xxvii. 
5.  I  think  the  following  observations  may  lead  to  a  proper 
knowledge  of  the  most  probable  state  of  the  case.  1.  Judas, 
like  many  others,  thought  that  the  kingdom  of  the  Messiah 
would  be  a  secular  kingdom  ;  and  that  his  own  secular  inte- 
rest must  be  promoted  by  his  attachment  to  Christ.  Of  this 
mind  all  the  disciples  seem  to  have  been,  previously  to  the  re- 
surrection of  Christ.  2.  From  long  observation  of  his  Master's 
ciinduct,  he  was  now  convinced  that  he  intended  to  erect  no 
such  kingdom;  and  that  consequently  the  expectations  which 
he  had  built  on  tho  contrary  supposition,  must  be  ultimately 
disappointed.  3.  Being  poor  and  covetous,  and  finding  there 
was  no  likelihood  of  his  profiting  by  being  a  disciple  of  Christ, 
he  formed  the  resolution  (probably  at  the  instigation  of  the 
chief  priests)  of  betraying  him  for  a  sum  of  money  sufficient 
to  purchase  a  small  inheritance,  on  which  he  had  already  cast 
his  eye.  4.  Well  knowing  the  uncontrollable  power  of  his 
Master,  he  might  take  it  for  granted,  that  though  betrayed,  he 
would  extricate  himself  from  their  hands ;  and  that  they  would 
not  be  capable  of  putting  him  either  to  pain  or  death.  5,  That 
having  betrayed  him,  and  finding  that  he  did  not  exert  his 
power  to  deliver  himself  out  of  the  hands  of  the  Jews ;  and 
seeing,  from  their  implacable  malice,  that  the  murder  of  his 
most  innocent  Master  was  likely  to  be  the  consequence,  he 
was  struck  with  deep  compunction  at  his  own  conduct,  went 
to  the  chief  priests,  confessed  his  own  profligacy,  proclaimed 
the  innocence  of  his  Master,  and  returned  the  money  for  which 
he  had  betrayed  him ;  probably  hoping  that  they  might  be  thus 
influenced  to  proceed  no  further  in  this  unprincipled  business, 
and  immediately  dismiss  Christ.  6.  Finding  that  this  made  no 
impression  upon  them,  from  their  own  words,  What  is  that  to 
us  ?  See  thou  to  that ;  and  that  they  were  determined  to  put 
Jesus  to  death,  seized  with  horror  at  his  crime  and  its  conse- 
quences, the  remorse  and  agitation  of  his  mind  produced  a  vio- 
lent dysentery,  attended  with  powerful  inflammation,  (which 
in  a  great  variety  of  cases  has  been  brought  on  by  strong  men- 
tal agitation,)  and  while  the  distressful  irritation  of  his  bow- 
els obliged  him  to  withdraw  for  relief:  he  was  overwhelmed 
with  grief  and  affliction,  and  having  fallen  from  the  seat,  his 
bowels  were  found  to  have  gushed  out,  through  the  strong 
spasmodic  affections  with  which  the  disease  was  accompanied. 
336 


The  arrival  of  the 


CHAPTER  11. 


day  of  Pentcc6at 


To  say  that  the  repentance  of  Judas  was  merely  the  effect 
of  )iis  horror;  that  it  did  not  sprini;  from  compunction  of 
heart ;  that  it  was  legal,  and  not  evangelicnt,  &c.  &c.  is  say- 
ing what  none  can  with  propriety  say,  but  God  himself,  who 
searches  the  heart.  What  renders  his  case  more  desperate, 
arc  the  words  of  our  Lord,  Matt.  xxvl.  24.  Wo  unto  that  man 
by  whom  the  Son  of  man  is  betrayed  !  It  had  been  gnod  for 
that  man  if  he  had  not  been  born  !  I  have  considered  this 
saylnfT  in  a  general  point  of  view,  in  my  note  on  Matt,  xxv'i. 
24.  and  were  it  not  a  proverbial  form  of  speech  anions  the 
Jews  to  express  the  state  of  a.ny  Jin  grant  transgressor,  lsho\ild 
be  led  to  apply  it,  in  all  its  literal  import,  to  the  case  of  Judas, 
a.s  I  have  done  in  the  above  note,  to  the  case  of  any  damned 
soul ;  but  when  I  find  that  rt  was  a  proverbial  saying,  and  that 
it  has  been  used  in  many  cases,  where  tlie  fixing  of  tlie  irre- 
versible doom  of  a  sinner  is  not  implied,  it  may  be  capable 
of  a  more  favourable  interpretation  tlian  what  is  generally 
given  to  it.  I  shall  produce  a  few  of  those  examples  from 
Schoettgen,  to  which  I  have  referred  in  my  note  on  Matt. 
xxvi.  24. 

In  Chagigah,  fol.  ii.2.  it  is  said,  "  Whoever  considers  those 
four  things,  it  would  have  been  better  for  him  had  he  never 
come  into  the  rcorld,  viz:  That  which  is  above  :  tliat  which  is 
helnw  ;  that  which  is  before  ;  and  that  which  is  behind.  And 
whosoever  does  not  attend  to  the  honour  of  his  Creator,  it 
xeere  better  for  him  had  he  never  been  born." 

Ill  SnEMOTH  Kabba,  sect.  40.  fol.  1.35.  1,  2.  it  is  said,  "Who- 
soever knows  the  law,  and  docs  not  do  it,  it  lutd  been  better 
for  him  had  he  never  come  into  the  leorld." 

In  Vayikra  Rabba,  sect.  .36.  fol.  179.  4.  and  Midrash  Cohe- 
i.KTH,  fol.  91.  4.  it  is  thus  expressed,  "  //  were  better  for  him 
had  he  yiever  been  created  ;  and  it  would  have  been  better  for 
him  had  he  been  strangled  in  the  womb,  and  never  have  seen 
the  light  of  this  icorld." 

In  Sohar  Genes,  fol.  71.  col.  2S2.  it  is  said,  "  If  any  man  be 
parsimonious  toward  the  poor,  it  had  been  better  for  him  had 
he  never  come  into  the  loorld."  Ibid.  fol.  84.  col.  .'3.3.3.  "  If  any 
performs  the  law,  not  for  the  sake  of  the  law,  it  were  good 
for  that  man  had  he  never  been  created."    These  examples 


sufliciently  prove  that  this  was  a  common  proverb,  and  is  used 
with  a  great  variety  and  latitude  of  meaning;  and  seems  in 
tended  to  show,  tliat  the  case  of  such  aiirf  such  persons  waa 
not  only  very  deplorable,  but  extremely  dangerous;  but  does 
not  imply  the  positive  impossibility  either  of  their  repentance 
or  salvation. 

The  utmost  that  can  be  said  for  the  case  of  Judas  is  this:  he 
committed  a  heinous  act  of  sin  and  ingratitude  ;  but  he  re- 
pented, and  did  what  he  could  to  undo  his  wicked  act :  he  had 
committed  the  sin  unto  death,  t.  e.  a  sin  tliat  involvesthe  death 
of  the  body  ;  but  who  can  say,  (if  mercy  was  offered  to  Christ's 
murderers,  and  the  Gospel  was  first  to  be  preached  at  Jcru.sa- 
lem,  that  these  very  murderers  might  have  the  first  otter  of 
salvation  through  him  whom  they  ha<i  pierced,) that  the  same 
mercy  could  not  be  extended  to  wretched  Judas  1  I  contend, 
that  the  chief  priests,  &c.  who  instigated  Judas  to  deliver  up 
his  Master,  and  who  crucified  him  ;  and  who  crucified  him  too 
as  a  malefactor,  having  at  the  same  time,  the  most  indubitable 
evidence  of  liis  innocence,  were  worse  men  than  Judas  Isca- 
riot  himself;  and  that  if  mercy  was  extended  to  those,  the 
wretched  penitent  traitor  did  not  die  out  of  the  reach  of  tlie 
yearning  of  its  bowels.  And  I  contend  further,  tho^  there  ig 
no  positive  evidence  of  the  final  damnation  of  Judas  in  the  sa- 
cred text. 

I  hope  it  will  not  displease  the  humane  reader,  that  I  have 
entered  so  deeply  into  the  consideration  of  this  most  deplora- 
ble case.  I  would  not  set  up  kno\vingly,  any  plea  against  the 
claitns  of  ju.^tice;  and  God  forbid  that  a  sinner  should  be 
found  capable  of  pleading  against  the  cries  of  mercy  in  behalf 
of  a  fellow  culprit.  Daily,  innumerable  cases  occur  of  per- 
sons who  are  betraying  tlie  cause  of  God,  and  selling,  in  eftect, 
Christ  and  their  souls  for  money.  Every  covetous  man,  who 
is  living  for  this  world  alone,  is  of  this  .stamp.  And  yet,  while 
they  live,  we  do  not  desoair  of  their  salvation,  though  they  are 
continually  repeating  the  sin  of  Judas,  with  all  its  guilt  and 
punishment  before  their  eyes  !  Reader,  learn  from  thy  Lord 
this  lesson,  blessed  are  the  mercifrU,  for  they  shall  obtain 
mercy.  The  case  is  before  the  Judge;  and  the  Judge  of  all 
the  earth  will  do  right. 


CHAPTER  II. 
TTie  day  of  Pentecost  being  arrived,  and  the  disciples  assembled,  the  Holy  Spirit  descended  a.9  o  mighty  rushing  wind, 
and  in  the  likeness  of  fiery  tongues  sat  upon  them  ;  in  consequence  of  tchich,  they  were  all  enabled  to  speak  different 
languages,  which  they  had  never  learned,  1 — 4.  An  account  of  persons  from  various  countries  who  were  present,  and 
were  astonished  to  hear  the  apostles  declare  the  wonderful  works  of  God  in  their  respective  languages,  5 — 12.  Some  ca- 
vil, 13,  and  are  co7ifounded  by  Peter,  who  asserts,  that  this  work  is  of  God  ;  and  that  thereby  a  most  important  prophecy 
wa.f  fulfilled,  14 — 21.  He  takes  occasionfrnm  this  to  preach  Jesus  to  them,  as  the  true  Lord  and  07tly  Messiah,  22—36. 
The  people  are  alarmed  and  convinced,  and  inquire  what  they  shall  do,  37.  He  exhorts  them  to  repent  and  be  baptized  in 
the  name  of  Jesus,  that  they  may  receixe  remission  of  sins  and  the  gift  of  the  Holy  Spirit,  3S — 40.  TViey  gladly  receive 
his  word,  about  three  thousand  are  baptized  and  added  to  the  church  in  one  day  ;  they  continue  steadfast  in  the  apostles' 
doctrine  and  felloieship,  41,  42.  The  apustles  ivork  many  miracles  ;  and  the  disciples  have  all  things  in  common,  and 
lice  in  a  state  of  great  happiness  and  Christian  fellowship  43 — 47.     [A.M.  4033.     A.  D.  29.     An.  Olynip.  CCII.  1.] 


ND  when  *  the  day  of  pentecost  was  fully  come,  >>  they 
I  were  all  with  one  accord  in  one  place. 

a  T.cv.^.  15.     Oeiit.  16.3.     Ch.M,  IG— b  Ch.1. 14. 


NOTES. — Verse  1.  When  the  day  of  Pentecost  was  fully 
co/ne]  The  feast  of  Pentecost  was  celebrated  fifty  days  aft«r 
the  pass-over;  and  has  its  name  trtvTriKoaTr}  from  ircvrr]Kuvra, 
fifty,  wliich  is  compounded  of  ttcitc,  fire,  and  riKiivra,  the  de- 
ciinnl  termination.  It  commenced  on  Ihc fiftieth  day,  reckon- 
'•d  from  Ihefirst  day  of  unleavened  bread,  i.  e.  on  tlie  mor- 
row after  the  paschal  lamb  was  offered.  The  law  relative  to 
tills  fc.a^^t  is  found  in  Lev.  xxiii.  15,  16.  in  these  words  :  And  ye 
shall  count  unto  you  from  the  morroie  after  the  Sabbath,  from 
tlie  day  that  yc  brought  the  sheaf  of  the  wave  offering ;  seven 
Salilia'ths  s/iall  be  complete  ;  even  unto  the  morrow  after  the 
seventh  SaJjbath,  shall  ye  nuinber fifty  days.  This  feast  was 
instituted  in  commemoration  of  the  giving  the  law  on  mount 
Sinai ;  and  is  therefore  sometimes  called  by  the  Jews  nnoa' 
niin  shimchath  torah,  the  joy  of  the  law  ;  and  frequently  the 
feast  if  weeks.  There  is  a  correspondence  between  the  giv- 
ing of  the  law,  which  is  celebratea  by  this  feast  ^if  Pentecost, 
together  with  the  crucifixion  of  our  Lord,  which  took  place  at 
the  pass-over ;  and  this  descent  of  the  Holy  Spirit,  which  hap- 
yened  at  this  Pentecost.  1.  At  the  pass-over,  the  Israelites 
were  delivered  from  Egyptian  bondage :  this  was  a  type  of  the 
thraldom  in  which  the  human  race  were  to  Satan  aiiJ  sin.  2. 
At  the  pass-over,  Jesus  Christ,  who  was  typified  by  the  pas- 
chal lamb,  was  sacrificed  for  the  sin  of  the  world,  and  by  this 
sacrifice,  redemption  from  sin  and  Satan  is  now  procured  and 
proclaimed.  3.  On  the  Pentecost,  God  gave  his  law  on  Mount 
Sinai,  accompanied  with  thunderings  and  lightnings.  On  the 
Pentecost,  God  sent  down  his  Holy  Spirit,  like  a  rushing  migh- 
ty wind ;  and  tongues  of  fire  sat  upon  each  disciple,  in  order 
that  by  his  influence,  tiiat  neic  law  of  light  and  life  might  be 
promulgated  and  established.  Thus,  the  analogy  between  the 
Egyptian  bondage  and  the  thraldom  occasioned  by  sin ;  the 
deliverance  from  Egypt,  and  the  redemption  from  sin  ;  the 
giving  of  the  law,  with  all  its  emblematic  accompaniments, 
and  the  sending  down  the  Holy  Spirit,  with  its  symbols  of 
light,  life,  and  power,  has  been  exactly  preserved.  4.  At  the 
Jewish  pass-over,  Christ  was  degraded,  humbled,  and  igno- 
miniously  put  to  death :  at  the  following  festival,  the  Pente- 
cost, he  Wcis  highly  glorified ;  and  the  all-conquering  and  ever- 
during  might  of  his  kingdom  then  commenced.  The  Holy 
Vol.  V.  U  u 


2  And  suddenly  therecame  a  sound  from  heavenasof  arushing 
mighty  wind,  aiid'^it  filled  all  the  house  where  they  were  sitting. 

eChap.  4.31. 


Spirit  seems  to  have  designed  all  these  analogies,  to  show  that 
through  all  preceding  ages,  God  had  the  dispensation  of  the 
Gospel  continually  in  view;  and  that  the  old  law  and  its  or- 
dinances were  only  designed  as  preparatives  for  the  new. 

They  were  all  with  one  accord  in  one  place.]  It  is  probable 
that  the  all  here  mentioned,  means  the  120  spoken  of  ch.  i.  15. 
who  were  all  together  at  the  election  of  Matthias.  With  one 
accord,  huodvfindov;  this  word  is  very  expressive;  it  signifies 
that  all  their  minds,  affections,  desires,  and  wishes,  were  con- 
centered in  one  object,  every  man  having  the  same  end  in 
view;  and  having  bttt  one  desire,  they  had  but  one  prayer  to 
God,  and  every  heart  uttered  it.  There  was  no  person  unin- 
terested;  none  unconcerned,  none  lukewarm;  all  were  in 
earnest;  and  the  Spirit  of  God  came  down  to  meet  their  uni- 
ted faith  and  prayer.  When  any  assembly  of  God's  people  meet 
in  the  same  spirit,  they  may  expect  every  blessing  they  need. 

In  one  place. — Where  this  place  was,  we  cannot  tell :  it  was 
probably  in  the  temple,  as  seems  to  be  intimated  in  ver.  46. 
where  he  said,  they  were  daily,  hiioQvfia^ov  ev  rtu  lepo),  teithone 
accord  in  tlie  temple;  and  as  this  was  Ute  third  hour  of  the 
day,  ver.  15.  which  was  the  .Jewish  hourof  morning  prayer, 
as  the  ni7tth  hour  was  the  hour  of  evening  prayer,  ch.  iii,  1. 
it  is  most  probable  that  the  temple  was  the  place  in  which  they 
were  assembled. 

2.  A  sound  from  heaven]  Probably  thunder  is  meant, 
which  is  the  harbinger  of  the  Divine  presence. 

Rushing  mighty  wind]  The  passage  of  a  large  portion  of 
electrical  fluid  over  that  place,  would  not  only  occasion  the 
sound,  or  thunder,  but  also  the  rushing  mighty  wind ;  as  the 
air  would  rush  suddenly  and  strongly  into  the  vacuum  occa- 
sioned by  the  rarefaction  of  the  atmosphere  in  that  place, 
through  the  sudden  passage  of  the  electrical  fluid  ;  and  the 
wind  would  follow  the  direction  of  the  fire.  There  is  a  good 
deal  of  similarity  between  this  account,  and  that  of  the  ap- 
pearance  of  God  to  Elijah,  1  Kings  xix.  11,  12.  where  the  strong 
wind,  the  earthquake,  and  the  fire,  were  harbingers  of  the 
Almighty's  presence,  and  prepared  the  heart  of  Elijah  to  hear 
the  small  still  voice ;  so,  this  sound,  and  the  mighty  rushing 
wind,  prepared  the  apostles  to  receive  the  influences  and  gifts 
of  the  Holy  Spirit.  In  both  cases,  the  sound,  strong  wind, 
337 


The  apostles  speak 


THE  ACTS. 


various  language*. 


3  d  And  there  appeared  unto  them  cloven  tongues  like  as  of 
fire,  and  it  sat  upon  each  of  them.   ,„,_..        ,  . 

4  And  "  they  were  all  filled  with  the  Holy  Ghost,  and  began 
t  to  speak  with  other  tongues,  as  the  Spirit  gave  them  utterance. 

5  And  there  were  dwelling  at  Jerusalem,  Jews,  devout  men, 
out  of  every  nation  under  heaven. 

16  Now  s  when  this  was  noised  abroad,  the  multitude  came 
together  and  were  h  confounded,  because  that  every  man 
heard  them  speak  in  his  own  language. 

dExod  19  16-20.-eChap.  1.6.-fiMarkl6.  17.  Chnp.  10.  46.  &  19.  6.  1  Ccr. 
12,  10,28,30.  &  13.  I.  ^  I'*   -.  ^'=- 

and^re,  although  na/itrai  agents,  were  super  naturally  em- 
ployed.    See  the  note  on  ch.  \x.  7. 

3.  Cloven  tonsues  like  as  of  fire\  The  tongues  were  the 
emblem  of  the  languages  they  were  to  speak.  The  cloven 
tongues  pointed  out  the  diversity  of  those  languages  ;  and  the 
Are  seemed  to  intimate,  that  the  whole  would  be  a  spiritual 
gift,  and  be  the  means  of  bringing  light  and  life  to  the  souls 
who  should  hear  them  preach  the  everlasting  Gospel  in  those 
languages. 

Sat  upon  each  of  them.]  fccintillations,  coruscations,  or 
flashes  of  fire,  were  probably  at  first  frequent  through  every 
part  of  the  room  where  they  were  sitting ;  at  last  these  flashes 
became  defined,  and  a  lambent  flame,  in  the  form  of  a  cloven 
tongue,  became  stationary  on  the  head'  of  each  disciple;  a 
proof  that  the  spirit  of  God  had  made  each  his  temple  or  resi- 
dence. That  unusual  appearances  of  fire  were  considered 
emblems  of  the  presence  and  influence  of  God;  both  the  Scrip- 
tures, andUhe  Jewish  writings  amply  prove.  Tlius  God  ma- 
nifested himself  Ur Moses,  when  he  appointed  him  to  deliver 
Israel,  Exod.  iii.  2,3.  and  thus  he  manifested' himself  when  he 
delivered  the  law  on  Mount  Sinai,  Exod.  xix.  16—20.  The 
Jews,  in  order  to  support  the  pretensions  of  their  rabbins  as 
delivering  their  instructions  by  Divine  authority  and  influ- 
ence, represent  them  as  being  surrounded  with  fire  while  they 
•were  deUvering  their  lectures ;  and  that  their  words,  in  con- 
sequence, penetrated  and  exhilarated  the  souls  of  their  disci- 
ples. Some  of  the  Moharnmedans  represent  divine  inspira- 
tion in  the  same  way.  In  a  fine  copy  of  a  Persian  work,  en- 
titled Ajaeeh  al  Makblookat,  or  Wonders  of  Creation,  now  be- 
fore me,  where  a  marred  account  of  Abraham's  sacrifice, 
mentioned  Gen.  xv.  9 — 17.  is  given,  instead  of  the  burning 
lamp  passing  between  the  divided  pieces  of  the  victim,  ver. 
17.  Abraham  is  represented  as  standing  between  four  fowls,  the 
cock,  tlie  peacock,  the  duck,  and  the  crow,  with  his  head  almost 
wrapt  in  a  flame  of  lambent  fire,  as  the  emblem  of  the  Divine 
communication  made  to  him  of  the  future  prosperity  of  his 
descendants.  The  painting  in  which  this  is  represented,  is 
most  exquisitely  finished.  This  notion  of  the  manner  in 
which  divine  intimations  were  given,  was  not  peculiar  to  the 
Jews  and  Arabians  ;  it  exists  in  all  countries  ;  and  the  glories 
which  appear  round' the  heads  of  Chinese,  Hin-doo,  and  Chris- 
tian saints,  real  or  supposed,  were  simply  intended  to  signify 
that  they  had  especial  intercourse  with  God:  and  that  his 
Spirit,  under  the  emblem  of  fire,  sat  upon  tliem  and  became 
resident  in  them.  There  are  numerous  proofs  of  this  in  seve- 
ral Chinese  and  Hindoo  paintings  in  iny  possession  ;  and  how 
frequently  this  is  to  be  met  with  in  legends,  missal's,  and  in 
the  ancient  ecclesiastical  books  of  the  different  Christian  na- 
tions of  Europe,  every  reader  acquainted  with  ecclesiastical 
antiquity  knows  well.  See  the  dedication  of  Solomon's  tem- 
ple 2  Chi-onr.  vii.  1 — 3. 

The  Greek  and  Roman  heathens  had  similar  notions  of  the 
vianner  in  which  divine  communications  were  given  y  strong 
wind,  loud  and  repeated  peals  of  thunder,  coritscations  of 
lightning,  and  lambent  flames  resting  on  those  who  were  ob- 
jects of  the  deity's  regard,  are  all  employed  by  them  to  point 
out  the  mode  in  which  their  gods  were  reported  to  make  their 
will  known  to  their  votaries.  Every  thing  of  this  kind  was 
probably  borrowed  from  the  account  given  by  IMoses  of  the 
appearance  on  Mount  Sinai ;  for  traditions  of  this  event  were 
carried  through  almost  every  part  of  the  habitable  world, 
partly  by  the  expelled  Canaaniles,  partly  by  the  Greek  sages 
travelling  through  Asiatic  countrie.s  in  quest  of  philosophic 
truth ;  and  partly  by  means  of  the  Greek  version  of  the  Sep- 
tuagint,  made  nearly  300  yeai-s  before  the  Christian  era. 

A.  flame  of  fire  seen  upon  the  head  of  any  person,  was 
among  the  heathens,  considered  as  an  omcii  from  their  gods, 
that  the  person  was  under  the  peculiar  care  of  a  supernatural 
power,    and   destined    to  some  extraordinary  employment. 
Many  proofs  of  this  occur  in  the  Roman  poets  and  historians. 
Wetstein,  in  his  note  on  this  place,  has  made  an  extensive  col- 
lection of  them.    I  shall  quote  but  one,  which  almost  every 
reader  of  the  .aineid  of  Virgil  will  recollect : 
Talia  vociferans,  gemitu  tectum  omne  replebat : 
Cum  subitum,  dictuque  oritur  mirabile  monstrum. 
Namque  manus  inter,  maestorum  ora  parentum, 
Ecce  levis  summo  de  vertice  visus  liili 
Fundere  lumen  apsx,  tactuque  innoxia  molll 
Lambere  fiamma  comas,  et  circum  tempora  pasci. 
fJos  pavidi  trepidare  metu,  crinemque  flagrantem 
Excutere,  et  sanctos  restinguere  fontibus  ignes. 
At  pater  Anchises  oculos  ad  sidera  laetos 
Extulit,  et  cobIo  palmas  cum  voce  tetendit : 

Jupiter  omnipotens 

Da  auxilium,  pater  atque  heec  omnia  firma. 

338 


7  And  they  were  all  amazed  and  marvelled,  saying  one  to  an- 
other, Behold,  are  not  all  these  which  speak  '  Galileans'} 

8  And  how  hear  we  every  man  in  our  own  tongue,  wherein 
we  were  born  i 

9  It  Parthians,  and  Medes,  and  Elamites,  and  the  dwellers  ia 
Mesopotamia,  and  in  Judea,  and  Cappadocia,  in  P(»itvis,  and 
Asia, 

10  Phrygia,  and  Pamphylia,  in  Egypt,  and  in  the  parts  of  Litv 
ya  about  Cyrene,  and  strangers  of  Rome,  Jews  and  proselytes> 

g  Or.   when  this  voice  was  maile.— h  Or,  troubletl  in  mind. — i  Chap.  1.    11. — 


While  thus  she  fills  the  honse  with  clamorous  cries, 

Our  hearing  is  diverted  by  onr  eyes ; 

For  while  I  held  my  son,  in  the  short  space 

Betwixt  our  kisses  and  onr  last  embrace, 

Strange  to  relate !  from  yoting  lulu?'  liead, 

A  lambent  flame  arose,  which  gently  spread 

Around  his  brows,  and  on  his  temples  fed. 

Amazed,  with  running  water  we  prepare 

To  quench  the  sacred  fire,  and  slake  nis  hair  ; 

But  old  Anchises,  versed  in  omens,  rear'd 

His  hands  to  heaven,  and  this  request  preferr'd ; 

If  any  vows  almighty  Jove  can  bend. 

Confirm  the  glad  presage  which  thou  art  pleas'd  to  send. 

D^YD]i^f, 

There  is  nothing  in  this  poetic  fiction  which  could  be  bor- 
rowed from  our  Sacred  Volume ;  as  Virgil  died  about  twenty 
years  before  the  birth  of  Christ. 

It  may  be  just  necessary  to  observe,  that  tongue  cffirt  nia-j 
be  a  Hebraism  :  for  in  Isaiah  v.  24.  'V^  lU/'?  \eshcn  esh,  which 
we  render  simply  _^7-e ;  is  literally  (t  tongue  of  fire,  as  the 
margrin  very  properly  has  it.  The  Hebrews  give  the  namf 
of  tongue  to  most  things  which  terminate  in  a  blnnl  point : 
so  a  bay  is  termed  in  Josh.  xv.  2.  ptf'?  lashon,  a  tongue.  And 
in  ver.  5.  of  the  same  chapter,  what  appears  to  have  been  n 
pj  omontory  is  called  DTi  ptr'?  leshon  hnyam,  a  tongno  of  the  sen. 

It  sat  upon  each]  That  is,  one  of  those  tongues  like  flanK•.^ 
sat  upon  the  head  of  each  disciple:  and  the  continuance  of 
the  appearance,  which  is  indicated  by  the  word  so/,  showe 
that  there  could  be  no  illusion  in  the  case-  I  still  think  that 
in  aU  this  case,  the  agent  was  nafural,  but  super  naturally 
employed. 

4.  To  speak  with  other  tongues]  At  the  buiT^ing  of  Baoel, 
the  language  of  the  people  was  confomided ;  ana  in  ton  se- 
quence of  this,  they  became  scattered  over  the  face  of  th*^ 
earth:  at  Uiis foundation  of  the  Christian  church,  the  gift  of 
various  languages  was  given  to  the  apostles,  that  the  scattereil 
nations  might  he  gathered  ;  and  united  under  one  shepherd, 
and  superintendent  (cTrfo-Korrof)  of  all  souls. 

As  the  Spirit  gave  them  utterance.]  The  word  avo(j>d/-yyt<T- 
6at,  seems  to  imply  such  utterance  as  proceeded  from  imme- 
diate inspiration,  and  included  oracular  communications. 

5.  Devout  men,  out  of  every  nation']'  Either  by  these  vrn 
are  simply  to  understand  Jews  who  wete  born  ia  ditT-'rent 
countries,  and  had  now  come  up  to  Jerifealem  lo  be  present 
at  the  pass-over,  and  for  purposes  of  traffic  ;  or  proselytes  ti> 
Judaism,  who  had  come  irp  for  the  same  pni-pose:  for  I  can- 
not suppose  that  the  term  avipis  cvXaPcis,  devout  men,  can  bB 
applied  to  any  other.  At  this  time  there  was  scarcely  a  com- 
mercial nation  under  heaven,  where  the  Jews  had  not  beoii 
scattered  for  the  purpose  of  trade,  merchandise,  &c.  and  from 
all  these  nations,  it  is  said,  there  were  persons  now  present 
at  .lenisalem. 

6.  When  this  was  noised  abroad]  If  we  suppose  that  therft 
was  a  considerable  peal  of  thunder,  which  followed  the  fscnpe 
of  a  vast  quantity  of  electric  fluid,  and  produced  the  mighty 
rushing  wind,  alre:idy  noticed  on  ver.  2.  then  the  whofe-  city 
must  have  been  alarmed;  and  as  various  circumstances  might 
direct  their  attention  to  the  temple ;  having  flocked  thither,  they 
were  further  astonished  and  confounded  to  hear  the  disciples 
of  Christ  addressing  the  mixed  multitude  in  the  languages  ini 
the  different  countries  from  which  these  people  had  come. 

Every  man  heard  them  speak  i-n  his  otcn  language]  W© 
may  naturally  suppose,  that  as  soon  as  any  person  presented 
himself  to  one  of^  these  disciples,  he,  the  disciple,  was  imme- 
diately enabled  to  address  him  in  his  o\vn  language,  however 
various  this  had  been  from  the  Jewish  or  Galilean  dialects. 
If  a  Roman  presented  himself,  the  disciple  was  immediately 
enabled  to  address  him  in  Latin— i{  a  Grecian,  in  Greek— an 
Arab,  in  Arabic,  and  so  of  the  rest. 

7.  Are  not  all  these—Galileansl]  Persons  who  know  no 
other  dialect,  save  that  of  their  own  country.  Persons  wholly 
uneducated,  and  consequently,  naturally  ignorant  V  those 
languages  which  they  now  speak  so  fluently. 

8.  How  hear  we  every  man  in  our  own  tongue]  Some  have 
supposed  from  this,  that  the  miracle  was  not  so  much  wrought 
on  the  disciples,  as  on  their  hearers :  imagining  that  although 
the  disciples  spoke  their  own  tongue ;  yet  every  man  so  un- 
derstood what  was  spoken  as  if  it  had  been  spoken  in  tho 
language  in  which  he  was  born.  Though  this  is  by  no  means 
so  likely  as  the  opinion  which  states,  that  the  disciples  them- 
selves spoke  all  these  different  languages  ;  yet  the  miracle  is 
the  same,  howsoever  it  be  taken  :  for  it  must  require  as  much 
of  the  miraculous  power  of  God  to  enable  an  Arab  to  under- 
stand a  Galilean,  as  to  enable  a  Galilean  to  speak  Arabic.  But 
that  ihf:  gift  nf  tongues  was  actually  given  to  the  apostles,  we 
have  the  uiUest  proof;  as  we  find  particular  ordinnncee  Iai(} 


P'eter  tindicatei 


CHAPTER  II 


Oie  disciptc'i. 


U  •  Cretes  and  Arabians,  we  do  hear  them  speak  in  our 
tongiies  the  wonderful  works  of  God. 

12  And  they  were  all  amazed,  and  were  in  doubt,  saying  one 
to  another,  "  What  meaneth  this  1 

13  Others  mocking  said.  These  men  are  full  of  new  wine. 

14  ^  But  Peter,  standing  up  with  the  eleven,  lifted  up  his 
voice,  and  said  unto  thcni,  Ve  men  of  Judea,  and  all  ye  that 

I  lsii.U.14.     Gal.  4.  35.— m  Hos.  8.12.     Luke  9.  4.1.— n  I  Thcss.  5.7 o  Isi.  44.  3. 


down  by  those  very  apostles,  for  the  regulation  of  the  exercise 
of  this  gift,  see  1  Cor.  xiv.  1,  &c. 

9.  Parlhians]  Parthia  anciently  included  the  northern  part 
of  modern  Persia  :  it  was  situated  between  the  Caspian  Sea 
and  Persian  Gulf;  rather  to  the  eastward  of  both. 

Medes]  Media  was  a  coiuitry  lying  in  the  vicinity  of  the 
Caspian  Sea:  having  Parlhia  oh  the  east;  Assyria  on  the 
south  ;  and  Mesopntaniia  on  ilie  west. 

Elainites]  Probably  inliabitants  of  that  country  now  called 
Persia  :  both  the  Mede^  and  Elamites,  were  a  neighbouring 
people,  dwelling  beyond  the  Tigris. 

Mesopotamia]  Now  Diarbec,  in  Asiatic  Turkey ;  situated 
between  the  rivers  Tigris  and  Euphrates  ;  having  Assyria 
on  the  east;  Arabia  Deserta  with  Babylonia  on  the  south; 
Syria  on  the  west ;  and  Armenia  on  the  north.  It  was  called 
Padan-aram  by  the  ancient  Hebrews ;  and  by  tlio  Asiatics  is 
now  called  Maverannhar,  i.  e.  the  country  beyond  the  river. 

Judea]  This  word  has  exceedingly  puzzled  conmientators 
and  critics  :  and  most  suspect  that  it  is  not  the  true  reading. 
Up.  Pearce  supposes,  tlmt  Inv&aiav,  is  an  adjective,  agreeing 
with  McToTora/<(ai',and  translates  the  passage  thus :  the  dwell- 
ers in  Jeicish  Mesopotamia.  lie  vindicates  this  translation, 
by  showing,  that  great  numbei-s  of  the  Jews  were  settled  in 
this  country  :  .losephus  says  that  the  ten  tribes  remained  in 
this  country  till  his  time  ;  that  "tliere  were  countless  myriads 
of  them  there,and  that  it  was  impossible  to  know  their  numbers. " 
Mupia^Cf  aTTCipoi,  xai  apidixio  yvoiaOrivat  ixrjftvvajicvat.  See  Ant. 
lib.  XV.  c.  2.  s.  2.  and  c.  3.  s.  1.  Bell  Jud.  lib.  i.  c.  1,  2.  This 
interpretation,  however  ingenious,  does  not  comport  with  the 
present  Greek  text.  Some  imagine  that  loviatav,  is  not  the 
origmal  reading;  and  therefore  they  have  corrected  it  into 
Syriam.,  Syria  ;  Armeniam,  Armenia  ;  lt>6iav,  India  ;  Aviiav, 
Lydia;  linvitatai/,  Idumea  ;  B(9ui'(ai',BiTHYNiA;  and  KtXiKtav, 
CiLiciA  :  all  these  stand  on  very  slender  authority,  as  may  be 
seen  in  Griesbach  ;  and  the  last  is  a  mere  conjecture  of  Dr. 
Mangey.  If  Judea  be  still  considered  the  genuine  reading,  we 
may  account  for  it  thus:  the  men  wlio  were  speaking  were 
known  to  be  Galileans  ;  now  the  Galilean  dialect  was  certainly 
dilferent  from  that  spoken  in  Judea — the  suqjrise  was  occa- 
sioned by  aJew  being  able  tocomprehendthespeech  of  aGali- 
lean,  without  any  interpreter,  and  without  difticulty  ;  and  yet 
it  is  not  easy  to  suppose  that  there  was  such  a  difference  be- 
tween the  two  dialects,  as  to  render  these  people  wholly  un- 
intelligible to  each  other. 

CaPpadocia]  Was  an  ancient  kingdom  of  Asia,  compre- 
hending all  tliat  country  that  lies  between  Mount  Taurus  and 
tlie  Eu;tine  Sea. 

PoNTus]  Was  anciently  a  very  powerful  kingdom  of  Asia, 
origmally  a  part  of  Cappadocia  ;  bounded  on  the  east  by  Col- 
c/tis;on  the  west  by  the  river  Halys  ;  on  the  norlhhv  the 
Black  Sea;  and  on  the  south  by  Armenia  minor.  Tlie  fa- 
iiio\is  Milhridates  was  king  of  this  country  ;  and  it  was  one 
of  the  la.st  which  the  Romans  were  able  to  subjugate. 

Asia]  Meaning  probably  Asia  Minor;  it  was  that  part  of 
Turkey  in  Asia  now  called  Natalia. 

10.  Phrvgia]  a  country  in  Asia  Minor,  southward  of  Povlus. 
Pamphylia]  The  ancient  name  of  the  country  of  Natolia, 

now  calli-d  Caramania,  between  Lycia  and  Cil'icia,  near  the 
MedilerTanean  Sea. 

Egypt]  A  very  extensive  country  of  Afrii-a,  bounded  by  the 
Mediterranean  on  tjic  north  ;  by  the  Red  Sea  and  the  Islh- 
tnus  of  Suez,  which  divide  it  from  Arabia  on  the  east ;  by 
Abyssinia  or  Ethiopia  on  the  south ;  and  by  the  deserts  of 
Barca  and  Nubia  on  the  west.  It  was  called  Mizraim  by  the 
ancient  Hebrews,  and  now  Mesr  by  the  Arabians.  It  extends 
600  miles  from  north  to  south  ;  and  from  100  to  250  in  breadth 
from  east  to  west. 

Lybia]  In  a  general  way,among  the  Greeks,  signified  Africa : 
but  the  northern  part,  in  the  vicinity  of  Cyrene^is  here  meant. 

Cyrene]  a  country  in  Africa  on  the  coast  of  the  Mediterra- 
nean Sea ;  southward  of  the  most  western  point  of  tlie  island 
of  Crete. 

Strangers  of  Rome]  Persons  dwelling  at  Rome,  and  speak- 
'  j"  1^^  Latin  language,  partly  consisting  of  regularly  descend- 
efi  Jews  and  proselytes  to  the  Jewish  religion. 

11.  Cretes]  Natives  of  Crete,  a  large  and  noted  island  in  the 
Levant,  or  eastern  part  of  the  Mediterranean  Sea  ;  now  called 
Candia. 

AraJiians]    Natives  of  Arabia,  a  well  known  coimtry  of 

?'   ,  ^l"S  the  Red  Sea  on  the  west;  the  Persian  Gul/on  the 

ea.st;  Judea  on  the  north  ;  and  the  Indian  Ocean  on  the  south. 

The  wonderfal  works  of  God]  Such  as  the  incarnation 
Of  unrist ;  his  various  miracles,  preaching,  death,  resurrec- 
tion, and  ascension ;  and  the  design  of  God  to  save  the  world 
Jw  fii  .K™-  ^,''°™  '^''^  °"«^  circumstance  we  may  learn 
that  all  the  people  enumerated  above,  were  either  Teirs  or 
ZrVrf'^!^J  t"''  *^',  'JY^  **^  probably  none  that  could  be, 
strictly  speaking,  called  heathens  among  them.  It  may  at  first 


dwell  at  Jerusalem,  be  this  known  unto  you,  and  hearken  tn 
my  words  : 

15  For  these  are  not  drunken,  as  ye  suppose,  "  seeing  it  is  but 
the  third  liour  of  the  day : 

16  But  this  is  that  which  was  spoken  by  the  prophet  .loel ; 

17  '  And  it  shall  come  to  pass  in  the  last  days,  saith  (Jod,  p  I 
will  pour  out  of  my  Spirit  upon  all  flesh:  and  your  sons  and 

Kick.  U.  19.  &.  91.  ■27.    jMla.SS.M.     Zech.  1:2.10.     Jr>hn  7.3S.— p  Ch.-ip.  10.  45. 


appear  strange  that  there  could  be  found  Jews  in  so  many 
diffeiient  countries  ;  some  of  which  were  very  remote  from  the 
others.  But  there  is  a  passage  in  Philb's  embassy  to  Caius, 
which  throws  considerable  hght  on  the  subject.  In  a  letter 
sent  to  Caius  by  king  Agrippa,  he  speaks  of  "  the  holy  city  of 
.lerusalem,  not  merely  as  the  metropolis  of  Judea,  but  of  many 
other  regions,  because  of  the  colonies  at  different  times  led  out 
of  Judea;  not  only  into  the  }teighbouri?)g  coxininpn,  such  aa 
Egypt,  Phojnicia, Syria,  and  Coelosyria  ;  but  also  into  those  that 
are  remote,  such  as  Pamphylia,  Cilicia,  and  the  chief  parts  o» 
Asia  as  far  as  Bithynia,  and  the  innermost  parts  of  Pontus 
also  into  the  regions  of  Europe,  Thessaly,  Beotia,  Macedoniii, 
TEtolia,  Attica,  Ai-gos,  Corinth,  andlhe  jji-incipal  parlsof  Pelo 
ponnesus.  Not  only  the  continents  and  provinces,  (says  he,) 
are  full  of  Jewish  colonies,  but  the  most  celebrated  islea 
also,  Enbea,  Cyprus,  and  Crete,  not  to  mention  the  countries 
beyond  tlie  Euphrates.  All  these,  (a  small  part  of  Baliylon 
and  some  other  prefectures  excepted,  which  possess  fertile 
territories,)  are  inhabited  by  Jews.  Not  only  my  native  city 
entreats  thy  clemency,  but  other  cities  also,  situated  in  dilTer- 
ent  parts  of  tlie  world,  Asia,  Europe,  Africa,  both  islands,  sea 
coasts,  and  inland  countries."  Philonis  Opera,  eii'il.  Alan  gey, 
vol.  ii.  p.  587. 

It  is  worthy  of  remark,  that  almost  all  the  places  and  pro- 
vinces mentioned  by  St.  Luke,  are  mentioned  also  in  this  letter 
of  King  Agrippa.  These  being  all  Jews  ov  proselytes,  could 
UJidcrstand  in  some  measure,  the  wo-nderful  reorks  of  God,  o( 
which  mere  heailiens  could  have  formed  no  conception.  It 
was  wisely  ordered  that  the  miraculous  descent  of  the  Holy 
Ghost  should  take  place  at  this  time,  when  so  many  from  va- 
rious nations  were  present  to  bear  witness  to  what  was  done  j 
and  to  be  themselves,  subjects  of  his  mighty  working.  These, 
on  tiieir  return  to  their  respective  countries,  would  naturally 
proclaim  what  things  they  saw  and  heard ;  and  by  this,  the 
way  of  the  apostles  was  made  plain ;  and  thus  Christianity 
made  a  rapid  progress  over  all  those  parts,  in  a  very  short 
time  after  the  resurrection  of  our  Lord. 

13.  These  meyi  are  full  of  new  wine.]JiaXhcT  sweet  wine,  for 
yXsvKovi  cannot  mean  the  miislum  or  7iete  wine,  as  there  could 
be  none  in  Judea  so  early  as  Pentecost.  The  TXcvkos,  gleucus, 
seems  to  have  been  a  peculiar  kind  of  wine,  and  is  thus  de- 
scribed by  Ilesychius  and  Suidas :  VXevKOf,  to  a-Koarayna  rtjs 
araipiiXni,  irpiii  jraTridri.  Gleucus  is  that  which  distils  froTn 
the  grape  before  it  is  pres.ied.  This  must  be  at  once  both  the 
strongest  and  sweetest  wine.  Calmet  observes,  tliat  the  an- 
cients liad  the  secret  of  preserving  wine  sweet  through  thii 
whole  year;  and  were  fond  oiXak'mg  morning  drauglUs  of  ll. 
to  this  Horace  appears  to  refer,  Sat.  1.  ii.  s.  iv.  ver.  24. 

Aufdius  forti  miscebat  mella  Ealerno. 
Mendose  :  quonian  vacuis  cmnniiltere  rents 
Nil  nisi  lene  deed  Imi  pracordia  mulsa 

Prolueri-s  melius. 

Aufidius  first,  most  injudicious,  quafT'd 

Strong  wine  and  honey  for  his  morning  draught. 

With  lenient  bev'rage'fill  your  empty  veins, 

For  lenient  7nust,  will  better  cleanse  the  reins. — FRANCig. 

14.  Peter  standing  up  with  the  eleven]  They  probably  spok« 
by  turns,  not  altogether  ;  but  Peter  began  the  discourse. 

All  ye  that  dwell  at  Jerusalem]  Oi  KaroiKoiwrci  would  be 
better  translated  by  the  word  sojourn;  because  these  wer« 
not  inhabitants  of  Judea,  but  the  strangers  mentioned  in 
verses  9,  10,  and  U.  who  had  come  up  to  the  fcast- 

15.  ^\\ithethirdhouroftheday.]'t\\al\s,a.ho\\\.nineo'c\oc]s. 
in  the  morning,  previously  to  which,  the  Jews  scarcely  ever 
ate  or  drank  ;  for  that  hour  was  the  hour  of  prayer.  This 
custom  appears  to  have  been  so  common,  that  even  the  most 
intemperate  among  the  Jews  were  not  known  to  transgress 
it :  Peter  therefore  spoke  with  confidence,  when  he  said, 
these  are  not  drunken — seeing  it  is  but  the  third  hour  of  the 
day,  previously  to  which,even  the  intemperate  did  not  use  wine. 

16.  Spoken  by  the  prophet  Joel]  The  prophecy  which  he 
delivered  so  long  ago,  is  just  now  fulfilled;  and  this  is  another 
pr<X)f  that  Jesus  wlioin  ye  have  crucified,  is  the  Messia/t. 

17.  In  the  last  days]  The  time  of  tlie  iMessiah  ;  and  so  the 
phrase  was  understood  among  the  Jews. 

/will  nnur  out  my  Spirit  upon  alljlesh]  Rabbi  Tanckum 
says,  "  When  Moses  laid  his  hands  upon  .loshua,  the  holy 
blessed  God  said.  In  the  time  of  the  okl  text  each  individual 
prophet,  prophesied  :  but  in  the  times  of  the  Messiah,  all  the 
Israelites  shall  be  prophets."  And  this  they  build  on  the 
prophecy  quoted  in  this  place  by  Peter. 

"^our  sons  and  your  daughters  shall  prophesy]  The  word 
prophesy  is  not  to  be  understood  here  as  implying  the  knowledge 
and  discovery  of  future  events  :  but  signifies  to  teach  and 
proclaim  the  great  truths  of  God,  especially  those  which  con- 
cerned redemption  by  .lesus  Christ. 

Your  young  men  shall  see  visions,  &c.]  These  were  two 
of  the  various  ways,  in  which  God  revealed  himself  undertho 
339 


Pctc.T  shows  thr  fulfilment  of 


TFIE  ACTS. 


the  prophecy  of  Joel,  <f  e. 


9  your  ilai.gbtors  slmll  prophesy,  and  your  youii^'  lucii  slwll 
Bce  visiou.i,  and  vour  old  inc-n  slinil  droaiii  dreams  : 

18  And  on  niv  iJervants  and  on  iny  liandmaidens  I  w.U  pour 
out  in  those  days,  of  my  !*ph-it ;  'and  they  shall  prophesy: 

19  '  And  I  will  show  wonders  in  heaven  above,  and  signs  in 
tlie  earth  beneath  :  blood,  and  fire  and  vapour  of  smoke  : 

20  '  The  sun  shall  be  turned  into  darkness,  and  the  moon  into 
blow!  before  that  great  and  notable  day  of  the  Lord  coine  : 

21  And  it  shall  come  to  pass,  that  "whosoever  shall  call  on 
the  name  of  the  Lord  shall  be  saved. 

oo  Ye  men  of  Israel,  hear  these  words:  Jesus  of  Nazareth,  a 
man  approved  of  God  among  you,  v  by  miracles  and  wonders 
and  signs,  wliich  God  did  by  him  in  the  midst  of  you,  as  ye 
youi-se!ves  also  know: 

_  rl,  '->{  <)— r  Ch.  21.4,  9,  10.  1  Cor.  12. 10, 28. St  14.1,  &c.— s  Joel  2.31,  31.-t  Malt. 
Va9  MaVk  13  24  Luke  21.33.-u  Ko,n.lo'.13.-v  .lohn  3.S.&  H.IU.U.  Chap.  10.^. 
ili&4-w  M»ll.  26.24.  Luke22.22.a  24.44.  Ch.3.18.&  4.3S. 


23  Him,  w  being  delivered  by  the  determinate  counsel  and 
foreknowledge  of  God,  '  ye  hate  taken,  and  by  wicked  handa 
have  crucified  and  slain  ; 

24  f  Whom  God  hath  raised  up,  having  loosed  the  pains  of 
death :  because  it  was  not  possible  that  he  should  be  holden  of  it. 

25  For  David  speaketh  concerning  him,  *  I  foresaw  the  Lord 
always  before  my  face,  for  he  is  on  my  right  hand,  that  I 
should  not  be  moved  : 

26  Therefore  did  my  heart  rejoice,  and  my  tongue  was  glad; 
moreover  also  my  flesh  shall  rest  in  hope : 

27  Because  thou  wilt  not  leave  my  soul  in  hell,  neither  wilt 
tliou  suffer  thine  Holy  One  to  see  corruption. 

2S  Thou  hast  made  known  to  me  the  ways  of  life ;  thotl  shall 
make  me  full  of  joy  with  thy  countenance. 

xCliwi.  5.  30.— y  Verse  32.  Chan.  3.  15.  &4.10.t  I0.40.&  n.r50,31.&  17.31.    Kom. 
„  ,.c',,     ,  ,-^.cxA  ,.  1=  ,;   0'^-.r.4.14.  aal.1.1.  Eph.1.20.  Col.2.12.   1  Thesn. 


Old  Testament.  Sometimes  he  revealed  himself  by  a  symbol, 
•which  was  a  sufficient  proof  of  the  divine  presence  :  fire  was 
She  most  ordinary,  as  it  was  the  most  expressive  symbol. 
Thus  he  appeared  to  Moses  on  Mount  Horcb,  and  afterward 
atS=inai:  to  Abraham,  Genesis  xv.  to  Elijah,  1  Kings  xix.  11, 
12  At  other  times  he  revealed  himself  by  angelic  ministry— 
this  was  frequent,  especially  in  the  days  of  the  patriarchs;  of 
which  we  find  many  instances  in  the  book  of  Genesis. 

By  dreams  he  discovered  his  will  in  numerous  instances  ; 
see  the  remarkable  case  of  Joseph,  Gen.  xxxvii.  5,  9.  of  Ja- 
cob Gen.  xxxii.  1,  &c.  xlvi.  2,  &c.  of  Pharaoh,  Gen.  xh.  1—7. 
of  Nebuchadnezzar,  Dan.  iv.  10—17.  For  the  ditlerent  ways 
in  which  God  communicated  the  knowledge  of  his  will  to 
mankind,  see  the  note  on  Gen.  xv.  1. 

13.  On  mij  servants  and  on  my  liand-maiaens]  1  his  pro- 
perly means  persons  of  the  lowest  condition,  such  as  male  and 
female  slaves.  As  the  Jews  asserted  that  the  spirit  of  pro- 
phecy never  rested  upon  a  poor  man  ;  these  words  are  quoted 
to  show  that,  under  the  Gospel  dispensation,  neither  6o?(rf  nor 
free,  male  nor  female,  is  excluded  from  sharing  m  the  gifts 
and  graces  of  the  Divine  Spirit. 

19  /jfiWs/ioic  iPonders-\  It  is  likely  that  both  the  prophet 
and  the  apostle  refer  to  the  calamities  that  fell  upon  the  Jews 
at  the  destruction  of  Jerusalem ;  and  the  fearful  signs  and 
portents  that  preceded  these  calamities.  See  the  notes  on 
Matt   xxiv  5—7.  where  these  are  distinctly  i-elated. 

Blood  fire,  aiid  vapour  of  sjno/ce}  Skirmishes  and  assassi- 
nations over  the  land  ;  and  wasting  the  country  with  fire  and 

20  The  stm  shall  be  ttirned  into  darkness,  ayid  the  moon 
into  blood]  These  are  figurative  representations  of  echpses 
intended,  most  probably,  to  point  out  the  fall  of  the  civil  and 
ecclesiastical  state  in  Judea  ;  see  the  notes  on  Matt  xxiv  29. 
That  the  swn  is  darkened,  when  a  total  eclipse  takes  place, 
and  that  the  moon  appeai-s  of  a  bloody  hue,  in  such  circum- 
stances every  person  knows.  ,     ,    u  t 

21  Whosoever  shall  call  on  the  name  of  the  Lord,  shall  be 
saved.]  The  predicted  ruin  is  now  impending ;  and  only  such 
as  receive  the  Gospel  of  the  Son  of  God  shall  be  saved.  And 
that  none  but  the  Chrislians  did  escape  when  God  poured 
out  these  judgments,  is  well  known  ;  and  that  all  the  utiris- 
^ans  did  escipe,  not  one  of  them  perishing  in  these  devasta^ 
tions,  stands  attested  by  the  most  respectable  authority,  fete 
the  note  on  Matt.  xxiv.  13.  , 

2'>  A  man  approved  of  God]  AmicSetyiiCvov,  celehi  atea,  Ja- 
moiis.  The  sense  of  the  verse  seems  to  be  this  :  Jesus  of 
Nazareth,  a  man  sent  of  God,  and  celebrated  a.mongyou  by 
miracles,  wonders,  and  signs ;  and  all  these  done  in  such 
profusioA  as  had  never  been  done  by  the  best  of  your  most 
accredited  prophets.  And  these  signs,  &c.  were  such  as  de- 
monstrated his  divine  mission.  _ 

23  Him  being  delivered  by  the  determinate  counsel]  Up. 
Pe-irce  naraphrases  the  words  tlius  :  Him  having  heen  given 
forth  i  o.  sent  into  the  world,  and  manifested  by  being  made 
"ytesh,  and  dwelling  among  you,  as  it  is  said  in  John  i.  14.  see 

*'A-Vp2e  contends  that  ckSutov,  delivered,  does  not  refer  to 
God  but  to  Judas  the  traitor  :  "  the  Jews  received  Jesus 
delivered  up  to  them  by  Judas ;  the  immutable  counsel  of 
God  so  permitting."  o    \      .i    .  i 

Bv  the  determinate  counsel,  oiptanevn  fiov\r) ;  that  counsel 
of  God  which  defined  the  time,  place,  and  circumstance,  ac- 
cording (TrpoyvuiTt.)  to  his  foreknowledge,  which  always  saw 
what  was  the  most  proper  time  and  joZace  for  the  manifesta- 
tion and  crucifixion  of  his  Son;  so  that  there  was  nothing 
casual  in  these  things,  God  having  determined  that  the  salva- 
tion of  a  lost  world  should  be  brought  about  in  this  W'ay  ;  and 
neither  the  Jews  nor  Romans  had  any  power  here,  but  what 
was  "iven  to  them  from  above.    It  was  necessary  to  show  the 
Jews,  that  it  was  not  through  Christ's  weakness,  or  inahUily 
to  defe7id  himself,  that  he  was  taken  ;  nor  was  it  through 
their  maKce  merely  that  he  was  slain;  for  God  had  deter- 
mined long  before,  from  the  foundation  of  the  world,  uev. 
xiii.  8.  to  give  his  Son  a  sacrifice  for  sin ;  and  the  treachery 
of  Judas,  and  the  malice  of  the  Jews,  were  only  '''e  'nf'°'-'"V?i 
means  by  which  the  great  counsel  of  God  was  ""h'led  :  ine 
counsel  of  God  intending  the  sacrifice ;  but  never  ordering 
that  it  should  be  brought  about  by  such  wretched  means. 
This  was per7ni«ed  ;  the  other  was  decreed.  See  the  observa- 
tions at  the  end  of  this  chapter. 

340 


By  wicked  hands  have  crucified  and  alain)  1  think  this  re- 
fers to  the  Romans,  and  not  to  the  Jews  ;  the  former  beiff^ 
the  agents  to  execute  the  evil  purposes  of  the  latter.  It  in 
well  known  that  the  Jews  acHrvotvIcdged,  that  they  had  no 
power  to  put  our  Lord  to  death,  John  xviii.  31.  and  it  is  as  well 
known  that  the  punishment  of  the  cross  was  not  a  Jewish  but 
a  Roman  punishrnent :  hence  we  may  infer,  that  by  iia  xa- 
puv  avoiiiov,  by  the  hands  of  the  wicked,  the  Romans  arc 
meant,  being  called  avopioi,  without  taw,  because  they  had  no 
revelation  from  God ;  whereas  the  others  had  what  was  em 
phatically  termed  o  vo/ios  tov  Qcov,  the  law  of  God,  by  whifb 
they  profess  to  regulate  their  worship  and  their  conduct.  Il 
was  the  Jews,  tlierefore,  who  caused  our  Lord  to  be  crucified 
by  the  hands  of  the  heathen  Romans. 

24.  Whom  God  halh  raised  u])]  For,  as  God  alone  gave  Iiim 
up  to  death  ;  so  God  alone  raised  him  up  from  death. 

Having  loosed  the  pains  of  death]  It  is  generally  supposed 
that  this  expression  means^the  dissolving  of  those  bonify  or 
obligations,  by  which  those  who  enter  into  the  region  aftht' 
dead,  are  detained  there,  till  the  day  of  the  resurrection  :  uind 
this  is  supposed  to  be  the  meaning  of  n>n  ■''^an  chebley  ma- 
veth,  in  Psal.  cxvi.  3.  or,  ViNtt'  -'V^n  chcbley  sheol,  in  Psal. 
xviii.  5.  and  in  2  Sam.  xxii.  6.  to  which,  as  a  parallel,  this 
place  has  been  referred.  But  Kypke  has  sufficiently  proved, 
that  \vuv  raf  uSivai  Bavarov,  signifies  rather  to  rkmovk  the 
pains  or  sufferings  of  death.  So  Lucian,  He  Conser.  Hist. 
says,  "acopio*ts  siceat  to  some,  cXvac  tov  kvoctoi',  hemoves 
or  carries  off  the  fever.  So  Strabo  speaking  of  tlie  haim  mi 
Jericho,  says,  Xvct  Sa  «f£(/>uAaXyia5-  davitaaTuyf,  it  wonderfiilly 
REMOVES  the  headach,  &c."  That  Christ  did  suffer  the  pains 
and  sorrows  of  death  in  his  passion,  is  sufiicieutly  evident, 
but  that  these  were  all  removed,  previoxisly  to  liis  crucifixioo, 
is  fully  seen  in  that  calm  manner  in  which  he  met  il,  with  iilU 
its  attendant  terroi-s.  If  we  take  the  words  as  commonly  un- 
derstood, they  mean,  that  it  was  impossible  for  the  Prince  of 
life  to  be  left  in  the  empire  of  death :  his  resurrection  there- 
fore was  a  necessary  consequence  of  his  own  divine  power. 

Instead  of  davarov,  of  death,  the  Codex  Beza,  Syriac,  Cojx- 
tic  and  Vulgate,  have  Adou,  of  hell,  or  the  place  of  separate 
spirits ;  and  perhaps  it  was  on  no  better  authority  than  tliip 
various  reading,  supported  but  by  slender  evidence,  that.  He 
descended  into  hell,  became  an  article  in  what  is  called  the 
apostles'  creed.  And  on  this  article  many  a  popish  leeeBiJ 
has  been  builded,  to  the  discredit  of  sober  sense  and  true  r»- 

25.  For  David  speaketh  concerning  him]  The  quotation 
here  is  made  from  Psal.  xvi.  which  contains  a  most  remarka- 
ble prophecy  concerning  Christ ;  every  word  of  which  aji- 
plies  to  him,  and  to  him  exchisively.    See  the  notes  lher&. 

26  A7id  my  tongue  was  glad]  In  the  Hebrew  it  is  ■•Tt33  >X» 
vaiyagel  kehodi.  "And  my  glory  was  glad  :"  but  the  evan- 
gelist follows  the  Septuagint,  in  reading  Kat  rjyaXtairaTO  n 
)X6j(r(Taf(oii,whatall the othcrGi-eek  interpreters  in theljexapla, 
translate  So^a  ^wv,  my  glory  :  and  what  is  to  be  nnderstood 
by  glory  here  1  Why  the  soul  certainly,  and  not  the  tongue  ; 
and  so  some  of  the  best  critics  interpret  the  place. 

27  Thou  tcilt  not  leave  my  sout  in  hell}  hn  A6ov,  in 
Hades,  that  is,  the  state  of  separate  spirits,  or  tl»e  state  of  the 
dead  Hades  was  a  general  term  among  the  Greek  wTiters, 
by  which  they  expressed  this  stale ;  and  this  hadks,  was 
Tartarus  to  the  wicked,  and  Elysiumio  the /oorf.  bee  the 
explanation  of  the  word  in  the  note  on  Matt  xi.  ^. 

5-0  see  corruption.]  Dust  thou  art,  and  unto  dust  thmt 
Shalt  return,  was  a  sentence  pronounced  on  man  after  the 
f-iU  •  therefore  this  sentence  could  be  executed  on  none  but 
those  who  were  fallen;  but  Jesus  being  conceived  without 
<m  neither  partook  of  huuian  corruption,  nor  was  involved 
in  the  condemnation  of  fallen  human  nature  :  conseouenUy  it 
was  impossible  for  his  body  to  see  corruption  ;&ni  it  could 
not  have  undergone  the  temporary  death  to  which  it  was  not 
naturally  liable,  had  it  not  been  for  the  purpose  of  making  an 
atonement.  It  was  therefore  impossible  that  the  hiiman  na- 
ture  of  our  Lord  could  be  subject  to  corruption  ;  for  thongh  it 
was  possible  that  the  soul  and  it  might  be  separated  for  a 
time-  yet  as  it  had  not  sinned,  it  was  not  liable  to  dissolution  . 
and  its  immortality  was  the  necessary  consequence  of  its  be- 
ing pure  froni  transgression 


le  pure  irom  uitiiBgniooi"".  Tn,-»  ;,, 

28.  Thou  hast  made  knotvn  to  me  the  ways  of  life]  inai  is. 
the  way  from  tlic  region  of  deatlt,  or  state  o(  the  dead  ano 
separate  spirits  ;  so  tlmt  I  shall  reiume  the  same  Dotly,  Wo 


and  proves  the 


29  Men  and  brethren,  •  let  me  freelv  speak  unto  you  ^  of  tlii; 
patriarch  David,  that  lie  is  both  dead  and  buried,  and  his  se- 
pulchre is  with  us  unto  this  day. 

30  Therefore  being  a  prophet,  "=  and  knowing  thut  Oud  had 
sworn  witli  an  oath  to  him,  that  of  the  fruit  of  his  luins,  accord- 
ing to  the  flesh,  he  would  raise  up  Christ  to  sit  on  his  tlinme;  I 

31  He  seeing  this  before  spake  of  the  resurrection  of  l.'hrisl, 
*  that  his  soul  was  not  left  in  hell,  neither  his  tlccjhdid  see  cor- 
ruption. 

32  "  This  Jesus  hath  God  raised  up,  f  whereof  we  all  are  wit- 
nesses. 

33  Therefore  ^  being  by  the  right  hand  of  God  exaltoj,  and 
i"  having  received  of  tlie  Father  the  promise  of  the  U<jly  Ghost, 
he  i  hath  shod  forth  tills,  which  yc  now  see  and  hoar. 

34  For  David  is  not  ascended  into  the  heavens :  but  he  saith  j 
Winself,  kThe  I-ord  said  unto  my  Lord,  Sit  thou  on  my  right 
hand, 

«  Of,  I  iri»r.->' I  KinrjS.ln.  r)Kl3.a6-ceS»m.?.12,l3.  P.<».ltJ.  11.  Luk»  I. 
ne,«».  Rom.1.1.  2Tim.5.9-d  Ps..l6.ia  CK  13.'e.-«  Vtrje  ^.-f  Ch  l.S.-g  CIk 
^.Jl.   rhil.'J.9.  Il«b.l0  1'j.-h  John  H.aS.tt  15.36,*.  16.7.  13.  ChA.t. 


live  the  same  kind  of  life,  as  I  had  before  I  gave  up  my  life 
for  the  sin  of  the  world. 

Let  Hie  tpeaJc  frteljf — of  the  patriarch  David]  In  Midris 
T'illin,  it  is  said,  in  a  paraphrase  on  the  words,  luy  fle^ih  also 
thall  rest  in  hope,  "  ni;itlvcr  worm  nor  insocl  had  power  over 
David."  Il  is  possible  that  this  opinion  prevailed  in  the  time 
of  St.  Peter  ;  and  if  so,  his  words  are  liic  more  pointed  and 
f.ircihlc:  and  therefore  thus  applied  by  Dr.  Lightfool :  "  That 
this  pas.sago,  Thua  shall  not  leave  my  soul  in  hell,  &c.  is  not 
to  be  applied  to  David  himself,  appears  in  that  I  may  coiifl- 
di'iilly  aver  concerning  hiin,  that  he  was  dead  and  buried, 
and  never  rose  a^uiti,  but  his  soul  was  left  £i{  aiov,  iii  the 
state  of  the  dead,  and  HE  xaw  corruption  ;  for  liis  sepulchre 
is  with  us  to  this  day,  under  that  very  notion,  that  it  is  llie 
sepulchre  of  David,  who  died  and  was  there  buried  ;  nor  is 
there  one  syllable  mentioned  any  where  of  the  resurrection 
of  his  bixly,  or  the  return  of  his  soul  £(  aiov,/rom  the  state  of 
the  dead."  To  this  the  same  author  adds  tile  foUowinc;  re- 
markable note  :  I  cannot  slip  over  that  pa.ssage  Hieros.  Cha- 
(T'A'.  fol.  7S.  Rah.  Jose  saith,  David  died  at  Pentecost,  and 
all  Israel  bewailed  him,  atid  offered  their  sacrifices  the  day 
/olliiirin^.  This  is  a  reinarkHble  coincidence  :  and  may  be 
easily  applied  to  him,  of  whom  David  was  a  type. 

30.  According  to  thejicsh,  he  would  raise  vp  Christ]  This 
whdie  clause  is  wanting  in  ACD,  one  of  the  Syriac,  the  Cop- 
tic, .Kthiopic,  Armenian,  and  \'vlgate;  and  is  variously  en- 
tertiil  in  others.  Griesl/ach  rejects  it  from  the  text,  and  pro- 
fessor White  says  of  the  words,  "  cerlissime  delenda,"  they 
should  doubtless;  be  expunged.  This  is  a  gloss,  says  Schoett- 
gen,  that  has  crept  into  the  text,  which  I  prove  thus  :  1.  The 
•fyriac  and  Viilgale,  the  most  ancient  of  the  versions,  have 
not  these  words.  2.  The  passage  is  consistent  enough  and  in- 
telligible without  them.  3.  They  are  superfluous,  as  the  mind 
tif  tlve  npostle  concerning  the  resurrection  of  Christ  lollows 
immediati-Ay  in  the  siiccet^ding  verse.  The  passage,  therefore, 
mv.drding  to  Fip.  Pearce,  should  be  read  thus,  Therejort  be- 
i«<  «  prophet,  and  kriotcing  that  God  had  sttorn  iciLlt  an 
oath,  oj  the  friiil  of  his  loins,  to  sit  on  his  throne  ;  audfore- 
t'eing  tlial  hi  (God)  would  raise  up  Christ,  he  spake  of  the 
resHnectUtn  of  Christ,  &c.  "In  this  translation  the  words 
which  I'rter  quotes  for  David's,  are  exactly  the  same  with 
what  \\>:  read  in  the  Psalin  abo^-e-mentioned :  and  the  circum- 
stance of  David's  foreseeing  that  Christ  wjis  Jo  be  raised  up, 
and  was  the  person  incanl,  is  not  represented  as  a  part  of  the 
oath ;  but  is  only  made  to  lie  Peter's  assertion,  that  David  as  a 
pro^iliet,  did  foresee  it,  and  meant  it." 

31.  Thut  his  soul  Was  not  lift  in  hell]  The  words  tj  ipvxi 
avTov,  hi*  soul,  arc  omilteil  by  "AU<;D.,  Syriac,  Coptic,  yKthio- 
pie,  and  Vulgate,  tiriesttach  hi«fi  left  Ihem  out  of  the  text, 
kad  Professor  WliiLe  says  again,  certissime  delenda.  The 
passage  may  be  thus  read  :  "he  spake  of  the  resurrection  of 
I'hrist,  that  he  was  not  left  in  hades,  ncitlterdid  his  flesh  see 
corruption."  For  the  various  readings  lathis  and  the  pre- 
ceding verse,  ace  Orirsbach. 

'Jfi.  Whrrcof  we  all  are  witnesses.]  That  is,  the  whole  120 
■aw  him  aftisr  he  ro«c  from  tlie  dead  ;  and  were  all  readv,  in 
tli*  face  of  pemecution  and  death,  to  attest  this  great  trutli. 

33.  By  the  right  hand  of  God  exalted]  Rai>i«-d  by  omnipo- 
tence to  the  liigrw.st  disdiit'y  in  the  realms  of  glory,  to  ait  at  the 
right  hand  of  titwl,  and  adininiHter  the  laws  of  both  worlds. 

The  promise  if  the  Holy  GhosI]  This  was  the  promise  that 
he  had  made  to  them  a  little  before  he  sulU'red,  as  may  be 
»een  in  John  xiv.  and  xvi.  and  after  he  had  risen  from  the 
de.ad,  Luke  xxiv.  19.  and  which,  as  the  apostle  says,  was  note 
shedfonh. 

34.  David  it  not  ascended]  Consequently,  he  ha£  not  sent 
fijrth  this  extraordinary  gift  ;  but  it  comes  fmm  his  l.«)rd,  of 
whom  he  said,  tlie  Lord  said  unio  my  Lord,  &■•:.  See  the  note 
on  these  words,  Matt.  xxii.  44. 

35.  Until  I  make  thy  foes  thy  footstool]  It  was  usual  with 
conquerors  to  put  their  feet  on  llie  necks  of  vanquished  lead- 
ers ;  OB  emblematical  of  the  state  of  subjection  to  which  they 
were  reduced,  and  the  total  extinction  of  their  power.  By 
quoting  these  words,  Peter  shows  the  Jews,  who  continued 
enemies  to  Christ,  that  their  discomfiture  and  ruin  must  ne- 
cessarilv  take  place  ;  their  own  king  and  prophet  having  pre- 
Uicted  this  m  connexion  wiUi  tljc  other  things  which  had  al- 


CH AFTER  11.  rc»arrcction  of  Chrisf. 

35  Until  I  make  thy  foes  thy  footstool. 

36  Thi;refore  let  all  the  house  of  Israel  know  asfsiiredly,  that 
(;od  '  halh  niaile  that  same  Jesus,  whom  ye  have  crucilird, 
both  Ixird  and  Christ. 

37  II  Now  when  they  heard  this,  ""  they  were  pricked  in  their 
heart,  and  .said  unto  Peter  and  to  the  rest  of  the  apostles,  Slen 
and  brellircn,  what  shall  we  do? 

3S  Then  Peter  said  unto  them,  "Repent,  and  be  baptized 
every  one  of  you  in  tlie  name  of  Jesus  Christ,  for  the  remis- 
sion of  sins ;  and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 

39  For  the  promise  is  unto  you,  and"  to  your  children,  and  'to 
all  that  are  afar  oir,  eren  as  many  as  the  Lord  our  tJod  shall  call. 

40  And  with  many  other  words  did  he  testify  and  exhort,  say- 
ing, Save  yourselves  from  this  untoward  generation. 

41  11  Then  they  that  gladly  received  his  word  wefe  baptised  : 
and  the  same  day,  there  were  added  unto  them,  about  tlii'ee 
thousand  souls. 

iCli.10  15.  F.i>h.4.e.— k  Pm.lin.l.  Malt.  a2.«.  1  Cor.lS.SV.  Eoh.  l.W.  Heti.  I. 
Il-lt"«..5.31.-ni  Zech.ia.lO.  LukeSlO.  Ch.9.fi.«l.  16.30.— n  Lukf  24. «7.  C:li.3. 
19.— o  Jo«l  2.28.  C1..3.2.5-pCh.l0.45.&  11.15,  13.«t.  14.27  &  15.3,8,11.    Eph. 2.13.17. 

ready  liecn  so  litcnilly  and  circumstantially  fulfilled.  This 
conclusion  had  the  desired  ellect,  when  pressed  liome  with  the 
strong  application  in  the  following  verse. 

30.  Both  Lord  and  Christ.]  Not  only  the  Messiah,  but  the 
supreme  Governor  of  all  things  and  all  persons,  Jews  and 
Gentiles,  angels  and  men.  In  the  preceding  discoui'se,  Peter 
assumes  a  fact,  which  none  would  attempt  to  deny,  viz.  that 
Jesus  had  been  lately  crucified  by  them.  He  then,  1.  Proves 
his  resurrection.  2.  His  ascension.  3.  His  e.Yaltation  to  tlie 
right  hand  of  God.  4.  The  effusion  of  the  Holy  Spirit,  which 
was  the  fruit  of  his  glorification,  and  which  liaa  not  only  been 
promised  by  himself,  but  foretold  by  their  own  prophets  :  in 
consequence  of  which,  5.  It  was  indisputably  proved,  that 
this  same  Jesus,  whom  they  had  crucifled,  was  tlie  promised 
Messiah ;  and  if  so,  6.  The  Governor  of  the  universe,  from 
whose  power  and  justice  they  had  every  thing  to  dread,  as 
they  refused  to  receive  his  proffered  mercy  and  kindness. 

37.  When  they  heard  this,  they  were  pricked  in  their  heart] 
This  powerful,  intelligent,  consecutive,  and  inleresting  dis- 
course, supported  every  where  by  propAeciesandcorrespond- 
ingyoc/s,  left  them  without  reply  and  without  excuse  ;  and 
they  plainly  saw  there  was  no  hope  for  them,  but  in  the  mer- 
cy of  hitn  whom  they  had  rejected  and  crucified 

What  shall  ice  do  ?]  How  shall  we  escape  those  judgments, 
which  we  uow  see  hanging  over  our  heads  ! 

3^^.  Peter  said  unto  them,  Repent]  McravorjiraTC  ;  humble 
yourselves  before  God,  and  deeply  deplore  the  sins  you  have 
committed  ;  pray  earnestly  for  mercy,  and  deprecate  the  dis- 
pleasure of  incensed  justice.  For  a  deAnitton  of  repentiince^ 
see  on  Matt.  iii.  2. 

And  be  baptized  every  one  of  yott]  Take  on  you  the  pub- 
lic profession  of  the  religion  of'^Christ,  by  being  baptized  i7t 
his  name ;  and  thus  acknowledge  yourselves  to  be  his  disci- 
ples and  servants. 

For  the  remission  of  sins]  E15  aipcaiv  auapriiov,  in  refe- 
rence to  the  remission,  or  removal  of  sins,  iiaptism  pointing 
out  the  purifyng  influences  of  the  Holy  .Spirit ;  and  it  is  in  re- 
ference to  that  purification  that  it  is  admintstcred,  and  should 
in  consideration  never  be  separated  from  it.  For  baptism  it- 
self purifies  not  the  conscience  ;  il  only  points  out  tne  grace 
by  which  this  is  to  be  done. 

"i'e  shall  receive  the  gift  of  the  Holy  Ghost]  If  ye  faithfully 
use  the  sign,  ye  shall  "get  the  substance.  Receive  tlie  bap- 
tism, in  reference  to  the  removal  of  sins,  and  ye  shall  receive 
the  Holy  Ghast,  by  whose  agency  alone  the' efficacy  of  the 
blooil  of  the  covenant  is  applied,  and  by  whose  refining  power 
the  heart  is  purified.  It  was  by  being  baptized  in  the  name  of 
Christ,  that  men  took  upon  themselves  the  profession  of  Chris- 
tianity ;  and  it  was  in  consequence  of  this,  that  the  disciples 
of  Clirist  were  called  Chbistians. 

39.  F>ir  the  promise  is  unto  you]  Jews  of  the  land  of  Ju- 
dea  :  not  only  the  fulfilment  of  the  promise  which  he  had 
lately  recited  from  the  prophecy  of  Joel  was  made  to  them  ; 
but  in  tliis  promise  was  also  included,  the  purification  froni 
sill,  with  every  gift  and  grace  of  the  Holy  Spirit. 

To  all  that  are  ajfaroff]  To  the  Jews  wherever  dispersed, 
and  to  all  the  Gentile  nations  :  for,  though  St.  Peter  had  not 
as  yet  a  formal  knowledge  of  the  calling  of  the  Gentiles,  yet 
the  Spirit  of  God,  by  which  he  spoke,  had  undoubtedly  this 
in  view;  and  therefore  the  words  are  added,  even  as  7nany 
as  the  Lord  our  God  shall  call  ;  i.  e.  all  to  whom,  in  the  course 
of  his  providence  and  grace,  he  shall  send  the  preaching  of 
Christ  crucified. 

40.  Sare  yourselves  from  this  untoward  generation]  Sc- 
parate  yourselves  from  them  ;  be  ye  saved,  aoidnrc  :  the  pow- 
er is  present  with  you,  make  a  proper  use  of  il,  and  ye  siiall 
be  delivered  from  their  obstinate  unbelief,  and  the  punish- 
ment that  awaits  it  in  the  destruction  of  tliein  and  their  city 
by  the  Romans. 

41.  Tlicy  that  gladly  received  his  word]  The  word  aer/jri'Wj-, 
which  signifies /oy/u%,  readily,  willingly,  implies  that  they 
approved  of  the  doctrine  delivered  :  that  they  were  glad  to 
hear  of  this  way  of  salvation  ;  and  that  they  began  imme- 
diately to  act  according  to  its  dictates.  This  liist  sense  is  well 
expressed  in  a  similar  phrase  bv  JosepUus,  when  speaking  of 
ilic  young  Israelites  enticing  the  Midianilish  women  to  sin, 
by  fair  speeches,  he  sayis,  at  it  ac^tevoi  cc^auevai  Tuvi  Aojovc 

311 


T'/ie  'happy  state  of 


THE  ACTS. 


t\e  primiti've  Christians. 


A2  '  And  they  continued  steadfastly  in  'the  apostles'  doc- 
trine and  fellowship,  and  in  bi-eaking  of  bread,  and  in 
prayers. 

43  And  fear  came  upon  every  soul ;  and  ■■  many  wonders  and 
«igns  were  done  by  the  apostles. 

44  And  all  that  believed  were  together,  and  '  had  all  things 
common ; 


avvr)caav  avTots,  Ant.  I.  iv.  c.  4.  Then  they  who  approved  of 
their  words  consorted  with  them.  The  word  is  however  omit- 
ted by  ABCD.,  Coptic,  Sahidic,  jEthiofjic,  Vulgate,  the  Itala 
of  the  Codex  BeztB,  Clemens,  and  OlirysostoiK. 

Were  bablized]  That  is,  in  the  7iame  cf  Jesus,  -ver.  '38.  for 
this  w»s  the  criterion  of  a  Jew's  conversion  ;  and  when  a  Jew 
had  received  baptism  in  this  name,  he  was  excluded  from  all 
communication  with  hisconntrymen  ;  and  no  man  would  have 
forfeited  such  privileges,  but  on  the  fullest  and  clearest  con- 
viction. This  baptism  was  aveiy  powerful  means  to  prevent 
their  apostacy  ;  they  had,  by  receiving  baptism  in  the  name 
■of  Jesus,  renounced  Judaism,  and  all  the  political  advantages 
connected  with  it  ;  and  they  found  it  indispensably  necessa- 
ry to  make  the  best  use  of  that  holy  religion  which  they  had 
jvjceived  in  its  stead.  l>r.  Lightfoot  has  well  i"emarked,  that 
the  GeBtiles  who  received  the  Christian  doctrine,  were  bap- 
tized in  Hie  name  of  the  Father,  and  the  Son,  and  the  Holy 
•Ghost ;  whereas,  the  Jewish  converts,  for  the  reasons  already 
•given,  were  bnptizcd  in  the  name  of  the  Lord  Jesus. 

Were  added — three  thousand  souls]  Tlpoaeredriaav,  they 
went  over  from  one  party  to  another.  The  Greek  writers 
make  use  of  this  verb  to  signify  that  act  by  which  cities, 
(towns,  or  provinces,  changed  their  masters,  and  jntt  them- 
selves under  another  government.  So  these  30U0  persons  left 
■the  scribes  and  Pharisees,  and  put  themselves  under  the 
iteaching  of  the  apostles,  professing  the  Christian  doctrine; 
:und  acknowledging  that  Christ  was  come  ;  and  that  he  who 
was  lately  crucified  by  <tlie  Jews,  >was  the  promised  and  only 
Messiah  ;  and  in  this  faitli  'they  were  baptized. 

These  3000  were  not  converted  under  one  discourse,  nor  in 
one  place,  nor  by  one  person.  All  the  apostles  preached  ; 
iome  in  one  language,  and  some  in  another  :  and  not  in  o?ie 
liouse  ;  for  where  was  there  one  at  that  time,  that  could  hold 
sucli  a  multitude  of  people  1  For  out  of  tlie  multitudrs  that 
Sieard,  -3000  were  converted  ;  and  if  one  in  five  was  convert- 
ed, it  must  have  been  a  very  large  proportion.  •  The  truth 
seems  to  be  this  :  All  tlie  apostles  preached  in  different  parts 
lOf  the  city,  during  the  couree  of  that  day  :  and  in  that  day, 
ri)  vjixcpa  exctvi],  3000  converts  were  the  fruits  of  tlie  conjoint 
exertions  of  these  holy  men.  Dr.  Liglitfoot  thinks  that  the 
account  in  this  place,  is  the  fulfilment  of. the  propljecy  in 
Psalm  ex.  1,  &e.  '7'he  Lord  said  unto  my  Lord,  Sit  thou  on 
itny  right  hand  ;  this  refers  to  the  resurrection  and  ascension 
jo{  Cliiist.  7'hy  people  shall  be  willing  in  the  day  of  thy  pow- 
er, ver.  3.  This  was  the  day  of  his  power  ■;  and  while  the 
apostles  proclaimed  his  deatli,  resurrection,  and  ascension, 
ihe  people  came  teillingly  in,  and  embraced  the  doctrines  of 
X^liristitmily. 

42.  They  continued  ateadfaatly  in  tihe  apostles'  doctrine] 
They  received  it,  retained  it,  and  acted  on  its  principles. 

And  fellowship]  Koivbivia,  community;  meaning  associa- 
tion for  religious  and  spiritual  purposes.  The  community  of 
^florfs  cannot  be  meant;  for  this  is  mentioned  verses  44,  45. 
where  it  issaid,tliey  had  all  things  common. 

And  ih  breaking  of  bread]  Whether  this  means  the  holy 
.eucharisi,  or  their  common  meals,  is  difficult  to  say.  Tlie  Sy- 
r;'«c  .tinderstands  it  of  the  former.  Breaking  of  bread,  was. 
'tliat  act  which  preceded  Sl feast  or  meal:  and  which  was  per- 
iformcd  by  the  master  of  the  liousc,  when  he  pronounced  the 
iilessing :  what  we  would  call  grace  before  meat.  See  the  form 
im  Matt.  xxvi.  26. 

A7id  in  prayers.]  In  suppSications  to  God  for  an  increase  of 
grace  aiid  life  in  their  own  souls :  for  establishment  in  the 
truth  which  they  had  received  ;  and  for  tlic  extension  of  the 
kingdom  of  Christ  in  tlie  salvation  of  men.  Behold  tlie  em- 
ployment of  the  primitive  and  apostolic  church  !  1.  They  were 
buildcd  up  on  the  foundation  of  the  prophets  and  apostles, 
Jesus  Christ  himself  being  the  corner-stone.  2.  They  con- 
tinued steadfastly  in  that  doctrine,  which  they  had  so  evidently 
received  from  God.  3.  They  were  separated  from  the  world 
and  lived  in  a  holy  Christian  feliousliip,  strengthening  and 
building  up  each  other  in  their  most  lioly  faith.  4.  They  were 
freciuent  in  breaking  bread-;  io  r.emembrance  that  Jesus  Christ 
died  for  them.  5.  They  conlinued  in  prayers  ;  knowing  that 
they  could  he  no  longer  faitliful  than  while  they  were  upheld 
by  their  <;od;  and  knowing  also,  that  they  could  not  expect 
his  grace  to  support  them,  unless  they  humbly  and  earneslly 
■prayed  for  its  contiimance. 

•13.  And  fear  came  upon  every  soul]  Different  MSS.  and 
Versions  read  this  clause  thus.  And  gk^kt  fear  and  t«embi.ino 
came  upon  every  soulin  Jerusalem.  For  several  weeks  past, 
they  had  a  series  of  the  most  astonishing  miracles  wrought  be- 
fore their  eyes  ;  they  were  puzzled  and  confounded  a-t  the 
manner  in  which  the  ajiostlcs  preached  ;  who  charged  them 
home  with  the  doiiberate  nmrder  of  Jesus  Christ;  and  who 
Httcsled  in  the  most  positi\e  manner,  .tli.'tt  he  was  risen  from 
the  dead,  and  that  God  had  sent  down  that  mighty  effusion  of 
iiie  Spirit,  which  they  jiow  witnessed,  as  a  proof  of  his  resur- 

342 


45  And  sold  their  possessions  and  goods,  and » parted  them  to 
all  men,  as  every  man  had  need. 

46  "  And  they,  continuing  daily  with  one  accord  ^  in  the  tem- 
ple, and  "•  breaking  bread  "  from  house  to  house,  did  eat  their 
meat  with  gladness  and  singleness  of  heart, 

47  Praising  God,  and  ^  having  favour  with  all  the  people.  And 
^  the  Lord  added  to  the  church  daily,  such  as  should  be  saved. 

11  Ch.l.:4.-v  Liiki:a4.  5.1.  Ch.  5.43.— w  Ch.al.-.-x  Or,  al  homc.-y  Luke 2. 5-1 
Ch.4.:fi    Rom.  14  18.— zCh  5.14. &,  11.24. 


rection  and  ascension  :  and  that  this  very  person  whom  they 
had  crucified,  was  appointed  by  God  to  be  the  Judge  of  quick 
and  dead.  They  were  in  consequence  stung  with  remorse, 
and  were  apprehensive  of  thejudgments  of  God  ;  and  the  won- 
ders and  signs  continually  wrought  by  the  apostles  were  at 
once  proofs  of  the  celestial  origin  of  their  doctrine  and  mis- 
sion, and  of  their  own  baseness,  perfidy,  and  wickedness. 

44.  And  all  that  believed]  Oc  inaTivovTCi;  the  believers,  i.  p. 
those  who  conscientiously  credited  the  doctrine  concerning 
the  incarnation,  crucifixion,  resurrection,  and  ascension  of 
Jesus  Christ ;  and  had,  in  consequence,  received  redemption 
in  his  blood. 

Were  together]  Etti  to  aoro.  "These  words  signify  either, 
in  one  time,  chap.  iii.  1.  or  in  one  place,  chap.  ii.  1.  or  in  one 
thing.  The  last  of  these  three  senses  seems  to  be  the  most 
proper  here  ;  for  it  is  not  probable  that  the  believers,  who 
were  then  3000  in  number,  ver.  41.  besides  the  120  spoken  of 
chap.  i.  15.  were  used  all  to  meet  at  one  time,  or  in  one  place 
in  Jerusalem."  See  Bp.  Pearce. 

And  had  all  things  common]  Perhaps  this  has  not  been  well 
understood.  At  all  the  public  religious  feasts  in  Jerusalem, 
there  was  a  sort  of  community  of  goods.  No  man  at  such  times 
hired  houses  or  beds  in  Jerusalem  ;  all  were  lent  gratis  by  the 
owners :  Yoma,  fol.  12.  Megill.  id.  26.  The  same  may  be  well 
supposed  of  their  ovens,  cauldrons,  tables,  spits,  and  other 
utensils.  Also,  provisions  of  water  were  made  for  them  at  the 
public  expense.  Shekali7n,cav.9.  See  Lightjoothere.  Therefore 
a  sort  of  community  of  goods  was  no  strange  thing  at  Jenisa- 
lem,  at  such  times  as  these.  It  appears,  however,  that  this 
community  of  goods  was  ca.me&  fur Dier ;  for  Ave  arc  informed 
ver.  45.  that  they  sold  their  possessions  a?id  their  goods,. and 
parted  them  to  all  as  every  man  had  need.  But  this  probably 
means,  that  as  in  consequence  of  this  remarkable  out-]^)uring 
of  the  Spirit  of  God,  and  their  conversion,  they  were  detained 
longer  at  Jerusalein  than  they  had  originally  intended  ;  they 
formed  a.\i.\nAoi  community  for  the  time  being, that  none  might 
suffer  want  on  the  present  occasion;  as  no  doubt  the  unbe- 
lieving Jews,  who  were  mockers,  ver.  13.  would  treat  these 
new  converts  with  the  most  marked  disapprobation.  That  an 
absolute  community  of  goods  never  obtained  in  the  church  al 
Jerusalem,  unless  for  a  very  short  time,  is  evident  from  the 
apostolical  precept,  1  Cor.  xvi.  1,  &c.  by  which  collections 
were  ordered  to  be  made  for  the  poor;  but  if  there  had  been 
a  community  of  goods  in  the  church,  there  could  have  been 
no  ground  for  such  recommendations  as  these,  as  there  could 
have  been  no  such  distinction's  rich  and  poor,  if  every  one 
on  entering  the  church,  gave  up  all  his  goods  to  a  common 
stock.  Besides,  while  this  sort  of  community  lasted  at  Jeru- 
salem, it  does  not  appear  to  have  been  imperious  upon  any  ; 
persons  might  or  might  not  thus  dispose  of  their  goods,  as  wo 
learn  from  the  case  of  Ananias,  ch.  v.  4.  Nor  does  it  appear 
that  what  was  done  at  Jerusalem  at  this  time  obtained  in  any 
other  branch  of  the  Christian  church :  and  in  this  and  the  fifth 
chap,  where  it  is  mentioned,  it  is  neither  praised  nor  blamed. 
We  may  therefore  safely  infer,  it  wae  something  thatwasdoiie 
althietime,ofi  this  occasion,  throughsome  ?oca//!efess!7//,  which 
the  circumstances  of  the  Infant  church  at  Jerusalem  might 
render  expedient  for  that  place,  and  on  that  occasion  only. 

46.  They,  continuing  daily  with  one  accord  in  the  temple] 
They  were  present  at  all  the  times  of  public  worship,  and 
joined  together  in  prayers  and  praises  to  God ;  for  it  is  not  to 
be  supposed  tliat  Mey  continued  to  oflfer  any  of  the  sacrifices 
prescribed  by  the  law. 

Breaking  bread  from  house  to  house]  This  may  signify  that 
select  companies  who  were  contiguous  to  each  other,  trequeut- 
lyate  together  at  their  respective  lodgings  on  theirreturn  frum 
public  worship.  Butfcar'  okcoi/,  which  we  translate /Vom  house 
to  house,  is  repeatedly  used  by  the  Greek  writers  for  home,  or, 
at  home ;  (see  margin;)  for  though  they  had  all  thing.?  incom- 
mon,  each  person  lived  at  his  own  table.  Breaking  bread  is 
used  to  express  the  act  of  taking  their  meals.  The  bread  of 
the  Jews  was  thin,  hard,  and  dry,  and  was  never  cut  with  the 
knife,  as  ours  is;  but  was  simply  broken  by  the  hand. 

With  gladness  and  singleness  of  heart:]  A  true  picture  of 
genuine  Christian  fellowship.  They  ute  their  bread:  they  had 
no  severe/a«'/.s' .■  the  Holy  Spirit  had  done  in  their  souls,  by 
his  refining  influence,  what  others  vainly  expect  from  bodily 
austerities.  It  may  be  said  also,  that  if  they  had  no  severe 
fasts,  they  had  no  splendid  feasts ;  all  was  moderation,  and 
all  was  coiitcntiucnt.  They  were  full  of  gladness,  spiritual  joy, 
and  happiness  ;  and  singleness  of  heart,  every  man  worthy  of 
the  confidence  of  his  neighbour;  and  all  ^calking  by  the  same 
rule,  and  minding  the  same  thing. 

47.  PraisivgGod]  As  the  fountain  whence  they  had  derived 
ail  their  sph-itual  and  temporal  blessings;  seeing  him  in  all 
things,  and  magnifying  the  work  of  his  mercy. 

Having  favour  with  all  the  peop'e]  Every  honest,  iipnght 
Jew,  would  naturally  esteem  these  for  the  simplicity,  purity, 


Ghsercations  on.  the 


CHAPTER  II. 


foreknoxtledgc  of  God. 


•and  charity  of  their  lives.  The  scandal  of  the  crass  liad  not 
jet  oommenced ;  for  though  they  had  put  Jesus  Christ  to  death, 
they  had  not  yet  entered  into  a  systematic  opposition  to  the 
<{«clrines  he  taught. 

And  the  Lord  added  to  the  church  daily,  such  as  shaitld  be 
tared.)  Though  many  approved  of  the  hie  and  manners  of 
these  primitive  Christians,  yet  they  did  not  beconie  members 
«f  this  holy  church  ;  fiod  permitting  none  lo  be  adtle.d  to  it, 
but  Tovf  ati)^our.vovf.ith»se  who  tcere  saved  from  their  sins  and 
prejudices.  The  church  of  Christ  w;i.s  made  upof.wni/s;  sin- 
tiers  were  not  permitted  to  incorporate  themsclv&s  with  It. 

One  MS.  and  tlie  Armenian  versions.  Instead  of  rovi  trMt^o- 
fitvovf,  the  .tazyed,  have  ro<$  aoi^oficvotfy  to  them  ifho  icere 
tatted:  reading  the  verse  ttnis  :  And  the  Lord  added  diiily  to 
those  vJbo  were  saved.  lie  united  tluise  who  were  daily  rnn- 
verted  under  tiie  preacliing  of  the  apostles,  lo  those  wlio  had 
already  been  converted.  And  tlius  every  lost  sheep  tlial  wag 
found,  was  brouglit  to  thc^ock,  that  underllie  direction  of  the 
tfreat  Master  Shepherd,  they  inigtitgoout  and  In,  and  lind  pas- 
lure.  Th*-  wwrds,  lo  the  ohurth,  ti)  CKK^n'^ia,  are  omitted  by 
HC,  Coptic,  Sakittic^  jf:tlii«pic,  Armenian,  and  Vulgate,  and 
several  add  th*  vvoRts  tofi  to  avro,  at  that  time  (whicli  begin 
•  lie  llrst  verae  of  the  next  chapter)  to  Iho  conchision  of  tills, 
Mv  old  M.S.  Knjlish  Bible,  reads  the  verse  thus:  jfot  SO  tIjC 

St'orU  cnrre.9cB  hem  tliat  tocren  maaU  saaf,  crj)c  tinij, 

Into  t\)C  same  tijfllfl.  Nearly  the  same  rendering  as  tliot  ni 
Wicklif-  Our  translation  of  rovf  awl^onemvi,  such  as^  should 
hf.  saved,  is  improper  and  insupportable.  The  original  means 
simply  and  solely  tho.^e  who  were  then  saved  ;  those  who  were 
redeemed  from  their  sins,  ajid  baptized  Into  the  faitli  of  Jesus 
Christ.  The  .same  as  those  whom  St.  Paul  addressed,  Eph.  11. 
S  hy  ^lace ye  are  saved.,  s<Trc ae<Ti.>iievoi  :  or,  ye  are  those  who 
hare  hern  saved  by  grace.  .So  in  Titus  iii.  5.  according  to  his 
tiiercy  h-e  saved  us,  c<ru>aci>  ij^nj,  by  the  washing  of  regenera- 
tion. And  in  1  Cor.  i.  18.  we  have  the  words  roij  o-w^o/nti/oi?, 
them  who  are  saved,  to  express  those  who  had  received  the 
Christian  faith  ;  in  oppositum  to  roif  n'''oAAv//ci'oi?,  those  who 
nre  lost,  namely,  the  Jews,  who  obstinately  revised  to  receive 
fsaUation  on  the  terms  of  the  flospel,  the,  only  way  in  which 
they  could  be  saved  :  for  it  was  by  embracing  the  Cospel 
of  Cbri.<t  that  they  were  put  in  a  state  of  salralion  :  and  l)y 
the  grace  it  imparted,  artually  saved  from  the  power,  guilt, 
and  dominion  of  sin.  See  1  Cor.  xv.  2.  I  make  known  unto 
you,  brelhren,  tlie  Gospel  which  I  preached  unto  you,  which 
ye  hare  received,  and  in  which  ye  slaiid:  and  nv  which  ve 
AiiE  s.WED,  (5i'  ov  Kai  aoiScrrde.  Our  translation,  which  indeed 
existed  long  before  our  present  authorized  version,  as  may  be 
K-en  in  Cardinarden's  Bible,  1566;  Beck's  Bible,  1549;  and 
Tiiidiirs  Testament,  printed  by  Will.  Tylle,  in  \M8,  Is  bad  in 
itself,  but  it  has  been  rendered  worse  by  the  comments  put 
«n  it,  viz.  that  those  whom  God  adds  to  the  church,  shall  ne- 
cessarily and  unavoidably  be  eternally  saved  ;  whereas  no 
ffuch  thing  Is  hinted  by  the  original  text,  be  the  doctrine  of  the 
indefectibilily  of  the  saints  true  or  false;  which  shall  be  exa- 
mined in  its  proper  place. 

On  that  awful  subject,  (Xts  foreknowledge  of  God,  sometliing 
has  alre.-i'dy  been  spoken,  see  ver,  2.3.  Though  it  is  a  subject 
T.hlch  no  finite  nature  can  comprehend,  yet  it  Is  possible  so 
to  understand  what  relates  to  us  in  it,  as  to  avoid  those  rocks 
itt  presumption  3lU(\  despondency,  on  which  multitudes  have 
been  shipwrecked.  The  foreknowledge  of  God  Is  never  spoken 
of  ill  reference  Xohim.ielf,  but  In  reference  to  us:  in  him  pro- 
perly, there  is  neither  foreknowledge,  nor  aflerknowledge. 
Omniscience,  or  the  power  to  know  nil  Utings,  is  an  attribute 
of  (Jod,  and  exists  in  him  as  omnipotence  or  the  power  to  do 
aJI  things.  He  can  do  whatsoever  he  will ;  and  he  does  what- 
p»ever  is  fit  or  projjer  lo  be  done.  God  cannot  have/oreA?)^;/!- 
ledge,  strictly  speaking,  because  this  would  suppose  that  there 
was  .someihlmr  rorning.  In  what  we  caW  futurity,  wliich  had 
not  yet  arrived  at  the  presence  of  the  Deity.  Neither  can  he 
have  any  aflerknowledge,  strictly  speaking,  for  this  would 
suppose  lha"t  something  tliat  had  taken  place.  In  what  we  call 
preleieitynrpasl  fi'me,  had  now  got  beyond  {he  presence  of  the 
Deity.  As  God  exists  in  all  tliat  can  be  called  eternity,  so  lie 
iK  equally  every  where  :  notliing  can  be  future  to  him,  be- 
cause he  lives  in  ixW  futurity ;  nothing  can  be  past  to  him,  be- 
cause he  equally  exists  in  all  past  lime  :  futurity  and  prete- 
re'ay  are  relative  terms  to  us ;  but  they  can  have  no  relation  to 
that  Gml  wtio  dwells  In  every  point  of  eternity,  with  whom  all 
that  Is  past,  nil  that  is  preset>l,  and  all  that  is  future  to  man, 
e.vists  in  vine  infinite,  tndivieilile,  and  eternal  SOW.  As  God's 
uinnlpotence  impliew  hie  poic^rto  do  all  things  ;  so  God's  omni- 
science implii-s  hi«  power  to  know  all  Ihings:  hut  we  must  take 
heed  that  we  meddle  not  with  the  infiRtte/rec  agency  of  this 
Kternal  Being.  Though  God  can  do  all  things,  he  does  not  all 
things.  Infinite  judgment  din-cts  the  operations  of  his  power, 
so  that  thougii  he  can,  yet  he  does  not  do  all  thing.-,  but  only 
such  things  as  are  proper  to  be  done.  In  what  is  called  illlmi- 
'  table  space,  he  can  make  millions  of  millions  of  systems;  but 
he  does  not  see  proper  to  do  this.  He  can  destroy  the  scdar 
system ;  but  he  does  not  do  it ;  he  can  fashion  and  order,  in 
endless  variety,  all  the  difTerent  beings  which  now  exist, 
whether  material,  animal,  or  intellectual ;  but  he  does  not  do 
this,  because  he  does  not  see  it  proper  to  lie  done.  Therefore, 
is  does  not  follow,  tiiat  because  God  can  do  all  things,  that 
Iherfifore  he  must  do  all  things.  God  is  omniscient,  and  can 
knoxp  all  things;. hut  does  it  follow  from  this,  that  he  must 


knoic  all  things  1  Is  he  not  as  free  in  the  volitions  of  his  wis- 
dom, as  he  is  In  the  volitions  of  his  power  1  God  has  ordained 
some  things  as  absolutely  certain  ;  these  he  knows  as  abso- 
lutely certain.  ,  He  haa  ordained  other  things  es  contingent ; 
these  he  knoivs  as  contingent.  It  would  be  sJieurd  to  say,  that 
he  foreknows  a  thing  as  only  contingent,'^7i^\ch  he  has  made 
absolutely  certain.  And  it  would  be  ;is  absurd  to  say,  that  he 
foreknows  a  thing  to  be  absolutely  certain,  which,  in  his  own 
eternal  counsel,  he  has  made  contingent.  By  absolutely  cer- 
tain, I  mean  a  thing  which  must  be  in  that  order,  time,  place, 
miA  form,  in  which  Divine  Wisdom  has  ordained  it  to  be  ;  and 
that  it  can  be  no  otherwise  than  this  infinite  counsel  has  or- 
ilained.  By  contingent,  I  mean  such  things  as  the  intinita 
wisdom  of  God  has  thought  properto-polse-on.the^s«i6i7«<y 
ui  being  uY  not  being,  leaving  It  to  the  will  of  intelligent 'beings 
to  turn  tli'i  scale.  To  deny  this  would  involve  the  most  palpa- 
ble contradictions,  and  the  most  monstrous  absurdities.  If 
there  be  no  such  things  as  contijigencies  in  the  world,  then 
every  thing  \9 fixed  and  determined  by  an  unalterable  decree 
and  purpose  of  God  ;  and  not  only  all  free  agency  is  destroyed, 
but  all  agency  of  every  kind,  except  that  of  the  Creator  him- 
self; for,  on  this  ground,  God  Is  the  only  operator,  either  in 
time  or  eternity.  All  created  beings  are  only  instruments, 
and'do  nothing  butas  impelled  andacted  upon  by  this  almighty 
flmi  «rtle  Agent.  Goneequcntly,  every  act  is  his  own  ;  for  if  he 
have  purposed  them  all  as  absolwtely  certain,  having  nothing 
contingent  in  them, .then  he  has  ordained  them  to  be  so  :  and 
if  no  contingency,  then  no  free  agency,  and  God  alone  is  the 
sole  actor.  Hence,  the  blasphemous,  lliough,  from  the  pre- 
nilses,/a»V  conclusion,  that  God  is  the  author  of  all  the  evil 
and  sin  that  are  in  the  world;  and  hence  follows  that  absur- 
dity, that  as  God  can  do  nothing  that  is  icrong,  whatever  is, 
is  RIGHT.  Sin  is  no  more  sin  ;  a  vicious  human  action  is  no 
crime,  if  (Jod  have  decreed  it,  and,  by  his  foreknowledge  and 
will,  impelled  the  creature  to  act  it.  On  this  ground  there  can 
be  no  punishment  for  delinquencies;  for  if  ever)'  thing  be 
done  as  God  has  predetermined,  and  his  determinations  must 
necessarily  be  all  right,  then  neither  the  instrument  nor  the 
agent  has  done  wrong.  Thus  all  vice  and  virtue,  praise  and 
lilanie,  merit  and  demerit,  guilt  and  innocence,  are  at  once 
confounded;  and  all  distinctions  of  this  kind  confounded  with 
them.  Now,  allowing  the  doctrine  of  the  contingency  of  hu- 
man actions,  (and  it  must  be  allowed,  in  order  to  shun  the 
above  absurdities  and  bla.sphemies)  then  we  see  every  intelli- 
gent creature  accountable  for  its  own  works,  and  for  the  use  it 
makes  of  the  power  with  which  God  has  endued  it ;  and  to 
grant  all  this  consistently,  we  must  also  grant,  that  God  fore- 
sees nothing  as  absohitely  and  inevitably  certain,  which  he 
has  made  contingent ;  and  because  he  has  designed  it  to  becon- 
tingent,  therefore  he  cannot  know  It  as  absolutely  and  inevi- 
tably certain.  I  conclude  that  God,  although  omniscient,  is 
not  obliged  in  consequence  of  this,  to  know  all  tliat  he  can 
knoiD ;  no  more  than  he  is  obliged,  because  he  is  omnipotent, 
lo  do  all  that  he  cari  do. 

How  many,  by  confounding  the  self  and  free  agency  ol 
God  with  a  sort  of  continual  impulsive  necessity,  have  raised 
that  necessity  Into  an  all-comrnanding  BinA  over-ruling  ener- 
gy, to  which  God  himself  is  made  subject.  Very  properly  did 
Milton  set  his  damned  spirits  about  such  work  as  this,  and  has 
made  it  a  part  of  their  endless  punishment. 

Others  apart  sat  on  a  hill  retired. 

In  thoughts  more  elevate  ;  and  reason'd  high 

Of  providencei/ore/cHOMj/erfg-e,  will  and  fate  : 

Fix'd  fate, free  leill,  foreknowledge  absolute. 

And  lound  no  end,  in  wand'ring  mazes  lost. 

Parad.  Lost,  b.  ii.  1.  557. 

Among  some  exceptionable  expressions,  the  following  are 
also  good  thoughts  on  the  free  agency  and  fall  of  man. 

1  made  him  just  and  right, 

Sufficient  to  have  stood,  though  free  to  fall. 

Kot  free,  what  proof  could  they  nave  giv'n  sincere 

Of  true  alleglanc«,  constant  faith,  or  l(ii%-e. 

When  only  what  they  needs  must  do  appear'd, 

Not  what  they  wouldl  What  praise  could  they  receive  1 

Useless  and  vain,  of  freedom  both  despoil'd, 

Made  passive  both,  had  serv'd  Necbssity, 

Not  ME. 

So  withmil  least  impulse  or  shadow  of  fate. 

Or  aught  by  me  iminulably  foreseen, 

They  trespass,  authors  to  themselves  in  all 

Both  what  they  judge,  and  what  they  choose,  for  so 

I  form'd  theni^Vee,and  free  they  must  remain 

'Till  they  enthral  themselves  :  I  else  must  change 

Their  nature,  and  revoke  the  high  decree 

Unchangeable,  eternal,  which  ordained 

Their  freedom;  they  themselves  ordained  their  fall. 

•^  Ibid.  b.  111.1.98.  103, 120. 

1  shall  conclude  these  observations  wrth  a  short  extract  from 
Mr  Bird's  Conferences,  where,  in  answer  to  the  objection, 
"If  many  things  fall  out  confing-en%,  or  as  It  were,  Ay  Off  iaen(, 
God's  foreknowledge  of  them  can  be  but  contingent,  depend- 
ent oil  man's  free  will  ;^'  he  answers:  ^'1t  is  one  thing  to 
know  that  a  thing  will  bo  done  necessarily;  and  another,  ta 
know  necessarily,  that  a  thing  will  be  done.  God  doth  neces- 
sarily foreknow  all  that  will  be  done ;  but  he  doth  not  know, 
that  those  things  which  shall  be  done  voluntarily,  will  be  done 
necessarily:  he  knoweth  that  they  will  be  done  :  butheknour- 
343 


Peter  and  John 


THE  ACTS. 


heal  a  lame  man. 


eth  wjthal,  that  they  might  have  fallen  nut  otherwise,  for 
aught  he  had  ordered  to  the  contrary.  "So  likewise,  God  knew 
that  Adam  would  fall :  and  yet  he  knew  that  he  would  not  fall 
necessarily  :  for  it  was  possible  for  him  not  to  have  fallen. 
And,  as  touching  God's  preordination  going  before  his  pre- 
science, as  the  cause  of  all  events  :  this  would  be,  to  make  God 
(the  author  of  all  the  sin  in  the  world ;  his  knowledge  compre- 
hending that,  as  well  as  other  things.  God,  indeed,  foreknow- 
eth  all  things,  because  they  will  be  done ;  but  things  are  not 
(therefore)  done,  because  he  foreknoweth  Ihem.  It  is  impos- 
sible that  any  man,  by  his  vohmtary  mannerof  working,  should 
«iudeiJod's  foresight;  but  then,  this  foresight  doth  not  neces- 
sitate the  will ;  for  this  were  to  take  it  wholly  away.  For,  as 
the  knowledge  ,of  ihings  present,  imports  no  necessity  on  that 
which  is  done  ;  so,  the  foreknowledge  of  ihings  future,  lays 
po  aeceseity  on  that  which  sh.ajl  be  :   because,  whosoever 


knows  and  sees  tilings,  he  knows  and  sees  them  as  they  are, 
and  not  as  they  are  not :  so  tiiat  God's  knowledge  doth  not  con- 
found things,  but  reaches  to  all  events,  not  only  which  come  to 
pass,  but  as  they  come  to  pass,  whether  contingently  or  neces- 
sarily. As  for  example,  when  you  see  a  man  walking  upon 
the  earth,  and  at  the  very  same  instant,  the  sun  shining  in  the 
heavens  ;  do  you  not  see  the  first  as  voluntary,  and  the  second 
as  natural  1  And  though  at  the  instant  you  see  both  done, 
there  is  a  necessity  that  they  be  done,  (or  else  yon  could  not 
see  tliem  at  all  ;)  yet  there  was  a  necessity  of  one  only,  before 
they  were  done,  (namely,  the  sun's  shining  in  the  heavens,) 
but  none  at  all  of  the  other,  (viz.  the  man's  walking  upon  the 
earth.)  The  sun  could  not  but  shine,  as  being  a  natural  agent ; 
the  man  might  not  have  walked,  as  being  a  voluntary  one." 
This  is  a  good  argument :  but  I  prefer  that  which  states  the 
knowledge  of  God  to  be  absolutely /ree. 


CHAPTER  III. 

Peter  and  John  go  to  the  temple  at  fhe  Iwiir  of  prayer,  and  heal  a  inan  who  had  been  lame  from  his  mother's  womb,  I — 8. 
The  people  are  astonished,  and  Iht  Q.postles  ivforin  them  that  it  was  not  by  their  oicn  power  they  had  healed  the  man,  but 
through  the  power  of  Jesus  of  Nazareiu,  whom  they  had  crucified.  9 — 16.  Peter  both  excuses  and  reproves  them,  and  ex- 
horts them  to  repentance,  17 — 21.  Shores  that  in  Jesns  Christ  the  prophecy  of  Moses  was  fulfilled  ;  and  that  all  the  pro- 
phets testified  of  Jesus  and  his  salvation,  02 — 24;  and  that  in  him,  the  covenant  made  with  Abraham  is  fulfilled ;  and 
that  Christ  came  to  bless  them  by  turning  tfiem  awayfi  oni  their  iniquities,  25, 26.  [A.  M.  4033.  A.  D.  29.  An.  Olymp.  CCII.  1.] 

NOW  Peter  and  John  went  up  together  "  into  the  temple  at 
the  hour  of  prayer,  ^  being  the  ninth  hour. 


2  And  '^  a  certain  man  lame  from  his  mother's  womb  was  car- 
ried, whom  they  laid  daily  at  the  gate  of  the  temple  which  is 
called  Beautiful,  *  to  ask  alms  of  them  that  entered  into  the 
temple. 

3  Who  seeing  Peter  and  John  about  to  go  into  the  temple,  ask- 
ed an  alms. 

4  And  Peter,  fastening  hie  eyes  upon  him  with  John,  said, 
J>pok  on  us. 

aCh.2.46.— b  Psa.55. 17.— c  Ch.l4.3.-d  Jghn  9.8. 


NOTES. — Verse  1.  Peter  and  John  rcent  up  together]  The 
words  eiTi  to  avro,  which  we  translate  together,  and  which  arc 
(the  first  words  in  this  chapter  in  the  Greek  text,  we  have  al- 
.ready  seen,  chap.  ii.  47.  are  added  by  several  MSS.  and  Ver- 
sions to  the  last  verse  of  the  preceding  chapter.  But  they  do 
not  make  so  good  a  sense  there,  as  they  do  here  ;  and  should 
be  translated,  not  together,  which  really  makes  no  sense  here, 
but  at  that  time ;  intimating  that  this  transaction  occurred 
nearly  about  the  same  time  that  those  took  place  which  are 
mentioned  at  the  close  of  the  former  chapter. 

At  the  hour  tf  prayer]  This,  as  is  immediately  added,  was 
■the  ninth  hour,  which  answers,  in  a  general  way,  to  our  three 
o'clock  in  the  afternoon.  The  third  hour,  which  was  theother 
grand  time  of  public  prayer  among  the  Jews,  answered,  in  a 
general  way,  to  our  nine  in  the  iijorning.  Sec  the  note  on 
chap.  ii.  ver.  15. 

It  appears  that  there  were  three  hours  of  the  day  destined 
by  the  Jews  to  public  prayer  :  perhaps  they  arc  referred  to  by 
bavid,  Ps.  Iv.  17.  evening  and  morning  and  at  noon  will  I 
^raij  and  cry  aloud.  There  are  three  distinct  times  marked 
in  the  book  of  the  Acts.  The  third  hour,  chap  ii.  15.  answer- 
ing, as  we  have  already  seen,  to  nearly  our  nine  o'clock  in  the 
morning;  the  sixth  hour,  chap.  x.  9.  answering  to  about 
twelve  with  us  ;  and  the  ninth  hour,  mentioned  in  this  verse, 
and  answering  to  our  three  in  the  afternoon. 

The  rabbins  believed  that  Abraham  instituted  the  time  of 
morning  prayer,  Isaac  that  at  noon,  and  Jacob,  that  of  the 
evening:  for  which  they  quote  several  scriptures,  which  have 
lit'.le  reference  to  the  subject  in  behalf  of  which  they  are  pro- 
duced. Others  of  the  rabbins,  particularly  Tancltum,  made  a 
more  nat\u-al  division.  Men  should  pray.  1.  When  the  sim 
rises ;  2.  When  the  sun  has  gained  the  meridian ;  3.  When 
the  sun  has  set,  or  passed  just  under  the  horizon.  At  each  of 
these  three  times  they  reipiired  men  to  offer  prayer  to  God  ; 
.and  I  should  be  glad  to  know  that  every  Christian  in  the  uni- 
verse obsei-ved  the  same  rule  :  it  is  the  most  natural  division 
of  the  day  ;  and  he  who  conscientiously  observes  tliese  three 
stated  times  of  prayer,  will  infallibly  grow  in  grace,  and  in  the 
knowledge  of  .lesus  Christ  our  Lord. 

2.  A — man  lame  from  his  mother's  womb]  The  case  of  this 
man  must  have  been  well  Itnown,  1.  From  the  long  standing 
of  his  inliriTiity  ;  2.  From  his  being  daily  exposed  in  a  place 
so  public.  It  appears  that  he  had  no  power  to  walk,  and  was 
what  we  term  ix  cripple,  for  \\e\!^s  carried  to  the  gate  of  the 
Jemple,  and  laid  there  in  order  to  excite  compassion.  "Tliese 
circumstances  are  all  marked  by  St.  lAike,  the  more  fully  to 
show  the  greatness  and  incontestable  nature  of  the  miracle. 

The  gate—which  is  called  Beautiful]  There  are  difl^rent 
opinions  concerniog  this  gate.  Josephus  observes,  Bell.  Jud. 
lib.  v.  chap.  v.  sect.  3.  that  the  temple  had  nine  gates,  which 
were  on  every  side  covered  with  gold  and  silver;  but  there 
■Wcis  one  gate,  which  was  v'ithout  the  holy  house,  and  was  of 
Corinthian  brass?,  and  greatly  excelled  those  which  were  only 
covered  with  gold  and  silver;  ttoAu  rr]  nitri  rat  Karapyvpovs 
Kui  TTsptxpiiaovs  vncpayiivaa.  The  magnitudes  of  the  other 
gates  were  equal  one  to  another ;  but  that  over  the  ('oriiithian 
fiate,  which  opened  on  the  east,  over  against  the  gate  of  the 
f'oly  house  itself,  was  much  larger:  irivrriKovTa  yap  nrixoiv 
fivaa  Ttiv  atiaaraaiv,  Tcaa-apaKovra  vrixtis  rai  6upas  etxe,  xai 
f>))>  Koanoy  TroXvTc}i.caTepov,  cm  SaiptXci  nax<ii  apyvpov  TC  Kai 

344 


0  \nd  he  gave  heed  unto  them,  expecting  to  receive  some- 
thing of  thein.  — 

6  Then  Peter  said,  Silver  and  gold  have  I  none  ;  but  such  as 
I  have  give  I  thee  :  "  In  the  name  of  Jesus  Christ  of  Nazareth, 
rise  up  and  walk. 

7  And  he  took  him  by  the  right  hand,  and  lifted  him  up  :  and 
immediately  his  feet  and  ankle  bones  received  strength; 

8  And  he  f  leaping  up,  stood,  and  walked,  and  entered  with 
tlicm  into  the  temple,  walking,  and  leaping,  and  praising  God. 

9  ^  And  all  the  people  saw  him  walking  and  praising  God  : 

cCh.4.10.-f  Isa.3ri.G.-g  Ch.4. 10,31. 


Xpvaov  for  its  height  was  fifty  cubits,  and  its  doors  were  forty 
cubits,  and  it  was  adorned  after  a  most  costly  mangier,  as 
having  much  richer  and  thicker  plates  of  silver  and  gold 
upon  them  them  upon  the  other.  This  last  was  probably  the 
gate  which  is  here  called  Beautiful ;  because  it  wad  on  the 
outside  of  the  temple,  to  yhich  there  was  an  easy  access,  and 
because  it  was  evidently  tlie  most  costly,  according  to  the  ac- 
count in  Josephus  ;  but  it  must  be  granted  that  the  text  of  Jo- 
sephus is  by  no  means  clear. 

4.  Look  on  us]  He  wished  to  excite  and  engage  his  attention 
that  he  might  see  what  was  done  to  produce  his  miraculoHS 
cure  ;  and  it  is  likely,  took  this  occasion  to  direct  liis  faith  to 
Jesus  Clu'ist.  See  note  on  verse  16.  Peter  an  d.Iohn  probably 
felt  themselves  suddenly  di-awn  by  the  Holy  Spirit,  to  pro- 
nounce ihe:  healing  name  in  behalf  of  this  poor  man. 

5.  Expecting  to  receive  something  of  them]  Becanse  iC  was 
a  constant  custom  for  all  who  entered  the  temple  to  carry  mo- 
ney with  them  to  give  to  the  treasury,  or  to  the  poor,  or  tnboth. 
It  was  on  this  groundthat  the  friends  of  the  lame  man  laid  him 
at  tlie  gate  of  the  temple,  as  this  was  the  most  likely  jjlace  lo 
receive  alms. 

6.  Silver  and  gold  have  I  none]  Though  it  was  customary 
for  all  those  who  entered  the  temple  to  carry  some  money  witli 
them,  for  the  purposes  mentioned  above,  yet  so  poor  were  the 
apostles,  that  they  had  nothing  to  give,  either  to  the  sacred  trea- 
sury, or  to  the  distressed.  The  popish  writers  are  very  dexte- 
rous at  forming  analogies  between  St.  Peter  and  the  pope  ;  but 
it  is  worthy  of  note,  that  they  have  not  attempted  any  here. 
Even  the  judicious  and  generally  libel'al  Calmet,  passes  by 
this  important  saying  of  the  person  whom  he  believed  to  have 
been  l\\e first  pope.  Thomas  Aquinas,  surnamed  the  angeli- 
otil  doctor,  who  was  highly  esteemed  by  Pope  Innocent  IV., 
going  one  day  into  the  pope's  chamber,  where  they  were  reck- 
oning large  sums  of  money,  the  pope,  addressing  himself  to 
Aquinas,  said:  "  You  see  that  the  church  is  no  longer  ;n  an 
ago  in  which  she  can  say.  Silver  andgold  have  I  none!.'  '.'}t 
is  true,  holy  father,"  replied  the  angelical  doctor,  "norciia 
she  now  say  to  the  lame  man.  Rise  up  and  walk .'"  This  was 
a  faithful  testimony,  and  must  have  cut  deep  for  the  moineni. 
One  thing  is  very  remarkable,  that  though  the  saints  of  this 
church  can  work  no  miracles  while  alive,  they  work  many 
wlieii  dead  :  and  it  is  the  attestation  of  those  post  mortem  mi- 
racles, that  leads  to  their  canonization.  Thomas  a  Btcket, 
who  did  no  good  while  he  lived,  is  reported  to  have  done  much 
after  his  death.  Maijy  have  visited  his  tomb,  and  in  days  of 
vore,  many  were  said  to  be  healed  of  whatsoever  disease  they 
liad.  The  age  is  more  enlightened,  and  the  tomb  of  this  repu- 
ted  saint  has  lost  all  its  power. 

7.  Immediately  his  feel  and  ankle-bones  receii^ed  strength] 
The  suddenness  of  the  cure  was  the  proq/" of  the  miracle:  his 
walking  and  leaping  were  the  evidences  of  it. 

8.  Walking,  and  leaping,  and  praising  God.]  These  ac- 
tions are  very  naturally  described.  He  walked,  in  obedience 
to  the  command  of  the  apostle,  rise  up  and  walk  :  he  leaped, 
to  try  the  strength  of  his  limbs,  and  to  be  convinced  of  the  re- 
ality of  the  cure:  he  praised  God,  as  a  testimony  of  the  grati- 
tude he  felt  for  the  cure  he  had  received.  Now  was  fulfilled, 
in  the  most  literal  manner,  the  words  of  the  prophet  Isa.  chap. 
XXXV.  6.  The  lame  man  shall  leap  as  a  hart. 

9.  And  all  the  people  saw  him]  The  miracle  was  wrought  in 


Tfiii  people  icundcr  at  the  miracle 


CHAPTER  nr. 


and  Peter  prenches  to  them. 


10  Aihl  they  knew  that  it  was  he  which  i>sat  for  alms  at  the 
Beautiful  gate  of  the  temple:  aiul  they  wore  fiUi.ii  with  won- 
der and  amazetiient  at  that  whicli  had  happened  unto  him. 

U  And  as  the  lame  man  which  was  healed  held  I'eter  and 
John.  iiU  the  people  ran  together  unto  them  in  the  porch  '  that 
is  called  Solomon's,  greatly  wondering. 

12  V  And  when  Peter  saw  it,  he  answered  unto  the  people, 
Ye  men  of  Israel,  why  marvel  ye  at  this?  or  why  look  ye  so 
earnestly  on  us,  as  thouftli  by  our  own  power  or  holiness  we 
had  made  this  man  to  wiilk  ? 

13  ^  The  God  of  Abraham,  and  of  Isaac,  and  of  Jacob,  the  God 
of  our  fathers,  '  hath  Klurilicd  his  Son  Jesus  ;  whom  ye  ""  de- 
livered up,  and  "di^iiicd  him  in  the  presence  of  Pilate,  when 
he  wa-f  determined  to  let  him  go. 

14  But  ye  denied  "  the  Holy  One  P  and  the  Just,  and  desired 
a  murderer  to  be  granted  unto  you ; 

15  And  killed  the  i  Prince  of  life,  'whom  God  hath  raised 
from  the  dead  :  "  whereof  we  are  witne.sses. 

16  <  And  his  name,  through  faith  in  his  name,  hath  made  tliis 
man  strong,  whom  ye  see  and  know  :  yea,  the  faith  wliich  is 

h  I.ikcJohnS.-i  John  10.23.  Ch  5.13.— k  Ch. 5  30.— 1  Jolin /.a:>.&  12.  lli.ii  17.l.— 
m  Mall  27.2— n  Mall  J/.a).  M^fk  15.11.  Luke23.18..ai,  21.  John  18.40.  &  10. 15, 
Ch.l3  88.— oPs».16.111.  M«rkl.a4.  Luke  1.35.  Ch.2.a7.&4.27.— p  <;li.<.D2.«ta;. 
H.-qOr,  oiKhor,  Hob.2.10.«t5.9.   I  John  6.  II.— r  ChS-iM.- a  Cll.S.Sa. 


tlio  most  public  manner,  and  in  the  most  pul/lic  place  ;  and 
in  a  place  where  the  best  judgment  could  bo  formed  of  it:  for 
(IS  it  was  a  divine  operation,  the  priesla,  &c.  were  the  most 
proper  persons  to  judge  of  it;  and  under  their  notice  it  was 
now  wrought. 

11.  Held  Peter  and  Joint]  He  foil  the  strongest  aftection  for 
them,  as  the  instrument.i  by  which  tlie  divine  inllucncc  was 
conveyed  to  his  diseased  body. 

In  tlie  porch  that  is  called  Solomon's]  On  this  portico,  see 
Bp.  Pcarce's  note,  inserted  in  this  work,  John  x.  23. 

12.  As  though  by  our  oicn  potcer]  Auva^ti,  miraculous 
energy. 

Or  holiness]  11  cvaejieia,  meaning  religious  attachment  to 
the  irorship  of  God.  Do  not  think  that  we  have  wrought  tliis 
miracle  by  any  power  of  our  own  ;  or  that  any  super-eminent 
piety  in  us  should  have  induced  God  thus  to  honour  us,  by 
enabling  us  to  work  it.  Instead  of  cvac0cta,  holiness,  the  Sy- 
riac  of  Erpen,  Armenian,  Vulgate,  and  some  copies  of  the 
Jtata,  have  c^ovoia,  power  or  authority  ;  but  the  first  appears 
to  be  the  legitimate  reading. 

13.  The  God  of  Abraham,  &c.]  This  was  wisely  introduced, 
to  show  them  tliat  He  whom  they  called  their  God,  had  ac- 
knowledged Jesus  Christ  for  his  Hon,  and  wrought  this  mira- 
cle in  his  name  ;  and  by  thus  honouring  Jesus  whom  they 
slew,  he  had  charged  home  tlie  guilt  of  that  murder  upon  them. 

Denied  him  in  the  presence  of  Pilate]  Hpc/iaacrtic,  ye  have 
renounced  him  as  your  king,  and  denounced  him  to  death  as 
a  malefactor,  when  Pilate,  convinced  of  his  perfect  innocence, 
was  determined,  KpivavTOi,  judged  it  proper  and  just  to  let 
him  go.  I'ilate  wished  to  act  acco/v/i;i^  to  justice;  you  acted 
contrary  to  justice  and  equity  in  all  their  forms. 

1-1.  le  denied  the  Holy  One]  Tov  ayiov,  a  manifest  refer- 
ence to  Psal.  xvi.  10.  Thou  wilt  not  suffer  thy  Iloi.Y  One  to 
see  corruption,  where  the  original  word  l^T'on  Chasideyca, 
thy  Holy  One  is  translated  by  the  Heptuagint  ruv  Oatov  aov,  a 
word  of  the  same  import  witli  that  used  by  Peter. 

And  desired  a  murderer]  IJarabbas:  the  case  must  have 
been  fresh  in  their  own  remembrance.  Li/ce  cleaves  to  like, 
and  begets  its  li/ce ;  they  were  murderers  themselves,  and  so 
Christ  calls  them,  Matt.  xxii.  7.  and  they  preferred  a  murderer 
to  the  Iluly  and  Righteous  One  of  God. 

15.  And  killed  the  Prince  of  life]  Tav  anxnyv  rrn  go>ris,  the 
author  of  this  life:  not  only"  iiiiplying  that  all  life  proceeds 
from  Josus  Christ  as  its  source  ;  but  that  the  life-giving  inllu- 
ence  of  that  religion  which  they  were  now  proclaiming,  came 
all  through  him.  A/Jxijj  o?  signifies  a  prime  leader  or  aitthor, 
a  captain,  from  afXV,  tlie  beginning,  head, or  cliiff ;  and  nj  to, 
J  lead.  In  Heb.  ii.  10.  Christ  is  called  \p\rryos  t'tjs  inoTripiai, 
the  Captain  of  salvation.  He  teaches  the  doctrine  of  life  and 
salvation,  leads  the  way  in  which  men  should  walk,  and  has 
purchased  the  eternal  life  and  glory  which  are  to  be  enjoyed 
at  the  end  of  the  way.  So  the  Jew's  preferred  a  son  of  death, 
a  drstrnijer  of  life,  to  the  Author  and  Procurer  of  life  and  im- 
mortality .' 

Wliereoftce  are  teitnesset]  They  had  now  wrought  a  most 
striking  miracle  in  the  name  of  Clirist,  and  immediately  pro- 
posed lliemselves  as  witnesses  of  his  resurrection  from  the 
dead  ;  the  miracle  wluch  they  had  thus  wroujlit  being  an  un- 
impeachable proof  of  his  rosun-ection. 

16.  And  his  name]  JESU.S,  the  Saviour;  through  faith  tjj 
his  name,  as  the  Sarioui,  and  author  of  life,  and  all  its  con- 
comitant blessings,  such  as  health,  &c.  It  is  not  clear  whether 
the  apostles  refer  to  Ihoir  oten  faith  in  Jesus,  or  to  the  faith  of 
the  lame  man.  It  is  true  Christ  had  promised  that  they  shnuld 
perform  miracles  in  his  name,  Mark  xvi.  17,  18.  and  that  what- 
soever they  asked  of  the  Father  in  his  name,  he  would  grant 
It,  John  xvi.  23.  And  they  might  have  been  led  at  this  lime 
to  'nako  reouest  unto  God,  to  be  enabled  to  work  this  miracle  ; 
and  the  faiththey  had  in  his  unlimited  power  and  unvhangea- 

1    'r^  u  ""Sht  have  induced  them  to  make  this  recpiest.    Or, 

the  raith  might  have  been  that  of  the  lame  nuin  ;  the  apostles, 

in  the  time  they  desired  him  to  look  on  them,  might  have 

.  tauglit  hini  the  necessity  of  believing  in  Christ  in  order  to  his 

VcL.  V.  X  X 


by  him,  hath  given  liim  this  perfect  soundness  in  the  presence 
of  you  all. 

17  And  now,  bretliren,  I  wot  that  "  through  ignorance  ye  did 
it,  as  did  also  your  rulers. 

18  But  « those  things,  which  God  before  had  showed  »•  by  the 
mouth  of  all  his  prophets,  that  Christ  should  suffer,  he  hath  so 
fulfilled. 

19  '  Repent  ye  therefore,  and  be  converted,  that  your  sins  may 
be  blotted  out,  when  the  times  of  refreshing  shall  come  from 
the  presence  of  the  Lord  ; 

20  And  he  shall  send  Jesus  Christ,  which  before  was  preach- 
ed unto  you : 

21  >'  Whom  the  heaven  must  receive  until  the  times  of  •  res- 
titution of  all  things,  '  which  God  hath  spoken  by  the  mouth 
of  all  his  holy  pronhets,  since  the  world  began. 

22  For  Moses  truly  said  unto  the  fathers,  •>  A  prophet  shall  the 
Lord  your  God  raise  up  unto  you  of  your  brethren,  like  unto 
me  ;  him  shall  ye  hear  in  all  things  whatsoever  lie  shall  say 
unto  yoiL 

23  And  it  shall  come  to  pass,  that  every  soul  which  will  not 

tM«u.9.  32.  Chap.4.10.«tl4.9—uLukea3.94.  John  IBS  Ch. 13.27.  1  Cor.S.S. 
I  Tim  1.13— vLuke24.44  Ch.SS  22  — \v  Pm.K.  Isa.60  6.  t  5:!..'i,  tc.  Dan  9.aC. 
1  P«i  1.10,11.-1  Chap.  2.  36.— yCh. 1.11.— I  Mall. 17.11.— a  Luke  1.70.— b  Dcu.lB. 
15,  18,  19.  Chap.  7.  37. 


healing;  and  the  man's  mind  might  have  been  prepared  for 
this  by  the  miracle  of  the  gift  of  tongues,  of  which  he  must 
have  heard  ;  and  heard  tliat  this  mighty  efiusion  of  the  Spirit 
had  come  in  the  name  and  tln-ough  the  potrer  of  C/.rist.  How- 
ever the  faith  may  he  understood,  it  was  only  the  means  to 
receive  the  blessing,  which  the  apostles  most  positively  attri- 
bute, not  to  their  potcer  or  holiitess,  but  to  Jesus  Christ  alone. 
Faith  always  receives  ;  never  gires. 

17.  /  wot]  OiSa,  I  /c7iow.  Wot  is  from  the  Anglo-r'axon, 
piCan,  to  know ;  and  hence  jri^  science  or  vnidorstanding. 

Through  Ignorance  ye  did  it]  This  is  a  very  tender  excuse 
for  them  ;  and  one  wliich  seems  to  he  necessary,  in  order  to 
show  them  that  their  state  was  not  utterly  de.iperate ;  for  if 
all  that  they  did  to  Christ  had  been  throuiih  ab.^olute  malice, 
(they  well  knowing  who  he  was.)  if  any  sin  could  be  supposi-J 
to  bo  unjmrdonable,  it  must  have  been  theirs.  Peter,  fore. 
seeing  that  they  might  be  tempted  thus  to  think,  and  coiise. 
quently  to  desuair  of  salvation,  tells  them  that  their  ofl'ence  * 
was  cxtenuatea  by  their  ignorance  of  the  person  they  had  tor- 
mented and  crucified.  And  one  must  suppose,  that'h;id  they 
been  fully  convinced  that  this  Jesus  was  the  only  Messiah, 
they  never  would  have  cmcified  him  ;  but  they  did  not  permit 
themselves  to  receive  conviction  on  tlie  subject. 

18-  Bxit  those  things — he  hath  sofulfilled.]  Your  ignorance 
and  malice  have  been  overruled  by  the  sovereign  wisdom  ami 
power  of  God,  and  have  become  the  instrumonts  of  fulfilling 
the  divine  purpose,  that  Christ  must  suffer,  in  order  to  make 
an  atonement  for  the  sin  of  the  world.  All  thi-  prophets  had 
declared  this;  some  of  them  in  express  terms,  others  indirect- 
ly and  by  symbols  ;  but  as  tlie  whole  Mosaic  dispensation  ro. 
ferred  to  Christ,  all  that  prophesied  or  niinjslored  under  ir, 
must  have  referred  to  him  also. 

19.  Repent  ye  therefore]  Now  that  ye  are  convinced  tlmt 
this  was  the  Messiah,  let  your  minds  he  changed,  and  your 
hearts  become  contrite  for  the  sins  you  have  committed. 

And  be  converted]  F-irtaTexpare;  turn  to  God  through  this 
Christ,  deeply  deploring  your  transgressions,  and  believing  on 
liis  name  ;  that  your  sins  may  be  blo'ted  out,  which  are  not 
only  recorded  against  you,  but  for  which  you  are  condi  ;nnoi| 
by  the  justice  of  God  ;'  and  the  punishinen't  due  to  them  must 
be  executed  upon  you,  unless  prevented  by  your  repentance?, 
and  turning  to  him  whom  ye  have  pierced.  The  blotting  out 
of  sins  may  refer  to  the  ceremony  of  the  waters  of  jealousy, 
where  the  curee  that  was  written  in  the  book,  was  to  be  bluttrU 
out  with  the  bitter  tcater.  See  the  note  on  Numb.  v.  23. 
Their  sins  were  trritten  doicn  against  them,  and  cried  aloud 
for  punishment ;  for  they  lliemselves  had  said,  his  I'lood  bf 
7ipon  us,  and  upon  our  children.  Matt.  x.wi.  25.  and  unless 
they  took  refuge  in  this  sacnficinl  hlond,  and  got  their  sins 
blotted  out  hy  it,  they  could  not  be  saved. 

When  the  times  of  refreshing  shall  comi]  Dr.  Lightfoot 
contends,  and  so  ought  all,  that  Hirwf  av  eXOtoatKatpot  avaxlv- 
fttiK,  shouid  he  translated,  that  the  limes  of  refreshing  .may 
come.  Ava\pv(if,  sii^nides  'd  breathing  time,  or  respite.  uiuX 
may  be  liero  applied  to  the  .«p<icc  that  elapsed  from  this  time 
till  the  dostniclion  of  Jerusalem  by  the  Rumans.  This  was  a 
time  of  respite,  which  God  gave  them  to  repent  of  their  sins, 
and  be  converted  to  himself.  Taking  the  word  in  the  sense 
of  refreshment  in  general,  it  may  mean  the  whole  reign  of 
the  kingdom  of  grace,  and  the  blessings  which  God  gives  here 
below  to  all  genuine  believei-s,  pence,  lore,  joy,  and  rum- 
niu7iion  irith  himself.     See  on  veiso  21. 

20.  inii'c/i  l)efore  teas  preached  unto  t/ou]  Instead  of  nponc- 
KTipv) iievui',  before  preached,  ABCUE.,  .53  others,  both  the  Sy- 
riac,  all  the  Arabic,  the  Armenian,  Chrysoslom,  and  others, 
have  T!puKC\ciptaptvov,  who  was  before  designed,  or  appoint- 
ed :  and  this  is  without  doubt  the  true  reading.  Christ  cruci- 
fied was  the  person  whom  God  had  from  the  beginning  ap- 
pointed or  designed  for  tlie  Jewish  people.  It  was  not  a  tri- 
umphant Messiah  whicli  they  were  to  expect ;  but  one  who 
was  tosi/jTeranddie.  Jesus  was  this  person ;  and  by  believing 
in  hiui  as  thus  suffering  and  dying  for  their  sins,  he  should  be 
again  sent,  in  the  power  of  his'Spirit,  to  justify  and  save  them, 

345 


1\c  prtcsis  c'/id  Siiddvcees 


THE  ACTS. 


incensed  at  the  apostles 


hear  that  profhet,  shall  be  destroyed  from  among  the  people. 

24  Yea,  and  al!  the  proph-^ts  from  Samuel,  and  those  that  fol- 
low after,  as  many  as  nave  spoken,  have  likewise  foretold  of 
these  flays. 

25  '  Ye  are  the  children  of  the  prophets,  and  of  the  covenant 

c  Chap  2  Kl.  Rj.-n  0  4  8  St  15.  8.  G«!.  3.  X.-d  Gen.  12.  3.  &  18.  18.  &2a.  18. 
tciX   4.  &2S    14.     Oai   3  8. 


21.  Whom  the  heaven  must  receive^  He  has  already  ap- 
pearetl  upon  >:arth,  and  accomplished  the  end  of  his  appear- 
ing; he  has  a.s/;enflod  unto  heaven,  to  administer  the  concerns 
of  his  kingdom,  and  there  he  shall  continue  till  he  comes  again 
to  judge  ihe  quick  and  the  dead. 

The  timet  of  restitution  of  all  things]  The  word  airoKaTan- 
rami,  from  arro,  which  signifies  from,  and  KaQwravciv,  to  es- 
tnblisli,  or  settle  any  thing,  vix.  in  a  good  state;  and  when 
U7T0  is  added  to  it,  then  this  preposition  implies,  that  this  good 
state,  in  which  it  is  settled,  was  preceded  by  a  bad  one,  from 
which  the  change  is  made  to  a  good  one.  So  in  chap.  i.  6. 
when  the  disciples  said  to  Christ,  wilt  thou  at  this  time  restore 
ogain  (.aTTOKaQioTavtif)  the  kingdom  to  Israel  ?  they  meant, 
as  the  (.'reek  word  implies,  wilt  thou  take  the  kingdom  from 
the  Romiuis,  and  give  it  back  to  the  Jews  7  Now,  as  the 
word  is  here  connected  with,  lehirh  God  hath  spoken  by  the 
■liwulk  of  all  his  holy  prophets,  it  must  mean  the  accomplish- 
ment of  all  the  prophecies  and  promises  contained  in  the  Old 
Testament  relative  to  the  kingdom  of  Christ  upon  earth;  the 
whole  reign  of  grace,  from  the  ascension  of  our  Lord  till  his 
coining  again,  for  of  all  these  things  have  the  holy  prophets 
.spoken  ;  and  as  Wxa  grace  of  the  Gospel  was  intended  to  de- 
stroy the  reign  of  si7i,  its  energetic  influence  is  represented 
as  restoring  all  things,  destroying  the  bad  state,  and  estab- 
lishing the  good :  taking  the  kingdom  out  of  the  hands  of  sin 
and  Satan,  and  putting  it  into  those  of  righteousness  and  trutli. 
This  is  done  in  every  believing  soul;  all  things  are  restored 
to  their  primitive  order;  and  the  peace  of  God,  which  passes 
all  understanding,  keeps  the  heart  and  mind  in  the  know- 
ledge and  love  of  God.  The  man  loves  God  with  all  his  heart, 
soul,  mind,  and  strength,  and  his  neighbour  as  himself:  and 
thus,  all  the  things,  of  which  the  holy  prophets  have  spoken 
since  the  world  began,  relative  to  the  salvation  of  any  soul, 
are  accomplished  in  this  case  ;  and  when  such  a  work  be- 
comes universal,  as  the  Scriptures  seem  to  intimate  that  it 
will,  then  all  things  will  be  restored  in  the  fullest  sense  of  the 
term.  As  therefore  the  subject  here  referred  to,  is  that  of 
which  all  the  prophets  from  the  beginning  have  spoken,  (and 
the  grand  subject  of  all  their  declarations  was  Christ,  and  his 
work  among  hien,)  therefore  the  words  are  to  be  applied  to 
this,  and  no  other  meaning.  Jesus  Christ  comes  to  raise  up 
man  from  a  state  of  ruin,  and  restore  to  him  the  image  of  God, 
as  he  possessed  it  at  the  beginning. 

All  his  holy  prophets]  navrcor,  all,  is  omitted  by  ABCD., 
some  others,  one  Syriac,  the  Coptic,  jEthiopic,  Armenian, 
and  Vulgate.  Gricsbach  leaves  it  out  of  the  text,  and  inserts 
I  he  article  tmv,  which  the  Greek  MSS.  have  in  the  place  of 
TravTiov.  The  text  reads  thus  :  which  he  hath  spoke?i  by  his 
holy  prophets,  &c. 

Sinceihe  irorld  began.]  \n'  aicjvos;  as,  aiui' signifies  com- 
plete and  ever-during  existence  or  eternity,  it  is  sometimes 
applied,  by  way  of  accommodation,  to  denote  the  whole  course 
of  any  one  period,  such  as  the  Mosaic  dispensation.  See  the 
note  on  Gen.  xxi.  33.  It  may  therefore  here  refer  to  that  state 
of  things  from  the  giving  of  the  law  ;  and  as  Moses  is  men- 
tioned in  the  next  verse,  and  none  before  him,  it  is  probable 
that  the  phrase  should  be  so  understood  here.  But  if  we  ap- 
ply it  to  the  commencement  of  time,  the  sense  is  still  good  : 
Enoch,  the  seventh  from  Adam,  prophesied  of  these  things ; 


which  God  made  with  our  fathers,  saying  unto  Abraham, 
J  And  in  thy  seed  shall  all  the  kindreds  of  the  earth  be  blessed. 

26  "  Unto  you  first,  God  having  raised  up  his  Son  Jesus,  'sent 
him  to  bless  you,  ^  in  turning  away  every  one  of  you  from  his 
iniquities. 

c  Maitliew  10.  5.  &.  15.  24.    Luke 24.  47,    Chtple.-  13.  32,  33,  46.— t  VcrEc22.— 


and  indeed  the  birth,  life,  miracles,  preaching,  sufferings, 
death,  resurrection,  ascension,  and  reign  of  Jesus  Christ,  have 
been  the  only  theme  of  all  prophets  and  inspired  men  from 
the  foundation  of  the  world. 

22.  AToses  truly  said  unto  the  fathers]  On  this  subject  the 
reader  is  requested  to  refer  to  the  note  at  the  end  of  Deut.  xviii. 
From  this  appeal  to  Moses,  it  is  evident  that  Peter  wished 
them  to  understand  that  Jesus  Christ  was  come,  not  as  an  or- 
dinary prophet,  to  exhort  to  repentance  and  amendment,  but 
as  a  legislator,  who  was  to  give  them  a  7iew  lain  :  and  whose 
commands  and  precepts  they  were  to  obey,  on  pain  of  endless 
destruction.  Therefore,  they  were  to  understand,  that  the 
Gospel  of  .lesiis  Christ  was  that  new  law,  which  should  super- 
sede the  old. 

24.  All  the  prophetsfrom  Samuel]  Dr.  Lightfoot  observes, 
"we  have  Moses  a.nA  Samuel  mentioned  together  in  this  place, 
as  also  Psal.  xcix.  6.  because  there  were  few  or  no  prophets 
between  these  two ;  1  Sam.  iii.  1.  and  the  apparition  of  angels 
having  been  more  frequent :  but  after  the  decease  of  I'hineas, 
it  is  a  question  whether  there  was  any  oracle  by  Urim  and 
Thummini,  through  the  defect  of  prophecy  in  the  high-priests 
till  the  times  of  Samuel.  But  then  it  revived  in  Abimelec, 
Abiather,"  &c.  The  .Tews  have  a  saying,  Hieros.  Chagigah, 
fol  77.  D-N-'a:  '7W  p-^  SNiaa?  Samuel  was  the  chief  of  the  pro- 
phets. Perhaps  it  was  in  reference  to  this,  that  Peter  said,  all 
the  prophets  from  Sa7nucl,  &c.  foretold  of  these  days. 

25.  Ye  are  the  children  of  the  prophets]  This  is  the  argu- 
mentum  ad  hominem  :  as  ye  are  the  children  or  disciples  of 
the  prophets,  ye  are  bound  to  believe  their  predictions,  and 
obey  their  precepts ;  and  not  only  so,  but  ye  are  entitled  to 
their  promises.  Your  duly  and  your  interest  go  hand  in  hand; 
and  there  is  not  a  blessing  contained  in  the  covenant  which 
was  made  with  your  fathers,  but  belongs  to  you.  Now  as  this 
covenant  respected  the  blessings  of  the  Gospel,  you  must  be- 
lieve in  Jesus  Christ,  in  order  to  be  put  in  possession  of  all 
tliose  blessings. 

26.  U7ito  you  first,  God  having  raised  up]  As  you  are  the 
children  of  the  prophets,  and  of  the  covenant,  theirs/  oflers 
of  salvation  belong  to  you  ;  and  God  thus  makes  them  to  you. 
The  great  mission  of  Jesus  Christ  is  d irected. yJrst  to  you,  that 
you  may  be  saved  from  your  sins.  God  designs  to  bless  you, 
but  it  is  by  turning  each  qf  you  away  from  his  iniquities 
Tlie  salvation  promised  in  the  covenant  is  a  salvation  from 
SIN,  not  from  the  Romans ;  and  no  man  can  have  his  sin  blot- 
ted out,  who  does  not  turn  away  from  it. 

1.  We  may  learn  from  this,  that  neither  political  nor  eccle- 
siastical privileges  can  benefit  the  soul,  merely  considered  in 
themselves :  a  man  may  have  Abraham  for  his  father,  accord- 
ing to  the  flesh ;  and  have  Satan  for  his  father,  according  to 
the  spirit.  A  man  may  be  a  member  of  the  visible  church 
of  Christ,  without  any  title  to  the  church  triumphant.  In 
short,  if  a  man  be  not  turned  away  from  his  iniquities,  even 
the  death  of  Christ  profits  him  nothing.  His  naine  shall  be 
called  Jesvs,  for  he  shall  save  his  people  from  their  sins. 

2.  If  Christ  be  the  substance  and  sum  of  all  that  the  pro- 
phets have  written,  is  it  not  the  duty  and  interest  of  every 
Christian,  in  reading  the  prophets,  &c.  to  search  for  the  testi- 
mony they  bear  to  this  Christ,  and  the  salvation  procured  by 
his  death  1 


CHAPTER  IV. 

The  priests  and  Sadducees  are  incensed  at  the  apostles'  teaching,  and  put  them  in  prisoii,  1 — 3.  The  number  of  those  who 
believed,  4.  The  rulers,  elders,  and  scribes,  call  the  apostles  before  them,  and  question  them  concerning  their  authority 
'fa  I/each,  5 — 7.  Peter,  filled  with  the  Holy  Ghost,  ansicers,  and  j>roclaims  Jesus,  8 — 12.  TViey  are  confounded  at  his  dis 
caurse  and  the  miracle  wrought  on  the  lame  man,  yet  command  them  not  to  preach  in  the  name  of  Jesus,  13 — 18.  Peter 
and  John  refuse  lo  obey,  19,  20.  They  arefurOter  threatened,  and  dismissed,  21,  22.  They  return  to  their  ow7i  company, 
who  all  join  in  praise  and  prayer  to  God,  23 — .30.  God  answers  and  fills  them  with  the  Holy  Spirit,  31 .  'J'he  blessed  state 
of  the  primitive  disciples,  32 — 35.  The  case  of  Joses,  icho  sold  his  estate,  and  brought  the  money  to  the  common  stock, 
36,37.        [A.M.  4033.     A.  D.  29.     An.  Olymp.  CCII.  1.] 


AND  as  they  spake  unto  the  people,  the  priests,  and  the 
*  captain  of  the  temple,  and  the  Sadducees,  came  upon 
thein, 

2  •'Being  grieved  that  they  taught  the  people,  and  preached 
through  Jesus  the  resurrection  from  the  dead. 

3  And  they  laid  hands  on  them,  and  put  them  in  hold  unto  the 
next  day  :  for  it  was  now  even-tide. 

aOr,  rulfr,  Luke2S.4.   Ch.  5.83. -b  Matt.  92.23.     AcUlS3.8. 


NOTES — Verse  1.  The  Priests]  These  persons  liad  eviden- 
ced the  most  implacable  enmity  against  Christ  from  the  be- 
ginning. 

The  captain  of  the  temple]  See  this  office  particularly  ex- 
plained in  the  note  on  Luke  xxii.  4. 

The  Sadducees]  Whose  whole  system  was  now  in  danger, 
by  the  preaching  of  the  resurrection  of  Christ ;  for  they  be- 
lieved not  in  the  immortality  of  the  soul,  nor  in  any  future 
■World.  These  made  a  common  cause  with  the  priests,  &c.  to 
ssippress  the  evidence  of  Christ's  resurrection,  and  silence 
the  apostlee. 

346 


4  Howbeit  many  of  them  which  heard  the  word  believed  ; 
and  the  number  of  the  men  was  about  five  thousand. 

5  ^  And  it  came  to  pass  on  the  morrow,  that  their  rulers,  and 
elders,  and  scribes, 

6  And  ■=  Annas  the  high  priest,  and  Caiaphas,  and  John,  and 
Alexander,  and  as  many  as  were  of  the  kindred  of  the  high 
priest,  were  gathered  together  at  Jerusalem. 

c  Luke  3.2.   John  11.49.&  iai3. 


2.  Being  grieved]  AtmrovoviJicvDi,  Ihcy  were  Ihoroitghly  fa- 
tigued with  the  continuance  of  this  preaching,  their  minds 
suffered  more  labour  through  vexation  at  the  success  of  the 
apostles,  than  the  bodies  of^the  apostles  did  in  their  fatiguing 
exercise  of  preaching  during  the  whole  day. 

4.  7 he  number — teas  about  five  thousand]  That  is,  as  I 
understand  the  passage,  the  120"  which  were  converted  before 
pentecost,  the  SOOOconverted  at  pentecost,  and  1880  converted 
since  the  conversion  of  the  3O0O,  making  in  the  whole  5000, 
or  otaci,  about  that  number  :  there  might  have  been  juorc  or 
less ;  the  historian  does  not  fix  the  number  absolutely.    A 


Peter  and  John  defend  tlicmselves, 


CHAPTER  IV. 


andpiui-e  that  Jrsufi  L  the  Christ 


7  And  wlien  they  had  set  tliein  in  the  midst,  they  asked, 
•*  By  what  power,  or  by  wliat  name,  liave  ye  done  this  i 

8  •Then  Peter,  filled  with  the  Holy  Ghost,  said  unto  them, 
Ye  rulers  of  the  people,  and  eklere  of  Israel, 

9  If  we  tliis  day  be  examined  of  the  good  deed  done  to  the 
impotent  man,  by  what  means  he  is  made  wjiole  ; 

10  Be  it  known  unto  you  all,  and  to  all  the  people  of  Israel, 
t  that  by  the  name  of  Jesus  Christ  of  Nazareth,  whom  ye  cru- 
cified, ^  whom  Cod  raised  from  the  dead,  even  by  him  doth 
this  man  sUtnd  here  before  you  whole. 

11  i>This  is  the  stone  which  was  set  at  nought  of  you  build- 
ers, which  is  become  the  head  of  tlie  corner. 

12  '  Neither  is  there  salvation  in  any  other:  for  there  is  none 
other  name  imder  heaven  given  among  mch,  whereby  we 
must  be  saved. 

13  II  Now  when  tliev  saw  the  boldness  of  Peter  and  .lolin, 
k  and  perceived  that  they  were  unlearned  and  ignorant  men, 

il  KxtKl.i  11.  Mall.  SI. a  Ch.7.a7.-e  Luke  12.11,  l;.-fCli.3.G,  16— g  Ch.2.a4.— 
hPs«.ll8.'i>.   Isn.aS.  ir..   .Man  21. 4i 


goodly  Hock  in  one  city,  as  the  commencement  of  the  Chris- 
tian cliurch  !  Some  think  all  the  .500t>  were  converted  on  this 
day ;  but  this  is  by  no  means  likely. 

5.  7ViCir  rulers,  and  elders,  and  scribes]  Tliose  with  the 
high-priest  Annas  formed  the  sanhedrim  or  grand  council  of 
the  Jews. 

6.  Annas]  Though  this  man  was  not  now  actually  in  the  of- 
fice of  high-priest,  yet  he  had  possessed  it  for  eleven  years, 
bore  the  title  all  his  life,  and  had  the  honour  of  seeing  tive  of 
his  sons  fill  that  eminent  place  after  him  ;  an  honour  that 
never  happened  to  any  other  person  from  the  commencement 
of  the  Mosaic  institution.  lie  is  the  same  who  is  called  Ana- 
nus  by  .Tosephus,  Ant.  b.  xx.  c.  8. 

And  Caiaphas]  He  was  son-in-law  to  Annas,  John  xviii. 
3.  was  now  high-pricst.and  tlie  same  who  about  six  weeks  be- 
fore condemned  Christ  to  be  crucified. 

And  John]  Dr.  Lightfoot  conjectures,  with  great  probability, 
that  this  was  Jnchanan  ben  Zaccai,  who  was  very  famous 
at  that  time  in  tlie  Jewish  nation.  Of  him  il  is  said  in  the 
Talmud  Sucas.  fol.  60.  "Rabbin  Jochanan  ben  Zaccai  the 
priest  lived  120  years.  lie  found  favour  in  the  eyes  of  Cesar, 
from  whom  he  obtained  Jafneh.  When  Tie  died,  tlic  glory  of 
wisdom  cca.sed."  The  following  is  a  remarkable  pa.ssage, 
Yoma,  fol.  .39.  "Forty  years  liefore  the  destruction  of  the 
city,  (the  very  time  of  which  St.  Luke  now  treats)  when  the 
gates  of  the  temple  flew  mien  of  their  own  accord,  Rab.  Jo- 
chanan ben  Zaccai  said,  'O  Tcirijile,  Temple  !  why  dost  thou 
disturb  thyself!  I  know  thy  end,  that  thou  shalt  be  de.stroyed, 
for  so  the  prophet  Zachary  hath  spoken  concerning  thee: 
'Open  thy  doors,  O  Lebanon  !  tliat  the  fire  may  devour  thy 
cedars.  '  "     See  Lightfoot  and  Schostlgen. 

And  Alexander]  This  was  probably  Alexander  I.ysimachns, 
one  of  the  richest  Jews  of  liis  time,  who  made  great  presents 
to  the  temple,  and  was  highly  esteemed  by  king  Agrippa. 
See  CalmcL  He  was  brother  to  the  famous  Pliilo  Judajus, 
and  father  of  Alexander  Tiberius,  who  married  Berenice,  the 
daughter  of  Agrippa  the  elder,  and  was  governor  of  Judea, 
after  ('uspius  Fadiis.     See  Josephus,  Ant.  1.  xix,  c.  v.  s.  1. 

Of  the  kindred  of  the  high-priest]  Or  rather,  as  Bp.  Pearce 
renders  it,  "(f  the  race  of  the  high-priests,  i.  e.  of  the  family 
out  of  which  the  high-priests  were  chosen."  It  may,  howe- 
ver, cornprehend  those  who  belonged  to  the  families  of  Aiinas 
and  Caiaphas,  and  all  wlio  were  connected  with  the  sacerdo- 
tal family.  Luke  distinctly  mentions  all  these,  to  show  how 
fonnidahlv  the  enemies  were,  against  whom  the  infant  church 
of  Christ  had  to  contend. 

7.  By  trhat  power,  or  by  what  name,  have  ye  done  this?]  It 
seems  that  this  council  were  convinced  that  the  lame  man 
was  miraculously  healed  ;  but  it  is  very  likely  that  they  believ- 
ed the  whole  to  be  the  ellect  of  magic  :  and  as  all  intercourse 
with  familiar  spirits,  and  all  spells,  charms,  &c.  were  unlaw- 
ful, they  probably  hoped  that,  on  the  examination,  this  busi- 
ness would  come  out,  and  that  (hen  these  disturbers  of  their 
peace  would  be  nut  to  death.  Hence  they  inquired  by  what 
power,  ct>  irotix  liwaiict,  by  what  supernatural  energy ;  or 
in  irhat  name,  by  what  mode  of  incantation  ;  and  who  is 
the  spirit  you  invoke,  in  order  to  do  these  things  7  False  pro- 
phets, reputed  witches,  wizards,  &c.  were  to  be  brought  be- 
fore the  sanhedrim,  to  be  by  them  judged,  acquitted,  or  con- 
demned, according  to  evidence.  Some  think  the  words  should 
be  thus  undersliHjd  :  Who  gave  you  authority  to  teach  public- 
ly 7  This  belongs  to  the  sanhedrim.  What  therefore  is  your 
authority,  and  who  is  he  who  gave  it  to  youl 

8.  Then  Peter,  filed  with  the.  Ifoly  G/iasV]  Which  guided 
him  into  all  truth,  and  raised  him  far  above  the  fear  of  man  ; 
placing  him  in  a  widely  dilPerent  stateof  mind  to  that  in  which 
ne  was  found,  when,  m  the  hall  of  Caiaphas,  he  denied  his 
Master  through  fear  of  a  servant  girl.  But  now  w;ls  fulfilled 
the  promise  of  Christ,  !\iatt.  x.  18,  19,  20.  And  ye  shall  be 
brought  before  governors  and  kings  for  my  sake  ;  hut  take 
no  thought  how  or  what  ye  shall  speak  ;  for  it  is  not  ye  that 
gpeak,  hut  the  Spirit  nf  your  Father  that  speakelh  in'you. 

9.  The  giiod  deed  done]  En-t  cvcpyecria,  the  benefit  lie  has 
received  in  being  restored  to  perfect  soundness. 

10.  By  the  name  of  Jesus  Christ  of  Nazareth]  This  was  a 
very  hold  declaration  in  the  presence  of  such  an  assembly; 
but  he  felt  he  stood  on  good  ground.  The  cure  of  the 
lame  man  the  day  before,  was  notorious  ;  his  long  infirmity 


they  marvelled :  and  they  took  knowledge  of  tliein,  that  thc» 
hail  been  with  Jesus. 

14  .\nd  beholding  the  man  which  was  healed  '  standing  will. 
tliem,  they  could  say  nothing  against  it. 

Ij  But  when  tliey  had  commanded  them  logo  aside  o>it  of 
tlie  council,  they  conferred  among  llieniselves, 

Itj  Saying,  "  \Vhat  shall  we  do  to  these  men  7  for  that  indeed 
a  notable  miracle  hath  berii  done  by  thciii  is  "manifrst  to  ali 
them  that  ilwell  in  Jerusalem  ;  and  we  cannot  deny  it. 

17  But  that  it  spread  no  farther  among  the  people,  let  ns 
straitly  threaten  them,  that  they  speak  hcncefurtli  to  no  man 
in  this  name. 

15  "  And  they  called  them,  and  commanded  them  not  to  speak 
at  all,  nor  teach  in  the  nrinie  of  Jesus. 

19  But  Peter  and  John  answered  and  said  unto  them,  '  Whe- 
ther it  be  right  in  the  sight  of  Uod  to  hearken  unto  you  more 
than  unto  God,  judge  ye. 


was  well  known,  his  person  could  be  easily  identified ;  and  he 
was  now  standing  before  them  whole  and  sound  :  they  them- 
selves therefore  could  judge  whether  the  miracle  was  true  or 
false.  But  the  reality  of  it  was  not  questioned,  nor  was  there 
any  difficulty  about  the  insti-uments  that  were  employed  ;  the 
only  question  is.  How  have  ye  done  tliisi  and  in  tchose  natnel 
Peter  immediately  answers.  We  have  done  it  in  the  name  of 
Jesus  of  Nazareth,  whom  ye  crucified,  and  whom  (.'od  hath 
raised  from  the  dead. 

11.  Tliis  is  the  stone  which  was  set  at  nought  of  you  build- 
ers] By  your  rejection  and  crucifixion  of  Jesus  Christ,  yoti 
have  fulfilled  one  of  your  own  prophecies,  Psal.cxviii.  22.  and 
as  07ie  part  of  this  prophecy  is  now  so  literally  fulfilled,  yc  may 
rest  assured,  so  shall  the  other ;  and  this  rejected  stone  shall 
speedily  become  the  head  stone  of  the  comer.  See  the  note 
on  Matt.  xxi.  42. 

12.  Neither  is  there  salvation  jn  any  other]  No  kind  of  heal- 
ing whether  for  body  or  soul  can  come  through  any  but  him 
who  is  called  Jesus.  The  spirit  of  health  residc>s  in  him  j  and 
from  him  alone  its  influences  must  be  received. 

Fbr  there  is  none  other  name]  Not  only  no  other  person,  but 
no  name  except  that  divinely  appointed  one.  Malt.  i.  21.  by 
which  salvation  from  sin  can  be  e.vpected — none  given  under 
heaven — no  other  means  ever  devised  by  God  himself,  for  the 
salvation  of  a  lost  world.  All  other  means  were  only  subor- 
dinate and  referred  to  him,  and  had  tlieir  efficacy  from  him 
alone.  He  was  the  Lamb  slain  from  the  foundation  of  the 
world :  and  no  man  ever  came,  or  can  come  to  the  Father,  but 
by  him. 

13.  The  boldness  of  Peter  a)id  John]  Triv  irapprjatnv,  the 
freedom  and  fluency  with  which  they  spoke,  ftir  they  spoke 

now,  from  the  immediate  influence  of  the  Holy  Ghost,  and 
their  word  was  with  power. 

That  they  were  nnlearned  and  ignorant  men]  \)pafiiiaTni, 
persons  without  literature,  not  brought  up  in,  nor  given  to 
literary  pursuits — and  ignorant,  i6io>Tai,  persons  in  private 
life;  brought  up  in  its  occupations  alone.  It  does  not  mean 
ignorajice  in  the  common  acceptation  of  the  term  ;  and  our 
translation  is  very  improper.  In  no  sense  of  the  word  could 
any  of  the  apostles  be  called  ignorayil  men  :  for  though  their 
spiritual  knowledgecaine  all  from  heaven,  yet  in  all  other  mat- 
ters they  seem  to  have  been  men  of  good,  sound,  strong,  com- 
mon sense. 

They  took  knowledge  of  them]  EneytvtiKTKnv  may  iiimly  that 
they  got  information  that  they  had  been  disciples  of  Christ, 
and  probably  they  might  have  seen  them  in  our  Lord's  com- 
pany ;  for  there  can  be  little  doubt  that  they  had  often  seen 
our  Lord  teaching  tlie  multitudes,  and  these  disciples  attend- 
ing him. 

TVirit  they  had  been  with  Jesus.]  Had  they  not  had  hi,"? 
teaching,  the  present  company  would  soon  have  confounded 
them  :  but  they  spoke  with  so  much  power  and  authority,  that 
the  whole  sanhedrim  was  ronfoundcd.  He  who  is  taught  in 
spiritual  matters  by  Christ  Jesus,  has  a  better  gift  than  the 
tongue  of  the  learned.  He  who  is  taught  in  the.=clio<iI  of  Christ, 
will  ever  speak  to  the  point,  and  intelligibly  loo;  though  his 
words  may  not  have  that  polish,  with  which  they,  who  prefer 
sound lo  sense,  are  often  carried  away. 

14.  They  could  say  nothing  against  it.]  They  could  nor 
gainsay  the  apostolic  aoctrine,  l^or  that  was  supported  by  the 
miraculous  fact  before  tliem.  If  the  doctrine  be  false,  the  man 
cannot  have  been  miraculously  healed  :  if  the  man  be  miracu- 
lously healed,  then  the  doctrine  must  be  true,  that  il  is  by  the 
name  of  Jesus  of  Nazareth  tliat  he  has  been  healed.  But  the 
man  is  ineonteslahly  healed,  therefore  the  doctrine  is  true. 

16.  A  notable  miracle  hath  been  done]  A  miracle  has  been 
wrought  and  this  mii-adc  is  known  and  acknowledged  to  be 
such  ;  all  Jerusalem  knew  that  he  was  lame  from  his  birth, 
and  that  he  had  long  begged  at  the  beautiful  gate  of  the  tem- 
ple :  and  now  all  Jerusalem  knew  that  he  was  healed  ;  and 
there  was  no  means  by  which  such  a  self-evident  fact  could 
be  disproved. 

17.  But  that  it  spread  no  farther]  Not  the  news  of  the  mi- 
raculous healing  of  the  lame  man,  hut  the  doctrine  and  influ- 
ence which  these  men  preach  and  exert ;  more  than  a  thoti- 
sand  people  had  already  professed  faith  in  Christ  in  conse- 
quence of^this  miracle,  (see  ver.  4.)and  if  this  teaching  should 
be  permitted  logo  on,  probably  accompanied  withsimllarmira- 


Peter  and  John  join  in  praijer. 


THE  ACTS. 


and  are  filled  with  the  Holy  G)wsl. 


20  1  Foi-  we  cannot  but  speak  the  things  which  '  we  have 
seen  and  lieard. 

21  So  when  tliey  had  fartlier  threatened  tliem,  they  let  them 
go,  finding  notliiiig  how  they  nilglit  punish  tlioni,  '  because  of 
the  people  :  for  all  men  giorified  God  for  '  that  wliich  was 
done. 

22  For  the  man  was  above  forty  years  old,  on  whom  this  mi- 
racle of  liealing  was  sliowed. 

23  T  And  being  let  go,  "  they  went  to  their  own  company, 
and  reported  all  tliat  tlie  chief  priests  and  eUkrs  had  said  un- 
to them. 

24  And  when  they  heard  that,  they  lifted  up  their  voice  to 
God  with  one  accord,  and  said,  Lord,  v  thou  art  Goi,  which 
hast  made  heaven,  and  earth,  and  the  sea,  and  all  that  in 
them  is  : 

25  Who  by  the  mouth  of  thy  servant  David  hath  said,  ^  Why 
did  (he  heathen  rage,  and  the  people  imagine  vain  things  1 

20  The  kings  of  the  earth  stooa  up,  and  the  rulers  were  ga- 
thered together  against  the  Lord  and  against  las  Christ. 

qrh.l.<!.«t3.:».— rCh.a-3.lp.  1  .In.l.l,  3— !  MnM.al.Se^  Lk.  30.6,  19.&a>.?.  Ch. 
l.iS.-l  Ch.3.7,9.— II  Cli.ia.12.— V  2  Ks.19.15.— w  Ps.3.1.— x  .Mau.aG.y.  Lk.lS.2.& 
33.1,6.-y  Lt.l.rj.— iLk.4.13.    .ln.10.3fi.— a  Ch.2.a3.&  3. 18.— b  Ver.l'ASI.    Cli.9. 


27  For  ^  of  a  truth  against  ^  thy  holy  child  Jesus,  '  whom 
thou  hast  anointed,  (both  Herod,  and  Pontius  Pilate,  with  the 
Gentiles,  and  the  people  of  Israel,  were  gathered  together,) 

28  "  For  to  do  whatsoever  thy  hand  and  tliy  counsel  deter- 
mined before  to  be  done. 

29  And  now,  Lord,  beliold  their  threateniiigs  :  and  grant  un- 
to tliy  servants,  bthat  with  all  boldness  they  may  speak  thy 
word, 

30  By  stretching  forth  thine  hand  to  heal  ;  °  and  that  signs 
and  wonders  may  be  done  <*  by  the  name  of  '  thy  holy  child 
Jesus. 

31  1!  And  when  they  had  prayed,  'the  place  was  shaken 
where  they  were  assembled  together,  and  they  were  all  filled 
with  tlie  Holy  Ghost,  ^  and  they  spake  the  word  of  God  with 
boldness. 

32  And  the  multitude  of  them  that  believed  •>  were  of  one 
heart  and  of  one  soul :  '  neither  said  any  of  them  that  aught 
of  the  things  which  he  possessed  was  liis  own  ;  but  they  had 
all  things  common. 

e7.&.13.4G.t  H.  3.&19.  8.  &  96.96.  &58.3I.  Eph.  S.ISI.-c  Ch.  2.43.&5.12.-d  Ch. 
3.6,  16-c  Vcrsc27.— fCh.a.S,  4.  &  16.  86.— g  Verse  ».— h  Ch«p.5.19.  lloiu.  ID.0,6. 
aCor.laU.     Phil.  1.  27.  &  2.2      1  Pel.3.8.— iChap.e,44. 


cles,  tliey  had  reason  to  believe  that  all  Jerusalem  (themselves 
excepted,  who  had  steeled  their  heai-ts  against  all  good) 
slioiild  be  converted  to  the  religion  of  him  whom  they  had 
ately  crucified. 

Lcl  us  slraitbj  threaten  them.]  AjtciXt}  ottci  Ajjcw/itSu,  let  us 
threaten  them  with  threatening,  a  Hebraism ;  and  a  proof 
tliat  St.  Luke  has  translated  the  words  of  the  council  into 
Greek,  just  as  they  were  spoken. 

'J'hat  they  speak — to  no  man  in  this  na?ne.]  Nothing  so 
ominous  to  thein  as  the  name  of  Christ  crucified,  because 
they  themselves  had  been  his  crucitiers.  On  this  account  they 
could  not  bear  to  hear  salvation  preached  to  mankind  through 
liiin  of  whom  they  had  been  the  betrayers  and  murderere  ; 
and  who  was  soon  likely  to  have  no  enemies  but  themselves. 

18.  Not  to  speak — nor  teach  in  the  vajtie  of  Jesus.']  Any 
other  doctrine  and  any  other  name,  scribes  and  Pharisees,  hy- 
pocrites and  infidels  will  bear,  but  the  doctrine  which  is  ac- 
cording to  godliness,  proclaiming  salvation  through  the  blood 
of  Christ  crucified,  they  will  not  tolerate.  If  their  doctrine 
were  not  the  truth  of  God,  it  could  not  be  so  unpopular ; 
there  is  such  an  enmity  in  human  nature  against  all  that  is 
good  and  true,  that  whatever  comes  from  God  is  generally  re- 
jected by  men. 

19  Uliether  it  be  right  in  the  sight  of  God.]  As  if  they 
had  said,  worldly  prudence,  and  a  consideration  of  our 
secular  interests  would  undoubtedly  induce  us  to  obey  you, 
but  acting  as  before  God,  and  following  the  dictates  of  eternal 
truth  and  justice,  we  dare  not  be  silent.  Can  it  be  right  to 
obey  men  contrary  to  the  command  and  will  of  God  t  When 
lie  comniands  us  to  speak,  dare  we  hold  our  tongue  1  We 
have  received  our  authority  from  God  through  Christ,  and 
feel  fully  persuaded  of  the  truth  by  the  Holy  Spirit  which  now 
dwells  in  us :  and  we  should  be  guilty  of  treason  against  God 
were  we  on  any  consideration  to  suppress  his  testimony. 
Your  own  consciences  testify  that  we  should  be  sinners 
against  our  heavenly  King,  were  we  to  act  according  to  your 
orders :  and  the  conclusion  is,  that  tee  cannot  but  speak  what 
ipe  have  seen  and  heard. 

21.  When  they  hud  further  threatened  them]  YlpoaantiXtiaa- 
ftcvot,  when  tliey  had  added  to  their  former  tfireatenings,  re- 
peating the  former  menaces,  and  adding  new  penalties. 

Finding  nothing  iioxc  they  might  punish  them]  Or,  as  the 
Codex  Bezre  reads,  itri  evptaKovres  airtav  jrwj  KoXarrMfrai,  not 
fijtding  a  cause  tehy  they  might  punish  them.  This  reading 
is  supported  by  the  Syriac  and  Arabic.  Bishop  Pearce  says, 
'•This  is  better  sense  and  better  Greek." 

Because  of  the  people]  The  people  saw  the  miracle,  con- 
fessed the  finger  of  God,  believed  on  the  Lord  Jesus,  and  thus 
became  converts  to  the  Christian  faith  :  and  the  converts  were 
now  so  numerous,  that  the  sanhedrim  was  afraid  to  proceed 
to  any  extremities,  lest  an  insurrection  should  be  the  conse 
ijuence. 

22.  The  man  was  above  forty  years  old]  The  disease  was 
of  long  standing,  and  consequently  the  more  inveterate  ;  but 
ail  diflicnities,  small  or  great,  yield  equally  to  the  sovereign 
power  of  God.  It  is  as  easy  with  God  to  convert  a  sinner  of 
forty  or  fourscore,  as  one  of  ten  years  old.  But  he  who  now 
refuses  to  obey  the  call  of  God.  has  neither  reason  nor  revela- 
tion to  support  himself  even  in  the  most  distant  hope,  that  he 
shall  get,  in  a  future  time,  the  salvation  which  he  rejects  in  the 
present. 

23.  They  went  to  their  own  company]  This  was  properly 
the  first  persecution  that  had  been  raised  up  against  the  church, 
since  the  resurrection  of  Christ:  and  as  the  rest  of  the  disci- 
ples must  have  known  that  Peter  and  John  had  been  cast  into 
prison  ;  and  that  they  were  to  be  examined  before  the  sanhe- 
flrim  ;  and  knowing  the  evil  disposition  of  the  rulers,  towards 
their  brethren,  they  doubtless  made  joint  supplication  to  God 
for  their  safety.  In  this  employment,  it  is  likely  Peter  and 
John  found  them  on  tlieir  return  from  the  council,  and 
repeated  to  them  all  their  treatment,  with  the  threats  of  the 
chief  priests  and  elders. 

«>.       ■''"'■''>  "'OM  art  God]    Aecrnora,  trv  b  Qeos,  Thou  God  art 

the  sovereign  Lord.    Thy  rule  is  universal,  and  thy  power 

UnlJjaiteu ;  for  thou  hast  the  heaven  and  its  glories,  the  earth 

348 


and  the  sea,  and  their  endlessly  varied  and  numerous  inhabit- 
ants, under  thy  direction  and  control. 

25.  By  the  7nouth  of  thy  servant  David  hath  said]  Several 
add,  but  impertinently,  Sia  irvev^iaros  aytov,  by  the  Ifoly  Spirit, 
but  it  is  sufficient  that  God  has  said  it;  and  thus  we  find  that 
David  spoke  by  the  inspiration  of  God;  and  that  the  second 
Psalm  relates  to  Jesus  Christ,  and  predicts  the  vain  attempts 
made  by  Jewish  and  heathen  powers  to  suppress  Christianity. 

26.  Against  the  Lord,  .and  against  his  Christ.]  Kara  tov 
Xpt(TTuv  avTuv,  should  be  translated  against  his  anointed,  be- 
cause it  particularly  agrees  with  ov  cxp^oai,  who7n  thou  hast 
ANOINTED,  in  the  succeeding  verse. 

27.  There  is  a  parenthesis  in  this  verse  that  is  not  sufficient- 
ly noticed  :  it  should  be  read  in  connexion  with  ver.  28.  thus  : 
For  of  a  truth  against  thy  holy  child  Jesus,  whom  thou  hast 
anointed,  (for  to  do  ivhatsoever  thy  hand  a?id  thy  counsel  de- 
termined before  to  be  done,)  both  Herod  and  Pontius  Pilate, 
tfith  the  Gentiles  and  people  of  Israel,  tvere  gathered  toge- 
ther. 

It  is  evident  that  what  God's  hand  and  counsel  detennined 
before  to  he  do7ie,  was  not  that  which  Herod,  Pontius  Pilate, 
the  Gentiles,  (Romans,)  and  the  people  of  Israel,  had  done  and 
were  doing  ;  for  then  their  rage  and  vain  counsel  would  be 
such  as  God  himself  had  determined  should  take  place,  which 
is  both  impious  and  absurd :  but  these  gathereu  together  to 
kinder  what  God  had  before  determined,  that  his  Christ  or 
Anointed  should  perform ;  and  thus  the  passage  is  undoubted- 
ly to  be  underst6od. 

Were  gathered  together.]  Ev  ti)  rroXei  tuvti),  in  this  very 
city,  are  added  by  ABDE.  and  several  others  ;'all  the  Syriac, 
the  Coptic,  .lEthiopic,  Armenian,  Slavonian,  Vulgate,  Itala, 
and  several  of  the  primitive  Fathers.  This  reading  Griesbach 
has  received  into  the  text.  This  makes  the  words  much  more 
emphatic ;  in  this  thy  own  city,  these  diflerent,  and  in  all 
otner  cases  dissentient  powers,  are  leagued  together  against 
thine  Anointed,  and  are  determined  to  prevent  the  accomplish- 
ment of  thy  pui-pose 

29.  And  now.  Lord,  behold  their  threatenings]  It  is  not 
against  us,  but  against  thee  that  they  conspire  :  it  is  not  to 
prevent  the  success  of  our  preaching,  but  to  bring  to  nought 
thy  counsel :  the  whole  of  their  enmity  is  against  thee.  Now, 
Lord,  look  upon  it :  consider  this  : 

And  grant  unto  thy  servant.^]  While  wc  are  endeavouring 
to  fulfil  thy  counsels,  and  can  do  nothing  without  thee,  sustain 
our  courage  that  we  may  proclaim  thy  truth  with  boldness  and 
irresistible  power. 

30.  By  stretching  forth  thy  hand  to  heal]  Show  that  it  is 
thy  truth  which  we  proclaim,  and  confirm  it  with  miracles, 
and  show  how  highly  thou  hast  magnified  thy  Son  Jesus, 
whom  they  have  despised  and  crucified,  by  causing  signs  and 
wondei-s  to  be  wrought  in  his  name. 

7Viy  holy  child  Jesus.]  Tow  ayiuv  iratSof  <rin<  should  be  trans- 
lated thy  holy  servant,  as  in  ver.  25.  Aaliii  Tratdos  <^ov,  thy 
servant  David,  not  thy  child  David :  the  word  is  the  same 
in  both  places. 

31.  The  place  was  shaken:]  This  earthquake  was  an  evi- 
dence of  the  presence  of  God,  and  a  most  direct  answci  to 
their  prayer,  as  far  as  that  prayer  concerned  themselves.  The 
earthquake  proclaimed  the  stretched  out  arm  of  God,  and 
showed  them  that  resistance  against  his  counsels  and  deter- 
minations must  come  to  nought. 

And  they  were  all  filled  with  the  Holy  Ghost]  And  in  con- 
sequence of  this,  they  spake  the  tpord  of  God  with  boldness  ;  a 
pointed  answer  to  a  second  part  of  their  request,  ver.  29.  A 
right  prayer  will  always  have  a  right  and  ready  answer. 
Thougii  these  disciples  had  received  the  Holy  Spirit  on  the  day 
of  pentecost,  yet  they  were  capable  of  larger  communications  ; 
and  what  they  had  then  received  did  not  preclude  the  neces- 
sity of  frequent  supplies,  on  emergent  occasions.  Indeed,  one 
communication  of  this  Spirit  always  makes  way  and  disposes 
for  another.  Neither  apostle  nor  private  Christian  can  subsist 
in  the  divine  life,  without  frequent  influences  from  on  high. 
Had  these  disciples  depended  on  their  pentecostal  grace,  they 
might  have  sunk  now  under  the  terror  and  menaces  of  their 
combined  and  powerful  foes,    God  gives  grace  for  il»e  titnt 


'Pke  ciiscipies  have 


CHAPTER  V. 


all  things  in  commor. 


33  And  with  ^  great  power  ^ave  tlie  apfjstles  '  witnesses  of 
the  resurrection  of  the  Lord  Jesus  :  and  '"  great  grace  was 
upon  them  all. 

34  Neither  was  there  any  among  them  that  lacked  :  "  for  as 
many  as  were  possessors  of  lands  or  houses  sold  tliciii,  and 
brought  the  prices  of  the  things  that  were  sold, 

35  '  And  laid  them  down  at  tlie  apostles'  feet :    •"  and  dij- 

kCh.l.3.-lCh,I.M.-in  Ch.2  47— nCli.a.40.-oVeisc37.  Ch. :..■>. 


being ;  but  no  stock  far  futurity,  because  he  will  keep  all  his 
followers  continually  dependant  on  himself. 

With  boldness.]  ndi'Ti  t'.j  OeXovrai  irtarevctv,  to  all  who  were 
Willing  to  believe,  is  addcd'by  UE.,  two  others,  Augustin,  Ire- 
Ileus,  and  liede. 

32.  The  7miltitude  of  them  that  believed]  The  whole  5000, 
mentioned  verse  4.  and  probably  many  otiiers,  who  had  been 
converted  by  the  ministry  of  tlie  other  apo^les  since  that  time. 

Were  of  one  heart  and  of  one  sotil]  Were  in  a  state  of  the 
most  perfect  friendsliip  and  affection.  In  all  the  5000  there  ap- 
peared 'o  be  but  one  heart  and  one  soul ;  so  perfectly  did  they 
gree  in  all  their  views,  religious  opinions,  and  holy  affections. 
Some  MSS.  add  xai  ovk  r]v  StOKpiats,  cv  uvtok  ovScnia,  and 
there  was  no  kind  of  differeiice  or  dissention  among  them. 
This  remarkable  reading  is  found  in  the  Codex  Bezte.,  another 
of  great  authority,  E.,  two  others,  Ambrose,  Bede,  Cyprian, 
and  Zeno.  Diogenes  Laertius  relates  of  Aristotle,  cpwrtidus, 
Ti  can  ipt\o(,  being  asked,  what  is  a  friend  7  cipri,  fiia  4^vxi 
6vo  aoifiaatv  r.voiKovira-  ansieered,  One  soul  dwelling  in  two 
bodies.  This  saying  has  been  justly  celebrated;  but  what  would 
this  wonderful  philosopher  have  tliought  and  said  had  he  seen 
these  disciples  of  Jesus,  and  friends  of  mankind  ;  one  soul 
dwelling  in  5000  bodies  ! 

They  had  all  things  common]  See  the  notes  on  chap.  ii.  44. 
where  this  subject  is  examined.     See  below,  ver.  34. 

33.  With  great  power  gave  the  apostles  witness]  This  power 
they  received  from  the  Holy  Spirit,  who  enabled  them  ixcyaXi] 
ivvafici,  with  striking  miracles,  to  give  proof  of  ?/ie  resurrec- 
tion of  the  Lord  Jesus.  For  this  is  the  point  that  was  particu- 
larly to  be  proved  :  that  he  was  slain  and  buried,  all  knew ; 
that  he  rose  again  from  the  dead,  many  knew  :  but  it  was  ne- 
cessary to  give  such  proofs  as  should  convince  and  confound 
all.  This  preacliing  and  these  miracles  demonstrated  this  di- 
vine truth:  Jesus  died  for  your  sins  ;  he  rose  again  for  your 
justification;  behold  what  God  works  in  confirmation  of  these 
Rlorious  truths;  believe  therefore  in  tlie  Lord  Jesus,  and  ye 
shall  not-perisli,  but  have  everlasting  life. 

Great  grace  was  upon  them  all]  They  all  received  much 
of  the  favour  or  gi-ace  of  God;  and  tliey  had  much  favour 
with  all  who  feared  God.  In  both  these  ways  this  clause  may 
be  understood;  for  x"/"?  means  /ai-o/«r,  whetlier  that  be  evi- 
denced by  be?ievolence,  or  beneficence,  or  by  both.  The  favour 
of  God  is  the  benevolence  of  God ;  but  his  benevolence  is  ne- 
ver exerted  without  the  exertions  of  his  beneficeyice.  Hence 
the  grace  or  favour  of  God,  always  implies  a  blessing  or  gift 
from  the  hand  of  his  mercy  and  power.  The  favour  or  bene- 
volence of  men  may  exist  without  beneficence,  because  it  may 
not  be  intheirpowertocommunicateany  gift  or  benefit,  though 
they  are  disposed  to  do  it ;  or,  2dly.  The  persons  who  enjoy 
their  favour  may  not  stand  in  need  of  any  of  their  kind  acts  : 
but  it  IS  not  so  with  God  ;  his  good  will  is  ever  accompanied 
by  his  good  work  ;  and  every  soul  that  is  an  object  of  liis  be- 
nevolence, stands  in  the  utmost  need  of  the  acts  of  his  benefi- 
cence. Hence  as  he  loved  the  world,  he  gave  his  son  a  ransom 
for  all.  All  needed  his  help  ;  and  because  they  all  needed  it, 
therefore  all  had  it.  And  truly  we  may  say  of  the  whole  hu- 
man race,  for  whom  the  Son  of  God  tasted  death;  thai  great 
grace  was  upon  all;  for  ALL  have  been  purchased  by  his  sa- 
crificial death.    This  by  the  way. 

34.  Neither  was  there  any  among  them  that  lacked]  It  was 
customary  with  the  Jews  to  call  the  poor  togetlier,  to  eat  of 
the  sacrifices;  but  as  the  priests,  &c.  were  incensed  against 
Christ  and  Christianity,  consequently  the  Christian  poor"couId 
have  no  advantage  of  this  kind;  therefore,  by  making  a  coni- 


tribution  was  made  unto  every  man  according  as  he  ha; 
need. 

36  And  Joscs,  who  by  the  apostles  was  surnamed  Barnabas, 
(which  is,  being  interpreted,  The  son  of  consolation,)  a  Le- 
vite,  and  of  tiie  country  of  Cyprus, 

37  1  Having  land,  sold  it,  and  brought  the  money,  and  laid  it 
at  the  apostles'  feet. 

pCh  5.t5.ti;.l  -fi  Verse  J),T..    Ch.S.l.H. 


mon  slock  for  the  present  necessity,  the  poor  were  supplied, 
so  there  was  none  among  them  that  lacked.  This  provision, 
therefore,  of  the  commimity  of  goods,  which  could  be  but 
temporary,  was  made  Ijoth  suital>ly  and  seasonably.  See  Bi- 
shop Pearcc,  and  see  the  note  on  cliap.  ii.  44. 

•35.  Laid— down  at  the  apostles'  feet.]  To  show  how  cordi- 
ally and  entirely  they  parted  witli'them.  And  tliey  entrusted 
the  management  of  the  whole  to  those  men,  to  whom  thev 
found  God  liad  entrusted  the  gifts  of  his  IIolv  Spirit,  and  tli'c 
doctrine  of  the  kingdom  of  heaven. 

36.  Joses]  Or  Joseph,  as  many  excellent  MSS.  read;  but  who 
he  was,  furtlier  than  what  is  here  said,  we  know  not. 

Sar7ia7ned  Barnabas]  Or  Barsabbas,  according  to  tlic  Cop- 
tic. 

Tlie  son  of  consolation]  Tjof  ■naftaK\r]aco)i  ;  as  irapaKXriaii, 
signifies  exhortation,  as  well  as  consnlulion,  and  is,  indeed, 
distinguished  from  the  latter,  1  Cor.  xiv.  3.  The  original  nrune 
was  probably  N35  12  Bar  naba,  or  NO:  n3  Bar  nebia,  wliich 
signifies  the  son  of  prophecy,  or  exhortation  ;  and  this  is  cer- 
tainly one  sense  wliicli  prophecy  has  in  tlie  New  Testament; 
and  in  this  way  Barnabas  distinguished  himself  among  the 
apostles.  See  Acts  xi.  23.  And  Barnabas  e.viiouted  thcnt  all 
that  tcith  purpose  of  heart  they  should  cleave  unto  the  Lnrd. 

A  Levite,  and  of  the  country  of  Cyprus]  Cyprus  is  an  isluiui 
in  the  Mediterranean  Sea,  off'  Cilicia,  and  not  very  distant  from 
the  Jewishcoast.  The  Jewswcre  very  numerous  in  that  island. 
See  Dion.  Cas.  lib.  68,  69.  Though  he  was  a  Levite,  he  miglit 
have  liad  land  of  his  own  by  private  purchase.  The  l.eviles, 
as  a  tribe,  had  no  land  in  Israel ;  but  the  individuals  certainly 
might  make  purchases  any  where  in  the  country  ;  but  as  Bar- 
nabas was  of  Cyprus,  his  land  probably  lay  there;  and  as  it 
is  likely  that  he  was  one  of  those  strangers  that  came  up  to 
Jerusalem  to  tlie  late  feast,  and  was  there  converted,  he  might 
have  sold  his  land  in  the  island  to  some  of  his  own  couiilry- 
nicn  who  were  at  Jerusalem  at  this  time  ;  and  so.  being  called 
to  the  work  of  tlie  ministry,  continued  to  associate  with  the 
apostles,  travelling  every  where,  and  preaching  the  Gospel  of 
tlie  kingdom  of  God.  He  was  the  constant  companion  of  St. 
Paul,  till  the  separation  took  place  on  account  of  John  Mark, 
mentioned  Acts  xv.  36 — 39. 

1.  It  is  worthy  of  remark,  that  the  two  apostles  of  the  Gen- 
tiles, though  of  Jewish  extraction,  were  both  horn  in  (Jentile 
countries  :  Paul  in  Cilicia,  Barnabas  in  Cypnis  :  this  gave  them 
many  advantages  ;  served  to  remove  prejudices  from  the  hea- 
thens, and  gavethemnodoubt  much  facility  in  the  Greek  tongue, 
without  which  they  could  have  done  but  little  in  Asia  Minor, 
nor  in  most  parts  of  the  Uoman  empire  where  they  travelled. 
How  admirably  does  God  determine  even  the  place  of  our  birth, 
and  the  bounds  of  our  habitation  !  When  under  the  influence 
of  the  grace  of  Christ,  every  thing  is  turned  to  a  man's  advan- 
tage. The  man  whom  he  calls  to  his  work,  he  will  take  care 
to  endue  with  every  necessary  qualification.  And  is  it  too 
much  to  say,  that  God  never  did  call  a  man  to  preach  the  Gos- 
pel whom  he  did  not  qualify,  in  such  a  manner,  that  both  the 
workman  and  the  work  should  appear  to  be  of  God  ! 

2.  Some  have  said  that  ignorance  is  the  mother  of  devotion. 
Devotion  and  religion  are  both  scandalized  by  the  saying.  En- 
lightened piety  has  ever  been  the  most  sincere,  steady,  and 
active.  God  makes  those  inise  who  turn  unto  him  ;  and  by 
experimental  religion,  all  the  powers  of  the  mind  are  greatly 
improved.  Every  genuine  minister  of  Christ  has  an  enlight- 
ened heart ;  and  to  this  it  is  his  duty  to  add  a  well  cultivated 
mind.  Ex  quovis  ligno  fliercurius  non  fit :  A  blockhead 
never  did,  and  never  can  make  a  minister. 


•CHAPTER    V. 


had  got  out,  2-^,  23. 
25.     The  captain 
fend  themselves, 

aion  to  the  right  hand  of  God,  29—32. 
them  seasonable  and  prudent  advice-, 

and  command  them  not  to  teach  m  the  name  of  Jesus,  40.     They  depart,  rejoicing  in  their  persecution,  and  continue  to 
preach  Jesus  Chnst,i\,i2.    [Cir.  A.  M.  4034.     Cir.  A.  D.  30.     Cir.  An.  Olymp.  CCU.  2.] 


■ght  hand  of  God,  29—32.  The  council  are  confounded,  and  purpose  to  slay  the  apostles,  33.  Gamaliel  gives 
able  and  prudent  advice.,  34—39.  7%e  council  agree  to  it,  but,  before  they  disc/iarge  the  apostles,  beat  them, 
nd  them.  iiQt  to  ten.c.h  vn.  the  tifLiiie  nf  .TfisuQ   drt       'rua„  ^^ *   __/_.■-.• ....  -i.  ..• _. ^•..    _   _j ... .  ..' 


BUT  a  certain  man  named  Ananias,  with  Sapphira  his  wife, 
sold  a  possession, 
2  And  kept  back  part  of  the  price,  his  wife  also  being  privy  to 
tl,    and  brought  a  certain  part,  and  laid  it  at  the  apostles'  feet 

»Ch.4.3?.-bNumb.30.i  Deu.33.21.  EcclesS.-l. 


,^OTES.— Verse  1.  Bui  a  certain  man  naatied  Ananias]  Of 
these  unhappy  people  we  have  no  further  account  tlwn  what 
IS  recorded  here,  fai  reference  to  birth,  connexions,  &c.  their 


3  b  But  Peter  said.  Ananias,  why  hath  "  Satan  fllled  thine 
heart  ^  to  lie  to  the  Holy  Ghost,  and  to  keep  back  part  of  Urn 
price  of  the  land  1 

4  Whiles  it  remained,  was  it  not  thine  owm?  aod.aAfiT'il^WiHL 


names  are  written  in  the  dust.  The  import  of  his  name,  rra^fv 
chananiyah,  the  grace  ot  mercy  of  the  i^rcf,  agrccB- very  ill' 
with  hisconduot. 

349 


Ananias,  and  Sapphira  THE  ACTS. 

sold,  was  it  not  in  thine  own  power?  why  hast  thou  conceived 
this  thing  in  thine  heart?  thou  has  not  Hod  unto  men,  but 
unto  God.  ,  , 

5  And  Ananias  hearing  these  words  '  fell  down,  and  gave  up 
the  ghost :  and  great  fear  came  on  all  them  that  heard  these 
things.  ,  ,  .  ,  .    , 

6  And  the  young  7nRn  arose,  'wound  him  up,  and  earned 
him  out,  and  buried  him.  ,       ,  . 

7  And  it  was  about  the  space  of  three  hours  after,  when  his 
Wife,  not  knowing  what  was  done,  came  in. 

8  \nd  Peter  answered  unto  her.  Tell  me  whether  ye  sold  the 
land  for  so  much  1    And  she  said,  Yea,  for  so  much. 

9  Then  Peter  said  unto  her.  How  is  it  that  yc  have  agreed  to- 
gether 8  to  tempt  the  Spirit  of  the  Lord?  behold,  the  feet  of 
them  which  have  buried  thy  husband  are  at  the  door,  and  shall 
carry  thee  out. 

eVerselO  11  — f  .Tohn  19.10.—^  Versca  MaU.4.7.— h  Verse  5— i  Verse  5.  Ch.S. 
«3.tt  19.17.-k  Ch.S.43.&  14.3.&,  19.11.  Kom.15.19.  8  Cor.  19. la.  Heb.2.4. 


his  wife,  struck  dead. 


2.  Kppt  back  part  of  the  price]  Ananias  and  Sapphira  were 
evidently  persons  who  professed  faith  in  Christ,  with  the  rest 
of  the  disciples.  While  all  were  making  sacrifices  for  the  pre- 
sent necessity,  they  came  forward  among  the  rest,  pretending 
to  bring  all  the  money  they  had  got  for  a  possession,  KTnita, 
(of  what  kind  we  know  not,)  whicli  they  had  sold.  A  part 
of  this  price,  however,  they  kept  back,  not  being  willing  to 
trust  entirely  to  the  bounty  of  Providence,  as  the  others  did  ; 
thinking,  probably,  that  as  the  whole  was  their  own,  they  had 
a  right  to  do  with  it  as  they  pleased  ;  and  so  they  had  :  they 
were  uniler  no  necessity  to  sell  their  possession  :  but  the  act 
of  selling  it  for  the  ostensible  purpose  of  bringing  it  into  the 
common"  stock,  left  them  no  further  control  over  it,  nor  pro- 
perty in  it :  and  their  pretence,  that  the  money  which  they 
brought  was  the  wliole  produce  of  the  sale,  was  a  direct  lie  in 
itself,  and  an  attempt  to  deceive  the  Holy  Spirit,  under  whose 
inlluence  they  pretended  to  act.  This  constituted  the  iniquity 
of  their  sin. 

3.  Why  hath  Satan  filled  thine  heart]  The  verb  rrXrjpoeiv, 
which  we  translate  to'jill,  Kypke  has  showed,  by  many  exam- 
ples, to  signify,  to  instigate,  excite,  impel,  &c.  and  it  was  a 
common  belief,  as  well  among  the  heatliens  as  among  the  Jews 
and  Cliristians,  that  when  a  man  did  evil,  he  was  excited  to  it 
by  the  influence  and  malice  of  an  evil  spirit.  It  is  strange, 
that  by  the  general  consent  of  mankind,  sin  against  God  has 
been  ever  considered  so  perfectly  unnatural,  and  so  ev'il  in  it- 
self, that  no  man  would  commit  it,  unless  impelled  to  it  by  the 
agency  of  the  devil.  The  words  of  St.  Peter  here,  prove  that 
such  an  agency  is  not  fictitious;  if  tliere  had  been  no  devil,  as 
some  wisli,  and  perhaps  feel  it  their  interest  to  believe ;  or  if 
this  devil  had  no  influence  on  the  souls  of  men,  Peter,  under 
the  agency  of  the  Holy  Spirft,  would  not  have  expressed  him- 
self in  this  way;  for  if  the  thing  were  not  so,  it  would  have 
been  the  most  direct  means  to  lead  the  disciples  to  form  false 
opinions,  or  to  confirm  them  in  old  and  absurd  prejudices. 

To  lie  to  the  Holy  Ghost]  ifcvaaaOai  to  Iluevua  to  Ayiuv,  to 
deceive  the  IIoU/  Spirit.  Every  lie  is  told  with  the  intention  to 
deceive,  and  they  wished  to  deceive  the  apostles,  and,  in  effect, 
that  Holy  Spirit,  under  whose  influence  they  professed  to  act. 
Lying  against  the  Holy  Ghost,  is  in  the  next  verse  said  to  be 
tying  against  God :  therefore,  the  Holy  Ghost  is  GOD. 

To  keep  back  part  of  the  price]  JioaipiaaaOat  arro  rrig  rturig. 
The  verb  voa(j)tgeiv,  voa<pigc(Tdai,  is  used  by  the  Greek  writers 
to  signify  purloining  part  of  the  public  money,  peculation. 
The  word  is  used  here  with  great  propriety,  as  the  money  for 
which  the  estate  was  sold,  was  public  property ;  as  it  was  for 
tliis  purpose  alone  that  the  sale  was  made. 

4.  Whiles  it  remained,  was  it  not  thine  oion]  See  the  note 
on  ver  2.  and  see  that  also  on  chap.  ii.  44 , 

5.  Fell  down,  and  gave  up  the  ghost]  Tleawv,  e^expv^e,  fall- 
ing down,  he  expired,  breathed  his  last ;  "  Gave  up  the  ghost" 
is  a  very  improper  translation  liere.  See  the  notes  on  Gen. 
XXV.  8.  and  on  Malt,  xxvii.  50.  Two  things  may  be  remarked 
here  :  I.  That  the  sin  of  this  person  was  of  no  ordinary  maa 
nitude,  else  God  would  not  have  visited  it  with  so  signal  a 
punishment.  2.  Tliat  Peter  must  have  had  the  power  to  dis- 
cern the  stale  of  tlie  heart,  else  he  had  not  known  the  perfidy 
of  Ananias.  This  power,  commonly  called  the  discernment 
of  spirits,  the  apostles  had  as  a  particular  gift,  not,  probably, 
always,  but  at  select  times  :  when  God  saw  it  necessary  for 
the  good  of  his  church. 

6.  7Vie  young  men  arose]  Some  of  the  stout  young  men, 
belonging  to  the  disciples  then  present ;  who  were  the  fittest 
to  undertake  a  work  of  this  kind,  which  required  consider- 
able bodily  exertion. 

Buried  him.]  This  was  on  the  same  day  on  which  he  died. 
It  was  a  clear  case,  that  he  was  dead  :  and  dead  by  a  judg- 
ment of  God,  that  would  not  be  revoked.  As  therefore  it  was 
no  case  of  suspended  animation,  there  was  no  reason  to  de- 
lay the  burial. 

9.  To  tempt  the  Spirit  of  the  Lord]  So,  the  ffoly  Ghost, 
God,  and  the  Spirit  of  the  Lord,  are  tlie  same  person. 

10.  Yielded  up  the  ghost]  See  ver.  5.  It  was  not  by  Peter's 
teords,  nor  through  Peter's  prayers,  nor  through  shame,  nor 
through  remorse,  that  this  guilty  pair  died,  but  by  an  imme. 
*late  judgment  of  God.  The  question  of  the  salvation  of 
Ananias  and  Sapphira  has  been  not  a  little  agitated  ;  and  most 
Beem  inclined  to  hope  that  though  their  sin  was  punished  by 
this  awful  display  of  the  divine  judgment,  that  mercy  was  ex- 

350 


10  ii  Then  fell  she  down  straightway  at  his  feet,  and  yielded 
up  the  ghost :  and  the  young  men  came  in,  and  found  her 
dead,  and  carrying  her  forth,  buried  her  by  her  husband. 

11  '  And  great  fear  came  upon  all  the  church,  and  upon  as 
many  as  heard  these  tilings. 

12  n  And  k  by  the  hands  of  the  apostles  were  many  signs  and 
wonders  wrought  among  the  people  ;  (i  and  they  were  "all  with 
one  accord  in  Solomon's  porch. 

13  And ""  of  the  rest  durst  no  man  join  himself  to  them  :  "  but 
the  people  magnified  them. 

14  And  believers  were  the  more  added  to  the  Lord,  multi 
tudes  both  of  men  and  women.) 

1.5  Insomuch  that  they  brought  forth  the  sick  "  into  the  streets, 
and  laid  the?n  on  beds  and  couches,  p  that  at  the  least  the  sha- 
dow of  Peter  passing  by,  might  overshadow  some  of  them. 

16  There  came  also  a  multitude  out  of  the  cities  round  about 


tended  to  their  souls.  For  my  own  part  I  think  their  sin  was 
what  the  apostle,  1  John  v.  16.  calls  a  sin  unto  death  :  a  sin 
which  must  be  punished  w;th  temporal  death,  or  the  death  of 
the  body,  while  mercy  was  extended  to  the  soul.  It  was  right 
in  this  infant  state  of  the  church,  to  show  God's  displeasure 
against  deceit,fraud,  and  hypocrisy  ;  had  this  guilty  pair  been 
permitted  to  live  after  they  had  done  this  evil,  this  long-suf- 
fering would  have  been  infallibly  abused  by  others  ;  and  in- 
stead of  leading  them  who  had  sinned,  to  repentance,  might 
have  led  them  to  hardness  of  heart,  by  causing  them  to  pre- 
sume on  the  mercy  of  God.  That  hypocrisy  may  be  afraid  to 
show  her  face,  God  makes  these  two  an  example  of  his  jus- 
tice ;  but  because  they  had  not  the  ordinary  respite,  we  may 
presume  that  God  extended  mercy  to  them,  though  cut  ofl'  al- 
most in  the  act  of  sin.  Their  case  however,  cannot  become 
a  precedent,  allowing  them  to  have  received  mercy  ;  because 
those  who  have  seen  in  this  case  the  severity  of  God,  must 
expect  much  sorer  punishment,  if  with  such  an  example  be- 
fore their  eyes,  they  should  presume  on  the  mercy  of  their 
IVIaker  :  this  would  be  doing  evil  that  good  might  come  :  and 
the  perdition  of  such  would  be  just. 

11.  Great  fear  ca/ne  upon  all  the  church]  This  judgment 
answered  the  end  for  which  it  was  inflicted  ;  a  deeply  reli- 
gious fear  occupied  every  mind  :  and  hypocrisy  and  decep- 
tion were  banished  from  this  holy  assembly.  On  the  word 
Church,  see  the  observations  at  the  end  of  Matt.  xvi.  it  has 
been  properly  observed,  that  we  have  in  this  place  a  native 
specimen  of  a  New  Testament  chui'ch  :  1.  Called  by  tire  Gos- 
pel; 2.  Grafted  into  Christ  by  baptism  ;  3.  Animated  by  love; 
4.  United  by  all  kinds  of  fellowsliip  ;  5.  And  disciplined  by 
the  exemplary  punishment  of  hypocrites.     See  Dodd. 

12.  J3y  the  hands  of  the  apostles]  This  verse  should  be 
read  with  the  15th,  to  whicli  it  properly  belongs. 

Solomon's  porch.]    See  the  note  on  John  x.  23. 

13.  A7id  of  the  rest  durst  no  man  join  himself  to  them] 
Who  were  these  called  the  rest,  tojv  Aoittoii/  ;  Dr.  Lightfoot 
thinks  the  120  are  intended,  of  which  he  supposes  Ananias  to 
have  been  one  ;  who  all  seeing  wonders  wrought  by  the  apos- 
tles, were  afraid  to  associate  themselves  with  them  in  any 
way  of  equality  ;  as  they  saw  that  God  put  peculiar  honour- 
upon  them.  Calmet  more  rationally  observes,  that  the  Jew- 
ish nation  was  then  divided  into  many  different  sects,  who 
entertained  widely  difterent  opinions  on  various  articles.  The 
apostles  adopted  none  of  these  jarring  sentimenus,  and  none 
of  the  different  sects  dared  to  join  themselves  to  them  !  nei- 
ther Pharisees,  Sadducees,  nor  Herodians,  as  such,  were 
found  in  this  simple  holy  church.  The  people  felt  the  force 
and  power  of  the  apostles'  doctrine,  and  magnified  them  ;  no 
more  attending  to  the  teaching  of  the  otliers  :  the  apostles 
taught  tliem  as  men  having  authority,  and  not  as  the  scribes 
and  Pharisees.  This  irritated  the  high-priest  and  his  Saddu- 
cean  council,  and  led  them  to  adopt  the  measures  mentioned 
below,  ver.  17. 

14.  And  believers  were  the  more  added  to  the  Lord]  Be- 
lievers, 1.  Those  who  credited  the  divine  mission  of  Christ. 
2.  Tiiat  he  was  the  Messiah.  3.  That  he  died  for  their  sins. 
4.  Tliat  he  rose  again.  5.  That  he  ascended  into  heaven.  6. 
That  he  sent  down  the  gift  of  the  Holy  Spirit.  7.  That  he 
ever  appeared  in  the  presence  of  God  for  them.  8.  That  it 
was  he  who  gives  repentance  and  remission  of  sins.  And,  9. 
He  by  whom  the  world  is  to  be  judged.  These  were  simple 
articles,  of  the  truth  of  which  they  had  the  fullest  evidence. 

15.  Insomuch  that  they  brought  forth  the  sick]  This  verse 
is  a  continuation  of  the  subject  begun  in  the  12th.  The  fol- 
lowing is  the  order  in  which  all  these  verses  should  be  read 
from  tlie  11th  to  the  15th. 

11  And  great  fear  came  upon  all  the  church,  and  upon  as 
many  as  heard  these  things. 

13  And  of  the  rest  dui-st  no  man  join  himself  to  them ;  but 
the  people  magnified  them  : 

14  And  believers  were  the  more  added  to  the  Lord,  both 
men  and  women. 

12  (last  clause)  And  they  were  all  with  one  accord  in  So- 
lomon's porch. 

12  (first  clause)  And  by  the  hands  of  the  apostles  were  ma- 
ny signs  and  wonders  wrought  among  the  people  ; 

15  Insomuch  that  they  brought  forth  the  sick  into  the 
streets,  and  laid  them  on  beds  and  couches,  &c.  &c. 

How  these  different  verses,  and  clauses  of  ver8eB,got  so  in 


TVic  apostles  imprisoned. 


CHAPTER  V. 


arc  released  b\j  aii  angel. 


unto  Jemsalem,  bringing 'silk  folks,  and  thcni  which  were 
vexed  with  unclean  spirits  :  ind  they  were  li.ali.d  every  one. 

17  T  •  Then  the  high-priest  osc  \ip,  and  all  they  that  were 
with  him,  (which  is  the  sect  o  the  eadducees,)  and  were  filled 
with  *  indiftnation, 

18 '  And  laid  their  hands  on  he  apostles,  and  put  them  in  the 
common  prison. 

#9  But  "  the  ange!  of  the  La-d  by  night  opened  the  prison 
doors,  and  bro\ight  them  forli,  and  said, 

20  Go,  stand  and  speak  in  tie  temple  to  the  people  >■  all  the 
words  of  this  life. 

21  And  when  they  lieard  thd  they  entered  into  the  temple 

qMark  16.  17,1'!.  .lohn  H.  12 -f  Ch».  4. 1,  S,  G.-s  Or,  envy.-t  Luke  21.  \i.- 
u  f  hap.  !".;.&  lt;.-'6.  


tenningled  and  confouiidi'd  as'.hey  are  now  in  our  common 
text,  1  cannot  tell ;  but  tlie  abve  will  appear  at  once  to  be 
the  natural  order  in  which  the-  should  be  placed. 

That— the  sltadmp  of  Peter  j.issing  by]  I  cannnot  see  all 
the  miraculous  iiilluence  here,  hat  others  profess  tosee.  Tlie 
people  who  had  seen  the  mir.cles  wrought  by  the  apostles 
pressed  with  their  sick  to  shar  the  healing  benefit  :  as  there 
must  have  been  many  diseased  jeople,  it  is  not  likely  that  the 
apostles,  who  generally  addresed  such  persons,  prayed,  and 
used  imposition  of  hands,  coull  reacli  all  those  that  were 
brought  to  them,  as  fast  as  the  scicitude  of  their  friends  could 
wish.  As  therefore  they  could  nit  get  Peter  or  the  other  apos- 
tles, personally,  to  all  their  sick.they  thought  if  they  placed 
them  on  that  side  of  the  way,  were  the  shadow  was  project- 
ed, (the  sun  now  probably  declning,  and  consequently  the 
shadow  lengthening,)  they  shonli  be  healed  by  the  shadow  of 
the  man  passing  over  them,  in  /hose  person  such  miracu- 
lous powers  were  lodged.  But  it  Iocs  not  appear  that  the  per- 
sons who  tlms  tlioughtand  acted,  vereof  the  number  of  those 
converts  already  made  to  the  fain  of  Christ :  nor  does  it  ap- 
pear that  any  person  was  healei  in  this  way.  The  sacred 
penman  simply  relates  the  itnpresion  made  on  the  people's 
minds,  and  how  they  acted  in  consciuence  of  this  impression. 
A  popish  writer,  assuming  that  th  shadow  of  Peter  actually 
cured  all  on  which  it  was  projectd,  argues  from  this  preca- 
rious principle  in  favour  of  the  wnderful  efiicacy  of  relics  .' 
for  says  he,  "  if  the  shadow  of  a  saint  can  do  so  much,  how 
much  more  may  his  bones  or  any  thing  that  was  in  contact 
with  his  person  perform  1"  Now  before  this  conclusion  can 
be  valid,  it  must  be  proved,  1.  Tha  the  shadow  of  Pete^did 
actually  cure  the  sick  ;  2.  That  ths  was  a  virtue  common  to 
all  the  apostles  ;  3.  That  all  emiiiat  saints  possess  the  same 
virtue  ;  4.  That  the  Aones,  &c.  of  he  dead,  possess  the  same 
virtue  with  the  .f/Mjrfoir  of  the  livng ;  5.  That  those  whom 
they  term  saints,  were  actually  :uch  ;  6.  That  miracles  of 
healing  have  betfn  wrought  by  ther  relics ;  7.  That  touching 
these  relics  as  necessarily  produces  the  miraculous  healing, 
as  they  suppose  the  shadmv  of  P^lcr  to  have  done.  1  think 
there  is  not  sufficient  evidence  her?  that  Peter's  shadow  heal- 
ed any  one,  though  the  people  lhoU;;ht  it  could  ;  but  allowing 
that  it  did,  no  evidence  can  be  drawn  from  this,  that  any  vir- 
tue is  resident  in  the  relics  o(  repuledor  real  saints,  by  which 
miraculous  influence  may  be  C(iiiv?yed.  It  was  only  in  rare 
cases  that  God  enabled  even  an  apistle  to  work  a  miiaele. 

After  the  words,  migia  uvershadoin  some  of  them,  the  Vulgate 
adds,  et  liberarenlnr  ab  infirmitatdnts  suis,  a  Greek  MS.  (E.) 
has  nearly  the  same  words,  <cai  pvcr/juatv  avo  Traam  aaBevttai 
hi  eixov,  and  that  they  might  he  freed  from  all  the  infirmities 
rehich  they  had ;  a  few  other  MSS.  agree  in  the  main  with  this 
reading. 

16.  Sick  folks,  and  them  xchich  were  vexed  witli  unclean 
spirits]  Here  it  is  evident  that  sick  people  are  distinguished 
frtm  those  who  were  vexed  with  nnclenn  spirits ;  and  there- 
fore they  were  not  one  and  the  same  thing.  The  same  dlstinc- 
tior.is  made  Matt.  iv.  24.  x.  1.  Mark  i.  32,  34.  xvi.  1",  18.  and 
Lute  iv.  40,  41.  and  vii.  21. 

17  The  high-priest — and— the  sect  of  the  Sadducees]  Alpc- 
ci(  rtv  aadduVKiiiuv,  of  the  heresy  of  the  Sadducees.  In  this 
placeas  well  as  in  several  others",  the  word  a'ipects  heresy, 
has  Hi  evil  meaning  in  itself;  it  is  a  word  of  distinction,  and 
may  receive  either  a  good  or  bud  colouring  from  the  persons 
or  opiiions  designated  by  it.  It  signifies  a  sect  or  party  whe- 
ther gotj  or  bad,  distinguished  from  any  other  sect.  Aipcatf, 
heresy,  omes  from  alpco),  J  choose,  and  was  anciently  applied 
to  the  di^erenl  «ec^sof  the  heathen  philosophers,  the  members 
of  each  set  having  chosen  their  own  in  preference  to  all  the 
others.  1  has  been  applied  among  ecclesiastical  writei-s,  in 
the  same  \ay  ;  when  a  man  chooses  one  party  of  Christians 
in  preferene  to  others,  to  be  his  companions  in  the  way  of 
salvation :  i^j  he  chooses  them  and  their  creed  and  Christian 
discipline,  b<;ause  he  believes  the  whole  to  be  more  consistent 
with  the  oracjg  of  God,  than  any  of  the  rest.  The  church  of 
Rome  has  tho^ht  proper  to  attach  a  very  had  meaning  to  this 
innocent  wordand  then  apply  it  to  all  those  who  can  neither 
credit  her  lran.i,i,gici7itiation,  deper>d  on  her  purgatory,  nor 
worship  her  rel^g  \  heretic,  in  her  acceptation,  is  one  who 
IS  not  a  papist,  hn\  because  not  a  papist,  utterly  out  of  the 
way,  and  out  of  t.e  possibility  of  being  saved.  These  persons 
should  recollect  tht,  by  a  then  persecuting  brother,  St.  Paul, 
all  the  apostles,  antthe  whole  church  of  Christ,  were  termed 
^a^u)paiMv  aiptai(,f,e  heresy  of  the  Nazarenes,  ch.  xxiv.  ."S. 
and  It  was  after  the  t^ay  which  the  persecuting  Jews  called 
heresy  that  St  Paul  a»d  the  rest  of  the  apoBllcs,  worshipped 


early  in  tlie  morning,  and  tauglit.  »"  But  the  high-prieet  came, 
and  they  tliat  were  with  him,  and  called  the  council  together, 
and  rdl  the  senate  of  the  children  of  Israel,  and  sent  to  the  pri- 
son to  have  them  brought. 

22  But  when  the  ollicers  came,  and  found  them  not  in  the 
prison,  they  returned  and  told, 

23  Saying,  The  prison  truly  found  we  shut  with  all  safety, 
and  the  keepers  standing  without  before  the  doora  :  but  when 
we  had  opened,  we  found  no  man  within. 

24  Now  when  the  high-priest  and  'the  captain  of  the  temple 
and  the  chief  priests  heard  these  things,  they  doubted  of  them 
whereunto  this  would  grow. 

V  JohnH.  6?.  &I7.  3.     I  .lolin  S.  1!.— wOiap.  i.  5,6.     Vftse  17.  ».— x  I.iikf  3!.^. 


the  God  of  their  fathers,  ih.  ver.  14.  and  it  was  accorilingtn  the 
strictest  heresy  in  the  Jewish  church,  aKpilitTarriv  alpcaiv, 
that  St.  Paul  lived,  before  his  conversion,  chap.  xxvi.  .■>.  and 
we  find  front'K^hap.  xxviii.  22.  that  the  whole  rh:trrh  of  Christ 
was  termed  this  heresy,  ravrris  alocacMf,  chap,  xxviii.  22.  and 
this  by  persons  who  intended  Jio  reproach,  hut  wished  simply 
to  distinguish  the  Christians  from  scribes,  Pharisees,  sad- 
ducees, &c.  //eresy,  therefore,  in  its ./?/«<  acceptation,  signilie.s 
simply  a  choice  :  afterward  it  was  applied  to  dcslimale  all  those 
persons  %vho  made  the  same  choice,  and  hence  the  word  sect 
and  it  became  synonymous  ;  in  process  of  time  it  was  applied 
to  those  professing  Christianity,  who  made,  in  some  cases,  a 
different  choice  as  to  sonic  article  of  faith,  tnform  nfirorshiji, 
from  those  which  had  obtained  In  that  part  of  thechnrch  with 
which  they  had  been  before  connected.  The  majority  IVoin 
whom  they  became  thus  separated,  spoke  evil  of  them,  and 
treated  them  ill,  because  they  presumed  to  choose  for  them- 
selves, on  the  foundation  of  the  Holy  Scriptures  ;  aiid  because 
they  would  take  nothing  lor  the  tiTJth  of  God  that  was  not 
accredited  from  heaveni  Thus,  when  the  people,  now  called 
Protestants,  began  to  examine  their  creeil  according  to  tiio 
Holy  Scriptures,  and  in  consequence  of  this  examination,  hit 
out  auricular  confession,  indulgence^,  lUe  priest's  pmrer  to 
forgive  sins,  adoration  of  saints,  angels,  and  relir.<s  ;  ptirgu- 
tory,  and  the  doctrine  of  Iran  substantiation,  becau.<e  they 
could  not  find  them  in  "the  word  of  Goti  :  the  papi.-ts  call- 
ed them  heretics,  by  which  they  meant,  in  opposition  to  the 
meaning  of  the  word,  persons  holding  damnable  errors  ;  and 
as  such,  they  persecuted,  burnt,  and  destroyed  them  wherever 
they  had  power.  Now  be  it  known  to  these  persecutors,  that 
the  Protestants  still  choose  to  reject  opinions  and  practices 
wliich  they  know  tobe  unscriptural,  absurd,  and  superstitious; 
and  which  they  have  a  thousand  times  demonstrated  to  he 
such ;  and  on  this  ground  may  they  still  be  heretics  ! 

Were  filed  with  indignation]  ZijAov,  with  zeal.  '/.n^"<, 
from  i^ci.',  to  be  hot,  and  Xa  or  \tav,  very  much,  signifies  a  ve- 
hement alVectlon  or  disposition  of  the  mind,  which,  according 
to  its  object,  is  either  good  or  bad;  laudable  or  blajnrnblr. 
Its  meaning  in  this  place  is  easily  discerned  ;  and  not  impro- 
perly translated  indignation,  in  our  version.  We  need  not  he 
surprised  that  the  Sadducees  were  filled  with  indignation,  be- 
cause the  apostles  proclaimed  the  resurrection  of  Christ ;  and 
through  that,  the  general  resurrection,  which  was  diametri 
cally  opposed  to  their  doctrine;  for  they  denied  the  possibility 
of  a  resurrection,  and  believed  not  in  the  being  of  eitlier  angel 
or  spirit :  nor  did  they  allow  of  the  existence  of  a  spiritual 
world.     See  on  chap.  iv.  2. 

18.  Put  them  in  the  common  prison.]  It  being  too  late  in 
the  evening  to  bring  them  to  a  hearing.  To  this  verse  the 
Codex  Bezce  adds,  kui  trtopr.vOn  iis  cxaaTOi,  tts  ra  lita,  and 
cuvfi  tif  ihKin  iveni  to  Ills  own  house. 

19.  But  the  angel  of  the  Lord — opened  the  prison  doors] 
This  was  done,  1.  To  increase  the  confidence  of  the  apostles, 
by  showing  them  that  they  were  under  the  continual  care  of 
God  ;  and,  2.  To  show  the  Jewish  rulers  that  they  were  right- 
ing against  Him  while  persecuting  his  followers,  and  attempt- 
ing to  prevent  them  from  preaching  the  Gospel.  This  was 
another  warning  graciously  given  them  by  a  good  and  merci- 
ful God,  that  they  might  repent,  and  so  escape  the  coming 
wrath. 

20.  -4/;  the  words  of  this  life.]  All  the  doctrines  of  life  eter- 
nal, founded  on  Ihe'word,  death,  and  resurrection  of  Christ 
Jesus.  This  is  anothei  periphrasis  for  G9.s-;)e/.  Go  to  the  tem- 
ple, the  most  public  place  :  and  speak  to  the  people,  who  come 
there  to  worship  according  to  the  law,  the  words  of  this  life ;  the 
whole  doctrine  of  salvation  from  sin  and  death  :  and  show 
that  the  law  is  fulfilled  in  the  sacrifice  of  Jbscs  :  and  tliat,  by 
his  resurrection,  he  has  brought  life  and  immortality  to  light. 

21.  Called  the  council  together]  Jlvt'cApiuv,  the  sanhedrim, 
all  the  senate  ;  r/jv  > /joovTiar,  the  elders,  or  what  we  would 
call  the  aldermen.  How  these  differed  from  the  irpcolivrcpiov, 
presbytery,  if  they  did  differ,  is  not  now  known. 

23.  The  prison  truly  found  we  shut]  All  the  doors  were 
properly  bolted,  and  the  keepers  at  their  post ;  but  when  we 
had  opened,  for  it  appears  they  were  alone  in  possession  of 
the  keys  ;  how  much  must  this  have  increased  their  astonish- 
ment when  they  found  that  the  doors  were  not  broken  open, 
the  "uards  properly  posted,  and  every  thing  as  they  left  it ;  for 
they  themselves  had  put  the  apostles  in  prison,  but  whenlhey 
had  opened,  there  was  no  man  within  ! 

24.  They  doubted  of  them  whereunto  this  would  grow.} 
They  did  not  know  w'liat  to  think  of  the  apostles,  whether 
they  had  saved  themselves  by  magic ;  or  whether  they  wera 

351 


i 


Pcler  and  John  hrouglil  hnjurc  THE  ACTS. 

25  Then  came  one  and  told  Ihein,  saying,  Behold,  the  men 
Whom  ye  put  in  prison  are  standing  in  the  temple,  and  teach- 

'26  ThenTent  the  captain  with  the  officers,  and  brought  them 
without  violence :  ^  for  they  feared  the  people,  lest  they  should 

^l/lnTwheTtliey  had  brought  them,  they  set  them  before  the 
council  :  and  the  high-priest  asked  them, 
2S  Savine  '  Did  not  we  straitly  command  you  that  ye  should 
not  teach  iA  this  name  ?  and.  behold,  ye  have  filled  Jerusalem 
with  your  doctrine,  "  and  intend  to  bring  this  man's  b  blood 

"29°"  Then  Peter  and  the  other  apostles  answered  and  said, 
«  We  ought  to  obey  God  rather  than  men. 
30  <i  The  God  of  our  fathers  raised  up  Jesus,  whom  ye  slew 
and  "  hanged  on  a  tree. 

V  MMt  "1  "H  -■•.  Chan.4.1S.-a  Chap.  •!  flS,  3o. &  3M5. St. 7. K.-l>  Matt.23.S.  a27. 
2flLc  Chai'.J  iO.id  L°,ap.  3.  13,  ID.  &! li-'.Hl-eChap.  lU.  33.  &  13.29.     Gal.  3.   13. 


tl,e  council,  and  examined. 


31  <  Him  hath  God  exalted  witll  his  right  hand  to  be  ^  a  Prince 
and  i>  a  Saviour,  '  for  to  give  rejentance  to  Israel,  and  forgive- 
ness of  sins. 

32  And  k  we  are  his  witnesses|3f  these  things ;  and  so  is  also 
the  Jloly  Ghost, '  whom  God  hati  given  to  them  that  obey  him. 

33  n  ""  When  they  heard  that,  Ihey  were  cut  to  the  heart,  and 
took  counsel  to  slay  them.  ^ 

34  Then  stood  there  up  one  in  he  council,  a  Pharisee,  nari^ 
"  Gamaliel,  a  doctor  of  the  law,  ltd  in  reputation  among  all  the 
people,  and  commanded  to  put  he  apostles  fortli  a  little  space; 

35  And  said  unto  tliem.  Ye  men  of  Israel,  take  heed  to  your- 
selves what  ye  intend  to  do  as  louching  these  men. 

36  For  before  these  days  roseup  Theudas,  boasting  himself 
to  be  somebody  ;  to  whom  a  mmber  of  men,  about  four  hun- 
dred, joined  themselves :  whowas  slain  ;  and  all,  as  many  as 
°  obeyed  liim,  were  scattered,  md  brought  to  nought. 

fCh.2.33,36.  Phil  8.9.  Heb.2.in.&  I'lJ— s  Ch,3.l5.— h  Mall.  1.21.— i  Luke  24. 
47.  Ch.3.26.&  13.38.  Eph,l.7.  Col.l.  14^k  John  15.26,  27.— 1  Cliap.a.4.&,  IQ. 44.— 
m  Ch.2.37.Sl.7.54.— n  Ch.SS.S— 0  Or,  bc|evea. 


delivered  by  a  real  miracle  ;  and  they  were  at  a  loss  to  tell 
what  the  issue  of  these  things  would  be. 

25  Then  came  one  and  told  them]  While  they  were  in  the  per- 
plexity mentioned  above,  a  messenger  surprised  them  with 
the  inforr"ation,  that  the  very  men  whom  they  had  imprison- 
ed the  preceding  night,  were  standing  in  the  temple  and  teach- 
ing the  people !  .        ,    ^  .   •      .v    • 

26.  Brought  them  without  violence]  On  receiving  the  m- 
forma'ion  mentioned  above,  proper  officers  were  sent  to  seize, 
and  hrin''  them  before  the  council.  Theofflcers  on  reaching  the 
temple,  found  the  multitude  gladly  receiving  the  doctrine  of  the 
apostles:  and  so  intent  on  hearingall  the  icords  of  this  life,  that 
they  wei-e  afraid  to  show  any  hostility  to  the  apostles,  lest  the 
people  should  stone  tiiem  :  we  may  therefore  conclude  that  the 
officers  entreated  them  to  accompany  them  to  the  council ;  and 
that  they  felt  it  their  duty  to  obey  every  ordinance  of  man  for 
the  Lord's  sake,  and  so  cheerfully  went  with  them,  trusting  in 
the  Lord  their  God. 

28  Did  not  we  straitly  command  you]  Ou  irapaYY^Ma 
rrapriyyciXanc)',  with  commanding  did  we  not  command  you  ; 
another  proof  of  the  accuracy  and  fidelity  of  St.  Luke,  who 
stems  always  to  give  every  man's  speech  as  he  delivered  it: 
not  the  substance,  but  the  very  icords.     See  chap.  iv.  17. 

Not  teach  in  this  na7ne]  That  is,  of  .lESUS,  as  the  Christ,  or 
M^fssiah.  Ilia  saving  name,  and  the  doctrines  connected 
witll  it,  were  tlic  only  theme  and  substance  of  their  discourses. 
Intend  to  bring  this  man's  blood  upon  us.]  You  speak  in 
such  a  way  of  him  to  the  people,  as  to  persuade  them  that  we 
have  crucified  an  innocent  man  ;  and  that  we  must  fall  vic- 
tims on  the  account  to  the  Divine  vengeance,  or  to  the  fury  of 
the  people,  whom,  by  your  teaching,  you  are  exciting  to  sedi- 
tion against  us. 

20.  We  ought  to  obey  God  rather  than  men.]  The  same  an- 
swer they  gave  before,  chap.  iv.  19.  founded  on  the  same  rea- 
son, which  still  stood  good.  We  have  received  our  commis- 
sion from  GOD  :  we  dare  not  lay  it  down  at  the  desire  or  com- 
mand nimen.    See  the  note  on  chap.  iv.  19. 

30.  The  God  of  our  fathers  raised  up  Jesus]  It  was  well 
to  introduce  this,  that  the  council  might  at  once  see,  that  they 
preached  no  strange  God ;  and  that  he  who  so  highly  honour- 
ed the  patriarchs,  Moses,  and  the  prophets,  had  yet  more  high- 
ly honoured  .lesus  CVirist  in  raising  him  from  the  dead,  and 
seating  him  at  his  right  hand  ;  and  proclaiming  him  as  the 
only  giver  of  salvation,  and  the  repentance  which  leads  to  it. 

Wliom  ye  slew]  They  cbargp  them  again  with  the  murder 
of  Christ,  as  they  had  done  before,  ch.  iv.  lu— 12.  where  see 

the  notes.  ■   ,.  ,       j,     t. 

31.  Him  hath  God  exalted  with  his  right  hand]  By  a  su- 
pereminent  display  of  his  almighty  power,  for  so  the  right 
hand  of  God  often  means  ;  he  has  raised  him  from  the  dead, 
and  raised  his  human  nature  to  the  throne  of  his  gloi-y.  In- 
stead of  (Jejin,  the  right  hand,  the  Codez  Bezcs  has  doji))  '" 

A  Prince]  The  leader  or  director  in  the  way.  See  the  notes 
on  chap.  iii.  15  and  19. 

And  a  Saviour]  SoiTijpa,  a  deliverer  or  preserver.  The 
word  a(x>Trtp  comes  from  o-oju,  to  save,  deliver,  preserve,  es- 
cape from  death,  or  danger,  bring  into  a  state  of  security  or 
safety.  Jesus  and  Saviour  are  nearly  of  the  same  import. 
See  the  note  on  John  i.  17.  He  alone  delivers  from  sin,  death, 
and  hell :  by  him  alone  we  escape  from  the  snares  and  dan- 
gers to  which  we  are  exposed :  and  it  is  by  and  in  him,  and  in 
connexion  with  him,  that  we  are  preserved  blameless  and 
harmless,  and  made  the  sons  of  God  without  rebuke.  He  alone 
can  save  the  soul  from  sin,  and  preserve  it  in  that  state  of 
salvation. 

To  give  repentance]  See  this  explained  Matt.  iii.  2. 
'  f\>Tgiveness  of  sins.]  Kiptaii  roiv  aiiapriwu,  the  taking 
away  of  sins.  This  is  not  to  be  restrained  to  the  mere  act  of  jus- 
tification ;  it  implies  the  removal  of  sin,  whether  its  power, 
guilt,  or  impurity,  be  considered.  Tlirough  Jesus  we  have 
the  dcnruction  of  the  power,  the  pardon  of  the  guilt,  and  the 
tltansing  from  the  pollution  of  sin.  And  was  Jesua  Clirist 
exalted  a  Prince  and  a  Saviour  to  give  repentance  and  remis- 
eion  of  Rins  to  Israel^  then  none  need  despair.  If  such  as 
were  now  before  the  apostles,  could  be  saved,  then  the  salva- 
Mon  of  the  very  worst  of  transgressors,  of  any  or  all  on  this 
Side  perdKion,  Is  gloriously  possible.  Y^es,  for  he  tasted  death 
352 


for  every  man ;  and  he  praydl  for  his  murderers,  compared 
to  some  of  whom,  Jddas  himilf  was  a  saint. 

The  two  words  in  italics,  in  his  text,  to  be,  are  impertinently 
introduced ;  it  reads  much  belter  without  them. 

32.  We  are  his  witnesses]  The  word  avrov,  his,  is  omitted 
by  AD.  and  several  others  o  good  note;  the  Syriac,  all  the 
Arabic,  JEthiopic,  and  Vulgite.  It  does  not  seem  to  be  ne  ■ 
cessary. 

Of  these  things]  Tim  prijarav  tovtcov,  of  these  transac- 
tions; i.  e.  of  Christ's  life  ad  miracles,  and  of  your  murde- 
rous proceedings  against  hiii. 

And  so  is  also  the  Holy  Gost]  In  the  gift  of  tongues  lately 
communicated ;  and  by  his  lower  and  influence  on  our  souls, 
by  which  we  are  enabled  »  give  irresistible  witness  of  our 
Lord's  resurrection. 

To  them  that  obey  him.]  Ve  obey  God,  not  you  ;  and  there- 
fore God  gives  us  this  Spirit  which  is  in  us  a  fountain  of  light, 
life,  love,  and  power.  TheSpirit  of  God  is  given  to  the  obe- 
dient in  proportion  as  a  ma»  who  has  received  the  fir.^t  influ- 
ences of  it,  (for  without  thB,  he  cannot  move  in  the  spiritual 
life,)  is  obedient  to  those  hflnences,  in  the  same  proportion, 
the  gifts  and  graces,  the  Ight,  life,  and  power  of  the  Holy 
Spirit,  are  increased  in  hisBoul. 

33.  They  were  cut  to  thi  heart]  Aie-npiovro,  literally,  ihey 
were  sawn  through,  from  iia,  through,  and  TTptco,  to  saic. 
They  were  stung  to  the  hetrt,  not  with  compunction  nor  re- 
morse, hut  wiih  spite,  maice,  and  revenge:  for,  having  the 
murder  of  Clirist  thus  broight  home  to  their  consciences,  in 
the  first  feelings  of  their  nalice  and  revenge,  they  thought  of 
destroying  the  persons  wlo  had  witnessed  their  nefarious 

conduct.  ,  ,    .        .r  ..F     I      1 

34.  A  Pharisee,  named  Gamaliel,  a  doctor  of  the  law] 
"This,",  says  Dr.  Lightfoot  "was  Rabban  Gamaliel  the  Jirst; 
commonlv,  by  way  of  disdnction,  called  Rabban  Gamaliel 
the  elder.'  He  was  president  of  the  council  after  the  death  of 
his  own  father  Rabban  Simeon,  who  was  the  son  of  JHillel. 
He  was  St.  Paul's  master,  and  the  35th  receiver  of  the  tra- 
ditions,  and  on  this  account  might  not  be  improperly  termed 
vouoSiSaTKaXos,  a  doctor  of  the  taw,  because  he  was  one  that 
kept  and  handed  down  ihe  Cabala  received  from  mount 
Sinai.  He  died  18  years  before  the  destraction  of  Jerusalem, 
his  son  Simeon  succeeding  him  in  the  chair  who  perished  m 
the  ruins  of  the  city."  Though  probably  no  fa^o^jer  of  Chris- 
tianity,  yet  for  a  Pharisee,  he  seems  to  have  Pf  messed  a  more 
liberal  mind  than  most  of  his  brethren  ;  the  [ol  owing  advice 
was  at  once  humane,  sensible,  candid,  and  enligiiienea. 

35.  What  ye  intend  to  do]  Ti  pcXXere  irpaaauv,  what  ye  die 
about  to  do,  they  had  already  intended  to  destroy  them ;  ma 
they  were  now  about  to  do  it  .       t  1 

36.  Rose  up  Theudas]  Josephus,  Ant.  lib.  xa  cap.  4.  se;t.  1. 
mentions  one  named  Theudas  who  was  the  author  of  ai  in- 
surrection; about  whom  there  has  been  much  controersy 
whether  he  were  the  person  spoken  of  here  by  Gaualiel. 
Every  circumstance  as  related  by  Josephus  agrees  well  fiougn 
with  what  is  refeiTed  to  here,  except  the  chronology;  or  me 
TJteudas  mentioned  by  .losephus,  made  his  insurrectiw  wnen 
radus  was  governor  of  Judea;  which  was  at  least  f^ye^s 
after  the  time  in  which  the  apostles  were  brought  beoie  tnis 
council.  Much  labour  has  been  thrown  away  in  unsiccessiul 
attempts  to  reconcile  the  historian  and  the  e"""?  »/'•  ^nen 
it  is  very  probable  they  speak  of  different  transactios.  Bishop 
Pearce  thinks  "  the  whole  difficulty  will  disappear  i  we  follow 
the  oninion  of  Abp.  Ussher,  who  imagined  tliat  L««e  &  J  heu- 
to  was  the  same  with  that  Judas  of  whom  Jo^hus  gives 
this  account.  Ant.  lib.  xvii.  cap.  12.  sect^  5  an^War  hb^.r 
can  4  sect  1  'that  a  little  after  the  death  of  HfOd  the  Great, 
he  raised  an  insurrection  in  Galilee,  and  aime  at  getting  the 
sovereignty  of  Judea,'  and  that  he  was  defea^d  and  pm  to 
death,  as  is  implied  in  sect.  x.  of  the  same  chapter,  inal 
Theudas  and  Adas  might  be  names  for  ih.same  persons 
Bp  Pearce  thinks  pmbable  from  tlic  cons).eration,  that  ine 
same  apostle  who  is  railed  Judas  in  John  xi  ■■^-  and  Luke  vi. 
16  and  called  Jude,  in  Jude  i.  is  in  Matt.  i>.  18.  called  TAo* 
de«s  and  in  Matt.  x.  3.  is  also  called  Lel^eus  This  apostle 
havin-  the  names  Judas  and  Thaddeus^ni  Lebbeus  given 
to  hit^,  tioooi  these  must  have  been  i\i  ?«"'« '  ^;Jf,^'Jf^„'^2 
Jew  had  more  than  two  names,  unles?  when  a  P«"°"y'""' 
name  was  given  to  him,  as  when  Joa-ph  surnomed  Justus, 


jT/ie  voice  of  Gamaliel 


CHAPTER  V'l. 


37  After  tfiis  man  rose  up  Judas  of  Galilee  in  the  days  of  the 
taxing,  and  drew  away  much  people  after  him :  he  also  perish- 
ed ;  and  all,  even  as  many  as  obeyed  iiim,  were  dispersed. 

3S  And  now  I  say  unto  you,  Uelrain  from  these  men,  and  let 
them  alone  :  p  for  il  this  counsel  or  this  work  be  of  men,  it  will 
conie  to  nought : 

39  1  But  if  it  be  of  God,  ye  cannot  b^>erthrow  it :  lest  haply  ye 
be  found  even  '  to  fight  against  God. 

p  Prov.21.80.  Ia«.8.10.  Mitl.  10.l3.-q  Luke  21.15.  I  Cor.l.5S -r  Cli  ?  51  SlS'j 
&2!.3.-.Ch.4.l8.-tMutl.  m.l7.aia,?l.     Murk  13.9.  r  ci..,.  Ol.a  3.5. 


fflffreerf  lo  by  the  counciK 


was  called  Barsabas,  i.  e.  the  son  of  Saba.  It  is  no  unrea- 
sonable thing  to  sunpose,  that  T/iaddeus  and  T/iendas  arc 
the  same  name;  and  that  therefore  the  person  called  Theudas 
in  Luke,  is  probably  tlie  same  whom  Josephus  in  the  places 
above  quoted,  calls  Judas." 

Dr.  Liglitfoot  thinks,  that  ".Toseijhis  has  made  a  slip  tn'his 
chronology;"  and  ratlier  concltidbs,  that  the  Theuda-  men- 
tioned in  the  Ant.  lib.  xi.  cap.  4.  sect.  1.  is  the  persuu  referred 
to  in  the  text.  I  confe.ss  the  matter  does  not  appear  to  me  of 
80  much  consequence:  it  is  mentioned  by  Gamaliel  in  a  care- 
less way,  and  St.  Luke,  as  we  have  already  seen,  scrupulously 
gives  the  words  of  every  speaker.  The  story  was  no  douljt 
well  known,  and  there  were  no  doubts  formed  on  it  by  the 
.Tewish  council.  We  see  plainly  the  end  for  which  it  was  pro- 
duced; and  wesee  tliat  itanswered  this  end  most  amply;  and 
certainly  we  have  no  further  concern  with  Gamaliel  or  his 
story. 

Boasting  himself  to  be  somebody}  Kr.yiov  civai  riva  iavrov, 
saying  that  he  was  a  great  personage,  i.  e.  according  to  the 
supposition  of  Bp.  Pearce,  setting  himself  up  to  be  king  of  the 
Jews,  Sfe  tlie  preceding  ivote.  After  kavTuv,  himself,  utyav 
great  one,  is  added  by  several  very  respectable  MSS.  and 
>  crsions. 

37.  Judas  of  Galilee]  Concerning  Judas  of  Galilee,  Rabbi 
Abraham  in  Jucasin,  fol.  139.  writes  thus,  "In  this  time  tlierc 
were  three  sects:  for  besides  the  Pharisees  and  Shdducees 
.K-DAs  of  Gauiee  began  another'  sect,  which  was  called 
±.ssenes.  They  caused  the  Jews  to  rebel  against  the  Romans 
hy  asserting  that  they  should  not  obey  strangers;  nor  call  any 
one  iorrf  (or  governor,)  but  the  holy  blessed  God  above" 
llabbi  Abraham  makes  a  mistake  here:  the  Essenes  existed 
long  before  the  days  of  Judas  of  Galilee ;  but  it  is  very  possible 
that  he  might  have  been  one  of  that  sect.  Josephus  mentions 
Ihe  insurrection  made  by  Judas  of  Galilee,  Ant.  lib.  xviii.  cap 
1.  and  says  it  was  when  Cyrenius  was  governor  of  Syria  •  see 
the.  note  on  Luke  ii.  2.  Bishop  Pearce  supposes  that  there 
wore  two  aTToypn<pat,  ta.rations  or  enrolments ;  and  that  the 
one  mentioned  here  took  place  ten  years  after  that  mentioned 
in  Luke  11.  He  obsei-vee  also,  in  conformity  with  the  note  on 
the  preceding  verse,  that  tlie  Judas  menti6ned  here,  was  not 
only  different  from  that  Judas  or  Theudas  spoken  of  before 
but  that  his  pretence  for  rebellion  v,-as  different :  the  former 
Judas  wished  to  have  the  empire  of  Judea ;  the  latter  only 
maintained  that  it  was  ba.se  and  sinful  to  obey  a  heathen 
governor. 

ti,^'  /^?{^"'i"  f^""^.  '^«'«  ««"]  Do  not  molest  them,  leave 
Iheni  to  God  :  for  if  this  counsel  and  work  be  of  man  it 
nf  nXr.f  ^"?V^'''v'"'^''*'*'  rebelliw  of  Tnendas,  and  that 
nan  P  nf  o.^'^k'?-'  fo""  whatever  pretends  to  be  done  in  the 
nanie  of  God,  but  is  not  of  him,  will  have  his  curse  and  not 
tiis  hlnsstng.  He  whose  name  is  prostituted  by  it,  will  vindi- 
cate Ins  injured  honour,  and  avenge  himself 

39.  But  if  it  be  of  God  ye  cannot  overthrow  it\  Becau'se 
his  counse  cannot  fail ;  and  his  work  cannot  be  counteracted 
If  he  be  determined  that  this  doctrine  shall  prevail;  it  is  vain 
tor  us  to  attempt  to  suppress  it.  »  .  • 

X^st  haply  ye  be  found-to  fight  aeainst  God.]  Urrrorc  Kai 
foiT^'il  "'P'^'^^'-  So-ne  have  tlioughl  that  they  saw  a  paral- 
lel to  these  words  in  the  speech  of  Diomede,  when  seein- 
jV«j-,  asgocialed  with  Hector,  oppose  the  Grecians,  he  judged 

the  battle"''"'  ''      '  """^  ^^^''''^  ^''  '"°°P^  '°  '"'="■■«  ^^^^ 

Tcj  i'aict  Trapa  tU  ye  Omv,  8s  Xotyov  apvvcf 
^Kntvvv  6i  TTapa  xetvoi  \pni,  Pportj  avfpi  Mi/rwj. 


I  40  And  to  him  they  agreed  :  and  when  they  had  '  called  the" 
apostles,  «and  beaten  the7n,  they  commanded  that  theyshoul(f 
not  speak  in  the  name  of  Jesus,  and  let  them  go. 

41  li  And  they  departed  from  the  presence  of  the  council,  "  re- 
joicing that  tliey  were  counted  worthy  lo  suffer  shame  for  his 
name. 

42  And  daily  v  in  the  temple  and  in  every  house,  w  they  cca'^ 
sed  not  to  teach  and  preach  Jesus  Clirist. 


AAAa  TTpns  Tpwai  rrrpafipeuot  auv  umaaio 
EiKcre,  lirifk  Ocoti  pcvcatvipcv  i<j>i  naxtcrQai.   11. 1,  v.  603 
I'i-otei:ted  always  by  some  power  divine; 
And  Mars  attends  this  moment  at  his  side 
In  form  a  man.     Ye  therefore  still  retire. 
But  facing  still  your  foes  :  nor  battle  wage 
However  fierce,  yet  fruitless,  with  the  ^orf.s.— Cowper 
40.    To  him  thty  agreer^}    Tliat  is,  not  lo  slay  the  apostles 
nor  to  attempt  any  farllitr  tni-mprison  them  :  but  their  male- 
yolenr/>  could  not  be  thus  easily  satisfied;  and- therefore  they 
'jeat  them,  probably  gave  each  of  them  thirty-nine  stripes,. 
;iiid  having  commanded  them  not  to  speak  in  the  name  of 
Jesus,  they  let  them  go.     It  was  of  Jesl-s  they  were  afraid  • 
not  of  the  apostles.    They  plainly  saw.  tliat  if  the  doctrine  of 
t^linst  was  preached,  it  must  prevail:  and  if  it  prevailed,  they 
must  come  to  nought.     It  was  a  wise  saying  of  the  popish, 
bisliops  ill  tlie  lime  of  Queen  Mary:    If  we  do  not  put  doicn 
this  PRINTING,  it  teill  put  us  down.    They  laboured  to  puf 
down  the  printing,  but  tliey  could  not;  aiid  under  God  the 
printing,  by  exposing  the  wickedness  of  their  ■loctrine  and 
practices,  and  especially  by  multiplying  copies  of  the  New 
restament,  did  most  efli^ctualTy /)«/  them  down. 

41.  Jiejoicmg  that  the>/  were  counted  worthy,  &c.]  The 
whole  verse  may  be  read  thus  :  But  they  departed  rejoicing 
Jrom  the  pre.tence  of  the  sanhedrim,  because  they  were  deem- 
ed worthy  to  be  dishonoured  on  account  of  the  name.  The 
word  ODToii,  /us,  is  omitted  by  ABCD,.several  others,  Erpen's 
iSyriac,  and  the  Coptic.  The  name,  probably  by  this  time,  dis- 
tinguished both  the  ylMMor  of  salvation  and  the  sacred  system 
oj  doctrine  which  the  apostles  preached.  To  rejoice  in  per- 
secution, and  triumph  in  the  midst  oi pain,  shame,  disgrace 
and  various  threatened  deatlis,  is  the  privilege  of  the  New  Tes- 
tament. Nothing  of  this  kind,  as  far  as  I  can  recollect,  appear* 
even  in  the  choicest  saints,  under  the  Old  Testament  dispen- 
sation. Some  of  them  fretted  and  mourned,  and  sometimes 
even  murmured;  some  merely  possessed  their  souls  in  pa- 
tience :  Christians  exulted  and  triumphed  in  the  God  of  t!>ejr 
salvation.  This  is  no  mean  proof  of  the  additional  liglit  and 
evidence  which  the  New  Testament  dispensation  affords. 

42.  Daily  in  the  temple]    That  is,  at  the  hours  of  morning 
and  evenir^  prayer ;   for  they  felt  it  their  duty  to  worship 
God  in  public,  and  to  help  others  to  make  a  profitable  use  of 
the  practice.     Every  man  that  professes  Christianity,  should 
in  this  respect  also,  copy  their  conduct :  nor  can  any  man  be 
considered  to  have  any  religion,  let  his  sentiments  be  what  they 
may,  who  does  not  attend  on  t)^ public  tcorship  of  his  Maker. 
They  ceased  not  to  teach  and  preach  Jesus]    Far  from  de- 
sisfing,  they  became  more  zealous;  yea;,  incessant  in  their 
work.     They  took  advantage  of  the  public  assemblies  in  the 
temple,  as  well  as  of  all  private  opportunities,  to  leach  all  the 
truths  of  their  holy  religion  ;  and  to  preach,  proclaim  Jesus  as 
the  only  Messiah,  that  he  Avho  was  crucified,  rose  from  the 
dead,  and  was  exalted  a  Prince  and  a  Saviour  at  the  right  hand 
of  God.    How  little  must  these  men  have  regarded  their  lives 
who  in  Ihe  midst  of  such  danger  could  pursue  a  line  of  cor^ 
duct  which,  to  all  human  views,  must  terminate  in  their  ruin 
They  loved  their  Master,  they  loved  his  work,  they  loved  their 
thankless  countrymen,  they  loved  their  present  wages  perse- 
culion  and  stripes:  and   hated  nothing  but  tlieir  own  lives! 
These  men  were  proper  persons  to  be  employed  in  converting 
the  world.     Preachers  of  the  Gospel,  look  at  those  men,  and 
learn  at  once  your  duty,  your  employment,  and  your  interest. 
Liveand  preach  likeapostles,  and  God  will  crown  your  labours 
with  similar  success. 


CHAPTER  VI. 


""'^rf?  M^%''.1ut'^^,SS^"^^^^^^  '"T  ''""''■  '''-^'rf  '"  '"'  "-""^  ^ministration,  1.     7^o  re- 

The  progress  of  the  wordofGodinJeZ^a^^^^^^^  '"  ^"J":'";"''"^  "'«  'emporat  affairs  of  the  church,  2-6. 

various  Jews  of  the  synagogues  of  Ute  Libertines  ' &.<■  A-{'n'%v"^  "■'  ,      '''L"^''"*'  .^«'''"'"^s  very  eminent,  and  confounda 

b  CI1.9.29.&  ll.SO.-c  Ch.4.35. 


lCh.2.4l.&4.4.&r\  H.   Verse; 


thVSr^^~y.£P^  ^-  ^  murmuring  of  Vie  Grecians  against 
M6i/e6re,rs]Thosewhoarehereterme-aGrecians,'EAx/,rra! 
hn.  1  vin  n  '  ^''"''^  •''■'^^  "-"^^  sojourned  now  at  Jerusalem 
nnH  nrl.  J*'""'''"'^  '^'^"'^  "'^  ^'f^-t  language  was  si.oken 
tr.  c)f  ?^^'^'"  general,  know  no  other  They  are  distin^ 
unders'tLnd' «^T  '^T^  <^'*"«<^  ^*^'"''^'  "v  which  we  are  "o 
he  Hebrew  Hn     *  •'«'^*.  who  sncke  what 'was  then  termed 

.,  K     w      '''"euage,  a  sort  of  Chaldaio-Syriac. 
nlv  .>fr^^^!?/'^'"?^»'*  that  Greek  words  ending  in  ,ar„y,  im- 
Vo{    V  ""'■  '^«"«"^*'  «••«  distinguished  from 


EAAr;i'io-rai :  the  former  imply  pure  Greeks,  native  Greeks 
who  spoke  the  Greek  tongue  in  its  purity :  and  the  latter| 
Jews  or  others  sojourning  among  the  Greeks,  but  who  spoke 
the  Greek  language  according  to  the  Hebrew  idiom.  Pytha- 
goras divided  his  disciples  into  two  cla.sses  ;  those  who  were 
capable  of  entering  into  the  spirit  and  mystery  of  his  doctrine 
he  called  TlvBayopeioi,  Pythagoreans  :  those  who  were  of  u 
different  cast  he  termed  TlvdayopitTTat,  Pythagorists,  the  for- 
mer were  ewiinen^  and  worMy  of  their  master;  the  latter  only 
so  so.  The  same  distinction  is  made  between  those  calhd 
353 


"fVie  hrclte  apostles  eouyisel  the 


'i'HE  ACTS. 


disciples  io  choose  seven  deaediis 


2  Tlien  the  twelve  called  the  multitude  of  the  disciples  mito 
them,  and  said,  <i  It  is  not  reason  tliat  we  should  leave  the  word 
of  God,  and  serve  tables. 

3  Whcn-ford,  brethren,  '  look  ye  out  among  ynu  seven  men 
of  honest  report,  full  of  the  Holy  Ghost  and  wisdom,  whom  we 
niiiy  appoint  over  this  business. 

il  Eao.!.1S.17.-cDc.i.  1.13.   Ch.l.21.a  16.3.   1  Tim. 3.7.-fCh. 2.43. 

Attikovs,  and  ATTiKia-ras,  Attic  and  Atticists :  the  pure  and 
Jess  prire Greeks,  as  between  those  called  'EWrivag  and  'EXXtjui- 
OTai;,  Jlellenes  and  Hellenists,  pure  Greeks  and  Greecising 
Jews.  Sec  Jamblints  De  Vit.  Pyth.  cap,  18.  and  Schoettgen 
on  this  place. 

The  cause  of  the  murmuring  mentioned  here  seeinffto  have 
been  this  :  When  all  the  disciples  had  put  their  property  into 
a  common  stock,  it  was  intended  that  out  of  it  each  should 
liave  his  quantum  of  supply.  The  foreign  or  Hellenistic  Jews 
began  to  be  jealous  that  their  widows  were  neglected  in  the 
daily  ministration — that  they  either  had  not  i\\cir  proportion, 
or  were  not  duly  served,  the  Palestine  .Tews  being  partial  to 
tlioseof  their  own  country.  Tliis  shows  that  tlie  commimity 
of  goods  could  never  have  been  designed  to  become  general. 
Indeed  it  was  no  ordinance  of  God ;  and  in  any  state  of  society, 
must  be,  in  general,  impracticable.  The  apostles  hearing  of 
this  murmuring,  came  to  the  resolution  mentioned  below. 

2.  It  is  not  reason]  0»k  apcarov  cart,  it  is  not  pleasing, 
proper,  or  fitting,  that  ice  should  leave  the  word  of  God,  that  we 
slionid  gi  ve  up  ourselves,  or  con  fide  to  others,  the  doctrine  of  sal- 
vation which  God  lias  commanded  us  to  preach  unto  the  people. 

And  serve  tables.]  Become  providers  of  daily  bread  for 
your  widows  and  poor:  othere  can  do  this,  to  whom  our  im- 
portant (illice  is  Udt  intrusted. 

3.  Wherefore — look  ye  out  among  you  seven  men]  Choose 
persons  in  whom  ye  can  all  confide,  who  will  distribttte  the 
provisions  impartiaUy,  and  in  due  time ;  and  let  these  persons 
be  the  objects  of  the  ctvoice  both  of  the  Hebrews  and  Hellen- 
ists, that  all  cause  of  murmuring  and  discontent  may  be  done 
away.  Though  seven  was  a  sacred  number  among  the  Jews, 
yet  there  does  not  appear  to  be  any  mystei'y  intended  here. 
Probably  the  seve7i  men  were  to  take  each  his  day  of  service ; 
and  then  there  would  be  a  supeiintendent  for  these  widows, 
&c.  for  each  day  of  the  week. 

Of  honest  report]  MoorMpoTi/icj/oDf,  persons  to  whose  cha- 
Jacterthere  is  authentic  testimony,  well  known, and  accredited. 

Full  of  the  Holy  Ghost]  Saved  into  the  spirit  of  the  Gospel 
dispensation;  and  made  partakers  of  that  Holy  Ghost  by  which 
the  soul  is  sanctified,  and  endued  with  those gi-aces  which  con- 
Biitute  tlie  mind  tliat  was  in  Christ. 

A7id  leisdom]  Prudence,  discretion,  and  economy ;  for  mere 
piety  and  uprightness  could  not  be  sufficient,  where  so  many 
must  be  pleased,  and  where  frugality,  impartiality,  and  libe- 
rality, must  ever  walk  hand  in  hand. 

Whom  we  may  appoint]  Instead  o(  KaTaiTTri(To>nev,  we  may 
appoint,  Ka-aaTnao/icv,  tee  shall  appoint,  is  the  reading  of 
AUCDE.  and  several  others.  It  makes  however  very  hltle  dif- 
ference in  tlie  sense. 

4.  We  will  give  ourselves  continually  to  prayer]  Hpuc- 
KanTr.priaOjtcv,  we  will  steadfastly  and  invariably  attend,  we 
will  carefully  keep  our  hearts  to  this  work.  The  word  is  very 
emphatic. 

'j'o  prayer — See  this  defined.  Matt.  vi.  5.  Even  apostles 
could  not  live  without  prayer :  they  had  no  independent  graces: 
what  they  had,  could  not  be  retained  without  an  increase ;  and 
*br  this  increase  they  must  make  prayer  and  supplication,  de- 
;  ending  continually  on  their  God. 

Ministry  of  the  icord]  Aia/coi'ia  rov  Xoyov,  the  deaconship 
of  the  word.  The  continual  proclamation  of  the  Gospel  of 
their  Lord  ;  and  to  make  this  etlectual  to  the  souls  of  the  hear- 
ers, they  iMiei  eotitinue  in  prayer:  a  minister  who  does  not 
pray  miirh,  studies  in  vain. 

The  office  of  deacon,  Siokovos,  came  to  the  Christian  fiom 
the  Jewish  ehurch.  Every  synagogue  had  at  least  three  dea- 
entts,  which  were  called  didjSs  pariiasim,  from  Dno  parnes, 
to  feed,  7iourish,  support,  govern.  The  Dr^s  parnas,  or  dea- 
con, was  a  sort  of  judge  in  the  synagogue;  and  in  each,  doc- 
trine and  wisdom  were  required,  that  they  might  be  able  to 
discern  and  give  right  judgmeiit  in  things  both  sacred  and 
civil.  The  pn  chazan,  and  tra*  sliamash,  were  also  a  sort  of 
deacons.  Tlie  first  was  the  priest's  deputy ;  and  the  last  was, 
in  some  cnse.s,  the  deputy  of  this  deputy,  or  the  subdeacon. 
In  the  New  Testament  the  apostles  are  called  deacons,  2  Cor. 
vi.  4.  Eph.  iii.  7.  Coloss.  1.  23.  see  also  2  Cor.  xi.  15.  Christ 
himself,  the  shepherd  and  bishop  of  .souls,  is  called  the  deacon 
of  the  circumcision,Xeyo>  de  Xoi^oi/  lr)<Tovi/  itOKuvov  ycyevritrOai 
TrcpiTo/irfs.  Horn.  xv.  8.  As  the  word  implies  to  minister  or 
serve;  it  was  variously  applied,  and  pointed  out  all  those 
who  were  employed  in  heljiing  the  bodies  or  souls  of  men; 
whether  apostles,  bishops,  or  those  whom  we  call  deacons. 
Some  remark  that  there  were  tiro  orders  of  deacons:  1.  Aia- 
Kovoi  TTjs  TpaTTzj-rii,  deacons  of  the  table,  whose  business  it  was 
to  take  care  of  the  alms  cnllected  in  the  church,  and  disti-ibute 
them  among  the  poor,  widows,  Ac.  2.  inaKovoi  rov  Xoynv. 
deur.oHs  of  the  Word,  whose  business  it  was  to  preach  and 
variously  instruct  the  people.  It  seems  that  after  the  perse- 
cution raised  against  the  apostolic  chiuxh,  in  consequence  of 
^^"!'."'>  '•hey  became  dispersed,  the  deaconship  of  tables  ceased, 
as  did  also  tho  cummanity  of  goods ;  and  Philip,  who  was 
?.54 


4  But  we  f  will  give  otirselves  continually  to  prayer,  and' to 
the  ministry  of  the  word. 

5  T  And  the  saying  pleased  the  whole  multitude :  and  they 
chose  Stephen,  ^  a  man  full  of  faith  and  of  the  Holy  Ghost,  and 
h  Philip,  and  Prochorus,  and  Nicanor,  and  Timon,  and  Parme- 
nas,  and  '  Nicolas,  a  proselyte  of  Antioch : 

B  Ch.U.24.-h  Ch.8.5,26.&.21.8.-i  R«v.2.6,  15. 


one  of  these  deacons,  who  at  first  served  tables,  betook  him- 
self entirely  to  preaching  of  the  word,  see  chap.  viii.  4,  &e. 
In  the  primitive  chm-ch,  it  is  sufficiently  evident  that  th« 
deacons  gave  tlie  trread  and  wine  in  the  eucharist  to  the  be- 
lievers in  the  chtrrch;  and  carried'it  to  those  who  were  ab-- 
sent.  Just.  Mar.  Apoll.  ii.  p.  162.  they  a]so  preached,  and  iii 
some  cases  administered  baptism.  See  Suicer  on  the  words 
Aiavoi/oj,  Kripvcao),  and  BaTrrioiia.  But  it  appears  they  did  the 
two  last  by  the  special  authority  of  the  bishop.  In  the  an' 
cient  Roman  church,  and  in  the  llomish  church,  the  number 
of  seven  deacons,  in  imitation  of  those  appointed  by  the 
apostles,  was  kept  up';  and  in  the  council  of  JSeocccsarKa  it 
was  decreed  that  this  number  should  never  be  exceeded  «-vert' 
in  the  largest  cities;  vide  Concil  Neoccesrir.  Canon  xiv.  Othev 
churches  varied  this  number ;  and  the  church  of  Constan- 
tinople had  not  less  than  one  hundi'etl.  Deacon.^  were  or- 
dained by  the  bishops,  \)y  imposition  of  hands.  No  one  was 
ordained  deacon  till  he  was  twenty-five  years  of  age,  and  we 
find  that  it  was  lawful  for  them  to  have  wives.  See  S'uicer 
under  the  word  ^laxovos,  and  see  the  note  on  Matt.  x.\.  20. 

In  the  church  of  England,  (the  purest  and  ne;irest  to  tlic 
apostolic  model  in  the  doctrine  and  discipline  of  all  oalronnl 
churches,)  a  deacon  receives  ordination  by  the  imposition  of 
the  hands  of  a  bishop,  in  consequence  of  which  he  can  preach, 
assist  in  the  sacrament  of  the  Lord's  supper,  and  in  genir.il 
perform  any  sacred  office  except  consecrating  the  elements, 
and  pronouncing  the  absolution.  No  person  in  this  church 
can  be  ordained  deacon  till  he  be  twenty-three  years  of  age, 
unless  by  dispensation  from  the  Abp.  of  Canterbury.  There 
were  deaconesses  both  in  the  apostolic  and  primitive  church, 
who  had  principally  the  care  of  the  women  ;  and  visited  ami 
ministered  to  them  in  those  circumstances  in  which  it  wo«IcJ 
have  been  improper  for  a  deacon  to  attend.  They  also  assist- 
ed in  preparing  the  female  candidates  for  baptism. 

At  present  the  office  for  which  the  seven  cleacons  were  ap. 
pointed,  is,  in  the  church  of  England,  filled  by  the  churcli-war- 
dens  and  overseers  of  the  poor  ;  in  other  churches  and  re|!. 
gious  societies,  by  elders,  stewards,  &c.  chosen  by  the  people, 
and  appointed  by  the  minister. 

5.  Stephen,  a.  man  full  of  faith  and  of  the  Holy  Ghost]  A 
person  every  way  properly  fitted  for  his  work  ;  and  thus  qua- 
lified to  be  the  first  martyr  of  the  Christian  church. 

Nicolas  a  proselyte  of  Antioch]  A  heathen  Greek,  who  hai* 
not  only  believed  in  the  God  of  Israel,  but  had  also  receivrti 
circumcision;  and  consequently,  was  a.  proselyte  of  the  rore- 
nant;  for  had  he  been  only  a  jwoselyte  of  the  gale,  tlie  Jcwh 
could  not  have  associated  with  him.  On  the  word  proselyte, 
see  the  note  on  Exod.  xii.  43.  As  this  is  the  only  proselyte 
mentioned  here,  we  may  presume  that  all  the  rest  were  native 
Jeics.  From  this  Nicolas,  it  is  supposed  that  the  sect  calleil 
Nicolaitans,  mentioned  Rev.  ii.  6,  15.  derived  their  origin. 
Dr.  Lightfoot  doubts  this,  and  rather  inclines  to  derive  the 
name  "  from  nViJ^J  nieola,  let  us  eat  together :  those  brutes, 
encouraging  each  other  to- eat  meats  offered  to  idols,  like  tho.=!e 
inlsa.  xxii.  13.  who  said,  let  tis  eat  flesh  and  drink  wine,  <&c." 
Both  IrencBus  and  Epiphanius  derive  this  sect  from  Nicolas 
the  deacon.  Clemens  Alexandrinvs  gives  this  Nicolas  a  good 
character,  even  while  he  allows  that  the  sect  who  taught  the 
community  of  wives  pi'etended  to  derive  their  origin  from 
him.     See  on  Rev.  ii.  6. 

6.  Andwhetitkey  had  prayed]  lnslea<io{Kat,lUe  Codex  Be  zm 
reads  ortvc;,  who,  referring  the  act  of  praying  to  tlie  apostles-, 
which  removes  a  sort  of  ambiguity.  The  apostles  pi-ayei) 
for  these  persons,  that  they  might  in  every  respect  be  qualified 
for  their  office,  and  be  made  successful  in  it.  And  when  they 
had  done  this,  they  laid  their  hands  upon  them;  and  by  this 
rite,  appointed  them  to  their  office.  So  then  it  plainly  appears 
that  the  c/jozce  of  the  church  was  not  sufficient:  nor  did  the 
church  think  it  sufficient :  but  as  they  knew  their  own  mem- 
bei-s  best,  the  apostles  directed  them,  ver.  3.  to  choose  those 
personswhom  they  deemed  bcstqualifled  according  to  the  cri- 
terion laid  down  by  the  ajrostles  themselves,  that  they  should 
he  of  honest  report,  anA  full  of  the  Holy  Ghost  anA  wisdom. 
Let  us  examine  the  process  of  this  business.  1.  There  was  an 
evident  iiecessity  that  there  should  be  more  helpers  in  this 

I  blessed  work.    2.  The  apostles  called  the  disciples  together, 

;  that  they  might  consider  of  this  necessity,  and  provide  for  it, 

'  ver.  3.  3.  They  directed  the  disciples  tocAooseo!«r/row»  atnong 

I  themselves  such  persons  as  they  judged  the  most  proper  for 

I  the  work.    4.  They  gave  them  the  criterion,  by  which  their 

choice  should  be  directed  ;  not  any  man,  not  every  man,  not 

their  nearest  relative,  or  best  beloved  friend ;  but  such  as 

were  of  honest  report,  whose  public  character  was  known 

to  be  unblemished  ;  and  men  who  werefullofthe  Holy  Ghost, 

the  influence  of  which  would  keep  all  right  icithin,  and  direct 

their  hearts  into  all  truth  ;  and  men  who  were  known  to  be 

men  oi prudence  and  economy,  for  not  every  good  and  pious 

man  may  be  proper  for  such  a  work.  5.  Seven  persons  being 

chosen  by  the  aisciplcs  according  to  this  criterion  are  pre. 


^he  Jews  stAorn  false 


CHAPTER  VI. 


wilnesses  against  Stephen. 


6  Whom  they  set  before  the  apostles  :  and  ^  when  lliey  had 
prayed,  '  they  laid  (heir  hands  on  them. 

7  11  And '"  tlie  word  of  God  increased  ;  and  the  number  of  tlic 
disciples  multiplied  in  Jerusalem  greatly;  and  u  great  com- 
pany ^'  of  the  priests  were  obedient  to  tlie  faith. 

8  11  And  Stephen,  "  full  of  faith  and  power,  did  great  wonders 
and  miracles  among  the  people. 

9  Then  there  arose  certain  of  the  synagogue,  which  is  called 
the  synagogue  of  the  p  Libertines,  and  (Jyrenians,  and  Ale.x- 

kCh.l  SI— ICh.ai?  to9.17.&13.3.  1  Tiin.4.14.a5.2l  2Tiin.l.  G.— ni  Cli.lS. 
J».&  19.20,  Col.l.S— n.lohn  12.42.— o  Gal.S.U. 


sented  to  the  apostles  for  their  approbation  nnd  'onflrmittion. 

6.  The  apostles,  receiving  them  from  the  hands  of  the  church, 
consecrated  them  to  God  by  prntjer,  imploring  his  blessing  on 
them  and  their  labour.  7.  Wlien  this  was  done,  they  laid 
their  hands  upon  them  in  the  presence  of  the  disciples,  and 
thus  appointed  them  to  this  s.icred  and  important  work  :  for 
it  is  evident  they  did  not  get  their  commission  merely  to  serve 
tables,  but  lo  proclaim  in.  connexion  tbitU  and  nnder  the  di- 
rection of  the  apostles,  the  word  of  life.  Let  no  man  say,  that 
any  of  the  things  here  enumerated  Was  unneccssai-y  ;  and  let 
no  church  pretend  or  .nlTecttodo  without  them.  1.  No  preacher 
or  minister  should  be  provided  till  there  is  a  place  for  him  to 
labour  in,  and  necessity  for  his  labour.  2.  Let  none  be  impos- 
ed up.jn  the  church  of  Christ  who  is  not  of  that  church  ;  Well 
known  and  fully  approved  by  that  branch  of  it  with  which  he 
was  connected.  3.  Let  none  he  sent  lo /)»/*/(«/(  salvation  from 
sin,  and  the  necessity  of  a  holy  life,  wliose  moral  character 
cannot  bear  the  strictest  scrutiny  among  his  neighboius  and 
acquaintance.  4.  Let  none,  howe\-er  moral,  or  well  reported 
of,  be  sent  to  convert  souls,  who  has  not  the  most  solid  reason 
to  believe  that  he  is  moved  thereto  by  the  Holy  Ghost.  5.  I-ei 
those  who  have  the  power  to  appoint,  see  that  the  person  be  a 
man  of  tcisdum,  i.  e.  soimd  imderstanding  ;  for  a  icilli/ig  or  a 
blockhead,  however  upright,  will  never  make  a  Christian  mi- 
nister: and  that  he  be  a  man  of  prurffince,  knowing  how  to 
direct  his  own  concerns,  and  those  of  the  church  of  God,  with 
discretion.  6.  Let  no  private  person,  nor  number  of  private 
members  in  a  church,  presume  to  authorize  such  a  person, 
though  in  every  way  qunlifled  to  preach  the  Gospel;  for  even 
the  12(1  primitive  disciples  did  not  arrogate  this  to  themselves 

7.  Let  the  person  be  brought  to  those  to  whom  God  has  given 
authority  in  the  church :  and  let  them  after  most  solemnly  in- 
voking (;od,  lay  their  hatids  upon  him,  according  to  the  primi- 
tive and  apostolic  plan,  and  thus  devote  hiin  to  the  work  of 
the  ministry.  8.  Let  such  an  one  from  that  moment  consider 
himself  the  property  of  God  and  his  church,  and  devote  all  his 
time,  talents,  and  powers,  to  convert  sinners,  and  build  up  be- 
lievers in  their  most  holy  faith.  9.  And  let  the  church  of  God 
consider  such  a  pei-son  as  legitimately  and  divinely  sent ;  and 
receive  him  as  the  ambassador  of  Christ. 

7.  The  icord  of  God  increased]  By  sucli  preachers  as  the 
tipostles  and  these  deacons,  no  wonder  the  doctrine  of  God  in- 
creased, became  widely  dillused  and  generally  known :  in 
consequence  of  which  the  number  of  the  disciples  must  bo 
greatly  multiplied  :  for  God  will  ever  bless  his  own  word,  when 
luinislered  by  those  whom  he  h;is  qualified  to  proclaim  it. 

.  A  great  company  of  the  priests  tcere  obedient  to  the  faith.] 
This  was  one  of  the  greatest  miracles  wrouglit  by  the  grace  of 
("hrisl:  that  persons  so  intent  on  tlie  destruction  of  Christ,  his 
apostles,  and  his  doctrine,  shoiild  at  last  espouse  that  doctrine 
is  iustonishiiig  ;  and  that  they  who  had  withstood  the  evidence 
uf  the  miracles  of  Christ  should  have  yielded  to  the  doctrine 
of  his  death  and  resurrection  is  worthy  of  note.  .\nd  from 
this  we  may  learn  that  it  is  not  by  »rt/roc/e.9  Ih.at  sinnei-s  arc 
to  be  converted  unto  God,  but  by  the  preaching  of  Christ  dy- 
ing for  their  offences,  atid  rising  again,  for  their  justfication. 
Instead  of  '\€pc.o>v,  priests,  a  few  M.-5S.  and  the  Syriac,  read 
lov6iii'.)v,  Jews  ;  for  the  copyists  seem  to  be  struck  here  with 
tiro  difliculties.  \.  That  such  pcreons  as  Ihe.^e  priests  could  be 
converti;d.  2.  That  the  word  ox>'Oi,  company,  or  multitude, 
could  with  propriety  be  applied  to  this  class,  which  must  have 
been  inconsiderable  in  their  numbei-s,  when  compared  with  the 
rest  of  the  Jews.  To  preserve  the  ancient  reading,  which  is  un- 
doubtedly genuine,  some  have  altered  the  text  by  conjecture : 
and  by  putting  a  comma  aftero\Aes",  and  a  vac  before  tcok  untMv 
make  tfie  text  read  thus  :  And  a  great  mnllitud",  and  some  of 
the  priests,  tcere  obedient  tothejaith.  This  conjecture  is  unne- 
cessary, as  there  is  no  such  difficulty  here,  as  to  require  so 
desperate  an  expedient,  which  is  not  recommended  bv  the 
evidence  of  a  single  MrS.  or  Version.  1.  The  grace  of  dhrist 
Jesus  can  save  even  a  murderous  Jewish  priest;  \V\»  death  is 
a  grand  atonement  foraW  criines,  and  for  the  worst  o(  sinners. 
2.  In  the  twenty-four  courses  of  priests,  there  was  not  a  mul- 
titude merely,  but  multitudes ;  indeed  the  number  of  eccle- 
siastics at  Jerusalem  was  enormous.  A  great  company  out  of 
these  might  be  converted,  and  yet  multitudes  be  let  t  behind. 

8.  Stephen  full  of  faith  and  poicer]  Instead  of /((M,  irireojy; 
Xapiros,  grace,  is  the  reading  of  ABD.,  several otliei-s,  the  Syri- 
^  "L^'T*"'  "'"^  Coptic,  Armeniayt,  Vulgate,  ;md  some  of 
the  Fathers.  This  reading  Griesbach  ha.s  admitted  into  the 
te.\t.     Some  MSS.  join  both  readings.    Stephen  was  full  of 

Jailh,  gave  unlimited  credence  to  the  promises  of  bis  Lord  : 
he  \vas  full  of  grace  ;  receiving  the  fullilment  of  those  promi- 
ses,  he  enjoyed  much  of  the  unction  of  the  Divine  Spirit ;  and 
much  of  the  favour  of  his  God  :  and  in  consequence,  lu;  w.-us 
lull  of  power,  dvvaiicui,  of  the  divine  energy,  by  which  he  was 


andrians,  and  of  them  of  Cilicia  and  oi  Asia,  disputing  witk 
Stephen. 

10  And  '1  they  were  not  able  to  resist  the  wisdom  and  the  spi- 
rit by  which  he  spake. 

1 1  '  Then  they  subornrd  men  which  said,  We  have  heard  him 
speak  blasphemous  words  against  Moses,  and  against  God. 

12  And  they  stirred  up  the  people,  and  the  elders,  and  tlie 
scribes,  and  came  upon /um,  and  caught  him,  and  brought /um 
to  the  council, 

od.li  Ii».M.l?.— 


enabled  to  work  great  wonders  and  miracles  among  the 
jteoplk. 

9.  The  synagogue — of  the  Libertines,  Ac.)  Tliat  Jews  and 
proselytes  from  various  coimli'ies  had  now  come  up  to  Jerusa- 
lem lo  bring  olterings,  and  lo  attend  the  feast  of  pentecost,  we 
have  already  seen,  chap.  ii.  The  pci-sons  mentioned  here, 
were  foreign  Jews,  wlio  appear  to  have  had  a  synagogue  pe- 
culiar to  themselves  at  Jerusalem,  in  which  tliey  were  accus- 
tomed to  worship  when  they  came  to  the  public  festivals. 

VarioviS  opinions  have  been  entertained  concerning  tlie  Li- 
bertines mentioned  here :  Bp.  Peutge's  view  of  the  subject 
appears  to  me  to  be  the  most  correct. 

"  It  is  commonly  thougVit,  that  by  this  name  is  meant  the  sons 
of  such  .lews  as  liad  been  slaves;  and  obtained  their  freedom 
by  the  favour  of  their  masters  ;  but  it  is  to  be  observed,  that 
with  these  Libertines,  Die  Cyrenians,  and  Alexandrians, 
are  here  joined  as  having  one  and  the  same  syn;igogue  for 
their  public  worship  And  it  being  known  that  the  Cyreni- 
ans (ch.  ii.  10.)  lived  in  Libya,  and  the  Alexandrians  in  the 
neighbourhood  of  it ;  it  is  most  natural  to  look  for  the  Liber- 
tines too  in  that  part  of  the  world.  Accordingly  we  find  Sui- 
das,  in  his  I<exicon,  saying,  upon  the  word  At/Ucfirivot,  that  it 
is  ovofia  Tov  eHvui,  the  name  of  a  people.  And  in  G'est.  Col- 
lationi.^  Carthagini  habitiz  inter  Cathoticos  et  Donatistas  ; 
published  with  'Optatas'  works,  Paris,  1679,  (No.  201.  and  p. 
57.)  we  have  these  words :  Victor  episcopuS  Ecclesioi  Catho- 
licce  LiCERTiNENSis  dixit,  Unitas  est  ilhc  ;  publicam  non  la- 
let  conscientiatn.  Unity  is  there:  all  the  World  kjiows  it. 
From  these  two  passoges  it  appears,  that  there  was  in  Libya 
a  town  or  district  called  Lihertina,  whose  inhabitants  bore 
the  name  of  Ai/3cpTtvot,  Libertines,  when  Christianity  pre- 
vailed there.  They  had  an  episcopal  see  among  them,  and  the 
above  mentioned  Victor  was  their  bishop  at  the  council  of 
Carthage  in  the  reign  of  Honorius  the  Emperor.  And  from 
hence  it  seems  probable  that  the  town  or  district,  and  the  peo- 
ple, e.xisted  in  the  time  of  which  Luke  is  here  speaking.  They 
were  Jews,  (no  doubt,)  and  came  up  as  the  Cyrenian  and 
Alexandrian  Jews  did,  to  bring  their  otlerings  to  Jerusalem, 
and  to  worship  God  in  tlie  temple  there.  (?unaus,  in  his  Rep. 
Hebr.  ii.  23.  says,  that  the  Jews  who  lived  in  Alexandria 
and  Libya,  and  all  other  Jews  who  lived  out  of  the  Holy  Land, 
except  those  of  Babylon  and  its  neighbourhood,  were  held  in 
great  contempt  by  the  Jews  who  inhabited  Jerusalem  and  Ju- 
dea  ;  partly  on  account  of  their  quitting  their  proper  country, 
and  partly  on  account  of  their  using  the  Greek  language,  and 
being  quite  ignorant  of  the  other.     For  these  Reasons  it  seems 

Krobablc  that  the  Libertines,  Cyrenians,  and  Alexandrians, 
ad  a  separate  synagogue,  (as  perhaps  the  Cilicians  and  those 
of  Asia  had  ;)  the  .Tews  of  Jerusalem  not  snffering  them  to  be 
present  in  their  synagogues,  or  they  not  choosing  to  perform 
tlieirpublic  service  in  synagogues  where  a  language  was  used, 
which  they  did  not  understand." 

It  is  suppo.eed  also,  that  these  synagogues  had  theological,  if 
not  fihilosophical  sc]iooU  attached  to  them  ;  and  that  it  was  the 
disciplesor  scholars  of  these  schofils  who  came  forward  to  dis- 
pute with  Stephen  ;  and  were  enraged,  because  they  were  con- 
founded. For  it  is  not  an  uncommon  custom  with  those  who 
have  a  bad  cause,  whichcan  neither  stand  the  lest  of  scripture 
nor  reason,  lo  endeavour  to  support  it  by  physical  when  logical 
force  has  failed  ;  and  thus 

!'  Prove  their  doctrine  mHiodox 
By  apostolic  blows  and  knocks." 
In  the  reign  of  Queen  Mary,  when  popery  prevailed  in  this 
country,  and  the  Simplest  women  who  had  read  the  Bible 
were  an  overmatch  for  ti.e  greatest  of  the  popish  doctors  ;  as 
they  had  neither  Sr -ipture  nor  reason  to  allege,  they  burned 
them  alive,  and  thus  terminated  a  controversy  which  they 
were  unable  lo  maintain.  The  same  cause  will  ever  produce 
the  same  effect;  the  Libertines,  Cilicians,  Cyrenians,  and 
Alexandrians,  pursued  this  course  :  Steplicn  coti founded  them 
by  Scripture  and  reason  ;  and  Ihey  beat  his  brains  out  with 
stones!  This  was  the  most  effectual  way  to  silence  a  dispu- 
tant, whose  wisdom  they  could  not  resist.  In  the  same  way 
were  the  Protestants  treated,  when  by  Scripture  nnd  reason 
tiiey  had  shown  the  absurdity  and  w'ickedne.ss  of  that  anti- 
rhristian  system,  which  llie  fire  and-  the  sword  were  brought 
forth  to  estjtblish.  The.'se  pei-secuhirs  professed  gi-eat  concern 
at  first  for  the  souls  of  those  whom  they  variously  tortured, 
and  at  last  burned:  but  their  tender  mercies  were  cniel,  and 
when  they  gave  «ip  the  body  to  the  flames,  they  most  heartily- 
consigned  the  soul  to  Satan.  Scirese  sanguine  natos :  tlieir 
conduct  proclaimed  their  genealogy. 

10.  They  were  not  able  to  resist  the  wisdom,  &c.}  He  was 
wise,  well  exercised,  and  expei-ienced  in  divine  things  ;  and, 
as  appears  by  his  defence  in  the  following  chapter,  well  versed 
in  the  Jewish  history.    The  spirit  by  which  he  spake,  was  the 

355 


Stephen  sumvioned  before  the 


I'HE  ACTS. 


council  to  answer/or  Kxmaelf.- 


13  And  stt  up-false  witnesses,  which  said,  Tliiif  man  eeaseth 
not  tospeak  blasphemous  words  against  this  holy  place,  and  the 

14  '  For  we  have  heard  him  say,  that  this  Jesus  of  Nazareth 

8  Chap.  25.  8. 


Holy  Spirit,  and  its  power  was  irresistible.  They  were  obliged 
either  to  yield  to  its  teachings,  or  were  confounded  by  its  truth. 
Several  MSS.  add  to  this  verse,  because  he  reproved  them  with 
boldness  they  could  not  resist  the  truth.  This  reading  is  not 
genuine,'  though  it  exists  (but  in  different  forms)  in  some 
good  MSS.  ^ 

11.  The7i  they  suborned  men]  XirepvXov,  they  made  under- 
hand work  ;  got  associated  to  themselves  profligate  persons, 
who  for  money  would  swear  any  thing. 

Blasphemous  words  against  Moses,  and  against  God.] 
This  was  the  most  deadly  charge  they  could  bring  against  him. 
We  have  already  seen.  Matt.  ix.  4.  that  blasphemr^,  when 
against  GOD,  signifies  speaking  impiously  of  his  nature,  at- 
tributes, or  tcorks  ;  and  when  against  men,  it  signifies  speak- 
ing injuriously  of  their  character,  blasting  their  reputation, 
&c.  These  false  witnesses  came  to  prove  that  he  nad  blas- 
phemed Moses,  by  representing  him  as  an  impostor,  or  the 
like;  and  GOD,  by  either  denying  his  being,  his  providence, 
flie  justice  of  his  government,  &c. 

12.  And  they]  The  Libertines,  &c.  mentioned  before,  stir- 
red up  the  people ;  raised  a  mob  against  him;  and,  to  assist 
and  countenance  the  mob,  got  the  elders  and  scribes  to  con- 
duct it,  who  thus  made  tliemselves  one  with  the  beasts  of  the 
people,  whom  they  collected ;  and  then,  all  together,  without 
law  or  form  of  justice,  rushed  on  the  good  man,  seized  him, 
and  brought  him  to  a  council,  who,  though  they  sat  in  the  seat 
of  judgment,  were  ready  for  evei-y  evil  work. 

13.  Against  this  holy  place]  The  temple,  that  it  shall  be  de- 
stroyed. 

And  the  law]  That  it  cannot  give  life,  nor  save  from  death. 
It  is  very  likely  that  they  had  heard  him  speak  words  to  this 
amount,  which  were  all  as  true  as  the  Spirit  from  which  they 
proceeded  ;  but  they  gave  them  a  very  fajse  colouring,  as  we 
see  in  the  succeeding  verse. 

15.  Saw  his  face  as  it  had  been  the  face  of  an  angel.]  Say- 
ings like  this  are  frequent  among  the  Jewish  writers,  who 


shall '  destroy  this  place,  and  shMlf  change  the  °  customs  which 
Moses  delivered  us. 
15  And  all  that  sat  in  the  council,  looking  steadfastly  on  him, 
saw  his  face  as  it  had  been  the  face  of  an  angel. 

t  Dun.  9.  26.— u  Of,  rites. 


represent  God  as  distinguishing  eminent  msn,  by  causing  a 
glory  to  shine'  from  tlieir  faces.  Habbi  Gedalia  said,  that 
"when  Moses  antt  Aaron  came  before- Pharaoh,  they  appeared 
like  those  angels  which  minister  before  tbe/oce  of  the  Lord  : 
for  their  stature  appeared  st eater,-  and  th*  splendour  of  their 
face  was  like  the  sun,-  and  their  eyes  like  the  wheels  of  the 
sun  ;  their  beards  like  clusters  of  grapes,  a»d  their  worSa  like 
tfiunder  and  Ivt^htning ;  and  thattlirowgh  fear  of  them,  those 
who  were  present  fell  to  the  earth." 

The  like  is  said  of  Moses,  in  Debarim  Rabba,  fol.  75.  that 
"  when  Sammael  (Satan)  came  to  Moses,  the  splendour  of  his 
face  was  like  the  sun  ;  and  himself  resembled  a7i  angel  of 
God."    The  reader  may  find  similar  sayings  in  Schocttgen. 

It  appears  that  the  light  and  power  of  God  which  dwelt  in 
his  soul,  shone  through  his  face  ;  and  God  gave  them  this 
proof  of  the  falsity  of  the  testimony  wliich  was  now  befor(t- 
them :  for  as  the  face  of  Stephen  now  shone  as  the  face  of 
Moses  did  when  he  came  down  from  the  mcuwrt,-  it  was  the 
fullest  proof  that  he  had  neither  spoken  blasphemous  words, 
either  againsC  Moses  or  God ;  else  this  splendour  of  heaven 
had  not  rested  upon  him. 

The  history  of  the  apostolic  church  is  a  scries  of  wonders. 
Everything  that  could  prevent  such  a  chmxh  from  being  es- 
tablished, or  could  overthrow  it  when  established,  is  broughS 
to  bear  against  it.  The  instruments  employed  in  its  erection 
and  defence,  had  neither  inight  nor  poxcer,  but  what  came 
immedlaitely  from  God.  Ttitty  wofX,  and  God  works  with 
them:  the  church  is  founded  and  built  up;  and  its  adversa- 
ries, with  every  advantage  in  their  favour,  cannot  overthrow 
it.  Is  it  possible  to  look  at  Jht8,  without  seeing  the  mighty 
hand  of  God  in  the  whole !  He  permits  devils  and  wicked 
msen  to  work,  to  avail  themselves  of  all  their  advantages  ;  yet 
counterworks  ail  Sheir  plots  and  designs,  turns  their  weapons 
against  themsefves,  and  promotes  his  cause  by  the  very  «ieaw» 
that  were  used  to  destroy  it.  How  true  is  the  saying  there  is 
neither  might  nor  cotroset  against  the  I,ordi- 


CHAPTER  VII. 

Stephen  being  permtited  to  answer  for  himself,  retatize  to  the  cJiarge  of  blasphemy  brought  against  Mm  by  his  aceteserif, 
gives  a  circumstantial  relation  of  the  call  of  Abraham,  when  he  dwelt  in  Mesopotamia,  in  Charran,  &c.  1 — 8.  7'he  his- 
tory of  Jacob  and  Joseph,  9—17.  The  persecution  of  their  fathers  in  Egypt,  18,  19.  The  history  of  Moses,  and  his  acts, 
till  the  Exodus  from  Egypt,  20 — 37.  TTie  rebellion  and  idolatry  of  the  Israelites  in  the  wilderness,  38-^3.  7%e  erection 
of  the  tabernacle  of  witness,  which  continued  till  the  time  of  David,  44 — 46.  Of  the  temple  built  by  Solomon  for  thai 
God,  who  cantiot  be  confined  to  temples  built  by  hands,  47 — 50.  Being  probably  interrupted  in  the  prosecution  of  hi.t 
discourse,  he  urges  home  the  charge  of  rebellion  against  Gcd,  persecution  of  his  prophets,  the  murder  of  Christ,  and 
neglect  of  their  own  law,  against  them,  51—53.  They  are  filled  with  indignation,  and  proceed  toriolence.  54.  He  sees 
the  glory  of  God,  and  Christ  at  the  right  hand  of  the  Father ;  and  declares  the  glorious  vision,  55,  56.  They  rush  npca 
him,  drag  him  out  of  the  city,  atid  stone  him,  57,  53.  He  invokes  the  Lord  Jesus,  prays  for  his  murderers,  and  expires, 
59,  60.     [A.  M.  cir.  4035.    A.  D.  cir.  31.     An.  Olymp.  cir.  CCII.  3.] 


THEN  said  the  high-priest,  "  .\re  these  things  so  7 
2  And  he  said,  bMen,  brethren,  and  fatliers,  hearken; 
*The  God  of  glory  appeared  unto  our  father  Abraliani,  when 
he  was  in  Mesopotamia,  before  he  dwelt  in  Charran, 
3  And  said  unto  him,  <i  Get  thee  out  of  thy  country,  and  from 

iiCh.6.13,  H.— b  John9.a2.  Ch.i2.1.—c  Gen.  11.27,  28.  «t  12.1-3. 


NOTES. — Verse  1.  Are  these  things  so  ?]  Hast  thou  pre- 
dicted the  destruction  of  the  temple  ?  And  hast  thou  said  that 
Jesus  of  Nazareth  shall  change  our  customs,  abolish  our  re- 
ligious rites  and  temple  service?  Hast  thou  spoken  these 
blasphemous  things  against  Moses,  and  against  God  ?  Here 
was  some  colour  of  justice  :  for  Stephen  was  permitted  to  de- 
fend himself  And  in  order  to  do  ibis,  he  thought  it  best  to 
enter  into  a  detail  of  their  history  from  the  commencement  of 
their  nation;  and  thus  show  how  kindly  God  had  dealt  with 
/hem,  and  how  ungraciously  they  and  their  fathers  had  re- 
quited Him.  And  all  this  naturally  led  him  to  the  conclusion, 
that  God  could  no  longer  bear  with  a  people,  the  cup  of  whose 
iniquity  had  been  long  overflowing;  and  therefore  they  might 
expect  to  find  wrarh,  without  mixture  c-f  H»ercy. 

But  how  could  St.  Luke  get  aU  this  circnmstantiaf  accoimt? 
1.  He  miglit  have  been  present,  and  heard  the  whole  ;  or,  more 
probably,  he  had  the  account  from  St.  Paul,  whose  companion 
ne  was,  and  who  was  certainly  present  when  St.  Stephen  was 
judged  and  stoned,  for  he  was  consenting  to  his  death,  and 
kept  the  clothes  of  them  who  stoned  him.  See  ch.  vii.  58.  viii. 
L  andxxii.  20. 

2.  Men,  brethren,  and  fathers]  Hather,  brethren  and  fa- 
thers, (or  av6pc{  should  not  be  translated  separately  from 
a6tX(lM)t.  Literally,  it  is  men-brethren,  a  very  usual  form  in 
Greek :  for  every  person  knows  that  avipa  AQrjvaiui,  and  av- 
ipti  Ilcpaat,  should  not  be  translated  men-Athenians  and  men- 
Persians,  but  simply  Athe-ttians  and  Persians.  See  Actsxvii. 
22.  So  in  Luke  ii.  15.  avdpi.moi  iroipcvci  should  be  translated 
shepherds,  not  men-shepherds.  And  avdowirnf  ffaaiXevg,  Matt, 
xviii.  23.  should  not  be  translated  man-king,  but  king,  simply. 
By  translating  as  we  do,  7nen,  brethren,  and  fathers,  and  put- 
••'ng  a  comma  after  men,  we  make  Stephen  address  three 
classes,  when  in  facttliere  were  but  too,  the  elders  and  scribes 
Whonri  he  addressed  as  fathers ;  and  the  common  people,  whom 
ne  calls  brethren,  gee  Bp.  Pearce,  and  see  chop.  viii.  27. 
356 


thy  kindred,  and  come  into  the  land  which  I  shall  show  thee. 

4  Then  '  came  he  out  of  the  land  of  the  Chaldeans,  and  dwelt 
in  Charran  :  and  from  thence,  when  his  father  was  dead,  ho 
removed  him  into  this  land,  wherein  ye  now  dwell. 

5  And  he  gaveliim  none  inheritance  in  it,  no,  not  so  much  aa 

d  Gea.l2.1.-e  Gen. 11.31.  &  12.4,  5. 


TTie  God  of  glory  appeared,  &c.]  As  Stephen  was  now  vin- 
dicating himself  from  the  false  charges  brought  against  him, 
he  shows  that  he  had  uttered  no  blasphemy,  either  against 
God,  Moses,  or  the  temple;  but  states,  that  his  accusers,  and 
She  Jews  in  general,  were  guilty  of  the  faults  with  which  they 
charged  him.  That  they  had  from  the  beginning  rejected  and 
despised  Moses,  and  had  always  violated  his  laws.  He  pro- 
ceeds to  state  that  there  is  no  blasphemy  in  saying  that  the 
temple  shall  be  destroyed :  they  had  been  without  a  temple  till 
the  days  of  David  ;  nor  does  God  ever  confine  himself  to  tem- 
ples built  by  hands,  seeing  he  fills  both  heaven  and  earth  : 
that  Jesus  is  the  prophet  of  whom  Moses  spoke;  and  whomi 
they  had  persec\ited,  coofSemned,  and  at  last  put  to  death  ; 
that  they  were  wicked  and  uncircumcised  in  heart  and  in  ears; 
and  always  resisted  the  Holy  Ghost  as  their  fathers  did.  This 
rs  the  subsSanceof  St.  Stephen's  defence,  as  far  as  he  was  per- 
mitted to  Hiaike  it:  a  defence  which  they  could  not  confute: 
containing  charges  which  they  most  glaringly  illustrated  and 
confirmed,  by  adding  the  murder  of  this  faithful  disciple  to 
that  of  his  all-glorious  Master. 

Was  in  Mesopotamia]  In  that  part  of  it  where  Ur  of  the 
Chaldees  was  situated,  near  to  Babel,  and  among  the  rivers 
(Tigris  arwJ Euphrates)  which  gave  the  name  of  Mesopotamia 
to  the  country.    See  the  note  on  Gen.  xi.  31. 

Before  he  dwelt  in  Charran]  This  is  called  Haran  in  our 
translation  of  Gen.  xi.  31 ;  this  place  also  belonged  to  Mesopo- 
tamia, as  well  as  Ur,  but  is  placed  west  of  it,  on  the  maps.  It 
seems  most  probable  that  Abraham  had  two  calls,  one  in  Ur, 
and  the  other  in  Haran.  He  left  Vr,  at  the  first  call,  and 
came  to  Haran  ;  he  left  Haran  at  the  second  call,  and  came 
into  tlie  promised  land.  See  these  things  more  particularly 
stated  in  the  notes  on  Gen.  xii.  1. 

4.  When  his  father  was  dead]  See  the  note  on  Gen.  xi.  26. 

b.^Gave  him  none  inheritance]  Both  Abraham  and  Jacoh 
had  small  parcels  of  land  in  Canaan  ;  but  tltey  had  them  by 


(SJepAcn  gives  a»i  account  of 


CHAPTER  VII. 


to  set  his  foot  on  : '  yet  he  promised  that  he  would  give  it  to 
him  for  a  possession,  and  to  his  seed  after  him,  wiien  as  yet 
he  had  no  child. 

6  And  God  spake  on  this  wise,  *That  his  seed  should  sojourn 
in  a  strange  land;  ond  that  they  should  bring  them  into  bon- 
dage, and  entreat  them  evil  •>  four  hundred  years. 

7  And  the  nation  to  whom  they  shall  be  in  bondage  will  I 
.judge,  said  God:  and  after  that  shail  they  come  forth,  and 
'  serve  me  in  this  place. 

8  k  And  he  gave  him  the  covennnt  ef  circumcision  :  '  and  so 
i<AraAa«begi«.SgaBr,,.Ena  circumcised  him*l»eeigtith  day:  "and 
Isaac  begat  Jacob  ;  nnd  "  Jacob  hcgal  the  twelve  patriarchs. 

9  H  "  And  the  patriarchs,  mo-vx^  with  envy,  sold  Joseph  into 
Egy-pt :  P  but  Go<l  was  with  him, 

10  And  delivered  him  out  of  all  his  .-jflSvrtioris,  ">  and  gave  him 
favour  and  wisdom  in  ttoseight  nf  Pharaoh  king  of  Egypt ;  and 
he  made  him  governor  over  Bgypt  and  all  his  house. 

11  '  Now  there  came  a  dearth  over  all  the  land  of  Egypt  and 
Chanaan,  and  great  affliction  :  and  our  fathers  found  no  sus- 
tenance. 

12  •  But  when  Jacob  heard  that  there  was  corn  in  Egypt,  he 
sent  out  our  fathers  first ; 


th£  t!gi/pfian  pcrsecalioiU 


Ta«ii.ia.7  <L  13. (Iv  &  15.3,  16.  &  17.8  & 26.  3.— f  Gen.  15.13,  IG.— h  Exod.  12.  40, 
C.«l.  .1.i;._i  Kxod,  3  12 -k  (jon.  17,  9,  10,  11,-1  Oen,  ai.  2,  3,  4,-m  Oen.  35.  26  — 
oO.n.lS.31,  &c  &30.  S,  <t«,«t35,l8,23,— oOcn,  37.  4,  11,28.  P3»,105. 17.— »  Gen. 
»J2,  ai,23.—H  Gen, 41.37.  t  42  6.— r  Ocn.41.64.— s  aen.42  1. 


13  «  And  at  the  second  time  .lo.seph  was  made  known  to  his 
brethren;  and  Joseph's  kindred  was  made  knownunU)  Pharaoh. 

14  "Then  sent  Josppli,  and  called  his  father  Jacob  to //i>/i 
and  V  all  his  kindred,  threescore  and  fifteen  souls.  ' 

15  "  So  Jacob  went  down  into  Egypt,  'and  died,  he,  and  our 
fathers, 

IG  And  y  wore  carried  over  into  Sychem,  and  laid  in  '  the  se- 
pulchre that  Abraham  bought  for  a  sum  of  money  of  the  sons 
of  Emmor  the  father  of  Sychem. 

17  n  Uiw,  when  *  the  time  of  the  promise  drew  nigh,  which 
God  had  swurn  to  Abraham,  ttlie  people  grew  and  multinlied 
in  Egypt,  ' 

18  fill  another  king  arose  which  knew  not  Jo.seph. 

19  The  same  dealt  sublilly  with  our  kindred,  and  evil  entreat- 
ed our  fathers,  ^  so  that  they  cast  out  their  young  children  to 
the  end  they  niiglit  not  live. 

20  din  whicli  time  Moses  was  born,  and  '  was  f  exceeding 
fair,  and  nouri.«hed  up  in  his  father's  house  three  months: 

21  And  e  whin  lie  was  cast  out,  Pharaoh's  daughter  took  liini 
up,  and  nourislied  him  for  her  own  son. 

J^2  And  Moses  was  learned  in  all  the  wisdom  of  the  Egyptians, 
and  was  h  mighty  in  words  and  in  deeds.  • 


JS'"U*^^'  '"■""  lJcn.45  9,  ■>7.-v0!cn  4';.27,  Dcu.  10  22  — w  Gen  46  5 —i  Oen 
49.33  Exoct  I.6.-yEx<.d.  13.19.  .)osh,S4.3L\-i  Gen.  23.  I6.t  ?S  19  _.  Oen  15  U 
Ver.fi -b  F..rod  1.7,8,  9.  Ps,i  l05.lM,:fi-c  Krod  l.L'2.-d  Ex«l  2  i -e  Heb  II  a - 
f  Or,  fEurloUod.-K  t:xod.i3-IO -h  Lukea4.19.  ""<>---«  neb.ll._j._ 


purchase^  not  by  God's  gift;  for  as  Abraham  was  obliged  to 
//«v  a  htirying  place  in  Canaan,  Gen.  xxiii.  it  is  obvious  he 
had  no  inheritance  there. 

And  to  his  seed  after  him]  See  Gen.  xii.  7.  and  xiii.  15.  and 
the  note  there. 

6.  That  his  seed  should  sojourn  in  a  strange  land]  See 
Gen.  XV.  V.i,  14. 

f\nir  hundred  years]  MosKS  Says,  Exod.  xii.  40.  tAat  the 
tjaurning  of  Ike.  children  of  Israel  in  Egypt— was  430 
year*.  See  the  note  there.  St  Paul  has  the  same  number, 
Cal.  iii.  17.  and  so  has  Josephus,  Ant.  lib.  ii.  cap.  1.  sect  ■S.  in 
Bell.  lib.  V.  cap.  9.  sect  4.  Sc  Stephen  uses  the  round  num- 
ber of  400,  leaving  out  the  odd  tens,  a  thing  very  common  not 
only  in  the  sacred  writers,  but  in  all  others,  those  alone  ex- 
cepted, who  write  professedly  on  chrorutlogicai  matters. 

7.  Will  [judge]  Kpivd  cyto.  I  will  punish,  for  in  this  sense 
the  Greek  word  is  frequently  takes.  "  When,"  says  Bishop 
Pearee,  "a  malefactor  is  brought  ^fore  a  judge,  the  judge 
does  three  things  :  1.  He  tries  or  judges  him  ;  2.  He  then  gives 
his  judgment  or  sentence  ;  and,  3.  He  puts  the  Jaw  in  execu- 
tion, and  punishes  him.  Hence  xpttio),  at  different  times,  sig- 
nilios  each  of  these  things  ;  and  the  sense  of  the  word  is  to  be 
deterniiaed  by  th«  c<<i«t?xt  Here  it  signifies  to  punish,  as 
«p>p«  is  used  for  punishment,  in  Rom.  xiii.  2.  1  Cor.  xi.  29. 
compared  with  ver.  30,  31."  The  Egyptians,  to  whom  the 
Israelites  were  in  bondage,  were  punished  by  the  ten  plagues 
described  E.xod.  vii.  viii.  Ix.  x.  xi.  xii. 

8.  He  gave  him  the  covenant  of  circumcision]  That  is,  he 
Instituted  the  rite  of  circumcision,  as  a  sign  of  that  covenant 
which  he  had  made  with  him  and  his  posterity.  See  Gen. 
xvii.  10,  &c. 

And  so  .\braham  begat  Isaac]  Kat  ovruf,  and  thtis,  in  this 
covenant,  he  begat  Isaac ;  and  as  a  proof  that  he  was  bom  un- 
der this  covenant,  was  a  true  son  of  Abraham,  and  inheritor 
of  the  pivtmiKe.K,  he  circumcised  him  the  eighth  day.;  and  this 
rKe  being  observed  in  the  family  of  Isa»e,  Jac«b  and  his 
twelve  sons  were  bom  under  the  covenant ;  and  thus  their 
descendants,  the  twelve  tribes,  being  born  under  the  same 
covenant  and  practising  the  same  rite,  were,  by  the  ordi- 
nance; of  God,  legal  inheritors  of  the  promised  land,  and  all 
tlie  seciilau'  and  spiritual  advantages  connected  with  it 

9.  And  thf  patriarchs]  The  twelve  sons  of  Jacob  thus  called, 
because  each  was  ciiief  ot  liead  of  his  respective  family  or 
tribe  j         y 

Moved  with  envy]  Zn\oiaavTC{ ;  we  translate  Jj^JiAoy  vari- 
ously—ren/,  or  fervent  affection,  whether  its  object  be  good 
or  bad,  is  its  general  meaning  ;  and  j;i;Aow  signittes  to  be  in- 
dignant,  envious,  &c.  See  the  note  on  chap.  v.  17.  The 
brethren  of  Joseph  hearing  of  his  dreams,  and  understanding 
them  to  portend  his  future  advancement,  filled  with  envy,  ,...„ 
(with  which  no  ordinary  portion  of  malice  was  associated,)    rabb 


nrn  Jn,    P    r  .""^  ''"'f  "^  Egypt   hoping  by  this  means  to    stroy  the   Egyptians,  who   Raving  slain  o 
Pen,?^,^'.   ^  erandeur:  but  Go,/,  from  whom  the  por-  I  sought  to  destl-oy  the  name  of  Israel  fron 

tents  came,  uas  irith  hxm ;  and  made  their  envy  the  direct    earth. 


Israelites,  and  buried  in  Shechem,  which  Jacob  bought  from 
the  sons  ol  Hainor  the  father  of  Shecliem.  As  for  the  eleven 
brethren  of  Joseph,  we  an'  told  by  Josephus,  Ant.  lib.  ii.  cap. 
8.  sect.  2.  that  they  were  biificd  in  Hebron,  wlicro  their  father 
had  been  buried.  But  since  the  books  of  the  Old  Testament 
say  nothing  about  this,  the  authority  of  Stephen  <or  of  Luke 
here)  for  their  being  buried  in  Sychem,  is  at  least  as  good  as 
that  of  Josephus  for  their  being  buried  in  Hebron."  Bishop 
Pearee. 

We  have  the  uniform  consent  of  the  Jewish  writers  that 
an  the  patriarchs  were  brouglit  out  of  Egypt,  and  buried  in 
Canaan,  but  none,  except  Stephen,  mentions  their  being  bu- 
ried in  Sychem.  As  Sychem  belonged  m  the  Samaritans, 
i»r©!*ably  .the  Jews  thought  it  too  grept  an  honour  for  that  peo- 
ple to  possess  the  bones  of  the  patriarchs  ;  and  therefore  have 
carefully  avoided  making  any  mention  of  it.  This  is  Dr. 
I.ightfoot's  conjecture  ;  and  it  is  as  probable  as  any  other. 

That  Abraham  bought  for  a  su7n  of  money]  Two  accounts 
seem  here  to  be  confounded  ;  1.  The  purchase  made  by  Abra- 
ham of  the  cave  and  field  of  Ephron,  whicli  was  in  the  field 
of  Machpelah  :  this  purchase  wa.«  made  fivm  the  children  of 
Helh,  Gen.  xxiii.  3,  10,  17.  2.  The  purchase  made  by  Jacob 
from  the  sons  of  Hamor  or  Emmor,  of  a  sepulchre  in  wWch 
the  bones  of  Joseph  were  laid  ;  this  was  in  Sychem  or  She- 
chem,  Gen.  xxxiii.  19.  Josh.  xxiv.  32.  The  word  Abraham 
therefore,  in  this  place,  is  certainly  a  mistake  ;  and  the  word 
Jacob,  which  some  have  supplied,  is  doubtless  more  proper. 
Bp.  Pearee  supposes  that  Luke  originally  wrote  6  uirjaaro 
Tturii  apyvpiov,  which  he  bought  for  a  su7)t  of  money :  i.  e. 
which  Jacob  bought,  who  is  the  last  person  of  the  singu- 
lar number,  spoken  of  in  the  preceding  verse.  Those  who 
saw  that  the  word  MvricraTn,  bought,  had  no  nominative 
case  joined  to  it,  and  did  not  know  where  to  find  the  proper 
one,  seem  to  have  inserted  APpaa/i,  Abraham,  in  the  te.xt,  for 
that  purpose,  without  sufficiently  attending  to  the  diflerent 
circumstances  of /n.s- purchase,  from  that  of  Jacob's. 

18.  Which  i-jieu>  not  JtMneph.]  That  is,  did  not  approve  of 
him,  of  his  mode  of  governing  the  kingdom,  nor  of  his  people, 
nor  of  his  God.     See  the  note  on  Exod.  i.  3. 

19.  The  same  dealt  subtilly]  Ouroj  KaTaao<piaaiicvoi,  a  word 
borrowed  from  the  Septungiut,  who  thus  translate  the  He- 
brew 1?  nasnnj  nithchokmah  lo,  let  us  deal  leisely  with  it,  i.  e. 
with  cunning  and  deceit,  as  the  Greek  word  implies;  and 
which  is  evidently  intended  by  the  Hebrew.  See  Gen.  xxvii. 
35.  thy  brother  came  with  subtilly,  which  the  Targuinist  ex- 
plains by  ND31P.3  be-chokma,  trith  wisdom,  that  is,  cunning 
and  deceit.  For  this  the  Egyptians  were  so  remarkable,  that 
ai)Drrriai;£ii',  Uiegyptize,  signified,  to  act  cunningly,  and  to 

g    use  wicked  devices.     Hence  the  .Tews  compared  them  lo  foxes, 

,    and  it  is  of  them  that  Cant.  chap.  ii.  15.  is  understood  by  the 

ins.     2^oke  us  the  little  foxes  which  spoil  our  vines ;  de- 

"        '  '  "  ur  male  children, 

from  the  face  of   tha 


culties  here,  which  it  is  hoped  the  reader  will  find  satisfacto- 
rily removed  in  the  note  on  Gen.  xlvi.  20.  It  ie  well  known 
that  in  Gen.  xlvi.  and  in  Deut  x.  22.  their  number  is  said 
to  be  threescore  and  ten;  but  Stephen  quotes  from  the  Sep- 
tuagint,  which  adds  five  persons  to  the  account  which  are 
"*  'n  the  Hebrew  text,  Machir,  Gilead,  Sutelaam,  Taham, 
&nA  Edem;  but  see  the  uote  referred  io  atjove. 

16  And  teert  carried  over  into  Sychem]  "  It  is  said,  Gen.  1. 
Id.  that  Jacob  was  buried  in  the  cave  of  the  field  of  Machpelah 
before  Mamre.    And  in  Josh.  xxiv.  32.  and  Exod.  xiii.  19.  it  is 


gent  and  best  instnicted  people 
universe.    Philo  savs,  Moses  was  taught  arithmetic,  geometry, 
poeti'y,  music,  tnedicine,  and  tlv?  knowledge  of  hieroglyphics. 

In  Sohar  Kada.<ih,  fol.  46.  it  is  said,  "that  of  the  ten  por- 
tions of  wisdom  which  came  into  the  world,  the  Egyptians 
had  nine,  and  that  aU  the  ■injiabitants  of  the  earth  had  only 
the  remaining  portion."  Much  «f  the  same  nature  may  be 
seen  in  the  rabbins,  though  they  apply  the  term  wisdom  here 
to  magic. 

Was  mighty  in  words  and  in  deeds.]  This  may  refer  to  the 
glorious  doctrines  he  taught,  and  the  miracles  he  wrought  ia 


■ud  that  the  bones  of  Joseph  were  carried  out  of  Egypt  by  the  1  Egypt.   Josephua,  Ant.  lib.  ii.  cap.  x.  sect.  1.  gives  an  accouK 

357 


Stephen  gives  an  account  of  the 


THE  ACTS. 


deliverance  of  Israel  by  Moses. 


23  '  And  when  he  was  full  forty  years  old,  it  came  into  his  i 
heart  to  visit  his  brethren  the  children  of  Israel. 

24  And  seeing  one  of  them  suffer  wrong,  he  defended  him,  and 
avenged  him  that  was  oppressed,  and  smote  the  Egyptian  : 

25  ^  For  he  supposed  liis  brethren  would  have  understood 
how  tliat  God  by  his  hand  would  deliver  them ;  but  they  under- 
stood not. 

25  '  And  the  next  day  he  showed  himself  unto  them  as  they 
strove,  and  would  have  set  them  at  one  again,  saying,  Sirs,  ye 
are  brethren ;  why  do  ye  wrong  one  to  another  1 

27  But  he  tliat  did  his  neighbour  wrong  thrust  him  away,  say- 
ing, '"  Who  made  thee  a  ruler  and  a  judge  over  us  7 

28  Wilt  thou  kill  me,  as  thou  killedst  the  Egyptian  yesterday? 

29  "  Then  fled  Moses  at  this  saying,  and  was  a  stranger  in  the 
land  of  Madian,  where  he  begat  two  sons. 

30  "  And  when  forty  yeai-g  were  expired,  there  appeared  to 
him  In  the  wilderness  of  mount  Sina,  an  angel  of  the  Lord  in 
a  flame  of  fire  in  a  bush. 

31  When  Moses  saw  it,  he  wondered  at  the  siglit :  and  as  he 
drew  near  to  behold  it,  the  voice  of  the  Lord  came  unto  him, 

32  Saying,  p  I  am  the  God  of  thy  fathers,  the  God  of  Abra- 
ham, and  the  God  of  Isaac,  and  the  God  of  Jacob.  Then  Mo- 
ees  trembled,  and  durst  not  behold. 

33  1  Then  said  the  Lord  to  him.  Put  off  thy  shoes  from  thy 
feet :  for  the  place  wliere  thou  standest  is  holy  ground. 

34  '  I  have  seen,  I  have  seen  the  affliction  of  my  people  which 
is  in  Egypt,  and  I  have  heard  their  groaning,  and  am  come 
down  to  deliver  them.  And  now  come,  I  will  send  thee  into 
Egypt. 

i  Exod.2.11,  IS.— k  Or,  Now.— I  Exod.2.13— rn  Sec  Luke  13.14.  Ch.4.7.— n  Ex. 
S.15,22.&4.  an.&lB.a,  4.— oExod.S.a.— p  Mwt.a2.32.  Hcb  11.16.— qExod  3.5. 
Josh.5. 15.— rExod.3.7— s  Exod, 14.19.  Numh.  20.16.— t  Exod.l2.41.«i.ia.l.— u  Ex. 
7.  &?.  fc9.  &  10.  5i  11.  St  14.  Psa.105.27.— vE.xod.  14.  21,  27,  23,  29.- w  Exod.  16.1, 
Si.— X  Deu.  18.15,  13.  Ch.3.a2. 


35  This  Moses  whom  they  refused,  saying.  Who  made  thee 
a  ruler  and  a  judge  1  the  same  did  God  send  to  be  a  ruler  and 
a  deliverer  ^  by  tlie  hand  of  the  angel  which  appeared  to  him 
in  the  bush. 

36  '  He  brought  them  out,  after  that  he  had  "  showed  won- 
ders and  signs  in  the  land  of  Egypt,  ^  and  in  the  Red  sea, 
w  and  in  the  wilderness  forty  years. 

37  n  This  is  that  Moses,  which  said  unto  the  children  of  Is- 
rael, '  A  prophet  shall  the  Lord  your  God  raise  up  unto  you 
of  your  bretlnen,  ^  like  unto  me  ;  ^  him  shall  ye  hear. 

38  "  This  is  he,  that  was  in  the  church  in  llie  wilderness 
with  b  the  angel  which  spake  to  him  in  the  mount  Sina,  and 
with  our  fathers  :  °  who  received  the  lively  ^  oracles  to  give 
unto  us  : 

39  To  whom  our  fathers  would  not  obey,  but  thrust  him  from 
them,  and  in  their  hearts  turned  back  again  into  Egypt, 

40  ^  Saying  unto  Aaron,  Make  us  gods  to  go  before  us :  for 
as  for  this  Moses,  wliich  bro\ight  us  out  of  the  lemd  of  Egypt, 
we  wot  not  what  is  become  of  him. 

41  f  And  they  made  a  calf  in  those  days,  and  ofTered  sacri- 
fice unto  the  idol,  and  rejoiced  in  the  works  of  their  own  hands. 

42  Then  s  God  turned,  and  gave  them  up  to  worship  h  the 
host  of  heaven  ;  as  it  is  written  in  the  book  of  the  prophets, 
•  O  ye  house  of  Israel,  have  ye  offered  to  me  slain  beasts  and 
sacrifices  by  the  space  of  forty  years  in  the  wilderness  1 

43  Yea,  ye  took  up  the  tabernacle  of  Moloch,  and  the  star  of 
your  god  Remphan,  figures  which  ye  made  to  worship  them  : 
and  I  will  cari-y  you  away  beyond  Babylon. 

44  H  Our  fathers  had  the  tabernacle  of  witness  in  the  wilder- 

y  Or,  as  myself -z  Malt.17.5.— a  Exod.  19.3,  17.-h  Isa.63.9,  Gal.3  19.  Hel,.S.S.— 
c  Exo-t.  ai.  1.  Deu.  5.  27,  31.  &  33.  4.  .lohn  1.  17.— d  Rom.  3.  2.— e  Exod.  32.  I.— 
fDeut.  9.  16.  Psalm  106.  19.— g  Psalm  81.  la.  Ezekiel  20.  85,  39.  Romans  1.  ii4. 
2  Thess.  2.  11.— h  Deul.  4.  19.  &.  17.  3.    2  Kinjs  17.  16.  &21   3.  Jer.l9.  l3.-i  Ai^.os 


of  his  being  general  of  an  Egyptian  army,  defeating  the  Ethi- 
opians who  had  invaded  Egypt,  driving  them  back  into  their 
own  country,  and  taking  Saba  their  capital,  which  was  after- 
ward called  Meroe.  But  this,  like  many  other  tales  of  the 
same  writer,  is  worthy  of  little  credit. 

23.  Wlien  he  was  full  forty  years  old]  This  was  a  general 
tradition  among  tlie  Jews':  "  Moses  was  40  years  in  Pharaoh's 
court,  40  years  in  Midian,  and  40  years  he  served  Israel." 

7'o  visit  his  brethren]  Probably  on  the  ground  of  trying  to 
deliver  them  from  their  oppressive  bondage.  This  desire 
seems  to  have  been  early  infused  into  his  mind  by  the  Spirit 
of  God  :  and  the  effect  of  this  desire  to  deliver  his  oppressed 
countrymen,  was  his  refusing  to  be  called  tlie  son  of  Pharaoh's 
daughter ;  see  Heb.  xi.  24.  and  thus  renouncing  all  right  to 
the  Egyptian  crown,  choosing  rather  to  endure  affliction  with 
the  people  of  God,  than  enjoy  the  pleasures  of  sin  for  a  season. 

',i4.  Smote  the  Egyptian]  See  this  explained,  Exod.  ii.  11,  12. 

25.  ffe  supposed  his  brethren  would  hare  understood,  &c.] 
jEIe  probably  imagined,  that,  as  he  felt  from  the  divine  influ- 
ence, he  ynaa  appointed  to  be  their  deliverer,  they  would  have 
his  divine  appointment  signified  to  them  in  a  similar  way; 
and  tlie  act  of  justice  which  he  now  did  in  behalf  of  Ifis  op- 
pressed countrymen,  woul4  be  sufficient  to  sliow  them,  that 
lie  was  now  ready  to  enter  upon  his  office,  if  they  were  willing 
to  concur. 

26.  Unto  them  as  they  strove]  Two  Hebrews.  See  on  Exod. 
Si.  13,  &c. 

30.  In  aflame  of  fire  in  a  bush.]  See  this  and  the  following 
verses  largely  explained  in  the  notes  on  Exod.  iii.  1 — 8. 

36.  He  broil  ght  them  out,  after  that  he  had  showed  wonders, 
&c.]  Tlius  tlie  very  person  ivhom  they  had  rejected,  and  in 
effect  delivered  up  into  the  hands  of  Pharaoh  that  he  might 
be  slain;  was  the  person  alone  by  whom  they  were  redeemed 
from  their  Egyptian  bondage.  And  does  not  St.  Stephen  plain- 
\y  say  by  this,  tliat  tlie  very  person  Jesus  Christ,  whom  they 
liad  rejected  and  delivered  up  into  the  hands  of  Pilate  to  be 
crucified,  was  the  person  alone,  by  whom  they  could  be  deli- 
vered out  of  their  spiritual  bondage,  and  made  partakers  of 
the  inheritance  among  the  saints  in  light )  No  doubt  they  f^^lt 
that  this  was  the  drift  of  his  speech. 

37.  This  is  that  Moses,  which  said— A  prophet,  &c.]  This 
very  Moses,  so  highly  esteemed  and  honoured  by  God,  an- 
jiounced  that  very  prophet  whom  ye  have  lately  put  to  death. 
H6C  the  observations  at  the  end  of  Deut.  xviii. 

Z%.  With  the  angel  which  spake  to  him]  Stephen  shows  that 
Moses  received  the  law  by  the  ministry  of  angels ;  and  that  he 
was  only  a  mediator  between  the  angel  of  God  and  them. 

The  lively  oracles]  Aoyta  fwi/ru,  the  living  oracles.  The 
doctrines  of  life,  those  doctrines,  obedience  to  which  entitled 
tliem,  by  the  promise  of  God,  to  a  lojig  life  upon  earth,  which 
spoke  to  them  of  that  spiritual  life  which  every  true  believer 
has  in  union  with  his  God :  and  promised  that  eternal  life 
which  those  who  are  faithful  unto  death,  shall  enjoy  with  hi'm 
in  tlie  realms  o.f  glory. 

Tlie  Greek  word  Xuyiov,  which  we  translate  oracle,  signifies 
a  divine  revelation,  a. communication  from  God  himself,  and 
is  here  applied  to  the  Mosaic  law ;  to  the  Old  Testament  in 
general,  Rom.  iii.  2.  Heb.  v.  12.  and  to  divine  revelation  in  ge- 
neral, 1  Pet.  iv.  11. 

39.  In  their  hearts  turned  back  again  into  Egypt]  Became 
idolaters,. and  preferred  their  Egyptian  bondage  and  their  ido- 
latry, to  the  nromised  land.  anH  rhp  nnrp.  x»r..,-cliir»  r^r  rin^,  ggg 

:  notes 


jalry,  to  the  nromised  land,  and  the  pure  worship  of  God 
ine  whole  Qf  these  transactions  explained  at  large  in  the  i 


.on  Exod.  xxxli 


358 


42.  Then  God  turned  and  gave  them  zip,  &c.]  He  left  them 
to  themselves,  and  then  they  deified  and  worshipped  the  sun, 
moon,  planets,  and  principal  stars. 

In  the  book  of  the  prophets]  As  this  quotation  is  found  in 
Amos,  chap.  v.  25.  by  the  book  of  the  prophets,  is  meant  the 
twelve  minor  prophets ;  which,  in  the  ancient  Jewish  division 
of  the  Sacred  Writings,  formed  only  one  book. 

Have  ye  offered  to  me  slain  beasts]  It  is  certain  that  the  Is- 
raelites did  offer  various  sacrifices  to  God  wliile  in  the  wilder- 
ness :  and  it  is  as  certain,  that  they  scarcely  ever  did  it  with 
an  upright  heart.  They  were  idolatrous  either  in  heart  or  act, 
in  almost  all  their  religious  services ;  these  were  therefore  so 
very  imperfect,  tliat  they  were  counted  for  7iothing  in  the 
sight  of  God :  for  this  seems  to  be  strongly  implied  in  the 
question  here  asked,  have  ye  offered  to  me  (exclusively  and 
witli  an  upright  heart)  slain  beasts  and  sacrifices  by  the  spare 
of  forty  years  7  on  the  contrary,  these  forty  jears  were  little 
else  than  a  tissue  of  rebellion  and  idolatry. 

43.  Ye  took  up  the  tabernacle  of  Moloch,  and  the  star  of  your 
god  Remphan,  figures  which  ye  made  to  worship  tlictix]  This 
is  a  literal  translation  of  the  place,  as  it  stands  in  the  Septua- 
gint :  but  in  the  Hebrew  text  it  stands  thus  ;  but  ye  have 
bnrne  the  tabernacle  of  your  Moloch,  andChiuii  your  images, 
the  star  of  your  god  which  ye  made  to  yourselves.  This  is 
the  simple  version  of  the  place,  unless  we  should  tinnslale 
CSS^Vo  niOD  riN  OnNtt'ji  venasatetn  eth  Sicuth  malkckcm,  ye 
took  SiKUTH  yotir  king,  (instead  of  ye  took  up  the  tabernacle 
of  your  MoLEK,)  as  some  have  done.  The  place  is  indeed  very 
obscure,  and  the  two  texts  do  not  tend  to  cast  light  on  eacli 
other.  The  rabbins  say  sikuth,  which  we  translate  taberna- 
cle, is  the  name  of  an  idol.  Molech  is  generally  understood  to 
mean  the  sttn  ;  and  several  persons  of  good  judgment  think 
that  by  Remphan  or  Raiphan,  Is  meant  the  planet  Saturn, 
which  the  Capts  called  P/j^oi/,  Rephan.  It  will  be  seen  above 
that  Instead  of  Remphan,  or  as  some  of  the  best  MSS.  have  it, 
iJepAa?!,  file  Hebrew  text  has  JiO  C7/!!mm,  which  might  possibly 
be  a  corruption  of  ID'""!  Reiphan,  as  it  would  be  very  easy  to  mis- 
take the  3  caph  for  "\  resh,  and  the  vau  shurek  c\  for  fl  pe. 
This  emendation  would  bring  the  Hebrew,  Septuogint,  and 
the  text  of  Luke  nearer  together ;  but  there  is  no  authority 
either  from  MSS.  or  Versio7is  for  this  correction :  however, 
as  Chiun  is  mentiorled  in  no  other  place,  though  Molech  often 
occurs,  it  is  the  more  likely  that  there  might  have  been  some 
very  early  mistake  in  the  text;  and  that  the  Septuagint  has 
preserved  the  true  reading. 

It  was  customary  for  the  idolaters  of  all  nations  to  carry 
images  of  their  gods  about  them  in  their  journeys,  military 
expeditions,  &c.  and  these,  being  very  small,  were  enclosed 
in  little  boxes,  perhaps  some  of  them  in  the  shape  of  temples 
called  tabernacles :  or,  as  we  have  it.  Acts  xlx.  24.  shrines. 
These  little  gods  were  the  penates  and  lares  among  the  Ro- 
mans ;  and  the  telesms  or  talismans  among  the  ancient  east- 
ern idolaters.  The  Hebrew  text  seems  to  refer  to  these  when 
it  says,  the  tabernacle  of  your  Moloch,  and  Chiun  your  ima- 
ges, I=)3''d9x  tsalmeycein,  your  telesms,  rotij  tvjtovs,  the  types 
or  simulachres  of  your  gods.  See  the  note  on  Gen.  xxxi.  19. 
Many  of  those  small  portable  images  are  now  in  my  own  col- 
lection, all  of  copper  or  brass  ;  some  of  them  the  identical  pe- 
nates of  the  ancient  Romans:  and  othei-s  the  offspring  of  the 
Hindoo  idolatry  ;  they  are  from  an  ounce  weight  to  half  a 
pound.  Such  images  as  these,  I  suppose  the  idolatrous  Is- 
raelites, in  imitation  of  their  neighboms,  the  Moabites,  Am- 
jnonites,  &c.  to  liave  carried  about  Vvith  them:  and  to  such 
the  prophet  appears  to  me  unquestionably  to  allude.- 


He  charges  them  itUh 


CTIAPTEn  VII. 


'nc88,  as  he  had  apjjbinted,  ^  speakiny  unto  Moijos,  '  that  lie 
should  make  it  according  to  tlie  fashion  tliat  he  had  seen. 

45  "Which  also  bur  fathers,  "  that  came  after,  brought  in 
with  Jesus  into  the  possession  of  the  Gentili-s,  "  whom  God 
■drave  oat  before  tile  face  of  our  fathers,  unto  the  days  of  David ; 

46  ^  Wh<>  feund  favour  before  God,  and  i  desired  to  lind  a  ta- 
bernacle for  the  God  of  Jacob. 

47  '  But  Solomon  built  him  a  house. 

48  Howbeit,  *  the  Most  High  dwelleth  not  in  temples  made 
with  hands  ;  as  saith  the  prophet, 

49  '  Heaven  is  my  throne,  and  earth  is  my  footstool :  what 
house  will  ye  build  me  ?  saith  the  Lord  :  or  wliat  is  the  place 
of  my  rest  t 

k  Or,  who  spike— I  ExwiaS  40  &  96.30.  Hfb.9.5.— m  Josh. 3.14.— n  Or,  having 
■rfctii-f.l.— o  N«h.9.S4.  Ps.44.a  lt?8.55.  ChiLp.13.19.— p  I  Sam.  10.1.  2.^am,7.1. 
"r^  H)\'3.  (:h.i:t.'.2.—ql  Kinase.  17.  1  Chr.  23.  7.  Psa.  132.4,  5.— r  I  Kings  0.1. 
tS-.O.     I  Chron.  17. 18.    2Chron.3.1. 


resiftiiig  the  Hohj  Glioxl. 


I  will  carry  you  away  beyond  Babylon.]  You  have  carried 
your  idolatrous  images  about;  and  I  will  carry  you  into  capti- 
vity, and  see  if  tlie  gods  in  whom  ye  have  trusted  can  deliver 
you  from  my  hands.  Instead  of  beyond  Babylon,  Arcios,  from 
whom  the  quotation  is  made,  says,  Iicill  carry  you  beyond  Da- 
mnscits.  Where  they  were  carried,  was  into  A.ssyria  and 
Media;  see  2  Kings  xvii.  6.  now  this  was  not  only  beyond  Da- 
»;i(/.<c«y,  but  beyond  Babylon  itself;  and  as  Stephen  knew 
this  to  be  tlie  fact,  he  states  it  here,  and  thus  more  pi-ecisely 
ti.ves  the  place  of  their  captivity.  The  Holy  (Spirit  in  his 
fiirlhvr  revelations,  has  undoubted  right  to  extend,  or  illus- 
trate those  u'hich  he  had  given  before.  This  case  frequently 
occurs,  when  a  former  prophecy  is  quoted  in  later  times. 

41  Oar  fathers  had  the  tabernacle  of  tritness  iii  tlte  wildei- 
re.vi]  That  is, . the  tabernacle  in  which  the  two  tables  of  stone 
written  by  the  finger  of  God,  were  laid  up,  as  a  testimony  that 
hi;  had  delivered  these  laws  to  the  people  ;  and  that  they  had 
promised  to  obey  them.  As  one  great  design  of  St.  Stephen 
was  to  show  the  .lews  •that  they  placed  too  mucli  dependance 
on  outirard  privileges ;  and  had  not  used  tlie  law,  the  taber- 
nacle, tlw  temple,  nor  the  temple-service,  for  the  purpose  of 
their  institution ;  he  labours  to  bring  them  to  a  due  sense  of 
this,  f liat  conviction  might  lead  to  repentance  and  conversion. 
And  he  farther  shows,  that  God  did  not  confine  his  worship  to 
one  place  or  form.  He  was  worehipped  icithout  any  shrine, 
in  the  times  of  the  patriarchs,  Abraliam,  Isaac,  Jacob,  &,c.  He 
was  worshipped  with  a  tabernacle,  or  portable  temple,  in  the 
wilderness.  He  was  worshipped  also  in  the  fixed  temple  pro- 
jected by  David,  but  built  by  Solomon  :  he  asserts  farther  that 
Iiis  Inlinite  majesty  cannot  he  confined  to  temples  made  by  hu- 
man hands ;  and  where  tliere  is  neither  taber7iacle  nor  tern- 
fih,/\n  any.part  of  liis.vast.dominioiis,)  lie  may  be  worshipped 
acceptably  by  the  upright  in  heart.  TJius  he  proves  that  nei- 
■  ther  tabernacle  nor  temple  are  essentially  requisite  for  the 
Ltrue  worship  of  the  true  God.  Concerning  the  tabernacle  to 
.whithSt.  Stephen  here  refers,  the  reader  is  rotjuestea  to  con- 
sult the  noteson  E.xod.  x.xv.  8,  &c.  and  the  subsequent  chapters. 
Speaking  unto  Moses]  'O  AaAfjv,  who  spake,  as  in  the  mar- 
gin ;  signifying  tlie  angel  of  God  wlio  spake  to  Moses,  or  God 
jjlimsi'lf.     See  Kx.od.  xxv.  40. 

45.  Brought  in.  icilh  Jesus]  That  is,  with  Joshua,  whom  the 
iGreek  version,  quoted  by  St.  Stephen,  always  writes  \naovi, 
.'JEStTs;  but  which  should  constantly  be  written  Joshua  in 
*uch  cases  asthe  present,  in  orderto  avoid  ambiguity  and  con- 
fu.'sion. 

Pos.^ession  qf  the  Gentiles]  Tmv  cBvav,  of  the  heathens, 
wlioin  Joshua  conquered,  and  gave  their  lani  to  the  children 
of  Israel. 

46.  Desired  to  find  a  tabernacle]  This  was  in  David's  heart, 
nnd  it  met  with  the  divine  approbation.  See  2  Sam.  vii.  2, 
&'-..  and  see  the  purpose,  Psal.  cxxxii.  2—5.  but  as  David  had 
be<'n  a  man  of  war,  and  had  shed  much  blood,  God  would  not 
permit  him  to  build  the  temple  ;  but  he  laid  the  plan  and  made 
provision  for  it,  and  Solomon  executed  the  design. 

43.  The  ATont  High  dwelleth  notm  temples  made  with  hands] 
.•Here  St.  Stephen  evidently  refers  to  Salomon's  speech,  1  Kings 
■viii.  27.  But  will  Ood  indetd  dwell  on  the  earth  )  Behold,  the 
■htareii,  and  the  heaven  of  heavens  cannot  contain  thee,  'how 
.much  less  this  house  that' I  hare  builded  ?  Both  Solomon  and 
St.  Stephen  mean  that  tlie  majesty  of  God  could  not  be  con- 
tained, not  even  in  the  whole  vortex  of  nature  ;  much  lees  in 
any  temple  which  human  hands  could  erect. 

.At  saith  the  prophet]  The  place  referred  to,  is  Isa.  l.xvi.  1,  2. 
7Vii/,*  saith  the  Lard,  the  heaven  is  my  throne,  and  the  earth 
mufootstoot.  Where  is  the  house  that  ye  build  unto  me  !  And 
where  is  the  place  of  my  rest,  &c.  with  which  the  quotation  by 
Stephen  agrees. 

50.  Hath  not  my  hands  made  all  these  things  1]  Stephen  cer- 
tainly had  not  finished  his  discourse,  nor  drawn  his  inferences 

^from  the  facts  already  stated :  but  it  is  likely,  that  as  they  per- 
ceived he  was  about  to  draw  conclusions  unfavourable  to  the 
temple  and  its  ritual,  they  immediately  raised  up  a  clamour 
"id'"^  which  was  the  cause  of  the  following  vei-y  cutting 

51.  Ye  stiff-necked]  YKXriporpaxriUt ;  a  metaphor  taken  from 
uniowaia  oxen,  who  cannot  be  broken  into  the  yoke  ;  .nnd 
wnose  strong  necks  cannot  be  bended  to  the  right  or  to  the  left. 
„«•  y»!,'^""^""J-f' *'''^  "'  ''*"'"'  «"^  ears]  This  was  a  Jewish  mode 
-.i„?,oT  '  .°"S"  "^^^  ^y  ^^e  prophets.  Circumcision  was  in- 
-Blitutea  not  only  as  a  sign  and  seal  of  the  covenant,  into  whicii  ! 


^>0  Hath  not  my  hand  made  all  these  things  1 

.'il  Ve  "  slid-neckod  and  '  uncircumclsed  in  heart  and  ears 
ye  do  always  resist  the  Holy  Ghost:  as  your  fathers  did,  s-; 
flu  ye. 

rtii  '■'■■  Which  of  the  prophets  have  not  your  fathers  persecu- 
ted ?  and  they  have  slain  them  which  showed  before  of  the 
coming  of  the  ^  Just  One ;  of  whom  ye  have  been  now  the  he- 
tray  ei-s  and  murderers  : 

5;!  y  Who  have  received  the  law  by  the  disposition  of  angels, 
and  have  not  kept  it. 

CA  H  "  When  they  heard  these  things,  they  wore  cut  to  the 
heart,  and  they  gii.ished  on  him  with  their  teeth. 

55  But  he,  "  being  fuU  of  the  Moly  Ghost,  looked  up  .<;tead- 

■  lKinff5  9!;7.  -JChron.S.S.&C.lS.  Cli  17.S-I -t  I.^a  6C.  I,  3.  Mali  5  :il,  30  &  ;'l. 
S3.-U  Kxod.  :a9.&W.3  Isa  4-i  1,-v  Lev.  ai-.  41.  IVu.lOlfi.  .ler.4.4.Sc  ij  10  Jim 
as.  F.Mk  11  S.-w  2  Chron  :«  Ifi.  Man  SI.35  St  ?.i  »1,  :J7.  I  TtiCss.S.  15.— X'Cli  3 
i4.— yrE:;od.20.1.     aal.3.19.     Jkb.S.a.-x  Ch.6.;».— a  Oh.fi.S. 

the  Israelites  entered  with  their  Maker ;  but  also  as  a  tyjie  (if 
that  purity  and  holiness  which  the  law  of  God  requires :  heiic'e 
there  was  an  e.rci.9ion  of  what  was  deemed  not  only  superflu- 
ous, but  also  injtiriwis  :  and  by  this  cutting  off,  tlie  propensity 
to  that  crime  which  ruiusUieboay,  debases  the  mind,  and  was 
generally  the  forerunner  oUdolairy,  was  happily  le.ssoned.  It 
would  be  easy  to  prove  this,  were  not  the  subject  too  delicate. 
Where  the  spirit  of  disobedience  was  found  ;  where  the  heart 
was  prone  to  iniquity,  and  the  ears  impatient  of  reproof  and 
counsel,  tlie  pei-son  is  represented  as  uncircumcised  in  those 
parts;  because  devoted  to  iniquity,  impatient  of  reproof,  and 
refusing  to  obey.  In  Pirkey  Elie.zer,  chap.  29.  "  Kabbi  Seira 
said,  There  are  five  species  of  uncirctimcision  in  the  world, 
four  in  man,  and  one  in  trees.  Those  in  man  are  the  follow- 
ing :  "1.  Ilncircumcision  of  the  ear.  Behold  theirExn  isun- 
circAimcised,  and. they  cannot  hearken,  Jer.  vi.  10.  2.  The  un- 
circuracision  of  the  lips.  Iloit  shall  Pharaoh  hear  me,  who 
am  of  uncircmncised  lups^  Exod.  vi.  12.  :1.  Uncircumcision 
of  HEART.  If  then  their  unciretimcised  hearts  be  humbled, 
Lev.  xxvii.  41.  Circumcise  therefore  the  foreskin  of  your 
HEART,  Deut.  X.  16.  Jer.  iv.  -1.  r6r  all  the  hon.'<e  of  I.irae'l  are 
U7icircu?na'sed  in  the  heart,  .Ter.  ix.  26.  4.  Tlie  uiicircumci- 
sion  of  the  flesh.  Ye  shall  circu  mcise  the  flesh  of  your  fore- 
skin, &c.  Gen.  xvii.  11." 

Ye  do  always  resist  the  Holy  Ghost]  1.  Because  they  were 
uncircumcised  in  heart ;  they  always  resisted  the  infi'uences 
of  the  Holy  Spirit,  bringing  lightand  conviction  to  their  minds-; 
in  consequence  of  which,  they  became  hardened  through  the 
deceitfulncss  of  sin ;  and  neither  repented  at  the  preaching  ql 
.lohn,  nor  credited  the  glad  tidings  to  them  by  Christ  and  the 
apostles.  2.  Because  they  were  uncircumcised  in  e«r.s-,  they 
wonld  neither  hear  nor  obey  Moses,  the  prophets,  Christ,  nor 
^he  qpostles. 

-4s  your  fathers  did,  so  do  ye.]  They  were  disobedient  chil- 
dren of  disobedient  parents :  in  all  their  generations  they  had 
been  disobedient  and  pervei-se.  This  whole  people,  as  well  as 
this  text,  are  fearful  proofs  that  the  Holy  Spirit,  the  almiglity 
energy  of  the  living  God,  may  be  resisted  and  rendered  of  none 
effect.  This  spirit  is  not  sent  to  slocks,  stones,  or  machines, 
but  to  human  beings  endued  with  rational  souls;  therefore  it 
is  not  to  work  on  them  with  that  irresistible  energy  whicli  it 
must  exert  on  inert  matter,  in  order  to  conquer  the  vis  inertice, 
or  disposition  to  abide  eternally  in  a  motionless  slate,  which 
is  the  state  of  all  inanimate  beings  :  but  it  works  upon  under- 
standing, will,  judgment,  cpnscience,&c.  in  order  toenlighten, 
convince,  and  persuade.  If  after  all,  the  understanding,  the 
eye  of  the  mind,  refuses  to  behold  the  light;  the  will  deter- 
mines to  remain  obstinate;  Ow judgment  pui-poses  to  draw 
false  inferences;  and  the  conscience  hardens  itself  agjiinst 
every  check  and  remonstrance ;  (and  all  this  is  possible  to  a 
rational  soul,  which  must  be  dealt  with  in  a  rational  way,)  then, 
the  Spirit  of  God  being  thus  resisted,  is  grieved,  and  the  sin- 
ner IS  left  to  reap  the  fruit  of  his  doings.  To  force  the  man  to 
see,  feel,  repent,  believe,  and  be  saved,  would  be  to  alter  the 
essential  principles  of  his  creation,  and  the  lutture  of  mind  ; 
and  reduce  him  into  the  state  of  a  machine,  the  vis  inertia  of 
which  was  to  be  overcome  and  conducted  by  a  certain  quan- 
tum of  physical  force,  superior  to  that  resistance  which  would 
be  the  natural  effect  of  the  certain  quantum  of  the  vis  inertia:, 
possessed  by  the  subject,  on  and  by  which  this  agent  was  to 
operate.  Now,  i/iati  cannot  be  operated  on  in  this  way,  be- 
cause it  LS  contrary  to  the  laws  of  his  creation  and  nature; 
nor  can  the  Holy  (i  host  work  on  that  as  a  machine,  which  him- 
self has  made  a /ceo  n^eif/.  Man  therefore  may,  and  gene- 
rally does  resist  the  Holy  Ghost :  and  the  whole  revelation  of 
God,  bears  iincquivr>cal  testimony  to  this  most  dreadful  oossi- 
bitity,  and  mostawful  truth.  It  is  trifiingwKh  the  sacred  text, 
to  say,  that  resisting  the  Holy  Gliost  here,  means  resisting  tlie 
laws  of  Moses,  the  exhortations,  threatenings,  and  promises  of 
the  prophet-s,  &c.  These,  it  is  true,  the  uncircumcised  ear  may 
resist ;  but  the  uncircumc-i.scd  heart  is  that  alone,  to  which  the 
Spirit  that  gave  the  laws,  exhortations,  promises,  &c.  speaks; 
and  as  matter  resists  matter ;  so  spirit  resists  spirit.  These 
were  not  only  uncircumcised  in  ^ar,  but  uncircumcised  also 
in  heart ;  and  therefore  they  resisted  the  Holy  Ghost,  not  only 
in  \\s  declarations  and  institutions ;  but  also  in  his  actual 
ener^eiK  operations  upon  their  minds. 

52.  Mfiich  ^  the  prophets  hare  not  your  fathers  persecuted] 
\  e  have  not  only  resisted  the  Holy  Ghost,  but  ye  nave  perse- 
cuted all  those  who  have  spoken  to  vou  in  his  name,  and  by 

35a  ■ 


"Jliey  stone  Stephen ;  fee 


THE  ACTS. 


/prays  for  them,  and  expires. 


ffastlyinto  heaven,  and  saw  the  glory  of  God,  and  Jesus  stand- 
ing on  the  right  hand  of  God, 

5t)  And  said,  Behold,  ^  I  see  the  heavens  opened,  and  the    bon 
of  man  standing  on  the  right  hand  of  God. 

57  Then  they  cried  out  with  a  loud  voice,  and  stopped  their 
•ears,  and  ran  upon  him  with  one  accord, 

58  And  d  cast  him  out  of  the  city, "  andfitoned  him  :  and  f  the 

b  E?ek  t  1      Malt  3.16.     Ch. 10.11 — c  Dan.7. 13 —d  1  Kiiiffs  21.13.     Luke  4.  29. 
Hrt    UUa.-e  Lev.24.16.-fDeu.l3.9,  10.&,17.7.     Ch.8.1.&.  a.20. ^ 


Ills  influence:  thus  ye  prove  your  opposition  to  the  Spirit /«?«- 
vse//",  by  your  oppositioa  to  every  thing  that  proceeds  from  htm. 

They  hare  slain  thBm,&c.]  Isaiah,  tohe  thow^d  before  of  the 
■coming  of  Christ,  the  Jews  report,  was  sawn  asunder  at  the 
command  of  Manasseh. 

The  coming  of  the  Just  One]  Tov  Atxatov,  meaning  .lesus 
fChrist:  emphatically  called  the  jms<  or  righteous  person,  not 
'Only  because  of  the  unspotted  integrity  of  his  heart  and  life, 
•but  because  of  his  plecary  acquittal,  when  tried  at  thetribunal 
of  Pilate.  I_find  no  fault  at  all  in  him.  The  mention  of  this 
/circumstance  served  greatly  to  aggravate  their  guilt.  The  cha- 
-racter  of  Just  One,  is  applied  to  our  Lord  in  i/ijeeothcrplaces 
(of  Scripture,  Acts  iii.  14.  xxii.  14.  and  James  v.  6. 

y/ifi  betrayers  and  murderers]  Ye  first  delivered  him  up 
into  tlie  hands  of  the  Romans,  hoping  they  would  have  put 
him  to  death  ;  but  when  they  acquitted  him,  then,  in  opposi- 
lion  to  the  declaration  of  his  innocence,  and  in  outrage  to  eve- 
ry form  o[  justice,  ye  teck  and  tnu/rdered  him.  This  was  a 
jCQOst  terrible  charge  ;  and  one  against  which  tliey  could  set  vip 
■no  sort  of  defence.  No  wonder  then,  that  they  were  instiga- 
ted by  the  spirit  of  the  old  destroyer,  which  they  never  resist- 
ed, to  add  another  murder  to  that  of  which  they  had  been  so 
■recently  guilty. 

53.  By  the  disposition  of  angels]  E15  Starayag  ayjcAw)'. 
After  all  that  has  been  said  on  this  difficult  passage,  .perhaps 
(the  simple  meaning  is,  that  there  were  ratiJcs,  iiarayai,  of 
•angels  attending  on  the  divine  Majesty  when  he  gave  the 
Saw:  a  circumstance  which  must  have  added  greatly  to  the 
grandeur  and  solemnity  of  the  occasion  ;  and  to  this  Psal. 
Ixviii.  17.  seems  to  me  most  evidently  to  allude.  The  chariots 
of  God  are  twenty  thousand,  even  mariy  thousajids  of  an- 
gel^s.:  the  Lord  is  among  them  as  in  Sinai,  in  the  holy  jjlace. 
3t  was  not  than  by  the  mouths  nor  by  the  hands  of  angels,  as 
prime  agents,  tViat  Moses,  and  through  him -the  people,  re- 
ceived the  law  ;  but  God  himself  gave  it,  accompanied  with 
many  thousands  of  those  glorious  beings.  As  it  is  probable 
jthey  might  be  assisting  in  this  most  glorious  solemnity,  there- 
rfore  St.  Paul  might  say.  Gal.  iii.  19.  that  it  was  ordained  by  an- 
gels, Siarayet;  Ji'  ayyeXiov,  in  the  hand  of  a  mediator.  And 
as  they  were  the  only  persons  that  could  appear,  for  no  man 
liatli  seen  God  at  any  time  ;  therefore  the  apostle  might  say 
further,  (if  indeed  he  refers  to  the  same  transaction,  see  the 
;note  there,)  the  word  spoken  by  angels  was  steadfast,  Heb.  ii. 
2.  But  the  circumstances  of  this  case  are  iiotsudlcientlyplaiK 
••to  lead  to  the  knowledge  of  what  was  done  by  the  angels  in 
this  most  wonderful  transaction  ;  only  we  learn,  from  the  use 
made  of  this  circumstance  by  St.  Stephen,  that  it  added  much 
4o  the  enormity  of  their  transgression,  that  they  did  not  keep 
a  law,  in  dispensing  of  which  the  ministry  of  angels  had  been 
.employed.  Some  think  Moses,  Aaron,  and  Joshua,  are  the  an- 
gels here  intended  ;  and  others  think,  that  ihefire,  light,  dark- 
ness, cloud,  and  thick  darkness,  were  the  angels  which  Jeho- 
vah used  on  this  occasion,  and  to  which  St.  Stephen  refers  : 
■but  neither  of  these  senses  appears  sufficiently  natural,  and 
.particularly  the  latter. 

54.  They  were  cut  to  the  heart]  Aunptovro,  they  were  sawn 
through.    See-thenote  on  chap.  v.  33. 

They  gnashed  on  him  vnth  their  teeth.]  They  were  deter- 
mined to  hear  him  no  longer:  were  filled  with  rage  against 
fhim,  and  evidently  thirsted  for  his  blood, 

55.  Saw  the  glory  of  Gpd]  The  Shekinah,  the  splendour  or 
•jnanifestation  ofthe  Divine  Majesty. 

A7id  Jesus  standiiig  on  the  right  hand  of  God]  In  his  ofti- 
.cial  character,  as  Mediator  between  God  and  man. 

Stephen  had  this  revelation  while  in  the  sanhedrim  ;  for  as 
yet  he  had  notbeen/orced  out  of  the  city.    See  ver.  58. 

57.  They — slopped  their  ears]  As  a  proof  that  he  had  ut- 
(tcred  blasphemy,  because  he  said,  He  satn  Jesus  stand- 
ing at  the  right  hand  of  God.  This  was  a  fearful  proof  against 
itbein  ;  for  if  Jesus  was  at  the  right  hand  of  God,  then  they 
jiad  murdered  an, tnwoceni  person;  and  they  must  infer,  that 
4iod's  justice  must  speedily  avenge  his  death.  They  were  de- 
termined not  to  suffer  a  man  to  live  any  longer,  who  could  say 
he  saw  the  heavens  opened,  and  Jesus  Christ  standing  at 
llic  right  hand  of  God. 

58.  Cast  him  out  of  the  city,  and  Sxoned  him]  They  did  not 
however  wait  for  auy  .sentence  to  be  pronounced  upon  him  ; 
it  seems  they  were  determined  to  stone  him  ,/Zr.s^,  and  then 
prove,  after  it  liad  been  done,  lliat  it  was  done  justly.  For  tlie 
inanner  of  stoning  among  the  Jews,  see  the  note  on  Lev. 
«xiv.  23. 

The  leitnesses  laid  down  their  clothes]  To  illustrate  this 
•whole  transaction,  see  observations  at  the  end  of  tliis  chapter. 

59.  And  they  stoned  Stephen,  calling  upon  God]  The  word 
.God,  is  not  found  in  any  MS.  or  Version,  nor  in  any  of  tlie 
(Primitive  Fathers,  except  Chrysostom.  It  is  notgenuine,  and 
should  not  be  inserted  here  ?  the  whole  sentence  literally 
j:caas  thus :  An,d  they  stoned  Stephen,  iiivoking  and  saying, 

^60 


witnesses  laid  down  their  clothes  at  a  young  man's  feet,  whoac 
name  was  Saul. 

59  And  they  stoned  Stephen,  ^  calling  upon  God,  and  saying, 
Lord  Jesus,  >>  receive  my  spirit. 

60  And  he  '  kneeled  down,  and  cried  with  a  loud  voice,  ^  Lord, 
lay  not  this  sin  to  their  charge.  And  when  he  had  said  this, 
he  fell  asleep. 

Ch.  9.  40.&a0.36.Stai.5.— k  Mmi.  5.44, 

Lord  Jesus,  receive  my  spirit!  Here  is  a  most  manjfeffiproor 
Vnvii praytr  is  offered  to  Jesus  Christ;  and  that  in  the  most 
solemn  circumstances  in  which  it  could  be  offered,  viz.  when 
a  man  was  breathing  his  last.  This  is,  properly  speaking, 
one  of  the  highest  acts  of  worship  which  can  be  oflTered  to 
God ;  and  if  Steplien  hatS  not  conceived  Jesus  Christ  to  be 
God,  could  he  have  committed  his  soul  into  his  hands'! 

We  may  further  observe,  that  this  place  affords  a  full  proof 
of  the  immateriality  of  the  soul ;  for  he  could  not  have  com- 
mended Ws  spirit  to  Christ,  had  he  believed  that  he  had  no 
spirit;  or  in  other  words,  that  his  body  and  soul  were  one  and 
the  sa77ie  thing.  Allowing  this  most  eminent  saint  to  have 
had  a  coi-rect  notion  of  theology ;  and  that,  being  full  of  the 
Holy  Ghost,  as  he  was  at  this  time,  he  could  make  no  mistake 
in  matters  of  such  vast  weight  and  importance ;  then  these 
two  points  are  satisfactorily  stated  in  this  verse :  1.  That  Jesus 
Christ  is  God;  for  Stephen  died  praying  to  him.  2.  That  the 
soul  is  immaterial ;  fer  Stephen,  in  dying,  commends  his  de- 
parting spirit  into  the  hand  of  Christ. 

60.  He  kneeled  down]  Tliat  he  might  die  as  the  subject  of 
his  heavenly  Master:  acting  and  suffering  in  the  deepeg'> 
submission  to  his  divine  will,  and  permissive  providence; 
and  at  the  same  time,  showing  the  genuine  nature  of  the  re- 
ligion of  his  Lord,  in  pouring  out  his  prayers  with  his  blood 
in  behalf  of  hie  murderers  ! 

Lay  not  this  sin  to  their  charge]  Tliat  is,  do  not  imptlte  it 
to  them,  so  as  to  exact  punishment.  How  much  did  the  ser- 
vant resemble  his  Lord,  Father,  forgive  them,  for  they  know 
not  what  they  do !  This  was  the  cry  of  our  Lord  in  behalf  of 
his  murderers ;  and  the  disciple,  closely  copying  his  Master, 
in  the  same  spirit,  and  with  the  same  meaning,  varies  the  ex- 
pression, crying  with  a  loud  voice.  Lord,  lay  not  this  sin  to 
their  charge !  What  an  extent  of  benevolence !  And  in  what  a 
beautiful  light  does  this  place  the  spirit  of  the  Christian  re- 
ligion !  Christ  had  given  what  some  have  sujsposed  to  be  an 
impossiiile  command,  love  your  enemies ;  pray  for  them  that 
despitefully  use  and  persecute  you.  And  Stephen  shows  here, 
in  his  own  person,  how  practicable  the  grace  of  his  Master 
had  made  this  sublime  precept. 

He  fell  asleep.]  This  was  a  common  expression  among  the 
Jews  to  signify  death,  and  especially  the  death  of  good  ineia. 
But  this  sleep  is,  properly  speaking,  not  attributable  \o  the 
soul,  but  to  the  body ;  for  he  had  commended  his  spirit  to  the 
Lord  Jesus,  while  histiody  weis  overwhelmed  with  the  shower 
of  stones  cast  on  him  by  the  mob. 

Afterthe  word  eKoinr}6r},fell  asleep,  one  MS.  adds,  tv  etprjutj, 
in  peace ;  and  the  Vulgate  has,  in  Domino,  in  the  Lord.  Botli 
these  readings  are  true,  as  to  the  state  of  St.  Stephen  ;  but  I 
believe  neither  of  them  was  written  by  St.  Luke. 

The  first  clause  of  the  next  chapter  should  come  in  here, 
And  Saul  teas  consenting  unto  his  death:  never  was  there  a 
worse  division  than  that  which  separated  it  from  the  end  ol 
this  chapter :  this  should  be  immediately  altered,  and  the  am- 
putated member  restored  to  the  body  to  which'  it  belongs. 

'1.  Though  4' have  spoken  pretty  nuich  at  large  on  thefiuJBisIv 
ment  of  stoning  among  the  .lews,  in  the  note  on  Lev.  xxiv.  '23. 
yet,  as  the  following  extracts  will  serve  to  bring  the  subject 
more  fully  into  view,  in  reference  to  the  case  of  St.  Stephen, 
the  reader  will  not  be  displeased  to  find  thein  here. 

IJr.  Lightfoot  sums  up  the  evidence  he  has  collected  on  this 
subject  in  the  following  particulars  : 

"I.  7'Ae  place  of  stoning  was  without  the  sanhedrim,  ac- 
cording as  it  is  said.  Bring  forth  him,  that  hath  cursed  without 
the  camp.  Lev.  xxiv.  14.  It  is  a  tradition,  the  place  of  stoning 
was  without  three  camps.  The  gloss  tells  us,  that  the  (;ourt 
was  the  camp  of  the  Divine  Presence  ;  the  mountain  of  the 
temple,  the  caing  ef  the  Levites ;  and  Jerusalem  the  camp  of 
Israel.  Now  in  every  sanhedrim,  in  whatevercity,  the  place 
of  stoning  was  tcithout  the  city,  as  it  was  at  Jerusalem. 

"  We  aVe  told  the  reason  by  the  Gemarists,  why  the  place  of 
stoning  was  without  the  sanhedrim,  and  again  without  three 
camps,  viz.  If  the  sanhedrim  go  forth  and  sit  without  the 
three  camps,  they  make  the  place  for  stoning  also  distant  from 
the  sanhedrim,  partly  lest  the  sayih^drim  should  seem  to  kiU 
the  man  :  partly,  that  by  the  distance  of  the  place,  there  may 
be  a  little  stop  and  space  of  time  before  the  criminal  come  to 
the  place  of  execution,  if  peradventure  any  one  might  oflTer 
some  testimony  that  might  make  fo.r  him  :  for  in  the  expecta- 
tion of  some  such  tiling, 

"  II.  There  stood  one  at  the  door  of  the  sanhedrim  having  a 
handkerchief  in  his  hand,  and  a  horse  at  such  a  distance  as  it 
was  only  within  sight.  If  any  one  therefore  say,  '  I  have  some- 
thing to  oft'er  in  behalf  of  the  condemned  person,'  he  waves  the 
handkerchief,  and  the  horseman  rides  and  calls, back  the  peo- 
ple. Nay,  if  the  man  himselfsay,  I  have  something  to  oft'er  in  my 
own  defence,  they  bring  him  back  four  or  five  times  one  after 
another,  if  it  be  any  thing  of  moment  that  he  hath  to  say."  I 
doubt  they  hardly  dealt  so  gently  with  the  innocent  Stephen. 


A  geTveral  persecution  is 


CHAPTER  Vllt. 


raised  agcii'ii^l  I  lie  ounrvh 


"III.  If  no  testimony  arise  that  maliPs  any  thing  for  him, 
then  thoy  so  on  to  stoning  him.  The  crior  proclaiming  before 
hnn,  '  N.  the  son  of  N.  conies  fortli  to  Ije  stoned  for  such  or 
sucli  a  crime.  N.  and  N.  are  witnesses  against  him  ;  if  any 
one  have  any  thing  to  testify  in  his  bclialf,  let  liim  come  forth 
and  give  his  evidence.' 

"IV.  When  tliey  come  within  ten  ^ubits  of  the  place  where 
he  niu.st  be  stoned,  they  exliott  him  to  confess,  for  so  it  is  the 
custom  for  the  malefactor  to  confess,  because  every  one  that 
confesseth  hath  his  part  in  the  world  to  come,  as  we  And  in 
the  instance  of  Achan,  &c. 

"  V.  When  they  come  within  four  cubits  of  the  place,  they 
strip  ofTliis  clothes,  and  malie  him  naked. 

"  VI.  The  place  of  execution  was  twice  a  man's  height.  One 
ef  the  witnesses  throws  him  down  upon  his  loins  ;  if  he  roll 
on  his  breast,  they  turn  him  on  his  loins  again.  If  he  die  so, 
well.  If  not,  then  the  other  witness  takes  up  a  stone,  and 
lays  it  upon  his  heart.  If  he  die  so,  well.  If  not,  he  is  stoned 
by  all  Israel. 

"  VII.  AH  that  are  stoned  are  hanged  also,"  &c.  These 
things  I  thought  fit  to  transcribe  the  more  largely,  that  the 
reader  may  compare  this  present  action,  with  this  rule  and 
common  usage  of  doing  it. 

"  I.  It  may  be  questioned,  for  what  crime  this  person  was 
condemned  to  die  7  You  will  say  for  blasphemy  :  for  we  have 
heard  him  speak  blasphemous  irords  against  Moses,  and 
against.  God.  But  no  one  is  condemned  as  a  blasphemer, 
unless  for  abusing  the  sacred  name  with  foicr  letters,  viz. 
nin''  V  e  H  0  V  a  H.  Hence  it  is,  that  although  they  oftentimes 
accused  our  Saviour  as  a  blasphemer,  yet  he  was  not  con- 
demned for  this,  but  because  Ac  used  witchcraft,  and  deceived 
ferfi4;L,  and  seduced  them  into  aposlacy.  And  those  are 
reckoned  among  persons  that  are  to  be  stoned :  He  that  evilly 
persuades  ;  and  he  that  draws  into  apostacy ;  and  he  that  is 
a  conjuror. 

"  2.  It  may  farther  be  questioned,  whether  our  blessed  mar- 
tyr was  condemned  by  any  formal  sentence  of  the  sanhedrim, 
or  hurried  in  a  tumultuary  manner  by  the  people,  andsomur- 
dered  :  it  seems  to  be  the  latter." 

2.  The  defence  of  Stephen  against  the  charges  produced  by 
his  accusers,  must  be  considered  as  being  indirect.  As  they 
had  a  show  of  truth  for  the  ground  of  their  accusations,  it 
would  have  been  improper  at  once  to  have  roundly  denied 
the  charge.  There  is  no  doubt  that  Stephen  had  asserted  and 
proved  Jesits  to  be  the  Christ  or  Messiah  ;  and  tliat  the  whole 
nation  should  consi«ler  him  as  such,  receive  his  doctrine,  obey 
him,  or  expose  themselves  to  the  terrible  sentence  denounced 
in  the  prophecy  of  Moses ;  whosoever  will  not  hearken  unto 
my  words  which  he  shall  speak  in  my  name.  I  will  require  it 
of  him,  Dent,  xviii.  19.  for  they  well  knew  that  this  word  im- 
plied, that  divine  judgments  should  inevitably  fall  upon  them. 
To  make  proper  way  for  this  conclusion,  Stephen  enters  into 
a  detail  of  their  history,  showing  that  from  the  beginning, 
God  had  in  view  the  dispensation  which  was  now  opening: 
and  that  his  designs  were  imiformly  opposed  by  their  impious 
forefathers.  That,  notwithstanding  all  this,  God  carried  on 
his  vfotV.,  first  by  revealing  his  will  to  Abraham,  and  giving 


him  the  rite  of  cirVumcUicn,  which  was  to  t)o  preserved 
among  his  descendants.  Secondly,  to  Moses  and  Aaron,  in 
ligypt.  Thirdly,  to  the  whole  congregation  of  Israel,  at 
mount  Sinai ;  and  varion.«ly  in  the  wilderness.  Fourthly,  by 
instituting  the  tahernacle  uorshij;,  which  was  completed  in 
the  promised  land;  and  continuetl  till  the  days  of  Solomon, 
when  the  temple  was  builded,  and  the  worship  of  God  became 
fixed.  Fifthly,  by  the  long  race  of  prophets  raised  up  under 
that  temple,  who  had  been  all  variously  persecuted  by  tlicir 
forefathers,  who  departed  from  the  true  worship,  aiid  fre- 
quently became  idolatrous  ;  in  consequence  of  which  God 
gave  them  up  into  the  hands  of  their  enemies,  and  they  were 
carried  into  captivity.  How  far  St.  Stephen  would  have  pro- 
ceeded, or  to  what  iss>ie  he  would  have  brought  his  discourse, 
we  can  only  conjecture;  as  the  fury  of  his  persecutors  did 
not  permit  him  to  come  to  a  conclusion.  But  this  they  saw 
most  clearly,  that  from  his  statement,  they  could  expect  na 
mercy  at  the  hand  of  God,  if  they  persisted  in  their  opposition 
to  .lesus  of  Nazareth  ;  and  that  their  temple  and  political  ex- 
istence must  fall  a  sacrifice  to  their  persevering  obstinacy. 
Their  guilt  stung  them  to  the  heart ;  and  they  were  determin- 
ed rather  to  vent  their  insupportable  feelings  by  hostile  and 
murderous  acts,  than  mpenitentieli  sorrow  and  supplication 
for  mercy.  The  issue  was,  the  martyrdom  of  Stephen ;  a 
man,  of  whom  the  Sacred  Writings  give  the  highest  character, 
and  a  man  who  iilKstrated  that  character  in  every  part  of  his 
conduct.  Stephen  is  generally  called  the  proto-martyr,  i.  e. 
the  FIRST  martyr  or  witness,  as  the  word  fiaprvp  implies  ;  tlie 
person  who,  at  the  evident  risk  and  ultimate  loss  of  his  life, 
bears  testimony  to  truth.  This  honour,  however,  may  be 
fairly  contested,  and  the  palm  at  least  divided  between  him 
and  John  tite  Baptist.  The  martyrdom  of  Stephen,  and  tin- 
spirit  in  which  he  sufi'ered,  have  been  an  honour  to  the  cause 
for  which  he  cheerfully  gave  up  his  life,  for  eighteen  hundred 
years.  While  Christianity  endures,  (and  it  will  endure  till 
time  is  swallowed  up  in  eternity,)  the  martyrdom  of  Stephen 
will  be  the  model,  as  it  has  been,  for  all  martyrs,  and  a  cause 
of  triumph  to  the  church  of  God. 

3.  I  cannot  close  these  observations  without  making  one  re- 
mark on  his  prayer  for  his  murderers.  Though  this  shows 
most  forcibly  the  amiable,  forgiving  spirit  of  the  martyr  ; 
yet  we  must  not  forget  that  this,  and  all  the  excellent  quali'tit-s 
with  which  the  mind  of  this  blessed  man  was  endued,  pro- 
ceeded from  that  Holy  Ghost,  of  whose  influences  his  mind 
teas  full.  The  prayer  therefore  shows  most  powerfully  the 
matchless  benevolence  of  God.  Even  these  most  unprinci- 
pled, most  impious,  and  most  brutal  of  all  murderers,  were 
not  out  of  the  reach  of  his  mercy!  His  Spirit  influenced  the 
heart  of  this  martyr  to  pray  for  his  destroyers  ;  and  coulil 
such  prayers  faill  No:  Saul  of  Tarsus,  in  all  probability, 
was  the  first-fruits  of  them.  St.  Augustin  has  properly  rf- 
marked.  Si  Slephanus  non  orasset,  ecclesia  Paulum  ncii  hn- 
beret.  If  Stephen  had  not  prayed,  the  church  of  Christ  could 
not  have  numbered  among  her  saints  the  apogtle  of  llie  Gen- 
tiles.  Let  this  example  teach  us  at  once  the  spirit  that  bi'- 
comes  a  disciple  of  Christ,  the  efficacy  of  prayer,  and  the  un- 
bounded philanthropy  of  God. 


CHAPTER  VIII. 


A  general  persecution  is  raised  against  the  church,  1.  Stephen's  burial,  2.  Saul  greatly  oppresses  thefoltowers  of  Christ, 
3,  4.  Philip  the  deacon  goes  to  Samaria,  preaches,  works  many  miracles,  converts  many  persons,  and  baptizes  Simu}i 
the  sorcerer,  5—13.  Peter  and  John  are  sent  by  the  apostles  to  Samaria,  they  confirm  the  disciples,  and  by  prayer  ana 
impusilion  of  hands,  they  confer  the  Holy  Spirit,  14 — 17.  Simon  the  sorcerer  seeing  this,  offers  them  money  to  enable  him 
to  confer  the  Holy  Spirit,  1>*,  [9.  He  is  sharply  reproved  by  Peter,  and  exhorted  to  repent,  20 — 23.  He  appears  to  be  con- 
rinced  of  his  sin,  aiid  imphresan  interest  in  the  apostles'  prayers,  24.  Peter  and  John  having  preached  the  Gospel  iti 
the  villages  of  Satnaria,  return  to  Jerusalem.  25.  An  angel  of  the  Lord  commands  Philip  to  go  toward  Gaza,  to  meet  an 
Sthiopian  eunuch.  20.  He  goes,  meets,  and  converses  with  the  eunuch,  preaches  the  Gospel  to  hiin,  and  baptizes  him,  27 — 
'■is.  J'he  Spirit  of  God  curries  Philij)  to  Azotus,  passing  through  which,  he  preaches  in  all  the  cities  till  he  comes  to  Ceesa- 
rea,  39,  40.    [A.  M.  cir.  4036.    A.  I),  cir.  32.     An.  Olymp.  cir.  CCII.  4.] 


ND'  Saul  was  consenting  unto  his  death.  And  at  that  time 
L  there  was  a  great  persecution  against  the  church  which 

»Chap  7.58.&22.20. 


NOTES. — Verse  1.  Saul  iras  consenti7ig  unto  his  death] 
So  inveterate  was  the  hatred  that  this  man  bore  to  Christ  and 
his  followers,  that  he  delighted  in  their  destruction.  So  blind 
was  his  heart  wn'h  superstitious  zeal,  that  he  thought  he  did 
God  service  by  oflVying  him  the  blood  of  a  fellow-creature, 
whose  creed  he  supposed  lo  be  erroneous.  The  word  evvcv- 
SoKuiv,  signifies  gladly  consenting,  being  pleased  with  his 
murderous  work  !  How  dangerous  is  a  party  spirit,  and  how 
destructive  may  zeal  even  for  the  true  worship  of  God  prove, 
if  not  inspired  and  regulated  by  the  spirit  of  Christ. 

It  has  already  been  remarked,  that  this  clause  belongs  te 
•le  conclusion  of  the  preceding  chapter:  so  it  stands  in  the 
Vulgate,  and  so  it  should  stand  in  every  Version. 

There  was  a  great  persecution]  The  Jews  could  not  bear 
tlie  doctrine  of  Christ's  resurrection  :  for  this  point  being 
proved,  demonstrated  his  ini.ocence  and  their  enormous  guilt 
in  his  crucifixion  ;  as  therefore,  the  apostles  continued  to  in- 
sist strongly  on  the  resurrection  of  Christ,  the  persecution 
against  them  became  hot  and  general. 

TTiey  were  all  scattered  abroad — except  the  apostles.]  Their 
Lord  had  commanded  them,  when  persecuted  in  one  city,  to 
^ee  to  another  :  this  they  did  ;  but  wherever  they  went,  they 
proclaimed  the  same  doctrines,  though  at  the  risk  and  hazart?.  1 

Vol.  V.  Z  z 


was  at  Jerusalem ;  and  i>they  were  all  scattered  abroad  through- 
out the  regions  of  Judea  and  Samaria,  except  the  apostles. 

bCtiap.ll.I9. 


of  their  lives.  It  is  evident,  therefore,  that  they  did  not  flee 
from  persecution,  or  the  death  it  threatened  :  but  merely  in 
obedience  to  their  Lord's  command.  Had  they  fled  through 
the  fear  of  death,  they  would  have  taken  care  not  to  provoke 
persecution  to  follow  them,  by  continuing  to  proclaim  the 
same  truths  that  provoked  it  in  the  firet  instance. 

That  the  apostles  were  not  also  exiled,  is  a  very  remarkable 
fact ;  they  continued  in  Jerusalem  to  found  and  organize  the 
infant  church  ;  and  it  is  marvellous  that  the  hand  of  persecu- 
tion was  not  permitted  to  touch  them.  Why  this  should  be, 
we  carwiot  tell ;  but  so  it  pleased  the  great  Head  of  the  church 
Bishop  Pearce  justly  suspects  those  accounts  in  Eusebius  and 
others,  that  state  that  the  apostles  went  very  shortly  after 
Christ's  ascension  into  diflTerent  countries,  preaching  and 
founding  churches.  He  thinks,  this  is  inconsistent  with  the 
various  intimations  we  have  of  the  continuance  of  the  apos- 
tles in  Jerusalem  ;  and  refers  particularly  to  the  following 
texts,  ver.  1,  14,  and  25.  of  this  chapter,  chap.  ix.  26,  27.  xi.  1, 
2.  xii.  1,  2,  3,  4.  xv.  2,  4,  6,  22,  23.  chap.  xxi.  17,  18.  Gal.  i.  17, 
18,  19.  ii.  1,  9.  The  church  at  Jerusalem  was  the  first  Chris- 
tian church ;  and  consequently  the  boast  of  the  church  of 
Rome  is  vain  and  unfounded.  From  this  time  a  new  era  of 
the  church  arose.  Hitherto  the  apostles  and  disciples  confined 
361 


Sanl  grietoushj  persecutes 


THE  ACTS. 


the  Christidn  church,  <f>c. 


2  And  devout  men  carried  Stephen  to  his  burial,  and  '  made 
great  lamentation  over  liiin. 

3  As  for  Saul,  d  he  made  havoc  of  the  church,  entering  into 
every  house,  and  haling  men  and  women,  conimitted  them  to 
prison. 

4  Therefore  "  they  that  were  scattered  abroad,  went  every 
where  preaching  the  word. 

5  Then  fl'liilip  went  down  to  the  city  of  Samaria,  and  preach- 
ed Christ  unto  them. 

6  And  ttie  people  with  one  accord  gave  heed  unto  thnSe  things 
which  Philip  spake,  hearing  and  seeing  the  miracles  which 
he  did. 

cCen  "T  "  Si,  50  II).  S  Sam.3.31  .-d  Ch.  7.  TiS.  &  9. 1,  13,  21.&  K.  4.  &  26. 10,11. 
lOor.l0.9.G.LI.l3.   Phil    3.6.   I  Tim. 1.13. 


their  labours  among  their  countrymen  in  Jerusalem.  Now 
persecution  drove  the  latter  into  different  parts  of  Judea,  and 
through  Samaria ;  and  those  who  had  received  the  doctrine 
of  Christ  at  the  pentecost,  who  had  come  up  to  Jerusalem 
from  different  countries  to  be  present  at  the  feast,  would  na- 
turally return,  especially  at  the  commencement  of  the  perse- 
cution, to  their  respective  countries,  and  proclaim  to  their 
countrymen  the  Gospel  of  the  grace  of  God.  To  effect  this 
grand  purpose,  tlie  Spirit  was  poured  out  at  the  day  of  pente- 
cost ;  that  the  multitudes  from  different  quarters  partaking  of 
t)ic  word  of  life,  might  carry  it  back  to  the  different  nations 
among  whom  they  had  their  residence.  One  of  the  Fathers 
has  well  observed,  that  "  tliose  holy  fugitives  were  like  so 
many  lamps  lighted  by  the  fire  of  the  Holy  Spirit,  spreading 
every  where  the  sacred  flame,  by  which  they  themselves  had 
br'iMi  illnminatod." 

2.  Devout  men  carried  Stephe?i  to  his  burial]  The  Greek 
word  avveKoimaav  signifies  not  only  to  carry,  or  i-ather  to 
gather  up,  but  also  to  do  every  thing  necessary  for  the  inter- 
ment of  tlie  dead.  Among  the  Jews,  and  indeed  among  most 
nations  of  the  earth,  it  was  esteemed  a  work  of  piety,  charity, 
and  mercy,  to  bury  the  dead.  The  Jews  did  not  bury  those 
who  were  condemned  by  tlie  sanhedrim,  in  the  burying-place 
of  tlie  fathers,  as  they  would  not  bury  the  guilty  with  the  in- 
nocent;  and  they  had  a  separate  place  for  those  who  were 
stoned,  and  for  those  that  were  burnt.  According  to  the 
Trad.  Sank.  fol.  45,  4G.  the  stone  wherewith  any  one  was 
stoned,  the  post  on  which  he  was  hanged,  the  sword  by 
which  he  was  beheaded,  and  the  cord  by  which  he  was  stran- 
gled, were  buried  iu  the  same  place  with  the  bodies  of  the  ex- 
ecuted persons.  As  these  persons  died  under  the  curse  of  tlie 
law,  tlie  in.stniments  by  wtiich  they  were  put  to  death,  were 
considered  as  "unclean,  and  accursed,  and  therefore  buried 
with  tlieir  bodies.  Among  the  ancients,  whatever  was  grate- 
fnl  or  useful  to  a  person  in  life,  was  ordinarily  buried  with 
him  ;  thus  tlie  sicord,  spear,  shield,  &c.  of  the  soldier,  were 
put  in  the  same  grave  ;  tlie  faithful  dog  of  t)ie  hunter,  &c. 
&c.  And  on  this  principle  the  wife  of  a  Brahman,  burns  with 
the  body  of  her  deceased  husband. 

Made  great  lamentation  over  him.]  This  was  never  done 
over  any  condemned  by  the  sanhedrim,  they  only  bemoaned 
such  privately;  this  great  lamentation  over  Stephen,  if  the 
g.ame  custom  tlien  prevailed  as  afterward,  is  a  proof  that  Ste- 
phen was  not  condemned  by  the  sanhedrim  ;  he  probably  fell 
a  sacrifice  to  the  fury  of  the  bigoted  incensed  mob  ;  the  san- 
hedrim not  interfering  to  prevent  the  illegal  execution. 

3.  Saul  made  havoc  of  the  church]  The  word  cXvuaivtro, 
from  Xvfiaivio,  to  destroy,  devastate,  ravage,  signifies  tlie  act 
of  ferocious  animals,  such  as  bears,  wolves,  and  the  like,  in 
seeking  and  devouring  their  prey.  This  shows  with  what 
persevering  rancour  this  man  pursued  the  harmless  Chris- 
tians ;  and  thus  we  see  in  him,  what  bigotry  and  false  zeal 
are  capable  of  performing. 

Entering  into  every  house]  For,  liowever  it  might  be  to 
others,  a  Christian  man's  house  was  not  his  castle. 

Haling  men  and  women]  Neither  sparing  age  nor  sex  in 
the  professors  of  Christianity.  The  word  avpwv,  signifies 
dragging  them  before  the  magistrates,  or  dragging  them  to 
justice. 

Committed  tliein  to  prison.]  For,  as  the  Romans  alone  had 
the  power  of  life  and  death  ;  the  sanhedrim,  by  whom  Saul 
was  employed,  chap.  xxvi.  10.  could  do  no  more  than  arrest 
and  imprison,  in  order  to  inflict  any  punishment  short  of 
death.  It  is  true,  St.  Paul  himself  says,  that  some  of  them 
were  put  to  death,  see  chap.  xxvi.  20.  but  this  was  either  done 
by  Roman  authority,  or  by  what  jvas  called  the  judgment  of 
zeal,  i.  e.  when  the  mob  took  the  execution  of  the  laws  into 
their  own  hands,  and  massacred  those  whom  they  pretended 
to  be  blasphemers  of  God  :  for,  these  sanctified  tlieir  murder- 
ous outrage  under  the  specious  name  of  zeal  for  God's  glory  ; 
and  quoted  the  example  of  Phineas,  as  a  precedent.  Such 
persons  as  these  formed  a  sect  among  the  Jews  ;  and  are 
known  in  ecclesiastical  history  by  the  appellation  of  Zealots, 
or  Sicarii. 

4.  They  that  were  scattered — went  every  where  preaching] 
Thus  the  very  means  devised  by  Satan  to  destroy  the  church, 
became  the  very  instrument  of  its  diffusion  and  establish- 
ment What  are  counsel,  or  might,  or  cunning,  or  rage,  or 
malice,  against  the  Lord  !  whether  they  are  excited  by  men 
or  devils. 

5.  llien  Philip]  One  of  the  seven  deacons,  chap.  vi.  5.  call- 
«aaiieTV!Hri\a  Philip  the  evangelist,  chap.  xxi.  18. 

1  ne  City  of  Samaria]  At  this  time  there  wae  no  city  of  Sa- 
363 


7  For  ^  unclean  spirits,  crying  with  loud  vbice,  came  out  of 
many  that  were  possessed  with  them:  and  many  taken  wrth 
palsies,  and  that  were  lame,  were  healed. 

8  And  there  was  great  joy  in  that  city. 

9  T  But  there  was  a  certain  man,  called  Simon,  which  before- 
time  in  the  same  city,  *>  used  sorcery,  and  bewitched  the  peo- 
ple of  Samaria,  >  giving  out,  that  himself  was  some  great  one: 

10  To  whom  they  all  gave  heed,  from  the  least  to  the  greatest, 
saying,  This  man  is  the  great  power  of  God. 

11  And  to  him  they  had  regard,  because  that  of  long  time  he 
had  bewitched  them  with  sorceries. 

12  But  when  they  believed  Philip,  preaching  the  things  ^  con- 


maria  remaining:  according  to  Josephus,  Ant.  lib.  xiii.  cap. 
10.  sect.  3.  Hyrcanus  had  so  utterly  demolished  it,  as  to  leave 
no  vestige  of  it  remaining.  Herod  the  great  did  afterward 
build  a  city  on  the  same  spot  of  ground ;  but  lie  called  it 
St/Jas-q,  i.  e.  Augusta,  in  compliment  to  the  emperor  Augus- 
tus, as  Josephus  tells  us,  A7it.  lib.  xv.  cap.  8.  sect  5.  War,  lib. 
i.  cap.  2.  sect.  7.  and  by  this  name  of  Sebaste  or  Augusta, 
that  city,  if  meant  here,  would  in  all  probability,  have  been 
called,  in  the  same  manner  as  the  town  called  Strata's  Tower, 
(which  Herod  built  on  the  sea  coast,  and  to  which  he  gave  the 
name  of  Cesarea,  in  compliment  to  Augustus  Cesar,)  is  al- 
ways called  Cesarea,  wherever  it  is  mentioned  in  the  Acts  o( 
the  Apostles.     Bp.  Pbarcb. 

As  Sychem  was  the  very  heart  and  seat  of  the  Samaritan  re- 
ligion, and  Mount  Gerizim  the  cathedral  church  of  that  sect : 
it  is  more  likely  that  ii  should  be  intended  than  any  other.  See 
JLightfoot.  As  the  Samaritans  received  the  same  law  with  the 
Jews  ;  as  they  also  expected  the  Messiah  ;  as  Christ  had  preach- 
ed to  and  converted  many  of  that  people,  John  iv.  it  was  very 
reasonable  that  the  earliest  offers  of  salvation  shoukl  be  made 
to  them,  before  any  attempt  was  made  to  evangelize  the  Gen- 
tiles. Tlie  Samaritans,  indeed,  formed  the  connecting  link  be- 
tween the  Jeics  and  the  Gentiles ;  for  they  were  a  mongrel 
people,  made  up  of  both  sorts,  and  holding  both  Jewish  and 
pagan  rites.     See  tlie  account  of  tliem  on  Matt.  x.  5. 

6.  The  people  with  one  accord  gave  heed]  He  had  fixed  their 
attention  not  only  with thegravity  and  importanceof  the  matter 
of  his  preaching,  but  also  by  the  iniracles  which  he  did. 

7.  For  unclean  spirits,  crying  with  loud  voice,  came  out  of 
many  that  were  possessed]  Hence  it  is  evident  that  these  un- 
clean spirits  were  not  a  species  of  diseases  ;  as  they  are  here 
distinguished  from  the  paralytic  and  the  lame.  There  is  no- 
thing more  certain  than  that  the  New  Vestament  writers  mean 
real  diabolic  possessions  by  the  terms  unclean  spirits,  devils, 
&c.  which  they  use.  It  is  absolute  trifling  to  deny  it.  If  we, 
in  our  superior  sagacity,  can  show  that  they  were  mistaken, 
that  is  quite  a  different  matter  ! 

8.  There  was  great  joy  in  that  city.]  No  wonder,  when  they 
heard  such  glorious  trutlis ;  and  were  the  subjecta  of  such  be- 
neficent miracles! 

9.  A  certain  man,  called  Simon]  In  ancient  ecclesiastical 
writers,  we  have  the  strangest  account  of  this  man  :  they  say 
that  he  pretended  to  be  the  Father,  who  gave  the  law  to  Mo- 
ses ;  ©lat  he  came  in  the  reign  of  Tiberius  in  the  person  of  the 
Son ;  that  he  descended  on  the  apostles  on  the  (lay  of  pente- 
cost, in  flames  of  fire,  in  quality  of  the  Holy  Spirit ;  that  he 
was  the  Messiah,  the  Paraclete,  and  Jupiter ;  that  the  woman 
who  accompanied  him,  called  Helena,  was  Minerva,  or  the 
first  intelligence  ;  with  many  other  extravagancies  which  pro- 
bably never  had  an  existence.  All  that  we  know  to  be  certain 
on  this  subject  is,  that  he  used  sorcery,  that  he  bewitched  the 
people,  and  that  he  gave  out  himself  to  be  some  great  one. 
This  might  be  sufiicient,  were  not  men  prone  to  be  wise  above 
what  is  written. 

Our  word  sorcerer,  from  the  French  sorcier,  which,  from 
the  Latin  sors,  a  lot,  signifies  the  using  of  lots  to  draw  presa- 
ges concerning  the  future ;  a  custom  that  prevailed  in  all  coun- 
tries, and  was  practised  with  a  great  variety  of  forms.  On  the 
word  lot,  see  the  note  on  Lev.  xvi.  8,  9.  and  Josh.  xiv.  2. 

The  Greek  word  ijiaycvwv  signifies  practising  the  riles  or 
science  of  the  Magi,  or  i^\ij»  Mughan,  the  worshippers  of 
fire  among  the  Persians ;  the  same  as  u^yfi-^  Majoos,  and 
(jUus^^O*  Majooseean,  from  which  we  have  our  word  ma- 
gician.    See  the  note  on  Matt.  ii.  I. 

And  bewitched  the  people  of  Samaria]  Efij-wi',  ast07iish. 
ing,  amazing,  or  confounding  the  judgment  of  the  people, 
from  £fis->?f(')  to  remove  out  of  a  place,  or  slate,  to  be  trans- 
ported beyond  one's  self,  to  be  out  of  one's  wits  ;  a  word  that 
expresses  precisely  the  same  effect  which  the  tricks  or  leger- 
demain of  a  juggler  produces  in  the  minds  of  the  common 
people,  who  behold  his  feats.  It  is  very  likely  that  Simon  was 
a  man  of  this  cast,  for  the  East  has  always  abounded  in  per- 
sons of  thi,s  sort.  The  Persian,  Arabian,  Hindoo,  and  Chinese 
jugglers,  are  notorious  to  the  present  day  :  and  even  while  I 
write  this,  (July,  1813,)  three  Indian  jugglei-s,  lately  arrived, 
are  astonishing  the  people  of  London  ;  and  if  such  persons 
can  now  interest  and  amaze  the  people  of  a  city  so  cultivated 
and  enlightened,  what  might  not  such  do  among  the  grosser 
poople  of  Sychem  or  Sebastg,  eighteen  hundred  years  ago  1 

Tliat  himself  was  some  great  one.]  That  the  feats  which  he 
performed  sufllciently  proved  that  he  possessed  a  most  pow- 
erful supernatural  agency,  and  could  do  whatsoever  he  pleased. 

10.  liiis  man  is  the  great  power  of  God.]    That  is,  he  is  in 


Simon  the  sorcerer  bclicTen, 


CHAPTKR  Vlll. 


and  iiffi-rs  the  apostles  money. 


ccming  the  kinijtlom  of  Gnd,  and  the  name  of  Jusus  Christ, 
they  were  baptized,  both  iiiPii  nnd  woiiien. 

13  Then  Simon  himself  behevcd  iilso :  and  when  he  was  bap- 
tized, hecoalinueil  witti  Phillj),  and  wondered,  beholding  the 
»  miracles  and  signs  which  were  done. 

14  T  Now,  when  the  apostles  which  wore  at  Jerusalem  heard 
that  Samaria  had  received  the  woid  of  God ;  they  sent  unto 
them  Peter  and  John ; 

15  Who,  when  they  were  come  down,  prayed  for  them  ""that 
they  might  receive  the  Holy  Ghost. 

16  For  "  as  yet  he  w;ts  fallen  \\\ion  none  of  thom  ;  only  •*  they 
were  baptized  in  <■  the  name  of  ihe  Lord  Jesus. 

17  Then  "i  laid  they  llieir  Ijands  on  them,  and  they  received 
the  Holy  Ghost. 

18  1!  And  when  Simon  saw  that  through  laying  on  of  the  npos- 


vesled  with  it,  and  can  command  and  use  it.  They  certainly 
did  not  believe  him  l<i  be  God;  but  they  thought  him  to  be 
endued  with  a  gvi'iu  .■^npernalural  power. 

There  is  a  remarkable  reading  here  in  several  MSS.  which 
should  not  pass  unnoticed.  In  .\BCI)E,  several  others,  to- 
gether with  the  yEt/iivpic,  Armenian,  latter  Si/riac,  Vulgate, 
Jtala,  Origen  and  Irenceus,  the  word  Kuhi»iicvri  is  added  be- 
fore itcyaXri,  and  the  passage  reads  thus,  Tl>is  person  is  tlial 
power  of  God  lehic/i  is.  c.\li.ed  the  Great.  This  ajipears  to  be 
the  true  read  ing ;  but  what  the  Satnaritans  meant  by  tiiat  jiowcr 
of  God  which  tliey  termed  tite  Great,  we  know  not.  Simon 
endeavoured  to  persuade  the  people  tliat  he  was  a  very  great 
pei-sonage,  and  he  succeeded. 

12.  But  irlien  t/iey  ticUeved  Pliili])]  So  it  is  evident  that  Phi- 
lip's word  came  with  greater  power  than  that  of  Simon  ;  and 
that  his  miracles  stood  the  test  in  such  a  way  as  thc/eals  of 
Simon  could  not. 

13.  Simon  himself  l/eliered  also]  He  was  struck  with  the 
doctrine  and  miracles  of  Pliilip—\\e  saw  that  these  were  real; 
he  knew  his  own  to  he  ficlitious.  He  believed,  therefore,  that 
Jesus  was  the  Messiali  ;  and  was,  in  consequence,  baptized. 

Continued  with  Philip,  and  irondered]  E^t^aro,  he  was 
as  much  astonished  and  confounded  'dl  tlie  miracles  of  Philip, 
as  the  people  of  Siunaria  were  at  liis  legerdemain.  It  is  wor- 
thy of  remark,  that  tjij-aro,  comes  from  the  same  root,  £(ir'?- 
pi,  as  the  word  c^is-toi/,  in  ver.  9.  and  if  our  translation,  he- 
witched,  be  proper  there,  it  should  be  retained  here;  and  then 
we  should  reaci.  Then  Simon  himself  believed  and  was  hup- 
tized,  and  contiyiued  with  Philip,  being  bewitched,  be/iold- 
ing  the  miracles  and  signs  which  were  done.  We  may  see, 
from  this  circumstance,  how  improper  the  term  bewitched  is, 
in  the  9tli  and  11th  verses. 

14.  The  word  of  God]  The  doctrine  of  the  Lord  Jesus  Christ. 

7'hei/  sent  unto  them  Peter  and  John]  There  was  no  indivi- 
dual ruler  among  the  aposHcs,  there  was  not  even  a  president 
of  the  ccuncil ;  and  IVter,  lar  from  being  chief  oi  the  apostles, 
is  one  of  those  sent  with  the  same  commission  and  authority 
as  John,  to  conhrin  the  Samaritans  in  the  faith. 

15.  When  tlieij  were  come  down]  The  very  same  mode  of 
speaking,  in  rel'ercnce  to  Jerusalem  formerly,  obtains  now 
in  reference  to  London.  The  metropolis,  in  both  cases,  is  con- 
sidered as  the  centre  ;  and  all  parts,  in  every  direction,  no  mat- 
ter how  distant,  or  how  situated,  are  represented  as  below  the 
metropolis.  Hence  we  so  frequently  hear  of  pei-sous  going 
vp  to  Jerusalem,  and  going  d-jwn  from  the  same.  So,  in  l.^n- 
don,  tlie  pfople  speak  of  going  down  to  the  country  :  and  in 
the  coimtry,  of  going  up  to  London.  It  is  necessary  to  make 
this  remark,  lest  any  persr)n  should  \)e  led  away  with  tlie  no- 
tiiin.  that  Jerusalem  was  situated  on  the  higliest  ground  in  Pa- 
lestine. It  is  a  mode  of  speech,  which  is  used  to  designate  a 
royal  or  imperial  city. 

Prayed  for  them  that  they  might  receive  the  IToly  Ghost] 
It  seems  evident  from  this  case,  that  even  the  most  holy  dea- 
cons, though  full  of  the  Holy  Ghost  themselves,  could  not  con- 
fer this  heavenly  gift  on  others.  This  was  tlie  prerogative  of 
the  apostles,  and  Hiey  were  only  instruments  ;  but  they  were 
those  alone  by  which  the  I^rd  chose  to  work.  They  prayed, 
and  laid  their  hands  on  the  disciples,  and  God  sent  down  the 
gift ;  so,  the  blessing  came  from  God  by  the  apostles,  and  not 
from  the  apostles  to  llie  people.  Hut  for  what  purpose  was 
the  Holy  Spirit  thus  given  !  certainly  not  for  the  sanctiflcation 
of  the  souls  of  till'  people;  this  they  had  on  believing  in  Christ 
Jesus  ;  and  this  the  apostles  never  dispensed.  It  was  the  mi- 
raculous gifts  of  the  Spirit  which  were  thus  communicated  ; 
the  speaking  with  different  tongues,  and  those  extraordinary 
(lualifications  which  were  necessary  for  the  successful  preach- 
ing of  the  Gospel;  and  doubtless  many,  if  not  all  r)f  those  on 
whom  the  apostles  laid  their  hands,  were  employed  more  or 
less  in  the  public  work  of  the  church. 

17.  Then  laid  they  their  hands  on  them]  Probably  only  on 
some  select  persons,  who  were  thought  proper  for  public  use 
in  the  churcn.  They  did  not  lay  hands  on  all,  for  certainly  no 
hands  in  this  way  were  laid  on  Simon. 

18.  Il7ien  Simon  saw,  &c.\  By  hearing  these  speak  with 
different  tongues,  and  work  mirack'S. 

He  offered  them  money]  Supposing  that  the  dispensing  this 
Spirit  belonged  to  them,  that  they  could  give  it  to  whomsoever 
they  pleased ;  and  imagining  that,  as  he  saw  them  to  be  poor 
men,  ihey  would  not  object  to  take  money  for  their  gift:  and 
it  is  probable  that  he  had  gained  considerably  by  his  juggling ; 


ties'  hands  the  Holy  Ghost  was  given,  he  offered  them  money, 
19  Saying,  Give  me  also  this  power,  that  on  whomsoever' 1 
lay  hands,  lie  may  receive  the  Holy  Ghost. 
3)  But  Peter  saiil  luito  him.  Thy  moiiev  perish  with  thee,  be- 
cause '  thou  hast  thought  that  'the  gift  of  God  may  be  pur- 
chased with  money. 

21  Thou  hast  neitlier  part  nor  lot  in  this  matter :  for  tliy  heart 
is  not  right  in  the  siclit  nf  (J.o<l. 

22  Repent  ihi'refori'  of  this  thy  wickedness,  and  pray  God, 
'  if  perhaps  the  thousht  of  thine  heart  may  be  forgiven  thee. 

23  For  I  perceive  that  tliou  art  in  "the  gall  of  bitterness,  and 
in  till'  bond  of  iniquity. 

21  Then  answered  Simon,  and  said,  "  Pray  ye  to  the  Lord  for 
me,  that  none  of  these  things  which  ye  have  spoken  come 
upon  me. 

sCh  2.a?  *  IfHr.  t  11.17.— t  Dan  I."??.  2  Tim '"P.-u  Heh  18.15.— »  Oen  20.7, 
17.   F.xoil  as.   Nuii.li-JI  7.   IKiiiseiaii.  Job  43  d.   Jnnin  5  16. 

and  therefore  could  afford  to  spare  gome,  as  he  hoped  to  make 
it  all  up,  by  the  prolit  which  he  'expected  to  derive  from  this 
new  intluence. 

20.  Thy  money  perish  witli  thee]  This  is  an  awful  declara- 
tion ;  and  imports  tlius  much,  that  if  lie  did  not  repent,  he, 
and  his  illgnlti  n  goods  would  perish  together ;  his  money  sliould 
be  dissipfileil,  and  his  soul  go  mlo  perditiojt. 

'That  the  gift  of  God  may  be  purchased]  Peter  takes  care 
to  inform  not  only  Simon,  hut  all  to  whom  these  presents  may 
come,  that  the  Spirit  of  God  is  the  gift  of  God  alone,  and  con 
sequently  cannot  be  pureha.scd  with  money  ;  for  what  reward 
can  He  receive  from  his  creatures,  to  whom  the  silver  and  the 
gold  belong,  the  cattle  on  a  thousand  hills,  the  earth  and  its 
fulness ! 

21.  'J'hou  ha.st  neither  part  nor  lot  in  this  matter]  Thoi: 
hast  no  part  among  Ibo  faithful,  and  no  lot  in  this  mini.<try. 
That  the  word  vAcpyf,  which  we  tnnislate  lot,  is  to  be  under- 
stood as  implying  a  spiritual  portion,  office,  &c.  see  jiroved  in 
the  note  on  Isuiiib.  x.wi.  .'j.'i. 

Thy  heart  is  not  right]  It  is  not  through  motives  of  purity, 
benevolence,  or  love  to  tlie  souls  of  men,  that  thou  desiiest  lo 
be  enabled  to  confer  the  Holy  Ghost :  it  is  through  pride,  vain 
glory,  and  lo.ve  of  money  :  thou  wouldst  now  give  a  little  mo- 
ney that  thou  miglitest,  by  thy  new  gift,  gain  much. 

22.  Repent  therefore  of  this  thy  tcickedne.s.'s]  St.  Peter  did 
not  suppose  his  ca.se  to  be  utterly  hopeless  ;  though  his  siit, 
considered  in  its  motives  and  o'jccts,  was  of  the  most  l.einous 
kind. 

If  perhaps  the  thought  of  thine  heart  may  hcforgiren  thre.] 
His  sin,  as  yet,  only  existed  in  thought  and  purpos"  ;  and 
therefore  it  is  said,  if  perhaps  the  thought  of  thy  heart  may  be , 

forgiven. 

23  The  gall  of  bitterness]  A  Hebraism  for  crcessire  bilfrr- 
ness ;  gall,  wormwood,  and  such  like,  were  used  to  e.vpress 
the  dreadl"ul  effects  of  sin  in  the  soul;  the  biller  repentance, 
bitter  regret,  bitter  sufferings,  biller  death,  &c.  &c.  which  it 
produces.  In  Dent.  xxix.  18.  idolatry  and  its  consequences  are 
expressed,  by  having  among  them  a  root  that  bearclh  cau.  and 
woniMVVooD.  And  in  Heb.  xii.  15.  some  grievous  sin  is  intend- 
ed, when  the  apostle  warns  them  lest  any  root  &/" bitteiinxss 
springing  up,  trouble  you,  and  thereby  many  be  defiled. 

Bo)idofini(/nity.]  An  allusion  to  the  niiide  in  which  tin- 
Romans  secured  their  prisoners,  chaining  the  right  haiid  of 
the  prisoner  to  the  left  hand  of  the  soldier  who  guarded  him  : 
as  it  the  apostle  had  "said,  thou  art  tied  oiul  bound  by  the  chain 
of  thy  sin  ;  justice  hath  laid  hold  upon  thee,  and  thou  ha.-^t 
only  a  short  respite  before  thy  execution,  to  sec  if  thou  wilt 
repent. 

24.  Pray  ye  to  the  Lord  forme]  The  wordsof  Peter  certainly 
made  a  deep  impression  on  Simon's  mind  ;  and  he  must  have 
had  a  high  opinion  of  the  apostles'  sanctity  and  influence  with 
God,  when  he  thus  commended  himself  to  their  prayei-s.  And 
we  may  hope  well  of  his  repentance  and  salvation  ;  if  the 
reading  of  tlie  Cmler  Dezce,  and  the  margin  of  the  latter  Sy- 
riac,  may  be  relied  on  :  Pray  ye  to  the  Lord  for  me,  that  none 
(tovtoiv  riov  kukoiv)  op  At.r.  those  evils  which  ye  hare  spoken 
(/ioi)  TO  ME,  may  come  upon  me:  (oy  — oAAa  KAaiojv  ov  ftc^i^i- 

I  Trai'fi')  who  WEPT  oBEATi.Y  and  bid  not  cease.    That  is,  he 

I  was  an  incessant  penitent.  However  favourably  this  or  any 
other  MS.  may  speak  of  .Simon,  he  is  generally  supposed  lo 

1  have  'grown  woi-se  and  worse,  opposing  the  apostles  and  the 
Christian  doctrine,  and  deceiving  many  cities  and  provinces 
by  magical  operations;  till  being  at  Rome  in  the  rei'gn  of  the 
emperor  Claudius,  he  boiisted  that  he  could  ^y,  and  when 
exhibiting  before  the  emperor  and  the  senate,  St.  Peter  and 
SL  Paul  being  present,  wlio  knew  that  his  llying  was  occa- 
sioned by  magic,  prayed  to  God  that  the  people  might  be  un- 
deceived, and  that  his  power  might  fail ;  in  consequence  of 
which  he  came  tumbling  down,  and  died  soon  after  of  his 
bruises.'  This  account  comes  in  a  most  questionable  shape, 
and  has  no  evidence  which  can  challenge  our  assent.  To  me  it 
and  the  rest  of  t  he  things  spoken  of  Simon  the  sorcerer,  a  ppcar 
utterly  unworthy  of  credit.  Calmel  makes  a  general  collec- 
tion of  what  is  lo  be  found  in  Justiii  Martyr,  Irenceus,  Ter- 
tullian,  Eiisebius,  Theodorel,  Augustin,  and  others,  on  the 
subject  of  Simon  Magus;  and  to  him,  if  the  reader  think  it 
worth  the  pains,  he  may  refer.  The  substance  of  these  ac- 
counts is  given  above,  and  in  the  note  on  ver.  9.  and  to  say  the 
least  of  them,  they  are  all  very  dubious.  The  tale  cf  his  ha- 
ving on  altar  erected  to  him  at  Rome,  with  the  inscription, 
363 


Philip  sent  to  Gaza, 


THE  ACTS. 


meets  an  Ethiopian  eunuch. 


•25  And  they,  when  they  had  testified  and  preached  the  word 
of  the  Lord,  retiirned  to  Jerusalem,  and  preached  the  Gospel 
in  many  villages  of  the  Samaritans. 

26  U  And  tlic  angel  of  the  Lord  spake  unto  Philip,  saving, 
Arise,  and  go  toward  the  south,  unto  the  way  tliat  goeth  down 
from  Jerusalem  unto  Gaza,  wliich  is  desert. 

w  Zeph.3. 10 —X  John  12.  20. 


Sim  mi  Sancto  Deo,  "To  the  Holy  God  Simon,"  has  been 
founded  on  an  utter  mistake,  and  has  been  long  ago  sufficiently 
confuted.  See  the  inscriptions  in  Gruter,  Vol.  L  p.  xcvi.  in- 
script.  No.  5,  6,  7. 

25.  And  they,  when  they  had — preached — returned  to  Jeru- 
salem] Tliat  is,  Peter  and  John  returned,  after  tliey  had  borne 
testimony  to,  and  confirmed  the  work  which  Philip  li'ad  wrought. 

26.  Arise  and  go  toward  the  south]  How  circumstantially 
particular  are  these  directions  !  Every  thing  is  so  precisely 
marked,  that  there  is  no  danger  of  tlie  apostle  missing  his  way. 
He  is  to  perform  some  great  duty  :  but  tchat,  he  is  not  inform- 
ed. The  road  which  he  is  t9  take,  is  marked  out;  but  what 
he  is  to  do  in  that  road,  or  how  far  he  is  to  proceed,  he  is  not 
told  !  It  is  GOD  who  employs  him,  and  requires  of  him  im- 
plicit obedience.  If  he  do  his  wilt,  according  to  the  present 
direction,  he  shall  know  by  the  issue,  that  God  had  sent  him 
on  an  errand  worthy  of  his  wisdom  and  goodness.  We  have 
a  similar  instance  of  circumstantial  direction,  from  God  in 
chap.  ix.  11.  Arise,  go  into  the  street  called  Straight,  and  in- 
quire in  the  house  of  Jtidas,  for  one  Saul  of  T'arsus,  &c. — 
And  another  instance  still  more  particular  in  chap.  x.  5,6. 
Send  men  to  Joppa,  and  call  for  one  Simon,  whose  surname 
is  Peter :  he  lodgeth  with  one  Simon,  a  tanner,  whose  house  is 
by  the  sea-side.  God  never  sends  any  man  on  a  message,  with- 
out giving  him  sucli  directions,  as  shall  prevent  all  mistakes 
and  miscarriages,  if  simply  and  implicitly  followed.  This  is 
also  strictly  true  of  the  doctrines  contained  in  his  word :  no 
soul  ever  missed  salvation,  that  simply  followed  the  directions 
given  in  the  word  of  God.  Those  who  will  refine  upon  every 
thing;  question  the  divine  testimony,  and  dispute  with  their 
Maker,  cannot  be  saved.  And  how  many  of  this  stamp  are 
found  even  among  Christians,  professing  srrzc/ godliness  ! 

Gaza,  whichis  desert.]  Aiir/j  cj-o'  cpifos,  this  is  the  desert, 
or  this  is  ill  the  desert.  Gaza  was  a  town  about  two  miles  and 
a  half  from  the  sea-side ;  it  was  the  last  town  which  a  travel- 
ler passed  through,  when  he  went  from  Phreniciato  Egypt; 
and  was  at  the  entrance  into  a  wilderness,  according  to  the  ac- 
count given  by  Arrian,  in  Exped.  Alex,  lib  2.  cap.  26.  p.  102. 
fEd.  Gronov.]  that  it  tras  the  last  inhabited  town,  as  a  inan 
goes  from  Phanicia  to  Egypt,  cm  m  apxn  rrn  Epr}fiuv,  on  the 
commencement  of  the  desert.     See  Bishop  Pearce. 

Or.  Lighlfoot  supposes  that  the  word  desert  is  added  here, 
because  at  that  time  the  ancient  Gaza  was  actually  a  desert, 
having  been  destroyed  by  Alexander,  and  ^lSllovaa  epriiio;,  re- 
maining desert,  as  Strabo,  lib.  xvi.  p.  1102.  says;  and  that 
the  angel  mentioned  this  desert  Gaza,  to  distinguish  it  from 
another  city  of  tlic  same  name,  in  the  tribe  of  Epliraim,  not 
far  from  the  place  where  Philip  now  was.  On  this  we  may 
observe,  that  although  Gaza  was  desolated  by  Alexander  the 
Great,  as  were  several  other  cities,  yet  it  was  afterward  rebuilt 
by  Gabinius.  See  Josephus,  Ant.  lib.  xv.  cap.  v.  sect.  3.  And 
writers  of  the  first  centuiT^  represent  it  as  being  flourisliing 
and  populous  in  their  times.     ^eeWetslein. 

Schoettgen  thinks  that  eprjiJios,  desert,  should  be  referred,  not 
toGaza,  but  to  oiai,  the  way ;  and  that  it  signifies  a  road  that 
was  less  frequented.  If  there  were  two  roads  to  Gaza  from 
Jerusalem,  as  some  have  imagined  (See  Rosenmuller)  the  eu- 
nuch might  have  chosen  tliat  which  was  desert,  or  less  fre- 
quented, for  the  sake  of  privacy,  in  his  journeying  religious 
exercises. 

27.  A  7nan  of  JSthiopia]  Aii»;p  A(0(oi^,  should  be  translated 
an  jEthiopian,  for  the  reasons  given  on  chap.  vii.  ver.  2. 

An  eunuch]  See  this  word  interpreted  on  Matt.  xix.  12. 
The  term  eunuch  was  given  to  persons  in  aiithority  at  court, 
to  whom  its  literal  mea.n\ng  did  not  apply.  Potipharwas  pro- 
bably an  eunuch  only  as  to  his  office;  for  he  was  a  married 
man.  See  Gen.  xxxvii.  36.  xxxix.  1.  And  it  is  likely  that  this 
Ethiopian  was  of  the  same  sort. 

Of  great  authority]  Avva^ns,  a  prefect,  lord  chamberlain 
of  the  royal  household;  or  rather,  her  treasurer,  for  it  is  here 
Baid,  he  hod  charge  of  all  her  treasure,  n"  £"''  Traari;  rris  yai^ra 
avrni.  Tlie  Greek  word  Fa^a,  Gaza,  is  generally  allowed  to 
be  Persian,  from  the  authority  of  Servius,  who,  in  his  com- 
ment on  Mn.  lib.  i.  ver.  118. 

Apparent  rari  nantes  in  gurgile  vasto; 

Arma  virum,  tabulttque,  et  Tro'ia  Gaza  per  undas. 

"And  here  and  there  above  the  waves  are  seen 

Arms,  ^ictwcBs,  precious  goods,  and  floating  men." 

Dryden. 
The  words  of  Servius  are,  "Gaza  Persicus  sermo  est,  et 
BignificM  divitias ;  unde  Gaza  urbs  in  Palaestina  dicitur,  quod 
in  ea  Cambyses  rex  Persarum  cum  jEgiptiis  bellum  inferret 
divitias  suas  condidit."  Gaza  is  a  Persian  word,  and  signifies 
riches;  hence  Gaza,  a  city  in  Palestine, was  so  called,  because 
Cambyses,  king  of  Persia,  laid  up  his  treasures  in  it,  when  he 
waged  war  with  the  Egyptians.  The  nearest  Persian  word  of 
^^*  *je"'cfiation  which  I  find,  is  ^gunch,  or  ganz,  andWw? 
•£""r'*''  y^Wch  signifies  a  magazine,  store  hoard,  or  hidden 
treasure.  i,b.e  Arabic  »lljji  chuzaneh,  comes  as  near  as  the  Per- 
364 


27  And  he  arose  and  went ;  and,  behold,  <v  a  man  of  Ethiopia, 
an  eunuch  of  great  authority  under  Candace  queen  of  the  Ethi- 
opians,  who  had  the  charge  of  all  her  treasure,  and  '  had  come 
to  Jerusalem,  for  to  worship, 

28  Was  returning,  and  sitting  in  his  chariot,  ^  read  Esaias 
the  prophet. 


sian,  with  the  same  meaning.  Hence  c/iOo  makhzen,  called 
magazcn  by  the  Spaniards,  and  magazine  by  the  English  ;  a 
word  which  signifies  a  collection  oi  stores  or  treasures,  or  the 
place  where  they  are  laid  up.  It  is  scarcely  necessary  to  re- 
mark, that  this  name  is  given  also  to  certain  montlily  publica- 
tions, wliich  are,  or  profess  to  be,  a  store  of  treasures,  or  re- 
pository oi  precious  or  valuable  things. 

But  who  was  Candace  1  It  is  granted  that  she  is  not  found 
inthe  common  lists  of  Ethiopicsoverclgns,  with  which  we  have 
been  favoured.  But  neither  the  Abyssinians,  nor  the  Jews, 
admitted  leomen  into  iheir  genealogies.  I  shall  not  enter  into 
this  controversy,  and  shall  content  myself  with  quoting  the 
words  of  Mr.  Bruce.  "  It  is  known,"  says  he,  "  from  credible 
writere  engaged  in  no  controvei-sy,  that  this  Candace  reigned 
upon  the  Nile  in  Athara  near  Egypt.  Her  capital  also  was  ta- 
ken in  the  time  of  Augustus,  a  few  years  before  the  conver- 
sion of  the  slave  by  Philip  ;  and  we  shall  have  occasion  often 
to  mention  her  successors  and  her  kingdom,  as  existing  in 
the  reign  of  the  Abyssinia^i  kings,  long  after  the  Mohamme- 
dan conquest;  they  existed  when  I  passed  through  Atbara, 
and  do  undoubtedly  exist  there  to  this  day."  Bruce's  Travels, 
Vol.  II.  p.  431. 

It  does  not  appear,  as  some  have  imagined,  that  the  Abyssi- 
nians were  converted  to  the  Christian  faith  by  this  eunuch, 
nor  by  any  of  the  apostles;  as  there  is  strong  historic  evidence 
that  they  continued  Jews  and  pagans  for  more  than  three 
hundred  years  after  the  Christian  era.  Their  conversion  is, 
with  great  probability,  attributed  to  fVumentius, sentto  Abys- 
sinia for  that  purpose,  by  Athanasius,  Bp.  of  Alexandria,  about 
A.  D.  330.     See  Bruce  as  above. 

The  Ethiopians  mentioned  here,  are  those  who  inhabited 
the  isle  or  peninsula  of  Meroe,  above  and  southward  of  Egypt. 
It  is  the  district  which  Mr.  Bruce  calls  Atbara,  and  which  he 
proves  formerly  bore  the  name  of  Meroe.  This  place,  accord- 
mg  to  Diodorus  Siculus,  had  its  name  from  Meroe,  daughter 
of  Cambyses,  king  of  Persia;  who  died  there  in  the  expedi- 
tion which  her  father  undertook  against  the  Ethiopians.  Stra- 
bo mentions  a  queen  in  this  very  district  named  Candace: 
his  words  are  remarkable.  Speaking  of  an  insurrection  of  the 
Ethiopians  against  the  Romans,  he  says,  Toxirwi/  J'  qaav  xai  at 
T£f  0aai\tcra-r]i  ;-paTriyot  Trjf  Kai/6aKi]s,  i)  Kad'  rjpai  rip^c  tov 
AiQioirtjv,  avSpiKii  nj  yvvr],  TTcirijpoiixcvri  tov  oipdaXfiOv,  "Among 
these  were  the  officers  of  Queen  Candace,  who  in  our  days 
reigned  over  the  Ethiopians.  She  was  a  masculine  woman, 
and  blind  of  one  eye."  Though  this  could  not  have  been  the 
Candace  mentioned  in  the  text,  it  being  a  little  before  the 
Christian  era :  yet  it  establishes  the  fact,  that  a  queen  of  this 
name  did  reign  in  this  place;  and  we  learn  from  others,  thai 
it  was  a  common  name  to  the  queens  of  Ethiopia.  Pliny, 
giving  an  account  of  the  report  made  by  Nero's  messengers, 
who  were  sent  to  examine  this  country,  says,  Edificii  oppidi 
(Meroes)  pauca  :  regiiare  faminam  Candacen  ;  quod  nomen 
multis  jam  annis  ad  reginas  transiit.  Hist.  Nat.  lib.  vi.  cap. 
29.  ad  fin.  They  reported,  that  "the  edifices  of  the  city  were 
few :  that  a  woman  reigned  there  of  the  name  of  Candace ; 
which  name  had  passed  to  their  queens  successively,  for 
many  years."  To  one  of  those  queens,  the  eunuch  in  the  text 
belonged :  and  the  above  is  sufficient  authority  to  prove  that 
queens  of  this  name  reigned  over  this  part  of  Ethiopia. 

Had  come  to  Jerusalem  for  to  worship]  Which  is  a  proof 
that  he  was  a  worshipper  of  the  God  of  Israel ;  but  how  came 
he  acquainted  with  the  Jewish  religion  7  Let  us  for  a  little 
examine  this  question.  In  1  Kings  x.  1,  &c.  we  have  the  ac- 
count of  the  visit  paid  to  Solomon  by  the  queen  of  Sheba  ;  the 
person  to  whom  our  Lord  refers.  Matt.  xii.  42.  and  Luke  xi. 
31.  It  has  been  long  credited  by  the  Abyssinians  that  this 
queen,  who  by  some  is  called  Balkis,  by  others  Maqueda, 
was  not  only  instructed  by  Solomon  in  the  Jewish  religion, 
but  also  established  it  in  her  own  empire  on  her  return  :  that 
she  had  a  son  by  Solomon  name  JMenile/c,  who  succeeded  her 
in  the  kingdom ;  and  from  that  time  till  the  present,  they  have 
preserved  the  Jewish  religion.  Mr.  Bruce  throws  some  light 
upon  this  subject ;  the  substance  of  what  he  says  is  the  fol- 
lowing: "Tliere  can  be  no  doubt  of  the  expedition  of  the 
queen  of  Sheba  ;  as  Pagan,  Moor,  Arab,  Abyssinian,  and  all 
the  countries  round,  vouch  for  it,  neaily  in  the  terms  of  Scrip, 
ture.  Our  Saviour  calls  her  queen  of  the  south ;  and  she  is 
called,  in  1  Kings  x.  1,  &c.  2  Chron.  ix.  I,  &c.  queen  of  Sheba, 
or  Saba;  for  Saba,  Azab,  and  .<4za6o,  all  signify  the  south: 
and  she  is  said  to  have  come  from  the  uttermost  parts  of  the 
earth.  In  our  Saviour's  time  the  boundaries  of^  the  known 
land  southward,  were  Raptum  or  Prassum ;  which  were  the 
uttermost  parts  of  the  known  earth,  and  were  with  great  pro- 
priety so  styled  by  our  Lord.  The  gold,  myrrh,  cassia,  and 
frankincense  which  she  brought  with  her,  are  all  products  of 
that  country.  The  annals  of  the  Abyssinians  state  that  she 
was  a  pagan  when  she  left  Saba  or  Azab,  to  visit  Solomon ; 
and  that  she  was  there  converted,  and  had  a  son  by  Solomon, 
who  succeeded  her  in  the  kingdom,  as  stated  above.    All  the 


Philip  explains  the  scriptures CHAPTER  VIll. 

29  Then  » the  Spirit  said  unto  Philip,  Go  near,  and  join  tliy-  | 
self  to  this  chariot.  ,  .,      ' 

30  And  Philip  ran  thither  to  him,  and  heard  him  *  rend  the 
prophet  Esaias,  and  said,  Uriderstandest  thou  what  thou  readest  1  i 

31  And  he  said,  bHow  can  1,  except  some  man  should  guide 
met  And  he  desired  Philip  tliat  he  would  come  up  and  sit  witli 

32  The  place  of  the  scripture  which  he  read  was  this,  '  He 
was  led  as  a  sheep  to  the  slaughter ;  and  like  a  lamb  dumb  be- 
fore his  shearer,  so  opened  he  not  his  mouth  : 

33  In  his  humiliation  his  judgment  was  taken  away :  and  who 
shall  declare  his  generation  )  for  his  life  is  taken  from  the 
earth 


by  preaching  Jesus, 

35  Then  Pliilip  opened  his  mouth,  and  <•  began  at  the  same 
scripture,  and  preached  unto  liini  Jesus. 

36  And  as  they  went  on  the.ir  way,  they  came  unto  a  cfTlain 
water:  and  the  eunuch  said,  See,  here  is  water;  '  what  dotli 
hinder  me  to  be  baptized  1 

37  And  Philip  said,  '  If  thou  bclieve.«t  with  all  thine  heart, 
thou  mayest.  And  lie  answered  and  said,  «  I  believe  that  Jesos 
Christ  is  the  Sou  of  God. 

3S  And  he  commanded  the  chariot  to  stand  still :  and  they 
went  down  bolli  into  the  water,  both  Philip  and  the  eunuch  ; 
and  he  bai)lized  him. 

39  And  wlien  they  were  romc  np  out  of  the  water,  klhe  Spi- 
rit of  the  Lord  c.iught  away  Philip,  that  the  eunuch  saw  Jiim 


34  And  the  eunuch  answered  Philip,  and  said,  I  pray  thee,  of  j  no  more  :  and  he  went  on  his  way  rejoicing. 


whom  speakcth  the  prophet  thisi  of  himself,  or  of  some  other 
man  t 

I  Ch.  13  »  -«  Rom.  12. 1 1  .-b  Fph  3  3,  4  -e  !sa.53.7,  8.-J  Luke  24  27.     Chop  18. 
£S.— e Ch.  10.47.— fMMtM.  19.  Mcirk  16.16. 

inhabitants  of  this  country,  whether  Jews  or  Christians,  be- 
lieve this ;  and  farther,  that  the  45th  Psalm  was  a  prophecy 
of  her  journey  to  Jerusalem  ;  that  she  was  accompanied  by  a 
daughter  of  Hiram,  from  Tyre  ;  and  that  the  latter  part  of  the 


40  But  Pliilip  was  found  at  Azot'us  :  and  passing  through  he 
preached  in  all  the  cities,  till  he  came  to  C'es£u-ea. 

gMall  16.16.  .IohnSS9.4i9.:6,  3S.St  II.!;?.  Cli»p  9.20.  I  John  4. 15.t  S.5,13.— 
hi  Kings  18.l:>.  2Kmj«>.l6    Eifk.3.12,  14. 

as  implying  his  manner  of  life.  It  was  the  custom  among  the 
Jews,  when  they  were  taking  away  any  zi'\m\nA\  f rum  judg- 
ment  to  execution,  to  call  out  and  inquire  whether  there  \ras 
any  person  who  could  appear  in  behalf  of  the  character  of  the 


Psafm   is  a  prophecy  of  her  having  a  son  by  Solomon,  and  of    criiniiian    whether  there  was  any  who,   from   intimate  ac- 
his  ruling  over  the  Gentiles."     Travels,  Vol.  11.  page  395,  &c.  |  guaintance  with  his  manner  of  life,  could  say  any  thing  in  his 


I  his  manner  iflif 
circuuist.iiice  f  liav 


e  noticed  before,  and  it  haa 
t  the 


All  this  being  granted,  and  especially  the  Scripture  fact  of  the  I  favour?    This  c 

queen  of  Sheba's  visit,  and  the  great  probability,  supported  been  particularly  remarked  in  the  case  of  Stephen  ;  see  at  the 
by  uninterrupted  tradition,  that  she  established  the  Jewish  end  of  chap.  vii.  In  our  Lord's  ease,  this  benevolent  inqnir> 
religion  in  her  dominions,  on  her  return;  we  may  at  once    dues  not  appear  to  have   been  made;   and  perhaps  to  this 


see  that  the  eunuch  in  question,  was  a  descendant  of  those 
Jews ;  or  that  he  was  a  proselyte  in  his  own  country  to  the 
Jewish  faith  ;  and  was  now  come  up  at  the  great  feast,  to 
worship  God  at  Jerusalem.  Mr.  Bruce  may  be  right ;  but  some 
think  that  Saba,  in  Arabia  Felix,  is  meant ;  see  the  note  on 
Matt.  xii.  42. 

28.  Silli7tff  in  his  chariot,  read  Esaias  the  prophet.]  He  had 
gone  to  Jerusalem  to  worship;  he  had  profited  by  his  religious 
exercises,  and  even  in  travelling,  he  is  improving  his  time. 
God  sees  his  simplicity  and  earnestness,  and  provides  him  an 
instructer,  who  should  lead  him  into  the  great  truths  of  the 
Gospel ;  which  without  such  an  one,  he  could  not  have  un- 
derstood. Many,  after  having  done  their  duty,  as  they  call  it, 
in  attending  a  place  of  worship,  forget  the  errand  that  brouglit 
them  thither;  and  spend  their  time  on  tlieir  return,  rather  in 
idle  convei-sation,  than  in  reading  or  conversing  about  the 
word  of  God.  It  is  no  wonder  that  such  should  be  always 
learning,  and  neverable  to  come  to  the  knowledge  of  the  truih. 

29.  7'hen  the  Spirit  said  unto  Philip]  This  holy  man 
naving  obeyed  the  first  direction  he  received  from  God,  and 
gone  southward,  without  knowing  the  reason  why;  it  was 
requisite  that  he  should  now  be  Informed  of  tlie  object  of  liis 
mission:  the  Spirit  said  unto  him,  go  near  and  join  thyself 
&c.  The  angel  who  had  given  iiim  the  first  direction  had  de- 
parted ;  and  the  influence  of  the  Holy  Spirit  now  completed 
the  information.  It  is  likely  tliat  what  the  Spirit  did  in  this 
case,  was  by  a  strong  impression  on  his  mind,  which  left  him 
no  doubt  of  its  being  from  God. 

30.  Heard  him  read  the  prophet  Esaias]  The  eunuch  it 
seems  was  reading  aloud,  and  ajiparently  in  Greek,  for  that 
was  the  common  language  in  Egypt:  and  indeed  almost  in 
every  place  it  was  understood.  And  it  appears  that  it  was 
the  Greek  version  of  the  Septuagint  that  Vie  was  reading,  as 
the  quotation  below  is  from  that  V'ersion. 

31.  IIoic  ca»»  /,  except  .tome  man  should  guide  me]  This  is 
no  proof  ihm  "the  Scriptures  cannot  be  understood  without 
an  authorized  interpreter,"  as  some  of  the  papistical  writers 
assert.  How  could  the  eunuch  know  any  tiling  of  the  Gospel 
dispensation,  to  which  this  scripture  referred?  That  dispen- 
sation had  not  yet  been  proclaimed  to  him  ;  he  knew  notliing 
about  Jesus.  But  where  that  dispensation  has  been  published  ; 
where  the  four  Gospels  and  the  apostolic  epistles  are  at  hand, 
every  thing  relative  to  the  salvation  of  tlie  soul,  may  be  clearly 
apprehended  by  any  simple  upriglit  person.  There  are  difli- 
culties,  it  is  true,  in  dilierent  parts  of  the  Sacred  Writings, 
which  neither  the  pope  nor  his  conclave  can  solve :  and  seve- 
ral, which  even  the  more  enlightened  protestant  cannot  re- 
move:  but  these  dilllculties  do  not  refer  to  mutters  in  which 
the  salvation  of  the  soul  is  immediately  concerned  :  they  refer 
to  such  as  are  common  to  every  ancient  author  in  the  universe. 
These  dilflculties  being  understood,  add  to  the  beauty,  elegance, 
and  justness  of  the  language,  thoughts,  and  turns  of  expres- 
sion ;  and  these,  only  tin:  few  who  are  capable  of  understand- 
ing, are  able  to  relish.    As  to  all  the  rest,  all  that  relates  to 

faith  and  practice,  all,  in  which  the  present  and  eternal  inte- 
rest of  the  soul  is  concerned,  "tlie  wayfaring  man,  though  a 
fool,  (quite  illiterate)  shall  not  err  therein." 

That  he  would  come  up,  and  sit  with  him.]    So  earnestly    ^_ „-. -^ , -    .r        .. 
desi^ous  was  he,  to  receive  instruction  relative  to  those  things  j  the  same  person  throughout  this  chapter.     There  is  a  re^ 


breach  of  justice,  as  Well  as  of  custom,  the  prophet  refei-s  : 
and  this  shows  how  minutely  the  conduct  of  those  bad  men 
was  known  700  years  before  it  took  place.  God  can  foreknow 
what  he  pleases  ;  and  can  do  what  he  pleases;  and  all  tlie  op.-, 
rations  of  his  inlinite  mind  are  just  and  right.  Some  think 
that  icho  shall  declare  his  generation!  refers  to  h\s  eternal 
sonship ;  others  to  his  miraculous  conception  by  the  Nvli/ 
Spirit,  in  the  womb  of  the  virgin ;  others  to  the  multitudi- 
nous progeny  o{  spiritual  children,  which  should  be  born 
unto  God,  in  consequence  of  his  passion  and  meritorious  death. 
Perhaps  the _^rs;,  is  the  hesi  aiitf  most  natural  sense. 

34.  O/'  whom  speaketh  the  prophet  this]  This  was  a  very 
naturaliiiquiry  :  for  in  the  text  itself,  and  in  its  circumstances, 
there  was  nothing  that  could  determine  the  meaning,  so  an  to 
ascertain  whether  the  prophet  meant  himself  or  some  other 
person  ;  and  tlie  very  inquiry  shows  that  the  eunuch  had 
thought  deeply  on  the  subject. 

35.  Began  at  the  sajne  scripture]  lie  did  not  confine  him- 
self to  this  one  scripture,  but  made  this  his  text ;  and  showed, 
from  the  general  tenor  of  the  Sacred  Writings,  that  Jesus  was 
the  Christ,  or  Mess'ah ;  and  tliat  in  his  person,  birth,  life, 
doctrine,  miracles,  passion,  death,  and  resurrection,  the  scrip- 
tures of  the  Old  Testament  were  fulfilled.  This  preaching  had 
the  desin.d  eftect,  for  the  eunuch  was  convinced  of  the  truth 
of  Philip's  doctrine ;  and  desired  to  be  baptized  in  the  name  of 
Jesus. 

36.  See,  here  is  water]  He  was  not  willing  to  omit  the  first 
opportunity  that  presented  itself,  of  his  taking  upon  himself 
the  profession  of  the  Gospel.  By  this  we  may  see,  that  Philip 
had  explained  the  whole  of  the  Christian  faith  to  hirn  ;  and  the 
way  by  which  believei-s  were  brought  into  the  Christian  church. 

37.  I  believe  that  Jesus  Christ  is  the  Son  of  God.]  He  be- 
lieved that  Jesus,  whom  Philip  preached  to  him,  was  the 
Christ  or  Alessiah ;  and  consequently  the  Son  of  God. 

This  whole  verse  is  omitted  by  ABCG.,  several  others  of  the 
first  authority,  Erpen's  edit,  of  Wk  Arabic ;  the  Syriac,  the 
Coptic,  Sihidic,  JElhiopic,  and  some  of  the  Slavonic ;  almost 
all  the  critics  declare  against  it  as  spurious.  Griesbach  has 
left  it  out  of  the  text;  and  professor  White  in  his  Crisews 
says,  "Hie  versus,  certissime  delendus,"  this  verse,  most  as- 
suredly, should  be  blotted  out.  It  is  found  in  E.,  several 
others  of  minor  importance,  and  in  the  .Vulgate  and  Arabic. 
In  those  .MSS.  where  it  is  extant,  it  exists  in  a  variety  of  forms, 
thougli  tlie  sense  is  the  same. 

38.  And  they  icent  down]  Thay  alighted  from  the  chariot 
into  the  water.  While  Philip  was  instructing  him,  and  he 
professed  his  faith  in  Christ,  he  probably  plunged  himself 
under  the  water,  as  this  was  the  plan  which  appeai-s  to  have 
been  generally  followed  among  the  Jews,  in  their  baptisms : 
but  the  person  who  had  received  his  confession  of  faith,  was 
he  to  whom  the  baptism  was  attributed,  as  it  was  adminis 
tered  by  his  authority. 

39.  The  Spirit  of  the  Lord  caught  atcay  Philip]  Perhaps 
this  means  no  more  tlian,  the  Holy  Spirit  suggested  to  the 
mind  of  Philip  that  he  should  tcil'hdraw  abruptly  from  the 
eunuch  ;  and  thus  leave  him  to  pursue  his  journey,  reflecting 
on  the  important  incidents  which  had  taken  place.  Some  sup- 
pose that  the  oh  "-e/ o/' Me /.orrf,  and  the  Spirit  of  the  Lord,  are 


which  concerned  the  welfare  of  his  soul. 

32.  The  place  of  the  scripture]  Ilcptoxi  rrjj  ypaipiji,  the 
section,  or  paragraph. 

33.  /?i  his  humiliation  his  judgment  was  taken  away]  He 
who  was  iht  fountain  of  judgment  and  justice,  had  no  jus- 
tice shown  him  (mercy  he  needed  not)  in  his  humiliation  ; 
viz.  that  time  in  which  he  emptied  himself,  and  appeared  in 
the  form  of  a  servant. 


markable  reading  in  the  Codex  Alexandrinus,  which  exists 
thus  in  two  lines: 

fiNAAnONEnEnECKXErnTONEYNOTXON 

7'he  Spirit  of  the  Lord  fell  upon  the  eunuch  : 

ArrEAOCAEKTilPnACEN'TON'MAinnON. 

But  the  angel  of  the  Lord  snatched  away  Philip. 

This  reading  is  found  in  several  other  MSS.  and  in  some  Ver- 


Who  shall  declare  his  generation]    Tnv  ytvtav  sutoii;  an-    sions.    Many  think  that  the  Spirit  or  angel  of  God  carried  ofl 
Kwerinj  to  the  Hebrew  ■'"(•n  doro,  which  Bp.  Lowth  understands    Philip  in  some  such  manner  as  the  Apocrypha  represents  th« 

365  ' 


Saiil  continues  to  persecute 


THE  ACTS 


the  Christian  church. 


transportation  of  Habakkuk,  who  was  taken  up  by  the  hair  of 
the  head,  and  carried  from  Judea  to  Babylon  1  For  such  an 
interposition,  there  was  no  need.  When  Philip  had  baptized 
the  eunuch,  the  Spirit  of  God  showed  him  that  it  was  not  the 
will  of  God  that  he  should  accompany  the  eunuch  to  Meroe. 
but  on  the  contrary,  that  he  should  hasten  away  to  Ashdod  ; 
as  God  had  in  that,  and  the  neighbouring  places,  work  suf- 
ficient to  employ  him  in. 

40.  Philip  was  found  at  Azotus]  From  the  time  he  left  the 
eunuch,  he  was  not  heard  of  till  he  got  to  Azotus;  which,  ac- 
cording to  Dr.  Lightfoot,  was  about  34  miles  from  Gaza ;  and 
probably  it  was  near  Gaza  that  Philip  met  the  eunuch.  The 
Azotus  of  the  New  Testament,  is  the  Ashdod  of  the  Old.  It 
was  given  by  Joshua  to  the  tribe  of  Judah,  Josh.  xw.  47.  It 
was  one  of  the  five  lordships  which  belonged  to  the  Philis- 
tines; and  is  a  seaport  town  on  the  Mediterranean  Sea,  be- 
twoen  (Jaza  on  the  south,  and  Joppa  or  Jafla  on  the  north. 
Ih'nidotus  reports,  lib.  ii.  cap.  157.  that  Psammeticus,  king  of 
Raypt,  besieged  this  city  29  years;  which,  if  true,  is  the  longest 
siei;c'  which  any  city  or  fortress  ever  endured. 

Preached  in  all  the  cities,  till  he  came  to  Cesarea.]  This  was 
Cesarea  in  Palestine,  formerly  called  Strato's  Tower,  built 
by  Ilerod  the  Great,  in  honour  of  Augustus.    There  was  an 


excellent  harbour  here,  made  by  Herod  ;  and  after  the  destruc- 
tion of  Jerusalem,  it  became  the  capital  of  the  whole  land  of 
Judea.  It  must  be  always  distinguished  from  Cesarea  Phi- 
lippi,  which  was  an  inland  town  not  far  from  the  springs  of 
Jordan.  Whenever  the  word  Cesarea  occurs,  witliout  Phi- 
lippi,  the  former  is  intended.  As  Philip  preached  in  all  the 
cities  of  Palestine,  till  he  came  to  Cesarea,  lie  must  have 
preached  in  the  different  cities  of  the  Piiitisline  country, 
Ashdod,  Akkaron,  and  Jamnia,  and  also  in  the  principal  parts 
of  Samaria  ;  as  tliese  lay  in  his  way  from  Gaza  to  Cesarea. 
As  there  was  a  readier  disposition  to  receive  tlie  word  in  those 
places,  the  Spirit  of  the  Lord,  under  whose  guidance  he  acted, 
did  not  suffer  him  to  accompany  the  eunuch  to  Abyssinia. 
It  appears  from  chap.  x-xi.  8.  tliat  Philip  settled  at  Cesarea, 
where  he  had  a  house  and  family  ;  four  of  his  unmarried 
daugliters  being  proplictesses.  It  is  likely  thai  liis  itinerant 
missipn  ended  here,  thougli  he  continued  occasionally  to  per- 
form the  work  of  an  evangelist,  and  to  bring  up  his  family  in 
the  knowledge  and  fear  of  God,  which  is  the  most  imperious 
duty  that  any  master  of  a  family  can  be  called  on  to  perform ; 
and  which  it  is  impossible  for  any  man  to  accomplish  by  sub- 
stitute, and  which  none  can  neglect  without  endangering  his 
own  salvation. 


CHAPTER  IX. 

Snul,  bent  on  the  destruction  of  the  Christians,  obtains  letters  from  the  high-priest,  authorizing  him  to  seize  those  whom  he 
.shiiidd  find  at  Damascus,  and  bring  them  bound  to  Jerusalem,  1,  2.  On  his  way  to  Damascus,  he  has  a  divine  vision, 
is  convinced  of  his  sin  and  folly,  is  struck  blind,  and  remains  three  days  without  sight,  and  neither  eats  nor  drinks,  3 — 9. 
Ananias,  a  disciple,  is  commanded  in  a  vision,  to  go  and  speak  to  Said,  and  restore  his  sight,  10—16.  Ananias  goes 
and  lays  his  hands  on  him,  and  he  receives  his  sight,  and  is  baptized,  17—19.  Saul,  having  spent  a  feie  days  with  the 
Christians  at  Damascus,  goes  to  the  synagogue,  proclaims  Christ,  and  confounds  the  Jews,  20 — 22.  The  Jews  lay  wait 
to  kill  him,  but  the  disciples  let  him  over  the  walls  of  the  city,  in  a  basket,  by  night,  and  he  escapes  to  Jerusalem,  23 — 25. 
Having  icished  to  associate  with  the  disciples  there,  they  avoid  him;  but  Barnabas  takes  and  b7-ings  him  to  the  apostles, 
and  declares  his  conversion.  26,  27.  He  continues  in  Jerusalem  preaching  Christ,  aiid  arguing  trilh  the  Hellenistic 
Jews,  who  endeavour  to  slay  him  ;  hut  the  disciples  take  him  to  Cesarea,  and  send  him  thence  to  his  own  city  of  Tarsus, 
2.-^— .30,  About  this  time,  the  churches  being  freed  from  persecution,  are  edified  and  multiplied,  31.  Peter  heals  Eneas 
at  Lydda,  who  had  been  afflicted  with  the  palsy  eight  yeais  ;  in  consequence  of  which  miracle,  all  the  people  of  Lydda  and 
Saron  are  converted,  33—35.  Account  of  the  sickness  and  death  of  a  Christia7i  woman  named  Tabitha,  icho  dtcelt  at 
Joppa ;  and  her  miraculous  restoration  to  life  by  the  ministry  of  Peter,  36 — 41.  Gracious  effects  produced  among  the  in- 
habitants of  Lydda  by  this  miracle,  42,  43.    [A.  M.  cir.  4037.  A.  D.  cir.  33.  An.  Olymp.  cir.  CCIII.  1.] 


AND  *  Paul,  yet  breathing  out  tlweatenings  and  slaughter 
against  the  disciples  of  the  Lord,  went  unto  the  high 
priest, 

tiCh.8  3.  Gal. 1.13.   1  Tim. 1.13. 


NOTES.— Verse.  1.  Saul,  yet  breathing  out  threatenings 
and  slaughter}  The  original  text  is  very  emphatic,  tri  ciittvcmv 
n-ir£iXni  fill  (puvov,  and  points  out  how  determinate  Saul  was,  to 
pursue  and  .iccomplish  his  fell  purpose  of  totally  destroying 
the  infant  church  of  Christ.  The  mode  of  speech  introduced 
above,  is  very  frequent  in  the  Greek  writers,  who  often  ex- 
press any  vehement  and  hostile  affection  of  tlie  mind  by  the 
v.?rb  -Kvcciv,  to  breathe,  to  pant;  so  Theocritus  Idyll,  xxii. 
verse  82. 

V,v  ^is.!Tcov(rvvii-/ov,  (j>ovov  aXAaXoKTi  rrve ovt  eg. 

They  came  into  the  assembly,  breathing  mutual  slaughter. 

Euripides  has  the  same  form,  nvp  rrvcovaa  Kat  (poi>ov, 
hrcatliing  out  fire  and  slaughter.  Iphig.  in  Taur.  And 
Aristophanes  liiore  fully,  referring  to  all  the  preparations 
for  tear  : 

aWh  TTveovra;  Sopv  Kai  Xoyx^i  f"  XsvKoXoipoviTpvipaXtias, 
Kat  nriXriKas,  Kat  KvrintSas  Kat  ^v/xovi  frrTa0o£tovi 

Ranae.  ver.  1048. 
7'hey  breathed  spears,  and  pikes,  and  helmets,  and  crests, 

and  greaves,  and  the  fury  of  redoubted  heroes. 
The  figure  is  a  favourite  one  witli  Homer :  hence  jxevta  ttve  i- 
01/ rs;  kliavTCi,  the  Abanlcs  breathing  strength. — II,  ii.  536. 
and  how  frequently  he  speaks  of  his  fierce  countrymen,  as, 
ncvta  TTiTioi/rt?  Kxaioi,  the  Greeks  breathing  strength :  see 
II.  iii.  8.  xl.  508.  xxiv.  361.  which  phrase  an  old  Scholiast  in- 
terprets, being  filled  icith  strength  andfury.  St.  Luke,  who 
was  master  of  the  Greek  tongue,  chose  such  terms  as  best  ex- 
pressed a  heart  desperately  and  incessantly  bent  on  accom- 
plishing the  destruction  of  the  objects  of  its  resentment.  Such, 
at  this  time,  was  the  heart  of  Saul  of  Tarsus ;  and  it  had  al- 
ready given  full  proof  of  its  malignity,  not  only  in  the  mai'tyr- 
dom  of  Stephen,  but  also  in  making  havoc  of  the  church  ;  and, 
in  forcibly  entering  every  house,  and  dragging  men  and 
women,  whom  he  suspected  of  Cliristianity,  and  committing 
them  to  prison.     See  chap.  viii.  3. 

Went  unto  the  high-priest]  As  the  high-priest  was  chief  in 
all  matters  of  an  ecclesiastical  nature,  and  tlie  present  busi- 
ness was  pretendedly  religious ;  he  was  the  proper  person  to 
apply  to  for  letters  by  which  this  virulent  persecutor  might  be 
accredited.  The  letters  must  necessarily  be  granted  in  the 
name  of  the  whole  sanhedrim,  of  which,  Gamaliel,  Saul's 
master,  was  at  that  time  the  head  ;  butthe  high-priest  was  the 
proper  organ,  through  whom  tliis  business  might  be  negotiated. 
2.  Letters  to  Damascus  to  the  sytiagogues]  Damascus,  an- 
ciently called  pJVn'\  Damask  and  pca^T  Darmask,  was  once 
the  metropolis  of  all  Syria.  It  was  situated  at  50  miles  dis- 
tance from  the  sea,  from  which  it  is  separated  by  lofty  moun- 
tains. It  is  washed  by  two  rivers,  Amara  or  Abara,  which 
ran  through  it,  and  Pharpar,  called  by  the  Greeks  Chrysor- 
rhcEa,  the  golden  stream,  which  ran  on  the  outside  of  its  walls. 
366 


2  And  desired  of  him  letters  to  Damascus  to  the  synagogues, 
that  if  he  found  any  b  of  this  way,  whether  they  were  men  or 
women,  he  might  bring  them  bound  unto  Jerusalem. 

bGr.  of  iheway:    So  Ch.19.9,  S3. 


It  is  one  of  the  most  ancient  cities  in  the  world,  for  it  existed 
in  the  time  of  Abraham :  Gen.  xiv.  15.  and  how  long  before,  is 
not  known.  The  city  of  Damascus  is  at  present  a  place  ot 
considerable  trade,  owing  to  its  being  the  rendezvous  for  all 
the  pilgrims  from  the  north  of  Asia,  on  their  road  to  and  from 
the  temple  of  Mecca.  It  is  surrounded  with  pretty  strong 
walls,  which  have  nine  gates  ;  and  is  between  four  and  five 
miles  in  circumference.  It  contains  about  100,000  inhabit- 
ants, some  say  more,  the  principal  part  of  whom  are  Arabs 
and  Turks,  with  whom  live  in  a  state  of  considerable  degra- 
dation, about  15,000  Christians.  Damascus,  like  other  places 
of  importance,  has  passed  through  the  hands  of  many  masters. 
It  was  captured  and  ruined  by  Tiglath  Pileser,  who  carried 
away  its  inliabitants  to  Kin,  beyond  the  Euphrates,  about  740 
years  before  the  Christian  era:  and  thus  was  fulfilled  the 
prophecy  of  Isaiah,  chap.  xvii.  1—3.  and  that  of  Amos,  chap, 
i.  4,  5.  It  was  also  taken  by  Sennacherib,  and  by  ttie  generals 
of  Alexander  the  Great.  Metellus  and  Lalins,  seized  it, 
during  the  war  of  Pompey  with  Tigranes ;  before  Clirist  65. 
It  continued  under  the  dominion  of  the  Romans  till  tlie  Sara- 
cens took  possession  of  it  in  .\.  D.  634.  It  was  besieged  and 
taken  by  Teemour  lenk,  A.  D.  1400,  who  put  all  the  inhabit- 
ants to  the  sword.  The  Egyptian  Mamelukes  repaired  Da- 
mascus when  they  took  possession  of  Syria  ;  but  the  Turkish 
emperor  Selim  having  defeated  them  at  the  battle  of  Aleppo 
in  1516,  Damascus  was  brought  under  the  government  of  tlie 
Turks,  and  in  their  hands  it  still  remains.  In  the  time  of  St. 
Paul,  it  was  governed  by  Aretas,  whose  father  Ohodas,  had 
been  governor  of  it  under  Augustus.  Damascus  is  112  miles 
south  of  Antioch ;  1.30  N.  N.  E.  of  .lerusalem  ;  and  270  S.  S.  W. 
ofDiarbek.  Longitude  37°  east.  Latitude  33°  45' north.  The 
fruit  tree  called  fhe  Damascene,  vulgarly  Damazon,  and  the 
flower  called  the  Damask  rose,  were  transplanted  from  Da- 
mascus to  the  gardens  of  Europe  :  and  the  silks  and  linens, 
known  by  the  name  of  Damasks,  were  probably  first  manu- 
factured by  the  inhabitants  of  this  ancient  city. 

Any  of  this  way]  That  is,  this  religion,  for  so  TiT  derec  in 
Hebrew,  and  Wo?,  hodos  in  Hellenistic  Greek,  are  often  to  be 
understood,  nmi  l~n  derec  Yeliovah,  the  way  of  the  Lord, 
implies  the  whole  of  the  wor.^hip  due  to  him,  and  prescribed 
by  himself :  the  way  or  path  in  which  he  wills  men  to  walk, 
that  they  may  get  safely  tlirough  life,  and  finally  attain  ever- 
lasting felicity.  The  Jewish  writers  designate  the  whole  doc- 
trine and  practice  of  Christianity  by  a  similar  expression, 
D'->5fi3n  TiT  derec  hanotsarim,  the  way,  doctrine,  or  sect  of 
the  Christians. 

Wltelher  they  were  men  or  women]  Provided  they  were 
Jews  ;  for  no  converts  had  as  yet  been  made  among  the  Ggn- 
tiles  :  nor  did  the  power  of  the  high-priest  and  sanhedrim  ex- 
tend to  any  but  those  who  belonged  to  the  synagogues.  Pearce. 


Said  reproved  for  the  sin 


CHAPTER  IX. 


and/uUtj  of  his  condudt. 


3  And  •  as  he  journeyetl,  he  came  near  Damascus  :  and  sud- 
denly ttiere  ehiiiwl  round  about  liini  a  liglit  from  heaven  ; 

4  And  d  he  fell  to  the  earlli,  and  heard  a  voice  saying  unto 
him,  Saul,  Saul,  '  why  perser.utest  thou  mef 

5  And  he  said,  Who  art  thou.  Lord  ^  and  the  Lord  said,  I  am 
Jesus  whom  thou  pei-secutest :  f  it  is  hard  for  thee  to  kick 
af;ainst  the  pricks. 

6  And  he  treniblina;  and  astonished  said.  Lord,  ^  what  wilt 
thou  have  me  to  do  !  And  the  Lord  said  unto  him.  Arise,  and 

eCh.a;.6.t2C.13.   I  Cor.  15  3.— d  D:vn  8  I7.fc  10  9— e  Mall,33.40.«£c.— f  C'h  5.S9 


In  every  country  where  there  were  Jews  and  synagogues, 
tlie  power  and  authority  of  the  sanhedrim  and  higli-prie.st 
were  acknowledged  ;  just  a.;  papists  in  all  countries  acknow- 
ledge the  authority  of  the  pope.  And  as  there  can  be  but  one 
pope  and  one  coiiclarc,  so  there  could  be  but  otie  high-priest 
and  one  sanhedrim  ;  and  this  is  the  reason  why  the  high- 
priest  and  sanlicdrim  at  Jerusalem,  had  authority  over  all 
Jews,  even  in  the  most  ilistant  countries. 
,  3.  Suddenly  there  shined  round  about  hi.ni\  This  might 
have  been  an  extraordinary  flash  of  the  electric  Jiuid,  accom- 
panied with  thunder;  with  which  God  chose  to  astonish  and 
confound  Saul  and  his  company  ;  but  so  modified  it  us  to  pre- 
vent it  from  striking  them  deud.  Thunder  would  naturally 
follow  such  a  large  quantity  of  this  fluid,  as  appears  to  have 
been  disengaged  at  this  time ;  and  out  of  this  thunder,  or  im- 
mediately after  it,  Christ  spnkc  in  an  awful  and  distinct  voice, 
which  appears  to  have  been  understood  by  Saul  only. 

i.  And  he  fell  to  the  earth]  Being  struck  down  with  the 
lightning  :  many  persons  suppose  he  was  on  horseback,  and 
painters  thus  represent  him ;  but  this  is  utterly  without  foun- 
dation. Painters  are  in  almost  every  case  wretched  commen- 
tators. 

5.  ^Vll0  art  thou,  Lord]  Tij  ti  IKvpu  ;  Who  art  thou,  Sir  7— 
He  had  no  knowledge  who  it  was  that  addressed  him  ;  and 
would  only  use  the  term  Kvpa.  as  any  Roman  or  Greek  would, 
merely  as  a  term  of  civil  respect. 

lam  Jesus  whom  thou pcrsecule.H]  "Thy  enmity  is  against 
me  and  my  religion  ;  and  the  injuries  which  tliou  dost  to  my 
followers,  I  consider  as  done  to  myself." 

The  following  words,  making  20  in  the  original  and  .30  in 
our  version,  are  found  in  no  Greek  JISS.  The  words  are,  It  is 
hard  for  thee  to  kick  against  the  pricks:  and  he  tremlilitig 
and  astonished  said,  Lord,  tchat  ii^ilt  thou  have  me  to  do  I 
and  the  Lord  said  unto  him.  It  is  not  very  easy  to  account 
for  such  a  large  addition,  which  is  not  only  not  found  in  any 
Greek  MS.  yet  discovered,  but  is  wanting  in  the  Itala,  Erpen's 
Arabic,  the  tSi/riac,  Coptic,  Sahidic,  and  most  of  the  Slavo- 
nian. It  is  found  in  the  Vulgate,  one  of  the  Arabic,  tlie  yEthi- 
opic,  and  Armenian ;  and  was  probably  bon-owed  from  chap, 
x.vvi.  14.  and  some  marginal  notes.  It  is  wanting  also  in  the 
Complutensian  edition,  and  in  tliat  of  Dengel.  Griesbach 
also  leaves  it  out  of  the  text. 

It  is  hard  for  thee,  &c.]     Sx-Aij/jok  <roi  tt/joj  Ktvrpa  \aKTiX,uv. 
This  is  a  proverbial  expression,  which  exists  not  only  in  suli- 
stance,  but  even  in  so  many  words,  bolli  in  the  Greek  and  La- 
tin writers.     Kevrpov,  kentron,  signifies  an  ox  goad,  apiece  of 
pointed  iron  stuck  in  the  end  of  a  stick  ;  with  which  the  ox  is 
urged  on,  wlien  drawing  the  plough.     The  origin  of  the  pro- 
verb seems  to  have  been  this  :  sometimes  it  happens  that  a 
restive  or  .stubborn  ox  kicks  back  against  the  goad,  and  thus 
wounds  hims(>lf  more  deeply  :  hence  it  lias  become  a  proverb 
to  signify  the  fruitlessness  and  absurdity  of  rebelling  against 
lawful  authority  ;  and  the  getting  into  greater  dlllicultles,  by 
endeavouring  to  avoid  trifling  suflerings.    So  the  proverb,  In- 
cidit  in  Scyllam,  qui  vult  vitare  Charybdim.     Out  of  the 
ca«/rfro/i,  into  the_^re.     "Out  of  ftorf  into  irorse."     The  say- 
ing exists  almost  in  the  apostolic  form,  in  the  following  wri- 
ters.    Euripides,  in  Bacch.  ver.  793. 
6iioi^'  av  avTii)  ftaXXov,  rj  hviioviievo; 
npof   Ktvrpa  \aK  Ttgoifi  I  bvttrog  wv,  BtM. 
"I,  who  am  a   frail  mortal,  should  rather  sacrifice  to   him 
who  is  a  God,  than  by  giving  place  to  anger,  kick  against 
tlie  goads." 
And  EscHvr.rs  in  Agamemnon,  ver.  1633. 
npo{  Kc  VT  p  a  pji  X  aKT  igc. 
Kick  not  against  the  goads. 
And  again  in  Promelh.  Vinct.  ver.  .323. 

npof  Ktvrpa  km\ov  tKTtvtis,  opcjv  on 
Tpax'ii  povapxas  ov^'  vttchOiii'OS  Kparci. 
"Thou  stretchest  out  thy  foot   against   goads,   seeing  the 

fierce  monarch  governs 'according  to  his  own  will." 
Resistance  is  of  no  use :  the  more  thou  dost  rebel,  the  more 
keenly  thou  shalt  sutTer.    Sec  the  Scholiast  here. 

Pindar  has  a  similar  expression,  Pyth.  ii.  ver.  171 — C. 
^tptiv  6'  tXacpoMf 
Enavxcviov  Xaffovra 
'  Zvyov  y'  aprjyct.     Tluri  k  C  VT  p  0  V  St  rot 

Aa«ri  jjc/iti/,  TtXcOei 
OXitrdrjpos  uipos. 
"^*  1^  profitable,  to  bear   willingly  the  assumed  yoke.     To 

kick  aganis/  the  goad,  is  pernicious  conduct." 
Where  see  the  Scholiast,  who  shows  that  "  it  is  ridiculous  for 
a  man  to  t^ght  with  fortune :  for  if  the  unruly  ox,  from  whom 
ine  metaphor  is  taken,  kick  against  the  goad,  he  shall  suflTer 
•till  more  grievously." 

Terence  uses  the  same  figure.    Phorm.  Act  I.  seen.  2.  ver.  27. 


go  into  the  city,  and  it  shall  be  told  thee  what  thou  must  do. 

7  And  '•  the  mi-n  which  journeyed  with  him  stood  speechless, 
hearing  a  voice,  but  seeing  no  man. 

8  And  Saul  arose  from  the  earth  :  and  when  his  eves  were 
opened,  he  saw  no  man  :  but  they  led  him  by  the  hand,  and 
brought  hivi  into  Uainascus. 

9  And  he  was  three  days  without  sight,  and  neitlicr  did  cat 
nor  drink. 

10  1  And  there  was  a  certain  disciple  at  Damascus,  >  named 

g  Luke  3.  in.  Ch.2.37.fc  lli.rfl.-h  Dun.  10.7.  Ch.22.9.&  25. 13.-i  Ch.:».13. 


Venere  in  mentem  mihi  istcec:  nam  inscilia  e.tt 

Adrorsum  stiniulum  calces. 

"Tliese  things  have  come  to  my  recollection,  for  it  is  foolish- 
ness for  thee  to  kirk  against  a  goad." 
Ovid  has  the  same  idea  in  other  words,  Trist.  lib.  ii.  ver.  15 

At  nunc  (tanta  tneo  comes  est  iiisaiiia  niorbu) 

Sa.ra  malum  refero  rursus  ad  icta  pedein. 

Scilicet  el  rictus  repctit  gladiator  arcnain  ; 

Bl  rcdit  in  lumidus  naufraga  pupjiis  aquas 

Uut  iii.-i(lly  now  I  wound  uiyself  alone. 

Dashing  my  iiijur'd  font  ag'iinst  the  stone  ; 

So  to  the  wide  areiiit,  wild  with  pain. 

Tlie  vaiKiuishnl  j.'l;uli;itni-  h;i.stes  again  ; 

So  tlie  poor  shallcr'd  bark,  llie  tempest  braves 

Launching  once  mure  into  the  swelling  waves. 
Intelligent  nn.ii  in  all  countries,  and  in  all  ages  of  the  world, 
have  seen  and  acknowledged  the  folly  and  wickedness  ol 
fighting  against  God  ;  of  miirniuriiig  ai  the  dispensations  of 
his  providence,  of  being  impatient  under  affliction  ;  and  of  op- 
posing the  piui)oses  of  his  justice  and  merry.  The  wonis 
contain  an  universal  lesson;  and  teach  us  patience  imd-r  af- 
fliction, and  subjection  to  the  sovereign  will  of  God  :  and  Ihr  v 
especially  show  the  desperate  wickedness  of  endeaviuriiiL', 
by  persecution,  tohinder  the  dissemination  of  the  trulli  of  (iod 
in  the  earth.  He  that  kicks  against  this  goad,  does  il  at  the 
risk  of  his  final  salvation.  The  fable  of  the  ri/trr  nul  the 
file  is  another  illustralion  of  this  proverb:  It  gnaired  anil 
licked  tiic  file,  till  \t  destroyed  its  teeth,  and  irn.s-/e(/ awav  iis 
tongue.  The  maxim  in  the  proverb  should  be  early  inriilci. 
ted  on  the  minds  of  children  and  scholars ;  when'chastisi  d 
for  their  faults,  resistance  and  stubbornness  produce  increased 
coercionand  chastisement.  And  let  parents  and  !ii!isti-is  learn, 
that  the  oft  repeated  use  of«the  gond  and  ferula,  seldom  tend 
to  reclaim,  but  beget  obduracy  and  desperation.  Th.e  a.ivici; 
of  Co?Kme//«  to  the  ploughman,  having  some  relation  to  the 
proverb  in  the  text,  and  a  strong  bearing  on  this  latter  part  of 
the  subject  is  worthy  of  the  niosl  serious  regard.  "  lore  pntius 
quani  vcrheribus  terreat;  vltlv>.a.-]ue  sint  opus  re  usantibus 
remedia,  plagce.  "SunqwAm  stimnlo  'iaces^at  ju  rencuvi,  qund 
retrectantem  calcitrosumqueeum  rcM'a  :  nonnunqnam  tainen 
admoneat  flagcllo."  Coi.u.mella,  De  lie  Rustica,  lib.  Ii.  caji. 
2.  in  fine.  "  Let  the  luishanilinan  Intimidate  liis  oxen  inort: 
by  his  voice  than  by  blows,  to  which  he  should  never  have  re- 
course but  in  extreme  ruses.  A  young  steer  should  never  be 
goaded,  for  this  will  Induce  him  to  kick  and  run  bark  :  but  on 
proper  occasions  the  ichip,  as  an  incentive  to  activity,  may  he 
profitably  used."  In  reference  to  the  same  subject, 'whicii  all 
concerned  should  feel  to  he  of  the  greatest  importance,  I  sliall 
close  with  the  advice  of  one  greater  than  the  Roman  aei  icnl- 
turist ;  Pather.i,  provoke  not  your  children  to  anger,  lest  Ihry 
be  discouraged ;  Coloss.  iii.  21.  but  bring  them  up  (tv  Trauhi'n 
(fill  lovdtaia  Kvpiov)  in  the  discipline  and  admonition  of  the 
Lord,  Eph.  vi.  4.  using  the  authority  that  t.'od  has  given" von, 
with  a  steady  hand,  actuated  by  a  lender  and  feeling  heart. 

6.  Trembling]  Ihider  a  strong  apprehension  of  meeting 
the  judgment  he  deserved. 

And  astonished]    At  the  tight,  the  thunder,  and  the  mice. 

Lord,  what  wilt  thou  have  me  todoJ]  The  word  Kvpic,  Lord, 
is  here  to  be  understood  in  its  proper  sense,  as  expressing  ai'- 
thority  and  dominion :  in  the  fifth  verse  it  appears  to  be  eiiui 
valent  to  our  word  Sir. 

The  pride  of  the  Pharisee  is  now  brought  down  to  the  dust; 
and  the  fury  of  the  persecutor  is  not  only  restrained,  hut  the 
lion  becomes  a  lamb.  MTiat  will  thou  hare  me  to  do  1  Wilt 
thou  condescend  to  employ  me  among  thy  meanest  serra7^/s  ? 

Go  into  the  city,  and  it  shall  be  told  thee,  &c.]  Jesus  could 
have  informed  him  at  once,  what  was  his  wfll  concerning 
him  ;  but  he  chose  to  make  one  of  those  veiy  disciples  wlio.n 
he  was  going  to  bring  in  bonds  to  Jerusalem,  the  means  of  his 
salvation.  1.  To  show  that  God  will  help  man  by  man,  that 
they  may  learn  to  love  and  respect  each  other :  2.  That  In  the 
benevolence  of  Ananias,  he  might  see  the  spirit  and  tendency 
of  that  religion  which  he  was  persecuting;  and  of  which  he 
was  shortly  to  become  an  apostle. 

7.  Stood  speechless,  hearing  a  voice,  but  seeing  no  man.] 
The  men  were  tvvtoi,  stupified,  hearing  rrii  ifx-ovrn,  the  voice 
or  thunder,  but  not  distinguishing  the  words,  which  were  ad- 
dressed to  Saul  alone ;  and  which  were  spoken  out  of  the  thun- 
der, or  in  a  small  still  voice,  after  the  peal  had  ceased.  The 
remarkable  case  1  Kings  xlx.  11—13.  may  serve  to  illustrate 
that  before  us.— ^/iti  he  said,  Go  forth,  and  stand  upon  the 
mount  before  the  Lord;  and  the  Lord  passed  by,  andagreat 
and  strong  wind  rent  the  mountains,  and  brake  in  pieces 
the  rocks  before  the  Lord:  and  after  the  wind  an  earthquake  ~ 
and  after  the  earthquake  afire  ;  and  after  the  fire  a  stillsmall 
voice:  and  when  Elijah  heard  it,  he  wrapped  his  face  in  hit 

367 


Ananicus  hax  a  vixloit 


THE  ACTS. 


Ananias  ;  and  to  him  said  the  Lord  in  a  vision,  Ananias.  And 
he  said,  Behold,  I  am  here,  Lord. 

11  And  the  Lord  said  nnto  him.  Arise,  and  go  into  the  street 
which  is  called  Straight,  and  inquire  in  the  house  of  Judas  for 
one  called  Saul  k  of  Tarsus  :  for,  beliold,  he  prayeth, 

12  And  hath  seen  in  a  vision  a  man  named  Ananias  coming 
in,  and  putting  his  hand  on  him,  that  he  might  receive  hissight. 

13  Then  Ananias  answered,  Lord,  I  have  lieard  by  many  of 
thia  man,  '  how  much  evil  he  hath  done  to  thy  saints  at  Jeru- 
salem : 


Concerning  Saut.- 


mantle,  and  went  out,  and  stood  in  the  entering  in  of  the 
cave,  and  behold  there  came  a  voice  unto  him,  and  said,  what 
DOST  THOU  HERE,  EuJAH  !  The  thunder  tnMsX.  liave  been  ijeard 
by  all ;  the  small  still  voice  by  Saul  alone.  This  considera- 
tion amply  reconciles  the  passage  in  the  text  with  tliat  in  ciiap. 
x.Yii.  9.  whei-e  Paul  says,  they  tliat  were  with  me  saw  the  liglit 
and  were  afraid,  but  they  heard  not  the  voice  of  him  that 
spalie  witli  me.  They  had  heard  the  thunder  wliich  followed 
the  escape  of  the  lightning,  but  they  heard  not  the  voice  of 
him  that  spake  to  Saul :  they  did  not  hear  the  words, /am  ^esMs 
wlioni  ihou  persecutest,  &c.  but  they  saw  and  heard  enough 
to  convince  them  tliat  the  whole'  was  supernatural ;  for  they 
were  all  struck  down  to  the  earth  with  the  splendour  of  the 
light,  and  the  sound  of  the  thunder,  which  I  suppose  took 
place  on  this  occasion.  It  has  been  a  question  among  divines, 
whether  Jesus  Christ  did  really  appear  to  Saul  on  this  occa- 
sion. The  arguments  against  the  real  appearance,  are  not 
strong.  St.  Luke  tells  us,  that  those  who  were  with  him  lieard 
the  voice,  but  they  saw  no  man ;  which  is  a  strong  intimation 
that  he  saw  wliat  they  did  not.  Ananias,  it  seems,  was  in- 
formed, that  there  had  been  a  real  appearance,  for  in  address- 
ing Saul,  ver.  17.  he  says,  the  Lord  Jesus  that  appeared  tinto 
THEE  in.  the  way  as  thou  earnest,  &c.  And  Barnabas  intimates 
thus  much,  when  he  brougiit  him  before  the  apostles  at  Jeru- 
salem, for  he  declared  unto  them.,  how  he  had  seen  the  Lord 
in  the  way,  and  that  he  had  spoken  unto  him:  and  chap, 
xxii.  14.  where  tlie  discourse  of  Ananias  is  given  more  at 
large,  he  says,  The  God  of  our  fathers  hath  chosen  thee,  that 
thoji  shuuldest  know  his  will,  and  see  that  just  one,  a7id 
shouldst  HEAR  the  voice  of  his  mouth  ;  so  we  find  that  hearing 
the  voice,  or  words  of  his  mouth,  was  not  what  is  called  the 
appearance  ;  for  besides  this,  tliere  was  an  actual  manifesta- 
tion of  the  person  of  Christ.  But  St.  Paul's  own  Avords,  1 
Cor.  ix.  1.  put  tlie  subject  out  of  dispute  :  Am  I  not  an  apos- 
tle? Am  I  not  free?  Have  I  not  seen  Jesus  Christ  in  the 
flesh  !  to  which  may  be  added,  1  Cor.  xv.  8.  And  last  of  all, 
HE  WAS  seen  of  ME  ALSO,  as  of  One  horn  out  of  due  time. 

S.  Wlien  his  eyes  were  opened,  he  saw  ?io  man]  Instead  of 
ovieva,  no  man,  the  Codex  Alexandrinus,  the  Syriac,  Vul- 
gate, and  some  others,  have  ovSev,  nothing.  He  not  only  saw 
110  7nan,  but  he  saw  nothing,  being  quite  blind  ;  and  therefore 
was  led  by  the  hand  to  Damascus,  /kt?  ffXencov,  being  icithout 
sight. 

9.  Neither  did  eat  nor  drink.]  The  anxiety  of  his  mind, 
and  the  anguish  of  his  heart,  were  so  great,  that  he  had  no 
appetite  for  food  ;  and  he  continued  in  total  darkness  and 
without  food  for  three  days,  till  Ananias  proclaimed  salvation 
to  him  in  the  name  of  the  Lord  Jesus. 

10.  A  certain  disciple — named  Ananias]  A  general  opi- 
nion has  prevailed  in  the  Greek  church,  that  this  Ananias  was 
one  of  the  72  disciples,  and  that  he  was  martyred  ;  and  they 
cflebrate  this  martyrdom  on  the  first  of  October.  It  has  been 
farther  stated,  that  his  house  was  turned  into  a  church,  which 
remains  to  the  present  day,  though  now  occupied  as  a  Turk- 
ish mosque  :  but  even  the  Mohammedans  have  the  tradition, 
and  treat  his  memory  with  great  respect.  However  this  may 
be,  from  chap.  xxii.  12.  we  learn,  what  is  of  more  importance, 
that  he  was  a  devout  man,  according  to  the  laio,  hainiigagood 
report  of  all  the  Jews  that  dwelt  there.     See  on  ver.  17. 

To  him  said  the  Lord  in  a  vision]  Jiv  hpa/jiaTt,  in  a  strong 
impression  made  upon  his  mind,  which  left  no  doubt  concern- 
ing its  heavenly  origin  ;  nor  of  the  truth  of  the  things  repre- 
sented by  it.  It  is  very  probable  that  the  whole  took  place  in 
a  dream. 

11.  Arise,  and  go  into  the  street  which  is  called  Straight] 
How  very  particular  is  tliis  direction,  and  it  was  necessary 
that  it  should  be  so,  that  he  might  see  the  whole  to  be  a  divine 
communication  :  the  house  was  probably  one  in  which  Saul 
was  accustomed  to  reside  when  at  Damascus  ;  and  where  he 
was  known  as  a  native  of  Tarsus. 

Tarsus  was  a  city  of  Cilicia,  seated  on  the  Cnidus,  and  now 
called  Tarasso.  It  was  at  one  period  the  capital  of  all  Cilicia, 
and  became  a  rival  to  Alexandria  and  Athens  in  the  arts  and 
sciences.  The  inhabitants,  in  tlie  time  of  Julius  Cesar,  ha- 
ving shown  themselves  friendly  to  the  Romans,  were  endowed 
with  all  the  privileges  of  Roman  citizens  :  and  it  was  on  this 
account  that  St.  Paul  claimed  the  rights  of  a  Roman  citizen  ; 
a  circumstance,  which  on  different  occasions  was  to  him,  and 
the  cause  in  which  he  was  engaged,  of  considerable  service. 

Behold,  he  prayeth]  He  is  earnestly  seeking  to  know  my 
Will,  and  to  find  the  salvation  of  liis  soul :  therefore,  go  speed- 
ily and  direct  him. — Some  have  laid  needless,stress  on  these 
words,  as  if  they  intimated,  that  "  though  Saul,  as  a  Pharisee, 
had  often  said  his  prayers,  yet  he  had  never  prayed  them  till 
n«w."  This  is  hot  correct ;  he  could  himself  testify,  that 
368 


14  And  here  he  hath  authority  from  the  chief  priests  to  bind 
all  ""  that  call  on  thy  name. 

1.5  But  the  Lord  said  unto  him.  Go  thy  way  :  for  "  he  is  a 
cliosen  vessel  unto  me,  to  bear  my  name  before  "the  Gentiles, 
and  P  kings,  and  the  children  of  Israel : 

16  For  '1  I  will  show  him  how  great  things  he  must  suffer  for 
my  name's  sake. 

17  '  And  Ananias  went  his  way,  and  entered  into  the  house ; 
and  ^  putting  his  hands  on  him  said.  Brother  Saul,  the  Lord, 
even  Jesus,  that  appeared  unto  thee  in  the  way  as  thou  earnest, 


while  he  was  a  Pharisee,  he  had  lived  in  all  good  conscience 
towards  God:  and  consequently  in  that  time,  made  many 
faithful  and  fervent  prayers  :  but  he  was  praying  now  for 
instruction,  and  his  prayers  were  speedily  answered. 

12.  Hath  seen  in  a  vision]  While  God  prepares  Ananias  by 
a  vision,  to  go  and  minister  to  s^aul ;  he  at  the  same  time  pre- 
pares Saul  by  anotlier  vision,  to  profit  by  this  ministry. 

13.  Lord,  I  have  heard  by  many  of  this  man]  This  was  all 
done  in  a  dream,  else  this  sort  of  reasoning  with  fiis  Maker 
would  have  been  intolerable  in  Ananias.  Saul  had  been  a  no- 
torious persecutor  :  many  could  testify  of  his  outrageous  acts 
against  the  poor  followers  of  Christ. 

Thy  saints]  That  is,  the  CAnsZians  or  followers  of  Christ. 
Aj-ioi,  signifies  not  only  holy  persons,  but  also  consecrated 
persons  ;  from  a,  negative,  and  j^ij,  the  earth ;  persons  who 
are  separated  from  all  earthly  uses,  and  consecrated  to  the 
service  of  God  alone. 

14.  And  here  he  hath  authority,  &c.]  Ananias  had  undoubt- 
edly heard  of  Saul's  coining,  and  the  commission  he  had  re- 
ceived from  the  chief  priests  ;  and  he  was  about  to  urge  this 
as  a  reason  why  he  should  have  no  connexion  with  so  danger- 
ous a  man. 

15.  Go  thy  way]  He  was  thus  prevented  from  going  farther 
in  his  reasoning  on  this  subject. 

He  is  a  chosen  vessel  unto  me]  The  word  cxKevns,  in  Greek, 
and  ''73  keley,  in  Hebrew,  though  they  literally  signify  a  ves- 
sel, yet  they  are  both  used  to  signify  any  kind  of  instrument, 
or  the  means  by  which  an  act  is  done.  In  the  Tract.  Sohar 
Exod.  fol.  87.  on  these  words  of  Boaz  to  Ruth,  chap.  ii.  ver.  9. 
When  th07i  art  athirst,  go  unto  the  vessels  and  drink,  &c. 
there  are  these  remarkable  words,  "  ''hs  keley,  vessels  ;  that 
is,  the  righteous,  who  are  called  the  vessels  or  instruments  oi 
Jehovah  :  for  it  is  decreed  that  the  whole  world  shall  bring 
gifts  to  the  king  Messiah ;  and  these  are  the  vessels  of  the 
Lord  :  vessels,  I  say,  which  the  holy  and  blessed  God  uses,  al- 
though they  be  brittle  ;  but  they  are  brittle  only  in  this  world, 
that  they  may  establish  the  law  and  the  worship  with  which 
the  holy  and  blessed  God  is  worshipped  in  this  world  ;  neither 
can  this  ministry  be  exercised  but  by  vessels  or  instruments." 

This  mode  of  speech  was  common  also  among  the  Greek 
and  Roman  writers.  So  Poly.'iius,  speaking  of  Da^nocles, 
Excerpta,  Vol.  Ill  lib.  xiii.  [Edit.  Ernesti,]  says,  Hr  virripe-t- 
Kov  aKCvog,  Kai  n'oXXai  €x<^t' cpopfjag  eig  wpayiiartov  oiKovoiiiav. 
"  He  was  a  useful  iyistrument,  and  fit  for  the  management  of 
affairs."  We  find  Paul,  in  1  Thess.  iv.  4.  using  the  same  word 
(TKCvo;,  for  the  body,  agreeable  to  the  expression  of  Lucretius, 
iii.  441.  Corpus,  quod  VAS  qua.'ii  constitit  ejus.  "  The  body, 
which  is  the  vessel  or  instrument  of  the  soul."  See  Bp. 
Pearce  on  this  passage. 

Chosen  vessel. — 'Sksvo;  CKXoyv;,  is  properly  a  Hebraism, 
for  an  excellent  or  well  adapted  instrument.  Every  reader 
of  the  Bible  must  have  noticed  how  often  the  word  chosen  is 
used  there  to  signify  excelling  or  eminent :  so  we  use  the 
word  choice,  "  choice  men,"  eminent  persons  ;  "  choice  ihings," 
excellent  articles.  So  in  Jerem.  .xxii.  7.  they  shall  cut  doxn 
thy  choice  cedars,  '\v\s  -\  n  3  o  im3i  vecaretu  mibchar  ara- 
zeyca ;  koi  eKKoxf/ovci  rag cxXcKra;  Kcfpnvg  aov,  Sept.  They 
shall  cut  the  most  excellent  of  thy  cedars ;  or  thy  cedar  trees, 
which  are  the  most  excellent  of  \.\\e\r  kind,  they  will  cut  down. 
Whoever  considers  the  character  of  St.  Paul,  his  education, 
attainments  in  natural  knowledge,  the  distinguished  part  he 
took,  first  against  Chi'istianity  ;  and  afterward,  on  the  fullest 
conviction,  the  part  he  took  in  its  favour  ;  will  at  once  per- 
ceive how  well  he  was  everyway  qualified  for  the  great  work 
to  which  God  had  called  him. 

To  bear  my  name  before  the  Gentiles]  To  carry  the  ensign 
of  the  cross  among  the  Greeks  and  Romans  ;  and  by  the  de- 
monstration of  the  Spirit,  to  confound  their  wisdom  and  learn- 
ing ;  and  prove  that  neither  salvation  nor  happiness  could  be 
found  in  any  other.  Hence  he  was  emphatically  called,  the 
apostle  of  the  Gentiles,  1  Tiin.  ii.  7.  2  Tim.  i.  11.  See  also  Gal. 
n.  7,  8.  and  Eph.  v.  ?. 

16.  HoiB  great  things  he  tnust  suffer]  Instead  of  proceeding 
as  a  persecutor,  and  inflicting  sufferings  on  others  ;  I  will 
show  him  how  many  things  he  /H/nse/f  must  suffer,  for  preach- 
ing that  very  doctrine  which  he  has  been  hitherto  employed 
in  persecuting.  Strange  change  indeed  I  And  with  great  show 
of  reason,  as  with  incontrovertible  strength  of  argument,  has 
a  noble  writer,  Lord  Lyttltton,  adduced  the  conversion  of 
Saul  of  Tarsus,  and  his  subsequent  conduct,  as  an  irrefragable 
proof  of  the  truth  of  Christianity. 

Some  think  that  the  words,  I  icill  show  him,  &c.  refer  to  a 
visionary  representation  which  Christ  was  immediately  to 
give  Saul,  of  the  trials  and  difflculties  which  he  should  have 
to  encounter ;  as  also  of  that  death,  by  which  he  should  seal 


Saul  is  baptized :  and  preaches 


CHAPTER  IX. 


Christ  in  the  synagogues. 


hath  sent  me  that  thou  mightest  receive  thy  sight,  and '  be  fill- 
ed with  tlie  Holy  Ghost. 

18  And  immediately  there  fell  from  his  eyes  as  it  had  been 
scales  :  and  he  received  sight  forthwith,  and  arose,  and  was 
baptized. 

19  And  when  he  had  received  meat,  lie  was  strengthened. 
"  Then  was  Saul  certain  days  with  tlic  disciples  which  were 
at  Damascus. 

20  And  straightway  he  preached  Christ  in  the  synagogues, 
»  that  he  i:S  the  Son  of  God. 

21  But  all  that  heard  him  were  amazed,  and  said  ;  "  Is  not 
this  he  that  destroyed  them  which  called  on  this  name  in  Jeru- 
salem, and  came  hither  for  that  intent,  that  he  might  bring 
them  bound  unto  the  chief  priests  1 

tCh.2.4.&4.3l  &8.17.&1J.W.— uCh.26.aO.— V  ChS.S:.— wCh.8.3.  Vcr.l.  Gal. 
1J3,  23— iCh  18.3S 

his  testimony  to  the  truth.  If  so,  what  a  most  thorough  con- 
viction must  Saul  have  had  of  the  truth  of  Christianity  ;  cheer- 
fully and  deliberately  to  give  up  all  worldly  honours  and  pro- 
flu,  and  go  forward  in  a  work  which  he  know  a  violent  death 
was  to  terminate  ! 

17.  Brother  Snu/]  As  he  found  that  the  Head  of  the  church 
had  adopted  Saul  into  the  heavenly  family  ;  he  made  no  scru- 
ple to  give  him  the  right  hand  of  fellowship,  and  therefore 
said,  brother  Saul. 

7 he  Lord,  even  Jesus]  Of  what  use  is  this  intrusive  word 
even  here  i  It  injures  the  sense.  St.  Luke  never  wrote  it ; 
and  OTU"  translators  should  not  have  inserted  it.  The  Lord  Je- 
sus, the  sovereign  Jesus,  who  appeared  unto  thee  in  the  way, 
halli  sent  me,  that  thou  mightest  receive  thy  sight,  and  be  fill- 
ed with  the  Holy  Ghost.  Christ  could  have  cured  him  as  mi- 
raculously by  liis  own  power,  without  human  means,  as  he 
had  cnliglitened  his  heart  without  them  ;  but  he  will  honour 
man  by  making  him  his  agent,  even  in  working  miracles. 

IS.  There  fell  from  his  eyes  as  it  had  been  scale.i]  This  was 
real :  he  had  been  so  dazzled  with  the  brightness  of  the  light, 
that  we  may  suppose  the  globe  of  the  eye,  and  particularly  the 
cornea,  had  sutl'ered  considerable  injury.  The  structure  of 
the  cornea  was  doubtless  nuich  disturbed,  and  the  whole  of 
that  humour  would  be  rendered  opaque,  and  incapable  of  per- 
mitting the  rays  of  light  to  pass  through  the  ditlerent  humours 
to  the  retina  ;  where  all  the  images  of  tilings  transmitted 
through  the  lenses,  or  humours,  are  distinctly  painted.  In 
the  miraculous  cure,  the  membrane  was  restored  to  its  primi- 
tive state,  and  the  opaque  matter  separated  from  the  cornea, 
in  the  foi-m  of  thin  lamina,  or  scales.  This  being  done,  tlie 
light  would  have  as  free  a  passage  as  formerly,  and  tlic  result 
would  be  ditttinct  vision. 

And  he  filled  with  the  Holy  Ghost.]  So  it  appears,  that  the 
Holy  Spirit  was  given  to  him  at  this  time  ;  and  probably  by 
the  imposition  of  the  hands  of  Ananias.  To  say,  that  it  would 
be  degrading  to  an  apostle,  to  receive  the  Holy  (Jliost  by  means 
of  one  who  was  not  an  apostle,  is  a  very  flimsy  arginrient 
against  the  evidence  which  the  text  afTords,  that  Saul  did  re- 
ceive this  Spirit  by  the  ministry  of  Ananias  :  besides,  Saul 
was  not  an  apostle  at  this  time  ;  he  was  not  even  a  Christian  ; 
and  the  Holy  (Vhost,  which  he  received  now.  was  given  more 
to  make  him  a  thorough  Christian  convert,  than  to  make  him 
an  iipo.Ule.  No  person  will  deny  that  he  was  baptized  by 
Ananias  ;  and  certainly  there  was  as  strong  an  objection 
against  an  aposlle  receiving  baptism  from  one  who  was  not 
ail  aposlle,  as  there  could  be  in  receiving  the  Holy  Spirit  from 
such  a  person.  It  is  very  likely  that  Ananias  was  either  one  of 
tlieseventydisciples  commissioned  by  Jesi\s  Christ  himself;  or 
one  of  those  who  had  been  converted  on  the  day  of  nentecost. 
If  he  were  the  former,  any  authority  that  man  could  have,  ho 
had.  But,  who  was  the  instrument,  is  a  matter  of  little  im- 
portance ;  as  the  apostlcship,  and  the  grace  bv  w-hich  it  was 
to  he  fidlliled,  came  immediately  from  Jesus  Christ  himself 
Xor  has  there  ever  been  an  apostle,  nor  a  lesitimate  successor 
of  an  apostle,  that  was  not  made  such  by  Christ  himself  If 
vve  consider  the  authority,  as  coming  by  man,  or  through  am/ 
dc^cnplinn  of  men  ;  we  should  be  arrested  and  confounded 
by  the  difflcult  question,  Who  baptized  the  apostles'?  Jesus 
Christ  baptized  no  man,  John  iv.  2.  Wlio  then  baptized  Pe- 
ter 1  Can  the  Roman  conclave  answer  this  question  7  I  trow- 
not.  It  would  be  as  difflcult  to  answer  it,  as  to  prove  Peter's 
supremacy.  We  have  no  evidence  who  baptized  the  apostles 
who  themselves  baptized  so  many  others.  The  truth  is,  none 
but  Christ  ever  made  an  apostle  ;  and  none  but  himself  can 
make  and  qualify  a  Christian  minister. 

And  arose,  and  was  baptized.]  That  he  was  baptized  by 
Ananias,  there  is  every  reason  to  believe ;  as  he  appears  to 
have  been  the  chief  Christian  at  Damascus.  As  baptism  im- 
plied, in  an  adult,  the  public  profession  of  that  faith  into 
which  lie  was  baptized;  this  baptism  of  Saul  proved  at  once 
his  own  sincerity,  and  the  deep  and  thorough  conviction  he 
had  of  the  truth  of  Christianity. 

1^-  'When  he  had  received  meat,  he  teas  strevethened]  His 
vnnd  must  have  been  greatly  worn  down  under  his  thn-^  days' 
conviction  of  sin,  and  the  awful  uncertiiiitv  he  was  in  con- 
cerning his  state  :  but  when  he  was  baptized,  and  had  receiv- 
ed the  Holy  Ghost,  his  soul  was  divinely  invigorated;  and 
now,  by  taking  food,  his  bodily  strength,  greatly  e.xhaustcd  by 
three  days  fasting,  was  renewed  also.  The  body  is  not  sup- 
ported by  the  bread  of  Hfe ;  nor  the  soul,  by  the  bread  that 
pertsheth  .-each  must  have  its  proper  aliment,  that  the  whole 

Vol.    V.  3  A 


22  But  Saul  increased  the  more  in  strength,  '  and  confounded 
tlie  Jews  which  dwell  at  Uamascu.-?,  proving  that  this  is  very 
Christ. 

23  II  And  after  that  many  days  were  fulfilled,  ^  the  Jews  took 
counsel  to  kill  him  : 

24  '  But  their  laying  await  was  known  of  Saul.  And  they 
watched  the  gates  day  and  night  to  kill  him. 

25  Then  the  disciples  took  him  by  night,  and  "  let  him  do'wn 
by  the  wall  in  a  basket. 

26  H  And  b  when  Saul  was  come  to  Jerusalem,  he  assayed  to 
join  himself  to  the  disciples  :  but  they  were  all  afraid  of  him, 
and  believed  not  that  he  was  a  disciple. 

27  '■■  But  Barnabas  took  him,  and  brought  him  to  the  apostles, 
and  declared  unto  them  how  he  had  seen  the  L(5rd  in  the  way, 

yCh  a3.iafJ5  3.  2  C^r,ll.a6.-2 '?  Cor,  1!  SJ.-a  So  Josh.3, 15.  1  San,.  IK  la.— 
brh',«17.  «al  1.17,  l8.-r,  Ch  4  36  Si,I3,a. 


mail  may  be  invigorated,  and  be  enabled  to  perform  all  the 
functions  of  the  animal  and  spiritual  life,  with  propriety  and 
eft"ect. 

The7i.  was  Saul  certain  days  with  the  disciples]  Doubtless 
under  instructions  relative  to  the  doctrines  of  Christianity; 
which  he  must  learn  particularly,  in  order  to  preach  them 
successfully.  His  miraculous  convereion  did  not  im[ily, 
that  he  must  then  have  a  consummate  knowledge  of  every 
Christian  doctrine.  To  this  day,  we  find  that  even  the  genu- 
ine Christian  convert  has  a  thousand  things  to  learn  ;  and  for 
his  instruction  he  is  placed  in  the  cViurch  of  Christ,  where  he 
is  built  up  on  his  most  holy  faith  by  the  ministry  and  expe- 
rience of  the  disciples.  Without  the  communion  of  saints, 
who  is  likely  to  make  a  steady  and  consistent  Christian  ;  even 
though  his  conversion  should  have  been  the  most  sincere,  and 
the  most  remarkable'? 

20.  Preached  Christ  in  the  synagogues]  Instead  of  Xpi^uv, 
Christ,  Irjcrovv,  Jesus,  is  the  reading  of  ABCE.,  several  others 
of  high  importani-,e,  together  with  the  Syriac,  Coptic,  JSthio- 
pic,  Armenian,  Slavonic,  and  Vulgate. 

The  griMit  question  to  be  determined  for  the  conviction  of 
the  Jews  was  that  Jesiis  was  the  Son  of  Gml.  That  thr; 
(■hrist,  or  Messiah,  was  to  be  the  Son  of  God,  they  all  believ- 
ed. Saul  was  now  convinced  that  Jesus,  whom  they  had  cru- 
cified, and  who  had  appeared  to  him  on  the  way,  was  the  Son 
of  God,  or  Ule.'isiah  ;  and  therefore  as  such  he  proclaimed  him. 
The  word  Christ  shonh\  be  changed  for  Jesus,  as  the  latter  is, 
without  doubt,  the  genuine  reading. 

The  first  oflTers  of  the  grace  of  the  Gospel  were  uniformly 
made  to  the  Jews.  Saul  did  not  at  first  otter  Jesus  to  the 
heathens  at  Damascus  ;  but  to  the  synagogues  of  the  Jews. 

21.  Is  not  this  he  that  destroyed  them]  'O  tropdrinas.  The 
verb  TTopBciv  has  three  acceptations  in  the  Greek  writers.  1.  To 
treat  one  as  an  enemy,  to  spoil  him  of  his  goods.  2.  To  lead 
atcay  captive,  toimprismi.  3.  To  slay.  Paul  was  properly 
TTopOwv,  a  destroyer,  in  all  these  senses.  1.  He  acted  as  the 
most  determined  efcmy  of  the  Christians  :  Being  exceedingly 
mad  against  them,  he  persecuted  them  to  strange  cities,  chap, 
xxvi.  II.  2.  He  shut  up  many  of  the  sai7its  in  prison,  chap, 
viii.  3.  ix.  14.  xxvi.  10.  3.  He  persecuted  them  unto  death, 
gave  his  voice  against  them,  that  they  might  be  destroyed , 
and  was  a  principal  instrument  in  the  martyrdom  of  Stephen. 
He  breathed  threotenings  and  slaughter.  See  chap.  vii.  58. 
viii.  1.  ix.  1.  xxvi.  10,  11.  Therefore  these  three  meanings  of 
the  original  word  are  all  exemplified  in  the  conduct  of  Saul. 

22.  Confounded  the  Jeics]  Xvvcxvve ;  overwhelmed  them 
so  with  his  arguments,  that  they  were  obliged  to  blush  for  the 
weakness'  of  their  own  cause. 

Proving  that  this]  'OuTOf,  this  person,  viz.  Jesps,  is  very 
Christ ;  c^iv  b  Xpirof,  is  THE  Christ,  or  Messiah.  See  on 
ver.  21. 

23.  And  after  that  many  days  were  fulfilled]  'What  fol- 
lows, relates  to  transactionswhich  took  place  about /Aree  years 
after  his  conversion  ;  when  he  had  come  a  second  time  toUa- 
ma.scus,  after  having  been  in  Arabia.  See  Gal,  i,  17,  18.  What, 
he  did  in  Arabia  we  know  not ;  he  probably  preached  Christ 
in  difi'ercnt  Jewish  synagogues  ;  but  with  what  fruit  wc  arc 
not  told,  St,  Luke,  who  could  not  have  been  ignorant  of  this 
part  of  his  history,  passes  it  over  in  silence  ;  and  any  assertion 
at  tliis  distance  of  time,  relative  to  his  employment  in  Arabia 
for  those  three  years,  must  be  both  foolish  and  impertinent. 

24.  They  watched  the  gates  day  and  night  to  kill  him.]  At 
this  time  Damascus  was  under  the  government  of  Arctas,  king 
of  Arabia  ;  who  was  now  at  war  w'ith  Herod,  his  sun-inlaw, 
who  had  put  away  his  daughter,  in  order  to  marry  Herodias, 
his  brother  Philip's  wife.  As  Ilerod  was  supported  by  the 
Romans,  Saul's  enemies  might  intimate  that  he  was  in  league 
with  them  or  Herod  ;  and  as  the  gates  of  the  city  were  con- 
stantly watched  and  shut,  that  no  sjiy  might  enter,  and  no  fu- 
gitive get  away,  they  thought  it  would  be  easy  to  apprehend 
him  ;  and  doubtless  got  orders  for  the  different  officers  at  the 
gates  to  be  on  the  lookout,  that  he  might  not  be  permitted  to 
escape. 

25.  Let  him  down  by  the  wall]  Favoured,  probably,  by  a 
house  built  against  or  u))on  the  wall,  through  the  window  of 
which  they  could  lower  him  in  a  basket ;  and  by  this  means 
he  made  his  escape.  His  escape  was  something  similar  to  that 
of  the  spies  at  Jericho,  .losh.  ii.  15. 

26.  He  assayed  to  join  himself  to  the  disciples]  Erreipn-rir 
KoXXacBat,  he  endeavoured  ta  get  closely  united  to  them,  lo  be 
in  religious  fellowship  with  them. 

3G9 


^'/le  Jews  laxj 


THE  ACTS. 


'wait  to  kill  Sdi3. 


and  that  he  had  spoken  to  hitn,  ">  and  how  he  had  preached 
boldly  at  Damascus  in  the  name  of  Jesus. 
2S  And  '  he  was  with  them,  coming  in  and  going  out,  at  Je- 
rusalem. ,    ,       ,        ,    T  J 

29  And  he  spake  boWIy  in  the  name  of  the  Lord  Jesus,  and 
disputed  against  the  <  Grecians  :  e  but  they  went  about  to  slay 
him. 

dVer.'STS.-eO»I.1.19.-fCh.6.1.&II.eO.— gVer.aS.    2Cor.ll.26. 


Believed  not  that  he  was  a  disciple.]  They  did  not  suppose 
it  possible  that  such  a  person  could  he  converted  to  the  faith  of 
Christ.  The  full  power  of  divine  grace,  in  the  conversion  of 
the  soul,  was  not  yet  completely  known. 

27.  Barnabas — brought  him  to  the  apostles]  That  is,  to 
Peter  and  James ;  for  others  of  the  apostles  he  saw  none,  Gal. 
i.  19.  It  appears  that  he  went  up  at  this  time  to  .Terusalem, 
merely  to  see  Peter,  with  whom  he  abode  fifteen  days,  Gal.  i. 
18.  How  it  came  that  the  apostles  and  church  at  Jerusalem 
had  not  heard  of  Saul's  conversion,  which  had  taken  place 
three  years  before,  is  not  easy  to  be  accounted  for.  The  fol- 
lowing considerations  may  help:  Litis  certain  that  intelli- 
gence did  not  travel  speedily  in  those  primitive  times  ;  there 
were  few  open  roads,  and  no  regular  posts,  except  those  be- 
tween military  stations.  2.  Though  there  were  many  Jews  in 
Damascus,  arid  several  Christians  ;  yet  the  city  was  heathen, 
tmi  under  a  heathen  king,  with  whom  the  Jews  at  Jerusalem 
Coold  huve  little  commerce.  3.  Though  Herod  had  married 
the  daughter  of  Aretas ;  yet,  as  he  had  put  her  away,  there 
were  great  animosities  between  the  two  courts,  which  at  last 
broke  out  into  an  open  war ;  this  must  have  prevented  all 
social  and  commercial  intercourse.  4.  The  Christians  were 
at  that  time  greatly  persecuted  by  the  Jews  ;  and  therefore  the 
few  that  dwelt  at  Damascus  could  have  little  connexion,  if 
any,  with  their  brethren  at  Jerusalem.  5.  It  might  be  the  in- 
terest of  the  Jews  at  Jerusalem,  supposing  they  had  heard  of 
it,  to  keep  the  fact  of  .Saul's  conversion  as  quiet  as  possible, 
that  the  Christian  cause  might  not  gain  credit  by  it.  6.  They 
might  have  heard  of  his  conversion ;  but  either  did  not  fully 
credit  what  they  had  heard,  or  were  not  satisfied  that  the  per- 
son who  now  presented  himself  was  the  man ;  for  it  is  not 
likely  that  all  the  Christians  at  Jerusalem  had  been  personally 
acquainted  with  Saul. 

28.  He  was  with  them,  coming  in  and  going  out]  Freely 
conversing  and  associating  with  them  ;  but  this  seems  to  have 
continued  only  fifteen  days.    See  Gal.  i.  18. 

29.  Disputed  against  the  Grecians]  That  is,  the  Hellenis- 
tic Jews,  viz.  those  who  lived  in  Grecian  cities,  spoke  the 
Greek  language,  and  used  the  Septuagint  version  for  their 
Scriptures.  And  thus  the  Syriac  version  has  interpreted  this 
place.  See  the  note  on  chap.  vi.  1.  where  this  subject  is  large- 
ly explained. 

30.  They  brought  him  down  to  Cesarea]  Calmet  contends 
that  this  was  Cesarea  of  Palestine,  and  not  Cesarea  Philip- 
pi ;  it  being  his  opinion,  and  indeed  that  of  others,  that  where 
this  word  occurs  witliout  any  addition,  in  the  New  Testa- 
ment, Cesarea  of  Palestine  is  meant ;  and  not  Cesarea  Phi- 
lippi.    See  on  chap.  viii.  40. 

Sent  him  forth  to  Tarsus]  This  was  his  own  city ;  and  it  was 
right  that  he  should  px-oclaim  to  his  own  countrymen  and  rela- 
tives that  Gospel,  through  which  he  was  become  wise  to  salva- 
tion. 

31.  Tlicn  had.  Vie  churches  rest]  Instead  of  di  CKKXriaiai,  the 
churches,  ABC,  several  others,  the  Syriac,  Coptic,  JEthio- 
pic,  Ar?nenian.  and  Vulgate,  have  17  CKKXriaia,  the  church. 
Every  assembly  of  God's  people  was  a  church ;  the  ag- 
gregate of  these  assemblies,  was  the  church.  The  word 
tipt)vr]v,  which  we  translate  rest,  and  which  literally  signifies 
peace,  evidently  means,  in  this  place,  prosperity  ;  and  in  lliis 
sense,  both  it,  and  the  Hebrew  aiStt'  shalom  are  repeatedly 
used.  But  what  was  the  cause  of  this  rest  or  success^  Some 
say,  the  conversion  of  Saul,  who,  before,  made  havoc  of  the 
church :  but  this  is  not  likely,  as  he  could  not  be  a  universal 
cause  of  persecution  and  distress,  however  active  and  viru- 
lent he  might  have  been,  during  the  time  of  his  enmity  to  the 
Christian  church.  Besides,  his  own  persecution,  related 
above,  shows  that  the  opposition  to  the  Gospel  continued  with 
considerable  virulence  three  years  after  his  conversion: 
therefore,  it  was  not  Saul's  ceasing  to  be  a  persecutor,  that 
gave  this  rest  to  the  churches.  Dr.  Lardner,  with  a  greater 
show  of  probability,  maintains  that  this  rest  was  owing  to  the 
following  circumstance:  Soon  after  Caligula's  accession  to 
the  imperial  dignity,  the  Jews  at  Alexandria  suffered  very 
much  from  the  Egyptians  in  that  city ;  and  at  length  their 
oratories  were  all  destroyed.  In  the  third  year  of  Caligula, 
A.  D.  .39.  Petronius,  who  was  made  president  of  Syria  in  the 
place  of  Vitellius,  was  sent  by  the  emperor  to  set  up  his 
statue  in  the  temple  at  Jerusalem.  This  was  a  thunder- 
stroke to  the  Jews,  and  so  occupied  them,  that  they  had  no 
time  to  think  of  any  thing  else;  apprehending  that  their  tem- 
ple must  be  defiled,  and  the  national  religion  destroyed,  or 
themselves  run  the  risk  of  being  exterminated,  if  they  rebel- 
led against  the  imperial  decree. 

The  account  given  by  Josephus  will  set  this  in  a  clear  point 
of  view.  "  Caligula  sent  Petronius  to  go  with  an  army  to 
Jerusalem,  to  set  up  his  statues  in  the  temple;  enjoining  him. 
If  the  Jews  opposed  it,  to  put  to  death  all  tliat  made  resist- 
ance, and  to  make  all  tlic  rest  of  the  nation  slaves.  Pctro- 
370 


30  VlTiich  when  the  brethren  knew,  they  brought  him  down 
to  Csesarea,  and  sent  him  forth  to  Tarsus. 

31  h  Then  had  the  churches  rest  throughout  all  Judea,  and 
Galilee,  and  Samaria,  and  were  edified ;  and  walking  in  the 
fear  of  the  Lord, '  and  in  the  comfort  of  the  Holy  Ghost,  were 
multiplied. 

32  T  And  it  came  to  pass,  as  Peter  passed  k  throughout  all 

b  See  Ch.8. 1.— i  1  Cor.3.16.«t  6.  19.— k  Ch.8. 14. 


nius,  therefore,  marched  from  Antioch  into  Judea,  with  three 
legions,  and  a  large  body  of  auxiliaries  raised  in  Syria.  All 
were  hereupon  filled  with  consternation,  the  army  being 
come  as  far  as  Ptolemais.  The  Jews  then  gathering  together, 
went  to  the  plain  near  Ptolemais,  and  entreated  Petronius  in 
the  first  place  for  their  laws,  in  the  next  place  for  themselves. 
Petronius  was  moved  with  their  solicitations ;  and  leaving 
his  army  and  the  statues,  went  into  Galilee,  and  called  an  as- 
sembly of  the  heads  of  the  Jews  at  Tiberias;  and  having  ex- 
horted them,  without  effect,  to  submit  to  the  emperor's  or- 
ders, said,  '  Will  ye  then  fight  against  Cesar  V  They  answer 
ed,  that  they  offered  up  sacrifices  twice  every  day  for  the  em- 
peror and  the  Roman  people  ;  but  that  if  he  would  set  up  the 
images,  he  ought  first  of  all  to  sacrifice  the  whole  Jewish  na- 
tion ;  and  that  they  were  ready  to  submit  ftiemselves,  their 
wives,  and  children,  to  the  slaughter."  Pliilo  gives  a  similar 
account  of  this  transaction.  See  Lardner's  Credibility, 
Works,  Vol.  1.  page  97,  &c. 

It  appears,  therefore,  that  as  these  transactions  took  place 
about  the  time  mentioned  in  the  text,  that  their  persecution 
from  the  Romans,  diverted  them  from  persecuting  the  Cliris- 
tians  ;  and  then  had  the  churches  rest  throughout  all  Judea, 
and  Galilee,  and  Samaria  :  the  terror  occasioned  by  the  inj- 
perial  decree  having  spread  itself  through  all  those  places. 

Were  edified]  OtKoSoiwvixevai ;  a  metaphor  taken  from  a 
building.  1.  The  ground  is  marked  out ;  2.  The  ichnograph, 
or  dimensions  of  the  building  ascertained  ;  3.  The  foundation 
is  digged;  4.  The  foundation-stone  laid  ;  5.  The  walls  build- 
ed  up,  with  course  upon  course ;  6.  The  top-stone  brought 
on ;  7.  The  roof  raised,  and  the  whole  covered  in  ;  and,  K. 
The  interior  part  fitted  up  and  adorned,  and  rendered  conve 
nient  for  the  intended  inhabitant.  This  figure  frequently  oc- 
curs in  the  Sacred  Writings,  especially  in  the  Mew  Tost;i- 
ment.  It  has  its  reason  in  the  original  creation  of  man :  t^xi 
made  the  first  hunian  bei»g  as  a  shrine  or  temple  in  which 
himself  might  dwell.  Sin  entered,  and  the  heavenly  build- 
ing was  destroyed.  The  materials,  Jtowever,  tlv>Bgh  all  di.=- 
located,  and  covered  with  rubbish,  and  every  way  defiled,  ytl 
exist ;  no  essential  power  or  faculty  of  the  soul  having  been 
lost.  The  work  of  redemption  consists  in  building  up  tlii.'< 
house  as  it  was  in  the  beginning ;  and  rendering  it  a  proper 
habitation  for  God.  The  various  powers,  faculties,  and  pas'- 
sions,  are  all  to  be  purified  and  refined  by  the  power  of  iho 
Holy  Spirit;  and  oider  and  harmoyiy  restoved  to  the  wholi: 
soul.  All  this  is  beautifully  pointed  out  by  SI.  Peter,  1  Epl.-st. 
chap.  ii.  4,  5.  To  whom  (Jesus  Christ)  coming  a^  uritn  ii 
LIVING  STONE,  choscn  of  God  and  precious,  ye  also  as  livim; 
STONES,  are  built  up  a  spiritual  house,  a  holy  priesthood,  to 
offer  up  spiritual  sacrifices  to  God  by  Jesus  Christ.  And 
St.  Paul,  who,  from  his  own  profession  as  a  tent-',na/ier,  could 
best  seize  on  the  metaphor,  and  press  it  into  this  spiritual  ser- 
vice, goes  through  the  whole  figure  at  large,  in  the  following 
inimitable  words:  Ye  are  the  household  of  God,  and  ai^ 
BUILT  upon  the  foundation  of  the  apostles  and  prophets, 
Jesus  Christ  himself  bei7ig  the  chief  corner-stone,  in  iphoin 
all  the  building,  fitly  framed  together,  groireth  unto  o  hoi.v 
TEMPLE  in  the  Lordl  in  whom  ye  also  are  builded  logelhtr 
for  a.  HABiTATipN  of  God,  through  the  Spirit.  Epli.  ii.  19 — 22. 
Edification  signifies,  therefore,  an  increase  in  the  light,  liff, 
and  power  of  God;  being  founded  on  the  doctrine  of  Chri.'.t 
crucified,  having  the  soul  purified  from  all  unrighteousnes.s, 
and  fitted  by  increasing  holiness,  to  be  a  permanent  residence 
for  the  ever  blessed  God. 

Walliing  in  the  fear  of  the  Lord]  Keeping  a  continually 
tender  conscience ;  abhorring  all  sin ;  having  respect  to  every 
divine  precept ;  dreading  to  offend  him,  from  whom  the  sonl 
has  derived  its  being  and  its  blessings.  Without  this  salutary 
fear  of  God,  there  never  can  be  any  circumspect  walking. 

In  the  comfort  of  the  Holy  Ghost]  In  a  consciousness  of 
their  acceptance  and  union  with  God  through  his  Spirit ;  by 
which  solid  peace  and  happiness  are  brought  into  the  soul ; 
the  truly  religious  man  knowing  and  feeling  that  he  is  of  Cod, 
by  the  Spirit  which  is  given  him :  nothing  loss  can  be  implied 
in  the  comfort  of  the  Holy  Ghost. 

Were  multiplied.]  No  wonder  that  the  church  of  God  in- 
creased, when  svich  lights  as  these  shone  among  men.  This 
is  a  short,  but  full  and  forcible  description  of  the  righteous- 
ness, purity,  and  happiness  of  the  primitive  church. 

32.  As  Peter  passed  through  all  quarters]  Aiu  iravn-iv,  Bp. 
Pearce  thinks,  should  be  translated  not  through  all  quarters, 
but  through  all  the  saints.  The  churches  having  rest,  the 
apostles  made  use  of  this  interval  of  quiet,  to  visit  the  differ- 
ent congregations,  in  order  to  build  them  up  on  their  most 
holy  faith.  Of  Saul,  we  hear  no  more  till  chap.  xi.  30.  which 
is  supposed  to  bo  about  five  years  after  this  time ;  eight  in  all 
from  his  conversion,  fctcr,  it  seems,  had  continued  in  Jeru- 
salem all  the  time  that  the  churches  were  in  a  state  of  perse- 
cution,  throughout  the  whole  land.    Great  as  he  was,  he  never 


Eneas  cured.     Tabitha, 


CHAPTER  IX. 


rcsldrcd  to  life  by  Peter. 


quarters,  he  came  down  also  to  the  saints  whicli  dwelt  at  Lydda. 

33  And  there  he  found  a  certain  man  named  Enyas,  which 
had  kept  his  bed  eight  years,  and  was  sick  of  the  palsy. 

3-1  And  Peter  said  unto  him,  Eneas,  '  Jesus  Christ  makoth 
thee  whole:  arise,  and  make  tliy  bed.  And  he  arose  imnje- 
diately. 

35  And  all  that  dwelt  in  Lydda  and  ""  Saron  saw  him,  and 
"  turned  to  the  I,ord. 

36  11  Now  there  was  at  Joppa,  a  certain  disciple  named  Tabi- 
tha, which  by  interpretation  is  called  "  Dorcas  :  this  woman 
was  full  P  of  good  works  and  alms  deeils  which  she  did. 

37  And  it  came  to  pass  in  tliose  days,  that  she  was  sick,  and 

ICh.  3.6, 16.  &4. 10— in  1  Clir.5. 16— nCh.lMil.— oOr,  Doe,  or,  Roe.— p  1  Tim. 
Z.IO.    TUus3,-l. 


evidenced  that  steady,  determinate  courage,  by  which  St. 
Paul  was  so  eminently  distinguished ;  nor  did  he  ever  suffer 
half  so  much  for  God  and  his  truth. 

7'o  the  saints]  The  Jews  wlio  had  been  converted  to 
Christinniti/. 

Wliich  dwelt  at  Lydda]  A  town  in  the  tribe  ef  Ephraiin, 
aliuost  on  the  border  of  Judea,  and  nigh  unto  Joppa  :  it  was 
about  ten  leagues  from  Jerusalem,  and  was  afterward  known 
by  tlie  name  of  Diospolis,  or  the  city  oj  Jupiter. 

33.  A  certain  vian  named  Eneas]  This  name  has  been 
celebrated  in  the  annals  of  heathen  poetry,  in  that  beautiful 
work  of  the  poet  Virgil,  called  the  jEneiil;  which  gives  an 
account  of  the  misfortunes,  travels,  wars,  &c.  of  a  Trojan 
prince  of  this  name,  after  the  destruction  of  his  native  city 
Troy.  On  the  difference  of  names  which  so  frequently  oc- 
cnre  in  some  parts  of  the  Scriptures,  Calmei  makes  the  fol- 
lowing judicious  reinarks  :  As  both  Greek  and  Hebrew,  or 
Syriuc,  wxre  commonly  spoken  in  Pali-stine  ;  most  persons 
h:id  tipo  names,  one  Greek,  and  the  other  Hebrew.  Thus 
Peter  was  c.iUed  Cephas  in  Hebrew,  and  Pclros  in  Greek. 
Paul  was  called  fiaul  in  Hebrew,  and  Paulas  in  Greek.  Tlie 
person  in  ver.  3fi.  Tabitlia  in  Hebrew,  and  Dorcas  in  Greek. 
And  the  paralytic  person  cured  by  Peter,  Hnnaniah  in  He- 
brow,  ;ind  Aineas  in  Greek.  So  Thomas  was  the  Hebrew 
name  of  the  apostle,  who  in  Greek  was  called  Vidi/mus. 

Had  kept  his  bed  eight  years]  This  was  occasioned  by  a  pal- 
sy;  and  now  inveterate  and  hopeless,  tfiroughiLs  longstanding. 

3-1.  Ji.sus  Christ  maketh  ihee  whole]  Not  Peter,  for  he  had 
no  p.owcr,  but  what  was  given  him  from  above.  And  as  an 
instrument,  any  man  could  heal  with  this  power,  as  well  as 
Peter;  but  God  chose  to  put  honour  upon  those  primitive 
preachers  of  his  word,  that  men  might  sec  that  they  were 
commissioned  from  heaven. 

Arise,  and  make  thy  bed]  Give  now  full  proof  that  Jesus 
Christ  HAS  made  thee  whole,  by  arising,  and  by  making  thy 
bed.  He  was  at  home,  and  therefore  was  not  commanded,  as 
the  paralytic  person,  to  take  up  his  bed  ;  but  he  was  ordered 
to  make  it,  that  all  might  see  that  the  cure  was  perfect. 

35.  All  that  dwelt  in  Lydda  and  Saron,  saic  him]  Saron 
was  that  champaign  country  that  lay  between  Joppa  and 
Lydda.  The  long  affliction  of  this  man  had  been  well  known, 
and  his  cure,  consequently,  became  a  subject  of  general  ex- 
amination :  it  was  found  to  be  real.  It  was  known  to  have 
been  performed  by  the  grace  and  mercy  of  Christ;  and  the 
consequence  of  all  this  conviction  was,  that  all  these  people 
became  Christians. 

3t).  .Vow  there  was  at  Joppa]  Tliis  was  a  seaport  town  on 
tlic  coast  of  the  Mediterranean  sea,  about  a  day's  journey  from 
Jerusalem.  It  is  supposed  to  be  the  same  which  is  called  in 
the  Old  Testament  Jupho,  which  belonged  to  tlie  tribe  of  Dan, 
Josh.  xix.  46.  It  is  at  present  caWvil  Jaffa :  and  is  still  a 
place  of  considerable  note. 

A  certain  disciple  named  Tabitha]  This  word  is  more  pro- 
perly Syriac,  than  He/irew.  \laj,  tcbitho  is  the  word  in  the 
Syriac  version,  and  is  their  manner  of  writing  the  Hebrew 
•>3s  tsrlii ;  the  13  telh  being  changed  for  the  x  tsaddi.  The 
W(.id  }.a4  tabio,  and  the  feminjne  ^i^oj,  tabitho,  have  the 
same  meaning  as  the  Hebrew  lax  tsebi,  and  the  Greek  Aopvnj, 
Dorcas,  and  signify  the  gazel  or  antelope ;  and  it  is  still  custo- 
mary in  the  east,  to  give  the  names  of  beautiful  animals  to 
young  women.  The  comparison  of  flne  eyi's  to  those  of  the 
antelope,  is  continually  occurring  in  the  writings  of  the  Ara- 
bic and  Persian  poets.'  The  person  in  the  text  probably  had 
her  name  in  the  S(imc  way.  She  was  very  beautiful,  and  was 
therefore  called  Tabitha  and  Dorcas. 

TViis  ttoman  was  full  of  good  works]  Shf  spent  her  life  in 
acts  of  kindness  and  charity.  Her  soul  \\i\s  full  of  love  to 
God  and  man  ;  and  her  whole  time  wasjillcd  up  with  works 
of  piety  and  mercy. 

37.  She  was  sick,  and  died]  Even  her  holiness  and  useful- 
ttess  could  not  prevent  her  from  sickness  and  death.  Dust 
thou  art,  and  to  dust  thou  shalt  return,  is  a  decree  that  must 
''^  (""'filled  even  on  the  saints;  /or  the  body  is  dead,  senten- 
ced to  death,  because  of  sin,  though  the  spirit  be  life,  because 
of  righteousness. 

WJiom  when  they  had  washed]  Having  the  fullest  proof  that 
she  was  dead,  they  prepared  her  for  interment,  jn  most  na- 
tions of  the  worldl,  it  was  customary  to  wash  their  dead  be- 
fore they  buried  them ;  and  before  they  laid  them  out.  to  tie 
in  state,  as  Homer  tells  us  was  the  case  with  the  body  of  Pa- 
troclus  : 

Slsciiraiv,  'cTapoitriv  ckckXcto  iio;  AxiXAtnf, 

Afi(^(  nvpi  s-r)<jai  Tpiiro6a  ficyav  o<tipa  ra^isi 


died  :  whom  when  they  had  washed,  they  laid  her  in  '  an  up- 
per chamber. 

38  And  forasmuch  as  Lydda  was  nigh  to  Joppa,  and  the  dig; 
cipUs  had  heard  that  Peter  was  there ;  they  sent  unto  him 
two  men,  desiring  him  that  he  would  not  '  delay  to  come  t« 
them. 

39  Then  Peter  arose  and  went  with  them.  When  he  was 
come,  they  brought  him  into  the  upper  chamber:  and  all  the 
widows  stood  by  him  weeping,  and  .showing  the  cOats  and  gar- 
ments which  Dorcas  made,  while  she  was  with  them. 

40  But  Peter  '  put  them  all  forth,  and  '  kneeled  down,  and 
prayed  ;  and  turning  him  to  the  body,  °  said,  Tabitha,  arise. 

9  Chap.  1.  13.— I  Or,  be  grievcd.-»  Mall.  9.  25.-1  Cliiip.7.  CO  — u  Mark  5.  41,42 
John  II.  «. 


TlarpoKXov  Xuvirciav 

Kai  TOTC  iff  Xovaav  re,  Kat  cXcitpav  Xin'  cXaico. — 

Iliad,  .xviii.  343. 
"  So  saying,  he  bade  his  train  surround  with  fire 
A  tripod  huge,  that  they  might  quickly  cleanse 
Patroclus,  from  all  stains  of  clotted  gore. 
They  on  the  blazing  hearth  a  tripod  placed, 
Infus'd  the  water,  tlirust  dry  wood  beneath, 
And  soon  the  tlames  encompassing  around 
Its  ample  belly,  warmed  the  Hood  within. 
Soon  as  the  water  in  the  singing  brass 
Simmered,  they  bath'd  him,  and  with  limpid  oil 
Anointed. 

They  stretch'd  liim  on  his  bed,  then  cover'd  him 
From  head  to  feet  with  linen  texture  light. 
And  with  a  wide  unsullied  mantle  last." —  Cowpeb 
The  leaking  or  watching  of  tlie  dead,  was  also  practised 
among  the  ancient  Greeks,  as  we  learn  t^i-om  a  preceding  pa- 
ragraph, where  Achilles,  addressing  his  dead  friend  Patroclus, 
tells  him, 

To(f>pa  ?ic  fioi  irapa  vrjvai  Ko.pMviai  KCiacai  ayroii' 
A^0i  ic  <Te  Tpotai  Kat  AapSaviSci  flaOvKuXiToi 
KXavaovrat,  vvktos  t  c  Hat   tinara  SaK  pvxoij- 
cat.  n.  xviii.  338. 

"  Mean  time,  amonij 
My  lofty  gallies  thou  shalt  lie,  with  tears 
Mourned  day  and  night,  by  Trojan  captives  fair 
And  Dardan,  compassing  thy  bier  around." — CowPER. 
A  similar  derfcriplion  is  given  by  Virgil  of  the  funeral  obse 
quies  of  Misenus,  jEneid,  vi.  ver.  212. 

Nee  minus  interea  Misenum  in  Iktore  Teucri 
Fltbant,  et  cinere  ingrato  suprema/erebant. 

Pars  calidos  latices  et  aena  u7idantia  flammts 
Expediunt,  corpusgueVavanlfrigentiset  U7iguunl 
Fit  gemitus  :  turn  metnbra  toro  dejleta,  reponu7it 
1-urpureasque  super  vestis  velanuna  7iota 
Conjiciunt,  &c. 

"  Meanwhile,  tlie  Trojan  troops  with  weepi7ig  eyes 
To  dead  jyiisenus  pay  his  obsequies. 
First  from  the  ground  a  lofty  pile  they  rear. 
Of  pitch-trees,  oaks,  and  pines,  and  unctuous  fir: 
The  fabric's  front,  with  cypress  twigs  they  strew  j 
And  slick  the  sides  with  boughs  of  baleful  yew, 
The  topmost  part,  his  glitt'ring  arms  adorn  ; 
Warm  waters  then  in  brazen  cauldrons  bornCj 
Are  poured  to  wajth  his  body,  joint  by  joint ; 
And  fragrant  oils  the  stiffened  limbs  anoint; 
With  groans  and  cries  Misenus  they  deplore. 
Then  •">n  a  bier  with  purple  cover'd  o'er 
The  breathless  body,  thus  bcwail'd,  they  lay."— Dktde.v. 
These  rites,   in  many  respects,  resemble  those  still  used 
among  the  native  Irish.     See  the  account  of  the  funeral  cere- 
monies of  the  Egyptians,  in  the  notes  on  Gen.  chap.  1. 2.    The 
primitive  Christians  washed  the  bodies  of  their  dead,  not  only 
out  of  decency  and  affectionate  respect  to  them  ;  bnt  as  a  to- 
ken of  their  firm  belief  in  the  resurrection  o/  the  dead. 

.38.  Sent  to  Peter — desiring  that hewould  not  delay  tocome.] 
Tabitha  died  at  Joppa,  and  Peter  was  at  Lydda,  about  four 
leagues  distant.  But  why  did  they  send  for  Peter  !  We  can- 
not tell.  It  is  not  likely  that  they  had  any  expectation  that  he 
should  raise  her  from  the  dead;  for  none  of  the  apostles  had 
as  yet  raised  any:  and  if  God  did  not  choose  to  restore  Ste- 
phen to  life,  this  favour  could  not  be  reasonably  expected  in 
behalf  of  in/Vrior  persons.  HoAVeVer,  thcy  might  hope,  that 
he  who  cured  Eneas  at  Lydda,  might  cure  Dmcas ;  for  it  is 
probable  that  they  had  sent  for  Peter  before  she  died  ;  and  in 
this  sense  we  might  understand  the  a-ncrctXav  of  the  text. 

39.  Showing  the  coats  and  gar7/ient.i]  Xirowas  Kat  i  /larta, 
the  outer  and  inner  gamients.  These,  it  appears,  she  had 
made  for  the  poor,  and  more  particnlarly  for  poor  widows,  in 
whose  behalf  she  had  incessantly  laboured. 

40.  Peter  put  them  all  forth,  and  kneeled  down,  and  pray- 
ed] It  was  not  even  known  to  Peter,  that  God  would  work 
this  miracle;  therefore  he  put  all  the  people  out,  that  he  might 
seek  the  will  of  God  by  fervent  prayer,  and  during  his  sup- 
j>licalions,  be  liable  neilUcnr  \o  distraction  nor  interruption, 
which  he  must  have  experienced,  had  he  permitted  this  com- 
pany of  weeping  icidows  to  remain  in  the  chamber. 

And  tur7nng—to  the  body]  Xuyiia;  the  lifeless  body,  for  the 
spirit  had  already  departed. 
Said,  Tabitha,  arise]    During  his  wrestling  with  God,  he, 
371 


Many  in  Joppa  believe. 


THE  ACTS. 


Peter  tarries  witTi  Simon 


And  she  opened  her  eyes;  and  when  she  saw  Peter,  she 
sat  up. 

41  And  he  gave  her  his  hand,  and  lifted  her  up,  and  when  he 
had  cabled  the  saints  an&  widows,  he  presented  her  ahve. 


,•  John  ll,45.&ia.ll. 


had,  nndonbtedly,  received  confidence  that  she  would  be  raised 
at  his  word. 

And  when  she  saw  Peter,  she  sat  up.]  As  Dorcas  was  a 
a  woman  so  eminently  holy,  her  happy  soul  had  doubtless 
gone  to  the  paradise  of  God.  Must  she  not  therefore  be  filled 
With  regret  to  find  herself  thus  called  back  to  earth  again  1 
And  must  not  the  remembrance  of  the  glories  she  had  now 
lost,  fill  her  with  dislike  to  all  the  goods  of  earth  J  No :  for, 
I.  As  a  saint  of  God,  her  Maker's  will  must  be  hers:  because 
she  knew  that  this  JPi'W  must  be  ever  6es<.  2.  It  is  very  likely 
that  in  the  case  of  the  reviviscence  of  saint  or  sinner,  God 
mercifully  draws  a  veil  over  all  they  have  seen  or  known,  so 
that  they  have  no  recollection  of  what  they  have,  either  seen 
or  lieard.  Even  St.  Paul  found  it  impossible  to  tell  what  he 
had  heard  in  the  third  heaven,  though  he  was  probably  not  in 
the  state  of  the  dead.  Of  the  economy  of  the  invisible  world, 
God  will  reveal  nothing.  We  walk  here  by  faith,  and  not  by 
sight. 

41.  Saints  and  tcidows.  In  primitive  times,  the  widows 
formed  a  distinct  ^)a;7  of  the  Christian  church. 

42.  Many  believed  in  the  Lord.]  Tliat  is,  in  Christ  Jesus, 
in  whose  name  and  through  wliose  power  they  understood  this 
miracle  to  be  wrought.  This  miracle,  as  well  as  that  at  Lydda, 
was  not  only  the  mean  of  strengthening  the  faith  of  the  disci- 
ples, and  gaining  credit  to  the  cause  of  Christianity ;  but  also 
of  bringing  many  sincere  converts  to  the  Lord,  so  that  the 
church  was  thereby  both  builded  up  and  multijMed. 

43.  He  tarried  many  days  in  Joppa]  Taking  advantage  of 
the  good  impression  made  on  the  people's  minds  by  the  mii-a- 
cle,  he  preached  to  them  the  great  truths  of  Cliristianity;  and 
thus  established  them  in  the  faith. 

Simon  a  tamier]  Wliether  the  original  word  /Svpaev;,  sig- 
nifies.a  tanner  or  a  currier,  is  of  little  consequence.  The 
person  who  dealt  in  the  liides,  whether  of  clean  or  unclean 
animals,  c^juld  not  be  in  high  repute  among  tlie  Jews.  Even 
in  Joppa  the  trade  appears  to  liave  been  reputed  unclean  ; 
and  therefore  this  Simon  had  his  house  by  the  sea-side.  See 
chap.  X.  6.  Of  the  trade  itself,  the  Talmudists  speak  with 
great  contempt:  they  reckon  it  nmong  ble7nishes.  See  proofs 
in  Schoetigen. 

1.  Thus  terminates  what  has  not  been  improperly  called, 
the  first  period  of  the  Christian  church,  which  began  at  the 
day  of  peiitecost,  chap.  ii.  and  continued  to  the  resurrection  of 
Dorcas  ;  a  period  of  about  eight  years.  During  the  whole  of 
this  time,  the  Gospel  was  preached  to  the  Jews  only,  no  Gen- 
tile being  called,  before  Cornelius  ;  the  account  of  whose  con- 
yersion,  and  the  divine  vision  that  led  to  it,  are  detailed  in 
the  following  chapter.  Salvation  was  of  the  Jews:  theirs 
were  tlie  fallK^rs,  the  covenautSj  and  the  promises  ;  and  from 
them  came  Christ  Jesus ;  and  it  was  right  that  they  should 
have  the  first  ollbr  of  a  salvation,  which,  while  it  was  a  light 
to  lighten  the  Gentiles,  was  to  be  the  glory  of  the  Israelilish 
people.  When  they  utterly  rejected  it,  then  the  apostles  turn- 
ed unto  the  Gentiles.  Among  them  the  Christian  church  was 
founded  ;  and  tlius  the  reprobates  became  the  elect;  and  the 
elect  became  reprobates.  Reader !  behold  tlie  goodness  and 
severity  of  God !  towards  them  that  fell,  severity  ;  but  towards 
thee  goodness,  if  thou  continue  in  his  goodness;  otherwise 
thou  also  shall  be  cut  off,  Rom.  xi.  22.  Thou  canst  only  stand 
by  failli ;  and  be  not  high-minded,  but  fear.  Nothing  less 
than  Christ  dwelling  in  thy  lieart  by  faith,  can  save  thy  soul 
unto  eternal  life. 

2.  The  conversion  of  Savil  of  Tarsus  is  one  of  the  most  re- 
markable facts  recorded  in  the  history  of  the  Christian  chiH'ch. 
When  we  consider  the  man;  the  manner  in  which  he  was 
brought  to  the  knowledge  of  the  tratli ;  the  impression  made 
on  his  own  mind  and  heart  by  the  vision  he  had  on  his  way 
to  Damascus,  and  the  effect  produced  in  all  his  subsequent 
life,  we  have  a  series  of  tlie  most  convincing  evidences  of  the 
truth  of  the  Christian  religion.  In  this  light  he  ever  viewed 
the  subject  himself;  the  manner  of  his  conversion  he  ever 
appealed  to,  as  the  most  proper  apology  for  his  conduct ;  and 
on  several  most  important  occasions,  he  not  only  refers  to  it, 
but  enters  into  a  detail  of  its  circumstances,  that  his  hearers 
might  see  that  tho  excellency  of  tlie  power  was  of  God,  and 
not  of  man. 

Saul  of  Tarsus  was  not  a  man  of  a  light,  fickle  and  unciUti- 
vated  mind.  His  natural  powers  were  vast,  his  character 
the  most  decided,  and  his  education,  as  we  learn  from  his 
historian,  and  from  his  writings,  was  at  once  both  liberal  and 
profound.  He  was  born  and  brought  up  in  a  city  which  en- 
joyed every  privilege  of  which  Rome  itself  could  boast;  and 
was  a  successful  rival  both  of  Rome  and  Athens  in  arts  and 
science.    Though  a  Jew,  it  is  evident  that  his  education  was 

372 


42  And  it  was  Xnown  throughout  all  Joppa ;  v  and  many  be- 
lieved  in  the  lord. 

43  And  it  came  to  pass,  that  he  tarried  many  days  in  Joppa, 
with  one  «  Simon  a  tanner. 

w  Chip,  10.  6. 


not  confined  to  matters  that  concerned  his  own  people  and 
country  alone.  He  had  read  the  best  Greek  writers,  as  his 
style,  allusions,  and  quotations,  sufficiently  prove;  and  in 
matters  which  concern  his  own  religion  he  was  instructed  by 
Ga^naliel,  one  of  the  most  celebrated  doctors  the  synagogue 
had  ever  produced.  He  was  evidently  master  cf  the  three 
great  languages  which  were  spoken  among  the  only  people 
who  deserved  the  name  of  nations ;  the  Hebreic,  and  its  pre- 
vailing dialect,  the  Chaldaio-Syriac ;  the  Greek  and  the  La- 
tin; languages,  which,  notwithstanding  all  the  cultivation 
through  which  the  earth  has  passed,  maintain  their  rank, 
which  is  a  most  decisive  superiority  over  all  the  languages  of 
the  universe.  Was  it  likely  thatsuch  aman,  possessing  such 
a  mind,  cultivated  to  such  an  extent,  could  have  been  impo- 
sed on,  or  deceived!  The  circumstances  of  his  conversion 
forbid  the  supposition  :  tliey  do  more  ;  they  render  it  impossi- 
ble. One  consideration  on  this  subject  will  prove,  that  impos- 
ture in  this  case  was  impossible  :  He  had  no  communication 
with  Christians ;  the  men  that  accompanied  him  to  Damascus 
were  of  his  own  mind  ;  virulent,  determined  enemies  to  the 
very  name  of  Christ :  and  his  conversion  took  place  in  the 
open  day,  on  the  open  road,  in  company  only  with  such  men 
as  the  persecuting  high-priest,  and  sanhedrim  thought  proper 
to  be  employed  in  the  extermination  of  Christianity.  In  sucli 
circumstances,  and  in  such  company,  no  cheat  could  be  prac- 
tised. But  was  not  he  the  deceiver  1  The  suppo.«itioii  is 
absurd  and  monstrous,  for  this  simple  reason,  that  there  wa? 
no  motive  that  could  prompt  him  to  feign  what  he  was  not ; 
and  no  end  that  could  be  answered  by  assuming  the  profe.s- 
sion  of  Christianity.  Christianity  had  in  it  such  principles 
as  must  expose  it  to  the  hatred  of  Greece,  Rome,  and  Judea. 
It  exposed  the  absurdity  and  folly  of  Grecian  and  Roman  su- 
perstition and  idolatry ;  and  asserted  itself  to  be  the  completion, 
end,  and  perfection,  of  the  whole  Mosaic  economy.  It  was 
therefore  hated  by  all  those  nations ;  and  its  followers  despi- 
sed, detested,  and  persecuted.  From  the  profession  of  sucli 
a  religion  so  circumstanced,  could  any  man,  who  possessed 
even  the  most  moderate  share  of  common  sense,  expect  secu- 
lar emolument  or  advantage?  No!  Had  not  this  apostle  ot 
the  Gentiles  the  fullest  conviction  of  the  truth  of  Christianilr, 
the  fullest  proof  of  its  heavenly  influence  on  his  own  soul,  the 
brightest  prospect  of  the  reality  and  Olessedriess  of  the  spirit- 
ual world,  he  could  not  have  taken  one  step  in  the  path  which 
the  doctrine  of  Christ  pointed  out.  Add  to  this,  that  he  lived 
long  after  his  conversion,  saw  Christianity  and  its  influence 
in  every  point  of  view;  and  tried  it  in  all  circumstances. 
What  was  the  result"!  The  deepest  conviction  of  its  tnitli  : 
so  tliat  he  counted  all  things  dross  and  dung  in  conifmrison  of 
the  excellency  of  its  knowledge.  Had  he  continued  a  Jen\ 
he  would  have  infallibly  risen  to  the  first  dignities  and  hon- 
ours of  his  nation  ;  but  he  willingly  forfeited  all  liis  secular 
privileges,  and  well-grounded  expectations  of  secular  honour 
and  emolument,  and  espoused  a  cause  from  which  he  could 
not  only  have  no  expectation  of  worldly  advantage,  but  which, 
most  evidently  and  necessarily,  exposed  him  to  all  sorts  of 
privations,  suffVirings,  hardships,  dangers,  and  death  itself ! 
These  were  not  only  the  unavoidable  consequences  of  the 
cause  he  espoused :  but  he  had  them  fully  in  his  apprelien- 
slon,  and  constantly  in  his  eye.  He  predicted  them,  and 
knew  that  every  step  he  took  was  a  progressive  advance  in 
additional  sufferings,  and  the  issue  of  his  journey  must  be  ii 
violent  death  ! 

The  whole  history  of  St.  Paul  proves  him  to  be  one  of  the 
greatest  of  men ;  and  his  conduct  after  he  became  a  Chris- 
tian, had  it  not  sprung  from  a  divine  motive,  of  the  truth  of 
which  he  had  the  fullest  conviction,  would  have  shown  him  to 
be  one  of  the  weakest  of  men.  The  conclusion  therefore  is 
self-evident,  that  in  St.  Paul's  call  there  could  be  no  impos- 
ture ;  that  in  his  own  tnind  there  could  be  no  deception,  that 
his  conversion  was  from  heaven ;  and  the  religion  he  pro- 
fessed and  taught,  the  infallible  and  eternal  tr\ith  of  Jehovah. 
In  this  full  conviction,  he  counted  not  his  life  dear  unto  him, 
but  finished  his  rugged  race  with  joy,  cheerfully  giving  up  hi.s 
life  for  the  testimony  of  Je.sus  ;  and  thus  his  luminous  sun  set 
in  blood,  to  rise  again  in  glory.  The  conversion  of  St.  Paul  is 
tho  triumph  of  Christianity  ;  his  writings,  the  fullest  exhibi- 
tion and  defence  of  its  doctrines  ;  and  his  life  and  death,  a 
glorious  illustration  of  its  principles.  Armed  with  the  history 
of  Paul's  conversion  and  life,  the  feeblest  believer  needs  not 
fear  the  most  powerful  infidel.  T/w  ninth  chapter  of  the  Arl.i 
of  the  Apostles,  will  ever  remain  an  inexpugnable  fortress  to 
defend  Christianity,  and  defeat  its  enemies.  Reader,  hath  not 
God  so  done  his  marvellous  works  that  they  may  be  had  in 
everlasting  remembrance  ■? 


Account  of  Cornelius, 


THE  ACTS. 


o  Roman  centurion. 


CHAPTER  X. 


An  angel  appears  to  Cornelius,  a  centurion,  and  directs  him  tn  spurt  in   ir.,,^^    r,  _   r>«.      .     ■     . 
salvaiion,\-6.     He  sends  accordingly,  7,  8.      Ilv/^rL  «riJe,fjrrs  IrennnJ^,.  Peter  to  instruct,  him  in  the  v^ay  of 
vision,  by  ,.hichkc  is  taught  how  he%d'uld  rreaVMe  (  "ui^  Q-fe      The  Zfenger.^ arnTe'^at  fkTh   """  V^""^''"'''' 
tanner,  and  deliver  their  message,  17-22.     Th^y  lodge  they;  tliutniyhi  nn.lnli^.fl  J'l         £  /^  '"'"**  "^  *""""  "'« 
Cesarea,u>here  they  find  Cornelius  and  A,«/r,r«^7a.S.!r^^^^^  1."//^  Z''':""^^,^:^-^^'""!"!''''^-'^-''^  <o 


THERE  was  a  certain  man  in  Cesarea,  called  Cornelius,  a 
centurion  of  the  band  called  the  Italian  band, 
■2*  A  devout  7/inn,  and  one  that  «>  feared  God   with  all   his 
liouse,  which  gave  much  alms  to  the  eeople,  and  prayed  to 
God  alway. 

3  ■=  He  saw  in  a  vision  evidently,  about  the  ninth  hour  of  the 
day,  an  angel  of  God  coming  in  to  him,  and  saying  unto  him 
Cornelius. 
8  And  wlWB  he  looked  on  him,  he  was  afraid,  and  said,  What 

n  Vtr.ca.  Ch.8.2.&2>.12.-b  V9r.35. 


NOTES.— I  have  already  observed  (see  the  conclusion  of  the 
pnxeding  chapter)  that  hitherto  the  apostles  contlned  their  la- 
bours among  the  Jews  and  circ\micised  proselytes  ;x\oi  ma 
kmg  any  olfer  of  salvation  to  the  Gentiles:  for  they  had  fully 
imbibed  the  opinion,  that  none  could  enter  into  the  kingdom 
of  God,  and  be  finally  saved,  tmless  they  were  circumcised 
and  became  obedient  to  the  law  of  Moses.  This  prejudice 
would  have  operated  so,  as  finally  to  prevent  them  from 
preaching  the  Gospel  to  the  Gentiles,  had  not  God,  by  a  parti- 
cular interposition  of  his  mercy  and  goodness,  convinced  Peter 
and  through  him  all  the  other  apostles,  that  he.  haj  accented 
the  (ifnides  as  well  as  theyeir.?,-  and  would  put  no  ditfer- 
'•ncc  between  the  one  and  the  oilier,  purifying  their  hearts  by 
faith,  and  giving  the  Gentiles  the  Holy  Ghost,  as  he  had  before 
Riveo  It  to  the  Jews.  The  means  which  he  used  to  produce 
this  convK;tion  in  the  minds  of  the  apastles,  are  detailed  at 
length  in  the  following  chapter. 

1.  7'Aere  teas  a  certain  man  in  Cesaren)  This  was  Cesa- 
rea of  Palestine,  called  also  Strata's  Totrer,  as  has  been  al- 
ready noted  ;  and  the  residence  of  the  Roman  procurator. 

A<:enturtO}i]  F.KaTai>apxii,  the  chief  or  captain  of  100  men 
as  both  the  Greek  and  Latin  words  imply.  How  the  Roman 
arniies  were  lormed,  divided,  and  marshalled,  see  in  the  notes 
on  Matt.  XX.  A  centurion  among  the  Romans  was  about  the 
same  rank  as  captain  among  us. 

The  barid,  called  the  Italian  band]  The  word  /nreipa,  whicli 
we  translate  band,  signifies  the  same  as  cofwrt  or  regiment 
which  sometimes  consisted  of  555  infanti-y  and  m  chivalry  • 
but  Ihe  cnhors  prima,  or  first  cohoit,  consisted  of  1105  infan- 
try, ajij  132  cavalry,  in  the  time  of  Vegetius.  But  the  cai^airy 
arc  not  to  be  considered  as  part  ol  the  cohort,  lint  rather  a 
company  joined  to  it.  A  Roman  legion  consisted  of  ten  co- 
horts ;  the  first  of  which  surpassed  all  the  others,  both  in  num- 
i*ers  and  in  dignity.  When  m  former  times  the  Roman  legion 
contained  GOai,  each  cohort  consisted  of  600,  and  was  divided 
into  three  OTaH//»//i/  hut  both  the  legions  and  cohorts  were 
afterward  various  in  the  m.mbers  they  contained.  As  there 
were  doubtless  many  Syrian  auxiliaries,  the  regiment  in 
(imstion  was  distinguished  from  them  as  consisting  of  Italian 
t.  c.  Jtoman  snkhcrs.  The  Italian  cohort  is  not  unknown 
among  the  Roman  writers:  Gruter  gives  an  inscription 
which  was  found  in  the  Furum  Sempronii,  on  a  fine  table  of 
marble,  nine  feet  long,  four  feet  broad,  and  four  inches  thick  • 
.on  which  are  the  following  words  : 

L.    MAESIO.  L.    F.    POL 

Bvpo.  pnoc.  Ava. 

TUIB.    MIL.    LEO.    X. 
APOI.LIMARIS.    TRIE. 
COH.    MIL.    ITALIC.    VOLUN-T 
«VAE.    EST.    IN   SYRIA.    PRAEF. 
PABRVM.    BIS. 

See  Gruter's  inscriptions,  p.  ccccxxxiii iv 

This  was  probably  the  same  cohort  as  that  mentioned  here 
by  St.  Luke;  for  the  tenth  legion  mentioned  in  the  above  in- 
scription was  certainly  in  Ju<fea,  A,  D.  69.  Tacitus  also  men- 
tions the  Italtca  legio,  the  Italic  legion,  lib.  i,  c.  59.  which  Ju- 
tuns  niatsus  had  under  his  command  in  the  province  of  I  y. 
cms.  \\e  learn  from  the  Roman  historians,  that  the  fifth 
tenth,  aiuiffleenth  legions  were  stationed  in  .ludea:  and  the 
third,  fourth,  sixth,  and  twelfth,  in  Syria.  The  Italic  legion 
\vas  m  the  battle  of  Bedriacum,  fought  A.  D.  69.  between  the 
'  !.I!*^i''^,^  \ifellius  and  Otho;  and  performed  essential  services 
to  the  Vitelhan  army.  See  Tacitus,  Hist  lib,  ii.  cap.  41.  The 
Jssue  of  this  battle  was  the  defeat  of  the  OthoniaRs,  ou  which 
viiio  Slew  hiinself ;  and  the  empire  was  confirmed  to  Vitellius. 
d„Z.l"r  ""^  ^'^'^''  "  necessary,  St.  Luke  carefully  gives 
n,i/tf,K  /"'■'*'.'''  '''''■'-'''  '""'y  n">ht  have  recourse  who 
m  gnt  be  disposed  to  doubt  his  statements  :  we  have  had  seve- 
^Tin^i   *  tlus  in  bus  Gospel.     See  especially  chap.  i.  I.  Ac. 

o  A   i'     "^^  """^  '''•=  ""'PS  there. 
«;»^cA,-r'*"."'  ""'"^    Evfftjff^f,  from  ev,  lull,  and  otftuyiai,  I 
«^a?er'        P«»"s°n  who  worships  the  true  God,  and  is  no 


is  it.  Lord  ?  And  lie  said  unto  liim.  Thy  prayers  and  thine  alms 
are  o»*me  up  for  a  memorial  before  Go,^ 

sm^ameTpet'er  :"'''■"  '"■'°''''"'  ""'^'■*'"  ^"""'^  ^""°°'  ^^''°^« 
6  He  l.xlseth  with  one  d  . Pinion  a  tanner,  whose  house  is  by 

J  And  when  the  angel  which  spake  unto  Cornelius  was  de- 
par  ed,  he  called  two  of  his  household  servants,  and  a  devout 
soldier  of  them  that  waited  on  him  continually  ; 

cVer..Tn.  Ch.  U  l3.-a  Ch.9.43.-<!  Ch.  1 1. 11. 


One  that  feared  God]  i>o!?uvncvos  top  eioy,  one  who  waa 
acquainted  with  tlic  true  God,  by  meansof  his  word  and  law.s- 
who  resp.-cl.;d  these  laws,  and  would  not  dare  to  oflVnd  his 
l/God  ^^^'  '^  "ecessarily  implied  in  the  fear 

WpA  all  fus  house]  He  took  care  to  instruct  his  family  in 
the  knowledge  which  he  himself  had  receiredj  and  to  esta- 
blish tlie  woi-shin  of  God  in  his  house.  ■.<"""'  esia 

,.?1'-^  T'-''  "'"'"J  .  "'^  '"'■''  ^^  ^°'^  'ed  him  to  love  men  ; 
charit  ^"^  "^  sincerity  by  acts  of  beneficence  ami 

Prayed  to  God  alway.]  Felt  himself  a  dependent  creature : 
knew  l,e  had  no  good,  ,l>iK  what  he  had  received;  and  con! 
sidered  God  to  be  the  fouutaiti  whence  he  was  to  derive  nil  his 
■blcMsiugfi.  He  prayed  In  God  ahray  ;  was  ever  in  the  srArit 
o!  prayer  and  frequently  in  the  act.  What  an  excellent  cha- 
racter IS  this  !  and  yet  the  man  was  a  Gentile!  He  was  what 
a  ^etr  would  repute  cow ;ho«  and  unclean,  see  ver  aS  He 
was  therefore  not  circumcised  ;  but,  as  he  worshipped  the 
tnieGod,  without  any  idolatrous  mixtures,  and  was  in  good 
report  among  all  the  nation  of  the  Jews,  he  was  undoubtedly 
what  was  called  a  proselyte  of  the  gate,  though  not  a  proselute 
of  justice;  because  he  had  not  entered  into  the  bondofthrco. 
vena^thy  ctrcumcision.  This  was  a  proper  person,  beine  so 
much  of  a  Jew,  and  so  much  of  a  Gentile,  to  form  .the  cSn- 
necting  link  between  both  people;  and  God  chose  him,  that 
the  salvation  of  the  Jews  might,  with  as  little  observation  as 
possible,  be  transmitted  to  the  Gentiles.  The  choice  of  such 
a  pcrwa,  through  whom  the  door  of  faith  was  opened  to  tlie 
heathe^  world,  was  a  proof  of  the  wisdom  and  goodness  of 
»?  ,  r."  '"'!"  "'^^  ^"^  chosen  to  this  honour  was  not  a  nrs- 
fl^?ate  Gentile  ;  nor  yet  a  circumcised  proselyte.  He  was  a 
Genltle,  amiable  and  pure  in  his  manners:  and,  for  his  piety 
and  cliantableness,  held  in  high  estimation  among  all  the  na- 
tion ol  tlie  Jews.     Against  such  a  person  they  could  not  with 

ri^'glft  o?  tlfeXlf^il^"""'^  "^^^'"""^  ''°"'-  -'  "P°"  "- 

3.  Hesaxo  in  a  viswn  evidently]  The  text  is  as  plain  as  it 
can  be,  that  an  angel  of  God  did  appear  to  Cornelius.  This 
was  in  a  vision,  i  e.  a  si(7)fr»«n/ra/ representation  ;  and  it 
was  0a.'£^(oj,  manifestly,  evidently  made  ;  and  at  such  a  time 
too,  as  precluded  the  possibility  of  his  being  asleen  ;  for  iUyil 
about  th,  ninth  hour  of  the  day,  answering  to  our  tliree  o'clock 
in  the  afternoon,  (see  note  on  chap.  iii.  1.)  the  time  of  publi-c 
prayer,  according  to  the  custom  of  the  Jews  ;  and  while  Peter 
was  engaged  in  that  sacred  duty.  The  angelic  abearance  to 
Cornelius  was  something  similar  to  that  made  to  Uaniel, 
chap  IX.  20-23.  and  that  especially  to  Zachariah,  the  father  of 
John  Baptist,  Luke  i.  11,  &c. 

4.  Till/ prayers  and  thine  alms  are  comeupforamemorial] 
Being  all  performed  in  simplicity  and  godly  sincerity  thev 
were  acceptable  to  the  Most  High  y  Bmcciuy,   iiiey 

Come  up  for  a  memorial :  this  form  of  speech  is  evidently 
borrowed  from  the  sacrificial  svstem  of  the  Jews.  Pious  and 
sincere  prayers  are  high  in  God's  estimation;  and  therefore 
are  said  to  ascend  to  him,  as  the  smoke  ami  flame  of  the  burnl- 
offering  appeared  to  ascend  to  heaven. 

These  prayers  and  alms  came  up  for  a  memorial  before 
God  :  this  is  a  manifest  allusion  to  the  ineat-oflTering.  which  in 
Ix-v.  ii.  16.  IS  said  to  be  n-i^iN  azkerah,  a  memorial,  (speaiing 
after  the  manner  of  men,)  to  put  God  in  remembranfc  that 
^•J^",  a  person  was  his  woi-shipper,  and  needed  his  protection 
and  help.  So  the  prayers  antl  alms  of  Cornelius  ascended  be- 
lore  t.od  as  an  acceptable  sacrifice,  and  were  recorded  in  the 
kingdom  of  heaven,  that  the  answers  might  be  given  in  their 
due  season. 

^- Simon  a  tanner]    See  the  note  on  chap.  ix.  43. 

nliat  thou  oughtest  to  do]  From  tliie  it  appears  that  mat- 
tei-s  of  great  moment  had  occupied  the  mind  of  Cornelius 
He  was  not  satisfied  with  the  state  of  his  own  soul,  nor  with 
the  degree  he  possessed  of  religious  knowledge ;  and  he  set 
aoart  a  particular  time  for  extraordinary  fasting  and  prayer 
that  G^  might  farther  reveal  to  him  tlic  knowledge  of  his 
373 


Peter  is  instructed  by 


THE  ACTS. 


a  remarkable  vision. 


8  And  when  he  had  declared  all  these  things  unto  them,  he 
sent  them  to  Joppa. 

9  T  On  the  morrow,  as  they  went  on  their  journey,  and  drew 
nigh  unto  the  city,' f  Peter  went  up  upon  the  house-top  to  pray 
about  the  sixth  hour : 

10  And  he  became  very  hungry,  and  would  have  eaten :  but 
while  they  made  ready,  he  fell  into  a  trance, 

11  f  And  saw  heaven  opened,  and  a  certain  vessel  descending 
unto  him,  as  it  had  been  a  great  sheet 'knit  at  the  four  corners, 
and  let  down  to  the  earth  : 

12  Wherein  were  all  manner  of  four-footed  beasts  of  the  earth, 
and  wild  beasts,  and  creeping  things,  and  fowls  of  the  air. 

J3  And  there  came  a  voice  to  him.  Rise,  Peter ;  kill,  and  eat. 

14  But  Peter  said,  Not  so,  Lord ;  h  for  I  have  never  eaten  any 
thing  that  is  common  or  unclean. 

15  And  the  voice  spake  unto  him  again  the  second  time, 
•  What  God  hath  cleansed,  that  call  not  thou  common. 


will.  Perhaj)s  he  had  heard  of  Jesus,  and  had  been  perplexed 
with  the  different  opinions  that  prevailed  concerning  him  : 
and  now  prayed  to  God  that  he  might  know  what  part  he 
should  take;  and  the  answer  to  this  prayee  is,  "  Send  to  Jop- 
pa for  Simon  Peter,  he  shall  tell  thee  what  thou  oughtest  to  do." 
Tliis  clause,  so  explanatory,  is  wanting  in  almost  every  MS. 
and  Version  of  note.  Grieshach,  and  some  others,  have  left  it 
out  of  the  text. 

7.  And  a  devout  soldier]  It  has  already  been  remarked,  that 
Coi'nelius  had  taken  care  to  instruct  his  family  in  divine  things; 
and  it  appears  also  that  he  had  been  attentive  to  the  spiritual 
interests  of  his  regiment.  We  do  not  find  that  it  was  then, 
even  anjong  the  Romans,  considered  a  disgrace  for  a  military 
(jfflcer  to  teach  his  men  lessons  of  morality  and  piety  towards 
God. 

8.  Tie  sent  them  to  Joppa.]  It  has  been  properly  remarked, 
that  from  Joppa,  Jonah  was  sent  to  preach  to  the  Gentiles  of 
IVineveli ;  ancl  from  the  same  place  Peter  was  sent  to  preach 
the  Gospel  to  the  Gentiles  at  Cesarea. 

9.  074  the  morroic,  as  they  we7it  on  their  journey]  From 
Joppa  to  Cesarea  was  about  twelve  or  lifteen  leagues  ;  the 
messengers  could  not  have  left  the  house  of  Cornelius  till 
about  two  hours  befgre  sun-set ;  therefore,  they  must  have 
travelled  a  part  of  the  night,  in  order  tQ  arrive  at  Joppa  the 
next  day,  towards  noon.  Calmet.  Cornelius  sent  two  of  his 
household  servants,  by  way  of  respect  to  Peter ;  probably  the 
soldier  was  intended  for  their  defence,  as  the  loads  in  Judea 
were  by  no  means  safe. 

Peter  went  up  upon  the  housetop  to  pray]  It  has  often  been 
remarked,  that  the  houses  in  Judea  were  builded  with  flat 
fflofs,  on  which  people  walked,  conversed,  meditated,  prayed, 
j&c.  The  house-top  was  the  place  of  retirement;  and  tliitlier 
^eter  went  for  tlie  purpose  of  praying  to  God. 

10.  He  became  very  hungry]  U  seems  that  this  happened 
about  dinner  time^  for  it  appears  that  they  were  jnakitig 
ready,  irapaaKCvaC^ovToiv,  dressing  the  victuals  for  the  family, 
'file  dinner  among  the  ancienlg  was  a  very  slight  meal ;  and 
they  had  no  breakfast :  their  SK/ipcr  was  their  principal  meal. 
Anil  in  very  ancient  times,  they  ate  onlyojce  in  the  day.  Sup- 
per was  the  meal  at  which  they  saw  their  friends,  tlie  busi- 
ness of  the  day  being  then  finished. 

He  fell  into  a  trance]  Eircircacv  ctt'  avruv  ctcs-aa^t;,  an  ecstasy 
fisll  upon  him.  A  person  may  be  said  to  be  in  an  ecstasy  when 
transported  with  joy  or  admiration  ;  so  that  he  is  insensible  to 
every  object,  but  that  on  which  he  is  engaged.  Peter's  ecstasy 
is  easily  accounted  for :  he  went  up  to  the  housetop  to  pray  : 
at  first  he  felt  keen  hunger;  but  being  earnestly  engaged  with 
God,  all  natural  appetites  became  absorbed  in  the  intense  ap- 
plication of  his  soul  to  his  Maker.  While  every  passion  and 
appetite  was  under  this  divine  influence,  and  the  soul,  without 
let  or  hinjerance,  freely  conversing  with  God,  then  the  vision- 
ary and  symbolical  representation  mentioned  here,  took  place. 

11.  And  saw  heaven  opened]  His  mind  now  entirely  spirit 
ualized,  and  absorbed  in  heavenly  contemplation,  was  cajiable 
of  discpverjes  of  the  spiritual  world;  a  world  which,  with  its 
nX^piofia,  or  plenitude  of  inhabitants,  surrounds  us  atall  times; 
but  which  we  are  incapable  of  seeing,  through  the  dense  me- 
dium of  Jlesh  and  blood,  and  their  necessarily  concomitant 
eiirthly  passions.  Much,  however,  of  such  a  world  and  its 
economy,  may  be  apprehended  by  him  who  is  purified  from 
all  filtliihess  of  the  flesh  and  spirit ;  and  who  has  perfected 
holiness  in  the  fear  of  God.  but  tliis  is  a  subject  to  wliich 
the  etithusiq^sf  |n  vain  attempts  to  ascend.  The  tttrbulent 
working  o(  hy§  irjiggipaficin,  and  the  gross  earthly  crudities 
which  he  wishes  to  ,gbtru4e  on  the  world  as  revelations  from 
CJod,  afford  a  sufiicient  refutation  of  their  own  blasphemous 
pretensions. 

A  great  sheet  knit  at  thffour  corners]  Perhaps  intended 
to  be  an  emblem  of  the  universe,  and  its  various  nations,  to 
the  four  corners  of  which  the  Gospel  was  to  extend  i  and  to 
offer  its  blessings  to  all  the  inhabitants,  wi.thout  disfirjction  of 
natipn,  &c. 

12.  All  manner  of  four-footed  beasts,  &c.]  Every  species  of 
quadrupeds,  wlietner  wild  or  domestic;  all  reptiles,  and  all 
f'nrls.  Consequently,  both  the  clean  and  uticlean,  w?ri;  pre- 
sent ill  this  visionary  representation:  those  that  the  Jewish 
Jaw  allowed  to  be  sacrificed  to  God,  or  proper  for  food  ;  as  well 
ua  lljoso  which  that  law  had  prohibited  ia  both  cases  ;  such 

374 


16  This. was  done  thrice;  and  the  vessel  was  received  up 
again  into  heaven. 

17  Tl  Now  while  Peter  doubted  in  himself  what  this  vision 
which  he  had  seen  should  mean,  behold,  the  men  which  were 
sent  from  Cornelius  had  made  inquiry  for  Simon's  house,  and 
stood  before  the  gate, 

18  And  called,  and  asked  whether  Simon,  which  was  sur- 
named  Peter,  were  lodged  there  t 

19  While  Peter  thought  on  the  vision,  k  the  Spirit  said  unto 
him.  Behold,  three  men  seek  thee. 

'20  '  Arise,  therefore,  and  get  thee  down,  and  go  with  them, 
doubting  nothing  :  for  I  have  sent  them. 

21  Then  Peter  went  down  to  the  men  which  were  sent  unto 
him  from  Cornelius ;  and  said.  Behold,  I  am  he  whom  ye  seek : 
what  is  the  cause  wherefore  ye  are  come"! 

22  And  they  said,  ""  Cornelius  the  centurion,  a  just  man,  and 
one  that  feareth  God,  and  "of  good  report  among  all  the  nation 

kCh. 


as  the  beasts  that  do  not  chew  the  cud;  fish  which  have  no 
scales  ;  fowls  of  prey,  and  such  others  as  are  specified  in 
Lev.  xi.  where  see  the  notes. 

13.  Hise,  Peter  ;  kill,  and  eat.]  OvaovKUt  (paye,  sacrifice  and 
eat.  Though  this  verb  is  sometimes  used  to  signify  the  slay- 
ing oi  animals  for  food;  yet,  as  the  proper  notion  is  to  slay 
for  the  purpose  of  sacrifice,  it  appears  to  me  to  be  better  to 
preserve  that  meaning  here.  Animals  that  were  offered  in  sa- 
crifice, were  considered  as  given  to  God;  and  when  he  re- 
ceived the  life,  the  flesh  was  given  to  those  who  offered  the  sa- 
crifice that  they  might  feed  upon  it:  and  every  sacrifice  hnd 
in  it  the  nature  of  a  covenant;  and  covenants  were  usually 
made  by  eating  together  on  the  flesh  of  the  sacrifice  oflercil 
on  the  occasion  ;  God  being  supposed  to  be  invisibly  present 
with  them,  and  partaking  of  the  feast.  The  Jetns  and  Gen- 
tiles are  certainly  represented  by  the  clean  and  unclean  ani- 
mals in  tliis  large  vessel :  these,  by  the  ministry  of  the  Gospel, 
were  to  be  oflfered  up  a  spiritual  sacrifice  to  God.  Peter  was 
to  be  a  prime  instrument  in  this  work ;  he  was  to  offer  them 
to  God,  and  rejoice  in  the  work  of  his  hands.  The  spirit  of 
tlie  heavenly  direction  seems  to  be  this  :  "  The  middle  wall 
of  partition  is  now  to  be  pulled  down  ;  the  Jews  and  Gentiles 
are  called  to  become  one  flock,  under  one  shepherd  ami  bi- 
shop of  souls.  Tliou,  Peter,  shall  open  the  door  of  faitli  to  • 
the  Gentiles,  and  be  also  the  minister  of  the  circumcision. 
Rise  up  ;  already  a  blessed  sacrifice  is  prepared ;  go  and  offer 

it  to  God,  and  let  thy  soul  feed  on  the  fruits  of  his  mercy  and 
goodness,  in  thus  showing  his  gracious  design  of  saving  both 
Jews  and  Gentiles  by  Christ  crucified." 

14.  Common  or  unclean .]  Hy  cammon,  xotvov,  whatever  was 
in  general  use  among  the  Gentiles,  is  to  be  linderstood ;  by 
aKaOapTov,  unclean,  every  thing  that  was  forbidden  by  the 
Mosaic  law.  However,  the  one  word  may  be  considered  as 
explanatory  of  the  other.  The  rabbins  themselves,  and  many 
of  the  primitive  Fathers,  believed  that  by  the  unclean  ani- 
mals forbidden  by  the  law,  the  Gentiles  were  meant. 

15.  What  God  hath  cleansed]  God,  who  made  at  first  the 
distinction  between  Jews  and  Gentiles,  has  a  right  to  re- 
move it,  whenever  and  by  whatever  means  he  pleases :  he, 
therefore,  who  made  the  distinction,  for  wise  purposes,  be- 
tween the  clean  and  the  unclean,  now  pronounces  all  to  be 
clean.  He  had  authority  to  do  the  first;  he  has  authority  to 
do  the  last.  God  has  purposed  that  the  Gentiles  shall  have 
the  Gospel  preached  to  them :  what  he  therefore  has  cleansed, 
"  that  call  not  thou  cornmon." 

16.  This  was  done  thrice]  For  the  greater  certainty,  and  to 
make  the  deeper  impression  on  the  apostle's  mind. 

And  the  vessel  was  received  tip  again  into  lieaven.]  Both 
Jews  and  Gentiles  came  equally/rom  God;  and  to  him,  both, 
by  the  preaching  of  the  Gospel,  shall  again  return. 

17.  While  Peter  doubted — the  inen — stood  before  the  gate] 
In  all  this  we  find  an  admirable  display  of  the  economy  of 
Providence.  Cornelius  prays,  and  has  a  vision  which  pre- 
pares him  to  receive  instruction  from  Peter :  Peter  prays  and 
has  a  vision  which  prepares  and  disposes  him  to  give  instruc- 
tion to  Cornelius.  Whilp  he  is  in  doubts  and  perplexity  what 
the  full  meaning  of  the  vision  might  be,  the  messengei-s  who 
had  been  despatched  under  the  guidance  of  an  especial  pro- 
vidence, came  to  the  door :  and  the  Holy  Spirit  gives  him  in- 
formation that  his  doubts  should  be  all  cleared  up,  by  accouir 
panying  the  men  who  were  now  inquiring  for  him.  Uow  ex- 
actly does  every  thing  in  the  conduct  of  Providence  occur: 
and  how  completely  is  every  thing  adapted  to  time,  place,  and 
occasio7i!  all  is  in  weight,  measure,  and  number.  Those  sim- 
ple occurrences,  which  men  snatch  at  and  press  into  the  ser- 
vice of  their  own  wishes,  and  call  them  providential  open, 
ings,  may  indeed  be  links  of  a  providential  chain,  in  refe- 
rence to  some  other  matter  :  but  unless  they  be  found  to  speak 
the  same  language  in  all  thcir/)a77s,  occurrence  correspond- 
ing with  occurrence  ;  they  are  not  to  be  construed  as  indica- 
tions of  the  Divine  will  in  reference  to  the  claimants.  Many 
persons,  through  these  misapprehensions  miscarrying,  have 
been  led  to  charge  God  foolishly  for  the  unsuccessful  issue  of 
some  business  in  which  their  passions,  not  his  providence, 
prompted  them  to  engage. 

21.  Which  were  sent  unto  himfro7n  Cornelius]  This  clause 
is  wanting  In  almost  every  MS.  of  worth :  and  in  almost  a!| 
the  Versions. 


Peter  accompanies  the 


CHAPTER  X. 


servant.^  to  Ccsarca,  if-r. 


•f  the  Jews,  was  warned  from  God  by  a  holy  angel,  to  send  for 
Ihee  into  his  house  ;  and  to  hear  words  of  thee. 

23  Then  called  he  them  in,  and  lodged  them.  And  on  the  mor- 
row Peter  went  away  with  Iheui,  "and  certain  brethren  from 
Joppa  accompanied  him. 

24  And  the  morrow  after  they  enteri.'d  into  Cesaroa.  AndCor- 
Kclius  waited  for  them,  and  had  called  together  his  kinsmen 
and  near  friends. 

25  Ti  And  as  Peter  was  coming  in,  Cornelius  met  him,  and  fell 
down  at  his  feet,  and  worshipped  him. 

26  But  Peter  took  him  up,  saying,  >>  .Stand  up;  I  myself  also 
am  a  man. 

27  And  as  he  talked  with  him,  he  went  in,  and  found  many 
that  were  come  together. 

28  An^  he  said  unto  them,  Ve  know  how  "•  that  it  is  an  unlaw- 
ful thing  for  a  man  that  is  a  Jew  to  keep  company,  or  come 
unto  one  of  another  nation ;  but '  God  hath  showed  me  that  I 
should  not  call  any  man  common  or  unclean. 

29  Therefore  came  I  unto  yoii  without  gainsaying,  as  soon  as 
I  was  sent  for:  I  ask  therefore,  for  what  intent  ye  have  sent 
for  me  1 

oVer.4S.  Ch  II  12.— u  Ch.H  14,  15.  Rcv.19.10  fc  aS.''.— <J  Jolin  4.9.&  18.2S.  Ch. 
11,5.  (!»1  2.1^',14.— rCh.15.8,  9.  Kph.  ,1  G.-.  Cli.l.  lO.-l  >lMt.28  3.  Mark  IB  5. 
I.uk«a4.4.-u  V>r.4,aic.  Di>n  10.  la.-v  Hfb  6.  lU.-w  Dcu.IO.l?.  KChr.lS.?.  Job 
31.19.   Rom.'ill.  a»l.2.6.   Eph.6  9.  Col. 3  25.   lP«t.l.l7. 


lithold,  latn  he  whom  ye  seek]  A  sudden  unexpected  speech, 
3ike  the  address  of  iEneus  to  Dido;  when  the  cloud  in  which 
\if  wa.s  involved  suddenly  dissipated,  and  he  appeared  witli 
the  cvclaiiiation, 

coram  qtiem  quaritis,  adsum  ! — JEn.  lib.  i.  595. 

^^'^lat  is  the  cause  tche re/ore  ye  are  come  ?]  He  .still  did  not 
know  the  full  iiiipoit  of  the  vision;  but  being  informed  by 
tlie  Holy  Spirit  lh;il  three  men  were  seeking  him,  and  that  he 
Khould  go  Willi  them,  without  scruple  he  instantly  obeyed  ;  and 
liiuling  them  at  the  door,  desired  to  know  if  Ay  they  sought  him. 

22.  Cornelius  the  centurion,  &c.]  They  give  nim  the  sim- 
ple relation  which  they  had  received  from  Uieir  master.  Por 
the  character  of  (lotnclius,  see  the  comment  on  verse  2. 

To  hfur  icords  of  thee.]  But  of  what  kind  they  could  not  as 
y.-t  toll. 

•i.i.  Then  called  he  them  in,  &c.]  They  had  already  walked 
a  lung  jowrney  in  a  shoit  lime,  and  needed  refreshment;  and 
it  was  thouglit  e.xpedient  that  they  should  rest  that  niglit  with 
Simon  the  tanner. 

Certain  brethren  from  Joppa]  They  were  six  in  number, 
lis  we  learn  from  chap.  xi.  12.  It  was  necessary  that  there 
should  be  several  tritncs-ies  of  the  imjiortanl  tj-ansactions 
which  were  about  to  take  jilace,  as  an  noslight  evidence  would 
I'vrii  the  converted  Jews  believe,  that  repentance  unto  life, 
aiid  the  Holy  Spirit,  should  be  granted  to  the  Gentiles. 

>;i.  Jli.i  kinsmen  and  near  friends.]  Xvyytvcii,  his  j-c/ra- 
fiifi,  and  avayKaiovf  0(Xoi«f,  his  necessary  friends :  but  the 
Syriac  makes  avayKaiovf  an  epithet,  as  well  as  ovy  ycvcif,  and 
thus  the  passage  may  be  rend,  his  kinsmrjn,  his  domestics,  and 
his  friends.  It  appears  that  he  had  collected  the  whole  circle 
,of  his  intimate  acepiainlance,  that  they  also  might  profit  by  a 
rrvrlatlon  which  he  expected  to  come  immediately  from  hea- 
ven: and  these  amounted  to  many  persons;  sec  verse  27. 

25.  Fell  doicn  at  his  feet  and  icorshipped  him.]  As  Peter's 
,«<>niing  was  announced  by  an  angel,  Cornelius  might  have 
siinposed  that  Peter  himself  was  an  angel,  and  of  a  superior 
order;  seeing  he  came  to  announce  what  the  first  angel  was 

'i"t  ployed  to  declare:  it  was  probably,  in  consequence  of 

•this  tlioiight,  that  he  prostrated  himself  before  Peter,  oflering 
l^lin  the  highest  act  of  firiV  ri-spcct ;  for  there  was  nothing  in 
the  art  as  pi-rformed  by  Cornelius,  which  belonged  to  tlie 
wiirship  of  the  true  GoA.  Prostrations  to  superiors  were 
ruiiinion  in  all  .\siatic  countries.  The  Coiiex  Bezai,  and  the 
Uittei-  Syriar,  in  the  margin,  read  this  verse  dinerently  from 
all  other  MSS.  and  Versions;  thus,  But  as  Peter  drew  nigh 
ti.  Vesurea,  one  of  the  servants  ran  before,  and  told  that  he 
iras  roine  .  then  Cornelius  leaped  up,  and  met  him,  and  full- 
tng  at  his  feet,  he  worshipped  him.  This  is  a  very  reinark- 
alrle  addition,  and  relates  circumstances  that  we  may  natu- 
rally suppose  did  actually  take  ploce. 

2l).  t  myself  also  am  a  7nan.]  "Iain  not  an  angel;  lam 
etine  to  yon  simply  on  the  part  of  God,  to  deliver  to  you  the 
doctrine  of  eternal  lite." 

27.  And  as  he  talked  with  him]  Cornelius  had  met  Peter 
at  Some  short  dislijuce  from  his  house,  and  they  conversed 
tocether  till  they  went  in. 

2S.  Ye  know  how  that  it  is  an  unlawful  thing,  &c.]  He 
addresse<l  the  whole  company,  among  whoiu,  it  appears,  there 
were  persons  well  acquainted  with  Jewish  customs  ;  probably 
some  of  them  were  Jewish  proselytes. 

J}ut  God  bath  showed  me,  itc.'l  He  now  began  to  under- 
■taml  the  import  of  the  vision  which  he  saw  at  Joppa.  .\  Gen- 
tile is  not  to  be  avoided,  because  he  is  a  Gentile;  i;od  is  now 
the  J  *  "**  partition  wall  which  separated  them  from 

29.  I  ask— for  what  intent  ye  have  sent  for  me7]  Peter  had 
been  inforincd  of  this  by  the  servants  of  Cornelius,  ver.  22. 
but  as  all  the  company  might  not  have  been  informed  of  the 
^fr.T'.h".''^*'  ';*'■•  "!  ■'  '^■"'^'  '"vites  him  to  tell  hissto.v 
rn^^u;  ,1?  ^^l"^"w^\'''=■  ""S'"  be  the  better  prepared  t'o 
«^»L  h  1  h'™*'"'  ***"''?  ^'^  ^'"s  about  to  dispejise,  in  obedi- 
ence to  hu  divine  commission 


30  And  Cornelius  said.  Four  days  ago  I  wa.s  fasting  until  this 
hour ;  and  at  the  ninth  hour  I  prayed  in  my  house,  and,  be- 
hold, ■  a  man  stood  before  me  '  in  bright  clothing, 

31  And  said,  Cornelius,  "  thy  prayer  is  heard,  "  and  thine  aliii.s 
are  had  in  remembrance  in  the  sight  of  God. 

32  Send  therefore  to  Joppa,  and  call  hither  Simon,  whase  sur- 
name is  Peter ;  he  is  lodged  in  the  houseof  one  Simon  a  tanner 
by  the  sea  side  ;  who,  when  he  cometh,  shall  speak  unto  thee. 

.33  Iiiimedialely  therefore  I  sent  to  thee;  and  thou  hast  well 
done  that  thou  art  come.  Now  therefore  are  we  all  here  pre- 
sent before  God,  to  hear  all  things  tliut  are  commanded  thee 
of  God. 

34  1  Then  Peter  opened  his  mouth,  and  said,  »  Of  a  truth  I 
perceive  that  (Jod  is  no  respecter  of  persons : 

35  But  '  in  every  nation,  he  that  -feareth  him,  and  worketli 
rightc  oitsne.'W,  is  accepted  with  him. 

36  The  word  which  God  sent  unto  the  children  of  Israel, 
''preaching  peace  by  Jesus  Christ :  ('  he  is  Lord  of  all  :> 

37  That  word,  I  say,  ye  know,  which  was  published  thrnugli- 
oiit  all  Judea,  and  *  began  from  Galilee,  after  the  baptism 
which  J(jhn  preached  ; 

xri:.,p.ir,  s  Rom  a.i:i,27.t3.  a,  cg.&in.ia,  13.  icor.iais.  noi.s.is.  Eiih  ». 

13,  iaa.:i  C.-y  I«ai.h57.19.  Eph  Z.H,  16,  17    Col.l  SD.-i  M.llliciv  i)    IS.   Ron.. 


30.  Four  days  ago  I  was  fusting  until  this  hour]  It  waB 
then  about  three  o'clock  in  the  afternoon;  and  it  appeai-s  that 
Cornelius  had  continued  his  fast  from  three  o'clock  the  pre- 
ceding day  to  three  o'clock  the  day  following  ;  not  that  he  had 
fasted  four  days  together,  as  some  suppose;  for  even  if  he  did 
fast  four  day.s  consecutively,  he  ate  one  meaj  on  each  day. 
It  is  however  necessary  to  remark,  that  the  word  vi^rci'on; 
fasting,  is  wanting  in  ABC,  one  other;  the  Coptic,  ACthiopic, 
Armeniav,  and  Vulgate:  but  it  has  not  been  omitted  in  any 
edition  of  the  Greek  Testament. 

3!.  Thy  prayer  is  heard]  See  the  note  on  ver.  4.  Corne- 
lius prayed,  farted,  and  gave  alms.  It  was  in  this  iray,  he 
looked  fur  salvatiwi ;  not  to  purchase  it;  a  thought  of  this 
kind  does  not  appear  to  have  entered  into  his  mind :  but  these 
were  the  mcuiis  he  used  to  get  his  soul  brouglit  to  the  know- 
Iciige  of  the  truth.  The  reader  must  recollect  that  in  the  case 
I  of  Cornelius,  there  was  no  o^)C7i  vision  ;  he  used  the  light  and 
power  wliicli  God  had  already  given;  and  behold  how  migh- 
tily Gixi  increased  liis gifts!  He  that //a«/i,  i.  e.  that  uses  what 
he  has,  shall  receive  ;  and  no  man  can  expect  any  increaso 
of  light  or  life,  wlio  does  not  improve  the  grace  already  givi  ii. 
33.  Are  we  all  here  jiresent  before  God]  Instead  ui  before 
God,  the  Codex  Deiie,  Syriac,  ^-Elhiopic,  Armeniu7i,'au(l 
Vulgate,  read  before  thee.  The  people  were  all  waiting  for  the 
preacher,  and  every  heart  was  filled  with  expectation  ;  they 
waited  as  before  God,  from  whose  messenger  they  were  about 
to  hear  the  words  of  life. 

3-1.   God  is  no  respecter  of  persons]    He  does  not  esteem  a 
Jew,  because  he  is  nJcw  ;  nor  does  he  detest  a  Gentile,  because 
he   is  a  Gentile.    It  was  a  long  and  deeply  rooted  opinion 
among  the  Jews,  that  God  never  would  extend  his  favour  to 
the  Gentiles  ;  and  that  the  descendants  of  Jacob  only,  should 
enjoy  his  peculiar  favour  and  benediction.     Of  this  opinion 
was  St.  Peter,  previously  to  the  heavenly  vision  mentioned 
in  this  chajiter.     He  was  now  convinced  that  God  was  no 
I  respecter  oj  persons  ;  that  as  all  must  stand  before  his  judg- 
■  mcnt  seat,  to  be  judged  according  to  the  deeds  done  in  the 
jbody;  .so,  no  one  nation,  or  people,    or  individual,  could  ex- 
I  pect  to  find  a  more  favouiable  decision  than  another,  who  was 
:  precisely  in  the  same  moral  state:  for  the  phrase  respect  of 
I  persons,  is  used  in  reference  to  unjust  decisions  in  a  court  of 
\ju.stice,  where,  through  favour,  or  interest,  or  bribe,  a  culprit 
j  is  acquitted ;  and  a  righteous  or  innocent  person  condemned. 
I  See  Lev.  xix.  15.  Deut  i.  10,  17,  and  xvi.  19.     And  as  there  i.i 
I  no  iniquity  (decisions  contrary  to  equity)  with  God,  so  he 
{  could  not  shut  out  the  pious  prayers,  sincere  fasting,  and 
.  benevolent  almsgiving  of  Cornelius;  because  the  very  spring 
whence  they  proceeded  was  his  own  grace  and  mercy.  There- 
fore he  could  not  receive  even  a  Jew  into  his  favour  (in  pre- 
ference to  such  u  jiersoii)  who  had  either  abused  his  grace,  or 
made  a  less  godly  use  of  it  than  this  Gentile  had  done. 

35.  But  iti  every  nation  he  that  feareth  him,  iSic]   In  every 

nation  he,  who  according  tb  his  light  and  privileges,  fears 

j  God,  woi-shijis  him  alone,  (for  this  is  the  true  meanihg  of  the 

I  word,)  and  icorketh  rigteousness,  abstains  from  all  evil,  gives 

I  to  all  their  due,  injures  neither  the  body,  soul,  nor  reputation 

,  of  his  neighbour,  is  accepted  with  hin}.    It  is  not  therefore  the 

!  nation,  kindred,  profession,  mode,  or  form  of  worehip,  that 

j  the  just  Go<l  regards;  but  the  character,    the  stale  of  heart, 

and  the  moral  deportment.     For  what  are  professions,  &c.  in 

the  sight  of  that  God  who  trieth  spirits,  oiid  by  whom  actions 

j  are  weighed  !    He  looks  for  the  grace  he  has  given,  the  advan- 

,  Uiges  he  hasu(i;>rded,  and  the  improvement  of  all  these.     Let 

;  it  be  observed  further,  that  no  man  can  be  accepted  with  this 

,  just  God,  who  does  not  lire  up  to  the  advantages  of  the  stale 

III  which  Providence  has  placed  him:   why  was  Cornelius 

,  accepted  with  God,  while  thousands  of  his  countrymen  were 

passed  by 7     Beoiiise  he  did  not  receive  the  grace  of  God  in 

I  vain  :  he  watched,  fajsled,  prayed,  and  gave  alms,  which  they 

^  did  not.    Hud  he  not  done  so,  would  he  have  been  accepted  1 

certainly  not:  because  it  would  then  appear,  that  he  had  re- 

I  ccivcd  the  grtice  of  God  in  vain,  and  had  not  been  a  worker 

373 


The  Holy  Ghost 


THE  ACTS. 


Jails  on  the  Gentiles. 


38  How  bGod  anointed  Jesits  of  Nazareth  with  the  Holy  Ghost 
and  with  power  :  who  went  about  doing  good,  and  heahng  all 
that  were  oppressed  of  the  devil ; '  for  God  was  with  him. 

39  And  d  we  are  witnesses  of  all  things  which  he  did,  both  in 
the  land  of  the  Jews,  and  in  Jerusalem ;  ^  whom  they  slew  and 
hanged  on  a  tree :  ,    ,  ,     ,,        j    i.  • 

40  Him  f  God  raised  up  the  thii'd  day,  and  showed   him 

41  8  Not  to  all  the  people,  but  unto  witnesses  chosen  before  of 
God,  even  to  us,  h  who  did  eat  and  drink  with  him  after  he 
arose  from  the  dead. 

hT,ike4l8  Ch  2.  22.&.4.a7.  Hcb.l.9.-c  .lohn  3.2 —d  (/h.  2.33— c  Ch.5.30.— 
f  rhT^a  -<-  tohn  14.17,22.  Cli.l3.31.-li  Luk« 24.30,  43.  JAn  21.13.-i  Mau.!S. 
19  •M.'ch.l'8.-kJohn^.K,27.  Ch. 17.31.-1  Rom. 14.9,  19.  2Cor.5.in.  3'l'im.4.1. 


42  And  '  he  commanded  us  to  preach  unto  the  people,  and  to 
testify  It  that  it  is  he  which  was  ordained  of  God  to  be  the  Judge 
of  '  quick  and  dead. 

43  •"  To  him  give  all  the  prophets  witness,  that  through  his 
name,  "  whosoever  believeth  in  him,  shall  receive  remission 
of  sins. 

44  U  While  Peter  yet  spake  these  words,  °  the  Holy  Ghost  fell 
on  all  them  which  heard  the  word. 

45  P  And  they  of  the  circumcision  which  believed  were  asto- 
nished, as  many  as  came  with  Peter,  "i  because  that  on  the  Gen- 
tiles also  was  poured  out  the  gift  of  the  Holy  Ghost. 

1  Pel.4.5.-m  Isa.53.11.  Jcr.31.34.  Dan. 9.24.  Mic.7.18.  Zech.  13.1.  Mai. 4.2.  Ch. 
26.33.— nCh.  15.9.S£a6.  IS.  Rom.lO.U.  GaJ.aai.—o  Chap. 4.31. &.  8.15,  16,  U.UU. 
15.— pVei.23.-qCli.  11.18.   Gal  3.14. 


together  with  him.  Manyirreligious  men,  in  order  to  get  rid 
of'the  duties  and  obligations  of  Christianity,  quote  this  verse 
in  their  own  favour,  while  they  reject  all  tlie  Gospel  besides  ; 
and  roundly  assert,  as  they  think  on  the  authority  of  this  text, 
that  they  need  neither  believe  in  Jesus  Christ,  attend  to  his 
Gospel,  nor  use  his  ordinances ;  for,  if  they  fear  God  and  work 
righteousness,  they  shall  be  infallibly  accepted  with  him. 
Let  such  know,  that  if  they  had  been  born,  and  still  were 
living  in  a  land  where  the  light  of  the  Gospel  had  never  shone, 
and  were  there,  conscientiously  following  the  glimmering  ray 
of  celestial  liglit  which  God  had  granted  ;  they  might,  with 
some  show  of  reason,  speak  in  this  way  ;  but  as  they  are  born, 
and  live  under  the  Gospel  of  Jesus  Christ,  God,  the  just  Judge, 
will  require  that  they  fear  him,  and  tcork  righteousness  ac- 
cording to  the  LIGHT  afforded  b>j  that  very  Gospel.  The  sin- 
cerity, watching,  praying,  fasting,  andalms-giving  of  Cornelius, 
will  not  be  sufficient  for  them  who,  as  it  may  be  justly  said, 
live  in  splendours  of  Christianity.  In  such  a  state,  God  re- 
quires that  a  man  shall  love  him  with  all  his  heart,  soul,  mind, 
and  strength ;  and  his  neighbour  as  himself.  In  the  face  of 
such  a  requisition  as  this,  how  will  the  poor  heathen  virtue  of 
one,  born  in  the  pale  of  Christiaiiity,  appear  7  and  if  God  re- 
quires all  this,  will  not  a  man  need  all  the  grace  that  has  been 
brought  to  light  by  the  revelation  of  Jesus  Christ,  to  enable 
him  to  do  if? 

36.  The  loord  ichich  God  sent,  &c.]  Few  verses  in  the  New 
Testament  have  perplexed  critics  and  divines  more  than  this. 
The  ancient  copyists  seem  also  to  have  been  puzzled  with  it; 
as  the  great  variety  in  the  different  MSS.  sufficiently  prove. 
A  foreign  critic  makes  a  good  sense  by  connecting  this  with 
the  preceding  verse  thus,  In  every  nation  he  thatfeareth  him, 
and  worketh  righteousness,  is  accepted  with  him,  according 
to  that  doctrine  which  God  sent  unto  the  children  of  Israel,  by 
which  he  published  peace  (i.  e.  reconciliation  between  .lews 
and  Gentiles)  by  Jesus  Christ,  who  is  Lord  of  all :  and  be- 
cause Lord  of  all,  both  of  Jews  and  Gentiles,  therefore  he 
must  be  impartial ;  and  because  impartial,  or,  no  respecter  of 
persons,  therefore,  in  every  nation,  whetlier  Judea,  Greece, 
or  Italy,  he  that  feareth  God,  and  worketh  righteousness,  is 
accepted  with  him. 

I  believe  tov  \oyov,  the  word,  in  this  verse,  should  be  trans- 
lated, that  doctrine  ;  and  probably  pr}jia,  which  we  translate 
that  word,  in  verse  37.  should  be  omitted,  as  it  is  in  the  Codex 
Bezre,  and  its  Itala  version :  and  if  bv  which  is  in  ver.  36.  be 
even  left  out,  as  it  is  in  ABC,  Coptic,  and  Vulgate,  the  whole 
may  be  literally  read  thus :  As  to  the  doctriiie  sent  to  the  chil- 
dren of  Israel,  preaching  the  glad  tidings  of  peace  (cvayyc- 
Xii^oiJCfug  iiprjvriv,)  by  Jesus  Christ,  he  is  Lord  of  all,  ye  know 
what  'was  done  {to  ycvoiicvov)  through  all  Juclea,  beginning 
after  the  baptism  which  John  preached.  Jesus,  tcho  was  from 
Nazareth,  whom  God  anointed  with  the  Holy  Ghost  and  icith 
mighty  power,  ((Suva/iti)  went  about  doing  good,  and  heeling  all 
that  iceretyrarmically  oppressed (Kara6vvar!:vouevoi)  by  the  de- 
vil, for  God  was  with  him.  Critics  have  proposed  a  great  variety 
of  modes,  by  which  they  suppose  these  verses  may  be  rendered 
intelligible  ;  and  the  learned  reader  may  see  many  in  Wolfius, 
Kypke,  Rcsenmuller,  and  others.  Kypke  contends  that  the 
word  Kwpios,  Lord,  is  to  be  understood  udjectively,  and  ought 
to  be  referred  to  Aoj-o;,  and  tht  36th  verse  will  then  stand 
thus,  TIte  word  which  he  sent  to  the  children  of  Israel,  preach- 
ing peace  by  Jesus  Christ,  that  word  has  authority  over  all. 
This  amounts  nearly  to  the  same  sense  witli  the  expositions 
given  above ;  and  all  proclaim  this  truth,  which  the  apostle 
laboured  to  establish,  namely,  that  God  intended  the  salvation 
of  all  men  by  Jesus  Christ ;  and  therefore  proclaimed  recon- 
ciliation to  all,  by  him  who  is  Lord,  maker,  preserver,  re- 
deemer, and  judge  of  all.  And  of  this  the  apostle  was  now 
more  convinced,  by  the  late  vision  ;  and  his  mission  from 
him  who  is  Lord  of  all,  to  Cornelius,  a  heathen,  was  a  full 
illustration  of  the  heavenly  truth :  for  the  very  meeting  of 
Peter,  once  a  prejudiced  Jew,  and  Cornelius,  once  an  umn- 
lightened  Gentile,  was  a  sort  of  first  fruits  of  this  general  re- 
conciliation ;  and  a  proof  that  Jesus  was  Lord  of  all. 

37.  That  teurd — ye  know]  This  account  of  .fesus  of  Naza- 
reth ye  cannot  be  unacquainted  with ;  because  it  has  been  pro- 
claimed tliroughout  all  Judea  and  Galilee,  from  the  time  that 
John  began  to  preach.  Ye  have  heard  how  he  was  anointed 
Witli  tlie  Holy  Ghost,  and  of  the  miracles  which  he  performed  ; 
how  he  went  about  doing  good,  and  healing  all  kinds  of  demo- 
niacs, and  by  these  miglity  and  beneficent  acts,  giving  the  ful- 
lest pioof  that  God  was  with  him.  This  was  the  exordium  of 
Peter's  discourse ;  and  thus  he  begins  from  wlial  they  knew, 
to  leach  them  what  they  did  not  know. 
376 


S?t.  Peter  does  not  intimate  that  any  miracle  was  wrought 
by  Christ,  previously  to  his  being  baptized  by  John.  Begin- 
ning at  Galilee.  Let  us  review  tlie  mode  of  Christ's  mani- 
festation. 1.  After  he  had  been  baptized  by  John,  he  went  into 
the  desert,  and  remained  there  forty  days.  2.  He  then  returned 
to  the  Baptist,  who  was  exercising  his  ministry  at  that  time  in 
Bethany,  or  Bethabara ;  and  there  he  made  certain  disciples, 
viz.  Andrew,  Bartholomew,  Peter,  and  Philip.  3.  Thence  he 
went  to  the  marriage  at  Cana,  in  Galilee,  where  he  wrought 
his  first  miracle.  4.  And  afterward  he  went  to  Capernaum,  in 
the  same  country,  by  the  sea  of  Galilee,  where  he  wrought 
many  others.  This  was  the  manner  in  which  Christ  mani- 
fested himself;  and  these  are  the /ac/s  of  which  Peter  pre- 
sumes they  had  a  perfect  knowledge ;  because  they  had  been 
for  a  long  time  notorious  through  all  the  land. 

38.  God  anointed  Jesus  of  Nazareth]  Here  the  apostle  re- 
fers to  Christ  as  the  promised  Messiah ;  for  as  Messiah  signi- 
fies the  anointed  one,  and  Christ  has  the  same  signification  in 
Greek  ;  and  the  Messiah,  according  to  the  prophets,  and  tlie 
expectation  of  the  Jews,  was  to  work  miracles,  Peter  pro- 
claims Jesus  as  the  Messiah,  and  refers  to  the  miracles  which 
he  wrought,  as  tlie  proof  oi  it.  This  delicate,  but  forcible  al- 
lusion, is'  lost  bv  most  readers. 

39.  We  are  witnesses  of  all]  In  this  speech  St.  Peter  may 
refer  not  only  to  the  twelve  apostles,  but  to  the  six  brethren 
whom  he  had  brought  with  him. 

WIio7n  they  slew]  As  the  truth  of  the  resurrection  must  de- 
pend on  the  reality  of  the  death  of  Clirist,  it  was  necessary 
tiiat  this  should  be  stated,  and  shown  to  rest  on  the  most  indu- 
bitable evidence. 

40.  Him  God  raised  up  the  third  day]  He  lay  long  enough 
under  the  power  of  death,  to  prove  that  he  was  dead  :  and  not 
too  long,  lest  it  should  be  supposed  that  his  disciples  liad  time 
sufficient  to  have  practised  some  deceit  or  imposture  ;  and  to 
prevent  this,  the  Jews  took  care  to  have  the  tomb  well  guard- 
ed, during  the  whole  time  which  he  lay  there. 

41.  Not  tn  all  the  people]  In  the  order  of  Divine  Providence, 
the  public  were  to  be  no  longer  instructed  by  Jesus  Christ  per- 
sonally :  but  it  was  necessary  that  those  who  were  to  preach 
redemption  in  his  name,  should  be  thoroughly  furnished  to  this 
good  and  greatwork  ;  therefore  the  time  he  spenton  earth,  after 
his  resurrection,  was  devoted  to  the  instruction  of  his  disciples. 

Witnesses  c/josen  before  of  God]  That  is,  God  chose  such 
men  to  attest  this  fact,  as  were  every  way  best  qualified  to  give 
evidence  on  the  subject,  persons  who  were  always  to  be  found  ; 
wlio  might  at  all  times  be  confronted  with  those,  if  any  such, 
should  offer  themselves,  who  could  pretend  to  prove  that  there 
was  any  imposture  in  this  case ;  and  persons  who,  from  the 
very  circumstances  in  which  they  were  placed,  must  appear 
to  have  an  absolute  conviction  of  the  truth  of  all  they  attested. 
The  first  preachers  of  the  Gospel  must  be  the  witnesses  of  its 
facts;  and  these  first  preachers  must  be  put  in  such  circum. 
stances  as  to  demonstrate,  not  only  that  they  had  no  secular 
end  in  view,  nor  indeed  could  have  any  ;  but  also,  tliat  they 
should  be  able  to  evince  that  they  had  the  fullest  conviction  of 
the  reality  of  the  eternal  world,  and  of  their  Master's  exist- 
ence in  gloi-y  there  ;  as  they  carried  their  lives  continually  in 
their  hands,  and  regarded  them  not,  so  that  they  might  fulfil 
the  ministry  which  they  had  received  from  their  Lord,  ana 
finish  their  course  with  joy. 

But  why  was  not  Clirist,  after  his  resurrection,  shown  to  all 
the  people?  1.  Because  it  was  impossible  that  such  a  thing 
could  be  done  without  mob  and  tumult.  Let  it  only  be  an- 
nounced, "  Here  is  the  man  who  was  dead  three  days,  and 
who  is  risen  from  the  dead !"  wliat  confusion  would  be  the 
consequence  of  such  an  exposure  !  Some  would  say.  This  is 
he ;  others.  He  is  like  him,  and  so  on ;  and  the  valid  testimony 
must  be  lost  in  the  confusion  and  multitude.  2.  God  clioso 
such  witne.sses,  whose  testimony  should  be  unimpeachable; 
the  men  who  knew  him  best,  and  who,  by  their  depositions  in 
proof  of  the  fact,  should  evidently  risk  their  lives  ;  and,  3.  As 
multitudes  are  never  called  to  witness  any  fact,  but  a.  few  se- 
lected from  the  rest,  whose  knowledge  is  most  accurate,  and 
whosi?  veracity  is  unquestionable  ;  therefore  God  showed  not 
Christ  risen  from  the  dead,  to  all  the  people,  but  to  tritnesses 
chosen  by  himself,  and  they  were  such  as  perfectly  knew  him 
before,  and  who  ate  and  drank  with  him  after  his  resurrec- 
tion ;  and  consequently  had  the  fullest  proof  and  conviction  of 
the  truth  of  this  fact. 

42.  And  he  commanded  us  to  preach]  By  thus  assuring  them 
that  Jegus  Christ  was  appointed  to  judge  the  world,  he  at  onca 
showed  them  the  necessity  of  subjection  to  him,  that  they 
might  stand  in  the  day  of  his  appearing. 


Peter  is  accused  of  having 


CHAPTER  XI. 


associated  icith  the  Gentiles. 


4G  For  they  hParJ  tlictn  speak  with  tongues,  ami  magnify  |  tized,  which  have  received  the  Holy  Ghost,  '  as  well  as  wcl 


God.    Then  answered  Peter, 
47  Can  any  inau  forbid  water,  that  these  should  not  be  bap 

cCh.ll.l7.&15.8,9.    Rom  mia. 


The  judge  of  quick  and  dead]  The  word  7mi(/- we  retain 
from  our  ancient  mother  tongue,  the  Saxon  cpican,  to  live ; 
hence  epic  and  cpica,  life,  and  cpice,  grass :  and  from  this 
»mr  quicks,  (piiclc?.o\\\n\gcs,  fences  made  of  living  thorns, 
&(•,.  By  quick  and  dfud,  we  am  to  understand,  1.  .\I1  that  had 
lived  from  the  foundation  of  \.\\f  world  till  that  time  ;  and  all 
that  were  then  alive ;  2.  All  that  should  be  found  alive  at  the 
day  of  Judgment,  as  well  as  all  iliat  had  died  previously. 

43.  To  him  give  all  the  prophels  iritness]  f^o  Isa.  i.v.  6.  lii. 
7.  liii.  5,  6.  li.x.  '20.  .ler.  xxxi.  31.  Dan.  ix.  24.  Mic.  vii.  l-^,  &c. 
and  Zech.  xiii.  1.  As  .lesus  Christ  was  the  sum  and  sulistrince 
of  the  law,  and  the  Mosaic  dispensation  ;  so  all  the  propliets 
bore  testimony,  cither  directly  or  indirectly  to  him ;  and  in- 
deed without  him  and  the  salvation  he  has  promised,  there  is 
scarcely  any  meaning  in  the  Mosaic  economy,  nor  in  most  of 
the  allusions  of  the  prophets. 

Remission  of  sins]  The  phrase  n(i>r:oiv  auapriMv,  means 
simply  the  taking  away  nf  sins ;  and  lliis  aoes  not  refer  to 
t\\e guilt  of  sin  merely,  but  also  to  its  poteer,  nature,  and  con- 
sequences. All  that  is  implied  in  pardon  of  sin,  destruction 
of  its  tyranny,  and  purification  from  ils  pollution,  is  herein- 
tended  ;  and  it  is  wrong  to  restrict  such  operations  of  mercy, 
to  pardon  alone. 

44.  While  Peter  yet  spake]  It  is  not  very  likely  that  the 
words  recorded  by  St.  Luke,  are  all  that  the  apostle  spoke  on 
this  occasion  :  but  while  he  continued  to  discourse  with  them 
on  this  subject,  the  Holy  Ghost  fell  on  all  l/tcrn  that  heard  the 
teord ;  and  his  descent  was  known  by  their  being  enabled  to 
speak  with  dilVcreiit  kinds  of  tongues.  In  wliat  manner  this 
gift  was  bestowed,  we  cannot  tell ;  probably  it  was  in  the  same 
way  in  whichjt  had  been  given  on  tlie  day  of  pentecost  ;  for 
as  they  spake  with  tongues,  which  was  the  effect  of  the  de- 
scent of  The  Spirit,  as  llaming  tongues  on  the  heads  of  the  dis- 
ciples, on  the  day  of  pentecost ;  it  is  very  likely  that  the  same 
appearance  now  took  place. 

4,5.  They  of  the  circumcision — were  astonished]  Because  it 
was  a  maxim  with  them,  that  the  Shechinak  or  l>ivinc  influ- 
ence could  not  be  revealed  to  any  person  who  dwelt  beyond  the 
precincts  of  the  promised  land.  Nor  did  any  of  them  believe 
that  the  Divine  Spirit  co\dd  be  communicated  to  any  GentHe. 
It  is  no  wonder,  therefore,  that  they  were  amazed  wlien  they 
saw  the  Spirit  of  (iod  so  liberally  given  as  it  was  on  tli  is  occasion. 

46.  And  magnify  God]  They  had  got  neic  hearts  as  well  as 
new  tongues  ;  arid  having  believed  with  the  heart  unto  right- 
eousness, their  tongues  made  confession  unto  salvation ;  and 
God  was  magnified  for  the  mercy  which  he  had  imparted. 

47.  Can  any  man  forbid  water]  These  had  evi<lently  re- 
ceived the  Holy  Ghost,  and  consequently  were  become  mem- 
bers of  the  mystical  body  of  Christ ;  and  yet  St.  Peter  re- 
quires that  they  shall  receive  baptism  by  water,  that  they 
might  become  members  of  the  Christian  church.  In  otlier 
cases,  they  received  baptism  first,  and  the  Spirit  afterward,  by 
the  imposition  of  hands:  see  chap.  xix.  4 — 6.  where  the  dis- 
ciples who  had  received  only  the  baptism  of  .lohn,  were  bap- 
tized again  with  water  in  the  name  of  the  Lord  .lesus ;  and 
after  even  this,  the  apostles  prayed,  and  laid  their  hands  on 
them,  before  they  were  made  partakers  of  llie  Holy  Ghost  — 
So  we  find  that  Jesus  Christ  had  his  water  haptism,  as  well 
«s  John  :  aiul  thai  even  he  who  gave  the  baptism  of  the  Holy 
Ghost,  required  the  administration  of  water  baptism  also. 
Therefore  the  baptism  of  the  Spirit  did  not  supersede  the  bap- 
tism hy  water  ;  nor  indeed  can  it;  asbaptism,  as  well  as  l)\esup- 
pero/oi/riorrf.  were  intended  not  only  to  be  the  meansof  grace, 
but  standing  irrefragable  proofs  of  tiie  truth  of  Christianity. 


48  '  .\nd  he  commanded  tlicni  to  be  Ijaptizi-d  '  in  tlie  name  of 
the  Lord.    Then  prayed  they  him  to  tarry  certain  days. 


1  iror.1.17.— tCh.8.3^&,8.16. 


4S.  'J'o  be  baptized  in  the  name  of  the  Lord]  That  is,  in  the 
name  of  Jesus  (.'hrist ;  which  implied  their  taking  upon  them 
the  public  profession  of  Christianity  ;  and  believing  on  Christ 
Jesus  as  their  Saviour  and  Sovereign  ;  for  as  they  were  bapti- 
zed in  his  name,  they  professed  thereby  to  be  his  disciples 
and  followers. 

Then  prayed  they  him  to  tarry  certain  days]  They  felt  the 
necessity  of  further  instruction,  and  prayed  him  to  continue 
liis  ministry  a  little  longer  among  them  ;  and  to  this  he  no 
doubt  conscnled.  This  was,  properly  speaking,  the  commence- 
ment of  the  ("hristian  church,  as  composed  of  Jews  and  Gen- 
tiles, partaking  of  the  same  baptism,  united  under  the  same 
Head,  made  part;ikers  of  the  same  Spirit;  and  associated  in 
the  same  agsregate  body.  Nor  was  the  middle  wall  of  parti- 
lion  broken  down,  and  the  Centiles  admitted  to  the  same  pri- 
vileges with  the  Jews. 

1.  God  is  wonderful  in  all  his  works,  whether  they  be  works 
of  creation,  providence,  or  grace.  Every  thing  proclaims  his 
poicer,  his  wisdom,  and  his  goodness.  Every  where  we  learn 
this  truth,  which  is  indispensably  necessary  for  all  to  kimw, 
who  desire  to  acknowledge  God  in  alt  their  ways,  that,  "there 
is  notliing  which  concerns  their  present  or  eternal  welfare  in 
which  God  does  not  interest  himself"  We  often,  to  our  great 
spiritual  detriment,  lose  sight  of  this  truth  ;  because  we  think 
that  the  majestv  of  God  is  too  great  to  be  occupied  with  those 
common  occurrences  by  which  we  are  often  much  affected, 
in  things  which  relate  not  only  to  our  present,  but  also  to  our 
eternal  interests.  This  is  impossible  ;  for  God  is  our  Father, 
and  being  every  where  present,  he  sees  our  state,  and  his  e^e 
affects  his  heart. 

2.  Let  the  reader  examine  the  chain  nf  providence,  (compo- 
sed indeed  of  very  minute  links,)  brought  to  light  in  tlie  con- 
version of  Cornelius,  the  instruction  of  Petpr,  aiid  opening  the 
door  of  faith  to  the  Gentiles,  and  he  will  be  convinced  that 
"God  has  sway  every  where,  and  that  all  tilings  serve  the 
purposes  of  his  will."  We  have  already  seen  how  paiticular- 
ly,  both  by  gracious  and  providential  workings,  (iod  prepared 
the  mind  of  Cornelius  to  receive  instruction  ;  and  the  mind  of 
Peter  to  give  it ;  so  that  tlie  receiver  and  giver  were  equally 
ready  to  be  workers  togetlier  with  God.  This  is  a  general 
economy.  He  who  feels  his  want  may  rest  assured,  that  even 
then,  God  has  made  the  necessary  provision  for  his  supply, 
and  that  the  very  sense  of  the  want,  is  a  proof  tliat  the  provi- 
sion is  already  made.  Why  tlicn  should  we  lose  tune  in  de- 
ploring wretchedness,  for  the  removal  of  which  (Jod  has  made 
the  necessary  preparations  l  Mourning  over  our  mi.5;eries, 
will  never  snjjply  the  lack  of  faith  in  Christ ;  and  very  seldom 
tends  even  to  hiunble  tlie  heart. 

3.  As  the  eye  of  God  is  ever  upon  us,  he  knows  our  trials  as 
well  HR  owr  wants ;  and  here  also,  he  makes  the  necessary 
provision  for  our  support.  We  may  be  called  to  sufler,  but 
his  grace  will  be  sullicicnt  for  us;  and  as  our  troubles  in- 
crease, so  shall  the  means  of  our  support.  And  even  these, 
trials  and  temptations  will  ic  pressed  into  our  service,  for  all 
things  work  together  for  good  to  them  that  love  God,  Rom 
viii.  29. 

4.  We  must  beware  neither  to  despise  outward  rites  in  reli- 
gion,  or  to  rest  in  them.  Most  people  do  either  the  one  or  the 
other.  God  gives  us  outward  helps,  because  he  knows  we 
need  them.  But  do  we  not  sometimes  imagine  ourselves  to  be 
above  that,  which,  because  of  our  scantiness  of  grace,  is  really 
above  us.  We  certainly  may  overrate  ourselves,  and  under- 
rate God's  bounties.  He  who  is  taught  by  the  Spirit  of  God 
will  be  saved  from  both. 


CHAPTER  XI. 

Peter  returns  to  Jerusalem,  and  is  accused  of  having  associated  with  the  Gentiles,  1 — 3.  TTe  defends  himself  by  relating 
at  large  the  whole  business  concerning  Cornelius,  4 — 17.  His  defence  is  accepted,  and  the  whole  church  glorifies  God  for 
having  granted  unto  the  Gentiles  repentance  unto  life,  18.  A-n  account  of  the  proceedings  of  those  who  were  scattered 
abroad  by  llie  persecution  that  was  raised  about  Stephen  ;  and  how  they  had  spread  the  gospel  a?nong  the  circumcision, 
iti  Phcenice.  Cyprus,  and  Antioch,  19—21.  The  church  at  Jerusalem,  hearing  of  this,  .<iends  Rarnahus  to  confirm  thetnin 
the  faith,  22,  23.  His  character,  24.  He  goes  to  Tarsus,  to  seek  Saul ;  whom  he  brings  to  Antioch.  where  the  disciples  are 
first  called  Chuistians,  2,"<,  26.  Certain  prophets  foretel  the  dearth  which  afterward  took  place  in  the  reign  of  the  Empe- 
ror Claudius.  27,  2S.  The  disciples  send  relief  to  their  poorbreihren  in  Ju(lea,hy  the  hands  of  Barnabas  and  Saul,  29,  dO. 
[A.  M.  cir.  4046.     A.  D.  cir.  42.     An.  Olymp.  cir.  CCV.  2.] 


AND  the  apostles  and  brethren  that  were  in  Judea  heard 
that  the  Gentiles  had  also  received  the  word  of  God. 
J2  And  when  Peter  was  come  up  to  Jerusalem,  'they  that  were 
of  the  circumcision  contended  with  him,  • 

»  Cli.  10.45.  Gal  2. 12.— b  Ch.  10.59. 

NOTES. — Verse  1.  And  the  apostles  and  brethren  that  were 
in  Jud^]  According  to  Calmet,  Judea  is  here  put  in  opposi- 
tion to  Cesarea,  which,  though  situated  in  Palestine,  passed 
for  a  Greek  city,  being  principally  inhabited  bv  Pagans, 
Greeks,  or  Syrians. 

2.  Contended  with  him]  A  manifest  proof  this,  that  theprt- 

WjVire  church  at  Jerusalem  (and  no  church  can  ever  deserve 

this  name  but  the  Jerusalem  church)  had  no  conception  of  St. 

Peter's  supremacy,  or  of  his  being  prince  of  the  apostles.  He 

V  OL,    V .  o  13 


3  Soying,  *>  Thou  wentest  in  to  men  uncircumcised,  'and 
didst  eat  with  them. 

4  But  Peter  rehearsed  the  ?natter  from  the  beginning,  and 
expounded  it  d  by  order  unto  them,  saying, 

cOnI  "19.— <\  Luko  1.3. 


is  now  called  to  account  for  his  conduct,  which  they  judged  to 
be  reprehensible,  and  which  they  would  not  have  attempted 
to  do,  had  ihev  believed  him  to  be  Christ's  near  upon  earth, 
and  the  infallible  head  of  the  church.  But  this  absurd  dream 
is  every  where  refuted  in  the  New  Testament. 

3.  Thou  wentest  in  to  men  uncircumcised]    In  a  Jew,  this 

was  no  small  offence ;  and  as  they  did  not  know  the  reason  of 

St.  Peter's  conduct,  it  is  no  wonder  they  sliould  call  him  to  ac- 

coimt  for  it ;  as  they  considered  it  to  be  a  positive  transgres- 

377 


Peter  defends  his  THE  ACTS. 

5*1  was  in  the  city  of  .loppa  praying :  and  in  a  trance  I  saw 
a  vision,  A  certain  vessel  descending,  as  it  liad  been  a  great 
sheet,  let  down  from  heaven  by  four  corners ;  and  it  caine 
even  to  me : 

6  Upon  the  which,  when  I  had  fastened  mine  eyes,  I  consider- 
ed, and  saw  four-footed  beasts  of  the  earth,  and  wild  beasts, 
and  creeping  things,  and  fowls  of  the  air. 

7  And  1  heard  a  voice  saying  unto  me,  Arise,  Peter;  slay, 
and  eat. 

8  But  I  said.  Not  so.  Lord  ;  for  nothing  common  or  unclean 
hath  at  any  time  entered  into  my  mouth. 

9  But  the  voice  answered  me  again  from  heaven,  What  God 
liath  cleansed,  that  call  not  thou  common. 

10  And  this  was  done  three  times ;  and  all  were  drawn  up 
again  into  heaven. 

11  And,  behold,  immediately  there  were  three  men  already 
come  unto  the  house  where  1  was,  sent  from  Cesarea  unto  me. 

12  And  f  the  Spirit  bade  me  go  with  them,  nothing  doubting. 
Moreover,  ^  these  six  brethren  accompanied  me,  and  we  en- 
tered into  the  man's  house. 

13  And  b  he  showed  us  howhe  had  seen  an  angel  in  his  house, 
which  stood  and  said  unto  him.  Send  men  to  Joppa,  and  call 
for  Simon,  whose  surname  is  Peter ; 

14  Who  shall  tell  thee  words,  whereby  thou  and  all  thy  house 
shall  be  saved. 

15  And  as  1  began  to  speak,  the  Holy  Ghost  fell  on  them, '  as 
on  us  at  the  beginning. 

c  Ch,  10.9,  tc— f  John  16. 13.  Cli. HI.  19. &  15.7.— ir  Ch.  10.  23.— h  Ch.  10.  30.-1  Ch. 
Z.4.-k  Man. 3.11.  JohnI.S6,33.  Ch.  1.5.  &  19.4.  Isa.14.3.  Joel  2.28.&  3.18.— 1  Ch. 
13.8,  9.— mCh. 10.47. 


preaching,  tf-c.  to  the  Gentiles. 


sion  of  the  law  and  the  customs  of  the  Jews.  There  is  a  re- 
inarkable  addition  here  in  the  Codex  BezcB,  which  it  will  be 
well  to  notice.     The  second  verse  of  the  chapter  begins  thus  : 

Note  Peter  had  adesirefor  a  cotisiderable  time  to  go  to  Je- 
rusalem :  and  having  spoken  to  the  brethren,  and  confirmed 
them,  speaking  largely,  he  taught  them  through  the  countries, 
(i.  e.  as  he  passed  to  Jerusalem,)  and  as  he  met  them,  he  spoke 
to  them  of  the  grace  of  God.  But  the  brethren  who  were  of  the 
circumcision  disputed  with  him,  saying,  &c. 

4.  But  Peter  rehearsed  the  tnatler  from  the  beginning,  and 
expounded  it  by  order]  E^ctiBcto  avroii  KaOc^rjs.  This  is  the 
very  style  of  St.  I,uke  :  see  his  Gospel,  chap.  i.  ver.  3.  To  re- 
move their  prejudice,  and  to  give  them  the  fullest  reasons  for 
his  conduct,  he  thought  it  best  to  give  them  a  simple  relation 
of  the  whole  affair ;  which  he  does,  as  we  have  seen  in  the 
preceding  chapter,  witli  a  few  additional  circumstances  here : 
see  the  notes  before. 

12.  These  six  brethren]  Probably  pointing  to  them,  being 
present,  as  proper  persons  to  confirm  the  truth  of  what  he  was 
delivering. 

14.  Thou  and  all  thy  house  shall  be  saved.]  This  is  an  ad- 
ditional circumstance  :  before,  it  was  said,  chap.  x.  6.  Peter 
shall  tell  thee  trhat  thou  oughtest  to  do :  and  In  ver.  33.  who 
when  he  comelh  shall  speak  unto  thee.  But  in  Peter's  rela- 
tion, the  matter  is  more  explicitly  declared,  he  shall  tell  thee 
words,  whereby  thou  and  thy  house  shall  be  saved.  He  shall 
announce  to  you  all,  the  doctrine  of  salvation. 

16.  Ye  shall  be  baptized,with  the  Holy  Ghost.]  These  woi-ds 
are  very  remarkable.  The  words  of  our  Lord,  as  quoted 
chap.  i.  .5.  to  which  SL  Peter  refers  here,  liave  been  supposed 
by  many  to  refer  to  the  apostles  alone;  but  here  it  is  evident, 
that  St.  Peter  believed  they  were  a  promise  made  to  all  Chris- 
tians, i.  e.  to  all,  whether  Jews  or  Gentiles,  who  should  believe 
on  Jesus  CInMst.  Therefore,  when  he  saw  that  the  Holy  Ghost 
fell  upon  those  Gentiles,  he  considered  it  a  fulfilnient  of  our 
Lord's  promise,  ye,  thai  is,  all  that  will  believe  on  me,  shall  be 
baptized  with  the  Holy  Ghost — not  many  days  hence,  i.  e.  in 
a  short  time  this  Spirit  shall  be  given,  wliich  is  to  abide  with 
you  for  ever.  Hence  we  learn,  that  the  promise  of  the  Holy 
Spirit  is  given  to  the  whole  body  of  Christians ;  to  all  that  be- 
lieve on  Christ  as  dying  for  their  sins,  and  rising  for  their  jus- 
tilication. 

17.  God  gave  them  the  like  gift,  &c.)  Viz.  the  Holy  Spirit, 
and  its  various  gifts  and  graces,  in  the  same  way  and  in  tlie 
same  measure  in  which  he  gave  them  to  us  Jews.  Wliat  was 
I,  that  I  could  withstand  God  ■?  It  was  not  1  wlio  called  them 
to  salvation  :  it  was  God  :  and  the  thing  is  proved  to  be  from 
God  alone,  for  none  other  could  dispense  the  Holy  Spirit. 

18.  I'key  held  their  peace]  Their  prejudices  were  confound- 
ed ;  they  considered  tlie  subject,  and  saw  that  it  was  from 
God:  then  they  glorified  him,  because  they  saw  that  he  had 
granted  unto  the  Gentiles  repentance  unto  life.  As  the  word 
Itcravota,  which  we  translate  repentance,  signifies  literally  a 
change  of  mind,  it  may  be  here  referred  to  a  change  of  reli- 
gious views,  &c.  And  as  repentance  signifies  a  change  of 
life  and  conduct  from  evil  to  good,  so  the  word  utravnta,  may 
be  used  here  to  signify  a  change  from  a  false  religion  to  the 
true  one  ;  from  idolatry,  to  tlie  worship  of  the  true  God.  Ro- 
senmuller  thinks  that  in  several  cases,  where  it  is  spoken  of 
the  Jews,  it  signifies  a  cliange  from  a  contempt  of  the  Messiah, 
to  reverence  for  him,  and  the  consequent  embracing  of  the 
Christian  religion. 

The  Christians  who  were  present,  were  all  satisfied  with 
Bt.  Peter's  account  and  apology ;  but  it  does  not  appear  that  all 
were  ultimately  satisfied,  as  we  know  there  were  serious  dis- 
putes in  the  church  afterward  on  this  very  subject.  See 
cbap.  XV.  5,  &c.  where  Christian  believers  from  among  the 
378 


16  Then  remembered  1  the  word  of  the  Lord,  how  that  he 
said,  k  John  indeed  baptized  with  water ;  but '  ye  shall  be  bap. 
tized  with  the  Holy  Ghost. 

17  "  Forasmuch  then  as  God  gave  them  the  like  gift  as  he  did 
unto  us,  who  believed  on  the  Lord  Jesus  Christ ;  "  what  was  I, 
that  I  could  withstand  God  1 

18  When  they  heard  these  things,  they  held  their  peace,  and 
glorified  God,  saying,  "  Then  hath  God,  also  to  the  Gentiles, 
granted  repentance  unto  life. 

19  11  Now  tliey  which  were  scattered  abroad  upon  the  perse- 
cution that  arose  about  Stephen,  ti-avelled  as  far  as  Phccnice, 
and  Cyprus,  and  Anlioch,  preaching  the  word  to  none  but  unto 
the  Jews  only. 

20  And  some  of  them  were  men  of  Cyprus  and  Cyrene,  which, 
when  they  were  come  to  Antioch,  spake  unto  p  the  Grecians, 
preaching  the  Lord  Jesus. 

21  And  ''  the  liand  of  the  Lord  was  with  them :  and  a  great 
number  believed,  and  '  turned  unto  the  Lord. 

22  II  Then  tidings  of  these  things  came  unto  the  ears  of  the 
church  which  was  in  Jerusalem  :  and  they  sent  forth '  Barna- 
bas, that  he  should  go  as  far  as  Antioch  : 

23  Who,  when  he  came,  and  had  seen  the  grace  of  God,  was 
glad,  and  '  exhorted  them  all,  that  with  purpose  of  heart  they 
would  cleave  unto  the  Lord. 

24  For  he  was  a  good  man,  and  "  full  of  the  Holy  Ghost  and 
of  faith  :  >•  and  much  people  was  added  unto  the  Lord. 

25  Then  departed  Barnabas  to  "  Tarsus,  for  to  seek  Saul : 

n  Rom.  10. 12,  13 
!,  47 —r  Chap.9.3£ 
5.14.— wCh. 9.30. 


Pharisees,  insisted  that  it  was  necessai-y  to  circumcise  the 
converted  Gentiles,  and  cause  them  to  keep  the  law  of  Moses. 
This  opinion  was  carried  much  farther  in  the  church  at  Jeru- 
salem afterward,  as  may  be  seen  at  large  in  chap.  xxi. 

19.  ?7ie  persecution  that  arose  about  Stephen]  That  is, 
those  who  were  obliged  to  flee  from  Jerusalem,  at  the  time  of 
that  persecution  in  which  Stephen  lost  his  life.  See  chap.  viii.  1. 

Phcenice]  Phoenicia,  a  country  between  Galilee  and  Syria, 
along  the  coast  of  the  Mediterranean  sea,  including  Tyre,  Si- 
don,  &c.  It  is  often  mentioned  as  a  part  of  Syria.  See  chap, 
xxi.  2,  3. 

Cyprus]  An  island  of  the  Mediterranean  Sea,  over  agaiiwt 
Syria.     See  on  chap.  iv.  36. 

Antioch]  A  city  of  Syria,  built  by  Antiochus  Seleucus,  near 
the  river  Oro7ites ;  at  that  time  one  of  the  most  celebrated 
cities  of  the  east.  For  the  situation  of  all  these,  see  the  map 
accompanying  this  book. 

Unto  the  Jews  only]  For  they  knew  nothing  of  the  vision 
of  St.  Peter ;  and  did  not  believe  that  God  would  open  the 
door  of  faith  to  the  Gentiles.  The  next  verse  informs  us  that 
there  were  others  who  were  better  instructed.     See  below. 

20.  Me7i  of— Cyrene]  The  metropolis  of  the  Cyrenaica,  a 
country  of  Africa,  bounded  on  the  east  by  Marmarica,  on  the 
west  by  the  Regio  Syrtica,  on  the  north  by  the  Mediterranean, 
and  on  the  south  by  the  Sahara.  Cyrene  is  now  called  Cairo- 
an.  This  city,  according  to  Eusebius,  was  tjuilt  in  the  37th 
Olympiad,  about  630  years  before  Christ.  In  consequence  of  a 
revolt  of  its  inhabitants,  it  was  destroyed  by  the  Romans ; 
but  they  afterward  rebuilt  it.  It  was  for  a  long  time  subject 
to  the  Arabs ;  but  is  now  in  the  hands  of  the  Turks. 

Spake  unto  the  Grecians.]  'EAAz/nras,  the  Hellenists. 
Who  these  were  we  have  already  seen,  Acts  vi.  and  ix.  29.  viz. 
Jews  living  in  Greek  cities,  and  speaking  the  Greek  language. 
But  instead  of  'ESXrims-as,  Grecians,  "EXXrivai,  Greeks,  is  the 
reading  of  AD",  Syriac,  all  the  Arabic,  Coptic,  JEthiopic, 
Vulgate,  some  copies  of  the  Itala;  Eusebius,  Chrysostom, 
Theophylact,  and  CEcumenius.  On  this  evidence,  Griesbach 
has  admitted  it  into  the  text ;  and  few  critics  entertain  any 
doubt  of  the  genuineness  of  the  reading.  This  intimates,  that 
besides  preaching  the  Gospel  to  the  Helletiistic  Jews,  some  of 
them  preaclied  it  to  the  heathen  Greeks ;  for  were  we  to  adopt 
tlie  common  reading,  it  would  be  a  sort  of  actum  agere;  for 
it  is  certain  that  the  Hellenistic  Jews  had  already  received  the 
Gospel.  See  chap.  vi.  1.  And  it  is  likely  that  these  Cyprians 
and  Cyrenians  had  heard  of  Peter's  mission  to  Cesarea ;  and 
they  followed  his  example,  by  offering  tlie  Christian  faith  to 
the  heathen.  It  is  worthy  of  remark,  that  the  Jews  generally 
called  all  nations  of  the  world  Greeks ;  as  the  Asiatics,  to  the 
present  day,  call  all  llie  nations  of  Europe,  JFVanks. 

21.  Thehandof  the  Lord  teas  with  them]  By  the  hand,  arm, 
and  finger  of  God,  in  the  scripture,  diflTerentdisplays  or  exer- 
tions of  hispower  are  intended.  Here itmeans,  thatthe  energy 
of  God  accompanied  them,  and  applied  their  preaching  to  the 
soulsof  all  attentive  hearers.  Withoutthis  accompanying  influ- 
ence, even  an  apostle  could  do  no  good  ;  and  can  inferior  men 
hope  to  be  able  to  convince  and  convert  sinners  without  this  t 
Ministers  of  the  word  of  God,  so  called,  who  dispute  the  ne- 
cessity, and  deny  the  being  of  this  influence,  show  thereby, 
that  they  are  intruders  into  God's  heritage;  that  they  are  not 
sent  by  him ;  and  shall  not  profit  the  people  at  all. 

A  great  number  believed]  That  Jesus  was  the  Christ :  and 
that  he  had  died  for  their  offences,  and  risen  again  for  their 
justification.  Because  the  apostles  preached  the  truth :  and 
the  hand  of  God  was  with  them,  therefore  a  great  number 
believed,  and  turned  unto  the  Lord,  becoming  his  disciples, 
and  taking  him  for  their  portion. 

22.  The  church  which  was  in  Jerusalem]  Tliis  was  the  orit 


Agabus  the  prophet 


raAt'TEii  xr. 


/t.ir/ii:!  (I  ^rrat  Jit  mine. 


26  And  when  he  had  found  liini,  hpbr()u;,'lit  him  unto  Aiititn-h. 
And  it  came  to  pass,  tliat  a  whole  year  lliey  assi'mblod  "them- 
selves with  the  church,  and  taa!;lit  much  people-  and  the  dis- 
ciples were  called  Christians  first  in  Anlioch. 

X  Or,  in  tri€cnurch. 

^I'na/,  the  mother  cA«rc/«  of  Christianity  ;  not  tlie  church  of 
Rome;  there  were  Christian  churches  founded  in  many  pla- 
ces, which  exist,  to  tlie  present  day,  before  Kome  heard  the 
Gospel  of  the  kingdom.  A  Christian  church  itieans  a  compa- 
ny of  believers  in  Clirist  Jesus,  united  for  the  purpose  of 
Christian  fellovvsliip  and  edification  in  righteousness. 

They  sent  forth  B  rnnhas]  It  seems  then,  that  the  church 
collectively  had  power  to  commission  and  send  forth  any  of  its 
own  members,  wliom  it  saw  God  had  qualified  for  a  particular 
work.  There  must  have  been,  even  at  that  time,  an  acknow- 
ledged superiority  of  some  members  of  the  church  beyond 
others.  The  apostles  held  tlie. /Sr.9r  rank  :  the  rfeaco«.?  (pro- 
bably the  same  as  those  called  prophets,  as  being  next  chosen,) 
the  second:  and  perhaps  those  called  evangelists,  simply 
preachers  of  the  truth,  the  third  rank.  Those  who  knew  must 
of  God  and  sacred  things  ;  wlio  were  most  zealous,  most  holy, 
and  most  useful,  undoubtedly  had  \\iG  pre-eminence. 

2-3.  Hud  seen  the  grace  of  God]  That  is,  had  seen  the  effects 
produced  by  the  grace  of  God.  By  the  grace  of  God,  we  are 
to  understand,  1.  His  favour:  2.  Tlie  manifestations  of  tliat 
favour,  in  the  communication  of  spiritual  blessings;  and,  3. 
Principles  of  light,  life,  holiness,  &c  producing  effects  demon- 
strative of  the  causes  from  which  they  sprung.  Barnabas 
saw  that  these  people  were  objects  of  the  divine  approbation  ; 
that  they  were  abundantly  ble.ssed  and  edified  together  as  a 
Christian  church  ;  and  that  they  had  received  especial  inllu- 
cnces  from  God,  by  his  indwelling  Spirit,  which  were  to  them, 
incentives  to  faith,  hope,  and  love;  and  also  principles  of 
conduct. 

Was  glad]  Not  envious  because  God  had  blessed  the  la- 
bom's  of  others  of  his  Master's  servants  :  but  rejoiced  to  find 
that  the  work  of  salvation  was  carried  on  by  such  instruments 
as  God  chose  and  condescended  to  use.  Tiiey  who  cannot  re- 
joice in  the  conversion  of  sinners,  because  thet/  have  net  been 
the  nieans  of  it;  or  becau.se  such  converts  or  their  ministers 
have  not  precisely  the  same  view  of  certain  doctrines  wliich 
they  have  themselves  ;  show  that  they  have  little,  if  any  thing, 
of  the  mind  that  was  in  Christ,  in  tliem. 

With  purpose  of  heart  they  would  cleave  unto  the  Lord.] 
These  converts  had  liegun  well ;  they  must  continue  and  per- 
severe ;  God  gave  them  the  ^race,  the  prirm'ple  of  life  and 
action  :  it  was  their  business  to  use  this.  If  tliey  did  not,  the 
gift  would  be  resumed.  Barnabas  well  knew,  that  they  must 
have  the  grace  of  God  in  them,  to  enable  them  to  do  any 
good  ;  but  he  knew  also  that  its  being  in  them,  did  not  neces- 
sarily imply  that  it  must  continue  there.  God  had  taught 
him,  tlwt  if  they  were  not  workers  together  with  thnt  grace, 
they  would  receive  it  in  vain;  i.  e.  the  end  for  which  it  was 
given  would  not  be  answered.  lie  therefore  exhorted  them 
rt)  vaoBcati  Tt)i  Kapfita^,  with  determination  of  heart :  with 
set,Jired,  purpose  and  resolution,  that  they  would  cleave  unto 
the  Lord,  Trjf^atitvtiv  Tit\  Kn/xo),  to  remain  with  the  Lord ;  to 
continue  in  union  and  fellowsliip  with  him  ;  to  be  faithful  in 
keeping  his  tnith,  and  obedient  in  the  practice  of  it.  To  be  a 
Christian  is  to  be  united  to  Christ;  to  be  of  one  spirit  with 
him  :  to  continueto  be  a  Christian,  is  to  continue  in  that  union. 
Itisabsurdtotalkof  beingchildren  of  God,  and  of  absolute  final 
perseverance,  when  the  soul  has  lost  its  spiritual  union.  Tliere 
is  no  perseverance,  but  in  clearing  to  the  Lord :  he  who  in  his 
jrorXs  denies  him,  does  not  c/eore  to  him.  Stichaoneis  not  of 
God  if  he  ever  had  the  salvation  of  God,  he  has  lost  it ;  he  is  fall- 
en  from  grace ;  nor  is  there  a  word  in  the  Book  of  God,  fairly 
and  honestly  understood,  that  says,  such  a  person  shall  ndso- 
lutely  and  unavoidably  arise  from  his  fall. 

2}.  For  he  teas  a  good  man]  Here  is  a  proper  cliaracter  of 
a  minister  of  the  Gospel. 

1.  Ife  is  a  good  man :  his  />ad  heart  is  changed  ;  his  evil 
dispositions  rooted  out ;  and  the  mind  that  was  in  Clu-ist  im- 
planted in  him. 

2.  ffe  13  full  of  the  Holy  Gliosl.]  He  is  holy,  because  the 
Spirit  of  holiness  dwells  in  him  :  he  has  not  a  few  transient 
visitations  or  drawings  from  that  Spirit ;  it  is  a  resident  in  his 
soul,  pnd  it  fills  his  heart.  It  is  light  in- his  understanding  ; 
it  is  discrimination  in  h'xs  judgment :  it  is  fixed  purpose  and 
determination  in  righteousness,  in  his  will ;  it  is  purity,  it  is 
love,  joy,  peace,  gentleness,  goodness,  meekness,  temperance, 
and  fidelity,  in  his  affections  and  passions.  In  a  word,  it  has 
sovereign  sway  in  his  heart;  it  governs  all  passions,  and  is 
the  motive  and  principle  of  every  rigliteous  action. 

3MIe  was  full  of  faith.  He  iniplicitly  credited  his  Lord; 
he  knew  that  he  could  not  lie  :  that  his  word  could  not  fail ; 
he  expected  not  only  the  fulfilment  of  all  promises,  but  also 
everydegreeof  help,  light,  life,  and  comfort,  which  God  might 
at  any  time  see  necessarv  for  his  church  :  he  prayed  for  the 
divine  blessing,  and  lie  believed  that  he  should  not  pray  in  vain. 
H  IS  faith  never  failed,  because  it  laid  hold  on  that  God  who  could 
notchangc.  Behold,  vepreachersoftheGospel.anoriginal  mi- 
nister of  Christ.  Emulatehispietv.  his  faith,  and  his  usefulness. 

Much  people  was  added  unto  the  Lord]  No  wonder,  when 
they  liadsKcA  a»ni7i;s;er,  preaching,  by  the  power  of  the  Ho- 
1^  l.ho£t,  such  a  Gospel  as  tliat  of  Jesus  Christ. 


27  ii  And  in  tliesc  days  came  >'  prophets  from  Jerusalem  unto 
Anioch. 

2-->  And  there  stood  up  one  of  thein  namod  '  Agabus,  and  sig- 
nilicd  by  the  Spirit,  th.at  there  should  be  greatdearlh  through- 

TCh2.17&,l3.1  t  15  32  &.21.9.  1  Cor.l2.2S.    Eph.4.)  l.—z  Ch.  21.10. 


20.  To  Tarsus,  for  to  seek  Saul]  The  persecution  raised 
against  him,  obliged  him  to  take  refuge  in  liis  own  city,  where, 
as  a  Roman  citizen,  his  person  was  in  safety.  See  chap  ix. 29,30. 

25.  Ife  brought  him  unto  Anlioch.]  As  this  city  was  the  me- 
tropolisof  Syria,  and  the  third  city  for  importance  in  the  whole 
Roman  empire,  Rome  and  Alexandria  alone  being  more  emi- 
nent, Barnabas  might  think  it  expedient  to  have  for  his  assist- 
ant a  person  of  such  eminent  talents  as  Saul ;  and  who  was  es- 
pecially appointed  by  Christ,  to  proclaim  the  Gospel  to  the 
Gentiles.  Saul  appears  also  to  have  been  a  thorough  master  of 
the  Greek  tongue,  and  consequently,  the  better  qualified  tfl>  ex- 
plain the  Gospel  to  the  Greek  philosopher,  and  to  defend  it 
against  their  cavils.  Barnabas  also,  being  a  native  of  Cyprus, 
chap.  iv.  .36.  where  the  Greek  language  was  spoken,  was  judg- 
ed to  be  proper  lor  this  mission,  perhaps  on  this  account,  as 
well  as  on  account  of  his  disinterestedness,  holiness,  and  zeal. 

And  the  disciples  were  called  Christians  first  in  Antiorh.] 
It  is  evident  they  had  the  name  Christians  from  ("HRIST 
their  master  ;  as  tlie  P/a/o?!/,*/.*  and  Pythagoreans  h.id  Iheir 
name  from  their  masters,  Plato  a  d  Pythagoras.  Now,  as 
tliese  had  their  names  from  those  great  masters,  because  tliey 
attended  their  teaching,  and  credited  their  doctrines ;  so  tlie 
disciples  were  calhd  Christians,  because  they  took  Christ  frir 
their  teacher,  credilins  his  doctrines,  and  following  the  rule 
of  life  laid  down  by  him.  It  has  been  a  question,  by  whom 
was  this  name  given  to  the  disciples'?  Some  think  M'7/ as- 
sumed it:  others,  that  the  inhabitants  of  Antioch  gave  it  to 
them;  and  others,  that  it  was  given  by  Saul  and  Burnnba.-: 
This  latter  opinion  is  favoured  by  the  Codex  TSez(P.  whicli 
reads  the  25lh  and  26th  verses  thus  :  And  hearing  thnt  Smil 
was  at  Tar.9us.  he  departed  see/ting  for  him;  and  hari'ig 
found  him,  he  besought  hi?n  to  come  to  Antioch  ;  who.  when  thi  y 
were  come,  assembled  with  the  church  a  whole  year,  and  in- 
structed n  great  number  ;  and  there  tliey  first  called  the  dis- 
ciples at  Antioch,  Christians. 

The  word  xprifiariaai,  in  our  common  text,  which  we  tnins- 
late  were  called,  signifies,  in  the  New  Testament,  to  oppuliil, 
team,  or  nominate  by  divine  direction.  In  this  sen.'^e  the 
word  is  used  MatL  ii.  12.  I.nke  ii.  26.  and  in  the  preceding 
chapter  of  this  book,  ver.  22.  If  therefore  the  name  m  hs 
given  by  divine  appointment,  it  is  most  likely  that  Saul  ntid 
Barnabas  were  directed  to  give  it;  and  that,  thereforf.  il,.- 
name  Christian  is  from  God,  as  well  as  that  grace  and  lioli- 
ness  which  are  so  essentially  required  and  implied  in  llv 
character.  Before  this  time,  the  Jewish  converts  were  sim-' 
ply  called,  among  themselves,  disciples,  i.  e.  scholai-s  ;  be- 
tievrrs,  saints,  the  church,  or  asssmhly  :  and  by  Iheiren'iiiii .«, 
^fazarines,  Galileans,  the  men  of  this  iray.  or  sect  ;  and  p.^r- 
haps  by  other  names,  which  are  not  come  down  to  us.  Tin  y 
considered  themselves  as  one  family  :  and  hence  the  nop' na- 
tion of  brethren  was  frequent  among  them.  It  was  the  de- 
sign  of  God  to  make  all  who  believed  of  otie  heart  and  ore 
soul,  that  they  might  consider  him  as  their  Fatlier,  and  li\e 
and  love  like  children  of  the  same  household.  .\  Chri-^lim:, 
therefore,  is  the  highest  character  which  any  hunian  In  ing 
can  bear  upon  earth  ;  and  to  receive  it  from  God,  as  those  ap- 
pear to  have  done,  howglorious  the  title !  Il  is  however  wni  liy 
of  remark,  that  this  name  occurs  in  only  three  places  in  the 
New  Testament,  here,  and  in  chap.  xxvi.  28.  and  in  1  Pet.  iv.  16. 

27.  Came  prophets  from  Jerusalem]  Though  the  term  pro' 
phet  is  used  in  the  New  Testament  simply  to  signify  a  teacher 
(see  the  note  on  Gen.  xx.  7.  where  the  subject  is  largely  ex- 
plained,) yet  here  it  evidently  means  also,  such  as  were  under 
divine  inspiration,  and  foretold  future  events.  This  Avas  cer- 
tainly the  case  with  Agabus,  ver.  28.  though  perhaps  his  ordi- 
nary character  was  that  of  a  teacher  or  preacher.  It  seen.s 
from  various  scriptures,  Rom.  xii.  I  Cor.  xiii.  and  xiv.  tliat 
the  prophets  of  the  New  Testament  were,  1.  Teachers  or 
preachers  in  general.  2.  Pei-sons  who,  on  special  occasions, 
were  under  the  influence  of  the  Divine  Spirit,  and  tlwn  fiire- 
told  certain  future  events.  3.  Persons  wlio  recited  hymns  to 
the  honour  of  God  in  the  public  assemblies  of  the  Christians.  4. 
Persons  who  prayed  in  those  assemblies,  having  sometimes 
the  gift  of  tongues,  at  other  times  not.  From  Ephes  ii.  20. 
and  iii.  5.  we  learn  that  the  prophets  of  the  Christian  church 
were  inferior  to  the  apostles  ;  but  from  ver.  II.  of  Epii.  iii. 
we  see  that  they  were  superior  to  all  other  teachei-s,  even  to 
evangelists  and  pastors. 

28.  Agabus]  Tills  prophet,  of  whom  we  know  nothing,  is 
once  more  mentioned,  chap.  xxi.  10.  He  was  probably  a  Jew, 
but  whether  converted  now  to  Christianity,  we  cannot^  lell. 

Great  dearth  throughout  all  the  world]  The  words  c<fi'  nXrivrrir 
otKOviicvnv,  probably  here  mean,  the  land  of  Judea  :  though 
sometimes  by  this  phrase,  the  whole  Roman  empire  is  intend- 
ed. In  the  former  sense  the  disciples  appear  to  have  under- 
stood it,  as  the  next  verse  informs  us  :  for  they  determined  to 
send  relief  to  their  brethren  in  Judea,  which  they  could  not 
have  done  had  the  famine  been  general.  It  does  not  appear 
that  they  expected  it  to  extend  even  to  Antioch  in  Syria, 
where  they  then  were,  else  they  would  have  thought  of  ma» 
king  provision  for  themselves. 

379 


Herod  having  killed  adzes 


THE  ACTS. 


Peter,  and  throws  hiin  into  prtson. 


out  all  the  world  :  which  came  to  pass  in  the  days  of  C)audi\is 
29  Then  the  disciples,  every  man  according  to  his  ability,  de- 

iRom  15.2S.   1  Cor.16  1.  2Cor.9.1. 


It  is  well  known  from  liistory,  that  there  were  several Ja- 
mines  in  the  reign  of  Claudius.  Dion  Cassius,  lib.  Ix.  men- 
tions a  sevex-e  famine  in  tlie^rs^  and  second  year  of  the  reign 
of  Claudius,  which  was  sorely  felt  in  Rome  itself.  This  fa- 
mine, it  is  supposed,  induced  Claudius  to  build  a  port  at  Ostia, 
for  tl'ie  more  regular  supply  of  Rome  with  provisions. 

A  second  famine  happened  about  tlie  fourth  year  of  this 
reign,  which  continued  for  several  years,  and  greatly  afflicted 
the  land  of  .ludea.  Sevoi-al  autliors  notice  this,  but  particu- 
larly .losephus.  Ant.  lib.  xx.  cap.  5.  sect.  2.  where  having 
mentioned  Tiberius  Alexander,  as  succeeding  to  the  procu- 
ratorsliip  in  the  place  of  Cuspius  Fadus,  he  says,  that  "  du- 
ring tlie  government  of  these  procurators,  a  great  famine 
afflicted  Judea."  Em  rovruii  6rj  Kai  top  ncyav  Xtjiov  Kara  Ttjv 
lovSaiav  avuc0r]  ysvccdai. 

A  i/aVd  famine  is  mentioned  by  Euseblus,  in  An.  Abrahami, 
whicli  commences  with  the  calends  of  October,  A.  D.  48. 
whicli  was  so  powerful  "  in  Greece,  that  a  modius  (about  half 
a  bushel  of  grain)  was  sold  for  six  drachms,"  about  three  shil- 
lings and  sixpence  Englisli.  Vid.  Euseb.  in  Chron.  edit. 
Scalig.  The  same  autlior  mentions  another  famine  in  Rome, 
in  tlie  tentli  year  of  Claudius,  of  which  Orosius  gives  the  de- 
tails, lib.  vii. 

K fourth  famine,  which  took  place  in  the  eleventh  year  of 
Claudius,  is  mentioned  by  Tacitus,  Annal.  lib.  xii.  sect.  43.  in 
which  there  was  so  great  a  dearth  of  provisions,  and  famine 
in  consequence,  that  it  was  esteemed  a  divine  judgment. 
Friigum  quoque  egestas,  et  orta  ex  ea  fames,  in  prodigium 
accipiebatur.  At  this  time,  the  same  author  tells  us,  that  in 
a!)  tlie  stores  of  Rome,  tliere  were  no  more  tlian  fifteen  days 
provision  ;  and  had  not  tlie  winter  been  uncommonly  mild, 
the  utmost  distress  and  misery  must  have  prevailed. 

It  may  now  be  inquired,  to  which  of  these  famines  in  the 
reign  of  Claudius  does  the  prophecy  of  Agabus  refer?  Most 
learned  men  are  of  opinion,  tiiat  the  famine  of  which  Agabus 
prophesied  was  that  mentioned  above,  which  took  place  in 
the  fourth  year  of  this  emperor,  A.  D.  47.  This  famine  is 
particularly  mentioned  by  Josepluis,  Ajit.  lib.  xx.  cap.  2.  sect. 
5.  who  describes  it  as  "  a  very  great  famine,  in  which  many 
died  for  want  of  food." — "  That  Helena,  Queen  of  Adiabene, 
who  had  embraced  the  Jewish  religion,  sent  some  of  her  ser- 
vants to  Alexandria,  to  buy  a  great  quantity  of  corn  ;  and 
otliers  of  them  to  Cypnas,  to  buy  a  cargo  of  dried  figs,  which 
she  distributed  to  those  who  were  in  want."  And  in  cap.  5. 
sect.  2.  he  says  that  this  happened  "  when  Tiberius  Alexan- 
der succeeded  Cuspius  Fadus  ;  and  that  under  these  procura- 
tors, tlie  famine  happened,  in  which  Queen  Helena,  at  a  vast 
expense,  procured  relief  to  the  .Jews."  Dr.  Hudson's  note  on 
tills  passage  in  .losephus  deserves  to  be  copied  :  "  This,"  says 
lie,  "  is  that  famine  foretold  by  Agabus,  Acts  xi.  28.  which 
happened  when  Claudius  was  consul  the  fourth  time,  (A.  D. 
47.)  and  not  that  which  happened  when  Claudius  was  consul 
the  second  time,  and  Ca;sina  was  his  colleague,  (A.  D.  42.)  as 
Scaliger  says  upon  Ensebius,  p.  174.  Now  when  .losephus 
had  said,  a  little  after,  cap.  5.  sect.  2.  that  Tiberius  Alexander 
succeeded  Cuspius  Fadus  as  procurator,  he  immediately  sub- 
joins, under  these  procurators  there  happened  a  great  fa- 
mine in  Judea."  I<rom  this  it  is  evident,  that  this  famine 
must  have  continued  several  years,  as  it  existed  under  both 
these  procurators.  Fadus,  says  Mr.  Whiston,  was  not  sent 
into  .Judea  till  after  the  death  of  Agrippa,  i.  e.  towards  the  end 
of  the  fourth  year  of  Claudius,  in  the  end  of  A.  D.  44.  or  be- 
ginning of  45.  So  that  this  famine  foretold  by  Agabus,  hap- 
pened on  the  fifth,  sixth,  and  seventh  yeai"s  of  Claudius, 
A.  D.  45,  46,  and  47.  See  Winston's  Josephus:  and  see  Krebs' 
Observat.  in  Nov.  Test,  on  this  place. 

29.  7'hen  the  disciples — determined  to  send  relief]  Tliese 
were  probably  Gentile  converts ;  and  as  they  considered 
themselves  receiving  the  s/j;>(7Ma.Z  blessings,  whicVi  they  now 
so  hiippily  enjoyed,  through  the  means  of  the  Christians  in 
Judea  f  tliey  resolved  to  communicate  to  them  a  portion  of 


termined  to  send  "relief  unto  thebrethren  which  dwelt  in  Judea: 
30  b  Wliich  also  they  did,  and  sent  it  to  the  elders  by  the  hands 
of  Barnabas  and  Saul. 


their  ^em^ora/ goods  :  and  every  man  did  this,  according  to 
his  ability,  i.  e.  he  gave  a  certain  proportion  of  the  property 
with  which  the  providence  of  God  had  entrusted  him.  The 
community  of  goods  had  for  some  time  ceased. 

30.  And  sent  it  to  the  elders]  These  probably  mean,  those 
who  first  believed  on  Christ  crucified,  either  of  the  seventy 
disciples  mentioned  Luke  chap.  x.  or  the  one  hundred  and 
twenty  mentioned  cliap.  i.  15;  or  the  seven  deacons,  chap.  vi. 
5.  Some  have  divided  the  primitive  disciples  into  three 
classes:  1.  The  avrorrrai,  those  who  were  eye-tpitnesses.  2. 
Tlie  arrapxa',  those  who  were  the  first-fruits,  or  converts  of 
the  apostles' preaching.  3.  The  iiaioxoi,  those  who  were  the 
successors  of  the  preceding,  from  whom  they  had  received 
the  doctrines  of  the  Gospel.  It  is  likely  the  deacons  are 
meant,  whose  office  it  was  to  take  CEure  of  the  poor.  See  chap, 
vi.  1,  <ic. 

1.  Among  many  highly  interesting  subjects  which  have 
come  under  review  in  the  preceding  chapter,  we  must  have 
particularly  noticed,  1.  The  care  the  church  of  Christ  took 
to  have  young  converts  confirmed  in  the  truths  they  tiad  re- 
ceived, and  built  upon  their  most  holy  faith,  ver.  22.  It  was 
indispensably  necessary  that  a  foundation  should  be  laid; 
and  it  was  not  less  so,  that  a  proper  superstructure  should  be 
raised.  For  this  work  it  was  requisite  that  different  gifts  and 
talents  sliould  be  employed,  and  Barnabas  and  Saul  must  be 
sent  to  co7ifirm  in  the  faith,  those  whom  the  disciples,  who 
had  been  scattered  by  the  persecution  raised  about  Stephen, 
had  converted  to  Christ,  ver.  19—22.  It  is  a  great  thing  to 
liavc  souls  converted  to  the  Lord ;  it  is  greater  to  have  them 
built  up  on  their  most  holy  faith :  and  few  persons,  even 
among  the  ministers  of  Christ,  have  talents  for  both.  Even 
wiien  Paul  planted,  it  required  Apollos  to  water.  A  fre- 
quent interchange  of  godly  ministers  in  the  church  of  Christ, 
is  of  the  utmost  consequence  to  its  stability  and  increase. 

2.  It  appears  tliat  Christians,  was  tlie  first  general  appel- 
lative of  the  followers  of  our  blessed  Lord ;  and  there  is  pre- 
sumptive evidence,  as  we  have  seen,  tliat  this  appellative 
came  by  divine  appointment :  how  very  few  of  those  who 
profess  this  religion,  are  satisfied  with  this  title !  That  very 
church  that  arrogates  all  to  itself,  has  totally  abandoned  this 
title,  and  its  members  call  themselves  Romaii  Catholics, 
which  is  absurd  ;  because  the  adjective  and  substantive  in- 
clude opposite  ideas;  catholic,  signifies  universal ;  and  Ro- 
man, signifies  of,  or  belonging  to  Rome.  If  it  be  merely  Ro- 
man, it  cannot  be  catholic ;  if  it  be  catholic,  it  cannot  be  con- 
fined to  Rome :  but  it  is  not  catholic  nor  universal,  in  any 
sense  of  the  word ;  for  it  contains  but  a  small  part  of  the  peo- 
ple who  profess  Christianity.  The  term  Protestant  has  more 
common  sense  in  it;  but  not  much  more  piety.  Almost  all 
sects  and  parties  proceed  in  the  same  line ;  but  Christian  is 
a  title  seldom  heard  of;  and  the  spirit  and  practice  of  Chris- 
tianity but  rarely  occur.  When  all  return  to  the  spirit  of  the 
Gospel,  tliey  will  probably  resume  the  appellative  of  Chris- 
tians. 

3.  An  enrly  fruit  of  Christianity,  was  mercy  to  the  poor; 
and  especially  to  the  poor  followers  of  Christ.  He  has  left 
tlie  poor  ever  with  us,  as  his  representatives,  to  exercise  our 
bowels  of  commiseration :  and  thus  teach  us  to  feel  and  prac- 
tice mercy.  To  every  man  professing  Christianity,  the  reli- 
gion of  .Jesus  Christ  says  most  authoritatively.  With  every  man 
who  is  pinched  by  poverty,  share  ichat  the  providence  of  God 
has  not  made  absolutely  necessary  for  thy  own  support. 
What  God  has  given  us  more  than  we  need,  is  entrusted  to 
us  for  the  benefit  of  those  that  are  in  poverty  and  affliction. 
He  who  can,  and  does  not,  help  the  poor,  is  a  disgrace  to 
Christianity  :  and  he  who  does  not  lend  his  hand  for  the  sup- 
port of  the  cause  of  God  is  a  worthless  member  of  the  church 
of  Christ.  He  who  shows  no  mercy,  sliall  have  judgment 
without  mercy.  And  he  who  spends  in  pampering  the  flesh 
what  should  be  given  to  the  poor,  shall  have  a  fearful  account 
to  give  in  the  day  of  the  Lord. 


CHAPTER  XII. 

Herod  persecutes  the  Christians,  1.  Kills  James,  2,  And  casts  Peter  into  prison,  3,  4.  The  church  makes  i7icessant  prayer 
for  his  deliverance,  5.  An  angel  of  God  opens  the  prison  doors  and  leads  him  out,  6 — 10.  Peter  rejoices,  and  comes  to  the 
house  of  Mary,  where  many  were  praying,  and  declares  how  he  was  delivered,  1 1 — 17.  The  soldiers  who  kept  the  prison 
are  examined  by  Herod,  and  he  commands  them  to  be  put  to  death,  18,  19.  Herod  is  enraged  against  the  people  of  Tyre, 
but  is  appeased  by  their  subinission,  20.  He  makes  an  oration  to  the  people,  receives  idolatrous  praises,  and  an  angel  of 
the  Lord  smites  him,  and  he  dies  a  miserable  death,  21—23.  The  word  of  God  increases,  24.  Rarnabas  and  Saul  return 
from  Jerusalem  accompanied  by  John  Mark,  25.  [A.  M.  cir.  4048.  A.  D.  cir.  44.  An.  Olymp.  cir.  CCV.  4.] 

3  And  because  he  saw  itpleased  the  Jews,  he  proceeded  far- 


NOW  about  that  time  Herod  the  king  "  stretched  forth  his 
hands  to  vex  certain  of  the  church. 
2  And  he  killed  James,  *>  the  brother  of  John,  with  the  sword. 


-bMail.  4,21. & 20.23. 


NOTES. — Verse  1.  Herod  the  king]  ThiswHS  Herod  Agrip- 

a,  the  eon  of  Aristobuhis,  and  grandson  of  Herod  the  Great ; 

e  was  nephew  to  Herod  Antipas,  who  belieaded  John  the 

Baptist,  and  brother  to  Herodias.     He  was  made  king  by  tlie 


I 


ther  to  take  Peter  also.    Then  were  '  the  days  of  unleavened 
bread. 

cEioJ.I3.l4,  15.  &  33. 15. 


ries  formerly  held  by  his  uncle  Philip,  and  by  Lysanias ;  viz, 
Jturea,  Trachonitis,  Abilene,  with  Gaulonitis,  BatantBa,  antj 
Penias.    To  these  the  emperor  Claudius  afterward  added  Ju- 

_._ ^  _^    „_     dea  and  Samaria;  which  were  n.jarly  all  the  dominions  po«- 

em'peror  CaliguTa,  and  was  put  in  possessioti  oTall  liie^territo-  |  sessed  by  his  grandfather  Herod  the  Great.    See  Luke  iii.  I. 
380 


Peter  is  delivered  out  of 


CHAPTER  XI. 


prison  by  an  angel. 


4  And  "i  when  he  hail  apprehended  him,  ho  put  him  in  prison, 
and  delivered  AiOT  to  four  (luaternion.s  of  soldiirs  to  kei-p  him; 
intcndiug  after  Easter  to  bring  him  forth  to  the  people. 

5  Prtcr  therefore  was  kept  in  prison:  but '  prayer  was  made 
without  ceasing  of  the  church  unto  Ood  for  him. 

6  And  when  Herod  would  have  brou^lit  him  forth,  the  same 
night  Peter  was  slecpiuf;  between  two  soldiers,  bound  with 
two  chains  :  and  tlic  keepers  before  the  door  kept  tlie  prison. 

7  And,  behold,  'the  angc'l  of  the  Lfjrd  came  upon  him,  and  a 
light  shined  in  the  prison  :  and  he  smote  Peter  on  the  side,  and 
raised  liim  up,  saying.  Arise  up  quickly.  And  lus  chains  fell 
off  from  his  hands. 

8  And  the  angel  said  unto  liim,  Gird  thyself,  and  bind  on  thy 
sandals.  And  so  he  did.  And  he  sailh  unto  him,  Cast  thy  gar- 
ment about  thee,  and  follow  me. 


see  also  an  account  of  the  Ilerod  family,  in  the  note  on  Matt.  ii. 
ver.  1. 

To  vex  certain  of  the  church]  That  is,  to  destroy  its  chief 
ornaments  and  supports. 

2.  //(■  /iiltmt  James,  the  brother  of  John,  with  the  sword]  This 
was  James  the  ji^reater,  son  of  Zebedee,  and  must  be  distin- 
guished from  Juinesthe  less,  son  of  Alpbeus.  Tliis  latter  was 
nut  to  dratli  by  Ananias  tlie  high-priest,  during  the  reign  of 
Nero.  This  James,  with  his  brother  John,  were  those  who  re- 
quested to  sit  on  llje  right  niul  left  hand  of  our  Lord,  tsee  iMatl. 
x.\.  Zf.  and  our  I/jid's  prediction  was  now  fulfilled  in  one  of 
them,  who  by  his  martyrdom  drank  of  our  Lord's  cup,  and 
was  baptized  with  liis  bajitisni.  By  the  death  of  Janie.s,  the 
number  of  the  apostles  was  reduced  in  eleven  ;  and  we  do  not 
find  that  ever  it  was  tilled  up.  The  apostles  never  had  any  suc- 
cessors :  God  has  continued  their  dovlrine,  but  not  their  order. 

By  killing  with  the  sicord,  we  are  to  understand  beheading. 
Among  the  Jews,  there  were /bur  kinds  of  deaths ;  1.  atoning, 
2.  Burning,  3.  Killing  with  the  sword,  or  beheading,  and 
4.  Strangling.  The  3d  was  a  Roman  as  well  as  a  Jewisli  mode 
of  punishment.  Killing  with  the  sword,  was  the  punishnieiit, 
which,  according  to  the  Talmud,  was  inflicted  on  those  who 
drew  away  the  peoi)le  to  any  strange  worship,  Sanhedr.  fol. 
iii.  James  was  probably  accused  of  this,  ana  hence  the  pu- 
nishment mentioned  in  the  text. 

3.  He  proceeded — to  take  Prter  also]  He  supposed  that  these 
two  weix'  pillars  on  which  the  iufantcause  rested  ;  and  that  if 
these  were  removed,  the  buiKling  must  necessarily  comedown. 

The  days  of  unleavened  bread]  About  the  latter  end  of 
March,  or  beginning  of  April;  hut  whether  in  the  third  or 
fourth  year  of  the  cuipcror  Claudius,  or  earlier  or  later,  can- 
not be  determined. 

4.  Four  quaternions  of  soldiers]  That  is,  sixteen,  or  four 
companies  oifour  men  each,  who  had  the  care  of  the  prison; 
each  company  taking,  in  turn,  one  of  tlie  four  watches  of  the 
night 

Intending  after  Easter  to  bring  himforlh]  Mera  to  vairxa, 
after  the  pass-over.  Perhaps  there  never  was  a  more  unhappy, 
not  to  say  absurd  translation,  than  that  in  our  text.  But  l)e- 
fore  I  come  to  explain  the  word,  it  is  necessary  to  observe,  that 
o>ir  term  called  Laster,  is  not  exactly  the  same  with  the  Jew- 
ish p:iss-over.  This  festival  is  always  held  on  the  fourteenth 
day  of  the  first  vernal  full  moon,  but  the  Eiister  of  tlic  Chris- 
tians, never  till  the  next  Sabbatli  after  said  full  moon  :  and  to 
avoid  all  conformity  with  the  Jews  in  this  matter,  if  the  four- 
teenth day  of  the  first  vernal  full  moon  happen  on  a  Sabl>ath, 
tlien  the  festival  of  Easter  is  deferred  till  the  Siibbath  follow- 
ing. The  first  vernal  moon  is  that,  whose  Hth  day  is  eillier 
on  the  day  of  the  vernal  equlno.x,  or  the  next  14th  day  alter  it. 
The  vernal  equinox,  according  to  a  decree  of  the  council  of 
Nice,  is  fixed  to  the  21sl  day  of  March  ;  and  therefore  the  first 
vernal  moon  is  that  whose  14th  day  falls  upon  the  21st  of 
March;  or  the  fii-st  fourteenth  day  after.  Hence  it  appears, 
that  the  next  Sabbath  after  the  14th  day  of  the  vernal  moon, 
which  is  called  the  Paschal  term,  is  always  Easter  day.  And, 
therefore,  the  earliest  Pascluil  term,  being  the  21st  of  iMarch  ; 
the  22d  of  March  is  the  earliest  Easter  possible  ;  and  the  Hth 
of  A^)ril  being  the  latest  Paschal  term,  the  seventh  day  after, 
that  IS,  the  2oth  of  April,  is  the  latest  Easter  possible. 

The  term  Easter,  inserted  here  by  our  translators,  they  bor- 
rowed from  the  ancient  Anglo-f5axon  service  books  ;  or  from 
the  version  of  the  Gospels, which  always  Uanslales  the  to  iraa- 
Xa  of  the  Greek  by  this  term,  e.  g.  Matt.  xxvi.  2.  Vt  know 
that  after  two  days  is  the  feast  of  the  pass-orer.  yico  je 
that    a'Fteji  Cpaui  txijum  beo5  CartlU).     VUltC  flC  tftat 

aeftcv  tiuam  tma"'"  bf  oti)  Eastro.   Hid  v  i.t.  And  they 

■made  readi/  the  jmsK-nn-r.  ;mh  hij  ;^t"i;e.i)i  I'o^ou  liv'ni  Caj*- 
^lichenu^ija.    ^ttXl  |)|fl  flcQcavluotioii  lu'in  ISastft^- 

tl)cnun3a,  (i.  e.  l\\<-pa.<<chal  .■iiipprr.)  Profi.\ed  lo  Matt,  x.wiii. 
I.  are  these  words,  Dyj*  yceu]  on  Carcep  seyen.  This  jiart  to 
be  read  on  Easter  eren.  And  before  ver.  8.  these  words,  Dyr 
fi-eal  on  Fpijetu-PT  on  tha-pe  o^pe  Carcpe-pucan.  Mark  xiv. 
12.  And  the  Jirst  day  ^unleavened  bread,  whin  they  killed 
the  pass-over.     Anb  Sam   pojunau  ^.e5e  aziuiopum",  ba   hi 

Si''* ^^"-il."'''''^**'^"  ^"IJ tftam  forman tiaeflc ati'moium, 

tpa  m  iaastron  Offvotlon.  other  e.vamples  occur  in  this 
Version.  Wicliff  used  tlie  word  paske,  i.  e.  pass-over;  but 
Ttndal,  Coverdale,  Becke,  and  Cardmarden,  following  the 
old  Saxon  mode  of  translation,  insert  Easier  :  the  Geneva 
Bible,  very  properly  renders  it  the  pass-over.    The  Saxon, 


9  And  he  went  out,  and  followed  him  ;  and  ^  wist  not  tliat  it 
was  true  which  was  done  by  the  angel ;  but  thought  ''he  saw 
a  vision. 

10  When  they  were  past  the  first  and  the  second  ward,  they 
came  unto  the  iron  gate  that  leadeth  unto  the  city ; '  which 
opened  to  them  of  his  own  accord  :  and  they  went  out,  and 
passed  on  through  one  street;  and  forthwith  the  angel  depart- 
ed from  him. 

11  And  when  Peter  was  come  to  himself,  he  said.  Now  I  know 
of  a  surely,  that  the  k  Lord  halh  sent  his  angel,  and  I  hath  de- 
livered me  out  of  the  hand  of  Ilerod,  and /;om  all  the  expecta- 
tion of  the  neople  of  the  Jews. 

12  And  wlicn  he  had  considi-rcd  the  thing,  "•  he  came  to  the 
house  of  .Mary  the  mother  of  "  John,  whose  surname  was  Mark ; 
where  many  were  gathered  together  °  praying. 

k  P8S.34  7.  l)»n  ;5-«!  &i1  22.  Heh -h  U.-IJob  S  19  P»»  33  IS,  I0.&31.3?.&  41.2. 
it97.ia  2'  or  IIP    2  I'M  g.a— riiCh  4  23.-nCh.l5.:i7.— oVtr.S. 

Cartep.  6art)ie,earCIio,  Caftjla,  and  eajT.Jion,  are  different 
modes  of  spelhng  the  name  of  tlie  goddess  Easter,  whose  fes- 
tival was  celebrated  by  our  pagan  forefathers  on  the  month  of 
April ;  hence  that  month,  in  the  Raxon  calendar,  is  called 
earteji-mouaB,  Easier  vionth.  Every  view  we  can  take  of 
tills  subject,  shows  llie  gross  improprii'ly  of  retaining  a  name 
every  way  exceptionable,  and  palpably  absurd. 

Ti.  Prayer  was  made  without  ceasing]  The  Greek  word 
EKTcvtK,  signifies  both_/erro«rand  earnestness,  as  well  as  per- 
severance. These  prayers  if  the  church,  produced  that  mira- 
culous interference  mentioned  below,  and  without  whi<  h,  Pe- 
ter could  not  have  thus  escaped  from  the  hands  of  this  ruth- 
less king. 

6.  Sleeping  between  two  soldiers,  bound  with  two  chains] 
Two  soldiers  guarded  Ids  person  ;  his  right  hand  being  hounil 
to  the  left  hand  of  one  ;  and  his  left  hand  bound  to  the  ri;;Iit 
liand  of  the  other.  This  was  the  R<iman  method  of  guarding 
their  prisoners;  and  appeal's  to  be  what  is  intimated  in  the  text. 

7.  Smote  Peter  on  the  side]  He  struck  hini  in  such  a  way, 
as  was  just  sufficient  to  awake  hini  from  his  sleep. 

His  chains  fell  off  from  his  hands.]  The  chains  mentioned 
above,  by  which  he  was  bound  to  the  two  soldiers. 

Gird  thyself]  It  seems  Peter  had  put  off  the  principal  part 
of  his  clothes,  that  he  might  sleep  with  morecomfort.  His  re- 
suming all  that  he  had  thrown  otV,  was  a  proof  that  every  thing 
had  been  done  leisurely.  There  was  no  evidence  of  any  hurry, 
nor  of  any  design  to  elude  justice,  or  even  to  avoid  meeting 
his  accusei-s  in  any  legal  way.  U  appearethat  the  two  soldiers 
were  overwhelmed  by  a  deep  sleep,  which  fell  upon  them 
from  God. 

9.  Ife — wist  not]  He  knew  not;  from  the  Anglo-Saxon 
piftan,  tuknow.     He  sup|)osed  himself  to  be  in  a  dream. 

10.  'J'he  first  and— second  ward]  It  is  supposed,  tliat  ancient 
Jerusalem  was  surrounded  by  three  walls  :  if  so,  then  passing 
through  the  gales  of  these  three  walls  successively,  is,  possi- 
bly, what  is  meant  by  the  expression  in  the  text.  The  prison 
in  which  he  was  confined,  might  have  been  that  which  was  at 
the  outer  wall. 

Iron  gate]  This  was  in  the  iimcmiost  wall  of  the  Ihree;  and 
was  strongly  plated  over  with  iron,  for  the  greater  security. 
In  the  East,  the  gates  are  often  thus  secured  to  the  present  day. 
Pitts  says  so  of  the  gates  of  Algiers  ;  and  Pocock,  of  some  near 
Antioch.  Perhaps  this  is  all  that  is  meant  by  the  iron  gale. 
One  of  the  quaternions  of  soldiers  was  placed  at  each  gale. 

\Miirh  opened — of  his  own  accord]  Influenced  by  the  unseen 
power  of  the  angel. 

The  angel  departed  from  him.]  Having  brought  him  Snto  a 
place  in  which  ne  no  longer  needed  his  assistance.  What  is 
proper  to  God,  he  always  does ;  what  is  proper  to  man,  he  re- 
quires him  to  perform. 

11.  'tMien  Peter  was  come  to  himself]  Every  thing  he  saw 
astonished  him  ;  he  could  scarcely  credit  his  eyes,  lie  was  in 
a  sort  of  ecstasy  ;  and  it  was  only  when  the  angel  left  him, 
that  he  was  fully  convinced  that  all  was  real. 

JVoif  I  know — that  the  Lord  hath  sent  his  angel]  The  poor 
German  divine  is  worthy  of  pity ,  who  endeavoured  to  persuade 
himself  and  his  countrymen,  that  all  this  talk  about  the  angel 
was  mere  illusion  :  that  Peter  was  delivered  in  a  way  which 
he  could  not  comprehend,  and  therefore  was  led  to  attribute 
to  a  particular  providence  of  God.  what  probably  was  done  by 
the  prefect  of  the  prison  who  favoured  him  !  But  it  is  the  study 
of  this  writer  to  banish  from  the  word  cjf  God  all  supernatural 
influence ;  and  lo  reduce  even  the  miracles  of  Christ  to  sim- 
ple operations  of  nature,  or  to  the  workings  of  imagination, 
and  tlie  prejudices  of  a  weak  and  credulous  people.  Such  men 
should  at  once  cast  off  the  mask  which  so  thinly  covers  their 
infidelity,  and  honestly  avow  themselves  to  be  what  they  are, 
the  enemies  of  revelation  in  general ;  and  of  the  Christian  re- 
ligion in  particular.  Peter  could  say,  Now  I  know  of  a  cer- 
tainty, that  the  Lord  hath  sent  his  angel,  and  delivered  me, 
&c.  No  such  thing,  says  Mr.  E.,  Peter  was  deceived ;  it  was 
not  the  Lord,  it  was  the  prefect,  or  some  other  person. — Now 
we  know  that  Peter  spake  by  the  Holy  Ghost ;  but  we  have 
no  such  testimony  of  Mr.  E.,  nor  of  any  of  his  associates. 

And  all  the  expectatioti  of  the— Jews]  It  seems  they  had 
built  much  on  the  prospect  of  having  him  sacriticed,  as  they 
already  had  James. 

12.  And  when  he  had  considered]  When  he  had  weighed 
every  thing,  and  was  fully  satisfied  of  the  divine  interposition ; 
he  went  to  the  house  of  Mary  the  mother  of  John  Mark,  tlM 

381 


Herod  making  an  oration, 


THE  ACTS. 


is  smitten  by  an  angel. 


13  And  as  Peter  knocked  at  the  door  of  the  gate,  a  damsel 
came  Pto  hearken,  named  Rhoda. 

14  And  when  she  knew  Peter's  voice,  she  opened  not  the  gate 
for  gladness  ;  but  ran  in,  and  told  how  Peter  stood  before  the 
gate. 

15  And  they  said  unto  her,  Thou  art  mad.  But  she  constantly 
affirmed  that  it  was  even  so.    Then  said  they,  •>  It  is  his  angel. 

16  But  Peter  continued  knocking:  and  when  they  had  open- 
ed the  door,  and  saw  him,  they  were  astonished. 

17  But  he, '  beckoning  unto  them  with  the  hand  to  hold  their 
peace,  declared  unto  them  liow  the  Lord  had  brought  him  out 
of  tlie  prison.  And  he  said.  Go  show  these  things  unto  James, 
and  to  the  brethren.  And  he  departed,  and  went  into  another 
place. 

18  Now  as  soon  as  it  was  day,  there  was  no  small  stir  among 
the  soldiers,  what  was  become  of  Peter. 

19  And  when  Herod  had  sought  for  him,  and  found  him  not, 
he  examined  the  keepers,  and  commanded  that  t/iet/  should 


pOi 


Or,  ba 


author  of  the  Gospel,  where  it  appears  many  were  gathered 
together,  making  prayer  and  supplication,  and  probably  for 
Peter's  release. 

13.  As  Peter  knocked]  The  door  was  probably  shut  for  fear 
of  the  .lews ;  and  as  most  of  the  houses  in  the  East  have  an 
area  before  the  door,  it  might  have  been  at  this  outer  gate  that 
Peter  stood  knocking. 

A  damsel  came  to  hearken,  named  Rhoda]  She  came  to  in- 
quire who  was  there.  Rhoda  signifies  a  rose  ;  and  it  appears 
to  have  been  customary  with  the  Jews,  as  Grotius  and  others 
remark,  to  give  tlie  names  of  flowers  and  trees  to  their  daugh- 
ters :  thus  Susaruiah  signifies  a.  lily  ;  Hadassah,  a  myrtle.; 
Tamar,  a  palm-tree,  &c.  &c. 

15.  /'  is  his  angel.]  It  was  a  common  opinion  among  the 
Jews  that  every  man  has  a  guardian  angel ;  and  in  the  po- 
pish church,  it  is  an  article  of  faith.  The  Jews  also  believed 
that  angels  often  assumed  the  likeness  of  particular  persons. 
They  have  many  stories  of  the  appearance  of  Elijah  in  the 
likeness  of  different  rabbins.  As  AyyeXoi  signifies  in  general, 
a  messenger,  whether  divine  or  human  ;  some  have  thought 
that  tlie  angel  or  messenger  here,  means  a  servant  or  person 
wliich  the  disciples  supposed  was  sent  from  Peter  to  announce 
something  of  importance  to  the  brethren  :  it  was  also  an  opi- 
nion among  the  Jews,  even  in  the  time  of  the  apostles,  as  ap- 
pears from  Philo,  that  the  departed  souls  of  good  men  officia- 
ted as  ministering  angels  ;  and  it  is  possible  that  the  disciples 
sit  Mary's  house  might  suppose  that  Peter  had  been  murdered 
in  the  prison  ;  and  that  his  spirit  w.as  now  come  to  announce 
this  event,  or  give  some  particular  warning  to  the  church. 

17.  Declared — how  the  Lord  had  brought  him  out  o/ the  pri- 
son] He  still  persisted  in  the  belief  that  his  deliverance  was 
purely  supernatural.  It  seems  that  some  modern  critics  could 
have  informed  him  of  his  mistake.     Seever.  11. 

Show  these  tilings  unto  James,  and  to  the  brethren]  Tliat 
is,  in  one  word,  show  them  to  the  church,  at  the  head  of 
which  James  undoubtedly  was ;  as  we  may  clearly  under- 
stand by  the  part  he  took  in  the  famous  council  held  at  Jeru- 
salem, relative  to  certain  differences  between  the  believing 
Jews  and  Gentiles.  See  chap,  xv  1.3 — 21.  There  is  still  no 
supremacy  for  Peter.  He  who  was  bishop  or  overseer  of  the 
churcii  at  Jei-usalem,  was  certainly  at  the  head  of  tlie  whole 
churcli  of  God  at  this  time  ;  but  James  was  then  bishop  or  in- 
spector of  the  church  at  Jerusalem,  and  consequently,  was  the 
only  visible  head  then  upon  earth. 

He  departed — into  another  place.]  Some  Popish  writere  say 
that  he  went  to  Rome,  and  founded  a  Christian  church  there. 
Those  who  can  believe  any  thing,  may  believe  this.  Wfiere 
he  went  we  know  not ;  but  it  is  probable  that  he  withdrew  for 
the  present  into  a  place  of  privacy,  till  the  heat  of  the  inquiry 
was  over,  relative  to  his  escape  from  the  prison  ;  for  he  saw 
that  Herod  was  intent  on  his  death. 

19.  Commanded  that  they  should  be  put  to  death]  He  be- 
lieved, or  pretended  to  believe,  that  the  escape  of  Peter  was 
owing  to  the  negligence  of  the  keepers.  Jailers,  watchmen, 
&c.  ordinarily  sufl'ered  the  same  kind  of  punishment  which 
should  have  been  inflicted  on  the  prisoner,  whose  escape  they 
were  supposed  to  have  favoured. 

He  went  dnien  from  Judea  to  Cesarea]  How  soon  he  went 
down,  and  how  long  he  staid  there,  we  know  not. 

20.  Highly  displea.ted  with  them  of  Tyre]  On  what  account 
Herod  was  thus  displeased,  is  not  related  by  any  historian,  as 
far  as  I  have  been  able  to  ascertain.  Josephus,  who  speaks  of 
this  journey  of  Herod  to  Cesarea,  says  nothing  of  it :  and  it  is 
useless  for  us  to  conjecture. 

Having  made  Blastus — their  friend]  Blastus  was  proba- 
bly an  eunuch  and  had  considerable  influence  over  his  mas- 
ter Herod  ;  and  to  reach  the  master,  it  is  likely  they  bribed 
the  chamberlain. 

Desired  peace]  The  Tyrians  and  Sidonians  being  equally 
subjects  of  the  Roman  government,  with  the  inhabitants  of 
Galilee,  Herod  could  not  go  to  war  with  them  ;  but  being  irri- 
tated against  them,  he  might  prevent  their  supplies  :  they 
therefore  endeavoured  to  be  on  peaceable,  i.  c.  friendly  terms 
■with  him. 

Their  country  was  nourishedby  the  king's  country.)  That 
Is,  tliey  had  all  their  supplies  from  Galilee  ;  for  Tyre  and  Si- 
HOn  being  places  of  trade  and  commerce,  with  little  territory, 
382 


be  put  to  death.  And  he  went  down  from  Judea  to  Cesarea, 
and  there  abode. 

20  II  And  Herod  '  was  highly  displeased  with  them  of  Tyre 
and  Sidon  :  but  they  came  with  one  accord  to  him ;  and 
having  made  Blastus '  the  king's  chamberlain  their  friend,  de- 
sired peace ;  because  "  their  country  was  nourished  by  the 
king's  country. 

21  And  upon  a  set  day  Herod,  arrayed  in  royal  apparel,  sat 
upon  his  throne,  and  made  an  oration  unto  them. 

22  And  the  people  gave  a  shout,  saying,  It  is  the  voice  of  a 
god,  and  not  of  a  man. 

23  And  immediately  the  angel  of  the  Lord  v  smote  him,  be- 
cause whe  gave  not  God  the  glory :  and  he  was  eaten  of  worms, 
and  gave  up  the  ghost. 

24  n  But  '■  the  word  of  God  grew  and  multiplied. 

25  U  And  Barnabas  and  Saul  returned  from  Jerusalem,  when 
they  had  fulfilled  their  y  ministry,  and  '  took  with  them  '  John, 
whose  surname  was  Mark. 


were  obliged  to  have  all  their  provisions  from  the  countries 
under  Herod's  jurisdiction.  This  had  been  the  case  even 
from  the  days  of  Solomon,  as  we  learn  from  1  Kings  v.  11. 
where  it  is  said,  that  Solomon  gave  Hirain  twenty  thousand 
measures  uf  xoheat,  for  food  to  his  household ;  and  twenty 
measures  of  pure  oil ;  thus  gave  Solomon  to  Hiram  year  by 
year.     See  also  Ezek.  xxvii.  17. 

21.  Upon  a  set  day,  &c.]  A  day  on  which  games,  &c.  were 
exhibited  in  honour  of  the  Roman  emperor.  What  this  refers 
to,  we  learn  from  Josephus.  "  Herod  having  reigned  three 
years  over  all  Judea,  (he  had  reigned  over  the  tetrarchy  of 
his  brother  Philip,  four  years  before  this)  went  down  to  Cesa- 
rea, and  there  exhibited  shows  and  games  in  honour  of  Clau- 
dius, and  made  vows  for  his  health.  On  the  second  day  of 
these  shows,  he  put  on  a  garment  made  wholly  of  silver,  and 
of  a  contexture  most  truly  wonderful ;  and  came  into  the  the- 
atre early  in  tlie  morning ;  at  which  time  the  silver  of  his  gar- 
ment, being  illuminated  by  the  first  reflection  of  the  sun's  rays, 
shone  out  after  a  surprising  manner  ;  and  was  so  resplendent 
as  to  spread  a  horror  over  those  who  looked  intently  upon 
him  :  and  presently  his  flatterers  cried  out,  one  from  one 
place,  and  another  from  another,  '  He  is  a  god ;'  and  they 
added,  '  Be  thou  merciful  to  us,  for  although  we  have  hitherto 
reverenced  thee  only  as  a  man,  yet  shall  we  henceforth  own 
thee  as  superior  to  mortal  nature.'  Nor  did  the  king  rebuke 
them,  nor  reject  their  impious  flattery.  But  looking  up  he 
saw  an  owl  on  a  certain  rope  over  his  head,  and  immediately 
conceived  that  this  bird  was  to  him  amessenger  of  ill-tidings  ; 
and  he  fell  into  the  deepest  sorrow  ;  a  severe  pain  also  arose 
in  his  bowels,  and  he  died  after  five  days  severe  illness." 
This  is  the  sum  of  the  account  given  by  Josephus,  Ant.  lib. 
xix.  cap.  viii.  sect.  2.  [See  Whiston's  edition.]  Notwith- 
standing the  embellisliments  of  the  Jewish  historian,  it  agrees 
in  the  main  surprisingly  with  tlie  account  given  here  by  St. 
Luke.  Josephus,  it  is  true,  suppresses  some  circumstancos 
which  would  have  been  dishonourable  to  this  impious  king ; 
and  according  to  his  manner,  puts  a  speech  in  Herod's  njouth, 
when  he  found  himself  struck  with  death,  expressive  of 
much  humility  and  contrition.  But  this  speech  is  of  no  au- 
thority. When  Josephus  takes  up  and  pursues  the  thread  of 
mere  historical  narration,  he  may  be  safely  trusted  :  but 
whenever  he  begins  to  embellish,  or  put  speeches  in  the 
inouths  of  his  actors,  he  is  no  longer  to  be  credited.  He  even 
here  transforms  an  angel  of  the  Lord  into  an  otcl ;  and  intro- 
duces it  most  improbably  into  his  narration  :  as  if  an  owl,  a 
bird  of  all  others  tiiat  can  least  bear  the  light,  should  come 
and  peixh  on  the  pavilion  of  the  king,  when  the  sun  was 
shining  with  the  most  resplendent  rays  ! 

23.  The  angel  of  the  Lord  smote  him]  His  death  was  most 
evidently  a  judgment  from  God. 

Because  he  gave  not  God  the  glory]  He  did  not  rebuke  his 
flatterers,  bat  permitted  them  to  give  him  that  honour  that 
was  due  to  God  alone.     See  on  ver.  21. 

And  was  eaten  of  worms]  Whether  this  was  the  morbus 
pedicularis,  or  whether  a  violent  inflammation  of  his  bowels, 
terminating  in  putrefaction,  did  not  actually  produce  worms, 
which  for  several  days,  swarmed  in  his  infected  entrails,  we 
cannot  tell.  It  is  most  likely  that  this  latter  was  the  case  ;  and 
tliis  is  at  once  more  agreeable  to  the  letter  of  the  text,  and  to 
the  circumstances  of  the  case,  as  related  by  Josephus. 

And  gave  up  the  ghost]  That  is,  he  died  of  the  disorder  by 
which  he  was  then  seized,  after  having  lingered  in  excrucia- 
ting torments,  ioY  five  days,  as  Josephus  has  stated.  Antio- 
chiis  Epiphanes,  and  Herod  the  Great,  died  of  the  same  kind 
of  disease.  See  the  observations  at  the  end  of  chap.  1.  rela- 
tive to  the  death  of  .ludas. 

24.  But  the  word  of  God]  The  Christian  doctrine  preached 
by  the  apostles,  g-rewand  multiplied;  became  more  evident, 
and  had  daily  accessions  ;  for  the  spirit  of  revelation  rested 
on  those  men,  and  God  was  daily  adding  to  that  word  as  cir- 
cumstances required,  in  order  to  complete  that  testimony  of 
his,  which  we  now  find  contained  in  the  New  Testament.  As 
there  is  in  the  original,  an  allusion  to  the  vegetation  of  grain, 
(r)vlavt,  it  grew,  as  corn  grows,  the  stalk  and  the  ear ;  Kai 
c-nXrtBvvtTo,  it  was  multiplied,  as  the  corn  is  in  the  full  ear,) 
there  is  probably  a  reference  to  the  parable  of  the  sower  atid 
his  SEBD ;  for  the  seed  is  the  word  of  God,  and  the  doctrine  of 


Names  of  certain  prophets 


CHAPTER  XIII. 


and  teachers  at  Antlodh. 


the  kingdom.  It  was  liberally  smvn  ;  it  grew  vignrousbj  ; 
and  became  greatly  mulliplied.  And  why  1  because  it  was 
the  word,  the  doctrine  of  Ood,  there  was  no  corruption  in  it ; 
Bnd  because  GoU  watered  it  with  the  dew  of  heaven  from  on 
high. 

25.  Returned frojn  Jerusalem]  That  is,  to  Anlioch,  after  tlie 
death  of  Herod. 

Wten  they  had  fulfilled  their  tninistry]  When  they  had  car- 
ried the  alms  of  ttie  Christians  at  Antioch,  to  the  poor  saiiiu 
at  Jerusalem,  according  to  what  is  mentioned;  chap.  xi.  29,  30. 
to  support  them  in  llie  time  of  the  coming  famine. 

And  took  with  them  John,  whose  surname  was  Mark.}  This 
was  the  son  of  Mary,  mentioned  ver.  12.  He  accompanied  the 
apostles  to  Cyprus,  and  afterward  in  several  of  their  voyages 
till  they  came  to  Pergn  in  Pamphylia.  Finding  lliem  about 
to  take  a  more  extensive  voyage,  he  departed  from  them.  See 
the  case  chap.  xiii.  13.  and  xv.  37 — 40. 

1.  When  the  nature,  spirit,  and  tendency  of  Christianity  are 
considered,  we  may  well  be  astonished  that  itsljould  ever  And 
a  persecutor  among  the  souls  it  was  designed  to  instruct  and 
save !  Devils  can  have  no  part  in  it,  and  therefore  we  may 
naturally  expect  them,  through  pwry  and  malice,  to  oppose  it; 
but  that  men,  for  whose  use  and  salvation  the  wisdom  and 
mercy  of  God  made  it,  sliould  reject  its  offers  of  mercy,  and 
persecute  to  death  those  wlio  proclaimed  it,  is  tlic  most  unac- 
countable thing  that  can  be  conceived.    What  a  proof  is  this 


of  mere  maliciousness,  where  tlic  persecutor  not  only  serves 
no  self-interest  by  it,  but  destroys,  as  far  as  he  can,  all  that 
could  promote  his  own  present  and  eternal  happiness!  This 
argues  sucli  blindness  of  understanding,  hardnes.s  of  heart, 
and  derangement  of  mind,  as  can  be  accounted  for  only  on  tlic 
supposition  of  a  nature  totally  fallen  from  God,  righteousness, 
and  trutl).  The  Jews  crucify  Christ,  and  martyr  Stephen  ;and 
Ilerod  murders  James  ;  and  both  join  together  to  persecute  the 
followers  of  Christ,  and  destroy  his  cause.  Reader,  consider 
the  consequences:  this  had  people  were  permitted  to  remain 
till  they  had  fdled  up  the  measure  of  their  iniquity  ;  and  were 
then  cut  off  by  a  most  terrible  judguieni :  and  llerod  was  visit- 
ed for  his  transgressions  in  surh  a  most  awful  way,  as  strongly 
marked  the  displeasure  of  God  against  persecutors.  If  a  man 
contend  with  a  man,  tlie  contest  is  in  a  certain  way  equal : 
the  potsherds  strive  with  the  potsherds  of  the  earth  :  but  when 
a  man  enters  llie  lists  against  his  Maker,  as  every  persecutor 
does !  wo  unto  that  man  !  he  must  be  torn  in  pieces,  when 
there  is  none  to  deliver. 

2.  IIow  true  is  the  saying,  tliere  is  neither  counsel  nor  might 
against  the  Lord.  lu  the  midst  of  all  troubles  and  afflictions, 
that  kingdom  of  heaven  which  is  liheagrain  of  mustard  seed, 
grew  and  increased,  and  becaine  a  miglity  tree,  which  is  now 
tilling  the  whole  earth  ;  and  fowl  of  every  wing  are  Hying  to 
lodge  in  its  branches.  Hide  on,  and  be" thou  prosperous,  O 
Christ!  we  wish  thee  good  luck  with  thine  honour. 


CHAPTER  XIII. 

Of  the  prophets  and  teachers  in  the  chtirch  of  Anlioch,  1.  By  command  of  the  Holy  Spirit,  the  church  appoints  Saul  and 
Barnabas  to  a  particular  work,  2,  3.  They  depart,  and  travel  to  Seleucia,  Cyprus,  and  Sulamis,  preaching  in  the  Jew- 
ish synagogues,  i,  5.  At  Puphos  they  meet  icith  Bar-Jesus  or  Elym,as,  a  Jewish  sorcerer,  who  endenroured  to  prevent 
the  deputy  of  the  island  from  receiving  the  Chrislianfaith,  6 — 8.  Saul,  for  the  first  lime  called  Paul,  denounces  the  judg- 
ments of  God  upon  him,  and  he  is  struck  Mind,  9 — 11.  Tlie  deputy,  seeing  this,  is  confirmed  in  thefnith,  12.  Paid  avtl 
his  company  leare  Paphos,  and  come  to  Pamphylia,  where  John  Mark  leaves  them,  and  returns  to  Jerusalem,  13.  Paul 
and  Barnahas  proceed  to  Antioch;  and  coming  into  a  synagogue  of  the  Jews,  are  re</uested  by  the  rulers  nf  it  to  preach 
to  the  people,  14,  15.  Paul  preaches,  and  proves  that  Jr.sus  is  the  Christ,  16 — 41.  The  Gentiles  desire  the  sermon  to  be 
preached  to  tliem  the  next  Sabbath,  and  many  of  the  Jews  and  proselytes  receive  the  Christian  faith,  42,  43.  The  next 
Sabbath  the  whole  city  attend  ;  and  the  Jews  filed  with  envy,  contradict  and  blaspheme,  44,  45.  Paul  and  Barnabas  with 
great  boldness  shore,  that  by  the  order  of  God  the  Gospel  ivas  to  he  preached  first  to  them;  but  seeing  they  had  rejected 
it,  it  should  now  be  taken  from  them,  and  sent  to  the  Gentiles,  46,  47.  The  Gentiles  rejoice  and  receive  the  trul/t,  48,  49. 
The  Jews  raise  a  persecution  against  the  apostles,  and  expel  them,  ,'50.  TTiey  come  to  Iconium,full  of  joij  and  the  Uot>j 
Ghost,  51,  52.    [A.M.  cir.  4049.     A.  D.  cir.  45.    An.  Olyinp.  cir.  CCVI.  1.] 


NOW  there  were  *  in  the  cliurch  that  was  at  Antioch,  cer- 
tain prophets  and  teachers  ;  as  b  Barnabas,  and  Simeon 
that  was  called  Niger,  and  '^  Lucius  of  Cyrene,  and  Manaen, 
<■  which  had  been  brouglit  up  with  Herod  thetetrarch;  and  Saul. 
2  As  they  ministered  to  tlic  Lord,  and  fasted,  the  Holy  Ghost 
said,  'Separate  me  Barnabas  and  Saul  for  the  work  'where- 
unto  I  have  called  them. 


NOTES. — Verse  1.  Certain  prophets  and  teachers]  Hpn- 
ipriTai  Kai  StiaoKaXut.  It  is  probable  that  these  were  not  dis- 
tinct offices:  both  miglit  be  vested  in  the  same  person.  By 
prophets  we  are  to  understand,  wlien  the  word  is  taken  sim- 
ply, persons  who  are  frequently  inspired  to  predict  future 
events:  and  by  teachers,  persons  whose  ordinary  office  was  to 
instruct  the  people  in  the  ("hristian  doctrine.  These  also,  to 
be  properly  qualified  for  the  office,  must  have  been  endued 
with  the  inrtucnreof  the  Holy  Spirit;  for  as  but  a  vei-y  small 
portion  of  the  scriptures  of  the  New  Testament  could  have  as 
yet  been  given,  it  was  necessary  that  the  teachers  should  de- 
rive  much  of  their  own  te.iching  by  inunediate  revelation  from 
God.  On  prophets  and  teachers,  see  the  note  on  chap.  xi.  27. 

Barnabas]    Of  whom  see  before,  cluip.  xi.  22 — 24. 

Simeon — Niger]  Or  Simeon  the  Black,  either  because  of 
his  complexion,  or  his  hair.  It  was  on  reasons  of  this  kind 
that  surnames,  surnmns,  name  upon  name,  were  first  imposed. 
Of  this  Simeon  nothing  farther  is  known. 

Lucius  of  Cyrene]    Sec  chap.  xi.  20. 

Manaen,  which  had  been  brought  up  with' Herod]  Our 
margin  has  given  the  proper  meaning  of  the  original  word, 
avvrpixfioi,  a  foslerlirother ;  i.  e.  Manaen  was  the  son  of  the 
woman  who  nursed  Herod  Antipas;  and  the  son  also,  whose 
milk  tlie  yoimg  Herod  shared.  Of  a  person  whose  name  was 
Man:ien  or  Mennhem,  and  who  was  in  the  court  of  Herod,  we 
read  several  things  in  the  Jewish  writers.  They  say  that  this 
man  had  the  gift  of  prophecy,  and  that  he  told  Herod  when  he 
was  but  a  child  that  he  would  be  king.  When  Herod  became 
king  he  sent  for  him  to  his  court ;  and  held  him  in  gi'eat  esti- 
mation. It  might  have  been  the  son  of  this  Menahem,  of  whom 
St.  Luke  here  speaks.  Dr.  Lighlfoot  has  shown  this  to  be  at 
least  possible. 

8.  As  they  7ninistered  to  the  Lord,  and  fasted]  On  Mon- 
days and  Thursdays  it  was  usual  with  the  more  pious  Jews  to 
attend  the  public  service  in  their  synagogues,  and  to  f.Lst ;  the 
former  is  what  we  are  to  understand  by  minisleiing  to  the 
Lord.  On  the  Sabbaths  they  attended  the  service  in  the  syna- 
gogue, but  did  not  fast.  The  Greek  word,  Xeir  yvpyovvTwu,  sig- 
nifies performing  the  office  o(  praying,  supplicating,  render- 
ing thanks,  &c.  hence  the  woid  AciTtw;  i<i,  litttrgy,  the  work 
of  prayer,  &c.  from  Ait^,  supplication,  according  to  some  ;  or 
rather  from  Ateruj,  common,  and  cpj  ov,  work,  the  comrrMn  or 
vublic  work  in  which  all  the  people  were  engaged. 

The  Holy  Ghost  said]    A  revelation  of  the  divine  will  was 


3  And-wlicn  they  liad  fasted  and  prayed,  and  laid  their 
hands  on  them,  they  sent  them  away. 

4  So  they,  being  sent  forth  by  the  Holy  (Ji)ost,  departed  unto 
Seleucia ;  and  from  thence  they  sailed  to  h  Cyprus. 

5  And  when  they  were  at  Salainis,  ■  they  preached  the  word 
of  God  in  the  synagogues  of  the  Jews :  and  they  had  alsu 
k  John  to  their  minister. 

.1.11.    lleb.r.. 


made  to  some  person  then  present ;  probably  to  either  Simeon, 
or  Lucius,  or  Manaen,  mentioned  before. 

Separate  me  Barnabas  and  Saul]  Consecrate,  or  scfthem 
apart,  for  the  particular  work,  whereunto  I  have  called  them. 
Hole  this  was  done,  we  find  in  the  next  verse.  • 

3.  And  when  they  had  fasted  and  prayed,  and  laid  Iheir 
hands  on  them]  1.  They  fasted :  this  was  probably  dnne  by 
the  wlu)le  church.  2.  They  prayed,  that  God  miglit  Idess  anil 
prosper  them  in  their  work.  3.  They  laid  hands  upon  them  ; 
thus  solemnly  appointing  them  to  that  particular  work.  But 
was  it  by  this  fasting,  praying,  and  imposition  of  hands,  that 
these  men  were  qiialilied  for  this  work?  No.  God  had  al- 
ready called  them  to  it,  ver.  2.  and  he  who  called  them,  had 
qualified  them.  Both  their  call  and  their  qualification  came 
from  God ;  but  he  chose  that  they  should  have  also  the  8;inc- 
tion  of  that  church  of  which  lliey  had  been  members ;  and 
therefore  he  said.  Separate  me,  &c.  The  ordination  of  elders 
among  the  Jews  was  by  three  persons;  and  here  we  find 
three,  Simeon,  Lucius,  and  Manaen,  ordaining  two  others, 
Barnabas  and  Saul.  But  how  did  the  Jews  ordain  ?  Not  by 
imposition  of  hands  ;  this  is  strictly  forbidden,  see  Maimon. 
Sanh.  ch.  4.  "  After  what  manner  is  the  ordaining  of  elders 
for  ever  1  Not  that  they  should  lay  their  hands  on  the  head  of 
an  elder;  but  only  that  they  should  call  him  Rabbi,  and  say  to 
him.  Behold  thou  art  ordained,  and  hast  power  of  judging," 
&c.  It  is  remarkable  that  the  imposition  of  hands  in  the  or- 
daining of  elders  was  not  used  among  the  ancient  Jews,  pro- 
bably never  under  the. ^rsr  temple;  and  rarely,  if  ever,  un- 
der the  second.  See  L'lghtf(X)l  on  this  place.  The  church  at 
AntiiKh,  however,  did  depart  from  this  custom  ;  they  put 
their  hands  on  the  heads  of  Barnabas  and  Saul ;  thus  desig- 
nating them  to  be  the  persons  whom  they,  under  the  direction 
of  the  Holy  Spirit,  sent  to  preach  the  Gospel  of  Christ  to  the 
heathen. 

When  the  Holy  Spirit  said,  Separate  me  Barnabas  and 
Saul  for  the  work  whereunto  I  have  called  them;  and  the 
elders  of  the  church,  in  consequence,  prayed,  fasted,  and  laid 
their  hands  upon  them  ;  they  certainly  rmderstood  that  by 
acting  thus,  they  fulfilled  the  mind  of  the  Spirit.  Hence,  is  it 
not  evident,  that  when  the  elders  of  the  church  of  God  have 
good  reason  to  believe  that  He  has  called  certain  persons  to 
the  work  of  the  ministry,  and  qualified  them  for  that  work, 
that  they  should  proceed  as  the  ciders  of  the  church  of  An-< 
tioch  did  ;  and  hy  fasting,  prayer,  and  imposition  of  hands, 
383 


Paul  and  Barnabas  preach  in 


THE  ACTS. 


Paphos  to  the  Roman  deputy. 


6  1"  And  when  they  had  gone  through  the  isle  unto  Paphos, 
tVey  found  a  '  certain  sorcerer,  a  false  prophet,  a  Jew,  whose 
name  icas  Bar- Jesus  : 

7  Which  was  with  the  deputy  of  the  country,  Sergius  Pauhis, 
a  prudent  man  ;  who  called  for  Barnabas  and  Saul,  and  desired 
to  hear  the  word  of  God. 

8  But  "^  Elymas,  the  sorcerer,  (for  so  is  his  name  by  intei-pre- 

lCh.8.9.-m  Exocl.7.11.  STim.S.R— n  Ch.4.8. 

separate  those  persons  for  the  work  whereuntoGod  has  called 
them.  Such  persons  will  consider  themselves  accountable  to 
GOD  and  his  church  ;  and  should  take  care  how  they  use  the 
gift  and  authority  received  from  both.  Is  it  not  being  wise 
above  what  is  written  to  say,  ''  When  God  has  called  and 
given  authority,  there  is  no  need  of  ordination  or  appointment 
from  man."  I  would  just  ask  the  objector,  Why  I  lien,  when 
God  had  called  Barnabas  and  Saul  to  the  work,  did  he  com- 
mand the  church  to  separrite  them  to  him  for  that  very  icork  7 
And  why  did  they  in  obp.fiicncP,  fast,  pray,  and  lay  hatids 
upon  tliem?  I  shall  dispute  with  no  man  about  the  superior 
excellence  of  the  Episcopal  or  Presbyterian  form  in  ordina- 
tion :  if  all  the  preliminaries  be  right,  they  may  be  both  equal- 
ly good,  for  all  that  I  have  ever  been  able  to  learn  to  the  con- 
trary ;  but  that  there  should  be  some  proper  scriptural  form 
attended  to,  I  am  fully  satisfied.  Besides,  if  the  plan  of  the 
church  at  Antioch  were  regularly  and  faithfully  followed,  in 
sending  forth  the  ministers  of  the  gospel,  no  man  can  prove 
that  God  would  not  own  them  in  an  especial  manner,  and 
more  particularly  prosper  their  work.  But  O  !  ye  rulers  of 
the  church,  be  careful,  as  ye  shall  answer  it  to  God,  never  to 
lay  hands  on  the  head  of  a  man,  whom  ye  have  not  just  rea- 
son to  believe  God  has  called  to  the  work,  and  whose  eye  is 
single,  and  whose  heart  is  pure.  Let  none  be  sent  to  teach 
Christianity,  who  have  not  experienced  it  to  be  the  power  o( 
God  to  the  salvation  of  their  own  souls.  If  ye  do,  though  they 
have  yonr  authority,  they  never  can  have  the  blessing  nor  tlie 
apjn'obation  of  God.  "  /  sent  them  not:  therefore  they  shall 
not  profit  this  people  at  all,  saith  the  Lord."  Jer.  xxiii.  32. 

4.  lieins  sent  forth  by  the  Holy  Ghost]  By  his  infltience, 
authority,  and  iindcr  his  continual  direction.     Without  the 

first  they  were  not  qualified  to  go  ;  and  without  the  second, 
*thcy  had  no  authority  to  go;  and  without  the  third,  they  could 
not  know  rrhere  to  so. 

Departed  uiito  Seleuciu]  This  is  generally  understood  to  be 
l^eleucia  of  Pieria,  tlie  first  city  on  the  coast  of  Syria,  coming 
from  Cilicia ;  near  tlie  place  where  the  river  Orontes  pours 
itself  nito  the  sea. 

'Jliey  sailed  to  Cyprus.]  A  well  known  island  in  the  Me- 
diterranean Sea.     See  on  ch.  iv.  36. 

5.  Salamis]  The  capital  of  the  island  of  Cyprus,  afterwai-d 
called  CoHstnntia :  and  now  Salina,  situated  on  the  eastern 
part  of  the  island. 

They  preached  the  word  of  God]  Toi>  \oyov,  the  doctrine 
of  God,  the  Christian  religion,  emphatically  so  called. 

They  Iitid  ahoJolin  to  their  minister.]  This  was  John  Mark 
of  whom  we  have  heard,  chap.  xii.  25.— for  their  minister, 
iiTripi:T£i>,  to  assist  them  in  minor  offices,  as  deacon,  or  servant  ; 
that  they  might  give  themselves  wholly  to  the  doctrine  of  the 
Lord. 

6.  Gone  through  the  isle]  "OXrjv,  the  whole  isle,  is  added 
Iiere  by  ABCDE.,  several  others,  both  tlie  Syriac,  Coptic, 
yElhiopic,  Armenian,  Vulgate,  and  Itala  .•  and  also  by  several 
of  tlie  Greek  Fathers :  and  this  must  be  the  true  reading ;  for  it 
is  evident  they  ran  through  the  whole  island  from  east  to  west. 

Unto  Paphos]  This  town,  next  in  importance  to  Salamis, 
was  situated  on  tire  western  part  of  the  isle  ;  and  having  gone 
from  Salamis  to  this  place,  is  a  proof  that  they  liad  gone 
through  the  whole  island  from  east  to  west,  according  to  the 
reading  noticed  above.  There  was  probably  no  town  in  the 
universe  more  dissolute  than  Paphos.  Here  Venus  had  a  su- 
perb temple;  here  she  was  worshipped  with  all  her  rites: 
and  from  tliis  place  she  was  named  the  PaphianVenua,  the 
queen  cf  Pajjhos,  &«.  This  temple  and  whole  city  were  de- 
stroyed by  an  earthquake  ;  so  that  a  vestige  of  either  does  not 
now  remain.  There  are  two  islands  which  go  by  this  name, 
both  adjoining,  and  on  the  west  side  of  the  island  of  Cyprus. 
One  is  called  Old  Paphos,  the  other  New  Paphos  ;  the  latter 
is  probably  the  island  here  mentioned,  though  they  are  often 
confounded.  On  this  island  there  is  a  Christian  church,  dedi- 
cated to  St.  George,  in  which  service  is  performed  by  the 
Greek  ministers.  It  is  a  bishop's  see,  sulTragan  to  the  Abp.  of 
Nicosia. 

A  certain  sorcerer]  Tivaftaynv,  a  ?nagician,  one  who  used 
magical  arts,  and  pretended  to  have  commerce  with  supernatu- 
ral agents.  A  person  who  dealt  in  sleight  of  hand,  or  legerde- 
mai7i.  Such  as  I  have  supposed  Simon  Magus  to  be.  See  the 
note  on  ctiap.  viii.  9. 

A  false  prophet]  A  deceiver,  one  who  pretended  to  have  a 
divine  commission  :  a  fortune-teller. 

Bar-Jesus]  i.  e.  the  son  of  Jesus  or  Joshua ;  as  Bar-Jona, 
is  the  son  of  Jonah  :  Bar-tholumew,  the  -son  ofThalmi,  &c. 

7.  7'he  deputy  of  the  country]  Ai/0uTiirw,  the  proconsul. 
Roscnmuller  and  others  remark,  that  in  those  days,  the  Ro- 
toans  sent  two  different  kinds  of  governors  into  the  provinces. 
Some  of  the  provinces  were  Cesarean  or  imperial,  and  into 
those  they  sent  proprators  :  others  belonged  to  the  senate  and 
people  of  Rome,  and  iijto  those  they  se.ttl  proconsuls.    Cyprus 

384 


tation,)  withstood  them,  seeking  to  turn  awarthe  deputy  from 
the  faith. 

9  Then  Saul,  (who  also  is  called  Paul,)  "  filled  with  the  Holy 
Ghost,  set  his  eyes  on  him, 

10  And  said,  O  full  of  all  subtiltyand  all  mischief,  "ttox  child 
of  tlie  devil,  thou  enemy  of  all  righteousness,  wilt  thou  not 
cease  to  pervert  the  right  ways  of  the  Lord  1 

nMail.I3.38.  .John  3.14.   1  John  3.B.   Ecolcs.1.30.   Rom. 1. 29. 


had  formerly  been  an  imperial  province;  but  Augustus,  who 
made  tlie  distinction,  had  given  it  to  the /)eoc/e,  whence  it  was 
governed  by  a  proconsul.  See  Dio.  Cass.  Hist.  Rom.  lib.  iv. 
page53.2     [Edit.  Leunclav.] 

Sergius  Paulus]  This  proconsul  is  not  mentioned  any 
where  else  ;  he  became  a  Christian ;  had  his  name  written  in 
the  book  of  life  ;  and  probably  on  that  very  account,  blotted 
out  of  the  Pasti  Consulares. 

A  prudent  man]  A.v&pi  o-iivtrw,  a  man  of  good  sense,  of 
sound  understanding,  and,  therefore,  wished  to  hear  the  doc- 
trine taught  by  these  apostles  ;  he  did  not  persecute  the  men 
for  their  preaching ;  but  sent  for  them  that  he  might  heai' 
for  himself 

8.  But  Elymas,  the  sorcerer,  (for  so  is  his  name  by  inter- 
pretation)] That  is,  Elymas  is  tfie  interpretation  of  the  word 
ftnyns,  or  sorcerer  ;  not  of  the  word  Bar-Jesus,  as  some  have 
imagined  ;  and  to  support  which  they  have  been  led  into 
strange  etymologies  on  the  word  liap-irjcrovs,  Bar-Jesus.  But 
how  is  Elymas,  EXvfias,  the  interpretation  of  the  word  nayog, 
magician  or  sorcerer  7  Ans.  Both  names  are  Asiatic  ;  but 
neither  Hebrew  nor  Greek.  I  have  already  observed  in  the 
note  on  Matt.  ii.  1.  that  jo*  mogh,  in  Persian,  means  an  idola- 
ter, a  worshipper  of  fire,  and  sometimes  what  we  term  a  ma- 
gician. Elymas  is  from  the  Arabic  flc  ilm,  knowledge,  sci- 
ence, doctrine,  art;  from  alama,  he  was  wise,  skilled,  &c. 
hencef^  aleem,ax  alymon,  a  doctor,  or  learned  man,  and  with 
the  Greek  termination,  iXvpias,  elymas,  the  interpretation  of 
j--t  mogh,  Greek  ftayos,  magos,  a  magician,  a  wise  man,  doc- 
tor, &c. 

9.  Saul,  7vho  also  is^Paul]  This  is  the  first  time  the  name 
Paul  occurs,  and  tlie  last  time  in  which  this  apostle  is  called 
Saul,  as  his  common  or  general  name. 

Saul  S''N8'  Shaul,  was  the  name  of  the  first  Israelitish  king, 
and  signifies  asked,  sought:  from  ^Nlf  shaal,  be  asked,  in- 
quired, &c. 

Paul,  Paulus,  if  derived  from  the  Latin,  signifies  little, 
dwarfish;  but  if^  from  the  Hebrew,  H^S  pala,  it  signifies,  ex- 
traordinary, wonderful;  and  this  appears  to  have  been  the 
derivation  assigned  to  it  by  St.  Jerome,  Com.  in  Ep.  Pauli  ad 
Philem.  who  translates  it  mirahilis,  wonderful :  and  Hesy- 
chius  must  have  had  the  same  in  view  ;  for  he  defines  it  thus, 
YlavXoi,  Oavpas-os  ri  tKXzKToq,  avjxfiovXoi,  Paul,  wonderful,  oj 
elect,  counsellor.  The  lexicographer  liad  probably  here  in 
view,  Isa.  ix.  6.  His  name  shall  be  called  (Vl'i''  N^spele  yoets) 
loonderful,  counsellor  ;  which  he  might  corrupt  '\\\io  Paulus, 
and  thus  make  his  Oaviins-os  (TVfj0ovXoi  out  of  it,  by  way  of  ex- 
planation. Triller,  however,  supposes  the  av/iffovXos  of  He- 
sychius  to  be  corrupted  from  awinvXos,  felloio-servant,  which 
is  a  term  not  unfrequently  applied  te  apostles,  &c.  in  the  New 
Testament:  who  are  called  the  servants  of  God :  and  it  is 
used  by  Paul  himself.  Col.  i.  7.  and  iv.  7.  The  Latin  original  is 
the  most  probable.  It  is  well  known  that  the  Jews,  in  the  apos- 
tolic age,  had  frequently  two  names  ;  one  Hebrew,  the  other 
Greek  or  Roman.  Saul  was  born  of  Jewish  parents,  a  Hebrew 
of  the  Hebrews;  he  had  therefore  hls_^rs/ name  from  that 
language,  ViNtr  Shavl,  asked  or  begged ;  as  it  is  possible,  he 
might  have  been  a  child  for  whom  his  parents  had  addressed 
their  fervent  petitions  to  God.  The  case  of  Samuel  is  one  in 
point.  See  1  Sam.  i.  9 — 18.  As  he  was  born  in  Tarsus  in  Ci- 
licia, he  was  consequently  born  a  free  Roman  citizen :  and 
hence  his  parents  would  naturallygive  him  (or  cogiiotnen,  some 
name  borrowed  from  the  Latin  tongue  ;  and  Paulus,vi\i\cUs\g- 
nifies  little,  might  indicate  that  he  was  at  his  birth  a  Small  or 
diminutive  child.  And  it  is  veiy  likely  that  he  was  low  in 
stature  all  his  days  ;  and  it  is  to  this  he  refers  himself,  2  Cor. 
X.  10. /or  his  bodily  presence  is  weak,  and  his  speech  con- 
temptible. If  he  were  small  in  stature,  his  voice  would  be  na- 
turally low  and  feeble;  and  the  Greeks,  who  were  fond  of  a 
thundering  eloquence,  would  despise  him  on  this  very  ac- 
count. 

niled  7cith  the  Holy  Ghost]  Therefore  the  sentence  he  pro- 
nounced was  not  from  himself,  but  from  God.  And  indeed  liad 
he  not  been  under  a  divine  influence,  it  is  not  likely  that  he 
would  have  ventured  thus  to  accost  this  sorcerer  in  the  pre- 
sence of  the  governor,  who,  no  doubt,  had  greatly  admired  him. 

10.  O  full  of  all  subtiltij]  AoXov,  rfece//,  pretending  to  su- 
pernatural powers  without  possessing  any  ;  and  liaving  only 
cu7ining  and  deceit  as  their  substitutes. 

And—jnischief]  PaSiovpytn;,  from  paiioi,  easy,  and  tpyov, 
a  work ;  one  who  is  ready  at  his  work  ;  a  word  which  excel- 
lently well  defines  a  juggler,  one  who  is  cvpert  at  sleight  of 
hand  ;  though  it  is  often  employed  to  signify  an  abandoned 
and  accomplished  villain. 

Child  of  the  devil]  Tic  iiafioXov,  .ton  of  the  devil,  possess- 
ing his  nature;  filled  with  his  cunning;  and,  in  consequence, 
practisiiig  deceit. 

Enemy  of  all  righteousness]  Ex9/j£  Traarjs  Sixaioavvrii  ;  op 
posed  in  thy  lieart  to  all  that  isjtist,  true,  and  good. 


ElymoA  the  sorcerer  struck  blind. 


CHAPTER  XIII.     PaiU  and  his  company  arrive  at  Aniioeh. 


11  And  now,  behold  'the  hand  of  the  Lord  is  upon  thee,  and 
thou  shall  be  blind,  not  seeing  the  sun  for  a  season.  And  im- 
mediately there  fell  on  him  a  mist  and  a  darkness;  and  he  went 
about  seeking  some  to  lead  him  by  the  hand. 

12  Then  the  deputy,  wlien  he  saw  what  was  done,  believed, 
being  astonished  at  the  doctrine  of  the  Lord. 

13  H  Now  when  Paul  and  his  company  loosed  from  Paphos, 

pExod.9.3.   1  Sani.5  G— qCh.l5.:«3. 


Wilt  thou  not  cease  to  pervert,  &c.]  Ou  navirrt  has-pcif>hiv, 
Wilt  thou  not  cease  perverting.  He  had  probably  laboun-d  in 
this  bad  work  from  the  beginning  of  Paul's  ministry  in  the 
place  ;  and  God  in  his  mercy  had  borne  with  him  ;  and  no  doubt 
the  apostles  \\aAtrarned  him,  f()rth\is  much  seems  implied  in 
thereproof.  What  a  terrible  character  isgivenof  this  bad  man  ! 
lie  no  doubt  passed  among  the  people  for  what  we  call  ac/e- 
ver  fellow  ;  and  he  was  so  clever  as  to  hide  himself  under  a 
pretty  dense  iriask  ;  but  God,  who  iearches  the  heart,  plucked 
it  otr'  and  tells  him,  and  those  who  were  perverted  by  him, 
what  an  accomplished  deceiver  and  knave  he  was. 

The  right  icays  of  the  Lord]  Taj  bSovi  Kvpiov  raj  cvOeiaf, 
the  trays  of  the  Lord,  the  straight  ways.  This  saying  is  very 
einphatical.  The  ways  of  Elymas  were  crooked  and  perverse  ; 
the  ways  of  the  Lord,  the  di')ctrine  tauglit  by  U'un,  plain  anil 
straight.  What  is  here  said  of  the  conduct  and  teaching  of 
Elymas,  for  he  was  a  false  prophet,  is  true  of  all  false  doc- 
trine  :  it  is  complex,  devious,  and  tortuous  :  while  the  doctrine 
of  God  is  simple,  plain,  am\  straight;  directing  in  the  way, 
the  sure  way,  that  loads  to  present  peace,  and  everlasting  hap- 
piness. From  the  phraseology  which  tlie  apostle  employs  in 
tliis  terrible  address  to  Elymas,  we  may  learn,  as  well  as  from 
his  name  Bar-Jesus,  that  he  was  by  birth  and  education  a 
Jew.  On  this  account  he  was  the  greater  enemy  to  Christiani- 
ty ;  and  on  this  same  account,  he  was  the  less  excusable. 

11.  The  hand  of  the  Lord  in  upon  thee]  The /joirer  of  God 
is  now  about  to  deal  with  thee  in  the  way  ofjustirc. 

Thou  sh'ill  he  hiind]  Every  word  here  proves  the  immedi- 
ate inspiration  of  Paul.  He  was  full  of  the  Holy  (Jhost  when 
hebeg.inthis  address:  by  the  light  of  that  Spirit,  he  discern- 
ed the  state  of  Elymas,  arid  exposed  his  real  character;  and  by 
the  prophetic  influence  of  that  same  Spirit,  he  predicted  the 
calamity  that  was  about  to  fall  upon  him,  while  as  yet  there 
was  no  sign  of  his  blindness !    Mark  this  ! 

Not  seeing  the  sun  for  a  season.]  In  the  midst  of  judgment 
God  remembers  mercy.  This  blindness  was  not  to  be  perpe- 
tual ;  it  was  intended  lo  be  the  means  of  awakening  and  soft- 
ening the  hard  heart  of  this  poor  sinner.  There  is  an  ancient 
tradition,  and  it  is  mentioned  both  by  Origen  and  Chrysos- 
tom,  that  Elymas,  in  conseqiience  of  this,  became  a  sincere 
convert  to  tlie  religion  of  Christ.  Origen  says,  "  And  Paul  by 
a  word,  striking  him  blind,  who  was  with  the  proconsul  Ser- 
gius  Paul,  fia  noi/ ttoi/wv,  £7ri;-p£0£i  av-ov  ei;  OtOTcfiriav,  by  an- 
guish converted  him  to  godliness."  And  commenting  on 
Thou  shal  the  blind,  not  seeing  the  sunaxp'Katpuv,forasea.<!on, 
asks,  "  And  why  for  a  season  ?  That  being  smitten  on  account 
of  his  transgressions,  and  brought  to  repentance,  he  might  at 
last  be  deemed  worthy  to  see  the  sun,  not  only  with  his  hody, 
but  with  his  mind ;  that  the  divine  virl\ie  might  be  proclaimed 
in  restoring  him  to  sight,  and  his  soul  believing,  might  receive 
godliness."  Com.  in  Exod.  Vol.  I.  p.  117.  edit,  de  la  Rue.  Par. 
1733. 

There  fell  on  him  a  mist  and  darkness]  AxXnf,  achlus,  is 
a  disordered  state  of  the  eye,  in  which  the  patient  sees  only 
as  through  a  thick  mi.'it.  This  thick  mist,  or  perturbed  state 
of  the  eye,  took  place  first :  it  increased,  and  OKoroi,  thick, 
positive  darkness  was  the  issue. 

fie  went  about]  llcntayu)v.  Not  knowing  how  to  take  a 
right  step,  he  groped  about  in  great  uncertainty;  and,  not 
being  able  to  And  his  way,  he  sought  for  some  persons  to  lead 
him  by  the  hand.  This  state  of  Elymas,  is  inimit;tbly  ex- 
presseil  in  one  of  the  cartoons  of  Raphael,  now  at  Hampton- 
court,  (and  lately  engraved  in  the  true  spirit  of  the  original, 
by  .Mr.  Thomas  HoUoway,)  in  which  his  whole  figure  expres- 
ses the  depth  of  distress,  concern,  uncertainty,  and  confu- 
sion ;  and,  to  use  a  word  common  in  exhibiting  this  matchless 
pfece  of  painting,  he  is  blind  from  head  to  foot.  In  this  man- 
ner, the  text  authorized  the  painter  to  express  the  state  of  this 
miserable  culprit. 

12.  The  deputy — believed]  This  was  a  proof  that  the  doc- 
fxine  was  true ;  and  that  the  power  of  God,  from  which  no- 
thing could  be  concealed,  ana  which  nothing  could  resist, 
was  with  these  preachers. 

Being  astonished,]  EinrXnocropcvos;  beini  struck  with  as- 
tonishment, as  Elymas  was  struck  witli  blindness.  Thus  the 
word  of  God  is  a  two-edged  swi>rd  :  it  smites  the  sinner  with 
judgment,  or  compunction;  and  the  sincere  inquirer  after 
truth,  with  conviction  of  its  own  worth  and  excellence. 

13.  Paul  and  his  company  loosed  from  Paphos.]  Thev 
sailed  away  from  this  island,  leaving,  it  may  be  presumed, 
Elymas  a  sincere  and  deeply  liumbled  penitent :  and  Sergius 
Paul,  a  thorough  and  happy  believer  in  the  doctrine  of  Christ. 

Previously  to  this  time,  St.  Luke  always  mentions  Barnabas 
before  Paul;  but  after  this,  he  mentions  Paul  always  first  ; 
probably  after  seeing  how  God  had  distincuished  hiin  "in  the 
late  proceedmgs  at  Cyprus ;  as  much  of  the  Holy  Spirit  now 
rested  upwn  hira. 

TTiey  came  to  Perga  in  Pamphylia.]    As  Perga  was  not  a 

Vol.  V.  3  C 


they  came  to  Perga  in  Pamphylia  ;  and  '  John  departing  from 
them,  returned  to  Jerusalem. 

14  But  when  they  departed  from  Perga,  they  came  to  Antioch 
in  Pisidia,  and '  went  into  the  synagogue  on  the  sabbath  day, 
and  sat  down. 

15  And  '  after  the  reading  of  the  law  and  the  prophets,  the 
rulers  of  the  synagogue  sent  imto  them,  saying.  Ye  men  and 

rCh.  IC.  13.1I.I7.2.&  19.4  -s  Luke  H.  16.   Ver.27. 


maritime  town,  it  is  conjectured  that  the  apostles  sailed  Op 
the  river  Oestrus,  in  order  to  come  to  this  place,  which,  ac- 
cording to  Strabo,  was  situated  about  sixty  leagues  up  this 
river,  and  near  to  which  was  a  famous  temple,  dedicated  to 
Diana.    For  Pamphylia,  see  chap.  ii.  10. 

And  John  departing  from  them]  Why  John  Mark  left  his 
brethren  at  this  place,  we  are  not  informed;  probably  he 
went  to  visit  his  pious  mother,  Mary,  at  Jerusalem,  and  to  see 
Peter,  to  whom  he  is  supposed  to  have  been  much  attached. 
It  certainly  was  not  with  tlie  approbation  of  Paul  that  he  left 
them  at  this  place,  as  we  learn  from  chau.  xv.  38.  yet  his  de- 
parture does  not  seem  to  have  merited  the  displeasure  of 
Barnabas  ;  for  John  Mark  having  met  these  apostles  at  Anti- 
och, when  Paul  purposed  to  revisit  the  various  places  where 
they  had  planted  the  word  of  God,  Barnabas  was  willing  to 
take  him  with  them  ;  but  Paul  would  not  consent,  because  he 
liad  departed  from  them,  from  Pamphylia,  arid  went  not 
with  them  to  the  work,  ch.  xv.  35 — 39.  and  this  occasioned  a 
separation  between  Barnabas  and  Paul.  It  does  not  appear 
that  .John  Mark  was  under  any  obligation  to  accompany  them 
any  longer,  or  any  farther,  than  he  pleased.  He  seems  to 
have  been  little  else  than  their  servant,  and  certainly  was  not 
divinely  appointed  to  this  work,  as  they  were ;  and  conse- 
quently mignt  leave  them  innocently,  though  not  kindly,  if 
they  could  not  readily  supply  his  place.  In  this  respect,  John 
Mark  might  be  to  blame ;  but  Barnabas,  whose  nephew  he 
was,  could  look  over  this  fault  more  easily  than  Paul,  who 
could  not  find  those  motives  to  pass  by  what  was  reprehensi- 
ble in  his  conduct,  which  natural  aflTection  might  furnish  to 
Ids  brother  apostle. 

14.  They  came  to  Antioch,  in  Pisidia]  This  place  is  men- 
tionf  d  thus  to  distinguish  it  from  Antioch,  in  Syria,  with 
which  it  had  nothing  in  common  but  the  name.  There  were 
several  cities  and  towns  in  various  districts  of  these  countries 
called  Antioch  :  some  have  reckoned  up  not  less  than  twelve. 
Pisidia,  in  which  this  was  situated,  was  a  province  of  Asia 
Minor,  near  to  Pamphylia,  having  Phrygia  on  the  north,  and 
Pamphylia  on  the  south.  The  position  of  Jil!  these  places 
may  be  seen  on  the  map. 

Into  the  synagogue  on  the  Sabbath  day]  Though  Paul  was 
now  on  a  special  mission  to  the  Gentiles,  yet  he  a\-niled  him- 
self of  every  opportunity,  in  every  place,  of  making  the  first 
Oder  of  salvation  to  the  Jews. 

15.  -4//€r  the  reading  of  the  law  and  the  prophets]  A  cer- 
tain portion  of  the  law,  and  another  of  the  prophets,  was 
read  every  Sabbath ;  and  the  law  was  so  divided  as  to  be  read 
over  once  every  year.  In  the  notes  at  the  conclusion  of  Deu- 
teronomy, I  have  considered  this  subject  at  large,  and  given  a 
complete  table  of  the  Parasholh,  sections  of  the  law,  and 
Haphtaroth,  sections  of  the  prophets,  which  are  read  every 
Sabbath  in  the  year,  in  the  Jewish  synagogues.  To  have  an 
exact  view  of  every  part  of  the  Jewish  ecclesiastical  econo- 
my, the  reader  will  do  well  to  consult  the  above-mentioned 
Table,  and  those  which  follow  it :  they  have  been  drawn  up 
with  great  care,  attention,  and  indescribable  labour. 

It  has  been  a  question,  in  what  language  were  the  ISiw  and 
prophets  read  in  a  synagogue  of  Pisidia,  for  in  that  district, 
Strabo  informs  us,  that /o«r  languages  were  spoken,  viz.  the 
Pisidian,  the  Solymaii,  the  Greek,  and  the  Lydian.  Dr. 
Lightfoot  conjectures,  with  great  probability,  that  the  Scrip- 
tures were  read  in  the  original  Hebreiv,  and  that  an  interpre- 
ter rendered  the  reading  to  the  people  in  their  mother  tongue. 
There  is  no  doubt,  that  the  Jews  and  proselytes  understood 
the  Greek  tongue  well ;  and  they  certainly  had  the  Septuagint 
version  among  them. 

The  rulers  of  the  Synagogue]  These  were  the  persons, 
whose  business  it  was  to  read  the  appointed  sections  ;  and  to 
take  care  of  the  synagogue  and  its  concerns ;  and  to  see  that 
all  was  done  decently  and  in  order. 

Sent  unto  them]  Seeing  them  to  be  Jews,  they  wished 
them  to  give  some  suitable  address  to  the  people,  i.  e.  to  the 
Jews  who  were  there  engaged  in  the  Divine  worship  ;  for  the 
whole  of  the  following  discourse,  which  greatly  resembles 
that  of  St  Stephen,  chap.  vii.  is  directed  to  the  Jeirs  alone; 
and  this  was  probaldy  spoken  either  in  Hebrew  or  Greek. 

Ye  men  and  brethren]  Kvipcf  ah\<]>ut,  men  brethren,  a  He- 
braism for  "  Ye  men  who  are  our  brethren,"  i  e.  Jews,  as  we 
ourselves  are ;  but  Avipti  is  often  an  ejcpletive,  as  we  have 
already  seen.     See  the  note  on  chap.  vii.  2 

If  ye  hare  any  word  of  exhortation]  Ei  tri  Anyoj  tv  vpiv 
rrapnKXri(Ttoif  .y  ye  have  any  subject  of  consolation ;  any 
word  of  comfort  to  us,  who  are  sf>joarners  in  this  strange 
land,  speak  it.  The  Consolation  of  Israel,  was  an  epithet  of 
the  Messiah  among  the  Jews  ;  and  it  is  probable,  that  it  was 
in  reference  to  him,  that  the  rulers  of  the  synagogue  spoke. 
That  irapaK\riats  is  tn  be  understo'.xi  here,  as  meaning  cons*, 
lation,  and  this  in  reference  to  the  Messiah,  the  whole  of  the 
following  discourse  will  pro\'e  to  the  attentive  reader ;  in 
385 


Paul  gives  Hie  Jews  a  hislory  of 


THE  ACTS. 


GocPs  dealings  with  their  Jathett 


bretliren,  if  ye  liave  « any  word  of  exhortation  for  the  people, 
say  on.  .         .....       ,      -J 

16  Then  Paul  stood  up,  and  "  beckoning  with  his  hand  said, 
Wen  of  Israel,  and  '  ye  that  fear  God,  give  audience. 

17  The  God  of  this  people  of  Israel  w  chose  our  fathers,  and 
exalted  the  people,  "  when  they  dwelt  as  strangers  in  the  land 
of  E<Tpt  ^  and  with  a  high  arm  brought  he  tliem  out  of  it. 

18  And''  about  the  time  of  forty  years  *  suffered  he  their 
manners  in  the  wilderness.  .      ,     ,      ,     - 

19  And  when  !>  he  had  destroyed  seven  nations  in  the  land  of 
Canaan,  '  he  divided  their  land  to  them  by  lot. 

20  And  after  that  ^  he  gave  unto  th^m  judges  about  the  space 
ef  four  hundred  and  fifty  years,  '  until  Samuel  the  prophet. 

iil  f  And  afterward  they  desired  a  king;  and  God  gave  unto 

I  Hel,.  13.  a?.-a  Chap  1?.  I7.-V  VerseX,  «,  43.  Chap.  10.  Sj.-w  Deul.  7.  6, 
7.—X  E.ioJus  1.  I.  Psalm  103.  33,  24.  Chap.  7.  17.— y  Exodus  6.  6.  fc  13,  14,  16.— 
■i  Exod.  16.  3.-1.  Numb  14.  33,  34  Psalm  95.  9,  10.  Chap.  7.  36,-a  Gr.  trpoTTO-fpO- 
ptjrrev,  pc'hans  for  iTpo(j)')-(t'OprjaCV,  bore,  or,  fed  them  as  a  nurse  bearelh,  or, 
feedeih  Ucr  rA,M,  Deul.  1.  31.  2  Mace.  7.  27.  according  to  the  LXX.  and  so  Chi-y- 
sostom.— bDcu  7.1. 


which  Paul  shows  tlie  care  and  protection  of  God  towards  his 
people  Israel,  and  the  abundant  provision  he  had  made  for 
their  salvation  by  Jesus  Christ.  Tliey  wished  for  consolation, 
and  he  declared  unto  them  glad  tidings,  and  many  felt  the 
power  and  comfort  of  the  doctrine  of  the  cross. 

Verse  16.  Men  of  Israel]  Ye  tliat  are  Jews  by  biTth,  and 
ye  that  fear  God ;  ye  that  are  proselytes  to  the  Jewish  reli- 
gion. In  this  discourse  Paul  proves,  that  Jesus  Christ  is  the 
Messiah,  sent  from  God,  not  only  for  the  salvation  of  the 
Jews,  but  of  the  whole  human  race.  And  this  he  does,  not 
with  the  rhetorician's  arts,  but  in  a  plain,  simple  detail  of  the 
history  of  Christ,  and  the  most  remarkable  transactions  of 
the  people  of  God,  which  referred  to  his  manifestation  in  tlie 
flesh.     RosenmuUer. 

Verse  17.  TTie  God  of— our  fathers]  The  apostle  begins  his 
discourse  with  the  Egyptian  bondage,  and  tlieir  deliverance 
from  it,  as  points  tlie  most  remarkable  and  striking  in  their 
history  ;  in  which  the  providence  and  miglity  power  of  God, 
exerted  so  frequently  in  their  behalf,  were  peculiarly  conspi- 
cuous. 

Exalted  the  people}  Even  when  they  were  strangers  in 
the  land,  and  greatly  oppressed,  God  exalted  them ;  made 
Sliem  a  terror  to  their  enemies,  and  multiplied  them  greatly. 

With  a  high  arm]  A  literal  translation  of  the  Hebrew 
phrase  mi  yi-\t3  bezerod  ramah,.  with  a  lifted  up  arm,  to 
protect  tliem,  and  destroy  their  enemies.  The  meaning  of  tlie 
phrase  is,  a  manifest  display  of  the  divine  potcer. 

Verse  18.  About  the  time  of  forty  years]  The  space  of  time 
between  their  coming  out  of  Egypt,  and  going  into  the  pro- 
mised land. 

Suffered  he  their  maimers]  'Et poiro(popri(rcv  avrnvg  ;  he  dealt 
indulgently  with  them  ;  howsoever  they  behaved  towards  him, 
he  mercifully  bore  with,  and  kindly  "treated  them.  But  in- 
stead of  CTpoiinprjacv,  ACE.,  some  others,  with  the  Syriac,  Ara- 
bic, Coptic,  Jb'thiopic,  and  some  of  the  Fathers,  read  £Tpo(po- 
(popnaeii,  which  signifies,  he  nourished  and  fed  them,  or  bore 
them  about  in  his  arms  as  a  tender  nurse  does  her  child.  This 
reading  confirms  the  marginal  conjecture,  and  agrees  excel- 
lently with  the  scope  of  the  place  ;  and  is  a  reading  at  least  of 
equal  value  with  that  in  the  commonly  received  text.  Gries- 
hach  has  admitted  it,  and  excluded  the  other.  Both,  when 
rightly  understood,  speak  nearly  the  same  sense  ;  but  the  lat- 
ter is  the  most  expressive,  and  agrees  best  with  Paul's  dis- 
couise,  and  the  history  to  which  he  alludes.  See  the  same 
form  of  expression,  Num.  xi.  12.  Exod.  xix.  4.  Isa.  xlvi.  3,  4. 
and  Ixiii.  9. 

19.  Destroyed  seven  nations]  The  Canaaniles,  Hittiles, 
Girgasites,  Amorites,  Hivites,  Peresites,  and  Jebusites.  The 
rabbins  frequently  called  them  maiN  nyair  Shebaah  Omolh, 
tlie  Seven  Nations. 

20.  And  after  that  he  gave  unto  them  judges,  about  the 
space  of  four  hundred  and  fifty  years]  This  is  a  most  diffi- 
cult passage,  and  has  been  termed  by  Scaliger,  Crux  Chrono- 
iogorum.  The  apostle  seems  here  to  contradict  the  account  in 
1  Kings  vi.  1.  And  it  come  to  pass  (/t  the  four  hundred  and 
eightieth  year  after  the  children  of  Israel  were  come  out  of  the 
land  of  Egypt,  iti  the  fourth  year  of  Solomon's  reign,  he  be- 
gan to  build  the  house  of  the  Lord. 

Sir  Norton  Knatchbull,  in  his  Annotations  upon  difficult 
texts,  has  considered  the  various  solutions  proposed  by  learn- 
ed men  of  the  difficulty  before  us;  and  concludes,  that  the 
words  of  the  apostle  should  not  be  understood  as  meaning,  how 
lang  God  gave  them  judges,  but  when  he  gave  them  ;  and 
therefore  proposes  that  the  first  words  of  this  verse,  Kai  pcra 
ravra  u)$  creai  rerpaKoaiots  xai  nevTriKovra,  should  be  referred 
to  tlie  words  going  before,  ver.  17.  that  is,  to  the  /urae  when  the 
God  of  the  children  of  Israel  chose  tiieir  fathers. 

"  Now  this  time  wliercin  God  may  properly  be  said  to  have 
chosen  their  fathers,  about  450  years  before  he  gave  them 
judges,  is  to  be  computed  from  the  birth  of  Isaac,  in  whom  God 
may  properly  be  said  to  have  chosen  their  fathers  ;  for  God, 
who  had  chosen  Abraham  out  of  all  the  people  of  the  earth, 
chose  Isaac  at  this  time  out  of  the  children  of  Abraham,  in 
whose  family  the  covenant  was  to  rest.  To  make  this  compu- 
tation evident,  let  us  observe,  that  from  the  birth  of  Isaac  to  the 
birth  of  .lacob  are  60  years  ;  from  thence  to  their  going  into 
«<gyp»i  130  i  from  thence  to  the  Exodus,  210  ;  from  thence  to 
38(i 


them  Saul  the  son  of  Cis,  a  man  of  the  tribe  of  Benjamin,  by 
the  space  of  forty  years. 

22  And  s  when  h  he  had  removed  him,  he  raised  up  unto  them 
David  to  be  their  king:  to  whom  also  he  gave  testimony,  and 
said,  '  I  have  found  David  the  son  of  Jesse,  ^a  man  after  mine 
own  heart,  which  shall  fulfil  all  my  will. 

2.3  1  Of  this  man's  seed  hath  God,  according  "  to  his  promise, 
raised  unto  Israel  "  a  Saviour,  Jesus  : 

24  "  When  John  had  first  preached,  before  his  coming,  the 
baptism  of  repentance  to  all  the  people  of  Israel. 

25  And  as  John  fulfilled  his  course,  he  said,  p  Whom  think 
ye  that  I  am  7  I  am  not  he.  But,  behold,  there  cometh  one  after 
me,  whose  shoes  of  his  feet  I  sun  not  worthy  to  loose. 

26  Men  and  brethren,  children  of  the  stock  of  Abraham,  and 

e  Josh.  14. 1,2,  Psalm7S,55,— d  Judges  2, 16.— el  Sam, 3.20— n  Sam. 8.5.&  10.1,— 
%  1  Sam,l5.23,  26,  28,&  16,1,  Hosea  13, 11.— h  1  Sam.  16.  13.  2  Sam.  2,  4.  &  5.  3.— 
i  Psalm  89.  20,— k  1  Samuel  13.  14.  Chapter  7.  46.-1  Isaiah  11.  I.  Luke  1.  33,  69. 
Chapler2.3CI,  Romans  1.3,— m  2  Samuel7.12.  Psalm  132.  11,— n  Mull. 1,21.  Rom. 
II,  26  — o  Matthew  3.  1.  Luke  3.  3.— p  Matthew  3.  11.  Mark  1.  7.  Luke  3.  16. 
John  1.  20,27. 


their  entrance  into  Canaar^  40 ;  fron>  that  to  tlie  tiivi^ion  of 
the  land,  (about  which  time  it  is  probable  they  began  to  settle 
their  government  hy  judges,)  7  years  ;  which  sums  make  447 
viz.  60-4-130+210440+7  =  447.  And  should  this  be  reckoned 
from  the  year  before  tne  birth  of  Isaac,  when  God  established 
his  covenant  between  himself  and  Abraham,  and  all  his  seed 
after  him.  Gen.  xvii.  ver.  19.  at  which  time  God  properly  chose 
iheirfathers,  then  there  will  be  448  years,  which  brings  it  to 
within  /ico  years  of  the 450,  which  is  sufficiently  exact  to  bring 
it  within  the  apostle's  a>s,  about,  or  nearly.  Some  have  the 
period  452  years  ;  which,  though  two  years  more  than  the 
apostle's  round  number,  is  still  sufficiently  reconcilable  with 
his  qualifying  particle  J);,  about.  And  it  may  be  added,  thel 
the  most  correct  writers  often  express  a  sum  totally,  but  not 
exactly :  so,  with  Demosthenes  and  Plautus,  we  find  tha-t 
called  a  talent,  where  some  drachms  were  either  wanting  or 
abounding." 

The  sacred  writers  often  express  themselves  in  the  same 
way,  e.  g.  Re  made  a  molten  sea,,  ten  eubits  from  the  one 
brim  to  the  other  ;  and  a  line  of  thirty  cubits  did  compasa it 
about.  Now  we  know  that  the  circumference  of  any  circle 
is  only  in  round  numbers  to  its  diameter  as  three  to  one ;  but 
correctly,  is  considerably  more,  nearly  as  22  to  7.  But  even 
the  Spirit  of  God  does  not  see  it  necessary  to  enter  into  suclr 
niceties,  which  would  only  puzzle,  and  not  instruct  the  com- 
mon reader. 

Calmet  has  paraphrased  these  passages  nearly  to  the  same 
sense  :  the  text  may  be  thus  connected,  ver.  19.  And  having 
destroyed  seven  nations  in  the  land  of  Canaan,  he  divide^ 
their  land  to  therm  by  lot,  about  150  years  after.  And  after- 
ward he  gave  them  judges,  to  the  time  of  Samuel  the  prophet. 
The  paraphrase  of  Calmet  is  the  following  :  "  77i«  God  of  this 
people  of  Israel  chose  our  fathers  in  the  person  of  Abraham  ; 
he  promised  him  the  land  of  Canaan,  and  450  years  after  tliis 
promise,  and  the  birth  of  Isaac,  who  was  the  son  and  heir  of  the 
promise,  he  put  them  in  possession  of  that  land,  wliich  he  had 
promised  so  long  before."  As  this  view  of  the  subject  removes 
all  the  principal  difficulties,  I  shall  not  trouble  my  reader  willK 
other  modes  of  interpretation. 

21.  Saul  the  son  of  Cis.]  In  all  proper  names  quoted  from 
the  Old  Testament,  we  should  undoubtedly  follow,  as  nearly  as 
possible,  the  same  orthography:  w>p  Ki'sh,  was  the  name  of 
this  king's  father,  and  so  we  spell  it  in  the  Old  Testament; 
and  yet  have  transformed  it  into  Cis  in  the  New,  where  the 
orthography  is  almost  entirely  lost. 

TVie  space  of  forty  years]  Reckoning  from  the  time  of  his 
anointing  by  Samuel  to  the  lime  of  his  death,  from  A.  M.  2909 
to  2949. 

22.  David — a  man  after  mine  oion  heart]  That  is,  a  man 
who  would  rule  the  kingdom  according  to  God's  will.  Di". 
Benson's  observation  on  this  point  is  very  judicious  : 

"  Wlien  it  is  said  that  David  was  a  man  after  God's  own 
heart,  it  should  be  understood  not  of  his  private,  but  of  his 
public  character.  He  was  a  man  after  God's  own  heart,  be- 
cause he  ruled  the  people  according  to  the  divine  will.  He 
did  not  allow  of  idolatry  ;  he  did  not  set  up  for  absolu  le  iwwci:. 
He  was  guided  in  the  government  of  the  nati  m  by  the  Uii»  of 
Moses,  as  the  standing  rule  of  government,  and  by  the  prophet, 
or  the  divine  oracle,  whereby  God  gave  directions  upon  par- 
ticular emergencies.  Whatever  Saul's  private  character  was, 
he  was  not  a  good  king  in  Israel.  He  did  not  follow  the  law, 
the  oracle,  and  the  prophet ;  but  attempted  to  be  absolute,  and 
thereby  to  subvert  tlie  cowsfiYu^ion  of  the  kingdt>m.  That  this 
was  the  meaning  of  David's  being  a  man  after  God's  own 
heart,  will  easily  appear  by  comparing  1  Sam.  xv.  28.  xxviii. 
17,  18.  IChron.  X.  13,  14.    Psal.  lxxviii,70,  &c.  lxxxix.20,«S:c." 

23.  Of  this  man's  seed  hath  God— raised-^n  Sariuvr]  That 
Jesus  Christ  came  in  a  direct  and  indisputable  line  from  Da. 
vid,  according  to  both  promise  and  prophecy,  may  be  seen  in 
the  notes  on  Matt.  i.  I,  <ic.  and  particularly  in  the  notes  at  the 
end  of  Luke  iii.  And  that  the  Messiah  was  promised  tocome 
from  the  family  of  David,  see  Isa.  xi.  1^2,  and  Jerem.  xxiii.  5, 6. 

24.  John—preached— the  baptism  of  repentance]  On  the 
nature  and  effects  of  John's  preaching,  see  the  notes  on  Matt 
iii.  1,  &c.  and  I.uke  iii.  10 — 15. 

25.  As  John  fulfilled  his  course]  As  Johnnas fulfilling  hi» 
race,  he  said,  &c.    It  has  been  supposed  that  the  word  ipoitov. 


Pa^il  proclaims  salvation 


whoeoever  among  you  feareth  God,  '  to  you  is  the  word  of 
this  salvation  sent. 

27  For  thpy  that  dwell  at  Jerusalem,  and  their  rulers  '  be. 
cause  they  knew  him  not,  nor  yet  the  voices  of  tlie  prophets 

which  are  read  every  sabbath  day,  'they  have  fulfilled  r/ie/n 
in  condemning  him. 

28  "  .\nd  though  they  found  no  cause  of  death  in  him  »  vet 
desired  they  Pilate  that  he  should  be  slain. 

29  w  And  when  they  had  fulfilled  all  that  was  written  of  him 
o,.  v^.V'"'' '"?  ''"^*'"  •"'■'""  "'•■  ""*'•'.  and  laid  /urn  in  a  sepulchre' 
dt)  '  But  God  raised  him  from  the  dead  : 

31  And '  he  was  seen  many  days  of  them  which  came  up  with 
mm  from  Galilee  to  Jerusalem,  h  who  arc  his  witnesses  unto 
the  people. 

32  And  we  declare  unto  you  glad  tidings,  how  that  the  »  Dro- 
mise  which  was  made  unto  the  fathers, 

.^^"^Wi?-  hu''.',;:*.*'-  y"*^    Ch.3  26 -r  Luke  23.31.    Ch.3.17.     ICor.2  8- 

'/■.'■^'.i^-  ,  '-"'"  ^-  8'.  «  John  19-  6.  15- -V  Ch  3.  13,l4.-w  Luke  18  '.{ It.  «  41 
i»ll"l?,-«.2>.3G,3;,-x.M.«  27.59.  jiUrk  15  46.  Luk'.a.!^  John  r>  :«_y  Mm 
M.6.  Hi.2.i4  &5.I3,  16,26.t5.-n-iMalt  aj.lS.  <.h  I  3  I  Cor  rV  fi  7 -i^rh  i 
11— hOli.l.ftte  iSat  4  IS. &  5.3B.-<:  Oen.S.  If.. &  ia.3.&  «. IS.    ch  l^  ll.    RmuI 

':o»r^'--,  or  race,  is  used  here  to  point  out  the  short  filtration  of 
tlie  Bantist's ministry,  and  the  fervent  zeal  with  which  he  per- 
lormed  it.  It  signifies  properly  his  ministry,  or  life  A 
man  s  work,  employment,  function,  &c.  is  his  race,  course  or 
iruy  of  life.  John  had  a  ministry  from  God ;  and  he  dis- 
charged the  duties  of  it  with  /.eal  and  diligence  ;  b<ire  the  fa- 
tigues of  It  with  patience  and  resignation  ;  and  was  gloriouslv 
successful  in  it^  because  the  hand  of  the  Lord  wass  with  him 

2b    Mef.  and  brethren]    This  should  have  been  translated 
brethren  simply.     See  the  note  on  chap.  vii.  2 

Children  oj  the  stock  o/Afiraham]    All  ye  that  are  Jews 
And  whosoever  among  you  feareth  Gnd]    That  is    all'  ve 
n-u'imr''  ^*""''"'  ''"'^  *vho  are  now pro.-e/:/<e.- of  the  Jewish 
The  1, 


CHAPTER  Xlll. 


through  the  death  of  Christ. 


33  God  hath  fulfilled  the  same  unto  us  their  children  in  thaf 
he  hath  raised  up  Jesus  again  ;  as  it  is  also  written  in   L  se 

%a   4  nH    ""'     ^''""  =""'  "?y  '^°"'  '^''S  ''■''y  h"V«  I  bego  ten  thee 

34  And  as  concerning  that  he  raised  him  up  from  the  dead' 

wilTJ]vJ"°"'o  "•"'■"r'°  <=°'^'P"on.  t'e  said  on  this  wise,  <"i 
will  give  you  the  sure  f  mercies  of  David  ' 

3i>  Wherefore  he  saith  also  in  another  psalm,  STliou  shalt 
not  suffer  thine  Holy  One  to  see  corruption.        '  "^^ 

tit  wni,?f7-'™/  iftf  ^'i''"''  ^'T'^  '"^  °^"  gcne-ation  by 
anV^wlriion':  °"'^^  '""'  ""^"  ^^  <""»--^ 

^R  ^;^'•.^^  '^'"'"'  ^'^^  '^'^^'^  ^S»'">  "aw  "o  corruption. 

k7i  ',' K"°wn  unto  you  therefore,  men  and  brethren   that 

^q  A n§'{  L'"-?  '"^"  1  P''^^»<^'"-J  U"t"  .V'-n  the  forgi veiled  o?'sns- 
39  And    by  him,  all  that  believe,  afe  justified  from  all  tliinM' 

from  which  ye  could  not  be  justified  by  the  law?f  MoUs  ^  ' 


;  irord  of  this  salvation]    The  c/ocrrine  that  contains  the 
promise  of  rfe/,rera«cf/ro«i  sin,  and  the  means  by  which  il 

if  n?;'r  'S""°"'  '  '"■i""'!''^''  '^  ^"""^^■''  ""  -'^^-"^  of  tlie  stock 
tientiles  nsing  again  for  the  salvation  o(  Jews  and 

27.   Because  they  knew  him  not]    A  gentle  excuse  for  the 

r.Tnw  rtfr-",^'P'"''^'''','^'=-  ,.T'"'y  '^'^  ""'  know  that  Jesu." 
IT,.\  ^  .1  '  ^f  ""••^•^  'I'^'y  J'J  not  know  the  prophets  :  and 
wh,  W\  they  not  know  the  prophets,  which  were  read  every 
tin'  ''r'^  '  Because  they  did  not  desire  to  know  his  will- 
',,!.[.  I  1^  .'-^^^  '"1'''^  "•'  "''=  doctrine  of  God :  nor  did 

"c-ioh "r"'^ wt"-  i"  •^""'^'-''"'V""  '^'^'■'^'-  "«^y  f"'fi"e.I  those  very 
go;.'m4  '''"'"'' """''    ^''■'-''■^  Sabbath  day  in  their  Syaa 

\,rf'^\J''!V-^/''"''i  ""  '^°I'**  ?^  '^«°"'  ■"  li'm]  No  reason  why 
^Vthi  ,'r'  ^^  <:7'1'=">"''J; ,  Though  they  accused  him  of  sevc^ 
rni  inmg.s,  yet  they  could  not  substantiate  tlie  most  trillin.r 

e  «[fv°T""''i'ilT  '  •'"'•'  y^''  "'  "PP'*-ition  to  all  j,t4ice  a  d 
eciuitv,  desired  Pilate  to  put  him  to  Seaih  !  Tliis  paints  their 
perhdy  in  the  strongest  light.  ^^uk-m 

.J^'^''""  ""'''  '"'"  <^""'"  /'■""'  ""'  "■««]    The  apostle  uns<;es 

e  lb li^h  Uie  f^cT'-'f'  ^!'-'^"">«l-""^'^«  of  hii  deaM.Xt  lie  u  gut 
esiaoiisli  the  fact  of  his  resurrection.  ' 

ui\uJ»tL[l°^f  w'^^'^  f'i'^from  the  d.ad]    And  thus  gave  the 
lul  .  bl  prool  of  his  innocence.     God  alone  can  raise  the  dea  I 
and  he  would  not  work  a  miracle  so  very  extra^  di  ia,-y    bu( 
on  some  extraordinarv  occasimi.  "lujuiiiaiy,  but 

»  vi;./'^  '"«■»«?«»  many  days,  Ac]  The  thing  was  done  but 
nli.r  ^''r'  ",""'  ^'""''  «"'»'n="'yofihe  witnesses  are  s,m 

32.  jle  </ec/are  unto  you  glad  tidings]    We  proclaim  lint 
J::u!rfi:K. ''"'"  "  "'*^  '"'"""•^"^  '^^'''■^  p.omi«rmade  u" 
;«.   UVi7«n  in/Ae  seconfi />sa;nil    In'stead  of  r,.  i/„\  1 

J/^^?JJ%^T^^''.'^  '"'=''  ^'=^'^-  ^^"'"J  «»v,  as  it  is  written  ^„ 
Me jmsT  Psalm:  those  who  referred  to  N  .<•<.  where  the  two 

Srevw^ui7fin7r""''  ^^"'"''  ^"y-  •■"  'a^sbco.sdV/x;*!" 

the^se^co    1  P  .In^'^^^r"''"'"   "  ^"^"°"  '"  "><-'  «>^t.verseof 
or  difflrni/!.  "^  ,"  '^'  thc-efore,  neither  contradiction 

fw   a,!?^  ^  ''T  '  "";*  "  '^  no  matter  which  reading  we  pre 
c*-L.ider  tteuv.^P^'i"  '""P'"  circumstance,  whether  ^ve 
whe    cr  we  .  1     1  ^'1''"^  "^  P"'''"'  °f  ""'•  «"'!  l''c  same;  or 
7W  „r/  '^"ej'l"  "icni  as  two  distinct  Psalms. 

bcend"sm.teT„w'.'^'f.''"^  '"""'  ^  **^""«"  ""*I  "  has 
.•~car3n  'o^'i'/'.'f'"  ""'  '^^'  ^'"'"''^  ^^  "nd^rstood  of  the 
stood  of    is  /„rL?,L  '*  resurrection  of  our  I^.rd.     If  under- 

the  human  Ztur'f''"'  "-''"  '".'^''"'  ""  "'""^  "'""  ""^'  ""'' 
energy  of  UieHolv  si  *"."  '^'l'^'^''  ^"^'^  '*■''*  '^•'g""^"  ''V  Hie 
for  S^to  h  8  Svi^nfP'"'  '"  ">«  W"'"''  of  tlie  bles.sed  Virgin  ; 

fered  for  We  on  Tuke  f  X-''  ''T'J^','-    '^^'^  ^"'"^  ''''«'""«  "f" 
•«i  HUB  on  j.uKe  1.  3o.  and  if  those  be  deemed  insuffi- 


cient a  thousand  more  may  be  added.     But  in  the  above  rea- 

s lip  oli.hn„l  IS  absidutely  irreconcilable  to  reason  and  con- 
fiadictoi-y  to  itse  f.  ExERNiTy  is  that  which  has  had  no  L^, 
n.ng,  nor  stands  in  any  reference  to  ^.me ;  (5^n  sun™ 
time  generation,  and  father,-  and  time  also  a^fecedenrto 
fir.nc^l""'"".'"'  "'.^■'■^''■ore  the  conjunction  of^eie  vJo 
ZZ\f"r^i"^I'^""'^-  's  absolutely  impossible,  as  they  a° 
ply  essentially  diHL-rent  and  o/,pos,7/ideas.  ' 

of  VhriS'^T"^''  •'",  '1"«^"","  '•«•  understood  of  the  resurrection 
of  tj-hrist,  It  points  out  that  the  human  nature,  which  w« 
produced  by  tlie  power  of  God  in  the  womb  of  the  Virgin  an^ 


;.,!,:  1  ■'   .      i-^  ■•-■  "•  ""u  Ml  iiic  wuiiiu  oi  me  » iririn  and 

which  u"ds  the   Son  of  God,  could  see  no  corruption     and 
therefore,  though  it  died  for  sin,  must  be  raised  fro     l°,e'dead 

tnrrto  be  ne'e.?'''.''''/"'"-     ^^"^''"'^  °^^"^''  «•''"  imman  na^ 
ttire  to  be  peculiarly  his  own  ;  and  therefore  Jesus  Christ  was 

iS7/^^°„t'tnrr{ ''"'  "'"''"'-■  *^  '"^  '■-"--'^'' 

34.  Ao  7nore  to  return  to  corruption]  To  the  grave,  to  death 

^L^IfZ  ^"''  ^'',"'\f  'corruption  ;  for  so  we  should  unden 
stand  the  word  StaipOupnv.  in  the  te.xt  ""uci 

These  \vords  are  quoted  literatim  from  the  SeptuaginlZr. 
sion  of  IsjL  Iv.  3.  wlierethe  Hebrew  is  D^:nN:nS(""-fDn  cW 
dey  narid  haneemanim,  of  which  the  Greek  is  a  faithful 
translation ;  and  which  sure  mercies  of  David,  St.  Pau  con- 
siders as  being  fulfilled  in  the  resiirrection  of  Christ  Trom 
this  apphcatUMi  of  the  words,  it  is  evident  that  the  apo«le  m^ 
siderod  the  word  .Z>«r/rf  as  signifying  the  A/e.-..,«/,  "and  thTn 
the  sure  or  faithjul  mercies,  being  such  as  relate  to  the  new 
covenant,  and  the  various  blessings  promised  in  it,  are  evZ 
dently  those  which  are  sealed  and  confirmed  to  mankind  bv 
the  resurrection  of  Thrist :  and  it  is  in  this  way  tlwt  the"  po^^ 
Ic  applies  them  I  ad  there  not  been  the  fullest  proof  of  "^^e 
.^iirrection  of  Christ,  not  one  of  the  promises  of  the  New 
Covenant  could  have  been  considered  as  sure  or  faithful  If 
ho  did  not  rise  from  the  dead,  then,  as  said  the  apostle,  ,jour 
faith  and  our  preaching  arc  rain,  1  Cor.  xv   14  ^ 

"For^he"rnil?.°f''fh"'""""^^°^  ^P  ^''^"'"'^^  ""^^  judicious. 
,  or  the  sense  of  th.'.sc  words,  we  must  have  recourse  to 
wliatGod..aidtoUavidin  2  S^^.  vii.  U,  12,  &c  expMhied 
hy  what  IS  said  in  Psal.  Ixxxix.  3,  4,  28,29  36.' where  S  ■  n t 
n.ention  is  made  of  a  covenant  established  bv  God,  with  Da 
vid,  and  sworn  to  by  God,  that  David's  seed  should  e  dure 
for  ever,  and  his  throne  as  the  days  of  heaven,  and  «s  Me 
sun,  to  all  generations.  This  covenant  and  this  oath  a?etle 
sure  and  sacred  things  of  which  Isaiah,  Iv.  .3.  sn,^a  ks  -  and 
I  Luke  in  this  place.  And  Paul  understood  them  as  relating  to 
the  kingdom  of  Jesus,  (the  Son  of  David,)  which  was  to  be°an 
ererlasting  kingdom  ;  and  if  an  everlasting  om,  then  it  was 
neces.<.ary  that  Jesus  should  have  been  (as  Uoxviis)  raised  from 
the  dead :  and  to  support  this  argument,  Paul,  in  the  next 
verse,  strengthens  it  with  another,  drawn  from  Psalm  xvi 
^^■j;-     n     *i''  5-'"^"  ^^'^  ""'*'  among  the  marginal  readings. 

M.  David— fell  on  sleep—and  saw  corruption]  David 
tiled,  was  buried,  and  never  rose  ag;iin  ;  therefore,  David  can- 
not be  the  person  spoken  of  here :  the  words  are  true  of  some 
otlv^r  person  ;  and  they  can  be  applied  to  Jesus  Chri.st  only  ■ 
and  m  him  they  are  most  exactly  fulfilled.  See  the  notes  on 
cnap.  II.  .49,  30,  «sc. 

38.  Be  it  known  unto  you  therefore]  This  is  the  legitimate- 
conclusion:  Seeing  the  word  of  God  is  true,  and  he  has  pro- 
mised an  endless  succession  to  the  seed  of  David;  seeing  Da- 
\  lU  and  all  his  family  have  failed  in  reference  to  Uie  political 
kingdom;  a  spiritual  kingdom  and  a  spiritual  succession 
must  be  intended,  that  the  sure  covenant  and  all  its  blessings 
inay  be  continued.  Again,  seeing  the  person  by  whom  this  is 
to  be  done  is  to  see  no  corruption;  seeing  David  has  died,  and 
has  sectt  (fallen  under  the  power  of)  corruption ;  seeing  Jesus 
the  Christ  has  wrought  all  the  miracles  which  the  prophets 
tVl^  °"''^  "^"l^  '  ^^""3'  '"=  ''"•''  sudered  all  the  indignities 
which  your  prophets  said  he  must  sufler;  seeing  aftir  h^ 
death  he  has  iiiost  incontestably  risen  again  from  the  dead, 
and  has  not  fallen  under  the  power  of  corruption-Then  he 
must  be  the  very  person  in  whom  all  the  predictions  are  ful- 
387 


The  danger  of  despising  and 


THE  ACTS- 


rejecting  the  Gospei,  of  Christ. 


40'  Beware,  therefore,  lest  that  come  upon  you,  which  is  spo- 
ken of  "*  in  the  prophets  ; 

41  Behold,  ye  despisers,  and  wonder,  and  perish  :  »  for  I  work 
a  work  in  your  days,  a  work  which  ye  shall  in  no  wise  be- 
lieve, though  a  man  declare  it  unto  you. 

42  H  And  when  the  Jews  were  gone  out  of  the  synagogue,  the 
Gentiles  besought  that  these  words  might  be  preached  to  them 
*  the  next  sabbath. 

43  Now  when  the  congregation  was  broken  up,  many  of  the 

m  Io«  29  H  Hab  1.5.-n  151.28. 14.  Gen. 27. 12.— o  Or.  in  the  week  between,  or, 
in  the  Sal.liaih  between  -p  Ch.ll.2f.&  H.12. 

filled ;  and  the  person  llirough  whom  all  the  blessings  of  the 
covenant  must  come. 

Through  this  man  is  preached  unto  you  the  forgiveness  of 
sills]  See  the  notes  on  chap.  v.  30,  31.  Remission  of  sins, 
the  removal  of  tlie  power,  guilt,  and  pollution  of  sin,  comes 
alone  throiigh  this  man  whom  ye  crucified,  and  who  is  risen 
from  the  dead. 

39.  And  by  him]  On  his  account,  and  through  him,  all  that 
believe  in  his  divine  mission,  and  the  end  for  which  lie  has 
been  manifested,  namely,  to  put  away  sin  by  the  sacrifice  of 
himself,  are  justified  from  all  things,  from  the  guilt  of  all 
fransgrcssions  conmiitted  against  God  ; /rom  ?fA?'eA  ye  could 
not  be  justified  b\i  the  law  of  Moses  ;  because  it  is  impossible 
that  the  blood  of  bulls  and  goats,  and  the  ashes  of  a  heifer 
sprinkling  the  unclean,  or  any  other  rite  or  service  of  this 
kind,  could  take  away  sin  from  the  soul,  cancel  its  guilt  in  the 
conscience,  or  make  an  atonement  to  tlie  Divine  justice;  but 
this  is  the  sacrifice  which  God  has  required ;  this  is  every 
way  suited  to  the  end  for  wliich  it  has  been  instituted ;  and 
this  is  the  sacrifice  alone,  which  God  can  accept.  Vour  law 
says,  "  Do  this,  and  ye  shall  live;"  and,  "  Cursed  is  every 
one  that  continueth  not  in  all  things  that  are  written  in  the 
book  of  the  law  to  do  them."  Ye  have  not  done  these  things 
required;  ye  have  not  continued  in  any  good  tiling;  ye  have 
not  only,  not  done  all  tilings  commanded,  but  ye  have  done 
none,  none  as  they  ought  to  be  done;  and  therefore,  ye  are 
under  the  curse.  The  Gospel  says,  Believe  on  the  Lord  Jesus; 
credit  his  divine  mission;  consider  his  death  an  atonement 
for  sin  ;  believe  in  his  resurrection,  as  a  proof  that  the  atone- 
ment is  made ;  believe  that  he  suffered,  died,  and  rose  again 
for  your  justification,  and  that  for  his  sake  God,  though  he 
be  infinitely  just,  can  be  the  justifier  of  all  who  believe  in 
him.  By  the  law  of  Moses,  there  is  neither  justification  nor 
salvation:  in  Jesus  Christ  there  are  both,  and  all  the  sure 
mercies  of  David.  Therefore,  believe  on  the  Lord  Jesus  Christ, 
and  ye  shall  he  justified  from  all  things,  from  which  ye  could 
not  be  histified  by  the  law  of  Moses. 

40.  Beware — test  that  come  upon  you,  &c.]  If  you  reject 
these  benefits,  now  freely  offered  to  you  in  this  preaching  of 
Christ  crucified;  you  may  expect  such  judgments  from  the 
hand  of  God  as  your  forefathers  experienced,  when,  for  their 
rabellion  and  their  contempt  of  his  benefits,  their  city  was 
taken,  their  teinple  destroyed,  and  themselves  either  slain  by 
the  sword,  or  carried  into  captivity.  It  is  evident  that  St. 
Paul  refers  to  Habak.  i.  5 — 10.  and  in  those  verses  tlie  desola- 
tion by  the  Chaldeans  is  foretold.  Never  was  there  a  pro- 
phecy more  correctly  and  pointedly  applied.  These  Jews  did 
continue  to  slight  the  benefits  ofTered  to  them  by  the  Lord; 
and  they  persevered  in  their  rebellions :  what  was  the  con- 
sequence *  The  Romans  came,  took  their  city,  burnt  their 
temple,  slew  upwards  of  a  million  of  them,  and  either  carried 
or  sold  the  rest  into  captivity.  How  exactly  was  the  prophecy 
HI  both  cases  fulfilled ! 

41.  Behold,  ye  despisers]  There  is  a  remarkable  difference 
here  between  the  Hebrew  text  in  Habakkuk,  and  that  in  the 
Septuagint,  which  is  a  little  abridged  here  by  St.  Paul.  I  shall 
exhibit  the  three  texts. 

Heb.  n'?  0310^3  Sys  Syo  ^3  mon  innnni  it3-i3n^  oiijd  in-i 
">BDi ''O  iJ^DNn  Reii  bagoyim  vehabitu  vekitammehu ;  iema.hu 
ki  poalpoel  bimeycem,  lo  teaminu  ki yesupar.  Behold  ye  among 
the  heathen,  (nations)  and  regard,  and  be  astonished;  be  asto- 
nished, for  1  am  working  a  work  in  your  days  which,  when 
it  shall  be  told,  yc  will  not  credit.     See  Houbigant. 

Sept.  I^£T£  hi  KartKpp'iiiriTai,  Kat  trm/SXctparc,  Kai  Bavixaaars 
Bavnacia,  Kai  a<f>aviaQrfTC-  Siori  cpyuv  cyw  £p)  a^o/iai  cu  rats 
rifiepais  v/ioiv,  o  iiv  ^ri  Tn^c\iar]Tt,  cav  rif  CKSinynrai  Vfiiv.  See, 
ye  despisers,  and  look  attentively,  and  be  astonished,  (or  hide 
yourselves,)  for  I  work  a  work  in  your  days  which,  if  any 
one  will  tell  to  you,  ye  will  not  believe. 

St.  Luke.  IJtrc  hi  Karaippoprirat  [kui  ciriPXcxpaTc]  Kai  9av- 
ftaoarc  [davpaaia]  xai  aipdviadi^rr  on  cpyov  cym  cpya?opai  tv 
rais  rjpcpat;  vj/ajr,  cpyuv  cu  ov  pr\  TTi;-€vcrrir€,  cav  tij  CKdirjyriTai 
vpiv.  Behold,  ye  despisers,  and  wonder,  and  be  astonished, 
(or  hide  yourselves,)  for  I  work  a  work  in  your  days  which, 
if  any  one  will  tell  unto  you,  ye  will  not  believe. 

1  have  taken  Luke's  quotation  from  the  best  MSS.,  and  I 
have  quoted  the  Septuagint  according  to  the  Codex  Alexan- 
drinus:  and  tlie  quotations  are  exactly  Itie  same,  not  only  in 
Words,  but  almost  in  letters,  with  the  exception  of  emffXixpaTi: 
and  Oavitaaia,  which  the  evangelist  omits  ;  and  which  I  have 
included  in  crotchets  in  the  text  of  St.  Luke,  merely  that  the 
place  of  the  omission  may  be  the  better  seen.  It  may  now  be 
necessary  to  inquire,  how  St.  Luke  and  the  Septuagint  should 
substitute  ye  despisers,  for  ye  among  the  heathen,  in  the  He- 
brew text! 

WiUiQut  troubling   mvself  or  my  readers  with  laborious 
388 


Jews  and  religious  proselytes  followed  Paul  and  Barnabas: 
who,  speaking  to  them,  p  persuaded  them  to  continue  in  « the 
grace  of  God. 

44  u  And  the  next  sabbath  day  came  almost  the  whole  city  to- 
gether to  hear  the  word  of  God. 

45  But  when  the  Jews  saw  the  multitudes,  they  were  filled 
wiih  envy,  and  '  spake  against  those  things  which  were  ^K*- 
ken  by  Paul,  contradicting  and  blaspheming. 

46  Then  Paul  and  Barnabas  waxed  bold,  and  said,  •  it  was 


criticisms  on  these  words,  with  which  many  learned  men 
have  loaded  the  text;  I  will  simply  state  my  opinion,  that  the 
prophet,  instead  of  □''•1J3  bagoyim,  amcmg  the  heathen,  wrote 
I311J2  bogadim,  despisers,  or  transgressors :  a  word  which 
differs  only  in  a  single  letter,  T  daleth,  for  i  vau  ;  the  latter 
of  which  might  easily  be  mistaken  by  a  transcriber  for  the 
other,  especially  if  the  horizontal  stroke  of  the  T  daleth  ha.p- 
pened  to  be  a  little/ami  towards  the  left ;  as,  in  that  case,  it 
would  wear  the  appearance  of  a  i  vau :  and  this  is  not  un- 
frequently  the  case,  not  only  in  MSS.  but  even  in  printed 
books.  It  seems  as  evident  as  it  can  well  be,  that  this  was 
the  word  which  the  Septuagint  found  in  the  copy  from  which 
they  translated  :  their  evidence,  and  that  of  the  apostle,  joio- 
ed  to  the  consideration  that  the  intcrchaiige  of  the  two  letters 
mentioned  above  might  have  been  easily  made,  is  quite  suf- 
ficient to  legitimate  the  reading  for  which  I  contend.  Houbi- 
gant and  several  others  are  of  the  same  mind. 

The  word  aipavtaQrire,  which  we  translate  perish,  signifies 
more  properly  disappear,  or  hide  yourselves ;  as  people, 
astonishetf  and  alarmed  at  some  coming  evil,  betake  them- 
selves to  flight,  and  hide  themselves  in  order  to  avoid  it. 

42.  When  the  Jews  were  gone  out]  That  part  of  them  in 
whom  the  words  of  the  prophet  were  fulfilled,  viz.  those  who, 
though  they  had  the  clearest  relation  of  so  interesting  a  his- 
tory,  would  not  believe  it :  they  shut  their  eyes  against  the 
ligiit,  and  hardened  their  hearts  against  the  truth.  There 
were  other  Jews  in  the  assembly  that  did  believe,  and  weie 
saved. 

The  Gentiles  besought]  There  is  some  doubt  whether  the 
original  napcxaXwi'  ra  eQvrt  should  be  translated  the  Gentiles 
besought:  or,  they  besought  the  Gentiles :  for  the  words  will 
bear  either  :  but  the  latter  sense  more  naturally.  When  the 
Jews  retired,  determining  not  to  credit  what  was  spoken  ;  the 
apostle,  seeing  the  Gentiles  of  a  better  mind,  requested  them 
to  come  and  hear  those  words,  or  doctrines,  the  next  Sabbath. 
But,  the  next,  to  pc-ra^v,  as  Hesychius  defines  it,  per'  oXiyov, 
ava  peanv,  shortly,  or  betwixt,  may  mean  the  after  part  of  the 
same  sabbath ;  or  the  course  of  the  ensuing  week,  betweea 
the  two  Sabbaths  ;  for  Mondays  and  Thursdays,  or  the  se- 
cond and  fifth  days  of  the  week,  were  times  in  which  those 
who  feared  God,  usually  met  together  in  the  synagogue  ;  for 
it  is  a  maxim  with  the  rabbins,  that  no  three  days  should 
elapse  without  reading  of  the  law. 

On  this  verse  there  is  a  great  number  of  various  readings  ; 
instead  of  whe7i  the  Jews  were  going  out  of  the  synagogue, 
ABCDE.,  several  others  of  great  repute,  with  all  the  Syriac, 
the  Coptic,  jEthiopic,  Armenian,  Vulgate,  and  Itala,  read,  ^4* 
they  were  going  out,  they  entreated  that  these  words  should  be 
preached  unto  them  in  the  course  of  the  week,  or  the  next  Sab- 
bath. So  that,  according  to  this  well-accredited  reading,  the 
words  CK  rris  irvvayoiyTK  raiv  lovdaioiv,  are  left  out  in  the  first 
clause,  avToyv  being  put  in  their  place ;  and  ra  ednt/,  the  Gen- 
tiles, is  wholly  omitted  in  the  second  clause.  The  most  emi- 
nent critics  approve  of  this  reading  ;  indeed  it  stands  on  such 
authority  as  to  render  it  almost  indubitable.  Of  the  avTur, 
them,  which  is  substituted  for  the  first  clause,  Professor  WMju 
says,  Leotio  indubie  genuina;  this  reading  is  undoubtedly 
genuine :  and  of  the  ra  cOvq  eis,  he  says,  eertissime  delenda  .- 
they  should  certainly  be  expunged.  We  are  therefore  to  un- 
derstand tlie  words  thus  :  that  "  as  they  were  going  out  on 
the  breaking  up  of  the  assembly  some  of  them  desired  that 
they  might  have  these  doctrines  preached  to  them  on  the  en- 
suing week  or  Sabbath."  And  thus  all  the  ambiguity  of  the 
veree  vanishes. 

43.  Many  of  the  Jews]  Direct  descendants  from  some  of 
the  twelve  tribes  :  and  religious  proselytes,  heathens  who  had 
been  converted  to  Judaism,  and  having  submitted  to  circum- 
cision,  had  become  proselytes  of  the  covenant  .■;  though  some 
think  that  the  expression  means  proselytes  of  the  gate-;  per- 
sons who  believed  in  one  God,  like  the  Jews,  but  who  had  not 
received  circumcision. 

Persuaded  them  to  continue  in  the  grace  of  God]  That  is, 
that  they  should  continue  to  credit  the  Gospel ;  to  receive  the 
spiritand  influenceof  It :  to  bring  forth  the  fruits  of  that  Spirit: 
and  thus  continue  under  the  favour  and  approbation  of  God. 

44.  The  next  Sabbath]  The  good  news  had  spread  far  and 
wide,  by  means  of  the  converted  Jews  and  proselytes. 

Almost  the  whole  city]  Jews,  proselytes,  and  Gen  tiles,  oamo 
together  to  hear  tov  Xoyov  rov  Beov,  this  doctrine  of  God,  this 
divine  teaching,  by  which  so  many  of  their  kindred  and  ac- 
quaintance had  become  so  wise  and  happy.  It  is  not  by  pub- 
lic discourses  merely,  that  people  are  converted  to  God  ;  but 
by  the  private  teaching  and  godly  conduct  of  those  who  have 
received  the  truth  ;  for  as  these  are  scattered  throughout  so- 
ciety, they  are  a  leaven  in  every  place. 

45.  The  Jews— were  fiMed  with  envy\    See  on  chap.  t.  17> 


Pavl  and  Barnabas  ahandon  the 


CHAPTER  XIII. 


Jews,  and  turn  to  tlie  GerUUes, 


necessary  that  the  word  of  God  should  first  have  been  spo- 
ken to  you:  but 'seeing  you  put  it  from  you,  and  judge  your- 
selves unworthy  of  everlasting  life,  lo,  "  we  turn  to  the  Gen- 
tiles : 

47  For  so  hath  the  I^rd  commanded  us,  saying,  v  I  have  set 
lhe«  to  be  a  light  of  the  Gentiles,  that  thou  shouldcst  be  for 
BaWalion  unto  the  ends  of  the  earth. 

48  And  when  the  Gentiles  heard  this,  they  were  glad,  and 
glorified  the  word  of  the  Lord :  "•  and  as  many  as  were  ordain- 
ed to  eternal  life,  believed. 

.  21.43.   Rom  10.19.— u  Cli»p.l8.6.  tag. 


These  could  not  bear  the  Gentiles,  who  believed  in  Christ,  to 
be  equal  with  them  ;  and  yet,  according  to  the  Gospel,  it  was 
really  the  case 

Contradicting]  The  arguments  and  statements  brought 
forward  by  the  disciples;  and  blaspheming  ;  speaking  ini- 
piou-sly  and  injuriously  of  Jesus  Christ.  This  is  probably  what 
IS  meant. 

4C  Waxed  bold]  llappriaiaaaixevot ;  having  great  liberty  of 
speech  ;  a  strong,  persuasive,  and  overpov/ering  eloquence. 
Thev  had  eternal  truth  for  the  basis  of  this  discourse ;  a  mul- 
titude of  incontestable /acts  to  support  it;  and  an  all-persuad- 
ing eloqufnce  to  illustrate  and  maintain  what  they  had  asserted. 
Shontdfirst  have  been  spoken  lo  you]  When  our  Lord  gave 
his  apostles  their  commission  to  go  into  all  the  world  and 
prcacli  the  Gospel  to  every  creature  ;  he  told  them  they  must 
begin  first  at  Jerusalem,  Mark  xvi.  16.  Luke  xxiv.  47.  In  obe- 
dience therefore  to  this  command,  the  apostles  (in  every  place 
where  they  preached)  made  their  Jlrsi  affers  ef  the  Gospel  to 
the  Jems. 

Ye  put  it  from  you]  KrtuyBtiaQt  avTov,  ye  disdain  this  doc- 
trine, and  consider  it  contemptible :  so  the  word  is  frequently 
ased. 

And  judge  yourselves  unworthy  of  everlasting  life]  Was 
this  meant  as  a  strong  irony?  "Ye  have  such  rnumbliiig 
thoughts  of  yourselves,  that  ye  think  the  blessings  of  the  Gos- 
pel too  good  to  be  bestowed  on  snch  worthless  wretches  as  ye 
are  V  Or  did  the  apostle  mean,  that,  by  their  words  and  con- 
duct on  this  occasion,  they  had  passed  sen/ence  on  themselves, 
and,  in  effect,  liad  decided  that  they  were  unworthy  of  the 
grace  of  the  Gospel ;  and  God  now  ratifies  that  judgment  by 
removing  those  blessings  from  them,  and  sending  them  to  the 
Gentiles  ? 

47.  fhr  so  hath  the  Lord  commanded  us]  The  apostles  could 
quote  n  pertinent  scripture  for  every  thing  they  did  ;  because 
the  outlines  of  the  whole  Gospel  dispensation  are  founded  in 
the  law  and  the  prophets ;  and  they  were  now  buBding  the 
church  of  God  according  to  the  pattern  shown  them  in  the 
mount  In  the  things  of  God,  no  man  nor  minijiter  should  go 
farther  than  he  can  say.  Thus  it  is  written,  and  thus  it  be- 
hoves me  lo  do  ;  and  let  him  see  that  his  quotations  are  fairly 
made,  and  not  a  detached  passage,  or  member  of  a  sentence 
proiluced,  because  it  seems  to  look  like  the  system  he  wishes 
lo  establish. 

/  Aarc  set  thee  to  be  a  light  of  the  Gentiles]  This  quotation 
is  from  Isa.  xlix.  6.  and  was  most  fully  in  point.  The  Jews 
could  not  resist  the  testimony  of  their  own  prophet ;  and  the 
Gentiles  rejoiced  to  find  that  the  offers  of  salvation  were  to  be 
made  so  specifically  to  them. 

For  salvation  unto  the  ends  of  the-earlh.]  The  very  name 
of  the  Messiah,  viz.  Jesus,  announced  the  design  and  end  of 
his  niission.  lie  is  the  Saviour,  and  is  to  be  proclaimed  as 
such  to  theends  of  the  earth  ;  to  all  mankind  ;  to  every  nation, 
an^\  people,  and  tongue  ;  and  wherever  the  Gospel  is  preached,' 
there  is  a  free,  full,  and  sincere  offer  of  salvation  to  every  soul 
that  hears  it.  And  the  offer  is  proof  sufficient  in  itself,  that 
tht-re  is  a  power  to  receive  its  blessings,  given  to  those  to 
whom  the  offer  is  made  ;  as  it  would  be  of  no  use  to  offerthem 
a  salvation,  which  it  was  designed  they  either  should  not,  cr 
could  not  receive.  A  son  of  Satan  might  be  capable  of  such 
dissimulation  and  bad  faith ;  but  the  Holy  God  cannot. 

4f'.  As  many  as  were  ordained  to  eternal  life,  believed.] 
This  text  has  been  most  pitifully  misunderstood.  Many  sup- 
pose that  it  simply  means,  that  those  in  that  assembly  who 
were  foreordained,  or  predestinated  by  God's  decree  to  eter- 
nal life,  believed,  under  the  influence  of  that  decree.  Now 
ttre  should  be  careful  to  examine  what  a  word  means,  before 
wc  iittempt  to  fix  its  meaning.  Whatever  TCTayiicvoi  may 
mean,  which  is  the  word  we  translate  ordained,  it  is  neither 
vporcrayntvoi  nor  irpooqiaiiivoi,  which  the  apostle  uses,  but 
simply  Ttraytxtvoi,  which  includes  no  idea  of  pre-ordinution, 
orpre-destination,  of  any  kind.  And  if  it  even  did,  it  would 
be  rather  hazardous  to  say,  that  all  those  who  believed  at  this 
lime  were  such  as  actually  persevered  unto  the  end,  and 
wire  saved  unto  eternal  life..  But,  leaving  all  these  preca- 
noug  matters,  what  does  the  word  rtrayittvui  mean  1  The 
verb  raTTu  or  rucro-o),  signifies  to  place,  set,  order,  appoint, 
dispose:  hence  it  has  been  consideied  here  as  implying  the 
atspontion  or  readiness  of  mind  of  several  persons  in  the 
congregation,  such  as  the  religious  proselytes  mentioned  ver. 
4J.  wlio  possessed  the  reverse  of  the  disposiVton  of  those  Jews, 
wno  spake  against  those  things,  contradicting  and  blasphem- 
ing, ver.  4o  Tliough  the  word  in  this  place  has  been  various- 
ly tranuated;  yet  of  all  tbe  meanings  ever  put  on  it,  none 


49  And  the  word  of  the  I^ord  was  published  tliroughout  all 
the  region. 

50  U  But  the  Jews  stirred  up  the  devout  and  honourable  wo- 
men, and  the  chief  men  of  the  city  ;  and  *  raised  persecution 
against  I'aul  and  Barnabas,  and  expelled  them  out  of  their 
coasts. 

51  >■  But  they  shook  off  the  dust  of  their  feet  against  them, 
and  came  unto  Iconium, 

.VJ  And  the  disciples  »  were  filled  with  joy,  an^  with  the  Holy 
Ghost.  ' 

zM^.Vl.^-oL^I^tVh'^4"''''''"•  """"'^  ^"■"^^-  "  '^■^- 

agrees  worse  with  its  nature  and  known  signification,  than 
that  whicli  represents  it  as  intending  those  who  were  predes- 
tinated \.o  eternal liife;  this  is  no  meaning  of  tJie  term,  and 
should  never  be  applied  to  it.  Let  us,  wHho\it  prejudice,  con- 
sider the  scope  of  the  place  :  the  Jeirs  contradicted  and  blas- 
phemed ;  the  religious  proselytes  heard  attentively,  and  re- 
ceived the  word  of  life ;  the  one  party  were  utterly  indisposed 
through  their  own  stubbornness,  lo  receive  the  Gospel ;  ihe 
others,  destitute  of  prejudice  and  prepossession,  were  glad  lo 
hear,  tliat  in  the  older  of  God,  tlie  Gentiles  were  included  in 
the  covenant  of  salvation  through  Chri.st  Jesus:  thev  therefore, 
in  this  good  state  and  order  of  mind,  believed.— Tliose  who 
seek  for  the  plain  meaning  of  the  word,  will  find  it  here  ;  those 
who  wish  to  make  out  a  sense,  not  from  the  Greek  word,  its 
use  among  the  best  Greek  writers,  and  the  obvious  sense 
of  the  evangelists,  but  from  their  own  creed,  may  continueto 
puzzle  themselves  and  others;  kindle  their  own'fire,  cojnpass 
thenuelves  with  sparks,  and  walk  in  the  light  of  their  own  fire, 
and  of  the  spark.i  which  they  have  kindled  ;  and,  in  conse- 
guence,  lie  down  in  sorrow,  having  bidden  adieu  to  the  true 
meaning  of  a  passage,  so  very  simple,  taken  in  its  connexion, 
that  one  must  wonder  how  it  ever  came  to  be  misunderstood 
and  misapplied.  Those  who  wish  to  see  more  on  this  verse, 
may  consult  Hammond,  Whitby,  Schoettgen,  Jiosenmuller, 
Pearce,  Sir  Norton  Knalchbull,  and  Dodd. 

49.  The  woid  of  the  Lord  was  published,  &c.]  Those  who 
had  come  from  different  parts,  and  were  converted,  carried 
the  glad  tidings  to  their  respective  neighbourhoods  ;  and  thus 
the  doctrine  of  the  Gospel  was  published  throughout  all  the  re- 
gion of  Pisidia,  where  they  then  were.     See  on  ver.  44. 

50.  Devout  a7\d  honourable  women]  It  is  likely  that  these 
were  heathen  matrons,  who  had  become  proselytes  to  tlw 
Jewish  religion  ;  and  as  they  were  persons  of  aflluence  and 
respectability,  they  had  considerable  influence  with  the  civil 
magistracy  of  the  place  :  and  probably  their  husbands  were  of 
this  order;  and  it  is  likely  that  they  used  that  influence  at  the 
instigation  of  the  Jews,  lo  get  the  apostles  expelled  from  the 
place. 

51.  TVtey  shook  off  the  dust  of  their  feet  against  them]  Thie 
was  a  very  significant  rite :  by  it,  they  in  effect  said.  Ye  are 
worse  than  the  heathen  :  even  your  very  land  is  accursed  for 
your  opposition  to  God  ;  and  we  dare  not  permit  even  its  dust 
to  cleave  lo  the  soles  of  our  feet ;  and  we  shake  it  off  in  de- 
parting from  your  country,  according  to  our  Lord's  cotiimand, 
(.Matt.  x.  14.)  for  a  testimony  against  you  ;  that  we  offered  you 
salvation,  but  ye  rejected  it,  and  persecuted  us.  The  Jews, 
when  travelling  in  heathen  countries,  took  care,  when  they 
came  lo  ihe  borders  of  iheir  own,  to  shake  the  dust  off  their 
feet,  lest  any  of  the  unhallowed  ground  should  defile  the  sa- 
cred land  of  Israel. 

Came  unto  Jcsniuvi.]  According  lo  Strabo,  Iconium  was  a 
small  fortified  town,  the  capital  of  Lycaonia,  at  present  called 
CoEMi.  "  Lycaonia  was  a  province  at  the  hack  of  Pamphylia, 
higher  up  in  Asia  Minor,  and  to  the  north-east  of  Pamphylia." 
Pearce. 

52.  The  disciples  were  filled  with  joy,  and  tcilh  the  Hot^ 
Ghost.]     Though  in  the  world  they  had  tribulation,  yet  in 

Christ  they  had  peace  ;  and  while  engaged  in  their  Master's 
work,  they  always  had  their  Master's  wages.  The  happiness 
of  a  genuine  Christian  lies  far  beyond  the  reach  of  earthly 
disturbances  ;  and  is  not  affected  by  the  changes  and  chances 
to  which  mortal  things  are  exposed.  The  martyrs  were  more 
happy  in  Ihe^ames  than  their  persecutors  could  be  on  their 
beds  of  down. 

St  Paul's  sermon  at  Antioch  has  been  thus  analysed.  I.  Ilis 
prologue,  ver.  IC.  addressed  to  those  who  fear  God.— U.  His 
narrative  of  God's  goodness  lo  Israel:  1.  In  their  deliverance 
from  Eg\-pt  2.  In  their  support  in  the  wilderness.  3.  In  his 
giving  them  the  land  of  Canaan.  4.  In  the  judges  and  kings 
which  he  had  given  for  their  governors,  ver.  7— 22.— HI.  His 
proposition  that  Jesus  was  the  Christ,  the  Saviour  of  the 
world,  ver.  2.3.— IV.  The  illustration  of  this  proposition,  proving 
Its  truth  :  1.  From  Christ's  slock  and  family,  ver.  23.  2.  From 
the  testimony  of  his  forerunner,  ver.  24.  3.  From  the  resur- 
rection  of  Christ,  ver.  30.  which  was  corroborated  witli  the 
testimony  of  many  Galileans,  ver.  31.  and  ef  the  prophets,  Da- 
vid, ver.  33,  35.  and  Isaiah,  ver.  34. — V.  He  anticipates  objec- 
tions relative  to  the  unjust  condemnation,  death,  and  burial 
of  Christ,  ver.  27— 29.— M.  His  epilogue,  in  which  he  excites 
his  audience  to  embrace  the  Gospel  on  two  considerations : 
1.  The  beneflls  which  they  receive  who  embrace  the  Gospel, 
ver.  .38,  39.  2.  The  danger  lo  which  they  were  exposed  who 
should  despise  and  reject  it,  ver.  40,  41. 
389 


Paul  and  Bamabast  prftnrA  in  a 


THE  ACTS. 


synagogue  of  the  Jews  at  Iconium. 


CHAPTER  XIV. 

Paul  and  Barnabas  having  preached  at  Iconium,  teith  great  success,  are  persecuted,  and  obliged  to  flee  to  Lystra  and 

Oerbe,  1 6.     Here  they  preach,  and  heal  a  cripple  ;  on  which,  the  people  supposing  them  to  be  gods,  are  about  to  offer 

them  sacrifices,  and  are  with  difficulty  prevented  by  these  apostles,  7 — 18.  Certain  Jews  from  Antioch  and  Iconium 
coming  thither,  induce  the  people  to  stone  Paul;  who  being  dragged  out  of  the  city  as  dead,  while  the  disciples  stand 
around  him,  he  rises  up  suddenly,  and  returns  to  the  city,  and  the  next  day  departs  to  Derbe,  19,  20.  Having  preached 
here,  he  and  Barnabas  return  to  Lysirn,  Iconium,  and  Antioclt,  confirming  the  disciples,  and  ordaining  elders  in  every 
church,  21 — 23.  They  pass  through  Pisidia  and  Pam.phylia,  24,  through  Perga  and  Attalia,  25,  and  sail  to  Antioch  in 
Syria,  26.  When,  having  called  tlie  disciples  together,  they  inform  them  of  the  door  of  faith  opened  to  the  Gentiles,  and 
there  abode  a  long  time  zcith  the  church,  27,  28.     {A..  M.  cir.  4049.     A.  D.  cir.  45.     An.  Olymp.  cir.  CCVI.  1.] 


AND  it  came  to  pass  in  Iconium,  that  they  went  both  to- 
gether into  the  synagogue  of  the  Jews,  and  so  spake,  that 
a  great  multitude,  both  of  the  Jews,  and  also  of  the  Greeks, 
believed. 

2  But  the  unbelieving  Jews  stirred  up  the  Gentiles,  and  made 
their  minds  evil  affected  against  the  brethren. 

3  Long  time  therefore  abode  they  speaking  boldly  in  the  Lord, 
'  which  gave  testimony  unto  the  word  of  his  grace,  and  grant- 
ed signs  and  wonders  to  be  done  by  their  hands. 

4  But  the  multitude  of  the  city  was  divided :  and  part  held 
with  the  Jews,  and  part  with  the  ^  apostles. 

5  And  when  there  was  an  assault  made  both  of  the  Gentiles, 
and  also  of  the  Jews  with  their  rulers,  '  to  use  them  despite- 
fully,  and  to  stone  them, 

C  They  were  ware  of  it,  and  ^  fled  unto  Lystra  and  Derbe, 


I  Mark  16.20.  Heb.'2.4.-b  Ch.l3.3.-c 


..3.11.— d  Matl.10.23.— eCh.S.a. 


NOTES. — Verse  1.  In  Iconium]  See  the  conclusion  of  the 
preceding  chapter. 

So  spake]  Kai  XaXriaat  ovTcoi,  with  such  power  and  de- 
monstration of  the  Spirit,  that  a  great,  multitude  both  of  the 
Jews,  genuine  descendants  of  one  or  other  of  the  twelve  tribes, 
and  also  of  the  Greeks,  'EWrjvon/,  probably  such  as  were 
proselytes  of  the  gate,  believed,  received  the  Christian  reli- 
gion, as  a  revelation  from  God,  and  confided  in  its  Author  for 
salvation,  according  to  the  apostle's  preaching. 

2.  Stirred  vp  t/ie  Gentiles.]  Tmv  eOvoM;  such  as  were  mere 
heathens,  and  thus  d  istinguished  from  the  Jews  and  the  Greeks, 
who  were  proselytes. 

Evil  affected]  KxaKwcav,  irritated  or  exasperated  their 
minds  against  the  brethren,  the  disciples  of  Christ :  one  of 
their  appellations  before  they  were  called  Christians  a.1  An- 
tioch.    See  on  ch.  xi.  26. 

3.  Long  time  therefore  abode  they]  Because  they  had  great 
success,  therefore  they  continued  a  long  time,  gaining  many 
converts,  and  building  up  those  who  had  believed,  in  their 
most  holy  faith,  notwithstanding  the  opposition  they  met  with, 
both  from  the  unbelieving  Jews  and  heatliens. 

Speaking  boldly]  Uapprjcrta^oi.iei'oi,  having  great  liberty  of 
speech,  a  copious  and  commanding  eloquence,  springing  from 
a  consciousness  of  the  truth  which  they  preached. 

The  word  of  his  grace]  The  Gospel  of  Jesus  Christ,  which 
IS  the  doctrine  of  God's  grace,  mercy,  or  favour,  to  mankind. 

And  granted  signs  and  wonders  to  be  done]  For  no  apostle 
could  work  a  miracle  by  himself;  nor  was  any  sign  or  wonder 
wrought  even  by  the  greatest  apostle,  but  by  an  especial  grant 
or  dispensation  of  God.  This  power  was  not  resident  in  them 
at  all  times  ;  it  was  only  now  and  then  communicated,  when 
a  miracle  was  necessary  for  the  confirmation  of  the  truth 
preached. 

4.  The  multitude  of  the  citywas  divided]  The  Jews  treated 
the  apostles  as  false  teachers,  and  their  miracles  as  imposi- 
tiions,  and  many  of  the  people  held  with  them:  while  the 
others,  who  had  not  hardened  their  hearts  against  the  truth, 
felt  the  force  of  it;  and  being  without  prejudice,  could  easily 
discern  the  miracles  to  be  the  work  of  God,  and  therefore  hold 
with  the  apostles. 

5.  An  assault  made]  Opurj,  a  desperate  attempt  was  made 
by  their  rulers,  i.  e.  by  the  heathen  rulers  of  the  people ;  and 
the  rulers  of  the  synagogue. 

To  use  them  despilefully]  To  expose  them,  bring  them  into 
contempt,  and  make  them  appear  as  monsters,  or  movers  of 
sedition  ;  and  then  to  stone  them  (or  this  falsely  alleged  crime. 

6.  They  were  icare  of  it]  They  were  informed  of  the 
scheme,  and  of  the  attempt  that  was  about  to  be  made,  and 
lied  imto  Lystra  and  Derbe;  they  did  not  leave  the  province 
of  Lycaonia  ;  but  went  to  other  towns  and  cities.  Lystra  lay 
to  tlie  south,  and  Derbe  to  the  north  of  Iconium,  according  to 
the  general  opinion.  Strabn,  Geogr.  lib.  xii.  tells  nsexpressly, 
that  Iconium  was  within  Lycaonia  :  Thence  are  the  Lycaorii- 
nn  hills,  plain,  cold,  naked,  and  pastures  for  wild  asses. 
About  these  plaees  stands  Iconium,  a  town  built  in  a  belter 
soil.  Ptolemy  also,  Tab.  Asia?,  i.  cap.  6.  places  Iconinm  in  Ly- 
caonia :  how  comes  it  then,  that  St.  Luke  does  not  calllconinm 
n  city  of  Lycaonia,  as  well  as  Derbe  and  Lystra'!  Pliny.  Hist. 
Nat.  lib.  v.  cap.  27.  solves  this  difficulty,  by  stating,  that  There 
was  granted  a  tetrarchy  out  of  Lycannin,  on  that  side  irhich 
borders  upon  Galatia,  consisting  of fuurleen  cities  ;  theinost 
famous  of  which  is  Iconium.     See'LiglTtfoot. 

7.  And  there  they  preached  the  Gospel]  Wherever  they 
went  they  were  always  employed  in  their  Master's  work. 
»^ome  MSS.  of  consid<ji;able  note,  add  here,  and  all  the  people 
were  moved  at  their  preaching,  but  Paul  and  Barnabas  tar- 
ried at  Lystra. 

a  Impotent  in  hisfeet]  Mivvaroi  toij  noaiv,  he  had  no  mus- 

3yo 


cities  of  Lycaonia,  and  unto  the  region  that  lieth  round  about; 

7  And  there  they  preached  the  Gospel. 

81'  And  there  sat  a  certain  man  at  Lystra,  impotent  in  his 
feet,  being  a  cripple  from  his  mother's  womb,  who  never  had 
walked  : 

9  The  same  heard  Paul  speak  :  who  steadfastly  beholding 
him,  and  f  perceiving  that  he  had  faith  to  be  healed, 

10  Said  with  a  loud  voice,  s  Stand  upright  on  thy  feet  And 
he  leaped  and  walked. 

11  And  when  the  people  saw  what  Paul  had  done,  they  lifted 
up  their  voices,  saying,  in  the  speech  of  Lycaonia,  h  The  gods 
are  come  down  to  us  i  in  the  likeness  of  men. 

12  And  they  called  Barnabas,  Jupiter;  and  Paul,  Mercurius, 
because  he  was  the  chief  speaker. 

13  Then  the  priest  of  Jupiter,  which  was  before  their  city, 

f  Malt.  8.10.  &.9.aS,  ;j9.— E  Isa.36,6.-h  Ch.B.lO.Sl.aS.6  — i  aCor.ll.M. 


cular  power,  and  probably  his  ankle-bones  were  dislocated ; 
or  he  had  what  is  commonly  termed  clubfeet ;  this  is  the  more 
likely,  as  he  is  said  to  have  been  lame  from  his  mother's  wovib, 
and  to  have  never  walked. 

9.  That  he  hath  faith  to  he  healed]  How  did  this  faith  come 
to  this  poor  heathen'?  Why,  by  hearing  the  word  of  God 
preached ;  for  it  is  said,  the  same  heard  Paul  speak.  And  it 
appears  that  he  credited  the  doctrine  he  heard,  and  believed 
that  Jesus  could,  if  heu'ould,  make  him  whole.  Besides,  he 
must  have  heard  of  the  miracles  which  the  apostles  had 
wrought,  see  ver.  3.  and  this  would  raise  his  expectation  of 
receiving  a  cure. 

10.  Said  with  a  loud  voice]  After  this  clause  the  following 
is  found  in  CD.  and  several  others,  either  in  the  text  or  mar- 
gin :  (Tot  Xcyoi  cv  roi  ouuixart  rov  Kvpiov  Irjaov  ^pts'ov,  I  say 
unto  thee,  In  the  name  of  the  Lord  Jesus  Christ,  "  stand  up- 
right on  thy  feet."  This  reading  is  also  in  several  Versions  ; 
and  though  it  may  not  stand  on  such  evidence  as  lo  entitle  it 
to  a  place  in  the  text,  yet  it  is  not  likely  that  St.  Paul  would 
not  have  used  the  sacred  name  on  such  an  occasion;  espe- 
cially as  this  appears  to  have  been  the  usual  form.  See  chap 
ter  iii.  6. 

He  leaped  and  walked.]  Giving  the  fullest  proof  of  his  rcfs- 
toration  :  his  leaping,  however,  might  have  been  through  joy 
of  having  received  his  cure. 

11.  Saying,  in  the  speech  of  Lycaonia]  What  this  language 
was,  has  puzzled  the  learned  not  a  little.  Cahnet  thinks  this 
was  a  corrupt  Greek  dialect;  as  Greek  was  the  general  lan- 
guage of  Asia  Minor.  Mr.  Paul  Ernest  Jablonski,  who  has 
written  a  dissertation  expressly  on  the  subject,  thinks  it  was 
the  same  language  with  tliat  of  the  Cappadocians,  which  was 
mingled  with  Syriac.  That  it  was  no  dialect  of  the  Greek, 
must  be  evident  from  the  circumstance  of  its  being  here  dis- 
tinguished from  it.  We  have  sutHcient  proof  from  ancient 
authors  that  most  of  these  provinces  useduifferent  languages; 
and  it  is  correctly  remarked  by  Dr.  Lightfoot,  that  the  Cari- 
ans  who  dwelt  much  nearer  Greece  than  the  Lycaonians,  are 
called  by  Homer  (iap(iapo(j)'.>voi,  people  of  a  barbarous  or 
strange  language  ;  and  Pausanias  also  called  them  Barbari. 
That  the  language  of  Pisidia  was  distinct  from  the  Greek,  we 
have  already  seen  ;  note  on  chap.  xiii.  ver.  15.  We  have  no 
light  to  determine  this  point :  and  every  search  after  the  lan- 
guage of  Lycaonia  must  be,  at  this  distance  of  time,  fruitless. 

The  gods  are  come  down  to  us  in  the  likeness  of  men. _ 
From  tliis,  and  from  all  heathen  antiquity,  it  is  evident,  1.  That 
the  heathen  did  not  considerthedivine  nature,  how  low  soever 
they  rated  it,  to  be  like  the  human  nature.  2.  That  they  ima- 
gined that  these  celestial  beings  often  assumed  human  forms 
ti)  visit  men,  in  order  to  punish  the  evil,  and  reward  the  good. 
The  Metamorphoses  of  Ovid  are  full  of  such  visitations  ;  and 
so  are  Homer,  Virgil,  and  other  poets.  The  angels  visiting 
Abraham,  Jacob,  Lot,  &c.  miglit  have  been  the  foundation  on 
which  most  of  those  heathen  fictions  were  built. 

The  following  passage  in  Homer,  will  cast  some  light  upon 
the  point: 

K«i  Tc^cot  ^  civotatv  coiKOTCi  aXXulaTtotai. 

TlavTutoi  reXcOovrcs,  ciri^pw^oyai  iroXrins, 

AvdpojTTcov  vjipiv  re  xdi  cvvopir]vc(j>opMVTCs. 

Hom.  Odyss.  xvii.  ver.  4S5. 

For,  in  similitude  of  strangers  oft. 

The  gods,  who  can  with  ease  all  shapes  assume, 

Kepair  to  populous  cities,  where  they  mark 

Th'  outrageous,  and  the  righteous  deeds  of  men. — Cowpbr. 
Ovid  had  a  similar  notion,  where  he  represents  Jupiter  coming 
down  to  visit  the  earth,  which  seems  to  be  copied  from  Gen, 
xviii.  20,  21.  And  the  Lord  said,  Because  the  cry  of  Sodom 
and  Gomorrah  is  great,  and  because  their  siii  is  grievous,  1 
will  go  down  now,  and  see  whether  they  have  done  altogether 


Pdul  preaches  to 


CHAPTER  XIV. 


t)ic  Lycaoniahs. 


brought  oxen  and  garlands  unto  the  gates,  and  •<  would  have 
done  sacrifice  with  the  people. 

14  Which,  when  the  apostles,  Barnabas  and  Paul,  heard  of, 
•  they  rent  their  clothes,  and  ran  in  among  the  people,  i;  ry  ing  out, 

15  And  saying,  Sirs,  "  why  do  ye  tliesp  tilings  I  "  We  also  are 
men  of  like  passions  with  you,  and  preach  unto  you  that  ye 
should  turn  Irom  •  these  vanities  i"  unto  the  living  God,  '  which 

k  Din.2.<6  -1  Mat  26  05  - 
91.  I  Kinnie.  13  >tt.H.2i. 
S.6.fe  146.6.    R<v.M.7. 


necordingto  the  cry  of  H,  which  is  come  uw(o  nte :  and  if  not, 
'I  will  know. 

Contigerat  nostras  infamia,  temporis  aures : 
Quam  citpiens  J'alsam,  summo  uelabor  Olympo. 
•Et  deus  humana  lustro  sub  imagine  terras, 
Longa  mora  est,  quantum  nox<B  sit  uhi</ne  repertum, 
JSnumerare :  minor  fuit  ipsa  infamia  vera. 

Metam.  hb.  i.  vcr.  211. 
The  clamours  of  this  vile  degen'rate  age. 
The  cries  of  orphans,  and  the  oppressor's  rage. 
Had  reach'd  the  stars:  '  I  will  descend,'  said  1, 
In  hope  to  prove  this  lovid  complaint  a  lie. 
IJisgiii*td  in  human  shapn,  1  travelled  round 
The  world,  and  morethan  what  I  heard,  I  found. — Dryten. 
It  was  a  settled  belief  among  the  Egyptians,  that  their  gods, 
sometiiiies  in  tlie  likeness  of  inen,  and  soiiietimos  in  that  of 
animals  which  they  held  sacred,  desi'ended  to  the  earth,  and 
travelled  tlirongh  ilift'i'ient  provinces,  to  punish,  reward,  and 
pr»l>xl.     The  Hindoo  Avatars,  or  incartiations  of  their  gods, 
Iirove  how  generally  this  opinion  had  prevailed.     We  need 
not  wond'-r  to  tind  it  in  Lycaonia. 

Vi.  They  ctiHed  Barnabas,  Jupiter  ;  and  Paul,  Mereurius] 
The  heathens  supposed  that  Jupiter  and  Mercury  were  the 
■gods  who  most  freq\iently  assumed  the  human  form ;  and  Ju- 
'piler  was  accustomed  to  talse  Mercui-y  with  him  on  such  ex- 
ipedilions.  Jupiter  was  the  supreme  god  of  the  heathens: 
and  Mercury  was  by  them  considered  the  god  of  eloquence. 
And  the  ancient  fable  from  which  I  have  quoted  so  largely 
above,  represents  Jupiter  and  Mercury  coming  to  this  very 
reyif;!!,  Where  they  were  entertained  by  Lycaon,  from  whom 
the  Li/caoniuns  derived  their  name.  See  ttie  whole  fable  in 
the  first  book  of  Ovid's  Metamorphoses. 

As  the  ancients  usually  represented  Jupiter  as  rather  an 
aged  man,  large,  noble,  and  majestic  :  and  Mercury  young, 
li-ihl,  and  active:  the  conjecture  of  Chrysostom  is  very  pro- 
battle,  that  Barnabas  was  a  large,  noble,  well  made  man  ;  and 
probably  in  years  ;  and  St.  Paul,  young,  active,  and  eloquent ; 
on  which  account  they  termed  the  former  Jupiter ;  and  the 
latter  Mercury.  That  Mercury  was  eloquent  and  powerful 
ill  his  words,  is  allowed  by  the  heathens;  and  the  very  epi- 
thet that  is  applied  here  to  Paul,  riv  b  ityovftevoi  rov  \uyoi<, 
■he  was  the  chief  or  leader  of  the  discourse,  was  applied  to 
^lercury.  So  Jamblichus  de"  My?ter.  Inlt.  Qto^h  raiv  Xojtjr, 
tiycfitoif  0  'Ep/ii)«.  And  Macroliius,  Sat.  i.  8.  Scimus  Alvrcn- 
rium  rods  et  Rernntnts  potentem.  We  know  that  Mercury  is 
poirerful  both  iii  hi^  voice  and  eloquence.  With  the  I.ycaoni- 
«iis,  tiie  actions  of  these  apostles  proved  them  to  be  gods:  and 
rtlie  different  pans  they  took,  appeared  to  them  to  lix  their 
character  so,  that  one  was  judged  to  be  Jupiter,  and  the  other 
Mercuri). 

\3.  Tfien  the  priest  of  Jupiter,  which  was  before  their  city.] 
There  is  a  meaning  here,  which  ordinary  readers  will  not 
readily  apprehend.  Many  cities  were  put  under  the  protec- 
tion ofa  particular  deity;  and  the  image  of  that  deity  placed  at 
the  entrance,  to  signify  that  he  was  the  guardian  and  protector. 
To  this  St.  I.uke,  every  where  as  accurate  as  he  is  circumstan- 
iial,  refers.  I.ystra,  it  appears,  was  under  the  guardianship 
of  Jupiter  Propuleius,  A105  itpoirvXatov,  which  Pt.  I^uke 
tianslaies,  t<iv  Acoj  tov  ovrof  irou  njf  -rcoXtntf,  the  Jupiter  that 
was  l)ffore  the  city,  whrcli  is  another  term  for  Jupiter  Custos, 
or  Jupiter  the  guardian.  All  these  deities,  according  to  the 
nttrlbutes  they  sustained,  had  their  peculiar  priests,  riles, 
and  sacrifices  ;  and  each  a  peculiar  service  and  priest  for  the 
offlce  he  bore  ;  so  that  Jupiter  liruntes,  Jupiter  the  Thunder- 
er, had  a  dirt'erent  service  from  Jupiter  Custos,  Jove  the 
guardian.  Hence  we  can  see  with  what  accuracy  St.  Luke 
wrote  :  the  person  who  was  going  to  offer  them  sacrifices  was 
riie  priest  of  Jupiter  Custos,  under  whose  guardianship  the 
city  of  I.ystra  was  ;  and  whom  the  priest  supposed  had  visited 
tiie  city  in  a  human  form;  and  Barnabas,  probably  for  the 
reasons  already  assigned,  he  imagined,  was  the  person  ;  and 
as  Mercury,  the  god  of  eloquence,  was  the  general  altendnnt 
of  Jupiter,  the  people  and  the  priest  supposed  that  Paul,  who 
had  a  powerful  commanding  eloquence,  was  /An?  god  also  dis- 
guiij,ed.  A  beautiful  figure  of  such  an  image  of  Jupiter,  as,  1 
suppose,  stood  before  tlie  gate  of  I.ystra,  still  remains  :  and  a 
One  engraving  of  it  may  be  seen  in'Criiter's  Inscriptions.  Vol. 
I.  p.  XX.  Jupiter  is  represented  nake<1,  sitting  on  a  ct/ru/e  or 
consular  cAair  ;  in  his  right  hand  he  holds  his  thunder,  and  a 
long  stajf  in  his  left :  at  his  right,  stands  the  eagle  prepared 
for  flight;  and  above,  the  winged  cap  and  caduceus  of  Mer- 
cury. On  the  base  is  the  inscription  Iuppiter  CrsTos  domus 
Arc.  Jupiter,  the  guardian  of  the  house  of  Augustus.  As 
the  preserver  or  guardian  of 'towns  he  was  generally  styled 
Jupiter  Custos,  Serenus.  and  Serrator.  Ills  name  Ji'Piter, 
i.  e.juvans pater,  the  helping  father:  entitled  him,  in  those 
doyB  of  darkness,  to  general  regard.    On  this  false  god,  who 


made  heaven,  and  earth,  and  the  sea,  and  all  things  that  are 
therein  : 

16  '  Who  in  times  past  sutfered  all  nations  to  walk  in  theii 
own  ways. 

17  •  Nevertheless  he  left  not  himself  without  witness,  in  that 
he  di<l  good,  and  '  gave  us  rain  from  heaven,  and  fruitful  sen 
sons,  filling  our  hearts  with  food  and  gladness. 

rPsJmSl.ia  Clm;,i.r  I7.:».  I  Pel.  4.3.— a  Cli«p,  i;??.  Rominj  1.  31.-1  I.»v 
yt  U'.ti.  lUi.  «.'ii.li.  JobaiO.  Puim  6J.10.&.  16.9.  &  147.  S.  Jer.  14.  ^. 
Mall.  R.  45. 


long  engrossed  tJie  worship  of  even  the  most  enlightened  na- 
tions on  the  earth,  much  may  be  seen  in  Lanctantius,  Diri- 
nar.  Institution.  \\\>.  i.  In  the  Antiquitl  expHqutCot  Mont, 
faucon  :  and  various  inscriptions  relative  to  liis  character  as 
guardian,  &c.  may  be  seen  in  (Jruter,  as  above. 

Oxen  and  garlands]  Tliat  is,  oxen  adorned  with _/?otcer*, 
their /(0rHs^i7(?«rf,  and  HecAr.s-boundabout  wilh  fillets,  as  was  the 
custom  in  saciifioial  riles.  Tlmy  also  crowned  the^orf.*  them- 
selves, the  priests,  and  gates  of  the  temples,  witli  flowers. 
Of  this  method  of  adorning  the  victims,  there  are  numerous 
examples  in  Greek  and  Latin  writers.  A  few  may  suflice. 
Tlius  Ovid. 

Viclima  labe  carens,  et  pra-slantissimd  formd 
Sistitur  ante  aras;  et  vittis  prmsignis,  et  auro. 

OviD,  Met.  hb.  x^-.  vcr.  130. 
The  fairest  victim  must  the  powers  appease, 
So  fatal  'tis  sometimes  too  much  to  please  : 
A  purple  fillet  his  broad  brow  adorns 

W'ilhjlvtPery  garlands,  crown,  and  gilded  horns.  DnVDB.N 
Haic  Anius,  niveis  circumdala  tempora  vittis 

Conculiens,  et  tristis  ail : lb.  1.  xiii.  1.  643. 

The  royal  prophet  sliook  his  hoaiy  head, 

W'Hh  fillets  bound  ;  and  sighing,  thtK  he  said Caicott. 

foret  ig7iibns  aras, 

Muneribus  decs  iinplet :  feriuntque  secures 
Colla  torcsa  beam  vinctorem  cornua  vittis.  lb.  1.  vii.  427. 
Rich  curling  fumes  of  incense  feast  the  skies, 
A  hecatomb  of  voted  victims  dies. 
With  gilded  horns,  and  garlands  on  their  head, 
In  all  the  po:iip  of  death  to  th'  altar  led.  Tats. 

Virgil  also  refers  to  the  same  rites  and  circumstances : 
Scepe  in  honore  deum  medio  stuns  hoslia  ud  aram, 
Lanea  dum  nivea  circunidatur  infula  vittS. 
Inter  cunclantes  cecidit  moriiunda  minislros. 

ViRC.  Geor.  1.  iii.  ver.  4S6. 
The  victim  ox  that  was  for  altars  prest, 

Trinnn'd  with  white  ribbons,  and  with  garlands  drcst, 
Stmk  of  himself,  without  the  god's  command, 
Preventing  the  slow  sacrificer's  hand.  PRvnEN. 

Many  similar  examples  may  be  seen  in  Wetstein  and  others. 
If).  We  also  are  meji  of  like  passions  with  you]  This  saying 
of  the  apostles  has  been  most  strangely  perverted.  A  pious 
commentator  taking  the  word  passion  in  its  vulgar  and  most 
unprny;fr  sense,  (a  bad  temper,  an  evil  propeytsity.)  and  sup- 
posing that  these  holy  men  wished  to  confess,  that  they  al?o 
had  many  sinful  infirmities,  and  wrong  tempers  ;  endeavours 
to  illiistrute  this  sense  of  the  word,  by  appealing  to  the  con- 
tention  of  Paul  and  Dnr-nabRS,  &z.  &c.  but  the  expression 
means  no  morethan,  "we  are  truly  human  beings,  with  the 
same  powers  and  appetites  as  your  own  ;  need  food  and  rai- 
ment as  you  do;  and  are  all  mortal  like  yourselves." 

That  ye  should  turn  from  these  vanities]  That  is,  from 
these  idols,  am]  false  goiis.  IIow  often  false  gods  and  idolatry 
are  termed  vanity  in  the  Scriptures,  no  careful  reader  of  the 
Bible  needs  to  be  told.  What  a  bold  saying  wasthisinthe  pre- 
sence of  a  heathen  mob,  intent  on  performing  an  act  of  tneir 
superstitions  woi'sliip,  in  whicll  they  no  doubt  thought  the 
.safety  of  the  state  was  concerned.  The  ancient  fable  jtelated 
by  Ovid,  Metnm.  lib.  i.  ver.  211 — 239.  to  which  reference  has 
already  been  made,  will  cast  some  light  on  tlie  conduct  of  the 
Lystrians  in  this  case.  The  following  is  its  substance:  "Jupi- 
ter having  been  informed  of  the  greai  degencraov  of  mankind, 
was  determined  himself  to  survey  the  earth.  Coming  to  this 
province  (Lycaonia)  disguised  in  human  shape,  he  took  up 
his  residence  at  the  palace  of  Lycaon,  then  king  of  that 
counti-y:  giving  a  sign  of  his  godhead,  the  people  worship 
him:  Lycaon  sneers,  doubts  his  divinity,  and  is  determined 
to  put  K  to  the  trial.  Some  ambassadors  from  the  Molossian 
slate,  having  just  arrived,  he  slew  one  of  them,  boiled  part  of 
his  flesh,  and  roasted  the  rest,  and  set  it  before  Jupiter :  the 
god,  indign:mt  at  the  insult,  burnt  the  palace,  and  turned  the 
Impious  king  into  nwolf"  From  his  time,  or  rather  from  this 
faille, -the  whole  province  was  called  Lycaonia.  The  simple 
people  now  seeing  such  proofs  of  supernatural  power  in  the 
miracles  wrought  by  liarnabas  and  Paul,  thouglil  that  Jupi- 
ter had  again  visited  them  ;  and  fearing  lest  they  should 
meet  with  his  indignation,  should  they  neglect  duly  to  honour 
him,  they  brought  oxen  and  garlands,  and  would  have  offer- 
ed them  sacrifice,  had  they  not  been  prevented  by  the  apostles 
themselves.  This  circmiislance  will  account  for  their  whole 
conduct;  and  shows  the  reason  why  Jupiter  was  the  tutelar 
god  of  the  place.  As  therefore  the  people  look  them  Cor  gods, 
it  was  necessary  for  the  apostles  to  show  that  they  were  but 
men  ;  and  this  is  the  whole  that  is  meant  by  the  hfioioiiaOtii 
av6p(oiT0i,  7nen  ^  like  passions,  fellow  mortals,  in  th«  text, 
which  has  been  so  pitifully  mistaken  by  some  and  abused  by 
others. 

3S1 


Paid  is  stoned:  he  returns 


THE  ACTS. 


tuith  Barnabas  to  Lysira. 


18  And  with  these  sayings  scarce  restrained  they  the  people, 
that  they  had  not  done  sacrifice  unto  them. 

19  T  "  And  there  came  thither  certain  Jews  from  Antioch  and 
Iconium,  who  persuaded  the  people:  >and,  having  stoned  Paul, 
drew  him  out  of  the  city,  supposing  he  had  been  dead. 

20  Howbeit,  as  the  disciples  stood  round  about  him,  he  rose 
up,  and  came  into  the  city :  and  the  next  day  he  departed  with 
Barnabas  to  Derbe. 

21  n  And  when  they  had  preached  the  Gospel  to  that  city,  w  and 
*  had  taught  many,  they  returned  again  to  Lystra,  and  to  Ico- 
nium, and  Antioch, 

22  Confirming  the  souIb  of  the  disciples,  and  ^  exhorting  them 
to  continue  in  the  faith ;  and  that  'we  must  through  much  tri- 
bulation enter  into  the  kingdom  of  God. 


7%e  living  Ood]  Widely  different  from  those  stocks  and 
stones,  which  were  objects  of  their  worship. 

Which  made  heaven  and  earth]  And  as  all  things  were 
made  by  his  poioer,  so  all  subsist  by  his  providence  ;  and  to 
him  alone,  all  worship,  honour,  and  glory  are  due. 

16.  Who  in  times  past  suffered  all  nations,  &c  ]  The  words 
iravra  ra  cdi/rt,  which  we  here  translate,  all  nations,  should  be 
rendered  all  the  Gentiles,  merely  to  distinguish  them  from 
the  Jeicish  people,  who  having  a  revelation,  were  not  left  to 
walk  in  their  oivn  ways;  but  the  heathens,  who  had  not  a 
revelation,  were  suffered  to  form  their  creed,  and  mode  of 
worship,  according  to  their  own  caprice. 

17.  He  left  not  himself  without  witness]  Though  he  gave 
the  Gentiles  no  revelation  of  his  will,  yet  he  continued  to  go- 
vern them  by  his  gracious  providence ;  doing  them  good  in 
general ;  giving  them  rain  to  fertilize  their  grounds  ;  and 

fruitful  seasons  as  the  result ;  so  that  grass  grew  for  the  cat- 
tle, and  corn  for  the  service  of  man. 

Filling  our  hearts  with  food]  Giving  as  much  food,  as 
could  reasonably  be  wished,  so  that  gladness,  or  general  hap- 
piness, was  the  result.  Such  was  the  gracious  provision  made 
for  man  at  all  times,  that  the  econom,y  and  bounty  of  the  Di- 
vine Being,  were  equally  evidenced  by  it.  He  never  gives 
less  than  is  necessary,  nor  more  than  is  sufficient.  His  eco- 
nomy forbids  men  to  waste,  by  giving  them,  in  general,  no 
profusion.  His  bounty  forbids  them  to  want,  by  giving  as 
much  as  issuffcient  for  all  the  natural  wants  of  hiscrcatures. 
By  not  giving  too  much,  he  prevents  luxury  and  riot :  by 
giving  enough,  he  prevents  discontent  and  misery.  Thus  he 
does  mankind  good,  by  causing  his  rain  to  descend  upon  the 
just  and  the  unjust ;  and  his  sun  to  shine  upon  the  evil  and 
the  good.  Thus  he  is  said  not  to  have  left  himself  without 
witness;  for  his  providential  dealings  are  the  witnesses  of 
his  being,  his  wisdom,  and  his  bounty ;  and  thus,  the  invisi- 
ble tilings  of  God,  even  his  eternal  power  and  Godhead,  were 
clearly  seen,  being  understood  by  the  things  which  are  made, 
Rom.  i.  20.  Therefore,  those  who  continued  to  worship  stocks 
and  stones  were  without  excuse.  These  were  great  and  stri- 
king truths ;  and  into  what  detail  the  apostles  now  went,  we 
cannot  say  ;  but  it  is  likely  that  they  spoke  much  more  than  is 
here  related  ;  as  the  next  verse  slates  that  with  all  these  say- 
ings, they  found  it  difficult  to  prevent  the  people  from  offer- 
ing them  sacrifice. 

19.  There  came  thither  certain  Jews  from  Antioch]  Those 
were  no  doubt,  the  same  who  had  raised  up  persecution 
against  Paul  and  Barnabas  at  Iconium  and  Antioch  before  : 
they  followed  the  apostles  with  implacable  malice;  and  what 
they  could  not  do  themselves,  they  endeavotu'ed  to  do  by  others, 
whose  minds  they  ^rsl  perverted,  and  then  irritated  to  deeds 
of  fell  purpose. 

And  having  stoned  Paul]  Alas!  of  what  real  worth  is /jo- 
pular  fame  !  IIow  uncrtain,  and  how  unworthy  to  be  count- 
ed !  These  poor  heathens  acted  just  like  the  people  of  Malta, 
chap,  xxviii.  4 — G.  When  the  viper  fastened  on  the  hand  of 
Paul,  they  concluded  he  was  amurderer  :  when  they  found  it 
did  him  no  damage,  they  changed  their  minds,  and  said  he 
was  a  GOD  !  When  the  Lycaonians  saw  the  miracles  that  Paul 
did,  they  said  he  was  the  god  Mercury :  when  the  persecu- 
ting Jews  came,  they  persuaded  them  that  he  was  an  impos- 
tor :  and  then  they  endeavoured  to  stone  him  to  death  ! 

Supposing  he  had  been  dead]  They  did  not  leave  stoning 
him  till  they  had  the  fullest  evidence  that  he  was  dead  ;  and 
so,  most  probably,  he  was. 

20.  The  disciples  stood  roufid  about  him]  No  doubt  in  ear 
nest  prayer,  entreating  the  Author  of  life  that  his  soul  might 
again  return  to  its  battered  tenement, 

He  rose  up]  Miraculously  restored  not  only  to  life,  but  to 
pcrft.ct  somidness  ;  so  that  he  was  able  to  walk  into  the  city, 
that  his  persecutors  might  see  the  mighty  power  of  God  in  his 
restoration  ;  and  the  faith  of  the  young  converts  be  confirmed 
in  the  truth  and  goodness  of  God.  It  is  strange  that  neither 
the  young  converts  at  Lystra,  nor  Barnabas,  were  involved  in 
this  persecution.  It  seems  to  have  had  Paul  alone  for  its  ob- 
ject ;  and  when  they  thought  they  had  despatched  him,  they 
did  not  think  of  injuring  the  rest. 

21.  Preached  the  Gospel  to  that  city]  Derbe,  a  city  in  the 
same  province.     See  on  ver.  6. 

They  returned  again  to  Lystra,  and  to  Iconium]  Behold 
ine  courage  of  these  Christian  men  !  They  counted  not  their 
lives  dear  to  them,  and  returned  to  do  their  Master's  work  in 
me  very  places  in  which  they  had  been  so  grievously  persecu- 

392 


23  And  When  they  had  "  ordained  them  elders  in  every  church, 
and  had  prayed  with  fasting,  they  ^commended  them  to  the 
Lord,  on  whom  they  believed. 

24  And  after  they  had  passed  throughout  Pisidia,  they  came 
to  Pamphylia. 

25  And  when  they  had  preached  the  word  in  Perga,  theiy 
went  down  into  Attalia: 

26  And  thence  sailed  to  Antioch,  °  from  whence  they  had  been 
d  recommended  to  the  grace  of  God  for  the  work  which  they 
fuifllied. 

27  And  When  they  were  come,  and  had  gathered  the  church 
together,  '  they  rehearsed  all  that  God  had  done  with  them, 
and  how  he  had  f  opened  the  door  of  faith  unto  the  Gentiles. 

28  And  there  they  abode  long  time  with  the  disciples. 

3  Tim. a.  U,  12.&3.ia.-aTiI.1.5.— bCh.l  ».&11.S6.— cCli.13  1,  3.-d  Ch.l5.40.— 
e  Ch.  15.  4, 12.  &  31  19.-f  1  Cor.16  9.  acor.a.ia.  Coi.4.3.  Rev. 3.9. 


ted ;  and  where  one  of  them  had  been  apparently  stoned  to 
death  !  The  man  who  knows  he  is  God's  ambassador,  and  that 
his  life  depends  on  his  fidelity  to  his  Master,  knows  he  has  no- 
thing but  his  God  iofcar. 

22.  Confirmirig  the  souls  of  the  disciples]  The  word  disci- 
ple signifies  literally  a  scholar.  The  church  of  Christ  was  a 
school,  in  which  Christ  himself  was  chief  master  ;  and  his 
apostles  subordinate  teachers.  All  the  converts  were  disci- 
ples or  scholars,  who  came  to  tins  school  to  be  instracted  in 
the  knowledge  of  themselves  and  of  their  God.  Of  their  duty 
to  Him  ;  to  the  church  ;  to  society,  and  to  themselves.  After 
having  been  initiated  in  the  principles  of  the  heavenly  doc- 
trine ;  they  needed  line  upon  line,  and  precept  upon  precept, 
in  order  that  they  might  be  cmifirmed  and  established  in  the 
truth.  Though  it  was  a  great  and  important  thing  to  have 
their  heads,  their  understanding,  properly  informed  ;  yet  if 
the  heart  was  not  disciplined,  information  in  the  understand- 
ing would  be  of  little  avail ;  therefore  they  confirmed  the  souls 
of  the  disciples.  As  there  must  be  some  particular  standard 
of  truth  to  which  they  mightcontinually  resort,  that  their  faith 
might  stand  in  the  power  of  God,  it  was  necessary  that  they 
should  have  such  a  system  of  doctrine,  as  they  knew  came 
from  God.  These  doctrines  were  those  which  contained  al 
the  essential  principles  of  Christianity,  and  this  was  called 
THE  FAITH  ;  and  as  they  must  have  sound  principles,  in  order 
that  they  might  have  righteous  practices ;  so  it  was  necessary 
that  they  should  continue  in  Ihal  faith,  that  it  might  produce 
that  obedience,  without  which,  even  faith  itself,  however  ex- 
cellent, must  be  useless  and  dead. 

Again,  as  the  spirit  of  the  world  would  be  ever  opposed  to 
the  Spirit  of  Christ,  so  they  must  make  up  their  minds  to  ex- 
pect persecution  and  tribulation  in  various  forms  ;  and  there- 
fore had  need  of  confirmed  souls,  and  strong  faith,  that  when 
trials  came,  they  might  meet  them  with  becoming  fortitude  ; 
and  stand  unmoved  in  the  cloudy  and  dark  day.  And  as  the 
mind  must  faint  under  trouble,  that  sees  no  prospect  of  its  ter- 
mination, and  no  conviction  of  its  use;  it  was  necessary  tliat 
they  should  keep  in  view  the  kingdom  of  God,  of  which  they 
were  subjects  ;  and  to  which,  through  their  adoption  into  tlie 
heavenly  family,  they  had  a  divine  right.  Hence,  from  the 
apostles'  teaching,  they  not  only  learned  that  they  should  meet 
with  tribulation,  much  tribulation  ;  yet  for  their  encourage- 
ment, they  were  also  informed,  that  these  were  the  very  means 
which  God  would  use  to  bring  them  into  his  own  kingdom  ; 
so  that  if  they  had  tribulation  in  the  way,  they  had  a  heaven 
of  eternal  glory  as  the  end,  to  which  they  were  continually 
to  direct  their  views. 

23.  When  they  had  ordained  them  elders]  Elder  seems  to 
be  here  the  name  of  an  office.  These  were  all  young  or  new 
converts,  and  yet  among  them,  the  apostles  constitute  elders. 
They  appointed  persons  the  most  experienced,  and  the  most 
advanced  in  tile  divine  life,  to  watch  over  and  instruct  the 
rest.  But  what  is  the  meaning  of  the  word  x^^P"'">^'0'">-vTei, 
which  we  translate  ordained  ?  The  v.'ord  ordain,  we  use  in 
an  ecclesiastical  sense,  and  signify  by  it,  the  appointment  of 
a  person  to  an  office  in  the  church,  by  the  imposition  of  the 
hands  of  those  who  are  rulers  in  that  church.  But  ;:^£(/)orociu 
signifies  the  holding  up  or  stretching  out  the  hand,  as  appro- 
ving of  the  choice  of  any  person  to  a  particular  work  :  where- 
as x£i/)o6£o-ia,  signifies  the  imposition  of  hands.  "  Zonarus 
gives  the  proper  meaning  of  the  word  in  the  text,  in  his  Scho- 
lia upon  the  first  canon  of  the  apostles,  tivv  jiev  xiip'noviaKa- 
>£irai,  K.  T.  X.  '  Nowadays,  a  course  of  prayers  and  invoca- 
tion on  the  Holy  Spirit,  when  one  is  initiated  into  the  priest- 
hood, and  receives  consecration,  is  called  xt'iooronn,  cheiroto- 
nia,  so  termed  because  the  bishop  extends  his  hand  over  him 
whom  he  blesses,  when  he  is  chosen  into  holy  orders.  An- 
ciently, tlie  choice  or  suffrage  was  called  cheirotonia  ;  for 
when  it  was  lawful  for  the  multitude  in  their  cities  to  choose 
their  priests  or  bishops,  they  met  together,  and  some  chose 
one  man,  some  another  ;  but  that  it  might  appear  whose  suf- 
frage  won,  they  say  the  electors  did  use  CKrcveiv  ras  xcioaj,  to 
■•stretch  forth  their  hands,  and  by  their  hands  so  stretched  forth, 
or  up,  they  were  numbered  who  chose  the  one,  and  who  the 
other  :  and  him  who  was  elected  by  the  most  suffrages,  they 
placed  in  the  high-priesthood.  And  from  hence  was  the  name 
Cheirotonia  taken,  which  the  fathers  of  the  councils  are  found 
to  have  used,  calling  their  suffrage  cheirotonia.'  St.  Paul,  2 
Cor.  viii.  19.  intimates  that  St.  Luke  was  thus  appointed  to 
travel  with  him,  x^'P^rovritleis  viro  toiv  CKKXrjaioiv,  who  was 
chosen  of  the  churches.    Ignatius,  in  his  epistle  to  the  Phila- 


i^rlain  Jewish  teachers 


CHAPTER  XV. 


insixl  oft  cit  eumcistoTt. 


ripliiliKns  uses  the  same  term,  nptvov  trie  Vfitv  <j«  tit/cAnTia  and  perils  from  lus  countrymen,  from  the  heathen,  from  rob 

Or,  .  \cin'oTovntrai  entaKuitnv,  ye  ouglU,  as  a  church  of  God,  to  bers,  in  the  city,  in  the  wildenitss,  in  the  sea,  among  false  bre 

choose  your  bdhep."     Much  more  on  this  subject  may  be  seen  thren,  &c.  &c.    Of  none  of^tliese  ha\^e_we  any  circnnistantial 

in  Sir  A'or/on  A'jiatcAAii//,  who  contends  that  c/ieiro/OKaJ  iin-  ......  -^  .1         1-  .     .1 _. 

plies  simply,  appointment  or  ejection,  but  not  what  he  calls 
ordinnlionhy  the  imposition  of  hands.     I  believe  the  simple 


truth  to  be  this,  that  in  ancient  times  the  people  clio.se  by  the 
rheirotonia  (lifting  up  of  hands)  their  spiritual  pastor;  and 
the  rulersoi  tlie  church,  wlnther  apostles  or  others,  aj)poiiit 
ed  that  person  to  his  office,  by  the  cheirothesiu   or   impost 


tiai 

account.  Proljably  most  of  these  happened  in  the. /ire  years 
which  elapsed  between  the  apostles'  return  to  Antioch,  and 
the  council  of  Jerui^alera. 

1.  In  reading  the  Acts  of  the  Apostles  we  may  have  often  oc- 
casion to  remark,  that  in  preaching  the  Gospel,  they  carefully 
considered  the  different  circumstances  of  the  Jews  and  the 
Gentiles  ;  and  suited  their  address  HCcordlngly.  When  speak- 


And  had  prayed  icilh/uslini^]  This  was  to  implore  God's 
special  assistance  ;  as  they  well  knew,  that  without  his  influ- 
ence, even  their  appointment  could  avail  nothing. 

Commended  them  to  the  Lord]  To  his  especial  care  and 
protection.  „         ,    ,•    , 

24.  Passed  throughout  Pisidia,  they  came  to  Pampkyha.] 
Seethe  note  on  chap.  xiii.  13. 

25.  TTiey  went  down  into  Attalia]  This  was  a  seaporttown 
In  Pamphylia.  Tim.-;  we  find  the  apostles  travelled  from  Derbe 
to  Lvstra  ;  from  Lystia  to  Iconium  ;  from  Iconium  to  Antioch 
of  I'isidia  ;  from  Antioch  to  Perga  in  Pamphylia  ;  and  from 
Perga  to  Attalia  ;  and  it  appears  that  they  travelled  over  three 
provinces  of  Asia  Minor,  Pamphylia,  Lycaoniu,  and  Pisidia. 
See  Calmet,  and  see  the  map. 

26.  ind  thence  sailed  to  Antioch]  This  was  Antioch  in  Sy- 
ria ;  and  to  reach  wliich  by  sea,  they  were  obliged  to  coast  a 
part  of  the  Mediterranean  Sea,  steering  between  Cyprus  and 
Cilicia  ;  though  they  might  have  gone  the  whole  journey  by 
land. 

Whence  they  had  been  recommended— for  the  work  which 
they  fulfilled]  The  reader  will  recollect  that  it  was  from  this 
Antioch  they  had  been  sent  to  preach  the  Gospel  to  the  hea- 
then in  Asia'Minor,  see  chap.  xiii.  1,  2.  And  that  they  fulfill- 
ed that  work  ;  see  in  the  same  chapter,  ver.  4.S.  and  the  cir- 
cumstantial account  of  their  travels  and  preaching  given  in 
this  chapter. 

27.  Had  gathered  the  church  together]  The  church  by  which 
they  had  been  sent  on  this  very  important  and  successful  mis- 
sion. 

They  rehearsed  all  that  God  had  done  with  them]  Not  what 
they  had  done  themselves  ;  but  what  God  made  them  the  in- 
ttruments  of  working. 

And  how  he  had  opened  the  door  of  faith]  How  God  by  his 
providence  and  grace  had  made  a  way  for  preaching  Christ 
crucified  among  the  heathen  :  and  how  the  heathen  had  re- 
ceived that  Gospel,  which,  through  faith  in  Christ  Jesus,  was 
able  to  save  their  souls. 

28.  And  there  they  abode  long  time]  How  long  the  apostles 
tarried  here,  we  cannot  tell  ;  but  we  hear  no  more  of  them  till 
the  council  of  Jerusalem,  mentioned  in  the  following  chapter; 
■which  is  generally  supposed  to  have  been  held  in  the  year  51 
of  our  Lord ;  and' if  the  transactions  of  this  chapter  took  place 
in  A.  D.  46.  as  chron<ilogers  think,  then  there  are.^re  whole 
years  of  St.  Pa\d's  ministry,  and  that  of  other  apostles,  which 
St  Luke  passes  by  in  perfect  silence.  It  is  very  likely  that  all 
this  time  Paul  and  Barnabas  were  employed  in  extending  the 
work  of  God  through  the  different  provinces  contiguous  to 
Antioch  :  for  St.  Paul  himself  tells  us,  that  he  preached 
the  gospel  so  far  as  Ulyria,  Uom.  xv.  19.  on  the  side  of  the 
Adriatic  gulf:  see  its  situation  on  the  Map.  Many  of  the  tri- 
bulations and  perils  through  which  the  apostle  Paul  passed 
are  not  mentioned  by  St.  Luke,  particularly  those  of  which  he 
himself  speaks,  2  Cor.  xi.  23—27.  He  had  been  five  times 
sco.irged  by  the  Jews  ;  thrice  beaten  by  the  Romans  ;  thrice 
shipwrecked  ;  a  whole  night  and  day  In  the  deep,  probably 
savin;  his  life  upon  a.  plank ;  besides  frequent  journeyings, 


of  divine  authority  ;  and  from  their  decision  there  was  no  ap- 
peal. But,  in  addressing  ihc  Gentiles,  who  had  no  revelation, 
they  drew  the  proofs  of  their  doctrine  from  the  risible  crea- 
tion; and  demonstrated,  by  plain  reasoning,  the  absurdity  of 
their  idolatrous  worsliip;  and  called  them  olTfrom  tlKjse  raiii- 
ties  to  the  worship  of  tlie  living  and  true  God,  who  made  and 
governs  all  things,  and  who  gave  them  such  proofs  of  his  be- 
ing, wisdom,  and  goodness,  in  the  provision  made  for  their 
comfort  and  support,  that  they  had  only  to  reflect  on  the  sub- 
ject, in  order  to  be  convinced  of  its  truth.  And  while,  in  con- 
sequence, they  saw  the  absurdity  of  their  own  system,  they 
would  at  once  discover  the  reasonableness  of  that  religion 
which  was  now  offered  to  them  in  the  name  and  on  the  au- 
thority of  that  God  who  had  fed  and  preserved  them  all  their 
life  long;  and  girded  them  when  they  knew  him  not.  The 
Gentiles  felt  the  force  of  these  reasonings,  yielded  to  the  truth, 
and  becime  steady  followers  of  Christ  crucified  ;  while  the 
Jews,  w'nh  all  their  light  and  advantages,  hardened  their  hearts 
against  it,  though  they  had  nootherarguments  than  what  con- 
tradiction and  blasphemy  could  provide!  Publicans  and  har- 
lots entered  into  the  kingdom  of  heaven  before  them.  Do  not 
many,  even  in  the  present  day,  copy  their  example,  revile  the 
trutli,  tiike  up  with  the  shadow  instead  of  the  substance ;  and 
rest  just  as  iiiuchin  the  letterof  Christianity,  asever  the  Jews 
did  in  the  tetter  of  the  law  I  This  is  a  deplorable  fac{  which 
cannot  be  successfully  controverted. 

2.  We  have  already  nadoccasion  to  note  five  years  of  a  chasm 
in  the  apostolic  history.  God  himself  does  not  choose  to  have 
all  the  labours  and  sufferings  of  his  servants  recorded.  Their 
recompense  is  in  heaven  ;  and  it  is  enough  that  God  knows 
their  work,  who  alone  can  reward  it.  And  yet,  every  faitliful 
servant  of  God  will  feel  that  the  reward  is  all  of  grace,  and 
not  of  debt ;  for  the  amount  of  their  good,  is  just  the  sum  of 
what  God  has  condescended  to  do  by  them.  How  studious  are 
men  to  record  the  smallest  transactions  of  their  lives,  while 
much  of  the  life  and  labours  of  Jesus  Christ  and  his  apostles 
are  written  in  the  sand,  and  no  longer  legible  to  man  :  or 
written  before  the  throne,  wliere  they  are  seen  only  by  God 
and  his  angels.  In  many  cases,  thesiVenreof  Scripture  is  not 
less  instructive  than  its  most  pointed  communications. 

3.  We  cannot  consider  the  effect  produced  on  the  minds  of 
the  people  of  Lystra,  without  being  surprised  that  a*/?i5^/e  mi- 
racle, wrotight  instrumentatlyhy  men,  should  excite  so  much 
attention  and  reverence;  and  that  we  should  be  unmoved  by 
the  mi/riads  wrought  by  the  immediate  hand  of  God. 

4.  liow  difficult  it  is  to  get  men  brought  to  worship  God, 
though  they  have  the  highest  reasons  and  the  most  powerful 
motives  for  it ;  and  yet  how  ready  are  they  to  osTer  an  incenso 
to  man,  that  is  due  only  to  God  hiiiisell  !  We  applaud  the 
apostles  for  rejecting  with  horror  the  sacrifices  offered  to 
them  :  common  sense  must  have  taught  them  this  lesson,  even 
independently  of  their  piety.  Let  us  beware  that  we  take  not 
that  praisf  to  ourselve-.  which  belongs  to  our  Maker.  Gross 
flattery  is  generally  rejected,  because  a  man  cannot  receive  it 
without  being  rendered  ridiculous :  but  who  rejects  even  inor 
dinate praise,  if  it  be  delicately  and  artfully  prepared  I 


CHAPTER    XV. 

Certain  teachers  from  Judea  insist  on  the  necessity  of  the  converted  Gentiles  being  circumcised,  1.  Paul  and  Barnabas 
are  sent  to  Jerusalem  to  consult  the  apostles  on  this  subject,  2.  They  come  to  Jerusalem  and  inform  the  apostles  of  the 
conversion  of  the  Gentiles  ;  and  of  the  trouble  rrhich  certain  Phariseef  had  occasioned  concerning  circumcision,  3— .j. 
The  apostles  having  assembled  to  con.nder  the  ijuestion,  Peter  delivers  his  opinion,  6 — 11.  Barnabas  and  Paul  relate 
their  success  among  the  Gentiles.  12.  James  delivers  his  judgment,  13—21.  The  apostles  and  elders  agree  to  what  he 
proposes,  and  send  Judos  and  Silas,  with  Paul  and  Barnabas  to  the  converted  Gentiles,  22;  and  send  an  epistle  con- 
taining their  decree,  to  the  churches  of  Antioch,  Syria,  and  Cilicia,  2.3—29.  Paul  and  his  company  return  and  read  the 
epistle  to  the  brethren  at  Antioch,  which  produces  great  joy ;  and  Judas  and  Silas  preach  to  them,  30—32.   Judas  returns 


AND  "certain  men  which  came  down  from  Judea  taught  the 
brethren,  atid  said,  b  Except  ye  be  circumcised,  "after  the 
manner  of  Moses,  ye  cannot  be  saved. 
2  When  therefore  Paul  and  Barnabas  had  no  small  dissen- 

»0«l.2.12.-b.Iohn;.23.  Ver  5.   Oal.5.2.   Phil. 3.2.  Col.2.8,  II,  16. 


NOTES.— Verse  1.  Except  ye  be  circumcised,  &c.]  The  per 
sons  who  taught  this  doctrine,  appear  to  have  been  converts  to 


sion  and  disputation  with  them,  they  determined  that  d  Paul 
and  Barnabas,  and  certain  other  of  them,  should  go  up  to  Jeru. 
salem  unto  the  apostles  and  elders  about  this  question. 
3  And  •  being  brought  on  their  way  by  the  church,  they  paas- 

r..J4.   1  Cor.  16.6,  II. 


.17.   10.   Lov.l23-rf  Oal.S.l  - 


and  ceremonies.     This  question  produced  great  disturbance 
in  the  apostolic  church :  and  notwithstanding  the  decree  men- 


Christianity  :  but,  supposing  that  the  Christian  religion  was  ,  tioned  in  this  chapter,  the  apostles  were  frequently  obliged  to 
Intended  to  perfect  the  Mosaic,  and  not  to  supersede  it,  thev  interpose  their  authority  in  order  to  settle  it :  and  we  find  a 
insisted  on  the  necessity  of  circumcision,  because  by  that,  a  whole  church,  that  at  Galatia,  drawn  aside  from  the  simplicity 
man  was  made  debtor  to  the  whole  law,  to  observe  all  its  rites  [  of  the  Christian  faith,  bv  the  subtilty  of  Judaizmg  teacheri 
Vor,.    V.  3D  393 


Peter  delivers  his  opinion  on 


THE  ACTS. 


the  subject  of  circumcision. 


ed  through  Phoeniceand  Samaria,  fdcclaring  the  conversion 
of  the  Gentiles  :  and  they  caused  great  joy  unto  all  the  bretliren. 

4  And  when  they  were  come  to  .lerusalem,  they  were  receiv- 
ed of  the  church,  and  o/tlie  apostles  and  elders ;  and  ^  they  de- 
clared all  things  that  God  had  done  with  them. 

5  1  But  there  h  rose  up  certain  of  the  sect  nf  the  Pharisees 
which  believed,  saying,  '  That  it  was  needful  to  circumcise 
them,  and  to  command  them  to  keep  the  law  nf  Moses. 

6  And  the  apostles  and  elders  came  together  for  to  consider 
of  this  matter. 

7  Ti  And  when  there  had  been  much  disputing,  Peter  rose  up, 
and  said  unto  them,  k  Men  and  brethren,  ye  know  how  that  a 


among  themselves,  who  insisted  on  the  necessity  of  the  con- 
verted Gentiles  being  circumcised. 

Ye  cannot  be  saved.]  Ye  can  neither  enjoy  God's  blessing 
in  time,  nor  his  glory  in  eternity.  Such  an  assertion  as  this, 
from  any  reputable  authority,  must  necessarily  shake  the  con- 
Bdence  of  young  converts. 

2.  No  smalt  dissen lion  and  disputation]  Paul  and  Barna- 
bas were  fully  satisfied  that  God  did  not  design  to  bring  the 
converted  Gentiles  under  the  yoke  of  circumcision  :  they  knew 
that  Jesus  Christ  was  tlie  end  of  the  law  for  righteousness 
(justification)  to  every  one  that  believed  ;  and  therefore  they 
opposed  the  .ludaizing  teachers.  This  was  one  of  the  lirstcon- 
troversies  in  the  Christian  church  ;  but  tliough  the  difference 
of  sentiment  was  considerable,  it  led  to  no  breach  of  Christian 
charity  nor  fellowship  among  themselves. 

Thfy  determined  that  Paul,  &c.]  This  verse  is  read  very 
differently  in  tlie  Codex  Beza ;  Tcvojxtvni  ie  CKraacwi  Kat  ^rj- 
r»)!T£»is  ovK  o\iyr]i  to)  na«Ato  kui  Bapva/Sa  (jvv  avTOi;.  eXcytv 
yap  h  Ilat'Xyj  fitvziv  uvtu)'  KaOiog  eiris-cvaav,  fiiaxvpi^oijicvos: 
hi  fc  cXriXvdoTCi  OTTO  lepuvaaXriii,  Trapnyy^tXav  avroii,  tm  tlavXio 
Kai  BapvaSa,  koi  Tiatv  aXXoi;,  ava(iaivtiv  frpoi  TOVi  h.nos'oXovi 
Kin  llpccflvTCpovs  i^'S  lcpuvcraXr)p,  ottws  KpiBwaiv  fir'  avToii  (uu- 
rct>v)  TTcpt  Tov  ^rjrmiaToj  tovtov.  But  lohen  Paul  and  Bar- 
nabas lind  no  small  dissention  and  disputation  icilh  them, 
Paulsnid,  irilli  strojig  assurance,  that  they  should  remain 
so  as  the;/  had  believed.  But  those  who  came  from  Jerusa- 
lem, charged  Paul  and  Barnabas,  and  certain  others,  to  go 
lip  to  the  apostles  and  elders,  to  Jerusalem,  that  a  determina- 
tion might  be  7nade  by  them  concerning  this  question. 

And  certain  other  nf  theni]  If  this  be  the  journey  to  which 
St.  Pa\il  alludes.  Gal.  ii.  1—5.  then,  he  had  Titus  with  him; 
and  hnw  many  others  went  from  the  church  of  Antioch,  we 
cannot  tell.  This  journey  was  fourteen  years  after  Paul's  con- 
version, and  was  undertaken  by  express  revelation,  as  he  in- 
forms >is.  Gal.  ii.  2.  which  revelation  appears  to  have  been 
given  to  certain  persons  in  the  church  of  Antioch,  as  we  learn 
from  this  ver.<;e  ;  and  not  to  Paul  and  Barnabas  themselves. 

3.  Being  brought  on  their  way  by  the  church]  That  is,  the 
members  of  the  church  provided  them  with  all  necessaries  for 
their  journey  ;  for  it  does  not  appear  that  they  had  any  pro- 
perty of  their  own. 

Declaring  the  conversion  of  the  Gentiles]  Much  stress  is 
laid  on  this  :  it  was  a  miracle  of  God's  mercy  that  the  Gentiles 
should  be  received  into  the  church  of  God :  and  they  had  now 
the  fullest  proof  that  the  thing  was  likely  to  become  general, 
by  the  conversion  of  Cornelius ;  the  conversion  of  the  people 
of  Antioch,  of  Cyprus,  Pisidia,  Pamphylia,  Lycaonia,  &c.  <s:c. 

4.  They  ivere  received  of  the  church]  The  whole  hody  of 
Christian  believers. 

TTie  apostles]  Either  the  whole  or  part  of  the  twelve  ;  though 
we  read  of  none  but  John,  Peter,  and  James.    See  Gal.  ii.  9. 

And  elders]  Tliose  who  were  officers  in  the  church  under 
the  apostles. 

TTiey  declared]  To  this  council  they  gave  a  succinct  account 
of  the  great  work  which  God  had  wrought  by  them  among  the 
Gentiles.  This  was  St-  Paul's  third  journey  to  Jerusalem  after 
his  conversion.  See  an  account  of  his^rs^  journey,  chap.  ix. 
26.  andof  liis  second  in  chap.  xi.  30. 

5.  But  there  rose  up  certain  of  the  sect  of  the  Pharisees] 
This  veise  appears  to  be  part  of  the  declaration  made  by  Paul 
and  Barnabas  to  this  council :  for,  having  stated  how  God 
blessed  their  ministry  among  the  Gentiles;  they  proceed  to 
declare  how  all  the  good  work  was  likely  to  be  destroyed  by 
certain  Pharisees,  wlio,  having  received  the  Christian  faitli, 
came  down  to  Antioch,  and  began  to  teach  the  necessity  of 
circumcision,  &c,  and  thus  filled  the  minds  of  the  young  con- 
verted Gentiles  with  doubtful  disputations.     See  the  margin. 

6.  T7ie  apostles  and  elders  came  together]  This  was  the  first 
council  ever  held  in  the  Christian  church  ;  and  we  Jind  that 
it  was  composed  of  the  apostles  and  elders  simj^ly. 

7.  When  there  had  been  much  disputing]  By  those  of  the 
sect  of  the  believing  Pharisees  ;  for  they  strongly  contended 
for  circumcision;  and  at  the  head  of  these,  tradition  tells  us, 
was  Cerinthus,  a  name  famous  in  the  primitive  church,  as 
one  who  laboured  to  unite  the  law  and  the  Gospel ;  and  to 
make  the  salvation  promised  by  the  latter,  dependant  on  the 
preformance  of  the  rites  and  ceremonies  prescribed  by  the 
former.  Though  the  apostles  and  elders  were  under  the  in- 
spiration of  the  Almighty,  and  could  by  this  inspiration  have 
immediately  determined  the  question  ;  yet  it  was  highly  ne- 
cessary that  the  objecting  party  should  be  permitted  to  come 
forward,  and  allege  their  reasons  forthe  doctrines  they  preach- 
ed ;  and  tliat  these  reasons  sho\ild  be  fairly  met  by  argument ; 

394 


good  while  ago,  God  made  choice  among  us,  that  the  Gentiles 
by  my  motith  should  hear  the  word  of  the  gospel,  and  believe. 

8  And  God,  '  which  knoweth  the  hearts,  bare  them  witness, 
"'  giving  them  the  Holy  Ghost,  even  as  he  did  unto  us ; 

9  "  And  put  no  difference  between  us  and  them,  "  purifying 
their  hearts  by  faith. 

10  Now  therefore  why  tempt  ye  God,  p  to  put  a  yoke  upon 
the  neck  of  the  disciples,  which  neither  our  fathers  nor  we 
were  able  to  bear? 

11  But  1  we  believe  that  through  the  grace  of  the  Lord  Jesua 
Christ  we  shall  be  saved,  even  as  they. 

12  Tl  Then  all  the  multitude  kept  silence,  and  gave  audience 


and  the  thing  proved  to  be  useless  in  itself,  inexpedient  in  the 
present  case,  and  unsttpported  by  any  express  authority  from 
God  ;  and  serving  no  purpose  to  the  Gentiles,  who,  in  their 
uncircumcised  state,  by  believing  in  Christ  Jesus,  had  been 
made  partakers  of  the  Holy  Ghost. 

Peter  rose  up  and  said]  This  was  after  the  matters  in  dis- 
pute had  been  fully  debated  ;  and  now  the  apostles,  like 
judges,  after  hearing  counsel  on  both  sides,  proceed  to  give 
judgment  on  the  case. 

A  good  while  ago]  Adi'  ij/.iEpMi'  apxaioiv,  from  the  days  of 
old:  a  phrase  which  simply  signifies  some  years  ago;  and  if 
he  here  refers  to  the  conversion  of  Cornelius,  (see  chap,  x.,"! 
he  must  mean  about  ten  years befoi-e  this  time;  but  it  is  more 
likely  that  he  refers  to  that  time  when  Christ  gave  him  the 
keys  of  the  kingdom  of  heaven,  that  he  might  open  the  door 
of  faith  to  the  Gentiles. 

God  made  choice  among  us]  That  is,  he  chose  me  to  be 
the  first  apostle  of  the  Gentiles. 

8.  And  God,  which  knoweth  the  hearts]  'O  KapSioyvoi^tjs 
Otm.  We  had  this  epithet  of  the  Divine  Being  once  before. 
see  chap.  i.  24.  and  the  note  there :  it  occurs  no  where  else  in 
the  New  Testament. 

Bare  them  witness]  Considered  them  as  proper  or  fit  to 
receive  the  Gospel  of  Clirist.  It  is  properly  remarked  by 
learned  men,  that  uaprvpetv  Tivt,  to  bear  witness  to  any  per- 
son, signifies  to  approve,  to  testify  in  behalf  of.  Here  it  sig- 
nifies, that  as  God  evidently  sent  the  Gospel  to  the  Gentiles, 
and,  by  the  preaching  of  it,  conveyed  the  Holy  Spirit  to  them 
who  believed  ;  and  as  he  can  make  no  improper  judgment 
of  any,  who  knows  all  hearts  and  their  secrets ;  therefore 
what  he  had  done  was  right:  he  saw  that  it  was  time  for  them 
to  receive  the  Gospel ;  and  he  saw  that  they  might  be  safely 
trusted  with  this  heavenly  deposite ;  and  the  experience  of 
eighteen  hundred  years  has  justified  the  conduct  of  God. 

9.  Put  no  difference  between  us  and  them]  Giving  them 
the  Holy  Spirit,  though  uncircu7ncised ;  just  as  he  had  given 
it  to  us  who  were  circumcised :  an  evident  proof,  that,  in  the 
judgment  of  God,  circumcision  was  no  preparation  to  receive 
the  Gospel  of  Christ.  And  as  the  purification  of  the  heart  by 
the  Holy  Spirit  was  the  grand  object  of  the  religion  of  God  ; 
and  that  alone  by  which  the  soul  could  be  prepared  for  a 
blessed  immortality  ;  and  the  Gentiles  had  received  that  with- 
out circumcision,  consequently,  the  shadow  could  not  be  con- 
sidered of  any  worth,  now  the  substance  was  communicated. 

10.  Now  therefore  why  tempt  ye  God]  As  God,  by  giving 
the  Holy  Spirit  to  the  Gentiles,  evidently  shows  he  does  not 
design  them  to  be  circumcised,  in  order  to  become  debtors  to 
the  law,  to  fulfil  all  its  precepts,  &c.  why  will  ye  provoke  him 
to  displeasure,  by  doing  what  he  evidently  designs  shall  not 
be  dona. 

A  yoke—tehick  neither  our  fathers  nor  ice  were  able  to 
bear'7]  This  does  not  refer  to  the  moral  law;  that  was  of 
eternal  obligation  :  but  to  the  ritual  law,  which,  through  the 
multitude  of  its  sacrifices,  ordinances,  &c.  was  exceedingly 
burthensome  to  the  Jewish  people.  And  had  not  God,  by  an 
especial  providence,  rendered  both  their  fields  and  their  flocks 
very  fruitful,  they  could  not  possibly  have  borne  eo  pai  •.ful  a 
ritiial. 

There  is  a  curious  story  in  Midrash  Shochar,  tofin  Yal/cut 
Simeoni,  part  i.  fol.  229.  where  Korah  is  represented  as  show- 
ing the  opp'  essive  nature  of  the  law,  and  avarice  of  its  priests, 
in  justification  of  his  rebellion.  "There  was,"  said  ne,  "a 
widow  in  our  neighbourhood  who  had  two  orphan  children : 
she  had  one  field ;  and,  when  she  began  to  plough  it,  one  came 
and  said,  TTiou  shall  not  plough  with  an  ox  and  an  ass  to- 
gether. When  she  went  to  sow  it,  he  said.  Thou  shall  not  sote 
thy  field  with  divers  seeds.  When  she  began  to  reap,  and  to 
gather  the  sheaves  together,  he  said.  Leave  a  handful,  and 
the  corners  of  the  field  for  the  poor.  When  she  prepared  to 
tliresh  it,  he  said.  Give  me  the  wave-offering  and  the  first 
and  second  tylhes.  She  did  as  she  was  commanded,  and  then 
went  and  sold  her  field,  and  bought  two  ewes ;  that  she  might 
clothe  herself  and  family  with  the  wool,  and  get  profit  by  the 
lambs.  When  thev  brought  forth  their  lambs,  Aaron  came 
and  said.  Give  me  the  fii-stlings,  for  the  holy  blessed  God  hatli 
said.  All  the  first-born,  whatsoever  openeth  the  womtj,  shall  be 
thine.  She  "yielded  to  his  demands,  and  gave  him  two  lambs. 
When  shearing  time  came,  he  said.  Give  7ne  the  first  fruits 
of  the  wool.  When  the  widow  had  done  this,  she  said,  I  can- 
not stand  before  this  man ;  I  will  kill  my  sheep  and  eat  them. 
When  she  had  killed  the  sheep,  Aaron  came  and  said.  Give 
me  the  shoulder,  and  the  jaws,  and  the  ventricle.  The  widow 
said,  Though  I  have  killed  my  sheep,  I  am  not  delivejed  from 


St.  James  deliecrs  hU  judgmenl 


CHAPTER  XV. 


concerning  the  diA-puted  point. 


to  Barnabas  and  Paul,  declaring  wliat  miracles  and  wonders 
<Jod  had  '  wrought  among  Hip  Gcniilos  by  lliern. 

13  H  And  after  they  had  held  tlioir  peace,  *  James  answered, 
Baying,  Men  and  brethren,  hearken  unto  me  : 

li  'Simeon  hatli  declared  how  (Jod  at  he  first  did  visit  the 
Gentiles,  to  t:ike  out  ol"  them  a  people  for  his  name. 

1.')  And  tothis  agree  the  words  ofihe  prophets;  as  it  is  written, 

15  "  After  this  I  will  rettirn.and  will  build  again  the  taber- 
nacle of  l>avid,  which  is  fallen  down ;  and  I  will  build  again 
the  ruins  thereof,  and  I  will  set  it  up : 

rfh.l4.S7.-»Ch.l2.17— I  Ver  7  — u  Ainos  fl.  11,19.— v  Sm  Vcr."!?.— or  I  Tlieca. 
I.9.-X  (ien.a;.?.  Exod.aO.y.a.   E«k.*.»l.   ICri3,l.   Kfv.2. 14,  20.«t  10 '»,■.■!(. 


this  man  ;  I  therefore  consecrate  the  whole  to  Rod.  Then 
Aaron  said.  All  belongs  to  me,  for  the  holy  blessed  God  hath 
Raid,  Every  thing  lluit  is  co7isccrated  in  I-trael  shiiU  be  /lis, 
j.  e.  the  priest's.  Ho  therefi>re  look  the  whole  carcasses,  and 
marched  off,  leaving  llie  widow  and  her  orplian  daughtei-s 
•verwhehned  with  atUiclion."  This  is  a  terrible  picture  of 
the  requisitions  of  tlie  Mosaic  ritual ;  and  tliough  exaggerated, 
it  contains  so  many  true  features,  that  it  may  well  be  said, 
'JTiis  is  a  yoke  which  neither  we  nor  our  fathers  were  able  to 
bear.     See  Schoellgen. 

1 1.  Through  the  grace  of  the  Lord  Jesus  Christ  we  shnll  be 
saved]  This  seems  to  be  an  answer  to  an  olijection,  "Jfas 
not  Ood  designed  to  save  ?(s.  the  Jews,  by  an  observance  of 
the  law  ;  and  them,  the  Genllles,  by  the  faith  of  the  Gospel/" 
No :  for  we  Jews  can  be  saved  no  other  way  than  through  the 
grace  of  the  Lord  Jesus  Christ:  and  this  is  the  way  in  whicll 
tlic  Gentiles  in  question  h^ve  been  savtd.  There  is  but  one 
way  of  salvation  for  Jews  and  Gc-ntiles,  the  grace,  mercy,  or 
favour,  coining  by  and  through  the  I/ord  Jesus,  the  Christ: 
this  is  now  fully  opened  to  the  Gentiles ;  and  we  believe  we 
shall  be  saved  in  the  same  way. 

12.  All  the  multitude  kept  silence]  The  strong  facta  stated 
by  St.  Peter  could  not  bo  controverted.  His  speech  may  be 
thus  analyzed  :  1.  Circumcision  is  a  sign  of  the  purilication  of 
the  heart.  2.  That  purilication  can  only  be  ellected  by  the 
Holy  Ghost.  3.  This  Holy  Spirit  was  hitherto  supposed  to  be 
the  portion  of  those  only  who  had  received  circuincisioii.  4. 
But  the  Gentiles  who  were  never  circumcised,  nor  kept  any 
part  of  the  law  of  Moses,  have  had  their  hearts  puriiied  by 
faith  in  Christ  Jesus.  5.  As  God,  therefore,  has  given  them 
the  thing  signified,  he  evidently  does  not  intend  that  the  sign 
should  be  administered.  G.  Should  wo  impose  this  burtlien- 
some  rite,  we  should  most  evidently  be  provoking  God,  who 
plainly  shows  ns  that  he  intends  no  more  to  save  in  this  way. 
7.  Therefore  it  is  evident,  that  both  Jews  and  (Jentiles  are  to 
be  saved  through  tlie  grace  of  the  Lord  Jesus  Christ. 

Gave  audience  to  liarnahus  and  Paul]  These  apostles 
came  forwanl  ne.xt,  to  corroborate  what  Peter  had  said,  by 
showing  the  miracles  and  wonders  which  God  had  by  thrtii 
wrought  among  the  Gentiles.  Peter  stated  facts :  Paul  and 
Barnabas  conflrmed  the  statement. 

13.  James  an^ieered]  He  was  evidently  presirfen<  of  tlie 
council,  and  is  generally  called  bishop  of  Jerusalem.  The  rest 
eitlter  argued  on  the  subject,  or  gave  their  o«i«ion  ;  .lames 
alone  pronounced  the  definitive  sentence.  Had  Peter  been 
prince  and  head  of  the  apostles,  and  of  the  church  :  he  would 
nave  appeared  here  in  the  character  of  judge,  not  of  mere 
eounsellor  or  disputant.  The  popish  writers  say,  that  "  James 
presided  because  the  counsel  was  held  in  his  own  church." 
These  men  forget  that  there  was  not  then  what  they  term  a 
church  on  the  (ace  of  the  earth.  The  church,  or  assembly  of 
believers,  then  met  in  private  houses;  for  there  was  no  build- 
ing for  the  exclusive  purpose  of  Christian  worship  then,  nor 
till  long  after.  These  writers  also  forget  that  the  pope  pre- 
tends to  be  the  head  of  the  catholic  or  universal  chiircli;  and 
consequently,  no  man  can  preside  where  he  is  present,  but 
himself.  Peter  did  not  preside  here  ;  and  this  was  the  first 
ecclesiastical  council:  and  now,  if  ever,  he  should  have  assu- 
med his  character  of  prince  and  chief;  but  he  did  not;  nor 
did  any  of  the  other  apostles  invite  him  to  it,  which  thev 
would  have  done,  had  tney  thought  that  Jesus  Christ  consti- 
tuted him  Afa(<  of  the  rAi/irA.  From  this  very  circumstance 
there  is  the  most  demonstrative  evidence,  that  Peter  was  no 
pope:  and  that  the  right  of  his  pretended  successor  is  a  non- 
entity. 

14.  Simeon  hath  declared]  It  is  remarkabli-  that  James  does 
not  give  him  even  the  title  which  he  received  from  our  I^rd, 
nt  the  time  in  which  he  is  supposed  to  have  hi-en  made  head 
of  the  cA  12  rcA,  and  Tiear  of  Christ,  upon  earth:  .so  that  it  is 
evident,  James  did  not  understand  our  Lord  as  giving  Peter 
any  such  pre-eminence  :  and  therefore  ho  does  not  even  call 
liini  Peter,  but  simply  Simeon.  It  is  truly  surprising  that 
such  a  vast  number  of  important  pretensions,  should  rest  on 
such  slight  foundations !  If  tradition,  no  matter  how  inter- 
rupted  or  precarious,  did  not  lend  its  support,  feeble  as  that 
necessarily  must  be  ;  the  cause,  tried  by  plain  Scripture, 
would  fall  to  the  ground. 

To  lake  out  of  them  a  people  for  his  name]  To  form  among 
the  Gentiles,  as  he  had  among  the  Jews,  a  people  called  by 
his  name,  and  devoted  to  his  honour. 

15.  And  to  this  agree  the  words  of  the  prophets]  Peter  had 
asserted  the /no/  of  the  conversion  of  the  Gentile.s.  and  .lames 
shows  that  that  fact  was  a  fulfilment  of  declarations  made  by 
the  prophet-s. 

iO.  After  this  1  will  return,  and  wiU  build  again,  &c.] 


17  That  the  residue  of  men  might  seek  after  the  Lord,  and 
all  the  Gentiles,  upoti  whom  my  name  is  called,  saith  the  Lord, 
who  doethall  these  things. 

?8  Known  unto  God  afc  all  his  works  from  the  beginning  of 
the  world. 

19  Wherefore  '■  my  sentence  is,  that  we  trouble  not  Oiem, 
whicll  from  among  tlic  Gentiles  "'  are  turned  to  God  : 

20  But  that  we  write  unto  them,  that  they  abstain  ^  from  pol- 
lutions of  id(ds,  and  'from  fornication,  a.ndfrom  things  stran- 
gled, *  and  from  blood. 


These  two  vei-ses,  llith  and  17th,  arequoted  from  Amos  ix.  11, 
12,  nearly  as  they  now  stand  in  the  best  editions  of  the  Sep- 
tuogint ;  and  evidently  taken  from  that  version  whicll  differs 
considerably  from  the  Hebrew  text.  As  St.  James  quoted 
thr'm  as  a  prophecy  of  the  calling  of  tlie  Gentiles  into  the 
church  of  God,  it  is  evident  the  Jews  must  have  understood 
them  in  that  sense;  otherwise  they  would  have  immediately 
dispiit<>d  liis  application  of  iheiii  to  the  subject  in  question  ; 
and  have  rejected  his  conclusion,  by  denying  the  premises. 
But  that  the  words  were  thus  understood  by  the  ancient  .lews, 
we  have  their  own  testimony.  In  Smihedr.  fol.  69.  we  have 
these  reniarkalde  words  :  "  Rabbi  Nachman  said  to  Rabbi 
Isaac,  '  Whence  art  thou  taught  when  liar  Naphli  will  comcT 
He  saith  unto  him,  'Who  is  this  Bar  .\aphli?'  The  other 
replied,  'Ho  is  the  jVes.s-mA.'  '  Uost  thou  then  call  the  Mes- 
siah, liar  Naphli}'  '  Yes,'  said  he,  'for  it  is  written,  In  that 
day  I  will  build  again  the  tabernacle  of  David,  n7B;n  ha- 
NopiiEi.ETH,  which  is  falling  down.'"  This  is  evidenily  a 
quotation  from  Amos  Ix.  11.  and  a  proof  that  the  Jews  iincler- 
KtO(<d  it  to  be  a  prophecy  concerning  the  Messiah.  See  Light 
foot. 

17.  That  the  residue  of  men  might  seek]  Instead  of  tl'.is,  the 
Hebrew  has,  that  they  may  possess  the  remnuni  of  Edoni.  Nnw 
it  is  evident,  that  in  the  copy  from  which,  the  Seventy  trans- 
lated, they  found  iti'iT"  yidie-ihu,  they  might  seek,  insle.td  of 
i5f-\ii  yire-sAi/,  they  may  possess,  where  the  whole  diilerence 
between  the  two  word.s  is  the  change  of  the  ■■  yod,  for  a  1  da- 
teth,  which  might  be  easily  done  ;  and  tliey  found  a"'N  adam, 
man,  or  men,  instead  of  biiN  Edom,  the  Id umea n s,  Vihicti 
dillers  from  the  other  only  by  the  insertion  of  i  rau,  between 
the  two  last  letters.  None  of  tlie  MSS.  collated  by  Kenitirolt 
and  De  liossi  confirm  these  readings,  in  v.'hich  the  Septvn- 
gint,  Arabic,  and  St.  James  agree.  It  shows,  however,  thai 
even  in  Jerusalem,  and  in  the  early  part  of  tlie  apostolic,  age, 
the  Sepluagint  version  was  quoted  in  preference  to  tlie  He- 
brew text ;  or,  what  is  tantamount,  was  quoted  in  cases  where 
we  would  have  thought  the  Hebrew  text  should  have  been  pre- 
ferred, because  better  understood.  But  G'od  was  evidenily 
preparing  the  way  of  the  Gospel,  by  bringing  this  venerabl',! 
version  into  general  credit  and  use  ;  which  was  to  I'O  the  means 
of  convoying  the  truths  of  Christianity  to  the  whole  (.'entile 
world.  How  precious  should  this  august  ami  most  iiii]iortant 
version  be  to  every  Christian,  and  espt-ciaily  to  every  Chris- 
tian minister!  A  version,  witliout  which  no  man  ever  diil, 
or  ever  can,  critically  understand  the  New  Teslamenl.  And 
I  may  add,  that  without  the  assistance  afl'orded  by  lliis  ver- 
sion, there  never  could  have  been  a  correct  translation  of  ihe 
Hebrew  text,  since  that  language  ceased  to  be  vernacular, 
into  any  language.  Without  it,  even  St.  .lerom  could  have 
done  little  in  translating  the  Old  Testament  into  I.atin:  and 
how  iniirli  all  the  modern  versions  owe  to  St.  Jeroin's  Vul- 
gate, which  owes  so  much  to  the  Septuagint,  most  biblical 
scholars  know. 

18.  Known  unto  God  are  all  his  works  from  the  heginniiig] 
As  if  he  had  said,  this  is  not  a  new  counsel  of  GihI  :  he  had 
piirpos"d,  from  the  time  he  called  the  Israelites,  to  make  the 
Gentiles  partakei-s  of  the  same  grace  and  mercy  ;  and  ulti- 
mately to  destroy  those  rites  and  ceremonies  which  separated 
them  from  each  other.  He  therefore  has  sent  the  Gospel  of 
his  Son,  proclaiming  equally  peace  to  hiin  that  is  afar  off',  the 
Gentiles,  and  to  him  that  is  nigh,  the  Jews. 

The  whole  of  this  verse  is  very  dubious  :  the  principal  part 
of  it  is  omitted  by  the  most  ancient  MSS.,  and  Gricsbach  has 
left  yvLt^a  air'  aiiijvoi  doubtful,  and  has  thrown  tri  Tta  6tf;> 
Ttavra  ra  cpya  a\rrov  out  of  the  text.  Of  the  former  cianse, 
Professor  \Vhite,  in  his  Crise&is,  says,  "  forsitan  delenda," 
"probably  these  words  should  bo  blotted  out."  And  of  the 
latter  clause  he  says,  "  certis.time  delenda,"  "  most  assuredly 
these  should  be  blotted  out."  Supposing  the  whole  to  be  ge- 
nuine, critics  have  laboured  to  find  out  the  sense.  Some  very 
learned  men.  and  particularly  Schleusner,  contend  that  the 
word  yv<.>ra,  from  yiw-iaKiiv.  to  know,  should  be  understood 
here  in  the  same  sense  in  which  y'li  yad'l  is,  in  many  parts 
of  llie  Old  Testament,  wliich  not  only  signifies  to  knoie,  but 
to  approve,  lore,  &c.  Thev  therefore  would  translate  theptis- 
sage  thus  :  All  the  works  of  God  are  ever  dear  unto  him.  And 
if  so,  consequently  we  might  naturally  expect  him  to  be  mer- 
ciful  to  the  Gentiles,  as  well  .as  to  \.\\eJews  ;  and  the  evid6nc« 
now  afTorded,  of  the  conversion  of  the  Gentiles,  is  an  addi- 
tional proof  that  all  God's  works  are  equally  dear  to  him. 

19.  'Wherefore  my  sentence  is]  Aio  eyo)  xpivo}.  Wherefore  I 
judge.  There  is  an  authority  here  that  does  not  appear  in  the 
speech  of  SL  Peter;  and  this  authority  was  felt  and  bowed  toby 
all  the  council ;  and  the  decree  proposed  by  St.  James  adopted. 

!20.  But  that  we  write  unto  them]   Four  things  are  prohibit 

395 


T\e  apostolic  decree  is 


THE  ACTS. 


sent  unto  the  OcntUes. 


21  For  Moses  of  old  time  hath  in  every  city  them  that  preach 
him,  *  being  read  in  the  synagogues  every  sabbath  day. 

22  1  Then  pleased  it  the  apostles  and  elders,  with  the  whole 
church,  to  send  chosen  men  of  their  own  company  to  Antioch 
With  Paul  and  Barnabas  ;  namely,  .Indas  surnamed  bBarsabas, 
and  Silas,  chief  men  among  the  brethren  : 

23  \nd  they  wrote  letters  by  them  after  this  manner:  The 
apostles  and  elders  and  brethren  send  greeting  unto  the  breth- 
ren which  are  of  the  Gentiles  in  Antioch  and  Syria  and  Cilicia  : 

24  Forasmuch  as  we  have  heard,  tliat  '^  certain  wliich  went 
out  from  us  have  troubled  you  with  words,  subverting  your 
souls,  saying,  Ye  must  be  circumcised,  and  keep  the  law :  to 
whom  we  gave  no  such  commandment: 

25  It  seemed  good  unto  us,  being  assembled  with  one  accord, 
to  send  chosen  men  unto  you  with  our  beloved  Barnabas  and 
Paul, 

26  <!  Men  that  have  hazarded  their  lives  for  the  name  of  our 
Lord  Jesus  Christ. 

27  We  have  sent  therefore  Judas  and  Silas,  who  shall  also 
tell  you  the  same  things  by '  mouth. 

23  For  it  seemed  good  to  the  Holy  Ghost,  and  to  us,  to  lay  up- 
on you  no  greater  buiden  than  these  necessary  things; 

29  f  That  ye  abstain  from  meats  offered  to  idols,  and  ^  from 
blnod,  and  from  things  strangled,  and  from  fornication:  from 
whicli  if  ye  keep  yourselves,  ye  shall  do  well.    Fare  ye  well. 

30  So  when  they  were  dismissed,  they  came  to  Antioch:  and 

«rh.l3.l5,  27.— bCh.1.23.— c  Ver.l.Gal.S  4  Si  5  19.  Tit,  I,  in  11.— d  Ch.l3.5n.& 
14.19  lCor.l5.?0.  2  Cor.  U.^i,'*.— e  Gi .  wor<l.-f  Ver,  aO.  Cli.ai.25.  Rev. 8.14, 
20.-jr  Lrv.  1/.  14.-h  Or,  exhortation. 


ted  in  this  decree:  1.  Pollutions  of  idols;  2.  Fornication;  3. 
Things  strangled;  4.  Blood.  By  X.\\e first,  Pollutions  o/ Idols, 
or,  as  it  is  in  ver.  29.  meats  offered'to  idols,  not  only  all  idola- 
try v.'&?,  forbidden,  but  eating  things  offered  in  sacrifice  to  idols, 
knowing  that  they  were  thus  ofl'ered  ;  and  joining  with  idola- 
ters in  their  sacred  feasts,  which  were  always  an  incentive 
either  to  idolatry  itself,  or  to  the  impure  acts  generally  attend- 
Hnt  on  such  festivals. 

By  the  second,  fornication,  all  uncleanness  of  every  kind 
was  proliibited;  for  iropveia  not  only  mea.ns fornication,  but 
adultery,  incestuous  mixtures  ;  and  especially  the  prostitu- 
tion which  was  so  common  at  the  idol  temples,  viz.  in  Cyprus, 
at  the  worship  of  Veiius,  and  the  shocking  disorders  exhibi- 
ted in  the  Bacchanalia,  Lupercalia,  and  several  others. 

By  the  tkird,  things  strangled,  we  are  to  understand  the 
flesh  of  those  animals  which  were  strangled,  for  the  purpose 
of  keeping  the  blood  in  the  body,  as  such  animals  were  es- 
teemed a  greater  delicacy. 

By  the  fourth,  blood,  we  are  to  understand  not  only  the 
thing  itseif,  for  the  reasons  which  I  have  assigned  in  the  note 
on  Gen.  ix.  4.  and  for  others  detailed  at  the  end  of  this  chap- 
ter ;  but  also  all  cruelty,  man-slaughter,  murder,  &c.  as  some 
of  the  ancient  fathers  have  understood  it. 

Instead  of  tov  ainarof,  blood,  some  have  conjectured  that 
we  should  read  x<"/"^'"S.  swine' s  flesh  ;  for  they  cannot  see, 
first,  that  there  can  be  any  harm  in  eating  of  blood  ;  and,  se- 
condly, that  as  the  other  three  things  neither  have  nor  can 
have  "any  moral  evil  in  them,  it  would  seem  strange  that  they 
should  be  coupled  with  a  thing,  which,  on  all  hands,  is  con- 
fessed to  l.ftve  much  moral  turpitude.  Answers  to  such  tri- 
fling objections  will  be  found  at  the  end  of  the  chapter.  It  is 
only  necessary  to  add,  that  this  x«'/3£ia?i  which  is  the  critical 
emendation  of  Dr.  Bentley,  is  not  supported  by  one  MS.  or 
Version  in  existence 

At  the  close  of  this  verse,  the  Codex  Bezm,  and  several 
others,  add  aj^//j  thing,  Ajid  not  todo  to  others  ichatthey  would 
not  have  done  to  themselves.  Though  this  is  a  very  ancient 
reading,  it  does  not  appear  to  be  genuine. 

21.  Moses  of  old  time  hath  in  every  city]  The  sense  of  this 
verse  seems  to  be  this:  As  it  was  necessary  to  write  to  the 
Gentiles  what  was  strictly  necessary  to  be  observed  by  lhe7n, 
relative  to  these  points,  it  was  not  so  to  the  converted  Jews  ; 
for  they  had  Moses,  that  is,  the  law  preached  to  them,  >>ut« 
viiXiv,  in  the  city,  that  is,  Antioch  ;  and  by  the  reading  of  the 
law  in  the  synagogues,  every  Sabbath  day,  they  were  kept  in 
remembrance  of  those  institutions,  which  the  Gentiles,  who 
had  not  the  law,  co\ild  not  know.  Therefore,  James  thought 
that  a  letter  to  the  converted  Gentiles  would  be  sufficient,  as 
the  converted  Jetcs  had  already  ample  instruction  on  tliese 
points. 

22.  Then  pleased  it  the  apostles  and  elders,  with  the  tchole 
church]  James  determined  what  ought  to  be  done ;  and  the 
whole  assembly  resolved  how  that  should  be  done. 

Chosen  tnen  of  theirown  company]  Paul  and  Barnabas  were 
to  return :  they  could  have  witnessed  to  the  church  at  Anti- 
och, what  was  done  at  the  council  at  Jerusalem  :  but  as  it  was 
possible  that  their  testimony  might  be  suspected,  from  the  part 
they  had  already  taken  in  this  question  at  Antioch,  it  was  ne- 
cessary that  a  deputation  from  the  council  should  accompany 
them.  Accordingly,  Judas  and  Silas  are  sent  to  corroborate 
by  their  oral  testimony,  what  was  contained  in  the  letters  sent 
from  the  council. 

23.  ^nA  greeting  unto  the  brethren — of  the  Gentiles]  There 
was  no  occasion  to  send  such  a  letter  to  the  brethren  which 
were  of  the  Jews,  because  that  law  which  had  been  so  long 
read  in  their  synagogues,  taught  them  all  those  things;  and 
therefore  the  epistle  is  sent  exclusively  to  the  Gentiles.  The 
word  greeting  is,  in  the  origindl,  xQ'PCO'i  to  be  well,  tobe  safe; 

396 


when  they  had  gathered  the  multitude  together,  they  deliver- 
ed the  epistle  : 

31  Which  when  they  had  read,  they  rejoiced  for  the  h  consola- 
tion. 

32  And  Judas  and  Silas,  being  prophets  also  themselves, 
i  exhorted  the  brethren  with  many  woras,  and  confirmed  them. 

33  And  after  they  had  tarried  there  a  space,  they  were  let  kgo 
in  peace  from  the  brethren  unto  the  apostles. 

34  Notwithstanding  it  pleased  Silas  to  abide  there  still. 

35  '  Paul  also  and  Barnabas  continued  in  Antioch,  teaching 
and  preaching  the  word  of  the-Loid,  with  many  others  also. 

36  n  And  some  days  after,  Paul  said  unto  Barnabas,  Let  us 
go  again  and  visit  our  brethren  ""  in  every  city  where  we 
have  preaclied  the  word  of  the  Lord,  and  see  how  they  do. 

37  And  Barnabas  determined  to  take  with  them  "John,  whose 
surname  was  Mark. 

38  But  Paul  thought  not  good  to  take  him  with  them,  "who 
departed  from  them  from  Pamphylia,  and  went  not  with  them 
to  the  work. 

39  And  the  contention  was  so  sharp  between  them,  that  they 
departed  asunder  one  from  the  other  :  and  so  Barnabas  look 
Mark,  and  sailed  unto  Cyprus  ; 

40  And  Paul  chose  Silas,  and  departed,  p  being  recommend- 
ed by  the  brethren  unto  the  grace  of  God. 

41  And  he  went  through  Syria  and  Cilicia,  ">  confirming  the 
churches. 

i  Ch.l4.22.fe  18.23.— k  1  Cor.l6.ll.  Heb.  11.31.— 1  Ch.l3.I.— m  Oh. 13.4,  13,  14,  51. 
&14. 1,G,<!4,  25.— nCh. 12.12,  2S.&13.5.  Col.4.10.  aTnn.4.ll.  Philem.24.— oCh.l3. 

13.— p  Ch.  14.26.- q  Ch.  16.5. 


a  very  usual  form  in  Greek  epistles,  the  word  tvxonai  being 
understood,  /  wish  thee  to  be  well. 

24.  Certain  which  went  out  from  us]  So  the  persons  who 
produced  these  doubtful  disputations  at  Antioch,  <sc.  had  gone 
out  from  the  apostles  at  Jerusalem,  and  were  of  that  church  : 
persons  zealous  for  the  law,  and  yet,  strange  to  tell,  so  consci- 
entiously attached  to  the  Gospel,  that  they  risked  their  per- 
sonal safety  by  professing  it. 

To  whom  we  gave  no  such  commandment]  As,  therefore, 
they  went  out  from  that  church,  they  should  have  taught  no- 
thing which  was  not  owned  and  taught  by  it;  much  less  should 
they  liave  taught  in  opposition  to  it. 

26.  Men  that  have  hazarded  their  lives]  This  was  a  high 
character  of  Paul  and  Barnabas;  they  had  already  suffered 
much  in  the  cause  of  Christ,  and  exposed  their  lives  to  the 
most  imminent  danger,  and  were  intent  on  the  same  work, 
notwithstanding  the  increasing  dangers  in  the  way. 

27.  Judas  and  Silas — shall — tell  you  the  same  things]  These 
were  proofs  that  the  testimony  of  Paul  and  Barnabas  was  true, 
and  that  the  latter  was  notforged,  as  they  could  witness  the 
same  things  which  the  letter  contained. 

28.  F'or  it  seemed  good  to  the  Holy  Ghost,  and  to  us]  The 
whole  council  had  met  under  his  direction  ;  had  consulted 
under  his  influence ;  and  gave  forth  their  decree  from  his  es- 
pecial inspiration. 

iVeeessort/Mjn^s]  They  were  necessary,  howsoeverburthen- 
some  they  might  appear;  and  necessary,  not  only  for  the  time, 
place,  or  occasion  ;  but  for  all  times,  all  places,  and  alt  occa- 
sions. See  this  proved  in  the  observations  at  the  end  of  this 
chapter. 

29.  Ye  shall  do  well]  But  if  they  did  not  keep  themselves 
from  these  things,  they  would  do  ill;  that  is,  they  would  sin 
against  God,  whose  Spirit  had  commanded  them  to  keep  from 
these  things.  And  who  can  do  any  of  these  forbidden  things, 
and  keep  either  a  guiltless  or  a  tender  conscience  1 

Fare—inell]  An  old  English  form  of  expressing  good  wishes 
and  good,  will.  It  is  compounded  of  papan,  to  go,  and  psel, 
■much,  well,  very  m.uch.  Go  well,  go  prosperously ,  tantamount 
with  good  speed;  may  you  succeed  well !  may  God  direct  you ! 
like  to  that  other  form  of  sound  words,  God  be  with  you  !  cor- 
rupted now  into  good  bye  to  ye !  And  of  the  same  meaning 
with  adieu!  a  Dieu,  to  God ;  that  is,  I  commend  you  to  God. 
All  these  terms  savour  not  only  of  good  will,  or  benevolerice, 
but  also  of  piety.  Our  pious  ancestors  believed  that  nothing 
was  safe,  nothing  protected,  nothing  prosperous,  over  which 
the  shield  of  God  was  not  extended ;  and  therefore  in  their 
familiar  good  wishes,  they  g-arc  each  other  to  God.  The  Greek 
word  ep^ioiads,  errhosthi,  here  used,  from  piiipwm,  to  strength- 
en, make  strong,  has  nearly  the  same  signification  :  be  strong, 
courageous,  active,  be  zn  health,  and  be  prosperous.  What  a 
pity  that  such  benevolent  and  pious  wishes  should  degenerate 
into  cool  formalities,  or  unmeaning  compliments. 

31.  They  rejoiced  for  the  consolation]  It  was  not  a  matter 
of  small  moment,  to  have  a  question  on  which  such  stress  was 
laid,  decided  by  an  apostolic  council,  over  which  the  Spirit  of 
God  presided.  ,         „,      .     ,    . 

32.  Jtidas  and  Silas,  being  prophets]  That  is,  being  teach- 
ers in  the  church.  This  signification  of  the  word  prophe/,  we 
have  often  already  seen.    See  ,the  notes  on  chap.  xi.  27.  and 

Exhorted  the  brethren]  To  abide  steadily  attached  to  God, 
and  to  each  other,  in  peace,  love,  and  unity. 

And  confirmed  them.]  In  the  blessed  truths  they  had  al- 
ready received. 

33.  They  were  let  go]  That  is,  both  had  liberty  to  depart  j 
but  Silas  chose  to  stay  a  little  longer  with  the  brethren. 

34.  Notwithstanding  it  pleased  Silas,&c.]  This  whole  verse 
is  wanting  in  ABEG,,  a  great  number  besides,  with  the  Syriae, 


Dissertation  concerning  the 


CHAPTER  XV. 


unlawfulness  of  eating  blood. 


Arabic,  Coptic,  Slavonic,   Vulgate,  and  some  of  the  Fathers. 
It  does  not  appear  to  liave  been  ori!;i(ially  in  thf:  text. 

36.  Let  ua  go — and  visit  uiir  hretUren  in  erery  rity]  This 
heavenly  man  projected  a  journey  to  Cyprus,  Pamphylin, 
Pisidia,  Lycaonia,  Salamis,  Pap'ios,  Perga,  Iconiuin,  Lys- 
tra,  Der/ie,  Anlioch  in  I'isidia,  nridelsewhure;  for  in  all  these 
places  he  had  preachedand  founded  churches  in  the  preceding 
year.  He  saw  it  was  necessary  to  trater  the  seed  he  had 
planted ;  for  these  were  younij;  converts,  surrounded  with  im- 
piety, opposition,  and  superstition,  and  had  few  advantages 
among  themselves. 

37.  Barnabas  determined  to  take  icilh  t/iem  John]  John 
Mark  was  his  sister's  son  ;  and  natural  affection  might  have 
led  him  to  the  partiality  here  mentioned. 

38.  But  Paul  thought  not  g(Md  to  lake  him  with  them]  On 
this  subject,  see  the  note  on  chap.  xiii.  13. 

39.  1  he  contention  teas  so  sharp  between  them]  For  all  this 
eentence,  there  is  only  in  the  Greek  text  evci^cro  ovv  napo^va- 
fios;  Uiere  was  therefore  a  paroxysm,  an  incitement,  a  s^iV- 
ring  up,  from  trann^wu],  compounded  of  irapa,  intensive,  and 
o(vv<o,  to  whrt,  or  sharpen  :  thi-re  was  a  sharn  contention. 
But  does  this  imply  anger  err  ill  will  on  either  sidel  Certainly 
not.     Here,  these  two  apostles  difVered,  and  were  strenuous, 
each  in  support  of  the  part  lie  had  adopted.     "  Paul,"  as  an 
ancient  Greek  commentator  has  it,  "  being  intluenced  only 
with  the  love  of  righteousness ;  Barnabas  being  actuated  by 
love  to  his  relative."    Jolm  Mark  had  been  tried  in  trying  cir- 
cumstances, and  he  failed:  Paul  therefore  would  not  Inist 
him  again.  The  affection  of  Uarnabas  led  him  to  hope  the  best, 
and  was  therefore  desirous  to  give  him  another  trial.     Kama- 
has  would  not  give  up:  Paul  would  not  agree.     They  there- 
fore agreed  to  depart  from  each  other,  and  lake  diflerent  parts 
of  the  work  :  each  had  an  attendant  and  companion  at  hand  ; 
80  Barnabas  took  John  .Mark,  and  sailed  to  Cyprus  :  Paul  Uiok 
Silas,  and  went  into  Syria.     John  Mark  proved  faithful  to  his 
tincle  Barnnbiis  ;  and  Silas  proved  faithful  U)  his  master  Paul. 
To  all  human  appearance  it  was  best  that  they  separated ;  a,s 
the  churches  were  more  speedily  visited,  and  the  work  of  God 
more  widely  and  more  rapidly  spread.     And  why  is  it  tiiat 
most  men  attach  blame  to  this  difTerence  between  Paul  and 
Barnabas  I    And  why  is  it  that  this  is  brought  in,  as  a  proof  of 
the  sm/ul  imperfection  of  these  holy  apostles  7  Because  those 
Who  thus  treat  the  subject,  can  never  differ  with  another  with- 
out/i»e/i"n5-  wrong  tempers  ;  and  then,  as  destitute  of  good 
breeding  as  they  are  of  humility,'  they  attribute  to  others  the 
angry,  proud,  and  wrathful  dispositions  wliich  they  feel  in 
themselves:  and  because  ihey  tunnot  be  angry  and  sin  not, 
they  suppose  that  even  apostles  themselves  cannot.     Thus,  in 
fact,  we  are  always  bringing  our  own  moral  or  immoral  quali- 
fications to  be  a  standard,  by  which  we  are  to  judge  of  the  cha- 
racters and  moral  feelings  of  men  who  were  actuated  by  zeal 
for  God's  glory,  brotherly  kindness,  and  charity.     Should  any 
man  say,  there  was  sin  in  this  contention  between  Paul  and 
Barnaba.s,  I  answer,  there  is  no  evidence  of  this  in  the  text. 
Should  he  say,  the  word  irapol«anof,  paroxysm,  denotes  this, 
I  answer,  it  does  not.     And  the  verb  izafiolvvtinai  is  often  used 
m  a  good  sense.    So  Isocrates  and  Oemosth.  cap.  xx.  //aAira  i' 
n"  napo  ^vi/Oct  ri  s  'oi)ex6ni"U  toiv  k  uXu>v  epyuiv       "But 
thou  wdl  be  the  more  stirred  up  to  the  love  of  good  works  " 
And  such  persons  forget  that  this  is  the  very  form  used  by  the 
apostle   him.self,  Heb.  x.  24.   /tui  xaravow^ei'  uAA;jAou<  cif  na- 
polvafiov  ayawns  «fiii  KaXtov  inyt^v  which  these  objectors 
would  be  highly  displeased  with  me,  were  I  to  translate.  Let 
"■'  ' "''"'■  ""^  another  to  an  angry  contention  of  love  and 


^ood  works.  From  these  examples  it  appears,  that  the  word 
IS  used  to  signify  incitement  oi  any  kind;  and  if  taken  in  a 
medical  sense,  to  express  the  burning  Jit  of  an  ague  ;  it  is  also 
taken  to  express  a  strong  excitement  to  the  \Q\e  of  God  and 
man,  and  to  the  fruits  by  which  such  love  can  be  best  proved  ; 
and  in  the  cjise  before  us,  there  was  certainly  nothing  contra- 
ry to  this  pure  principle  in  eiUier  of  those  lieavenly  men. 
bee  also  Kypke  on  Heb.  i.  24. 

40.  Being  recommended— unto  the  grace  of  Goif.]  Much 
stress  has  been  laid  upon  this,  to  show  that  iJarnabas  was  in 
the  wrone.  and  Paul  in  the  right,  becau.se  "the  biethreii  re- 
commend Paul  and  Silas  to  the  grace  of  God  ;  but  they  did  not 
recommend  Barnabas  and  John  Mark  :  this  proves  that  the 
church  condemned  the  conduct  of  Barnabas,  but  approved 
that  of  Paul."  Now,  there  is  no  proof  that  the  church  did  not 
recommend  Barnabas  to  the  grace  of  God,  as  well  as  Paul  • 
but  as  Si.  Luke  had  for  the  present  drooped  the  story  of  Bar- 
nabas, and  was  now  going  on  with  that  of  Paul  and  Silas,  he  be- 
gins It  at  this  point,  viz.  his  being  recommended  by  the  breth- 
ren to  the  grace  of  God ;  and  then  goes  on  to  tcllbf  his  pro- 
gress in  Syria,  Derbe,  Lystra,  die.  &c.  See  the  next  chapter 
And  with  this  verse  should  the  following  chapter  begin  ;  and 
inis  IS  the  division  followed  by  the  most  correct  copies  of  the 

41.  Confirming  the  churc?ies.]  This  was  the  object  of  his 
journey:  they  were  young  converts,  and  had  need  of  estnblish- 
meni,  and  there  is  no  doubt  that  by  showing  them  the  decision 
made  ,-ii  the  late  council  of  Jerusalem,  their  faith  was  greatly 
strengthened,  their  hope  confirmed,  and  their  love  increased 
It  w.is  this  consideration,  no  doubt,  thatled  some  ancient  MSS. 
and  some  \  ersions  to  add  here,  They  delivered  them  the  d'- 
trees  of  the  apostles  and  elders  to  keep ;  which  clause  cer 
loiniy  was  not  an  original  part  of  the  text,  but  seems  to  liave 


been  borrowed  from  the  fourtli  verse  of  the  following  chaoter 
Some  have  thought  that  the  fourth  and  fifth  verses  of  the  next 
chapter  really  belong  to  this  place ;  or  that  the  Jlrst,  second, 
and  third  verses  of  it  should  be  rend  in  a  parenthesis  :  but  of 
tills  there  does  not  appear  to  he  any  particular  necessity. 

On  the  precept  concerning  Wood,  I  have  referred  not  only  to 
my  note  on  Gen.  ix  4.  but  also  to  additional  observations  at  the 
end  of  this  chapter :  for  the-se  observations  I  am  indebted  to  an 
e.vcelleiit  work  of  Ur.  Uelaney,  entitled.  Revelation  Examined 
irtth  Cayidour ;  a  work  of  uncommon  merit,  and  too  little 
known.  It  is  in  three  sma^ll  volumes  8vo.  and  comprises  a 
number  of  dissertations  on  the  most  important  facts  and  his- 
tories in  the  Sacred  Writings;  and  especially  those  which 
have  been  cavilled  at  by  Deists  and  freethinkers  of  every  de- 
scription. In  every  case  he  is  master  of  his  subject ;  and  in 
every  instance,  his  pretended  Anakim  opponents  are  grass  hoo- 
pers m  his  hands.  *  f 
"  As  to  the  precept  before  us,  of  not  eating  the  blood  with 
the  Hesli  of  the  creatures,  it  is  evident  that,  besides  the  reason 
expres.sly  assigned  by  <;od  himself  for  this  prohibition,  there 
are  al.^o  several  othei-s  (very  wise  and  very  important)  why  it 
should  be  made.  '  j  ' 
"  In  the  first  i)lace  then,  let  me  ask  any  man,  that  is  capa- 
ble  of  rational  relleetion.  Whether  he  imagines  it  would  be 
hard  or  unreasonal)le  in  Almighty  God,  when  he  granted  man 
a  right  to  lake  away  the  lives  of  other  creatures  for  food  :  lo 
mike  such  a  reserve  in  that  erant,  as  might  be  a  perpetual 
monition  to  mankind,  that  God  was  the  author  and  giver  of 
life  f  it  is  certain  such  a  monition  could  have  no  ill  effect 
find  might,  at  the  same  time,  be  of  infinite  advantage  in  kceii- 
ing  up  a  constiint  sense  of  dependance  upon  God,  and  grati- 
tude to  him,  in  the  minds  of  his  creatures.  And  what  could 
answer  these  ends  better,  than  reserving  the  blood  for  sacred 
use  /  and  assigning  that  very  reason,  because  it  was  the  life ; 
as  a  natural  and  necessary  monition  to  mankind,  that  God 
was  the  author  and  giver  of  life. 

"  When  God  gave  man  the  fruits  of  tlie  earth  for  ffH>d,  yet 
he  gave  tliem  vvitli  an  exception  to  the  fruit  of  the  tree  of 
knowledge;  and  in  the  same  analogy,  when  he  gives  him  the 
llesli  of  the  creatures  for  food,  he  gives  it  with  an  exception  to 
lUeOlood.  Unlimited  grants  would  but  intlame  our  vanity, 
and  blot  out  that  sense  of  dependance  upon  the  Divine  Being, 
which  is  equally  necessary  to  our  humility  and  our  happiness! 
"  Again  :  if  (Vod  foresaw  that  an  unlimited  grant  would  be 
the  cause  of  much  unnecessary  cruelly  lo  the  creatures  :  that 
surely  was  a  sufficient  reason  with  infinite  goodness,  why  a 
limitation  should  be  made.  Now,  if  we  find  such  cruelties 
wantonly  exercised,  where  such  limiUitions  are  not  known 
or  not  regarded,  then  surely  we  must  conclude,  that  the  limi- 
liitioii  was  merciful,  and  wise,  and  well  appointed.  Plutarch 
(ells  us,  th.it  it  was  customary  in  his  time,  (o  run  red  hoi  spits 
through  Die  bodies  of  live  swine,  and  to  stamp  upon  the  uduers 
of  sows  ready  to  farrow,  to  make  their  flesh  more  delicious. 
And,  I  believe.  Christians  liave  heard  of  whipping  pi^'s  and 
torturing  other  creatures  to  death,  for  Ihe  saine  reasons 
Could  these  CI  ueltics  be  committed,  if  such  men  thoiishl  tlicmi 
selves  bound  in  conscience  to  abstain  from  all  unnecessary 
cruelty  to  the  creatures  1  and  to  blood  them  lo  death,  with  all 
the  despatch  they  could,  before  they  touched  them  for  ff>od. 

"  But  this  is  not  all  :  cruellies  are  congenial,  and  rise  by  an 
easy  gradation,  from  being  practised  upon  brut«>s,  to  be  ex- 
erted even  ag.iinst  men.  Tims  it  is  notorious,  that  the  Scythi- 
ans, from  drinking  the  blood  of  their  cattle,  prrx'eeded  to 
drink  the  blood  of  their  enemies,  (as  Heroiiotus  assures  iis 
they  did  ;)  and  certainly  the  most  natural  means  of  guarding 
mankind  against  such  cruellies,  was  to  guard  them  against 
the  least  approaches  to  it  ;  by  obliging  them  lo  absUiin  reli- 
giously from  blood,  and  all  unnecessary  cmelty  lo  the  brute 
creation.  And  if  evil  foreseen  to  the  brute  c^-eation  from  eat- 
ing their  blood,  was  a  wise  reason  why  such  food  should  be 
prohibited  to  men  ;  evil  foreseen  to  man  himself,  from  such 
an  allowance,  will,  I  believe,  be  owned  a  very  good  additional 
reason  for  such  a  prohibition  ;  and  will  anv  man  say,  that  the 
Scythian  cruelty  now  mentioned  is  no  evil'? 

"  .\gain  :  All  animals  that  feed  upon  blood  are  observed  to 
be  much  more  furious  than  others.  Will  any  man  say  that 
much  of  their  fury  is  not  owing  to  their  food?  Have  not 
creatures  of  the  same  kind  been  found  to  differ  greatly  in 
their  teinpei-s,  from  the  difference  of  their  diet;  I  believe  it 
will  be  allowed,  that  blood  is  a  very  hoi  inflaming  food.  Even 
flesh  is  an  inflaming  faslldioiis  diet,  inspiring  pride  and  inso- 
lence :  and  therefore  with  infinite  wisdom  was  murder  so 
solemnly  and  immediately  prohibited  by  God,  upon  the  per- 
mission of  animal  food  to  mankind. 

"  Bull's  bln<id  was  a  common  poison  with  the  ancients  :  can 
we  imagine  there  wiis  any  peculiar  malignity  in  the  blood  of 
that  creature  above  any  other?  Or  may  we  not  rather  ima- 
gine that  the  malignity  is  now  only  abated  by  the  mixtures 
commonly  conveyed  into  the  stomach  with  it  1  It  is  doubt- 
less matter  of  much  consolation  to  be  assured,  that  the  poison 
of  our  luxury  is  well  qualified. 

"  We,  of  these  nations,  who  are  wont  to  feed  largely  upon 
flesh,  are  observed  to  be  remarkably  subject  to  evil,  scorbutic 
'labils:  and  if  physicians  are  right  in  ascribing  these  evils  to 
our  food,  I  believe  it  can  scarcely  be  denied  that  the  grosser, 
lesser  digested  juices  of  that  food,  contribute  much  more  to- 
wards them,  than  those  juices  which  are  purer,  and  more  di 
397 


Dissertatvon  concerning  the 


THE  ACTS. 


imlawfulness  of  eating  blood. 


Rested;  and  therefore,  blood,  as  the  grossest  of  all  animal 
Juices,  must  of  necessity  do  most  mischief  And  as  grosser, 
less  digested  juices  are  less  salutary,  they  must  for  that  very 
reason,  be  less  elegant,  and  less  pleasing  to  an  untainted  pa- 
late :  and  whereas  it  is  found  by  experience,  that  bathing  and 
cleanliness  are  a  great  relief  from  scorbutic  infections,  there 
is  no  doubt  that  this  w;is  the  very  reason  why  God  prescribed 
washing  the  clothes,  and  bathing  in  water,  as  the  constant 
penalties  of  eating  flesh  with  the  blood  in  it. 

"And  as  all  flesh  which  hath  the  blood  drained  from  it,  is 
more  salutary,  and  will  "keep  better,  and  will  consequently  be 
more  useful ;  it  is  evident,  that  the  ends  of  life  and  health  will 
be  better  answered  by  draining  away  the  blood,  with  all  the 
care  we  can,  from  all  the  flesh  we  eat;  but  then  it  must  be 
owned  that  the  purposes  of  luxui^,  as  well  as  cruelty,  will  be 
far  belter  served  by  the  contrary  practice. 

"  And  forasmucli  as  the  to  ttviktov  "xpi-as,  (suffocated  or 
strangled  flesh)  was  in  high  esteem  in  point  of  deliciousness 
with  all  the  ancients,  and  is  so  still  with  the  present  patrons 
of  luxury  ;  it  is  evident  that  the  apostles  in  enjoining  absti- 
nence from  blood  and  things  strangled,  did  so  far  prohibit 
luxury  and  intemperance,  as  well  as  cruelty. 

"  Besides  this,  where  the  ends  of  luxury  cannot  be  served 
by  blooding,  the  temptations  to  cruelty  are  cut  off:  and  in  this 
is  manifested  the  wisdom  of  God,  in  prescribing  such  a  death 
to  the  creatures,  as  would  most  effectually  prevent  all  tempta- 
tions to  cruelty.  And  God's  intention  in  this  matter,  once 
known,  is  an  effectual  prohibition  of  all  unnecessary  cruelty, 
in  killing  the  creatui-es,  to  all  that  fear  him  ;  though  neither 
this  nor  any  thing  else,  can  absolutely  correct  the  evil  disposi- 
tions of  men,  or  put  cruelty  out  of  their  power. 

"  Farther  yet ;  Maimonides  assures  us,  that  the  eating  of 
blood  gave  occasion  to  one  kind  of  early  idolatry  among  the 
Zabii  in  the  East ;  the  worship  of  demons,  whose  food,  as 
they  imagined,  was  blood  :  and  therefore  they  who  adored 
them  had  communion  with  them,  by  eating  the  same  food. 
And  it  is  remarkable,  that  though  they  did  eat  blood  in  honour 
of  their  demons,  yet  even  they  thought  it  'bul  and  detestable 
fond.  And  it  is  certain  that  Arnobius  upbraids  the  heathen 
with  tearing  and  devouring  goats  alive,  in  !ionour  of  Bacchus, 
in  that  allected  fury,  to  which  they  wrovight  themselves  up, 
in  the  celebration  of  his  mad  and  monstrous  rites. 

"  Now,  if  God  had  not  foreseen  tliese  cruelties,  corruptions, 
and  inconveniences,  consequent  to  the  eating  of  blood,  should 
we  justly  deem  him  infinitely  wise'?  And  if,  foreseeing  them, 
he  had  not  yet  prohibited  them  in  their  cause,  (which  was  at 
once  the  wisest  and  the  most  effectup.l  prohibition,)  could  we 
justly  deem  him  infinitely  good  and  /^'racious  to  his  creatures'? 
Wh«»n,  therefore,  we  find  him,  infinitely  wise  in  foreseeing, 
and  infinitely  good  in  forbidding  such  abominable  practices  ; 
do  we  yet  hesitate  to  conclude  such  prohibitions,  the  effects 
of  infinite  wisdom  and  goodness  ■? 

"  But  here  it  may  be  asked,  if  one  main  intention  of  Al- 
mighty God,  in  prohibiting  blood  and  things  strangled,  was  to 
restrain  men  from  luxury  as  well  as  cruelty,  why  did  he  not 
rather  choose  to  prohibit  luxury  and  cruelty  in  express  terms'? 
"  To  tliis  I  answei",  that  prohibiting  the  means  was  tlie  sure 
way  to  prohibit  the  end.  If  God  had  only  proliibited  luxury  and 
cruelty  in  general,  every  man's  own  temper,  the  custom  of 
his  counti-y,  his  humanity  or  inhumanity,  his  temperance  or 
gluttony,  would  have  been  the  measures  of  that  iuxury  and 
cnielty  ;  and  then,  some  would  have  been  cruel  as  camiihals, 
savage  as  Sc}/thia7is,  and  luxurious  as  Sybarites,  without 
imagining  they  were  so:  and  others,  as  falsely  and  foolishly 
merciful  and  abstemious  as  the  Pythagoreans  ;  and  so  either 
the  command  would  have  been  disobeyed,  or  the  blessing  de- 
feated :  tliough,  at  the  same  time,  tliis  conduct  hath  no  way 
precluded  God  from  giving  pai'ticular  express  prohibitions, 
botli  of  luxury  and  cruelty,  in  several  parts  of  the  scriptures. 
"  Hut  still  it  may  be  imagined,  that  Christians  are  now, 
some  way  or  other,  exempted  from  this  abstinence ;  and 
therefore,  to  remove  all  mistakes  of  this  kind,  1  now  proceed 
to  show,  that  this  prohibition  of  eating  blood  lies  upon  afl 
mankitul  to  this  day ;  and  upon  Christians  in  a  peculiar 
manner. 

"  And  the  proof  of  this  lies  within  the  compass  of  one  plain 
argument,  obviwis  to  every  capacity  ;  which  is  as  follows  : — 
"  If  the  eating  of  blood  never  was  permitted,  either  before 
the  flood  or  after  the  flood,  or  under  the  Law,  or  under  the 
Gospel  ;  then  surely,  no  man  in  his  senses  will  say  it  is  now 
lawful  to  eat  it. 

Now,  that  it  never  was  permitted  in  any  of  these  periods,  is 
undeniable.  Nay,  the  argument  is  yet  stronger ;  for  it  was 
not  only  not  permitted  in  any  of  these  periods,  but,  in  truth, 
it  is  plainly  enough  prohibited  in  the  first  of  them  ;  and  I 
think,  as  clearly  prohibited  in  all  the  rest. 

"  First,  I  say,  the  eating  of  any  living  creature,  and  conse- 
quently of  blood,  is  not  only  not  granted  before  the  flood,  biU 
plainly  enough  prohibited,  in  that  part  of  the  curse  denounced 
upon  man  after  the  fall,  '  Cursed  is  the  ground  for  thy  sake; 
in  sorrow  slialt  tliou  eat  of  it,  all  the  days  of  thy  life  ;  thorns 
also  and  thistles  shall  it  bring  forth  to  thee  :  and  thou  shalt 
eat  the  herb  of  the  field.     In  the  sweat  of  thy  face  shalt  thou 
eat  bread  :  till  thou  return  to  the  ground.'    Can  any  thing  be 
P**'"er  than,  that  man  is  here  condemned  to  eat  bread,  and 
I.  A  ■?  °^  "'^  ''eld,  to  the  day  of  his  death ! 
And  thus  we  see  that  man  had  no  right  to  the  blood  of  the 
398 


creatures  before  the  flood.  That  he  had  no  right  after  this, 
from  the  grant  made  to  Noah ;  that  no  man  had  any  right  to  it 
from  any  concession  in  the  law  of  Moses,  but  quite  the  con- 
trary, is  undoubted.  The  only  question  then  is,  whether  any 
such  permission  hath  been  made  under  the  Gospel  7  And 
that  there  hath  not,  but  the  direct  contrary,  I  now  come  to 
prove,  from  the  fifteenth  chapter  of  the  Acts  :  where  we  read, 
that  after  a  long  and  solemn  debate  upon  the  question.  Whe- 
ther the  Gentile  converts  to  Christianity  were  obliged  to  ob- 
serve the  law  of  Noses'?  It  was  at  last  determined,  that  they 
were  not ;  and  that  no  more  should  be  required  of  them,  than 
to  abstain  fro?n  pollutions  of  idols,  andfrom  fornication,  and 
from  things  strangled,  and  from  blood.  And  accordingly,  a 
most  solemn  decree  was  drawn  up  to  that  purpose,  by  the 
apostles,  and  elders,  and  the  whole  church  at  Jerusalem ;  and 
transmitted  in  letters  to  tlic  brethren  at  Antioch,  Syria,  and 
Cilicia,  by  four  deputies  of  principal  note  :  Paul  and  Barna- 
bas, Judas  and  Silas.  Ancf  these  letters  were  conceived  in 
these  terms :  For  J  seemed  good  to  the  Holy  Ghost,  and  to  us, 
&c.     See  verses  28,  29. 

"Now,  if  this  decree  be  obligatory  upon  all  Christians,  then 
can  it  no  longer  be  a  doubt  with  any  Christian,  whether  he  is 
obliged  to  abstain  from  blood  and  things  strangled.  And  if 
the  direction  of  any  one  apostle,  inspired  of  God,  be  obligatory, 
certainly  it  can  be  no  doubt,  whether  a  solemn  decision  of  all 
the  apostles,  expressly  declaring  the  joint  determination  of  the 
Holy  Ghost  in  the  point  be  also  obligatory. 

"  The  only  question  then  is,  whether  this  apostolic  decree 
hath  been  since  repealed  ;  and  this  will  best  appear,  by  con- 
sidering the  arguments  for  this  repeal,  produced  by  the  advo- 
cates for  eating  blood  :  which  I  now  come  to  examine. 

"  First  then,  it  is  said,  that  this  decree  of  the  apostles  was 
only  temporary,  to  prevent  giving  otlence  to  the  Jews,  in  the 
infancy  of  the  Cla-istian  religion  ;  and  consequently  the  rea- 
son of  it  is  long  since  ceased ;  and  that  cessation  is  a  virtual 
repeal. 

"  In  answer  to  this,  I  desire  it  may  be  considered,  whether 
the  reasons  now  mentioned,  for  abstaining  from  blood,  do  not 
equally  extend  to  all  ages  and  nations  of  the  world ;  and  if 
they  do,  it  is  evident  this  injunction  of  the  apostles  had  no  pe- 
culiar relation,  either  to  the  infancy  of  the  Christian  religion, 
or  to  the  people  of  the  Jews :  unless  it  be  thought  that  the 
Jews  are  the  only  people  in  the  world  who  are  obliged  to  ab- 
stain from  cruelty  to  the  creatures,  or  to  recognize  God  as  the 
author  and  giver  of  life  ;  or  that  this  nation  only  were  entitled 
to  the  atonement  made  by  blood  ;  and  if  so,  how  came  sacrifi- 
ces to  be  instituted  immediately  after  the  fall?  And  how 
came  blood  to  be  prohibited  to  all  the  sons  of  Noah,  before 
there  was  any  such  thing  as  a  Jew  in  the  world  ■?  This  pre- 
tence then  seems  very  ill-founded. 

"  It  may  indeed  be  urged  with  much  more  plausibility  by 
Christians,  that  blood  being  consecrated  to  the  making  ot 
atonement  for  sin,  as  a  type  of  the  sacrifice  of  Christ;  and 
that  atonement  being  now  received  by  his  blood,  as  St.  Paul 
expresses  it,  in  the  fifth  chapter  of  his  epistle  to  the  Romans, 
the  reason  of  abstinence  in  this  point  is  now  ceased ;  and, 
consequently,  that  this  abstinence  is  no  longer  a  duty. 

"  But  then  it  must  be  remembered,  in  answer  to  this  rea- 
soning, that  the  apostolic  decree  against  blood  was  past  many 
years  after  this  atonement  was  made :  and,  surely,  it  is  no 
more  unreasonable  to  abstain  from  blood  now,  in  commemo- 
ration of  the  atonement  made  by  the  blood  of  Christ,  for  the 
sins  of  the  whole  world  ;  tlian  it  was  before  to  abstain  from  it 
in  the  view  of  that  atonement. 

"Again,  it  is  objected,  that  creatures  which  died  of  them- 
selves, and  consequently  bad  the  blood  in  them,  might  be 
given  to  the  stranger,  or  sold  to  an  alien  ;  and  it  is  evident, 
that  the  stranger  and  alien  were  in  this  case  permitted  to  eat 
blood. 

"  And  what  then  ■?  the  question  is,  concerning  the  eating  of 
blood  separate  from  the  creature,  or  eating  the  blood  design- 
edly left  in  the  creature,  to  serve  any  end  of  luxury  or  cru- 
elty :  and  eating  blood  in  either  of  these  ways,  is  what  I 
esteem  to  be  unlawful :  the  eating  of  blood  as  such,  was  never 
imagined  an  action,  simply,  and  in  itself,  sinful ;  though  it 
was,  and  is,  criminal,  in  certain  circumstances,  from  the  rea- 
son and  nature  of  things,  as  well  as  the  divine  prohibition  ; 
and  it  was  prohibited,  for  very  wise  and  very  important  rea- 
sons ;  and  when  those  reasons  ceased,  as  in  the  insiahce  ob- 
jected, the  prohibition  ceased  too  :  and  therefore  this  objec- 
tion is  so  far  from  overthrowing  the  doctrine  l.iid  down,  that 
in  truth  it  confirms  it;  for  what  can  be  a  clearer  proof,  that 
the  reasons  of  any  divine  prohibition  are  rightly  assigned, 
than  this,  that  as  soon  as  those  reasons  cease,  the  prohibition 
ceases  also  ■?  When  the  creature  died  of  itself,  its  blood 
could  neither  be  poured  out  upon  the  altar  for  atonement,  nor 
abused  to  idolatry  ;  nor  reverenced,  in  recognition  of  God's 
being  the  author  and  giver  of  life  :  nor  spilt,  to  prevent  cru- 
elty in  the  use  of  the  creatures ;  and  therefore,  there,  such  a 
small  portion  of  it  as  could  not  be  separated  from  the  flesh, 
was  permitted  to  be  eaten  with  it:  in  effect  permitted  even 
to  the  Jew,  under  a  very  light  penalty  ;  but  wliere  there  was 
a  possibility,  either  of  cruelty  or  abuse,  there  it  was  more 
strictly  prohibited ;  and  for  this  reason,  when  a  creature  was 
torn  by  a  beast,  there  the  flesh  was  not  to  be  touched  by  any 
Imman  creature,  but  thrown  to  the  dogs ;  as  you  may  read  in 
the  22d  chapter  of  Exodus,  at  the  31st  verse  :  and  the  reason 


tyisserlation.  concerning  the 


CHAPTER  XV. 


unlawfulness  of  eating  blood. 


of  this  distinction  is  obvlons  ;  if  men  were  permitted  to  make  I  tence,  in  this  fifteenth  chapter  of  the  Acts,  upon  which  the 


any  ailvnnlage  of  creatures  torn  to  death  by  beasts,  what  an 
inlet  to  all  manner  of  cruelty  (as  Wfll  as  villany)  iniglit  such 
a  permission  be!  And  wlio  can  say  where  it  would  end  7 
Nay,  who  knows  liow  far  such  dilac'erations  miffht  even  be 
counterfeited  to  the  purposes  of  idolatry,  or  indulgence  in 
blood  1 

"  Again  :  I  must  beseech  all  Christians  seriously  to  attend 
to  the  tenor  of  the  words,  by  which  abstinence  from  blood 
and  things  strangled  isenjoinej:  'It  seemed  good  unto  the 
Holy  Ghost,  and  to  us,  (say  the  apostles,)  to  lay  upon  you  no 

?;reater  burthen  than  these  necessary  things  ;  That  ye  abstain 
rom  meals  oflTercd  to  idols,  and  from  blood,  and  from  things 
strangled,  and  from  fornication.'  If  these  abstinences  were 
only  intended  to  be  enjoined  for  a  season,  could  they  properly 
be  enjoined  under  the  denomination  of  'necessary  things  t' 
Is  that  the  proper  appellation  for  duties  of  a  transient,  tempo- 
rary observance  1  IJid  neither  the  apostles,  nor  the  Holy 
Ghost,  know  the  distinction  between  necessary  and  expedi- 
entl  Or,  suppose  it  not  convenient  to  make  that  distinction 
at  that  time  ;  now  came  things  of  a  temporary,  and  things  of 
an  eternal  obligation,  to  be  placed  upon  the  same  fool  of  ne- 
cessity, in  the  same  decree  1  Or,  were  fornication  and  idol 
pollutions  only  to  be  abstained  from  for  a  time  1  And  in 
compliment  to  the  infirmity  of  the  Jews  1  What  monstrous  ab- 
surdities are  these  7  And  what  a  train  of  them  arc  they  obliged 
to  maintain,  who  assert  this  decree  to  be  only  of  temporary 
obligation  7 

"  But  to  proceed  :  If  this  was  only  a  temporary  necessity, 
how  long  did  this  necessity  last  ? 

"To  this  Dr.  Hammond  answers,  that  it  lasted  till  the  Jews 
and  Gentiles  were  formed  into  one  communion.  And  St. 
Augustin  says,  that  it  lasted  till  the  time  that  no  carnal  Israel- 
ite appeared  in  the  church  of  the  Gentiles  ;  and  again,  that  it 
lasted  till  the  temple  and  the  Jewish  polity  were  destroyed. 

"  To  all  this  1  answer,  that,  if  the  two  first  opinions  are  ad- 
mitted, then,  the  necessity  of  obs<>rving  the  apostolic  decree 
continues  to  this  day  :  first,  because  the  Jews  and  Gentiles  are 
indisputably  not  yet  fully  formed  into  one  communion  :  and, 
secondly,  because  there  was  never  any  time,  wherein  there 
was  not  some  carnal  Israelite  in  the  church  ;  and  1  think  it 
must  bf  notorious  to  many  of  my  readers,  that  there  arc  some 
such  even  in  this  part  of  the  Cliristian  church,  at  this  day : 
and  so  doubtless  in  every  Christian  church  over  the  face  of 
the  whole  earth  ;  and  therefore  both  these  opinions  are  wild 
and  unsupported. 

"As  to  the  third  opinion,  viz.  that  the  necessity  of  observ- 
ing this  decree  lasted  only  till  the  destruction  of  the  Jewish 
temple  and  polity  ;  to  this  I  answer,  that  whatever  may  be 
thought  of  the  necessity  of  this  decree,  it  is  evident  that  the 
wisdom  of  it,  and  the  advantaizoof  that  abstinence  which  was 
due  to  it,  extended  nuich  farlli<-r.  Since,  witliout  this,  that 
calumny  imputed  to  Christians,  of  killing  infants  in  their  as- 
semblies, and  drinking  their  blood,  could  never  be  so  easily 
and  so  efieclnally  confuted  ;  for  nothing  could  do  this  so  tho- 
roughly, as  d>ijioMstrating  that  it  was  a  fundamental  princi- 
ple with  Clirisli.ins  to  touch  no  blood  of  any  kind  :  ana  what 
could  iliiuoMslrati'  this  so  effectually  as  dying  in  attestation  to 
the  truth  of  it !  iis  it  is  notorio\i.s,  both  from  tlie  apologists  and 
the  ecclesiastical  historians,  that  many  Clu-istian  martyrs  did. 
"  But  it  is  farther  urued,  that  this  apostolic  decree  was  only 
given  to  the  Jewish  proselytes  ;  and,  consequently,  that  the 
necessity  of  abstaining  from  blood  and  things  strangled,  rela- 
ted to  them  only  ;  this,  they  tell  us,  appears,  '  in  that  the  apos- 
tle, when  he  preached  in  any  city,  did  it  as  vet  in  the  syna- 
gogues of  the  Jews  ;  whither  the'G.-ntiles  cou'ld  not  come,  un- 
less they  were  proselytes  of  the  gate.' 

"  Now,  this  opinion,  I  think,  will  he  sufflciently  confuted, 
by  dpinonstraling  these  two  things  ;  first,  thai  before  the  pass- 
ing of  this  decree,  St.  Paul  preache<l  Christianity  to  the  whole 
body  of  the  Gentiles,  nt  .\niioch;  and,  secondly,  tliat  this  de- 
cree is  directed  to  the  Gentiles  at  large,  and  not  to  the  Jewish 
proselytes. 

"  Now,  this  transaction  at  .Vntioch  happened  seven  years 
before  the  decree  against  blood  and  things  strangled,  was 
passed  by  the  apostles  at  Jerusalem.  Can  any  man  in  his 
senses  doubt,  after  this,  whether  the  apostles  urenchcd  to  the 
Gentiles  before  the  passing  of  that  decree  7  When  it  appears, 
from  tlie  words  now  recited,  that  the  apostles  not  only 
preaclied  to  the  Gentiles,  but  preached  to  them  in  contradis- 
tinction to  the  Jews;  and  does  any  man  know  the  Jews  ao  lit- 
•  tie,  as  to  imagine  that  when  the  apostles  turned  to  the  Gentiles, 
from  them,  the  Jews  would  after  this  suffer  those  apostles  to 
preach  to  the  Gentiles  in  their  synagogues  7  Besides,  the  text 
says,  that  the  word  ol  tlie  Ixjrd  was  published  throughout  all 
the  region  ;  consequently  the  apostles  were  so  far  from  con- 
fining themselves  to  the'Jewish  synagogue,  thatthev  were  not 
confined  even  to  the  extent  of  that  ample  city,  but  preached 
throughout  the  whole  country.  Tliis  opinion,  then,  tliut  the 
apostles  preached  only  to  the  Jews  and  proselytes  before  tlie 
passing  of  this  decree  against  l)lof)d  at  Jerusalem,  is  demon 
strably  false  ;  and  if  they  preached  to  the  Gentiles  at  large,  to 
whom  else  can  that  decree  be  directed  7  It  is  directed  to  the 
f.entile  converts  at  large  ;  and  who  can  we  imagine  those 
converts  were  but  those  to  whom  Clu-istianity  was  preached, 
1.  «.  the  Gentiles  at  large  7  j  r  ' 

"  But  this  is  yet  farther  demonstrated,  from  St.  James's  sen- 


aposlolic  decree  is  founded.     His  words  are  these  : 

"  19.  Wherefore  my  sentence  is,  tliat  we  trouble  not  them 
which  from  among  the  Gentiles  are  turned  to  God. 

''  20.  But  that  we  write  unto  them,  that  they  abstain  from  pol- 
lutions of  idols,  and  from  fornication,  and  from  things  stran- 
gled, and  from  blood. 

"21.  For  Moses  of  old  time  hath  in  every  city  them  that 
preach  him,  being  read  in  tlie  synagogues  every  Sabbath  day. 
"  What  then  1  what  if  Moses  had  those  that  preached  him 
in  the  synagogues  every  Sabbath  7  Why  then,  there  was  no 
necessity  of  writing  upon  these  points  to  any  of  those  who 
wore  admitted  into  the  synagogues  ;  because  they  knew, 
from  the  writings  of  Mos.>s.  that  all  these  tilings  were,  from 
the  foundation  of  tlie  world,  unlawful  to  the  whole  race  of 
Adam. 

"  My  sentence  (says  the  apostle)  is,  that  we  write  to  the 
Gentile  ciHiverls  upon  these  points  ;  for  .Moses  hath  those  of  old 
in  every  city,  that  preach  him,  i.  e.  there  is  no  necessity  of 
writini;  to  any  Jewish  convert,  or  to  any  proselyte  convert  to 
Christianity,  to  abstain 'from  Ihese  things;  because  all  that 
are  admitted  into  the  synagogues,  (as  the  proselytes  were,) 
know  all  these  things  suiflciently  already  ;  and  accordingly, 
upon  tliis  sentence  of  St.  James,  the  decree  was  founded  and 
directed  :  doubtless,  from  the  nature  of  the  thing,  directed  to 
those  whom  it  was  fitting  and  necessary  to  inform  upon  these 
points,  1.  e.  those  who  were  unacquainted  with  the  writings 
of  Moses;  for  the  decree,  as  far  as  it  contained  a  direction  to 
certain  duties,  could  give  no  infoniiation  to  any  others. 

"  Again  :  An  objection  is  raised  a^inst  this  doctrine  from 
the  conclusion  of  the  decree,  ye  do  well:  insinuating,  that 
though  they  should  do  well  to  observe  it,  yet  they  did  no  ill  in 
not  observing  it. 

"  I  answer,  that  doing  well,  in  the  style  of  Scripture,  as  well 
as  conunon  s])eech,  is  acting  agreeably  toour  duty  ;  and  doing 
well  in  necessary  things,  must  certainly  be  actifig  agreeably 
to  necessary  duty ;  and  certainly  the  same  duty  canuut  be  at 
the  same  time  iiecess;iry  and  intfifferent. 

"  But  it  is  objected,  that  if  the  points  contained  in  this  de- 
cree, are  not  parts  of  the  Mosaic  law,  the  decree  has  no  rela- 
tion to  the  question  in  debate  ;  fo.  the  debate  w;is  wlieth.-r  tlie 
Gentile  converts  to  Christianity  should  be  obliged  to  observe 
the  law  of  Moses  7 

"I  answer,  that  the  decree  hath  the  clearest  relation  to  the 
question;  inasmuch  as  it  is  a  decision,  that  the  Gentile  con- 
verts were  not  obliged  to  observe  the  law  of  Moses.  It  hath 
at  the  same  time  a  plain  relation  to  the  point  in  question  ;  for 
what  could  be  more  proper,  than  to  take  that  occasion  to  let 
the  Gentiles  know,  that  they  were  obliged  to  the  observance  of 
such  duties  as  were  obligatory  antecedently  to  the  law'of  Clo- 
ses, though  they  were  exempted  from  Ihat"law7 

"Again,  it  is  urged,  that  this  decree  could  only  oblige  thoso 
to  whom  it  was  directed,  i.  e.  the  Gentiles  of  Antioch,  and  .-^y- 
ria,  and  Cilicia. 

"As  if  the  decree,  and  the  reason  of  it,  did  not  equally  ex- 
tend  to  all  Gentile  converts  throughout  the  whole  woild.  And 
as  if  this  doctrine  were  only  taught  and  received  in  those  par- 
ticular regions  ;  when  it  is  evident,  beyond  a  possibility  ol 
boing  denied  or  doubted,  that  all  Christians  in  every  region 
of  the  earth,  were  taught,  and  actually  embraced  the  same 
doctrine,  at  least,  for  the  first  three  hundred  years  after 
Christ. 

"  But  it  is  still  objected,  that  this  dispute  could  not  have 
happened  otherwise  than  between  (ientile  and  Jiidaizing con- 
verts ;  and  consequently,  the  decision  of  it  must  have  re.=*pect 
to  tlie  omduct  which  it  was  then  npcessary  the  Gentiles 
should  hold,  with  regard  to  the  Jews,  who  could  not  convei-so 
witli  them  upon  the  foot  of  a  friendly  coinmuiiicalion.  could 
not  sit  at  meat,  &c.  unless  the  Gentiles  abstained  from  blood, 
&c.  ' 

"  Consequently,  that  this  necessity  is  now  ceased. 
"  In  answer  to  this,  admitting  the  premises,  I  must  own  I 
cannot  see  how  this  conclusion  follows  from  them,  as    long 
as  there  are  Jews  and  Mahometans  in  tlie  world  to  be  con 
verted  to  the  Christian  religion. 

"  Fornication,  idolatry,  luxury,  and  cruelty  to  the  creatures, 
are  proliiblted  by  this  decree;  and  an  original  precept  from 
God  to  Noah,  of  manifold  advantage  to  mankind,  restored  :  is 
it  to  be  believed,  the  apostles  could  stand  in  need  of  a  particu- 
lar occasion  to  prohibit  those  enormities  ;  or  to  restore  tliis 
blessing  7 

"  Fornication  did  not  appear  to  the  heathen  world  to  be  con- 
trary to  the  law  of  nature;  (nor  do  the  libertines  of  the  age 
see  it  to  be  so  to  this  day  ;)  and  as  they  had  no  restraints  upon 
intemperance,  their  luxury  of  food  greatly  c<^)ntribuied  to 
make  them  abandoned.  How  then  could  the  apostles,  whose 
business  it  was  to  reform  the  world,  pretend  to  amend  man- 
kind, without  recovering  them  from  these  corruptions  7  And 
wliat  more  effectual  method  could  they  take  to  recover  them, 
than  a  most  solemn  and  sacred  injunction  of  abstinence  in 
those  points  contained  in  the  decree  of  Jerusalem  7  And  that 
the  apostles  had  nothing  less  than  this  in  view  from  that  de- 
cree, is,  1  think,  fairly  and  fully  to  be  collected  from  these 
words  of  St.  Luke.  Acts  xvi.  4,  5.  And  as  (hey  (i.  e.  Paul  and 
his  companions)  trent  through  the  cities,  tliey  delivered  them 
the  decrees  for  to  keep,  that  teere  ordained  of  the  apos- 
tles and  elders  which  were  at  Jerusalem,  and  so  were  tht 
399 


Dissertation  concerning  the 


THE  ACTS. 


unlawfulness  of  eating  blood. 


churches  estaliUshed  in  the  faith,  and  increased  in  number 
daily.  ,      ,     I,     J 

"  Now  the  decree  here  referred  to,  is  evidently  the  decree 
concerning  blood,  &c.  from  the  observance  of  which,  the 
churches  were  not  only  increased,  by  opening  the  way  to  a 
more  friendly  communication  with  the  Jews,  and  so  facilita- 
ting their  admission  into  the  Christian  church ;  but  they  were 
likewise  established  in  the  faith.  Does  this  expression  mean 
nothing  !  Might  we  not  conclude  from  it,  with  some  appear- 
ance of  reason,  that  the  Christian  religion  had  been  defective 
without  this  establishment  1 

"  But  there  are  yet  two  other,  main  fundamental  objections 
against  this  doctrine,  taken  from  the  declarations  of  our  Sa- 
vTour,  St.  Peter,  and  f>t.  Paul. 

"  And  the  first  of  them  is  built  upon  these  words  of  our 
blessed  Saviour,  on  the  15th  chapter  of  St.  Matthew,  at  the 
eleventh  verse,  Not  that  which goelh  into  the  mouthdefileth  the 
man,  but  that  which  cometh  out  of  the  mouth.  From  hence  it 
is  ijiferred,  that  a  man  may  eat  or  drink  any  thing  without 
sin,  notwithstanding  the  apostolic  decree. 

"  But  surely  no  Christian  would  say  this,  that  saw  the  ab- 
surdities of  this  assertion  ;  for  if  this  declaration  of  our  Sa- 
viour's destroys  the  validity  of  the  apostolic  decree,  then  it 
will  follow  : 

"  First,  That  this  decree  was  repealed  just  twenty  years  be- 
fore it  was  made,  which  is  surely  a  very  extraordinary  suppo- 
sition ;  for  whoever  looks  into  the  chronology  of  his  Bible  will 
find,  that  these  words  of  our  Saviour  were  spoken  twenty 
years  before  the  apostolic  council  was  held  at  Jerusalem. 

"  Secondly,  It  will  follow,  that  the  whole  body  of  the  apos- 
tles did,  after  full  debate  and  mature  deliberation,  make  a  most 
solemn  decree,  in  direct  contradiction  to  the  plain,  express 
declaration  of  their  blessed  Lord  and  Saviour. 

"And  this  supposition  is  surely  as  modest,  and  as  Christian, 
as  the  first  was  extraordinary:  nay,  more  ;  they  made  this  de- 
cree under  the  immediate  direction  and  influence  of  the  Spirit 
(if  Rod,  and  yet  made  it  in  direct  contradiction  to  the  declara- 
tion of  the  Son  of  God.  I  am  really  at  a  loss  to  think  whether 
the  absurdity  or  the  blasphemy  of  these  suppositions  is  most 
shocking.  Let  us  quit  them  then,  and  examine  our  Saviour's 
words  by  the  common  rules  of  reason. 

"  And  to  clear  this  point,  1  lay  this  down  as  a  plain  rule  of 
interpretation,  That  general  expressions  ought  not  to  be  ex- 
tended beyond  the  reason  of  them,  and  the  occasion  of  their 
being  delivered.  For  example,  St.  Paul,  in  the  tenth  chapter 
of  his  First  Epistle  to  the  Corinthians,  answering  the  argu- 
ments of  those  converts  who  pretended  they  might  innocently 
eat  of  those  things  offered  to  idols,  even  in  the  idol  temples, 
uses  these  word.s.  All  things  are  lawful  for  me,  but  all  things 
are  not  expedient.  Will  any  man  infer  from  hence,  that  mur- 
der, and  adultery,  and  incest,  were  lawful  to  St.  Paul  ?  Or  that 
he  thought  they  were'?  No,  surely  !  What  then  can  he  mean 
by  them  1  I  answer,  that  the  reason  and  occasion  of  them  must 
determine  that  question  ;  and  do  determine  the  plain  sense  of 
those  words  to  be  this :  All  things  that  are  lawful  to  any  other 
man,  are  also  lawful  to  ine  ;  but  every  thing  that  is  lawful  to 
be  done,  is  not  always  expedient :  though  the  liberty  you  look 
of  eati  ng  in  the  idol  temple  were  lawful ;  yet,  if  it  give  offence, 
you  ought  not  to  take  it. 

"In  the  same  manner  should  that  general  expression  of  our 
Saviour's  be  interpreted,  Not  thattchich  goeth  into  the  mouth, 
defilelh  the  man,  but  that  which  cometh  out  of  the  mouth,  that 
defilelh  the  man.  Does  any  man  imagine,  that  our  Saviour 
meant  to  give  f-ijJl  license  to  gluttony  and  intemperance  by  this 
declaration"!  Or  that  a  man  might  deliberately  swallow  poi- 
son by  virtue  of  these  words  ;  or,  in  general,  might  innocently 
eat  any  tiling  which  the  law  of  God  at  that  time  forbad  to  be 
eaten  7  These  were  strange  absurdities  to  be  supposed  :  the 
sense  of  the  declaration  then  must  be  drawn  from  the  reason 
and  occasion  of  it,  which  was  this :  The  Pharisees  were  offend- 
ed with  our  Saviour's  disciples  for  sitting  down  to  meat  before 
they  washed  their  hands,  contrary  to  the  tradition  of  the  el- 
ders ;  as  if  such  a  violation  of  a  traditional  precept,  were  sin 
and  a  pollution.  In  answer  to  tliis,  after  our  Saviour  hath 
shown  the  iniquity  and  absurdity  of  their  traditions,  he  adds. 
Not  that  ichich  goeth  into  the  mouth  defileth  the  man.  Now 
the  question  is,  what  he  meant  by  those  words'!  And  if  he 
himself  had  not  fold  us,  I  really  think  that  the  occasion  and 
common  sense  would  teach  us  to  understand  no  more  by  them, 
than  this,  that  it  is  not  any  little  soil  or  filth  taken  into  the 
mouth,  from  eating  with  unwashed  hands,  that  can  be  said  to 
defile  a  man ;  nothing  of  that  kind  can  be  called  a  pollution. 
This,  I  say,  is  the  plain,  natural,  obvioussenseof  those  words. 
Indeed,  the  latter  part  of  the  declaration  is  not  so  pJain ;  but 
that  which  cometh  out  of  the  mouth,  this  defileth  them.an.  This 
part  of  it,  I  say,  is  not  so  intelligible ;  neither  was  it  so  to  the 
disciples,  and  therefore  Peter  desired  his  Lord  to  declare  this 
parable  unto  them.  And  accordingly  he  did  so,  by  showing 
that  whatsoever  pollution  was  taken  in  at  the  mouth  was  cast 
out  into  the  draught,  but  what  came  out  of  the  mouth,  came 
forth  from  the  heart,  as  did  evil  thoughts  of  all  kinds  :  and 
then  he  adds,  these  are  the  things  that  defile  the  man — but  'to 
eat  with  unwashen  hands  defileth  not  the  man. 

"  I  come  now  to  the  last  objection  of  weight,  which  is  this: 
that  the  distinction  of  clean  and  unclean  meats  is  plainly  ta- 
ken away  in  the  New  Testament;  and  particularly  by  that 
voxM  from  heaven  in  St.  Peter's  vision :  and  that  St.  Paul 
400 


(flearly  determines  the  lawfulness  of  eating  any  thing  sold  in 
the  shambles,  or  .set  before  us  on  the  table,  asking  no  ques 
tionsfor  conscience'  sake. 

"To  the  first  part  of  this  objection,  I  answer,  that  the  dis 
tinction  of  meats,  clean  and  unclfean,  commonly  supposed  to 
be  introduced  and  established  by  the  law  of  Moses,  is  plainly 
taken  away,  by  the  voice  from  heaven  accompanying  St 
Peter's  vision  :  but  how  does  this  concession  affect  the  prohi- 
bition of  blood,  established  before  the  law  of  Moses "!  And 
which  hath  nothing  to  do  with  the  distinction  of  creatures, 
clean  and  unclean,  taken  away  at  that  time  "! 

"  But  to  cut  this  dispute  short,  I  shall  only  observe,  that  the 
very  command  to  St.  Peter  in  that  vision,  is  so  far  from  ta 
king  away  the  prohibition  of  blood  given  to  Noah,  that  it 
clearly  establishes  it.  The  words  are  these  ;  Rise,  Peter 
kill,  and  eat.  Now  the  Greek  word  ^aov,  which  is  here 
translated  kill,  does  in  the  original  signify  to  sacrifice  ;  and 
the  plain  sense  of  the  command  is  this,  that  Peter  should  slay 
those  creatures,  as  creatures  were  wont  to  be  slain  for  sacri- 
fice, that  is,  that  he  should  first  draw  away  the  blood,  and 
then  eat  them.  And  no  man  that  pretends  to  any  knowledge 
in  the  Greek  tongue  will  say,  that  this  word  has  or  can  have 
any  other  meaning  in  this  place  ;  and  therefore  the  very  com- 
mand which  takes  away  the  distinction  of  creatures,  clean 
and  unclean,  is  so  far  from  taking  away  the  prohibition  of 
blood,  that  it  establishes  it. 

"  Besides,  I  desire  it  may  be  observed,  that  this  command 
to  St.  Peter  was  given  in  the  forty-first  year  from  our  Sa- 
viour's birth  ;  or,  in  other  words,  in  the  year  of  our  Lord  41 ; 
and  the  decree  of  the  apostles  at  Jerusalem  was  in  the  year 
of  our  Lord  52.  i.  e.  the  prohibition  of  blood  was  established 
eleven  years  after  the  distinction  of  meats,  clean  and  unclean, 
was  taken  away.  Ill-fated  decree  !  to  be  again  repealed,  so 
many  years  before  it  was  made  ! 

"  Thus  have  I  defended  a  divine  revelation  and  command; 
a  command  of  easy,  unexpensive  observance ;  preventive  of 
cruelty,  luxury,  and  many  other  evils  ;  and  conducive  to 
much  good  !  manifestly  contributing  to  the  healthfulness  and 
simplicity,  and,  in  consequence  of  both  these,  to  the  elegance 
and  delicacy  of  food. 

"  A  command,  in  its  nature  negative  and  absolute,  as  that 
of  the  forbidden  fruit. 

"  A  command,  given  by  God  himself  to  Noah,  repeated  to 
Moses,  and  ratified  by  the  apostles  of  Jesus  Christ;  given  im- 
mediately after  the  flood,  when  the  world,  as  it  were,  began 
anew:  and  the  only  one  given  on  that  great  occasion;  repeat-, 
ed  with  awful  solemnity  to  that  people  whom  God  separated 
from  the  rest  of  mankind  to  be  holy  to  himself;  repeated 
with  dreadful  denunciations  of  divine  vengeance,  both  against 
the  Jew  and  the  stranger  that  should  dare  to  transgress  it ;  and 
ratified  by  the  most  solemn  and  sacred  council  that  ever  was 
assembled  upon  earth,  acting  under  the  immediate  influence  of 
the  Spirit  of  God  !  transmitted  from  that  sacred  assembly  tu  the 
several  churches  of  the  neighbouring  nations  by  the  hands  of 
no  meaner  messengers  than  two  bishops  and  two  apostles  ; 
asserted  by  the  best  writers  and  most  philosophic  spirits  of 
their  age,  the  Christian  apologists;  and  sealed  with  the  blood 
of  the  best  men,  the  Christian  martyrs !  confirmed  by  the 
unanimous  sentences  of  fathers,  emperors,  and  councils: 
and  one  of  these  as  low  as  the  sixth  century.  Reverenced 
(in  conformity  to  the  practice  and  principles  even  of  Jews  and 
Mahometans)  by  the  whole  church  of  God  for  the  first  300 
years  after  Christ ;  and  by  all  the  churches  of  the  east  to  this 
day  :  churches  allowed  to  be  more  extensive,  and  not  more 
corrupt,  than  that  which  vaunts  itself  catholic  and  infallible. 
And  will  any  man  after  this  dare  to  vilify  this  command! 
Will  any  man  in  his  senses  pronounce  a  precept  so  given,  so 
repeated,  and  so  ratified  by  God  himself,  unmeaning  and  un- 
important 7  Can  we  imagine,  that  it  was  asserted  by  the  most 
learned  men  of  the  early  ages  of  Christianity,  without  know- 
ledge ■!  Or  obeyed  by  the  most  holy,  even  unto  death,  without 
conscience?  Or  reverenced  by  the  whole  church  of  God, 
without  reason  ?  And  shall  we,  after  all  this,  contemn  this 
command,  because  light  libertines  revile,  and  insolents  de- 
spise it  ■!  or,  at  best,  because  some  learned  men  have  given 
very  weak  and  ungrounded,  very  unlearned  reasons,  for  be- 
lieving it  repealed  1  reasons  which  I  have  now  sufliciently  re- 
futed and  exposed.  And  shall  such  reasons  and  such  autho- 
rities weigh  against  God,  and  the  inspirations  of  his  Holy 
Spirit?  Against  the  apostles,  and  apologists,  and  martyrs,  and 
the  whole  church  of  God,  for  the  three  first  and  purest  ages 
of  the  Christian  era?  Let  others  glory  in  their  Christian  liber-" 
ty  as  they  like  best ;  but,  perhaps,  to  some  of  these  we  may 
say  with  St.  Paul,  Your  glorying  is  not  good;  know  ye  not, 
that  a  little  leaven  leareneth  the  whole  lumpl 

"  If  mine  be  an  error,  it  must  be  owned  at  the  same  time 
that  it  is  an  error  on  the  sure  side  :  it  is  innocent :  it  is  an  er- 
ror infinitely  better  authorized,  and  nearer  allied  to  religion, 
virtue,  and  humanity,  than  its  contrary!  for,  (not  to  mention 
the  precepts  of  apostles,  the  opinions  of  fathers,  and  the  de- 
crees of  councils,)  if  I  err,  I  err  with  the  most  of  men,  (not 
heathen,)  and  with  the  best !  with  the  whole  Christian  world 
of  the  best  ages  I  and  the  whole  eastern  world  to  this  day.  I 
err  on  the  side  of  humanity  and  health;  and  a  religious  grati- 
tude to  the  Author  and  Giver  of  life,  for  every  creature  slain 
for  my  support !  I  err,  in  opposition  to  a  practice  manifestly 
brutal  and  savage ;  a  practice  which  human  nature  abhors ; 


Paul  associates  leith  himself 


CHAPTER  XVI. 


Timothy,  a  young  convert 


n  savage  practice  I  which  overran  the  West,  together  with  the 
Goths  and  Vandals:  a  practice,  introjucod  by  Scythian  bar- 
barity, and  established  by  popery  !  established,  with  other 
works  of  darkness,  in  the  ages  of  error  and  ignorance,  and 
their  necessary  consequences,  iminorality  and  irreligion. 

"  But  thougn  all  this  be  demonstrably  true,  yet  am  I  suffi- 
ciently sensible,  that  I  have  all  this  time  been  speaking  in  a 
great  measure  to  appetite,  which  hath  no  ears ;  and  to  preju- 
dice, which  hath  no  eyes ;  tn  perverseness,  incapable  of  at- 
tention J  and  to  pride,  incapable  of  conviction  :  and  am  so  far 
from  being  able  to  bring  some  men  to  reason,  that  I  am  my- 
self, perhaps,  become  the  object  of  their  pity  for  attempting 
it;  that  I  have  been  feeding  the  raillery  of  libertines,  and  the 
ecofl's  of  intidcls;  that  even  dulness  will  droll  on  this  occa- 
sion, and  stupidity  break  stale  jests.  Alas  !  who  is  so  igno- 
rant as  not  to  know,  that  the  scorner,  foe  to  every  virtue  and 
excellence  in  life ;  must,  in  that  very  character,  be  the  sworn 
enemy  of  every  part  of  religion!  of  that  religion  by  which 


I  every  virtue  lives,  and  is  esteemed  in  the  world.    Who  is  so 

1  ignorant  as  not  to  know  that  this  meanest  denomination  of 
men  subsists  upon  earth,  like  the  meanest  species  of  Insects  ; 
by  te;izing  and  Uilnting  to  the  utmost  of  their  malignant  might, 

I  and  then  feeding  where  they  have  infected  :  but  God  be  prai 
sej,  their  impotence  aflects  nothing  but  infirmity  ;  and  the 
slightest  fence  is  security  against  them.  Some  difference,  I 
hope,  will  be  allowed  between  us  on  this  occasion.  I  write 
from  the  dictates  of  a  good  conscience ;  it  is  theirs  to  see  if 
they  reproach  not  from  the  influence  of  an  evil ;  I  write  from 
the  clearest  conviction:  let  them  beware  that  they  rail  not 
from  Corruption.  This  I  will  say  without  scruple,  I  reason 
from  the  light  of  an  humble,  an  honest,  and  a  diligent  inqui- 
ry :  and  if  they  ridicule,  they  ridicule  from  the  depth  of  a 
lazy  and  conceited  ignorance.  How  far  that  Ignorance  will 
acquit  them  at  the  great  day  of  account,  God  only  knows." 

I  Delanv's    Revelation  Examined  with  Candour.      Vol.  II. 

1  p.  18,  &c. 


CHAPTER  XVI. 

Paul  coming  to  Derbe  and  Lyitra,  meets  with  Timothy,  the  son  of  a  Jewess  by  a  Greek  father,  xthoin  he  circumcises,  and 
takes  with  him  into  his  work,  I — 3.  As  they  pass  through  the  different  cities,  they  deliver  the  apostles'  decrees  to  the 
churches  ;  and  they  are  established  i}i  the  faith,  and  daily  increase  in  numbers,  4,  5.  They  travel  through  Phrygia,  Ga- 
latin,  Mysia,  and  to  Troas,  6—8,  where  Paul  has  a  vision  relative  to  his  preaching  in  Macedonia,  9,  10.  Leaving  Troas, 
he  sails  to  Samothracia  and  Neapolis,  and  comes  to  Philippi  in  Macedonia,  11,  12.  Lydia,  a  seller  of  purple,  receives  the 
apostles'  teaching  ;  she  a7id  h^  family  are  baptized,  IS — 15.  A  young  tcoman  with  a  spirit  of  divination  di.^nossessed  by 
St.  Paul,  16—18.  ifer  inastSs  finding  their  gain  by  her  soot/tnaying  gone,  make  an  attack  upon  Paul  and  Silas,  drag 
them  before  the  magistrates,  who  command  them  to  be  beaten,  thrust  into  the  closest  prison,  and  their  feet  madefa-tt  in  tht 
stocks,  19— '24.  Paul  and  Silas  singing  praises  at  midnight,  the  prison  doors  are  miraculousli/  opened,  and  all  the  bond* 
of  the  prisoners  loosed,  2.5,  26.     7V/e  keeper  being  alarmed,  stcpjiosing  that  the  prisoners  werejied,  is  about  to  kill  himself, 

out  is  prevented  by  Paul,  27,  2S.  He  inquires  the  tcayof>:alvation,  believes,  and  he  and  his  whole  family  are  baptized,  29 

34.  The  next  morning  the  magistrates  order  the  apostles  to  be  dismissed,  35,  36.  Paul  pleads  his  privilege  as  a  Roman, 
and  accuses  the  magistrates  of  injustice,  wlw.  being  alarmed,  come  themselves  to  the  prison,  deliver  them,  and  beg  them 
to  depart  from  the  city,  37 — 39.  'J'hey  leave  the  prison,  enter  into  the  Itouse  of  Lydia,  comfort  tlie  brethren,  and  depart,  40. 
[A.  M.  cir.  4057.     A.  U.  cir.  53.     An.  Olymp.  cir.  CCVlli.  l.J 


THEN  came  he  to  *  Derbe  and  I.ystra :  and,  behold,  a  cer- 
tain disciple  was  there,  •>  named  Timotheus,  "  the  son  of 
a  certain  woman,  which  was  a  Jewess,  and  believed  ;  but  his 
father  was  a  Greek, 

2  Which  <•  was  we!!  reported  of  by  tlie  brethren  that  were  at 
I.ystra  and  Iconlum. 

3  Him  would  Paul  have  to  go  fortli  with  him  ;  and  •  took  and 
circumcised  him  because  of  the  Jews  which  were  in  those 
quarters  :  for  they  knew  all  that  his  father  was  a  Greek. 

4  And  as  they  went  through  the  cities,  they  delivered  them 

aCh  14  tV-bCh.l9.a2.  Rom.16.21.  lCor.4.17.  Phil.a.19.  1  TheM.AS.  I  Tim. 
Ij;.   2Tn,i   I  •>—:■->  Tim.  1.5. 

NOTIW.— Verse  1.  A  certain  disciple]  Bishop  Pearce  would 
read  the  latter  part  of  this  ver.se,  and  the  beginning  of  the 
ne.xt,  thus — A  certain  disciple  named  Timotheus,  Qhe  son  of 
a  certain  Jetoish  woman  that  believed,  but  of  afather  who 

"       ■       ■  ■■  ethren,  &c. 

Paul  wrote 


the  decrees  for  to  keep,  f  that  were  ordained  of  the  apostles 
and  elders  which  were  at  Jerusalem. 

5  And  *8o  were  the  churches  established  in  the  faith,  and 
increased  in  number  daily. 

6  Now  when  they  had  gone  throughout  Phrygia  and  the  re- 
gion of  Galatia,  and  were  forbidden  of  the  Holy  Ghost  to  preach 
the  word  In  Asia, 

7  After  they  were  come  to  MysIa,  they  assayed  to  go  into 
Bithynia  ;  but  the  Spirit  suffered  them  not. 

8  And  they  passing  by  Mysia,  h  came  down  to  Troas. 

H  Ch  i;.;!,-«l  Cw.g.ai.   Gal.a.3.    Scea«1.5.2.-fCh.l5.ffi,29.-»Ch.p.l5.'M.— 


written  here.  He  supports  his  opinion  by  a  reference  to  the 
word  Kpivw,  I  judge;  used  by  James,  chap.  xv.  19.  whence 
the  whole  decision,  as  it  referred— 1.  To  the  Inexpediency  of 
circumcising  the  Gentiles;  and,  2.  To  the  necessity  of  obser- 
ving the  four  precept.s  laid  down,  was  called  ra  Kcxpifteva,  the 
things  Uiat  were  judged,  or  decided  on  ;  the  judgments  oi  the 


was  a  Greeks  who  was  well  reported  of  by  the  br 

This  Timotliy  was  the  same  poreon  to  wliom  St.  ^  ^      „     ,    _  ,  ..._,_.., 

those  two  noble  epistles  which  are  still  extant.  His  mother's  I  apostolic  council  Instead  o(  KCKpturvai  iUc  J^yriac  has  awor'd 
name  was  £ii»u'cc,  as  we  learn  from  2  Tim.  i.  5.  What  his  fa-  ,  that  answers  to  ytypafincva,  the  decrees  that  were  written. 
ther's  name  was  we  know  not;  he  was  either  a  mere  heathen,  \  The  word  ioyfia,  from  lioictw,  to  think  proper,  determine,  de- 


ar, at  most,  only  a  proselyte  of  the  gale,  who  never  submitted  to 
circumcision:  had  he  submitted  to  this  rite,  he  would,  no 
doubt,  have  circumcised  his  son  ;  but  the  son  being  withovit 
it,  is  a  \nao{  tliat  the  father  was  so  too.  Some  M.SS.  slate  that 
Timotliy's  mother  was  now  a  widow,  but  this  does  not  appear 
to  be  well  founded. 

2.  Which  was  well  reported  of]  These  words  are  spoken  of 
Timothy,  and  not  of  his  father.  At  this  time  Timothy  must 
have  been  very  young;  "for,  several  years  after,  when  ap- 
pointed to  superintend  the  church  at  Crete,  lie  appears  to 
hnve  been  then  so  young  that  there  was  n  danger  of  Us  ope- 
rating to  the  prejudice  of  his  ministry;  1  Tim.  Iv.  12.  Let 
no  man  despise  'thy  youth.  Ho  had"a  very  early  religious 
education  from  his  gmlly  mother  Eunice,  and  his  not  less 
pious  grandmother  Lois  ;  and,  from  his  religious  Instructions, 
wa.<!  well  prepared  for  the  work  to  which  God  now  called  him 


crce ;  signifies  an  ordinance,  or  decree  properly  and  delibe- 
rately made,  relative  to  any  important  point;  and  which,  in 
reference  to  that  point,  has  the  force  of  law.  Our  term  dog- 
ma, which  we  often  abuse,  is  the  Greek  word  in  English  letters. 

5.  And  so  were  the  churches  establi-ihed]  The  disputations 
at  Antioch,  relative  to  circumcision,  had  no  doubt  spread  far 
and  wide  among  other  churches;  and  unhinged  many.  The 
decrees  of  the  apostles  came  In  good  time,  and  prevented  far- 
ther mischief  :  the  people,  saved  from  uncertainty,  became 
established  in  the  faith;  and  the  church  had  a  dally  accession 
of  converted  souls. 

6.  Were  forbidden  of  the  Holy  Ghost  to  preach  the  word  in 
Asia]  The  Asia  mentioned  here  could  not  be  Asia  Minor,  ir» 
general;  for  Galatia,  Phrygia,  Pisidia,  Lycaonia,  and  Pamphy- 
iia,  were  provinces  of  it ;  and  In  these  the  apostles  preached  ; 
but  it  was  what  is  called  Proconsular  Asia,  whicl\  inchided 


3.  Took  and  circumcised  htm]  For  this  simple  reason,  that  '  only  Ionia,  Jiolia,  and  Lydia.  Tlie  apostles  were  not  su^ 
the  Jews  would  neither  have  heard  him  preach,  nor  would  !  fered  to  visit  these  places  at  this  time;  but  they  afterward 
have  any  connexion  with  him,  had  he  been  otherwise.  Be-  went  thither,  and  preached  the  Gospel  with  success  :  for  it 
Bides,  St.  I  aul  himself  could  have  had  no  access  to  the  Jews,  I  was  in  this  Proconsular  Asia  that  the  seven  churches  were 
In  any  place,  had  they  known  that  he  associated  with  a  per-  |  situated.  God  chose  to  send  his  servants  to  another  place, 
Bon  who  was  uncircumcised  :  they  would  have  considered  |  where  he  saw  that  the  word  wouM  be  affectionately  received : 
both  to  be  unclean.  The  circumcision  of  Timothy  was  a  .  and  probably  those  in  Procon..Jular  Asia  were  not,  as  yet,  sufllr 
merely  prudential  regulation  ;  one  rendered  imperiously  ne-  '  cienty  prepared  to  receive  and  profit  by  it 
cessary  by  the  circumsUmces  in  which  they  wore  then  1  7.  After  they  were  come  to  itlysia]  Thev  passed  through 
placed ;  and  as  it  was  done  merely  in  reference  to  this,  Timo-  '  Phrygia  into  MysIa,  which  lay  between  BithVnIa  on  the  north, 
thy  was  laid  under  no  necessity  to  observe  the  Mosaic  ritual;  i  Phrvgia  on  the  east,  iEolia  on  the  soath,  and  the  IVIediterra- 
nor  could  it  prejudice  his  spiritual  state,  because  he  did  not  I  neaii  on  the  west- 
do  it  in  order  to  seek  justification  by  the  law  ;  for  this  he  had 
befor^  through  the  faith  of  Christ.     ----- 


But  the  Spirit  suffered  them,  not.]    God  saw  that  that  wa» 


ti    .  o     1      ^°    J       In  Gal.  ii.  3— 5.  we  read     not  the  most  proper  time  to  preach  the  word  at  Bithynia  ;  as 

iiiaifaul  refused  to  circumcise  Titus,  who  was  a  Greek,  and    he  willed  them  to  go  immediately  to  Macedonia,  the  people 


his  parents  Genn/M,  notwithstanding  the  entreaties  of  some  there  being  ripe  for  the  word  of  life  instead  of  to  ifvcvlia, 
zealous  Judaizmg  Christians;  as  their  object  was  to  bring  the  Spirit  mereW  ;  to  nvcvuaXneov,  the  Spirit  of  Jssvs,  isthe 
nim  under  the  yoxe  ofthelaw:  here,  the  cas^  was  widely  dif-  reading  of  ABCDE,  several  others,  with  both  the  Syriac,  the 
lerenu  and  the  necessity  of  the  measure  Indisputable.  |  Coj,tic,  .Sthiopic^  Armenian,  Vulgate,  Itala,  and  several  of 

•1.  J  ney  aclivered  them  the  decrees  for  to  keep]  Ta  <5o)/iaTa,    Ihe  Fathers.  The  reading  is  undoubtedly  ^anuiHe,  and  should 
TO  KCKpiucva  v!To  Tiov  AnoaTuXoiv.     Bishop  Pearce  contends    be  immediately  restored  to  the  text 

that  ra  doynaTa,  the  decrees,  is  a  gloss,  wliich  was  not  in  the  i      8.  Came  down  to  Troas.]    The  Troatt,  or  part  of  Phrygia 
text  originally  ;  and  that  the  ra  KCKpipcpa,  the  judgments  or  ,  Minor,  in  which  the  celebrated  city  of  Troy  was  formerly  si- 
aetermmatioiia  of  the  apostles,  was  all  that  was  orisinally  ,  tuatcd.  Thiscity  was  first  built  by  i>aidan««,  who  was  its  kine, 
Vol.  v.  3  E  401 


pa  III,  hy  a  vision,  is 


THE  ACTS. 


invited  to  go  to  Macedonia. 


9  II  And  a  vision  appeared  to  Paul  in  the  night ;  There  stood 
a  ■  man  of  Macedonia,  and  prayed  him,  saying.  Come  over  into 
Macedonia,  and  help  us. 

10  And  after  he  )iad  seen  the  vision,  immediately  we  endea- 
voured to  go  k  into  Macedonia,  assuredly  gathering  that  the 
Lord  had  culled  us  for  to  preach  the  Gospel  unto  them. 

11  Therefore  loosing  from  Troas,  we  came  with  a  straight 
course  to  Samothracia,  and  the  next  day  to  Neapolis. 

12  And  from  thence  to  '  Philippi,  which  is  "■  the  chief  city  of 
that  part  of  Macedonia,  and  a  colony  :  and  we  were  in  that 
city  abiding  certain  days. 

13  And  on  the  "  sabbath  we  went  out  of  the  city  by  a  river 
side,  where  prayer  was  wont  to  be  made  ;  and  we  sat  down, 
and  spake  unto  the  women  wliich  resorted  thither. 


and  from  whom  it  was  called  Dardania  :  from  Tros,  his 
grandson,  it  was  called  Troja,  or  Troy :  and  from  his  son 
J/us,  it  was  called  Ilium.  It  has  been  long  so  completely  de- 
stroyed, that  no  ascertainable  vestige  of  it  remains  ;  insomuch 
that  some  have  even  doubted  of  its  existence.  Those  who 
contend  for  the  reality  of  the  history  of  Troy,  suppose  it  to 
have  stood  on  the  site  of  the  modern  village  Bounarhachi, 
about  twelve  miles  from  the  sea,  on  an  eminence,  at  the  ter- 
mination of  a  spacious  plain. 

9.  A  vision  appeared  to  Paul  in  the  night]  Whether  this 
was  in  a  dream,  or  whether  a  representation  made  to  the 
Senses  of  the  apostle,  we  cannot  tell.  A  man  of  Macedonia 
appeared  to  him,  and  made  this  simple  communication,  CoTne 
9X>er  to  Macedonia  and  help  us. 

Some  suppose  that  the  guardian  angel  of  Macedonia  ap- 
peared to  St.  Paul  in  a  human  shape  ;  others,  that  it  was  a  di- 
vine communication,  made  to  his  imagination  in  a  dream. 

10.  We  endeavoured  to  go  info  Macedonia]  This  is  the  first 
place  that  the  historian  St.  Luke  refers  to  himself:  we  endea- 
voured, &c.  And  from  this  it  has  been  supposed,  that  he 
joined  the  company  of  Paul,  for  the  first  lime,  at  Troas. 

Assuredly  gathering]  Ilviji0t0a^ovT€i,  drawing  an  infer- 
ence from  tlie  vision  that  had  appeared. 

7Vio/  the  Lord  had  called  us  for  to  preach]  That  is,  they 
hiferred  that  they  were  called  to  preach  the  Gospel  in  Mace- 
donia, from  what  the  vision  had  said,  come  over  and  help  us  ; 
the  help  meaning,  preach  to  us  the  Gospel.  Instead  of  o  Kupiwj, 
the  Lord,  meaning  .Ibsus,  several  MSS.,  such  as  ABCE.,  seve- 
ral others,  with  the  Coptic,  Vulgate,  Theophylact,  and  Jerome, 
have  h  6£«?,  Goo.  Though  this  stands  on  very  reputable  au- 
thority, yet  the  former  seems  to  be  the  better  reading  ;  for  it 
was  the  Spirit  of  Jesus,  ver.  7.  that  would  not  suffer  them  to 
go  into  Bithynia,  because  he  had  designed  that  they  should 
immediately  preach  the  Gospel  in  Macedonia. 

11.  Loosing  from  Troas]    Setting  sail  from  this  place — 
With  a  straight  course  to  Sa?nothracia]  Tliis  was  an  island 

of  the  jEgean  Sea,  contiguous  to  Thrace,  and  hence  called  Sa- 
mothracia, or  the  Thracian  Samos.  It  is  about  twenty  miles 
in  circumference,  and  is  now  called  Samandrachi  by  the 
Turks,  who  are  its  present  masters. 

And  the  next  day  to  Neapolis.]  There  were  many  cities  of 
this  name  :  but  this  was  a  seaport  town  of  Macedonia,  a  few 
miles  eastward  of  Philippi.  Neapolis  signifies  the  7iew  city. 

12.  And  from  thence  to  Philippi]  This  was  a  town  of  Ma- 
cedonia, in  the  territory  of  the  Edones,  on  the  confines  of 
Thrace,  situated  on  the  side  of  a  steep  eminence.  It  took  its 
name  from  Philip  II.  king  of  Maoedon.  It  is  famous  for  two 
battles  fought  between  the  imperial  army  commanded  by  Oc- 
tarianus,  afterward  Augustus,  and  Mark  Antony  ;  and  the 
republican  army  commanded  by  Brutus  and  Cassius,  in 
wliich  these  were  successful :  and  a  second  between  Octavi- 
attus  and  Antony,  on  the  one  part,  and  Brutus  on  the  other. 
In  this  battle  the  republican  troops  were  c\it  to  pieces,  after 
whicli  Brutus  killed  himself.  It  was  to  the  church  in  this  crty 
that  St.  Paul  wrote  the  epistle  that  still  goes  under  their  name. 
This  place  is  still  in  being,  though  much  decayed ;  and  is  the 
see  of  an  archbishop. 

7'he  chief  city  of  Hint  part  of  Macedonia]  This  passage  has 
greatly  puzzled  both  critics  and  commentators.  It  is  well 
known  thatvvhenPaM/7tSjG»).j7itts  had  conquered  Macedonia,  he 
divided  it  into  four  parts,  nepri,  and  that  he  called  the  counti-y 
that  lay  between  the  rivers  Strymon  and  Nessus,  the  first  part, 
and  made  Amphipolis  its  chief  city,  or  metropolis:  Philippi, 
therefore,  was  not  its  chief  city.  But  Bishop  Pearce  has,  with 
great  sliow  of  reason,  argued,  that  though  Amphipolis  was 
made  the  chief  city  of  it  by  Paulus  Erailius,  yet  Philippi 
might  have  been  the  chief  city  in  the  days  of  St.  Paul,  which 
was  two  hundred  and  twenty  years  after  the  division  by  P. 
Emilius.  Besides,  as  it  was  at  this  place  that  Augustus  gain- 
ed that  victory  which  put  him  in  possession  of  the  whole  Ro- 
man empire,  miglit  not  he  have  given  to  it  that  dignity  which 
was  before  enjoyed  by  Amphipolis  1  This  is  the  most  rational 
way  of  solving  this  difllcnlty  ;  and  thereupon  I  shall  not  trou- 
ble the  reader  with  the  difl'ercnt  modes  that  have  been  propo- 
sed to  alter  and  amend  the  Greek  text. 

And  a  colony]  That  is,  a  colony  of  Rome ;  for  it  appears 
that  a  colony  was  planted  here  by  Julius  Cesar,  and  afterward 
enlarged  by  Augustus  :  the  people,  therefore,  were  considered 
as  freemen  of  Rome,  and  from  this,  call  themselves  Roina7is, 
ver.  21.  The  Jewish  definition  of  N-sVp  kolonia  (for  they  have 
the  Latin  word  in  Hebrew  letters,  as  St.  Luke  has  it  here 
402 


14  1  And  a  certain  woman  named  Lydia,  a  seller  of  purple,  of 
the  city  of  Thyatira,  which  worshipped  God,  heard  us:  whose 
0  heart  the  Lord  opened,  that  she  attended  unto  the  things 
which  were  spoken  of  Paul. 

15  And  when  she  was  baptized,  and  her  household,  she  be- 
souglit  us,  saying,  If  ye  have  judged  me  to  be  faithful  to  the 
Lord,  come  into  my  house,  and  abide  there.  And  ^  she  con- 
strained us. 

16  Ti  And  it  came  to  pass,  as  we  went  to  prayer,  a  certain  d^m'- 
sel  'possessed  with  a  spirit  '  of  divination,  met  us,  which 
brought  her  masters  '  much  gain  by  soothsaying : 

17  The  same  followed  Paul  and  us,  and  cried,  saying,  These 
men  are  the  servants  of  the  most  high  God,  which  show  tmto 
us  the  way  of  salvation. 

pOen.l9.3.&33.ll.  Judg. 19.31.    Lukea.29.  Heb.l3.2.-q  I  Sam.a8.7.-r  Or.  of 

Pylhon.—s  Ch. 19.24. 

KoAwvia  in  Greek  letters)  is  a  free  city  which  does  not  pay 
tribute. 

13.  By  a  river  side,  where  prayer  was  wont  to  be  madel 
Ov  cuonil^CTo  irpocevxi  civai,  where  it  was  said  there  was  a  pro- 
aeucha.  The  prosencha  was  a  place  of  prayer,  or  a  plaee 
used  for  worship,  where  there  was  no  synagogue.  It  was  a 
large  building,  uncovered,  with  seats,  as  in  an  amphitheatre. 
Buildings  of  this  sort  the  Jews  had  by  the  sea  side,  and  by  the 
sides  of  rivers.  See  this  subject  considered  at  large  in  the 
note  on  Luke  vi.  12.  It  appears  that  the  apostles  Itad  ketcrd 
from  some  of  the  Gentiles,  or  from  some  of  the  Jews  them- 
selves, that  there  was  a.  place  of  prayer  by  the  river  side ;  and 
they  went  out  in  quest  of  it,  knowing  that  as  it  was  the  Sab- 
bath, they  should  find  some  Jews  there. 

Spake  unto  the  women]  Probably  this  was  before  the  time 
of  their  public  worship;  and  while  they  were  waiting  for  the 
assembling  of  the  people  in  general :  and  Paul  improved  the 
opportunity  to  speak  concerning  Christ  and  salvation,  to  the 
women  that  resorted  thither. 

14.  Lydia,  a  seller  of  purple]  She  probably  had  her  name 
from  tlie  province  of  Lydia,  in  which  the  city  of  Thyatira 
was  situated.  The  Lydian  women  have  been  celebrated  for 
their  beautiful  purple  manufactures. 

Wfiiek  worshipped  Gad]  That  is,  she  was  &  proselyte  to  the 
Jewish  religion  ;  as  were  probably  all  the  women  lliat  resorted 
hither. 

Whose  heart  the  Lord  opened}  As  she  was  a  sincere  wor- 
shipper of  God,  she  was  prepared  to  receive  the  heavenly 
truths  spoken  by  Paul  and  his  companions ;  and,  as  she  was 
faithful  to  the  grace  she  had  received,  so  God  gave  her  inoro 
grace,  and  gave  her  now  a  divine  conviction  that  what  was 
spoken  by  Paul  was  true  ;  and  therefore  she  attended  unto 
the  things ;  she  believed  them,  and  received  them  as  the  doc- 
trines of  God ;  and  in  this  faith  she  was  joined  by  her  whole 
family  ;  and  in  it  they  were  all  baptized. 

15.  If  ye  have  judged  me  to  be  faithful  to  the  Lord]  The 
meaning  seems  to  be  this:  if  my  present  reception  of  the  Goe- 
pel  of  Chi-ist,  be  a  proof  to  you  that  I  have  been  faithful  to  the 
Lord,  in  the  light  previously  imparted ;  and  that  I  am  a.s 
likely  to  be  faithful  to  this  new  grace,  as  1  have  been  to  thnl 
already  received;  and  consequently,  not  likely  by  light  or 
fickle  conduct,  to  bring  any  discredit  on  this  divine  work  ; 
come  into  my  house  and  abide  there.  It  is  wrong  to  suppose 
that  this  woman  had  not  received  a  mccisure  of  the  light  of 
God  before  this  time. 

And  she  constrained  us.]  She  used  such  entreaties  and 
persuasions,  that  at  last  they  consented  to  lodge  there. 

16.  As  we  went  to  prayer]  Eif  irpoazvxnvt  into  the  pro- 
seucha:  see  on  ver.  13.  and  on  Luke  vi.  12.  The  article  ttjv, 
is  added  here  by  ABCE.,  several  others,  Origen,  and  The- 
ophylact ;  this  makes  the  place  more  emphatic,  and  seems  to 
determine  the  above  meaning  oi  vpoinvx']''  to  be  right,  not  Iho 
act  of  prayer  or  praying  to  God,  but  the  plaee,  the  oratory, 
in  which  these  proselytes  assembled  for  the  purpose  of  pray- 
ing, reading  the  law  and  the  prophets,  and  such  like  exercises 
of  devotion.  It  appears  that  the  apostles  spent  some  time 
here;  as  it  is  evident  from  this,  and  the  following  verses,  that 
they  often  resorted  to  this  place  to  preach  the  Gospel. 

Possessed  with  a  spirit  of  divination]  'Ex'vav  TrvLvpa 
rrvdcovus,  having  a  spirit  of  Python,  or  of  Apollo.  Pytho  was, 
according  to  fable,  a  huge  serpent,  that  had  an  oracle  at  Mount 
Parnassus,  famous  for  predicting  future  events;  that  Apollo 
slew  this  serpent,  and  hence  he  was  called  Pythius,  and  be- 
came celebrated  as  the  foreteller  of  future  events ;  and  that  all 
those  who  either  could,  or  pretended  to  predict  future  events, 
were  influenced  by  the  spirit  of  Apollo  Pythius.  As,  often- 
times, the  priestesses  of  this  god  became  greatly  agitated,  and 
gave  answers  apparently  from  their  bellies,  when  their  mouths 
remained  close :  tivBmv -was  applied  to  the  tyyaTp'fv&ut,  or 
ventriloquists.  Hesychius  defines  iriSoiv,  iaifioviov  pavriKov, 
a  divining  demon  ;  and  it  was  evidently  such  a  one  that  pos- 
sessed this  young  woman;  and  which  St.  Paul  expelled,  ver.  18. 
See  on  this  subject  the  notes  on  Levit.  xix.  31.  and  Dent,  xviii.  11. 

Brought  her  masters  mitch  gain  by  soot/isaying]  Mavrev 
OfttvY),  by  divinati'^n,  or  what  we  call  telling  fortunes.  Our 
term  soothsaying  comes  from  the  Anglo-Saxon  po&,  truth  ; 
and  j*a2jan,  to  say ;  i.  e.  truth-saying,  or  saying  the  truth. 
For  as  it  was  supposed  among  the  heathen,  that  such  personn 
spoke  by  the  iuspiration  of  their  god,  consequently  what  ther 
said  must  be  true.  However,  our  translators  might  have  used 
a  term  here  that  would  not  have  been  eo  creditable  to  fhi« 


Paul  and  Silas 


CHAPTER  XVI. 


are  cast  into  prison 


18  And  this  did  sHe  many  days.  But  Paul, '  being  grieved, 
turned  and  said  to  the  spirit,  I  command  thee  in  tlie  name  of 
Jesus  Christ,  to  come  out  of  lier.  "  And  lie  came  out  the  same 
hour. 

19  Ti  And  »when  her  masters  saw  that  the  hope  of  their  gains 
was  gone,  "  they  caught  Paul  and  Silas,  and  '  drew  t/iem  into 
the  "  inarket-place,  vmto  the  rulers, 

20  And  brought  them  to  the  magistrates,  saying.  These  men, 
being  Jews,  '  do  exceedingly  trouble  our  city, 

21  And  teach  customs,  which  are  not  lawful  for  us  to  receive, 
neither  to  observe,  being  Romans. 

tSeeM«rk  1.85,  34— u  Mark  16. 17.-v  Clmp.l9.25,a;.— w  2Cor.6.5.— x  Mall.  10. 
18.— y  Or,  court. 


Pythoness;  for,  what  she  said  concerning  the  apostles  ex- 
cepted, she  certainly  could  not  be  supposed  to  tell  the  truth, 
while  her  inspiration  came  from  him  who  is  {he  father  of  lies. 
But  Satan  will  sometimes  conceal  himself  under  the  guise  of 
Iruth,  tliat  he  may  the  more  effectually  deceive.  Sec  below. 
17.  These  vicn  arc  the  servayits,  &c.]  It  is  a.?tonishing  how 
eueh  a  testimony  could  be  given  in  such  a  case :  every  sylla- 
ble of  it  true,  and  at  the  same  lime  fuil,  clear,  and  distinct. 
Hut  mark  the  deep  design  and  artifice  of  this  evil  spirit:  1. 
lie  well  knew  that  the  Jewish  law  abhorred  all  magic,  incan- 
tations, magical  rites,  and  dealings  \\'\\.\\  familiar  spirits; 
he  therefore  bears  what  was  in  itself  a  true  testimony  to  the 
apostles,  that  by  it  he  may  destroy  their  credit,  and  rnin  their 
usefulness.  The  Jews  by  this  testimony,  would  be  led  at  once 
to  believe  that  the  apostles  were  in  compact  with  these  de- 
mons, and  that  the  miracles  they  wrouglit  were  done  by  tlie 
agency  of  these  wicked  spirits  ;  and  that  the  whole  was  the  ef- 
fect of  nwgic;  and  this,  of  course,  would  harden  their  hearts 
against  tlie  preaching  of  the  Oospel.  2.  The  Gentiles,  find- 
ing that  their  own  demon  bore  testimony  to  tlie  ap.-^tics, 
would  naturally  consider  that  the  whole  was  one  systetr.; 
thiit  they  had  nothing  to  learn,  nothing  to  correct;  and  thus 
the  jueaching  of  the  apostles  nuist  be  useless  to  them.  In  such 
a  predicament  as  this,  nothing  could  have  saved  the  credit  of 
the  apostles  but  their  dispossessing  this  woman  of  her  fami- 
liar spirit;  and  that  in  the  most  incontestable  manner:  for, 
what  could  have  saved  the  credit  of  Moses  and  Aaron,  when 
the  niMgicians  of  Egj-pt  turned  their  rods  into  serpents,  had 
not  Aaron's   rod  devoured  theirs?    And  wliat  could   have 


22  And  the  multitude  rose  up  together  against  them  :  and  the 
magistrates  rent  offtheir  clothes,  *  and  commanded  toheaV  them 

23  And  when  they  had  laid  many  stripes  upon  them,  they  cast 
them  into  prison,  charging  the  jailer  to  keep  them  safely : 

24  Who,  having  received  such  a  charge,  thrust  them  into  tho 
inner  prison,  and  made  their  feet  fast  in  the  stocks. 

25  H  And  at  midnight  Paul  and  Silas  prayed,  and  sang  praises 
unto  God:  and  tho^prisoners  heard  them. 

26  *>  And  suddenly  there  was  a  great  earthquake,  so  that  the 
foundations  of  tlie  prison  were  shaken  :  ana  immediately  ^  all 
the  doors  were  opened,  and  every  one's  bands  were  loosed. 

Th«M.2.2.— b  Ch»p.  4.31.— 


manders  of  the  army,  who,  very  likely,  as  this  city  was  a 
Roman  colony,  possessed  the  sovereign  authority.  The  civil 
magistrates,  therefore,  having  heard  the  case,  as  we  shall 
soon  find,  in  which  it  was  pretended  that  the  safety  of  the 
state  was  involved,  would  naturally  refer  the  business  to  the 
decision  of  those  who  had  the  supreme  command. 

Eiceedingly  trouble  our  city]  They  are  destroying  the 
public  peace,  and  endangering  the  public  safety. 

21.  And  teach  customs]  Efli),  religious  opinions,  and  religi- 
ous rites. 

UJiich  are  not  lairfulfnr  us  to  receive]  The  Romans  were 
very  jealous  of  their  national  worship.  Servius,  on  the  fol- 
lowing lines  of  Virgil,  has  given  us  correct  information  on  this 
point :  and  hllfe  contirmed  what  several  other  writers  have 
advanced : 

Rex  Erandrus  ait :  Non  httc  soUemnia  nobis 

Vana  siiperstilio,  veterumyue  ignara  deorum 
Imposuit.,  JEn.  viii.  v.  18.5,  &c. 

King  Evander  said  :— It  is  not  vain  srrperstition,  ignorant  ol 
the  ancient  Wrship  of  the  gods,  which  has  imposed  these 
rites  on  us.  "  Dno  dicit,"  says  Servius,  "non  ideo  Herculem 
colimus  ;  aut  quia  omnem  religionem  veram  putamus  :  aut 
quia  deos  ignoramns  antiquos.  Cautum  enim  fnerat,  et  apnd 
Athcnienses,  et  apud  Romanos ;  nc  quis  novas  introduceret 
RELiGioNEs:  unde  et  Socrates  damnatus  est;  et  Chaldaii  et 
Judrei,  sunt  urbe  depulsi." 

"  He  says  two  things  :  we  do  not  worship  Hercules  because 
we  believe  every  religion  to  be  true  ;  nor  are  we  ignorant  ol 
the  ancient  gods".  Great  care  was  taken  both  among  the  Athc- 
s.'ived  the  credit  of  these  apostles  but  the  casting  out  of  this  j  nians  and  Romans,  that  no  one  should  introduce  any  new 
spirit  of  divination  1  with  which,  otherwise,  both  Jews  and  \  religion.  It  was  on  this  account  that  Socrates  was  condeinu- 
Gentiles  would  have  believed  them  in  compact.  I  ed  :  and  on  this  account  the  Chaldeans  and  the  Jews  were 

18.  Paul,  being  grieved]  Probably  for  the  reasons  assigned  j  banished  from  Rome." 
above.  Cicero,  1)c  Legibus,  lib.  ii  c.  8.  says,   Separatim  nemo  ha- 

Turned— to  the  ■'fpiril]  Not  to  the  woman  ;  she  was  only  the  ■  hessit  deos  ;  vere  novos  :  sed  nee  advenas,  nisi  publice  ad- 
orgtni  by  which  the  spirit  acted.  !  sciTOS,  privatim  colunto.     "  No  person  shall  have  any  sepa- 

I  command  thee  in  the  name  of  Jesus]  Jesus  is  the  .Va-  |  rate  gods  nor  new  ones  ;  nor  shall  he  privately  worship  any 
riovr;  Satan  is  Abaddon  and  Apollyon,  the  destroyer.  The  j  strange  gods,  unless  tliey  be  pjiblicly  allowed.-'  The  whole 
sovereign  Saviour  says  to  the  destroyer,  Come  out  of  her ;  ;  chapter  is  curious.  It  was  on  such  laws  as  these  that  the 
and  he  came  out  in  the  same  hour.  Every  circumstance  oi"  j  people  of  Philippi  pleaded  against  the  apostles.  These  men 
this  case  proves  it  to  have  been  a  real  possession.  We  have  ^  bring  neto  gods,  new  worship,  new  rites ;  we  are  Romans, 
already  had  several  opportunities  of  remarking  the  great  ac-  ^  and  tlie  laws  forbid  us  to  worship  any  new  or  strange  god, 
curacy  of  St.  Luke  in  his  accounts  of  demoniacs;  his  educa-  j  unless  tiublidy  allowed. 

tiou  as  a  physician,  gave  him  advantages  to  detect  imposture  j  22.  'J'he  7nultitude  rose  vp  together]  There  was  a  general 
of  this  kind  where  it  subsisted  ;  but  he  sees  none  in  this  case,  outcry  against  them  ;  and  the  magistrates  tore  offtheirclothcs. 
He  speaks  of  the  spirit  and  the  damsel  as  distinct  persons.  |  and  delivered  them  to  the  mob,  commanding  the  lictors,  or 
The  damsel  had  a  spirit  of  divination.  Paul  turned  to  the  ]  beadles,  to  beat  them  with  rods,  pafJct^ctv.  This  was  the  Ro- 
.tpirit,  and  said,  1  command  thee  to  come  out  of  her  ;  and  he  man  custom  of  ti'eating  criminals,  as  Orotius  has  well  re- 
came  out  in  the  same  hour.  Had  not  St.  Luke  considered  this    marked. 

as  a  real  case  of  diabolic  possession,  he  has  made  use  of  the  23.  Laid  many  stripes  upon  them]  The  Jews  never  gave 
most  improper  language  he  could  choose;  language  and  fonns  'more  than  thirty-nine  stripes  to  any  criminal:  but  the  Ri>- 
of  speech  calculated  to  deceive  all  his  readers,  and  cause  |  mans  had  no  law  relative  to  this ;  they  gave  as  many  as  they 
them  to  believe  a  lie.     But  it  is  impossible  that  the  holy  apos-    chose;  and  the  apostles  had,  undoubtedly,  the  fullest  mea 


lie  could  do  so,  because  he  was  a  good  man  ;  it  is  not  likely 
he  could  be  deceived  by  a  parcel  of  Charlatans,  because  he 
was  a  iri.se  man  ;  and  it  would  be  absurd  to  suppose  that, 
while  he  was  under  the  influence  of  the  Holy  Spirit,  he  could 
be  imposoil  on  by  the  cunning  of  even  the  ilcvil  himself. 

19.  H7ic)i  her  masters  saw]  It  appeara  she  was  maintain- 
ed by  some  men,  who  received  a  certain  pay  from  every  per- 
son whose  /br/H  He  she  told,  or  to  whom  she  made  any  rfisco- 
veri/  of  stolen  goods,  &c.  &c. 

The  hope  nf  their  gai?is  was  gone]  II  tArif,  this  hope  ;  viz. 
the  spirit.  So  completely  was  this  spirit  cast  out  that  the  girl 
coulu  divine  no  more ;  and  yet  she  continued  a  heathen  still, 
for  we  do  not  hear  a  word  of  her  conversion.  Had  she  been 
converted,  got  baptized,  and  associated  with  the  apostles,  the 
family  of  Lydia,  &c.  there  would  have  been  some  show  of 
reason  to  believe,  that  there  had  been  no  possession  in  the 
case ;  and  that  the  spirit  of  divination   coming  out  of  her, 


sure.  And  perhaps  St.  Paul  refers  to  this  where  he  says, 
2  Cor.  xi.  23.  ev  irXiiyaii  VTTcfll3a\\ovTO)i,  in  stripes  beyond 
measure,  or  moderation. 

21.  The  inner  prison]  Probably  what  we  would  call  the 
dungeon  ;  the  darkest  and  most  secure  cell. 

JStade  their  feet  fast  in  the  stocks]  The  to  IvXov,  which  we 
here  translate  stocks,  is  supposed  to  mean  two  large  pieces  ot 
wood,  pierced  with  holes  like  our  stocks,  and  fitted  to  each 
other,  that  when  the  legs  were  in  they  could  not  be  drawn  out. 
The  holes  being  pierced  at  different  distances,  the  legs  might 
be  separated  or  divaricated  to  a  great  extent,  which  must  pro- 
duce extreme  pain.  It  is  this  circumstance  to  which  it  is  sup- 
nosed  Prudentius  refers,  in  speaking  of  the  torments  of  St. 
Vincent: 

Lignoque  planta3  inserit, 

Divaricntis  crurihus. 
'They  placed  his  feet  in  the  stocks,  his  legs  greatly  dis- 


placei  _ 

meant  no  more  than  that,  through  scruple  of  conscience,  she    tended.''     If  the  apostles  were  treated  in  this  way,  lying  on 
had  left  off  her  imposing  arts,  and  would  no  longer  continue  to    the  bare  ground,  with  tlieir  flayed  backs,  what  agony  must 
pretend  to  do  what  she  knew  she  could  not  perform.    But  she    they  have  suffered  1    However,  they  could  sing  praises  not- 
still  continued  with  her  masters,  though  now  utterly  unable  '  withstanding, 
to  disclose  any  thing  relative  to  futurity  !  \     2^.  At  midnight  Paul  and  Silas — sang  praises]    Though 

Drew  ihem  into  the  market-place]  This  was  the  place  of  i  these  holy  men  felt  much,  and  had  reason  to  fear  more,  yet  they 
public  resort,  and  by  bringing  them  here,  tliey  niiglit  hope  '  are  undismayed,  and  even  happy  in  their  sntferings  :  they  were 
to  excite  a  general  clamour  against  them :  and  probably  those  so  fully  satisfied  that  they  were  right,  and  had  done  their  duty, 
who  are  here  called  touj  apxovraf,  the  rulers,  were  ci'ri7  ma-  that  tliere  wns  no  room'  for  regret  or  self-reproach.  At  iha 
gistrates,  who  kept  offices  in  such  public  places,  for  the  pre-  same  time,  they  had  sucli  consolations  from  God,  as  could  ren- 
servation  of  the  peace  of  the  city.  But  these  words,  the  ru-  der  any  circumstances  not  only  tolerable,  but  delightful.  They 
Urs,  are  suspected  to  be  an  interpolation  by  some  critics  :  I  prayed,  first  for  grace  to  support  them,  and  for  pardon  and 
think  on  no  good  ground.  salvation  for  their  persecutors ;  and  then  secondly,  sangprat- 

20.  Brought  them  lo  the  tnceittrales]  Xrparijvoij,  the  eotn-    ses  toGod  whohaacalled  them  to  such  a  state  of  salvation,  and 

403 


Paul  and  Silas  are 


THE  ACTS. 


delivered  by  the  magistratet. 


27  And  the  keeper  of  the  prison  awaking  out  of  his  sleep,  and 
seeing  the  prison  doors  open,  lie  drew  out  his  sword,  and  would 
have  killed  himself,  supposing  that  the  prisoners  had  been  fled. 

28  But  Paul  cried  with  a  loud  voice,  saying,  Do  thyself  no 
harm  :  for  we  are  all  here. 

29  Then  he  called  for  a  liglit,  and  sprang  in,  and  came  trem- 
bling, and  fell  down  before  Paul  and  Silas, 

30  And  brought  them  out,  and  said,  ^  Sirs,  what  must  I  do  to 
be  saved  1 

31  And  tliey  said,  '  Believe  on  the  Lord  Jesus  Christ,  and  thou 
Shalt  be  saved,  and  thy  house. 

32  And  they  spake  unto  him  the  word  of  the  Lord,  and  to  all 
that  were  in  his  house. 

33  And  he  took  them  the  same  liour  of  the  night,  and  washed 

dLukeS.lO.  Ch.a.37.&.9.6.—e  John  3.16,  30.&6. 47.   IJohnB.lO. 


had  accounted  them  worthy  to  suffer  shame  for  the  testimony 
of  Jesus.  And  although  they  were  in  the  inner  prison,  they 
sang  so  loud,  and  so  heartily,  that  the  prisoners  heard  them. 

26.  There  was  a  great  earthquake]  Thus  God  bore  a  mi- 
raculous testimony  of  approbation  to  his  servants.  And  by 
theeartliqnake,  and  loosing  the  bonds  of  the  prisoners,  showed 
in  a  symbolical  way,  the  nature  of  that  religion  which  they 
preached ;  while  it  shakes  and  terrifies  the  guilty,  it  proclaims 
deliverance  to  the  captives,  and  the  opening  of  the  prison  doors 
to  them  that  are  bound :  and  sets  at  liberty  them  that  are  braised. 

Every  one's  bands  were  loosed.]  And  yet  so  eminently  did 
Gcd's  providence  conduct  every  thing,  that  not  one  of  the  pri- 
soners made  his  escape  ;  though  the  doors  were  open,  and  his 
bolts  off! 

27.  The  keeper  of  the  prison — would  have  killed  himself] 
Every  jailer  was  made  responsible  for  his  prisoner,  under  the 
same  penalty  to  which  the  prisoner  himself  was  exposed.  The 
jailer  awaking,  and  finding  the  prison-doors  open,  taking  it 
for  granted  tliat  all  the  prisoners  had  nade  their  escape,  and 
that  he  must  lose  his  life  on  the  account;  chose  raiher  to  die 
by  his  own  hand  than  by  that  of  others.  For  it  was  customary 
among  the  lieathens,  when  they  found  death  inevitable,  to  take 
away  their  own  lives.  This  custom  was  applauded  by  their 
philosophers,  and  sanctioned  by  some  of  their  greatest  men. 

28.  Do  thyself  iio  harm]  As  it  was  now  dark,  being  mid- 
night, St.  Paul  must  have  liad  a  divine  intimation  of  what  the 
jailer  was  going  to  do ;  and,  to  prevent  it,  cried  out  aloud.  Do 
thyself  no  harm  :  for  we  are  all  here. 

29.  He  called  for  a  light]  That  he  might  see  how  things  stood, 
and  whether  tlie  words  of  Paul  were  true;  for  on  this  his  per- 
sonal safety  depended. 

Came  trembling]  Terrified  by  the  earthquake,  and  feeling 
the  danger  to  which  his  own  life  was  exposed. 

Fell  down  before  Paul  and  Silas]  The  persons  whom,  a 
few  hours  before,  he,  according  to  his  office,  treated  with  so 
much  asperity,  if  not  cruelty,  as  some  have  supposed  ;  though 
by  the  way  it  does  not  appear  that  he  exceeded  his  orders  in 
his  treatment  of  the  apostles. 

30.  Brought  them  out]  Of  the  dungeon  in  which  they  were 
r.onfined. 

What  must  I  do  to  be  saved  7]  Whether  this  regard  perso- 
nal, or  eternal  safety,  it  is  a  question  the  most  interesting  to 
man.  But  it  is  not  likely  that  the  jailer  referred  here  to  his 
personal  safety.  He  had  seen,  notwithstanding  the  prison- 
doors  had  been  miraculously  opened,  and  the  bonds  of  the 
prisoners  all  loosed,  that  not  one  of  them  had  escaped  ;  hence 
lie  could  not  feel  himself  in  danger  of  losing  his  life  on  this 
account ;  and  consequently,  it  cannot  be  his  personal  safety 
about  which  he  inquires.  He  could  not  but  have  known  that 
these  apostles  had  been  preaching  among  the  people  what  they 
called  tlie  doctrine  of  salvation  ;  and  he  knew  that  for  ex- 
pelling a  demon  they  were  delivered  into  his  custody :  the 
Spirit  of  God  had  now  convinced  his  heart  that  he  was  losst, 
and  needed  salvation  ;  and  therefore  his  earnest  inquiry  is, 
hoto  he  should  obtain  it.  The  answer  of  the  apostles  to  the 
jailer,  shows  that  his  inquiry  was  not  about  his  personal  safe- 
ty ;  as  his  believing  on  Jesus  Clirist  could  have  had  no  effect 
upon  that,  in  his  present  circumstances.  Men,  who  dispute 
against  this  sense  of  tlie  word,  are  not  aware  that  the  Spirit 
of  God  can  teach  any  thing  to  a  lieart  which  the  head  of  a  per- 
son has  not  previously  learned  ;  therefore  they  say,  that  it  was 
impossible  tliat  a  heathen  could  make  such  an  inquiry  in  re- 
ference to  his  eternal  state,  because  he  would  know  nothing 
about  it.  On  this  ground,  how  impertinent  would  the  answer 
of  the  apostles  have  been  :  Believe  on  the  Lord  Jesus  Christ, 
and  thou  shall  be  put  in  a  stale  o/" personal  safety,  and  thy 
family.'  /contend  that  neither  he  nor  his  family  were  in  any 
danger,  as  long  as  not  one  prisoner  had  escaped  ;  he  had,  there- 
fore, nothing  from  this  quarter  to  fear :  and,  on  the  ground 
against  which  I  contend,  his  own  question  would  have  been 
as  impertinent  as  the  apostles'  answer. 

31.  Believe  on  the  Lord  Jesus]  Receive  the  religion  of  Christ, 
which  we  preach,  and  let  thy  household  also  receive  it,  and  ye 
shall  he  all  placed  in  the  sure  way  to  final  salvation. 

32.  And  they  spake  nntn  him  tlie  word  of  the  Lord]  Thus  by 
teaching  him,  and  all  that  were  in  his  house,  the  doctrine  of 
the  Lord,  they  plainly  pointed  out  to  them  the  way  of  salva- 
tion. And  it  appears  that  he  and  his  whole  family,  who  were 
capable  of  rsceiving  instructions,  embraced  this  doctrine,  and 
showed  the  sincerity  of  their  faith,  by  immediately  receiving 
baptism.     And  by  the  ^vay,  if  he  and  all  his  were  baptized 

401 


their  stripes  ;  and  was  baptized,  he  and  all  his,  straightway. 

34  And  when  he  had  brought  them  into  his  house,  '  he  set 
meat  before  them,  and  rejoiced,  believing  in  God  with  all  hia 
house. 

35  n  And  when  it  was  day,  the  magistrates  sent  the  sergeants, 
saying.  Let  those  men  go. 

36  And  the  keeper  of  the  prison  told  this  saying  to  Paul,  The 
magistrates  have  sent  to  let  you  go  :  now  therefore  depart,  and 
go  in  peace. 

37  But  Paul  said  unto  them.  They  hare  beaten  us  openly  un- 
condemned,  ^  being  Romans,  and  have  cast  us  into  prison ; 
and  now  do  they  thnast  us  out  privily?  nay,  verily;  but  let 
them  come  themselves  and  fetch  us  out. 

38  And  the  sergeants  told  these  words  unto  the  magistrates : 

f  Luke5.29.&  19.6.— g  Ch»p.aa.25. 


straightway,  irapaxpm'^t  immediately,  instantly,  at  that  very 
time,  dum  ipsa  res  agitur,  it  is  by  no  means  likely  that  there 
was  any  immersion  in  the  case ;  indeed,  all  the  circumstances 
of  the  case,  the  dead  of  the  night,  tlie  general  agitation,  the 
necessity  of  despatch,  and  the  words  of  the  text,  all  disprove 
it.  The  apostles,  therefore,  had  another  method  of  adminis- 
tering baptism  besides  imm.ersion,  which,  if  practised  accord- 
ing to  the  Jewish  formalities,  must  have  required  considera- 
ble time,  and  not  a  little  publicity.  As  the  Jews  were  accus- 
tomed to  receive  whole  families  of  heathens,  young  and  old, 
as  proselytes,  by  baptism,  so  here  the  apostles  receive  whole 
families,  those  of  I^ydia  and  the  jailer,  by  the  same  rite.  It 
is  therefore  pretty  evident,  that  we  have  in  this  chapter  very 
presumptive  proofs,  1.  That  baptism  was  administered  with- 
out immersimi,  as  in  the  case  of  the  jailer  and  his  family  ; 
and,  2.  That  children  were  also  received  into  the  church  in 
this  way  ;  for  we  can  scarcely  suppose  that  the  whole  fami- 
lies of  Lydia  and  the  jailer  had  no  children  in  them  ;  and  if 
they  had,  it  is  not  likely  that  they  should  be  omitted  ;  for  the 
Jewish  practice  was  invariably  to  receive  the  heathen  c/ii7- 
dren  with  their  proselyted  parents. 

33.  Washed  Vnc'w stripes]  E\ovacv  a-rro  Twv  jrAiyyui/,  he  washed 
from  the  stripes  :  i.  e.  he  washed  the  blood  from  the  wounds, 

and  this  would  not  require  putting  them  into  a  pool  or  bath, 
as  some  have  ridiculously  imagined. 

34.  He  set  meat  before  them]  They  were  sufficiently  exhaust- 
ed, and  needed  refreshment :  nor  had  ttie  apostles  any  such  in- 
herent miraculous  power  as  could  prevent  them  from  suffer- 
ing through  hunger,  or  enable  them  to  heal  their  own  wounds. 
As  they  were  the  instruments  of  bringing  health  to  his  soul, 
he  became  the  instrument  of  health  to  their  bodies.     Genuine 

faith  in  Christ  will  always  be  accompanied  witli  benevolence 
and  humanity,  and  every  fruit  that  such  dispositions  can  pro- 
duce. ThcjaWer  believed — broughttheminlohishoztse — washed 
their  stripes — and  set  meat  before  them. 

35.  And  the  magistrates  sent  the  sergeants]  The  original 
word  pajSiovxovi,  means  the  lictors,  persons  who  carried  bi'- 
fore  the  consul  the  fasces,  which  was  a  hatchet,  round  the 
liandel  of  which  was  a  bundle  of  rods  tied.  Why  the  magis- 
trates should  have  sent  an  order  to  dismiss  the  apostles  whom 
they  had  so  barbarously  used  the  preceding  evening,  we  can- 
not tell,  unless  we  receive  the  reading  of  the  Codex  Bezm  ns 
genuine,  viz.  H/utpas  Se  ycvoijci/ris,  avvi^XQov  hi  s-parriyoi  eni  ru 
avTO,  eii  rrju  ayopav,  koi  avanvriafhvTei  ruv  aciaftop  top  yfyovura, 
€(puPridr]frav  Km  airc^ciXav  rovs  paPiuvxovi,  k.  t.  A.  A7id  when 
it  was  day,  the  magistrates  came  together  into  tlie  court,  and 

REMEMBERING    THE    EARTHftnAKE     THAT    HAD    HAPPENEn,    llntlj 

were  afraid,  and  they  sent  the  sergeants,  &c.  The  Itata  ver- 
sion of  this  same  MS.  has  the  same  reading  :  so  has  also  the 
margin  of  the  latter  Syriac.  If  this  MS.  be  correct,  the  cause 
of  the  dismissal  of  the  apostles  is  at  once  evident:  the  eartli- 
quake  had  alarmed  the  magistrates,  and  taking  it  for  granted 
that  this  was  a  token  of  the  divine  displeasure  against  them 
for  their  unprincipled  conduct  towards  those  good  men,  they 
wished  to  get  as  quietly  rid  of  the  business  as  they  could  ;  and 
therefore  sent  to  dismiss  the  apostles.  Whether  this  rending 
bo  genuine  or  not,  it  is  likely  that  it  gives  the  tnie  cause  of  the 
magistrates'  conduct. 

37.  They  hare  beaten  us  openly—being  Romans]  St.  Paul 
well  knew  the  Roman  laws;  and  on  their  violation  by  the  ma- 
gistrates, he  pleads.  The  Valerial  law  forbad  any  Roman  ci- 
tizen to  be  bound.  The  Porcian  law  forbad  any  to  be  beaten 
with  rods.  "  Porcia  lex  virgas  ab  omnium  civium  Romano- 
rum  corpore  amovlt."  And  by  the  same  law  the  liberly  of  a 
Roman  citizen  was  never  put  in  tlie  power  of  the  lictor.  "  Por- 
cia lex  libertatem  civium  lictori  eripuit."  See  Cicero,  Oro<. 
pro  Rabirio.  Hence,  as  the  same  author  observes,  In  Ver- 
rem,  Orat.  5.  "  Facinus  est  vinciri  civem  Romanum,  scelus 
verberari."  It  is  a  transgression  of  the  law  to  bind  a  Roman 
citizen  :  it  is  wickedness  to  scourge  him.  And  the  illegality 
of  the  proceeding  of  these  magistrates,  was  farther  evident 
in  their  condemning  and  punishing  them  unheard.  This  was 
a  gross  violation  of  a  common  maxim  in  the  Roman  law^ 
Caussa  cognita,  possuntmulti  absolvi,  incognita,  nemocon- 
demnari  potest.  Cicero.  "  Many  who  are  accused  of  evil 
may  be  absolved,  when  the  cause  is  heard  :  but  unheard,  no 
man  can  be  condemned."  Every  principle  of  the  law  of  na- 
ture, and  the  law  of  nations,  was  violated  in  the  treatment 
these  holy  men  met  with  from  the  unprincipled  magistrates 
of  this  city. 

Let  them  come  themselves  and  fetch  vi  out.]    The  apoE-tles 


Paul  preaches  to  the 


CHAPTER  XVII. 


Jews  in  TViessalomccu 


and  thev  feared,  when  they  heard  tliat  they  were  Romans. 
39  And  they  came  and  besought  them,  and  brought  them  out, 
and  •>  desired  them  to  depart  out  of  the  city. 

K  Mut.  B.  SI. 


were  determined  that  the  magistrates  should  be  Immbled  for 
their  illegal  proceedings :  and  that  the  people  at  large  might 
see  that  they  had  been  unjustly  condemned;  and  that  the  ma- 
jesty of  the  Roman  people  was  insulted  by  the  treatment  they 
had  received. 

38.  Thet/  feared  when  they  heard— they  were  Romans.] 
They  feared,  because  the  Roman  law  was  so  constituted,  that 
an  insult  offered  to  a  citizen  was  deemed  an  insult  to  the  whole 
Roman  people.  There  is  a  remarkable  addition  here,  both  in 
the  Greek  and  Latin  of  the  Codex  Beza.  It  is  as  follows  : 
"  And  when  they  were  come  with  many  of  their  friends  to  the 
prison,  they  besought  them  to  go  out,  saying :  We  were  igno- 
rant of  your  circumstances,  that  ye  were  righteous  men.  And 
leading  them  out,  they  besonght'them,  saying,  Depart  from 
this  city,  lest  tlicy  sigain  make  an  insurrection  against  you, 
and  clamour  against  you." 

40.  Entertdintothehansaof  Lydia]  This  was  the  place  of 
their  residence  while  at  Philippi;  see  ver.  15. 

They  comforted  them,  and  departed]  The  magistrates  were 
sufficiently  humbled,  and  the  public  at  large  hearing  of  this 
circumstance,  must  be  satisfied  of  the  innocency  of  the  apos- 
tles. They  therefore,  after  staying  a  reasonable  time  at  the 
house  of  Lydia,  and  exhorting  the  brethren,  departed  ;  having 
OS  yet  to  go  farther  into  Macedonia,  and  to  preach  tlie  Gospel 


40  And  they  went  out  of  the  prison,  ■  and  entered  into  the 
house  q/"  Lydia  :  and  when  they  had  seen  the  brethren,  they 
comforted  them,  and  departed. 

i  V«r,l4. 


in  the  most  polished  city  in  the  world,  the  city  of  Athens.  See 
the  succeeding  chapter. 

Great  and  lasting  good  was  done  by  this  visit  to  Philippi :  a 
church  was  there  f.-.unded,  and  the  members  of  it  dirt  credit 
to  tills  profession.  To  them,  the  apostle  who  had  suffered  so 
much  for  their  sakes,  was  exceedingly  dear ;  and  they  evi- 
denced this  by  their  contributions  to  his  support  In  the  times  ol 
Ills  necessity.  They  sent  him  money  lioice  to  Thessalonica, 
Phil.  Iv.  16.  and  once  to  Corinth,  2  Cor.  xl.  9.  and  long  after- 
ward, when  he  was  a  prisoner  in  Rome,  Phil.  iv.  9,  14,  13. 
About  five  or  six  years  after  this  St.  Paul  visited  Philippi  on 
his  way  to  Jerusalem  ;  and  he  wrote  his  epistle  to  them  about 
ten  years  after  his  first  journey  thither.  The  first  members 
of  the  church  of  Christ  In  this  place  were  Lydia  and  her  fami-' 
ly :  and  the  next  in  all  probability  were  the  jailer  and  his  fami- 
ly. These  doubtless  became  the  instruments  of  bringing  ma- 
ny more  to  the  faith  :  for  the  false  imprisonment  and  public 
acquittal  of  the  apostles  by  the  magistrates,  must  have  made 
their  cause  popular  ;  and  thus  the  means  which  were  used  to 
prevent  the  sowing  of  the  seed  of  life  in  this  city,  became  the 
means  by  which  it  was  sown  andestahllsheil  Thus  the  wrath 
of  man  praised  God;  and  the  remainder  of  It  he  did  restrain. 
Never  were  these  words  more  exactly  fulfilled  than  on  this 
occasion. 


CHAPTER  XVII. 

Paul  and  his  company  passing  through  Amphipolis,  and  ApoUonia,  cume  to  Tliessalonica,  where  they  preach  the  Gospel  to 
(he  Jews  ;  several  of  iPhoin  believe,  I — t.  Others  raise  a  mob,  and  ^ring  Jason,  who  had  received  the  apostles,  before  the 
magistrates  ;  who  having  taken  bail  of  him  ayid  his  companions,  dismiss  them,  5 — 9.  Paul  and  Silas  are  sent  away  by 
night,  unto  Berea,  where  they  preach  to  the  Jews;  w/io  gladly  receive  the  Gospel,  10 — 12.  Certain  Jews  from  TliesscUo- 
nica  hearing  that  the  Bereans  liad  received  the  Gospel,  come  thither  and  raise  up  a  persecution,  13.  Paul  is  sent  away 
by  the  brethreii  to  Athens,  where  he  preaches  to  the  Jews,  14 — 17.  He  is  encountered  Ity  the  Epicureans  and  Stoics,  who 
bring  him  to  tlie  Areopagus,  and  desire  him  to  give  a  full  explanation  of  his  doctriyte,  18 — 20.  7'he  character  of  the  Athe- 
nians, 21.  Paul  preaches  to  them,  and  gives  a  general  view  of  the  essential  principles  of  theology,  22 — 31.  Some  mock, 
tome  hesitate,  and  some  believe  ;  and  among  the  latter,  Dio7iysius  a>id  Damaris,  32—34.  [A.  M.  cir.  4057.  A.  D.  cir.  53. 
An.  Olymp.  cir.  CCVIH.  1.] 


NOW  when  they  had  passed  through  .\mphipolls  and  Apol- 
Ionia,  they  came  to  Thessalonica,  where  was  a  synagogue 
of  the  .lews. 

2  And  Paul,  as  his  manner  was,  'went  in  unto  them,  and 
three  sabbath  days  reasoned  with  them  out  of  the  scriptures, 

3  Opening  and  alleging,  bthat  Christ  must  needs  have  sufler- 
ed,  and  risen  again  from  the  dead ;  and  that  this  Jesus,  *=  whom 
I  preach  unto  you,  is  Christ. 

»Luke4.n;.  Ch.9.3).&  13.5,  U.&U.l.fc  1S.I3.&  19  a— bLuk«a4.26,46.    Ch.lS. 


■NOTES.— Verse  1.  Passed  through  Amphipolis]  This  city 
was  the  metropolis  of  the  first  division  of  Macedonia  as  made 
by  Paulus  Emillus  ;  see  the  note  on  chapter  xvi.  10.  It 
was  built  by  Cimon,  the  Athenian  general,  who  sent  10,000 
Athenians  thither  as  a  colony.  It  stood  in  an  island  in  the  ri- 
ver Strymon,  and  had  Its  name  of  A?nphipolis,  because  inclu- 
ded between  the  two  grand  branches  of  that  river  where  they 
empty  themselves  into  the  sea,  the  river  being  on  both  sides  of 
the.  city. 

Apnllonia]  This  was  another  city  of  Macedonia,  between 
Amphipolis  and  Thessalonica.  It  does  not  appear  that  St. 
Paul  stopped  at  any  of  these  cities ;  and  they  are  only  men- 
tioned by  the  historian  as  places  throuch  wlilch  the  apostles 
passed  on  their  way  to  Thessalonica.  ft  is  very  likely,  that 
III  these  cities  there  were  no  Jews ;  and  that  might  have  been 
the  reason  why  the  apostles  did  not  preach  the  Gospel  there, 
for  we  find  them  almost  constantly  beginning  with  the  Jews: 
and  the  Hellenist  Jews,  living  among  the  Gentiles,  became  the 
T;ie</M/»i  through  which  the  Gospel  of  Christ  was  conveyed  to 
the  heathen  world. 

77ie«srt/o;iicrt]  This  was  a  celebrated  city  of  Macedonia,  sit- 
uated on  what  was  called  the   Thermaic  Gulf.     According  to  I'judges  of  the  Gentiles 


4  *  And  some  of  them  believed,  and  consorted  with  Paul  and 
"  .Silas  ;  and  of  the  devout  Greeks  a  great  multitude,  and  of  the 
chief  women  not  a  few. 

5  ii  But  tlve  Jews  which  believed  not,  moved  with  envy,  took 
unto  them  certain  lewd  fellows  of  the  baser  sort,  and  gathered 
a  company,  and  set  all  the  city  on  an  uproar,  and  assaulted  the 
house  of  f  Jason,  and  sought  to  bring  them  out  to  the  people. 

6  And  when  they  found  them  not,  they  drew  Jason  and  cer- 

c  Or,  whom,  said   he,  I  preach.— J  ChaiHer  88.  24 e  Chapter  15.  22,  27,  32,  40.— 


must  needs  suffer — that  this  was  predicted,  and  was  an  essen- 
tial mark  of  the  true  Messiah.  By  proving  this  point  he  cor- 
rected their  false  notion  of  a  triumphant  Messiah ;  and  thus 
removed  the  scandal  of  the  cross. 

4.  The  devout  Greeks]  That  is^  Gentiles  who  were  prose- 
lytes to  the  Jewish  religion,  so  far  as  to  renounce  idolatry,  and 
live  a  moral  life,  but  probably  had  not  received  circumcision. 

5.  The  Jews  which  believed  twt,  moved  with  envy,  took  unto 
them]  Instead  of  this  sentence,  the  most  correct  M.SS.  and  V'er- 
sions  read  simply,  npoaXa/ioftciini  ie  bi  \nvSaioi — Bui  the  Jews 
takijig,  &c.  leaving  out  the  words  Z/jAoxruvrtf,  a-rteidovvres, 
which  believed  not,  moved  with  envy  ;  these  words  do  not  ap- 
pear to  be  genuine  ; -there  is  the  strongest  evidence  against 
them ;  and  they  should  he  omitted. 

Certain  lewdfelloies  of  the  baser  sort]  This  is  not  a  very  in- 
telligible translation.  The  original  is,  ruv  ayopaiov  rtvat 
avSpai  novnpovs.  The  word  ayopaiot,  which  we  translate  the 
baser  sort,  is  by  Hesychlus  explained  oi  ev  ayopa  avaTfitibo- 
jir.voi,  those  who  transact  business  in  courts  of  justice.  Tlie 
same  word  Is  used  by  the  .Jews  In  Hebrew  letters  to  signify 
judges  ;  and  D''>J  ya  n\H^-y^itt  agorioth  shel  goyim,  signifies 
,„wo.o„  «/■  ().«.  /-r„,.(,;i„     These  were  probably  a  low  kind  ot 


Stephanus  Byzantinus,  it  was  embellished  and  enlarged  by    lawyers,  what  we  would  call  pettifoggers,  or  attorneys,  with- 
Philij>,  king  of  Macedon,  who  called  illTiessalonica,  thevieic-    out  prim-lple,  who  gave  advice  for  a  trifle,  and  fomented  dis 


iilir 
ry  of  Tlipssalia,  on  account  of  the  victory  he  obtained  there 
over  the  7'hessalians  :  but  prior  to  this  It  was  called  Thernut. 
But  Strabo,  Tzetzes,  and  Zonaras,  say  that  It  was  called  Thes- 
talonica,  from  Thessalonica,  wife  of  Cassander,  and  daughter 
of  Philip.  It  is  now  in  possession  of  the  Turks,  and  is  called 
Salonichi,  which  Is  a  mere  corruption  of  the  original  name. 

A  sytiagogue  of  the  Jews.]  'H  avvaywyrj,  the  syiiafo^iie  ; 
for  the  article  here,  must  be  considered  as  emphatic,  there 

Srobably  being  no  other  synagogue  in  any  other  city  in  Mace- 
onia.  The  Jews  In  diflerent  parts,  had  other  places  of  wor- 
ship called  piosei£c/(as,  as  we  have  seen  chap.  xvi.  13;  at  Thes- 
salonica alone,  they  appear  to  have  had  a  synagogue. 

2.  As  his  manner  was]  He  constantly  oflTercd  salratien  first 
to  the  Jews ;  and  for  this  purpose  attended  their  Sabbath 
days'  meetings  at  their  synagogues. 

3.  Opening  and  alleging]  llapartdcpcvoi,  proving  by  cita- 
tions. His  method  seems  to  have  been  this  :  1st.  He  collected 
the  scriptures  that  spoke  of  the  Messiah.  2d.  He  applied  these 
to  Jesus  Christ;  showing  that  in  him  all  these  scriptures 
were  fulfilled,  and  that  he  was  the  Saviour  of  whom  they  were 
io  expectation.    He  showed  also  that  the  Christy  or  Messiah, 


piites  and  litigations  among  the  people.  The  Itala  version  of 
the  Codex  Beza,  calls  them  quosdam  farenses,  certJiin  law- 
yers. As  the  .lews,  from  their  small  number,  could  not  easily 
raise  up  a  mob,  they  cunningly  employed  those  unpriiicipled 
men,  who  probably  had  a  certain  degree  of  juridical  credit 
and  authority,  to  denounce  the  apostles  as  seditious  men  ;  and 
this  was  very  likely  tlie  reason  why  they  employed  those  in 
preference  to  any  others.  They  were  such  as  always  attended 
forensic  litigations,  waiting  for  a  job.;  and  willing  to  defend 
any  side  of  a  question  for  money.  They  were  wicked  men  of 
the  forensic  tribe. 

Gathered  a  company,  and  set  all  the  city  on  an  uproar^ 
And  after  having  made  this  sedition  and  disturbauce,  cnargedl 
the  whole  on  the  peaceable  innocent  apostles  !  This  is  pre- 
cisely the  same  way  that  persecution  against  the  truth  and 
followers  of  Christ  is  still  carried  on.  Some  wicked  man  ia 
the  parish  gets  a  wicked  attorney  and  a  constable  to  head  a 
mob,  which  they  themselves  have  raised  ;  and  having  com- 
mitted a  number  of  outrages,  abusing  men  and  women,  haul 
the  minister  of  Christ  to  some  in.igistrate  who  knows  as  little 
of  his  office  as  he  cares  for  the  Gospel ;  they  there  charge  the  ' 
405 


All  account  of 


THE  ACTS. 


the  Bereans, 


tain  brethren  uuto  the  nilers  of  the  city,  crying,  «  These  that 
have  turned  the  world  upside  down  are  come  hither  also ; 

7  Whom  Jason  hath  received :  and  these  all  do  contrary  to  the 
decrees  of  Cesar,  i>  saying  that  there  is  another  king,  one  Jesus. 

8  And  they  troubled  the  people  and  the  rulers  of  the  city, 
when  they  neard  these  things. 

9  And  when  they  had  taken  security  of  Jason,  and  of  the 
other,  they  let  them  go. 

10  "  And '  the  brethren  immediately  sent  away  Paul  and  Silas 
by  night  unto  Berea :  who  coming  thither  went  into  the  syna- 
gogue of  the  .lews, 

11  These  were  more  noble  than  those  in  Thessalonica,  in  that 
they  received  the  word  with  all  readiness  of  mind,  and  ksearch- 
ed  the  Scriptures  daily,  whether  those  things  were  so. 

eCh-lCSO.— hLk.a3.2.   John  19.12.   1  Pct.2.15.— i  Ch,9.25.  Vcr.H.— k  Isa.  34. 16. 


outrages  which  themselves  have  committed,  on  the  preacher 
and  his  peaceable  hearers  ;  and  the  peace-maker  appointed  by 
a  good  king,  according  to  the  wise  and  excellent  regulations  of 
a  sound  constitution,  forgetting  icAosfi  minister  he  is,  neither 
administers  justice  nor  maintains  truth ;  but  espousing  the 
part  of  the  mob,  assumes,  ex  officio,  the  character  of  a  peree- 
cutor.  The  preacher  is  imprisoned,  his  hearers  fined  for  lis- 
tening to  that  Gospel  which  has  not  only  made  them  wise  un- 
to salvation,  but  also  peaceable  and  orderly  citizens ;  and 
which  would  have  had  the  same  effect  on  the  unprincipled 
magistrate,  the  parish  squire,  and  the  mob,  had  they  heard  it 
with  the  same  reverence  and  respect.  Had  I  not  witnessed 
such  scenes,  and  such  prostitution  of  justice,  I  could  not  have 
described  them. 

Assaulted  the  house  of  Jason]  This  was  the  place  where  the 
apostles  lodged  ;  and  therefore  his  goods  were  clear  spoil,  and 
his  person  fair  game.  This  is  a  case  which  frequently  occurs 
where  the  Gospel  is  preached  in  its  spirit  and  power.  And 
even  in  this  most  favoured  kingdom,  the  most  scandalous  ex- 
cesses of  this  kind  have  been  committed,  and  a  justice  of  the 
peace  has  been  found  to  sanction  the  proceedings  ;  and  when 
an  appeal  has  been  made  to  the  laws,  a  grand  jury  has  been 
found  capable  of  throwing  out  the  trtie  bill ! 

6.  These  that  have  turned  the  world  upside  down  are  come 
hither  also\  The  very  character  our  forefathers  had  for  preach- 
ing that  Gospel  in  every  part  of  the  land,  by  which  the  nation 
has  been  illuminated,  the  mob  disciplined  into  regularity  and 
order,  and  the  kingdom  established  in  the  hands  of  the  best  of 
monarchs. 

7.  These  all  do  contrary  to  the  decrees  of  Cesar]  Persecutors 
always  strive  to  affect  the  lives  of  the  objects  of  their  hatred 
by  accusing  them  of  sedition,  or  plots  against  thes^a^e. 

That  there  is  another  king,  one  Jesus.]  How  malevolent 
was  this  saying  !  The  apostles  proclaimed  Jesus  as  king,  that 
is  true :  but  never  once  insinuated  that  his  kingdom  was  of 
this  world.    The  reverse  they  always  maintained. 

8.  And  they  troubled  the  people  and  the  rulers]  It  is  evident 
that  there  was  no  disposition  in  eitherthe  people  or  the  rulers, 
to  persecute  the  apostles.  But  these  wicked  Jews,  by  means 
flf  the  unprincipled  wicked  lawyers ;  those  lewd  fellows  of 
the  baser  sort,threvj  the  suliject  into  the  form  of  law,  making 
it  a  state  question,  in  which  form  the  rulers  were  obliged  to 
jiotice  it;  but  they  showed  their  unwillingness  to  proceed  in  a 
matter  which  they  saw  proceeded  from  malice,  by  letting  Ja- 
.Bon  and  his  companions  go  off  on  bail. 

9.  Taken  security]  Aafjovree  to  ikuvov,  having  taken  what 
teas  sufficient,  or  satisfactory.  Sufficient  for  the  present,  to 
prove  that  the  apostles  were  upright,  peaceable,  and  loyal  men ; 
and  that  Jason  and  his  friends  were  the  like  ;  and  would  be, 
at  any  time,  forth-coming  to  answer  for  their  conduct.  Per- 
haps this  Is  the  sense  of  the  phrase  in  the  text. 

10.  Sent  away  Paul  and  Silas  by  night]  Fearing  some  fur- 
ther machinations  of  the  Jews  and  their  associates. 

Berea]  This  was  another  city  of  Macedonia,  on  the  same 
gulf  with  Thessalonica ;  and  not  far  from  Pella,  the  birthplace 
of  Alexander  the  Great. 

11.  These  were  more  noble  than  those  in  Thessalonica^  Yiaav 
cvycvcTcpai,  were  of  a  better  race,  extraction,  or  birth,  than 
those  at  Thessalonica-,  but  the  word  refers  more  to  their  con- 
duct, as  a  proof  of  their  better  disposition,  than  to  their  birth, 
orany  peculiar /jweai  tiobility.  It  was  a  maxim  among  tlie  Jews, 
that "  none  was  of  a  noble  spirit,  who  did  not  employ  himself  in 
the  study  of  the  law."  It  appears  that  the  Bereans  were  a 
belter  educated,  and  7nore  polished  people  than  those  at  Thes- 
salonica;  inconsequence,  farfrom  persecuting,  1. They  heard 
the  doctrine  of  the  Gospel  attentively:  2.  They  received  this 
doctrine  with  readiness  of  mind:  when  the  evidence  of  its 
truth  appeared  to  them  sufficiently  convincing,  they  had  too 
much  dignity  of  mind  to  refuse  their  assent ;  and  too  much 
ingenuousness  to  conceal  their  approbation :  3.  They  searched 
the  Scriptures,  i.  e.  of  the  Old  Testament,  to  see  whether  these 
things  were  so;  to  see  whether  the  promises  and  types  corres- 
ponded  with  the  alleged  fulfilment  in  the  person,  works,  and 
sufferings  of  Jesus  Christ:  4.  They  continued  in  this  work; 
they  searched  the  Scriptures  daily,  whether  those  things 
were  so. 

12.  Therefore  many  of  them  believed]  From  the  manner  in 
which  they  heard,  received,  and  examined  the  word  preached 
to  them,  it  was  not  likely  they  could  be  deceived.  And  as  it 
was  the  truththat  was  proclaimed  to  them,  it  Is  no  wonder  tJiat 
Jhey  apprehended,  believed,  and  emb:aced  it. 

406 


12  Therefore  many  of  them  believed ;  also  of  honourable 
women  which  were  Greeks,  and  of  men,  not  a  few. 

13  H  But  when  the  Jews  of  Thessalonica  had  knowledge  that 
the  word  of  God  was  preaclied  of  Paul  at  Berea,  they  came 
thither  also,  and  stirred  up  the  people. 

14  '  And  then  immediately  the  brethren  sent  away  Paul  to  go 
as  it  were  to  the  sea :  but  Silas  and  Timotheus  abode  there  still. 

15  And  they  that  conducted  Paul  brought  him  unto  Athens : 
and  ■"  receiving  a  commandment  unto  Silas  and  Timotheus 
for  to  come  to  him  with  all  speed,  they  departed. 

16  II  Now  while  Paul  waited  for  them  at  Athens,  °  his  spirit 
was  stirred  in  him,  when  he  saw  the  city  °  wholly  given  to 
idolatry, 

17  Therefore  disputed  he  in  the  synagogue  with  the  Jews, 

Lk.  16.29.   .lohn  5.39.— 1  Mall.  10.23.— m  Ch.I8,5.— n  2  Pet.2.8.— o  Or,  full  of  idols. 


Of  honourable  women  which  were  Greeks]  Probably  mere 
heathens  are  meant;  and  these  weresomeof  the  chief  familiea 
in  the  place.  Thus  we  find  that  the  preaching  of  Paul  at  Be- 
rea, was  made  the  instrument  of  converting  both  Jews  and 
Gentiles, 

13.  The  Jews  of  Thessalonica — stirred  up  the  people]  With 
what  implacable  malice  did  these  men  persecute  the  Gospel ! 
And  in  the  same  spirit  tliey  continue  to  the  present  day, 
though  it  is  evidently  the  sole  cause  of  their  wretchedness. 

14.  To  go  as  it  were  to  the  sea]  This  passage  is  generally 
understood  to  mean  that  the  disciples  took  Paul  towards  the 
sea,  as  if  he  had  intended  to  embark,  and  return  to  Troas, 
but  with  the  real  design  to  go  to  Athens.  But  it  ismorelikely 
that  his  conductors,  in  order  to  his  greater  safety,  left  the  pub- 
lic, or  more  frequented  road,  and  took  him  coas?  wise  to  Athens. 
Or  by  taking  a  vessel  at  that  part  of  the  sea  nearest  to  Berea, 
they  might  have  coasted  it  to  Athens,  which  was  quite  a  pos- 
sible case ;  and  cis  we  do  not  hear  of  his  stopping  at  any  place 
on  his  journey  to  preach,  it  is  very  piobable  that  he  went  by 
sea  to  this  city.  Though  sleights  and  feints  may  be  allowable 
in  cases  of  life  and  death,  yet  there  does  not  appear  an  abso- 
lute necessity  for  any  in  this  case.  And  as  the  text  does  not 
necessarily  point  any  out,  so  we  need  not  have  recourse  to 
any.  I  take  it  for  granted,  therefore,  that  Paul  went  by  sea  to 
Athens. 

Silas  and  Timotheus  abode  there  still.]  The  persecution,  it 
seems,  was  directed  principally  against  Paul;  Lo!  he  stayeth 
his  rough  wind  in  the  day  of  his  east  wind.  Silas  and  Timo- 
theus, holy  men,  were  left  behind  to  water  the  seed  which 
Paul  had  planted. 

15.  Brought  him  unto  Athens]  This  was  one  of  the  most 
celebrated  cities  in  the  world,  whether  we  consider  its  anti- 
quity, its  learning,  its  political  consequence,  or  the  valour  of 
its  inhabitants.  This  city,  which  was  the  capital  of  Attica, 
and  the  seat  of  the  Grecian  empire,  was  founded  by  Cecrops, 
about  A.  M.  2447,  before  Christ  1557,  and  was  called  by  him 
Cecropia.  About  thirteen  or  fourteen  himdred  years  before 
Christ,  in  the  reign  either  of  Erichtheus,  or  Erichthonius,  it 
was  called  Athens,  from  tSrivn,  a  name  of  Minerva,  to  whom 
it  was  dedicated  ;  and  who  was  always  considered  the  protec- 
tress of  the  city.  The  whole  city  at  first  was  built  upon  a  hill 
or  rock,  in  the  midst  of  a  spacious  plain  ;  but,  in  process  of 
time,  tne  wliole  plain  was  covered  with  buildings,  which  were 
called  the  lower  city  ;  while  the  ancient  was  called  Acropolis, 
or  the  upper  city.  In  its  most  flourisliing  state  this  city  was 
not  less  than  one  hundred  and  seventy-eight  stadia,  or  twenty- 
two  Roman  miles  in  circumference.  The  buildings  of  Athens 
were  the  most  superb,  and  best  executed  in  the  world  ;  but 
every  thing  is  now  in  a  state  of  ruin.  Mr.  Stuart,  in  his  three 
folio  vols,  of  the  Antiquities  of  Athens,  has  given  correct  re- 
presentations of  those  that  remain ;  with  many  geographical 
notices  of  much  importance.  The  greatest  men  that  ever  lived, 
scholars,  lawyers,  statesmen,  and  warriors,  were  Athenians. 
Its  institutions,  laws,  and  literature,  were  its  own  unrivalled 
boast,  and  the  envy  of  the  world.  The  city  still  exists;  the 
Acropolis  in  a  state  of  comparative  repair  ;  but  it  is  now  in 
the  hands  of  the  Turks,  who  have  turned  the  celebrated  Par 
thenion,  or  temple  of  Minerva,  into  a  mosque.  The  inhabi- 
tants are  reckoned  at  about  1000.  Christianity,  planted  here 
by  St.  Paul,  still  subsists  :  and  about  two  thirds  of  the  inhabi- 
tants of  Athens  are  Christians,  who  have  several  churches  and 
oratories  here  :  and  it  is  the  residence  of  a  Greek  bishop,  who 
is  a  Metropolitan.  He  who  considers  the  ancient  glory  of  this 
city,  whether  in  its  heathen  or  Christian  antiquity,  cannot  but 
sigh  over  its  present  state. 

16.  He  sate  the  city  wholly  given  to  idolatry]  KarctiuXov, 
full  of  idols,  as  the  margin  has  it,  and  very  properly.  Who- 
ever examines  the  remains  of  this  city,  as  represented  by  Mr. 
Stuart,  in  his  Antiquities,  already  referred  to,  will  be  satisfied 
of  the  truth  of  St.  Luke's  remark  :  it  was  full  of  idols.  Bp. 
Pearce  produces  a  most  apposite  quotation  from  Pausanias, 
which  confirms  the  observation :  On*  riv  aWaxov  rouavra 
tSciv  et6(t)Xa.  There  was  noplace  where  so mayiy  idols  were 
to  be  seen.     Paus.  in  Attic,  cap.  xvii.  24. 

Petronius,  who  was  contemporary  with  St.  Paul,  in  his  Sa- 
tyr, cap.  xvii.  makes  Quartilla  say  of  Athens:  utique  nostra 
regio  tam  PK.a:sENTiBrs  plena  est  numinibits,  utfacilius  pos- 
sis  Deum  quam  HoMiNEM  invenire.  Our  region  is  so  fuil  of 
deities,  that  you  may  more  frequently  meet  with  a  god  than 
a  ma7i. 

17.  Disputed  he  in  the  synagogue  with  the  Jews]  Proving 


Pa-ul  is  hroughi 


CHAPTER  XVII. 


unto  the  Areopagu*. 


speakest,  is? 

20  For  thou  bringest  certain  strange  tilings  to  our  ears  :  wo 
would  know,  therefore,  what  these  things  '  mean. 

21  (For  all  the  Athenians,  and  strangers  which  were  there, 
spent  their  time  in  notliing  else,  but  cither  to  tell,  or  to  hear 
some  new  tiling.) 

22  VTlien  Tatil  Blood  in  the  midst  of  •  Mars'  hill,  and  said,  Ye 


tOhS.ia— »Or,  th« 


t  «f  the  Areopacttes. 


«nd  with  the  devout  persons,  and  in  the  market  daily  with  ]  saying.  May  we  know  what  this  new  doctrine,  whereof  thou 
them  that  met  with  him.  ,   ^    „  .  ,    ,  ., 

18  Then  certain  philosophers  of  the  Epicureans,  and  of  the 
Bloics,  encountered  him.  And  some  said,  What  will  this  f  bab- 
\)lersay  1  other  some,  He  seemeth  to  be  a  setter  forth  of  strange 
gods  i  because  he  preached  unto  them  Jesus,  and  the  resurrec- 

19  And  they  took  hhn,  and  brought  him  unto  '  Areopagus, 

f  Or,  bMO  fellow.— q  Or,  M«i'e  hill.     It  w»b  the  hijhew  toun  in  Athens. 

that  JesUs  was^heMessiah  ;  andwHh  the  devoii^tpeTs»n.%fTo-  great  business  on  which  they  were  to  aecifle;  and  that  the 
baMy  Tiedtkent,  proselyted  to  the  .Jewish  religion.  Aivdin  the  \  sight  of  the  accused  might  not  affect  them  either  with  .pity  or 
market:  I  supjiose  aj-opa,  here  means  some  such  place  as  our  |  aversion.  In  rcferenci;  to  this,  all  pleaders  were  strictly  for- 
txchange,  where  people  of  business  usually  met,  and  where  ]  bidden  to  use  any  means  trhatcver  to  excite  cither  jAly  or 
the  philosophers  conversed  and  reasoned.  The  agora  was  aversion;  or  tn  affect  the  passions:  every  thing  being  con- 
probably  like  the  Roman  forum,  and  like  places  of  public  fined  to  simple  rcTalion,  or  statement  of  facts.  When  the  two 
resort  in  all  countries  where  people  of  leisure  assembled  to  '  parties  were  produced  before  Oie  court,  they  were  placed  he- 
•convei-se  hear  the  news,  &c.  tween  ilie  bleeding  membei"s  of  victims  sl.iin  on  the  occasion, 

18.  Certain  philosophers  of  the  Epicureans]  Tliese  were  the  i  and  were  obliged  to  take  an  oath,  accompanied  with  horrible 
foJ'.owers  of  Epicurus  who  acknowledged  no  gods  except  in  '  imprecations  on  themselves  and  families,  that  they  would  tes- 
name,  and  absolutely  ilenied  that  they  exercised  any  govern-  ;  tify  nothing  but  truth.  These  parties  call.:;d  to  witness  the 
Dient  over  the  world  or  its  inhabitants ;  and  thalthe  chief  good  Eumenides,  or  Furies,  the  punishei-s  of  the  perjured  in  the 
consisted  in  the  gratification  of  the  appetites  of  sense.  These  j  infernal  world;  and,  to  make  the  greater  impression  on  tltc 
points  the  Epicureans  certainly  held;  but  it  is  not  clear  that  mind  of  the  party  swearing,  the  temple  dedicated  to  these  in- 
JS;m"c;/7!/s.himself  maintained  such  doctrines.  j  fernal  deities,  was  contiguous  to  the  court:  so  th.il  they  ap- 

And  of  the  Stoics]  These  did  not  deny  the  existence  of  the  i  peared  as  if  witnessing  the  oaths,  and  recording  the  appeal 
lods  ;  Init  they  held  that  all  human  affairs  were  governed  by  i  made  to  themselves.  When  the  case  was  fully  heard,  the 
fate.    Tliey  did  not  believe  that  anv  good  was  received  from  ]  judges  gave  their  decision  by  throwing  down  their  ilint  peb 


The  hamls  of  their  goils;  and  consjdcretl,  as  Sejieca  assert; 
that  any  good  and  wise  man  was  eiiual  to  Jupiter  himself. 
Both  these  sects  agreed  in  denying  the  leswrree^on  of  the  body  ; 
onij  the  former  did  not  believe  in  the  immortality  of  the  souL 

Epicunr.s,  the  founder  of  the  Epicurean  sect,  was  born  at 
Athens,  about  A.  M.  366."?,  before  Christ  341. 

Ze.so,  the  founder  of  the  Stoic  sect,  was  born  in  the  isle  of 


bles,  on  two  hoards  or  tables,  one  of  which  was  for  the  condeni- 
nation,  the  other,  for  the  acquittal  of  the  person  in  question. 

20.  ThoH  bringest — strange  things  to  our  ears]  The  doc- 
trite  of  the  apostle  was  different  from  any  they  had  ever 
heard :  it  was  wholly  spiritual  and  divine  ;  thus  it  was  strange; 
jt  was  contrary  to  their  customs  and  manners;  and  thus  it 
was  strange  also.     As  it  spoke  mucli  of  the  exaltation  and 


Cyprus,  about  thirty  years  before  Christ.  His  disciples  were  glory  of  Jesus  Christ,  they  supposed  him  to  be  a  setter  fortU 
callfd  Sinics,  from  Yroa,  a  famous  portico  at  .\thens,  where  of  strange  gods;  and  there/ore,  on  the  authority  of  the  law's; 
they  studied.  Besides  these  two  sects,  there  were  two  others  j  which  forbad  the  inlroduction  of  any  new  deities,  or  modes  of 
which  were  famous  at  this  time;  viz.  the  Academics  and  the  icorship,  he  was  called  before  the  Areopagu.^. 
Peripatetics.  The  founder  of  the  first  was  the  celebrated  t  21.  All  the  Athenians,  and  etrangers  irhich  irere  there] 
Plato;  and  the  founder  of  the  second,  the  no  less  famovis  i  As  Athens  was  renowned  for  its  wisdom  and  learning,  it  be- 
Aristotle.  Tliese  sects  professed  a  much  purer  doctrine  than  \  came  a  place  of  public  resort  for  philosophers  and  students 
Ihe  Epit  urean*  unA  Stoics;  and  it  does  not  appear  that  they  ;  from  different  parts  of  the  then  civilized  world.  Tlie  flux 
opjmsed  tlie  apostles  ;  nor  did  they  enter  into  public  disputa-  [  of  students  was  in  consequence  great ;  and  these  having  much 
tions  with  them.  Against  the  doctrines  taught  by  the  Epicu-  ,  leisure  time,  would  necessarily  be  curious  to  know  what  was 
reans  and  Stoics,  several  parts  of  St.  Paul's  discourse,  in  the  passing  in  the  world,  and  would  frequently  assemble  together 
folfo^ving  verses,  are  directly  pointed.  j  in^)laces  of  public  resort,  to  meet  with  strangers  just  come  to 

What  trill  this  hahbler  snyl]  The  word  ancpuuXoyoi,  which  I  the  city;  and  either,  as  St.  Luke  says,  to  tell,  or  hear  some 
we  translate  , 6<!6Wer,  signiics  literally,  a  collector  of  seeds,  i  new  thing. 

sjtd  in  the  "  name  of  a  small  hird  that  lives  by  picking  up  !  "  The  .\thenian  writers  give  the  same  account  of  their  fel- 
■eeds  on  .the  road."  Tlie  epithet  came  to  be  applied  to  per-  j  low-citizens.  Demosthenes,  in  his  reply  to  Epist.  Philippi, 
Fons  who  collected  the  sayings  of  othere,  without  order  or  represents  the  Athenians  as  TrvOavoiJCvot  Kara  rriv  a^opav,  ci 
method;  and  detailed  them  among  their  companions  in  the  ti  Xeyerai  vewrcpov;  inquiring  in  the  place  of  pu/ilic  resort, 
»«me  way.  The  application  of  the  term  to  prating,  empty,  |  if  there  are  any  news'  We  find,  likewise,  that  when  Thu- 
impertinent  persons,  was  natural  and  easy;  and  hence  it  was  j  cydides,  iii.  38.  had  said,  ucra  Ka  ivoT/jTof  /itv  Aojuv  uttu- 
considered  a  term  of  reproach  and  contempt ;  and  was  some-  raaOat  api^ot,  ye  are  excellent  in  suffering  yourselves  to  lie 
dimes  used  to  signify  the  vilest  sort  of  men.  |  deceived  by  novelty  of  speech  ;  the  i;ld  scholiast  makes  this 

A^ittter  forth  of  strange  god.i]  s^vtov  Saiiioi/itov,  of  strange  |  remark  upon  it,  (almost  in  the  words  of  !^.  Luke,)  ravra  rpoj 
or  foreign  demons.  Tlint  this  was  strictly  forbidden,  botUat  i  rovj  KOrivatus  atwrtrai,  oviicv  t<  iicKcTtovT<ii,  TzXriv  Af)£ii'  ti  koi 
Koine  and  Athens  ;  aoe  on  chap.  xvi.  21.  okovhv  Kaivov ;  he  here  blames  the  Athenians,  w/io  made  it 

There  was  a  diflference  in  the  heathen  theology,  between  |  their  only  business  to  tell  and  hear  something  that  traa  ssw." 
6sof,  god,  and  Saiijuv,  demon:  llie  dcoi  were  such  us  were  |  Bp.  Peaice.  This  is  a  striking  feature  of  the  city  of  London 
rods  by  nature:  the  iaiiiovia  were  77ien  who  were  deified.  ]  in  the  present  day.  The  itch  ftu-  news,  which  generillv  ar- 
S'his  distinction  seems  to  be  in  tlie  mind  of  these  philosophers  i  gues  a  worldly,  shallow,  or  unsettled  mind,  is  wondcrVuUv 
when  thev  said,  thai  the  apostle  seemed  to  be  a  setter  forth  of  prevalent :  even  ministers  of  the  Gospel,  negligent  of  their 
Mtrange  demons,  because  he  preached  unto  them  Jesus,  whom  |  sacred  function,  arc  become  in  this  sense  .\tlieniaiis  ;  so  that 
he  showed  to  be  a  man  suflering  and  dying;  but  was  after-  the  Book  of  God  is  neither  read  nor  studied  with  half  the  avi- 
ward  raised,  tf.  the  throne  of  God.  This  would  appear  to  them  dity  and  spirit  as  a  newspaper.  These  persons,  forgetful  not 
tantamount  with  their  deification  o{  heroes,  &c.  who  had  been  only  of  their  calling,  but  oftlie  very  spirit  of  the  Gospel,  read 
ttu;s  honoured  for  their  especial  services  to  mankind.     IIo-  ,  the  account  of  a  battle  with  the  most  violent  emotions ;  and. 


race  esi>iessea  litis  in  two  lines,  2  Epist.  i.  5. 

Jlomulus  ct  Liber  pater,  et  cum  Castore  Pollux, 
Post  ingentia  facta,  deorum  in  templa  recepti. 

"  Romulus,  father  Bacchus,  with  Castor  and  Pollux,  for  their 
eminent  services,  have  been  received  into  the  temples  of 
the  gods." 

19.  '/'/u:>/ took  hint,  and  brought  him  unto  Areopagus]  The 
Areopagus  was  a  hill  not  far  from  Acropolis,  already  de- 
scribed, where  the  supreme  court  of  justice  was  held  ;  one  of 
the  most  sacred  and  ieput;ible  courts  that  had  ever  existed  in 


provided  the  victory  falls  to  their  favourite  side,  they  exult 
and  triumph  in  proportion  to  the  number  of  thousands  that 
have  been  slain !  It  is  no  wonder  if  such  become  political 
preachers,  and  their  sermons  be  no  better  than  husks  for 
swine.  To  such  the  hungry  sheep  look  up,  and  are  7tot  fed. 
God  pity  such  miserable  Athenians,  and  direct  them  to  a  more 
suitable  employment ! 

22.   Paul  stood  in  the  midst  of  Mars'  hill]    Tliat  is,  in  the 
midst  of  the  judges,  who  sat  in  tlie  Areopagus. 

Ye  are  too  superstitious.]   Kara  jravrn  o>s  detaiSatjiovcTtpnvi 


the  Gentile  world.  It  had  its  name  A.otjof  rtayui,  Areopagus,  vftas  Ocu^ioj ;  I  perceive  that  in  all  respects  ye  are  greatly  ad- 
or  the  Hill  of  Mars,  or  Ares,  from  the  circumstance,  accord-  dieted  to  religious  practices;  and,  as  a  religious  people,  you 
ing  to  poetic  fiction,  of  Mars  being  tried  there  by  a  court  of  will  auididly  hear  what  I  have  got  to  say  in  behalf  of  that 
twelve  go<ls,  for  Ihc  mwnier  of  Hatlirothtus,  son  of  Neptmie:  worship  which  I  practise  and  recommend,  fjee  further  ob- 
the  meaning  of  which  is,  that  Ares,  a  Thessalian   prince,    servations  at  the  end  of  the  chapter. 

havmj  slain  Hallirothius,  the  son  of  a  neighbouring  prince,  23.  BeMd  your  devotions]  Jlc/iairiiaTa,  the  objects  of  your 
lor  having  violated  his  daugliter  Alcippa,  was  here  tried  by  teorship;  Uie  different  images  of  their  gods  which  they  held 
»^K  •'"  1^''*'  ^^  ^^''""u  'le  «"us  honoiuably  acquitted.  In  the  in  religious  veneration,  sacrificial  instruments,  altars,  &c  &c. 
Ainenian  laws  the  death  of  the  ravisher  was  the  regular  for-  i  To  the  unknown  God)  .vrNilCTili  eEJli  Thatihere  was 
leiture  for  his  crime.  The  jusliie  administered  in  this  C43urt  !  an  aluir  at  Athens  thus  inscribed,  .we  cannot  doubt,  after  audi 
wassostrict  and  impartial,  that  it  was  generally  allowed,  both  a  testimony;  though  ISL  Jerom  questions  it  in  part;  far,  he 
tne  piaintm  and  defendant  departed  satisfied  with  the  decision  says,  SL  Paul  found  the  inscription  in  the  plural  number,  but 
innocence,  when  summoned  before  it,  appeared  williout  ap-  bec-iuse  he  would  not  appear  to  acknowledge  a  plurality  of 
prcnension ;  and  the  guilty,  convicted  and  condemned,  retired  gods,  he  qimted  it  in  the  singitlar  ;  verum,  quia  Paulus  non 
without  daring  to  niurmur."  The  place  in  which  the  judges  pluribus  Diis  indigebat  iguotis,  sed  uno  tantum  ignoto  Deo, 
sat,  was  uncorered;  and  they  heW  their  silting  by  night,  singulari  verbo  usus  est.  Epist.  ad  Magn.  This  is  a  most 
10  tne  end  that  nothing  might  distract  their  minds  from  the  .  foolish  sayins :  had  Paul  done  so,  how  mucli  .would  such  a 

407 


Paul  defbnds  the 


THE  ACTS. 


doctrine  which  he  preached. 


men  of  Athens,  I  perceive  that  in  all  things  ye  are  too  super- 
Btitious. 

23  For  as  1  passed  by,  and  beheld  your '  devotions,  I  found  an 
altar  with  this  inscription,  TO  THE  UNKNOWN  GOD.  Whom 
therefore  ye  ignorantly  worship,  him  declare  I  unto  you. 

24  "  God  that  made  the  world  and  all  things  therein,  seeing 
that  he  is  '  Lord  of  heaven  and  earth  »  dwelleth  not  in  tem- 
ples made  with  hands  ; 

25  Neither  is  worshipped  with  men's  hands,  "  as  though  he 

t  Or,  gods  that  ye  worship.  2  Thraa.  8.4.— u  Chap. 14. 15 v  Matt.  11.25.— w  Ch. 

7.48.— X  Psa.5«.8. 

begging  of  the  question  have  prejudiced  his  defence  in  the 
minds  of  his  intelligent  judges  !  Oilcumenius  intimates  that 
St.  Paul  does  not  give  the  ichole  of  the  inscription;  which  this 
famous  altar  bore;  and  which,  he  says,  was  the  following, 
Scots  Acrias,  icai  'Evp<07rris,  Kai  Aiffvrig,  Q coi  ayvwTWKai  ItVM. 
To  the  Gods  of  Asia,  and  Europe,  and  Africa:  to  the  un- 
known and  strange  God.  Several  eminent  men  suppose 
that  this  u7iknow7i  God  was  the  God  of  the  Jews :  and  as  his 
name  mrv  was  considered  by  the  Jews  as  ineffable,  the  6  to  s 
ayv  ojs"";,  maybe  considered  as  the  anonymous  god,  ihe 
god  whose  name  was  not  knoicn,  and  must  not  be  pronounced. 
That  there  was  such  a  god  acknowledged  at  Athens,  we  have 
full  proof  Lucian  in  his  Philopatris,  cap.  xiii.  p.  769.  uses 
this  form  of  an  oath  :  vi?  tov  ayvios'ov  tov  cv  Adrjvais,  1  sicear 
by  the  unknown  God  at  Athens.  And  again,  cap.  xxix.  180. 
Jj/i£if  ic  TOP  evAdrjvais  a  yv  oiTov  e(pevpovTcg,  Kai  rrpoaKVi/rjaav- 
T£;  x^'P<'i  '^'S  ovpavov^  CKTCivavref  rourw  tvxapiS'rt''Oji€v  wj 
KaraliwdcvTCs,  &c.  we  have  found  out  the  unknown  god  at 
Athens— aw  rf  worshipped  him  with  our  hands  stretched  up  to 
keaven;  and  ice  will  give  thanks  unto  him,  as  being  thought 
worthy  to  be  subject  to  this  power.  Bp.  Pearce  properly  asks. 
Is  it  likely  that  "Lucian  speaking  thus  (whether  in  jest  or  in 
earnest)  should  not  have  had  some  notion  of  there  being  at 
Athens,  an  altar  inscribed  to  the  unknown  god?  Philostra- 
tus,  in  vit.  Apollon.  vi.  3.  notices  the  same  thing,  though  he 
appears  to  refer  to  several  altars  thus  inscribed  :  kq.i  ravra 
A6r]vr](Ti  ov  Kai  ayv  (o^-wv  Qewv  (i  wjio  i  Idftwrai,  and  this 
at  Athens,  where  there  are  altars  even  to  the  unknown  gods. 
Pausanias  in  Atiic.  cap.  i.  p.  4.  edit.  Kuhn.  says,  that  at 
Athens,  there  are  ffitipm  Oeuv  rwv  ovopal^ojizvioir  ayvu'^inv, 
altars  of  gods  which  are  called,  The  unknown  ones.  Minu- 
tins  Felix  says  of  the  Romans,  aras  extrriunt  etiam  ignotis 
numinibus.  "  They  even  build  altai-s  to  unknown  divinities." 
And  Tertullian,  contra  Marcion,  says,  Invenio  plane  Diis 
ignotis  aras prostituas :  sed  Attica  idolatria  est.  "I  find  al- 
tars allotted  to  the  worship  of  unknown  gods :  but  this  is  an 
Attic  idolatry."  Now  though  in  these  last  passages,  both  gods 
and  altars  are  spoken  of  in  the  plural  number,  yet  it  is  rea- 
sonable to  suppose,  that  on  each,  or  upon  some  one  of  them, 
Ihe  inscription  ayvuis'V  Or-io,  To  the  unknown  god,  was  actu- 
ally founcf.  The  thing  had' subsisted  long,  and  had  got  from 
Athens  lo  Rome  in  the  days  of  Tertullian  and  Minutius 
Felix.  See  Bp.  Pearce  arid  Dr.  Cudworth,  to  whose  re- 
searches this  note  is  mucn  indebted. 

Whom  therefore  ye  ignorantly  worship]  There  is  here  a 
fine  paranoinasia,  or  play  on  the  words.  The  apostle  tells 
them,  that  (on  their  system)  they  were  a  very  religious  peo- 
ple— that  they  had  an  altar  inscribed  ayvui^w  Otfo,  to  the  un- 
knovjn  God  :  him,  therefore,  says  he,  whom'ayvdnvTti,  ye  un- 
knowingly  worship,  I  proclaim  to  you.  Assuming  it  as  a  truth, 
that  as  the  true  God  was  not  known  by  them,  and  that  there 
was  an  altar  dedicated  to  the  unknown  god;  that  his  God  was 
that  God,  whose  nature  and  operations  he  now  proceeded  to 
declare.  By  this  fine  turn  he  eluded  the  force  of  that  law 
which  made  it  a  capital  offence  to  introduce  any  new  god  into 
the  state ;  and  of  the  breach  of  which,  he  was  charged,  ver. 
18.  and  thus  he  showed  that  he  was  bringing  neither  new 
god,  nor  new  worship  among  them  ;  but  only  explaining  the 
worship  of  one  already  acknowledged  by  the  state,  though 
not  as  yet  known. 

24.  God  that  made  the  world,  &c.]  Though  the  Epicureans 
held  that  the  world  was  not  made  by  God,  but  was  the  effect 
of  a  fortuitous  concourse  of  atoms,  yet  this  opinion  was  not 
popular;  and  the  Stoics  held  the  contrary:  St.  Paul  assumes 
as  an  acknowledged  truth,  that  there  was  a  God  who  made  the 
world,  and  all  things.  2.  That  this  God  could  not  be  coiifi.ned 
within  temples  made  with  hands,  as  he  was  the  Lord,  or  go- 
vernor of  heaven  and  earth.  3.  That,  by  fair  consequence, 
the  gods  whom  they  worshipped,  which  were  shut  up  in  their 
temples,  could  not  be  this  God,  and  they  must  be  less  than  the 
places  in  which  they  were  contained.  This  was  a  strong  de- 
cisive stroke  against  the  whole  system  of  the  Grecian  idolatry. 

25.  Neither  is  worshipped  loith  men's  hands]  This  is  an  in- 
direct stroke  against  making  of  images,  and  offering  of  sacri- 
fices ;  hs  is  not  worshipped  with  human  hands,  as  if  he 
needed  any  thing,  or  required  to  be  represented  uncier  a 
particular /or»i,  or  attitude  ;  nor  has  he  required  victims  for 
liis  support ;  for  it  is  impossible  that  he  should  need  any  thing, 
who  lumHelf  gives  being,  form,  and  life,  to  all  creatures. 

Giveth—  life,  and  breath,  and  all  thiiigs]  These  words  are 
elegantly  Introduced  by  St.  Paul ;  God  gives  life,  because  he 
is  the  fountain  of  it :  he  gives  breath,  the  faculty  of  breath- 
ing, or  respiration,  by  which  this  life  is  preserved  :  and  though 
breathing,  or  respiration,  be  the  act  of  the  animal,  yet  the 
"vonu,  ihe  faculty  of  breathing,  and  extracting  from  the  at- 
HJOBpliere,  what  serves  as  a  pabulum  of  life,  is  given  by  the 


needed  any  thing,  seeing  r  he  giveth  to  all  life,  and  breath,  and 
all  things; 

26  And  hath  made  of  one  blood  all  nations  of  men  for  to  dwell 
on  all  the  face  of  the  earth  ;  and  hath  determined  the  times 
afore  appointed,  and  the  'bounds  of  their  habitation  ; 

27  "  That  they  should  seek  the  Lord,  if  haply  they  might  feel 
after  him,  and  find  him,  b  though  he  be  not  far  from  every  one 
of  us : 

28  For  °  in  him  we  live,  and  move,  and  have  our  being ;  d  aa 

yGena.7.  Num.l6.aS.  Job,  ia.lO.&S7.3.&  33.4.  Isa.42.5.&  57. 16.  Zech.lS.1.— 
z  Dbu.32.8.— a  Koin.l.20.-b  Ch, 14.17.— c  Col.1.17.   Heb.1.3.— d  Tit, 1.12. 

influence  of  God  :  and  the  continued  power  thus  to  respire, 
and  extract  that  pure  oxygen  gas,  which  is  so  evident  a  sup- 
port of  animal  life,  is  as  much  the  continued  gift  of  God,  as 
life  itself  is.  But,  as  much  more  is  necessary,  to  keep  the  ani- 
mal machine  in  a  state  of  repair,  God  gives  the  ra  iravra,  all 
the  other  things  which  are  requisite  for  this  great  and  impor- 
tant pui-pose  ;  that  the  end  for  which  life  was  given  may  be 
fully  answered.  St.  Paul  also  teaches,  that  Divine  worship  is 
not  enacted  and  established  for  God,  but  for  the  use  of  his 
creatures  :  he  needs  nothing  that  man  can  give  him  :  for  man 
has  nothing  but  what  he  has  received  from  the  hand  of  his 
Maker. 

26.  Hath  made  of  one  blood]  In  AB.,  some  others,  with  the 
Coptic,  ^ihiopic,  'Vulgate,  Itala,  Clement,  and  Bede,  tlie  word 
atitaToi,  blood,  is  omitted.  He  hath  made  of  one  (meaning 
Adam)  all  nations  of  men  :  but  aifia,  blood,  is  often  used  bj 
the  best  writers,  for  race,  stock,  kindred,  so  Homer,  Iliad'^  vi. 
ver.  211. 

Tavrris  rot  ycvcri;  re  Kat  atjxaTos  tvxofiai  sivat. 
I  glory  in  being  of  that  same  race  and  blood. 
So  Virgil,  Mn.  viii.  ver.  142.  say^. 

Sic  genus  amborum  scindit  se  sanguine  ab  uno. 
Thus,  from  one  stock,  do  both  our  stems  divide. 
See  many  examples  of  this  form  in  Kypke.  The  Athenians 
had  a  foolish  notion  that  they  were  self-produced,  and  were 
the  Qjor/^2?!a^s  of  mankind.  Lucian  ridicules  this  opinion. 
Adrjfaioi  ipaat  rovi  vpoiTovg  afdpconovs  ck  rris  ArriKrjq  ava(jiv- 
vai,  KaOuTTcp  ra  Xaxaca.  The  Athenians  say  that  the  first 
men  sprung  up  in  Attica,  like  radishes.  Luc.  Philopseud.  3. 
7'o  dwell  071  all  the  face  of  the  earth]  God  in  his  icisdom 
produced  the  whole  human  race  from  one  man ;  and  having 
in  his  provide7ice  scattered  them  over  the  face  of  the  earth, 
by  showing  them  that  they  sprang  from  one  common  source, 
has  precluded  al'  those  contentious  wars  and  bloodshed,  which 
would  necessarily  have  taken  place  among  the  nations  of  the 
world,  as  each  in  its  folly  might  have  arrogated  to  itself  a  high- 
er and  more  excellent  origin  than  another. 

And  hath  deter7ni7ied  the  ti77tes  afore  appointed]  Instead  ol 
TrpoTF.rayjxevovi  KOipov;,  the  times  afore  appoi7ited,  ABDE,, 
and  more  than  forty  others,  with  both  the  Syriac,  all  the  A7a- 
bic,  the  Coptic,  Mthinpic,  MS.  Slavoniati,  Vulgate,  and  Ita- 
la, read  -npoaTcraypevovi  Katpovg,  the  appoiiited  ti7nes.  The 
difference  between  the  two  words  is  this,  irpoTaaaciv,  signi- 
fies to  place  before  others  ;  but  ■apoaraacziv,  is  to  command, 
decree,  appoint.  The  irpoareTaypevoi  Kaipoi,  are  the  consti- 
tuted or  decreed  times  ;  that  is,  the  times  appointed  by  his 
providence,  on  which  the  several  families  should  go  to  those 
countries  where  his  wisdom  designed  they  should  dwell.  See 
Gen.  X.  and  see  Pearce  and  Rosenmuller. 

And  the  bounds  of  their  habitation.]  Every  family  being 
appointed  to  a  particular  place,  that  their  posterity  might  pos- 
sess it  for  the  purposes  for  which  infinite  wisdom  and  good- 
ness gave  them  their  being,  and  the  place  of  their  alsode. 
Every  nation  had  its  lot  thus  appointed  by  God,  as  truly  as  the 
Israelites  had  the  land  of  Canaan.  But  the  removal  of  the 
Jews  from  their  own  land,  shows  that  the  people  may  forfeit 
their  original  inheritance  ;  and  thus  the  Ca7iaanites  were 
supplanted  by  the  Jews;  the  Jews  by  the  Saracens;  the  Sa- 
racens by  the  Turks  ;  the  Greeks  by  the  Romans ;  the  Ro- 
mans by  the  Goths  and  Vandals  ;  and  so  of  others.  See  the 
notes  on  Gen.  xi. 

27.  I'hat  they  should  seek  the  Lord]  This  is  a  conclusion 
drawn  from  the  preceding  statement.  God,  who  is  infinitely 
great,  and  self-sufficient,  has  manifested  himself  as  the  maker 
of  the  world,  the  creator,  preserver,  a»d  governor  of  men. 
He  has  assigned  them  their  portion,  and  dispensed  to  them 
their  habitations,  and  the  various  blessings  of  his  providence, 
to  the  end  that  they  should  seek  him  in  all  his  works. 

Feel  after  him]  •iri\a<pr]aeiav  avrov,  That  they  might  grope 
after  him  as  a  person  does  his  way,  who  is  blind  or  blindfold- 
ed. The  Gentiles,  who  had  not  a  revelation,  must  grope  after 
God,  as  the  principal  of  spiritual  life,  that  they  might  find  him 
to  be  a  Spirit,  and  the  source  of  all  intellectual  happiness  : 
and  the  apostle  seems  to  state  that  none  need  despair  of  find- 
ing this  fountain  of  goodness,  because  he  is  710I  far  from  eve- 
ry one  of  us. 

28.  For  in  him  we  live,  and  move,  and  have  our  beijig] 
He  is  the  very  source  of  our  existence ;  the  principle  of  life 
comes  from  him  :  the  principle  of  7notion  also  comes  from 
him  ;  one  of  the  most  difllcult  things  in  nature  to  be  properly 
apprehended  ;  and  a  strong  proof  of  the  continual  presence 
and  energy  of  the  Deity. 

A7id  have  our  hei7ig]  Kai  ccrixev,  and  we  are  :  we  live  in 
him,  move  in  hi7n,  and  are  in  him.  Without  him  we  not  only 
can  do  nothing:  but  without  him  we  are  nothing.  We  are, 
i.  e.  we  continue  to  be ;  because  of  his  continued  present  all 


Dionysius  the  AreopagUe 


CHAPTER  XVII. 


contcTtcd  by  Paul's  preaching. 


certain  also  of  your  own  poets  have  said,  For  we  are  also  his 
oflspring. 

29  Forasmuch  then  as  we  are  the  offspring  of  God,  '  we  ought 
not  to  think  tliat  the  Godhead  is  like  unto  gold,  or  silver,  or 
st<ine,  graven  by  art  and  man's  device. 

30  And '  the  times  of  this  ignorance  God  winked  at ;  but  *  now 
coramandeth  all  men  every  where  to  repent. 

31  Because  he  hath  appointed  a  day,  in  the  which  ••  he  will 
judge  tlie  world  in  righteousness  by  that  man  whom  he  hath 

cls»,40  18-fCh.l4.1G.   Rom  3  25 -e  Luke  M  47.  Til. 2  11,12.   I  Pet.l.  14  &4  3. 


pervading  and  supporting  energy.  There  is  a  remarkable 
saying  in  Synopsis  Sohar,  p.  1(M.  "  The  holy  blessed  G(«i  ne- 
ver does  evil  to  any  man.  He  only  withdraws  his  gracious 
presence  from  him,  and  then  he  necesseurily  perishelh."  This 
IS  philosophical  and  correct. 

As  certain  also  of  your  oton  poets'^  Probably  he  means  not 
only  Aratus,  in  whose  poem  intituled  Phenomena,  the  words 
quoted  by  St.  Paul  are  to  be  found  literatim,  tov  yap  Kat  yei'os 
cc/ict ;  but  also  Cleanthes,  in  whose  Hymn  to  Jupiter,  the 
same  words  (E<t  aov  yafi  yevoi  conev)  occur.  Butlhesenliiiicnt 
is  found  in  several  others,  being  *ery  conmion  among  the 
more  enlightened  philosophers.  By  saying  your  own  poets, 
he  does  not  mean  poet.s  born  at  Athens,  but  merely  Grecian 
poets,  Aratus  and  Cleanthes  being  chief. 

We  lire  also  his  offspring.}  Tov  yap  kui  yevof  eajiev.  The 
Phenomena  of  Aratus,  in  which  these  words  are  found,  be- 
gins thus  : 

Ei«  Aioj  apxaijieada,  rov  ov'tirort  avSpCf  tiofiiv 

KppriTov  fic^at  Sr  Aio{  naaai  fi'.v  a)  ii<«(, 

riatrai  (!'  avdp'jiirwv  ayopar  jit^ri  fic  QaXaaaa 

Kai  \tiitvci-  rraiira  6c  Aii>{  Ki:\pr]ue6a  waiTCS' 

TOY  TAP  KAI  TENOS  ESMEN    6  6'  tjn-ioj  ayep<onot<n 

Ac^ia  ariftatvei.  x.  r.  X. 

With  Jove  we  must  begin  ;  nor  from  Him  rove  ; 

Him  always  i)raise,  for  all  is  full  of  Jove  ! 

lie  (Ills  all  places  where  mankind  resort. 

The  wide  spread  sea,  with  every  shell'ring  port. 

Jove's  presence  fills  all  space,  upholds  this  ball ; 

All  need  his  aid  ;  his  pow'r  sustains  us  all, 

F\>r  tre  his  offspring  are  ;  and  He  in  love 

Points  out  to  man  his  labour  from  above  ; 

Where  signs  unerring,  show  when  best  the  soil, 

By  well  tim'd  culture,  shall  repay  our  toil,  &c. 

Green. 
'  Aratus  was  a  Cilician,  one  of  St.  Paul's  own  countrymen, 
and  with  his  writings  St.  Paul  was  undoubtedly  well  acquaint- 
ed, though  he  had  flourished  about  300  years  before  that  time. 

29.  Forasmuch  then  as  we  are  the  offspring  of  God,  &c.] 
This  inference  of  the  apostle  was  very  strong  and  conclusive; 
and  his  argument  runs  thus:  "If  we  are  tlie  offspring  of 
God,  he  cannot  be  like  those  images  of  gold,  silver,  and  stone, 
which  are  formed  by  the  art,  and  device  of  man  ;  for  the  pa- 
rent must  resemble  his  offspring.  Peeing,  therefore,  that  we 
are  living  and  intellisent  beings,  HE,  from  whom  we  have  de- 
rived that  being,  must  be  living  and  intelligent.  It  is  neces- 
sary also,  that  the  object  of  religious  worship  should  be  much 
more  ejTceWent  than  the  worshipper ;  but  a  inan  is,  by  innu- 
merable degrees,  more  excellent  than  an  image  made  out  of 
gold,  silver,  or  atone ;  and  yet,  it  would  be  impious  to  worship 
a  man  :  Imw  miich  more  so,  to  worship  these  images  as  gods  ! 
Every  man  in  the  Areopagus  must  have  felt  the  power  of  this 
conclusion  ;  and  taking  it  for  granted  that  they  had  felt  it,  he 
proceeds :  I 

30.  Tlie  time.'!  of  this  ignorance  God  winked  at]    Fie  who 
has  an  indisput.ible  right  to  demand  the  worship  of  all  his 
creatures,   has  mercifully  overlooked  those  acts  of  idolatry, 
which  have  disgraced  the  world  and  debased  man  ;  but  noie,  \ 
as  he  has  condescended  to  give  a.  fuller  revelation  of  himself,  \ 
he  commands,  as  the  sovereign,  all  men,  every  where,  over  i 
every  part  of  his  dominions,  to  repent,  peravoctv,  to  change  | 
their  views,  destiens,  and  practices  ;  because  he  hath  appoint- 
ed a  day  in  which  he  wilt  judge  the  world  in  righteous7iess  ; 
and  as  justice  will  then   be  done,  no  sinner,  no  persevering  I 
idolater,  shall  escajje  punishment.  I 

Tlie  word  i>^ipi6c.iv,  which  we  translate  to  ttink  at,  signi-  | 
lies  simply  to  tank  orer ;  and  seems  to  be  here  used  in  the  ' 
sense  ol  passing  by,  not  particularly  noticing  it.  !<o  God 
overlooked  or  pas.sed  by  the  limes  of  heathenish  ignorance  : 
as  he  had  not  given  them  the  talent  of  Divine  Rerelation,  so 
he  did  not  require  the  itpnroveinent  of  that  talent ;  but  now, 
as  he  had  given  tliem  tliat  revelation,  he  would  no  longer 
oveilook,  or  pass  by  their  ignorance  or  its  fruits. 

31.  He  hath  appointed  a  day]  He  has  fixed  the  time  in 
Which  he  will  judge  the  world,  though  he  has  not  revealed 
this  time  to  man. 

By  that  man  whom  he  hath  ordained]  He  has  also  appoint- 
ed the  Judge,  by  whom  the  inhabitants  of  the  earth  are  to  be 
tried. 

y^hereof  he  hath  given  assurance]  Ilir"'  vapaiTX(.»'  "■«• 
otv,  having  given  to  all  this  induhitahle  proof,  that  Jesus  Christ 
shall  judge  the  world,  by  raising  him  froni  the  dead.  Tlie 
sense  of  the  argument  is  this  :  "Jesns  Christ,  whom  we  j 
preach  as  the  Saviour  of  men,  has  repeatedly  told  his  follow-  j 
ers  that  he  would  judge  the  world  :  and  has  described  to  us, 
at  large,  the  whole  of  the  proceedings  of  that  awful  time. 
Matt.  xxv.  31,  &c.  John  v.  2o.    Though  he  was  put  to  deatli  , 

Vol.  V.  3  F 


ordained ;  whereof  he  hath  i  givn  assurance  unto  all  men,  in 
that  k  he  hath  raised  him  from  the  dead. 

32  II  And  when  they  heard  of  the  resurrection  of  the  dead, 
some  mocked  :  and  others  said,  We  will  hear  thee  aguin  of  this 
matter. 

33  So  Paul  departed  from  among  them. 

34  Howbeit,  certain   men   clave  unto  him,   and  believed 
among  the  which  was  Dionysius  the  .^.reopagite,  and  a  woman 
named  Damaris,  and  others  with  them. 

hCh  10  (2.   Kom  2  16  &  14  in._i  Or,  oITctkI  folth.— k  Ch  2.S4. 

by  the  Jev^s,  and  thus  he  became  a  victim  for  sin,  yet  God 
raised  him  from  the  dead.  By  raising  him  from  the  dead, 
God  has  set  his  seal  to  the  doctrines  he  lias  taught ;  one  of 
these  doctrines  is,  that  he  shall  judge  the  world  ;  his  resur- 
rection, established  by  the  most  incontrovertible  evidence,  ia 
therefore,  a  proof,.an  incontestable  proof,  that  he  shall  judge 
the  world,  according  to  his  own  declaration." 

32.  When  they  hi'ard  of  the  resurrection,  &c.]  Paul  un- 
doubtedly had  not  linisheu  his  discourse  :  it  is  likely  that  he 
was  about  to  have  proclaimed  salvation  through  Christ  cruci- 
fied;  but  on  hearing  of  tlie  resurrection  of  the  body,  the  as- 
sembly instantly  broke  un  ;  the  Epicureans  mocking,  t\\tva- 
t^ui;  began  to  laugh;  anU  tlie^7o(CS  saying  they  would  takn 
another  opportunity  to  liear  him  on  that  subject.  And  thus  the 
assembly  became  dissolved,  before  the  apostle  had  time  to 
finisli  his  di.'scourse  ;  or  to  draw  all  the  conclusions  he  had  de- 
signed Irom  the  premises  he  had  laid  down.  St.  Stephen's 
discourse  was  interrupted  ill  a  similar  manner.  See  chap, 
vii.  54.  and  the  note  there. 

33.  So  Paul  departed  from  among  them.]  He  could  not  be 
convicted  of  haying  done  any  thing  contrary  to  the  law  ;  and 
when  the  assembly  broke  up,  he  was  permitted  to  go  about  his 
own  business. 

34.  Certain  men  clave  unto  him.]  Became  affectionately 
united  to  him  ;  and  believed  the  doctrines  he  had  preached. 

Dionysius  the  AreopagUe]  There  can  be  no  doubt  that  this 
man  was  one  of  the  judges  of  this  great  court ;  but  whether 
the  preside^it  or  otherwise,  we  cannot  tell.  Huinaniy  speak- 
ing, his  conversion  must  have  been  an  acquisition  of  consi- 
derable importance  to  the  Christian  religion ;  for  no  person 
was  a  judge  in  the  Areopagus,  who  had  not  borne  theofllce  of 
archo7i,  or  chief  governor  of  the  oity ;  and  none  bore  the  office, 
of  judge  in  this  court,  wlm  was  not  of  the  highest  reputation 
among  the  people,  for  his  intelligence  and  exemplary  conduct. 
In  some  of  the  popish  writers,  we  find  a  vast  deal  of  ground- 
less conjectures  concerning  Dionysius,  who,  they  say,  was 
first  bishop  of  Athens,  and  raised  to  that  dignity  by  Paul  him- 
self; thatrie  wasa  martyr  for  the  truth;  that  Daniaris  was 
his  wife,  &c.  &c.  concerning  which  the  judicious  Calnict  says, 
Tout  cela  est  de  peu  d'  aulorite.  "  All  this  has  little  founda- 
tion." 

1.  In  addition  to  what  has  been  said  in  the  notes  on  this  sub- 
ject, 1  may  add,  the  original  word  fitioiiatpovts-ipai,  from  ictaio, 
I  fear,  and  haipwv,  a  (/ewon,  signifies  "greatly  addicted  to  the 
woi-ship  of  the  invi.<ible  powers  :"  for  as  the  word  iaipMv  sig- 
nifies either  a  good  or  evil  spirit ;  and  (Jticrai,  I  fear,  signifies 
not  only  \afear  in  general,  but  also  to  pay  religious  reverence, 
the  word  must  be  here  taken  in  its  6«s/ sense,  and  so  undoubt- 
edly St.  Paul  inti'iidcd  it  should  ;  and  so  doubtless,  his  audience 
underetood  him  ;  for  it  would  have  been  very  imprudent  to 
have  charged  them  with  superstition,  which  must  have  been 
extremely  irritating,  in  the  very  commencement  of  a  dis- 
course in  which  he  was  to  defend  himself,  and  prove  the  irutli 
ortlieChiistiani<:ligion.  He  stated  a  fact,  acknowledged  by  the 
best  Greek  writers ;  and  he  reasoned  from  that  fact.  The  fact 
was,  that  the  Athenians  were  the  most  religious  people  in 
Greece,  or,  in  other  words,  the  most  idolatrous :  that  there  were 
in  that  city  more  altars,  temples,  sacrifices,  and  religious  ser- 
vices, than  in  any  other  place.  And,  independently  of  the  au- 
thorities which  may  be  quoted  in  support  of  this  assertion,  we 
may  at  once  perceive  the  probability  of  it  from  the  considera- 
tion that  Athens  was  the  grand  university  of  Greece.  That 
here,  philosophy,  and  every  thing  relating  to  the  worship  of 
the  gods,  was  taught ;  and  that  religious  services  to  thedeities 
must  be  abundant.  Look  at  our  own  universities  of  Oxford 
and  Cambridge  ;  here  are  more  prayers,  more  religious  acts 
and  services,  lluin  in  any  other  places  in  the  nation  ;  and  very 
properly  so.  These  were  founded  to  be  seminaries  of  learn- 
ing am!  religion;  and  their  very  statutes  suppose  religion  to 
be  essential  to  learning;  and  their  founders  were  in  general 
religious  characters ;  and  endowed  them  for  religiotts  pur- 
poses. Tliese,  therefore,  are  not  superstitious  services,  for  as 
superstition  signifies  "unnecessary  fears,  or  scruples  in  reli- 
gion ;  observance  of  unnecessary  and  unrommanded  rites  or 
practices,"— Johnson— it  cannot  be  said  of  tlwse  services 
which  are  founded  on  tlie  positive  command  of  God,  for  the 
more  efTectual  help  to  religious  feelings,  or  as  a  preventative 
of  immoral  practices.  I  consider  the  Athenians,  therefore, 
acting  in  conformity  to  the'r  own  laws  and  religious  institu- 
tions;  and  Paul  grants  that  they  were  much  addicted  to  reli- 
gious performances  :  this  he  paj's  as  a  compliment,  and  then 
takes  occasion  to  show  that  their  religion  was  defective;  they 
had  not  a  right  object  of  devotion ;  they  did  not  know  the  true 
God;  the  true  God  was,  to  them,  the  unknown  God;  and 
this,  an  altar  in  their  own  city  acknowledged.  He  therefore 
began  to  declare  thai  glorious  being  to  them,  whom  they  igno- 

409 


t)bservatio7it  on  the  religious THE  ACTS. 

r«ntly  worshipped.  As  they  were  greatly  addicted  to  religious 
services,  and  acknowledged  that  there  was  a  Being  to  them 
unknown,  and  to  whom  Itiey  thought  it  necessary  to  erect  an 
altar  ;  they  must,  consistently  with  their  character  as  a  reli- 
gious people,  and  with  their  own  concession  in  the  erection  of 
this  altar,  hear  quietly,  patiently,  and  candidly,  a  discourse  on 
that  God  whose  being  tliey  acknowledged,  but  whose  nature 
the  did  not  know.  Thus  St.  Paul,  by  acknowledging  their  re- 
ligious disposition,  and  seizing  the  fact  of  the  altar  being  in- 
scribed to  the  unknown  God,  assumed  a  right  which  not  a 
philosopher,  orator,  or'judge,  in  the  Areopagus  could  dispute, 
of  bringing  the  whole  subject  of  Christianity  before  them,  as 
he  was  now  brought  to  his  trial,  and  put  on  his  defence.  The 
whole  of  this  tine  advantage,  this  grand  stroke  of  rhetorical 
prudence,  is  lost  from  the  wli<ile  account,  by  our  translation, 
ye  are  in  all  things  too  superstitious,  thus  causing  tlie  defen- 
dant to  commence  his  discourse  with  a  cAar^e  which  would 
have  roused  the  indignation  of  the  Greeks,  and  precluded  the 
possibility  of  their  hearing  any  thing  he  had  to  say  in  defence 
of  his  conduct. 

2.  That  the  original  word,  on  the  right  intei'pretation  of 
which  I  have  laid  so  much  stress,  is  taken  'm.a. good  sense,  and 
signifies  religious  worship  and  reverence,  I  sliall  show  by  se- 
veral proofs ;  some  of  which  may  be  seen  in  Mr.  Parkhurst, 
under  the  word  ^ciaiSatiiovta,  wliich  Suidas  explains  by  ev- 
^affcia  nepi  tov  Quov,  reverence  towards  the  Deity.  And  He- 
sychius  by  ([lododci'a,  the  fear  of  God.  "  In  this  good  sense, 
it  is  often  used  by  Diodorus  Siculus.  Herodotus  says  of  Or- 
pheus, he  led  men  tis  fiuaibai\iaviav,  to  he  religious  ;  and  ex- 
horted  them  eKi  to  evaiffeiv,  to  piety ;  where  it  is  manifest  that 
Setai<iaifinvia,  must  mean  religion  and  not  superstition.  But 
what  is  more  to  the  present  purpose,  the  word  is  used  by  Jose- 
p/iMS,  not  only  where  a  heathen  calls  the  pagan  religion  (5£(<T(<5ai- 
fxoviai,  (Antiq.  lib.  xix.  cap.  5.  s.  3.  or  wliere  the  Jewish  religion 
is  spoken  of  by  this  name,  in  several  edicts  that  were  made  in 
its  favour  by  the  Romans,  as  in  Antiq.  lib.  xiv.  cap.  10.  s.  13, 
14,  16,  18,  19.)  but  also  where  the  historian  is  expressing  his 
own  thoughts  in  his  own  words  :  thus  of  king  Manasseh,  after 
his  repentance  and  restoration,  he  says,  crriroSaCcv  jrairr;  nepi 
avTov  (Oeov)  t;j  &e  laiiaifiov  icl  xfil'^^at,  he  endeavoured  to 
behave  in  the  most  religious  man7ier  towards  God. — Antiq. 
lib.  X.  cap.  3.  s.  2.  And  speaking  of  a  riot  that  happened 
among  the  Jews  on  occasion  of  a  Roman  soldier's  burning  the 
book  of  the  law ;  he  observes  that  the  Jews  were  drawn  to- 
gether on  this  occasion,  rri  ScKnSai/iovta,  by  their  religion,  as 
if  it  had  been  by  an  engine ;  opyat/to  rtvi. — De  Bell.  lib.  ii. 
cap.  12.  s.  2."  It  would  be  easy  to  multiply  examples  of  this 
use  of  the  word  ;  but  the  reader  may  refer,  if  necessary,  to 
Wetstein,  Pearce,  and  others. 

3.  That  the  Athenians  were  reputed  in  this  respect,  a  devout 
people,  the  following  quotations  may  prove.  Pausanias,  in 
Attic,  cap.  xvii.  p.  39.  edit.  Kuhn.  says,  that  the  Athenians 
were  no:  only  inore  humane,  aWa  xai  t j  Ocovi  cvcc^civ,  but 
jnore  devout  towards  the  gods;  and  again,  he  says,  6r)\a  rri 
Liivpywi  Odoii  nXenv  rt  erepojv  svaePcia;  fiere^tv,  it  appears 
plainly  how  much  they  e.vceed  others  in  the  icorship  of  the 
gods ;  and  in  cap.  xxiv.  p.  56.  he  says,  KBiqvainn  Trepiacojcpov 
Ti  17  Toti  a\\ois,  £s  th  Ocia  tj-i  a-rrovSris,  tliat  the  Athenians  are 
abundantly  more  solicitous  about  divine  matters  than  others. 
And  Josephus  seals  this  testimony  by  the  assertion,  Contr. 
Apion,  ii.  10.  KQrtvatovq  cv(rt0es-arovs  roiv  'EXXijvwi'  navrc; 
Xr.yovtn  ;  every  body  says  that  the  Athenians  are  the  most  re- 
ligious people  of  all  the  Greeks. — See  Bp.  Pearce.  From  all 
these  authorities  it  is  palpable,  that  St.  Paul  must  have  used 
the  term  in  the  sense  for  which  I  have  contended. 

4.  In  the  preceding  notes,  I  have  taken  for  granted  that  Paul 
was  brougltt  to  the  Areopagus  to  be  tried  on  the  charge  of  set- 
ting forth  strange  gods.  Bp.  Warburton  denies  that  he  was 
brought  before  the  Areopagus  on  any  charge  whatever;  and 
that  he  was  taken  there  that  the  judges  might  hear  him  ex- 
plain his  doctrine,  and  not  to  defend  himself  against  a  charge 
which  he  does  not  once  notice  in  the  whole  of  his  discoiirse. 
But  there  is  one  circumstance  that  the  bishop  has  not  noticed, 
viz.  that  St.  Paul  was  not  permitted  to  finish  his  discourse,  and 
therefore  could  not  come  to  those  particular  parts  of  the 
charge  brought  against  him,  which  the  bishop  thinks  he  must 
have  taken  up  most  pointedly,  had  he  been  accused,  and 
brought  there  to  make  his  defence.  The  truth  is,  we  have 
little  more  than  the  apostle's  exordium;  as  lie  was  evi- 
dently interrupted  in  the  prosecution  of  his  defence.  As  to 
the  supposition  that  he  was  brought  by  philosophers  to  the 
Areoiiagus,  that  they  might  the  hetter  hear  him  explain  his 
doctrine,  it  appears  to  have  little  ground ;  for  they  might  have 
heard  him  to  as  great  advantage  in  any  other  place  ;  nor  does 
it  appear  that  this  court  was  ever  used,  except  for  the  solemn 
purposes  of  justice.  But  the  question  whether  Paul  was 
brought  to  the  Areopagus  that  he  might  be  tried  by  the  judges 
of  that  court,  Bp.  Pearce  answers  with  his  usual  judgment  and 
discrimination.  He  observes :  1.  "  We  are  told  that  one  effect 
of  his  preaching  was,  that  he  converted  Dionysius  the  Areo- 
pagite,  vcr.  34;  and  this  seems  to  show  that  he,  who  was  a 
judge  of  that  court,  was  present;  and  if  so,  probably  other 
judges  were  present  also.    2.   If  they  who  brought  Paul  to 

Areopagus  wanted  only  to  satisfy  their  curiosity,  they  had  an 
•PPortunity  of  doing  that  in  the  market,  mentioned  ver.  17. 
it  ic  o  •  j"  ^^^  '^^y  remove  him  to  another  place  1  3.  When 
'"  *^  ^^'<*  that  they  brought  Paul  to  Areopagus,  it  is  said  that 

410 


disposition  of  the  Athenuma 


they  took  him,  entXaffoftcvoi  avrov,  or,  rather,  they  laid  hold  (m 
him,  as  the  Greek  word  is  translated,  Luke  xxiii.  26.  and  chap. 
XX.  20,  26.  and  as  it  ought  to  have  been  here,  in  Chap,  xxi.  30, 
33.  and  especially  in  this  latter  verse.  4.  It  is  observable  that 
Paul,  in  his  whole  discourse  at  the  Areopagus,  did  not  make 
the  least  attempt  to  move  the  passions  of  his  audience,  as  he 
did  when  speaking  to  Felix,  chap.  xxiv.  25.  and  to  Agrippa, 
chap.  xxvi.  29.  but  he  used  plain  and  grave  reasoning,  to 
convince  his  hearers  of  the  soundness  of  his  doctrine/ 

Now  we  are  told  by  Quinctilian,  in  Inst.  Oraf.  ii.  16.  that 
Athenis  actoi-  movere  affectus  vetabatur  :  the  actor  was  for- 
bidden  to  endeavour  to  excite  the  passions.  And  again,  in  vi.  1, 
that  Athenis  movere  etiam  per  prceconem  prohihebatur  ora- 
tor:  among  the  Athenians,  the  orator  was  prohibited  by  th€f 
public  crier  to  move  the  passions  of  his  auditory.  And  this  is 
confirmed  by  Philostratus  in  proem,  lib.  i.  de  Vit.  Sophist. ; 
and  by  Athenmus,  in  his  Deipnosoph.  xiii.  6.  If,  therefore,  it 
was  strictly  forbidden  at  Athens  to  move  the  affcjctions  of  the 
courts  of  justice,  especially  in  that  of  the  Areopagus,  we^seea 
good  reason  why  Paul  made  no  attempt  in  that  way  ;  and  at 
the  same  time,  we  learn  how  improperly  the  painters  have 
done  all  they  could,  when  they  represent  Paul  speaking  at 
Athens,  endeavouring  both  by  his  looks  and  gestures  to  raise 
those  several  passions  in  his  hearers,  which  their  fac«s  are 
meant  to  express." 

I  have  only  to  add  here,  that  though  St.  Paul  did  not  endea- 
vour to  excite  any  passions  in  his  address  at  the  Areopagus, 
yet  each  sect  of  the  philosophers  would  feel  themselves  pow- 
erfully affected  by  every  thing  in  his  discourse  which  tended 
to  show  the  emptiness  or  falsity  of  their  doctrines  ;  and  though 
he  attempted  to  move  no  passion  ;  yet,  from  these  considera- 
tions, their  passions  would  be  strongly  moved.  And  this  is 
the  idea  which  the  inimitable  Raphael  took  up  in  his  celebra- 
ted Cartoon  on  this  subject ;  and  which  his  best  copier,  Mr. 
Tliomas  Holloway,  has  not  only  engraved  to  the  life,  but  has 
also  described  in  language  only  inferior  to  the  Cartoon  itself  ; 
and  as  it  affords  no  mean  comment  on  the  preceding  discourse, 
my  readers  will  be  pleased  to  find  it  here. 

By  the  Cartoons  of  Raphael,  we  are  to  understand  certain 
Scripture  pieces  painted  by  Raphael  d'Urbino,  and  now  pre- 
served in  the  palace  at  Hampton-court,  They  are  allowed  to 
be  chefs  d'ceuvre  in  their  kind.  They  have  been  often  en- 
graved, but  never  so  as  to  give  an  adequate  representation  of 
the  matchless  originals,  till  Mr.  Thomas  Hellowav,  who  has 
completely  seized  the  spirit  of  the  artist,  undertook  this  most 
laborious  work,  in  which  he  has  been  wholly  engaged  for  seve- 
ral years  ;  and  in  which  he  has,  for  some  time  past,  associa- 
ted with  himself  Messrs.  Slann  and  Webb,  two  excellent  ar- 
tists, who  had  formerly  been  his  own  pupils.  The  Cartoon  to 
which  I  have  referred,  has  been  sometime  finished,  and  deli- 
vered to  the  subscribers  ;  and  with  it  that  elegant  descrip- 
tion, from  which  the  following  is  a  copious  extract : 

"  The  eye  no  sooner  glances  on  this  celebrated  Cartoon, 
than  it  is  immediately  struck  with  the  commanding  attitude 
of  the  speaker,  and  the  various  emotions  excited  in  his  bearers. 

"The  interest  which  the  first  appearance  of  St.  Paul  at 
Athens  had  occasioned,  was  not  calculated  to  subside  on  a  sud- 
den ;  his  doctrines  were  too  new,  and  his  zeal  too  ardent. 
From  the  multitude  it  ascended  to  the  philosophers.  The  Epi- 
cureans  and  Stoics  particularly  assailed  him.  Antecendently 
to  the  scene  described  in  the  picture,  among  the  various  cha- 
racters already  encountered  by  the  apostle,  many  undoubtedly 
in  their  speculations  upon  divine  subjects,  had  often  imagined 
a  sublimer  religion  than  that  commonly  acknowledged  :  such, 
therefore,  would  make  it  tlieir  business  to  hear  him  again. 
Others,  to  whom  truth  was  of  less  value  than  the  idle  amuse- 
ment of  vain  disquisition,  felt  no  other  motive  than  curiosity. 
By  far  the  greater  part,  however,  obstinately  bigoted  to  their 
particular  tenets,  and  abhorring  innovation,  regarded  him  as 
impious,  or  a  mere  babbler:  these  also  wished  to  hear  him 
again,  but  with  no  other  than  the  insidious  view,  that,  by  a 
more  regular  and  explicit  profession  of  his  doctiines,  he  might 
expose  his  own  absurdities,  or  render  himself  obnoxious  to 
the  state.  Tlie  drapei-y  accords  with  the  majesty  of  the  figure ; 
and  the  light  is  so  managed,  especially  on  arms  the  and  hands, 
as  greatly  to  assist  the  energy  of  the  action. 

"The  painter  lias  proceeded  from  the  warmth  of  full  con- 
viction, through  various  gradations,  to  the  extremes  of  malig- 
nant prejudice  and  invincible  bigotry. 

"In  the  foreground,  on  the  right,  is  Dionysius,  who  is  re- 
corded to  have  embraced  the  new  r^igion.  With  the  utmost 
fervour  in  his  countenance,  and  with  a  kind  of  sympathetic 
action  and  unconscious  eagerness,  he  advances  a  step  nearer. 
His  eye  is  fixed  on  the  apostle  ;  he  longs  to  tell  him  his  con- 
version, already  perhaps  preceded  by  conviction  wrought  in 
his  mind  by  the  reasonings  of  the  sacred  teacher,  on  previous 
occasions  in  the  synagogue,  and  in  the  forum  or  marketplace. 
He  appears  not  only  touched  with  the  doctrines  he  receives, 
but  expresses  an  evident  attachment  to  his  instructer :  he 
would  become  his  host  and  protector. 

"This  figure  is  altogether  admirable.  The  gracefulness  of 
the  drapery  and  of  the  hair ;  the  masculine  beauty  of  the  fea- 
tures ;  the  perspective  drawing  of  the  anus  ;  the  life  and  sen« 
timent  of  tne  hands,  the  right  one  especially,  are  inimitable. 

"  Behind  is  Dam,aris,  mentioned  with  him  as  a  fellow-ba- 
liever.  This  is  the  only  female  in  the  composition  ;  but  th« 
painter  has  fully  availed  himself  of  the  character,  in  assist* 


Paul  comes  to  Corinth,  and 


ing  his  principle  of  contrast ;  an  excellence  found  in  all  the 
works  01  Raphael.  Her  discreet  distance,  her  modest  deport- 
ment, her  pioiis  and  diffident  eye,  discovering  a  degree  of  awe 
the  decorum  and  arrangement  of  her  train,  all  interest  the' 
mmd  in  her  favour. 

"  Next  to  these,  but  at  some  distance,  is  a  Stoic.  The  first 
survey  of  this  tigure  conveys  the  nature  of  his  peculiar  ohilo- 
Sophy  dignity,  and  austerity.  Raphael  has  well  understood 
what  he  meant  in  this  instance  to  illustrate.  His  head  is  sunk 
m  his  breast;  his  arras  arc  mechanically  folded;  his  eyes  al- 
iiiost  shut,  glance  towards  the  ground;  he  is  absorbed  in're- 
nection.  In  spite  of  his  stoicism,  discomposure  and  perplexity 
invade  his  soul  mixed  with  a  degree  of  haughty  mortiflcatioii. 
Mr  Joshua  Reynolds  has  observed,  that  '  the  same  idea  is 
continued  through  the  whole  figure,  even  to  the  drapery 
winch  is  so  closely  mufflrd  about  him,  that  even  his  hands  are 
not  seen;'  and  that,  '  by  this  happy  correspondence  between 
the  expression  of  the  couiileni.nr.e  and  the  disposition  of  the 
Pa^ts,  the  figure  appears  to  think  from  head  to  foot.' 

"  Behind  the  Stoic  are  two  young  men,  well  contrasted  in 
expression  :   anger  in  the  elder,  and  in  the  other  youthful 
pride,  half  abashed,  are  finely  discriminated. 
_    "  Beyond,  in  the  same  continued  half-circle  with  the  Stoic 
IS  perhaps  exhibited  the  most  astonishing  contrast  ever  ima- 
gined; that  of  inexorable  stermies.i,  and  complete  placiditii 
Ot  the  two  figures,  the  fli-st  is  denominated  a  Cynic  who 
disappointed  in  his  expectation  of  the  ridiculous  appearance 
which  he  conceived  the  apostle,  when  confronted,  would  make 
among  them,  abandons  his  mind  to  rage.  His  formidable  fore- 
head concentrates  its  whole  expression :  with  a  fixed  frown 
and  threatening  eye,  he  surveys  the  object  of  his  indignation. 
Me  alone  would  engage  to  confute  him,  or  punish  his  temerity 
Mis  eager  impatience  and  irritation  are  not  dis.overed  in  his 
fea  ures  only  ;  he  raises  his  heel  from  the  ground,  and  leans 
neath  hi™'"'  P'''^^"''^  ""  '"*  crutch,  which  seems  to  bend  be- 
"  Pass  from  him  to  the  more  polished  Epicurean.    This 

Se  the  on^''"''^'''^V'"'■''!l'^''  "^  ^"''^  ""''  '"'"d:  no  pass  o  s 
agitate  the  one  ;  no  action  discomposes  the  other  His  hanrls 
judiciously  concealed  beneath  be'au.iful  drapery,  s  ow  n^re 
can  be  no  possible  motion  or  employment  for  the  n  His  feet 
seem  to  sleep  upon  the  ground.  Vis  countenance,  which  s 
highly  pleasing,  and  full  of  natural  gentleness,  expn^sVesonlv 
a  smile  of  pity  at  the  fancied   errors  of  the  apos  le  nTine"ed 

in!  inoH'f'";"'"'"'^"  ^'■"'"  "'^  ^-'oquence,  Hi^wail's  wi"^an 
inclined  head,  in  passive  and  serene  expectation.  If  a  shrewd 
nteihgence  is  discovered  in  his  eyes,  it  is  too  gentle  to  disturb 
the  general  expression  of  tranquillity  uisiuro 

m-el'^of'clio''*'  1"*'°  """"'•young  'nen  :  the  first  discovers  a  de- 
m^r»  ^-  •'"^''"'"S'"'*''  "'i"'  his  vexation  ;  his  companion  is 
more  disgusted,  and  more  morose.  <-""-paiiion  is 

'These,  and  the  two  young  figures  previously  descril.prl  am 
no  introduced  merely  to  filf  up  the  groupf  Ly  may  be  In 
SconsiKd 'r"'  P"''"^"?'"-'^  before  the,^,"thLgh  by 

«nH^''°"'^  '^^  character,  in  whose  mind  the  force  of  truth 
and  eloquence  appears  to  have  produced  conviction  ;  bu  pr  de 
nfn.nH',?"^  se  f..nt*rest,  impel  him  to  dissemble.  His  finger' 
Con  himTlf"""  "PP"  "P'  «'^°^«  ""'^  he  has  imposed  sSc 


CHAPTER  XVIII. 


meets  witk  Aguila  and  PriscUia. 


skill  of  »„  A  ^*■'^  .f  •"'^'^  =*  ^™'P  *^^°'"  "le  academy.  The 
bkill  of  Raphael  m  this  instiince  is  eminent.  These  figures 
are  not  only  thrown  into  shade,  to  prevent  their  interfefence 
wi  h  the  principal  figure;  but  from  their  posture,  they  contrf 

sUndiJig  grour'""  '  ''"''  "^ '"'  '^'"'  '™''  ^"^  "'"  ''""^  "^'•^^ 
h-,'do^rr»i^"'''^  '^  I'"'  old  philosopher  in  profile,  on  the  left, 
,ut  K  ^"""^  observations  on  the  apostle's  address  :  and 

nvlh^lT  ?'"^'"''y  "f^"',"/ '•"*'«  '■«P'y  "fhis  sage  friend, 

ing  ^ndT-  r„fK 'r  "'^'"'  ''"''"""^  '^•'"'^"'^  h'«  habit  of  reason- 
ing,  and  legulanly  of  argument.  The  middle  finder  behind 
p^odiTe      '"=^^^"='"ng  the  effect  which  his  remarks  wou"d 

P»,l-T''f  "•'^''"",  "[  ""^  y"""fi  '"an,  pointing  to  the  apostle 
a^e  hIs'T  '"f  """"  ^u^ceplib.lity 'and  impeluousity'of  hf^ 
horror  Thp'n,?™""''*'  expresses  disgust, 'approaching  to 
cornDlainh.0-  ^f  ■'"  ^°""^  Ti'"  ""■""  his  head  round,  as  though 
bo  P.hiT',  r  '""■'-"^.^"".■•'hle  interruption.  The  drapery  of 
hiTac^it.n  o?  ..""f^  .".this  group  is  finely  drawn  :  the  open- 
delcribed  hv  ,  ,n  ^T^^  '•"  '^'  °"k^'  '"  heautifnlly  followed  and 
uescribed  by  the  folds  :  in  the  other,  the  compression  in  con. 

the^nn"  ""^ '"'  ''""  ^"':"'''''  '^  «1""'ly  executed?  tre  turn  of 
the  head  gives  grace  and  variety  to  the  figure. 

Ihe  head  introduced  beyond,  and  rather  apart,  is  intend- 
an,«,l.rr/  'he  two  answering  lines  of  the  dark'^contour  of  The 
apostle  s  drapery,  and  the  building  in  the  back-ground. 

In  the  group  placed  behind  the  apostle,  the  mind  is  asto- 
nished at  the  new  character  of  composition.  The  finest  light 
imaginable  is  thrown  upon  the  sitting  figure  ;  and  as  iieces 
''TV  ™^''  of  shade  is  cast  upon  the  two  other^ 
.!,«.  rn^n'i  .""  '?  f '^*''''-'i" ^liat  or  whom  Raphael  mean!  by 
that  corpulent  and  haughty  personage  wearing  the  cap.  His 
expression,  however,  is  evirfent :  malice  and  vexation  are  de^ 
picted  in  his  countenance;  his  stride,  and  the  action  of  his 
hand,  are  characteristic  of  his  temperament 

'  The  figure  standing  behind  is  supposed  to  be  a  mneirian 
His  dark  hair  and  beard,  which  seem  to  have  been  neglect- 
hVh,>  »  n  !i  ^T,'^  mysterious  gaze  of  his  eye,  certainly  ex- 
nibit  a  mind  addicted  to  unusual  studies.  Under  hi'm  thconlv 
remaining  figure,  is  one  who  listens  with  malignant  Attention 
as  though  imending  to  report  every  thing.  He  has  the  aspect 
of  a  spy.  His  eye  is  full  of  danger  to  the  apostle;  and  he 
cmuchea  below,  that  he  may  not  be  disturbed  by  communica- 

"If  this  figure  be  considered  with  reference  to  Z)/oMi«i».f 
character/rf ''^'*  "'.f  ^"P''"^'  has  not  only  contn.strd  his 
^o„^  .t  '  ^"'  ""^"^  ""^  '^^o  ends  of  his  picture.  By  this 
^t  fi^  '  ^'■°"".^'  P°'*'''''^  ^"'"^  '^  Siven  to  the  subject.  At 
the  first  survey,  thesubordinate  contrasts  may  escape  the  eye, 
but  these  greater  oppositions  must  have  their  effect 

When  from  this  detailed  display  of  the  Cartoon.  Ihe  eye 
again  glances  over  the  whole  subject,  including  the  dignity  ol 
fl'l^K  'r""T=  "^'^  P'opriety  of  the  statue  of  Mar.s:  which 
wfth,b!.,«?"'P''''  'he  happy  management  of  the  landscape, 
with  the  two  conversation  figures  ;  tlie  result  must  be  an  ac 

th",'?  W  i^'^'r"'^"'''"'  '"  '"''  '^"•^  ^"■"■^  "f  »^'  i"^  coinbined  an 
HnnLr\  \  d""'ng'  "'expression,  and  in  composition." 
ing  at  A"f(ens.'''"'P        "'  ^"P^*''*  Cartoon  of  Paul  preach- 


„.,.,,  CHAPTER   XVIII.  "~  ■ 

AXYj'X/rjiL:;:^'^^^^^  an<ilfours  u,ith  themat  tent-n^a^in,,  .-3,     Ue 

fltf^^-^  wr"i^  '^"'P""'  "'"^  •'«^«^«'  oftheCoriniManf  mT/vcTs  "".f  ^^-'P'''""'  ■  «'"^  ^e  purposes  to  goto  the  Gen 
Sorted,  9,  10.  He  continues  there  a  year  and  sir  monns\\Gallin  li.i.Lf  V  V!""',""-  ^^  "'''<'''  *«  '»  greatly  coni- 
against  Paul,  and  brin^  him  Itefore  the  denutu  iohodhmi.,^,n  '  ^  d,:puty  of  Achaia,  the  Jeusviake  insurrection 
rages.  12-17.     Paul  sails  to  sJia,  and^Z  Whence  foEp^^^^^  '  "'^'^^f "?'»«  "^Jews  commit  a  variety  of  oZ 

Cesarea,  v,s,ts  Antiorh,  Galatta,  and  PAry^u  ,  2  -23  ^Tcountnf  4  n  P'"'"^***.'  '^-^O-  »«  'eaves  Ep/iesus,  goes  <, 
A.  D.  cir.  54.  .Vn.  Olymp.  cir.  CCVIII.  2.]  '  ^"onnt  of  Apollos  and  his  preaching,  24-28.    [A.  M.  cir  405a 

A'\Ir"rinthV'""^  ^'""  ^'P'"''"*  ^""^  -'^'^^"''  ""'I  <==^« 
2  And  found  a  certain  Jew  named  »  Aquila,  born  in  Pontus, 

»  I  Cor.  1.2.   Rom.  16.3. 


nesiTt^T.r"  '""/"'''  °"  'he  isthmusthat  connects  Pelopon- 

crrerP;;'^' .ri^.'ii-T/"'^  .4^^-".  itloi'nmlfndl:;^^^ 


lately  come  from  Italy  with  his  wife  Priscilla;  (because  that 
came  umoTh  '^""'™''*"'*^"^  *"  Je^vs  to  depart  from  Rome  :)  and 

1  Cor.  16. 19.  2Tim.4.19. 

tJ^'  ^  "^'°'"  -^ew  named  Aquila]  Some  have  supposed  that 
inis  Aquila  was  the  same  with  the  Onkelos  mentioned  by  the 
.lows,  .seethearticle  in  Wolfius,  Bibl.  Hebr.  Vol.  II. p.  114/  We 
nave  no  evidence  that  this  Jew  and  his  wife  were  at  this  time 
coin-erted  to  the  Christian  religion.  Their  conversion  was 
most  likely  the  fruit  of  St.  Paul's  lodging  with  them.— /'on- 
tus.    See  the  note  on  chap.  ii.  9. 

Claudius  had  commanded  all  Jews  to  depart  from  Rome) 


X^yT^T  ^°th  oT  the  T„"a„  .^Tnd  S',  ^^^^i't^'s  dl'  T1^I"'^''V'^'^"h'^  co.',„a7rf.d  a//  Jews  to  depart  from  Ron.) 
«royed  by  the  Romans  under  Mummiuf,  about  one  hundred  '  L  «  h"",'.  *?  •''''  '*^"?""  •="'P"°''  '«  ""'  "'emioncd  by  Jose- 
bm  wn^^;".'  .vears  before  Christ,  in  the iV  wai^  «"th  AUica-  I  fn  hii   i^r  "  fRV'^^^^^  ""^  '^'"'^ '"  "'h'eh  Suetoni.is  refers 

^Z  ="  ;"!  ^>:.'°  ^!--n  ^.irtee^i^t^lleP'r:;:    Z^  Z.^^.^^^  •-^i!^^.,^!'"''^-  --L^Hf '  V  ""' 


tion  amounting  only  to  hpfvtl;'„  Y.  ""v''^^"'  'js^^hole  popula.     was,  we  canno 

?and,souis.  It  ii  :b"orl,t'«l'r::l:V.!l"!:!.^2".d,f-^^^^ 

the  name  of  Clirestus,  who  had  made  some  dis- 

111    in      r'^w-icn.-,,^.-.,^^^      r^t 1: -1 _._  . 


hundred  .„; i':^;:^^^',^' Zc,:Si:!,££S"' S"' "\T  """ ■  i™»™« "™.T  01  „«,. 


Phi-i^i  ,„i, '■'  „  •'^-    "'"  no*''   coum  ne  intena 

Christ,  who  was  .never  at  Rome  1  nor  did  any  one  ever  per- 
il! 


Paul  is  comforted THE  ACTS. 

5  And  because  he  was  of  the  same  craft,  he  abode  with  them, 
t  and  wrought :  for  by  thrir  occupation  they  were  tent-makers. 

4  '  And  he  reasoned  in  tlic  synagogue  every  sabbath,  and  per- 
suaded the  Jews  and  the  Greeks. 

6  And  i  when  Silas  and  Tiniotheus  were  come  from  Macedo- 
nia, Paul  was  •  pressed  in  the  spirit,  and  testified  to  the  Jews 
that  Jesus  '  teas  Christ. 

6  And  s  when  they  opposed  themselves,  and  blasphemed, 
hhe  shook  his  raiment,  and  said  unto  them,  '  Your  blood  be 
upon  your  own  heads ;  k  I  am  clean  :  '  from  henceforth  1  will 
go  unto  the  Gentiles. 

7  And  he  departed  thence,  and  entered  into  a  certain  man^s 

bCh.2034.  lCor.4.ia.  1  Thess  2.9.  a  THms.S  S— c  Ch,  17.2 -d  Ch.  17.14,15.— 
tJob'i'.lS.  Ch  17.3.  Ver.28.— f  Or,  istheChrist.— gCh.l3.45.  I  Pet.4.4.— h  Neh. 
B.13.  Mitt. 10.14.  Ch.lS.Sl. 


by  a  divine  vision. 


Bonate  him  in  that  city  ;  and  it  is  evident  he  could  not  refer 
to  any  spiritual  influence  exerted  by  Christ  on  the  minds  of 
the  people.  Indeed  he  speaks  of  Chreslus  as  being  the  per- 
son who  was  the  cause  of  the  disturbances.  It  is  no  fictitious 
name,  no  name  of  an  absent  person,  nor  of  a  sect ;  but  of  one 
who  was  well  known  by  the  disturbances  which  he  occasion- 
ed, and  for  which,  it  is  likely,  he  sufl'ered  :  and  those  of  his 
nation  were  expelled.  This  decree,  which  was  made  not  by 
the  senate,  but  by  the  emperor  himself,  continued  only  in  force 
during  his  life,  if  so  long;  for  in  a  short  time  after  this  Rome 
again  abounded  with  Jews. 

3.  He  abode  with  them  and  tcrought]  Bp.  Pearce  observes, 
that  it  was  a  custom  among  the  Jews,  even  of  such  as  had  a 
better  education  than  ordinary,  which  was  Paul's  case,  chap. 
xxii.  3.  to  learn  a  trade ;  that,  wherever  they  w«re,  they 
might  provide  for  themselves  in  case  of  necessity.  And  though 
Paul,  in  some  cases^  lived  on  the  bounty  of  his  converts,  yet 
he  chose  not  to  do  so  at  Ephesus,  chap.  xx.  34;  nor  at  Corinth 
or  other  places,  1  Cor.  iv.  12.  2  Cor.  ix.  8,  9.  1  Thess.  iii.  8. 
and  this  Paul  did  for  a  reason  wliich  he  gives  in  2  Cor.  xi.  9 
— 12.  While  he  was  at  Corinth,  he  was  supplied,  when  his 
own  labour  did  not  procure  him  enough,  "  by  the  brethren 
which  came  to  him  there  from  Macedonia."  It  appears  that  the 
apostle  had  his  lodging  with  Aquila  and  Priscilla ;  and  probably 
a  portion  of  the  profits  of  the  business,  after  his  board  was  de- 
ducted. It  was  evidently  no  reproach  for  a  man,  at  that  time, 
to  unite  public  teaching  with  an  honest,  useful  trade.  And 
why  should  it  be  so  now  ?  may  not  a  man  who  has  acquired  a 
thorough  knowledge  of  the  Gospel  way  of  salvation,  explain 
that  way  to  hia  less  informed  neighbours  ;  though  he  be  a  tent 
maker,  (what,  perhaps,  we  would  call  a  house  carpenter,)  or  a 
shoemaker,  or  any  thing  else  1  Even  many  of  those  who  con- 
sider it  a  cardinal  sin  for  a  mecha7iic  to  preach  the  Gospel,  are 
providing  for  themselves  and  their  families  in  the  same  way  1 
How  many  of  the  clergy,  and  other  ministers,  are  farmers, 
graziers,  school-masters,  and  sleeping  partners  in  difTerent 
trades  and  commercial  concerns.  A  tent  maker,  in  his  place, 
is  as  useful  as  any  of  these. — Do  not  ridicule  the  mechanic  be- 
cause he  preaches  the  Gospel  to  the  salvation  of  his  neigh- 
bours, lest  some  one  should  say,  in  a  language  which  you  glo- 
ry to  have  learned,  and  which  the  mechanic  has  not,  Mutato 
nomine,  de  TEfabula  narratur. 

There  are  difTerent  opinions  concerning  what  is  meant  here 
by  the  aKqvoiroioi,  which  we  translate  tent-maker  ;  some  think 
it  means  a  maker  of  those  small  portable  tents,  formed  of 
skins,  which  soldiers  and  travellers  usually  carried  with  them 
on  their  journeys :  others  suppose,  that  these  tents  were  made 
of  linen  cloth ;  some  think  that  the  trade  of  St.  Paul  was  ma- 
king hangings  or  curtains,  such  as  were  used  at  the  theatres. 
Others  think  the  aKrii/onoios  was  a  sort  of  umbrella  maker: 
others,  a  weaver,  &c.  &c.  In  short,  we  know  not  what  the 
trade  was.  I  have  generally  preferred  the  notion  of  a  carpen- 
ter, or  faber  lignarius.  Whatever  it  was,  it  was  an  honest 
useful  calling  ;  and  Paul  got  his  bread  by  it. 

4.  He  reasoned  in  the  synagogue  every  Sabbath]  Discours- 
ed at  large  concerning  Jesus  as  the  Messiah  :  proving  this  point 
from  their  own  Scriptures,  collated  with  the  facts  .of  our 
Lord's  life,  &e. 

And  persuaded  the  Jeics  and  the  Greeks]  Many,  both  Jews 
and  proselytes,  were  convinced  of  the  truth  of  his  doc- 
trine. Among  his  converts  was  Epenetus,  the  first  fruit  of  his 
labour  in  Achaia,  Rora.  xvi.  5.  and  the  family  of  Stephanus 
was  the  next ;  and  then  Crispus  and  Caius,  or  Gaius,  all  of 
whomtheapostle  himself  baptized,  1  Cor.  i.  14 — IG.  Seeon  ver.  8. 

5.  WJien  Silas  and  Timotheus  trere  come]  We  have  seen, 
chap.  xvii.  13.  that  when  Paul  was  obliged  to  leave  Berea,  be- 
cause of  the  persecution  raised  up  against  him  in  that  place, 
that  he  left  Silas  and  Timotheus  behind ;  to  whom  he  after- 
ward sent  word  to  rejoin  him  at  Athens  with  all  speed.  It  ap- 
pears from  1  Thess.  iii.  10.  that  nn  Timothy's  coming  to  Athens, 
Paul  immediately  sent  him,  and  probably  Silas  with  him,  to 
comfort  and  establish  the  church  at  Thessalonica.  How  long 
they  laboured  here  is  uncertain,  but  they  did  not  rejoin  him 
till  some  time  after  he  came  to  Corinth.  It  appeare  that  he  was 
greatly  rejoiced  at  the  account  which  Timothy  brought  of  the 
church  at  Thessalonica;  audit  must  have  been  immediately 
after  this  that  he  wrote  his  first  epistle  to  that  church,  which  is 
probably  ihe  first,  in  order  of  time,  of  all  his  epistles. 

Paul  was  pressed  in  spirit]    "LweixsTo  rw  TTvuvnari,  or  he 
was  constrained  by  the  Spirit  of  God,  in  an  extraordinary 
manner,  to  testify  to  the  Jews,  that  Jesus  was  the  Christ.    In- 
stead of  T(o  JTvevuaTi,  in  the  Spirit,  tw  'Koyu,  in  tite  word  or 
412 


house,  named  Justus,  one  that  worshipped  God,  whose  house 
joined  hard  to  the  synagogue. 

8  ■"  And  Crispus,  the  chief  ruler  of  the  synagogue,  believed 
on  the  Lord  with  all  his  house  ;  and  many  of  the  Corinthians 
hearing,  believed  and  were  baptized. 

9  U  Then  "  spake  the  Lord  to  Paul  in  the  night  by  a  Tiaion,  Be 
not  afraid,  but  speak,  and  hold  not  thy  peace: 

10  °  For  I  am  with  thee,  and  no  man  shall  set  on  thee  to  hurt 
thee  :  for  1  nave  much  people  in  this  city. 

11  And  he  p  continued  there  a  year  and  six  months,  teaching 
the  word  of  God  among  them. 

12 II  And  when  Gallio  was  the  deputy  of  Achaia,  the  Jews 

i  Lev. S0.9,  11,12.  aSanvl.lS.  Ezek.18. 13.t  33.4.-k  Eitk.3.18, 19.fc  33.  9.  Ch. 
20  3S.— 1  Ch.l3.46.&2S.28.— m  1  Cor.  1.  14.— n  Ch.23.U.— o  Jer.  1.18,  19.  Mm.  88. 
aO.— p  Or.  sat  there. 


doctrine,  is  the  reading  of  ABDE.,  three  others;  both  the  Sy- 
riac,  Coptic,  Vulgate,  Basil,  Chrysostom,  and  others.  Gries- 
ba^h  has  received  this  reading  into  the  text,  and  Bp.  Pearce 
thus  paraphrases  the  verse,  "  And  when  Silas  and  Timotheus 
were  come  from  Macedonia,  Paul  set  himself,  together  with 
them,  wholly  to  the  word ;  i.  e.  he  %vas  fully  employed  now  that . 
he  had  their  assistance  in  preaching  the  Gospel,  called  the 
word,  in  chap.  iv.  4.  xvi.  G,  32.  and  xvii.  11. — St.  Luke  seems 
to  have  intended  to  express  here  something  relating  to  St.  Paul, 
which  was  the  consequence  of  the  coming  of  Silas  and  Timo- 
theus ;  and  that  was  rather  his  labouring  with  them  more 
abundantly  in  preaching  the  word,  than  his  being  pressed  an 
spirit."  This  appears  to  be  the  true  sense  of  the  word,  and  that 
T(<j  XoyM,  is  the  genuine  reading,  there  can  be  no  doubt;  (rvi/tt- 
%£ro,  which  we  translate  pressed,  and  which  the  Vulgate  trans- 
lates instabat,  Bp.  Pearce  thinks  should  be  translated  unh  cum 
illis  instabat,  he  earnestly  strove  together  with  them,  rto  XoytJ, 
inpreaching  the  word.  The  true  sense  is  given  by  Calmet,  Paitl 
s'employoit  3  precher  ejicore  avec  plus  d'ardeur,  Paul  was 
employed  with  more  ardour  in  preaching,  and  testifying  to 
the  Jews,  that  Jesus  was  the  Christ.  From  this  time  we  hear  no 
more  of  Silas :  probably  he  died  in  Macedonia. 

6.  When  they  opposed]  Am rao-o-oucvajj',  systematically  op- 
posing ;  putting  themselves  in  warlike  older  against  him:  so 
the  word  implies. 

And  blasphemed]  This  is  precisely  the  way  in  which  they 
still  act.  They  have  no  argument  against  Jesus  being  the  Mes- 
siah ;  but,  having  made  a  covenant  with  unbelief,  as  soon  as 
they  are  pressed  on  this  point,  they  rail  and  blaspheme.  See 
the  Tela  ignea  Satamz,  by  Wagenseil. 

He  shook  his  raiment]  This  was  an  action  similar  to  that 
of  shaking  the  dust  off  the  feet :  see  on  Matt.  x.  14.  See  a  pa- 
rallel act,  and  its  signification,  in  Nehem.  v.  13.  ;  also  I  shook 
MY  LAP,  and  said.  So  shall  God  shake  every  man  prom  his 
HOUSE  and  FROM  his  labour  ;  even  thus  shall  he  be  shaken 
OUT  and  emptied.  St.  Paul's  act  on  this  occasion  seems  to  have 
been  the  same  with  this  of  Nehemiah :  and  with  the  same  sig- 
nification :  and  it  is  likely  that  he  was  led  by  a  divine  impulse 
to  do  it  :  thus  signifying  the  shaking  and  emptying  out  of  this 
disobedient  people  ;  which  took  place  about  sixteen  years  af- 
terward. 

Your  blood  be  upon  your  own  heads]  That  is,  ye  alone  are 
the  cause  of  the  destruction  that  is  coming  upon  yourselves, 
and  upon  your  country. 

/am  clean]  Kadapos  cyo),  I  am  pure  or  innocent  of  your 
death  and  ruin.  I  have  proposed  to  you  the  Gospel  of  Jesus 
Christ,  the  only  mean  by  which  ye  can  be  saved  ;  and  ye  have 
utterly  rejected  it.  I  shall  labour  no  more  v.'ith  you  ;  and,  from 
henceforth,  will  confine  my  labours  to  the  Gentiles.  St.  Paul 
mu.gt  refer  to  the  Jews  and  Gentiles  of  Corinth  particularly  ; 
for  he  preached  to  the  Jews  occasionally  in  other  plaqes  ;  see 
chap.  xix.  8,  9.  and  several  were  brought  to  the  knowledge  ot 
the  truth.  Bui  it  seems  as  if  the  Jews,  from  this  time,  syste- 
matically opposed  the  Gospel  of  Christ ;  and  yet,  generalten- 
ders  of  this  salvation  were  made  to  them  wherever  the  apos- 
tles came  ;  and  when  they  rejected  them,  the  word  was  sent 
to  the  Gentiles  ;  see  chap.  xix.  8,  9. 

7.  And  he  departed  thence]  From  his  former  lodgings,  or 
that  quarter  of  the  city  where  he  had  dwelt  before  with  Aqui- 
la  and  Priscilla ;  and  went  to  lodge  with  Justus,  apparently  a 
proselyte  of  the  gate.  This  person  is  called  T^tus,  and  Titus 
Justus,  in  several  MSS.  and  Versions. 

8.  Crispus  the  chief  ruler  of  the  synagogue]  This  person 
held  an  office  of  considerable  consequence;  and  therefore  his 
conversion  to  Christianity  must  have  been  very  galling  to  the 
Jews.  It  belonged  to  tlie  chief,  or  ruler  of  the  synagogue,  to 
preside  in  all  the  assemblies,  interpret  the  law,  decide  con- 
cerning things  lawful  and  unlawful,  punish  the  refractoiy,  ex- 
communicate the  rebellious,  solemnize  marriages,  and  issue 
divorces.  It  is  likely,  that  on  the  conversion  of  Crispus,  Sos- 
thenes  was  chosen  to  succeed  him. 

Many  of  the  Corinthians]  Those  to  whom  the  sacred  his- 
torian refers  were  probably  Gentiles ;  and  were  the  fruits  of 
the  apostle's  laboui-s,  after  he  had  ceased  to  preach  among  the 
Jews. 

9.  Then  spake  the  Lord  to  Paul  by  night  in  a  vision]  It 
is  likely  that  Paul  was  at  this  time  much  discouraged  by  the 
violent  opposition  of  the  Jews,  and  probably  was  in  danger  of 
hishfe;  see  ver.  10:  and  might  have  been  entertaining  seri- 
ous thoughts  of  ceasing  to  preach,  or  leaving  Corinth.  To  pre- 
vent this,  and  comfort  him,  God  was  pleased  to  give  him  this 
vision. 


He  it  brought  before 


CHAPTER  XVIII. 


made  Insvirrection  with  one  accord  against  Paul,  and  brought 
him  to  the  judgment  seat, 

13  Saying,  Tliis/eZ/ou!  pcrsuudeth  men  to  worship  God  con- 
trary to  the  law. 

14  And  when  Paul  was  now  about  to  open  hi»  mouth,  Gallio 
said  unto  the  Jews,  '  If  it  were  a  matter  of  wrong  or  wicked 
lewdness,  Oye  Jews,  reason  would  that  I  should  bear  with  you: 

qCh.23.:»*.35.ll,  19. 


the  judgment  teat  of  Gallio. 


Be  not  afraid.]  That  this  comfort  and  assurance  were  ne- 
cessary, himself  shows  lis  in  his  Hrsl  epistle  to  these  Corin- 
thians, chap.  ii.  3  ;  /  was  with  you  in  weakness,  and  in/ear, 
and  in  much  trembling. 

10.  No  man  shall  set  on  thee]  Km  ovScts  ciriOriatTat  coi,  no 
man  shall  be  permitted  to  lay  riolent  hands  upon  thee.  It  is 
very  likely  that  the  Jews  had  conspired  his  death  ;  and  his 
preservation  was  an  act  of  the  especial  interposition  of  divine 
Providence. 

I  have  much  people  in  this  city]  Ev  rij  no^ei  ravrri,  in  this 
very  city,  there  are  many  here  who  have  not  resisted  my  Spi- 
rit, and  conseq\ientIy  are  now  under  its  teachings,  and  are 
ready  to  embrace  my  gospel  as  soon  as  thou  shall  declare  it 
unto  them. 

11.  He  continued  there  a  year  and  six  ?nonths]  He  was 
now  conlident  that  he  wa.s  under  the  especial  protection  of 
God  ;  and  tliorefore  continued  leaching  the  trord,  rnv  \oyov, 
the  doctrine  of  God.  It  is  very  likely  that  it  was  during  his 
stay  here  that  he  vrrciln  hisjirst  epistle  to  the  Thessalonian.t, 
and  the  second  not  long  after;  and  some  tliink  that  the  epistle 
to  the  Galatians  was  written  drriiig  his  stay  at  Corinth. 

12.  When  Gallio  ims  the  deputy  of  Achaia]  The  Romans 
comprehended  under  the  name  of  Acliaia,  all  that  part  of 
Greece  which  lay  between  Thessuly  and  the  southernmost 
coasts  of  Peloponnesus.  Pausanias,  in  Attic,  vii.  10.  says, 
that  the  Romans  \Vcre  accu.stomed  to  send  a  governor  into  that 
country,  and  that  they  called  him  \.\\c  governor  of  Achaia,  not 
of  Greece;  because  the  Arlutans,  wlien  they  subdued  Greece, 
were  the  leaders  in  all  the  Grecian  alfairs  :  see  also  Sueto- 
nius, in  his  life  of  Claudius,  cap.  xxv.  and  Dio  Cassias,  Ix. 
24.     KdiL  Reimari. 

Deputy]  \.vOvnaTC\iovTOi,  serving  the  office  of  Avdv-iraros, 
or  deputy  :  see  the  note  on  chap.  xiii.  ver.  7. 

Gallio]  This  deputy,  or  proconsul,  was  eldest  brother  to 
the  celebrated  Lucius  Annoius  Seneca,  the  Stoic  philosopher, 
preceptor  of  Nero,  and  who  is  so  well  known  among  the  learn- 
ed by  liis  works.  The  name  of  Gallio  was  at  first  Marcus 
.\nna;us  Novatus  ;  but,  having  been  adopted  in  the  family  of 
Gallio,  he  took  the  name  of  Lucius  Junius  Gallio.  He,  and 
Anmeus  .Mela  his  brother,  father  of  the  poet  Lucan,  shared  in 
the  disgrace  of  their  brother  Seneca  ;  and  hy  this  tyrant,  Ne- 
ro, wliose  early  years  were  so  proini.sing,  the  three  brotln^rs 
were  put  to  death  ;  see  Tacitus,  Annal.  lib.  xv.  70.  and  xvi. 
17.  It  was  to  this  Gallio  tliat  Seneca  dedicates  his  book  Ve 
Ir!l.  Seneca  describes  him  as  a  man  of  the  most  amiable  mind 
and  manners:  "  Uuem  nemo  non  parum  amat,  eliam  qui 
amare  plus  non  potest  ;  nemo  mortalimn  uni  tarn  dale  is  e.«t, 
quam  hie  omnibus  :  cum  interim  t.inla  naturalis  boni  vis  est, 
iiti  artem  simiilationomque  non  redoleat;"  vide  Scnec.  Prae- 
fat  ad  Natural,  (iu.pst.  4.  He  was  of  the  sweetest  disposition, 
oflable  to  all,  and  beloved  by  every  man. 

5Va/i««,  Sylvar.  lib.  ii.   7.   ver.  31).  ode  on  the  birth  day  of 
Lucan,  says  not  a  little  in  his  favour,  in  a  very  few  words  : 
Lucanum  poles  imputare  terris  ; 
Hoc  plu.t  ijiiam  Senecam  dedi.ise  mundo, 
Aut  dulcrm  generiisse  Gallinncm. 

"  Viiu  may  ronsider  nature  as  having  made  greater  efforts 
in  producing  Lucan  ;  than  it  has  done  in  producing  Seneca, 
or  even  the  amiable  Gallio." 

And  brought  him  to  the  judgment  seal]  They  had  no  pow- 
er to  punish  any  person  in  the  Roman  provinces  ;  and  there- 
fore wi-re  obliged  to  bring  their  complaint  before  the  Roman 


1.3  But  if  it  be  a  question  of  words  and  names,  and  ofyotlT 
law,  look  ye  lo  it ;  for  I  will  be  no  judge  of  such  mattera. 

16  And  he  drave  them  from  the  judgment  seat. 

17  Then  all  the  (Jreeks  took  '  Sosthenes,  the  chief  ruler  of 
the  synagogue,  and  beat  him  before  the  judgment  seal.  And 
•Gallio  cared  for  none  of  those  things.    , 

18  H  And  Paul  after  this  tarried  there  yet  a  good  while  ;  and 

r  fCoi.1.1.— sSeeVer.l4. 


governor.  The  poitrrs  that  be  are  ordained  of  God  .—Had 
the  Jews  possi?ssed  the  poxcer  here,  Paul  had  been  nut  to 
death  !  ' 


j?i'tTxy//r,i'  ifii^v,  according  to  reason,  or  the  merit  of  the  case, 
I  should  patiently  hear  you. 

1.5.  hut  if  it  be  a  question  of  vords]  Xltpi  Xovov,  concern- 
ing doctrine,  and  names,  whether  the  person  called  Jesus  be 
the  person  you  call  the  Messiah— And  of  your  late,  any  par- 
ticular nicely  concerning  that  law  which  in  peculiar  in  your - 
selves— Look  ye  to  it ;  settle  the  business  among  yourselves  ; 
the  Roman  government  does  not  meddle  with  such  matters  ; 
and  I  will  not  take  \tpon  me  to  decide  in  a  case  that  does  not 
concern  my  ofTlce.  As  if  he  had  said,  "  The  Roman  laws 
give  religioas  liberty  to  Jews  and  Greeks ;  but  if  controver- 
sies arise  among  you  on  these  subjects,  decide  tliem  among 
yourselves,  or  dispute  iibout  them  as  much  as  you  please.'-  A 
better  answer  could  not  be  given  by  man  ;  and  it  was  highly 
becoming  the  acknovvleilgcd  meekness,  gerill(>ness,  and  bene- 
volence nf  this  amiable  man.  He  concluded  that  the  state  had 
no  right  to  control  any  man's  religiou.s  opinion  ;  that  was  be- 
tween tlie  object  of  his  worship  and  his  own  conscience  ;  and 
therefore  he  was  not  authorized  to  intermeddle  with  subjects 
of  this  nature,  which  the  law  left  to  every  man's  private  judg- 
ment. Had  all  the  rulers  of  the  people  in  every  country,  act- 
ed a.s  this  .sensible  and  benevolent  Roman,  laws  against  liber- 
ty of  conscience,  concerning  religious  persecution,  would  not 
be  lound  to  be,  as  they  now  are,  blots  an<l  disgraces  on  the  sta- 
tute books  of  almost  all  the  civilized  nations  of  Europe. 

16.  And  he  druve  them  from  the  judgment  seat]  He  saw 
thai  their  accusation  was  both  frivolous  and  vexatious,  and 
he  ordej-ed  them  to  depart,  and  the  assembly  to  disperse.  The 
word  arrriXaacv,  whicli  we  translate  he  drave,  does  not  signify 
here  any  act  of  violence  on  the  part  of  Gallio,  or  the  Roman 
officers,  butsimpiv  an  authoritative  dismission. 

17.  Then  alt  the  Greeks  took  Sosthenes]  As  this  man  is 
termed  the  chief  niler  of  the  synagogue,  it  is  probable  that 
he  had  lately  succeeded  Crispus  in  that  office,  see  ver.  R  ;  and 
that  he  was  known  either  to  have  embraced  Christianity,  or 
to  have  favoured  the  cause  of  St.  Paul.  He  is  supposed  to  be 
the  same  person  whom  St.  Paul  associates  with  himself  in  the 
lli-st  epistle  to  the  Ojrinthians,  chap.  i.  1.  Crispus  might 
have  been  removed  from  his  presidency  in  the  synagogue  as 
soon  as  the  Jews  found  he  had  embraced  Christianity,  and 
Sosthenes  appointed  in  his  place.  And  as  he  seems  to  have 
speedily  embraced  tlie  same  doctrine,  the  Jews  would  be  the  • 
more  eni-aged,  and  their  malice  be  directed  strongly  agniiL<t 
him,  when  they  found  that  the  proconsul  would  not  support 
them  in  their  opposition  to  Paul. 

Uiit  why  should  the  Greeks  beat  Sosthenes  1  I  have  In  tho 
above  note  proceeded  on  the  supposition,  that  this  outrage  was 
committed  by  the  Jews  :  and  my  reason  for  it  is  this  :  'Oi 
'EXXnvci,  the  Greeks,  is  omitted  by  AB.  two  of  the  oldest  and 
most  authentic  MSS.  in  the  world:  they  are  omitted  .-ilso  hy 
the  Coptic  and  Vulgate,  Chrysostom  and  Bede.  Instead  of  'Oe 
'EAAi;i<£j,  three  MSs.  one  of  the  eleventh  and  two'of  the  thir- 
teenth century,  have  'Matot,  the  Jews :  and  it  is  much  more 
likely  that  the  Jews  beat  one  of  their  own  rulers,  through  en- 
vy at  his  conversion,  than  that  the  Greeks  should  do  .so  ;  un- 
less we  allow,  which  is  very  probable,  (if  'KXAr/ws,  Greeks, 
bo  the  true  reading,)  that  these  Ilelenes  were  Jews,  born  in  a 
Greek  country,  and  speaking  the  Greek  language. 

And  Gallio  raredfor  none  of  those  things]  Kat  ovfcv  rov- 
rw>/  TM  PaXXifjii  c/icXcv.  And  Gallio  did  not  concern  him- 
self did  not  intermeddle  with  any  of  these  things.  As  he 
found  that  it  was  a  business  that  concerned  their  own  reli- 


gion ;  and  that  the  contention  was  among  themselves;  and 

that  they  were  abusing  one  of  their  own  sect  only,  he  did  not 

,Q    „  .  „  ,  .  •     „    .  ohoose  to  interfere,     lie,  like  the  rest  of  the  Romans,  consi- 

13.   Persuadeth  men  to  umr.slap  God  contrary  to  the  law]    dered  the  Jews  a  most  despicable  people,  and  worthy  of  no 

This  accusation  was  very  insidious.    The  Jews  had  permis-    regard  ;  and  their  present  cinduct  Had  no  tendency  U>  cause 

I'.v  the  Romans  to  worship   their  own  God  in  their  own     him  to  form  a  diflV-rent  opinion  of  them,  from  that  which  he 

way  ;  tlii.s  the  laws  allowed.     The  Jioman  worship  was  also    and  his  couiitrvmei.  Imd  previously  entertained.     It  is  not  ve- 

estabhshed  by  the  law.     The  Jews  probably  miende.l  to  ac-     ry  likely,  how.'vcr,  that  Gallio  sow  this  outrage  ;  for,  though 

it  was  before  the  judsimeiit  si-at,  it  probably  did  not  take  place 
till  Gallio  had  left  tlie  court  ;  and,  though  he  might  be  told  ol 
it,  he  left  the  matter  to  the  lictors,  and  would  not  interfere. 

The  conduct  of  Gallio  has  been,  in  this  case,  greatly  cen- 
sured ;  and  I  think  with  manifest  injustice.  In  the  business 
brought  before  his  tribunal,  no  man  could  have  followed  a 
more  prudent  or  equitable  couree.  His  whole  conduct  showed 
that  it  was  his  opinion,  that  the  civil  magistrate  had  nothing 


probably  intended  to  ac- 
cuse Paul  of  acting  contrary  to  both  laws.  "  He  is  not  a  Jew 
for  he  does  not  admit  of  circumcision  ;  he  is  not  a  Gentile' 
for  he  preaches  .against  the  worship  of  the  gods.  He  is  setting 
up  a  worship  of  hi.i  own,  in  opposition  to  all  laws  ;  and  per- 
suading many  people  lo  join  with  him  :  he  is  therefore  a  most 
dangerous  man,  and  should  be  put  to  death." 

,14.  Paul  was  now  about  to  ope7i  Ins  mouth]    He  was  about 
to  enter  on  his  defence  ;  but  Gallio  perceiving  that  the  prose 


cution  was   through  envy  and  malice,  wouldnot  put  Paul  to  to  do  with  religious  opinions,  or  the  concerns  of  conscience, 

any  larther  trouble,  but  determined  the  matter  as  follows.  in  matters  where  the  safety  of  the  state  was  not  implicated, 

thin  I   ""^r*  "  '"""f  11.  'f'rong]    AdiKtifia,  of  injustice  ;  any  He  therefore  refused  to  make  "the  subject  a  matter  of  legal  dis- 

Or  ^r"i  .J-^/"  'J^^  ^'^J''i,  ""^  s'l^JecL  cussion.     Nay,  he  went  much  farther  ;  he  would  not  ever 

yiwickea  lewdness]     Pafiovpyr)na   Trnvrinov,    destructive  terfere  to  prevent  either  the  Jews  or  the  apostles  from  mal 

mii^cnief.    (!>ee  the  note  on  chap.  xiii.  10.  where  the  word  is  pri«elvtcs.    Though  the  complaint  against  the  apostles  ' 

.r       L  !»        oomelhing  by  winch  the  subject  is  grievonsly  that  they  were  teaching  men  lo  worship  God  contrary  to 

tcrongea  ,  were  U  any  crime  against  society,  or  against  the  law  ;  see  the  note  on  ver.  15.  yet,  even  in  this  case,  he  did 


••'■'"""/'     ">'•"'//'<«,  ui  i»v"»ine  ,- uuy    lie  uiereiore  reluseU  to  make  the  subject  a  matter  of  legal  i 
Or  .r"i  .J-^/"  J     ^'%    t  s  ""^  subject  cussion.     Nay,  he  went  much  farther  ;  he  would  not  even  in. 

yi   wickea  lewdness]     Pafiovpyr)na   ^nvrinov,    destructive    terfere  to  prej,'ent  either  the  Jews  or  the  apostles  from  making 

.1  ,n     _   _.  ....  .      .  ...  .  ^^^^ 

to  the 
did  not 
Urn  -/)«  un   /^  >;    ,  t   I      ij  think  it  right  to  exert  the  secular  power  to  restrain  the  free 

ncuion  wouia  trial  1  sliould  bear  with  you.]  Kara  Soyov,  an    discu.-ision  and  tcachingof  matters  which  concerned  the  rights 

413 


Paul  preaches  at  Ephesiis,  and 


THE  ACTS. 


purposes  to  go  to  Jerusaleni. 


then  took  his  leave  of  the  brethren,  and  sailed  thence  into  Sy- 
ria, and  with  him  Priscilla  and  Aquila ;  having  '  shorn  his 
head  in  "  Cenchrea  :  for  he  had  a  vow. 

19  And  he  came  to  Ephesus,  and  left  them  there :  but  he  him- 
Belf  entered  into  the  synagogue,  and  reasoned  with  the  Jews. 

20  When  they  desired  him  to  tarry  longer  time  with  them,  he 
consented  not ; 

21  But  bade  them  farewell,  saying,  v  I  must  by  all  means  keep 
this  feast  that  cometh  in  Jerusalem :  but  I  will  return  again 
unto  you,  "  if  God  will.    And  he  sailed  from  Ephesus. 

t  Num  6  18  Cb.  21-24.-U  Rom.  16.1.— v  Ch,  19  2I.&20.16.— w  1  Cor.4.19.  Heb. 
6.3.   JajnBs4.1.=i.-x  Onl.I.a.  &4.I4. 


of  conscience  in  things  pertaining  to  the  worship  of  the  gods. 
As  to  his  not  preventing  the  tumult  which  took  place,  we  may 
Bay,  if  he  did  see  it,  which  is  not  quite  evident,  that  he  well 
knew  tliat  this  could  rise  to  no  serious  amount ;  and  the  lie- 
tors,  and  other  minor  officers,  were  there  in  sufficient  force  to 
prevent  any  serious  riot  ;  and  it  was  their  business  to  see  that 
the  public  peace  was  not  broken  :  besides,  as  a  heathen,  he 
might  have  no  objection  to  permit  this  people  to  pursue  a  line 
of  conduct  by  which  they  were  sure  to  bring  themselves  and 
their  religion  into  contempt.  These  wicked  .lews  could  not 
disprove  the  apostle's  doctrine,  either  by  argument  or  Scrip- 
ture ;  and  they  had  recourse  to  manual  logic,  which  was  an 
indisputable  proof  of  the  badness  of  their  own  cause,  and  the 
strength  of  that  of  their  opponents. 

But  in  consequence  of  this  conduct,  Gallic  has  been  repre- 
sented as  a  man  perfectly  careless  and  unconcerned  about  re- 
ligion in  general ;  and  therefore  has  been  considered  as  a  pro- 
per type,  or  representative,  of  even  professed  Christians,  who 
are  not  decided  in  their  religious  opinions  or  conduct.  As  a 
heathen,  Gallio  certainly  was  careless  about  both  Judaism 
and  Christianity.  The  latter  he  had  probably  never  heard 
of  but  by  the  cause  now  before  his  judgment  seat ;  and,  from 
any  thing  he  could  see  of  the  other,  tlirough  the  medium  of  its 
professors,  he  certainly  could  entertain  no  favourable  opi- 
nion of  it  ;  therefore  in  neither  case  was  he  to  blame.  But 
the  words,  cared  for  none  of  these  things,  are  both  misunder- 
stood and  misapplied  :  we  have  already  seen  that  they  only 
mean  that  he  would  not  intermeddle  in  a  controversy  which 
\\'\A  not  belong  to  his  province  ;  and  sufficient  reasons  have 
been  alleged  why  he  should  act  as  he  did.  It  is  granted  that 
mar.y  preachers  take  this  for  a  text,  and  preach  useful  ser- 
mons for  the  conviction  of  the  undecided  and  lukeicarin ; 
and  it  is  to  be  deplored  that  there  are  so  many  undecided  and 
careless  people  in  the  world  ;  and  especially  in  reference  to 
what  concerns  their  eternal  interests.  But  is  it  not  to  be  la- 
mented also,  that  there  should  be  preachers  of  God's  holy 
word,  who  attempt  to  e.xplain  passages  of  Scripture  which 
they  do  not  understand?  lor  he  who  preaches  on  Gallio  cared 
for  none  of  those  things,  in  the  way  in  which  the  passage  has, 
through  mismanagement,  been  popularly  understood,  either 
does  not  understand  it ;  or  he  wilfully  perverts  the  meaning. 

18.  And  Paul — tarried  there  yet  a  good  while]  The  perse- 
cuting .lews  plainly  saw,  from  the  manner  in  which  the  pro- 
consul had  conducted  this  business,  that  they  could  have  no 
hope  of  raising  a  state  persecution  against  the  apostles  ;  and 
the  laws  provided  so  amply  for  the  personal  safety  of  every 
R<iman  citizen,  that  they  were  afraid  to  proceed  any  farther 
In  their  violence.  It  could  not  be  unkno^vn,  that  Paul  was 
possessed  of  the  right  of  Roman  citizenship ;  and  therefore 
his  person  was  sacred,  as  long  as  he  did  nothing  contrary  to 
the  laws. 

It  is  probable  that  at  this  time  Paul  staid,  on  the  whole,  at 
Corinth,  about  two  years. 

Having  shorn  his  head  in  Cenchrea]  But  who  was  it  that 
shorehis  head?  Paul  ox  Aquila  1  Some  think  the  latter,  wlio  had 
bound  himself  by  the  Nazarite  vow,  probably  before  he  be- 
came a  Christian;  and  being  under  that  vow,  his  conscience 
would  not  permit  him  to  d  isregard  it.  There  is  nothing  in  the  te-xt 
that  ahsolutely  obliges  us  to  underetand  this  action  as  belonging 
X.nSt.  Paul.  It  seems  to  have  been  the  act  of  Aquila  alone  .  and 
therefore  both  Paul  and  Priscilla  are  mentioned  before  Aquila ; 
and  it  is  natural  to  refer  the  vow  to  the  latter.  Yet  tliere  are 
certainly  some  weighty  reasons  why  the  vow  sliould  be  refer- 
red to  St.  Paul,  and  not  to  Aquila  ;  and  interpreters  are  great- 
ly divided  on  the  subject.  Chrysostom,  Isidore  of  Seville, 
Grotius,  Hammond,  Zegerus,  Erasmus,  Baronius,  Pearce, 
Wesley,  and  others,  refer  the  vow  to  Aquila. — Terom,  Augiis- 
tin,  Bede,  Calmet,  Dodd,  RosenmuUer,  and  others,  refer  it  to 
St.  Paul.  Each  party  has  its  strong  reasons— the  matter  is 
doubtful— the  bare  letter  of  the  text  determines  nothing;  yet 
I  cannot  help  leaning  to  the  latter  opinion.  Perhaps  it  was 
from  feeling  the  difficulty  of  deciding  which  was  under  t)\e 
vow,  that  the  JEthiopic,  and  two  Latin  versions,  instead  of 
Kcipaixcvos,  having  shaved,  in  the  singular,  appear  to  have 
read  Kctpapievot  they  shaved;  and  thus  put  both  Paul  and 
Aquila  under  the  vow. 

CencAiea— this  was  a f)ort  on  the  east  side  of  the  Isthmus 
of  Corinth,  opposite  to  the  Lecheum,  which  was  the  other  port 
on  the  west.  And  it  is  likely  that  it  was  at  Cenchrea  that  St. 
Paul  took  shipping  for  Syria,  as  it  would  be  more  convenient 
for  him,  and  a  shorter  passage,  to  embark  at  Cenchrea,  in  or- 
der to  go  by  the  jEgean  Sea  to  Syria  ;  than  to  embark  at  the 
lecheum,  and  sail  down  into  the  Mediterranean. 
suKK  ^  '^""'* '°  Ephesus]  Where  it  appears  he  spent  but  one 
cwDDath.  It  is  supposed  that  Paul  left  Aquila  and  Priscilla  at 
414 


22  And  when  he  had  landed  at  Cesarea,  and  gone  up,  and  sa- 
luted the  church,  he  went  down  to  Antioch. 

23  And  after  he  had  spent  some  time  there,  he  departed,  and 
went  over  all  the  country  of  '  Galatia  and  Phrygia  in  order, 
^  strengthening  all  the  disciples. 

24  II  '  And  a  certain  Jew  named  Apollos,  born  at  Alexandria,  an 
eloquent  man,  and  mighty  in  the  Scriptures,  came  to  Ephesus. 

25  This  man  was  instructed  in  the  way  of  the  Lord ;  and 
being  '  fervent  in  the  spirit,  he  spake  and  taught  diligently  the 
things  of  the  Lord,  b  knowing  only  the  baptism  of  John. 

y  Ch.l4  a2.&i5.3a,41.— zlCor.1.12.  «cS.  5,  6.&4.6.  Tit. 3.13.-*  Rom.  12.11.— 
b  Chap.  19,3. 

this  place,  and  that  he  went  on  alone  to  Jerusalem  ;  for  it  is 
certain  that  they  were  at  Ephesus  when  Apollos  arrived  there. 
See  verses  24  and  26. 

Ephesus  was,  at  the  time  in  which  St.  Paul  visited  it,  one  of 
the  most  flourishing  cities  of  Asia  Minor.  It  was  situated  in 
that  part  anciently  called  Ionia,  but  now  Natolia :  it  abound- 
ed with  the  most  eminent  orators,  philosophers,  &c.  in  the 
world ;  and  was  adorned  with  the  most  splendid  buildings. 
Here  was  that  famous  temple  of  Diana,  reputed  one  of  the 
seven  wonders  of  the  world. 

This  city  is  nowunder  the  dominion  of  theTurks,  and  is  in  a 
state  of  almost  entire  ruin.  Tlie  temple  of  Minerva,  which 
ha,d  long  served  as  a  Christian  churcli,  is  now  so  completely 
ruined,  that  its  site  cannot  be  easily  determined  ;  though  some 
ruins  of  the  walls  are  still  standing ;  with  five  or  six  marble 
columns  forty  feet  in  length  and  seven  in  diameter,  all  ofotte 
j>iece.  It  still  has  a  good  harbour,  and  is  about  forty  miles 
from  Smyrna.  In  Chandler's  Travels  in  Asia  Minor,  some  cu- 
rious information  is  given  concerning  this  once  eminent  city. 
His  account  concludes  thus :  "The  Ephesians  are  now  a  few 
Greek  peasants,  living  in  extreme  wretchedness,  dependence, 
and  insensibility :  the  representatives  of  an  illustrious  peo- 
ple, and  irlhabiting  the  tprecks  of  their  greatness ;  some  be- 
neath the  vaults  of  the  stadiu^n,  once  the  crowded  scene  of 
their  diversions  ;  and  scmie  live  by  the  abrupt  precipice,  in  the 
sepulchres  which  received  the  ashes  of  their  ancestors.  Such 
are  the  present  citizens  of  Ephesus;  and  such  is  the  condition 
to  which  that  renowned  city  has  been  gi-adually  reduced  Its 
streets  are  obscured  and  overgrown :,  a  herd  of  goats  was 
driven  to  it  for  shelter  from  the  sun  at  noon ;  and  a  noisy  flight 
of  crows  from  the  quarries,  seemed  to  insult  its  silence.  We 
heard  the  patridge  call  in  the  area  of  the  theatre,  and  of  the 
stadium.  The  glorious  pomp  of  its  heathen  worship  is  no 
longer  remembered  ;  and  Christianity,  which  was  there  nur- 
sed by  apQstles,  and  fostered  by  general  coimcils,  until  it  in- 
creased to  fulness  of  stature,  bal'ely  lingers  on  in  an  exist- 
ence hardly  visible."  Travels  in  Asia  Minor,  p.  130.  Reader  ! 
this  city  was  once  the  capital  of  Asia  Minor ;  and  its  ruins 
alone  prove  that  it  has  existed  :  and  in  it  was  one  of  those 
seven  churches,  to  which  a  letter  was  expressly  dictated  by 
.lesus  Christ  himself!  Ephesus  is  properly  no  more  !  and  the 
church  of  Ephesus  is  blotted  out  of  the  map  of  Christianity. 
Be  silent,  and  adore. 

21.  I  must — keep  this  feast^  Most  likely  the  pass-over,  at 
which  he  wished  to  attend  for  the  purpose  of  seeing  many  of 
his  friends ;  and  having  the  most  favourable  opportunity  to 
preach  the  Gospel  to  thousands  who  would  attend  at  Jerusalem 
on  that  occasion.  The  whole  of  this  clause,  /  miist  by  all 
means  keep  this  feast  that  cometh  in  Jerusalem;  is  wanting 
in  ABE.,  six  others,  with  the  Coptic,  jElhiopic,  Ar7nenian, 
and  Vulgate.  Griesbacli  leaves  it  in  the  text,  with  the 
mark  of  doubtfulness ;  and  Professor  White  in  his  Crisews 
says,  probabiliter  delcnda.  Without  this  clause  the  verse 
will  read  thtis  :  Bui  he  bade  them  farewell,  saying,  I  leill  re- 
turn again  unto  you,  if  God  irill.  And  this  he  did  before  the 
expiration  of  that  same  year,  chap.  xix.  1.  and  spent  three 
years  with  them,  chap.  x.\.  31.  extending  and  establishing  the 
church  at  that  place. 

22.  Landed  at  Cesarea]  This  must  have  been  Cesarea  in 
Palestine. 

Go}ie  up]  To  Jerusalem,  though  the  name  is  not  mention- 
ed ;  but  this  is  a  common  form  of  speech  in  the  evangelists, 
Jerusalem  being  always  meant  when  this  expression  is  used  ; 
for  the  word  ava/3att/(.o,  to  go  up,  is  often  used  absolutely,  to 
signify  to  go  to  Jerusalem ;  e.  g.  go  ye  up  to  this  feast — /  go 
not  w  yet,  John  vii.  8.  hut  when  his  brethren  were  gone  up, 
then  WENT  lie  aho  up  unto  the  feast,  ver.  10.  There  were  cer- 
tain Greeks— thai  came  up  to  wors'iip,  John  xii.  20.  St.  Baul 
himself  uses  a  similar  form  of  expression.  There  are  yet  but 
twelve  days  since  I  went  up  to  Jerusalem  for  to  worship, 
Acts  xxiv.  11. 

Saluted  the  church]  That  is,  the  church  at  Jerusalem,  call- 
ed emphatically  the  church,  because  it  was  the  fihst  church  : 
the  Mother,  or  Apostolic  church :  and  fi'om  it  all  other  Chris- 
tian churches  proceeded ;  those  in  Galatia,  Philippi,  Thes- 
salonica,  Corinth,  Ephesus,  Rome,  &c.  Therefore,  even  this 
last,  was  only  a  daughter  church,  when  in  its  purest  state. 

Went  down  to  Antioch.]  That  is,  Antioch  in  Syria,  as  the 
word  is  generally  to  be  understood  when  without  addition  : 
so  Cesarea  is  always  to  be  understood  Cesarea  in  Palestine, 
when  without  the  addition  of  Philippi. 

23.  Went  over  all  the  country  of  Galatia  and  Phrygia] 
Both  were  provinces  of  Asia  Minor :  see  on  chap.  ii.  10. 

In  order]  Kadi^ris,  a  word  peculiar  to  St.  Luke :  see  hiB 
Gospel,  chap.  i.  3.  viii.  1.  and  his  history  of  the  Acts,  chap. 


ApoUos  is  instructed  by 

26  And  he  bcgnn  to  speak  boldly  in  the  synagogue :  whom 
when  Aquiln  and  Priscifla  had  heard,  tliey  took  him  unln  them, 
and  expounded  unlojiiin  the  way  of  (Jod  more  perfectly. 

27  And  when  he  was  disposed  to  pass  into  Achaia,  the  brethren 

e  1  Cor.3.6.— rt  Ch.9,3>.fc  17.3.*,  V«r.S. 


CHAPTER  XVIII. 


Aquila  and  Prisciita, 


iii.  24.  x'l.  4.  and  the  place  above  ;  the  only  places  where  this 
word  occurs  in  the  N'ew  Testament.  It  properly  signifies  in 
order,  distinctly,  parlicularhj,  from  Kara,  according  to,  and 
F)fi;,  order,  as  opposed  to  confusion,  indistinctness,  &c.  If  f't. 
Paul  went  up  lo  .Jerusalem  at  this  time,  which  we  are  left  to 
infer,  for  Luke  has  not  e.xpressed,  it  (ver.  22.)  it  was  his 
fourth  journey  thither  :  and  this  is  generally  supposed  to  have 
been  the  twenty-first  year  after  iiis  conversion.  Hi.<!  first 
journey  is  mentioned  chap.  ix.  26.  his  second,  chap.  xi.  30.  his 
third,  chapter  xv.  4.  and  \ns fourth  chapter  xviii.  22.  the  pUice 
above. 

24.  A  certain  Jeic  named  ApoUos]  One  MS.  with  the  Cop- 
tic, and  Armenian,  call  hiui  Apelles,  and  the  Codex  liezce, 
Appollonius.  It  is  strange  that  we  should  find  a  Jew,  not  only 
with  a  Roman  name,  as  Aquila,  an  eagle  ;  but  with  the  name 
of  one  of  the  false  gods,  as  Apolhs  or  Apollo  in  the  text. 
Query  :  Whether  the  parents  of  this  man  were  not  originally 
Gentiles,  but  converted  to  Judaism  after  their  son  Apollo  (for 
so  we  should  write  the  word)  had  been  born  and  named. 

Born  at  Alexandria]  This  was  a  celebrated  city  of  Egypt, 
built  by  Alexander  the  Great,  from  whom  it  took  its  name.  It 
was  seated  on  the  Mediterranean  f'ea,  between  the  Lake  Ma- 
reotis,  and  the  beautiful  harbour  formed  by  the  Isle  of  Pha- 
ros, about  twelve  miles  west  of  the  Canopic  branch  of  the 
Nile,  in  lat.  31°  10'  N.  This  city  was  built  under  the  direc- 
tion of  Dinocrates,  the  celebrated  architect  of  the  temple  of 
Diana  at  Ephesus.  It  was  in  this  city  that  Ptolemy  Soler 
founded  the  famous  academy  called  the  Musicum,  in  which  a 
society  of  learned  men  devoted  themselves  to  philosophical 
studies.  Some  of  the  most  celebrated  schools  of  antiquity 
flourished  here  ;  and  here  was  the  Tower  (f  Pharos,  esteem- 
ed one  of  the  seven  wonders  of  the  world.  Alexandria  was 
taken  by  the  French,  July  4,  1796,  under  the  command  of 
Bonaparte  ;  and  was  surrendered  to  the  English  under  Gene- 
ral, now  Lord  Hutchinson,  in  ISOl.  And  in  consequence  of  the 
treaty  of  peace  between  trance  and  England,  it  was  restored 
to  the  Turks.  Near  this  place  was  the  celebrated  obelisk,  call- 
ed Cleopatra's  Needle  ;  and  the  no  less  famous  column  called 
Pompey's  Pillar.  This  city  exhibits  but  very  slender  remains 
of  its  ancient  splendour. 

An  eloquent  7nan]  Having  strong  rhetorical  powers;  high- 
ly cultivated,  no  doubt,  in  the  Alexandrian  schools. 

Mighty  in  the  Scriptures]  Thoroughly  acquainted  witli 
the  law  and  the  prophets  ;  and  well  skilled  in  the  Jewish  me- 
thod of  interpreting  them. 

25.  This  man  teas  instructed  in  the  way  of  the  Lord] 
KarrixTiiicvoi :  he  was  catechized,  initiated  in  the  way,  the 
doctrine  of  Jesus  as  the  Christ 

Being  fervent  in  the  spirit]  Being  full  of  zeal  to  propa- 
gate the  truth  of  God,  he  taught  diligently,  aKpi0o>i,  accu- 
rately, (so  the  word  should  be  translated,)  the  things  of  Christ 
as  far  as  he  could  know  them  through  the  ministry  of  John 
the  Baptist :  for  it  appears  he  knew  nothing  more  of  Christ 
than  what  John  preached.  Some  suppose  we  should  read  ovk, 
not,  before  u»pi/(?(u{,  correctly,  ur  accurately,  because  it  is  said 
that  Aquila  and  Priscilla  ex|xnuul(d  the  way  of  the  Lord, 
axniiii^cpov,  more  perfectly,  rather,  more  accurately ;  but  of 
this  rinendalion  there  is  not  the  .slightest  necessity  ;  for  sure- 
ly it  i.s  possible  for  a  man  to  teach  accurately  what  he  knows; 
and  it  is  possible  that  another  who  possesses  tnore  infonna- 
tion  on  the  suhject  than  the  former,  may  teach  him  more  accu- 
rately, or  give  him  a  larger  portion  of  knowledge.  Apollo 
knew  the  baptism  of  John  ;  but  he  knew  nothing  farther  of 
Jesus  Christ  than  that  baptism  taught :  but  as  far  as  he  knew, 
he  taught  accurately.  Aquila  and  Priscilla  were  acquainted 
With  the  whole  doctrine  of  the  Gospel  ;  the  doctrine  of  Christ 
dying  for  our  sins,  and  rising  again  for  our  justification  :  and 
in  this  they  instructed  Apollo;  and  this  was  f/iore  accurate  in- 
formation than  what  he  bad  before  received,  through  the  me- 
dium of  John's  ministry. 

26.  They  took  him  tinrothem]  This  eloquent  man  and  migh- 
ty in  the  trcriptures,  who  was  even  a  public  teacher,  was  not 
ashamed  to  be  indebted  to  the  instructions  of  a  Christian  wo- 
tiMH,  in  matters  that  not  only  concerned  his  own  salvation, 
but  also  the  work  if  the  ministry,  in  which  he  was  engaged. 
It  is  disgraceful  to  a  man  lo  be  ignorant,  when  he  may  acquire 
wisdom ;  but  it  is  no  disgrace  to  acquire  wisdom  from  the 
meanest  pr-rson  or  thing.  The  adage  is  good,  Despise  not  ad- 
vice, even  of  the  meanest:  the  goggling  of  geese  preserved 
the  Roman  senate. 

•  27.  When  he  was  disposed  to  pass  into  Achaia]  There  is  a 
vcrjr  long  and  important  addition  here  in  the  Codex  Beza,  of 
wh\ch  the  following  is  a  translation:  "  But  certain  Corinthi- 
ans who  Bojonrned  at  Ephesus,  and  heard  him,  entreated  him 
to  pass  over  with  them  to  their  own  country.  Then,  when  he 
had  given  his  consent,  the  Ephesians  wrote  to  the  disciples  at 
y  orinth,  that  they  should  receive  this  man.  Who  when  he 
wag  come,"  &c.  The  same  addition  is  foimd  in  the  latter  Sy- 
riac  and  in  the  Itala  Version,  in  the  Codex  Beza. 

IVhtch  had  believed  through  grace]    Tliese  words  may 
either  refer  to  Apollo,  or  to  the  people  at  Corintli.    It  was 


wrote,  exhorting  thedisciples  to  receive  him :  who,  when  hewfta 
come, 'helped  them  mucri,  which  liad  believed  through  grace: 
2S  For  he  mightily  convinced  the  Jews,  aiid  that  publicly, 
<*  showing  by  the  Scriptures  that  Jesus  "  was  Christ. 

«  Or,  is  llie  Chriat. 

through  grace  that  they  had  believed ;  and  it  was  through 
grace  that  Apollo  was  enabled  to  help  them  much. 

The  words  ita  rri(  xapiros,  through  grace,  are  wanting  in 
the  Codex  Beza,  Die  latter  Syriac,  the  Vulgate,  one  copy  of 
the  Itala,  and  in  some  of  the  Fathers.  But  this  omission 
might  have  been  the  effect  of  carelessness  in  the  writers  of 
those  copies  from  which  the  foregoing  were  taken  ;  the  words 
convey  the  sHtiie  idea  that  is  expressed  by  St.  Paul,  1  Cor.  iii. 
6.  Paul  planted,  and  Apollo  wa:ered;  but  God  gave  the  in- 
crease. Though  tliis  eminent  man  became  the  instrument  of 
mightily  helping  the  believers  in  Corinth,  yet  he  was  also  the 
innocent  cause  of  a  sort  of  schism  among  them.  For  some, 
taken  by  his  commanding  eloquence,  began  to  range  them- 
selves on  his  side,  and  prefer  him  toall  other  teacliers.  Thisevil 
St.  Paul  reprehends  and  corrects  in  his  first  epistle  to  the  Corin- 
thians.    St.  Jerom  says,  that  Apollo  hecanic  bishop  of  Corinth. 

2S.  Tfe  mightily  convinced  the  Jews]  Ei'Tot'ojf  <Jia<f(irr;Xt)'XCro, 
he  vehemently  confuted  the  Jews  ;  and  that  publicly,  not  in 
private  conferences,  but  in  his  public  preaching;  showing  by 
the  Scriptures  of  the  Old  Testament,  which  the  .lews  receiv- 
ed as  divinely  inspired,  that  Jesus,  who  had  lately  appeared 
among  them,  and  whom  they  had  crucified,  was  the  Christ, 
the  promised  Messiah,  and  that  there  was  salvation  in  none 
other:  and  that  they  must  receive  liim  as  the  Messiah,  in  or- 
der to  escape  the  wrath  to  come.  This  they  refused  lo  do  : 
and  wc  know  the  consequence.  Their  city  was  sacked,  their 
temple  burnt,  their  whole  civil  and  religion's  polity  subverted, 
more  tliaii  a  million  of  themselves  killed,  and  the  rest  scatter- 
ed over  the  face  of  the  earth. 

1.  The  Christian  religion  did  not  hide  ilaelf  in  corners  and 
obscure  places  at  first,  in  order,  privately,  to  get  strength,  be- 
fore it  dared  to  show  itself  publicly.  Error,  conscious  of  ita 
weakness,  and  that  its  pretensions  cannot  bear  examination, 
is  obliged  to  observe  such  a  cautious  procedure.  With  what 
caution,  circumspection,  and  privacy,  did  Mohainmed  propryso 
his  new  religion  !  He  formed  a  party  by  little  and  little,  in 
the  most  private  manner,  before  he  ventured  to  exhibit  his 
pretensions  openly.  Not  so  Christianity  ;  il  showed  itself  in 
the  most  public  manner,  not  only  in  the  teaching  of  Christ, 
but  also  in  that  of  the  apostles.  Even  after  the  crucifixion 
of  oTir  Lord,  the  apostles  and  believers  went  to  the  temple,  the 
most  public  place  ;  and  in  the  most  public  manner  taught  and 
worked  miracles.  JEisu.sAtEM,  the  seat  of  the  doctors,  the 
judge  of  religion,  was  the  first  place  in  which,  by  the  com- 
mand of  their  Lord,  the  disciples  preached  Christ  crucified. 
They  were  therefore  not  afraid  to  have  their  cause  tried  by 
the  most  rigid  test  of  Scriptu  re  ;  and  in  the  very  place  t(X), 
where  that  Scripture  was  best  understood. 

2.  When  the  same  apostles  carried  this  Gospel  to  heathen 
countries,  did  tliey  go  to  tlie  r/7/oees  among  the  less  informed, 
or  comparatively  ignorant  Greeks,  in  order  to  form  a  parly, 
and  shield  themselves  by  getting  the  multitude  on  their  side  ! 
No!  they  went  to  Cesarea,  to  Aniioch,  lo  Thessalnnica,  to 
Athens,  to  Corinth,  to  Ephesus;  to  the  very  places  where 
learning  flourished  most,  where  .sciences  were  best  cultiva- 
ted ;  where  imposture  was  most  likely  to  be  detected,  and 
where  the  secular  power  existed  in  the  most  despotic  manner, 
and  could  at  once  have  crushed  them  to  nothing,  could  they 
have  been  proved  to  be  impostors  :  or  had  they  not  been  nn 
der  the  immediate  protection  of  Heaven  !  Hence  it  is  evident, 
that  these  holy  men  feared  no  rational  investigation  of  their 
doctrines,  for  they  taught  tliem  in  the  face  of  the  most  cele- 
brated scliools  in  the  universe  ! 

3.  They  preached  Christ  crucified  at  Jerusalem,  where  it 
was  the  most  solemn  interest  of  the  Jews  to  disprove  their 
doctrine,  that  they  might  exculpate  theiiiselve.o  from  the  mur- 
der of  Jesus  Christ.  Tliey  preached  the  same  Christ,  and 
the  vanity  of  iV/o/arry,  in  Athens,  in  Corinth,  and  in  JSphesus, 
where  idolatry  existed  in  the  plenitude  of  its  power;  and 
where  all  its  interests  required  it  to  make  the  most  desperate 
and  formidable  stand  against  those  innovators.  What  but  the 
fullest  confidence  of  the  truth  of  what  they  preached,  the 
fullest  conviction  of  th.e  divinity  of  their  doctrine,  and  tlie  su- 
pernatural influence  of  God  upon  their  souls,  could  ever  have 
induced  these  men  to  preach  Clirist  crucified,  either  at  Jeru- 
salem or  at  Athens  7  I  scruple  not  to  assert,  that  the  bold, 
public  manner  in  which  the  apostles  preached  the  Gospel 
among  the  Jews  and  Greeks,  is  a  most  incontestable  proof  of 
the  conviction  they  had  of  its  truth  :  and  the  success  with 
which  they  were  favoured,  is  a  demonstration  that  what  they 
preached  as  truth,  God  proved  to  be  truth,  by  stretching  forth 
his  hand  to  heal ;  and  causingsigns  and  wonders  to  be  wrought 
in  the  name  of  the  holy  child  Jesus.  This  is  an  additional 
proof  of  the  sincerity  of  the  apostles,  and  of  the  tnilh  of  Chris- 
tianity. If  Paul  and  Peter,  Barnabas  and  Silas,  had  not  had 
the  fullest  persuasion  that  their  dcx-trine  was  of  God,  they 
would  never  have  ventured  to  proptisc  it  before  the  sanhe- 
drim in  Jerusalem  ;  the  literati  of  Corinth  ;  and  the  Stoiet 

I  and  inexorable  judges  of  the  Areopagus  at  Athens. 

4.  We  may  be  surprised  to  find  that  even  among  the  Jews, 
I  as  well  as  the  Gentiles,  there  were  persons  who  used  curivHS 

413 


TVie  disciples  at  Bphesmwho THE  ACTS. 

arts.  Those  were  inexcusable ;  these  were  to  be  pitied. 
Blind  as  every  man  is  by  nature,  yet  he  is  conscious  that  with- 
out supernatural  assistance  he  can  neither  secure  the  good 
he  needs,  nor  avoid  the  evil  he  fears ;  therefore  he  endeavours 
to  associate  to  himself  the  influence  of  supernati/ral  agents, 
in  order  to  preserve  him  in  safety,  and  make  him  happy. 
Thus  forsaking  and  forgetting  the  fountain  of  living  water, 


had  not  received  the  Holy  Ghost. 


he  hews  out  to  himself  cisterns  that  can  hold  no  water.  The 
existence  of  magical  arts  and  incantations,  whether  real  or 
pretended,  prove  the  general  belief  of  the  existence  of  a  spirt- 
tunl  world,  and  man's  consciousness  of  his  own  weakness, 
and  his  need  of  supernatural  help.  \Vhen  shall  the  eye  be  di- 
rected solely  to  Him  from  whom  alone  true  help  can  come,  by 
whom  evil  is  banished,  and  happiness  reetoredl 


both  Jews  and  Greeks. 
1 1  And  "  God  wrought  special  miracles  by  the  hands  of  Paul : 

gChiip.  fi.  6.&8. 17— h  Chap.  2.4,  &  W.V,.—\  Chap,17.3.fc  18.4.— k  Chap.  I.  3.  & 
28,2!.-l;;Tiin.l  15.  2  Pel.S.a.  Jude  10  — rn  See  Ch.9.a.a(,a.4.&34.l4.  Ver.-J3.— 
n  See  Chap. 20. 31. —o  Mark  16.30.  Chap.  14.3. 


CHAPTER  XIX. 

Paul  coming  to  Ephesus,  finds  certain  disciples  who  had  not  received  the  gift  of  the  Holy  Ghost,  knoicing  only  the  baptism 
of  John  but  receive  it  through  the  imposition  of  his  hands,  1—7.  He  preaches  for  three  rtionths  in  the  synagogues,  8. 
jMany  being  hardened,  he  leaves  the  synagogues,  and  teaches  daily  in  the  school  of  Tyrannus  for  two  years,  9,  10.  He 
icorks  many  miracles,  11,  12.  Account  of  the  vagabond  exorcist  Jetos,  and  the  seven  sons  of  Sceva,  1.3—17.  Many  are 
'  ecnvertcd  and  burn  their  magical  books,  18 — 20.  Paul  purposes  to  pass  through  TtJacedonia,  and  Achaia,  to  go  to  Jeru- 
salem and  afterward  to  Rome ;  but  having  sent  Timotheus  and  Erastus  to  Macedonia,  continues  a  Utile  longer  in 
Asia  21  22  Demetrius,  a  silversmith  of  Ephesus,  raises  an  uproar  against  Paul,  which,  after  some  tumultuous  pro- 
ceedings,  is  appeased  by  the  town-clerk,  23-^1.     [A.  M.  cir.  4060.    A.  D.  cir.  56.    An.  Olyinp.  cir.  CCVIII.  4.] 

AND  it  came  to  pass,  that,  while  "  Apollos  was  at  Corinth,  Ghost  came  on  them ;  and  h  they  spake  with  tongues,  and  pro- 
Paul  having  passed  through  the  b  upper  coasts,  came  to  phosied. 
Ephesus  :  and  find'ng  certain  disciples,  7  And  all  the  men  were  about  twelve. 

2  He  said  unto  tliem,  Have  ye  received  the  Holy  Ghost  since  8  H  '  And  he  went  into  the  synagogue,  and  spake  boldly  for 
ye  believed  1  And  they  said  unto  him,  ■=  We  have  not  so  much  the  spaceof  three  months,  disputing  and  persuading  the  things 
as  heard  whether  tliere  be  any  Holy  Ghost.  k  concerning  the  kingdom  of  God. 

3  And  he  said  unto  them.  Unto  what  tlien  were  ye  baptized  1  9  But  '  when  divers  were  hai-dened,  and  believed  not,  but 
And  tliey  said,  ^  Unto  John's  baptism.  spake  evil ""  of  that  way  before  the  multitude,  he  departed  from 

4  Tlien  said  Paul,  '^  John  verily  baptized  with  the  baptism  of  them,  and  separated  tlie  disciples,  disputing  daily  in  the  school 
repentance,  saying  unto  the  people,  that  they  should  beUeve  ,  of  one  Tyrannus. 

on  him  which  should  come  after  him,  that  is,  on  Christ  Jesus,  j    10  And  "  this  continued  by  the  space  of  two  years  ;  so  that 

5  Wlien  they  heard  this,  they  were  baptized  f  in  the  name  of  i  all  they  which  dwelt  in  Asia  heard  the  word  of  the  Lord  Jesus, 
the  Lord  Jesus.  '    "    '  i /-.-.. - 

6  And  when  Paul  had  *  laid  his  hands  upon  them,  the  Holy 

alCor  I.  12.  &3.  5,  6.— h  1  Mac.  3.  37.  &.6.  1.— cChap.  8.  16,  See  1  Sam  3.  7.— 
dChap.  IS.aS.-eMall.  3.  11.  John  1.15,27,30.  Chap.  1.5.  &  U.  16.  to  13.  24,25.— 
»  Chap.  8.  16. 

NOTES. — Verse  1.  And  it  came  to  pass — while  Apollos  was 
at  Corinth]  The  Codex  Bezoe.  begins  this  chapter  differently : 
But  when  Paul  was  desirous,  according  to  his  own  counsel, 
to  go  to  Jerusalem,  the  Spirit  commanded  him  to  return  into 
Asia :  then,  passing  through  the  upper  parts,  he  came  to 
Ephesus.  This  addition  is  also  found  in  the  Latin  or  Itala 
part  of  the  same  MS.,  and  in  the  margin  of  the  latter 
Syriac. 

Paul  having  passed  through  the  upper  coasts]  That  is, 
through  those  parts  of  Asia  Minor  that  lay  eastward  of  Ephe- 
sus, such  asGalatia,  Plu-ygia,  and  probably  lycaonia  and  Ly- 
dia  :  and  it  is  in  reference  to  Ephesus  that  these  are  called  the 
upper  coasts.     See  their  situation  on  the  map. 

2.  Ha^■'e  ye  received  the  Holy  Ghost]  It  is  likely  that  these 
were  Asiatic  .lews,  who,  having  been  at  Jerusalem  about 
twenty-six  years  before  this,  had  lieard  the  preaching  of  John, 
and  received  his  baptism,  believing  in  the  coming  Christ, 
whom  John  had  proclaimed  ;  but  it  appears  that  till  this  time 
they  had  got  no  farther  instruction  in  the  Christian  religion. 
Paul,  perceiving  this,  asked  them  if  they  had  received  the 
Holy  Ghost  since  they  believed  1  For  it  was  the  common  pri- 
vilege of  the  disciples  of  Christ  to  receive  not  only  the  ordina- 
ry graces,  but  also  the  extraordinary  gifts  of  the  Holy  Spirit; 
and  thus  the  disciples  of  Clirist  differed  from  those  of  John, 
and  of  all  others.  John  baptized  witli  water  ;  Jesus  baptized 
with  the  Holy  Ghost.  And  to  this  day,  the  genuine  disciples 
of  Christ  aredistinguished  from  all  false  religionists,  and  from 
nominal  Christians,  by  being  made  partakers  of  this  Spirit, 
whichenlightens  their  minds,  and  convinces  of  sin,  righteous- 
ness, and  judgment;  quickens  their  souls,  witnesses  to  their 
conscience  that  they  are  the  children  of  God,  and  purifies  their 
hearts.  Those  who  have  not  received  these  blessings  from 
the  Holy  Spirit,  whatever  their  profession  may  be,  know 
nothing  better  than  John's  baptism  ;  good,  excellent  in  its  kind, 
but  ineffectual  to  the  salvation  of  those  who  live  under  the 
meridian  of  Christianity. 

We  have  not  so  inuch  as  heard  ichether,  &c.]  That  is,  they 
had  not  heard  that  there  were  particular  gifts  and  graces  of 
the  Holy  Spirit  to  be  received.  They  could  not  mean  that  they 
had  not  heard  of  the  Holy  Spirit ;  for  Jolm,  in  his  baptism, 
announced  Christ  as  about  to  baptize  with  the  Holy  Ghost, 
Matt.  iii.  11.  Luke  iii.  16.  but  they  simply  meant,  that  they 
had  not  heard  that  this  Spirit,  in  his  gifts,  had  been  given  to, 
or  received  by  any  one. 

4.  That  they  should  believe  on  him  which  should  come  after] 
John  baptized  them  with  the  baptism  of  repentance  ;  this  was 
common  to  all  the  baptisms  administered  by  the  .lews  to  prose- 
lytes ;  but  telling  them  that  they  should  believe  on  him  who 
was  coming,  was  peculiar  to  John's  baptism. 

5.  When  they  heard  tliis,  &c.]  -\s  there  is  no  evidence  in 
the  New  Testament  of  persons  being  rebaptized,\m\es6  this  be 
one  ;  many  criticisms  have  been  hazarded  to  prove  that  these 
persons  were  not  rebaptized.  I  see  no  need  of  this.  To  be  a 
Christia7i,  a  man  must  be  baptized  in  the  Christian  faith  : 
these  persons  had  not  been  baptized  into  that  faith,  and  there- 
fore were  not  Christians  :  they  felt  this,  and  were  immediately 
baptized  in  the  name  of  the  Lord  Jesus.  This  is  a  plain 
case :  but  let  one  instance  be  produced  of  a  person  being  re- 
haptized,  who  had  before  been  baptized  in  the  name  of  the 
Holy  Trinity,  or  even  in  the  name  of  Jesus  alone.  In  my 
View,  it  is  an  awful  thing  to  iterate  baptism,  when  it  had  been 

416 


before  essentially  performed:  by  "essentially  performed," 
I  mean  administered  by  sprinkling,  washing,  or  plunging, 
by  or  in  water ;  the  name  of  the  Father,  Son,  and  Spirit,  be- 
ing invoked  at  the  time.  Whoever  has  liad  this,  has  the  es- 
sence of  baptism,  as  far  as  that  can  be  conferred  by  tnan  : 
and  it  matters  not  at  what  period  of  his  life  he  has  had  it ; 
it  is  a  substantial  baptism,  and  by  ii  the  person  has  been  fully 
consecrated  to  the  Holy  and  Blessed  Trinity ;  and  there  should 
not  be  an  iteration  of  this  consecration  on  any  account  what- 
ever. It  is  totally  contraiy  to  the  canon  law  ;  it  is  contrary  to 
the  decisions  of  the  best  divines;  it  is  contrary  to  the  practice 
of  the  purest  ages  of  the  church  of  God;  it  is  contrary  to  the 
New  Testament,  and  tends  to  bring  this  sacred  ordinance  into 
disremite. 

6.  They  spake  with  tongues,  and  prophesied.]  They  re- 
ceived the  miraculous  gift  of  different  languages;  and  in  those 
languages  they  taught  to  the  people  the  great  doctrines  of  the 
Christian  religion ;  for  this  appears  to  be  the  meaning  of  the 
word  Trpoe<prjrtvov,  prophesied,  as  it  is  used  above. 

8.  Spakt  boldly — three  months]  We  have  often  remarked 
that  St.  Paul  in  every  place  made  his  first  offers  of  salvation 
to  the  Jeics ;  and  it  was  only  when  they  rejected  it,  that  he 
tui-ned  to  the  Gentiles:  see  chap,  xviii.  6.  and  the  same  line  of 
conduct  he  pursues  here :  he  goes  to  the  school  of  Tyran- 
nus, at  least  a  public  place,  to  which  all  might  resort,  when 
they  obstinately  rejected  the  Gospel  in  the  synagogue. 

Disputing  and  persuading]  AiaXcjo/iccof  Kat  vctdiov, 
holding  conversations  with  them,  in  order  to  persuade  them 
of  the  truth  of  the  doctrine  of  Christ. 

9.  When  divers  were  hardened]  Tirtf,  when  some  of  them 
were  hardened ;  several  no  doubt  felt  the  power  of  divine 
truth,  and  yielded  consent.  Our  term  divers,  one  of  llie  most 
bald  in  our  language,  has  too  general  a  meaning  for  this  place. 

Behold  the  effect  of  the  word  of  God  !  it  is  a  savour  of  life 
unto  life,  or  death  unto  death,  according  as  it  is  received  or 
rejected.  The  twelve  men  mentioned  above,  received  it  af- 
fectionately, and  they  were  made  partakers  of  the  Holy  Ghost ; 
the  others  were  hardened,  for  they  refused  to  believe,  and 
they  calumniated  the  doctrine  ;  and  became  Satan's  preachers 
'.  among  the  multitude,  to  prejudice  them  against  Christ  and 
I  his  religion. 

I  Separated  the  disciples]  Paul,  and  those  converted  under 
I  his  ministry,  had  doubtless  been  in  the  habit  of  attending 
I  public  worship  in  the  synagogue;  but  on  the  persecuting 
conduct  of  these  Jews,  he  and  his  converts  wholly  withdrew 
from  the  synagogue,  and  took  a  place  for  themselves:  and 
constantly  afterward  held  tlieir  own  meetings  at  a  school- 
I  room,  which  they  hired  no  doubt  for  the  purpose. 

The  school  of  one  Tyrannus.]    For  irxp'Krt,  the  school,  one 
!  MS.  has  avvaYwyn,  the  synagogue  :  and  for  Tyrannus,  some 
have  Tyranios.     Some  have  considered  the  original  word  as 
I  being  an  epithet,  rather  than  the  name  of  a  person ;  and  think 
I  tliat  a  prince  or  nobleman  is  intended,  because  rvpavvoi,  ty- 
i  rant,  is  taken  in  this  sense  :  but  this  is  a  most  unlikely  con- 
)  jecture.     It  appears  that  the  person  in  question  was  a  school- 
master, and  that  he  lent  or  hired  his  room  to  the  apostles; 
and  that  they  preached  daily  in  it  to  as  many,  both  Jews  and 
I  Gentiles,  as  chose  to  attend.     It  is  very  likely  that  Tyrannus 
I  was  a  Jew,  and  was  at  least  well  affected  to  the  Christian 
cause ;  for  we  have  many  proofs  that  individuals  among  them 
kept  schools,  for  the  instruction  of  their  youth  ;  besides  the 


Account  of  the  seven  tons  of  Sceva, 


CHAPTER  XIX. 


tagnhond  Jewish  exorcists. 


12  P  So  that  from  his  body  were  brought  unto  the  sick,  hand- 
kerchiers  or  aprons,  and  the  diseases  departed  from  them,  and 
the  evil  spirits  went  out  of  them. 

13  H  i  Then  oectain  of  the  vagabond  Jews,  exorcists,  '  took 
upon  them  to  call  over  them  wliicli  had  evil  spirits  the  name 
of  the  Lord  Jesus,  saying.  We  adjure  you  by  Jesus,  whom  Paul 
preacheth. 

14  And  there  were  seven  sons  of  one  Sccva,  a  Jew,  and  chief 
of  the  priests,  which  did  so. 

15  And  the  evil  spirit  answered  and  said,  Jesus  I  know,  and 
Paul  I  know ;  but  who  are  yel 

16  And  the  man  in  whom  the  evil  spirit  was,  leaped  on  them, 

pCh«i.S15.     Sec2Kinj!i4  29-<i  Mut.  l3  27.-r  SM.Mark  9«.      LuVe  9  49. 


schools  or  academics  kept  by  the  more  celebrated  rabbins. 
See  Sclioetlgen  and  Vitrtnga. 

10.  By  the  space  of  two  years]  The  school-house  of  Ty- 
rannus  was  his  regular  cha|)el :  and  it  is  likely  that  in  it 
he  taught  Christianity,  as  Tyrannus  taught  lunguuges  or 
sciences. 

All  they— in  Asia  heard  the  word]  Meaning  probably,  the 
Proconsular  Asia,  for  the  extent  of  which,  see  the  note  on 
chTD.  xvi.  6. 

Jetcs  and  Greeks.]  For,  although  he  cca«i'd  preaching  in 
the  synagoguesof  the  Jews,  yet  they  conliniifd  to  hi'ar  him  in 
the  school  of  Tyrannus.  But  it  is  likely  tlial  Paul  did  not  con- 
fine himself  to  this  place,  but  went  about  through  the  dif- 
ferent towns  and  villages  ;  without  which,  how  could  all 
Asia  have  heard  the  word  1  By  Greeks,  we  are  to  understand 
not  only  tlie  proselytes  of  the  gate,  but  the  heathens  in  general. 

11.  God  irrought  special  miracles]  Avvaitct;  ts  ov  raf 
Tvxovca;;  miracles  of  no  ordinary  kind,  i.e.  extraordinary 
miracles. 

12.  Handkerchiefs  or  aprons]  "Znvfiapia  r\  aiyiKivOta;  pro- 
bably the  sudaria  were  a  sort  of  handkerchiefs,  which  in 
travelling  were  always  carried  in  the  hand,  for  the  conve- 
nience of  wiping  the  face:  and  thesiOTiAiwMia  were  either  the 
sashes  or  girdles,  that  went  about  the  loins.  These,  borrowed 
from  the  apostle,  and  applied  to  the  bodies  of  the  diseased, 
became  the  means,  in  the  hand  of  Cod,  of  their  restoration  to 
health. 

77ie  diseases  departed/ram  thein,  and  the  evil  spirits  went 
out  of  them.]  Here  there  is  a  most  evident  distinction  made 
between  the  diseases  and  the  evil  spirits :  hence  they  were 
not  one  and  the  same  thing. 

1.3.  Certain  of  the  vagabond  Jews,  exorcists.]  Ttvcs  a-^o 
Toiv  TTcnicpxaittvoiv  lovSntcov  e^opKi^My;  certain  of  the  Jews, 
who  went  ahout  practising  exorcisms.  Vagabond  has  a  very 
bad  acceptation  among  us ;  but  literally,  vngahundus  signifies 
a  wanderer,  one  that  has  no  settled  place  of  abode.  These, 
like  all  their  countrymen,  in  all  places,  went  about  to  get  their 
bread  in  what  way  they  could  :  making  trial  of  every  thing 
by  which  they  could  have  the  prospect  of  gain.  Finding  that 
Paul  cast  out  demons  through  the  name  of  Jesus,  they  thought, 
by  using  the  same,  they  might  produce  the  same  ert'ects  ;  and 
if  they  could,  they  knew  it  would  be  to  them  an  ample  source 
of  revenue  ;  for  uemoniacs  abounded  in  the  land. 

14.  Seven  sons  of  one  Sceva  a  Jew,  and  chief  of  the  priests] 
Tlie  original  lovfatov  apxtr.peu}s,  signiliesa  Jewish  high-priest ; 
but  it  is  not  probable  that  any  sons,  much  less  seren  sons,  of 
0  Ji-wi.^h  high-priest,  should  be  strolling  exorcists  :  it  is  there- 
fore likely  that  viot  fiKCva  rivuf  Upcuif.  the  sons  of  Skern,  a 
certain  priest,  as  it  stands  in  the  Codex  Bezce,  is  the  true 
reading.  The  whole  verse  in  that  M^.  reads  thus:  Amone 
them  were  also  the  sons  of  Skeva,  a  priest,  who  wished  to  do 
Ute  same  :  for  they  were  accustomed  to  exorcise  such  persons. 
And  entering  in  to  the  demoniac,  they  began  to  invoke  that 
.f/nnie,  saying,  We  command  thee  by  Jesus,  whom  Paul 
prrarheth,  to  go  out.  And  the  eril  spirit  answered,  and  said 
unlo  them,  Jesus  I  know,  Ac.  It  has  been  often  remarked, 
that  in  our  Ixird's  time  there  were  many  of  the  Jews  that  pro- 
fessed 10  cast  out  demons ;  and  perhaps  to  this  our  Lord 
alludes,  Mntt.  xii.  27.     ^^ee  the  note  there. 

JoKephus,  in  speaking  of  the  wisdom  of  Solomon,  says,  that 
he  had  that  skill  bv  which  demons  are  expelled;  and  that  he 
left  behind  him  the  manner  of  using  exorcisms,  by  wliich 
they  are  cast  out;  and  that  those  arts  were  known  among  his 
countrymen  down  to  his  own  lime  ;  and  then  gives  us  the  fol- 
lowing relation  :  "  I  have  seen  a  certain  man  of  my  own  coun- 
try, whose  name  was  Eleazar,  releasing  pt-ople  that  were  de- 
moniacs, in  the  presence  of  Vespasian,  his  sons,  his  captains, 
and  the  whole  midtitude  of  his  soldiers  The  manner  of  the 
cure  was  this  :  He  put  a  ring  that  had  a  root  of  one  of  those 
sorts  mentioned  by  .Solomon,  to  the  nostriN  of  the  demoniac, 
after  which  he  drew  out  the  demon  through  his  nostrils ;  and 
whon  the  man  fell  down,  immediately  he  adjured  him  to  re- 
turn into  him  no  more,  making  still  mention  of  Solomon,  and 
reciting  the  incantations  that  he  had  conip««ed.  And  when 
Eleazar  would  persuade  the  spectators  that  he  had  such  a 
P"wer,)\e  set  at  a  little  distance  a  cup  of  water,  and  com- 
manded the  demon  as  he  went  out  of  the  man,  to  overturn  it ; 
and  when  this  was  done,  the  skill  and  wisdom  of  Solomon 
were  showed  very  manifestly."  Joseph.  Anti*.  book  viii. 
cap.  2.  sect.  5.  Whislon's  edition. 

That  there  were  such  incantations  among  the  Jews,  we 
know  well,  and  that  there  are  still  such  found,  and  thai  they 
are  attributed  to  Solomon :  but  that  they  arc  his,  remains  to 

Vol.  V.  3  G 


and  overcame  them,  and  prevailed  against  them,  so  that  they 
lied  out  of  that  house  naked  and  wounded. 

17  And  this  was  known  to  all  the  Jews  and  Greeks  alsodwell- 
ing  at  Ephesus ;  and  *  fear  fell  on  them  all,  and  the  name  of 
the  Lord  Jesus  was  magnified. 

19  And  many  that  believed  came,  and  'confessed,  and  show- 
ed their  deeds. 

19  Many  of  them  also  which  used  curious  arts  brought  their 
books  together,  and  burned  tliem  before  all  wien  .•  and  they 
counted  the  price  of  them,  and  found  it  fifty  thousand  pieces 
of  silver. 

20  "  So  mightily  grew  the  word  of  God,  and  prevailed. 

•  Li.lcel  6B.fc7  16.  Cliip.9.43  &6  5,  II.— t  Mui.3.6  — u  Chop.6  7.kl2  2«. 

be  proved  ;  and  could  this  even  be  done,  a  point  remains  which 
can  never  be  proved,  viz.  that  those  curious  arts  were  a  part 
of  that  wisdom  which  he  received  from  God,  as  Josephus  in- 
timates. Indeed  the  whole  of  the  above  account  gives  the 
strongest  suspicion  of  its  being  a  trick  by  the  Jewish  juggler, 
which  neither  Josephus  nor  the  emperor  could  detect :  but 
the  ring,  the  root,  the  cup  of  water,  the  spelt,  &c.  all  indii-ate 
imposture.  Magicians  among  the  Jews  were  termed  ''hv^ 
Cw'  haaley  shem,  masters  of  the  Name,  that  is,  the  name  of 
n'lrri  Jrhovah,  by  a  certain  pronunciation  of  which,  they  be- 
lieved the  most  wonderful  miracles  could  be  wrought.  There 
were  several  among  them  who  pretended  to  this  knowledge; 
and  when  they  could  not  deny  the  miracles  of  our  Lord,  they 
attributed  them  to  his  knowledge  of  the  true  pronunciation 
of  this  most  sacred  name. 

1.5.  Jesus  I  know,  and  Paul  I  know]  In  the  answer  of 
the  demoniac,  the  verb  is  varied:  tov  Iijo-ovv  ytviooKut,  xat 
Tov  ri'iiiXoi'  ciri^apai-  vfiti^  fit  rivc;  (nvoj)  £;-£.  I  acknowledge 
Jesus  ;  and  am  acquainted  with  Paul :  but  of  whom  are  ye  1 
Ve  belong  to  neither:  ve  have  no  authority.  And  he  soon 
gave  them  full  proof  of  this.  This  distinction  is  observed  in 
my  old  MS.   Bible:   J  I)a\)c  fttlOtoC   JCSU,  anD   3   tUOtC 

3|)aulc;  fovsortc  tono  ben  flee. 

16.  And  Ihp  mini  in  whom  the  eril  .vpiril  was,  &c.]  Thus 
we  find  that  one  man  was  more  powerful  than  these  seven 
brothers;  so  that  he  stripped  them  of  their  upper  garments, 
and  beat  and  wounded  the  whole  I  Was  not  this  a  proof  that 
he  derived  his  strength  from  the  evil  spirit  that  dwelt  in  himl 

17.  The  name  of  the  Lord  Jesus  was  mngnified.]  They 
saw  that  there  was  a  sovereign  power  in  the  name  of  .lesus, 
whicli  could  not  be  imitated  by  these  lying  exorcists!  they 
tlierefore  reverenced  this  name,  and  despised  those  pretendei's. 

E.rorri.i7ns  or  adjurations  of  evil  spirits  were  very  frequent 
in  the  primitive  church  ;  the  name  of  Jesus  was  that  alone 
which  was  used.  The  primitive  Fathers  speak  strong  and  de- 
cisive words  concernijig  the  power  of  this  name:  and  how 
demons  were  tormented,  ami  expelled  by  it,  not  only  from  in- 
dividuals, hut  from  the  leiuples  themselves.  Exorc.'ists  form- 
eita  distinct  class  in  the  church  ;  hence  we  read  of  presbyters, 
deacons,  exorcists,  lectors,  and  doorkeepers.  The  adjuration 
was  commonly  used  over  the  catechumens,  before  they  were 
admitted  to  baptism.  Gregory  of  Nazianzcn,  and  Cyril  of  Je- 
rusalfin,  speak  much  of  this  rite.  i<ee  my  Succession  of  Sa- 
cred Literature,  under  Cyrit  and  Gregokv  Nazianzen  ;  and 
see  Suicer.  under  £{op«ti!|(joj. 

19.  Wliich  vsed  curious  arts]  Ta  reptcpya.  From  the  use 
of  this  word  in  the  Greek  writers,  we  know  that  it  signilied 
magical  arts,  sorceries,  incantations,  &c.  Ephesus  abounded 
with  these.  Dio  Cassius,  speaking  of  the  emperor  Adrian, 
.'!ays,  O  KfpiavDi  nepicpy  orarof  riv,  xat  pavretaf,  payyavcia- 
If  TravToiairais  cyprjro,  "  Adrian  was  exceedingly  addicted  to 
curious  arts,  nnd  practised  divination  and  magic."  These 
pnictices  prevailed  in  all  nations  of  the  earth. 

Brought  their  books  together]  The  'Eijuaia  ypapipara,  or 
Ephesian  characters,  are  celebrated  in  antiquity  ;  they  ap- 
pear to  have  been  amulets,  inscribed  with  strange  charac- 
ters, which  were  carried  about  the  body  for  the  purpose  of 
curing  diseases,  expelling  demons,  and  preserving  from  evils 
of  dilTerent  kind.s.  The  books  brought  together  on  this  occa- 
sion, were  such  as  taught  the  science,  manner  of  forniation, 
use,  &c.  of  these  charms. 

Suidas,  under  Eiticata  \  pap  para,  Ephesian  letters,  gives  us 
the  following  account:  "Certain  obscure  incantations. — When 
Milesius  and  Ephesius  wrestled  at  the  Olympic  games.  Mile- 
sius  could  not  prevail,  because  his  antagonist  had  the  Ephe- 
sian letters  bound  to  his  heels;  when  this  was  discovered, 
and  the  lellei-s  taken  away,  ft  is  reported,  that  Milesius  threw 
him  thirty  limes." 

The  infonnaiion  given  by  Hesychius,  is  still  more  curious: 
E0C(7m  ypappara:  rjv  ptv  ToAni  r  ■  VT(poi"^€  zpoacdeaav 
Ttvif  anareun'Ci  <t(U  a\^a^  Aairi  it  t<i>v  irpoiTuv  ra  ovopara,  raic' 
AEKION,  KATAiKlON,  AIX,  TETPAX,  AAMNA.MENETjr, 
AinON'  Ax]\oi  it,  TO ptv  .KoKiuv,  oKOTvi  ToicKaraaKiov, 
^ojj'  TO  Sc  Aif,  yrf  Ttrpa^ii,  tviavrof  Aap  vaptyevf,  it  tiXi- 
Of  Aiaiov,  6c  aXiiOtf  Tavra  uvi/ kpa  tTi  O)  la.  "The  Ephe- 
sian letters  or  characters  were  formerly  six,  but  certain  deceiv- 
ers added  others  afterward:  and  their  names,  according  to  re- 
port, were  these :  Askion,  Ka.tasiiio.n,  Lix,  Tetbax,  DxM.NAMr- 
NBrs,  and  AisioN.  It  is  evident  that  .<4$iion  signifies  Darkness; 
A"a/n)r*»o/i,  Light;  £.ij:, the  Earth;  Tetrax,  the  Ybak;  Dam- 
nameneus,  the  Scn:  and  Aision,  Truth.  These  are  holy  and 
sacred  things."  The  same  account  may  be  seen  in  Clemens 
Alexandrinus,  Strom,  lib.  v.  cap.  8.  where  he  attempts  to  give 
417 


Demetrius  and  his  craftsmen 


THE  ACTS. 


make  opposition  to  Paid. 


21  ^  V  After  these  things  were  ended,  Paul  "  purposed  in  the 
spirit,  when  he  had  passed  through  Macedonia  and  Achaia,  to 
go  to  Jerusalem,  saying.  After  I  have  been  there,  ^I  must  also 
see  Rome. 

22  So  he  sent  into  Macedonia  two  of  ^  them  that  mniistered 
unto  him,  Timothcus  and  '  Erastus  ;  but  he  himself  staid  in 
Asia  for  a  season. 

23  And  "  tlie  same  time  there  arose  no  small  stir  about  *>  that 
way. 

24  For  a  certain  man  named  Demetrius,  a  silversmith,  which 
made  silver  shrines  for  Diana,  brought  "  no  small  gain  unto 
tlie  craftsmen ; 

25  Whom  he  called  together  with  the  workmen  of  like  occu- 

V  RoiiJ.lS.25.  Gal.a.l.— wOhap. 20.22.— X  Chap.  18.81. &  23.11.  Rom.  15.24-23.— 
yCliap.i:i5.  — 


the  etymology  of  these  different  terms.  These  words  served, 
no  doubt,  as  the  keys  to  different  spells  and  incantations  ;  and 
were  used  in  order  to  the  attainment  of  a  gi-eat  variety  of 
ends.  Tlie  Abraxas'  of  the  Basilidians,  in  the  second  cen- 
tury, were  formed  on  the  basis  of  the  Ephesian  letters  ;  for 
those  instruments  of  incantation,  sereral  of  which  are  note  be- 
fore me,  are  inscribed  with  a  number  of  worrfs  and  characters 
equally  as  unintelligible  as  the  above  ;  and,  in  many  cases, 
more  so. 

When  it  is  said  they  brought  their  books  together,  we  are 
to  understand  the  books  which  treated  of  these  curious  arts  ; 
such  as  the  Etpcaia  ypannara,  or  Ephesian  characters. 

And  burned  th.ein  before  all]  These  must  have  been  tho- 
roughly convinced  of  the  truth  of  Christianity,  and  of  the  un- 
lawfulness of  their  own  arts. 

Fhfly  thousand  pieces  of  silver.]  Some  think  that  the  ap- 
yvpiov,  wliich  we  translate  piece  of  silver,  means  a  shekel,  as 
that  word  is  used  in  Matt.  xxvi.  15.  where  sec  the  note  ;  50,000 
shekels,  at  3a'.  according  to  Dean  Prideaux's  valuation,  (which 
is  that  followed  throughout  this  work,)would  amount  to 7500/. 
But  as  this  was  a  Roman,  and  not  a  Jeivish  country,  we  may 
rationally  suppose  that  the  Jewish  coin  was  not  here  current ; 
and  that  the  apyvpiov,  or  silver  coin,  mentioned  by  St.  Luke, 
must  have  been  either  Greek  or  Roman ;  and  it  is  very  likely 
llialthe  Sestersius  is  meant,  which  was  always  a  silver  coin, 
about  the  value,  according  to  Arbuthnot,  of  twopence,  or  Id. 
3qr.^.  which  answers  to  U\c fourth  part  of  a  denarius,  rated 
by  the  same  author  at  7  ifrf.  Allowing  this  to  be  the  coin  in- 
tended, the  50,000  Sestertii  would  amount  to  403/.  I2s.  lid. 

The  Vulgate  read.s,  denariorum  rpiinquaginta  millium, 
fifty  thousand  Denarii;  which  at  7  ^d.wWl  amount  to  1614/. 
Us.  8f/.  Tlie  reading  of  llie  llala  version  of  the  Codex  Bezee 
is  very  singular,  Denariorum  Sestertia  ducenta.  "Two  hun- 
dred Sesterces  of  Denarii ;"  which  may  signify  no  more  than 
"  two  hundred  Sestertii  of  Roman  money  ;"  for  in  this  sense 
denarius  is  certainly  used  by  Cicero,  Orat.jrro  Q,uint. ;  wliere 
ad  denarium  solvere,  means  to  pay  in  Roman  money;  an  ex- 
pression similar  to  our  word  s/e;/^'».°■.  This  sum  would  amount 
to  no  more  than  1/.  12s.  ihd.  But  that  which  is  computed  from 
the  Sestertius,  is  tlie  most  probable  amount. 

20.  So  viightily  grew  the  word  of  Goil,  and  prevailed.]  The 
Codex  Bez<e  roads  this  verse  thus:  "So  mightily  grew  the 
word  of  tlie  Lord,  and  prevailed;  aiid  the  faith  of  God  in- 
creased and  multiplied."  It  is  probable  that  it  was  about  this 
time  that  St  Paul  had  that  coiitiict  which  he  mentions,  1  Cor. 
XV.  If  I,  after  the  manner  of  men,  havefought  icith  tcild  beasts 
at  Ephesiis,  &c.  See  the  note  there.  It  means  some  severe 
trials  not  here  mentioned,  unless  we  may  suppose  him  to  refer 
to  the  ferocious  insurrection  headed  by  Demetrius,  mentioned 
at  the  end  of  this  chapter. 

21.  Paul  purposed  in  the  spirit,  &c.]  Previously  to  this,  he 
appears  to  have  concerted  a  journey  to  Macedonia,  and  a  visit 
to  Corinth,  the  capital  of  Achaia,  where  he  seems  to  have  spent 
a  considerable  time ;  probably  the  whole  winter  of  A.  D.  58 ;  see 
1  Cor.  xvi.  5,  f).  and  afterward  to  go  to  .lerusalem ;  but  it  Is 
likely  that  he  did  not  Inave  Ephesus  till  after  pentecost,  A.  D. 
59.  (1  Cor.  XV.  8.)  And  he  resolved,  if  possible,  to  see  Rome, 
which  had  been  the  oljject  of  his  wishes  for  a  considerable 
time.     See  Horn.  i.  10,  13.  xvi.  23. 

It  is  generally  believed  that  during  this  period,  while  at 
Ephesus,  he  wrote  his  first  Epistle  to  the  Corinthians.  He 
had  heard  that  some  strange  disorders  had  entered  into  that 
church  : — 1.  That  there  were  divisions  among  thein ;  some  ex- 
tolling Paw/ bcyoiul  all  others;  some  Peter;  others  Apollos. 
2.  He  had  learned  from  Stephamis,  Fortunatus,  and  Achaicus, 
whom  he  saw  at  Ephesus,  1  Cor.  xvi.  17.  vii.  1.  that  several 
abuses  had  crept  into  their  religious  assemblies.  3.  That  even 
the  Christians  went  to  law  with  each  other;  and  tliat  before 
the  heathens.  And,  4.  That  a  person  professing  Christianity 
in  that  city,  liad  formed  a  matrimonial  contract  with  his  step- 
mother. It  was  to  remedy  ttiese  disorders  that  he  wrote  his 
first  Epistle  to  the  Corinthians,  in  which  he  strongly  repre- 
hends all  the  above  evils. 

22.  So  he  sent  into  Macedonia]  He  desired  Timothy  to  go 
as  far  as  Corinth,  1  Cor.  iv.  18.  and  after  that  to  return  to  him 
at  Ephesus,  1  Cor.  xvi.  11.  but  he  himself  continued  in  Asia 
some  time  longer ;  probably  to  make  collections  for  the  poor 
saints  in  Jerusalem.  Erastus,  mentioned  here  for  the  first 
time,  appears  to  have  been  the  chamberlain,  OiKovopiOi,  either 
of  Ephesus  or  Corinth ;  see  Rom.  xvi.  23.  He  was  one  of 
St.  Paul's  companions,  and  is  mentioned  as  being  left  by  the 
apostle  at  Corinth,  2  Tim.  iv.  20. 

418 


pation,  and  said,  Sii-s,  ye  know  that  by  this  craft  we  have  our 
wealth. 

26  Moreover  ye  see  and  hear,  that  not  alone  at  Ephestis,  bat 
almost  throughout  all  Asia,  this  Paul  hath  persuaded  and  turn- 
ed away  much  people,  saying,  that  d  they  be  no  gods  which 
are  made  with  hands  : 

27  So.  that  not  only  this  our  craft  is  in  danger  to  be  set  at 
nought ;  but  also  that  the  temple  of  the  great  goddess  Diana 
should  be  despised,  and  her  magnificence  should  be  destroyed, 
wliom  all  Asia  and  the  world  worshippetli. 

28  And  when  they  heard  these  sayings,  they  were  full  of 
wrath,  and  cried  out,  saying.  Great  is  Diana  of  the  Ephesfans. 

29  And  the  whole  city  was  filled  with  confusion  :  and  having 

zRom.  16  33.  2  Tim.4.aO— a2  Cor.  l.8.-b  See  Chap.9.  2.-C  Chap.  16.  16,  19.— 
dPsa.llS.4.   I3a.44. 10-20.   Jcr.10.3. 


23.  No  small  stir  about  that  way.]  Concerning  the  Gospei, 
which  tlie  apostles  preached,  and  which  is  termed  this  way, 
chap.  ix.  2.  where  see  the  note. 

^1.  Silver  shrines  for  Diana]  It  is  generally  known,  that 
the  temple  of  Diana  at  Ephesus,  was  deemed  one  of  the  seTe?» 
wonders  of  the  world,  and  was  a  most  superb  building.  It 
appears  that  the  silver  shrines  mentioned  here,  were  small 
portable  representations  of  this  temple,  which  were  bought 
by  strangers  as  matters  of  curiosity,  and  probably  of  devo- 
tion. If  we  can  suppose  them  to  have  been  exact  models  of 
this  famous  temple,  representing  thff  whole  exterior  of  its 
magnificent  workmanship,  which  is  possible,  they  would  be 
held  in  high  estimation,  and  probably  become  a  sort  of  sub- 
stitute for  the  temple  itself  to  worshippers  of  this  goddess 
who  lived  in  distant  parts  of  Greece.  The  Temple  of  Diana 
was  raised  at  the  expense  of  alb  Asia  Mirror,  and  yet  was  tw» 
hundred  and  twenty  years  in  building,  before  it  was  brrMight 
to  its  sum  of  perfection.  It  was  in  length  425  feet,  by  220  in 
breadtli;  and  was  beautified  by  127  columns,  which  were 
made  at  the  expense  of  so  many  kings ;  and  was  adorned 
with  the  most  beautiful  statues.  To  procure  himself  an  ever- 
lasting fame,  Erostrates  burnt  it  to  the  ground  the  same  night 
on  which  Alexander  the  Great  was  born.  It  is  reported  that 
Alexander  offered  to  make  it  as  magnificent  as  it  was  before, 
provided  he  might  put  his  name  on  the  front;  but  this  was  re- 
fused. It  was  afterward  rebuilt  and  adorned ;  but  Nero  plun- 
dered it  of  all  its  riches.  This  grand  building  remains  almost 
entire  to  the  pi^esent  day  ;  and  is  now  turned  into  a  Turkish 
mosque.  See  an  account  of  it  in  Montfaucon,  Antlq.  Expliq. 
vol.  ii.  with  a  beautiful  drawing  on  plate  vl.  No.  20.  See  also 
Stuart's  Athens.  Tliere  were  also  pieces  of  silver  struck  with 
a  representation  of  the  temple  of  Minerva  on  one  side ;  many 
coins  occur  in  the  reigns  of  the  first  Roman  emperors,  where 
temples,  with  idols  in  the  porch,  appear  on  the  reverse  :  and 
several  may  be  seen  in  Muse.lius,  in  the  reigns  of  Trajan,  Ha- 
drian, Antoninus  Pius,  &c.  A  beautiful  representation  of  the 
temple  of  Diana,  at  Ephesus,  may  be  seen  on  a  medal  en- 
graved by  Montfaucon,  in  his  Antiq.  Expliq.  Suppl.  v.>I.  ii. 
plate  33.  It  has  eight  Doric  columns  in  front,  which  Plluy 
says  were  sixty  feet  in  length.  In  the  entrance,  the  figure  of 
Diana  is  represented  with  a  sort  of  tower  upon  lier  head,  her 
arms  supported  by  two  staves;  at  herfeet  are  represented  two 
stags,  with  their  backs  towards  each  other.  The  sun  is  repre- 
sented on  the  right  side  of  her  head,  and  the  moon  as  a  cres- 
cent on  the  left.  On  each  side,  and  at  the  bottom  of  this  tem- 
ple, are  the  words  npoirtov  \inas  E<t)C(rnov.  Some  think  that 
the  medals  here  referred  to,  are  the  same  that  are  meant  by 
the  silver  shrines  made  by  Demetrius  and  his  craftsmen.  Sec 
the  note  on  ver.  27. 

Brought  no  .imallgain]  There  were  many  made,  many  sold, 
and  probably  at  considerable  prices. 

25.  By  this  craft  we  have  our  wealth.]  The  word  evKopta  not 
only  signifies  rcealth,  but  also  abundam:e.  It  was  a  most  lu- 
crative trade ;  and  he  plainly  saw  that  if  the  apostles  were  per- 
mitted to  go  on  thus  preaching,  the  worship  of  Diana  itself 
would  be  destroyed  ;  and  consequently  all  the  gain  that  heand 
his  fellows  derived  from  it,  would  be  brought  to  nought. 

26.  This  Paul  hath  persuaded  and  turned  away  much  peo- 
ple] From  the  mouth  of  this  heathen  we  have,  in  one  sen- 
tence, a  most  pleasing  account  of  the  success  with  wbich  God 
had  blessed  the  labours  of  the  apostles  ;  not  only  at  Ephesus, 
but  almost  throughout  all  Asia,  they  had  persuaded  and  con- 
verted much  people  :  for  they  had  insisted  that  they  could  be 
no  gods  which  arc  made  with  hands:  and  this  the  common 
sense  of  the  people  nuist  at  once  perceive. 

27.  The  temple  of  the  great  goddess  Diana]  From  a  number 
of  representations  of  the  Ephesian  goddess  Diana,  which  still 
remain,  we  find  that  she  was  widely  different  from  Diana 
the  huntress.  She  is  represented  in  s.-^me  statues  all  covered 
over  with  breasts,  from  the  shoulders  down  to  the  feet;  in 
others  she  is  thus  represented,  from  the  breasts  to  the  bottom 
of  the  abdomen,  the  thighs  and  legs  being  covei-ed  with  the 
heads  of  different  animals.  From  this  it  is  evident,  that  under 
this  name  and  form.  Nature,  the  nonrisher  and  supporter  of 
all  things,  was  woi-shipped :  the  sun  and  moon  bemg  grand 
agents  in  all  natural  productions,  were  properly  introduced  as 
her  attributes  or  symbols.  Because  8he  was  tlie  representa- 
tive of  universal  Nature,  she  was  called,  in  opposition  to  />»"- 
a7ta  the  huntress,  and  goddess  of  chastity,  the  great  goddest 
Diana ;  not  only  worshipped  in  Asia,  but  throughout  the 
whole  world  ;  both  the  Greeks  and  the  Romans  unBnimouely 
conjoining  in  her  worship. 


A  great  mob  is  raised,  and 


CHAPTER  XIX. 


Ephesus  filled  wilh  confiisiorf. 


caught  •Gaius  and  f  AristarchuB,  men  of  Macedonia,  Paul's 
companions  in  travel,  they  rushed  with  one  accord  into  the 
theatre. 

30  And  when  Paul  would  have  entered  in  unto  the  people, 
the  disciples  suffered  him  not. 

31  And  certain  of  the  chief  of  Asia,  which  were  his  friends, 
sent  unto  him,  desiring  him  that  he  would  not  adventure  him- 
self into  the  theatre. 

32  Some  therefore  cried  one  thing,  and  some  another  :  for  the 
assembly  was  confused  ;  and  the  more  part  knew  not  where- 
fore tliev  were  come  together. 

33  And  they  drew  Alexander  out  of  the  multitude,  the  Jews 

«  Rom. 16.23.   lCor.l.I4.-fCh«p.20.4.«l.27.2.  Col. 4. 10.  Pliil.21. 

Several  statues  of  this  Ephesian  Diana  still  remain  ;  and 
some  beautiful  ones  are  represented  by  Mont/aiicon,  in  his 
Anitq.  Ejpliq.  vol.  i^book  lii.  cap.  15.  plates  46,  47,  and  4.S. 
From  this  father  of  antiquaries,  much  information  on  this 
subject  may  l)e  derived.  He  observes,  that  the  original  statue 
of  Diana  of  Ephesus,  which  was  in  tliat  noble  temple,  esteem- 
ed one  of  the  wonders  of  the  world,  was  made  of  ivory,  as 
Pliny  savs;  but  Vitruvius  says  it  was  made  of  cedar ;  and 
others,  of  the  wood  of  therme.  The  images  of  this  goddess  are 
divided  into  several  bands,  or  compartments  :  so  that  they  ap- 
pear swathed  from  the  breasts  to  the  feet.  On  the  head  is  ge- 
nerally represented  a  large  tower,  two  stories  high.  A  kind  of 
ff.sloo'n  of  (lowers  and  fruits  descends  from  her  shoulders  :  in 
the  void  place  of  the  festoon  a  crah  is  often  represented,  and 
sometimes  crowned  by  two  genii  or  riclories.  The  arms  are 
generally  extended  or  stretched  a  little  out  from  the  sides ; 
and  on  each,  one  or  two  lions.  Below  the  festix)n,  between 
the  two  first  bands,  there  are  a  great  number  of  paps,  hence 
she  has  been  styled  by  some  of  the  ancients,  Multimammia, 
and  iroAw/iaroj,  the  goddess  with  the  viultitude  of  paps:  on 
one  figure  I  count  nineteen.  Between  the  second  and  third 
bands,  birds  are  represented  ;  between  the  third  and  fourth,  a 
human  headwWh  Tritons  ;  betwet^'n  the  fourth  and  fifth,  heads 
of  oxen.  Most  of  the  images  of  this  goddess  are  represented 
as  swathed  nearly  to  the  ankles,  about  which  the  folds  of  her 
rube  appear.  Though  there  is  a  general  resemblance  in  all  the 
images  of  the  Epliesian  Diana;  yet  some  have  more  figures  or 
symbols,  some  less.  These  symbols  are  generally  pups,  hu- 
vian  figures,  oxen,  lions,  stags,  griffens,  sphinxes,  reptiles, 
bees,  brunches  of  trees,  and  roses. 

That  nature  is  intended  by  this  gotldess  is  evident  from  the 
inscription  on  two  of  those  represented  by  Monlfaucon,  rrava- 
loAof  (fivtrtf  jravTijtv  firirrip,  nature,  full  nf  varied  creatures, 
and  mother  of  all  things.  It  is  evident  that  this  Diana  was  a 
composition  of  several  deities;  her  croirn  of  turrets  belongs 
to  Cy^ele,  the  mother  of  the  gods :  the  lions  were  sacred  to 
her  also':  the  fruits  and  oxen  are  symbols  of  Ceres;  the 
i'rijens  were  sacred  to  Apollo  ;  and  the  deer  or  slags  to  Dia- 
na. The  crab  being  placed  within  the  festoon  of  flowers, 
••vidently  refers  to  the  northern  tropic  Cancer  ;  and  the  ciab 
\ie\ng  crowned  in  that  quarter,  may  refer  to  the  sun  having 
accomplished  his  course,  and  begun  to  return  with  an  increase 
"f  light,  heat,  &c.  The  paps,  or  breasts,  as  has  already  been 
obsen-ed,  show  her  to  be  the  nurse  of  all  things ;  and  the 
dilTorent  animals  and  vegetables,  represented  on  thesp  ima- 
ges, point  out  nature  as  the  supporter  of  the  animal  and  vege- 
table world  :  the  moon  and  tritons  show  her  influence  on  tiie 
sea  ;  and  the  sun  her  influnnce  on  the  earth.  All  these  things 
consiilered,  it  is  no  wonder  that  this  guddess  was  called  at 
Ephesus  the  Great  Diana,  and  that  she  was  worsliippeil  not 
only  in  that  city,  biu  in  all  the  world.  In  the  worship  of  this 
deity  and  in  the  construction  of  her  images,  the  heathens 
seem  to  have  consulted  common  sense  and  reason,  in  rather 
an  unusual  manner.  But  we  must  observe  also,  that  among 
the  Oreeks  and  Romans  they  had  two  classes  of  deities  ;  the 
dii  majores,  and  the  dii  minores;  the  great  gods,  and  the  mi- 
nor gods.  The  latter  were  innumerable  ;  but  the  former, 
among  whom  was  Diana,  were  only  twelve — Jupiter,  A'ep- 
tune.  Apollo,  Mars,  Mercury,  and  Vulcan;  Juno,  Vesta,  Ce- 
res, Diana,  Venus,  and  Minerva.  These  twelve  were  adored 
through  the  whole  Gentile  world,  under  a  variety  of  names. 

20.  The  xrhole  city  teas  filled  with  confusion]  Tf'hus  we  find 
the  peace  of  the  whole  city  was  disturlied,  not  by  an  apostle 
preaching  the  Gospel  of  Christ,  butbyohe  interested,  unprin- 
cipled knave,  who  did  not  even  plead  conscience  for  what  he 
was  doing;  but  tliat  it  was  by  this  craft  he  and  his  fellows 
got  their  wealth  ;  and  ho  was  afraid  to  lose  it. 

Rushed — into  the  theatre.]  The  theatres,  being  very  spa- 
cious and  convenient  places,  were  often  used  for  popular 
assemblies  and  public  deliberation,  especially  in  matters  which 
regarded  the  safety  of  the  state.  There  are  several  proofs  of 
this  in  ancient  autliors.  So  Tacitus,  Hist.  ii.  80.  speaking 
concerning  Vespasian,  says,  Antiochensium  theatrum  in- 
gressus,  ubi  illis  consultare  mos  est,  concurrentcs  et  in  adu- 
lationem  effusos  alloquitur.  "  Having  entered  into  the  thea- 
tre of  the  Antiochians,  where  it  was  the  custom  to  hold  con- 
sultations, the  people  running  togetlier,  and  being  profuse  In 
Hattery;  he  addressed  tliem."  Fron  tin  us  in  Stratagem,  lib. 
.  .  cop.  2.  speaking  of  a  public  meeting  in  the  theatre  at  Agri 
tti.ium,  observes,  ubi  ex  more  Grcecorum  Incus  consnlandi 
prahebatur  :  which,  according  to  the  custom  of  the  GreckB, 
Uthe  place  for  public  deliberation.  See  several  examples  In 
Kypie. 


putting  him  forward.  And  s  Alexander  •>  beckoned  with  the 
hand,  and  would  have  made  his  defence  unto  the  people. 

34  But  when  they  knew  that  he  was  a  Jew,  all  with  one  voicfi 
about  the  space  of  two  hours  cried  out,  Great  is  Diana  of  the 
Ephesians. 

3o  And  when  the  town-clerk  had  appeased  the  people,  he 
said.  Ye  men  of  Ephesus,  what  man  is  there  that  knoweth  not 
how  that  the  city  of  tlie  EpTiesians  is  '  a  worshipper  of  the 
great  goddess  Diana,  and  ol  tlie  imagi  which  fell  down  from 
.Iiipiterl 

36  Seeing  then  that  these  things  cannot  be  spoken  against, 
ye  ought  to  be  quiet,  and  to  do  nothing  rashly. 

g  1  Tim.  1  30.  2Tim.4.II-hCtmp  12.17.-i  Or  ll.c  If^plckcfper. 


31.  Certain  of  the  chief  of  Asia]  Ttve;  toji/ AtTtapx(^v  ;  some 
of  the  Asiarchs.  The  Asiarclis  were  those  to  whom  the  care 
and  regulation  of  the  public  games  were  entrusted  ;  they 
were  a  sort  of  high-priests,  and  Were  always  persons  of  con-- 
siderable  riches  and  influence.  These  could  not  have  beert 
Christians,  but  tliey  were  what  the  sacred  text  states  them  to 
have  been,  avrio  <pt\ot,  his  friends ;  and  foreseeing  that  Paul 
would  be  exprised  to  great  danger  if  he  went  into  the  theatre^ 
amidst  such  a  tumulttious  assembly,  they  sent  a  message  to 
him  entreating  him  not  to  go  into  danger  so  apparent.  Que- 
ry, did  he  not  go,  and  fight  witli  these  wild  boasts  at  Ephesus 7 
1  Cor.  XV.  32. 

32.  Some— cried  one  thing,  and  some  another]  This  is  an 
admirable  description  of  a  tumultuous  mob.  gathered  togethei" 
without  law  or  reason;  getting  their  passions  inflamed,  and 
looking  for  an  opportunity  to  commit  outrages,  without  tehy 
or  ■u^ksr^fcre,  principle  or  object. 

For  the  ossemtAy  was  confused]  "lliKKKaia:  the  same  word 
whicli  wc  translate  church  ;  and  thus  we  find  that  it  signifies 
any  assembly  ^oorf  or  turf,  lawful  or  unlaieful ;  and  that  only 
the  circiunstances  of  the  case  can  determine  the  precise  na* 
ture  of  the  assembly  to  which  this  word  is  applied. 

3.3.  They  drew  Alexander  out  of  the  multitude,  the  Jetet 
putting  him  forward]  From  this  and  the  following  Verse,  it 
is  pretty  evident  that  this  Alex^mder  was  brought  forward  on 
this  occasion  by  the  Jews,  that  he  might  make  an  oration  trr 
the  multitude  in  order  to  exculpate  the  Jews,  who  were  often 
by  tlie  heathens  confounded  with  the  Christians ;  and  cast 
the  whole  blame  of  the  uproar  upon  Paul  and  his  party.  And 
he  was  probably  chosen,  because  he  was  an  able  speaker ;  and 
when  he  beckoned  with  his  hand  to  gain  an  audience,  the 
Oreeks,  knowing  thai  he  was  a  Jew,  and  consequently  as 
much  opposed  to  the  worship  of  Diana  as  Paul  waSj  would 
not  hear  him  :  and  therefore  to  drown  his  apology,  ru  (5i)^W) 
for  the  people,  viz.  the  Jews,  they  vociferated,  for  the  space  of 
two  hours,  Great  is  Diana  of  the  Ephesians!  There  iocs  not 
seem  any  just  ground  from  the  text  to  siippos-  that  this  Alex- 
ander was  a  Christian  ;  or  that  he  was  now  about  to  make  an 
apology _/br  the  Christians  :  it  is  generally  believed  that  he  is 
the  same  with  Alexander  the  coppersmith,  of  whom  St.  Pau' 
speaks,  2  Tim.  iv.  14.  and  whom,  with  Philelus,  he  was  obliged 
to  excommunicate,  1  Tim.  i.  20.  By  the  Jews  putting  him 
forward,  we  are  to  understand  their  earnestness  to  get  him  to 
undertake  titeir  defence,  and  criminate  as  much  as  possible, 
St.  Paul  and  his  companions,  and  the  Christian  catise  in  gene- 
ral ;  which  he  would  no  doubt  have  done,  without  vindicating 
the  worship  of  Diana,  which,  as  a  Jew,  he  would  not  dare  to 
attempt. 

.35.  When  the  toanclerk]  '0)qnftfiaTtvi,  literally,  the  scn'fie. 
The  Syriac  has  )^,>1^XAit>  rci.<ha  damedinato,  the  chief  or 
prince  of  the  city.  The  latter  ."^yriac  has  the  scribe  of  the 
city.  Some  think  that  the  word  recorder,  would  do  better 
here  than  town-clerk  ;  and  indeed  it  is  evident,  that  a  magis- 
trate of  considerable  authority  and  influence  is  intended. 

Ye  menof  Ephesus]  Thespeechof  tliismanmaybethusana- 
lyzed.  1.  He  states  that  there  was  no  need  of  n  public  declara- 
tion that  the  Ephesians  were  worshippers  of  Diana  :  this  every 
person  knew,  and  nobody  attempted  to  contest  it,  ver.  .35,  36. 
2.  Tha*  the  persons  accused  were  not  guilty  of  any  public  of- 
fence, nor  of  any  breach  of  the  laws  of  the  city,  37.  3.  That 
if  they  were,  this  was  not  a  legal  method  of  prreecuting  them, 
33,  39.  4.  That  they  themselves,  by  tins  tumultuous  meeting, 
had  exposed  themselves  to  the  censure  of  the  law;  and  were 
ill  danger  of  being  called  into  question  for  it,  ver.  40.  See 
Dodd. 

Is  a  tcorshipper  of  the  great  goddess  Diaiia]  Tlie  word 
vtMKopnf,  neocoros,  which  We  translate  worshipper,  signified 
at  first,  among  the  ancient  Greeks,  no  more  than  sweeper  of 
the  temple,  and  answered  nearly  to  our  scxtpn  :  in  process  of 
time,  the  care  of  the  temple  was  entrusted  to  this  person  :  at 
length  the  neocori  became  persons  of  great  consequence,  and 
were  those  who  oflrred  sacrifices  for  the  life  of  the  emperor. 
U'hole  cities  took  this  appellation,  as  appears  on  many  an- 
cient coins  and  medals;  and  Ephesus  is  supposed  to  have 
been  the  _^rsr  that  assumed  this  title.  At  this  time,  it  was 
commonly  known  as  belonging  to  this  city.  "  Wliat  man  is 
there  that  knoweth  not  that  the  city  of  the  Ephesians  is  the 
Neocoros  of  the  great  goddess  Diana  ?"  As  if  he  had  said, 
"The  whole  city  is  devoted  to  her  worship  :  it  is  reputed  an 
honour  to  our  highest  characters,  eyeii  to  SAVcep  her  temple, 
and  open  and  shut  her  doors.  Besides,  wc  ofler  to  her  the 
highest  sacrificce  ;  and  are  entrusted  with  the  religious  ser- 
vice that  p«rtain&  to  the  emperor's  safety." 

419 


Paul  goes  through  Macedonia, 


THE  ACTS. 


and  comes  into  Greece. 


37  For  ye  have  brought  hither  tliese  men,  which  are  nei- 
ther robbers  of  churches,  nor  yet  blasphemers  of  your  god- 
dess. 

38  Wherefore  if  Demetrius,  and  the  craftsmen  which  are 
with  him,  have  a  matter  against  any  man,  k  the  law  is  open, 
and  there  are  deputies  :  let  thera  implead  one  another. 

k  Or,  the  court  'iays  are  kept.— 1  Or,  ortiiaary. 


Of  the  image  tohichfeli  down  from  Jupiter  7]  The  original 
image  of  the  Ephesian  Diana  (see  on  ver.  27.)  was  supposed 
to  have  descended  from  heaven  :  wliich  intimates,  that  it  was 
so  old,  that  no  person  knew  either  its  maker,  or  the  time  in 
wliich  it  was  formed  :  and  it  was  the  interest  of  the  priests  to 
persuade  the  jjeople  that  this  image  had  been  sent  to  tlwm  as 
a  present  from  .hipiter  himself.  Several  images  and  sacred 
things  were  supposed,  among  the  heathens,  to  be  presents  im- 
mediately from  heaven.  Euripides  states  the  image  of  Diana 
of  Tauris  to  be  of  this  kind  ;  and  calls  it  StuTrerei  ayaXfia,  the 
image  fallen  from  Jupiter.  Numa  pretended  that  the  anailia, 
©r  sacred  shields,  hud  come  from  heaven.  In  imitation  of 
tihese,  many  of  tlie  Italian  Papists  believe  that  the  shrine  of 
our  Lady  of  Loretto  was  also  a  divine  gift  to  their  country. 
St.  Isidore  of  Damietta  says,  that  the  heathen,  in  order  to  in- 
duce the  people  to  believe  that  such  images  came  from  heaven, 
either  banished  or  slew  the  artists  that  had  formed  them,  that 
tliere  might  be  no  evidence  of  the  time  in  which,  or  the  per- 
sons by  vvliom,  they  were  made :  this  point  secured,  it  was 
easy  to  persuade  the  credulous  multitude,  that  they  had  been 
sent  from  heaven.  The  story  of  the  Palladium,  on  which 
the  safety  of  Troy  was  said  to  depend,  is  well  known.  It  was 
an  image  of  Minerva,  and  also  supposed  to  have  descended 
from  .Jupiter. 

37.  These  men — are  neither  robbers  of  churches]  'lepoav- 
\ovi  ;  spoilers  of  sacred  places.  As  his  design  evidently  was 
to  appease  and  conciliate  the  people,  he  fixed  first  on  a  most 
incontrovertible  fact:  These  men  have  not  spoiled  your  tem- 
ples ;  nor  is  there  any  evidence  that  they  have  even  blasphe- 
med your  goddess.  The  apostles  acted  as  prudent  men 
should;  they  endeavoured  to  enlighten  the  minds  of  the 
multitude,  that  the  absurdity  of  their  gross  errors  might  be  the 
more  apparent;  for  when  they  should  know  the  truth,  it  was 
likely  that  they  would  at  once  abandon  such  gross  falsehood. 

38.  If  Demetrius — have  a  matter  against  any  man]  If  it  be 
any  breach  of  law,  in  reference  to  Demetrius  and  the  artists, 
the  law  is  open,  aynpinot  ayovrat  ;  these  are  the  terms  of 
law,  public  courts,  times  of  sessions  or  assize  ;  or,  rather,  the 
/udges  are  now  sitting:  so  the  words  may  be  understood. 
And  there  are  deputies,  avdvirarot,  proconsuls,  appointed  to 
guard  the  peace  of  the  state,  and  to  support  every  honest  man 
ill  his  riglit :  let  them  implead  one  another  :  let  the  one  party 
bring  forward  liis  action  of  assault  or  trespass,  and  the  other 
put  in  his  defence ;  the  laws  are  etjual  and  impartial,  and  jus- 
tice will  be  done  to  him  who  is  wronged. 

39.  But  if  ye  inquire  ajiy  thing  concerning  other  matters] 
In  which  the  safety  of  the  state,  or  the  national  worship  is 
concerned,  know  tliatsuch  a  matter  is  not  the  business  of  tlie 
niob  ;  it  must  be  heard  and  determined  in  a  lawful  assembly, 
cv  TTi  evvojtot  f.KK'Xriaia,  one  legally  constituted,  and  properly 
authorised  to  hear  and  determine  on  the  subject. 

40.  For  we  are  in  danger,  &c.]  Popular  commotions  were 
always  dreaded   by  the  Roman  government:    and  so  they 


39  But  if  ye  inquire  any  thing  concerning  other  matters,  it 
shall  be  determined  in  a  '  lawful  assembly. 

40  For  we  are  in  danger  to  be  called  in  question  "  for  thia 
day's  uproar,  there  being  no  cause  whereby  we  may  give  aa 
account  of  this  concourse. 

41  And  when  he  had  thus  spoken, "  he  dismissed  the  assembly. 

mVerse29.32.  Psa.34.l9.— n  Joh6.13.  Psii.K.7. 


should  be  by  all  governments ;  for  when  might  has  nothing 
to  direct  its  operations  but  passion,  how  destructive  most 
these  operations  be.  One  of  the  Roman  laws  made  all  such 
commotions  of  the  people  capital  offences  against  those  who 
raised  them.  Qlui  ccetum  et  concursusfecerit,  capile  punia- 
tur  ;  "  He  who  raises  a  mob  shall  forfeit  his  life."  If  such  a 
law  existed  at  Ephesus ;  and  it  probably  did,  from  this  refer- 
ence to  it  in  the  words  of  the  town-clerk  or  recorder ;  then 
Demetrius  must  feel  himself  in  great  pergonal  danger :  and 
that  his  own  life  lay  now  at  the  mercy  of  those  whom  he  had 
accused ;  concerning  whom  he  had  raised  such  an  outcry, 
and  against  v/hom  nothing  disorderly  could  be  proved. 

41.  He  dismissed  the  assembly]  Tijv  iKi<\j)aiav.  Another 
proof  that  the  word  eKK\ri<Tia,  which  we  generally  translate 
church,  signifies  an  assembly  of  any  kind,  good  or  bad,  legal 
or  illegal. 

1.  How  forcible  are  right  words!  From  the  conduct  of  this 
prudent,  sensible  man,  we  may  learn  how  much  influence 
persons  of  this  character  may  have,  even  over  the  unbridled 
multitude.  But  where  the  civil  power  associates  itself  witli 
the  lawless  Tnight  of  the  many,  there  must  be  confusion  and 
every  evil  work.  What  a  blessing  to  the  community  is  the 
civil  law!  Were  it  not  for  this,  the  unthinking  multitude 
would  destroy  others,  and  at  last  .destroy  themselves.  Law  and 
justice  are  from  God  ;  and  the  civil  power,  by  which  they  are 
supported  and  administered,  should  be  respected  by  all  who 
regard  the  safety  of  their  persons  or  property. 

2.  Though  the  ministry  of  St.  Paul  was  greatly  blessed  al 
Ephesus,  and  his  preaching  appears  to  have  been  very  popu- 
lar ;  yet  this  sunshine  was  soon  darkened  ;  peace  witli  thn 
world  cannot  last  long ;  the  way  of  the  Lord  will  always  be 
opposed  by  those  who  love  their  oicn  ways. 

3.  How  few  would  make  an  outward  profession  of  religion, 
were  there  no  gain  connected  with  it :  and  yet,  as  one  justly 
observes,  religion  is  rendered  gainful  only  by  some  external 
part  of  it.  For  this  very  reason,  the  sxternal  part  of  religion 
is  always  on  the  increase,  and  none  can  find  fault  with  it, 
without  raising  storms  and  tempests ;  while  the  internal  pari 
wastes  and  decays,  no  man  laying  it  to  heart.  Demetrius  and 
his  fellows  would  have  made  no  stir  for  their  worship,  had 
not  the  apostle's  preaching  tended  to  discredit  that  by  which 
they  got  their  wealth.  Most  of  the  outcries  that  have  born 
made  against  all  revivals  of  religion ;  revivals  by  which  the 
church  has  been  called  back  to  its  primitive  principles  and 
purity,  have  arisen  out  of  self-interest.  The  cry  of  the  church 
is  in  danger,  has  been  echoed  only  by  those  who  found  tlieir 
secular  interest  at  stake ;  and  knew  that  reformation  must 
unmask  them  ;  and  show,  that  the  slothful  and  wicked  ser- 
vants could  no  longer  be  permitted  to  live  on  the  revenues  of 
that  church,  which  they  disgraced  by  their  lives,  and  cor- 
rupted by  their  false  doctrines.  He  that  eats  the  church's 
bread,  should  do  the  church's  work  :  and  he  that  will  not 
work,  should  not  be  permitted  to  eat. 


CHAPTER  XX. 

Paul  retires  to  Macedonia,  1.  He  goes  into  Greece,  where  he  tarries  three  months;  and  purposing  to  sail  to  Syria,  he  re- 
turns through  Macedonia,  2,  3.  Several  persons  accompany  him  into  Asia,  and  then  go  before  and  tarry  for  him  at 
Troas,  4,  5.  Pauland  Luke  sailfrom  Philippi,  and  in  five  daysreach  Troas,  where  they  meet  their  brethren  from  Asia, 
and  ahide  there  seven  days,  6.  On  the  first  day  of  the  week,  the  disciples  coming  together  to  break  bread,  Paul  preaching 
to  them,  and  continuiiig  his  speech  till  midnight,  a  young  man  by  the  name  of  Eutychus,  being  in  a  deep  sleep,  fell  from 
the  third  loft  and  was  killed,  7 — 9.  Paul  restores  him  to  life,  resumes  his  discourse,  and  continuing  it  till  day  break,  then 
departs,  10 — 12.  Luke  and  his  companions  sail  to  Asans,  tchither  Paul  coines  by  land,  13.  He  embarks  with  them  at  As- 
SOS,  and  comes  to  Mitylene,  14.  Sails  thence,  and  masses  by  Chios,  arrives  at  Samos,  tarries  at  Trogyllium,  and  comet 
to  Miletus,  15.  Purposing  to  get  as  soon  as  possible  to  Jerusalem,  he  sends  from  Miletus,  and  calls  the  elders  of 
the  church  of  Ephesus,  to  whom  he  preaches  a  most  affecting  sermon,  gives  them  the  most  solemn  exhortations,  kneels 
down  and  prays  with  them,  takes  a  very  affecting  leave  of  them,  and  sets  sail  for  Cesarea,  in  order  to  go  to  Jerusalem, 
16—38.    [A.  M.  cir.  4063.  A.  D.  cir.  59.  An.  Olymp.  cir.  CCIX.  3.] 

AND  after  the  uproar  was  ceased,  Paul  called  unto  him  the      2  And  when  he  had  gone  over  those  parts, _and  had  given 
disciples,  and  embraced  them,  and  "  departed  for  to  go  into    them  much  exhortation,  he  came  into  Greece," 

3  And  there  abode  three  months.    And  b  when  the  Jews  laid 


ND  after  the  uproar  was  ceased,  Paul  called  unto  him  the 
.  disciples,  and  embraced  them,  and  "  departed  for  to  go  into 
Macedonia. 


1 1  Cor. 16  5.  1  Tim.1.3.— •  A.  M. 


An.  Olymp.  cir.  CCIX.  4 


NOTES. — Verse  1.  After  the  uproar  was  ceased]  The  tu- 
mult excited  by  Demetrius  apparently  induced  Paul  to  leave 
Ephesus  sooner  than  he  had  intended.  He  had  written  to  the 
Corinthians,  that  he  should  leave  that  place  after  Pentecost, 
I  Cor.  xvi.  8.  but  it  is  very  probable  that  he  left  it  sooner. 

2.  He  came  into  Greece]  Etj  rnv  'EAAaJa,  into  Hellas, 
Greece  properly  so  called,  the  regions  between  Thessaly  and 
Propontis,  and  the  country  of  Achaia.  He  did  not,  however, 
go  there  immediately :  he  passed  through  Macedonia,  ver.  1. 
in  which  he  informs  us,  2  Cor.  vii.  5,  6,  7.  that  he  suffered 
much,  both  from  believers  m\d.  iifidels  :  but  was  greatly  com- 
forted by  the  arrival  of  Tiliis,  who  gave  him  a  very  flatter- 
ing account  of  the  prosperous  state  of  the  churcli  at  Corinth. 
A  sliort  time  after  this,  being  still  in  Macedonia,  he  sent  Titus 
t)ack  to  Corinth,  2  Cor.  viii.  16, 17.  and  sent  by  him  the  second 
420 


bCh.9.a3.«t23.12.a95.3.  2Cor.ll.26. 


Epistle  which  he  wrote  to  that  church,  as  Theodoret  and 
others  suppose.  Some  time  after  he  visited  Corinth  himself, 
according  to  his  promise,  1  Cor.  xvi.  5.  This  was  his  third 
voyage  to  that  city,  2  Cor.  xii.  14.  xtii.  1.  What  he  did  there 
at  this  time  cannot  he  distinctly  known  ;  but,  according  to  St. 
Augustiii,  he  ordered  every  thing  relative  to  the  holy  eucha- 
rist,  and  the  proper  manner  in  which  it  was  to  be  received. 
See  Calmet. 

3.  Abode  three  tnonths]  Partly,  as  we  may  suppose,  at  Co- 
rinth, at  Athens,  and  in  Achaia;  from  which  place  he  is  sup- 
posed to  have  sent  his  Epistle  to  the  jRomans,  because  he  con- 
tinued longer  here  than  at  any  other  place ;  and  mentions  se- 
veral of  the  Corinthians  in  his  salutations  to  the  believers  of 
Rome. 

When  the  Jews  laid  wail  for  him]  Paul  had  determined  to 


Eutychus  restored 


CHAPTER  XX. 


to  life  by  Paul. 


wait  for  liiin.  as  he  was  about  to  sail  into  Syria,  he  purposed 
to  return  througli  Macedonia. 

4  And  there  accompanied  liim  into  Asia,  Sopatcr  of  Berea ; 
and  of  the  Thessalonians,  *  Aristarchiis,  and  Secundus;  and 
«•  Gains  of  Dcrbe,  and  'Timotheus;  and  of  Asia,  f'l'ychicus 
and  '  Trophirnus. 

5  These  going  before  tarried  for  us  at  Troas. 

6  And  we  sailed  away  from  Pliilippi  after  h  the  days  of  un- 
leavened bread,  and  came  unto  them  '  to  Troas  in  live  days  ; 
where  we  abode  seven  days. 

7  U  And  upon  •=  the  first  day  of  the  week,  when  the  disi-iplcs 
ceme  together  •  to  break  bread,  Paul  preached  unto  them, 
ready  to  depart  on  the  morrow ;  and  continued  his  speech  un- 
til midnight. 

8  And  there  were  many  lights  "•  in  the  upper  chamber,  where 
they  were  gathered  together. 

c  Chap.  19.  a.  <(  27.  2.  Col.  A.  lO.-J  Chivp.  19.  29.— e  Ch»p.  16.  l.-f  Eph.  6. 
Si,  Col.  4.  >.  2Tim.4.  12.  Tit.  3.  la.-«  Chip.  21.  29.  2  Tim.  4.  aO.-h  Exod. 
12.  14,  \i.  ft  a.  \b. 


go  by  sea  to  Syria,  and  from  thence  to  Jerusalem.  Tliis  was 
the  llrst  object  of  his  journey;  and  this  was  the  readiest  road 
he  cv  lid  take :  but  heariiig  that  the  .lews  had  laid  wail  for  him, 
probably  to  attack  his  ship  on  the  voyage,  seize  his  person. 
Bell  him  for  a  slave,  and  take  the  money  which  he  was  carry- 
ing to  the  poor  saints  at  Jerusalem ;  he  reeolved  to  go  as  much 
of  the  journey  as  he  coavonientlycovild,  by  land.  Therefore, 
lie  returned  through  Macedonia,  and  from  thence  to  Troas, 
where  he  embarked  to  sail  for  Syria,  on  his  way  to  Jerusalem. 
The  whole  of  his  journey  is  detailed  in  this  and  the  follewing 
•chapter.     See  also  llie  Map. 

4.  And  there  uccompanied  him]  Rather,  says  Bp.  Pearce, 
Xhei  e  fulloired  him  as  far  as  to  Asia  :  for  they  were  not  in  his 
company  till  he  set  sail  for  Pliilippi,  and  came  to  tlicni  at  Troas, 
in  .\sia,  whither  they  had  gone  before,  and  where  they  tarried 
for  hiiu,  ve.i:  5. 

Into  Asia]  Ax/)«  tfj{  Affiaf ;  these  words  are  wanting  in 
two  Mf^S.,  Erpen,  the  /Ethiupic,  Coptic,  and  Vulgate.  Some 
think  that  they  emtiarrass  this  place  ;  for  how  tli^sc  could  ac- 
coiiipany  him  into  Asia,  and  go  before  him  and  tarry  for  hirn. 
at  Tro;iR,  ver.  6.  is  not  so  very  clear;  unless  we  suppose,  what 
f  have  glanced  at  in  the  Table  of  Contents,  that  they  came  with 
liini  to  .Asia  ;  but  he  tarrying  a  short  time,  they  proceeded  on 
their  journey,  and  stopped  for  him  at  Troas,  where  lie  shortly 
after  rejoined  them.  Mr.  Wakefield  gets  rid  of  the  difliculty, 
by  reading  the  verse  thus  :  Note  Sopater  of  Berea  accompa- 
nied hint  ;  hut  Ari.ftarchus  attd  Secundus  of  Thessalonica, 
Gaius  of  Derhe,  Timothy  of  Ljsira,  and.  Tychicus  and  Tro- 
phirnus of  Asia,  trenl  before,  and  tarried  for  xis  at  Troas. 

Sopater  nf  Berea]  Sopatt;r seems  to  be  the  same  its  Sosipa- 
ter,  whom  St.  Paul  mentions  as  his  kinsman,  llom.  xvi.  21. 
ADE.,  more  than  twenty  others,  with  the  Coptic,  Armenian, 
latter  Syriac  in  the  margin,  Vulgate,  Itala,  Theophylact,  Ori- 
gen,  and  Bede,  add  flvpfiov,  Sonater,  the  son  op  Pvkehcs, 
Griesbach  has  received  this  into  iiis  text. 

Aristarchus  of  Thessalonica]  This  person  occurs  in  chap, 
xix.  29.  and  is  mentioned  there  as  a  Macedonian.  He  attend- 
ed Paul  in  his  journey  to  Ron-e,  chap,  xxvii.  2.  and  was  his 
Jellote-lahouTer,  Philemon,  ver.  24.  and  \\\s  felloiD-prisoner, 
CqI.  iv.  10, 11.  Secundus  ismeiiticnedno  where  but  in  tliis  place. 

Gaius  of  Derhe]  This  is  supposed  to  be  the  same  who  is 
meiitioriea  cliap.  xix.  26.  and  who  is  there  caiind  a  man  of 
Muc'dunia,  of  which  some  suppose  he  was  a  native,  but  de- 
#ienili'd  from  a  family  that  came  from  Dcrbe  :  but  as  Gaius, 
nr  Caiuti,  was  a  very  common  name,  these  might  have  been 
two  distinct  persons.  One  of  this  name  was  baptized  by  .St 
Piiul  ai  Corinth,  1  Cor.  i.  14.  and  entertained  him  as  his  host 
while  Im^  abode  there,  Rom.  xvi.  23.  and  was  probably  the 
siune  to  whom  St.  .John  directs  his  third  Epistle. 

And  Timotheus]  Of  Lystra  is  ndiieA  by  lUc  Syriac.  Tliis 
was  the  .-^ame  person  of  whom  mention  is  made,  chap.  xvi.  1. 
and  to  whom  St.  Paul  wrote  the  two  Epistles,  which  are  still 
extant ;  and  who  was  a  native  of  Lystra,  as  we  learn  from 
tlje  above  place.  It  was  on  this  evidence,  probably,  tliat  .the 
ancient  Syriac  translator  added  of  Lystra  to  the  text  This 
reading  is  not  supported  by  any  NISS. 

Tychicus — of  Asia]  Tl.is  person  was  high  in  the  confidence 
of  St.  Paul,  (ic  styles  him  a  beloved  brother,  and  faithful 
minister  in  the  Loid,  whom  he  sent  to  the  Ephesians,  that 
he  might  knotc  their  affairs,  and  comfort  their  hearts,  Ephes. 
«hap.  vi.  21,  2i.  He  sent  him  for  the  same  purpose,  and  with 
Ihe  same  commendations,  to  the  Colossians,  Col.  iv.  7,  8. 
Paul  seems  also  to  have  designed  him  to  superintend  the 
church  at  Crete,  in  the  absence  of  Titus;  see  Tit.  lii.  12.  He 
aecnis  to  have  been  the  most  intimate  and  confidential  friend 
that  Paul  had. 

Trophimtis.]  Was  an  Ephesian ;  and  both  he  and  Tychi- 
cus are  called  E^firioi,  Ephesians,  instead  of  AaiatiH,  Asiat- 
ics, in  the  Codex  B«>7,ae,  both  Greek  and  I.atin,  and  in  the  Sa- 
hidic.  He  accompanied  Paul  from  Ephesus  into  Greece,  as  we 
•ee  here  :  and  from  thence  to  Jerusalem,  chap.  xxi.  29.  He 
had,  no  doubt,  travelled  with  him  on  other  Journeys,  for  we 
find  by  2  Tim.  Iv.  28.  that  he  was  obliged  to  leave  him  sick  at 
Miletus,  being  then,  as  it  is  likely,  on  his  return  to  his  own 
kindred  at  Ephesus. 

6.  Tarried  for  us  at  Troas.]  See  the  preceding  verse.  Tro- 
as was  a  small  town  in  Phrygia  Minor,  in  the  province xialled 
tlie  Troad;  scocbap.  xvi.  8. 


9  And  there  sat  in  a  window  a  certain  young  man,  named 
Eulychus,  being  fallen  into  a  deep  sleep:  and  as  Paul  was 
long  preaching,  he  sunk  down  with  sleep,  and  fell  down  fx-oin 
the  third  loft,  and  was  taken  up  dead. 

10  .\nd  Paul  went  down,  and  "fell  on  him;  and  embracing 
him  said,  "  Trouble  not  yourselves ;  for  his  life  is  in  him. 

11  When  he  therefore  was  come  up  again,  and  had  broken 
bread,  and  eaten,  and  talked  a  long  while,  even  till  break  of 
day,  so  he  departed. 

12  And  tliej-  'brought  the  yoimg  man  alive,  and  were  not  a 
little  comforted. 

13  "  And  we  went  before  to  ship,  and  sailed  unto  .\ssos,  there 
intending  to  take  in  Paul :  for  so  had  he  appointed,  minding 
himself  to  go  afoot. 

14  And  when  he  met  with  us  at  Assos,  we  took  him  in,  and 
cainc  to  Milylene. 

iCh«p,  16,8.  9Cor.2  12.  9  Tim.  4.  13  — k  ICor.  16.  2  Rev  1  10  -  I  rhap. 
2.  4-J,  46.     I  Cor    10.16.  U  11.  20,  «tc.— m  Chip.  1.  13.— n  I  Kings  17.  21.    2  Kiii„-l 


6.  Days  of  unleavened  bread]  The  seven  days  of  the  pass- 
over,  in  which  they  ate  unleavened  bread.  See  the  account  of 
this  festival  in  the  notes  on  Exod.  xii.  It  is  evident  from  the 
manner  in  which  St.  Luke  writes  here,  that  he  had  not  been 
with  St.  Paul  since  .the  time  he  accompanied  him  to  Philippi, 
cha^i.  xvi.  10 — 12.  but  he  now  embarks  at  Philippi  with  the 
apostle,  and  accompanies  him  to  Troas,  and  continues  with 
him  through  the  rest  of  his  journey. 

To  Troas  in  five  days]  So  long  they  were  making  this  voy- 
age from  Philippi,  being  obliged  to  keep  always  by  the  coast, 
and  in  sight  of  the  land  ;  for  tte  magnetic  needle  was  not  yet 
known.     See  the  situation  of  these  places  upon  the  Map. 

7.  Upon  the  firs!  day  of  the  ueek]  What  was  called  KupiaKri, 
the  Lord's  day,  the  Christian  Sabbath,  in  which  they  com- 
memorated the  resurrection  of  our  Lord  :  and  which,  among 
all  (christians,  afterward  took  the  place  of  the  Jeteish  SnJjbtitA. 

To  break  bread]  To  break  V'^^afOo)  eucaristiu,  the  eucha- 
rist,  as  the  .Syriac  has  it ;  intimating  by  this,  that  they  were 
Hccustomed  to  receive  the  holy  sacrament  on  each  Lord's  day. 
It  is  likely  that,  besides  this,  they  received  a  conmion  meal  to- 
gether.    Some  think  the  ayarrq,  or  love  feast,  is  intended. 

Continued  his  speech  until  midnight.]  At  what  time  he  be 
gau  to  preach  we  cannot  tell,  but  we  hear  when  he  conclu 
ded.  He  preached  during  the  wliole  niglK,  for  he  did  not 
leave  offtill  tlie  break  of  the  next  day,  ver.  11.  though  about 
midnight  his  discourse  was  interrupted  by  the  fallof  Eutychus. 
As  this  was  about  the  lime  of  Pentecost,  and  we  may  suppose 
about  the  beginning  of  May,  as  Troas  was  in  about  40  degrees 
of  north  latitude,  the  sun  set  there  at  seven  p.  m.  and  rose  nt 
five  A.  M.  so  that  the  night  was  about  eight  hours  long;  and  ta- 
king all  the  interruptions  together,  and  they  could  not  have 
amounted  to  mere  than  two  hours  :  and,  taking  no  account  of 
the  preceding  day's  work,  Paul  must  have  preached  a  sermon 
not  le.ss  than  six  hours  long.  But  it  is  likely  that  a  good  part 
of  this  time  was  eny>loye(l  in  hearing  and  answering  ques- 
tions; for  futXcyCTo,  and  iia\eyoncvuv,  maybe  thus  understood. 

8.  Upper  chamber]  It  was  in  a»i  tiprper  cJiamber  in  the  tem- 
l)le  that  the  primitive  disciples  were  accustomed  to  meet :  on 
that  account,  they  might  have  preferred  an  upper  chamber 
wlienever  they  could  meet  with  it.  The  pious  Quesnel  sup- 
poses,  that  the  smoke  issuing  from  the  many  lamps  in  this 
upper  chamber,  was  the  cause  of  Eutychus  falling  asleep; 
and  this,  he  says,  the  aposUe  mentions,  in  charity,  to  excuse 
the  young  man's  aiipearing  negligent 

9.  There  sal  in  a  window]  This  was  probably  an  opening  in 
the  wall,  to  let  in  light  and  air,  for  there  was  no  glazing  a.1 
that  time :  and  it  is  likely  that  Eutychus  fell  backward  through 
it,  down  to  the  ground,  on  the  outside;  there  being  nothingto 
prevent  his  falling  out,  when  he  had  once  lost  the  power  to 
take  care  uf  himself,  by  getting  into  a  deep  slop. 

10.  And  Paul— fell  on  him]  En-toe*  ^urta- stretched  himself 
upon  him,  in  the  same  manner  as  Elisha'did  on  the  Shurta- 
mite's  son,  2  Kings  iv.  33--35,  though  the  action  of  lying  on 
him,  in  order  to  communicate  wai~mth  to  the  flesh,'  might 
not  have  been  continued  so  long  as  in  the  above  instance  ; 
nor  indeed  was  it  necessary,  as  the  natural  warmth  had  not 
yet  left  the  body  of  Eutychus  ;  but  the  son  of  the  Shunamite 
Iiad  been  some  time  dead. 

•U.  Had  broken,  bread]  Had  taken  some  refreshment,  in  or- 
der to  their  jou  rney. 

And  talked  a  long  xehile]  O^iXTjaaf,  having  familiarly  con- 
versed, for  this  is  the  import  of  the  word,  which  is  very  dif- 
ferent from  the  iuXeycTo,  of  the  seventh  verse,  and  the 
(tiaXe^o/Kyou,  of  the  ninth  ;  which  imply  solemn,  grave  dis- 
course. 

13.  Sailed  unto  Assos]  Assos,  according  to  Pausanias,  Eli- 
ac.  ii  4.  and  Pliny,  Hist.  Nat.  xxxri.  27.  was  a  maritime  tow|i 
of  Asia,  in  the  "Troad.  Strabo  and  Slephanns  place  it  ia 
Mysia.  It  was  also  called  ApoUonia,  according  to  Pliny,  ib. 
lib.  V.  30.  The  passage  by  sea  to  this  place  was  much  longer 
than  by  land  ;  and  therefore  St.  Paul  chose  to  go  by  land, 
while  the  others  went  by  sea. 

Intending  to  take  in  Paul]  AfaXaufiavun,  to  lake  him  i* 
AGAIN  ;  for  It  appears  he  had  already  been  aboard  that  same 
vessel  :  probably  the  same  that  had  carried  them  from  Phi- 
lippi to  Troas,  ver.  6. 

14.  Came  to  Mitylene.]  This  was  a  seaport  town  in  the  isls 
of  Lesbos :  see  its  place  in  the  Map. 

421 


Paul's  discourse  to  the  elders  of  the 


THE  ACTS. 


church  of  Miletus  and  Ephesus. 


15  And  we  sailed  thence,  and  came  the  next  day  over  against 
Chios  ;  and  the  next  day  we  arrived  at  Samos,  and  tarried  at 
TrogyUium  ;  and  the  next  day  we  came  to  Miletus. 

16  For  Paul  had  determined  to  sail  by  Ephesus,  because  he 
would  not  spend  the  time  in  Asia:  for  Phe  hasted,  if  it  were 
possible  for  him,  '  to  be  at  Jerusalem  '  the  day  of  Pentecost. 

17  11  And  from  Miletus  he  sent  to  Ephesus,  and  called  the 
elders  of  the  .church. 

18  And  when  they  were  come  to  him,  he  said  unto  them,  Ye 
know,  °  from  the  first  day  that  I  came  into  Asia,  after  what 
manner  I  have  been  with  you  at  all  seasons, 

19  Serving  the  Lord  with  all  humility  of  mind,  and  with  ma- 
ny tears,  and  temptations,  which  befel  me  *  by  the  lying  in 
wait  of  the  Jews  : 

20  And  how  "I  kept  back  nothing  that  was  profitable  unto 

p, Ch.  18.21. &  19.21. & 21. 4,12.— qCh. 84.17.— rCh, a.  1.  1  Cor.  16.8.— s  Ch.  18.19, & 
19  l,10.-t  V.3.— iiV.27.— vCh.13.5.— wMk.1.15.  Lli.a4.47.  Ch.2.38.—x  Ch.  19.21. 


?' 


15.  Over  against  Chios]  This  was  a  very  celebrated  island 
between  Lesbos  and  Samos,  famous  in  antiquity  for  its  extra- 
ordinary wines.    At  this  island  the  apostle  did  not  touch. 

Arrived  at  Samos]  This  was  another  island  of  the  jEgean 
Sea,  or  Archipelago.  It  does  not  appear  that  they  landed  at 
Samos  ;  they  passed  clos«  by  it,  and  anchored  at  TrogyUium. 
This  was  a  promontory  of  Ionia,  which  gave  name  to  some 
small  islands  in  the  vicinity  of  Samos  ;  Tt;  h  TpU)yi\i.ov  npoKCi- 
rat  vr)<nov  ofit>)vv)i.ov  :  before  TrogyUium  is  situated  an  island  of 
the  same  name.  Strabo,  lib.  xiv.  p.  636.  Pliny  also  men- 
tions this  place.  Hist.  Nat.  lib.  v.  cap.  31.  Near  this  place 
was  the  mouth  of  the  famous  river  Meander. 

Came  to  Miletus]  A  celebrated  city  in  the  province  of  Ca- 
ria,  about  twelve  or  fifteen  leagues  from  Ephesus,  according 
to  Calmet.  Miletus  is  famous  for  being  the  birth-place  of 
Thales,  one  of  the  seven  wise  men  of  Greece,  and  founder  of 
the  Io7iie  sect  of  philosophers.  Anaxi?>iander  was  also  born 
here,  and  several  other  eminent  men.  The  Turks,  who  now 
possess  it,  call  it  Melas. 

16.  To  sail  by  Ephesus]  Not  to  touch  there  at  this  time. 
To  be  at  Jerusalem  the  day  of  Pentecost]    That  he  might 

have  the  opportunity  of  preaching  the  kingdom  of  God  to  mul- 
titudes of  Jews  from  different  places,  who  would  come  up  to 
Jerusalem  at  that  feast ;  and  then  he  no  doubt  expected  to  see 
there  a  renewal  of  that  day  of  Pentecost,  in  which  the  Spirit 
was  poured  out  on  the  disciples ;  and  inconsequence  of  which 
60  many  were  converted  to  God. 

17.  He  sent  to  Ephesus,  and  called  the  elders  of  the  church] 
These  are  called  intixKOTtot,  bishops,  ver.  28.  By  the  Ttpcaffv- 
rcpot,  presbyters,  or  elders,  here,  we  are  to  understand,  all 
that  were  in  authority  in  the  church,  whether  they  were  cine-- 
Kowot,  bishops,  or  overseers  ;  or  seniors  in  years,  knowledge, 
unA  experience.  The  irpccrffvTepot,  or  elders,  were  probably 
the  first  order  in  the  church  ;  an  order  which  was  not  so  pro- 

erly  constituted  ;  but  which  rose  out  of  tlie  state  of  things. 

'rom  these  presbuteroi,  the  episcopoi,  overseers  or  superin- 
tendents, were  selected.  Those  who  were  eldest  in  years. 
Christian  knowledge,  and  experience,  would  naturally  be  pre- 
ferred to  all  others,  as  overseers  of  the  church  of  Christ. 
From  the  Greek  word  vpcajSvTtpoi,  comes  the  Latin  presbyte- 
rus ;  The  English  presbyter,  the  French /MesAre,  and  our  own 
term  priest ;  and  all,  when  traced  up  to  their  original,  signi- 
fy merely  an  eMeWy  or  ag-e(/ person  ;  though  it  soon  became 
the  name  of  an  office,  ratlier  than  of  a  state  of  years.  Now, 
as  these  elders  are  called  cnaKOTtoi,  bishops,  in  ver.  28.  we 
may  take  it  for  granted  that  they  were  the  same  order  ;  or  ra- 
ther, that  these  superintendents  of  the  church  were  indifl'er- 
£ntly  called  either  presbyters  or  bishops. 

As  he  had  not  time  to  call  at  Ephesus,  he  thought  it  best  to 
have  a  general  convocation  of  the  heads  of  that  church  to 
meet  him  at  Miletus ;  that  he  miglit  give  them  the  instructions 
jijentioned  in  the  succeeding  parts  of  this  chapter. 

18.  After  what  manner  I  have  been  with  you]  Tlif  Codex 
BezcB  adds  here,/or-  three  years,  and  even  7nore,  whicli  read- 
ing might  have  been  borrowed  from  ver.  31.  though  the  time 
assigned  by  it  is  too  long. 

19.  Serving  the  Lord  letth  all  hniniUty,  &c.]  This  relates 
not  only  to  his  zealous  and  faithful  performance  of  his  apos- 
tolic functions,  but  also  to  his  private  walk  as  a  Cliristian  ; 
and  shows  with  what  carefulness  this  apostle  himself  was 
obliged  to  walk,  in  order  to  have  his  calling  and  election  as  a 
Christian,  ratified  and  made  firm 

20.  /  kept  back  nothing]  Notwithstanding  the  dangers  to 
which  he  was  exposed,  and  the  temptations  he  must  have  had 
to  suppress  those  truths  that  were  less  acceptable  to  the  unre- 
newed nature  of  man,  or  to  the  particular  prejudices  of  the 
Jews  and  the  Gentiles ;  he  fully  and  faithfully,  at  all  liazards, 
declared  what  he  terms,  ver.  27.  the  ivhole  counsel  of  God. 
"Behold  here,"  says  the  judicious  and  pious  Calmet,  "the 
model  of  a  good  shepherd — full  of  doctrine  and  zeal :  he  com- 
municates with  profusion,  and  yet  with  discretion,  without 
jealousy  and  without  fear,  what  God  had  put  in  his  heart,  and 
what  chari-Ly  inspires.  A  good  shepherd,  says  St.  Bernard, 
should  always  have  abundance  of  bread  in  his  scrip,  and  his 
dog  under  command.  His  dog  is  his  zenl,  which  he  must 
lead,  order,  and  moderate ;  his  scrip  full  of  bread,  is  his  mind 
full  of  useful  knowledge  :  and  he  should  ever  be  in  readiness 
to  give  nourishment  to  his  flock."  lie  who  will  quarrel  with 
mis  sentiment,  because  of  the  uncouthness  of  the  simile, 
.Deeds  jnty,  and  deserves  censure. 

4Qi2 


you,  but  have  showed  you,  and  have  taught  you  publicly,  and 
from  house  to  house, 

21  "  Testifying  both  to  the  Jews,  and  also  to  the  Greeks,  w  re- 
pentance toward  God,  and  faith  to wai-d  our  Lord  Jesus  Christ. 

22  And  now,  behold,  ^  I  go  bound  in  the  spirit  unto  Jerusa- 
lem, not  knowing  the  things  that  shall  befal  me  there  : 

23  Save  that  '^  the  Holy  Ghost  witnesseth  in  every  city,  say- 
ing, that  bonds  and  afflictions  ^  abide  me. 

24  But  *  none  of  these  things  move  me ;  neither  count  I  my 
life  dear  unto  myself,  bso  that  I  might  finish  my  course  with 
joy,  *=  and  the  ministry  <>  which  1  have  received  of  the  Lord 
Jesus,  to  testify  the  gospel  of  the  grace  of  God. 

25  And  now,  behold,  *  I  know  that  ye  all,  among  whom  I  have 
gone  preaching  the  kingdom  .of  God,  shall  see  my  face  no 
more. 


21.  Testifying  both  to — Jews  and —  Greeks]  He  always  began 
with  the  Jercs ;  and,  in  this  case,  he  had  preached  to  them 
alone,  for  three  months,  chap.  xix.  8—10.  and  only  left  their 
synagogues,  when  he  found,  through  their  obstinacy,  he  could 
do  them  no  good. 

Repentance  toward  God,  &c.]  As  all  had  sinned  against 
God,  soallshould  humblethcmselves  before  him  againstwhom 
they  have  sinned — but  humiliation  is  no  atoneinent  for  sin  ; 
therefore  repentayice  is  insufilcient,  \m\ess  faith  in  our  Lord 
Jesus  Christ  accompany  it.  Repentance  disposes  and  pre- 
pares the  soul  for  pardoning  mercy ;  but  can  never  be  consi- 
dered as  making  compensation  for  past  acts  of  transgression. 
This  repentance  andfailh  were  necessary  to  the  salvation 
both  of  Jews  and  Gentiles;  for  all  had  sinned,  and  come  short 
of  God's  glory.  The  Jews  must  repent,  who  had  sinned  so 
much,  and  so  long,  against  light  and  knowledge:  the  Gentiles 
must  repent,  whose  scandalous  lives  were  a  reproach  to  man. 
Faith  in  Jesus  Christ  was  also  indispensably  necessary— for 
a  Jew  might  repent,  be  sorry  for  his  sin,  and  suppose  that,  by 
a  proper  dischai-ge  of  his  religious  duty,  and  bringing  proper 
sacrifices,  he  could  conciliate  the  favour  of  God.  No,  this  will 
not  do ;  nothing  \mt faith  in  Jesus  Christ,  as  the  end  of  the 
law,  and  the  great  and  only  vicarious  sacrifice,  will  do  :  hence 
he  testified  to  them  the  necessity  of  faith  in  this  Messiah.  The 
Gentiles  might  repent  of  their  profligate  lives,  turn  to  the 
true  God,  and  renounce  all  idolatry  :  this  is  well :  but  it  is  not 
sutficient— they  also  have  sinned,  and  their  present  amend- 
ment and  faith  can  make  no  atonement  for  what  is  past :  there- 
fore, they  also  must  believe  on  the  Lord  Jesus,  who  died  for 
their  sins,  and  rose  again  for  their  justification. 

22.  I  go  bound  in  the  Spirit]  Achptvo;  ro>  nuevpart — either 
meaning  the  strong  influence  of  the  Divine  Spirit  upon  his 
mind,  or  the  strong  propensity  in  his  own  will,  wish,  and  de- 
sire, to  visit  Jerusalem  ;  and  in  this  sense  Suv,  to  birid,  is  some- 
times used.  But  it  appears  more  consistent  with  the  mind  of 
the  apostle,  and  with  that  influence  under  which  we  find  that 
lie  Constantly  acted,  to  refer  it  to  the  influence  of  the  Holy 
Ghost ;  vno  rov  irvevparoi,  being  under  the  power  of  that  Spi- 
rit :  as  if  he  had  said,  "  I  have  now  no  choice — God  has  not 
left  me  either  to  the  advices  of  friends,  or  to  my  own  pm- 
dence  :  the  Spirit  of  God  obliges  me  to  go  to  Jerusalem  ;  and 
yet  does  not  intimate  to  me  what  peculiar  trials  shall  befal 
me  there ;  I  have  only  the  general  intimation  that,  in  every 
city  where  1  proclaim  the  Gospel,  bonds  and  afflictions  await 
me."  This  sense  of  the  word,  Kypke  has  largely  defended 
in  his  note  here. 

24.  None  of  these  things  move  me]  OvSevos  Xoynv  iTotovpai ; 
I  consider  them  as  nothing  ;  I  value  them  not  a  straw  ;  they 
weigh  not  with  me. 

Neither  count  I  my  life  dear]  I  am  not  my  own  ;  my  life 
and  being  are  the  Lord's;  he  requires  me  to  employ  them  in 
his  service ;  I  act  under  his  direction,  and  am  not  anxious 
about  the  issue.  •  .... 

Mnishmy  course  leithjoy]  Tov  Spoiiuv  pov,  my  ministenal 
function.  We  have  ah-eady  met  with  this  word  in  applica- 
tion to  tlie  same  subject,  chap.  xiii.  25.  where  see  the  note. 
And  the  apostle  here  adds,  by  way  of  explanation,  Kai  rnvoia- 
Koviav,  even  that  7ninistry  which  I  have  received  of  the  Lord. 
The  words  pcra  xapag,  with  joy,  are  omitted  by  .\BU.,  some, 
others,  the  Syriac,  Erp.  Coptic,  Sahidic,  jElhiopic,  \ulgate, 
and  some  of  the  Fathers.  If  we  consider  them  as  genuine, 
they  may  imply  thus  much ;  that  the  apostle  wished  to  fulfil 
his  ministry  in  such  a  way  as  might  meet  with  the  divine  ap- 
probation ;  for  nothing  could  give  hitajoy,  that  did  no\. please 
and  glorify  GoiL  ,        ,        ,         >    , 

To  testify]  inapapTvpaadai,  earnestly,  solemnly,  and  strenu- 
ously to'assert,  vindicate,  ani  prove  the  Gospel  of  the  grace 
of  God,  not  only  to  be  in  itself  what  it  professes  to  be  ;  but  to 
be  also,  the  power  of  Goo  for  salvation  to  every  one  that  be- 
lieves. 

2.5.  Ye  all— shall  seemyface  no  7nore.]  This  probably  refere 
simply  to  the  persons  who  were  now  present;  concerning 
whom  he  might  have  had  a  divine  intimation,  that  they  should 
not  be  found  in  life,  when  he  should  come  that  way  again. 
Or  it  may  refer  only  to  Ephesus  and  Miletus.  From  the  dan- 
gers to  which  he  was  exposed,  it  was,  humanly  speaking,  un- 
likely that  he  should  ever  return  ;  and  this  may  be  all  that  is 
implied:  but  that  he  did  revisit  those  parts,  though  probahly 
not  Miletus  or  Ephesus,  appears  likely  from  Philip,  i.  25—27. 
ii.  24.  Philemon  22.  Heb.  xiii.  19,  23,    But  in  all  these  places 


ltejinishe»  his  discourse,  and 


CHAPTER  XX. 


bids  them  an  affectionate  faTcwdt 


26  Wherefore  I  take  you  to  record  this  day,  that  I  am  '  pure 
from  the  blood  of  all  men. 

27  For  *  I  have  not  shunned  to  declare  unto  you  all  >•  the 
counsel  of  God. 

28  'Take  heed  therefore  unto  yourselves,  and  to  all  the  flock, 
over  the  which  the  Holy  Ghost  k  hath  made  you  overseers,  to 
feed  the  church  of  God,  '  which  he  hath  purchased  "  with  his 
own  blood. 

29  For  I  know  this,  that  after  my  departing  "  shall  grievous 
wolves  enter  in  among  you,  not  sparing  the  flock. 

30  Also  °  of  your  own  selves  shall  men  arise,  speaking  per- 
verse things,  to  draw  away  disciples  after  theuu 

31  Therefore  watch,  and  reme/nher,  that  ■"  by  the  space  of 
three  years  I  ceased  not  to  warn  every  one  night  and  day  with 
tears. 

32  And  now,  bretltfcn,  1  commend  you  to  God,  and  ^  to  the 


Rt»  5  9— ni  See  Heh  9  14. -n  M«lt  7,15.  2  Pet. 2.1.- 
f.  Chap.  19.10 -q  Heb.  i:i. 9.— r  Chap  9.31. 


he  speaks  with  a  measure  of  uncertainty  ;  he  had  not  an  ab- 
solute evidence  that  he  should  not  return,  but  in  his  owr.  mind 
it  was  a  malter  of  uncertainty.  The  Holy  Spirit  did  not  think 
proper  to  give  )iim  a  direct  revelation  on  this  point. 

2C.  /  am  pure  from  the  blood  of  all'\  If  any  man,  Jew  or 
Cfenti/c,  perish  in  his  sins,  his  hlood  shall  be  upon  him;  he 
nlone  shall  he  accessary  to  his  own  perdition.  \  am  blame- 
less, because  I  have  fully  shown  to  both  the  way  to  escape 
from  every  evil. 

27.  1  hare  not  shunned  te  declf.ie]  Ov  vno^ctXaiiriv,  I  have 
not  suppressed  or  concealed  anything,  thniu^h/ear  or /a- 
•voi'.r,  tliat  miglit  be  beneficial  to  your  souls.  This  is  properly 
the.nieiuiingof  the  orii;inal  word.    See  the  note  on  ver.  20. 

All  the  counsel  of  God.]  All  tliat  God  has  determined  and 
revealed  concerning  the  salvation  of  man — the  whole  doctrine 
of  Christ  crucified,  witli  repentance  toward  God  ;  and  faith  in 
Jesus,  as  the  Messiah  and  great  atoning  Priest.  In  Isa.  ix.  6. 
Jesus  Clmst  is  called  the  teonderful  counsellor,  I'V"'  K^O  Pele 
Yocts,  which  the  Septuagint  translate  ^syaXrii  liov\ni  Ayyi- 
Sof  The  ntes.tenger  of  the  great  counsel.  To  this  the  apostle 
may  have  referivd,  as  we  well  know  that  this  Version  was 
constantly  under  his  eye.  Declaring  therefore  to  them  the 
whole  counsel  of  God,  -naarjv  rrjv  ffovi.riv  rov  Bcov,  the  whole 
of  that  counsel  or  design  of  Goth  was,  in  efl!ect,  declaring  the 
whole  that  concerned  the  Lord  Jesus,  who  was  the  messenger 
of  this  counsel. 

28.  Madt  you  overseers]  K0cro  cnttrKurrovi,  appointed  you 
tiishops :  for  so  we  translate  the  original  word  in  most  places 
where  it  occurs ;  but  overseers  or  inspectors,  is  much  more 
projier,  from  tm,  over,  and  aKtiTTOfiai,  I  look.  The  persons 
who  examine  into  the  spiritual  state  of  the  flock  of  God,  and 
take  care  to  lead  them  in  and  out,  and  to  find  them  pasture, 
are  termed  Episcopoi,  or  sztperintendcnts.  The  <>fHce  of  a 
bi.thup. is  from  God;  a  true  pastor  only  can  fulfil  this  office  ; 
it  i(i  an  office  of  most  awful  responsibility;  few  there  are  who 
<*in  fill  it ;  and  of  those  who  occupy  this  high  and  awful  place, 
perhaps  we  mov  say,  there  ure/eu-er  still  wlio  discharge  the 
duties  of  it.  Tfierc  arc,  however,  through  the  good  provi- 
dence of  God,  Christian  bishops  who,  while  they  are  honour- 
ed by  the  calling,  do  credit  to  the  sacred  function.  And  the 
ann.-ils  of  our  church  can  boa.st  of  at  least  as  many  of  this 
class  of  men,  who  have  served  their  God  and  their  genera- 
tion, ns  of  any  other  order,  in  the  proportion  which  this  order 
twiirs  to  others  in  the  church  of  Christ.  That  bishop  and  pres- 
fiyter,  or  elder,  were  at  this  time  of  the  same  order,  and  tliat 
the  word  was  indiflerently  u.ted  of  both  ;  see  noticed  on  ver.  17. 

fVrf  the  church  of  God]  This  verse  has  been  the  subject  of 
much  controversy,  particularly  in  reference  to  the  term  Qcov, 
of  Con,  in  this  place  :  and  concerning  it  there  is  great  dissen- 
sion among  the  MSS.  and  Versions.  Three  readings  e.vist  in 
tlieiD,  in  reference  to  which  critics  and  commentators  have 
t«een  much  divided  ;  viz.  CKK^riaiav  rov  0eov,  the  church  of 
(lov; — rm.  Kvpioi',  of  the  Lord  ;— Ki'ocoi'  xai  Oeov  of  thci-osin 
and  (Jon.  From  the  collection  of  Wetstein  and  Griesbach,  it 
appears  that  but /e if  -MS-S.  and  none  of  them  very  ancient, 
have  the  word  Hcov,  ofOot>;  with  these  only  the  Vulgate  and 
the  latter  Syriac  in  the  text,  agree.  Kvptov,  of  the  Lord,  is 
the  reading  of  ,\ei)t;.,  several  others,  the  Sahidic,  Coptic,  lat- 
ter ffynae  in  the  margin,  Armenian,  jEthiopic,  and  some  of 
the  fathers.  Kvpitiv  Kat  Gtov,  of  the  Lord,  and  of  God,  is  the 
reading  of  the  great  majority;  though  the  rno.vr  ancient  are 
lor  Kvpiov,  of  the  Lord  ;  on  this  ground  Griesbach  has  admit- 
ted this  reading  into  the  text,  and  put  Kvotov  Kai  Qcov,  in  the 
margin,  as  being  next  in  authority. 

Mr.  Wakefield;,  who  was  a  professed  and  conscientious  Uni- 
tarian, decides  for  rov  Qfi",  of  Goo,  as  the  true  reading  ;  but 
instead  of  translating  rov  tStovai/jaroi,  tcith  his  oicn  blood,  he 
translates,  by  hie  own  Son;  and  brings  some  passages  from 
the  Greek  and  Roman  writers,  to  show,  that  a  i  /i  a  and  san- 
S"'s,  are  used  to  signify  son,  or  near  relative  :  and  were  this 
the  only  place  where  purchasing  with  his  oien  A/oorf  occurred. 
we  might  receive  this  saying ;  but  as  the  redemption  of  man 
If:  "'/oiignout  the  New  Testament,  attributed  tathe  sacriUcial 
aeathof  Christ,  it  is  not  likely  that  this  very  ttnusual  mean- 
ins  should  apply  here.  At  all  events,  we  have  here  a  proof 
that  the  church  was  purchased  by  the  blood  of  Christ ;  and. 
u  to  his  Godhead,  it  is  sufficiently  established  in  many  other 


word  of  his  grace,  which  is  able  '  to  build  you  up,  and  to  givo 
you  'an  inheritance  among  all  them  which  are  sanctified. 

33  '  I  have  coveted  no  man's  silver^or  gold,  or  apparel. 

34  Vea,  ye  yourselves  know,  "  that  these  hands  have  minis- 
tered unto  my  necessities,  and  to  thetR  that  were  with  me. 

35  I  have  showed  you  all  things,  >  how  that  so  labouring  ve 
ought  to  suppoit  the  weak,  and  to  remember  the  words  of  the 
Lord  Jesus,  how  he  said,  It  is  more  blessed  to  give  than  to 
receive. 

36  II  .\iid  when  he  had  thus  spoken,  he  *  kneeled  down,  and 
prayed  with  them  all. 

37  And  they  all  wept  sore,  and  '  fell  on  Paul's  neck,  and  kiss- 
ed him, 

33  Sorrowing  most  of  all  for  tlie  words  J' which  he  spake, 
that  they  should  see  his  face  no  more.  And  they  accompani- 
ed him  iinto  the  ship. 

sChar,  II.  Kph  1  IS  Coll. 12.^3  34.  Ileb9.ir..  I  Pel  1  «.-<  1  Smn.l?.').  ICot 
9.12.  SCnr  7.2ill.9.4t  13.  i;.— uCh.lSa.  I  Cor  1  \i  J  Wicss '.J.O.  2  Thess  a  s — 
y  Rom  IS  1  1  Cor.y  |-J.  2  Cor.  11.9,  I?  &  13.  IH  Kuh.J  2S  I  The:  a  4  11.  Si  5  14. 
2Th«s3  3.6.-W  Ch.?.60.*.21.S.— I  Gen  45  14, 1 4C.29 -y  Ver  25. 


places.  When  we  grant  that  the  greater  evidence  appears  to 
be  in  f;tvour  of  rov  Kvniov,  feed  the  church  of  the  Lord  which 
he  ha.')  purchased  with  his  own  blood ;  we  must  maintain  that, 
had  not  this  Lord  been  Goo,  his  blood  could  haveheen  no  pur- 
chase for  the  souls  of  a  lost  world. 

29.  After  my  departing]  Referring,  most  likely,  to  hia 
death  ;  for  few  of  these  evils  took  place  during  his  life. 

Grievous  wolves]  Pei"sons  profes-singto  be  teachers,  .ludai- 
zing  Christians,  who,  instead  of  feeding  the  flock,  would  feed 
themselves,  even  to  the  oppression  and  ruin  of  the  church." 

^30.  Al-w  efynur  own  selves,  &c.]  From  out  of  yo»ir  own 
assembly,  shall  men  arise,  sjicaking  perverse  things ;  teach- 
ing for  tnitli,  wl^at  is  erroneous  in  itself;  and  perversive  of 
the  genuine  doctrine  of  Christ  crucified. 

'J'o  draw  airay  disciples]  To  make  schisms  or  rents  in  tTie 
church,  in  order  to  get  a  parly  to  themselves.  See  here  the 
cause  of  divisions  in  the  church  : — I.  The  superintendents 
lose  the  life  of  God,  neglect  the  souls  of  the  people,  become 
greedy  of  gain  ;  and,  by  secular  extortions,  oppress  the  peo- 
ple. 2.  The  members  of  the  church  thus  neglected,  oppress- 
ed, and  irritated,  get  their  minds  alienated  from  their  rapacious 
pastors.  3.  Men  of  sinister  views  take  advantage  of  this  state 
of  distraction,  foment  discon',  preach  up  the  necessity  of  di- 
vision, and  thus  the  people  become  separated  from  the  great 
body,  and  associate  with  those  who  profess  to  care  for  their 
souls,  and  who  disclaim  all  secular  views.  In  this  state  of  dis- 
traction, it  is  a  high  proof  of  God's  love  to  his  heritage,  if  one 
be  found,  who,  possessing  the  true  apostolic  doctrine  and 
spirit,  rises  up  to  call  men  back  to  the  primitive  truth  :  and 
restores  the  primitive  disciplirke.  How  soon  the  grievous 
wolves  and  perverse  teachers  arose  in  the  churches  of  Asia 
Minor,  the  first  chapters  of  the  Apocalypse  inform  us.  The 
A'icolaitans  had  nearly  ruined  the  church  of  Ephesus,  Rev. 
il.  2,  t).  The  same  sect,  with  other  false  teachers,  infested^he 
church  of  Pergamos,  and  preached  tliore  t)ie  doctrine  of  ^a- 
laam.  ib.  ii.  14,  15.  k  false  prophetess  seAnccA  the  church  of 
Thyatiia,  ib.  ii.  20.  AH  these  churches  were  in  Asia  Minor, 
and  probably  bishops  or  ministers  from  each,  were  present  at 
this  convocation. 

31.  Therefore  watch,  and  remember]  The  only  way  to  abide 
in  the  truth,  is  to  watch  against  evil,  and  for  good  ;  and  to 
keep  in  mind  the  heavenly  doctrines  originally  received. 
Unwatchfulness  and  forgctfulness,  are  two  grand  inlets  to 
apostacy. 

liy  the  space  of  three  year.^]  Tptcrtav.  The  Greek  word 
here  docs  not  necessarily  mean  three  whole  years,  it  may  be 
months,  more  or  less.  In  ch.  xix.  8  and  10.  we  have  an  ac- 
count of  his  spending  two  year?  and  three  moitths  amon^ 
them  ;  probably  this  is  all  that  is  intended.  One  MS.  percei- 
ving that  the  time  of  three  years  was  not  completed,  inserts 
6r.irtva,  the  spiace  of  two  years. 

.32.  /  commend  you  to  God]  Instead  of  ©t'/,  to  God;  several 
MSS.  have  tw  KiY^ir-i,  to  the  Lord  ;  neither  reading  makes  any 
difi'erence  in'the  sense. 

And  to  the  word  of  his  grace]  Tlie  doctrine  of  salvation  by 
Christ  .lesus. 

Which  is  able  to  build  you  iip]  The  foundation  is  Jesus 
Christ  ;  God  is  the  great  master-builder  ■  the  doctrine  of  his 
grace,  or  mercy,  points  out  the  order  and  manner,  as  well  a-S 
the  erlent,  &c. "ol  this  buiWing.  Lot  us  observe  the  order  of 
these  things :— 1.  The  soul  of  man  which  was  formerly  the 
habitation  of  God,  is  now  in  a  state  of  ruin.  2.  The  ruins  of 
this  soul  must  be  repaired,  that  it  may  again  become  a  habita- 
tion of  God  through  the  Spirit.  3.  Jesus  Christ  is  the  only 
/a«j(r/a<i"o7i,  on  which  this  house  can  be  rebuilded.  4.  The 
doctrine  cf'God's  grace  is  the  inodel  or  plan,  according  to 
which  the"  building  can  be  raised.  5.  Wlien  re-edified  each  is 
to  he  a  lively  temple  of  the  \jotA,  made  inwardly  pure,  and 
outwardly  righteous,  and  thus  prepared  for  a  state  of  bliss. 
6.  Being  made  children  of  God,  by  faith  in  Christ  Jesus,  and 
sanctified  by  his  Spirit,  they  have  a  right  to  the  heavenlj' in- 
heritdnee  ;  for  only  the  children  of  the  family  can  possess  the 
celestial  estate.  Thus  we  find  they  must  be  saved  by  grace, 
and  be  made  thereby  children  of  God  ;  be  sanctified  by  hia 
Spirit,  and  then,  being  prepared  for,  they  are  removed,  in  due 
time,  into  the  heavenly  inheritance. 

33.  I  have  coveted  no  man's  silver,  &c.]   And  from  this  eir 
423 


Paul  sails  from  Miletus, 


THE  ACTS. 


and  lands  at  Tyre. 


cumstance,  they  would  be  able  to  discover  the  grievous  wolves 
and  the  perverters;  for  these  had  nothing  but  their  own  inte- 
rests in  view ;  whereas  the  genuine  disciples  of  Christ  nei- 
ther coveted  nor  had  worldly  possessions.  St.  Paul's  account 
of  his  own  disinterestedness,  is  very  similar  to  that  given  by 
Samuel  of  his,  1  Sam.  xiii.  3—5.  „  ,  .  , 

34.  These  hands  have  ministered,  &c.]  It  was  neither 
"  sin  nor  discredit"  for  the  apostle  to  work  to  maintain  him- 
self, when  the  circumstances  of  the  church  were  such  that  it 
could  not  support  him.  Still,  many  eminent  ministers  of  God 
are  obliged  to  support  themselves  and  their  families,  at  least 
in  part,  in  the  same  way,  while  indefatigably  testifying  the 
Gospel  of  the  grace  of  God.  Whatever  it  may  be  to  the  people,  it 
is  no  cause  of  reproach  to  the  minister,  to  be  obliged  thus  to 
employ  himself 

35.  I  have  showed  you  all  things'^  The  preposition  Kara  is 
to  be  understood  before  iravra  ;  and  the  clause  should  be  read 
thus— 7  have  showed  you  in  all  things,  &c. 

It  is  more  blesSed  to  give  than  to  receive.]  That  is,  the 
giver  is  more  happy  than  the  receiver.  Where,  or  on  what 
occasion  our  Lord  spake  these  words  we  know  not,  as  they  do 
not  exist  in  any  of  the  four  evangelists.  But,  that  our  Lord 
did  speak  them,  St.  Paul's  evidence  is  quite  sufficient  to  prove. 
The  sentiment  is  worthy  of  Christ.  A  truly  generous  mind,  in 
affluence,  rejoices  in  opportunities  to  do  good ;  and  feels  hap- 
py in  having  such  opportunities.  A  man  of  an  independent 
spirit,  when  reduced  to  poverty,  finds  it  a  severe  trial  to  be 
.ibliged  to  live  on  the  bounty  of  another ;  and  feels  pain  in  recei- 
ving what  the  other  feels  a  happiness  in  communicating.  Let, 
therefore,  the  man  who  is  able  to  give,  feel  himself  the  obliged 
person :  and  think  how  much  pain  the  feeling,  heart  of  his 
supplicant  must  endure,  in  being  obliged  to  forego  its  nativg 
independence,  in  soliciting  and  receiving  the  bounty  of  an- 
other. I  am  not  speaking  of  common  beggars ;  these  have  got 
their  minds  already  depraved,  and  their  native  independence 
reduced  by  sin  and  idleness,  to  servility. 

36.  He  kneeled  down,  and  prayed]  Kneeling  was  the  pro- 
per posture  of  a  supplicant ;  it  argues  at  once  both  humility 
and  submission  ;  and  he  who  prays  to  God,  should  endeavour 
to  feel  the  utmost  measure  of  both. 

37.  Fell  on  Paul's  neck]  Leaned  their  heads  against  his 
shoulder,  and  kissed  his  neck.  This  was  not  an  unusual  cus- 
tom in  the  East. 

38.  That  they  should  see  his  face  no  more.]  This  was  a  most 
solemn  meeting,  and  a  most  affecting  parting.  The  man  who 
had  first  pointed  out  to  tliem  the  Lord  Jesus  Christ,  by  whom 


they  had  been  brought  into  so  glorious  a  state  of  salvation,  is 
now  going  away,  in  all  likelihood,  to  be  seen  no  more  till  the 
day  in  which  the  quick  and  dead  shall  stand  before  the  throne 
of  judgment.  Such  a  scene,  and  its  correspondent  feelinggn 
are  more  easily  imagined  than  described. 

1.  As  the  disciples  are  stated  to  have  come  together  on  the 
first  day  of  the  week,  we  may  learn  from  this,  that  ever  since 

the  apostolic  times,  the  Lord's  day,  now  the  Christian  Sab- 
bath, was  set  apart  for  religious  exercises  :  such  as  ihc  preach- 
ing of  God's  holy  word,  and  celebrating  the  sacrament  of  the 
Lord's  supper.  Besides  its  being  the  day  on  which  our  bless- 
ed Lord  rose  from  the  dead,  the  practice  of  the  apostles,  and 
the  primitive  church,  is  an  additional  reason  why  we  should 
religiously  celebrate  this  first  day  of  the  week.  They  who, 
professing  the  Christian  religion,  still  prefer  the  Jewish  Sab- 
bath, have  little  to  support  them  in  the  New  Testament.  How 
prone  is  man  to  affect  to  be  wise  above  what  is  written,  while 
he  is,  in  almost  every  respect,  beloio  the  teaching  so  plainly 
laid  down  in  the  Divine  word. 

2.  The  charge  of  St.  Paul  to  the  pastors  of  the  church  ol 
Christ  at  Ephesus  and  Miletus,  contains  much  that  is  interest- 
ing to  every-  Christian  minister  : — 1.  If  he  be  sent  of  God  at 
all,  he  is  sent  to  feed  the  flock.  2.  But,  in  order  to  feed  them, 
he  must  have  the  bread  of  life.  3.  This  bread  he  must  distri- 
bute in  its  due  season,  that  each  may  have  that  portion  that  is 
suitable  to  time,  place,  and  state.  4.  While  he  is  feeding 
others,  he  should  take  care  to  have  his  own  soul  fed :  it  is 
possible  for  a  minister  to  be  the  instrument  of  feeding  others, 
and  yet  starve  himself.  5.  If  Jesus  Christ  entrust  to  his  care 
the  souls  he  has  bought  by  his  own  blood  :  what  an  awful  ac- 
count will  he  have  to  give  in  the  day  of  judgment,  if  any  of 
them  perish  through  his  neglect?  Though  the  sinner,  dying 
in  his  sins,  has  his  own  blood  upon  his  head  ;  yet,  if  the  watch- 
man has  not  faithfully  warned  him,  his  blood  will  be  required 
at  the  watchman's  hand.  Let  him  who  is  concerned  read 
Ezek.  chap,  xxxiii.  3,  4,  5.  and  think  of  the  account  which  he 
is  shortly  to  give  unto  God. 

3.  Tenderness  and  sympathy  are  not  inconsistent  with  the 
highest  state  of  grace.  Paul  warns  his  hearers  day  and  night 
with  tears.  His  hearers  now  weep  sore  at  the  departure  of 
their  beloved  pastor.  They  who  can  give  up  a  Christian  mi- 
nister with  indifference,  have  either  profited  little  under  that 
ministry,  or  they  have  backslidden  from  the  grace  of  God. 
The  pastors  should  love  as  fathers,  the  converts  as  children  : 
and  all  feel  themselves  one  family,  under  that  great  Aead, 
Christ  Jesus. 


CHAPTER  XXI. 

Paul  and  hit  company  sail  from  Miletus  and  come  to  Coos,  Rhodes,  and  Patara,  1.  JPinding  a  Phoenician  ship  at  Patara, 
they  go  on  board,  sail  past  Cyprus,  and  land  at  Tyre,  2,  3.  Here  they  find  disciples,  and  stay  seven  days,  and  are  kindly 
entertained,  4,  5.  Having  bade  the  disciples  fareivell,  they  take  ship  and  sail  to  Ptolemais,  salute  the  brethren,  stay  with 
them  one  day,  come  to  Cesarea,  and  lodge  with  Philip,  one  of  the  seven  deacons,  6 — 9.  Here  they  tarry  a  considerable 
time,  and  Agabus  the  prophet foretels  Paul's  persecution  at  Jerusalem,  10,  11.  The  disciples  endeavour  to  dissuade  him 
from  going  ;  but  he  is  resolute,  and  he  and  his  company  depart,  12 — 16.  They  are  kindly  received  by  James  and  the  el- 
ders, who  advise  Paul,  because  of  the  Jews,  to  show  his  respect  for  the  law  of  Moses,  by  purifying  himself  with  certain 
others  that  were  under  a  vow  ;  with  which  advice  he  complies,  17 — 26.  Some  of  the  Asiatic  Jews,finding  him  in  the  temple, 
raise  an  insurrection  against  him,  and  would  have  killed  him  had  he  not  been  rescued  by  the  chief  captain,  who  orders 
him  to  be  bound  and  carried  into  the  castle,  27 — 36.  Paul  requests  liberty  to  address  the  people,  and  is  permitted,  37 — 40. 
[A.  M.  cir.  cir.  4064.    A.  D.  cir.  60.    An.  Olymp.  cir.  CCIX.  4.] 

4  And  finding  disciples,  we  tarried  there  seven  days  :  ^vfho 


AND  it  came  to  pass,  that  after  we  were  gotten  from  them, 
and  had  launched,  '  we  came  with  a  straight  course  unto 
Coos,  and  the  day  following  unto  Rhodes,  and  from  thence 
unto  Patara : 

2  And  finding  a  ship  sailing  over  unto  Phosnicia,  we  went 
aboard,  and  set  forth. 

3  Now  when  we  had  discovered  Cyprus,  we  left  it  on  the  left 
hand,  and  sailed  unto  Syria,  and  landed  at  Tyre :  for  there,  the 
fihip  was  to  unlade  her  burden. 

»Ch.20.3,  15-17.— bVer. 12.  Ch. 20.93. 


NOTES. — Verse  1.  Came  with  a  straight  course]  Having 
had,  as  is  necessarily  implied,  wirid  and  tide  in  their  favour. 

Coos]  An  island  in  the  Archipelago,  or  JEgetxn  Sea,  one  of 
those  called  the  Sporades.  It  was  famous  for  the  worship  of 
/Esculapius  and  Juno  :  and  for  being  the  birthplace  of  Hip- 
pocrates, the  most  eminent  of  physicians  :  and  Apelles,  the 
most  celebrated  of  painters. 

Rhodes]  Another  island  in  the  same  sea,  celebrated  for  its 
Colossus,  which  was  one  of  the  seven  wonders  of  the  world. 
This  was  a  brazen  statue  of  Apollo,  so  high  that  ships  in  full 
sail  could  pass  between  its  legs.  It  was  the  work  of  Chares, 
a  pupil  of  Lysippus,  who  spent  twelve  years  in  making  it. 
It  was  106  feet  high,  and  so  great  that  few  people  could  fathom 
its  thumb.  It  was  thrown  down  by  an  earthquake,  about  224 
years  before  Christ,  after  having  stood  sixty-six  years.  Wlien 
the  Saracens  took  possession  of  this  island,  they  sold  this  pros- 
trate image  to  a  Jew,  who  loaded  900  camels  with  the  bntss  of 
it ;  this  was  about  A.  D.  660,  nearly  900  years  after  it  had  been 
thrown  down. 

Patara]  One  of  the  chief  seaport  towns  of  Syria. 

2.  Phceniciu]  A  part  of  Syria.     See  the  note  on  chap.  xi.  19. 

3.  Cyprus]  See  the  note  on  cliap.  iv.  36.  and  see  the  track 
of  this  journey  on  the  Map. 

Tyre]  A  city  of  Phoenicia,  one  of  the  most  celebrated  ma- 
ruime  towns  in  the  world.  Sec  tlie  notes  on  chap.  xii.  20. 
Matt.  «j,  21. 

434 


said  to  Paul  through  the  spirit,  that  he  should  not  go  up  to  Je- 
rusalem. 

5  And  when  vi^e  had  accomplished  those  days,  we  departed 
and  went  our  way  ;  and  they  all  brought  us  on  our  way,  with 
wives  and  children,  till  we  were  out  of  the  city :  and "  we  kneel- 
ed down  on  the  shore,  and  prayed. 

6  And  when  we  had  taken  our  leave  one  of  another,  we  took 
ship  ;  and  they  returned  <*  home  again. 

cCli.20.36.— il  John  1. 11. 

There,  the  ship  was  to  unlade  her  burden]  The  freight  that 
she  had  taken  in  at  Ephesus,  she  was  to  unlade  at  Tyr#;  to 
whicli  place  she  was  bound. 

4.  Who  said  to  Paul,  through  the  Spirit]  We  cannot  un- 
derstand this  as  a  command  from  the  Holy  Spirit  not  to  go  up 
to  Jerusalem  ;  else  Paul  must  liave  been  highly  criminal  to 
have  disobeyed  it.  Through  the  Sjnrit,  must  either  refer  to 
their  own  great  earnest7iess  io  dissuade  him  from  taking  a 
journey  which,  they  plainly  saw,  would  be  injurious  to  him  ; 
and  so  Bp.  Peaice  understands  this  place.  Or,  if  it  refer  to 
the  Holy  Spirit,  it  must  mean,  that  if  he  regarded  his  personal 
safety,  he  must  not,  at  this  time,  go  up  to  Jerusalem.  The 
Spirit  foretold  Paul's  persecutions,  but  does  not  appear  to  have 
forbidden  his  journey  :  and  Paul  was  persuaded,  that  in  act- 
ing as  he  was  about  to  do,  whatever  personal  risk  he  ran,  he 
should  bring  more  glory  to  God  by  going  to  Jerusalem,  than 
by  tarrying  at  Tyre,  or  elsewhere.  The  purport  of  this  divine 
communication  was,  "  If  thou  go  up  to  Jerusalem,  the  Jews 
will  persecute  thee  ;  and  thou  wilt  be  imprisoned,"  &c.  As 
he  was  apprised  of  this,  he  might  have  desisted,  for  the  whole 
was  conditional  :  Paul  might  or  might  not  go  to  Jer  jsalem  :  if 
he  did  go,  he  would  be  persecuted,  and  be  in  danger  of  losing 
his  lifef  The  Holy  Spirit  neither  commanded  him  to  go,  nor 
forbad  him  :  the  whole  was  conditional  ;  and  he  was  left  to 
the  free  exercise  of  his  own  judgment  and  conscience.  This 
was  a  similar  case  to  tliat  of  David  in  Keilah,  I  Sam.  xxiii. 


Agabus  prophcuics  thai 


CHAPTER  XXI. 


Paul  irouhl  be  bound,  if'C. 


f  And  whon  we  had  flnished  our  coilrsp  from  Tyre,  we  earnc 
to  Ptolemais,  and  saluted  tha  brethren,  and  abode  with  them 
one  day. 

8  And  the  next  rfay  we  that  were  of  Paul's  company  departed, 
and  came  nnto  Cesarea :  and  we  entered  into  the  house  of 
Pliilip  'the  evangelist,  'which  was  one  of  the  seven;  and 
abode  with  hira. 

9  And  the  same  man  had  four  daughters,  virgins,  *  which  did 
prophesy. 

10  ^  And  as  we  tarried  there  many  days,  there  came  down 
from  Judea  a  certain  prophet,  named  *>  Agabiis. 

11  And  when  he  was  come  unto  us,  he  took  Paul's  girdle,  and 
Donnd  his  own  hands  and  feet,  and  said.  Thus  saith  the  Holy 
Ghost, '  So  shall  the  Jews  at  Jerusalem  bind  the  man  thatown- 
eth  this  girdle,  and  shall  deliver  him  into  the  hands  of  the 
Gentiles.     - 

12  And  when  we  heard  these  things,  both  we,  and  they  of 
that  place,  besought  him  not  to  go  up  to  Jerusalem. 

13  Then  Paul  answered,  k  What  mean  ye  to  weep  and  to 
break  mine  heart?  for  I  am  ready,  not  to  be  bound  only,  but 
also  to  die  at  Jerusalem  for  the  name  of  the  Lord  Jesus. 

14  And  when  he  would  not  be  persuaded,  we  ceased,  saying, 
'  The  will  of  the  Lord  be  done. 

t  Eph.4.1l.  2Tim.4  5.-frh.6.5. 4t 8-36,  4(1 —jjod  2,38.  Ch.2. 17.-h  Ch.lI.9S.— 
\Vcr.33.   Ch9J.33.— It  Ch. 20.24. —IM«U.  G.lO.&a6.42.  Luke  11.2.  t  a.'.42. 


9 — 13.     David  prevented  the  threatened  evil  by  leaving  Kei- 
lah  :  Paul  fell  into  it  by  going  to  Jerusalem. 

5.  Whe7i  we  had  accomplished  tlioae  days]  That  is,  the  se- 
ven days  mentioned  in  the  preceding  verse. 

And  they  alt  brought  us  on  our  tray,  with  wives  and  chil- 
dren] It  is  not  likely  that  Paul,  Silas,  Luke,  &c.  had  either 
wives  or  cliildren  with  them  ;  and  it  is  more  natural  to  sup- 
pose that  the  brethren  of  Tyre,  with  their  wives  and  children, 
are  those  that  are  meant :  these,  through  affection  to  the  apos- 
tles, accompanied  them  from  their  homes  to  t):e  ship  ;  and  the 
coming  out  of  the  husbands,  wives,  and  children,  shows  what 
a  general  and  affectionate  interest  the  preaching  and  private 
conversation  of  these  holy  men  had  excited. 

Kneeled  down  on  the  snore,  and  prayed]  As  God  fills  hea- 
ven and  earth,  so  he  may  be  worshipped  every  where  :  as 
well,  when  circumstances  require  it,  on  the  seashore,  as  in 
the  temple.  We  have  already  seen,  in  the  case  of  Lydia,  that 
the  Jews  had  proseuchas  by  the  river  sides,  &c.  and  an  obser- 
vation in  Tertullian  seems  to  intimate,  that  they  preferred 
such  places,  and  in  the  open  air  offered  their  petitions  to  God 
by  the  seashore  :  Omissis  tcmplis,  per  omne  iittus,  quocum- 
que  in  aperto  aliquando  jam  pra:ces  ad  coelum  mittunt.  7'er- 
lul.  de-Jejunio. 

6.  Taken — leave]  Ainracraiicvni  ;  having  given  each  other 
the  kiss  of  peace,  as  was  the  constant  custom  of  the  Jews  and 
primitive  Christians. 

They  rettirned  home]  That  is,  the  men,  their  wives,'and 
their  children. 

7.  We  came  to  Ptolemais]  This  was  a  seaport  town  of  Ga- 
lilee, not  far  from  Mount  Carmel,  between  Tyre  and  Cesarea, 
where  the  river  Belus  empties  itself  into  the  sea.  It  was  at 
first  called  Accho,  (and  this  is  the  reading  of  the  Syriac  and 
Arabic,)  and  belonged  to  the  tribe  of  Aslier,  Judges  i.  31.  it 
was  enlarged  and  beautitied  by  the  first  of  the  Egyptian  Pto- 
lemies, from  whom  it  was  called  Ptolemais.  This  place  ter- 
minated St.  Paul's  voyage :  and  this  is  what  is  expressed  in 
the  text :  And  we  came  from  Tyre  to  Ptolemais,  where  our 
voyage  ended.    See  the  Greek  text. 

8.  We  tliat  were  of  Paul's  covipany]  Oi  izcpi  tov  Tlav\6v 
This  clause  is  wanting  in  ABCE.  and  many  others,  the  Syriac, 
Coptic,  Vulgate,  Annenian,  &c. 

Came  unto  Cesarea]  This  was  Cesarea  of  Palestine,  al- 
ready sufficiently  described.     See  on  chap.  viii.  40. 

Philip  the  evangelist]  One  of  the  seven  deacons,  who 
seems  to  have  settled  here,  after  he  had  baptized  the  eunuch. 
See  on  chap.  viii.  40. 

9.  Four  daughters,  virgins,  which  did  prophesy.]  Proba- 
bly these  were  no  more  than  teachers  in  the  cnurch  ;  for  we 
have  already  seen  that  this  was  a  frequent  meaning  of  the 
word  prophesy  :  and  this  is  undoubtedly  one  thing  intendod 
by  the  prophecy  of  Joel,  quoted  chap.  ii.  ]7,  and  18.  of  this 
book.  If  Philip's  daughters  might  be  prophetesses,  why  not 
teachers ? 

10.  Agahus.]    See  the  note  on  chap.  xi.  28. 

11.  Took  Paul's  girdle,  and  bound  his  own  hands,  &c.] 
This  was  no  doubt  a  prophet,  in  the  commonly  received  sense 
of  the  term  ;  and  his  mode  of  acting  was  like  that  of  the  an- 
cient prophets,  who  often  accompanied  their  predictions  with 
significant  emblems.  Jeremi.ih  was  commanded  to  bury  his 
girdle  by  the  river  Euphrates,  to  mark  out  the  captivity  of  the 
Jews,  Jerem.  xiii.  4.  For  more  examples  of  tliis  figurative 
or  symbolical  prophesying,  see  Jerem.  xxvii.  2,  3.  xxviii.  4. 
Isa.  XX.  Ezek.  iv.  xii.  &c. 

^^^to  the  hands  of  the  Gentiles]  That  is,  the  Romans,  for 
the^etoshad  not,  properly  speaking,  the  power  of  life  and 
death.  And  as  Agabus  said,  he  should  be  delivered  into  the 
hands  of  the  Gentiles,  he  showed  thereby  that  they  would  at- 
tempt to  destroy  his  life.  This  prediction  of  Agabus  was  li- 
terally fulfilled,  see  ver.  33. 

12.  Besought  him  not  to  go  up  to  Jerusalem.]  For  thev  all 
understood  the  prophecy  to  he  conditional  and  contingent; 
and  that  it  was  ui  Paul's  power  to  turn  the  scale. 

VOL.    V.  3H 


15  .\nd  after  those  days  we  took  wp  our  carriages,  and  went 
up  to  Jerusalem. 

1(5  There  went  with  us  also  certain  of  the  disciples  of  Cesa- 
rea, and  brought  with  them  one  Mnason  of  Cyprus,  an  old  dis- 
ciple, with  whom  we  should  lodge. 

17  H  ■"  And  when  we  were  come  to  Jenisalem,  the  bretliren 
received  us  gladly. 

IS  And  the  day  following,  Paul  went  in  with  us  unto  "  James  ; 
and  all  the  elders  were  present. 

19  And  when  he  had  saluted  them,  "he declared  particularly 
what  things  God  had  wrought  among  the  Gentiles  p  by  his  mi- 
nistry. 

20  And  when  they  heard  it,  they  glorified  the  I»rd,  and  said 
unto  him.  Thou  seesl,  brother,  how  many  thousands  of  Jews 
there  are  which  believe ;  and  they  are  all  "*  zealous  of  the  law  : 

21  And  they  are  informed  of  thee,  that  thou  teachest  all  the 
Jews  which  arc  among  the  Gentiles,  to  forsake  Moses,  saying      y 
that  ■■  they  ought  not  to  circumcise  their  children,  neither  to      » 
walk  after  the  customs.  \ 

22  What  is  it  therefore"!  the  multitude  must  needs  come  to- 
gether :  for  they  will  hear  that  thou  art  come. 

23  Do  therefore  this  that  we  say  to  thee  :  We  have  four  men 
which  have  a  vow  on  them  ; 

mCh  15  4.— n  Ch.lS.H.  Ool.l.l9&2  9— oCh.lS  4,  12.  Rom. 15.18.  19.— p  Ch. 
1.17.  Ch.d0.31.—q  Ch.aj.a   Roin. 10.2.  Oal.l.l4.-c  Gal. 2.3  i.5.1. 


13.  I  am  ready  not  to  be  bound  only]  He  wa-s  resolute  and 
determined ;  but  was  under  no  constraining  necessity.  See 
the  note  on  ver.  4. 

14.  7'he  will  of  the  Lord  be  done.]  May  that  which  is  most 
for  his  glory  take  place  !  They  plainly  saw  from  the  prophecy 
what  would  take  place,  ifVa\i]  went  to  Jerusalem  ;  and  every 
one  saw  that  he  had  power  to  go,  or  not  to  go. 

15.  Took  up  our  carriage.^]  \iroaKevaaaficvoi ;  we  made 
ourselves  ready  ;  packed  up  our  things ;  got  our  baggage  in 
order.     This  is  what  tlie  text  means. 

16.  And  brought  with  them  one  jMna.son,  &c.]  It  is  not 
very  likely  that  they  would  bring  a  man  withUiem,  with  whom 
they  were  to  lodge  in  Jerusalem  ;  therefore,  the  text  should 
perhaps  be  read  as  Bp.  Patrick  proposes  :  7'here  went  with 
us  certain  of  the  disciples  of  Cesarea  bringing  us  to  one 
Mnason,  icith  whom  we  were  to  lodge.  This  is  most  likely, 
as  the  text  will  bear  this  translation.  But  it  is  possible  that 
Mnason,  formerly  of  Cyprus,  now  an  inhabitant  of  Jerusa- 
lem, might  have  been  down  at  Cesarea,  met  the  disciples,  and 
invited  them  to  lodge  with  him  while  they  were  at  Jeru.sa- 
lem  ;  and  having  transacted  his  business  at  Cesarea,  might 
now  accompany  them  to  Jerusalem.  His  being  oh  old  disci- 
ple, may  either  refer  to  his  having  been  a  very  early  convert, 
probably  one  of  those  on  the  day  of  pentecost ;  or  to  his  bo- 
ing  now  an  old  man. 

18.  Went  in  with  us  unto  James]  This  was  James  the 
less,  son  of  Mary,  and  cousin  to  our  \jorA.  He  appears  to 
have  been  bishop  of  the  church  in  Jerusalem:  ami  perhaps 
the  only  apostle  who  continued  in  that  city.  We  have  already 
seen  what  a  very  important  character  he  sustained  in  the 
council.     See  chap.  xv.  13. 

All  the  elders  were  present]  It  appears  that  they  had  been 
convened  about  matters  of  serious  and  important  moment : 
and  some  think  it  was  relative  to  Paul  himself;  of  vvha'se  ar- 
rival they  had  heard,  and  well  knew  how  many  of  those  that 
believed  were  disaffected  towards  him. 

19.  Declared  particularly,  &c.]  He  no  doubt  had  heard 
that  they  were  prejudiced  against  him;  and  by  declaring 
what  God  Jiad  done  by  him  among  the  Gentiles,  showed  how 
groundless  this  prejudice  was:  for  were  he  a  bad  man,  or 
doing  any  thing  that  he  should  not  do,  God  would  not  have 
made  liiin  such  a  singular  instrument  of  so  much  good. 

20.  How  many  thousands]  Tlocat  ijtvpiaSci;  how  many  my- 
riads, how  many  times  10,000.  This  intimates  that  there  had 
been  a  most  extraordinary  and  rapid  work  even  among  the 
Jews  :  but  what  is  here  spoken  is  not  to  be  confined  to  the 
Jews  of  Jerusalem ;  hut  to  all  that  had  come  from  different 
parts  of  the  land,  to  be  present  at  this  Pentecost. 

They  are  all  zealous  of  the  law]  The  Jewish  economy  was 
not  yet  destroyed ;  nor  had  God  as  yet  signified  that  the  wh.ule 
of  its  observances  were  done  away.  He  continued  to  tolerate 
that  dispensation,  which  was  to  be  in  a  certain  measure  in 
force  till  the  destiiiction  of  Jerusalem;  and  from  that  period 
it  was  impossible  for  them  to  observe  their  own  ritual.  Thus 
God  abolished  the  Mosaic  dispensation,  by  rendering,  in  the 
course  of  his  providence,  the  observation  of  it  impossible. 

21.  Thou  teachest— toforsake  Moses,  &c.]  From  any  thing 
that  appears  in  the  course  of  this  book  to  the  contrary,  this 
information  was  incorrect:  we  do  not  find  Paul  preaching 
thus  to  the  Jews.  It  is  true,  that,  in  his  Epistles,  some  of 
which  had  been  written  before  this  time,  he  showed  that 
circumcision  and  uncircumcision  were  equally  unavailable 
for  the  salvation  of  the  soul :  and  that  by  the  deeds  of  the  law 
no  man  onild  be  justified  ;  but  he  had  not  yet  said  to  any  Jew, 

forsake  Moses,  and  do  not  circumcise  your  children.  He  told 
them  that  Jesus  Christ  had  delivered  them  from  the  yoke  of 
the  law  ;  but  they  had,  as  yet.  liberty  to  wear  tliat  yoke,  if 
they  pleased.  He  had  showed  them  that  their  ceremonies 
were  useless,  but  not  destructive ;  thst  they  were  only  dange- 
rous, when  they  depended  on  them  for  salvation.  This  is  th« 
sum  of  what  Paul  had  Uught  on  this  subject. 

22.  T^e  multitude  must  needs  come  together]    Whether 

4'35 


THE  ACTS. 


The  Jews  of  Asia  raise  a  

24  Them  take,  and  purify  thyself  with  them,  and  be  at  charges 
with  them,  that  they  may  '  shave  their  heads:  and  all  may 
know  that  those  things,  whereof  they  were  informed  concern- 
ing thee,  are  nothing ;  but  ^Aaahou  thyself  also  walkest  order- 
ly, and  keenest  the  law. 

25  As  touching  the  Gentiles  which  believe, «  we  have  written 
and  concluded  that  they  observe  no  such  thing,  save  only  that 
they  keep  themselves  from  things  offered  to  idols,  and  from 
blood,  and  from  strangled,  and  from  fornication. 

26  Then  Paul  took  the  men,  and  the  next  day  purifying  him- 
self with  them,  "entered  into  the  temple,  vto  signify  the  ac- 
complishment of  the  days  of  purification,  until  that  an  offering 
should  be  offered  for  every  one  of  them. 

27  11  And  when  the  seven  days  were  almost  ended,  wthe  Jews 
which  were  of  Asia,  when  they  saw  liim  in  tlie  temple,  stirred 
up  all  tlie  people,  and  'laid  hands  on  him, 

28  Ciying  out,  Men  of  Israel,  help :  This  is  the  man  ^  that 
teacheth  all  men  every  where  against  the  people,  and  the  law, 
and  this  place  :  and  farther  brought  Greeks  also  into  the  tem- 
ple, and  hath  polluted  this  holy  place. 

29  (P'or  they  had  seen  before  with  liim  in  the  city,  '  Trophi- 

1  Ch.24.18.— V  Num.6. 13.— w  Ch. 


tumult,  and  sieze  upon  Paul. 


miis  an  Ephesian,  whom  they  supposed  that  Paul  had  brought 
into  the  temple.) 

30  And  *  all  the  city  was  moved,  and  the  people  ran  together: 
and  they  took  Paul,  and  drew  him  out  of  the  temple :  and  forth- 
with the  doors  were  shut. 

31  And  as  they  went  about  to  kill  him,  tidings  came  unto  the 
chief  captain  of  the  band,  that  all  Jerusalem  was  in  an  uproar : 

32  b  Who  immediately  took  soldiers  and  centurions,  and  ran 
down  unto  them  :  and  when  they  saw  the  chief  captain  and 
the  soldiers,  they  left  beating  of  Paul. 

33  Then  the  chief  captain  came  near,  and  took  him,  and  '  com- 
manded him  to  be  bound  with  two  chains;  and  demanded  who 
he  was,  and  what  he  had  done. 

34  And  some  cried  one  thing,  some  another,  among  the  mul- 
titude :  and  when  he  could  not  know  the  certainty  for  the  tu- 
mult, he  commanded  him  to  be  carried  into  the  castle. 

35  And  when  lie  came  upon  the  stairs,  so  it  was,  that  he  was 
borne  of  the  soldiers  for  the  violence  of  the  people. 

36  For  the  multitude  of  the  people  followed  after,  crying, 
"i  Away  with  him. 

37  H  And  as  Paul  was  to  be  led  into  the  castle,  he  said  unto 

II.    Chap.  20.  23.-d  Luke  23.  18. 


this  refers  to  a  regular  convocation  of  the  church  ;  or  to  a  tu- 
mult that  would  infallibly  take  place  when  it  was  heard  that 
the  apostle  was  come,  we  cannot  pretend  to  say :  but  it  is  evi- 
dent tliat  James  and  the  elders  wished  some  prudent  steps  to 
be  taken,  in  order  to  prevent  an  evil  that  they  had  too  much 
reason  to  fear. 

23.  We  have  four  men  which  have  a  VOW'S  From  the  sha- 
ving of  the  head,  mentioned  immediately  after,  it  is  evident 
that  the  four  men  in  question,  were  under  the  vow  of  Naza- 
riteship ;  and  that  the  days  of  thsir  vow  were  nearly  at  an  end, 
as  they  were  about  to  shave  their  heads;  for,  during  the  time 
of  the  Nazarileship,  the  hair  was  permitted  to  grow,  and  only 
shaven  off  at  the  termination  of  the  vow.  Among  the  Jews, 
it  was  common  to  make  vows  to  God  on  extraordinary  occa- 
sions ;  and  that  of  the  Nazarite  appears  to  have  been  one  of 
the  most  common  ;  and  it  was  permitted  by  their  law,  for  any 
person  to  perform  this  vow  by  proxy.  See  the  law  produced 
in  my  note  on  Numb.  vi.  21.  "It  was  also  customary  for  the 
rictier  sort  to  bestow  their  charity  on  the  poorer  sort  for  this 
purpose  ;  for  Josephus,  Ant.  lib.  xix.  cap.  6.  sect.  I.  observes, 
that  Agrippa,  on  his  being  advanced  from  a  prison  to  a  throne, 
by  the  emperor  Claudius,  came  to  Jerusalem ;  and  there, 
among  other  instances  of  his  religious  thankfulness  shown  in 
the  temple,  tia^apaiiiiv  ^vpanOai  iterate  jxaXa  avxi/ovs,  he  or- 
dered very  many  Nazarites  to  be  shaven  ;  he  furnishing  them 
with  money  for  the  expenses  of  that,  and  of  the  sacrifices  ne- 
cessarily attending  it."    See  Bp.  Pearce. 

24.  Be  at  charges  with  them\  Or,  rather,  be  at  charges  for 
them ;  help  them  to  bear  the  expense  of  that  vow.  Eight 
lambs,  four  rams,  besides  oil,  flour,  &c.  were  the  expenses  on 
this  occasion.     See  the  notes  on  Numb.  vi. 

Thou — walk-est  orderly,  and  keepest  the  law.'\  Perhaps 
this  advice  meant  no  more  than.  Show  them,  by  such  means 
as  are  now  'n  thy  power,  that  thou  art  not  an  enemy  to  Moses ; 
that  thou  dost  still  consider  the  law  to  be  holy,  and  the  com- 
mandment holy,  just,  and  good.  Paul  did  so,  and  bore  the 
expenses  of  those,  who,  from  a  scruple  of  conscience,  had 
made  a  vow,  and  perhaps  were  not  well  able  to  bear  the  ex- 
pense attending  it.  Had  they  done  this  in  order  to  acquire 
justification  through  the  law,  Paul  could  not  have  assisted  them 
in  any  measure  with  a  clear  conscience  :  but  as  he  tlid  assist 
them,  it  is  a  proof  that  they  had  not  taken  this  vow  on  them 
for  this  purpose.  Indeed,  vows  rather  referred  to  a  sense  of 
obligation,  and  the  gratitude  due  to  God  for  mercies  already 
received,  than  to  the  procuring  of  future  favours  of  any  kind. 
Besides,  God  had  not  yet  fully  shown  that  the  law  was  abo- 
lished, as  has  already  been  remarked ;  he  tolerated  it  till  the 
time  that  the  iniquity  of  the  Jews  was  filled  up;  and  then,  by 
the  destruction  of  Jerusalem,  he  swept  every  rite  and  cere- 
mony of  the  Jewish  law  away  with  the  besom  of  destruction. 

2.'3.  As  touching  the  Gentiles]  See  the  notes  on  chap.  xv. 
and  the  additional  observations  at  the  end  of  that  chapter. 

26.  To  signify  the  accomplishTnent,  &c.]  AtayycWoiv,  de- 
claring the  accomplishment,  &c.  As  this  declaration  was 
made  to  the  priest,  the  sense  of  the  passage  is  the  following, 
if  we  suppose  Paul  to  have  made  an  offering  for  himself,  as 
well  as  the  four  men:  "The  next  day,  Paul  taking  the  four 
men,  began  to  purify,  set  himself  apart,  or  consecrate  himself 
with  them  :  entering  into  the  temple,  he  publicly  declared  to 
the  priests,  that  he  would  observe  tlie  separation  of  a  Naza- 
rite,  and  continue  it  for  seven  days,  at  the  end  of  which  he 
would  bring  an  offering  for  himself  and  the  other  four  men, 
according  to  what  the  law  prescribed  in  that  case."  But  it  is 
likely  that  Paul  made  no  offering  for  himself,  but  was  merely 
at  the  expense  of  theirs.  However  we  may  consider  tliis  sub- 
ject, it  is  exceedingly  difficult  to  account  for  the  conduct  of 
James,  and  the  elders,  and  of  Paul,  on  this  occasion.  There 
seems  to  have  been  something  in  this  transaction  which  we 
do  not  fully  understand. 

27.  The  Jews  which  were  of  Asia]  These  pursued  him 
with  the  most  delilierate  and  persevering  malice  in  every 
piace;  and  it  appears  that  it  was  through  them  that  the  false 
'^®E°'^%we|-e  sent  to,  and  circulated  through  Jerusalem. 

M.  I  his  is  the  man  t/iat  teacheth,  &c.].  As  much  as  if  they 
426 


had  said.  This  is  the  man  concerning  whom  we  wrote  to  you ; 
who  in  every  place  endeavours  to  prejudice  the  Gentiles 
against  the  Jews,  against  the  Mosaic  law,  and  against  the 
temple  and  its  services. 

Brought  Greeks  also  into  the  temple]  This  was  a  most  de- 
liberate and  malicious  untruth:  Paul  could  accomplish  no 
purpose  by  bringing  any  Greek  or  Gentile  into  the  temple ;  and 
their  having  seen  Trophimus,  an  Ephesian,  with  him,  in  the 
city  only,  was  no  ground  on  which  to  raise  a  slander,  that 
must  so  materially  affect  both  their  lives.  Josephus  informs 
us.  War,  lib.  v.  cap.  5.  sect.  2.  that  on  the  wall  which  sepa- 
rated the  court  of  the  Gentiles  from  that  of  the  Israelites  was 
an  inscription  in  Greek  and  Latin  letters,  which  slated,  that 
no  stranger  was  permitted  to  come  within  the  holy  place,  on 
pain  of  death.  With  such  a  prohibition  as  this  before  his 
eyes,  was  it  likely  that  St.  Paul  would  enter  into  the  temple, 
in  company  with  an  uncircumcised  Greek?  The  calumny 
refutes  itself. 

30.  They  took  Paul]  They  tumultuously  seized  on  him  ; 
and  drew  hi7n  out  of  (he  temple,  out  of  the  court  of  the  Israel- 
ites, where  he  was  worshipping:  and — the  doors  were  shut: 
the  doors  of  the  court  of  the  Gentiles,  probably  to  prevent 
Baul  from  getting  any  succour  from  his  friends  in  the  city  ; 
for  their  whole  proceedings  show  that  they  purposed  to  mur- 
der him  :  they  brought  him  out  of  the  court  of  the  Israelites, 
that  court  being  peculiarly  holy,  that  it  might  not  be  defiled 
by  his  blood  ;  and  they  shut  the  court  of  the  Gentiles,  that 
they  might  have  the  opportunity,  unmolested,  of  killing  him 
in  that  place ;  for  the  court  of  the  Gentiles  was  reckoned  to 
be  less  holy  than  that  of  the  Israelites. 

31.  The  chief  captain  of  the  band]  The  Roman  tribune, 
who  had  a  troop  of  soldiers  under  liim,  which  lodged,  in  gene- 
ral, in  the  castle  of  Antonia,  which  was  built  at  the  angle 
where  the  northern  and  western  porticoes  of  the  outer-court  of 
the  temple  were  joined  together.  This  castle  was  built  by 
John  Hyrcanus,  high-priest  of  the  Jews  :  it  was  at  first  called 
Baris,  and  was  the  royal  residence  of  the  Asmoneans,  as  long 
as  they  reigned  in  Jerusalem.  It  was  beautified  by  Herod  the 
Great ;  and  called  Antonia,  in  honour  of  his  friend  Mark  An- 
thony. By  this  castle  the  temple  was  commanded,  as  it  stood 
on  higher  ground.  Josephus  describes  this  castle,  War,  b. 
V.  cap.  5.  sect.  8.  "  As  having  four  towers,  from  one  of  which 
the  whole  temple  was  overlooked  ;  and  that  one  of  the  towers 
was  joined  to  the  porticoes  of  the  temple,  and  had  a  double  pair 
of  stairs  from  it,  by  which  soldiers  of  the  garrison  were  used 
to  come  down  with  their  arms  to  the  porticoes,  on  the  festival 
days,  to  keep  the  people  quiet :  for,  as  the  temple  was  a  guard 
to  the  city,  so  this  castle  was  a  guard  to  the  temple."  "  It 
seems,  therefore,"  says  Bishop  Pearce,  "to  me  very  plain, 
that  the  place  where  the  Jews  were  about  to  kill  Paul,  was 
thp  court  of  the  GentileS,  the  porticoes  being  there ;  and  that 
the  chief  captain  came  down  there  to  his  rescue."  The  name 
of  this  chief  captain  or  tribune,  was  Claudius  Lysias,  as  we 
learn  from  chap,  xxiii.  26. 

32.  Ran  down  unto  them]  Ran  down  the  stairs  to  the  por- 
ticoes mentioned  above. 

33.  And  took  him]  With  ^rea<  uio/eJice,  according  to  chap, 
xxiv.  7.  probably  meaning  an  armed  force. 

To  be  bound  with  two  chains]  To  be  bound  between  two 
soldiers;  his  riglit  hand  chained  to  the  left  hand  of  the  one, 
and  his  left  hand  to  the  right  of  the  other.  See  the  note  on 
chap.  xii.  6. 

35.  A7id  when  he  came  upon  the  stairs]  Those  mentioned 
in  the  note  on  ver.  31. 

36.  Aivay  with  him.]  That  is,  kill  him  ;  despatch  him !  for 
so  much  this  phrase  always  means  in  the  moutlis  of  a  Jewish 
mob.     See  on  Luke  xxiii.  18.  and  John  xix.  15. 

37.  Canst  thou  speak  Greek  7]  Claudius  Lysias  was  not  a 
Roman  ;  he  had,  as  himself  informs  us,  purchased  his  citizen- 
ship of  Rome  with  a  great  sum  of  money ;  (see  chap.  xxil.  28.) 
and  it  is  very  likely  that  he  was  but  imperfectly  acquainted 
with  the  Latin  tongue ;  and  the  tumult  that  was  now  made, 
and  the  discordant  noise,  prevented  him  from  clearly  appre- 
hending what  was  said  j  and  as  he  wished  to  know  the  merit 


Paul  addressee 


CHAPTER  XXII. 


the  people,  4^. 


the  chief  captain,  May  I  speak  unto  ihee  1  Who  said,  Canst 
thou  speak  Greek  1 

38  •  Art  not  thou  that  Egyptian,  which  before  these  days 
madest  an  uproar,  and  leddcst  out  into  the  wilderness  four 
thousand  men  that  were  murderers  t 

39  But  Paul  said,  '  I  am  a  man  which  am  a  Jew  of  Tarsus,  a 

e  See  Cliop.  5.36. 


of  the  cause,  he  accosted  Paul  with  'EXX^/vir'  ytvoxTKtii:  dost 
thou  understand  Greekl  And  when  he  found  that  he  did  un- 
derstand it,  he  proceeded  to  question  him  as  below. 

38.  Art  not  thou  that  Egyptian,  &c.]  The  history  to  which 
Claudius  Lysias  refei-s.  is  taken  from  Josephus,  Ant.  lib.  xx. 
cap.  7.  sect.  6.  and  Wai;  lib.  ii.  cap.  13.  sect.  5.  and  is  in  sub- 
stance as  follows  :  An  Egyptian,  whose  name  is  not  known, 
pretended  to  be  a  prophet,  and  told  his  followers  that  the  walls 
of  Jerusalem  would  fall  down  before  them,  if  they  would  assist 
him  in  making  an  attack  on  the  city.  He  had  address  enough 
to  raise  a  rabble  of  30,000  men,  and  with  these  advanced  as  far 
as  the  Mount  of  Olives.  But  Felix,  the  Roman  governor  came 
suddenly  uptm  him,  with  a  large  body  of  Roman  troops,  both 
infantry  and  cavalry  :  the  mob  was  speedily  dispersed,  four 
hundred  killed,  two  hundred  taken  prisoners,  and  the  Egyp- 
tian himself,  with  some  of  his  most  faithful  friends,  escaped  ; 
of  whom  no  account  was  ever  afterward  heard.  As  I.ysias 
found  such  an  outcry  made  against  Paul,  lie  supposed  that  lie 
must  be  some  egregious  malefactor  ;  and  probably  that  Egyp- 
tian wlio  had  escaped,  as  related  above.  Learned  men  agree 
that  St.  Luke  refers  to  the  same  fact,  of  which  Josephus  speaks; 
but  there  is  considerable  difference  between  the  numhcrs  in 
Josephus,  and  those  in  Luke  :  the  former  having  30,000,  the 
latter  only  4,000.  The  small  number  of  killed  and  prisoners, 
only  600  in  all,  according  to  Joseplius,  leads  us  to  suspect  that 
his  number  is  greatly  e.xaggerated  ;  as  600  in  killed  and  pri- 
soners of  a  mob  of  30.00CI,  i-outed  by  regular  infantry  and  ca- 
valry, is  no  kind  of  proportion  ;  but  it  is  a  sufficient  propor- 
tion to  a  mob  of  4,000.  Dean  Aldridge  has  supposed  that  the 
number  in  Josephus  was  originally  4,000,  but  that  ancient  co- 
pyists, mistaking  the  Greek  A  delta,/oM?',  for  A  lambda,  thirty, 
wrote  30,000,  instead  of  4,000.  See  Haverkamp's  edition,  vol. 
ii.  p.  177.  There  is  another  way  of  reconciling  the  two  histo- 
rians, which  is  this  :  When  this  Egyptian  impostor  at  fu-st  be- 
gan to  make  great  Ijoasts  and  large  promises,  a  multitude  of 
people,  to  the  amount  at  least  of  30,(XiO,  weary  of  the  Roman 
yoke,  from  which  he  promised  them  deliverance,  readily  ar- 
ranged themselves  under  his  banners.  As  he  performed  no- 
thing that  he  promised,  26,000  of  these  had  melted  away  before 
he  reached  Mount  Olivet :  this  remnant  the  Romans  attacked 
and  dispersed.  Josephus  speaks  of  the  number  he  had  in  the 
beginning;  St.  Luke,  of  those  that  he  had  when  he  arrived  at 
Mount  Olivet. 

7'hat  were  murderers'!}  'StKafttcov:  sicarii,  assassins:  they 
derived  their  name  from  sica,  a  sort  of  crooked  knife,  which 
they  concealed  under  their  garments,  and  privately  stabbed 
the  objects  of  their  malice.     Josephus. 

39.  I  am  a  man  which  am  a  Jew]  A  periphrasis  for  I  am  a 
Jew.     See  the  note  on  chap.  vii.  2. 

Of  Tarsus — no  mean  city]    In  the  notes  on  chap.  ix.  U.  1 


city  in  Cdicia,  a  citizen  of  no  mean  city  :  and,  I  beseech  thee, 
suit'er  me  to  speak  unto  the  people. 

40  And  when  he  had  given  hiin  license,  Paul  stood  on  the 
stairs,  and  '^  beckoned  with  the  hand  unto  the  people.  And 
when  there  was  made  a  great  sifence,  he  spake  unto  them  in 
the  Hebrew  tongue,  saying, 

f Ch. 9  U.fc 22.3.— gCh. 19.17. 


have  shown  that  Tarsus  was  a  city  of  considerable  importance, 
and  in  some  measure  a  rival  to  Rome  and  Athens ;  and  that 
because  of  the  services  rendered  to  the  Romans  by  the  inha- 
bitants, Julius  Cesar  endowed  them  with  all  the  rights  and 
privilrges  of  Roman  citizens.  When  St.  Paul  calls  it  no  mean 
city,  he  speaks  a  language  that  was  common  to  those  who  have 
had  occasion  to  speak  of  Tarsus.  Xenophon,  Cyri  Anabas.  i. 
calls  it  TToy^tv  ftcya\r]v  Kdi  tv&aijjiova,  a  great  and  JlouHshing 
city.  Josephus,  Ant.  lib.  i.  cap.  6.  sect.  6.  says,  that  it  w;is 
■nap'  aiiruif  roiv  ttoXcmv  r\  aJioAuyajrarr)  //ErpojroAif  ovaa,  the 
metropolis  and  most  retioiened  city  among  them,  (the  Cili- 
cians.)  And  Ammianus  Marcellinus,  xiv.  8.  says,  Ciliciam 
7'ars«s  nobilitol,  urbs  perspicabilis :  "Tarsus,  a  very  re- 
spectable city,  adorns  Cilicia." 

40.  Paul  stood  on  the  stairs]  Where  he  was  out  of  the  reach 
of  the  mob  ;  and  was  surrounded  by  the  Roman  soldiers. 

Beckoned  with  the  hand]  Waving  the  hand,  which  was  the 
sign  that  he  was  about  to  address  the  people.     So  Vincir,  says 
of  Turnus,  when  he  wished,  by  single  combat  between  him- 
self and  Eneas,  to  put  an  end  to  the  war : 
Significatque  manu,  et  magno  sic  incipit  ore: 
Parcite  jam,  Rutuli ;  et  vos  tela  inhibete,  Latini. 

ffe  beckoned  with  his  hand,  and  cried  out  with  a  loud  voice, 
Desist,  ye  Rutulians ;   and,  ye  Latins,  cease  from  throwing 
your  javelins. 

He  spake  «.re/othem  in  the  Hebrew  tongue]  Wh;itwas  called 
then  the  flebrew,  viz.  the  Chald^o-Syriac  ;  very  well  e.x-pn-ss- 
ed  by  the  Codex  liezm,  r>)  tSia  ita\cKTco,  in  their  own  dialect. 

Never  was  there  a  more  unriatural  division  than  that  in  this 
chapter:  it  ends  with  a  single  comma!  Tlie  best  division 
would  have  been  at  tlie  end  of  the  25th  verse. 

Paul's  embarkation  at  Tyre  is  very  remarkable.  The  sim- 
ple manner  in  which  he  was  escorted  to  the  ship  hy  the  disci- 
ples of  Tyre,  inen,  women,  and  children,  and  their  aftection- 
ate  and  pious  parting,  kneeling  down  on  the  shore  and  com- 
mending each  other  to  God,  are  both  impressive  and  edifying. 
Nothing  but  Christianity  could  have  produced  such  a  spirit  in 
persons,  who  now,  perhaps,  for  the  first  time,  saw  eacli  other 
in  the  flesh.  Every  true  Christian  is  a  child  of  God ;  and 
consequently,  all  children  of  God  have  a  close  spiritual  affinity. 
They  are  all  partakers  of  the  same  Spirit,  are  united  to  lh»" 
same  Head  ;  are  actuated  with  the  same  hope,  and  are  going 
to  the  same  heaven.  These,  love  one  another  with  pure  hcaiis 
fervently;  and  these  alone  are  capable  of  disinterested  and 
lasting  friendship.  Though  this  kind  of  friendship  cannot 
fail,  yet  it  may  err;  and  with  officious  all'ection  endeavour  to 
pi-event  us  from  bearing  a  necessary  and  most  honourable 
cross.  See  vei-ses  12,  13.  It  should  therefore  be  kept  within 
scriptural  bounds. 


CHAPTER  XXII. 

Paul,  in  his  address  to  the  people,  givesati  account  oj" his  birth  and  education,  1 — 3.  Hisprejudices  against  Christianity 
4,  5.  and  of  his  miraculous  conversion,  and  call  to  the  apostleship,  6 — 21.  The  Jews  hearing  him  say,  that  God  had  sen' 
him  to  preach  the  Gospel  to  the  Gentiles,  become  exceedingly  outrageous,  and  clamour/or  his  life,  22,  23.  The  chief  cap- 
tain  orders  him  to  be  examined  by  scourging;  but  he,  pleading  his  privilege  as  a  Roman  citizen,  escapes  the  torture,  24 — 
29.  The  next  day  the  chief  captain  brings  Paul  before  the  chief  priests  and  their  council,  30.  [A.  M.  cir.  4064.  A.  D.  cir. 
60.     An.  Olymp.  cir.  CCIX.  4.] 


MEN  *  brethren,  and  fathers,  hear  ye  my  defence,  which  1 
make  now  unto  you. 

2  (And  when  they  heard  that  he  spake  in  the  Hebrew  tongue 
to  them,  they  kept  the  more  silence  :  and  he  saith,) 

3  •>!  am  verily  a  man  which  am  a  Jew,  born  in  Tarsus,  a  city 
in  Cilicia,  yet  brought  up  in  this  city  '  at  the  feet  of  d  Gania- 

aCh.7.2.-bCh  21.39.  2  Cor, 11. :M.    Pliil.3.ri.— c  Dc.n.33.3.  2  I^inirs  4.  38.  Luke 
10.  39.-^C.h  5.31.-cCh.af..5 


NOTES. — Verse  1.  Men  brethren,  and  fathers]  A  Hebrew 
form  of  e.xpression  for  brethren  and  fathers :  for  two  classes 
only  are  addressed.     See  the  note  on  chap.  vii.  2. 

Hear  ye  my  defence]  Mod  rrn  ani>y.oytas,  this  apology  of 
mine:  in  this  sense  the  word  apology  was  anciently  under- 
stood :  hence  the  Apologies  of  tlie  primitive  Fatliers,  i.  p.  their 
defences  of  the  Christian  Religion.  And  this  is  its  proper  lite- 
ral meaning:  but  it  is  now  u.sed  only  as  implying  an  excuse 
for  improper  conduct.  That  this  is  an  abuse  of  the  term,  re- 
quires no  proof 

2.  Wlien  they  heard  that  he  spake  in  the  Hebrew  tongue] 
He  had  probably  been  traduced  by  the  Jews  of  Asia,  as  a  mere 
Gentile,  distinguished  ouly  by  his  virulence  against  the  Jew- 
ish religion  ;  which  virulence  proceeded  from  his  malice  and 
ignorance. 

3.  /  aw  verily  a  man  which  am  a  Jew]  A  periphrasis  for, 
I  am  really  a  Jeic  :  and  his  mentioning  this,  adds  weight  to 
the  conjecture  in  the  preceding  note.  He  shows  that  he  could 
not  be  ignorant  of  the  Jewish  religion  :  as  he  had  the  best  in- 
gtructer  in  it  which  Jerusalem  could  produce. 

Yet  brought  up,  &c.]    Bp.  Pearce  proposes  that  this  verse 


liel,  and  taught  •according  to  the  perfect  manner  of  the  law 
of  the  fathers,  and  <  was  zealous  toward  God,  ^  as  ye  all  are 
tins  day. 

4  h  And  I  persecuted  this  way  unto  the  death,  binding  and 
delivering  into  prisons  both  men  and  women  ; 

5  As  also  the  high-priest  doth  bear  me  witness,  and  i  all  the 

fChaiSO     Gal.l.H— ;  Rom.l0.2.-li  Ch,8.3.&26.9,  10,  11.   Phil. 3.6.    ITiiu.l. 


should  be  thus  read  and  translated  :  "  But  brought  up  in  this 
city  ;  instructed  at  tlie  feet  of  Gamaliel,  according  to  the  most 
exact  manner,  being  exceedingly  zealous  for  the  law  of  our 
fathers,  as  ye  all  are  this  day." 

Born  in  Tarsus]  See  the  notes  on  chap.  ix.  11.  and  xxi.  39. 

Feet  of  Gamaliel]  See  a  full  account  of  this  man  in  the  note 
on  chap.  v.  3-1. 

It  has  been  generally  supposed  that  the  phrase  brought  up 
at  the  feet,  is  a  reference  to  the  Jewish  custom,  viz.  that  the 
disciples  of  the  rabbins  sat  on  loxo  seats,  or  on  the  ground, 
whilst  the  rabbin  himse'.f  occupied  a  lofty  chair.  But  we 
rather  learn  from  Jewish  authority,  that  the  disciples  of  the 
rabbins  stood  before  their  teachers,  as  Vitringa  has  proved  in 
his  treatise  De  Synag.  Vit.  lib.  i.  p.  1.  cap.  7.  Kypke  therefore 
contends,  that  iraoa  ms  Koiai,  at  the  feet,  means  the  same  as 
■nKrioiov,  -near,  or  before,  which  is  not  an  unfrequent  mode  of 
speech  among  both  sacred  and  profane  writers.  Thus  in  chap, 
iv.  30,  37.  chap.  v.  2.  ztiOovv  irapa  tuvs  ttoJos  tiov  ottoto^wv, 
they  laid  it  at  the  apostles'  feet,  means  only,  they  brought  it 
to  the  apostles.  So  in  2  Maccab.  iv.  7.  irapa  iroias  riSri  tov  aSriv 
opuvTCi  KCifavoi',  they  sate  death  already  lying  at  their  feet ; 


Paul  gives  an  account  of  himself, 


THE  ACTS. 


and  of  his  conversion. 


estate  nf  the  elders:  '  from  whom  also  I  received  letters  unto 
the  bretViren,  and  went  to  Damascus,  to  bring  them  which 
were  there,  bound  unto  Jerusalem,  for  to  be  punished. 

6  And  k  it  came  to  pass,  that,  as  I  made  my  journey,  and  was 
come  nigh  unto  Damascus  about  noon,  suddenly  there  shone 
from  heaven  a  great  light  round  about  me. 

7  And  I  fell  unto  the  ground,  and  heard  a  voice  saying  unto 
me,  Saul,  Saul,  why  persecutes!  thou  met 

8  And  I  answered.  Who  art  thou.  Lord?  And  he  said  unto 
me,  I  am  Jesus  of  Nazareth,  whom  thou  persecutest. 

9  And  '  they  that  were  with  me  saw  indeed  the  light,  and 
were  afraid ;  but  they  heard  not  the  voice  of  him  that  spake 
to  me. 

10  And  I  said.  What  shall  I  do.  Lord  ■?  And  the  Lord  said  unto 
me.  Arise,  and  go  into  Damascus  ;  and  there  it  shall  be  told 
thee  of  all  things  which  are  appointed  for  thee  to  do. 

11  And  when  I  could  not  see  for  the  glory  nf  that  light,  being 
led  by  the  hand  of  them  that  were  with  me,  I  came  into  Da- 
mascus. 

12  And  "  one  Ananias,  a  devout  man  according  to  the  law, 
"  having  a  good  report  of  all  the  °  Jews  which  dwelt  there, 

13  Came  unto  me,  and  stood,  and  said  unto  me,  Brother  Saul, 
receive  thy  sight.  And  the  same  hour  I  looked  up  upon  him. 

14  And  he  said,  p  The  God  of  our  fathers  i  hath  chosen  thee, 
that  thou  shouldest  know  his  will,  and  '  see  "  that  Just  One, 
and  '  shouldest  hear  the  voice  of  his  mouth. 

15  "  For  thou  shalt  be  his  witness  unto  all  men  of  ^  what  thou 
hast  seen  and  heard. 


that  is,  as  the  Syriac  translator  has  properly  rendered  it,  they 
saw  death  immediately  before  them.  So  Themistius,  Or.  21. 
p.  341.  who  adds  the  term  by  which  the  phrase  is  explained, 
ET'  fai  T!\rt<jiijv  act  tm  SwafiCfw  Xa/iPavciv,  ante  pedes  id 
semper  et  prope  est,  ilHqui  accipere  potest.  Also  Lucian,  De 
Conscr.  Hist.  p.  669.  oiv  -napa  Tvolas  oi  cXiyx"'  ',  the  refutation 
of  which  is  tit  hand.  The  same  kind  of  form  occurs  in  the 
Hebrew,  Exod.  xi.  8.  All  the  people  that  are  at  thy  feet,  T'Sji^ 
heraglaica,  i.  e.  who  are  with  thee,  under  thy  command, 
2  Sam.  XV.  16.  And  the  king  went  out,  and  all  his  household 
v'jiia  beraglaiv,  at  his  feet ;  that  is,  with  him,  in  his  company. 
See  Kypke. 

According  to  the  perfect  manner]  That  is,  according  to 
that  strict  interpretation  of  the  law  ;  and  especially  the  tradi- 
tions of  the  elders,  for  which  the  Pharisees  were  remarkable. 
That  it  is  Pharisaism  that  the  apostle  has  in  view,  when  lie 
says  he  was  taught  according,  UKpifietav,  to  the  m.ost  exact 
iminner,  is  evident ;  and  heuce,  in  chapter  xxvi.  5.  he  calls 
Pharisaism  aKpi^e^arqv,  the  most  exact  system :  and  under 
it,  he  was  zealous  towards  God;  scrupulously  exact  in  every 
part  of  his  duty,  accompanying  this  with  reverence  to  the  Su- 
preiue  being,  and  deep  concern  for  his  honour  and  glory. 

4.  I  persecuted  this  jeay]  Tavrriv  rrjv  oiov  ;  this  doctrine, 
this  way  of  worshipping  God,  and  arriving  at  a  state  of  bless- 
edness.    See  on  chap.  ix.  2. 

Binding  and  delivering  into  prisons']  See  on  chap.  viii. 
3.  ix.  2. 

T).  The  high-priest  doth  bear  me  witness,  &c.]  He  probably 
referred  to  tlie  letters  of  authority,  which  he  had  received 
from  the  high-priest ;  and  the  tchole  estate  of  the  elders,  irav 
TO  TTpcaPvTCpiov,  thc  whole  of  the  presbytery,  that  is,  the  san- 
hedrim: and  it  is  likely  that  ho  had  those  letters  to  produce. 
This  zeal  of  his  against  Christianity,  was  an  ample  proof  of 
his  sincerity  as  a  Pharisaical  Jew. 

6 — 13.  As  I  made  my  journey,  &c.]  See  the  whole  of  this 
account,  and  all  the  particular  circumstances,  considered  at 
large  in  the  notes  on  chap.  ix.  1,  &c.  and  the  observations  at 
the  conclusion  of  that  chapter. 

14.  And  see  that  Just  One]  The  Lord  Jesus,  called  the  Just 
One,  in  opposition  to  the  Jews,  who  crucified  him  as  a  male- 
factor :  see  the  note  on  chap.  vii.  52.  This  is  an  additional 
proof  that  Jesus  Christ  did  actually  appear  unto  Saul  of  Tarsus. 

15.  IViou  shalt  be  his  witness  unto  all]  Thou  shalt  proclaim 
Christ  crucified,  both  to  Jews  and  Gentiles. 

16.  Arise  and  be  baptized]  Take  now  the  profession  of 
Clirist's  faith  most  solemnly  upon  thee,  by  being  baptized  in 
tlie  name  of  Father,  Son,  and  Holy  Spirit. 

Wash  away  thy  sins,  &c.]  Let  this  washing  of  thy  body 
represent  to  thee  the  washing  away  of  thy  sins  ;  and  know 
that  this  washing  nway  of  sin  can  be  received  only  by  in- 
voking the  name  of  the  Lord. 

17.  When  I  was  come  again  to  Jerusalem]  It  is  likely  that 
he  refers  to  the  first  journey  to  Jerusalem,  about  three  years 
after  his  conversion,  chap.  ix.  25,  26.  and  Gal.  i.  18. 

I  was  in  a  tranced]  This  circumstance  is  not  mentioned  any 
where  else,  unless  it  be  that  to  which  himself  refers  in  2  Cor. 
xii.  2 — 4.  when  he  conceived  himself  transported  to  the  third 
heaven  ;  and  if  the  case  be  the  same,  the  appearance  of  Jesus 
Christ  to  him,  and  the  command  given,  are  circumstances  re- 
lated only  in  this  place. 

y^-  '  imprisoned  and  beat  in  every  synagogue]  This  shows 
nf  th-^'^  iictive  instrument  Saul  of  Tarsus  was,  in  the  hands 
fnlinii,!  persecuting  priesthood ;  and  how  very  generally  the 
at  thiH  t?m°J,  *^'^i  "'^'"^  persecuted,  and  how  difficult  it  was 
at  this  tune  to  profess  Christianity. 

428 


16  And  now  why  tarriest  thou  1  arise,  and  be  baptized,  "  and 
wash  away  thy  sins,  ^  calling  on  the  name  of  the  Lord. 

17  And  ^  it  came  to  pass,  that,  when  I  was  come  again  to  Je- 
rusalem,  even  while  I  prayed  in  the  temple,  I  was  in  a  trance; 

18  And  '  saw  him  saying  unto  me,  '  Make  haste,  and  get  thee 
quickly  out  of  Jerusalem  :  for  they  will  not  receive  thy  testi- 
mony concerning  me. 

19  And  I  said,  Lord,  >>  they  know  that  I  imprisoned  and  '  beat 
in  every  synagogue  them  that  believed  on  thee  : 

20  d  And  when  the  blood  of  thy  martyr  Stephen  was  shed,  1 
also  was  standing  by,  and '  consenting  unto  his  death,  and  kept 
the  raiment  of  them  that  slew  him. 

21  And  he  said  unto  me,  Depart :  '  for  I  will  send  thee  far 
hence  unto  the  Gentiles. 

22  If  And  they  gave  him  audience  unto  this  word,  and  then 
lifted  up  their  voices,  and  said,  ^  Away  with  such  a.  fellow 
from  the  earth :  for  it  is  not  fit  that  h  he  should  live. 

23  And  as  they  cried  out,  and  cast  otr//iejr  clothes,  and  threw 
dust  into  the  air, 

24  The  chief  captain  commanded  him  to  be  brought  into  the 
castle,  and  bade  that  he  should  be  examined  by  scourging ; 
that  he  might  know  wherefore  they  cried  so  against  him. 

25  H  And  as  they  bound  him  with  thongs,  Paul  said  unto  the 
centurion  that  stood  by,  >  Is  it  lawful  for  you  to  scourge  a  man 
that  is  a  Roman,  and  uncondemned  1 

26  When  the  centurion  heard  that,  he  went  and  told  the  chief 
captain,  saying.  Take  heed  what  thoudoest :  for  this  man  is  a 
Roman. 

yChS.ae.  SCor.12.2.— z  Verse  14.— aMaU.lO.  14— b  Verse  4.— c  Mill.  10.17.  - 
dCh.7.5S.-e  Luken.4S.  ChS-l  Rom.1.33.— f  Ch.9  15.fc  13.8,46, 47.t  18.6.t  26. 
17.  Kom.l.5.&  n,13.&15.16.  Oal.  1.15,  I6.&,2.7,  8.  Eph. 3.7,8.  1  Tiin.a.7.  2  Tim. 
1.11.— sCh,81.36.— hCh.S5.a4— iCh.16,37. 


20.  Wlien  the  blood  of  thy  martyr  Stephen  was  shed]  See  on 
chap.  vii.  58.  viii.  1.  All  these  things  Paul  alleged  as  reasons 
why  he  could  not  expect  to  be  received  by  the  Christians  ;  for 
how  could  they  suppose  that  such  a  persecutor  could  be  con- 
verted ■? 

21.  /  will  .9end  thee  far  hence  unto  the  Gentiles.]  This  was 
the  particular  appointment  of  St.  Paul :  he  was  the  Apostle  of 
the  Gentiles  ;  for  though  he  preached  frequently  to  the  Jews, 
yet,  lo  preach  the  Gospel  to  the  Gentiles,  and  to  write  for  the 
conversion  and  establishment  of  the  Gentile  world,  were  his 
peculiar  destination.  Hence  we  find  him  and  his  companions 
travelling  every  where ;  through  Judea,  Phoenicia,  Arabia, 
Syria,  Cilicia,  Pisidia,  Lycaonia,  Painphylia,  Galatia, 
Phrygia,  Macedonia,  Greece,  Asia,  the  isles  of  the  Mediter- 
ranean Sea,  the  isles  of  the  jEgean  Sea,  Italy ;  and  some  add 
Spain,  and  even  Britain.  This  was  the  diocese  of  this  primi- 
tive bishop  :  none  of  the  apostles  travelled,  none  preached, 
none  laboured  as  this  man ;  and,  we  may  add,  none  was  so 
greatly  owned  of  God.  The  Epistles  of  Peter,  John,  James, 
and  Jude,  are  great  and  excellent ;  but  when  compared  with 
those  of  Paul,  however  glorious  they  may  be,  they  have  no 
glory,  comparatively,  by  reason  of  that  glory  which  excelleth. 
Next  to  Jesus  Christ,  St.  Paul  is  the  glory  of  the  Christian 
church.     Jesus  is  the  foundation  ;  Paul,  the  master-builder. 

22.  TTiey  gave  him  audience  unto  this  ^cord]  Namely,  that 
God  had  sent  him  to  the  Gentiles :  not  that  they  refused  to 
preach  the  law  to  the  Gentiles,  and  make  them  proselytes :  for 
this  they  were  fond  of  doing,  so  that  our  Lord  says,  they  coin- 
passed  sea  and  land  to  make  a  proselyte ;  but  they  under- 
stood the  apostle  as  stating,  that  God  had  rejected  them,  and 
called  the  Gentiles  io  be  his  peculiar  people  in  their  place ; 
and  this  they  could  not  bear. 

Atcay  with  such  a  fellow]  According  to  the  law  of  Moses, 
he  who  attempted  to  seduce  the  people  to  any  strange  worship, 
was  to  be  stoned,  Deut.  xiii.  15.  The  Jews  wished  to  insinu- 
ate that  the  apostle  was  guilty  of  this  crime,  and  that  there- 
fore he  should  be  stoned,  or  put  to  death. 

23.  Cast  q^ their  clothes]  Bp.  Pearce  supposes  that  shaking 
their  upper  garments,  is  all  that  is  meant  here ;  and  that  it 
was  an  ancient  custom  for  men  to  do  so,  when  highly  pleased, 
or  greatly  irritated  :  but  it  is  likely,  that  some  of  them  were 
now  actually  throwing  off  their  clothes,  in  order  to  prepare  to 
stone  Paul. 

ThretD  dust  into  the  air]  In  sign  of  contempt,  and  by  way 
of  execration.  Shimei  acted  so  in  order  to  express  his  con- 
tempt of  David,  2  Sam.  xvi.  13  where  it  is  said,  he  cursedhim 
as  he  went ;  and  threw  stones  at  him  ;  or,  as  the  margin,  he 
dusted  hi7n  with  dvst.  Their  throwing  dust  in  the  air,  was 
also  expressive  of  extraordinary  rage  and  vindictive  malice. 
The  apostle  being  guarded  by  the  Roman  soldiers,  was  out  of 
the  power  of  the  mob  ;  and  their  throwing  dust  in  the  air,  not 
only  showed  their  rage,  but  also  their  vexation,  that  they 
could  not  get  the  apostle  into  their  power. 

24.  Examined  by  scourging]  As  the  chief  captain  ilid  not 
understand  the  Hebrew  language,  he  was  ignorant  of  the 
charge  brought  against  Paul,  and  ignorant  also  of  the  defence 
which  the  apostle  had  made  ;  and  as  he  saw  that  they  grew 
more  and  more  outrageous,  he  supposed  that  Paul  must  have 
given  them  the  highest  provocation;  and  therefore  he  deter- 
mined to  put  him  to  the  torture,  in  order  to  find  out  the  nature 
of  his  crime.  The  practice  of  putting  people  to  the  rack,  in 
order  to  make  them  confess,  has,  to  the  disgrace  of  human 
nature,  existed  in  all  countries. 

25.  And  as  they  bound  him,  &c.]  They  were  going  10  tie  him 
to  a  post,  that  they  might  scowrge  him. 


Re  prays  that  they  may  he 


27  Then  the  chief  captain  came,  and  said  unto  him,  Tell  me, 
art  thou  a  Roman  1  He  said,  Yea. 

28  And  the  chief  cnptain  answered,  With  a  great  sum 
obtained  I  this  freedom.  And  Paul  said.  But  I  waa  free- 
horn. 

29  Thjn  straightway  they  departed  from  him  which  should 
kave  k  examined  him  :  and  the  chief  captain  also  was  afraid, 

k  Or,  tortured  him.— 1  Ch.Sl  34  &a!.  10,  28.  St  25.26. 


CHAPTER  XV [ I .  sanct ified  and  prese rved/rom  evU 

after  he  knew  that  he  was  a  Roman,  and  because'he  had  bound 
him. 

30  If  On  the  morrow,  because  he  would  have  known  the 
'  certainty  wherefore  he  was  accused  of  the  Jews,  he  loosed 
hiin  from  his  bands,  and  commanded  the  "  chief  priests  and 
all  their  council  to  appear  ;  and  brought  Paul  down,  and  set 
him  before  them. 

in  Matt  36.3,  B9  ft  27.1,  a,  12.  P».125.3. 


Is  it  lawfut,&c.]  The  Roman  law  absolutely  forbad  the  bind- 
ing of  a  Roman  citizen.     See  the  note  on  chap.  xvi.  37. 

28.  iVith  a  great  sum  obtained  I  tins  freedom]  So  it  appears 
that  the  freedom,  even  of  Rome,  might  he  purchased)  ana  that 
it  was  sold  at  a  very  high  price. 

■  But  I  teas  hee-borii]  It  has  been  generally  believed  that  the 
inhabitants  of  Tarsus,  born  in  that  city,  had  the  same  rights 
and  privileges  as  Roman  citizens,  in  consequence  of  a  charter 
or  grayit  from  Julius  Cesar.  Calmet  disputes  this,  because 
Tarsns  was  a.  free,  not  a  colonial  cily;  and  he  supposes  that 
Paul's  father  might  have  been  rewarded  with  tlie  freedom  of 
Rome  for  .some  military  services;  and  that  it  was  in  conse- 
quence of  thi.i  that  Paul  was  born  free.  But,  that  the  city  of 
Tarsus  had  such  privileges,  appears  extremely  probable.  In 
chap.  xx-i..39.  Paul  says  he  was  born  at  Tarsus  in  Cilicia,  and 
in  this  chap.  ver.  28.  he  says  he  was  free-horn  ;  and  at  ver.  26. 
he  calls  himself  a  Roman  ;  as  he  does  also  chap.  xvi.  37.  Fnmi 
whence  it  has  been  concluded,  with  every  show  of  reason, 
that  Tarsus,  though  no  Roman  colony,  yet  had  this  privilege 
granted  toil,  that  its  native.*  should  becitlzensof  Rome.  Pliny, 
in  Hist.  Nat.  lib.  v.  27.  tells  us  that  Tarsus  icas  a  free  city. 
And  Appian,  De  Bella  Civt.  lib.  v.  p.  11)77.  Ed.  Tollii,  says  that 
Anthony,  Tapacaf  €\ev9epov{  rjtpiei,  koi  artXcij  (popcov,  made 
the  people  of  Tarsus  free,  and  discharged  them  from  pai/ing 
tribute.  Dio  Cassius,  lib.  xlvii.  p.  50S.  Edit.  Reimar.  farther 
tells  us,  Adeo  Cce~sari  priori,  et  ejus  gratia  etium  posteriori, 
favebat  Tarsenses,  ut  urhemsuam  pro  Tarso,  JuLiopor.iN,  vo- 
caverint ;  "  that,  for  the  aflTection  which  the  people  of  Tarsus 
bare  to  Julius  Cesar,  and  afterward  to  Augustus,  the  latter 
caused  their  city  to  be  called  Juliopolis."  The  Greek  text  is 
as  follows— avrrj  irpo0iX(.jy  rw  Kaiaapi  irpurcput,  Kat  Si  'CKtivov 
T(j)  dKVTcpM  hi  Ta,o<T£if  dX'^v,  o>r'-  Kai  IfuXionrtiXii'  atpai  ait'  av- 
Tov  perovuiiarrt.  To  which  I  add,  that  Philo,  de  Virt.  Vol.  II.  p. 
687.  Edit,  Mang.  makes  Agrippa  say  to  Caligula,  <pi\oiv  cviwv 
narpiiai  iXaj  r/jf  PodpaiKTu  ij^iwaai  ttiAitciuc  you  have  made 
whole  countries,  to  which  your  friends  belong,  to  be  citizens 
of  Rome.  .See  the  note  on  chap.  xxi.  39.  These  testimonies 
are  of  weight  sufficient  toshow  thatPaul,  by  being  born  at  Tar- 
sus, might  have  been  free-born,  and  a  Roman.  See  Bishop 
Pearce,  on  Acts  xvi.  37. 

29.  After  he  knew  that  he  teas  a  Roman]  He  who  was  going 
to  scourge  him,  durst  not  proceed  to  the  torture,  when  Paul 
declared  himself  to  be  a  Roman.  A  passage  from  Cicero, 
Orat.  pro.  Verr.  Act.  ii.  lib.  v.  64.  throws  the  fullest  light  on 
this  place — lUe,  quisquis  erat,  quem  tu  in  crucem  rapiebas, 
qui  tibi  esset  ignotus,  cum  civera  se  Romanum  esse  dicerct, 
apud  te  Prajtorem,  si  non  efTugium,  ne  moram  quidem  mortis 
mentione  atque  usurpatione  civitatis  assequi  potuit.  "  Who- 
Bocver  he  miglit  be  whom  thou  wert  hiurying  to  the  rack, 
were  he  even  unknown  to  thee,  if  he  said  that  he  was  a  Ro- 
man citizen,  he  would  necessarily  obtain  from  thee,  the  Prae- 
tor, by  the  simple  mention  of  Rome,  if  not  an  escape,  yet  at 
least  a  delay  of  his  punishment."  The  vrhole  of  the  sixty-  i 
fourth  and  sixty-fifth  sections  of  this  oration,  which  speaks  so  i 
pointedly  on  this  subject,  are  worthy  of  consideration.  Of  this  i 
privilege,  he  farther  says,  lb.  in  cap.  Ivii.  Itlavox  et  exclaina- 
Ito  Civis  Romanus  sum,  qum  sizpe  7nuUis  in  ultimis  ierris 
opem  inter  harharos  et  salutem  tulit,  &c.— That  exclamation, 
/  am  a  Roman  citizen,  which  oftentimes  has  brought  assist- 
ance and  safety,  even  among  barbarians,  in  the  remotest  parts 
of  the  earth,  &o. 
Plutarch,  likewise,  in  his  Life  ofPompey,  (Vol.  III.  p.  445. 


Edit.  Bryan.)  says,  concerning  the  behaviour  of  tlie  pirales 
when  they  had  taken  any  Roman  prisoner,  E(cf  ii'O  6c  riv  vffpi- 
TiKOTOTou  K.  T.  X.  v^hat  teas  the  most  conttimnlious  teas  this ; 
tchen  any  of  those  irhom  they  had  made  captives,  cried  out, 
Ptofiaioi  civai,  that  he  was  A  Komavi,  and  told  them  his  name, 
they  pretended  tu  he  surprised,  and  be  in  a  fright,  and  smote 
upon  their  thighs,  and  fell  dotcn  (on  their  knees)  to  him,  he- 
seeching  him  to  pardon  them  !  It  is  no  wonder  then  that  the 
torturerdesisted,  when  Paul  cried  out  that  he  was  a /?»man;  and 
that  the  chief  captain  was  alarmed,  because  he  had  bound  him. 
30.  He— commanded— all  their  council  to  appear]  Instead  of 
tXdciv,  to  come,  which  we  translate  to  appear;  avvcXdr.iv,  to 
assemble,  or  meet  together,  is  the  reading  of  ACE.,  nearly 
twenty  others  ;  the  JSthiopic,  Arabic,  Vulgate.  Chrysoslom, 
and  Theophylact ;  this  reading  Griesbach  has  received  into 
the  text :  and  it  is  most  probably  the  true  one ;  as  the  chief 
captain  wished  to  know  the  certainty  of  the  matter,  he  desired 
the  Jewish  council,  or  sanhedrim,  to  assemble,  and  examine 
the  business  thoroughly,  that  he  might  know  of  what  the  apos- 
tle was  accused  ;  as  the  law  would  not  permit  him  to  proceed 
against  a  Roman  in  any  judicial  way,  but  on  the  clearest  evi- 
dence :  and  as  he  understood  that  the  cause  of  their  enmity 
was  something  tliat  concerned  their  religion;  he  consitJered 
the  sanhedrim  to  be  the  most  proper  judge,  and  thereforecom- 
manded  tliein  to  assemble ;  and  there  is  no  doubt  tliat  himself, 
and  a  sufficient  number  of  soldiers,  took  care  to  altentJ,  as  the 
person  of  Paul  could  not  be  safe  in  the  hands  of  persons  so 
prejudiced,  unprincipled,  and  enraged. 

This  chapter  should  end  with  the  twenty-ninth  verse,  and 
the  following  should  begin  with  the  thirtieth ;  this  is  the  most 
natural  division,  and  is  followed  by  some  of  the  most  correct 
editions  of  the  original  text. 

1.  In  his  address  to  the  council,  Paul  asserts  that  he  is  a  yeto, 
born  of  and  among  Jews;  and  that  he  had  a  regular  Jetcish 
edncation:  and  he  lakes  care  to  observe,  that  he  had  early 
imbibed  all  the  prejudices  peculiar  to  his  countrymen ;  and 
had  given  the  fullest  proof  of  this  in  his  persecution  of  the 
Christians.  Thus,  his  assertions,  concerning  the  unprofita- 
bleness of  the  legal  ceremonies,  could  neither  be  attributed  to 
ignorance  nor  indifference.  Had  a  Gentile,  no  matter  how 
learned  or  eminent,  taught  thus,  his  whole  teaching  would 
have  been  attributed  to  ignorance,  prejudice,  and  envy.  God, 
therefore,  in  his  endless  mercy,  made  use  of  a  most  eminent, 
learned,  and  bigoted  Jete,  to  demonstrate  the  nullity  of  the 
whole  Jewisli  system,  and  show  the  »  ecessj'ry  of  the  Gospel  of 
Jesus  Christ. 

2.  At  the  close  of  this  chapter,  Dr.  Dodd  has  the  fnllowingju- 
dicious  remark  : — "As  unrighteous  as  it  was  in  the  Roman 
officer,  on  this  popular  clamour,  to  attempt  putting  this  holy 
apostle  to  the  torture  ;  so  reasonable  was  St.  Paul's  plea  as  a 
Roman  citizen,  to  decline  that  suffering.  It  is  a  prudence  wor- 
thy the  imitation  of  the  bravest  of  men,  not  to  throw  themselves 
into  unnecessary  difficulties.  True  courage  widely  differs  from 
rash  and  heedless  temerity  :  nor  are  we  under  any  obligation, 
as  Christians,  to  give  up  our  civil  privileges,  which  ought  to 
be  esteemed  as  the  gift  of  God,  to  every  insolent  and  turbulent 
invader.  In  a  thousand  circumstances,  gratitude  to  God,  and 
duty  to  meti,  will  oblige  us  to  insist  upon  them  :  and  a  gene- 
rous concern  for  those  who  may  come  after  us,  should  engage 
us  to  labour  to  transmit  them  to  posterity  improved,  rather 
than  impaired."  This  should  be  an  article  in  the  creed  of 
every  genuine  Briton. 


CHAPTER   XXIII. 

Paul,  dcfenditig  himself  before  the  high-priest,  he  commands  him  to  be  smitten  on  the  motith,  1,  2.  Paul  sharply  reproves 
him,  and  being  reproached  J  or  this  by  one  of  the  attendants,  accounts  for  his  conduct,  3—5.  Seeing  that  the  assembly 
wascomposed  of  Pharisees  arid  Sadducees.  and  that  he  could  expect  no  justice  from  his  judges,  he  asserts  that  it  teas  for 
Ais  belief  in  the  resurrection,  that  he  tnas  called  in  que.itiott  ;  on  tthich  the  Pharisees  declareln  his  favour,  6—9.  A  great 
dissension  arises,  and  the  chief  captain,  fearing  lest  Paul  should  be  pulled  to  pieces,  brings  him  into  the  castle,  10.  He 
IS  comforted  by  a  dream,  11.  More  than  forty  persons  conspire  his  death,  12—15.  Paul's  sister's  son,  hearing  of  it,  in- 
Jorms  the  captain  of  the  guard,  16—22.  He  sends  Paul  by  night  utider  a  strong  escort  of  horse  and  foot,  to  Cesarea,  to 
telix  ;  and  with  him  a  letter,  stating  the  circumstances  of  the  case,  23—33.  They  arrive  at  Cesarea,  and  Felix  pro- 
mises him  a  hearing  when  his  ace u.ters  shall  come  doten,  34,  35.  [A.  M.  cir.  4064.  A.  D.  cir.  60.  An.  Olynip.  cir.  CCIX  4.] 
AND  Paul,  earnestly  beholding  the  council,  said.  Men  and 
brethren,  *  I  have  lived  in  all  good  conscience  before  God 

until  tills  day. 


'Ch.2l.lS.   lCnr.(.4.  2  Cor.  1. 13.&  4.2. 


1.1  3.  Heb.1319. 


N()TES._Ver8e  1. 1  have  lived  in  all  good  conscience]  Some 
people  seem  to  have  been  unnecessarily  stumbled  with  this 
expression.  What  does  the  apostle  mean  by  if!  Why,  that 
while  he  was  a  Jew,  he  was  one  from  principle  of  conscience  : 
that  what  he  did,  while  he  continued  Jew,  he  did  from  the 
same  principle :— that  when  God  opened  his  eyes  to  see  the 
nature  of  Christianity,  he  became  a  Christian,  because  God 
persuaded  Ins  conscience  that  it  was  right  for  him  to  become 


2  And  the  high-priest  Ananias,  commanded  them  that  stood 
by  him,  •>  to  smite  him  on  the  mouth. 

3  Then  said  Paul  unto  him,  God  shall  smite  thee,  thou  whited 

bl  Kmes2S.24.  Jer  30.2.   John  IB.ffi. 


one.  That,  in  a  word,  he  was  sincere  through  the  whole 
course  of  his  religious  life ;  and  his  conduct  had  borne  the 
most  unequivocal  proofs  of  it.  The  apostle  means,  therefore^ 
that  there  was  no  part  of  his  life  in  which  he  acted  as  a  disho 
nest  or  hypocritical  man :  and  that  he  was  now  as  fully  deter- 
mined to  maintain  his  profession  of  Christianity,  as  he  ever 
was  to  maintain  that  of  Judaism,  previously  to  his  acquaint- 
ance with  the  Christian  religion. 
429 


Paul  sets  the  Pharisees  and    THE  ACTS. 

wall:  for  sittest  thou  to  judge  me  after  the  law,  and  « com- 
ma ndest  me  to  be  smitten  contrary  to  the  law  ^ 

4  And  they  that  stood  by  said,  Revilestthou  God's  high  priest  1 

5  Then  said  Paul,  d  I  wist  not,  brethren,  that  he  was  the  high 
priest :  for  It  is  written,  '  Thou  shalt  not  speak  evil  of  the  ru- 
ler of  thy  people.  ,     ,         .,  1  D   JJ 

6  H  But  when  Paul  perceived  that  the  one  part  were  Saddu- 
cees  and  the  other  Pharisees,  he  cried  out  in  the  council. 
Men' and  brethren,  <  I  am  a  Pliarisee  the  son  of  a  Pharisee  : 
«  of  the  hope  and  resurrection  of  the  dead  I  am  called  in  ques- 

7  And  when  he  had  so  said,  there  arose  a  dissension  be- 
tween the  Pharisees  and  the  Sadducees  :  and  the  multitude 
was  divided.  ... 

8  h  For  the  Sadducees  say  that  there  is  no  resurrection,  nei- 
ther angel,  nor  spirit :  but  the  Pharisees  confess  both. 

9  And  there  arose  a  great  cry  :  and  the  scribes  that  were  of 
the  Pharisees'  part  arose,  and  strove,  saying,  ■  We  find  no  evil 

c  Lev  19  36  Deul.25.1,  2.  John  7  5I.-d  Ch.24. 17.-e  E.xo(l.2a.a8.  Eccles  in.aO. 
2Pci.a,io.Ju.k9.-fCh.i»5    Phil'3  5— jCh  24.15.  ai-fcM  6,a:.'8.y.-h  Mall.32 


Sadducees  into  mutual  opposition. 


in  this  man  :  but  k  if  a  spirit  or  an  angel  hath  spoken  to  him, 
'  let  us  not  fight  against  God. 

10  II  And  when  there  arose  a  great  dissension,  the  chief  cap- 
tain, fearing  lest  Paul  should  have  been  pulled  in  pieces  of 
them,  commanded  the  soldiers  to  go  down,  and  to  take  him  by 
force  from  among  them,  and  to  bring  him  into  the  ca^le. 

11  And  "the  night  following,  the  Lord  stood  by  him,  and 
said.  Be  of  good  cheer,  Paul :  for  as  thou  hast  testified  of  me 
in  Jerusalem,  so  must  thou  bear  witness  also  at  Rome, 

12  Tl  And  when  it  was  day,  "  certain  of  the  Jews  banded  to- 
gether, and  bound  themselves  °  under  a  curse,  saying  that  they 
would  neither  eat  nor  drink  till  they  had  killed  Paul. 

13  And -they  were  more  than  forty  which  had  made  this  con- 
spiracy. 

14  And  they  came  to  the  chief  priests  and  elders,  and  sai^, 
We  have  bound  ourselves  under  a  great  curse,  that  we  will  eat 
nothing  until  we  have  slain  Paul. 

15  Now,  therefore,  ye,  with  the  council,  signify  to  the  chief 

23.  Mk.12.18.  Lk.a0.27.-i  Ch.2£.ari.&Sfi  31.— k  Ch.a2.7. 17, 18.-lCh  5  39.— m  Ch. 
18  9.&  27  23,  24  -  n  Ver  31    id    Ch  25.3.— o  Or,  with  »n  oalh  of  execration. 


2.  The  high-priest  Ananias]  There  was  a  high-priest  of  this 
name  who  was  sent  a  prisoner  to  Rome  by  Quadratus,  gover- 
nor of  Syria ;  to  give  an  account  of  the  part  he  took  in  the 
tpiarrel  between  the  Jews  and  the  Samaritans;  see  Joseph. 
Antiq.  lib.  xx.  cap.  6.  s.  8.  bntwhether  he  ever  returned  again 
to  Jerusalem,  says  Dr.  Lightfoot,  is  uncertain  ;  still  more  un- 
certain whether  he  was  ever  restored  to  the  office  of  high- 
priest;  and  most  uncertain  of  all,  whether  he  filled  the  chair 
at  the  time  Paul  pleaded  his  cause ;  which  was  some  years 
after  Felix  was  settled  in  the  government.  But  Krebs  has 
proved  that  this  very  Ananias,  on  being  examined  at  Rome, 
was  found  innocent,  returned  to  Jerusalem,  and  was  restored 
to  the  higli-priesthood  ;  see  Joseph.  Antiq.  lib.  xx.  cap.  9.  s.  2. 
but  of  his  death  1  find  nothing  certain.  See  Krebs  on  this 
place,  (Observat.  in  Nov.  Testament,  e  Flavio  Josepho)  who 
successfully  controverts  the  opinion  of  Dr.  Lightfont,  men- 
tioned at  the  beginning  of  this  note.  There  was  one  Ananias, 
who  is  said  to  have  perished  in  a  tumult  raised  by  his  own 
son,  about  five  years  after  this  time ;  see  Joseph.  Anlii|.  lib.  x. 
cap.  9.  War,  lib.  ii.  cap.  17. 

To  smite  him  on  the  month]  Because  he  professed  to  have 
a  gSod  conscience  while  believing  on  Jesus  Christ,  and  pro- 
pagating his  doctrine. 

3.  God  shall  smile  thee,  thou  whiled  wall]  Thou  hypocrite  ! 
who  sittest  on  the  seat  of  judgment,  pretending  to  hear,  and 
seriously  weigh  the  defence  of  an  accu.sed  person  ;  wlio  must 
in  justice  and  equity  be  presumed  to  be  innocent,  till  he  is 
proved  to  be  guilty  ;  and,  instead  of  acting  according  to  the 
law,  commandest  me  to  be  smitten  contrary  to  the  law,  which 
always  has  the  person  of  the  prisoner  under  its  protection  ; 
nor  ever  suffers  any  penalty  to  be  inflicted,  but  what  is  pre- 
scribed as  the  just  punishment  for  the  offence.  As  if  he  had 
said,  "  Thinkest  thou  that  God  will  suffer  such  an  insult  on 
his  laws,  on  justice,  and  on  humanity,  to  pass  unpunished  V 

5.  I  wist  not,  brethren,  that  he  teas  the  high-priest]  After 
all  the  learned  labour  that  has  been  spent  on  this  subject,  the 
simple  meaning  appears  plainly  to  be  this : 

Sl  Paul  did  not  know  that  Ananias  was  high-priest;  he 
had  been  long  absent  from  Jerusalem ;  political  changes 
were  frequent ;  the  high-priesthood  was  no  longer  in  succes- 
sion, and  was  frequently  bought  and  sold  ;  the  Romans  put 
down  one  high-priest  and  raised  up  another,  as  political  rea- 
sons dictated.  As  the  person  of  Ananias  might  have  been 
wliolly  unknown  to  him  ;  as  the  hearing  was  very  sudden, 
and  there  was  scarcely  any  time  to  consult  the  formaUties  of 
justice:  it  seems  very  probable  that  St.  Paul,  if  he  ever  had 
known  the  person  of  Ananias,  had  forgotten  him  ;  and  as,  in  a 
council  or  meeting  of  this  kind,  the  presence  of  the  high- 
priest  was  not  indispensably  necessary,  he  did  not  know  that 
the  person  who  presided  was  not  the  Sagan,  or  high-priest's 
deputy,  or  some  other  person  put  into  the  seat  for  the  time  be- 
ing. I  therefore  understand  the  words  above  in  their  most 
obvious  and  literal  sense.  He  knew  not  who  the  person  was, 
and  God's  Spirit  suddenly  led  him  to  denounce  the  divine  dis- 
pleasure against  him. 

TTiou  shalt  not  speak  evil  of  the  ruler  of  thy  people]  If  I 
had  known  he  was  the  high-priest,  I  should  not  have  publicly 
pronounced  this  execration  ;  for  respect  is  due  to  his  person 
for  the  sake  of  his  office.  I  do  not  see  that  Paul  intimates  that 
he  had  done  any  thing  through  inadvertence ;  nor  does  he 
here  confess  any  fault ;  he  states  two  facts  :— 1.  That  he  did 
not  know  him  to  be  the  high-priest.  2.  That  such  an  one  or 
any  ruler  of  the  people  should  be  reverenced.  But  he  neither 
recalled  nor  maae  an  apology  for  his  words  :  he  had  not  com- 
mitted a  trespass,  and  he  did  not  acknowledge  one.  We  must 
beware  how  we  attribute  either  to  him  in  the  case  before 
us. 

6.  lam  a  Pharisee,  the  son  of  a  Pharisee]  Instead  of  <t>af)i- 
aaiov,  of  a  Pharisee ;  ABC,  some  others,  with  the  Syriac  and 
Vulgate,  have  ^apiaaimv,  of  the  Pharisees  ;  which,  if  acknow- 
ledged to  be  the  genuine  reading,  would  alter  the  sense  thus, 
lam  a  Pharisee,  and  a  disciple  of  the  Pharisees,  for  so  the 
Word  son  is  frequently  understood. 

Of  the  hope  of  the  resurrection.]    Concerning  the  hope  of 

the  resurrection ;  the  xat,  and,  being  here  redundant :  indeed 

}j"  omitted  by  the  Syriac,  all  the  Arabic,  and  the  Ethiopic. 

Bi.  raul  had  preached  the  resurrection  of  the  dead,  on  the 

430 


foundation  and  evidence  of  the  resurrection  of  Christ.  For 
this,  he  and  tlie  apostles  were,  sometime  before,  imprisoned 
by  the  high-priest  and  elders,  ch.  iv.  1 — 3.  and  v.  17.  because 
they  preached  through  Jesus,  the  resurrection  of  the  dead. 
This  they  could  not  bear;  for,  if  Jesus  Christ  rose  from  the 
dead,  their  malice  and  wickedness,  in  putting  him  to  death, 
were  incontrovertibly  established. 

7.  And  the  multitude  was  divided]  St  Paul,  perceiving  the 
assembly  to  consist  of  Pharisees  and  Sadducees,  and  finding 
he  was  not  to  expect  any  justice,  thought  it  best  thus  to  divide 
the  council,  by  introducing  a  question  on  which  the  Saddu- 
cees and  Pharisees  were  at  issue.  He  did  so  ;  and  the  Phari- 
sees immediately  espoused  his  side  of  the  question,  because 
in  opposition  to  the  Sadducees,  whom  they  abhorred,  as  irre- 
ligious men. 

8.  The  Sadducees  say  that  titere  is  no  resurrection]  It  is 
strange,  since  these  denied  a  future  state,  that  they  observed 
the  ordinances  of  the  law ;  for  they  also  believed  the  five  books 
of  Moses  to  be  a  revelation  from  God  ;  yet  they  liad  nothing  in 
view  but  temporal  good ;  and  they  understood  the  promises 
in  the  law  as  referring  to  these  things  alone.  In  order,  there- 
fore, to  procure  them,  they  watched,  fasted,  prayed,  &c.  and 
all  this  they  did  that  they  might  obtain  happiness  in  the  pre- 
sent life.  See  the  account  of  the  Pharisees  and  Sadducees, 
Matt.  iii.  7.  and  xvi.  1. 

9.  The  scribes— arose,  and— strove]  Aie/xoxoi'to,  they  con- 
tended forcibly— they  came  to  an  open  rupture  with  the  Sad- 
ducees ;  and,  in  order  to  support  their  own  party  against  them, 
ihey  even  admitted  as  trutli,  St.  Paul's  account  of  his  miracu- 
lous conversion;  and  therefore  they  said,  if  a  spirit  or  an 
angel  hath  spoken  to  him,  &c.  He  had  previously  mentioned 
that  Jesus  Christ  had  appeared  to  him,  when  on  his  way  to 
Damascus  ;  and,  though  they  might  not  be  ready  to  admit  the 
doctrine  of  ChrisCs  resurrection  ;  yet  they  could,  consistently 
with  their  own  principles,  allow  that  the  soul  of  Christ  might 
appear  to  him,  and  they  immediately  caught  at  this,  as  fur- 
nishing a  strong  proof  against  the  doctrine  of  the  Sadducees, 
who  neither  believed  in  angel  nor  spirit,  while  the  Pharisees 
confessed  both. 

Let  us  not  fight  against  God.]  These  words  are  wanting  in 
ABCE.,  several  others,  with  the  Coptic,  jEthiopic,  Armenian, 
latter  Syriac,  Vulgate,  and  some  of  the  Fathers. 

10.  The  chief  captain — commanded  the  soldiers  to  go  down] 
It  appears  that  the  chief  captain  was  present  during  these 
transactions,  and  that  he  had  a  body  of  soldiers  in  readiness 
in  the  castle  of  Anlonia ;  and  it  was  from  this,  that  he  com- 
manded them  to  co7ne  down  for  the  rescue  and  preservation 
of  Paul.  ^     „ 

11.  Be  of  good  cheer,  Paul]  It  is  no  wonder,  if,  with  all 
these  trials  and  difficulties,  St.  Paul  was  much  dejected  in 
mind  ;  and  especially  as  he  had  not  any  direct  intimation 
from  God  what  the  end  of  the  present  trials  would  be  :  to  com- 
fort him,  and  strengthen  his  faith,  God  gave  him  this  vision. 

So  must  thou  bear  witnes  also  at  Rome.]  This  was  pleasing 
intelligence  to  Paul,  who  had  long  desired  to  see  that  city,  and 
preach  the  Gospel  of  Christ  there.  He  appears  to  have  had 
an  intimation  that  he  should  see  it;  but  hoic,  he  could  not 
tell;  and  this  vision  satisfied  him  that  he  should  be  sent  thi- 
ther by  God  himself  This  would  settle  every  fear  and  scru- 
ple concerning  the  issue  of  the  prseent  persecutwn. 

12.  That  they  would  neither  eat  nor  drink,  &c.]  Ihese  for- 
ty Jews  were  ho  doubt  of  the  class  of  the  Sicaru,  mentioned 
before  (similar  to  those  afterward  called  assassins")  a  class  of 
fierce  zealots  who  took  justice  into  their  own  hand ;  and  who 
thought  they  had  a  right  to  despatch  all  those  who,  according 
to  their  views,  were  not  orthodox  in  their  religious  principles. 
If  these  were,  in  their  bad  way,  conscientious  men,  must  they 
not  all  nerisli  through  hunger,  as  God  put  it  out  of  their  pow- 
er to  accomplish  their  vow?  No:  for  the  doctrine  of  sacerdo- 
tal absolution  was  held  among  the  Jews,  as  among  the  Papists : 
hence  it  is  said  in  Hieros  Avodah  Zarah,  fol.  40.  "  He  that 
hath  made  a  vow  not  to  eat  any  thing,  wo  to  him,  if  he  eat ; 
and  wo  to  him,  if  he  do  not  eat.  If  he  eat,  he  sinneth  against 
his  vow;  and  if  he  do  not  eat,  he  sinneth  against  his  life." 
What  must  such  a  man  do  in  this  case !  Let  him  go  to  the  wise 
men,  and  they  will  loose  him  from  his  vow,  as  it  is  written, 
Prov.  xii.  18.  "  The  tongue  of  the  wise  »s  health."    When 


7%e  chief  captain  sends  Paid  to 


CHAPTER  XXIII. 


captain  that  he  bring  him  down  unto  you  to-morrow,  as  liiough 
ye  would  inquire  something  more  perfectly  concerning  him  ; 
and  we,  or  ever  he  come  near,  are  ready  to  kill  him. 

16  And  when  Paul's  sister's  son,  heard  of  their  lying  in  wait 
he  went  and  entered  into  the  castle,  and  told  Paul. 

17  Then  Paul  called  one  of  the  centurions  unto  him,  and 
said,  Bring  this  young  man  unto  the  chief  captain  :  foi  he  hatli 
a  certain  thing  to  tell  him. 

I8.S0  he  took  him, and  brought  Wot  to  the  chief  captain,  and  said, 
Paul  the  prisoner  called  me  unto  hhn,  and  prayed  me  to  bring 
this  young  man  unto  thee,  who  liatli  something  to  say  luito  thee. 

19  Tlien  the  chief  captain  took  him  by  the  hanci,  and  went 
*eit/i  him  aside  privately,  and  asked  him,  What  is  that  thou 
bast  to  tell  me  1 

20  And  he  said,  f  The  Jews  have  agreed  to  desire  thee  that 
thou  wouldest  bring  down  Paul  tomorrow  into  the  council,  as 
though  they  would  inquire  somewhat  of  him  more  perfectly. 

21  But  do  not  thou  yield  unto  them  :  for  there  lie  in  wait  for 
him,  of  them,  more  than  forty  men,  which  have  bound  them- 
selves with  an  oath,  that  they  will  neither  eat  nor  drink  till 
they  have  killed  him  :  and  now  are  they  ready,  looking  for  a 
promise  from  thee.  . 

22  So  the  chief  captain  then  let  the  young  man  depart,  and 
charged  hitn,  See  thou  tell  no  man  that  thou  hast  sliowed  these 
things  to  me. 

23  ^  And  he  called  unto  h>?n  two  centurions,  saying.  Make 
ready  two  hundred  soldiers  to  go  to  Cesarea,  and  horsemen 
threescore  and  ten,  and  spearmen  two  hundred,  at  the  third 
hour  of  the  night ; 

pVer.  l2.-qCli.21.33,&04.-.-rCh.aa.30.-aCh.l8.15.&25.19.-cCb.afi.3l. 


Cesarea,  to  Felix  the  goteriwr. 


vows  were  so  easily  dispensed  with,  they  might  be  readily 
multiplied.    See  Lightfoot. 

15.  And  we,  or  ever  he  come  near,  are  ready  to  kill  hiiti.] 
We  shall  lie  in  wait,  and  despatch  him  before  he  can  reach 
the  chief-captain.  The  plan  was  well  and  deeply  laid  ;  and 
nothing  but  an  especial  providence  could  have  saved  Paul. 

16.  Paul's  sister's  son]  This  is  all  we  know  of  Paul's  fami- 
ly. And  we  know  not  how  this  young  man  got  to  Jerusalem  , 
the  family,  no  doubt,  still  resided  at  Tarsus. 

17.  Bring  this  young  man  unto  the  chief  captain]  Though 
St  Paul  had  the  most  positive  assurance  from  Divine  autho- 
rity, that  he  should  be  preserved;  yet  he  knew  that  the  Di- 
vine Providence  acts  by  reasonable  and  prudent  means  :  and 
that,  if  he  neglected  to  use  the  means  in  his  power,  he  could 
not  expect  God's  providence  to  work  in  his  behalf.  He  who 
will  not  help  himself,  according  to  the  means  and  power  he 
possesses,  has  neither  reason  nor  revelation  toassui-e  him  that 
he  shall  receive  any  assistance  from  God. 

23.  Two  hundred  soldiers]  Trpariwrai,  infantry,  or  foot 
soldiers. 

Horsemen  threescore  and  ten]  There  was  always  a  certain 
number  of  horse,  or  cavalry,  attached  to  the/00?. 

Spearmen]  AcJioAa/Jovf,  persons  who  held  a  spear  or  ja- 
velin in  their  hand  ;  from  ev  m  itlm  Xafkiv,  taking  or  holding 
a  thin^  in  the  right  hand.  But  the  Codex  Aleiandrinus 
reads  ri£fio/?oAows,  from  h^ia,  the  right  hand  ;  and  ^aWuv, 
to  cast  or  dart,  persons  who  threw  javelins.  But  both  words 
seem  to  mean  nearly  the  same  thing. 

The  third  hour  of  the  night.]  About  nine  o'clock,  p.  m.  for 
the  greater  secrecy  ;  and  to  elude  the  cunning,  active  malice 
of  the  Jews. 

24.  Provide  them  beasts]  One  for  Paul,  and  some  others 
for  his  immedialp  keepers. 

Felix  /he  gorernnr]  This  Felix  was  a  freed  man  of  the  em- 
peror Claudius,  and  brother  of  Pallas,  cliief  favourite  of  the 
emperor.  Tacitus  calls  him  An tonius  Felix;  and  gives  us 
to  understand,  that  he  governed  with  all  the  autliority  of  a 
king,  and  the  baseness  and  insolence  of  a  quondam  slave. 
Ehhertis  Antonius  Felix  peromnein  saviliam  ac  lihidinem 
JUS  regnun  servili  ingenio  exercuit.  Hist.  v.  9.  He  had,  ac- 
cording to  Suetonius,  in  hi.=!  life  of  Claudius,  chap.  28  three 
queens  to  liis  wives  ;  that  is,  he  was  married  thrice,  and  each 
time  to  the  daughter  or  niece  of  a  king.  Dnisilla,  the  sister 
of  Agrippa,  was  his  wife  at  this  tinje:  see  chap.  xxiv.  22.  He 
was  an  unrighteous  governor,  a  base,  mercenary,  and  bad 
man;  see  chap.  xxiv.  2. 

25.  He  wrote  a  letter  after  this  manner]  It  appears  that 
this  was  not  only  the  substance  of  the  letter,  but  the  letter  it- 
self; the  whole  of  it  is  so  perfectly  formal,  as  to  prove  this  : 
and,  in  this  simple  manner,  are  all  the  letters  of  the  ancients 
formed.  In  this  also  we  have  an  additional  proof  of  St.  Luke's 
accuracy. 

30.  I  sent  straightway  to  thee]  As  the  proper  person  be- 
fore whom  this  business  should  ultimately  come;  and  by 
whom  it  should  be  decided. 

Farewell.]  Epp'oaco,  be  in  good  health. 
,.."''•  Antipatris.]  This  place,  according  to  Josephus,  Antiq. 
IID.  xui.  cap.  23.  was  anciently  called  Capharsaba,  and  is 
supposed  to  be  the  same  which,  in  1  Maccab.  chap.  vii.  31.  is 
H  ?S  V^PT?""'*"""'  <"■  Carphasaluma.  It  was  rebuilt  by 
Heroatne  Great,  and  denominated  Antipalris,  in  honour  of 
Ills  lallinrAntipater.  It  was  situated  between  .loppa  and  Ce- 
fo^r-,  IrJ^^  '^'■°™  Jpnisalen.  to  this  latter  city.  Josephus 

says  It  was  fifty  stadia  f.-.,.,  .,o,,pa     ^he  distance  between 


h^fn^A-  I"'°y'^«  them  beasts,  that  they  may  set  Paul  on,  an* 
bring  him  safe  unto  Felix  the  governor. 

25  And  he  wrote  a  letter  after  this  manner  : 

26  Claudius  Lysias  unto  the  most  excellent  governor  Felix 
sendelh  greeting. 

27  «  This  man  was  taken  of  the  Jews,  and  should  have  been 
killed  of  them  :  then  came  I  with  an  army,  and  rescued  him. 
having  understood  that  he  was  a  Roman. 

28  '  And  when  I  would  have  known  the  cause  wherefore 
o^''»,'i'^"^'^i^  '^'""'  '  '^''""Sl"  'I'm  forth  into  their  council : 

^.^  Whom  I  perceived  to  be  accused  'of  questions  of  their 
law, '  but  to  have  nothing  laid  to  his  charge  worthy  of  death 
or  of  bonds. 

;«  And  -^  when  it  was  told  me  how  that  the  Jews  laid  wait 
lor  the  man,  I  sent  straightway  to  thee,  and  v  g„ve  command- 
ment  to  his  accusers  also  to  say  before  thee  what  they  had 
against  liiin.     Farewell. 

Ji\  V"""  '''f', soldiers,  as  it  was  commanded  them,  look  Paul. 
and  brought  Aim,  by  night  to  Antipatris. 

rPt„Vn'  nf  ''l"'''"'"'',""'^  left  tl'e  horsemen  to  go  with  him,  and 
returned  to  the  castle  ; 

3.3  Who,  when  they  came  to  Cesarea,  and  delivered  the  epis- 
tie  to  the  governor,  presented  Paul  also  before  him 

34  And  when  the  governor  had  read  the  teller,  he  asked  o( 
wliat  province  he  was.  And  wlien  he  understood  that  he  was 
of  »"  Cilicia  ; 

35  »  I  vyill  hear  thee,  said  he,  when  thine  accusers  are  also 
come.  And  he  commanded  him  to  be  kept  in  y  Herod's  iude- 
ment  hall.  j     a 

uVcr.20.-vCh.34.8.&^rt;.-wCh.2I.39.-KCh24.1,  ln.!i.S5.!6.-yMatl.W.27. 


was  fifty  stadia  from 
00    /\.^  tL        ^e^aiea,  was  uuuul  j>-ccc/iiy  uiiie». 
32.  0»  the  morrow  they  left  the  horsemen]     Being  now  s 


far  from  Jerusalem,  they  considered  Paul  in  a  slate  of  safety 
from  the  Jews,  and  that  the  seventy  horse  would  be  a  sufTicipnt 
guard  :  the  four  hundred  foot,  therefore,  returned  to  Jerusa- 
lem, and  the  horse  went  on  to  Cesarea  with  Paul.  We  need 
not  suppose  that  all  this  troop  did  reach  Antipatris  on  ihe  .lame 
night  in  which  lliey  loft  Jerusalem;  therefore,  instead  of,  thev 
brought  him  by  night  to  Antipatris,  we  may  understand  the 
text  thus— 77/«n  the  .soldiers  took  Paul  by  night,  and  brought 
h!,n  to  Antipatris.  And  the  thirty-second  verse  need  not  to 
be  understood  as  if  the  foot  reached  the  castle  of  Antonia  the 
next  day,  (though  all  this  was  possible,)  but  that,  having 
reached  Antipatris,  and  refreshed  themselves,  they  set  out 
the  same  day,  on  their  march  to  Jerusalem ;  on  the  morrow 
they  returned,  thai  is,  they  began  their  march  back  again  to 
the  castle.     See  on  chap.  xxiv.  1. 

33.  Wlio]    That  is,  the  seventy  horsemen  mentioned  above. 

35.  I  will  hear  thee]  ^taKOvaopiai  oov;  I  will  give  thee  a  fair 
full,  and  attentive  hearing  when  Ahy  accusers  are  come-  in 
whose  presence  thou  shalt  be  permitted  to  defend  thyself.' 

In  Herod's  judgment-hall]  Ei/  tm  TrpatTi.yptw,  in  Herod's 
Pr/Btorium,  so  called  because  it  was  huilt  by  Herod  the  Great 
The  Pi-Ktorium  was  the  place  where  the  Roman  PratoT  had 
his  residence  :  and,  it  is  probable  that,  in  or  near  this  place 
there  was  a  sort  of  guard-room,  where  state  prisoners  were 
kept.     Paul  was  lodged  lieie  till  his  accusers  should  arrive 

On  the  preceding  chapter  many  useful  observations  may  be 
made.  ' 

1.  Paul,  while  acting  contrary  to  the  Gospel  of  Christ,  plead- 
ed conscience  as  his  guide.  Conscience  is  generally  allowed 
to  he  the  rule  of  human  actions;  but  it  cannot  be  a  right  rule 
unless  It  be  well-informed.  While  it  is  unenlightened,  it  may 
be  a  guide  to  the  perdition  of  its  professor  :  and  the  cause  of 
tiie  ruin  of  others.  That  conscience  can  alone  be  ti-usted  in 
which  the  light  of  God's  Spirit,  and  God's  truth,  dwells  An 
ill-informed  conscience,  may  burn  even  the  saints,  for  God's 
sake  ! 

2.  No  circumstance  in  which  a  man  can  be  placed,  can  ex. 
cuse  him  from  showing  respect  and  reverence  to  the  autho- 
rities which  God,  in  the  course  of  his  providence,  has  insli- 
tuted,  for  the  benefit  of  civil  or  religious  society.  All  such 
authorities  come  originally  from  God  ;  and  can  never  lose  any 
of  their  rights  on  account  of  the  persons  who  are  invested 
with  them.  An  evil  can  never  be  of  use;  and  a  good  may  be 
abused ;  but  it  loses  not  its  character,  essential  qualities  or 
usefulness,  because  of  this  abuse. 

3.  Paul  availed  himself  of  the  discordant  sentiments  of  his 
judges,  who  had  agreed  to  show  him  no  justice;  that  he  might 
rid  himself  out  of  their  hands.  To  take  advantage  of  the  sen- 
timents and  dispositions  of  an  audience,  without  deceiving  it; 
and  to  raise  dissension  between  the  enemies  of  the  truth,  isan 
innocent  artifice,  when  truth  itself  is  not  violated  ;  and  when 
error  is  exposed  thereby  to  public  view. 

4.  The  Pharisees  and  Sadducees  strove  together.  God  fre- 
quently raises  up  defenders  of  the  principles  of  truth,  even 
among  those  who,  in  practice,    are   its  decided   enemies. — 

'  Though,"  says  one,  "  I  do  not  like  the  truth,  yet  will  1  defend 
It.  '  A  man  clothed  with  sovereign  authority,  vicious  in  hi.s 
heart,  and  immoral  in  his  life,  fostered  those  principles  of 
truth  and  righteousness,  by  which  error  was  banished  from 
these  lands,  and  pure,  and  undefiled  religion,  established 
among  us  for  many  generations. 

5.  The  Providence  of  God,  and  his  management  of  the  world, 
are,  in  many  respects,  great  mysteries :  but,  as  far  as  we  are 
individually  concerned,  all  is  plain.  Paul  had  the  fullest  as- 
surance, from  the  mouth  of  Christ  himself,  that  he  shouldsee 
Rome  ;  and,  consequently,  that  he  should  be  extricated  from 

431 


The  oration  of 


THE  ACTS. 


Tertullvis  against  Pau.. 


Bll  his  present  difficulties.  Why  then  did  he  not  quietly  sit 
still,  when  his  nephew  informed  him  that  forty  men  had  con- 
spired to  murder  hhal  Because  he  knew  that  God  nmde  use 
of  the  prudence,  with  which  he  has  endowed  man,  as  an 
agent,  m  that  very  providence  by  which  he  is  supported  ;  and 
that,  to  neglect  the  natural  means  of  safety  with  which  God 
provides  us,  is  to  tempt  and  dishonour  him,  and  induce  him 
in  judgment  to  use  those  means  against  us  which,  in  his 
mercy,  he  had  designed  for  our  comfort  and  salvation.  Pru- 
dence is  well  associated  even  with  an  apostolic  spirit.  Every 
bei7ig  that  God  has  formed,  he  designs  should  accomplish  those 
functions  for  which  he  has  endowed  it  with  the  requisite  powers. 
6.  Claudius  Lysias  sent  Paul  to  Felix.  "In  the  generality 
of  human  events,"  says  one,  "  we  do  not  often  distinguish  the 
designs  of  God  from  those  of  men.  The  design  of  Lysias,  in 
preserving  Paul  from  the  rage  of  the  Jews,  was  to  render  his 


own  conduct  free  from  exception :  the  design  of  God  was,  that 
he  might  bring  Paul  safely  to  Rome,  that  he  might  attack  idola- 
try in  Its  strongest  fort,  and  there  establish  the  Christian  faith." 
God  governs  the  world,  and  works  by  proper  means :  and 
counter- works  evil  or  sinister  devices,  so  as  ultimately  to  ac^ 
complish  the  purposes  of  his  will ;  and  cause  all  things  to  work 
together  for  good  to  them  that  love  Him. 

7.  Felix  acted  prudently  when  he  would  not  even  hear  St. 
Paul  till  he  had -his  accusers  face  to  face.  How  many  false 
judgments,  evil  surmises,  and  uncharitable  censures,  would 
be  avoided,  did  men  always  adopt  this  reasonable  plan.  Hear 
either  side  of  a  complaint  separately,  and  the  evil  seems  very 
great;  hear  both  together,  and  the  evil  is  generally  lessened 
by  one  half.  Audi  et  alteram  partem — hear  the  other  side, 
says  a  heathen:  remember,  if  you  have  an  ear  for  the  first 
complaint,  you  have  one  also  for  the  second. 


CHAPTER    XXIV. 

After  five  days,  Ananias  the  high-priest,  the  elders,  and  one  TertuUus  an  orator,  come  to  Cesarea  to  accuse  Paul,  1.  The 
oration  of  7\Ttiillus,^—9.  Paul's  defence,  10—21.  Felix,  having  heard  his  defence,  proposes  to  leave  the  final  deter- 
mination  of  it  till  Claudius  Lysias  should  come  down  ;  and  in  ihe  mean  time  orriers  Paul  to  be  treated  with  humanity 
and  respect,  22,  2.3.  Felix  and  Drusilla  his  wife,  hear  Paul  concerning  the  faith  of  Christ:  and  Felix  is  greatly 
affected,  24,  25.  On  the  expectation  of  obtaining  money  for  his  liberation,  Felix  keeps  Paul  in  prison,  26.  and  being 
superseded  in  the  government  of  Judea  by  Porcius  .Festus,  in  order  to  please  the  Jews,  he  leaves  Paul  bound,  27.  [A.  M. 
cir.  4064.     A.  D.  cir.  60.     An.  Olymp.  cir.  CCIX.  4.]  . 


AND  after  *  Ave  days,  1=  Ananias  the  high-priest  descended 
with  the  elders,  and  with  a  certain  orator  named  Tertul- 
lus,  who  informed  tne  governor  against  Paul. 

2  And  when  he  was  called  forth,  Tertullus  began  to  accuse 
him,  saying,  Seeing  that  by  thee  we  enjoy  great  quietness,  and 
that  very  worthy  deeds  are  done  unto  this  nation  by  thy  pro- 
vidence, 

3  We  accept  it  always,  and  in  all  places,  most  noble  Felix, 
with  all  thankfulness. 

4  Notwithstanding,  that  I  be  not  farther  tedious  unto  thee,  I 

aCh.21.27.— bCh.23.3,30,35.&.t5.3.-cLukea3.2.  Ch.6.13.&  16.20.&17.6.& 


NOTES. — Verse  1.  After  Jive  days]  These  days  are  to  be 
reckoned  from  the  time  in  which  Paul  was  apprehended  at 
Jerusalem,  and  twelve  days  after  he  had  arriveo  in  that  city  ; 
see  ver.  11.  Calmet  reckons  the  days  thus: — St.  Luke  says, 
that  Paul  was  apprehended  at  Jerusalem  when  the  seven  days 
of  his  vow  were  nearly  ended,  chap.  xxi.  27.  that  is,  at  the 
end  of  the  fifth  day  after  his  arrival.  The  next  day,  which 
was  the  sixth,  he  was  presented  before  the  sanhedrim.  The 
night  following,  he  was  taken  to  Antipatris.  The  next  day, 
the  seventh,  he  arrived  at  Cesarea.  Five  days  afterward,  that 
is,  the  tipetfth  day  after  his  arrival  at  Jerusalem,  the  high- 
priest  and  the  elders,  with  Tertullus,  came  down  to  accuse 
him  before  Felix.— But  see  the  note  on  chap,  xxiii.  32. 

.4  certain  orator  named  Tertullus]  This  was  probably  a 
Roman  proselyte  to  Judaism  ;  yet  he  speaks  every  where  as 
Hi  Jeic.  Roman  orators,  advocates,  &c.  were  found  in  differ- 
ent provinces  of  the  Roman  empire  :  and  they,  in  general, 
spoke  both  the  Greek  and  Latin  languages  ;  and  being  well 
acquainted  with  the  Roman  laws  and  customs,  were  no  doubt 
very  useful.  Luitprandus  supposed  that  this  Tertullus  was 
the  same  with  him  who  was  colleague  with  Pliny  the  younger, 
in  the  consulate,  in  the  year  of  Rome,  852  ;  who  is  mentioned 
by  Pliny,  Epist.  v.  1.5.     Of  this  there  is  no  satisfactory  proof. 

2.  Tertullus  began  to  acctise  him]  There  are  three  pans 
in  this  oration  of  Tertullus  : — 1.  The  exordium.  2.  The  pro- 
position. 3.  The  conclusion.  The  exordium  contains  the 
praise  of  Felix  and  his  administration,  merely  for  the  purpose 
of  conciliating  his  esteem,  2 — 4.  The  proposition  is  contained 
in  ver.  5.    The  narration  and  conclusion,  in  ver.  6—8. 

By  thee  ice  enjoy  great  quietness]  ks  bad  a  governor  as 
Felix  most  certainly  was,  he  rendered  some  services  to  Judea. 
The  country  had  long  been  infested  with  robbers  ;  and  a  very 
formidable  banditti  of  this  kind,  under  one  Eliezar,  he  entire- 
ly suppressed. — .Joseph.  Antiq.  lib.  xx.  cap.  6.  Bell.  lib.  ii.  onp. 
22.  He  also  suppressed  the  sedition  raised  by  an  Egyptian 
impostor,  who  had  seduced  30,000  men  ;  Bee  on  chap.  xxi.  38. 
He  had  also  quelled  a  very  afflictive  distui'bance  wnich  took 
place  between  the  Syriaiis  and  the  Jews  of  Cesarea.  On  this 
ground  Tertullus  said.  By  thee  we  erijoy  great  quietness :  and 
illustrious  deeds  are  done  to  this  nation  by  thy  prudent  ad- 
ministration :  this  was  all  true  ;  but,  notwithstanding  this,  he 
is  well  known,  from  his  own  historians,  and  from  Josephus, 
to  have  been  not  only  a  very  bad  man,  but  also  a  very  bad  go- 
vernor. He  was  mercenary,  oppressive,  and  ciiiel ;  and  of  all 
these  the  Jews  brought  proofs  to  Nero,  before  whom  they  ac- 
cused him  ;  and,  had  it  not  been  for  the  interest  and  influence 
of  his  brother  Pallas,  he  had  been  certainly  ruined. 

3.  We  accept  \X  always,  and  in  all  places]  We  have  at  aii 
times  a  grateful  sense  of  thy  beneficent  administration  ;  and 
we  talk  of  it  in  all  places,  not  only  before  thy  face,  but  be- 
hind thy  back. 

4.  That  I  be  not  farther  tedious  unto  thee]  That  I  may 
neither  trespass  on  thy  time,  by  dwelling  longer  on  this  sub- 
ject; nor  on  thy  modesty,  by  thus  enumerating  thy  beneticent 
needs. 

Hear  ua  of  thy  clemency]  Give  us  farther  proof  of  thy  kind- 
ness, by  hearkening  to  our  present  complaint.    The  whole  of 
ri^^t  ^'^K*"'^^""*  ^'^  a'rtfiil  enough,  though  it  was  tome.     The 
oraior  nad  certainly  a  very  bad  cause,  of  which  he  endea- 
432 


pray  thee  that  thou  wouldest  hear  us  of  tny  clemency  a  few 
words. 

5  "^  For  we  have  found  this  man  a  pestilent/eHow,  and  a  mo- 
ver of  sedition  among  all  the  Jews  throughout  the  world,  and 
a  ringleader  of  the  sect  of  the  Nazarenes  : 

6  <i  Who  also  hath  gone  about  to  profane  the  temple  ;  whom 
we  took,  and  would  '  have  judged  according  to  our  law  ; 

7  f  But  the  chief  captain  Lysias  came  upon  us,  and  with 
great  violence  took  him.  away  out  of  our  hands, 

8  ^  Commanding  his  accusers  to  come  unto  thee :  by  exa- 

21.38.  IPet.S.ia,  15.— dCh.SI.2S.—e  John  18.31.— fCh.2l. 33.— gCh.23.30. 


voured  to  make  the  best.  Felix  was  a  bad  man  and  bad  go- 
vernor ;  and  yet  he  must  praise  him  to  conciliate  his  esteem. 
Paul  was  a  very  good  man,  and  nothing  amiss  could  be  proved 
against  him  ;  and  yet  he  must  endeavour  to  blacken  him  as 
much  as  possible,  in  order  to  please  his  unprincipled  and 
wicked  employers.  His  oration  has  been  blamed  as  weak, 
lame,  and  imperfect ;  and  yet,  perhaps  few,  with  so  bad  a 
cause,  could  have  made  better  of  it. 

5.  For  ice  have  found  this  man,  &c.]  Here  the  proposition 
of  the  orator  commences.  He  accuses  Paul ;  and  his  accu- 
sation includesyo!<r  particulars : — 1.  He  is  a  pest,  Xoi/(oj  :  an 
exceedingly  bad  and  wicked  man.  2.  He  excites  disturbances 
and  seditions  against  the  Jews.  3.  He  is  the  chief  of  the  sect 
of  the  Nazarenes,  who  are  a  very  bad  people,  and  should  not 
be  tolerated.  4.  He  has  endeavoured  to  pollute  and  profane 
the  temple  ;  and  we  took  him  in  the  fact. 

A  pestilent  fellow]  The  word  ^oi/ios,  pestis ;  the  plague  or 
pestilence,  is  used  both  by  Greek  and  Roman  authore,  to  sig- 
nify a  very  bad  and  profligate  man  :  we  have  weakened  the 
force  of  the  word  by  translating  the  substantive  adjectively. 
Tertullus  did  not  say  that  Paul  was  a  pestilent  fellow  ;  but  he 
said  that  he  was  the  very  pestilence  itself.  As  in  that  of  Mar- 
tial, xi.  92. 

Non  vitiosus  homo  es,  Zo'ile,  sed  vitium. 
"  Thou  art  not  a  vicious  man,  O  Zoilus,  but  thou  art  vice  it- 
self." 

The  words  "Xoinog,  and  pestis,  are  thus  frequently  used. — 
See  Wetstein,  Bp.  Pearce,  and  Kypke. 

A  mover  of  sedition]  Instead  of  ^acriv,  sedition  ;  ABE.,  se- 
veral others,  with  the  Coptic,  Vulgate,  Chrysostom,  Theophy- 
lact,  and  CEcumenius,  read  $-acrets,  commotions ;  which  is  pro« 
bably  the  true  reading. 

Among  all  the  Jews]  Bp.  Pearce  contends,  that  the  words 
should  be  understood  thus,  one  that  stirreth  up  tumults 
AGAINST  all  the  Jews ;  for,  if  they  be  understood  otherwise, 
Tertullus  may  be  considered  as  accusing  his  countrymen  ;  as 
if  they,  at  Paul's  instigation,  were  forward  to  make  insurrec- 
tions every  where.  On  the  contraiy,  he  wishes  to  represent 
them  as  a  persecuted  and  distressed  people,  by  means  of  Paul 
and  his  Nazarenes. 

A  ringleader]  YlpuToararriv.  This  is  a  military  phrase, 
and  signifies  the  officer  who  stands  on  ihe  right  of  the  first 
rank  ;  the  captain  of  the  front  rank  of  the  sect  of  the  Naza- 
renes :  rrii  ro)ii  'Na^wpaiMv  a'ipccreciis,  of  the  heresy  of  the  Na- 
zarenes. This  word  is  used  six  times  by  St.  Luke,  viz.  in  this 
verse,  and  in  ver.  14.  and  in  chap.  v.  17.  xv.  5.  xxvi.5.  andxxviii. 
22  ;  but  in  none  of  them  does  it  appear  necessarily  to  include 
that  bad  sense  which  we  generally  assign  to  the  word  here- 
sy.See  the  note  on  chap.  v.  17.  where  the  subject  is  largely 
considered  ;  and  see  farther  on  ver.  14. 

6.  Hath  gone  about  to  profane  the  temple]  This  was  a  hea- 
vy charge,  if  it  could  have  been  substantiated  :  because  the 
Jews  were  pennitted  by  the  Romans  to  put  any  person  to  death 
who  profaned  their  temple.  This  charge  was  founded  on  the 
gross  calumny  mentioned,  chap,  xxi.  28,  29.  for  as  they  had 
seen  Trophimus,  an  Ephesiaii,  witli  Paul  in  the  city,  they  pre- 
tended that  he  had  brought  him  into  the  temple. 

Would  have  judged  according  to  our  law.]  He  pretended 
that  they  would  have  tried  the  ease  fairly,  had  not  the  chief 


Paid  defends  himself 


CHAPTER  XXIV. 


agahisl  Tertidlllt 


mining  of  whom  lliyself  niayest  take  knowledge  of  all  these 
things,  whereof  we  accuse  him. 

9  And  the  Jews  also  assented,  saying  that  these  things  were  so. 

10  li  Then  Paul,  after  that  the  governor  had  beckoned  unto 
him  to  speak,  answered,  Forasmucli  as  I  know  that  thou  hast 
been  of  many  years  a  judge  unto  this  nation,  I  do  the  more 
cheerfully  answer  for  myself  : 

11  Because  that  thou  mayest  understand,  that  there  arc  yet 
but  twelve  days  since  I  went  up  to  .Wu.'ialom  •>  for  to  worship. 

12  '  And  they  neither  found  me  in  tlie  temple  disputing  with 
any  man,  neither  raising  up  the  people,  neither  in  the  syna- 
go^ics,  nor  in  the  city  : 

13  Neither  can  they  prove  the  things  whereof  they  now  ac- 
cuse me. 

14  But  this  I  confess  unto  thee,  tliat  after  k  the  way  wliich 
they  call  heresy,  so  worsliip  I  the  '  God  of  my  fathere,  belie- 
ving all  things  which  are  written  in  ""  the  law  and  in  the  pro- 
phets : 

h  .\.  D  ."3.  Felix  made  procununr  oirr  Jnilea.  Vcr  17.  Ch.9l.'Jli.— i  Cli  25,8  & 
2A  I"  — k  See  Amos  8. 14.  Ch.9.2.— 1  2  Tim.  1.3— ni  Cil.aJ.  S2.&a3.23.^n  Oh.-'.!.G. 
fcacn,  7.fc29.3). 

captain  taken  him  violently  out  of  their  hands ;  whereas,  had 
not  Lysias  interfered,  they  would  have  murdered  hiin  on  the 
spot. 

7.  With  great  violence]  Mera  iroAAT/s  /?(«?,  I  rather  think 
means  ici/k  an  armed  force.  Tertnlhis  intimates  tliat  I.ysias 
interfered  contrary  to  law,  and  brought  soldiers  to  support 
him  in  his  infringement  on  their  constitution.  This  is  what 
lie  seems  to  say  and  complain  of :  for  tlic  Jews  were  vexed 
with  I.ysias  for  rescuing  the  apostle  from  their  liands. 

S.  Commanding  his  accusers  to  come,  &c.]  Ile.re  Tertullus 
closes  his  opening  and  statement  of  the  case  ;  and  now  he 
proceds  to  call  and  examine  his  trilnesses  :  and  they  were 
no  doubt  examined  one  by  one,  thougli  St.  Luke  sums  tlie 
whole  up  in  one  word — The  Jews  also  assentfd,  saying  that 
these  things  were  ^W-  Whoever  considers  the  plan  of  Tertul- 
lus'.s  .speech,  will  perceive  that  it  was  both_7?(d/r/o»s  and  art- 
ful. Let  us  L-ike  a  view  of  the  whole  : — 1.  He  praises  Felix, 
til  cnuiiliate  his  favour.  2.  He  generally  states  the  great  bless- 
ing of  his  administration.  3.  He  states,  that  the  Jews, 
Ihrunghout  the  whole  land,  felt  themselves  under  the  greatest 
(ibligalinns  to  him  ;  and  extolled  bis  prudent  and  beneficent 
management  of  the  public  affaiis  every  where.  4.  Tiiat  the 
j)riso!icr  before  him  was  a  very  bad  man  :  a  disturber  of  the 
public  peace  ;  a  demagogue  of  a  dangerous  party  ;  and  so  lost 
to  all  sense  of  religion,  as  to  attempt  to  profane  the  temple  ! 
").  That,  though  he  should  have  been  punished  on  the  spot; 
yet,  as  they  were  ordered  by  the  chief  captain  to  appear  be- 
fore him,  and  sltowtlie  reasons  why  they  had  seized  on  Paul 
at  .lerusaleui,  they  were  accordingly  come  ;  and  having  now 
c.vhiliiled  their  cliarges,  he  would,  (5.  Proceed  to  examine  wit- 
nesses, who  would  prove  all  these  things  to  tlie  satisfaction  of 
the  governor.  7.  He  then  called  his  wimcsscs,  and  their  tes- 
tiiiumy  confirmed  and  substantiated  the  charges.  No  bad  cause 
was  ever  more  judiciously  and  cunningly  managed. 

10.  Then  Paul — answered]  The  apostle's  de/e'ife  consists 
of  two  parts  : — I.  The  exordium,  which  has  for  its  object  the 
praise  of  his  judge,  whose  qualiticalions  to  discern  and  decide 
"u  a  (piestiou  of  this  nature,  he  fully  allows  ;  and  expects, 
from  this  circumstance,  to  have  a  favoui-able  hearing.  2.  The 
triiclation,  which  consists  of  two  parts,  I.  Refutation  ;  1. 
Of  the  charge  of  polluting  the  temple;  2.  Of  stirrins  up  se- 
dition ;  3.  Of  being  a  leader  of  any  .sect  who  had  a  ditferent 
wor.ship  from  the  God  of  their  fathers.  H.  Affirmation  :  1. 
That  he  had  lived  so  as  to  preserve  a  good  conscience  towards 
fJod,  and  towards  men  ;  2.  That  so  far  from  polluting  the 
temple,  he  had  been  purified  in  it;  and  was  found  thus,  wor- 
shipping according  to  the  law  of  God;  3.  That  what  Tertullus 
and  Ills  companions  had  witnessed,  was  perfectly  false,  and 
lie  defied  them  to  produce  a  single  proof;  and  appeals  to  those 
who  had  been  witnesses  of  his  conduct  in  Jerusalem,  who 
sliould  have  been  there,  could  they  have  proved  any  thing 
against  him. 
^Thou  hast  been  of  many  years  a  judge]  Cumanus  and 
Felix  were,  for  a  time,  joint  governors  of  Judea ;  but,  after  the 
condemnation  of  Cunuinus,  the  government  fell  entirely  into 
the  hands  of  Felix  :  and  from  Josephus  we  learn,  that  this 
was  now  the  sixth  or  seventh  year  of  his  administration  ; 
which  might  be  called  many  years,  when  the  very  frequent 
removals  of  the  governors  of  the  provinces  arc  considered. — 
See  .los.  Antiq.  lib.  xx.  7.  and  see  the  margin. 

Ajudge—Kpirni,  the  same  here  in  signification,  as  the  He- 
brew QSV  shophet,  which  means  a  ruler  or  governor.  This 
was  the  title  of  the  ancient  governoi-s  of  Israel. 

Tlie  more  cheerfully]  Evdvixurcouv  with  a  belter  heart,  or 
courage ;  because  as  thy  long  residence  among  us  has  brought 
thee  to  a  thorough  acquaintance  with  our  customs,  I  may  ex- 
pect a  proper  decision  in  my  favour,  my  cause  being  perfectly 

U.  There  are  yet  but  twelve  days]  This  is  his  reply  to  their 
charge  of  sedition  ;  the  improbability  of  which  is  shown, 
irom  tbe  short  time  he  liad  spent  in  Jerusalem,  quite  insufll- 
ciciu  to  organize  a  sedition  of  any  kind;  nor  could  a  single 
prool  be  furnished  that  he  had  attempted  to  seduce  any  man  ; 
nor  unhiiige  any  person  from  his  allegiance  bv  subtle  disputa- 
tions either  in  the  te7nple,  the  synagogues,'ov  the  cil'/-  ^o 
that  this  charge  necessarily  fell  to  the  ground,  self-tonfutcd ; 

Vol,.  V.  3  1 


1.5  And  "  have  hope  towards  God,  which  they  themselves  also 
allow,  "  that  then;  shall  be  a  resurrection  of  the  dead,  both  of 
the  just  and  unjust. 

i6  And  P  herein  do  I  exercise  myself,  to  have  always  a  con- 
science void  of  oflTence  towards  God,  and  loteards  men. 

17  Now  after  many  years  "^  I  came  to  bring  alms  to  my  na- 
tion, and  offerings. 

18  '  Whereupon  certain  Jews  from  Asia  found  me  purified 
in  the  temple,  neither  with  multitude,  nor  with  tumult : 

!9  "  Who  ought  to  have  been  here  before  thee,  and  object,  if 
I  tlipy  had  aught  against  me. 

I    20  Or  else  let  tliese  same  here  say,  if  they  have  found  an 
1  evil-doing  in  me,  while  I  stood  before  the  council, 
I    21  FiXcejt  it  be  for  this  one  voice,  that  I  cried  standing  among 
them,  '  Touching  the  resurrection  of  the  dead  I  am  called  in 
question  by  you  this  day. 
22  ^  And  when  Felix  heard  these  tliines,  haviiie  more  per- 
fect knowledge  of //lo/ way,  he  deferred  them,  and  said,  Wbei; 

rPiin.l:?'.  .lolm  5.3>,'^.- pThap  ar".!.— q  Clinp  1 1 .»,  X)  fclllll.  Koin  15.25. 
2Cor.S.4.  ti,Tj.3. 10.— 1- 1,'lmp  :;l.-:0,  27.i.a6.ai.- s  Chun.  :ii.;iU.Sfi).lS  — I  Ch.p.-J!, 
G.fciS.SII. 

unless  they  could  bring  substantial  proof  against  him,  which 
he  cb.rfienges  them  to  do. 

14.  7V>at  after  the  way  which  they  call  heresy]  See  the  ex- 
planation of  this  word  in  the  note  on  chap.  v.  17.  and  see  iie- 
fore  ver.  5.  where  what  is  here  translated  heresy,  is  tliere 
rendered  sect.  Attliis  time,  the  word  had  no  bad  acceptation, 
in  reference  to  religious  opinions.  The  Pharisees  tliemselves, 
the  most  resppctfi/>le  body  among  tlie  Jews,  are  called  a  sect ; 
for  Paul,  defending  himself  before  Agrippa,  says,  that  he  tii'cd 
a  Pharisee  according  to  tlie  strictest  a'lpeaiv,  sect,  or  heresy,  of 
their  religion.  .\iid  Josephus,  who  was  a  Pharisee,  speaks 
Trii  Tiov  <t>apiuatii)v  a'lpcijcot;,  of  the  heresy,  or  sect,  of  the  Pha- 
risees. Life,  chap,  xxxviii.  Therefore  it  is  evident  that  the 
word  heresy  liad  no  bad  meaning  among  the  Jews  ;  it  meant 
simply  a  religious  sect.  Why  tlien  did  they  use  it  by  way  of 
degradation  to  St.  Paul  !  This  seems  to  have  been  the  cause. 
They  had  already  ttco  accredited  sects  in  the  land,  the  Phari- 
sees and  Sadducecs :  the  interests  of  each  of  these  were  pretty 
well  balanced,  and  each  had  a  part  in  the  government,  for  the 
comi  cil  or  sa7ihedrim  was  composed  both  of  Sadducecs  ana 

.  I'/iarisees :  see  chap,  xxiii.  6.     They  were  afraid  that  the 

Christians  whom  they  called  Nazarenes,  should  form  a  new 

\  sect,  and  divide  the  interests  of  both  the  preceding  ;  and  lehat 

\  they  feared,  that  they  charged  them  with  :  and  on  this  account 

the  Christians  had  both  the  Pharisees  and  the  .Sadducees  for 

}  their  enemies.    They  had  charged  Jesus  Christ  with  plotting 

I  against  the  state,  and  endeavouring  to  raise  seditions;  and' 

j  they  charged  his  followers  with  the  same.    This  they  deemed 

a  proper  engine  to  bring  a  /ew/ows  government  into  action. 

A'o  worship  I  the  God  of  7ny  fathers]  I  bring  in  no  new  ob- 
ject of  worsliip;  no  new  religious  creed.     I  believe  all  things 
as  they  profess  to  believe;  and  acknowledge  the  Law  and 
I  the  Prophets,  as  divinely  inspired  books  ;  and  have  never,  in 
j  the  smallest  measure,  detracted  from  the  authority  or  authen- 
ticity of  either. 

15.  And  have  hope  towards  God,  <^",.]  T  not  only  do  not 
hold  any  thing  by  which  the  general  creed  of  this  people 
miglit  be  altered,  in  reference  to  the  present  state  ;  but  also.  1 
hold  nothing  ditlerent  from  their  belief,  in  reference  to  a  fu- 
ture state  ;  for  if  I  maintain  the  doctrine  of  the  resurrection 
of  the  dead,  it  is  what  themselves  allow. 

If).  AhH  herein  do  I  exercise  myself]  And  this  very  tenet  is 
a  pledge  for  my  good  behaviour  :  for  as  I  believe  there  will  be 
a  resurrection,  both  of  the  just  and  unjust,  and  that  every 
man  shall  be  judged  for  the  deeds  done  in  the  body  ;  so,  1  ex- 
ercise myself  day  and  night,  that  I  7nay  have  a  conscience 
void  of  offence  towards  God  and  towards  man. 

Towards  God]  In  entertaining  no  opinion  contrary  to  his 
truth  ;  and  in  ofiering  no  worship  contrary  to  his  dignity,  pu- 
rity, and  excellence. 

Towards  we/i.]  In  doing  nothing  to  them  that  I  would  not, 
on  a  change  of  circumstances,  they  should  do  to  me  ;  and  in 
ip;7/i/(o?dm^  nothing,  by  which  I  might  com  fort  and  serve  them. 

17.  Now  after  many  years,  iSic]  And  as  a  full  proof  Uiat  I 
act  according  to  the  dictates  of  this  divine  and  beneficent 
creed,  though  I  have  been  many  years  absent  from  my  own 
countrj',  and  my  political  relation  to  it  is  almost  necessarily 
dissolved;  yet,  far  from  coming  to  disturb  the  peace  of  soci- 
ety, or  to  injure  any  person,  I  have  brought  alms  to  my  nation, 
the  I'ruitB  of  my  own  earning  and  influence  among  aforeigyt 
people,  and  offerings  to  my  God  and  his  temple,  proving 
hereby  my  attachment  to  my  country,  and  my  reverence  for 
the  worship  of  my  country's  God. 

18.  Found  me  purified  in  the  temj)le]  And  the  Jews  of  Asia, 
wlio  stirred  up  the  pei-secution  agains-t  me  in  Jerusalem, 
found  me  purified  in  the  temple,  regularly  performing  the  re- 
ligious vow  into  which  I  had  entered ;  giving  no  cause  for 
suspicion;  for  I  made  no  tumult,  nor  had  I  any  number  of 
people  with  nie,  by  whom  I  could  have  accomplished  any  se- 
ditious pui-pose. 

20.  An  evil-doing  in  me,  while  I  stood  before  the  council] 
The  Jews  of  Asia,  the  most  competent  witnesses,  though  my 
declai'e<l  enemies,  and  they  who  stirred  up  the  persecution 
against  me,  should  have  been  here ;  why  are  they  kept  back  1 
Because  they  could  prove  nothing  against  me.  Let  these 
therefore  who  are  here,  depose,  if  they  have  found  any  evil 
43.^ 


Paul  preaches  before 


THE  ACTS. 


Felix  and  fJriixnia. 


"  Lysias  Ihe  chief  captain  shall  come  down,  I  will  know  llie 
nilennost  of  your  matter. 

23  And  he  commanded  a  centurion  to  keep  PanI,  and  fo  let 
him  have  liberty,  and  '  that  he  should  foi-bid  none  of  his  ac- 
quaintance to  minister  or  come  unto  hira. 

24  n  And  after  certain  days,  when  Felix  came  -vith  his  wife 
Drusilla,  which  was  a  Jewess,  he  sent  for  Paul,  and  heard  him 
concerning  the  faith  in  Christ. 

25  And  as  he  reasoned  of  righteousness,  temperance,  and 

u  Ver.7.— V  Chap.S7.3,to29.I6. 


in  me,  or  proved  against  me,  by  my  most  virulent  adversa- 
rirs,  when  examined  before  them  In  their  council  at  Jerusalem. 

21.  Except  it  be  for  this  one  voice]  The  Sadducees  who  be- 
long to  that  council,  and  who  iluny  the  resurrection  of  the 
dead,  may  indeed  blame  nie  for  professing  my  faith  in  this 
doctiine  ;  but  as  this  is  a  doctrine  credited  by  the  nation  in 
general,  and  as  there  can  be  nothing  criminal  in  snch  a  be- 
lief ;  and  they  can  bring  no  accusation  against  me  relative  to 
any  thing-  e.%e',  iltis,  of  course,  is  the  sum  of  all  tfte  charges  to 
Which  t  a'm  Called  to  answer  before  you  this  day. 

22.  And  when  Felix  heard  these  things]  There  is  considera- 
ble difllculty  In  tliis  verse.  Translators  greatly  vary  con- 
cerning the  sense;  and  the  MSS.  themselves  read  variously. 
Mr.  Wakefield's  translatiom  appears  to  be  as  proper  as  most  : 
JVotC  Ftlix,  tipon  hearing  these  things,  put  them  off  hy  say- 
t'ng,  ichen  Lysins  the  captain  is  come  down,  after  I  have 
gained  a  more  exact  knowledge  of  this  doctrine,  I  will  in- 
quire fully  into  your  business. 

Calmet's  translation  Is  nearly  to  the  same  sense. 

Felix  having  heard  these  thing.s,  put  them  off  to  another 
time,  saying,  when  I  shall  have  acquired  a  more  accurate 
knowledge^  this  sect ;  and  lehen  the  tribune  JLysias  shall 
have  come  from  Jerusalem,  I  will  judge  of  your  business. 

And  this  mode  of  interpretation  is  rendered  the  more  likely 
from  tlie  circumstance,  that,  previously  to  the  coming  down 
of  Lysias,  Feli.x  liad  sent  for  Paul,  and  heard  him  concerning 
the  faith  of  Christ ;  and  lliis  he  appears  to  have  done,  that  he 
might  be  the  better  qualified  to  judge  of  the  business  when  it 
should  come  again  before  him.     See  on  ver.  20. 

23.  He  commanded  a  centurion  to  keep  Paul)  He  gave  him 
into  the  custody  of  a  captain,  by  whom  he  was  most  likely  to 
be  well  used  :  and  to  let  him  have  liberty ;  he  freed  him  from 
the  chains  with  which  he  was  bound  to  the  soldiers,  his  keep- 
ers. See  on  cliap.  .\xi.  33.  ,  And  that  he  should  forbid  none  of 
his  acquaintance,  tlov  iStoiv,  of  his  own  people,  his  fellow 
apostles,  and  tlie  Christians  in  general,  to  minister  or  come 
unto  him  ;  to  furnish  him  with  any  of  the  conveniences  and 
comforts  of  life  ;  and  visit  him  as  often  as  they  plea.sed.  This 
was  an  ample  proof  that  Felix  found  no  evil  In  him  ;  and  he 
would  certainly  have  dismissed  him  but  for  two  reasons  :  1. 
Jle  wanted  to  please  the  Jews,  whom  he  knew  could  depose 
grievous  things  against  his  administration.  2.  He  hoped  to 
get  money  from  the  apostle  or  his  friends,  as  the  purchase  of 
his  liberty. 

24.  His  wife  Drusilla]  We  liave  already  seen  that  Felix 
was  thrice  married  ;  .mo  of  his  wives  were  named  Drusilla  ; 
one  was  a  Roman,  the  niece  or  grand-daughter  of  Anthony  and 
Cleopatra,  mentioned  by  Tacitus,  lib.  v.  cap.  9.  The  other, 
the  person  in  the  text,  was  a  Jewess,  daughter  to  Ilerod 
Agrippa  the  Great.  See  chap.  xii.  1,  &c.  When  she  was  but 
six  years  of  age,  she  was  affianced  to  Epiphanes,  son  of  An- 
tiochus,  king  of  Comagena,  who  had  promised  to 'embrace 
Judaism  on  her  account;  but  as  he  did  not  keep  his  word, 
her  brother  Agrippa  (mentioned  chap.  xxv.  13.)  refused  to 
ratify  the  marriage.  About  the  year  of  our  Lord  53,  he  mar- 
ried her  to  Azizus,  king  of  the  Emesf.nes,  who  received  her 
on  condition  of  being  circumcised.  Felix  having  seen  her, 
fell  desperately  in  love  with  her,  and  by  means  of  a  pretended 
Jewish  magician,  a  native  of  Cyprus,  persuaded  her  to  leave 
her  husband ;  on  which  Felix  took  her  to  wife.  She  appears, 
on  the  whole,  to  have  been  a  person  of  an  indifferent  charge 
ter :  though  one  of  the  finest  women  of  that  age.  It  is  said 
that  she,  and  a  son  she  had  by  Felix,  were  consumed  in  an 
eruption  of  Mount  Vesuvius.  '  See  Josephus,  Antiq.  lib.  xx. 
cap.  7.  and  see  Cahnet  and  Rose.iimuller. 

Heard  him  concerning  the  faith  iii  Christ.]  For  the  pur- 
pose mentioned  In  the  note  on  ver.  21.  tliat  he  might  be  the 
more  acciurately  instructed  in  the  doctrines,  views,  &c.  of  t^.e 
Christians. 

25.  As  he  reasoned  of  righteousness]  iliKaioavvrii ;  the 
principles  and  requisitions  of  justice  and  right;  between 
God  and  man ;  and  between  man  and  his  fellows,  in  all  rela- 
tions and  connexions  of  life. 

Tetnptrance]  EyxpaTCiaf,  chastity;  self-governm.ent,  or 
moderation  wifh  regard  to  a  man's  appetites,  passions,  and 
propensities  of  all  kinds. 

And  judgment  to  come]  KptfiaTog  riu  nsWovros  ;  the  day 
of  retribution,  in  which  the  unjust,  intemperate,  and  incon- 
tinent, mnst  give  account  of  all  the  deeds  done  In  the  body. 
This  discourse  of  St.  Paul  was  most  solemnly  and  pointedly 
adapted  to  the  state  of  the  person  to  whom  it  was  addressed. 
Feli,x  was  tyrannous  and  oppressive  in  his  government ;  lived 
under  the  power  of  avarice  and  unbridled  appetites  ;  and  his 
incontineDce,  intemperance,  and  injustice,  appear  fully  in 
towa'7j"iJ''S  '''"S  "*'  Edeesa  of  his  wife ;  and  in  his  conduct 
luwaros  !^.  Paul,  and  the  motives  by  which  that  conduct  was 
434 


judgment  to  come,  Felix  trembled,  and  answered,  Go  thy  way 
for  this  time ;  when  I  have  a  convenient  season,  I  will  call  for 
thee. 

2f>  H  lie  hoped  also  that  ■«  money  should  have  been  given  him 
of  Paul,  that  he  might  loose  him  :  wherefore  he  sent  for  him 
tlie  oftener,  and  communed  with  him. 

27  But  after  two  years,  Porcius  Festus  came  into  Felix's 
room  :  and  Felix,  *  wiDine  to  show  the  Jews  a  pleasure,  left 
Paul  boanil. 

w  Exod. 23.3.— z  Eiod. 23.2.  Ch.ia.3.*,2S.9, 14. 


regulated.  And  as  to  Drusilla,  who  had  forsaken  the  husbanJ 
of  her  youth,  and  forgotten  the  covenant  of  her  God,  and  be- 
come the  willing  companion  of  this  bad  man,  she  was  wor- 
thy of  the  strongest  reprehension ;  and  Paul's  reasoning  on 
righteousness,  temperance,  and  judgment,  was  no»  )es8  ap- 
plicable to  her,  than  to  her  unprincipled  paramotir. 

Felix  trembled]  "The  reason  of^ Felix's  fear,"  says  Bp. 
Pearce,  "  seems  to  have  been,  lest  Drusilla,  who  was  a  Jew- 
ess, and  knew  that  what  she  had  done,  was  against  the  law  of 
Moses,  might  be  influenced  by  Paul's  discourse,  and  Felix's 
happiness  with  her  disturbed.  What  is  said  of  Felix,  Ter. 26. 
seems  to  show  that  he  had  no  remorse  of  conscience  for  wtia! 
he  Iwd  done."'  On  the  head  of  Drusilla's  scruples,  he  had 
little  to  fear ;  the  king  of  Edessa,  her  husband,  had  been  deatt 
about  three  years  before  tnis  :  and,  as  to  Jewish  scruples,  she 
could  be  little  affected  by  them  ;  she  had  already  acted  in  op- 
position to  the  Jewish  laxv,  and  she  is  said  to  have  turned 
heathen,  for  the  sake  of  Felix.  We  may,  therefore,  hope, 
that  Felix  felt  regret  for  the  iniquities  of  his  life ;  and  tnat 
his  conscience  was  neitlier  so  seared,  nor  so  hardened,  as  not 
to  receive  and  retain  some  gracious  impressions  from  such  a 
discourse,  delivered  by  the  authority,  and  accompanied  with 
the  influence  of,  the  Spirit  of  God.  His  frequently  sending 
for  the  apostle,  to  speak  with  him  in  private,  is  a  proof  llval 
he  wished  to  receive  farther  instructions  in  a  matter,  in 
which  he  was  so  deeply  interested,  though  he  certainly  was 
not  without  motives  of  a  baser  kind ;  for  he  hoped  to  gel 
money  for  the  liberation  of  the  apostle. 

Go  thy  way  for  this  time]  His  conscience  had  received  as 
much  terror  and  alarm  as  it  was  capable  of  bearing;  and 
probably  he  wished  to  hide,  by  privacy,  tlie  confusion  and 
dismay,  which,  by  tliis  time,  were  fully  erident  in  liis  coun- 
tenance. 

26.  He  hoped,  also,  that  money  should  have  been  giren 
him}  Bp.  Pearce  asks,  "How  could  St.  Luke  know  this  1" 
To  which,  I  answer.  From  the  report  of  St.  Paul,  with 
whom  Felix  had  frequent  conferences,  and  to  whom  he  un- 
doubtedly expressed  this  wish.  We  may  see  here,  the  most 
unprincipled  avarice  in  Felix,  united  to  injustice.  Paul  had 
proved  before  him,  his  innocence  of  the  charges  brought 
against  him  by  the  Jews.  They  had  retired  in  confusion, 
when  he  had  finished  his  defence.  Had  Felix  been  influ- 
enced by  the  common  principles  of  justice,  Paul  had  been  im- 
mediately  discharged ;  but  he  detained  him,  on  the  hope  of  :i 
ransom.  He  saw  that  Paul  was  a  respectable  cliaracter ;  that 
he  had  opulent  friends  ;  that  he  was  at  the  head  of  a  very  nu- 
merous sect,  to  whom  he  was  deservedly  dear ;  and  he  took  il, 
therefore,  for  granted,  that  a  considerable  sum  of  money 
would  be  given  for  his  enlargement.  Felix  was  a  freed  man 
of  the  emperor  Claudius ;  consequently,  had  once  been  ;t 
slave.  The  stream  rises  not  above  its  source  :  the  meanness 
of  the  slave  is  still  apparent,  and  It  is  now  insufferable,  being 
added  to  the  authority  and  influence  of  the  governor.  Low 
bred  men  should  never  be  entrusted  with  the  administration 
of  public  affairs. 

27.  After  two  years]  That  is,  from  the  time  that  Paul 
came  prisoner  to  Cesarea. 

Porcius  Festus]  This  man  was  put  into  the  government 
of  Judea  about  A.  D.  60.  the  sixth  or  seventh  year  of  Nero. 
In  the  succeeding  chapter,  we  shall  see  the  part  that  he  took 
in  the  affairs  of  St.  Paul. 

Willijig  to  show  the  Jews  a  pleasure]  As  he  had  not  got  the 
money  vv'hich  he  expected,  he  hoped  to  be  able  to  prevent  the 
complaints  of  the  .^ws  against  his  government,  by  leaving 
Paul,  in  some  measure,  in  their  hands.  For  it  was  customary 
for  governors,  &c.  when  they  left,  or  were  removed  from  a 
particular  district,  or  province,  to  do  some  pteblic,  beneficent 
act,  in  order  to  make  themselves  popular.  But  Felix  gained 
nothing  hy  this:  the  Jews  pursued  him  with  their  complaints 
against  his  administration,  even  to  the  throne  of  the  emperor. 
Josephus  states  the  matter  thus :  "  Now  when  Porcius  Festus 
was  sent  as  successor  to  Felix,  by  Nero,  the  principal  of  the 
Jewish  inhabitants  of  Cesarea  went  up  to  Rome,  to  accuse 
Felix.  And  he  certainly  would  have  been  brought  to  punish- 
ment, had  not  Nero  yielded  to  the  importunate  solicitations  of 
his  brother  Pallas,  who  was,  at  that  time,  in  the  highest  re- 
putation with  the  emperor."  Antiq.  lib.  xx.  cap.  9.  Thus, 
like  the  dog  in  the  fable,  by  snatching  at  the  shadow,  he  lost 
the  substance.  He  hoped  for  money  from  the  apostle,  and 
got  none ;  he  sought  to  conciliate  the  friendship  of  the  Jews, 
and  miscarried.  Honesty  is  the  best  policy  :  he  that  fear* 
God,  need  fear  nothing  else.  Justice  and  truth  never  deceive 
their  possessor. 

1.  Envy  and  malice  are  indefatigable,  and  torment  them- 
selves in  order  to  torment  and  ruin  others.  That  a  high-priest, 
says  pious  Quesnel,  should  ever  be  induced  to  »eavc  the  holy 


The  Jews  mote 


CHAPTER  XXV. 


Pestiis  again«l  Pant. 


city,  and  the  functions  of  religion,  to  become  the  accuser  of 
an  innocent  person  ;  this  could  be  no  other  than  the  ellect  of 
a  terrible  dereliction,  and  the  punishment  of  the  abuse  of 
eacred  thins^s. 

2.  Tertullus  begins  his  speech  with  flattery,  against  which 
every  judge  should  have  a  shut  ear  ;  and  ttien  he  proceeds  to 
calummfi  and  detraction.  These,  generally,  succeed  each 
other.  He  who  flatters  you,  will,  in  course,  calumniate  you 
for  receiving  his  flattery.  When  a  man  is  conscious  of  the 
uprightness  of  his  cause,  he  must  know,  that  to  attempt  to 
support  it  by  any  thing  but  truth,  tends  directly  to  debase  it. 

a.  The  resurrection  of  the  body  was  the  grand  object  of  the 
genuine  Christian's  hope ;  but  tlie  ancient  Christians  only 
hoped  for  a  blessed  resurrection,  on  the  ground  of  reconcilia- 
tion to  God,  through  the  death  of  his  Son.  In  vain  is  our  hope 
of  glory,  if  we  have  not  got  a  neetness  for  it.  And  who  \sflt 
for  tliis  state  of  blessedness,  but  he  whose  iniquity  is  forgi- 
ven, whose  sin  ia  covered,  and  whose  heart  is  purified  from 
deceit  and  guile  I 


4.  We  could  applaud  the  lenity  shown  to  St.  Paul  by  Felix, 
dill  not  his  own  cfmduct  render  his  motives  for  this  lenity 
very  suspicious.  "To  think  no  evil,  where  no  evil  scpms," 
is  the  duty  of  a  Christian;  but  to  refuse  to  see  it,  where  it 
most  evidently  appears,  is  an  imposition  on  the  understanding 
itself. 

5.  Justice,  temperance,  and  n.  future  judgment,  the  sub- 
jects of  St.  Paul's  discourse  to  Felix  and  Drusill.i,  do  not  con- 
cern an  iniquitous  judge  alone;  they  are  subjects  which 
should  affect  and  interest  every  Christian ;  subjects  wliich  the 
eye  should  carefully  examine,  and  which  tlie  lieurt  sliould 
ever  feel.  Justice  respects  our  conduct  in  life,  particularly 
in  reference  to  others ;  temperance,  the  state  and  governinent 
of  our  souls,  in  reference  to  God.  He  who  does  not  exercise 
himself  in  these,  has  neither  the  form,  nor  the  power  of 
godliness  ;  and  consequently  must  be  overwhelmed  with  the 
shower  of  divine  wrath  in  the  day  of  God's  appearing.  Many 
of  those  called  Christians,  have  not  less  reason  to  tremble  at 
a  display  of  these  truths,  than  this  heathen. 


CHAPTER  XXV. 

Pcrrciits  Festus  being  appointed  governor  ofJudea,  the  Jews  beseech  him  to  hare  Paul  brought  up  to  Jerusalem,  they  lying 
in  wait  to  kill  him  on  the  way,  1 — 3.  Fesiiis  refuses,  and  desiies  those  who  could  prove  any  thing  agai7ist  him,  to  go  with 
him  to  Cesarea,  4,  5.  Festus  returns  to  Cesarea,  and  the  next  day  Paul  is  brought  to  his  trial,  0—8.  Jn  order  to  please  the 
Jews,  Festus  asks  Paul  if  he  be  icilting  to  go  up  to  Jerjisalem,  and  be  tried  there/  9.  Paul  refuses,  and  appeals  to  Cesar, 
10 — 13.  King  Agrippa,  and  Bernice  his  wife,  cmne  to  Cesarea  to  visit  Fe.Hus,  and  are  infrmned  by  him  of  the  accusa- 
tions against  Paul,  his  lale  trial,  and  his  appeal  from  them  to  Cesar,  14 — 21.  Agrippa  desires  to  hear  Paul;  and  a  hear- 
ing is  appointed  for  the  following  day,  22.  Agrippa,  Pernice,  the  principal  oflicers  'ind  chief  men  of  the  city  being  assem- 
bled, Paul  is  hroughtforth,  23.  Festus  opens  the  business  with  stating  the  accusations  agaiytst  Paul,  and  his  desire  that 
the  matter  might  be  heard  by  the  king  himself;  that  he  might  hare  something  speciflcally  to  write  to  tlie  emperor,  to  tchom 
be  was  aJ)out  to  send  Paul  agreeably  to  his  appeal,  24 — '27.    [A.  M.  cir.  40()0.     A.  D.  cir.  02.     An.  Olymp.  cir.  C'CX.  ii.] 


NOW  when  Festus  was  come  into  the  province,  after  three 
days  he  ascended  from  Cesarea  to  Jerusalem. 

2  '  Then  the  high  priest  and  the  chief  of  the  .lews  informed 
him  against  Paul,  and  besought  him, 

3  .\nd  desired  favour  against  him,  that  he  would  send  for  him 
to  .lerusalem,  >>  laying  wait  in  the  way  to  kill  him. 

4  But  ^Vstus  answered,  that  Paul  should  be  kept  at  Cesarea, 
and  that  he  himself  would  depart  shortly  thither. 

5  Let  them  therefore,  said  he,  which  among  you  are  able,  go 
down  with  me,  and  accuse  this  man,  °  if  there  be  any  wicked- 
ness in  him. 

ti  And  when  he  had  tarried  among  them  ^  more  than  ten  days, 

ti  l.'hiip  31  1  Ver  15— hCh  .•a.l2,  15.— c  Ch  16.14.  Vcr.l3.—d  Or,  «i  some  copies 
rr^ul,  im  more  than  ci;,'hc  or  ten  iUy3. 


NOTES. — Verse  1.  Now  lehen  Festus  was  come  into  the 
procinre]  By  the  province  is  meant  Judea;  for,  after  the 
death  of  Herod  Agrippa,  Claudius  thought  it  Imprudent  to 
trust  the  government  in  the  hands  of  his  son  Agrippa,  who 
was  then  but  seventeen  years  of  age  ;  therefore,  Cuspius 
Fndus  was  sent  to  be  procurator.  And  when  afterward 
<'laudius  had  given  to  Agrippa  the  trtrarchate  of  Philip,  that 
of  Batanea  and  Abila,  he,  nevertheless,  kept  the  province  of 
Judea  more  immediately  in  his  own  hands,  and  governed  it 
by  procurators  sent  from  Rome.  Josep.  Ant.  1.  xx.  cap.  7. 
.»i'"ct.  1.  Fi.'Iix  being  removed,  Porcius  Festus  is  sent  in  his 
place;  and,  having  come  to  Cesarea,  where  the  Roman  go- 
vernor generally  had  his  residence,  after  he  had  tarried  three 
days,  he  went  up  to  Jerusalem,  to  acquaint  himself  with  the 
nature  and  complexion  of  the  ecclesiastical  government  of 
ilie  Jews;  no  doubt  for  the  purpose  of  the  better  administra- 
tion of  justice  among  them. 

2.  The  high-priest — informed  him  against  Pant]  They 
piipposed,  that,  as  Felix,  to  please  thern,  on  the  resignation 
of  his  government,  had  left  Paul  bound:  so  Festus,  on  the 
assumption  of  it,  would,  to  please  them,  deliver  him  into 
their  hand  :  but  as  they  wished  this  to  be  done  under  the  co- 
t'ltir  of  justice,  they  exhibited  a  number  of  charges  against 
I'anI,  which  they  hoped  would  appear  to  Festus  a  sulflcient 
reason  why  a  new  trial  should  be  granted ;  and  he  be  sent  to 
Jerusalem  to  take  this  trial.  Their  motive  is  mentioned  in 
the  succeeding  verse. 

4.  Festus  an  steered,  that  Paul  should  be  kept  at  Cesarea] 
It  is  truly  astonishine,  that  Festus  should  refuse  this  favour 
to  the  heads  of  the  Jewish  nation,  which  to  those  who  were 
not  in  the  secret,  must  appear  so  very  reasonable ;  and  espe- 
cially as,  on  his  coming  to  the  government,  it  might  be  consi- 
dered an  act  that  was  likely  to  make  him  popular;  and  he 
could  have  no  interest  in  denying  their  request.  But  God 
had  told  Paul,  that  he  should  testify  of  him  at  Rfline,  and  he 
disposed  the  heart  of  Festus  to  act  as  he  did ;  and  thus  disap- 
pointed the  malice  of  the  Jews,  and  fullilled  his  own  gracious 
design. 

.  .Hie — would  depart  shortly]  So  had  the  providence  of  God 
disposed  matters,  that  Festus  was  obliged  to  return  speedily 
to  Cesarea  ;  and  thus  had  not  time  to  preside  in  such  atrial  at 
.Jerusalem.  And  this  reason  must  appear  sufficient  to  the 
Jews;  and  especially,  as  he  gave  them  all  liberty  to  come  and 
appear  against  him,  who  were  able  to  prove  the  alleged 
charges. 

5.  Let  them — which  among  you  are  able]  'Oi  ivvaroi,  those 
who  hare  authority;  for  so  is  this  word  often  ueed  bv  good 
Greek  authors,  and  by  Josephus.  Festus  seems  to  have  said  : 
"I  have  heard  clamours  from  the  multitude  relative  to  this 
man;  but  on  euoh  clamours,  no  accusation  should  be  founded  : 


he  went  down  unto  Cesarea ;  and  the  next  day,  sitting  on  the 
judgment  seat,  commanded  Paul  to  be  brought 

7  And  when  he  was  come,  the  Jews  which  came  down  fFoiii 
Jerusalem  stood  round  about,  "  and  laid  many  and  grievous 
complaints  against  Paul,  whicli  they  could  not  prove. 

8  1'  While  he  answered  for  himself,  f  Neither  against  the  law 
of  the  Jews,  neither  against  the  temple,  nor  yet  against  Cesar, 
have  I  offended  any  thing  at  all. 

9  But  Festus,  ^  willing  to  do  the  .Tews  a  pleasure,  answered 
Paul,  and  said,  •>  Wilt  thou  go  up  to  Jerusalem,  and  there  be 
judged  of  these  things  before  me  f 

10  Then  said  Paul,  I  stand  at  Cesar's  judgment  seat,  where 

e  Mark  15.3.  Lukc23.2,10.  Chap  S4.5,  13  — f  Chap.6. 13.&a4.18.«t.28. 17.— g  Ch. 
9».v;;.-li  Verse  C-0.  .  i  .  »-  -i. 

yourselves  have  only  the  voice  of  the  multitude  as  the  foun- 
dation of  the  request  which  you  now  make.  1  cannot  take 
up  accusations  which  may  afiect  the  life  of  a  Roman  citizen, 
on  such  pretences.  Are  there  any  respectable  men  among 
you  :  men  in  office  and  authority,  whose  character  is  a  pledge 
for  the  truth  of  their  depositions,  who  can  prove  any  thing 
against  him  1  If  so,  let  these  come  down  to  Cesarea,  and  the 
cause  shall  be  tried  before  me,  and  thus  we  shall  know  whe- 
ther he  be  a  malefactor  or  not." 

6.  When  he  had  tarried — more  than  ten  days]  The  strange- 
ness of  this  mode  of  expression,  suggests  the  thought,  that 
our  printed  text  is  not  quite  correct  in  this  place ;  andlhis 
suspicion  is  confirmed  by  an  examination  of  MSS.  and  Ver- 
sions :  tj^iepai  ov  ir^etovi  okto)  ri  fcKa,  not  more  than  eight  or 
ten  days,  is  the  reading  of  .ABC,  several  others  of  great 
respectability,  with  the  Coptic,  Armenian,  and  Vulgate. 
Griesbach  admits  this  reading  into  the  text,  and  of  it,  profes- 
sor White  says.  Lectio  indubie  genuina :  "  This  is,  doubtless, 
the  genuine  readins." 

7.  The  .Teics — laid  many  and  grievous  cmnplaints  against 
Paul]  As  they  must  have  perceived  that  the  Roman  go- 
vernors would  not  intermeddle  with  questions  of  their  laiw, 
&c.,  they,  no  doubt,  invented  some  neic  charges,  such  as  se- 
dition, treason,  &c.,  in  order  to  render  the  mind  of  the  go- 
vernor evil  affected  towards  Paul ;  but  their  malicious  de- 
signs were  defeated,  for  assertion  would  not  go  (or  proof  be- 
fore a  Roman  tribunal :  this  court  required  proof,  and  the 
blood  thirsty  persecutors  of  the  apostle  could  produce  none. 

8.  While  he  anstoered  for  himself]  In  this  instance,  St. 
Luke  gives  only  a  general  account,  both  of  the  accusations 
and  of  St.  Paul's  defenci-.  But  from  the  words  in  this  verse, 
the  charges  appear  to  have  been  threefold.  1.  That  he  had 
broken  the  law.  2.  That  he  had  defiled  the  temple.  3.  That 
he  dealt  in  treasonable  practices ;  to  all  of  which  he  no  doubt 
answered  particularly ;  though  we  have  nothing  farther 
here  than  this,  Neither  against  the  law  of  the  Jews,  neither 
against  the  temple,  nor  yet  against  Cesar,  have  I  offended 
any  thing  at  all. 

9.  Willing  to  do  the  Jeirg  a  pleasure]  This  was  merely  to 
please  them,  and  conciliate  their  esteem  :  for  he  knew,  that 
OB  Paul  vma  a  Roman  citizen,  he  could  not  oblige  him  to  take 
a  new  trial  at  Jerusalem. 

10.  /  stand  at  Cesar's  judgment  seat]  Every  procurator 
represented  the  person  of  the  emperor  in  the  province  over 
which  he  presided;  and,  as  the  seat  of  government  was  at 
Cesarea,  and  Paul  was  now  before  the  tribunal  on  which  the 
emperor's  representative  sat,  he  could  say,  with  the  strictest 
propriety,  that  he  stood  before  Cesar's  judgment-seat,  where, 
as  a  freeman  of  Rome,  he  should  be  tried. 

As  thou  tery  well  knowest]    The  record  of  this  trial  before 
435 


JTc^^tug  states  the  case  of 


THE  ACTS. 


Paul  to  king  Agrippa, 


1  ought  to  be  judged :  and  to  the  Jews  have  I  done  no  wrong, 
as  ttiou  very  well  knowcst. 

>1  ■  For  if  I  be  an  ollender,  or  have  committed  any  thing 
•wrorthy  of  death,  I  refuse  not  to  die :  but  if  there  be  none  of 
those  things  whereof  these  accuse  me,  no  man  may  deliver 
me  unto  them.     ^  I  appeal  imto  Cesar. 

12  Then  Fcstus,  when  he  had  conferred  with  the  council, 
answered,  Hast  thou  appealed  unto  Cesar  ■?  onto  Cesar  shalt 
thou  go.  ,  ^       . 

1-3  li  And  after  certain  Jays  king  Agrippa  and  Bemice  came 
unto  Cesarea  to  salute  Festus. 

14  And  when  they  had  been  there  many  days,  Fcstas  ilc- 

i  Ver2S.  Cli. 18. 14.&  23.W.&  26.31.— k  Ch.2C.32.&  SS.  19. 


Felix,  was  undoubtedly  left  for  the  inspection  of  Festus  ;  for, 
as  he  left  the  prisoner  to  his  successor,  he  must  also  leave  the 
fh.arses  against  him,  and  the  trial  which  he  had  undergone. 
Bcsiuts,  Festus  must  be  assured  of  his  innocence,  from  the 
aial  tlirou!;!)  which  he  had  just  now  passed. 

11.  For  if  I  be  an  offender]  If  it  can  be  proved  that  I  have 
broken  the  laws,  so  as  to  expose  me  to  capital  punishment,  I 
do  not  wish  to  save  my  life  by  subterfuges  ;  I  am  before  the 
only  competent  tribunal:  here  my  busings  should  be  ulti- 
mately decided. 

No  man  may  deliver  me  unto  tlieni\  The  words  of  the 
apostle  are  very  strong  and  appropriate.  The  .Tews  asked  as 
a  favour,  x™/""!  from  Festus,  tliat  he  would  send  Paul  to  Je- 
rusalem, ver.  3.  Festus,  willing  to  do  the  Jews,  x"/""!  ^'''^ 
favour,  asked  Paul  if  he  would  go  to  Jemsalem,  and  there 
be  judged,  ver.  9.  Paul  says,  I  have  done  nothing  anuss, 
either  against  the  Jews,  or  against  Cesar,  therefore  no  man 
fie  ivvarai  avroii  xajyiaaaOai,  can  viake  a  present  of  me  to 
t/iem ;  that  is,  favour  them  so  far  as  to  put  my  life  into  their 
hands,  and  tlius  gratify  them  by  my  death.  Festus,  in  his 
aildrcss  to  Agripjja,  ver.  16.  admits  this,  and  uses  the  same 
fonTi  of  speecli: — //  /s  not  thr.customofthe  Romans,  xapiCcaQat, 
gratuitously,  to  give  up  any  one,  &c.  Much  of  the  beauty  of 
this  jiassagc  is  lost,  by  not  attending  to  tlie  original  words. 
See  on  ver.  16. 

I  appeal  unto  Cesar.]  A  freeman  of  Rome,  who  had  been 
tried  for  a  crime,  and  sentence  jiassed  on  him,  had  a  right  to 
appeal  to  the  emperor,  if  he  conceived  the  sentence  to  be  un- 
just: but  even  before  the  sentence  was  pronounced,  he  had 
the  privilege  of  an  appeal  in  criminal  cases,  if  he  conceived 
that  the  judge  was  doing  any  thing  contrary  to  the  laws. 
Ante  senlenliam  appellari  potest  in  criminati  iiegotio,  si 
judex  contra  leges  hoc  facial. — Grotius. 

An  appeal  to  the  emperor  was  highly  respected.  The  Julian 
law  condemned  tliose  magistrates,  and  otliers  having  authori- 
ty, a.s  violators  of  tlie  public  peace,  who  had  put  to  death, 
tortured,  scourged,  inijirisoned,  or  condemned  any  Roman  ci- 
tizen who  had  npiiralfil  to  Cesar.  Lege  Julia  de  vi  publica 
damnatnr,  qui  uliiiuu  potrstate  pried itus,  Civem  Romanum 
ad  Imperaloremappillanlein  necarit,  necarive  jusserit,  tor- 
serit,  verbcruverit,  condemnarerit,  in  publica  vineula  duei 
jtis.9erit.     Pauli  Recept.  Sent.  lib.  v.  t.  26. 

Tliis  ]a\v  was  eo  very  sacred  and  imperative,  that  in  the  per- 
secution under  Trajan,  Pliny  would  not  attempt  to  put  to  death 
Roman  citizens  who  were  proved  to  have  turned  Christians  : 
lience  in  liis  letter  to  Trajan,  lib.  x.  Ep.  97.  he  says,  Ftierunt 
aHi simili.i amentia:,  quosquia  cives  Romanierant,  annotavi 
in  urbem  remittendos.  "There  were  others  guilty  of  similar 
folly,  whom,  finding  them  to  be  Roman  citizens,  I  have  deter- 
mined to  semi  to  the  city."  Very  likely  these  had  appealed  to 
Cesar. 

12.  Conferred  with  the  cmincil]  From  this  circumstance, 
we  may  learn,  that  the  appeal  of  Paul  to  Cesar  was  condi- 
tional: else  Festus  could  not  have  deliberated  with  his  coun- 
cil whether  it  should  be  granted ;  for  he  had  no  power  to  refuse 
to  admit  such  an  ajipeal.  We  may,  therefore,  understand 
Paul  thus  :  "  I  now  stand  before  a  tribunal  wliere  1  ought 
to  be  judged  ;  if  thnu  refuse  to  hear  and  try  this  cause, 
rather  than  go  to  Ji'rus.nlem,  1  appeal  to  Cesar."  Festus, 
therefore,  consulted  with  the  council,  whether  he  should 
proceed  to  try  the  cause,  or  send  Paul  to  Rome ;  and  it  ap- 
peal's that  the  majority  were  of  opinion,  that  he  should  lie 
sent  to  Cesar. 

Hast  thou  appealed  unto  Cesar,  &c.]  Rather,  Thou  hast 
appealed  unto  Cesar,  and  to  Cesar  thou  shalt  go.  The  Jews 
were  disappointed  of  their  hope;  and  Festus  got  his  hand 
creditably  drawn  out  of  a  business  with  which  he  was  likely 
to  liave  been  greatly  embarrassed. 

13.  King  Agrippa]  Tliis  was  the  son  of  Ilerod  Agrippa, 
wlio  is  mentioned  chap.  xii.  1.  Upon  the  death  of  his  father's 
youngest  brother,  Herod,  he  succeeded  him  in  the  kingdom  of 
Chalcis,  by  the  favour  of  the  emperor  Claudius ;  Jos.  Antiq. 
lib.  XX.  cap.  4.  s.  2.  and  Bell.  lib.  ii.  cap.  12.  s.  1.  Afterward, 
Oiaudins  removed  him  from  that  kingdom  to  a  larger  one, 
giving  him  tlie  tetraichyof  Philip,  which  contained  Tracho- 
nitis,"  Batanea,  and  Gaulonitis.  He  gave  him,  likewise,  the 
tetrarchy  of  Lysanias,  and  the  province  which  Varus  had 
governed,  Jos.  Antiq.  lib.  xx.  cap.  6.  s.  1.  Bell.  lib.  ii.  cap.  12. 
8.  B.  Nero  made  a  farther  addition,  and  gave  him  four  cities, 
Abilu,  Julias,  in  Perrsea,  Tarichfem,  and  Tiberias,  in  Galilee; 
Jf's.  Antiq.  lib.  XX.  cap.  7.  s.  4.  Bell.  lib.  ii.  cap.  13.  s.  2.  Clau- 
duis  gnvf!  him  the  power  of  appointing  the  high-priest  among 
ttic  Jews ;  Ju/iip/,.  Antiq.  lib.  xx.  cap.  i.  s.  3.  and  instances  of 

43« 


clared  Paul's  cause  unto  the  king,  saying,  'There  is  a  certain 
man  left  in  bonds  by  Felix  : 

15  "  About  whom,  when  I  was  at  Jerusalem,  the  chief  priests 
and  elders  of  the  Jews  informed  me,  desiring  to  have  judg- 
ment against  him. 

IG  "  To  whom  1  answered,  It  is  not  the  manner  of  the  Ro- 
mans to  deliver  any  man  to  die,  before  that  he  which  ia  ac- 
cused have  the  accusers  face  to  face,  and  have  license  to  an- 
swer for  himself,  concerning  the  crime  laid  against  him. 

17  Tlierefore,  when  they  were  come  hither,  "  without  any  de- 
lay, on  the  morrow  I  sat  on  the  judgment  seat,  and  command- 
ed the  man  to  be  brought  forth. 

1  Ch  31.27  -m  Vor.2,  3.— n  Ver. 4,  5.— o  Ver.6. 


his  exercising  this  power,  may  be  seen  in  Joseph.  Antiq.  lib. 
XX.  cap.  vii.  s.  8, 11.  This  king  was  strongly  attached  to  the 
Romans,  and  did  every  thing  in  hi»  power  to  prevent  the  Jews 
from  rebelling  against  tlie  Romans;  and,  when  he  could  not 
prevail,  he  united  his  troops  to  those  of  Titus,  and  aseistciS 
in  the  siege  of  Jerusalem :  he  survived  the  ruin  of  his  coun- 
try several  years;  see  Bishop  Pearce  and  Calmet. 

Beriiice,  or,  as  she  is  sometimes  called,  Berenice,  was  sister 
of  this  Agrippa,  and  of  the  Drusilla,  mentioned  chap.  xxiv. 
She  was  at  first  married  to  her  uncle  Herod,  king  of  Chalcis, 
Jos.  Antiq.  lib.  xix.  cap.  9.  s.  1.  and,   on  his  death,  went  to 
live  with  her  brotlier  Agrippa,  with  whom  she  was  vioJonrtly 
suspected  to  lead  an  incestuous  life.    Juvenal,  as  usual,  men- 
tions this  in  the  l)roadest  manner. — Sat.  vi.  ver.  155: — 
Deinde  Adamas  notissimus,  et  Berenices, 
In  digito  facius  pretiosior  :  hunc  dedit  olim 
Barbaras  incest®,  dedit  hunc  Agrippa  Rororl. 

"Next,  a  most  valuable  diamond,  rendered  more  precious 
by  being  put  on  the  finger  of  Berenice,  a  barbarian  gave  it  to 
this  incestuous  woman  formerly;  and  Agrippa  gave  this  to 
his  sister."  Josephus  mentions  the  report  of  her  having  rri- 
ininal  conversation  loith  her  brother  Agrippa,  (prjiirn  cmir- 
Xov(xtis,  on  t'  aSe\(j>(o  (rvvriti.  To  sliield  herself  from  this 
scandal,  she  persuaded  Polemo,  king  of  Cilicia,  to  embrace 
the  Jewish  religion,  and  maiTyher;  this  he  was  induced  tn 
do,  on  account  of  her  great  riches ;  but  she  soon  left  him,  and 
he  revolted  to  heathenism  ;  see  Jos.  Antiq.  lib.  .tx.  cap.  vii. 
s.  3.  After  this,  she  lived  often  with  her  brother,  and  her  life 
was  by  no  means  creditable;  she  had,  however,  address  to 
ingratiate  herself  with  Titus  Vespasian,  and  tliere  were  even 

rnmours  of  her  becoming  empress propterque  insigiieui 

regince  Berenices  amorem,  cui  etiam  tiuptias  pollicitus  f»rfv 
batur — Suet,  in  Vit.  Titi.  Which  was  prevented  by  the 
murmurs  of  the  Roman  people:  Berenir.en  statim  ab  vrbe 
dimisit,  invitus  iyivitatn — Ibid.  Tacitus,  also.  Hist.  lib.  ii. 
cap.  I.  speaks  of  her  love  intrigue  with  Titus.  From  all  ac- 
counts, she  must  have  been  a  woman  of  gieat  address ;  ami, 
upon  the  whole,  an  exceptionable  character. 

14.  Declared  Paul's  cause  unto  the  king]  Festus  know 
that  Agrippa  was  better  acquainted  with  such  matters  than 
he  was ;  and  he  wished,  in  some  sort,  to  make  him  a  party  in 
tliis  business. 

15.  Desiring  to  have  judgment  against  him.]  Instead  of 
iiKxiv,  judgment,  Karaiixriv,  condemnation,  sentence  of  death, 
is  the  reading  of  ABC,  and  several  others  ;  wliicli  is  protxibljr 
genuine.  This  is  evidently  the  meaning  of  the  place,  which- 
ever reading  we  prefer.  Nothing  could  satisfy  tliese  men  but 
the  death  of  the  apostle.  It  was  not  justice  they  wanted,  but 
his  destruction. 

16.  //  is  not  the  manner  of  the  Ramans  to  deliver  any  nhean 
to  die]  Xapil^eabai  rtva  ap8-fi(oTrnv,  to  MAKE  A  presb.nt  o/'o»y 
Tnan  :  gratuitously  to  give  zip  the  life  of  any  man  through/"- 
■powr  or  caprice.  Here  is  a  reference  to  tiie  subject  discussi-d 
on  verse  11. 

Before  that  he  which  is  accused  have  the  accusers  face  tu 
face,  &c.]  For  this  righteous  procedure,  the  Roman  laws  were 
celebrated  over  the  civilized  world.  Appian,  in  his  Hist.  Ro- 
man.  says,  uv  miTpiov  <j(l>ajtv  OKpirr^f  KaraiiKa^tadai.  It  is  not 
their  custom  to  condemn  men  before  they  have  been  heard.  And 
Vuiho  De  Prmsid.  Rom.  saysj rare  yap  KOtvuvs  eavrovi  K'lpc- 
Xoi/T£(  fiiKaarai  £(  laov,  xai  tmv  Kartiynpoiv  xat  anoXoyovjUi'i-w 
aKovoji.ci/01,  priievo;  axpirov  npoKaraytvbXTKStv  ofiovjrcf,  cfjoa- 
(icvov  ovrc  Trpos  sxO  P  a  v,  ovre  irpos  x  «  P  »  »'j  «AAa  ttoos  rrn' 
(pva-iv  rm  a\r,deiai  ra  io^avra  eivat  SiKaia.  "  For  then, 
by  giving  sentence  in  common,  and  hearing  impartially  both 
plaintiff  and  defendant,  not  thinking  it  right  to  condemn  any 
person  unheard,  they  decided  as  appeared  to  tham  to  be  just  ; 
without  either  enmity  or  favour,  but  according  to  the  merits 

of  the  case." See  Bp.  Pearce.    England  can  boast  such  laws, 

not  only  in  her  stattite-books,  but  in  constant  operation  in  all 
her  courts  of  justice.  Even  the  king  himself,  were  he  so  in- 
clined, could  not  imprison,  nor  punish  a  man,  without  the  re- 
gular procedure  of  the  law ;  and  twelve  honest  men,  before 
whom  tlie  evidence  has  been  adduced,  the  case  argued,  and  the 
law  laid  down  and  explained,  are  ultimately  to  judge  whether 
the  man  be  guilty  or  not  guilty.  Here,  in  thisyaTOMred  country, 
are  no  arbitrary  imprisonments — nobastites — no  lettresde  ca- 
chet. Lexjfacit  Regem:  the  law  makes  the  king,  says  Brae- 
ion,  and  the  king  is  the  grand  executor  and  guardian  of  the 
law's— laws,  in  the  eyes  of  which,  the  character,  property,  and 
life,  of  every  subject,  are  sacred. 

18.  They  brought  none  accxtsation  of  such  tilings  as  I  sup- 
posed]    It  was  natural  for  Festus,  at  the  first  view  of  things, 


f'anPs  defence  of  himself 


CHAPTER  XXVI. 


before  king  Agrippa. 


18  Against  whom  when  the  accusers  stood  up,  tliey  brought 
none  accusation  of  such  things  as  I  supposed : 

19  '  But  had  certain  questions  against  him  of  their  own  su- 
perstition, and  of  one  Jesus,  which  was  dead,  whom  Paul  af- 
firmed to  be  alive, 

20  And  because  '  I  doubted  of  such  manner  of  questions; 
I  asked  him  whether  he  would  go  to  Jerusalem,  and  there  be 
judged  of  these  matters. 

21  But  when  Paul  had  appealed  to  be  reserved  unto  the 
'  hearing  of  Augustus,  I  commanded  him  to  be  kept  till  1 
might  send  l>ini  to  Cesar. 

22  Then  *  Agrippa  said  unto  Fesfus,  I  \VDuld  also  liear  the 
man  myself.    To-morrow,  said  he,  thou  shall  hear  him. 

23  V  And  on  the  morrow,  when  Agrippa  was  come,  and  Uor- 
nice,  with  great  pomp,  and  was  entered  into  the  place  of 

.oublful  how  to  inquire  hereof. 


pCh.l8.15.&'33.29.— q  Or, 


,ju.|g- 


to  suppose  that  Paul  must  he  guilty  of  some  very  atrocious 
Clime.  When  he  found  that  he  had  been  twice  snatched  from 
the  hands  of  the  Jews;  tliat  he  had  been  brought  to  Ccsarea, 
aa  a  prisoner  two  yeare  before;  that  he  had  been  tried  once 
bef(tre  the  sianhedrim,  and  once  before  the  governor  of  tlie 
province:  that  he  had  now  lain  two  years  in  bonds,  and  that 
tlie  high-priest  and  all  the  heads  of  the  Jewish  nation  had  uni- 
ted ill  accusing  him,  and  whose  condemnation  they  loudly  do- 
iiianded ;  wlien,  I  say,  he  considered  all  this,  it  was  natural 
for  liim  to  suppose  the  apostle  to  be  some  flagitious  wretch; 
but  when  he  had  tried  tlie  case,  and  heard  their  accusations 
and  liis  defence,  how  surprised  was  he  to  find,  that  scarcely 
any  thing  that  amounted  to  a  crime  was  laid  to  his  cliaige  ;  and 
lliat  nothing  that  was  laid  to  his  charge  could  beproved! 

19.  Qiiestiong — of  tlipir  oicii  superstition]  Tlcpi  rrn  iStag 
Smaidaifioviiii;  questions  concerning  their  own  religion.  Su- 
perstition meant  something  as  bad  among  tlie  Romans,  as  it 
Hots  among  us  ;  and  is  it  likely  that  F'estiis,  only  a  procura- 
tor, sli..uld  thus  speak  to  Agrippa,  a  kino,  concerning  his 
nun  religion  i  He  could  not  have  done  so  without  ottering 
the  highest  insult.  The  word  Aeiaiiainovta  must  tlierefore 
simply  mean  religion ;  tlie  7iational  creed,  and  the  national 
tror.ihip,  as  I  have  at  large  proved  it  to  mean,  in  the  obsei"va- 
tions  at  the  end  of  cliap.  xvii. 

And  of  one  Jesus  which  was  dead,  die]  In  this  way  docs 
this  poor  iieathen  speak  of  the  death  and  resurrection  of 
Christ  1  There  are  many  who  profess  Christianity  that  do  not 
uppear  to  be  much  farther  enlightened. 

20.  I  doubled  of  such  manner  of  questions]  Such  as,  whe- 
ther he  had  broken  their  law,  defiled  their  temple ;  or,  wliether 
this  Jesus,  who  was  dead,  was  again  raised  to  life'! 

2i.  Unto  the  hearing  of  Augustus]  E15  rriv  rnv  Yc0as-ov 
itayiKjaiv  }  to  the  discrimination  of  the  emperor.  For,  al- 
though (Te/}«s-uf,  is  usually  translated  ^it^Msrw.?,  and  the  Ro- 
man emperors  generally  assumed  this  epithet,  which  signifies 
no  more  than  the  venerable,  the  august ;  yet  here  it  seems  to 
be  used  merely  to  expp^ss  the  emperor,  without  any  reference 
to  any  of  his  attributes  or  titles. 

22.  1  irould  ais-o /iear  the  man  myself  .]  A  spirit  of  curiosity, 
similar  to  that  of  Herod,  Luke  xxiii.  8. 

AsUerod,  the  fathcrof  this  Agrippa,  hadbecnso  activeanin- 
struiuent  in  endeavouring  to  destroy  Christianity,  having  killed 
James,  and  was  about  to  have  put  Peter  to  death  also,  had  not 
<ioil  sent  him  to  his  own  place;  there  is  no  doubt  that  Agrippa 
liad  heard  much  about  Christianity:  and  as  to  St.  Paul,  his 
conver-iion  wasso  vei^  remarkaWe,  that  his  name,  in  connex- 
ion with  Christianity,  was  known  not  only  throughout  Judea, 
but  through  nil  Asia  Minor  and  Greece.  Agrippa,  therefore, 
might  naturally  wish  to  see  and  hear  a  man  of  whom  he  had 
heiu'd  so  much. 

2!.  yVith  great  pomp]  Mtrn  voWtji  (pnvTaaa;  ;  with  much 
phantasy,  great  splendour,  great  parade,  superb  attendance, 
or  splendid  retinue  :  in  this  sense  the  Greelt  word  is  used  by 
the  best  writers.  Wetstein  has  very  justly  remarked,  that 
these  children  of  Herod  the  Great,  made  this  pompous  ap- 
pearance in  that  very  city  where,  a  few  years  before,  Uieir  fa- 
thi.T,  for  his  pbidk,  was  smitten  of  God,  and  eaten  up  by  worms! 
How  seldom  do  the  living  lay  any  of  God's  judgments  to 
heart ! 

The  place  of  hearing]    A  sort  of  atidience  chamber,  in  the 


hearing,  with  the  chief  captains,  and  principal  meu  of  thj 
city  ;  at  Festus'  commandment,  Paul  «'as  brought  forth. 

24  .\nd  Festus  said.  King  .\grippa,  and  all  men  which  are  here 
present  with  us,  ye  see  this  man,  about  wliom  'all  the  multi- 
tude nf  the  Jews  have  dealt  with  me,  both  at  Jerusalem,  and 
also  here,  crying,  that  he  ought  "  not  to  live  any  longer. 

2.3  But  when  1  found  that  '  he  had  committed  noiliing  wor- 
thy of  dealli,  "and  that  he  himself  iiath  ai)pealed  to  Augustus, 
I  have  determined  to  send  him. 

20  Of  whom  I  have  no  certain  thing  to  writ^  unto  my  lord. 
Wherefore,  1  liave  brought  him  forth  before  you,  and  specially 
before  thee,  O  king  .\grippa,  tliat,  after  examination  had,  I 
might  have  .somewliat  to  write. 

27  For  it  seemeth  to  me  unreasonable  to  send  a  prisoner,  and. 
not  withal  to  signify  the  crimes  laid  against  him. 


r.a,  3,7 -u  Oh. •>?.??, 


fOii.aj  3,  is.st3i;3i.- 


palace  of  Festus.  This  was  not  a  trial  of  Paul ;  there  were 
no  Jews  present  to  accuse  him,  and  he  could  not  be  tried  but 
at  Rome,  as  he  had  appealed  to  Cesar.  These  grandees  wish- 
ed to  hearthe  man  speak  of  his  religion,  and  in  his  own  de- 
fence, through  a  principle  of  curiosity. 

20.  I  have  no  certain  thing  to  tcrite]  Nothing  alleged  against 
him  has  been  substantiated. 

Unto  my  Lard]  Tlie  title  Knflio;,  Dominus,  Lard,  bothvlw- 
gustus  and  Tiberius  had  abscilutely  refused  ;  and  forbad,  even 
by  public  edicis,  the  application  of  it  tothemselvcs.  Tiberius 
himself  was  accustomed  to  say,  that  he  was  lord  only  of  his 
slaves,  emperor  or  general  of  the  troops,  and  prince  of  the 
senate.  See  Suetonius,  in  his  life  of  this  prince.  The  suc- 
ceeding emperors  were  not  so  modest :  they  alfected  the  title. 
Nero,  the  then  emperor,  would  have  it;  and  Pliny  the  younger 
is  coiitiiuially  giving  it  to  Trajan,  in  his  letters. 

27.  For  it  seemeth  to  me  nnTeasonahle,  &c.J  Every  read- 
er must  feel  the  awkward  situation  in  which  Festus  stood. 
He  was  about  to  send  a  prisoner  to  Rome,  to  appear  before 
Nero,  though  he  had  not  one  charge  to  support  against  him; 
and  yet  he  must  be  sent,  for  he  had  appealed  to  Cesar.  He 
hoped  therefore  that  Agrip-.^a,  who  was  of  the  .Jewish  religion, 
would  be  able  to  discern  more  particularly  the  merits  of  this 
case;  and  might,  alter  hearing  Paul,  direct  him  how  to  draw 
upthose  letters,  whicli,  on  sending  theprisoncr,  must  be  trans- 
mittud  to  tlie  emperor. 

This  cliapter  ends  as  exceptionably  as  the  twenty-first.  It 
sliould  have  begun  at  ver.  13.  and  have  been  continued  to  the 
end  of  the  twenty -sixth  chapter;  or  both  cliaptere  have  been 
united  in  one. 

1.  From  St.  Paul's  appeal  to  Cesar,  we  sec  that  it  is  lawful 
to  avail  ourselves,  even  in  the  cause  of  Ood,  of  tliose  ciril  pri- 
vileges with  whicli  his  mercy  has  blessed  us.  It  is  often  bet- 
ter to  fall  into  the  hands  of  the  heathen,  than  into  the  hands  of 
those  who,  from  mistaken  views  of  religion,  have  their  hearts 
filled  with  bitter  persecuting  zeal.  Thase  who  can  murder  a 
man,  pretendedly  for  God's  sake,  because  he  docs  not  think 
exactly  witli  them  on  ceremonial  or  speculative  points  of  di- 
vinity, have  noportion  of  that  religion  whiclicaine  downfroin 
God." 

2.  The  .Tews  endeavoured  by  every  means  to  deny  the  resurrec- 
tion of  our  Lord ;  and  it  seems  to  have  been  one  partof  their  ac- 
cusation against  Paul,  that  he  asserted,  tliat  the  M^m  Jesus,  whom 
they  had  crucified,  was  risen  from  the  dead.  On  this  subject, 
a  pious  writer  oliserves,  "  What  a  train  of  errors  and  miseries 
does  one  single  instance  of  deceit  draw  after  it!  and  what  a 
judgment  upon  those,  who,  by  corrupting  the  guards  of  the 
sepulchre,  the  witne.sses  of  the  resui-rectionofour  Lord,  have 
kept  their  whole  nation  in  infidelity  I"  Thus  it  often  happens 
in  the  world,  that  one  bad  counsel,  one  single  lie  or  calumny 
once  established,  is  the  source  of  infinite  evils. 

3.  The  grand  ma-xim  of  the  Roman  law  and  government,  ta 
condemn  no  man  unlieurd,  and  to  confront  the  accusers  irith 
the  accused,  should  be  a  sacred  nia.xim  with  every  magistrate 
and  minister,  and  among  all  private  Christians.  How  many 
harsh  judgments  and  uncharitable  censures  would  this  pre- 
vent: Conscientiously  practised  in  all  Christian  societies,  de- 
traction,  calumny,  talebearing,  whisiiering,  back-biting,  mis- 
understandings, with  every  unbrotheiiy  affection,  would  ne- 
cessarily be  banished  from  the  church  of  God. 


CHAPTER  XXVI. 

Paul  answers  for  himself  before  Agrippa,  1—3.  gives  an  account  of  his  education  from  his  youth  up,  4,  5.  shows  that  the 
Jews  persecuted  him  for  his  maintaining  the  hope  of  the  resurrection,  6—8.  states  'his  persecution  of  the  Christians,  9—11. 
gives  an  account  of  his  miraculous  cotiversien,  12—15.  an/t  of  his  call  to  the  ministry,  10-18.  His  obedience  to  that  call, 
and  his  success  in  preaching  the  doctrine  of  Christ  crucified',  19—23.  While  he  is  thus  speaking,  Festus  interrupts  him, 
and  declares  him  to  he  mad  through  his  abundant  learning,  24.  which  charge  he  modestly  refutes  with  inimitable  ad- 
dress, and  appeals  to  king  Agrippa  for  the  truth  and  correctness  of  his  spe-ck,  25—27.  On  whicli,  Agrippa  confesses  hijn- 
self  almost  converted  to  Christianity,  23.  Paul's  affectionate  and  elegant  address  to  him  on  this  declaration,  29.  The 
council  breaks  up,  and  they  all  pronounce  him  innocent,  30—32.    [A.  M.  cir.  4066.   A.  D.  cir.  62.     An.  Olymp.  cir.  CCX.  2,] 

THEN  Agrippa  said  unto  Paul,  Thou  art  permitted  to  speak 
for  thyself    » Then  Paul  stretched  forth  the  hand,  and 
answered  for  himself: 


iCh.M.m    Prov.18  13.   John  7.51. 


2  I  think  myself  happy,  king  Agrippa,  because  I  shall  an- 
swer for  myself  this  day",  before  thee,  b  touching  all  the  things 
whereof  I  am  accused  of  the  Jews ; 


NOTES.— Verse  1.  T^en  Paul  stretched  forth  the  hand]  ed  for  one.  From  knowing,  partly  by  descriptions,  and  partly 
This  act,  as  we  have  already  seen  on  chap.  xxi.  40.  was  mere-^  by  ancient  statues,  howoratore  and  others  who  address  aeon 
ly  to  gam  attention ;  it  was  no  rhetorical  flourish,  nor  design-  i  c<iui-ee  of  people  stood,  we  can  easily  conceive  the  attitude  of 

43"' 


Paul  gives  an  account  of 


THE  ACTS. 


his  miraculous  canrcrston . 


3  Elspecially  because  1  know  Ihee  to  be  expert  in  all  customs 
and  questions  whicli  are  among  the  Jews :  wherefore  I  be- 
seech thee  to  hear  me  patiently. 

4  My  manner  of  life  from  my  youth,  which  was  at  the  first 
among  mine  own  nation  at  .Jerusalem,  know  all  the  Jews  ; 

5  Which  knew  me  from  the  beginning,  if  they  would  testify, 
that  after  '  the  most  straitest  sect  of  our  religion  I  lived  a 

6  "i  And  now  I  stand  and  am  judged  for  the  hope  of  '  the  pro- 
mise made  of  God  unto  our  fathers  : 

7  Unto  which  promise  f  our  twelve  tribes,  instantly  serving 
God  ^day  hand  night,  'hope  to  come.  For  which  hope's  sake, 
king  Agr'ippa,  I  am  accused  of  the  Jews. 

8  Why  should  it  be  tlwught  a  thing  incredible  with  you,  that 
God  should  raise  the  dead  1 

9  k  I  verily  thought  witli  myself,  that  I  ought  to  do  many 
things  contrary  to  the  name  of  Jesus  of  NazarPth. 

10  1  Which  tiling  I  also  did  in  Jerusalem :  and  many  of  the 
saints  did  I  shut  up  in  prison,  having  received  authority  ""  from 
the  chief  priests  ;  and  when  they  were  put  to  death,  I  gave 
my  voice  against  them. 

11  "And  I  punished  them  oft  in  every  synagogue,  and  com- 
pelled them  to  bla.<:pheme;  and  being  exceedingly  mad  against 
them,  I  persecuted  them  even  unto  strange  cities. 

cCh.  «.3.  &23.6  U.3i.  16,22.  Pliil.3.S.-d  Ch.  2<.6.— e  Hen.  3.15.4.23.  ie.& 26  4. 
&49.10.  Deul  18. 15.  8Siim.7.IJ.  Psa.l3a.U.  lsa.4.2.&.  7. 14  &.  9.15  &.  lO.ID.  Jer.2;l. 
5.SC.33.14,  15,  16.  Ezek.  a).a3.&37  84.  Dan.  9.  24.  Mic.7.aO.  Ch,  13  41  Rom.  15.8. 
Til.  2.13.— rismcsl,  \.—g  Or  niffht  and  day.— h  Luke  2.37.  1  Tim.  5.5.  1  ThM«. 
110.— i  Phil.3.11.— k  Jolm  16.2.   1  Tim. 1.13. 


fit.  Paul.  When  the  right  hand  was  stretched  out,  the  left  re- 
mained under  the  cloak,  whicli  being  thrown  off  the  right 
shoulder,  to  give  the  arm  the  fuller  liberty,  it  then  rested  on 
tlie  left :  imder  these  circumstances,  the  hand  could  be  stretch- 
ed out  gracefully,  but  was  confined  to  no  one  attitude,  though 
the  third  and  fourtli  fingers  were  generally  clenched. 

2.  i  think  myself  happy]  As  if  he  had  said,  this  is  a  pecu- 
liarly fortunate  circumstance  in  my  favour,  that  I  am  called 
to  make  my  defence  before  a  judge  so  intelligent,  and  so  well 
acquainted  with  the  laws  and  customs  of  our  country.  It  may 
be  necessary  just  to  observe,  that  this  Agripp.i  was  king  of 
Trachonitis,  a  region  which  lay  on  the  north  of  Palestine,  on 
the  east  side  of  Jordan,  and  south  of  Damascus.  For  his  pos- 
sessions, see  on  chap.  xxv.  13. 

4.  My  manner  of  life,  ifec]  The  apostle  means  to  state,  that 
though  born  in  Tarsus,  he  had  a  regular  Jewish  education, 
having  been  sent  up  to  Jerusalem  fortliat  purpose ;  but  atwhat 
Bge,  does  not  appear;  probably  about  twelve,  for  at  this  age 
the  male  children  were  probably  brought  to  the  annual  solem- 
nities.    See  on  Luke  ii.  41. 

5.  After  the  inost  straitest  sect]  That  is,  the  Pharisees :  who 
were  reputed  the  strictest  in  their  doctrines,  and  in  their  mo- 
ral practices,  of  all  the  sects  then  among  the  Jews.  The  sects 
were  the  Pharisees,  Sadducees,  and  Esse^ies. 

6.  For  the  hope  of  the  promise]  Tliis  does  not  appear  to 
mean,  the  hope  of  the  MessiaJt,  as  some  have  imagined  :  but 
the  ho])e  of  the  resurrection  of  the  dead,  to  whicli  the  apostle 
referred  in  chap,  xxiii.  6.  where  he  says,  to  the  Jewish  coun- 
cil, (from  which  the  Roman  governor  took  him,)  of  the  hope 
and  resurrection'of  the  dead  Jam  called  in  question.  See  the 
notes  there  :  and  here  he  says.  Island  and  am  judged  for  the 
hope  of  the  promise,  &c.  and  to  which,  he  says,  ver.  7.  the 
twelve  tribes  hope  to  come.  The  Messiah  had  come,  and  was 
gone  again,  as  Paul  well  knew ;  and  what  is  here  meant,  is 
something  which  the  Jews  hoped  to  come  to,  or  attain  ;  not 
what  was  to  come  to  them;  and  this  single  observation  ex- 
cludes the  Messiah  from  being  meant.  It  was  the  resurrection 
of  all  men  from  the  dead,  which  Paul's  words  signified ;  and 
this  the  Jews  had  been  taught  to  hope  for,  by  many  passages 
in  the  Old  Testament.  I  shall  only  add,  that  when,  in  the  next 
verse,  this  hope  of  the  promise  is  mentioned  as  what  the  Jews 
did  then  hope,  KaTavTJiTai,  to  come  to;  it  is  the  very  same  word 
which  Paul,  in  Phil.  iii.  1 1.  uses  to  express  the  same  thing  : 
If  by  any  means  (says  he)  KaravTrtaD,  I  ?night  attain  to  the 
resurrection  of  the  dead.     Up.  Pearce. 

8.  That  God  should  raise  the  dead]  As  .^grippa  believed  in 
the  true  God,  and  knew,  that  one  of  his  attributes  was  omni- 
potence, he  could  not  believe  that  the  resurrection  of  the  dead 
was  an  impossible  thing  ;  and  to  this  belief  of  his,  the  apostle 
appeals ;  and  the  more  especially,  because  the  Sadducees  de. 
nied  the  doctrine  of  the  resurrection,  lliough  they  professed  to 
believe  in  the  same  God.  7'/co attributes  of  God  stood  pledged 
to  produce  this  resurrection  :  his  truth,  on  which  his  promise 
was  founded  ;  and  his  power,  by  which  the  thing  could  be 
easily  effected  ;  as  that  power  is  unlimited. 

Some  of  the  best  critics  think  this  verse  should  be  read  tlius  : 
What !  fihould  it  be  thought  a  thing  incredible  with  you,  if  God 
should  raise  the  dead  1 

10.  Many  of  the  saints]  From  what  is  said  in  this  ver.se,  it 
aeems  that  Paul,  before  his  conversion,  was  invested  with 
much  power:  he  imprisoned  the  Christians,  punished  many 
In  various  synagogues,  compelled  them  to  blaspheme,  to  re- 
nounce, and  perhaps  to  execrate  Christ,  in  order  to  save  their 
lives;  and  gave  his  voice,  exerted  all  his  influence  and  autho- 
rity against  them,  in  order  that  they  might  be  put  to  death  : 
and  from  this  it  would  seem,  that  there  were  other  persons 
put  to  death  besides  St  Stephen,  though  their  names  are  not 
mentioned.  r       >         a 

:    U.  Bttng  exc.tedingly  mad  against  them]  Only  a  madman  jli 
43S 


12  "  Whereupon  as  I  went  to  Damascus  with  authority  and 
commission  from  the  chief  priests, 

13  At  mid-day,  O  king,  I  saw  in  the  way  a  light  from  heaven, 
above  the  brightness  of  the  sun,  shining  round  about  me  and 
theia  which  journeyed  with  me. 

14  And  when  we  were  all  fallen  to  the  earth,  I  heard  a  voice 
speaking  unto  me,  and  saying,  in  the  Hebrew  tongue,  Saul, 
Saul,  why  persecutest  thou  me  1  it  is  hard  for  thee  to  kick 
against  tlie  pricks. 

15  And  I  said,  Who  art  thou,  Lordl  And  he  said,  I  am  Jesus 
whom  thou  persecutest. 

16  But  rise,  and  stand  upon  thy  feet :  for  I  have  appeared 
luito  thee  for  this  purpose,  "to  make  thee  a  minister  and  a 
witness  both  of  these  things  which  thou  hast  seen,  and  of  those 
things  in  the  which  I  will  appear  unto  thee  ; 

17  Delivering  thee  from  the  people,  and  from  the  Gentiles, 
'  unto  whom  now  I  send  thee, 

18  '  To  open  their  eyes,  and  *to  turn  them  from  darkness  to 
light,  and  from  the  power  of  Satan  unto  God,  '  that  they  may 
receive  forgiveness  of  sins,  and  "inheritance  among  them 
which  are  ^sanctified  by  faith  that  is  in  me. 

19  Whereupon,  O  king  Agrippa,  I  was  not  disobedient  unto 
the  heavenly  vision : 

20  But  "  showed  first  unto  them  of  Damascus,  and  at  Jem- 

1  Chap.  8.  3.  Qal,  1.  13.— m  Chap.  9.14,21.  «t.2a.5.— n  r.hap.  K.19.— o  Chap.9.3.Si 
S.'.e  — p  Chap.  22.  15— q  Chap.  28.21. -r  Is*.  35.5.  &  42.7.  Luke  1.79.  Jchn  B.  1-.;. 
2Cor.4.4.  Eph.l.lH.  1  Th«s5.  5.5— s  8  Cor.  6. 14.  Eph.4.19.&  5  8.  Col. 1.13.  1  Per . 
2.9,25— I  Luke  1.77— u  Eph  1.11.  Col.l.l2.—v  Ch.  20.32 —w  Ch.9.ai,  22,  :S».t  II. 
26.&  13,  et,  14,  &  16, &,  17,  &  13,  &  19,  Si,2n,lt,2l. 


will  persecute  another  because  of  bis  differing  from  hiin  in 
religious  opinions ;  and  the  fiercest  persecutor,  is  he  who 
should  be  deemed  the  most  furious  madman. 

Unto  strange  cities]  Places  out  of  the  jurisdiction  of  the 
Jews  ;  such  as  Damascus,  which  he  immediately  mentions. 

12.  Whereupon  us  I  went  to  Damascus]  See  the  whole  ac- 
count of  the  conversion  of  Saul  of  Tarsus  explained  at  large 
in  the  notes  on  chap.  ix.  2,  &c. 

16.  But  rise,  &c.)  The  particulars  mentioned  here,  and  in 
the  two  following  verses,  are  not  given  in  chap.  ix.  nor  in  chap, 
xxii.  where  he  gives  an  account  of  his  conversion.  He  has 
detailed  the  differentcircumstances  of  that  important  event,  as 
he  saw  it  necessary ;  and  perhaps  there  were  several  others 
which  then  t(X)k  place,  that  he  had  no  opportunity  of  mention- 
ing, because  there  was  nothing  in  succeeding  occurrences 
which  rendered  it  necessary  to  produce  them. 

To  make  thee  a  minister]  Ynijprjrriv,  an  under-rotcer  : 
that  is,  one  who  is  under  the  guidance  and  aiithority  of  an- 
other ;  an  assistant,  or  servant.  So  Paul  was  to  act  solely 
under  the  authority  of  Jesus  Christ ;  and  tug  hard  at  the  oar, 
in  order  to  bring  the  vessel  through  the  tempestuous  ocean,  to 
the  safe  harbour.  See  the  concluding  observations  on  John, 
chap.  vi. 

And  a  jcitness]  Maprvpa,  a  martyr.  Thougli  this  word 
literally  means  a  witness,  yet  w^e  apply  it  only  to  such  per- 
sons as  have  borne  testimony  to  the  truth  of  God,  at  the  ha- 
zard and  expense  of  their  lives.  In  this  sense  also,  ancient 
history  states  St.  Paul  to  have  been  a  witness  ;  for  it  is  said  he 
was  beheaded  at  Rome,  by  the  command  of  Nero. 

/?!  the  which  I  will  appear]  Here  Christ  gives  him  to  under- 
stand, that  he  should  have  farther  communications  from 
himself;  and  this  may  refer  either  to  those  interpositions  of 
Divine  Providence,  by  which  he  was  so  often  rescued  from 
destruction,  or  to  those  encouragements  which  he  received  in 
dreams,  visions,  trances,  &c.  or  to  that  general  inspiration 
under  which  he  was  enabled  to  apprehend  and  reveal  the  se- 
cret things  of  God,  for  the  edification  of  the  cliurch.  To  all  of 
which  ma>  be  added,  that  astonishing  power,  by  which  he 
was  so  often  enabled  to  work  miracles,  for  the  confirmation  of 
the  truth. 

17.  Delivering  thee  from  the  people]  From  the  Jews— -and 
from  the  Gentiles,  put  here  in  opposition  to  the  Jews  ;  and 
both  meaning  mankiyid  at  large,  wheresoever  the  providence 
of  God  might  send  him.  But  he  was  to  be  delivered  from  tlie 
malice  of  the  Jews,  that  he  might  be  sent  with  salvation  to 
the  Gentiles. 

IS.  To  open  their  ey»s]  To  be  the  instrument  of  informing 
their  uiiderstanding  in  the  things  of  God. 

To  turn  them  from  darkness  to  light]  From  heathenism 
and  superstition,  to  the  knowledge  and  worship  of  the  true 
God. 

From  the  power  of  Satan  unto  God]  Tns  ciovataf  rov  Xrt- 
rava,  from  the  authority  and  domination  of  Satan  ;  for,  as  the 
kingdom  of  darkness  is  his  kingdom,  so  those  who  live  in  this 
darkness  are  under  his  dominion  :  and  he  has  authority  and 
right  over  them.  The  blessed  Gospel  of  Christ  is  the  means 
of  bringing  the  soul  from  this  state  of  spiritual  darkness  and 
wretchedness,  to  the  light  and  liberty  ol^  the  children  of  God  ; 
and  thus  they  are  brought  from  under  the  potcer  and  authority 
of  Satan,  to  be  under  the  power  and  authority  of  Cod. 

That  they  may  receive  forgiveness  of  sins]  That  all  their 
sins  may  be  pardoned,  and  their  souls  sanctified  :  for  nothing 
less  is  implied  in  the  phrase,  acpccris  afxapnuiv,  which  signifies 
the  taking  away,  or  removal  of  sins. 

And  inJieritance]  By  remission  of  sins,  i.  e.  the  removal  of 
the  guiU.  and  pollution  of  sin,  they  become  children  of  God  ; 
and  if  children,  then  heirs  ;  for  the  children  of  the  heavenly 
'amily  shall  alone  possess  the  heavenly  estate.  And  as  Uie  in- 
lerjtance  is  said  to  be  among  them  that  are  sanctified  j  this 


tnd  sbttes  tht  dodrinca 


CHAPTER.  XXVr. 


ht  hoc!  prcnchfK 


aalem,  and  throughout  all  the  coasts  of  Jiidca,  and  then  to  the 
Gentiles,  that  they  should  repent  and  t\irn  to  God,  and  do 
*  works  meet  for  repentance. 

21  For  these  causes  "  the  Jewa  caught  me  in  the  temple,  and 
went  about  to  kill  me, 

22  Having  therefore  obtained  help  of  God,  I  continue  unto 
this  day,  witnessing  both  to  small  and  great;  saying  none 
other  things  than  those  '  which  the  prophets  and  '  Moses  did 
gay  should  come : 

M  fcThat  Christ  should  suffer,  arid  '  that  he  should  be  the 
first  that  should  rise  from  the  dead,  and  <>  shmtld  show  light 
unto  the  people,  and  to  the  Gentiles. 

;.3.a-yCh .51  30,  31 


Is  a  further  proof  that  a^cm;  a/tapTuov,  signifies  not  only  the 
/oTgiveness  of  sins,  but  also  the  purification  of  the  heart. 

By  faith  that  is  in  vie.]  By  believing  on  Clirist  .lestis,  as 
dying  for  their  offences,  and  rising  again  for  their  juistillcation. 
Thus  we  see  that  notonlythis  salvation  comes  throughC/irzs?; 
but,  that  it  is  to  be  received  by  faith  ;  and  consrqucntly  nei- 
ther by  the  merit  of  works,  nor  by  that  of  suffering. 

19.  I  tras  not  disobedient  unto  the  heavenly  vision]  This, 
O  Agrippa,  was  the  cause  of  my  conversion  from  my  prejudi- 
i-es  and  mal-pi-actices  against  the  doctrine  of  Christ.  The 
vi.sion  was  from  heaven;  I  received  it  as  such,  and  began  to 
|)ri-ach  <!(«  faith  which  I  had  before  persecuted. 

30.  But  showed  first  unto  them  of  Damascus]  He  appears 
to  liave  preached  at  Damascus,  and  in  the  neighbouring  parts 
of  Ara1)ia  Deserta,  for  about  three  years  ;  arid  afterward  he 
went  up  to  -Ferusalein.  See  Galat.  i.  17,  18.  and  sec  tlie  note  on 
cliap.  ix.  23. 

That  they  should  repent]  Be  deeply  humbled  for^lictr  past 
iniquities  ;  and  turn  to  God  as  tlieir  Judge  and  Saviour, 
avoiding  ail  idolatry,  and  all  sin  :  and  thus  do  tcor/cs  meet  for 
repentance  ;  that  is,  show  by  their  conduct  that  they  had  co7i- 
tnle  hearts;  and  that  they  sincerely  sought  salvation  from 
tlod  alone.  For  the  meaning  of  the  word  repentance,  ^ee  the 
note  on  Matt  iii.  2. 

21.  For  these  causes  tht  Jews — went  about  to  kill  me.] 
These  c(7us?»  may  bo  reduced  to /<5«r  heads: — 1.  He  had  main- 
tained the  resurrection  of  the  dead.  2.  The  resurrection  of 
Christ.,  whom  they  had  crucified  and  slain.  3.  That  this  Je- 
sus tras  the  promised  Messiah.  4.  He  liad  offered  salvation 
to  ihe  Gentiles,  as  icell  as  to  the  Jeics.  He  does  not  mention 
the  accusation  of  having  defiled  the  temple,  nor  of  disloyalty 
In  the  Roman  govermjient ;  probably,  because  his  adversa- 
ries had  abandoned  these  charges  at  his  preceding  trial  before 
I'Vstus,  see  chap.  x.tv.  S.  and  see  Calmet. 

t?2.  Having — obtained  help  of  God]  According  to  the  gra- 
cious promise  made  to  him  ;  see  ver.  17. 

Witnessing  both  to  small  and  great]  Preaching  before 
kings,  nilers,  priests,  and  peasants;  fearing  no  evil,  tliough 
••ver  surrounded  with  evils;  nor  slackening  in  my  duly,  not- 
withstanding the  opposition  1  have  met  with  both  from  Jews 
and  Gentiles.  And  thf  sc  continual  interpositions  of  God  show 
tnc,  that  I  have  not  mistaken  my  call :  and  encourage  me  logo 
forward  in  niv  work. 

23.  That  Christ  should  suffer]  That  the  Christ,  or  Messiah, 
should  suffer.  This,  though  fully  revealed  in  the  prophets, 
the  prcjudici'8  of  the  .lews  would  not  permit  them  to  receive ; 
they  expected  their  MessiTih  to  be  a  glorious  secular  prince  ; 
and  to  reconcile  the  lifty  third  of  Isaiah,  with  their  system, 
tliey  frttmed  the  childish  notion  of  two  Messiahs — Messiah 
firn  David,  wlio  should  reign,  conquer,  and  triumph  ;  and 
Messiah  ten  Ephrairn,  who  should  suffer,  and  be  put  to 
<leath.  A  distinction  whicii  has  not  the  smallest  foundation  in 
the  whnte  IWde. 

Asiheaposllc  stiys  he  preached  none  other  things  than  those 
trhirh  Moses  and  Ihe  prophets  said  should  come ;  therefore,  he 
tinderst(x>d  that  both  Moses  and  the  prophets  spoke  of  the  re- 
turrection  of  the  dead,  as  well  as  of  the  passion  and  resur- 
rection of  Christ.  If  this  be  so,  the  favourite  system  of  a 
learned  bishop  cannot  be  true ;  viz.  that  the  doctrine  of  the 
immortality  of  the  soul  was  unknown  to  the  ancient  .lews. 

That  he  should  fie  the  first  that  should  rise  from  the  dead] 
That  is,  that  he  should  be  the  first  who  should  ri.":e  from  the 
dead,  so  as  todie  no  more  ;  and  to  give,  in  his  own  per.son,  the 
pfxif  of  the  resurrecti<m  of  the  human  body,  no  more  to  re- 
turn under  tlie  empire  of  death.  In  no  other  sense  can  Jesus 
Christ  be  said  to  be  the  first  that  rose  again  from  the  dead: 
tor  Elijah  raised  the  son  of  the  Shunamite.  A  dead  man  put 
Into  tiie  «epnlchre  of  the  prophet  Elisha,  was  restored  to  life 
as  soon  as  be  touched  the  prophet's  bones.  Chrisst  himself 
had  raised  the  widow's  son  at  Nain  ;  and  he  li.id  also  raised 
I.azarus,  and  several  others  :  all  these  died  again  :  but  the  hu- 
man nature  of  our  Lord  was  raised  from  "the  dead,  and  can  die 
no  more.  Thus  he  was  the  first  who  rose  again  from  the  dead, 
to  return  no  more  into  the  empire  of  death. 

And  should  shotD  tight  unto  Ihe  people]  Should  give  the  true 
knowledge  of  the  law  and  the  prophets  to  the  Jews ;  for  these  a  re 
meant  by  the  term  people,  as  in  ver.  17.  And  to  the  Gentiles, 
who  had  no  revelation ;  and  who  sat  in  the  vallev  of  the  sha- 
dow of  death  ;  these  also,  through  Clirist,  should  be  brought 
to  the  knowledge  of  the  truth,  and  be  made  a  glorious  church, 
without  spot,  or  wrinkle,  or  any  such  thing.  That  the  Mes- 
siah should  be  the  tight  both  of  the  ^ew,*  and  Gentiles,xhQ 
prophets  haiclcarly  foretold,  seMsa  Ix.  I.— Arise ja»d shine. 


24  H  .^nd  as  he  thus  spake  for  himself,  Feslns  said  with  a 
loud  voice,  Paul,  "  thou  art  beside  thyself;  much  learning  doth 
make  thee  mad. 

25  But  he  said,  I  am  not  mad,  most  noble  Festus ;  but  ep^ak 
forth  the  words  of  truth  and  soberness. 

26  P'or  tlie  king  knoweth  of  these  thinES  before  whom  also  1 
s|)eak  freely:  for  I  am  persuaded  tliat  f  none  of  these  things 
are  hidden  from  him;  for  this  thing  was  net  done  in  a  corner. 

27  King  Agrippa,  believcst  thou  thepiophetsl  I  know  that 
thou  bclievost. 

2S  Then  .\grippa  said  unto  Paul,  Almost  thou  persuadesl  me 
to  be  a  Christian. 


or  be  illHinin(Ued,for  thy  i.nHiv  is  co?iie,  and  the  glory  of  Ihe 
Lord  is  risr't  iipon  thee  ;  and  again,  Isa.  xlix.  6. — 1  mil  give 
thee  for  a  light  unio  Ike  (JENTir-ES,  that  thou  maye-tt  be  my 
salvation  to  Ihe  ends  of  the  earth.  With  such  sayings  as  tliewe, 
Agrippa  was  well  acquaiiiti-d,  from  his  education  as  a  J>-w. 

24.  Paui,  thou  art  beside  thyself]  "Thou  art  mud,  I'aul  !" 
"  Thy  great  learning  hath  turned  thee  into  a  madman."  As  we 
sometimes  say,  thou  art  cracked,  and  thy  bruin  is  turned.  Uy 
the  TO  iToXXa  ypofijiara,  it  is  likely  tliat  Festus  meant  no  more 
than  tliis,  that  Paul  had  got  such  a  vast  variety  of  knowledge, 
that  his  brain  was  over-charged  with  it:  for,  in  this  speech, 
Paul  makes  no  particular  show  of  what  we  call  learning  ; 
for  he  quotes  none  of  their  celebrated  anllioi-s,  as  he  did  on 
other  occasions;  see  chap.  xvii.  28.  But  he  here  spoke  of 
spiritual  things,  of  which  Festus,  as  a  Roman  heathen,  could 
have  no  conception  ;  and  this  would  lead  him  to  conclude  that 
Paul  was  actually  deranged.  This  is  not  an  uncommon  case 
with  many,  profe.ssing  Christianity;  who,  when  a  man  speaks 
on  experimental  religion,  on  the  life  of  God  in  the  soul  of 
man  ;  of  the  knowledge  of  .salvation  by  the  remission  of  sins  ; 
of  the  witness  of  the  Spirit,  <Si:c  &c.  thicgs  essential  to  that 
Christianity  bv  which  the  son!  is  saved,  aie  ready  to  cry  out, 
TTimt  art  mad :  he  is  an  enthusiast;  that  is,  a  religions  mad- 
man :  one  who  is  not  worthy  to  be  regarded  ;  and  yet,  strange 
to  tell,  tlicse  very  persons  who  thus  cry  out,  ore  surprised 
tliat  Festus  should  liave  supposed  that  Paul  was  beside  him- 
self! 

2B.  I  am  not  mad,  most  nnlile  Festus]  This  most  sensibh-, 
appropriate,  and  modi.«t  answer,  was  the  fulletit  proof  he 
could  give  of  his  sound  sense  and  discretion.  The  title  K/)ii- 
Ti^t,  most  noble,  or  most  excell.ent,  which  he  gives  to  Feslns, 
shows  at  once  that  he  was  far  above  indulging  any  sentiment 
of  anger  or  displeasure  at  Festu.s,  thmigh  he  had  aiJled  hii« 
a  madman  ;  and  it  shows  farther,  that  with  the  strici<^st  con- 
scientiousness, even  an  apostle  may  give  titUs  of  rcsperi  to 
men  in  potrer ;  which  taken  literally,  imply  much  mon;  tlia^ 
the  persons  deserve  to  wliom  they  am  applit^^d.  Kpari^os, 
which  implies  most  excellent,  was  merely  a  title,  which  be- 
longed to  the  o^ce  of  Festus.  St.  Paul  hereby  ac knowledges 
him  as  the  governor  ;  while  perhaps,  moral  exctllence,  of  any 
kind,  could  with  no  propriety  ho  attributed  to  him. 

Speak  forth  the  words  of  truth  and  .<tnberiie.'<s]  AXriBeias 
Km  (7(o0/)O(rti>'i)f,  words  of  truth  aiid  of  inental  sanrtdness. 
The  very  terms  used  by  the  apostle  would  at  once  convice 
Festus  that  he  was  inistakim.  The  coiifipo'jvvi}  of  the  aposstle, 
■ivas  elegantly  opposed  to  the  fiavia  of  the  governor  :  the  one 
signifying  menial  derangement  ;  the  other,  mtjital  sanity  ; 
never  was  an  answer,  on  the  spur  of  the  moment,  more  hap- 
pily conceived. 

2fi.  Before  whom  also  I  speak  freely]  This  is  a  farther  ju- 
dicious apology  for  himself  and  his  discourse.  As  if  he  had  said, 
conscious  that  the  king  understands  all  thfse  subjects  well, 
being  fully  versed  in  the  law  and  the  prophets,  I  have  used 
the  utmost  freedom  of  speech,  and  have  mentioned  the  tenets 
of  my  rcliiion,  in  their  own  appropriate  terms. 

Tliis  tiling  was  not  done  in  a  corner.]  Tlie  preaching,  mi- 
racles, passion,  death,  and  resurrection  of  Jesus  Christ,  were 
most  public  and  notorious  ;  and  of  them  Agrippa  could  not  be 
ignorant;  and  indeed  it  appears,  from  his  own  answer,  that 
he  was  not,  hut  was  now  more  fully  persuaded  of  the  truth 
than  ever;  and  almost  led  to  embrace  Christianity. 

27.  Believest  thou  Ihe  prophctsi]  Having  made  his  elegant 
coinplimenland  vindication  to  Festus— he  turns  to.Xgrippa;  and 
with  this  strong  appeal  to  his  religious  feeling,  says,  Believest 
thou  the  pruph^lsl — and  immediately  anticipates  his  reply, 
.and  with  great  address,  speaks  for  him,  I  know  thaJ  thou  be- 
lievest. The  inference  from  this  belief  necessarily  was:  "As 
thou  believest  the  prophets,  and  I  liave  proved  that  the  pro- 
phets have  spoken  about  Christ,  as  suffering,  and  triumphing 
over  death  ;  and  that  all  they  say  of  the  Messiah  has  been  ful- 
filled in  Jesus  of  Nazareth;  'then  thou  must  acknowledge  that 
my  doctrine  is  true." 

28.  Almost  thou  persuader!  me  to  be  a  Christian.]  EvoXiyta 
fic  ireiOeti  Xptritfov  ycvcoOat.  This  declaration  was  almost  the 
necessary  consequence  of  the  apostle's  reasoning,  and  Agrip- 
pa's  faith.  If  he  believed  the  prophets,  see  ver.  22.  and  SS 
and  believed  that  Paul's  application  of  their  words  <o Christ 
JesuE  was  correct,  he  must  acknowledge  the  truth  of  tho 
Christian  rrtigion ;  but  he  might  choose  whether  he  would 
embrace  and  con/es.?  this  truth,  or  not.  However,  the  sudden 
appeal  to  his  religious  faith,  extorts.from  him  the  declaration, 
Thou  hast  nearly  persuaded  me  to  embrace  Christianity. 
Wens  it  could  liave  entered  into  the  mind  of  any  man,  who 

439 


P^aul  sails 


THE  ACTS. 


Jbr  Italy, 


2'J  And  Paul  said,  «  I  would  to  God,  that  not  only  thou,  but 
also  all  that  hear  mc  this  day,  were  both  almost,  and  altoge- 
ther such  as  I  am,  except  these  bonds. 

30  1  And  when  he  had  tluis  spoken,  the  king  rose  up,  and 
the  governor,  and  Bcrnice,  and  they  that  sat  with  tlieni  : 

glCor.-.?. 


carefully  considered  the  circumstances  of  the  case,  to  suppose 
that  these  words  of  Agrippa  are  spoken  ironically,  is  to  me 
unaccountable.  Every  circumstance  in  the  case  proves  them 
to  have  been  the  gcuuine  effusion  of  a  heart  persuaded  of  the 
truth  ;  and  only  prevented  from  fully  acknowledging  it  by  se- 
cular considerations. 

29.  /  icould  toGod,  &c.]  'Ev^aiunv av  t<o  0aj  Kat  ev  oXiyw  Kat 
sv  voX\o>—So  fully  am  I  persuaded  of  tile  infinite  excellence 
of  Christianity,  and  so  truly  happy  am  I  in  possession  of  it, 
that  /  most  arclenthj  itish  that  not  only  thou,  hut  this  whole 
council,  were  not  only  almost,  but  altogether  such  n.9  /  am, 
these  CHAINS  excejyted.  Thus,  while  his  heart  glows  witli  af- 
fection for  their  best  interests,  he  wishes  that  they  might 
enjoy  all  his  blessings,  if  possible,without  being  obliged  to  bear 
any  cross  on  the  account.  His  holding  up  his  chain,  which 
was  probably  now  detached  from  the  soldier's  arm,  and 
wrapped  about  his  own,  must  have  made  a  powerful  impres- 
sion on  the  minds  of  his  audience.  Indeed,  it  appears  they 
could  bear  the  scene  no  longer ;  the  king  was  overwhelmed, 
and  rose  up  instantly,  and  so  did  the  rest  of  the  council,  and 
went  immediately  aside ;  and,  after  a  very  short  conference 
among  themselves,  they  unanimously  pronounced  him  inno- 
cent; and  his  hist  word,  tmv  ^scjamv,  BOtiDsl  and  the  action 
with  wliich  it  was  accompanied,  had  made  such  a  deep  im- 
pression upontheir  hearts,  that  they  conclude  their  judgment 
with  that  very  identical  word  ieafujv.  Would  to  God,  says 
the  apostle,  that  all  who  hear  me  this  day,  were  altogether 
such  as  I  am,  except  these  bonds!  The  whole  council  say — 
This  man  hath  done  nothing  worthy  of  death  nor  of  bonds  ! 
^ea^ioiv,  BONDS,  is  echoed  by  them  from  the  last  words  of  the 
apostle  ;  as  we  may  jdainly  perceive  that,  seeing  such  an  in- 
nocent and  eminent  man  sulfering  such  indignity,  had  made 
a  deep  impression  upon  their  hearts.  Alas  !  why  should  such 
a  man  be  in  B-o-n  d-s  ! 

32.  Then  said  Agrippa,  &c.]  The  king  liimself,  who  had 
participated  in  the  strongest  emotions  on  the  occasion,  feels 
himself  prompted  to  wisli  the  apostle's  immediate  liberation  ; 
but  this  was  now  rendered  impracticable,  because  he  had 
appealed  to  Cesar ;  the  appeal  was  no  doubt  registered,  and 
the  business  must  now  proceed  to  a  full  hearing.  Bp.  Pearce 
conjectures,  with  great  probability,  that  Agrippa,  on  his  re- 
turn to  Rome,  represented  Paul's  case  so  favourably  to  the 
emperor,  or  his  ministers  of  state,  that  he  was  soon  set  at 
liberty  there,  as  may  be  concluded  from  chap.  x.Kviii.  30.  that 
he  dwelt  two  whole  years  in  tiis  own  hired  place  ;  and  to  the 
same  cause  it  seems  to  have  been  owing,  thai  Julius,  whohad 
the  care  of  Paul  as  a  prisoner  in  the  ship,  treated  himcourte- 
ously ;  see  chap,  xxvii.  3,  43.  And  the  same  may  be  gathered 
from  chap,  xxviii.  14,  16.  S<o  that  this  defence  of  the  apostle 
before  Agrippa,  Berenice,  Festus,  &c.  was  ultimately  service- 
able to  his  important  cause. 

1.  The  conversion  of  Saul  was  a  wonderful  work  of  the 
Spirit  of  God ;  and  as  we  have  already  seen,  a  strong  proof  of 
the  truth  of  Christianity  ;  and  the  apostle  himself  frequently 
ajipeals  to  it  as  stich. 

2.  His  mission  to  the  Gentiles  was  as  extraordinary  as  the 
calling  of  the  Gentiles  itself  Every  thing  is  supernatural 
in  a  work  of  grace :  for  because  nature  cannot  produce  the 
effects,  the  grace  of  God,  which  implies  the  co-operation  of 


31  And  when  they  were  gone  aside,  they  talked  betweea 
themselves,  saying,  >>  This  man  docth  nothing  worthy  of  death 
or  of  bonds. 

32  Then  said  Agrippa  unto  Festus,  This  man  might  have 
been  set  at  liberty,  ■  if  he  had  not  appealed  unto  Cesar. 

hCh.23.9,  as.&l£,2r>.— i  Ch.S.ll. 


his  omniscience,  omnipotence,  and  endless  mercy,  undertakes 
to  iierform  the  otherwise  impossible  task. 

3.  From  tlie  commissinii  of  St.  Paul,  we  see  the  state  in 
which  the  Gentile  world  was,  previously  to  the  preaching  of 
tlie  Gospel. 

1.  Their  eyes  are  represented  as  closed ;  their  understand- 
ing was  darkened ;  and  tliey  had  no  right  apprehension  of 
spiritual  or  eternal  things.  2.  They  were  in  a  state  of  dark- 
ness :  living  without  the  knowledge  of  the  true  God,  in  a  re- 
gion where  nothing  but  ignorance  prevailed.  3.  They  were 
nnder  the  dominion  and  authority  of  Satan ;  they  were  his 
vassals,  and  he  claimed  them  as  his  right.  4.  They  were  in  a 
state  of  guiltiness ;  living,  in  almost  every  respect,  in  oppo. 
sitiofi  to  the  dictates  even  of  nature  itself.  5.  They  were  pol- 
luted;  not  only  irregular  and  abominable  in  their  lives,  but 
also  impure  and  unholy  in  their  hearts.    Thus  far  their  state. 

Behold  what  the  grace  of  the  Gospel  is  to  do  for  these  Gen- 
tiles, in  order  to  redeem  them  from  this  state. 

1.  It  opens  tiieir  eyes  ;  ^\\(;RWieva  an  u?iderslanding,vfhnre- 
by  they  may  discern  the  truth  ;  and  without  this  illumination 
from  above,  the  truth  of  God  can  never  be  properly  appre- 
hended. 

2.  //  turns  them  from  the  darkness  to  the  light ;  a  fine 
metaphor,  taken  from  the  act  of  a  blind  man,  who  is  continu- 
ally turning  his  eyes  towards  the  light,  and  rolling  his  eyes 
upwards  towards  the  sun,  and  in  all  directions,  that  he  may 
collect  as  many  of  the  scattered  rays  as  he  can,  in  order  to 
form  distinct  vision.  In  this  way  the  Gentiles  appeared  to  be, 
IK  vain  searching  after  the  light,  till  the  Gospel  came,  and 
turned  their  eyes  to  the  Sun  of  righteousness. 

3.  They  are  brought  from  under  the  bondage  and  slavery 
of  sin,  and  Satan,  to  be  put  under  the  obedience  of  .Tesus 
Christ.  So  tliat  Christ  and  his  grace,  as  truly  and  as  fully, 
rule  and  govern  them,  as  sin  and  Satan  did  formerly.  This 
is  a  proof  that  the  change  is  not  by  might,  nor  by  power,  but 
by  the  Spirit  of  the  Lord. 

4.  He  pardons  their  sin,  so  that  they  are  no  longer  liable  to 
endless  perdition. 

5.  He  sanctifies  their  natiwe,  so  that  they  are  capable  of 
loving  and  serving  him  fervently  with  pure  hearts ;  and  are 
thus  rendered  fit  for  the  enjoyment  of  the  inlieritance  among 
the  saints  in  light. 

Suck  a  salvation,  fr(;m  such  a  bondage,  does  the  Gospel  ol 
Christ  offer  to  the  Gentiles — to  a  lost  world.  It  is  willi  ex- 
treme difficulty  that  any  person  can  be  persuaded  that  lie 
needs  a  similar  mark  of  grace  on  his  heart,  to  that  which  was 
necessary  for  the  conversion  of  the  Gentiles.  We  may  rest 
assured  that  no  man  is  a  Christian  merely  by  birth  or  educa- 
tion. If  Christianity  implies  the  life  of  God  in  the  soul  of 
man — the  remission  of  sins — the  thorough  purification  of  the 
heart,  producing  that  holiness  without  which  none  can  see 
the  Lord  ;  then,  it  is  evident,  that  God  alone  can  do  this  work, 
and  that  neither  birth,  nor  education,  can  bestow  it.  By  birth, 
every  man  is  sinful ;  by  practice,  every  man  is  a  transgressor : 
for  all  have  sinned.  God  alone,  by  faith  in  Christ  Jesus,  can 
save  the  sinner  from  his  sins.  Reader,  has  God  saved  thee 
from  this  state  of  wretchedness,  and  brought  thee  "  into  tlie 
glorious  liberty  of  his  children  V-  Let  thy  conscience  answer 
for  itself. 


CHAPTER  XXVII. 

It  being  determined  that  Paul  should  he  sent  to  Rome,  he  is  delivered  to  Julius,  a  centurion,  1.  They  embark  in  a  ship  of 
Adramyttiiun,  and  come  the  next  day  to  Sidon,  2,  3.  They  sail  thence,  and  pass  Cyprus,  Cilicia,  and  Pamphylia,  and 
come  to  Myra,  4,  5.  They  are  transferred  there  to  a  s/iip  of  Alexandria  going  to  Italy  ;  sail  past  Cnidus,  Crete,  Salmone, 
and  come  to  The  Fair  Havens,  6—3.  Paul  predicts  a  disastrous  voyage,  9—11.  They  sail  from  The  Fair  Havens,  in  order 
to  reach  Crete,  and  tcinter  there;  but,  having  a  comparutively  favourable  wind,  they  sailpasl  Crete,  meelioith  a  tempest, 
and  are  brought  into  txtretne  peril  and  distress,  12—20.  Paul's  exhortation  and  prediction  of  the  loss  of  the  ship,  ^1—26- 
After  having  been  tossed  about  in  the  Adriatic  Sea,  for  many  days,  they  are  at  last  shipwrecked  on  the  island  of  Mehta  ; 
and  the  whole  crew,  consisting  of  two  hundred  and'serenti/-six  persons,  escape  safe  to  land,  on  broken  fragments  of  the 
ship,  27—44.    [A.  M.  cir.  4066.     A.  D.  cir.  62.     An.  Olymp.  cir.  CCX.  2.] 

AND  when  "  it  was  determined  that  we  should  sail  intolta-     2  And  entering  into  a  ship  of  Adramyttiunn,  we  launched, 
ly,  they  delivered  Paul  and  certain  other  prisoners  unto    meaning  to  sail  by  the  coasts  of  Asia  ;  one  o  Anstarchus,  a 
one  named  Julius,  a  centurion  of  Augustus'  band.  Macedonian  of  Thessalonica,  being  with  us 

bCli.19.29. 

l^  The  port  in  question  appears  to  have  been  a  place  in 
Mysia  in  Asia  Minor.  And  the  Abbe  Vertot,  in  his  history  of 
the  Knights  of  Malta,  says,  it  is  now  called  Mehedia.  Others 
think  it  was  a  city  and  seaport  of  Africa,  whence  the  ship 
mentioned  above  had  been  fitted  out :  but  it  is  more  probable 
that  the  city  and  seaport  here  meant,  is  that  on  the  coast  of  the 
.^"ean  Sea,  opposite  Mytilene,  and  not  far  from  Pergamos. 
See  its  situation  on  the  Map. 

Aristarchus,  a  Macedonian]  We  have  seen  this  person 
with  St.  Paul  at  Ephesus,  during  the  disturbances  there,  chap, 
xix.  29.  where  he  had  been  seized  by  the  mob,  and  wa.<!  iu 
great  personal  danger.  He  afterward  attended  Paul  to  Mace- 
donia, and  returned  with  him  to  .\sia,  ch.  xx.  4.   Now,  accom- 


NOTES. — Verse  1.  And  when  it  was  determined,  «tc.l  That 
is.  when  the  governor  had  given  orders  to  carry  Paul  to  Rome 
according  to  his  appeal :  together  with  other  prisoners  who 
were  bound  for  the  same  place. 

We  should  sail]  By  this  it  is  evident  that  St.  Luke  was  with 
Paul ;  and  it  is  on  this  account  that  he  was  enabled  to  give 
Buch  a  circumstantial  account  of  the  voyage. 

Julius,  a  centurion  of  Augustus'  band]  Lipsius  has  found 
the  name  of  this  cohort  on  an  ancient  marble;  see  Lips,  in 
Tacit.  Hist.  lib.  ii.  The  same  oohort  is  mentioned  by  Sueto- 
nius, in  his  life  of  Nero,  20. 

2.  A  ship  of  Adrami/ttium]  There  were  several  places  of 
this  name ;  and  in  dilfercut  MSS.  the  name  is  variously  writ 
4tO 


A^d  comes  to 


CHAPTER  XXVII. 


-VJyrci  in  Lycia,  df'C. 


3  \nd  tlie  next  da;/  we  tonclieil  at  Sid  ;n.  And  Julius'^  cour- 
teously entreated  Paul,  and  gave  hint  liberty  to  go  unto  his 
friends  to  refresli  himself. 

4  And  wli«n  we  had  launched  from  thence,  we  sailed  under 
Cypnis,  because  the  winds  were  contrary. 

5  .\nd  when  we  had  sailed  over  the  sea  of  Cilicia  and  Tarn- 
phyl;a,  we  came  to  ftlyra,  a  city  of  Lycia. 

6  And  there  the  centurion  found  a  ship  of  Alexandria  sail- 
ing into  Italy  ;  and  he  put  us  tlicrcin. 

7  And  wlien  we  had  sailed  slowly  many  days,  and  scarce 
were  come  over  against  Cnidus,  the  wind  not  suft'ering  us,  we 
sailed  under  i  Crete  ;  over  against  Salinone  ; 

8  And,  hardly  passing  it,  came  unto  a  place  which  is  called 
The  Fair  Havens  ;  nigh  whereunlo  was  the  city  o/'I.asea. 

9  Now  when  mucli  time  was  spent,  and  wlien  sailing  was 
now  dangerous,  '  because  the  fast  was  now  already  past,  Paul 
admonislied  l/iem, 

10  And  said  unto  them,  Sirs,  I  perceive  that  this  %'oyage  will 
be  with  <  hurt  and  much  damage,  not  only  of  the  lading  and 
ship,  but  also  of  our  lives. 

c  Chnp.«4  '3S.  &  S9  l(i.— .1  Or,  Canly.— e  TWe  fiuH  was  on  the  tenlh  day  of  the  se- 
venth month,  L.ev. '23.27,  ^.  


Eanying  him  to  Rome,  he  was  there,  a  feUow-prisoner  with 
iin,  Coloss.  iv.  10.  and  is  mentioned  in  St.  Paul's  epistle  to 
Philemon,  ver.  24.  who  was  probably  their  common  friend. 
Dodd.  Luke  and  Aristarchus  were  certainly  not  prisoners 
at  this  time,  and  seem  tn  have  gone  with  St.  Paul  merely  as 
his  companions,  through  affection  to  him,  and  love  for  the 
cause  of  Christianity.  How  Aristarchus  became  his/e//oir- 
prisoner,  as  is  stated  Col.  iv.  10.  we  cannot  tell,  but  it  could 
not  have  been  at  this  time. 

3.  Touched  at  Sidon]  For  some  account  of  this  place,  see 
the  notes  on  Matt.  xi.  21.  and  Acts  xii.  20. 

Julius  courteously  cntrented  Paul]  At  the  conclusion  of 
the  preceding  cliapter,  it  has  been  intimated,  that  tlie  kind 
treatment wliich  Paul  received  both  from.lulius  and  at  Rome, 
was  owing  to  the  impression  made  on  the  mind  of  Agrippa 
and  Fcstus  relative  to  his  innocence.  It  appears  that  Julius 
permitted  him  to  go  ashore,  and  visit  the  Christians  wliich 
were  then  at  Sidon,  willioul  using  any  extraordinary  precau- 
tions to  prevent  his  escape.  He  was  probably  accompanied 
with  the  soldier  to  whose  arm  he  was  chained  ;  and  it  is  rea- 
sonable to  conclude  that  this  soldier  would /are  well  on  St. 
Paul's  account. 

4.  TI'c  sailed  render  Cypnis]    See  on  ch.  iv.  36. 

5.  Pamphylia]    See  on  cliap.  ii.  10. 

Myra,  a  city  of  Lycia.]  The  name  of  this  city  is  written 
variously  in  the  MSS.,  Myra,  Murrha,  Stnyra,  and  Smyrtia. 
Grotius  conjectures  that  all  these  names  are  corrujjled,  and 
that  it  should  be  written  Limyra,  which  is  the  name  botli  of 
a  w-e;-and  city  in  Lycia.  It  is  certain  that  in  common  con- 
vci-sation,  the  first  syllable  Ii,  might  be  readily  dropped,  and 
then  Myra,  the  word  in  the  text,  would  remain.  Strabo  men- 
tions botli  Mijra  and  Limyra,  lib.  xiv.  p.  6G6.  The  former, 
he  says,  ji  twenty  stadia /rum  the  sea,  ctti  ^crcotpnv  Xfl0ot',  upon 
a  high  ItiJi  ;  the  latter,  he  says,  is  the  name  of  a  rirer ;  and 
Ucenty  stadia  up  this  rirer  is  the  toicn  Limyra  itself.  Those 
places  were  not  far  distant,  and  one  of  them  is  certainly 
meant. 

6.  A  ship  of  Alexandria]  It  ai^jears,  from  ver.  38.  that  this 
ship  was  laden  with  wheat,  wnich  she  was  caiTying  from 
Alexandria  to  Rome.  Wc  know  that  the  Romans  imported 
much  corn  from  Egypt,  together  with  different  articles  of 
Persian  and  Indian  merchandise. 

7.  Sailed  .iluicly  many  days]  Partly  because  the  irind  was 
contrary,  and  partly  because  the  vessel  was  lieavyhiden. 

Over  against  Cnidiis]  This  was  a  city  or  promontory  of 
Asia,  opposite  fo  Crete,  at  one  corner  of  llie  peninsula  of  Ca- 
ria.  Some  think  that  this  was  an  island  between  Crete,  and  a 
promontory  of  the  same  name. 

Over  against  Salmone]  We  have  already  seen  that  the 
island  formerly  called  Crete,  is  now  called  Caudia:  and  Sal- 
mone or  Sammon,  or  Samonium,  now  called  Cape  Solo- 
mon, or  Salaniina,  was  a  promontory  on  the  eastern  coast  of 
that  island. 

8.  The  Fair  Havens]  This  port  still  remains,  and  is  known 
by  the  same  name  ;  it  was  situated  towards  the  northern  ex- 
tremity of  the  island. 

Was  the  city  of  Lasea]  There  is  no  city  of  tliis  name  now 
remaining:  the  Codex  Alexandrinus  reads  AAao-o-a,  Alassa. 

9.  Sailing  teas  now  dangerous,  hecause  the  fust  was  now 
already  past]  It  is  generally  allowed  that  the  last  mentioned 
here,  was  that  of  the  great  day  of  atonement,  which  was 
always  celebrated  on  the  tenlh  day  of  the  seventh  month, 
which  would  answer  to  tlie  latter  end  of  our  Sejitemlier  ;  see 
Levit.  xvi.  29.  xxiii.  27,  &c.  as  tliis  was  about  the  time  of  the 
autumnal  equino.\,  when  the  Mi'ditirrancan  Sea  was  suffi- 
ciently tempestuous;  we  may  suppose  this  feast  alone  to  be 
intended.  To  sail  after  this  feast  was  proverbially  dangerous 
arnong  the  ancient  Jews.     See  proofs  in  Schuetlge/t. 

10.  I  perceive  this  voyage  will  he  with  hurt,  &c.]  Paul 
might  either  have  had  this  intimation  from  the  Spirit  of  God, 
or  from  his  owi  knowledge  of  the  slate  of  the  sea,  after  the 
autumnal  equinox;  and  therefore  gave  them  this  prudent 
warnmg. 

11.  The  centurion  believed  the  7naster]  Tw  KvPcpmreri,  "le 
pilot  .—and  oiener  of  the  ship  :  tm  vavKXtww,  the  captain  and 

Vol.  V,  i  K        ' 


11  Nevertheless  the  centurion  believed  the  master  and  the 
ownerol  the  ship,  more  tlian  tliosc  things  which  were  snoken 
by  Paul. 

12  ^'  And  because  the  haven  was  not  commodious  to  winter 
in,  tlie  more  part  advised  to  depart  thence  also,  if  by  any 
means  they  might  attain  to  Phcenice,  and  there  to  winter  ; 
which  is  a  haven  of  Crete,  and  lieth  toward  the  south-west 
and  north-west. 

i;}  And  when  the  south  wind  blew  softly,  supposing  that  they 
had  obtained  their  pui-pose,  loosing  thence,  they  sailed  «lose 
by  Crete. 

14  Hut  not  long  after  there  ^  arose  against  it  a  tempestuous 
wind,  (^alled  Kuroclydon. 

15  And  h  when  the  ship  was  caught,  and  could  not  bear  up 
into  the  wind,  '  we  l.^t  her  drive. 

16  And  running  under  a  certain  island  which  is  called  Clan- 
da,  we  had  much  work  to  come  by  the  boat  : 

17  Whicli  k  when  they  had  taken  up,  they  used  helps,  under- 
girding  llie  ship ;  and,  fearing  lest  they  should  fall  into  the 
quicksand.s,  strake  sail,  and  so  were  driven. 

a-h  Psalm  1^;.  I,  a.-i  Jonith  l.'l3.-k  Jo- 


proprietoy.  This  latter  had  the  command  of  the  ship  and  the 
crew;  the  pilot  had  tlie  guidance  of  the  vessel  along  those 
dangerous  ctxists,  under  the  direction  of  the  caitain  ;  and  the 
centurion  had  the  power  to  cause  them  to  proceed  on  their 
voyage,  or  to  go  into  port,  as  he  pleased  ;  as  he  had  other 
stati -prisoners  on  board;  and  probably  the  ship  itself  was 
freigijted  for  government.  Paul  told  them,  if  they  proc.eed- 
etl,  they  wo\ild  be  in  danger  of  shipwreck  ;  the  pilot  and 
captain  said  there  was  7to  danger;  and  the  centurion  be- 
lieving them,  commanded  the  vessel  to  proceed  on  Iier  voy- 
age. It  is  likely  that  they  were  now  in  the  port  called,  The 
fair  Havens. 

12.  Might  attain  to  Phcenice]  It  appears  that  The  Fair  Ha- 
vens were  at  the  eastern  end  of  the  island  ;  and  they  wished 
to  reach  Phcenice,  which  lay  farther  towards  the  ire.s-r. 

Towards  the  sunth-west  and  northtcest.]  Kara  Aipn  xai 
Kara  Xcjpov.  The  litis  certainly  means  the  6-0M//i-ire»7,  called 
lihs,  from  Lyhia,  from  which  it  blows  towards  the  iEg<.'an 
Sea.  The  chorus  or  ca7irus,  means  a  north-west  wind.  Vir- 
gil mentions  this,  Geor.  iii.  ver.  356. 

Semper  hiems,  semper  spira ntes  fri gora  cauri. 

"Ills  always  winter;  and  the  cauri,  the  north-westers, 
ever  blowing  cold." 
Dr.  Shaw  lays  down  this,  and  other  winds,  in  a  Greek  com- 
pass on  his  map;  in  which  he  represents  the  drilling  of  >t. 
Paul's  vessel  from  Crete,  till  it  was  wrecked  at  the  island  of 
Melita.     Travels,  p.  331.  4lo.  edit. 

13.  \Mien  the  south  wind  blew  softly]  Though  this  wind 
was  not  vei\v  favourable  :  yet  because  it  blow  softly,  they  .sup- 
posod  they  might  be  abie  to  make  their  passage. 

They  sailed  clo.<e  by  Crete.]  Kept  as  near  the  coast  as  they 
could.     See  the  tract  on  the  Map. 

14.  A  tempestuous  trind,  called  Euroclydon.]  Interpreters 
have  been  greatly  perplexed  with  this  word  :  and  the  ancient 
copyists  not  less  so,  as  the  word  is  variously  written  in  the 
MSS.  and  versions.  Dr.  Shaw  supposes  it  to  be  one  of  those 
tempestuous  winds  called  levaitl'.rs,  which  blow  in  all  direc- 
tions, from  N.  E.  round  by  the  E.  to  S.  E.  The  euroclydon, 
from  the  circumstances  which  attended  it,  he  says,  "  seems  lo 
have  varied  very  little  from  the  true  east  point  ;  for,  as  the 
ship  could  not  bear  avTO(}>0a\pti.v,  loof  up,  against  it,  ver.  1."). 
but  they  were  obliged  to  let  her  drive,  we  cannot  conceive,  as 
there  are  no  remarkable  currents  in  that  part  of  the  sea,  and 
as  the  rudder  could  be  of  little  use,  that  it  could  take  any  other 
course  than  as  the  winds  directed  it.  Accordingly,  in  the  do- 
scription  of  the  storm,  we  find  that  the  vessel  was  first  of  all 
under  the  island  of  Clauda,  ver.  16.  which  is  a  little  to  the 
southward  of  the  parallel  of  that  part  of  the  coast  of  Crete, 
from  whence  it  may  be  supposed  to  have  been  driven;  tlicii 
it  was  tossed  along  the  bottom  of  the  Gulph  of  Adria,  ver.  27. 
and  afterwards  broken  to  pieces,  ver.  41.  at  Melita,  which  is 
a  little  to  the  northtcurd  of  the  parallel  above  mentioned  ;  so 
tliat  the  direction  and  course  of  tliis  particular  euroclydon, 
seems  to  have  been  first  at  east  by  7iorth;  and  afterward  pret- 
ty nearly  ea-'.t  by  south."  These  winds,  called  now  levanlers, 
and  formerly,  it  appears,  euroclydon.  were  no  determinate 
winds,  blowing  always  from  one  point  of  the  compass ;  euro- 
clydon was  probably  then,  what  levanter  is  now,  the  name  of 
any  tempestuous  wind  in  that  sea,  blowing  from  the  north-east 
round  by  east  to  the  south-east ;  and  therefore  St.  Luke  says, 
there  ro.se  against  it,  (i.  c.  the  vessel,)  a  tempestuous  wind 
called  euroclydon  ;  which  manner  of  speaking  shows,  that  he 
no  more  considered  it  to  be  confined  to  any  one  particular 
point  of  the  compass,  than  our  sailoi-s  do  their  levanter.  Dr 
bliaw  derives  tvpoK\v6oyv  from  evpov  (cAu^wr,  an  eastern  ten- 
pest,  which  is  the  very  meaning  affixed  to  a  levanter  at  the 
present  day. 

The  reading  of  the  Codex  Alexandrinus,  is  ivpaKvXwv,  the 
north-east  wind,  which  is  the  same  with  the  euro-aguilo  ol 
the  Vulgate.  This  reading  is  approved  by  several  eminent 
critics  ;  but  Dr.  Sliaw,  in  the  place  referred  to  above,  has 
proved  it  to  be  insupportable. 

Dr.  Shaw  mentions  a  custom  which  he  has  several  times 
seen  practised  by  the  Mohammedans  in  these  levanters : — Af- 
ter having  tied  to  the  mast,  or  ensign-stalT,  some  apposite  pas- 
441 


P<iul  predicts  the THE  ACTS. 

18  And  we  being  exceedingly  tosaed  with  a  tempest,  the 
next  day  they  lightened  the  ship  ; 

19  An(rtlie  tliird  day  '  we  cast  oat  with  our  own  hands  the 
tackling  of  the  snip. 

20  And  when  neither  sun  nor  stars  in  many  days  appeared, 
and  no  small  tempest  lay  on  us,  all  hope  tliat  we  should  be 
saved  was  then  taken  away. 

21  It  But  after  long  abstinence,  Paul  stood  forth  in  the  midst 

I  Jonah  1.5.-mCli.23.11. 


loss  of  the  ship,  «f-c. 


sage  from  the  Koran ;  they  collect  money,  sacrifice  a  sheep, 
and  throw  tliem  botli  into  the  sea.  This  custom,  he  observes, 
was  pra.-tised  some  thousand  years  ago  by  the  Greeks  :  thus 
Aristap/iane.f — 

A.pv',apva  ne  \ati'av,  Tzaide,  e^evtyKnTr 

To0of  yai>  CK/iaivctv  iTapaaKC.vaie.Tai.  Ran.  Act.  iii.  s.  2.  v.871. 

A  lamb  !  boy,  sacrifice  a  black  lamb  immediately  : 

For  a  lempcst  is  about  to  burst  forth. 
Virgil  refers  to  the  same  custom —  ^ 

Sicfatus,  vieritos  arts  maclavit  honores ; 

Tnurum  Nepluno;  laurum  tibi pulcher  Apollo. 

Nigrum  Hyenii  pecudem,  Zephyrisfelicibus  albam. 

JEn.  iii.  ver.  118. 
Thus  he  spake,  and  then  sacrificed  on  the  altars  the  proper 

eucharistic  victims  : 
A  hull  to  Neptune,  and  a  bull  to  thee,  O  beautiful  Apollo; 
A  black  sheep  to  the  north  wind,  and  a  white  sheep  to  the  west. 

And  again : 

Ti^s  Eryci  vitulos,  el  tempestatibus  agnam, 

Credere  deinde  jubet.  JEn.  iii.  ver.  772. 

Then  he  commanded  three  calves  to  be  sacrificed  to  Eryx, 

and  a  lamb  to  the  tempests. 
In  the  days  of  the  prophet  Jonah,  the  mariners  in  this  sea  were 
accustomed  to  do  the  same.     Then  they  offered  a  sacrifice  to 
the  Lord,  and  voiced  vows :  Jonah  i.  16.     See  Shaw's  Travels, 
4to.  edit.  p.  329—33. 

Tlie  heathens  supposed  that  these  tempests  were  occasioned 
by  evil  spirits  ;  and  they  sacrificed  a  black  sheep,  in  order  to 
drive  the  demon  away.  See  the  ancient  Scholiast  on  Aristo- 
phanes, in  the  place  cited  above. 

Sir  George  Staunton  (Embassy  to  China,  vol.  II.  p.  403.) 
niputions  a  similar  custom  among  the  Chinese,  and  gives  an 
instance  of  it,  Avhen  the  yachts  and  barges  of  the  embassy 
were  crossing  the  Yellow  River; 

"  The  amazing  velocity  with  which  the  Yellow  River  runs 
at  the  place  where  the  yachts  and  barges  of  the  embassy  were 
to  cross  it,  rendered,  according  to  the  notions  of  the  Chinese 
crews,  a  sacrifice  necessary  to  the  spirit  of  the  river,  in  order 
to  ensure  a  safe  passage  over  it.  For  this  purpose  the  master, 
surrounded  by  the  crew  of  the  yacht,  assembled  upon  the 
forecastle  ;  and,  holding  as  a  victim  in  his  hand  a  cock,  wrung 
offhis  head,  which  committing  to  the  stream,  he  consecrated 
the  vessel  with  the  blood  spouting  from  the  body,  by  sprink- 
ling it  upon  the  deck,  the  masts,  the  anchors,  and  the  doors  of 
the  apartments  ;  and  stuck  upon  them  a  few  of  the  feathers 
of  the  bird.  Several  bnwls  of  meat  were  then  brought  for- 
ward, and  ranged  in  a  line  across  the  deck.  Before  these 
were  placed  a  cup  of  i  1,  one  filled  with  tea,  one  with  some 
ardent  spirit,  and  a  fourth  with  salt;  the  captain  making,  at 
the  same  time,  three  profound  inclinations  of  his  body,  with 
hands  uplifted,  and  mutl';ring  a  few  words,  as  if  of  solicita- 
tion to  the  Deity.  The  loo,  or  brazen  drum,  was  beaten  in 
the  mean  time  forcibly ;  lighted  matches  were  held  towards 
heaven  ;  papers,  covered  with  tin  or  silver  leaf,  were  burnt ; 
and  crackers  fired  off  in  great  abundance  by  the  crew.  The 
captain  afterward  made  libations  to  the  river,  by  emptying 
into  it  from  the  vessel's  prow,  tlie  several  cups  of  liquids  ; 
and  concluded  with  throwing  in  also  that  which  held  the  salt. 
All  the  ceremonies  being  over,  and  the  bowls  of  meat  remo- 
ved, the  people  feasted  on  it  in  the  steerage ;  and  launched 
afterward,  with  confidence,  the  yacht  into  the  current.  As 
soon  as  she  had  reached  the  opposite  shore,  the  captain  re- 
turned thanks  to  Heaven,  with  three  inclinations  of  the  body. 

"  Beside  the  daily  offering  and  adoration  at  the  altar  erected 
on  the  left,  or  honourable  side  of  the  cabin  in  cvei'y  Chinese 
vessel,  th<'  solemn  sacrifices  above  described  are  made  to  ob- 
tain the  benefit  of  a  fair  wind,  or  to  avert  any  impending  dan- 
ger. The  particular  spot  upon  the  forecastle,  where  the 
principal  ceremonies  are  performed,  is  not  willingly  suffered 
to  be  occupied  or  defiled  by  any  person  on  board." 

15.  And  when  the  ship  teas  caught]  Yvvafmacrdci'Tos,  6s  rov 
tXoiod.  The  ship  was  violently  hurried  away  before  this 
strong  levanter ;  so  that  it  was  impossible  for  her  avroipOaX- 
txctv,  to  face  the  wind,  to  turn  her  proio  to  it,  so  as  to  shake 
it  out,  as  I  have  heard  sailors  say  ;  and  have  seen  them  suc- 
cessfully perform  in  violent  tempests  and  squalls. 

We  let  her  drive.]  We  were  obliged  to  let  her  go  right  be- 
fore this  tempestuous  wind,  whithersoever  it  might  drive  her. 

16.  A  certain  island — called  Clauda]  Called  also  Gaudos  ; 
situated  at  the  south-western  extremity  of  the  island  of  Crete, 
and  now  called  Gozo,  according  to  Dr.  Sliaw. 

Much  work  to  come  by  the  boat]  It  was  likely  to  have  been 
washed  overboard  ;  or,  if  the  boat  was  in  tow,  at  the  stern  of 
the  vessel,  which  is  probable ;  tbey  found  if  very  difficult  to 
save  it  from  being  staved,  or  broken  to  pieces. 
.  ^^-  Under  girding  the  ship]  This  method  has  been  used  even 
s«  modern  times.  A  stout  cable  is  slipped  under  the  vessel 
442 


of  them,  and  said,  Sirs,  ye  should  have  hearkened  unto  ire, 
and  not  have  loosed  from  Crete,  and  to  have  gained  this  harm 
and  loss. 

22  And  now  I  exhort  you  to  be  of  good  cheer :  for  there  shall 
be  no  loss  of  any  man's  life  among  you,  but  of  the  ship. 

23  "•  For  there  stood  by  me  this  night,  the  angel  of  God, 
whose  I  am,  and  "  whom  I  serve, 

24  Saying,  Fear  not,  Paul  ;  thou  must  be  brought  before  Ce- 

nDiin.6.16.  Rom.1.9.  2Tim.l.3. 


at  the  prow,  which  they  can  conduct  to  any  part  of  the  ship's 
keel ;  and  then  fasten  the  two  ends  on  the  deck,  to  keep  the 
planks  from  starting  :  as  many  rounds  as  they  please  may  be 
thus  taken  about  the  vessel.  An  instance  of  this  kind  is  men- 
tioned in  Lord  Anson's  voyage  round  the  world.  Speaking  of 
a  Spanish  man  of  war  in  a  storm:  "They  were  obliged  to 
throw  overboard  all  their  upper-deck  guns  ;  and  take  six 
turns  of  the  cable  round  the  snip,  to  prevent  her  opening.' 
p.  24.  4to.  edit. 

The  guickfands]  Eij  rriv  (rvpriv,  into  the  syrt.  There  were 
two  famous  syrts  or  quicl^ands,  on  the  African  coast ;  one 
called  the  syrtis  major,  lying  near  the  coast  of  Cyrene;  and 
the  other,  the  syrtis  minor,  not  far  from  Tripoli.  Both  these, 
like  our  Goodwin  Sands,  were  proverbial  for  their  multitude 
of  shipwrecks.  From  the  direction  in  which  this  vessel  was 
driven,  it  is  not  at  all  likely  that  they  were  in  danger  ol  drift- 
ing on  any  one  of  these  syrts,  as  the  vessel  does  not  appear  to 
have  been  driven  near  the  African  coast  through  the  whole 
of  her  voyage.  And  as  to  what  is  said,  ver.  27.  of  their  being 
driven  up  and  down  in  Adria,  iia<()Cpoficv(ov  ev  tm  Kipta,  it 
must  mean  theirbeing  tossed ahout  near  to  Sicily,'the  sea  of 
which  is  called  Adria,  according  to  the  old  Scholiast  upon  Di- 
onysius's  Periegesis,  ver.  85.  to  Xu-cXkcov  tovto  to  ircXayos 
Kiptav  AcdXov<7c  they  call  this  Sicilian  sea,  Adria.  We  arc 
therefore  to  consider  that  the  apprehension  expressed  in  ver. 
17.  is  to  be  taken  generally :  they  were  afraid  of  falling  into 
some  shoals,  not  knowing  in  what  part  of  the  sea  they  then 
were  ;  for  they  had  seen  neither  sun  nor  stars  for  many  days  ; 
and  they  had  no  compass,  and  consequently  could  not  tell  in 
what  direction  they  were  now  driving.  It  is  wrong  therefore  to 
mark  the  courseof  this  voyage  as  if  the  vessel  had  been  driven 
across  the  whole  of  the  Mediterranean,  down  to  the  African 
coast,  and  near  to  the  syrts,  or  shoal-banks ;  to  which  there  is 
scarcely  any  reason  to  believe  she  had  once  approximated 
during  the  whole  of  this  dangerous  voyage. 

Strnkesail]  XaXacavres  to  (TKCvoi.  What  this  means  is  dif- 
ficult to  say.  As  to  striking  or  slackening  sail,  that  is  entire- 
ly out  of  the  question,  in  such  circumstances  as  they  were  ; 
when  it  is  evident  they  could  carry  no  sail  at  all,  and  must 
have  gone  under  bare  poles.  Some  think  that  lowering  the 
yards,  and  taking  down  the  top-mast,  is  what  is  intended  ; 
but  in  such  a  perilous  situation  this  would  have  been  of  little 
service.  Others  think,  letting  go  their  mai7i  or  sheet  michnr, 
is  what  is  meant:  but  this  seems  without  foundation,  as  it 
would  have  been  foolishness  in  the  extreme,  to  have  hoped  to 
ride  out  the  storm,  in  such  a  sea.  Passing  by  a  variety  ol 
meanings,  1  suppose  cutting  away,  or  by  some  merftis  letting 
down  the  -mast,  is  the  action  intended  to  be  expressed  here : 
and  this  would  be  the  most  likely  means  of  saving  the  vessel 
fr  jm  foundering. 

18  Lighte7ied  the  ship]  Oiwhat,  we  know  not ;  but  it  was 
probably  cumbrous  wares,  by  which  the  deck  was  thronged: 
and  which  were  prejudicial  to  the  due  trim  of  the  vessel. 

19.  The  tackling  of  the  ship]  Tj/v  oKCvrii' ;  ail  supernume- 
rary anchors,  cables,  baggage,  &c. 

20.  Neither' sun  nor  stars  in  many  days  appeared]  And  con- 
sequently they  could  make  noobservation ;  and  having  no  n»a^- 
netical  needle  could  not  tell  in  what  direction  they  were  going. 

21.  After  long  abstinence]  IloXXiij  ie  aairias  vrrapxavirri!. 
Mr.  Wakefield  connects  this  with  the  preceding  verse,  and 
translates  it  thus :  Especially  as  there  leas  a  great  scarcity  of 
provisions.  But  tliis  by  no  means  can  agree  with  what  is 
said,  ver.  34 — 38.  The  vessel  was  a  corn  vessel ;  and  they  had 
not  as  yet  thrown  ihewheat  into  the  sea,  see  ver.  38.  And  we 
find  they  hai.  food  sufficient  to  eat,  but  were  discouraged,  and 
so  utterly  hopeless  of  life,  that  they  had  no  appetite  for  food  : 
besides,  the  storm  was  so  great  that  it  is  not  likely  they  could 
dress  any  thing. 

Have  gained  this  harm  and  loss.]  It  seems  strange  to  talk 
of  gaining  a  loss  :  but  it  is  a  correct  rendering  of  the  original 
KcpSnc-ai,  which  expresses  the  idea  of  acquisition,  whether  of 
good  or  evil.  Those  who  wish  it  may  see  this  use  of  the  term 
well  illustrated  by  Bp.  Pearce,  in  his  note  on  this  verse.  The 
harm  was  damage  to  the  vessel ;  the  loss  waiS  that  of  the  mer- 
chandize, furniture,  &c. 

22.  There  shall  be  no  loss  of— life]  This  must  be  joyous 
news  to  those  from  whom  all  hope  that  they  should  be  saved 
was  taken  away :  ver.  20. 

23.  The— God  whose  I  am,  and  whom  I  serve]  This  divine 
communication  was  intended  to  give  credit  to  the  apostle  and 
to  his  doctrine  ;  and  in  such  perilous  circumstances,  to  speak 
so  confidently,  when  every  appearance  was  against  him,  ar- 
gued the  fullest  persuasion  of  the  truth  of  what  he  spoke  :  and 
the  fulfilment  so  exactly  coinciding  with  the  prediction,  must 
have  shown  these  heathens,  that  the  God  whom  Paul  served, 
must  be  widely  different  from  theirs. 

34.  God  hath  given  thee  all  them  that  tail  with  tJtee]    Two 


They  are  urecked  on  an  island, 


sar  :  and,  lo,  God  hath  given  thee  all  tlieni  tliat  sail  with  thee. 

25  Wherefore,  sirs,  be  of  good  clieer  :  »  for  I  believe  Ood, 
that  it  shall  be  even  as  it  was  told  ine. 

26  Howbeit,  >>  we  must  be  cast  upon  a  certain  island. 

27  But  when  tlie  fourteenth  night  was  come,  as  we  were  dri- 
ven up  and  down  in  Adrin,  about  midniglit  the  ehipmen  deem- 
ed that  they  drew  near  to  some  country  ; 

28  And  s-iunded,  and  found  it  twenty  fatlioms  :  and  when 
they  had  goue  a  little  farther,  they  sounded  again,  and  found 
It  fifteen  fathoms. 

29  Then  fearing  lest  they  should  have  fallen  upon  rocks 
they  cast  four  anchors  out  of  the  stern,  and  wished  for  the  day! 

30  And  as  the  shipmen  were  about  to  tlee  out  of  the  ship, 
When  they  had  let  down  the  boat  into  the  sea,  under  colour  us 
though  they  would  have  cast  anchors  out  of  the  foreship, 

31  Paul  said  to  the  centurion  and  to  the  soldiers,  Except  tliese 
abide  in  the  sliip,  ye  cannot  be  saved. 

32  Then  tlie  soldiers  cut  ofl"  the  ropes  of  the  boat,  and  let  her 
fall  off.  ^ 

33  And  while  tlie  day  was  coming  on,  Paul  besought  Ihcm 
all  to  take  meat,  saying,  TtiiiS  day  is  the  fourteenth  day  that 
ye  have  tarried  and  continued  fasting,  having  taken  nothing. 

34  Wlierefore  I  pray  you  to  take  some  meat :  for  this  is  for 
your  health  :  for  i  there  shall  not  a  hair  fall  from  the  head  of 
any  of  you. 

35  And  when  he  had  thus  spoken,  he  took  bread,  and  'gave 

Luke  12.7.41.31. 18.-r  lSam.9.13.  MMAb.X.   Mk.8.13.    1i.hnti.ll.   1  Tim.4.;i,4 


CHAPTER  XXVII. 


find  all  get  safe  to  land. 


hundred  and  seventy-six  souls,  saved  for  tlie  sake  of  one 
man  !  This  was  a  strong  proof  of  God's  approbation  of  Paul; 
and  mtist  at  least  have  shown  to  Julius  the  centurion,  tliat  his 
prisoner  was  an  injured  and  innocent  man. 

26.  IT'e  must  be  cast  upon  a  certain  island]  The  ant'el 
which  gave  him  this  information  did  not  tell  him  the  name  of 
the  island.  It  turned  out  to  be  Melitn,  on  which,  by  the  vio- 
■ence  of  the  storm,  they  were  wrecked  some  days  after. 

27.  Driven  up  and  down  in  Adria]  See  the  note  on  ver.  17 
Deemed  that  they  drew  near  to  some  country]  They  jud-'ed 

so,  either  by  the  smell  of  land,  which  those  used  to  tlie  sea  can 
perceive  at  a  considerable  distance,  or  by  the  agitation  of  the 
sea,  Tippling  of  the  tide,  &c. 

28.  And  sounded]     BoXtaavrci.  heaving  the  lead. 

J  tcentyjathoms]  Opyviaq  niKoai,  ahoM  forty  yards  in  dentil 
The  opyvta  is  thus  delined  by  the  Etymologicon.  Ztmaivi 
Tpv  tKTaaiv  TMvx!:iptov,  crvv  rm  TrXarci  tuv  rrjdim-  It  signifies 
theertent  of  the  arms,  together  with  the  breadth  of  the  breast. 
this  IS  exactly  the  quantum  of  our  fathom. 

29.  Cast  four  anchors  out  of  the  stern]  By  this  time  the 
storm  must  have  been  considerably  abated  ;  though  the  agita- 
tion of  the  sea  could  not  have  subsided  mucli.  The  anchors 
were  cast  out  of  tlie  stern,  to  prevent  the  vessel  from  driftine 
ashore  as  they  found  that  the  farther  they  .^tood  in,  tho  shal- 
lower the  water  grew  ;  therefore  they  dropt  the  anchor  astern, 
^^on^'*"^""*;  •'^'•^'^  /en»-rA  might  be  of  much  consequence. 

M.  ITie  shtpme7i]  The  sailors  :  let  down  the  boat.  Having 
lowered  tlie  boat  from  the  deck  into  the  sea,  they  pretended 
iriat  itwas  necessary  to  carry  some  anchors  ahead,  to  keen 
ner  Irom  being  carried  io  a  dangerous  direction  by  the  tide  • 
but  with  the  real  design  to  make  for  shore,  and  so  leave  the 
prisoners  and  passengers  to  their  fate.  This  was  timelv  no. 
ticedby  the  pious  and  prudent  apostle;  who,  while  si'mply 
depending  on  tlie  promise  of  God,  was  watching  for  the  safety 
and  comfort  of  all.  -^ 

31.  Except  these  abide  in  the  ship,  ye  cannot  be  saved] 
God,  who  has  promised  to  save  your  lives,  promises  this  on 
tbe  condition  that  ye  make  use  of  every  means  he  has  put  in 
yourpower  to  help  yourselves.  While,  therefore,  ye  are  using 
t'uT .'!]''''"'',  "P''':' the  co-operation  of  God.  If  these  sailors 
whoonly  understand  how  to  work  the  sliip,  leave  it,  ye  cannot 
escape.  Iherefore,  prevent  their  present  design.'  On  the 
^'^So"^^  °^  9',"^'"^  Providence  see  the  notes  on  chap,  xxiii. 

J2.  J  he  soldiers  cut  off  the  ropes]  These  were  probably 
the  only  persons  who  dared  to  have  opposed  the  will  of  the 
tailors :  this  very  circumstance  is  an  additional  proof  of  the 
accuracy  of  St.  Luke.  ' 

ab^t  S^break""^  """"  """'"^  °"'    ''  '^^'  ""'"  ^Pr^^^'^^^^^y 

Tins  day  is  the  fourteenth  day  that  ye  have-continued 

tasting]     \  e  have  not  had  one  regular  'meat  for  the'Je  four- 

;!n!!  .1  ^^  P'^'f  •  r  ^r''''*"^  "'"  ""'y  '=»'^'^  ■'  <"<"•  granted,  that,  du- 
ring  the  wholeof  the  storm,  very  little  was  eat-^ii  by  any  man  • 
lor  what  appetite  could  men  have  for  food,  who  every  mo- 
ment had  death  before  their  eyes  1 

f„?t  "*  ^"n  A" /'""'«  "'«  '"^"■d'i  A  proverbial  expression 
vnnr>,  ^i^-''"  "/'"*!-'■  ^"^^  y""""  '■^■'^s,  nor  sufier  anf  hurt  in 
your  bodies,  if  ye  follow  my  advice.  }       'i  lu 

•nrP«.S"Jf /''-""/"*  '"  ^"'^l  ^^''1°  had  provided  the  food,  and 
fhat  h^celehr!.';  'VTk'  ="J  "^alth  to  partake  of  it.  Some  th],"k 
means  hwlwl'"^  the  Ao/y  eucharist  here  :  but  this  is  by  no 
fTn^^^i        -r  ^^  ^^°"'^  ""^  celebrate  such  a  mystery  anion"- 

tTeSy  necet  ^"^'°''^"'r^'    ^''•■'^  ^"^   heathens;  L"wal 
QQ   ^/  necessity  for  such  a  measure. 

thelidfn'"^  ,hf  ^'f  ""^  Me  s/«p]  They  hoped  that  by  casting  out 
of  wh^^h'thev  ^n.'.P.'''":"''  '''■""'  ''''  ''"'"■■■  in  consequ?nce 
QQ    ^a'     f  ^  '^°"'''  8^*  "earer  the  shorej 

the  na^r^of'thlfco^l/*"  '°'"?  ^"'^  therefore  knew  neither 
ine  nature  of  the  coast,  nor  where  the  proper  port  lay. 


thanks  to  God  in  presence  of  them  all :  and  when  he  had  bro- 
ken  It,  he  began  to  eat. 

36  Then  were  they  all  of  good  cheer,  and  they  also  took  so?ne 
meat. 

37  And  we  were  in  all  in  the  ship  two  hundred  threescore 
and  sixteen  '  souls. 

D8  And  when  they  liad  eaten  enough,  they  lightened  the  ship, 
and  cast  out  the  wheal  into  tlie  sea. 

39  And  when  it  was  day,  they  knew  not  the  land  :  but  they 
discovered  a  certain  creek  with  a  shore,  into  the  which  tiny 
were  minded,  if  it  were  possible,  to  thrukt  in  the  ship. 

40  And  when  they  had  '  taken  up  the  anehoi-s,  they  commit- 
ted themselres  unto  the  sea,  and  loosed  the  rudder  bands,  and 

21  X    "t^/u'^  niainsail  tu  the  wind,  and  made  towards  shore. 

4t  And  falling  into  a  place  where  two  seas  met,  "  they  ran 
tliesbip  agiound  ;  and  the  forepart  stuck  fast,  and  remained 
immoveable,  but  the  hinder  part  was  broken  with  the  violence 
01  tlie  u'aves. 

42  And  the  soldiers'  counsel  was  to  kill  the  in-isoners,  h-stany 
of  them  sliould  swim  out  and  escape 

43  But  the  centurion,  willing  to  save  Paul,  kept  them  from 
their  pm-pose:  and  commanded  that  they  which  could  swi 
should  cast  themselves  first  into  the  sea,  and  get  t"  lami 

44  And  the  rest,  some  on  lioards,  and  some  on  broken  piece.', 
safe  to  fan'S'  ^"  "  ''*""'  '"  ^''^^'  "'  "'"^  ""^^  escaped  all 

5  anchors,  they  itfi  t|,cm  la 


A— creek  with  a  shore]  \\o\ituv,  sinus,  a  bay,  with  a  shore 
a  neck  of  land  perhaps  on  either  side,  ruDning  out  into  the 
sea,  and  this  httle  bay  or  gulf  between  them;  though  some  think 
it  was  a  tongue  of  land,  running  out  into  the  sea,  havin"  the  sea 
on  both  sides,  at  the  point  of  which  these  two  seas  met  vVr 
41.  There  is  such  a  place  as  this  in  the  island  of  Malta,  where 
tradition  says,  Paul  was  shijiwrecked;  and  which  i«  called' 
la  Cale  de  St.  Paul.     See  Calmet.  ' 

40.  Taken  up  the  ajichors]  Weighed  all  the  anchors  thi.t 
they  had  cast  out  of  the  stern.  Some  think  the  meaniii"-  of 
the  word  is,  tliey  slipped  tlieir  cables  ;  and  so  left  the  anchors 
in  the  sea.     This  opinion  is  expressed  in  the  margin. 

Loosed  the  rudder  bnndx]  Or,  the  bands  of  tlie  rudders-  for 
large  vessels  in  ancient  times  had  two  or  'nore  rudder-s.  one 
at  the  side,  and  another  at  the  stern,  and  sometimes  one  at  (he 
prow.  The  bands,  t;cvKrr}fjia;,  were  some  kind  of  fastenings 
by  which  the  rudders  were  hoisted  some  way  out  of  the  wat.V' 
for,  as  they  could  be  of  no  use  in  the  storm,  and  shonlil  therr; 
come  fair  weather,  the  vessel  could  not  do  withort  them  thi.s 
was  a  pruilejit  way  of  securing  Uiem  from  b';ing  broken  to" 
pieces  by  the  agitation  of  the  waves.  These  bands  being  loo*:, 
ed,  the  rudders  would  fall  down  into  their  proper  places  and 
serve  to  steer  the  vessel  into  the  creek  which  ihey  novv  had 


in  view. 

Hoised  up  the  mainsail]  ApTCftova,  is  not  the  mahisnil 
(which  would  have  been  quite  improper  on  such  an  occasion) 
but  the  jib,  or  triangular  sail,  which  is  suspiMided  from  the 
fore-mast  to  the  bowsprit:  with  this,  they  might  hope  both  to 
steer  and  carry  in  the  ship. 

41.  Where  two  sen."  met]  The  tide  running  down  from  each 
side  of  the  tongue  of  land,  mentioned  ver.  39.  and  nieetiiiL'  at 
the  point.  *' 

Ran  the  ship  aground]  In  striving  to  cross  at  this  point  of 
land  ;  they  ha.l  not  taken  a  sufficiency  of  sea-room,  and  there- 
fore ran  aground. 

The  for  epart  .^luck  fast]  Got  into  the  sands ;  and  perhap.s 
the  shore  here  was  very  bold  or  steep,  so  tliat  the  stem  of  the 
vessel  might  be  immei-sed  in  the  quicksands,  which  would 
soon  close  round  it,  while  the  stern,  violently  agitated  witli 
the  surge,  would  soon  be  broken  to  pieces.  It  is  extremelv 
difficult  to  find  the  true  .meaning  of  several  of  the  nautical 
terms  used  in  this  chapter.  I  have  given  that  which  appeared 
to  me  to  be  the  most  likely  ;  but  cannot  absolutely  say  tliat  I 
have  every  where  liit  the  true  meaning. 

I'^^j  '^'''^  soldiers'  counsel  was  to  kill  the  prisoners]  What 
blood-thirsty  cowardly  villains  must  these  have  been  !  Though 
through  the  providence  of  God,  those  poor  men  had  escapr-d  a 
w.-itery  grave,  and  had  borne  all  the  anxiety  and  distresses  of 
tliis  disastrous  voyage,  as  well  as  (he  others  ;  now,  that  there 
IS  a  likelihood  of  all  getting  safe  to  land,  that  could  swim  ;  lest 
these  should  swim  to  shore,  and  so  escape,  those  men  whose 
trade  was  in  human  blo<id,  desired  to  have  them  massacred! 
vVe  have  nut  many  traits  in  the  histories  of  the  most  barbarous 
nations  that  can  be  a  proper  counterpart  to  this  quintessence 
01  humanti-diabolic  cruelty. 

43.  Willing  to  save  Paul,  &c.]  Had  one  fallen,  for  the  rea- 
sons those  cruel  and  dastardly  soldiei-s  gave,  so  must  all  the 
rest.  The  centurion  saw  that  Paul  was  not  only  an  innocent, 
but  an  extraordinary  and  divine  man;  and  therefore,  for  his 
sake,  he  prevented  the  massacre  ;  and  unloosing  every  man's 
bonds,  he  commanded  those  that  could,  to  swim  ashore  and 
escape.  It  is  likely  that  all  the  soldiers  escaped  in  this  way: 
for  It  was  one  part  of  the  Roman  military  discipline  to  teach 
the  soldiers  to  swim. 

44  And  the  rest]  That  could  not  swim  :  some  on  boards, 
planks,  spars,  &c.  got  safe  to  land;  manifestly  by  an  especial 
providence  of  God ;  for  how  otherwise  could  the  sick,  the 
aged,  the  terrified,  besides  women  and  children,  (of  which  wc 
may  naturally  suppose,  there  were  some)  though  on  planks, 

443 


Theyfind  that  the  island 


THE  ACTS. 


is  called  MelUa. 


get  safe  to  shore  1  where  still  the  waves  were  violeni,  verse  41. 
and  they,  without  either  skill  or  power  to  steer  tlieir  unsafe 
flotillas  to  the  land?  It  was  (in  this  case  most  evidently,)  God, 
who  brought  them  to  the  liaven  where  tliey  would  be. 

1.  Paul  had  appealed  to  Cesar  :  and  he  must  go  to  Rome  to 
have  his  cause  heard.  God  admitted  of  this  appeal,  and  told 
his  servant  that  he  should  testify  of  him  at  Rome ;  and  yet 
everything  seemed  to  conspire  togetliertopreventtliis  appeal, 
and  the  testimony  which  the  apostle  was  to  bear  to  the  truth 
of  the  Christian  religion.  The  Jews  laid  wait  for  his  life  ;  and 
when  he  had  escaped  out  of  their  hands,  and  from  their  terri- 
tories, tlien  the  winds  and  the  sea  seemed  to  combine  to  effect 
his  destruction.  And  God  suffered  all  this  malice  of  inen,  and 
war  of  elements,  to  flght  against  his  servant,  and  yet  overruled 
and  counterworked  the  whole,  so  as  to  promote  liis  own  glory, 
and  bring  honour  to  his  apostle.  Had  it  not  been  for  tliis  ma- 
lice of  the  Jews,  Festus,  Felix,  Agripjya,  Berenice,  and  many 
Roman  nobles  and  officers,  had  probably  never  heard  the  Gos- 
pel of  Christ.  And  had  it  not  been  for  Paul's  tempestuous 
voyage,  the  276  souls  that  sailed  with  him  could  not  have  had 
such  displays  of  the  power  and  wisdom  of  the  Clnistians'  God, 
as  must  have  struck  them  with  reverence,  and  probably  was 
the  cause  of  the  conversion  of  many.  Had  the  voyage  been 
smooth  and  prosperous,  there  would  have  been  no  occasion 
for  sucli  striking  interferences  of  God;  and  had  it  not  been 
for  tlie  shipicrcck,  probably  the  inhabitants  of  Malta  would 
not  so  soon  have  heard  of  the  Christian  religion.     God  serves. 


his  will  by  every  occurrence,  and  presses  every  thing  into 
the  service  of  his  own  cause.  This  is  a  remark  which  we 
have  often  occasion  to  make,  and  which  is  ever  in  place.  We 
may  leave  the  government  of  the  world  and  tlie  government 
of  the  church  most  confidently  to  God  :  hitherto  he  has  done 
all  things  well;  and  his  wisdom,  power,  goodness,  and  truth, 
are  still  the  same. 

2.  In  considering  the  dangers  of  a  sea-voyage  we  may  well 
say,  with  pious  Quesnel,  To  what  perils  do  persons  expose 
themselves  either  to  raise  a  fortune,  or  to  gain  a  livelihoodl 
How  few  are  theie  who  would  expose  themselves  to  the  same 
for  the  sake  of  God?  They  commit  themselves  to  the  mercy 
of  the  waves  ;  they  trust  their  life  to  a  plank  and  to  a  pilot ; 
and  yet  it  is  often  with  great  difficulty  that  they  can  trust 
themselves  to  the  providenceof  God,  whose  knowledge,  power, 
and  goodness  are  infinite;  and  the  visible  effects  of  which  they 
have  so  many  times  experienced. 

3.  What  assurance  soever  we  may  have  of  the  will  cf  God  ; 
yet  we  must  not  forget  human  means.  Tlie  life  of  all  the  per- 
sons in  this  ship  was  given  to  St.  Paul ;  yet  he  does  not,  on 
that  account,  expect  a  visible  miracle,  but  depends  upon  the 
blessing  which  God  will  give  to  the  care  and  endeavoui-s  of  men. 

4.  God  fulfils  hispromises,  and  conceals  his  almighty  power; 
under  such  means  and  endeavours  as  seem  altogether  human 
and  natural.  Had  the  crew  of  this  vessel  neglected  any  means 
in  their  own  powe.r,  their  death  would  have  been  the  conse- 
quence of  their  inaction  and  infidelity. 


CHAPTER  XXVIII. 
St.  Paul,  and  the  rest  of  the  crew,  getting  safely  ashore,  find  that  the  island  on  which  they  were  shipwrecked  is  called  Me- 
lita,  1.  They  are  received  with  great  hospitality  by  the  inhabitants,  2.  A  viper  comes  out  of  the  bundle  of  sticks  laid  on 
the  fire,  and  seizes  on  Panl's  hand,  3.  Tlie  people,  seeing  this,  suppose  him  to  be  a  7nurderer,  arid  thus  pursued  by  Z>j- 
vi7>e  vengeance,  4.  Having  shook  it  off  his  hand,  without  receiving  any  damage,  they  change  their  minds,  and  suppose 
him  to  he  a  god,  5,  6.  Publius,  the  governor  of  the  island,  receives  them  courteously,  and  Paul  miraculously  heals  his  fa- 
ther, who  teas  ill  of  a  fever,  &c.  7,  8.  He  heals  several  others  also,  who  honour  them  much,  and  give  them  presents,  9,  10. 
After  three  inonths  stay,  they  embark  in  a  ship  of  Alexandria,  land  at  Syracuse,  stay  there  three  days,  sail  thence,  pass  the 
straits  o/'Uhegium,  a)id  land  at  Puteoli ;  find  some  Christians  there,  tarry  seven  days,  and  setforieardfor  Rome,  11 — 14. 
They  are  met  at  Appii  Forum  by  some  Christians,  and  Paul  is  greatly  encouraged,  15.  7^hey  come  to  Rome,  and  Julius 
delivers  his  jyrisoners  to  the  captain  of  the  guard,  icho  permits  Paul  to  dwell  by  himself,  only  attended  by  the  soldier  that 
kept  him,  16.  Paulcalls  the  chief  Jews  together,  and  stales  his  case  to  them,  17—20.  They  desire  to  hear  him  concerning 
the  faith  of  Christ,  21,  22.  and  having  appointed  unto  him  a  day,  he  expounds  to  them  the  kingdom  of  Christ,  23.  Some 
believe,  and  some  disbelieve  ;  and  Paul  informs  them,  that  because  of  their  unbelief  and  disobedience,  the  salvatio7i  of 
God  is  sent  to  the  Gentiles,  25—29.  Paul  dwells  two  years  in  his  own  hired  house,  preaching  the  kingdom  of  God,  30,  31. 
[A.  M.  cir.  4065.     A.  D.  cir.  62.     An.  Olymp.  cir.  CCX.  2.] 

AND  when  they  were  escaped,  then  they  knew  tliaftho 
island  was  called  •>  Melita. 
2  And  the  °  barbarous  people  showed  us  no  little  kindness  ; 


a  Ch.'5.'?fi.— 1)  Now,  probably,  Malta. 


NOTES, — Verse  1.  They  knew  that  the  island  was  called 
Melita]  There  were  two  islands  of  tliis  name,  one  in  the 
Adriatic  Gulf,  or  Gulf  of  Venice,  on  the  coast  of  lllyrium,  and 
near  to  Epidaurus ;  the  other  in  tlie  Mediterranean  Sea,  be- 
tween Sicily  and  Africa,  and  now  called  Malta.  It  is  about 
fifty  miles  from  the  coast  of  Sicily  ;  twenty  miles  long,  and 
twelve  miles  in  its  greatest  breadth  ;  and  about  sixty  miles  in 
circumference.  It  is  one  immense  rock  of  white  soft  free 
stone,  with  about  one  foot  depth  of  earth  on  an  average,  and 
most  of  this  has  been  brought  from  Sicily  !  It  produces  cotton, 
excellent  fruits,  and  fine  honey ;  from  which  it  appears  the 
island  originally  had  its  name :  for  MeXt,  meli,  and  in  the  ge- 
nitive case  MtAiTosj  Melitos,  signifies  honey.  Others  suppose, 
that  it  derived  its  name  from  the  Phcenicians,  who  established 
a  colony  in  it ;  and  made  it  a  place  of  refuge,  when  they  ex- 
tended their  traffic  to  the  ocean,  because  it  was  furnished  with 
excellent  harbours  (on  the  E.  and  W.  shores  :>  hence,  in  their 
tongue,  it  would  be  called  niO'^'jo  Melileh,  escape  or  refuge, 
from  loSn  malat,  to  escape. 

The  Phce.acia'n.s  were  probably  the  fi.rst  inhabitants  of  this 
island:  tliey  were  expelled  by  the  Phcunicinns ;  the  Phoeni- 
cians by  the  Greeks;  the  Greeks  by  the  Carthaginians  :  the 
Carthaginians  by  the  Romans,  who  possessed  it  in  the  time  of 
the  apostle  ;  the  Romans  by  the  Goths;  the  Goths  by  the  Sa- 
racens; tlie  Saracens  by  the  Sicilians,  tmder  Roger,  earl  of 
Sicily,  in  1190.  Charles  V.  emperor  of  Germany,  took  pos- 
session of  it  by  his  conquest  of  Naides  and  Sicily:  and  he  gave 
it  in  1525  to  the  Knights  of  Rhodes,  who  ;ire  also  called  the 
knights  of  St.  John  of  Jerusalem.  In  1798,  this  island  sur- 
rendered to  the  French  under  Buonaparte  ;  and  in  1800,  after 
a  blockade  of  two  years,  the  island  being  reduced  by  famine, 
surrendered  to  the  British,  under  whose  dominion  it  stil!  re- 
mains (1814.)  Every  thing  considered,  there  can  be  little  doubt 
that  this  is  the  Melita,  at  which  St.  Paul  was  wrecked,  and 
not  that  other  island  in  the  Adriatic,  or  Venetian  Gulf  as 
high  up  northvmrd  as  lllyrium.  The  following  reasons  make 
this  greatly  evident:  1.  Tradition  has  unvaryingly  asserted 
this  as  the  place  of  the  apostle's  shipwreck.  2.  The  island  in 
the  Venetian  Gulf,  in  favour  of  whicn  Mr.  Bryant  so  learnedly 
contends,  is  totally  out  of  the  track  in  which  the  euroclydon 
must  have  driven  the  vessel.  3.  It  is  said  in  ver.  11.  of  this 
chapter,  that  another  ship  of  Alexandria,  bound  as  we  must 
suppose  for  Italy,  and  very  probably  carrying  wheat  thither, 
as  St.  Paul's  vessel  did,  (chap,  xxvii.  38.)  had  been  driven  out 
of  Its  course  of  sailing  by  stress  of  weather,  up  to  the  llly- 
riuin  Melita,  and  had  been  for  that  cause  obliged  to  winter  in 
the  isle.  Now,  this  is  a  supposition,  whicli,  as  I  thiuk,  is  too 
444 


for  they  kindled  a  fire,  and  received  us  every  one,  because  of 
the  present  rain,  and  because  of  the  cold. 
3  H  And  when  Paul  had  gathered  a  bundle  of  sticks,  and  laid 


:Rom.l   14.  lCor.14.11.  Col.3.11. 


much  of  a  supposition  to  be  made.  4.  In  St.  Paul's  voyage  to 
Italy  from  Melita,  onboard  the  Alexandrian  ship  that  had  win- 
tered thei-e,  he  and  his  companions  landed  at  Syracuse,  ver. 
12,  13.  and  from  thence  went  to  Rhegium.  But  if  it  had  been 
the  Illyrian  Melita,  the  proper  course  of  the  ship  would  have 
been,  first,  to  Rhegium,  before  it  reached  Syiacuse,  and 
needed  not  to  have  gone  to  Syracuse  at  all :  whereas,  in  a 
voyage  from  the  present  Malta  to  Italy,  it  was  necessary  to 
reach  Syracuse  in  Sicily,  before  the  ship  could  arrive  at  Rhe- 
gium in  Italy.  See  the  map  accompanying  this  part;  and  see  Bp. 
Pearce,  from  whom  I  have  extracted  the  two  last  arguments. 
That  Malta  was  possessed  by  the  Plnenicians,  before  the 
Romans  conquered  it,  Bochart  has  largely  proved ;  and  in- 
deed the  language  to  the  present  day,  notwithstanding  all  the 
political  vicissitudes  through  which  the  island  has  passe^. 
bears  sufficient  evidence  of  its  Punic  origin.  In  the  year 
1761,  near  a  place  called  Ben  Ghisa,  in  this  island,  a  sephul- 
cliral  cave  was  discovered,  in  which  was  a  square  stone,  with 
an  inscription  in  Punic  or  Phmnician  characters,  on  which 
Sir  Wm.  Drummond  has  written  a  learned  essay,  (London, 
Valpy,  1810,  4to.)  which  he  supposes  marks  the  burial-place, 
at  least  of  the  ashes  of  the  famous  Carthaginian  General  Ha7i- 
niba!.  I  shall  give  this  inscription  in  Samaritan  characters,  as 
being  the  present  form  of  the  ancient  Punic,  with  Sir  Wm. 
Drummond's  translation  : 

-"^■^  ^t^  >2,^  ^VA 
-3TS  Al'^a'  -a  K  ^'S  !3 

Chadar  Beth  otam  kabar  Chiintbaal 
Nakeh  becaleth  haveh,  rack- 
tn  daeh  Am  beshuth  Chanib- 
&al  ben  Bar  melee. 
"The  inner  chamber  of  the  sanctuary  of  the  sepulchre  of 
Hannibal, 
Illustrious  in  the  consununation  of  calamity. 
He  was  beloved, 
The  people  lament,  when  arrayed 

In  order  of  buttle, 
Hannibal  the  son  of  Bar-Melee." 
As  this  is  a  curious  piece,  and  one  of  the  largest  remains 
of  the  Punic  language  now  in  existence;  and  as  it  helps  to  as- 
certain the  ancient  inhabitants  of  this  island,  I  thought  it  not 
improper  to  insert  it  here.  For  the  illustration  of  this,  and 
several  other  points  of  Punic  antiquity,  I  must  refer  the  curi- 
ous reader  to  tbe  £ssay  iteelf. 


A  viper  comes  out  of  the  fuel, 


CHAPTER  XXVJII. 


and  seizes  upon  St.  Patitahand, 


tliem  on  ttie  (ire,  tliere  came  a  viper  out  of  the  heat,  <>  and  fast- 
ened un  his  hand. 

4  And  when  the  barbarians  saw  the  re" onous  beast  hang  on 
his  hand,  tliey  said  amo  ig  theniselvej-,  No  doubt  this  man  is  a 
murderer,  whom,  thoujrU  he  hath  escaped  the  sea,  °  yet  ven- 
geance siilTereth  not  to  hve. 

5  And  he  shook  olT  the  beast  into  the  Are,  and  <  fi-It  no  Iiarm. 

6  Howbeit  tliey  looked  when  he  should  have  swollen,  or  fall- 
en down  dead  sudd'^nly  :  but  after  they  had  looked  a  great 
while,  and  saw  no  harm  come  to  him,  they  changed  tlieir 
ininds,  and  ^  said  that  he  was  a  god. 

7  1i  In  the  same  quarters  were  possessions  of  the  chief  man 

a3C<K.ll.a;.-eGen.'J.0.-f  Mack  1G.15.  Uuke  10.19. -e  Ch.  H.  Il.-h  JanicsS. 
1  I,  15. 

2.  The  barbarous  p"Op!e]  We  have  already  seen  that  this 
island  was  peopled  by  the  Phojuicians,  or  Cai-thaginiaiis,  as 
Bochart  has  proved.  P/taleg.  chap.  xxvi.  and  their  ancient 
limgnage  was  no  doubt  in  use  among  them  at  thnt  time,  though 
mingled  with  some  Greek  and  Ijitin  terms;  and  this  language 
must  have  been  unintelligible  to  the  Ko  iians  and  the  ttreeks. 
With  these,  as  well  a-s  with  otiiei  nations,  it  was  custo  nary  to 
call  those  0ap0ap(H,  barharians,  who.se  language  they  did  not 
understand.  St.  Paul  himself  speaks  after  this  manner  in 
1  Cor.  .xiv.  11.  If  I  know  ?tot  the  meaning  of  the  voice,  [shall 
be  unto  him  thai  spea/celh  a  barbarias  ;  andhe  Ihatspenhelh 
shall  be  a  barbarian  unto  me.  Thus  Ihrodutus  also,  lib.  ii. 
158.  says,  BapPapovg  jrat'Tiis  Aiyv-rini  KaXiovai  ruxii  jjrj  (T0( 
OfjtnyXtoaaovi'  'IVie  Egyptians  call  all  those  BAKDABIans  who 
have  not  the  same  languuge  trilh  themselves.  And  Odd, 
when  among  the  Getes,  says  in  'I'rist.  ver.  10. 

Barbarus  hie  ego  sum,  quia  non  intelligor  ulli. 

"  Here,  I  am  a  barbarian,  for  no  person  understands  me." 

Various  etymologies  have  been  given  of  this  word.  1  think 
that  of  Bp.  Pearceihe  best.  "The  Greeks  who  traded  with  tlie 
Phcenicians,  formed  this  word,  from  tlieir  observing,  that  the 
Phoenicians  were  generally  called  by  the  name  of  their  parent, 
with  the  word  13  6a;-  prelixed  tothat  name  ;  as  we  tind,  in  the 
NewTestament,  mencalled  Bar-Jesus,  Bar-Thotomeus.  Bar- 
Jonas,  Bar-Timeus,  &c.  Hence  tlie  Greeks  called  them  ffap- 
0anot,  meaning  the  men  who  are  called  Bar  Bar,  or  have  no 
otlier  names  than  what  begin  with  Bar.  And  because  the 
Greeks  did  not  underetand  the  language  of  the  Phoenicians,  they 
first,  and  the  Romans  in  imitation  of  tl[em,gav^llie  naiiieof/wr- 
bariaits  to  all  such  as  talked  in  a  language  to  whi' li  they  were 
strangers."  No  other  etyinoloiiy  need  be  attempted  ;  tliis  is  its 
own  proof;  and  the  Bar-Mclec  in  the  preceding  epitaph,  is 
at  least  collateral  evidence.  The  word  barbarian  is  therefore 
no  term  of  reproach  in  itself:  and  was  not  so  used  by  ancient 
authors,  however  fashionable  it  may  be  to  use  it  so  now. 

Because  of  the  present  rain,  and — of  the  cold]  This  must 
have  been  some  time  in  October ;  and  when  we  consider  the 
time  of  the  year,  the  tempesluousness  of  the  weather,  and  their 
escaping  to  shore  on  ptanhs,  spars,  &c.  wet,  of  course,  to  the 
skin,  they  must  have  bten  very  cold,  and  have  needed  all  the 
kindness  that  these  well-disposed  people  showed  them.  In 
eome  parts  of  Christianized  Europe,  tlie  inhabitants  would 
have  stood  on  the  beach,  and  knocked  the  survivors  on  the 
liead,  that  they  might  convert  the  wreck  to  their  own  use  ! 
This  barbai-ous  people  did  not  act  in  this  way  ;  they  joined 
hands  with  God,  to  make  these  sufferers  live. 

3.  There  came  a  riper  out  of  the  heat]  We  may  naturally 
suppose  that  there  had  been  Uiel  laid /yf/ore  on  the  tire,  and 
that  the  viper  was  in  this  fuel,  and  that  it  had  been  revived  by 
the  heat ;  and  when  ."^t.  Paul  laid  his  bundle  on  the  fire,  the 
viper  W.1S  then  in  a  state  to  lay  hold  on  his  hand. 

4.  The  venomous  beast]  To  Onpiav,  the  venomous  animal ; 
for0i;pia,  is  a  general  name  among  the  Greek  writers  for  ser- 
pents, vipers,  scorpions,   wasps,  and    such    like  creatures. 

riiough  the  viper  fastened  on  Paul's  hand,  it  does  not  appear 
that  it  really  bit  him  ;  but  the  iMaltese  supposed  that  it  had, 
because  they  saw  it  fasten  on  his  hand. 

Vengeance  suffereth  not  to  lire.]  These  heathens  had  a 
general  knowledge  of  retributive  Justice;  and  they  thought 
tliat  the  stinging  of  the  serpent  was  a  proof  that  Paul  was  a 
murderer.  There  is  a  passage  in  Bamidbar  Rabba,  fol.  239. 
that  casts  some  light  on  this  place.  "  Although  the  sanhedrim 
is  ceased,  yet  are  not  the/our  deaths  ceased.  For  he  that  de- 
serves stoning,  either  falls  from  his  house,  or  a  wild  beast 
tears  and  devours  hiin.  He  that  deserves  burning,  either 
falls  into  the  ^re,  or  a.  serpent  bHes  him.  He  that  deserves 
cutting  off  with  the  sword,  is  either  betrayed  into  the  power 
of  a  heathen  kingdom,  or  the  robbers  break  iti  upon  him.  He 
that  deserves  strangling,  is  either  suffocated  in  the  water,  or 
dies  of  a  quinsy."     riee  Lightfoat. 

As  these  people  were  heathens,  it  is  not  likely  that  they  had 
any  correct  notion  of  the  justice  of  the  true  God  :  and  there- 
fore it  is  most  probable  that  they  used  the  word  itKri,  not  to 
express  the  quality  or  attribute  of  any  being,  but  the  goddess 
Dike,  or  vindictive  justice,  herself,  who  is  represented  as 
punishing  the  iniquities  of  men. 

Hesiod  makes  a  godiess  of  what  the  Maltese  called  ^ikij, 
or  iustice: 

M  6c  TC  Kapdevof  tj-i  AIKH,  Aioj  exyeyavia, 

KvSvri  t'  atioiri  tc  dtoij,  oi  OXvp-jrov  cxov<rtv 

Kat  p'  ottot'  av  Ttj  piv  $XavTri  aKoXt(Of  Ofora^wf. 

At>r«ca  nap  Att  irarpi  KaBc^oitcvti  Kpoviuvi 

r»n.,fW  „„fl.,,..- i. Hesiod.  Opera,  Ter.  254, 


FnpvCT'  atSpu-iitv  aiiKov  vooy 


of  the  island,  whose  name  was  Publius  ;  who  received  us,  and 
lodged  us  three  days  courteously. 

8  And  it  came  to  pa.=s,  tliat  the  fatlier  of  Publius  lay  sick  of 
a  fever  and  of  a  bloody  Hux ;  to  whom  Pa-  1  entered  in,  and 
b  prayed,  and  '  laid  his  hands  on  him,  and  healed  him. 

9  ?ro  wiien  this  was  done,  others  also,  which  had  diseases  ir 
the  island,  came,  and  were  liealed  : 

10  Who  also  honoured  us  with  many  k  honours;  and  when 
wcdeparted,they  laded  «s  with  such  things  as  were  necessary. 

11  H  And  after  three  mouths  we  departed  in 'a  ship  of  Alex- 
andria, wliich  had  wiiUered  in  the  isle,  whose  sign  was  Cas- 
tor and  Pollux. 

i  .Marl!6  5.&7.iJ.&16  18.  Lnlie4.W.  Ch. 19.11.  12.  1  Cor.  12.9. 'S.—k  Molt  15.6. 
1  Tun  5.i;-ICIi .-^7.6.    1  Cor.3,4 


.lusTioB,  unspotted  maid,  derived  from  .Jove, 

Kenowii'd  and  reverenc'd  by  tlie  gods  above  : 

When  inorlals  rio/((7c  her  scicrcd  laws, 

W^un  judges  lieai  Hie  bribe,  and  nut  the  cause, 

(.'lose  by  her  parent  god  behold  her  stand. 

And  urge  the  punishment  their  sins  demand.     Cooks. 

5.  Shook  off  the  beast  into  the  fire,  andfeU  noharm]  Tin's 
is  a  presumptive  evidence,  that  t'iie  viper  did  not  bite  St.  Paul : 
it  fastened  on  his  iiand,  but  had  no  power  to  injure  hiin. 

0.  IT7ien  he  should  have  swollen]  llti/^paat'ai,  when  he 
should  have  been  inflamed ;  by  means  of  an  acrid  poison  in- 
troduced into  the  blo<id,  it  is  soon  coasulated  ;  and  in  conse- 
quence, the  extremities  of  the  vessels  become  obstructed, 
strong  intlamnmtion  takes  place,  and  all  the  parts  become 
mcst  painfully  swollen. 

T.ucan  ix.  v.  791.  gives  a  terrible  accountof  this  eflTect  of  the 
bite  of  a  serpent : 

illi  rubor  igneus  ora 

Sucrendit,  tenditque  cutem,  pereuntefgura 
Miscens  cuncta  tumor /om  totocorpore  major: 
Humanunique  fgiessa  modum  super  omnia  membra 
Effiatur  sanies,  tale  tollente  veneno.- 
Ipse  latil  penitus,  con  gestn  cor  pore  7%ersus  ; 
A'ec  Lnrica  tenet  disleuti  corporis  aiictum. 
And  straight  asuddenfame  began  to  spread, 
And  p;iint  his  r-,.iage  with  a  gloicing  red. 
With  swif*  expansion  swells  the  bloated  skin,    i 
Naught  but  an  uiidisti nguished  tnass  is  seen  ;   > 
While  til';  fair  human  form  lies  lost  within,  ) 

The  puffy  poison  spreads  and  heaves  around. 
Till  all  the  jnan  is  in  the  «io/(.f/£)- drowned.     RowE 
See  other  examples,  in  the  notes  on  Numb.  xxi.  6. 

6.  Said  that  he  was  a  god.]  As  Hercules  was  one  of  the 
gods  of  tlie  Plirenicians,  and  was  worshipped  in  Malta  under 
the  epitlict  of  AXcJijfa/coy,  the  dispelleroj  evil,  they  probably 
thought  that  Pual  was  Hercules:  and  the  more  so,  becausn 
Hercules  was  famous  for  having  destroyed,  in  his  youth,  two 
serpents  that  attacked  him  in  his  cradle. 

7.  Therhierman  of  the  island]  The  term  vpioTos,  chief,  used 
here  by  Ht.  Luke,  vviis  the  ancient  title  of  the  governor  of  this 
island,  asi  is  evident  from  an  inscription  found  in  Malta,  whicii 
runs  thus : 

A.  K.  vioi  Kvp.  tv-Kcvs  po}u.  irpuiTus  yitXiraioiv 
Lucius  Caius,  S(m  of  Quirinus,  a  Roman  knight,  chief 
of  the  Mtlitese.  t^ee  Bochart  Phaleg.  and  Chan.  vol.  i.  chap. 
40.S,  &c.  and  Grotius.  This  title  is  another  proof  of  the  accu- 
racy of  SL  Luke,  who  uses  the  very  epithet  by  which  the  Ro- 
man go/ernorof  that  island  was  distinguished. 

8.  The  father  of  Publius  lay  sick]  llvptTOii  xat  ivccvrcpia  ; 
of  a  fiver  and  dysentery. 

Paul— prayed]  That  God  would  exert  his  power:  and  laid 
his  hands  on  him,  as  tiie  means  which  God  ordinarily  used  to 
convey  the  energy  of  the  Holy  Spirit :  and  healed  him  ;  God 
having  conveyed  the  healing  power  by  this  means.  In  such 
a  disorder  as  that  mentioned  here  by  St.  Luke,  where  tlie  bow- 
els were  in  a  state  of  inrtatnination,  and  a  leneral  f<>ver  aid- 
ing the  dysentery  in  its  work  of  death  ;  nothing  less  than  a 
■miracle  could  have  made  an  instantaneous  cnrc  in  the  pa- 
tient. Such  a  cure  was  wrought,  and  even  the  heathens  saw 
that  it  was  the  hand  of  God. 

9.  Others — which  had  diseases]  Luke  was  a  2)hysician  ;  yet 
we  do  not  find  him  engaging  in  these  cures.  .\s  a  medical 
man,  he  might  have  been  of  use  to  the  father  of  Publius;  but 
he  is  not  even  consulted  on  the  occasion.  Paul  enters  in  to 
him,  prays  for  him,  lays  his  hands  on  him,  and  he  is  healed. 
The  other  diseased  persons  who  are  mentioned  in  this  verse 
were  doubtless  healed  in  the  same  way. 

10.  Honoured  us  with  many  honours]  The  word  ri^i;,  as 
Bp.  Pearce  has  remarked,  is  often  used  to  signify  a  pecuniary 
recompense,  or  present.  The  Greek  word  seems  to  be  thus 
used  in  I  Tim.  v.  17.  Let  the  elders  which  rule  well,  be  account- 
ed worthy  of  double  honour,  rifiw,  which  St.  Chrysostom,  on 
the  place,  explains  thus  :  rni/  t'ov  avayKaitjv  xopriyinv  a  sup- 
plying them  with  all  )iecessary  things.  Diodorus  SicuUiS,  and 
Xenophon,  used  the  word  in  the  same  way.  In  the  sense  of 
a  pecuniary  recompense,  or  price,  paid  for  any  thing,  the  word 
Ti/jr),  is  met  with  in  1  Cor.  vi.  20.  and  vii.  23.  And  in  the  Sep. 
tuaeint,  Numb.  xxii.  17.  compared  with  v.  18,  Psal.  viii.  5.  and 
xlix.  12.  Prov.  iii.  9,     Bp,  Pearce. 

Such  things  as  were  vecessary.)    Theyhad  before  given 
them  many  presents,  and  now  they  gave  them  a  good  sea-   , 
stock ;  all  that  was  necessary  for  their  passage. 

11.  After  three  months]  Supposing  that  they  had  reached  Mai- 


They  sail  from  Syracuse, 


THE  ACTS. 


and  land  at  Puteoli. 


12  And  laiuling  at  Syracuse,  wetaiTied  there  three  days. 

13  And  from  thence  we  fetched  a  compass,  and  came  to  Rhe- 
gium  :  and  after  one  day  the  south  wind  blew,  and  we  came 
the  next  day  to  Puteoli : 

14  Where  we  found  brethren,  ">  and  were  desired  to  tarry 
With  them  seven  days  :  and  so  we  went  towards  Rome. 

mCh.lO.Zi.&lS.  15.— n  Ch.15.3.  Rom. 1.10. 


ta  about  the  end  of  October,  as  we  have  already  seen,  then  it  ap- 
pears that  they  left  it  about  the  end  oi  January,  or  the  begin- 
ning of  February ;  and  tliough  in  the  depth  of  winter,  not 
the  worst  time  for  sailing,  even  in  those  .seas,  the  wind  being 
then  generally  more  steady,  and,  on  tlie  whole,  the  passage 
more  safe. 

WTiose  sign  was  Castor  and  Pollux.]  These  were  two  fa- 
bulous semi-deities,  reported  to  be  the  sons  of  Jupiter  and 
Leda,  who  were  afterward  translated  to  the  heavens,  and 
made  tlie  constellation  called  Gemini,  or  the  Ticiiis.  This 
constellation  was  deemed  propitious  to  mariners;  and  as  it 
was  customary  to  have  the  images  of  their  gods  both  on  the 
head  and  stern  of  their  ships,  we  may  suppose  that  this  Alex- 
drian  ship  had  these  on  either  hex  prow  or  stern,  and  that  these 
gave  name  to  the  ship.  We,  who  piofess  to  be  a  Christian 
people,  follow  the  same  heathen  custom  :  we  have  our  ships 
called  the  Castor,  the  Jupiter,  the  Minerva,  tlie  Leda,  (the 
mother  of  Castor  and  Pollux,)  with  a  multitude  of  otlier  de- 
mon gods  and  goddesses;  so  that  were  ancient  Romans  or 
Grecians  to  visit  our  navy,  they  would  be  led  to  suppose,  that, 
after  tlie  lapse  of  more  than  '2(J00  years,  their  old  religion  had 
continued  unaltered  ! 

Virgil  speaks  of  a  vessel  called  the  Tiger,  Mn.  x.  ver.  166. 
Massicus  cerala  princeps  secat  aqiiora  Tigri. 
"  Massicus,  chief,  cutsthe  waves  in  the  brazen-beaked  Tiger." 
Of  another  called  the  Chimera.    JEn.  v.  ver.  1 18,  223. 

Ingnnlemque  Gyas  ingenli  mole  Chimjeram. 

"  Gyas  the  vast  Chimera's  bulk  commands." 
And  of  another  called  the  Centaur.  Mn.  v.  ver.  122,  155, 157. 

Cbntauro  invehitiir  magna. 

"  Sergesthns,  in  the  great  Centaur,  took  the  lading  place." 

Besides  these  names,  they  had  their  tutelary  gods  in  the 
ship,  from  whom  they  expected  succour  ;  and  sometimes  they 
had  their  im:igps  on  the  stern  ;  and  when  they  got  safely  to 
tlio  end  of  their  voyage,  they  were  accustomed  to  crown  these 
images  with  garlands :  ttius  Virgil,  Geor.  i.  ver.  304. 
Pi'ppiBUs  et  Iceli  nautce  imposuere  coronas. 
"The  joyous  sailors  placed  garlands  on  their  sterns." 

Several  ancient  fables  appear  to  have  arisen  out  of  the  names 
of  ships.  Jupiter  is  fabled  to  have  carried  off  Europa,  across 
the  sea,  in  the  shape  of  a  bull  ;  and  to  have  carried  away  Ga- 
nymede in  the  shape  of  an  eagle.  That  is,  these  persons  were 
carried  away,  one  in  a  ship  called  Taurus,  or  Bull ;  and  the 
otlier  in  one  denominated  Aquila,  the  Eagle.  Why  not  Tau- 
rus, as  well  as  Tigris  1  and  why  not  Aquila,  as  well  as  Chi- 
mera?  which  names  did  belong  to  ships,  as  we  find  from  the 
above  quotations. 

12.  Landing  at  Syracuse]  In  order  to  go  to  Rome  from 
Malta,  their  readiest  course  was  to  keep  pretty  close  to  the 
eastern  coast  of  Sicily,  in  order  to  pass  through  the  straits  of 
Rhegium,  and  get  info  the  Tyrrhenian  Sea. 

Syracuse  is  one  of  the  most  famous  cities  of  antiquity:  it 
is  the  capital  of  the  island  of  Sicily,  and  was  built  about  730 
years  before  the  Christian  era.  It  lies  72  miles  S.  by  E.  of 
Messina,  and  about  112  of  Palermo.  Long.  15°  30*  W.  Lat. 
37°  17'  N.  In  its  ancient  state  it  was  about  22  English  miles 
in  circumference,  and  was  highly  celebrated  for  the  martial 
spirit  of  its  inhabitants.  This  was  the  birth-place  of  the  il- 
lustrious Archimedes  ;  who,  when  this  city  was  besieged  by 
the  Romans,  under  Marcellus,  about  212  years  before  Christ, 
defended  the  place  with  his  powerful  engines  against  all  the 
valour  and  power  of  the  assailants.  He  beat  their  gallies  to 
pieces  by  huge  stones  projected  from  his  machines  ;  and  by 
hooks,  chains,  and  levers,  from  the  walls  weighed  the  ships 
oiit  of  the  water,  and  whirling  them  round,  dashed  them  in 
pieces  against  each  other,  or  sunk  them  to  the  bottom  :  seve- 
ral, also,  he  is  said  to  have  destroyed  by  his  burning  glasses. 
When  the  city  was  taken  by  treachery,  Archimedes  was  found 
intensely  engaged  in  the  demonstration  of  a  problem.  A  Ro- 
man soldier  coming  up,  and  presenting  his  daggerto  his  throat, 
lie  cried,  "Stop,  soldier!  or  thou  wilt  spoil  my  diagram!" 
The  brute  was  unmoved,  and  murdered  liim  on  the  spot. 

This  city  was  almost  totally  destroyed  by  an  earthquake  in 
the  year  1693  ;  its  present  population  amounts  to  but  about 
18,000.  Christianity,  in  some  form  or  other,  has  existed  here 
ever  since  St.  Paul  spent  the  three  days  in  it  mentioned  in  the 
text. 

13.  We  fetched  a  compass]  Odev  ■!repte\6uvTCi;  whence  we 
coasted  about.  This  will  appear  evident,  when  the  coast  of 
Sicily  is  viewed  on  any  correct  map,  of  a  tolerably  large 
scale. 

Rhegium]  A  city  and  promontory  in  Culabria,  in  Italy,  op- 
posite to  Sicily.  It  is  now  called  Reggie.  It  had  its  name 
Pnyiov,  Rhegium,  from  the  Greek  Vriywuai,  to  break  off;  be- 
cause it  appears  to  have  been  broken  o/f  from  Sicily. 

7Vie  south  wind  blew]  This  was  the  fairest  wind  they  could 
have  from  Syracuse,  to  reach  the  straits  of  Rhegium. 

1  he  next  day  to  Puteoli]  This  place,  now  commonly  called 
fozzuolt,  IS  an  ancient  town  of  Naples,  in  the  Terra  di  La- 
446 


15  And  from  thence,  when  the  brethren  heard  of  us,  "  they 
came  to  meet  us  as  far  as  Appii  Forum,  and  the  Three  Ta- 
verns: whom  when  Paul  saw,he  thanked  God,  and  took  courage. 

16  And  when  we  came  to  Rome,  the  centurion  delivered  the 
prisoners  to  the  captain  of  the  guard  :  but "  Paul  was  suffered 
to  dwell  by  himself  with  a  soldier  that  kept  him. 

oCh,24.ffi.&,27.3. 


voro ;  and  is  supposed  to  have  been  founded  by  the  Samians, 
about  470  yeare  before  Christ.  Within  this  city  are  several 
warm  baths,  veiy  highly  celebrated;  and  from  these,  and  its 
springs  in  general,  it  seems  to  have  had  its  ancient  name  Pu- 
teoli, from  PuTEi,  wells  or  pits ;  though  some  derive  it  from 
putor,  a  stench  or  bad  smell,  because  of  the  sulphureous  ex- 
halations from  its  warm  waters.  Varro  gives  both  of  these 
etymologies,  lib.  iv.  de  Ling.  Lat.  cap.  5.  It  is  famous  for  its 
temple  of  Jupiter  Serapis,  which  is  built,  not  according  to  the 
Grecian  or  Roman  manner,  but  according  to  the  Asiatic.  Near 
this  place  are  the  remains  of  Cicero's  villa,  which  are  of  great 
extent.  The  town  contains,  at  present,  about  10,(300  inhabi- 
tants.    Long.  14°  40'  E.  Lat.  41°  50'  N. 

14.  Where  we  found  brethren]  That  is.  Christians  ;  for  there 
had  been  many  in  Italy  converted  to  the  faith  of  Christ,  some 
considerable  time  before  this,  as  appears  from  St.  Paul's  Epis- 
tle to  the  Romans,  written  some  years  before  this  voyage. 

We  went  towards  Rome.]  One  of  the  most  celebrated  ci- 
ties in  the  universe,  the  capital  of  Italy,  and  once  of  the  whole 
world ;  situated  on  the  river  Tiber,  410  miles  S.  S.  E.  of  Vi- 
enna ;  600  S.  E.  of  Paris ;  730  E.  by  N.  of  Madrid  ;  760  W.  of 
Constantinople ;  and  780  S.  E.  of  London.  Long.  12°  55'  E. 
Lat,  41°  54'  N.  This  famous  city  was  founded  by  Romulus, 
at  the  end  of  the  seventh  Olympiad,  A.  M.  3251 ;  of  the  flood, 
1595  ;  and  753  years  before  the  Christian  era.  "The  history  ot 
this  city  must  be  sought  for  in  works  written  expressly  on  the 
subject,  of  which  there  are  many.  Modern  Roine  is  greatly 
inferior  to  ancient  Rome  in  every  respect.  Its  population, 
taken  in  1709.  amounted  to  138,-569  souls  only  :  among  whom 
were  40  bishops,  2686  priests,  3359  monks,  1814  nu7ts,  893 
courtezans,  between  8  and  9,000  Jews,  and  14  Moors.  This 
city,  which  once  tyrannized  over  the  world  by  its  arms,  and 
over  the  whole  Christian  world  by  its  popes,  is  now  reduced 
to  a  very  low  state  among  the  governments  of  Europe. 

15.  When  the  brethren  heard  of  iis]  By  whom  the  Gospel 
was  planted  at  Rome  is  not  known  :  it  does  not  appear  that 
any  apostle  was  employed  in  this  work.  It  was  probably  car- 
ried thither  by  some  of  those  who  were  converted  to  God  at 
the  day  of  Pentecost ;  for  there  were  then  at  Jerusalem,  not 
QtiXj  devout  men,  proselytes  to  the  Jewish  T^\\%\Qyi,  from  every 
nation  under  heaven,  Acts  ii.  5.  but  there  were  strangers  of 
Rome  also,  ver.  10.  And  it  is  most  reasonable  to  believe,  as 
we  know  of  no  other  origin,  that  it  was  by  these  Cliristianity 
was  planted  at  Rome. 

As  far  as  Appii  Forum]  About  52  miles  from  Rome  !  a  long 
way  to  come  on  purpose  to  meet  the  apostle  !  The  Appii  Fo- 
rum, or  market  of  Appius,  was  a  town  on  the  Appian  way,  a 
road  paved  from  Rome  to  Campania,  by  the  consul  Appius 
Claudius.  It  was  near  the  sea,  and  was  a  famous  resort  for 
sailors,  pedlers,  &c.  Horace,  lib.  i.  Satyrar.  5.  ver.  3.  men- 
tions this  place  on  his  journey  from  Rome  to  Brundusium  : 
Jnde  Forum  Appi 

Differtum  nautis,  cauponibus  atque  malignis. 

"  To  Forum  Appii  thence  we  steer,  a  place 

StufTd  with  rank  boatmen,  and  with  vintners  base." 
This  town  is  now  called  Ca:sarilla  de  S.  Maria. 

Arid  The  Three  Taverns]  This  was  another  place  on  the 
same  road,  and  about  33  miles  from  Rome.  Some  of  the  Ro- 
man Christians  had  come  as  far  as  Appii  Forum  ;  others,  to 
77(6  Three  Taveriis.  Up.  Pearce  remarks,  there  are  some 
ruins  in  that  place  which  are  now  called  Tre  Taverne  ;  and 
this  place  Cicero  mentions  in  his  Epistles  to  Atticus,  lib.  ii.  1^1. 
Ab  Appi  Foro  hord  quartd,:  dederain  aliam  paulo  ante  in 
Tribus  Tabernis.  "Bated  at  ten  in  the  morning,  from  Appii 
Forum.  I  sent  off  another  (epistle)  a  little  before,  from  The 
Three  Taverns." 

Zozimus,  lib.  2.  mentions  rpia  KannXeia,  The  Tliree  Taverns 
or  victualling  houses,  where  the  emperor  Severus  was  stran- 
gled by  the  treason  of  Maximinus  Herculeus,  and  his  son 
Maxentius.     See  Lightfoot. 

The  word  taberna,  from  trabs,  a  beam,  signifies  any  build- 
ing formed  of  timber  ;  such  as  those  we  call  bootlis,  sheds,  &c. 
which  are  iormei  oi  beams,  planks,  boards,  and  the  like; 
and  therefore  we  may  consider  it  as  implying,  either  a  tempo- 
rary residence,  or  some  mea7i  building,  such  as  a  cottage, 
&c.  And  in  this  sense  Horace  evidently  uses  it,  Carm.  lib.  i. 
Od.  iv.  ver.  13. 

Pallida  mors  aquo  pulsat  pede  pauperum  tabei-nas 

Pegumqne  tnrres. 

"VVith  equal  pace,  impartial  fate 

Knocks  at  the  palace,  as  the  co^^^e  gate.  "—Francis. 

This  place,  at  first,  was  probably  a  place  for  booths  or  sheds, 
three  of  which  were  remarkable  ;  other  houses  became  asso- 
ciated with  them  in  process  of  time  ;  and  the  whole  place  de- 
nominated Tres  Tabernoi,  from  tiie  three  first  remarkable 
booths  set  up  there.  It  appears  to  have  been  a  large  town  in 
the  fourth  century,  as  Optatus  mentions  Felix  a  Tribjis  Ta- 
bernis, Felix  of  the  Three  Taverns,  as  one  of  the  Christian 
bishops, 


Paul  states  his  case 


CHAPTER  XXVIII. 


to  the  chief  of  the  Jeies. 


Jesus,  'both  out  of  the  law  of  Moses,  and  out  ofihe  prophets 
from  morning  till  evening.  ' 


17  ^  And  it  canie  to  pass,  '  that  after  three  days  Paul  called 
the  chief  of  the  Jews  together :  and  when  they  were  come  to- 
gether, he  said  unto  them.  Men  and  brethren,  ">  tliouijh  I  have  i    24  And  some  »  bclieved°the  things  which  were  spoken  and 
committed  nothing  against  the  people,  or  customs  of  our  fa-    some  believed  I'ot.  ' 

25  And  wlieii  they  agreed  not  among  themselves,  they  de- 
parted, iifter  that  Paul  hail  spoken  one  word,  Well  spake  the 
Holy  Ghost  by  Esaias  the  prophet  unto  our  fathers, 

26  Saying,  *  Go  unto  this  people,  and  say,  Hearing  ye  shall 
hear,  and  shall  not  understand  ;  and  seeing  ye  shall  see,  and 
not  perceive  : 

27  For  tlie  heartof  this  people  is  waxed  gross,  and  their  ears  are 
dull  of  hearing,  and  their  eyi's  have  they  closed ;  lest  they  should 
see  with  ^/leireyes.and  hear  witlwA«irears,niid  understand  with 
their  heart,  and  should  be  converted,  and  I  should  heal  them. 

2S  Be  it  known  therefore  unto  you,  that  the  salvation  of  God 
is  sent  i-  unto  the  Gen'il.-s,  and  that  they  will  hear  it 

29  And  when  he  hau  said  these  words,  the  Jews  departed, 
and  had  great  reasoning  among  themselves. 

30  'i  At.d  Pauldwelttwo  whoh- years  in  his  own  hired  house, 
and  receivi'dall  tliat  came  in  unto  him, 

31  '  Preaching  the  kingdom  of  God,  and  teachingthose  things 
which  concern  the  Lord  Jesus  Christ,  with  all  confidence,")  nr» 


thers,  yet  '  was  I  delivered  prisoner  from  Jerusalem  into  the 
hands  of  the  Romans. 

18  Who,  •  when  they  had  examined  me,  would  have  let  me 
go,  because  there  was  no  cause  of  death  in  me. 

19  But  when  the  Jews  spake  against  it,  '  I  »vas  constrained 
to  appeal  untu  Cesar  :  not  that  I  had  ought  to  accuse  my  na- 
tion of. 

20  For  this  cause,  therefore,  have  I  called  for  you,  to  see  you, 
and  to  speak  witli  you  :  because  that  "  for  the  hope  of  Israel  I 
am  bound  with  '  this  chain. 

21  And  they  said  unto  him,  We  neither  received  letters  out  of 
Judea  concerning  thee,  neither  any  of  the  brethren  that  came 
showed  or  spake  any  harm  of  thee. 

22  But  we  desire  to  hear  of  thee  what  thou  thinkest :  for,  as 
concerning  this  sect,  we  know  that  every  where  "  it  is  spoken 
against 

23  ^  And  when  they  had  appointed  him  a  day,  there  came 
many  to  him  into  his  lodging  ;  *  to  whom  he  expounded  and 
tcstiHed  the   kingdom  of  God,  persuading  them  concerning 

pCh.».S,  10.    P.m  112.5.— <l  Ch.-J4.Te.UI.lt  ».S-rCh  'JlB.-sl.h  ;«.24  k:;4  In. 

kas.s.tas.  31.— e  ch,».ii.— u  cii.a;  fi,  ?.— v  ch»p  la.ai.  Eph.  t.i  st  Jit  f;.20. 

£Timl.  16.  k2  9.  Philt.n.lO.  l3,-w  Lukt  •.'.34.  06.24.5,14.  1  Pel. 3.12.*  4.14.— 
»Luliea«.27.  Ch.l7.3.fcl9.8. 


Than/ted  God,  and  took  courage.]  He  had  longed  to  see 
Rome,  (see  Bom.  i.  9 — 15.)  and  finding  himself  brought  through 
so  many  calamities,  and  now  so  near  the  place,  that  he  was 
met  by  a  part  of  that  church,  to  which,  some  years  before,  he 
had  written  an  epistle,  he  gave  thanks  to  God  who  had  pre- 
served him  ;  and  took  (reshr  courage,  in  the  prospect  of  bear- 
ing there  a  testimony  for  his  Lord  and  Master. 

16.  The  captain  of  the  guard]  ^rpaToirrfi'ipxi-  This  word 
properly  means  the  commander  of  a  camp  ;  but  it  signifies  the 
project,  or  commander  of  the  praetorian  cohorts,  or  emperor's 
guards. 

Tacitus,  (.^nnal.  lib.  iv.  cap.  2.)  inform*  us,  that  in  the  reign 
of  Tiberius,  Hejanus,  who  was  then  project  oj  these  troops, 
did,  in  order  to  accomplish  his  ambitious  designs,  cause  them 
to  be  assembled  from  their  quarters  in  the  city,  and  stationed 
in  ajortified  camp  near  it ;  so  that  their  commander  is  with 
peculiar  propriety  styled  by  St.  Luke,  ^pamnciapxiti,  the  com- 
mander oJ  the  camp.  For  the  arrival  of  St.  Paul  at  Rome  was 
in  the  seventh  year  of  Nero ;  and  it  is  certain,  from  Sueto- 
nius, (in  Tiber,  cap.  37.)  that  the  custom  of  keeping  the  prae- 
torian soldiers  in  a  camp  near  the  city  was  retained  by  the  em- 
perors succeeding  Tiberius;  for  the  historian  observes,  that 
Doth  Claudius,  at  his  accession  to  the  empire,  was  received 
into  the  camp,  in  castra  delatus  est,  namely,  of  the  prsto- 
rian  cohorts:  and  so  Tacitus  says  of  Nero,  An.  lib.  xii.  cap. 
69.  that  on  the  same  occasion.  Hiatus  castris,  he  was  brought 
into  the  camp.  Dr.  Doddridge  observes,  that  it  was  customary 
for  prisoners  who  were  brought  to  Rome,  to  be  delivered  to 
this  officer,  who  had  the  charge  of  the  state  prisoners,  as  ap- 
pears from  the  instance  of  Agrippa,  who  was  taken  into  cus- 
tody by  Macro,  the  praetorian  prajfect,  who  succeeded  Seja- 
nus,  (Joseph.  .\nt.  lib.  xviii.  cap.  7.  sect.  6;)  and  from  Tra- 
jan's order  to  Pliny,  when  ttco  were  in  commission,  Plin.  lib. 
-T.  ep.  65.  Viiictus  milti  ad  prsefectos  prajtorii  mci  debet :  he 
should  be  sent  bound  to  the  prefects  of  my  guards.  Theper- 
»in  who  now  had  that  offlce  was  the  noted  .\franius  Burrhus  ; 
but  both  before  and  after  him,  it  was  held  by  two:  Tacit.  An. 
lib.  xii.  sect.  42.  lib.  xiv.  sect.  51.     Sec  Parkhur.'.l. 

Burrhus  was  a  principal  instrument  in  raising  Nero  to  the 
throne,  and  nad  considerable  influence  in  repressing  many  of 
the  vicious  inclinations  of  that  had  prince.  With  many  others 
he  was  put  to  death  by  the  inhuman  Nero;  and  is  praised  by 
the  historians  for  moderation  and  love  cf  justice.  His  treat- 
ment of  St.  Paul  is  no  mean  proof  of  this.     Calmet. 

With  a  soldier  that  kept  him.]  That  is,  the  soldier  to  whom 
he  was  chained,  as  has  been  related  before,  chap.  xii.  6. 

17.  Paul  called  the  chief  of  the  Jews  together]  We  have  al- 
ready seen,  in  chap,  xviii.  2.  that  Claudius  had  commanded 
all  Jeuis  tu  depart  from  Rome ;  see  the  note  there:  but  it  seems 
they  were  permitted  to  return  very  soon ;  and  from  this  verse 
It  appears  that  there  were  then  chiejs,  probably  of  syna- 
gogues, dwelling  at  Rome. 

J  hare  committed  nothing]  Lest  they  should  have  heard  and 
received  malicious  reports  against  hun,  he  thought  it  best  to 
state  his  own  case. 

20.  For  the  hope  oJ  Israel  I  am  hound,  &c.]  As  if  he  had 
said — this,  and  this  alone,  is  the  cause  of  my  being  delivered 
into  the  hands  of  the  Romans;  I  have  proclaimed  Jesu.')  as 
the  Messiah ;  have  maintained  that  though  he  was  crucified 
,  by  the  Jews,  yet  he  rose  again  from  the  dead  ;  and  through 
him  I  have  preached  the  general  resurrection  of  mankind  ; 
tnis  all  Israel  professes  to  hope  for  ;  and  yet  it  is  on  this  ac- 
count that  the  Jews  persecute  me.  Both  the  Messiah  and  the 
resurrection  might  be  said  to  be  the  hope  of  Israel  ;  and  it  is 
bard  to  tell  which  of  them  is  here  meant;  see  chap,  xxiii.  6. 
xxiv.  15,  21.  and  xxvi.  6.  It  is  certain  that,  although  the  Jews 
believed  in  the  general  resurrection,  yet  they  did  not  credit 
it  in  the  manner  in  which  Paul  preached  it;  for  he  laid  the 
foundation  of  the  gentral  resurrection,  on  the  resurrection 
qfChrisU 


man  forbidding  him. 

y  .'feponCh  2«.6,  2;.-iCh.l4.4  &  17.4  &  l9  9-»  I«a.6  9  .lei.B '.'I.  V.ieV.lil 
MmiIIU,  15  .M.rk4la.  Lukt.^.lO.  John  1:.'.40.  Kom  M.S._b  Mui  21  41  43. 
Ch.l3  46,47.tie6ta;.:.'l  &26.i;,l8.  Koni.ll.ll._<:Ch.4.31.  Eph.6.l9.-<lCh.  l(v 


21.  Wc  neither  receired  letters,  &c.]  This  is  very  strange, 
and  shows  us  that  the  Jews  knew  lueir  cause  to  be  hopeless  ; 
and  therefore  did  not  send  it  forwai!  to  Rome.  They  wished 
for  an  opportunity  to  kill  Paul  ;  and  when  they  were  frustra- 
ted by  his  appeal  to  the  emperor,  they  permitted  the  bu.siiie.'ss 
to  drop.  Calmet  supposes  they  had  nut  time  to  send ;  hut  this 
supposition  does  not  appenrtn  he  sufflciently  solid  ;  they  miglil 
have  sent  long  before  Paul  .<;ailid;  arl  they  niight  have  writ- 
ten officially  by  the  vessel  in  whicli  ".j  centurion  and  the  pri- 
soners were  embarked.  But  their  case  was  hopeless;  and 
they  could  not  augur  any  good  to  thernselvs  from  making  a 
formal  complaint  against  the  ap'^-'^t''^  ..t  the  emjieror's  tlirone. 

22.  For  as  concerning  this  seci]  ■■'■■  in-  notpon  chap.  xxiv. 
14.  A  saying  of  Justin  Martyr  casts  some  light  on  this  say- 
ing of  the  Jews  ;  he  asserts  that  the  Jews  not  only  cursed 
them  in  their  synagogues,  but  they  setit  out  choxcn  men  from 
Jerusalem,  to  acquaint  the  world,  and  particularly  the  Jews 
every  where,  that  the  Christians  were  an  atheistical  and  wick- 
ed sect,  which  should  be  detested  and  abhorred  by  all  man- 
kind.    Justin  Martyr,  Dial.  p.  234. 

23.  To  whom  he  expounded — the  kingdom  oJ  God]  To  whom 
he  showed  that  the  reign  of  tlie  Messiah  was  to  be  a  spiritual 
reign  ;  and  \\\a.\.  Jesus,  whom  the  Jewish  rulers  had  lately  cru- 
cified, was  the  true  Messiah,  who  should  rule  in  this  spiri- 
tual kingdom.  These  two  points  were  probably  those  on  which 
he  expatiated  from  morning  to  evening,  proving  both  out  of  the 
law,  and  out  oJ  the  prophets.  How  easily  Jesus,  as  the  Mes- 
siah, and  his  :^piritual  kingdom,  might  be  proved  from  the 
law  of  Moses,  any  person  may  besutisfied  by  consulting  the 
notes  written  on  those  books.  As  to  the  propAf/.v,  their  pre- 
dictions are  so  clear,  and  their  prophecies  so  obviously  ful- 
filled in  the  person,  preaching,  miracles,  nassion,  and  death 
of  Jesus  Christ,  that  it  is  utterly  impossible,  with  any  show 
of  reason,  to  apply  them  to  any  other. 

24.  So?ne  believed,  &c.]  His  message  was  there  treated  as 
his  Gospel  is  to  the  present  day ;  some  believe,  and  are  con- 
verted ;  others  continue  in  obstinate  unbelief,  and  perish. — 
Could  the  Jews  then  have  credited  the  spiritual  nature  of  the 
Messiah's  kingdom,  they  would  have  found  little  difficulty  to 
receive  Jesus  Christ  as  the  Messiah. 

Multitudes  of  those  now  called  Christians,  can  more  easily 
credit  Jesus  as  the  Messiah,  than  believe  Ihe  spiritual  nalure 
of  his  kingdom.  The  cross  is  the  great  stumbling-block  ;  mil- 
lions expect  Jesus  and  his  kingdom,  who  cannot  be  persuaded 
that  the  cross  is  the  way  to  the  crown. 

25.  Agreed  not  among  themselres]  It  seems  that  a  contro- 
versy arose  between  the  yews  themselves,  in  consequence  of 
some  believing,  and  others  dishelieving ;  and  tlie  two  parties 
contested  together:  and,  in  respect  to  the  unbelieving  party, 
the  apostle  quoted  the  following  passage  from  Isa.  vi.  9. 

26.  Hearing,  ye  shall  hear,  &c.]  See  the  notes  on  JIatt.  .\iii. 
14.  and  John  xii.  39,  40. 

28.  The  salvation  oJ  God  is  sent  unto  the  Gentiles]  St.  Paul 
had  spoken  to  thiscfl'ect  twice  before,  chap.  xiii.  46.  and  chap, 
xviii.  6.  where,  see  the  notes  ;  but  here  ho  uses  a  firmer  tone, 
being  out  of  the  Jewish  territories,  and  under  the  protection 
of  the  emperor.  By  the  salvation  of  God,  all  the  blessings  of 
the  kingdom  of  Christ  are  intendid.  This  salvation  God  could 
have  sent  unto  the  Gentiles,  independently  of  the  Jewishrfiso-  - 
bedience  ;  but  He  waited  till  they  had  rejected  it.  and  then  re- 
probated them,  and  elected  the  Gentiles.  Thus  the  elect  be- 
came reprobate,  and  the  reprobate  elect. 

They  will  hear  it.]  That  is,  they  will  obey  it :  for  aKovctv 
signifies  not  only  to  hear,  but  also  to  obey. 

29.  And  had  great  reasoning  among  themselves.]  The  be- 
lievers contending  with  the  unbelievers ;  and  thus  we  may 
suppose  that  the  cause  of  truth  gained  ground.  For,  conten- 
tions about  the  truth  and  authenticity  of  the  religion  of  Christ, 
infallibly  end  in  the  triiunph  and  extension  of  that  religion. 

30.  Paul  dteelt  two  xehole  years  in  his  ovm  hired  house} 

447 


(rcTieral  observatioju  on  the  book 


THE  ACTS. 


of  the  Acts  of  the  Apostles. 


As  a  state-prisoner,  he  might  have  had  an  apartment  m  the 
common  prison ;  but  peculiar  favour  was  showed  him  ;  and 
he  was  permitted  to  dwell  alone,  with  the  soldier  that  guarded 
him,  ver.  16.  Finding  now  an  opportunity  uf  preaching  the 
Gospel,  he  hired  a  house  for  the  purpose,  and  paid  for  it,  St. 
Chrysostom  obsei-ves,  by  the  fruits  of  his  own  labour.  Here 
he  received  all  that  came  unto  hiin,  and  pi-eached  the  Gospel 
with  glorious  success ;  so  tliat  his  bonds  became  the  means  of 
spreading  the  truth,  and  he  became  celebrated  even  in  the 
Dalaoe  of  Nero,  Phil.  i.  12,  13.  and  we  find  that  there  were  se- 
veral saints,  even  in  Cesar's  household,  Phil.  iv.  22.  which 
were,  no  doubt,  the  fruits  of  the  apostle's  ministry.  It  is  said, 
that  during  his  two  years'  residence  here,  he  became  ac- 
quainted with  Seneca  the  philosopher,  between  whom  and  the 
apostle  an  epistolary  conespondence  took  place.  In  an  an- 
cient M.S.  of  Seneca's  epistles  in  my  own  possession,  these 
letters  are  extant,  and  are  in  number  fourteen,  and  have  a 
prologue  to  them,  written  by  St.  Jerom.  That  they  are  very 
ancient  cannot  be  doubted :  but  learned  men  have  long  ago 
agreed  that  they  are  neither  worthy  of  Paul,  nor  of  Seneca. 

Wliile  he  was  in  captivity,  the  church  at  Philippi,  to  which 
he  was  exceedingly  dear,  sent  him  some  pecuniary  assistance 
by  the  hands  of  their  minister  Epaphroditns,  who,  it  appears, 
risked  his  life  in  the  service  of  the  apostle;  and  was  taken 
With  a  dangerous  malady.  When  he  got  well,  he  returned  to 
Philippi,  and,  it  is  supposed,  carried  with  him  that  epistle 
wliii-li  i.s  still  extant;  and  from  it  we  learn,  that  Timothtj  was 
then  at  Rome  with  Paul,  and  that  he  had  the  prospect  of  being 
shortly  delivered  from  his  captivity.  See  Phil.  i.  12, 13.  ii.25. 
iv.  15,  16.  IS,  &c. 

31.  Preaching  the  kingdom  of  God]  Showing  the  spiritual 
nature  of  the  true  church,  under  the  reign  of  the  Messiah. 
For  an  explanation  of  this  phrase,  see  the  note  on  Matt.  iii.  2. 

Those  things  which  concern  the  Lord]  The  Redeemer  of 
the  world  was  to  be  represented  as  the  Lord  ;  as  Jesus  ;  and 
as  the  Christ.  As  the  Lord,  h  Kupioj,  the  sole  potcyttate,  up- 
holding all  things  by  the  word  of  his  power,  governing  the 
world  and  the  church ;  having  all  things  under  his  control ; 
and  all  his  enemies  under  his  feet ;  in  short,  the  maker  and 
tipho'der  of  all  things  ;  and  the  .judge  of  all  men.  As  Jesus — 
tiie  Siriour;  he  whosaves,  delivers,  and  preserves:  and  espe- 
cially he  who  saves  his  people  from  their  sins.  For  the  ex- 
pl.ination  of  the  word  Jesos,  see  the  note  on  .John  i.  17.  As 
Christ — the  same  as  Messiah:  botli  signifying  the  anointed; 
he  who  was  appointed  by  the  Lord  to  this  great  and  glorious 
work  ;  who  had  the  Spirit  without  measure,  and  who  anoints, 
<-.>nimunicates  the  gifts  and  graces  of  that  Spirit  to  all  true 
believers.  St.  Paul  taught  the  things  which  concerned  or  be- 
lon'.;f>d  to  the  Lord  Jesus  Christ.  He  proved  him  to  be  the 
Messiah  foretold  by  the  prophets,  and  expected  by  the  .Tews ; 
he  spoke  of  what  he  does  as  the  Lord,  what  he  does  as  Jesus, 
and  what  lie  does  as  Christ.  These  contain  the  sum  and  sub- 
stance of  all  that  is  called  the  Gospel  of  Christ.  Yet,  the 
things  which  concern  the  Lord  Jesus  Christ,  necessarily  in- 
clude the  whole  account  of  his  incarnation,  preaching  in 
Judea  ;  miracles,  persecutions,  passion,  death,  burial,  resur- 
rection, ascension,  intercession ,  and  his  sending  down  the 
gifts  and  graces  of  the  Holy  Spirit.  These  were  the  subjects 
on  which  the  apostle  preached  for  two  tohole  years,  during 
his  iniprisoiiment  at  Rome. 

With  nil  confidence]  Tlappijatas,  liberty  of  speech  ;  perfect 
freedom  to  say  all  he  pleased,  and  when  he  pleased.  He  had 
tile  fullest  toleration  from  the  Ronran  government  to  preach 
n.s-  he  pleased,  and  tchat  he  pleased;  and  the  unbelieving 
Jews  had  no  power  to  prevent  him. 

It  is  supposed,  that  it  was  during  this  residence  at  Rome 
that  he  converted  Onf.'iimus,  and  sent  him  back  to  his  master 
Philemon,  with  the  epistle  which  is  still  extant.  And  it  is 
from  ver.  23.  and  24.  of  that  epistle,  that  we  learn  ttiat  Paul 
had  then  with  him  Epaphras,  Marcus,  Aristarchus,  Demas, 
and  Luke. 

Here  St.  Luke's  account  of  Paul's  travels  and  sufferings 
end :  and,  it  is  probable,  that  this  history  was  written  soon 
after  the  end  of  the  two  years  mentioned  in  ver.  30. 

That  the  apostle  visited  many  places  after  this,  suffered 
much  in  the  great  cause  of  Christianity,  and  preached  the 
Gospel  of  Jesus  with  amazing  success,  are  generally  believed. 
How  lie  ctime  to  be  liberated  we  are  not  told ;  but  it  is  likely 
that,  having  been  kept  in  this  sort  of  confinement  for  about 
two  years,  and  none  appearing  against  him,  he  was  released 
by  the  imperial  order. 

Concerning  the  time,  place,  and  manner  of  his  death,  we 
have  little  certainty.  It  is-commonly  believed  that,  when  a 
general  persecution  was  raised  against  the  Christians  by  Nero, 
about  A.  D.  64,  under  pretence  that  they  had  set  Rome  on  fire, 
that  both  St.  Paul  and  St.  Peter  then  sealed  the  truth  with 
their  blood;  the  latter  being  crucified  with  his  head  down- 
ward; the  former  being  beheaded  either  in  A.  D.  64  or  65,  and 
was  buried  in  the  Via  Ostia.  Eusebius,  Ffist.  Eccles.  lib.  ii. 
cap.  25.  intimates  that  the  tombs  of  these  two  apostles,  with 
their  inscriptions,  were  extant  in  his  time  ;  and  quotes,  as  his 
authority,  a  holy  man  of  the  name  of  Caius,  who  wrote  against 
the  sect  of  the  Cataphrygians,  who  has  asserted  this,  as  from 
his  personal  knowledge.  See  Eusebius,  by  Reading,  vol.  i.  p. 
83;  and  see  Dr.  Lardner,  in  his  life  of  this  apostle,  who  exa- 
mines this  account  with  his  usual  perspicuity  and  candour, 
wilier  writers  have  been  more  particular  concerning  his 
448 


death  :  they  say  that  it  was  not  by  the  comraana  of  Nero  that 
he  was  martyrea,  out  by  that  of  the  prefects  of  the  city,  Nero 
being  then  absent :  that  he  was  beheaded  at  Aqum  Salvim, 
about  three  miles  from  Rome,  on  Feb.  22;  that  he  could  not 
be  crucified  as  Peter  was,  because  he  was  a  freeman  of  the 
city  of  Rome.  But  there  is  great  uncertainty  on  these  sub- 
jects ;  so  that  we  cannot  positively  rely  on  any  account  that 
even  the  ancients  have  traasmitted  to  us  concerning  the  death 
of  this  apostle ;  and  much  less  on  the  accounts  given  by  the 
rtwderns;  and  least  of  all,  on  those  which  are  to  be  fouiid  in 
the  Martyrologists.  Wlicther  Paul  ever  returned  after  this 
to  Rome,  has  not  yet  been  satisfactorily  proved.  It  is  proba- 
ble that  lie  did,  and  suffered  death  there,  as  stated  above :  but 
still  we  have  no  certainty. 

There  are  several  subscriptimis  to  this  book  in  different 
Manuscripts :  these  are  the  principal. — The  Acts  of  the  Apos- 
tles—T/ie  Acts  of  the  Holy  Apostles—  The  end  of  the  Acts  of  the 
Holy  Apostles,  written  by  Luke  the  evangelist,  and  fellow- 
traveller  of  the  illustrious  apostle  Paul — By  the  holy  apostle 
and  evangelist  Luke,  &c.  &c. 

The  Versions  are  not  less  various  in  their  subscriptions. 

The  end  of  the  Acts,  that  is,  the  History  of  the  Holy  Apos- 
tles.— Syriac. 

Under  the  auspices,  and  help  of  God,  the  book  of  the  Acts 
of  the  pure  Apostles  is  finished ;  whom  we  humbly  suppli- 
cate to  obtain  ns  mercy  by  all  their  prayers. — Amen.  And 
may  praise  be  ascribed  to  God,  the  Lord  of  the  universe. — 

AR.\BtC. 

This  (book)  of  the  Acts  of  the  Apostles,  which  has  been  by 
many  translated  into  the  ttonian  tongue,  is  translated  from 
the  Roman  and  Greek  tongue  into  the  jEthiopic. — .aSTHiopic. 
On  the  nature  and  importance  of  the  Acts  of  the  Apostles, 
see  what  is  said  in  the  Preface  to  this  Book.  To  which  may 
be  added  the  following  obsei-vations,  taken  from  the  conclu- 
sion of  Dr.  Dodd's  Commentary  : 

"  The  plainness  and  simplicity  of  the  narration  are  strong 
circumstances  in  its  favour ;  the  writer  appears  to  have  been 
very  honest  and  impartial,  and  to  have  set  down,  very  fairly, 
the  objections  which  were  made  to  Christianity,  both  by  Jews 
and  heathens,  and  the  reflections  which  enemies  cast  upon  it, 
and  upon  the  fii-st  preachers  of  it.  He  has  likewise,  with  a 
just  and  honest  freedom,  mentioned  the  weaknesses,  faults, 
and  prejudices,  both  of  the  apostles  and  their  converts.  There 
is  a  great  and  remarkable  harmony  between  the  occasional 
hints  dispei-sedup  and  down  in  St.  Paul's  Epistles,  and  the  facts 
recorded  in  this  history  :  insomuch,  as  that,  it  is  generally  ac- 
knowledged, that  the  history  of  the  Acts  is  the  best  clue  to 
guide  us  in  the  studying  of  the  epistles  written  by  that  apostle. 
The  other  parts  of  the  New  Testament  do  likewise  agree  with 
this  history,  and  give  great  confirmation  to  it;  for  the  doc- 
trines and  principles  are  every  where  uniformly  the  same; 
the  conclusions  of  the  Gospels  contain  a  brief  account  of  those 
things  which  are  more  particularly  related  in  the  beginning  of 
the  Acts.  And  there  are  frequent  intimations  in  other  parts 
of  the  Gospels,  that  such  an  effusion  of  the  Spirit  was  expect- 
ed ;  and  that,  with  a  view  to  the  very  design  which  the  apos- 
tles and  primitive  Christians  are  said  to  have  carried  on,  by 
virtue  of  that  extraordinary  ef^ision  which  Christ  poured  out 
upon  his  disciples  after  his  ascension:  and,  finally,  the  epi.s- 
ties  of  the  other  apostles,  as  well  as  those  of  St.  Paul,  plainly 
suppose  such  things  to  have  happened  as  are  related  in  the 
Acts  of  the  Apostles :  so  that  the  history  of  the  Acts  is  one  of 
tlie  most  impoi-tant  parts  of  the  sacred  history  ;  for  neither  the 
Gospels  nor  epistles  could  have  been  so  clearly  understood 
without  it ;  but  by  the  help  of  it  the  whole  scheme  of  the  Chris- 
tian revelation  is  set  before  us  in  an  easy  and  manifest  view. 

"  Even  the  incidental  things  mentioned  by  St.  Luke  are  so 
exactly  agreeable  to  all  the  accounts  which  remain  of  the  best 
ancient  historians,  among  the  Jews  and  heathens,  that  no  per- 
son who  had  forged  such  a  liistory,  in  later  ages,  could  have 
had  that  external  confirmation;  but  would  have  betrayed  him- 
self by  alluding  to  some  customs  or  opinions,  since  sprung  up ; 
or  by  misrepresenting  some  circumstance,  or  using  some 
phrase  or  expression  not  then  in  use.  The  plea  of  forgery, 
therefore,  in  later  ages,  cannot  be  allowed ;  and,  for  a  man  to 
have  published  a  history  of  such  things  so  early  as  St.  Luke 
wrote,  (that  is,  while  some  of  the  apostles,  and  many  other 
persons  were  alive,  who  were  concerned  in  the  transactions 
which  he  has  recorded,)  if  his  account  had  not  been  punctu- 
ally true,  could  have  been  only  to  have  exposed  himself  to  an 
easy  confutation  and  certain  infamy. 

"  As,  therefore,  the  Acts  of  the  Apostles  are,  in  themselves, 
consistent  and  uniform,  the  incidental  things  agreeable  to  the 
best  ancient  historians  which  have  come  down  to  us,  and  the 
main  facts  supported  and  confirmed  by  the  other  books  of  the 
New  Testament,  and  by  the  unanimous  testimony  of  so  many 
of  the  ancient  fathers,  we  may,  I  think,  very  fairly,  and  with 
great  justness,  conclude,  thai,  if  any  history  of  former  times 
deserves  credit,  the  Acts  of  the  Apostles  ought  to  be  received 
and  credited  ;  and,  if  the  history  of  the  Acts  ol  the  Apostles 
be  true,  Christianity  cannot  be  false  :  for  a  doctrine,  so  good 
in  itself,  and  attended  with  so  many  miraculous  and  Divine 
testimonies,  has  all  the  possible  marks  of  a  true  revelation." 

On  St.  Paul's  character  and  conduct,  see  the  observations 
at  the  end  of  chap.  ix.  where  the  subject  is  particularly  con- 
sidered. 

The  Book  of  the  Acts  is  not  only  a  History  of  the  Church, 


Concluding  obxercalions 


CllAPTKR  XXVin. 


0)1  the  Lvangitlcal  Uiatoru 


the  most  ancient  and  most  iviparlial,  as  it  is  the  moet  au- 
tlientic  extant;  but  it  is  also  a  history  of  God's  Grace  and 
Providence.  The  manner  in  whicli  he  has  exerted  himself 
in  favour  of  Christianity,  and  of  the  persons  who  were  origi- 
nally employed  to  disseminate  its  doctrines,  show  us  the  hifjih- 
est  marks  of  the  Divine  approbation.  Had  not  tliat  cause  boon 
of  God,  could  he  have  so  sipially  interposed  in  its  behalf? 
would  he  have  wrough*.  such  a  series  of  miracles  for  its  pro- 
pagation and  support"!  And  would  all  its  genuine  professors 
have  submitted  to  sustain  the  loxs  of  nil  tliiti^s,  had  not  his 
own  Spirit,  by  its  consolations  in  their  hearts,  given  them  to 
feel  that  his/avour  was  better  than  life? 

That  the  hardships  suffered  by  tlie  primitive  apostles  and 
Christians  were  great,  the  facts  themselves  related  in  this 
book,  sulTIcinnily  declare  :  that  their  consolation  and  happi- 
ness were  ainindant,  the  cheerful  manner  in  which  they  met 
and  sustained  tiiose  hardships,  demonstrates.  ITe  who  cor- 
dially embraced  Christianity,  found  himsel!  no  loser  by  it;  if 
lie  lost  earthly  good  in  consequence,  it  was  inlinitely  over- 
balanced by  the  spiritual  good  which  he  received.  Paul 
iiimself,  who  suffered  most,  had  this  compensated  by  a  supcr- 
aboundin;;  h.-tppiness.  Wherever  the  gospel  comes,  it  finds 
nothing  but  darkness,  sin,  and  misenj  ;  ami  wherever  it  is  re- 
"•-eived,  it  communicates  light,  holiness,  -aw^  felicity.  Reader, 
rnapnifv  thy  God  and  Saviour,  who  hath  called  thee  to  such  a 
stale  o(  salvation.  Should  thou  neglect  it,  how  grievous  must 
(by  punishment  be  I  Not  only  receive  its  doctrines  as  a  sys- 
tem of  wisdom  and  goodness  ;  but  recoive  them  as  motives  of 
conduct;  and  as  a  rule  of  life:  and  show  thy  conscientious 
l>elicf  of  them,  by  holding  the  truth  in  righteousness ;  and 
thu>  adorn  tliese  doctrines  of  God  thy  Saviour,  in  all  things. 
-.linen. 

1  have  often  with  pleasure,  and  with  great  advantage  to  my 
subject,  quoted  Dr.  Lardner,  whose  elaborate  works  in  de- 
fence of  Divine  Revelation  are  really  beyond  all  praise.  Tiie 
conclusion  of  his  Credibility  of  the  Co.spel  History  is  pecu- 
liarly appropriate;  and  the  introduction  of  it  here  can  need 
no  apology.     I  hope,  with  him,  I  may  also  say, 

"  I  hare  now  performed  what  I  undertook,  and  havcshown, 
that  the  account  given  by  the  sacred  writers  of  persons  and 
things,  is  conflr(ned  by  other  ancient  authors  of  the  best  note. 
There  is  nothing  in  the  books  of  the  New  Testament  unsuit- 
able to  the  age  in  which  they  are  supposed  to  have  been  writ- 
ten. Tbere  appears  in  these  writers  a  knowledge  of  the  af- 
fairs of  those  times,  not  to  be  found  in  aulhoi-s  of  later  ages. 
We  are  hereby  assured  that  the  books  of  the  New  Testament 
are  genuine,  and  that  they  were  written  by  persons,  who  lived 
at  or  near  the  time  of  tjiose  events,  of  which  they  have  given 
the  history. 

'•  .\ny  one  may  be  sensible,  how  hard  it  is  for  the  most 
learned,  acute,  and  cautious  man,  to  write  a  book  in  the  clia- 
racter  of  some  person  of  an  earlier  age  ;  and  not  betray  his 
•  iwn  time  by  some  mistake  about  the  afTairs  of  the  age  in 
whicli  he  pretends  to  place  himself;  or  by  allusions  to  cus- 
toms ■  r  principles  since  sprung  up  ;  or  by  some  phrase  or  ex- 
pression not  tnen  in  use.  It  is  no  easy  thing  to  escape  all 
these  dangers  in  the  smallest  performance,  though  it  be  a  trea- 
tise of  theory  or  speculation  :  these  hazards  are  greatly  in- 
creased when  the  work  is  of  any  length  ;  and  especially  if  it 
be  historical,  and  be  concerned  with  characters  and  customs. 
It  is  yet  more  difUcult  to  carry  on  such  a  design  in  a  work 
cmisi.=ting  of  several  pieces,  written  to  all  appearance  by  seve- 
ral pci-sons.  Many  mdced  are  desirous  to  deceive,  but  all 
hate  to  be  deceived ;  and  therefore,  though  attempts  have  been 
made  to  impose  upon  the  world  in  this  wav,  they  have  never, 
or  very  rarely,  succeeded;  but  have  been  detected  and  cxpos- 
'd  by  the  skill  and  vigilance  of  those  who  have  been  concern- 
•■d  for  the  truth. 

"  The  volume  of  tlie  New  Testament  consists  of  several 
pieces  ;  these  are  ascribed  to  eight  several  persons ;  and  there 
are  the  strongest  appearances,  that  they  were  not  all  written 
by  any  one  hand,  but  by  as  many  persons  as  they  are  ascribed 
to.  There  are  lesser  differences  in  the  relations  of  some  facts, 
and  such  seeming  contradictions,  as  would  never  have  hap- 
pened, if  these  books  had  been  all  the  work  of  one  person,  or 
of  several  who  wrote  in  concert.  Tiicre  are  as  many  pecu- 
liarities of  temper  and  style,  as  there  are  names  of  writers, 
divers  of  which  show  no  depth  of  genius  nor  compass  of 
knowledge.  Here  are  representations  of  titles,  posts,  beha- 
viour of  persons  of  higher  and  lower  rank,  in  many  parts  of 
tlic  world  ;  persons  are  introduced,  and  ilicir  characters  arc 
set  in  a  full  light ;  here  is  a  history  of  tilings  done  in  several 
cities  and  countries  ;  and  there  are  allusions  to  a  vast  variety 
of  customs  and  tenets  of  persons  of  several  nations,  sects, 
and  religions.  The  whole  is  written  without  affectation,  with 
the  greatest  simplicity  and  plainness  ;  and  is  confirmed  by 
otl^r  ancient  writers  of  unquestionable  authority.  If  it  be 
diracult  for  a  person  of  learning  and  experience,  to  compose 
Vol.  V.  3  L 


a  small  treatise  coni;eming  matters  of  speculation,  with  the 
characti^rs  of  a  more  early  age  than  that  in  which  he  writes  ; 
it  is  next  to  impossible  that  such  a  w^ork,  of  considerable 
length,  consisting  of  several  piecee,  with  a  great  variety  of 
historical  fact.s,  repr..sentulions  of  characters,  principles,  and 
customs  of  several  nations,  and  distant  countries,  of  person?, 
of  ranks  and  degrees,  of  many  interests  and  parties,  should 
be  performed  by  eight  several  jjei-sons,  the  most  of  them  un- 
learned, without  any  appearance  of  concerL 

"  I  might  perhaps  call  this  argument  a  Jemonstration,  if 
that  term  had  not  been  often  misai)p!ied  by  men  of  warm 
imaginations  ;  and  been  bestowed  upon  ro«sonings  that  have 
but  a  small  degree  of  probability.  Hut  though  it  should  not 
be  a  strict  demonstration  that  these  writings  are  genuine  ;  or 
though  it  be  not  absolutely  impossible,  in  the  nature  of  tlwi 
thing,  tliattlie  books  of  tlie  N<^w  Tcsiamenl  should  have  been 
composed  in  a  later  age  than  tliat  to  which  they  are  assigned, 
and  of  which  they  have  innumerable  charactei-s;  yet,  I  think, 
it  is  in  the  highest  degreee  improbable,  and  altogether  incre- 
dible. 

"  If  the  books  of  tlie  New  Testament  were  written  by  per- 
sons who  lived  before  the  destruction  of  Jerusalem,  that  is,  if 
they  were  written  at  the  time  in  which  they  are  said  to  have 
been  written,  the  things  related  in  them  are  true.  If  they  had 
not  been  matter  of  fact,  they  would  not  have  been  credited  by 
any  persons  near  that  time,  and  in  those  parts  of  the  world  in 
wliich  they  are  said  to  have  been  done,  but  would  have  been 
treated  as  the  most  notorious  lie.s  and  falsehootls.  Suppus'r 
three  or  four  books  should  now  appear  amongst  us,  in  the  lan- 
guage most  generally  understood,  giving  an  account  of  many 
remarkable  and  extraordinary  events,  which  had  happened 
in  some  kingdom  of  Europe,  and  in  the  most  noted  cities  of 
the  countries  next  adjoining  to  it ;  .some  of  them  said  to  have 
happened  between  sixty  and  seventy  years  ago,  others  be- 
tween twenty  and  thirty,  others  nearer  our  own  time  ;  would 
tliey  not  be  looked  upon  its  the  most  manifest  and  ridiculous 
forgeries  and  impostures  that  ever  were  contrived?  VVould 
great  numbei-s  of  persons,  in  those  very  places,  change  their 
religious  principles  and  practices  upon  the  credit  of  things 
reported  to  be  publicly  done,  which  no  man  had  ever  heard  of 
before  I  Or,  rather,  is  it  possible  that  such  a  design  as  this 
would  be  conceived  by  any  sober  and  serious  pereons,  or  even 
the  most  wild  and  exlrav'ngant  ?  If  the  history  of  the  New 
Testament  be  credible,  the  Christian  religion  is  true.  If  the 
things  that  were  related  to  have  been  done  by  Jesus,  and  by 
his  followers,  by  virtue  of  powers  derived  from  him,  do  not 
prove  a  person  to  come  from  God,  and  that  his  doctiine  is  true 
and  divine,  nothing  can.  And  as  Jesus  docs  here,  in  the  cir- 
cumstances of  his  birth,  life,  sufferings,  and  after  exaltation, 
and  in  the  success  of  his  doctrine,  answer  the  description  of 
the  great  Person  promised  and  foretold  in  the  Old  Testament, 
he  is  at  the  same  time  showed  to  be  the  Messiah. 

"  From  the  agreement  of  the  writers  of  the  New  Testament 
with  other  ancient  writers,  we  arc  not  only  assured  that  these 
books  are  genuine,  but  also  that  they  are  come  down  to  us 
pure  and  uncorrupted,  withoutany  considerable  interpolations 
or  alterations.  It  such  had  been  made  in  them,  there  would 
have  appeared  some  smaller  differences  at  least  between  them 
and  other  ancient  writings. 

"  There  has  been  in  all  ages  a  wicked  propensity  in  man 
kind,  to  advance  their  own  notions  and  fancies  by  deceits  and 
forgeries  :  they  have  been  practised  by  heathens,  Jews,  and 
Christians,  in  support  of  imaginary  historical  facts,  religious 
schemes  and  practices,  and  political  interests.  With  these 
views  some  whole  books  have  been  forged  ;  and  passages  in- 
serted into  others  of  undoubte<i  authority.  Many  of  the  Chris- 
tian writers  of  the  second  and  third  centuries,  and  of  the  fol- 
lowing ages,  appear  to  have  had  false  notions  concerning  the 
state  of  Judea  between  the  nativity  of  Jesus  and  the  destruc- 
tion of  Jerusalem  ;  and  concerning  many  other  things  occa- 
sionally mentioned  in  the  New  Testament.  The  consent  of 
the  best  ancient  writers  with  those  of  the  New  Testament,  is 
a  proof  that  these  books  are  still  untouched  ;  and  that  they 
have  not  been  new  modelled  and  altered  by  Christians  of  later 
times,  in  conformity  to  their  own  peculiar  sentiments. 

"  This  may  be  reckoned  an  argument,  that  the  generality 
of  Christians  have  had  a  very  high  veneration  for  these 
books  ;  or  else,  that  the  several  sects  among  them  have  had 
an  eye  upon  each  other,  tliat  no  alterations  might  be  made  in 
those  writings  to  which  they  have  all  appealed.  It  is  also  an 
argument,  that  the  Divine  Providence  lias  all  along  watched 
over  and  guarded  these  best  of  books  (a  very  fit  object  o(  es- 
pecial care)  which  contain  the  best  of  principles,  were  appa- 
rently written  with  the  best  views,  ana  have  in  them  inimi- 
table characters  of  truth  and  simplicity." 

See  Dr.  Lardner's  Works,  Vol.  I.  p.  419. 

Let  him  answer  these  arguments,  who  can. 
449 


CHRONOLOGICAL  TABLES 

TO   THE   BOOKS    OF  THE   NEW   TESTAMENT. 


N.  B.   The  Chronological  Notes  at  the  conmiencement  of  the  different  botScs  of  the  New  Testament,  as  printed  informer  editions,  wiU 
be  all  found  here,  rendering  this  'part  complete,  on  a  plan  more  convenient  to  the  reader.— Am.  Pub.l 


The  Chronology  of  the  New  Testament  be- ,  the  Julian  Period :  whence  it  follows,  that  to 


in"  in  some  sort,  completed  in  the  Book  of 
the  Acts,  1  have  juiisea  it  necessary  to  lay 
before  tlie  reader,  a  series  of  Tables,  which 
mio-ht  enable  him  to  judge  more  readily  of 
jlie  facts  laid  down  in  the  Evanselical  and 
Apostolic  Histories ;  and  of  such  transactions 
of  the  diflerent  Heathen  Governments,  as 
took  place  during  the  period  throush  which 
these  tables  extend ;  and  which  had  less  or 
more  influence  on  the  infant  cause  of  Chris- 

'ia""y-  „     ,,     •  .     . 

TABLE  I.— Contains  all  the  important 
epochs  which  have  been  used  by  the  ditt'erent 
civilized  nations  of  the  earth ;  extending  trom 
the  sixth  year  before  the  nativity  of  our  Lord, 
according  to  the  Vulgar  Era,  to  A.  D;  lOO ;  in 
which,  1st.  The  reigns  of  the  Roman  empe- 
rors are  included,  together  with  the  Fasti 
Cbnsulares,  or  years  and  names  of  the  Ro- 
man Consuls,  which  are  indispensably  ne- 
cessary to  ascertain  the  dates  of  several 
transactions  in  the  Roman,  Jewish,  and 
Christian  history.— 2.  The  Governors  of  the 
Jews  under  the  Romans.— 3.  The  Kings  ot 
the  Parthians. -4.  The  Governors  of  Syria.— 
5.  And  the  Jewish  High-Priests  :  and  to  make 
this  complete,  I  have  ad.led,  1.  The  Epact— 
•2.  Easter  Tenn-S.  Jewish  Pass-over— i.  Do- 
■'icimcal  Letters— b.  Years  of  the  Solar  Cycle- 
8.  Ditto  of  the  Jewish  Cycle-7.  Golden  Num- 
bir—8.  The  years  of  the  Dionysian  penod. 

TABLE  II —Contains  a  chronological  ar- 
rangement of  important  events,  during  the 
period  of  the  above  I06  years  :  in  which  every 
occurrence  of  moment,  whether  anion"  the 
Jews,  Christians,  or  Romans,  is  taithfuUy 
noted :  the  whole  calculated  to  throw  light 
on  the  connected  history  of  those  times  aaid 
nations.  ,  ,    . 

It  may  be  necessary  to  say  a  few  words  m 
txplanation  of  the  difterent  Eras  introduced 
in  this  work.  ,  ,  ,,  „ 

1.  By  the  Ussherian  year  of  the  world,  the 
reader  is  to  understand  the  chronological 
computation  of  Archbishop  Ussher;  who  sup- 
posed Uiat  4000  years,  exactly,  had  elapsed 
from  the  creation  of  the  world  till  the  birth 
of  ChrLit.  This  era  is  used  in  the  text  ol  this 
work  and  in  the  English  bibles.  The  ditfer- 
ence  of  60  years  between  the  year  of  the 
world,  as  flxed  by  Scaliger  and  Ussher,  arises 
from  the  former  chronologer  placing  the 
birth  of  Abraham  in  the  70th,  and  the  latter 
in  the  13olh  year  of  the  life  of  his  father  Te- 
rah.  For  Scaliger's  computation,  see  on  Gen. 
xi.  26.  and  for  Ussher's  computation,  see  on 
Gen.  xi.  26.  and  xi.  32.  conferred  with  Acts 
vii.  4.  For  the  vear  since  the  deluge  accord- 
ing to  this  era,  subtract  1656  years  from  the 
year  of  the  world. 

2.  The  Alexandrian  Era  of  the  world,  or 
ecclesiastical  epoch  of  the  Greeks,  is  that 
chronological  computation  which  was  used 
liy  the  ijcople  of  Alexandria  ;  who  began 
their  reckoning  55U2  before  the  vulgar  year 
of  Christ  1.  ^      .  ,.         r 

3  The  AiUiochian  Era,  is  a  correction  of 
the  preceding,  in  the  4th  century,  by  Pando 
rus,  an  Egyptian  monk,  and  used  by  the  peo- 
ple of  Antioch ;  it  differs  only  from  the  Alex- 
andrian by  subtracting  ten  years. 

4  The  CoHstantinopolitan  Era  of  the  world , 
or  that  used  by  the  emperors  of  the  East  in 
their  diplomata,  &c.  and  thence  also  c:dled 
the  ■'  civil  era  of  the  Greeks,"  is  that  still  in 
use  in  the  Greek  Church,  which  reckons  .'5508 
before  the  year  2.  of  the  Incarnation,  accord- 
ing to  the  vulgar  era. 

5.  The  Julian  Period  is  a  factitious  era, 
conceived  by  Joseph  Scaliger,  to  facilitate  the 
reduction  of  the  years  of  any  given  epoch  to 
that  of  another.  This  period  is  the  result  ot 
the  Lunar  and  Solar  Cycles,  ami  the  India- 
lioiis,  multiplied  by  each  other.   Thus  :  mul 


find  any  year  of  our  Lord  in  this  period,  4713 
years  must  be  addeil  to  that  year ;  e.  g.  to 
find  the  year  of  this  period,  answering  to  the 
present  year  of  our  Lord,  1812,  add  4713,  and 
you  will  have  6525,  which  is  the  year  of  the 
Julian  period  souglit. 

6.  The  Era  of  the  Seleucid<s,  or  since  Seleu- 
cus,  one  of  the  generals  of  Alexander,  took 
Babylon,  and  ascended  the  Asiatic  throne, 
called  sometimes  the  Grecian  era,  and  the 
era  of  Principalities  in  reference  to  the  divi- 
sion of  Alexander's  empire,  sometimes  im- 
properly called  the  era  of  Alexander,  com- 
menced 12  years  after  the  death  of  Alexander 
the  Great,  312  before  the  Incarnation,  accord- 
ing to  the  vulgar  reckoning,  and  was  pro- 
l)erly  the  first  year  of  the  Syro-Macedonian 
empire. 

7.  By  the  year  bf^fore  the  Vulgar  Era  of 
Christ,  is  meant,  that  correct  chronological 
reckoning  which  showed  that  the  vulgar  or 
common  reckoning  of  the  A  D.  or  year  of  our 
Lord,  is  deficient  riot  less  than  four  years  :  so 
that  the  present  year  1812  should  be,  accord 
ing  to  strict  chronological  jirecision,  1816. 

8  The  mode  of  computing  by  Olympiads. 
derived  its  origin  from  the  institution  of  the 
Olympic  Games.which  were  celebrated  every 
four  years,  for  Jive  successive  days,  at  the 
time  of  the  first  lull  moon,  after  the  summer's 
solstice.  They  were  held  on  the  banks  of  the 
river  Alpheus,  near  Olympla,  a  city  of  Ells, 
from  which  thev  derived  their  name.  The 
first  Olympiad  commenced  776  before  the  In- 
carnation of  our  Lord,  and  23  years  before 
the  building  of  Rome.  And  computations  of 
time  bv  it  ceased  about  A.  D.  440.  11  need 
scarcelybe  added, that  each  Olympiad  consists 
of  four  years  ;  hence  the  first,  second,  third, 
or  fourth  vear  of  any  particular  Olympiad. 

Year  of  the  building  of  Rome  is  an  import- 
ant era  among  the  Rolnan  lustorians-  it  com 
menced  753  years  before  the  birth  of  Christ 
[The  following  authorities  show  the  princi- 
pal comput;itions  of  Chronologers  as  exhibited 
in  the  tables.] 

9.  Years  from  the  hnilding  of  Rome,  ac-. 
cording  to  Fabius  Pictor,  who  nourished 
about  225  vears  before  Christ,  and  who  is 
stvled  V)y  Dionysius  of  Halicarnassus,  an 
accurate  writer.  This  epoch  is  used  by  Dio- 
dorus  Siculus.  ,  „ 

10.  Years  from  the  building  of  Rome  ac- 
cording to  Cato  and  the  Fasti  Consulares, 
and  adopted  by  Salinus,  Eusebius,  Dionysius 
ofHaliairnassus,  &C. 

11.  Years  from  the  litdlding  of  Rome,  ac- 
cording to  Varro,  which  was  that  adopted  by 
the  Roman  emperors  in  their  iiroclamations : 
by  Plutarch,Tacitus,I)io  Cassius,Gellius,Cen- 
sorinus,  Onuphrius,  Baronius,  and  l)y  most 
modern  chronologers.  Livy,  Pliny,  Cicero, 
and  Velleiiis  Patorculus,  fluctuate  between 
the  Varronian  and  Catonian  computations. 

12.  Year  from  the  building  of  Rome,  ac- 
cording to  Polybius,  the  historian.  See  year 
of  Rome,  according  to  Frontinus,  in  the 
Tables. 

13.  The  Actian  Era,  or  year  of  Augustus,  or 
from  the  Battle  of  Actiiim,  is  the  computation 
of  time  from  the  commencement  ot  the  Ro- 
man Empire,  which  took  place  after  the  Bat- 
tle of  Actium,27yearsbeforeourLord:  from 
this  time  Augustus  became  sole  governor. 

14.  The  Cesarean  Era  of  Antioch:  was  a 
monument  which  the  city  of  Antioch  erected 
to  the  honour  of  Julius  Cesar,  in  commemo- 
ration of  his  victory  at  Pharsalia.  This  was 
obtained  fortv-cight  years  before  the  com- 
mencement of  the  Christian  Era.  . 

This  was  kept  in 


its  foundation  the  reformation  of  the  Roman 
calendar  of  Nunia  Pompilius,  the  second  Ro- 
man king,  by  Julius  Cesar ;  and  the  change 
was  made  forty-five  years  before  the  birth 
of  ChrLst. 

17.  Eusebian  epocha  of  the  creation,  was 
that  used  in  the  Chronicon  of  Eusebius  and 
the  Roman  Martyrology. 

18.  Era  of  Iphitus,  who  re-established  the 
Olympic  games,  338  years  after  their  institu- 
tion by  Hercules,  or  about  884  years  Ijcfore 
the  commencement  of  the  Christian  era. 

19.  Epo'h  ofNabonossar,  king  of  Babylon, 
after  the  division  of  the  Assyrian  monarchy, 
or  that  used  by  Hijiparchus,  by  Ptolemy  in 
his  astronomical  observations,  by  Censori- 
nus,  and  others.  The  years  of  this  era  con- 
stantly contained  365  days,  so  that  1460  Julian 
were  equal  to  1461  Nabonassarean  years.  This 
epoch  commenced  on  the  fourth  of  the  ca- 
lends of  March,  (Feb.  26.)  B.  C.  747. 

20.  Year  of  the  world  according  to  Bedford 
and  Kennedy,  will  be  found  by  adding  four 
years  to  the  Ussherian  era. 

For  the  year  of  the  Minor  Jewish  era ;  of 
tlie  Greater  Rabbinical  era ;  of  the  Call  Yuga, 
or  Indian  era  of  the  deluge,  see  tables  ;  and 
for  the  vear  since  the  defeat  of  Pompey  by 
Julius  Cesar  at  Pharsalia,  see  under  clirono- 
logical  dates  of  the  New  Testament,  2  Corin- 
thians. 

21.  The  Cycles  Introduced,  require  little  ex- 
planation. The  Solar  Cycle  is  a  revolution 
consisting  of  28  years ;  the  Ltinar  Cycle  of 
19  ;  and  the  PaschalX:.yc\e,  or  Dionysian  Pe- 
riod, is  comiX)unded  of  both,  thus :  the  Solar 
Cycle  of  28,  and  the  Lunar  of  19,  multiplied 
by  each  other,  produce  532,  which  constitutes 
a  third  Cycle,  called  the  Pojschal  Cycle,  be- 
cause in  that  period  the  Christian  Pass-over, 
or  Easter,  a  moveable  Feast,  has  gone  through 
all  jiossible  variations,  and  the  Solar  and 
Lunar  Cycles,  Dominical  Letters,  Paschal 
term,  E'pacts,  New  Moons,  &c.  &c.  all  re- 
commence exactly  as  they  had  done  532  years 
before.  Other  eras  might  have  been  noticed, 
but  those  mentioned  above  were  judged  to 
be  the  most  important.  These,  with  the  com- 
mon golden  numl>er,  or  Grecian  or  Metonic 
cvcle,"  and  the  Jewish  golden  number,  or 
Rabbinical  cycle,  will  be  all  found  in  the 
tables. 


w.  The  Spanish  Era -  .. 

commemoration  of  the  entire  subduction  ol 

Spain,  by  Augustus  Cesar,  which  took  place 

ito/w,  umiuiiiR-u  „y  eau.i  uu.i..    i.ix.,  .  ...v.- ,  in  the  year  of  Home  715  ;  ortl.nrty-nineyeivis 

tiply  19,  the  Lunar  Cycle,  by  28,  the  Sotor  before  the  Vulgar  Era  of  Christ.     ^ "'lU  mu 

C>-cle, -.nid  the  proiluct  will  be  5.^2 ;  multiply  coniinued  in  use  ^"'"ivs  the  bpani.  rus  i 

this  sum  by  1.5,  the  Cycle  of  the  IndUtion.i,   A.  D.   1383,  and  among  the  Portuguese  tin 

and  you  will  have  7980  vears,  which  con.-ti-   about  A.  D.  1422.  ;„  .n,.-.niimos;   >„  ■-.  .„,,..,..„..,>...„  ,.,„ — - 

uite  the  JHlian  Period.    The  first  year  of  the  |     16.  The  Julian  Era,  or,  as  it  .'^,f  ""?™'".^^.  \l(-'\'"  ^artl    f  -om  misconception  to  his  as- 
Vulgar  era,u  i.h.ced  in  the  47l4lh  year  of|  called,  the  Era  of  JuiJMs  Cesi:?-;  Ih's  had  toi  I  lite  on  earin,  iiora  ms  timcj/ito 


CHRONOLOGICAL    DATES   OF   THE   NEW    TES- 
TAMENT. 
ST.  MATTHEW. 

Ussherian  year  of  the  world  4UC0— Ale.van- 
drian  era  5498— Antiochian  era  5488— Con- 
stantinopolitan  era  5504— Julian  Period  4709-- 
Era  of  the  Seleucida  308— Before  vulgar  era  of 
Christ  5-CXCIlI.  Olymjiiad  4-Year  of  the 
building  of  Rome  749-Year  of  emperor  Au- 
•nistus,  i.e.  from  the  battle  of  Actium  26-Con- 
suls,  Augustus  XII.  and  Lucius  Corneliu^ 
Sulla-Paschal  Cycle  or  Dionysian  Period 
530— Solar  Cycle  5— Lunar  Cycle  13.— Domi- 
nical Letters  BA. 

ST.  MARK. 

Ussherian  year  4030-AIexandrian  era  5529 
-Antiochian  era  5518,  for  other  eras  add  30 
vears  to  the  date  of  St  Matthew,  and  lor  the 
Cycles,  Epacts,  Roman  Emjierors,  Consuls, 
see  annexed  Tables. 

ST.  LUKE. 

Ussherian  year  3999— Alexandrian  era  5497 
-Antiochian  era  5437-Constantlnopolilan 
era  5503-Rabbinical  ye^ir  3754,  &c 

ST.  JOHN. 

Ussherian  vears  3999-4033— Alexandrian 
eras  5497-5531— Antiochian  eras  5487-5521.— 
Constantinopolitan  era  5505—5537.  \ 

N.  B.  As  it  was  impossible  to  ascertain  the     \ 
precise  dates  of  several  transact  ions  recorded 
in  this  Gosjiel,  I  have  constructed  the  above 
Chronologv  in  all  the  Er.is  which  it  includes, 

I  ._-■■; 1. i*u^._».»i^  n.e   .-.».*•  T  evriVc 


Dates  of  Sew  Testament. 


CHRONOLOGICAL  TABLES. 


cenrion,  which  is  generally  allowed  to  coin- 
prise  the  space  or  34  years.  Tlierefore,  34 
added  to  the  Jlrat  date  in  any  of  llie  above 
Eras,  gives  tlie  necand  date ;  e.  g.  Vssheruin 
year  of  tho  wmld,  3899  f- 34=4033,  and  so  of 
the  rest 

THE  ACrS  OF  THE  APOSl'LES. 

Ussherian  year  4033— Alexandrian  r-ra  5531 
— Anliochian   era  5521— Conslaiilinopoliuii 
era  5537,  &c  vulgar  era  of  Christ  29. 
EPISTLE  TO  THE  ROMANS. 

Ussherian  year  4062— Alexandrian  era  5560 

-  AiitiochianeraSSSU-CoiistantinopoliUinera 
0i66.  a:c.  vulgar  era  of  Christ,  58. 

I.  CORINTHIANS. 

Ussherian  year  4060— Alexandrian  era  5558 
—Anliochian  em  5548— Year  since  llie  deluge, 
according  to  Archbishop  I's.sher  and  the 
English  Bible  2404— Vulgar  eraof  Christ's  na- 
tivity, 56,  i-c— Year  of  tlie  reign  of  Corhred  I. 
Klni:  01  the  Srxjts,  brother  to  the  celebrated  Ca- 
racliicus,  who  was  carried  prisoner  to  Rome, 
but  alterward  released  by  the  emperor,  2,  &c. 
H.  CORINTHIANS. 
Ussherian  year  4061-Alexandrian  era, 
t>pv9\  5559 -Antiochlan  era,  r.ihuQ'  5549— Con- 
iUuulnopolitan  era,  £(/)j£,  5SS5— Vulgar  eraof 
Christ's  nativity,  57— Eusebian  epoch  of  the 
creation,  iavi,  4285- Year  since  the  deluge,  ac- 
rordin?  to  arcWnshop  Ussher,  and  the  Enilish 
Bible,  2405— Yi-ar  from  tlie  building  of  Rome, 
according  toPolybiu.s,  the  historian,  808 -Year 
since  tlie  defeat  of  Ponipey,  by  Julius  Ca;sar, 
tl  Pharsalia,  cilied  by  Catrou  and  Rouille  the 
commencement  of  the  Roman  empire,  105— 
Jewish  golden  number,  or  year  of  the  Rab- 
binical cycle  of  nineteen  years.  17,  or  the 
Rlxlh  cmbolismie— Year  of  the  reign  of  Cor- 
bredl.,  3,  &c.  &c. 

GALATIANS. 

Ussherian  year  4056— Alexandrian  era  5554 

—  Antiochlan  era5544-Con.«tantinoix)Utanera 
6560— Vulgar  era  of  c:hrist's  nativity  52. 

EPHESIANS. 
Csshcrian  year  4065— Alexandrian  era  5563 
Amloclaan  era  5553— ConsU-intinopoiitan  era 
6568— Vulgar  era  of  Christ's  nativity  61. 

PHII.IPPIANS. 
Ussherian  vear  4066— Alcxandrbn  em  5564 
— Antiochian'era  5554— Constantinopo'iitan  era 
6570— Vulgar  era  of  Chnst's  nativity  62,  &c. 

COI.OS.SIANR 
Ussherian  year  4066— Alexandrian  era  5564 
—Anliochian  era  5554 —Constantinopolitan  era 
6570— Vulgar  era  of  Christ's  nativity  62,  &c. 


I.  THESSALONIANS. 
Ussherian  vear  4056-- Ale.v.andriun  era  S554 
— Anliot'hian'era  6544— Con.-itajitinopoUtaii  era 
3.'>60— Vulgar  era  of  Christ's  nativiij  52,  (Sec. 
n.  THESSAUONIANR 
Ussherian  year  4056— Alexandrian  era  5554 
— Aniiocliianfra,5544— Coiistaiiliiioi.'Olitancra 
5360— Valgar  era  of  Christ's  nativity  ;2,  &c. 

I.  TIMOTHY. 

Ussherian  year  4069— Alexandrian  era  5567 
— Anliochian  era 5.'r>-—Cou.^tantino|;olit;ui  era 
5.S73-VulgareraofChrist'siiativityS4or65,&:c. 
Dr.  Lanlnerand  others  siippoic  tliis  epistle  to 
havebi>fn  written  in  A.  D.  .'iG;  I.e.  nine  years 
earlier  than  is  staled  above.  s.e  prefaci;  to 
llie  epistle,  where  lliis  iJOint  i.s  largely  consi- 
dered. 

II.  TIMOTHY. 

Ussherian  ypir  4069— Alexandrian  era  5567 

—Antiorliian'er.i  .5557— ConstiUitinopoliian  era 

5573-Vulgar  era  of  Christ's  nativity  65  or  66,icc. 

TITUS. 

Ussherian  year  4069— Alexandrian  era  5567 

Antiorhian  era  5557— Coiisiautinopolit.TMCni 
5573— Vulgar  era  of  Christ's  iiaiivity  65  or 
66,  &C. 

PHILEMON. 

Ussherian  year  4066— Alexaiulrirui  er:i  5.i64 
—Anliochian  era  55.54 —Coiistautiiiopoli' ;i  I 'Ta 
5570— Vulgar  era  of  Christ's  miiiviiy  62,  tec. 
HEBREW.S. 

Ussherian  year  4067— Alexandrian  era  5565 
—Anliochian  era  5555— Coiistantinopolitan  era 
5571— Vulgar  era  of  Christ's  nativity  63,  <tc. 
JAMES. 

Ussherian  year  4055— Alexandrian  era  5563 
—Anliochian  era  5553  — C<inst:intinopolitan  era 
5569— Vulgar  era  of  Christ's  nativily  61,  &c. 

I.  PKTER. 

Ussherian  year  4064— Alexandrian  era  5562 

-Anliochian  era  5552— Constanlliiopolitan  era 

5568— Vulgar  era  of  Christ's  nalt\ity  60,  iScc. 

Ih  PETER. 

Ussherian  year  4064— Alexandrian  era  5,562 

— AnliochianVra  5552— Constantinoiiolitan  era 

5568— Vulgar  era  of  Christ's  nativity  60,  &c. 

I.  JOHN. 

Ussherian  year  4073— Alexandrian  era  5571 

—  Anliochian  em  5561— Consiantiiiopolitan  era 

5577— Vulgar  era  of  Christ's  nativily  69. 

IL  JOHN. 

Ussherian  year  4089— Alexandrian  era  5587 


Roman  Consul*. 

—  .Anliochian  era  5577— C'onstaiitiiioi.iolit;in  era 
5  1- Vulgar  era  of  Christ's  nativily  M.  U 
should  bi'  observed,  that  ihe  date  of  this  epis- 
tle Is  very  uncertain.  The  al>ove  i?  only  upon 
the  supposition  I'lat  it  weus  written  about 
A.  D.  85.    8ee  PrcfitCc. 

III.  JOHX 
Ussherian  )'car  4089— Alexandrian  e\»  5587 
— Aiitiochian  era  5577— Constantlnopolilan  ei» 
5593— Vulgar  era  of  Christ's  nativiij-  85. 

JUDE. 

Ussherian  year  4069— Alexandrian  era  5567 
— Anliochian  eia5557—Con.->lantinopoliian  era 
5573- Vulgar  era  of  Christ's  nativity  65,  &c. 
REVELAllON. 

Ussherian  year  4100— Alexandrian  era  S598 
— Antiochi.ui  era55>-8— Conslantino(X)lit.in  ersi 
5604-  Vulgar  era  of  Chriifs  nali\  ity  96. 


Chronolo^icat  Arranscment  of  the  Books  of 
the  S't^ir  Trsfanienl ;  Ihe  places  u-here  icrit 
ten,  accnrdhi^  to  Ur.  I.ardnei :  and  thi 
eminir?-aliO)i  of  all  the-  Book-i,  ChaplCTi, 
and  Vtrses. 


Bookx. 

Matthew 
Mark  .  . 
Luke  .  . 
John  .  . 
Acts  .  . 
Romans  . 

I.  Corin,  . 

II.  Corin. 

Galatians 

Ephesians 
Philipiiians 
t-Olosslans 

I.  Thess. 

II.  'J-hess. 

I  Timothy 
II.  Timothy 

Titus,  . 
Philemon 
Hebrews 
James 

I.  Peter   . 

II.  Peter  . 

I.  John    . 

II.  John  . 

III.  John 
Jude  .  . 
Apocalypse 


28  1071  Judea    .    .    .    A  D.  64 

16    678  Rome 64 

24  1151  Greece    .    .    .    63  or  6« 

21  880  Ephesus  ....  68 
28  1006  Greece  .  .  .  63  0164 
16  134  Corinth,  February  58 
16  437'  Ephe?us,l)eginningof56 
13    256  Mareilonia,  October    57 

c    ,.oI Corinth  or  Ephe- 
*    ""1     sus      ...    52  or  53 
6    155  Rome,  April   ...    81 
4     101  Rome,  end  of     .     .     62 

4  95  Rome,  end  of     .     .    82 

5  89  Corinth SS 

3  47,  Corinth       ....    62 

6  113' Mac^-donia      ...    56 

4  83  Rome,  May     ...     61 
,.!  Macedonia  or  near 

!  il,lX'lore  end  of  .  56 
1  25  i  Rome,  end  of .  .  .  62 
13  303  Rome  or  Ita.  Spring  of  63 
6    108  Judea    .    .    .    61  or  68 

5  105  Rome 64 

3     61  Rome 64 

5  105  Ephesus  ....  80 
I  131  Ephesus,between  80&90 
1  15 '  Ephesus.between  80&90 
1     26|  Unknown  .    .    64  or  6S 

22  405iPatmosorEph.  ssorsc 


ROMAN  CONSULS. 

List  of  the  Years  in  which  Ihe  Consuls  in  the  following  tables  xeere  either  changed,  before  the  end  of  their  term,  or 
died  trhile  in  office;  together  with  the  names  of  the  Consuls  wlio  succeeded. 


»..  n. 

7.  P.  Com.  Lent.  Sclplo  and  T.  Qu.  Cri^p.  Valerianus,  July  I. 

8.  Lucius  Apronius  and  Aul.  Vibius  Habitus,  July  1. 

9  M.  Paptus  Mu'ilus  and  Q.  Poppieiis  Secundus,  July  1. 

10.  Ser\-.  Corn.  Lent  Maluginensis,  July  1. 

11.  L.  Cass.  Loii0nus,  July  I. 

12.  L.  ViselUus  \  arro,  July  l. 

16.  P.  Pom|X<nius  Gra«inus,  July  I. 

ts.  L.  Lcius  Tubero  and  C.  Hubellius  Blandtis. 

2J.  -M  Cocc.  Nerva  and  C.  Vibius  Rufinus. 

23.  ft.  Jun.  Bla>sus  succeeded  to  Pollio,  July  1- 

26.  Q,  Marcius  Barea  and  T.  Rustius  Nummus  Gallus,  July  1. 

29.  Aulus  Plautius  and  L.  Nonius  A.^prenas  July  l. 

30.  C.  CassiuyLongiims  and  L.  Nievius  Surdinus,  July  1. 

31.  Faust.  Corn.  S>lla  and  Sex.  Tidius  or  Sextidlus  CatuU.  May  9; 
L.  Fulciiiiiis  Trio,  July  1  ;  Pub.  Memmlus  Regulus,  October  1. 

32.  A.  ViielUus  succeeded  to  M.  Furius  Camillus  Scribonianus, 
Ju\v  1. 

3i  L.  Salvius  Otho  suci»;de<l  to  Galba,  July  1. 
37.  C.  Caligula  Imp.  and  Tiber.  Claudius,  July  1. 
39.  M.  Tranguinlus  succeeded  to  Caius,  Feb.  1 ;  Cn.  Domltius  Cor- 
bulo,  Julv  1 ;  Domitlanus  Africanus,  or  Afer  August  U. 
41.  a.  Pomponius  Secundus  succeeded  Caius,  January  7. 
44.  Manius  .Smilius  Lepidus  succeeded  Crispinus  IL 
t6.  Vellelus  Rufus  and  Ostorius  Scapula. 


A.  D. 

48.  L.  Vitollius,  July  1. 

49.  L.  Memmius  Pollio  and-Q..  Allius  Maximus,  May  I. 

51.  C.  Miiiutius  Fundanus  and  C.  Vettennius  Scverus,  July  1 -, 
Titus  Flavius  Vesiia.sianus,  Nov.  1. 

62.  L.  Annanis  Seneca  and  Trebellius  Maximus,  July  I. 
65.  Anicius  Cercalis  .succeeded  Veslinius,  .luly  i. 

69.  Sidvius  Otho  Aug.  and  L.  Salv.  Otho  Titianus,  Jan.  15;  L. 
Verginius  Rufus  and  Vopiscus  Pompeius  Silvanus,  March  1  ;  Titus 
Anius  Antoninus  and  O.  Martus  Celsus  n.  May  1 ,  C.  Fabius  Va- 
leiis  and  Aulus  .MIenusCsecina.Sept.  1 ;  Rocius  Regulus  succeeded 
Ca^cina  Oct.  31  ;  Cn.  Csecilius  Simplex  and  C.  Quinlius  Atticus, 
Nov.  1. 

70.  M.  Licinius  Mutianus  and  Puhlius  Valerius  Aslaticus,  July  l ; 
L.  Annius  Bassus  and  C.  Canana  P<etus,  Nov.  l. 

71.  Flav.  Donrilianus  Cesar  I.  and  Cn.  Psdius  Castus,  March  L 
74.  Domilianus  Cesar  III.  succeeded  Titus,  July  1. 

75  Domilianus  Cesar  IV.  and  M.  Licinius  Mutianus  HI.  July  l. 

76.  Domilianus  Cesar  V.  andT.  Plautius  .Silvanus  II.  July  I. 

77.  Domilianus  Cesar  VI.  and  Cn.  Jul.  Agricola,  July  1. 

79.  M.  Tltius  Frugi  and  Vrtius  Vinius  or  Vinldlanus  Jultanus 
July  1. 

63.  C  Valer.  Messalinus  succeeded  Ruftis. 
94.  L.  Serg.  Paullus  succeeded  Lateranus. 
97.  Cornelius  Tacitus  succeeded  Rufus. 


N.  B.  The  Roman  numerals  in  the  era  of  the  ObTiipiads,  in  the  following  tables,  do  not  mean  that  the  respective  OIjTnplads  were  com- 
pleted in  the  years  of  the  differenl  epochs  will)  which  they  are  collateral,  or  in  other  words,  thai  so  many  limes  four  years  had  then 
elapsed  since  the  institution  of  the  Olympic  games ;  but  they  serve  te  point  out  the  years  in  wMiich  the  respective  Olympiads  commenced. 

The  asterisks  in  the  column  conuining  the  golden  number,  or  Grecian  cycle  of  nineteen  years,  and  also  in  that  of  the  Jewish  lunar 
cycle,  denote  that  ihe  year  of  the  respective  cycles  to  which  they  are  prefijced,  are  embolismic,  or  leap  years,  i.  e.  contain  thirteen  instead 
of  twelve  months. 

The  reader  will  note  that  the  dates  Of  the  different  eras,  &c.  are  designed  to  correspond  by  reading  across  Iwth  pages  ■  the  column  con- 
taining the  vulgar  era  of  Christ's  nativity,  agreeing  in  chronology  with  all  other  dates  in  this  table. 

451 


Table  of  remarkable  12 ran ^ 


TABLE  I. 


and  Roman  Consuls 


1- 

•an  " 

8315 
2346 
2347 
234» 
2349 
235U 
S351 


2353 

2351 

2355 

2356 

2357 

2358 

2359 

2360 

2361 

23G2 

2363 

2364 

2365 

2366 

2367 

236H 

•i369 

aJ7U  3782 

2371  3783 

237213734 

2373 

2374  37S6 


3762 
3763 
3704 
3765 
37G6 
3767 
3768 
3769 
3770 
3771  I4'i39 


237. 
2376 
2377 
2378 
2379 
2380 
23S1 
23S2 
2383 
2334 
23S3 
2386 
2387 
2388 
2389 


2390 

2391 

2892 

2393 

.2394 

2395 

2396 

42397 

239S 

2399 

2400 

2401 

S402  3811 

2403  3S15 

24o1  3816 

S405  3817 

2405  3818 

240713819 

240S:3SaO 

24(19  ;".S21 

24  HI  :;;>22 


4240 
4241 
4242 
4243 
.:  424. 

7i)ai: 

3773  4246 

3779 

4248 
4249 
4250 
4251 
42V2 
425 


42.54 
4255 
4256 
4257 
42.58 
4239 
4260 
4261 
426; 
4263 
1264 
37971426: 
3798  4266 


2111 
2412 
2413 

2'l  1  4 


2416 


3823 


3821 

38-25 

38'iC 

38  27 

3»2S 
2417  ;-lS29'4297 
2418t,!S30l4298 
2419|3.<31  4299 

2420  33.32  4300 

2421  3833  4301 


4267 
4238 
4269 
4270 
4271 
4272 
4273 
4274 
4275 
4276 
4277 
4278 
4279 
4230 
4281 
42S2 
4283 
4284 
4285 
4286 
4287 
428R 
4289 
4290 
4291 
4292 
4293 
4294 
4295 
4296 


435o 

4365 

4357 

4358 

1339 

43G0 

4361 

4362 

4363 

4364 

4365 

4366 

4367 

1368 

4369 

4370 

4371 

4372 

4373 

4374 

437. 

1376 

4377 

1378 

1379 

4380 

1.381 

1382 

4383 

4384 

438! 

4386 

4337 

43S8 

4339 

1390 

4391 

4392 

4393 

i;<94 

439: 

4.96 

4397 

4398 

1399 

4400 

1401 

4402 

1403 

1404 

1405 

1405 

1407 

4  4  OS 

1409 

4410 

4411 

4412 

1413 

4414 


5503 
5504 
5505 
5506 
5507 
5.508 
G509 
5510 
5511 


2422  3834 

2423  ■■!835 
V424  3836 
2425  3837 


2426 
2427 
2428 
2429 
2430 
2-431 
3432 
2433 
2434 
9135 
2436 
2437 
2,138 
2439 
2440 
2441 
2442 
2143 
2444 
2445 


244( 
2447 
^48!3ts60 


4306 
3839  4307 
4308 
4309 
4310 
4311 
4312 
4313 
4311 


431' 


512 
5513 
5514 
5515 
5516 
.5517 
5518 
5519 
5320 
5521 


549; 

498 
5499 
5500 
.5.501 
5502 
5503 
5504 

5505|5495 
5506 
550715497 

5508  5498 

5509  5499 
51015500 
311  5501 

551215502 
5513|.5503 
5504 
5505 
5506 
5507 


5518  5508  4726 

5519  .5509  4727 
5520 
5521 
5522 


523 


551-; 


5524 
5525 
5526 
5527 
5.528 
5529 

5530  .5520 

5531  5.521 
5.5321.5522 
5533 


5554 

555  .5313 
5556 
5557 
5558 
5.559 

560 
5561 
5562 

563 
5564 
5565 
5566 

;567 

1568 
5569 

570 
5571 
5572 


-5.58415578 
.5,585  .5579 
5.58C  5580 
55S7I55S1 
5538  j  5582 
5589  5583 
5590 15584 
5591 1 5585 
559215.586 
559315587 
5594|5.5S8 
5.595  .5589 
.559615590 


5591 

5592 

5593 

5594 

5595 
560215596 
560315597 

5604  5598 

5605  5599 

5606  5600 

5607  5601 

5608  56tw'.5,5S'>'4SI 


54S714705I3999 
S488i4706|4IJ00 
5439[4707  4001 
490  4708  4002 
5491  4709  4003 
'"■'•'•  4004 
4003 
4005 
4007 
4008 
4009 
4010 
4011 
4012 
4013 
4014 
401; 
4016 
4017 
4018 
4019 
4020 
4021 
4022 
4023 
4024 
4025 
4026 
4027 
4028 
4029 
4030 
4031 
4032 
4033 
4034 
4035 
4036 
4037 
4038 
4039 
4040 
4041 
404-i 
4043 
4044 
404; 
4046 
4047 
4048 
4049 
4050 
4051 
4052 
4759 1 4053 

4760  4054 

4761  4055 
476214056 
4763 


5518 


5566 


4743 
4744 
4745 
4746 
4747 
4748 
4749 
4750 
4751 
4752 
4753 
4754 


4772 
4773 
4774 
477 
4776 
4777 
4778 
4779 
780 
4781 
4782 
4783 
4784 
.5.567  i  478: 
5-568  4786 
69  4787 
5570  478ft 
5.571  4789 
5-57211790 
4791 


4069 
4070 
4071 
4072 
4073 
4074 
4B75 
4076 
4077 
4078 
4079 
4080 
4081 
4082 
4083 
4084 
4085 
4036 
4087 
4088 
4089 
4090 
4091 
4092 
4093 
4094 
4095 
4096 


396 

997 

998 

999 
1000 
1001 
1002 
10U3 
1U04 
1005 
1006 
1007 
1 008 
1009 
1010 
lOU 
1012 
1013 
1014 
1015 
1016 

CC:xiV. 

1018 
1019 
1020 
1021 
1022 
1023 
1024 
1025 
1026 
1027 
1028 
1029 
1030 
1031 
1032 

1033  CCXVIII- 

1034  2 

1035  3 

1036  4 

1037  rcxix. 

1038 '         2 
10391  3 

1040 1  4 


ccxv. 


CCXVI. 


CCXVII. 


*-      ^^ 


ROMAN  CONSULS. 


829 
8301  389 
831  390 
8321  391 
833'  39' 
834 1  393 
835  394 


838 

839 

840 

841 

842 

843  402 
403 
404 


K!2  .3=6  P.  Lffilius  Balbus,  and  C.  Antistius  Vetus 
ol   c5  I.  C.  J.  Cesar  Octav.  Aug.  XII.,  and  L.  C.  Sulla 
C.  Calvisius  Sabinus,  and  L  Passienus  Rufus 
L.  Com.  Lentulus,  and  M.  Valerius  Messalinuis 
I.  C.  J.  Ctsar  Octav.  Aug.  XIII.,  and  C.  C.  Gallus 
C.  Cornelius  Lentulus,  and  L.  Calpurnius  Piso 
Caius  Julius  Cesar,  and  M.  JEmilius  Paiilus 
P.  Vinicius,  and  P.  Alfenius  Varus 
L.  ^lius  Lamia,  and  M.  Ser^ilius 
.Sex.  jElius  Catus,  and  C.  Sentlas  Satuniinus 

5  L.  V.  Messala  Volusus,  and  C.  C.  Cinna  IMagnus 

6  M.  .Emilius  Lepidus,  and  L.  Arruntius 
7|A.  L.  N.  Silianus,  and  Q.  C.  M.  Criticus  Silanus 

M.  Furiu;s  Camillus,  and  S.  Nonius  Quintilianu* 
Q.  Suljiicius  Camerinus,  and  C.  P.  Sabinus 
P.  Cornelius  Dolabellu,  and  C.  Junius  Silanus 
M.  ^milius  Lepidus,  and  T.  Statilius  Taurus 
Germanicus  Cesar,  and  C.  Fonteius  Capito 
C.  Silius,  and  L.  Munacius  Plancus 
Sex.  Pompeius,  and  Sex.  Apuleiiis 
Drusus  Cesar,  and  C.  Norbanus  Flaccus 
T.  Stat.  Sisenna  Taurus,  and  L.  Scrihonius  I.ibo 
C.  Ciecilius  Rufus,  and  L.  P.  Flaccus  Grfficinus 
22    18  Tiberius  Aug.  III.,  and  Gemianicus  Cesar  11. 
M.  Junius  Silanus,  and  L.  Norbanus  Ealbus 
M.  Valerius  Messala,  and  M.  Aurelius  Cotta  II. 
Tiberius  Aug.  IV.,  suid  Drusus  Cesar  11. 
C.  Sulpitius  Galba,  and  Q.  Haterius  Agrippa 
C.  Asinius  PoUio,  and  L.  Antistius  Vetus 
Scrv.  Cornelius  Cetlieeus,  and  L.  Viselius  Varro 
M.  Asinius  Agrippa,  and  C.  Cornelius  Lentulus 
C.  C.  Sabinus,  and  Cn.  Corn.  Lentulus  Getulicu.-i 
M.  L.  Crassus  Frasi,  and  L.  Calpurnius  Piso 
Ap.  Junius  Silanus,  and  Silius  Nerva 
L.  R.  Geminus,  and  C.  Fusius  or  Rufius  Geminus 
L.  Cassius  I^onginus,  and  M.  Vinicius 
Tiberius  Aug.  V.,  and  .Silius  Sejanus 
Cn.  D.  Ahei!ol)ardus,  and  M.  F.  C.  Scribonianus 
L.  Sulpicius  Galba,  and  L.  Com.  .Sylla  Felix 
Paulus  Fabius  Persicus,  and  L.  Vitellius 
C.  C.  Gallus,  and  M.  S.  Nonianus  or  Monianu.'! 
Sex.  Papinius  Allenius,  and  Q.  PlaiUius 
41    37  C.  A.  Proculus,  and  C.  P.  Pontius  Nigrinus 

M.  Aquillius  Julianus,  and  P.  Nonius  Asprenas 
Caius  Aug.  11.,  and  L.  Apronlus  C.TSiiUius 
Caius  Aug.  III.,  and  L.  GcUius  Poplicola 
Caius  Aug.  IV.,  and  Cn.  Sentius  tiatuniinus 
Tib.  Claudius  Aug.  II.,  and  Caius  C.tcina  Laigus 
Tib.  Claudius  Aug.  III.,  and  L.  Vitellius  II. 
L.  Quinctius  Crispinus  II.,  and  M.  S.  Tauru.s 
JVr.  Vinicius  11.,  and  Taurus  Statilius  Corvinus 
P.  Valerius  Asiaticus  II..  and  M.  Junius  Silanus 
Tib.  Claud.  Aug.  IV.,  and  L.  Vitellius  III 
Aulus  Vitellius^  and  Gl.  Vipsanius  Publicola 
A.  Pompeius  Longinus  Gallus,  and  Q.  Veranius 
C.  Antistius  Vetus,  and  iW.  Suillius  Nervilianus 
Tib.  Claudius  Aus.  V.,  and  Serv.  Corn.  Ortitus 
P.  Corn.  S3ila  Faustus,  and  L.  S.  Otho  Titianus 
Decinius  Junius  Silanus,  and  Q..  H.  Antoninus 
IM.  Asinius  -Marcfillus,  and  ManiusAcilius  Aviola 
Nero  Aus.;  and  L.  Antistius  Vetus 
a.  Volusius  Satuminus,  and  P.  Cornelius  Scipio 
Nero  Aug.  II.,  and  L.  Calpurnius  Piso 
Nero  Aug.  III.,  and  Valerius  Messala 
L.  Vipstanus  Apronianus,  and  L.  Fonteius  Cai>lto 
Nero  Aug.  IV.  and  Cossus  Cornelius  Lentulus 
C.  Caisonius  Partus,  and  C.  P.  Turpilianus 
P.  Marius  Celsus,  and  L.  Asinius  Gallus 
C.  Memraius  Regulus,  and  L.  Virginius  Rufus 
C.  Lecanius  Bassus,  and  M.  Licinius  Crassus 
A.  L.  Nerva  Silanus,  and  M.  Vestinius  Atticus 
C.  Lucius  Telesinus.  and  C.  Suetonius  Paulinus 
C.  Fonteius  Capito  II.,  and  C.  Julius  Rufus 
C.  Silius  Italicus,  and  M.  Galerius  Trachalus 
S.  S.  Grdba  Au2.  II.,  and  T.  Vinius  Rufinus 
Titus  Fl.  Vcspasianus  Aug.  II.,  anil  Titus  Cesar 
P.  Vespasianus  Aus.  III.,  and  M.  Cocceius  Nerva 
Vespasianus  Aug.  IV.,  and  Titus  Cesar  II. 
Domitituius  Cesar  II.,  and  M.  V.  Messalinus 
Vespasianus  Aug.  V.,  and  Titus  Cesar  III. 
Vcspasianus  Aug.  VI.,  and  Titus  Cesar  IV. 
Vespasianus  Aug.  VII.,  and  Titus  Cesar  V. 
Vespasianus  Aug.  VIII.,  and  Titus  Cesar  VI. 
L.  Ceionius  Commodus,  and  D.  Novius  Priscus 
Vespasianus  Aug.  IX.,  and  Titus  Cesar  VII. 
Titus  Aus.  VIII.,  and  Domitianus  Cesar  VII. 
L.  F.  Silva  Nonius  Bassus,  .-uid  A.  P  Verrucosus 
Domitianus  Aug.  VIII.,  and  T.  F.  Sabinus 
Domitianus  Aug.  IX.,  and  Q.  Pctilius  Rufus  II. 
Domitianus  Aug.  X.,  and  .Sabinus 
Domitianus  Aug.  XI., and  T.  A.  FulvusorFulvius 
Domitianus  Aus.  XI!.,  and  S.  C.  D.  Mctellianus 
Domitianus  Aug.  XIII.,  and  A.  V.  Satuminus 
Domitianus  Aug.  XIV.,  and  L.  Miiuicius  Rufus 
T-  Aurelius  Fulvus  II.,  and  A.  S.  Attnitinus 
Domitiaiuis  Aus  XV.,  and  M.  Cncceius  Nerva  II 
M.  Ulpius  Trajanus,  and  M.  Acilius  Glabiio 
Domitianus  Aug.  XVI..  and  Q.  \.  Satuminus 
Pompeius  CoUcga,  and  Cornelius  Priscus 
L.  N.  Torquat.  Aspronos,  and  T.  S.  M.  Lateraiui.s 
Domitianus  Aug.  XVII.,  and  T.  F.  Clemens 
C.  Antistius  Vetus,  and  C.  Manlius  Valens 
Nerva  Aug.  III.,  and  L  Vcrginius  Rufus  III. 
Ner\-a  Aug.  IV.,  and  .M.  Ilpius  Tra.jiuius Cesar  U. 
103    99 lA.  Cornelius  Palm:i,  and  C.  Sosius  Senecio 
13Si  104  lOO,Tr;i;anu.«  Aug.  HI ,  and  M.  Corn.  Frnnto  III. 


Table  of 

remarkable  Eras, 

TABLE  I. 

and  Roman  Emperors,  (f-c. 

*  •< 

?  -^ 

IS  < 

o<, 

1  ^ 

_ 

^ 

fC 

^  v;  3^  — 

i-"" 

E'^ 

. 

GOVERN- 

HIGH 

r-^ 

V.   -  I 

T) 

?« 

3' 

if  3-1 

■^s. 

3  a. 

?° 

GOVERNORS 

KINGS 

ORS 

PKIKSTS 

'Z  - 

Q. 

S.    r- 

8  2 

3  f 

5 

^ 

It 

742 

S  ym 

■"  X 

3  A 

ROMAN 

oftht 

of  the 

or 

oftho 

5  '■; 

5 

•''.   3- 

'    5r 

|| 

^H 

g 

.' 

H  1^ 

742,3097 

746 

747 

-  2 

W6 

EiMl'i;RORS. 

JEWS. 

PARTHIANS. 

SYRIA. 

JEWS. 

528 

7. 

15 

12 

o    5  2 

2.-. 

25  Augustus 

35  Herod  the 

32  Phraates 

4     C 

Apr.   1 

4 

2C 

743:3098 

743 

747 

748 

P5 

26  f'esar. 

36    Great. 

33  IV.    This 

Varus . 

Matthias. 

529 

■16 

13 

5    BA 

Mar.  21 

IS 

27 

744 1 3099 

744 

748 

749 

4 

27  Tlie  years  of 

37 

:n  monarch 

I  1  Joazar. 

530 

17 

•14 

6     U 

Apr.    9 

26 

2» 

74513100 

745 

749 

750 

3 

28  tliis  empe- 

1  Archelaus. 

35  commen. 

2 

531 

18 

15 

7     F 

Mar.29 

7 

•J9 

746  3101 

746 

750 

751 

2 

29  ror's  reign 

2  This  king 

36  hisreisn37 

3 

532 

•19 

16 

8     E 

Apr.  17 

18 

30 

747I31U2 

747 

751 

752 

S*' 

30  are  counted 

3  was  ban. 

37  years  be- 

4 

1 

1 

•17 

9    DC 

5 

29 

31 

748 

3103 

748 

752 

753 

D 

31  from  the  b:it- 

4  A.D.6,nfler 

38  fore  the 

5 

2 

•   2 

iw 

U      fl 

Mar.  25 

11 

32 

719 

3104 

749 

753 

754 

P2 

32  tleofActium. 

5  which    Ju- 

39  Christian 

6 

3 

3 

•19 

1     A 

Apr.  13 

•29 

33 

750 

3105 

750 

754 

753 

3 

33  fought  31  yr.s. 

6  dejibecuiie 

40  era.      ' 

7 

4 

4 

1 

2     G 

2 

1 

34 

751 

3106 

751 

755 

756 

4 

34  before  the 

7  a  Roman 

41 

8 

5 

*  2 

2 

3    FE 

Mar.22 

14 

35 

752 

3107 

732 

736 

757 

5 

35  commciice- 

8  province. 

42 

SaturninusI 

9 

6 

6 

•  3 

4     D 

Apr.  10 

SS 

36 

753 

3108 

753 

757 

738 

6 

36  ment  of  the 

1  Coponius. 

43 

(luirinius, 

Elcaz.  Jesus. 

7 

7 

4 

5      C 

Mar.30 

6 

37 

754 

3109 

754 

758 

759 

7 

37  Christian 

2  goveni.   or 

44 

orCyrenlus. 

Joiizar,  1  yr. 

8 

•   8 

5 

6     B 

Apr.  IB 

17 

as 

755 

3110 

755 

759 

760 

8 

38  era. 

3  procurator 

43 

2  A  nanus, 

9 

9 

•   6 

7   AG 

7 

38 

39 

756 

3111 

756 

760 

761 

9 

39 

4  of  Jews. 

46 

3  orAnnas. 

10 

10 

7 

8     F 

.Mar.27 

9 

40 

757 

3112 

757 

761 

762 

10 

40 

1  Marius 

47 

4 

11 

•11 

•   8 

9     E 

Apr.  15 

20 

41 

758 

3113 

758 

762 

763 

11 

41 

2  Ambivius. 

48 

1  Silanus. 

5 

12 

12 

9  5 

0     D 

4 

1 

42 

759 

3114 

759 

763 

764 

12 

42  Tilwrius  &  1 

3 

49 

2 

6 

13 

•13 

10  1< 

1    CR 

:\lar.24 

12 

43 

760 

3U5 

760 

764 

765 

13 

43  Augustus,    2 

1  Annius 

1  Phraataces. 

3 

7 

14 

14 

•U  '.J 

2     A 

Apr.  12 

23 

44 

761 

3116 

761 

765 

766 

14 

44  conjointly.  3 

2  Rufus. 

1  Orodes  n. 

4 

8 

15 

15 

12  S 

3    n 

1 

4 

45 

762 

3117 

762 

766 

767 

15 

4    Tibe.  reigns 

1  Valerius 

1  Vononus  I. 

5 

9 

16 

•16 

13  5 

4     F 

Mar.  21 

IS 

46 

763 

3119 

763 

767 

768 

16 1  5  alone  aft.  the 

2  Gratus. 

2 

6 

10 

17 

17 

■14  u 

5   EI) 

Apr.   9 

■£ 

47 

761 

3119 

764 

768 

769 

17    6  death  of  Aug. 

3 

3 

1  Plso. 

11 

18 

18 

15  5 

6     C 

Mar.29 

7 

48 

765 

3120 

765 

769 

770 

18 

7   Thiserap. 

4 

1  Artaha.  in. 

2 

12 

19 

•19 

16  U 

7     B 

Apr.  17 

13 

4* 

766 

3121 

766 

770 

771 

19 

8  reigned  22i 

9  yrs.  after  the 

5 

2  He  was  de- 

1  Saturni- 

13 

20 

1 

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8     A 

5 

"» 

50 

767 

3122 

767 

771 

772 

20 

6 

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2  nus  III. 

14 

21 

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18 

1    GF 

.Mar.'25 

11 

51 

768 

3123 

768 

772 

773 

21 

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7 

4  Tiridates, 

3 

15 

22 

3 

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Apr.  13 

52 

769 

3124 

769 

773 

774 

22 

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8 

5  A.  D.  36, 

1  Pompo- 

16 

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770 

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775 

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9 

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Ismacl. 

24 

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2 

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Mar.22 

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54 

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3  cus. 

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25 

6 

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■ta 

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772 

3127 

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777 

25 

14  making  25^ 

15  years,  which 

U 

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4 

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26 

7 

4 

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.Mar.30 

56 

773 

3128 

773 

777 

778 

26 

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5 

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27 

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780 

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3 

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7 

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29 

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Mar.27 

» 

59 

776 

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480 

781 

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30 

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9 

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Apr.  12|Apr  13 

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63 

780 

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784 

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8 

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1 

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64 

781 

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735 

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Apr.    9 

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Apr.  10 

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Mar.30 

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's 

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7 

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8 

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15 

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53 

13 

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4 

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9 

54 

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IS 

84 

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56 

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56 

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Apr.  17  .".pr.  18  iii 

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11 

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Apr.  13  Apr.  15 

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90 

307 

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812 

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Jesus. 

61 

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2 

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12 

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14 

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814 

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93 

310 

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814 

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63 

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22 

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66 

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9 

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314 

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70 

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12 

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5    ED 

Mar.  21 

Mar.22 

IS 

103 

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820 

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825 

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24 

74 

17 

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S 

Chronology  of 


TABLE  II. 


remarkahle  evenU. 


TABLE  II. 

CHRONOLOGY  OF  REMARKABLE  EVENTS  EXTENDING  FROM  B.  C.  6.  TO  A.  D.  100. 


B  C. 


A.D. 


6.  Tioerius  (afterward  emperor)  is  invested  by 
Au''ustus  with  the  trlbunitiaii  power  for  five 
years ;  aiid  soon  a.ier  he  retired  to  Rhodes- 
Miraculous  conception  of  John  Baptist. 

5.  Caius  Cfesar,  son  of  the  emperor,  the  first 
who  had  the  title  of  Princeps  Juventutis, 
Prince  of  the  Youth.  He  was  at  this  time 
fifteen  vears  of  ace.— Miraculous  conception 
of  JESilS  CHRIST.— Birth  of  John  Baptist. 

4.  Jesus  Christ,  the  son  of  God,  born  of  the 
Virgin  Mary,  at  Bethlehem  in  Jurtea.— Wise 
men  from  the  east  being  guided  by  a  star, 
come  and  worship  the  new-born  King  of 
the  Jews. 

3.  Herod  the  Great,  king  of  Judea,  orders  all 
the  male  children  of  Bethlehem,  and  its  vi- 
cinity, under  two  years  of  age,  to  be  put  to 
death,  in  order  to  destroy  Jesus  Christ,  who 
was  providentially  carried  into  Egypt  before 
this  critel  edict  was  put  into  execution. 

2.  Death  of  Herod  the  Great  in  the  37th  year 
of  his  reign.  He  is  succeeded  by  his  son 
Arclielaus.— Death  of  Malthace,  mother  of 
Archelaus  king  of  Judea. 

A.  D.  2.  Death  of  Lucius,  one  of  the  sons  of 
Augustus. 

3.  Death  of  Caius  Caesar,  son  of  Augustus,  in 
consequence  of  a  wound  he  had  received  in 
Armenia— Augustus  Caesar  is  called  Domi- 
niis.  Lord,  by  the  people ;  with  which  title 
he  is  displeased,  and  publicly  forbad  it  by 
an  edict— About  this  time  the  celebrated 
Pollio  died  at  his  country  house  in  Tuscu- 
lum,  aged  eighty.— Augustus  Cajsar,  who 
had,  ten  years  before,  been  appointed  to  the 
government  of  the  Roman  empire,  has  the 
same  conferred  upon  him  for  ten  years  more. 

4.  Tiberius  returns  from  Rhodes  to  Rome, 
and  is  adopted  by  Augustus.— Tiberius  re- 
ceives again  tho  tribunitian  power.— Cinna, 
grandson  to  Pompey,  is  charged  with  being 
the  chief  of  a  conspiracy  against  the  empe- 
ror, and  afterward  pardoned.— The  temple 
of  Janus,  after  it  had  been  closed  ever  since 
B.  C  8,  is  opened  again  on  account  of  fresh 
disturbances  in  Germany.— Tiberius  sub- 
dues the  Caniitetali,  the  Attuarii,  the  Bruc- 
te.ri,  and  the  Chenisci,  Germans,  who  had 
revolted  from  the  Romans —Augustus,  that 
he  might  raise  a  tax  in  Italy,  accepts  of  the 
proconsular  power. 

B.  Tiberius  extends  his  conquests  to  the  Elbe, 
upon  which  the  Germans  sue  for  peace, 
which  is  granted  them. 

6.  Revolt  of  the  Pannonians  and  Dalmatians, 
against  whom  Tiberius  and  Germanicus  are 
sent.— The  Jews  and  Samaritans  complain 
to  Augustus  of  the  tyranny  of  Archelaus. 

7.  Archelaus,  king  of  Judea,  deposed  ;  and  his 
dominions  reduced  into  the  form  of  a  Roman 
province,  and  annexed  to  Syria.  Coponiits 
was  the  first  governor  of  Judea.— About  this 
time  Judas  of  Galilee  arose,  and  drew  away 
much  people  after  him  ;  but  he.  and  as  ma- 
ny as  obeyed  him,  were  dispersed.  Acts  v.  37. 

8.  The  Pannmrians  are  again  brought  under 
subjection  to  the  Romans.— Jesus  Christ, 
twelve  years  of  age,  disputes  with  the  doc- 
tors in  the  temple,  who  are  astonished  at  his 
understanding  and  answers. 

9.  OVID  banished  by  Augustus  to  Tomos  in 
Pontus.— Baton,  the  Dalmatian  general,  sur- 
renders the  town  of  AnduVia  to  Germanicus, 
which  puts  an  end  to  the  Dalmatian  war.— 
Memorable  defeat  of  the  Romans  under  P. 
ftuintilius  Varus,  governor  of  Germany,  by 
Arminius,  chief  of  the  revolted  Germans. 

10.  Tiberius  marches  against  the  Germans; 
and  in  the  course  of  this  and  the  following 
year,  reduced  the  Germans  again  under  the 
Roman  yoke ;  upon  which  a  profound  peace 
takes  place  in  the  whole  Roman  world. 

11.  Tiberius,  in  consequence  of  his  very  im- 
portant services,  is  made  by  Augustus  his 
colleague  in  the  empire,  both  in  Ihe  civil  and 
military  government,  August  28. 

12.  Imperial  edict  against  diviners  and  astro- 
logers. 

13.  Augustus  C».sar  is  again  appointed  empe- 
ror for  ten  years  longer,  the  last  prorogation 
expiring  the  end  of  this  year. 

14.  Death  of  Augustus  G»sar  (in  the  consul- 
ship of  Sextus  Porapeius  and  Sextus  Apu- 
leius)  at  Nola,  August  19,  being  76  years  of 
age,  all  but  35  days.— There  are  four  epochs 
from  which  historians  date  the  years  of  this 
emperor's  reign.  The  j?rsr  is  that  of  the  se- 
wnd  year  of  the  Julian  era,  or  the  709th  of 
Rome;  when,  after  the  death  of  Julius  Cae- 
sar, coming  from  Macedonia  into  Italy,  he 
lOOK  upon  him  the  rank  of  emperor,  without 
maKuig  any  change  in  the  republic,  and  as- 

454 


se:  ibled  by  private  authority  some  veteran 
soldiers.  The  second  epoch  is  the  third  year 
of  the  Julian  era,  or  the  711th  of  Rome,  when 
after  the  death  of  the  two  consuls  Hirtivs 
and  Fxnsa,  he  entered  into  the  consulate 
with  a.  Pedius,  Sept.  22 ;  or  when,  on  the 
27th  of  November  following,  he  was  declared 
triumvir  with  Mark  Antony  and  JEmiUns 
Lepidvs.  The  tkii'd  eiioch  is  the  third  of 
September,  A.  U.  C.  723,  and  the  15th  of  the 
Julian  era,  that  is  to  say,  on  the  day  of  the 
battle  of  Actium.  The  fourth  epoch  is  the 
following  year,  when,  after  the  death  of  An- 
tony and  Cleopatra,  he  entered  triumphantly 
into  Alexandria,  the  29th  of  August,  or  the 
first  day  of  the  Egyptian  year."  Thus  Au- 
gustus, according  to  the  first  epoch,  reigned 
nfty-eight  years,  five  months,  and  four  days. 
This  is  the  epoch  which  Jose.phus  appears  to 
have  followed.  According  to  the  second 
epoc.h,  Aueustus  reigned  fifty-five  years,  ten 
months,  and  twenty -eight  days,  if  we  reckon 
from  the  time  in  which  he  was  first  made 
consul ;  or  fifty-five  years,  eight  months,  and 
twenty-two  days,  from  his  becoming  one  of 
the  triunmri.  It  is  from  one  of  these  two 
periods,  that  Suetoniits,  Eusebius,  Epipha- 
nius,  and  some  others,  compute  the  fifty-six 
years  which  they  assign  to  this  emperor. 
But  the  most  common  mode  of  computing 
the  years  of  the  reign  of  Augustus  is,  from 
the  battle  of  Actium,  from  which  time  he 
lived  and  reigned  forty-four  years  all  but 
thirteen  days.— Tiberius  Nero  Cxsar  suc- 
ceeds Augustus  in  the  empire,  August  19 — 
Death  of  Julia,  daughter  of  Augustus,  in  the 
sixteenth  year  of  her  exile.  She  was  ba- 
nished by  her  father,  on  the  charge  of  vicious 
and  irregular  conduct. 

15.  Extraordinary  overflowing  of  the  Tiber, 
by  which  several  houses  are  destroyed,  and 
lives  lost.— Achaia  and  Macedonia  become 
provinces  to  C«sar,  having  been  governed 
before  by  proconsuls.— 'VfdiX  in  Germany. 
Arminius  makes  the  Cherusci  take  up  arms 
against  Germanicus.  Drawn  battle  between 
the  Romans  and  Germans. 

16.  Battle  of  Idistavisus  gained  by  the  Romans 
over  the  Germans  under  Arminius.— Second 
battle  gained  by  Gennanicus  over  Arminius, 
in  the  neighbourhood  of  the  Elbe.— The  An- 
grivarians  submit  to  the  Romans.— Expedi- 
tion of  Germanicus  against  the  Cattans  and 
Marsians,  who  immediately  submit.— Con- 
spiracy of  Drusus  Libo  against  Tiberius  dis- 
covered ;  upon  which  the  conspirator  kills 
himself. 

17.  Triumph  of  Germanicus  over  the  Che- 
Tuscans,  the  Cattans,  the  Angrivarians, 
and  other  nations,  between  the  Rhine  and 
the  Elbe,  May  26.— Terrible  earthquake  in 
Asia,  which  overthrew  twelve  celebrated 
cities  ;  among  these  was  Sardis,  which  suf- 
fered the  most.— Death  of  Titus  Livy,  the 
historian,  at  Padua ;  and  of  Ovid,  in  his  ex- 
ile in  Scylhia. 

18.  About  this  time  Rhascupolis,  called  also 
Rhascoporis,  and  Rhescuporis,  king  of 
Thrace,  is  deprived  of  his  kingdom,  and  ba- 
nished.—About  this  time  a  new  island  made 
its  appearance  in  the  Archipelago,  PUny ,  ii.87. 
—Expedition  of  Germanicus  into  the  East.— 
Zeno,  the  son  of  Polemon,  ascends  the  throne 
of  Armenia,  through  the  favour  of  Germani- 
cus—The  kingdoms  of  Cappadocia  and  Com- 
raagena  reduced  into  the  form  of  Roman 
provinces.  Q..  Veranius  is  made  governor  of 
the  former,  smd  Q.  Servseus  of  the  latter. 

19.  Death  of  Germanicus.  He  is  buried  at 
Antioch.— Rhascupolis  put  to  death  at  Alex- 
andria—Death of  Arminius,  general  of  the 
Germans,  in  the  37th  year  of  his  age  — Ma- 
roboduus,  king  of  the  Lombards,  dethroned. 

20.  Death  of  Salhist.  the  emperor's  minister. 
He  was  grandson  of  a  sister  of  Sallust  the 
historian. 

21.  Revolt  in  Gaul.— Sacro\'lr,  chief  of  the 
Eduans,  defeated  by  Silius,  which  puts  an 
end  to  the  Gallic  war.— First  African  war 
under  Tacfarinas,  which  commenced  A.U.  C. 
770,  finished  tliis  year  to  the  advantage  of 
the  Romans.  Tacfarinas  is  driven  into  the 
deserts  by  Blesus  the  governor. 

22.  Maluginensis  removed  from  the  govern- 
ment of  Asia,  on  account  of  his  being  priest 
of  Jupiter.— Pompey's  theatre  destroyed  by 
fire  about  this  time,  and  rebuilt  by  Tiberius 
—Death  of  Jmiia,  niece  of  Cato,  sister  of 
Brutus,  and  wife  of  Cassius.  She  had  sur- 
vived the  battle  of  Philippi  sixty-three  years. 
—Death  of  Lucilius  Longus,  the  emperor's 
most  parucular  friend. 


AD. 

23.  The  Pantomimes  expelled  Ita'y. 

24.  The  second  war  of  Tacfarinas  ended  by 
Dollabella,  in  which  Tacfarinas  Is  slain. 

26.  Thrace,  agitated  by  commotions,  is  re- 
duced to  submission  by  Poppeus  Sabinus.— 
The  emperor's  final  departure  from  Rome.— 
John  Baptist  began  to  baptize  in  Judea,  about 
this  time.— Pontius  Pilate  made  governor  of 
Judea,  which  oflSce  he  held  for  ten  years.— 
In  the  fifteenth  year  of  the  principality  of 
Tiberius  Caesar,  which  was  the  twelfth  of 
his  monarchy,  Jesus  Christ,  thirty  years  of 
age,  is  baptized  by  John  in  Jordan,  and  en- 
ters upon  his  public  ministry. 

27.  Fifty  thousand  men  are  said  to  have  been 
killed  by  the  fall  of  an  amphitheatre  at  Pi- 
dena— Great  fire  in  Rome,  which  consumed 
all  the  quarter  of  mount  Celius. 

28.  Joh7i  Baptist  bel  eaded  about  this  time,  by 
order  of  Herod  Antipas. 

29.  Revolt  of  the  Frisians,  which  is  soon  fer 
minated.— Tlie  Jews,  by  the  permission  ot 
Pontius  Pilate,  crucify  Jesus  Christ,  who  on 
the  third  day  after  his  crucifixion,  rises  from 
the  dead ;  and  forty  days  after  his  resurrec- 
tion ascends  up  into  heaven.— Miserable 
death  of  Judas  the  traitor.  —Peter's  sermon 
on  the  day  of  pentecost,  by  means  of  which 
three  thousand  persons  are  converted  to 
Christianitv. 

30.  Ananias  and  his  wife  Sapphira  suddenly 
struck  dead  for  their  hypocrisy. 

31.  Death  of  Nero,  eldest  son  of  Germanicus. 
—Stephen  stoned  to  death  by  the  Jews.— A 
great  persecution  of  the  followers  of  Christ 
at  Jerasalem  takes  place  after  the  martyr- 
dom of  Stephen. 

32.  An  angel  sends  Philip  to  baptize  the  Ethio- 
pian eunuch. 

33.  Galba,  aften,vard  emperor,  is  consul  this 
year.— Death  of  Drusus,  son  of  Germanicus. 
—Conversion  of  Saul  of  Tarsus,  afterward 
called  Paul— The  number  of  the  followers 
of  Christ  greatly  increase. 

34.  At  Lydda,  Peter  cures  Eneas  of  the  palsy  ; 
and  at  Joppa  restores  Tataitha  to  life. 

35.  Troubles  and  revolutions  among  the  Par- 
thians  and  Armenians. 

36.  Commotions  in  Cappadocia,  which  are 
soon  quelled  by  the  Romans.— Fire  at  Rome, 
which  destroyed  part  of  the  circus,  and  the 
quarter  of  mount  Aventine— Tiberius  de- 
clares himself  friendly  to  the  Christians,  and 
wishes  to  enrol  Christ  among  the  gods ;  but 
is  opposed  by  the  senate. 

37.  Death  of  Tiberius  Nero  Cxsar,  on  the  16th 
or  26th  of  March,  in  the  seventy-eighth  year  • 
of  his  age,  after  having  reigned  22  years,  six 
months,  and  twenty-six  days,  if  we  reckon 
from  the  death  of  Augustus ;  and  twenty-five 
years,  six  months,  and  15  days,  from  the 
time  when  he  was  first  associated  in  the  em- 
pire with  Augustus.  He  is  succeeded  by 
Caius  Caligula.— Anliochus  again  pm  la 
possession  of  the  kingdom  of  Commagena, 
which  had  been  reduced  into  a  Roman  pro- 
vince by  Germanicus  —Disgrace  and  death 
of  Pilate,  governor  of  Judea. 

38.  Vespasian,  afterward  emperor,  was  (EdiU 
in  this  year,  i.  e.  a  magistrate,  who  had  the 
care  of  the  public  buildings  of  the  city. 

39.  Getulicus  and  Lepidus  put  to  death  upon 
suspicion  of  a  conspiracyagainsttheemperor. 

40.  The  conversion  of  Cornelius  the  centurion 
happened  about  this  time. 

41.  The  emperor  Catigulu  slain  on  the  fourth 
day  of  the  Palatine  games.  He  is  succeeded 
by  his  uncle  Claudius  Csesar.— Sc?i«ca  ba- 
nished to  the  island  of  Corsica.— War  of  tha 
Romans  against  the  Germans  and  Moors.— 
Mauritania  reduced  into  a  Roman  province. 

42.  The  followers  of  Jesus  first  tailed  Chri* 
tians  at  Antioch. 

43.  C?ff((dM/s  vanquishes  the  Britmis  in  seve- 
ral battle?  ;  and  at  his  return  to  Rome  is  ho- 
noured with  a  triumph.— Dearth  in  Rome 
occasioned  by  Messalina  and  the  freedmen 
monopolizing  and  raising  the  price  of  tha 
necessaries  of  life. 

44.  Vespasian  fought  thirty  battles  with  the 
Britons,  took  twenty  of  their  towns,  subdued 
two  of  the  British  nations,  and  possessed 
himself  of  the  Isle  of  Wight.— James,  tha 
brother  of  John,  put  to  death  by  Herod. 

45.  An  eclipse  of  the  sun  on  the  birth-day  of 
the  emperor  Claudius.  To  prevent  the  su- 
perstitious drawing  thence  any  inauspicious 
omens  concerning  him,  he  caused  notice  to 
be  posted  up  some  time  before  it  happened, 
giving  a  physical  explanation  of  the  pheno- 
menon.—The  dreadful  famine  foretold  by 
Agalnis,  rages  in  iw^^»i  Acts  xi.  v,  2S. 


Chronology  of 


A.  D. 

46.  Asinius  Gallus,  half  brother  to  Drusus, 
son  of  Tiberius,  conspires  against  the  empe- 
ror, and  is  hanished.— Thrace,  winch  liad 
liitherto  its  own  kings,  is  made  a  Roman 
province— About  this  time  a  new  island 
makes  Its  appearance  In  the  .Sigean  sea.  It 
is  named  Theiaeia  by  oeneca. 

47.  Tlie  emiieror  takes  u|)on  himself  the  title 
of  Ce/wor.— Secular  games  celebrated  at 
Kcme,  in  honour  of  the  800tb  >ear  of  Rome. 
—Claudius  adds  three  new  iclters  to  the 
Roman  alphabet,  the  names  of  two  of  which 
only  remain ;  the  JEolic  digamma,  which 
answers  to  our  v  ■■  and  the  Antisigma, 
which  answers  to  a  p  and  an  s  joined  toge- 
ther.—Many  of  the  greatest  men  in  Rome 
are  put  to  death  by  Claudius,  to  gratify-  the 
revenge  and  covetonsness  of  Messalina,  his 
wife.— Commotions  in  the  e.ist,  and  in  (jer- 
many.— Incursions  of  the  Cauci  Into  lower 
Germany.  Corbulo  reduces  them  to  subjec- 
tion.—Celebrated  c.mal  cut  between  the 
Rhine  and  the  Maese. 

48.  Claudius,  by  a  census,  is  said  to  find 
6,900,0(10  citizens  in  Rome.— The  Gauls  ad- 
mitted into  tlie  senate,  and  to  the  dignities 
of  the  empire —L.  S.Uvius  Otlio,  the  empe- 
ror Otho's  father,  made  patrician. 

49  Herod  Agrlppa,  king  of  the  Jews,  eaten  up 
of  worms ;  Acts  xii.  23.— Seneca  recalled  from 
banishment,  and  made  preceptor  to  Agrip- 
pa's  son. 

50.  Cologne  founded  byAgrippina.— The  Catti 
defeated  by  Pomponius. 

51.  Great  dearth  in  tlie  Roman  empire— The 
Britons  making  incursions  into  the  Roman 
settlements,  are  vanquished  by  P.  Ostorius 
Scapula. 

52.  The  J«)P»expelIed  Rome  by  Claudius.-Cffi- 
ractacu^,  the  British  king,  is  defeated,  made 
prisoner,  and  carried  to  Rome —The  aque- 
duct at  Rome,  Ixjgun  by  Caligula  fourteen 
years  before,  finished  this  year  by  Claudius. 

53.  Nero's  marriage  with  Octavia.— Claudius 
Felix  made  governor  of  Judea  in  the  room 
of  Ventidius  "Cumanus. 

54.  Caius  Tiberius  Claudius  Nero  Caesar,  the 
Roman  emperor,  poisoned  by  the  empress 
Agrippina,  after  a  reign  of  thirteen  years, 
eight  months,  and  twenty-one  days ;  and  Is 
succeeded  in  the  empire  by  Nero  Csesar,  his 
wife'sson  — Paul  preaches  at  Athens.-Death 
of  Azisus,  king  of  the  Emesenians. 

65.  Britannicus,  son  of  Claudius  C.-esar  by 
Messalina,  poisoned  by  the  emperor  his  bro- 
ther—AVar  of  the  Romans  against  the  Par- 
thians. 

57.  Apollos,  an  eloquent  man,  and  mighty  in 
the  Scriptures,  preaches  at  Corinth,  Acts 
xviil.  24. 

68.  Artaxata,  the  capital  of  Armenia,  burnt 
oy  Corbulo —Tigranocerta  taken  by  Corbulo. 
—Armenia  towlly  subdued  by  Corbulo,  and 
given  by  Nero  to  Tigranes,  ereat  grandson 
of  Archelaus,  formerly  king  of  Cappadocia. 

sa  Nero  puts  his  mother  Agrippina  to  death. 
—Death  of  Domitius  Afer,  the  orator— Lao- 
dicea,  one  of  the  most  famous  cities  in  Asia, 
destroyed  by  an  earthquake. 

60.  The  pantomimes  recalled  by  Nero  — Ap- 
pearance of  a  comet,  at  which  the  vulgar  are 
greatly  alarmed.— The  city  of  Puteoli,  or 
Pozzuola,  obtiins  from  Nero  the  title  of  Au- 
gust or  Imperial  Colony. 

61.  The  Britons  form  a  league  to  recover  their 
indeiwndence.  They  take  advantage  of  the 
ab.'ience  of  Suetonius  Paulinus,  their  gover- 
nor, to  take  up  anns  against  the  Romans.— 
Boadicea,  the  British  queen,  defeats  the  Ro- 
mans, killing  70,000  in  various  places ;  but 
the  Britons  are  at  last  defeated  by  Suetonius, 
the  Roman  general,  with  the  10n-s  of  80.000.— 
Pedanlus  Secundus,  prefect  of  Rome,  a-s.sas- 
sinated  by  one  of  his  slaves —King  A'.rrippa 
confers  the  biih  priesthood  on  Israel,  the 
son  of  Phabius. 

S2.  Death  of  Mark  the  evangelist.  He  is  .said 
to  have  l)een  hurled  at  Alexandria— ^L  Paul 
sent  in  bonds  to  Rome.  He  is  shipwrecked 
at  Malta.— Nero  puts  his  empress  Octavia  to 
death —.4!i;M.»  Prraius  Flacfus,  the  poet 
dies,  in  the  thirtieth  year  of  his  age. 

68.  On  the  fifth  of  February,  a  violent  earth 
quake  happeiibd  in  Campania,  which  de 
stroyed  great  part  of  the  city  of  Pomiieii,  at 

.^thc  footof  mount  Ve.-iuviu':,  and  did  con- 
siderable damage  to  Herculaneum.— About 
(his  lime  Nero  reduced  the  Cottian  Alps  into 
a  Roman  province,  afte.  he  death  of  Kins 
Cottius.— The  Parthians  vanquished  by  the 
Rom^uis  under  Corbulo.  Tiridates.  'dng  of 
Parthla,  lays  down  his  crown  at  the  (wt  of 
Nero's  statue.— ./nines,  the  brother  of  our 
Lord,  is,  according  to  Eusebius,  thrown 
down  from  a  pinnacle  of  the  temple  and 
stoned :  and  a  fuller  striking  him  on  the 
Jiead  with  a  club,  kills  him. 

64.  The  emperor  sends  two  centurions  up  the 
Nile,  in  order  to  explore  its  source ;  but  the 
centurions  failed  in  their  expedition,  being 
Stopped  by  the  cataracts  and  marshy  grounds. 


TABLE  II. 


A.D. 

—Great  fire  in  Rome,  by  which  upward  of 
t\*o  thirds  of  this  great  city  was  consumed. 
—Nero,  charging  the  late  conflagration  of  the 
city  upon  the  christians,  persecutes  them 
with  all  manner  of  cruellies  and  torments.— 
The  Jews  revolt  from  the  Romans,  and  pelt 
their  governor  Floriis  with  slonos,  wliich 
begins  the  first  Jewish  war. 

65.  Several  great  men  conspire  against  the 
emperor ;  Uil  llie  iilol  is  discoverwl.— Death 
of  i)'t/i«taanil  i«caH.— Canipania  wasted  by 
an  epidemical  sicknes.s,  and  gicat  temi)ests. 
—Great  lire  at  Lyons,  which  nearly  con- 
sumed the  whole  ciiy.  Nero  made  ihe  inha- 
bitants of  this  city  a  present  of  four  millions 
of  sesterces,  (about  thirty-nvo  thousand 
pounds.)  toward  repairing  their  losses. 
16  Tiridates  receives  the  crown  of  Armenia 
from  the  hands  of  Nero.— Vespasian  sent  by 
Neio  to  make  war  ag.iinst  the  Jews.-Dislurb- 
ances  in  Ccesarea  between  the  Jews  and  the 
idolaters  who  inhabited  that  cay.-Sedition  in 
JeriLsalem,  occasioned  by  Flonis.  This  may 
be  considered  the  pioper  commencement  of 
the  Jewish  war.  It  took  place,  according  lo 
Josephus,  on  the  sixteenth  day  of  the  month 
Artciiiisius,  which  according  to  Sc;iliger's 
calculation,  corresponds  to  our  May.— The 
Jewsof  Caisarea  slain  to  the  nuniberof  ^ii-fn- 
ti/  thousand.— AW  Syria  filled  with  slaughter 
by  the  battles  between  the  Jews  and  the  Sy- 
rians—Cypres  iuid  Macherontnm  taken  by 
the  Jews  from  the  Romans— Jerusalem  be- 
sieged by  C*slius  Gallus.— The  Christians 
leave  Jerusalem,  and  fly  to  Petla,  in  Ca?lo- 
syria. 

67.  Vespasian  invades  Judea  with  an  army  of 
60,000  men,  and  carries  fire  and  sword  wliere- 
ever  he  goes :  immense  numbersof  the  Jews 
are  slain  in  the  various  sieges.— St  Peter  and 
St  Paul  put  to  death  about  this  time.— Jota- 
l)ata  t;iken  Ijy  the  Romans  after  a  siege  of 
forty-six  days.— Japha  taken  by  the  Romans. 
—Eleven  thousand  sij:  /((«!<f?-«(i  Samaritans, 
that  had  assembled  on  the  top  of  mount  Ge- 
rizim,  slain  by  order  of  Vespasian.— Joppa 
taken  and  destroyed  by  the  Romans —Tan 
cha'a  taken  by  the  Romans,  and  nearly  40,000 
persons,  who  had  taken  refuge  in  it,  slain. 
—Death  of  Corbulo. 

68.  Dreadful  calamities  in  Jerusalem,  occa- 
sioned by  the  zealots,  who  divide  themselves 
into  two  different  parties,  and  murder  one 
another  by  thousands,  committing  the  most 
horrid  cruelties.— The  emperor  Nero,  on  ac- 
count of  his  great  cnieltyand  injustice,  is  obli- 
ged to  flv  from  Rome  to  the  house  of  Phaon, 
one  of  his  freedmen,  about  four  miles  from 
Rome,  where  he  kills  himself:  upon  which 
the  senate  declares  Galba  emperor. 

69.  On  the  kalends  of  January,  the  imr  .^es  of 
Galba,  in  German;/,  are  thrown  down  :  and 
on  the  third  ilay  VitelUus  i.=i  saluted  empe- 
ror by  the  army  ;  and  on  the  fifteenth  day  of 
the  same  month,  Galba  is  slain  by  the  parti- 
sans of  Otho,  seven  months  after  the  death 
of  Nero:  upon  which  Otho  is  proclaimed 
emperor.— Civil  war  between  VitelUus  and 
Of/!0  — Eng;vgement  in  an  island  in  the  Po, 
between  the  troops  of  Otho  and  Vitellius, 
wherein  the  latter  have  the  advantage.— 
Battle  of  Bedriachum,  in  which  Otho's  .army 
is  defeated  ;  upon  which  Otho  kills  himself, 
after  a  reisn  of  three  months.  He  is  suc- 
ceeded by  Vitellius.— Dolaliella  put  to  death 
by  order  of  Vitellius— Civil  war  between 
VitelUus  and  l'csp««mn— Cremona  sacked  by 
Primus.— Junius  Bla'sus  poisoned  by  order 
of  Vitellius.— Vespasian  acknowledged  em- 
peror by  a  great  part  of  Italy,  and  all  the 
western  jirovinces.- The  capitol  besiesed 
and  taken  by  Vitellius'  soldiers.— The  tem- 
ple of  Jupiter  Capitolinus  destroyed  by  fire. 
—Vitellius  is  killed,  after  a  reign  of  eisht 
months  and  a  few  days,  and  Vespasian  suc- 
ceeds him  in  the  empire.— The  Batavians, 
uniler  Civilis,  revolt  from  the  Romans,  over 
whom  they  obtain  two  great  victories. 

70.  Vrspiisian  orders  the  capitol  to  be  rebuilt, 
the  first  stone  of  which  was  laid  on  the  2lst 
of  June.— Titus,  son  of  Ve.spasian,  sent  by 
the  emperor  to  besiege  Jenisalem  — The 
Jewish  temple  burnt,  notwithstanding;  the 
endeavours  of  Titus  to  preserve  it.— Jerusa- 
lem taken  Sept.  7,  and  destroye<l  l)y  Titus, 
which  ends  the  Jewish  war.  Josephus  rec- 
kons that  not  less  than  eleven  hundred  thou- 
sand iHjrsons  (jerished  in  this  siege,  by  fire, 
swoni,  misery,  ,ind  famine.  If  to  this  num- 
ber be  ;idded  all  that  were  killed  in  the  se- 
veral battles  fought  out  of  Jenisalem,  anil  in 
the  taking  of  the  several  towns  which  the 
Romans  stormed,  it  will  t)e  found  that  the 
Jews  lost  in  'he  whole  course  of  the  Wiu", 
one  million  three  huiuirrd  and  fiftysevtn 
thousar  '  six  hundred  and  sixty  mr^  The 
number  of  prisoners  during  the  «ar.  ac 
cording  to  the  same  \v  .torian,  amounted  to 
ninety-seven  thousand  ■'  See  on  Matt.  xxiv.3l. 

71  Magnificent  triumph  of  Vespasian  for  his 
victories  over  the  Jews.— Peace  being  re-cs- 


1-emarkable  eveniSk 


AD. 

tablished  in  the  world,  the  temple  of  Janua 
is  shut.  This  is  the  sixth  tinie  of  its  being 
shut,  according  to  Orosius. 
•i.  Comraagena  is  made  a  Roman  province. 
— Vologeses,  king  of  Parlhia,  molested  by  the 
Alans,  a  Scythian  people,  who  overrun  Me- 
dia .ind  Armenia. 

73.  Rhotles,  Samos,  and  the  neighbouring  Is- 
lands, formed  into  a  province,  under  the 
name  of  the  Cyclades,  or  island  province. 

74.  \'espasian,  who  ha<l  made  his  son  Titus  hii 
colleague  in  the  censorship,  celebrates  with 
him  the  ceremony  of  closing  the  Lxtstrum: 
and  of  numbering  the  Roman  citizens. 

7.3.  Dedication  of  the  lempie  of  Per.e.  Ves- 
pasian places  in  it  the  golilen  vessels  bo- 
longing  to  the  tenipie  of  Jerusalem,  and  a 
great  nuniljer  of  the  finest  performaiices  of 
the  best  painters  and  sculptors.— Nero's  co- 
lossus, erected  by  his  order  at  the  entrance 
of  the  golden  palace,  is  dedicated  to  Ajollo, 
or  the  sun,  liy  Vespasian. 

76.  Three  cities  in  the  island  of  Cypnis,  de- 
stroyed by  an  earthquake. 

77.  Dreadful  iilague  in  Rome,  through  which 
ten  thousand  persons  are  said  to  have  died 
in  one  day' 

78.  AericOia  appointed  governor  of  Britain. 

79.  Vespasian  dies,  after  a  reign  of  nine  years, 
c-leven  months,  and  twenty-four  days,  and 
is  succeeded  in  the  Roman  empire  by  his 
son  T/fi?».— Dreadful  eruption  of  mount 
Vesuvius,  which  devastated  a  considerable 
part  of  Campania.— Death  of  the  elder  Pliny, 
who  was  suffocated  by  the  smoke  and  ashes 
from  the  mountain,  while  employed  in  ex- 
amining this  dreadful  phenomenon. 

80.  Die. (ffu!  pestilence. -Terrible  fire  at  Rome, 
which  raged  with  great  violence  for  three 
days  and  three  nights.  Jlaiiy  of  the  public 
buildings  were  de>troyed,aniong  which  were 
the  pantheon,  the  Octavlan  library,  and  the 
capitol,  which  had  not  l)een  Ions  rebuilt — 
Dedication  of  the  amphitheatre  begun  by 
Vespasian,  and  finished  by  Titus. 

81.  Titus  dies  on  Sept.  13,  after  a  reign  of 
two  years,  two  months,  and  twenty  daysj 
and  is  surceeded  in  Ihe  Roman  empire  by 
his  brother  Doniitian. 

83.  Doniitian's  expedition  against  the  Catti,  a 
people  of  Germany.  The  emperor  returns 
without  having  seen  the  enemy,  and  causes 
triumphal  honours  to  be  decreed  him.  It  is 
supposed  that  about  this  time  he  received 
the  surname  oi  Grrnmnirvs. 

84  Sabinus  is  made  colleague  with  Domitian 
in  the  consulate :  his  prfenomrn  is  not 
known  ;  but  he  is  supposed  to  be  the  same 
with  Opiiius  Sabinus,  who  lost  his  life  soon 
after  in  the  Dacian  war.— The  Caledonians 
defeated  by  Agricola,  with  the  loss  of  10,000 
men.  The  ornaments  of  triumph  are  de- 
creed the  victor.— The  fleet  of  Asrirola  sailed 
round  Great  Britain :  before  this  circum- 
navigation was  made,  the  Romans  were  not 
sure  that  Britain  was  an  island. 

85.  Domitian  orders  the  nativity  of  all  the 
great  men  in  Rome  to  be  cast ;  and  such  as 
were  said  to  be  born  for  empire  he  destroyed. 
—Philosophers  banished  from  Rome  by  Do- 
mitian.—The  Nasamonians  revolt  from  the 
Romans,  but  are  subdued  by  Flaccus.— Fiil- 
viusis  made  colleaijue  with  the  emperor  this 
year  in  the  consulate  ;  his  prnpnomen  is  not 
know  n.  This  Fulvir.s  is  supposed  to  be  ei- 
ther T.  Aurelius  Fulvius,  or  Fulviiis,  the 
grandfather  of  the  emperor  TitnsAntoninus. 

86.  Institution  of  Capitoline  games— The  Da- 
cian war  began  this  year,  accordins  to  Euse- 
bius—The  Dacians  enter  the  Roman  pro- 
vinces, and  make  great  depredations:  but 
are  at  last  completely  overthrown  by  Juli- 
an us. 

3?.  The  secular  games  celebrated  at  Rome 
this  year,  not  because  it  was  the  termina- 
tion of  an  even  century,  from  the  buildin" 
of  the  city ;  but  through  the  mere  caprice  of 
the  emperor. 

89.  Domitian  banished  the  astrologers  fVom 
Rome. 

90.  The  Marcomans,  &c.  having  defeated  the 
emperor,  the  latter  makes  peace  with  Dece- 
balus,  king  of  the  Dacians,  and  allows  him  a 
vearlv  pension,  which  is  never  demanded. 
He  as'sumes  the  surname  of  Dacicus. 

91.  Domitian  changes  the  names  of  the  months 
of  September  and  October,  and  calls  them 
Jermanicus  and  Domitianus;  which  con- 
tinued only  during  his  life.— About  th-s  time 
the  temple  of  Janus  is  a?ain  shut— Cornelia, 
chief  of  the  vestiils,  accused  by  the  emperor 
o."  incontinence,  is  buried  alive. 

92.  About  is  time  happened  the  revolt  of 
L.  Antonius,  who  commanded  on  the  Upper 
Rhine  He  is  defeated  and  killed.— The  king- 
dom of  Chalcis.  united  to  the  Roman  omplre. 

9=1.  Death  of  Agricola,  the  governor  of  Britain, 
on  the  23rd  of  August,  in  the  year  when 
CoUega  and  Priscus  were  consuls— The  Sar- 
matians  revolt,  but  are  soon  quelled  by  Do- 
mitian ;  in  consequence  ot  v^hich  he  carries 
455 


Chronology  of 


TABLE  II. 


remarkable  evenU 


AD. 

a  laurel  crown  to  the  capitol,  and  consecrates 
It  to  Jupiter.  ^  .      ... 

94.  Philosophers  and  scientific  men  banisnea 
Rome  by  an  order  of  the  senate.  Epictetus, 
the  famous  sioic  philosopher,  was  among  the 
number  of  the  exiles. 

S5.  Comraenc€ment  of  the  second  persecution 
against  the  Christians. -About  this  time  bt. 
John  was  thrown  into  a  cauldron  of  boiling 
oil,  near  the  Latin  gate  at  Rome ;  but  being 
miraculously  preserved,  is  afterward  ba- 
nished to  Patmos,  where  he  is  supposed  to 
have  written  his  Revelation  some  time  in 
the  course  of  this  or  the  following  year.— 


A  D 

Aciiius  Glabrio.who  had  been  consul  A.U.C. 
844,  is  put  to  death  by  order  of  the  emperor. 

96.  Domitian  killed  in  his  palace  by  some  of 
his  freedmen,  after  a  tyrannical  reign  of  fif- 
teen years  and  five  days.  He  was  the  last 
of  the  twelve  Csesars,  and  is  succeeded  in 
the  empire  by  Nerva 

97.  Death  of  Virginius,  the  consul,  in  the 
eighty-third  year  of  his  age.  Tacitus,  who 
was  at  this  time  consul  by  subrogation,  pro- 
nounces his  funeral  oration.— Trajan,  who 
commanded  the  army  in  Lower  Germany, 
adopted  by  Nerva. 

)8.  Nerva  dies,  January  21,    after  having 


reigned  one  year,  four  months,  and  eight 
days,  and  is  succeeded  in'  the  empire  by 
Trajan,  a  Spaniard.— The  Chamavians  and 
Angrivarians  defeat  the  Bructerians,  with 
the  loss  of  60,000  men. 

99  Trajan,  who  was  in  Germany  when  he 
was  proclaimed  emperor,  enters  Rome  with 
out  the  leaist  parade. 

100.  Adrian,  afterward  emperor,  married  to 
Sabina,  daughter  of  Trajan's  nephew.— The 
death  of  St.  John  the  apostle  and  evangelist 
is  generally  supposed  to  have  bappeoes 
about  this  time. 


END  OP  VOLUME  FIVE. 


.  } 


PREFACE  TO 
THE  EPISTLE   TO  THE  ROMANS. 


That  St.  Paul  was  the  author  of  this  epistle,  and  that  it 
possesses  every  evidence  of  authenticity  that  any  work  of  the 
kind  can  possess  ;  or  that  even  the  most  I'astidious  scepticism 
can  require;  have  been  most  amply  proved  by  Dr.  W.  Paley, 
archdeacon  of  Carlisle,  in  his  work  entitled  "  Horct  Paulinae. ; 
or,  the  Truth  of  the  Scripture  History  of  St.  Paul  evinced,  by 
a  comparison  of  the  epistles  wliich  bear  liis  name,  with  the 
Acts  of  the  Apostles,  and  with  one  another." 

Of  this  apostle  I  have  spoken  at  large  in  the  notes  on  the 
preceding  book ;  and  especially  in  the  observations  at  the  close 
of  the  ninth  chapter ;  to  which  I  beg  leave  to  refer  the  reader. 
It  will  be  sufBcient  to  state  here,  that  Saul,  (afterward  called 
Paul,)  was  born  in  Tarsus,  a  city  of  Cilicia,  of  Jewish  parents, 
who  possessed  the  right  of  Roman  citizens :  (see  the  note  on 
Acts  xxii.  28.)  that  when  young  he  was  sent  to  Jerusalem  for 
the  purpose  of  receiving  a  Jewish  education  :  that  he  was 
there  put  luider  the  tuition  of  the  famous  Rabbi  Gamaliel, 
and  was  incorporated  with  the  sect  of  the  Pharisees,  of  whose 
•yslein  he  imbibed  all  tlie  pride,  self-confidence,  and  into- 
lerance, and  distinguished  himself  as  one  of  the  most  invete- 
rate enemies  of  the  Christian  cause;  but  being  converted  by 
a  most  singular  interposition  of  Divine  Providence  and  grace, 
he  became  one  of  the  most  zealous  promoters  and  successful 
defenders  of  the  cause  which  he  had  before  so  inveterately 
persecuted. 

Though  this  epistle  is  directed  to  the  Romans,  yet  we  are  not 
to  suppose  that  Romans,  in  the  proper  sense  of  the  uord,  are 
meant ;  but  rather  those  who  dlcelt  at  Rome,  and  composed 
the  Christian  church  in  that  city  :  that  there  were  among 
these,  Romans,  i)roperly  such,  that  is,  heathens  wlio  had  been 
converted  to  the  Christian  faith,  there  can  be  no  doubt :  but 
that  the  principal  part  of  the  church  in  that  city,  seems  to  have 
been  formed  from  Jews,  sojdurners  at  Rome;  and  from  such 
us  were  proselytes  to  the  Jewish  i-eligion. 

H7ie?i,  or  by  whom  the  Gospel  was  first  preached  at  Rome, 
cannot  be  ascertained.  Those  who  assert  that  St.  Peler  was 
its  founder,  can  produce  no  solid  reason  for  the  svippnrt  of 
their  opinion.  Had  this  apostle  first  preached  the  Guspel  in 
that  city,  it  is  not  likely  that  such  an  event  would  have  been 
unnoticed  in  the  Acts  of  the  Apostles;  where  the  labours  of 
St.  Peter  are  particularly  detailed  with  those  of  St.  Paul, 
which  indeed  form  the  chief  subject  of  that  book.  Nor  is  it 
likely  that  the  author  of  this  epistle  should  have  made  no  re- 
ference to  this  circumstance,  had  it  been  true.  Those  who 
say  that  this  church  was  founded  by  these  two  apostles  con- 
jointly, have  still  less  reason  on  their  side;  for  it  is  evident 
from  chap.  i.  8,  &c.  that  St.  Paul  had  never  been  at  Rome, 
previously  to  his  writing  this  epistle.  It  is  most  likely  that 
lio  apostle  was  employed  in  this  important  work ;  and  that 
the  Gospel  was  first  preached  there  by  some  of  those  persons 
who  were  converted  at  Jerusalem  on  the  day  of  pentecost ; 
for,  we  nnd  from  Acts  ii.  10.  that  there  were  then  at  Jerusa- 
lem, strangers  of  Rome,  Jews,  and  prnselt/tes  ;  and  these,  on 
their  return,  would  naturally  declare  the  wonders  thev  had 
■witnessed;  and  proclaim  that  truth  by  which  they  themselves 
had  received  salvation.  Of  Rome  itself,  then  the  metropolis 
«f  the  .world,  a  particular  account  has  been  given  in  the  note 
■en  .Keif.,  chap,  .xviii.  16.  to  which  the  reader  is  requested  to 
refer. 

The  occasion  of  writing  this  epistle,  may  be  easily  collected 
from  the  epistle  itself  It  appears  that'st.  Paul  had  been 
made  acquainted  with  all  the  circumstances  of  the  Christians 
at  Rome,  by  means  of  Aquila  and  Priscilla,  (see  chap.  xvi.  3.) 
and  by  other  Jews  who  had  be^?n  expelled  from  Rome,  by  the 
decree  of  Claudius,  (mentioned  Acts  xviii.  2  )  and  finding  liiat 
it  was  composed  partly  nf  heathens,  converted  to  Christianity ; 
and  partly  of  Jews,  who  had,  with  many  remaining  preju- 
dices, believed  in  Jesus  as  the  true  Messiah  ;  and  that  many 
contentions  arose  from  the  claims  of  the  Gentile  converts  to 
eqaal  privileges  with  the  Jews ;  and,  from  the  absolute  re- 
fu.sal  of  the  Jews  to  admit  these  claims,  unless  the  Gentile  con- 
verts became  circumcised,  he  wrote  this  epistle  to  adju^  and 
«etlle  these  diflerences. 

Dr.  Paley,  with  his  usual  perspicuity,  has  shown  that  the 
principal  object  of  the  argumentative  part  of  the  epistle,  is, 
'To  place  the  Gentile  convert  upon  a  parity  of  situation  with 
the  Jewisli,  in  respect  of  his  religious  condition  and  his  rank 
In  the  Divine  favour."  The  epistle  supports  this  point  by  a 
variety  of  arguments  ;  such  as,— 1st.  That  no  man,  of  either 
description,  was  justified  by  the  works  of  the  law— for  this 
plain  reason,  that  no  man  had  perfoniiod  them  ;— 2d.  That  it 
became  therefore  necessary  to  appoint  another  medium,  or 
condition  of  jusliticaUon,  in  which  new  medium  the  Jewisli 
peculiarity  was  merged  and  lost ;— 3d.  That  Abraham's  own 
justiflcatiou  was  antecedent  \.o  the  laic,  and  independent  of 
It;— 4th.  That  the  Jewish  converts  were  to  consider  the  law 
a«  now  dead,  aad  themselves  as  married  to  another;— 5th. 


That  what  the  law  in  truth  r^uld  not  do,  in  that  it  wag  weak 
through  the  flesh,  God  had  done  by  sending  his  Son;— 6th. 
That  God  had  rejected  the  unbelieving  Jews,  and  had  substi- 
tutetl  in  their  place,  a  society  of  believers  in  Christ;  collected 
indifferently  from  Jews  and  Gentiles  — Therefore,  in  an  epis- 
tle directed  to  Roman  believers,  the  point  to  be  endeavoured 
after  by  SL  Paul,  was  to  reconcile  the  Jewish  converts  to  the 
opinion  that  the  Gentiles  were  admitted  by  God  to  a  parity  of 
religious  situation  with  themselves;  and  that,  without  their 
being  obliged  to  keep  the  law  of  Moses.  In  this  epistle,  though 
directed  to  the  Roman  church  in  general,  it  is  in  truth,  a  Jew 
writing  to  Jews.  Accordingly,  as  often  as  his  argument  leads 
him  to  say  any  thing  derogatory  from  the  Jewish  institution, 
he  constantly  follows  it  by  a  softening  clause.  Having,  chap, 
ii.  28,  20.  pronounced  "  that  he  is  not  a  Jew  who  is  one  out- 
wardly ;  nor  that  circumcision,  which  is  outward  in  the  fleslj," 
he  adds  imnieil  lately,  "What  advantage  then  hath  the  Jewl 
or  what  profit  is  there  in  circumcision  1  Much  every  way." 
Having,  in  the  third  chap.  ver.  28.  brought  his  argument  to 
this  formal  conclusion,  "that  a  man  is  justified  by  faith,  with- 
out the  deeds  of  the  law,"  he  presently  subjoins,  ver.  31.  "Do 
we  then  make  void  the  law  through  faith  1  God  forbid  !  Yea, 
we  establish  the  law."  In  the  seventh  chap,  when  in  ver.  6. 
he  had  advanced  the  bold  assertion,  "that  now  we  are  deli- 
vered from  the  law,  that  being  dead  wherein  we  were  held;" 
in  the  next  verse  he  comes  in  with  this  healing  question, 
"What  shall  we  say  theol  Is  the  law  sin  7  God  forbid! 
Nay,  I  had  not  known  sin  but  by  the  law."  Having  in  the 
following  words  more  than  insinuated  the  inefllcacy  of  the 
Jewish  law,  chap.  viii.  3.  "for  what  the  law  could  not  do, 
in  that  it  was  weak  through  the  flesh,  God  sending  his  own 
Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  condemned 
sin  in  the  flesh  ;"  after  a  digression  indeed,  but  that  sort  of  a 
digression,  which  he  could  never  resist,  a  rapturous  contem- 
plation of  his  Christian  hope,  and  which  occupies  the  latter 
part  of  this  chapter  ;  we  find  him  in  the  text,  as  if  sensible 
that  lie  had  said  something  which  would  give  ofl'ence,  return 
ing  to  his  Jewish  brethren  in  terms  of  the  warmest  aflection 
and  respect;  "  I  say  the  truth  in  Christ  Jesus,  I  lie  not:  my 
conscience  also  bearing  me  witness  in  the  Holy  Ghost,  that  I 
have  great  heaviness  and  continual  sorrow  in  my  heart;  for  I 
could  wish  that  myself  were  accursed  from  Christ /or  my  bre- 
thren, my  kinsmen  according  to  the  Jle.ih,  who  are  Israelite*, 
to  whom  pertainelh  the  adoption,  arid  the  glory,  and  the  cove- 
nants,  and  the  giving  of  the  law,  and  the  service  of  God,  and 
the  promises;  whose  are  the  fathers ;  and  of  whom,  as  con- 
cerning the  flesh,  Christ  came."  When  in  the  31st  and  32d 
verses  of  the  ninth  chapter,  he  represented  to  the  Jews  the 
error  of  even  the  best  of  their  nation,  by  telling  them  that 
"  Israel,  which  followed  after  the  law  of  righteousness,  had 
not  attained  to  the  la^v  of  righteousness,  because  they  sought 
it  not  by  faith,  but  as  K  were  by  the  works  of  the  law,  for  they 
stiimbl'>d  at  that  stumbling-stone ;"  he  takes  care  to  annex  to 
this  declaration,  these  conciliating  expressions;  "Brethren, 
my  heart's  desire,  and  prayer  to  God  for  Israel  is,  that  Ihcr 
might  be  saved;  for  I  bear  them  record,  that  they  have  a  zea'l 
of  God,  hut  not  according  to  knowledge."  lastly,  having, 
chap.  x.  20,  21.  by  the  application  of  a  passage  in  Isaiah,  in- 
siiiuating  the  most  ungrateful  of  all  propositions  to  a  Jewish 
ear,  the  rejection  of  the  Jewish  nation  as  God's  peculiar  peo- 
ple ;  he  hastens,  as  it  were,  to  qualify  the  intelligence  of  tlicir 
lall  by  this  interesting  exposition  :  "  I  say  then,  hath  God  cast 
away  his  people,  (i.  e.  wholly  and  entirely  7)  God  forbid  !  for 
I  also  am  an  Israelite,  of  the  seed  of  Abraham,  of  the  tribe  of 
Benjamin,  God  hath  not  cast  away  his  people  which  before- 
kytew ;"  and  follows  this  thought  throughout  the  whole  of 
the  eleventh  chapter,  in  a  series  of  reflections  calculated  to 
sooth  the  Jewish  converts,  as  well  as  to  procure  from  their 
Gentile  brethren,  respect  to  the  Jewish  institution.  Dr.  Paley, 
drawing  an  argument  from  this  manner  of  writing  in  behalf 
of  the  genuijieitess  of 'this  epistle,  adds,  "  Now,  all  this  is  per- 
fectly natural.  In  a  real  SL  Paul,  writing  to  real  converts,  it 
is,  what  anxiety  to  bring  them  over  to  his  persuasion  would 
naturally  produce;  but  there  is  an  earnestness  and  a.person- 
alily,  if  I  may  so  call  it,  in  the  manner,  which  a  cold  forgery, 
I  apprehend,  would  neither  have  conceived  nor  supported." 
//orrE  Paulina,  p.  49,  <ic.  / 

From  a  proper  consideration  of  the  design  of  the  apostle  in  g 
writing  this  epistle,  and  from  the  tiature  and  circumstances 
of  the  persons  to  whom  it  was  directed ;  much  light  may  bo 
derived  f(jr  a  proper  understanding  of  the  epistle  iUelf.  W  here 
the  reader  considers  that  the  church  at  Rome  was  composed 
of  heathens  and  Jews :  tliat  the  latter  were  taught  to  consider 
themselves  the  only  people  on  earth,  to  whom  the  Divine  fa- 
vour extended :  that  these  alone  had  a  right  to  all  the  blessing* 
of  the  Messiah's  kingdom  :  that  the  giving  them  the  law  and 
the  prophets,  which  had  not  been  jiven  to  any  other  peofl* 


Preface. 


ROMANS. 


Preface 


■was  the  fullest  proof  that  these  jirivileges  did  not  extend  to  the 
nations  of  the  earth;  and,  that  though  it  was  possible  for  the 
Gentiles  to  be  Kavcd,  vet  it  must  be  in  consequence  of  their 
becominz  circuvicixe'd,  and  taking  on  them  t)ie  yoke  of  the 
/atr.— When,  on  the  other  liaiid,  the  reader  considei-s  the  Ro- 
man (Jentll(«,  wlio  foniifd  the  other  part  of  tlie  church  at 
Rome.  :ls  educated  in  the  most  perfect  contempt  of  Judaisjii, 
and  o(  the  Jejes,  wlio  were  deemed  to  be  liaters  of  all  man- 
kind, and  degraded  with  the  silliest  superstitions;  and  now 
tvidently  rejected  and  abandoned  by  tliat  (Jod,  in  whom  they 
professed  to  trust;  it  is  no  wonder  if,  frfim  tliese causes,  many 
contentions  and  scandals  arose;  espcciallj'  at  a  time  when  the 
epirit  M  Christianity  was  but  little  understood;  and  amon^ 
a  people  too  who  do  not  njipear  to  have  liad  any  apostolical 
.'lutliority  i^tablished  among  them,  to  compose  feuds,  and  set- 
tle religious  dilleronces. 

Tliat  the  apostle  had  these  things  particularly  in  his  eye,  is 
evident  (roiu  tlie  Epistle  itsoll".  His  lirst  object  is  to  confound 
the  pride  both  oi  xXn-Jetcs  sniX  the  (Jendlex  ;  and  this  he  dot«  by 
tihowing  ihe  /or?ner  that  they  had  broken  their  owh  lain,  and 
consequently  forfeited  all  the  privileges  which  the  obedient 
had  a  right  to  expect : — he  shows  the  latter,  tliat  however  they 
might  boast  of  eminent  men,  who  had  been  an  honour  to  their 
country  ;  neverthel.rss,  the  Gentiles  (is  a  people,  were  degraded 
by  the  basest  of  crinus,  and  tlie  lowest  idolatry: — that,  in  a 
word,  the  fienlilcs  bad  as  little  cause  to  boast  in  their  philoso- 
■pherx  as  the  Jews  had  to  boast  in  the  faith  and  piety  of  their 
aiiceslum  ;  for  all  had  sinned,  and  come  short  of  the  glory  of 
irod.  This  subject  is  particularly  handled  in  "the  five  hrst 
I  haptcrs  ;  and  often  referred  to  in  other  places. 

Concerning  the  time  in  which  this  Epistle  was  written,  there 
is  not  much  difference  of  opinion :  it  is  most  likely  tliat  it  was 
written  about  A.  1».  08,  when  Paul  was  at  Corinth,  see  chap. 
,Tvi.  2'X  c/inferred  with  1  Cor.  i.  14.  and  Rom.  xvi.  1.  confer- 
red with  2  Tim.  iv  20.  It  appears  from  cha)).  .\vi.  22.  that 
Paul  did  n(H  \vrite  this  Epistle  with  his  oicyi  hand,  but  used  a 
person  cnlled  'J'ertias,  us  his  amanuensis;  and  that  it  was 
sent  by  tlie  hands  of  i'hmlie,  a  deaconess,  (ovaav  itaKovov)  of 
the  church  of  Ce-ichrea,  which  was  the  eastern  port,  on  the 
i.-thmus  of  Corinth. 

From  internal  evidence.  Dr.  Paley  has  demonstrated  the 
authenticity  of  this  Epistle,  and  its  e.xistence  in  the  ancient 
Anlehierony^nian  versions,  and  iXn  Syriac,  as  well  as  its 
being  mentioned  bv  the  Apostolic  Fathers,  Barnabas,  chap. 
xii.  13.  riewetis  jiomatius,  Ep.  i.  c.  i.  30,  32,  35,  46.  Igna- 
tius, Epist.  ad  Ephes.  20.  ad  .Sniyrn.  !■.  ad  Trail.  8.  and  Poly- 
car  n.  ,T  and  C.  and  by  all  succeeding  writers,  put  it  beyond 
Jill  dispute. 

Of  the  fourteen  epistles  attributed  to  .St.  Paul,  (thirteen  only 
of  whicli  bear  his  name,)  this  has  been  reckoned  theirs/  in 
importance,  though  certainly  not  in  order  of  time ;  for  there 
is  every  reason  to  believe  that  both  the  Epistles  to  the  TVies- 
salonians,  that  to  the  Cralutians,  those  to  the  Corinthians, 
the  lirst  to  Timothy,  and  that  to  'J'itus,  were  all  written  be- 
l<)re  the  Epistle  to  the  Romans.  .See  the  dates  of  the  books  of 
the  New  IVKlament,  in  the  Chronological  'I'ables  at  the  end 
of  the  Acts  of  the  .\postles,  itc. 

In  the  arrangement  of  the  episths,  nothing  seems  to  have 
been  consulted  besides  the  length  of  the  epistle,  the  character 
of  the  writer,  and  the  importance  of  the  place  to  which  it  was 
fient.  Rome  being  the  mistress  of  the  world,  the  Epistle  to 
that  city  was  placed  first.  Those  to  the  Corinthians,  because 
of  the  great  importance  of  their  city,  next:  Galalia,  Ephesus, 
Philijipi,  Colosse,  and  Thessalonica,  follow  in  graduated  or- 
der. Timothy.  Titus,  and  Philemon,  succeed  hi  the  same 
way:  and  the  Epistle  to  the  Ifcbrpics,  because  the  author  of 
It  was  long  in  dispute,  was  placed  at  ttie  end  of  the  Epistles  of 
I'aul,  as  being  probably  v.ritton  by  him.  Jajnef,  as  bishop  of 
Jerusalem,  precedes  Peter;  Peter  precedes  John,  as  the  sup- 
jiosed  chief  of  tlie  apostles ;  and  John  the  beloved  discipfe, 
Jude.  The  book  of  the  Revelation,  as  being  lon^  disputed  in 
the  Christian  church,  was  thrown  to  the  conclusion  of  the 
New  Teslamcut  .Scriptures.  The  surnis,  or  chapters  of  the 
Koran,  were  disposed  in  the  same  sort  of  order;  the  longest 
being  put  fust,  and  all  the  short  ii7)es  thrown  at  tlie  end,  with- 
out any  regard  to  tVie  times  in  whicli  if  wa.s  pretended,  they 
were  re\-ealed. 

There  have  been  s^ome  doubts  concerning  the  language  in 
which  thi."  epistli'  was  written,  .fit/tti  Adrian  JJolton  endea- 
voured to  prove  that  St.  Paul  wrofi-  it  in  Syriac.  and  that  it 
v.-ns  translated  into  Ureek  by  Tcrtiiis:  but  tliis  supposition 
hriK  been  amply  refuted  by  Oriesbach.  f)tliei-s  think  that  it 
must  have  been  written  originally  in  Latin,  the  language  of 
the  people  to  whom  it  was  nddres.sed;  "for  although  tlie 
Oreek  tongue  was  well  known  in  Rome,  yet  it  was  the  laiu 
guage  of  the  great  and  the  learned;  and  it  is  more  natural  to 
fcuppose  that  the  njinstle  would  write  in  the  language  of  the 
common  people,  as  iho.se  were  most  likely  to  be  his  chief  rea- 
ders, than  in  that  of  the^7f</^  and  the /i"<ir)iP(/."  This  argu- 
ment is  more  specious  than  solid.  1.  It  is  certain  that  at  this 
time,  the  Oreek  language  was  very  generally  cultivated  in 
Home,  as  it  was  in  most  port?  of  the  Uomnn  empire.  Cicero 
pro  Arch  10.  says  (irtp.ca  leguntur  in  omnibus  fere  getiti- 
trus :  Latinn,  suisfinibus,  e.riguis  sane  continentur.  "The 
♦<r.ok  writiu.^s  are  read  in  almost  all  nations;  those  of  the 
Latin  wuhin  their  own  narri>w  limits."  Tacitus,  Orator.  29. 
..bservf^,  Kuym-  nulmt  irfans  delegatur  GriTrxLlm  nlicui  an- 
,ti.o*.  ">>jw  the  ne«-')orn  child  is  put  under  the  care  of 
•1 


lla 
est? 


some  Greek  maid;"  and  this  undoubtedly  for  the  purpose  ot 
its  learning  to  speak  the  (ireek  tongue.  And  Juvenal,  .Sat.  vi. 
ver.  1S4.  ridicules  this  allectation  of  his  countrymen,  which  ix. 
his  time  appears  to  have  been  carried  to  a  most  extravagant 
cvceKS. 

Nam  quid  rancidius,  nuhm  qnbd  sc  non  putat  v 
Fortnosum,  nisi  qua:  de  Tuscd  Gra!cula  facta  est 
J)e  Sulmunensi  mera  CecropLs?  Ojinia  Gr«ce, 
Ciira  sit  turpe  magis  7ioslris  nescire  Latine. 
Hoc  sermone  parcH?,  /loc  Iram,  Gaudia,  Curas, 
Hoc  cuncia  effundunt  animi  secreta.    Quid  ultra? — 
"  For  what  so  nauseous  and  affected  too. 
As  those  that  think  they  due  perfection  want 
Who  have  not  learned  to  lisp  the  Grecian  cant  ? 
In  Greece  their  whole  accomplishments  they  seek : 
Tlieir  fashion,  breeding,  language,  must  be  Greek : 
But  raw  in  all  that  dor-s  to  /fo/^ie"  belong. 
They  scorn  to  cultivate  their  mother-tongue. 
In  Greek  they  Hatter,  all  their  fears  they  speak. 
Tell  all  their  secrets,  nay,  they  scold  in  Greek." 

DnVDEN. 

From  these  testimonies  it  is  evident,  that  the  Greek  was  a 
common  language  in  Rome  in  the  days  of  the  apostle ;  and 
that,  in  writing  in  this  language,  which  he  probably  under- 
stood better  than  he  did  Latin,  he  consulted  the  taste  and  pro- 
pensity of  the  Romans ;  as  well  as  the  probability  of  his  epistle 
being  more  extensively  read,  in  consequence  of  its  bcin^; 
written  in  Greek. 

2.  But  were  these  arguments  wanting,  there  are  others  ot 
great  weight,  that  evince  the  propriety  of  choosing  this  lan- 
guage in  preference  to  any  other.  The  Sacred  Writings  of  the 
Old  Testament  wei-e,  at  that  time,  confined  to  two  languages--, 
the  Hebrew  and  the  Greek.  The  former  was  not  known  out 
of  the  confines  of  Palestine;  the  hifer  over  the  whole  Roman 
empire;  and  the  Latin  tongue  appears  to  have  been  iw 
much  confined  to  Italy  as  the  Hebrew  was  to  Judea.  The 
epistle,  therefore,  being  d<:«igned  by  the  ."Spirit  of  God,  to  be  of 
general  use  to  the  Christian  churches,  not  only  in  Italy,  but 
through  Greece,  and  all  ^l.si«  Minor,  where  the  Greek  lan- 
guage was  spoken  and  understood ;  it  was  requisite  that  tha 
instructions  to  be  conveyed  by  it  should  he  put  in  a  language 
the  most  generally  known;  and  a  language  too  which  wa.s 
tlien  in  high,  and  in  daily  increasing  credit. 

ii.  As  the  Jews  were  the  principal  objects  of  this  epLstle, 
and  they  must  be  convinced  of  the  truth  of  Christianity,  from 
the  evidence  of  their  own  Scriptures ;  and  as  the  Cri'ek  rer- 
sion  of  the  Septiiagint  was  then  their  univei'sal  textbook,  in 
all  Iheii-  dispersions;  it  was  absolutely  requisite  that  Ihe  epis- 
tle should  be  written  in  a  tongue  with  which  they  were  best 
acquainted;  and  in  which  their  acknowledgi-d -scriptures  were 
contained.  These  arguments  seem  concKisi\e  for  a  Greek 
and  not  a  Latin  original  of  this  epistle. 

From  Ihemanner  in  which  this  epistle  has  been  interpreted 
and  applied,  various  most  discordant  and  conflicting  opinions 
have  originated.  Many  conimentritors,  forgetting  th"  scope 
and  design  of  it,  have  applied  that  to  men  in  general,  whicli 
most  obviovsly  belongs  to  the  Jews,  as  distiuguislii'd  from  the 
Gentiles,  and  to  them  only.  From  this  one  mistake,  the  prin- 
cipal controversies  that  have  agitated  and  divided  the  church 
of  Christ,  concerning  the  doctrines  of  unconditional  reproba- 
tion and  election,  have  arisen.  Men,  eminent  for  their  talent.^ 
learning,  and  piety,  have  inteipreted  and  applied  the  whole 
on  thi.'S  mistaken  ground.  They  have  been  ojiposcd  by  others, 
not  at  all  tlieir  inferiors  either  in  religion  or  learning,  who 
not  attending'  properly  to  the  scope  of  the  apostle,  have  rather 
argued  from  the  perfections  of  the  Divine  nature,  and  the  ge- 
neral concurrent  sense  of  r'criptiue,  and  thus  pi'oved  that 
such  doctrines  cannot  comport  with  those  perfections,  nor 
witli  the  analogy  of  faith  ;  and  tliat  the  apostle  is  to  be  inter- 
preted according  to  these,  and  not  according  to  Ihe  apparent 
grammatical  import  of  the  phraseology  which  he  employs. 
On  both  sides  the  disputes  have  run  high;  the  cause  of  triith 
has  gained  little,  and  Christian  charity  and  candour  have  been 
nearly  lost.  Dispafsionate  men,  on  seeing  this,  ha\e  been 
obliged  to  e.xclaim — 

tant(P,ne  animis  caslestibus  iriv ! 

Can  sucli  fierce  zeal  ui  heavenly  bosoms  dwell  ? 
To  compose  these  differences,  and  do  justice  to  the  apostle, 
and  set  an  important  portion  of  the  word  of  God  in  ite  true 
and  genuine  light;  Dr.  .John  Taylor,  of  Norwich,  a  divine  wlio 
yielded  to  few  in  command  of  temper,  benevolent  feeling,  and 
deep  acquaintance  with  the  Hebrew  and  Greek  >!criplures, 
undiTtook  the  elucidation  of  this  much  contro\erted  epistle. 
The  result  of  his  labours  was  a  paraphrase  and  n^ies  on  the 
whoh'  book,  to  which  is  preli.xed,  "  A  Key  to  the  apo.stolio 
Writings  ;  or  an  Essay  to  e.vplain  the  Gospel  Scheme,  and  the 
principal  words  and  phrases  the  apostles  have  used  in  de- 
scribing it."  4to.  17i;0,  fourth  edition.  This  Key,  in  the  main, 
is  a  most  invaluable  work  ;  and  has  done  great  justice  to  the 
subject.  Christians,  whether  advocates  for  general  or  parti- 
cular redemption,  niiglit  have  derived  great  service  from  thin 
work,  in  e.\plaining  the  epistle  to  tlie  Romans:  but  the  creed 
of  the  author,  who  was  an  Arian,  (for  he  certainly  cannot  be 
ranked  with  modern  Unitarians,)  has  prevented 'many  from 
consulting  his  book. 
To  bring  the  9<ihjerJ  (,f  this  epistle  b<"fore  the  reader,  into 


The  uTi'ffhial  and  nature 


ROMANS. 


of  the  Jewish  conatitutiotu. 


fairest  and  most  luminous  point  of  view  in  my  pouiT,  1  I  Chrint:  but  as  these  pcmls  are  seUloni  directly  touched  in  this 
ik  it  riplit  to  make  a  lurj/e  extract  from  this  Key,  slocriiig  I  introuuctory  Key,  the  rcadf^r  need  be  under  no  af 


Ihc 

tliink  it  riplit  to  make  a  larj/e  extract  from  this  AVy,  slocring  I  introuuctory  Key,  the  reader  need  be  under  no  appr<  hension 
as  clear  us  possible  of  those  points  in  which  my  own  creed  is  that  lie  shall  meet  with  any  thing  in  hostility  to  the  orthodoxy 
certainly  at  variance  with  that  of  my  author;  ejiuecially  in  of  liis  own  creed.  And  it  is  thus  far  only  that  1  intend  to  quote 
the  articles  o(  Original  Siti,  the  Atonement,  and  Deity  o/"' or  adopt  any  part  of  this  A'ei/. 

A  Key  to  the  Apostouc  Writings;  or,  an  Essay  to  explain  the  Gospel  Scheme,  and  the  principal  Words  and  Phrasks 
WHICH  THE  Apostles  have  l'sed  in  describlnu  it. 


^  1.  On  the.  Ori'HiixU  and  Nature  of  the 
Jewinh  Constitution  of  Re.lig^ion,  I.  God, 
the  t'ather  of  the  universe,  who  ha.s  exercised 
Ills  boundless  wisdom,  power,  and  jjoodncss, 
til  producliif;  various  bi  iml's  of  dill'crent  ca- 
pacities; whocreatc-il  tlieeiuUi,  and  appointed 
divers  climates,  soils,  and  .situations  in  it, 
liatli,  from  the  beginning  of  the  world,  intro- 
duced several  schemes  and  di-pi'nsations,  tor 
promoting  the  virtue  and  hapiiiiiess  of  his 
rational  creatures;  for  curiiiK  their  corrup- 
tion, and  preserving;  anionir  them  the  kiiow- 
leilse  and  worship  of  himself,  the  true  tioil, 
thft"po3sessor  of  all  being,  and  the  founlain 
of  all  'ood. 

2.  Ill  pursuance  of  this  grand  and  gracious 
•lesipn,  when,  ai)0ut  four  nnndred  years  after 
the  "rtfxxl,  the  frenerality  of  maiilvind  wcro 
(alien  into  Idolatry,  (a  vice,  which  in  those 
times,  made  its  lirst  apiiearaiice  in  the  wmlil.) 
and  served  otiier gods,  thereby  reno\uicing  al- 
legiance to  the  only  ti'ue  Goil,  the  .Maker  and 
Governor  of  he;iven  iiiid  earth  ;  He.  to  coun- 
teract this  new  and  prevailiui;  corruption, 
was  |)Iea.sed,  in  his  infinite  wi.sdom,  to  select 
one  fc mill/  of  the  earth,  to  Ix;  a  repository  of 
irut  knowledge,  and  the  patt(!ni  of  oliedience 
anil  rewiud  among  the  nations.  'J'hat,  as 
mankind  were  propiigated,  and  idolati"y  took 
its  rise,  and  w;is  disiierseu  from  one  part  of 
the  world  into  various  countries  ;  so  also,  the 
knowledge,  worship,  and  oliedicnco  of  the 
true  God,  might  be  propagated  and  spread 
from  nearly  the  same  (|uarter ;  or,  however, 
from  those  parts  which  tlien  were  most  fa- 
mous ;md  distinguishcil.  To  this  family  he 
particularly  ntvialed  himself  visited  tiicm 
with  several  public  and  remarkable  dispon- 
Kilions  of  providence;  aii.l  at  hist  fermed 
them  into  a  nation,  under  his  special  prolec- 
llon  ;  and  governed  thim  by  laws  delivered 
from  himself;  placing  Iheni  in  the  open  view 
of  the  world,  tirst  in  Kg^ypt,  ;uid  al"ter\vard  in 
the  land  of  Canaan. 

3.  The  head,  or  root  of  this  family  was 
Abraham,  the  son  of  Ternh,  who  lived  in  Cr 
of  the  Clmldees,  bcyoml  the  Enphratis;  his 
f;milly  was  infected  with  the  common  conta- 
gion of  idolatry,  ;is  appe.irs  from  Joshua  x.\i v. 
2,3.  "And  Jovhu;i  said  unto  all  the  prople. 
Thus  siiilh  the  I.oirlGod  of  Israel,  Your  f:i- 
tliers  dwelt  on  the  other  .side  of  the  floivl,  (or 
river  £/(;''""'")  in  old  time;  even  Tenih 
tlie  I'allier  of  Abiah:mi,  ;uid  the  f;ithcr  of  Na- 
chor :  and  they  served  other  gods.  And  I  took 
your  f;Uhcr  .\braham  from  the  other  side  of 
the  flood,"  &r.  And  the  apostle  I'aiil  inti 
mates  as  much,  Kom  iv.  3,  4,  .■;.  "For  what 
Eaitb  the  Scripture  Atnaham  believed  God, 
and  It  wxs  counted  unto  him  for  rlghtoous- 
ncss.  Now  10  him  that  workcth,  is  the  re 
Ward  not  reckoned  of  gricc.  but  of  debt.  But 
to  him  th:il  workelh  not,  but  liellmelh  on 
him  th;it  justifieth  the  nnsodlij,  his  laiUi  Is 
coiinlc'd  for  righteousness."  Abraliam  Is  the 
person  he  is  iliscoursliig  about ;  and  he  plain- 
ly hints,  though  he  did  not  care  to  siwak  out. 
th;it  even  Ahrttham  was  rharpeable  witli  not 
paying  ilue  reverence  and  worship  to  Gotl  t 
as  the  word  ASEBICS,  which  we  render  m«- 
godly.  properly  Imports. 

4.  But,  though  Abraliam  had  lieen  ;m  Idola- 
ter; God  w;is  ple.-i.sed,  in  his  infmllp  wisdom 
and  goodness,  to  single  him  out  to  be  the  head, 
or  root  of  that  fiuiiily  or  nation,  which  he  in- 
tendeil  to  sep;irate  to  himself  fiom  the  rest  of 
mankind,  for  the  fore-mentioned  (lunw.ses. 
Accordingly  he  appeared  to  him  in  his  n;iilve 
country,  aiid  ordered  him  to  leave  it,  :uid  Ms 
Idolatrous  kindn'd  :  and  to  remove  inio;i  dis- 
tant land,  to  which  be  would  dlrert  .in  1  con- 
duct him;  declaring,  at  the  same  time,  his 
covenant,  or  gnmt  of  mercy  to  him,  in  these 
words.  Gen.  xli.  I,  2,  3.  ■'  I  will  make  of  thee 
a  great  nation,  and  I  will  bless  thee,  and  ni;d;e 
thy  name  gre;il ;  and  tbou  slialt  be  a  blessing. 
And  1  will  bless  them  that  bless  thee,  ami 
curse  him  that  curseth  thee ;  and  in  llux;  sli;iU 
all  families  of  the  earth  be  blesseil.  •  So 
cju-talmy  did  God  make  himself  known  to 
Abraham,  that  he  was  satistied  this  w.is  ;i 
revelation  from  the  one  true  God ;  and  that  it 
w.as  his  duty  to  p;iv  nn  implTlt  oliedience  to 
It.  Accordingly,  upon  the  foot  of  this  taith,  he 
went  ont,  though  he  did  not  know  whiiher  he 
was  to  ?o.— The  ,s;inv  covenant,  or  promise  of 
blessings.  God  allerward,  at  sundrv  limes,  re- 
peated to  him:  paniruUulv  when  it  is  s;ud. 
Gen.  XV.  5.  "  ,\nd  the  Lord  brought  him  forth 
abroad,  and  said,  Look  now  towards  heavfii, 
and  tell  the  stars,  if  thou  be  able  to  number 
them:  and  he  said  unto  him,  sosb;d!  thvsced 
fce."    Here  ag:iin,  "  he  twlieveil  In  the'Lord, 


and  he  counted  it  to  him  for  righteousness.^' 
Also,  Gen.  xvii.  1—8.  he  repeals  and  cslalj- 
lished  the  same  covenant "  for  an  e\'erlasting 
coveii;uu  to  be  a  GikI  unto  him  and  his  seed 
after  him;"  promising  them  tJie  land  of  Ca- 
na.ui, /or  an  everlasting  pos.ie,isiijn ;  and  ap- 
pointing cinumcision  as  a  perpitu;il  token 
of  the  certaiiUr  and  perpetuity  of  this  cove- 
nant. Thus  Abraham  was  i.ikcn  into  God's 
covenant,  E:id  became  entitlcil  to  the  bless- 
ings it  conveyed;  not  because  he  was  not 
eliargeabl"  buiore  God  with  impiety,  irreli- 
gioii,  an.i  idouitry;  but  becaiLse  God,  on  his 
[i.-iit,  freely  forgave  his  prior  transgressions ; 
and  becau.se  Abrahavi,  on  his  jiart,  believed 
in  the  power  and  giKXlness  of  GikI  ;  without 
\Vhich  bclic'i'  .  persuasion,  that  tioil  was  both 
true  aiiu  aiiii;  lo  perforin  what  he  h;id  promi- 
sed, he  could  ha\e  paid  no  regard  loihe  Divine 
maiiifes!;itions ;  and  tonseriueiUIy,  must  have 
been  rejected  as  a  per.son  altogerher  inipro- 
lier  to  lie  the  head  of  that  family  which  God 
intended  to  set  apart  to  himself 

5.  And  as  a()7«/)am, so  likewise  his  seed, or 
[losterity,  were  at  the  same  lime,  ;md  before 
they  had  ;i  beiir.',  taken  uito  God's  covenant, 
.uid  entitled  to  the  blessings  of  it.  (Gen.  xvii. 
7.  I  will  esrahli^h  my  covenant  li.tirrcn  me 
and  thi'C,  and  t)ty  seed  after  thee,  &c.)  Not 
all  his  posterity,  but  only  those  whom  Gotl 
intended  in  the  promise ;  namely,  tirst  the 
nation  of  the  J'  ica,  who  hereby  became  par- 
ticul;irly  rekiicd  to  God,  and  inve.sted  with 
sundiy  iiiv;iluulili'  privileges ;  and  after  them 
the  believing  (it utiles,  who  were  reckoned 
the  children  oi  Abraham,  :is  they  should  be- 
lieve In  God  ;ls  Abraham  did. 

6.  For  about  two  hundred  and  fifteen  years, 
from  the  time  God  ordered  Alraha-m  to  leave 
his  n.ative  country, '  i  and  his  son  Isaac,  and 
grandson  Jacob,  sojoiriied  in  the  land  of  Ca- 
naan, under  the  S|ieci;il  protection  of  Ibvivcn, 
till  infinite  wisdnm  thought  tit  to  .^ind  the 
family  into  K;,!//)/,  thu  then  htad  iiii.ulers  of 
idolatry;  with  a  design  tlioy  sl.O'ilil  thi-n;  in- 
crea.se  into  a  n.ttioii ;  and  lln.-re,  notwitstanit- 
ing  the  cruel  opiiression  tliey  Ioiil'  groiuietl 
under,  they  multiplied  to  a  suriiiising  num- 
ber. At  length,  (iod  delivered  tlit;m  from  the 
servitude  of  E^ypt,  by  the  most  dreadful  dis- 
plays of  his  Almighty  power;  whereby  he 
demonstrated  himself  to  Im:  the  only  true  God, 

n  a  signal  and  complete  triumph  over  idol.s 


wrong,  low,  and  narrow  idea  of  this  selcc 
nation,  and  of  the  disjienEations  of  Goil  to 
w;uds  it,  if  \\  e  do  net  consider  it  as  a  beacon, 
or  a  liglu  set  upon  a  hill,  as  raised  up  to  be  u 
public  \  ouclicr  of  the  being  and  providence 
of  GwL  and  of  the  truth  of  the  revelation  de- 
livciTHl  to  them  in  all  ;iL'es,  and  in  all  pans  of 
the  world;  and  coiisccjiii-ntly,  that  the  Ui- 
vine  scheme,  in  relation  tothi:  Jewish  polity, 
li;id  relerencf  to  other  iicople,  and  even  to  «* 
;it  this  day.  as  well  as  to  the  Jews  th(  m.selves 
The  situation  of  this  nation,  lyiivj  upon  llie 
borders  of  Asia,  Europe,  and  Afriia,  Wsw 
very  convenient  for  such  a  gencr;d  nuipose. 

9.  It  is  liirthcr  ob.ser\aliIv;  tliat  this  sC-me 
was  wisely  calcuhitid  to  answer  great  ends 
under  all  events,  li  this  nation  loniinued 
obedient,  their  visibii-  inosperily  under  the  ' 
giiardianshiiiof  an  e.\tr:iuidiii:iry  piovidcnce, 
would  be  a  very  pioper  and  e.Meiisivi'  In- 
struction to  the  nations  of  llic  earth.  And  nu» 
doubt  so ;  for  as  tliey  were  obedient,  and  fa  . 
voured  with  the  signal  interpositions  of  the 
Divine  jiower:  their  ca.se  w:us  verv- useful  to 
thcii  1,'  i-hli(  ui.s.  On  the  other  hand,  if  they 
\\<-f  '..,-,  thJ-n  their  (a/r;;/.(r/(».  aiiit 

e.-i" '  .1  1  ',)  iii-i.iM>iiiiis,  would  iu;irly  an 
swrr  III:  :  i!ii'  luipo.^e,  by  spre;iding  the 
knowledgu  of  the  true  Goil  and  of  revelation, 
in  the  countries  wbeie  before  they  weie  rot 
known.  And  .  o  wisily  was  this  scheme  laid 
at  first  with  regard  to  the  l;iws  of  the  nation 
both  civil  ;uid  religious;  and  soc;aeluUy  has 
it  all  along  been  condiirii'd  liy  tin-  I)i\iiii> 
providence;  that  it  still  holds  uornl,  cMii  :il 
this  d:iy.  full  36U0  years  froui  the  lime  when 
it  tir^l  took  phice;  and  is  still  of  public  use 
forronfnniiiig  the  truth  of  re\elaiion.  Inn.-iiii. 
not  only  as  the  Chrisli;in  profession,  spieoil 
ovt-r  ;i  great  part  of  the  world,  has  grown  ou« 
of  thisrcheme;  but  as  th:  ./f  ics  tliemselve.->, 
ill  \  iitue  thireor  attir  a  ilispersion  of  abiMit 
1700  years,  over  ;ill  the  face  of  the  earth,  every 
where  in  a  .'^late  oi'  ignominy  ;ind  contenipt, 
have,  iiotwirlrstaiiding,  siilisi.-ted  in  great 
numbers,  diitiacl  and  .M|iai:ite  fioinajl  oiiuT 
ii;itions.  This  seems  lo  mi-  ;i  stundini;  mira- 
cli  ;  nor  c;in  I  a.>sign  it  to  any  other  c.ausi-, 
but  the  will  and  the  extraordiiK.ry  inte-|K5.-.;il 
of  He:iven  ;  when  I  consiiler  that,  of  all  the 
fimous  ii;dioiis  uftlie  woiM,  whomiL'hl  liaxn 
been  distiiiLHishud  tiom  others  with  eii::t 
adv:uit:igi',  ;iiid  the  naut  iIlii;trious  marks  of 


even  in  their  metropolis;  and  in  a  country  of  honour  :ind  renown,  ;is  the  Assiflians,  I'er- 
f;imc  and  eminence  among  all  the  nations !  sians,  Maccdonian-i,  Romans,  who  all,   tii 


round  ;ibout.  Thus  freed  from  the  vile.sl 
bond;igc,  God  formed  tliem  inloa  Kingdom,  of 
whieh  he  himseli'  wa.s  J-/Hg ;  g;n'ctlieiii  a  reve- 
lation of  his  ii;iinn:ind  will;  instituted  sundry 
ordin;inees  nt  worship,  fiiight  them  the  w.ay 
of  truih  :ind  life ;  set  liefore  them  v.irious  mo- 
tives to  duty,  promising  singuhir  blessings  to 
tle^ir  oliedieiiee  and  liilelity,  ;uid  Ihreateiiing 
disolx'dience  and  aposuicy,  or  revolt  fioni  his 
government,  with  very  heavy  judgments; 
especially  lh;it  of  lieing  e.>:i)elled  from  the 
Uuid  of  Ca«a<£;j,and  "  scattered  among  all  peo- 
ple, from  one  end  of  the  earth  unto  the  other." 
in  a  wretched  persecuted  state,  Deut.  xxviii. 
63— 6S.  Lev.  xxvi.  3,  4,  &c.  Having  settled 
their  conslitution,  he  leil  them  through  the 
wilderness,  where  he  disciplined  them  for 
forty  years  together;  m;ide  all  opposition  fall 


their  uirnsi,  held  the  empire  of  the  world,  and 
\v  ere,  with  great  iuiibition,  the  lords  of  man- 
kind ;  yet  these,  even  in  their  own  countiies. 
the  seat  of  their  ancient  glory,  are  (juite  ilis 
.solved;  anil  sunk  into  the  boc'ly  oi"m:inkiiid  ; 
nor  is  there  a  iierson  uiNin  e;uth  can  hrti.-j  La 
is  descended  from  lho>e  yeiioA  ned  ;iihl  iinpr. 
rial  luiccstors.  Where;is,  a  sm:dl  nation,  'jp- 
ntrally  despised,  and  widen  was,  lioih  by 
pagans  and  pretended  Christians,  for  maiiy 
ages,  h.'irassed,  per.seciiied,  buichcreil,  .'uul 
distressol,  as  the  most  dc'eslahle  of  all  p<opli- 
uiion  the  face  of  the  earth  ;  (iiccording  to  ihc 
piopbecy  of  Moses,  Deut.  xxviii.  63,  &c.  see 
Dr.  l':itrick's  commentary  upon  that  place.) 
and,  which  therefoie,  one  would  imagine, 
every  soul  that  belonged  lo  It  should  have 
ladly  disowned:  and  have  Uen  willine  the 


liefore  them  ;  and,  at  Ixst,  brought  them  to  I  oilioiisnamesliould  lie  entirely  CMinguished 


the  promised  l.an.l 

7.  Here  I  may  observe,  that  Goil  did  not 
choose  the  Israelites  out  of  any  partial  regard 
to  that  nation,  nor  liecaiisc  they  wero  better 
than  other  peoi>!e,  (Deut.  ix.  l,  .5.)  and  would 
always  observe  his  laws.  It  is  plain  he  knew 
the  contrary.  (Deut.  xxxl  iS.  xxxii  5, 6, 15.) 
It  was  indeed  with  great  pioprhty  ihiit, 
among  other  ;i.lvaiit.age.''.  he  gave  them  also 
that  of  being  descended  fiom  pioirenitors  11- 
histvious  for  piety  and  virtue;  and  that  lie 
gToniulitl  the  extniordinary  favours  thi 


yet,  I  say,  this  hated  nation  h;is  continued  in 
a  body  finite  distinct  and  separate  from  all 
other  iKoplc.  even  in  a  stale  of  dispersion  suid 
grievous  iM-rsecution,  for  about  iToii  years 
agrecablv  to  the  prediction,  l.sji.  xlvi.  vH.  ' 
will  make  a  full  end  nf  iilt  the  nations  whi- 
ther I  have  driven  thee  :  but  I  will  not  m::kc 
a  full  end  of  thee."  This  demonstrates  that 
the  wisdom  which  so  formed  tliem  into  a  pe- 
culiar bodv,  and  the  providence  which  has  so 
pre.served' them,  th.at  they  h.ave  almost  ever 
since  the  deluge,  subsisted  in  a  state  divided 


joyed,  uiion  Abraham's  faith  .iiid  olicli'enrc,  from  the  rest  of  mankind,  and  are  still  likely 
ue'i.  N.\ii.  Pi.  17,  IS.  But  it  was  not  out  of  re-  I  to  do  so.  is  not  human  but  rtU-iw:  For,  no 
■j:iiil  to  the  mo.-al  ch.»nicterof  the  .7»!r('.?/i  na  I  liuniiui  wisdom  nor  power  could  form,  or, 
tion  that  Go  1  cho.-rf;  them  :  any  other  n<atioii  I  however,couldexecute.  such  ;i  vastextenslve 
would  have  served  as  well  on  tlwt  account;  [  design.  Thus  the  vcr)'  being  of  the  Jews,  in 
hut  as  he  thought  fit  to  select  one  n.ation  ofi  Iheif  present  circum.stances,  is  a  standing 
the  world,  I  e  se!eriei1  them  otit  of  resjiect  tol  public  proof  of  the  tiii'h  of  revelation. 


the  plot  V  and  virlui;  of  their  ancestors.  Exod 
iii.  1.5.  vl.  3.  4.  5.  Deut  iv.  37. 
e.  It  should  al.solieciirefliUyobsened.that  Go<l 
selefied  the  Israiiilich  nation,  and  manifest- 
ed himself  to  them  by  \'arious  displays  of  his 
power  and  goodness  :  not  principally  for  their 
oirn  sakft^tci  m:ike  them  a  happy  and  flou- 
rishing iieople;  but  to  be  subservient  to  his 
own  high  and  gr«>at  designs  with  regard  to 
all  mankind.   And  we  shall  entertain'a  vcrj' 


6  11.  The  peculiar  Honours  and  Privtlege* 
of  the  Jewi-ih  Salinn.  irhile  they  vere  the 
peculiar  P'ople  of  God:  and  the  Tcrm»  sig- 
nifying those  Hcnoiu-s.  explained,  to.  Tha 
nature  and  dignity  of  the  foregoing  scheme, 
and  the  st;ite  and  privileges  of  the  Jeirish  na- 
tion, will  be  better  understood,  if  we  careftill)' 
obser\-e  the  particular  phrases  by  which  their 
relation  to  God,  and  his  favours  lo  them,  ar« 
expressed  in  Scripture. 


Of '  the  original  and  nature 


ROMANS. 


of  iht  Jewish  conslitutioru 


n.  As  God,  in  his  infinite  wisdom  and 
goodness,  was  pleased  to  prefer  tliem  before 
any  other  nation,  and  to  single  them  out  for 
the  purposes  of  revelation ,  and  preserving  the 
knowledge,  worship,  and  obedience  of  the 
true  God ;  God  is  said  to  choose  them,  and 
they  are  represented  as  his  c/iosen  or  elect 
people :  Deut.  iv.  37.  vii.  6.  x.  15.  "  The  Lord 
had  a  delight  in  thy  fathers-and  he  chose 
their  seed  after  tnera,  even  you  above  all  peo- 
ple." 1  Kings  iii.  8.  "Thy  servant  is  in  the 
midst  of  thy  people  which  thou  hast  chosen. 
a  great  people  that  cannot  be  numbered." 

1  Chron.  xvi.  13,  "  O  ye  seed  of  Israel  his  ser- 
vant, ye  children  of  Jacob  his  chosen  ones." 
Psal.  cv.  6.  .x.xxiii.  12,  "  Blessed  is  the  nation 
whose  God  Is  the  Lord ;  and  the  people  whom 
he  hath  chosen  for  his  own  inheritimce ;"  cv. 
43,  cvi.  5,  "  That  I  may  see  the  500J  of  thy 
chosen  or  elect,  that  I  may  rejoice  in  the  good- 
ness of  thy  nation  :"  c.xxxv.  i.  I.iai.  xli.  8,  9. 
xliii.  20.  xliv.  I,  2.  xlv.  4.  "  For  Jacob  my  ser- 
vant's sake,  and  Israel  mine  elect,  I  have  even 
called  thee  by  thy  name."  Ezek.  xx.  5, 
"  Thus  saith  the  Lord,  In  the  day  when  I 
Chose  Israel,  and  lifted  up  my  hand  unto  the 
seed  of  the  house  of  Jacob,  and  made  myself 
known  unto  them  in  the  land  of  Egypt." 
Hence,  reinstating  them  in  their  former  pri- 
vileges is  expressed  by  choosing-  them  again. 
Isai.  xlv.  I,  "  For  the  Lord  will  have  mercy  on 
Jacob,  and  will  yet  choose  Israel,  and  set  liiem 
in  their  own  land,"  Zech.  i.  17.  ii.  12. 

12.  The  first  step  he  took  in  execution  of 
his  purpose  of  election,  was  to  rescue  them 
from  their  wretched  situation,  in  the  servitude 
and  idolatry  of  Egi/pt ;  and  to  carry  them 
through  all  enemies  and  dangers,  to  the  li- 
berty and  happy  state  to  which  he  intended  to 
advance  them.  With  regard  to  wliich,  the 
language  of  Scripture  is— 1.  That  he  delivered 
—2.  Saved— 3.  Bought  or  purchased— 4.  Re- 
de.eniediham.  ExoJ.  iii.  8,  "And  I  am  come 
down  to  deliver  them  out  of  the  hand  of  the 
Egyptians,  and  to  bring  them  unto  a  iroo.l 
land."  So  Exod  xviii.  8,  9,  10.  Jiidg.  vi.  8,  9. 
Exod.  vi.  6  "  I  am  the  Lord,  and  I  will  bring 
you  from  under  the  burthens  of  the  Eg3'p- 
tiiins,  and  I  will  rid  (.deliver)  you  out  of  their 
bondage."    So  Exod.  v.  23.  1  Sam.  x.  IS. 

13.  As  God  brought  them  out  0^  Egypt,  in- 
vited them  to  the  honours  and  happiness  of 
his  people,  aud  by  many  express  declarations, 
and  acts  of  mercy,  eneagsd  them  to  adhere  to 
him,  as  their  (iod  ;  he  is  said  to  call  them,  and 
they  were  his  oilUd.  Isai.  xli.  8,  9,  "But  thou. 
Israel,  art  my  servant— thou  whom  I  have 
taken  from  the  ends  of  the  earth,  and  called 
thee  from  the  chief  men  thereof."  See  ver.  2. 
chap  li.  2.  Ho.s.  xi.  1,  "When  Israel  was  a 
child,  then  I  loved  him,  and  called  mv  son  out 
of  Egypt."  Lsa.  xlviii.  12,  "  Hearken 'unto  me, 
C)  Jacob,  and  Isntel,  my  called." 

14.  And  as  he  brought  them  out  of  the  most 
alyoct  slavery,  and  advanced  them  to  a  new 
and  happy  state  of  being,  attended  with  distin- 
guishing privileges,  enjoyinents,  and  marks  of 
honour :  he  is  .said,— 1.  To  create,  make,  and 
form  them— 2.  To  give  them  life.— 3.  To  have 
begotten  them.  lsa.  xliii.  1,  "But  thus  saith 
the  Lord  that  created  thee,  O  Jacob,  and  he 
that  formed  thee,  O  Israel,  Fear  not :"  ver.  5, 
"  Fear  not,  for  I  am  \vith  thee  :  I  will  liring 
thy  seed  from  the  east,  and  gather  thee  frorh 
the  west :"  ver.  7,  "  Even  every  one  that  is 
called  by  my  name ;  for  I  have  created  him 
for  my  glory ;  I  have /ormed  him  ;  yea,  I  have 
made  him:"  ver.  15,  "I  am  the  Lord,  your 
Holy  One,  the  Creator  of  Israel,  your  King." 
Deut.  xxxii.  6,  "  Do  ye  thus  requite  the  Lord, 
O  foolish  peoi)le?— Hath  he  not  inade  thee, 
and  established  thee?"  Ver.  15.  Psal.  cxlix.  2. 
Isai.  xxvii.  11.  "It  is  a  people  of  no  under- 
standing ;  therefore,  he  that  mad.e  them  will 
have  no  mercy  on  them  ;  and  he  that  formed 
them  will  show  them  no  favour."  xliii.  21. 
xliv.  1, 2,  "  Yet  hear  now,  0  Jacob,  my  ser- 
vant, and  Israel  whom  I  have  chosen,  thus 
saith  the  Lord  that  ')nade  thee  and  formed  thee 
from  the  womb."  Ver.  21,24,  "Thus  saith 
the  Lord  thy  Redeemer,  and  he  that  formed 
thee  from  the  woml),"  &c. 

15.  Thus,  as  God  created  the  whole  body  of 
the  Jews,  and  made  them  to  live,  tliev  re- 
ceived being  or  existence ;  Isai  Ixiii.  19.  "  We 
are;  thou  hast  never  ruled  over  them,  (the 
heathen,)  they  are  not  called  by  thv  name." 
Or  rather  thus;  "We  are  of  old;  thou  hast 
not  ruled  over  them  ;  thy  Name  hath  not  been 
called  upon  them."  It  is  in  the  Hebrew,  irTi 

02  nVtt'n  nS  oVipa  hayinu  meolam,  lo 
tna  shalta  bam ;  and  are  therefore  called  by 
the  apostle  the  things  that  are,  in  opposition 
to  the  Gentiles,  who,  as  they  were  not  for- 
merly created  in  the  same  manner,  were  the 
*l»ngs  which  are  not ;  I  Cor.  i.  28,  "  God  has 
Chosen  thmgs  which  are  not,  to  bring  to 
"""g"*  things  that  are."    Farther— 

(iJ  u^.  ."1^**^  '''6">  '«^«.  and  begat  them, 
wl\%  ?hf^"^  l*?^  character  of  a  Father, 
WW  «J  Uiey  MS  hig  cAtWrsM,  his  sons  and 


daughters  whKh  were  born  to  him.  Deut. 
xxxii.  s,  ''Do  ye  thus  requite  the  Lord,  0 
foolish  people  ?— Is  he  not  thy  Father  that  hath 
bought  thee  ?"  Isai.  Ixiii.  16,  "  Doubtless  thou 
ait  our  Father,  though  Abraham  be  ignorant 
of  us,  and  Israel  acknowledge  us  not":  Thou, 

0  Lord,  art  oiir  Father,  our  Redeemer,"  &c. 
Jer.  xxxi.  9,  "  For  I  am  a  Father  to  Israel,  and 
Ephraimismy.^rsf-6o»-«."  Mai.  ii.  10,  "  Have 
we  not  all  one  Fat/ier  ?  hath  not  one  God  cre- 
ated us  ?" 

17.  And  as  the  whole  body  of  the  Jeics  were 
the  children  of  one  Father,  even  of  God,  this 
naturally  established  among  themselves  the 
mutual  endearing  relation  of  brethren,  (in- 
cluding that  of  sinters,)  and  they  were  obliged 
to  consider  and  to  deal  with  each  other  ac- 
cordingly. Lev.  XXV.  46.  Deut.  i.  16.  iii,  8.  xv.  7. 
"  If  there  be  among  you  a  poor  man  of  one  of 
thy  brethren,  thou  shalt  not  harden  thy  heart, 
nor  shut  thy  hand  ag.ainst  thy  poor  brother," 
xvii.  15.  xviii.  15.  xix.  19.  xxii.  1.  xxiii.  19. 
xxiv.  14.  Jud".  XX.  13.  1  Kings  xii.  2-1.  [Acts 
xxlii.  1.  ]   And  in  many  other  places. 

18.  And  the  relation  of  God,  as  a  Father  to 
the  Jewish  nation,  and  they  his  children,  will 
lead  our  thoughts  to  a  clear  idea  of  their  being, 
as  they  are  frequently  called,  the  house  or 
fafnily  of  God,  Numb.  xii.  7,  "  My  servant 
Moses  is  not  so,  who  is  faithful  in  all  my 
house."  1  Chron.  xvii  14,  "  I  will  settle  him 
in  my  house,  and  in  my  kingdom  for  ever." 
Jer.  xii.  7,  "  I  have  forsaken  my  house,  I  have 
left  my  heritage."  Hns.  ix.  15,  "For  the 
wickedness  of  their  (Ephraim's)  doings  I  will 
drive  them  out  of  my  house,  I  will  love  them 
no  more:  all  their  princes  are  revolters  " 
Zech.  ix.  8.  Psal.  xciii.  5.  And  in  other  places, 
and  perhaps  frequently  in  the  Psalms,  xxiii. 
6.  xxvii.  4,  &c. 

19.  Fartiier ;  the  Scripture  directs  us  to  con- 
sider the  land  of  Canaan  as  the  estate  or  in- 
heritance belonging  to  this  house  or  family. 
Numb.  xxvi.  .53,  Urito  these,  (namely,  all  the 
children  of  Israel,)  the  land  shall  be  divided 
for  an  inheritance.  Deut.  xxi.  23,  "  Tliat 
thy  land  be  not  defiled,  which  the  Lord  thy 
God  giveth  thee  for  an  inheritance."  See  the 
same  in  many  other  places. 

20.  Here  it  may  not  be  improper  to  take 
notire  th-.it  the  land  of  Canaan,  in  reference 
to  their  trials,  wanderings,  and  fatigues  in  the 
wilderness,  is  represented  as  their  rest.  Exod. 
xxxiii.  14,  "  My  presence  shall  go  with  thee, 
and  1  will  give  thee  rest."  Deut.  iii.  20.  xii.  9, 
"  For  ye  are  not  ypt  come  to  the  rest,  and  to 
the  inheritance  which  the  Lord  your  God 
giveth  you,"  ver.  10.  xxv.  19.  Psal.  xcv.  11, 
"  Unto  wliora  I  sware  in  my  wrath  that  they 
should  not  enter  into  my  rest." 

21.  Thus  the  Israelites  were  the  house,  or 
family  of  God.  Or  we  may  conceive  them 
formed  into  a  nation,  having  the  Lord  Jefio- 
vah,  the  true  God,  at  their  head  ;  who,  on  this 
account,  is  styled  their  God,  Govei'nor,  Pro- 
tector, or  King ;  and  they  his  people,  subjects, 
or  servants,  Exod.  xix.  6,  "Ye  shall  be  unto 
me  a  kingdom  of  priests,  and  a  holy  nation." 
Deut.  iv.  34,  "  Hath  God  essayed'  to  go  and 
take  hiin  a  nation  from  the  midst  of  another 
nation  ?"  Isai.  li.  4,  "  Hearken  unto  me,  my 
people,  and  give  ear  unto  me,  my  nation." 

22.  And  it  is  in  refererve  to  "their  being  a 
society  peculiarly  appropriated  to  God,  and 
under  Ids  special  protection  and  government, 
that  they  are  sometimes  called  the  city,  the 
holy  city,  the  city  of  the  Lord,  of  God.  Psal. 
xlvi.  4,  "  There  is  a  river,  the  streams  whereof 
shall  make  glad  the  city  of  our  God  :  the  holy 
place  of  the  tabernacles  of  the  Most  High." 
ci.  8,  "  I  will  early  destroy  all  the  wicked  of 
the  land,  that  I  may  cut  off  all  wicked  doers 
from  the  city  of  the  Lord."  Isai.  xlviii.  1,  2, 
"  Hear  ye  this,  O  house  of  Jacob,  which  are 
called  by  the  name  of  Israel :  for  they  call 
themselves  of  the  holy  city,  and  stay  "them- 
selves ujion  the  God  of  Israel." 

23.  Hence  the  whole  community,  or  church, 
is  denoted  by  the  city  Jerusalem,  and  some- 
times by  Zion,  Mount  Zion,  the  city  of  Da- 
vid. Isai.  Ixii.  1,  6,  7,  "I  have  set  watchmen 
upon  thy  walls,  0  Jerusalem,  which  shall 
never  hold  their  peace— and  give  him  no  rest, 
till  he  establish,  and  till  he  make  Jerusalem  a 
praise  in  the  earth ;"  xlvi.  18, 19,  "  I  will  rejoice 
in  Jerusalem,  and  joy  in  my  people;"  i.xvi. 
10.  Ezek.  xvi.  3,  13.  Joel  iii.  17.  Zech.  i.  14. 
viii.  3,&c.  xiii.  1.  Isai.  xxviii.  16.  "Thus  saith 
the  Lord  God,  Behold,  I  lay  in  Zion  for  a 
foundation,"  &c.  Ixi.  3.  Joel  ii.  32.  Obad.  17, 
"  But  upon  Mount  Zion  shall  be  deliverance," 
&c.  ver.  21. 

24.  Hence  also,  they  are  said  to  be  written, 
or  enrolled  in  the  book  of  God,  as  being  ci- 
tizens invested  in  tlie  privileges  and  immu- 
nities of  his  kingdom.  Exod.  xxxii.  32,  "  Yet 
now,  if  thou  wilt,  forgive  their  sin  ;  and  if 
not,  blot  me,  I  pray  thee,  out  of  the  book  thou 
hast  written."  Ver.  33,  "And  the  Lord  said— 
Whosoever  hath  sinned  against  me,  him  will 

1  biot  out  of  my  book."    Ezek.  xiii.  9. 

S5,  And  i(  desen-es  our  notice ;  that  as  the 


other  nations  of  the  world  did  not  belong  tt 
lliis  city,  cominomeealth,  or  kingdom  of  God 
and  so  were  not  his  subjects  and  people,  in  the 
same  peculiar  sense  as  the  Jews;  for  these 
reasons,  they  are  frequently  represented  as 
strangm  and  aliens,  and  as  being  not  a  peo- 
ple. And  as  they  served  other  gods,  and 
were  generally  corrupt  in  their  morals,  they 
have  the  character  of  enemies.  Exod.  xx.  10. 
Lev.  xxv.  47,  "And  if  a  sojourner  or  a  straji- 
ger  wax  rich  by  thee,  and  thy  brother  sell 
himself  10  the  stranger."  Deut.  xiv.  21, 
"  Thou  mayest  sell  it  to  an  alien."  Isai.  Ixi. 
5,  "  And  strangers  shall  stand  and  feed  your 
flocks,  and  the  sons  of  the  alien  shall  be  your 
ploughmen."  And  in  many  other  places. 
Deut.  xxxii.  21,  "  I  will  move  them  to  jealousy 
with  those  which  are  not  a  people."  Isai.  vll 
8.  Hos.  i.  10.  ii.  23,  "  I  will  say  to  them  which 
were  not  my  people,  Thou  art  my  people :  and 
they  shall  say,  Thou  art  my  God."  Psal. 
Ixxiv.  4,  "  Thine  enemies  roar  in  the  midst  of 
thy  congregation:"  Ixxviii.  66.  Ixxxiii.  2. 
Ixxxix.  10.  Isai.  xhi.  13.  llx.  18.— Rom.  v.  10, 
"  When  we  were  eneinies,  we  were  reconciled 
to  God."  Col.  i.  21. 

26.  The  kind  and  particular  regards  of  God 
for  the  Israelites,  and  their  special  relation  to 
him,  is  also  signified  by  that  of  hiisband  and 
wife;  and  his  making  a  covenant  with  them 
to  be  thoir  God,  is  called  espousals.  Jer.  xxxi. 
32,  "  Not  according  to  the  covenant  that  I 
made  with  their  fathers,  in  the  day  that  Uook 
them  by  tlie  hand  to  bring  them  out  of  the 
I  ind  of  Egypt,  (which  my  covenant  they 
hi  oke,  although  I  was  an  husband  unto  them, 
saith  the  Lord,")  iii.  20.  Ezek.  xvi.  31,  32. 
Hos.  ii.  2,  "  Plead,  (ye  children  o/Judah,  and 
children  0/ Israel,  chap.  i.  2.)  with  your  mo- 
ther; plead,  for  she  is  not  my  wife,  neither 
am  I  her  husband;"  that  is,  for  her  wicked- 
ness I  have  divorced  her,  (Isai.  Ixii.  4,  5.)  Jer. 
ii.  2,  "  Go,  and  cr>-  in  the  ears  of  Jerusalem, 
saying.  Thus  saith  the  Lord,  I  remember  thee, 
the  kindness  of  thy  youth,  the  love  of  thine 
espousals;  when  thou  wentest  after  me  in 
the  wilderness,  in  the  land  that  was  not 
sown  ;"  iii.  14, "  Turn,0  backsliding  children, 
saith  the  Lord,  for  I  am  married  unto  you," 
Isai.  Ixii.  4,  5. 

27.  Hence  it  is  that  the  Jewish  church,  or 
community,  is  represented  as  a  mother :  and 
particular  members  as  her  children.  Isai.  i.  1, 
"  Thus  saith  the  Lord,  Whore  is  the  bill  of 
your  mother's  divorcement?"  &c.  Hos.  ii.  2, 
5,  "  For  their  mother  hath  played  the  harlot." 
Isai.  xlix.  17,  "Thy  children,  (0  Zion,)  shall 
make  haste,"  &c.  Ver.  22,  25.  Jer.  v.  7. 
Ezek.  xvi.  35,  36.  Hos.  iv.  6,  "  My  people  are 
destroyed  for  lack  of  knowledge— seeing  thou 
hast  forgotten  the  law  of  God,  I  will  also  for- 
get thy  children." 

28.  Hence  also,  from  the  notion  of  the  Jew- 
ish church  being  a  wife  to  God,  Y\er  husband; 
her  idolatry,  or  worshipping  of  strange  gods, 
comes  under  the  name  of  adultery  and 
whoredom,  and  she  takes  the  character  of  a 
harlot.  Jer.  iii.  8,  "  And  1  saw,  when  for  aU 
the  causes  whereby  backsliding  Israel  com- 
mitted adultery:"  ver.  9,  "And  it  came  to  pass, 
through  the  lightness  of  her  whoredoTn,  that 
she  defiled  theland,  and  committed  advltery 
with  stones  and  with  stocks ;"  xiii.  27.  Ezek. 
xvi.  15.  xxiii.  43.  Jer.  iii.  6,  "  Backsliding  Is- 
rael is  gone  up  upon  every  high  mountain, 
and  under  every  green  tree,  and  there  has 
played  the  harlot." 

29.  As  God  exercised  a  singular  providence 
over  them,  in  supplying,  guiding,  and  pro- 
tecting them,  he  was  their  shepherd,  and  they 
his ^ocfc,  his  sheer).  Psal.  Ixxvii.  20.  Ixxviii. 
52.  Ixxx.  1,  "Giveear,  0  Shepherd  of  Israel :" 
Isai.  xl.  11,  "He  shall  feed  his  flock  like  a 
shepherd:"  Psal.  Ixxiv.  1,  "O  God,  why  hast 
thou  cast  us  off  for  ever?  Why  doth  thine 
anger  smoke  against  the  sheep  of  thy  pas- 
ture ?"  Ixxix.  13.  xcv.  7.  Jer.  xiii.  17,  "  Mine 
eyes  shall  weep  sore— because  the  Lord's  jlocfc 
is  carried  captive"  See  Ezek.  xxxiv.  through- 
out ;  and  in  many  other  places. 

30.  Upon  nearly  the  same  account  as  God 
established  them,  provided  proper  means  for 
their  happiness,  and  improvement  in  know- 
ledge and  virtue,  they  are  compared  to  a  vine 
and  a  vineyard,  and  God  to  the  husbandman 
who  planted  and  dressed  it ;  and  particular 
members  of  the  community  are  compared  to 
branches.  P.'^.  Ixxx.  8,  "  Thou  hast  brought  a 
vine  out  of  Egypt ;  thou  hast  cast  out  the  hea- 
then and  planted  it ;  ver.  14,  "  Return,  we  be- 
seech thee,  O  Lord  of  Hosts ;  look  down  from 
heaven,  behold  and  visit  thy  vine:  and  the 
vineyard  which  thy  right  hand  has  planted." 
Is.  v.  1,  "  Now  will  I  sing  to  mv  well-beloved  a 
song,  touching  his  vineyard .-  my  well-beloved 
has  a  vineyard  in  a  very  fruitful  hill :"  ver.  2, 
"  And  he  fenced  it,"  &c.  ver.  7,  "  For  the  vine- 
yard of  the  Lord— is  the  house  of  Israel;" 
Exod.  XV.  17.  Jtr.  ii.  21.  Psal.  Lxxx.  II, 
"  She  sent  out  her  bovghs  unto  the  sea,  and 
her  branches  mno  the  river;"  Isai.  xxvii.  9 
10, 11, "  By  this  ishall  the  inlqvtity  of  Jacob  b« 


The  original  and  nature 

piirgetl ;— yet  the  dcfenced  city  shall  be  deso- 
late—there shall  the  calf  feed— and  consume 
the  bTutiches  thereof.  When  the  bmiglis 
thereof  are  witliered,  they  shall  l)e  broken  ort'j 
the  women  come,  and  set  them  on  fire  :  for  it 
is  a  peoplf  of  no  understanding ;  therefore  he 
that  made  them  will  have  no  mercy  on  them  ;' 
Jer.  xi.  16,  "The  Lord  hath  called  thy  name 
a  green  oUve  tree,  fair,  and  of  goodly  fruit," 
&c.  Ezeic.  xvii.  6.  He«.  xiv.  5,  6.  Nahum 
ii.  2.  and  in  many  other  places.  (Rom.  xi. 
17,  "  And  if  some  of  the  branches  were  broken 
oil","  &c.  ver.  18,  19,  "  Thou  wilt  say  then,  The 
branchcH  were  broken  off  that  I  miglit  be 
grafied  in.  "J 

31.  As  they  were,  by  the  ivlU  of  God,  set 
apart,  and  upprojirialed  in  a  special  manner 
to  his  honour  and  obedience,  and  furnished 
with  extraordinar)'  means  and  motives  to 
liolines.s ;  so  (Jod  is  said  to  sanctify  or  htillnir 
them.  E.vod.  xxxi.  13,  "  Speak  uiilo  the  cliil- 
dren  of  Israel,  saying,  Verily  my  Sabbaths  ye 
shall  keep  ;  for  it  is  a  sign  between  me  and 
yon,  throughout  your  generations ;  that  ye 
iii^ty  know  that  I  am  tlje  Lord,  that  doth 
sanctify  you :"  Ezek.  xx.  12.  Lev.  x.\.  8. 
"Ami  ye  siiall  keep  my  statutes,  and  do  them ; 
for  I  am  the  Lord  which  sanctify  you  :"  xxi. 
8.  xxii.  9,  16,  32.    Ezek.  xxxvii.  28. 

?a.  Hence  it  is  that  they  are  styled  a  holy 
n:iiion,  or  people,  and  saints;  Vlxod.  xix.  6, 
'■  And  ye  shall  be  to  me— a  holy  nation  :" 
Deut.  vii.  6,  "  For  tljou  art  a  holy  peoiile  unio 
t lie  Lord  thy  Goit:"  xiv.  2.  xxvi.  19.  xxxiii.  .T 
2  Chioii.  vi.  41,  "Let  thy  priests,  O  Lord  God, 
be  clothed  with  .salvation,  and  let  thy  saints 
njoice  in  gnodness."  Psal.  xxxiv,  9,  "  O  fear 
the  Lord,  ye  his  saints:"  1.5,  "  Gather  my 
saints  together  unto  me :"  ver.  7,  "  Hear,  0 
my  people,"  &c.  Ixxi.x.  2.  clxviii.  14,  "  He  also 
eMiUeth  the  horn  «f  his  people,  the  praise  of 
his  saints ;  even  of  the  children  of  Isinel,"  &c. 

33.  rarther,  by  his  presence  among  them, 
ami  th'jir  being  con.secrated  to  him,  they 
Wi^re  made  his  house,  or  building,  the  sanc- 
tu:ir<'  which  he  built.  And  this  is  implied  hy 
his  dwelling  and  valkin^  among.^t  them. 
P.sal.  cxiv.  2,  "  Judah  w.is  his  sanctuary,  ami 
Israel  his  dominion  :"  Isai.  Ivi.  3,  "  Neither  let 
the  son  Qi\.\\Qstia7iger,  that  hath  joined  him- 
self to tlie  Lord,  speak,  saying,  Tlie  Lord  hnth 
utterly  .separated  me  from  his,  people. :"  ver.  1, 
"  for  thus  .saith  the  Lord  -."  ver  5,  "  Even  un- 
to them  will  I  give  in  my  house,  and  within 
my  walls,  a  place,  and  a  name."  Jer  xxxiii. 
7,  "  And  I  will  cause  the  captivity  of  Judah, 
and  of  Israel,  to  return,  and  will  bnild  them 
as  at  the  first"— Amos  ix.  II.  "I  will  raise  up 
the  tabernacle  of  David— I  will  raise  up  its 
ruins,  and  I  will  build  it  as  in  the  days  of  old." 
l;.Mi,l.  xxv.  R,  ".vnd  let  them,"  the  children  of 
Israel,  "  make  mo  a  sanctuary ;  that  I  may 
dwell  anidnir  thorn,"  x.\ix.  45, 46,  "  And  I  will 
dtrrll  among  the  children  of  Israel,  and  will 
l>e  their  (io  I,"  &c.  Lev.  x.xxvi.  11,  12,  "  And 
I  will  set  my  t;dx;rnacle  among  you  ;— And  I 
will  malk  among  you,  and  will  be  your  God, 
and  ye  shall  be  iny  people.'  Numb.  .xxxv.  34, 
5  .-^.nn.  viU  7.  Ezek.  xliii.  7,  9,  "  And  he  said 
unto  me-the  pl.ace  of  my  throne,  ami  the 
pl.Kv'  of  th"  solos  of  my  feet,  where  I  dwelt  in 
the  midst  of  thcchildren  of  Israel,"  &c.  Hence 
we  may  g.ither,  that  dwell,  in  such  placj?s, 
imports  to  reign  ;  and  may  be  applied  figura- 
tively to  whatever  governn  in  our  hearts, 
Rom.  vii,  17,  20.  viii.  9,  11. 

34.  And  not  only  did  God,  as  th<^ir  kin?, 
dwidl  among  them  as  in  his  house,  temple, 
or  |idace  ;  but  he  alsoconlened  upon  Iliem, 
the  honour  of  kings,  as  he  rede( med  Iheiii 
from  servitude,  m.ade  them  li>i\h  of  them- 
selves, and  raised  them  above  other  nations 
to  rejgu  over  them  :  and  of  priests  too,  as  they 
were  to  attend  upon  God,  from  time  to  lime 
continually,  in  the  .■solemn  offices  of  religion, 
which  he  hiid  appointed,  Exod.  xix.  6,  "And 
ye  sh.iU  lie  unto  men  kingdom  of  priests,"  or 
a  kiiU'ly  priesthood.  Dent  xxvi.  19.  "  Ami 
to  make  thee,  high  above  all  nations— in  pnii.sc, 
and  in  name,  ami  in  honour,  and  that  tliou 
miu-est  lie  a  holy  people  unto  the  Lord  thy 
God:"  xxviii.  i.  xv.  6,  "For  the  Lord  thy 
God  blesseth  thee— and  thou  shall  reign  over 
many  nations."  Is.ai.  l.xi,  6,  "But  ye  (the 
seed  of  Jacob)  shall  he  named  the  priests  of 
the  Lord ;  men  shall  call  you  the  ministers 
of  our  God  :"- 

35.  Thus  the  whole  body  of  the  Jewish  na- 
tion were  separated  unto  God.  And  as  thcv 
were  more  nearly  related  to  him  than  any 
other  people,  as  thev  were  joined  to  him  in 
covenant,  and  felt  access  to  him  in  the  ordi- 
nances of  worship,  and  In  virtue  of  his  pro- 
mise, had  a  particular  title  to  his  regards  and 
blessings,  ho  Is  said  to  lie  near  unto  them, 
and  they  unto  him.  Exod.  xxxiii.  16.  Lev. 
XX.  24,  "I  am  the  Lord  your  God.  who  have 
separated  you  from  other  people :"  ver.  2fi 
1  Kings  viil.  52,  53.  DeuL  Iv.  7,  "For  what 
nation  is  there  so  great  that  hath  Goil  so  war 
unto  them,  as  the  Lord  our  God  is  in  ;U1 
thini;s  that  we  call  upon  him  fori"    Ps;d. 

VoL.VI.  B 


ROMA.N'S. 

cxlviii.  14.  "The  children  of  Israel,  a  people 
near  unto  him." 

36,  And  here  I  may  oliserve,  that  as  the 
Gentiles  were  not  then  taken  into  the  same 
pecull;ir  covenant  with  the  Jews,  nor  s!oo<l  in 
tlie  .same  sixscial  reluiion  to  Go.1,  nor  enjoyed 
their  e.Miaordinary  religious  privileges,  but 
lay  out  of  the  commonwealth  of  Israel,  thev 
are,  on  the  other  hand,  said  to  lie  far  riff. 
Isai.  Ivii.  19,  "  I  create  the  fruit  of  th(^  lips ; 
peace^  peace  to  him  that  is/«c  off,  and  to  liiiii 
that  IS  ncor,  saith  the  Lord,  aiid  I  will  heal 
him."  Z(.-ch.  vi.  15,  "And  they  that  are.ftir  iff 
shall  come  and  build  in  the  temple,"  Ejih.  ii, 
17,  "And  »inie  and  pre.achcd  to  you,  (Gen- 
tiles,) which  were  afar  off;  and  to  them  that 
were  nigh,"  (the  Jews,) 

37,  .\nd,  :is  (iod  had.  in  all  these  resjiecLs, 
distinguished  Uiem  I'lOin  ;ill  other  n.'itions. 
and  sequesicied  them  unto  tiimself,  they  are 
styled  his  peculiar  people :  Deut.  vii.  6,  "  The 
Lord  h.i.th  cho.sen  thee  to  Ik;  a  special  (or  fie- 
culiav)  people,  unto  himself:"  xiv.  2,  "  Tlic 
Lord  hath  chosen  thee  to  be  a  peevliar  peo- 
ple unio  himself  above  all  the  nations  that  are 
upon  the  earth ;"  x.xvl.  18, 

38,  As  they  were  a  boily  of  men  particularly 
rehded  to  God,  instructed  by  him  in  the  rules 
of  wisdom,  devoted  to  his  serNic/-.  and  em- 
|i!oye  t  in  his  true  worship,  they  are  called 
his  congregation,  or  chuich.  Num.  xvi.  3. 
xxviii.  17.  Josh.  xxii.  17.  I  Chvon.  xxviii.  s, 
"  Now,  theretbi-e,  in  the  sight  of  all  Israel  the 
congregation,  (the  chtirih,)  of  the  Lord." 
I'sal.  l\xiv.  2. 

39,  For  the  same  reason  they  are  considered 
as  God's  possession,  inheritance,  or  heritage. 
Deut.  ix.  26,  "  O  Lord,  destroj-  not  thy  people, 
and  thine  inheritance."  Ver.  29,  l's;U,  xxxiii. 
12.  cxvi.  40.  Jer.  x.  16.  xii.  7,  "  I  h.ive  forsaken 
my  house.  I  h.ave  left  my  heritage.  I  have 
given  the  ilearly  beloved  of  my  soul  into  the 
hands  of  her  enemies,"  Anii  in  many  other 
places. 

5  111.  Ri-flertions  eni  the  foregoing  Privi- 
leges and  Honours  w.  Whether  I  have  ran 
ged  the  foregoing  particulars  in  proper  order, 
or  sivcn  an  cx;ict  account  of  each,  let  the  stu- 
dious of  Scri[)ture  knowledge  consider.  What 
ought  to  bo  .--pecially  oli.servcd  is  this;  that:ill 
the  forcmeiitioned' privileges,  benefits,  rehi- 
tions,  and  honours,  did  belone  to  all  the  chil- 
dren of  JojvcZ  without  e.\ception.  The  Lonl 
Jehovah  was  the  Und.  King,  Saviour,  Fother. 
Husband,  Shepherd.  &c,  to  ihein  all.  He 
saved,  bought,  rcdienicd ;  he  created,  he  begot. 
he  VKule.  he  planted.  &c,  them  all.  And  they 
were  all  his  people,  nation,  hi  ritagc ;  his  chil- 
dren, spouse,  flock,  vineyanl.  &c.  They  all 
had  a  riszht  to  the  ordinunc.ts  of  worship,  to 
the  ;)n;//i).S(S  of  God's  blcssiim,  and  esiiecially 
to  the  promise  of  the  );ind  of  Canaan.  All  en- 
joved  the  protection  and  specict!  favours  of 
'cod  in  the  wilderness,  till  they  had  lorfeiled 
them:  all  Mc  Of  the;  o/i/^/n,  and  r/// dniiik  of 
the  jw/iroulnrthe  rotk.  itc,  Th;it  ihe.<e  pri- 
viletres  and  lienefils  helnngeii  Io  the  u-hole 
*odj/of  the  Isrti'iirish  ii:ui(iii.  is  evident  from 
all  the  texts  I  have  .-ilre;id\  ijiioteil :  whir!;  he, 
who  observes  cireiully.  will  find  doallof  ihein 
speak  of  the  jrhole  nalion,thc.  whole  commu- 
nity, without  exception. 

41.  And  that  all  these  pri^'ilege.s,  honours, 
and  advantage's,  were  common  to  the  whole 
nation,  is  confirmed  by  this  farther  considera- 
lion:  that  they  were  the  efl"<>ct  of  God's  free 
■grace,  without  regard  to  an.v  prior  rightebus- 
ness  of  theirs ;  and  therefon;  they  are  assiinod 
to  (iol's  love  .OS  the  .tpring  from  whence  they 
tlowed  :  and  the  donation  of  those  benefits  is 
expressed  by  Go  I's  loving  them  :  they  are  .al.so 
:issiL'ned  toGo.l's  mcrc.v.anil  Ihebestoviingof 
them  is  expicssed  by  Goil's  showing  them 
mercy.  Deut.  ix.  4,  5,  6.  "Si>eak  not  thou  in 
thy  heart,  :iftcr  that  the  Lord  h.as  cust  them 
out  before  thee,  s.ayiii''.  For  my  righteousness. 
the  Lord  hath  brought  me  in  to'  possess  this 
L:md.  &c.— .\()t  for  thy  righteousness,  or  the 
;;;>»/g-WH<*«of  thv  heart  dust  thou  go  to  pos- 
sess their  land,"  &c.  "  Understanrl.  therefore. 
th;)t  the  Lord  thy  Go«l  giveth  thee  not  this  t'OOd 
1:uul  to  pos.sess  it  for  tliy  rightousness ;  for 
ihou  art  a  stiff-necked  people." 

42.  DeuL  vii.  7,  "The  Lord  did  not  set  his 
love  upon  vou.  nor  choose  you.  Iiecansc  ye 
were  more  In  number  than  anv  people,"  Verse 
s.  "  But  because  the  Lord  loved  vou,  and  be- 
cause he  would  keep  the  csith  which  he  had 
sworn  unto  your  fathers ;  hath  the  Lord 
brought  you  out"  (of  Egypt)  .xxxiii.  3.  "  He 
?orcrf  the  people."  Isal.  xliii.  3,  4.  Jer.  xxxi.  3. 
Hos,  lii,  I.  ix.  15. 

43.  It  is  on  accotmt  of  this  general  love  to 
the  Israelites,  that  they  are  honoured  with  the 
title  of  Beloved.  Psal.  Ix.  5,  "  That  thy  Moved 
may  be  delivered,  save  with  thy  richt  hand, 
and    hear   me"    Psal.  cviii.  6.    Jer.  xi,  I'S, 

'  What  h:ith  my  beloved  to  do  in  my  house, 
seeinc  she  hath  wrought  lewdness  with  ma- 
nv  ?"  xii.  7,  "  I  have  forsaken  my  house,  I 
have  given  the  dearly  beloved  of  my  soul  Into 
the  hands  of  my  enemies  "  (ami  in  their  pie- 


qf  the  Jcicish  coruHxtllLion 

sent  condition  .at  thi.s  t\xy  the  Jews  or"  still, 
In  a  sense,  beloved,  Horn,  xi,  •».)  44.  E.voi). 
XV.  la.  "  Thou,  in  thy  mercy,  l.asi  led  lortti 
the  people  which  thou  hast  redm-med."  &c. 
Psal.  .\cviii.  3.  is:ii.  liv.  10.  Mic.  vii.  2U,  "Thoil 
Shalt  i)erforin  the  truth  to  Jacob,  anil  tlits 
merai  to  Abrahnm,  which  thou  has!  su-tnii 
unto  "our  Hithers  from  the  days  of  old."  Luko 
i.  54, 5j,  "  He  hath  ho'.[ieii  his  servant  Israel  In 
remembrance  of  his  wrcj'.  as  lie  spake  toour 
f:dheis.  to  .M)rali;uii  and  his  seed  for  ever." 
Agreeably  lo  this,  lie  showed  Ihem  mercy,  as 
he  continued  them  to  b;  his  peoide,  when  ho 
mi''ht  iiave  cm  tUemoiV.  Exo<l.  xxxiii.  19,  "  I 
will  be  gracious  lo  whom  I  will  he  gracious, 
and  I  will  shoin  mercy  on  whom  I  will  shvio 
nurcy."  And  when,  :d'ler  their  present  ttate 
of  rcjec'ion.  they  shall  again  he  taken  into  the 
chinch,  this  too  is  expressed  by  their  ofcrojn- 
ing  inercy.  Rom.  xi,  31. 

45.  In  tliese  texts,  and  others  of  the  s;uiie 
kind,  it  is  ovideiit  the  li/v  and  7nernj  of  God 
hath  respect  not  lo  particular  persons  ainon^ 
the  Jews,  but  to  the  whole  nation  ;  .and  there- 
fore Is  10  be  understfHid  of  lh:it  genend  love 
and  mercy  wliereby  he  siiiu-led  tln-iii  out  lo  l)a 
a  peculiar  nation  to  himself,  favoiited  with 
extraordinary  blessings. 

46.  And  it  Is  with  regard  to  tliis  .■•entlmcnt 
and  m.aniier  of  speech,  ihatthe  Oenlilts,  who 
were  not  distin^uislied  In  the  same  manner, 
are  s.aid  lujl  to  have  obtained  mercy.  Hos.  ii. 
23,  "  Ami  I  will  sow  her  unto  me  in  the  earth, 
ami  I  will  have  mercy  upon  her  that  had  not 
obtained  nuraj.  and  I  will  say  10  theiiiNvhich 
were  not  inv  people. Thou  alt  my  people  ;  ami 
the.v  shall  say,  'I'liou  art  my  GoU." 

47.  Kariiier  ;  it  should  lie  noted,  as  a  very 
material  and  important  circumsiaiice.  tliat  all 
this  mercy  ami  love  were  gr:uited  and  coii- 
tirmed  to  tne  Israelites  under  the  .sanction  of 
a  covenant ;  the  mo.st  .soleinii  declaraiion  and 
assurance,  sworn  to  ,ind  r.iUlicd  by  the  o:itl» 
of  God.  lien,  xvii.  7.  8,  "  And  I  will  establish 
my  rr/venant  between  me  and  lliee,  and  tly 
sc'd  alter  thee,  in  their  generations,  for  an 
nverl:isiin2  covenant ,-  to  be  a  God  unto  lhc£, 
and  lo  thy  seed  after  thee.  And  I  will  give 
unln  thee,  and  to  thy  seed  after  thee,  the  land 
wher(;in  thou  art  a  stranger,  all  the  land  of 
C'iUiaan,  for  an  everlasting  possession  ;  and  I 
will  he  iheirGo.1."  Gen.  xxii.  16,  17,  18,  "By 
my.<elf  have  I  sworn,  saith  tlie  Lord,  for  be- 
c:ui>ethon  hast  done  this  thing,  that  in  blesa- 
iiiir  I  will  bless  thee,  and  In  multiplying  1 
will  multiply  thy  seed  as  the  stars  of  the  hea- 
ven, and  as  the  sand  which  is  upon  the  .sea- 
shore, ami  thy  seed  shall  jiossess  the  gate  of 
his  enemies ;  and  in  thy  SK-d  shall  .all  the  na- 
tions of  the  earth  be  blessed;  because  thou 
li.ast  olx\ved  my  voice,"  This  covenant  with 
Alri'hn'rn  was  the  ilng-a  Charta,  the  basia 
of  ihe  Jewish  constitution,  which  was  re- 
neweil  afterward  with  Ihe  whole  nation  ;  and 
is  I'll  .in.'ully  pferredto:is  the  ground  and  sc- 
curit.v  o!  all  their  ble.v.-iuirs.  Eni^I,  vi,  3,  7,  "  I 
appeared  unto  Abnihaiii,  ls3:ic,"  &c..  "And  1 
have  also  established  m\'  covenant  with  them, 
to  eive  them  the  l.uid  of  t"aiia;iii.  I  h.ave  also 
liearcl  Ihe  ^-roaning  of  the  children  of  Israel, 
and  I  have  rememliered  my  covenant,  anil 
will  take  you  to  im;  for  :i  people,  and  I  will  lie 
loyoiiaCiod."  Deul.  vii,  8.  P.s,il,  cv.  8.  9.  10, 
"  He  hath  remembered  his  cwnant  forever, 
the  won!  which  he  cominamhj  to  a  thousand 
generations,  Whicli  covenant  he  made  with 
Abraham,  and  his  ceuh  unto  Ls;iac,  and  con- 
firmed the  .same  unto  Jacob  for  a  law,  and  to 
Israel  for  an  everlasting  Covenant."  Jer.  xL 
5.  Ezek.  xvi,  8.  xx.  .=>. 

48.  But,  what  most  of  all  deserves  our. atten- 
tion is  this  ;  thai  the  Jewish  constitution  Wiis 
a  scheme  for  promoting  virtue,  taie  religion, 
or  asood  iiiid  pious  life.  In  all  the  foremcn- 
tloned  instances  tliey  were  very  happy.  But 
were  tliey  to  rest  in  them  ?  Because  these 
blessings  were  the  gift  of  love  and  mercy, 
without  respect  to  their  righteousness  or  obe- 
dience ;  w;is  it  therefore  needless  for  them  to 
be  obedient  ^  or  were  they,  purely  on  account 
of  benefits  aSrtady  received,  secure  of  the  fa- 
vour and  blessing  of  God  for  ever?  by  no 
me:ins.  And  that  I  m.ay  explain  this  Impor- 
tant point  more  clcarlv,  I  shall  distinguUh 
their  blessings  into  atue.cedent  and  conse- 
quent, and  show,  from  the.Scriptures,  how 
both  stand  in  relation  to  their  duty. 

49.  Antecedent  blessings  are  all  the  benefits 
hitherto  mentioned,  which  were  given  by  Ihe 
mere  grace  of  God,  antecedently  lo  their  obe- 
dience, and  without  resfiect  to  It ;  but  yet  so 
that  thev  were  intended  to  be  motives  to  obe- 
dience. '  'Which  effect  if  they  produced,  then 
their  election,  redemption,  and  calling  were 
confirmed,  and  they  were  entitled  to  all  their 
blessings,  promi.sed  in  the  covenant ;  which 
blessincs  I  therefore  call  consequent,  because 
thev  were  given  oniv  in  coiisequence  of  their 
obedience.  But,  on  the  other  hand,  if  the  ayt- 
tecedent  blessings  did  not  produce  obedience 
to  Ihe  will  of  Gtxl ;  if  his  chosen  people,  his 
chUdrem,  did  not  obey  his  voCce,  then  U>ey 


O/  the  original  and  nature 


ROMANS. 


q^ the  Jewish  constitution. 


forfeited  all  their  privileges,  all  their  hrnioiirs 
and  relations  to  God,  all  his  iHvours  and  pro- 
mises, and  fell  under  the  severest  threaten- 
Incs  of  his  wrath  and  displeasure.  Thus  lite 
Itself  may  l)e  distiiiguishcii  into,  I.  Anlece- 
dtnt,  which  God  Rives  freely  to  ail  his  crea- 
tures of  hiii  mere  good  will  and  liberality,  be- 
fore they  cm  have  done  any  thin^  to  deserve 
IL  n.  Consi-qtinuW'::  "'^i'-'i  is  Oie continu- 
ance of  life  in  haiipy  ciicuiustaiiccs,  and  has 
relatjjjn  to  the  i^ood  condiicl  of  a  rational  cre.v 
ture  As  he  iriiprovcs  life  antecedent,  so  he 
shall,  through  tde  favour  of  God,  enjoy  life 

V)  \nd  that  this  was  the  very  end  and  dc- 
tim  of  the  dispensari'Wi  of  God's  extraor- 
dinary favours  to  the  Jws,  namely,  to  engage 
th^in  to  diitv  and  obedience  ;  or  that  it  was  a 
srheme  fur  promotincrvlit  iu,\sc\fyAX  hey  onA 
all  dispute,  froin  every  iiavt  of  the  Old  Testa- 
ment. Note,  I  shall  make  Ant.  stand  for  ante- 
cedent love  or  motives  ;  Cons,  for  consequent 
love  or  rctrard;  and  T/iT.  for  thrcatcnimr- 
(.4;jf.)Gen.  xvii.  1,  "  lam  God,  All-sufficient, 
(Duty)  wark  tlioit  before  me,  ami  be  thou  per- 
feef'^Vefse  4,  8,  (Ant.)  "I  will  be  a  God  unto 
Biee,  and  tliv  seed  after  thee.  And  1  will  give 
onto  thee  arid  unto  thy  soeil,  the  Land  of  Ca- 
naan, and  I  will  be  their  God."  VersoS, (Duty) 
"Thou  Shalt  keip  my  covenarJ,  therefore, 
thou  and  thv  seed  ;ifter  thee."  Gen.  xxii.  16, 
18  (Duty)  "  Because  thou  hast  done  this  thing, 
and  hast  not  wlthhiM  thy  son,  thine  only  son, 
because  thou  hast  obeyed  my  voice."  Verse 
16, 17  (Conjf)  "  Bv  mvself  have  I  sworn,  saith 
the  Lord,  th.it  in  blessing  I  will  bless  thee,  and 
in  multipling,  I  <\-ill  multiply  thy  seed  as  the 
stars  of  heaven,  and  thy  seed  sh.all  possess  the 
gate  of  his  enemies,  and  In  thy  seed  shall  all 
the  nations  of  the  eanh  be  blessed." 

51.  Here  let  it  he  noted,  that  the  same  bless- 
ings may  be  lx>th  con-sequent  and  antecedent 
with  regard  toditfcrent  persons.  With  regard 
to  Abraham,  the  bles.<ings  promised  in  this 
place,  (Gen,  xxii.  16,  17.  18.)  are  consequent, 
as  they  were  the  reward  of  his  obedience, "  be- 
cause thou  hast  obeyed  my  voice."  But  with 
regard  to  his  posterity,  these  same  blessings 
were  of  the  antecedent  kind  ;  because,  though 
they  had  respect  to  AliraUam'ii  oliedience :  yet, 
with  regard  to  the  Jetnn,  they  were  given 
frcelv  or  antecedently  to  any  olxjdicnce  t/iey 
had  performed.  So  the  blcssin'-s  of  redemp- 
tion, with  regard  to  our  Lord's  obedience,  are 
consequent;  hut  with  regard  to  us,  they  are 
of  fret  grace  and  antecedent,  not  owin-.;  to  any 
obedience  of  ours,  though  granted  in  conse- 
quence o{ Christ's  obedience.  Phil.  ii.  8, 9,  &c. 
Eph.  t.  7.  Heh.  v.  8,  9.  Nor  doth  the  donation 
ot  blessings  upon  many  in  consequence  of  the 
obedience  of  one,  at  all  diminish  the  grace, 
but  very  much  reconnncnds  tlH'.  wisdom  that 
bestows  them. 

52.  Isai.  xliil.  7, 21.  (Ant)  "This  people  have 
I  made  for  my.self,  (Duty)  they  shall  show 
forth  my  praise." 

Jer.  xiii.  II.  Lev.  xx.  7, 8,  (Ant.)  "  I  am  the 
Lord  vour  God,  I  am  the  Lord  which  sanctify 
you.  fbn<2/)  Sanctify  yourselves  therefore,  and 
be  ye  holy,  and  ye  shall  keep  my  statutes,  and 
do  them." 

Deut.  iv. 7,  8.  (Ant.)  "What  nation  is  there 
so  great,  who  hath  God  so  nigh  them,  as  the 
Lord  our  God  \R^  And  what  nation  is  there 
M)  great,  that  hath  statues  and  judgments  so 
righteous,"  &c.  Verse  9,  (Duty)  "  Only  take 
heed  to  thvsclf,  and  keep  thy  soul  diligently, 
lest  thou  forget  the  things  which  thine  eyes 
have  seen." 

Verse  20.  (Ant.)  "The Lord  hath  taken  you 
forth  out  of  the  iron  furnace,  even  out  of 
Egypt,  to  be  unto  him  ;i  people  of  inheritance, 
as  ve  are  at  this  day."  Verse  23,  (Duty)  "Take 
heed  unto  yourselves,  lest  ye  forget  the  co- 
venant of  the  Lord  yourGotl."  Verseai,  (Thr.) 
"  For  the  Lord  thy  God  is  a  consuming  fire." 
Verse  25,  "  When  ye  shall  corrupt  yourselves. 
and  do  evil  in  the  sight  of  the  Lord  thy  God," 
Verse  26, "  I  call  heaven  and  e.irth  to  witness, 
that  ye  shall  soon  utterly  perish  from  off  the 
land." 

ViTse  3t.  (Ant.)  "  Hath  God  essayed  to  go, 
and  take  him  a  nation  from  the  midst  of  an- 
other nation,  by  signs  and  wonders,"  &c.  &c. 
Verse  39,  (Duty) "  Know  therefore  this  day,and 
consider  it  in  thy  heart,  that  the  Lord  he  is 
Goil  in  heaven  above,  &c.  Thou  shalt  ke'jp, 
therefore,  his  statutes  and  his  comm.and 
ments,  (Cons.)  that  it  may  go  well  with  thee, 
and  with  thy  children  after  thee,"  &c. 

Deut  V.  6,  (.4rtr.)  "  I  am  the  Lord  thy  God, 
which  brought  thee  out  of  the  land  of  Egypt, 
from  the  house  of  hoiid;u;e."  Verse  7,  (Duty) 
"Thou  Shalt  have  no  other  gods  Ijcfore  me," 
4c.  Verse  29,  "  O  that  there  were  such  a  heart 
in  them  that  they  would  fear  me  and  keep  all 
my  commandments  always,  (Cons.)  that  it 
might  be  well  with  them,  and  with  their  chil- 
dren for  ever."  Verse  33,  (Duty)  "  You  shall 
walk  in  all  the  ways  which  the  Lord  your 
God  hath  conmianded  you,  (Cons.)  that  ye 
■»y  Uve,  and  that  It  mav  be  well  with  you,"&;c. 


Chap.  vi.  21,  (Ant)  "  We  were  Pharaoh's 
bondmen,  and  the  Lord  brought  us  out  of 
Egypt,"  &c  Verse  24,  (Duty)  "  And  the  Lord 
commanded  us  to  do  all  these  statutes,  to  fear 
the  Lord  our  God,  (Cons.)  for  ourgood  always, 
that  he  might  preserve  us  alive,"  &c. 

Chap.  vii.  6,  7,  8,  (Ant.)  "  Thou  art  a  holy 
people  unto  the  Lord  thy  God;  the  Lord  thy 
God  hath  chosen  thee  to  Ix;  a  special  peojile 
unto  himself;  the  Lordloveil  you  and  redeem- 
ed vou  out  of  the  house  of  bondmen."  Verse 
9,  (Duty)  "  Know  therefore  that  the  Lord  thy 
God  he  is  t^od,"  &r.  Verse  11,  "Thou  shalt 
therefore  keep  the  commandments,  and  the 
statutes,  and  the  jiidgments.which  I  command 
thee  this  d.ay,  to  do  them."  Verso  12,  13,  18, 
(Cons.)  "Wherefore  it  shall  come  to  pass,  if 
ye  hearken  to  these  judgments,  and  keep  and 
do  them,  that  the  Lord  thy  God  shall  keep  unto 
thee  the  covenant  and  the  mercy  which  he 
swore  unto  thy  fathers.  And  he  will  love  thee, 
and  bless  thee,  and  multiply  thee,"  &c. 

Chap.  vili.  2,  (Ant.)  "  Thou  shalt  rememlier 
all  the  way  which  the  Lord  thy  God  led  thee," 
&c  Venw  5,  "Thou  shalt  also  consider  in  thy 
heart,  that  as  a  man  chasteneth  his  son,  so  the 
Lord  th.\-  God  chasteneth  thee."  Verse  6.  (Ditty) 
"Therefore  thou  shalt  keep  the  command- 
ments of  the  Lord  thy  God,  to  walk  in  his 
ways,  and  to  fear  him."  Verse  11,  "  Beware 
that  thou  forget  not  the  Lord  thy  God,"  Ac. 
Verse  19,  (Thr.)  "And  it  shall  be,  if  Ihou  do 
at  all  forget  the  Lord  thy  God,  and  walk  after 
other  cckIs,  I  testify  against  you  this  day,  that 
ye  shall  surely  perish." 

Chap.  X.  15,  (Ant.)  "  The  Lord  had  a  delight 
in  thy  fathers  to  love  them,  and  he  chose  their 
seed  after  them,  even  you  above  all  people." 
Verse  12, 16,  (Duty)  "  Circumcise  tlierefore  the 
foreskin  of  vour  heart,"  &c. 

Verse  22,  (Ant.)  "  Thy  fathers  went  down 
intoEgvpt.  with  three.score  and  ten  persons, 
and  now  the  Lord  thy  God  h;ith  made  thee  as 
the  stars  o(  heaven  for  multitude."  Chap.  xl. 
1,  (Duty)  '  Therefore  Shalt  thou  love  the  Lord 
thv  God,  and  keep  his  charge,"  &.c.  Verse  13, 
"  And  it  shall  come  to  pass,  if  ye  shall  hearken 
diligently  unto  my  commandments,"  &c. 
Verse  14,  (Cons.)  "That!  will  give  you  the 
rain  of  your  land,"  &c.  Verse  26,  "  Behold,  I 
set  before  you  this  daj'  a  blessing  and  a  curse. 
A  blessing,  if  you  obey  the  commandments  of 
the  Lord  ;  and  a  curse,  if  ye  will  not  obey," 
&c.  Chap.  xii.  28,  (Duty)  "  Observe  and  hear 
all  these  words  which  I  command  thee,  (Cons.) 
that  It  may  go  well  with  thee  and  thy  children 
after  thee  for  ever,  when  thou  hast  done  that 
which  is  good  and  right  in  the  sight  of  the 
Lord  thy  Goti." 

Chap.  xiil.  17,  IS,  XV.  4,  5.  xxvli.  9,  (Ant.) 
"Take  heed  and  hearken,  O  Israel,  tlds  day 
thou  art  become  the  peonle  of  the  Lonl  thv 
Gol."  Verse  lO,  (Duty)  "Thou  shalt  there- 
fore obey  the  voice  of  tlio  Lord  thy  God,  and 
do  his  conimandments,"  &c.  Chap,  xxvlii.  l, 
"  And  it  shall  come  to  pass,  if  thou  hearken 
diligently  unto  the  voice  of  the  Lord  thy  God, 
to  observe  and  to  do  his  coiTim;indments, 
(Cons.)  That  the  Lord  will  set  thee  on  high 
above  all  nations  of  the  earth.  And  all  these 
blessings  shall  come  on  thee,  and  overtake 
thee,  if  thou  shalt  hearken  unto  the  voice  of 
the  Lord  thy  God.  Blessed  shalt  thou  be  in 
the  city,"  &c.  Verse  15,  (Thr.)  But  it  shall 
come  to  pass.  If  thou  wilt  not  hearken  unto 
the  voice  of  the  Lord  thy  God,  to  observe  and 
to  do  all  his  commandments,  and  his  statutes, 
that  all  these  C7/)ses shall  come  upon  thee  ami 
overtake  thee,"  &c.  Verse  15,  "  Moreover,  all 
these  curses  shall  come  upon  thee  till  thou  be 
destroyed,  because  thou  hearkenedst  not  unto 
the  voice  of  the  Lord  thy  God."  Chap.  xxix. 
2, 10.  XXX,  15, 18.  {Duty)  "  See  I  have  set  before 
you  this  day  life  and  good,  and  death  and  evil ; 
in  that  1  command  t;,- '.  this  day  to  love  the 
Lord  thy  Goil.towalk  in  his  ways,  and  to 
keep  his  commandments,  and  his  statutes, 
and  his  judgments,  (Cons)  that  thou  mayest 
live  and  multiply  ;  and  the  Lord  thy  Goil  shall 
bless  thee  in  the  land  whither  thou  goest  to 
possess  it,  (Thr.)  But  if  thine  heart  turn 
away,  so  that  thou  wilt  not  hear,  but  shalt  he 
drawn  .away  and  worship  other  gods,  and 
serve  them,  1  denounce  unto  you  this  da.v  that 
ve  shall  surely  perish.  "Whosoever  peruses  the 
iirst  sixteen,  and  the  28th,  29th,  30th  31st,  and 
3?d,  chaixers  of  Deuteronomy,  will  clearly  see, 
that  all  the  ))rivileges,  honours,  instructions, 
protections,  &c,  which  were  given  them  as  a 
select  body  of  men,  were  intended  as  motives 
to  obedience;  which,  if  thus  wisely  Improved, 
would  bring  upon  them  still  farther  blessi  n  gs. 
Thus  God  dreiv  them  to  duly  and  virtue  ly 
his  loving  ki'ulness.  Jer.  xxxi.  3,  "  He  dr -.v 
them  with  the  cords  of  a  man,"  such  roiisi 
derations  as  are  apt  to  influence  the  latkmal 
nature,  "  and  with  the  bands  of  lore,"  Hos. 
xi,  4,  But  ifthev  were  disobedient,  and  did 
not  make  a  right  use  of  God's  Ijenefits  and 
favours,  then  thev  were  subjected  to  a  curse, 
and  should  perish.  And  this  is  so  evident 
from  this  single  book  that  1  shall  not  need  to 


heap  together  the  numerous  quotations  which 
might  be  collected  from  other  parts  of  Scrip- 
ture, particularly  the  prophetic  writings.  Only 
I  may  farther  establish  this  point  by  observing 
—that,  in  fact,  though  all  the  Israelites  In  the 
wilderness,  were  tlie  people  children,  and 
chosen  of  God  ;  all  entitled  to  the  Divine  bless- 
Intr,  and  partakers  of  the  several  instances 
of  Ills  goodness ;  yet,  notwithstanding  all  their 
advant;iges  and  honours,  when  they  weredjs- 
obedient  to  his  will,  distrustful  of  his  power 
and  providence,  or  revolted  to  the  worship  of 
idol  Vods,  great  numbers  of  them  fell  under 
the  Divine  \cngeance^  Ej;od.  xxxii.  8,  27,  28. 
Num.  xl.  4,  5,  6,  33.  XVl.  2,  3,  32,  35,  41,  19.  XXi. 
5,  6.  And  though  they  had  alt  a  promise  of 
entering  into  the  land  of  Canaan,  yet  the  then 
generation,  from  twenty  years  old  and  up- 
wards, for  their  unbelief,  were,  by  the  righte- 
ous judgment  of  God,  excluded  from  the 
beiietit  of  that  promise ;  they  forfeited  their 
inheritance,  and  died  in  the  wilderness,  Niitri. 
xiv,  28—36.    Heb.  ill.  7,  &c. 

53,  From  all  this  it  appears,  that  all  the  high 
privileges  of  tlie  Jeirs,  before-mentioned,  and 
all  the  singular  relations  in  which  they  stood 
to  Gotl,  as  they  were  saved,  bought,  redeemed 
by  him  ;  as  they  were  his  called  awA  elect ;  as 
they  were  his  children  whom  he  begot,  crea- 
ted', made,  and  formed,  his  sons  ;ind  davgh- 
ters,  born  to  him;  his  heritage,  church, 
house,  and  kingdom;  his  saints,  whom  he 
sanctified ;  his  vine  or  vineyard,  which  ho 
planted ;  his  shee,p  and  flock  ■■  I  say  these,  and 
such  like  honours,  advantages,  and  relations, 
as  they  are  assigned  to  the  whole  body,  do  i  .ol 
import  an  absolute,  final  state  of  >tappinf.is 
and  favour  of  any  kind;  but  are  to  lie  con- 
sidered as  displays,  in.etances,  and  descrip- 
tions of  God's  love  and  goodness  to  them, 
which  were  to  opente  as  a  'mean,  a  moral 
mean,  upon  their  hearts.  They  were.  In  inith. 
motives  to  oblige  and  excite  to  obedience ;  and 
only  when  so  improved,  becaine.,rt)ini  and  prr- 
manent  blessings ;  but  neglected,  or  misim- 
proved,  they  were  enjoyed  in  vain,  they 
vanished  and  came  to  nothing  ;  and  wicked 
Israelites  were  no  more  the  objects  of  God's 
favour  than  wicked  heathens.  Amos,  ix.  7. 
speaking  of  corrupt  Jeics,  "  Are  ye  not  as 
children  of  the  Ethiopians  unto  me,  O  chil- 
dren of  Israel  7  saith  the  Lord,"* 

54.  And,  upon  the  whole,  we  may  from  the 
clearest  evidence  conclude,  that  the  selectin" 
the  Jeitrish  nation  from  the  rest  of  the  world, 
and  taking  them  into  a  peculiar  relation  to 
God,  was  a  scheme  for  piomoting  true  reli- 
gion and  virtue  in  all  its  principles  and 
branches,  upon  motives  adapted  to  rational 
nature  ;  which  principles  atid  branches  of  true 
rellL'ion  are  particularlv  spccitied  in  their  law. 
And  to  this  end,  no  doubt,  even-  p.art  of  their 
constitution,  even  the  certironial,  was  wisely 
adapted ,  considering  their  circumstances,  and 
the  then  state  of  the  world. 

53.  The  love  of  God.  xs  it  was  the  founda- 
tion and  original  of  this  scheme,  so  it  was  the 
pr\r(vi  motive  m  it.  Gotl  begun  the  work  of 
salvation  among  them  antecedently  to  any 
thing  which  they  might  do,  on  their  part,  to 
engage  his  goodness.  They  did  t\o\  first  \o\e 
God,  but  God  first  loved  them  :  their  obedi- 
ence did  not^7-»f  advance  towards  God  ;  but 
his  mercy  first  advanced  towards  them,  and 
saved,  bought,  redeemed  them,  took  them  for 
his  people,  and  gave  them  a  part  in  the  bless- 
ings of  his  covenant.  And  as  for  his  displea- 
sure, they  were  under  that  only  consequen- 
tially; or  after  thev  had  neglected  his  good- 
ness, and  abused  the  mercy  and  means,  the 
privileges  and  honours,  which  they  enjoyed. 
This,  I  think,  must  appear  very  evident  to  any 
one  who  closelv  and  maturely  deliiierates 
upon  the  true  state  of  the  Jewish  church. 

Thus,  and  for  tho.^e  ends,  not  excliuhng 
i>lhers  before  or  aftenvard  mentioned,  the 
Jc?r(W;  constitution  was  erected.  . 

5  IV.  The  Jeurish  Peculiarity  not  prejudi- 
cial to  the  rest  of  Mankind— The  Jeuisli 
Economy  being  established  for  the  Benefit  of 
the  World  in  general.  56.  But  although  the 
Father  of  m-nklnd  was  ple;i.sed,  in  his  wis- 
dom, to  erect  he  foregoing  scheme,  for  pro- 
moting virtue,  and  preser^nng  true  religion  in 
one  nation  of  the  world,  upon  which  he  con- 
ferred particular  blessings  and  privileges;  this 
was  no  injury  nor  prejudice  to  the  rest  of 
mankind.    For.  as  to  original  favours,  ore.x- 


•  It  must,  however,  be  observed,  that  these 
titles,  privileges,  fee.  imported  spiritual  bless- 
ings ;  and  especially  a  Divine  influence  in, 
and  gracious  irork  upon  the  soul,  changing 
and  reneiringW\e  heart  and  affections  ;  with- 
out which  obedi'-rice  to  the  Divine  will  It 
\\  ould  have  been  impossible  :  therefore. /orwt- 
ed,  ( reated,  redeemed,  begotten,  sanctified,  &c. 
were  to  be  considereil  by  them,  as  they  are  to 
us,  significant  of  that  c/ia/iffc  which  is  to  take 
plac<?  in  the  heart  by  the  grace  of  God,  produ- 
cing that  obedie.nce,  which  is  conimanaed  in 
his  word  I 


TJic  oriscinal  and  n*,iurc 


ROMA??S. 


of  Ike  Jewish  conslilKfiniT. 


tlKrt  sfijouineth  with  yoil,  an  ordinnncc  for 
ever  in  your  peiienuions;  as  ye.  arc,  so  sli:ill 
the  strnnsfAio,  Ix'l'nre  tlie  Lord."  Dent.  x.wi. 
n,  12,'  And  tilou  slinlt  rcjdid;  in  every  -.'ood 
tliins,  whicli  iIk;  Lii.  d  lliv  (iod  Inth  L'ivcn  unto 
tlu*,  and  unto  tin  lumse,  thou,  and  the  Le 
vite,  and  the  stranger  that  Is  anjong  you." 
Ezek.  \xii.  7, 29. 

58.  And  not  only  were  they  re<itiired  lo  treat 
stramjifn.  or  nirn  of  other  iiatinn.s,  witli  k-intf- 
iliai  and  hnmaiiin/ ;  lull  it  nppi-ar.-i  froin  se- 
veral parts  ofScripture.  that  the  whiilc ./» (r;,^li 
dispensation  had  respi-ci  to  llie  naliims  ortlic 
world  Not  inileeil,  lo  hriii'j  thf'm  all  into  the 
Jewish  chiiiTh,  (that  would  liav-o  been  iin- 
practic;d)le,as  to  the  oreatest  part  of  the  worlii) 
hut  to  spreail  the  knowledge  and  oliedienco  ol 
God  in  the  earth.  Or,  it  w.a.s  .i  sctieme  which 
was  intended  to  have  it.s  pooil  eflect.s  beyond 
the  pale  of  the  Je^irisli  eiir!o.~ure,  and  was  «;• 
lahlLshed  for  the  Ix-nofit  of  all  raankiml.  Gen. 
.\ii.  3,  "  Anil  in  Ihcr-  (;\hiahani)  shall  all  lanu- 
liesofthe  earth  hi;  blessed."  .x.xii.  is,  "  And  m 
thv  seed  Ph.all  rdl  nations  of  tlie  earth  be  bless- 
eil."  E.voil.  vii.  5,  "  And  the  Ei-'Viiliaris shall 
know  that  I  am  the  Lord,  wlv>n  1  stretcli  forth 
my  hand  upon  E-.'vpt,  and  In  ins  out  the  clul 
dren  of  Lsrael."  ix.  16,  •'  And  indeed  for  this 
ver^'  cause  have  I  raised  thee  (I'hanioh)  up, 
for  to  show  \i\  thee  my  power,  and  that  my 
name  niav  Ix-  diclarcd  ihronchout  all  the 
earth."  xv.  14.  Lev.  xxvii.  45.  Numb.  xiv.  l.i. 
14,  15.  ,  , 

59.  But  though  the  Jewish  peculiarity  did 
note.\chide  the  rest  ofthe  world  fioni  the  care 
;uKt beneficence ofthe  univer.sal  Father;  and 
thouirh  the  Jciis  were  commanded  Iocxerci.se 
benevolence  toward.s  pcrson.s  of  other  na- 
tions; vet  about  the  time  when  the  (Jospcl 
w;i.s  intimul2;ited,  ihi"  .lews  were  greatly  ele- 
vated on  arcouiU  of  their  di;:tiiiL'Uishin?  pri- 
vilOLres:  tlioy  liHiked  u|xsn  ihemselves  as  the 
only  favourite.s  of  heaven,  and  reRarded  the 
rest  of  miuikiiid  with  a  soverelsn  conieiniit. 
as  iioihiiii:.  as  ;diandoni'd  of  Hod,  and  with- 
out a  possibilitv  of  Siihalion;  unless  they 
slinvdd  inco.-i>or:<te,  ill  .sonii- dc'rce  or  other, 
Willi  tlieir  nation.  Their  constitution,  they 
suppo.^ed  w;is  est:iblislied  forever,  never  lo 
he  :illore(i,  or  in  aiiv  resi:iect  ;diolisheri.  They 
were  tlie  true  and  only  cliurrb,  out  of  which 
no  mail  could  he  accepted  of  fiod  :  and  conse 
ipiciitlv,  unless  a  man  submitied  to  the  law 
of  Moses,  how  virtuous  or  sooit  soever  he 
were  it  was  their  belief  he  could  notlK;sa\cd. 
He  had  no  ri^ht  10  a  place  in  the  church,  noi' 
could  hereafter  obt;iiii  life. 

§  V.  The  Jrwish  Pectilinritywdsto  receive 

its  Perfection  frnm  the  fVi. «/)'-?.    60.  Cut  the 

Fs;d.  cxh  i.'g, "  TheLoril  pre.serveth  the  stratr    Jnrlyli  disp.Misatiou.  :is  pocutiar  to  that  peo- 

•      -  •   -     plp,  thrniudi  .•.'»;)(  )/(.r  to  the  mere  liLdit  01  lui 


temal  advantases,  God,  who  may  do  what  he 
ntei.ses  with  his  own,  Bestows  them  tn  any 
kind  or  dejrree.  an  he  thinks  flt.  Thus  he 
m:ikes  :i  v;iriety  ol  creatures ;  some  aHi,''  M  in 
a  higher  sphere  of  licin"  some  men  in  a  low- 
er. And  ainon;;  men  he  distributes  dirterent 
facultK's,  st;itions  anil  opponunilics  in  hie. 
Toone  h>'  !.'ives  ten  talents,  to  a  not  her  ^pe,  to 
anotlie.-  two,  and  to  another  0"e.  sevcnilly  as 
ne  pleases;  wltho.it  any  imiie:iclHncnt  othis 
justice,  and  lo  th^  glorious  di=pl.iy  and  ilius- 
tnition  of  his  wisdom.  And  so  lie  may  li>'- 
stow  different  advant;ure.s  and  l'a\ouis  uiion 
(tilTorent  nations,  with  as  much  justice  and 
wisdom  as  he  has  placed  them  in  dilferent 
climatRS,  or  vouchsafed  them  various  accom- 
mod;(tions  and  conveniences  of  life.  But. 
wli;iteveradvantages  some  nations  in:iy  enjoy 
above  others  still  God  is  tlie  God  :ind  Father 
o/"flH.;ind  his  extraordinary  blessing's  to 
.siiine;irenOt  intended  todiminish  his  regards 
tn  others.  He  erected  a  scheme  of  polity  and 
rellL'iOii  for  [iromoling  tlie  knowledse  of  God, 
and  the  (iracticc  of  virtue  in  one  nation  ;  hut 
not  with  a  ilesiun  to  withdraw  his  goodness 
or  pmvklciitial  regards  from  the  rest.  God 
has  in;ide  a  variety  of  soils  and  situations  : 
vet  he  CJiies  for  everv  p;irt  ofthe  slohe  ;  and 
the  inhabit:ints  ofthe  North  Cape,  where  tlicy 
conilict  a  L'ood  part  ofthe  year  with  iiiocht  and 
extreme  cold,  are  no  more  neglected  by  the 
universal  Lord,  than  those  who  enjoy  the  per- 
l>^tual  summer  and  pleasures  of  the  Canary 
A-to.  At  the  same  time  that  God  chose  the 
children  of  Imaet  to  he  his  peciili;ir  people,  in 
;i  special  covenant ;  ho  w;is  the  Go.1  of  the  rest 
of  mankind ;  and  reir;irded  them  as  the  nh- 
j'cts  of  his  c;ire  and  benevolence.  Exod.  xix. 
s.  '•  .Now,  therefore.  If  ye  will  obey  my  voic" 
indeeil.  and  keep  my  covenant,  then  ye  shall 
be  ;i  prnili'n-  trennure  unto  vie  above  all  peo- 
ple :  y^HTs  ^3  '7  o  altliough  all  the  e;uth  is 
mine  "  S.i  it  should  he  rendered.  Oeut.  x. 
II,  !.'>.  "  Behold  the  he;iven  and  the  heaven  of 
lieavfciis  is  tlv'  Lord's  thy  God,  the  earth  with 
«//  ihat  iherein  is.  Only  the  Lord  had  a  delight 
ill  thy  f;ithers,  to  love  them,  and  he;  rhnne 
their  .seed  ;>fter  them,  even  you  above  all  peo- 
ple. ;is  it  is  this  d:iv."  Verse  17,  18.  "  For  the 
Lord  \  our  God  is  God  of  iro  Is,  and  Lord  of 
lords,  ;i  2ie;it  God,  a  mighty,  and  a  tenible, 
w  hirli  resardeth  not  persons,  <or  is  no  re- 
siiecler  of  iiers-ons,  Acts  x.  31.  throuErh  par- 
ti.ditv  loone  person,  or  one  nation,  more  than 
;inother.)  nor  takelh  reward.  He  doth  exe- 
cute the  iudL'inent  of  the  f;itherle.ss  and  wi- 
dow, and  li/veth  the  stranger,  in  giving  him 
fooil  :iMd  raiment."  A  .itranger  was  one  who 
of  ;uiy  other  nation  beside  the  Jciri.fh 


v\\\.  1.  xiX.  1.2,3,4.    XXIV.  1.  xxxiu 

'•  The  ectrih  Is  full  of  theuoodnessof  the  Lonl." 
Verse  8,  "Let  all  tlie  earth  fear  the  Lord  ;  let 
all  the  inlmhltaiiLs  of  the  world  stand  in  awe 
of  him"  Verse  12,  "Blessed  is  the  nation 
\\ho-a>  Goil  Is  the  \j>\\\,  and  the  iwople  whom 
hi-  has  rhoxrn  for  his  own  inheritance."  Verse 
1J,  "The  Lord  looketh  from  heaven;  he  be- 
holdeth  all  tlie  sons  of  men  From  the  plice 
of  his  h;ibii.iiion  he  looketh  upon  nil  the  inha- 
bil:iiits  of  the  earth  He  ftuliloneth  their 
he:ivts  :iUke ;  he  c«inslderetli  all  their  works." 
xlvii.  a,  8,  "The  Lord  most  high  is  a  gre;it 
Kill"  ovi^r  all  the  eartb.  God  reiirnelh  over 
the  heathen."  Ixvl.  7.  evil.  8,  15.  21.  cxlv.  9, 
'■  The  Lord  is  cood  lo  all.  and  his  tender  mer- 
ries :ire  over  all  his  works."  Many  more  pas- 
Sii'.'os  mi'-'ht  be  brouL'ht  out  ofthe  8i"riptures 
oilhe  Old  ■|'i'.-taiii>iit  to  sho<\'  that  nil  the  nn- 
tiling  ofth''  earth  were  the  objects  of  the  Di- 
vine c;ire  and  !.:oolness,;it  ihe  same  time  that 
ho  v.vichsafed  :i  pnrtii  )ilnr:\\v\  extraordlnury 
piovidence  tow;irds  {W  Jrwish  nation. 

.57.  And  airreeablv  to  this  Ihe  Israelites  were 
required  to  exercise  ;dl  benevolence  to  the 
Gentiles,  or  stnniL'ers,  to  abst:un  from  ;dl  in- 
jurious treatment,  to  ji-'rinit  them  lo  dwell 
licaceablv  anil  comtort:d)ly  anioiiir  them,  to 
|tart;ike  of  their  blessings,  to  iiironionite  into 
the  s:ime  happy  body,  if  ihey  tlioueht  fit :  and 
to  join  In  their  relidons  solemnities.  Exo<l. 
xxii.  '21,  "Thou  sh;ilt  neither  vex  a  stranger. 
nor  oppress  him."  xxli.  9,  12.  Lev.  xix.  in. 
"Thou  Shalt  not  clean  thy  vineyard,  neither 
Shalt  thou  2;ither  every  irnipe  of  tliy  vine- 
yard ;  thou  sh.alt  le.ive  them  for  the  poor  and 
afrmnyr:  lam  the  Lord  yourOod."  xxiii   " 


hire,  wliicli  it  siipiuisedandiiirluded,wasbul 
of  atemporarvdiiratioii.aiidofaii  inferior  and 
imperfect  kind.  In  comparison  of  that  which 
w;is  to  follow,  and  which  God.  from  Ihe  be 
irinniiii:.  (wheuhoeiilnvil  iii;oc«ivi,-iiant  with 
Abraham,  :iiid  iii;ide  the  piomi.se  to  him  )  in- 
tended to  ei-ect,  and  which  he  m:ide  several 
declanitions  under  the  Old  Testament  that  he 
would  erect,  in  the  proper  time.  :(s  succes.>;ive 
to  tlie  Jiwi.'fh  dispiii.s:iiion  :  ;ind,  ;i.s  a  super- 
sirurlure,  |K^r|e<live  of  it.  Anil.a-sthe  Jr:ri.ih 
dlsiieus:ition  w;is  erected  by  tlie  ministry  of  a 
much  nobler hand.even  th;«t  of  ihc  .Son  ofdm!. 
the  Messiah,  the  foreordainc  d  before  the  world 
w;»s  made,  promised  lo.lftrfl/mw.foretoUl  by 
the  prophets,  and  e\en  exiK'cted  by  the  J<>(» 
thein.selves ;  thouL'h  under  no  just  conce]) 
tions  of  tlie  end  of  his  cominc  into  the  woiKI. 
He  w.as  to  a.ssunie,  and  live  in  a  huni;in  body, 
to  declare  the  truth  and  •jr:tr-  of  God  more 
clearly  ,ind  expressly  to  ihe  Jews,  to  exhibit 
a  paitcrn  of  the  most  perfect  nlirdienre :  anil 
to  bp  olK'dient  even  unto  ileath  in  compli;ince 
with  the  wlllofGixl."  When  Chtist  came  into 
the  world,  the  Jetrs  were  ripe  for  destruction  ; 
but  he  published  a  general  indemnity  for  il 
Ir.ansgresslons  ofthe  former  covenant,  npon 
their  reprntance :  and  openly  revealed  a  fu- 
tiiie  slate,  ,as  the  tnie  Land  of  Fioinise.  even 
eternal  life  In  he.aven.  Thus  he  cnnllnned 
Ihe  former  coven.ant  with  the  Jews,  as  lo  the 
favour  and  blessing  of  Gol ;  and  enlareeil,  or 
more  clearh'  explained  it.  as  lo  tl-.e  nlesslncs 
therein  bestowed  :  instead  of  :in  eanhly  Ca 


Jewish)  fold  ;  them  u!.«o  I  must  bring,  and 
thev  shall  hear  my  voice,  :ind  there  shall  he 
oucjlock.  (so  the  word  riotjivrt  .-ignities,  and 
ir  translators  have  rendered  it  in  all  ihe 
r  places  where  it  Is  u.scil  In  the  New  'I'es- 
t;iiiient.  iSec  Malt.  xNvi.  31.  Ltikeii.  8  1  lor. 
ix.  7.  And  here abo  ii  .should  have (h  en  ti;ins- 
lated  flock,  no; /«/<?,)  and  one  she/Jtrrd."  1 
Cot.  xli.  13,  "  Cy  one  >'|iirit  we  are  all  b;iptizcit 
in  unf  ball/,  wheiher  we  iSe  Jews  or  Cieii- 
ti1i>»  "  Gal.  iil.  28,  -  There  is  fteitlier  Jew  nor 
ireek,  there  is  nclthei  bond  iiOTfiee,  there  i.-4 
leilher  male  nor  female  ;  for  ye  are  all  one  in 
Christ  .Jesus:"  that  is,  under  the  j;osi)t  I  dis- 
pen.s;Lt:oii.  Ephes.  ii.  14.  15,  IG,  "  For  he  is  our 
|)e;ice,  who  h.is  made  both  (Jews  and  Gentile.s> 
o?if,  and  has  hrol;en  down  the  niiddle  wall  ot 
pariitioii  between  us,  (Jews  and  Gentiles.) 
Having  abolished  by  his  tlesh  Ihe  enmity, 
even  the  law  of  cmiim;indmiiiis  contained  lu 
ordiii;iiices.  for  'n  make  in  himself  of  twain 
nrw  man.  sn  iiKikiiiL'  pi'iic;  and  that  he 
ht  ri  coiicile  both  iiiihUio.1  in  one  body  by 
thcciess.  h;iviiig  slain  the  enmity  thereby." 

62.  And  th:it  this  union  or  coalition  Ixtween 
believing  Je^l■s  and  (ientiles.  is  lo  l)e  under- 
stood of  the  bidicviiig  (lentitrs  beine  taken 
into  that  church  and  covenant  in  which  the 
Jews  were  before  the  Gospel  dispen.'^atioii 
was  erecterl ;  and  out  of  whirh  the  nriheliev- 
iin:  Jews  were  c;ist,  is  evident  from  the  fol- 
lowing considerations: 

63.  First,  tliat  Abraham,  the  head  or  root  of 
the  Jeicish  nation,  is  the  Father  of  us  ti\\. 
Rom.  iv.  16.  17,  "Therefore  il  is  of  faitJi,  that 
it  might  lie  by  gnii-e,  to  the  end  that  ilie  pri- 
misc  might  he  sure  to  till  tlie  seed:  not  to 
that  onlv  which  is  ofthe  law  (Ihe  Jews)  but 
to  th:it  ,dso  wliich  is  ofthe  faith  of  Abraham, 
(Ihe  l)eru;viii>r(;eiitiles)  who  is  thefnihtr  of 
IIS  all,  (as  it  is  wriiti-n,  I  have  made  thee  a 
father  of  many  nalioiis.)  lieroie  him  whom  he 
believed,"  that  is  to  say,  in  the  account  and 
|iuiTO.se  of  God,  whom  he  believed,!*  is  the 
lather  of  lis  all.  Abruhani,  when  he  stoo<l  be- 
fore God  and  received  the  promise,  did  not,  in 
tlie  ;-,ccount  of  Coil,  appe;ir  as  a  pj-ivnte  per- 
.sou,  but  a,i  thefnthn  of  us  all ;  as  the  head 
and  /o//)f')of  the  whole  futuic  Church  of  God, 
from  wliom  we  were  all,  believinir  .7fir«  anil 
Gentiles,  to  descend ;  as  we  were;  to  be  ac- 
cepted, and  interested  In  the  divine  blessinff 
and  covenant  after  the  same  manner  as  he 
w;ts;  n;iiiielv.  by  filth.  Gal.  ili.  6,  S:c  "Even 
;is  Abialiam  believed  God,  :uid  it  was  :icrouiit- 
ed  10  hini  for  riirhteousness.  Know  ye,  Ihere- 
foi-c,  (hat  thev  which  are  of  faith,  the  ^anie  are 
the  ciiildrcn  of  Abniham.  For  tlie  Pciiiiture. 
foreseeing  that  God  would  jiu-tily, '  would 
take  into  his  chuirh  and  coven;int  "  the  hea 
then  ihrougli  filth,  preached  before  the  Gos- 
pel unto  Abnih.-un,  snyinc.  In  tlice  sliall  all 
nations  Ix^  blessed.  So  then  they  which  he 
offiitb,"  (of  what  country  .soever  they  are, 
lie;uliens  as  well  as  Jews.)  "  are  blessed'' 
(jusiltied,  taken  into  ihe  kiiiL'diim  wiJ  cove- 
ii;iiil  of  GmU  "  UK-elher  wiih  b»1icving  Abra- 
ham,') and  into  th:it  very  coviii;iiitwhich  wa5 
made  with  him  and  his  seed.) '  In  this  cove- 
nant were  the  Jc;r?  during  the  whole  period, 
from  Abraham  to  .^/wcg.  and  from  .IfOJra  to 
Chriil.  For  the  coviiiani  with  Abraham  vrnr; 
with  hiin.  and  with  his  snd  aftT  him.  Gen. 
x^  il  7.  •  To  jMiniham  and  his  seed  were  tlio 
proi/.ires  ni;ide."  Gal.  ill.  16.  And  the  apo.s- 
tle  in  the  next  verse  tells  us,  that  (Ihe  pro 
mi.ses  or)  "  the  covenant  that  w.as  contirmc'i 
before  of  God  In  Chrtst,  the  law  which  wa-i 
(•.'iven  by  Moses)  fvnir  hundred  and  thirty 
ye:irs  afti-r.  could  not  disannul,  that  it  should 
iiiake  the  promise  (or  covenant  with  Abr.i- 
ham)  of  none  eftecl ;'"  consequently,  the  Jew, 
during  the  whole  |ieri(Hl  ofthe  l;iw,  or  Mosai- 
ail  iUsp<nsaiion.  were  under  Ihe  coven.ant 
with  Abraham  ;  and  intothat  same  covenant 
Ihc  apostle  ariiies.  Honi  iv.  :iiid  G.al.  iii.  that 
Ihe  believinL'(r'e«/?7f»are  t;ikeii.  Forwhich  rea- 
son he  allirnisthat  they  an-  no  mm  estrangat 
and  firrrigners.  but  feltoirvitizcns  with  the 
saints.  ih;rt  is,  the  patriarchs,  &C.  And  that  the 
gre:it  mvsterv,  not  uiiderstooil  in  other  apes, 
w;is  this',  "  Tliat  the  Gentiles  should  be  fellow- 
heirs  and  of  the  same  boi.ly"  w  ith  his  chinch 
and  children,  Ihe  .Tews.  Eph.  ii.  19.  iii.  5,  6. 

64.  fiirondly.  Agreeably  to  this  sentiment, 
the  l)elieving  Genn'lrs,  are  .said  to  p;irt;ike  oi 
all  the  spirini:d  privile^-es  which  the  Jars  en- 
jmed,  and  from  which  the  nnlieiieving  Jetcs 
fell :  :md  to  lie  taken  into  that  kinsdom  and 
church  of  Go<l.  out  of  which  they  were  ciKt. 
Several  of  Ihe  par;iblcs  of  our  Lord  are  inlend- 


wf/fffj,  revealini  the  resurrection  of  the  de;iil 

and  everlasting  happiness  and  glory  in  the 
XXX.  33,  34."  And  if  a  «fr(7»(£rrr  sojiHirn  with  1  world  loi-ouH'.  ,^^ 

thee  In  vour  land,  ve  shall  not  vex  him.   But  |     61.  That  the  Gospel  is  thr- Jewish  sclieme  en 
the  stranger  that  dwelleth  with 
he  unto  you  as  one  liorn  amom 
thou  Shalt  love  him 
if  thy  brother  be  waxen  |X)or, 
cay  with  thee,  then  thou  shall  relieve  him 
vea,  thou<:h  he  1m>  ;i  siransey  or 

ilKit  he  m;iv  live  with  th<-e."  Ni ^..  ..,, .^ -  i 

15,"And  \(nstranger  sojourn  with  you,  or T: — ; ^-   porated  with  the  „i.,„if,- th-t 

Wfiosoever  lie  among  von  in  vou  r  generations,  •  Ves,  and  thus  i«  lK>cnme  a  Sncnhce  for  ^in,  |  u.'ed  repeatedly  h\  St  P.iil,  W  Ms.'ml>  that 
and  will  otrer  an  ortering  m:(de  bv  fire  of  a  that  those  who  lielieve  in  him  might  have  re-  act  of  God  s  mercv  whereby  a  iwrntent  s^n- 
sweetsiivour  unto  Ihe  Lord;  asvedososh:ill  demptlon  in  his  blood.  This  is  the  light  in  ner,  believing  on  Christ  as  a  sacrifice  for  sm 
lie  do.  One  ordinance  shall  lie  lioih  for  you  which  the  New  Testament  places  the  de.vh  of  has  his  transgres-sions  lorgi\  en  tor  i^nnsi  s 
of  the  congregation,  and  also  for  the  sfranfi-CT- 1  Chriil  -^  f  ■     IkiIcc.    Rom.vl.&c.  /v.  i.. 


h  you    shall  Uffre-crf  and  improved,  will  evidently  appear 

,...„..„..,  „,,"st  you   and   if  we  consider  that  we  (icnr(.V.«.lielieving  i/i         . 

dm  a-s  thyself  "  xxv  35  "  \nd   ('/irf<f   are  s.aid  to  tie  incorpondcd  into  the  ed  to  imint  out  this  fact    And  many  passages 

!  waxen  |X)or';ind  f;Ulen  iii  de- '  s;ime  iKKly  with  the  .leirs  ;  and  that  lielievlng;  in  the  epistles  directly  prove  it 

relieve  him  :  I  .Tnrs  and  nentll's  are  now  beeome  one.one.  — ; — ;       Z~7» 

■  ^sr^ourner,  flock,  one  body  in  Christ.  John  x  16  "  And  1  Bcinc  jUtifled  does  not  n^^f '^  '^^^^ 
umlxxv.  14  other  sheep  I  have  which  are  not  of  this  ahK  t^ing  taJcenlvto  f?P':"n"'/,f5'^Vf  '^ '"r.'T: 
«•■.!,  ,.V;.,   «, Inorateil  with  the  visible  church  of  God;  it  is 


'llie  original  and  natuts 

63  Mnf  XX.  I-IS.  In  iliis  parable  thcrine- 
ranl  is  the  kinsdom  of  )u'aven.  into  which 
Go!  fA«  htniirh-imr,  hirod  the  Jtin-i  earlv  in 
the  m'.rnin:-;  andinto  the.iow(c  vni'-yanl  he 
hired  ,  ■  e  ar./uilfs  at  the  eleventh  hour,  or  an 

""Z  '^UtL  l^xi"^,  3..    Tl>e  Hu.siaud>,unio 
whom  the  vineyard  was  first  let,  were  the 
Jciri;  to  whom  Go>l  first 
the  prophi>t5,  vrr.  3i 
hLs  !Son 


ROMANS. 


of  the  Jeitf-  coHstitufUn. 


hev.-idoIiters.a.sweresomeorrhf)n;neiOieri  who  say  they  are  Jem,  members  of  lh8 
et  us  Drovoke  Chri.st  a-,  some  of  them  pro-  church  of  Cftmf,"  and  are  not,  biu  areth* 
vnkpi»  *"  &c  Ilebr  ill  7,  &c."  Wherefore  as  the  synaeogue  of  SaUtn."  And  agani  chap.  ni.  9, 
HolvGho>t'saith,  To-day,'  when  or  while  you  5  VI.  The  parlicvlar  hon/turn  and  mnrit- 
ht"ir  his  voice  harden  not  your  hearts  as  in  \  leges  ofChrisHan.!;  and  the  terms mgnifuinif 
the  dav  of  temptation  in  the  wilderness,  wlien  i  thene  honours  explained.  73.  seventhly.  In 
voiir  fathers  tempted  me,  wherefore  I  was  conformity-  to  this  sentiment,  (namely,  that 
"devwlwihttat  seneration,  and  sware  in   the  believing  GentiW,  are  taken  into  that 


Mlhvi  srma>its,\my  wrath,  they  shall    not  enter   into  my 

:j6   and  at  U^  ho  sent  rest.    Take  heed,  brethren,  lest  tl.ere  be  in 

bom  thev  slew,  ver.-e  37-39.  aivl  any  of  yon  an  evil  heart  of  unbelief     Chap. 

homtne>  siiw,       ^        ^^i^  ,_.£^^  ^^^  therefore  fear,  lest  a  promise 

being  left  us  of  enterins  into  his  rest,  any  ot 
I/O!*  should  seem  to  come  short  of  it."  v  erso2, 


from  ^•ou,  and  civcn  to  a  nation  (.the  believing 
Genti'ies,)  brin-ins  forth  the  fniit.s  thereof 
Hcncp  it  appear.-^,  that  the  very  same  linsdnm 
ofGo.i,  which  the  Jctrs  once  pot sesscd,  and  m 
which  the  ancient  pioiihets  exerci.-ed  their 
nunistrv.  one  after  another,  is  now  in  our 
posse.s.<i'on ;  for  it  wa»  taken  from  them,  and 
given  to  us. 

67.  Rom.  xi.  17-21.  Tlie  church  or  king- 
dom o/Go^  if  comp'.red  to  an  olive  tree,  and 
the  members  of  it  to  the  branches.  '  And  it 
some  of  the  branches,  aft'- i"i6'''i*-P"wJfWK,) 
be  broken  oft',  and  thou"  Gentile  Chnslian, 
"  wert  grafted  in  amon;;  them,  and  with  them 
partakest  of  the  root  and  fatness  of  the  olive- 
tree  ;•'  that  is,  the  Jewsh  church  and  cove- 
nant Ver.  li, "  For  if  Ihon,"  Gentile  Christuin, 
'•  wert  rut  out  Of  the  oli\o-troe,  which  is  wild 
bv  nature,  and  wevt  srafted,  contraiy  to  na- 
hire,  into  the  good  olive  tree,"  &c. 

63.  1  I'Pt.  ii.  7,  8.  9,  to.  "  riito  yon..  Gentiles 
•who  believe,  he  (Christ)  is  an  honour,  riiAn, 
but  unto  them  which  be  disobedient,  (tJif  un- 
believing Jews,)  the  sione  which  the  builders 
rtis;illov.-ed,  the  same  is  made  the  head  ol  the 
corner,  and  al.'^e  a  stone  of  stumblm?,  and  a 
rock  of  ofteiK.e. *  Thev  stumble  at  tlie  word, 
bcins  disobedient,  whcrcunto  also  they  were 
appointed."  (Thev  are  fallen  from  their  pri- 
vileces  and  honour,  as  GOii  appointed  they 
should  in  case  of  their  unheliel.)  "  Hut  ye" 
(Gi-ntila,  aTe  rai.sed  into  tlie  hi;^h  de/ree f .'oin 
which  thfy  are  fallen,  and  ro)  "  are  a  chosen 
Keneration,  a  roval  priesthood,  a  holy  nation, 
a  peculiar  people,  tliat  ye  should  show  forth 
the  pr;u"ies  of  him  who  hatli  called  you  out  of 
the  henxfienigh  darkness  into  his  mai-vellous 

°e9.  Thirdly.  Tlic  Jof*  vehemently  opposed 
the  admission  of  the  uncirrumcised  Gentiles 
Into  the  kiiiijdom  and  covenant  of  God,  at  the 
first  prearhin?  of  the  Gospel.  But  if  Uie  Gen- 
tile.j\rpri-  not  taken  into  the  same  church  and 
covenant,  in  which  the  Jeirish  nation  had  so 
Ion?  gloried,  whv  should  they  so  zealously 
oppose  their  beins  .admiiled  into  it  >  Or  why 
so  strenuous^'  insist  that  they  ought  to  be  cir- 
cumcised in  order  to  their  being  admitted  ? 
For  what  was  it  to  them,  if  the  GeKtilm  were 
called  and  lal.en  into  another  kingdom  and 
covenant,  distinct,  and  quite  dit)ri'-nt  from 
that  which  th-v  would  have  contined  wholly 
to  thcmselve-,  or  to  such  only  as  were  circum- 
cised ?  It  is  plain  the  Gentiles  misht  have 
been  admitted  into  anorher  kingdom  and  co 
venant,  without  any  offence  to  the  Jeirs  ;  as 
they  would  still  have  been  left  in  the  sole  jws- 
Bessio.t  of  their  ancient  pilvileges.  And  the 
apostles  could  not  have  failed  of  using  this  as 
«n  argument  to  pacifvtlvir  incensed  bieth- en, 
had  they  so  understood  it.  But  seeing  they 
never  gave  the  least  intimation  ot  this,  it 
shows  thev  understood  tlie  alfair  as  the  un- 
believing 'Jeirs(\h\,  namely,  that  the  Gentiles. 
withoutlifiiig  circamcis-vl,  were  Uiken  into 
the  kingdom  of  Gotl,  in  which  they  aiid  their 
forefathers  had  so  lone  stood. 

70.  Fourthly.  It  is  upon  this  foundation 
namely,  that  the  believing  Gcutile.'<  are  taken 
into  tliat  church  and  kingdom  in  whieh  the 
Jnos  once  stood,  that  the  ariostl.-s  dicw  iiar.il- 
kls,  for  c-aution  and  instrnctiun,  hi;|wriu  the 
state  of  the  ancient  Jeti-s,  and  that  of  the 
Christians.  1  Cor.  X.  \-lS.  "  Mo -eover.  bre- 
thren. 1  would  not  thtit  ye  should  be  ignorant, 
how  that  all  our  fathers  w.-re  under  the  cloud, 
and  all  passed  throu^rh  tl..-  sea,  snd  were  all 
baptized  Into  :\loses,  and  did  all  lat  of  the 
earne  spiritual  in.'.at,  and  did  all  drink  of  the 
tame  spiritual  drink  ;  hut  with  many  of  them 
Goil  was  not  well  pleasrtd  :  for  they  were  over- 
thrown in  the  wildcine.ss.  Now  those  tilings 
were  our  esamples.w  the  intent  t/w  should  not 
lust  after  evil  things  as  (/iz-yal  so  lusted.  Neither 


i/0!t  should  seem  to  come 

"  For  unto  us  liath  the  Go»pel  been  preaehed, 
as  well  as  to  t!wm ;"  that  is,  we  have  the  joyful 
promise  of  a  hapjiv  state,  or  o(  entering  into 
rest,  a-s  well  as  the  Jews  of  old.  Verse  II, 
"  Let  us  labour,  therefore,  to  enter  into  that 
rest,  lest  any  man  l.Ul  after  ll>€  same  example 
of  unbelief"  ... 

71.  Fifthly.  Hencealsothe  Scriptures  of  the 
Ohl  Testament  arc  represented  as  being  w-rit- 
ten  for  our  use  and  in.nnicUoii,  and  to  explain 
OH)- dispensation  as  well  -M^  theirs.    Matt.  v. 
17,  "Think  not  that  I  am  come  to  destroy  the 
laiB  and  the  projihets ;  I  am  not  come  to  de- 
strov  but  to  fulfil."    And  when  our  fcaviotir 
taught  his  disciples  the  things  peilaining  to   >ni 
his  kingllom,  he  opened  to  them  the  Scrip-    ••"-' 
tinci.  v.hich  were  then  no  other  than  the Uld 
Testament.    Luke  iv.  17—2-2.  xvin.  ?1.  xxiv. 
27,  "  And  beginning  at  Moses  and  all  the  pro- 
phets, he  e-xpounifed  unto  them  in  all  the 
Scriptures,  the  things  concerning  himseif 
Ver.  '.5, "  Then  opened  he  their  understanding 
tliat  they  might  understand  the  Scriirtiires. 
Tluis  the  apostles  were  instructed  in  the  things 
pertaining  to  the  Gospel  dispensation.    Ana 
ahvaj-s  in  their  sermons  in  the  Acts,  they  con- 
flmi  their  docti-lne  from  the  Scriptures  ot  the 
Old  Testament.    And  in  their  Epistle.i  they 
not  onlv  do  the  same,  but  also  expressly  de- 
clare, tjiat  those  Scriptures  were  wntteu  as 
well  for  the  benefit  of  the  Christian,  as  the 
Jeii-ish  church.  Rom.  xv.  4,  After  a  (iuot;Uion 
out  of  the  Old  Test.-iment.  the  apostle  adds, 
"For  whatsoever  things  were  written  eifore- 
tinie  were  written  for  our  learning;  that  wr 
through  patience  and  comfort  of  the  Scnp- 
tures  might  have  hotie."    l  Cor.  ix.  9,  "It  is 
written  in  the  law  of  Moses  "Thou  shalt  not 
muzzle  the  mouth  of  the  ox  that  treadeth  out 
the  com."  Ver.  10.  "  For  our  sakes  no  doubt, 
this  is  written."  1  Cor.  x.  U.  "Now  all  the.se 
things,"  (namely,  the  iK-fore-mentioned  pn- 
vilcges.  sins,  and  punishments,  of  the  ancient 
Jews.)  "  happened  unto  them  for  ensamples  ; 
and  thev  are  written  for  our  admonition,  upon 
whom  the  ends  of  the  earth  are  come,"  2  Tim. 
iii.  16,  17.  "All  Scripture  is  given  liy  inspira- 
tion of  God,  and  is  profitable /or  doctrine.fot 
reproof,  for  correction,  for  instniction  in  ngh- 
teousness ;  that  the  man  of  GOfl  may  be  per- 
feet,    thoroughly   furnished   unto    all  good 
works." 

72.  Sixthly.  Agreeablv  to  this  notion,  that 
the  lielievlng  Gentiles  are  taken  into  that 
church  or  kingdom,  out  of  which  the  unlie- 
lieving  Jews  are  cast,  the  Christian  church, 
coasidcred  in  a  bodv.  is  called  by  the  same  ge- 
nend  names  as  the  church  under  the  Old  Tes- 
tament Israel  was  the  general  nanie,  of  the 
Jewish  church,  so  also  of  the-Chrislian.  Gal. 
\-i.  16.  "  As  manv  as  walk  according  to  this 
rule,  peace  lie  on  them,  and  mercy,  and  u|)on 
the  Israel  of  Gtxl."  Uev.  vii.  3.  4,  Spetiking  of 
the  Christian  church,  the  angel  said,  "Hurt 
not  the  eanh.  neither  the  sea,  nor  the  trees, 
till  we  have  scaled  the  .tcrvaiits  of  our  God  in 
their  foreheads.  And  I  he.-ii'd  the  mimher  of 
them  that  were  sealed  .  and  there  were  .sealed 
a  hundred  and  fo.tv  and  four  thousand,  of  all 
the  tribes  of  the  children  of  Israel."  Uev  xxl. 
10— 13,  "He  showed  me  that  great  city,  the 
holvJenisiilem.  (the  Christian  church. )ha  ling 
the  glorj'  of  God,— and  had  a  wall  great  and 
high,  and  had  twelve  gates,  and  at  the  gates 
twehe  angels,  and  names  written  thereon. 
which  are  the  names  of  the  twehe  tribes  of 
Israel,"  as  comprehending  the  whole  church. 
Ver.  14,  "  And  tlie  wall  of  the  city  had  twelve 
foundations,  and  in  them  the  names  of  the 
twelve  apostles  odhe  Lamb."  Jfirs  was  an- 
other running  title  of  the  church  in  our  Sa- 
viour's time,  anil  this  is  also  applied  to  Chris- 
tiaiM.  Rev.  ii.  8,  9,  "  And  unto  the  angel  of 
the  (Chiistian)  church  in  Smyrna,  write,  I 
know  thv  works,  and  tribulation,  and  po- 
\ertv ;  and  1  know  the  blasphemy  of  Uxm 


church,  covenant,  and  kingdom,  out  of  which 
the  unbelieving  Jerrs  were  CJist,)  the  state, 
memtiership,  privileges,  honours,  and  rela- 
tions of  professed  Christians,  particularly  ol 
believing  Gentiles,  are  expressed  by  the  same 
phrases  with  those  of  the  ancient  Jewish 
church;  and  therefore,  unless  we  admit  a 
\ei-y  strange  abuse  of  words,  must  convey 
the  same  general  ideas  of  our  present  state, 
membership,  privileges,  honours,  and  rela;- 
tions  to  God,  as  we  are  professed  Christians. 
For  instance, 

74.  L  As  God  Chose  his  ancient  people  the 
JuM,  and  they  were  his  chosen  and  elect,  so 
now  the  whole  body  of  Christians,  Gentiles 
as  w-ell  as  Jews,  are  admitted  to  the  same 
honour  ;  as  thev  are  selected  from  the  rest  of 
the  world,  and  taken  into  the  kingd(.m  if 
God,  for  the  knowledge,  worship,  tnid  oliedi- 
ence  of  God,  in  hopes  of  eternal  lite.  Rini. 
viii.  33,  "  Who  shall  lay  any  thing  to  the 
charge  of  God's  elect!"  <tc.  Errti.  i.  4,  "  ^e■ 
cording  as  he  hath  chosen  us"  (Gentiles, 
chap.  ii.  11.)  "in  him  before  the  foundation 
of  the  world,  that  we  should  he  holy,  ai  d 
witliout  blame  before  him  in  love."  t  ol.  iii. 
12,  "  Put  on,  therelore,  (as  the  elect  of  God, 
holy  and  beloved,)  bowels  of  mercies,"  i:c. 
2Thess.  ii.  13,  "Um  we  are  houtid  {ogi%9 


*  We  render  this  passage  thus,  a  stone  of 
§tumbling,  and  rack  of  offence,  even  to  them 
Khich  sttimble  at  the  iroW',  bein?  dixohedinit 
Ac.  as  if  it  were  one  ctmtiniied  sentence. 
But  thus,  violence  is  done  to  the  tiTxt.  and  the 
apostle's  sense  Is  thrown  Into  obscurity  and 
disorder,  which  is  restored  by  putting  a  period 
alter  offence,  and  beginning  a  new  sentence 
thus,  iliey  stumble  at  the  word,  &c.  For  ob 
jerve,  the  apostle  runs  a  double  antUhe.tis  he- 
•j'een   the  untwlicving  JetM  aivl  believing 


limHUi*. 


10 


'Xr/iifpov  tav  rni  <l>o>vrii  avrnv  aKnv(Tr,Tt. 
F\N,  ir,  should  here  have  bi',-n  rendered 
}Vhrn ;  as  it  is  rendered  1  John  ni  2.  and  as  it 
should  have  been  rendereil  John  xii.  32.  xiy.  3. 
xvl  7  2  Cor.  v.  1.  In  like  mnner  the  particle 
OH  im.  Psal  xcv.  7.  (whe;ir,  the  pl.ice  is  quo- 
ted )  should  have  been  tnmslated  When  or 
ir?!i7«.  For  it  is  translated  When,  i  Sim.  xv 
17  Prov  ill.  21.  iv.  l-i  Job  vii.  4.  xvll.  16.  P.sa. 
1.  18.  and  mlKlit  have  been  so  translated  In 
otiior  places. 


thanks  to  God  always  for  30U,  brethren  U- 
loved  of  the  Lord,  because  God  h;dh  from 
the  beginning  chosen  you  to  salvation, 
through  sanctifiration  of  the  Siiirit,  and  Ijelief 
of  the  truth."  Tit.  i.  I,  "Paul,  a  servant  of 
God,  and  an  apostle  of  Jesus  Christ,  accord- 
in"  to  the  faith  of  God's  elect,  and  the  acknow- 
ledging of  the  truth  which  is  after  godliness." 
2'fim."'ii.  10,  "  Therefore  i  endure  all  things 
for  the  elect's  i>a.kc,  that  they  also  may  obtain 
the  salvation  which  is  in  Christ  .lesus.  w»li 
eternal  glory."  I  Pet.  i.  I,  2,  "  Peter  to  the 
strangers  scattered  throughout  Poiilus,  Gala- 
tia,  Cappailocia,  Asi;i,  and  Bithynia,  elect,  ac- 
cording to  the  foreknowledge  of  Goil  the 
Father,  through  sanctificatioii  of  the  Spirit, 
unto  ol-.edience."  Ii.  9,  "  Ye  (Gentiles)  are  a 
chosen  generation,"  &c.  v.  13,  "'i'lic  church 
that  is  at  Babylon,  eleacd  together  with  you, 
saluteth  vou." 

7.3.  II.  I'he  first  step  which  the  goothiess 
of  God  took  in  execution  of  his  puriio.-e  ot 
election,  with  regard  to  the  GcntHe  woxM, 
was  to  rescue  them  from  'heir  wnnch'-d  si- 
tuation in  the  sin  and  iilolatry  of  their  hea- 
then state,  (t'V  .sending  his  son  Jesus  <:hrist 
into  the  world  to  die  for  mankind,  and  thu.-) 
to  bring  them  into  the  light  and  privileges  of 
the  Gospel.  With  regaul  to  which,  the' lan- 
guage of  Scripture  is,  1st.  That  he  deliverel, 
2d.  S.ived,  3d.  Bought  or  pureha.'ied,  4lh.  Re- 
deemed them.  Gal.  i.  4.  "  Who  gave  himself  for 
our  sins,  that  he  might  tWrnr  us  trom  tht.'? 
Iiresent  evil  worid."  the  vices  :md  Inst.*  ju 
which  the  world  is  involved.  Col.  i.  12,  13^ 
"  Giving  thanks  to  the  Father  who  has  deh. 
vered  iTs  from  the  power  of  (heathenish) 
darkness,"  (Acts  x.wi.  18.  Pet.  ii.  9.  F.ph. 
Iv.  18.  V.  8.)  "and  rran.=lated  us  into  the 
kingdom  of  his  dear  Son."  And  thus,  coi- 
scquentially,we  are  "delivtred  from  the  wrtith 
tocome,"  1  Thes.  i.  10. 

76.  1  Cor.  i.  IS.  ''  For  the  preaching  of  the 
cross  is  to  them  that  perish  foolishness, 
but  unto  us  which  are  .itrvcd  it  is  ll;e  power 
of  God."  vii.  16,  "  What  knowest  thou,  O  wife, 
whether  thou  shalt  save  thy  husband?  or 
how  kno\vest  thou,  O  man,  whether  tho<i 
sViall  "live  Ihv  wife  ?"  that  is,  convert  her  to 
the  Cln  isti.in'  faith,  x.  33,  "  Even  .as  I  please 
ill  men  in  all  things,  not  seeking  mine  own 
profit,  hut  the  profit  of  many,  that  they  may 
lie  .laved."  F.ph.  ii.  8,  "  For  by  gr.ire  are  you 
snpcd  through  faith."  iThess.  ii.  16,"  The  Jews 
forhid  us  to  speak  to  the  Gentiles  that  they 
might  lie  saved."  1  'fim.  ii.  4,  "  Who  will  have 
airmen  to  Ix'  sared,  and  to  come  unto  the 
knowledge  of  the  truth.  2  Tim.  i.  9,  "Who 
hath  saved  us.  and  called  us  with  a  holy  call- 
ing, not  iiceording  to  our  works,  but  accord- 
ing to  his  own  purpose  and  grace."  In  this 
genei-al  sense,  saved  is  in  other  places  applied 
tolwth  ./«r»and  Gen/iles;  particularly  to  the 
Jews.  Rom.  ix.  27.  x.  1.  xi.  26.  Hence  Go<'.  is 
styled  our  Saviour.  TIL  iii.  4,  5,  "But  after 
that  the  kindness  and  love  of  God  our  Saviour 
towards  man  appeared,  not  by  works  of  righ- 
teousness which  we  have  done,  but  according 
to  his  meicv  he  saved  im."  1  Tim.  i.  I, "  Paul, 
an  apostle  of  Jesus  Christ,  by  the  command- 
ment of  God  our  Saviour  "  ii.  3.  Tit.  i.  .3.  Rom. 
XI.  11.  "Through  their  (the  Jews')  fall  salva- 
tion is  come  to  the  Gentiles  "  And  as  this 
salvation  is  by  Jesus  Christ,  he  also  Is  fre» 
qucntly  called" our  Saviour.  .  .  .  „  . 
'    77.  Acts  X.X.  88, "  Peed  the  church  of  Gort 


Of  the  honours  and 


ROMANS. 


pricilegc<>  of  Christians. 


which  he  has  pitrchated  wth  his  own  blood." 
J  Cor.  vi.  20,  "  And  ye  are  not  your  own ;  for 
ye  are  bought  with  a  price."  vii,  23,  "  Ye  are 
tougM  with  a  price."  2  Pet.  ii.  I,  "  False  pro- 
phets shall  bring  in  damnable  heresies,  even 
denyinK  the  Lord  that  bought  them."  Rev. 
V.  9,  "  Thou  wast  slain,  and  hasl  redeemed 
(boueht)  us  to  God  by  thy  blood,  out  of  every 
kindred,  and  tongxie,  and  people,  and  nation." 

78.  Tit.  lii.  14.  "Who  gave  himself  for  us, 
that  he  might  redeem  us  from  all  iniquity." 
I  Pet.  1.  18,  "  Ye  were  not  redeemed  with  cor- 
ruptible things,  as  silver  and  gold,  from  your 
vain  (heathenish)  conversation,  received  by 
tradition  from  your  fathers;  but  with  the 
precious  blood  of  Christ."  And  at  the  same 
time  he  redeemed  orltought  us  from  death,  or 
the  curse  of  the  law.  Gal.  lii.  13.  And  the  Jews, 
in  particular,  from  the  law,  and  the  condem- 
nation to  which  it  subjected  them.  Gal.  iv.  5. 
Hence  fretjuent  mention  is  made  of  the  re- 
demption, wliich  is  in  Jesus  Christ,  Rom.  iii. 
SI.  1  Cor.  i.  30.  Ephes.  i.  7.  Col.  i.  14.  Hebr.  ix. 
21,  15.  Hence  also  Christ  is  said  to  give  him- 
self a  ransom  for  us  Matt.  xx.  28.  Mark  .x.  45. 
I  I'lni.  ii.  «,  "  Who  gave  himself  a  ransom  fo' 
nil."— That  is,that  he  miglit  redeem  them  unto 
«;o.|  bv  the  sacrificial  slieddiii"  of  his  blood 

7S.  III.  As  God  sent  the  Gospel  to  bring  Gen- 
tile.-;, Chn.->iians,  out  of  heathenism,  and  in- 
vited and  made  them  welcome  to  (he  honours 
and  privilcsres  of  his  people,  he  is  said  to  call 
fli'in,  and  they  arc  his  called.  Rom,  i.  6,  7, 
"Among  wiKim  are  ye  also  called  of  Jesus 
fhrisL"  "To  all  that  are  at  Rome  called 
r;i'.nts"-viii.  «i.  I  Cor.  1.9,  "God  is  faithful, 
by  wliom  ye  were  called  into  the  fellowship 
of  his  Son '— viii.  20.  Grd.  i.  6,  "  I  marvel  that 
ye  are  so  soon  removed  from  him  IhdX.  called 
vdu"— V.  13.  Kphes.  iv.  i,  "  1  beseech  you  that 
jv  wulk  worthy  of  the  vocation  wherewith  ve 
are  railed,'"  iv.  4.  1  Thess.  ii.  12,  That  "  ye 
walk  worthy  of  God,  who  hathcidled  you  into 
his  kingdom  and  glory"— iv.  7,  "  G<xl  hath 
not  culled  us  unto  uncleanness,  but  unto  holi- 
n(><.-;. "  2  Tim.  L  9,  "  Who  hath  saved  us,  and 
<a//fi;  us  with  a  holy  ailliiig;  not  according 
t<i  our  works,"  &c.  1  Pet.  i.  15,  "But  as  he 
which  iKitli  catlcii  you  is  holy,  so  be  ye  holy  in 
all  manner  of  coiivers;itioii."— 11.  9,  "Ye," 
Gontilo  christians,  "are  a  chosen  generation, 
—to  show  forth  the  praises  of  him  who  hath 
rallied  you  out  of  darkness  into  his  marvellous 
lliht." 

80.  Note— The  Jews  also  were  called.  Rom. 
i.^.  24,  "Even  us,  v.-hoin  he  has  called,  not  of 
the  Jeirs  only,  but  also  of  the  Gentiles."  1  Cor. 
i.  21.  vii.  18,  "  Is  any  may  called,  beine  circum- 
ci.-^ed"— Hebr.  ix.  15.  But  the  cjilling  of  the 
Jews  must  be  different  from  tliat  of  the  Gcn- 
tlle.s.  The  Gentiles  were  called  into  the  kinc- 
<1oni  of  God  as  strangers  and  foreigners,  who 
had  never  been  in  it  before.  But  the  Jews 
wtie  then  subjorts  of  God's  kingdom  under 
the  old  form ;  aiid  therefore  could  b<!  ceilled 
only  to  submit  to  it,  as  it  was  now  motlrlled 
under  the  Mei^lah.  Or  they  wei-e  called  lo 
repentance,  to  the  faith,  allegiance,  ami  olie- 
dience  of  the  i?on  of  God,  and  to  the  hope  of 
et^nial  life  through  him ;  whom  rejecting, 
th.y  were  cast  out  of  God's  peculiar  kingdom. 

si.  IV.  And  as  we  stand  In  the  relation  of 
rliililien  to  the  God  and  Ftithcr  of  our  Lord 
Ji-.-u.-i  Christ;  hence  it  is  that  we  are  his  bre- 
thren, and  he  Is  considered  as  the  Fir.st-Born 
aii'.oiii  u.?.  i\IatL  xxviil.  10.  John  xx.  17,  "  Je- 
sus saith.  Go  to  my  brethren,  and  say  unto 
Hiem,  I  a.sc«nd  unto  my  Father,  and  vour  Fa- 
ther, and  to  my  God,  and  your  God'"  Hebr. 
11.  11, 17.  Kom.  viii.  29,  "  That  he  might  Iw  the 
Jlr^tl'iirn  among  many  brethren." 

82.  V.  And  the  relation  of  God,  as  a  father, 
to  us  Christians,  who  are  his  children,  will 
lead  ourthoushts  to  a  clear  idea  of  our  being, 
as  we  are  called,  the  house  or  faniilvof  Go<l, 
orChri.si.  1  Tim.  iii.  15,  "But  If  1  tarry  Ioul'. 
th;il  thou  mayest  know  how  to  lxh;ive  thyself 
In  the  house  of  God,  which  is  the  church  of  (he 
living  God."  Heb.  il.  6,  "  But  Christ,  a.s  a  Son 
over  his  own  house:  whose  house  are  we. 
(Chrl.s(ians)if  we  hold  fa.s(  (heoontidencc  and 
rejoicing  of  the  hoiwtirm  un(o(heend."  Hebr 
X  21.  "  Anil  havino  a  sreat  hieh-prie.st  over 
the  house  of  God,"  &c.  i  Pel.  i.\.  17,  "  For  (he 
time  is  come  (ha(  judirment  must  begin  at  the 
house  of  God  :"  ((hat  is.  when  the  Christian 
Chi»reli  shall  undersio  sharp  trials  and  suffer- 
Inss ;)  "  and  if  it  first  Ixiuin  at  us  "  Christians, 
who  are  the  house  or  familv  of  God,  "  what 
.shall  the  end  be  of  them  th;it  obey  not  the  Gos- 
pel r  that  is,  of  the  infidel  world,  who  lie  out 
of  the  church.  See  Rom  i.  .5.  xv.  18.  l  Pet.  i. 
22.  Eph.  it,  19,  "  We  areof  the  household  (do- 
mestics,) ofGotl."  iii.  14, 15,  "I  bow  my  knees 
unto  the  Father  of  our  Lord  Jesus  Christ  of 
whom  the  whole /nm«y  in  heaven  and  earth 
is  nametl,"  &c. 

83.  VI.  Further ;  as  the  land  of  Canaan  was 
the  estate,  or  inlterttance,  belonging  to  the 
Jewish  family,  or  house;  so  the  heavenly 
country  Is  given  to  the  Christian  house  or 
JamUy,  R)r  their  inJwritance.    Acti  x.\.'32 


"  And  now,  brethren,  I  commend  yon  to  God, 
and  to  the  word  of  his  grace,  which  Is  able  to 
build  you  up,  an^  to  give  you  an  inheritance 
among  all  them  .vhicn  are  sanctified."  Col.  ii. 
•24, "  Knowin|  that  of  the  Lord  ye  shall  receive 
the  reward  ot  the  infieritance."  Hebr.  ix.  15, 
"  He  is  the  mediator  of  the  New  Testament, 
ih;it  they  which  are  called  might  receive  the 
promise  of  eternal  inhcritanc.c."  l  Pet.  i.  4, 
"God  has  begotten  us  again— loan  inherit- 
(iMceincorniptible,  undehled.and  that  f;tdeth 
not  away,  reserved  in  heaven  for  ns."  Hence 
we  have  the  (itie  of  heirs.  Titus  iii.  7,  "  That 
bcins  justified  by  his  grace,  we  should  be 
maile  hcirf  ;iCcordins  to  (he  hope  of  eternal 
life."  James  ii.  5,  "Hath  not  God  clio.soii  (he 
poor  of  this  world,  rich  in  faith,  .aid  hnrn  of 
tlie  kint'ilom.  which  ho  has  jivoinisiil  to  tliem 
thadoseiiim  7"  .See  Roin.  viii.  17.  1  I'd.  iii.  7. 

S4.  And  as  Crt?i(J««,  was  ronsiderrd  ;is  the 
rest  of  (he  Jews,  so.  in  reference  to  our  trials 
and  alfiictions  in  (his  world,  heaven  i.s  conti- 
deiod  as  the  rest  of  Christians.  2  Thess.  i. 
7,  "  And  lo  you  who  are  trouble.l,  (he  will 
give)  rc?Mvith  us  when  the  Lord  Jesus  siiall 
be  revealed  from  heaven."  Hebr.  iv.  l.  "Let 
us  therefore  fear,  lest  a  promise  being  left  us 
of  enterins  into  his  rest,  any  of  you  should 
seem  to  coiiie  short  of  it.  For  unto  us  hath  the 
Gospel  been  pre;iched,  as  well  as  lo  thon;" 
(hat  is,  we  have  the  joyful  promise  (i(  enter- 
ing- into  rest,  as  well  a-s  the  Jetcs  of  old.  Ver. 
9,  "There  remains,  therefore  a  rest  for  (lie 
people  of  God  ;"  that  is,  for  Chri.itians  now  in 
this  world,  as  well  as  for  the  .ff  ics  fornirrly 
in  the  wilderness.  Which  is  the  point  (he 
apostle  is  proving  fioni  ver.  3.  to  in. 

8.5.  VII.  Thus  Chjistinns  :xs  well  as  thr  an 
cicnt  Jeti:s,  are  the  house  orfaiiiili/ofC.ih],  or 
we  nv.iyconceive  the  whole  ho{\yn{'Clir!.itiniis 
formed  into  a  nation,  havine  God  at  (heir 
he.ad  ;  who.  on  this  accoun(,  is  s(yleil  ourGoi.1 
(jO\  ernor,  Prolector,  or  King ;  and  we  his 
lieople,  subjects,  or  servants. 

86.  VIII.  And  it  is  in  reference  to  our  being 
a  .lociety  peculiarly  appropriated  to  God,  ami 
under  his  si)ecial  proteclion  and  govcininent. 
that  we  are  c;dlcd  xherityofGnd,  the  Iwly 
city.  Hebr.  xii.  22.  "  Yc  are  "come  unto-ihe 
C!/?/ of  the  Urine  God."  liev.  xi.  2,  "And  the 
holy  city  shM  (hey  tread  under  foot  forty  ;u  id 
twomontlLS.  This  city  is  described  in  .some 
future  happy  state.  Rev.  21stand  22d  cli.i]  iters. 

S7.  Hence  the  whole  Christicrn  community 
or  church  is  denoted  b.v  the  city  Jcrvsalfiii, 
and  sometimes  by  Mount  Zion.  Gal.  iv  26. 
"  But  Jfn(»o/cm, which  is  above,  is  free  which 
is  the  mother  of  us  all."  In  her  rcforme.i  or 
future  happy  state,  she  is  the  New  Jeni.sakm. 
Rev.  lii.  12.  xxi.  2.  Hibr.  xii  2*^,  "  Ye  are 
c^me  unto  Mount  Zitm."  fcr   I'ev.  xiv.  I. 

88.  Hence  also  we  are  said  (o  bo  irrittrn,  or 
enrolled  in  the  Boole  of  God,  or  which  conios 
to  (he  same  (hing,  of  the  J.amb.  the  Son  of 
God.  Rev.  iii.  5,  "  He  that  ovorrometh,  (he 
Siune  shall  be  clothed  in  white  raimont ;  and 
I  will  not  blot  out  his  name  out  of  the  Book  of 
Life."  \\i\.  19,  "And  if  any  m;in  t;\ke  away 
from  the  words  of  the  book  of  this  nroidiccv, 
Gorl  shall  take  away  his  part  out  oi  tho  Bn(>l: 
of  Life,  and  out  of  (be  holy  city,"  iStr.  which 
shows,  th.-it  the  n:imos  of  such  as  aro  in  the 
Book  of  Life  may  be  blotted  out ;  conseiiuentlv. 
(ha(  to  l)e  enrolled  (here  is  (he  privilege  of  :ill 
professed  Christians. 

89.  And  wherea.s  (he  lx>lievincr  Gentiles  were 
once  stransrers,  aliens,  not  n  jtrnple.  eiwniies  ; 
"  now"  (Eph.  ii.  19.)  "  (hey  areiionioro  "Iritii- 
gers  aiHl  forngneis,  \mtfellr,ir  ( irizr/i.^  witli 
(he  saints."  1  Pet.  ii.  10.  "  Which  in  time  pa^t 
were  not  a  people,  but  are  now  the  people  of 
God."  Now  we  arc  at  peace  with  (;od,  Hoin.  v. 
1.  NotP  we  are  reionciled  and  become  (he 
servants  of  God,  the  subjects  of  his  kins-r'oni. 
Rom.  V.  10.  1  Thess.  i.  9.  2  Cor.  v.  IS.  \'j.' 

90.  On  the  other  hand  ;  (he  bodv  of  the  Jetr- 
)>ft  nation,  (having  through  unbeliof  jvyrcf^rf 
(he  Messlnh.  and  (heGo.s|)Cl :  and  beins  there- 
fore, cait  nut  of  (he  citv  and  kin^'dom  of  God.) 
are  in  (heir  (urn,  a(  pre.sen(,  n-prescnto.l  un- 
der the  name  and  notion  of  encniies;  Kom. 
.\i.  28,"  As  concerning  Uie  Gospel  they  arcene- 
mies  for  vour  sake." 

91.  I.X.  The  kind  and  particular  rer-ards  of 
God  (o  the  converted  Gentiles,  ard  their  rela- 
tion (o  Jesus  Christ  is  also  signltiod  bv  tha(  of 
a  husband  and  icife ;  and  his  takini?  thorn  in- 
to his  covenant.  Is  represenlod  bv  his  espou- 
sing (hem.  2  Cor.  .\i.  2,  "  For  I'am  jealous 
over  you  wi(h  go^lIy  je:ilously ;  for  I  h:ive  cs- 


■Tha{  is.  ever>-  true  penitent,  who  by  faith 
embraces  ".he  Lord  Jesus  in  his  sacrifici;U 
death,  as  a  sufficient  luonemont  for  his  sin, 
is  freely  justified  frotn  all  things,  from 
urhich  he  could  not  be  justified  by  the  lair  of 
Mo^es  :  and  thus,  W\n'j  justified  by  faith,  he 
is  reconciled  to  Giid  by  the  death  of  his  Son, 
and  has  peaj:e  with  Goil.  the  Spirilirituessing 
with  his  spirit  that  he  is  a  child  of  God  :  lie- 
ins  now jcally  adoi)t<.il  into  the  lieavenly  fa- 
mily. A,  C. 


paused  you  to  one  /iiistenj,  tii.ii  I  m;iy  pio- 
sent  you  as  a  chaste  virgin  to  Chiist." 

92.  Hence  the  Christian  church,  or  commu- 
nity, is  rcT)rescntcd  as  a  mother,  and  particu- 
lar members  as  her  children.  G.al.  iv.  2(i, 
"  But  Jerusalem,  which  is  kIhivc,  is  freo, 
which  is  the  Mother  of  us  ari.'-  Ver.  ?7,  "  Fot 
il  is  written,  Riyoicc,  lliou  banen  that  bcarc-.st 
not :  break  fonh  and  cry,  thou  that  travailet.t 
not;  for  the  de.'fllatc  h.ath  many  more  chil- 
drenxhnn  .she  which  hath  a  husband."  Ver. 
28,  "  Nn\v  we,  brethrcii,  as  Israyl  was,  are  Oie 
children  of  promise."  Ver.  31,  '•  So  then  bro- 
thren,  ire  are  not  children  of  tho  hond-wonwu 
bu(ol  (be  free" 

93.  Hence  ;dso,  from  the  notion  of  (he  Chris- 
/m/(Chiiich  being  the  ipouseoiGe^\  in  Christ, 
\kx  cmruption  and  her  r'd&to?!/ come  under 
the  name  of  fornieul inn  and  adultery. 

94.  X.  As  God,  by  Chri.it,  exerci>»is  a  pup- 
(icular  providence  o\er  (ho  (/(mf/fin  church, 
in  siipiilying  them  with  all  spirilu.nl  blessings 
giiiiiiiig  (hem  through  all  dirticulties,  aim 
guarding  tlinn  in  all  spiritual  dangers;  he  is 
thoir  .^hipherd,  and  they  his  fiock.  his  sher-ti. 
John  x   11,  "lam  the  '^ocxl  shephad."   Vor 

16,  "  And  other  sheep  I  have,  which  are  not  o.' 
(his  fold  ;  them  also  I  must  brini.',  :ind  they 
shall  hear  my  voice ;  and  there  shall  be  one 
fioek  and  one  shepherd."  Acts  xx.  S6,  29. 
Hob.  xii.  20.  1  Pet.  ii.  25,  "  For  ye  were  as 
x/ieep  so'mg  .astray  ;  but  are  now  ntunicd  to 
the  .-lioijherd  and  Bishop  (Overseer)  of  ^■ou^ 
souls. "^v.  2, 3,  4,  "  Feed  ihc  Jtork  of  God,"Ac, 

9.").  XI.  Nearly  on  (he  s;ime  aa-ount,  as  God, 
by  Christ,  has  est;dilisheil  (he  Christiun 
church,  and  provided  all  means  for  our  hap- 
piiiosN  and  iinproveinent  in  knowledge  and 
virtue,  we  are  comparfd  to  a  rinc,  and  a  vine- 
y/ird.  ;ind  God  to  the  hi/sl.andmaii,  who  pl.-uit- 
ed  and  dres.ses  it ;  and  particuhir  niomlier* 
of  the  C-immunity  are  compared  uihranrhet. 
John  XV.  I,  2,  "  I  am  the  true  rue,  and  my 
F'atlior  is  the  hii.t!jaiuimnu.  E\<  n  branch  in 
mo  that  boaroth  not  fruit,  he  taketh  away  ; 
and  o\ory  branch  tli;it  boareth  fr\iit  he  pur- 
irrth  it."  &.C.  Vor.  5,  "  lam  the  vtne.ve  are  (lie 
ircnnlic?."  Matt.  xv.  13,  "  Escry  plant  which 
my  hea\  only  Father  hath  not  planted  shall  be 
rooted  tip."  Rom.  vi.  5,  "II  we  have  Iwn 
planted  together  in  (he  likeness  of  his  death  ; 
we  shall  be  also  in  tho  likeness  of  his  remir- 
recdon."  Ma(.  xx.  I,  The  rin^i/nrd into  which 
labourirs  were  hired  is  the  Christian  as  well 
,ts  the  Jewish  cliiirch  ;  and  fo  chap.  xxl.  3X 
Mark  xii,  1.  Luke  x.\-.  9.  1  Cor.  iii.  9.  "  Ve  ara 
God's  iiufhandry.  Rom.  xi.  17,"  And  if  some  of 
the  branches,  (Jews,)  be  broken  off,  and  thou 
bring  a  wild  olive-tree  wert  grafted  In  Hmunf 
(Iiom.and  with  (hem  ii:ir(akes(of  (he  root  anj 
fatness  ofthe  olive  tree,"&c.— .See  also  ver.  n. 

96.  XII.  As  Christians  :iro,  by  the  will  of 
Go  1,  set  apart  and  appropriated  in  a  speci»l 
maiinor  to  his  honour,  ser\-ice,  and  obedience, 
and  furnished  with  extraordinary  means 
and  motives  to  holiness,  ."^othev  aiT.said  to  be 
sanctified.  1  Cor.  1.  2,  "Unto'the  church  of 
(ifxl,  which  is  al  Corinth,  (o  them  (ha(  ara 
sanctified  in  Chris(  Jesus."'  vi.  il.  "And  such 
wore  some  of  vom  :  but  yo  are  washed  ;  but  ye 
nv  sanrt ijied :  Um  yc  arc  justified  in  the  nariu: 
of  the  Lord  Jesus  and  by  the  f^iril  of  our 
God.'  Hebr.  ii.ll,"  For  Ixnh  lie  t]:atsnncf(fleth 
andthoy  who  .arc  sanrtified.  arc  all  one,"  x.  9. 

97.  Xill.  Farther  ;  by  (he  presence  of  Goil  in 
the  Christian  church,  and  our  licing  by  pro- 
fession conieernted  (o  him,  ve,  as  well  .is  tlia 
;inciont  Jeirs,  are  made  his  house,  or  temple, 
which  Got!  h;is  built,  and  in  which  hedwells, 
or  walks.  1  Pet.  ii.  5,  "Ye  al.'O,  .a.s  lively 
stones,  are  built  up  a  spiritual  house."  &c.  I 
Cor.  ill.  9.  "Ye  are  God's  building."    Ver.  16, 

17,  "Know  ye  not  th;it  ye,  (Christians,)  are 
the  temple  of  Go<I,  and  that  the  Spirit  of  God 
direllfth  in  you  ;  if  any  man  defile  the  temptt 
of  Goil,  him  shtdl  God  rlestioy  ;  for  the  timpla 
of  0(Xl  is  holy,  which  temple  ye  are"  2  Cor. 
vi.  16,  "And what  aerecment  hath  the  temple 
of  God,  the  (ChrLstian  church.)  with  idols  t 
For  ye  are  the  temple  of  the  living  God  :  as 
God  hath  said,  1  will  dircll  in  them,  and  troft 
in  them."  Eph.  ii.  20,  21,  22,  "And  are  huilt 
iiixni  the  foundation  of  (he  apostles,"  &c. 
"Christ  Jesus  being  the  chief  corner-stone: 
in  whom  all  (he  building  fitly  framod  tosretlier, 
growelh  into  a  holy  temple  in  the  Lord;  im 
u-hom  ye  also  are  builded  tocether,  for  a  ha- 
bit;i(ion  of  God  (hrough  the  Spirit"  2  Thesa. 
ii.  4,  "  .So  that  he,  as  God,  sitteth  in  the  tempta 
of  God.  shoiring  himself  IhM  he  is  God." 

98.  XIV.  And  not  only  does  God,  as  our 
Kin?,  dwell  in  the  CAr/«tcn  church,  as  in  his 
?u)use  or  temple:  but  he  has  also  conferred 
on  Christians  the  honours  of  kings ;  as  h« 
has  redeemed  us  from  the  servitude  of  sin, 
made  us  lords  of  ourselves,  and  raised  mm 
aliove  others,  to  sit  on  thrones,  and  \o  judgt 
and  reign  over  them.  And  he  h.as  madeua 
priests  too,  as  we  are  peculiarly  consecrated 
to  God,  and  oblictxl  to  attend  upon  him  fron 
lime  (0  (ime  continually,  in  the  solemn  ofTice* 
of  religion,  wiiich  he  has  a{>paiaied.    i  Vtt, 


OhseriHiliuni  on  ihcfan-guing 

11.  4,  "  Ye  also  as  lively  stones  are  built  up  u 
siJiriliial  house,  a  bolv  prle-athood."  Ver.  9, 
"But  ye  .(Gemile  (;hiUliai)s,)  are  a  cho.>eii 
eeneration,  a  toya!  (or  kindly)  pri-^thood." 
Ilev.  i.  5,  6,  "  Unto  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood, 
and  hath  ni.idc  us /ci«g-s  M\d  priests  unto  God 
and  his  Father,"  &c. 

99.  XV.  Thus  the  whole  body  of  the  Chris- 
tian church  is  separated  unto  God  from  the 
rest  of  the  world.  And,  whereas  before,  the 
Gentile  believers  were  afar  off,  lying  out  of 
the  commonwealth  of  Israel;  now,  they  are 
nigh,  as  tliey  are  joined  to  God  in  covenant, 
have  full  access  to  him  in  the  ordinances  of 
■worshiii ;  and  in  virtue  of  his  promise,  a  par- 
ticular title  to  his  regards  and  blessing.  2  Cor. 
yi.  17,"  Wherefore  comeoutfromamongthem, 
and  lie  separate,  saith  the  Lord,  and  touch  not 
the  unclean  thing,  and  I  will  receive  you." 
Eph.  ii.  13,  "  But  now  in  Christ  Jesus  ye,  who 
sometimes  were  afar  off,3.-ie  made  nigh,  by 
the  blood  of  Christ." 

100.  XVI.  And  as  God,  in  all  these  respects, 
fias  distinguished  the  Christian  church,  and 
sequestered  them  unto  himself,  they  are  styled 
liis  peculiar  people.  Tit.  ii.  H,  "AVlio  gave 
)iimself  for  us,  that  he  might  redeem  us  from 
all  iniquity  .and  purify  unto  himself  a  peculiar 
people,  /.eaious  of  good  works."  l  Pet.  ii.  9, 

But  ye  are  a  chosen  generation,^,  royal  priest- 
Hood,  ^holj/  nation,  a  peculiar  people,  &c." 

101.  XVIlI.As  Christians  are  a  body  of  men, 
particularly  related  to  God,  instructed  by  him 
in  the  rules  of  wisdom,  devoted  to  his  service, 
and  employed  in  his  true  worship ;  they  are 
called  his  church  or  congregation.  Acts  xx. 
28,  "  Feed  the  church  of  God.'  l  Cor.  x.  32, 
"  Giving  none  offence  to  the  church  of  God." 
XV.  9.  Gal.  i.  13,  and  elsewhere,  Eph.  i.  22, 
"  Head  over  all  things  to  the  church  .-"—and 
particular  societies  are  churches.  Rom.  xvi. 
as,  "The  churches  of  Chriat  salute  you"— and 
BO  in  several  other  places. 

102.  XVIII.  For  the  same  reason,  they  arc 
considered  as  God's  possession,  or  heritage. 
1  PeL  V.  3,  "  Neither  as  being  lords  over  God's 
heritage,  but  being  ensamples  to  the  flock." 
The  reader  c;innot  well  avoid  observing,  that 
the  words  and  phrases,  by  which  our  Chris- 
tian privileges  are  expvesseil  in  the  I^ew  Tes- 
tavient,  are  the  very  same  with  the  words 
and  phrases  by  which  the  privileges  of  the 
Jewish  churcli  are  expressed  in  tlie  Old  Tes- 
tament:  which  makes  gooil  what  St.  Paul 
says  concerning  the  language  in  which  the 
apostles  "  declared  the  thiiigs  that  are  freelv 
given  to  us  of  God."  l  Cor.  ii.  12, 13,  "  We," 
apostles,  "  have  received  not  the  siJirit  of  the 
■world,  but  the  spirit  which  is  of  God,  that  we 
might  know  the  things  that  are  given  to  us 
of  God:"  namely,  the  fore-recited  privile^'e-; 
and  blessini's.  •  "  Which  things  we  speak,  not 
in  the  words  which  man's  wisdom  tcaclieth," 
not  in  philosophic  terms  of  human  invention, 
■"  but  which  the  Holy  Spirit  teacheth"  in  the 
writings  of  the  Old  Testament,  the  only  Scrip- 
tures from  which  they  took  their  ideas  and  ar- 
cimients,  "  comparing  spiritual  things,"  un- 
der the  Gospel. 

Whence  we  may  conclude:—!.  That  the 
Holy  Scriptures  are  admirably  calculated  to  be 
Mnderstood  in  those  things  which  we  are  most 
of  all  concerned  to  understand.  Seein?  the 
same  langu.age  runs  through  the  wholeTand 
as  set  in  such  a  variety  of  lights,  that  one  part 
Js  well  adapted  to  illustrate  another.  An  ;id- 
vanLage  I  reckon  peculiar  to  the  Sacred  Wri- 
tings above  all  others.— 2.  It  follows,  that  to 
understand  the  sense  of  the  Spiritin  the  Ncir. 
!t  is  essentially  necessary  that  we  understand 
its  sense  in  the  Old  Testajnent.' 

§  VII.  Re  flections  on  the  foregoing  Ho7!ours 
and  Privileges  of  the  Christian  Church. 
From  what  has  been  siudit  appears— 

103.  I  That  the  believing  Gentiles  are  taken 
Into  that  kingdom  and  covenant  in  whirti  the 
Jews  once  stood,  and  out  of  which  they  were 
cast  for  their  untelief,  and  rejection  of  the 
Son  of  God  ;  and  that  we  Christians  ought  to 
have  the  same  general  ideas  of  our  present 
religious  state,  membership,  privilcfres,  ho- 
nours, and  relations  to  God,  as  the  Jews  had, 
while  they  were  in  possession  of  the  kingdom. 
Only  in  some  things  the  kingdom  of  God,  un- 
der the  Go.spel  dispensation,  differs  much  from 
the  kingdom  of  God,  under  the  Mo.saical-  As, 
1.  For,  th;it  it  is  now  so  constituted,  that  it  ad- 
mits, and  is  adapted  to,  men  of  all  nntions 
upon  the  earth,  who  believe  in  Christ.— 2. 
"That  the  law.  as  a  ininistration  ofcmnUinna- 
tion,  which  was  an  appenihige  to  the  Jewish 
dispensation,  i.s  removed  and  annulled  under 
the  Gospel,  [but  the  iimral  law,  us  a  rule  of 
life,  is  still  in  force.]— 3.  And  so  is  the  polity, 
<or  civil  state  of  the  Jejvs,  which  was  inter- 
woven with  their  religion;  but  has  no  con- 
nexion with  the  Christian  reliirion.— 4.  The 


Ri,;MAi\.S. 


Privileges  of  Ike  Chrislian  Church. 


cejei/umial  ))art  of  the  Jewish  con:,lituUon  is  ,     107.  III.  That  all  the  afore-mentioned  privl- 
I  likewi.*  abolished,  lor  we  are  taught  the  spi-  legos,  honours,  and  advantages,  are  the  effects 


The  not  attending  to  this  has  been  the 
rause  of  errors  ;uid  false  doctrines  of  the  mo.st 
•angerous  nature  and  tendency. —A.  C 

12 


rit  and  duties  of  religion,  not  by  liguresand 
symbols,  as  sacritic<;"s,  offerings,  washings, 
&c.  but  by  express  and  clear  precepts.— 5.  The 
kingdom  of  God  is  now  put  under  the  special 
govermneiU  of  the  Son  of  God,  who  is  the 
Head  and  King  of  the  church,  to  wliom  we 
owe  faith  and  allegiance.' 

lOJ.  U.  From  the  above  recited  particulars, 
it  apijears  that  the  Christian  churcli  is  happy, 
and  highly  honoured  with  privileges  of  tlie 
most  excellent  nature  ;  of  which  the  apostles, 
who  well  understood  this  new  constitution, 
were  deeply  sensible.  Rom.  i.  16,  "lam  not 
ashamed^  of  the  Gospel  of  Christ,  for  it  is  the 
power  01  God  unto  salvation  to  every  one  that 
believes."  v.i,  2, 3.  &c.— "  Therefore  bcingjus- 
tilied  by  faith, we  have  peacewith  God  throu^li 
our  Lord  Jesus  Christ ;  by  whom  also  we 
have  access,  by  faith,  into  this  grace  wherein 
we  stand,  and  rejoice  [glory]  in  hope  of  the 
glory  of  God.  And  not  only  so,  but  we  clory 
in  tribulalion  also,"  &c.  Ver.  11,  "  And  not 
onlj-  so,but  we  also  joy  [glory]  in  God  through 
our  Lord  Jesus  Christ,"  &c.  chap.  viii.  31,  &e. 
"  What  shall  wo  then  say  to  these  things  ?  if 
God  be  for  us,  who  can  be  a?ainst  us  i  He 
th;it  spared  not  his  own  Sou ,  bvtt  delivered  him 
up  for  us  all,  how  shoulil  he  not,  with  liim, 
also  freely  give  him  all  things  ^  Who  shall 
lay  any  thing  to  the  charge  of  God's  elect  7 
who  is  he  that  condemneth^  Who  shiill  sepa- 
rate us  from  the  love  of  Christ  V  Chap.  ix.  23, 
24,  "  He  has  made  known  the  riches  of  his 
glory  on  the  vessels  of  mercy,  which  he  had 
afore  prejjared  unto  glory,  even  on  us  whom 
lie  has  called,  not  of  the  Jews  only,  but  also  of 
the  Gentiles."  2  Cor.  ill.  18,  "  But  we  all,  with 
open  face,  beholding,  as  in  a  glass,  the  glory 
of  the  Lord,  are  ciiangcd  into  the  same  image 
from  glory  to  rloiy,  as  bv  the  ."Spirit  of  the 
Lord."  Eph.  i.  j.  4,  &c.  "  Blessed  be  the  God 
and  Father  of  our  Lord  Jesus  Christ,  who  has 
blessed  us  with  all  spiritual  blessings  in  hea- 
venly places  in  Christ,  according  as  he  has 
chosen  us  in  him,"  &c.  &c. 

105.  And  it  is  the  dutj'  of  the  whole  bodv 
of  Christians  torcjoicein  the  goodness  of  God, 
to  thank  and  praise  him  for  all  the  benefits 
conferred  upon  them  m  the  Gospel.  Rom.  xv. 
10,  "  Rejoice,  ye  Gentiles,  with  his  people." 
Phil.  ill.  1,"  My  brethren,  rejoice  in  the  Lord." 
iv.  4,  "  Rejoice  in  the  Lord  alway  ;  again  I 
say,  rejoice."  1  Thess.  v.  16,  "  Rejoice  ever- 
more." James  i.  9.  1  Pet.  i.  6,8.  Col.  i.  12,  "Giv- 
ing thanks  unto  the  Father,  which  hath  marie 
us  meet  to  be  partakers  of  the  inheritance  of 
the  saints  in  light."  ii.  7,  "  Rooted  and  built 
up  in  him.and  established  in  the  faith,nbound- 
iiig  therein  with  Ihanksgivine."  1  Thess.  v. 
18.  Hfb.  xiii.  15,  "  By  him,  therefore,  lot  us 
offer  the  sacrifice  of  praise  to  God  continually, 
that  is,  tiie  fruit  of  our  lips,  giving  thanks  to 
his  name."  Eph.  i.  6,  "  To  the  praise  of  the 
glory  of  his  grace,  wherein  he  has  made  us 
accepted  in  the  Beloved."  Ver.  12,  14. 

106.  Farther,  it  is  to  be  observed,  that  all  the 
forei/oing  privileges,  benefits,  relations,  and 
honours,  belong  to  all  professed  Cliristians 
witliout  exception.  God  is  the  God,  King, 
Saviour,  Father,,  Husband,  Shepherd,  &c.  to 
them  all.  Hecreated.saved,  bought,  redeemed, 
he  beeot,  he  made,  he  planted,  &c.  them  all. 
And  they  are  aHas  created,  redeemed,  und  be- 
gotten,Toy  him  ;  his  people,  nation,  heritase; 
his  children,  spouse,  flock,  vineyard,  &c.  We 
are  all  enriched,  with  the  blessings  of  the  Gos- 
pel. Rom.  xi.  12,  13,  H.  all  reconciled  to  God 
Vrr.  15,  all  "  the  seed  of  Abraham,  and  heirs 
according  to  the  promise ;"  Gal.  iii.  29,  .all 
partake  of  the"  root  and  fatness  of  the  good 
olive,"  the  Jemsli  churcli :  all  the  brethren  of 
Christ,  and  members  of  his  bo<iy,  all  are  un- 
der grace,  all  have  a  right  to  the  ordinances  of 
woiship.aW  are  golden  candlesticks  in  the  tem- 
ple of  God, Rev.  i.  12, 13, 20. ;  even  those  who  by 
reason  oftheir  misimprovement  of  their  pri  vi- 
Irees,  are  threatened  with  having  the  candle- 
stick removed  out  of  its  place,  ii.  5. ;  either 
every  professed  Christian  is  not  in  the  church, 
or  all  the  fore-mentioned  privileees  belong  tc 
every  professed  Christian;'!  which  will'ap- 
poar  more  evidently  if  we  consider, 


'  Add  to  vnis,  ihat  all  the  privileges  under 
the  Gospel  are  abumlantlymoro  spiritual  than 
they  were  under  the  law— 'I'HAT  being  the 
shad.0^0.  THIS  tlie  substaiice.  Hence,  while 
we  consider  these  privileges  the  same  in  kind, 
we  must  view  them  as  differing  widely  in 
degree.  A.  C. 

1  A  professed  Christian  should  be  a  real 
practical'Chrisfian :  God  prorides  no  privi 
legos  for  professors  of  Christianity,  as  distin- 
guished from  genuine  Christians.  All  the 
above  enumerated  blessings  and  privileges 
belong  to  Christians;  but  a  Christi;in  is  one 
who  has  the  spirit  of  Christ,  and  lives  ac- 
cording to  his  Gospel.  Let  no  man,  therefore, 
suiipose,  because  he  professes  Christianity, 
and  is  .enrolled  with  some  Christian  church  or 


of  God's  free  grace,  without  regard  to  any 
prior  righteousness,  which  deseived-or  jiio- 
cured  the  donation  of  them.  Itwasnotior 
any  goodness  or  worthiness  which  God  found 
in  the  hcaUteii  world,  when  the  Gospel  was 
first  preached  to  them  ;  not  for  any  works  of 
obedience  or  righteousness  which  we,  in  our 
Gemile  stiite,  had  peno.med;  whereljy  we 
had  rendered  ourselves  deserving  of  the  bless- 
ings of  the  Gospel,  namely,  to  be  taken  into 
the  family,  kinedom.  or  church  of  God  ;  by  no 
means.  It  was'nol  thus  of  ourselves  that  we 
are  saved,  justified,  &c.  So  far  from  that,  that 
the  Gospel,  when  first  preached  to  us  Gentiles, 
found  us  sinners,  dead  in  trespasses  and  sins, 
enemies  through  wicked  works,  disobedient ; 
therefore,  I  say,  all  the  forementioned  privi- 
leges, blessings,  honours,  &c.  are  the  effects 
of  God's  free  grace  or  favour,  without  regard 
to  amj  prior  works,  or  riehteousness  in  the 
Gentile  world,  which  procured  the  donation 
of  them.  Accordingly,  they  are  alw.ays  lu 
Scripture,  assigned  to  the  love,  grace,  and 
mercy  of  God,  as  the  sole  sjiring  from  whence 
tliey  flow.  John  iii.  16,  "  For  God  so  loved  the 
world,  that  he  gave  his  onlybegotton  Sou, 
that  whosoever  believeth  on  iiim  should  not 
perish,  but  liave  everlasting  life."  Rom.  v.  8, 
"  But  God  commendeth  his  love  to  us,  in  that 
while  we  were  sinners,  Christ  died  for  us." 
Eph.  ii  4-9,10,"  But  God,who  is  rich  in  mercy, 
for  his  great  love,  wherewith  he  has  lo>cd  us, 
even  when  we  were  dead  in  sins,  liath  quick- 
ened us  together  will)  Christ,"  (by  grcwe  j  e 
are  saved,)  "  and  hath  raised  us  up  together, 
and  made  us  sit  together  in  hetivenly  places 
in  Christ  Jesus.  That  in  ages  to  come  he  might 
show  the  exceeding  riches  of  Ids  grace  in  liis 
kiminess  towards  'us,  through  Jesus  Christ. 
For  by  grace  are  ye  saved,  through  faith,  and 
that"  (salvation  is)  "not  of  yourselves,  it  is 
the  gift  of  God ;  not  of  works,  so  thai'  no 
man,"  (nor  Gentile,  nor  Jew,)  "  can  Uoasl. 
For  we"  (Christians  converted  fiom  heathen- 
ism) "  are  his  workm.anship,  created  in  Christ 
Jesus  unto  KOod  works, whlcli  Goil  hath  beibre 
ordained  that  we  should  walk  in  them." 

1 08.  It  is  on  account  of  this  general  love  that 
Christians  are  honoured  with  the  title  of  /•«- 
loved.— B.om.  i.  7,  "To  all  that  are  in  Rome, 
beloved  of  God,  called  saints,"  ix.  25,  "  I  will 
call  her,"  (//ie  Gentile church,)"ic/o»fii, which 
was  not  beloved."  Coloss.  iii.  12,  "Put  on 
therefore,  as  the  elect  of  God,  holy,  and  be- 
loved, bowels  of  mercies,"  &c, 

109.  Rom.  iii.  23,  24,  "  For  all  have  sinned, 
and  come  short  of  the  trlory  of  God  ;  being 
justified  freely  by  his  grace,  throiich  the  re- 
demption which  is  in  Christ  .Jesus."  v.  2. 
1  Cor.  i.  4,  "  I  thank  mv  God  for  the  grace  of 
God,  which  is  £;iven  you  by  Jesus  Christ," 
Eph.  i.  6,  7,  "  To  the  praise  of  the  glory  of  his 
grace,  whereby  he  has  made  us  acc<;pted  in 
the  Beloved,  in  whom  we  have  redemption 
through  his  blood,  the  forgiveness  of  sins, 
accordins  to  the  riches  of  his  grace."    Col. 

2  Thess,  i,  12  2  Tim,  1,9,  "Who  hath 
saved  us,  and  called  us  with  a  holy  calling, 
not  according  to  our  works,  but  according  to 
his  own  purpose  and  grace,  wliich  w.is  gi- 
ven us  in  Jesus  Christ,  before  the  world  be- 
gan," Tit.  iii,  a,  Heb,  xii,  15.  Hence,  grace, 
and  the  grace  of  God,  are  sonietrnies  put  lor 
the  whole  Gospel,  and  all  its  blessings,  as 
Acts  xiii,  43,  "Paul  and  Barnabas  persuaded 
tliem  to  continue  in  the  grace  of  Goil.  ■  Cor, 
vi,  1,  1  Pet  v,  12,  "  Testify  that  this  is  li.e 
true  grace  of  God  in  which  we  stand."  1  Cor. 
i.  4.  Rom.  v.  2  2  Cor.  vi.  1.  Tit  ii,  11.  Jude 
4.  Rom.  xii.  1,  "1  beseech  you,  thcjet'orr, 
brethren,  bv  the  mercies  of  God,  that  ye  pre- 
sent your  bodies,"  &c.  xv.  9,  "And  that  the 
Gentiles  might  glorify  God  for  his  mercy." 

society,  that  he  is  therefore  a  child  ofGod,&.c. : 
he  must  be  born  of  the  Spirit,  belore  he  c.:u 
be  thus  considered  ;  or  have  any  just  title  to 
the  kingdom  of  heaven.  A.  C. 

*  Iva  jiri  rif  Kovxi'^irat,  lest  any  man 
should  boast ;  so  we  render  it ;  as  if  the  Gos- 
pel salvation  were  appointed  to  be  not  0) 
works,  to  prevent  our  bo:iSting:  which  sup- 
po.ses  we  mieht  have  boasted';  had  not  God 
taken  this  method  to  preclude  it— Whereas,  in 
truth,  we  had  nothing  to  lioasi  of  Neither, 
Jew  nor  GcntHe  could  preiem'  to  anv  prior 
rii-'hteousness,  which  might  n,.  kr  them  wor- 
thy to  be  taken  into  the  house  .md  !;ii!!?doin 
ofGoil  under  his.«on  ;  thereiore  the  apostle's 
meaning  is,"  We  are  not  i^aved  from  heathen- 
ism, ,uid  traiisl:i'fd  into  the  church  and 
kingdom  of  Chrisi.  for  any  prior  t'oodness, 
obedience.or  righteor  e?swe  had  performed. 
For  which  reason ,  no  man  can  boast,  tis  if  he 
had  merited  the  blessiiit:,"  &c.  This  is  the 
apostle's  sense ;  and  the  place  should  have 
lieen  translated,  so  that  no  man  can  boast : 
For  ti/a  signifies  so  that.  See  Rom.  iii,  19.  1 
Cor.  vii.  29.  2  Cor.  i.  17.  vii.  9.  Gal.  v.  17.  HeU 
ii.  17.  vi.  17.  Markiv.  u. 


All  the  blessings  of  the  Gospel 

1  Pet.  I  3,  "  Blessed  be  the  God  and  Father  of 
our  Lord  Jesus  Christ,  who,  according  to  his 
abundant  mercy,  hath  begotten  us  again  to 
a  lively  hope,"  &c. 

110.  In  these  texts,  and  others  of  the  same 
Kind,  it  is  evidRnt  that  the  love,  grace 
and  mercy  of  God,  hath  respect  imno  parti- 
cular persoiu  in  the  CAris«'a?j  church,  but 
to  the  whole  body  or  whole  societies  ;  and 
therefore  are  to  be  understood  of  that  gene- 
ral love,  grace,  and  mercy,  whereby  the 
whole  body  of  Christians  is  separated  unto 


ROMANS. 


earth  fruitful;  nor  the  frtiitfuincss  of  the  earth 
to  supply  fool ;  nor  food  to  sustain  our  life 
He  could  do  this  by  his  own  immediHle  pow- 
er .  biu  He  chooses  to  manifest  his  provi- 
i'>nr  ,  loner,  wisdom,  and  goodness,  in  a 
.iMoty  ot  ways  anil  disjtositioiis,  and  yet  his 
power  and  goodness,  are  not  onlv  as  much 
concerned  and  exercised  in  this  wav,  as  if  he 
produced  the  end  without  the  intervention  of 
me;in.s ;  hut  even  much  more,  iMJCause  his 
ix)wer,  wisdom,  and  goodness,  are  as  much 
e.xerted  and  illustrated  in  every  single  inter- 


ri«H  .nhohie,j;ri;  '»  sep.ir.uea  unio  e.xertea  and  illustrated   n  every  single  inter- 

God,  to  be  his  peculiar  people,  favoured  with  mediate  step,  as  if  he  had  done  I  he  hii  ■  at 
extraordinary  blessings.  And  it  is  with  re-  once,  withdi  t  any  inter  Sesfor.at=-,M 
fh'»,''.h°„'^!.%'-^""'"«."' .*"-''  moJe  of  speech.  There  is  as  much  powerTnd  wis'U/c«^^ 
that  the  Ge«ato  who  before  lay  out  of  the  cised  in  producing  rain  or  in  n  akin"  the 
^?iTL.?."l  ^?''  not  Obtained  mercy,  are  earth  fruitful,  or  in  adapting  fMdoti'nou 


Rom 


.said  now  to  have  obtained  inercv 

.Xi.30. 

111.  Hence  also  we  may  conclude  that  all 
tlxe  privileges  and  blessings  of  the  Gospel, 
even  the  whole  of  our  redemption  and  sal- 
vation, are  the  effect  of  (Jod's  pure,  free, 
original  love  and  grace,  to  which  he  was  in- 
clined of  his  own  motion,  without  any  other 
motive,  besides  his  own  goodness,  in  mere 
kindness  and  good  will  to  a  sinful,  perish- 
ing world.  These  are  "  Uie  things  that  are 
freely  given  to  us  of  God,"  l  Cor.  ii.  12 

§  VIII.  All  the  Grace  of  the  G-'Spel  is  dis- 
ponied  to  us,  by,  in,  or  throughC/!J7«  Jesits  — 
III  Nevertheless,  all  the  fofemcntioned  love 
frrace^find  mere;/,  is  dispensed,  or  conveyed 
to  us  m,  by,  ox  through  the  Son  of  God  Je- 
sus Christ,  our  Lord.  To  quote  all  the  places 
to  this  purpose,  would  be  to  transcribe  a 
great  part  of  the  New  Testament.  But  it 
may  sutticc,  at  i)re.>;ent,  to  review  the  texts 
under  the  numbers  107  and  109.  From  which 
te.\ts  It  13  evident,  that,  "the  grace."  or  fa- 
wur,  of  God  Is  given  unto  us  by  Jesus 
t;lirist :  that  he  has  shown  the  exceeding 
riches  of  his  grace  in  his  kindness  to  us 
throu!;h  Jesus  Christ ;"  that  "he  has  sent 
his  5on  into  the  world  that  we  might  live 
through  him;  to  be  tne  propitiation,"  (or 


nshmentofourlwdies;  Isavtherels  :ismuch 
power  in  anyone  of  these  steps,  as  there 
would  he  in  nourishing  our  bodies  by  one 
immediate  act  without  those  intonnediale 
means.  Therefore  in  this  method  of  pro- 
cedure, the  displays  of  the  Divine  Providence 
and  perfections  are  multiplied  and  be;uitifully 
diversified,  to  arre.st  our  attention,  exercise 
our  contemplation,  and  excite  our  admiration 
and  thankfulness  ;  for  thus  we  see  God  in  a 
surprising  variety  of  instances.  Nor,  indeed 
am  we  turn  our  eyes,  to  any  part  of  the  visi- 
ble creation,  but  we  see  His  power,  \visdom 
and  goodness,  in  perpetual  exercise  every 
where.  In  like  manner,  in  the  moral  vorid 
he  chooses  to  work  by  means,  the  mediation 
ot  his  Son,  the  influences  of  his  Spirit  the 
teachings  of  his  wora,  the  endeavours  of 
ajiostles  and  ministers;  not  to  .supply  anv 
dc-fects  of  his  powei-,  wisdom,  or  goodnes  ' 


_archjandX\\XQng\\  Chrut  Jcrut 

tell  tne,  what  preeminence,  in  the  purpose 
of  God  this  world  may  possibly  have  abovS 
any  other  part  of  the  universe!  Or  what  r«- 
ntion  It  hears  to  (he  rest  of  the  creation  •>  We 
know  that  even  angels  have  been  ministerin« 
spirits  to  some  pan,  at  least,  of  mankinif 
w  ho  will  determine  how  far  iho  scheme  of 
redemption  may  exceed  any  scheme  of  Di 
vine  wisdom,  m  other  pans  of  the  universe  < 
Ur  how  far  it  may  effect  the  improvement  and 
happiness  of  other  beings,  in  the  remotest  re- 
gions. Eph  lii.  10,  "To  the  intent  that  now 
unto  the  jmncipalities  and  jwwers  in  hea- 
venly places,  might  be  known  hy  the  church. 
ihe  manifold  wisdom  of  Go  I,  accordin"  to  the 
eternal  puipo.>e,  which  hepurjjo.sed  in  Christ 

M?f.il^  ?,'",  ''"'"'^■"  '  '''^"^■'  '■  '••J.  "  W'ich 
hing.,  tlKit  .are  ro|iortitl  by  them  that  have 
preached  the  Gosi>eI,  the  .angels  desire  to  look 
1  .  .1. "  1^  therefore  the  sense  of  Itevelation. 
that  the  heavenly  principalities  and  rjowerij 
study  the  wisdom  and  grace  of  redenmiion  ; 
and  even  increase  their  stock  of  wisdom  froni 
the  displ.-iys  of  the  Divine  love  in  the  Gosi^T 
w  iio  c;in  say  how  much  our  virtue  is,  more  or 
less  severely  proved,  th:ui  in  other  worlds'' 
ur,  howlurour  virtue  may  excel  that  of  other 
beings,  who  are  not  subjected  toour  long  and 
Heavy  ma  s ;  may  not  a  vinuc,  firm  and 
steafly  under  our  present  clops,  inconveni- 
ences, discouragements,  persecutions,  trials 
and  temptations,  possibly  surpass  the  virtue 
ot  the  highest  angel,  whose  state  is  not  at- 
tended with  such  embari-assmeiits  1  Do  wa 
know  how  far  such,  as  shall  have  honourably 
passed  through  the  trials  of  this  life,  shall 
liereiiftor  be  dispersed  through  the  creation 7 


^iS?lSZ=Iip3  EillS^iFS 


his  glorious  dispensations ;  to  exercise  the 
moral  powers  and  virtues  of  all  the  subor- 
dinate agents  employed  in  carrying  on  his 
great  designs,  and  to  set  before  our  thoughts 
he  most  engaging  subjects  of  meditation,  and 
the  most  powerful  motives  of  action.  And 
this  method,  in  the  moral  worltl,  is  siill  more 


mercvsc.it)  "  for  our  Biiiq-"  hnt  V.o  v.  ,iiVv;  ;,"■""■"•'"""":'"  "■>=  "'("<" 'cura:,  is  sun  more 
t«rus:tha(wewlwwere!afaroff  are  m  de  our  mfnlu^  ?,^'."'t  ^^"'>0"t  "'e  attention  of 
nigh  by  his  blood  :"  that  "God  Iris  m-.dln=   m^^  minds  the  end  propo.sed,  our  sanctilica- 

are  his  workmS;  created  z«  c  1? Lt  le  o?  nn'^^^^^^f  ^".''^^^  "V"  '"'P^'fect,  who  are 
SU.S :"  that  "  before  the  wor  d  be"an  the  pur-"  °mi  ent?t,  of"h^°"  when  compared  to  the 
!--■!".«.-«  Of  GO..,"  relatingio';o\';?Sl  Sy"^^,c°/n!"^iroKS't  '^f^^:^ 


V'^  "  "',  S'^'^^it'on,  "was  given  us  in  Christ 
Jo^ii.-,:  before  the  foundation  of  the  world 
Crtjd  chose  us  m  Christ,"  Eph.  1.4."  We  have 
pe^ce  with  God  throit^h'  our  Lord  Jesus 
Christ,  tj/  whom  ahso  we  have  access  into 
Jliis  grace  wherein  we  stand,"  Rom.  v  i  2 
ii.^°i'l  ';»'".g'';'en  to  us  eternal  life,  and  this 
lite  IS  in  his  Son,"  l  John  v.  ii.  Nothin"  is 
Clearer  from  the  whole  current  of  Scripture 
than  that  al  the  mercy  and  love  of  Gol,  ami 

K  i'  frni^M'"^'  "^-  "''^  «°^l"^''  fO"'  first  to 
Uj>t,  from  the  original  purpose  and  grace  of 
cod.  to  our  nnal  s.alvation  in  the  possesion 
01  eternal  life,  is  in.  by,  or  through  ChrS^- 
and  particularlv  by  ffis  blood,  "  by  the  re- 
demplion  which  is  In  him,"  as  "he  is  the 
propitiation."  or  atonement  "  for  the  sins  of 
he  who^e  world,"  l  John  ii.  2.  This  can 
bear  no  dispute  among  Christian.s.  The  on  v 
difference  that  can  be  must  relate  to  the 
manner,  how  these  blessings  are  conveyed 

hej  are  conveyed  through  his  hands,  as  he 
I.-  the  Minuter  or  Agetu  aiipointed  of  God  to 
put  us  in  possession  of  them.  But  his  blood 
dfath,  cross,  could  he  no  ministering  cause 
ot  blessings  assigned  to  his  blood,  &c  before 
we  were  put  in  possession  of  them  —See 
R<"?i  V.  6,  8,  10  19.  Eph.  ii.  13,  16.  Col.  i.to, 
21,  22.  Nor  truly  can  his  blood  he  possiblv 
considered  as  a  ministering  ox  insirumentoJ 
cause  in  anysense  at  all ;  for  it  is  not  an  agetu 
but  an  object,  and  therefore,  though  it  may 
be  a.  moving  cause,  or  a  reason  lor  bestow- 
ing blessings,  yd  it  can  be  no  active  or  in- 
ttrunwnial  cause  in  conferring  them.  His 
blood  aiid  death  ic  indeed  to  us  an  aisurance 
01  pardcn;  but  it  is  evidently  somethiii" 
a  wfl'  ^^^^  '^  ''''''°  considered  as  an  offering 
lon.Tn-^'^  '°^°'?'  •"-'">■  P'easing  to  hiin, 
iSdemntl^,?''  °^"v?"\-  ^"''.  '"  o^""'''"  eternal 
c^ap  v  i        "*"•  "^''^P-  '•'^  '2,  U,  26.  Eph. 

t'tronr.''^S^'^l|  r  °f  .'ll"^"'?,^ 


ion?  An.swcr-He  who  is  all  i)rr.sent,  afl- 
knowing,  all  powerful,  attends  to  all  the  mi- 
nutest affairs,  in  the  whole  universe,  without 
the  least  confusion  or  dilficully.  And  if  it 
was  not  lielow  his  Infinite  greatness  to  inake 
mankind,  it  cannot  be  so  lo  take  care  oi\hm\ 
when  created.  For  kind,  he  can  produce  no 
beinss  more  excellent  than  the  rational  and 
line  igent ;  consequently,  those  must  be  most 
woithy  01  his  regard.  And  when  they  are 
corrupted,  as  thereby  Ihe  end  of  their  beiii" 
is  irustrated,  it  must  be  as  agreeable  to  his 
greatness  to  endeavour,  (when  he  sees  lit ) 
their  reformation,  or  to  restore  them  to  the 
true  ends  for  which  thev  were  created  as  it 
was  originally  to  create  them. 
.  1 15.  And  .as  for  mankind  being  a  mean  and 
inconsiderable  part  of  the  creation,  it  mav 
not  be  so  easy  to  demonstrate  as  we  ratv 
lhi''^'J>"',-,  ^^■?,  ^'"  "'="  '■■^•O''  hath  been,  in 
wh,-^^'"'"'','''"  "°^  ^'o  '^■-  '■O'- f'en  the  beint's 
wh  ch  we  know  sUmd  in  a  much  higher  and 

frrt  nn^'-wMi^''^'^'  '"5''  ''^"'^  °^  natur^Zx- 
Jnn  ??'  ."  ^  '"^'■<''*  '0  '«  as  mean  an,/  in- 
considerable  as  ourselves ;   seein»  they  in 

1^,"!  "V"'  Ii?  ''"^'^  '^'n,"?''-  Neither  will  our 


...^.,.j  ,.i,^j  oiiiiu  uu  t;,\,iueu  /  wnac 
power  and  trusts  will  be  put  into  their  hands  •» 
HOW  lar  their  influence  shall  extend,  ami 
how  much  they  shall  contribute  to  the  good 
order  and  happiness  of  the  universe  ?  Pos- 
sibly the  faithful  soal,  when  disengaged  from 
our  present  incumbrances,  may  bfaze  out  ii>- 
0  a  degree  of  excellency  equal  to  the  liiahest 
honours,  the  most  ini|ortant  and  exteiisive 
services.  Our  Lord  has  made  us  kings  and 
pnesls  unto  God  and  the  Father,  and  we  shall 
sit  together  in  "heavenly  pl;ices,"  and  reien 
with  him.  "To  him  that  overcomes"  tlie 
tna  s  of  Uus  present  .state,  he  will  give  "  to  sit 
with  him  in  his  throne."  True,  many  from 
among  mankind  shall  perish  among  Uie  vile 
.and  worthle.ss  for  ever .-  and  .so  shall  many  of 


!he  angels.  'I  hese  considerations  may  sati.sfy 
US  that  possibly  mankind  are  not  so  despica- 
ble as  to  be  belowihe  interjiositlon  of  thoiSon  of 
l.od.  Rather  the  surprising  condescensions 
and  sutlenngsof  a  Being  so  glorious,  should 
he  an  areument  that  the  scheme  of  redemp- 
tion IS  01  the  utmost  importance :  .and  that  In 
the  estimate  of  God,  wTio  alone  confers  die- 
nity,  we  are  creatures  of  very  great  cons»- 
VJ^!.\7-  H^}y'  ^'^  fV  Christ  CTiated  the 
woitd;  and  it  it  was  not  below  his  dignity  to 
cu-ate.  It  IS  much  less  l)elow  his  dignitv  to 
redeein  the  world ;  which  of  the  two,  is  the 
most  honourable.  '        ^ 

lis.  It  is  fariher  to  be  obser\-ed;  that  the 
w  hole  .scheme  of  the  Gospel  in  Christ,  .and  as 

■  mn'iiM"  ""-'""i-""  '"i"!"  hlood,orol)ediencc 
nto  doHth.  was  formed  in  the  council  of  God 
before  the  chilling  of  Abraham,  and  even  bS- 
fore  the  beginning  of  the  world.  Acts  xv 
18  Known  unto  Go,l  are  all  his  works  " 
(the  disi)en.salions  which  he  intended  to  ad- 
vance,) "from  the  beelnnlngof  the  world." 

,.-i  i  I  ,<,*-n'i'<t.)     before  the  loundation  of  the 
•„'.;...  '•y°  KaTa(iu\rt;  Kuoy.uv)    2  Tim. 


natural  weaknesk^-^^d  imperfecUoi    ,  ove'   i  9    '  Wh^'Cr'^^r"'  *"f'"'^>    ^  T'"^ 

th.at  weare  a  mean  and  inconsiderable  p:.rt  J^:^:-^\'^ b-^^^-^?"-^''^  "'^  =>""  9'""^^  "^-ac- 

^L?^?^?-  '^'"^^"O"  ■■  'or  the  Son  of  God  vvheii 

a?  nf,'i  in«°" ."«^''-  =•""  encompa^ed  \^h 

U  n- Of  n^I"!.L"?^  and  temptaUons,  lost  no 

1111  ns  Of  the  real  e.wellencv  and  worth  he 

po.ssessed,  when  in  a  sUUe  6f  glorv  with  the 

Father,  before  the  world  was.    Still  he  w-s 

the  beloved  Son  of  God,  in  whom  he  was  well 

pleaseii.    Besides,  sinci  God  mav  bestow  ifo 

nours  and  privileges,  as  he  pleales ;  who  u^i" 


fertinns    Ti,!  ,;„  =  "^  °'  "'^  nature  and  per- 
whate;e?Hi"«#2.^  ^^?^'  •>«  thinks ''/t  ''bu 

nor  rain  nor  haman  Industo'  to  rnikftllei 


■  This  is  licautiful  on  the  whole  and  "ives 
a  fine  display  of  the  wisdom  and  gClne'ss  o' 
God  :-_But  it  certainly  w;is  not  merely  to  dis 
play  the  vanous  O|)erations  of  Divine  Provi' 
ence,  and  to  mulUply  the  displays  of  , he  dT 
vine  perfections  that  God  required  the  s,cr 
fice  and  .leath  o/  his  .Son  ;  a.s  he  wa.s  .a  sS- 
fice  lor  sin  ;  and  the  true  notion  of  s.icrifiM  is 
redeeming  the  life  of  a  guiltycreature  wl  I 
death  01  one  that  is  innocent,  therefore  Chr  st 
died,  the  just  for  the  unjust,  that  he  migh 
bnng  us  to  God.  l  Pet.  iii'.  is.'  Conseq.mmly 
he  justice  and  n"hteousness  of  God  required 
this  sacrifice  :  mdju.'itice  must  have  required 


coming  to  his  own  puriiose  and  grace  which 
wn^i/i"''"  ^'  '".P''*'  >.')«.  before  the 
worid  began."     i  Pet.  i.  20,  "  -Who"  (Christ) 

verily  was  foreordained  before  the  found.a- 
tion  of  the  world,  (t/jo  KaraffoXris  Koauov.) 
but  was  manifest  in  these  last  times  for  you  " 
(Gentiles.)  Hence,  it  appears,  that  Ihe  whole 
plan  of  the  Divine  mercy  in  the  Gospel,  in 
relation  to  the  method  of  communlcaung  it 
and  the  Person,  through  whose  obedience  it 
was  to  be  dispensed,  and  by  whose  ministry 
It  was  to  lie  executed,  w.as  formed  In  the  mind 
and  puri)0.se  of  God,  Ijefore  this  earth  wag 
created.  God,  by  his  perfect  and  unerring 
knowledge,  foreknew  the  future  state  of 
'"apkind  ;  and  so,  before-appointed  the  means 
Which  he  judged  proper  for  their  recovery : 
which  foreknowledge  is  fully  confirmed  by 
the  promise  to  Abraham,  and  verv  copiously 
by  the  repeated  predictions  of  the  prophets  in 
relation  to  our  Lord's  work,  and  particularly 
to  his  death,  wth  the  end  and  design  of  It. 

117.  Ag.ain;  It  is  to  be  noted,  that  aU  the 
forementioned  meraj  and  love,  privlleiresand 
blessings,  are  granted  and  confirmed  to  the 
Chrtstmn  church  under  the  s,-uiction  of  a  cl 


Iprauusc  and  oath  of  God,  and  ratified  by  U>e 


All  the  bleessingv  of^  tlie  Guapei 

blood  ofCArisf,  as  a  [)l0(lf?e  and  assurance, 
that  it  is  a  reality,  and  will  corlainly  be  made 
good.  Matt.  x.-v\i.  23,  '-This  is  my  blood  in 
the  New  Testaimnt"  or  Covmant.  Luke 
sxii.  26,  "This  cup  is  the  Ne.v  Tcstcnnsnt,' 
(covenant,)  "in  niv  blood."  2  ('or.  iii.  6, 
"  Made  us  able  ministers  of  the  New  Tesla- 
nuiU,"  (covenant.)  Heb.  vii.  22,  "  Jesus  made 
a  surely  of  a  better  Ttsrament."  Heb.  viii.  6, 
"  He  is  the  Mediator  of  a  better  covenant,  es- 
tablished upon  better  promises"— viii.  8.  ix.  15, 
xii  24  xiii.  20.— Here  observe,  l.  Jesus  is  the 
Surety,  (Evyiios,)  Sponsor,  and  Mediator, 
(JtUcrirns,)  of  the  New  Covenant,  as  he  is  the 
great  Agent  appointed  of  God  to  negotiate, 
transact  secure,  and  execute  all  the  blessings 
which  are  conferred  by  this  covenant.  Obs. 
S.  That  as  the  covenant  is  a  donation,  or  grant 
«f  blessing,  hence  it  is,  that  tlie  promise,  or 
vrotniser,  is  sometimes  put  for  the  covenant; 
as  Gal.  iii.  17,  "  The  covenant  that  was  cnn- 
Jirmed  before,"  to  Abraham,  "of  Goil  in 
Christ,  tlie  law,  which  was  430  years  after, 
cannot  disannul,  that  it  shotild  make  the  pro- 
mise  of  none  effect:  for  if  the  inheritance  be 
of  the  law,  it  is  no  more  of  promise.  But  God 
gave  it  to  Abraham  by  promise ;"  and  so  ver. 
19:  airain,  ver.  21,  "Is  the  law  then  against 
the  promises  of  God."  Ver.  22.— Oljs.  3.  That 
the  Gospel  covenant  was  included  in  tliat 
made  with  Abraham,  Gen.  xvii.  l,  &c.  xxii. 

16,  n,  18.  As  aiipcars  from  Gal.  iii.  17.  and 
from  Heb.  vi.  13,  "  When  God  made  t!ie  pro- 
mise to  Abraham,  because  he  could  swear  Ijy 
no  greater,  he  sinare  by  himself,"  &c.    Ver. 

17,  "  He  confirmed,"  {eixeaireveiv,  he  'inedia- 
tor'd)  "  it  t)y  an  oath :  that  by  two  immutable 
things."  the  promise  and  oikth  of  God,  "  we" 
(Christians)  "might  have  strong  consolation, 
yfho  have  fled  for  refuge  to  lay  hold  on  the 
iiope  set  before  us." 

118.  But  whatshouldcarcfuUyand  specially 
be  o!)seived  is  this,  that  the  Gospel  constitu- 
tion is  a  scheme,  and  the  mo.st  perfect  and  ef- 
fectual scheme,  for  restoring  tme  religion, 
and  for  promoting  virtue  ;ind  happiness,  that 
the  world  has  ever  yet  seen.  Ujion  faith  in 
Christ,  men  of  all  nations  were  admitted  into 
the  church,  family,  kingilom,  and  covenant 
oif  God,  by  baptism ;  were  all  numbered  among 
the  j ustijied,  regenerate  or  born  again,  satK- 
tified,  saved,  chosen,  called,  saints,  and  be- 
loved ;  were  all  of  the  flock,  church,  house, 
vine  and  vineyard  of  Gotl ;  and  were  entitled 
to  the  ordinances  and  privileges  of  the  church  ; 
had  "exceeding  great  and  precious  promises" 
Given  unto  them,  e.specially  that  of  entering 
into  the  rest  of  heaven.  And  in  all  these 
blessings  and  honours,  we  aie  certainly  very 
happv,  as  they  are  "  the  things  which  are 
/teely  given  to  us  of  God,"  l  Cor.  ii.  12.  But 
because  these  things  are  freely  given,  with- 
out respect  to  any  obedience  or  righteousness 
of  ours,  prior  to  the  donation  of  them ;  is  our 
obedience  and  personal  righteousness,  there- 
fore, unnecessary?  Or  are  we,  on  account 
.of  benefits  already  received,  .secure  of  the  fa 
v.our  and  blessing  of  God,  in  a  future  world 
pnd  for  ever?    By  no  means. 

117.  To  explain  this  important  point  more 
clearly,  I  shall  proceed  :is  before,  and  show 
that  these  privileges  and  blessings,  given  in 
general  to  the  Christian  clmrch,  a'e  antece- 
,4ent  blessings  ;  given  indeed  freely,  without 
any  respect  to  the  piior  obedience  of  the 
Gentile  world,  before  they  were  taken  into 
the  cliurch  ;  but  intended  to  be  motives  to  the 
jnost  upright  obedience  for  the  future,  after 
■they  were  joined  to  the  family  and  kingdom 
flfGod.  Which  effect,  if  they  nroduce,  then 
our  election,  and  calling,  our  redemption, 
adoption.  &c.  are  made  good ;  upon  which  ac- 
count I  shall  call  them  consequent  blessings ; 
because  they  are  secured  to  us,  and  made  ours 
for  ever,  only  in  consequence  of  our  obedi- 
ence. But  on  the  other  hand,  if  the  antece- 
dent blessings  do  not  produce  obedience  to 
the  will  of  God;  if  we  his  chosen  iwople  and 
children  do  not  obey  the  laws  and  rules  of 
the  Gospel,  then  we,  as  well  as  any  oilier 
■yyicked  persons,  may  expect  tribul:ilioa  and 
wrath  ;  then  we  forfeit  all  our  privileges,  and 
all  our  honours  and  relations  to  Goi.1 ;  all  the 
favour  and  promises  given  freely  to  us  are 
of  no  avail ;  we  "  receive  the  grace  of  Go  1  in 
vain,"  and  everlasting  death  will  certainly 
be  our  wretched  ixirtion. 

llS.Thatthis  is  the  great  end  of  thedispensa 
tion  of  God's  grace  to  the  Christian  church- 
namely,  to  engage  us  to  duty  and  obedience  ; 
and  that  it  is  a  sciicme  for  promotingvirtuc 
and  true  religion,  is  clear  from  every  jjart  of 
the  New  Testament,  and  requires  a  large 
and  particular  proof:  not  because  the  thing 
jn  itself  is  difficult  or  intricate;  but  because 
It  Is  of  great  importance  to  the  right  under- 
standing of  the  Gospel,  and  the  apostolic 
vrmmgs;  and  serves  to  explain  several 
points  which  stand  in  close  relation  to  it.  As 
particularlv ;  that  all  the  fore-mentioned  pri- 

yuegeB  belong  to  all  professed  Christians, 

14 


ROMAN^. 

even  to  those  that  shall  perisii  eternally.' 
Fol-, 

1.  If  the  apostles  affirm  them  of  all  Chris- 
tians to  wliom  they  write ; 

If  they  declare  some  of  those  Christians, 
who  were  favoured  with  those  privileges,  to 
be  wicked,  or  suppose  they  might  be  wFcked : 

3.  If  they  declare  those  privileges  are  con- 
ferred by  mere  grace,  without  regard  to  prior 
toorhs  of  righteousness  : 

4.  If  they  plainly  intimate,  those  privileges 
are  confen-ed  in  order  to  produce  true  ho- 
liness : 

If  they  exhort  all  to  use  them  to  that 
purpose,  as  they  will  answer  It  to  God  at  the 
last  day : 

6.  If  they  declare  they  shall  perish,  if  they 
do  not  improve  them  to  the  purifying  their 
hearts,  and  the  right  ordering  of  their  con- 
versation ;  then  it  must  be  true  that  these 
privileges  belong  to  all  Christians,  and  are 
intended  to  induce  them  to  a  holy  life.  An<i 
the  truth  of  all  those  six  particulars  will  suf- 
ciently  apiiear,  if  we  attend  to  tlie  Gospels 
and  Epistles. 

§  IX.  Conclusions  from  the  preceding  dis- 
course.—U9.  Though,  in  the  foregoing  col- 
lection, I  have  faithfully  and  impavti.illy  en- 
deavoured to  give  the  true  sense  of  every 
text :  yet,  possibly,  in  some  few,  that  are 
doubtful,  I  may  have  erred.  But  there  are 
so  many  indisputably  jilain  and  full  to  the 
puriiose,  as  will,  I  am  persuaded,  sufficiently 
jtistify  the  following  conclusions  :— 

20. 1.  That  tlie  Gospel  is  a  scheme  for  re- 
storing true  religion,  and  for  promoting  vir- 
tue and  haijpiness. 

121.  II.  That  election,  adoption,  vocation, 
salvation,  justification,  sanctification,  rege- 
neration, and  the  other  blessings,  honours, 
and  inivileges,  which  come  under  the  head 
of  antecedent  blessings,  do,  in  a  sense,  belong 
at  present  to  all  Chi'istians,  even  those  who, 
for  their  wickedness,  mav  perish  eternally. 

122.  III.  That  those  antecedent  blessings,  as 
they  are  offered  and  assigned  to  the  whole 
body  of  Christians,  do  not  import  an  absolute 
final  state  of  favour  and  happiness :  but  are 
to  be  considered  as  disjilaj-s,  instances,  and 
de.icriiitions  of  God's  love  and  goodness  to 
us ;  which  are  to  operate  as  a  moral  mean 
upon  our  hearts.  They  are  a  display  of  the 
love  of  God,  who  is  the  Fatlier  of  the  Uni- 
verse, who  cannot  but  delight  in  the  well- 
being  of  his  creatures :  and  being  perfect  in 
ETOodhess,  possessed  of  all  power,  and  the 
only  oii^'inal  of  all  life  and  happiness,  must 
be  the  prime  Author  of  all  blessedness ;  and 
bestow  his  favours  in  the  most  free,  gene- 
rous, and  disinterested  manner.  And  there- 
fore, those  blessings,  as  freely  bestowed, 
antecedently  to  our  obedience,  are  perfectly 
consonant  to  the  nature  and  moral  character 
of  God.  He  has  freely,  in  our  first  birth  and 
creation,  given  us  a  distiniruished  and  emi- 
nent degree  of  being  and  all  the  noble  pow- 
ers and  advantage  of  reason ;  and  what 
should  stop  the  course  of  his  liberality,  or 
hinder  his  conferring  new  and  higher  bless- 
ings, even  when  we  could  pretend  no  title 
or  claim  to  them  ?  And  as  the  blessings  of 
the  Gospel  are  of  the  most  noble  kind,  raising 
us  to  liigU  dignity,  and  the  most  delightful 
prospects  of  immortality;  they  are  well 
adaiited  to  engage  the  attention  of  men,  to 
give  the  most' pleasing  ideas  of  God,  to  de- 
monstrate most  cler.rly,  what  nature  itself 
discovers,  th:it  he  is  our  Father,  and  to  win 
and  enirage  our  hearts  to  him  in  love,  who 
has.  in'a'manner  so  surprising,  loved  us. 
By  promising  the  remission  of  sins,  protec- 
tion and  guidance  through  this  world,  and 
the  hope  of  etern.it  life,  every  cloud,  discou- 
rasement,  and  obst;icle,  is  removed ;  and  the 
grace  of  God,  in  its  brightest  glory,  shines 
full  upon  our  minds,  and  is  divinely  power- 
ful to  support  our  patience,  and  animate  our 
obedience  under  temptations,  trials,  and  dif 
ficulties ;  and  to  inspire  peace  of  conscience, 
comfort,  and  j03'. 

123.  IV.  These  principles  ought  to  be  ad- 
mitted and  claimed  by  all  Christians,  and 
firmly  established  in  their  hearts  ;  as  con 
taining  privileges  and  blessings  in  which 


"  Yes :  all  that  hear  the  Gospel,  and  profess 
tp  believe  it,  are  calleil  to  this  state  of  salva- 
tion, to  be  justified,  born  again,  saved,  sanc- 
tified, &c.  &c  and  shall  In  the  great  day  be 
treated  as  having  received  these  blessings  : 
for  what  a  man  maij  have  under  the  Gospel, 
and  refuses  to  receive,  or  having  received  it, 
makes  siiipuireck  of  faith  and  a  good  con- 
science, he  shall  give  account  of  at  the  judg- 
ment-seat: and  therefore  it  may  be  justly 
said,  that  "all  these  privileges  belong  to  pro- 
fessed Christians,  even  to"  those  that  shall 
perish  everlastingly."  See  the  note  on  p.  12. 
and  for  a  vindiciition  of  what  is  here  bor- 
rowed from  Dr.  Taylor,  see  the  concluding 
observations  at  tlie  end  of  the  Epistlfi  to  the 
Gal?itiat»s.— A.  C. 


ore  by  and  through  Chrmt  Jenus^ 

they  are  all  undoubtedly  interested,  other- 
wise it  is  evident,  they  will  be  defective  in 
the  true  principles  of  tl^eir  religion,  the  only 
ground  of  their  Christian  joy  and  peace,  and 
the  proper  motives  of  their  Christian  obedi- 
ence. Now  those  principles,  (namely,  our 
election,  vocation,  justijlcation,  regenera- 
tion^ sanctijicatlan,  &c.  in  Christ,  through 
the  tree  grace  of  God,)  are  admitted,  and  duly 
established  iu  our  hearts,  by  Faitlu  Faith 
then,  as  exercised  ujiou  the  ble.jSings  which 
God  has  gratuitously  bestowed  upon  us,  Is 
in  our  hearts,  the  foundation  of  the  Chris- 
tian life :  and  retaining  and  exercitiug  thi.s 
Christ ianvirlne  of  Faith,  is  called  "  tasting 
that  the  Lord  is  gracious,"  1  Pet.  ii.  3  ;  "  ha- 
ving,"* or,  holding  fast  "grace,"  Heb.  xii. 
28.  ;  "growing  in  grace,"  2  Pet.  iii.  IS.  "l»f- 
mg  strong  in  the  grace  of  Jesus  Christ,"  2 
Tim.  ii.  1.;  "  holding  faith,"  1  Tim.  i.  19.  iii. 
9.  ;  "  continuing  in  the  faith  grounded  and 
settled,  and  not  being  moved  away  from  the 
hoiie  of  the  Gospel,"  Col.  i.  23. ;  "holding  fast 
the  confidence  and  rejoicing  of  hope,"  Heb. 
iii.  6  ;  "  holding  the  begiiinihg  of  our  confi- 
dence steadfast,"  Heb.  iii.14  ;  "li;iving"(hold- 
ing)  "  hope,"  1  John  iii.  3.  ;  hoping  perfectly 
"  lor  the  grace  that  is  to  lie  brought  unto  us 
at  the  revelation  of  Jesus  Christ,"  1  Pet.  i.  13.; 
"  giving  earnest  heed  to  the  things  ive  have 
heard,"  Heb.  ii.  1.  ;  "  having"  (holding)"  the 
Son,"  or  Ciirist,  1  John  v.  12.  By  these,  and 
such  like  phrases,  tlie  apostles  express  our 
being  thoroughly  persuaded  of,  and  duly  af- 
fected with,  the  blessings  included  in"  our 
election,  vocation,  justification,  &c.  Or,  their 
being  firmly  established  in  our  hearts  as 
jirinciples  of  obedience,  to  secure  our  perse- 
verance and  final  happiness;  through  the 
mighty  working  of  God's  power,  to  purity 
our  hearts,  and  to  guard  us  throu'-di  all  our 
spiritual  dangers  and  conflicts  ;  which  power 
will  always  assuredly  attend  every  one  who 
hoUs  faith,  grace  and  hope,  1  Pet.  i.  5.  Here 
note ;  that  the  plimaiy  object  of  faith  is 
not  in  ourselves,  but  in  God.  Not  our 
own  obedience  or  goodness,  but  the  free 
grace  of  God,  is  the  primary  object  of  faith. 
But  the  fruit  of  faith  must  he  in  ourselves. 
The  grace  or  free  gift  of  God  is  the  founda- 
tion of  faitli ;  and"  faith  is  the  foundation  of 
the  whole  life  of  a  true  (;hristian.  2  Pet.  i. 
•5,  6,  7,  "  Giving  all  diligence,  add  to  your 
Jaith  virtue, "itc.  Jude  20,  "  building  u]) your- 
selves on  your  most  holy  faith,"  &c. 

124.  These  antecedent  blessings  are  the  fi  rst 
principles  of  the  Christian  religion  :  but  the 
first  principles  of  religion  must  be  free  from 
all  doubt  or  scruple ;  otherwise,  the  religion 
which  is  built  uiion  them  must  sink,  as  h:i- 
ving  no  foundation.  The  principles  of  na- 
tural  religion— that  I  am  endowed  with  a 
rational  n;"iture.  that  there  is  a  God  in  whora 
I  live,  move,  and  have  my  being,  and  to  whom 
I  am  accountable  for  my  actions,  are  perfect- 
ly eviilent :  otherwise  the  oblig;Uions  of  n;i- 
tural  religion  would  be  necessarily  doubtTnl 
and  uncertain.  In  like  manner  the  first 
principles  of  the  Cliristian  religion  must  be 
free  from  all  perplexity  ;  otherwise  its  obli- 
f,'ations  must  be  doubtful  and  perplexed.  If 
it  be  doubtful  whether  ever  Christ  came  into 
the  world  to  redeem  it,  the  whole  Gospel  is 
doubtful ;  and  it  is  the  same  thing,  if  it  be 
doubtful  wiw  are  redeemed  by  him  :  for  if  he 
have  redeemed  we  know  not  whom,  it  is 
nearly  the  stime  thing,  with  regard  to  our 
improvement  of  redemption,  as  if  he  had  re- 
deemed no  body  at  all. 
125.  Faith  is  the  first  act  of  theCAmr/oTi  life  to 
which  every  Christian  is  obliged,  ;ind  there- 
fore it  must  have  a  sure  and  certain  object 
to  work  upon ;  but  if  the  love  of  Go<l  in  cur 
election,  calling,  adoption,  justijlcation,  re- 
demption, &.C.  be  in  itself  uncertain  to  amj 
persons,  in  the  Christian  church,  then  faith 
ha=  no  sure  nor  certain  object  to  work  ni)0n 
with  respect  to  some  Christians :  and  conse- 
quently some  Christians  are  not  obliged  to 
believe ;  which  is  false. 

126.  Further,  the  apostles  make  our  elec- 
tion, calling,  adoption,  &c.  motives  to  obedi- 
ence and  holiness.  And  therefore  these  (our 
election,  calling,  aloption,  &c.)  nuist  have  an 
existeftce  antecedent  to  our  obedience ;  other- 
wise they  can  be  no  motive  to  it.  And  if  only 
an  uncertain,  unli-^iown  number  of  men,  he 
elected  to  eternal  life,  no  individual  can  cer- 
tainly know  that  he  Is  o'.'  that  number  ;  and 
so,  election  can  be  no  motive  to  obedie:ico  to 
any  person  in  the  Chris'icin  churcli.  Tocon- 
flne  election,  ado-ption,  &c.  to  some  fi-u\  is 
unchurching  the  greatest  part  of  the  church, 
and  robbing  them  of  common  motives  and 
comforts. 


Exetv,  to  have,  in  such  passages,  signi- 
fies to  keep,  or  hold,  as  a  propertv  or  iirinoi. 
pie  for  use.  Matt.  xiii.  12.  xxv.  29.  John  ill- 
29.  v.  42.  viii.  12.  Rom.  i.  28.  xv.  4.  1  Thesi- 
iii  6.  1  Tim.  i.  19.  iii.  9.  Heb.  vi.  9.  ix  4. 
1  John  ii  23.  iii.  3.  v.  12.  2  John,  ver.  9. 


General  survey  of  the 


ROMANS. 


Epistle  to  the  Romans 


127.  Our  election,  adoption  ami  otlier  ante- 
ccde/it  bh'ssines,  are  not  of  irorks ;  conse- 
quently we  are  not  to  work  fo)-  tli'^m,  but 
vpo?i  them.  Tliey  are  not  the  effect  of  our 
cood  works,  but  our  gooil  works  are  tlie 
effect  oi  them;  they  are  not  founilert  upon 
GUI  holhiess,  but  our  holiticsa  is  founded  up- 
on theni.  We  do  not  procure  them  by  our 
obedience,  for  they  are  the  efl'ect  of  free 
grace;  but  they  arc  inotivcs  and  reasons  e.K- 
cithig  and  encouraging  our  obedience.— 
Therefore  our  election  is  not  proved  by  our 
satutijlcation  orreal  holiness.  Our  re;J  hap- 
piness proves,  that  our  election  is  made  sure: 
but  our  election  itself  is  proved  by  the  free 
grace  of  God. 

128.  From  all  this  it  follows  that  we,  as  well 
as  the  Christians  of  the  first  times,  may 
claim,  and  appropriate  to  ourselves  all  the 
fore-mentioned  antecedent  blessings,  with- 
out any  doubt  or  scruple.  In  confidence  of 
hope  and  full  assurance  of  faith  we  may 
boldly  say,  "  The  Lord  is  my  helper,"  and 
come  with  boldness  to  the  throne  of  grace. 
Our  life,  even  eternal  life,  ia  sure  to  every 
one  of  us  In  the  promise  of  God,  and  the 
hands  of  our  LorLl  Jesus  Christ.  And  the 
business  of  every  Christian  is  not  to  perplex 
himself  with  doubts,  and  fears,  and  gloomy 
apprehensions;  but  to  rejoice  in  the  Lord, 
and  to  do  the  duties  of  his  place  cheerfully 
and  faithfully,  in  the  assured  hope  of  eternal 
life,  througli  Jesus  Christ— to  him  be  ever- 
lasting glory  and  praise.   Amen.' 

129.  From  the  preceding  collection  of  te.Kts 
we  may  gather ;  that  some  of  the  expres- 
sions whereby  the  aruecedent  blessings  are 
signified,  such  as  elect,  justify,  sanctify,  &c. 
may  be  used  in  a  double  sense  ;  namely,  ei- 
ther as  they  are  applied  to  all  Christians  in 
general,  in  relation  to  their  being  translated 
into  the  kinedom  of  God,  and  made  his  pe- 
culiar people,  enjoying  the  privileges  ot  the 
Gospel ;  or,  as  they  signify  the  effpMs  of  those 
privileges.  Wherever  any  blessing  is  as- 
signed to  all  Christians  without  exception  ; 
wherever  it  is  said  not  to  be  of  works ;  wher- 

*  This  is  all  right,  when  the  sinner  has 
been  led,  by  a  deep  knowledge  of  his  lost 
estate,  to  seek  and  find  redemption  in  the 
blood  of  the  Lamb :  then  it  is  his  business 
to  rejoice  in  the  Lord,  and  do  the  duties  of  his 
place  cheerfully  and  faitlifully,  in  tlie  assured 
hope  of  eternal  life  through  Jesus  Christ. 
But  he  must  not  presume,  because  he  is  in  a 
Christian  church,  and  believes  the  doctrines 
of  Christianity,  that  therefore  he  is  safe.  He 
cannot  be  safe  unless  Christ  be  formed  in 
his  heart  the  hope  of  glory.  A.  C. 


ever  Christians  are  expected  to  make  a  due 
improvement  of  it,  and  threatened  with  the 
lo.ss  of  God's  blessii'g  ;  and  of  eternal  life  if 
tl.ej'  do  not ;  there,  the  exiiressions  which 
signify  that  blessing  are  to  be  understood  in 
a  general  sense  as  denoting  a  Gospel  privi- 
lege, profession,  or  obligation.  And  in  this 
general  sense,  saved,  elect,  chosen,  justified, 
sanctified,  are  sovu.tintes  used  ;  and  calling, 
called,  election,  are,  I  think,  always  useil  In 
the  New  Testament.  But  when  any  blessing 
denotes  real  holiness  its  actually  existing  iii 
the  subject,  then  it  may  be  understood  in  the 
special  and  eminent  sense;  anil  always  must 
be  understood  in  this  sense,  when  itimplies 
the  actual  possession  of  eternal  life.  And  in 
this  sense,  saved,  elect,  chosen,  justify, sanc- 
tify,born  of  God,  are  sometimes  used.  JilatL 
XX.  16,  "  .Many  are  called,  but  few  are  cho- 
sen," (who  make  a  worthy  use  of  their  call- 
ing.) Malt  xxiv.  31,  "  He  shall  send  his  an- 
gels with  a  great  sound  of  a  trumpet,  and 
they  shall  gather  together  his  ele.A."  xii.  .%, 
37,  "  In  the  day  of  judgment,  by  thy  words 
th-^u  Shalt  he  justifiid,  and  by  thy  words 
thou  Shalt  be  condemned."  1  Thess.  v.  24, 
•'  The  God  of  peace  sanctify  you  wholly,  &c. 
1  John  ii.  29,  "  Every  one  that  doeth  right- 
eousness is  born  of  him."  iv.  7,  "  Every  one 
that  ^veth  is  born  of  God,"  in  the  eminent 
sense. 

130.  The  faith  which  gave  a  person  a  place 
or  standing  in  the  Christian  church,  was  a 
profession  considered  simply,  and  separately 
from  the /rH?M  and  f^ccfs  of  it.  But  it  in- 
cluded a  iirofession  ot  repentance,  of  forsa- 
king sin  and  idolatiy,  and  of  bringing  forth 
the  fruits  of  righteousness.  And  it  is  the 
continued  profession  of  this  faitli  in  Christ 
which  gives  us  a  continued  right  to  a  place 
in  the  church.  For,  if  we  c;ist  off  our  first 
faith,  we  renounce  our  jirofession,  we  cease 
to  be  Christians,  or  we  no  longer  continue  to 
be  the  peculiar  family  of  Gou. ' 

131.  Here  it  should  be  carefully  observed, 
that  it  is  very  common  in  the  Sacred  Wri- 
tings, 10  express  not  only  on  Christian  privi- 
leges, but  also  the  duty  to  which  they  oblige, 
in" the  present  or  preter-perfect  tense  ;  or  to 
speak  of  that  as  done,  which  only  ought  to 
be  done;  and  which,  in  fact,  may  possibly 
never  be  done.  Mai.  i.  6,  "A  son  honours," 
[ought  to  honour,]  "  his  father."  Matt.  v.  13, 
'Ye  are,"  [ought  to  be,]  "thesalt  of  the  earth, 

but  if  the  salt  have  lost  his  savour,"  Sec. 
Rom.  ii.  4,  "  The  eoodness  of  God  leads," 
[ought  to  lead.]  "  'hte  to  repentance,"  Rom. 
iv.  2,  11.  viii.  9.  Coi.  iii.  3.  1  Pet.  i.  6,  "  Where- 
in ye  [oueht]  greatly  [to]  rejoice."  2  Cor.  iii. 
18,  "We  all  with  open  fate,"  [enjoying  the 


means  of)  "  beholding  as  in  a  glass  the  glory 
of  the  Lord,  are"  (ought  to  be,  enjoy  the 
means  of  being]  "  changed  into  the  same 
image,  from  glory  to  glory."  i  Cor.  v.  7, 
■•  Purse  out  the  old  lea  von,  that  ye  mav  be  a 
new  lump,  as  ye  are"  [obliged  by  the  Chris- 
tian profession  to  be,]  ■  unleavened."  Heb. 
xiii.  14,  "  We  seek,"  [we  ought  to  seek,  or  ac- 
cording to  our  profession,  we  seek,)  "  a  city 
to  come."  1  John  ii.  12, 15.— iii.  9.  v,  4,18. ;  and 
in  various  other  places. 

132.  Tlie  man  of  true  goodness,  courage 
and  greatness  of  soul,  is  he  who  has  that 
"  faith  which  workelh  by  love;"  who  lives 
the  life  he  now  lives,  by  "  faith  in  the  son  ot 
God."  Such  a  man  is  happy  under  all  events. 
This  is  he,  who,  while  he  despises  a  vain 
life,  has  the  truest  and  highest  enjoyment  of 
all  that  can  be  enjoyed  in  it  This  is  the 
man  who  alone  properly  lives ;  for  he  has 
nothing  but  life  and  immortality  before  him  ; 
death  itself  giving  no  interruption  to  hi.s  life. 
Blessed,  unspeakably  blessed  is  this  man. 
Such  the  Gospel  is  designed  to  make  us  all  -. 
and  such  we  all  may  Ije,  if  we  do  notshanit, 
fully  neglect  the  grace  of  God,  and  our  own 
happiness.  But  the  knowledge  and  sense  o* 
these  things  are  generally  lost  anions  those 
called  Christians  :  to  whom  the  words  of  the 
Psalmist  maybe  too  tiulv  applied:  "They 
are  a  peojile  that  do  err  in  their  hearts,  for 
they  have  not  known  my  ways."  Psalm 
xcv.  10. 

133.  From  all  the  preceding  observations 
and  arguments  we  may  clearly  see  what  is 
implied  in  preaching  Christ,  'it  is  not  teach- 
ing, that  only  a  small,  uncertain  niniilx-r 
among  Christians,  are  arbitrarily  redeimed, 
elected,  called,  adopte/i,  barn  again  or  rege- 
nerated;  and  that  all  tho  rest  are  by  a  sove- 
reign, absolute,  and  eternal  deaee,  passed  I y 
or  reprobated.  These  are  no  principle.-i  of 
Christianity,  but  stand  in  direct  contradic- 
tion to  them,  and  have  drawn  a  dark  vail 
over  the  grace  of  the  Gospel,  sunk  the  Chris- 
tian world  into  an  abject  state  of  fear,  and  a 
false  superstitious  humility :  and  thrown 
ministers  intoendless  ab.surdities.— It  is  such 
doctrines  as  these  that  have  misrepreseiiti;d 
the  Christian  religion;  harassed  the  Chris 
tian  world  endlessly,  by  blending  and  con- 
founding men's  understandings,  and  ini'uit- 
ering  their  spirits  ;  and  have  Ijeen  the  rea- 
son of  callin"  in  a  false  kind  of  learning:, 
lOL'ic,  metaphysics,  and  school  divinity,  in 
order  to  give  a  colour  of  reason  to  the  g'ro.^s- 
est  absurdities;  and  to  enable  divines  to 
make  a  plausible  show  of  supportiiic  anil 
defending  palpable  contradictions."  See  the 
note  at  tlie  conclusion  of  page  .xi. 


A  GENERAL  SURVEY  OF  THE  EPISTLE  TO  THE  ROMANS. 


"  Paul  had  never  been  at  Rome  when  he 
wrote  tliis  letter,  :md  therelbre  it  cannot  turn 
upon  some  particular  points,  to  revive  the 
remembrance  of  what  he  had  more  largely 
taught  in  person  ;  or  to  satisf.v  the  scruiiulous 
in  some  things  he  might  not  have  touched 
upon  at  all.  But  in  it 'we  may  expect  a  full 
account  of  his  Gospel,  or  those  glad  tidings 
of  salvation  which  he  preached  among  the 
Gentiles ;  seeing  this  epislle  was  intended  to 
supply  the  total  want  of  his  preaching  at 
Rome. 

He  understood  perfectly  well  the  system  of 
religion  he  taueht.  for  he  was  instructed  in  it 
by  the  immedi.ite  Revelation  of  Jesus  Christ, 
Gal.  i.  11.  Eph.  iii.  3.  1  Cor.  xi.  23 ;  and  being 
.  also  endowed  with  the  most  eminent  gifts 
of  the  Holv  Spirit,  a  m<ui  disinterested  and 
quite  unbiassed  by  any  temporal  considera- 
tions, we  may  be  sure  he  has  given  us  the 
truth,  as  he  received  it  from  our  Lord,  after 
his  ascension.  On  the  other  hand,  he  was 
also  well  acquainted  with  the  sentiments  and 
system  of  relieion  which  he  opjwsed  :  for  he 
was  well  skilled  in' Jewish  literature,  having 
had  the  best  education  his  country  could  af- 
ford ;  and  having  been  once  a  most  zealous 
advocate  for  Jtidai'^m.  Having  frequently 
disputed  with  the  Jews,  he  wa.s  thoroimhly 
versed  in  the  controversy,  and  knew  ver>' 
well  what  would  be  retorted  upon  every 
point ;  and  therefore  we  may  very  reasonably 
suppose  that  the  queries  and  ohjpctions  which 
the  apostle  In  this  epistle  puts  into  the  mouth 
of  the  Jews,  were  really  such  as  had  been 
advanced  in  opposition  to  his  arguments. 

He  was  a  great  eenius  and  a' fine  writer ; 
and  he  seems  to  have  exercised  all  his  talents, 
as  well  as  Lie  most  perfect  Christian  temper. 
In  drawing  up  this  epistle.  The  plan  of  it  is 
very  extensive ;  and  It  is  surprising  to  see 
what  a  spacious  field  of  knowledge  he  has 
comprised;  and  how  many  various  designs, 
15 


arguments,  explications,  instructions,  and 
e.xhoriations,  he  has  executed  in  so  small  a 
compass. 

This  letter  was  sent  to  the  world's  metro- 
IMlis,  where  it  might  be  exposed  to  all  sorts 
of  persons.  Heathens,  Jeu-s,  Christian,  Phi- 
losophers, Magisiratcs,  and  the  Emperor 
himself  And  1  make  no  doubt  thai  th<.  ;ipos- 
tle  kept  this  in  view  while  he  was  wiiting 
ind  guarded  and  adapted  it  accordinyiy. 

However,  it  is  plain  enough  it  was  design- 
ed to  confute  the  unbelicTiins,  and  to  instruct 
tlie  believing  Jew ;  to  confirm  the  Chriitian. 
and  to  convert  the  idolatrous  Gentile.  Those 
several  designs  he  reduces  to  one  scheme,  bj* 
opposing  and  arguing  with  the  infidel  or  un- 
belienng  Jew,  iii  favour  of  the  Christian  or 
believing  Gentile. 

Upon  this  plan,  if  the  unbelieving  Jew  es- 
caped and  remained  unconvinced ;  yet  the 
Christian  Jew  would  be  more  inoffensively, 
and  more  eiTectually  instructed  in  the  nature 
of  the  Gospel,  and  the  kind  brotherly  regards 
he  ought  to  have  to  the  believing  Gentilesrthan 
if  he  had  directed  his  discourse  plainly  and 
immediately  to  him.  But  if  his  argument. 
Should  fail,  in  reference  to  the  believing  Jews 
yet  the  believing  Gentile  would  see  his  in- 
iLre.st  in  the  covenant  and  kingdom  of  God  as 
solidly  establisheil,  by  a  full  confutation  of 
the  Jewish  objections,  (which  wert  the  onb. 
objections  that  could,  with  any  show  of  rea- 
son, be  advanced  against  ii.)  as  if  the  epi  I'l' 
had  lieen  written  for  no  other  purpose.  And 
thus  it  is  of  the  createst  use  to  us  at  this  day. 
It  is  also  at  present  e.xceeding  useful  as  it 
entirely  demolishes  the  imn'ossing  preten- 
sions, and  imposins  principles  of  the  church 
of  Rome  For  a  professed  faith  in  Christ,  and 
a  subjection  to  him.  is,  in  this  epistle,  fully 
shown  to  be  the  only  Gospel  condition  of  a 
place  in  his  church,  an  interest  in  the  cove- 
nant of  God,  and  of  Christiaa  fellowship.  By 


this  extensive  principle  God  broke  down  the 
piUes  of  his  own  ancient  inclosure.  Uv  Jew- 
ish church  ;  and  therefore,  by  the  sanie  prin- 
ciple, more  strongly  forbids  the  building  anv 
other  partition-wall  of  schemes,  and  terms  (if 
Christian  fellowship,  devised  by  human  wil- 
domor  imposed  by  human  authority.  He  then, 
who  professes  faith  in  Christ,  and  subjection 
to  him.  is,  by  the  apostle,  allowed  and  demon- 
>u-jtcd  to  be  a  member  of  the  true  visible 
chuicn,  and  to  have  a  right  to  all  its  privi- 
leges. 

Both  ancient!,  and  moderns  make  heavy 
complaints  of  the  oiiscxxntv  of  this  epistle, 
though  all  agree  it  is  a  ?reai  ond  useful  per- 
formance. Origen.  one  of  the  r;Mhers,  com- 
]iarcs  our  ajxistle  to  a  person  who  Uads  a 
stranger  into  a  magnificent  palace,  but  per 
plexed  xrith  varimis  cioss  aiuf  intricate  pas 
sages,  and  7/iany  remote  and  secret  apart 
ments :  shoips  him  smne  things  ar  a  distance, 
out  of  an  opulent  treasury ;  brings  some 
things  near  to  his  view:  conceals  others  front 
it ;  often  enters  in  at  one  door,  and  comes  out 
at  another :  so  that  the  si  ranger  is  surprised, 
and  wonders  whence  fie  came,  where  he  is, 
and  how  he  shall  get  out.  But  we  shall  have 
a  tolerable  idea  of  this  princely  stnicture,  if 
we  observe,  that  it  consists  of  four  grand 
parts  or  divisions.  Thc^rsf  division  contains 
the  five  first  chapters ;  the  second,  the  sixth, 
eventh,  and  eighth:  the  third,  the  ninth, 
tenth,  and  eleventh  :  {he  fourth,  the  five  last 
chapters. 

Part  I— Displays  the  riches  of  divine  grace, 
as  free  to  all  mankind.  Je^cs  and  Gentiles 
are  eqiiallv  sinful  and  obnoxious  to  wrath ; 
and  therefore  there  was  no  way  for  the  Jeia 
to  be  continued  in  the  kingdom  of  God,  but 
bv  srrace  through  faith ;  and  by  grace  and 
faith  the  Gentile"  might  be  admitted  into  it. — 
jTo  reject  this  way  of  justification,  was  to  re- 
'  ject  the  \-sTy  msthod  in  which  Abraham  him 


General  survey  of  the 


ROMANS. 


Epistle  to  the  Romatu- 


self  was  justified,  or  interested  in  the  cove- 
nant made  with  liim :  in  which  covenant, 
ueUeving  Gentiles  were  included  as  well  as 
oelieving  Jnvs;  and  had  as  great  or  greater 
privileges  to  glory  in.— But  if  the  Jew  should 
pertinaciouslv  deny  that,  he  could  not  deny 
that  all  mankind  are  interested  in  the  grace 
of  God,  which  removes  the  conseq'ience  of 
Adam's  offence.  Through  that  offence  all  man- 
kind were  subjected  to  death ;  and  through 
Christ's  obedience  all  mankind  should  he  re- 
stored to  life  at  the  last  day.  The  resurrection 
from  the  dead  is,  therefore,  a  part  of  the  grace 
Of  God  in  the  Redeemer.  And  if  all  mankind 
have  an  interest  in  this  part  of  the  grace  of 
God,  why  not  in  the  whole  of  it?  If  all  man- 
kind were  subjected  to  death  through  Adam'n 
one  offence ;  is  it  not  much  more  reasonable 
that,  through  the  opposite  nobler  cause,  the 
obedience  of  the  Son  of  God.  all  mankind 
should  be  interested  in  the  whole  of  the  grace, 
which  God  has  established  upon  it  7— And  as 
for  law,  or  the  rule  of  right  action,  it  was  ab- 
surd for  any  part  of  mankind  to  expect  par- 
don, or  any  blessedness  upon  the  foot  of  that, 
seeing  all  mankind  had  broken  it.  And  It 
was  still  more  absurd,  to  seek  pardon  and 
life  by  the  law  of  Moses,  which  condemned 
those  that  were  under  it  to  death  for  every 
transgression.— Ch.  i.— v. 

Part  11.— Having  proved  that  believing  Jews 
and  G'-ntiles  were  pardoned,  and  interested 
in  all  the  privileges  and  blessings  of  the  Gos- 
pel, through  mere  grace ;  he  next  shews  the 
obligations  laid  upon  them  to  a  life  of  virtue 
and  piety,  under  the  new  dispsnsalion.  And 
upon  this  subject  he  adapts  this  discourse  to 
the  Gentile  ChrUtians  in  the  sixth  chapter ; 
and  in  the  seventh,  and  part  of  the  eighth,  he 
turns  himself  to  the  Jewish  Christians :  then, 
from  verse  12,  to  the  end  of  the  eighth  chajiter, 
he  addresses  himself,  upon  the  same  head,  to 
both  Christian  7<;jcs  and  Gentiles;  particu- 
larly, givinsr  them  right  notions  of  the  suffer- 
ings to  which  they  were  exposed,  and  by 
which  they  might  be  deterred  from  the  duties 
required  in  the  ffospel ;  and  concluding  with 

very  strojig  and  lively  -iss.^rtiou  of  the  cer- 
tain perseverance  all  who  love  God,  notwith- 
standing any  infirmities  or  trials  in  this 
world.— Ch.  vi.— viii. 

Part  HL— Gives  right  sentiments  concern- 
ing the  rejection  of  the  Jev-^.  which  was  a 
matter  of  great  moment  to  the  due  establish- 
ment of  the  Gentile  converts.— Ch.  ix.— xi. 

Part  IV.— Is  filleil  with  exhort;itions  to  seve- 
ral Instances  of  Christian  duty ;  am!  con- 
cludes with  salutations  to  and  from  p  articu- 
lar persons.  It  will  be  an  advanlase  to  the 
reader  to  have  this  sketch  of  the  epistle  ready 
in  his  thoaghts.--Ch.  xii.— xvi. 

Further;  we  cannot  enter  into  the  spirit  of 
this  epistle,  unless  we  enter  into  the  sjiiiit  of 
a  Jew  in  tho.'ie  times;  and  have  some  just 
notion  of  his  utter  aversion  to  the  Gentiles; 
Ills  valuing  and  raising  himself  high  upon 
his  relation  to  Goil,  and  to  Abraham ;  upon 
his  law,  and  pompous  worship,  circumcision, 
&c.  as  if  the  Jcim,  were  the  only  people  in 
the  world  who  had  any  manner  of  right  to 
the  favour  of  God. 

And  let  it  also  be  well  noted,  that  the  apostle, 
in  this  epistle,  disputes  with  the  whole  body 
of  the  Jews,  without  respect  to  any  particular 
sect  or  party  among  them,  such  as  Pharisees, 
Saddiwees,  &c.  For  the  grand  proposition  or 
riuestion  in  del)ate  is.  Are  we  Jews,  better 
than  they  Gentiles?  (chap.  iii.  9.)  And  one 
argument,  in  proof  of  the  negative,  which  tJ>f 
apostle  espouses,  is  this,  (chap,  iii  w)  J« 
God  the  God  ofthe  Jews  only?  J'  he  not  also 
of  the  Gentiles?  Yes,  of  t''^  Gentile.''  also. 
These  are  the  two  poinis'  through  which  the 
line  of  the  apmtie's  discourse  in  the  third 
chapter,  and  consequently  in  all  the  argumen- 
tative p.irt  of  the  epistle,  must  necessarily 
run.  And  as,  both  in  the  proposition  and  in 
the  argument,  he  evidently  means  the  whole 
bo-'y  of  the  .Jews,  in  opposition  to  the  whole 
body  of  the  Gentiles,  he  who  doth  not  sWe 
such  a  sense  of  the  apostle's  discourse, 
throucheut  the  argumentative  part  of  the 
epistle,  as  exactly  hits  and  suits  this  general, 
collective  notion  of  Jews  and  Gentiles,  cer- 
tainly misses  his  aim,  and  shoots  wide  of  the 
siark. 

16 


Lastly,  The  whole  epistle  is  to  be  taken  In 
coane.^ion,  or  considered  as  o  le  continued 
rli-'-ourse;  and  the  sense  of  every  part  must 
'-  taken  from  the  drift  of  the  whole.  Every 
sentence,  or  verse,  is  not  to  he  regarded  as  a 
distinct  mathematical  proposition,  or  theo- 
rem ;  or  as  a  sentence  in  the  book  of  Pro- 
verbs whose  sense  is  ab.-;olute,  and  indepen- 
dent of  what  goes  before  or  comes  after :  but 
we  must  remembei",  that  every  sentence,  es- 
pecially in  the  argumentative  part,  bears  re 
tation  to,  and  is  dependent  upon,  the  whole 
discourse  ;  and  cannot  be  understood  unless 
we  understand  the  scope  and  drift  of  the 
whole.  And,  therefore,  the  whoie  epistle,  or 
at  least  the  eleven  first  chapters  of  it,  ought 
to  be  read  over  at  once,  without  slopping. 

As  to  the  use  and  excellency  of  this  epistle, 
I  shall  leave  it  to  speak  for  itself,  when  the 
reader  has  studied  and  well  digested  the  con- 
tents of.it.  And  raethinks  curiosity,  if  no- 
thing else,  should  invite  us  to  examine  care- 
fully the  doctrine,  by  which  (accompanied 
with  the  jrifts  and  operations  of  the  Spirit  of 
Gk)d)  a  few  men,  otherwise  naked,  weak,  and 
contemptible,  in  opposition  to  power,  barn- 
ing,  and  deep-rooted  prejudices  of  the  world, 
confronted  and  overthrew  the  Pagan  relieion 
i  and  idolatry  throuErhont  the  Roman  etnpire. 
iAvicto-y  far  more  difficult  and  surp-ising 
;  than  all  the  achievements  of  Alexanaxr  and 
I  CcBsar.  The  fact  cannot  be  denied.  And 
surely  the  disnity  and  virtue  of  the  cause 
must  he  proportionable  to  such  an  unusQal 
and  wonrierf  il  event.  It  is  certain  the  world 
never,  either  before  or  since,  has  seen  any 
thing  equal  to  the  writings  ofthe  New  Testa- 
■ment.  Neve  was  the  love  of  God,  and  the 
dignity  to  which  he  has  raised  the  human 
nature,  so  clearly  shewn  and  demonstrated 
never  were  motives  so  divine  and  powerful 
propo-.ed  to  induce  us  to  the  practice  of  all 
virtue  and  goodness.  In  short,  there  we  find 
whatever  ennobles  and  adorns  the  mind 
what  wer  gives  solid  peac«  and  joy ;  whatever 
renders  us  the  most  excellent  and  happy  cea- 
tnres,  t  rit'ht.  recommended,  and  int'orcea  by 
li?ht  nnd  authoity  derived  from  the  only 
Fountain  of  truth  and  of  all  frood. 

As  to  the  apostle's  mnnmr  of  writing;  it 
is  with  great  spirit  and  fo^ce,  I  mav  add,  per- 
spicuity too  :  for  it  will  not  be  ditTicult  to  un- 
derstand hini  if  our  minds  are  unprejndi-ed, 
and  at  lihertv  to  attend  to  the  subject  he  is 
upon,  and  to  the  r^rrent  scriptural  senst  of 
the  words  he  use.'  For  he  keeps  very  strictly 
to  the  standard  ol  Scripture  phrasrology.  He 
takes  irreat  care  to  guard  and  explain  every 
part  of  his  subject.  And  I  may  venture  to  say 
he  has  left  no  part  of  it  unexplained  or  un- 
eiMrdPd.  Never  was  author  more  evact  and 
cautious  in  this  than  he.  Sometimes  he 
■■vrifes  notes  upon  a  sentence,  liable  to  excep- 
tion and  wantin?  explanation,  as  Rom.  ii.  12 
-16.  Here  the  i3th  and  I6th  verses  are  a 
comment  upon  the  former  part  of  it.  .Some- 
times he  comments  upon  a  single  word  ;  as 
chap.  X.  11.12,13.  Thei2th  and  13th  verses  are 
a  comment  upon  jraf.  every  one,  in  the  nth. 

He  was  studious  of  a  perspicuous  brevity- 
Ciiap.  v.  13,  H,  Tor  vnril  the  latn.  sin  was  in 
the  world ;  b?/t  sin  is  not  imputed  when  law 
is  not  in  being.  Nevertheless  death  reigned 
from  Adam  to  Moses,  even,  over  them  thM 
had  not  sinned  a ftrr  the  lik-cnass  of  Aduyn's 
trnngression-  .Surelv  never  was  a  greater  va- 
rietv  or  u.seful  sentiments  crowded  into  a 
suiiiilier  compass ;  and  yet  so  skilfully,  that 
one  pan  ver.v  clearly  explains  another  Hence 
wc  learn,  I ,  that  here  imputing  of  sin  means, 
men's  being  subject  to  death  for  sin  ;  for  it 
follows,  Nevntheless  dMth  reigned.  2  That 
law  is  the  constitution  that  snbiects  the  sin- 
ner to  death  ;  for  he  saith.  Sin  is  not  imputed 
when  law  is  not  in  bei'jg.  3.  Th^it  until  the 
law,  is  the  times  before  the  law  or Mosrs  was 
given  ;  forh"  s:dth.  Nevertheless  death  reign- 
ed from  Adam  to  Moses.  Until  the  lain,  is 
the  same  as  vntil  Moses.  4.  That  law  was 
not  in  being  f'om  A-iam  to  Moses;  for  having 
said,  jrhen  law  U  not  in  being,  he  immedi- 
ately adds,  nevrtheless  death  "reig^ud  from 
Adam  to  Mo^es.  5.  That  Adam  was  under 
the  law  ;  for  if  (he  law  was  not  in  being  from 
Adam,  or  after  the  dispensation  he  was  un- 
der, it  is  plain  il  was  in  being  before ;  or,  that 


law  was  the  dispensation  under  which  God 
placed  Adam.  6.  That  the  clause,  even  over 
those  that  had  not  sinned  after  the  likeness  of 
Adam's  transgression,  is  not  to  be  under- 
stood only  of  some  particular  persons,  as  in- 
fants, but  of  all  that  lived  from  Adam  to 
Moses,  because  none  that  lived  from  Adam  to 
Moses  were  tender  the  law,  and  so  none  could 
sin  after  the  likenessof  AAmw's,  transgression. 
7.  That  the  law  was  in  being  after  Moses,  for 
it  was  not  in  being  from  Adam  to  Moses, 
which  evidently  supposes  it  was  in  being 
afterwards,  and  that  the  Jews,  from  that 
time,  sinned  after  the  likeness  of  Adam'$ 
transgression,  or  were  by  the  law  condemned 
to  death  for  every  transgression.  8.  Lastly, 
from  the  whole  it  is  evident  that,  from  Adam 
to  Moses,  men  did  not  die  for  their  own  per- 
sonal transgressions,  but  in  consequence  of 
Adam's  one  transgression,  which  is  the  point 
to  be  proved.  One  shall  hardly  find  in  any 
other  author,  an  argument  sojusily  managed, 
so  fully  established,  attended  with  such  a 
variety  of  instructive  sentiments  in  the  com- 
pass of  thirty  words  ;  for  setting  aside  the 
articles,  there  are  no  more  ir  the  Greek.  It  Is 
by  this  unparalleled  art,  that  the  apostle  has 
brought  such  a  variety  of  arguments,  instruc- 
tions, and  sentiments,  all  stated,  proved,  and 
sufficiently  guarded,  explained,  and  defend- 
ed, within  tlie  limits  of  this  letter ;  which  has 
made  it  a  magazine  of  the  most  real,  exten- 
sive, useful,  and  profitable  knowledge. 

He  treats  his  countrymen,  the  Jews,  with 
great  caution  and  tenderness.  He  had  a  na- 
tural affection  for  them,  was  very  desirous  of 
winning  them  over  to  the  gospel :  he  knew 
that  their  passions  and  prejudices  were  very 
strong  for  their  own  constitution;  therefore, 
iri  his  debates  with  them,  he  avoids  every 
thing  harsh,  introduces  every  kind  and  en- 
dearing sentiment,  and  Is  very  nice  in  chtxw- 
in?  soft  and  inoffensive  expressions,  so  far 
as  he  ho'iestly  could,  for  he  never  flatters,  nor 
dissembles  the  truth. 

His  transitions  and  advances  to  an  un- 
grateful subject  are  very  dextrous  and  appo- 
site,  as  chap.  ii.  1—17.  viii.  17. 

He  often  carries  on  a  complicated  design, 
and  while  he  is  teaching  one  thing,  gives  us 
an  opportunity  of  learning  one  or  two  more. 
So  chap.  xiii.  1—8,  he  teaches  the  duty  ol 
snbiects,  and  at  the  same  time  instructs  rrta- 
gistrates  in  their  duty,  and  shews  the  true 
grounds  of  their  authority. 

He  is  a  nervous  reasoiier,  and  a  close  wri- 
ter, who  never  loses  sight  of  his  subject,  and 
who  throws  in  every  colour  that  may  en- 
liven It. 

He  writes  under  a  deep  and  lively  sense  of 
the  truth  and  importance  of  the  Gospel,  as  a 
man  who  clearly  understood  it,  and  In  whose 
heart  and  affections  it  reigned  far  superior  to 
all  temporal  considerations." 

See  Dr.  Tavlor's  Preface  to  the  Romans. 

There  is  so  rnuch  good  sense  and  sound 
criticism  in  the  above  remnrks,  that  I  cannot 
help  considering  them  of  high  importance  to 
a  proper  understanding  of  this  epistle.  The 
Apostle's  manner  of  writing,  is  here  well 
vindicated  ;  and  proved  to  Xie  close,  nervous, 
and  cmiclnsive :  and  such  a  testimony  from 
such  a  man  as  Dr.  Taylor,  must,  with  every 
unprejudiced  reader,  out- weigh  the  miserable 
sentiment  of  that  philosopher,  who,  while 
professing  to  hold  the  same  creed  with  the 
above  writer,  has  had  the  awful  temerity  CO 
say,  that  St.  Paul  was  an  "inconclusive  rea- 
reasoner."  By  such  a  saying,  a  man  fixes  the 
broad  seal  to  his  own  incompetency  to  judge 
of  the  apostle's  writings  or  doctrine. 

In  the  preceding  pages  1  have  borrowed 
largely  from  the  work  of  Dr.  Taylor,  on  a  full 
conviction  that  it  is  the  best  ever  written  up- 
on this  subject,  that  it  is  indispensably  ne- 
ce.ssary  to  a  proper  understanding  of  the 
apostolic  writings;  and  that  I  could  not  hope 
to  equal  it  hv  anv  production  of  my  own. 
Those  parts  of  his  Key  which  did  not  fall  In 
with  my  plan,  I  have  taken  the  liberty  to  pass 
by ;  the  rest  1  have  greatly  abridged,  and 
only  added  a  few  notes  where  I  tliought  there 
might  be  any  danger  of  misapprehending  the 
subject. 

MoySl,  18M.  K.C 


EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  ROMANS. 


[For  Clironological  Kras,  brg  at  the  end  of  the  Acts.l 


CHAPTER  I. 

St.  PaulshoiPS  his  divine  call  tu  the  apastleship,  and  for  what  end  he  was  called,  1- 


His  salutation  to  the  church  at  Rome 


and  his  commp^datiun  of  their/aith    7,8.     Jlis  ear,u.t  desire  to  see  oi^riUhen^'^^Z  ^Zm 

gifts  9-15    JJ,.^  description  of  the  Go.ipel  ol  dirist,  16,  17.   The  crimes  and  prolUeaciunhe  Geiitile   rorld  ,1/.', 

atoud/or  thejudsmenls  of  God,  1^3-1     [A,  M.  cir.  4002.     A.  D.  cir.  5S     AHl/np^c^.r  CCUX  4     Tu  b  ci,'  SU  r 


PAUL,  a  servant  of  .lesus  Christ,  "  called  to  be  an  apostle, 
•"  separated  unto  the  C;ospeI  of  God, 

2  ("  Which  he  had  promised  afore  J  by  his  prophets  in  llie 
holy  Scriptures,) 

3  Concerning  his  Son  Jesus  Christ  our  Lord,  "  whicli  was 
'  made  of  the  seed  of  David  according  to  the  flesh; 


lAcuajai,  1  Cor 

13.8.     Clnl.1.15.— c*< 
•  Mut.l.U,  16.   Luke 


Oal.l.l.  ITim 
1ACU3C.6.  Tiiui 
'..  Acts  2.30.  a  Til 


4  And  2  declared  i>  tu  he  tlie  Son  of  God  with  power  arcorcl- 
.ng  "  lo  the  spirit  of  lioliiless,  by  the  resurrection  from  th« 

5  By  whom  k  we  have  received  grace  and  apostleship,  i  for 
obedience  to  the  faith  among  all  nations,  "  for  his  name  • 

6  Among  whom  are  ye  also  the  called  of  Jesus  Clirist : 

fJohnl.HOal.4.4.-sGr.d«.rmi«a._h  Acuta  XJ. 
^  '"'  '=•,  'C»','.ftll).a«l.l.l5.4f.'.9.   liphM.3.S.-l  Or,  .< 
m  Acis  6.7.  Ch.li..'j;._n  Acls  3.15  ' 


Prehminarv  Observations.— DilTerent  interpreters  have 
divided  this  epistle  into  certain  parts  or  divisions,  by  which 
thoy  suppose  its  subject  and  matter  may  be  the  better  under- 
stood. .Some  of  tliose  divisions  have  boon  mentioned  in  the 
preceding  preface.  The  epistle  contains  three  grand  divisions. 

I.  The  Preface,  clwp.  i.  I — 17. 

II.  The  Tractation,  or  setting  forth  of  the  main  subject, 
including  two  sections,  1.  Dogmatic,  or  what  ri'lates  to  Doc- 
trine. 2.  Parcenetic,  or  what  relates  to  the  necessity  and  im- 
portance of  the  virtues  and  duties  of  the  Christian  life.     Tlie 


Dogmatic  part  is   inchided  in  the  flrst  eleren  chapters,  tlie  ,  St.  MalthewJ  and  for  the  mean 


that  lie  derived  his  authority  from  God;  and  was  immediatefy 
delegated  by  hiin  lo  preach  and  irrite  as  he  was  now  doing. 
Separated  unto  the  Gospel]  .*et  apart  and  apiwinted  to  this 
work,  and  to  this  only;  as  the  l.^iaelitea  were  separate  from 
all  the  people  of  the  eanh,  to  be  the  servants  of  God,  see  Le. 
vit.  XX.  26.  >i.  Paul  may  liere  refer  to  his  former  stale  as  a 
i'liartsee,  which  htenilly  signifies  a  separatist,  or  one  separa- 
ted. Dejore,  he  was  separated  unto  the  service  of  his  own 
sect;  now,  he  is  Sfpaiated  unto  the  Gospel  of  God.  On  the 
word  GosPEi,  and  its  meaning,  seetlie  Preface  to  the  notest 


cal  oflice  :  his  promise  lo  visit  them  ;  his  request  of  an  inter- 
est in  .their  prayers  ;  his  commendations  of  certain  persons, 
and  his  salutations  to  othere.  These  points  are  contained  in 
the  succeeding  parts  of  ihc  epistle,  from  chap.  xv.  14.  to  chap 
xvi.  24.  The  25tli,  26th,  and  27th  verses  of  this  chapter  evi- 
dently belong  to  another  part  of  the  epistle,  and  sliould  come 


in,  as  they  do  in  a  vast  majority  of  the'bcst  .\1SS.  after  the  23d 
vei-seof  the  xiv.  chapter,  tor  every  thinn  necessary  to  a  gene- 
ral A-«otc/crf.g-c of  the  epistle  itself,  see  preceding  Preface. 

The  inscriptions  to  this  epistle  are  various  in  the  diflercnt 
MSS.  and  Vci-sions.  The  following  are  the  principal : —  To  the 
Romans—The  Epistle  of  Paul  lo  the  liomiins—The  Kpistle 
of  Paul  the  Apostle  lo  the  Romans— The  Epistle  of  the  Holy 
Apostle  Paul  to  the  Romans.  The  word  nyi  .;,  holy,  we  liave 
translated  saint ;  and  thus,  instead  of  saying  the  holy  Paul, 
&c.  we  say  Saint  Paul,  &c.  and  this  is  liowbronglii  into  ge- 
neral use.  The  older  the  M.SS.  are,  the  more  simple  tlie  ap- 
pellatives given  to  apostles  and  apostolic  mtn. 

NOTES.— Verse  I.  Paul,  a  servant  of  Jesus  Christ]  The 


,  ,  „  f  God]  See  t!ie  note  on  Acts, 

cliap.  xiii.  33.  where  thi.s  subject  is  considered  at  large.  The 
word  opiT^vTOi,  whicli  we  render  declared,  comesfiom  ooii;'.., 
to  bound,  define,  determine,  or  limit,  and  hence  our  word 
horizon,  the  line  that  dfJermines  the  farthest  visible  part  of 
the  earth,  in  reference  lo  the  heavens.  In  lliis  place,  the  word 
signifies  such  a  nifinifesl  and  complete  exhibition  of  the  sub- 
ject, as  to  render  it  indubitable.  The  resurrection  of  Clirist 
from  the  dead,  was  such  a  manife.it  proof  oi  our  Lord's  inno- 
cence, ilie  truth  of  his  rfocrrine, "and  the'fiilfilinent  of  all  that 
the  prophets  had  sj)oken,  as  to  leave  no  doubt  on  any  consi- 
derate and  candid  mind. 

With  power]  Ef  ixwajtci,  with  a  miraculous  display  of  di- 
vine energy  ;  for,  how  could  his  body  be  raised  again,  but  br 
the  miraculous  energy  of  (iod  ?  Some  apply  tlie  word  here  lb 
the  proof  of  Christ's  Sonship  ;  as  if  it  were  said,  that  he  was 
most  iiuinilestly  declared  to  be  the  Son  of  God,  with  sucli  pow- 
erluIpviL'enceand  nrgiiinont,  aslo  renderthe  truth  irresi.«iibl<>. 
According  to  Hut  spirit  of  holiness]  There  are  many  difler- 
ences  of  senliineni  relative  lo  the  meaning  of  this  plirase  in 


word  o.i.X-K,  which  we  translate  .lervanl  properly  means  a  this  place  ;  some  supposing,  that  the  spiritof  holiness  implies 
slave  one  who  is  the  c«/,re  properly  of  his  master  :  and  is  the  divine  nature  'of  Jesus  Christ  ;  others,  his  immaculate 
used  here  by  the  apostle  with  great  propriety  He  felt  he  was  !  sanctity,  &c.  To  me  it  seems  that  the  ap-stle  simply  mea  " 
not  h,s  own,  and  that  his  hfe  and  p.nrers  belonged  (o  his  hea-  |  that  the  pe.-^on  called  Jesus,  blely  crucified  at  Jerusalem  and 


the  Divine  will."  K  friend  of  Gnd  is  high  ;  a  .son  of  God  is 
higher  ;  but  the  servant,  or,  in  the  above  sense,  the  slave  of 
God,  is  higher  than  all  ;  in  a  word,  he  is  a  person  wlio  feels  he 
has  no  property  in  himself,  and  that  God  is  all,  and  in  all. 

Called  to  be  an  apostle]  The  word  a-rnsroXnf,  apostle,  from 
anoTcWtiv,  to  send,  signilles  simply  a  me-isenger  or  envoi/ ; 
one  sent  on  a  confidential  errand  ;  but  here  it  means  an  ex'- 
Iraordinary  messenger  ;  one  sent  by  Gnd  himself,  to  deliver 
the  most  important  message  on  b<'h'alf  of  his  Maker:  in  a 
word,  one  sent  by  thf-  divine  aiithnrity  to  preach  the  Gospel  (o 
the  nations.  The  word  *Anro«,  called,  sigoilies  here  the  same 
as  constituted,  and  should  be  joined  with  uToroX  s,  as  it  is  in 
the  Greek,  and  translated  thus,  Paul,  a  servant  of  Jesus 
Christ,  cnnsiituled  an  apostle,  &c.  This  seiiso  tlie  w.ird  call- 
ed, has  in  many  places  of  the  Sacred  Writings  ;  e.  g.  Beliold 


his  body  from. the  dead.  2d.  He  was  proved  to  be  the  Son  of 
God,  tlie  promised  Messiah,  by  the  Holy  Spirit,  (called  liere 
the  Spirit  of  holiness)  which  lie  sent  down  upon  !iis  apostles, 
and  nut  on  them  only,  but  on  all  th.at  believed  on  his  name  ;  by 
whose  influence  multitudes  were  convinced  of  sin,  righteous- 
ness, and  judgment,  and  multitudes  sanctified  unto  God  ;  and 
it  was  by  the  peculiar  unction  of  this  Spirit  of  holiness,  that 
theapnstles  gave  witness  of  the  resurrection  of  tlie  Lord  .lesus. 
Acts  IV.  ."^S.  Thus  then  Christ  was  proved  the  true  .Messiah,  the 
son  of  David,  according  to  the  flesh,  having  l|ie  sole  righttolhe 
throne  of  Israel  ;  and  God  recognized  this  cliaracter,  and  this 
right,  by  his  resurrection  from  the  dead,  and  sending  forth  the 
various  gifts  and  graces  of  t!ic  .Spirit  of  holiness  in  his  name. 
5.  Grace  and  apostleship]  The  peculiar  influence,  and  the 
cssentialqualiOcations  which  suchiino.^ff  requires  :— without 


what  manner  of  love  the  Father  hath  bestowed  on  us,  that  we  the  gr.*ce, /«'/),/,;•,  and  peculiar  help  of  God,  lie  could  not  have 
r^^  vSh"  '  KXijOui^eif,  co.NSTrruTEP,  or  7>uide  the  -tons  of  •  been  an  aposile  :  i. >  iiad  an  extraordinary  conversion  ;  and  an 
uoa.  When  applied  to  men  in  general,  it  signifies  to  be  invi-  extrtiordinary  caH  to  preach  the  Gospel.  Probably  xapi"  xai 
tea  ;  1.  e  to  embrace  the  Gospel.  See  ver.  6.  As  it  is  likely  that  a^oro>T,v,  grace  and  apostleship,  mean  the  same  as  x^P'"  '"IS 
no  apostle  had  been  employed  in  founding  thechurch  of  Kore,  uTr&roAijs,  the  apostolical  office  ;  for  so  the  word  vapij 
Bna  tliere  was  need  of  much  authority  to  settle  the  mall-rs  in  chap.  xii.  3.  xv.  15.  1  Cor.  iii.  10.  Eph.  iii.  8.  See 
there  in  dispute  ;  it  was  necessary  that  he  should  show  them  I  rious  acceptations  of  the  word  grace,  on  verse  7, 

19 


meatiB 
thevt 


7Vie  apostle's  salutation  to  the 


ROMANS. 


church  of  Christ  at  Rome. 


7  To  all  that  be  in  Rome,  beloved  of  God,  "  called  lo  be  saints  : 
P  Grace  to  you,  and  peace  from  God  our  Fatner,  and  the  Lord 
Jesus  Christ. 

8  First,  I  I  thank  my  God  throi'gh  Jesus  Christ  for  you  all, 

oCh.9,24,  lCor.1.2.  1  Tliess.4.7.-p  I  Cor  1.3.  3  Cor  1.2.  Oiil.l.3.-q  I  Cor.  1.4. 
Phil.:. a  Col.1.3,4.   1  Tliess  i.i.   Phil.4.-r  Ch. IG.  19.   1  Thess,  l.S.     


rcr  obedience  to  the  faith]  That  by  this  office,  which  I  have 
received  from  God,  and  Ihe  power  by  which  it  is  accompanied, 
I  might  proclaim  thc/aith,  the  Gospel  of  Je^us  ;  and  snow  all 
nations  the  necessity  of  believing  in  it,  in  order  to  their  salva- 
tion. Here  is,Jirsl,  the  Gospel  of  the  Son  of  God— 2.  An  apos- 
tle divinely  commissioned  and  empowered  to  preach  it — 3. 
The  necessityof  faith  in  the  name  of  Jesus,  as  the  only  Saviour 
of  the  world — 4.  Of  obedience,  as  tlie  necessary  consequence 
of  genuine  faith — and,  5.  This  is  to  be  proclaimed  among  all 
nations ;  that  all  might  have  the  opportunity  of  believing  and 
being  saved. 

6.  Ye  are  the  called]  Ye  Romans  are  all  invited  to  believe 
in  Christ  Jesus,  for  the  salvation  of  your  souls  :  and  to  you, 
with  the  rest,  my  apostolic  mission  extends.  This  appears  to 
beilie  most  obvious  sense  of  the  word  called  in  this  place — to 
be  called  by  the  Gospel,  is  to  be  invited  to  believe  in  Christ 
Jesus,  and  become  his  disciples.  The  word  sometimes  means 
constituted,  or  made,  as  in  verso  1. 

7.  Called  to  be  saints]  Invited  to  become  holy  persons,  by 
believing  tlie  Gospel,  and  receivingthe  gifts  of  the  Holy  Ghost. 
Or  here  the  word  may  have  the  meaning  of  tiiade  or  consti- 
tuted, as  above;  KXrirot;  nyioif,  to  all  that  be  in  Rome,  CON- 
STITUT13D  saints,  for  they  had  already  received  the  Gospel 
grace  ;  and  were  formed  into  a  Christian  church. 

Grace  to  yoji]  Xapn  vim' ;  may  you  be  partakers  of  the  Di- 
vine favour,  the  source  whence  every  blessing  is  derived.  I 
tliink  it  necessary,  once  forall,  to  give  the  several  acceptations 
of  tliis  word  grace,  which  occur  ifl  the  Sacred  Writings. 

1.  The  word  xa/jij,  signifies,  in  general,  favour,  or  benevo- 
lence, but  especially  Ihatfuvour  which  is  powerful  anAactive, 
and  loads  its  object  witli  benefits.  Luke  i.30.  Fear  not,  Mary, 
thou  hast  found  favour,  xupiv,  with  God.  Luke  ii.  40,  .\nd 
the  child  grew — and  the  grace  of  God,  xapii  (iciv,  Vai'  favour 
of  God  teas  upon  him.  lb.  v.  52,  And  Jesus  increased  in  fa- 
vour, xu.oiTi,  GRACE,  with  God  and  man.  Acts  ii.  47,  Having 
P.A.V01IR,  xapiv,  GRACE,  with  all  the  people.  Acts  iv.  33,  And 
great  grace,  xapis,  favour,  was  ^ipon  them  all.  The  apostles 
were  at  thal'tiine  in  universal  favour  with  the  multitude.  In 
this  sense  the  word  occurs  in  a  great  variety  of  places,  both  in 
the  old  and  New  Testaments.  2.  Hence  it  is  often  used  for  the 
blessing  which  it  dispetises ;  for  if  God  he  favourably  dis- 
posed towards  a  person,  his  beneficent  acts  in  that  person's 
behalf  will  be  a  necessary  consequence  of  such_/«DOMr.  John 
i.  14,  f  «W  q/" GRACE  and  truth;  accomplished  in  all  spiritual 
blessings.  lb.  v.  16,  And  grace  upon  grace  :  ho  who  is  full 
of  the  most  excellent  blessings,  confers  them  liberally  on  all 
believers.  Acts  xi.  23,  Wheri  he  had  seen  the  grace  of  God, 
i.  c.  he  liad  the  fullest  evidence  that  they  were  i-ichly  endowed 
with  heavenly  gifts.  1  Cor.  i.  4,  For  Ihe  grace  of  God  which 
is  given  you,  the  Divine  blessings  conferred  upon  you.  2  Cor. 
i.\.  8,  God  is  able  tomake  all  grace  abound  towards  you  ;  i.  e. 
to  enrich  you  with  every  benediction.  This  also  is  a  very 
common  acceptation  of  tlie  word  ;  and  in  this  sense  the  word 
grace,  or  favour,  is  now  generally  understood  among  religious 
people.  Tlie  grace  of  God  meaning  with  them  some  divine 
or  spiritual  blessing  co?nmunicated.  3.  It  is  sometimes  taken 
for  the  whole  of  the  Christian  religion,  as  being  the  grandest 
passible  display  of  God's yV/t'OMr,  to  a  lost,  ruined  world  :  and 
in  this  sense  it  appears  to  be  used.  John  i.  17,  For  the  law 
was  given  by  Moses  ;  but  grace  and  truth  cajtie  by  Jesus 
Christ:  where  the  term  grace  is  evidently  opposed  to  law  ; 
the  latter  meaning  the  Mosaic,  the  other  the  Christian,  dis- 
pensation. Acts  xiii.  43,  Barnabas  persuaded  them  to  con- 
titiue  in  the  grace  of  God — i.  e.  to  hold  fast  their  profession  of 
the  religion  ofChrist.  Rom.  vi.  14,  Ye  are  not  under  Me  law, 
but  under  grace  :  ye  are  no  longer  under  obligation  to  fulfil 
the  Mosaic  precepts  ;  but  are  under  the  Christian  dispensa- 
tion.— See  also  verse  15  of  the  same  chap,  and  see  2  Cor.  i.  10. 
vi.  1.  Gal.  i.  6.  Coloss.  i.  6.  2  Tim.  ii.  1.  Tit.  ii.  U,  The  grace 
of  God,  that  bringeth  salvation  to  all  men,  hath  appeared. 
The  Jewish  religion  was  restricted  in  its  be^iefits  to  a.  few  ;  but 
the  Christian  religion  proposes  the  salvation  of  all  men  ;  and 
the  Author  of  it  has  become  a  sacrifice  for  the  sins  of  the 
whole  world.  Heb.  xii.  15,  Looking  diligently  lest  any  man 
fall  from  the  grace  of  God  ;  lest  any  man  apostatize  from  the 
Christian  religion,  and  the  blessings  of  pardon  and  holiness 
which  he  has  received  through  it.  1  Pet.  v.  12,  IViis  is  the 
true  grace  of  God  wherein  ye  stand.  The  Christian  religion 
which  ye  have  received,  is  the  genuine  religion  of  God.  4.  It 
signifies  all  the  blessings  and  benefits  which  Christ  has  pur- 
chased ;  and  which  he  gives  to  true  believers,  both  in  time 
and  eternity.  See  Rom.  v.  15  and  17,  where  the  grace  of  God 
is  opposed  to  death ;  i.  e.  to  all  the  wretchedness  and  misery 
brought  into  the  world  by  Adam's  transgression.  1  Cor.  xvi. 
23,  The  grace  of  the  Lord  Jestis  Christ  be  with  you  all :  may 
every  blessing  purchased  by  Christ's  passion  and  death  be  the 
portion  of  you  all.  Gal.  v.  4,  Ye  are  fallen  'from  grace — ye 
nave  lost  the  blessings  of  the  Gospel  by  subinitting  to  circum- 
cision. 5.  It  signifies  the  cpos^o/iC  and  mi7iisterial  office;  or 
the  authority  to  propagate  the  Christian  religion ;  and  theunc- 
uon  or  influence  by  which  that  office  is  executed :  so  in  the 
30 


that  '  your  faith  is  spoken  of  throughout  the  whole  world.  ' 
9  For  •  God  is  my  witness,  '  whom  I  serve  "  with  my  spirit 
in  the  Gospel  of  his  Son,  that,  "  without  ceasing  to  make  men- 
tion of  you  always  in  my  prayers  ; 

Or,  in 


5th  verse  of  this  chapter,  as  has  been  already  noted — By  whotn 
we  have  received  grace  and  apostleship,  or  the  apostolic  office. 
Rom.  xii.  3,  I  say,  through  the  grace  given  unto  me :  i.  e.  I 
command  you  by  the  authority  of  my  apostolic  office,  &c.  See 
also  verse  6.  6.  It  signifies  a  gift,  salary,  or  money  collected 
for  the  use  of  the  poor.  1  Cor.  xvi.  3,  Whotn-foever  ye  shall 
approve — them  will  I  send  to  bring  your  UBERALrXY,  r/jv  x"- 
piv  vputv,  your  grace — i.  e.  the  collection  made  for  the  poor 
saints  :  see  ver.  1.  2  Cor.  viii.  4,  Praying  us — that  we  would 
receive  the  gift,  Trjn  X'^P'",  the  grace,  the  contribution  made 
in  the  churches  of  Macedonia,  for  the  relief  of  the  poor.  In 
this  sense  it  is  used  in  Ecclus.  xvii.  22,  He  will  keep  the  soon 
DEEDS  of  man,  x^P'",  the  same  as  cXcripixrvvrj,  alms,  in  the  be- 
ginning of  the  verse,  and  it  signifies  a  kind  or  friendly  act,  in 
the  same  author.  Chap.  xxix.  15,  Forget  not  the  friendship, 
Xup'TOf,  of  thy  surety.  Grace,  or  xap'fi  was  a  deity  among 
the  ancients ;  and  the  three  graces,  at  rptti  "Kaptres,  were 
called  Pitho,  Aglaia,  and  Euphrosyne  ;  Xicidw,  mild  persua- 
sion  :  AyXuia,  dignity:  EviPp-javvrj,  liberality  and  joi/fulness: 
and  these  were  always  painted  naked,  to  show  that  all  benefits 
should  be  gratuitous,  this  being  essential  to  the  nature  of  a 
gift.  See  Suidas,  in  xapiras.  "7.  It  sometimes  signifies  merely 
thanks  or  Ihinksgiving. — See  Luke  xvii.  9,  Doth  he  thank, 
pit  xapiv  £X^'.  that  servant  7  Rom.  vi.  17,  But  God  be  thank- 
ed, x"/"f  i^  ™  6£'J.  1  Cor.  X.  30.  For  if  I  by  grace,  xop'ri, 
thanksgiving,  as  our  margin  has  it,  and  properly.  8.  It  sig- 
niiies  remuneration,  wages,  or  reward.  Luke  vi.  32,  33,  and 
34,  //  ye  love  them  that  love  you— do  good  to  them  which  do 
goni  to  you — lend  to  them  of  tchom  ye  hope  to  receive,  what 
THANK  have  t/e  ?  vroia  vpiv  x^P'i  <^S'',  what  reward  have  ye  7 
This  appears,  from  the  parallel  place.  Matt.  v.  46.  to  be  most 
evidently  the  meaning:  nv  ptaO'm  cxfrc;  what  reward  havt 
ye  ?  The  word  is  used  in  this  sense  by  several  Greek  writers. 
9.  It  signifies  whatever  is  the  means  oi procuring  i\\& favour 
or  kindness  of  another.  1  Pet.  ii.  19,  20,  For  this  is  thank- 
worthy, TOVTO  yo-p  xapii  Tzapa  Or.M,  this  is  the  means  of  pro- 
curing FA\0VR  from  God.  10.  It  signifies  joy,  pleasure,  and 
gratification,  which  is  the  meaning  of  x^P")  ^^^  with  which 
it  is  often  confounded  in  the  New  Testament.  Philemon  7, 
For  we  have  great  joy,  x^/""  J'op  cxopiv  rroWriv.  Tobit  vii.  18, 
The  Lord  give  thee  joy,  x<'P'»'i  for  this  thy  sorrow.  In  this 
sense  tlie  word  is  used  by  the  best  Greek  writers;  and  in  this 
sense  it  appears  to  be  used,  2  Cor.  i.  15.  11.  It  signifies  the 
performance  of  an  act  which  is  pleasing  or  grateful  to  olhera 
Acts  xxiT.  27,  Fdix,  willing  to  show  the  Jetcs  a  pleasure, 
X^ptras  KaradtaQai,  to  perform  an  act  which  he  knew  would 
be  highly  gratifying  to  them.  12.  It  signifies  whatever  has 
the  power  or  influence  to  procure  favour,  &c.  Suavity,  kind- 
ness, benevolence,  gentle  demeanour.  Luke  iv.  22,  All  won- 
dered at  the  gracious  words,  ot  \oyoi  rijj  x'^P^roi,  the  benevo- 
lent, kind,  and  tender  expressions  ;  such  as  his  text,  ver.  18, 
would  naturally  lead  him  to  speak — He  hath  anoiiited  me  to 
preach  the  Gospel  to  the  poor  ;  he  hath  se7it  me  to  heal  the  bro- 
ken-hearted, to  preach  deliverance  to  tlie  captives,  &c.  Eph. 
iv.  29.  Col.  iv.  6,  Let  your  speech  be  always  with  grace  :  i.  e. 
gracious,  kind,  benevolent,sa\our'ix\gQi  i\iedoctrine  ofChrist; 
it  is  thus  used  by  several  Greek  writers.  See  Schleusner.  As 
the  word  x«/"s>  grace,  most  frequently  signifies  some  blessing 
or  benefit,  calculated  to  promote  human  happiness  :  it  is  gene- 
rally derived  from  x<"^''')  I  rejoice,  because  of  the  effect  pro- 
duced by  the  blessing. 

A7id  peace]  Eipqi/ri,  the  same  as  DiStf  shalom  in  Hebrew, 
generally  signifying  all  kinds  of  blessiyig,  but  especially  har- 
mony and  unity — and  the  bond  of  such  unity.  The  most  pro- 
bable derivation  of  the  word  etpnvr],  is  from  tipw,  I  bind,  and 
cii,  one — because  peace  unites  and  binds  those  who  were,  by 
discord,  before  disunited.  In  the  New  Testament  it  signifies — 
1.  Peace,  public  or  private,  in  the  general  acceptation  of  the 
word,  as  implying  reconciliation  and  friendship  :  and  to  the 
etymology  of  the  word  tlie  apostle  seems  to  allude  in  Eph.  iv. 
3,  Endeavouring  to  keep  the  unity  of  the  Spirit  in  the  bond 
o/"  peace.  Acts  xii.  20,  They  of  Tyre  and  Sidon  desired  peace  ; 
they  sought  reconciliation  with  Herod,  by  means  of  Blustus 
the  king's  chamberlain.  2.  It  signifies  regularity,  good  order. 
1  Cor.  xiv.  33,  God  is  not  the  God  of  confusion,  but  of  peace. 
3.  It  signifies  the  labour  or  study  of  preserving/.eacc  and  con- 
cord:  and  this  is  supposed  to  be  its  meaning.  Matt.  x.34.  Luke 
xii.  51.  and  Acts  vii.  26.  Rom.  xiv.  17,  For  the  kingdom  of  God 
is—righteousness  and  peace.  The  Christian  dispensation 
admits  of  no  con/e««i'on,  but  inculcates  peace.  1  Cor.  vii.  15, 
God  hath  called  us  to  peace— to  labour  to  prescr\'e  quietness 
and  concord.  Heb.  xii.  14,  Follow  peace— labour  to  preserve 
it.  4.  It  signifies  the  author  or  procurer  of  peace  and  concord. 
Eph.  ii.  14,  He  is  our  peace— the  author  of  concord  betwixt 
Jews  and  Gentiles.  5.  It  signifies  the  Gospel  and  ils  blessings. 
Eph.  ii.  17,  And  came  and  preached  peace  to  you  which  were 
afar  off;  and  to  them  that  were  nigh.  6.  It  signifies  all  kinds 
of  mental  and  corporeal  happiness  ;  and  especially  the  happi- 
ness of  Christians.  Luke  i.  79,  To  guide  our  feet  into  the  way 
of  PEACE ;  to  show  us  the  way  to  obtain  true  happiness.  Luke 
xiJt.  42,  The  things  which  belong  unto  thy  pbacb— Uiat  by 


He  testifies  his  warm 


CHAPTER  I. 


afedion/or  them. 


10  "  Making  request,  if  by  any  means  now  at  length  I  might 
have  a  prosperous  journey  ^  by  the  willof  God  toconic  unto  you. 

11  For  I  long  to  see  you,  that  ''  I  may  impart  unto  you  some 
spiritual  gift,  to  the  end  ye  may  be  established  ; 

12  That  is,  that  I  may  be  comforted  together  '  witli  you  by 
the  •  mutual  faith  both  of  you  and  me. 

13  Now  1  would  not  have  you  ignorant,  brethren,  that  •>  often- 
times I  purposed  to  come  unto  you,  (but  "was  let  hitherto) 
that  I  might  have  some  <•  fruit  '  among  you  also,  even  as 
among  other  Gentiles. 


,  Ch.  15.23,32.    1  Thc!S,3. 10.— x  .1 


Acta  10.7.    1  Tnci 


which  thou  mightcst  have  been  made  truly  happy.  1  Thess. 
V.  23,  The  very  God  o/"  peace— God,  the  only  source  of  true  fe- 
licity. John  xvi.  33,  These  things  have  I  spoken  unto  ynu, 
that  in  me  ye  might  have  pE\CE--that  ye  miglit  have  confi- 
dence and  happiness  in  bclicvinsson  me  as  your  only  Saviour. 
7.  It  signifies  good  wishes  &nA  uffeclinnate  prayers.  Matt.  x. 
13,  And  if  the  house  be  trorlhy,  let  your  peace  come.npon  it. 
Our  Lord  commands  his  disciples,  veir.  12,  to  salute  the  house 
into  which  they  entered  ;  and  this  was  dene  by  saying  peace 
be  unto  this  house!  that  is,  let  every  blessing,  spirituiil  and 
temjioraL,  be  the  portion  of  this  family.  See  Luke  x.  6.  John 
xiv.  27.  and  Acts  xv.  33,  They  were  let  so  in  peace;  tliey  had 
the  most /eri^enl  and  affectionate  prayer.'!  of  the  church.  8.  It 
signifies  praise.  Luke  xix.  38,  Peace  in  heaveii,  and  glory 
in  the  highest.  May  all  the  heavenly  host  praise  God,  and  give 
him  the  highest  honour  !  9.  It  signifies  benignity,  lienerolence, 
favour.  Rom.  v.  1,  Being  justified  by  faith,  we  have  peace 
wi:h  God.  In  consequence  of  having  our  sins  forgiven,  we 
*  have  a  clear  sense  of  the  Divitie  favour.  Philip,  iv.  7,  The 
PEACE  of  God  which  passeth  all  understanding :  the  inex- 
pressible blessedness  of  a  sense  of  the  Divine  favour.  See 
Sehleusner's  Lexicon. 

From  God  our  Father]  The  apostle  wishes  them  all  the  bless- 
ings which  can  flow  from  God,  as  the  fountain  of  grace  ;  pro- 
ducing in  them  all  the  happiness  which  a  heart  filled  with  the 
peace  of  God  can  possess;  all  of  which  are  to  be  communicatt^d 
to  them  through  the  Lord  Jesus  Christ.    See  on  Acts  xxviii.  31. 

8.  First,  I  thank  my  God]  From  this,  to  the  end  of  ver.  17. 
belongs  to  the  pre/Vice,  in  which  the  apostle  endeavours  tocon- 
ciliate  the  good  opinion  of  the  Christians  at  Rome  ;  and  to 
prepare  their  minds  for  his  reprools  and  exhortations. 

Your  faith  is  spoken]  KnrayycWcTai,  is  celebrated — 
throughout  the  whole  world — In  every  place  where  the  Chris- 
tian religion  is  professed,  through  all  parts  of  the  Roman  do- 
viiniona  ;  for  in  this  sense  we  should  understand  the  words 
the  whole  world. 

9.  Whom  I  serve  with  my  spirit]  AarpevM,  whom  /  «ior- 
ship  with  the  profoundest  religious  reverence ;  for  so  the 
original  certainly  means  :  I  not  only  employ  all  the  powers  of 
my  body  in  this  service,  but  all  those  of  my  soul :  being 
thoroughly  convinced  of  the  absuiule  truth  of  the  religion  I 
preach.  Probably  St.  Paul  opposes,  in  this  place,  the  spiritual 
worship  of  the  Gospel,  to  the  external,  or  what  some  call,  the 
cainal  worship  of  the  Jews.  Mine  is  not  a  religion  of  cere- 
monies, but  one  in  which  the /^Yf  and  poicer  of  Ihe  .eternal 
Spirit,  are  acknowledged  and  experienced. 

10.  Making  request,  &c.]  By  this  we  see  how  earnestly 
the  apostle  longed  to  see  Rome.  It  had  long  been  a  subject  of 
continual  prayer  to  God,  that  he  might  have  a  prosp'^rous 
journey  to,  or  rather  meeting  with  them,  for  so  we  should 
understand  the  word  cvoioi^tjcrofiai :  that  he  had  a  prosperous 
kneeling  with  them  we  cannot  doubt ;  that  he  had  a  disastrous 
journey  to  them,  the  xxviith  of  the  Acts  fully  proves. 

11.  Some  spiritual  gift]  This  probably  means  some  of  the 
extraordinary  gifts  o(  Ihe  Holy  spirit;  which,  being  given 
to  them,  might  tend  greatly  to  establish  their  faith  in  the  Gos- 
pel of  Christ;  and  it  is  very  likely,  that  such  gifts  were  only 
conferred  by  means  of  apostles  ;  and  as  the  apostle  had  not 
yet  been  at  Rome,  consequently  the  Roman  Christians  had  not 
yet  received  any  of  these  miraculous  gifts,  and  thus  they  dif- 
fered widely  from  all  the  other  churches  which  had  been 
raised  by  the  apostles'  ministry. 

12.  That  I  may  he  comforted  together  with  you]  He  here, 
with  great  address,  inticnates  that  he  longs  for  this  opportunity, 
as  well  on  his  oirn  account  as  on  theirs;  and  to  show  them 
that  he  arrogates  nothing  to  himself,  for  he  intimates  that  it 
Will  require  the  conjoint  action  of  their  faith  as  well  as  his 
own,  to  be  the  means  of  receiving  those  blessings  from  God  to 
which  he  refers. 

13  But  was  lei  hitherto]  The  word  let,  from  the  Anglo- 
Saxon,  leCCan,  to  hinder,  signifies  impediment,  or  hinder- 
ance  of  any  kind  r  but  it  is  likely  thai  tiie  original  word  ckm- 
Xvdijv,  I  was  forbidden,  refers  to  a  Divine  prohibition  .-—he 
would  have  visited  them  long  before,  but  God  did  not  see  right 
to  permit  him. 

14.  lam  debtor  both  to  the  Greeks,  and  to  the  barbarians.] 
It  has  been  remarked  before,  that  all  the  nations  of  the  earth, 
themselves  excepted,  were  termed  barbarians  by  the  Greeks. 
See  the  origin  of  the  word  b  rbarus,  in  the  note  on  Acts,  chap, 
xxviii.  2.  The  apostle  considers  himself,  by  his  apostolical 
office  and  call,  under  obligation  to  preach  the  Gosprl  to  alt 
people,  as  far  as  the  providence  of  God  might  open  his  way  ; 
for  this  is  implied  in  the  Divine  commission — Go  ye  into  all 
the  world  atid  preach  the  Gospel  to  every  creature  ;  to  the 


14  f  I  am  debtor  both  to  the  Greeks,  and  to  the  barbarians  ; 
both  to  the  wise,  and  to  the  imwise. 

15  So,  as  much  as  in  me  is,  I  am  ready  to  preach  the  Gospel 
to  you  that  are  at  Rome  also. 

16  For  ^  1  am  not  ashamed  of  the  Gospel  of  Clirist:  for  h  it 
is  the  power  of  God  unto  salvation  to  everyone  that  believeth ; 
'  to  the  Jew  first,  and  also  to  the  Greek. 

17  For  k  therein  is  the  righteousness  of  God  revealed  from 
1  faith  to  faith:  as  it  is  written,  •  The  just  shall  live  by  faith. 

18  ■"  For  the  wrath  of  God  is  revealed  from  heaven  against 

i:Paa.40.9,ln.  .Mnrk8.:S.  2Tiii>.  1 .8.— h  1  Cor.  1.  IS  4.  15.1  — i  Luke  2.:in,  :il,  M.  j£. 
91  4r.  Acls  l.'*;.Si  13  26,46.  rh  2  ■}  -k  Ch  :<.J1  —I  Hal).2.4  John  XX.  Cial  3  11. 
Phil. 3,9.   Meh.lO  :«,— m  Acn  17.3).   Eph.5.6.  Col.3.6. 

wise  and  the  U7iicise ;  to  the  learned  and  cultivated,  aa  well 
as  to  the  unlearned  and  uncullivSitcd  :  this  evidently  appears 
I  to  be  the  import  of  tlic  terms. 

15.  I  am  ready  to  preach]  Tlpodvfiov;  I  have  a  ready  mind, 
I  was  only  prevented  by  the  providence  of  God,  from  visiting 
you  long  ago.  His  time  is  best :  in  the  mean  time,  I  write  by 
his  direction,  to  comfort  and  instruct  you. 

16.  lam  not  ashamed  of  the  Gospel  of  Christ]  This  text 
is  best  illustrated  by  I.sa.  xxviii.  16.  xlix.  23.  quoted  by  tli.% 
apostle  chap.  x.  11.  Fortlie  Scripture  sailh.  Whosoever  be- 
lievelh  on  him  shall  not  be  ashamed ;  i.  e.  they  shall  neither 
be  confounded,  nor  di.'.upvuinted  of  their  hope.  Tlie  Jews, 
by  not  believing  on  Jesus  Christ,  by  not  receiving  hiin  as  the 
promised  Messiah,  but  trusting  in  others,  have  been  disap- 
pointed, asharned,  and  confounded,  from  that  time  to  the 
present  dny.  Their  expectation  is  cut  olT;  and  while  reject- 
ing Christ,  and  expecting  a;io(/ier  Messiah,  they  have  con- 
tinued under  the  displeasure  of  God,  and  are  ashamed  of  their 
confidence.  On  the  other  hand,  those  wlio  have  believed  on 
Christ,  have,  in  and  through  him,  all  the  blessings  of  which 
the  prophets  spoke;  every  promise  of  God  being  yea  and 
amen  through  him.  Paul,  as  a  Jew,  believed  on  Christ  Jesus; 
and  in  believing  he  had  life  through  his  name;  through  him 
he  enjoyed  an  abundance  of  gn-ce,  so  that  bring  filled  with 
that  happiness  which  an  indwelhng  Christ  produces,  he  could 
cheerfully  say,  I  am  not  ashamed  of  the  Gospel  of'  Christ. 
And  why  I  because  he  felt  it  to  be  the  power  of  God  to  the 
salvation  of  his  believing  soul.  This  appears  to  be  the  true 
sense  of  Diis  passage,  and  this  interpretation  acquires  addi- 
tional strength,  from  the  consideration  that  St.  Paul  is  here 
most  evidently  addressing  himself  to  the  Jcu.^. 

It  is  the  power  of  God  ttnto  salvation]  Avvaiuf  yap  0cov 
eri".  The  almighty  power  of  God  accompanies  this  preach- 
ing to  the  souls  of  them  that  believe  ;  and  the  consequence  is, 
they  are  saved ;  and  what  but  the  power  of  God  can  save  a 
fallen,  sinful  soul  1 

To  the  Jew  first]  Not  only  the  Jews  have  the  first  oflTer  of 
this  Gospel,  but  they  have  the  greatest  need  of  it;  being  so 
deeply  fallen,  and  having  sinned  against  such  glorious  pri- 
vileges, they  are  much  more  culpable  tlian  the  Gentiles,  who 
never  had  the  light  of  a  divine  revelation. 

And  also  tathe  Greek.]  Though  the  salvation  of  God  hua 
hitherto  been  apparently  co7(.^»erf  to  the  Jewish  people;  yet 
it  shall  be  so  no  longer,  for  the  Gnspel  of  Christ  is  sent  to  ihe 
Gentiles,  as  well  as  the  Jews ;  God  having  put  no  difl'erenco 
between  them  ;  and  Jesus  Christ  having  tasted  death  for 
every  ?«aK. 

17.  For  therein]  In  the  Gospel  of  Christ. 

Is  the  righteousness  of  God]  God's  method  of  saving  sin- 
nei-s  by  failli  in  Chri.'st  Jesus. 

Revealed  from  faith  to  faith]  Shown  to  be  by/c;7A,  and 
not  by  the  vvorks  of  awy  law  ;  for  .\braham,  the  father  and 
founder  of  the  Jewish  people,  was  juslififd  by  faith,  before 
even  the  law  was  given;  and  from  believing  in  reference  to 
the  spiritual  object  held  forth  in  the  various  ordinances  ot 
the  law,  and  now  revealed  under  the  Gospel,  he  and  all  his 
believing  descendants  have  been  justified.  And  thus  the  faith 
of  the  old  covenant  led  on  to  the  faith  of  the  new  covenant; 
which  shows  that  salvation  has  been  by  faith,  from  the  call  oi 
Abraham  to  the  present  time.  And  from  the  beginning,  all 
that  were  just  or  righteous  in  the  earth,  became  such  hy  faith, 
and  by  this  principle  alone,  they  were  enabled  to  persevere; 
as  it  is  written,  the  just  shall  live  by  faith.  That  ^txaiuavvri, 
which  we  translate  righteousness,  in  this  verse,  signifies  God's 
method  of  saving  mankind  by  faith  in  Christ,  is  fully  evi- 
dent from  the  use  of  the  term  in  chap.  ix.  30.  The  Gentiles 
which  followed  ?iot  after  p.iGHTEorsNESS  ;  who  had  no  know- 
ledge by  revelation,  of  God's  method  rf  justifying  and  saving 
Sinners,  hare  attained  to  kighteovsness;  have  had  imparted 
to  them  God's  method  of  salvation  by  faith  in  Christ,  verse 
31.  But  Israel,  the  Jews,  which  foltoiced  after  the  law  of 
righteousness,  that  law,  the  end  or  object  of  which  is  Christ, 
and  through  him  juslifiration  to  all  that  believe ;  (ch.  x.  4.) 
have  not  attained  to  the  law  of  righUousnesa ;  have  not  found 
out  the  genuine  plan  of  salvation,  even  in  that  law  which  so 
strongly  and  generallv  proclaims  justification  by  faith  ;  and 
why  have  they  not  found  iti  verse  32,  because  they  sought  it 
not  by  faith,  hut  as  it  were  by  the  works  of  the  law  ;  they  did 
not  tfiscern  that  even  its  works  or  prescribed  religious  ob- 
servances were  intended  to  lead  to  faith  in  that  glorious  Me- 
diator, of  whom  they  were  the  types  and  representatives; 
but  the  .lews  tnisted  in  the  observances  themselves,  hoping 
to  acquire  justification  and  final  salvation  by  that  means. 
For  they  sttitnbied  at  the  slurnbling-stone,  at  tne  doolf  ine  of 
21 


The  judgments  of  God  are  revealed 


Romans. 


against  the  unrighteousness  of  men. 


411  ungodliness  and  unrighteousness  of  men,  who  hold  the 
truth  in  unrighteousness ; 

n  Acta  14.17. 


Clfrist  crucified,  as  the  only  sure  ground  on  which  tl.e  expec- 
tation of  future  salvation  can  be  founded.  Iherefore  being 
ignorant  of  God-s  righteousness ;  God's  method  of  saving 
sinners  and  going  about  to  establish  their  own  righteous- 
ness, their  own  method  of  salvation,  by  Hie  observance  of 
those  rites  and  ceremonies  which  should  have  led'  theni,  by 
faith  to  Christ;  they  did  710I  subynit  the^nselves  to  the  right- 
eousness of  God  ;  tliey  would  not  submit  to  be  saved  in  God's 
wav,  and  therefore  rejected,  persecuted,  and  crucified  the 
Lord  Jesus,  see  chap.  x.  3.  This  collation  of  passages,  most 
evidently  shows  tliat  tlie  word  righteousness,  here  means 
simply  God's  method  of  saving  sinners,  or  God's  way  of  sal- 
vation ;  in  opposition  to  the  ways  and  means  invented  by  the 
fancies  or  prejudices  of  men>- 

There  are  few  words  in  the  Sacred  Writings  wliich  are 
talien  in  a  greater  variety  of  acceptations,  than  the  word  r\pi:i 
tsedekah  in  Hebrew,  and  AnfULxrui/r;  in  Greek,  both  of  which 
we  generally  translate  righteousness.  Our  English  word  was 
originally  righticiseness,  from  the  Anglo-^^axon  \i\Vit:.,  justice, 
right,  and  piCan,  to  know ;  and  thus  the  righteous  man  was  a 
person  who  wasallowed  to  understavdihe  cVaxmsof justice  and 
right,  and  who  knowing  them,  acted  according  to  their  dic- 
tates. Such  a  man  is  ihoroughl;/  wise,  he  aims  at  the  attain- 
ment of  the  best  end,  by  the  use"  of  the  best  means.  Tliis  is  a 
true  definition  of  icisdom,  and  the  righteous  man  is  he  that 
knows  most  and  acts  best.  The  Hebrew  pis  tsadak,  in  its 
ideal  meaning,  contains  the  notion  of  a  licam  nr  scales  in  equi- 
poise, wliat  we  call  even  balance  ;  and  it  is  well  known,  that 
in  all  the  personifications  of  justice,  both  ancient  and  modern, 
she  is  represented  as  a  beautiful  female  with  a  bandage  on 
her  eyes,  and  a  beam  and  scales  in  her  hand,  so  perfectly 
poised  tliat  neither  end  preponderates. 

The  Greek  word  AiKainaiwr),  has  been  derived  from  6ixaC,ii>, 
to  divide  ;  and  hence  Aiiei;,  justice,  because  it  is  the  property 
of  this  virtue  to  divide  to  each  his  rf«e.  Witli  other  etymo- 
logies, it  is  useless  to  trouble  the  reader.  Both  the  noun  ^i- 
Katoaunn,  and  the  verb  iiKaioo,  have  a  great  variely  of  mean- 
ing in  tlie  New  Testament,  but  they  are  all  reducible  to  this 
original  id«a,  acting  according  to  the  requisitions  of  ./MS^fce  or 
right.  It  may  not  be  improper  to  notice  some  of  the  chief  of 
these  acceptations  in  tliis  place. 

1.  The  act  of  distributing  to  "Sach  man  his  due,  is  the  sense 
of  the  word,  Acts  xvii.  31,  He  will  judge  the  world  in  righ- 
TEOt'SNESS,  i.  e.  according  to  tlie  principles  of  eternal  justice 
and  i-ectitude.  See  also  Rev.  xix.  2,  In  righteousness  doth  he 
judge  and  make  war.  2.  It  signifies  a  holy  life,  as  proceed- 
ing from  piety  towards  God.  Luke  i.  75.  Might  serve  him  in 
holiness  and  RiGHTEonsNESs,  all  the  days  of  our  life.  3.  It 
signifies  benignity,  liberality,  and  particularly  alms-giving ; 
as  justice  and  righteousness  require  us,  being  only  stewards 
of  God's  bounty,  to  share  it  with  the  necessitous.  Matt.  vi. 
Take  heed  thatyedo  not  your  alms,  iiKUi^avvriv,your  righte- 
ousness, before  men.  Rom.  iii.  5,  But  if  your  unrighteous- 
ness commend  the  righteousness,  the  benignity  of  God.  2 
Cor.  ix.  10,  Increase  the  fruits  of  your  righteousness,  i.  e. 
of  your  liberality.  4.  It  signifies  God's  method  of  saving  sin- 
ners ;  the  way  which  is  agreeable  to  his  rigliteousness  and 
liberality.  See  the  former  part  of  this  note,  and  the  scriptures 
tlif.re  referred  to.  5.  It  signifies  the  reward,  or  issue  o{  li- 
berality. 2  Cor.  ix.  9,  He  hath  scattered  abroad ;  he  hath  given 
to  the  poor ;  his  righteousness,  the  reward  of  liis  bounty, 
remaineth  for  ever.  See  Psa.  cxii.  9.  6.  It  signifies  the  whole 
collection  of  graces,  which  constitute  the  couiplete  Christian 
character.-  Matt.  v.  6,  Blessed  are  they  that  hunger  and 
thirst  after  righteousness;  they  who  ardently  long  for  the 
fall  salvation  o(  God.  lb.  v.  10,  20,  //"  yoftr  righteousness 
exceed  not  the  righteousness,  &c.  lb.  vi.  33,  iSeek  the  king- 
dom of  God  and  his  righteousness.  7.  It  signifies  the 
result  of  faith  in  God,  and  submissio7i  tohis  will,  exemplified 
in  a  holy  and  useful  life.  Hcb.  xi.  7,  By  faith  Noah  prepared 
an  ark,  arid  became  heir  of  the  righteousness  which  is  by 
faith  ;  he  escaped  the  deluge,  and  was  made  the  instrument 
of  re-peopling  the  world.  8.  \\.s\f,n\{\cs  a.\\  exact  observance 
of  religious  ordinances^  and  precepts.  Phil.  iii.  6,  Touching 
the  RIGHTEOUSNESS  which  IS  of  the  law,  blameless ;  having 
lived  in  an  exact  conformity  to  all  the  Mosaic  jrpcepts  In 
this  sense  it  is  to  be  understood,  Matt.  iii.  \b,  Thus  it  becomes 
us  to  fulfil  all  RIGHTEOUSNESS ;  to  observe  every  precept  of 
the  law.  9.  It  signifies  the  favour  or  pardoning  mercy  of 
God.  Rom.  iv.  6,  The  blessed?/ ess  of  the  man  unto  whom  Gad 
imputeth  righteousness  without  tcorks,  the  man  is  happy  to 
whom  God  hcis  granted  the  remission  of  sins,  without  respect 
to  his  observance  of  the  law  of  Moses.  10.  In  2  Cor.  v.  21, 
dtKnioavvn,  righteousness,  is  put  for  (iixaiof,  righteous  ;  that 
toe  might  become  the  righteousness  of  Gvil;  that  we  might 
receive  such  a  righteousness  or  holiness,  such  a  salvation  as 
is  worthy  of  God's  grace  to  impart ;  and  sucli  as  the  neces- 
Bitiea  of  mankind  require. 

A  few  of  the  leading  acceptations  of  the  verb  SiKatow,  which 
we  translate  to  justify,  may  be  here  properly  subjoined,  as 
U)is  verb  le  so  repeatedly  used  in  this  epistle.  1.  It  signifies  to 
f!f^'iM°'^P^."°""'^^  one  just  or  righteous  ;  or,  in  other  words, 
M  Qeciare  hua  to  be  what  he  really  is.  1  Tim.  iii.  16,  He 
22 


19  Because  "  that  which  may  be  known  of  God  is  manifest 
'  in  them  ;  for  p  God  hath  showed  it  unto  them. 

o  Or,  10  Uiem.— p  Jotin  1.9. 


was  JUSTIFIED  in  the  Spirit.  By  the  almighty  power  of  the 
Spirit,  he  was  proved  to  be  the  true  Messiah.  2.  To  esteem, 
a  thing  properly.  Matt.  xi.  19.  Wisdom  is  justified  of  her 
children.  Wisdom,  propriety  of  conduct,  is  properly  estima- 
ted hy  wise  rnen.  3.  It  signifies  to  app?ot;e,  praise,  and  com- 
men'd.  The  publicans  justified  God,  Luke  vii.  29.  praised 
him  for  calling  them  to  such  a  state  of  salvation.     lb.  xvi.  15. 

Ye  are  they  which  justify  yourselves  before  God ;  ye  are 
self-commended,  self-applauded,  and  self-praised.  In  this  sense 
it  is  often  used  in  the  Greek  Apocryphal  books.  Ecclus.  vii. 
5.  .Justify  not  thyself  before  the  Lord  ;  do  not  applaud  thyself 
in  the  presence  of  thy  Maker.  lb.  x.  29.  Who  will  Justify, 
(prai.'ie  or  applaud,)  him  that  sinneth  against  his  own  soul  7 
lb.  xviii.  2.  I'he  Lord  only  is  righteous,  iiKaiwdriacrai,  shall 
be  justified,  i.  e.  praised,  because  there  is  none  other  but  he, 
4.  The  verb  iixai6'iixat  is  ased  to  clear  from  all  sin.  1  Cor. 
iv.  4.  For  I  know  nothing  by  myself ;  yet  am  I  not  hereby 
justified,  a  man's  own  consciousness  of  integrity,  is  not  a 
/)roq/ that  he  is  clear  from  all  sin  in  the  sight  of  God.  5.  A 
judge  is  said  \o  justify,  not  only  when  he  condemns  and  pu' 
nis/ies,  but  also  when  lie  defends  the  cause  of  the  innocent. 
See  EuRiP.  Heraclid.  ver.  190.  Thucyd.  iii.  p.  200.  Polyb.  iii. 
31.  SoHLEirsNBR  OH  iiKUtoo).  Heuce  itKaiovcrOat,  is  taken  in  a 
_/bre«.?!'esense,  and  signifies  to  hefoujid  or  declared  righteous, 
innocent,  &c.  Matt.  Xii.  37,  By  thy  words  thou  shall  be 
justified  ;  thou  shalt  be  dec/arerf  to  iDe  righteous.  Rom.  iii. 
4,  Thit  thou  mightesl  be  jIjstified  in  thy  sayings  ;  that  thou 
mightest  be  proved  to  be  true  in  what  thou  hast  said.  6.  It 
signifies  to  .5e/yree,  to  escape  from.  Acts  xiii.  39,  And  by  him,, 
all  that  believe  are  justified _/roffi  all  things  from  which  ye 
could  not  be  justified  by  the  law  ;  by  faith  in  Christ  a  man 
escapes  those  evils,  which,  otherwise,  the  law  of  Moses  would 
inflict  upon  him.  Rom.  vi.  7,  For  he  that  is  dead,  icSiKaioirai, 
is  justified,  properly  rendered  by  our  translators,  is  freed 
from  sin,  7.  It  signifies  also  to  receive  one  into  facour,  to 
pardon  sin.  Rom.  viii.  30,  Whom  he  called,  them  he  also 
justified  ;  he  received  them  inlofavour,  and  pardoned  their 
sins.  Luke  xviii.  14,  This  man  went  down  to  his  house 
justified  ;  he  humbled  himself,  repented  of  his  iniquity,  and 
Gud  forgave  his  sin.  Rom.  iii.  20,  By  the  deeds  of  the  law 
there  shall  710  flesh  be  jvstified;  no  soul  can  have  his  sins 
forgiven,  through  the  observance  of  the  Mosaic  law.  lb.  iv. 
2,  If  Abraham  were  justified  (had  his  sin  pardoned)  by 
works.  1  Cor.  vi.  11,  Such  ivere  so7ne  of  you,  Ijut  ye  ore  jvs- 
tified  ;  ye  are  received  into  the  divine/a );oMr,  and  have  your 
sins  forgiven.  See  .fames  ii.  21 — 25.  Rom.  iii.  24,  28.  v.  1,  9. 
Gal.  ii.  It),  17.  iii.  11,  24.  v.  4.  Tit.  iii.  7.  In  all  these  texts, 
the  word  justify  is  tiken  in  the  sense  of  remission  rf  sins 
through  faith  in  Christ  .lesus  ;  and  does  not  mean  making  the 
person  jn-^t  or  righteous,  but  treating  him  as  if  he  were  so, 
naving  already  forgiven  him  h.is  sins. 

The  just  shall  lice  by  faith}  This  has  been  understood 'zco 
ways:  1.  That  the  just  or  righteous  man  cannot  live  a  holy  and 
useful  life,  without  e.xercising  continual  faith  in  our  Lord 
Jesus  :  which  is  strictly  true  :  for  He  only,  who  has  brought 
him  into  that  state  of  salvation,  can  preserve  him  in  it:  and  he 
stands  by  faith.  2.  It  is  contended  by  some  able  critics  that 
the  words  of  the  original  text  should  be  pointed  thus:  'O  is 
SiKut'is  SK  ■ms'cijis,  t^r]7S7ai.  The  just  by  faith,  shall  live,  that 
is,  he  alone  that  is  justified  by  faith,  shall  be  saved ;  which  is 
also  true,  as  it  is  impossible  to  get  salvation  in  any  other  way. 
This  last  meaning  is  probably  the  true  one,  as  the  original  text 
in  Hab.  ii.  4,  speaks  of  those  who  believed  the  declarations  of 
God  when  the  Chaldeans  besieged  Jerusalem  ;  and  having 
acted  conformably  to  them,  they  escaped  with  their  lives. 

18.  For  the  wrath  of  God  is  revealed]  The  apostle  has  now 
Itnislied  his  Preface,  and  comes  to  the  grand  subject  of  the 
epistle  ;  namely,"  to  sliow  the  absolute  7ieed  of  the  Gospel  of 
Christ,  because  of  tlie  universal  corruption  of  mankinel; 
which  was  so  great  as  to  incense  the  justice  of  God,  and  call 
aloud  for  the  p)/,M(sATOeHi  of  the  world.  1.  He  shows  that  all 
the  heathen  nations  were  utterly  corrupt,  and  deserved  >his 
threatened  punishment.  And  this  is  the  subject  of  the  first 
chapter  from  verse  13  to  the  end.  2.  He  shows  that  the  Jews, 
notwithstanding  the  greatness  of  their  privileges,  were  no  bet- 
ter than  the  Gentiles;  and  therefore  the  wrath  of  God  was 
revealed  against  thejii  also.  This  subject  he  treats  in  chap.  ii. 
and  chap.  lii.  1 — 19.  3.  He  returns,  as  it  were,  on  both,  clinp. 
iii.  20—31,  and  proves  that  as  the  .lews  and  Gentiles  were 
equally  corrupt,  they  could  not  be  s'aved  by  the  deeds  of  any 
law;  that  they  stood  equally  in  «eerfof  that  salvation  which 
God  had  provided  ;  that  both  were  equally  entitled  to  that 
salvation,  for  God  was  the  God  of  the  Gentiles  as  well  as  of 
the  Jews. 

By  opj-ij  0COV,  the  ifrath  »f  God,  we  are  not  to  understand 
any  uneasy  passion  in  the  Divine  Being  :  but  tlie  displeasure 
of  "his  righteousness,  which  is  expressed  by  the  punishments 
inflicted  on  the  ungodly,  those  who  retain  not  God  in  their 
knowledge ;  and  the  unrighteous,  those  whose  lives  are  pro- 
fligate. 

As  in  the  Gospel,  the  righteousness  of  God  is  revealed  for 
the  salvation  of  the  ungodly ;  so  is  the  wrath  oi  God  revealed 
against  the  workers  of  iniquity.     Those  who  refuse  to  be 


The  Gentiles  did  not  retain 


CHAPTER  I. 


t}i€  knowledge  of  God 


20  For  <>  the  invisible  things  of  liirn  frotn  the  creation  of  the  |  ped  and  served  the  creature  •  more  than  the  Creator  who  ■• 
world   are  clearly  seen,  being  understood  by  tlie  things  that    blessed  for  ever.     Amen  "">ii  uie  v.reaior,  wno  M 
are  made,  ereji  his  eternal  power  and  Godhead ;  '  so  that  they 
are  without  excuse  : 

21  Because  that,  when  they  knew  God,  they  glorified  him  not 
as  God,  neither  were  thankful ;  but  *  became  vain  in  their 
imaginations,  and  their  foolish  heart  was  darkened. 

22  '  Professing  themselves  to  be  wise,  they  became  fools, 

23  And  changed  the  glory  of  the  incorruptible  "  God  into  an 
image  made  like  to  corruptible  man,  and  to  birds,  and  four- 
footed  beasts,  and  creeping  things. 

24  »  Wherefore  God  also  gave  them  up  to  uncleanness, 
through  the  lusts  of  their  own  hearts,  "to  dishonour  their  own 
bodies  *  between  themselves : 

25  Who  changed  ^  the  initli  of  God  '  into  a  lie,  and  worship- 

q  Psalm  19.1,  Jic.  .\cls  14.  ir.&  17.^7  —r  Or,  (hat  ihey  may  b^.— s  2  Kincii  17.15. 
Jer2S.    Enh.4  17,  18.— <  Jer.lO.M.— u  Deiil  4.  lo,  itc.    fsalm  106.31.     laaiah  40.18, 

as.  Jer.a.ir.    Ezek.S  in.    •        -    ■      '■   -    "'     '  ■  ■  "     •        -■■    -   ■ 

4.18,19.  STlicss  2. 11,12. 


saved  in  the  way  revealed  by  his  mercy,  must  be  consumed 
in  the  way  revealed  by  \\\b  justice. 

Ungodliness]  AircPtta,  from  a,  negative,  and  <rc/?w  nr  ae- 
Bojiai,  I  irorshii),  probably  intended  here  to  express  Atlteism, 
Polytheism,  ana  idolatry  of  every  kind. 

Unrighteousness]  \StKia,  from  a,  negative,  and  (Ji/ci?,  jus- 
tice, every  thing  contrary  to  strict  morality  ;  all  viciousness 
and  profligacy  of  conduct. 

Who  hold  the  truth  in  unrighteousness]  In  what  sense  could 
it  be  said  that  the  heathen /leW  Me /?«//i  in  unrighteousness, 
when  they  really  had  not  tlial  truth  !  Some  think  this  refers 
to  the  conduct  of  their  best  philosophers,  such  as  SiKrates, 
Plato,  Seneca,  &c.  who  knew  much  more  of  tlic  divine  na- 
ture than  tliey  thought  safe  or  prudent  to  discover ;  and  who 
acted  in  many  things  contrary  to  the  light  which  they  enjoyed. 
Others  think  this  to  be  spoken  of  the  Gentiles  in  geueral,  who 
either  did  know,  or  might  have  known  much  of  God  from  the 
works  of  creation,  as  the  apostle  intimates  in  the  following 
verses.  But  Rosenmiiller,  and  some  others,  contend  that  the 
word  *ra7-£X£ci'  here  does  not  signify  to  hold,  but  to  hinder ; 
and  that  the  place  should  be  translated,  who  through  ttiali- 
eiousness  hinder  the  truth  ;  i.  e.  prevent  it  from  taking  hold 
of  their  hearts,  and  from  governing  their  conduct.  This  is 
certainly  a  very  usual  acceptation  of  the  verb  Karex^"'<  vvhich 
Hesychius  interprets  KoiTitv,  KwXvctv,  avi>cx'-tv,  to  retain, hin- 
der, &c.  these  men  hindering,  by  their  vicious  conduct,  the 
truth  of  God  from  being  propagated  in  the  earth. 

19.  That  which  may  oe  known  of  God]  Or.  Taylor  para- 
phrases this  and  the  following  verse  thus:  "Althougfi  the 
Gentiles  had  no  written  revelation,  yet  what  may  be  known  of 
God  is  every  where  manifest  among  thein,  God  having  made 
a  clear  discovery  of  himself  to  them.  For  his  being  and  per- 
fections, invisible  to  our  bodily  eyes,  have  been,  ever  since 
the  creation  of  the  world,  evidently  to  be  seen,  if  attenliv-'Iy 
considered,  in  the  visible  beauty,  order,  and  operations  ob- 
servable in  the  constitution  and  parts  of  the  lu.iverse;  r-spe- 
cially  his  eternal  power  and  universal  dominion  and  provi- 
dence ;  so  that  they  cannot  plead  ignorance  in  excuse  of  ilieir 
idolatry  and  wickedness." 

20.  The  invisible  things  of  him]  His  invisible  perfections 
are  manifested  by  his  visible  works,  and  may  bo  apprehended 
by  what  he  has  made;  their  immensity  showing  liis  omnipo- 
tence: their  vast  rartefy  and  contrivance,  bis  omniscience ; 
and  IheAr  adaptation  to  the  most  beneficent  purposes,  his  in- 
finite goodness  and  philanthropy. 

His  eternal  power]  Kiftn;  avrnu  ivvafii;,  that  all-powerful 
energy  that  erer  teas,  and  crer  will  exist ;  so,  that  ever  since 
there  was  a  creation  to  be  surveyed,  there  have  been  intel- 
ligent beings  to  make  that  survey. 

And  Godhead]  Bctorri;,  his  acting  as  God  in  the  govern- 
ment and  support  of  the  universe.  His  works  prove  his  be- 
ing;  the  government  and  support  of  these  works  prove  it 
equally.  Creation  and  proriaence  form  a  ttrqfold  demon- 
stration of  God.  1st.  In  the  perfections  of  his  nature,  and, 
2dly.  In  the  eiercise  of  those  perfections. 

21.  Because  that  when  they  knew  God]  When  they  thus 
acquired  a  general  knowledge  of  the  unity  and  perfections  of 
the  divine  nature;  they  glorified  him  not  us  God;  they  did 
not  proclaim  him  to  the  people,  but  shut  up  his  glory  (as 
Bishop  Warburton  expresses  it)  in  their  mysteries,  and  gave 
the  people,  in  exchange  for  an  incorruptible  God.  an  image 
viaae  like  to  corruptible  man.  Wherefore  God,  in  punish- 
ment for  their  sins,  thus  turning  his  truth  into  a  lie,  suflered 
even  their  mysteries  which  they  had  erected  for  a  school  of 
virtue,  to  degenerate  into  an  odious  sink  of  vice  and  immo- 
rality; giving  them  up  unto  all  uncleanness  and  vileaflections. 

.     They  glorified  him  not]    They  did  not  give  him  that  wor- 
ship which  his  perfections  required. 

Neither  were  thankful]    They  manifested  no  gratitude  lOr 
the  blessings  they  received  from  his  providence  ;  but  became 
Tain  in   their  imaginations ;  itaX'^ytirtioif.  in  their  reason- 
ings.   This  certainly  refers  to  the  foolish  manner  in  which 
even  the  wisest  of  their  philosophers  discoursed  about  the 
divine   nature,   not   excepting   Socrates,    Plato,   or   Seneca. 
Who  can  read  their  works  without  being  struck  with  the  va-  j 
nity  of  their  reasonings,  as  well  as  with  the  stupidity  of  their  i 
nonsense,  when  speaking  about  God  1 1  might  crowd  my  page  i 
with  proofs  of  this  ;  but  it  is  not  necessary  to  those  who  are  1 


26  For  this  cause  God  gave  them  up  unto  >>  vile  affections  • 
for  even  their  women  did  change  the  natural  use  into  that 
which  is  against  nature  : 

27  And  likewise  also  the  men,  leaving  the  natural  use  of  the 
woman,  burned  in  their  lusts  one  towards  anotlier;  men  with 
men  working  that  which  is  unseemly,  and  receiving  in  them- 
selves that  recompense  of  their  error  which  was  meet. 

as  '  And  even  as  they  did  not  like  *  to  retain  God  in  their 
knowledge,  (Jod  gave  them  over  to  '  a  reprobate  mind,  to  do 
those  things  f  which  are  not  convenient : 

29  Being  filled  with  all  unrighteousness,  fornication,  wicked- 
ness, covi-tou.snoss,  maliciousness ;  full  of  envy,  murder,  de- 
bate, deceit,  malignity  ;  whisperers, 

wlCorB.ig  1  Tht»3.4  4.  1  I'm  4.3.-I  Lf  v.  18  S? -Y  1  TI.eM.I  9  IJohn  "> 
ai-l  ■M.H.Sf).  Jer.lO  14  <[  rj.i?.Amo!i2  4-aOr,  ra.hcr-bLev    8i>  2J    Kuh 


judgment.— r  Ei)h.5.4. 


acquainted  with  their  writings ;  and  to  others  it  would  not  be 
useful.     In  short,  their  foolish,  darkened  minds,  souglit  God 
no  where  but  in  the  place  in  which  he  is  never  to  be  found  ; 
viz.  the  vile,  corrupted  and  corrupting  passions  of  their  own 
hearts.     As   they  did  not   discover  hiin  l/iere,  they  scarcely 
sought  hill)  any  where  else. 
22.  Professing  themselves  to  be  wise]  This  is  most  stri- 
i  kingly  true  of  all  the  ancient  philosophers,  whether  Greeks 
I  or  llomans,  as  their  vvorks,  which  remain,  sufficiently  testify. 
'J'he  word  (Pu7k'ii>tcs,  signifies  not  merely  the  profesiing,  but 
I  the  assiimptinn  of  the  philosophic  character.     In  this  sense 
the  word  tpcnKtir  is   used   by  the  best  Greek  writers.     s=ce 
Kypke.     A  dispiissionate  examination   of  the   doctrine   and 
lives  of  the  most   famed  philosophers  of  antiquity,  of  every 
nation,  will  show  thai  they  were  darkened  in  tlieir  mind,  and 
;  irregular  in  their  conduct.     It  was  from  the  Christian  religion 
j  alone,  that  true  philos(jphy  and  genuine  philosophers  sprung. 
I      23.  1  hey  changed  the  g'ory,  &c.]  The  finest  representation 
of  tlieir  deities  was  in  the  human  figure  ;  and  on  such  repre- 
sentative figures  the  sculptors  spent  all  their  skill ;  hence  the 
Herci-i  Es  of  Farnese,  the  Venvs  of  Medicis,  and  the  Apoi.lo 
of  He'.Kidere.     And  when  they  had  formed  their  gods  accord- 
ing to  the  human  shape,  they  endowed  them   with  human 
passions;  and  as  they  clothed  them  with  attributes  oi  extra- 
ordinary strength,  beauty,  wisdom,  &c.  not  having  the  true 
principles  of  morality,  they  represented  them  as  slaves  to  the 
i  most  disorderly  and  disgraceful  passions  ;  excelling  in  irregu- 
i  larities  the  most  projlgate  of  men,  as  possessing  unlimited 
powers  of  sensual  gratification. 

And  to  birds]  As  the  eagle  of  Jupiter  among  the  Romans, 
and  the  This  and  katek  among  the  Egyptians  ;  which  were  all 
j  sacTf-d  animals. 

Four-foofd  beasts]  As  the  Apis,  or  white  ox,  among  the 
Egyp'iaiis;  from  wiiich  tlie  idol  ttrous  Israelites  took  their 
golden  calf.  The  goal,  the  mij:key,  and  the  dog,  were  also 
sacr.  d  animals  among  the  same  people. 

Creeping  things]  Such  as  the  crocodile  and  scnra*e«»,  or 
beet'e,  among  the  Egyptians. 

I     24.  God  gave  them  up,  &c.]  They  had  filled  up  the  measure 
I  of  their  iniquities  ;  and  God,  by  permitting  them  to  plunge 
into  all  manner  of  irregularities,  thus,  by  one  species  of  sin, 
inflicted  punishment  on  another. 

Dishonour  their  axon  bodies]  Probably  alluding  here  to  what 
is  more  openly  expressed  verses  26  and  27. 

Between  lhemselve!i]  'Ei>  iavrotf,  of  themselves,  of  their 
own  free  accoid  ;  none  inciting,  none  impelling. 

25.  Changed  the  truth  of  God,  into  a  lie]  In  the  place  of  the 
true  worship  of  God,  they  established  idolatry.  In  various 
places  of  t^cripture,  j(/o/6- are  termed /I'es.  Isa.  xliv.  20.  Jer. 
lii.  23.  and  xiii.  25.  The  true  God  was  known  among  the  pri- 
mitive inhabitants  of  the  eaiih  ;  those  who  first  became  idola- 
ters, literally  changed  the  truth  of  God  into  a  lie;  theytfici 
know  the  true  God,  but  they  put  idols  in  his  place. 

26.  For  this  caus€  God  gave  them  up,  &c.]  Their  system  ol 
idolatry  necessarily  produced  all  kinds  of  impurity.  How 
could  it  be  otherwise,  when  the  highest  objects  of  their  wor- 
ship were  adulterers,  fornicators,  and  prostitutes  of  the  most 
infamous  kind  ;  such  as  Jupiter,  Apollo,  J\tars,  Venus,  &c. 
Of  the  abominable  evils  with  which  the  apostle  charges  the 
Gentiles  in  this- and  the  following  verse,  I  could  produce  a 
multitude  of  proofs  from  their  own  writings  ;  but  it  is  need- 
less to  make  the  subject  plainer  llian  the  apostle  has  left  it. 

27.  Receiving  in  themselves  that  recompense.  &c.]  Both 
the  women  and  men,  by  their  unnatural  prostitutions,  ener- 
vated their  bodies,  so  that  barrenness  prevailed;  and  those 
disorders  which  are  necessarily  attendant  on  prostitution, 
and  sodnmitical  practices. 

2S.  They  did  not  like  to  retain  God]  It  would,  perhaps,  be 
more  literal  to  translate  hvk eSiKiiiaaav,  thev  vw  not  search 
to  retain  God  in  their  knowledge.  They  did  not  fTofni'nethe 
evidences  before  them  (ver.  19.  and  20.)  of  his  being  and  at 
tributes  ;  therefore  God  gave  them  over  to  a  feproeate  mind. 
ci(  aiiKifiov  vuvv,  to  an  i-nsearching,  or  undiscerning  mind 
for  it  is  the  same  ■.•.  .  d  in  both  places.  They  did  not  reflect 
on  the  proofs  tliey  had  of  the  divine  nature,  and  God  aban- 
doned tliem  to  the  operations  of  a  mind  incapable  of  reflection. 
How  men  of  such  powers  and  learning,  as  many  of  the  Greek 
and  Roman  philosophers  and  poets  really  were,  could  reaeon 
23 


Ttie  Gentiles  itcre  given  up ROMANS. 

30  Backbiters,  haters  of  God,  despiteful,  proud,  boasters,  in- 
venters  of  evil  things,  disobedient  to  parents, 

31  Without  understanding,  covenantbrealiers,  ^  without  na- 
^•ural  affection,  implacable,  unmerciful : 

cOr.  iiiMocidble.-hCh,2.2.— iCh.6.21. 


to  a  reprobate  mind. 


so  inconsecutively  concerning  things  moral  and  divme,  is 
truly  astonishing.  But  here  we  see  tlie  liand  of  a  just  and 
avenging  God ;  they  abused  tlieir  powers,  and  God  deprived 
inem  of  the  right  use  of  these  powers. 

29.  Being  filled  tcitk  all  unrighteousness]  XiiKia,  every 
vice  contrary  lo  justice  and  righteousness. 

Fornication]  Tlopveia,  all  commerce  between  the  sexes  out 
of  the  bounds  of  lawful  marriage.  Some  of  Die  best  MSS. 
omit  this  reading  ;  and  otliers  have  aKadapcxia,  uncleanness. 
Wicked7iess]  niii/npia,  malignity,  that  which  is  oppressive 
lo  its  possessor,  and  to  its  object ;  from  TTovoi,  labour,  toil,  &c. 
Covetousness]  TlXeove^ia,  from  tXclov,  more,  and  tfto,  Iwill 
have,  the  intense  love  or  lust  of  gain ;  the  determination  to  be 
rich ;  tlie  principle  of  a  dissatisfied  and  discontented  soul. 

Maliciousness]  Ka/cia,  malice,  ill-will,  what  is  radically 
and  essentially  vicious. 

Full  of  envy]  '''^ovus.  from  (j)Otvo>,  to  wither,  decay,  con- 
sume, pine  away,  &c.  "  pain  felt,  and  malignity  conceived,  at 
the  sight  of  excellence  or  happiness  in  another."  A  fine  per- 
soiiificalion  of  this  vice  is  found  in  Ovid  Metam.  lib.  ii.  ver. 
708— 781.  which  I  shall  here  insert,  with  Mr.  Addison's  ele- 
gant and  nervous  translation. 

Videt  intus  edentem 

Viporeas  carnes,  vitioritm  alimenta  suorum. 
Invidiam  :   visaque  oculos  avertit.     At  ilia 
Surgit  humo  pigra  :  semesarumque  reiinquit 
Corpora  serpentiim,  passuque  incedit  inerti 
Ulque  deam  vidit  formaque  armisque  decoram, 
Ingemuit :  vultuiiique  ima  ad  suspiria  duxit. 
Pallor  in  ore  sedet :  macies  in  corpore  toto  ; 
Nusquani  recta  acies :  livent  rubigine  denies : 
Pectorafelle  virent ;  lingua  est  suffusa  veneno. 
Jiisus  ahest,  nisi  quern  visi  movere  dolores  : 
Necfruilur  somno,  vigilacibus  excita  curis  : 
Sed  videt  i7igrntos,  intabescitque  videndo 
Siiccessus  hmninutn  ;  carpitque  et  carpitur  una 
Suppliciumque  suum  est. 

A  poisonous  morsel  in  her  teeth  she  chewed, 
And  gorged  the  tlesh  of  vipers  for  her  food. 
Minerva,  loathing,  turned  away  her  eye. 
The  hideous  monster,  rising  heavily. 
Came  stalking  forward  with  a  sullen  pace, 
And  left  her  mangled  otfals  on  the  place. 
Soon  as  she  saw  the  goddess  gay  and  bright, 
fihe  fetched  a  groan  at  such  a  cheerful  sight. 
Livid  and  meagre  were  her  looks,  her  eye 
In  foul  distorted  glances  turned  awry  : 
A  hoard  of  gall  her  inward  parts  possessed, 
And  spread  a  greenness  o'er  her  cankered  breast  ; 
Her  teeth  were  brown  with  rust,  and  from  her  tongue 
In  dangling  drops  the  stringy  poison  hung.    . 
She  never  smiles,  butyhen  the  wretched  weep  ; 
Nor  lulls  her  malice  with  a  moment's  sleep: 
Restless  in  spite  :  while  watchful  to  destroy, 
She  pines  and  sickens  at  another's  joy  : 
Foe  to  herself,  distressing  and  distressed. 
She  bears  her  own  tormentor  in  her  breast. 

Murder]  il>oi»oj,  taking  away  the  life  of  another  by  any 
means ;  mortal  hatred :  for  he  that  hates  his  brother  in  his 
heart  is  a  murderer. 

Debate]  Epij,  contention,  discord,  &c.  Of  this  vile  passion, 
the  Greeks  made  a  goddess. 

Deceit]  A'lXos,  lying,  falsity,  prevarication,  imposition, 
&c.  from  StXoj,  to  take  with  a  bait. 

Malignity]  KaKoriBcia,  from  kukos,  evil,  and  rjdo;,  a  custom, 
bad  customs,  founded  in  corrupt  sentiment,  producing  evil 
habits,  supported  by  general  usage.  It  is  generally  interpre- 
ted a  malignity  of  mind,  which  leads  its  possessor  to  put  the 
worst  construction  on  every  action ;  ascribing  to  the  best 
deeds  the  worst  motives. 

Whisperers]  'i'tdvpts-ai,  secret  detractors  ;  those  who,  un- 
der pretended  secrecy,  carry  about  accusations  against  their 
neighbours,  whetiier  true  or  false :  blasting  their  reputation 
by  clandestine  tittle-tattle.  This  word  should  be  joined  to  the 
succeeding  verse. 

30.  Backbiters]  KoroXaXotif ,  from  Kara,  against,  and  XaXco), 
/  speak ;  those  wlio  speak  against  others  ;  false  accusers, 
slanderers. 

Haters  of  God]  Qeorvycii,  atheists,  contemners  of  sacred 
things  ;  maligners  of  providence  :  scorners,  &c.  All  profli- 
gate Deists  are  of  this  class  ;  and  it  seems  to  be  the  finishing 
part  of  a  diabolic  character. 

_  Despiteful]  Xffpts-as,  from,  vfipii^os,  to  treat  with  injurious 
insolence:  stormy,  boisterous;  abusing  both  the  characters 
and  persons  of  those  over  whom  they  can  have  any  power. 

Proud]  Xnepri(pavovs,  fromiin-tp,  above,  or orer  :  and  liaivio,  I 
i  a"),  ""^  «*"*«•  They  who  are  continually  exalting  themselves 
and  depressing  others :  magnifying  tliemsel  ves  at  the  expense 
«««,w  neighbours :  and  wishing  all  men  to  receive  their 
'aytngs  as  oracles. 

24 


32  Who,  •>  knowing  the  judgment  of  God,  that  they  which 
commit  such  things  "are  worthy  of  death,  not  only  do  the 
same,  but  ^  have  '  pleeisure  in  them  that  do  them. 

•ith  them.— 1H05.7.3.  Ps  50!l8. 


Boasters]  AXal^ovas,  from  Aa^oy/ai,  (o  assume;  self-assu- 
ming, vain-glorious,  and  arrogant  men. 

Inventors  of  evil  things]  Ecprupfraf  KaKotv.  Those  who 
have  invented  AesVmcii've  customs,  riles,  fashions,  &c.  such 
as  the  different  religious  ceremonies  among  the  Greeks  and 
Romans — the  orgies  of  Bacchus,  the  mysteries  of  Ceres,  the 
iupercalia,  feasts  of  the  Bona  Dea,  &c.  &c.  Multitudes  of 
which  evil  things,  destructive  and  abominable  ceremonies,  are 
to  be  found  in  every  paFt  of  the  heathen  worship. 

Disobedient  to  parents]  Though  filial  affection  was  cer- 
tainly more  recommended  and  cultivated  than  many  other  vir- 
tues ;  yet  there  are  many  instances  on  record  of  the  grossest 
violation  of  this  great  branch  of  the  law  of  nature. 

31.  Without  understanding]  Aavvcrovf  ;  from  a,  negative, 
and  (Twerof,  knowing ;  persons  incapable  of  compreliendiug 
what  was  spoken  ;  destitute  of  capacity  for  spiritual  things. 

Covenant-breakers]  AavvBcrovs,  from  a,  negative,  and 
<rvvTiOr)ixt,  to  make  an  agreement.  Persons  wiho  could  be 
bound  by  no  oath,  because,  properly  speaking,  they  had  no 
God  to  witness  or  avenge  their  misconduct.  As  every  cove- 
nant, or  agreement,  is  made  as  in  the  presence  of  God  :  so  he 
that  opposes  the  being  and  doctrine  of  God,  is  incapable  of  be- 
ing bound  by  any  covenant;  he  can  give  no  pledge  for  his 
conduct. 

Without  natural  affection]  As'opyovi  ;  without  that  attach- 
ment which  nature  teaches  the  young  of  all  animals  to  have 
to  their  mothers  ;  and  the  mothers  to  have  for  their  young.  The 
heathens,  in  general,  have  made  no  scruple  to  expose  the 
children  they  did  not  think  proper  to  bring  up  ;  and  to  des- 
patch their  parents,  when  they  were  grown  old  or  past  labour. 

Implacable]  AcnovSuvs,  from  a,  negative  ;  and  annvir],  a 
LIBATION.  It  was  customary  among  all  nations  to  pour  out 
wine  as  a  libation  to  their  gods,  when  making  a  treaty.  This 
was  done  to  appease  the  angry  gods,  and  reconcile  them  to  the 
contracting  parties.  The  word  here  shows  a  deadly  enmity  ; 
the  highest  pitch  of  an  unforgiving  spirit ;  in  a  word,  pereons 
who  would  not  make  reconciliation  either  to  God  or  ntan. 

Unmerciful]  AvcXcrjixovai  :  those  who  were  incapable, 
through  the  deep-rooted  wickedness  of  their  own  nature,  of 
showing  mercy  to  an  enemy,  when  brought  under  their 
power ;  or  doing  any  thing  for  the  necessitous,  from  the  prin- 
ciple of  benevolence  or  commiseration, 

32.  Who,  knowi7ig  the  judgment  of  God]  AtKaioiixa,  the 
grand  rule  of  right,  which  God  has  revealed  to  every  man — 
the  knowledge  of  which  he  has;  less  or  more,  given  to  every 
nation  of  the  world,  relative  to  honouring  parents ;  taking 
care  of  their  own  offspring  ;  keeping  their  engagements,  &c. 
&c.  In  the  worst  states  of  heathenism,  this  great  principle 
has  been  acknowledged ;  but  through  the  prevalence  of  cor- 
ruption in  the  heart,  thi.s  law,  though  acknowledged,  was  not 
obeyed ;  and  the  corruption  increased  so,  that  those  were 
highest  in  repute  who  had  cast  off  all  restraints  of  this  kind  ; 
so  that  they  even  delighted  in  them  ;  avucvSoKovat,  highly  ap- 
plauded, and  gladly  associated  with  those  trangressors ;  which 
argues  the  very  highest  pitch  of  moral  depravity. 

1.  The  preceding  chapter  gives  us  one  of  the  finest  views  of 
the  Gospel  of  Christ,  to  be  met  with  any  where.  It  is  God's 
method  of  saving  a  lost  world ;  in  a  way  in  which  that  world 
could  never  have  imagined;  there  is  nothing  human  in  it ;  it 
is  all  tri.ry  and  gloriously  divine  ;  essentially  necessary  to  the 
salvation  of  man  ;  and  fully  adequate  to  the  purposes  of  its 
institution.  Though  it  is  an  extension  of  the  Old  Covenant, 
yet  it  is  almost  wholly  dissimilar;  being  as  different  from  tiiat 
as  the  person  is  from  the  picture  by  whicli  he  is  represented, 
and  as  the  substance  is  from  the  shadow  projected  by  it.  It  is 
a  scheme  as  worthy  of  God,  as  it  is  necessary  for  man :  hence 
there  are  no  excluding  clauses  in  it — it  is  for  the  Jew  and  for 
the  Greek;  for  the  wise  and  for  the  unwise;  for  all  the  na- 
tions of  the  universe ;  and  for  all  the  individuals  of  those 
nations. 

2.  As  God  never  does  any  thing  that  is  not  fitting,  suitable, 
and  necessary  to  be  done  ;  he  has  not  made'  an  unnecessary 
display  of  his  mercy  and  goodness  in  the  incarnation  and 
death  of  his  Son — all  this  was  necessary,  else  it  had  not  been 
done.  But  how  does  the  necessity  appear? — In  tlie  deep  root- 
ed, and  widely  extended,  corruption  and  profligacy  of  the  na- 
tions of  the  earth.  Of  these  the  apostle  gives  a  most  affecting 
and  distressing  picture.  1.  Almost  every  trace  of  original 
righteousness  had  been  obliterated.  2.  The  proofs  of  God's 
eternal  power  and  providence,  so  manifest  in  the  creation  and 
preservation  of  the  universe,  were  wholly  disregarded.  3.  A 
vain  philosophy,  without  right,  principle,  or  end,  was  substi- 
tuted for  those  divine  truths  which  had  been  discovered  ori- 
ginally to  man.  4.  Their  hearts  were  contaminated  with 
every  vice  which  could  blind  the  understanding,  pervert  the 
judgment,  corrupt  the  will,  and  debase  the  affections  and  pas- 
sions. 5.  This  was  proved  in  the  most  unequivocal  manner, 
by  a  profligacy  of  conduct  which  had  debased  them  far,  far 
below  the  beasts  that  perish  ;  and  the  apostle  here  gives  a  list 
of  their  crimes,  every  article  of  which  can  be  incontrovertibly 
proved,  from  their  own  history,  and  their  own  writers :  crimes 


The  unrighteous  Jew  inexcusable, 


CHAPTER  II. 


■who  condemns  the  Gentiles 


which,  even  bad  as  the  world  is  now,  would  shock  common 
decency  to  describe.  See  the  whole  of  the  second,  third,  sixth, 
and  ninth  satires  of  Juvenal. 

3.  So  completely  lost  were  the  heathens  tea  knowledge  of  the 
influence  of  Ood  on  the  soul,  and  the  necessity  of  that  influence, 
that  they  asserted,  in  the  most  positive  manner,  that  man  was 
the  author  of  his  own  virtue  and  wisdom.  Cicero,  Nat.  Dear. 
lib.  iii.  c.  36.  declares  it  a  general  opinion  that,  although  man- 
kind received  from  the  gods  the  outward  conveniences  of  life, 
virtutem  autem  nemo  unquain  acceptam  Deo  retulil — "  but 
virtue  none  ever  thought  they  received  from  the  Deity."  And 
again,  "this  is  the  persuasion  of  all,  that  fortune  is  to  be  had 
from  the  gods  :  wisdom  from  ourselves."  And  again,  "  who 
ever  thanked  the  gods  for  his  being  a  good  man  1  Men  pray 
to  Jupiter,  not  tliat  he  would  make  lUo.inju.tt,  temperate,  and 
u>iae:  but  richandprosperous."  Juvenal,  on  this  point,  speaks 
thus : — 

Monstro  quod  ipse  sibi  possis  dare :  Semita  certe 

Tranquiltee.  per  virtutem  patel  unica  vitcB. — Sat.  x.  v.  363. 

The  path  to  peace  is  virtue:  which  I  show, 

Thyself  may  fully  on  thyself  bestow. 


In  the  same  strain,  Horace,  Epist.  lib.  i.  E.  xvlii.  v.  penult. 

JlrEC  satin  est  orare  Jocem,  qui  donat  et  aufirt : 

Det  vitam,  del  opes  ;  zequum  mi  aniinum  ipse  parabo 

To  Jove  for  life  and  wealth  I  pray ; 

These  .love  may  give  or  take  away  : 

But  for  a  ^fi.rm,  and  tranquil  mind, 

That  blessing  for  myself  I  find. 
Thus,  they  became  vain  in  their  imaginations,  and  their 
foolish  heart  was  darkened  ;  and  professing  themselves  to  be 
■wise,  they  became  fools.  See  Madan's  Juvenal,  Vol.  ii.  p.  53. 
4  By  all  this  we  see  what  the  world  was,  and  what  it  would 
have  continued  to  be,  had  not  God  sent  a  Divine  revelation  of 
his  will ;  and  established  a  public  ministry  to  proclaim  and 
enforce  it.  Were  man  Inft  to  the  power  and  influence  of  his 
fallen  nature,  he  would  be  in  all  places  of  his  dispersion  on 
the  earth,  what  the  apostle  describes  in  the  29th,  30th,  and  31st 
verses  of  this  chapter. 

Reader,  magnify  God,  who  hari  called  thee  from  such  deep 
darkness,  to  tlie  marvellous  light  of  the  glorious  (Jospel  of  hi.'» 
Son  ;  ai'.U  walk  as  a  child  of  the  light  ana  of  the  day,  in  whom 
there  shall  be  no  cause  of  stumbling. 


CHAPTER  II. 

77ie  apostle  shows  that  the  Jew  who  condemns  the  Gentiles,  and  considers  them  utterly  unworthy  of  the  blessings  of  the 
Gospel,  is  inexcusable,  because  he  is  guilty  of  the  some  crimes  ;  and  therffore  shall  not  escape  the  righteous  judgment 
of  God,  \—Z.  It  is  an  aicful  thing  to  despise  the  goodness  and  longsnfferivg  of  God,  which  lead  to  repentance,  4.  5. 
God,  the  impartial  judge,  will  render  to  erery  man  according  to  his  works,  6—11.  7'he  Jews  and  the  Gentiles  will  be 
judged  according  to  their  respective  advantages  and  disadvantages,  12,  13.  In  some  cases,  the  Gentile.^,  who  had  no 
law,  have  shown  a  better  disposition  than  the  Jews,  14 — 16.  '/'he  Jetcs,  by  their  unfaithfulness,  hare  beeti.  a  siumbling 
block  to  the  Gentiles,  17 — 24.  Jewish  rites  and  ceremonies  of  ?io  advantage,  unless  produclire  of  change  of  heart  and 
conduct,  25.  The  Gentiles  who  attend  to  the  stnall  light  which  they  have  received  from  God,  are  in  a  better  slate  than 
the  nnfaithful  Jews,  rcilh  all  their  superior  religious  privileges,  26,  27.  W7(o/  con.ilit^ites  a  rent  Jeio  in  the  sight  t)f 
God,  2?,  29.     [A.  M.  cir.  4062.     A.  1).  cir.  53.    An.  Olymp.  cir.  CCIX.  2.  A.  U.  C.  cir.  SU.] 


THEREFORE  thou  art  '  inexcusable,  O  man,  whosoever 
thou  art  that  judgest :  •>  for  wherein  tliou  judgest  another, 
thou  condemnest  thyself ;  for  thou  that  judgest  doest  the  same 
things. 

2  But  we  are  sure  that  the  judgment  of  God  is  according  to 
truth  against  them  which  commit  such  things. 


Ch.I.20.-b2SMn.l2  5,6,  7.   Miitl.7.1,2.    JohnS.'J- 


»,W.   Eph.l.7.&'>.1,7. 


NOTES. — Dr.  Taylor  makes  tlie  following  sensible  observa- 
tions at  the  commencement  of  this  chapter. 

"  The  representation  of  the  moral  state  of  the  heathen  world, 
in  the  foregoing  chapter,  is  a  demonstration  of  the  -necessity 
of  the  Gospel,  for  the  reformation  and  salvation  of  man.  And 
how  rich  is  the  favour  wherewith  God  has  visited  the  world  ! 
To  have  destroyed  a  race  of  apostate  rebels,  who  had  abused 
their  undei-standings  and  every  gift  of  a  bountiful  Creator, 
would  have  been  justice;  to  have  spared  them  would  have 
been  lenity  and  goodness:  but  to  send  his  only  begotten  S(m 
from  heaven  to  redeem  us  from  all  iniquity  and  ungodline.ss 
by  his  own  blood  ;  to  grant  us  a  free  pardon  for  all  our  sins  ; 
to  put  us  in  a  state  of  mercy  and  salvation  ;  to  take  us  into  his 
kingdom  and  family  ;  to  give  us  an  inheritance  among  his 
saints;  to  bless  us  with  immortality,  and  all  spiritual  blessings 
in  lieavenly  places,  this  is  most  wonderful  and  exuberant  fa- 
vour. Rightly  is  tlie  doctrine  which  teaches  it  called  the  Gos- 
pel  or  gUid  tidings  ;  one  wotild  think,  it  could  not  possibly 
nave  met  with  opposition  from  any  part  of  mankind.  But  the 
Jkw  opposed  it!  He  abhorred  the  Gentile:  and  contradicted 
the  grace,  that  honoured  and  saved  him.  The  apostle  pleads 
and  defends  our  cause.  His  business  is  to  confound  the  Jew, 
and  to  prove  that  we  have  as  go<id  a  right  as  he,  to  all  the 
blessings  of  the  Messiah's  kingdom.  And  by  his  descrip- 
tion of  the  vicious  state  of  the  Gentiles  in  the  former  chap- 
ter :  he  has  wisely  made  his  advantage  of  the  prejudices 
of  the  .Tew;  for  nothing  could  please  him  more  than  the 
preceding  discourse,  in  which  the  Gentiles  are  reduced  to 
so  vile  and  abject  a  state.  Thus,  the  apostle  gives  him  an 
opportunity  to  condemn  the  Gentiles;  hut  he  does  this  that 
he  may  the  more  effectually  humble  him  in  this  chapter  ;  in 
whicli  he  proves,  that  the  Jew."!,  having,  in  an  aggravated  man- 
ner, despised  the  goodness,  and  broken  the  law  of  God,  were 
as  obnoxious  to  liis  wrath  as  the  Gentiles;  and  if  so,  how 
could  they,  with  any  conscience  or  modesty,  arrogate  all  the 
Divine  mercy  to  themselves  ;  or  pretend  that  others  were  un- 
worthy of  it,  when  they  had  done  as  much  or  more  to  forfeit 
it?  Must  they  not  exclude  themselves  from  being  the  people 
of  God  under  the  Gospel,  by  the  same  reason  that  tliey  would 
have  the  Gentiles  excluded  1  But  this  was  anarugment  highly 
ungrateful  to  the  Jew  ;  and  it  would  be  very  difllcult  to  fix  any 
conviction  upon  his  mind.  Therefore  the  apostle  addresses 
him  in  a  covert  way,  7Vio«  art  therefore  inexcusable,  O  man  ! 
whosoever  thou  art,  that  judgest ;  not  giving  out  expressly 
that  he  meant  the  Jew,  that  the  Jew  might  more  calmly  at- 
tend to  his  reasoning,  while  he  was  not  apprehensive  that  he 
was  the  man.  This  point  secured,  the  apostle  very  judicious- 
ly, and  with  great  force  of  reasoning,  turns  his  thoughts  from 
his  present  superior  advantages,  to  the  awful  day  of  judgment, 
ver.  5,  6.  when  God,  in  the  most  impartial  equity,  will  render 
to  all  mankind,  without  exception,  according  to  their  works. 
Thus  the  apostle  grounds  his  following  argument,  very  me- 
thodically, and  solidly,  in  God's  equal  regards  to  all  men,  in 
all  nations,  who  uprightly  practise  truth  and  godliness  ;  and 
his  disapproving,  and  at  last  condemning  all  uien,  iu  any  na- 
VOL.  VI.  p 


3  -Vnd  thinkest  thou  this,  O  man,  that  judgest  them  which  do 
such  things,  and  doest  the  same,  that  thou  shalt  escape  the 
judgment  of  God  ? 

4  Or  despisestthou  '  the  riches  of  his  goodness,  and  <iforbear- 
ance,  and  "  long-sulfering  ;  >  not  knowing  that  the  goodness  of 
God  leadeth  thee  to  repentance  7 

dCh.3.2S.— «  nxod.P-l.G.-f  Isa.nO.lS.  2  p«i,n  ?,r.. 


tion,  however  privileged,  who  live  wickeilly.  This  was  a  blow 
at  the  root;  and  demolished,  in  the  most  effectual  manner,  the 
Jew's  prejudices  in  favour  of  his  own  nation,  and  the  unkind 
thoiigliis  he  )iad  entertained  of  the  Gentiles.  For,  if  a  Jew 
could  be  convinced  that  a  sober,  upright  heathen,  might  be 
blessed  with  eternal  salvation ;  he  must  be  persuaded  that  it 
was  no  absurd  matter  tliat  believing  Gentiles  sliould  note  be 
pardoned,  and  taken  into  the  visible  church.  Thus  the  apos- 
tle advances  with  great  skill  ;  insinuating  himself  by  degrees 
into  the  Jew's  conscience.  This  reasoning  is  well  adapted  to 
encourage  the  Gentile,  humbled  by  the  dismal  representation 
in  the  preceding  chapter;  for  he  would  here  see  that  he  was 
not  utterly  abandoned  of  God,  but  might,  upon  good  grounds, 
hope  for  his  mercy  and  kindness." 

1.  Who  judgest]  'O  Koivixtv,  the  jiidger  ;  \.\io\i\\\\oassumest 
the  character  of  a  judge;  and  in  that  character,  condemnest 
others  who  are  less  guilty  than  thyself. 

2.  We  are  sure  that  the  judgment  of  God,  Ac]  God  is  im- 
partial, and  will  punish  sin  wheresoever  he  finds  it.  Trans- 
gression in  a  Jew,  is  not  less  criminal  than  iniquity  in  a 
Getitile. 

4.  Or  despisest  thou  the  riches  of  his  goodness]  Wilt  thou 
render  of  none  effect  that  maj-ked  benevolence  of  God  towards 
thee,  which  has  given  so  many  superior  advant;iges ;  and  that 

forbearance  which  has  tolerated  thy  many  miscarriages;  and 
that  long-suffering  which,  after  repeated  provocations,  still 
continues  to  near  with  theel 

Not  knowing]  Ayvoo>v,  not  acknowledgitig,  that  this  good, 
ness  of  God,  wliich  has  so  long  mai\ifested  itself  in  forbear- 
ance and  long-suffering,  leadeth  thee  to  repentance ;  was  de. 
signed  to  accomplish  this  blessed  end;  wliich  thy  want  of 
consideration  and  acktiowledgment,  h;is  rendered,  hitherto, 
ineffectual.  This  was  a  maxim  among  the  .lews  themselves; 
for,  in  Synopsis  Sohar,  it  is  said,  the  holy,  blessed  God,  delays 
his  anger  against  the  icicked,  to  the  end  that  they  may  repent 
and  be  converted. 

5.  But  after  thy  hardness]  Occasioned  by  thy  long  course 
of  iniquity.  And  impenitent  heart ;  produced  bythyhaixl. 
ness,  through  which  thou  art  callous  to  the  rails  and  expostu- 
lations of  conscience.  Treasurest  up ;  continuest  to  increase 
thy  debt  to  the  Divine  justice,  which  will  infallibly  inflict 
wrath ;  punishment,  in  the  day  of  wrath  ;  the  judgment-day, 
in  which  he  will  render  to  every  man  according  to  his  works. 
The  word  treasure,  the  Hebrew  uses  to  express  any  kind  of 
store,  or  collection: — Treasure,  or  plenty  of  rain.  Deut. 
xxviii.  12,  The  Lord  shall  open  unto  thee  his  good  trsashrb, 
to  give  the  rain  uiito  thy  land.  Treasure,  of  ^nishmenU 
Deut.  xxxii.  34,  35,  Is  not  this  sealed  up  among  my  trba- 
st-REsI  To  me  belongeth  vbngeanxb  and  rbcompbnsb. — 
Treasures  of  mines,  i.  e.  abimdance  of  minerals.  Deut. 
xxxiii.  19,  They  shall  seek  of  the  abi'Ndancb  of  the  seas,  antt 
nf  TREASURES  hid  «'«  the  sand.  So  treasures  of  gold,  silver 
corn,  wine,  oil,  &c.,  mean  collections,  or  an  aMindance  of 
such  things ;  the  word  is  used  by  the  Greek  writers  precisely 
in  the  same  sense.    By  wrath,  we  are  to  un(Jen>tand  puniih 

25 


Oixi  will  render  to  cter\j  man 


ROMANS. 


according  to  hu  worJet 


6  But  after  thy  hardness  and  itniienitent  heart  s  treasarest  up 
onto  thyself  wrath  against  the  day  of  wratli  aiid  revelation  of 
?h«  ri^hteuus  judgment  of  Goii ; 

6  i>  Who  will  render  to  every  man  according  to  his  deeds : 

7  To  them,  wiv)  by  patient  continuance  in  well  doing,  seek 
for  glorv,  and  honour,  and  immortality  ;  eternal  life  : 

8  But  iinto  tliem  that  are  contentious,  and  '  do  not  obey  the 
truth,  but  ob'.'y  unrijthtccMisn^ss,  indignation  and  wrath, 

9  Tribuliition  and  anguish  upon  every  soul  of  man  that  doeth 
evil,  of  the  Jew  ^  first,  and  also  of  the  '  Gentile  ; 

10  "*  Hut  glory,  honoiu",  and  peace,  to  every  man  that  work- 
©th  good,  to  the  Jew  first,  and  also  to  the  "  Gentile: 

11  For  *  tlierc  is  no  respect  of  persons  with  God. 

-  noji.K.  (4.  JafliMS3.-h  Job34.11.  Pjn.ftl.ia.  Prov,S4.1:!.  Jcr.l7.in,&,  3B.  19. 
M'.ti  15 -.7.  '-h.!!.!!.  10or.3S.  iCorS'.lO.  Ue».9.21.&90.Ii;.&a;.la -i  Joh»1.13. 
Ch.I.lS.  S  •fhc«.l.3— k  .\ini)5  3.S.  l.uke  IS  47,43.  1  Pct.4  17.— 1  Or.  Oreek.- 
in  I  Foi  1.7.-n  (ir.areeii.— o  Ueut.10.17.     •JChron.l!).7.     Job  34.19.     Acts  10.34. 


fiienr,  as  in  chap.  i.  13.  and  is  used  so  by  the  very  beat  Greek 
writera.     See  Kypl.e. 

The  trean'ire  of  wrath,  in  this  verse,  is  opposed  to  the 
richefs  of  ^nodne^i,  in  the  preceding.  As  surely  as  thou  de- 
spise8t,"or  ueglectest  to  improve  the  riches  of  God's  goodness, 
8o  surely  tliou  shalt  share  in  the  TnEASURES  of  his  wr.\th. 
The  piiilishiiient  shall  be  proportioned  to  the  mercy  thou  hast 
abused. 

0.  Who  will  render]  Who,  in  the  day  of  judgment,  will  re- 
ward nnd  punish  every  man  according  as  his  life  and  conver- 
sation have  been. 

7.  To  iUi'.ni,  &c..\  In  this  manner  will  God,  in  the  great  day, 
dispense  puuislmients  and  rewards :  1.  He  will  give  eternal 
life  to  tlii'm,  who,  in  all  the  triaif  and  di^culties  of  the  pre- 
sent state,  have  jtersevercd  in  well-doing ;  seeking  for,  and 
expecting  glory,  hononr,  and  immcntality. 

S.  But  unto  them,  &c.]  2.  He  will  manifest  his  indigna- 
tion, and  inflict  wrath,  punishment,  on  all  who  ai-e  conten- 
tious, who  obstinately  dispute  against  the  trutli,  and  obey  un- 
righteou.iiie.-ix  ;  wlio  act  under  tlie  influence  of  the  principle 
of  sin,  and  not  under  the  influence  of  tlie  Spirit  of  God. 

9.  Tribulation  and  anguish]  Misery  of  all  descriptions, 
without  tlie  possibility  of  escape,  will  this  righteous  judge  in- 
llict  upon  every  impenitent  sinner.  The  Jeic  first,  as  pos- 
sessing greater  piivilegos  ;  and,  h.iving  abused  greater  mer- 
cies :  and,  aI.-;o,  on  the  Gentile,  who,  though  he  had  not  the 
«<ame  advantages,  had  what  God  saw  was  suflicient  for  his 
state  I  and,  Imving  sinned  against  them,  shall  have  punish- 
ment proportioned  to  his  demerit. 

10.  But  glory,  honour,  and  peace]  While  the  finally  impe- 
nitent Jew  and  Gentile,  shall  experience  the  fullest  effects  of 
the  righteous  indignation  of  the  Supreme  Judge;  every  man 
tli.it  wor/cclh  good,  that  lives  in  a  conscientious  obedience  to 
tho  known  will  of  God,  whether  he  be  Jew  or  Gentiie,  shall 
have  glory,  honour,  and  peace;  i.  c.  eternal  blesscdne.ss. 

11.  for  there  is  no  resprct  of  persons  with  God.]  The 
righteous  Judge  will  not  act  according  to  any  principle  of 
partiality ;  the  character  anii  conduct  alone,  of  the  persons, 
shall  weigh  with  him.  He  will  take  no  wicked  man  to  glory, 
let  his  nation  or  advantages  be  what  tliey  may  :  and  he  will 
send  no  righteous  man  to  perdition,  though  brouglit  up  in  the 
very  bosom  of  Gentilism.  And  as  he  will  judge  in  that  day, 
according  to  character  and  conduct,  so  his  judgment  will 
proceed  on  the  ground  of  the  graces,  privileges,  and  blessings, 
which  they  had  received,  improved,  or  abused.  And,  as  there 
is  no  respect  of  persons  witli  God  in  judgment,  so  there  can 
be  none  in  the  previous  administration  of  his  saving  bless- 
ings :  he  that  will  be  condemned  for  his  unrighteousness, 
will  be  conihiinned  on  the  around  that  he  had  sufTlcient  grace 
afforded  him  for  the  salvation  of  his  soul ;  and  his  condemna- 
tion will  rest  on  the  simple  principle,  that  he  abused  the  grace 
which  was  sufficient  to  save  him ;  by  acting  in  opposition  to 
its  dictates  and  influence.  No  man,  in  that  great  day,  shall  be 
brought  to  heaven  through  any  partiality  of  the  Judge  :  and 
no  man  sent  to  hell,  because  Go(l  did  not  afford  him  sufficient 
grace;  or  because  he  had  made  a  decree,  which  rendered 
even  his  use  of  it,  iuefTcctual  to  his  salvation.  In  reference 
to  tlie  great  design  of  God,  in  the  salvation  of  man,  it  shall  be 
said,  in  time,  at  the  day  of  judgment,  .and  throughout  eternity, 

THERE   IS   NO   RESPECT   OF  PERSONS   WITH   GOD. 

12.  fhr,  as -many  as  hare  sinned  without  laio,  &c.]  They, 
viz.  the  Gentiles,  wlio  shall  be  found  to  have  transgressed 
against  the  mere  light  of  nature  ;  or,  rather,  that  true  light 
that  lighteth  every  man  that  cometh  into  the  world,  John  i. 
ver.  9.  shall  not  cotne  under  the  same  rule  with  those,  the 
Jews,  who  have,  in  addition  to  this,  enjoyed  an  extraordinary 
revelation ;  but  they  shall  be  dealt  with  according  to  the  in- 
ferior dispensation  under  which  they  lived  :  whilst  those,  the 
Jews,  who  have  sinned  against  the  laic,  the  positive  divine 
revelation  granted  to  them,  shall  be  judged  by  that  law:  and 
punished  proportionably  to  tlie  abuse  of  such  an  extraordinary 
advantage. 

13.  For,  not  the  hearers  of  the  law,  &c.]  It  does  not  follow, 
that  because  one  people  are  favoured  with  a  divine  revelation, 
that,  therefore,  they  shall  be  saved:  while  the  otiiers,  who 
have  not  had  that  revelation,  shall  Anally  perish :  this  is  not 
God's  procedure;  where  he  has  given  a  laiv,  a  divine  revela- 
tion, he  requires  obedience  to  that  law;  and  only  those  who 
have  been  doers  of  that  late,  who  have  lived  according  to  the 
•ight  and  privileges  granted  in  that  revelation,  shall  be  justi- 

26 


12  For  as  many  as  have  sinned  without  law,  shall  also  perish 
without  law  :  and  as  many  as  have  sinned  in  the  law,  shall  be 
judged  by  the  law; 

13  (For,  P  not  the  hearers  of  the  law  are  just  before  God,  but 
the  doers  of  the  law  shall  be  justified. 

14  For,  when  the  Gentiles,  which  have  not  the  law,  do  by 
nature  the  things  contained  in  the  law,  these,  having  not  the 
law,  are  a  law  unto  themselves  : 

15  Which  show  the  work  of  the  law  written  in  their  hearts, 
"» their  conscience  also  bearing  witness,  and  their  thoughts, 
'the  mean  while,  accusing  or  else  excusing  one  another;) 

IG  '  Jn  the  day  when  God  shall  judge  the  secrets  of  men  «  by 
Jesus  Christ,  "according  to  my  Gospel. 

Gal.':.f>,  Eph.R.D.  CoI.S.'S.  1  Pet.  1.17.— p  Man. 7.21.  .Ts.  l.X,  21,25.  I  3n.\7.— 
qOr,  iht  con-cieiwe  wiincs^in..  wiih  them.— r  Or,  hotvreon  thcnutlvM.— »  licclM. 
1-J.I4.  Miut.Q6  3l.  .In.l:;,48.  cI/.I.ik  I  Co,- 4  5.  liev.3).12.-i  .l,».r..3;.  Acts  I0.4B. 
U  17.J1.  aTiin.4.1,8.  1  Pet.1  S.— u  Ch.l6.».   1  Tim.  1.11.  aTim.2.3. 


fied:  shall  be  finally  acknowledged  to  be  such  as  are  fit  for 
the  kingdom  of  God. 

14.  For,  when  the  Gentiles  which  have  not  the  law,  &r.. 
Nor  does  it  follow,  that  the  Gentiles,  who  have  not  had  a  divine 
revelation,  shall  either  perish,  because  they  Inid  it  not;  or 
their  unrighteous  conduct  pass  unpunished ;  because,  no* 
having  this  revelation,  miglit  be  considered  an  e.xcuse  for 
their  sins ; — 

Do  by  nature  the  things  contained  in  the  late]  Do  without 
this  divine  revelation,  through  that  light  which  God  imparts 
to  every  man,  the  things  contained  in  the  law,  act  accordini: 
to  justice,  mercy,  temperance,  and  truth,  the  practice  of 
which  the  revealed  law  so  powerfully  enjoins ;  these  are  a 
lata  unto  themselves,  they  are  not  accountable  to  any  other 
law;  and  are  not  to  be  judged  by  any  dispensation  diflerent 
from  that  under  which  they  live. 

Rabbi  Tanchum  brings  in  the  Supreme  Being  .as  saying — 
When  I  have  decreed  any  thing  against  the  Gentiles,  t» 
whom  I  have  not  given  laws  and  statutes,  and  they  know 
what  I  have  decreed,  immediately  they  repent;  but  the  Israel- 
ites do  not  so.      Tanchum,  fol.  43.  2. 

15.  Which  shotB  the  work  of  the  law]  In  acting  accordiniy 
to  justice,  mercy,  temperance,  and  truth,  they  sliow  that  the 
great  object  of  tlie  law,  which  was  to  bring  iiien  from  injus- 
tice, cruelly,  intempera7ice,  atwi  falsity,  is  accomplished  .xo 
far  in  them:  their  conscience,  also,  bearing  witness:  tint 
faculty  of  the  soul,  where  that  divine  light  dwells  and  works, 
shows  them  that  they  are  right;  and  thus  they  have  a  com- 
fortable testimony  in  their  own  souls,  of  their  own  integrity  ■ 
their  thoughts,  the  mean  while,  accusing,  or  else  excusing, 
one  another :  or,  rather,  their  reasonings  between  one  ano- 
ther, accusing,  or  ansicering  for  themselves ;  as  if  the 
apostle  had  said — And  this  point,  that  they  have  a  law,  and 
act  according  to  it,  is  farther  proved  from  their  condui-t  in 
civil  affairs;  and  from  that  correct  sense  which  they  havt-  of 
natural  justice  in  their  de6a<es,  either  in  their  courts  of  law, 
or  in  their  treatises  on  morality.  All  these  are  ample  proofs, 
that  God  has  not  left  them  without  light ;  and  that,  seeing 
they  have  such  correct  notions  of  right  and  wrong,  they  are 
accountable  to  God  for  their  conduct,  in  reference  to  these  n«v 
tions  and  principles.  This  seems  to  be  tlie  true  meaning  ol 
this  difficult  clause.     See  below. 

16.  In  the  day  when  God  shall  judge]  And  all  tlii.s  shall 
be  fartlier  exemplified  and  proved,  in  the  day  that  God  si ia!t 
judge  the  secrets  of  men  by  Jesus  Christ;  which  jiulginent 
shall  be  according  to  my  Gospel ;  according  to  what  I  am  now 
laying  down  before  you,  relative  to  the  impartiality  of  Oo'f, 
and  his  righteous  procedure  in  judging  men,  not  according  li> 
their  opinions,  or  prejudices ;  not  according  to  revelations 
which  they  never  possessed,  but  a.:cording  to  the  vju-ious  nd- 
vantages,  or  disadvantages,  of  their  political,  religious,  or  do- 
mestic situation  in  life. 

Much  stress  has  been  laid  on  the  word,  ipvact,  by  nature, 
in  ver.  14.  as  if  the  apostle  designed  to  intimate  that  nature, 
independently  of  the  influence  of  divine  grace,  possessed 
sucli  principles  as  were  sufficient  to  guide  a  man  to  glorj'. 
But  certainly  the  term  cannot  be  so  understood  here.  I  rather 
ttiink,  that  the  sense  given  to  it  in  Suicer's  Thesaurus,  Vol.  II. 
col.  1475.  reipsi,  recerS,  CEUTAiNl-y,  truly,  is  its  sense  here. 
for  when  the  Gentiles,  tchich  have  not  the  law,  ipvaci  rroi/j, 
TRULY,  or,  in  effect,  do  the  things  contained  in  the  law,  &c. 
Tliis  seems  to  be  its  sense  in  Galat.  iv.  8.  W/ieti  ye  knew  not 
God,  ye  did  service  to  them  which,  (pvoti,  certainly  are  no 
gods  ;  i.  e.  are  false  gods.  5'Hteerquotcs  Cyril,  of  Alexandria, 
(sub  Anathematismo  iii.  in  Actis  Ephesinis,  p.  212.)  speaking 
of  the  union  of  the  two  natures  in  Christ,  he  calls  this  union, 
(j/vrrtKr)!',  natural;  that  is,  says  he,  a\n6n,  true  or  real.  He 
adds,  that  the  word  should  be  thus  understood  in  Ephes.  ii.  3. 
we  were  by  nature,  ipvaet,  children  of  wrath  ;  and  says,  <t>vaei, 
avri  Tov,  a\r)6(os.  •i'vtret,  is  here  used  for  aX  ri  6  o)s,  truly;  lee 
were  truly,  incontestably,  the  children  of  wrath,  even  as 
others.  That  is,  like  the  rest  of  mankind,  we  liave  all  sinned, 
and  come  short  of  the  glory  of  God  ;  and,  consequently,  are 
exposed  to  punishment.  Some  think  that  this  text  refers  to 
the  7iatural  corruption  of  man ;  but,  although  it  is  true,  that 
man  comes  into  the  world  corrupt,  and  that  all  men,  since  the 
fall,  are  very  far  gone  from  original  righteousness,  yet  it  is 
not  clear,  that  the  text  in  Eph.  ii.  3.  speaks  of  any  other  thing 
than  the  effects  of  this  degeneracy.  See  the  note  there. 
I  prefer  this  sense,  in  the  passage  in  question,  to  that  ivhi<''ti 


The  Jews  have  been  a 


CHAPTER  II. 


st'imbling-block  to  the  GciiliJr.% 


17  Behold,  » thou  art  called  a  Jew,  and  w  restest  in  the  law, 
■  and  makest  thy  boast  of  God, 

18  And  y  knowest  Ats  will,  and  '  approvest  •  the  tilings  that 
ore  more  excellent,  being  instructed  outof  tlie  law ; 

19  Akd  •>  art  confident  that  thou  thyself  art  a  guide  of  the 
blind,  a  light  of  them  which  are  in  ilarUness, 

20  An  instructer  of  the  foolish,  a  teacher  of  babes,  "  which 
hast  the  form  of  knowledge  and  of  the  truth  in  the  law. 

21  <•  Thou  therefore  which  teachcst  another,  icachesl  thou 
not  thyself  7  thou  that  preachest  a  man  sliould  not  steal,  dost 
thou  steal  1 

T  Mutt. 3.9.  Johne.33  Chap.9  6,  7.  S  Cor.11.2.'.— w  Mic.3.11.  081.11.9.4—11^ 
45..S.te43.a.  John  8.41.— y  Deui.4.8.  Psalm  14?  I'J,  a).— i  Or,  Iriesl  llie  thmfa  Ihii 
differ— «  Phil. 1.10. 


»ays  the  light  of  nature,  or  natural  instinct,  is  hero  meant : 
for  I  know  of  no  light  in  nature  that  is  not  kindled  tlierc  by 
lUe  grace  of  God.  But  I  have  no  objection  to  this  sense,."  When 
the  Gentiles,  which  have  not  the  law,  do,  by  the  inlluence  of 
(Jod  upon  their  hearts,  the  things  contained  in  the  law,  they 
arc  a  law  unto  tliemselves  ;  that  light  and  inlluence  serving 
instead  of  a  divine  revelation."  That  Ihe  Gentile.^  did  really 
<lo  the  things  contained  in  the  law,  in  reference  to  what  is 
ti;nned  natural  justice  ;  and  made  the  Wisest  distinctions  re- 
lative to  the  great  principles  of  the  doctrine  of  cifit  rights 
and  wKONGs;  every  man  conversant  with  their  writings  will 
admit.  And  in  reference  to  this,  the  word  (pvaet,  may  be  le- 
gitimately undei-gtood  thus — tlicy  incontcstably  did  the  things 
contained  in  the  law,  &c. 

The  passage  in  ver.  \o.  their  t/igughts,  accusiyte;  or  excusing 
one  another,  certainly  does  not  refer  to  any  expustulutioiis  or 
(ipi'rations  oi  conscience ;  for  this  is  i-eferred  to  in  the  prece- 
dii.;,  clause.  The  words  accusing,  KaT/iyupnuvrhiv,  and  excu- 
sing, anoXo-yovixtf-dv,  answering  or  dejending  one  another; 
jt^ra^v  aXXi)X(oi/,  among  themselves  ;  are  all  forensic,  or  lato 
terms;  and  refer  to  the  mode  of  conducting  suits  of  law  in 
courts  of  justice,  wliere  one  is  plaintiff,  who  produces  his  ac- 
cnsation,  another  is  defendant,  who  rebuts  the  charge,  and 
defends  himself;  and  then  the  business  is  argued  before  llie 
jud:jes.  Tills  process  shows  that  tliey  havi^a  law  of  their  own; 
and  that  to  this  law  it  belongs  to  adjust  diirerences  ;  to  right 
those  who  havesulVered  wrong  ;  and  to  punish  tlie  guilty. 

.\s  to  the  phrase  written  in  their  hearts,  it  is  liere  opposed 
to  the  Jewish  laws,  which  were  written  on  tables  oj  stone. 
The  Jews  drew  the  maxims  by  which  their  conduct  was  re- 
gulated from  a  divine  revelation  r  the  Gentiles  theirs,  from 
wliat  God,  in  the  course  of  his  providence  and  gracious  inllu- 
ence, had  shown  tliein  to  be  right,  useful,  and  necessary.  And 
with  thein  this  law  was  well  knoicn  and  affectionately  re- 
garded.  for  this  is  one  meaning  of  the  plirase  written  in  the 
heart.  It  was  from  this  true  liglit,  enlightening  the  Gentiles, 
ttiat  they  had  so  many  wise  and  wholesome  laws  ;  laws  which 
had  been  among  them  from  time  immemorial,  and  of  whicli 
they  did  not  know  the  origin.  Thus  Sopliocles,  in  the  noble 
speech  which  he  puts  in  the  mouth  of  Antigone — 

Ou  j-a/)  Ti  v»v  ye  KaxOzf  aXX'  aci  njre 

V.n  ravra,  k'  ovScis  oidcv  £{  otov  <pafi]' 

"  Not  now,  nor  yesterday,  but  evermore 

The  laws  have  liv'd :  nor  know  we  whence  they  came." 

Antig.  ver.  463 — 4. 
Those  are  the  laws,  No/zi/^a,  which  the  Spirit  of  God  wrote 
originally  on  their  hearts,  and  which,  in  dillerent  forms,  they 
had  coiinnitled  to  writing. 

17.  Behold,  thou  art  called  a  Jeie]  What  the  apostle  had 
said  in  the  nreceding  verses,  being  sufficient  to  enforce  con- 
viction on  the  conscience  of  the  Jew,  lie  now  throws  oil'  the 
cover,  and  openly  argues  with  him  in  the  most  plain  and  ner- 
vous manner;  asserting  that  his  supeiior  knowledge,  privile- 
ges, and  profession,  served  only  to  aggravate  liis  conuem na- 
tion. And  that,  in  fact,  he  who  under  all  his  greater  advan- 
tages, transitrossed  the  law  of  (Jod,  stood  condemned  by  the 
honest  Uentile,  who,  to  the  best  of  his  knowledge,  obeyed  it. 
Dr.  Taylor. 

And  restest  in  the  law]  Thou  trustest  in  it  for  thy  endless 
salvation.  The  word  evavajravri,  implies  the  strongest  confi- 
dence of  safety  and  security.  Thou  reposest  thy  whole  trust 
and.  confidence  in  tliis  law. 

And  mak-est  thy  lioast  of  God]  That  thou  knowest  his  nature 
and  attributes,  which  are  not  known  to  the  Gentiles.  The 
word  Kavxacrai,  implies  the  idea  of  exalting  in  any  thing,  as 
being  a  proper  object  of  hope  and  dependance  :  and  when  re- 
ferred to  God,  it  jjoints  out  that  he  is  the  sure  cause  of  hope, 
dependance,  joy,  and  happiness.  And  that  it  is  the  highest 
honour  to  be  called  to  know  his  name,  and  be  employed  in 
his  service.  As  if  the  apostle  had  said,  you  rejoice  in  God  as 
the  object  of  your  hope  and  dependance  ;'  you  praise  and  ning- 
nify  him  ;  you  account  it  your  greatest  honour  that  he  is  yoiir 
God;  and  that  you  worship  him.     See  Taylor. 

18.  Knowest  his  will]  Have  been  favoured  with  a  revelation 
of  his  own  will,  immediately  from  himself 

The  things  that  are  more  excellent]  Tn  hn<{)tpnvTa.  the 
things  that  differ  ;  that  revelation  which  God  has  given  of 
himself,  makes  the  nicest  distinctions  between  ri?ht  and 
wrong;  between  vice  and  virtue;  showing  how  vovi  should 
walk  so  as  to  please  God ;  and,  consequently,  acquire  the  nioit 
Excellent  portion  that  human  spirits  can  have  on  this  side 
'^aven;  for  all  these  blessings  ye  acknowledge  to  receive 
""*»  your  law,  being  instructed  Kartixoviuvos,  being  calechi- 


22  Thou  that  s;iycst  a  man  should  not  commit  adultery,  dost 
thou  commit  adultery  J  thou  that  abhorrcst  idols, 'dost  thou 
commit  sacrilege  1 

2.3  Tliou  that  f  makest  thy  boast  of  the  law,  through  break- 
ing the  law  dishonourest  thou  God  7 

21  For  Ihe  name  of  God  is  blasphemed  among  the  Gentiles 
tlirongh  you,  as  it  is  ^  written. 

25  h  For  circumcision  verily  profiteth,  if  thou  keep  the  law  : 
but  if  thou  be  a  breaker  of  the  law,  thy  circumcision  is  made 
iiiicircumcision. 

26  Tlierefore,  'if  theuncircumcision  keep  tlw  riglrteousnoss 

bMatl  l5.14.&3o.ir.,  17,19,24.  John '.1.31,  40,41— c  rh.r,.  17.  2  Tim.  1.13  S-.ai — 
H  P5a.,-«).li;,  Uc.  .Matt  ;3.:i,  tic.-e  Mal.as  — f  Vcr.17.-i:  2biin.l2.14,  Isa  52  5. 
E/.ek  3G.a),a;t.— h  fial.j.3.— i  Aols  m.;«,.B. 


serf  from  your  infancy  in  the  knowledge  of  divine  things. 
10.  And  art  coujideiit,  itc]  In  consequence  of  all  these  re- 
ligious advantages,  ye  believe  that  ye  are  able  to  teach  others, 
and  to  be  guides  and  lights  to  the  bewildered,  darkened  Gen- 
tiles, who  may  become  proselytes  to  your  religion. 

20.  An  instructer  of  the  foolish,  <tc.]  Ye  believe  the  Gen- 
tiles to  be  bahes  a.m\ fouls,  when  compared  with  yourselves: 
that  ye  alone  possess  the  only  true  knowledge ;  that  ye  are  the 
on\y  favourites  of  heaven  ;  and  thai  all  nations  must  look  up 
to  you  as  possessing  the  on\y  form  of  knowledge,  iiopip<,)inv  rrii 
>i/(o<T£cjj,  tlie  grand  scheme  and  draught  of  all  true  science  ; 
of  every  thing  tliat  is  worthy  lobe  leanicd;  the  system  of  eter- 
nal truth  deriveifrom  the  law.  If,  therefore,  ye  act  not  as 
becomes  tho.se  wlio  have  such  eminent  advantages,  it  must 
be  to  your  endless  disgrace  and  infamy. 

21.  Thou  therefore]  Dr.  Taylor  has  paraphrased  this  and 
tlie  three  following  verses,  thus — "  What  signify  your  preten- 
sions to  knowledge,  and  the  oiKce  of  teaching  others  :  if  you 
have  no  regard  to  your  own  doctrine  1  What  are  you  the  bet- 
ter for  preaching  against  theft,  if  you  are  a  thief  yvuit^rin  Or 
for  declaring  adultery  unlawful,  if  you  livu  in'uie  practice  or 
it?  Or  for  representing  icZ(r/a/;y  abominable,  if  you  are  guilty 
of  sacrilege  /  W'hat  honours,  or  singular  favours,  do  you 
deserve,  if,  wliile  you  glory  in  the  law  and  your  religions  pri- 
vilege.s,  you  dishonour  God,  and  discredit  his  religion  bv  trans- 
gressing his  law,  and  living  in  open  contradiction  to  yi'mriiro- 
fession "!  And  this  is  more  than  supposition  ;  notorious  instan- 
ces luiglit  be  produced  of  the  forementinned  crimes,  whereby 
the  .lews  of  the  present  ago  have  brought  a  reproach  upon  re- 
ligion among  the  Gentiles,  as  well  as  those  Jews  of  I'ormer 
times,  of  whom  the  prophet  Ezekiel  speaks,  chap,  xxxvi.  23. 
And  I  will  sanctify  my  great  name,  which  was  pnoFANED 
amoiig  the  heathen,  which  yc  have  profaned  in  the  midst  of 
them." 

That  the  Jewish  priesthood  was  exceedingly  corrupt  In  the 
time  of  the  apostle,  and  that  they  were  so  long  before,  is  fully 
evident  from  the  Sacred  writings,  and  from  Josephus.  The 
liigK  priesthood  was  a  matter  of  commerce,  and  was  bought 
and  sold  like  otlier  commodities.  Of  this,  Josephus  gives 
many  inslaiices.  The  rapine  of  Eli's  sons  descended  to  seve- 
ral generations.  Dr.  Wliitby  well  observes,  that  of  all  these 
things  mentioned  by  the  apostle,  the  Jewish  doctors  were  no- 
toriously guilty  ;  and  of  most  of  them  they  were  accused  by 
oi.r  Lord.  1.  They  said  and  did  not;  and  laid  heavy  bur- 
dens upon  others,  which  they  would  not  lunch  with  their  own 
fingers.  Malt,  xxiii.  3,  4.  2.  Thev  made  the  house  of  God  a 
den  of  thieves.  Matt.  xxl.  13.  John  ii.  16.  3.  Tliey  wore  guilty 
of  adultery,  by  unjust  divorces,  Matt.  xix.  9.  4.  Their  po- 
lygamy was  scandalous  :  even  their  nibbins,  when  they  came 
to  any  place,  would  proclaim.  Who  trill  be  my  wife  for  a  day  I 
As  to  idolatry,  they  were  perfectly  saved  from  it,  ever  since 
the  Babylonish  captivity  ;  but  to  this  succeeded  sacrilege,  as 
is  most  evident  in  the  profanation  of  the  temple,  by  their  com- 
merce transacted  even  within  its  courts.  And  their  teaching 
the  people  that  even  their  aged  parents  might  be  left  to  starve, 
provided  the  children  made  a  present  to  the  temple,  of  that 
which  sliould  have  gone  for  Iheirsupport.  .\ccording  to  Jose- 
phus, Bel.  Jud.  1.  vi.  c.  26.  they  rrere  guilty  vf  theft,  treache- 
ry, a/luUery,  sacrilege,  rapine,  and  murder.  And  he  adds, 
that  neiv  tcays  of  wickedness  trerc  invented  by  them  ;  and 
that,  of  all  their  abominations,  the  temple  tvas  the  receptacle. 
In  his  Anti(/uiiies  of  the  Jews,  b.  20.  c.  8.  he  says.  The  ser- 
vants of  the  high-priests  took  away  by  violence,  the  tithes  of 
the  priests,  so  that  utar.y  of  them  perished  for  want  of  food. 
Even  their  own  writers  acknowledge  that  there  were  great  ir- 
regularities and  abominations  among  the  i-abbins. 

So  Bereshith  Rabba,  sect.  .5.5.  fol.  .'>4.— "Rabbi  Abun  pro- 
posed  a  parable  concerning  a  master,  who  taught  his  disciple 
not  to  pervert  j  U.St  Ice,  and  yet  did  it  liimself ;  not  to  show  re- 
spect of  persons,  and  yet  did  it  himself;  not  to  receive  bribes, 
and  yet  received  them  himself;  not  to  take  usury,  and  yet 
took  It  himself:  the  disciple  replied — Rabbi,  thou  teachest  me 
not  to  take  usury,  and  yet  thou  takest  it  tliyscif !  Can  that  bo 
lawful  to  thee  wliich  is  torbidden  to  me  J" 

2).  I-'or  the  name  of  God  is  blasphemed,  &c.]  In  Deharim 
Rabba,  sect.  2.  fol.  251,  it  is  said,  "The  rulers  destroy  the  in- 
fluence of  their  own  words  among  the  people ;  and  this  is  done, 
when  a  rabbin,  silting  and  teaching  in  the  academy,  says — do 
not  take  usury,  and  himself  takes  it;  donot  commit  rapine,  and 
himself  commits  it;  do  not  steal,  and  himself  steals."  That 
they  were  exceedingly  lax  in  their  morals,  the  following  fact 
proves:  "llabbi  Hal  said,  if  a  man  see  that  his  evil  propensi-. 
ties  are  likely  to  prevail  against  hiijj,  let  him  goto  some  placo 
27 


The  (fi)-perior  advantages 


ROMANS, 


of  the  Jeieish  people. 


of  rhe  law,  shall  not  his  unoircumcision  be  counted  for  circuin- 

27  And  sliall  not  uncircumcision,  which  is  by  nature,  if  it 
fuini  the  law,  k  judge  thee  who  by  the  letter  and  circumcision 
dost  transgress  the  law  1 

k  Moll  1^  41,  42.-1  Mitl. 3.9.  John  8.39.  Ch«p.9,S,7.  GaJ.e.lS.  R.V.2.D.- 
ni  >  l'el.3.4. 

where  he  is  not  known,  and  let  him  put  on  black  clotiies  and 
ccver  his  liead  witli  a  black  veil :  and  then  let  him  do  tnhatso- 
ever  he pleaseth,  lest  the  name  of  God  should  he  publicly  pro- 
faned." Moed  katon,  fol.  17.  1.  In  Soharlevit.  fol.  31.  col.  122. 
it  is  said,  "On  three  accounts  the  .lews  are  obliged  to  remain 
in  captivity — 1.  Because  tliey  openly  reproach  tlie  Shechinah 

2.  Because  they  profane  themselves  before  the  tihechinah — 

3.  Because  they  turrt  atcay  their  faces  from  the  Shechinah." 

But  it  would  be  endless  to  collect  from  their  history,  the 
proofs  of  tlie  charges  brougiit  here  against  them  by  the  apos- 
tle.    See  Whilby,  Schoettgen,  and  others. 

25.  Fhr  circuoicision  verily  profiteth]  It  is  a  blessing  to  be- 
long to  t)ie  church  of  God,  and  wear  the  sign  of  the  covenant; 
provided  the  terms  of  the  covenant  are  complied  with. 

But  if  thou  be  a  breaker  of  the  law]  If  thou  do  not  obsei-ve 
the  conditions  of  the  covenant;  the  outward  sign  is  botli  with- 
out meaning  and  without  effect.  This  was  a  maxim  of  tlie  Rab- 
bins themselves  ;  for  they  allowed  that  an  apostate  or  ungodly 
Israelite,  must  go  to  hell,  notwithstanding  his  circinncision. 

2(5.  Therefore,  if  the  unciTCUtncision,  ^.c]  If  the  Genlilfs 
Be  found  to  act  according  to  tlie  spirit  and  design  of  the  la^c, 
his  acting  thus  uprightly,  according  to  the  light  which  God 
hasalToided  him,  will  be  reckoned  to  him  as  if  he  were  circum- 
cised, and  walked  agreeably  to  the  law. 

27.  And  shall  not  uncircumcision,  which  is  by  nature]  And 
shall  not  the  Gentile,  who  is,  ck  (pvrreoyi,  according  to  the  cus- 
tom of  hit  cuuntri/  ;  who  is  by  birth  not  obliged  to  be  circum- 
cised. 

If  it  fulfil  the  lait]  If  such  a  person  act  according  to  the 
spirit  and"  design  of  the  law  ;  judge,  xptfci,  co^idevm  thee, 
who,  whilst  thou  dost  enjoy  the  letter,  the  written  law  :  and 
Nearest  in  thy  body  the  pnwf  of  the  circumcision  which  it  re- 
quires, dost  transgress  that  law  7 

23.  fhr  he  is  not  a  Jew]  A  genuine  member  of  the  church 
of  God,  who  has  only  an  outward  profession. 

Neither  is  that  circumcision]  Circumcision  is  a  rite  which 
represents  a  spiritual  thing,  viz.  tlie  change  and  purification 
of  the  lieart,  as  may  be  seen,  Jer.  iv.  4,  6,  10.  ix.  26.  Ezek. 
xliv.  7,  9. 

29.  hut  he  is  a  Jew]    A  true  member  of  the  church  of  God. 

Wliich  is  one  inwardly]  Wlio  has  his  heart  purified,  ac- 
cording to  what  God  has  uniformly  prescribed  by  his  pro- 
phets, see  above  ;  for  circumcision  is  of  the  heart,  in  the 
Spirit,  ev  Tlvcvitari,  by  the  Spirit  of  God,  who  is  the  author 
of  all  spiritual  affections  and  holy  purposes  :  or  every  thing 
here  is  to  be  understood  spi/!<Mc;«y,  and  not  literally;  for 
without  holiness  none  can  please  God,  and  without  holiness, 
none  can  see  him. 

Whose  praise  is  not  of  men]  It  has,  with  great  probabili- 
ty, been  conjectured,  that  the  apostle  may  here  refer  to  the 
signification  of  the  name  Jew  or  Judah,  m^rv  Yehudah, 
PRAISE,  from  m"!  Yadah.,  he  praiseo.  Such  a  one  is  a  true 
Israelite,  who  walks  in  conformity  to  the  spirit  of  his  religion; 
his  countrymen  may  praise  him  because  lie  is  a  steady  pro- 
fessor of  tlie  .Jewish  faith  ;  but  God  praises  him  because  he 
nas  entered  into  the  spirit  and  design  of  the  covenant  made 
with  Abraham  ;  and  has  got  the  end  of  his  faith,  the  salva- 


28  For  1  he  is  not  a  Jew,  which  is  one  outwardly ;  neither  ia 
that  circumcision,  which  is  outward  in  the  flesh . 

29  But  he  is  a  Jew,  "^  which  is  one  inwardly  ;  and  "  circum- 
cision, is  that  of  the  heart,  "in  the  spirit  and  not  in  the  let' 
ter ;  p  whose  praise  is  not  of  men,  but  of  God. 

2.11.  Phil.3.  3.— aCh«i>l«r  7.6    2  Cor.3.6.— p  1  Cor.4.5.  2CoT.lO.ia 


tion  of  his  soul.  Sentiments  like  these,  on  the  same  subject, 
may  be  found  in  the  ancient  Jewish  writers.  Rabbi  Lipman 
gives  the  opinion  of  their  most  ancient  and  pure  writers  in 
these  words  :  "A  certain  Christian  mocked  us,  saying,  'Wo- 
men who  cannot  be  circumcised,  cannot  be  reckoned  among 
Jews.'  Such  persons  are  ignorant  that  faith  does  not  consist 
in  circumcision,  but  in  the  heart.  He,  who  has  not  genuine 
faith,  is  not  a  partaker  of  the  Jewish  circumcision  ;  but  he 
wlio  has  genuine  faith,  is  a  Jew,  although  not  circumcised." 
NizZACHON,  Num.  21.  p.  19.  It  is  a  curious  maxim  of  the 
Talmudists,  TTiat  the  Jews  sit  in  the  inmost  recesses  of  the 
heart.  Nidda,  fol.  20.  2.  This  is  exactly  the  sentiment  of  SI. 
Paul,  circumcision  is  of  the  heart,  in  the  spirit.  In  short,  com- 
mon sense,  as  well  as  their  law  and  their  prophets,  taught 
every  considerate  man  among  them,  that  God  could  be  pleased 
with  their  rit^-s  and  external  performances,  no  farther  tlwn 
they  led  to  holiness  of  heart,  and  righteousness  of  life. 

1.  What  the  apostle  says  in  the  preceding  chapter  con- 
cerning the  Gentiles  doing  by  nature  the  things  conlai7iedin 
the  law,  if  properly  considered,  would  lead  certain  perso^ns 
from  forming  erroneous  judgments  concerning  the  divine 
dispensations.  We  are  not  lo  suppose  that  God  is  not  to  be 
found,  where  his  written  word  does  not  appear ;  nor,  that  the 
salvation  of  the  nations  yet  unblessed  with  the  liglil  of  the 
Gospel,  is  impossible.  God  has  never  confined  liimself  to  .iny 
one  particular  tcay,  of  communicating  his  salvation  ;  no  more 
than  lie  has  confined  his  saving  grace  to  one  people.  His  word 
is  an  indescribable  bles£ing;  but  that  word  becomes  effectual 
to  salvation,  only  when  accompanied  by  the  power  of  the  IJohj 
Spirit.  It  was  that  Spirit  which  gave  the  leord  originally  ; 
and  that  same  Spirit  can  speak  without  this  word.  It  is 
through  his  influence  alone,  that  the  Gentiles  do  tlie  thing.s 
contained  in  his  own  law;  and  it  is  not  lo  be  wondered  at, 
that  the  work  is  the  same,  botli  in  the  law  and  in  the  hear/, 
when  it  has  proceeded  from  tlie  same  Spirit. 

2.  God  therefore  will  judge  all  nations  according  to  the  use 
and  abuse  they  have  made  of  this  word,  whether  it  was  writ- 
ten in  the  heart,  or  written  on  tables  of  stone. 

3.  As  iie  is  no  respecter  of  persons,  all  nations  are  equally 
dear  lo  him  ;  and  he  has  ermited,  and  will  grant  to  them  such 
discoveries  of  himself,  as  nave  been,  and  will  be  suflicient  for 
their  salvation. 

4.  His  Word  is  an  infinite  blessing;  and  he  has  given  it  to  one 
people  that  they  maybe  the  means  of  conveying  it  to  anotlier. 
Europe,  and  especially  Christian  Europe,  has  got  the  Bible  ;  and 
God  requires  Europe  to  send  the  Bible  throughout  the  earth.  If 
this  be  not  done  through  their  neglect,  the  Gentile  nations  will 
not  be  destroyed  by  a  merciful  God;  yet  the  Europeans  will  have 
a  most  solemn  and  awful  account  to  render  to  tlieir  Judge,  that 
they  have  hidden  the  heavenly  light  under  tlieir  own  bushel. 
Britain  is  shaking  herself  from  the  dust,  and  by  means  of  the 
British  and  Foreign  Bible  Society  is  sending  the  Holy  Scrip- 
tures to  every  kingdom,  and  nation,  and  people,  and  tongue. 
Tlie  Oenliles  are  now  learning  from  the  written  law  more 
fully  and  savingly  what  the  Spirit  of  God  had  before  written 
on  their  hearts;  and  it  seems  as  if  the  kingdom  of  God  were 
now  about  to  come,  with  all-conquering /lower. 


CHAPTER  III. 


Tide's  salTalimthroughyatth^  net  aside,  but  establishes  the  taw,  27—317    [A.  M.  cir.  4062.     A.  D. 

cir.  58.     An.  Olymp.  cir.  CCIX.  2     A.  U.  C.  cii.  811.) 


w 


HAT  »  advantage  then  hath  the  Jew  1  or  what  profit  is 
there  of  circumcision  1 

aCh.2.a5,3C,W,99.  Psii.30.9. 


NOTES.— Dr.  Taylor  observes,  "  In  the  preceding  chapter, 
the  apostle  has  carried  his  argument  to  the  utmost  length  ; 
what  remains  is  to  keep  the  Jew  in  temper,  to  fix  his  convic- 
tions, and  to  draw  the  grand  conclusion. 

"  He  has  shown  that  the  Jews  were  more  wicked  than  the 
Gentiles ;  that  their  possession  of  the  law,  circumcision,  and 
outward  profession  of  relation  to  God,  were  no  ground  of  ac- 
ceptance with  him.  This  was,  in  effect,  to  say,  that  the  Jews 
had  forfeited  their  right  to  the  privileges  of  God's  peculiar 
people;  and  that  they  were  as  unworthy  to  be  continued  in 
the  church,  as  the  Gentiles  were  to  be  taken  into  it ;  and  con- 
sequently, in  order  to  their  enjoying  the  privileges  of  the 
church  under  the  Messiah,  they  stood  in  need  of  a  fresh  dis- 
play of  grace,  which,  if  they  rejected,  God  would  cast  them 
out  of  the  vineyard.  The  apostle  was  sensible  that  the  JeAV 
would  understand  what  he  said  in  this  sense  ;  and  that  it  must 
be  very  irritating  to  him,  to  hear  that  his  law,  circumcision 


2  Much  every  way  :  chiefly,  because  that  t>unto  them  were 
committed  the  oracles  of  God. 

bDeut. 4.7,8.  Pse.  147. 19,20.  Ch.2.I8.t  9.4. 


all  his  peculiar  honours  and  privileges  :  and  the  apostle,  who 
had  often  argued  with  his  countrymen  on  these  points,  knew 
what  they  would  be  ready  to  say  on  this  subject;  and,  there- 
fore, introduces  a  dialogue  between  himself  and  a  Jew,  in 
which  he  gives  him  leave  to  answer  and  defend  himself.  In 
this  dialogue,  the  apostle  undoubtedly  refers  to  the  rejection 
of  the  Jews,  which  ne  considers  at  large  in  the  ixth,  xth,  and 
xilh  chapters.  After  the  dialogue  is  finished,  he  resumes  his 
argument,  and  proves  by  their  own  scriptures,  that  the  Jews 
were  euilty  as  well  as  other  men  ;  and  that  no  part  of  man- 
kind could  have  any  right  to  the  blessings  of  God's  kingdom 
by  any  works  which  they  had  perfonned  ;  but  merely  through 
the  propitiatory  sacrifice  offered  by  Christ :  and  that  this,  far 
from  destroying  tlie  law,  was  just  the  thing  that  the  law  re- 
quired, and  by  which  its  claims  were  established. 

"The  sum  and  force  of  the  apostle's  argument  is  this,  all 
sorts  of  men,  Jews  as  well  as  Gentiles,  have  simied  ;  ther« 
fore,  none  of  them  can  lay  claim  to  the  blessings  of  his  kir^ 


and  all  his  external  advantages,  were  utterly  insumcient  to    fore,  none  ol  them  can  lay  claim  to  the  blessings  ol  bis  Kw^ 
procure  him  the  favour  of  Goi.    This  at  once  stripped  him  of    dom  on  the  ground  of  obedience.    1  he  Jew,  therefore,  «»*"'« 


28 


"the  aymiptttatt 


CHAPTER  III. 


3  For,  what  if  '  some  did  not  believe  1  i  aliall  their  unbelief 
make  the  faith  of  God  without  effect  1 

4  •  (Sod  forbid  :  yea,  let '  God  be  true,  but  *  every  man  a  liar : 
M  It  is  written,  >>  That  thou  mightest  be  justified  in  thy  sayings, 
and  mightest  overcome  when  thou  art  judged. 

5  But  if  our  unrighteoasness  commend  the  rlKht-euuances  of 
God,  what  shall  we  say  1  Is  God  unrighteous  who  takcth  ven- 
geance 1  (<  I  speak  as  a  man.) 

6  God  forbid :  for  then  k  how  shall  God  judge  the  world  1 

7  For,  if  the  truth  of  God  hath  more  abounded  through  my 
lie  unto  his  glonr ;  why  yet  am  I  also  judged  as  a  sinner  1 

8  And  not  rather,  (as  we  be  slanderously  reported,  and  as 
■ome  afBrm  that  we  say,) '  Let  us  do  evil,  that  good  may  come  1 
whose  damnation  is  just. 


of  all  manJcind. 


eCh»p.l0.16.  Htb  4.S.— d  Numh,l33.19.  Ch»D.9.6.fc  11.29. 
JO.  e.-f  John  3.  33.-f  Pi..  62.  9.  te  116.  ll.-h  Pj».  51.  4.-  '  "• 
k  Otn.lB.aS.  Job8.3.teM.l7. 


as  much  in  need  of  God's  grace  to  give  him  a  title  to  those 
blessings,  as  the  Gentile:  and  consequently,  the  Gentile  h&s 
as  good  a  title  as  the  Jevi.  And  when  all  are  in  the  same  cir- 
cumstances, it  is  perfectly  absurd  for  anj/  to  pretend  to  en- 
gross it  to  themselves  exclusively  of  others,  who  are  only  as 
fead  as  they. 

"  Thus  the  apostle  solidly  proves,  that  we  Gentiles,  through 
faith  alo7ie,  have  a  good  and  tlrui  title  to  all  tlie  blessings  of 
tlie  f.'o.<pel  covenant,  election,  adoption,  pardon,  privileges, 
ordinances,  the  Ifoly  Spirit,  and  the  hope  of  eterncU  life." 
Taylor's  Notes,  p.  2.59,  260. 

As  the  nine  first  versses  are  a  dialogue  between  the  apostle 
and  a  Jetc,  I  shall  prefix  the  speakers  to  their  respective  ques- 
tions and  an.swcrs,  to  make  the  whole  the  more  intelligible  to 
the  reader. 

Verse  1.  Jew— tVhat  advantage  then  hath  the  Jeiel  or 
tchat  profit  is  there  of  circumcision]  As  if  he  had  said,  you 
lately  allowed  (chap.  ii.  25.)  that  circumcision  verily  profit- 
ed; but  if  circumcision,  or  our  being  in  covenant  with  God 
raises  us  do  higher  in  the  divine  favour  than  the  Gentiles:  if 
llie  virtuous  among  them  are  as  acceptable  as  any  of  us,  nay 
and  condemn  our  nation  too,  as  no  longer  deserving  the  divine 
^gards  ;  pray  tell  me,  wherein  lies  the  superior  honourof  the 
ew  ;  and  wliat  benefit  can  arise  to  him  from  his  circumcision, 
md  being  vested  in  the  privileges  of  God's  peculiar  people  1 

4.  \posTLS.~Much  every  way]  The  Jetcs,  in  reference  to 
v»e  means  and  motives  of  obedience,  enjoy  many  advantages 
tv^yond  the  Gentiles,  and  principally,  because  to  them  were 
^nmttted  the  oracles  of  God ;  that  revelaticm  of  his  will  to 
«ose.«  and  the  prophets,  containing  a  trea.sure  of  excellencies, 
v-ith  which  no  other  part  of  the  world  has  been  favoured  : 
mou^h  they  have  most  grievously  abused  these  privileges. 

J.  .Jew-.— J^or  xBhat]  Ti  yap,  what  them  if  some  did  not 
•Bfierie,  <Sic.  If  some  of  the  .Jewish  nation  have  abused  tlieir 
rivileges,  and  acted  contrary  to  their  obligations,  shall  their 
'  Vckedness  annul  the  promise  which  God  made  to  Abraham 
>itt  he  would,  by  an  everlasting  covenant  be  a  God  to  him' 
inu  to  his  seed  after  him,  Gen.  xvii.  7.  Shall  God,  therefore 
by  stripping  the  Jews  of  their  peculiar  honour,  as  you  inti- 
niate  he  will,  falsify  his  promise  to  the  nation,  because  some 
ol  the  Jews  are  Iwd  men  1 

4  Apostle.— Gorf/or6irf]  M/j  ycvoiro,  let  it  not  be,  far  from 
U,  by  no  means.  Yea,  let  God  be  true,  but  every  man  a  liar, 
«Sc.  We  must  ever  maintain  that  God  is  true,  and  that  if  in 
■my  case  his  promise  appear  to  fail,  it  is  because  the  condition 
.11  which  it  was  given,  has  not  been  complied  with,;  which  is 
^e  sense  of  what  is  written,  Psal.  114.  I  acknowledge  my 
•IB,  and  condemn  myself  \.hai  the  truth  of  thy  promree,  (2 
bam.  yii.  15,  16.)  \.o  establish  my  house  and  throne  fcr  ever 
««y  be  vindi^ted  when  thou  shalt  execute  that  dreadful 
tfireatening  (2  Sam  xii.  10.)  ihMthe sword  shall  never  depart 
from  my  house,  which  I  own  I  have  brought  upon  myseff  bv 


9  What  then  7  are  we  better  than  they  J  No,  in  no  wise  ■  for 
we  have  before  "'4)roved  both  Jews  and  Gentiles,  that  »'iher 
are  all  under  ein;  ' 

10  As  it  is  written,  «  There  is  none  righteous,  no,  not  one: 

1 1  There  is  none  that  understandeth,  there  is  none  that  seek- 

oth  oftorGod. 

12  They  are  all  goneout  of  tlie  way,  they  are  together  beeomo 
unprofitable ;  there  is  none  that  doeth  good,  no,  not  one. 

31  I"  Their  throat  is  an  open  sepulchre ;  with  their  tongues 
they  have  used  deceit ;  ■>  the  poison  of  asps  i»  under  their  lips: 

14  '  Whose  mouth  is  full  ofcursing  and  bitterness : 

15  •  Their  feet  are  swift  to  shed  blood  : 

16  Destruction  and  misery  are  in  their  ways : 

17  And  the  way  of  ipeace  have  they  not  known  : 

o  P.'^t'■^?^*f,l'.•'?^~:""'';?'"'e«'*    Ch.l.ET  *t.t2.1,t^._n  Vtr.Zl.  O.l.S.ffi  - 

t  Pmv'."i. iV'iil. w"  e""  ^"°'    •"'•  ^' '*■"''  ''"''"•  '*"-^-'  P-'"'"  'O- '— 


Should  do  wickedly,  because  God,  by  freely  pardoning,  can  so 
glorify  his  own  grace  1  This  is  a  most  impious  sentiment, 
put  It  follows  from  your  reasoning;  it  has  indeed  been  most 
injuriously  laid  to  the  charge  of  us  apostles,  who  preach  the 
doctrine  of  free  pardon  through  faith,  without  the  merit  of 
works  :  but  this  is  so  manifest  a  perversion  of  the  truth,  that 
a  just  punishment  may  be  expected  to  fall  on  the  propagators 
of  such  a  slander.  t-    r  b 

9.  Jew— H7ia/  then  7]  After  all,  have  not  we  Jews  a  better 
claim  to  the  privileges  of  .the  kingdom  of  God,  than  the  Gen- 
tiles hav«  1 

AP0STI.E.— iVo,  in  no  wise]  For  I  have  already  proved  that 
both  Jews  and  Gentiles  are  under  the  guilt  of  sin  ;  that  they 
are  equally  unworthy  of  the  blessings  of  the  Messiah's  king- 
dom  I  and  that  they  mu.st  both,  equally,  owe  their  salvation  to 
the  mere  mercy  of  God.— From  this,  to  the  end  of  the  26tU 
v-erse,  the  apostle  proceeds  to  prove  his  assertion,  that  both 
Jews  and  Gentiles  were  all  under  sin;  and  that  he  might 
enforce  the  conviction  upon  the  heart  of  the  .lew,  he  quotes 
his  own  .Scriptures,  which  lie  acknowledged  had  been  given 
by  the  inspiration  of  Goo,  and  consequently  true.  . 

10.  As  it  is  written]  See  Psai.  xiv.  1,  2,  3.  from  which  this, 
and  the  two  following  verses,  are  taken. 

There  is  none  righteous]  This  is  true,  not  only  of  theyeirs, 
but  of  the  Gentiles  :  of  every  soul  of  man  considered  in  his 
natural  and  practical  state,  previously  to  his  receiving  the 
mercy  of  our  Lord  Jesus  Christ  There  is  no  righteous  prin- 
ciple in  them,  and  consequently,  no  righteous  act  can  be  ex- 
pected from  them ;  see  on  ver.  12.  God  himself  is  represent- 
ed  as  looking  down  from  heaven,  to  see  if  there  were  any 
that  feared  and  sought  after  him  ;  and  yet  he,  who  cannot  be 
deceived,  could  find  none!  And  therefore,  we  may  safely 
conclude  there  was  «o«e  to  be  found. 

12.  They  are  till  gone  out  of  the  way]  Tlavrts  cfrKXtvav; 
Ihcy  have  all  diverged  from  the  right  way  ;  they  have  either 
abandoned  or  coiTupted  the  worship  of  God :    the  Jews    " 


gLZ\TTaI    •^^""i^  ^y  ""'"  ^''y'  t^at  the  promise  of 
tod  had  faifed  towards  him;  let  him  examine  his  heart  and 

ili.ul,"?ullfl' the  promise."'  ^ ^^'-''^  -"»  ^i^  1-liness  an$ 
-..^..."i^^T/^'n  'L"'"'  '"'■^^^f'teousness  commend  the  righle- 
0tisnessofGod]  May  we  not  suppose  that  our  unrighteousness 
may  serve  to  commend  and  illustrate  the  mercv  of  God,,^ 
keeping  and  fulfilling  to  us  the  promise  wliich  he'raade  toour 
forefathers  1  The  7nore  wicked  we  are,  the  more  his  faiWul 
n ess  to  his  ancient  promise  is  to  be  admired.  And  if  so' 
would  not  God  appear  unjust  in  taking  vengeance  and  casting 

Ispeaka.ae.man]    I  feel  for  the  situation  both  of  myself 
an^d^  my  countrymen ;  and  it  is  natural  for  one  to  spea'k  as 

c'ann^hf '-''•" ^'"'-^'"■*'^'  M,  ,-£;,c„ro,  by  no  means.  God 
to  iiXe  fhp?-'"lV  '^^'■•*'  S?  ""J"«''  '^e  could  not  be  qualified 
fu^  Jefvs,t  whilli  Trefe"''"'  '^^''^  P""-^^'"  on  the^'unfaith- 
relio^nhloT.f"!"  '^  ""«"■«'/'  of  God,  &c.]  But  to  resume  my 
[nf h  s  nfomf,/^"^^  ^-^  ^'"  'he  faithfulness  of  God  in  keop^ 
fufnes.  made  f»v  n"^^  ^°  ^^  '^"'^ers,  is,  through  our  unfaith-  i 
beeT    w^v  ,hoMM  "'^  F.""""-"  'han  it  otherwise  would  have 

rldound^so  muchlTK  '^•'"  "•'  ''''^"'^'^  fo--  that  which  must 
reaouna  so  much  to  the  honour  of  God  i 

a.  Apostle.— .dnd  not  rather,  &c.1    And  whv  do  vou  not 

•ay,  seeing  you  assume  this  ground,  ^^l  in  ^  ciee  li  . 


lorsaking  the  law  and  the  prophets;  and  the  Gentiles  in 
acting  contrary  to  tlie  law  which  God  had  torilten  on  their 
heart.}.  And  the  departure  of  both  from  the  truth,  proves  Uie 
evil  propensity  of  human  nature  in  general. 

J'hey  arc  together  become  unprofitable]  nxpcioiOrioav  ;  they 
are  «se/ess;  good  for  nothing;  or,  as  ttie  Hebrew  has  it,  w'jnj 
ne-elachu  they  are  putrid;  he  views  the  whole  mass  of  man- 
kind as  slain,  and  thrown  together,  to  putrify  in  heaps.  This 
IS  what  IS  termed  the  corruption  of  human  nature  ;  they  are 
infected  and  infectious:  wliat  need  of  the  mercy  oi  God  to 
save  from  such  a  8tat«?  of  degeneracy  1 

There  is  none  that  doeth  good]  In  ver.  10.  it  is  said,  there 
IS  none  righteous— here,  there  is  none  that  doeth  gooi  ;  the 
first  may  refer  to  the  want  of  a  righteous  principle  ■  the 
second,  to  the  necessary  cenee^ience  of  the  absence  of  such 
a  principle.  If  there  be  no  righteousness  within,  there  will 
be  no  octs  of  goodness  without. 

13.  Their  throat  is  an  open  sepulchre]  This,  with  all  the 
following  verses,  to  the  end  of  the  ISth,  are  found  in  the  Sep- 
["'Ctpnt,  but  not  in  the  Hebrew  text ;  and  it  is  most  evident 
that  It  was  from  this  Version  .that  the  apostle  quoted  as  the 
verses  cannot  be  found  in  any  other  placo  with  so  near  an  an- 
proximation  to  the  apostle's  meaning  and  words  The  verse* 
m  question,  however,  are  not  found  in  the  Alexandrian  M.S. 
But  they  exist  in  the  Vulgate,  the  uEthiopic,  and  the  Arabic. 
AS  the  most  ancient  copies  of  the  Septuagint  do  not  contain 
these  verees  ;  some  contend  that  the  apostle  has  quoted  them 
\Tom  different  parts  o(  Scripture;  and  later  transcribers  of 
the  >«eptuagint,  finding  that  the  10th,  lUh,  and  12th  verses 
were  quoted  from  the  xivth  Psalm,  imagined  that  the  rest 
were  found  originally  there  too,  and  so  incosporated  them  in 
their  copies,  from  the  apostle's  text ;  but  this  is  by  no  means 
satisfactoiy. 

Tlieir  throat  f«  an  open  sy)ulchre— By  their  malicious 
ad  wicked  words,  they  bury,  as  it  were,  the  reputation  ot 
ail  men;  the  whole  of  this  verse  appears  to  belong  to  their 
\L.,llv  !^'J^^'  defamution,  slandering,  &c.  by  which  they 
wounded,  blasted,  and  poisoned  the  reputation  of  others 
1.,,,  M  f  '""""'.  '^  -^""  "/  ""-sing,  <4c.]  They  never  speak 
i^M  in  profane  oaths,  blasphemies,  Ind  malice.  ^ 

oJjL  ■^^^'  afe .»""/'  to  shed  blood]    They  make  use  of 

nle^o'^h^"  innocem':  '"'''''  '"  '"''''''  '^^  '"'p^'^^-"  *"* 
16.  Destruction  and  misery  are  in  their  *ooys}    DwtBUO 


All  have  sinned,  and  come 


ROMANS. 


18  •  There  is  no  fear  of  God  before  their  eyes. 

19  Now  we  know  that  what  things  soever  "  the  law  saith,  it 
Bailh  to  them  who  are  under  the  law :  that  v  every  mouth  may 
be  stopped,  and  "all  the  world  may  become^  guilty  before  Cod. 

20  Therefore,  ^  by  the  deeds  of  the  law  there  shall  no  flesh  be 
justifled  in  his  sight :  for  '  by  the  law  is  tbe  Unowlctlge  of  siu. 

21  IJut  'now  the  righteousness  of  God  without  the  law  is  ma- 
nifested, b  being  witnessed  by  the  law  °  and  the  propliets  ; 

22  Even  the  righteousness  of  God  which  zsd  by  faith  of  .Je.sus 
Clirist  untoall  and  upon  all  them  that  believe  :  •  for  there  is  no 
difl'erence; 

36.1 


short  of  the  glory  of  God. 


t  Psalm. 36.1.-11  John  10. "4. &  15.33.— v  Joh  5.16. 
I.aO.  &.2.I.— w  Vcr.O,  aa.  CUap.S.a.— x  Or,  subjccl 
143.2.  Acs  13.39.  Gal.2.1G.&.3.U.  Eph.2.8,a.  1 
(-.11.1.17.  Phil  3  9.  HeUll.4,  Sic.— bJohnF.4e.  Ac 
<1  Ch.I.lhrouffhoQl. 


Psalm  107. 43. Kzek.IG.CJ.  Ch. 
ct  ihc  judgment  of  God,— yPsa. 
t.0.5— zCh.7.7.— n  Acts  16.11. 
lae.tS.— eCh.l.i.  1  Pet.  1.10.— 


TiON  is  their  work,  and  misery  to  themselves  and  to  the  objects 
of  their  malice,  is  the  consequence  of  their  impious  and  mur- 
derous conduct. 

17.  And  thewatj  of  peace  have  they  not  hnoton]  They  nei- 
ther have  peace  in  them.sclves,  nor  do  they  suffer  others  to 
live  in  quiet;  they  are  broodei-s  and  fomenters  of  discord. 

IS.  There  is  no  fear  of  God  before  their  eyes.]  Thi.s  com- 
pletes their  bad  character;  they  are  downriglu  atheists,  at 
least  practically  such.  They  fear  not  God's  judgments;  al- 
though his  eye  is  upon  them  in  their  evil  ways.  There  is  not 
one  article  of  what  is  charged  against  the  Jews  and  Gentiles 
here,  that  may  not  be  found  justifled  by  the  histories  of  both, 
in  the  most  ample  manner.  And  what  was  true  of  them  in 
those  primitive  times,  is  true  of  them  still.  With  very  little 
variation,  these  are  the  evils  in  which  the  vast  mass  of  man- 
Kind  delight  and  live.  Look  especially  at  men  in  a  state  of 
warfare:  look  at  tlie  nations  of  Euiope,  who  enjoy  most  of 
the  light  of  God  ;  see  what  has  taken  place  among  them,  from 
1792  to  1816;  see  what  destruction  of  millions;  and  what 
misery  of  hundreds  of  millions,  have  been  the  consequence 
a{  Salanic  excitement  in  fallen  ferocious  passions!  O  Sin, 
what  hast  thou  done  !  How  many  myriads  of  souls  hast  thou 
hurried,  unprepared,  into  the  eternal  world  I  Who  among 
men  or  angels,  can  estimate  the  greatness  of  this  calamity  ! 
Ihis  butchery  of  souls  !  What  widows,  what  orphans,  are  left 
to  deplore  their  sacrificed  husbands  and  parents  ;  and  their 
own  consequent  wretchedness  !  And  whence  sprang  all  this  1 
From  that,  whence  come  all  itars  and  fightings  :  the  evil 
desires  of  men;  the  lust  of  dominion:  the  insatiable  thirst 
for  money  ;  and  the  desire  to  be  sole  and  independent.  This 
is  the  sin  that  ruined  our  tii-st  parents,  expelled  them  from 
Paradise;  and  which  has  descended  to  all  their  pcsterity  ; 
and  proves  fully,  incontestably  proves,  that  we  are  their  legi- 
timate o/Tspring  ;  the  fallen  progeny  of  fallen  parents.  Chil- 
dren in  whose  ways  are  destruction  and  misery:  in  whos-^ 
heart  there  is  no  faith;  and  before  whose  eyes  there  is  nothing 
of  the  fear  of  God. 

19.  What  things  soever  the  law  saith]  That  the  word  law, 
here,  does  not  mean  the  Pentateuch,  is  evident  from  the 
preceding  quotations,  not  one  of  wliich  is  taken  from  that 
work.  Either  the  term  law  must  here  mean  the  Jewish  wri- 
tings in  general :  or  that  rule  of  moral  conduct  which  God 
had  given  to  both  Jews  and  Gentiles  :  to  the  former  in  their 
own  Scriptures :  to  the  latter,  in  that  law  written  in  Uieir 
hearts  by  his  own  Spirit,  and  acknowledged  in  theii  written 
codes,  and  in  their  pleading.^  in  evei-y  civil  case.  Now,  accord- 
ing to  this  great  law,  this  rule  of  moral  conduct,  whether 
fiiven  in  a  written  revelation,  as  to"  the  Jews,  or  by  the  secret 
inspiration  of  his  Spirit,  as  in  certain  cases,  to  the  Gentiles ; 
£very  mouth  must  be  stopped,  and  the  whole  irorld,  iraj  6 
Kocjing,  both  Jews  and  Gentiles,  stand  convicted  before  God- 
for  all  mankind  have  sinned  against  this  law. 

20.  Therefore,  by  the  deeds  of  the  law]  On  the  score  of 
obedience  to  this  moral  law,  there  shall  no  fiesh,  ov  iraaa 
aapl,  no  human  beitig,  be  justified;  none  can  be  accepted  in 
the  sight  of  God.  And  why?  Because,  by  the  law  is  the 
knotoledgeofsin:  it  is  that  which  ascertains  whvii  sin  is; 
shows  how  men  have  deviated  from  its  righteous  demands  ; 
and  sentences  them  to  death  because  they  have  broken  it 
Thus  the  law  is  properly  considered  as  tlie  rule  of  right  ■ 
and  unless  God  had  given  some  such  means  of  discoverin<r 
what  SIN  ts,  the  darkened  heart  of  man  could  never  have 
formed  an  adequate  conception  of  it.  For,  as  an  acknow- 
ledged straight  edge  is  the  only  way  in  which  the  straight 


own  immaculate  holiness. 

21  But  now  the  righteousness  of  God]  God's  method  of 
saving  sinners,  is  now  shown  by  the  Go.«pel,  to  be  through 
his  own  mere  mercy,  by  Christ  Jesus  ;  tcithout  the  law  with- 
out any  right  or  claim  which  might  result  from  obedience  to 
the  law  ;  and  is  evidently  that  which  was  intended  bv  God 
from  the  beginning;  for  i7  is  witnessed  l,y  the  law  and  the 
prophets  ;  the  rites  and  ceremonies  o{  the  one,  and  the  preach- 
ings and  predictions  of  the  others,  all  liearing  testimony  to 
the  great  design  of  God;  and  to  the  absolute  necessity  there 
was  for  the  sacrifice  and  salvation  which  God  has  provided. 

.  i2.  Even  tlie  righteousness  of  God]    That  method  of  saving 
einnera,  which  is  not  of  wor/cs,  but  by  faith  in  Christ  Jesus ; 
»na  18  not  restrained  to  any  particular  people,  as  the  law  and 
^0 


23  For  f  all  have  sinned,  and  come  short  of  the  glory  of  God  • 

24  Being  justified  freely  B  by  his  grace,  h  through  the  redemn' 
tion  that  is  in  Christ  Jesus : 

25  Whom  God  hath  i  set  forth  i^  to  he  a.  propitiati»n,  throu-'h 
faith  I  in  his  hlood,  to  de.-.Iare  his  righteousjiess,  ■"  for  the  "rei 
mission  or  »sins  that  are  past,  through  the  forbearance  of 
God ; 

26  To  declare,  J  say,  at  this  time  his  righteousness  :  that  he 
"^'t^  D  ,.?,-'"^''  *"°  'he  justifierof  him  which  believoth  in  Jesus 

^7  !■  Where  IS  boasting  then?  It  is  excluded.  By  what  law? 
of  works  ?    Nay,  but  by  the  law  of  faith. 

„SCh.!0.1':  Gal.3  28  ColJ.ll.-fVer.n.  Ch.U.K.  0.1.3.23. -r  Ch.4.16  Eph 
S7.-hM.atl.20.t;8  F.ph.1.7.  Col.1.14.  1  Tim.a.6.  iVb  9. 12.  1  Tel 
,  lore-ordained.— k  Lev.lo.15.  1  John a.2.&4.10.-l Col. l.lii.-ni  Acts 
im.l.ln.-nOr^pMsm-over.—o  Acts  17.30.  Heb.9.15.-j>  Ch.2.17.  2^ 


1.18, 19.— i  Or 
13.38,39.  ITnn.l 
S.4.2.   I  Cor.  1. SO, 


Its  privileges  were  ;  but  is  unto  all  mankind  in  its  intention 
and  qff'er ;  and  becomes  effectual  to  them  that  believe:  for 
God  hath  now  made  710  difference  between  the  Jews  and  Gen- 
tiles. 

23.  For  all  have  sinned]  And  consequently  are  equally 
helpless  and  guilty:  and,  as  God  is  no  respecter  of  perSDiiw, 
all  human  creatures,  being  equally  his  ottspring,  and  there 
being  no  reason  why  one  should  be  preferred  before  another: 
therefore,  his  endless  mercy  has  embraced  all. 

And  come  short  of  the  glory  of  God]  Kal  v^cpovvrai  mi 
iuiris  7011  e^uv  These  words  have  been  variously  translated; 
failed  0/ attaining  the  glory  of  God:  Have  not  been  al/le  to 
bring  glory  to  God:  stand  iti  need  of  the  glory,  (that  is)  the 
mercy  of  God.  The  simple  meaning  seems  to  be  this  ;  that, 
as  all  have  sinned,  and  none  can  enjoy  God's  glory,  but  they 
that  are  tioly ;  consequently,  both  Jews  and  Gentiles,  have 
failed  in  their  endeavours  to  attain  it;  as,  by  the  works  of 
any  law,  no  human  being  can  be  justified. 

24.  Being  justified  freely  by  his  grace]  So  far  from  being 
able  to  attain  the  glory  of  God  by  their  obedience,  tliey  are  all 
guilty  ;  and,  to  be  saved,  must  be  freely  pardoned  by  God's 
grace;  which  is  shown  to  them  who  believe,  through  the  re- 
demption, an-ivAurpcoo-if,  the  ransom  price,  which  is  in  tlie 
aacrifice  of  Christ  Jesus.  Tlie  original  is  compuunded  of 
arro,from;  and  Xvrpuo},  I  redeem;  and  properly  n.eans  the 
price  laid  down  for  tlie  redemption  of  a  captive.  Conipre- 
nendit  hseo  Christi,  An-oAurpwcrif,  quicquid  is  docuit,  fecit  et 
passus  est,  eo  concilio,  ut  homines  malis  liberati,  pnecipue 
peccato,  malorum  fonte  immunes^  verain  felicitatfm  adipis- 
cerentur.— Rosenmiiller.  This  redemption  of  Christ  com- 
prehends whatsoever  he  taught,  did,  or  suffered,  in  order  to 
free  men  from  evil ;  especially  to  free  tlieni  from  sin,  Mie 
source  of  evils ;  that  they  might  attain  true  felicity.  And  that 
it  here  means  the  liberation  purchased  by  the  blood-shedding 
of  Christ,  is  eviilent  from  Eph.  i.  7.  Me  have  redemptio.v, 
a-rro  \vr  p  OMT  i  V  6ta  ruv  aiparnf  avrov,  through  his  elood, 
the  forgiveness  of  sins,  according  to  the  riches  of  his  grace. 
See  also  Col.  i.  14.  where  the  same  words  are  found. 

Avrpa,  according  to  Suidas,  is  fiia-d'js,  i)  ra  nnpcx"l'''a 
VKep  e\evOt.ptas,  eni  tm  'KvTpwoatxdai  0ap'Sapwv  iovXstas.  A 
reward;  or  the  price  'given  to  be  redeemed  from  the  slavery 
of  the  barbarians.  Schleu.'iner,  uutler  the  word  ATraADrpaxrii, 
says,  Negari  quidem  non  potest,  banc  vocem  proprie  notare 
redemptionera  ejus,  qui  captivus  detinetur,  sive  bollo,  sive 
alio  captus  sit  mode,  quae  fit  per  pretii  solutionem  ;  quo  seiisit 
verbuin,  aTToXvrpow,  legitur  baud  raro  in  Scripp.  Grajcis.  No 
man  certainly  can  deny  that  this  word  properly  means  the 
redemption  of  a  captive,  (whether  he  may  have  been  taken 
in  war  or  in  any  other  way)  which  is  procured  by  the  pay- 
ment of  a  price.  That  the  word  also  means  any  delirerance, 
even  wh-^re  no  price  is  paid  down,  nobody  will  dispute:  but 
that  it  means  redemption  by  a  price  laid  down  ;  and  the  re- 
demption of  the  soul  by  tlie  price  of  the  death  of  Christ,  tlie 
above  scriptures  sufficiently  prove. 

25.  Whom  God  hath  set  forth]  Appointed  and  published  ; 
to  be  a  propitiation,  IXa^np'oi',  the  mercy-seat,  or  place  of 
atonement;  because  the  blood  of  the  sacrifice  was  sprinkled 
on  and  before  that,  in  order  to  obtain  remission  of  sin,  ))uiiish- 
ment,  &c.  The  mercy-seat  was  the  lid,  or  cooer  of  the  ark 
of  the  covenant,  where  God  was  manifest  in  the  symbol  of 
his  presence,  between  the  cherubim  ;  therefore  the  ntominiiit 
that  was  made  in  this  place,  was  properly  made  to  God  him- 
self.    See  the  note  on  Luke  xviii.  1.3. 

Through  faith  in  his  blood]  This  shows  tchat  we  are  to 
understand  both  by  the  AiroXvTpo>aii,  rodemption,  and  tlie 
l\a;-r)ptov,  propitiation :  viz.  that  they  refer  to  the  sacrificial 
death  of  Jesus  Christ,  as  the  atonement  made,  and  the  price 
paid  down  for  the  redemption  of  the  souls  of  men. 

To  declare  his  righteousness]  Eif  cvict^ip,  for  the  manifes- 
tation of  his  righteousness;  his  7nercy  in  saving  sinners,  by 
sending  Jesus  Christ  to  make  an  atonement  for  them ;  thereby 
declaring  his  readiness  to  remit  all  past  transgressions  com- 
mitted both  by  Jews  and  Gentiles,  during  the  time  in  which 
his  merciful  forbearance  was  exercised  towards  the  world; 
and  this  applies  to  all  who  hear  the  Go.=pel  now:  to  them  is 
freely  offered  remission  of  all  past  siiis. 

26.  To  declare,  I  say,  at  this  time]  To  manifest  now,  hy  the 
dispensation  of  the  Gospel,  his  rightemisness,  his  infinite 
mercy;  and  to  manifest  it  in  such  a  way,  that  he  might  still 
appeal-  to  be  i\\e  just  God,  and  yet  the  justifi.er,  the  pardoner, 
of  hiv).  wlu>  believelh  in  Jesus.    Here  we  learn,  that  God  de- 


Both  Jcwa  and  GentUet 


CHAPTER  III. 


tnie  to  be  Juitifu-d  by  faith. 


28  Therefore  we  conclude  '  that  a  man  is  Justified  by  faith, 
without  the  deeds  of  the  law. 

29  /«  Ae  the  O^.d  of  the  Jews  only  7  is  fie  not  also  of  the  Gen- 
tiles 1    Ye«  sf  the  Gentiles  also: 

<)  A«i  13.38,  39.  V«r.20.21,22.  Cti  3.3.  Oat  a  16. 


signed  to  give  the  most  evident  displays,  both  of  his  justice 
and  mercy.  Of  h\a  justice  in  requiring  a  sacrifice,  and  ab- 
solutely refusing  to  give  salvation  to  a  lost  world  in  any  other 
way  ;  and  of  his  rrve.rcy,  in  providing  the  sacrifice  which  his 
justice  required.  Thus,  because  Jesus  was  an  atonement,  a 
ransom  price  for  the  sin  of  the  world,  thorefore  God  can,  con- 
sistently with  h\s  justice,  pardon  every  soul  that  believeth  in 
Jesus.  This  is  the  full  discovery  of  God's  righteousness,  of 
his  wonderful  method  of  magnifying  his  law,  and  making  it 
honourable ;  of  sluiwing  the  infinite  purity  of  his  justice,  and 
of  saving  a  lost  world. 

Hitherto,  from  the  9th  verse,  the  apostle  had  gone  on  with- 
out interruptidn  ;  proving  that  Jew  and  Gentiln  were  in  a 
slate  of  guilt  and  condenmation  ;  and  that  they  could  be  saved 
onlv  bv  the  redemption  that  is  in  Christ  Jesus.  The  Jeir 
flnding  his  boasted  privileges  all  at  stake,  inten-upts  him,  and 
asks :  * 

27.  Jew. —  IVfiere  is  boasting  tfien  7]  H  Kovxicti,  tliis  glo- 
rying of  ours.  Have  we  nothing  in  which  we  can  trust  for 
our  acceptance  with  God?  No  merit  of  our  ownl  Nothing 
accruing  to  us  from  our  circumcision,  and  being  in  covenant 
with  God  I 

Apo.sti.e. — It  is  e.Tcluded]  E^CKXctaOi),  It  is  shut  out;  the 
door  of  heaven  is  sftut  against  every  tiling  of  this  kind. 

Jew. —  By  what  law  7]  By  what  rule,  doctrine,  or  reason, 
Is  ii  shut  out  1  by  the  law  of  tr orXrs  ?  The  rule  of  obedience 
which  God  gave  to  us ;  and  by  which  obedience  we  are  ac- 
cepted by  him? 

Apostle. — Say]  Not  by  the  law  of  works  ;  glorying  is  cut 
off,  or  shut  out  by  that;  itstands  in  full  force  as  tne  rule  of 
life;  but  you  have  sinned,  and  need  pardon.  77ie  law  of 
tcorks  grants  no  pardon,  it  requires  obedience,  and  threatens 
the  disobedient  with  death.  But  all  glorying  in  the  expecta- 
tion of  salvation  through  your  »tf  n  ohedieyice,  is  excluded  by 
the  latr,  the  doctrine  of  faith  ;  faith  alone,  in  ihe  mercy  of 
/Jod,  through  the  propitiation  made  by  the  blood  of  Jesus, 
<ver.  25.)  is  that  by  which  you  can  he  justified,  pardoned,  and 
taken  into  the  divine  favour. 

2S.  Therefore  we  conclude,  >tc.]  Seeing  these  things  can- 
not be  denied,  viz.  tliat  all  have  sinned;  that  all  are  guiUy; 
that  all  are  helpless;  that  none  can  deliver  his  own  soul ;  and 
that  God,  in  his  endless  mercy,  has  opened  a  new  and  living 
tC'iij  to  the  holiest  by  the  blood  of  Jesus,  Heb.  x.  19,  20,  &c. 
therefore  we,  apostles  and  Christian  teachers,  conclude,  Xo)i- 
^nfiiOa,  prove  by  fair,  rational  consequence,  that  a  man,  any 
man,  is  justified,  has  his  sins  blotted  out,  and  is  received 
into  the  Divine  favovir,  by  faith  in  Christ's  blood,  without  the 
liteds  of  the  law,  which  never  could  alTord,  either  to  Jew  or 
fientile,  a  ground  for  justification  ;  because  both  have  sinned 
against  the  law  which  God  has  given  them ;  and,  consequent- 
Iv,  forfeited  all  right  and  title  to  the  blessings  which  the  obe- 
airnt  might  claim. 

29.  Is  he  the  God  of  the  Jews  only  71     Do  not  begin  to  sup- 

fiose  thai  because  you  cannot  be  justified  by  the  works  of  ihe 
aw,  and  God  has  in  his  mercy  found  out  a  new  method  of 
saving  you ;  that  therefore  this  mercy  sliall  apply  to  the  Jews 
•■xclii.«;ii-ely.  Is  not  God  the  waker,  preserver,  and  redeemer, 
a'so  of  the  Gejitiles  7  Ye*-,  of  the  Gentiles  also,  as  mucli  as 
«f  the  Jews  :  for  all  have  equally  sinned  ;  and  there  is  no  rea- 
K<D,  if  («»d  fee  disposed  to  show  mercy  at  all,  that  he  should 
prefer  the  one  to  the  other;  since  they  are  all  equally  giiiily, 
Eiiiful,  &nd  necessitous. 

M.  Seeing  it  is  one  God]  Ewetirtp  lis  h  Qcof  this  has  been 
rendered,  seeiiig  God  is  one.  It  however  makes  little  differ- 
fucc  in  the  sense  ;  the  apostle's  meaning  most  evidently  is,  it 
is  one  and  the  same  God,  who  made  both  Jews  and  Gentiles, 
who  shall  justify,  pardon  the  circumcision,  the  believing 
Jews,  by  faith:  and  the  uncircumcisiun,  the  believing  Gentiles, 
by  the  same  faith ;  as  there  is  but  one  Saviour,  and  one 
atonement  provided  for  the  whole. 

It  is  fanciful  to  suppose,  that  the  apostle  has  one  meaning 
when  he  says,  e«c  o-ircwf,  by  faith:  and  a  difTerent  meaning, 
when  he  says,  Sta  rrn  rtr£'>>f,  thbocoh  failh.  Both  the  pre- 
positions are  to  be  underslo<id  in  precisely  the  same  sense; 
only  the  addition  of  the  article  rijj,  in  the  last  case,  extends 
Slid  more  pointedly  ascertains  the  meaning.  It  is  one  and 
the  same  God,  who  shall  justify  the  believing  Jews  by  failh; 
and  the  believing  Gentiles,  iia  rijf  nts-ciitf,  by  that  sa.mb 
faith. 

31.  Do  we  then  make  void  the  law  through  faith]  1.  By 
late  here  we  may  understand  the  whole  of  the  Mosaic  law,  in 
its  rites  and  ceremonies;  of  which,  Jesus  Clirist  was  the  sub- 
ject and  the  end.  All  that  law  had  respect  to  him:  and  the 
doctrine  of  faith  in  Christ  Jesus,  which  the  Christian  religion 


30  Seeing,  'it  t>«nc  God,  which  shall  justify  the  circumci- 
sion by  faith,  and  uncircumcision  through  faith. 

31  Do  we  then  *  make  void  the  law  through  faith  7  God  for- 
bid; yea,  we  establish  the  law. 

rCh. 10.18,  13.  G.l.3.3,e),  £8.— •Miut.5.17,  13.  a»1.3.19.  23,  24. 

proclaimed,  established  the  very  claims  and  demands  of  that 
law  ;  by  showing  that  all  was  accomplished  in  the  passion 
and  death  of  Christ;  for,  without  shedding  of  blood,  the  law 
would  allow  of  no  remission  :  and  Jesus  was  that  Lamb  of 
God,  wliicli  was  slain  from  the  foundation  of  the  world  ;  in 
whose  blood  we  have  redemption,  even  the  remission  of  sins. 
2.  We  may  understand  also,  the  mural  lair,  that  which  relates 
to  the  regulation  of  tlie  minnters  or  conduct  of  men.  This 
law  also  was  established  by  the  ductrine  of  salvation  by  faith  ; 
because  this  faith  works  by  love,  and  love  is  the  principle  of 
obedience:  and  whosoever  receives  salvation  through  faith 
in  (,'hrist,  receives  power  to  live  in  holy  obedience  to  every 
moral  precept;  for  sucli  are  God's  workmanship,  created 
anew  in  Christ  Jesu.s,  unto  good  works  ;  in  which  they  Und 
it  their  duty  and  their  inlcrefit  inces.-iantly  to  live. 

1.  In  the  notes  on  ttie  preceding  chapter,  I  have,  in  general, 
followed  the  plan  of  Dr.  Taylor,  and  especially  in  regard  toit« 
dialogue  form ;  but  I  have  often  differed  much  from  that  very 
learned  and  judicious  man,  in  the  application  of  many  words 
and  doctrines.  He  cannot  allow  that  the  death  of  Christ 
sliould  be  considered  as  a  price  paid  down  for  the  salvation  of 
men:  and  I  confess,  I  cannot  understand  tlic  apostle  in  any 
other  way.  Nor  can  I  see  the  weight  of  many  of  his  observa- 
tions, nor  the  force  of  his  conclusioius,  on  any  other  ground 
than  this,  that  the  passion  and  death  of  Christ  were  an  atone 
inent  made  to  Divine  justice,  in  tlie  behalf  of  man;  and  that 
it  is  througli  the  merit  of  tlial  great  sacrifice,  that  God  forgives 
sin.  Nor  can  I  see  any  reason  why  such  great  stress  should 
be  laid  on  faith,  but  as  that  lays  hold  on,  and  takes  up,  thesa- 
crilice  of  Christ  as  a  ransom  price  for  the  redemption  of  the 
soul  from  the  thraldom  and  misery  of  sin  and  rJatan. 

2.  This  chapter  contains  a  fine  and  striking  synopsis  of  the 
whole  Christian  system.  Tlic  wretched  stale  of  man  is  aw- 
fully exhibited,  from  the  10th  lothelSth  verse;  and  the  plan  of 
salvation,  in  the  24lh,  2.")th,and2Cth  verses.  A  pious  writer  calls 
these  the  Catechism  of  Christian  Righteousness.  The  follow- 
ing points  in  this  catechism  axe  woilliy  of  high  consideration 
— viz.  How  is  God  glorified  in  us,  and  we  in  him  7 — By  his 
grace.  What  does  his  grace  work  in  us  7 — Tnie  holiness. 
Upon  what  moti eel — Because  it  is  pleasing  to  him.  By  whotn 
does  he  gire  us  salration  1 — By  Jesus  Christ.  How  has  Christ 
obtained  this  for  us! — By  redeeming  us.  What  price  did  he 
give} — His  blooo.  W/uit  dues  his  blood  effect  ? — It  reconciles 
us  to  God.  How  is  it  applied  ! — By  faith.  WIw  has  given 
this  victim  of  reconciliation  1  God  the  Father,  W7iy  aid  ht 
choose  these  me^nsl — To  confound  ihe.  false  rigliteousness  of 
the  Gentiles  ;  to  abolish  the  figurative  righteousness  of  the 
Jews;  and  to  establish  his  own.  What  does  this  grace  of  God 
perform  ? — It  pardons  sin  ;  and  purifies  the  heart,  for  whom  it 
this  designed? — For  all  mankind,  both  Jews  and  Gcntik«.  To 
whom  are  these  blessings  actually  comm  u  u  icated  1 — Toall  who 
repent,  turn  from  their  sin,  and  believe  on  the  I^ord  Jesus. 
Why  did  not  God  make  k7iow7i  this  grand  methodof  salvation 

sooner? — 1.  To  make  it  the  more  valued:  2.  To  show  his 
fidelity  in  the  performance  of  his  promises  :  and,  3.  To  make 
known  the  virtue  and  efficacy  of^  the  blood  of  Christ,  which 
sanctifies  the  />re.«en/,  extends  its  influence  to  the  pa*f,  and 
continues  the  availing  sacrifice,  and  way  of  salvation,  to  all 
future  ages. 

3.  On  considering  this  glorious  scheme  of  salvation,  there  Is 
great  danger;  lest,  while  we  stand  amazed  at  what  was  done 
FOR  us,  wc  neglect  what  must  be  done  in  us.  Guilt  in  the 
conscience,  and  sin  in  the  heart,  ruin  the  man.  Pardon  in  the 
conscience,  and  Christ  in  the  heart,  save  the  soul. — Christ  has 
done  much  to  save  us  ;  and  the  way  of  salvation  is  made  plain  " 
but  unless  he  justify  our  conscience  from  dead  works,  and 
purify  our  hearts  from  all  sin,  his  passion  and  death  will  pro- 
fit us  notliing.  While  we  boast  in  Christ  Jesus,  let  us  see  that 
our  rejoicing,  xavxriirii,  our  boasting,  be  this,  the  testimony 
of  our  conscience,  that  in  simplicity  and  godly  sincerity,  not 
with  fleshly  wisdom,  but  by  the  grace  of  God,  we  have  our 
convcrsnlioti  in  the  world,  2  Cor.  i.  12. 

4.  Wc  must  beware  of  Antinomianitm :  that  is,  of  suppos- 
ing that,  because  Christ  has  been  obedient  unto  death,  there  is 
no  necessity  for  our  obedience  to  his  righteous  commandments. 
If  this  were  so,  the  grace  of  Christ  would  lend  to  the  destruc- 
tion of  the  law  ;  and  not  to  its  establishment.  He  only  is 
saved  from  his  sins  who  has  the  law  of  God  written  in  his 
heart ;  and  he  alone  has  the  law  written  in  his  heart  who  lives 
an  innocent,  holy  and  useful  life.  Wherever  Christ  lives,  he 
works:  and  his  work  of  righteousness  will  appear  to  his  ser- 
vants ;  and  its  effect  will  be  quietness  and  assurance  for  ever. 
The  life  of  God,  in  the  soul  of  man,  is  the  principle  which 
saves  and  preserves  eternally. 

31 


Altraham  vas  not  justified 


ROMANS. 


by  works,  hut  by  faith 


CHAPTER   IV. 

Abraham  was  justified  by  faith,  and  not  by  the  works  of  the  law  ;  fen-  his  faith  was  imputed  to  him  for  righteousness,  1^5. 
ligL\'\A  also  bears  testimony  to  the  same  doctrine,  d—B.  Abraham,  the  father  of  the  Jewish  race,  was  justified  by  faith, 
tven  before  he  was  circumcised  ;  therefore  salvation  must  be  of  the  Gentiles  as  well  as  the  Jews,  9—12.  And  the  promise 
that  all  the  nations  of  the  earth  should  be  blessed  in  him,  was  made  to  him  while  he  was  in  an  nncircumcised  state  ;  and 
therefore,  if  salvation  were  oj  the  Jews  alone,  the  law  that  was  given  after  the  promise,  would  make  the  promise  of  no 

effect,  13 17.     Description  of  Abraham's  faith,  and  its  effects,  18 — 22.     This  account  is  left  on  record  for  our  salvation, 

that  we  might  believe  on  Christ,  who  was  delivered  for  our  offences,  and  raised  again  for  our  justification,  23—25. 
[A.  M.  cir.  4062.    A.  D.  cir.  58.    An.  Olymp.  cir.  CCIX.2.  A.  U.  C.  cir.  811.] 

WHAT  shall  we  then  say  that  '  Abraham,  our  father  as 
pertaining  to  the  flesh,  hatli  found  1 

2  For,  if  Abraham  were  •>  justified  by  works,  he  hath  where- 
of to  glory  ;  but  not  before  God. 

3  For,  what  saith  the  Scripture  1    "  Abraham  believed  God, 
and  it  was  counted  unto  him  for  righteousness. 


4  Now  <*  to  him  that  worketh  is  the  reward  not  reckoned  of 
grace,  but  of  debt. 

5  But  to  him  that  worketh  not,  but  beheveth  on  him  that  jus- 
tifieth  '  the  ungodly,  his  faith  is  counted  for  righteousness. 

6  Even  as  David  also  describeth  the  blessedness  of  the  man, 
unto  whom  God  imputeth  righteousness  without  works, 

.  1 1 .22.— b  Chap.3.20, 27,  28.— c  Oen.  15. 


NOTES. — The  apostle,  having  proved  in  the  foregoing  chap- 
ter, that  neither  .lews  nor  Gentiles  have  a  right  to  the  bless- 
ings of  God's  peculiar  kingdom,  otherwise  than  by  grace, 
which  is  as  free  for  the  one  as  the  other  ;  in  this  chapter  ad- 
vances a  nete  argumetit,  to  convince  the  Jew,  and  to  show  the 
believing  Gentile,  in  a  clear  light,  the  high  value,  and  strong 
security,  of  the  mercies  freely  bestowed  on  them  in  the  Gos- 
pel :  and  at  the  same  time,  to  display  the  scheme  of  Divine 
Providence,  as  laid  in  the  counsel  and  will  of  God.  His  argu- 
ment is  taken  from  Abraham's  case  :  Abraham  was  the  father 
and  head  of  the  Jewish  nation  :  he  had  been  an  idolater,  but 
God  pardoned  him,  and  took  him  and  his  posterity  into  his 
special  covenant:  and  bestowed  upon  them  many  extraordi- 
nary blessings  above  the  rest  of  mankind  :  and  it  is  evident, 
that  Abraham  was  not  justified  by  any  obedience  to  taw,  or 
rule  of  right  action,  but  in  the  only  way  in  which  a  sinner 
can  be  justified,  by  prerogative,  or  the  mercy  of  the  law- 
giver. Now,  this  is  the  very  same  way  in  which  the  Gospel 
saves  the  believing  Gentiles,  and  gives  them  a  part  in  the 
blessings  of  God's  covenant.  Why  then  should  tlie  Jews  op- 
pose the  Gentiles '.'  especially  as  the  Gentiles  were  actually  in- 
cluded in  the  covenant  made  with  Abraham  ;  for  the  promise. 
Gen.  xvii.  4.  stated,  that  he  should  be  the  father  of  tnany  na- 
tions ;  consequently,  the  covenant  being  made  with  Abraham, 
as  the  head,  or  fat?ter  of  many  nati'tns,  all,  in  any  nation  who 
etood  on  the  same  religious  principle  with  him,  were  hisseerf, 
and  with  him  interested  in  the  same  covenant.  But  Abraham 
stood  by  faith  in  the  mercy  of  God,  pardoning  his  idolatry  ; 
and  upon  this  foot  the  believing  Gentiles  stand  in  the  Gospel ; 
and  therefore  they  are  the  seed  of  Abraham,  and  included  in 
Ihe  covenant  and  promise  made  to  him. 

To  all  this  the  apostle  knew  well  it  would  be  objected  ;  that 
it  was  notfaith  alone  that  gave  Abraham  a  right  to  Ihe  bless- 
ings of  the  covenant,  but  his  obedience  to  the  laic  of  circum- 
cision;  and  this  he'm^  peculiar  to  the  Jewish  nation,  gave 
ihem  an  interest  in  the  Abrahamic  covenant ;  and  that,  conse- 
quently, whoever  among  the  Gentiles  would  be  interested  in 
that  covenant,  ought  to  embrace  Judaism,  become  circumcis- 
ed, and  thus  come  under  obligation  to  the  whole  law.  With 
this  very  objection  the  apostle  very  dexterously  introduces  his 
argument,  ver.  1,  2.  Shows  that,  according  to  the  Scripture 
account,  Abraham  was  justified  by  faith,  ver.  3—5.  explains  the 
natureof  thatjustificationbyaquotationoutof  Ihe  Psalms,  ver. 
6 — 9.  provesthat  Abraham  was  justified  long  before  he  was  cir- 
cimncised,  ver.  9 — 11.  that  the  believing  Gentiles  are  his  seed, 
to  whom  the  promise  belongs,  as  well  as  the  believing  Jewo, 
ver.  12^17.  and  he  describes  Abraham's  faith,  in  order  to  ex- 
plain the  faith  of  the  Gospel,  ver.  17—25.  See  Dr.  Taylor's 
notes.  We  may  still  suppose  that  the  dialogue  is  carried  on 
between  the  apostle  and  the  Jew  ;  and  it  will  make  the  sub- 
jects still  more  clear  to  assign  to  each  his  respective  part. 
The  Jew  asks  a  single  question,  which  is  contained  in  the  1st, 
and  part  of  the  2d  verses.  And  the  apostle's  answer  takes  up 
the  rest  of  the  chapter. 

Verse  1.  Jew. — What  shall  we  then  say  that  Abraham, 
our  father  as  pertaining  to  the  flesh,  hath  foundl]  The 
Kara  (raoKa,  pertaining  to  the  flesh,  must  here  refer  to  the 
sign  in  Abraham's  flesh,  viz.  his  circumcision  :  on  which  the 
Jew  would  found  his  right  to  peculiar  blessings.  That  this  is 
the  meaning  of  Kara  aapxa,  according  to  the  flesh.  Dr.  Taylor 
has  proved  by  a  collation  of  several  ecriptures,  which  it  is  not 
necess.iry  to  produce  here.  We  may,  therefore,  suppose  the 
Jew  arguing  thus :  But  you  set  your  argument  on  a  wrong  foot- 
ing, viz.  the  corrupt  state  of  our  nation  ;  whereas  we  hold  our 
prerogative  above  the  rest  of  mankind,  from  Abraham,  who 
is  our  father  :  ajid  we  have  a  right  to  llie  blessings  of  God's 
peculiar  kingdom,  in  virtue  of  the  promise  made  lo  him  :  his 
Justification  is  the  ground  of  ours.  Now  wliat  shall  we  make 
of  his  case,  on  your  principles  '.'  Of  what  use  was  hie  obedi- 
ence to  Ihe  laic  of  circumcision,  if  it  did  not  give  him  a  right 
to  the  blessing  of  God  1  And  if,  by  his  obedience  lo  that  law, 
32 


7  Saying,  f  Blessed  are  they  whose  iniquities  are  forgiven, 
and  whose  sins  are  covered. 


8  Blessed  is  the  man  to  whom  the  Lord  will  not  impute  sin. 

9  Cometh  this  blessedness  then  upon  the  circumcision  only, 
or  upon  the  uncircumcision  also  f  for  we  say  that  faith  was 
reckoned  to  Abraham  for  righteousness. 

10  How  was  it  then  reckoned  1  when  he  was  in  circumci- 
sion, or  in  uncircumcision  7  Not  in  circumcision,  but  in  un- 
circumcision. 

11  And  ^  he  received  the  sign  of  circumcision,  a  seal  of  the 
righteousness  of  the  faith  which  he  had  yet  being  uncircum- 
ci^d  :  that  h  he  might  be  the  father  of  all  them  that  believe, 

-f  P3a.39. 1,  a.--  Gon.  17. 10.— h  Luke  19  9.  Ver.  ia,I5. 


he  obtained  a  grant  of  extraordinary  blessings,  then,  accord- 
ing to  your  own  concession,  chap.  iii.  27.  he  might  ascribe  his 
justification  to  something  in  himself;  and,  consequently,  so 
may  we  too,  in  his  right ;  and  if  so,  this  will  exclude  all  those 
who  are  not  circumcised  as  we  are. 

2.  For,  if  Abraham  were  jttsttfied  by  works]  The  .Tew  pro- 
ceeds :  I  conclude  therefore,  that  Abraham  was  justified  by 
works,  or  by  his  obedience  to  this  law  of  circumcision  :  and, 
consequently,  he  has  cause  for  glorying,  Kavxrifia,  lo  eTuU 
in  something  which  he  has  done  to  entitle  him  to  these  bless- 
ings. Now,  it  is  evident  that  he  has  this  glorying,  and  con- 
sequently that  he  was  justified  by  works. 

Apostle. — But  not  before  God]  These  seem  to  be  the  apos- 
tle's words,  and  contain  the  beginning  of  his  answer  to  the  ar- 
guments of  the  Jew:  as  if  he  had  said — Allowing  that  Abra- 
ham might  glory  in  being  called  from  heathenish  darkness  in- 
fo such  marvellous  light;  and  exult  in  the  privileges  which 
God  had  granted  to  him.  Yet  this  glorying  was  not  before 
God,  as  a  reason  why  those  privileges  should  be  granted  ;  the 
glorying  itself  being  a  consequence  of  these  very  privileges. 

3.  For,  what  saith  the  scripture  ?]  The  scriptural  account  of 
this  transaction, Gen.  xv.  6.  is  decisive  ;  for,  there  it  issald,J4Aro- 
/mOT  believed  God,  and  it  was  counted,  cXoytoOri,  it  was  reck- 
oned tohim  for  righteousness ;  CIS  iiKainaxwrtv,  for  justification. 

4.  Now  to  him  that  worketh  is  t/ie  reword  not  rec/coned  of 
grace,  but  of  debt.]  Therefore,  if  Abraham  had  heenjusti- 
fied'hy  works,  the  blessings  he  received  would  have  been  given 

to  him  as  a  reward  for  those  works  ;  and  consequently  his  be- 
lieving could  have  had  no  part  in  his  justiftation  ;  and  his 
faith  would  have  been  useless. 

5.  But  to  him  that  worketh  not]  Which  was  the  case  with 
Abraham,  for  he  was  called  when  he  was  ungodly,  i.  e.  an 
idolater;  and,  on  his  believing,  was  freely  justified  :  and,  as 
all  men  have  sinned,  none  can  be  justified  by  Jror^s  ;  and 
therefore,  justification,  if  it  take  place  at  all,  nuisttake  place 
in  behalf  of  the  ungodly,  forasmuch  as  all  mankind  are  such. 
Now,  as  Abraham's  state  and  mode,  in  which  he  was  justified, 
are  the  plan  and  rule  according  to  which  God  piuposes  to 
save  men  ;  and  as  his  state  was  ungodly,  and  the  mode  of  his 
justification  was  by  faith  in  the  goodness  and  mercy  of  God  ; 
and  this  is  precisely  the  state  of  Jetcs  and  Gentiles  at  pre- 
sent :  there  can  be  no  other  mode  of  justification  than  by  faith 
in  that  Christ  who  is  Abraham's  seed  ;  and  in  whom,  accord- 
ing to  the  promise,  all  the  nations  of  the  earth  are  to  be  blessed 

it  is  necessary  to  observe  here,  in  order  to  prevent  confu- 
sion and  misapprehension,  that  although  the  verb  itKaioco  has 
a  variety  of  senses  in  the  New  Testament,  yet  here  it  is  to  be 
taken  as  implying  the  pardon  of  sin  ;  receiving  a  personin- 
to  the  favour  of  God.  See  these  different  acceptations  cited 
in  the  note  on  chap.  i.  ver.  17.  and  particularly  under  No.  7. 
It  is  also  necessary  to  observe,  that  our  translators  render  the 
verb  XuyiCofiat  differently,  in  different  parts  of  this  chapter 
It  is  rendered  counted,  ver,  3,  5.  reckoned,  ver.  4,  9,  10.  tto- 
puted,  ver.  6,  8,  11,  22,  23,  and  24.  Reckoned  is  probably  the 
best  sense  in  all  these  places 

6.  Even  as  David  also,  &c.]  David,  in  Psal.  xxxii.  1,  2. 
gives  us  also  the  true  notion  of  this  way  of  justification,  i.  e. 
by  faith,  without  the  merit  of  works,  where  he  says— 

7.  Blessed  are  they  whose  iniquities  are  forgiven]  That  is, 
the  man  is  truly  Aop^y  whose  iniquitie-s,  ai  avofiiat,  his  trans- 
gressions of  the  law,  are  forgiven  ;  for  by  these  he  was  ex- 
posed to  the  most  grievous  punishment.  H7io.'.r  sins  at  aftap- 
rial,  his  innumerable  deviations  from  the  strict  rule  of  truth 
and  righteousness,  ore  coce7erf,  entirely  removed  out  of  sight, 
ami  thrown  into  oblivion.  See  the  meaning  of  the  word  sin, 
in  the  note  on  Gen.  xiii.  13. 

8.  Blessed  is  the  man  to  whom  the  Lord  tcill  -not  impute  sin.) 
That  man  is  truly  happy,  to  whose  charge  God  does  not  reckon 
sin  :  that  is,  they  alone  are  happy  who  are  redeemed  from  th« 
curse  of  the  law,  and  the  consequence  of  their  ungodly  life, 
by  liaving  their  sins  freely  forgiven,  tlirough  the  mercy  of  God. 


Tne  promise  of  salvation  is  made 

though  they  be  not  circumcised  ;  that  righteousness  might  be 
imputed  unto  them  also  :  * 

12  And  the  father  of  circumcision  to  them  who  are  not  of 
the  circumcision  only,  but  wlio  also  walk  in  the  steps  of  that 
faith  of  our  father  Abralrain,  whicli  he  had  beine  vet  uncir- 
CUiTirised.  *■   "      "'"-" 

13  For  the  promise  that  he  should  bo  the  i  heir  of  the  world 
fco*  not  to  Abraham  or  to  his  seed  through  the  law;  but  through 
the  righteousness  of  faith.  ""s- 

■.';g'^^?;J^9°^.?l^^!^"?'i^^«7'C'-  3  ^■'^^■■3.  3)...7.B,  ,0,  ...    .  cor. 

9.  Cometh  this  blessedness— upon  the  circumcision  only! 
The  wotAuovov,  only,  is  very  properly  supplied  by  our  trans 
lators,  and  indeed  is  fminrl  in  a,>i.,o  o»^V>Vi„r,t   m^:;; i  :. 


CHAPTER  IV. 


to  the  Gentiles  throuffh  Abraham. 

v',tH''"'"'i\'/  ""^y  ^''"''''  '"'^  "•"  "'e  law  he  h^rs,  faith  is  i^ 
void  and  the  promise  made  of  none  effect : 

M;vrrrrra,;5,.i:r[or''''''"^"''''  '"'•^^'^^'-^ "° '-«'«. 

li>  Therefore  it  is  of  faith,  that  it  might  4e  "by  crace-  "  to 
the  end  he  promise  miglit  be  sure  to  all  the  seed  ■  notto  tha^ 
only  which  IS  of  the  law,  but  to  that  also  which  is  of  Uie  faUh 
of  Abraham  ;  "  who  is  the  father  of  us  all 

17  (As  it  is  written,  p  I  have  made  thee  a  father  of  many  na- 

9  9"'-?n''e'i^.5'''"*"°"'°'"-^'«'"8.»'-"  OlSa-o  I«l.hr„.2.  ch.p. 

covenant   in  which  the  Gentiles  are  included.    This  is  an  nn~ 
foun^t h'elr '^'^'^'°"  ■  -"'  """'.  -  "-  point. X'everVo": 


lators,  ancfimi^e^i-^'i^Jnd^i};  si;me^Se„?^'a^n  "^^^It^ 

SSti!:is'^e^^^;:;,r't';iy';;ar^r «r^;:d"?r;^;^  ^.X:!^^::^::^^'i ^"r'fA^ "^^ ^^irof.he ../., 

way,  be  essential  to  happiness ;  and  David  say.s  it  is  so  :  t  en  who.r  hr,neTc^?,f  rl/^^^      'm"  ''  ^^  •'""  '"^•'"""  '^'"''S^ 

IS  It  the  privilege  of  the  Jews  exclusively?  this  cannot  be  world  to  ho  h  )«L  «nH  r'.^v"'''    "«,  <■-""""  "'"cated  to  the 

for  as  It  is  by  the  mere  mercy  of  God,  through  faith,  the  cir-  Ae  wai  Tu^mldlZ  .TA   /  ""  f '  *"^  ^^"^  ""»"  «^''  *"  which 

cumasion  cannot  even  claim  it.     KM  if  God  ofPer   t    o  Uie  all  m^n^s hS.xner,  M^^  """'".^  ^wording  to  which 

circumcision,  not  because  they  have  been  ohedient,  for  they  sen^d  aVr.vin^*^lf,hP  ..J'/T'"^'     ^'^''aham  is  here  repre 

also  have  sinned,  but  because  of  his  mere  mercy     tLlJf  tance:  becmTe  if  ,     ' J^l'l?'^!?  . "  ''""  .=»«  '"«  '"heri- 


also  have  sinned,  but  because  of  his  mere  mercy  ■  then  of 
course,  the  same  blessedness  maybe  offered  to  lUe  Gentiles 
who  believe  in  the  Lord  Jesus.  And  this  is  evident :  for  ,re 
say,  following  our  own  scriptures,  that  faith  was  reckoned  to 
Abraham  for  righteousness:  he  had  no  merit,  he  wns  an 
Idolater;  but  he  belieredin  God,  and  hisfaith  was  reckoned 
\?,-  !!!.\\  ^if  ./'*•'"<«''""'".  '>'  reference  to  his  justificalion  ;  he 
biouglit/ajM,  when  he  ooiild  not  bring  tror/cs ;' imii  God  ac- 
cepted h,s  fiilh  in  the  place  of  ol.edience;  and  this  became 
the  instrumental  cause  of  his  justification 

^JsAh^^I"  "'"^''  "'V  ';*f^«"«'/'l  In  wiiat  circumstances 
was  Abraham,  when  tins  blessing  was  bestowed  upon  himi 
When  he  was  circumcised,  or  lie/ure? 

^o'^"'  ''\  ^'''"'^"icision,  but  in'uncircumcision.]  Faith  was 
reckoned  to  Abraham  for  justilication,  as  we  read  Gen.  xfe 
K  "'l''^,^^^  "le  note,)  hut  circiuiicision  was  not  instituted  till 
about  fourteen  or  fifteen  years  after.  Gen.  xvii  1  &c  f  r 
fi^l  T"f  '■''5='^"'"<'^'  t"  Abraham  for  righteousness  or  iuslillca- 
t^on,  at  leas  one  year  before  Ishma?l  was  born  ;  compare 
Cen'  v^.  ^'1-^  *^'i  ^S'-^''.""'^-''s  birth,  he  was  86  yeais  of  agp! 
wa,n  ;  ^*K"'',"'  "nn  '"Stitution  of  circumcision,  Ishmae 
sle  Dr.'  TayZ  '      ^""^^  old.-See  Gen.  xvii.  24,  25.  and 

fSoV'.r'ifn'!  ^?  JP^i'^^d  >'[e  sign  of  circumcision,  a  seal,  &c.] 
thl  f     ^  oierfie'Jce  to  thf  law  of  circumcision,  from  being 
he  1  vLson  of  his  justification,  tliat  he  not  only  recoived  t  if 
justilication  6?/bre  he  was  circumcised:  but  he  received      e 
fgt  of  circumcision,  as  a  seal  of  the  pirdon  which  he  had 
6e/-o>e  actually  received.     And  thus  he  became  iCtather  th 
great  head  and  representative  of  all  Ihem^at  believe     p-r 
t.cularly  the  Gentiles,  who  are  now  in  precisely  thesame'sr  te 
ne,Y.'r'  '^'"■•■""""  "■"^'  ^^■'><^"  h«  '••^'^'^'^'^'l  the  monfyTf  g;  d 
bfshed  wiff  P*?  ■■'',  ^^>'^^Dr.  Taylor,  that  the  covenant  estai 
Gen  xii    o  V^^i  -V'^r-  V"'  ^-l^-  is  the  same  with  that 
uen.  xu.  2,  J,  and  xv.  5,  Ac.  for  circumcision  was  not  a  seal 
Ahf,">,^  "«'''^,'-a««,  butof  thejustificuiou  and  pro;nise  vvhfrh 
Abraham  ha,l  received  before  he  was  circumcised  :  and     hat 
justu  cation  and  promise  included  the   Gospel   covenant    in 
m  «  .h»  «  are  now  interested.     t<t.  Paul  refprs  to  this  G.^lat. 
II.  8.  the  Scripture  foreseeing  that  God  woul.l  justify  us  hea 
thens,  through  faith,  preached  before,  the  Gospel  uIioaZI- 
ham  ;  saying,  m  thee  shall  all  nations  he  blessed.    The  whole 
of  the  apostle's  argument  in  this  4lh  chapter  to  the  Uornaus 
proves  that  we,  believing  Gentiles,  are  the  seed  of  Abraham  • 
to  whom,  as  well  as  to  hiin.self,  the  promise  was  made;  ami 
that  the  prornise  made  to  him,  is  the  same,  in  effect,  as  tl  a 
promise  which  is  now  made  to  us;  consequently,   t  is  the 
Abrahamic  r-ntrpn.int   in  .iri.i^i.  ...„  _._.  ?  .•"         °      '- 


Abrahamic  covenant  in  which  we  now  stantf;  and  any  nr-ni- 
inent  laken  from  the  nnture  of  that  covenam,  and  Rppliedto 

dent  from  this  llth  verse,  as  well  as  from  Gen.  xvii  l_li 
that  arcumcsion  was  a  seal  or  sign  of  the  Gospel  covenant 
in  which  we  now  sUind.     Set:  Taylor.  >-">«-uaiii 

There  is  nothing  more  common  in  the  Jewish  writers  than 
the  words  n^K  oth,  sias;  and  an^n  chotham,  seal:  a/s  "n" 
fymg  the  maj*  in  the  flesh,  by  the  rite  of  circumcision  see 
""  ^"'"•."'..  ,1^-.,''°"*''  ^'""-^-  *■"'■  41  col.  R-1.  has  the" 
words:  .\nd  God  set  a  mark  upon  Cain  ;  this  mark  was  the 
atgn  of  the  covenant  of  circumcision.  Taroum,  Cint  iii  8 
the  seo7  of  circumcision  is  in  vour  flesh;  as  Abraham  wis 
«ea/ed  in  the  flesh.  Yalcut  RnBs.Ni,  fol.  64.  .iM.eph  did  not 
defile  the  sign  of  the  holy  covenant;  i.  e.  he  did  not  commit 
adultery  wiih  the  wife  of  Potiphar.     I.ibrr  Cosr;,  nirt  i  c   ir, 


ta..e;  because^,,  A»;;rail  na.o^s  of  t^'Zth\^\i^^: 

A^Z^nif^:^^':'":;:, '°  ^'^'""-  •^•^■"8  ■■"■  '"teres'ted  fnlhe 
Am  atanuc  covenant,  and  every  person,  now  that  the  rove 
nant  is  fully  explained,  has  the  pVivileg'e  of  claiming  iu°tfi 
cation  through  fifth,  by  the  blooS  of  the  Kamb,  h  vlAue  of 
this  original  grant.  '       vinue  oi 

14.  /'or,  if  they  which  are  of  the  law  l,e  heirs\  If  the  Jews 
only  be  heirs  of  the  promise  made  to  Abraham,^  and  tharon 

he  pound  of  pnor  obedience  to  the  law ;  then  faith  is"nads 

to  fiuJ'i?^;:;^  "/"'=''=  "'^'^'^'^P-omi:-'.  wh/d.  wa^  made 
10  laitn,  IS  made  of  none  effect. 

15.  Because  the  law  worketh  wrath]  For  law,  vouoc  „„» 
law  or  rule  of  duty.    No  law  makes  provision  for  he^xercisc 

d  slt^^i,  "'"  A  ""'"■^■*"'  ""■^"'■'  'Pr"'''  P»'">/""e«<  ?o.  the 
a  sob.dieiit  Law  necessarily  subjects  the  tran.sgressor  to 
punishment; /or  where  no  law  is,  where  no  ruleofdut.Z 
enacted  and  acknowledged,  there  is  no  transgression  -and 

we«r  fo,  there  is  no  law  to  enforce  it.  But  the  Jews  have  a 
aw  which  they  have  broken;  and  now  they  are  exposed  to 
danfr^n^  ^'"ctions  of  that  law  ;  and  if  the  promises'J.f  p«r? 
don  without  the  works  of  the  law,  do  not  extend  to  them  they 
must  be  finally  miserable;  because  they  have  all  broken  the 
law,  and  the  law  exacts  punishment.  This  was  a  home  stroke  • 
anil  the  argument  is  unanswerable.  ' ' 

16.  Therefore  it  is  offaith,  that  it  mightbe  by  grace]  On  this 
account  the  promise  fs  mercifully  grounded,  not  on  ohediema 
to  a  law,  hut  on  the  infinite  goodness  of  God.  and  thus  the 
promise  IS  sure  to  all  the  seed,  to  all,  both  Jews  and  Gentiles 
who,  hehevmg  m  Christ  .Ipsus,  have  a  right  lo  all  the  bless! 
mgs  contained  in  the  Abrahamic  covenant.  All  the  seed  ne- 
cessarily c-r,.nprehenils  all  mankind.  Of  the  tientiles  there 
hrw-Vf/^""."','  fo'-«'ie,P'0'"ise  was  given  to  Abraham  while 
he  was  a  Gentile;  and  the  salvation  of  the  Jews  may  be  in! 
forred  because  they  all  sprang  from  him,  after  he  became  an 
?,ilh?f^''/'"  "??"''•"?*'  or  justification  which  is  received  by 
nV-  'V-  ^']^  ''f  '*  ""'Jather  of  us  all.,  both  Jews  and  Gentile^ 
Dr.  Taylor  Has  an  excellent  note  on  this  vet^e  -^  Jle  e  " 
says  he  ,t  should  be  well  observed  that/a,//,  and  «Toce  do 
mutually  and  necessarily  infer  each  other  For  the  /are  and 
favour  of  God,  in  its  own  nature,  requires  faith  in  us  ad 
faith,  on  our  part,  in  its  own  nature,  supposes  the  grace  ovfa- 
vour  of  God.  If  any  blessing  is  the  git^  of  God,  irrorder  to 
influence  our  temper  and  behaviour ;  then,  in  the  ve^  nature 
of  hings.  It  IS  necessary  that  we  be  sensible  of  this  blessine 
and  persuaded  of  the  grace  of  God  that  bestows  it ;  oti  erwis^e 
It  IS  not  possible  we  shm.ld  improve  it.    On  the  otl  ei  S Tf 

faith   in    tip    (rnnHnoco    />f   n^A    r..;.u .    .  .  .      ■i«"tu,    ll 


faith  in  the  goodness  of  God  with  regard  to  any  bh'ssing '  i 
the  principle  of  our  religious  hopes  and  action;  th.>n  it  fol 
lows  that  the  blessing  is  not  due  in  strict  justice,  nor  on  the 
foot  of  law,  hot  Ihat  it  is  the  free  gift  of  di'vine  go'odne°s  If 
nir,^  Zn^'°•  -'^'';"''i3'"  «"d  ''*s  seed  be  of  faith  on  their 
^aith  *!,,'/  '^"/,f''^e  on  the  part  of  God.  And  it  is  of 
■Cn  nf, hi  ^  ""S'"''^''!/ffrace:  grace  being  the  mere  good 
m  Irl.!!  i^"",'"''  ;^-  ^'"^  J"'^  "P*^"  'o  3ll  whom  he  chooses  to 
rnake  the  objects  of  it  ;  nnd  the  divine  wisdom  appointed/a,VA 
to  be  the  condition  of  the  promi.se;  because /a,7A  is,  on  our 
p.iit,  tne  most  simple  principle,  hearing  an  exact  correspond- 
ence to  grace,  and  reaching  as  far  as  that  can  e.xlend  ;  that  so 
ine  nappy  ertects  of  the  promise  might  extend  far  and  wide 
take  in  the  largest  compass,  and  be  confined  to  no  condition' 
uut  wtiat  IS  merely  necessary,  in  the  nature  of  things." 

17.  As  It  ts  wntlen,  I  have  made  thee  a  father]  That  Abra- 
ini's  hoino  .1  r.>i>,».  _<• ■_•        .    .'       .     ..      '" 


p.  70.  Circumcisi.m  is  a  divine  sign  which  God    as  placed  on  ham's  hPin»,r>h"''  r  *""*  """^^  ""^  a  father]  That  Abra- 

the  member  of  concupiscence,  to  the  end  that  we  may  over  vennm  nf^^/"'T  "^ '"^^"y  "ations.  has  relation  to  the  co- 

oome  evil  desire.      Shemoth  Rabba    sect,  xii    fol    IIS    \V  rT/  ?i          °^  '""'^''  "''"'  '•'■">  '"ay  be  seen  Gen.  xvii.  4,  5. 

shall  not  eat  the  pass.overunl'ssthe%EATo?  Abraham  t,P  in  fftfn'  "'"  '"."'"''"'  '•'  '""^  '*«".  ""d  thou  shall  be  afather 

your  flesh      Yotcia  fiuh^nl    ol.  .36    G^  sa  d  to  A  Iriham    I  ^,r"  m  ^T,  T"'  """V  1^']"  "VT"'  """  '""''  ^''"""^ 

wil  seal  thy  flesh.     Sohar  Levil.  fol  6.  Abraham  wals  sea  'ed  nf,nZ'..J^,'^^  "^"'^  H"^"  ''^  '"""^'^  Abraham./or  afather 

with  the  holy  seal.    See  Schoeti^en           °     ' '  "  "'^   ^'-'"'  "*  ?[  "'""V.  "']l>ons  have  I  made  thee,  i.  e.  he  was  constituted 

r«%4;/t'^"'f'',7-(/'''-"'"^'^-'''"l  n^!« also  the  Ae„rf and    G.^lmatfh.^-'Vifthtr  '^  "'"""  °' '''"  '""''""''  ""^'""^ 
«K;«;';;.;^'o}'y:;,;i;;,r.'';;^V,?;r;,;'Vo^^!^^  <^'f.-',''0  9uicln.lTt,,edead,&c..]    Godis.hen,ostpro. 

faith  only,  and  not^y  the  S-^,/.,"  ;  X  /L     for  Ih  I  u^    ,^^     f  ■■/ "' ■'^''  "^  i'"^'  ''".^  dependance ;  for  being  almighty,  ft,^. 
faith  that  Abraham  had,  before  .eVceiv"d^circu^  So  '  Ih';'",/ /T'^/'-^'"''''!  !^!  """  •'^^"  '^^'^'^  "'«  dead  to  life; 

that  the  Jews,  to  be  saved  mn^Lirj      .u^u'u'    '^°  •  ""''  '""  '***^  Ihmg^  which  be  not,  as  though  t/iev  were     Ha 
Vol.  Vi.  '      E  Abrahamic  ■  is  the  Creato,;  he  gave  ie.n^  when  there  ^Jnon^fhe  cTn 


Ahraham' s  Jaith  was  imputed 


ROMANS. 


to  hivifor  righteousnest 


tions.)  ibefoi-e  him  whom  he  believed,  even  God,  who 
qnickeneth  the  dead,  and  calleth  those  '  things  which  be  not 
as  though  they  were.  ,  ...         •  u.  . 

18  Who,  against  hope,  believed  in  hope,  that  he  might  be- 
come the  father  of  many  nations,  according  to  that  which  was 
spoken,  '  So  sliall  thy  seed  be. 

19  And  bein"  not  weak  in  faith,  "  he  considered  not  his  own 
body  now  dead,  when  he  was  about  one  hundred  years  old, 
neither  yet  the  dcadness  of  Sarah's  womb  : 

20  He  staggered  not  at  the  promise  of  God  through  unba- 


ns infallibly  assure  the  existence  of  those  things  which  are 
not,  as  if  they  were  already  actually  in  being.  And  on  this 
account,  he  can  never  fail  of  accomplishing  whatsoever  he 
has  promised. 

18.  Who,  against  hope,  believed  in  hope]  The  faith  of  .Abra- 
ham hwe  an  e.xact  correspondence  to  the  power  and  never- 
failing  faithfulness  of  God  :  for  though,  in  the  ordinary  course 
of  things,  he  had  not  the  best  foundation  of  hope,  yet  be  be- 
lieved that  he  should  be  the  father  oftnany  nations,  accord- 
ing to  that  which  was  spoken  :  namely,  that  his  posterity 
should  be  like  the  stars  of  heaven  for  jnultitude,  and  like  the 
dust  of  the  earth. 

19.  //e  i-onsidered  not  his  own  body  now  dead]  He  showed 
at  once  the  correctness  and  energy  of  his  faith  :  God  cannot 
lie ;  Abraham  can  believe.  It  is  true,  that,  according  to  the 
course  of  nature,  he  and  Sarah  are  so  old  that  they  cannot 
have  children  ;  but  God  is  almighty,  and  c:tn  do  whatsoever 
he  will,  and  will  fulfil  his  promise.  This  was  certainly  a  won- 
derful degree  of  faith;  as  tlie  promise  stated  that  it  was  in  his 
po^lfrity  that  all  tlie  nations  of  the  eartli  were  to  be  blessed  : 
tliat  he  had,  as  yet,  no  child  by  Sarah  ;  that  he  was  100  years 
old;  that  Sarah  was  90  ;  and  that,  added  to  the  utter  improba- 
bility of  her  bearing  at  that  age,  she  liad  ever  been  barren  be- 
fore. All  these  were  so  many  reasons  why  he  should  not  cre- 
dit the  promise  ;  yet  he  believed :  therefore  it  miglit  be  well 
said,  ver.  20.  that  he  staggered  not  at  the  promise,  thougli  eve- 
ry thing  was  unnatural  and  improbable  ;  but  he  was  strong 
in  faith,  and  by  this  almost  inimitable  confidence,  gave  glory 
to  God.  It  was  to  God's  honour,  that  his  servant  put  such  un- 
limited confidence  in  him  ;  and  he  put  this  confidence  in  him 
on  tlie  rational  ground  that  God  -was  fully  able  to  perform  what 
he  had  promised. 

21.  And  being  fully  persuaded]  nAi7p')(topi)(i£i?,  his  mea- 
tare,  his  soul  was /mH  of  confidence,  that  the  truth  of  God 
bound  him  to  fulfil  his  promise  ;  and  his  power  enabled  him 
to  do  it. 

22.  And  therefore  it  was  imputed  to  him  for  righteousness.] 
The  verse  is  thus  paraphrased  by  Dr.  Taylor.  "  For  which 
reason  God  was  graciously  pleased  to  p/nce" his  faith  to  his  ac- 
count ;  and  to  allow  liis  fiducial  reliance  upon  the  divine  good- 
ness, power,  and  faitlifulness,  for  a  title  to  the  divine  blessing, 
which,  otherwise,  having  been  an  idolater,  he  had  no  right  to." 

Abraham's  strong  faith  in  the  promise  of  tlie  coming  Sa- 
viour, for  this  was  essential  to  his  faith,  was  reckoned  to  him 
for  justification  :  for  it  is  not  said  that  any  righteous neis,  ei- 
ther  his  orcn,  or  that  of  another,  was  in\putpd  or  rerkoned  to 
liim  for  justification  ;  but  i/,  i.e.  his  faith  in  God.  Ilis  faith 
was  fully  persuaded  of  the  most  merciful  intentions  of  God's 
goodness;  and  this,  which,  in  efTect,  laid  hold  on  Jesus  Christ, 
the  future  Saviour,  was  the  means  of  his  justification  ;  being 
reckoned  unto  him  in  the  place  of  personal  righteousness,  be- 
cause it  laid  hold  on  the  merit  of  Him  who  died  to  make  an 
atonement  for  our  offences,  and  rose  again  for  bur  justifica- 
tion. 

23.  Now,  it  was  not  written  for  his  sake  alone]  The  fact  of 
Abraham's  believing  and  receiving  salvation  through  that 
faith,  is  not  recorded  as  a  mere  circumstance  in  the  patriarch's 
life,  intended  to  do  him  honour:  see  below. 

24.  But  for  us  also]  The  mention  of  this  circumstance  has 
a  much  more  extensive  design  than  merely  to  honour  Abra- 
ham. It  is  recorded  as  the  model,  according  to  which  God  will 
eave  both  Jews  and  Gentiles  :  indeed  there  can  be  no  other 
way  of  salvation  ;  as  all  have  sinned,  all  must  either  be  saved 
by  faith  through  Christ  Jesus  ;  or  finally  perish.  If  God, 
therefore,  will  our  salvation,  it  must  be  by  faith  :  and  faith 
contemplates  his  promise,  and  his  promise  comprehends  the 
Son  of  his  love. 

25.  W)u>  iBas  delivered  for  our  offences]  Who  was  deliver- 
ed up  to  death  as  a  sacrifice  for  our  sins  ;  for  in  what  other 
way,  or  for  what  other  purpose,  could  He  who  is  innocence 
itself,  be  delivered  for  our  offences  1 

And  was  raised  again  for  our  justification.]  He  was  raised 
that  we  might  have  the  fullest  assiirance  that  the  death  of 
Christ  had  accomplished  the  end  for  which  it  took  place ;  viz. 
our  reconciliation  to  God,  and  giving  us  a  title  to  that  eternal 
life,  into  which  he  has  entered  and  taken  with  him  our  human 
nature,  as  the  first-fruits  of  the  resurrection  of  mankind. 

1.  From  a  careful  examination  of  the  divine  oracle.s,  it  ap- 
pears that  the  death  of  Christ  was  an  atonement  or  expiation 
lor  the  sin  of  the  world  :  For  him  hath  God  set  forth  to  be  a 
PROPITIATION  through  FAITH  in  HIS  BLOOD,  chap.  iii.  25.  For, 
vhen  we  were  yet  without  strength,  in  due  time,  Christ  died 
*0R  the  UNGODLY,  chap.  V.  6.  And  when  tee  tcere  enemies 
ye  were  reconciled  to  God  by  the  death  of  his  Son,  ver.  10. 
tn  tehom  wi  have  bsobmftion  through  his  blood,  the  for- 
34 


lief ;    but  was  strong  in  faith,  giving  glory  to  God. 

21  And  being  fully  persuaded  that,  what  he  had  promised, 
V  he  was  able  also  to  perform. 

22  And  therefore  it  was  imputed  to  him  for  righteousness. 

23  Now,  "  it  was  not  written  for  his  sake  alone,  that  it  was 
imputed  to  him  ; 

24  But  for  us  also,  to  whom  it  shall  be  imputed,  if  we  believe 
'■  on  him  that  raised  up  Jesus  our  Lord  from  the  dead  ; 

25  y  Who  was  delivered  for  our  offences,  and  •  was  raised 
again  for  our  justification. 


GivE.vEss  of  SINS,  Eph.  i.  7.  Christ  hath  loved  us,  and  given 
HIMSELF  FOR  US  an  OFFERING  and  a  SACRIFICE  to  Godfor  a 
sweet-smelling  savour,  ibid.  chap.  v.  2.     In  whom  we  have 

redemption  through  his  BLOOD,  the  FORGIVENESS  o/'siNS  ;   <'ol. 

i.  14.  And  harivg  made  peace  through  the  blood  of  his 
CROSS,  in  the  body  of  his  flesh  through  death,  ib.  ver.  20,  22. 
WAo  GAVE  HIMSELF  "a  RANSOM/or  a//,  1  Tim.  ii.  6.  Who  gavb 
HIMSELF  FOR  US,  that  he  might  redeem  MS  from  all  iniquity. 
Tit.  ii.  14.  By  which  will  ice  are  sanctified,  through  the  of- 
fering of  the  body  of  Jesus  Christ,  Heb.  x.  14.  So  Christ 
was  once  offered  to  bear  the  sins  of  many,  Heb.  ix.  ^. 
See  also  Eph.  ii.  13,  16.  1  Pet.  i.  18,  19.  Rev.  v.  9.  But  it 
would  be  transcribing  a  very  considerable  part  of  the  New 
Testament,  to  set  down  all  the  texts  that  refer  to  this  most  im- 
portant and  glorious  truth. 

2.  And  as  his  death  was  an  atonement  for  our  sins,  so  his 
resurrection  was  the  proof  and  pledge  of  our  eternal  life. 
See  1  Cor.  xv.  17.  1  Pet.  i.  3.  Eph.  i.  13,  14,  &c.  &c. 

3.  The  doctrine  of  justification  by  faith,  which  is  so  nobly 
proved  in  the  preceding  chapter,  is  one  of  the  grandest  dis- 
plays of  the  mercy  of  God  to  mankind.  It  is  so  very  plain 
that  all  may  co?nprehend  it ;  and  so  free,  that  all  may  attain 
it.  What  more  simple  than  this  ^  Thou  art  a  sinner ;  in  con- 
sequence, condemned  to  perdition ;  and  utterly  unable  to  save 
thy  own  soul.  All  are  in  the  same  state  with  thyself,  and  no 
man  can  give  a  ransom  for  the  soul  of  his  neighbour.  God, 
in  his  mercy,  has  provided  a  Saviour  for  thee.  As  thy  life 
was  forfeited  to  death,  because  of  thy  transgressions,  Jesus 
Christ  has  redeemed  thy  life,  by  giving  up  his  otcn ;  he  died 
in  thy  stead,  and  has  made  an  atonement  to  God  for  thy /ra«s- 
gressions ;  and  offers  thee  the  pardon  he  has  thus  purchased, 
on  the  simple  condition,  that  thou  believe  that  his  death  is  a 
sufficient  sacrifice,  ransom,  and  oblation  for  thy  sin  ;  and  that 
thou  bring  it  as  sttch,  by  confident  faith,  to  the  throne  of  God, 
and  plead  it  in  thy  own  behalf  there.  When  thou  dost  so, 
thy  faith  in  that  sacrifice  shall  be  imputed  to  thee  for  right- 
eousness ;  i.  e.  it  shall  be  the  means  of  receiving  that  salvation 
which  Christ  has  bought  by  his  blood. 

4.  The  doctrine  of  the  imputed  righteousness  of  Christ,  as 
held  by  many,  will  not  be  readily  found  in  this  chapter,  where 
it  has  been  supposed  to  exist  in  all  its  proofs.  It  is  repeatedly 
said  that  faith  is  imputed  for  righteousness ;  but  in  no  place 
here,  that  Christ's  obedience  to  the  moral  law  is  imputed  to 
any  man.  The  truth  is,  the  moral  law  was  broken,  and  did 
not  now  require  obedience  ;  it  required  this  before  it  was  bro- 
ken ;  but,  after  it  was  broken,  it  required  death.  Either  the 
sinner  must  die,  or  some  one  in  his  stead:  but  there  was 
none  whose  death  could  have  been  an  equivalent  for  the  trans- 
gressions of  the  world,  but  Jesds  Christ.  Jesus  therefore 
died  for  man  ;  and  it  is  through  his  blood,  the  merit  of  his 
passion  and  death,  that  we  have  redemption  :  and  not  by  his 
obedience  to  the  moral  law  in  our  stead.  Our  salvation  was 
obtained  at  a  much  higher  price.  Jesus  could  not  but  be  right- 
eous and  obedient ;  this  is  consequent  on  the  immaculate  pu- 
rity of  his  nature ;  but  his  death  was  not  a  necessary  co7ise- 
quent.  As  the  law  of  God  can  claim  only  the  death  of  a  trans- 
gressor, for,  such  only  forfeit  their  right  to  life  :  it  is  the  great- 
est miracle  of  all,  that  Christ  could  die,  whose  life  was  never 

forfeited.  Here  we  see  the  indescribable  demerit  of  sin,  that 
it  required  such  a  death  ;  and  here  we  see  the  stupendous 
mercy  of  God  in  providing  the  sacrifice  required.  It  is  there- 
fore, by  Jesus  Christ's  death,  or  obedience  unto  death,  that 
we  are  saved,  and  not  by  his  fulfilling  any  moral  law.  That 
he  fulfilled  the  moral  law,  we  know  ;  without  which  he  could 
not  have  been  qualified  to  be  our  Mediator  ;  but  we  must  take 
heed  lest  we  attribute  that  to  an  obedience  (which  was  the  ne- 
cessary consequence  of  his  immaculate  nature,)  which  be 
longs  to  his  passion  and  death.  These  were  free-will  ofler- 
ings  of  eternal  goodness,  and  not  even  a  necessary  conse- 
quence of  his  incarnation.  The  contrary  doctrine  is  supreme- 
ly dangerous. 

5.  This  doctrine,  of  the  imputed  righteousness  of  Christ, 
is  capable  of  great  abuse.  To  say  that  Christ's  personal  right- 
eousness is  imputed  to  every  true  believer,  is  not  scriptural  : 
to  say  that  he  has  fulfilled  all  righteousness  for  us,  or  in  our 
stead,  if  by  this  is  meant  his  fulfilment  of  all  moral  duties,  is 
neither  scriptural  nor  true.  That  he  has  died  in  our  stead,  is 
a  great,  glorious,  and  scriptural  truth  :  that  there  is  no  re- 
demption but  tlirough  his  blood,  is  asserted  beyond  all  con- 
tradiction, in  the  oracles  of  God.  But  there  are  a  multitude 
of  duties  which  the  moral  law  requires,  which  Christ  never 
fulfilled  in  our  stead,  and  never  could.  We  have  various  du- 
ties of  a  domestic  kind  which  belong  solely  to  ourselves,  in 
the  relation  of  parents,  husbands,  wives,  servaiits,  &c.  in 
which  relations  Christ  never  stood.    He  has  fulfilled  none  of 


The  doctrine  of  justification 


CHAPTER  V 


these  duties  for  us;  but  he  furnishes  grace  to  every  true  be. 
hever  totuini  them  toUod'sslory,  theedincation  of  his  neieh- 
bour,  and  his  own  eternal  profit.  Tiie  salvation  which  we  re- 
ceive from  God's  free  mercy,  through  Christ,  hinds  us  to  live 
inastrictconloruiityto  the  moral  taw  ;  that  law  wliich  pre 


hy  faith  stated. 

scrihcR  our  manners,  and  the  spirit  bv  wh^eirfhT^rii  TTT 
regulated  ;  an<)  in  which  thev  should  be  performed  He  Ih^ 
hves  not  ,n   the  due  perforn.ance  of  eveVv  Chr^,;  "VT.'"' 


THEREFORE,  "being  justified  bv  faith,  we  have  b peace 
with  (Jod  through  our  Lord  Jesus  Christ  : 
2"=  By  whom  iilso  we  have  acce.ss  by  faith  into  this  grace 
0  wherein  we  stand,  and  'rejoice  in  li.)pc  of  the  glory  of  God. 
3  And  not  only  so,  but  f  we  glory  in  tribulations  also:  e  know- 
ing that  tribulation  worketli  patience ; 

^V!?.'^"-  Juhn  16.33.   Ch.3.28,:».-b  Eph  a  14.     Col  I.SO -«  John  10  9  fe  14  fi 


NOTES— In  the  former  chapter,  the  apostle,  having  proved 
that  the  believing  Gentiles  are  justified  in  the  same  iv.iV  with 
Abraham,  and  are,  in  fact,  his  seed,  included  with  him  in  the 
Dromise  and  covenant;  he  judged  this  a  proper  place,  as  the 
Jews  built  all  their  glorying  upon  the  ^AraAom,c  covenant,  to 
produce  some  of  tliechief  of  those  privileg.>s  and  blessin^sin 
which  the  Christian  Gentile  can  glory,  in  consequence  of  his 
•ustification  by  faith.  And  lie  produces  three  particulars 
which,  above  all  olhere,  werp  adapted  lo  this  purpose  1  The 
hope  of  eternal  life,  in  which  the  law,  wiierein  the  Jew  elori- 
cd,  chap.  11.  17.  was  defective,  ver.  2.  2.  The  peisecut  ons 
and  sufferinss  to  which  Christians  were  exposed  ver  3  4 
and  on  account  of  which  the  Jews  were  greatly  preiudiced 
against  the  Christian  profession  :  but  he  shows  iLFuiTu?^ 
a  happy  tendency  to  establish  the  heart  in  the  hope  of  he 
Oospel.     3.  An  interest  in  God  as  our  God  and  Fathm  ■  a  Dr^ 

^lXionT;eV'ir.  ""  -'^"^  ^^'"'^^  ^''<'""^^-«  '"S"'y  "b^v'e  | 
n  J'll^"  "'W  «■■«.  ""^  Singular  privileges  belonging  to  the  Gos- 
pel state;  wherein  true  Christians  may  glor?,  as  rea  iv  be. 
longmg  lot/iem,  and  greatly  redounding,  if  diilyunde  stood 
and  unproved,  to  their  honour  and  l^nefi't.  7VV«r,  paT 278 
V  erse  1.  There/ore,  />eh,gjusli/ied,  h,jf.nth\  Theap.'.'tleSakes 

and  that  the  Gentiles  have  an  equal  title  with  the  Jpws  Jsalva- 
txon  t>yfaxth  And  now  he  p/oceeds  to  show  the  erects  m". 
duced  in  the  hearts  of  the  believing  Gentiles,  hy  this  doctrine 
}U  are  justified,  have  all  our  sin  pardoned  4/«'V/,  asthe 
.ns  rumcntal  cause;  for,  being  sinners,  we  have  no  wo?ks  of 
righteousness  that  we  can  plead. 

H'e  havepenre  trilh  God]  Before,  while  sinners  we  were 
inasLite  orenm.ry  with  Gnd,  which  Was  sufficiently  prov-ed 
by  our  re4e//,o«  against  his  authority;  and  our  transgression 
of  his  laws  ;  bii  now,  being  reconciled,  we  have  peace  with 
God.  Before,  while  under  a  sense  of  the  guilt  of  sin  we  had 
nothing  but  terror  and  dismay  in  our  own  consciences     now 

that  all  our  guilt  is  taken  away.  Peace  is  generally  the  fi m 
fruits  of  our  justification.  •>">  me  nist. 

hJi'rll'"''  ?'"■  '^"'■'^ /<-■*"■'  Christ]  His  passion  and  death 
being  the  sole  cause  of  our  reconciliation  to  God 

Z  Bi/w/iom  also]  We  are  not  only  indebted  to  our  Lord 
Jesus  Christ  for  the  free  and  full  panlon  which  we  have  re 
ceived;  but  our  cn"7.««„,ice  in  a  justified  state  depends  unon 
?o^e^,';re'^;h;r  o"f"^(?o=d^  *"  '^"^  '^-^'^^  ■  -'^  "'«  '-er^es^i^oli'^i 

M^l^j^^^rr^^hS'St'^e^-;;,^-^:^ 

approach  God;  and  it  is  only  through  him  that  the  privil'^e^s 
continued  to  us.  And  this  access  to  God,  or  intro^duc  ion  to 
the  Divine  presence,  is  lo  be  'onsidered  as  a  lasting  privi|p.xe 
We  are  not  brought  to  God  for  the  purpose  of  an  .n/erw/.r' 
but  to  remm,,  with  him  ;  to  be  his  housetiold ;  and,  bv  faith' 
to  behold  his  face,  and  to  wt.lk  in  the  light  of  his  counle: 

Into  this  grate]    This  ftate  ef  favour  and  acceptance 

M7)erein  tee  stand]  Having  firm  footing,  and  a  inst  title 
through  the  blc^d  of  the  Lamb,  to  the  full  salvation  of  God 

^.nd  rejoice.  Have  solid  happiness,  from  the  evidence  we 
nave  of  our  acceplnnre  with  Him. 

/n  hope  of  the  glory  of  Ood]  Having  onr  sins  remitted 
ana  our  souls  adopted  into  the  heavnlv  family,  we  are  be' 

ftZL?..  ^  '^  T)"  ''fcome  onr  erdless  inheriuince.  While 
femn/i^f  ^^V''^"^'^''"'"^'^'""^'  pririleges;  that  thev  have  the 
tranrt  K nA  ''"'?""  ''"'"'■  "''''  ^^eir  priests  have  an  en- 
mercvsen.  t'jfpM  "^"^'r  'TP'-^'senla  Ives,  carrying  before  the 
h^Hnir^  ..I^  K'"^r  "'^ '^''"'  "-^'''''■'  ^•iclims,\ye  e-xuU  in  he- 
tiLdh.^Z^  "y  -f**.'"  '^''""'"  «"  "'^  l^ivine  presence;  his 
thus  wrha.%  ^n'^'f ''",1  ""•■  sP'-i-k'-J  for  this  purp,«e:  and 
rues  &c  shrnXd  '  u^'''"''  '^**"'"'"y^  «"  that  theSe  Jewish 
»Sn.nT  in  th.  .S  "  ^  ^^  '"  the  peace  of  God  :  and  we  are 
»app7  in  the  enjoynient  of  that  p.kce  ;  and  hove  a  blessed 


t  f^"?  P'lt'ence,  experience;  and  experience,  hone  • 
££i&^r'irr^S?^^i^fe^i-S-- 

"C^^^tted^frthTungrdly"'''''^"'  ^"■^"^"'  '•"  •'^  '-e 
cVeatn|rrStil,';%^---P---^'''*- 

de^'c|;^?t;i,r  ^^tt^S'il  ^rs:tK^r"^f  -\ 

inetaphor  taken  from  refining  metals  wT  do  not  f=pe-.k 
thus  from  any  sudden  raptures,  or  extraonlinan-  srnsnt'^o?,. 
we  may  have  of  spiritual  joy  :  for  we  find  hat^th^  trn  w 
ions  through  whicT.  we  pa.ss  are  the  mea«s  of  exercis  n  n  i 
increasing  our  patience,  our  meek  forbearance  of  injur ie's  e 
Ti'JL'r ''"''°"'  ''*P«'-*e"«d,  on  acounl  of  the  fCp.V 
of  thp  ttlr  r"^*'  ''f.P«'-"""Cf]  A..v,^„.,,/„/<  proof  Ijy  ni„r 
^nH,Vr',°^?'''"''''''S'"n.  the  solidity  of  our  Christi.in  SI  . 
and  tlie  faithfulness  of  our  God.     In  such  cases  we  h-^^.-!       ' 

S'tp"?''^  "<■  P."«'"S  our  religion "otheVs/rand  by  every 
f,"l  1  ^''  '.'  receives  the  deeper  sterling  stamp.  T  heanostVp 
uses  here  also  a  metaphor,  taken  from  thepuriYwilrcZTl 
and  te.'Stingof  silvei  and  gold  'J:/'"B,rr.,i„i,ig, 

Experience,  hope]  For  we  thus  calculate,  that  he  who  h;... 
supported  us  in  the  past,  will  support  us  in  hose  wh  c  lin 'y 
ilT-,l.i  ''f:^  '^"i'^^''  received  so  much  spiritual  pnX^ 
by  means  of  the  suflTerings  through  which  we  hu-e  nlrl„^5 
I  rnTfh-  T  '"'^  P™«'  "1"""y  "y  '^"^^  which  are  ye,,„"come^ 
ceive  th/;^^''  prevents  us  from  tlreading  coming  trials"  we  re" 
t3thilr  "^  '^^""^^fgrnce,  and  find  that  all  thi  gs  work 
together  for  good,  to  them  that  love  God.  ^ 

.  5.  And  hope  maketh  not  ashamed]  A  hone  that  ■«  n,,t  .^ 
tionally  founded,  will  have  its  expectation  cut  off-  an  I  I-p^.' 
shanie  and  confusion  will  be  the  portion"  f  it^  possV^or    Ru 

ana  irutn  ol  God  ;  and  ourre  igioiis  exnerience  shovi-  ■  „..  ,u-.. 
^ropIl^Tc^:''"''''^  ''■•  "-exercis^eSirorwtnVrr'.'r 
Because  the  love  of  God  is  shed  abroad  in  our  hearts}  WV 
have  the  most  solid  and  convincing  testimony  of  God's  love 
o",r  heai^  '"Vri^r  °'  '' ^^ich 'he  has  cofnmunrcm'e.Uo 
ahr^aH     ,wr  ®'  f'^Xwai,  It  is  poured  out,  and  dilTuspd 

abroad;  I,  hng,  quickening,  and  invigoniting  all  our  o.m^,^ 


is  the  motn-e  of  our  oMience^  ^e'^^inci;i^  ;^n.;;^'^riic! 
'e  love  hiin  because  he  first  loved  us  :  and  wi 


ZlIZ         '^.l  '"^^-^  ■'■■'■  "— ^-^  "«  nrsi  lovea  us  :  and  w 
love  him  with  a  love  worthy  of  himself,  because  it  sor L^s 
from  him  :  it  is  his  o,rn  ;  ancf  every /ame  that  rises  from  this 
pure  and  vigorous  fire,  must  be  plelsing  in  his  si^ht      ,  " 
sumes  what  is  unholy;  refines  every  pL.i  on  anc?  «»"„>- 
suldnn^s  the  whole,  and  assimilates' M  to  itsHf   Td  we 
know  that  this  IS  the  Inve  of  God;  it  ditTe.^  tvidely  from  Tit 
that  IS  earthly  anA  sensual.     The  Holy  Ghost  con,f4  with  ft  ■ 
by  his  energy  It  is  diffused,  and  pervades  every  p-.rt ;  ^nd   LV 
his  hght  we  discover  what  it  is  ;  and  know  the  state  of  trace 
in  which  we  stand.     Thus  we  are  furnished  to  ev^eryS 
word  and  work  :  have  produced  in  us  the  mind  that  WjS  in 
<-hrist;  are  enabled  to  obey  the  pure  law  of  our  God  in  ita 
spiritual  sense,  bv  loving  him  with  alt  our  heart.. -^out  mind 
and  strength  /and  onr  neighbour,  anyamX  erfry  «n(//of  man! 
n.^  ourselres.   This  is,  or  ought  to  be,  the  common  experience 
of  every  genuine  believer  :  but,  in  addition  to  this,  the  orimi. 
uT  *"i'r.'-*tians  had,  sometimes,  the  miraculous  gifts  of  the 
Holy  !>pirit.-These  were  Men  needful:  and,  were  they  need- 
lul  now,  they  would  be  again  communicated. 

b.  tyjrwhen  we  were  yet  without  strength]  The  apostle 
having  pointed  out  the  glorious  state  of  the  believing  Gen- 
tiles,  takes  occasion  to  contrast  this  with  their  former  state- 
and  the  means  by  which  they  were  redeemed  from  it.  Their 
tonner  state  he  points  out  in/our  particulars  ;  which  may  be 
apnhed  to  men  in  general.  '' 

I.  They  were  aaSevcis,  without  strength:  in  a  weak,  dying 


ROMANS. 


Tlie  greatness  of  God^s  love, 

7  For  scarcely  for  a  righteous  man  will  one  die :  "yet  perad- 
venture  for  a  good  man^some  would  even  dare  to  die. 

8  But  ••  God  commendeth  his  love  toward  us,  in  that,  while 
we  were  yet  sinners,  Christ  died  for  US.  ^.    .,     j 

9  Much  more  then,  being  now  justified  p  by  his  blood,  we 
shall  be  saved  ■«  from  wrath  through  Imn. 

nInktSJS  Col  1  n  14— o.lohnS.  16.  tolS.  U.  lPeter3.18.  lJohn3.16.*4. 
9  "o  -p  Ch»P.  3  25.  2ph.  2.  13.  H.br.ws  9.  14.  1  John  1.  7.-q  Chapl.r  1.  18. 
lThM».1.10. 

■tate  •  neither  able  to  resist  sin,  nor  do  any  good ;  utterly  de- 
void of  power  to  extricate  themselves  from  the  misery  of  their 
situation.  _  ,,  ,  ...  ,  . 

II  They  were  aacfiw;,  ungodly :  without  either  the  worship 
or  knoicledge  of  the  true  God;  they  had  not  God  in  them; 
and,  consequently,  were  not  partakers  of  the  Divine  nature : 
Satan  lived  in,  ruled,  and  enslaved  their  hearts. 

III.  Tliey  were  aiiaprro'Xoi,  sinners,  ver.  8.  aiming  at  hap- 
piness, but  constantly  missing  the  mark,  which  is  the  ideal 
meaning  of  the  Hebrew  Nan  cliata ;  and  the  Greek  aiiaprauoi. 
See  this  explained  Gen.  xiii.  13.  And  in  missing  the  mark, 
they  deviated  from  tlie  right  way  ;  walki^d  in  tlie  wrong  way ; 
trespassed,  in  thus  deviating;  and  by  breaking  the  command- 
ments of  God,  not  only  missed  tlie  mark  oi  felicity,  but  expo- 
sed themselves  to  everlasting  misery. 

IV.  They  were  exBpot,  enemies,  ver.  10.  from  tx^oi,  hatred, 
enmity,  persons  who  hated  God  and  holiness ;  and  acted  in 
continual  hostility  to  both.  What  a  gradation  is  here !  1.  In 
our  fall  from  God,  our  first  apparent  state  is,  that  we  are  with- 
out  strength;  have  lost  our  principle  of  spiritual  pozcer,  by  lia- 
ving  lost  the  image  of  God,  righteousness  and  true  holiness, 
in  wliich  we  were  created.  2.  We  are  ungodly,  having  lost 
our  strength  to  do  good  ;  we  have  also  lost  all  power  to  wor- 
ship God  ariglit.  The  mind  wliich  was  made  for  God,  is  no 
longer  his  residence.  3.  We  are  sinners;  feeling  we  have 
lost  our  centre  of  rest,  and  our  happiness,  we  go  about  seek- 
ing rest,  but  find  none :  what  we  have  lost  in  losing  God,  we 
seek  in  earthly  tilings  ;  and  tlms  are  continually  missing  the 
mark,  and  multiplying  transgressions  against  our  Maker.  4. 
We  are  enemies:  sin,  indulged,  increases  in  strength;  evil 
ao/s  engender  fixed  and  rooted  habits;  the  mind,  everywhere 
poisoned  with  sin,  increases  in  averseness  from  good ;  and 
mere  aversion  produces  enmity ;  and  enmity,  acts  of  hostili- 
ty, fell  cruelty,  &c.  So  that  the  enemy  of  God  liates  liis  Ma- 
ker and  his  service,  is  cruel  to  his  fellow-creatures  ;  "  a  foe  to 
God,  was  ne'er  true  friend  to  man  ;"  and  even  torments  liis 
own  soul!  Though  every  man  brings  into  the  world  the  seeds 
of  all  these  evils';  yet,  it  is  only  by  groioing  up  in  him,  that 
they  acquire  their  perfection.  Nemo  repent?  fuit  furpissi- 
mus,  no  man  becomes  a  profligate  at  once ;  he  arrives  at  it  by 
Blow  degrees:  and  the  speed  he  makes  is  proportioned  lo  liis 
circumstances:  means  of  gratifying  sinful  pas^■ions,  evil  edu- 
cation, bad  company,  &c.  &c.  Tiiese  make  a  great  dirersity 
in  the  moral  states  of  men :  all  have  the  same  seeds  of  evil, 
nemo  sine  vitiis  nascitur,  all  come  defiled  into  the  world  ;  but 
all  have  not  the  same  opportunities  of  cultivating  these  seeds. 
Besides,  as  God's  Spirit  is  continually  convincing  the  world 
of  sin,  rigltteousness,  and  judgment ;  and  the  ministers  of 
God  are  seconding  its  influence  with  tlieir  pious  exhortations: 
as  the  Bihle  is  in  almost  every  house  ;  and  is  less  or  more 
heard  or  read  by  almost  every  person,  these  evil  seeds  are  re- 
ceiving continual /^/os^s  and  checks,  so  that,  in  many  cases, 
they  have  not  a  vigorous  growth.  These  causes  make  the 
principal  moral  differences  that  we  find  among  men;  though, 
m  evil  propensities,  they  are  all  radically  the  same. 

That  all  the  preceding  characters  are  applied  by  some  learn- 
ed men  to  tUeOentiles,  exclusively  as  such,  I  am  well  aware; 
and  that  they  may  be  all  applied  to  thera  in  a  natioiial  point 
of  view,  there  can  be  little  doubt.  But  there  a<-e  too  many 
correspondences  between  the  state  of  tlie  modern  Gentiles 
and  tliat  of  the  ancient  Gentiles,  to  justify  the  propriety  of 
applying  the  whole  as  fully  to  the/o7mer  as  to  the  litter.  In- 
deed the  four  particulars  already  explained,  point  out  the  nO' 
tvral  anil  practical  s^tSite  of  every  human  being,  previously  to 
his  regeneration  by  the  grace  and  Spirit  of  God. 

In  due  time  Christ  died  for  the  ungodly]  This  due  or  pro- 
per time,  will  appear  in  the  following  particulars  ;  I.  Christ 
was  manifested  in  the  flesh  when  the  world  needed  him  most — 
2.  When  the  powers  of  the  human  mind  had  been  cultivated 
to  the  utmost,  both  in  Greece  mul  Rome ;  and  had  made  every 
possible  effort,  but  all  in  vain,  to  find  out  some  efficient  scheme 
of  happiness— 3.  When  the  .lews  were  in  the  lowest  state  of 
corruption,  and  had  the  greatest  need  of  tlic  promised  Deliver- 
er— 4.  When  the  fulnes.^  of  the  time  came,  foretold  by  the 
^)rophets— 5.  When  both  .lews  and  Gentiles,  the  one  from  their 
jealousy,  fhe  other  from  their  learning,  were  best  qualified  to 
detect  imposture  and  to  ascertain  fact — 6.  In  a  word,  Oirist 
eame  when  his  advent  was  most  likely  to  promote  its  great  ob- 
ject, glory  to  God  in  the  highest ;  and  peace  and  good  will 
among  men.  And  the  success  that  attended  the  preaching  of 
Christ  and  his  apostles,  together  with  the  wide  and  rapid 
Bpread  of  the  Gospel,  all  prove  that  it  was  the  due  time,  Kara 
Katpov,  l\\i'.  proper  season  :  and  that  Divine  wisdom  was  justi- 
fied in  fixing  upon  that  time  in  preforence  to  all  others. 

Died  for   the  ungodly — YTrtp  a<jc/3tov  nniQave,  He  died,  in- 

BTBA.D  of  the  ungodly,  see  also  ver.  8.  so  Luke  xxii.  10.     The 

body  of  Christ,  to  vntp  Vfxo)v  6iio\itvov,  which  zoas  given  for 

you  i  i.  c.  tAe  life  thai  was  laid  down  in  your  stead.    In  this 

36 


trt  the  gift  of  Christ. 


10  For '  if,  when  we  were  enemies,  •  we  were  reconciled  t) 
God  by  the  death  of  his  Son,  much  more,  being  reconciled,  we 
shall  be  saved  '  by  his  life. 

11  And  not  only  so,  but  we  also"  joy  in  God  through  our  Lord 
Jesus  Clirist,  by  whom  we  have  now  received  tlie  '  atone- 
ment, 

r  Chip  8  22.— 3  2  Cor.  5.  13,  19.  Eph.a.16.  Col.  1.21,  21.— iJohn  5  35.  *  14.  19. 
2 Cor  4  10,  II.— uChap.2.17.*3.  29,30.  aal.4.9.— y  Or,  reconcillalion,  VerK  10. 
2  Cor,  5. 18,  19. 

way  the  preposition,  vncfi,  is  used  by  the  best  Greek  writers. 

7.  for  scarcely  for  a  righteous  man  will  one  die]  The  Jews 
divide  men,  as  to  their  moral  character,  into /our  classes. 
First,  those  who  say,  "  What  is  mine  is  my  own  ;  and  what  is 
thine,  is  thy  own."  These  may  be  considered  the  just,  who 
render  to  every  man  his  due ;  or  rather,  they  who  neither  give 
nor  take.  The  second  class  is  made  up  of  those  who  say, 
"What  is  mine  is  thine ;  and  what  is  thine,  is  mine."  These 
are  they  who  accommodate  each  other  ;  who6orroj«  and  lend. 
The  third  class  is  composed  of  tliose  who  say,  "  What  is  mine, 
is  thine;  and  what  is  thine,  let  it  be  Mtjie."  These  are  the 
pious,  or  good,  who  give  up  all  for  the  benefit  of  their  neigh- 
bour. The  fourth  class  are  those  who  say,  '•  What  is  thine, 
is  mine;  and  what  is  thine  shall  be  mine."  These  are  the 
impious,  who  take  all,  and  give  7iotldng.  Now,  for  one  of 
the  first  class,  who  would  die  I  There  is  nothing  amiable  in 
his  life  oy  conduct  that  would  so  endear  him  to  any  man,  as  lo 
induce  him  to  risk  his  life  to  save  such  a  person. 

I'eradventurefor  a  good  man  some  would  even  dare  todie."] 
That  is,  for  one  of  the  third  class,  who  gives  all  he  has  for  the 
good  of  others.  This  is  the  truly  benevolent  man,  whose  life 
is  ddv'ted  to  the  public  good  :  for  such  a  person,  peradven- 
ture,  some  who  have  had  their  lives  perhaps  preserved  by  his 
bounty,  would  even  dare  lo  die  :  but  such  cases  may  be  con- 
sidered merely  as  possible :  they  exist,  it  is  true,  in  romance: 
and  we  find  a  few  rare  instances  of  friends  exposing  them- 
selves to  death  for  their  friends.  See  the  case  of  Jonathan  and 
David  ;  Damon  and  Pythias,  Val.  Max.  lib.  4.  c.  7.  And  om 
Lord  says,  John  x.  11,  12.  Greater  love  hath  no  man  than  this, 
that  a  man  lay  dotvn  his  life  for  his  friend.  This  is  the  ut- 
most we  can  expect  among  men. 

8.  But  God  commendeth  his  love,  &c.]  "ZwiTV',  (ioA  hath 
set  this  act  of  infinite  mercy  in  the  most  conspicuous  light,  so 
as  to  recommend  it  lo  the  notice  and  admiration  of  all. 

While  we  were  yet  sinners]  We  were  neither  righteous  nor 
good  :  but  impious  and  wicked.  See  the  preceding  verse,  and 
see  the  note  on  verse  6. 

9.  Much  more  then,  being  n ore  justified]  If  Jesus  Christ,  in 
his  endless  compassion  towards  us,  gave  his  life  for  ours, 
while  we  were  yet  enemies  ;  being  now  justified  by  his  blood, 
tjy  his  death  on  the  cross  ;  and  thus  reconciled  to  God,  we  shall 
be  saved  from  wrath,  from  punishment  for  past  transgres- 
sions, through  him,  by  what  he  has  thus  suffered  for  us. 

10.  For  if,  when  we  were  enemies]  See  under  ver.  6. 

We  loere  recon-ciled]  Tlie  enmity  existing  before,  rendered 
the  reconciliation  necessary.  In  every  human  heart  there  is  a 
measure  of  enmity  to  holiness  ;  and,  consequently,  to  the  Au- 
thor of  it.  Men  seldom  suspect  this  :  for  one  property  of  sin 
is,  to  blind  the  understanding,  so  that  men  do  not  know  their 
own  state. 

We  shall  be  saved  by  his  life.]  For,  as  he  died  for  our  sins, 
so  he  rose  again  for  our  justification  :  and  his  resurrection  ta 
life,  is  the  grand  proof  that  he  has  accomplished  whatever 
he  had  purposed  in  reference  lo  the  salvation  of  man.  2.  This 
may  be  also  understood  of  his  life  of  intercession  :  for  it  is 
written.  He  ever  livkth  to  make  intercession  for  us,  Heb. 
vii.  25.  Through  this  life  of  intercession  at  the  right  hand  of 
God,  we  are  ■■spared  and  blessed.  3.  And  it  will  not  be  amiss 
to  consider  that,  as  our  salvation  implies  the  renovation  of 
our  nature,  and  our  being  restored  to  the  iinage  of  God,  so 
auiBrj'TjijcBa  cv  tt)  Cojg  avrov,  may  be  rendered  we  shall  be 
saved  in  his  life  ;  for,  I  suppose,  it  is  pretty  generally  agreed 
thai  the  life  of  God,  in  the  soul  of  man,  is  essential  to  its  salva- 
tion. 4.  The  example  also  of  the  life  of  Christ,  is  a  means  of 
salvation.  He  hath  left  us  an  example  that  we  should  follow 
his  steps  ;  and  he  that  followetli  him,  shall  not  walk  in  dark- 
ness, but  shall  have  the  light  o/'lipe,  John  viii.  12. 

1 1.  We  also  joy  (A.au\(jfi':i/o(,  we  exult,  or  glory)  in  God,  <6c.  J 
We  now  feel  that  God  is  recjiiciled  to  us,  and  we  are  recon 
ciled  to  him  ;  the  enmity  is  removed  from  our  souls;  and  He, 
for  Christ's  sake,  through  wham  we  have  received  the  atone- 
ment, Kara\Xa}r}u,  the  reconciliation,  has  remitted  the  wrath, 
th".  punishment  which  we  deserved  :  and  now,  through  this 
reconciliation,  we  expect  an  eternal  glory. 

It  was  certainly  improper  to  translate  /caraXAayi)  here,  by 
atonement,  instead  of  reconciliation ;  as  KaraWaaao,  signi- 
fies to  reconcile,  and  is  so  rendered  by  our  translators  in  all 
the  places  where  it  occurs.  It  does  not  mean  the  atonement 
here,  as  we  generally  understand  that  word,  viz.  the  sacrifi- 
cial 'death  of  Christ ;  bm  rather  Die  efftct  of  that  atonement, 
the  removal  of  the  enmity  and  by  this,  the  change  of  our  con- 
dition and  state  ;  from  Kara,  intensive,  and  aWaaao),  to 
change ;  the  thorough  clange  of  our  state  from  enmity  to 
friendship.  God  is  recoiciled  to  us,  and  we  are  reconciled 
to  him  by  the  death  of  his  Son  ;  and  thus  there  is  a  glorious 
change  from  enmity  to  J-iendship  ;  and  we  can  exult  in  God 
through  our  Lord  Jesus  Christ,  by  whom  we  have  received 
this  reconciliation.    Though  boasting  is  forbidden  to  a  Jew, 


Sin  and  death  entered  into  the 


CHAPTER  V. 


world  by  AdaTn's  transgression. 


12  Wherefore,  as  w  by  one  man  sin  entered  into  the  world, 
and  *  death  by  sin  ;  and  so  death  parsed  upon  all  men,  J' for 
that  all  have  sinned : 

13  (For  until  the  law,  sin  was  in  the  world  :  but  •  sin  is  not 
imputed  when  there  is  no  law. 

;acna.l7.    Ch.6.S.    1  C(>r.l$.2l.— y  Or.in  whom.- 


because  his  is  a/alse  contldence  ;  yet  boasting  is  enjoined  to  a 
Christian  ;  to  one  reconciled  to  C^  ;  for,  his  boasling  is  only 
in  that  reconciliation,  and  t/ic  end/ens  vieicy  by  wliich  it  was 
procured.  So,  he  that  glorieth,  boasteth,  must  glory  in  the 
Lord. 

12.  Wherefore,  as  hy  one  man,  sin  entered  into  thii  world] 
From  this  verse  to  the  conclusion  of  the  chapter,  the  apo.stle 
produces  a  strong  argument  to  prove,  tliat  as  all  niuiikuid 
stood  in  need  of  the  grace  of  Goa  in  Christ,  to  rederni  them 
from  their  sins  ;  so  this  grace  has  been  allbrdod  equally  to  all, 
both  Jetcs  and  Gentiles. 

Dr.  Taylor  has  given  the  following  analysis  of  the  apostle's 
mode  of  argumentation.  The  urgument  stinds  thus  : — "  Tlie 
consequences  of  Christ's  ohedience  extend  as  far  as  the  con- 
sequence of  Adam'srftso6erfie/;ce.  'I'll*-  consequences  of  .\dain's 
disobedience  extend  to  all  mankind  ;  and  therefore,  so  do 
the  consequences  of  Christ's  obedience.  Now,  if  the  Jews 
Will  not  allow  the  Gentiles  any  interest  in  Abraham,  as  not 
being  naturally  descended  from  him;  yet  they  must  own  that 
the  Gentiles  are  the  descendants  of  Adam,  as  well  as  them- 
selves :  and  being  all  eq'iahy  involved  in  the  consequ  -nces  of 
his  sin,  from  wliich,"  (as  Ur  as  the  death  of  the  body  is  con- 
cerned,) "they  shall  all  eq  lully  be  releas.'d  at  the  resurrec- 
tion, through  the/ree  gift  of  God,  therefore  they  could  not  de- 
ny the  Gentiles  a  share  in  all  the  other  blessings  included  in 
the  same  gift." 

This  argument,  besides  proving  t!ie  main  point,  goes  to 
Bhow— 1.  That  the  grace  of  God  in  the  Gospel  ahounds  be- 
yond, or  very  far  exceeds,  the  mere  reversing  of  the  sulTeriiigs 
Drought  upon  mankind  by  Adam's  one  oi'eiice  ;  as  it  bestows 
a  vast  surplusage  of  blessings  which  have  no  relation  to  tliat 
oflTence,  but  to  the  many  offences  whicli  mankind  have  com- 
mitted ;  and  to  the  exuberance  of  the  Divine  grace.  2.  To 
show  how  justly  the  Divine  grace  is  founded  on  the  obedience 
of  Christ;  in  correspondence  to  the  dispensation  Adam  was 
under,  and  to  the  consequences  of  his  disobedience  :  if  this 
disobedience  involved  all  mankind  m  d-'ath,  it  is  p.^-oper  that 
the  obedience  of  Christ  should  be  the  cause  not  only  of  rever 
sing  that  death  to  all  mankind,  but  also  of  other  blessings 
which  God  should  see  fit,  (tlirougli  him,)  to  bestow  on  the 
world.  3.  It  serves  to  explain,  and  set  in  a  clear  view,  tlie  dif- 
ference between  the  law  and  grace.  It  was  the  lo'.^,  which, 
for  Adam's  one  transgression,  subjected  liim  and  his  posterity, 
as  included  in  him  wlien  he  transgressed,  to  dealli,  without 
hopes  of  a  revival.  It  is  grace  which  restores  all  men  to  life 
at  the  resurrection  ;  and  over  and  above  thai,  Ins  provided  a 
gracinus  dispensation  for  the  pardon  of  their'""s  ;  for  redu- 
cing them  to  obedience  ;  for  guarding  thee  against  tempta- 
tions;  supplying  them  with  strength  and  i"0"ifort  ;  and  for  ad- 
vancing them  to  eternal  life.  This  w"'!'!  ?'^e  the  attentive 
Jew  a  just  notion  of  the  law,  which  .'iluiself  w<is  under  ;  and 
under  which  he  was  desirous  of  winging  the  Gentiles. 

The  order  in  which  the  apo^'e  haridles  this  argument  is 
this  :  1.  He  affirms  that  deatl'l\'isspd  upon  all  men,  by  Aiiam's 
one  transgression,  veree  ■'-■  -■  H^  proves  this,  ver.  13,  14. 
3.  He  affirms  there  is  '  corre.^pondence  between  Adam  and 
Christ ;  or  between  t'^e  iriipuKTuiyia,  offence ;  and  the  x'ipiaua, 
free  gift,  ver.  11.  ■*■  This  correspondence,  so  far  as  the  two 
opposite  parts  at^wer  to  each  other,  is  justly  expressed,  ver. 
18.  and  19.  npd  there  we  have  the  main  or  fumlamental  posi- 
tion of  the  <V'stle's  argument,  in  relation  to  the  point  which 
he  has  N-cn  arguing  from  the  beginning  of  llie  epistle:  name 


14  Nevertheless  death  reigned  from  » Adam  to  Moses,  even 
over  them  th.it  had  not  sinned  after  the  similitude  of  Adam't 
transgression,  t  who  is  the  llgure  of  him  that  was  to  come. 

15  But  not  a-s  the  ofl'ence,  so  also  is  the  free  gift.  '  For  if 
through  the  oflence  of  one,  many  be  dead ;  much  <*  more  .he 

aCh1.15.  Hoo  6  7.  Wis.1. 1.14 -b  I  Cor.15.21,  ffi,  45.  Col.a.  17. _e  130.0.11. 
D«n  li:.:J.  John  l.lC.-dCli  8:3    JohnilG. 


ly,  the  cxtensiveness  of  the  grace  of  the  Gospel,  that  it  actu- 
ally reaches  to  AU,  MEN,  and  is  not  confined  to  the  Jews.  5.  But 
l)e»:)re  he  laid  down  this  position,  it  was  necessarv  that  he 
in'iould  show  that  the  correspondence  between  Adam  and 
Christ,  or  between  the  offence  and  the  gift,  is  not  to  be  con- 
fined strictly  to  the  bounds  specified  in  the  position,  as  if  the 
gift  reached  no  farther  than  the  consequences  of  the  offence  ; 
when  in  reality  it  extends  vastly  beyond  them,  ver.  15,  16,  1?! 

6.  Having  settled  these  points,  as  previously  necessary  to  clear 
his  fundamental  position,  and  fit  to  his  argument,  he  then  lays 
down  that  position  in  a  diveraifled  manner  of  speech,  ver.  IS 
19.  just  as  in  1  Cor.  xv.  20,  21  and  leaves  ii«  to  conclude,  froin 
the  premises  laid  down,  ver.  15,  16,  17.  that  the  gift  and  the 
grace,  in  its  utmost  extent,  is  asfree  to  all  mankind,  who  are 
willing  to  accept  of  it,  as  this  particular  instance,  ttie  resur- 
rection from  the  dead.  They  s/iai<  all  be  raised  from  the  dead 
hereafter :  they  may  all  be   quickened  by  the  Spirit  here. 

7.  Having  thus  shown  the  extensiveness  of  the  Divine  grace, 
in  opposition  to  the  dire  eflfecls  of  the  law  under  which  Adam 
was;  that  the  Jews  might  not  overlook  what  he  intended  they 
should  particularly  observe,  he  puts  them  in  mind  that  the  law 

5iven  to  Adam,  transgress  and  die,  was  introduced  into  the 
ewish  constitution  by  the  ministry  of  Moses  ;  and  for  this 
end,  that  Me  offence,  with  the  pena'lty  of  death  annexed  to  it, 
might  abound,  ver.  20.     But,  to  illustrate  the  Divine  grace,  by 

Betting  It  in  contrast  to  the  law,  he  immediately  adds,  where  .,        .  ,      ^ 

sin,  subjecting  to  death,  hath  abounded,  grace  hath  much  more    ver.  12.   Through  Christ,  as  its  spring  and  fountain,  Hghteout- 
abounded ;  that  is,  in  blessings  bestowed  j  it  has  stretched    ness  becomeB  diffused  tlirough  Uie  earth ;  so  that  every  maa 

37 


far  beyond  both  Adam's  transgression,  and  the  transgreisiona 
under  the  law  of  Moses,  ver.  20,  21.  and  see  the  noteon  the 
first  of  these  verses. 

Upon  this  argument  tlic  learned  doctor  makes  the  fdlowing 
general  remarks : — 

"  I.  As  to  the  or<lcr  of  time ;  the  apostle  carrie<  his  argu- 
nientK  backwards  from  the  time  when  Clirist  cane  into  the 
world,  (chap.  i.  17.  to  chap,  iv.)  to  the  lime  wli<n  the  cove- 
nant was  made  with  Abraham,  (chap,  iv.)  to  tie  time  when 
the  judgment  to  condemnation,  pronounced  upoi  Adam,  came 
upon  all  men,  rluip.  v.  12.  to  the  end.  And  thu;  he  giTes  us  a 
view  of  tlie  principal  dispensatiotis  from  th;  beginning  of 
the  world. 

"  II.  In  this  last  case,  as  well  as  in  the  two  .onner,  he  uses 
law,  or  forensic  terms  ;  judgment  to  rondemtvtion,  justifica- 
tion, justify,  made  sinners,  made  righteous  And  iherelbre 
as  he  considers  both  Jews  and  Gentiles  a.  tlie  coming  of 
Christ,  and  Abraham,  wlien  the  covenant  was  made  with 
him  ;  so  iie  considers  Adam,  and  all  men.  es  standing  in  the 
court  before  the  tribunal  of  God.  And  ihs  wks  the  clearest 
and  concisest  way  of  representing  his  ar;uments."— Notes, 
p.  283. 

>SV/i  entered  into  the  world]  There  was  nother  sin  nor  death 
before  the  oifenc  of  Adam :  after  that  then  were6o//j.  Adam's 
transgression  was  therefore  the  cause  of  loth. 

And  death  by  sin]  Natural  evil  is  evidently  the  efTect  of 
moral  evil  :  if  man  had  never  sinned,  hi  had  never  suHered. 
Dust  thou  art,  and  unto  dust  skatt  thot  return,  was  never 
spoken  till  ufler  Adam  had  eaten  (he  forbidden  fruit. 

Death  passed  upon  all  rnen]  /fence  ve  see,  that  all  humaa 
hemgs  partook  in  the  consequmces  of  Adam's  sin.  He  pro- 
pagated his  like  ;  and,  with  the  rudimenla  of  his  own  nature, 
prupHgiited  those  of  his  moral  'ikeiiess. 

for  that  all  have  sinned]  Alare  born  with  a  sinful  nature; 
and  the  seeds  of  this  evil  sooi  vi<getate,  and  bring  forth  cor- 
ri'sponding  fruits.  There  has  never  been  one  instance  of  an 
inimaculate  human  soul  sinct  the  fall  of  Adam.  Every  man 
sins,  and  sins  too  after  the  .simlitnde  of  Adam's  transgression. 
Adam  endeavoured  to  be  indeti'iidentoi  God :  all  his  offspring 
act  in  the  same  way  ;  henc<  prayer  is  little  used,  because 
prayer  is  the  language  of  dependa^ice;  and  this  is  inconsist- 
ent with  every  eiiiotion  of  orginul  sin.  When  these  degene- 
rate children  of  degenerate  parents  are  delected  in  their  sins, 
they  act  just  as  their  parent!  did  ;  each  excuses  himself,  ami 
lays  the  blame  on  another.  What  hast  thou  done  1 — The  tro- 
man  whom  thou  gavest  me.  to  he  with  me,  she  gave  me,  and 
I  did  eat.  What  hast  Tnor  done? — 7Vic  serpent  beguiled 
me,  and  I  did  eat.  Thus,  it  is  extremrly  difficult  to  find  a 
person  who  ingenuously  aciinowledges  hisinvn  transgression. 
See  the  notes  on  Gen.  iii.  C,  &c.  where  the  doctrine  of  original 
sin  is  particularly  considered. 

13.  for  until  the  law,  sin  was  in  the  irorld]  Aedealh  reitTii- 
ed  from  Adam  to  Moses,  so  also  did  sin.  Now,  as  there  was 
no  written  law  from  Adam  till  that  given  to  Moses,  the  death 
that  j)ievailed  could  not  be  the  consi^quence  of  tlie  breach  of 
that  law;  for  sin,  so  as  to  be  punished  with  temporal  death, 
is  not  imputed  trhen  titere  is  no  law,  which  shows  the  penal- 
ty of  sin  to  be  death.  Therefore,  men  are  not  subjected  to 
death  for  their  own  personal  transgressions,  but  for  the  sin 
of  Ada-ii;  as  throiigli  his  transgression,  all  come  into  the  world 
Willi  the  seeds  of  death  and  corruption  in  their  own  nature, 
siipenidded  to  their  moral  depravity.  All  are  sinful — all  are 
mortal— niiii  all  must  die. 

14.  Nevertheless  death  reigned  from  Adam  to  Moses]  This 
supposes,  as  Dr.  Taylor  very  properly  observes,  1.  That  sin 
was  in  the  world  from  Adam  to  Moses.  2.  That  law  was  not 
in  the  world  from  Adam  to  Moses,  during  the  space  of  about 
25(X)  years  :  for  after  Adam's  transgression,  that  law  was  abro- 
gated ;  and  from  that  time,  men  were  either  under  the  general 
covenant  of  grace,  given  to  Adam  or  Noah;  or  under  that 
which  was  speciiilly  made  with  Abraham.  3.  That  therefore 
the  sins  committed  were  not  imputed  unto  them  'o  death  ; 
for  they  did  not  sin  after  the  similitude  of  Adam's  transgres- 
sion; that  is,  they  did  not,  like  him,  transgress  a  law,  or  rule 
of  action,  to  which  death,  as  the  penalty,  was  annexed.  And 
yet,  4.  Death  reigned  over  mankind,  during  the  period  between 
Adam  and  Moses.  Therefore  men  did  not  die  for  their  own 
transgressions,  but  in  consequence  of  Adam's  one  transgres- 
sion. See  the  note  on  this  passage  at  the  end  of  the  Preface. 
p.  la 

VPho  is  the  figure  of  him  that  was  to  come]  Adam  was  the 
figure,  Tu/rof,  the  type,  pattern,  or  resemf/lance  of  him  xeho 
was  to  come  :  i.  e.  of  the  Messiah.  The  correspondence  be- 
tween them  appears  in  the  following  particulars:—!.  Through 
him,  as  its  spring  and  fountain,  sin  became  difDfsed  through 
the  world,  so  that  every  man  comes  into  the  world  with  sinful 
pronen.sitiec  :  ybr,  hy  one  man.  sin  entered  into  the  world; 
and  death  by  sin  ;  and  so  judgment  passed  vpon  all  men. 


"Phefree  gift  is  greater  in 

\  grace  of  God,  and  the  gift  by  grace,  tcMch  is  by  one  man,  Jeeua 
Christ,  hatli  abounded  "  unto  many.  . 

16  \nd  not  as  it  was  by  one  that  sinned,  so  is  the  gilt  :  lor 

Ue  judff  nent  was  by  one  to  condemnation ;  but  the  free  gilt 

ts^f  many  offences  unto  justification. 


ROMANS. 


its  effects,  than  the  offence. 


!  Iw.Sill    Mii«.S0-3S.a.  36.28.— f  Or,  by  one  offence. 


17  For,  if  f  by  one  man's  offence  death  reigned  by  one ;  much 
more  they  which  receive  abundance  of  grace  and  of  the  gift  of 
righteousness  shall  reign  in  life  by  one,  Jesus  Christ.) 

18  Therefore,  as  ^  by  Uie  offence  of  one,  judgment  came  upon 
all  men  to  condemnation ;  even  so  ^  by  the  righteousness  of 


g:  Or,  by  one  ofience. — h  Or,  by  one  righteous: 


is  m&le  partaker  of  a  principle  of  grace  and  truth ;  for  he  is 
the  trxe  li^hl  that  lighleneth  every  man  that  cometh  into  the 
world.  Joim  i.  9.  2-  As  in  Adam  all  die,  so  in  Christ  shall 
all  be  Hade  alive.  1  Cor.  xv.  22.  For,  since  by  man  came 
death,  b^  man  came  also  the  resurrection  of  the  dead,  ver.  21. 
3.  As  in,  o  through  Adam,  guilt  came  upon  all  men,  so  through 
Christ,  thtjreegi/t  comes  upon  all  men  imlo  justijication  of 
life,  ver.  IK  These  alone  seem  to  be  the  instances,  In  which 
a  sirnilitude?xisls  between  Adam  and  Christ. 

15.  But  nd|  as  the  offence,  so  also  is  thefree  gift]  The  same 
learned  wril^  quoted  above,  continues  to  observe,  "  It  is  evi- 
dent that  theapostle,  in  this  and  the  two  following  verses,  is 
running  a  parallel,  or  making  a  comparison  between  the  of- 
fence of  Adam  and  its  consequence;  and  the  opposite  gift  of 
Ood,  and  its  c«nsequences.  And  in  these  three  verses  he 
shows  that  the  comparison  will  not  hold  good  in  all  respects  ; 
because  the /ret  gift,  xap'Cf'a,  bestows  blessings /a»-  beyond 
the  consequences  of  the  offence ;  and  which,  therefore,  have 
no  relation  to  it.  And  this  was  necessary,  not  only  to  prevent 
mistakes  concerning  the  consequence  of  Adam's  offence,  and 
the  extent  of  Gospel  grace  ;  but  it  was  also  necessary  to  the 
apostle's  main  deiign ;  which  was  not  only  to  prove  that  the 
grace  of  the  Gospil  extends  to  all  men,  so  far  as  it  takes  off 
the  consequence  4  Adam's  offence,  (i.  e.  death,  without  the 
promise  or  probabiity  of  a  resurrection,)  but  that  it  likewise 
extends  to  all  men,  vith  respect  to  the  surplusage  of  blessings  ; 
in  which  it  stretchy  far  beyond  the  consequences  of  Adam's 
offence.  For,  the  jface  that  takes  off  the  consequence  of 
Adam's  offence,  andthe  grace  which  abounds  beyond  it,  are 
both  included  in  the  same  xopio-^a.  or  free  gift,  which  sliould 
be  well  observed  ;  i(x  in  this,  [  conceive,  lie  the  connexion 
and  sinews  of  the  argument ;  thefree  gift,  which  stands  op- 
posed to  Adam's  offence,  and  which,  I  think,  was  bestowed 
immediately  after  the  offence,  Sen.  iii.  15.  The  seed  of  the  wo- 
tiian  shall  bruise  the  serpenl's^head  :  this  gift,  I  say,  includes 
both  the  grace  which  exactly  aiswers  to  the  olFence  ;  and  also 
that  pan  of  the  grace  which  stiptches  far  beyond  it.  And,  if 
the  one  part  of  the  gift  be  freelf  bestowed  on  all  mankind,  as 
the  Jews  allow,  why  not  the  (Jtherl  especially,  considering 
tliiit  the  whole  gift  stands  upon  i  reason  and  foundation  in  ex- 
cellence and  worth,  vastly  surjjissing  the  malignity  and  de- 
merit of  the  offence  ;  and  consequently  capable  of  producing 
benefits  vastly  beyond  the  sufferfigsoccasionedby  the  offence. 
This  is  the  force  of  the  apostlefe  argument:  and,  therefore,  1 
supposing  that  in  the  18th  and  19tli  verses,  literally  under- 
stood, he  compares  the  conseqv.ence  of  Adam's  offence,  and 
Christ's  obedience,  only  so  far  is  the  one  is  commensurate 
to  the  other  ;  yet  his  reasoning,  ver.  15,  16,  17.  plainly  shows, 
that  it  is  his  meaning  and  intention  that  we  should  take  into 
his  conclusion  the  whole  of  the  gift,  so  far  as  it  can  reach,  to 
all  mankind." 

For,  if  through  the  offence  of  one,  many  be  dead]  That  the 
ht  TToAXui,  the  many,  of  the  apostle,  here  means  alt  mankind, 
needs  no  proof  to  any  but  that  person  who  finds  himself  quali- 
fied to  deny  tliat  all  men  are  mortal.  And  if  the  many,  that  is, 
all  mankind,  have  died  through  the  offence  of  one,  certainly 
the  gift  by  grace,  which  abounds  unto  r.-ivi  dXXoiis,  the  many, 
by  Christ  Jesus,  must  have  reference  to  every  human  being. 
If  the  consequences  of  Christ's  incarnation  and  death  extend 
only  to  a  few,  or  a  select  number  of  mankind,  which,  though 
they  may  be  considered  many  in  themselves,  arc  few  in  com- 
parison of  the  whole  human  race  ;  then  the  consi-quences  of 
Adam's  sin  have  extended  only  to  a  few,  or  to  the  same  select 
■nuinber :  and  if  only  many,  and  not  all,  have  fallen,  only  thai 
many  had  need  of  a  Redeemer.  For,  it  is  most  evident,  that 
the  same  persons  are  referred  to  in  both  clauses  of  the  verse. 
If  the  apostle  had  believed  that  the  benefits  of  the  death  of 
Christ  had  extended  only  to  a  select  number  of  mankind,  he 
never  could  have  used  the  language  he  has  dune  here,  tliough, 
in  the  first  clause  he  might  have  said,  without  any  qualifica- 
tion of  the  term,  through  the  offence  of  one,  many  are  dead: 
in  the  second  clause,  to  be  consistent  with  the  doctrine  of  par- 
ticular redemption,  he  must  have  said.  The  grace  of  God,  and 
the  gift  by  grace,  hath  abounded  unto  some.  As  by  the  offence 
iff  one,  judgment  came  upon  all  men  to  fondemnation  ;  so, 
by  the  righteousness  of  one,  the  free  gift  came  upon  some  io 
justification,  ver.  18.  As,  by  one  man's  disobedience,  many 
leere  made  sinners  ;  so,  by  the  obedience  of  one,  shall  some  be 
made  righteous,  ver.  19.  As  in  Adam,  all  die  ;  so,  in  Christ 
shall  some  be  made  alive,  1  Cor.  xv.  22.  But  neither  the  doc- 
trine nor  the  thing  ever  entered  the  soul  of  this  divinely  in- 
spired man. 

Hath  abounded  unto  many.]  That  is,  Christ  Jesus  died  for 
every  man  ;  salvation  is  free  for  all ;  saving  grace  is  tendered 
to  every  soul ;  and  a  measure  of  the  Divine  light  is  actually 
communicated  to  every  heart,  John  i  9.  And,  as  the  grace  is 
offered,  so  it  may  be  received ;  and  hence  the  apostle  says, 
ver.  17.  they  which  receive  abundance  of  grace,  and  of  the 
'vj  »/■  righteousness,  shall  reign  in  life  by  Christ  Jesus  ; 
■no.  by  receivins,  is  tindoubtedly  meant  not  only  the  act  of 
38 


receiving,  but  retaining  and  improving  the  grace  which  they 
receive  ;  and,  as  all  may  receive,  so  Atx  may  improve  and  re- 
tain the  grace  they  do  receive ;  and,  consequently,  Aixmay  be 
eternally  saved.  But  of  multitudes,  Christ  still  may  say,  They 
will  not  come  unto  me  that  they  -might  have  life. 

16.  And  not  as  it  was  by  one  that  sinned]  That  is,  the  judi- 
cial act  that  followed  Adam's  sin,  (the  sentence  of  death  pro- 
nounced upon  him,  and  his  expulsion  from  Paradise,)  took 
its  rise  from  his  owe  offence  alone,  and  terminated  in  condem- 
nation ;  but  the  free  gift  of  God  in  Christ  takes  its  rise  also 
from  the  many  offences  wliich  men,  in  a  long-course  of  life, 
have  personally  committed ;  and  the  object  of  this  grace  is  to 
justify  them  freely,  and  bring  them  to  eternal  life. 

17.  Death  reigned  by  owe]  Death  is  here  personified,  and  ia 
represented  as  reigning  over  the  human  race  ;  and  death,  of 
course,  reigns  nnto  death ;  he  is  known  as  reigning,  by  the 
destruction  of  his  subjects. 

Shall  reign  in  life]  Those  who  receive,  retain,  and  improve 
the  abundant  grace  offered  by  Jesus  Christ,  shall  be  redeemed 
from  the  empire  of  death,  and  exalted  to  the  throne  of  God,  to 
live  and  reign  with  him  ever,  world  without  end.  See  Rev. 
i.  5,  6.  ii.  7,  10,  II.  iii.  21. 

If  we  carefully  compare  ver.  15.  with  vor.  17.  we  shall  find 
that  there  is  a  corresp  ndence  between  neptaactav,  the  abound- 
ing, ver.  17.  and  crtr.piacrevas,  hath  abounded,  ver.  15.  between 
TT)i  Supeag  rrif  iiKaioavvris,  the  gift  of  righteousness,  i.  e.  jus- 
tification, ver.  17.  and  ri  iiopcn  tv  xapiri,  the  gift  by  grcwe, 
ver,  15.     Therefore,  if  we  understand  the  abounding  of  grace, 


and  the  gift  of  justification,  ver.  17.  we  shall  understand  the 
grace  of  God,  and  the  gift  by  grace,  which  hath  abounded 
unto  the  VMny,  ver.  15.  But  the  abounding  of  grace,  and  the 
gift  of  justification,  ver.  17.  is  that  grace  and  ^ift  which  is 
RECEIVED  by  those  who  shall  reign  in  eternal  lije.  Reigning 
in  life,  is  the  consequence  of  receiving  the  grace  and  gijt. 
Therefore,  receiving  the  grace,  is  a  necess.iry  qualification  on 
our  part,  for  reigning  in  life  ;  and  this  necessarily  implies 
our  believing  in  Christ  Jesus,  as  having  died  for  our  offences, 
receiving  the  grace  so  freely  offered  us  ;  using  the  means  in 
order  to  get  more  grace,  and  bringing  forth  the  fruits  of  the 
Spirit.  Receive,  must  here  have  the  same  sense  as  in  Matt. 
xiii.  20.  He  hearelh  the  word,  and  with  joy  beceiveth  it. 
John  i.  V3.  But  as  many  as  received  him,  to  t:hem  gave  he 
power  to  btvomt  the  sons  of  God.  John  iii.  11.  Ye  receivb 
not  our  witness.— t^ee  also  ver.  32,  33.  .Tohn  v.  43.  /  am 
come  in  my  Father's  name,  and  ye  receive  me  not.  John 
xii.48.  He  that  ■RECEWEtH  not  my  words.  John  xiii.  20.  He 
that  receiveth  whomsoever  I  send,  rbceiveth  ote.  .lohn  xiv. 
17.  The  Spirit  of  truth  whom  the  world  cannot  receive. 
John  xvii.  8  /  havf  gix-en  them  the  words  which  thou  gavest 
me  ;  and  they  have  rjyiEivED  them.  In  all  these  passages  it 
is  evident  that  recca'ing- and  not  receiving,  imply  improving 
or  not  improving. 

13.  Therefore,  as  by  the  offence  of  one,  &c.]  The  Greek 
text  of  this  verse  is  as  follows.  Apa  ovv,  us  Jt'  ivof  napairro)- 
fiarof,  CIS  navras  avOpiDKovac  £<$  ■'araKpijia-  ovtos  koi  Si'  Ivoi 
imaiMpiaTOi,  eii  navrai  avQpunrovc,  '.'^iiKaioiaivl^oim;  which, 
literally  rendered,  stands  thus— 77iere;i,e^  as  by  one  offence 
unto  all  men,  unto  condemnation  ;  so  liKouiise,  by  one  right- 
eousness  unto  all  men,  to  justification  of  Ufe,  This  is  evi- 
dently an  elliptical  sentence,  and  its/wH  meaoincr  can  be  ga- 
thered only  from  the  context.  He  who  had  no  pt-nicular  pur- 
pose to  serve,  would,  most  probably  understand  iv,  trom  the 
context  thus — Therefore,  as  by  one  sin,  all  men  came  into  con- 
demnalion  ;  so  also,  by  one  righteous  act,  all  men  came  unto 
justification  of  life ;  which  is  more  fully  expressed  in  the  foi- 
lowing  verse.  Now,  leaving  all  particular  creeds  out  of  t'ne 
question;  and  taking  in  the  scope  of  the  apostle's  reasoning 
in  this,  and  the  preceding  chapter;  is  not  the  sense  evidently 
this  1  Through  the  disobedience  of  Adam,  a  sentence  of  con- 
demnation todeath,  without  any  promise  or  hope  of  a  resur- 
rection, passed  upon  all  men  ;  so  by  the  obedience  of  Christ 
unto  death,  this  one  grand  righteous  act,  the  sentence  was  so 
far  revei-sed,  that  death  shall  net  finally  triumph  ;  for  all  shall 
again  be  restored  to  life  ;  ji«s(ic<  must  have  its  due  ;  and  there- 
fore all  must  die.  The  mercy  of  God  in  Christ  Jesus,  shall 
have  its  due  also ;  and  therefore  all  shall  be  put  into  a  solva- 
ble state  here,  and  the  whole  human  race  shall  be  raised  to  life 
at  the  great  day.  Thus,  both  justice  anii  mercy  are  magnified: 
and  neither  is  exalted  at  the  expense  of  the  other. 

The  apostle  uses  three  remarkable  words  in  the.se  three 
verses  :  1.  Aih-anopa,  justificaiion,  ver.  16.  2.  duKUioavvri, 
which  we  render  righteotistiess,  verse  17.  but  is  best  rendered 
justification,  as  expressing  thatparrfo/i  and  so/rn^i'o/t  offered 
to  us  in  tlie  Gospel :  see  tlie  note,  chap.  i.  16.  3.  Ai«ai(ij<r(s, 
which  is  also  rendered  justif  cation,  verse  18. 

The  frst  word,  StKaiu/ia,  is  found  is  the  following  placeSv 
Luke  i.  6.  Rom.  i.  32.  ii.  26.  v.  16,  18.  viii.  4.  Heb.  ix.  1,  10. 
Rev.  XV.  4.  and  xix.  8.  to  which  the  reader  may  refer.  Aitaiu- 
lia,  signifies  among  the  Greek  writers,  the  sentence  of  a.  judge, 
acquitting  the  innocent,  condemning,  and  punishing  thi 


Alany  made  righteous  by 


CHAPTER  V. 


one,  tlie  fret  gift  came '  upon  all  men  unto  jiistiflcatioii  of  life. 

19  For,  as  by  one  man's  ^  disobedience,  many  were  made  sin- 
ners; so,  by  theobedienceof  one,  shall  many  be  raaderiglileoiis. 

20  Moreover,  '  the  law  entered,  that  the  oflence  might  abound. 

IJnlSiC    Hcb  e.9.-k  1  Kitvjs  1  '!l    Is  63  J,5,«,10. 


■6.21.— IJn  15  21  Ch  3  an. 


guilty ;  but  in  the  New  Testament  it  sigaittes  whatever  (iud 
has  appointed,oT  sanctioned  as  a /ate  ;  anil  appears  to  answer 
to  the  Hebrew  mrr>  osco  mishpat  Yefiova/>,  the  statute,  or 
judgment  of  the  Lord.  It  ha-s  evidently  thi?  sense  in  Luke  i. 
6.  walking  in  all  the  commandments  and  ordinances,  St-^atoi- 
paei,  of  the  Lord  blameless  ;  and  it  has  the  like  meaning  in 
the  principal  places  referred  to  above  ;  but  in  the  verse  in 
question,  it  mostevidently  means  absobilion,orU//erationfro)n 
punishment,  as  it  is  opposed  to  KaruKpifia,  condemnation, 
verse  18. — See  note  on  ch.  i.  16.  and  see  Schleusner  in  voce. 

The  second  word,  (!i>fa<  ;<rw>;,  I  have  explained  at  largo  in 
ch.  i.  16.  already  referred  to. 

The  third  word,  iiKOKoaif,  is  used  by  the  Greek  writers,  al- 
most universally,  to  denote  tlie  punishment  inflicted  on  a 
criminal,  or  the  condemnatory  sentence  itself;  but  in  the 
New  Testament,  where  it  occurs  only  twice,  (Rrira.  iv.  25.  fie 
teas  raised  for  our  justification,  StKottjiriv,  and  chap.  v.  18. 
unto  justification  of  life,  Stuutcjain  fto^jj,)  it  evidently  signities 
the  pardon  and  remission  of  sins;  and  seems  to  bencarlysy- 
nonymous  with  SiKaio>j/a.  Dr.  Taylor  thinks  tlial  "iji/c-jcio- 
avpi).  is  Gos iiel  pardon  and  salvation  ;  and  has  reference  to 
God's  mercy.  AiKatw^a,  is  our  being  set  quite  clear  and 
rig>u  :  or  our  being  restored  to  sanctity,  delivered  from  eter- 
nal death,  and  being  brought  to  eternal  life ;  and  has  refer- 
ence to  the  power  and  guilt  of  sin.  And  dtxai'iat;,  he  thinks 
may  mean  no  more  th m  our  being  re.ttored  to  life  at  tKe  re- 
surrection." Taking  tliese  in  their  order  :  there  is,  first,  par- 
don of  sin.  Secondly,  purification  of  heart,  and  preparation 
lor  glorv.  Thirdly,  the  resurrection  of  tlie  body,  and  Its  be- 
ing made  like  to  his  glorious  body,  so  as  to  become  a  fit  taber- 
nacle for  the  soul  in  a  glorified  state  for  ever  and  ever. 

The  same  writer  observes,  that  when  the  apostle  speaks  of 
forgirieness  of  sins,  simply,  he  insists  on  faith  as  the  condi- 
tion ;  but  Aere,  where  he  speaks  of  justification  of  life,  he  men- 
tions no  condition ;  and  therefore  he  supposes y«.s^^Aca/!or!  of 
life,  the  phrase  being  understood  in  a  forensic  sense,  to  mean 
no  more  than  the  decree  or  judgment  that  detennines  the  re- 
surrectionfrom  the  dead.  This  is  a  favourite  point  Willi  the 
Doctor,  and   he  argues  largely  foi-  it  :  see  his  Notes. 

19.  For,  as  by  one  man's  disobedience,  &c.]  The  explana- 
tion of  this  verse  has  been  anticipated  in  the  foregoing. 

20.  The  law  entered  that  the  offence  might  abound]  After 
considering  various  opinions  conceming  tlie  true  meaning  of 
this  verse,  (see  under  verse  12.)  I  am  induced  to  prefer  iny 
own,  as  being  the  most  simple.  Bv  law  I  understand  the  Mo- 
saic law.  By  entering  in,  vaptiaTiMe,  or  rather  coming  in 
privily,  see  Gal.  i.  4.  (the  only  place  where  it  occurs  besides,) 
I  understand  the  temporary  or  limited  use  of  that  law,  which 
was,  as  far  as  its  rites  and  ceremonies  are  considered,  confin- 
ed to  the  Jewish  people;  and  to  them  only  till  the  Messiah 
should  cotne :  but,  considered  as  the  moral  law,  or  rule  of 
conscience  and  life,  it  has  in  its  spirit  and  power  been  stipt  in, 
introduced  into  every  conscience,  that  sin  might  aliound, 
that  the  true  nature,  deformity,  and  extent  of  sin,  might  ap- 
pear ;  for  by  the  law  is  the  knowledge  of  sin  :  for  how  can  the 
liner  deviations  from  a  straight  line  be  a.scertained,  without 
the  application  of  a  known  straight  edge  1  Without  this  rule 
of  right,  sin  can  only  be  known  in  a  sort  of  general  way ;  the 
innumerable //enin/ion,?  from  positive  rectitude  cun  only  he 
knjwn  by  the  application  of  the  righteous  .sUitutes  of  which 
the  law  is  composed.  And  it  was  necessary  that  this  law  should 
be  given,  that  the  true  nature  of  sin  might  be  seen,  and  that 
men  might  he  the  belter  prepared  to  receive  the  Gospel ;  find- 
ing tliat  this  law  worketh  only  wrath,  i.  e.  denounces  punish- 
ment, forasmuch  as  all  have  sinned.  Now,  it  is  wisely  order- 
ed of  God,  that  wherever  the  Gospel  goes,  there  the  law  goes 
also;  entering  every  where,  that  sin  may  be  seen  to  abound, 
and  that  men  may  be  led  to  despair  of  salvation  in  anv  other 
way,  or  on  any  terms,  but  those  proposed  in  the  Gr»;pel  of 
Christ.  Thus  the  sinner  becomes  a  true  penitent,  and  is  glad, 
seeing  the  curse  of  the  law  hanging  over  his  soul,  to  flee  for 
refuge  to  the  hope  set  before  him  in  the  Gotpel. 

But  where  sin  abounded]  Whether  in  the  world,  or  in  the 
heart  of  ihe  individual,  being  discovered  bythLs  mostpureand 
righteous 'u  10,-  grace  did  much  more  abound:  nolon\y  pardon 
for  all  that  is  past,  is  off"ered  by  the  Gospel,  so  that  all  the  trans- 
gressions for  which  the  soul  is  condemned  to  death  bv  the  law, 
are  freely  and  fully  forgiven  ;  but  also  the  Holy  Spirit,  in  the 
abundance  of  his  gifts  and  graces,  is  communicated,  so  as  to 
prenure  the  receiver  for  an  exceeding  a«Bat  and  eternal  weight 
of  glory.  ThiLS  the  grace  of  the  Gospel  not  only  redeems 
from  death,  and  restores  to  life;  but  brings  the  soul  into  such 
a  relationship  with  God,  and  into  such  a-  participation  of  eter- 
nal glory,  as  we  have  no  authority  to  believe  ever  would  have 
been  the  portion  even  of  Adam  himself,  had  he  even  eternal- 
ly retained  his  innocence.  Thus,  where  sin  abounded;  grace 
doth  much  more  abound. 

21.  That  as  sin  hath  reigned  unto  death]  As  extensively. 
as  deeply,  as  universally,  as  sin,  whether  implying  the  act  of 


the  obedience  of  Christ. 


,'!  -^  ®''®  "'''  abounded,  grace  did  much  ">  more  abound- 
21  lliatiLssiii  hath  reigned  unto  death,  even  so  "might  grace 
reign  ilirougli  righteousness  unto  eternal  life,  by  Jesus  Christ 
our  ImtiI. 

io4  15  te7.8.  O.I  3.19.23— inLk.7.<7.  1  Tim.1.14— ngCor.  15  !!(;,57.  Ch  6.16,gl,a. 

and  all  its  inhabitants ;  the  whole  soul,  and  all  its  powers  and 
faculties,  unto  death,  temporal  of  the  body,  spiritual  of  the 
soul,  and  eternal  of  both  ;  even  so,  us  extensively,  deeply  aJid 
universally,  might  grace  reign,  filling  the  whole  earth,  and 
pervading,  purifying,  and  refining  the  whole  soul ;  through 
righteousness,  through  this  doctrine  of  free  salvation,  by  the 
bl.K)d  of  tlie  Lamb,  and  by  llie  principle  of  holiness  transfu- 
sed tluough  the  soul  by  the  Floly  Ghost :  unto  eternal  life,  the 
proper  obji-ct  of  an  iinmoilal  spirit's  hope,  the  only  sphere 
where  tlie  hiunaii  intellect  can  resu  and  be  happy  in  the  »/ace 
and  state  wliere  God  is;  where  he  U  seen  as  hb  isfand 
where  he  can  be  enjoyed  without  interruption  in  an  eternal 
progression  of  kiiowl.?dge  and  beatitude:  by  Je-nis  Christ  our 
Cord,  as  tlie  cause  of  our  salvation,  the  means  by  which  it  is 
communicated,  and  the  source  whence  it  sprin-^s  Thus  we 
find,  that  the  salvation  from  sin  here,  is  as  extensive  and  com- 
plete as  the  guilt  and  contamination  of  sin  ;  death  is  con- 
quered, hell  disappointed,  the  devil  confounded,  and  sin  to- 
t.illy  destroyed,  llere  is  glorying,  to  Him  that  l<ned  us  and 
trashed  u.tfrom  our  sins  in  his  own  blood,  and  has  made  us 
kings  and  priests  to  God  and  his  Father,  be  glory  and  do- 
minion for  ecer  and  ever.  Amen  !  Hallelujah!  The  Lord 
God  omnipotent  reigneth  !  Amen,  and  Amen. 

What  highly  interesting  and  momentous  truths  does  the 
preceding  chanter  bring  to  our  view  !  No  less  than  the  doc- 
trine of  Ihe  fall  of  man  from  original  righteousness;  and  the 
redemption  of  ttie  world  by  the  incarnation  and  death  of 
Christ.  On  the  subject  of  the  Fall,  though  I  have  spoken 
much  in  the  notes  on  Genesis,  chap.  iii.  yet  it  may  be  neces- 
sary to  make  a  few  farther  observations. 

1.  That  all  mankind  hnve/a//en  under  the  empire  of  death 
through  this  original  transgression,  the  apostle  most  positively 
a-sseits;  ami  few  men  wiio  profess  to  believe  the  Bible  pre- 
tend to  dispute.  Tliis  point  is  indeed  ably  suited,  argued,  and 
prov^d,  by  Dr.  Taylor,  from  whose  observations  tlie  preceding 
iiote.5!  are  considerably  enriched.  But  there  is  one  pomt,  which 
I  think  not  les.-;  evident:  which  he  has  not  only  not  included 
in  his  argument,  but  a.*  far  as  it  came  in  his  way,  has  argued 
against  it,  viz.  the  degeneracy  and  moral  corruption  of  the 
hiunan  soul.  As  no  man  can  account  for  the  death  brought 
into  the  world,  but  on  the  ground  of  this  primitive  traiisgiea- 
sion  :  so  none  can  account  for  the  moral  evil  that  is  in  the 
world  on  any  other  ground.  It  is  a  fact,  that  every  human  be- 
ing brings  into  the  world  with  him  the  seeds  of  dissolution 
and  mortality.  Into  this  state  we  are  fallen,  according  to  di- 
vine revelation,  through  the  one  offence  of  Adam.  This  fact 
is  proved  by  the  mortality  of  all  men.  It  is  not  less  a  fact,  that 
every  man  that  is  born  into  the  world  brings  with  him  the 
seeds  of  mural  evil ;  these  hecould  not  have  derived  from  his 
Maker;  for  the  most  pure  and  holy  God  can  make  nothing 
impure,  i^nporfect,  or  unholy.  Into  this  state  wc  are  reduced, 
according  to  the  Scripture,  by  the  transgression  of  .\dam  ;  for 
by  this  one  man,  sin  entered  into  the  world,  as  well  as  death. 

2.  The  fart,  that  all  come  into  the  world  with  sinful  propen- 
sities, IS  proved  by  anotlier  fact,  that  every  man  sins;  that  .lin 
is  his  Arst  work,  and  that  no  exception  to  this  has  ever  been 
noticed,  except  in  the  human  n  ■tiireof  Jesus  Christ ;  and  that 
exempt  case  is  suffloiently  accounted  for  from  this  circum- 
stance, that  it  did  not  coine  in  the  common  way  of  natural  ge- 
neration. 

3.  As  like  produces  its  tike,  if  Adam  became  mortal  and  sin- 
ful, he  could  not  communicate  properties  which  he  did  not 
po.sse.sR  ;  and  he  must  transmit  those  which  constituted  his 
natural  and  moril  likeness.  Therefore  all  his  posterity  must 
resemble  himself.  Nothing  less  than  a  constant  miraculous 
energy  presiding  over  the  formation  and  development  of  eve- 
ry human  body  and  soul,  could  prevent  the  seeds  of  natural 
and  moral  evil  from  being  propasati-d.  That  these  seeds  ain 
not  produced  in  men  by  their  own  personal  transgressions, 
is  most  positively  a-sserted  by  the  apostle  in  the  preceding 
chapter ;  and  that  they  exist  before  the  human  being  is  capable 
of  actual  transgression,  or  of  the  exercise  of  will'and  judg- 
ment, so  as  to  prefer  and  determine,  is  evident  to  the  most  su- 
perficial observer;  Ist,  froii  the  most  markeil  evil  propensi- 
ties of  children  long  before  reason  can  have  any  influence  or 
control  over  passion  ;  and  2dly,  it  is  demonstrated  by  the  death 
of  millions  in  a  state  of  infancy.  It  could  not,  therefore,  bo 
personal  transgression  that  produced  the  evil  propensities  in 
the  one  case  ;  nor  death  in  the  other. 

4.  While  misery,  death,  and  sin,  are  in  the  world,  we  shall 
have  incontrovertible  proofs  of  the  fall  of  man.  Men  may  dis- 
pute against  the  doctrine  of  original  sin  ;  but  such  facts  as 
the  above,  will  be  a  standing  irrefragable  argument  against 
every  thing  that  can  be  advanced  against  the  doctrine  itself. 

5.  TUc  justice  of  p-'rmittingthis  general  infection  to  become 
Tliff\ised,  has  been  strongly  oppugned.  "  Why  should  the  in- 
nocent suffer  for  the  guilty  1"  As  God  made  nian  to  propagate 
his  like  on  Ihe  earth,  hia  transmitting  the  same  kind  of  nature 
with  which  he  was  formed,  must  be  a  necessary  consequence 


transgression,  or  the  impure  principle  from  which  the  act  I  of  that  propagation.     He  might,  it  is  true,  have  cut  off  forever, 
proceeds,  or  6o//i;—AaM  reig-n«d,  subjected  the  whole  ea    ■'   •      -'^  -  ^        ' 


earth    the  offending  pair ;  but  this,  most  evidently,  did  not  ooinpor> 
39 


They  who  believe  in  Christ 


ROMANS. 


must  not  continue  in  sin. 


with  his  creative  designs.  "  But  he  might  have  rendered  Adam 
incapable  of  sin."  This  does  not  appear.  If  he  had  been  in- 
capable of  sinning,  he  would  have  been  incapable  of  holiness; 
that  is,  he  could  not  have  been  a  free  agent :  or,  mother  words, 
he  could  not  have  been  an  intellisent  or  mtellectual  bcmg;  lie 
must  have  been  a  mass  of  inert  and  unconscious  matter.  "  But 
God  might  have  cut  tliem  off,  and  created  a  new  race."  He 
certainly  might ;  and  what  would  have  been  gained  by  this  ? 
Why  just  nothing.  The  second  creation,  if  of  intelligent  be- 
ings at  all,  must  have  been  precisely  similar  to  the  first; 
and  the  circumstances  in  which  these  last  were  to  be  placed, 
must  be  exactly  such  eis  infinite  wisdom  saw  to  be  the  most 
proper  for  their  predecessors;  and  consequently  the  most  pro- 
per for  the7n.  Tney  also  must  have  been  in  a  state  of  proba- 
tion ;  they  also  must  have  been  placed  under  a  late ;  this  law 
must  be  guarded  by  penal  sanctions  ;  the  possibility  oUraas- 
gression  must  be  the  same  in  the  second  case  as  in  the  first ; 
and  the  lapse  eis  probable,  because  as  possible  to  this  second 
race  of  human  beings,  as  it  was  to  their  predecessors.  It  was 
better,  therefore,  to  let  the  same  pair  continue,  to  fulfil  the  great 
end  of  their  creation,  by  propagating  their  like  upon  the  earth  ; 
and  to  introduce  an  antidote  to  the  poison,  and  by  a  dispensa- 
tion as  strongly  expressive  of  leisdormisof  goodness,  to  make 
the  ills  of  life,  which  were  the  consequences  of  their  transgres- 
sion, the  means  of  correcting  the  evil,  and  through  the  won- 
drous ec(jnomy  of  grace,  sanctifying  even  these  to  tlie  eternal 
good  of  the  soul. 

6.  Had  not  God  provided  a  Redeemer,  he,  no  doubt,  would 
have  terminated  the  whole  mortal  story,  by  cutting  off  the  ori- 
ginal transgressors;  for  it  would  have  been  unjust  to  permit 
them  to  propagate  their  like  in  such  circumstances,  that  their 
oflfepring  must  be  unavoidahly  and  eternally  wretched. 

God  has  therefore  provided  such  a  Saviour,  the  merit  of 
whose  passion  and  death  should  apply  to  every  human  being, 
and  should  infinitely  ti-anscend  tlie  demerit  of  the  original 
transgression,  and  put  every  soul  that  received  that  grace,  (and 
ALL  may,)  into  a  state  of  greater  excellenceand  glory  than  that 
was.or  could  have  been,  from  which  Adam,by  transgressing,  fell. 

7.  The  state  of  infants,  dying  before  they  are  capable  of 
hearing  the  Gospel ;  and  the  state  of  heathens  who  have  no 
opportunity  of  knowing  how  to  escape  from  their  corruption 
and  misery ;  have  been  urged  as  cases  of  peculiar  hardship. 


But,  first,  there  is  no  evidence  in  the  whole  book  of  God,  that 
any  child  dies  eternally  for  Adam's  sin.  Nothing  of  this  kind 
is  intimated  in  the  Bible  ;  and  as  Jesus  look  upon  him  human 
nature,  and  condescended  to  be  bom  of  a  woman  in  a  state  of 
perfect  helpless  infancy,  he  has,  consequently,  sanctified  this 
state,  and  has  said,  without  limitation  or  exception.  Suffer  lit- 
tle children  to  come  unto  me,  andforbid  them  not,  for  of  such 
is  the  kifigdom  of  God.  We  may  justly  infer,  and  all  the  j'ms- 
tice  as  well  as  the  mercy  of  the  Godliead  supports  the  infer- 
ence, that  all  human  beings,  dying  in  an  infant  state,  are  re- 
generated by  that  grace  of  God  which  bringeth  salvation  to 
all  men,  Tit.  ii.  U.  and  go  infallibly  to  the  kingdom  of  heaven. 
As  to  the  Gentiles,  their  case  is  exceedingly  clear.  The  apos- 
tle has  determined  this;  see  chap.  ii.  14.  and  15.  and  the  notes 
there.  lie,  who  m  tlie  course  of  his  providence,  has  withheld 
from  them  the  letter  of  his  word,  has  not  denied  them  the  light 
and  influence  of  Ids  Spirit;  and  will  judge  them  in  the  great 
day,  only  according  to  the  grace  and  means  of  moral  improve- 
ment with  which  they  have  been  favoured.  No  man  will  be 
finally  damned,  because  he  was  a  Gentile,  but  because  he  has 
not  made  a  proper  use  of  the  grace  and  advantages  which  God 
had  given  him.  Thus  we  see  that  the  Judge  of  all  the  earth 
has  done  right ;  and  we  may  rest  assured  that  he  will  eternally 
act  in  the  same  way. 

8.  The  term  pall  we  use  metaphorically,  to  signify  degrada- 
tion :  literally,  it  signifies  stumbling,  so  as  to  lose  the  centre 
of  gravity,  or  the  proper  poise  of  our  bodies,  in  consequence 
of  which  we  are  precipitated  to  the  ground.  The  term  seems 
to  have  been  boiTowed  from  the  irapanTtajia  of  the  apostle, 
chap.  V.  15 — 18.  which  we  translate  oye"ce,  and  which  is  more 
literally  fall,  from  -napa,  intensive,  and  ninria,  I  fall,  a  grie- 
vous, dangerous,  and  ruinous  fall,  and  is  properly  applied  to 
transgression  and  sin  in  general ;  as  every  act  is  a  degrada- 
tion of  the  soul,  accompanied  with  hurt,  and  tending  to  de- 
struction. The  term,  in  this  sense,  is  still  in  common  use; 
the  degradation  of  a  man  in  power,  we  term  his/oH;  the  im- 
poverishment of  a  rich  man  we  express  in  the  same  way  : 
and  when  a  man  of  piety  and  probity  is  overcome  by  any  act 
of  sin,  we  say  he  is  fallen  ;  he  has  descended  from  his  spi- 
ritual eminence,  is  degraded  from  his  spiritual  excellence,  is 
impure  in  his  soul,  and  becomes  again  exposed  to  the  displea- 
sure of  his  God. 


CHAPTER  VI. 

We  must  not  ainise  the  boundless  goodness  of  God  by  continuing  in  sin,  under  the  teicked  persuasion  that  the  more  we 
8171,  the  inore  the  grace  of  God  will  ahomid,  \.  For,  having  been  baptized  into  Christ,  we  have  professed  thereby  to  be 
dead  to  sin,  2 — 4.  And  to  be  planted  in  the  likeness  of  his  resurrection,  5.  For  we  profess  to  be  crucified  with  him,  to 
die  and  rise  again  from  the  dead,  6 — 11.  We  should  not,  therefore,  let  sin  reign  in  our  bodies,  but  live  to  the  glory  of 
God,  12 — 14.  The  Gospel  makes  no  provision  for  living  in  sin,  any  more  than  the  law  did  ;  and  those  who  co?nmit  siyi, 
are  the  slaves  of  si7i,  1.5 — 19.  The  de^radi7ig  and  afflictive  service  of  sin,  and  its  ivages,  eternal  death  ;  the  blessed  effects 
of  the  grace  of  God  in  the  heart;  of  which  eternallife  is  the  fruit,  W — 23.  [A.  M.  cir.  4062.  A.  D.  cir.  58.  An.  Olymp.  cir. 
CCIX.  2.  A.  I).  C.  cir.  811.] 


WHAT  shall  we  say  then  ■?  '  Shall  we  continue  in  sin,  that 
grace  may  abound  1 
2  God  forbid.    How  shall  we,  that  are  i"  dead  to  sin,  live  any 
longer  therein  7 

aChiiii.3.8.     Verse  15.— b  Verae  11.     Chip.  7.4.     Oil.  2.19.&  6  14.— c  Col.3.3. 
1  Pciaai.— d  Or,  are. 


NOTES. — The  apostle  having  proved  that  salvation  both  to 
Jew  and  Gentile  must  come  through  the  Messiah,  and  be  re- 
ceived by  faith  only,  proceeds  in  this  chapter  to  show  the  ob- 
ligations under  which  both  were  laid  to  live  a  holy  life  ;  and 
the  means  and  advantages  they  enjoyed  for  that  purpose. 
This  he  does,  not  only  as  a  thing  highly  and  indispensably  ne- 
cessary in  itself,  for  without  holiness  none  can  see  the  Lord; 
but  to  confute  a  calumny  which  appears  to  have  been  gain- 
ing considerable  ground  even  at  that  time  ;  viz.  that  the  doc- 
trine of  justification  by  faith  alone,  through  the  grace  of 
Christ  Jesus,  rendered  obedience  to  the  moral  law  useless; 
and  that  the  more  evil  a  man  did,  the  more  the  grace  of  God 
would  abound  to  him,  in  his  redemption  from  that  evil.  That 
this  calumny  was  then  propagated,  we  learn  from  chap.  iii.  8. 
and  the  apostle  defends  himself  against  it  in  the  31sl  verse  of 
the  same,  by  asserting  that  his  doctrine,  far  from  making  void 
the  law,  served  to  establish  it.  But  in  this,  and  the  two  fol- 
lowing chapters,  he  takes  up  the  subject  In  a  regular,  formal 
manner;  and  shows  both  Jews  and  Gentiles,  that  l\\e  princi- 
ples of  the  Christian  religion  absolutely  required  a  holy  heart 
and  a  holy  life,  and  made  the  amplest  provision  for  both. 

Verse  1.  Shall  we  continue  Uf  sin]  It  is  very  likely  that 
these  are  the  words  of  a  believing  Gentile;  who,  having  as 
yet  received  but  little  instruction,  for  he  is  but  just  brought 
out  of  his  heathen  state  to  believe  in  Christ  Jesus,  might  ima- 
gine, from  the  manner  in  which  God  had  magnified  his  mercy 
In  blotting  out  his  sin,  on  his  simply  believing  on  Christ ;  that, 
suppose  he  even  gave  way  to  the  evil  propensities  of  his  own 
heart,  his  transgressions  could  do  him  no  hurt,  now  that  he 
was  in  the  favour  of  God.  And  we  need  not  wonder  that  a 
Gentile,  just  emerging  from  the  deepest  darkness,  might  en- 
tertain such  thoughts  as  these;  when  we  find  that  eighteen- 
centuries  after  this,  persons  have  appeared  in  tl)e  most 
Christian  countries  of  Europe,  not  merely  asking  such  a  ques- 
tion, but  defending  the  doctrine  with  all  their  might;  and  as- 
serting in  the  most  unqualified  manner,  "  that  believers  were 
•naw  no  obligation  to  keep  the  moral  law  of  God;  tliat 
40 


3  Know  ye  not,  that  "^so  many  of  us  as  ^  were  baptized  into 
Jesus  Christ,  "  were  baptized  into  his  death  1 

4  Therefore,  we  are  <  buried  with  him  by  baptism  into  death : 
that  s  like  as  Christ  was  raised  up  from  the  dead  by  >>  the  glory 

el  Cor,15.«.—f  Col, 'Me.— g  Chap.  8.11.  I  Cor.6.14.  2  Cor.  13.4.— h  John  2. 11. 
It  11.40. 

Christ  had  kept  it  for  them  ;  that  his  keeping  it  was  imputed 
to  them ;  and  that  God,  who  had  exacted  it  from  Him,  who 
was  their  Surety  and  representative,  would  not  exact  it  from 
them;  forasmuch  as  it  would  be  injustice  to  require  two  pay  ■ 
TJients  (or  one  debt."  These  are  the  Anti7i07nia7is  who  once 
flourished  in  this  land,  and  whose  race  is  not  yet  utterly  extinct. 

2.  God  forbid  .']  M/i  ycvmro,  let  it  not  be,  by  no  7neans  ;  far 
fromit :  let  not  such  a  thing  be  mentio7ied  ! — Any  of  these  is 

the  meaning  of  the  Greek  phrase,  which  is  a  strong  expres- 
sion of  surprise  and  disapprobation  :  and  is  not  properly  ren- 
dered by  our  God  forbid  ;  which,  though  it  may  express  the 
sa7ne  thing,  yet  it  is  not  proper  to  make  the  sacred  name  so 
familiar  on  such  occaSons. 

How  shall  ire,  that  are  dead  to  sin]  The  phraseology  of 
this  verse  is  common  among  Hebrews,  Greeks,  and  Latins. 
To  DIE  to  a  thing,  or  person,  is  to  have  nothing  to  du  with  it 
or  hi7n ;  to  be  totally  separated  from  them :  and  to  lire  to  a 
thing  or  person,  is  to  be  tvhoUy  given  up  to  them  ;  to  have  the 
most  intimate  connexion  with  them.  So  Plautus  Clitell.  iii. 
I,  16,  Nihil  mecum  tibi,  Mortuus  tibi  sdm.  /  have  nothing 
to  do  with  thee ;  I  am  dead  to  thee.  Persa.  i.  1.  20,  Mihi  qui- 
dem  til  jam  MoKTurs  eras,  giiia  te  non  visitavi.  Thou  wert 
DEAD  to  me,  because  I  have  not  visited  thee.  So  iElian,  Var. 
Hist.  iii.  13.  Oti  {piXoivoraruv  cdvos  to  t'ov  Tairvpon',  roaov- 
rov,  eJS-6  § rj V  avrovi  cv  otvio  Kai  to  nXetS'ov  tov  fftnv  cv  tt) 
■jrpos  avTDv  i/iiXia  KaT0'a\ta'KCiv  "  The  Tapyrians  are  such 
lovers  of  leinf,  that  they  live  in  wine ;  and  the  pri7xciple 
part  of  their  life  is  devoted  to  it."  They  live  to  wine ;  they  are 
insatiable  drunkards.  See  more  examples  in  Wetstein  and 
RosenmiJUer. 

3.  Know  ye  not]  Every  man  who  believes  the  Christian  re- 
ligion, and  receives  baptism  as  the  proof  that  he  believes  it, 
and  has  taken  up  the  profession  of  it,  is  bound  thereby  to  a 
life  of  righteousness.  To  be  baptized  into  Christ,  is  to  re- 
ceive the  doctrine  of  Christ  crucified,  and  to  receive  baptism 
as  a  proof  of  the  genuineness  of  that  faith)  and  the  obligation 
to  live  according  to  its  precepts. 


Christ  died  far  Us,  that  lee 


CHAPTER  VI. 


might  be  delivered  from  sin. 


of  the  Father, '  even  so  we  also  should  walk  in  newness  of  life. 

5  kFor,  if  we  have  been  planted  together  in  the  likeness  of 
his  death,  we  shall  be  also  in  the  likeness  of  his  resurrection  : 

6  Knowing  this,  that '  our  old  man  is  cnicified  w'llh  him,  that 
"  the  body  of  sin  might  be  destroyed,  that  henceforth  we  should 
not  sei-ve  sin. 

7  For  "  he  that  is  dead  is  °  freed  from  sin. 

Col.3ia—k  Phil  3.10,  n.-lOil.  2. 30.  &  6.  24.  &  5. 


Baptized  into  his  death!]  That,  as  Jesus  Christ,  in  liis  cru- 
cifixion, died  completely,  so  that  no  spark  of  the  natural  or 
animal  life  remained  in  tiis  body ;  so,  those  who  profess  his 
religion,  should  be  so  completely  separated  and  sored  from 
sin,  that  they  have  no  more  connexion  with  it,  nor  any  more 
influence  from  it,  than  a  dead  man  has  with  or  from  his  de- 
parted spirit. 

4.  ^^'e  are  buried  with  him  by  baptism  into  death]  It  is  pro- 
bable thai  the  apostle  here  alludes  to  the  mode  of  administer- 
ing baptism  by  immersion,  tlie  whole  body  being  put  under  the 
tcaler,  which  seemed  to  say,  the  man  is  drowned,  is  dead  ; 
and,  whi-n  iie  came  up  out  of  the  water,  he  seemed  to  hai'e  a 
resurrection  to  life  ;  the  tnan  is  risen  again  ;  he  is  alive !  He 
wa.s,  therefore,  supposed  to  throw  off  his  old  Gentile  state,  as 
he  threw  off  his  clothes,  and  to  assume  a  new  character,  as 
tlie  baptized  generally  put  on  new,  or  fresh  garments.  I  say 
it  is  probable  that  the  apostle  alludes  to  this  mode  of  immer- 
sion :  but  it  is  not  absolutely  certain  that  he  does  so,  as  some 
do  imagine  ;  for,  in  the  next  verse,  our  being  incorporated  in- 
to Clirist  by  baptism  is  also  denoted  by  our  being  planted,  or 
rather  grafted  together  in  the  likeriess  of  his  death:  and 
Noah's  ark  floating  upon  the  water,  and  sprinkled  by  the 
rain  from  heaven,  is  a  figure  corresponding  to  baptism, 
1  Pet.  iii.  20,  21.  but  neither  of  these  gives  us  tlie  same  idea 
of  the  outward  form,  as  burying.  We  must  be  careful,  there- 
fore, not  to  lay  loo  much  stress  on  such  circumstances. 
Drowning  among  the  ancients  was  considered  the  most  noble 
kind  of  death  :  some  think  that  the  apostle  may  allude  to  this. 
The  grand  point  is,  that  this  baptism  represents  our  death  to 
sin,  and  our  obligation  to  walk  in  newness  of  life :  with- 
out whicli,  of  what  use  can  it,  or  any  other  rile  be  1 

Raised  up  from  the  dead  by  the  glory  of  the  Father]  From 
this  we  learn  that,  as  it  required  the  glory  of  the  Father,  that 
is,  his  glorious  energy,  to  raise  up  from  tlie  grave  the  dead 
body  of  Chuist,  so  it  requires  the  same  glorious  energy  to 
quicken  the  dead  soul  of  a  sinner,  and  enable  him  to  walk  in 
newness  of  life. 

5.  For  if  we  have  been  planted  together]  Hvjujivrni  ycyava- 
liev ;  Dr.  Taylor  observes,  that  our  translation  does  not  com- 
pletf'ly  express  the  apostle's  meaning.  Ta  avfiijivTa,  are  such 
plants  as' grow,  the  one  upon,  and  in  the  other,  deriving  sap 
and  nourishment  from  it,  as  tlie  misletoe  upon  the  oak ;  or  the 
seion  upon  the  stock  in  which  it  is  grafted.  He  would  there- 
fore translate  the  words.  For  if  we  have  been  growers  toge- 
ther with  Christ  in  the  likeness  of  his  death,  (or  in  tliat  which 
is  like  his  death,)  we  shall  he  also  growers  together  with  him 
in  the  likeness  of  his  resurrection;  or  in  that  which  is  like 
his  resurrection.  He  reckons  it  a  beautiful  metaphor,  taken 
from  grafting,  or  making  the  scion  grow  together  with  the 
new  stock. 

But,  if  we  take  the  word  planted,  in  its  usual  sense,  we 
shall  find  it  to  be  a  metaphor,  as  beautiful  and  as  expressive 
!is  the  former.  When  the  seed,  or  plant,  is  inserted  in  the 
ground,  it  derives  from  that  ground  all  its  noiUMshment,  and 
all  tho.^e  juices  by  which  it  becomes  developed  ;  by  wliii-.h  it 
increases  in  size,  grows  firm,  strong,  and  vigorous  ;  and  puts 
forth  lis  leaves,  blossoms,  and  fniit.  Tlie  death  of  Jesus 
Christ  is  represented  as  the  cause  v/hence  his  fruitfulness,  as 
the  Author  of  eternal  salvation  to  mankind,  is  ilerived  ;  and 
genuine  believers  in  him,  are  represi-ntod  as  being  planted 
in  this  death,  and  growing  out  of  it ;  deriving  their  growth, 
vigour,  firmness,  beauty,  and  fruitfulness,  from  it.  In  a 
word,  it  is  by  his  death  that  Jesus  Clirist  redeems  a  lost 
world :  and  it  is  from  that  vicarious  death  that  believers  de- 
rive tliat  pardon  and  holiness  which  make  them  so  luippy  in 
themselves,  and  so  useful  to  others.  This  sacrificial  death  is 
the  soil  in  wliich  they  are  planted ;  and  from  which  they  de- 
rive their  life,  lh<:irjruitfulness,  and  their  final  glory. 

6.  Our  old  man  is  crucified  with  him)  This  seems  to  be  a 
farther  extension  of  the  same  metaphor.  When  a  seed  is 
planted  in  the  earth,  it  appears  as  if  the  who'e  body  of  it  pe- 
rished. All  seeds,  as  they  are  commonly  termed,  are  com- 
posed of  ttco  parts ;  the  germ,  which  contains  the  rudiments 
of  the  future  plant;  and  the  lobes,  or  body  of  the  seed,  which, 
by  their  decomposition  in  the  ground,  become  the  first  nou- 
rishment  to  the  extremely  fine  and  delicate  roots  of  the  em- 
bryo plant ;  and  support  it  till  it  is  capable  of  deriving  gios.ser 
nourishment  from  the  common  soil.  The  body  dies,  that  the 
germ  may  live.  Parables  cannot  go  on  all  fours :  and  in  me- 
taphors, or  figures,  there  is  always  some  one,  (or  more.)  re- 
markable property  by  which  the  doctrine  intended  is  illustra- 
ted. To  apply  this  to  the  purpose  in  hand  :  how  is  the  prin- 
ciple of  life  which  .lesus  Christ  has  implanted  in  us,  to  be 
brought  into  full  effect,  vigour,  and  usefulness?  By  the  de- 
struction of  the  body  of  sin,  our  old  man,  our  wicked,  cor- 
rupt, and  fleshy  self,  is  to  be  crucified  ;  to  be  as  'mly  slain  as 
Christ  was  crucified  :  that  our  souls  may  as  truly  be  raised 
from  a  death  of  sin.  to  a  life  of  righteousness,  as  the  body  of 
Vol.  VI  F 


8  Now,  P  if  we  be  dead  with  Christ,  we  believe  that  we  shall 
also  live  with  him  : 

9  Knowing  tliat  1  Christ  being  raised  from  the  dead  dieth  no 
more;  death  hatli  no  more  dominion  over  him. 

10  For,  in  that  he  died,  '  he  died  unto  sin  once  :  but  Ih  that 
he  liveth,  '  he  liveth  unto  God. 

11  Likewise  reckon  ye  also  yourselves  to  be  '  dead  indeed 

inCol.a.M.— n  I  Pel  4.1.— o  Or.  juslified.— 1)2  Tim  2.11.— q  Rev.  1.19 -rlleb.S. 
27,28.-3  Luke  20.36.-1  Ver.2. 

Christ  was  raised  from  the  grave,  and  afterward  ascended  to 
the  right  hand  of  God.  But  how  does  this  part  of  the  meta- 
phor apply  to  .lesus  Christ  1  Plainly  and  forcibly.  Jesus 
Christ  took  on  him  a  body  ;  a  body  in  the  likeness  of  sinful 
flesh,  Rom.  viii.  3.  and  gave  up  that  body  to  death  ;  through 
which  death  alone,  an  atonement  was  made  for  sin  ;  and  the 
way  laid  open  for  the  vivifying  Spirit  to  have  the  fullest  ac- 
cess to,  and  the  most  powerful  operation  in,  the  human  lieart. 
Here,  the  body  of  Ciirist  dies,  that  he  may  be  a  quickening 
Spirit  to  mankind.  Our  body  of  sin  is  destroyed  by  this 
quickening  Spirit,  tliat  henceforth  we  should  live  unto  Him 
who  died  and  rose  again.  Thus  the  metaphor,  in  all  its  lead- 
ing senses,  is  complete  ;  and  applies  most  forcilily  to  the  sub- 
ject in  quesiiou.  V-'e  find  that  jraXaioj  avQpoinoi,  the  old  man, 
used  here  and  in  Epii.  iv.  22.  and  Col.  iii.  9.  is  tlie  same  as  the 
flesh  irith  its  affections  and  lusts.  Gal.  v.  21 ;  and  thf  body  of 
the  sins  of  the  flesh.  Col.  ii.  11.  And  the  very  same  which  the 
Jewish  writers  term  '':''D"ipn  o^^t  Adam  hakadamoni,  the  old 
Adam;  and  which  they  interpret  by  jnn  ^x^  yelsar  harS, 
"  evil  concupiscence,"  the  same  which  we  mean  by  indwel- 
ling sin,  or  the  infection  of  our  nature,  in  consequence  of 
the  fall.  From  all  which  we  may  learn,  that  the  design  of 
God  is  to  counterwork  and  destroy  the  very  spirit  and  soul  of 
sin,  that  we  shall  no  longer  serve  it,  ftovXcvciv,  no  longer  be 
its  slaves.  Nor  shall  it  any  more  be  capable  of  performing  its 
essential  functions,  than  a  dead  body  can  perform  the  func- 
tions of  natural  life. 

y.  He  that  is  dead  is  freed  from  sin.]  AciiKatorai,  literally, 
is  justified  from  sin  ;  or,  is  freed  or  delivered  from  it.  Does 
not  tliis  simply  mean,  tiiat  ttie  man  who  has  received  Christ 
Jesus  by  faith,  and  has  been,  through  believing,  made  a  par- 
taker of  the  Holy  Spirit,  has  had  his  old  man,  all  his  evil  pro- 
pensities, destroyed  ;  so  tlial  he  is  not  only  justified  freely 
from  all  sin,  but  wholly  sanctified  unto  God  7  The  context 
shows  that  this  is  the  meaning.  Every  instance  of  violence 
is  done  to  the  whole  scope  and  design  of  the  apostle,  by  the 
opinion,  tliat  '-'this  text  is  a  proof  that  believers  are  not  fully 
saved  from  sin,  in  thfs  life ;  because  only  he  that  is  dead,  is 
freed  from  sin."  Then  death  is  his  justifier  and  deliverer .' 
"Base  and  abominable  insinuation,  highly  derogatory  to  the 
glory  of  Christ!  Dr.  Dodd,  in  his  note  on  the  preceding 
verse,  after-some  inefficient  criticism  on  the  word  Kurapyri^r), 
destroyed,  which,  he  thinks,  should  be  rendered  enervated, 
has  the  following  most  unevangelical  sentiment — "  The  body 
of  sin  in  believci"s  is,  hideed,  an  enfeebled,  conquered,  and 
deposed  tyrant,  and  the  stroke  of  death  finishes  its  destruc- 
tion." So  then,  the  death  of  Christ,  and  the  influences  of  the 
Holy  Spirit,  were  only  sufficient  to  depose  and  enfeeble  the 
tyrant  sin  ;  but  ock  death  must  come  in  to  eftect  his  total  de- 
struction !  Thus  our  death  is  at  least  partially  our  saviour : 
and  thus,  that  which  was  an  effect  of  siji,  (for  sin  entered  into 
the  world,  and  death  by  sin.)  becomes  tlie  means  of  finally  de- 
stroying it!  That  is,' the  effect  of  a  cause  can  become  so 
powerful,  as  to  re-act  upon  that  cause,  and  produce  its  anni- 
hilation !  The  divinity  and  philosophy  of  this  sentiment  are 
equally  absurd.  It  is  the  blooil  of  Christ  alone,  that  cleanses 
from  all  unrighteousness  ;  and  the  sanctificilion  of  a  believer, 
is  no  more  dependent  on  death  than  his  justification.  If  it  be 
said,  "that  believers  do  not  cease  from. sin  till  they  die;"  I 
have  only  to  say,  they  are  such  believers  as  do  not  make  a 
proper  use  of  their  faith.  And  what  can  be  said  more  of  the 
whole  herd  of  transgressoi-s  and  infidels  1  They  cease  to  sin, 
when  they  cease  to  breathe.  If  the  Christian  religion  bring 
no  other  privileges  than  this  to  its  uprigl it  followers,  well  may 
we  ask,  wherein  doth  the  tc^ie  man  rUffer  from  the  fool,  for 
they  have  both  one  end  1  But  the  whole  Gospel  teaches  a  con  • 
trary  doctrine. 

8.  Now  if  we  be  dead  with  Christ]  According  to  what  is 
stated  in  the  preceding  verses.  See  particularly  on  the  5th 
verse. 

9.  Christ  being  raised  from  the  dead,  dieth  no  more]  So  we, 
believing  in  Christ  Jesus,  and  having  a  death  unto  sin,  and  a 
life  unto  righteousness,  should  sin  no  more.  If  we  be  risen 
indeed  with  Chi  ist,  we  should  seek  the  things  above  ;  and  set 
pur  affections  on  things  above  ;  and  not  on  the  earth.  The 
man  who  walks  in  humble,  loving  obedience,  to  an  indwe' 
ling  Christ,  sin  has  no  more  dominion  over  his  soul,  tha.. 
death  has  over  the  immortal  and  glorified  body  of  his  Re- 
deemer. 

10.  He  died  unto  sin  once]  On  this  clause  RosenmuUer 
speaks  thus — "Tij  a/tapTia  a:Te9ai'Cv  C(}>aiza^-  propter  peccatum 
mortuns  est  semel,  etqui'dem  luisera  morte.  T5  apaprta,  i.  e. 
viTcp  Tijs  a/taprtiii,  ad  expianda  peccata  ;  Res  ipsa  docet  ali- 
tor/lOJm/ies,  a-TTi^iijtaKr.iv  rr)  ofiaprta.  aliter  Chnslum :   amat 

j  Paulus  parallelismum,  in  quo  interpretando  multa  cautione 
opus  esL"  •■■  He  died  unto  sin  once :  i.  e.  he  died  on  account 
!  y  sin,  and  truly  a  miserable  death.  Tj  apaprta,  is  the  same 
i  as   VTTcp  rrji  apapriai,  for  the  expiatitm  of  sin.     Commoo 


41 


15tn  shall  not  have 


ROMANS. 


dominion  over  u*. 


nnto  sin,  but  "  alive  unto  God  through  Jesus  Christ  our  Lord. 

12  '  Let  nf>t  sin  therefore  reign  in  your  mortal  body,  that  ye 
should  obey  ii  in  the  lusts  thereof. 

13  Neither  yield  ye  your  "members  as  ^  instruments  of  un- 
righteousness imto  sin :  but  ^  yield  yourselves  unto  God,  as 
those  that  are  alive  from  tiie  dead  ;  and  your  members  as  in- 
struments of  righteousness  unto  God. 

14  For  ^  sin  sliall  not  liave  dominion  over  you :  Tor  ye  are  not 
under  tiip  law,  but  under  grace. 

15  What  then  "i  sluili  we  sin,  "  because  we  are  not  under  the 
law,  but  under  grace?  God  forbid. 

16  Know  ye  not,  that  ^to  wliom  ye  yield  yourselves  servants 
to  obey,  his  servants  ye  are  to  whom  ye  obey;  whether  of  sin 
unto  deatli,  or  of  obedience  unto  righteousness'? 

na.-a.2.19.-v  PsMin  19.13.&.  119.  l33.-w  Chap.T.fv  Col. 3.5.  Jiimes  4.I.— x  Or. 
irrnaor  wmjiona.— yChap.  12. 1.  1  Pel. 2.24. &  4.2.— I  Chnp.7.4, 6.4,8.2.  Gal. 5.19.— 
m.1  Cor.9.21. 


sense  teaches  us  that  men  die  to  sin  in  one  sense  ;  Christ  in 
another :  St.  Paul  loves  parallelisms,  in  the  interpretations  of 
wliich  there  is  need  of  much  caution."  From  the  whole 
scope  of  the  apostle's  discourse,  it  is  plain  that  he  considers 
the  death  of  Christ,  as  a  death  or  sacrifice  for  sin  ;  a  sin-of- 
fering: in  this  sense  no  man  has  ever  died /or  sin,  or  ever 
tan  die. 

11.  Reckon  ye  also  yourselves  to  be  dead]  Die  as  truly  unto 
sin,  as  he  died  /or  sin.  Live  as  truly  imto  God,  as  he  lives 
with  God.  This  seems  to  be  the  spirit  of  the  apostle's  mean- 
ing. 

12.  Let  not  sin  therefore  reign]  This  is  a  prosopopmia,  or 
person ijication.  Sin  is  represented  as  a  king,  ruler,  or  ty- 
rant, who  has  the  desires  of  the  mind,  and  the  members  of 
the  body  under  hi.s  control ;  so  that  by  influencing  the  pas- 
tions,  he  governs  the  body.  Do  not  let  sin  reign  ;  do  not  let 
him  work;  that  is,  let  him  have  no  place,  no  being,  in  your 
Bouls ;  because,  wherever  he  is,  he  governs,  less  or  more : 
and  indeed  .sm  is  not  sj»  without  this.  How  is  sin  known  7 
By  evil  influences  in  the  mind,  and  evil  acts  in  the  life.-— 
But  do  not  these  influences  and  these  acts  prove  liis  domi- 
nion !  Certainly,  the  very  existence  of  an  evil  thought  to 
■which  passion  or  appetite  attaches  itself,  is  a  proof  that  there 
sin  has  dominion, ;  for  without  dominion  such  passions  could 
not  be  excited.  Wherever  sin  is  felt,  there  sin  has  dominion  ; 
for  sin  is  sin  only  as  it  works  in  action  or  passion  against 
God.  Sin  cannot  be  a  quiescent  thing  ;  if  it  do  not  work,  it 
does  not  crist. 

Tluit  ye  should  obey  it  in  the  lusts  thereof]  Xvrri  cv  raif 
tviOv^iaii  avTov.  This  clause  is  wanting  in  the  most  ancient 
and  reputable  MRS.  and  in  the  principal  versions:  Griesbach 
has  left  it  out  of  his  text;  and  professor  W/iitti  says,  certissi- 
me  delenda.  "  Tiiese  words  should  certainly  be  expunged  :" 
they  are  not  necessary  to  tlie  apostle's  argument ;  it  was 
enough  to  say,  let  not  sin  reign  in  your  'mortal  bodies,  that  ye 
sh'iuld  obey  it.  If  it  be  there,  it  will  reign  there;  and  its 
reign  supposes,  necessarily,  the  subjection  of  that  in  which 
It  reigns.  A  king  reigns  when  his  tou's  are  enforced;  and 
the  people  obey  them.  When  there  is  no  executive  govern- 
ment, tliere  is  no  reign.  There  Oiay  be  a  royal  shadow 
there,  but  there  is  no  kiiig. 

13.  Neither  yield  ye  your  members]  Do  not  yield  to  tempta- 
tion. It  is  no  sin  to  be  tempted:  the  sin  lies  in  yielding. 
While  the  sin  exists  only  in  Satan's  solicitation,  it  is  the 
devil's  sin,  not  ours:  when  we  yield,  we  make  the  devil's 
sin  our  own ;  then  we  entek  into  temptation.  Resist  the 
devil,  and  he  will  flee  from  you.  Satan  himself  cannut/ojce 
you  to  sin  ;  till  he  lains  over  your  wilt,  he  cannot  bring  you 
into  subjection.  You  may  be  tempted :  but  yield  not  to  the 
temptation. 

Yield  yourselves  unto  God]  Let  God  have  your  wills; 
keep  them  ever  on  his  side ;  there,  they  are  safe  ;  and  there, 
tliey  will  be  active.  Satan  cannot  force  the  will;  and  God 
•will  not.  Indeed  it  wouid  cease  to  be  will  were  it  forced  by 
either;  it  is  essential  to  its  being  that  it  bo. free. 

And  your  members  as  inslramcnls,  &c.]  Let  soul  and 
body  be  employed  in  the  service  of  your  Maker :  let  him  have 
yonr  hearts ;  and  with  thein,  your  Aearfs,  your  ha7ids,  your 
feet.  Think  and  devise  what  is  pure  :  speak  what  is  true,  and 
to  the  use  of  edifying  :  work  that  wliich  is  just  and  good  ;  and 
walk  steadily  in  the  way  that  leads  to  everlasting  felicity.  Be 
holy  within,  and  holy  without. 

14.  Sin  shall  not  have  dominion  over  you]  God  delivers 
you  from  it;  and  if  you  again  become  subject  to  it,  it  will  be 
the  effect  of  your  own  choice  or  negligence. 

Ye  are  not  under  the  law]  That  law  which  exacts  obedi- 
ence without  giving  power  to  obey:  that  condemns  every 
transgression  and  every  unholy  thought,  without  providing 
for  the  extirpation  of  evil,  or  the  pardon  of  sin. 

But  under  grace.]  Ye  are  under  the  merciful  and  bene- 
flcent  dispensation  of  the  Gospel:  that,  although  it  requires 
the  strictest  conformity  to  tlio  will  of  God,  affords  sufficient 
power  to  be  thus  conformed,  and  in  the  death  of  Christ,  has 
provided  pardon  for  all  that  is  past,  and  grace  to  help  in 
every  time  of  need. 

15.  Shall  we  sin,  because  we  are  not  under  the  law]  Shall 
we  abuse  our  high  and  holy  calling,  because  we  are  not  un- 
der that  law  that  makes  no  provision  for  pardon ;  but  are 
under  that  Gospel  which  has  opened  the  fountain  to  wash 
»wiy  all  sin  und  defilement  1    Sliall  wc  sin  because  grace 

42 


17  But  God  e  thanked,  that  ye  were  the  servants  of  sin,  but 
ye  have  obeyed  from  the  "=  heart  that  form  of  <i  doctrine  which 
was  delivered  you. 

18  Being  then  •  made  free  from  sin,  ye  became  the  servanta 
of  righteousness. 

19  I  speak  after  the  manner  of  men,  because  of  the  infirmity 
of  your  flesh  :  for  as  ye  have  yielded  your  members  servanta 
to  uncleanness,  and  to  iniquity  unto  iniquity  ;  even  so  now 
yield  your  members  servants  to  righteousness  unto  holiness. 

20  For  when  ye  were  <  the  sei-vants  of  sin  ye  were  free  ^  from 
righteousness. 

21  h  What  fruit  had  ye  then  in  those  things  whereof  ye  are 
now  asliamed  1  for  i  the  end  of  those  things  is  death. 

22  But  now  k  being  made  free  from  sin,  and  become  servants 

bMntt.e.M.  John  3.  31.  2  Pel.  2.  I9.-C  2  Tim.  I.  13.— d  Or.  whereio  ye  wer» 
deliv€icrt-e  John  8.32.  I  Cor.7.22.  Gul  S.l.  1  Piii.2.16.— f  John  8.  34.— g  lir.  lo 
ii-hleousne«8.— hCh.7.5.-i  Ch.l.SJ.-k  John  8.33. 


abounds"!    Shall  we  do  evil  that  good  may  come  of  it  1    This 
be  far  from  us ! 

16.  To  whom  ye  yield  yourselves]  Can  ye  suppose  that  you 
should  continue  to  be  the  servants  of  Christ,  if  ye  give  way 
to  sin  1  Is  he  not  the  master  who  exacts  the  service,  and  to 
whom  the  service  is  performed  t  Sin,  is  the  service  of  Satan  ; 
righlemisness,  the  service  of  Christ.  If  ye  sin,  ye  are  the 
servants  of  Satan,  and  not  the  servants  of  God. 

The  word  6ov\oi,  which  we  translate  servant,  properly 
signifies  slave:  and  a  slave  among  the  Greeks  and  Romans 
was  considered  as  his  master's  property  ;  and  lie  might  dis- 
pose of  him  as  he  pleased.  Under  a  bad  master,  the  lot  of  the 
slave  was  most  oppressive  and  dreadful ;  his  case  and  com- 
fort were  never  consulted  ;  he  was  treated  worse  than  a  beast ; 
and,  in  many  cases,  hia  life  hung  on  the  mere  caprice  of  the 
master.  This  state  is  the  state  of  every  poor  miserable  sin- 
ner; he  is  the  slave  of  Satan,  and  his  own  evil  lusts  and  ap- 
petites are  his  most  cruel  task-masters.  The  same  word  is 
applied  to  the  servants  of  Christ,  the  more  forcibly  to  show 
that  they  are  their  Master's  property :  and  that,  as  he  is  in- 
finitely good  and  benevolent,  therefore  his  service  must  be  per- 
fect freedom.  Indeed,  he  exacts  no  obedience  from  them, which 
he  does  not  turn  to  their  eternal  advantage,  for  this  master  has 
no  self-interest  to  secure. — See  on  chap.  i.  1. 

17.  But  God  be  thanked,  that  ye  were  the  servants  of'sin] 
This  vei-se  should  be  read  thus :  But  thanks  be  to  God,  that, 
although  ye  were  the  servants  of  sin,  nevertheless,  ye  have 
obeyed  from  tlie  heart  thai  forin  of  doctrine  that  was  delivered 
unto  you;  or,  that  mould  of  teaching  into  which  ye  were  cast. 
The  apostle  does  not  thank  God  that  they  were  sinners  ;  but 
that,  although  they  were  such,  they  had  now  received  and 
obeyed  the  Gospel. 

That  form  of  doctrine]  Tmov  SiSaxvS',  here  Christianity 
is  represented  under  the  notion  of  a  mould,  or  die,  into  which 
they  were  cast ;  and  from  which  they  took  tlie  i?npression  of 
its  excellence.  The_^g'«rc  upon  this  riif  is  the  image  of  God, 
righteousness  and  true  holiness,  which  was  stamped  on 
their  souls,  in  believing  the  Gospel,  and  receiving  the  Holy 
Ghost.  The  words  cij  bv  napcdoUrire  rvirov,  refer  to  the  melt- 
ing  of  metal :  which,  when  it  is  liquified,  is  cast  into  the 
mould,  th.it  it  may  receive  the  impression  that  is  sunk,  or  cut 
In  the  mould  ;  and  tlierefore  the  words  may  be  literally  trans- 
lated, into  which  mould  of  doctrine  ye  have  been  cast.  They 
were  melted  down  under  tlie  preacliing  of  the  word,  and  then 
were  capable  of  being  cast  into  its  mould,  and  receiving  tlie 
stamp  of  its  purity. 

18.  Beiiig  then  made  free  from  sin]  'E\'.v6cp'oBtvTci,  is  a 
term  that  refers  to  the  manumission  of  a  slave.  They  were 
redeemed  from  the  slavery  of  sin,  and  became  the  servants  of 
rightenusness.  Here  is  another  prosopopoeia  ;  both  sin  and 
righteoiisness  are  personified :  sin  can  enjoin  no  good  and 
profitable  work.  Righteousness  can  require  none  that  is  un- 
just or  injurious. 

19.  I  speak  after  the  rnanner  of  men]  This  phrase  is  often 
used  by  the  Greek  writers,  to  signify  what  was  easy  to  be 
comprehended  ;  wh;it  was  ad  captum  vulgi,  level  with  com- 
mon understandings;  delivered  in  a  popular  style;  what 
was  difi'erent  from  the  high  flights  of  the  poets,  and  the  stu- 
died sublime  obscxirity  of  the  philosonhers. 

Because  of  the  infirmity  of  your  flesh]  As  if  he  had  said,  I 
make  use  of  metaphors  and  figures  connected  with  well 
known  natural  things  ;  with  your  trades  and  situation  in  life ; 
because  of  your  inexperience  in  heavenly  things,  of  which  ye 
are  only  just  beginning  to  know  the  nature  and  the  names. 

Servants  to  uncleanness,  &c.]  Tiiese  different  expressions 
show  how  deeply  immersed  in,  and  enslaved  by  sin,  these 
Gentiles  were,  before  their  conversion  to  Christianity.  Seve- 
ral of  the  particulars  are  given  in  the  first  chapter  of  this 
epistle. 

20.  Ye  were  free  from  righteousness]  These  two  servitudes 
are  incompatible:  if  we  cannot  serve  God  and  mammon; 
surely  we  cannrOt  serve  Christ  and  Satan.  We  must  be  either 
sinners  or  saints :  God's  servants  or  the  devil's  slaves.  It 
cannot  be,  as  a  good  mistaken  man  has  endeavoured  to  sing: 

"  To  good  and  evil  equal  bent, 

I'm  both  a  devil  and  a  saint." 
I  know  not  whether  it  be  po.osible  to  paint  the  utter  prevalenca 
of  sin  in  stronger  colours  than  the  apostle  does  here,  by  say- 
ing they  wert  free  from  righteousness.    It  seems  tantamount 
to  Uiut  expression  in  Genesie,  chap.  vi.  ver.  5.  where  speak- 


The  latD  bincU  a  inati 


CHAPTER  Vll. 


n.s-  long  as  he  live*. 


to  God,  ye  have  your  fruit  unto  holiness,  and  ihe  end  everliist-  I    23  For  i  the  wages  oT  sin  is  death  ;  but  "  tlie  gift  of  VwiA  U 
w  life.  eternal  life  througii  Jesus  Clirist  our  Lord. 

iaen2.l7.  Ch.5.12    J«iT.«l  16.  m  Ch.2.7.ac.5.l-,  21.  1  P«.1.4. 


ing  of  the  total  degenerncy  of  tlie  human  race,  the  writer  says. 
every  imagination  of  the  thoughts  of  his  heart  teas  only  evil 
continually.  They  were  all  corrupt;  they  wpre  altogether 
abominable;  there  was  none  that  did  good;  no,  not  one. 

21.  What  fruit  had  ye  then  in  those  things]  God  designs, 
that  every  man  shall  reap  benefit  by  A;.?  service.  What  bene- 
fit have  ye  derived  from  the  service  of  -tint 

Wiereofye  are  now  ashamed]  Ve  blush  to  remember  your 
former  life.  It  was  scandalous  to  youreelves,  injurious  to 
others,  and  highly  provoking  to  God. 

The  end  of  those  things  is  death]  Whatever  sin  may  pro- 
mise of  pleasure  or  advantage  ;  the  end  to  which  it  necessa- 
rily tends,  is  the  destruction  of  body  and  soul. 

22.  But  now  being  made  free  from  sin]  As  being  free 
from  righteousness  is  the  finished  character  of  a  sinner  ;  so 
being  made  free  from  sin,  is  the  finished  character  of  a  ge- 
nuine  (.christian. 

And  become  servants  to  God]  They  were  transferred  from 
the  service  of  one  master  to  that  of  another:  tliey  were  freed 
from  the  slavery  of  sin,  and  engaged  in  the  service  of  God. 

F'ruil  unto  holiness]  Holiness  of  heart  was  the  principle; 
and  righteousness  of  life  tlie/rwi7. 

23.  F'or  the  wages  of  sin  is  death]  The  second  death,  ever- 
lasting  perdition.  Every  sinner  earns  this,  by  long,  sore,  and 
painful  service.  Oh!  what  pains  do  men  take  to  get  to 
hell !  Early  and  late  they  toil  at  sin  ; — and  would  not  divine 
justice  be  in  their  debt,  if  it  did  not  pay  them  their  due  wagesi 

But  the  gift  of  God  is  eternal  life]  A  man  may  merit  hell, 
but  he  cannot  merit  Aeare/i.  The  apostle  doc's' not  say  that 
the  wages  of  righteousness  is  eternal  life:  no,  but  that  this 
eternal  life,  even  to  the  righteous,  is  to  xapiafia  tow  Ozov,  the 
gracious  gift  o/'  God:  and  even  this  gracious  gift  comes 
through  Jesus  Christ  our  Lord.  He  alone  has  procured  it; 
and  it  is  given  to  all  those  who  find  redemption  in  his  blood. 
A  sinner  goes  to  hell,  because  he  deserves  it ;  a  righteous  man 
goes  to  heaven,  because  Christ  has  died  for  him  :  and  com- 
municated  tliat  gr.ice  by  which  his  sin  is  pardoned,  and  his 
Boul  made  holy.  The  word  orpunta,  which  we  here  render 
wages,  signified  the  daily  pay  of  a  Uoman  soldier.  So  every 
pinner  has  a  daily  pay,  and  this  pay  is  death  :  he  has  misery 
because  he  sins.     Sin  constitutes  hell :  the  sinner  has  a  hell 


in  his  own  bosom  ;  all  is  confusion  and  disorder  where  God 
does  not  reign;  every  indulgence  of  sinful  passions  increased 
the  disorder,  and  c<^)nsequently  the  misery  of  a  sinner.  If 
men  were  as  much  in  earnest  to  get  their  souls  saved,  as  (hey 
are  to  prepare  them  for  perdition,  heaven  would  be  highly 
penplod;  and  devils  would  be  their  own  companions.  Ani 
will  not  the  li-^ing  lay  this  to  heart  1 

1.  In  the  preceding  cliapter  we  .see  the  conve.rion  that  sub 
sisLs  between  the  doctrines  of  the  Gospel,  and  the  prractice  of 
Christianity.     A  doctrine,  is  a  teaching,  instruction,  or  I'n- 

formation  concerning  some  truth  lliat  is  to  be  believed,  ns  es- 
sential to  our  salvation.  But  all  teaching  that  comesfram  God, 
necessarily  leads  to  him.  That  Christ  died  for  our  sins,  and 
rose  again  for  our  justification,  is  a  glorious  doctrine  of  the 
Gospel.  But  this  is  of  no  use  to  liim  who  docs  not  die  to  sin, 
rise  in  the  likeness  of  Christ's  resurrection,  and  walk  in  new- 
ness of  life  :  this  is  the  use  that  should  br  made  of  (he  doc 
trine.  Every  doctrine  has  its  use ;  and  the  use  of  it  consists 
in  the  practice  founded  on  it.  We  hear  there  is  a  free  par- 
don ;  wo  go  to  Gotl  and  receive  it :  we  hear  thai  we  may  be 
made  holy;  we  apply  for  the  sanctifying  Spirit:  we  hear 
there  is  a  heaven  of  glory,  into  which  the  righteous  alone  shall 
enter;  we  watch  and  pray,  believe,  love,  and  obey,  in  order 
that,  when  he  doth  appear,  we  may  be  found  of  Him  in  peace, 
without  spot,  and  blameless. — Those  are  the  doctrines;  these 
are  the  uses  or  practice  founded  on  those  doctrines. 

2.  U  is  strange  that  there  should  be  found  a  person  believ- 
ing the  whole  Gospel  system;  and  yet  living  in  sin  !  Salva- 
tion FROM  siK  is  tlie  l07ig  continued  sound,  as  it  is  the  spirit 
and  design  of  tlie  Gospel.  Our  Christian  name,  our  bap- 
tismal covenant,  our  profession  of  faith  in  Christ,  and 
avowed  belief  in  his  word,  all  call  us  to  this.  Can  it  be  said 
that  we  have  any  louder  calls  than  these!  Oxir  self-interest, 
as  it  respr-cts  the  happiness  of  a  godly  life,  and  the  glories  of 
eternal  blessedness  ;  the  pains  and  wretchedness  of  a  life  of 
sin,  loading  to  the  worm  that  never  dies,  and  the  fire  that  is 
not  quenclied,  seconds  most  powerfully  the  above  calls. 
Reader,  lay  these  things  to  heart  ;  and  answer  this  question 

'to  God  :  Hoie  shall  I  escape,  if  I  neglect  so  great  salvation  1 
And  then,  as  thy  conscience  shall  answer,  let  thy  mind  and 
tliy  hand  begin  to  act. 


CHAPTER  VII. 
7%e  low  has  power  over  a  man  as  long  as  he  lives,  1.  And  a  wife  is  hound  to  her  husband  only  as  long  as  he  lives, 
2,  3.  Christian  believers  are  delivered  from  the  JSIosaie  law  by  Christ  Jesus,  and  united  to  God,  5 — 7.  By  the  law,  is 
the  knowledge  of  .tin,  S.  But  it  gives  710  power  over  it,  9 — 11.  Yet  it  is  holy,  just,  and  good,  12.  ffuic  it  convinces  of 
sin  and  brings  into  bondage,  13—24  No  deliverance  from  its  curse  but  by  Jesus  Christ,  2C.  [A.  M.  cir.  4062.  A.  D.  cir. 
58.  An.  Olymp.  cir.  CCIX.  2.  .\.  U.  C.  cir.  811.] 

KNOW  ye  not,  brethren,  (for  I  speak  to  them  that  know  the 
law,)  how  "  tliat  the  law  hath  dominion  over  a  man  as 
long  as  he  livethl 

2  Tor  b  the  woman  which  hath  a  hnsband  is  bound  by  the  law 
tnher  husband  so  long  as  he  liveth ;  but  if  the  husband  be  dead, 
she  is  loosed  from  the  law  of  her  husband. 

•  Ch.6.H.   Num.5. ll-31.-b  1  Cof.7  30.— c  Molt  5.S2. 


NOTES. — The  apostle  having,  in  the  preceding  chapter, 
shown  tlie  converted  Gentiles  the  obligations  Ihey  were  under 
to  live  a  holy  life  ;  addresses  himself  here  to  the  Jews,  who 
might  liesila'le  to  embrace  the  Gospel;  lest,  by  this  means, 
they  should  renounce  the  law,  which  might  appear  to  them  as 
a  renunciation  of  their  allegiance  to  God.  As  they  rested  in 
the  law,  as  sufficient  for  justification  and  sanctification  ;  it 
was  necessary  to  convince  them  of  their  mistake.  That  the 
law  was  insufficient  for  their  justification,  the  aposlle  had 
proved,  in  chapters  iii.  iv.  and  v. :  that  it  is  insutflcient  for 
their  sanctification  he  shows  in  this  chapter;  and  introduces 
his  discourse  by  showing  that  a  believing  Jew  is  discharged 
from  his  obligations  to  the  law,  and  is  at  liberty  to  come  under 
another,  and  much  happier  constitution,  viz.  that  of  the  Gos- 
pel of  Christ,  1 — 4.  In  the  fifth  verse  he  gives  a  general  de- 
scription of  the  state  of  a  Jew,  in  servitude  to  sin,  considered 
«8  under  mere  law.  In  the  6th  verse  he  gives  a  summary  ac- 
count of  the  state  of  a  Christian  or  believing  Jew,  and  the 
advantages  he  enjoys  under  the  Gospel.  Upon  the  5th  verse 
ho  comments,  from  ver.  7.  to  the  end  of  the  chapter,  and  upon 
tlie  Glii  verse  he  comments,  chap.  viii.  I — 11. 

In  explaining  his  position  in  the  5th  verse,  he  shows — l.That 
the  law  reaches  to  all  the  branches  and  latent  principles  of  sin, 
ver.  7.  2.  That  it  subjected  the  sinner  to  cfeath,  ver.  8 — 12. 
without  the  expectation  of  pardon.  3.  He  shows  Ihe  reason 
why  the  Jew  was  put  under  it,  ver.  13.  4.  He  proves  that  the 
law,  considered  as  a  rule  of  action,  though  it  was  spiritual, 
just,  holy,  and  good  in  itself,  yet  was  insufficient  for  sanctifi- 
cation, or  for  freeing  a  man  from  the  power  of  inbred  sin.  For  ■ 
as  the  prevalency  of  sensual  appetites  cannot  wholly  extin-  I 
guish  the  voice  of  reo.«07j  and  conscience ;  a  man  may  ac- 
knowleilge  the  law  to  be  holv,  just,  and  good,  and  vet  his  pa-'i- 
ttons  reign  within  him,  keeping  him  in  the  most  painful  and 
degrading  servitude,  while  the  law  supplied  no  power  to  deli- 
ver him  from  them,  ver.  14—24.  as  that  power  can  only  be  sup- 
plied by  the  grace  of  Jesus  Christ  ver.  25.    See  Tavlor. 


3  So  then  '  if,  while  her  husband  liveth,  she  be  married  to 
another  man,  she  shall  be  called  an  adulteres.s  :  but,  if  her  hus- 
band be  dead,  she  is  free  from  that  law ;  so,  that  she  is  no  adul- 
teress, though  she  be  married  to  another  man. 

4  Wherefore,  my  brethren,  ye  also  are  become  ^  dead  to  the 
law  by  the  body  of  Christ;  that  ye  should  be  married  to  an- 

dCh8.2.   O.l  2.l!>  to.  IS.   Eph.2.15.  Col. 2. 14. 

Verse  1.  For  I  speak  to  them  that  know  the  law]  This  is  a 
proof  that  the  apostle  directs  this  part  of  his  discourse  to  the 
Je  ws. 

As  long  as  he  liveth]  Or,  as  long  as  it  liveth  :  law  does  not 
extend  its  inrtuence  to  the  dead,  nor  do  abrogated  laws  biiid. 
It  is  all  the  same  wliether  we  understand  these  words  as  speak- 
ing of  a  law  abrogated,  so  that  it  cannot  command  ;  or  of  its 
objects,  being  dead,  so  that  it  has  none  to  bind.  In  either  case 
the  law  has  no  force. 

2.  For  the  woman  which  hatha  husband]  The  apostle  illus- 
trates his  meaning  by  a  familiar  instance.  A  married  woman 
is  bound  to  her  husband  while  he  lives ;  but  when  her  hus- 
band is  dead,  she  is  discharged  from  Die  law,  by  which  she 
was  bound  to  him  alone. 

3.  So  then,  if  while  her  husband  liveth]  The  object  of  the 
apostle's  similitude  is  to  show  that  each  party  is  equally  bound 
to  the  other  ;  but  that  the  death  of  either  dissolves  the  engage- 
ment. 

So — she  is  no  adulteress,  tlujugh  she  l>e  married  to  another] 
And  do  not  imagine  that  this  change  would  argue  any  disloy- 
alty in  you  to  your  Maker:  for,  as  he  has  determined  that  this 
law  of  ordinances  shall  cease,  you  are  no  more  bound  to  it 
than  a  woman  is  to  a  deceased  husband  ;  and  are  as  free  to 
receive  the  Gospel  of  Christ,  as  a  woman,  in  such  circumstan- 
ces, would  be  to  re- marry. 

4.  Wherefore,  my  brethren]  This  is  a  parallel  case.  Yoa 
were  once  under  the  law  of  Moses,  and  were  bound  by  its  in- 
junctions ;  but  now  ye  are  become  dead  to  that  law;  a  modest 
inoflTensivp  mode  of  speech,  for  the  law,  which  was  once  your 
husljand.  is  dead ;  God  has  determined  that  it  shall  be  no  lon- 
ger ill  force ;  so  that  now,  as  a  woman  whose  husband  is  dead, 
is  freed  from  Ihe  law  of  that  husband,  or  from  her  conjugal 
vow,  and  may  legally  be  married  t.i  another;  so  God,  who  gave 
the  law  under  which  ye  have  hitherto  lived,  designed  that  it 
should  be  in  force  only  till  the  advent  of  the  Messiah.  That 
advent  has  taken  placed  the^te  has,  consequently,  ceased,  and 

43 


^n  cannot  he  knoiPti ROMANS. 

othpr,  ex'r.n  to  him  who  is  raised  from  the  dead,  that  we  should 
•  brinij  forth  fruit  unto  God. 

5  For,  when  we  wore  in  the  flesh,  the  f  motions  of  sins,  which 
were  by  the  law,  «  did  work  in  our  members  >■  to  bring  forth 
fcuit  anto  death.  ,     ,        .....       .     . 

6  Bit  now  we  are  delivered  from  the  law,  '  that  being  dead 

e.><l  -'.a!— frjr.pitisi.ins-eCli  C.13.— hCh.6.21.  Gnl.5.19.  Jamsa  1.15.- iOr, 
bein~  rteaJ  to  [hot.  Ch  o  ■-'    "^f-  ■•• 


hut  by  the  law. 


now  ye  are  called  to  take  on  you  the  yoke  of  the  Gospel,  and 
lay  down  the  yoke  of  the  law ;  and  this  is  the  design  of  God, 
that  you  should  do  so.  ,     ■  ,  j- 

That  i/e  should  he  married  to  another — toho  is  raised  from 
thf  dead]  As  Christ  is  the  end  of  the  la^r/or  righteousness 
to  ecert/  one  that  helievelh,  tlie  object  of  God  in  giving  the  law, 
wu.s  to  unite  you  to  Chri.st ;  and  as  he  has  died,  he  has  not  only 
a!)o!islied  that  law  which  condemns  every  transgressor  to  dea/A., 
without  any  Iiope  of  a  revival;  but  he  has  also  made  tliat 
atonement  fur  sin  by  his  own  death,  which  is  represented  in 
the  sacrifices  prescribed  by  tlic  law.  And  as  .lesus  Christ  is 
risen  again  Jroin  the  dead,  he  has  thereby  given  the  fullest 
proof,  that  by  his  death  he  has  procured  the  resurrection  of 
mankind,  and  made  that  atonement  required  by  the  law. 

7'Ao/  ire  should  bring  forth  fridt  unto  God]  We,  .lews, 
who  believe  in  Christ,  have,  in  consequence  of  our  union 
with  him,  received  the  gifts  and  graces  of  the  Holy  Spirit;  so 
that  wo  bring  forth  that  fruit  of  holiness  unto  God,  which  with- 
out this  union,  it  would  be  impossible  for  us  to  produce.  Here 
19  a  delicate  allusion  to  the  case  of  a  promising  and  numerous 
progeny,  from  a  legitimate  and  hnppy  marriage. 

5.  For,  irhen  lee  toere  in  the  flesh]  When  we  were  without 
the  Gosjjfl,  in  our  carnal  unregenerated  state,  though  believ- 
ing the  law  of  Moses,  and  performing  the  rites  and  ojjices  of 
our  religion. 

The  mStions  of^ns,  which  were  by  the  law]  To  iradmaTa 
TIM  ajiapriMv,  the  passions  of  sins,  the  evil  propensities  to 
sins  ;— to  eveo'  particular  sin  there  is  a  propensity  ;  one  pro- 
pensity does  not  excite  to  all  kinds  of  sinful  acts ;  hence  the 
apostle  uses  the  plural  number,  the  passions  or  propensities 
of  sins  ;  sin.s  heing  not  more  various  than  their  projiensities 
in  the  unregenerate  heart,  which  excite  to  them.  These  va- 
Sriuara,  propensities,  constitute  the  falleti  nature  ;  they  are 
the  disease  of  the  heart;  the  pollution  and  corruption  of  the 
soul. 

Did  work  in  our  members]  The  evil  propensity  acts,  cv  rot; 
utKzatv,  in  the  whole  nervous  and  muscular  system  ;  applying 
that  stimulus  to  every  part,  which  is  necessary  to  excite  it  to 
action. 

To  bring  forth  fruit  unto  death]  To  produce  those  acts  of 
transgrcs.sfon  which  subject  the  sinner  to  death  temporal  and 
eternal.  When  the  apostle  says,  the  motions  of  sin,  whidi 
were  by  the  laic ;  he  points  out  "a  most  striking  and  invariable 
characteristic  of  sin,  viz.  its  rebellious  nature;  it  ever  acts 
against  laio,  and  the  most  powerfully  against  knotvn  law. 
Because  the  law  requires  obedience;  therefore  it  rcj"W  trans- 
gress. The  law  is  equally  against  evil  passions  and  evil  ac- 
tions; and  both  these  exert  themselves  against  it.  So,  these 
motions  which  were  bv  the  law,  became  roused  into  the  most 
powerful  activity,  by  the  prohibitions  of  the  law.  They  were 
comparatively  dormant  till  the  law  said,  thou  shall  not  do  this, 
thou  shnlt  do  that ;  then,  the  rebellious  principle  in  the  evil 
propensitji  became  roused,  and  acts  of  transgression  and 
omissions  of  duty  were  the  immediate  consequences. 

6.  But  now  we  are  delivered  from  the  laic]  We,  who  have 
believed  in  Christ  .lesus,  are  'delivered  from  that  yoke  by 
which  we  were  bound,  wliich  sentenced  every  transgressor  to 
perdition,  but  provideil  no  pardon  even  for  the  penitent :  and 
no  sanctifcation  for  those  who  are  weary  of  Sieir  inbred  cor- 
ruptions. 

That  being  dead  wherein  we  were  held]  Tons,  believers 
in  Christ,  this  commandment  is  abrogated;  we  are  transfer- 
red to  another  constitution ;  that  law  which  kills,  ceasestobind 
UB  :  it  is  dead  to  us  who  have  believed  in  Christ  Jesus,  who  is 
the  end  of  the  law  for  justification  and  salvation  to  every  one 
that  believes. 

ITiatwe  should  serve  in  newness  of  spirit]  We  are  now 
brought  under  a  more  spiritual  dispensation  :  now  we  Icnow 
the  spiritual  import  of  all  the  Mosaic  precepts.  We  see  that 
the  law  refers  to  the  Gospel,  and  can  only  be  fulfilled  by  the 
Gospel. 

The  oldness  of  the  letter]  The  merely  literal  rites,  ceremo- 
nies, and  sacrifices,  are  now  done  away ;  and  the  newness  of 
the.  Spirit,  the  true  intent  and  meaning  of  all  are  now  fully 
disclosed  :  so  that  we  are  removed  from  an  imperfect  state 
into  a  state  of  perfection  and  excellence.  We  sought  justifi- 
cation and  sanctification,  pardon  and  holiness  by  the  law;  and 
have  found  that  the  law  could  not  give  them  :  we  have  sought 
these  in  the  Gospel  scheme,  and  we  have  found  thera.  We 
serve  God  now,  not  according  to  the  old  literal  sense,  but  in 
the  true  spiritual  meaning. 

7.  Ts  the  laic  sin  7]  The  apostle  had  said,  ver.  5.  The.  motions 
of  sin,  which  were  by  the  la  w,  did  bring  forthfruit  unto  death; 
and  now  he  anticipates  an  objection,  "is  therefore  the  law 
sin  1"  to  which  he  answers,  as  usual,  ^r]  yevotro,  by  no  means. 
Law  is  only  the  means  of  disclosing  this  sinful  propensity, 
not  of  producing  it:  as  a  bright  beam  of  the  sun  introduced 
into  a  room,  shows  millions  of  motes  which  app*ir  to  be  dan- 
6ing  m  it  in  all  directions;  but  these  were  not  iiitroduoed  by 

44 


wherein  we  were  held  ;  that  we  should  serve  ^  in  newness  of 
spirit,  and  not  in  the  oldness  of  the  letter. 

7  What  shall  we  say  then  1  Is  the  law  sin  ■?  God  forbid.  Nay, 
•I  had  not  known  sin,  but  by  the  law;  for,  I  had  not  known 
™  lust,  except  the  law  had  said,  "  Thou  shalt  not  covet. 

8  But  °  sin,  taking  occasion  by  the  commandment,  wrought 


the  light,  they  were  there  before ;  only  there  was  not  light 
enough  to  make  them  manifest ;  so  the  evil  propensity  was 
there  before,  but  there  was  not  light  sufficient  to  discover  it. 
I  had  not  known  sin  but  by  the  law]  Mr.  Locke  and  Dr. 
Taylor  have  properly  remarked  the  skill  used  by  i^t.  Paul  in 
dexterously  avoiding,  as  much  as  possible,  the  giving  offence 
to  the  .lews  :  and  this  is  particularly  evident  in  his  use  of  the 
word  I  in  this  place.  In  the  beginning  of  the  chapter,  where 
he  mentions  their  knowledge  of  the  law,  he  says  yb.  In  the 
4th  vei-se  he  joins  himself  with  them,  and  says  ice  ;  bni  here, 
and  so  to  the  end  of  the  chapter,  where  he  represents  the 
power  of  sin,  and  the  inability  of  the  law  io  subdue  it,  he  ap- 
pears to  leave  the7n  out.  and  speaks  altogether  in  Hie  first  per- 
son, though  it  is  plain  he  means  all  those  who  were  under  tlie 
law.  So  chap.  iii.  7.  he  uses  the  singular  pronoun,  why  am  I 
judged  a  sinner?  when  he  evidently  means  the  whole  body 
of  unbelieving  Jews. 

There  is  another  circumstance  in  which  his  address  is  pe- 
culiarly evident ;  his  demonstrating  the  insufficiency  of  the 
law,  under  colour  of  vindicating  it.  He  knew  that  the  Jew 
would  take  fire  at  the  least  reflection  on  the  law,  which  he 
held  in  the  highest  veneration ;  and  therefore  he  very  natu- 
rally introduces  him  catching  at  that  e.xpression,  ver.  5.  thi: 
motions  of  sin  ichich  icere  by  the  law;  or,  notwithstanding 
the  law.  "  What !"  says  this  Jew,  "  do  you  vilify  the  law,  by 
charging  it  with  favouring  sin'?"  By  no  means,  says  the 
apostle,  I  am  very  far  from  charging  the  law  with  favouring 
sin.  The  law  is  holy,  and  the  commandment  is  holy,  just 
and  good,  ver.  12.  Thus  he  writes  in  vindication  of  the  law; 
and  yet  at  the  same  time  shows,  1.  That  the  law  requires  the 
most  extensive  obedience,  discovering  and  condemning  sin 
in  all  its  most  secret  and  remote  branches,  verec  7.  2.  That 
\i  gives  sin  a  deadly  force,  subjecting  every  transgression  to 
the  penalty  of  deaths  verse  8—14.  And  yet,  3.  Supplies  neither 
help  nor  hope  to  the  sinner,  hut  leaves  him  under  the  power 
of  sin,  and  the  sentence  of  death,  veree  14,  &c.  This,  says 
Dr.  Taylor,  is  the  most  ingenious  turn  of  writing  I  ever  met 
with.  We  have  another  instance  of  the  same  .«'ort,  chap, 
xiii.  1—7. 

It  is  not  likely  that  a  rfar/c,  corrupt  human  heart,  candiscern 
the  will  of  God.  His  late  is  his  will :  it  recommends  what  is 
just,  and  right,  and  good ;  and  forbids  what  is  improper,  un- 
just, and  injurious.  If  God  had  not  revealed  himself  by  this 
law,  we  should  have  done  precisely  what  many  nations  of  tlie 
earth  have  done,  who  have  not  had  this  revelation  ;  put  dark- 
ness for  light,  and  sin  for  acts  of  holiness.  While  the  huiitaii 
heart  is  its  own  measure,  it  will  rate  its  workings  accord- 
ing to  its  own  propensities  :  for,  itself  is  its  highest  /  «/e.  But 
when  God  gives  a  true  insight  of  his  own  perfections,  to  be 
applied  as  a  rule  both  of  passion  and  practice,  then  sin  is 
discovered;  and  discovered  too,  to  be  exceedingly  sinful.  So, 
strong  propensities,  because  they  appear  to  be  inherent  in 
our  nature,  would  have  passed  for  7iatural  and  necessary  ope- 
rations ;  and  their  sinfulness  would  not  have  been  disco\-ereJ, 
if  the  law  had  not  said,  Thou  shalt  not  covet.  And  thus 
determined,  that  the  propensity  itself,  as  well  as  its  outward 
operations,  is  sinful.  The  law  is  the  straight  edge  whicli 
determines  the  quantum  of  obliquity  in  the  crooked  line  to 
which  it  is  applied. 

It  is  natural  for  man  to  do  what  is  unlawful,  and  to  desire 
especially  to  do  that  which  is  forbidden.    The  heatliens  have 
remarked  this  propensity  In  man. 
Thus  l.iVY,  Hist,  xxxiv.  4 

Luxuria — ipsis  vinculis  sicutfera  bestia  irritata. 
"Luxury,  like  a  wild  beast,  is  irritated  by  its  very  6o«ds." 
Audax  omnia  perpeti 
Gens  humana  ruit,  per  vetitum  nefas. 
"The  presumptuous  human  race  obstinately  rush  into  pro- 
hibited  acts  of  wickedness." 

Hob.  Carm.  lib.  1.  Od.  iii.  v.  25. 
And  OvH),  Amor.  lib.  ii.  Eleg.  xix.  ver.  3. 
Quod  licet,  ingratum  est ;  quod  non  licet  acrius  urit. 
"  What  is  lawful  is  insipid  ;  the  strongest  propensity  is  ex- 
cited towards  that  which  is  prohibited." 
And  again,  lb.  lib.  iii.  E.  iv.  ver.  17 
Nitimur  in  vetitum  semper,  cupimusqiie  negata. 
"Vice  is  provoked  by  every  strong  restraint; 
Sick  men  long  most  to  drink,  who  know  they  mayn't." 
The   same  poet  delivers  the  same  sentiment  in  another 
place : 
Acrlor  admonitu  est,  irntaturque  retenta 
Et  crescit  rabies :  reraoraminaque  ipsa  nocebant. 

Metam.  lib.  iii,  ver.  566. 
"  Being  admonished,  he  becomes  the  more  osbtinate  ;  and  hie 
fierceness  is  irritated  by  restraints.  Prohibitions  become 
incentives  to  greater  acts  of  vice." 
But  it  is  needless  to  multiply  exampJes;  this  most  wicked 
principle  of  a  sinful,  fallen  nature,  has  been  felt  and  acknow- 
ledged by  ALL  munkifid. 


The  wretchedness  of  man CHAPTER  VII^ 

in  me  all  manner  of  concupiscence.  For  p  without  the  law,  sin 
teas  dead. 

9  For  I  was  alive  withovit  the  law  once  :  but  when  the  com- 
mandment came,  sin  revived,  and  I  died. 

10  And  the  commandment '  which  was  ordained  to  life,  I 
found  to  be  unto  death. 


ty  reason  of  >,in. 


8.  Sin^taking  occasion  by  the  commandment]  1  think  the 
pointing,  both  in  this  and  in  the  lllh  verse,  to  be  wrong ;  the 
comma  should  be  after  occasion,  a.ni  nothtler commanrlment. 
But  sin  taking  occasion,  wroiiglit  in  me  by  this  command- 
ment,  all  Tnanner  of  concupiscence.  There  are  difTerent  opi- 
nions concerning  the  meaning  of  the  word  Kij>opnn,  which  we 
here  translate  occasion.  Dr.  Waterland  translates  the  clause, 
sin,  takiitg  adva.vtaoe.  Dr.  Taylor  contends  ihat  all  com- 
mentators liave  mistaken  tlie  meaning  of  it,  and  that  it  should 
be  rendered  having  received  forcb.  For  this  acceptation  of 
the  word,  I  can  find  no  adequate  authority,  except  in  its  ety- 
mology— airo,from,  and  opun,  impetus.  The  word  appears  to 
signify,  in  general,  whatsoever  is  necessary  for  the  comple- 
tion or  accomplishment  of  any  particular  purpose.  Xenophnn 
u.ses  acp-jpfini  ctf  rov  lituv,  to  Signify  whatever  is  necessary  for 
the  support  of  life.  There  is  a  peraonitication  in  the  text; 
sin  is  represented  as  a  murderer  watching  for  life,  and  snatch- 
ing nt  every  means,  and  embracing  every  opportunity,  to  carry 
iiie  fell  fiurpose  into  effect.  The  miserable  sinner  has  a  mur- 
derer, sin,  within  him  ;  this  murderer  can  only  destroy  life  in 
certain  ci7CHmsta7tees :  finding  that  the  law  condemns  the 
object  of  his  cruelty  to  death,  he  takes  occasion  from  this,  to 
work  in  the  soul  all  manner  of  concupiscence,  evil  and  irre- 
gular desires  and  appetites  of  every  kind  ;  and  by  thus  in- 
creasing the  evil,  e.'ipose.s  the  soul  to  more  condemnation, 
and  thus  it  is  represented  as  being  stain,  ver.  11.  That  is, 
the  taw,  on  the  evidence  of  those  sinful  disposiliotis,  and 
their  corresponding  practices,  condemns  the  sinner  to  death  : 
Ko  that  he  is  dead  in  law.  Thus  the  very  prohibition,  as  we 
have  already  seen  in  the  preceding  verse,  becomes  the  instru- 
ment of  exciting  the  evil  propensity;  for,  although  a  sinner 
has  the  general  propensity  to  do  what  is  evil ;  yet  he  seems 
to  feel  most  delight  in  transgressing  knowri  law:  stat  pro 
ratione  voluntas  ;  "I  will  do  it,  because  I  will." 

For,  without  the  law,  sin  was  dead]  Where  there  is  no 
law,  there  is  no  transgression  ;  for  sin  is  the  transgression  of 
the  law  ;  and  no  fault  can  be  imputed  unto  death,  where  there 
Is  no  statute,  by  which  such  a  fault  is  made  a  capital  offence. 

Dr.  Taylor  thinks  that  x«P'5  vopov,  without  the  law,  moans 
the  li>ne  before  the  giving  the  law  from  Mount  Sinai,  which 
took  in  the  space  of  430  years,  during  which  time  the  people 
were  under  the  Abrahamic  covenant  of  grace:  and  without 
the  law  that  was  given  on  Mount  Sinai,  the  sting  of  death, 
whicli  is  sin,  had  not  power  to  slay  the  sinner:  for,  from  the 
time  that  Adam  sinned^  the  law  was  not  re-enacted  till  it  was 
given  by  Moses,  chap.  v.  13.  The  Jew  was  then  alive,  be- 
cause he  was  not  under  the  law  subjecting  him  to  death  for 
his  transgressions:  but  ichen  the  commandment  came,  with 
the  penalty  of  death  annexed,  sin  revived,  and  the  Jew  died. 
Then  the  sting  of  death  acquired  life :  and  the  .lew,  upon  the 
first  transgression,  was  dead  in  law.  Thus  sin,  the  sting  of 
death,  received  7'orce  or  advantage,  to  destroy  by  the  com- 
inandnK-nt,  ver.  8,  11. 

All  manner  of  concupiscence]  It  showed  what  was  evil, 
and  forbad  it;  and  then  the  principle  of  rebellion,  which 
Bcems  essential  to  the  very  nature  of  sin,  rose  up  against  the 
prohibition:  and  he  was  the  more  strongly  incited  to  disobey, 
in  proportion  as  obedience  was  enjoined.  Thus  the  apostle 
shows  that  the  law  had  authority  to  prohibit,  condemn,  and 
destroy ;  but  no  power  to  pardon  sin,  root  out  enmity,  nor 
sure  the  soul. 

The  word  in-iSu^ca,  which  we  render  concupiscence,  signi- 
fies simply  strong  desire  of  any  kind  :  but,  in  the  New  Testa- 
ment, it  is  generally  taken  to  signify  irregular  and  un/wly 
desires.  Sin,  in  the  mind,  is  the  desire  to  do,  or  to  be,  what  is 
contrary  to  the  holiness  and  authority  of  GOD. 

For,  loithout  the  lam,  sin  was  dead — This  means,  according 
to  Dr.  Taylor's  hypothesis,  the  time  previous  to  the  giving  of 
the  law.— See  before.  Rut  it  seems  also  consistent  with  the 
apostle's  meaning,  to  interpret  the  place  as  implying  the  time 
in  which  Paul,  in  his  unconverted  .Jewish  stale,  had  not  the 
proper  knowledge  of  the  law;  while  he  was  unacquainted 
with  its  spirituality.  He  {e\l  e'^il  desire,  but  he  did  not  know 
tlie  evil  of  it;  he  did  not  consider  that  the  law  tried  the  heart 
and  its  workings  :  as  well  as  outward  actions.  This  is  far- 
ther explained  in  the  next  verse. 

9.  /  tea*'  alive  without  the  law  once]  Dr.  Whitby  para- 
phrases the  text  thus  :  "  For,  the  seed  of  Abraham  was  alive 
without  the  law  once,  before  the  law  was  given,  I  being  not 
obnoxious  to  death  for  tliat  to  which  the  law  had  not  threat- 
ened death:  but  when  the  commandment  came,  forbidding  it 
under  that  penalty,  sin  revived,  and  I  died;  i.  e.  it  got 
5U-englh  to  draw  nic  to  sin,  and  to  condemn  me  to  dwith.  Sin 
Is,  in  Scripture,  represented  as  an  enemy  that  seeks  our  ruin 
and  destruction  ;  and  takes  all  occasions  to  effect  it.  It  is 
here  said  to  war  against  the  mind,  ver.  23.  elsewhere  to  war 
against  the  soul,  1  Pel.  ii.  U.  to  surround  and  beset  us,  Heb. 
xii.  1.  to  bring  us  into  bondage  and  subjection,  and  get  the 
domioion  over  us   Rom.  vi.  12.  to  entice  us,  and  eo  to  work 


11  For  sin,  '  t.iking  occasion  by  the  commandment,  deceived 
me,  and  by  it  slew  me. 

12  Wherefore  '  the  law  is  holy,  and  the  commandment  holy, 
and  just,  and  good. 

13  Was  then  that  'which  is  good  made  death  unto  mel  God 
forbid.     Hut  "sin,  that  it  might  appear  sin,  working  death  in 

l.a-tCh»p.l.21.t5.J).— uCI:ap.a.->l.  2Cjr. 

our  death,  James  i.  1,5,  16.  and  to  do  all  that  Satan,  the  grand 
enemy  of  mankind,  doth,  by  tempting  us  to  the  commission  of 
i^  Whence  Chrysostom,  upon  those  words,  Heb.  xii.  4,  Ye 
have  not  yet  resisted  unto  btoud,  irpo;  rrfv  anaprtav  avrayuvi- 
l^openoi,  striving  agaiitst  sin:  rtpresents  sin  as  an  armed 
and  flagrant  aitrersary.  When,  therefore,  it  finds  a  law 
which  threatens  death  to  the  violater  of  it ;  it  takes  occasion 
thence,  more  earnestly,  to  tempt  and  allure  to  the  violation  of 
it :  that  so  it  may  more  effectually  subject  us  to  death  and 
condemnation  on  that  account ;  (or  the  stiiig  of  death  i.*  si>i, 
ajtd  the  strength  of  sin  is  the  taw,  condemning  us  to  death 
for  transgressing  it.  Tims,  when  God  had  forbidden,  on  pain 
of  death,  tlie  eating  the  fruit  of  the  tree  of  knowledge;  Sa- 
tan thence  took  occasion  to  tempt  our  first  parents  to  trans- 
gress, and  so  slew  them ;  or  made  them  subject  to  death  : 
f.^irmiTri(Te,  he  deceived  them.  Gen.  iii.  13.  1  Tim.  ii.  11.  which 
is  the  word  used  ver.  11.  The  phrase,  without  the  lawj  sin 
wasdead,  mean^that  sin  was  then, (before  the  lawwasgiven,) 
comparatively  dead,  as  to  its  power  of  condemning  to  death  ; 
and  this  sense  the  antithesis  reqaircs,  without  the.  law;  apaprta 
veKpa,  cyw  6c  ct^cov,  siyi  wa-f  dead,  but  I  was  living  :  but  when 
the  commandment  came,  (i.  e.  the  law,)  sin  revived,  and  I 
died.  How  were  men  living  before  the  law,  but  because 
then,  no  law  condemned  them  1  Sin,  therefore,  must  be  then 
dead,  as  to  its  condemning  power.  How  did  they  die  when 
the  law  came,  but  by  the  law  condemning  them  to  death  ?  Sin, 
therefore,  revived  then,  as  to  its  power  of  condemning,  which 
it  received  first  from  the  .sin  of  Adam,  which  brought  death 
into  the  world ;  and  next,  from  the  laio  of  Mo.-ies,  which  en- 
tered that  the  offence  7nighl  abound,  and  reign  more  unto 
death,  chap.  v.  '20,  21.  For  though  sin  was  in  the  world  from 
.iVdam  to  Moses;  or,  until  the  law  was  given  ;  yet  it  was  not 
imputed  unto  death,  when  there  was  710  law  that  did  threaten 
death  ;  so  that  death  reigned  from  that  interval,  by  virtue  of 
Adam's  si?i  alone  ;  even  over  them  who  had  not  sinned  after 
the  similitude  of  Adam's  transgression  ;  i.  e.  against  a  positive 
law,  forbidding  it  under  the  penalty  of  death  ;  which  law  be- 
ing delivered  by  Moses,  sl?^  revived;  i.  e.  it  had  again  its 
force  to  condemn  men,  as  before,  to  death,  by  virtue  of  a  law 
which  threatenrd  death.  And  in  this  sense  the  apostle  seems 
to  say.  Gal.  iii  19.  the  lain  was  added  because  of  tra7isgres- 
sions,  to  convince  us  of  the  wrath  and  punishment  due  to 
them  ;  and  tliat  the  lain,  theiefore,  worktth  wrath,  because 
•where  710  law  is,  there  is  710  transgression,  Rom.  iv.  15.  sub- 
jecting us  to  WTath ;  or  no  such  sense  of  the  divine  wratli, 
as  where  a  plain  Divine  law,  threateningdeath  and  condemna- 
tion, is  violated."     See  liliitby,  in  loco. 

10.  And  the  comma7idmerit]  Meaning  the  laiF  in  general^ 
which  was  ordained  to  life ;  the  rule  of  righteousiiet<s  teach- 
ing those  statutes  which,  if  a  man  do,  he  shall  live  in  them, 
Lev.  xviii.  5.  I  found,  by  transgressing  it,  to  be  u7ito  death  ; 
for  it  only  presented  the  duty,  and  laid  down  the  peralty, 
without  aflbrding  any  strength  to  resist  sin,  or  subdue  evil 
propensities. 

11.  A'(?i,  taki7ig  occasion]  Sin  deriving  strength  from  th« 
law,  threatening  death  to  the  transgressor,  (see  the  note  on 
ver.  ,?.)  deceived  me,  drew  me  aside  to  disobedience,  promt- 
sing  me  gratifii'ation,  honour,  independence,  &c.  as  it  promi- 
sed  to  Eve  ;  for  to  her  history  the  apostle  evidently  alludes, 
and  uses  the  very  same  expression,  deceived  me,  cltjirarriac 
pe-  See  the  preceding  note :  ^nd  sec  tlie  Septuagint,  Gen. 
iii.  13. 

And  by  it  slere  me.]  Subjected  me  to  that  death  which  thu 
law  denounced  against  transgressors  ;  and  rendered  me  mise- 
ra6?e  during  the  course  of  life  itself.  It  is  well  known  to  scholars, 
tlmttheverb  airoKreti'tiv,  significsnotonly  to  slay  or  kill,'tnH<i]so 
to  make  wretched.  Every  sinner  is  not  only  exposed  to  death, 
because  he  has  sinned,  and  must,  sooner  or  later,  die;  but  ha 
Is  miserable  in  both  body  and  mind,  by  the  influence  and  tha 
effects  of  sin.     He  lives  a  dying  life,  or  a  living  death. 

12.  Wherefore  the  law  is  holy]  As  if  he  had  said,  to  sooth 
his  countrymen,  to  whom  he  had  been  showing  the  absolute 
insufliciency  of  the  law,  either  to  justify  or  save  from  sin  :  I 
do  not  intimate  that  there  is  any  thing  improper  or  i7nperfect 
in  the  law  as  a  rule  of  life  :  it  prescribes  what  \sholy,just,  and 
good  ;  for  it  comes  froiTi.;i  holy,  just,  and  good  God.  The  tAW 
which  is  to  regulate  the  whole  of  the  outward  conduct  is  holy; 
and  the  commandme.nt,  Thou  shall  not  covet,  which  is  to  regu- 
late the  heart,  is  not  less  so.  All  is  excellent  and  pure  ;  but  it 
neither  pardons  sin,  nor  purifies  the  heart ;  and  it  is  because 
it  is  holy,  just,  and  good,  that  it  condemns  transgressors  lo 
death. 

13.  Was  then  that  which  is  good  made  death  unto  nie7] — 
This  is  the  question  of  tlie  Jew,  with  whom  the  apostle  ap- 
peal's to  be  disputing.  "Do  you  allow  the  law  to  be  good,  and 
yet  say,  it  is  the  cause  of  our  death  7"  The  apostle  answers, 
God  forbid !  prt  ytvoiro,  by  no  means :  it  is  not  the  law,  that  is 
the  cause  of  your  death,  but  sin;  It  was  sin  which  subjected 
us  to  death  by  th«  law,  justly  threatcniDg  sin  with  deatlt 


The  struggles  of  an  enlightemd 


ROMANS. 


but  unregenerate  mind. 


roe  by  that  which  is  good ;  thai  sin  by  the  commandment  might 
become  exceeding  sinful. 

14  For,  we  know  ttiat  the  law  is  spiritual :  but  I  am  carnal, 
»  sold  under  sin. 

.Il£inea21.20,  S5.  ZKInjal?.!?.  lM«c.I.15. 


Which  law  was  given  tliat  sin  might  appear,  might  be  set 
forth  in  its  own  colours  ;  when  we  saw  it  subjected  us  to 
death  by  a  law  perfectly  holy,  just,  and  good  ;  that  sin,  bv  the 
law  might  be  represented  what  it  really  is:  xa^'  vireppoXr])' 
auaoTcjXos,  an  exceeding  great  and  deadly  evil. 

Tnus  it  appears  tlwt  man  cannot  have  a  true  notion  of  sin, 
but  by  means  of  the  law  of  God.  For  this  I  have  already 
given  sufficient  reasons  in  the  preceding  notes.  And  it  was 
one  design  of  the  law  to  show  the  abominable  and  destructive 
nature  of  sin ;  as  well  as  to  be  a  rule  of  life.  It  would  be  al- 
most impossible  for  a  man  to  have  that  just  notion  of  the  de- 
merit of  sin,  so  as  to  produce  repentance,  or  to  see  the  nature 
and  necessity  of  the  death  of  Christ,  if  the  law  were  not  ap- 
plied to  his  conscience  by  the  light  of  the  Holy  Spirit ;  it  is 
then,  alone,  that  he  sees  himself  to  be  carnal,  and  sold  under 
sin  ;  and  that  the  law  and  the  commandment  are  holy,  just, 
and  good.  And  let  it  be  observed,  that  the  law  did  not  an- 
swer this  end  merely  among  the  Jeu^s,  in  the  days  of  the  apos- 
tle; it  is  just  as  necessary  to  the  Gentiles,  to  the  present  luiur. 
Nor  do  we  find  that  true  repentance  takes  place  where  the 
moral  law  is  not  preached  and  enforced.  Those  who  preach 
only  the  Gospel  to  sinners,  at  best  only  heal  the  hurl  of  the 
daughter  of  my  people  slightly.  The  law,  therefore,  is  the 
grand  instrument  in  the  hands  of  a  faithful  minister,  to  alarm 
and  awaken  sinners  :  and  he  may  safely  show,  that  every  sin- 
ner is  under  the  law,  and  consequently  under  the  curse,  who 
has  not  fled  for  refuge  to  the  hope  held  out  by  the  Gospel :  for, 
in  this  sense  also  Jesus  Christ  is  the  end  of  the  LXVf  for  justi- 
fication to  them  that  believe. 

14.  For,  we  know  that  the  law  is  spiritual]  This  is  a  gene- 
ral proposition,  and  probably  in  the  apostle's  autograph,  con- 
cluded the  above  sentence.  The  law  is  not  to  be  considered 
as  a  system  of  external  riles  and  ceremonies  ;  nor  even  as  a 
rule  of  mural  action  ;  it  is  a  spiritual  system;  it  reaches  to 
the  most  hidden  purposes,  thoughts,  dispositions,  and  desires 
of  the  heart  and  soul ;  and  it  reproves  and  condemns  every 
thing  without  hope  of  reprieve  or  pardon,  that  is  contrary  to 
eternal  truth  and  rectitude. 

But  I  am  carnal,  sold  under  sin]  This  was,  probably,  in 
ihe  apostle's  letter,  the  beginning  of  a  new  paragraph.  I  be- 
Jieve  it  is  agreed,  on  all  hands,  that  the  apostle  is  here  demon- 
strating the  insufficiency  of  the  law,  in  opposition  to  the  Gos- 
pel. That  by  the  former,  is  the  knowledge,  by  the  toHer,  the 
cure  of  sin.  Therefore,  by  /  here  he  cannot  mean  himself,  nor 
any  Christian  believer  ;  if  the  contrary  could  be  proved,  the 
prguraent  of  the  apostle  would  go  to  demonstrate  the  insuffi- 
eiency  of  the  Gospel,  as  well  as  the  law. 

It  is  difficult  to  conceive  how  the  opinion  could  have  crept 
into  the  church,  or  prevailed  there,  that  "  the  apostle  speaks 
here  of  his  rengenerate  state ;  and  that  what  was,  in  such  a 
state,  true  of  himself,  must  be  true  of  all  others  in  the  same 
state."  This  opinion  has,  most  pitifully  and  most  sliamefully, 
not  only  lowered  the  standard  of  Christianity,  but  destroyed 
its  influence  and  disgraced  its  character.  It  requires  but  little 
knowledge  of  the  spirit  of  the  Gospel,  and  of  the  scope  of  this 
epistle,  to  see  that  the  apostle  is  here  either  personating  a  Jew, 
under  the  law  and  without  the  Gospel,  or  showing  what  his 
own  state  was,  when  he  was  deeply  convinced  that  by  the 
deeds  of  the  law  no  man  could  bejustiSed:  and  had  not  as  yet 
heard  those  blessed  words,  Brother  Saul,  the  Lord  Jesus  that 
appeared  unto  thee  in  the  way,  hath  sent  me  that  thou  might- 
est  receive  thy  sight,  and  be  filled  with  the  Holy  Ghost,  Acts 
ix.  17. 

In  this,  and  the  following  versps,  he  states  the  contrariety 
between  himself  or  any  .lew,  while  without  Christ,  and  the 
law  of  God.  Of  the  latter  he  says,  it  is  spiritual;  of  the  for- 
mer, I  a7n  carnal,  sold  under  sm.  Of  the  carnal  man,  in 
opposition  to  the  spiritual,  never  was  a  more  complete  or  ac- 
curate description  given  The  expressions  in  thefiesh,  and 
after  the  flesh,  in  ver.  5.  and  in  chap.  viii.  5,  8,  9,  &c.  arc  of 
the  same  import  with  the  word  carnal,  in  this  verse.  To  be 
in  the  flesh,  or  to  be  carnally  minded,  solely  respects  the  U7i- 
regenerate.  While  unregenerate,  a  man  is  in  a  state  of  death 
and  enmity  against  God,  chap.  viii.  6—9.  This  is  St.  Paul's  own 
account  ot  a  carnal  man.  The  soul  of  such  a  man  has  no  au- 
thority Qver  the  appetites  of  the  body,  and  the  lusts  of  the  flesh  : 
reason  has  not  the  government  of  passion.  The  work  of  such 
a  person,  is  to  make  provision  for  the  flesh,  to  fulfil  the  lusts 
thereof,  chap.  xiii.  14.  If e  minds  the  things  of  thefl,esh,  chap. 
viii.  5.  He  is  at  enmity  with  God.  In  ail  these  things  the 
spiritual  man  is  the  reverse  ;  he  lives  in  a  state  o(  friendship 
with  God  in  Christ,  and  the  Spirit  of  God  dwells  in  him  ;  h  s 
Boul  lias  dominion  over  the  appetites  of  the  body  an<l  tlie  lusls 
of  tlie  flesh  ;  hig  p.issions  submit  to  the  government  of  reason  ; 
and  he,  by  the  Spirit,  mortifies  the  deeds  of  the  flesh;  he  mind- 
eth  the  things  of  the  Spirit,  ch.  viii.  5.  The  Scriptures,  therefore, 

&lace  those  two  chai-acters  in  direct  opposition  to  each  other, 
low,  the  apostle  begins  this  passage  by  informing  us  that  it 
is  his  carnal  slate  that  he  is  about  to  describe,  in  opposition 
to  the  spirituality  of  God's  holy  law,  saying.  But  I  am  carnal. 
Those  \vho  are   of  another  opinion,  maintain  that  by  the 
46 


1,5  For,  that  which  I  do,  I  »•  allow  not :  for,  *  what  I  would, 
that  do  I  not :  but  what  I  hate,  that  do  I. 

16  If  then  I  do  that  which  I  would  not,  I  consent  unto  the  law 
that  it  is  good. 


,  Psa.l.6.-iO«l  5.17. 


word  carnal  here,  the  apostle  meant  that  corruption,  which 
dwelt  in  him  after  his  conversion  :  but  this  opinion  is  founded 
on  a  very  great  mistake;  lor,  although  there  may  be,  after 
justification,  the  remains  of  the  carnal  mind,  which  will  be 
less  or  more  felt,  till  the  soul  is  completely  sanctified  ;  yet  the 
man  is  never  denominated  from  the  inferior  principle,  which 
is  under  control,  but  from  the  superior  principle,  wliich  habit- 
ually prevails.  Whatever  epithets  are  given  to  corruption  or 
sin  in  Scripture,  opposite  epithets  are  given  to  grace  or  holi- 
ness. By  these  diflerent  epithets,  are  the  unregenerate  -j^niX 
regenerate  denominated.  From  all  this  it  follows,  that  the 
epithet  carnaZ,  which  is  the  characteristic  designation  of  an 
unregenerate  man,  cannot  be  applied  to  St.  Paul,  after  his  con- 
version ;  nor,  indeed,  to  any  Christian  in  that  state. 

But  the  word  carnal,  though  used  by  the  apostle  to  signify 
a  state  of  death  and  enmity  against  God,  is  not  sufficient  to  de- 
note all  the  evil  of  the  state  which  he  is  describing;  hence,  he 
adds  sold  under  sin.  This  is  one  of  the  strongest  expressions 
which  the  Spirit  of  God  uses  in  Scripture,  to  describe  the  full 
depravity  of  fallen  man.  It  implies  a  tcilling  slavery  :  Ahab 
had  sold  himself  to  work  evil,  1  Kings  xxi.  20.  And  of  the 
Jews  it  is  said,  in  their  utmost  depravity.  Behold  for  your 
iniquities,  ye  have  sold  yourselves,  Isa.  I.  1.  They  forsook 
the  holy  covenant,  and  joined  themselves  to  the  heathen,  ayid 
WERE  SOLD  to  do  mischief  1  Maccah.  i.  15.  Now,  if  the  word 
carnal,  in  its  strongest  sense,  had  been  sufficiently  significant 
of  all  he  meant,  why  add  to  this  charge  another  expression  still 
stronger'?  We  must  therefore  understand  the  phrase,  sold 
under  sin,  as  implying,  that  the  soul  was  employed  in  the 
drudgery  of  sin ;  that  it  was  soW  oner  to  this  service,  and 
had  no  povver  to  disobey  this  tyrant,  until  it  was  redeemed  by 
another.  And  if  a  man  be  actually  sold  to  another,  and  he  ac- 
quiesce in  the  deed  ;  then  lie  becomes  tiie  legal  property  of 
that  other  person.— This  state  of  bondage  was  well  known  to 
the  Romans.  The  sale  of  slaves  they  saw  daily,  and  could  not 
misunderstand  the  emphatical  sense  of  this  expression.  Sin 
is  here  represented  as  a  person  ;  and  the  apostle  compares  the 
dominion  which  sin  has  over  the  man  in  question,  to  that  of  a 
master  over  his  legal  slave.  Universally  through  the  Scrip- 
tures, man  is  said  to  be  in  a  state  of  bondage  to  sin,  imtil  the 
Son  of  God  make  him  free  :  but  in  no  part  of  the  Sacred  Wri- 
tings is  it  ever  said  that  tlie  children  of  God  are  sold  under 
si7i. — Christ  came  to  deliver  the  lawful  captive,  and  take  away 
the  prey  from  the  mighty.  Wliom  the  Sun  makethfree,  they 
are  free  indeed.  Then,  they  yield  not  up  their  members  ai 
instruments  of  unrighteousness  unto  sin  :  for  sin  shall  not 
have  the  dominion  over  them;  because  the  laic  of  the  Spirit  of 
life  in  Christ  Jesus,  has  made  them  free  from  the  law  of  sin, 
and  death,  chap.  vi.  13,  14.  and  viii.  2.  Anciently,  when  re- 
gular cartels  were  not  known,  the  captives  became  the  slaves 
of  their  victors,  and  by  them  were  sold  to  any  purchaser ; 
their  slavery  was  as  complete  and  perpetual,  as  if  the  slavi; 
had  resigned  his  own  liberty,  and  sold  himself  :  the  laws  of 
the  land  sectired  him  to  his  master;  he  could  not  redeem  him- 
self because  he  had  nothing  that  was  his  own,  and  notliing 
could  rescue  him  from  that  state,  but  a  stipulated  redemption. 
The  apostle  speaks  here,  not  of  the  manner  in  which  the  per- 
son in  question  became  a  slave;  he  only  asserts  the  fact,  that 
sin  had  a  full  and  permanent  dominion  overhiiu.  See  Smith, 
on  the  carnal  man's  character. 

/  am  carnal,  sold  under  sin — I  have  been  the  more  particu- 
lar in  ascertaining  the  genuine  sense  of  this  verse,  because  it 
determines  the  general  scope  of  the  whole  passage. 

15.  for  that  which  I  do,  I  allow  not,  &c.]  The  first  clause  of 
this  verse  is  a  general  assertion  concerning  the  employment 
of  the  person  in  question,  in  the  state  which  the  apostle  culls 
carnal,  and  sold  under  sin.  The  Greek  word  KaTCpya^'i/iai, 
which  is  here  translated,  1  do,  means  a  icork  which  the  agent 
contimces  to  perform,  till  it  is  finished,  and  is  used  by  the 
apostle,  Phil.  ii.  12.  to  denote  the  continued  employment  of 
God's  saints  in  his  service  to  the  endof  their  lives.  Work  out 
your  own  salvation  ;  the  word  here  denotes  an  employment 
of  a  different  kind  ;  and  therefore  the  man  who  now  feels  the 
galling  dominion  of  sin,  says,  What  1  am  continually  labour- 
ing at,  /  allow  not:  ov  j  ii'(oo-/('«o,  .f  do  not  acknowledge  to  be 
riglit,  just,  holy,  or  profitable. 

But  what  I  hate  that  do  /.]  I  am  a  slave,  and  under  the  ab- 
solute control  of  my  tyrannical  master,  I  h;ite  his  seivice,  but 
am  obliged  to  work  his  will.  Who,  without  blasphemy,  can 
assert  that  the  apostle  is  speaking  this  of  a  man  in  whom  the 
Spirit  of  the  Lord  dwells  7  From  ver.  7.  to  this  one,  the  apos- 
tle, says  Dr.  Taylor,  denotes  tlxpJeirin  theflesh,\,y  a  single  /, 
here  he  divides  that  /  into  two  I's,  or  figurative  pi^rsons  ;  re- 
presenting two  diflerent  and  opposite  principles  which  were 
in  him.  The  one  /,  or  principle,  assents  to  the  law  that  it  ia 
good  :  and  wills  and  chooses  what  the  other  does  not  practise, 
ver.  It-.  This  principle  he  expressly  tells  us,  ver.  22.  is  the  in- 
irard  man,  the  law  of  the  mind,  ver.  23.  the  mind,  or  rational 
faculty,  ver.  25.  for  he  coiild  find  no  other  intcard  man,  or  law 
of  the  mind,  but  the  rational  faculty,  in  a  person  who  was  car- 
nali  »nd  sold  under  sin.  The  other  /,  or  principle,  transgreBees 


tJie  struggUt  of  an  enligJUened 


CHAPTER  VII. 


but  unregenerate  mind. 


17No\ffthen,iti8nomoreIthatdoit,^butsinthatdu'ellethinme. 

18  For  I  know  Ihal  •  in  me  (that  is,  in  ray  flesh,)  dwclleth  no 

rCK.8  9.  Actsae.is. 

the  law,  ver. 23.  and  does  those  thingswhich  the  fonricrprlnci- 
p\eaUou>s  noC.  This  principle  lie  expressly  tells  us,  ver.  18.  is 
the Jiesfi,  the  law  in  the  members,  or  sensual  appetite,  ver.  23. 
and  he  concludes  in  the  last  verse  that  these  two  principles 
were  opposite  to  each  other  ;  therefore  it  is  evident,  that  those 
two  principles,  residing  and  counteracting  each  other  in  the 
•ame  person,  are  reason  and  lust  ;  or  sin  that  dwells  in  us. 
And  it  is  very  easy  to  distinguish  these  two  Fs,  or  principles, 
in  every  port  of  this  eleeant  description  of  iniquity,  domi- 
neering over  the  light  and  remonstrances  of  reason.  For  in- 
stance, ver.  17.  Now  then,  it  is  7to  more  I  that  do  it,  but  sin 
thai  dwelleth  in  me.  The  /,  he  speaks  of  here  as  opposed  to 
indwelling  or  governing  sin  ;  and  tlierefore plainly  denotes  the 
principle  of  reason,  the  inward  man,  or  law  of  the  mind  :  in 
which,  I  add,  a  measure  of  the  light  ofthe  Spiritof  God  shines  : 
in  order  to  show  the  sinfulness  of  sin.  These  two  different 
principles  he  calls,  onfijiesh,  and  the  other  spirit;  Gal.  v.  17. 
where  he  speak^of  their  contrariety  in  the  same  manner  that 
he  dtios  here. 

Anil  we  may  give  a  probable  reason  why  the  apostle  dwells 
«o  long  upon  the  struggle  and  opposition  between  tliese  two 
principles;  it  appears  intended  to  answer  a  tacit  but  very  ob- 
vious objection.  The  Jew  might  allege,  "  But  the  law  is  holy 
and  .spiritual ;  and  I  assent  to  it  as  good,  as  a  right  rule  of  ac- 
lirm  which  ought  to  be  observed;  yea,  I  esteem  it  highly;  I 
glory  and  re,?f  in  it,  convinced  of  its  truth  and  excellency. 
And,  is  not  this  enough  to  constitute  the  law  a  sufficient  prin- 
ciple of  sanctiflcationi"  The  apostle  answers,  "No;  teiched- 
ness  Is  consistent  with  a  sense  of  truth.  A  man  may  assent 
to  the  best  rule  of  action,  and  yet  still  be  under  the  dominion 
of  lust  and  sin  ;  from  which  nothing  can  deliver  him  but  a 
principle  and  power  proceeding  from  the  Fountain  of  life." 
The  sentiment  in  this  verse  may  be  illustrated  by  quotations 
from  the  ancient  heathens;  many  of  whom  felt  themselves  in 
precisely  the  same  state,  (and  expressed  it  in  nearly  the  same 
language,)  which  some  most  monstrously  tell  us,  was  the 
state  of  this  heavenly  apostle,  when  vindicating  the  claims  of 
the  Gospel  against  those  of  the  Jewish  ritual !  Thus  Ovir  de- 
scribes the  ccmduct  of  a  depraved  man  ; — 

Sed  trahit  invitani  luna  vis,  aliudqice  cupido  ; 

Mens  aliud  suadet.     Video  meliora,  proboque  ; 

Deteriora  seqiior.  Ovid,  Met.  lib.  vii.  ver.  19. 

My  reason  this,  mypa-t.non  that  persuades; 

Isee  the  ri(;ht,  and  I  approve  it  too  ; 

Condemn  tlie  wron^,  and  yet  the  wrong  puriue. 

indii^num/acinus  !  nunc  ego  et 

lllam  scelestmn  esse,  et  me  miserum  sentio: 

Et  laidet,  et  amore  ardeo:  et  prudens  et  sciens, 

Vivus,  vidensgue pereo :  nee  quid  agam  scio. 

Terent.  Eun.  ver.  70. 
An  unworthy  act !  Now  I  perceive  that  she  is  wicked,  and 
I  am  wretched.     I  burn  with  love,  and  am  ve.ied  at  it.     Al- 
though prudent,  and  intelligent,  and  active,  and  seeing,  I  pe- 
rish: neither  do  1  know  what  to  do. 

Sed  quia  mente  minus  vulidus,  quam  corpore  toto 

Qu<E  nocuere  gequar  ;  fugiam,  qucz  pro/ore  credam. 
HoR.  Ep.  lib.  i.  E.  8.  ver.  7. 

More  m  my  mind  than  body  lie  my  pains; 

Whatc'er  may  hurtxne,  I  witli/ov  pursue; 

Whate'cr  may  do  me  good,  witfi  horror  view. 

Fran'cis. 
Efffi  yap  it  aiiapravuv  ovOiXci  afiapravctti,  aX\a  Karop^uaai' 
Al^tfi'  on,  I  ptv  3tXci,  ov  TTotci,  Kai  h  /jlj)  dcXci,  notei. 

Arrian.  Epist.  ii.  26. 
For  truly  he  who  sins,  does  not  will  sin,  but  wishes  to  walX 
uprightly:  yet  It  is  manifest  that  what  he  toilU  he  doth  oof. 
»nd  what  he  doth  he  icilLi  not. 

aXXa  viKuifiat  xaxois, 

Kai  fiavOavu)  fitv  oiu  roX/iriao)  <ia«a' 

6  V  ft  Of  it  Kpctaau)¥  roti'  ifjLoyv  (iov  Xt  v  /lar  uv 

Offrtp  pcyt;-uy  oiriof  xaKutv  0poToi{       EuRip.  Med.  v.  1077. 

But  I  am  overcome  by  sin, 

And  I  well  understand  the  evil  which  I  presume  to  commit. 
Passion,  however,  is  more  powerful  than  my  reason; 
Which  is  the  cause  o(  <hc  greatest  evils  to  mortal  men. 
Tims  we  find  lliat  enlightened  heathens,  both  among  the 
Greeks  and  Romans,  had  that  same  kind  of  religiotis  expe- 
rience ;  which  some  suppose  to  be,  not  only  the  experience  of 
St.  Paul  in  his  iest  state  ;  but  to  be  even  th«  standard  of 
Christian  attainments  !  See  more  examples  in  Wetstein. 

The  whole  spirit  of  the  sentiment  is  well  summed  up  and 
expressed  by  SL  .Chrysostuin:  orav  rivof  tirt^p'oficv,  arc 
KtiiXviopcOa,  atfcrtii  naXXov  res  iiriOu^iaj  i  0Xo£-  If  we  lust 
after  any  thing,  which  Is  afterward  firohibited,  the  flame  of 
tills  desire  burns  the  more  fiercely. 

16.  If  then  I  do  iliat  vh'ich  I  loould  not,  &c.]  Knowing  that 
the  law  condemns  it,  and  that,  therefore,  it  m-ist  be  evil':  I 
consent  unto  the  law  ;  I  show  by  this  circumstance,  that  I  ac- 
knowledge the  law  to  be  good. 

17.  Now  then,  it  is  no  more  1]  It  is  not  that  /,  which  con- 
etitutes  reason  and  conscience  ;  but  sin,  cornipl  and  sensual 
inclinations,  that  dwelleth  in  me  :  that  have  the  entire  domi- 
natioa  over  my  reason,  darkening  my  understand  itg,  and  per- 


good  thing:  forto  will  Is  present  with  me  ;  butAotc  to  perform 
that  which  is  good,  I  flna  not. 


verting  my  judgment;  for  which  there  is  condemnation  in 
the  law,  but  no  cure,  8o  we  find  here  that  there  is  a  princi- 
ple, in  the  unregenerate  man,  stronger  than  reason  itself;  a 
principle  Which  is,  properly  speaking,  not  of  the  essence  of 
th'  soul,  but  acts  in  it,  as  its  lord ;  or  as  a  tyrant.  This  is 
inbred,  and  indwelling  sin,  the  seed  ofthe  serpent;  by 
which  the  whole  soul  is  darkened,  confused,  perverted,  and 
excited  to  rebellion  against  God. 

18.  For  I  know  that  in  me,  iStc]  I  have  learned,  by  experi- 
ence, that  in  an  unregenerate  man,  there  is  no  good.  Ther« 
is  no  principle  by  which  the  soul  can  be  brought  into  the 
light;  no  principle  by  which  it  can  be  restored  to  purity 
fleshly  appetites  alone  prevail ;  and  the  brute  runs  away  with 
the  man. 

For  to  will  is  present  with  me]  Though  the  whole  soul  has 
suflered  indescribably  by  the  fali,  yet  there  are  some  facul- 
ties tlvit  appear  to  have  suffered  less  than  others;  or  rather 
have  received  larger  measures  of  the  supernatural  light,  be- 
cause their  concurrence  with  the  Divine  principle  is  so  ne- 
cessary to  the  salvation  of  the  soul.  Even  the  most  uncon- 
cerned about  spiritual  things,  have  understanding,  judg- 
ment, reason,  and  will.  And  by  means  of  these,  wc  hav« 
seen  even  scoffers  at  Divine  revelation,  become  very  eminctit 
in  arts  and  sciences;  some  of  our  best  metaphysicians,  pliy- 
sicians,  mathematicians,  astronomers,  chymlsta,  &c.  have 
been  known,  to  their  reproach  be  it  spoken  and  published,  to 
be  without  religion  ;  nwy,  some  of  them  have  bl.'Lsphomed  it, 
by  leaving  God  out  of  his  own  work,  and  ascribimj  to  an  idol 
of  their  own,  whom  they  call  nature,  the  operations  of  the 
wisdom,  power,  and  goodness,  of  the  .Most  High.  It  is  true 
that  many  of  the  most  eminent  in  all  the  above  branches  of 
knowledge,  have  been  conscientious  believere  in  Divine  re- 
velation: but  the  case  of  the  others  proves,  that /«//en  as 
man  is,  he  yet  possesses  extraordinary  powers;  which  ar« 
capable  of  very  nigh  cultivation  and  improvement.  In  short, 
the  soul  seems  capable  of  aiiy  thing,  but  kyioiring,  fearing, 
loving,  and  serving  God.  And  it  is  not  only  incapable  of 
itself,  for  any  truly  religi<nis  acts;  but  what  shows  its  fall  in 
the  most  indisputable  manner,  i.s,  its  enmity  to  sacred  things. 
Let  an  uniegenerute  man  pretend  what  he  pleases,  his  con- 
science knows  that  he  hates  religion  ;  his  soul  revolts  against 
it ;  his  carnal  mind  is  not  sitbjcct  to  the  law  of  God,  neither 
indeed  can  it  be.  There  Is  no  reducing  this  fell  principle  to 
subjection  :  it  is  sin,  and  sin  is  rebellion  against  God ;  there- 
fore sin  must  be  destroyed,  not  subjected;  {{subjected,  «t 
would  cease  to  be  sin  ;  because  sin  is  in  opposition  to  God ; 
hence  the  apostle  says,  most  conclusively,  it  cannot  be  sub- 
jected; i.  e.  it  must  be  destroyed,  or  it  will  destroy  the  soul 
for  ever. 

When  the  apostle  says,  to  will  is  present  with  me,  he  shows 
that  the  will  is  on  the  side  of  God  and  truth  ;  so  far,  that  it 
consents  to  the  propri'e/y  and  necessity  o(  obeilience.  There 
has  been  a  strange  clamour  raised  up  against  this  faculty  of 
the  soul,  as  if  the  very  essence  of  evil  awelt  in  it ;  whereas, 
the  apostle  shows,  throughout  this  chapter,  that  the  will  was 
regularly  on  God's  side,  while  every  other  faculty  appears  to 
have  been  In  hostility  to  him.  The  truth  is,  men  have  con- 
founded the  will  with  the  passions ;  and  laid  to  the  charge 
of  Ihc  for^ner  what  properly  belongs  to  the  latter.  The  will 
is  right,  but  the  passions  are  wrong.  It  discerns  and  ap- 
proves,  but  is  without  ability  to  perform :  it  has  no  power  over 
sensual  appetites;  in  these  the  principle  of  rebellion  dwells  : 
it  nills  evil,  it  wills  good,  but  can  only  command  through  the 
power  of  Divine  grace :  but  this,  the  person  in  question,  tli« 
unregenerate  man,  has  not  received. 

19.  For  the  good  that  I  would,  I  do  not]  Here  again  is  tha 
most  decisive  proof  that  the  will  is  on  the  side  of  God  and 
truth. 

But  the  evil  which  I  would  not]  And  here  is  equally  deci- 
sive proof  that  the  will  Is  against,  or  opposed  to  evil.  There 
is  not  a  man  in  ten  millions  who  will  carefully  watch  the  ope- 
rations of  this  faculty,  that  will  find  it  opposed  to  good,  and 
obstinately  attached  to  evil,  as  is  generally  supposed.  Nay, 
it  is  found  almost  unifoinily  on  God's  side,  while  the  whole 
sensual  system  is  against  him.  It  is  not  the  will  that  leads 
men  astray ;  but  the  corrupt  passions  wnJiicli  oppose  and  op- 
press the  iri/?.  It  is  truly  astonishing  into  what  endless  mis- 
takes meo  have  fallen  on  this  point,  and  what  systems  of  di- 
vinity liave  been  builded  on  these  mistakes.  The  will,  this 
almost  onlv  friend  to  God  in  the  human  soul,  has  been  slan- 
dered as  God's  worst  enemy  :  and  even  Uy  Ciose  who  had  the 
seventh  chapter  to  the  Romans  before  their  eyes !  Nay,  it  has 
been  considered  so  fell  a  foe  to  God  and  goodness,  that  it  Is 
bound  in  the  adamantine  cliains  of  a  dire  necessity,  to  do  evil 
only :  and  the  doctrine  of  will,  (absurdly  called/r«e  will,  as 
if  will  did  not  essentially  imply  what  is  free,)  has  been /consi- 
dered one  of  the  most  destructive  heresfes.  Let  such  persona 
put  themselves  to  school  to  their  Bibles,  and  to  common  sense. 

The  plain  state  of  the  case  is  this:  the  soul  is  so  complete- 
ly fallen,  that  it  has  no  power  to  do  good,  till  it  receive  that 
power  from  on  high.  But  it  has  power  to  see  good,  to  distin- 
guish between  that  and  evil :  to  acknowledge  the  excellenca 
of  this  good,  and  to  will  it,  from  a  convicUoo  of  that  excei- 
47 


The  struggles  of  an  enlightened, 


ROMANS. 


but  unrcgeneratc  mind. 


19  For,  the  "  good  that  I  would,  I  do  not :  but  the  evil  wliich 
I  would  not,  that  I  do. 

20  b  Now,  if  I  do  that  I  would  not,  '  it  is  no  more  I  that  do  it, 
but  sin  that  dwelleth  in  me. 

21  I  And  then  <•  a  law,  that,'  when  I  would  do  good,  evil  is  pre- 
sent with  me. 

22  For  I  •  delight  in  the  law  of  God,  after  f  the  inward 
man: 

Gal.5.17.— ePaa.1.2.— f  aCor.4.  16. 


lence  ;  but  farther  it  cannot  go.  Yet,  in  various  cases,  it  is 
solicited,  and  cunsetits  to  sin  ;  and  because  it  is  loill,  that  is, 
because  it  is  a/ree  principle,  it  must  necessarily  possess  this 
power ;  and  although  it  can  do  no  good,  unless  It  receive 
grace  from  God  ;  yet  it  is  impossible  to/oroe  it  to  sin.     Even 


2.3  Bat  e  I  see  another  law  in  h  my  members,  warring  against 
the  law  of  my  m  ind,  and  bringing  me  into  i  captivity  to  the  law 
of  sm  which  IS  in  my  members.  '"=  ww 

k~,'iil'^r^''r'5w  '"f"  f'^^  ^  <"«  '  who  shall  deliver  me  from 
•^  ine  body  of  this  death  1 

25  1 1  thank  God  through  Jesus  Christ  our  Lord.  So  then  with 
the  niind  I  myself  serve  the  law  of  God ;  but  with  the  flesh  the 
law  01  sin. 

!.a.     Eph.4.23.     James  4.1 -k  Or,  ihi3 


mg  any  strong  or  confirmed  ha/iit,  cvvr,Buav,  as  ITesychius 
renders  It  under  the  influence  of  which  the  man  generally 
acts  ^and  m  this  sense,  the  apostle  most  evidently  uses  it  in 


Satan  himself  cannot  do  this  ■  and  befor^e  he  can  get  it  to-.f,;;    ry'^eitnfeterv' «.f74{.mltla«'thnr'"i^  '""'l}  '^Af; 
he  must  gain  its  consent.    Thus,  God  in  his  endless  mercv   ,  TpstamenVa.       --■-■-  ^'--"^^   ^^^°  receives  the  Old 


-,.  ,  .  ,  -  -Litely  passive  ma- 

ehine  ;  which  supposition  would  go  as  nearly  to  prove  that  it 
was  as  incapable  of  vice,  as  it  were  of  virtue. 

"  But  does  not  this  arguing  destroy  the  doctrine  of  free 
grace!"  No!  it  establishes  that  doctrine.  1.  It  is  through 
the  grace,  the  unmerited  kindness  of  God,  that  the  soul  has 
such  a  faculty,  and  that  it  has  not  been  extinguished  by  sin. 
2.  This  will,  though  a/ree  principle,  as  it  respects  its  nilling 
of  evil,  and  choosing  good  ;  yet,  properly  speaking,  has  no 
power  by  which  it  can  subjugate  the  evil,  or  perform  the 
good.  We  know  that  the  eye  has  a  power  to  discern  objects  : 
but  without  light,  this  power  is  perfectly  useless ;  and  no  ob- 
ject can  be  discerned  by  it.  So,  of  the  person  represented 
here  by  the  apostle,  it  is  said,  to  will  is  present  with  me,  to 
yap  ytXciv  TTapaKcirai  fiot.  To  icill  is  ever  iji  readiness,  it  is 
■ever  at  hand,  it  lies  constantly  before  me:  but  hoic  to  per- 
form that  which  is  good,  I  find  not:  that  is,  the  man  is  unre- 
generate;  and  he  is  seeking  justification  and  holiness  from 
the  laiB.  The  law  was  never  designed  to  give  these ;  it  gives 
tlie  knowledge,  not  the  cure  of  sin :  therefore,  though  he 
mills  evil,  and  tmlls  good:  yet  he  can  neither  conquer  the 
07ie,  nor  perform  the  other,  till  he  receives  the  grace  of 
Christ ;  till  he  seeks  and  finds  redemption  in  his  blood.  Here 
then,  the/ree  agency  of  man  is  preserved,  without  which  he 
could  not  be  in  a  salvable  slate:  and  the  honour  of  the  grace 
of  Christ  is  maintained,  without  which  there  can  he  no  actual 
salvation.  There  is  a  good  sentiment  on  this  subject  in  the 
following  words  of  an  eminent  poet : 

Thou  great  first  Cause,  least  understood  ; 
Who  all  my  sense  confined 

To  know  but  this,  that  thou  art  good, 
_  And  that  myself  am  blind. 

Yet  gave  me  in  this  dark  estate 
To  see  the  good  from  ill : 

And  binding  natxire  fast  in  fate. 
Led  free  the  human  icill. 

Pope's  Universal  Prayer. 
20.  It  IS  no  more  I]  My  will  is  against  it ;  my  reason  and 
conscience  condemn  it.  But  sin  that  dwelleth  in  me—The 
principle  of  sin,  which  has  possessed  itself  of  all  my  carnal 
appetites  and  passions,  and  thus  subjects  my  reason,  and  do- 
mineers over  my  soul.  Thus,  I  am  in  perpetual  contradiction 
to  myself.  Two  principles  are  continually  contending  in  me 
for  the  mastery ;  iny  reason,  on  which  the  light  of  God  shines, 
to  show  what  is  evil ;  and  my  passions,  in  which  the  princi- 
ple of  sm  works,  to  bring  forth  fruit  unto  deatli. 

This  strange  self-contradictory  propensity  led  some  of  the 
ancient  philosophers  to  imagine  that  man  has  Hvo  souls,  a 
good  and  a  bad  one;  and  it  is  on  this  principle  that  Xenophon 
m  Ilia  life  of  Cyrus,  causes  Araspes,  a  Persian  nobleman,  to 


withoutthe  wjercy  of  God,  can  never  be  redeemed  from  the 
curse  entailed  upon  him  for  his  past  ti-ansgressions.  To  say 
that  the  inward  man  means  the  regenerate  part  of  the  soul 
IS  supportable  by  no  argument.  'O  £o-(j  ui/(?ooj7Tof,  and  6  hvto; 
avOpconog,  especially  the  latter,  are  e.xpressions  frequently  in 
use  among  the  purest  Greek  ethic  writers,  to  signify  the  soi/l 
or  rational  part  of  man  in  opposition  to  the  bodi/  of  fl.esh  ■  see 
the  quotations  in  Wetstein  from  Plato  and  Plotinus  The 
Jews  have  the  same  form  of  e.xpression  ;  so  in  Yalcut  Pube- 
ni,  fol.  10.  3.  it  is  said,  Tlie flesh  is  the  impard  garment  of  the 
man  ;  butthe  spirit  ;.9  the  inward  man,  the  garment  of  lohich 
is  the  body:  and  St.  Paul  uses  the  phrase  in  precisely  tlie samr 
sense,  in  2 Cor.  iv.  16.  and  in  Eph.  iii.  IG.  If  it  be  said,  that 
it  is  impossible  for  an  unregenerate  man  to  delight  in  the  law 
of  God,  the  experience  of  millions  contradicts  the  assertion. 
Every  true  7je;!?7e)(«  admires  the  moral  law  :  longs  most  ear- 
nestly for  a  conformity  to  it ;  and  feels  that  he  can  never  be 
satisfied  till  he  awakes  up  after  this  divine  likeness  ;  and  he 
hates  himself,  because  he  feels  that  he  has  broken  it,  and  that 
his  evil  passions  are  still  in  a  state  of  hostility  to  it. 

The  following  observations  of  a  pious  and  sensible  writer 
on  this  subject  cannot  be  unacceptable.  "  The  inward  man 
always  signifies  the  mind ;  which  either  may,  or  may  not.  be 
the  subject  of  grace.  -  That  which  is  asserted  of  either  them-' 
ward  or  outward  man,  is  often  performed  bv  one  member  or 
power,  and  not  with  the  whole.  If  any  member  of  the  body 
perform  an  action,  we  are  said  to  do  it  with  the  body,  althougii 
the  other  members  be  not  employed.  In  like  marirter  if  any 
poicer  or  faculty  of  the  mind  be  employed  about  any  action 
the  soifUs  said  to  act.  This  expression,  therefore,  I  delight 
in  the  law  of  God  after  the  inward  man,  can  mean  no  more 
than  this,  that  there  are  some  m?pn7rf /"(/c)«Wf.9  in  the  soul 
which  delight  in  the  law  of  God.  This  expression  is  particu- 
larly adapted  to  the  principles  of  the  Pharisees,  of  whom  St 
Paul  was  one  before  his  conversion.  They  received  the  law 
as  the  oracles  of  God,  and  confessed  that  it  deserved  the  mo«l 
serious  regard.  Their  veneration  was  inspired  by  a  sense  of 
its  original,  and  a  full  conviction  that  it  was  true.  To  some 
parts  of  it  they  paid  the  most  superstitious  regard.  They  had 
it  written  upon  their  phylacteries,  which  they  carried  about 
with  them  at  all  times.  It  was  often  read  and  expounded  in 
their  synagogues  :  and  they  took  delight  in  studying  its  pre- 
cepts. On  that  account,  both  the  pronliets  and  our  Lord  agree 
in  saying,  that  they  delighted  in  the  law  of  God,  though  they 
regarded  not  its  chief  and  most  essential  precepls."  See  far 
ther-observations  on  this  point  at  the  end  of  the  chapter. 

So  far,  then,  it  is  from  being  true,  that  none  but  a  regexb- 
RATE  man  can  delight  in  the  law  of  God,  we  find  that  even  a 
proud,  unhumbled  Pharisee  can  do  it;  and  much  more  a 
poor  sinner,  who  is  humliled  under  a  sense  of  his  sin,  and 
not  only  the  spirituality,  but  th3  ei-- 


account  for  some  misconduct  of  his,  relative  to  Punthea,  a  i  sees  in  tlie  I'ight  of  God 

beautiful  female  captive,  whom  Cyrus  had  entrusted  to  his  I  cellfnce  o<  tlie  divftie  law 

e-y/'u.-.  5*.5'I':"?'..A''™.S°"Y*"^<;?  "'a*  I  ^'^^^^  '"^«  -■«">■•  'f  I  I      23.  Bm  I  see  another  law  in  my  members]    Thongl,  the 

person  in  question  is  less  or  more  under  the  continual  Influ 
ence  of  rea-'^on  and  conscience,  which  oflTer  constant  testimo- 
ny against  sin  ;  yet,  as  long  as  help  is  sought  only  from  the 
law,  and  the  grace  of  Christ  in  the  Gospel  is  not  received,  the 
remonstrances  of  reason  and  conscience  are  rendered  of  no 


had  but  one  soul,  it  could  not,  at  the  same  liine,  pant  after  Tzce 
and  virtue :  wish  and  abhor  the  same  thing.  It  Is  certain 
therefore,  that  we  have  two  souls  :  when  the  good  soul  rules' 
I  undertake  noble  and  virtuous  actions:  but  wlien  the  bad  soul 
predominates,  I  am  con.strained  to  do  evil.  All  I  can  say  at 
present,  is,  that  I  find  my  good  soul,  encouraged  by  thy  pre- 
sence, has  got  the  better  of  my  bad  soul."  See  Spectator  Vol 
VIII.  No.  564.  Thus,  not  only  the  ancients,  but  also  many  mo- 
derns have  trifled,  and  all  will  continue  to  do  so,  who  do  not 
acknowledge  the  scriptural  account  of  the  fall  of  ?nan  and 
the  lively  comment  upon  that  doctrine,  contained  in  the  se- 
venth  chapter  of  the  Epistle  to  the  Rojnans. 

21.  Ifliid  then  a  law]  I  am  in  such  a  condition  and  state  of 
soul,  under  the  power  of  such  habits  and  sinful  propensities 
that  when  I  would  do  good :  when  my  will  and  rea.9on  are 
strongly  bent  on  obedience  to  the  law  of  God,  and  opposi- 
tion to  tlie  principle  of  sin  :  evil  is  present  with  me,  KaKw  na- 
paxeirai,  evil  is  at  hand,  it  lies  constantly  before  me.  That 
as  the  M)i7/ to  do  good  is  constantly  at  hand,  ver.  18.  so  the 
principle  of  rebellion  exciting  me  to  sin,  is  equally  present  ■ 
but  as  the  one  is  only  will,  wish,  and  desire,  without  power  to 
ao  what  is  willed,  to  obtain  what  is  wished,  or  to  perform 

1},,  '*  <iesired,  sin  continuallv  prevails. 

iha  word  vofioi,  taw,  in  this' verse,  must  be  taken  as  imply- 
48 


efl^ect  by  the  prevalence  of  sinful  passions;  which,  from  re- 
peated gratifications  have  acquired  all  the  force  of  habit ;  and 
now  give  law  to  the  whole  carnal  man. 

Warring  against  the  lair  of  7ny  mind]  There  is  an  allu- 
sion here  to  tlie  case  of  a  city  besieged,  at  last  taken  by  storm, 
and  the  inhabitants  carried  away  Into  captivity  ;  avn^paTtvo- 
nenov,  carrying  on  a  system  ofwnrfare,  laying  continual  siege 
to  the  soul  ;  repeating  incessantly  Its  attacks  ;  harrassing 
battering,  and  storming  the  spirit ;  and,  by  all  tliese  assaults', 
reducing  the  man  to  extreme  misery.  Never  was  a  picture 
more  impressively  drawn,  and  more  efiiectually  finished;  fur 
the  next  sentence  shows,  that  this  spiritual  city  was  at  last  ta- 
ken by  storm,  and  the  inhabitants  wlio  survived  the  sackage 
led  into  the  most  shameful,  painful,  and  oppressive  captivity'' 

Bringing  me  into  captivly  to  the  law  of  sin]  He  does  not 
here  speak  of  an  occasional  advantage  gained  by  sin  it  was 
a  complete  and  final  victory  gained  hy  corruprion  ;  which, 
having  stormed  and  reduced  the  city,  carried  away  the  inha- 
bitants,  with  irresistible  force,  into  captivity.     This  is  the 


Observations  on  particular  parts 


CHAPTER  Vil. 


qfUiejprcrcding  chapter. 


consequence  nf  being  overcome  ;  he  was  now  in  tl»«  hands  of 
the  foe,  as  the  victor's  lawful  cap' ive  ;  and  tliis  is  the  import 
of  tlie  original  word,  a<x/"t^""'is '"''''  ;  ""J.  's  Ihs  very  term 
used  hy  our  Lord,  when,  speakinjf  of  the  tln:il  ruin,  dispersion, 
and  captivity  of  the  Jews,  lie  says,  aiXuuXwrtc-flicJUTui,  they 
shall  he  led  aicuy  capiioe.t,  into  all  the  nations,  Luke  xx\.  24. 
When  all  lliis  is  considered,  wlio,  in  his  right  laiiid,  can  apply 
it  to  the  holy  soul  of  tlio  apostle  of  tlic  (ieutiUs  ^  Is  lliere  any 
tiling  in  it  that  can  belong  to  his  gracious  state  )  Surely,  no- 
thing. The  basest  slave  of  sin,  wlio  has  any  remaining  ciiecks 
of  conscience,  cannot  be  brouglit  into  a  tcnrse  state  than  liiat- 
described  here  by  the  apostle.  Hin  and  corruption  have  a^  final 
triumph;  and  conscience  and  reason  are  taken /jmsowsis, 
laid  in  fellers,  and  siihl  for  slaves.  (Jan  tliis  ever  be  said  of 
a  man  in  whom  the  Spirit  of  God  dwells  ,  and  whom  the  law 
of  the  Spirit  of  'i/'e  in  Christ  Jesus,  has  made  free  from  the 
luirof  sin  ami  dijilh  7    See  chap.  viii.  2. 

24.  O  wretched  man  that  I  am,  <Sc.)  This  affecting  account 
is  finished  more  impressively  by  the  groans  o(  the  icoimded 
captive.  Having  loic  maintained  a  useless  conflict  against 
innumerable  hosts  and  irr'-sistible might,  he  is  at  last  wound- 
ed and  taken  prisoner;  and,  to  render  his  state  more  miser- 
able, is  not  only  encomprissed  by  the  slaughtered,  but  chained 
to  a  dead  body  ;  for  tliere  seerns  to  be  here  an  allusion  to  an 
ancient  custnin  of  certain  tyrants,  wlin  l)ound  a  dead  body  to 
a  ^riH^  maw,  and  obliged  him  to  carry  it  about,  till  tlie  con- 
tagion from  tlie  putrid  mass  took  away  his  life  !  Viri^il  piiiits 
this  in  all  its  horroi-s,  in  the  account  he  gives  of  the  tyrant  Me- 
zentius.    jEneid,  lib.  viii.  ver.  4S5. 

Quid  memorem  in/andas  coedes,  quid  facta  tyranni — 
MoRTUA  quin  eliamjun^eh.it  corjj  )ra  vivis, 
Coniponens  manibu.^que  nianus,  olqne  oribus  ora ; 
Tor menti -genus  !  e/ sanic  \.<\hi>c\\\ejluentis 
Complexu  in  misero,  lon^a,  sic  morle  necabat. 
What  tongue  can  such  barbarities  record. 
Or  count  the  slaughtei-s  of  his  ruthli^ss  sword  1 
'Twas  not  enough  the  good,  the  guiltless  bled, 
Still  worse,  he  hound  the  liring  to  the  dead  : 
These,  limb  to  limh,  and  /nee  \.cifnce  he  joined  ; 
Oh  I  monstrous  crime,  of  unexampled  kind  I 
Till  chik'd  with  stench,  tlie  linsering  u:relches\a.y, 
And,  in  the /oaM'd  eniAraces  died  away  !  '  Pitt. 

Servius  romarks,  in  his  comment  on  tliis  passage,  tliat  Sa- 
nies, mortiii  est  :  tabo  vivntis  scilicet  sanguis  :  "tlie  sanies, 
or  putrid  ichor,  from  the  <!ea'i  body,  produced  the  tnhes  in  the 
blood  of  the  living."  Roasting,  burning,  racking,  crucifying, 
&c.  were  nothing,  when  compared  to  this  diabolically  invent- 
ed punishment. 

We  may  naturally  suppose  that  the  cry  of  such  a  person 
would  be,  Wretched  man  that  lam,  trlio  shall  deliver  me/rom 
this  dead  body  7  And  how  well  does  this  app4y  to  the  case  of 
the  peison  to  whom  the  apostle  refers  i  A  liudy,  a  wliole  mass 
of  sin  and  corruption,  was  bound  to  his  soul,  with  chains 
which  he  could  not  break  ;  ami  the  mortal  coyiUigion  trans- 
fused through  his  whole  nature,  was  pressing  him  down  to 
the  bitter  pains  of  an  eternal  death.  He  now  tlnds  that  the 
laic  can  afford  hiin  no  deliverance  ;  atid  he  despairs  of  help 
from  any  human  being :  but  while  he  is  emitting  his  last,  or 
almost  ej:piring  groan,  the  redemption  by  Christ  Jesus  is 
proclaimed  to  him  ;  and  if  the  apostle  refers  to  his  own  case, 
Ananias  unexpectedly  accosts  him  with,  Brother  Saul!  the 
Lord  Jesus,  trho  hath  appeared  unto  thee  in.  the  way,  hath 
sent  me  unto  thee,  that  thou  mightesl  receive  thy  sight,  and  be 
filled  with  the  Holy  Ghost.  He  tees  then  an  open  door  of 
hope  ;  and  he  immediately,  though  but  in  the  protprct  of  this 
deliverance,  returns  God  thanks  for  the  well-grounded  hope 
which  he  has  of  salvation  through  Jesus  Christ  our  Lord. 

2.5.  /  thank  God  through  Jesus  Christ]  Instead  of  r.vx'^- 
pt^ij  TM  et';i,  I  thank  God  ;  several  excellent  MSS.  with  the 
Vulgate,  some  copies  of  the  //a'a,  and  several  of  the  Fathers, 
read  i)  \ii<ni  tid  etoii,  or  r-m  Ktip(r)ii,  the  grace  of  Gud,  or  the 
grace  of  our  Lord  Jesus  Christ  ;  \h\4  is  an  answer  to  the  al- 
most despairing  question  in  the  preceding  verse.  The  whole, 
therefore,  may'befead  thus  :  O  wretched  man  that  1  am,  who 
shall  delirer  me  from  the  body  of  this  death?  Answer — The 
grace  of  God  through  our  Lord  Jesus  Christ.  Thus  we  And, 
that  a  case  of  the  kind  described  by  the  apostle  in  the  prece- 
ding verses,  whether  it  were  his  own,  before  he  was  Drought 
to  the  knowledge  of  Christ,  particularly  during  the  three  days 
that  he  was  at  Damascus,  without  being  able  to  eat  or  drink, 
in  deep  penitential  .sorrow  ;  or  whether  he  p.>r.<onates  a  Pha- 
risaic, yet  conscientious  Jew,  deeply  concerned  for  his  salva- 
tion ;  I  say,  we  tlnd  that  such  a  case  can  be  relievd  by  tlie 
Gospel  of  Christ  only  :  or,  in  otlier  wonis,  that  no  scheme  of 
redemption  can  be  effectual  to  the  salvation  of  any  soul, 
whether  Jew  or  Gentile,  but  that  laid  down  in  the  Gospel  of 
Christ. 

Let  any,  or  all  means  he  used,  which  human  wisdom  can 
devise,  guilt  will  still  continue  uncancelled  :  and  inbred  sin 
,  will  laugh  them  all  to  scorn,  prevail  over  them,  and  fin.ally 
triumph.  And  this  is  the  vei-y  conclusion  to  which  the  amw- 
tie  brings  his  argoment  in  the  following  clause;  which,  like 
the  rest  of  the  chauter,  has  been  most  awfully  abused,  to  fa- 
vour anti-evangeltcal  purposes. 

So  then,   with  tlie  mind  I  myself  serve  the  law  of  God] 
That  this  clause  contains  the  inference  from  tiie  preceding 
Vol   VI.  G 


train  of  argumentation,  appears  evident  from  the  apa  ovv, 
//it-re/orc,  with  which  the  apostle  introduces  it.  As  if  he  had 
said — "To  conclude:  thu  sum  of  what  1  have  advanced,  con-  ^ 
corning  the  power  of  sin  in  the  carnn/ «in;i,  and  the  utter 
iniujiicienry  of  all  human,  vteans,  and  legal  olmervances,  to 
pardon  sin,  "and  expel  the  corruption  of  the  heart,  is  this,  that 
the  very  same  p'^rson,  the'  avrus  cyo).  the  same  J,  while  with- 
out the  Gospel,  under  the  killing  power  of  the  law,  will  find 
in  liimselT  two  opposite  princip'ei,  the  one  subscribing  to, 
and  approving  the  law  of  liod ;  and  the  oticr,  notwithstanding, 
hringiiig  him  into  captivity  to  sin  :  his  inward  man,  his  ca- 
tional  powers  and  conscience,  will  assent  to  the  justice  and 
propriety  of  the  requisitions  of  the  law;  and  yet,  notwith 
standing  this,  his  fleshly  appetites,  the  law  in  his  members, 
will  war  against  the  law  of  his  mind,  and  continue,  till  he 
receives  the  Gospi'i  of  f^hrist,  to  keep  him  in  the  galling  cap- 
tivity of  sin  and  death."  , 

1.  The  strong  e.xpressions  in  this  clause  have  led  many  to 
conclude,  that  the  apostle  himself,  in  his  regenerated  state, 
is  indisputably  the  person  intended.  That  all  that  is  said  in 
thi8  chapter,  of  the  carjiat  man,  so!d  under  sin,  did  apply  to 
Saul  of  Tarsus,  no  man  can  doubt:  that  what  is  here  said 
can  ever  he,  with  propriety,  applied  to  Paul  the  apoitle,  who 
can  believe  )  Of  the  form.^r  all  is  natural ;  of  tlie  latter,  all 
here  said  would  he  monstrous,  ;uid  absurd,  if  not  blasplM-inous. 

2.  But  it  is  supposed  that  the  words  must  be  und  rstood  aa 
implying  a  regenerate  man,  because  the  apostle  says,  ver.  22. 
I  delight  in  tlie.  law  of  God  ;  and  in  this  verse,  J  myself,  tcith 
the  mind,  serve  the  law  of  God.  These  things,  say  the  objec- 
tors, cannot  be  spoken  of  a  wicked  Jew,  but  of  a  regenerate 
man,  such  as  the  apostle  then  Wft.«.  Bnt  when  we  find  that 
the  former  verso  .sjieaks  of  a  man  who  is  brought  into  cap- 
tivity to  the  law  of  sin  and  death;  surely  tliere  is  no  pai't  of 
the  regenerate  state  of  the  apostle  to  which  the  words  can  pos- 
sibly apply.  Had  he  been  in  captivity  to  the  law  of  sin  and 
death,  /t/(fr  his  conversion  to  Cnristianity,  what  did  he  gain 
by  that  conversion?  S^/othing  for  his  personal  holiii'-ss.  Hci 
had  found  no  salvation  under  an  inefficient  law;  and  he  was 
left  in  thraldom  under  an  equally  ineflicient  Gospel.  The  vciy 
genius  of  Christianity  demonstrates  that  nothing  like  this  can 
with  any  propriety,  be  spoken  of  a  genuine  Christian. 

3.  But,  it  is  farther  supposed,  that  these  things  cannot  be 
spoken  of  a  proud  or  wiciied  .lew;  yet  we  learn  the  contrary 
from  the  infallible  tcslim my  <if  the  word  of  God.  Of  this  peo- 
ple, in  Ihe'iT  fallen  and  iniquitous  slate,  God  says  by  his  pro- 
phet, '/Viey  .SEEK  me  DAit.v,  and  dei  ight  to  know  my  way  as  a 
notion  that  did  righteoi'SNess,  and  forsook  not  the  orpinas- 
CBs  of  their  Gi)d:  they,  ask  ni>:  of  the  ordinances  of  jvhtice,  and 
TAKE  DELIGHT  i/i  approaching  to  God.  Isa.  Iviii.  2.  Can  any 
thing  be  stronger  than  thisi  .\nd  yet,  at  that  time,  they  were 
most  dreadfully  carnal,  and  sold  under  si7i,  as  the  n-sl  of 
that  chapter  proves.  It  is  a  most  notorious  fact,  tliat  how  lit- 
tle soever  the  life  of  a  Jew  was  conformed  to  the  law  of  hia 
God,  be  notwithstanding  professed  the  highest  esteem  for  it, 
and  gloried  in  it ;  and  the  apostle  says  nothing  stronger  of  them 
in  this  chapter,  than  their  conduct  and  profession  verify  to 
tlie  present  day.  They  are  still  delighting  in  the  law  if  fiod, 
after  tlie  inward  man  ;  xcith  their  mind,  seriing  the  law  of 
God ;  asking  for  the  ordinances  of  justice,  seeking  God  daily, 
and  taking  delight  in  approaching  to  God:  they  even  glory, 
and  greatly  eiult  and  glory  in  the  Divine  original  awA  excel- 
lency of  thi  ir  law;  and  all  this  while  they  are  most  abomi- 
nably carnal,  sold  under  sin,  and  brought  into  the  most  de- 
grading captivity  to  the  law  of  sin  and  death.  If  then  all  tlint 
the  np'istle  states  of  the  person  in  question,  be  true  of  the 
Jews,  through  the  whole  period  of  their  history,  even  to  tlie 
present  time ; — if  they  do,  in  all  their  professions  and  their 
religious  services,  which  they  zealously  maintain,  confess, 
and  conscientiously  too,  lliat  the  low  is  luify,  and  the  command- 
ment holy,  just,  and  good  ;  and  yet,  with  their^^esA  serve  the 
taw  of  sin;  the  s-imc  certainly  may  be  said  with  equal  pro- 
priety of  a  Jew'slt  penitent,  deeply  convinced  of  his  lost  es- 
tate, and  the  total  ins\ifllcioncy  of  his  legal  observances  to  de- 
liver him  from  his  body  uf  sin  and  death.  And  consequently, 
all  this  may  be  said  of  Paul  the  Jkw,  while  going  about  to 
establish  his  own  righteousness,  his  own  plan  of  justiflcalion; 
he  had  not  as  yet  submitted  to  the  righteousness  of  God,  the 
divine  plan  of  redeuiption  by  Jesus  Christ. 

4.  It  must  be  allowed  that,  whatever  was  the  experience  r>{ 
so  eminent  a  man,  Christian,  and  apristle,  as  St.  Paul,  it  miust 
be  a  very  proper  standard  of  Christianity.  And  if  we  are  to 
take  what  is  here  .said,  as  his  experience  as  a  Christian,  it 
would  be  presumption  in  us  to  expect  to  go  higher ;  for,  he 
certainly  had  pushed  the  principles  of  his  religion  to  their  ut- 
most consequences.  But  his  whole  life,  and  the  account 
which  he  immediately  gives  of  himself  in  the  succeeding 
chapter,  prove,  that  he,  as  a  Christian,  and  an  apostle,  liad  a 
widely  different  experience  ;  an  experience  which  amply 
just  fle.5  tliat  superiority,  which  he  attributes  to  the  Christian 
religion  over  the  Jewish  ;  fuid  demonstrates  that  it  not  only  is 
well  calculated  to  perf'ect  all  preceding  disnensatione  ;  but 
that  it  affords  salvation  to  the  uttermost,  to  all  those  who  flea 
for  refuge  to  the  hope  that  it  sets  before  t!iem-  B*'sides.  there 
is  nothing  spoken  here  of  the  state  of  a  conscientious  Jew,  or 
of!-L  Paul  in  his  Jewish  slat-,  that  is  not  tiuo  of  every  ge- 
nuine penitent;  even  before,  and,  it  may  be,  long  befin^eao 
bus  believed  in  Christ,  to  the  savioc  of  his  soul.    Tlie  aaser> 

49 


Yhe  blessedness  of  those 


ROMANS. 


■who  believe  in.  Christ 


lion,  tliat  "  every  Christian,  howsoever  advanced  in  the  divine 
life,  will,  and  must  feel  all  this  inward  conflict,"  &c  is  as 
untrue  as  it  is  dangerous.  That  many,  called  Chrmttans. 
and  probably  sincere,  do  f.>el  all  this,  mny  be  readily  granted; 
and  such  we  Miiist  lonsidor  to  bo  in  the  same  stati-  with  Saul 
of  Tai-sus,  previously  to  his  conversion:  but  that  t'ley  niust 
continue  thus,  is  no  where  intimated  in  the  Go^pi'i  of  Christ. 
We  must  take  heed  how  we  make  o<ir  experience,  which  is 
the  result  of  our  unbelief  ani  unfaUhfidness,  the  standard 
for  the  people  of  God  :  and  lower  dovirn  Chriatianitii  Vo  ol'R 
most  reprehensible  and  dwarfish  state;  at  the  same  time,  we 
should  not  be  discou»-aged  at  what  we  thus  feel,  but  apply  to 
God,  through  Christ,  as  Paul  did ;  and  then  we  shall  soon  be 
able,  with  him,  to  declare  to  the  eternal  glory  of  God's  grace, 


that  the  law  of  the  Spirit  of  life  in  Christ  Jesus,  has  made  us 
free  from  the  law  of  sin  and  death.  This  is  the  inheritance 
of  God's  cliildren  ;  and  their  salvition  is  of  me,  saith  the  Lord. 
I  cannot  conclude  these  observations,  without  recommend- 
in?  to  the  notice  of  my  readers  a  learned  and  excellent  dia- 
C'Mirse  on  the  1  stter  part  of  this  chapter,  preached  by  the  Rev, 
James  Smith,  minister  of  the  Gospel  in  Dumfermline,  Scot 
land,  a  work  to  wliich  I  am  indebted  for  some  useful  observa- 
tions, and  from  which  I  should  have  been  glad  to  have  copied 
much,  had  my  limits  permitted.  Reader,  do  not  plead  for 
Baal ;  try,  fully  try,  the  efficiency  of  the  blood  of  the  covenant; 
and  be  not  content  with  less  salvation  than  God  has  provided 
for  thee.  Thou  art  not  straitened  in  God,  be  not  straitened  in 
thy  own  bowels. 


T 


CHAPTER  VIII. 

The  happy  state  of  those  who  believe  in  Christ,  and  walk  under  the  influence  of  His  Spirit,  1,  2.  The.  design  of  God  in 
sending  his  San  into  the  icorld,  was  to  redee"imenfrovi  siv,  3,  4.  The  miserable  siate  of  the  carnally  minded,  5 — 8.  How 
Christ  lives  and  works  in  his  followers  ;  their  blessedness  here,  and  their  happiit ess  hereafter,  9 — 17.  Sufferings  are 
the  common  lot  of  all  men,  andfroya  wiiirh  Gentiles  and  Jews  have  the  hope  of  being  fiii  ally  delivered,  18 — 23.  The  use 
and  importayicc  of  hope,  24,  25.  7Vtf  Spirit  makes  intercession  in  the  followers  of  Christ,  26,  27.  All  things  work  toge- 
ther J  or  good  to  them  that  love  God,  ana  uhoacl  actording  to  his  gracious  purpose  in  exiling  them,  28.  The  means  used 
to  bring  inen  to  eternal  glory,  29,  30.  The  great  blessed  ■!  ess,  conjiJe^ice,  and  security  of  all  genuine  Christians,  lehom, 
while  they  hold  fast  foith  and  a  good  conscience,  nothing  can  separate  from  the  love  of  God,  31—39.  [A.  M.  cir.  4062. 
A.  D.  cir.  58.     Ari.  Olymp.  cir.  CCIX.  2.  A.  U.  C.  cir.  811.] 

HEREis,  therefore,  now  no  condemnation  totliem  which  I    4  That  the  righteousness  of  the  law  might  be  fulfilled  in  us, 

l"  wh  )  wal!i  not  after  the  flash,  but  after  the  spirit. 

5  For,  '  (hey  tliat  arc  after  the  flesh  do  mind  the  things  of  the 
flesh ;  bat  th'-y  that  are  after  tiie  spirit,  >«  the  things  of  the  spirit. 

6  For  '  to  "■  be  carnally  minded  is  death  ;  but  "  to  be  spiritu- 
ally i.iinded  is  life  and  peace. 

7  Because  "  the  Pcarn.il  mind  is  enmity  against  God :  for  it  is 
not  subject  to  the  law  of  God,  "*  neither  indeed  can  be. 

ij<ihnl<;.  ICor.  :7.14.—k  0111.5.22,25— I  Ch.<;  SI.  Ver.l3.  Gal  6.8.— mOr.tha 
min  !i.i.-  of  itic  flesh;  So  ver  ;  — n  Gr.  ihe  mindinsof  ihe  Spiril.— oQr.  the  miud- 
inrof  .hcfltah  — p  Jarres  4.4.-(l  I  Cor. 2.14., 

the  law  of  Ihe  Spirit  of  life  in  Christ  Jesus  hath  made  me  free 
from  the  law  of  sin  ana  death.  Most  people  allow  that  St. 
"Paul  is  here  spf^-iking  of  his  own  state;  and  this  state  is  so 
totally  difi'erent  from  that  described  in  the  preceding  chapter, 
that  it  is  absolutely  impossible  that  they  should  have  been  the 
state  of  tlie  same  being,  at  one  and  the  same  time.     No  crea- 


are  in  Clirist  Jesus,  who  *  walk  not  after  the  flesh,  but 
after  llie  r=pirit. 

2  For  b  the  lawof '  the  spirit  of  life  in  Christ  .Tesus,  hath  made 
me  free  from  ^  the  law  of  sin  and  d  -ath. 

3  For,  '  what  the  law  could  not  do,  in  that  it  was  weak  tlirough 
ihe  flesh,  f  God  sending  his  own  Son  in  the  likeness  of  sinful 
flesh,  and  ^  for  sin,  condemfied  sin  in  the  flesh: 

«Ver.4.  Gal.'i.lS,  25— b  John  6.36.  Ch.  6.18,  D2.  aul,'>. '0  t  5. 1.— cl  Cor  15.45. 
OCor.3,6,— d  Ch  !  m,\!f>.—t  .\asl3  '&  rh.?.9l  licb  7,19,  19- &  10.1,2,  10,  14,— 
fGal.ai3.  2':or  5.2l.-g  Or,b:.-anacrfir,efo-.-in -h  Vc  .1, 

NOTES. — Verse  1.  There  is,  therefore,  tow  no  condensa- 
tion] To  do  j',istice  to  St.  Paul's  rcasining,  this  o'laptcr  must 
1)6  read  in  the  closest  connexion  with  t.ie  preceding.  There, 
we  have  seen  the  unavailing  struggles  of  .in  awakened  .Tew, 
who  s  night  pardon  a;il  Ijohness  iiosi  that  law  which  he  was 
conscious  lie  had  broken,  and  in  w/iich  he  could  find  no  pro- 
vision for  pardon ;  aud  no  p"vver  to  sanctify.    This  conviction  '  ture  could  p.ossibly  be  crirnal,  sold  under  sin,  brought  into 


having  brought  him  to  the  very  brink  of  de.^pair  ;  and  beini 
on  the  point  of  giving  up  all  hope,  he  hears  of  redeinption  by 
Jesus  Clirist,  thanks  God  for  the  p  ospect  he  has  of  s.-ilvaiion, 
applies  for,  and  receives  it ;  and  now  .magnifies  God  for  the 
unspeakable  gift  of  which  he  has  been  iimd<^  a  partaker. 

Those  who  restrain  the  word  noic,  so  as  to  indicate  by  it 
the  Gospel  dispeiisation  only,  do  not  take  in  the  wliole  of  the 
apostle's  meaning.  The  apostle  has  not  been  dealing  in  ge- 
neral matters  only,  but  also  in  those  which  are  particular.  He 
has  not  been  pointing  out  merely  t'te  difference  between  the 
two  dispensations,  the  Mosaic  and  the  Christiao  ;  but  he  marks 
out  the  state  of  a  penitent  under  the  former,  and  that  of  a  be- 
liever vinder  the  latter.  The  last  chapter  closed  with  au  ac- 
count of  the  deep  distress  of  the  penitent:  this  one  opens  with 
an  account  of  his  sa'talion.    The  nczc,  therefore,  in  the  text, 


captivity  to  the  law  of  sin  and  deatli;  and  at  the  same  time 
be  made  free  from  that  law  of  sin  and  death,  by  the  law  of  the 
Spirit  of  life  in  Christ  Jesus !  Until  the  most  palpable  ab- 
surdities and  contradictions  can  be  reconciled,  these  two  op- 
posite states  can  never  exist  in  the  same  person  at  the  same 
time. 

3.  For  what  the  law  could  not  do]  The  law  could  not  par- 
don ;  the  law  could  not  sanctify;  the  law  could  not  dispense 
with  its  own  requisitions ;  it  is  the  rule  of  righteousness,  and 
therefore  must  condemn  unrighteousness.  This  is  its  unal- 
terable nature,  flad  there  been  perfect  obedience  to  its  dic- 
tates ;  in?tead  of  condemning,  it  would  have  applauded  and 
reicarded  ;  but,  as  the  fesh,  the  carnal  and  rebellious  prin- 
ciple, had  prevailed,  and  transgression  had  taken  place;  it 
was  rendered   weak,   inefl[icient  to  undo  this  work  of  the 


must  refer  more  to  the  happy  transition  from  darkness  to  \  flesh,  and  bring  the  sinner  into  a  state  of  pardon  and  accept- 
light,  from  condemnation  to  paidoii,  which  this  believer  now    ance  witli  God. 

enjoys ;  than  to  the  Cliristian  dispensation  taking  the  place  of  |      God-  sending  his  oivn  son  in  the  likeness  of  sinful  flesh} 
the  Jewish  economy.  j  Did  that  whicii  the  law  could  not  do  ;  i.  e.  purchased  pardon 

Who  wiJk  not  after  the  flesh,  &c.\  In  t'.iis  one  verse  we  find  i  for  the  sii'uer,  and  broiiglu  evei7  believer  into  the  favour  of 
the  power  and  virtue  of  ihe  Gospel  sch'jme :  it  pr.rdor.f  and  ,  God.  .\nd  thi.3  is  ►■fTccted  by  the  incarnation  of  Christ:  He 
sanctifies;  the  Jewish  law  could  .io  neither.  By  faiti  in  our  j  in  wliom  dwelt  the  fulness  of  the  Godhead  bodily,  took  upon 
l>ord  Jesus  Clirist,  the  penitent  conden:iied  by  the  law  is  par-  liim  the  like?iess  of  sinful  flesh,  that  is,  a  human  body  like 
doned;  the  carnal  man,  labouring  under  the  overpowering  ours  ;  but  nut  stjijul  as  ours;  and  for  sin,  Kai  irept  a/m/jriaf, 
influence  of  the  sin  of  his  nature,  is  sanctified.  He  is  first  |  and  as  a  sacrifice  for  sin,  (this  is  the  sense  of  the  word  in 
freely  justified;  he  feels  no  condemnation  ;  he  is  fijUy  sane-  la  multitude  of  places)  conde?nned  .^in  in  the  flesh;  con- 
tified,  he  walks  not  after  the  flesh,  ';)//  after  the  >^pirit.  demned  that  to  death  and  destruction,  which  had  condemned 

This  last  clause  is  wanting  in  tlie  prini  i,^;;l  MS:-'.,  Ven-ion'i,  us  to  bntli :  and  this  he  did — 
and  Fathers.  Griesbach  h.is  excluded  it  from  the  text,  and  4.  'I'liat  the  righteousyiess  of  the  lav^  might  be  fulfilled  an 
Dr.  WJiite  eays,  certissime  delenda,  it  should  most  undoubt-  us]  That  the  guilt  might  be"  pardoned  through  the  merit  of 
edly  be  expunged.  Without  it,  tlie  pa:3sage  reads  thu^ ;  There  that  sacrifice ;  and  thtit  we  might  be  enabled,  by  the  power 
i«,  therefore,  no  condemnation  to  them  that  are  J?i  C/ir/sI  ,  of  his  own  grace  and  Spirit,  to  walk  in  newness  of  life  ;  loving 
Jesus;  for  <Ae  law  of  the  Spirit  of  life,  <ic.  It  is  a  fairly  is-  I  God  with  all  our  heart,  soul,  mind,  and  strength;  and  our 
sumed  point,  that  those  wiiich  are  in  Christ  Jesu.%  who  be-  j  neighbour  as  ourselves  :  and  thus  the  righteousness,  the  spirit, 
lieve  ill  his  name,  have  redemption  in  his  blood;  are  made  design,  and  purpose  of  the  law,  is  fulfilled  in  us,  througti  the 
partakers  of  his  s^pirit,  and  have  the  mind  in  thetii  that  was  ,  stre^iglh  of  the  Spirit  of  Christ,  which  is  here  put  in  opposi- 
inhiin;  will  not  walk  after  the  fiesh,  but  aftrjr  the  spirt:  \  lion  to  the' we'tkness  of  ihe  law  through  the  flesh. 
therefore,  the  thing  itself  is  inclnd  n  ir.^the  being  in  Christ,  I  It  is  very  likely  that  the  concluding  clause  of  this  verse, 
whetlier  it  be  expressed  or  not;  and  it  wa.^  probably  to  make  which  is  the  very  sauie  as  that  found  in  the  common  text  of 
the  thing  more  obvious,  that  this  explanatory  clause  was  |  theflrst  verse,  has  been  transferred  lothatversefromthisplace. 
addwd  by  some  copvisl:  for  it  does  not  appe.ir  to  have  made  ,      Co^tde-mned  sin  in  the  fiesh]    The  design  and  object  of  the 


incarnition  and  sacr:ficc  of  Christ  were  to  condemn  sin,  to 
have  it  executed  .ind  destroyed  :  not  to  tolerate  it,  as  some 
think  ;  or  to  render  ilsubscrrient  to  the  purpo-ses  of  his  grace, 
as  Cillers ;  but  to  annihilate  its  power,  guilt,  and  being,  in  the 


an  original  p^rt  oi  tlie  text:  .-"iid   it  is  most  likely  that  it  was 
inserted  he.re  froai  ihe  fo7irth  verse. 

2.  JF^r  the  law  of  the  Spirit  of  life]  Tlie  Gospel  of  the 
grace  of  Christ,  wliich  is  not  only  i  luiv  or  rule  of  life,  but 
affords  that  sovereign  energy  by  which  guilt  is  removed  from  ,  soul  of  a  believer, 
the  conscience,  the  power  of  siu  broken,  and  its  polluting  in-  ;  For  they  that  are  cifier  the  flesh]  And  here  is  the  gi-eat 
fluence  removed  from  the  h'^art.  The  law  was  a  spirit  of  distinction  between  Jews  and  genuine  Christians:  the  for- 
death,  by  which  those  who  were  under  it  were  bou'id  d:)vvn,  j  nier  are  after  the  flesh  ;  are  under  the  power  of  the  carnal, 
because  of  their  sin,  to  condemnation  and  death.  The  Gospel  ■  rebellious  principle;  and  consequently  mtnc/,  0/)())/od<tii',  re- 
proclaims  Jesus  the  Saviour;  and  what  the  lato  bound  unto  I  lish  Ihe  things  of  the  flesh;  the  tilings  which  appertain  merely 
death,  n  looses  unto  life  eternal.  And  thus  the  apostle  says,  to  the  present  Ufe^  having  no  relish  for  spiritual  and  eterniil 
Vhetaer  of  himself  or  the  man  whom  he  is  still  personating,  I  thing?. 
50 


Genuine  Chri.ftians  are  not 


CHAPTER  VIII. obliged  to  live  after  thejlesh. 

8  So  then,  they  that  arr>  in  the  flesh  cannot  pleas"  fiod.  I    13  For"  if  ve  live  nfterthe  flesh,  ye  shall  die,  bntif  ye  ihroiich 

9  Uul  ye  are  not  in  tlip  llcsli,  but  in  Uie  Spirit,  if  no  be  that    the  S'pirit  do  >'  moitify  the  derds  of  the  l)0.1y,  ye  shall  live 
»tleHii)iritofr.oddw<;Il  in  y<-      ~ •<■ -• l    ,.  t.<      -  ■'       /' ■>  -    "»"  "ve. 


Now,  if  any  man  have  not 
"  the  Spirit  of  Chrifit,  he  is  none  of  \w. 

10  And  if  Christ  he  in  you,  tiie  body  is  dead  because  of  sin  ; 
but  the  Spirit  is  life  because  of  riirhteousness. 

11  Utit,  if  the  Spirit  of  him  that  raised  up  Jesus  from  the 
dead  dwell  in  you,  "  he  that  raised  np  Christ  from  the  d'-ad 
shall  alsoiiuicken  your  mortal  bodies  '  by  his  Spirit  that  dwell- 
eth  in  you. 

12  "  Therefore,  brethren,  we  are  debtors,  not  to  the  flesh,  to 
live  after  the  flesh. 


I  1  Cor  3  16.«t6  l9.-»  John3.34.  OtXAH  Phil  1.19.  1  P«.M1.— t  Acu  2.31.— 
uCh«».6  4,5  1  Cor.6.11.  2Cor.4  14.  Eph  2.5,— v  Or.  b«ciiuM  or  hia  Sniril.— w  Ch. 
■-■•  ;  6    Oil  6  8-y  Eph  4.5j.  Col.3.5. 


.nsv.  o.  V, ;». 
,  14-1  Vc 


But  they  that  are  after  the  Spirit]  They  who  are  regene- 
rated, who  are  born  of  the  Spirit,  being  redeemed  from  the 
influence  and  law  of  the  carnal  mind;  these  n  lish  the  things 
of  Ihe  Spirit;  they  are  spiritually  minded,  and  pasp  tlirough 
things  temporal,  so  as  not  to  lose  ttie  things  which  are  eternal. 
And  llii.s,  which  in  these  apostolic  times  distinguished  be- 
tween the  carnal  Jew,  and  the  spiritual  believer  in  Chri.=',t,  is 
the  grand  mark  of  distinction  between  the  vominat  and  the 
reai  Christian  now.  The  former  are  earthly  minded  and  live 
for  this  iForld ;  the  latter  are  spiritually  miiided,  and  live  for 
the  11-orld  to  eimie. 

6.  For  to  be  carrially  minded  is  denth]  To  live  under  the 
influence  of  the  carnal  mind,  is  to  Kve  in  the  ?t.jte  of  condem- 
nation ;  and,  consequently,  liable  to  death  eternal :  whereas, 
on  the  contrary,  he  who  is  spiritually  minded,  has  the  life 
and  peace  of  God  in  his  soul ;  and  is  in  full  prospect  of  life 
eternal. 

7.  Because  the  carnal  mitid  is  enmity  against  God]  Be- 
cause it  is  a  carnal  mind,  and  relishes  earthly  and  sinful 
things;  and  lives  in  opposition  to  Ihe  pvux  and  holy  law  of 
God  ;  therefore  it  is  enmity  against  God,  it  is  irreconcilable 
and  implacable  hatred. 

ft  is  not  subject  to  the  lute  of  God]  It  will  come  under  no 
obedience;  for  it  is  sin.  and  the  very  principle  of  rebellion  ; 
and  therefore  it  cannot  be  subject,  noi  subjected;  for  it  is  es- 
sential to  sin  to  show  itself  in  rebellion;  and  when  it  ceases 
to  rebel,  it  cejises  to  lie  sin. 

From  this  we  learn,  that  the  design  of  God,  in  the  economy 
of  the  Gospel,  is  not  to  weaken,  curtail,  or  lay  the  carnal 
principle  in  bond.i,  but  to  destroy  it.  As  it  is  not  subject,  and 
cannot  be  subject  to  the  iaw  of  (,'od,  it  must  hp  destroyed ; 
else  it  will  conlinueto  rebel  ag.iinstGod.  It  cannot  hf-mended, 
or  rendered  less  oflrnsive  in  its  nature,  even  by  the  operations 
of  God  ;  it  is  ever  sin,  and  sin  is  ever  enmity  ;  and  enmity, 
wherever  it  has  power,  will  invariably  sliow  itself  in  acts  of 
hostility  and  rebellion. 

8  So  t/irn]  Because  this  carnal  mind  is  enmity  against 
God  ;  they  that  are  in  the  Jlesh,  who  are  under  the  "power  of 
the  workings  of  this  carnal  mind,  (wliich  every  soul  is,  that 
has  not  received  redemption  in  the  blood  of  tli''  Lamb,) 

Cannot  please  God]  I!e<:ause  of  the  rebellious  workings 
of  this  principle  of  rebellion  and  hatred.  And,  if  tln'y  can- 
not please  God  they  must  be  displeasing  to  him  ;  and  conse- 
quently, in  the  broad  road  to  final  perdition. 

9.  But  ye  are  not  in  thejlesh]  Ye  Christians  who  have 
believed  in  Christ  Jesus  as  the  sin-offering  whicli  has  ron- 
demned  sin  in  the  flesh;  and  having  b^en  juslified  by  faith, 
and  made  partakers  of  the  Holy  ^pirit,  are  enabled  to  walk  in 
newness  of  life. 

If  so  be  that  the  Spirit  cf  God  dtoell  in  you]  Or  geeirg 
that,  cincp,  the  Spirit  ^^f  «;od  dwellelii  in  you.  T]i''  ^/lesh.  the 
sinful  principle,  dwelt  in  t!iein  before;  and  its  uot.^ons  were 
the  proofs  of  its  indwelling:  but  now  the  Spirit,  dwells  in 
them  ;  and  its  testimony  in  their  conscience,  and  its  powerful 
operations  in  their  heaits,  arc  the  pinofsof  its  indwelling. 
God  made  man  in  union  with  himself,  and  his  heart  was  his 
temple.  Sin  bi-ing  committed,  the  tem^ile  was  defiled,  and 
God  abandoned  it.  Jesus  Christ  is  come  bv  his  sacriliee  and 
Spirit  to  cleanse  the  temple,  and  make  man  again  a  liabit.ition 
of  God  through  the  Spirit.  And  when  this  .\linig!',ty  Spirit 
again  makes  the  heart  Irs  n-sidcnce ;  t!irn  the  soul  is  deli- 
vered from  the  moral  efTerts  of  the  fall.  And,  that  this  is 
absoluti^ly  necessary  to  our  pr>'sent  pence,  and  final  salvation, 
is  pro\ed  from  this:  that  if  any  man  li:ive  not  ihe  Spirit  of 
Christ;  the  mind  that  was  \n' him,  priKluced  there,  by  the 
power  of  the  Holy  Ghost ;  he  is  nore  qt  his,  he  does  not  be- 
long to  the  kiiigdo'in,  flock,  or  family  of  God.  This  is  an  awful 
conclusion  !— Header,  lay  it  to  lirarl. 

10.  And  if  Christ  be  in  ynu.&c]  "Kliis  is  the  criterion  by 
which  you  in.-iy  judge  of  Ihe  slate  of  t-  ic.-  in  whicii  ye  stand. 
If  Chr'st  dwll  in  your  ln-arLs  by  iuith,  I'.e  'ody  is  dead  be- 
cause of  sin  ;  i'i  ajjitpTtu  ;  in  refer.;n.e  to  sin  ;  tl'e  luemliei's 
of  your  body  no  mnre  perform  the  work  of  si  i,  thai,  the  body 
of  a  dead  man  do'S  the  functions  of  ni'tiirnl  life.  Or  I  lie  apos- 
tle may  mean,  that  although  heronsf  ofsi;i,  tlie  life  of  man  is 
forfeited;  and  the  sent.  iicc.  dust  thou  art,  a^-'d  unto  dust 
thou  shall  r-ft urn,  must  he  fulfdlnd  on  everv  human  b^ing, 
till  the  judgM.ent  of  the  great  day;  yet  their  somIs  !>eirg 
quirk.ucd  by  the  indwelling  >pirit  of  Christ.  eniW-s  ll.ein 
to  live  a  life  of  right-'ouiin-ss,  and  gives  them  a  full  assurance 
that  their  bodies,  which  are  now  condemned  to  death  because 
of  gin,  shall  be  raised  again  to  a  life  of  linmorlaJ  glory. 


14  For,  '  PS  many  as' are  led  by  the  .'Spirit  of  God,  they  are  the 
sons  of  God. 

15  For,  *  ye  have  not  received  the  spirit  of  bondage  again  b  to 
fear  ;  but  ye  have  received  the  '  spirit  of  adoption,  whereby 
we  cry,  "i  Ablia,  Fatlier. 

16  'The  Spirit  itself  bearcth  witness  with  our  spirit,  that  we 
are  the  children  of  God. 

17  .\iid  if  children,  then  heirs,  i  heirs  of  God,  and  joint  heirs 
with  Christ :  »  if  so  be  that  we  suffer  with  him,  that  we  may 
be  also  glorified  together. 

lO.I  r.  IS-»I  Cor.2.la  H«I..2.I5.— b2Tim.l.7.  I  Jahn4.l8.— c  lit.Sfi  S.  OJ. 
4.6,  b.-d  Mark  14  :»;-.:;  Cor  1.12.455.  Eph.l.l3.t  4.30.-f  Aeil  a6.18.  aal.4. 
7.— g  Acn  14. sa  Phil  1  29.  2  Tims.  II,  12. 


11.  But  if  Ihe  Spirit,  &c.]  Tills  verse  conllrms  the  sense 
given  to  the  prnoeding.  He,  who  here  receives  the  grace  and 
.spirit  of  Christ,  and  continues  to  live,  under  its  influence,  a 
life  of  obedience  to  the  Divine  will,  shall  have  a  resurrection 
to  eternal  life;  and  ihe  resurrection  of  Christ  shall  be  the 
pattern  after  which  they  shall  be  raised. 

By  /lis  Spirit  Ihot  ditelleth  in  you]  In.'-'tead  of  Sia  rov  evoi- 

Kovvrng  tivT'iv  jrwi' I «,-/)?,  because  of  the  Spirit  of  him  who 

dteellelk  in  you,  DEFG.,  a  great  many  olliers,  with  the  Vul- 

gate.  Itala,  and  several  of  the  fathers,  have  Ma  to  tvuixovv 

I  aiiTov  micvfin,  which  gives  almost  no  variety  of  meaning.  The 

I  latter  may  be  neater  Greek,  but  it  is  not  better  sense  than  the 

'  preceding. 

j      12.  Therefore,  brethren,  Ac.]  Dr.  Taylor  is  of  opinion  that 
1  the  apostle,  having  spoken  spparalely  both  to  Jews  and  Gen- 
I  tiles  concrrii'tig  liohne.ss,  and  the  obligations  to  it,  now  ad- 
dresses himself^  to  both  conjointly,  and— 

I.  Draws  the  general  conclusion  from  all  his  arguments 
upon  this  subject,  ver.  12. 

II.  Proves  llie  validity  of  their  claims  to  eternal  life,  ver. 
14—17. 

III.  .\nd  as  tlie  afTair  of  suffering  persecution  was  a  great 
stumbling-block  totlie  Jeics,  and  might  very  much  discoiiragB 
the  tieiitile.'i,  he  introdui:e9  it  to  the  bet^t  udvai.t;ige,  ver.  17. 
aud  advances  several  arguments  to  forlily  their  ininds  under 
all  trials  :— as  (!,)  That  they  suflired  witli  Christ-'2.)  In  or- 
der to  he  ^/o;i75crf  with  him  in  a  manner  which  will  infinitily 
compensate  all  suflerings,  ver.  17,  Id. — (3.)  All  mankind  arc 
under  various  pres-iures,  longing  for  a  better  state,  ver.  10 
22.— (4.)  Many  of  the  rnost  eminent  Christians  are  in  the 
same  ilisfres.sed  condition,  ver.  23.— (5.)  According  to  the 
plan  of  the  Gospel,  we  are  to  be  brouglit  to  glory  afier  a  course 
of  patience,  exercised  in  a  variety  of  trials,  ver.  24,  25. — (6.) 
The  Spirit  of  Gixl  will  supply  patience  to  evei-y  upriglit  soul 
under  persecution  and  sult'eriiig,  ver.  26,  27.— (7.)  All  things, 
even  the  severest  trials,  shall  work  together  for  their  good, 
ver.  23.  And  tliis  he  proves,  by  giving  us  a  view  of  the  seve- 
ral steps  which  the  wisdom  and  goodness  of  God  have  settled 
in  order  to  our  comphle  salvation,  vpr.  29,  ;tO.  Thence  ho 
passes  to  the  nilair  of  our  perseverance  ;  concerning  which 
lie  concludes,  from  the  whole  of  his  preceding  arguments, 
that  as  we  are  brouglit  into  a  state  of  pardon,  by  tlie  free 
grace  of  God,  through  the  death  of  Christ,  who  is  now  our  Me- 
diator ill  heaven  ;  no  possible  cause,  providing  we  continue 
to  love  and  serve  God,  shall  be  able  to  pervert  our  minds,  or 
separate  us  from  his  love  in  Christ  Jesus,  ver.  31—39.    There- 

\fore,  apa  nvv,  is  the  grand  inference,  from  all  that  he  has  been 

'  arguing  in  relation  to  sanctity  of  life,  both  to  the  Gentiles, 
chap,  vi    and  to  the  Jews,  chap.  vii.  and   viii.  to  tliis  verse, 

I  whev."  I  suppose  he  he_:;iiis  to  ada>-"ss  himself  to  both  in  a  body, 

I  lo  the  end  o(  the  ohaph-r.— 7Vjyi»r.  p.  317. 

j      13.  for  if  ye  live  after  the  fesU,  ye    shall  die.]  Though 

'  IkXX'tc  atnOi/n'^Kftv  may  mean,  ye  shall  afterward  die,  and 
this  se^ms  to  ind'caie  a  (ewi/jura/ death  ;  yet  not  exclusively 
of  an  eternal  death;  for  botli.  and  especially  the  latter,  arc  ne- 
cess.irily  implird. 

But  ifyi\  through  the  Spirit]  If  ye  seek  that  grace  and  spi- 
ritual help  which  t!ie  Gospel  of  Christ  furnishes;  resist,  and 

,  by  resisting,  mortify  Ihe  deeds  of  th'.  Jle.'h,  ag;'inst  whicli  the 
law  gavp  you  no  assistance  ;  yr  shall  lire  a  tile  of  faith,  love, 

I  and  holy  ibedience  here  ;  and  a  lite  of  glory  here.ifter. 

14.  fvr  as  t(inny  as  are  led  by  Ihe  Spirit,  &c.]  No  man  who 
I  has  not  divine  a.«sistance  can  either  find  the  way  to  heaven,  or 

walK  in  if  when  found.  Aii  Christ,  by  his  sacrificial  ofTering, 
I  has  opened  the  kingdom  of  God  to  all  believers  ;  and  as  a  me- 
I  diator,  transacts   the  concerns  of  their  kingdom  before  the 

Ihnme  ;  so  the  Spirit  of  God  is  the  great  agent  here  below,  to 
I  enlighten,  quicken,  strengthen,  and  guide  the  true  disciples  of 
I  Clir.sl  ;  and  all  that  are  born  of  this  Spirit  are  l.^d  and  guided 
I  by  It ;  a  xl  none  can  pretend  lo  be  the  chiliU-en  of  God  whoare 
j  not  llnip  guided. 

15.  \e  ha  ce  not  received  llie  .opirit  of  bondage]  All  that  were 
under  the  law  were  under  Soiidage  to  its  riles  and  ceremo- 
nie.^  ;  and  as,  through  the  prevalence  of  ihat  corrupt  nature 

,  with  which  every  human  being  lo  polluifd,   and  li)  remove 

j  which  the   law  gave  no  assistance,  tliey  were  often  Irans- 

gvusiiig ;  coD--rqiieutIy,  tliry  had   forfeited  th.-ir  liv's,  and 

wei-J  continually,  through  fear  of  death,  subject  U>  bondage, 

Ilcb.  li.  15.     The  believers  in  C'lix.st  Jesus  were  brought  from 

ui'dfr  thaShiW,  and  from  under  its  condemnation  ;  and,  con- 

.  sequently,  were  freed  from  its  bondage.    The  Gentiles  were 

'  also  In  a  state  of  bondage,  as  well  as  the  Jews  ;  they  had  al^O 

51 


Of  the  present  sufferings,  and 


ROMANS. 


future  glory  of  Christian*. 


18  For,  I  reekoB  that  >>  the  sufferings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory  which  shall  be  re- 
vealed in  us. 

li2Cor.  4.17.   IPet.  1.6,-,S.4.13.-i  aPM.:j.l3. 


19  For  ■  the  earnest  expectation  of  the  creature  waiteth  for 
the  k  manife.stalion  of  the  sons  of  God. 

20  For '  the  creature  was  made  subject  to  vanity,  not  willingly, 

k  1  John  3.2.-1  Vei-.aa.  Gen.3.19 


a  multitude  of  burdensome  riles  and  ceremonies,  and  a  multi- 
tude of  deities  to  woisliip;  nor  could  they  beUeve  them- 
selves secure  of  protection  wldlc  one  of  their  almost  endless 
host  of  fods,  celestial,  terrestrial,  or  infernal,  was  left  unpro- 
pitiated. 

But  ye  have  received  the  Spirit  of  adoption]  Ye  are  brought 
Into  the  family  of  God  by  adoption ;  and  the  agent  that  brought 
you  into  this  family  is  the  Holy  Spirit;  and  this  very  Spirit 
continues  to  witness  to  you  the  grace  in  which  ye  stand,  by 
enabling  you  to  call  God  your  Father,  with  the  utmost  lilial 
confidence  and  affection. 

The  Spirit  of  adoption]  Adoption  was  an  act  frequent 
among  the  ancient  Hebrews,  Greeks,  and  Homans  ;  by  which 
a  person  was  taken  out  of  one  family,  and  incorporated  with 
another.  Persons  of  property,  who  had  no  children  of  tlieir 
own,  adopted  tl lose  of  another  family.  The  cliild  thus  adopt- 
ed, ceased  to  belong  to  his  own  family,  and  was,  in  every  res- 
pect, bound  to  the  person  who  had  adopted  him,  as  if  he  were 
nis  own  child  ;  and  in  cimsequence  of  the  death  of  his  adopt- 
ing  fatlier,  he  possessed  his  estates.  If  a  person,  after  he  iKid 
adopted  a  child,  happened  to  have  cliildren  of  his  own  ;  then 
he  estate  was  equally  divided  between  the  adopted  and  real 
children.  The  Roin.ins  had  regular  forms  of  law  by  which 
all  these  matters  were  settled. 

Whereby  we  cry,  Abba,  Father.]  The  reason  why  the  Sy- 
riac  and  Greek  words  are  here  conjoined,  may  be  seen  in  the 
note  on  Mark  xiv.  36.  to  whicli  the  reader  is  referred.  Tlie 
introduction  of  the  words  here  shows  that  the  persons  in  ques- 
tion had  the  stronsest  evidence  of  the  excellence  of  the  state 
in  which  they  stood  ;  they  knew  that  they  were  thus  adopted  ; 
and  they  knew  this  by  the  Spirit  of  God  which  was  given  them 
on  tlieir  adoption  ;  and  let  me  say,  they  could  know  it  by  no 
other  means.  The  Father  who  had  adopted  them,  could  be 
seen  by  no  mortal  eye;  and  the  transaction  being  pui-ely  of  a 
spiritual  nature,  and  transacted  in  heaven,  can  be  known  only 
by  God's  supernatural  testimony  of  it  upon  earth.  It  is  a  mat- 
ter of  such  solemn  importance  to  every  Ciiristian  siul,  that 
God  in  his  mercy  has  been  pleased  not  to  leave  it  to  conjec- 
ture, assumption,  or  inductive  reasoniiig ;  but  attests  it  by 
his  own  Spirit  in  the  soul  of  the  person  whom  he  adopts 
through  Christ  lesus.  It  is  the  grand  and  most  observable 
case,  in  wliich  the  intercourse  is  kept  up  between  heaven  and 
earth  ;  and  Die  genuine  believer  in  Christ  .fesu's,  is  not  left  to 
the  quibbles  or  casuistry  of  polemic  divines  or  critics,  but  re- 
C(rives  the  thing,  and  the  testimony  of  it,  immediately  from 
God  himself.  And  were  not  the  testimony  of  the  state  thus 
given,  no  man  could  possibly  have  any  assurance  of  his  salva- 
tion which  would  begot  confidence  and  love.  If,  to  any  man, 
his  acceptance  tc-th  God  be  hypothetical,  then  his  confidence 
must  be  so  too.  His  love  to  God  must  be  hypothetical,  his 
gratitude  hypothetical,  and  his  obedience  also.  IF,  God  liave 
forgiven  m»  my  sins,  then  I  should  love  him,  and  I  should  be 
grateful,  and  I  should  testify  this  gratitude  by  obedience.  But 
who  does  not  see  that  these  must  necessarily  depend  on  the  IF 
in  the  fii-st  case.  All  this  uncertainty,  and  tlie  pinplcxities 
necessarily  resulting  from  it,  God  has  precluded  by  sending 
the  Spirit  of  his  Son  into  our  hearts,  by  which  we  cry,  Abba, 
Father!  and  thus  our  adoption  into  the  heavenly  family  is 
testified  and  ascertained  to  us  in  the  only  way  in  which  it  can 
possibly  be  done,  by  tlie  direct  influence  of  the  Spirit  of  God. 
Remove  this  from  Christianity,  and  it  is  a  dead  letter. 

It  has  been  remarked  that  slaves  were  not  permitted  to  use 
the  term  Abba,  father,  or  Im.ma,  mother,  in  accosting  their 
masters  and  ?nistresses.  The  Hebrew  canon,  relative  to  this, 
is  extant  in  the  tract  Berachoth,  fol.  10.  2.  ninDaTii  D''T3pn 
n-'SiSs  ND'M  N^i  "'JiSs  N2N  nS  D.n^N  p-op  pN  ha  abadim  ve  lia- 
shephachoth  ein  korin  ottiam,  lo  Abba  N.  velo  Imnia  N.  Men- 
servants  and  maid-servants  do  not  call  lo  their  master  Abba, 
(father,)  iV.  7ior  to  their  mistress  Imma,  {mother,)  N.  And 
from  this,  some  suppose  that  the  :tpostle  intimates,  that  being 
now  brought  from  luider  the  spirit  of  bondage  in  svhich  they 
durst  not  call  God  their  i^aW^er  ;  they  are  now  not  only  brought 
into  anew  state,  but  have  got  that  language  which  is  peculiar 
to  that  -State.  It  is  certain  that  no  man  wiio  has  not  rcdeinj)- 
tion  in  the  blood  of  the  cross,  has  any  rig  lit  to  call  God  JTa- 
ther ;  but  merely  as  he  may  be  considered  the  father  of  the 
spirits  of  all  flesh. 

Some  have  supposed  that  the  apostle,  by  using  the  Syriac 
and  Greek  words  which  express  Father,  shows  the  union  of 
yeJcwA  and  Ge?i/!7e  believers  in  those  devotions  which  were 
dictated  by  a  filial  spirit.  Others  have  thought  that  these  were 
■Wie first  words  which  those  generally  uttered,  who  were  made 
partakers  of  the  Holy  Spirit.  It  is  enougli  to  know  that  it 
was  the  language  of  their  sonship ;  and  that  it  expressed  the 
clear  assurance  tliey  had  of  being  received  into  the  Divine  fa- 
vour, the  affection  and  gratitude  thev  felt  (tr  this  extrnordi- 
nary  blessing,  and  their  complete  readiness  ticome  under  the 
laws  and  regulations  of  the  famdy,  and  to  li-e  in  the  spirit  of 
obedience. 

16.  The  Spirit  it.ielf  beareth  witness  with  lur  spirit]  Kiito 
Rnivf "'"''     "*  ^'"^^  Spirit,  the  Spirit  of  adof  tion  ;  that  is,  the 
opiJH  Who  vyitaesses  this  adoption,  which  can  be  no  -other 
52 


than  the  Holy  Ghost  himself,  and  certainly  cannot  mean  any 
disposition  or  affection  of  mind  which  the  adopted  person  may 
feet;  for  such  a  disposition  must  arise  from  a  knowledge  of 
this  adoption ;  and  the  knowledge  of  this  adoption  cannot  be 
given  by  any  hum.in  or  eartlily  means ;  it  must  come  from  God 
himself  :  therefore,  the  avro  to  -nvzvfxa  must  have  reference 
to  thift  Spirit,  by  whom  alone  the  knowledge  of  the  adoption  is 
witne--sed  to  the  soul  of  the  believer. 

lFi7/i  our  spirit — In  oar  understanding,  the  place  or  recipi- 
ent of  light  and  information;  and  the  place  or  faculty  to  which 
such  information  can  properly  be  brought.  This  is  done  that 
we  may  have  tlie  highest  possible  evidence  of  the  work  which 
God  has  wrought.  As  the  loindoic  is  the  proper  medium  Ic 
let  the  light  of  the  sun  into  our  apartments ;  so  the  unt/er- 
.standing  is  the  proper  medium  of  conveying  the  Spirit's  in- 
fluence to  the  soul.  We,  therefore,  have  the  utmost  evidence 
of  the  fact  of  our  adoption,  which  we  can  possibly  have  :  we 
have  the  word  and  Spirit  of  God  ;  and  the  word  sealed  on  our 
spirit  by  the  Spirit  of  God.  And  this  is  not  a  momentary  in- 
flux :  if  we  take  care  to  walk  with  God,  and  not  grieve  the 
Holy  Spirit,  we  shall  have  an  abiding  testimony  ;  and  while 
we  continue  faithful  to  our  adopting  Father,  the  Spirit  that 
wi1ne.«ses  that  adoption  will  continue  to  witness  it ;  and  here- 
by we  shall  know  that  we  are  of  God  by  the  Spirit  which  he 
giveth  us. 

17.  And  if  children,  then  heirs]  For  the  legitimate  children 
can  alone  inherit  the  estate.  This  is  not  an  estate  to  which 
they  succeed  in  consequence  of  the  death  of  a  former  posses- 
sor ;  it  is  like  the  Promised  Land,  given  by  God  himself,  and 
divided  among  the  children  of  the  family. 

Heirs  of  God]  It  is  neither  an  earthly  portion,  nor  ^heavenly 
portion  ;  "but  God  himself,  who  is  to  be  their  portion.  It  is 
not  heaven  they  are  to  Inherit ;  it  is  God,  who  is  infinitely 
greater  and  more  glorious  than  heaven  itself.  With  such 
powers  has  God  created  the  soul  of  man,  that  nothing  less  than 
Idniself  can  be  a  sufficient  and  satisfactory  portion  for  the 
mind  of  this  most  astonishing  creature. 

Joint  heirs  with  Christ]  Partaking  of  the  same  eternal  glo- 
ry wit  h  the  glorified  human  nature  of  Christ. 

If  so  be  that  tee  suffer  with  him]  Observe,  says  Dr.  Taylor, 
how  prudently  the  apostle  advances  to  the  harsh  affair  of  suf- 
fering. He  does  not  mention  it  till  he  had  raised  up  their 
thoughts  to  the  highest  object  of  joy  and  pleasure,  the  happi- 
ness and  glory  of  a  joint  inheritance  with  the  ever  blessed  Son 
of  God. 

We  are  heirs,  heirs  of  God,  and  joint  heirs  with  Christ,  if 
so  be  that  we  suffer  with  him — This,  with  the  additional  con- 
sideration, that  we  suffer  with  Christ  ;  or,  as  he  himself 
suffered,  would  greatly  qualify  the  transitory  afflictions  of  this 
world,  a'ld  dispose  them  to  attend  to  the  other  arguments  he 
had  to  offer. 

13.  For  I  reckon  that  the  sufferings,  &c.]  If  the  glory  that  is 
to  be  revealed  be  the  enjoyment  of  God  himself,  (see  above,) 
then  the  sufferings  of  this  life,  which,  when  compared  with 
eternity,  are  but  as  for  a  tnoment,  are  not  worthy  to  be  put  in 
competition  with  this  glory  which  shall  be  revealed  in  us. 
This  case  is  perfectly  clear. 

19.  For  the  earnest  expectation  of  the  creature]  There  is 
considerable  diflicuUy  in  this  and  the  four  following  verses  : 
and  the  difficulty  lies  chiefly  in  the  meaning  of  the  word 
I'j  KTiaig,  which  we  translate-rte  creature,  and  creation.  Some 
think  that  by  it  the  brute  creation  is  meant,  others  apply  it  to 
the  Jewish  people,  others  to  the  godly,  others  to  the  Gentiles, 
others  to  the  good  angels,  and  others  to  Ihe  fallen  spirits,  both 
angelic  and  human.  Dissertations  without  end  have  been 
written  on  it ;  and  it  does  not  appear  that  the  Christian  world 
are  come  to  any  general  agreement  on  the  subject.  Dr. 
Lightfoot's  mode  of  explanation  appears  to  me  to  be  the  best, 
on  the  whole.  "TUere  is,"  says  he,  "a  twofold  key  hanging 
at  this  place,  which  may  unlock  the  whole,  and  make  the  sense 
plain  and  easy. 

"  1.  The  first  is  the  phrase  naira  ktioi;,  which  we  render 
the  whole  creation,  ver.  22.  and  with  which  we  meet  twice 
elsewhere  in  the  New  Testament.  Mark  xvi.  15,  Preach  the 
Gosjiel,  iraari  rrj  ktiitci,  to  every  creature  ;  and  Col.  i.  23,  the 
Gospel  was  preached,  lv  naej]  rp  kticu,  to  every  creature. 
Novk'  it  is  sufficiently  apparent  what  is  meant  by  iraaa  KTtai; 
in  both  these  places,  viz.  all  nations,  or  the  heatlien  world. 
For  that  whicli,  in  St  Mark,  is,  preach  the  Gospel  to  every 
creature  ;  is,  in  St.  Matthew,  go  and  teach  rravra  ra  eOi'tj,  all 
nations.  And  this  very  phrase  in  tliis  place,  lays  claim  to 
that  very  interpretation.  And  the  Hebrew  nvian  ^3  col  habe- 
riolh,  which  answers  tothe  Greekwarru  ktktis,  every  creature, 
is  applied  liy  the  Jews  to  the  Gentiles,  and  that,  by  way  ol 
opposition  to  Israel. 

"  2.  The  second  key  is  the  word  naraioTriTt,  ver.  20.  which 
is  not  unfitly  rendered  vanity  ;  but  then  this  vanity  is  im- 
properly applied  to  the  vanishing,  dying,  changing  state  of 
Ihe  cl-eatlon.  For  iiaraioTrK,  vanity,  does  not  so  much  denote 
the  vanishing  condition  of  the  oulicard  state,  as  it  does  the 
inward  vanity  or  emptiness  of  the  mind.  So  the  apostle, 
speaking  of  the  Gentiles,  coaceruing  whom  he  speaks  hera. 


tVie  Holy  Spirit  makes 


CHAPTER  VIII. 


intercession  Jbr  lis. 


but  by  reason  of  him  who  hath  subjected  Ihe  same  in  hope, 

21  Because  the  creature  Itholf  also  shall  lie  Ji'liv>.'r<ii  from 
the  bondage  of  corruption  into  the  glorious  liberty  of  the  chil- 
dren of  God. 

22  For,  we  know  that ""  the  whole  creation  "  groaneth  and 
travailcth  in  pain  toaiother  until  now. 

23  And  not  only  l/ietj,  but  ourselves  also,  which  have  *  the 
first-fruits  of  the  r^pirit,  p  even  wc  ourselves  groan  within  our- 

mOr,  ei-efycrciiiue,  Mark  1!;.I3.  Col.l  a.-n  J.r.l2.ll,-o  «Cor  6.  5.  F.ph  1. 
H  — p  2  Cor.5  2,  4  — (1  Lulit  lO.X. 

tells  us,  CfiaTaio>dr)a-av,  They  hevaine  vain  in  their  imagina- 
tions, Rom.  i.  21.  andug'iin,  7'hK  Gentiles  walk,  tv  fianti 'TTiri, 
in  the  vanity  of  their  mind,  Eph.  iv.  17.  So  also.  The  Lord 
knoweth  the  thouehts  of  the  wise,  uri  iiamf^i  tiat,  that  they  are 
vain,  1  Cor.  iii.  20.  To  all  which  let  me  add  this  farther  ob- 
servation, that  throughout  this  wholr  pl-ice,  the  apostli-  si-eins 
to  allude  to  ".he  bondage  of  the  Israelites  in  E^pl,  and  their 
deliverance  from  it;  with  a  comparison  made  betwixt  the 
Jewish  and  the  Gentile  church  When  (iod  would  deliver  Is- 
rael from  his  bondage,  he  challenges  him  for  his  son,  and  his 
Arst-horri,  Exod.  iv.  22.  And  in  '.ike  manner  the  Gevtile.s 
earne.slly  expect  and  wait  for  such  a  kind  of  mani/estal'on 
of  the  sons  of  God,  within  and  among  themselves.  The  Ro- 
mans, to  whom  the  aposlle  writes,  knew  w-^11  how  many  pre- 
dictions and  promises  it  had  pteas'-d  Ood  to  publish  by  his 
prophets,  concerning  gatlieriiig  lr)gelher  and  adopting  sons  lo 
himself  among  the  Gentil  'S  ;  the  manifestation,  of  which 
sons  the  whole  Oentile  world,  with  a  ncck'aa  it  were  stretched 
out,  as  the  word  aTroKapa&iKia.  implies,  (from  aft:i,  and  nana, 
ihe  head,  and  S'iKaM,  to  expert,)  doth  now  wait  for."  See  the 
observations  at  the  end  of  this  chapter. 

20.  For  the  crealnre  tras  made  subject  to  vanity]  The 
Gentile  world  were  subject  to  vanity  of  mind  ;— but  how?  not 
willingly,  but  by  reason  of  him  wiio  hath  sulijfcted  the  same. 
May  we  not  say,  it  became  vain  willingly  ?  hut  was  u.ade  subject 
to  vanity  unicillingly.  For,  let  us  recur  to  the  origin  of  Gen- 
tilism,  the  confusion  of  languages,  by  reason  of  the  attempt  to 
build  the  lower  of  Babel ;  and  though  there  are  some  passages 
in  the  gloss  of  the  TarguniisLs  upon  this  matter,  that  are  suffl- 
ciently  ridiculous,  yet  as  to  their  scope  and  design,  they  are 
worthy  of  notice.  "  They  said,  Go  to,  let  iis  hnild  us  ii  city, 
and  a  tower,  and  let  its  head  reach  unto  the  lop  of  hp.')ven  ; 
and  let  us  make  a  house  of  worship  in  the  top  of  it;  and  let 
us  put  a  sword  in  his  hand,  that  he  may  wage  war  for  us 
against  our  enemies  before  we  be  scattered  abroad  upon  the 
face  of  the  whole  earth."  It  is  an  ancient  tradition  among 
the  .lews,  that  this  tower  was  built  on  an  idolatrous  account. 
The  confusion  of  tongues,  by  which  true  religion  was  lo.'il  in 
the  world,  is  a  proof  that  the  builders  of  this  tower  sinned 
against  God  in  the  highest  degree.  They  were  incl.nod  to  va- 
nity, i.  e.  idolatry,  willingly;  but  they  were  subjected  to  va- 
nity uNwiLUNOi.Y ;  for  this  proceeded  from  the  just  indigna- 
tion and  vengeance  of  God.  From  this  time,  tiie  world  lay 
under  heathenism,  till  the  brinsing  in  of  the  Gospel,  upwaids 
of  2000  years  after.     See  Lightfoot. 

21.  Because  the  creature]  'rhis  and  the  preceding  verse 
should  be  thus  connected  ;  in  hope,  that  (on)  the  creature 
itself,  also,  shall  be  delivered.  Tile  word  <pOr>pn  denotes,  very 
frequently,  sinful  corruption.  So  2  Pet.  i.  4,  Corruption 
through  lust,  ipd'ipa  cv  cntdvuia.  2  ('or.  xi.  3,  Lest  your  minds 
should  he  corrupted.  1  Cor.  xv.  33,  Evil  communication 
corrupts  good  manners.  The  sense,  therefore,  of  the  ;ipostle 
in  this  plac,  seems  to  be ;  the  Gentile  world  shall,  in  time,  be 
delivered  from  the  bondage  of  their  sinful  corruption  ;  \.  e. 
the  bondage  of  their  lusts  and  vile  alfectioiis  ;  and  be  brought 
into  such  a  noble  liberty  as  the  sons  of  God  enjoy. 

22.  The  whole  creation  groaneth  and  trarai.'eth]  If  it  be 
inquired,  how  the  (Jentile  world  groaned  and  travailed  in 
pam,  let  them  who  explain  this  of  the  fahric  of  the  material 
world,  tell  us  how  fA«r  groans  and  travails  1  They  must  needs 
own  it  to  be  a  borrowed  and  allusive  phrase  :  but,  in  the 
sense  above  given,  the  very  literal  construction  may  be  ad- 
mitted. 

23.  A>id  not  only  the-?,  hut  ourselves,  also]  Neither  the 
Gentiles  only  but  we  Jews,  also,  (however  we  belong  to  a 
nation  envious  of  the  heathen,)  to  whom  God  hath  granted 
the  flrstfruits  of  the  8pirit;  we  sigh  among  ourselves  for 
their  sakes,  waiting  for  the  adoption  ;  thai  is,  the  redemption 
of  our  mystical  b'ldv,  whereof  the  Gentiles  make  a  very 
great  part.     Lighifon'i's  Works,  Vol.  II  pages  S.'iO  .and  707. 

The  scope  and  design  of  St.  Paul  in  these  verses,  may  be 
thus  summed  up  : — The  apostle  shows,  that  the  whole  creation 
is  in  a  sufTering  state,  into  which  it  has  been  brought  by  the 
disobedience  of  one  man,  Adam  ;  therefore,  it  was  made  sub- 
ject to  vanity ;  pain,  sickness,  and  death;  not  willingly,  for 
mankind  had  no  pirt  in  that  transgression,  which  "brought 
death  into  the  world,  and  all  our  wo ;"  but  dxl  subjected  the 
whole,  purposing  to  afford  them  a  delivenince,  and  infusing 
into  every  heart  a  hope,  thnt  a  more  auspicious  era  should 
lake  place  ;  and  it  is  through  the  influence  of  thisAopf,  whi;-,h 
every  man  possesses,  that  the  present  ills  are  so  patiently 
borne,  because  all  are  expecting  better  days.  The  great  De- 
liverer is  the  Messiah,  and  the  Gospel  days  the  auspicious 
era  which  God  intended  to  brmg  forward.  Thev  who  believe 
in  Christ,  with  a  heart  unto  righteousness,  are  freed  from  the 
bondage  of  their  sinful  corruption,  and  brought  into  the  glo- 
rious libcitv  o<'  'be  sons  of  God  ;  and  they  look  forsvard  with 


selves,  "J  waiting  for  the  adoption,  to  wit,  the  '  redemption  oi 
our  body. 

24  For'wc  are  saved  by  hripe  :  but  •  hope  that  is  seen  is  not 
hope  :  for  what  a  man  Stfftli,  why  doth  he  yet  hope  fori 

2j  But  if  W'!  liope  for  that  we  see  not,  then  do  we  with  pa- 
tience wait  for  i7. 

20  Likewise  the  Spirit  also  helpeth  our  intlrmities  :  for  »  wo 
I  know  not-what  we  should  pray  (or  as  we  ought :  but "  the  Spi- 

rLute'i.H.  Kph  I  U  — 3  >  Cot.  5  7.  Hcl).  11. 1.— I  .Mm  20.  2;.  J«inM  4.  3.— 
u  Zfcti  la.lrt.   Ki,h  .;  18 

|joynu8  expectation,    waiting   for    the    general   resurrection, 
wh°n  their  bodies,  also,  shall  be  redeemed  from  corruption, 
,  and  the  whole  man,  body  and  soul,  bijadopied  into  the  family 
of  heaven  abovb;  as  thVir  souls  had  been  previously  adopted 
into  the  family  of  faith  bblow      And,   although   it  maybe 
sa'd,  that  the  redemption  provided  by  the  Gospel,  cannot  be 
i  an  object  of  hope  to  those  who  have  never  heard  of  it ;  yet, 
as  every  man  has  hope,  and  this  hope  is  inspired  by  God  for 
I  this  very  puriiosf^  that  it  may  be  the  means  of  supporting 
them  in  the  ills  of  life ;  and  God,  in  inspiring  it,  hatl  respect 
to  the  glririous  state  of  Christianity  ;  therefore,  it  is  this  state, 
I  in  elfect,  that  the  whole  creation  are  longing  for.      So  Jesus 
Christ  is  said,  by  the  prophet  Haggai,  ii.  7.  to  be  the  Dt.iire  of 
all  nations;  and  yet  not  one  of  the  nations  of  the  earth  haj, 
I  at  that  time,  heard  of  hi.n.     And  tlius,  us  Dr.  Whitby  has  very 
,  properly  remarked,  "desire  and  expectation  are  ascribed  to 
!  creatures,  in  reference  to  things  they  want,  and  which  tend 
I  to  their  advantage  ;  notwithstanding,  they  explicitly  know  no- 
thing of  them." 

24.  for  we  are  saved  by  hope]  We  arc  supported,  und  are 
comfortable  in  the  expectation  we  have  of  receiving,  from  the 
I  hand  of  our  God,  all  the  good  we  need,   in  the  troubles  and 
adversities  of  this  life  ;  and  in  having  our  bodies  raised  from 
I  corruption  and  death,  at  the  general  resurrection. 
j      f/opr  that  is  seen,  is  not  hope]  As  hope  signifies  theexperta- 
I  tion  of  future  good,  so,  it  necessarily  supposes,  that  the  object 
of  it  is  not  seen;  i.  e.  not  enjoyed;  for  to  «?«,   in  scripture 
language,  sometimes  signifies  to  enjoy,  as  in  Job  vii.  7,  Mine 
eyes  shall  no  more  see  (margin,  enjov,)  good.    Job  ix.  25,  My 
days  flee  away,  and  see  no  good ;  i.  e.  enjoy  no  prosperity. 
Psa.  I.  23,  I  will  SHOW  the  .■inlration  of  God:    !  will  give  that 
man  to  enjoy  my  salvation  who  walks  uprightly.     Matt.  v.  .S, 
Blessed  are  the  pure  in  heart,  for  they  shall  see  God :  that  is, 
they  shall  i^njoy  his  favour  and  blessin|.      See,  also,  John  iii. 
36.     Heb.  xii.  14.  and    1  John  iii.  2.      77ie  hope  thut  is  seen, 
that  is  enjoyed,  is  no  longer  hope  ;  it  is  fruition  :  and  a  man 
I  cannot  hnpr:  for  that  which  he  has  in  his  posses.iion, 
I      2,'i.   Bnf  if  we  hope  for  that  we  see  not]  If  we  have  a  well- 
,  grounded  expectation  of  our  resurrection,  und  final  glorifica- 
!  tion,  knowing  that  such  tilings  are  necessarily  future,  and 
I  must,  for  a  certain  time,  be  delayed;  then  do  we  pa/ienth/ 
r  wait  for  them,  continue  patiently  to  endure  the  common  ill's 
of  lifi',  and  wliatever  tribulations  we  mav  be  expased  to  in 
I  consefjuence   of   our  Christian    professioii ;     for  we   know, 
FAITHFUL  is  he  7r/io  has  promised.      Hope  is  a  sort  of  univer- 
sal blessin";  and  one  of  the  greatest  which  God  has  granted 
I  to  man.    To  mankind  in  general,  life  would  be  intolerable 
I  without  it ;  and  it  is  as  necessary  as  faith  is,  even  to  the  fol- 
I  lowers  of  God. 

I  The  ancients  have  a  very  instryctive  and  elegant  fable  con- 
I  cerning  it.  "Prometheus,  having  made  a  human  body,  went 
J  up  to  heaven,  and  .stole  some  celestial  (ire  to  animate  it.  Ju- 
piter, incensed  at  the  theft,  sent  down  Pandora,  with  a  box 
I  full  of  diseases  and  plagues  of  every  kind,  as  an  ens'iaring 
present  lo  Prometheus  ;  but  he  refused  to  accept  it.  Epime- 
thens  took  and  opened  it;  and  iiLStantly  all  those  diseases,  &c. 
by  which  mankind  have  been  made  miserable,  flew  out  and 
spread  themselves  over  the  whole  eartli;  and  only  hope  re- 
mained at  the  bottom  of  the  box."  This  fable  explains  itself 
as  to  its  main  design.  Men  find  life,  with  its  various  and  un- 
avoidable ills,  only  snpporialdc  by  the  hope  they  have  of  not 
only  getting  safely  through  them,  but  of  enjoying  a  slate  of 
blessedness  in  the  end.  Hope  is  still  at  the  bottom;  and, 
therefore,  man  is  encouraged  to  hear  up  in  all  tlie  prissurra 
of  life.  Take  awav  hope  ;  and  then  black  despair,  and  inde- 
scribable wretchediiei^s,  would  he  the  instant  result.  Hope 
stands  justlv  among  the  highest  mercies  of  God. 

26.  7'he  Spirit,  also,  hplpeth  our  infirmities]  The  same 
^jiiril,  TO  Ti/c'j/iu,  mentioned  bi^fore,  as  bearing  witness  with 
ours,  tint  we  are  tlie  cliildren  of  God;  and,  consequfntly,  it 
is  not  a  disposition,  or  frame  of  mind,  for  the  disposition  of 
our  mind  surely  cannot  help  tlie  infirmities  of  our  minJs. 

The  word  TwavTtXnit/iivtTat,  is  very  inadequately  ex- 
pressed by  helveth.  It  is  compounded  of  (rvr,  together,  avrt, 
against,  and  hay^avoftai,  to  support,  or  help  ;  and  signifies 
such  assistance  as  is  afforded  by  any  two  persons  to  each 
other,  wlio  mutually  bear  tlie  same  load ;  or  carry  it  between 
them.  He  who  prays,  receives  help  from  the  .Spirit  of  God; 
but  he  who  prays  not,  receives  no  such  help.  Whatever  our 
strength  may  be,  we  must  put  it  forth,  even  while  most  im- 
plicitly depending  on  the  strength  of  God  himself. 

For  we  know  not  what  we  should  pray  for  as  we  ought] 
.\nd  should,  therefore,  be  liable  to  endless  mi.stakes  in  our 
p.-Tiyei-s,  if  suitable  desires  were  not  excited  by  the  Holy 
Spirit ;  and  power  received  to  bring  these  desires,  by  prayer, 
before  the  throne  of  grace. 
But  Vie  Spirit  itself]  Auro  to  nvsv/ta,  the  tame  Spirit  viz* 
53 


*Phc  steps  taken  by  the  wisdom 


ROMANS. 


of  God  to  bring  men  to  glory. 


rit  itself  makoth  intercession  for  us  with  groanings  which  can-  I  that  love  God  :  to  them  '>  who  are  the  called  according  to  hia 
not  be  attord  p-irpose. 

27  And  »  he  that  searcheth  the  hearts  knowoth  what  is  the  29  For  whom  '■  he  did  foreknow,  *  he  also  did  predestinate 
mind  of  the  r^pirif  w  beciiuse  he  niaketh  intercession  for  the  \^  to  he  conformed  to  the  image  of  his  Son,  °  that  he  might  be 
saihts,  »accorcringto//tei/;i;Wo.-G..d.  the  ftrsl-t.ori)  among  u.anv  brethren.  ^     ,     ,     „, 

•  -  ■■  ' " — ' -i.-.i 30  iVioreoverwaoiu  hedidprsdestmate,  them  healsoocalled: 

T  1  Chron.;».9,  f  STim  ;  9.  Pr"V.  ir.3,  Jor.  Il,?l  U.  17  10.  *  J.  I|  Ac<5  1 
1  Theas  2  4  Rev  2  IT!  — w  Or,  llml.— n  1  Jo'iK  S  U  — y  l,h»;i  9  II,  Zi,  '-A.  '2  T 
l.a-^SM  Exodu.S3.12,  17.     Psiil'nl.e.     Jer.  1.  5.     Maa.  7.  33.     Ch»i>ler  11 


the  Spirit  that  witnesses  of  our  adoption  and  sonship,  ver.  15, 
16.  makes  intercession  for  us.  Sujvly  if  th>?  iipostle  had  de- 
signed to  teacii  us,  that  he  meant  our  ouni  .ven-;p  and  under- 
standing by  the  Spirit,  he  never  could  have  spoken  in  a 
manner  in  which  plain  common  sense  was  never  likely  to 
comprehend  his  niPaning.  Besidi'S,  h-nv  can  it  be  said,  that 
our  own  spirit,  our  filial  disposition,  bears  witness  with  our 
own  spirit;  that  our  own  spirit  helps  the  infirmities  of  our 
own  spirit ;  that  our  own  spirit  teaches  our  own  spirit  that  of 
which  it  is  ignorant;  and  that  our  own  spirit  maketh  inter- 
cession for  our  own  spirit,  with  groanings  r.uutterablo  7  This 
would  have  been  both  incongruous  and  absnid.  We  must, 
therefore,  understand  these  places  of  that  help  and  influence 
wliich  the  followers  of  God  receive  from  tlie  Holy  Ghost ; 
and,  consequently,  of  the  fulfilment  of  the  various  proinises 
relative  to  this  point  which  our  Lord  made  to  his  disciples, 
particularly  in  John  xiv.  16,  17,  and  26.  xv.  26,  27  xvi,  7.  and 
particularly  ver.  13.  and  14.  Hotnheit,  when  he,  the  Spirit  of 
truth,  is  come,  he  will  guide  i/ok  iiilo  all  truth;  and  he  icill 
show  you  things  to  come.  He  skull  glorify  me  ;  for  he  shall 
receive  of  vii'ie,  and  shall  s/iow  it  it-nln  yoii. 

27.  He  maketh  intercessionfor  the  saints]  The  word  cvrvy- 
XOKo,  signifies  to  apply  onesself  to  a  person  in  behalf  of  an- 
other: to  intercede,  or  negotiate  for.  Our  f^ord  mak-^s  inter- 
cession for  us,  by  negotiating  arid  mannging,  as  our  Friend 
and  Agent,  all  the  afTajrs  pertaining  to  our  salvation.  And  tlic 
Spirit  of  God  makes  intercession  for  th»'  saints ;  not  by  sup- 
plication to  God  on  their  behalf,  but  by  directing awA  qnalify- 
ing  their  supplications  in  aprojier  manner,  by  his  agency  and 
in Suence  upon  their  heails ;  which,  according  to  th'^  Gospel 
scheme,  is  the  peculiar  work  and  office  of  the  Holy  .Spirit,  riee 
Tai/lor. 

According  to  the  will  of  God]  Kara  Qcov  according  to  the 
tnind,  intention,  or  design  of  God.  And  thus  the  prayers  which 
we  olTfer  up,  and  the  desires  whicli  subsist  in  the  unutterable 
groanings,  are  all  such  as  are  pleasing  in  the  sight  of  God.  So 
that  God,  whose  is  the  Spirit,  and  wlio  is  acquainted  witii  the 
mind  of  the  Spirit,  knows  what  he  means  wfien  he  leads  the 
eaints  to  express  themselves  in  words,  desires,  groans,  sigb.s, 
or  tears:  in  each  God  reads  the  language  of  the  Holy  Ghost; 
nnd  prepares  the  answer  according  to  the  request. 

From  all  this  we  l^arn,  that  a  f.nency  in  pniyer  is  not  es- 
sential in  praying :  a  man  may  p.'^ay  most  powerfully  in  the 
estimation  of  God,  who  is  not  able  to  utter  even  one  word. 
The  unutterable  groan  is  big  with  meaning,  and  God  under- 
stands it,  because  it  contains  the  language  of  Ids  own  Spirit. 
Some  desires  are  too  mighty  to  be  cxpre.ssed  ;  there  is  no  lan- 
guage expressive  enough  to  give  them  proper  form  and  dis- 
tinct vocal  sound.  Such  desires  show  that  they  came  from 
God  :  and  as  they  came  from  him,  so  they  express  what  God 
is  disposed  to  do ;  and  whit  he  has  purposed  to  do.  This  is  a 
matter  of  great  encouragement  to  all  those  who  are  agonizing 
to  enter  in  at  the  strait  gate. 

2.S.  And  we  know  that  all  things  leork  together  for  good  to 
them  that  love  Gud]  To  understand  this  vc!-se  aright,  let  u.s  ob- 
serve— 1.  That  the  persons  in  whose  behalf  all  things  work  for 
good,  .are  they  trho  love  God ;  and,  consequently,  who  live  in 
the  spirit  of  obedience. — 2.  It  is  not  said  that  all  things  sho.tl 
work  for  good  ;  but  tliat  crwepyei,  they  -icork  now  in  the  behalf 
of  him  who  lo-relh  now,  ayuToiai;  for  botli  verbs  are  in  the 
present  tense.— 3.  All  these  things  work  together  ,-  while  they 
are  working,  God's  providence  is  working,  his  Spirit  is  work- 
ing, and  they  are  working  together  with  him.  And  whatever 
troubles,  or  aflliotions,  or  perpecutions  may  arise,  God  presses 
them  into  their  sen'ice;  and  tliey  make  a  part  of  the  general 
working,  and  are  caused  to  contribute  to  the  general  good  of 
this  persiin  loho  now  loves  God,  and  who  is  working  by  fiilh 
and  love  under  the  influence  andopi^ralioiiof  the  Holy  Ghost. 
They  who  say  sin  works  for  good  to  them  that  love  Ood,  speak 
blasphemous  nonsense.  A  man  who  7iow  loves  God,  is  not 
now  sinning  against  God  ;  and  the  promise  belongs  only  to 
the  present  lime  :  and  as  love  is  the  true  incentive  to  obedi- 
ence, the  man  who  is  entitled  to  the  promise,  can  never,  while 
thus  entitled,  (loving  God,)  be  found  in  the  commission  of  sin. 
But  though  this  be  a  good  general  sense  for  tliose  words,  yet 
the  all  things  mentioned  here  by  the  apostle  seem  more  par- 
ticularly to  mean  those  things  mentioned  in  the  39th,  29th,  and 
30th  verses. 

To  them  who  are  the  called  according  to  his  purpose]  Dr. 
Taylor  translates  tih  K\r,rnig,  the  invited  :  and  observes,  that 
it  is  a  metaphor  taken  from  inviting  g\iests,  or  m-iking  them 
welcome  to  a  fi;a.st.  As  if  he  had  said,  (Certainly  airthings 
Work  together  for  t.heir  good  ;  ^or  this  re.-ison,  because  they  are 
called,  invited,  or  made  weUome  to  the  blessings  of  the  cove- 
nant, (which  is  ratified  in  eoting  of  the  coven;mtsacrifice,)  ac- 
cording to  God's  original  purpose  first  declared  to  Abrah.uii, 
l»en.  xvii.4.  Thou  shaltheafaiher  of  many  nations — and  nil 
Pie  nations  oftht  earth  shall  be  blessed  in  him,  xviii.  18.  Thus 
54 


this  clause  is  to  be  und-i-i-sio'id;  and  thus  it  is  an  argument  to 
prove,  th;!tail  thing.s,  liow  atSi-^tive  soever,  shall  work  for  our 
good,  while  we  continue  to  love  Gml.  Our  being  caHedor  in- 
vited, according  to  ^Jod's  purpose,  proves  that  all  things  work 
for  our  good,  on  the  supposition  that  we  love  God,  and  not 
otherwise.  For  our  loving  God,  or  making  a  due  improve- 
ment of  our  calling,  is  evide-itly  inserted  by  the  apostle  to  make 
good  his  iirgnnieht.  He  does  not  pretend  to  prove  that  all 
things  shall  concur  to  the  everlaisting  h'lppiness  of  all  that  are 
called;  but  only  ti  those  of  the  called,  wlio  love  God.  Oiir 
calling,  thus  qualified,  is  tlie  ground  of  his  argument,  which 
he  prosecutes,  and  completes  in  the  two  next  verses  Our  call- 
ing he  tak-i's  for. granted,  as  a  thing  evident  and  unquestiona- 
ble among  -iW  Christians.  But  you  will  say,  how  is  it  evident 
and  unquestion.-ible  tliat  we  are  called?  I  answer,  from  our 
being  in  the  visible  church,  and  professing  the  faith  of  the 
Gospel  For  always,  in  the  apostolic  writings,  all  that  are  in 
the  visible  church,  and  p'ofess  the  faith  of  the  Gospel,  are 
numb'Ted  among  the  called  or  invited:  i.  e.  among  the  per- 
sons who  are  invited  to  feast  on  the  covenant  sacrifice  .  and 
who  thus,  in  rcforeooe  to  themselves,  confirm  and  ratify  the 
covenant.  As  for  what  is  termed  effectual  catling,  as  distin- 
guished from  the  gen^'ral  invitations  of  the  Gospel,  it  is  a  dis- 
tinction which  divines  have  invented  without  any  warrant 
from  the  Sacred  Writings.  Our  calling,  therefore,  is  considered 
by  I  he  apostle  in  the  nature  of  a  self-evident  proposition,  which 
nobody  doubts  or  denies  ;  or  which,  indeed,  no  Christiao 
ought  to  doubt,  or  can  call  in  qu<^stion.     Taylor's  Notes. 

29.  For  witom  he  did  foreknow,  &c.]  "In  this,  and  the  fol- 
lowing verse,  the  apostle  shows  how  our  calling  is  an  argu- 
ment that  all  things  work  together  to  advance  our  eternal  hap- 
pini5ss;  by  showing  the  several  steps  which  the  wisdom  and 
goodness  of  God  have  settled,  in  order  to  complete  our  salva- 
tion. In  order  to  this,  he  first  gives  us,  in  this  verse,  \\\<i  foun- 
dation an<\  finishing ;  or  tlie  beginning  and  enrfof  the  scheme 
of  our  redemption:  Por  whom  God  didforeknow,  he  also  did 
predestinate  to  lie  confor  med  to  the  image  of  his  Son.  To  fore- 
ktimp,  here  signifies  to  design  before,  or  at  the  first  forming  of 
the  schem,?:  to  bestow  the  favour  and  privilege  of  being 
God's  people  upon  any  set  of  men,  as  Rom.  xi,  2.  This  is  the 
foundation,  or  first  step  of  our  salvation;  namely,  the  purpose 
and  grace  of  God,  which  was  given  us  in  Christ  .lesus,  before 
the  world  begdn,  2  Tim.  i.  9.  Tiien  he  knew,  or  favoured  us, 
for  in  this  sense  the  word  to  know  is  taken  in  a  great  variety 
of  places,  both  in  the  Old  and  New  Test  intents.  And  as  he 
knew  the  Gentiles  then,  when  the  scheme  was  laid,  and  be- 
fore any  ])ait  of  it  was  executed  ;  consequently,  in  reference 
to  the  execution  of  this  sc(;eine,  he  foteknew  us,  that  is,  he 
allowed,  granted,  and  pui-posed,  that  we  should  be  thus  fa- 
voured. Tliis  is  the  first  step  of  our  salvation  ;  and  the  end 
or  finishing  of  it,  is  our  conjormity  to  the  Son  of  God  in  eter- 
ncd  glory,  ver.  17.  which  includes  and  supposes  our  moral 
conformity  to  him.  When  God  knew  us,  at  the  forming  of  the 
Gospel  scheme,  or  when  he  intended  to  bestow  on  us  the  pri- 
vilege of  being  his  people;  ho  then  destinated,  or  designed  us 
to  be  conformed  to  the  image  of  his  Son  :  and  as  he  destinated 
or  deierminedns  then  to  this  very  high  honour  and  happiness  ; 
he  predestinated,  foreordaitied,  or  predetermined  us  to  it. 
Thus  we  are  to  understand  the  foundation  and  finishing  of  the 
scheme  of  our  salvation.  The  foundation  is  the  foreknow- 
ledge, or  gracious  purpose  of  God  ;  according  to  which  ample 
provision  is  made  for  the  salvation  of  the  Gentiles.  The  finish- 
ing is  our  being  joint  lieirs  with  Christ.  Now  our  calling, 
or  invitation,  (see  on  ver.  2S.)  stands  in  connexion  with  both 
these— 1  It  stands  in  connexion  with  God's  foreknowledge  ; 
and  so  it  is  a  true  and  valid  calling  :  for  we  are  called,  invi- 
ted, or  chosen,  according  to  the  foreknowledge  of  God  the 
Father,  who  may  bestow  his  blessings  upon  any  people,  as 
may  seem  good  in  his  sight,  1  Pet.  i.  2  Consequently,  we  have 
a  good  title  to  the  blessings  of  the  Gospel,  to  which  we  are 
culled  or  invited.  And  this  was  to  be  proved,  that  the  Jews, 
to  whom  the  apostle  particularly  wrote,  might  see  that  the 
Gentiles,  being  now  called  into  the  church  of  God,  was  not  an 
accidental  thing,  but  a  matter  which  God  had  determined 
when  he  conceived  the  Gospel  scheme.  Thus  our  calling  is 
connected  with  God's/oreA^?iujc/e(/g-e.— 2.  It  stands  also  in  con- 
nexion with  our  being  conformed  to  the  image  of  his  Son  ;  for 
we  are  invited  by  the  Gospel  to  the  obtaining  of  the  glory  of 
our  Lo:d  Jesus  Clirist,  2  Thess.  ii.  14.  And,  therefore,  sup- 
posing what  the  apostle  supposes,  that  we  lore  God,  it  is  cer- 
tain:, from  our  being  called,  that  we  shall  be  glorified  with  the 
sons  of  God;  and  so  our  calling  proves  the  point,  that  all  things 
should  work  together  for  our  good,  in  our  present  state;  be- 
cause it  proves  that  we  are  liilendod  for  eternal  glory,  as  he 
shows  in  the  next  verse.  For  we  must  understand  his  fore^ 
kiiowing,  predestinating,  calling,  m.d  justifying,  in  relation 
to  his  glorifying:  and  that  none  are  finally  glorified,  but 
those   who,  according  to  his  purpose,  have  been  invited. 


None  can  lay  any  thing 


CHAPTER  VIII. 


to  the  charge  of  God's  elect. 


and  whom  he  called,  them  he  also  •  justified :  and  whom  he  jus- 
tified, Ihem  he  also  <  glorified. 

31  VVhal  shall  we  then  say  to  these  things  ?  «  If  God  be  for  us, 
who  can  he.  against  us  1 

32  •■  Ho  that  spiii-ed  not  his  own  Son,  but '  deli  vei'cd  him  up  for 
us  all,  how  shall  he  not  with  him  also  freely  give  lus  al!  thinss  ! 

ph. ;- 1,  — ;  Nun.l..  !4  5.    .V.  IIJ  C.-h  Ch.S.-!,  11.— 

.n,  II 

broueht  into  his  church,  and  are  conjonned  to  Itw.  image  of 
hts  Son."    i<ee  T'ujlor. 

TTiefirsthorn  anions;  man)/  hre.thrFn]  T'ml  he  mi^lit  he  the 
Chief,  or  Head  of  ail  the  ndeciued ;  lor  uis  hmn-in  nature  is 
llie  flrstfniits  of  the  resurrection  from  tie  ilead  ;  and  He  la  i 
tlie  first  human  bein?, that,  after  havingpassedthroUjjh  death,  i 
was  raised  to  eternal  gl'iry.  i 

30.  Whom  he  did  vrfdfstinate,  &■".]  The  Genti'es,  whom  ] 
He  determined  to  call  into  his  church  with  the  Jewish  people: 
He  called,  He  invited  by  the  preaching  of  the  Go«p.-'l,  tn  oe- 
lieve  on  his  Son  Jesus  Christ.     It  is  worthy  of  note,  thst  all 
that  is  spoken  here,  refers  to  whnt  ficd  alrendy  taken  place  ; 
for  the  calling,  justifyiv^,  anA  glorifying,  arc  here  represe.it-  i 
ed  as  having  already  taken  place,  a.<!  well  as  the  forek"OtDing,  j 
and  the  predestinating :  this  should  he  carefully  notic 'd.     It 
ts,  therefore,  reasonable  to  suppose,  tliat  the  apostle  princi- 
pally refers  to  what  God  had  already  done  amons  the  Jews 
and  Gentiles  ;  though  he  may  also  speak  of  the  things  that 
were  not,  as  though  they  irere. 

He  alsojustijieil]  Pardoned  the  sins  of  all  those  who,  with 
hearty  repentance,  and  true  faith,  tor-i^d  unto  hun. 

He  also  glorified]  He  his  konourei  hcuI  dirvifed  the  Gen- 
tiles with  the  )iighest  privileges ;  and  he  has  already  taken  j 
many  of  them  to  the  kingdof.n  of^lory;  and  nmny  more  ire  ! 
on  their  way  thither  ;  and  all  wh'ihirie  him,  ;ini\  c  infinite  faith- 
ful imto  death,  shall  inherit  that  <;lo-y  eternally.     Hence  it  is 
added,  them  he  also  glorified ;  for  all  tlie  honours  which  he 
confers  on  them  have  resp-v.t  to,  and  are  intended  to  promote,  i 
their  endless  felicity  :  and  thoujrh  the  terms  are  here  used  In 
a  more  general  sense,  yet  if  we  trke  thf  m  more  restricfJly, 
we  must  consider  that,  in  the  work  of  justifi  -ation  suncliyia- 
lion  is  implied  ;  justification  hein.T  the  fiundation  and  hcs;in-  i 
ning  of  that  work.     From  all  this  w.*  h'arn,  that  none  will  he 
^/or/'/ffrf  who  have  not  been  so«c/;^';d  and^'js.'i.'ie'/;  that  the 
justified  are  those  who  have  been  called  or  invited  by  the  Gos-  , 
pel  of  Christ.     That  those  who  have  hal  this  calling,  are  they  ; 
to  whom  God  determined  to  grant  tliis  pri\'ilege  :  the  /  did  not  I 
choose  this  salvation  first  j  but  God  sent  it  to  them,  when  they  I 
knew  him  not:  and  thereforethcsalvationofthoGentile  world, 
as  well  as  that  of  the  Jews,  come.^sthyoughlliegVrituili.ius  mercy  ' 
of  God  himself;  w.as  the  result  of  iiiliiiite  designs  ;  and  stands 
on  the  same  ground  as  the  calling,  &c.  of  the  Jewish  people.  ' 
The  word  Anjii,  which  we  renderff/ori',  ami  -J.  fnC  ii,  to  glorify, 
both  mean  to  render  illvstrion.'!,  eminent,  &.c.  in  virious  parts 
of  the  New  Testament ;  and  in  this  sense  the  verb  is  used, 
John  xi.  4.  xii.  23,  28.  xiii.  31,  32.  xiv.  13.  xv.  8.  xxi.   19.  Act.s  ■ 
iii.  13.  and  in  Rom.  xi.  13.  in  none  of  which  places  eternal  be-  ' 
atification  can  be  intend-id.   Here  it  BCeii\s  tomea  i,that  those  I 
whom  God  had  called  into  a  slate  of  jusl'fi  -ation,  he  had  ren-  j 
dered  illustrinus  by  innumerable  gifts,  grices,  and  privileges ;  | 
in  the  same  manner  as  he  had  done  to  the  Isnolites  of  old.  , 
This  is  the  sense  in  which  the  passage  should  be  und.^rstood.    ' 

The  whole  of  the  preceding  di.«con!-se  will  show  that  every  . 
thing  here  is  conditional,  as  far  as  it  relates  to  the  uUiuate 
salvation  of  any  person  professing  the  Go^p.-l  uf  Christ;  for 
the  promises  are  made  to  chnrac'er,  and  not  to  pe  sons,  as 
some  have  most  injudici  iiijsly  affirmed.     Tlie  apostle  insists 
upon  a  character  all  along  from  ln'>  beginning  o!"  tiie  chipt-'r  : 
ver.  I.      'ITiere  is  no  eondemnntion  to  them  thai  are  in  Christ 
Jesus,   who  walk  not  af'er  the  Jlesh,  hut  '^fter  the  Spirit. 
Verse  13,  If  ye  lire  after  thejlesh  ye  shuU  die.  <4  •.     The  nliso- 
Mle  necessity  of  holiness  to  salvation,  is  th  >  very  s^iMect  of 
nis  discourse ;  this  necessity  he  po.':iiivt!y  affirms,  »iid  esta- 
blishes by  the  most  solid  arguments.     .\t  the  verv  entrance  of 
his  argument  here,  he  takes  care  to  settle  the  connexion  be-  ; 
tAvecn  our  calling  and  our  love  and  obedieu.;e  to  God,  on  pur-  ■ 
pose  to  prevent  that  mistake  into  which  so  many  have  fall'u,  | 
through  their  great  inattention  to  the  scope  of  his  reasoning. 
Verse  2S.     All  things  work  together  for  good— Tn  whorn  1   To  ' 
THEM  that  love  God  :  to  them  thai  aie  the  called  a'-.cording  to  j 
his  purpose.    To  them  that  love  God,  because  they  are  called 
according  to  his  purpose  ;  for  those  only  who  love  God,  can  ! 
reap  any  benefit  by  this  predestination,  vocation,  or  any  other  I 
instance  of  God's  favour.     See  the  observatiotts  at  the  end  of 
this  chapter. 

31.  What  shall  we  then  say  to  these  things  ?]   What  conclu-  | 
sion  should  we  draw  from  the  above  premises  !     From  all  that  , 
was  already  laid  down  in  the  preceding  chapters,  but  e-spe-  i 
cially  in   the  preceding  verses,  from  ver.  28—30.  inclusive. 
As  if  he  had  said — What  comfort  mav  we  derive  from  these  1 
doctrines!    God  has  called  us  all  to  holine'ss  :  and  to  fore  him.  | 
which  is  the  principle  of  holiness.     We  are  persecuted  and 
despised,  it  is  true,  and  we  mav  be  more  so;  but,  as  God  has  : 
called  us  to  love  him,  and  all  things  work  together  for  good  \ 
to  them  that  love  him:  and  as  his'covenant  with  .Abraham,  | 
While  he  was  in  his  Gentile  state,  shows  his  gracious  purp-tse  | 
towards  us  Gentiles,  whom  he  has  foreknown,  who  have  b  >cn  i 
objects  of  his  gracious  foreknowledge,  as  well  as  the  Jews  : 
and  who  have  now  the  fullept  proof  tliat  we  were  so,  by  his  I 


33  Who  shall  lay  any  thing  to  thecharge  of  God's  electl  k// 
»«(!od  that  just:fi-th. 

34  I  Wh)  is  he  tiiat  condemnoth?  It  is  Christ  that  died,  yea 
rather,  that  is  risen  again,  ""  w!io  is  even  at  the  riglit  hand  of 
God,  "  who  also  inaketh  inlerc'-ssion  for  us. 

35  Who  ahail  b-ep  irate  as  from  the  love  of  Christ  7  shall  trl- 

1  &IS  I.   I  PeN3.2.-n  Htb.?. 

sending  us  the  Gospel ;  and  showing  us  in  it,  that  if  the  Israel- 
ites were  to  be  a  holy  priesthood.  :-•.  roya'  riatio'i,  we  are  no 
le.--^  fivoured,  as  he   \\i&  piedeytinateU,  from  the  /leginni.ig 
detfrmined,  that  we  should  he  cotfornied  to  the  ima^e  of  his 
I  .S'o.-i.  v/ho  is  to  be  the  first-born  a'long  many  brethren  :  the 
I  Head  anil  Chief  of  ail  converted  Jews  ind  Gentiles:  and,  in 
order  to  our  final  ijalvatiou,  iias  called,  ii'vitr-d  us  to  believe  on 
tlie  Lord  Jesus  Christ ;  li.is  justified  those  who  do  believe,  and 
I  has  gloriji-d,  h'ghly  hni-ovred,  and  adorned  them  with  innu- 
I  merab'e  gifts  and  graces  ;  and  if  they  rontinue  to   possess 
tliil  l-iilh  w)ii<-.h  worketh  by  love,  will  bring  them,  both  body 
and  .>■'"/',  to  tiis  eternal  glory  ;  their  bodies  being  mode  like 
I  unto  his  glorious  body,     seeing  therefore,  all  these  things  are 
j  so,  what  comfort  m  oiirtrihulatiousshall  wedcrivefrom  them  ( 
Why  this  :    //  God  be  for  us,  who  can  be  against  us  7    lie, 
who  is  Infinitely  irr^c.  hnf  undertaken  to  direct  us  :  He  who  is 
infinitely  powerful,  hua  iindert.'iken  to  protect  us  :  He  wlio  In 
induif^^ly  "■.70'^,  ha?  ur  dirtiken  to  save  us.     What  cunning, 
strength,  or  malice,  can  prevail  against  his  wisdom,  power, 
and  goodness  1  None  !  Tueref.^)•e,  wc  are  safe  who  love  (lod  : 
an  1  not  orly  sh  ill  s>istain  no  essential  d.inace  by  the  perse- 
cutionf-  of  iing.-,d!y  men  ;  but  even  these  tnings  work  together 
for  our  pood. 

32.  .Tie  that  spared  not  his  own  Son]  And  can  we,  his  sin- 
cere foliowerr.,  d  lubt  of  the  safety  of  ourslate,  or  the  cei  lainty 
of  his  protection  ?  No — for  if  he  loved  us.  Gentiles  and  Jews, 
so  intensely,  a?  to  deliver  up  to  death  his  own  !<on _/or  us  alt, 
can  he  withhold  from  us  any  minor  blessing  1  Nay,  will  he 
not,  on  the  contrary,/; ee'y  give  its  all  thi?igs7  For  if  he  told 
Abraham,  who  is  the  father  of  thf  fait/fut,  and  representa- 
tive cf  lis  all ;  and  witli  whom  the  covenant  was  made,  that 
because  he  liad  notwithh"ld  from  him,  A:s  only  son  Isaac,  but 
de'irered  him  up  tu  that  death  wh'Cli  he  thoug.'-.t  his  God  had 
required  ;  in  bles.-;ing,  he  would  bless  him  ;  and  in  multiply- 
ing, lie  would  multiply  him  ;  that  his  seed  should  possess  the 
galf  of  his  enemies  :  and  that  in  it  all  the  nat'ons  of  the  earth 
should  be  blessed,  Gen.  ."cxii.  16— 19.  Will  he  not  give  us  all  that 
WHS  spiritually  inle.'.ied  by  these  promises,  whosr-only  begot- 
ten Son  was  not si.rificed  inn.figure,  but  really;  in  order  to 
pnrch'use  every  bl'S^^ing  that  the  soul  of  man  can  need;  and 
that  the  hind  of  God  can  dispense. 

33.  Thi',  and  the  two  following  verses,  contain  a  .string  of 
questions  roost  appropriately  inir  iduced,  and  most  poweriully 
urged  ;  tending  to  show  the  sifety  of  the  state  of  those  who 
have  believed  the  Gospel  of  the  grace  of  (Jod.  I  slutll  lay  these 
verses  down  as  they  are  poioted  by  the  best  Greek  critiis  :— 

"  Who  shall  luy  any  tiling  to  the  charge  of  God's  elect  1— 
God  who  justificthl  Wiio  is  he  that  condemncth  )— fJhrist 
who  died?  Or  rather  wlio  is  risen  ;igain  1  He,  who  is  at  the 
right  hand  of  God  1  He,  who  maketli  uitercesision  for  us  1 
Who  shall  separate  us  fr  )m  the  Iov.>  of  Christ? — Tribulation  ? 
or  distress  1  or  persecution  ?  or  famine  ?  or  nakedness  1  or 
per;l  ?  or  sword?'' — In  all  tli>ae  questions  the  apostle  inti- 
miites  that,  if  neither  Goo  nor  I 'unisr  would  bring  any  charge 
ni'ainst  thein  who  love  him,  none  else  could.  And  ns  God 
jur.tifl.'S,  tJiroiigh  Christ  who  died  ;  consequently  no  ciiargc 
can  lie  against  these  p-rso-is,  .is  God  alone  could  produce  any  ; 
and  He.  .so  faf  from  doing  this,  has  justified,  freely  forgiven 
theni  their  trespasses. 

For  the  proper  meaning  and  sense  of  the  terms  cAosen,  elect, 
cnlltfl,  &  '.  ^''e  the  discoiuT>e  prefixed  to  this  epistle  :  and  es- 
pecially sect.  vi.  and  .sect.  vii. 

3-1.  ino  is  even  at  the  right  hand  of  God]  To  which  he  has 
exalted  our  human  nature,  wiiich  h<"took  in  conjimction  with 
his  Divinity  :  and  there,  he  mnkelh  intercession  for  vs  : 
laanages  jiil  the  concerns  of  his  own  kingdom  in  general  ;  and 
of  every  niember  of  ids  church  in  p-'rti.'ular. 

3h.  \{Tin  shall  separate  us  frotn  the  loct  of  Christ  t]  1  do 
think  that  this  question  has  been  generally  misunderstood. 
The  ap.ostle  is  referring  to  the  persecutions  and  tribulations 
to  which  genuine  Christians  were  exposed  through  their  at- 
tachment to  Christ ;  and  the  gracious  provision  God  liad  made 
for  their  support  and  final  salvation.  As  in  this  provision, 
God  had  shown  his  infinite  love  to  them  in  providing  Jesus 
Christ  as  their  sin-ofltring  ;  and  Jesus  Christ  had  sliown  his 
love  in  suftiering  death  upon  the  cross  for  them  :  so  here,  he 
speaks  of  the  love  o{  the  followers  of  Gotl,  to  that  Christ  who 
had  first  loved  them.  Therefore,  the  question  is  not.  Who  shall 
separate  the  love  of  Christ  from  us  ?  or  prevent  Christ  from 
lovingus  ?  But  who  shall  separate  us  from  the  love  of  Christ  ? 
H7i6  or  what  shall  be  able  to  remove  our  auction  from  him  t 
\nd  the  q"e>-tioiis  that  iumiedi.'telyfollow,sliow  that  this  is  the 
Ke;ise  of  the  passage;  for  the  tribulation,  distress,  oic.  which 
he  enumtrati'S,  are  thing*  by  whiih  /'.ev  might  be  afrectp.d  : 
but  by  which  Christ  could  not  be  nff-x-ted  :  and  consequently, 
thequestion  moslevidentiv  referslof/ieiV/ore  to  him,  who  had 
first  loved  them  :  and  whi'le  it  aflbrds  a  strong  presumption 
of  their  persererance  ;  furnishes  a  most  powerful  argument 
against  aposracy.  And  that  this  is  the  meaning,  is  farther 
55 


believers  Jrorn  the  love  of  God. 


yothing  can  separate  true  ROMANS. 

bulation,  or  distress,  or  persecution,  or  famine,  or  nakedness,      38  For,  I  am  persuaded,  that  neither  death,  nor  life,  nor  an- 
or  peril,  or  sword "!  ge'Sj  "O""  '  principalities,  nor  powers,  nor  things  present,  nor 

36  (As  it  is  written,  "  For  thy  sake  we  are  killed  all  the  day    things  to  come, 

long;  we  are  accounted  as  slieep  for  the  slaughter.)  39  Nor  bejglit,  nor  depth,  nor  any  other  creature,  shall  be 

37  P  Nay,  in  all  things  we  are  more  than  conquerors  through    able  to  separate  us  from  the  love  of  God  which  is  in  Christ 
him  that  loved  us.  :  Jesus  our  Lord. 

oPs.44.a?.  1  Cor.  15.30,31.  2  Cor.4.n.— p  1  Cor.I5.57.  aCorS.M.  lJn.4.4.       «l5.4,5.  Rev. 18,1 1 —q  Eph. 1.21.  &  6.12.  Col. 1. 16.  &  3.15.   1  Pel  3.22. 


evident  from  the  37th  verse,  leaving  out  tlie  36th,  whicli  is  a 
parenthesis,  Who  shall  separate  us  J'lom  the  love  of  Christ? 
Tribulation  ?  or  distress  !  or  jierseculion  1  or  famine  ?  or 
nakedness  t  or  peril  ?  or  sword  7  Nay :  for  in  all  these 
things  we  are  more  than  conquerors  throiigh  him  v^ho  lured 
us.  His  love  in  u-s.  Keeps  us  in  all  these  things  steadily  at- 
tached to  him,  so  that  they  cannot  sepai-atc  us  IVom  liim. 

Shall  tribulation  7]  B\t\pis,  grievous  affliction,  or  distress 
of  any  kind  :  from  &A(/?w,  to  coninress,  oppress,  straiten,  &c. 
any  thing  by  which  a  man  is  rendered  miserable.. 

Or  distress  7]  ^rei/oxoipta,  a  word  of  nearly  the  same  im- 
port with  the  former;  but  more  intense  in  its  signification. 
It  signifies  straitness,  being  hemmed  in  on  every  side,  willi- 
out  tlie  possibility  of  getting  out,  or  escaping:  from  s'ci'Oi, 
strait,  or  narrow  ;  and  x'^p'i,  o-  place. 

(}r  persecution?]  A('ii)y.io;,  from  Skoku,  to  pursue,  press 
upon,  prosecute  :  signifies  swch  pursuing  as  an  enemy  uses, 
in  ordrj-  to  overtake  the  object  of  his  malice,  that  he  may  de- 
stniy  him. 

Or  famine?]  Ai/iof,  from  Xf<7rw,  to  fail;  the  total  want  of 
bread  and  all  the  necessaries  of  life. 

Or  nakedness  7]  Tviivorris,  being  absolutely  without  clo- 
thing; forcibly  expressed  by  the  derivation  of  the  word  yvia 
liovii  c\('!v,  having  one's  limbs  only,  being  totally  -unclothed. 

Or  peril?]  Kif^iiio?,  a  state  nf  extreme  and  continiipil  dan- 
ger, perplexing  and  distressing,  with  grievous  forebodings  and 
niMrms  ;  derived  from  kivci  ras  oSwas,  it  excites  anguish ; 
bccnuse  much  evil  is  felt,  iind  much  morefenred. 

Or  stcord?]  Maxaipa,  slaughter;  the  total  destruction  of 
life;  and  especi3.]]y  beheading,  and  such  like,  done  by  order 
of  the  civil  magistrate  ;  for  the  word  is  used  in  this  epistle, 
chap.  xili.  14.  to  signify  the  outhority  and  power  which  lie  has 
of  judicially  terminating  life ;  i.  e.  of  inflicting  capital  punish- 
nLent. 

36.  As  it  is  tcritten]  And  these  are  no  more  than  we  may 
naturally  expect  from  the  present  constitution  of  the  world  ; 
and  the  positive  predictions  of  t)ie  propliet,  Psa.  xliv.  22.  who 
foresaw  thai  a  wicked  world  would  always  persecute  and  op- 
press the  true  followers  of  God. 

37.  Nay]  As  the  prophet  adds,  in  the  same  place,  all  this  is 
come  upon  us,  yet  have  we  7iol  forgotten  thee,  nor  dealt  false- 
ly in  thy  covenant,  verse  17,  18.  so  all  thi'se  things  may  hap- 
pen unto  us  :  but  in  all  these  things  u-e  are  more  than  on- 
querors :  WE  abide  faithful  in  tlie  new  covenant  of  our  God  ; 
and  HE  is  faittiful  who  has  promised  to  support  and  make  us 
more  than  conquerors;  i.  e.  to  give  us  a  complete  triumph 
over  sin,  and  death,  and  hell ;  not  leaving  one  enemy  unsub- 
dued. 

33.  For  I  am  persuaded]  After  the  blessed  experience  we 
have  had  of  support,  by  the  grace  and  Spirit  of  hiui  that  loved 
us  ;  that  neither  fear  of  death,  nor  hope  of  life,  nor  evil  an- 
gels, nor  principalities,  nor  powers,  persecuting  us  for 
Christ's  sake  ;  nor  the  things  we  endure  at  present,  nor  the 
things  to  come,  whatever  tribulations  we  may  be  called  to  suf- 
fer in  future : 

39.  Nor  height  of  honour,  nor  depth  of  ignominy  ;  nor  any 
other  creature,  ovtc  ti?  KTtcif  crtpa,  (nor  any  other  thing  what- 
ever,) shall  be  able  to  separate  us,  who  lo\  e  God,/7'on7  the  'ove 
of  God,  which  he  has  vouchsafed  to  us,  i7i  Christ  JesurS.  See 
tVliilhy.  And  for  farther  observniions  on  the  subject  of  the 
29th  and  30ih  verses,  see  at  the  end  of  the  epistle. 

1.  The  confidence  expressed  by  the  nposile,  at  the  end  of 
this  chapter,  is  as  rational  as  it  is  bold.  On  the  pre?nises 
laid  down  by  him,  in  reference  to  which  he  has  most  logi- 
cally conducted  his  whole  argument,  the  conclusion  at  wliich 
he  arrives,  is  as  natural  and  forcible  as  it  is  legitimate.  The 
permanency  of  the  Christian  clmrch  in  all  the  IrltiuUition*  it 
has  endured  from  Pagans  and  Papists,  is  a  full  proof  of  the 
cor.'ectness  of  the  apostle's  reasoning.  Tim  true  I'ollnwers  of 
Christ  can  never  be  forsaken  liy  him.  And  his  church,  wliich 
is  founded  on  the  rock,  can  never  be  shaken  down  by  liie  tini- 
pests  of  persecution.  And  wlial  God  does  for  his  church,  in 
general,  (the  collective  body  of  thfise  who  believe  in  the  Lord 
Jesus,  love  and  obey  him,)  he  does  for  every  individual  in 
that  body;  no  man  that  trusts  in  him  can  be  confounded. 
While  the  love  of  God  is  in  his  heart,  and  the  irork  of  God 
in  his  hand,  he  may  be  as  fully  persuaded  as  he  is  of  his  own 
being  ;  that  neither  death,  ror  life,  nor  angels,  -nor  princi- 
palities, nor  powers,  nor  thi?igs  present,  nor  things  to  come, 
nor  height,  nor  depth,  nor  any  otli'r  thing  whatsoever,  shall 
be  able  to  separate  him  from  the  love  of  God  uldch  is  in  Christ 
Jesus.  The  reader,  who  has  any  knowlf  dge  of  what  is  great, 
commanding,  and  sublime  in  composition,  will  not  hesitate 
to  add  here,  with  Dr.  Taylor,  "The  conclusion  of  tliis  chapter 
is  the  most  elegant  and  sublime  piece  of  writing  I  remember 
ever  to  have  read.  It  is  founded  on  the  grand  and  solid  prin- 
ciples of  the  Gospel  ;  it  breathes  the  true  spirit  of  Clu  istian 
njagnanimity ;  raises  our  minds  far  above  all  things  created ; 
WW  shows,  in  a  bright  and  heavenly  view,  the  gi-eatness  of 


56 


soul,  and  the  strong  consolation  which  the  Gospel  inspires. 
God  grant,  that  it  may  stand  clear  before  our  understandings, 
and  be  transcribed  into  all  oiu-  hearts!  They  who  despise  the 
Gospel,  d-spise  all  thai  is  great,  and  happy,  and  glorious !" 

2.  Tlie  doctrine  nf  the  necessity  of  personal  holiness,  so  clear- 
ly and  strongly  laid  down  in  the  former  part  of  this  chapter, 
sliould  be  deeply  considered  by  every  person  professing  god- 
liness ;  and  while  from  the  viilh  chapter,  they  learn  that  they 
have  an  infected  and  morally  diseased  nature,  tliey  sliould 
learn  from  tlie  vjiith  that,  to  destroy  the  work  of  tlie  devil,  was 
.lesus  Christ  manifestfd  ;  and  that  no  soul  can  be  said  to  be 
saved  by  Jesus  Christ  who  is  not  saved  from  its  sins.  What  a 
full  proof  is  it  of  the  fallen  state  of  man,  that  there  sliould  be 
found  persons,  professing  Christianity,  more  fervent  in  their 
pleadings  for  the  tiecessary  continuance  of  indwelling  sin, 
than  tliey  are  for  tlie  mind  that  was  in  Christ.  The  seventh 
chapter,  because  there  are  some  expressions  which,  being  mis- 
understood, seem  to  favour  this  doctrine,  is  read  and  inces- 
santly quoted  :  the  viiith  chapter,  though  given  by  the  same 
inspiration,  yet  because  it  so  strongly  shows  the  necessity  of 
being  saved  from  all  sin,  is  seldom  read,  and  scarcely  ever 
quoted  ! 

3.  The  restoration  of  the  brute  creation  to  a  state  of  happi- 
ness, has  been  thought  by  several  to  be  the  doctrine  of  verses 
19 — 25.  In  the  notes  on  those  veises,  1  have  given  reasons 
against  this  opinion  ;  and  have  proved  that  the  Gentiles,  and 
not  the  irrational  part  of  the  creation,  are  the  persons  of  whom 
the  apostle  speaks  ;  nor  can  any  consistent  interpretation  be 
given  of  the  place,  if  it  be  applied  to  the  brute  creation.  But 
althougli  this  doctrine  is  not  contained  in  the  above  verses,  it 
does  not  follow  that  the  doctrine  itself  is  not  true.  Indeed 
there  are  several  reasons  which  render  the  supposition  very 
probable.  1.  The  brute  creation  never  sinned  against  God ; 
nor  are  they  capable  of  it :  and,  consequently,  cannot  be  just- 
ly liable  to  punishment.  2.  But  the  whole  brute  creation  is  in 
a  slate  of  suffering;  and  partake  of  the  common  infirmities 
and  privations  of  life,  as  well  as  mankind:  they  suHcr,  but 
who  can  say  that  they  swtCer  justly?  3.  As  they  appear  to  be  ne- 
cessarily involved  in  the  suHerings  of  sinful  man  ;  and  yet  nei- 
ther through  their  fault  nor  their  folly  ;  it  is  natural  to  suppose 
thatthe  Ju  igeof  all  theearth,  whoeverdoesright,  will  findsonie 
means,  by  which  these  innocent  creatures  shall  be  compen- 
sated for  their  sufl'erings.  4.  Tliatthey  have  no  compensation 
heie,  their  afflictions,  labours,  and  death,  prove  :  and  if  tliey 
are  to  have  any  compen.sation,  they  must  have  it  in  another 
state.  5.  Gild,  the  Fountain  of  all  goodness,  must  have  origi- 
nally designed  them  for  that  measure  of  happiness  which  is 
suited  to  the  powers  with  which  he  had  endowed  them.  But, 
since  the  fall  of  man,  they  never  had  that  happiness  ;  and,  in 
their  present  circumstances,  never  can.  6.  As  to  ititelligent 
beings,  God  hiis  formed  his  purpi  ses  in  reference  to  their  hap- 
piness, on  the  ground  of  their  rational  natures.  He  has  de- 
creed that  they  shall  be  hapjiy,  if  they  will,  all  the  means  of 
it  being  placed'  within  their  power  ;  and,  if  they  be  ultimately 
miserable,  it  is  the  effect  of  their  own  unconstrained  choice; 
— Therefore,  his  pui-pcse  is  fulfilled,  either  in  their  hapjiiness 
or  misery  ;  because  he  has  piii  posed  that  they  shall  be  happy, 
if  they  pleas°  ;  and  that  miseiy  shall  be  the  result  of  their 
refusal.  7.  But  it  does  not  appear  that  the  brute  creation  are 
capable  of  th  s  choice;  and  it  is  evident  that  they  are  not 
placed  in  their  present  misery  llirough  either  their  choice  or 
their  6m.-  and  if  iio  purpose  of  God  can  be  ultimately  frus- 
trated, these  creatures  must  be  restored  to  that  state  of  happi- 
ness for  which  they  have  been  made  ;  and  of  which  they  have 
bern  deprived  through  the  traiisgiession  of  man.  8.  To  say, 
that  the  <  njoyinonts  which  they  have  in  this  life,  are  a  sulfi- 
cicnt  compensation,  is  most  evidently  false;  for,  had  not  sii- 
entered  into  the  world,  they  would  have  find  much  greater  en- 
joyments, without  pain,  excessive  labour,  and  toil,  and  with- 
out death  ;  and  all  those  sufl'erings  which  arise  fmm  its  pre- 
disposing caui-es.  Nor  does  it  appear  that  they  have  much 
happiness  friim  eating,  drinking,  ai  d  rest,  as  tliey  have  these 
only  in  the  proportion  in  wliich  they  are  necessary  to  their  ex- 
istence, as  the  slaves  of  men.  Therefore,  allowing  that  they 
have  even  gratification  and  enjoyment  in  life,  they  have  much 
less  than  they  would  have  had,  had  not  sin  entered  into  the 
world  ;  and,  consequenily,  they  have  been  deprived  of  the 
greater  portion  of  the  happiness  designed  for  them  by  their 
bountiful  Creator.  9.  It  is  therefore  obvious  that  the  gracious 
purpose  of  God  has  not  been  fulfilled  in  them  :  and  that,  as 
they  have  not  lost  their  happimss  through  their  own  fault, 
both  the  beneficence  ana  justice  of  God  are  bound  to  make 
them  a  reparation.  10.  Hence  it  is  reasonable  to  conclude,  that 
as  from  the  present  constitution  of  things,  they  cannot  have 
the  happiness  designed  for  them  in  this  state,  they  must  have 
it  in  another. 

4.  On  the  subject  of  ihe  foreknowledge  of  God,  some  obser- 
vations have  been  made  at  the  conclusion  of  the  notes  on  the 
2d  chapter  of  Acts.    On  the  subject  of  the  prescience  and  pro- 


Paul  expresses  great  sorrow 


CHAPTER  IX. 


for  the  unbelief  of  the  Jews 


destination  mentioned  here,  verses  29  and  30,  vast  vnliimes 
have  been  written,  and  the  Christiiin  vvnrld  greatly  agitated 
and  perplexed.  These  doctrines  rfmen  liavc  very  little  place 
in  the  texts  in  question.  After  a  loii-;  and  serious  investiga- 
tion of  this  business,  I  am  led  to  conclude,  tluil  whether  the 
doctrine  of  the  decrees  be  true  or  false,  it  does  not  exist  in 
these  verses. 

No  port  on  of  the  word  of  God  has  been  more  unhappily 
misunderstood,  than  several  parts  of  the  Epistle  to  the  Uo- 
mans  ;  because  men  have  applied  to  individuals,  what  be- 
longs to  nations:  and  referred  to  e/erni^y,  transactions  which 
have  taken  place  in  time. 

We  have  already  seen  that  one  grand  aim  of  the  apostle  in 
writing  this  epistle,  was — 1.  To  prove,  to  both  Jews  and  Gen- 
tiles, thai  they  were  all  under  sin,  and  that  neither  of  them 
had  any  claim  either  on  the  justice  or  beneficence  of  God  : 
yet  he,  of  his  own  free  mercy,  had  revealed  himself  to  the 
Jews,  and  crowned  them  with  innumerable  privileges:  and, 
2.  That  as  he  was  no  respecter  of  persons,  his  mercy  was  as 
free  to  the  Gentiles  as  to  them,  being  equally  their  God  as  he 
vras  the  God  of  the  Jews  ;  and  therefore  had,  by  the  Gospel, 
called  them  to  a  stale  of  salvation;  and  to  this  display  of  his 
mercy,  the  two  verses  in  question  seem  particularly  to  refer; 
and  show  us  not  what  God  will  do  for  some  selected  indivi- 
duals, but  what  he  has  already  done  for  nations. 

After  having  shown  that  the  whole  Gentile  world  was  groan- 
ing and  travailing  in  pain  together,  waiting  for  the  manifesta- 
tion of  the  sons  of  God  ;  he  shows  us  that  it  was  according  to 
Ihe  affectionate  purpose,  Trpiidctrii,  of  (.'od,  that  the  Gentiles 
should  be  also  called  into  the  glorious  liberty  of  the  sons  of 
God;  into  equal  privileges  with  the  Jews.  He  therefore  re- 
presents them  as  objects  of  God's  gracious  foreknowledge. 
That  the  word  tt/juj  ivoiaKio,  which  literally  signifies  to  know, 
Sir  discern  beforehand  ;  and  to  know,  so  as  to  determine, 
signifies  also  to  approve,  or  love  before,  to  be  well  affected  to, 
is  not  only  evident  from  yT'  yadd,  in  Hebrew,  but  also  from 
the  simple  verb  yivoxTKOj,  in  Greelt,  by  which  it  is  translated  ; 
and  to  which  the  compound  verb  repeatedly  answers,  without 
any  extension  of  meaning  by  means  of  the  preposition,  as  its 
use  among  the  best  Greek  writers  proves:  and  it  is  evident 
that  the  apostle  uses  the  word  in  the  sense  of  loving,  being 
graciously  affected  to,  in  chap.  xi.  2.  /  say,  then,  hath  God 
ctuit  away  his  people,  which  he  foreknew,  hv  irpocyvLy;  to 
whom  he  husheen  so  long  graciously  affected  7  By  no  means. 
As,  ttierefore,  he  had  been  so  long  graciously  afTected  towards 
the  Jews,  so  has  he  towards  the  Gentiles.  His  call  of  Abra- 
ham, and  the  promises  made  to  him,  arc  the  proofs  of  it. — The 
Jews,  thus  foreknoic7i,  were  called  into  a  glorious  state  of  sal- 
vation, and  endowed  with  privileges  tlie  most  extraordinary 
ever  bestowed  on  any  people  :  as  their  whole  history  testifies. 
But  is  God  the  God  of  the  Jews  only  ■?  Is  he  not  also  the  God 
of  the  Gentiles  1  Yes,  of  the  Gentiles  also,  chap.  iii.  29.  and  to 
prove  this,  is  the  main  subject  of  the  ninth  chapter.  Now,  as 
he  is  the  God  of  the  Gentiles,  he  foreknew,  haa  from  the  be- 
ginning a  gT(/cioi<.s  p«rpose  to  them  as  well  as  to  the  Jews: 
and  being  thus  graciously  disposed  towards  them,  he  deter- 
mined, npoioptai,  from  vpo,  before,  and  npiS^M,  to  hound,  define, 
&c.  he  defined,  circumscribed,  and  determitied  the  boundaries 
of  this  important  business,  from  the  beginning,  that  they  al.^o 
sliould  be  taken  into  his  church,  and  conformed  to  the  image 
of  his  Son ;  and  as  Jesus  Christ  was  to  be  their  pattern,  it 


must  be  by  his  Gospel  that  they  should  oe  brought  into  the! 
church,  and  consequently,  that  bringing  in,  could  not  take 
place  before  the  revelation  of  Christ.  Having  therefore,  thus 
foreknown,  and  thus  predestinated  theni.  also,  he  caWerf  them 
ALSO  by  the  Gospel  :  he  justified  them  also,  on  their  believ-' 
ing;  and  he  glorified  them  also,  dignified  them  with  the 
same  privileges,  blessini^s,  honours,  and  divine  gifts :  so  that 
they  were  now,  what  the  Jews  had  been  before,  the  peculiar 
people  of  God.  The  apostle,  therefore,  speaks  here  not  of 
what  they  should  be,  or  of  what  Ihey  might  hi,  but  of  what 
they  then  were  :  the  called,  Ihe  justified,  the  highly  honoured 
of  God.— See  the  Note  on  ver.  30. 

It  is  strange  that  so  obvious  a  meaning  of  the  passage  shonfd 
not  have  been  noticed  ;  but  tlie  word  Jofajw,  which  we  rendi-r 
to  glorify,  and  by  which  we  understand  eternal  biatificalion, 
which  it  is  very  seldom  used  to  express,  being  taken  in  this 
sense,  in  the  passage  in  question,  fixed  the  meaning  of  the 
preceding  terms;  and  thus  the  whole  passage  was  applied  to 
things  eternal,  which  had  reference  only  to  things  in  time. 
This  seems  to  me  to  be  the  true  key  of  the  passage;  and  tlie 
whole  scope  of  the  epistle,  and  especially  of  the  context,  which 
shows,  that  this  is  the  sense  in  which  it  should  he  niiderstood. 
The  passages  understood  in  this  way,  illustrate  the  infinite  mer- 
cy and  wisdom  of  (Jod  ;  they  show  that  whatever  appearances 
his  providential  dealings  may  assume  of  partiality  towards 
any  particular  people,  yet,  he  is  equally  Ihe  Father  of  the  spirits 
of  allfiesh;  hateth  nothing  that  he  liathmade;  is  loving  to 
all:  that  his  tender  mercies  are  over  alf  his  Works;  and  that 
he  is  notwilling  that  any  should  perish,  but  that  all  should  come 
unto  the  knowledge  of  Ihe  truth,  and  be  saved.  Hence,  what- 
ever he  did  for  the  Jews,  he  purposed  to  do  for  the  Gentiles  : 
if  he  foreknew,  predestinated,  called,  justified,  andglorified  the 
former;  heALso  foreknew,  predestinated,  called,  justified,  and 
glorified  the  latter ;  having  brought  them  into  the  same  state  of 
salvation  with  a  vast  extension  of  blessings  and  higher  degrees 
of  honour.  As  the  Jews  forfeited  their  privileges,  and  now, 
instead  of  being  glorified,  instead  of  being  higlilv  honoured, 
and  rendered  illustrious,they  are  degraded,  brouglitdown,  and 
rendered  contemptible  :  because  they  have  not  made  a  proper 
use  of  their  election  they  are  now  reprobated :  so  a  similar  re- 
verse awaits  the  Gentiles  if  they  sin  after  the  similitude  of  their 
transgression;  and  it  is  against  this  that  the  apostle  so  solemn- 
ly warns  them,  chap.  xi.  17 — 22.  Because  of  unbelief  they 
(the  Jews)  were,  broken  off.~thou  (the  Gentiles')  standest  hy 
faith. — If  God  spared  not  the  NATrnAL  branches,  take  heed 
lest  he  also  spare  7iot  thee.  Behold  the  goodnessand  severity 
of  God;  on  them  which  fell,  severity;  hut  towards  thek, 
goodness,  if  thou  contini-e  m  his  goodness!  otherwise, thox} 
ALSO  shall  be  ct;T  off. 

5.  This  is  also  a  les.son  of  solemn  instruction  to  Christian.t 
in  general :  God  has  cilled  them  into  a  glorious  stale  of  sal- 
vation ;  and  has  furnished  them  with  every  requisite  help  to 
enable  them  to  work  out  that  salvation  with  fear  and  tremb- 
ling. As  it  is  an  awful  thing  to  receive  the  grace  of  God  in 
vain,  (whether  that  grace  imply  the  common  benefits  of  the 
Gospel,  orthose  especial  blessings  received  by  believing  souls  ;) 
so  every  person  professing  godliness,  should  be  jealous  over 
himself,  lest  he  should  trifle  with  matters  of  eternal  moment, 
for,  should  he  even  neglect  so  great  a  salvation,  his  escape 
would  be  impossible  ;  Heb.  ii.  3.  and  if  so,  to  what  severe  pu- 
nishment must  they  be  exjvwcd,  who  despise  and  reject  ill 


CHAPTER  IX. 


Paul  expresses  his  great  sorrow  for  the  un'ieUef  and  obstinacy  of  the  Jews,  1 — 3.      Whose  high  privileges  he  enumerates, 
i^  5.     Points  out  the  manner  in  which  God  has  chosen  to  conimunicate  the  knowledge  oj  his  name,  to  both  Jews  and 


Gentiles;  and  how  he  deals,  whether  in  judgment  or  mercy,  with  individuals  ;  and  produces  the  cases  of  Ahraliam, 
Isaac,  Jacob,  Esau,  and  Pharaoh,  t>— 17.     God  shows  merry  and  judgment  as  he  thinks  proper,  and  none  has  a  right  Ic 


cir.  5.S.     An.  Olymp.  cir.  CCIX.  2.     A.  U.  C.  cir.  811.] 

I'  ."^AV  the  truth  in  Christ,  I  lie  not,  my  conscience  also 
bearing  mc  witness  in  the  Holy  Ghost, 

nCh.I  9.  SCor.l.ri.Si,  II  31.«i.lil9. 


NOTES.— To  this  and  the  tenth  chapli!r,  Dr.  Taylor  ha.s  pre- 
fixed the  following  judicious  summary — 

The  apostle  having  largely  proved,  in  the  preceding  chap- 
ters, that  the  grace  of  God  extends  to  the  Gentiles,  as  well  as 
to  the  Jews ;  and  that  the  dispensation  of  God's  mercy  was  ab- 
solutely, and  in  itself,  free  to  all  who  believe,  whether  Jcwa 
or  Gentiles,  in  opposition  to  the  merit  of  any  works,  or  at  con- 
formity to  any  law  whatever;  and  that  the  Gentiles  have,  by 
faith,  a  good  title  to  the  blessings  of  God's  covenant;  to  which 
blessings  the  Jews  cannot  have  a  title  any  other  way    Hither 


2  b  That  I  have  great  heaviness  and  continual  sorrow  in 
my  heart. 

b  Ch»pi«r  10. 


of  election  or  choice  :  which  shows  that  he  views  the  two  par- 
ties in  a  light  difl'ercnt  to  that  in  which  he  had  before  placed 
them.  The  Gentiles  he  considers  as  invited  into  the  kingdom 
of  God,  and  as  chosen  to  be  his  people;  and  the  Jews,  he 
considers  as  left  out  and  rejected ;  for,  as  the  main  body  of 
them  had  now  rejected  the  Gospel  of  Clirist,  he  saw  that  God 
was  about  to  unchurch  them,  overturn  their  polity,  destroy 
their  temple,  and  disperse  them  over  the  face  of  the  earth. 
Thus,  he  knew  they  would  be  accursed,  or  anathematized  from 
Christ,  and  reduced  to  a  level  with  the  heathen  nations  of  the 


to  the  apostle  has  not  considered  the  .lews  as  rejected,  except  world.  And  the  event  has  proved  that  his  declarations  were 
in  an  indirect  way  ;  but  that  they  had  the  possibility  of  con-  ;  dictated  by  the  t"pirit  of  truth. 

tinuing  in  the  church,  from  entering  into  which  they  should  '  It  is  otwcnable  that,  agreeably  to  his  delicate  manner  of 
not  attempt  to  prevent  the  Gentiles,  but  allow  them  to  be  wrilin^,  and  hi»  nice  and  tender  treatment  of  his  countrymen, 
sharers  in  the  mercies  of  God  : — and  hence  his  language  is  in  he  never  mentions  their  rejection,  a  siihji'Cl  extremely  painful 
sum  this :  Why  may  not  believing  Gentiles  be  admitted,  par-  to  his  thoughts,  othenvise  than  in  a  wish,  tliat  he  himself  were 
doned,  and  saved,  as  well  as  youl  ,  accursed  from  Christ  for  them,  or  to  prevent  them  from  be- 

But  in  this  chapter,  and  the  two  following,  the  apostle  con-  ing  accui-sed  from  Christ;  (ix.  3.)  till  he  comes  to  chap.  xi. 
Eiders  the  reception  of  the  Gentiles  into  the  kingdom  and  co-  where  he  has  much  to  say  in  their  favour,  even  considered, 
venant  of  God,  under  the  notion  of  calling  or  invitation,  and  I  as  at  present,  rejected.     But  it  is  very  evident  that  his  argu- 

VoL.    V.  H  57 


l^he  apostle  Would  become  a 


ROMANS. 


saenfice  to  save  ?iis  countiymev.. 


3  For  '  I  could  wisli  tliat  rnyself  were  ^  accursed  from  Christ 
for  mv  bretliren,  my  kinsmen  according  tollie  flesh: 

4  '  Who  are  Israelites  ;  <  to  whom  pprtaineth  the  adoption, 

e  Kiod.38:fi,— .lOr,  senamffl.—eUeut.P.e.— f  F.xO'i  ■t.'S.    Den. HI.   .Ier.31-9.— 
I  1  Sam.t.;>l.   IKiiiisS,  II.  I'lalB  St  JS.GI.-h  .\«s  3.».  HebSS,  1',  10 


ments,  in  this  chapter,  rest  on  the  supposition  that  the  main 
body  of  tlie  .lewisii  nation  wonld  be  cast  out  of  the  visible 
kingdom  of  God;  and  it  is  for  tliis  reason,  that  in  this,  and  tlie 
two  following  chapters,  lie  considers  the  reception  of  any  peo- 
ple into  the  kingdom  and  covenaiU  of  Ood  under  the  relative 
notion  of  Uiriting  and  chuosin^;  or  of  calling  and  election. 
Tlie  Jews  were  rejected  and  reprobated:  the  Gentiles  were 
choseji  and  called,  or  elecled.  .^s  this  is  most  obviously  the 
npasile'g  meaning,  it  is  strange  that  any  should  apply  his  doc- 
trine to  the  particular  and  unconditional  reprobation  and 
election  of  individiinls. 

It  is  npon  this  re/ec//o?(  of  the  ^is?/?.?,  that  the  cttllfng  and 
election  of  the  Gentiles  rest.  If  the  .lews  be  not  rejected,  but 
are  still  the  visible  ctiurch  and  kingdom  of  God  ;  then,  tlie 
Gentilr.-i,  according  to  the  most  proper  inference  from  tlie 
apostle's  doctrine,  have  no  right  to  the  blessings  of  the  king- 
dom. Instead  of  being  invited  or  called,  they  are  intruders 
at  the  heavenly/eas« ;  and  Ihi.^,  the  unbelieving  .lews  labour- 
ed to  prove,  and  thus  unhinge  tlie  believing  Gentiles  by  per- 
suading them  that  they  were  notdnly  taken  into  the  church 
of  God  ;  that  the  .lews  were,  and  ever  must  continue  to  be  the 
only  church  and  kingdom  of  God  ;  and  that  they  could  not  be 
cast  ofl",  so  long  as  God  \Kns faithful  to  his  promise  to  Abra- 
liam  ;  and  that  the  Gentiles  were  most  misorably  deceived, 
when  they  supposed  they  were  brought  into  that  kingdom  by 
faith  in  (Christ;  whereas,  there  was  no  way  of  entering  it,  or 
of  being  entitled  to  its  privileges,  but  by  submittiiig  to  the  law 
of  Moses.  This  being  the  fi.xed  opinion  of  the  Jews,  and  the 
ground  on  which  they  opposed  the  Gentiles,  and  endeavoured 
to  sap  the  foundation  of  their  hope  of  salvation  from  the  Gos- 
pel of  Christ ;  it  wa.s  therefore  a  matter  of  the  utmost  impor- 
tance to  be  able  to  prove,  that  the  Jews,  by  i-ejecting  Christ 
and  his  Gospel,  were  themselves  cast  out  of  the  church ;  and 
this,  in  a  way  perfectly  consistent  with  the  U-uth  of  the  pro- 
mise made  to  Abraham.  He  liad  slightly  touched  on  this  sub- 
ject at  the  beginning  of  the  3d  chapter;  but  it  would  have 
broken  in  too  much  on  tlie  thread  of  his  discourse,  to  have 
pursued  the  argument  there,  for  which  reason  he  appears  to 
have  reserved  it  to  this  place  ;  where  he  (1.)  8olcrnnlv  de- 
clares, his  lenderest  aflection  for  his  countrymen,  and  his 
real  grief  of  heart,  for  their  infidelity,  and  consequent  rejec- 
tion, ver.  1 — 5.  (2.)  Answers  objections  against  this  rejection, 
ver.  6 — 23.  (3.)  Proves  the  calling  of  the  Gentiles,  from  their 
own  Scriptures,  ver.  '.iJ— 30.  (4.)  Gives  the  true  state  and 
reasons  of  the  rejection  of  the  Jews,  and  the  calling  of  the 
Gentiles,  ver.  30.  to  ver.  14.  of  chap.  .\.  (."i.)  Proves  the  neces- 
sity  of  the  apostolic  mission  to  the  Gentile.s,  in  order  to  their 
salvation,  chap.  ,x.  14.  to  the  end. 

.\ndall  this  was  intended,  at  once,  to  vindicate  the  divine 
dispensations,  to  convince  the  infidel  Jew,  to  satisfy  the  be- 
lieving Gentile  that  his  calling  or  invitation  into  the  church 
of  God  was  valid  ;  to  arm  him  against  the  cavils  and  objec- 
tions of  the  unbelieving  Jews,  and  to  dispose  the  Christian 
.lew  to  receive  and  own  the  believing  Gf  ntile  as  a  member  of 
the  family  and  kingdom  of  Go.l,  by  a  div.ne  right  equal  to  any 
to  which  he  himself  could  pretend. 

Verse  1.  I  say  the  truth  in  Christ,  I  lie  nof]  This  is  one  of 
the  most  solemn  oaths  any  man  can  possibly  take,  lie  ap- 
peals to  Christ  as  the  Searcher  of  hearts,  that  he  tells  the 
truth;  asserts  that  his  conscience  was  free  from  ah  guile  in 
this  matter,  and  that  tiie  Holy  Ghost  bore  him  testimony  that 
what  he  said  was  true.  Hence,  we  find  that  the  testimony  of 
a  man's  otm  conscience,  and  the  testimony  of  the  Holy  Ghost, 
are  two  distinct  things,  and,  that  tlie  apostle  had  lioth,  at  the 
same  time. 

As  the  apostle  had  still  remaining  a  very  awful  part  of  his 
commission  to  e.xecute,  namely,  to  declare  to  the  .lews  not  only 
that  God  had  chosen  the  Gentiles,  but  had  rejected  them,  be- 
cause they  had  rejected  Christ  and  his  Gospel ;  it  was  neces- 
sary that  he  should  assure  them,  that  hov.-ever  lie  had  been 
persecuted  by  them,  because  he  had  embi-accd  the  Gospel ; 
vet,  it  was  so  far  from  being  a  gratification  to  him  that  they 
had  now  fallen  under  the  displeasure  of  God,  that  it  was  a 
subject  of  continual  distress  to  his  mind;  and  that  it  produced 
in  him  great  heaviness  and  continual  sorrow. 

3.  For  I  could  wish  that  myself  were  accursed  from  Christ] 
This,  and  the  two  preceding  vi-rses,  are  thus  paraphrased  by  i  place  when  God  made  the  covenant  with  them  at  Horeh 


and  8  the  glory,  and  the  •> covenants,  >  and  k  the  giving  of  the 
law,  and  i  the  service  of  God,  and  ""  the  promises  ; 
5  "  Whose  are  the  fathers,  and  °  of  whom,  as  concerning  the 

i  Or,  <e5l.r„,„i3^_k  Psa  H7.19 -I  Heb.9.  l.-.n  .\cts  13,:*;.  Ch.S.S.  Eph.2.1S. 
n  Deut. 10.1.).  Ch. 11,28. -ol.uke  3  21.  Cli. 1.3. 

affection,  for  the  Jews  arc  my  dear  brethren  and  kindred. 
Very  few  passages  in  the  New  Testament  have  puzzled 
critics  and  commentators  more  than  this.  Every  person  saw 
the  perfect  absurdity  of  understanding  it  in  a  literal  sense  ; 
as  no  man  in  his  riglit  mind  could  wish  himself  eternally 
damned  in  order  to  save  another  ;  or  to  save  even  the  whole 
world.  And  the  supposition  that  such  an  effect  could  be  pro- 
duced by  such  a  sacrifice  was  equally  absurd  and  monstrous. 
Therefore  various  translations  have  been  made  of  the  place, 
and  different  solutions  offered.  Mr.  Wahefield  says,  I  see  no 
method  of  solving  the  difficulty  in  this  verse,  which  has  so 
exercised  the  learning  and  ingenuity  of  commentators,  but  by 
the  tvxojiai  tivat  of  Homer,  /  profess  myself  to  be  ;  and  he 
translates  the  passage  in  a  parenthesis,  thus,  (foi-  I  also  was 
once  an  alien  from  Christ)  on  account  of  my  brethren,  &c. 
Hut  how  it  docs  appear  that  Saul  of  Taraus  was  ever  an  alien 
from  Christ  on  account  of  his  kinsmen,  is  to  me  perfectly  in- 
discernible. Let  us  examine  the  Greek  text.  Hvxajinv  yap 
avro;  cyoj  avaOrpia  eivai  nirn  row  Xni^uv  vttco  T'ov  aicX^iov 
finv,  "  For  I  did  wish  myself  to  be  an  anatliciria  fro.m  Christ, 
(vTTo,  BY  Christ,  as  some  ancient  M.SS.  read,)  for  my  brethren." 
As  rji'X'ii'lf  is  the  1st  per.  sing,  of  the  imperfect  tense,  some 
have  been  led  to  think  that  iSt.  Paul  is  here  mentioning  what 
had  passed  through  his  own  mind,  when,  tilled  with  the  love 
of  God,  he  learned  the  rejection  of  the  .lews  ;  and  that  he  only 
mentions  it  here  as  a  thing  which,  in  the  effusions  of  his  lov- 
ing zeal,  had  been  felt  by  him  inconsiderately,  and  without 
any  divine  afflatus  leading  him  to  it ;  but  that  he  does  not  in- 
timate that  now,  he  felt  any  such  unreasonable  and  prepos- 
terous wish.  I  am  afraid  this  is  but  ill  calculated  to  solve  the 
difficulty. 

The  Greek  word  avadtjin,  anathema,  properly  signifies  any 
tiling  devoted  to  God,  so  as  to  ho  destroyed  :  it  answei-s  to  the 
Jlehrew  Din  cherem,  by  which  the  f^epluaginl  translate  it; 
and  means  either  a  thing  or  person  separated  from  its  for- 
mer state  or  condition,  and  devoted  to  destruction.  In  this 
sense  it  is  used  Deut.  vii.  25,  20.  Josh.  vi.  17,  18;  vii.  12.  Tills 
is  the  key  to  the  whole  passage. 

It  is  certain  that  the  word,  both  among  the  Hebrews  and 
Greeks,  was  used  to  express  a  person  devoted  to  destruction 
for  the  public  safety.  In  Midrash  hanneelam,  in  Sohar  Cha- 
dash,  fol.  15.  Rabbi  Chaiyah  the  elder  said,  "There  is  no 
shepherd  found  like  unto  Moses,  who  was  willing  to  lay  down 
his  life  for  tlie  sheep  ;  for  Moses  said,  E.xod.  .xxxii.  32,  'If  tlioii 
wilt  not  pardon  their  sin,  blot  me,  I  pray  thee,  out  of  thy 
book  wliicli  thou  hast  written.'  "  Such  anathemas,  or  per  son. t 
devoted  to  destruction  for  the  public  good,  were  common 
among  all  ancient  nations.  Seethe  case  of  .1/.  Cnrtius  and 
Decius  among  the  Romans.  When  the  pl.igue  took  place,  or 
any  public  calamity,  it  was  customary  to  take  one  of  the 
lowest  or  most  execrable  of  the  people,  and  devcite  him  to  the 
Dii  Manes,  or  infernal  gods.  See  proofs  in  .S'c/i/f  u.'Jner,  and 
see  the  observations  at  the  end  of  the  chapter.  This  one  cir- 
cumstance is  sulRcient  to  explain  the  word  in  this  place. 
Paul  desired  to  be  devoted  to  destruction,  as  the  Jews  then 
were,  in  order  to  redeem  his  countrvnien  from  this  most  ter- 
rible excision.  He  was  willing  to  become  a  sacrifice  for  the 
public  safety,  and  to  give  his  life  to  redeem  theirs.  And  as 
Christ  may  be  considered  as  devoting  them  to  destruction, 
sec  Matt,  .x.xiv.  Paul  is  willing  that  in  their  place  Christ 
should  devote  him,  for  I  could  wish  inysef  avnOctta  ttvai  airo, 
(or,  as  some  e.xcellent  MSS.  have  it,  tiTro)  tov  'Koi^om;  to  be 
devoted  BY  Christ,  to  that  temporal  destruction  to  which  he 
has  adjudged  the  disobedient  Jews,  if  by  doing  so  I  might 
j  redeem  them.  This,  and  this  alone,  seems  to  be  the  meaning 
of  the  apostle's  wish. 

4.  Who  are  Israelites]  Descendants  of  .lacob,  a  man  so 
highly  favoured  of  God,  and  from  whom  he  received  his 
name  Israel,  a  prince  of  God,  Gen.  xxxii.  23.  from  which 
name  his  descendants  were  called  Israelites,  and  separated 
unto  God  for  his  glory  and  praise.  Their  very  name  of  Isra 
elites  implied  their  very  high  dignity  ;  they  were  a  royal  na- 
tion ;  princes  of  the  tnost  high  God. 

The  adoption]  The  Israelites  were  all  taken  into  ihf  family 
of  God,  and  were  called  his  sons  and  first-horn,  Exod.  iv.  22. 
i)eut.  xiv.  1.  Jer.  xxxi.  9.  Hos.  xi.  1. "  And  this  adoption  took 


Dr.  Taylor.     I  ain  so  far  from  insisting  on  the  doctrine  (of  the 
rejection  of  tlie  Jews)  out  of  any  ill-will  to  my  countrymen 


The  glory]    The  manifestation  of  God  among  them  ;  prin- 
cipally by  the  cloud  and  pitta r,  and  the  Shekinah,  or  divine 


that  I  solemnly  declare,  in  the  sincerity  of  my  heart,  without  i  prcseiice,  appearing  between  the  cherubim  over  the  mercy 
the  least  fiction  or  dissimulation,  and  herein  I  have  the  tesli-  j  seat.  These  were  peculiar  to  the  Jews  ;  no  other  nation  was 
mony  of  my  own  conscience,  enlightened  and  directed  by  the  I  ever  thus  favoured. 

Spirit  of  God,  that  I  am  so  far  from  taking  pleasure  in  the  re-  j  The  covenants]  The  covenants  made  with  .\braham,  both 
jection  of  the  Jewish  nation,  that,  contrariwise,  it  gives  me  that  which  relates  to  Vhe  spiritual  seed,  and  that  which  was 
continual  pain  and  unea-siness,  iii.somuch  that  as  Moses  for-  peculiar  to  hi.?  natural  descendants,  Gal.  iii.  Iti,  17.  which co- 
merly,  when  God  proposed  to  cut  them  off,  and  in  their  stead  venants  were  afterward  renewed  by  Moses,  Deut.  xxix.  1. 
to  make  him  a  great  nation,  Exod.  xxxii.  lU.  begged  tliat  he  j  Some  suppose  that  the  singular  is  here  put  for  the  plural, 
himself  should  rather  die  than  that  the  children  of  Israel  !  and  that  by  covenants  we  are  to  understand  the  decalogue 
should  be  destroyed,  ver.  32.  So,  I  could  even  wish  that  the  \  which  is  termed  n''i2  lierith,  or  covenant,  Deut.  iv.  \X  But 
exclusion  from  the  visible  church,  which  will  happen  to  the  i  it  is  more  likely  that  the  apostle  alludes  to  the  great  covenant 
Jewish  nation,  might  fall  to  my  own  share;  if  hereby  they  !  made  with  .\brahnm,  and  to  its  various  renewals  and  eiten- 
•night  be  kept  in  it.     And  to  this  I  am  inclined  by  natur.al  '  xions  at  different  times  afterward;  as  well  as  to  its  twofold 

5ti 


^4?/  are  not  genuine  Israelites 

flesli,Christcom«,  I"  who  is  over  all,  God  blessed  for  ever.  Amen. 

6  1  Not  as  though  the  word  of  God  liath  taken  none  eflTect. 
For  '  they  are  not  all  Israel  which  are  of  Israel : 

7  •  Neither,  because  they  are  the  seed  of  Abraham,  are  they 
all  children  :  but,  in  '  Isaac  shall  thy  seed  be  called. 

8  That  is,  They  which  are  the  children  of  the  flesli,  these  are 
not  the  children  of  God  ;  but  "the  children  of  the  promise  are 
counted  for  the  seed. 


de.sicn,  the  ^rant  of  the  land  of  Canaan,  and  the  rest  that  re- 
mains for  the  people  of  God. 

'J'lie  giving  of  the  late]  The  revelation  of  God,  by  God  him- 
self ;  containing  a  system  of  moral  and  political  precepts. 
This  was  also  peculiar  to  the  Jews ;  for  to  no  other  nation  liad 
he  ever  given  a  revelation  of  his  will. 

The  service\     Xarpcta.    The  particular  ordinances,  rites. 


CHAPTER  IX 


vhicn  are  of  Israel. 


9  For,  this  is  ihe  word  of  promise,  »•  At  this  time  will  I  come, 
and  Sarah  shall  have  a  son. 

10  .\nd  not  only  this ;  but  when  »■  UcbeCca  also  had  conci-ived 
by  one,  even  by  our  fail>er  Isaac  ; 

I    11  (For  thf.  children  being  not  yet  born,  neither  having  uone 
I  either  good  or  evil,  that  the  purpose  of  God,  according  to  elec- 
lio!i,  might  stand,  not  of  works,  but  of  *  him  that  calb.th  ,) 
12  It  was  said  unto  her, '' The' elder  slinl)  serve  the 'younger. 

(  Ocn.SI.l3.  Heh.tl.lS— ua*1.4.a8.— •Gtn.ia  10, 14.— w  0«o.-r..ai.-i  Cr.4.17. 
t  S.!S.— y  Ocn  •«  2).— »  Or.  crf.ltr.— »  Or,  Iciaer 

towards  the  Jews  is  not  inconsistent  with  the  veracity  of  the 
divine  promise;  for  even  the  whole  body  of  natumlborn 
Jews  are  not  the  whole  of  the  Israelites  comprehended  in  the 
promise.  Abraham  is  the  father  of  inany  nations  ;  and  his 
seed  is  not  only  that  which  is  of  the  lait,  but  that  also  which 
is  of  the  faith  if  Aliriihnin,  cliiip.  iv.  16,  17.  The  (ientilex 
were  included  in  the  Abraliumic  covenant  im  well  as  the  ./cws; 


and  ceremonies  of  their  religious  worship ;  and  especially  the    and   llierefore,  have  no  exclusive  riglil  to  the  blessings  of 
sacrificial  system,  so  expressive  of  the  sinfulness  of  sin,  and  ;  God's  kingdom. 

the  holiness  of  God.  !      7-  Neither  tiecaiise  Hikij  are  the  seed  of  Ahraliam,  &c.'\    Nor 

The  promises]    The  land  of  Canaan,  and  the  blessing  of  the    can  they  conclude,  because  they  are  the  natural  descendants 
Me.ssiah  and  his  kingdom;  which  promises  had  been  made    of  .Vbraham,  that  tlierefore  they  are  all  of  tliein,  without  ex- 


ond  often  repeated  to  the  patriarchs  and  to  the  pro[)licls 


ception,  the  children,  in  whom  the  promise  is  to  be  ftilfilled. 


Whose  are  the  fathers]    Abraham,  Isaac,  Jacob,  Josepli,  |      But,  in  Isaac  shill  thy  seed  he  called.]    The  promise  is  not 


the  twelve  patriarchs,  Mo.ses,  Josliua,  .Samuel,  David,  &c.  &c 
without  controversy,  the  greatest  and  most  eminent  men  that 
•■ver  llourishid  under  heaven.  From  these,  in  an  uninter- 
rupted and  unpolluted  line,  the  Jewish  people  ]mti  descended  ; 
and  it  was  no  small  glory  to  he  able  to  reckon,  in  their  genea- 
logy, iiersons  of  such  incomparable  merit  and  excellency. 
And  of  whom,  as  concerning  the  flesh,  Christ  caiuf-]   These 


contined  to  immediate  nulural  descent,  but  may  be  accom- 
plished in  any  part  of  Abraham's  posterity.  For  Abraliani 
had  several  sons  besides  Isaac,  Gen.  xxv.  1,  2.  particularly 
Ishmucl,  who  was  circumcised  before  Isaac  was  born  ;  and 
in  whom  Abraham  was  desirous  that  the  promise  should  be 
fullilled.  Gen.  xvii.  IS.  and  in  him  God  might  have  fulfilled  the 
l)romiso  had  he  so  pleased  ;  and  yet  he-said  to  Abraham,  (ien. 


nnce.slors  were  the  more  renowned,  as  ^<c\us\Ue  progenitors  o{  '  xxi.  V2.  not  in  Ishtnnel,  but  in  Isuttc  shall  thy  seed  be  called. 


the  human  nature  of  the  Messiah.  Christ,  the  Messiah,  Kara 
oaoKn,  according  to  the  flesh,  sprang  from  them.  Hut  this 
Messiah  was  more  than  man,  he  is  God  over  all :  the  very 


8.  'J'hat  is,  they  which  are  the  children  (f  the  flesh]  Whence 
it  a])pears  that  not  the  children  who  descend  from  Abraham's 
U)ins,  nor  those  who  were  circumcised  as  he  was,  nor  even 


Being  who  gave  them  being,  though  he  appeared  to  receive  a    tlinse  whom  he  might  exjiict  and  desire,  are  therefore  the 


being  from  theTn. 

Here  the  apo.->tle  most  distinctly  points  out  the  twofold  na- 
ture of  o\ir  Lord,  his  eternal  Godhead,  and  his  humanity  ; 
and  all  the  transpositions  of  p«r//c/';s,  and  alterations  of  puinls 
in  the  imiverse,  will  not  explain  away  this  iU)Clrine.  As  this 
verse  contains  such  an  eminent  proof  of  the  Deity  of  Christ, 
no  wonder  that  the  opposers  of  his  Divinity  should  strive, 
with  their  utmost  skill  and  cunning,  to  destroy  its  force.  And 
it  must  be  truly  painful  to  a  mind  that  has  nothing  in  view 
but  truth,  to  see  the  mean  and  hypercritical  methods  used  to 
flude  the  force  of  this  text.  Few  have  met  it  in  that  honest 
and  manly  way  in  which  Dr.  Taylor,  who  was  a  conscientious 
Arinn,  has  considered  the  subject.  "Christ,"  says  he,  "  is 
God  over  all,  as  he  is  by  the  Father  appointed  Lord.  King, 
and  Governor  of  all.  The  Father  hath  committed  all  jndg- 
mem  In  the  Son,  John  v.  '22.  has  given  all  things  into  his 
hands,  .Malt,  xxviii.  1^^.  He  is  Lord  of  all,  AcXs  x.  3(i.  Gotl 
has  given  him  a  name  above  every  name,  I'liil.  ii.  9.  Above 
ererij  nnme  that  is  named,  not  only  in  this  world,  but  also  in 
that  which  is  to  come;  and  Atts  put  all  Mjn^s  (himself  ex- 
cf  pled,  I  Cor.  XV.  27.)  under  his  feet,  and  givn  him  to  he  Head 
over  nil  things,  Eph.  i.  21,22.  This  is  our  Lord's  supreme 
'iiidhead.  And  that  he  \s  r.vXoytiTOi,  hlesseil for  ever,  cr  \.hc 
object  <if  everlasting  blessivgs,  is  evident  from  Kev.  v.  12,  V.i. 
Worthy  i.i  Ihe  Lamb  that  was  slain  to  receive  power — anil 
ble^iing  and  honour  lie  tin  to  him  that  sitteth  upon  the  throne, 
and  unto  the  Lamb  for  ever  and  ever.  Thus  it  appeais.  the 
wiirds  may  be  .justly  applied  to  our  blessed  l,ord."  Notes,  p. 
Jt29.  Yes,  and  when  we  take  other  scriptures  into  Ihe  ac- 
r<iimt,  when-  his  essential  Godhead  is  particularly  expressed, 
such  as  Coliis.  i.  16,  17,  For,  by  him  were  all  thi/igs  created, 
that  are  in  heaven,  and  that  are  in  earth,  visible  and  invisi- 
hi'',  whether  they  be  lhrone.i.  or  dominions,  or  principalities, 
or  j'owers  :  all  things  were  created  bv  him.  and  foh  him  ; 
and  he  is  vf.foke  all  things,  and  by  him  do  all  thina.t  rnn- 
siit ;  we  shall  find  that  he  is  not  God  by  investiture  or  office, 
hut  properly  and  easentially  such;  for,  it  is  impossible  to  con- 
vey in  human  language,  to  human  apprehension,  a  more  com- 
plete and  finished  display  of  what  is  essentitil  to  Godhead, 
indivisible /"row  it,  and  incommunicable  to  any  created  na- 
ture, than  what  is  contained  in  the  above  verses.  .\nd  while 
these  words  are  allowed  to  make  a  part  of  divine  revelation, 
the  essential  Gorihead  o{  Jesus  Christ  will  continue  to  be  a 
doctrine  of  tliat  revelation. 

1  pxss  by  the  groundless  and  endless  conjectures  about  re- 
versing some  of  the  particles,  and  placing  points  in  dillerenC 
positions,  as  they  have  been  all  invented  to  get  rid  of  the  lioc- 
trine  of  Christ's  divinity,  which  is  so  obviously  acknowle<lged 
by  the  simple  te.xt  :  it  is  enough  to  state  that  there  is  no  omis- 
sion of  these  important  words  in  any  .MS.  or  Version  yet  dis- 
covered. 


church  and  people  of  God  ;  but  those  who  are  made  children 
by  the  good  pleasure  and  promise  of  (iml,  as  Isaac  was,  are 
alone  to  be  accounted  fur  the  seed  with  whom  the  anxnant 
was  estal)lishrd. 

9.  For  this  is  the  word  of  promise,  &c  ]  That  is,  this  is  evi- 
dently implied  in  the  promise  recorded  (Jen.  xviii.  10.  At  this 
time  I  will  come,  saith  God,  and  exert  mv  divine  power,  and 
Sarah,  though  fourscore  and  ten  years  old,  shall  have  a  son  ; 
whic^h  shows  that  it  is  the  sovereign  will  and  act  of  God  alone 
which  singles  out  and  constitutes  the  yjecii/iar  seerf  tliat  was 
to  inherit  the  promise  made  to  Abraham. 

it  should  be  considered  that  the  apostle  in  this  and  Ihe  fnl- 
lowing  quotatiuiu,  does  not  give  us  l>ie  whole  of  tlie  text, 
which  he  intends  should  be  taken  into  his  argument,  but  only 
a  hint  or  reference  to  Ihe  passages  to  which  Ihey  belong  :  di- 
recting us  to  recollect  or  peruse  tlje  whole  passage,  and  there 
view  and  judge  of  the  argument. 

That  he  is  so  to  be  understood,  appears  from  the  conclusion 
he  draws,  ver.  16.  So  then  it  is  not  of  him  that  Villeth.  nor  of 
him  that  runneth,  hut  of  God  that  s'hoicelh  mercy  In  his  ar- 
tninient.<5.  ver.  7  and  8,  (tc.  he  says  not  one  word  oi  Abraham's 
icilling  Ishmael  to  be  the  seed  in  whom  Ihe  promise  might  be 
fulfilli-d  ;  nor  of  Lsaac's  witling  Esau  ;  nor  of  Moses's  willing 
and  interceding  that  tiie  Israelites  might  b<"  spared  :  nor  of 
Esau's  running  for  venison  ;  but  by  iniriKliicing  these  parti- 
culars into  his  conclusion,  lie  gives  u."!  to  understand  that  his 
quotilions  are  to  be  t;>ki"n  in  r.onnexion  with  the  whole  story 
of  which  Ihey  are  a  jiart :  and  without  this  the  apostle's  meaii- 
ing  cannot  be  apprehended. 

The  same  may  be  said  of  his  conclusion,  ver.  18.  whom  he 
trfft  he  hfirdcntih  ;  hnrdeuelh  is  not  in  his  argument,  hut  it  is 
in  Ihe  conclusion.  Therefore  hardening  is  underslooti  in  the. 
argument,  and  he  evidently  refers  to  Ihe  case  of  Pharaoh. 
The  gi-nernlity  of  Jews  were  well  acquainted  with  the  .Scrip- 
ture, and  a  hint  was  sufllcient  to  revive  the  memory  of  a  whole 
passage. — Taylor,  p.  330l 

10.  And  7iot  only  this]  A  Jew  might  object  "  Ishmael  was 
rejected,  not  by  the  .sovereign  will  of  God,  but  because  he  was 
the  son  of  the  hai\dmaid  or  hond-wotiian,  and  therefore  un- 
woi  thy  to  be  the  peculiar  seed.  Hut  oljserve,  this  was  not  the 
only  limitation  ol  the  seed  of  Abraham  with  regard  to  inherit- 
ing the  promise  ;  for,  when  Rebecca  wa.s  with  child  by  that 
one  person  of  Abraham's  issue,  to  whom  the  promise  was 
made,  namely,  our  father  I.-aac  ;  she  went  to  inquire  of  the 
I^rd,  Gen.  xxv.  22,  23.  And  the  Lord  said  unto  her.  Two  na- 
tions are  in  thy  woinh  ;  and  two  manner  of  people  shall  he 
separated  from  thy  bowels  .■  and  one  peopi-K  shall  be  stronger 
than  the  other  people  ;  and  the  elder  shall  .lerre  the  younger. 
That  is,  Ihe  posterity  of  the  younger,  shall  be  a  nation  much 
more  junspt^rous  arid  happy  than  Ihe  posterity  of  the  elder. 

11.  Fhr  the  children  being  not  yet  born]   As  the  word  cAiVrf 


6.  Not  as  though  the  teord  of  God  hath  taken  none  effect]    Ten  is  not  in  the  text,  the  word   nations  would  be  more  pro- 


A  Jew  might  have  objected,  as  in  chap.  iii.  3.  "Is  not  God 
bound  by  his  faithfulness  to  continue  the  Jews  as  his  peculiar 
church  and  people,  notwithstandinu  the  infidelilv  of  the  mn- 
jor  part  of  them  7  If  they  are  brought  to  a  b-vel  w-ith  the  Gen- 
tiles, will  it  not  follow  that  God  hath  failed  in  Ihe  perfcrmance 
of  his  promise  lo  Abraham,  Gen.  xvii.  7,  8.  /  will  establish 
my  covenant  between  me  and  thee,  for  an  everlasting  cove- 
nant ;  to  be  a  Go<l  iinto  thee,  and  thy  seed  after  thee."  To 
which  it  may  be  answered,  this  awful  dispensation  of  G.kI 


per  ;  for  it  is  of  nations  thai  the  apostle  sjxNihs,  as  the  follow- 
ing verses  show,  as  well  as  the  history  to  which  he  refers. 

Neither  having  done  any  gontl]  To  merit  the  distinction  of 
being  made  the  peculiar  p-ople  of  God  — .Vor  eriV,  to  deserve 
•o  be  left  out  of  this  covenant,  and  Ihe  dislirrguishing  national 
blessings  which  il  conferred  ;  that  the  purpose  oj  God  accord- 
ing to  election  might  stand,  that  such  distinctions  might  ap- 
pear to  depend  on  nothine  but  God's  free  choice,  not  of  works, 
or  anyMesert  in  the  peoples  nr  uationn  Wnts  chosen  ;  but  of 

59 


ROMANS. 


HuiB  God  dealt  with  the  

13  As  it  is  written,  >>  Jacob  have  I  loveJ,  but  Esau  have  I  hated. 

14  Wliat  shall  we  say  then "!  '  Is  there  unrighteousness  with 
God  7  God  forbid.  ,     .„ 

15  For  he  saith  to  Moses,  d  I  will  have  mercy  on  whom  I  will 
have  mercy,  and  I  will  have  compassion  on  whom  I  will  have 
compassion. 

bM»1.1.2,3.  SeeDcu.21.15.  Pro.13.24.  M»tt.l0.37.  Lk.I4. 


posterity  of  Jacob  and  Esau. 


.  .In,  12.25.- 


the  mere  purpose  of  him  toho  calletk  any  people  he  pleases,  to 
make  them  the  depositories  of  his  especial  blessings,  and  thus 
to  distinguish  them  from  all  others. 

12.  77(6  elder  shall  serve  the  younger.]  These  words,  witli 
those  of  .Vlalachi,  Jacob  have  f 'loved,  and  Esau  have  I  hated, 
are  cited  by  the  apostle  to  prove,  according  to  their  typical  sig- 
nification, that  the  purpose  of  God,  according  to  election, 
does,  and  will  stand,  not  of  works,  but  of  him  that  calleth  ; 
that  is,  that  the  purpose  of  God,  which  is  tlie  ground  of  that 
election  which  he  makes  among  men,  unto  the  honour  of  be- 
ing Abraham's  seed,  might  appear  to  remain  unchangeable  in 
xiim  ;  and  to  be  even  the  same  which  he  had  declared  unto 
Abraham.  That  these  words  are  used  in  a  national,  and  not 
in  a  personal  sense,  is  evident  from  this,  that,  taken  in  the 
latter  sense,  they  are  not  true,  for  Jacob  never  did  e.xercise 
any  power  over  Esau  ;  nor  was  Esau  ever  subject  to  him. 
Jacob,  on  the  contrary,  was  rather  subject  to  Esau,  and  was 
sorely  afraid  of  tiim  ;  and,  first  by  his  messengers,  and  after- 
ward personally,  acknowledged  his  brother  to  be  his  lord,  and 
himself  to  be  his  servant,  see  Gen.  xx.xii.  4.  .xxxiii.  8, 13.  And 
hence  it  appears,  that  neither  Esau,  nor  Jacob,  nor  even  their 
posterities,  are  broiiglit  here  by  the  apostle  as  instances  of 
any  personal  reprobation  from  eternity.  For  it  is  very  cer- 
tain that  very  many,  if  not  far  tlie  greatest  part  of  Jacob's 
posterity,  were  wici-cd,  and  rejected  by  God  ;  and  it  is  not  less 
certain,  tliatsomeof  fJsatj's  posterity  were  partakers  of  the 
faith  of  their  father  Abraham. 

From  these  premises,  the  true  sense  of  tlie  words  immedi- 
ately following,  Jacob  have  I  loved,  and  Esau  have  I  hated, 
Malachi  1,  2,  3.  fully  appears  :  that  is,  that  what  he  had  al- 
ready cited  from  Moses  concerning  the  two  nations,  styled  by 
the  names  of  their  respective  heails,  Jacob  and  Esau;  w;is 
but  the  same  in  substance  with  what  was  spoken  many  years 
after  by  the  prophet  Malachi.  The  unthankful  Jews  Ijad,  in 
Malachi's  time,  either  in  words,  or  in  their  heart,  expostula- 
ted with  God,  and  demanded  of  him  wherein  he  had  loved 
them  ^  "  I  have  loved  you,  saith  the  Lord  ;  yet  ye  say.  Where- 
in hast  thou  loved  us  V  Mai.  i.  2,  3,  4.  To  this,  the  Lord  an- 
8wers,  "Was  not  Esau  Jacob's  brother  1  Yet  I  loved  Jacob, 
and  hated  Esau,  and  laid  his  mountains  and  his  heritage  waste 
for  the  dragons  of  the  wilderness.  Whereas  Edom  saith.  We 
are  impoverished,  but  we  will  return  and  build  the  desolate 
places:  thus  saith  the  Lord  of  hosts.  They  shall  build,  but  I 
will  throw  down,  and  they  shall  call  them  The  border  of 
■wickedne.=s,  and  The  people  against  whom  the  Lord  hath  in- 
dignation for  ever.  And  your  eyes  shall  see,  and  ye  shall 
say,  The  Lord  will  be  magnified  from  the  border  of  Israel." 

1.  It  incontestably  appears  from  these  passages,  that  the 
prophet  does  not  speak  at  all  of  the  person  of  Jacob  or  Esau, 
but  of  their  respective  posterities.  For  it  was  not  Esau  in 
person  that  said.  We  are  impoverished  ;  neither  were  his 
viountains  nor  heritage  laid  u^aste.  Now,  if  the  prophet 
speaks  neither  of  the  person  of  the  one,  nor  of  the  person  of 
the  other,  but  of  their  posterity  only,  then  it  is  evident  that 
the  apostle  speaks  of  them  in  the  sa7ne  iroy. 

2.  If  neither  the  prophet  nor  the  apo'itle  speaks  of  the  pei- 
S071S  of  Jacob  or  Esau,  but  of  tlieir  posterity,  then  it  is  evi- 
dent that  neither  the  love  of  God  to  Jacob,  nor  the  hatred  of 
God  to  Esau,  were  such,  according  to  which  the  eternal 
states  of  men  either  in  happiness  or  misery,  are  to  be  deter- 
mined ;  nor  is  there  here  any  scriptural  or  rational  ground 
for  the  decree  of  unconditional  personal  election  and  repro- 
bation which  comparatively  modern  times  have  endeavoured 
to  build  on  these  scriptures.  For,  1.  It  is  here  proved,  that 
Esau  is  not  mentioned  under  any />e7'.sona<  consideration  hut 
only  as  the  head  of  his  posterity.  2.  The  testimony  of  Scrip- 
ture amply  proves  that  all  Esau's  posterity  were  not,  even  in 
this  sense,  reprobated ;  nor  all  Jacob's  posterity  elected. 
3.  Neither  does  that  service,  or  subjugation  to  Jacob,  which 
the  Divine  Oracle  imposed  on  Esau,  import  any  such  repro- 
bation &s  some  contend  for;  as  the  servant  maybe  elected, 
while  the  master  himself  is  in  a  state  of  reprobation.  4. 
Were  it  even  granted  that  servitude  did  import  such  a  repro- 
bation, yet  it  is  certain  that  Esau,  in  person,  never  did  serve 
Jacob.  5.  Nor  does  the  hatred  of  God  against  Esau,  import 
any  such  reprobation  of  the  person  of  Esau,  because  it  is  de- 
monstrable, that  it  related  not  to  Esau  personally,  but  to  his 
posterity.  6.  The  scope  of  the  apostle's  reasoning  is  to  show 
that  God  is  the  Sovereign  of  his  own  ways,  has  a  right  to  dis- 
.pense  his  blessings  as  he  chooses;  and  to  give  salvation  to 
mankind,  not  in  the  ways  of  their  devising,  but  in  that  way 
that  is  most  suitable  to  his  infinite  wisdom  and  goodness. 

Therefore — 1.  He  chose  the  Jewish  people  from  all  others, 
and  revealed  himself  to  them.  Thus  they  were  the  elect,  and 
all  the  nations  of  mankind  reprobate.  2.  When  the  fulness 
of  the  time  came,  he  revealed  himself  also  to  the  Gentiles, 
who  gladly  received  the  Gospel ;  and  the  Jeics  rejecting  it, 
were  cast  off.  Thus  the  elect  became  reprobate;  and  the  re- 
probate, elect.  3.  He  published  to  all  mankind,  that  4he  par- 
60 


16  So  then  it  is  not  of  him  that  willelh,  nor  of  him  that  run- 
neth, but  of  God  that  showeth  mercy. 

17  For  "  the  Scripture  saith  imto  I'haraoh,  f  Even  for  this 
same  purpose  have  I  raised  thee  up,  that  I  might  show  my 
power  in  thee,  and  that  my  name  might  be  declared  through- 
out all  the  earth. 

32.4   2Chr.l9  7.  .Tob  8.3.81,34.10.  Ps.W.l.'i.— d  F.x.33.I9.-eSci!0!il.3  8,22.— f  Ex.9.16. 


don  of  sin  could  and  should  be  obtained  only  by  faith  in  his 
Son  Jesus :  and  not  by  any  obedience  to  any  law.  And  the 
Jews,  the  descendants  of  Jacob,  who  rejected  this  way  of  sal- 
vation, became  piecisely  like  the  Edmnites,  the  descendants 
of  Esau  ;  they  buitded,  but  God  pulled  down ;  their  mou7i- 
tains  and  heritage  are  now  laid  waste  for  the  dragons  of 
the  loilderness ;  and  ^Aei/ properly  may  now  be  called,  The 
border  of  wickedness  ;  a  people  against  whom  the  Lord  hath 
indignation  for  ever :  they  have  rejected  the  Lord  that  bought 
them  ;  and  so  have  brought  upon  themselves  swift  destruc- 
tion. 7.  That  no  personal,  absolute,  eternal  reprobation  of 
Esau  can  have  been  intended,  we  learn  from  this ;  that  he 
was  most  amply  reconciled  to  his  brother,  who  had  so  deeply 
wronged  and  offended  him,  by  depriving  him  of  his  birth- 
right and  his  blessing;  and  hjs  having  forgiven  his  brother 
his  trespasses,  was  no  mean  proof  that  God  had  forgiven  him. 
Sec  our  Lord's  words.  Matt.  vi.  14.  Therefore,  there  can  be 
assigned  no  competent  ground  of  bis  damnation,  nmch  less 
of  his  personal  reprobation  from  all  eternity.  S.  And  were 
snch  a.  personal  reprobation  intended,  is  it  not  shocking  to 
suppose,  that  the  God  of  endless  mercy,  in  whose  sight  his 
pious  parents  had  found  favour,  should  inform  thein,  even  be- 
fore their  child  was  born,  tliat  he  had  absolutely  consigneil 
him,  by  a?i  irrevocable  decree,  to  eternal  damnationl  A 
message  of  such  horrid  import,  coming  immediately  from  the 
mouth  of  God,  to  a  tender,  weak,  and  delicate  woman,  whose 
hour  of  ti-avail  with  two  children  was  just  at  hand,  could  not 
have  failed  to  produce  abortion,  and  destroy  herlife.  But  the 
parents  perfectly  understood  their  God,  and  saw  no  decree  of 
reprobation  in  his  message;  two  manner  of  7iations  arein 
thy  womb—arid  the  elder  shall  serve  the  younger.  9.  There 
is  no  reason  worthy  the  most  wise  and  gracious  God,  why  he 
should  make  known  to  the  world  such  a  thing  concerning 
Esau,  who  was  yet  unborn,  that  he  had  reprobated  him  from 
all  eternity.  Such  a  revelation  could  be  of  no  spiritual  ad- 
vantage, or  of  edification  to  mankind,  but  rather  of  a  malig- 
nant influence,  as  directly  occasioning  men  tojudse  hardly  of 
their  Maker,  and  to  conceive  of  him  as  no  faithful  Creator  ; 
as  having  no  care,  no  love,  no  bowels  of  compassion  towards 
the  workmanship  of  his  own  hands.  See  Goodwin's  Exposi- 
tion ;  and  see  my  Notes  on  Gen.  xxvii. 

14.  What  shall  we  say  then  ?]  To  what  conclusion  shall 
we  come  on  the  facts  before  us'!  Shall  we  suggest  that  God's 
bestowing  peculiar  privileges  in  this  unequal  manner,  on 
those  who  otherwise  are  in  equal  circumstances,  is  inconsis- 
tent with  justice,  and  equity  ?  By  no  means.  Whatever 
God  does  is  right,  and  he  may  dispense  his  blessings  to  whom, 
and  on  what  terms  he  pleases. 

15.  For  he  snilh  to  Moses,  I  will  have  mercy,  &c.]  The 
words  of  God  to  Moses,  Exod.  xxxiii.  19.  show,  tiiat  God  has 
a  right  to  dispense  his  blessings  as  he  pleases;  for,  after  he 
had  declared  that  he  would  spare  the  Jews  of  old,  and  con- 
tinue them  in  the  relation  of  his  peculiar  people,  when  they 
had  deserved  to  have  been  cut  off  for  their  idolatry  ;  lie 
said,  /  will  make  all  my  goodness  pass  before  thee;  and  I 
will  proclaim  the  name  of  the  Lord  before  thee:  and  I  will 
have  mercy  on  whom  1  will  have  mercy ;  and  I  will  hare 
compassion  on  whom  I  will  have  compassio7i.  As  if  he  had 
said,  I  will  make  such  a  display  of  my  perfections  as  shall 
convince  you  that  my  nature  is  kind  and  beneficent:  but 
know  that  I  am  a  debtor  to  none  of  my  creatures.  My  bene- 
fits and  blessings  are  merely  from  my  own  good  will :  nor 
can  any  people,  much  less  a  rebellious  people,  challenge 
them  as  their  due  in  justice  or  equity.  And,  therefore,  I  now 
spare  the  Jews ;  not  because  either  you,  who  intercede  for 
them,  or  they  themselves,  have  any  claim  upon  my  favour  ■ 
hut,  of  my  own  free  and  sovereign  grace,  I  choose  to  show 
them  mercy  and  compassion.  1  will  give  my  salvation  in  my 
own  way,  and  on  my  own  terms.  He  that  believeth  on  my 
Son  Jesus,  shall  be  saved  :  and  he  that  believeth  not,  shall  be 
damned.  This  is  God's  ultimate  design  ;  this  purpose  he  will 
never  change;  and  this  he  has  fully  declared  in  the  everlast- 
ing Gospel. 

16.  So  theti,  it  is  not  of  him  that  wiUeth,  &c.]  I  conclude, 
therefore,  from  these  several  instances,  that  the  making  or 
continuing  any  body  of  men,  the  peculiar  people  of  God,  is 
righteously  determined ;  not  by  the  judgment,  hopes,  or 
wishes  of  men  ;  but  by  the  will  and  wisdom  of  God  alone. 
For,  Abraham  judged  that  the  blessing  ouglit,  and  he  willed, 
desired,  that  it  might  be  given  to  Jshmael ;  and  Isaac  also 
willed,  designed  it  for  his  firstborn,  Esau:  and  Esau  wishing 
and  hoping  that  it  might  be  his,  readily  went,  ran  a  hunting 
for  venison,  that  he  might  have  it  regularly  conveyed  to  him : 
but  they  were  all  disappointed :  Abraham  and  Isaac,  who 
willed,  and  Esau,  who  ran ;  for  God  had  originally  intended 
that  the  blessing  of  being  a  great  nation,  and  distinguished 
people,  should,  of  his  mere  good  pleasure,  be  given  to  Isaac 
and  Jacob,  and  be  confirmed  in  their  posterity ;  and  to  them 
it  was  given.    And  when,  by  their  apostacy,  they  had  foifeil. 


Ood  bears  long  itilh  the  disobedient 


CHAPTER  IX. 


before  he  puniahei:  tlvcm. 


18  Therefore  hath  he  mercy  on  whom  he  will  have  mercy, 
and  whom  he  will  he  hardeneth. 

19  Thou  wilt  say  then  unto  me,  Why  doth  he  yet  find  fault! 
For  »  who  hath  resisted  his  will  1 

20  Nay  but,  O  man,  who  art  thou  that  ^  replicst  against  God  1 
•  Shall  the  thing  formed  say  to  him  that  formed  it.  Why  hast 
thou  made  me  thus  1 

21  Hath  not  the  ^  potter  power  over  the  clay,  of  the  same  lump 
to  make  'one  vessel  unto  honour,  and  another  unto  dishonour  1 

22  What  :f  God,  willing  to  show  his  wrath,  and  to  make  his 

r  2Chr  20  fi.  Job9. 12  1 33  13.  Dan  4  36  — h  Or.nnswercsl  again  :  of  dispiueat 
wnh  Ood  t  Job  33  13.— i  lia  Si*.  16  &  45.9.«l.tyl.6.— k  Pro  li;.4.  Jcf.',8.)).    Wi»l  15.7. 

ed  this  privilege,  it  was  not  Moses'  witling,  nor  any  prior  ob- 
ligation God  was  under,  but  his  own  sovereign  mercy,  which 
continued  it  to  them. 

1?.  For  tlie  Scripture  saithunio  Pharaoh]  Instead  of  show- 
ing the  Israelites  mercy,  lie  might  justly  liave  suffered  Ihem 
to  liave  gone  on  in  sin,  till  He  should  have  signalized  Uis  wis- 
dom and  justice  in  their  destruction  ;  as  appears  from  what 
Gud  in  his  word  declares  concerning  liis  clealings  with  Pha- 
raoh and  the  Egyptians,  Exod-  ix.  15,  16.  f'br  now,  saith  the 
Lord,  Ihad  stretched  forth  my  hand,  (in  the  plague  of  boils 
and  blaius,)  anrf  I  had  smitten  thee  and  thy  people  with  the 
pestilence;  and  thou  hadfst  (by  tiiis  plague)  heen  cat  off 
from  the  earth,  (a-s  thy  cattle  were  by  the  murrain,)  but  in 
very  deed,  for  this  cause  have  I  raised  thee  up.  I  have  resto- 
red thee  to  health,  by  removing  the  boils  and  blains,  and  by 
respiting  thy  deserved  destruction  to  a  longer  day,  that  1  may, 
in  thy  instance,  give  such  a  denionstiatiim  of  my  power,  iii 
thy  final  overthrow,  that  all  mankind  may  learn  that  I  am  God, 
tlie  rigliteous  Judge  of  all  the  earth,  tlie  Avenger  of  wicked- 
ness. .See  this  translation  of  the  original  vindicated  in  my 
notes  on  Exod.  ix.  15,  16.  And  about  the  Iinrdening  of  Pha- 
raoli,  see  the  notes  on  those  places  where  tlie  words  occur  in 
the  same  book. 

IS.  Therefore  hath  he  mercy  on  whom  he  will]  This  is  the 
apostle's  conclusion  from  the  facts  already  laid  down :  that 
God,  according  to  liis  own  will  and  wisdom,  in  perfect  rigtit- 
eousness  bestows  mercy;  that  is  to  say,  his  blessings  upon 
one  part  of  mankind,  (the  Jews  of  old,  and  the  Gentiles  of  the 
present  time;)  while  he  suffers  another  part,  (the  Egyptians 
of  old,  and  the  Jews  of  the  present  day,)  to  go  on  in  the  abuse 
of  his  goodness  and  forbearance,  hardening  themselves  in 
sin,  till  he  brings  upon  them,  a  most  just  and  exemplary  pu- 
nishment. 

19.  WTiy  doth  he  yet  find  fault]  The  apostle  here  introduces 
the  Jew  making  an  objection  similar  to  that  in  chap.  iii.  7. 
ff  the  truth  of  God  hath  more  ahotnided  through  my  lie  unto 
his  glory,  that  is,  if  God's  faithfulness  is  glorified  by  my  wick- 
edness, why  yet  am  I  also  judged  as  a  sinner?  Why  am  I 
condemned  for  tliat  which  brings  so  much  glory  to  hlml  The 
question  here  is,  if  God's  glory  be  so  highly  promoted  and 
manifested  by  our  obstinacy,  and  he  suffers  us  to  proceed  in 
our  hardness  and  infidelity,  why  does  he  find  fault  with  us  1 
or  punish  us  for  that  which  is  according  to  his  good  pleasure. 

23  Nay  hut,  O  man,  who  art  thou]  As  if  he  had  said — 
weak,  ignorant  man,  darest  thou  retort  on  the  infinitely  good 
and  righteous  God  1  Reflect  on  thyself;  and  tell  me,  after  thou 
hast  abused  the  grace  of  God,  and  transgressed  his  laws,  wilt 
thou  cavil  at  his  dispensations  1  God  hath  made,  CTfaten,  form- 
ed, the  Jewish  nation  :  and  shall  the  thing  formed,  when  it 
h.ith  corrupted  itself,  pretend  to  correct  the  wise  and  gracious 
Aullior  of  its  being  ;  and  say.  Why  ha.tf  thou  made  me  thii.':  J 
Why  hast  thou  constituted  me  in  this  manner?  Thou  hast 
done  me  wrong  in  giving  me  my  being  under  such  and  such 
conditions. 

Old  .John  Goodwin's  note  on  this  passage  is  at  least  curious  : 
"  1  scarce,  (says  he.)  know  any  pa.ssage  of  the  Scripture  more 
frequently  abused  than  this.     When  men,  in  the  great  ques- 
tions of  predestination  and  reprobation,  bring  forth  any  text  1 
of  Scripture,  which   they  conceive   makes   for  their  notion  ; 
though  the  sense  which  they  put  upon  it  be  ever  so  uncouth  j 
and  dissonant  from  the  true  meaning  of  the  Holy  Ghost ;  yet, 
if  any  man  contradict,  thev  frequently  fall  upon  him  with,  i 
Nny  hut,  O  man,  who  art  thouf  As,  if  St.  Paul  had  left  them  : 
his  heirs  and  successors  in  the  infallibility  of  his  spirit !  But, 
when  they  call  a  solid  answer  to  their  groundless  conceits,  I 
about  the  meaning  of  the  Scriptures,  a  replying  againfst  God; 
it  savours  more  of  the  Spirit  who  was  seen  falling  like  liglit- 
ning  from  heaven,  than  of  His  who  saw  him  in  this  his  fall." 

21.  Hath  not  the  potter  power  over  the  day?]    The  npostle 
continues  his  answer  to  the  Jew — Hath  not  God  shown,  by  the 
parable  of  the  potter,  .lercm.  xviii   1,  &c.  that  he  may  jiistly  ' 
alspose  of  nations,  and  of  the  Jews  in  particulai';  according  as  . 
he,  in  his  Infinite  wisdom,  may  judge  most  right  and  fitting;  [ 
<!ven  as  the  potter  has  a  right,  out  of  the  same  limip  of  clay,  to  I 
make  one  vessel  to  a  more  honournhln,  and  another  to  a  less  \ 
honourable  use;  as  his  own  judgment  and  skill  may  direct; 
for  no  potter  will  take  pains  to  make  a  vessel  merely  that  lie  j 
may  show  that  he  has  power  to  dash  it  to  pieces.  '  For  the 
word  come  to  Jeremiah  from  the  Lord,  saying.  Arise,  go  down  j 
to  the  Potter's  house,  and  there  I  wilt  cause  thee  to  hear  my  I 
leords.     TTien  I  went  down  to  the  potter'a  house,  and  behold  \ 
he  wrought  a  work  upon  the  wheels.     And  the  vessel  that  he 
made  of  clay,  was  marred  in  the  hands  of  the  potter:  .<io  he  , 
made  it  again  another  vessel,  a?  seemed  good  to  the  potter  to 
make  it.    It  was  not  fit  for  the  more  honourable  place  in  the  I 


power  known,  endured  with  much  long-suffering  ■"  the  vessels 
of  wratli  "  fitted  "  to  destruction  : 

2.3  .\nd  Ihict  he  might  make  known  *  the  riches  of  his  glory 
on  the  vessels  of  mercy,  which  he  had  '  afore  prepared  unto 
glory, 

24  Even  us,  whom  he  hath  called,  '  not  of  the  Jews  only,  but 
also  of  the  Gentiles  ? 

25  As  he  saltli  also  in  Osee,  •  I  will  call  them  my  people, 
which  were  not  my  people ;  and  her  beloved,  which  waa  not 
beloved. 


mansion  ;  and,  tlierefore,  he  made  it  for  a  less  honourable 

f)lace ;  but  as  necessary  for  the  master's  use  there,  as  it  could 
lave  been  in  a  more  honourable  situation.  TTten  the  word  of 
the  Lord  come  tome,  saying,  O  house  of  Israel,  caiinnt  I  do 
withyou  as  this  potter?  Behold,  as  the  clay  istn  t/ie  potter's 
luiud,  so  are  ye  in  my  hartd,  O  house  of  Israel.  At  what  in- 
stant I  n hall  speak  concerning  a  nation,  and  concerning  a 
kingdom,  tu  jituch  up,  and  to  pull  down,  and  to  destroy  it  ;  if 
that  nation  against  whom  I  luive  pronounced,  turn  from 
their  evil,  I  iciU  repent  of  the  evil  that  I  thought  to  do  unto 
thrm.  And  at  what  instant  I  shall  speak  concerning  a  na- 
tion—to  build  and  to  plant  it,  if  it  do  evil  in  my  sight,  that  it 
obey  nut  my  voice,  then  I  will  repent  of  the  good  wherewith  I 
said  I  wouJd  benefit  Ihem.  The  reference  to  tills  parable  shows, 
most  positively,  lliat  the  apostle  Is  speaking  of  men  not  indi- 
r-idually,  but  nationally :  and  it  is  strange  that  men  should 
have  given  his  words  any  otherapplicatlon,  witli  this  scripture 
before  llieir  eyes. 

22.  What  if  God,  willing  to  show  his  wrath]  The  apostle 
refers  here  to  the  case  of  Pharaoh  and  Hie  Egyptians  ;  and  to 
which  he  applies  Jeremiah's  parable  cf  ii^e  potter  :  and,  from 
them,  to  the  Uien  state  of  the  Jews.  Pharauli  and  the  Egyptians 
were  vessels  of  wrath,  jicrsons  deeply  guilty  before  God  ;  and, 
by  their  obstinate  refusal  of  his  grace,  and  abuse  of  his  good- 
ness, they  had  fitted  themselves  for  that  destruction  which  the 
wrath,  the  vindictive  justice  of  God,  Inflicttd  ;  after  he  had  en- 
dured their  o))stinate  rebellion,  with  much  long-suffering: 
which  is  a  most  absolute  proof,  tliat  the  hurdcning  of  their 
hearts,  and  ttieir  ultimate  punishment,  were  tlie  consequences  of 
their  obstinate  refusal  of  ills  grace,  and  aliuse  of  his  goodness; 
as  tlie  liistory  in  Exoilus  suffliiiently  sliows.  As  the  Jews  of  the 
apostle's  lime  had  sinned,  after  the  similitude  of  the  Egyptians, 
hardening  their  licarts  and  abusing  his  goodness,  after  every 
display  of  his  long-suffering  kindness,  being  now  fitted  for  de- 
struction, they  were  ripe  for  punlslinient ;  and  that  ^loi^'er, 
which  God  was  making  known  for  their  salvation,  having 
been  so  long  and  so  much  abused  and  provoked,  was  now 
about  to  show  itself  in  their  destruction  as  a  nation.  But,  evea 
in  this  case,  there  is  not  a  word  of  their  final  damnation  ; 
much  less  that  either  they,  or  any  others,  were,  by  a  sove- 
reign decree,  reprobated  from  all  eternity  ;  and  t!iat  their  very 
sins,  the  proximate  cause  of  their  punishment,  were  the  neces- 
sary eflect  of  tliat  decree,  which  had,  from  all  eternity,  doom- 
ed them  to  endless  torments.  As  such  a  doctrine  could  never 
come  from  God,  so  it  never  can  be  found  in  tlie  words  of  his 
apostle. 

23.  And  that  he  might  make  known]  God  endured  with 
much  long  suffering  the  ve-isels  of  wrath  ;  1.  To  sliow  his 
wrath,  and  to  make  his  power  known  :  .\nd  also,  2  That  lie 
might  make  known  the  riclies  of  his  glory  on  the  vessels  of 
mercy. 

mirli  he  had  afore  prepared  unto  glory .]  The  Jews  were  fit- 
ted for  destructicn  Ion":  before  ;  but  the  fittest  time  to  destroy 
them  was  after  he  had  prepared  the  believing  Gentiles  unto 
glory.  For,  the  rod  of  the  Messiah's  strengtii  was  to  be  sent 
out  of  Zion,  Psal.  ex.  2,  The  .Jewish  nation  was  to  supply  the 
first  preachers  of  the  Gospel ;  ami  from  Jerusalem  their  sound 
was  to  go  forth  Into  all  the  earth.  Therefore,  the  Jewish  state, 
notwithstanding  its  corruptions,  was  to  be  preserved  till  the 
Messiah  came  ;  and  even  till  the  Gospel  preached  by  the  apos- 
tles had  taken  deep  root  in  the  (^entile  world.  Another  thing 
which  rendered  the  time,  when  the  Jewish  polity  was  over- 
thrown, the  most  proper,  was  this,  because  tlien,  the  imme- 
diate occasion  of  It  was  the  extensiveness  of  the  divine  gi-ace. 
They  would  not  have  the  Gentiles  admitted  into  the  churchof 
God  ;  but  contradicted  and  blasphemed,  and  rejected  the  Lord 
that  bought  tliem  :  thus  then,  the  extensiveness  of  the  divine 
grace  occasioned  their  infidelity,  ver.  33.  chap.  x.  3.  xii.  11, 
12,  15,  a'',  30.  Tlius  the  Jews  weie  diminished,  by  that  abun- 
dance of  grace  which  has  enriched  the  Gentiles.  And  so  the 
glare  of  God  was  illustrated  ;  or,  so  God  made  known  the 
riches  of  his  glory  on  the  ves.tels  of  meixy — the  apostles  and 
primitive  believers  among  llie  .lews,  and  tlie  Gentile  world, 
which  received  the  Go.<!pel  by  the  preaching  of  the  apostles 
and  their  successors. 

24.  Even  us,  whom  he  hath  called]  All  the  .Tews  and  Gen- 
tiles who  have  been  itiviled  by  the  preaching  of  the  Gospel  to 
receive  Ju.'^tification  by  faith  in  our  Lord  Jesus  Christ ;  and 
have  come  to  the  Go-fpelfcast  on  this  invitation. 

25.  As  he  saith  also  in  Usee]  It  Is  a  cause  of  not  a  little  con- 
fusion, that  a  uniformity  in  the  orthography  of  the  proper 
names  of  the  Old  and  New  Testaments  has  not  been  preserved. 
What  stranger  to  our  sacred  books  would  suppose  that  the 
Osee  above,  meant  the  propliet  Hosea  7  from  whom,  chap.  ii. 
ver  -23.  this  quotation  is  taken  :  I  will  have  mercj/  on  her  that 

61 


'i'he  Gentles  have  attained 


ROMANS. 


to  salvation  by  faith. 


26  «  And  it  shall  come  to  i)ass,  that  in  the  place  where  it  was  |  30  What  sliall  we  say  tlien  1  *  That  the  Gentiles,  which  fol 
said  luito  tlicm,  Ye  are  not  my  people;  there  shall  they  be  '  lowed  not  after  righteousness,  have  attained  to  righteousness 
called.  The  children  of  t!ie  living  Gotl.  j  ^  even  the  righteousness  which  is  of  faiUi. 

27  Esaias  also  cricth  concerning  Israel,  "  Though  the  number  i  31  But  Israel,  "  which  followed  alter  tlie  law  of  riglitcousness 
of  the  cliildren  of  Israel  be  as  the  sand  of  the  sea,  v  a  remnant    ••  hath  not  attained  to  the  law  of  riglileoiisness.  ' 


Bliall  be  saved 

2.S  For  he  will  finish  «  the  worlt  and  cut  it  short  in  righteous- 
ness:'because  a  short  work  will  tlie  I,ord  make  upon  the  earth. 

29  And  as  Esaias  said  before,  ^  Except  tlie  Lord  of  Sabaoth 
had  left  us  a  seed,  '  we  had  been  as  Sodoina,  and  been  made 
like  unto  Oomorrlia. 

t  Hob  1  in-uTaa.  10.32,  S3. 
l.O.  l,am.3.l«.-. 


32  Wherefore  1  Because  they  soiighl  il  not  by  faith,  but  as  it 
were  by  the  works  of  the  law.  For  '  Ihev  stumbled  at  that 
stumbling  stone ; 

33  As  it  is  written,  f  Behold,  I  lay  in  Zion  a  stumbling  stone 
and  rock  of  offence :  and  ^  whosoever  believeth  on  liim  sliall 
not  be  •>  ashamed. 


had  not  o'ltained  mercy  ;  and  I  will  s^iy  to  them  lohich  were    calling  or  inviting  of  the  Gentiles  is  this  ;  whereas  they  liad 
not  my  people,  Thou  art  my  people.     Tlie  aimstle  shows  that  |  no  apprehension  of  being  reinstated  in  the  privileges  of  God's 


this  calliog  of  the  Gentiles  was  no_/br/i/(7oH.9  thing,  but  -a  firm 
purpose  in  the  Divine  mind,  which  lie  had  largely  revealed  to 
the  prophets  :  and  by  opposing  the  calling  of  the  Gentiles,  the 
Jews,  in  effect,  renounced  their  propAeis,  and  fought  against 
God. 

26.  And  a  .ihall  come  to  pass,  &c.]  These  quotations  are 
taken  out  of  Hosea,  chap.  i.  10.  where  (immediately  after  God 
had  rejected  the  ten  tribes,  or  kingdom  of  Israel,  chap.  i.  9. 
then  saith  God,  call  his  name  Loammi ;  for  ye  are  not  my 
people,  and  I  v-ill  not  be  your  God;)  lie  adils,  yet  the  vnmher 
of  the  children  of  Israel  shall  he  as  the  sand  of  the  -tea  which 
cannot  he  measured  nor  nvjnhered :  and  it  shall  come  to 
pass,  that  iti  the  place  in  which  it  joa-?  said  unto  them.  Ye 


peculiar  kingdom,  and  consequently  used  no  endeavours  to 
obtain  that  blessing  ;  yet,  notwitlistanding  they  have  attained 
to  justification,  to  the  remission  of  sins,  and  the  privileoes  of 
r^.,ri'=  people  :  not  on  account  oftlieir  prior  worthiness  and 


God'i 


obedience,  but  purely  by  the  grace  and  mercy  of  God,  received 
hy  faith  on  their  part.  And  so  by  embracing  tlie  scheme  of 
life,  published  by  the  Gospel,  they  are  adopted  into  the  family 
and  cimrch  of  God.     Thus  the  Gentiles  ace  called  or  invited. 

31.  But  Israel,  which  folloiced  ofler]  But  the  Jeirs,  who 
have  hitherto  been  tlie  peojile  of  God,  thouih  they  have  been 
indu.strious  in  observing  a  rule  by  whicli  tliey  supposed  I  hey 
could  secure  tlie  blessings  of  God's  peculiar  kingdom  ;  yet 
have  not  come  up  to  the  true  and  only  rule,  by  v/liicli  those 


are  not  my  people ;  there,  it  shall  be  said  unto  them.  Ye  are  :  blessings  can  be  secured. 

the  sons  of  the  living  God.  As  if  he  had  said.  The  (ffe7ense  of  32.  TV7iere/()rc  ?]  And  where  lies  their  mistake?  Being  ig- 
numbers  in  the  church,  by  God's  utterly  taking  away  the  ten.  '  norant  of  God's  righteousness — of  his  method  of  saving  sin- 
tribes,  ver.  6.  shall  be  well  supplied  by  wliat  sliall  afterward  ners  bv  faith  in  Christ;  they  went  about  to  cstablisU''their 
come  to  pass  by  calling  the  Gentiles  into  it.  They,  the  reject-  ,  own  righteousness,  tlieir  own  method  of  obtaining  everlast- 
ed  Jews,  which  had  been  the  people  of  God,  should  become  a  j  ing  salvation.  They  attend  not  to  the  Abrahnmic  covenant, 
Lo-ammi,  not  my  people.  On  the  contrary,  they,  the  Gentiles,  |  wliicli  stands  on  the  e.\tensive  principles  of  grace  and  faith  : 
who  had  been  «  Lo-ammi,  nut  my  people,  should  become  the  i  but  they  turn  all  their  regards  to  the  law  of  Moses.     Tliey 


ehildren  of  the  living  God.  Again,  chap.  ii.  23,  I  wilt  sow  her 
(the  Jewish  church)  ^tnto  me  in  the  earth,  (alluding  probably 
to  the  disper.sion  of  the  Jews  over  all  the  Roman  empire, 


imagine  that  their  obedience  to  that  law,  gives  them  a  right  to 
the  ble.ssingsof  the  iMessiahs  kingdom.  But  finding  tlial  the 
Gospel  sets  our  especial  interest  in  God,  and  the  privileges  of 


which  proved  a  fruitful  cause  of  preparing  the  Gentiles  for  the  ;  his  church,  on  a  different  footing,  they  are  offended,  and  re- 


reception  of  the  Gospel,)  and,  or  moreover,  I  will  haj-e  mercy 
upon  her,  the  body  of  tlie  believing  Gentiles,  that  /tad  not  ob- 
tained  mercy,     free  Taylor. 

27.  Esaias  also  crieth]  The  apostle  pursues  his  argument, 
which  had  for  its  object  the  proof  that  God,  for  their  infidelity, 
had  rejected  the  great  body  of  the  Jews;  and  that  but  a  few  of 
them  would  embrace  the  Gospel,  and  be  saved  from  that  be- 
Bom  of  destruction  which  was  now  coming  to  sweep  them  and 
their  state  away.  Dr.  Taylor  p.iraphrases  this  and  the  follow- 
ing verses  thus:  And,  that  but  a  small  reninnnt  of  the  Jews 
shall  now  be  taken  into  the  churchj  is  agreeable  to  former  dis- 
pensations :  for  the  prophet  Isaian  expressly  declares  con- 
cern ing  the  Israelites,  chap.  X.  22,  2.3.  Though  the  numher  of 
the  children  of  Israel  he  as  the  sand  of  the  sea.  (for  the  pro- 
mise to  Abraham  has  been  amply  fulfilled,)  only  a  remnant 
Khali  be  saved  ;  the  consumption  decreed  shall  overflow  in 
righteousness.  For  the  Lord  God  of  Hosts  shall  make  a  con- 
tumplion,  even  determined  in  the  midst  of  all  the  land. 

23.  For  he  will  finish  the  work,  a7id  cut  it  short,  &c.]  These 
appear  to  be  forensic  terms,  and  refer  to  the  conclusion  of  a 


fuse  to  come  into  it. 

33.  As  it  is  ipritten,  Behold,  1  lay  in  Sion]  Christ,  the  Mes- 
siah, is  become  a  stone  of  stumbling  to  them  ;  and  thus  what 
is  written  in  the  prophecy  of  Isaiah,  is  verified  in  their  case, 
Isa.  viii.  14.  xxviii.  16.  Behold,  I  lay  in  Sion,  i.  e.  I  shall  brhig 
in  my  Messiah  ;  but  he  shall  be  a  widely  diff'erent  person  from 
him  whom  the  .Tews  expect ;  for  whereas  lliey  expect  the  .Mes- 
siah to  be  a  mighty  secular  prince,  and  to  set  up  a  secular 
kingdojn,  he  shall  appear  a  man  of  sorrows  and  acquainted 
withgriefs;  and  redeem  mankind,  not  by  his  swurd,  or  secu- 
lar potcer,  but  by  his  humiliation,  passion,  and  death.  There- 
foi'e  they  will  be  offended  at  him,  and  reject  him  ;  and  think 
it  Avould  be  reproachful  to  trust  in  such  a  iierson  for  salvation. 

And  whosoever  believeth  on  hini]  But  so  far  shall  any  be 
from  confusion  or  disappointment,  who  believes  in  Clirisl ; 
that,  on  the  contrary,  every  genuine  believer  shall  find  salva- 
tion: the  remission  of  sins  here,  and  eternal  glory  liereafter. 
See  the  notes  on  chap.  i.  16.  and  17.  and  Dr.  Taylor's  para- 
phrase and  notes. 

1.  On  the  subject  of  vicarious  punishment,  or  rather  the  case 


j.udicial  proceeding  ; — the   Lord  has  tried  and  found  /Aenj    of  one  becoming  an  a?ja//ie7Ha,  or  sacrifice  for  thepublic  gond 


guilty  ;  and  will  immediately  execute  upon  them  the  punish 
iDent  duc.to  their  transgressions. 

29.  And  us  Esaias  said  before]    What  God  designs  to  do 
Vith  the  Jews  at  present,  because  of  their  obstinacy  and  r 


in  illustration  of  chap.  ix.  3.  I  shall  make  no  apology  for  the 
following  extracts,  taken  from  an  author  whose  learning  is 
va.«t,  ami  whose  piety  is  unblemished. 
"  When  mankind  lost  sight  of  a  beneficent  Creator,  the  God 


bellion,  is  similar  to  what  he  has  done  before,  to  which  the  '  of  purity,  and  consecrated  altiirs  to  the  sun,  the  moon,  th 


same  prophet  refers,  chap,  i,  9.  Except  the  Lord  of  Hosts 
had  left  us  a  very  sinall  remnant,  we  should  hare  been  as 
Sodom,  and  we  should  have  been  like  unto  Gomorrah  :  i.  e. 
had  not  God,  who  commands  and  overrules  all  the  powers  in 
heaven  and  earth,  in  mercy  preserved  a  very  small  remnant, 
to  keep  up  the  name  and  being  of  the  nation,  it  had  been  quite 
cut  off"and  e.xtiact,  as  Sodom  and  Gomorrah  were.  Thus  we 
learn,  that  H  is  no  new  thing  with  God  to  abandon  the  greatest 
part  of  the  Jewish  nation  when  corrupt ;  and  to  confine  his 
favour  and  blessing  to  a  righteous  believing  few. 

Instead  of  remnant,  T'lU?  sarid,  botli  the  Sepluagi^it  and 
the  apostle  have  aircpiJia,  a  seed,  intimating  lliat  there  were  left 
just  enow  of  the  rigriteous,  to  be  a  seed  for  a  future  harvest 
of  true  belieyers.  So,  the  godly  were  not  destroyed  from  the 
land;  some  remained,  and  the  harvest  was  in  the  days  of  the 
apostles. 

30.  VVhat  shall  we  say  then?]  What  is  the  final  conclusion 
to  be  drawn  from  all  these  prophecies,  facts,  and  reasonings'! 
This,  that  the  Gentiles,  whichfollowed  tiot after  righteou.fness, 
&c.  This,  with  the  succeeding  verses,  together  with  what  be- 
longs to  the  same  subject,  in  the  beginning  of  the  following 
chapter,  I  liave  explained  at  large  in  the  notes  on  chap.  i.  17. 
to  which  1  must  refer  the  reader  ;  and  shall  content  myself  in 
tliis  place,  with  Dr.  Taylor's  general  paraphrase.  We  may 
Ruppose  the  apostle  to  express  himself  to  tlie  following  effect: 
Thus  I  have  vindicated  the  rejection  of  the  Jews,  and  the  call- 
ing of  the  Gentiles,  with  regard  to  the  divine  veracity  and  jus- 
tice. Now  let  us  turn  our  thoughts  to  the  true  reason  and  state 
of  the  affair,  considered  in  itself  And  in  the  first  place  :  What 
Just  notion  ought  we  to  have  of  the  calling  of  the  Gentiles,  and 
the  rejection  of  the  Jews'?  I  answer,  the  true  tiotion  of  the 
1)2 


stars,  to  demons  and  to  hero  gods,  under  the  names  of  Moloch, 
Ashtaroth,  and  B.ialim ;  these  objects  of  their  worship  led 
them  to  the  most  horrid  acts  of  cruelty,  and  to  every  species 
of  obscenity  ;  even  their  sons  and  their  daughters  tliey  burnt 
in  the  fire  to  their  gods,  more  especially  in  seasons  of  distress. 
Such  was  the  conduct  of  the  king  of  Moab  ;  for  when  he  was 
besieged  in  his  capital,  and  expected  he  should  fall  into  the 
hands  of  his  enemies,  he  took  his  eldest  son,  who  should  have 
reigned  in  his  stead,  and  offered  him  for  a  burnt-offering  o:t 
the  wall. 

"  With  these  facts  thus  related  from  the  Scriptures,  all  ac- 
counts, ancient  and  modern,  exactly  correspond.  Homer,  who 
it  must  be  recollected,  wrote  more  than  nine  hundred  years  be- 
fore the  Christian  era,  although  he  describes  chiefly  the  com- 
mon sacrifice  of  quadrupeds,  yet  gives  one  account  of  human 
victims.  But,  in  succeeding  generations,  when  it  was  con- 
ceived that  one  great  and  most  malignant  spirit  was  the  pro- 
per object  of  their  fear,  or  that  subordinate  provincial  gods, 
equally  malignant,  nesciaqve  humanis precibus  mansvescere 
corda,  disposed  of  all  things  in  our  world  ;  men  bound  their 
own  species  to  the  altar,  and  in  circumstances  of  national  dis- 
tress, presented  such  as  they  valued  most,  either  their  cliil 
dren  or  themselves.  Herodotus  informs  us,  that  when  the 
army  of  Xerxes  came  to  the  Strynion,  the  Magi  ofi'ered  a  sa- 
crifice of  white  horses  to  that  river.  On  his  arrival  at  theSca- 
mander,  the  king  ascended  the  citadel  of  Priam,  and  having 
surveyed  it,  he  ordered  a  thousand  oxen  to  be  sacrificed  to  the 
Trojan  Minerva.  But  on  other  occasions  he  chose  human  vic- 
tims; for  we  are  informed  that  when,  having  passed  the  Stiy- 
mon,  he  reached  the  nine  ways,  he  buried  alive  nine  young 
uicnj  and  as  many  virgins,  natives  of  the  country.    Ill  this  he 


Observations  on  vicarioui 


CHAPTER  IX. 


sacrifices  among  l}ic  licat}ici>«. 


followed  the  example  of  his  wife,  for  she  cominaiidod  four- 
teen Persian  children,  of  illustrious  birth,  to  be  olVered  in  that 
manner  to  the  deity  wlio  reigns  beneath  the  earth.  Thus,  in 
the  infancy  of  Rome,  ue  see  Cnrlins,  for  the  salvation  of  his 
country,  devoting  himself  to  the  infernal  gods,  when,  as  it  ap- 
pears, an  earthquake  had  occasioned  a  deep  and  extensive 
chasm  in  the  forum  ;  and  the  augurs  had  declared,  that  the 
portentous  opening  would  never  close,  till  what  contributed 
most  to  the  strength  and  power  of  the  Romans  should  be  cast 
into  it;  but  that  by  such  a  sacrifice  thoy  would  obLiin  immor- 
tality for  their  republic.  When  all  men  were  at  a  lo.'»s  how  to 
understand  this  oracle,  M.  Curtius,  armed  as  for  battle,  pre- 
Rented  himself  in  the  forum,  and  e.xplained  it  thus  : — '  What 
is  more  valuable  to  Rome  than  her  courage  and  her  arms  T — 
So  saying,  he  urged  forward  his  impetuous  steed,  and  buried 
himself  in  the  abyss.  His  grateful  countrymen  admired  his 
fortitude,  and  attributed  the  increasing  si)lendour  of  their 
stxjte  to  the  sacridce  he  made.  Animated  by  this  e.\aniple, 
Decius,  in  the  war  between  Rome  and  Latium,  having  so- 
lemnly oftercd  himself  as  an  expiatory  sacrifice,  rushed  single 
into  the  thickest  ranks  of  the  astonished  Latians,  that  by  his 
death  he  might  appease  the  anger  of  the  god.s  transfer  their 
indignation  to  the  enemy,  and  secure  the  victory  to  Rome. 
Conspectus  ab  utroque  acie  aliqiianto,  auguslior  humano  visu, 
sicut  Coelo  missus  piaculuin  oumis  deorum  ira;,  qui  pestein 
«h  suis  aversam  in  hostes  ferret. 

"  Here  we  see  distinctly  marked  the  notion  of  vicarious  suf- 
fering, and  the  opinion  that  tlie  punisliment  of  guilt  may  be 
transferred  from  tiie  guilty  to  the  innocent.  Tlic  gods  call  for 
sacrifice;  the  victim  bleeds;  atonement  is  made;  and  the 
wrath  of  the  infernal  powers  falls  in  its  full  force  upon  the 
enemy.  Tims  while  Themistocles  at  i^alamine  was  oflering 
sacrifice,  three  captives,  the  sons  of  Sandance,  and  nephews 
to  Xerxes,  all  distinguished  for  theirbeauty,  elegantly  dressed 
and  decked,  as  became  their  birtli,  with  ornaments  of  gold, 
being  brought  on  board  his  galley,  the  augur  Euphrautldes, 
observing  at  that  very  instant  a  bright  flame  ascending  from 
the  altar,  whilst  o:ie  was  sneezing  on  the  right,  which  he  re- 
garded as  a  propitious  omen,  seized  the  hand  of  Themistocles, 
and  commanded  that  they  should  all  be  sacrificed  to  Bacchus, 
((i>;<;)r;)  Aiofuo-w— cruel  and  relentless  Bacchus!  Homer  has 
the  same  expre.ssion,)  predicting  on  this  condition  safety  and 
conquest  tc  the  Greeks.  Itiimediately  the  nmltilude  with  uni- 
ted voices  called  on  the  god,  and  led  the  captive  princes  to  the 
altar,  and  compelled  Themistocles  to  sacrifice  them. 

".So  when  jEneas  was  to  perform  the  last  kind  ofl5ce  for  his 
friend  I'allas,  he  sacrificed,  (besides  numerous  o.xen,  sheep, 
and  swine,)  eight  captives  to  the  infernal  gods.  In  this  he  fol- 
lowed the  example  i>.'  .\chilles,  who  had  caused  twelve  Tro- 
jans, of  high  birth,- to  bleed  by  the  sacerdotal  knife,  over  the 
ashes  of  his  friend  Patroclus. 

A  hundred  feet  in  length,  a  hundred  wide, 

The  glowing  structure  spreads  on  every  side  ; 

High  on  the  top  the  manly  corse  they  lay, 

.\iid  well-fed  sheep,  and  sable  oxen  slay  ; 

Achilles  covered  with  their  fat  the  dcjid. 

And  the  piled  victims  round  the  body  spread ; 

Then  jars  of  honey,  and  of  fragrant  oil, 

Suspends  around,  low  bending  o'er  the  pile. 

Four  sprightly  coursers,  with  a  deadly  groan 

Pour  forth  their  lives,  and  on  the  pyre  are  thrown. 

Of  nine  large  di)gs  domestic  at  his  board, 

l-VII  two,  selected  to  attend  their  lord  ; 

'I'he  last  of  all,  ami  horrible  to  tell, 

."'ad  s.icrifice  !  twelve  Trojan  captives  fell. 

On  these  the  rage  of  fire  victorious  preys, 

Involves  and  joins  them  in  one  common  blaze. 

Smeared  with  the  bloody  rites,  he  stands  on  high, 

.\nd  calls  llir  spirit  with  a  cheerful  cry, 

.Ml  hail,  I'atroolus !  let  thy  vengeful  gliost 

Hear,  and  exult  on  Pluto's  dreary  coast. 

I'ope's  Homer,  \u  xxiii.  ver.  203. 
"  How  much  was  it  tobe  lamented,  that  even  civilized  nations 
Fhould  forg.t  the  intention  for  which  sacrifices  were  origi- 
nally instituti-d !  The  bad  eftects,  however,  would  not  have 
been  either  so  extensive  or  so  great,  had  they  not  wholly  lost 
tlie  knowledge  of  Jehovah  ;  aul  taken,  as  the  object  of  their 
ft-ar,  that  evil  and  apostate  spirit,  whose  name,  with  the  ut- 
most propriety,  is  called  Apollyon,  or  the  destroyer ;  and 
whose  worship  has  been  universally  diffused,  at  diflfercnt  pe- 
riods, among  all  the  nations  of  the  earth. 

"  The  practice  of  shedding  human  blood,  before  the  altars  of 
their  co<ls,  was  not  peculiar  to  the  Trojans  and  the  Greeftn : 
the  Romans  followed  their  example.  In  the  first  ngL-s  of 
their  republic,  they  sacrificed  children  to  the  goddess  Mania  ; 
in  later  periods,  numerous  gladiators  bled  at  the  tombs  of  the 
Patricians,  to  appease  the  manes  of  the  deceased.  .'Vnd  it  is 
^  particularly  noticed  of  Augustus,  that  after  the  Uiking  of  Pe- 
Tusta,  he  sacrificed,  on  tlie  idi?s  of  March,  three  hundred  se- 
nators and  knights  to  the  divinity  of  Julius  Cesar. 

"The  Car<Aayini"a7«s,  as  OiodorusSiculus  informs  us,  bound 
themselves,  by  a  solemn  vow,  to  Chronus,  that  they  wouldsa- 
crifice  to  him  children,  selected  from  the  ofTsprineof  their  no- 
bles ;  but  m  process  of  time  they  substituted  for  these  the 
children  of  their  slaves,  which  practice  they  continued,  till, 
being  defeated  by  Agathocles,  tvranlof  Sici'ly;  nn<J,  attribu- 
ling  their  disgrace  to  the  anger  of  the  god,  thcv  oflcred  two 


hundred  children,  taken  from  the  most  distingulshi.d  familicH 
in  Cai  liiage  :  beside  wliicli,  three  hundred  citizens  presented 
thcmselvei!,  that,  by  their  voluntary  death,  they  might  render 
the  deity  propitious  to  their  country.  The  mode  of  sacrificing 
these  children  w;is  horrid  in  the  extreme  ;  for  they  were  cast 
into  the  arms  of  a  bru::en  statue,  and  from  thence  drojipeil 
into  a  fiiriiaoe,  its  was  practised  amongst  the  first  inhitbitaiils 
of  Latium.  It  was  nrobably  in  this  manner  tlie  Ammonites 
oll'i-i-ed  iin  their  chiluren  to  Moloch.  The  Pelasgi  ulaim  time 
sacrificed  a  tenth  part  of  all  their  children,  in  obedience  to  an 
oracle. 

"  Tlie  Egyptians,  in  Heliopolis,  sacriticed  three  men  every 
day  to  Juno.  The  ^'partaits  and  Arcudiatu  scourged  to  death 
young  women  ;  the  latter  to  appease  the  wiath  of  liacciius ; 
the  former  to  gratify  IMana.  '1  he  Sjibian  idolaters  in  Persia, 
offered  human  victims  to  Mithras  ;  the  C're/uns  to  Jupiter;  the 
Lncc'teifwiiifins  and  Lusitaiiians,  to  iMai^s  ;  the  Leshians  Ut 
Bacchus  ;  the  Phucians  to  Diana  ;  the  Thessalians  to  Chiron. 
"The  (wauls,  equally  cruel  in  their  worship,  sacrificed 
men,  originally,  to  Eso,  and  Teutate;  but  latterly  to  Mercury, 
Apollo,  Mars,  Jupiter,  and  Minerva.  Cesar  informs  us,  that 
whenever  they  thmight  themselves  in  danger,  whether  from 
sickness,  or  after  any  considerable  defeat  in  war,  being  per- 
suaded that,  unless  life  be  given  for  life,  the  anger  of  the  gods 
can  never  be  appeased;  they  constructed  wicker  iniagi-s  of 
enormous  bulk,  whicli  they  filled  with  men,  who  were  first 
sullbcated  witli  smoke,  and  then  consumed  by  fire. — For  this 
purpose  tliey  preferred  criminals  ;  but  when  a  sufllcienl  num- 
ber of  these  could  not  be  found,  they  supplied  the  deficiency 
from  the  commuiiity  at  large. 

"The  Germans  are  said  to  have  differed  from  the  Gauls,  in 
having  no  Druids,  and  in  being  little  addicted  to  tlie  service  of 
the  altar.  Their  only  gods  wen;  the  Sun,  Vulcan,  and  the 
Moon ;  yet,  among  the  objects  of  their  wfirship,  was  Tuisco, 
their  progenitor,  and  Woden,  the  hero  of  the  north.  It  is  true 
tliat  neither  Cesar  nor  Tacitus  say  any  thing  of  their  shedding 
blood  in  sacrifice  ;  yet  the  probability  is,  that,  like  the  Saxons, 
and  other  northern  nations,  tliey  not  only  ofiered  blood,  bu'. 
took  their  choicest  victims  from  the  human  race. 

"In  Swedeti,  the  altars  of  Woden  smoked  incessantly  with 
blood;  this  flowed  most  abundantly  at  the  solemn  festivals 
celebrated  every  iiintli  yi;arat  Upsal.  Then  the  king,  attended 
by  the  senate,  and  by  all  the  great  olTicers  about  his  court, 
entered  the  temple,  which  glittered  on  all  sides  with  gold,  and 
conducted  to  the  altar  nine  slaves,  or  in  time  of  war,  nine 
captives.  These  met  the  caresses  of  the  multitude,  as  being 
about  to  avert  from  them  the  displeasure  of  the  gods,  and  then 
submitted  to  their  fate;  but  in  times  of  distress,  more  noble 
victims  hied  ;  and  it  stands  upon  record,  that  when  ,\une  their 
king  was  ill,  he  ofl'ered  up  to  Woden  his  nine  sons,  to  obtain 
the  prolongation  of  his  life. 

"The  i>aHes  had  precisely  the  same  abominable  customs. 

Every  ninth  year,  in  the  month  of  January,  they  sacrificed 

ninety-nine  men,  with  as  many  horses,  dogs,  and  cocks :  and 

I  Hacon,  king  of  Norway,  ofiere'd  his  own  son,  to  obtain  from 

I  Woden  tlic  victory  over  Harold;  with  whom  he  was  at  war. 

I      "In  Russia,  the  Slavi  worshipped  a  multitude  of  gods,  and 

j  erected  to  them  innumerable  altars.— Of  these  deities  Peroun, 

I  that  is,  the  Thunderer,  was  the  siiurenie;   and   before  his 

image  many  of  their  prisonei-s  bled.   Their  god  of  pliysic,  who 

I  also  presided  over  the  sacred  fires,  shared  with  him  ;  and  the 

1  great  rivers,  considered  as  gods,  had  their  portion  of  human 

victims,  whom  they  covered  with  their  inexorable  waves. 

I  Bill  Siulovid,  the  god  of  war,  was  the  god  in  whom  they  most 

.delighted:  to  him  tliey  presented  annually,  as  a  burnt-ofTer- 

I  ing,  three  hundred  prisoners,  each  on  his'  horse ;  and,  when 

the  whole  was  consumed  by  fire,  tlie  priests  and  people  sat 

dow-n  to  tat  and  drink,  till  they  were  drunk.     It  is  worthy  of 

remark,  that  the  residence  of  Sueiovid  was  supposed  to  be  in 

the  sun. 

"To  this  luminary,  the  Peruvians,  \ii:ic,TC  they  were  re- 
strained by  their  Inc.'is,  sacrificed  tlioir  children. 
I  ".\moiig  the  sacred  hooks  of  the  Hindoos,  the  Ramayuna 
demands  particular  attention,  because  of  its  antiquity,  the  ex- 
tent of  country  through  which  it  is  revered,  and  the  view 
wliich  it  exIiibiLs  of  the  religion,  doctrine,  mythology,  custoni-s 
and  manners  of  their  remo!-  •  pi  ogenitors. 

"In  this  we  have  a  golden  age  of  short  duration,  succeeded 
by  a  state  of  universal  wickedness  and  violence,  which  con- 
tinued till  till'  Deity,  incarnate,  slew  the  oppressors  of  tlw 
human  race,  and  thus  restored  the  reign  of  piety  and  virtue. 

"  This  poem  contains  a  description  of  the  Ushtramedha,  or 
most  solemn  sacrifice  of  the  white  horse,  instituted  by 
Swuvmbhoo,  that  is,  by  the  Self-existent-  \t  the  celebration 
of  tlu8  festival,  the  monarch,  as  the  r'^presentative  of  the 
whole  nation,  acknowledged  his  transgressions  ;  and  wheii 
the  olferiiigs  were  consumed  by  the  sacrificial  fire,  he  was 
roiisidered  as  perfectly  absolved  from  his  offences.  Then 
follows  a  particular  account  of  a  human  sacrifice,  in  which 
the  victim,  distinguished  by  filial  piety,  for  resignation  to  his 
father's  will,  and  for  purity  of  heart,  was  bound  by  the  king 
himself,  and  delivered  to  the  priest ;  but,  at  the  very  instant 
when  his  blood  was  to  have  been  shed,  this  illustrious  youth 
was,  by  miracle,  delivered;  and  the  monarch,  as  the  reward 
of  his  intended  sacrifice,  received  virtue,  prosperity,  and  fame. 
"  It  is  well  known  that  the  Brahmins  have,  in  all  ages,  had 
tlieir  Uuiuau  victims,  and  that  even  in  our  days,  tliousaoda 
63 


On  tlie  doctrine  of  election  and  reprobation         ROMANS. 


mentioned  in  the  preceding  chapter. 


have  volur>tarily  perished  under  the  wheels  of  Iheir  god 
Jaghernaut."     Totensend's  Character  of  Moses,  p.  7G. 

Though  in  the  preceding  Notes  I  have  endeavoured  to  make 
every  point  as  clear  and  plain  as  possible;  yet  it  may  be  ne- 
cessary, in  order  to  see  the  scope  of  tlie  apostle's  design 
more  distinctly,  to  take  a  general  survey  of  the  whole.  No 
man  has  written  with  more  judgment  on  this  epistle  than  Dr. 
Taylor  ;  and  from  his  notes  I  borrow  the  principal  part  of  the 
following  observations. 

The  principal  thing  that  requires  to  be  settled  in  this  chap- 
ter is,  what  kind  o(  election  and  reprobation  the  apostle  is  ar- 
guing about:  whether  election,  by  the  absolute  decree  and 
purpose  of  God,  to  eternal  life;  and  reprobation,  by  a  like 
absolute  decree,  to  eternal  misery;  or  only  election  to  the 
present  privileges  and  external  advantages  of  the  kingdom 
of  God  in  this  world  :  and  reprobation,  or  rejection,  as  it  sig- 
jjifies  the  not  being  favoured  with  those  privileges  and  ad- 
vantages. I  think  it  demonstrably  clear,  that  it  is  the  latter 
election  and  rejection  the  apostle  is  discoursing  on,  and  not 
the  former,  as  the  following  considerations  appear  to  me  to 
(demonstrate. 

J.  The  subject  of  the  apostle's  argument  is  manifestly  such 
privileges  as  ai-e  enumerated,  verses  4,  5.  icho  are  Israelites, 
to  whom  pertains  the  adoption,  &c.  From  these  privileges, 
he  supposes  the  Jews  had  fallen  or  would  fall  ;  or,  that  for  a 
long  time  they  would  be  deprived  of  the  benefit  of  them.  For 
-t  is  with  regard  to  the  loss  of  those  privileges  that  he  was  so 
much  concerned  for  his  brethren,  his  kinsmen  according  to 
the  flesh,  ver.  2,  3.  And  it  is  with  reference  to  their  being 
stripped  of  these  privileges,  that  he  vindicates  the  word  and 
righteousness  of  God,  ver.  24.  Not  as  though  the  word  of  God 
had  taken  no  effect,  or  failed,  &c.  proving  that  God  according 
tp  his  purpose  of  election,  was  free  to  confer  them  upon  any 
branch  of  Abraham's  family.  Consequently,  those  privileges 
were  the  singular  blessings  which,  by  the  purpose  of  God, 
according  to  election,  yiot  of  works,  but  of  him  that  calleth, 
were  conferred  upon  Jacob's  posterity.  But  those  privileges 
were  only  such  as  the  whole  body  of  the  Israelites  enjoyed  in 
this  world,  while  they  were  the  church  and  people  of  God  : 
and  such  privileges  as  they  might  afterward  lose ;  or  of  which 
(they  might  be  deprived.  Therefore,  the  election  of  Jacob's 
posterity  to  those  privileges  was  not  an  absolute  election  to 
eternal  life. 

II.  Agreeably  to  the  purpose  of  God  according  to  election, 
it  was  said  unto  Rebecca,  the  elder  shall  serve  the  younger, 
meaning  the  posterity  of  the  elder  and  the  younger ;  for.  Gen. 
XXV.  23.  The  Lord  said  unto  her,  Two  nations  are  in  thy 
womb,  and  two  manner  of  people  shall  be  separated  from 
thy  boicels,  mid  the  one  PBOPr.E  shall  be  stronger  than  the 
other  people;  and  the  elder  shall  serve  the  younger.  These 
are  the  words  which  signify  the  purpose  of  God  according  to 
election.  Therefore  the  election  refers  to  Jacob's  posterity,  or 
p^b  whole  nation  of  Israel.  But  all  the  nation  of  Israel  were 
not  absolutely  elected  to  eternal  life.  Therefore,  the  purpose 
of  God  according  to  election,  referred  to  temporal  and  not  to 
eternal  blessings ;  and  was  a  privilege  of  which  they  might 
be  deprived. 

411.  .\greeably  to  the  purpose  of  God  according  to  election, 
tt  was  said  to  Rebecca,  the  elder  shall  serve  the  younger :  but 
to  serve,  in  Scripture,  never  meant  to6e  eternally  damned  in 
the  world  to  come.  Consequently,  the  opposite  blessings  be- 
.RtGwed  upon  the  posterity  of  the  younger,  could  not  be  eternal 
salvation  ;  but  certain  privileges  in  this  life.  Therefore,  the 
purpose  according  to  election,  refers  to  those  privileges  ;  and 
^he  servitude  does  not  imply  everlasting  perdition. 

IV.  The  election  the  apostle  speaks  of,  is  not  of  works,  ver. 
jll.  but  of  the  mere  will  of  God,  who  calls  and  invites;  and 
;refer*  to  no  qualifications  in  the  persons  thus  elected  and 
called :  but  in  no  part  of  the  .Sacred  Writings  is  final  salvation 
said  to  be  given  to  any  who  are  not  qualified  by  holiness  to 
Receive  and  enjoy  it.  Therefore,  election  to  eternal  glory 
eannot  be  what  the  apostle  speaks  of  in  this  epistle. 

V.  The  election,  of  which  the  apostle  speaks,  took  place, 
first  in  Abraham  and  his  seed,  before  his  seed  was  born  ;  and 
then  (secluding  Ishmael  and  all  his  posterity,)  in  Isaac  and 
his  seed  before  they  were  born.  And  then  secluding  Esau 
and  all  his  posterity,  in  Jacob  and  his  seed  before  they  were 
born.  But  the  Scripture  no  where  represents  eternal  life  as 
bestowed  upon  any  family  or  race  of  men  in  this  manner. 
Therefore,  this  election  mentioned  by  the  apostle,  cannot  be 
an  election  unto  eternal  life. 

VI.  Ves.'tels  of  mercy,  ver.  23.  are  matnfesily  opposed  to  ves- 
sels of  wrath,  ver.  22.  The  vessels  of  mercy  are  the  whole 
body  of  the  Jews  and  Gentiles,  who  were  called  or  invited 
into  the  kingdom  of  God,  under  the  Gospel,  ver.  24.  conse- 
quently ;he  vessels  of  wrath,  are  the  tchole  body  of  the  unbe- 
lieving Jews.  Po  in  ver.  30,  31.  the  whole  bodij  of  believing 
Ge^itiles,  who,  according  to  God's  purpose  of  election,  Imd  at- 
tained justification,  are  opposed  to  the  whole  body  of  the  Is- 
raelites, who  came  .short  of  it.  But  men  shall  not  be  received 
into  eternal  life,  or  subjected  to  eternal  danmation,  at  the  last 
day,  in  collective  bodies  ;  but  according  as  particular  persons, 
in  those  bodies,  have  acted  well  or  iil.  Therefore,  this  elec- 
tion is  not  nfxhese  particular  bpdies  unto  eternal  life,  Ac. 

VII.  Whoever  carefully  peruses  tiiO  l.xth,  xth,  and  xith 
enapters,  will  find,  that  those  who  have  nut  believed,  chap. 
XL  31.  are^the  prese^it  rejected  J£ws  :  or  that  Israel  to  whtfai 

,?4 


blindness  hath  happened  in  part,  ver.  25.  the  same  who  fell, 
and  on  whom  God  hath  shown  severity;  ver.  22.  the  same 
with  the  natural  branches  whom  God  spared  not ;  ver.  21. 
who  were  broken  offirom  the  olive-tree;  verses  20,  19,  and  17. 
who  were   cast  away ;  ver.   15.   who  were  diminished  and 

fallen;  ver.  12.  who  had  stumbled,  ver.  11.  who  were  a  diso- 
bedient and  gainsaying  people;  chap.  x.  21.  who  being  igno- 
rant of  God's  righteousness,  went  about  to  establish  their 
own  ;  ver.  3.  because  they  sought  righteousness  not  bv  faith, 
but  as  it  were  by  the  works  of  the  law  ;  chap.  ix.  32.  and 
therefore,  had  not  attained  to  the  law  of  righteousness ;  ver.  31. 
the  same  people  spoken  of  in  all  these  places,  are  the  vessels 
of  wrath  fitted  for  destruction  ;  ver.  22.  and  the  same  for 
whom  Paul  had  great  heaviness  and  contiyiual  sorrow  of 
heart ;  ver.  2,  3.  in  short,  they  are  the  unbelieving  nation,  or 
people  of  Israel ;  and  it  is  with  regard  to  the  reprobation  or 
rejection  of  this  people  that  he  is  arguing,  and  vindicating  the 
truth,  justice,  and  wisdom,  of  God,  in  this  ninth  chapter. 

Now,  if  we  turn  back  and  review  those  three  chapters,  we 
sliall  find  that  the  apostle,  chap.  xi.  1.  heartily  desired  and 
prayed  that  those  same  rejjrobated  and  rejected  people  of  Is- 
rael might  be  saved  ;  he  aflirms  that  they  had  not  stumbled 
so  as  to  fall  finally  and  irrecoverably  ;  chap.  xi.  1 1.  that  they 
should  have  again  a  fulness ;  ver.  12.  that  they  should  be  re- 
ceived again  into  the  church  ;  ver.  15.  that  a  holiness  still  bo- 
longed  to  them;  ver.  16.  that  if  they  did  not  still  abide  in  un. 
belief,  they  should  be  graffed  into  their  own  olive-tree  again  ; 
ver.  23,  24.  that  blindness  had  happened  unto  them  only  for  a 
timej  till  the  fulness  of  the  Gentiles  be  come  in  ;  ver.  25.  and 
then  he  proves,  from  Scripture,  that  all  Israel,  all  those  na- 
tions at  present  under  blindness,  shall  be  saved ;  ver.  2(3,  27. 
that  as  touching  the  (original)  election,  they  were  still  beloved 

for  the  fathers'  the  patriarchs'  sake ;  ver.  28.  that  in  their 
case,  the  gifts  and  calling  of  God  were  without  repentance  ; 
ver.  29.  that  through  our  (the  believing  Gentiles')  mercy,  lliey 
shall  at  length  obtain  mercy,  ver.  31.  All  these  several  things 
are  spoken  of  that  Israel,  or  the  body  of  people  concerning 
whose  rejection  the  apostle  argues  in  the  ninth  chapter. 
And,  therefore,  the  rejection  which  he  there  argues  about, 
cannot  be  absolute  reprobation  to  eternal  damnation  ;  but  to 
their  being,  as  a  nation,  stripped  of  those  honours  and  privi- 
leges of  God's  peculiar  church  and  kingdom  in  this  world, 
towhich,  at  a  certain  future  period,  they  shall  again  be  re- 
stored. 

VIII.  Once  more  :  whoever  carefully  peruses  those  three 
chapters  will  find,  that  the  people  who  in  times  past  believed 
not  God,  but  have  now  obtained  mercy  through  the  unbeUcf 
of  the  JeiDS,  chap.  xi.  30.  are  the  whole  body  of  the  believing 
Gentiles  :  the  same  who  were  cut  out  of  the  olive-tree  irhich 
IS  wild  by  nature;  and  were  graffed,  contrary  to  nature, 
into  the  good  olive-tree,  ver.  24,  17.  the  ScTme  to  whom  God 
hath  shown  goodness,  ver.  22.  the  world  that  was  reconciled, 
ver.  15.  the  Gentiles  who  were  enriched  by  the  diminishing 
of  the  Jews,  ver.  12.  to  whom  salvation  came  thvous^  their 
fall,  ver.  11.  the  Gentiles  who  had  attained  to  righteousness, 
(justification,)  chap.  ix.  30.  who  had  «o?  been  God's  people, 
nor  beloved ;  but  now  were  his  people,  beloved,  and  children 
of  the  living  God,  ver.  25,  26.  even  us  whooi  he  h.atJi  called,, 
not  of  the  Jews  only,  but  also  of  the  Gentiles,  ver.  24.  who  are 
tlie  vessels  of  mercy,  on  whom  God  lias  made  known  the 
riches  of  his  glory,  ver.  23.  the  vessels  made  unto  honour, 
ver.  21.  He  speaks  of  the  same  body  of  men  in  all  these 
places  ;  namely,  of  the  believing  Gentiles,  principally,  but 
not  excluding  the  small  remnant  of  the  believing  Jews,  who 
were  incorporated  with  them.  And  it  is  this  body  of  men, 
whose  calling  and  election  he  Is  proving,  in  whose  case  the 
purpose  of  God  according  to  election  stands  good,  chap.  ix. 
U.  And,  who  are  the  children  of  the  promise  that  are 
counted  for  the  seed,  ver.  8.  these  are  the  election,  or  the 
eit'ct. 

I  Now,  concerning  this  called  or  elect  body  of  people,  or  any 
particular  person  belonging  to  this  body,  the  apostle  writi-s 
thus,  chap.  xi.  20 — 22  tvell,  because  of  unbelief,  they  (the 
Jews)  were  broken  off,  (reprobated,  rejected.)  and'lhou  stand 
est  (In  tiie  church  among  God's  called  and  elect,)  by  faith:  he 
not  high-minded,  but  fear.  For  if  God  spared  not  the  na- 
tural branches,  (the  .tews,)  take  heed  lest  he  also  spare  not 
thee,  (the  Gentiles.)  Behold  therefore  the  goodness  and  se- 
verity of  God :  on  them  (the  Jews,)  which  felt,  severity  ;  but 
towards  thee,  (believing  (Jentiles,)  goodness:  if  thou  continue 
in.  his  goodness  ;  olherivise  thou  also  shall  he  cut  off,  rejected, 
reprobated.  This  proves,  that  the  calling  and  election,  for 
which  the  apostle  is  arguing  in  the  ixth  chapter,  is  not  abso- 
lute election  unto  eternal  life,  but  to  the  present  privileges 
of  the  church;  the  honours  and  advantages  oi  God's  pecu- 
liar people;  which  election,  through  unbelief  and  niisim- 
prove  lent,  may  be  rendered  void,  and  come  to  nothing. 
Notes,  p.  330,  &c. 

From  thus  carefully  considering  the  apostle's  discourse,  and 
taking  in  his  scope  and  design,  and  weighing  the  diflTerent  ex- 
pressions he  uses,  in  connexion  w'th  the  S,:riptuie  facts  and 
Scripture  phrases  employed  in  describing  thos."  facts  ;  we  must 
be  fully  conyinced,  that  the  doctrines  of  eternal,  absolute,  un- 
conditional election  and  nprobalion,  have  no  place  here  ;  and 
tliat  nothing  but  a  pre-established  creed,  and  a  total  inattention 
to  tlie  apostle's  scope  aiid  design,  could  ever  have  induced 
men  to  bend  these  scriptures  'o  the  above  piu-poac  ;  and  thus 


St.  Paul  earnestly  desires  the CHAPTER  X. salvation  of  his  rountrymen. 

to  endeavour  to  eslablsli,  as  articles  of  fHith.doctrinPS.wliich,  I  done  the  work  of  ApoUyon  in  tlie  name  of  Christ.  If  men 
far  Uom  i^roAutmg  glory  luijiid in  the  highest,  nndpturn  and  will  inaiotnin  iIm^s.',  ami  si-cli  like,  for  Scriptural  iloctriiies 
good  will  among  men.  lirivi;  lillPiltiie  clmrch  of  (Joel  with  con-  |  docUin- s  rt()Ugi).iiit  totiie  Divine  ti.ilu'e,  it  is  but  reuBonable 
teiition,  set  every  man's  sword  against  his  brother,  and  thus  1  to  request  tiiat  it  be  do.ie  in  tlie  spirit  of  the  Gospel. 

CHAPTER  X.  ■ 

The  apostle  expresses  his  earnest  desire  for  the.  salvnifon  of  the  Jews,  1.  Having  a  zeal  for  God,  but  not  according  to 
knowledge,  they  sought  salvation  hxj  worl-s,  and  not  hyfnith  in  Christ,  2—4.  'J'he  righteousness  which  is  of  the  law, 
described,  5.  'J'hnt  trhich  is  by  faith  described  al)io.  C— 10.  f/e  that  believes  and  culls  on  the  name  of  the  Lord  .'shall  he 
saved,  11 — 13.  What  is  necessary  to  salvation— heUeviug,  hearing,  preaching,  n  dirinc  mission,  the  Gospel,  and  obe- 
dience to  its  precepts,  14—16.  Faith  comes  by  hearing,  17.  The  universal  spread  of  the  Gospel  predicted  by  the  pro- 
phets, 18 — 20.  The  in sratitude  and  disobedience  of  the  Israeliles. '21.  [A.  M.  cir.  40G2.  A.  D  cir  58.  An  Olvmn  cir 
CCIX.  2.    A  U.  C.  cir.  811.)  •      /    »"•      • 

BRETHKEN,  my  hrart's  desire  and  prayer  to  God  for  Israel  I  wise,  f  Say  not  in  thine  heart,  Who  shall  ascend  into  heaven? 
is,  that  th-'y  might  be  .savod.  ((hat  is,  to  brinj.;  Cluist  down  from  above:) 

2  For  I  boar  them  record  "  that  they  have  a  zeal  nf  God,  but  7  Or,  who  isliull  ili;.5rciiJ  into  liie  dei.'p  7  (that  is,  to  bring  up 
not  accordmg  to  kn   '\ ledge.  j  Christ  again  irom  the  dtad  J 

3  For  they  being  ignorant  of  b  God's  righteousnes.s,  and  going  ;  8  Rut  wlial  snitii  id  s  xi.f  word  is  nigh  thee,  even  in  thy 
about  to  establish  their  own  °  righte.'iusness,  have  not  submit-  .  mo'ith,  and  iii  thy  heart :  that  is,  the  word  of  faith  whicli  we 
ted  themsclvi's  unto  the  righleous.iess  of  God.  \  preach :  ' 

4  For,  *  Chri.st  is  the  end  of  tiic  law  for  righteousnc.<;s  to  every  j  9  That  •>  if  thou  shall  confess  witli  thy  mouth  the  Lord  Jesus, 
one  tliat  lielifveth.  '  and  shall  bolieve  in  iliine  heart  that  God  hath  raised  him  froui 

5  For  .Moses  describcth  the  righteousness  which  is  of  the  law,  ,  the  dead,  tnou  shall  be  saved. 

•  That  the  man  which  doeth  those  things  sliall  live  by  them,     i    10  For  witli  the  heart  man  bclieveth  unio  righteousness  ;  and 

6  But.  the  righteoasness  which  is  of  faith  speaketh  on  this  !  with  the  mouth  confession  is  made  unto  salvation. 

B  A«,i'>1.21  &S2.3.  Oni.l.H.«l4.l7.  See  Ch.9.3l.-b  Cli.  1.17.St9.30.-c  Pl.ll.3.  I  eLov.ia.S.  Neh.9.S.  Kzrlt.'/l  11.  U(,  31.  0.>l  3. 13  — f  Dcu  30  12  13— eDcu3) 
9.-d  IMall  fi  17    OV..:^  ■7>. . !  I4.-hMnlt,IO.:B.   Luke  I'i.S.   AcisS')?.  '  ' 

NOTES.— Verse  1.  My  hearVs  desire, &.c.\'f:hons\\  tlieapos-  !  tion  fortransgjcssionsulready  committed  against  it.  If  there" 
tie  knew  that  the  .lews  were  now  in  a  b-tat<;  of  rejection,  yet  i  fore  there  wa.<:  not  such  a  provision  as  is  made  by  the  deatii  of 
he  knew  also,  that  they  were  in  this  slate  through  their  own  i  Oirist,  no  soul  could  be  saved. 

obstinacy  ;  and  that  God  was  still  waiting  to  be  gracious ;  and  6.  Hut  the  rie;htefjusness  wlUch  is  of  faith]  As  it  is  most  evi- 
consequently,  lliat  they  nrglit  still  repeul  and  turn  to  hiin.  dent,  lliat  there  can  be  no  juslificat'oh  by  works,  as  all  are  sin- 
Of  his  concern  for  llieir  salvation,  he  liad  already  given  am-  \ful,A\\A  all  in  nguilly  state;  if  God  will  grantsalvation  alall, 
pie  proof,  when  he  was  willing  to  become  a  sacrilice  for  their  it  must  he  by  jaiih  :  but  faith  must  have  an  ol>ject  and  a  rea- 
welfare,  see  chap.  ix.  3.  ,  son,  for  its  exercise— tlie  o'>ltcl  is  Je.-sus  Christ — the  reason  is 

2.  They  have  a  zeal  of  God]  They  believe  their  law  to  have     the  infiniie  nicril  of  his  passion  and  death. 

come  immediately  from  God  liimself;  and  are  jealous  of  its  Who  shall  iLscend  into  beaten,  &c.]  As  Christ  is  the  end  of 
glory  and  excellence:  they  conscientiously  observe  its  rites  i  the  law  for  justification,  to  every  one  that  believes  ;  noobser- 
and  ceremonies  ;  but  they  dj  not  consider  tiie  object  and  end  j  vance  of  the  law  can  procure  tiiis  Christ.  U7io,  by  the  per- 
of  those  riles.  They  sin  more  thrnugh  ignorance  than  malice  ;  formaiice  of  tlip  liav  can  In-ing  Christ  down  from  heaven  f  or 
and  this  pleads  in  theirexcuse.  By  this  fine  apol  jgy  forthein,  i  when  brought  down,  and  crucilied  and  burled,  as  a  sacrifice 
the  apostle  prepares  iheui  f>r  the  hai-sher  trutlis  which  he  was  ,  for  sin,  who  can  bring  hiin  up  again  from  the  dead  7  And 
about  to  deliver.  both  hi.*  death  and  resurrection  are  essenliiilly  necessary  fur 

3.  For — being  ignorant  of  God's  righteousness]  Not  kn-nv-  the  s  ilvation  of  a  lo.st  world.  Or,  the  sense  of  the  apostle  may 
ing  God's  method  of  saving  sinners,  which  is  t!ie  only  proper  j  be  this:  they  who  will  not  believe  in  Christ  crucified,  must  In 
and  efficient  method  :  attd  going  abou:  to  estahUsh  their  own  '  efi'ect  be  seeking  another  Messiah  to  come  down  from  heaven 
righteousness;  seeking  to  procure  their  salvation  by  means  with  a  ditferent  revelation;  or  they  who  will  not  credit  the 
of  their  own  contriving:  they  have  not  submitted ;  they  have  j  doctrine  th.'.t  we  preach  concerning  his  resurrection,  seem  in 
not  bowed  to  the  determinations  of  the  Most  High,  rel.itive  to  j  effect  to  say,  Christ  yet  remains  to  be  raised  from  the  dead, 
his  modeofsavingmankind,  viz.  through  faith  in  .lesns  Christ,  |  and  reign  over  the  Jews  as  a  mighty  secular  sovereign; 
as  the  only  available  sacrifice  for  sin  ;  the  end  to  whicli  the  i  subjecting  the  Gentile  world  to  the  sway  of  his  righteous 
law  pointed.  i  sceptre. 

4.  Fbr,  Christ  is  the  end  of  the  law]  Where  the  law  ends,  |  8.  But  what  saith  it )  The  word  is  nigh  thee]  There  Is  no 
Christ  begins.  The  law  ends  with  representative  sacrifices  ;  occasion  to  seek  high  or  low  for  the  saving  power  ;  the  wnri 
Christ  begins  with  the  real  offering.  The  law  is  our  schoid-  of  reconcihation  is  nigh.  The  way  of  sahatiou  is  now  both 
master  to  lead  us  to  Christ ;  it  cannot  save,  but  it  leaves  us  at  plain  and  easy.  The  law  is  magnified  and  niide  honourable 
His  door,  where  alone  salvation  is  to  be  found.  Christ,  as  an  ,  by  the  dteath  of  Christ ;  and  the  doctrine  of  laith  in  his  death 
atoning  sacrifice  for  sin,  was  the  grand  Object  of  the  whole  and  resurrection  is  fully  proclaimed,  and  amply  proved  lo  be 
sacrifici  il  code  of  Moses  ;  his  pas.sion  and  death  were  the  fnl-  |  efl>ctnal  to  the  purpose  for  which  it  was  revealed.  By  the 
fllment  nf  its  great  object  and  design,  separate  this  sacrificial  ,  jirea-liingof  the  (iospel,  the  doctrine  of  salvation  is  m'^Athee, 
death  of  Christ  from  the  law,  and  tiic  law  has  no  meaning:  for  and  the  saving  inJiuence  :s  at  hand;  it  Is  iti  Ihy  month,  easy 
it  is  impossible  that  the  blonl  nf  bulls  and  so:ils  shculd  take  to  be  imde:-«tood,  easy  to  be  pnfessed ;  and  in  //).'/  heart,  if 
away  sins:  wherefore  the  Messiaii  is  repiesf-ntMl  as  saying,  tho>i  art  up.-ight  before  (.'ml,  sincerely  desiring  to  be  saved  on 
Sacrifice  and  offering  llion  ilid.st  not  di'sire ;  burnl-ofl'erivg  his  own  ITius,  nut  striving  to  establish  thy  own  method  of 
and  sin-iiffering  lliou  hnst  not  re'/uircl ;  then  said  I,  Lo,  /  i  ju.^tific.iton  by  the  law,  wliich  must  tor  ever  be  inelfectual, 
come  to  doihy  will ;  a  body  bust  thou  preparpdme,  Ps.il.  xl.  C.  '  but  submitting  to  the  method  of  justification  which  God  has 
7.  Ileb  .\.  4—10.  which  proves,  tliat  God  never  designed  that  '  devised. 

the  sacrifices  of  tlie  law  should  be  considered  the  afoneme'il  \      9.  Thai  if  thou  shall  confess,  Ac]  Acknowledge  the  Lord 

for  sin  ;  but  a  type  or  representative  of  that  atonement ;  and  Jesus  Christ  as  the  only  .Sjiviour.     Believe  in  thy  heart  that  he 

that  THE  atonement  was  liie  .sacrifice  odered  by  Christ.   Thus  who  died  for  thy  offences,  hits  been  raised  for  thy  jiistifica- 

he  was  the  e.sd  of  the  low,  in  respect  to  its  .lacrifnes.  And  as  tion  ;  and  d-pend  solely  on  him  for  that  justification,  and  thou 
sacrifices  were  oll'en'd  merely  to  procure  pardon  of  sin,  riglite.  '  sbult  fe  ■■^ared. 

ousness,  or  jusiiiii-uiion  ;  ChhtM  i>;  the  end  of  the  law  for  this  10.  Fo>-  with  the  heart  man  beliercth.  ^c]  And  be  sincere 
justification  to  every  one  that  belierelh  on  him,  as  dying  for  '  In  tiiis :  for  with  the  heart,  duly  a("ected  with  a  sinse  of  guilt, 

their  ofli'nres,  and  rising  again  f'jr  Ilieir  justification,  having  and  of  tlie  sumci.'ncy  of  thesac'rifice  which  Christliasfitrured  ; 

made  pence  thnaig'i  llie  lilo  id  of  l.is  cross.     Theiefore,  eve: y  man  he'ieoeth  unto  righteousness,  bclieveth  to  receive  justi- 

Jew  who  rejected  Christ,  r  J'Cled  s  Ivatam,  and  tliat  very  sal-  fication  ;  for  this  is  the  proper  meanuig  of  ihe  term  here,  and 

vation  which  the   law  witnessed  ;ind  required;   and  which  in  many  other  part.s  of  tl'.is  epistle;  and  irith  Ihe  mouth  con- 

conld  not  be  hail  Init  through  Christ  alone.  fession  is  made  unto  snlvalion.     He  who  believes  aright  In 

5.  For  Mo!ies  de-nribeth  the  righteu  isness  which  is  of  the  Chr;sl  Jesus,  will  receive  such  a  full  conviction  of  the  tnith, 
law]  The  place  to  whicli  the  ap;'Stle  r-fc'?,  sf  ms  to  be  l.evit.  a:-d  such  an  evidence  of  his  redenjjtion,  that  his  month  will 
xviii.  5.  Ye  shall  therefore  keep  my  .<lwites  and  my  judg-  boldly  ronfe.^*  his  ohlig  itiou  to  his  Redeemer,  and  tlie  blessed 
ments  ;  which  if  a  man  do,  he  shall  Hrt-  i-i  thf  ,i.  Thexc  words  persuiLsioii  he  has  of  the  remission  of  all  his  sin.?,  through  the 
seem  to  be  spoken  in  anew  r  to  an  o!>je^l!on  win  .h  uiistiit  be  blood  of  the  cross.  One  trandobjoitof  the  apostle  is  toshow 
made  by  a  .lew.— 'Didiiot  Mosesgiveus  a  law.  lhiMib.«"!vance  the  simplicity  of  the  (Jospel  srheme  of  salvation;  and  at  the 
of  which  Would  sccureonr  salvi.tinn  1"  r'uch  a  Ijw  .Moses  un-  same  inne,  its  grc:it  efficacy.  Ii  is  simp'c,  and  very  unlike  the 
doubtedly  gave,  and  t'.ai   law  prou''i!es  Tfe  to  th'ise  who  per-  law,  whicnwas  full  of  rites,  ordinances,  ceremonies,  &c.  each 

.  form  its  pi^ecepts  :  but,  who  can  plead  for  life  on  this  uaouiid,  of  v/hicli  required  to  he  perfectly  I'ulfilled  :  a;id  yet,  after  aU; 

who  rejects  that  Clirist  wiio  is  the  end  of  the  law?     No  'nan  even  those  who  had  the  ntmo<;t  zeal  for  (."od,  and,  as  consci- 

ever  did,  nor  ever  can  fulfil  that  law,  sj  as  tn  nifiil  snlv:iiion  en'io  isly  as  possible,  nbserved  all  the  precepts  of  the  I'iW,  had 

ty  the  perfo.-inance  of  U  ;  for,  as  v.\\  have  sinned  and  loi'.ie  nui  aitai'npd  t"  ji'stUcjIion,  nor  luace  of  cwscience.  Wliereas 

short  of  the  glory  of  f:od;  they  are  all  un  I'-r  l!ie  cui-»e  of  (he  both  Jews  and  Gentib^  who  h-id  believed  on  the  Lord  Jesus, 

law,  which  snys,  Curncd  is  eren/  ove  who  routimielh  not  in  according  to  t)ie  simple declar.'.tionsof  the  Gospel,  were  freely 

a//  the  things  ih-itare  wrillenin'the  boo'coftlie  'aw  tndol!:em,  jusCfled  from  nil  things  from  which  they  could  not  be  justified 

DeuU  xxvii.  26.  Gal.  ill.  10.  therefore  by  tlie  deeds  of  tins  law  by  the  luw  of  Moses  :  and  thev  had  the  witness iu themselves, 

none  can  be  justified  ;  because  all  are  in  a  btate  of  condemna-  i  that  they  were  passed  from  death  to  life. 

Vot.VI.                       I  65 


Tke  things  which  are 


ROMANS. 


necessary  to  saltation. 


11  Foi-  the  Scripture  saith,  •  Whosoever  believeth  on  hiin  I  15  And  how  shall  they  preach,  except  they  be  sent  1  as  it  is 
shall  not  be  ashained.  wrilteii,  «  ilow  brautiful  are  the  {nel  of  tiiem  that  preach  the 

12  For  •■  there  is  no  difference  bft-.ve? n   the  Jew  and  the  '  gospel  of  p-^ace,  and  bring  glad  tidings  of  good  things  I 
Greek  :  for  '  the  same  Lord  over  all  ""is  rich  unto  all  that  call  I    16  But '  they  have  not  all  ob°ved  the  gospel.    For,  Esaias 
upon  him.  I  saitii,  •  I,oril,  who  hath  believed  '  our  "  report  ? 

13  "  For  whosoever  shall  call  "  upon  the  name  of  the  lx)rd  .  17  ^o  then,  faith  coineth  by  liearing,  and  hearing  by  the  word 
shall  be  saved.  ]  "^  '•''^"'■ 

14  How  then  shall  they  call  on  him,  in  whom  they  have  not  18  But  I  say,  Have  they  not  heard  f  Yes,  verily,  >•  their  sound 
believ'd  ">  and  how  sliall  they  believe  in  him,  of  whom  they  went  into  all  the  earth,  "and  their  words  unto  the  ends  of  the 
have  not  heard  ■?  and  how  shall  they  hear  p  without  a  preacher?    world. 

i  Is«  a  la  t43  ■«.  .Iei.17.7.  Chop  9.33.— k  Ohap.aaJ  Acta  15  9.  Gal.SaS.—  q  Tsa.W  7.  Neh  1.15— r  Chap.3  3.  Heb.4.2.— «  ls&  63  1.  John  12.38. -i  Or.  Ihe 
I  AclB  10  is  '  Chapter  3  29.  I  Tiin.iS.— m  Eph.l.7.&2.4,  7.-11  Joel  2.  3a.  Acts  howimc  of  us  -u  Or,  pre3/-Jimj.-v  Psalm  19,4.  M««.S).U.&a8.19.  Mark  16.15. 
p  oi_nAi:is9.  14,— u  Tit.  1.3.  Col.  1.6,ii.— w  See  1  Kin 


11.  For  t/ie  scripture  saith]  And  howsoever  the  Jews  may 
despise  thisOospel,  because  it  comes  not  untothein  with  pomp 
and  ceremony  :  it  puts  thijee  who  receive  it  into  possession  of 
every  hefiveiily  blessi.in  :  and  this  is  ac:ordi'igto  tlie  po.=;itive 
declarations  oi' the  prophets  ;  for  it  is  written,  Isaiah  xxvili. 
16.  xli.x.  23.  Vi^osoever  believetkon  him  shall  notbe  ushamed  : 
He  shall  neither  be  disappointed  -if  his  hojie,  nor  ashamed  of 
his  confidence;  because  he  has  that /«i7'!  lohich  is  the  evi- 
dence  of  things  not  seen,  the  subsistence  of  things  hoped  for, 
Heb.  xi.  1.    ^*ee  note  on  ch.vp.  i,  16. 

12.  For  there  is  no  difference  between  the  Jew  and  the 
Oreeli]  All  are  equally  welcoine  to  tliis  salvJition.  Here  the 
Jew  has  no  exclusive  privilege:  and,  from  this,  the  fJreek  is 
not  rejected.  One  simple  way  of  being  saved,  is  proposed  to 
all,  viz.  faith  in  tlie  Lord  J'^sus  C:irist,  because  he  is  the  same 
Lord  who  has  made  all,  and  governs  all ;  and  is  rich  in  mercy 
to  all  that  call  upon  him. 

13.  For  whosoever  skill  call,  &c.]  Nor  shall  any  one  who 
heai-s  this  doctrine  of  salvation,  aad  credits  it  as  he  is  com- 
manded, be  permitted  to  pray  or  supplicate  the  throne  of 

frace  in  vain  :  for  tlie  prophet  -loel  hath  declared,  chap.  ii. 
2.  tehosoever  skaU  call  upon,  invoke  the  7iame  of  the  Lord 
Jesus  Christ,  the  Saviour  of  sinners,  shall  be  saved:  shall 
have  his  gu'lt  pard  jned,  his  h»art  purified  :  ;md.  if  he  abide. 
in  the  faith,  rooted  and  gi-oundod  in  hi:n,  s'lowing  forth  the  1 
virtues  of  him  who  has  called  him  out  of  darkness  into  his 
marvellous  light;  he  shall  be  saved  with  all  tlie  povver  of  an  1 
eternal  life. 

"  Believing  in  Christ,  or  God,  ver.  11.  and  calling  upon 
God,  ver.  12,  13,  14.  are,  in  effect,  tlie  same  thin^' :  us  calling 
upon  God,  necessarily  connects  and  supposes  faith  in  iiini ; 
and  he  who  duly  br^Iieves  in  Christ,  has  such  a  sense  of  his 
dependance  upon  divine  grace,  that  he  looks  unto  God,  and 
trusts  in  his  power  and  goodness  alone  for  h:ippiiiess  :  which  \ 
is  the  true  religion  of  the  Gospel."     Dr.  Taylor.  i 

It  is  evident,  that  St,  Paul  vmderstood  the  text  of  Joel,  as  re- 
lating  to  our  blessed  Lord  ;   and,  therefore,  his  word  ki'.oi  jj, 
must  answer  to  the  prophet's  word  run"'  Yehovah;  which  is 
no  mean  proof  of  the  Godhead  of  Jasus  Christ.     If  the  t'^xt  . 
be  translated.   Whosoever  shall  invoke  in   the  name  of  tlie  ' 
Lord,  wiiich  translation  nini  t3'i:'3  Nip''  yikra  ba-shsm  Yeho-  I 
Taf^,  will  certainly  bear;  yet  still  the  terra  Yeh'jvih,  the  in-  • 
communicable  name,  is  siven  to  Clirist ;  because,  invoking  in 
the  name  signifies  soliciting  one  in  the  name,  or  on  the  ac- 
count of  another.     He  who  Is  invoked,  is  God:  He,  in  whase 
name  he  is  invoked,  is  Jesus  f^HnisT,  who  is  here  called  Ye- 
hovali.    He  who  asks  mercy  f-o)ii  God,  in  the  name,  and  for 
the  sake  of  Jesus  Chkist,  shall  get  his  soul  saved 

14.  Hov),  t/ten,  sliaH  they  call  on  Him]  As  the  apostle  had 
laid  so  much  stress  on  believing,  in  order  to  salvation  ;  and  as  I 
this  doctrine,  without  farther  explanation,  might  be  niisun-  I 
dcrstood,  it  was  necessary  to  show  how  this  faitli  was  produ- 
ced: and,  therefore,  he  lays  the  wh  de  doctrine  down  in  a  i 
beautifully  gr.aduatcd  order:— 1.  There  can  be  no  salvation 
without  the  Gospel:  a  dispensition  of  mercy  and  grace  from  ' 
God  alone,  here  called,  ver.  15.  The  Gospel  of  peace  ;  g'a<l  i 
tidings  of  good  tilings.  2.  This  must  be  preached,  pro- 
claimed in  the  world  for  the  obedience  of  faith.  3  None  can 
effectually  preach  this,  unle.ss  he  have  a  divine  7nission  ;  for 
how  shall  they  preach,  unless  they  be  sent,  ver.  15.  The 
matter  must  come  from  God  ;  and,  Ihe  person  who  proclaims 
it,  must  have  b.ith  authoriti/  and  unction  from  on  high.  4. 
This  divinely  commissioned  person,  must  be  heard:  it  is  the 
duty  of  all  to  whom  this  message  of  .salvation  is  sent,  to  hear 
it  with  the  deepest  reverence  and  attention.  5  What  is /(e«rrf, 
must  be  credited :  for  tliey  wlio  do  not  believe  the  Gospel,  as 
the  record  which  God  has  given  of  his  Son,  cannot  be  skived, 
verse  14.  6.  Those  who  believe,  must  invoke  God,  bv  Christ, 
which  they  cannot  do,  unless  they  believe  in  him ;  aiid  in  this 
way  alone,  they  are  to  expect  salvation.  P?  ofessing  vi  believe 
in  Christ,  without  earnest  importnua'e  prayer  for  Balv.^.tioa, 
can  save  no  man.  All  these  things  tlie  apostle  lays  down  as  es- 
sentially necessary  :  and  they  all  follow  from  this  grand  pro- 
position, Wliosoever  shall  call  upon  the  nmne  of  Ihe  Lord, 
shall  be  saved.  But,  says  the  apostle,  ffow  slia't  they  cat l 
upon  him  in  whom  they' have  not  helieced?  A'ld  how  shall 
they  BELIEVE  in  him,  of  whom  they  have  not  heard  7  And  how 
shall  they  heak,  without  a  prewhc?  And  how  sha'l  they 
PREACH,  except  they  besent?  And  with  what  message,  which 
can  bring  salvation,  can  they  be  sent,  but  with  tlie  gospet.  op 
PEACE,  the  GLAD  TioiNGs  OP  1300D  THINGS.  When,  tli'Tefore, 
K^^'^  ]^fi''st,  A  proper  message;  2dly,  A  proper  messbnger; 
iBd  h  K^^  message  preached, proclaimed, or  piop.'rly  deliver- 
*S»  '>y  nim ;  4tlily,  The  proclamation  properly  ubard,  and  at- 

66 


I  tentively  considered  by  the  people;  5thly.  The  message  which 
they  have  heard,  conscientiously  believed  ;  6thly,  The  name 
I  of  the  Lo -d  .lesus,  by  wlioni  alone  this  salvation  is  provided, 
most  fervently  invoked;  then,  7thly,  Salvation,  or  redemption 
I  from  sin  and  misery,  and  the  enjoyment  of  peace  and  liappi- 
'  nej?s,  will  be  the  result  of  such  calling,  believing,  hearing, 
]  preucliing,  sending,  and  message  sent : — and  thus,  the  doc- 
trine of  salvation,  by  grace,   tluough  faith,  is  guarded  from 
abuse. 
I      15.  fTow  beautiful  are  the  feet  of  them  that  preach]  Dr. 
'  Tay'or  remarks  on  this  quotutitm,  which  is  taken  from  Isaiah 
!  lii.  7.  th  u  "feci  are  variously  used  in  Scripture;  and  some- 
I  times  have  respect  to  things  i/iternal  and  spiritual.     For,  as 
the  life  of  man,  and  the  pi-acticeof  piety,  is  compared  to  walk- 
I  mg,  Psa.  i.  1.  so  \ns  f'eet  may  signify  tiie  principles  on  which 
'  he  acts,    and   the   dispositions   of  his   inind.      Eccles.  v.  1. 
'<  Keep  thy  foot  when  thou  goest  to  the  house  of  God.    Agreea- 
bly to  this,  the  feet  of  tlie  messengers  in  Isaiah,  and  of  the 
apostles  in  this  verse,  may  signify  the  validity  of  their  mis- 
I  sio't,  the  autliority  upon  which  they  acted ;  and  any  character 
j  or  qualifications  with  which  they  were  invested." 

16.  But  they  hare  not  all  obeyed  the  Gospel]  Tliis  seems  to 
be  the  objection  of  a  Jew  :  as  if  he  liad  saiil,  A  divine  mission 
would  be  altended  with  success ;  whereas  there  are  numbers 
vvlio  pMy  no  attention  to  the  glad  tidings  you  preach.  To  this 
the  apostle  answers,  that  the  Spirit  of  God  by  Isaiah,  chap.  liii. 
1.  foretold  it  would  be  so,  even  in  the  case  of  the  Jews  them- 
selves, when  he  said.  Lord, leho hathbeliered our  report?  For, 
altliou,gh  God  brings  the  message  of  salvation  to  men,  he  does 
not  oblige  them  to  embrace  it.  It  is  proposed  to  their  under- 
standing and  conscience  ;  but  it  does  not  become  the  means  of 
salvation  unless  it  be  affectionately  credited. 

17.  So  then,faith  comttli  by  hearing]  Preacliing  the  Gospel 
is  the  ordinary  means  of  salvation  ;  faith  in  Christ  is  the  re- 
sult of  hearing  the  leord,  the  doctrine  of  God  preached.  Preach- 
ing, God  sends;  if  heard  attentively,  faith  will  be  produced: 
and  if  they  believe  the  report,  the  arm  of  the  Lord  will  be  re- 
vealed in  their  salvation. 

18.  But  I  say,  Have  they  not  heard?]  But  to  return  to  the 
objection  ;  you  say,  they  have  not  all  believed  :  I  ask,  have 
they  not  all  heard  7  Have  not  the  means  of  salvation  been 
])liiced  within  tlie  reacli  of  every  Jew  in  Palestine  ;  and  within 
the  r 'ach  of  all  those  who  sojourn  in  the  different  Gentile 
countries  where  we  have  preachi^d  the  Gospel ;  as  well  to  the 
Jews  as  to  the  Gentiles  themselves  "!  Yes  ;  for  we  may  say  of 
the  preaching  of  the  <5ospcl,  what  the  Psalmist  has  said  (Psal. 
xix.  2,  3.)  of  the  heavenly  bodies  ;  Their  sound  went  into  all 
the  earth,  and  their  iDords  unto  the  end  of  the  world.  As  the 
celestial  luminaries  hive  given  testimony  of  the  eternal  power 
anil  Godiiead  of  the  Deity  to  ttie  habitable  world ;  the  Gospel 
of  Christ  lias  borne  testiraoiiy  to  his  eternal  goodness  and 
mercy,  to  all  the  land  of  Palestine;  and  to  the  whole  Roman 
empire.  There  is  not  a  part  of  the  Promised  Land  in  which 
these  glad  t'ding=!  liave  not  been  preached  ;  and  there  is 
scarcely  a  pi  ice  in  the  Roman  empire  in  which  the  doctrine 
of  Christ  crucified  has  not  been  heard :  if,  therefore,  the  Jews 
and  Gentiles  have  not  believed,  the  fault  is  entirely  their  own  ; 
as  God  has  amply  furnished  them  with  the  means  of  faith  and 
of  salvation. 

In  Psalm  xix.  4.  the  Psalmist  has  Dip  kavam,  their  tine, 
which  the  Septuugint,  and  the  apostle  who  quotes  from  them, 
rentiers,  (j>B>yyoi,  sound:  ami  hence,  some  have  thought  that 
Ihe  word  in  the  Psalm  was  originally  oh'ip  kolam,  their  roice. 
But  t'lat  ip  knv,  is  u.«ed  for  word  or  speech,  is  sufficiently  evi- 
dent from  Isaiah  xxviii,  10.  line  upon  line,  precept  upon  pre- 
cept, &c.  wliereip  is  analogous  to  word,  or  direction.  It  is 
very  remarkable  that  these  words  of  David,  quoted  by  St. 
Piiil,  are  mentioned  in  Sohnr  Genes,  fol.  9.  where  it  is  said 
pSo  Ji^^N  Nn>it'a  >T3i>  Abdey  ynashicha.  einun  millin — "  These 
words  are  the  servants  of  the  Messiah,  and  me  isure  out  both 
tlie  things  above  and  thethings  beneath."  To  this  notion  of 
theiu  the  apostle  mav  refer  in  his  use  of  them  in  this  place; 
Eind  to  a  Jew  the  appHcation  would  be  legitimate, 

19.  Rut  I  say,  did  ^'Ol  Israel  know?]  You  object  to  this 
preaching  amo:ig  the  ff*'n.^''es;— but  is  not  this  according  to 
tlie  positive  declan^tion  of  God  ?  He,  foreseeing  your  unbelief 
and  rebellion,  said  by  Moses,  Deut,  xxxii.  21.  / will  provoke 
you  to  jealousy  by  tnem  that  are  7io  people,  and  by  a  foolish 
na'inn  I  will  anger  you.  As  you  have  provoked  me  to  jea- 
lousy, with  worshipping  those,  that  are  no  gods  ;  I  will  pro- 
vokt'  you  to  jealousy  by  those  which  are  no  people.  This 
most  evidently  refers  to  the  calling  or  i muling  of  the  Gen- 
tile,s  to  partake  of  the  benefits  of  the  Gospel :  and  plainly 
predicts  the  envy  and  .rage  which  would  be  excited  in  the 


Israel  L  vcithcr  wliolly 


CHAPTER  XI. 


nor  finally  rejected 


19  But  I  say,  Did  not  Israel  know  ?  First,  IMoscs  saith,  *  I  will 
pnivoke  y<m  to  ji^aloiisy  by  thfin  that  are  no  pe^ijle,  and  by  a 
^  foolisli  nation  1  will  anjrer  yon. 

20  but  Esaias  is  very  l)jld,  and  saith,  '  I  was  found  of  them 

I  n«u  S;  at.  Ch.ll.ll.-y  Til  :. .-. 


Jews,  in  consequence  of  those  olFers  of  mercy  made  to  Itie 
Gentiles. 

20.  lint  Esaias,  (the  Greek  orlhograpliy  for  laainli,)  is  xfry 
hold]  fpcaks  out  in  the  fullest  manner  mid  plainc.-:!  Ian- 
IjiiMSP,  chap.  Ixv.  1.  noiwithslandin!;  the  dangertowhir.h  such 
a  declaration  exposed  him.  among  a  crooked,  and  perverse, 
and  dangerous  people :  /  wa^  fun  ml  uj'  them  that  sought  me 
not;  I  i)nt  my  salvation  in  the  way  of  those  (the  (Jentiles) 
who  were  not  seekiai;  for  it,  and  knew  nothing  of  it.  thus, 
the  Gentiles  irkieh  fotlinn"/.  not  after  righteousness,  /tare 
nttniiied  to  the  law  of  rii^'hleoiisuess,  chap.  ix.  'M.  and  they 
have  found  tliat  redemption  which  the  Jews  h<;ve  rejected. 

21.  Bat  to  I.-irael  he  snilh]  In  the  very  next  verse,  (Isa.  chap. 
Ixv.  2.)  AIL  day  long,  I  hure  stretched  forth  my  hinds,  mani- 
festim;  tlie  utmost  readiD'Ss  and  w.llin»iie!»s  to  sa'herthem 
altogether  under  my  prite.tin.;  care;  but  /  istre.'chcd  Jorth 
my  hands  in  vain,  for  they  a;-e  a  disobedient  and  gainsay- 
ing people.  Thov  not  only  disobey  my  cnnunnnd,  but  they 
gainsay  anil  coiitnidict  my  pr.iph-'Is.  Thus  tiie  np,^,^tle  p  ovas, 
in  answer  to  the  objections  made  ver.  lo  that  the  ivfili'lity  of 
the  Je\vs  was  tlnj  elVect  of  their  own  v'":tiii(irij.  .\nd  the  op- 
positioo  which  thev  ipc  now  making  to  the  fJospel,  w:is  ."ore. 
told  and  deplored  ?00  years  before :  and  that  their  opposition, 
far  from  being  a  proof  of  t'.ie  insufliciency  of  the  f.'ospel, 
proved  that  thi.'^wa.slhe  grand  melius  wliichGod  !j;id  provided 
for  their  salvation  ;  and  having  rcyecled  this,  they  could  ex- 
pect no  other.  And  this  gives  the  i'postle  opportunity  lo 
sneak  largely  concerning  their  rejection  in  the  following 
cnapter. 

I.  Ill  the  preceding  chapter  are  several  quotations  from  the  t 
Late,    the    Prophets,  and  the   Psalms ;   and  ius  Ihi  apostle  ' 
seems  to  lake  them  with  ciinsiderablc  l.ititude  of  m  'anisg,  it 
has  bee  i  thought  that  he  only  uses  I  heir  irurds,  as  be  rig  wll  ' 
calculated  to  express  his  sen.ie  :  without  payii.gauy  iti'-niion 
to  lheiror/>/)iai  import.     This  principle  is  loo  lax,  to  be  iutro-  j 
duced  in  such  solemn  circunisUuices.     Dr.  Taylor  has  miidi; 
some  judicious  and  useful  distinctions  here.     After  observing 
that,  if  we  allow  this  principle,  no  arguiueut  c  :n  be  built  <m  i 
any  of  the  apostle's  quotations;  and  that  it  must  have  been 
an  indilTerent  thing  with  him,  whether  he  did  or  did  not  un-  | 
derstand  the  .-'criplure;  as,  on  this  supposition,  they  would  | 
serve  him  as  well  without,  as  with  the  true  mnaning :  he  adds, 
the  apostle  was  a  strict  and  cl  )se  quoter  of  the  rScriptures  : 
but  he  did  not  always  quote  them  in  the  same  manner,  or  t"or 
the  same  purpose. 

Sometimes  his  intention  goes  no  fartliertlinnusingthesnme 
strong  expression,  as  being  equally  appl^cjible  to  l:ie  ))oiiit  in 
hand.  >y),  veises  6,  7,  and  ?,  of  t!\is  chapter,  he  uses  the  woi'ds 
of  Moses,  not  lo  prove  May  tiling;  nor,  as  if  he  thought  Moses 
spoke  of  the  same  suhj'cl;  but  only  a5  int'inating,  that  the 
strong  and  lively  expressions  which  M.'S'-s  used  concerning 
the  doctrine  he  iaiighl,  were  equally  applicable  Vi  the  faith  of 
the  Gospel.    So  in  tiie  same  manner,  verec  IS.  he  quotes  Psal. 

CHAPTL.R    XI, 

God  has  not  universally  nor  finally  rejected  Israe' ;  nor  a-e  thiy  all  at  nreseni  rejecters  of  the  Gospel,  for  there  is  a  r-m- 
naiit  of  true  lielii-rers  now,  ns  there  wai  in  the  days  of  the  f>rup!,et  Elijah.  1  —5.  'I'hes'e  have  tnibraceil  the  Gosjiel,  aitd 
are  sared  hy  grace,  ar.d  'fit  liy  the  worii«  <>/  the  .'i;w.  (3.  'I'iie  lioly  of  the  I  rae'itei  hating  rejected  this,  are  blinded,  or. 
cording  to  the  proplietic  declaration  of  Durld,  7—10.  But  they  have  not  stum' led,  sous  to  'le  dually  rejected  ;  but  through 
their  fall,  salvation  i>  cowic  tj  the  Gentilei,  U— 14.  There  is  hope  of  their  restoration,  and  that  the  nation  shall  yet  he- 
come  a  holy  people,  15,  10.  The  converted  Ger  tiles  must  not  e.vult  o»er  the  faHen  Jkids  ;  Ike  latter  har  in  g  fallen  hy 
unlielief  the  fornier  stand  hy  faith,  17 — 20.  Tlic  Jews,  the  naUiral  branches,  {cere  broken  offfroin  the  true  olire;  and 
the  Gentiles  having  been  grafted  in  their  p'ace,  must  walk  uprightly,  else  they  also  shall  be  cut  off,  21,  22.  The  Jews, 
if  they  abide  not  in  unbelief,  shall  be  again  grafted  in  ;  and  when  lhefulne-.s  of  the  Gentiles  is  come  in,  the  great  Deli- 
rerer  shall  turn  away  ungodliness fron^  Jacob,  according  to  the  covenant  of  God,  23 — 27  for  the  sake  nj  their  fore- 
fathers, God  lores  them,  and  icill  again  call  them,  and  eo.ninunicate  His  gifts'to  them,  28,  29.  Tlie  Gospel  shall  be  again 
sent  to  them,  as  it  ha-^  now  been  sent  to  the  Gfntiles,  30—32.  This  procedure  is  according  to  the  i-nmensily  of  the  wis- 
dom, knowledge,  and  unsearchable  judgments  of  God,  w'lo  is  the  Creator,  Preserver,  and  Governor  of  all  things,  and 
to  who:r,  all  adoration  is  due,  3;5— 36.     [A.  M  cir.  40G2.     A.  D.  cir.  .jS.     An.  Olymp.  cir.  CCIX.  2.     A.  V.  C.  cir.  811.) 


ihac .sought  me  not ;  I  was  made  manifest  unto  them  that  asked 
not  after  me. 

21  l!ut  10  Israel  he  saith,  '  All  day  long  I  have  stretched  forth 
my  hands  unto  a  di.iobodient  ai.d  gainsaying  people. 

«  Is.  .; .  1.     Cll.9  311.  -11  !  «a.  ?  -i. 

xix.  4.  thoug'i  il  'S  likiily.  (:  ee  tiie  note  in  tli.'t  place,)  thai 
those  expre.-^i-ioiiS  were  US"  d  by  the  ancient  Jews  in  applica- 
tion lo  the  Messiah,  as  the  apretle  applif^s  them.  2.  Sometimes 
th.'  d-sign  ol  the  quoUilion  is  only  lo  show  that  the  cases  are 
parallel :  or,  that  what  happened  in  his  limes  corresponded 
with  what  happened  in  former  days,  r^o  chap.  ii.  24. — viii.  36. 
— ix.  27,  2-<,  2'.!.— xi.  2,  3,  4,  5,  8,  9,  10.— xv.  21.  ■'{.  Sometimes 
the  quot-ition  is  only  intended  to  explain  a  doctrinal  point,  as 
chap.  i.  17.— iv.  Ii,  7,  8— 18— 21.— ix.  20,  21.— x.  15.— xv.  3. 
4.  Sometimes  the  quotation  is  designed  to  prove  a  doctrinal 
point,  (.'hap.  iii.  4,  10—19.  -iv.  3— 17.— v.  12,  13,  14  — ix.  7,  9, 
12,  1:3,  1.5,  17.— X.  5,  11,  1.3.— xii.  19,  20.— xiii.  9— xiv.  11. 

5.  SomelimesU  is  the  intention  of  the  quotation  lo  prove  that 
something  was  predicted,  or  properly  foretold  in  the  pro- 
p'letic  wr.tiigs,  as. chap.  ix.  25,  26,  33.— x.  10,  19,  20,  21 —xi. 
20,  27.— XV.  9—13.  Thetie  things  duly  considered,  it  will  ap- 
pi'ar,  that  tlie  apostle  lius  every  where  shown  a  just  regard  to 
ihe  true  sense  ot  the  scriptures  he  quotes,  in  the  vieto  in 
which  he  quotes  them. 

These  roll  s  may  help  to  vindicate  the  quotations  in  all  thu 
ap.tstolic  writings.  Audit  is  evident  that  wc  cannot  forma 
tiue  juJgneiit  upon  any  qu'itatioii,  unless  we  take  in  the  i'«- 
ttntio'i  of  the  writer,  or  the  view  in  which  he  quotes. 

II.  The  apostle  here  uiaUes  a  just  and  proper  distinction  be- 
tween Ihe  rigliteoiisness  or  justification  that  is  of  the  law,  and 
that  which  is  by  faith  in  Christ.  And,  in  his  view  of  the  for- 
mer, shows  it  lo  he  absolutely  impossible  ;  for  if  no  n.an  is  to 
live  thereby,  to  have  spiritU'il  and  eternal  life,  but  he  who 
does  tri;-se  tilings ;  then,  salvation  on  that  ground  must  be  iui- 
pos.5  bl' — for,  I.  The  1  iw  iiiaks  nnprovismn  ior \hP pardon  nf 
sin. — 2  It  a  fiord.'!  no  he'ps  for  the  p.^rforniance  of  diuy. — 3.  Il 
maks  no  allowances  for  iiiiperr'ctions  in  duty,  or  for  imper- 
fections in  our  nature. — 1.  Its  coiiunanduienis,  necessarily, 
suppose  a  righteous  soul,  and  a  vigorous  body ;  and  il  does 
111)1  lower  its  claims  to  the  fallen  siatc  of  man.- 5.  It  requires 
perfect  ohedier.ce,  not  only  in  all  things,  but  in  all  places  and 
circumstances.  The  man  wlio  comes  up  to  this  standard,  has 
ever  been  in  it,  and  has  never  swerved  from  il,  shall,  by  the 
law,  live  for  ever.  But  no  man  since  the  fall,  ever  did  so,  or 
ever  can  do  so.  Therefore,  salvation  by  the  works  of  the  law, 
is  absolutely  impossible.  But,  1.  The  righteousness,  or  jusli- 
fication,  which  is  by  faith,  receives  Christ  as  an  atoning  sacri- 
fice, by  which  all  p  st  sin  is  pardoned.  2.  Receives  continual 
supplies  of  grace  from  Christ  by  the  eternal  Spirit,  through 
v/iiich  the  inuU  is  cn:ibl»d  to  love 'God  with  all  his  heart,  soul, 
mind,  and  sUeuglh,  and  Ins  neighbour  as  himself.  3.  This 
grace  is  aiford.^d  in  suiflciont  degrees,  suited  to  all  places, 
times,  and  circumstances,  so  that  no  trial  can  happen  too 
g'eatto  be  borne,  as  the  grace  of  Christ  is  ever  at  hand  10  sup- 
port and  to  save  to  the  uttermost.  The  law  is  the  huMer  that 
kill.-th  ;  the  Gospel  is  the  spirit  th.nl  giveth  life.  Reader,  let 
tliy  whole  soul  suy.  with  the  apostle,  thanks  be  unto  God  for 
his  unspeakable  gift 


J.  For,  b  I  also  am  an  Ismclite,  of  the  seed  oi  Abraham,  of  the 
tribe  of  Benjamin. 

3r-b2Cor.ll  K     Ph,l  3.5. 


NOTES  —This  chapter  is  of  the  prophetic  kind.  It  was  by 
the  Spirit  of  prophecy,  tint  the  aposOe  foresaw  the  rej-ctioii 
of  the  Jews,  which  he  supposes  in  ihe  two  p'ecedin;^  chapters; 
for  when  he  wrote  the  epistle,  they  were  not  in  tact  rejected  ; 
seeing  their  polity  and  church  were  then  st;iiidiiig.  But  the 
event  h;is  proved  that  he  was  a  true  pnipliet;  for  we  know 
that  in  about  ten  or  eleven  years  after  the  writing  of  this  let- 
ter, ^lie  temple  was  destroyed,  the  Jewish  polity  overthrown, 
and  the  Jews  expelled  out  of  the  Promised  Land,  which  they 
have  nevrr  been  able  lo  recover  to  the  present  day. 

This— 1.  Confirms  the  arguments  which  tlie  apostle  had  ad- 
ranced  to  establish  the  calling  of  the  Gentiles.  For  the  Jews 
are,  in  fact,  r^ected;  consequently,  our  calling  is,  in  fact,  not 
invalidated  by  any  thing  they  suggested,  relative  tolhe  perpe- 
tuity of  the  .Mosaic  dispensation.  But  that  dispensation  be- 
ing wholly  subverted,  our  title  to  the  privileges  of  God's 


S.\y  then,  *  Hath  God  cast  away  his  people?    God  forbid.  |    2  G>>d  hath  not  cast  away  his  people  which'  he  foreknew. 

"      '■    ■  '        ■■"       '"■ j-i-...  — . _.,•..._     Wot  ye  not  what  the  Scripture  saith  "of  Ellas  ■)  how  he  maketh 

intercession  to  (iod  against  Israel,  saying, 

cCli  3.29. -d  Or    in  EliM? 

church  and  people  slands  clear  and  strong  :  the  Jewish  con- 
stitution only,  could  furnish  objections  against  our  claim,  and 
the  event  h-is  silenced  every  objeciion  from  th.it  quarter. — 
2.  The  .actuil  n  jection  of  the  Jews  proves  Paul  to  be  a  true 
I  apostle  of  Jesus  Christ,  and  that   he  spoke  by  the  Spirit  of 
Goil ;  otherwise,  he  could  not  have  argued  so  fully  upon  a 
i  ca.se  which  was  vet  to  come,  and  of  which  there  was  no  ap- 
I  pe.arance  in  the  stile  of  thin^.^  when  he  wrote  this  epistle. 
I  And  this  very  circumstance  should  induce  us  to  pay  great  at- 
I  tenlion  lo  this  cliapter,  in  which  he  discourses  concerning  the 
I  extent  and  duration  of  the  rejection  of  his  countrymen,  to 
p-evenl  their  being  insulted  and    despised    by  the   Gentile 
Chri.itians.  (1.)  As  to  the  extent  of  this  rejection,  it  is  not  ab- 
'  solutely  universal;  some  of  the  Jews  have  embraced  the 
I  fJospel,   and    are    incorporated  inio   the   Christian  church, 
I  with   the  believing  Gentiles.    Upon  the  case  of  these  be- 
67 


Miserable  state  of  the  Jews 


ROMANS. 


in  the  days  of  St.  Paul. 


7  What  then  1  ■  Israel  hath  not  obtained  that  which  he  seek- 
eth  for ;  but  the  election  hath  obtained  it,  and  the  rest  were 
kblinJed. 

8  (According  as  it  is  written,  '  God  hath  given  them  the  spirit 
of  "  siuinber,  "  eyes  Ihnt  they  should  not  see,  and  eais  that  they 
should  not  hear  ;)  unto  tiiis  day. 

9  And  David  saith,  "  I,ot  their  table  be  made  a  snare,  and  a 
trap,  and  a  stuipblingblock,  and  a  recompense  unto  them : 

10  P  Let  their  eyes  be  darkened,  that  they  may  not  see,  and 
bow  down  tlieir  back  alway. 

;zcit.i2.a.  MMt.i3. 


3 » Lord,  they  have  killed  thy  prophets,  and  digged  down  thine 
altars  ;  and  I  am  left  alone,  and  tiiey  s<^ek  my  life. 

4  But  what  saith  the  answer  of  God  unto  tiini  7  f  I  have  re- 
served to  myself  s-'ven  tliousaud  men,  who  have  not  bowe  1 
the  knee  to  the  image  of  Baal. 

5  s  Even  so  tlien,  at  this  present  time  also,  there  is  a  remnant 
according  to  the  election  of  grace. 

6  And  i>  if  by  grace,  then  is  it  no  more  of  works  :  otherwise 
grace  is  no  more  j^race.  But  if  it  be  of  works,  then  is  it  no 
more  grace ;  otherwise  work  is  no  more  work. 

e  I  Kings  19.  Ill,  14 —f  I  Kinjs  19  IR.—sCh. 9.27.— h  Ch.4. 4,5  Gal. 5.4.  See  Deu. 
9.4,.').— i  Ch.9  31.  St  10.3.— k  Or,  hardened.  2  Cor  3.14. 

lieving  Jews,  he  comments,  ver.  1 — 7.  (2.)  As  to  the  duration  titled  to  all  the  privileges  of  the  new  covenant.  The  election 
of  it,  it  is  notfinal  and  perpetual,  for  all  Israel,  or  the  nation  of'  grace  simply  signifies  God's  gracious  design  in  sending  the 
of  the  Jews,  which  is  now  blinded,  shall  one  di  y  be  saved,  or  Christiiii  system  into  the  Vv'orld,  and  saving  under  it  all  those 
brought  again  into  the  kingdo^.n  or  covenant  of  God.  Upon  who  believe  in  Christ  Jesus,  and  none  else.  Thus,  the  be- 
the  state  of  these  blinded  .lews,  h"^  comments,  ver.  7.  to  the  lievers  in  Christ  are  c/tosen  to  inherit  the  blessings  of  the 
end  of  tlie  chapter.  His  dosig'i  in  disoonrsiug  upon  this  sub-  Gospel ;  while  tliose  who  seek  justification  by  the  works  of 
jeer,  was  n^t  only  to  make  t'le  tiling  its''lf  known  ;  but  partly    the  law  are  rejerled. 

to  engage  the  attention  of  the  nibelieviris  Jexv;  to  coic'llate  6.  And  if  hy  grace]  And  let  this  very  remnant  of  pious 
his  favour,  and  if  possible  to  induce  hiro  to  come  into  the  Gos-  Jews,  who  iiave  believed  in  Clirist  Jesus,  know  that  they  are 
pel  scheme,  and  partly  to  difsp  ise  the  Gentile  Chriitiai/s  not  brought  in  precisely  in  the  same  way  as  God  hasbrought  in  the 
to  treat  the  Jews  with  conrempt;  (cons^d-^ring  th'it  f  ey  de-  Oentiles ;  toe  one  having  no  more  inorlhiness  to  plead  than 
rived  all  their  present  bl^ssiigs  from  \YiP  patriarch^,  t>ie  an-  tlie  other  ;  both  being  brougiit  in,  and  continued  in  by  God's 
cestors  of  the  Je'visii  nation,  and  were  iniiraffd  into  the  go  id  free  gr.ice,  and  not  '>y  a'ly  obs^rvaice  of  the  Mosaic  law. 
olive-tree  whence  the  Jews  had  been  broken.)  and  to  ad  no-  .\nd  th's  :sdon<-  ■.coidia.g  to  the  election  of  grace,  or  the 
nish  them  to  take  warning  by  the  fall  of  the  .Tews,  to  make  a  rn.'e  of  choosing  any  pj/sons  to  be  tie  people  of  God  upon 
good  improvement  of  their  religious  privileges,  lest,  through  the  footing  of  grace  :  v^'hich  takes  in  all  that  believe  in  his  Son 
unbelief,  any  of  them  should  relapse  into  heathenism,  or  Jesos  Christ:  s. iraa  of  the  Jewish  people  did  so  believe; 
perisli  finally  at  the  last  day.  therefore  thoje  believing  Jews  are  a  rfm;iC[n<  according  to 

The  tliread  of  his  discotirse  leads  hira  into  a  general  survey  '  the  election  of'  grace.  They  are  saved  in  that  way,  in  which 
and  comparison  of  the  several  dispeiisitions  of  God  towa'ds    aloue  God  will  snve  mankind. 

the  Gentilef!  and  Jews;  and  he  concludes  this  s:irvey  with  ■  And  if  by  grace — Then  let  these  very  persons  remember 
adoration  of  tlie  d'^pths  of  th?  divine  knowhdge  and  wisdo  tj  '  that  their  election  and  interest  in  the  covenant  of  God  has  no 
exercised  in  the  various  constitutions  erected  in  the  world,  cor.uex'ion  wUh  \h^''ir  old  Jetrish  irorks ;  for  were 'il  of  works, 
ver.  30 — 3G.     l*ee  Taylor's  notes,  p.  340.  grace  would  lose  its  proper  nature,  and  cease  to  be  w^hat  it  is, 

Verse  1.  I  say  then,  Hath  God  cast  nwiyhis  people?]  H.ns  a  free,  wideserve'l  gift 
he  utterly  a.nAfina'ly  rejected  them  %  for  this  is  necessarily  B^it  if  it  be  of  work.<]  On  the  otherhand,  could  it  be  made 
the  apostle's  meaning,  and  is  the  import  of  the  Ore.°k  word  appear  that  thuy  are  invested  in  these  privileges  of  the  king- 
an-oj3-ar.),  which  signifies  to  thrust  or  drive  oiray ;  f-o.n  (itth,  dom  of  Christ,  only  by  the  observance  of  the  law  of  Moses, 
from,  and  o.^e  .).  to  thrust  or  drive  ; — has  he  tii  rust  them  o'f,  then  crag."-:  would  be  q'.i'te  set  aside  ;  and  if  it  were  not,  work, 
and  driven  tliem  eternally  from  hiinV  God  forhirt,  bv  no  or  t'le  menV  .-j/o^io'izfnre,  would  lose  its  proper  nature,  which 
means.  This  rejectiun 'S  neither  M?>/ce/sa/.  nor. )^?iu!.  'For,  tixchv^ea  fa vour  ai^d  free  gift  But  it  is  not,  and  cannot  be 
I aho  am.  an  IsrceUte,  I  am  a  regular  descendant  from  Abra-  '  of  works  ;  for  those  very  .lews  who  now  believe,  and  are 
ham,  through  hrael  jr  Jacob,  and  by  his  son  P.enjamin.  And  happy  In  the  grace  of  our  Lord  .Jesus  Christ,  are  so  according 
/stand  in  the  church  of  God  ;  and  in  tlie  peculiar  covenant;  to  the  election  of  grace,  which  does  not  mean  a  particular  act 
for  the  rejection  is  only  of  the  ohstin.Uc  and  disobedient ;  for  of  God's  sovereignty  that  has  singled  out  some  of  the  Jews 
those  who  believe  on  Christ,  as  I  have  done,  are  continued  in  who  deserved  to  have  been  cast  off.  as  well  as  the  rest ;  but  it 
the  church.  j  is  that  general  scheme  of  grace,  according  to  which  God  pur- 

2.  God  hath  not  cast  away  his  people,  which  he  foreknew]  posed  to  take  into  his  church  and  kingdom,  any,  among  either 
God  has  not  finally  and  irrecoverably  rejected  a  people,  whom  Jews  or  Gentile.s,  who  should  believe  on  Christ.  And  the 
he  has  loved  (or  apjjrored,")  so  long,  'oi>  vpieyvio,  for  this  is  i  remnnrj^  here  mentioned  were  not  .se'ec/erf  from  theircountry- 
evidently  the  meaning  of  the  word  in  this  pla'^e,  as  we  have  men,  bv  such  a  sovereign  act  of  God's  grace  as  might  have 
already  seen,  chap.  viii.  20.  and  is  a  very  general  meaning  of  j  taken  in  the  whole  if  it  had  so  pleased  :  but  they  were  admit- 
the  original  verb  Vi  yaddd,  in  Hebrew,  and  jii/'.'o-^-r.i,  in  ted  into,  and  received  the  privileges  of  the  Messiah's  king- 
Greek  :  as  I  have  had  often  .occasion  to  notice  in  different  ,  doin  ;  because  tliey  believed  on  the  Lord  Jesus,  and  received 
parts  of  this  work  and  what  none  will  deny,  who  consults  i  him  as  their  only  Saviour,  and  thus  came  into  that  scfeeme  of 
the  original.     See  SclJeusner,  Parkhurst,  &c.  i  electioti  which  God  had  appointed.     And  we  may  observe  fur- 

fVot  ye  not  what  tlie  scripture  saith]  Ovk  niiarc,  do  ye  not  '  tiier,  th.atout  of  this  election,  they,  as  well  as  the  others,  would 
knoip  -ichat  the  /Scripture  faith.  The  reference  is  to  1  Kings  ,  have  been  e.^clnded,  had  they,  like  the  rest,  remained  in  unbe- 
xix.  10,  14.  Ai.d  the  apostle's  answer  to  the  objecting  Jew,  is  |  lief ;  and  into  this  election  of  grace  all  the  Jews  to  a  man, 
to  the  following  effect  :  God  hath  not  nniversallv  thrust  away  I  nutw;t!irtaniiipg  they  were  all  sinners,  would  have  been  ta- 
his_ people,  forwhoin,  in  theproi'Mseto  \lirahani,  he 'nt^ndcd,  ;  ken,  hfd  they  b?!i'wed  in  Christ  .lesus.  This  is  the  true  no- 
tion of  the  election  of  grace.    See  7",  ylor. 

7.  M'hat  then]  Wh.at  is  the  real  state  of  the  case  before  usl 
Israel,  the  body  of  the  .fewish  people,  have  not  obtained  that 
which  they  so  earnestly  desire,  i.  e.  to  be  continued,  as  they 
have  been  hitherto,  the  pecidiar  people  of  God  ;  but  the  elec- 
tion hath  obtained  it;  as  many  of  them  as  have  believed  in 


and  to  whom  decreed  to  grant  h's  ^•pe.;iJl  fav.iur  gnd  ble^sins; 
but  the  case  is  now,  mucli  as  it  was  in  the  d.iv.^  of  Slijah  ; 
that  prophet,  in  his  addresses  to  God,  made  liis  complaint 
against  Israel  thus : 

3.  Lord,  they  have  killed  thy  prophets]    They  will  not  per- 
mit any  person  to  speak  unto  them    in  thyneme;  and  they  ,   .     ^  _.  _, 

murder  those  who  are  faithful  to  the  commission  which  they  I  Jesus  Christ,  and  accepted  salvaiion  through  him ;  this  is  the 


have  received  from  thee. 

Digged  down  thine  altars]  They  are  profligate  and  profane 
beyond  example,  and  retain  not  the  sl-gl)test  form  of  religion. 

Iain  left  alone]  There  is  no  propliet  besides  myself  left, 
and  they  seek  to  destroy  me. 

4.  But  tehat  saith  the  answer  of  God]  The  answer  which 
God  made,  assured  him  that  there  were  .leven  thnusand,  that 
is,  several  or  many  thousands,  for  so  we  must  understand  the 
word  seven,  a  certain,  for  an  uncertiin.  punibHr.  'J'hese  had 
continued  f.iithful  to  God;  but  because  of  Ji'7,eb''l's  pers,ecu- 
tion,  they  were  obliged  to  conceal  thr-ir  attaclr.nent  to  Die  true 
religion;  and  God,  in  his  providence,  preserved  them  from 
her  sanguinary  rage. 

W7to  have  not  bowed  the  knee]  Baal  'vas  the  god  of  .lezebel ; 
or,  in  other  woids,  his  worg!,;))  was  then  the  worship  of  tlie 
state:  btit  there  were  several  thousands  of  pious  Is>-a"Iit>'s 


grand  scheme  o''  the  election  by  grace  ;  God  chooses  to  make 
those  his  peculiar  people  who  believe  in  his  Son,  and  none 
other  shall  enjoy  the  blessings  of  his  kingdom.  Those  who 
would  not  receive  him  are  blinded;  tliey  have  shut  their 
eyes  against  the  light,  and  are  in  tlje  very  circumstances  of 
those  nir-ntioned  by  the  propliet  Isaiah,  chap.  xxix.  10. 

8.  God  hoth  given  them  the  spirit  of  slumber]  As  they  had 
W'l fully  closed  their  eyes  against  the  light;  so  God  has,  in 
jiii^iTment.  given  them  up  to  the  spirit  of  slumber.  The  very 
word  and  revelation  of  God,  which  siwuld  have  awakened 
their  consciences,  and  opened  their  eyes  and  ears,  have  had  a 
very  different  effect;  a"d  because  tJtey  did  not  receive  the 
truth  in  the  love  thereof,  that  whicli  Avould  otherwise  have 
been  the  savour  of  Vfe.  unto  life,  has  become  the  savour  of 
death  untn  death  ;  wm  this  continues  to  the  present  day. 

_,..._.     ,      9.  And  D.'.viA  saith,  Let  tlieir  table,  Ac]    And  from  their 

Who  had  not  acknowledged  tliis  idol;  and  did  not  partake  in  I  p'eseut  disposition,  it  is  reasonable  to  conclude,  that  the  same 


the  idolatrous  worship 

5.  Even  so  then,  at  this  present  time]  As  in  the  present  day 
the  irreligion  of  the  Jews  is  very  great;  yet  there  is  a  7-ein 
nant,  a  considerable  number,  who  have  accepted  of  the  grace 
of  the  Gospel. 

According  to  the  e'ection  of  grace.]  And  these  are  saved  just 
as  God  has  saved  all  believers  froni  the  b?,ginning;  th--y  are 
chosen  by  h\s  grace  ;  net  an  fiocMur\\  of  any  t^-orth  or  e.ixcilence 
m  themselves,  but  through  his  goodness  are  they  chosen  to 
•«ve  a,  place  in  hia  church,  and  continue  to  be  his  people,  en- 

68 


evils  will  fall  upot;  them  as  fell  upon  t!ie  disobedie'iU  in  former 
ti:i  es,  as  predicted  by  David,  Psa.  Ixix.  22,  23.  that  their  very 
blessi^'gs  should  become  curses  to  them  ;  and  their  tCTnporal 
mercies  he  their  only  recompense;  and  yet,  even  these  earth- 
ly blessings,  by  not  being  enjoyed  in  the  Lord,  should  be  a 
stumbjing-hlfic'k  over  which  they  should  fall ;  and  instead  of 
bein,j  a  blessing,  should  be  the  means  of  their  punishment. 
rhey  leould  have  a  worldly  Messiali,  and  therefore  they  re- 
jected him  whose  kingdom  was  not  of  this  world. 
10,  Let  their  eyes  be  darkened.}    All  these  words  are  decla- 


The  Jewiik  nation  ahall  be  affain 


CHAPTER  XI. 


restored  to  the  divine  favtmr. 


11  I  say,  then,  Have  lliey  stumbled  tliat  tboy  shoulri  fall  ?  God  15  Fir,  if  the  casting  away  of  them  he.  the  reconciling  of  the 
forbid  :  but  rather,  '  ttn-ongh  their  fall,  salvation  is  come  unto  i  world,  what  shntl  the  receiving  of  them  be,  but  life  from  the 
the  Gentiles,  for  to  provoke  them  to  jr-.-ilnusy.  I  dead'? 

12  Now,  if  the  fall  of  them  be  V.c  riches  of  the  world,  and  the  |  16  For,  if  the  "  firsf-fniit  be  hily,  the  lump  is  also  holy:  and 
'  diminishins;  of  them  the  riches  of  the  Gentil"s;  how  much    if  the  root  be  h'^lv,  so  are  the  branches. 

more  their  fulness  1  \    U  And,  if  some  '  of  tie  branches  be  broken  ofT,  and  «  thou, 

13  For,  I  spf^ak  to  you  Gentiles,  inasmuch  as  •  I  am  the  apostle  being  a  wild  olive-tree,  wert  grnffed  in  "■  among  tiieni,  and  with 
of  the  Gentiles,  I  magnify  mine  offlno  :  ,  thoni  parlakrst  of  the  root  and  fatness  of  the  olive-tree  ; 

14  If  by  any  means  I  may  p'-ovoke  to  emulation  them  ichich  I    18  ^  Hoaf't  not  against  the  brandies.     But  if  thou  boast,  thou 


bearest  not  the  root,  but  the  px>t  thee. 


si  ow  them  the  high  pitch  of  glory  and  blessedness  to  which 
they  (i(td  be:'n  ciil'ed,  that  tli.-y  mi^ht  have  a  due  sense  of 


are  my  flesh,  and  '  might  save  some  of  them 

q  Ac.r'.J-S.i-.lf.G  ta.l'i.ai  tS-H.S.  Oh  in.(S.-r  Or,  drr«-,«-.  I'-K.-s  Ac.9. 
15  teir;?  fc»;.gl.  Ch.lS  16    CJ^I.I.ie  &2  :>,7.>-^9    l  l>h.?.S.   I  Tim  :??.  aTitn  ML 

rative,  and  not  iinprecctury.    God  declares  what  will  be  the 
case  of  such  obstinate  unbelievers  :  their  table,  liieir  common 

frovidential  blessings,  will  become  a  xnnre,  a  '''<i£i  a  ^tuin-  ',  Oo:1's  mercy  in  calli:igthem  tiisu^-h  a  stjjte  of  salvation  ;  and, 
ling-hlork,  and  the  means  of  their  punishment,  ihe.ir  eyes  ;  that  they  might  bej";'lo"K  ovi-r  themselves,  lest  they  should 
will  be  more  and  niorr-  d.u-kenod,  as  they  persist  in  their  lui-  ;  fall  as  the  .)-.\vshad  done  before  Iheui:  and  he  dwells  p-jrticu- 
belief,  and  their  hack  sha'l  tie  hotted  down  ahettys ;  far  from  ,  Jarly  ou  the  greatness  of  tho.se  privileges  whicli  the  Gentiles 
becoming  a  grent  and  pou-erj'ul  nntiim,  tliey  shall  continue  |  hid  now  received,  tliat  he  might  stir  up  tlie  minds  of  his 
ever  in  a  slate  of  abject  slarery  and  opprt-3.-iion,  till  they  ac-  '  countrymen  to  emulation  :  atul  miglit  be  the  means  of  saein^ 
knowledgi;  Jesus  as  the  promised  Messiah;  and  submit  la  .  some  of  them,  as  ho  s-tnies  in  the  folUjwirg  verse, 
receive  redemption  in  his  blo:>d.  I      Imngnify  mine  oj^ce]   This  is  a  very  iinprr'per  translation 

II.  Have  they  stumbled  that  they  should  fall]  Have  the  of  rnv  f^iiXKiviav  fAJV  ^ol  il^':<,  which  is,  literally,  1  honour  this 
Jews,  now  for  their  disobedience  and  unbelief  rejected,  so  my  ministry.  Pr.  Taylor  has  justly  observed,  that  magnify, 
Sinned  ag.ninst  God  as  to  be  for  ever  put  out  of  the  reaoh  of  I  e.xcent  wlien  applied  to  the  .Most  High,  carries  with  it,  in  our 
his  mercy'!  By  no  means.  Are  they,  as  a  nation,  utterly  j  hingi'iage,  the  idea  cf  stroichjog  beyond  the  bounds  of  truth, 
irrecoverable?  This  is  the  s^nse  of  tlie  place,  and  here  the  I  Wher-^as  the  apostle  sooply  means  that  he  does  justice  to  his 
prophecy  of  the  restoration  of  tiie  Jew'sli  nation  commences.  I  ministry,  by  stat^ni:  the  glorious  things  which  be  was  corn- 
Sea  rather,  through  their  full  salration  is  come]  The  missioo'-d  to  preach  among  the  Gentiles  :  blessings  which  the 
church  of  God  cannot  fail :  if  the  .lews  have  broken  the  ecer-    Jews  bv  iiieir  obstinacy,  had  forfeited. 

lasting  covenant,  Isa.  x.xiv.  5.  the  Ge-ntiles  shall  be  taken  into  |  14.  Might  save  ;;om.'' of  thsmA  And  yet  a// tliese  were  among 
it,  and  this  very  cir.-.uo'.itarice  sliall  be  ultiniif^ly  the  ii'e.'ns,  t!)e  reproiate,  o-  rejected ;  however,  the  ap->stle  supjjosed 
of  exciting  them  to  seek  -ind  claim  a  share  in  tlie  hlessing.s  of  that  ■nyre  of  them  was  i r recovenriily  stttil  out  from  tl>e  di- 
the  new  covenant ;  and  this  is  wliat  tlieaposlle  terms  provok-  i  vine  favour ;  and  that  some  of  them,  by  his  preaching,  might 
ing  them  to  jealousy,  i.  e.  exciting  Ihe-v  to  emulation,  for  so  :  be  disposed  to  receive  salvation  by  Clirii-t  Jesus, 
the  word  should  be  understood.  We  .■;iiOuldobsai-ve  here,  that  i  15.  But  life  from  t'le  dead]  If  the  rejection  of  the  .Jews  be- 
the  fall  of  the  Jews  was  not,  in  itse.f  the  cause  or  reason  of  I  carae  the  occasion  of  our  receiving  tt-^e  Gospel,  so  that  we  can 
the  calling  of  the  Gentiles  :  for  wl  ether  the  Jews  had  s'ood    even  gloi-y  in  oiirtribulations,  though  Ihey  tiiemselves  became 


or  fallen,  whether  they  had  evthruced  or  rejected  the  G(.sp?I; 
it  was  the  original  purpose  of  God  to  take  tlie  Geutiles  intot.'ie 
church  ;  for  this  was  absolutely  inpliod  in  t!ie  co\eiiai'tmade 
with  Abraham  :  and  it  was  in  virtue  of  that  i:ovenaiit  that  tlie 
Gentiles  were  now  called ;  and  not  because  of  the  u  abe'ief  oi 
the  Jews.  And  hence  we  see  that  (heir  fall  was  not  the  ne- 
cessary means  of  the  salvation  of  the  Gentiles,  for  certainly 
the  M«6eije/"  of  the  Jews,  could  nevei  produce  .^'^a;'//;  in  the 
Gentiles.  The  simple  state  of  the  case  is:  the  Jews,  inthsmost 
obstinate  and  unprincipled  manner,  rejected  Jesos  (Christ  ind 
the  salvation  ottered  them  in  his  name:  tiien  the  apostles 
turned  to  the  Gentiles,  and  they  heard  and  believed.  The 
Jeivs  themselves  perceived  that  the  Gentiles  were  to  be  put  in 
possession  of  similar  privileges  to  tliose  which  th'-y,  as  the 
peculiar  people  of  God,  had  enjoyed  :  tliis  they  could  not  bear, 
and  put  forth  all  tlieir  strength  in  r>ppo.'?ilim  and  p'^-i-secution. 
The  calling  of  the  GentVes,  which  ex  sted  in  the  original 
purpose  of  God,  became  in  a  certain  w.iy  arre'erated  by  tile 


chief  iii.stmn;entsof  our  suffering-j;  yet  so  far  must  we  feel 
from  exulting  over  them,  that  we  should  esteem  their  full  con- 
version to  <;od  as  gieat  and  choice  a  favour  as  we  would  the 
resteratlon  of  a  most  intimate  friend  to  life,  wlio  had  been  at 
the  gates  of  death. 

Tlie  restoration  of  the  Jews  to  a  state  of  favour  with  God,  to 
wl:icli  the  apostle  relers,  and  which  is  too  plainly  intimated 
by  the  spirit  of  pnp'iwy,  to  admit  of  a  doubt,  will  be  a  most 
striking  event.  Their  b-'ing  preserved,  as  a  distinct  people, 
is  certainly  a  st'0:;g  collate -al  proof,  that  they  shall  once 
more  b"  tirouglit  into  thechujch  of  God  :  and  tlieir  conversion 
t>  Christie:  nit  V  will  be  an  in.ontestab!''  proof  of  the  truth  of 
Oiv^ne  Knvel.itiou  :  and  doubtless  will  byc^une  the  means  of 
conve;'t'ng  ir.ultitiidfR  of  d'lMs,  who  will  see  the  prophecies 
of  God  which  had  be(  n  delivered  so  \ovg  before,  so  strikingly 
fulfil'ed  in  thi.-.  sjr-^atovent.  We  need  not  wonder  if  a  whole 
nation  should  I'len  be  born  as  in  a  dsy. 

16.    I'or,    if  the  Jirst fruit   be  hot'/]     As  the   consecrating 


unbelief  of  the  .lews,  through  wh'ch  they  forfeited  .ill  their  tlie  fii-st  fruits  to  Cod,  was  the  u'e.tiis  of  drawing  down  his 
privileges,  and  fell  from  that  stdt"  of  glory  and  dignity  in  which  bl.''.«sing  upon  tlie  rest:  so  the  conversion  of  Ahrahaoi  «o  the 
they  had  been  long  placed  as  the  peculiar  people  of  God.  See  true  ''aah,  and  the  several  .lews  who  have  now  embraced 
Taylor.  Christianity,  are  pledges  that  God  will,  in  process  of  time,  ad- 

IZ  Now,  if  the  fall  of  them]  The  English  reader  may  mil  t'.ie  wliole  Jewish  nation  Into  his  favotir  aeain.  so  thatlhey 
imagine  that  because  fall  is  used  in  both  these  v»rses,  the  siiall  constitute  a  part  of  tlie  visible  church  of  Christ, 
original  word  is  the  same.  But  their  fall,  and  the  fall  of  them.  If  the  root  be  holy,  so  are  the  brnvr',es.]  The  word  holy,  in 
is  napavToiita,  the  same  word  which  we  rt-ndei  o'Tc'-e,  chip.  '  this  verse,  is  to  be  t^ken  in  t'lat  sesise  which  it  has  so  fre- 
V.  15,  17,  18.  and  migiit  he  rendered  Ioilw.  Wiiere;;.'-  li'tt  qnently  in  tlie  Old  and  New  Tostanneuts,  viz.  consfctvj/erf,  se< 
they  should  fall  (ver.  11  )  is  ivaTcTjji.  S\.w,  iri-rr'j,  to  fall,  apaf.  to  sacred  uses.  It  mii.st  not  be  forgitten  that  the  first 
is  used  in  a  sense  so  very  emphatical  as  to  signify  being  stain,  i  converts  to  Christ  were  from  among  the  Jews  ;  these  formed 


So  Homer,  11.  viii.  ver.  475, 

H/<ari  T'j  or'  av  ot  jxtv  an  npvyvi^Ti.  ^.ly  iirai, 
I.TCivti  ev  aivoTOT'o,  itcpi  IlurpujfXi/ii)  Ti'/jvTOj' 
JI5  yap  9:<j'P-iT0-  c'^i. 

And  for  Patroclus  slain,  the  crowded  hosts 
In  narrow  space,  shall  at  the  ships  contend. 
Such  the  Divine  decree. 

And  again,  11.  xi.  ver.  84. 

Oippa  nev  Fjcjj  riv  Kai  acltro  Upovr\fiap, 

Tuippa  jioK'  a/iipuTcp!  )t>  IJeXt'  //TTCn,  niirr  li  cXaoi. 

While  morning  lasted,  and  the  light  of  day 

Increased,  so  long  the  weapons  on  both  s'iles 

Flew  in  thick  vollies  ;  and  the  pei  ple_/e//.         Cowper. 


I  the  ro'itof  the  Christian  church:  these  were  koly,ayioi,  con- 
serrated  to  G'od,  and  those  who  among  the  Gentiles  were  con- 
verted by  their  means,  were  also  aytit,  consecrated :  but  the 
chi.-f  r-f'rence  is  to  the  ancestors  of  the  Jewish  people,  Abra- 
l;am,  Isia.',  and  .Jacob;  and  as  these  were  devoted  to  God, 
and  received  into  liis  covenant;  all  their  posterity,  the 
branchi's  which  proceeded  from  this  rout,  became  entitled  to 
the  sante  privl'eges:  and  as  thereof  .=till  remains,  and  the 
ftroT'cApv also,  the  descendants  from  that  nx>t  still  remain; 
they  still  >iave  a  certain  title  to  the  blessings  of  the  cove- 
nant ;  tlioug>i,  because  of  their  obstinate  unbelief,  these  bless- 
ings are  S'u^j^e.ided,  as  they  cannot,  ev?n  on  the  ground  of  the 
oW  corewa/if,  enjoy  these  blessings  but  through /oi'M  .  for  it 


It  ia  well  known  that  to  fall  in  bitile  means  to  be  killed.  I  was  when  Abraha'm  believed  Go'd,  that  it  was  accounted  to 
It  is  in  such  a  sense  as  this,  that  St.  Paul  used  the  word  fall,  \  him  for  righteousness  ;  and  thus  he  became  an  heir  of  the 
when  he  says.  Have  they  stumbled  that  they  should  faix?  he  :  righteousness  which  is  by  faith. 

means  a/aW quite  f/e.f?)Mcitre  and  TK/notis  ,•  whereas  by /Aeir  :  17.  And,  if  some  of  the  branches,  &c.]  If  the  present  na- 
fatl,  and  the  fall  of  them,  he  means  no  more  than  such  a  lapse  tion  of  the  Jews,  because  of  their  unbelief,  are  cut  off  from 
as  was  recoverable ;  as  in  the  case  of  Adam's  offence.  Bee  the  blessings  of  the  church  of  God,  and  the  high  honour  and 
Dr.  Taylor.  1  dignity  of  being  his  peculiar  people;  and  thou  being  a  wild 

The  riches  of  the  world]  If  in  consequence  of  their  unbe-  i  olive— ye  Gentiles,  beitig  without  the  knowledge  of  the  true 
lief,  the  riches  of  God's  grace  and  goodness  be  poured  out  on  ,  God,  and  consequently  bringln;;  forth  no  fruits  of  righteous- 
tlTe  whole  Gentile  world  ;  howmtich  uioresliall  thatdispensa-  1  ness;  wert  erafed  in  among  them,  are  now  inserted  in  the 
tion  of  grace  and  mercy  enrich  and  aggrandize  thn  Gentiles,  !  original  stock,  having  been  made  p^ixtakers  of  the  faith  of 
which  shall  bring  the  whole  bodv  of  the  Jews  to  the  fa^th  of  Abralian,  and  consequ'^ntly  of  his  blessings  ;  and  enjoy,  as 
the  Gospel.  Here  the  apostle  supposes,  or  rather  predicts,  ,  the  people  did  who  sprang  from  him,  the  fatness  of  the  olive- 
that  sucn  adispeusation  shall  take  place;  and  that  tn-refire  tree,  the  promises  made  to  the  patriaixhs,  and  the  spiritual 
the  Jews  have  not  so  stunMed  as  to  be  finally  irrpcoverat>le.      privileges  of  the  Jew;.sh  church. 

13.  This,  and  the  following  verse  should  be  read  in  a  paren-  j  18.  Boast  not  against  the  branrhes.]  'While  yon  are  ready 
thesis.    St.  Paul,  as  the  apostle  of  the  Gentiles,  wished  to  1  to  acknowledge  tlmt  you  were  included  in  the  covenant  made 

69 


TTie  Gentiles  stand  in  the 


ROMANS. 


fnxmir  of  God  hyj'aiih. 


10  Thnn  wilt  <!-iv  ilipn  T;  «  tjrnnches  were  broken  off,  that  I  .  cnntinne  in  Ais  goodness :  otherwise,  'tliou  also  shall  beciu  off. 
might  be  eraffed  in  '23  And  they  also,  <i  if  tlify  abide  not  in  unbelief,  sliall  be 

20  Well  •  because  of  unbelief  they  were  brjken  off,  and  thou  |  grafled  in  :  for  God  is  able  to  graff  them  in  again. 

B^ndest  b'v  faith     '  Be  not  high-mindi>d,  but  »  fear  :  24  For.  if  thou  wert  cut  out  of  the  olive-tree  which  is  wild  by 

21  For  if  God  sniirod  not  the  natural  branches,  take  heed  lest  ;  nature ;  and  wert  graffed  contrary  to  nature  into  a  good  olive- 
he  also  spare  not  thee.  ^  .        .^  ^  1  tree;    how  n.nch, no. e  shall   these    which  be  the   natural 

22  Behold  therefore,  the  goodness  and  seventy  of  God:  on    tranche.^,  be  graffed  into  tlieir  own  olive-treeT 

them  which  fell,  severity  ;  but  toward  thee,  goodness  i>  if  ihou      25  For,  1  would  not,  brethren,  that  ye  should  be  ignorant  of 

f>hil.2.12.  b  I  Cor.15.2.   Heb  3.6,  14.-C  John  15.2.-d2Cor.3.16. 


1  Prov.28  14.   Isi 


with  Abraham,  and  are  now  partakers  of  the  same  blessings  that  part  which  remains  in  connexion  with  the  tree,  a  little 
with  him  ■  do  not  exult  over,  much  less  insult  the  branches,  slit  is  made,  and  then  a  small  twig  or  branch  taken  from  ano- 
his  present  descendants,  wliose  place  you  now  fill  up,  accord-  ther  tree,  is,  at  its  lower  end,  shaved  thin,  wedge-like,  and 
ins  to  the  election  of  grace:  for,  remeinrer  ye  are  not  the  then  inserted  in  the  cleft,  after  which  the  whole  is  tied  toge- 
root  nor  do  ye  hear  the  root,  bat  the  root  bears  you.  You  ther,  clayed  round,  &c.  and  the  bark  unites  to  bark  ;  and  the 
have  not  been  the  means  of  deriving  anv  blessing  on  the  stock  and  ilie  cion  become  llius  one  tree,  the  juices  of  the  old 
Jewish  people  ;  but  through  that  very  people  wliich  you  may  slot  k  circulating  through  tlie  tubes  of  the  newly  inserted 
be  tempted  todcspise,  all  the  blossin^s  and  excellencies  which  twig;  and  thus  b^ith  live,  though  Ihe  branch  inserted  bears  a 
you  enjoy,  have  been  communicated  to  you.  very  dittercnt  fruit  fiom  tliat  which  the  parent  stock  bore.     I 

19.  Thou  wilt  say  then,  &c.]  You  may  think  that  you  have  have  often  performed  this  operation,  and  in  this  very  way,  with 
reason  to  e.xult  over  them  ;  because  it  is  a  fact  that  God  has  success.  And  I  cannot  conceive  that  the  apostle  could  have 
been  displeased  with  them,  and  tlierefore  has  broken  thein  off;  chosen  a  more  apt,  or  more  elegant  metaptior.  The  Jewish 
has  cast  them  out  of  the  church,  and  taken  you  into  it  in  their  tree  does  not  bring  forth  proper  fruit ;  but  it  will  answer  well 
plape  ■ to  ingraft  a  proper  fruit-bearing  tree  on.     The  Gentiles  are  a. 

20.  iVell,  because  of  unbelief  &c.]  This  statement  is  all  wild  olive,  which  is  a  tree  that  bears  no  fruit ;  but  it  may  be 
true-  but  then,  consi'der  tehy'is  it  that  they  were  cast  out 7  made  to  bear  if  grafted  on  the  Jewish  stock.  Some  oj  Ike 
WiLs'it  not  ftecause  of  their  w«fce/;e/?  And  you  stand  by /ottt;  branches  leere  cut  off,  that  the  branches  of  this  wild  olive 
you  were  made  partakers  of  these  blessings  by  faith;  be  7iot  might  be  inserted:  the  act  by  which  this  insertion  is  made,  is 
high  minded;  let  this  humble,  not  exalt  you  in  vour  own  esti-  ;  termed  xpnTorrji,  eoodness,  benignity  ;  tlie  act  by  which  the 
mation  ;  for  if  the  blessings  were  received  hy  faiih,  cunse-  branches  of  the  original  slock  are  broken  off,  is  termed  ano- 
quentlv'not  by  works:  and  if  not  by  works,  you  have  no  me-  |  roniii,  excision,  from  aiT;jrom,  and  TCjim.^  lent,  still  keep- 
rit ;  arid  what  you  f.ave  received,  is  through  the  m',re  mercy  |  ing  the  metaplior,  t<<ken  from  ingraftivg,  in  view.  Now,  let 
of  God.  '  They  once  stood  hyfnilh ;  they  gave  place  to  unbe-  the  apostle's  mode  of  reasoning  be  observed  :  the  tree  is  cut 
lief  and  fell  :  you  staiid  now  by  faith,  hut  it  is.as  possil)le  for  1  doy>n,  or  its  branches  are  lopped  off;  but  the  tree  is  not  rooted 
you  to  be  unfaithful,  as  it  was  for  them  ;  and,  consequently,  np.  The  Jews  havestumbled,  but  not  so  as  lo  fall  irreco- 
yoa  may  fall  under  the  Divine  displeasure,  as  they  have  done ;  |  verablv  ;  for,  if  they  abide  not  still  in  unbelief ,  they  shall  be 
be  not  hi'h-minded,  but  fear;  watch  over  yourselves  with  :  grafted  m.  ver.  23.  The  Gentiles,  who  are  grafted  in  on  these 
godly  jealousy.  cul-off  branches,  like  the  scion  inserted  in  anotlier  slock,  jpar- 

21.  For  if  God  spared  not  the  natural  branches]  If  He,  in  take  oJ  the  root,  which  ab.=;orbs  from  the  earth  the  nutritious 
his  infinite  jusiice  and  holiness,  could  ncjt  tolerate  sin  in  the  |  juices,  and  the  fatness  of  the  Jewish  tree,  the  blessings  and 
people  whom  he  foreknew,  wlroni  be  had  so  long  lored,  clie  '  privileges  which  that  people  have  long  enjoyed,  in  conse- 
rished,  miraculously  preserved,  and  bl»ssod  :  take  heed  lest  j  quence  of  the  Abrahaiiiic  covenant,  ver.  17.  the  runt,  the 
he  also  spare  not  thee.  Be  convinced  that  tlic  same  righteous  ■  Jewish  ciwena'it,  bears  them ;  not  they  the  root,  ver.  18.  As, 
principle  in  him  will  cause  him  to  act  towards  you  as  he  act-    therefcue,  the  continuance  of  the  Gentiles,  as  the  church  and 


ed  towards  them,  if  you  sin  after  the  similitude  of  theii  trans- 
gression :  and  to  this,  self-sufficiency  and  self-confidence, 
will  soon  lead  you.  Remember,  tlierefore,  the  rock  whence 
you  were  hewn  ;  and  the  hole  of  the  pit  whence  ye  were  dig- 
ged. Depend  incessantly  on  God's  free  grace,  that  ye  may 
abide  in  his  favour. 

22.  Behold,  therefore,  the  goodness]  The  exclamation,  be- 
hold the  goodness  of  God!  is  frequent  among  the  Jewish 
writers,  when  they  wish  to  caH  the  attention  of  men  to  par- 
ticidar  displays  of  God's  mercy  ;  esp  cially  towards  ttiose 
who  are  singularly  unwortliy.  See  several  instances  in 
Schoeltgen. 


people  of  God,  depends  upon  their  interest  in  the  Abrahamic 
covenant,  the  blessings  of  which  tliey  derive  through  the 
medium  of  the  Jews  ;  they  should  be  grateful  to  God,  and  to- 
lerant to  those  througli  whom  they  have  received  such  bless- 
ings. And  as  in  the  case  of  grafting,  the  prosperity  of  the 
ingrafted  scion  depends  on  tlie  existence  of  the  parent  stock; 
so  the  continuance  of  the  (Jent.les  in  this  state  of  favour,  (fol- 
lowing the  metaphor,)  in  a  certain  way,  depends  on  the  con- 
tinuance of  tlie  Jewish  people  .■  and  they  are  preserved,  as  so 
many  scions,  wiilcb  are  in  process  of  liiii"  to  be  ingralted  on 
the  Genti'es  ;  and  tims  the  Gei^tHes  shall  become  the  means 
of  salvrttiou  to  the  Jeirs ;  as  the  Jews  have  been  the  means 


And  severity  of  God]  As  XfnT'irris,  goodness,  signifies  the  of  salvation  to  th?  Gentiles.  Following,  therefore,  the  meta 
essential  qaalitv  of  the  Divine  nature,  the  fountain  of  all  phor  a  liirle  faither,  which  seems  to  have  been  so  well 
good  to  men  and  angels  ;  so  ar-TO;iia,  -ererity,  as  it  is  here  ciiosi^n  ia  rill  its  parts;  the  cootinu.^d  existence  of  tlie  Jews, 
traiislatecl,  signitie.s  that  parliciilar'exercise  of  his  goodness,  as  a  distiuci  p"ople,  together  with  the  acknowledgment  of  tl>e 
and  holiness,  which  leads  him  to  sever  from  his  mystical  body  '  Gentiles,  ili.;t  they  have  derived  their  salvation  and  state  of 
whatsoever  would  injure,  cornipt,  or  destroy  it.  The  apos-  blesseduess  through  them  •  of  which  Jesus  Christ,  born  of 
lie  in  these  verses  uses  a  metaphor  taken  from  ingraltmg,  the  stock  of  David,  is  the  yh/rtor;  ond  the  Jewish  Sf;ip?«re«-, 
cyKcvrptais,  whence  the  verb  cyKuvrpti,';),  from  cv,  in,  and  |  which  the  Gentil.-s  received  as  inspired  by  God,  are  the  eui'- 
Kcvrpi^oi,  to  puncture,  because  ingrafting  was  f.eque.aliy  tfence  ;  then,  t;ie  restoritton  of  the  Jews,  to  the  favour  of  God, 
done  by  making  a  puncture  in  ttie  bark  of  a  tree,  and  then  '■  is  a  necessary  co.isequence :  and,  indeed,  seems  to  be  the 
insertiiig  a  bud  taken  from  another.     This  was  tlie  practice    principal  end  in  reference  to  wliich  the  apostle  reasons.     The 


in  the  Roman  agriculture,  as  we  learn  from  Virgil,  Geor 
ver.  73.— 

Nam  qwh  se  medio  tradunt  de  cortiee  gemmfe, 
Et  teniies  rumpunl  tunicas ;  angustus  in  ipso 
Fit  nodo  sinus  :  hue  aliena  ex  arbore  germen 
Includunt;  udnqiie  doceni  inolescere  lihro. 
For  where  the  tender  rinds  of  trees  d'solose 
Their  shooting  gems,  a  swelling  knot  there  grows  ; 
Just  in  that  space,  a  narrow  slit  we  make. 
Then  other  buds  from  bearing  trees  we  take; 
Inserted  thus,  the  woutided  rind  we  close; 
In  whose  moist  womb  the  admitted  infant  grows. 

Dryden. 
In  all  countries  the  principle  is  the  same,  though  tlie  mode 
is  various. 

The  apostle  having  adopted  this  metaphor  as  the  best  he 
could  find,  to  express  that  act  of  God's  justice  and  mercy  by 
■which  the  Jews  were  rejertfd,  and  tlie  Gentiles  elected  iii 
their  stead  ;  and,  in  order  to  show  that  though  the  Jewish 


Gentiles,  howevf),  are  to  lake  care  that  the  re.^toratlon  of  the 
Jexvs  be  not  at  their  expense  ;  as  their  calling  and  election 
were  at  Ihe  expense  of  tlie  Jews  ;  the  latter  being  cut  off,  that 
l\.e  former  iiigi.t  be  grafted  in,  ver.  19.  Of  this  there  is  no 
kind  of  necessity,  for  the  original  stock,  the  Abrahamic  cove 
nant,  is  sufficient  to  receive  them  all ;  and  so  Jews  and  Gen- 
tiles become  one  eternal  flock,  under  one  Bishop  and  Shep- 
herd of  all  their  souls. 

23.  If'  they  abide  not  in  unbelief]  Po,  we  find  that  their  re- 
jection took  place  in  consequence  of  their  wilful  obstinacy: 
and,  that  they  may  return  into  the  fold,  the  door  of  which 
still  stands  open. 

For  God  is  able  to  graff  them  in  again.]  Fallen  as  they  are, 
and  degraded,  God  can,  in  tlie  course  of  his  providence  and 
mercy,  restore  thetn  to  all  their  forfeited  privileges  ;  and  this 
will  take  place  if  they  abide  not  in  unbelief;  which  intimates, 
that  God  has  furnished  them  with  all  the  power  and  niean.<i 
negpss-iry  (nr  faith ;  and  that  they  may  believe  on  the  Lord 
Jesus  whenever  they  will.    The  vail  now  continues  on  their 


tree  was  cut  down,  or  its  branches  lopped  off,  yet  it  was  not     heart,  but  it  is  not  a  vail  which  Ciod  has  spread  there,  but  a 


rooted  up,  he  informs  the  Gentile,  believers,  thai  as  it  is  custo 
mary  to  insert  a  goad  scion  in  a  bad  or  -useless  stock,  they  who 
were  bad,  contrarj  to  the  custom  in  such  cases,  were  grafted 
in  ai  good  stock,  and  their  growth  and  fruitfuhiess  proclaimed 
the  excellence  and  vegetative  Me  of  the  stock  in  which  Ihey 
were  inserted.  This  was  the  goodness  of  the  heavenly  Gar- 
dener to  them  ;  but  it  was  severity,  aTTornina,  an  act  of  exci- 
non  to  the  Jews. 

■.  The  reader  will  observe  that  this  term  belongs  to  ingraft- 
ing ;  often,  in  this  operation,  a  part  of  a  branch  is  cut  off;  in 
70 


vail  occasioned  bv  their  own  volontary  and  obstinate  unbe- 
lief: and  w.'ien  they  shall  turn  to  the  Lord  (Jesus)  the  vail 
sliall  be  taken  away.  See  what  the  apostle  has  said,  2  Cor. 
iii.  6— IS. 

24.  1  he  olive-tree,  which  is  wild  by  iiature]  Which  is  Kara 
(jivTiti,  naturally  wild  and  barren  ;  for,  that  the  wild  olive 
bore  no  fruit,  is  sufficiently  evident  from  the  testimony  of  the 
authors  \vlio  have  Avrilten  on  the  subject :  hence  the  proverb 
AKapiroTCpu(  iiypiiriruv;  more  unfruitful  than  the  wild  olive. 
AaK(i)vc(  yap  ayptav  eXaiav,  aypnrirov  KoXovaf  for  the  Lace* 


The  Scripture /orvtels  the 


CHAPTER  XI. 


restoration  of  the  Jevts. 


this  myplery,  lest  ye  should  be  '  wise  In  your  own  conceits  : 
that  f  blindness  ^  in  part  is  linppencil  to  I.irjel,  h  until  the  !ul 
nt!ss  of  the  Gentiles  be  come  in. 

26  (And  so  nil  Israel  shiiU  be  saved :  as  ii  is  written,  1  There 
shall  come  out  of  Sion  the  Deliverer,  and  sliall  turn  away  un- 
godliness from  Jacob. 

27  k  For,  this  is  my  covenant  unto  them,  when  I  shall  take 
away  their  sine.) 

:Cor.3  14.-1;  Or,  hurdne-s -h  Luke  21. -M.     Rtv.;  9.— 


denionians  term  the  wild  olive  av/jiTTToj'.  See  Suidas.  And 
hence  IIesvchius  interprets  \yjiit\ato<,  the  teild  olive,  (the 
word  used  here  by  !St.  Paul,)  by  uKuoTif,  uu/ruitfiil ;  and  the 
rc;ison  given  in  Diocen.  Proverb.  Cent.  ii.  n.  6'!,  is  ((•vriv  ;  up 
tS"'«'  0  ayptv^iii  aKapT70v  for  the  wild  o'ive  i^  an  uuj'ruilj'ul 
tree.  On  this  account  the  apostle  very  properly  says,  t/iou 
irert  cut,  ck  tik  Kara  i^/iitriv  aypti^atov,  out  oftlml  olive  which 
is  uncultivated,  because  it  is  barren  :  the  Kara  0r'7('  do  s  not 
refer  here  to  its  being  naturally  barren;  but  to  its  bein^ 
commonly,  or  customarily  permitted  to  remain  so.  And,  tliat 
this  is  the  import  of  the  phrase  here,  is  evident  from  the  next 
clause  of  the  verse. 

And  teert  srajfed  contrary  tonature]  II'i.oii  tfivatv,  contrary 
to  all  custom  ;  for  a  scion  taken  from  a  harren  or  useless  tree, 
is  scarcely  ever  known  to  be  grafted  into  a  good  stock  :  but 
here  the  Gentiles,  a  fruitless  and  si'ifi.l  race,  are  g.-alt.i  d  on 
the  ancicnl  patriarchal  slock.  Now,  if  it  was  p>is.-;ib!e  to  ef- 
fect such  acliange  in  the  ^tate  and  disposition  of  t  le  Gea/ilei 
who  were  aOcot  iv  tm  kjo-.hu,  Cpli.  ii.  12.  wilhout  God,  athe- 
ists in  the  world :  liow  much  nrire  possild;  is  it,  speaking 
after  the  manner  of  men,  to  bri:ig  about  a  sitnil.u'  c'.iange  in 
the  Jews,  who  acknowledge  the  one  only,  and  true  f^od  ;  and 
receive  the  law  and  the  pronh-ts  as  a  revelation  from  him. 
This  seems  to  be  the  drift  of  the  apostle's  argnment. 

25.  /  would  not — that  ye  should  be  ignorant  oj'this  mystery] 
Mystery,  iin^riptov,  signihes  any  thing  that  is  hiddcf,  or  co- 
vered, or  not  fully  tnadc  manife.-il.  The  (-'reek  word  seems 
to  have  been  borrowed  from  the  Hebrew  iPDO  mister,  from 
the  root  '^nD  satar,  to  hide,  conceal,  &c.  though  some  derive  it 
from  /i«£(j9ui,  to  be  initiated  into  sacred  rites,  fioiii  ftvetv,  to 
.^hutup.  In  the  New  Testament  it  signilh's,  generally,  an^ 
thing,  or  doctrine  that  hus  not,  in  former  times,  been  fu'ly 
known  to  men:  or,  something  that  has  not  been  heard  of; 
or  which  is  so  deep,  profound,  and  difficult  of  co-nprelien- 
sion,  that  it  cannot  he  apprehended  without  special  direc- 
tion and  instruction  :  here,  it  signifies  the  doctrine  of  llie 
future  restoration  if  the  Jews,  not  fully  known  in  itself  and 
not  at  all  known  as  to  the  tim.e  in  which  it  will  take  "place. 
In  chap.  xvi.  25.  it  means  the  Christian  religion,  not  known 
till  the  advent  of  Christ.  The  apostle  wished  tlie  Romans 
not  to  be  ignorant  of  this  mystery,  viz.  thit  such  a  thing  was 
intended  :  and,  in  order  to  give  them  as  nuic  i  instruction  as 
possible  on  this  subject,  he  gives  them  some  characteristic,  or 
sign  of  the  times  when  it  was  to  take  place. 

Lest  ye  should  be  leise  in  your  own  conceits]  It  seems  from 
this,  and  from  other  expressions  in  this  episUo,  that  tiie  co'i- 
verted  Gentiles  had  not  behaved  towards  the  Jews  with  that 
decorum  and  propriety  which  the  rel-ition  they  bore  to  them 
reqviired.  In  this  chapter  the  apostle  strongly  guards  tlieni 
against  giving  way  to  such  a  dispos  tion. 

Blitidness  in  part  is  happei^ed  to  Israel]  Partial  blind- 
ness, or  blindness  to  a  part  of  them  ;  for  tlic^y  were  not  all 
unbelievers:  several  thousands  of  tiiem  had  been  converted 
to  the  Christian  faith;  thongli  tlie  body  of  tlie  nation,  and 
especially  its  rulers,  civil  and  spiritual,  continued  opposed  to 
Christ  and  his  doctrine. 

Until  tha  fulness  of  the  Gentiles  he  come  in]  And  this 
blindness  will  continue  till  the  church  of  the  Gentil-s  be  fully 
completed  ;  till  the  tJospel  be  preached  through  all  the  na- 
tions of  the  earth,  and  multitudes  of  heathens  every  where 
embrace  the  faith.  The  words  rrXijdoiia  rtiv  e^vi.t:;  may  be 
borrowed  from  the  3"'iJ-i  nSo  mclo  hagoyim,  a  viult'Uide  of 
nations,  which  the  Sejituagint  translate  by  irX/)5o{  iO'HW.  By 
the  r^npfOfiii,  or ful'ess,  a  great  multitude  u^ay  be  intended  ; 
which  should  be  so  dilated  on  every  hand  as  to  till  various  re- 

fions.  In  this  sense  the  words  were  un'lerstood  by  Solomon 
en  Melee,  Dno  inS'3''»  Cvn  ni:(-iM,  The  nationsofihe  Gen- 
tiles shall  be  filled  with  them  :  the  apostle,  ihe-efore,  seems  to 
give  this  sense  of  the  mystery,  that  the  -fevif  will  continue  in 
a  state  of  blindness,  till  such  a  time  as  a  7nuliitudeif  nutio/.s, 
or  Gentiles,  shall  be  converted  to  the  Christian  faith  :  and  the 
Jews,  hearing  of  this,  shall  be  excited,  by  a  spirit  of  emula- 
tion, to  examine  and  acknowledge  the  validity  of  the  proofs  of 
Christianity,  and  embrace  the  faith  of  our  I-o'rd  Jesus  Clirist. 
We  shoiild  not  restrict  the  meaning  of  these  words  too 
much,  by  imagining—!.  That  the  fulness  must  necessirily 
mean  all  the  nations  of  the  universe  ;  and  all  the  individuals 
of  those  nations :  probably  no  more  than  a  general  spread  of 
Christianity  over  many  n.itions  which  are  now  under  the  in- 
fluence of  Pagan  or  Slohammcd-in  superstition,  may  be  wh.it 
is  intended.  2.  We  must  not  suppose  that  tlie  coming  in  here 
mentioned,  necessarily  means  what  most  rel:irious  persons 
understand  by  conrersion,  a  thorough  charge  of  fh-:  wlio'e 
heart  and  the  whole  life;  the  acknowledgment  of  ih"  I>ivine 
mission  of  our  I-ord,  and  a  coi-dial  embracing  of  the  Chri.stian 
religion,  will  sumcienily  fulfil  the  apostle's  words.  If  we 
wait  for  the  conversion  of  the  Jews  till  such  a  time  as  every 


Ii  As  concerning  the  gospel,  they  are  enemies  for  yoiir  sakes: 
but  as  touching  the  electio.i,  they  are  '  beloved  for  the  fathers' 
f-.ikes. 

29  For,  the  gifts  and  calling  of  God  are  "  without  repent- 
ance. 

30  For,  as  ye  "in  times  past  have  not  "believed  God,  yet  have 
now  obtained  mercy  tlirough  their  unbelief: 

31  Even    so    have    these    also    now  not    «"  believed,   that 


k  ■»»?:».    .I«r  I'l.   1,  4k.     Hel..S6.tl 


23  19   -nlnh'i':    C"l    3    ?.-o  Or,  fSry.-1.-p  Or,  ot"-ye1. 


■  8  t9  .''.Ji.  10. 1.'..— m  Nu 


Gentile  and  l\Iohani)nedan  soul  shall   be,  in   this   especial 
sensi>,  converteil  to  (Jod,  then — we  shall  wait  for  ever. 

26.  And  so  all  l.--rael  shall  be  saved]  Shall  be  broiight  into 
the  wry  of  su. cation,  by  acknowledgmg  the  Me.«siah;  for  the 
word  certiinly  d')es  not  mean  etern.il  glory;  for,  no  man  can 
conceive  that  a  lime  will  ever  come,  in  wiiich  every  Jew, 
t'icn  liviiig,  shall  be  tiiken  to  the  kingdom  of  glory.  The 
term  saced,  as  applied  to  the  Israel  tes  in  diU'ereni  p.-irts  of 
the  .^•■rip'ure,  signifies  no  more  than  their  heing  gathered  out 
of  the  nali/ms  of  the  woild  ;  separated  to  God,  and  possessed 
of  the  high  privilege  of  being  /lis  peculiar  people.  And  we 
know  that  this  is  the  iiieannig  of  the  term,  by  finding  it  ap- 
plied to  the  body  of  the  Israelites  when  this  alone  was  the  sum 
of  tlioir  state.     .See  the  Preface,  page  viii,  &c. 

As  it  is  written]  The  apostle  supports  whi.t  he  advances  on 
this  head,  by  a  quotation  Inm  ."irriptui-e,  which  in  the  main, 
is  taken  from  Isa.  lix.  20.  The  Deliverer  shall  come  out  of 
Zion,  and  turn  away  ungodliness  from  Jacob.  Now  this  can- 
not be  u.iderstood  of  the  uiiiiifestiition  of  Christ  among  llie 
Je-.vs  ;  or  of  the  multitudes  v/iiich  wi  re  converted  before,  at, 
and  for  some  time  after,  the  day  of  Pentecost ;  for  these 
times  were  all  past  when  the  ap)stle  wrote  this  epistle, 
wliich  w.v?  probab'y  about  the  57th  or  5?th  year  of  our  Lord  : 
and,  as  no  re'iiar<able  convcrsio.i  of  tliat  p-^-ople  has  since  ta- 
ken place,  theieiV.re,  the  fulfil  nent  of  this  pr  iphecy  is  yet  to 
take  place.  In  what  mannf-r  Christ  is  to  come  out  of  Zion  ; 
and  ia  wh.it  way.  or  by  what  7nean,«he  is  to<«r7i  away  trans- 
gression from  Jocvii,  we  cannot  tell ;  and  to  attempt  to  con- 
jecture, when  the  time,  occasion,  means,  tSc.  are  all  in  mys- 
tery, would  be  more  than  reprehensible. 

27.  For  this  is  my  covenant  unto  them  when  I  shall  take 
away  their  sins.]  The  reader,  on  referring  to  Isa.  chap.  lix. 
20,  21.  will  find  that  the  words  of  t'.ie  original  are  here  greatly 
abr.dgfd.     They  are  th.e  following: 

And  the  ReJeemer  shall  come  to  Zion,  and  unto  them  that 
turn  from  trmisgressior,  in  Jacob,  suith  the  Lord.  As  for 
me,  this  is  my  covenant  icitli  them,  saith  the  Lord,  My  Spirit, 
that  is  upon  thee,  and  -my  words  ichich  I  hare  put  in  thy 
mouth,  shall  not  depart  out  of  thy  mouth,  nor  out  of  the 
vmulh  of  thy  seed,  nor  out  of  the  mouth  of  thy  seed's  seed, 
saith  the  Lord,  from  hencefor'h  and  for  ever. 

For  the  manner  in  which  Si.  Paul  makes  his  quotations 
from  ?crip1ure,  s'-e  th-  observations  at  the  end  of  the  prece- 
d'ng  chapter.  The  whole  of  these  two  vers^^s  should  be  read 
in  a  p.irenthesis.  as  1  hPve  mrirked  tl.em  in  the  text  ;  for  it  is 
eiid'  lit  til  it  the  25th  verse  should  be  immediately  connected 
with  till'  2'^th. 

It  may  not  be  amiss  to  subjoin  here  a  collection  of  those 
texts  in  the  Old  Tesl:uiient  that  seem  to  point  out  a  restora- 
tion of  t!i'>  .Jewish  connnonwealth,  to  a  high-?r  degree  of  ex- 
cellence tlvin  it  has  vet  attiiiied. — Isa.  ii.  2 — 5.  xix.  24,  25.  xxv. 
6,  &c..  XXX.  IS.  19.  'if).  Ix.  throughout :  Ixv.  17.  to  the  end  :  Jb- 
BKM.  xx.vi.  10,  11,  12.  xlvi.27,  2-^.  Ezek.  xx.  34,  40,  &c.  .x.xviii. 
25,26.  xxxiv.  20,  -kc.  xxxvi.  S— 16.  xxxvii.  21—28.  xxxix.  25, 
&c.  .loer.  iii.  J,  2,  17.  20,  21.  Amos  ix.  9.  to  the  end:  Obad. 
ver.  17,  21.     Micah  iv.  3-7.  vii.  13.  19,  20.     Zeph.  iii.  19,  20. 

2-S.  As  concerni  ig  the  Gospe!]  The  unbelieving  Jews,  with 
regard  t'l  the  Oosjiel.  which  they  have  rejected,  are  at  present 
e'teni'ei  to  God,  and  aliens  from  his  kingdom,  under  his  Son 
Jesus  Cluist,  on  account  of  that  extensive  grace  which  has 
oviTturned  tli^'ir  peculiarity,  by  admitting  the  Gentiles  into 
his  church  and  fimily  ;  but  with  regard  to  the  original  pur- 
pose of  election,  whereby  they  were  chosen  and  separated 
from  'ill  the  p°opb-  cf  the  eartti,  to  be  the  peculiar  people  of 
God,  they  are  beloved  for  the  f others'  sakes ;  he  has  still  fa- 
vour in  store  for  them,  on  account  of  their  forefathers,  the 
patriarchs. 

29.  fy>r  the  gifts  and  calling  of  God,  &c.]  The  gifts  which 
God  has  bestow-  d  upon  llK^ni ;  and  the  calling,  the  invitation 
with  which  he  has  favouied  them,  he  will  never  revoke.  In 
reference  to  this  point,  there  is  no  change  of  mind  in  him; 
and,  therefore,  the  possibility  anil  certainty  of  their  restora- 
tion to  their  original  privileges  of  being  the  people  of  God,  of 
e'ljoying  every  spiritual  blessing  with  H\e  fulness  of  the  Gen- 
tiles, niav  be  both  reasonuLilv  and  safely  infeiTed. 

Repentance,  when  applied  to  God,  signifies  simply, c/iOJi^e 
o/"pur;>o>-e  relative  1 1  so'ne  de'.larat'on  made  subject  to  cer- 
tain coiditions.  See  this  fully  explained  and  illustrated  by 
hiinseir.     Jer.  xviii.  7,  .'5,  9. 

:».  Fur  as  >ie  in  times  pas']  The  apostle  pui-sues  his  argu- 
ment in  fivour  of  the  restoration  of  the  Jews.  As  ye  Gen- 
tili'S,  in  ti'iies  past,  for  many  ages  back  ; 

Hare  not  believej]  Were  in  a  state  of  alienation  from  God  ; 
yet.  not  so  as  to  bi  totally  aid  for  ever  excluded  : 

Hare  iioir  obtained  mercy]  For  ye  are  now  taken  into  the 
kingdom  of  the  ^Ie^:si;1h  ;  throiigli  their  unbelief,  by  that  me- 
tliod  which,  in  destroying  the  Jewish  peculiarity  and  fulfll- 


71 


ROMANS. 


unbelief,  both  Jews  and  Gentiles. 


God  hath  concluded  all  in _^ 

througH  your  mt-rcy  tl,^v   also  may  obtain   mercy.  34  "Forwl.o  hath  known  llie  mind  of  the  Lord  J  or  »  who 

32  For  «■  God  hatti  'conoiuJiid  them  all  in  unbeliet,  that  he    hath  b.-en  iijs  ooiinsi'il./r  i  .    ,    ,    „  ^ 

might  have  mercy  upon  all.  ,  ,  ,  S-'  ^\'  "  ^^''".  '^'^'"  "'-^^  g'^'""  '"  '^'™'  ^""^  "  ^^'''^^  ^^  ^^^°'^- 

33  O  the  d-pt'i  U"  tne  ricies,  both  of  the  w.sdom  and  know- 
ledge of  God  !  »  how  imsearchable  are  his  judgments,  and  '  Ins 
ways  past  finding  out ! 

lit  ihem  all  up  tOKeihcr  — s  Psilm  36.6.-1  Job  11.7. 


pn !is"d  uuto  iiiiii  again  ! 

3(3  For  ^  of  hini,  a.id  tlirough  him,  and  to  him,  are  all  things 
y  to  '  wlioui  f;e  glory  for  ever.     Amen. 

V  ."oh  X  !.'^  -w  Job  <;.  :  Si  41  11. .-s  1  Cor  8.6     Col.  LI'S.    Gal  1.5.     I  Tim. 1.17. 
2  Tim  4.  IJ.  Hcb.  .J  ..'1     1  Pn  5.11     C-Pci.;.!^    Jjrle  a.-y  P.er  1  6.— z  Or   him. 

line  the  Abrahamii:  covenant,  hasoccasloned  the  unbelief  and    mercy  and  kimhiess,  to  adore  iu  silence,  and  to  obey  with  ala- 
obstinate  opposition  of  the-  .lews.  crity  and  dtlight. 

31  Bveii  so  have  l/ieae  also]  In  like  manner  the  Jews  are,  3o.  Or,  u^/u  ,vit/>  _first  given  to  htm]  W  ho  can  pretend  to 
through  iheir  infidelity  shut  out  of  the  kingd  im  of  God  :—  have  any  dem^-.rid.^  up 'O  iVod  ?  To  whom  is  he  indebted  t 
Thai  through  your  mercy]  But  tlii.s  e.rcliision  will  ii  t  be  Have  eitner  .lews  or  f.rntiles  any  right  to  his  ble.^sings  ?  May 
everlasting,  but  this  will  serve  to  op-jn  a  new  scene,  when  not  he  bestow  his  favouns  as  he  pleases, and  l^i  w/ioni  he  pleaa- 
through  farther  displays  of  mercy  to  you  Gentiles,  Ihetj  also  es  i  Does  he  do  any  injustice  to  tlie  Jeies  in  choosing  the 
may  obtain  mere/ ;  shall  be  received  into  tlie  kingdom  of  Gentiles?  And  was  it  because  he  was  under  o^/ig'aZ/o/;  tothe 
God  a^ain  ;  and  tliis  shall,  take  place  whenever  they  shall  '  Gennles,  tliat  he  lias  chosen  tl.em  in  tlie  place  of  ihe  Jews  7 
conse.U  to  acknowledge  the  Lord  Jesus,  and  see  it  their  privi-  j  Let  him  who  has  any  claim  on  God  prefer  it,  and  he  shall  be 
lege  to  be  fellow-heirs' will!  tlie  Gentiles  of  tlie  grace  of  life.      I  compensated. 

Assure,  therefore,  as  the  Jews  were  o«ce  in  the  kingdjin,  But  how  can  the  Creator  be  indebted  to  the  creatiirel 
and  the  Gentiles  were  not;  as  sure  as  the  Gentiles  are  note  How  can  the  c.^usE  be  dependent  on  the  effect  !  How  can  the 
in  the  kingdom,  and  the  Jews  are  not :  so  eurely  will  the  Jews  i  AcxaoR  o(  providence,  ami  the  Father  of  every  good  and 
be  brought  back  into  that  kincdom.  perfect  gift,  be  under  oblig  ition  to  them  for  whom  he  provides, 

32.  Fur  God  hath  concluded  them  all  in  unbelief]  ^fvuxXu-    and  wito  are  wh>-lly  dependent  on  h.s  bounty  ! 
ae  yap  b  Oeos,  God  hath  shut,  or  locked  them  all  u:)  und-r  un-  I      3G.   For  of  him,  &c.]  'J'his  is  so  fur  from  being  the  case,/or 
belief     This  refers  to  th»  guilty  state  of  both  Jews  and  Gen-    f(  uktov,  of  him,  as  the  original  Designer  and  Author  ;  and 
tiles.     They  had  all  broken  God's  law  ;  the  Jews,  tli"  written  -  Si'  avrov,  bv  him,  as  the  prime  and  efficient  Cause  ;  and  e  i  s 


law  ;  the  Gentiles,  the  law  written  in  their  hearts  ;  see  chap. 
i.  19,  20.  and  ii.  14,  15.     They  are  represetit:'d  here  as  h.ivin 
been  accused  of  their  transgressions  ;  tried  at  God's   bar 


ai>r )!',  TO  him,  as  the  ultimate  End  for  the  manifestation  of 
his  eternal  glo'^y  and  goodness,  are  all  things  in  universal 


nature,  th:  ough  the  whole  compjiss  of  time  and  eternity. 
found  guilty  on  b->ing  tried  ;  'condemned  tothe  denth  they  had  I  The  Eiiiperor  Marcus  A>>tnninus  (iniavTov,  lib.  iv.)  has  a 
merited  ;  remanded  to  prisni,  tdl  the  sovereign  will,  relative  '  saying  veiy  much  like  this  of  .St.  Paul,  which  it  is  very  probable 
to  their  execution,  should  be  announced;  shut  or  locked  up  he  borrowed  from  this  Epistle  to  the  Romans.  (Speaking  of  na- 
under  the  jailor  Unbelief;  and  there,  both  continued  in  the  /m  re,  whom  headdresses  as  God,  he  says,  'SI  (/>u(ris,  ck  anv 
same  state,  awaiting  the  eiecntion  of  their  sentence;  but  TTavra,ev  aoi  -navra,  £  i  f  (r£  iraura;  O,  Nature !  0¥  thee  are 
God,  in  his  own  compassion,  moved  by  no  merit  in  either  par-  all  things  ;  in  thee  are  all  things  ;  to  thee  are  all  things. 
ty,  caused  a  general  pardon,  by  the  Gospel,  to  be  p.-oclai...ed  f^everal  of  the  Gentile  philosophers  had  expressions  of  the 
to  all.  The  Jews  have  refused  to  receive  this  p-irdon  on  the  same  import,  as  may  be  seen  in  Wetstein's  quotations, 
terms  which  God  has  proposed  it ;  and  therefore  contume  ,  To  whom  he  glory]  And  let  him  have  the  praise  of  all  his 
locked  up  under  unbelief  The  Gentiles  have  welcoined  tise  !  works,  from  the  hearts  and  months  of  all  his  intelligent  crea- 
offers  of  grace,  and  are  "delivered  out  of  their  prison.  But  as  tures,/o/-  ever,  tliroogliout  all  the  generations  of  men.  Amen, 
the  offers  of  mercy  continue  to  be  made  to  all  indiscriminate-  I  so  be  it  ;  let  this  be  established  for  ever ! 

ly,  the  time  will  come,  when  the  Jews,  seeing  the  vast  acces-  L  The  apostle  considers  the  designs  of  God  inscrutable  : 
sion  of  the  Gentile  world  to  the  kingdom  of  the  IVIessiah,  and  and  his  mode  of  governing  the  world  incomprehensible.  His 
the  glorious  privileges  which  they  in  consequence  enjoy,  shall  designs,  schemes,  and  ends,  are  all  infinite  ;  and  consequent- 
also  lay  hold  on  the  hope  set  be'fore  them,  and  thus  become,  '  ly  unfathomable.  It  is  impossible  to  account  for  the  dispen- 
with  the  Gentiles,  one  flock  under  one  Shepherd  and  B;shop  !  satious  either  of  his  justice  or  mercy.  He  does  things  under 
of  all  their  souls.  The  same  figure  is  used  Gal.  iii.  22,  23.  ;  both  these  characters  which  far  surpass  the  comprehension 
But  the  Scripture  hath  ronr'uded,  ii\wcr\ittrei',  locked  up  all  j  of  men.  But  though  his  dispensations  are  a  great  deep,  yet 
under  sin,  that  the  promise  by  faith  of  Christ  Jesus,  might  he  |  they  are  never  self-contrfidictory  :  though  they  far  surpass 
given  to  them  that  believe.  But  before  faith  came,  tee  u-ere  our  rea^op,  yet  they  never  contradict  reason  :  nor  are  they 
kept  £0,or,upr)i)/(tycr,  we  were  guarded  as  in  a  strong  hold,  nn-  ever  opposite  to  those  ideas  which  God  has  implanted  in  man 
der  the' late  ;  shut  up,  (rfy.fK-AEiTy/ci' ji,  locked  up  together  un-  of  goodness,  justice,  mercy,  and  truth.  But  it  is  worthy  of 
to  the  faith  which  should  afterward  be  revvah.d.  This  is  a  ]  remark,  that  we  can  more  easily  account  for  the  di.spensa- 
fine  and  well  chosen  metaphor  in  both  places,  and  forcibly  tions  of  hif>  justice,  than  we  can  for  the  dispensations  of  his 
expresses  the  guilty,  helpless,  wretched  state  of  both  Jeirs  and  mercy.— \Vc  can  every  where  see  ten  thousand  reasons  why 
Gentiles.  '  i  he  should  display  his  justice  :  But  scarcely  can  we  find  one 

33.  6  the  depth  nf  the  riches,  both  of  the  viisdom  and  knotn-  \  reason  why  he  should  display  his  mercy.  And  yet,  these  dis- 
ledge  of  God  !]  Tliis  is  a  verv  proper  conclusion  of  the  whole  !  plays  of  mercy,  for  which  we  can  scarcely  find  a  reason,  are 
preceding  discourse.     Wisdom  m.ay  here  refer  to  the  designs  \  infinitely  greater  and  more  numerous  than  his  displays  of  jus- 


of  God  ;  'knoteledge  to  the  wearas  which  he  employs  to  accom- 
plish these  designs.  The  designs  are  the  otlspriiig  of  infinite 
wisdom,  and  therefore  they  are  all  right :  the  means  are  the 
most  proper,  as  being  the  choice  of  an  infinite  knowledge  tliat 
cannot  err;  we  may  safely  credit  the  goodness  of  the  deiign, 
founded  in  infinite  wisdom. ;  we  may  rely  on  the  due  accom- 
plishment of  the  end,  because  the  means  are  chosen  and  ap- 
plied by  infinite  knowledge  and  skill. 

34.  For  icho  hath  known  the  7ni}id  of  the  Lord?]  Who  can 
pretend  to  penetrate  the  counsels  of  God  7  or  fathom  the  rea- 
sons of  his  conduct  1  His  designs  and  his  counsels  are  like 
himself  infinite  ;  and  consequently,  inscrutable.  H  is  strange 


tice  ;  for  which  the  reasons  are,  in  a  vast  variety  of  cases,  as 
obvious  as  they  are  multiplied.  The  sacrifice  of  Christ  is 
certainly  an  infinite  reason  why  God  should  extend,  as  he 
does,  his  mercy  to  all  men ;  but  Jesus  Christ  is  the  gift  of 
God's  lore :  who  can  account  for  the  ^ore  that  gave  him  to 
redeem  a  fallen  world  I  The  .lews  have  fallen  under  the  dis- 
pleasure of  Divine  justice  ;  why  they  should  be  objects  of  this 
displeasure  is  at  once  seen,  in  their  ingratitude,  disobedience, 
unbelief,  and  rebellion.  But  a  most  especial  providence  has 
watclied  over  them,  and  preserved  them  in  all  their  disper- 
sions for  1700  years.  Who  can  account  for  this?  Again,  these 
very  pers^ons  have  a  most  positive  promise  of  a  future  deliver- 


that,  with  such  a  scripture  as  this  before  th"ir  eyes,  men  j  ance,  both  g'eat  and  glorious.      Why  should  this  be  7    The 


should  sit  down,  and  coolly,  and  positively  writ"  about  coun- 
sels and  decrees  of  God,  formed  from  all  eternity,  of  which 
they  speak  with  as  mi;ch  cimfidcnce  and  decisi.m,  as  if  Ihey 
had  formed  a  part  of  the  council  of  the  Most  High  ;  and  had 
been  with  him  in  the  beginning  of  his  ways  !  A  certain  wri- 
ter, after  having  entered  into  all  these  counsels,  and  drawn 
out  his  black-lined  scheme  of  absolute  and  eternal  reproba- 
tion, with  all  its  causes  and  efl'ecls;  and  then  his  light-lined 
scheme  of  absolute  and  eternal  election,  with  all  its  causes 
and  effects  ;  all  deduced  in  the  most  regular  and  graduated 
order,  link  by  link,  concludes  with  ver.  33.  O  the  depth  of 
the  riches,  both  of  the  wisdom  and  knoioledge  of  God  !  Jiow 
WNSEARCHABLE  are  his  judgments,  and.  his  icays  past  finding 
OUT  !  But  this  writer  forgot  that  he  had  searched  out  God's 
judgments  in  the  one  case,  and  found  out  his  ways  in  the 
other  ;  and  that  he  had  given,  as  a  proof  of  the  success  of  his 
researches,  a  complete  exhibition  of  the  whole  scheme!  This 
conduct  is  worthy  of  more  than  mere  reprehension  :  and  yet 


Gentile  world  was  long  left  without  a  divine  revelation,  while 
the  Jt'ws  enjoyed  one  :— Who  can  account  for  this  ?  The  Jews 
are  now  cast  out  of  favour,  in  a  certain  sense,  and  the  rea- 
sons of  it  are  sufficiently  obvious  ;  and  the  Gentiles,  without 
any  apparent  reason,  are  taken  into  favour.  In  all  these 
tilings  his  judgm.e7its  are,  unsearchable,  and  his  ttiays  past 
finding  out. 

II.  Once  more  let  it  be  remarked,  that  although  God  is  every 
where  promising,  and  bestowing  the  greatest  and  most  enno- 
bling privileges,  together  with  an  eternal  and  ineffable  glory, 
for  which  we  can  give  no  reason  but  his  own  endless  good- 
ness, through  the  death  of  his  Son  ;  yet  in  no  case  does  he 
remove  those  privileges,  nor  exclude  from  this  glory,  but 
where  the  reasons  are  most  obvious  to  the  meanest  capacity. 

III.  This  epistle  has  been  thought,  by  some,  to  afford  proofs 
that  God,  by  an  eternal  decree,  had  predestinated  to  eternal 
perdition  millions  of  millions  of  human  souls,  before  they 
had  any  existence,  except  in  his  own  purpose,  and  for  no 


he  who  differs  from  such  opinions,  gives,  in  the  apprelensicm  j  other  reason  but  his  sovereign  pleasure  !  But  such  a  decree 
of  some,  this  proof  of  his  being  included  in  son;- of  the  links  can  be  no  more  found  in  tlus  b^io'c,  than  such  a  disposition 
of  the  black  list !  We  may  rest  with  the  convictio.i,  that  God  in  the  mind  of  Him  who  is  the  perfection,  as  he  is  the  model 
\B  as  merciful  and  good  in  all  his  ways,  as  He  is  )c)se  and  of  wisdom,  goodness,  justice,  imrcy,  and  truth.  May  God 
just.  But,  as  we  cannot  comprehend  him,  neither  can  we  his  .  save  the  reader  from  profaning  his  name,  by  suppositions,-  at 
operations;  it  is  our  place,  who  are  the  objects  of  his  infinite  I  once  so  monstrous  impious,  and  absurd  ! 
72 


We  should  give  ourselves  to 


ROMANS. 


God,  as  a  liting  sacrifvee. 


CHAPTER  XII. 

Such  displays  of  God's  mercy  as  Jews  and  Gentiles  have  received,  should  induce  them  to  conserratr.  themselves  tn  Him.  ,i 
and  not  he  conformed  to  the  tcorld,  1,  2.  Christians  are  exhorted  to  think  meanly  of  themsel res,  3.  And  each  to  behave 
himsef  properly  in  the  office  tchich  he  has  received  fro7>i  God,  -1 — 8.  Various  important  moral  duties  recommended,  9 — 18 
We  must  not  avenge  ourselves,  but  overcome  evil  with  good,  19—21.  [.V.  M.  cir.  4002.  A.  D.  cir.  58.  An.  Olymp.  cir. 
CCIX.  2.   A.  U.  C.  cir.  811.] 

T  •  BESEECH  you,  therefore,  brethren,  by  the  mercies  of  ;  3  For,  I  say,  htlirongli  tlie  grace  given  unto  me,  to  every  man 
God,  ''that  ye  '  present  your  bodies  <i  a  living  sacri  Ace,  holy,  '  that  is  arnonj,'  yon,  ■  not  to  tliink  of  himself  more  highly  than 


acceptable  unto  God,  which  is  your  reasonable  service 
2  And  "  be  not  conformed  to  this  world;  but  i  be  ye  trans- 
formed by  the  renewing  of  your  mind,  that  ye  may  «  prove 
what  is  tliat  good,  and  acceptable,  and  perfect  will  of  God. 

»aCor  in  I  -h  1  Pel  a.S.-cPsii.SO.IS,  14.  Ch.C.I3, 16,  19.  1  Cor.C  13.3). -d  Heb. 
10  aO.-e  1  Pet.  1.14.  I  John  3. 15.-f  fCpli.l.  I8.to4.23.  Col.  l.ai,2i.&3.  lO.-g  tpli. 
5  10,  17.    1  Theas  4.3. 


NOTES.—The  apostle  having  now  finished  the  doctrinal 
part  of  this  epistle,  proceeds  to  the  prac^ca/.  and  here  it  may 
be  necessary  to  take  a  view  of  his  arguments  in  the  preceding 
i:h;tpters. 

The  elt.ction,  calling;  and  justification,  of  the  believing 
Gentiles,  and  ttieir  being  admitted  into  the  kingdom  and  cove- 
nant of  God.  and  having  an  interest  in  all  the  privileges  and 
honours  of  liis  children.  (1.)  That  they  liave  a  clear  atid  sub- 
stantial title  to  all  these  he  has  proved  in  chap.  i.  li.  and  lii. 
C!.)  Tliat  this  right  is  set  on  the  same  footing  with  Abraham's 
title  to  tlie  blessings  of  the  covenant,  he  proves  chapter  iv. 
(3.)  That  it  gives  us  a  title  to  privileges  and  blessings  as  great 
as  .Hiy  the  Jews  could  glory  in,  by  virtue  of  tliat  covenant, 
chap,  V.  1 — 12.  (4.)  He  goes  still  higher,  and  shows  that  our 
being  interested  in  the  gift  and  grace  of  God  in  Christ  Jesus, 
is  perfectly  agreeable  to  the  grace  which  he  has  bestowed 
upon  all  mankind,  in  delivering  them  from  that  death  of  the 
body  brought  on  them  by  Adam's  tiansgresaion,  chap.  v.  12 — 
21.  C),)  lie  fully  e.\plains,  botli  with  regard  to  the  Gentiles 
and  Jews,  the  nature  of  the  Gospel  constitution,  in  relation  to 
its  obligations  to  holiness  ;  and  the  advantages  it  gives  for  en- 
counigeiiient,  obedience,  and  support,  under  the  severest  trials 
and  persecutions,  chap,  vi.  vii.  vili.  (6.)  As  the  pretences  of 
the  .lews,  tiiat  "God  was  bound,  by  express  promise,  to  con- 
tinue them  as  his  only  people  for  ever  ;  and  that  this  was  di- 
rectly inconsistent  with  the  election  and  calling  of  the  Gen- 
tiles, on  the  condition  of  faith  alone:"  he  demonstrates  that 
the  rejection  of  the  Jews  is  consistent  with  the  tnith  of  God's 
word,  and  with  his  righteousness  :  he  shows  the  true  cause  and 
reason  of  their  rejection  ;  and  concludes  with  an  admirable 
discourse  upon  the  extent  and  duration  of  It ;  which  he  closes 
With  adi)ration  of  the  divine  wisdom,  in  his  various  dispensa- 
tions, chap.  ix.  X.  xi.  Thus,  having  cleared  this  important 
subject  with  surprising  judgment,  and  the  nicest  art  and  skill 
in  writing ;  he  now  proceeds,  after  his  usual  manner,  in  his 
epistles  and  the  apostolic  method  of  preaching,  to  inculcate  va- 
rious Christian  duties  :  and  to  exhort  to  that  temper  of  mind, 
and  coiidi\ct  of  life,  which  are  suitable  to  the  profession  of  the 
Gospel,  and  the  enjoyment  of  its  privileges.     Dr.  Taylor. 

Verse  1.  /  beseech  you,  therefore,  brethren]  This  address  is 
probably  intended  both  for  the  Jcirs  and  the  Gentiles  ;  though 
some  suppose  that  the  Jews  are  addressed  in  the  tlist  verse  ; 
the  Gentiles,  in  tlie  second. 

liy  th'  mercies  of  Gud]  Aia  t&jv  niKrtp^oiv  to«  Qeuv  by  the 
tender  mercies,  or  compassions  of  God,  such  as  a  tender  fa- 
ther shows  to  his  refractory  children  ;  to  whom,  on  their  hu- 
miliation, he  is  easily  persuaded  to  forgive  their  offences.  The 
word  OtKTipjini  conies  from  oiArroj,  coinpassion  ;  and  that 
from  t.iKuy,  to  yield  ;  because  he  that  has  compassionate  feel- 
lags,  ie  easily  prevailed  on  to  do  a  kindness,  orreniit  an  injury. 
Ye  present  your  bodies]  A  nietaplior  taken  from  bringing 
s.'icrifices  to  the  altar  of  God.  Tlie  person  offering  picked  out 
the  choicest  of  his  flock,  brought  it  to  the  altar,  and  presented 
it  there  as  an  atonement  for  his  sin.  They  are  exhorted  to 
give  themselves  up  in  the  spirit  of  sacrifice  ;  to  be  as  wholly 
the  Lord's  property  as  the  whole  burnt-offering  was;  no  part 
being  devoted  to  any  other  use. 

A  living  sacrifice]  In  opposition  to  those  dead  sacrifices 
Whicli  they  were  in  the  lialiit  of  offering,  while  in  their  Jewish 
state :  and  that  they  should  have  the  lusts  of  the  flesh  morti- 
fied, that  they  might  live  to  God. 

Holy]  Without  spot  or  blemish ;  referring  still  to  the  sacri- 
fice required  by  the  law. 

Acceptable  unto  God]  Evapes'ov,  the  sacrifice  being  perfect 
in  its  A-ind  ;  and  the  intention  of  the  offerer  being  such,  that 
both  can  be  acceptable  anA  well  pleasing  lo  lii^l,  who  searches 
the  heart.  All  these  phrases  are  sacrificial,  and  show  that 
Ihere  must  be  a  complete  surrender  of  the  person  ;  the  body, 
the  whole  man,  mind,  and  flesh,  to  be  given  to  God  :  and  that 
he  is  to  consider  himself  no  more  his  own,  but  the  entire  pro- 
petty  of  his  Maker. 

Your  reasonable  service.]  Nothing  can  be  more  consistent 
with  reason,  than  that  the  work  of  God  should  glorify  its  Au- 
thor, VVe  are  not  our  own  ;  we  are  the  pi-operty  of  the  Lord, 
by  the  right  of  creation  and  redemption  :  and  it  would  be  as 
unreasonable  ae  it  would  be  wicked,  not  tolive  to  his  glory,  in 
strict  obedience  to  his  will.  The  reasonable  service,  XoyiKnv 
\arpciav,  of  the  apostle  may  refer  to  the  difference  between 
the  Jewish  and  Christian  worship.  The  former  religious  ser- 
vice consisted  chiefly  in  its  sacrifices,  which  were  ^i'  a)i.oy  o>v, 

Vol.  vi.  K 


he  ought  to  think  ;  but  to  think  k  soberly,  according  as  God 
hath  dealt  I  to  every  man  tlie  measure  of  faith. 
4  For  ""as  we  have  many  membei-s  in  one  body,  and  all  mem- 
bers have  not  the  same  office: 

h  Chop.l.S.fc  15.15  1  Cor,:l  ill,*.  15  10.  flnl  9.9.  Kph  3,2.  7,  5.-i  Prov.SS  ??. 
Kccles,?  Iti.  Chll.al.— k  Or, 10  sobriety. -1  1  Cor.  12.7,  II.  Kiih.4.7.— m  1  Cor.  12. 
12.  Kph.1.16, 


of  irrational  creatures;  i.  e.  tlie  lambs,  rams,  kids,  bulls, 
goats,  &c.  which  were  offered  under  the  law.  The  Christian 
service  of  worship  is  XoyiKti,  rational,  because  performed  ac- 
cording to  the  true  intent  and  meaning  of  the  law  ;  the  heart 
and  soul  being  engnged  in  the  service.  He  alone  lives  the  life 
of  a  fool  and  a  madman,  who  lives  the  life  of  a  sinner  against 
God  :  for,  in  sinning  against  his  Maker,  he  wrongs  his  owa 
son],  loves  death,  and  rewards  evil  unto  himself. 

2.  And  he  not  conformed  to  this  irorld]  By  this  world,  atoivi 
TOVTM,  may  be  understood  tliat  present  state  q/"  things  both 
among  the  .Jews  and  Gentiles  ;  the  customs  and  fashions  of 
the  people  who  then  lived  ;  the  Gentiles  particularly,  who 
had  neither  the  powernor  theform  of  godliness  ;  though  some 
think  that  the  Jewish  economy,  frequently  termed  ntn  c'?'')' 
dlam  hazzeh,  this  world,  this  peculiar  state  of  things,  is  alone 
Intended  And  the  apostle  warns  them  against  reviving  usa- 
ges that  Christ  had  aliolished  :  tills  exhoitation  still  continues 
in  full  force.  The  world  that  now  is,  this  present  state  of 
things.  Is  as  much  opposed  to  the  spirit  of  genuine  Chris- 
tianity, as  the  world  that  then  was.  Pride,  luxury,  vanity, 
extravagance  In  dress,  and  riotous  livlne,  prevail  7iow,  asthcjr 
did  then  ;  and  are  as  unworthy  of  a  Christian's  pursuit,  as 
they  are  injurious  to  his  soul,  and  hateful  in  the  siglit  of  God. 

jje  ye  transformed]  MiTafx'tptp'ivaOc,  be  ye  metamorphosed, 
transfigured,  appear  as  new  persons,  and  with  new  habits  ; 
as  (iod  has  given  you  a  new  form  of  worship,  eo  that  ye  serve 
in  the  newness  of  the  Spirit,  and  not  in  the  oldness  of  the  let- 
ter. The  word  implies  a  radical,  thorough,  and  tmiversal 
change,  both  oi//«-arf/and  inward.  Seneca,  Epist.  vl.  shows 
us  the  force  of  this  word,  when  used  in  a  moral' sense.  iSe/t- 
tio.  says  he,  non  emendari  me  tantvm,  scd  TRANsncuRARi ; 
"  i  perceive  myself  not  to  be  amended  merely,  but  to  be  trans- 
formed :"  i.  e.  entirely  renewed. 

By  the  renewing  of  your  mind]  Let  tlie  tnward  change  pro- 
duce tlie  outward.  Where  the  spirit,  the  temper  and  dispo- 
sition of  the  mind,  Eph.  iv,  23,  Is  not  renewed;  an  outward 
change  is  but  of  little  icortli,  and  but  of  short  standing. 

That  ye  may  proved  E15  ro  ioKipni^civ,  that  ye  may  have 
practical  proof  and  eii-perimental  knowledge  of  the  will  of 
God ;  of  his  purpose  and  determination,  which  xagood  in  itself; 
infinitely  so.  Acceptable,  evapc^op,  well  pleasitig  to,  and  irelt 
received  by  every  mind  that  is  renewed  and  transformed. 

And  perfect]  TrXtioi',  finished  and  complete  :  when  the  mind 
Is  renewed,  and  the  whole  life  changed,  then  the  will  of  Got)  is 
perfectly  fulfilled  ;  for  this  is  its  grand  design  in  reference  to 
every  human  being. 

These  words  are  supposed  by  Schoettgen  to  refer  entirely 
to  the  Jewish  law.  The  Christians  were  to  renounce  this 
world,  the  Jewisli  state  of  things  ;  to  be  trun.iformed,  by  ha- 
ving their  minds  enlightened  In  thepure  and  simple  Christian 
worship,  that  they  might  prove  the  giTind  characteristic  dif- 
ference between  the  two  covenants  :  the  latter  being  ^oorf,  in 
opposition  to  the  statutes  which  irere  not  good,  Ezek.  xx.  25. 
acceptable,  in  opposition  to  those  sacrifices  and  offerings 
which  God  would  not  accept,  as  it  Is  written  Psa.  xl.  6 — 8.  and 
perfect,  In  opposition  to  that  system  which  was  imperfect,  and 
which  made  nothing  perfect;  and  was  only  the  shadow  of  good 
things  to  come.  There  are  both  ingenuity  and  probability  in 
this  view  of  the  subject. 

3.  Through  tlie  grace  given  unto  me]  By  the  grace  given, 
St,  Paul  most  certainly  means  his  apostolical  office,  by  which 
he  had  the  aulhority,'noX  only  to  preach  the  Gospel  ;  but  also 
to  rule  the  church  of  Christ,  This  Is  the  meanlngof  the  word, 
h  xapi^.  in  Eph  ill.  S.  Unln  me  irho  am  less  thaii  the  least  of 
all  saints,  is  this  grace  given  :  is  conceded  this  office  or  en»- 
ployment.  immediately  by  God  himself;  That  I  slionid  preach 
aniong  the  Gentiles  the  unsearchable  riches  of  Christ. 

A'o^  to  think — more  highly]  Mr;  vncp^ppovnv,  not  to  act 
proudly ;  to  arrogate  notliing  to  himself  on  account  of  any 
grace  he  had  received,  or  of  any  office  committed  to  him. 

B^lt  to  think  soberly]  A\\a  (ppnvciv  tii  m  awippn\,iiv  ;  the 
reader  will  perceive  here  a  sorl  of  paronomasia,  or  play  upon 
words  ;  (bpnvetv,  from  (bprtv,  the  mind,  signifies  to  thijik,  mind, 
relish,  to  be  of  opinion,  &i:  and  arKppnvciv,  from  coos,  sound, 
and  (fpriv,  the  mind,  signifies  to  be  of  a  sound  mind;  to  thirik 
discreetly,  modestly,  humbly.  Let  no  man  think  himself  more 
or  greater  than  God  has  made  him  ;  and  let  him  know  that 
whatever  he  is,  or  has  of  good  or  excellence,  he  has  it  from  ■ 
God ;  and  that  the  gloi-y  belongs  to  the  Giver,  and  not  to  hiia 
who  has  received  the  gift. 

73 


to  offices  in  the  church. 


niror  10  ly&liai.t:?.   Eph  1.S3  a.4  25.-0  1  Cor.l2.4.   1  Pet.4. 10,  11.— p  Ver. 

3-aAcIsll    '7      iro^  K.W.'-'B-  fel.f.g.fcH.l,  6,S9,3l.-r  AmISJ.    Eph,4  11. 
G»l  B.S.    1  Tim  5. 17 ->  Acta  15.32.   1  Co 
-V  Ot,  libe,.illy.  2  Cor.S.2. 


.14.3.— lMait.6.1, 


-u  Or,  impartelh. 


Various  directions  relative ROMAJsS. . 

S  So  "  we  heiii "  many,  are  one  body  in  Christ,  and  every  one  i    8  Or  "  he  that  exhorteth,  on  exhortation  :  «  he  that  "  giveth, 
members  one  ofanothp'r  i  let  him  do  it  -  v!'A\\  s\mp\i(i\ty;  ^"  he  that  ruleth,  with  diligence : 

tj  °  Ilav^n"  then  "ifts,  differing  'according  to  the  ^ace  that  is  '  he  tliat  showeth  mercy,  '  with  cheerfulness, 
given  to  u'T  whether  ^  prophecy,  let  us  prophesi/  according  to      9  ^  Let  love  be  without  dissimulation.   '  Abhor  that  which  is 
the  nroporl'ion  of  faith  ;  evil ;  cleave  to  that  which  is  good. 

7  Or  ministry  let  us  wait  on  nur  ministering :  or  '  he  that  i    10  "  Be  kindly  affectioned  one  to  another  <>  with  brotherly 
teacheth,  en  teaching ;  |  'ova ;  ■=  in  honour  preferring  one  another ; 

w  Act3S0.2S.  1  Tiin.5.17.  Hebrews  13.7,  24.  1  Pet.5.2.— 15  Coi-.9.7  — y  I  Tim. 
!..>;.  I  Pet.  1,  22.-Z  Psalm3».  14.  few.  4.a97.  10.  Amos  5.  15 -»  Hebrews  13.  t. 
1  P«.  1  .£2.  &  2. 17.&  3.8.  :;  Pel.  I.7.— b  Or,  in  the  love  of  the  brethrei».— e  Phil.  2.  3 
1  Pet.  5.5. 

he  has  esponsed,  would  have  you  previously  resolve  to  putno 
sense  whatever  on  the  law  and  the  testimony,  but  what  his 
favourite  doctor  will  admit.  Thus  they  run  on  in  a  shnffling, 
circular  sort  of  ar<riinent,  Which,  though  they  stcdionsly  avoid 
exposing,  is,  when  dragged  into  the  open  light,  neither  more 
nor  less  than  this  :  '  You  are  to  try  our  doctrine  by  the  Scrip- 
tures only;  but  then  you  are  to  be  very  careful  that  you  ex- 
plain the  i<crlpture  solely  by  our  doctrlrte.'  A  wonderful  plan 
of  trial,  which  begins  witli  giving  judgment,  and  ends  with 
examining  the  proof,  wherein  the  whole  skill  and  ingenuity 
of  the  judges  are  to  be  exerted  in  wresting  the  evidence,  so 
as  to  give  it  the  appearance  of  supporting  the  sentence  pro- 
nounced beforehand."  See  Dr.  Campbell's  Dissert'Uions  on 
the  Gospels,  Di.«s.  iv.  sect.  14.  vol.  i.  page  146.  8vo.  edit,  where 
several  other  sensible  remarks  may  be  found. 

7.  Or  ministry]  Aiaxovia  simply  means  the  office  of  a  den- 
eon  ;  and  what  this  office  was,  see  in  the  note  on  Acts  vi.  4. 
where  the  subject  is  largely  discussed. 

Or  he  that  teacheth']  The  teacher,  Ai^ao-zcnXof,  was  a  person 
whose  office  it  was  to  instruct  others,  whether  by  catechi- 
sing, orsimply  expl-aining  the  gi-and  truths  of  Christianity. 

8.  Or  he  tJiat  eihortet/i]  O  irnpoKaXoiv,  The  person  who  ad- 
monished, and  reprehended  thfe  unru)y  or  disorderly  ;  and 
who  supported  the  weak,  and  cmnforted  the  penitents,  and 
those  who  were  under  heaviness  tbroogh  manifold  tempta- 
tions. 

ffe  that  giveth]  He  who  distrlbuteth  the  alms  of  the  church, 
with  siinplicitij  ;  being  influenced  by  no  partiality,  but  divi- 
ding to  each  according  to  the  necessity  of  his  case. 

He  that  ruleth]  'O  7rpjls-a/<£i'of,  he  that  presides  over  a  par- 
ticular business  ;  but  as  the  rerb  -rrpoYraiiai,  also  signifies  to 
defend,  or  patronise,  it  is  probably  used  here  to  signify  re- 
ceiving and  providing  for  strangers  ;  and  especially  the  per- 
secuted, who  were  obliged  to  leave  their  own  homes,  and 
were  destitute,  afflicted,  and  tormented.  It  might  also  imply 
the  persons  whose  business  it  was  to  receive  and  entertain  the 
apostolical  teachers  wlio  travelled  from  place  to  place,  esta- 
blishing and  conftrming  the  ch\n-ches.  In  this  sense,  the  word 
TTpoiraTii  is  applied  to  Piiebe,  chap.  xvi.  2.  She  hath  been  a 
succocREK  nf  many,  and  of  myself  also.  The  apostle  directs 
that  this  office  should  be  executed  with  diligence  ;  that  such 
destitute  persons  should  have  their  necessities  as  promptly 
and  as  amply  supplied  as  possible. 

Ue  that  showflh  morcy]  Let  the  person  who  is  called  to  per- 
form anv  act  of  co>npnssio7i  or  mercy  to  the  rinelched,  do  it, 
not  grudgingly,  nor  of  neces.^ity,  but  from  a  spirit  of  pure  be- 
nevolence and  sympathy.  The  poor  are  often  both  wicked 
and  worthless;  and  if  those  who  are  called  to  minister  to 
them  as  stewards,  overseers,  &c.  do  not  take  care,  they  will 
get  their  hearts  hardened  with  the  frequent  proofs  they  will 
have  of  deception,  lying,  idleness,  &c.  And  on  this  account 
it  is  that  so  many  of  those  who  have  been  called  to  minister 
to  the  poor  in  parishes,  work-houses,  and  religions  so.-ietirs, 
when  they  come  to  relinquish  their  employment,  find  that 
many  of  their  moral  feelings  have  been  considerably  blunted  ; 
and  perhaps  the  only  reward  they  get  for  their  services,  Is  the 
chara.ter  of  being  hard-hearted.  If,  whatever  is  done  in  this 
way,  be  not  done  unto  the  Lord,  it  can  never  be  done  with 
cheerfulness. 

9.  i  et  love  be  without  dissimulation]  H  ayairri  avvnoKpiroc 
Have  no  hypocritical  love  ;  let  noi  ^your  love  wear  a  mask  : 
make  no  empty  profe.ssions.  I.ove  God  and  your  neighbonr  ; 
and  by  obedience  to  the  one,  and  acts  of  benevolence  to  the 
other,  show  that  your  love  is  sincere. 

Abhor  that  which  is  evil]  \iTO^vyovvTCi  to  novripov.  Hate  sin 
as  you  would  hate  that  hell  to  which  it  leads.  Sn/y^fo,  signi- 
fies to  hate,  or  detest  with  horror ;  the  proposition  mrn,  greatly 
strengthens  the  meanins.  i'rff,  Styx,  was  a  feigned  river  in 
hell,  by  which  the  gods  were  wont  to  swear;  and  if  any  of 
them  fiilsified  this  oath,  he  was  deprived  of  his  nectar  and  •m- 
brosia  for  a  hundred  years  :  hence  the  river  was  reputed  to 
be  hateful ;  and  rwyf''  signified  to  he  as  hateful  as  hell.  Two 
MS  r  read  iiKrovvres,  which  signifies  hating,  in  the  lowest  sense 
of  the  term.  The  word  in  the  text  is  abundantly  more  express- 
ive ;  and  our  translation  is  both  nervous  and  appropriate. 

Cleave  to  that  which  is  good]  KiWoiiicvit  rt'i  ayaQi.y,  be  ce- 
mented, or  GLUED  lo  that  which  is  good:  so  the  word  literally 
sioiiifies.  Have  an  unalteralile  attachment  to  whatever  leads 
to'fJod.  and  contributes  to  the  welfare  of  your  fellow-creatures. 
10  be  ki'tdlti  'Jtffeclioned  0"e  to  another  with  brotherly  love.'] 
It  is  difficult  to  give  a  simple  translation  of  the  original :  rj 
0iXuiiXiu  sti  uXX>)Ai')f  0iX  ictr 'pyoc  The  word  0<X<iiEX0(a, 
sjifnifies  that  alfectionate  regard  which  every  Christian  should 
feel  for  another,  as  being  members  of  the  same  mystical 
body.  Hence  it  is  emphatically  termed  the  lore  of  the  bre- 
thren.   When  William  Penn,  of  deservedly  famoiir.  memory 


Measure  of  faith']  Uerpov  Trts-Ewg-    It  is  very  likely,  as  Dr.  ! 
Moore  has  conjectured,  that  the  ttith, .faith,  here  used,  means 
the  Christian  rclision  ;  and  the  measure,  the  degree  of  know- 
ledge and  experience  which  each  had  received  in  it,  and  the 
power  this  gave  him  of  being  useful  in  the  church  of  God.  \ 
iiee  ver.  6. 

4.  For  as  we  have  many  members]  Aa  the  human  body  con-  I 
sists  of  many  parts,  each  having  its  respective  office,  and  all  ' 
contributing'to  the  perfection  and  support  of  the  wliole  ;  each 
being  indispensably  necessary  in  the  place  which  ft  occupies,  , 
and  each  equally  useful,  though  performing  a  difl'erent  func- 
tion. I 

5.  So  we,  hewgrnatiy]  We  who  are  members  of  the  church  : 
of  Christ,  which  is  considced  the  bodi/  of  which  he  is  the 
Head,  have  various  olliccs  assigned  to  us,  according  to  the 
measure  of  crace,  faith,  and  religious  knowledge  which  we  j 
possess  ;  and  although  each  has  a  different  office,  and  qualifi-  I 
cations  suitable  to  that  office,  yet  all  belong  to  the  same  body  ;  \ 
and  each  has  as  much  need  of  the  help  of  another  asthat  other 
has  of  his:  therefore,  let  tnere  be  neither  pride  on  the  one 
hand,  nor  eravv  on  the  other.    The  same  metaplior,  in  nearly 
the  same, words,   is  used   in  Synopsis  So/j/??-,  page  13.     "As 
man  is  divided  into  various  membere  and  joints,  united  among 
themselves,  and  raised  by  gradations  above  each  other,  and 
collectively  compose  one  body  :  so  all  created  things  are  mem- 
bers orderly  disposed  ;  and  altogether  constitute  one  body.  In 
like  manner,  the  law,  distributed  into  various  articulations, 
constitues  but  one  body."     See  Sc/ioettgen. 

6.  Having  then  gifts  differing,  &c.]  As  the  goodness  of  God 
with  this  view  of  our  mutual  subserviency  and  usefulness, 
has  endowed  us  with  different  gifts  and  qualifications;  let  each 
apply  himself  to  the  diligent  improvement  of  his  particular 
office  and  talent :  and  modestly  keep  within  the  bounds  of  it, 
not  exalting  himself,  or  despising  others. 

Whether  prophecy]  That  prophecy  in  the  New  Testament 
often  means  the  gift  of  e.rhorting,  preaching,  or  of  expound- 
ing the  Scriptures,  is  evident  from  many  places  in  the  Gos- 
pels, Acts,  and  St.  Paul's  Epistles,  see  1  Cor.  xi.  4,  5.  and  es- 
pecially 1  Cor.  xiv.  3.  He  that  prophe.?ieth,  speaketh  unto  inen 
to  edification,  and  exhortation,  and  to  comfort.  This  was 
the  proper  office  of  a  preacher  ;  and  it  is  to  the  exercise  of  this 
office  that  the  apostle  refers  in  the  whole  of  the  chapter,  from 
which  the  above  quotations  are  made.  See  also  Luke  i.  76.  vii. 
28.  Acts  xiv.  32.  1  Cor.  xiv.  29.  I  think  the  apostle  uses  the 
term  in  tlie  same  sense  liere — Let  every  man  who  has  the  gift 
of  preaching  and  intei-preting  the  .-'cnplures,  do  it  in  propor- 
tion to  the  grace  and  light  he  has  received  from  God  ;  and  in  no 
case  arrogate  to  himsolf  knowledge  which  he  has  not  receiv- 
ed: let  him  not  esteem  himself  more  highly  on  account  of 
this  gift,  or  affect  to  be  wise  above  what  is  written ;  or  in- 
dulge himself  in  fanciful  .interpretations  of  the  word  of  God. 
Dr.  Taylor  observes,  that  the  measure  of  faith,  ver.  3.  and 
Ihe  proportion  of  faith,  ver.  6.  seem  not  to  relate  to  the  degree 
of  any  gift  considered  in  itself,  but  rather  in  the  relation  and 
proportion  which  it  bore  to  the  gifts  of  others.  For  it  is  plain 
that  he  is  here  exhorting  every  inan  to  keep  soberly  within 
his  own  sphere.  It  is  natural  to  suppose  that  the  new  con- 
verts might  be  puffed  up  with  the  several  gifts  that  were  bo- 
stowed  upon  them  :  ami  every  one  might  be  forward  to  mag- 
nify his  own,  to  the  disparagement  of  olher.s.  Therefore  the 
apostle  advises  them  to  keep  each  within  his  proper  sphere; 
to  know  and  observe  the  just  measures  and  pro|>ortion  of  the 
gift  intrusted  to  him,  not  to  gratify  his  pride,  but  to  edify  the 
church. 

The  Ava\oyia  rns  Trircws,  which  we  here  translate  the  pro- 
portion offailli,  and  which  some  render  the  analogy  of  faith, 
nas  been  understood  to  merm,  the  general  aiid  cmsistenl  plan 
or  scheme  of  doctrines  delivered  in  the  Scriptures ;  v/here 
every  thing  bears  its  tme  relation  and  proportion  to  another. 
Thus  the  death  of  Clirist  is  commensurate,  in  its  merits,  to  the 
evils  produced  by  the  fall  of  Adam.  The  doctrine  of  justifica- 
tion hyfai/h,  bears  the  strict'^st  analogy,  or  proportion,  to  the 
grace  of  Christ,  and  the  helpless,  guilty,  condemned  state  of 
man.  Whereas,  the  d(i"Xr'n\p.  of  j ustificalioii  by  works,  is  out 
of  all  analogy  to  the  demerit  of  sin.  The  perfection  of  the  law, 
the  holiness  of  God,  and  the  miserable,  helpless  state  of  man. 
This  may  be  a  good  g'^neral  view  of  the  suljjecl  ;  but  wlipn 
we  come  to  inquire  what  those  mean  by  the  analogy  offailli, 
who  are  most  frequent  in  the  use  of  the  tr^rm,  we  sha"ll  find 
that  it  ineans  neither  more  nor  less  than  their  otcn  creed  ; 
and,  though  they  tell  you  that  their  doctrines  are  to  be  exa- 
mined by  tlie  Scriptures,  yet  they  give  you  roimdly  to  know, 
that  you  are  to  understand  these  Scriptures  in  pveciS''ly  the 
same  way  as  they  have  interpreted  them.  "  '/'o  the  law  and 
to  the  te-itimony'."  says  Dr.  Campbell,  "  is  the  common  cry : 
only  evei-j'  one'  ihe  better  tn  secure  the  decision  on  the  side 
74 


Hospitality,  forbearance, 


CHAPTER  XII. 


sympathy,  <f'C.  enjoined. 


11  Not  slothful  in  business;  fervent  inspirit;  serving  the 

Lord ;  ..,,.,.•• 

12  <i  Rejoicing  in  hope  ;  "patient  in  tribulation  ;  'continuing 

instant  in  prayer ;  ,      .         ..    .  ,        ■ 

13  e  Distributing  to  the  necessity  of  saints ;  "  given  to  hospi- 
Uilitv.  ,,  . 

14  i'  Bless  them  which  persecute  you  ;  bless,  and  curse  not. 

a  1  ,iki!  [0  iiO     Ch.5a&15.13.    Phil. 3. 1  &  4  1.     I  TheM.f.  16     H(b..1.6.    1P«.4. 

i:i-.L;i.2l.i9   I  Tim.Cli  H.b  in  «.&  i;  1    J..M,..  M  b-V-  '  »'"-,V''''-;Sr 

fL..keI«l  Aclsa.-B.  «tl2  5  Col.4.a.  Eph.6.lS.  I  ThMs  IIJ.-E  1  Cor  16.1. 
2  Cor  9  L.12.  H.hr.w.  6.  lO.ft.  13.16.  i  John  3  17.-h  I  Tirnoihy  a  2.  Tiiua.  1.8 
IUI>.i3.dri  Pel.4.9. 


15  k  Rejoice  with  them  that  do  rejoice,  and  weep  with  them 
that  weep.  m  m.   j       • 

16  '  Be  of  the  same  mind  one  toward  another.  "■  Mind  not 
high  tilings,  but  "  condescend  to  men  of  low  estate.  °  Be  not 
wise  in  vour  own  conceits. 

17  P  Recompense  to  no  man  evil  for  evil.  '*  Provide  tilings 
honest  in  the  sight  of  all  men. 

i  M«t  5  44.  L..Wr.  2S  a23.S4  .\o„  7  m  I  Cor  4.12  1  P«  2'^,*;^,VM*^« 
12ai.-lCh  15  S.  ICor  1.10.  VW,\}AU3A<i.\VK.i.S,-m?^\AA,Z.  .ler,4S. 
S-nOr,  1«  comcnlf.1  with  mMn  ihinja -o  Pro.erbo  3.  7.  &.  26.  12  Isiish  5.  21. 
Chi.pi«r\l.-5.-p  Proverbs  20.aj  Mut  5.39.  lTh«s.5  15.  1  Peier  3.9.-q  Cli.plor 
14.16.  2Cor.S.2f. 


ancient  M.SS.  have  /jvtiaij,  menu/rials;  distributing  (o  the 

memorials  of  the  saints,  which  some  interpret  as  referring  to 

saints  Iliat  wi-re  abxtvt :  as  if  he  had  said,  do  nol  forget  those 

nn^LTndDeoDreditwithChrUtiansof  hisowndenon.ination;     in  other  churches  who  have  a  claim  on  your  bounty.     But  I 

^n.r:-Xd'lhe  citv  frmi.  the  wo^^^^  m  the  text,  0<Xa«£A0.a,  I'm-    really  cannot  sec  any  good  sense,  which  this  various  reading 

and  tailed  the  city  inmiiiiewora  III  IMC       ^v  T.  A  ...^     can  make  in  the  text  ;  I  therefore  follow  the  common  reading. 

Given  to  hospitality]  In"  <t>i\nitvtav  iitaKointi,  pursuing 

hospitality,  or  the  duty  of  entertaining  strangers.     A  very 

necessary  virtue  in  ancient  times,  when  houses  of  public  ac- 

Vcr.-AaWe  «>PcV/o»  "which  a  rtioFher  hears  to  her  child:  and    coininodation  were  exceedingly  scarce.  This  exhortation  might 

wh  rh  ■  L.^t  aU^atures  manifest  towards  their  young  :  and     have  for  its  object  tlie  apostles,  who  were  all  itinerants  ;  and, 

wliiLli..liii.)t,t  all  crediureh. .mini  ,-,:.,*:.,:.      jn  ,f,a,iy  ca-ses,  the  Christians  Hying  before  the  face  of  perse- 

culiun.  This  virtue  is  highly  becoming  in  all  Christians,  and 
especially  in  all  Christian  mijiisters,  who  have  the  jneans  of 
relieving  a  brother  in  distress,  or  of  succouring  the  poor 
wherever  he  may  find  them.  But  providing  for  strangers  in 
distress  is  the  proper  meaning  of  the  term;  and  tobejorurarrf 
to  do  this,  is  the  .■,-pj>i7  of  the  duly. 

14.  Btess  them  which  persecute  you]  KvXnyeiTC,  Oive  good 
words,  or  pruy  for  them  that  give  you  bad  trords,  KaTupaadc, 
who  make  dire  imprecations  against  you.  Bless  them,  pray 
for  them,  and  on  no  account  curse  them,  whatever  the  provo- 
cation may  be.  Have  tlie  loving,  forgiving  mind  that  was  in 
your  Lord.  ,      ,     . 

I  15.  Rejoice  with  them  that  do  rejoice]  Take  a  lively  interest 
in  the  prosperitv  of  others.  Let  it  be  a  matter  of  rejoicing  to 
you  when  you  liear  of  the  health,  prosperity,  or  happiness  of 
any  brother. 

ueiiie  iiii.;iL'^ioi  1. 1...  .^..r." =.,........,  ,      'Weep  with  ihem  that  weep]  Labour  after  a  cowiposs.ona^e or 

■and  yet  L  seem  to 'h"  ted   in  very  little  repute,  scarce'ly  -.ny    sympalhizing  mind.     Let  vour  heart  feci  f-t'l^  distT' U 
Ucing  me."  To  which  the  other  replied  :  "  My  i  enter  into  their  sorrows,  and  bear  a  part  of  their  burthens.     It 


made  a  treaty  with  the  Indians  in  North  America,  and  pur- 
chased from  tliem  a  large  touorfy  tract,  which,  after  its  own  na- 
<u;eand  his  name,  he  called  Pennsyltania,hf'An\\\\  a  ciiy 
edit 

,...„ ityl-  —  -.-  

I.ADE1JH1A,  an  appellation  whicli  it  then  bore  with  strict  pro- 
priety:  and  still  It  bears  the  name.  ,  .    ,,       ~- 

The  word  0iX;r>P>"',  which  we  here  translate  A-jnrf/y  affec- 
tioned,  frnin  <t>i\  X  and  aropyr,  signifies  that  lender  and  mde- 
■-    ■  ■        -     ■  .  .   .    _   _. -.1.,..  t„,. ...,  („  f^ff  child:  and 

wnicM  ai..iosiu.....^».-..o  .— ■ -^^  their  young  :  and 

the  word  0iA){,  or  0<X£a>,  joined  to  it,  signilies  a  dehghl  in  it 
Keel  tiie  tenderest  allection  towards  each  other  ;  and  delight 
t.i  feel  it.  "  Love  a  brother  Christian  with  the  aflecti.'U  of  a 
natiiial  brother." 

In  honour  proferring  one  another]  The  meaning  appears 
to  be  this:  consider  all  your  brethren  as  more  worthy  than 
yourself;  and  let  neither  grief  nor  envy  ailed  your  iiiind  at 
seeing  another  honoured,  and  yourself  neglected.  This  is  a 
hard  le.<!son,  and  very  few  persons  learn  it  tlv<roughly.  11  we 
wish  to  see  our  bretliren  honoured  :  still  it  is  with  llie  secret 
condition  in  our  own  minds,  that  we  be  honoured  more  than 
they.  We  have  no  objection  to  the  elevation  of  others,  provi- 
ding  we  may  be  at  the  head.  Bui  who  can  bear  even  to  be 
what  he  calls  neglected  ?  I  once  heard  the  following  coiiver-  | 
sation  between  twopHrsons,  which  tlie  reader  will  pard.in  my 
nlaling  in  this  place,  as  it  appeal's  to  be  rather  in  point.  "  I 
know  not,"  said  one,  "  that  I  neglect  to  do  any  thing  in  my 


power  to  promote  the  interest  of  true  religion  in  this  place  ; 

and  yet  I  seem  to  ""  '  -'-'   =" '^"'"  •" "  -«— w  =.r.„ 

person  even  noticiti 


good  friend,  set  yourself  down  for  nothing,  and  if  any  person 
takes  you  for  something,  it  will  be  all  clear  gain."  I  thought, 
this  is  a  queer  saying  ;  but  how  full  of  meaning  and  common 
sense  !  Whether  tlie  object  of  this  good  counsel  was  profited 
by  it,  I  cannot  tell;  but/ looked  on  It,  and  received  instruction. 
11.  Not  slothful  in  tiusiness]  That  (iod,  wUn  forbad  work- 
ing on  tiie.9ece7i;A  day,  has,  by  the  same  authority,  enjoined 
it  on  tiie  other  six  days.  He  who  neglects  to  labour  during 
the  week,  is  as  culpable  as  he  is  who  worKs  on  the  Sabbath. 
An  idle,  slothful  person,  can  never  be  a  Christian. 

Fervent  in  spii  it]  Trj  nvcvixan  stiii/rts  :  do  notliing  at  any 
time,  but  what  is  to  the  glorv  of  God,  and  do  every  thing  as  un- 
to him  ;  and  in  every  thing  let  your  hearts  he  engaged.  Be  al- 
ways in  eorHes7,and  let  yourAenr/ ever  accompany  your  hand. 
.Serving  the  Lord]  Ever  considering  that  his  eye  is  upon 
you,  and  that  you  are  accountable  to  him  for  all  that  you  do  ; 
and  that  you  should  do  every  thing  so  as  to  ple.ise  him.  In 
order  to  this,  there  must  be  simplicity  in  the  inte.ntion  ;  and 
purity  in  the  affections. 

Instead  of  rro  Ki'fJiw  6ovXcvovTCi,  serving  the  Lord,  several 
M^S.  as  UFG.'and  many  editions,  have  rro  xatpio  dovXevovr^;, 
serving  the  lime,  embracing  the  opportunity.  This  reading 
Griesbach  has  received  into  the  text ;  and  most  critics  con- 
tend for  its  authenticity.  Excejjt  the  Codex  CInromontanns, 
the  Codex  Augiensis,  and  the  Codex  Boernerianus,  the  hist 
a  MS.  of  the  7th  or  8th  century  ;  the  others  of  the  'Jth  or  10th, 
marked  in  Griesbach  by  the  letters  DFG.  all  the  other  MSS.  of 
this  epistle  have  Ki'piro,  th".  Lord;  a  reading  in  which  all  the 
Versions  concur.     Ka'tpoi,  the  time,  is  not  found  in  the  two 

oris^inal  edilions  ;  that  of   Complutum,  in  1514.  which  is  the  ,  — . , ,     =,  .  . 

first  edition  of  the  Greek  Testament  ever  printed  ,;  and  that  |  be  led,  carried,  or  dragged  away  to  prison  with  another,  and 
of  Erasmus,  in  1516,  whicli  is  the  first  edition  published  ;  the  I  points  out  the  stale  in  which  the  nrimilive  Christians  \vere 
former  having  been  suppressed  for  several  years,  after  it  was  despised  and  rejected  of  men  ;  and  often  led  forth  to  prison 
finished  at  the  press.  As  in  the  ancient  MSS.  the  word  Kvpuo  and  death.  False  or  man-pleasing  professors  would  endea- 
la  written  cont.actedly  Kii  some  apjiearto  have  read  it  Kaipio,  I  vour  to  escape  all  this  disgrace  and  danger  by  getting  into  the 
instead  of  Kvpirj-  but  I  confess  1  do  nol  see  suftlclent  reason,  I  favour  of  the  great,  the  worldly,  and  the  irreligious.    There 


is  a  fact,  attested  bv  universal  experience,  that  by  symjiathy 
a  man  may  receive 'into  his  own  affectionate  feelings,  a  mea- 
sure of  the  distress  of  his  friend  ;  and  that  his  friend  does  linJ 
himself  relieved  In  the  same  proportion  as  the  other  has  en- 
tered into  his  griefs.  "  But  how  do  you  account  for  this  1"  I 
do  not  account  for  it  at  all;  it  depends  upon  certain  laws  of 
nature,  the  principles  of  which  have  not  been,  as  yet,  duly 
developed. 

16.  lie  of  the  same  mind]  Live  in  a  state  of  continual  har." 
mony  and  concord,  and  pray  for  the  same  good  for  all,  which 
yon  desire  for  yourselves. 

Mind  not  high  things]  Be  not  ambitions  ;  afTect  nolhinfr 
above  your  station  ;  do  hot  court  the  rich,  nor  the  powerful; 
do  not  pass  by  the  poor  man,  to  pay  your  court  to  the  great 
man  ;  do  not  atfect  titles  or  wordly  distinctions  ;  much  less 
sacrifice  vour  conscience  for  them.  Tlie  atUichment  to  high 
things  and  high  men,  is  the  vice  of  little  shallow  minds. 
However,  it  argues  one  important  fact,  that  such  persons  are 
conscious  that  they  are  of  no  worth  and  of  7io  consequence  in 
themselves;  and  thev  seek  to  render  themselves  observable, 
and  to  gain  a  little  credit  by  their  endeavours  to  associate 
themselves  with  men  of  rank  nm\  fortune;  and  if  possible 
to  get  into  honourable  employments  ;  and  if  this  cannot  be 
attained,  thev  aflPect  honourable  titi^s. 

But  condescend  to  men  of  low  estate]  Be  a  companion  of 
the  humble,  and  pass  through  iife  with  as  little  noise  and  show 
as  possible.  Let  the  poor  godlv  man  be  your  chief  compa- 
nion :  and  learn  from  his  huini'lily  and  piety,  to  be  humble 
and  godly.  The  term  avuavayopcvut,  which  we  translate  con- 
descend, from  aw,  together,  and  arrayM,  to  lead;  signifies  to 


after  all  that  the  critics  have  said,  to  depart  from  the  common  ]  have  not  been  wanting,  in  all  ages  of  the  church,  persons, 

who,  losing  the  savour  of  divine  things  from  their  own  souls, 
by  drinking  into  a  worldly  spirit,  have  endeavoured  to  .shun 
the  reproach  of  the  cross,  by  renouncing  the  company  of  the 


reading. 

12.  Rejoicing  in  hope]  Of  that  glory  of  God,  that  to  each 
faithful  follower  of  Christ  shall  shortly  be  revealed. 

Patient  in  tribulation]  Remembering  that  what  you  suffer 
as  Christians,  you  sutler  for  Christ's  sake :  and  it  is  to  his  ho- 
nour, and  the  honour  of  your  Cluristian  profession,  that  you 
suffer  it  with  an  even  mind. 

Continuing  instant  in  prayer]  UpooKaoTeoovfTc;,  making 
tfie  most  fervent  and  intense  application  to  the  throne  of  grace, 
for  the  light  and  power  of  the  Holy  Spirit ;  without  which  you 
can  neither  ahhor  evil,  do  good,  love  the  brethren,  entenain  a 
comfortable  hope,  nor  bear  up  patiently  under  the  tribulations 
and  ills  of  life. 

13.  Distributing  to  the  necessity  of  saints]  Relieve  your 
poor  bretliren,  according  to  the  power  wliich  God  has  given 
you.  Do  good  unto  all  men,  but  especially  to  them  which  are 
of  the  houBelioId  of  faith.  Instead  of  xfi^iaK,  necessities,  some 


godly,  speaking  evil  of  the  way  of  life,  and,  perhaps,  sitting 
down  in  the  chair  of  the  scorner  with  apostates  like  them- 
selves. And  vet,  strange  to  tell,  these  men  win  keep  np  a 
form  of  godliness  !  for  a  decent  outside  is  often  necessary  to 
enable  them  to  secure  the  ends  of  their  ambition. 

Be  not  wise  in  your  own  conceits]  Be  not  puffed  up  with 
an  opinion  of  your  own  consequence;  for  this  will  prove  that 
the  consequence  itself  is  imaginary.  Be  not  wise,  -nap 
iavToif,  by  yonrselves.  Do  not  suppose  that  wisdom  wid 
discernment  dwell  alone  with  you.  Believe  that  yon  stand  in 
need  both  of  help  and  instruction  from  others. 

17.  Recompense,  Ac]  Do  not  take  notice  of  every  little  in 

jury  you  may  sustain.     Do  not  be  litigiout.     Beware  of  too 

nice  a  sense  of  your  own  hononr ;  intolerable  pride  is  at  th«i 

75 


Wc  mint  overcome  evil 


ROMANS. 


actions  with  kindness. 


IS  If  it  be  possible,  as  much  as  lieth  in  you,  '  live  peaceably 
■with  all  men. 

19  Dearly  beloved,  *  avenge  not  yourselves,  but  rather  give 
place  unto'wTBth  :  for  it  is  written,  'Vengeance is  mine  ;  I  will 
repay,  saith  the  Lonl. 

rM.fka.M.    Ch.14  19.    Heb.l2.I4.-»  Lev.I9.18.    PrOT.a4.ffl.    Ecclu3.28  l.&e. 


bottom  of  this.  The  motto  of  the  Royal  Arms  of  Scotland  is 
in  direct  opposition  to  this  divine  direction,  Nemo  me  impuni 
IcKtsset ;  «{  which,  "  I  render  evil  for  evil  to  every  man,"  is 
a  pietty  literal  translation.  Tliis  is  both  anti-christian  and 
abominable,  whetlier  in  a  state  or  in  an  individual. 

Provide  things  honest]  Be  prudent ;  be  cautious ;  neither 
f.at,  drink,  nor  wear,  but  as  you  pay  for  every  thing.  "  Live 
not  on  trust,  for  that  is  the  way  to  pay  double  ;"  and  by  this 
means  the  poor  are  still  kept  poor.  He  who  takes  credit, 
even  for  food  or  raiment,  when  he  has  no  probable  means  of 
defrayinji  tlie  debt,  is  a  dishonest  man.  It  is  no  sin  to  die 
through  lack  of  the  necessaries  of  life,  when  the  providence 
of  God  has  denied  the  means  of  support ;  but  it  is  a  si7j  to 
take  up  Koods  without  the  probability  of  being  able  to  pay  for 
them.  Poor  man !  sufter  poverty  a  little :  perhaps  God  is 
only  trying  thee  for  a  time ;  and  who  can  tell  if  he  wi'l  not 
turn  again  thy  captivity.  Labour  hard  to  live  honestly :  if 
God  still  appear  to  withhold  his  providential  blessing,  do  not 
despair ;  leave  it  all  to  him  ;  do  not  make  a  ginful  choice  ;  he 
cannot  err.  He  will  bless  thy  poverty  while  he  curses  the 
ungodly  man's  blessings. 

18.  ^'  it  be  possihle]  To  live  in  a  state  of  peace  with  one's 
neighbo\irs,  friends,  and  even  family,  is  often  very  dilflcult. 
But  the  man  who  loves  God  must  labour  after  this ;  for  it  is 
indispensably  necessary  even  for  his  own  sake.  A  man  can- 
not have  broils  and  misunderstandings  with  others,  without 
having  his  own  peace  very  materially  disturbed.  He  must, 
to  be  happy,  be  at  peace  with  all  men,  whether  they  will  be 
at  peace  with  him  or  not.  The  apostle  knew  that  it  would  be 
ditncult  to  get  into  and  maintain  such  a  state  of  peace,  and 
this,  his  own  words  amply  prove:  and  if  it  be  possible,  as 
much  as  lieth  in  you,  live  peaceably.  Though  it  be  but  bare- 
fy  possible,  labour  after  it. 

19.  Dearly  beloved,  avenge  not  yourselves]  Ye  are  the 
children  of  God,  and  he  loves  you,  and  because  he  loves  you 
he  will  permit  nothing  to  be  done  to  you  that  he  will  not  turn 
to  your  advantage.  Never  take  the  e.veculion  of  the  law 
into  your  own  hands  ;  rather  suffer  injuries.  The  :<on  of 
man  is  rome,  not  to  destroy  men's  lives,  but  to  save ;  be  of 
the  same  spirit.  When  He  was  reviled,  he  reviled  not  agam. 
It  is  the  part  of  a  noble  mind  to  bear  up  under  unmerited  dis- 
grace ;  little  ?ni7ids  are  litigious  and  quarrelsome. 

Give  place  unto  wrath]  Aire  runov  rij  opyrj,  leave  room  for 
the  civil  magistrate  to  do  his  duty ;  he  holds  the  sword  for 
this  purpose ;  and  if  he  be  unfaithful  to  the  trust  reposed  in 
him  by  the  state,  leave  the  matter  to  God,  who  is  the  righteous 
Judge  ;  for  by  avenging  yourselves,  you  take  your  cause  both 
out  of  the  hands  of  the  civil  magistrate,  and  out  of  the  hands 
of  God.  I  believe  tliis  to  be  the  meaning  of  give  place  to 
wrath,  opyr),  punishment ;  the  penalty  which  the  laws,  pro- 
perly executed,  will  inilict.  This  is  well  expressed  by  the 
author  of  the  book  of  Ecclesiasticus,  chap.  xix.  ver.  17.  Ad- 
monish thy  neighbour  before  thou  threaten  him,  and  not  be- 
ing angry,  givk  place  to  the  law  op  the  Most  High. 

Vengeance  is  mine]  This  fixes  the  meaning  of  the  apostle, 
and  at  once  shows  that  the  exhortation,  rather  give  place  to 
wrath  nt  punishment,  means,  leave  the  matter  to  the  judgment 
of  God;  it  is  his  law  tliat,  in  this  case,  is  broken;  and  to  him 
the  infliction  of  deserved  punishment  belongs.  Some  think 
it  means,  "  Yield  a  little  to  a  man  when  in  a  violent  passion, 
for  the  sake  of  peace,  \mtil  he  grow  cooler." 

/  will  repay]  In  my  own  time,  and  in  my  own  way.  But 
he  gives  the  sinner  space  to  repent,  and  this  long-suflTering 
leads  to  salvation.  Dr.  Taylor,  after  Dr.  Benson,  conjectures 
that  the  apostle,  in  these  directions,  had  his  eye  upon  the  in- 
dignities which  the  Jetvs,  and  probably  the  Christians  too, 
(for  they  were  often  confounded  by  the  heatliens,)  suffered 
by  the  edict  of  Clatidins,  mentioned  Acts  xviii.  2.  which 
"  commanded  all  Jews  to  depart  from  Rome."  Upon  this  oc- 
casion Aquila  and  Priscilla  removed  to  Corinth,  where  Paul 
(bund  them,  and  dwelt  with  thetn  a  considerable  time.  No 
doubt  they  gave  him  a  full  account  of  the  state  of  the  Chris- 
tian church  at  Rome,  and  of  every  thing  relating  to  tiie  late 
Sersecution  under  Claudius.  That  emperor's  edict  probably 
ied  with  him,  if  it  were  not  repealed  before,  and  then  the 
Jews  and  Christians,  (if  the  Christians  were  also  expelled,) 
returned  again  to  Rome;  for  Aquila  and  Priscilla  were  there 
when  Paul  wrote  this  epistle,  chap.  xvi.  3.  which  was  in  the 
fourth  year  of  Nero,  successor  to  Claudius. 

20.  j[/"  thine  enemy  hunger,  feed  him]  Do  not  withhold 
from  any  man  the  offices  of  kindness  and  mercy  ;  you  have 
been  God's  enemy,  and  yet  God  fed,  clothed,  and  preserved 
you  alive :  do  to  your  enemy  as  God  lias  done  to  you  ;  if  your 
enemy  be  hungry,  feed  him  ;  if  he  be  thirsty,  give  him  drink  ; 
80  has  God  dealt  with  you.  And  has  not  a  sense  of  his  good- 
ne  s  and  long-sutTering  towards  you,  been  a  means  of  melting 
down  your  heart  into  penitential  compunction,  gratitude,  and 
love  towards  himl  How  know  you  that  a  similar  conduct  to- 
Awards  your  enemy,  may  not  have  the  same  gracious  influ- 
ence on  him  towards  youl  Your  kindness  may  be  the  means 
76 


20  "Therefore,  if  thine  enemy  hunger,  feed  him  ;  if  he  thirst, 
give  him  drink:  for  in  so  doing,  thou  shalt  heap  coals  of  fire 
on  his  head. 

21  "  Be  not  overcome  of  evil,  but  overcome  evil  with  good 

tDeu.Sa.S.  Heb.10.30.— u  Ex<k1.23.4,5.  Prov. 25.21,  22.   Matt  5.44.— v  G«n.45.4. 

5.   Luke23.:>l. 


of  begetting  in  him  a  sense  of  his  guilt ;  and  from  being  your 
fell  enemy,  he  may  become  your  real/riend.  This  I  believe 
to  be  the  sense  of  this  passage,  which  many,  have  encumbered 
with  difficulties  of  their  own  creating.  The  whole  is  a  quota- 
tion from  Prov.  xxv,  21,  22.  in  the  precise  words  of  the  Sep- 
tuagint :  and  it  is  very  likely  that  the  latter  clause  of  thia 
verse,  thou  shalt  heap  coals  of  fire  upon  his  head,  is  a  meta- 
phor taken  from  smelting  metals.  The  ore  is  put  into  tho 
furnace,  and  fire  put  both  under  and  over,  that  the  metal 
may  be  liquified,  and,  leaving  the  scoriae  and  dross,  may  fall 
down  pure  to  the  bottom  of  the  furnace.  This  is  beautifully 
expressed  by  one  of  our  own  poets,  in  reference  to  this  expla- 
nation of  this  passage. 

"  .So  artists  melt  the  sullen  ore  of  lead, 

By  heaping  coals  of  fire  upon  its  head. 

In  the  kind  warmth  the  metal  learns  to  glow, 

And  pure  from  dross,  the  silver  runs  below." 
It  is  most  evident  from  the  whole  connexion  of  the  place, 
and  the  apostle's  use  of  it,  that  the  heaping  of  the  coals  of  fire 
071  the  head  of  the  enemy,  is  intended  to  produce  not  an  ei'iV, 
but  Ihe  mosl  beneficent  effect ;  and  the  following  verse  is  an 
additional  proof  of  this. 

21.  Be  not  overcome  of  evil]  Do  not,  by  giving  place  to 
evil,  become  precisely  the  same  character  which  thou  con- 
demnest  in  another.  Overcmne  evil  with  good  ;  however  fre- 
quently he  may  grieve  or  injure  thee,  always  repay  him  with 
kindness  ;  thy  good  will,  in  the  end,  may  overcome  his  evil. 

1.  Thomas  "Aquinas  has  properly  sa\i,  vincitur  a  mulo  qui 
vult  peccare  in  alium,  quia  ille  peccavit  in  ipsum.  "  He  is 
overcome  of  evil  who  sins  against  another;  because  he  sins 
against  himself"  A  moral  enemy  is  more  easily  overcome 
by  kindness  than  by  hostility.  Against  the  latter  he  arms  him- 
self;  and  all  the  evil  passions  of  his  heart  concentrate  tliem- 
selves  in  opposition  to  him  who  is  striving  to  retaliate,  by  vio- 
lence, the  injurious  acts  which  he  has  received  from  him. 
But  where  the  injured  man  is  labouring  to  do  him  good  for 
his  evil ;  to  repay  his  curses  with  blessiiigs  and  prayers  :  his 
evil  passions  have  no  longer  any  motive,  any  incentive;  his 
mind  relaxes,  the  turbulence  of  his  passions  is  calmed,  reason 
and  conscience  are  permitted  to  speak  ;  he  is  disarmed,  or  in 
other  words,  he  finds  that  he  has  no  use  for  his  weapons ;  he 
beholds  in  the  injured  man  a  magnanimous  friend,  whose 
mind  is  superior  to  all  the  insults  and  injuries  which  he  has 
received;  and  who  is  determined  never  to  permit  the  hea- 
venly principle  tliat  influences  his  soul  to  bow  itself  before 
the  miserable,  mean,  and  wretched  spirit  of  revenge.  This 
amiable  man  views  in  his  enemy  a  spirit  which  he  beholds 
with  horror,  and  he  cannot  consent  to  receive  into  his  owtj 
bosom  a  disposition  which  he  sees  to  be  so  destructive  to  ano- 
ther; and  he  knows  tliat  as  soon  as  he  begins  to  avenge  liim- 
self,  he  places  himself  on  a  par  with  the  unprincipli-d  man, 
whos'' conduct  he  has  so  much  reason  to  blame,  and  whose 
spirit  he  has  so  much  cause  to  abominate.  He  who  avenges 
himself,  receives  into  his  own  heart  all  the  evil  and  disgrace- 
ful passions  by  which  his  enemy  is  rendered  both  wretched 
and  contemptible.  There  is  the  voice  of  eternal  reason  in 
"  avenge  not  yourselves  : — overcome  evil  with  good  ;"  as  well 
as  the  high  authority  and  command  of  the  living  God. 

2.  The  reader  will,  no  doubt,  have  observed  with  pleasure, 
the  skill  and  address,  as  well  as  the  divine  wisdom,  with  which 
the  apostle  has  handled  the  important  subjects  which  he  has 
brought  forth  to  view  in  the  preceding  chapters.     Nothing 

i  can  be  more  regular  or  judicious  than  his  plan  of  proceeding. 

I  He  first  shows  the  miserable,  wretched,  fallen,  degraded 
state  of  man;  next,  the  merciful  provision  which  God  has 
made  for  his  salvation  ;  and,  lastly,  the  use  which  man  should 
mal«  of  the  mercies  of  his  God.  He  shows  us,  in  a  most 
pointed  manner,  the  connexion  that  subsists  between  the 
doctrines  of  the  Gospel,  and  practical  piety.  From  the  be- 
ginning of  the  first  to  the  end  of  the  eleventh  chujiter,  he 
states  and  defends  the  grand  truths  of  Christianity  ;  and  from 
the  beginning  of  the  twelfth  to  the  end  of  the  epistle,  he  shows 
the  practical  use  of  these  doctrines.  This  is  a  point  which  is 
rarely  considered  by  professors  :  multitudes  nm  to  the  Epis- 
tie  to  the  Romans  for  texts  to  prop  up  their  peculiar  system  of 
doctrine ;  but  how  few  go  to  this  sacred  book  for  rules  rela- 
tive to  a  holy  life!  They  abound  in  quotations  from  the  doc- 
trinal parts,  but  seldom  make  that  use  of  them  which  the 
apostle  makes  in  this  chapter ;  "  I  beseech  you,  therefore, 
brethren,  by  the  mercies  of  God,  that  ye  present  your  bodies 
a  living  sacrifice,  holy,  acceptable  unto  God,  winch  is  your 
reasonable  service;  and  be  not  contomied  to  this  world,"  &c. 

I  Now  we  learn  from  the  use  which  the  apostle  makes  of  his 
doctrines,  that  whatsoever  teaching  coim  s  irom  God,  leads  to 
a  holv  and  useful  life.  And  if  we  hold  :  iv  doctrine  that  does 
not  excite  us  to  labour  after  the  strictest  cmformity  to  the 
will  of  God  in  all  our  tempers,  spirit,  and  actions ;  we  may 
rest  assured  that  either  thatdoctrine  is  not  of  God,  or  we  make 
an  improper  use  of  it.    He  that  Knows  God  best,  loves  and 

I  resembles  him  most. 


7%«  necessities  of  subjection  to 


ROMANS. 


the  civil  constituted  authorities 


CHAPTER  XIII. 


Ihe  ordinance  of 


Subjettion  to  civil  governors  inculcated  from  the  consideration,  that  civil,  government  is  according  to 

God;  and  that  tho^e  who  resist  the  lavfully  constituted  authorities,  shall  receive  condemnation,  1,  2.  And  those  tclfo 
arc  obedient  shall  receive  praise,  3.  The  character  of  a  lawful  civil  governor,  4.  The  necessity  of  sulyeetion,  5.  The 
proprirly  of  paying  laicfal  tribute,  6,  7.  Christians  should  love  one  another,  8 — 10.  The  necessity  of  immediate  con- 
version 'to  Ciod,  proved  from  the  sfwrtness  and  uncertainty  of  time,  11,  12.  How  the  Gentiles  should  walk  soas  to  pleaxe 
G*d,  and  put  on  Christ  Jesus  in  order  to  their  salvation,  13,'  14.    [A.  M.  cir.  4062.    A.  D.  cir.  58.    An.  Olymp.  cir.  CCIX. 


2.  A.  U.  C.  cir.  811.) 

LET  ever}  soul  '  be  subject  unto  the  higher  powers.    For, 
>>  there  Is  no  power  but  of  God  :  the  powers  tliat  be,  are 
'ordained  of  God. 

»TU  3.1.  I  P«.a.l3-b  Prov.8  19,  16.  Du<  2.21.114.33.  Wi»J  6.3.  John  19.11. 


NOTES.— To  see  with  what  propriety  the  apostlo  introduces 
the  important  subjects  whicli  he  Handles  in  this  chapter,  it  is 
necessary  to  make  a  few  remarks  on  the  circumstances  in 
which  the  church  of  God  then  was. 

It  is  generally  allowed  that  this  epistle  was  written  nbout 
the  year  of  our  Lord  58,  according  to  the  vulgar  reckoning, 
four  or  five  years  after  the  edict  of  the  emperor  Claudius,  by 
which  all  the  Jews  were  banished  from  Rome.  And  as,  in 
those  early  times,  the  Christians  were  generally  confounded 
with  tlie  Jews,  it  is  likely  that  both  were  included  in  this 
decree. 

For  what  reason  this  edict  was  issued,  does  not  satisfactorily 
appear.  Suetonius  tells  us  that  it  was  because  the  Jews  were 
maUiiig  continual  disturbances  under  their  leader  Chreslus. 
(See  tlic  note  on  Acts  xviii.  2.)  That  the  Jews  were,  in  gene- 
ral, an  uneasy  and  seditious  people,  is  clear  enough  from 
every  part  of  their  own  history.  They  had  the  most  rooted 
aversion  from  the  heathen  government;  and  it  was  a  maxim 
with  them  that  the  world  wi^s  given  to  the  Israelites  ;  that 
tliey  should  have  supreme  rule  every  where,  and  that  the 
Gentiles  should  be  their  vassals.  With  such  political  notions, 
grounded  on  their  native  restlessness,  it  is  no  wonder,  if,  in 
levera!  instances,  they  gave  cause  of  suspicion  to  the  Roman 
government,  who  would  he  glad  of  an  opportunity  to  expel 
from  the  city,  persons  whom  they  considered  dangerous  to  its 
peace  and  security ;  nor  is  it  unreasonable,  on  tliis  account, 
to  suppose,  with  Dr.  Taylor,  that  the  Christians,  under  a  no- 
tion of  being  the  peculiat  people  of  God,  and  the  subjects  of 
his  kingdom  alone,  might  be  in  danger  of  being  infected  with 
those  unruly  and  rebellious  sentiments ;  therefore  the  apostle 
shows  them  that  they  were,  notwithstanding  their  honours 
and  privileges  as  Christians,  bound  by  the  strongest  obliga- 
tions of  conscience  to  be  subject  to  the  civil  government.  The 
judicious  commentator  adds,  "  I  cannot  forbear  observing  the 
admirable  skill  and  dexterity  with  which  the  apostle  has 
handled  the  subject.  His  views  in  writing  are  always  compre- 
hensive on  every  point;  and  betakes  into  his  thoughts  and 
instructions,  all  parties  that  might  probably  reap  any  benefit 
by  them.  As  Christianity  was  then  growing,  and  the  powers 
of  the  world  began  to  take  notice  of  it,  it  was  not  unlikely  that 
this  letter  might  fall  into  the  hands  of  the  Roman  magistrates. 
And,  whenever  that  happened,  it  was  right  not  only  that  they 
should  sec  that  Christiitnily  was  no  favourer  of  sedition  ;  but 
likewise  that  they  should  have  an  opportunity  of  reading  their 
own  duty  and  obligations.  But  as  they  were  too  proud  and 
insolent  to  permit  themselves  to  be  instructed  jn  a  plain,  di- 
rect way  :  therefore  the  apostle,  with  a  masterly  hand,  deli- 
neates, and  strongly  inculcates  the  magistrate's  duty.  While 
he  is  pleading  his  cause  with  the  subject,  and  establishing  his 
duty  on  the  more  sure  and  solid  ground,  he  dexterously  sides 
with  the  magistrate,  and  vindicates  his  power  against  any 
subject  who  might  have  imbibed  seditioivs  principles,  or  might 
be  inclined  to  give  the  government  any  disturbance :  and,under 
this  advantage,  he  reads  the  magistrate  a  line  and  close  lec- 
ture, upon  the  nature  and  ends  of  civil  government.  A  way 
of  conveyance  so  ingenious  and  unexceptionable,  that  even 
Nero  himself,  had  this  epistle  fallen  into  his  hands,  could  not 
fail  of  seeing  his  duty  clearly  stated,  without  finding  any  thing 
servile  or  flattering  on  the  one  hand,  or  olTensive  or  disgust- 
ing on  the  other. 

"  The  attentive  reader  will  be  pleased  to  see,  with  what  dex- 
terity, truth,  and  gravity,  the  apostle,  in  a  small  compass,  af- 
firms and  explains  tlie  foundation,  nature,  ends,  ana  just  li- 
mits of  the  magistrate's  authority,  while  he  is  pleading  his 
cause;  and  teaching  the  subject  the  duty  and  obedience  he 
owes  to  the  civil  government." — Dr.  Taylor's  Notes,  page  352. 

Verse  1.  Let  every  soul  be  subject  unto  the  higher  powers] 
This  is  a  very  strong  saying,  and  most  solemnly  intnxiuced  ; 
and  we  must  consider  the  apostle  as  speaking  not  from  his 
own  private  judgment,  or  teaching  a  doctrine  of  present  ex- 
pediency ;  but  declaring  the  mind  of  God  on  a  subject  of  the 
utmost  importance  t<}  the  peace  of  the  world  ;  a  doctrine  which 
does  not  exclusively  belong  to  any  class  of  people,  order  of 
the  community,  or  official  situations  ;  but  to  erery  soul;  and, 
on  the  principles  which  the  apostle  lays  down,  to  every  soul 
irt  all  possible  varieties  of  situation,  and  on  all  occasions. 
And  what  is  this  solemn  doctrine  1  It  is  this ;  Let  every  soul 
be  subject  to  the  higher  powers.  Let  every  man  be  obedient 
to  the  civil  government  under  which  the  providence  of  God 
has  cast  his  lot. 

For,  there  is  no  power  but  of  God]  As  God  is  the  origin 
Of  power,  and  the  Supreme  Governor  of  the  universe,  he  de- 


2  Whosoever,  therefore,  resisteth  <•  the  power,  resisteth  the 
ordinance  of  liod  ;  *  and  they  that  resist  shall  receive  to  them- 
selves damnation. 

e  Or,  ordtrcai.— d  Til. 3.  l.-t  D«u.  17  18.fc  81. 18. 

legates  authority  to  whomsoever  he  will :  and  though,  in  many 
cases,  tlie  governor  himself  may  not  be  of  God,  yet  civil  go- 
vernment is  of  him  ;  for  without  this,  there  could  be  no  so- 
ciety, no  security,  no  private  property:  all  would  be  confiulon 
and  anarchy ;  and  the  habitable  world  would  soon  be  depo- 
pulated. In  ancient  times,  God,  in  an  especial  manner,  on 
many  occasions,  appointed  the  individual  who  was  to  govern, 
and  he  accordingly  governed  by  a  divine  right ;  as  in  the  case 
of  ^7oses,  Joshua,  the  Hebrew  judges,  and  several  of  the 
Israelitish  Icings.  In  after  times,  and  to  the  present  day,  he 
does  that  by  a  general  superintending  providence,  which  lie 
did  before  by  especial  designation.  !n  all  nations  of  the  earth, 
there  is  what  may  be  called  a  constitution,  a  plan  by  whicli 
a  particular  country  or  state  Is  governed;  nntl  this  constitu- 
tion is  less  or  more  calcniated  to  promote  the  interests  of  the 
community.  The  civil  governor,  whellier  he  be  elective  or 
hereditary,  agrees  to  govern  according  to  tliat  constitution. 
Thas,  we  may  consider,  that  there  Is  a  compact  and  consent 
between  the  governor  and  the  governed,  and,  in  such  a  case, 
the  potentate  may  be  considered  as  coming  to  the  supreme 
authority  In  the  direct  way  of  God's  providence;  and  as  civil 
government  is  of  God,  wlio  is  the  fountain  of  law,  order,  and 
regularity  ;  the  civil  governor,  who  administers  the  laws  of 
a  state  according  to  its  constitution,  is  the  minister  of  God. 
But  it  has  been  asked.  If  the  ruler  be  an  immoi-al  or  profligate 
man,  does  he  not  prove  himself,  thereby,  to  be  unworthy  of 
his  high  office,  and  should  he  not  be  deposed?  I  answer — 
No  :  If  he  rule  according  to  the  constitution,  nothing  can  jus- 
fy  rebellion  against  his  authority.  He  may  be  irregular  in  hia 
oicn  private  life  ;  he  may  be  an  immoral  man,  and  disgrace 
himself  by  an  improper  conduct:  but  if  he  rule  according  to 
the  late  ;  if  he  make  no  attempt  to  change  the  constitution, 
nor  break  the  compact  between  him  and  the  people  ;  there  is, 
therefore,  no  legal  ground  of  opposition  to  his  civil  authority : 
and  every  act  against  him  is  not  only  rebellion,  in  the  worst 
sense  of  the  word,  but  Is  unlawful,  and  absolutely  sinful. 

Niithing  can  justify  the  opposition  of  the  subjects  to  the  ru- 
ler, but  overt  atleinpts,  on  nii;j)art,  to  change  the  constitution, 
or  to  rule  contrary  tn  law.  Wnen  the  ruler  acts  thvis,  he  dig- 
solves  the  compact  between  him  and  his  people ;  his  authority 
is  no  longer  binding,  because  illegal ;  and  it  is  illegal  because 
he  Is  acting  contrary  tn  the  laws  of  that  constitution,  accord- 
ing to  which,  on  being  raised  to  the  supreme  power,  he  pro- 
mised to  govern.  This  conduct  justifles  opposition  to  his  go. 
vernment:  but  I  contend,  tliat  no  personal  misconduct  in  the 
ruler,  no  immorality  in  his  own  life,  while  he  governs  ac- 
cording to  law,  can  either  justify  rebellion  against  him,  or 
contempt  of  his  authority.  For  his  political  conduct,  he  Is  ac- 
countable to  the  constitution  :  for  \\\s  moral  conduct,  he  is  ac- 
countable to  God,  his  conscience,  and  the  ministers  of  reli- 
gion. A  kin"  may  be  a  good  moral  man,  and  yet  a  weak,  and 
indeed,  a  bad  and  dangerous  prince.  He  may  be  a  bad  man, 
and  stained  with  vice  in  his  private  life,  and  yet  be  a  good 
prince.  s^AtrL  was  a  good  moral  man,  but  a  bad  prince ;  be- 
cause he  endeavoured  to  act  contrary  to  the  IsraeUtish  consti- 
tution ;  he  changed  some  essential  parts  of  that  constitution, 
as  I  have  elsewhere  shown;  (see  the  Note  on  Acts  xili.  ver.  22.) 
he  was  therefore  lawfully  deposed.  James  the  lid.  was  a  good 
moral  man,  as  far  as  I  can  learn,  but  he  was  a  bad  and  dan- 
gerous prince ;  he  endeavoured  to  alter,  and  essentially 
change  tlie  British  constitution  both  in  church  and  state;  there- 
fore he  was  lawfully  deposed.  It  would  be  easy,  in  running 
over  the  list  of  our  own  kings,  to  point  out  several  who  were 
deservedly  reputed  good  kings,  wno  in  their  private  life  were 
very  immoral.  Bad  as  they  might  be  in  private  life,  the  con- 
stitution was,  in  their  hands,  ever  considered  a  sacred  depo- 
sit ;  and  they  faithfully  preserved  it,  and  transmitted  it  unim- 
paired to  their  successors  :  and  took  care,  while  they  held  the 
reins  of  government,  to  have  it  impartially  and  eflectually  ad- 
ministered. 

It  must  be  allowed,  notwithstanding,  that,  when  a  prince, 
howsoever  heedful  to  the  laws,  is  unrlghleoua  in  private  life, 
his  example  Is  contagious;  morality,  banished  from  the  throne, 
is  discountenanced  by  the  community  ;  and  happiness  is  di- 
minished in  proportion  to  the  increase  of  vice.  On  the  other 
hand,  when  a  king  governs  according  to  the  constitution  of 
his  realms,  and  has  his  heart  and  life  governed  by  the  lawa  of 
his  God,  he  U  then  a  double  blessing  to  his  people  ;  while  he 
is  ruling  carefully  according  to  the  laws,  his  pious  example  is 
a  great  means  of  extending  and  confirming  the  reign  of  pure 
morality  among  his  subjects.  Vice  is  discredited  from  the 
throne  :  and  the  profligate  dare  not  hope  for  a  place  of  tnuC 
77 


T%e  advantage  of  subjection  to 


ROMANS. 


the  civil  constituted  authorities 


3  For  rulers  are  not  a  terror  to  good  works,  but  to  the  evil. 
Wilt  thou  then  not  be  afraid  of  the  power  7  f  do  that  which  is 
pood,  and  thou  shalt  have  praise  of  tne  same  : 

4  K  For  he  is  tlie  minister  of  God  to  thee  for  good.  But  if  thou 
do  that  which  is  evil,  be  afraid  ;  for  he  beareth  not  tlie  sword 
in  vain :  for  he  is  the  minister  of  God,  a  revenger  to  execute 
wrath  upon  him  that  doeth  eviL 

/I  Pet.2.14,&3-13.— gCh.2  8.&l2.19.     1  Kint'S  10.9.     Jer.25.9. 


and  confidence,  (however  in  other  respects  he  may  be  quali- 
fied for  it,)  because  he  is  a  vicious  man. 

As  I  have  already  mentioned  some  potentates  by  name,  as 
apt  examples  of  the  doctrines  I  have  been  laying  down,  my 
readers  will  naturally  expect,  that,  upon  so  fair  an  opportunity, 
I  should  introduce  another ;  one  in  whom  the  double  blessing 
meets  ;  one  who,  through  an  unusually  protracted  reign,  (du- 
ring every  year  of  which  he  has  most  conscientiously  watched 
over  the  sacred  constitution  committed  to  his  care,)  not  only 
has  not  impaired  this  constitution,  but  has  taken  care  that  its 
wholesome  laws  should  bo  properly  administered ;  and  who, 
iTi  every  respect,  has  acted  as  the  father  of  his  people  :  and 
has  added  to  all  this  the  most  exemplary  moral  conduct,  per- 
haps ever  exhibited  by  a  prince,  whether  in  ancient  or  mo- 
dern times  ;  not  only  tacitly  discountenancing  vice,  by  his 
truly  religious  conduct,  but  by  hj's  frequent  proclamations, 
most  solemnly  forbidding  Sabbath-breaking,  profane  swear- 
ing, and  immorality  in  general  : — more  migiit  be  justly  said, 
but  when  I  have  mentioned  ail  these  things,  (and  I  mention 
them  with  exultation,  and  with  gratitude  to  God,)  1  need 
scarcely  add  the  venerable  name  of  GEORGE  the  Third,  king 
of  Great  Britain;  as  every  reader  will  at  once  perceive  that 
the  description  suits  no  potentate  besides.  I  may  just  observe, 
that  notwithstanding  his  long  reign  has  been  a  reign  of  unpa- 
ralleled troubles  and  conmiotions  in  the  world,  in  which  his 
empire  has  always  been  involved  ;  yet,  never  did  iiseOil  arts, 
ennobling  sciences,  and  pure  religion,  gain  a  more  decided  and 
general  ascendancy:  and  much  of  this,  under  God,  is  owing 
to  the  manner  in  which  this  ting  has  lived  ;  and  the  encou- 
ragement he  invariably  gave  to  whatever  had  a  tendency  to 
promote  the  best  interests  of  hie  people,  discountenancing  re- 
ligious persecution,  in  all'  Its  forms.  Indeed,  it  has  been  well 
observed,  that  und-er  the  ruling  providence  of  God,  itw  iscliiefly 
owing  to  the  private  and  personal  vii-tues  of  the  sovereign,  that 
the  House  of  Brunswick  remained  firmly  sealed  on  the  tlirone, 
amidst  the  storms  arising  from  democratical  agitations,  and 
revolutionai-y  convulsions  in  Europe,  during  the  yeais  1792 — 
1794.  The  stability  of  his  tlirone,  ainidst  these  dangers  and 
distresses,  may  prove  a  useful  lesson  to  his  successors,  and 
show  them  the  strength  of  a  virtuous  character  ;  and  that  mo- 
rality and  religion  form  the  best  bulwark  against  those  great 
evils  to  which  all  human  governments  are  exposed.  This 
email  tribute  of  praise  to  the  character  and  conduct  of  the  Bri- 
tish king,  and  gratitude  to  God  for  such  a  governor,  will  not 
be  su-spected  of  sinister  motive  ;  as  the  object  of  it  is,  by  an 
inscrutable  providence,  placed  In  a  situation  to  which  neither 
envy,  flattery,  nor  even  just  praise,  can  approach  ;  and  where 
the  majesty  of  the  man  is  placed  in  the  most  awful,  yet  re- 
spectable ruins. 

But  to  resume  the  subject,  and  conclude  the  argument  :  I 
wish  particularly  to  show  the  utter  unlawfulness  of  rebellion 
against  a  ruler,  who,  though  he  may  be  incorrect  in  his  moral 
conduct,  yet  rules  according  to  the  laws;  and  the  additional 
blessing  of  having  a  prince,  who,  while  his  ))olitical  conduct 
is  regulated  by  the  principles  of  the  constitution  ;  his  heart 
and  life  are  regulated  by  the  dictates  of  eternal  truth,  as  con- 
tained In  that  revelation  which  came  from  God. 

2.  Wliosoever  resisleth  the  power]  'O  avTiTao-anjitvoi;  he 
who  sets  himself  in  order  against  this  order  of  God;  rri  rnv 
Qc!)v  &i.aTayr),  and  they  who  resist,  6i  afOsTrriK'iT!:;,  they  who 
obstinately,  and  for  no  right  reas(m,  oppose  the  ruler,  and 
strive  to  unsettle  the  constitution,  and  to  bring  about  illegal 
changes, 

Shall  receive  to  Diemselves  damnation]  Kpi/ta,  condemna- 
tion ;  shall  bo  condemned  both  by  the  spirit  and  letter  of  that 
constitution,  which,  under  pretence  of  defending  or  hnpro- 
ving,  they  are  indirectly  labo\iring  to  subvert. 

3.  For  rulers  are  iiot  a  terror  to  good  trorks]  Here  the 
apostle  shows  the  civil  magistrate  wliat  he  shotitd  be;  he  Is 
clothed  with  great  power,  but  that  power  is  entrusted  him, 
not  for  the  terror  and  oppression  of  the  upright  man,  but  to 
overawe  and  punish  the  wicked.  It  Is,  in  a  word,  for  the  he- 
nejit  of  the  community,  a.i\<\  not  for  the  aggrandizement  of 
himself,  that  God  has  entrusted  the  supreme  civil  power  to 
any  man.  If  he  should  use  this  to  wrong,  rob,  spoil,  oppress, 
and  persecute  his  subjects,  he  is  not  only  a  bad  man,  but  also 
a  had  prince.  He  infringes  on  the  essential  principles  of  law 
and  equity.  Should  he  persecute  his  obedient,  loyal  subjects, 
on  any  religious  accoiuvt,  this  is  contrary  to  all  law  and  right; 
and,  his  doing  so,  rendcre  him  unworthy  of  their  confidence; 
and  they  must  consider  hirn  not  as  a  blessing,  but  a  plague. 
Yet,  even  in  this  case,  thotigli  in  our  country  it  would  be  a 
breach  of  the  constitution,  which  allows  every  man  to  worship 
God  according  to  his  conscience  ;  yet  the  truly  pious  will  not 
feel  that  even  this,  would  justify  rebellion  against  the  prince  ; 
they  are  to  suffer  patiently,  and  conunend  themselves  and 
weir  cause  to  him  that  judgeth  righteously.  It  is  an  awful 
Wing  to  rebelj  and  the  cases  are  extremely  rare  that  can  jus- 

7a 


5  Wherefore  i>  ye  must  needs  be  subject,  not  only  for  wrath. 
'  but  also  for  conscience  sake. 

6  For,  for  this  cause  pay  ye  tribute  also :  for  they  are  God's 
ministers,  attending  continually  upon  this  very  thing. 

7  k  Render  therefore  to  all  their  dues ;  tribute  to  whom  tribute 
IS  due ;  custom  to  whom  custom ;  fear  to  whom  fear ;  honour 
to  whom  honour. 

h  Eccles  8.3.— i  1  Pet.a.l9.— k  Matt. 22. 21.    Murk  12.17.  Luke.aO.a5. 


tify  rebellion  against  the  constituted  authorities.     See  the  doc- 
trine on  ver.  1. 

Wilt  thou  then  not  be  afraid  of  the  potter]  If  thou  wouldest 
not  live  in  fear  of  the  civil  magistrate,  live  according  to  the 
laws  ;  and  thou  mayest  expect  that  he  will  rule  accta-ding  to 
the  laws  ;  and  consequently,  instead  of  incurring  blame,  thou 
wilt  have  praise.  This  is  said  on  the  supposition  that  the  ru- 
ler Is  himself  a  good  man :  such  the  laws  suppose  him  to  be ; 
and  the  apostle,  on  the  general  question  of  obedience  and  pro- 
tection, assumes  the  point,  tliat  the  magistrate  is  such 

4.  For  he  is  the  minister  of  God  to  thee  for  good]  Ilere  the 
apostle  puts  the  character  of  the  ruler  in  the  strongest  possible 
light.  He  is  the  minister  of  God  :  the  office  is  by  Divine  ap- 
pointment: the  man  who  is  worthy  of  the  ofHce  will  act  in 
conformity  to  the  will  of  God  :  and,  as  the  eyes  of  the  Lord 
are  over  the  righteous,  and  his  ears  open  to  tlieir  cry,  conse- 
quently, the  ruler  will  be  the  minister  of  God  to  themjor  good. 

He  hearelh  not  the  sword  in  vai7i]  His  power  is  delegated 
to  him  for  the  defence  and  encouragement  of  the  good,  and 
the  punishment  of  the  wicked  :  and  he  has  authority  to  pu- 
nish capitally,  when  the  law  so  requires;  this,  tlie  term 
stcord  leads  us  to  infer. 

For  he  is  a  minister  of  God,  a  revenger]  Bes  SiaKovof  c^iv 
tKSiKOi,forhe  is  God's  vindictive  minister,  to  execute  wrath: 
CIS  opyriv,  to  inflict  punishment  upon  the  transgressors  of  the 
law :  and  this  according  to  tlie  statutes  of  that  law  ;  for  Clod's 
civil  ministers  are  never  allowed  to  pronounce  or  inflict  pu- 
nishment according  to  their  own  jninds  or  feelings  ;  but  ac- 
cording to  the  express  declarations  of  the  law. 

5.  Ye  must  needs  be  subject]  AvayKTj,  there  is  a  necessity 
that  ye  should  be  subject,  not  only  for  wrath,  6ia  rrji^  npyi'',  on 
account  of  the  punishment  v;h\c\\  will  be  inflicted  on  evil 
doers,  hut  also  for  rnnscience  sake  ;  not  only  to  avoid  punish- 
ment, but  also  to  preserve  a  clear  conscience.  For,  as  civil 
government  is  established  in  the  order  of  God,  for  the  sup- 
port, defence,  and  happiness  of  society  ;  they  wlio  transgress 
Its  laws,  not  only  expose  them:--elves  to  th»  penalties  assigned 

i  by  the  statutes,  but  also  to  guilt  in  their  own  consciences  ;  be- 
cause they  sin  against  God.  Here  are  two  powerful  motives 
to  prevent  the  infraction  of  the  laws,  and  to  enforce  obedi- 
ence. 1.  The  dread  of  punisliment  :  this  weighs  with  the  un- 
godly. 2.  The  keeping  of  a  good  conscience,  which  weighs 
powerfully  with  every  person  who  fears  God.  Tliese  two 
motives  should  be  frequently  urged  both  among  professors 
and  profane. 

6.  For  this  cause  pay  ye  tribute  also]  Because  civil  govern- 
ment is  an  order  of  God,  and  the  ministers  of  state  must  be  at 
considerable  expense  in  p.oviding  for  the  safety  and  tlefince 
of  the  comnjunity  ;  it  Is  necessary  that  those  in  whose  behalf 
these  expenses  are  incurred,  should  defray  that  expense  ;  and 
hence  r  othing  can  be  more  reasonable  than  an  impartial  and 
moderate  taxation,  by  which  the  expenses  of  the  state  may 
be  defrayed,  and  the  various  officers,  whether  civil  or  military, 
who  are  employed  for  the  service  of  the  public,  be  adequately 
remunerated.  All  this  is  just  and  right ;  but  there  is  no  insi- 
nuation in  the  apostle's  words  in  behalf  of  an  extravagant 
and  oppressive  taxulion,  for  the  support  of  uii principled  and 
xinnecessary  wars  ;  or  the  pensioning  of  corrupt  or  useless 
men.  The  taxes  are  to  be  paid  for  the  support  of  those  who 
are  God's  mi7iislers,  the  necessary  civil  officers,  from  the 
king  downwards,  who  are  attending  continually  on  t/iis 
very  thing.  And  let  the  reader  observe,  that  by  God's  mi- 
7iisters,  are  not  meant  here  the  ministers  of  religion,  but  the 
civil  officers,  in  all  departments  of  the  state. 

7.  Render,  therefore,  to  all  their  dues.]  This  is  an  extensive 
command.  Be  rigidly  just:  withhold  nejtlier  from  the  Ai"^, 
nor  his  ministers,  nor  liis  officers  o{  justice  and  revenue,  nor 
from  even  the  lowest  of  tlie  community,  what  the  laws  of  God 
and  your  country  require  you  to  pay. 

Trihtite  to  whom  tribute]  'fnpo;'  this  word  probably  means 
such  taxes  as  were  levied  on  perso?is  and  estates. 

Custom  to  who7n  custom]  TcXoc  this  word  probably  means 
such  duties  as  were  laid  upon  goods,  merchandise,  &c.  on 
imports  and  exports  ;  what  we  commonly  call  custom.  Kypke, 
on  this  place,  has  quoted  some  good  authorities  for  the  above 
distinction  and  signification.  Both  the  words  occur  in  the  fol- 
lowing quotation  from  Strabo,  Aiajk-ij  yap  jutovaOai  ra  Tc\tj, 
ipopfjv  cirifiaXKoinvMv;  it  is  necessary  to  lessen  ^Ae  customs, 
;/  TAXES  be  imposed.  Strabo,  lib.  il.  page  307.  See  several 
other  examples  in  Kypke. 

Fear  to  whom  fear]  It  is  likely  that  the  word  ^nffov,  which 
we  translate  fear,  signifies  that  reverence  which  produces 
obedience.  Treat  all  official  characters  with  respect,  and  be 
obedient  to  your  superiors. 

Honour  to  whom  honour]  The  word  ripri,  may  here  meaa 
that  outward  respect  which  the  principle,  reverence,  from 
which  it  springs,  will  generally  produce.  Never  behave  nide- 
ly  to  any  person ;  but  behave  respectfully  to  men  in  office  ;  if 


The  necessity  of  immediate 


CHAPTER  XIII. 


conversicn  to  God. 


8  Owe  no  man  any  thin?  but  to  love  one  anoiiier :  for"  he    awnke  out  of  sleep  :  for  now  is  ow  salvation  nearer  than  when 
that  loveth  another  hath  fiilfillfd  tlie  law.  I  we  bi'lieved,  vcuci  iiiainvnen 

12  The  niiftit  is  far  spent,  the  day  is  at  hand  :  i  let  us  there- 
fore cast  oil' the  works  of  darkness,  and  '  let  us  put  on  the  ar- 
nifuir  of  light. 


9  For  this,  "■  Thou  shall  not  coininit  adultery,  Tliou  shall  not 
kill,  Thou  Shalt  not  steal,  Thou  shnlt  not  bear  false  witness, 
Thou  shalt  not  covet;  and  if  Mere  fie  any  other  comtnandnient, 
it  is  briefly  comprehended  in  this  saying,  namely,  "Thou  shall 
love  thy  neighbour  as  thyself 


13  '  Let  us  walk  '  honestly,  as  in  the  day;  "  not  in  rioting  and 
drunkenness,  'not  in  chambering  and  wantonness,  "not  iu 


-rF.ph.r,.l.j.   I  Thc«a.5  8.-s  Fh.l  4.S.    1  Thesj  4.  Ii>.   I  Pet. 
".f'T.-^  '■'!■     '•"'''  -''  '**■    '  P"  ''■3  -»  I  Cor..;  '..,     Eph  5. 


10  Love  workcth  no  ill  to  his  neighbour :  therefore  "  love  is    strife  and  envying 
the  fulfilling  of  the  law.  .    .    ^.  ,  |    H  »ut  "  put  ye  on  the  Lord  Jns.is  Clirist,  and  ^  make  not  pro- 

11  And  that  knowing  the  time,  that  now  U  is  high  time  '  to  i  vision  for  the  Ucsh,  to  /uljil  the  lusts  thereof. 

I  V.r.tn  O.I.S.H.  C0I.3.M  ITim  1.5  J.mf.'J.S-mEiod.il.lJ.tc  D.U  5.  <.  i;i,l,  5  II  Cil ' 
17.te.  Mui.19  l3.-nLev.l9.l9  M»ll.fS39  M.rk  12  31  Onl  5  14.  .Umcs  .!.$.-  3  r< -li  Or  deocnil 
•  Mall2S.40.   Vers -I)  1  Cor.  15  34     Eph.5  14.   1  Thoas.a  5,ii.  I  5.-w  Ja„,;,  3.14  _ 

you  cannot  even  respect  the  man,  for  an  important  ofllie  may 
be  filled  by  an  unworthy  pirrson,  respect  Inn  qlfice,  and  the 
man  on  account  of  his  o^nce.  If  a  man  habituate  hitasclf  to 
disrespect  oj/icia!  c/iaracleis,  he  will  soon  find  himself  ni6- 
posed  to  pay  little  respect  or  obedience  to  the  laws  t/ie/nselvcs. 

8.  Owe  no  vian  miy  tiling,  hut  to  lore  one  another]  In  the 
precedinj:  verses,  tlif  apostle  has  h^-eri  showing  the  duty,  reve- 
rence, and  obedience,  which  all  Christians,  from  the  highest 
to  the  lowest,  owe  to  the  civil  magislrale;  whrtlier  he  be  em- 
peror, king,  proconsul,  or  other  stale-officer ;  here,  lie  sliows 
them  their  duty  to  each  other;  but  tliis  is  widely  different 
from  that  which  they  owe  to  the  civil  government;  tothefii-st, 
•hey  owe  subjection,  reverence,  obedience,  and  tribute  ;  to  tlie 
/alter  they  owe  nothing  but  mutual  love,  and  those  offlcs 
which  necessarily  spring  from  it.  Therefore,  the  apostle 
says,  otre  no  man  ;  as  if  he  had  said,  ye  owe  to  your  fellow- 
brethren,  nothing  but  mutual  love  :  and  tliis  is  what  the  law 
of  God  requires ;  and  in  this  the  law  is  fulfilled.  Ye  are  not 
bound  in  obedience  to  thom  as  to  the  civil  magislrate  ;  for,  to 
him  ye  must  needs  he  subject,  not  merely  for  fear  of  punish- 
ment, hut  for  conscience  sake:  but  to  these  ye  are  bound  by 
lave:  and  by  that  love  especially,  which  utterly  prevents  you 
from  doing  any  thing  by  which  a  brother  may  sustain  any 
Kind  of  injury. 

9.  for  this,  thou  shall  not  commit  adultery]  He  that  loves 
another,  will  not  deprive  him  of  his  irife,  of  his  fife,  of  his 
property,  of  his  good  name;  and  will  not  even  p'"rmit  a  desire 
to  enter  into  his  heart  whicli  would  leail  him  to  wisli  to  pos- 
sess any  thing  that  is  the  property  of  another:  for  the  late, 
the  sacred  Scripture,  has  said,  'J'ho'u  shalt  love  thy  neighbour 
as  thyself. 

It  is  remarkable,  that  ov  tpcviojiaprvorineif,  thou  shalt  not 
bear  false  witness,  is  wanting  here  in  ABDEFG.,  and  several 
other  IMSS.  Griesbach  has  left  it  out  of  the  text.  It  is  want- 
ing also  in  the  Syriac,  and  in  several  of  the  primitive  Fatliers. 
The  generality  of  the  best  critics  think  it  a  spurious  reading. 

10.  Love  worketh  no  ill]  As  he  that  loves  another,  will  act 
towards  that  person,  as,  on  a  reverse  of  circumstances,  he 
would  that  his  neighbour  should  act  towards  him  ;  therefore, 
Ihis  love  can  never  work  ill  towards  another;  and,  on  this 
tend,  i.  e.  the  duty  we  owe  to  our  neighbour,  iox'e  is  thefuU 
ailing  of  the  late. 

U.  .ind  that,  knowing  the  ti7ne]  Dr.  Tavlor  has  given  a  ju- 
<licjou8  .paraphrase  of  this  and  the  follow'ing  verses.  "  And 
all  the  duties  of  a  virtuous  and  holv  life  we  should  the  more 
earefully  and  zealously  perform,  considering  the  nature  and 
shortness  of  the  present  season  of  life ;  which  will  convince 
us  that  It  is  now  high  time  to  rouse  and  shake  ofC sleep;  and 
apply,  with  vigilance  and  vigour,  to  the  duties  of  our  Chris- 
tian life;  for,  that  eternal  salvation  which  is  the  object  of  our 
Chrislian/"oi7A  and  hope,  and  the  great  motive  of  our  religion 
16  every  day  nearer  to  us,  than  when  we  first  entered  into  the 
profession  ol  Christianity." 

tNJine  think  the  p.issage  should  be  understood  thns  :  We 
have  now  many  advantages  which  we  did  not  formerly  pos. 
sesK.  Salvation  is  nearer ;  the  whole  Christian  system  is 
more  fully  explained,  and  the  knowledge  of  it  more  easy  to  be 
acquired  than  formerly  ;  on  which  account,  a  greater  progress 
in  religious  knowle<Ige,  and  in  practical  piety,  is  required  of 
us:  and  we  have,  for  a  long  time,  been  too  remiss  in  these 
respects.  iJe/irfrnnrefrom  ihe  persecutions,  &c.  with  which 
they  were  then  afflicted,  is  supposed  by  others,  to  be  the  mean- 
ing of  the  apostle. 

12.  The  night  is  far  spent]  If  we  understand  this  in  refe- 
rence to  the  heathen  state  of  the  Romans,  it  maybe  para- 
phnused  thus  :  the  night  is  far  spent ;  heathenish  darkness  is 
nearly  at  an  end  :  the  day  is  at  hand:  the  full  manilestiKion 
of  the  Sun  of  righteousness,  in  the  illumination  of  the  whole 
Gentile  world,  approaches  rapidly.  The  manifestation  of  the 
Messiah  is  regularly  termed  by  llie  ancient  Jews  Dv  yom  dau 
because  previously  to  this  all  is  night,  fiereshith  Rabba,'  sect! 
91.  fol.  89.  Cast  off  the  works  of  darkness  :  prepare  to  meet 
this  rising  light,  and  welcome  its  approach;  by  throwing  aside 
superstition,  impiety,  and  vice  of  every  kind  :  and  put  an  the 
'"■""""■  of  light;  fully  receive  the  heavenly  teaching,  by 
which  your  spirits  will  be  as  completely  armed  against  the  at- 
.lacks  of  evil,  as  your  bodies  could  be  hv  the  best  weapons  a 

imnenptmKl.1  »...» -m.: -  .r\ 


us  in  our  glorious  resurrection  unto  eternal  lite.  Therefore, 
M  us  cast  off,  let  us  live  as  candidates  for  tliis  eternal  glory. 
But  tins  sense  cnnnol  at  all  comport  will)  what  is  said  below  : 
as  the  Gentiles  arc  most  evidently  intended. 

13.  Let  us  walk  honestly,  as  in  the  day]  Let  us  walk,  ev- 
npcrii'-n'oii,  decently,  from  ev,  well,  and  (rxnua,  mien,  habit,  or 
dre.'is.  Lei  our  deportment  be  decent,  orderly,  and  grave  ;  such 
as  we  shall  not  be  ashamed  of  in  the  eyes  of  the  whole  world. 
Not  m  noting  and  drunkenness]  Mn  xutuoii  kui  ticOais- 
HMjioi,  noting,  Hccordms  \o  JTesychiu.'i,  signifies,  aireXyri  aa- 
fiara,  vipviKa  eru/or-xTio,  oiiai,  vnclean  and  dissolute  songs  ■ 
banquets,  and  such  like.  yuQaiq  signifies  drunken  fe.'tti'. 
vals,  such  as  were  celebrated  in  honour  of  their  gods  :  when 
after  they  liad  sacrificed,  (/jiera  to  dvcti,  Ssl-idab,)  they  drank 
to  excess,  accompanied  with  abominable  acts  of  every  kind. 
i^ee^Suidas  arid  llesychius,  under  this  word. 

JVot  in  chambering]  Tiiis  is  no  legitimate  word,  and  con- 
veys no  sense  till,  from  its  connexion  iif  tliis  place,  we  force  a 
meaning  upon  it.  The  original  word,  KOiran,  signifies  whore- 
doms, uiiA  pro.-ititution  of  every  kind. 

And  wanio7iness]  AaeXyetaii,  all  manner  of  uncleayiness, 
and  sodomitical  practices. 

A^ot  in  strife  and  envying^]  Mn  CfAfi  kui  (j/Xm,  not  in  con- 
tentious and  furious  alterc  it;ons,  which  must  be  the  conse- 
quence of  siicli  practices  as  are  mentioned  above.  C,-m  any 
man  siijipose  Ihat  lhi.s  address  is  to  the  Christians  al  Home} 
TlKitt!i.-y  are  charged  with  practices  almost  peculiar  to  the  hea- 
thens? And  praclices  of  the  most  abandoned  and  dissolute 
sorti  If  those  called  Christians  at  Rome  were  guilly  of  such 
acts,  there  could  be  no  dilTerence,  except  in  profession,  be- 
Iweeo  them  and  the  most  abominnhle  of  tlie  heathens.  Hut  it  is 
impossible  that  such  things  should  be  spoken  to  the  followers 
of  Christ;  for  the  very  grace  that  brings  repentance  enables 
the  penitent  to  cast  aside  and  abominate  all  such  corrupt  and 
vicious  conduct. 

The  advices  to  the  Christians  may  be  found  in  the  preceding 
chapter:  iliosc  at  the  conclusion  of  this  chapter  belong  sotch/ 
to  the  heathens.  o         j 

H.  Put  ye  on  the  Lord  Jesus]  This  is  in  reference  to  what 
IS  said  ver.  13.  Let  us  put  on  dtcent  garments  :  let  us  make 
a  dilferent  profession,  unite  with  other  company ;  and  main- 
tain that  profession  by  a  suitable  conduct.  Putting  on,  or 
being  clothed  with  Jesus  Chri.st,  signifies  receiving  and  be- 
lieving the  Gospel ;  and  ronsequontlv,  taking  its  masims  for 
the  government  of  life:  having  the  niind  that  was  in  Christ, 
llie  ancient  Jews  frequently  use  the  phrase,  nutting  on  the 
Miechinah,  or  Divine  Majesty,  to  signify  the  soul's  being  cloth- 
ed with  immortality,  and  rendered  fit  for  glory. 

To  he  clothed  with  a  person,  is  a  Greek  phrase,  signifying 
to  assume  the  interest  of  another,  to  enter  into  his  ri'eirs  to 
imitate  him,  and  be  wholly  on  his  side.  St.  Chrysostoni  par- 
ticularly mentions  this  as  a  common  phrase,  6  6ava  tuv  iuva 
cvcfiviraro,  such  a  one  hath  put  on  siirh  a  one  ;  i.  e.  he  closely 
follows  and  imitates  him.  So  Dinnysius  Hal.  Antiq.  lib  xi 
page  6.S'J,  speaking  of  Appius,  and  the  reel  of  the  Decemviri, 
says,  cvKcri  fiCTpta^ovrci,  aXXn  ror  VapKVi'iov  ckcivov  Cfivoue- 
vol,  IViey  were  ni  longer  the  servants  of  Tarquin,  but  theii 
CLOTHED  THEMSELVES  WITH  HIM  :  tliev  imittted  and  aped  hiin 
in  every  thing.  Kusebius,  in  his  Life'of  Constantine,  says  the 
same  of  his  eons,  they  put  on  their  father  ;  they  seemed  to 
enter  into  hie  spirit  and  views,  and  to'imilate  him  in  all  things. 
The  mode  of  speech  itself  is  taken  from  the  custom  of  stage- 
players:  they  assumed  the  name  and  garments  of  the  per- 
son whose  (7/«r«c/er  they  were  to  act;  and  endeavoured  aij 
closely  as  possible  to  iinlfate  him  in  their  spirit,  words,  and 
actions,     .^ee  many  perlinent  examples  in  Aypke. 

And  make  not  provision  for  thejtcsh]  liy  Jtesh  we  are  here 
to  understand,  not  only  the  body,  but  all  ihe  irregular  appe- 
tites and  passions  which  led  to  the  abominations  already 
recited.  No  provision  should  be  made  for  the  encourage- 
ment and  gratification  of  such  a  principle  as  this. 

v'o  fulfil  f/(e /usJj;  thereof  J  Eis  cridvpiai,  in  reference  to 
its  lusts  ;  such  as  the  xoi/iyi  xoirai,  ^^cQal,  and  ancXyitat,  riot- 
ing, drunkenness,  prostitutions,  and  uncleanness,  mentioned 
yer.  13.  to  make  provision  for  which  the  Gentiles  lived  and  la- 
boured, and  bought  and  sold,  and  schemed  and  planned ;  for 


nation  is  thi«  •  T/,V  ^  „V,       >  i  ommo.i  nieuioa  Ol  expia-  i  ana  produce  such  practices. 

life,  fulo  afflict  onsfemm-;Monf„'"',  \  Z'  ^'T"'  '."'P'^'''"''-'  '  .    ^    '"  <^'^«'  '""••  'a^'  vei^es  there  is  a  fine  metaphor,  and  it 

the  day  o/lwrn^lVBsX^aUath       '     '  ''    ""^   ■""""' ''  '  "  '""^"'''"^  *"'"  ^■'^"  ^"stained  in  every  expression.   'l.  Tha 


,.-..,  1  .       ned  in  every  expression.     I.  The 

and  IS  about  to  dawn  on  '  apostle  considers  the  state  of  the  Gentiles  under  the  notion  of 


Wc  should  bear  -with  him 

night ;  a  time  of  darkness,  and  a  time  of  evil  practices.  2. 
That  this  night  is  nearly  at  an  end,  tlie  night  is  far  spent. 
3.  He  considers  the  Gospel  as  now  visiting  the  (Jentiles,  and 
the  light  of  a  glorious  day  about  to  shine  forth  on  them.  4. 
He  calls  those  to  airake  who  were  in  a  stupid,  senseless  state, 
concerning  all  spiritual  and  moral  good  ;  and  those  who  were 
employed  in  the  vilest  practices  that  could  debase  and  degrade 
mankind.  5.  He  orders  them  to  cast  off  the  iporks  nf  dark- 
ness, anAputon  the  armour,  uvXa,  Ihe  hahili me  nts  of  light, 
of  righteousness:  to  cease  to  do  evil:  to  learn  to  do  well. 
llere  is  an  allusion  to  laying  aside  the  night-clothes  ;  and  put- 
ting on  their  day-clothes.  G.  He  exhorts  them  to  this,  that  they 
may  roalk  honestly,  £ucrx'J."£'">'fi  decently  habited;  and  not 
spend  their  time,  waste  their  substance,  destroy  their  lives, 
■and  ruin  their  souls,  in  such  iniquitous  practices  as  those 
which  he  immediately  specifies.  7.  That  they  might  not  mis- 
lake  iiis  meaning  concerning  the  decent  clothing  which  he  ex- 
horts them  to  walk  in,  he  immediately  explains  himself,  by  the 
use  of  a  common  form  of  speech,  and  says,  still  following  his 
metaphor,  put  on  the  Lord  Jesus  Christ :  receive  his  doctrine, 
copy  his  e.tample,  and  seek  tliethings  which  belongto  another 
life  ;  for  the  Gentiles  thought  of  little  else  than  making  provi- 
sion for  the  fiesh  or  body,  to  gratify  its  animal  desires  and 
propensities. 

II.  These  last  verses  have  been  rendered  famous  in  the 
■Christian  Church,  for  more  than  1400  years,  as  being  the  in- 
strument of  the  conversion  of  St.  Augustin.  It  is  well  known 
that  this  man  was,  at  first,  a  Manichean,  in  which  doctrine 
•he  continued  till  the  32d  year  of  his  age  :— he  had  frequent 
conferences  and  controversies  on  the  CTiristian  religion  with 
several  friends,  who  were  Christians  ;  and  with  his  mother 
Monica,  who  was  incessant  in  her  prayers  and  tears  for  his 
.conversion.  She  was  greatly  comforted  by  the  assurance  gi- 
ven her  by  St.  Ambrose,  bishop  of  JMilan,  where  her  son  Au- 
•£ustin  was  then  professor  of  rhetoric  ;  that  a  child  of  so  ma- 
ny prayers  and  tears  could  not  perish.  He  frequently  heard 
St.  Ambrose  preach,  and  was  affected  not  only  by  his  elo- 


ROMANS. itho  is  weak  in  the  faith. 

quence,  but  by  the  important  subjects  which  he  discussed  • 
but  still  could  not  abandon  his  Manicheanism.  Walking  one 
day  in  a  garden  with  his  friend  Alypius,  who  it  appears  had 
been  reading  a  copy  of  St.  Paul's  llpistle  to  the  Romans,  and 
had  left  it  on  a  bank  near  which  they  then  were,  (though 
some  say  that  Augustin  was  then  alone,)  he  thought  he  heard 
a  musical  voice  calling  out  distinctly  toli.e  et  lege!  tof.le  et 
lege!  take  vp  and  read!  take  tip  and  read!  He  looked 
down,  saw  tlie  book,  took  it  up,  and  hastily  opening  it,  the  fii-st 
words  that  met  his  eye  were  these,  Mi;  km/ioij  koi  fuBati,  &c. 
Not  in  rioting  and  drunkenness,  &c.  but  jjut  '/e  on  the  Lord 
Je.'ius  Christ.  He  felt  the  import  and  power  of  tlje  words,  and 
immediately  resolved  to  become  a  follower  of  Christ  :  he,  in 
consequence,  instantly  embraced  Christianity ;  and  afterward 
boldly  professed  and  wrote  largely  in  its  defence;  and  became 
one  of  the  most  eminent  of  all  the  Latin  fathers.  Such  is  the 
substance  of  the  story  handed  down  to  us  from  antiquity, 
concerning  the  conversion  of  St.  Augustip.  He  was  made  bi- 
shop of  Hippo,  in  Africa,  in  the  year  395,  and  died  in  that  city 
August  28,  4.30,  at  the  very  time  that  it  was  besieged  by  the 
Vandals. 

ni.  After  what  I  have  said  in  the  Notes,  I  need  add  nothing 
on  the  great  political  question  of  subordination  to  the  civil 
poieers ;  and  of  ihn  propriety  and  expediency  o{  submitting 
to  every  ordinance  of  man  for  the  Lord's  sake.  1  need  only 
observe,  that  it  is  in  things  civil  this  obedience  is  enjoined  : 
in  things  religious,  God  alone  is  to  be  obeyed.  Should  the 
civil  power  attempt  to  usurp  the  place  of  the  Almighty,  and 
forge  a  new  creed,  or  prescribe  rites  and  ceremonies  not  au- 
thorized by  the  word  of  God  ;  no  Christian  is  bound  to  obey. 
Yet,  even  in  this  case,  as  I  have  already  noted,  no  Christian 
is  authorized  to  rebel  against  the  civil  power  ;  he  must  bear 
the  persecution  ;  and,  if  needs  be,  seal  the  truth  with  hi.s 
blood  ;  and  thus  become  a  martyr  of  the  Lord  Jesus.  This 
has  been  the  invariable  practice  of  the  genuine  church  of 
Christ.  They  committed  their  cause  to  Him  who  jndgeth 
righteously.     See  farther  on  this  subject  on  Matt.  xxii.  20,  &c. 


CHAPTER  XIV. 

In  things  iyidifferent,  Christians  should  not  condemn  each  other,  1.  Particularly  with  respect  to  different  kinds  qffood, 
2 — 4.  And  tlie  observation  of  certain  days,  5,  6.  None  of  us  should  live  unto  himself,  but  unto  Christ,  who  lived  and 
died  for  us,  7 — 9.  We  must  not  judge  each  other  ;  for  all  judgment  belongs  to  God,  10-— 13.  We  should  not  do  any  thing 
by  which  a  weak  brother  may  he  stumbled  or  grieved ;  lest  we  destroy  him  for  whom  Christ  died,  14 — 16.  I'he  kingdom 
of  God  does  not  consist  in  outward  things,  17,  18.  Christians  should  e7ideavour  to  cultivate  peace  and  brotherly  affec- 
tion, a7id  rather  deny  themselves  of  certain  privileges,  than  be  the  means  of  stumbling  a  weak  hrother,  19 — 21.  The  ne- 
cessity of  doing  all  in  the  spirit  of  faith,  22,  23.  [A.  M.  cir.  4062.   A.  D.  cir.  58.  An.  Olymp.  cir.  CCIX.  2.   A.  U.  C.  cir.  811.] 

4  •  Who  art  thou  that  judgest  another  man's  servant?  to  his 
own  master  he  standeth  or  falleth.  Yea,  he  shall  be  holden  up : 
for  God  is  able  to  make  him  stand. 

5  f  One  man  esteemeth  one  day  above  another  ;  another  es. 
teemeth  every  day  alike.  Let  every  man  be  ^  fully  persuaded 
in  his  own  mind. 

6  He  that  h  regardeth  i  the  day,  regardeth  it  unto  the  Lord ;' 

d  Col.2. 16.-e.1ttme3  4.12.-f  Giil.4.10.  Col.a.lS.— g  Or,  fully  assured.-h  Oal.l. 
10.— iOr.observeth 


HIM  that  "  is  weak  in  the  faith  receive  ye,  but  tJiiot  to  doubt- 
ful disputations. 

2  For  one  believeth  that  he  *  may  eat  all  things  :  another,  who 
Ss  weak,  eateth  herbs. 

3  Let  not  him  that  eateth,  despise  him  that  eateth  not ;  and 
■^  let  not  him  which  eateth  not,  judge  him  that  eateth  :  for  God 
hath  received  him. 

t  to  judge  his  doubtful  thoughts. — 

NOTES. — It  seems  very  likely,  from  this,  and  the  following 
chapter,  that  there  were  considerable  misunderstandings  be- 
tween the  Jewish  and  Gen/j7e  Christians  at  Rome,  relative  to 
certain  customs  which  were  sacredly  observed  by  the  one,  and 
disregarded  by  the  other.  The  principal  subject  of  dispute 
was,  concerning  meats  and  days.  The  converted  .Tew,  re- 
taining a  veneration  for  the  law  of  Moses,  abstniiied  from  cer- 
tain meats,  and  was  observant  of  certain  days  ;  while  the 
converted  Gentile,  understanding  that  the  Christian  religion 
Jaid  him  under  no  obligations  to  such  ceremonial  points,  had 
no  regard  to  either.  It  appears  farther,  that  mutual  censures, 
.and  uncharitable  judgments,  prevailed  among  them  ;  and  that 
brotherly  love,  and  mutual  forbearance,  did  not  generally  pre- 
vail. The  apostle,  in  this  part  of  his  epistle,  exhorts,  that  in 
such  things,  not  essential  to  religion  ;  and  in  which  both  par- 
ties, in  their  different  way  of  thinking,  might  have  an  honest 
meaning,  and  serious  regard  t'l  God,  difference  of  sentiments 
niiglit  not  hinder  Christian  fellowship  and  love  :  but  that  they 
would  mutually  forbear  each  other,  make  candid  allowance,  and 
especially  not  carry  their  Gospel  liberty  so  far  as  to  prejudice  a 
weak  brother,  a  Jewish  Christian,  against  the  Gospel  itself, 
and  tempt  him  to  renounce  Christianity.  His  rules  and  ex- 
hortations are  still  of  great  use  ;  and  happy  would  vhe  Chris- 
tian world  be,  if  they  were  more  generally  practised.  See  Dr. 
Taylor,  who  farther  remarks,  that  it  is  probable  St.  Paul 
learnt  all  these  particulars  from  Aquila  and  Priscilla,  who 
were  lately  come  from  Rome.  Acts  xviii.  2, 3.  and  with  whom 
the  apostle  was  familiar  for  a  considerable  time.  This  is  very 
likely,  as  there  i,s  no  evidence  tliat  he  had  any  other  inter- 
course with  the  church  at  Rome. 

1.  Him  that  is  weak  in  the  faith]  By  this  the  apostle  most 
evidently  means  the  converted  Jew  :  who  must  indeed  be 
weak  in  the  faitli,  if  he  considered  tliis  distinction  of  meats 
and  days  essential  to  his  salvation. — See  on  ver.  21. 

Receive  ye]  Associate  with  him  ;  receive  him  into  your  re- 
ligious fellowship ;  but  when  there,  let  all  religious  alterca- 
tions be  avoided. 

Not  to  doubtful  disputations.]  M»;  tij  SiaKptacii  Sta\oyi(T- 
f<ov  These  vi'ords  have  been  variously  translated  and  under- 
stood :  Dr.  Whitby  thinks  tlie  sense  of  tliem  to  be  this,  Not 
■<iiscriminaJing  them  -by  their  inward  thoughts.  Do  not  re- 
00 


ject  any  from  your  Christian  communion,  because  of  their 
particular  santiments  on  things  which  are  in  themselves  in- 
different. Do  not  curiously  inquire  into  their  religious  scru- 
ples, nor  condemn  them  on  that  account.  Entertain  a  brnther 
of  this  kind  rather  with  what  may  profit  his  soul,  than  with 
curious  disquisitions  on  speculative  points  of  doctrine.  A  good 
lesson  for  modern  Christians  in  general. 

2.  One  believeth  that  he  m.ay  eat  all  things]  He  believes 
that  whatsoever  is  wholesome  and  nourishing,  whether  Aer/'is 
or  _/?es/(,  whether  enjoined  or  forbidden  by  tlie  Mosaic  law, 
may  be  safely  and  conscientiously  used  by  every  Christian. 

Another,  who  is  iceak,  eateth  herbs]  Certain  Jews,  lately 
converted  to  the  Christian  faith,  and  having  as  yet  little  know- 
ledge of  its  doctrines,  believe  tlie  Mosaic  law  relative  to  clean 
and  unclean  meats,  to  be  still  in  force;  and  therefore,  when 
they  are  in  a  Gentile  country,  for  fear  of  being  defiled,  avoid 
flesh  entirely,  and  live  on  vegetables.  And  a  .lew,  when  in  a 
heathen  country,  acts  thus,  because  he  cannot  tell  whether 
the  flesh  which  is  sold  in  the  market,  may  be  of  a  clean  or  un- 
clean beast ;  whether  it  may  not  have  been  offered  to  an  idol ; 
or  whet  tier  the  blood  may  h-ive  been  taken  properly  from  it. 

3.  Let  not  him  that  eateth]  The  Gentile,  who  eats  flesh, 
despise  him,  the  Jew,  who  eateth  not  flesh,  but  herbs.  And 
let  not  him,  the  Jew,  that  eateth  not  indiscriminately,  judge, 
condemn  him,  the  Gentile,  that  eateth  indiscriminately  flesh, 
or  vegetables. 

For  God  hath  received  him.]  Both  being  sincere,  and  up- 
right, and  acting  in  the  fear  of  God,  are  received  us  heirs  of 
eternal  life,  without  any  difference  on  account  of  these  reli- 
gious scruples  or  prejudices. 

4.  Wlio  art  thou  that  judgest  another  man's  servant  ?) 
Who  has  ever  given  thee  the  right  to  condemn  the  servant  of 
another  man,  in  things  pertaining  to  his  own  master  ?  To  his 
own  master  he  standeth  nr falleth.  He,  not  thou,  is  to  judge 
him  ;  thy  intermeddling  in  this  business,  is  both  rash  and  un- 
cliaritable. 

Yea,  he  shall  be  holden  up]  He  is  sincere  and  upright  ; 
and  God  who  is  able  to  make  him  stand,  will  uphold  him  ;  and 
so  teach  him  that  he  shall  not  essentially  err.  And  it  is  the 
■will  of  God  that  such  upright  though  scrupulous  persons, 
should  be  continued  members  of  his  church. 


We  must  live  to  him. 


CHAPTER  XIV. 


and  he  that  regardetli  not  the  day,  to  the  Lord  ho  doth  not  re- 
gard if.  He  that  eateth,  eateth  to  Ihe  Lord,  for  k  he  giveth  God 
thanks  ;  and  he  that  eateth  not,  to  the  Lord  he  eateth  not  and 
giveth  Gi>d  thanks.  ' 

7  For'  none  of  us  liveth  to  himself,  and  no  niaji  dietli  to 
himself. 

8  For  whether  we  live,  we  live  unto  the  Ixjrd  ;  and  whether 
we  die,  we  die  unto  the  Lord :  whether  we  live  therefore  or 
die,  we  are  the  Lord's.  ' 

9  For  ™  to  this  end  (;hrist  both  died,  and  rose,  and  revived 
that  he  might  he  "  Lord  both  of  the  dead  and  living.  ' 

10  But  why  dost  thou  judge  thy  brother?  or  why  dost  thou 
set  at  nought  thy  hrotlier  ?  for'  we  shall  all  stand  before  the 
judgment  seat  of  Christ. 

k  I  Cor.in.'ll 


tcho  lived  and  died  for  us. 


"! "iS-'  '  Cor.6,19  20.    n«1.2.S0.  I  Thc'ss  5.10.   1  Pec. 4  ?.- 


5.  One  jnan  esteemeth  one  day  above  anolher]  Perhaps 
the  word  fiiicpav,  day,  Is  hero  taken  for  time,  festival,  kuA 
Buch  like  :  in  which  sense  it  is  fr.-quentlv  used.  Refprenoe  is 
made  here  to  the  Jewish  instilutions,  ai.d  especially  tlieirfes. 
tivals  :  such  as  the  pasauver,  pentecoat, feast  of  ta/iernai:'es 
new  moons,  jubilee,  &c.  The  converted  Jew  still  thought 
these  of  moral  obhgation  :  the  Gentile  Christian,  not  haviii" 
been  bred  up  In  this  way,  had  no  such  prejudices.  And  as 
those  wlio  were  the  instruments  of  brlngins  lilm  to  the  know- 
ledge  of  God,  gave  him  no  such  Injunctions,  consequently  he 
paid  to  these  no  religious  regard. 

A7iotlier]  The  converted  Gentile,  esteemeth  eren/  day  :  con- 
siders tliat  all  lime  is  the  Lord's;  and  that  eacli  diy  should  be 
devoted  to  the  glory  of  God  :  and  that  those  festivals  are  not 
binding  on  him. 

We  add  here  alike,  and  make  the  text  sav,  what  I  am  sure 
was  never  intended,  viz.  that  there  is  no  distinction  of  days 
not  even  of  the  Sabbath  :  and  that  every  Ctiristian  is  at  liber- 
ty to  consider  even  this  day  to  be  holv  or  not  holy  as  he  han 
pens  to  he  persuaded  in  his  own  mind. 

That  the ^aA/«(M  Is  of  Insting  obligr.tion  may  be  reasonably 
coricluded  from  Its  institution  :  see  the  note  on  Genesis  il  3 
and  from  its  typical  reference.  All  alloxy  that  tlie  Sabbath  is 
a  type  of  that  re«;  m  glory  which  rentnins  for  the  people  of 
Ood.  Now,  all  types  are  intended  to  continue  in  full  force  till 
the  antitype  or  tiling  signified,  take  place  ;  consequently,  the 
Sabbath  will  continue  in  force  till  the  consumination  of  all 
things.  The  word  ali/ce  should  not  be  added ;  nor  is  it  acknow- 
ledged by  any  Ms.  or  ancient  Version. 

Let  every  man  be  fully  persuaded]  With  respect  to  the 
propriety  or  non-propriety  of  keeping  the  above  festivals,  let 
every  man  act  from  the  plenary  conviction  of  his  own  mind  • 
there  is  a  sufficient  latitude  allowed  ;  all  may  oe  fully  satis- 

6.  He  that  regardeth  the  day]  A  beautiful  apilosy  for  to/s- 
Utken  sincerity  .md  injudicious  reformation.  Do  not  con- 
demn the  man  for  what  is  i ml; if- rent  In  itself:  if  he  kppp 
inesejestivats,  Ins  purpose  is  to  honour  God  by  the  religious 
observance  of  them.  On  the  other  hand,  he  who  finds  that 
ne  cannot  observe  them  in  honour  of  (.'od,  not  bellevin>'  that 
J«od  has  enjoined  them  ;  he  does  not  observe  them  at  all  In 
like  manner,  he  that  eateth  any  crei.tiire  of  God.  which  is 
Wholesome  and  proper  for  food,  gives  IhiuU-s  lo  God,  as  the 
au  hor  of  all  good.  And  he  who  cannot  eat  of  all  Indiscrimi- 
nately, but  IS  regulated  by  the  prnrepts  In  the  Mosaic  law  re- 
lative to  clean  and  unclean  nie'ils,  a\s>-,  gives  God  thau/cs 
Both  are  sincere  ;  both  upright  ;  both  act  according  to  their 
light  ;Go,l  accepts  both  ;  and  they  should  bear  with  each  other 

7.  Ao.-e  oj  us  liveth  to  himself]  The  (Jr.-f k  writers  use  the 
phrase  cavj'o  l^n^,  m  signify  acting  according  to  one's  own 
judgment,  following  one's  own  opinion.  Christians  must  act 
in  all  things  according  to  the  m,nd  and  will  of  God.  and  not 


U  For  It  IS  written,  PA?  I  live,  salth  the  Lord,  every  knee 
shall  bow  to  me,  and  every  tongue  shall  confess  to  God 

12  .So  then  1  every  one  of  us  shall  give  account  of  himself  to 

13  Let  us  not,  therefore,  judge  one  another  any  more  •  but 
judge  this  rather,  that '  no  man  put  a  stumbling-block  or  an 
occasion  to  fall  In  his  brother's  way. 

Ill  know,  and  am  porsnaded  by  the  Lord  Jesus,  •  that  there 
1.9  nothing  tuucl.an  of  itself:  but  "to  him  that  esteemeth  any 
thing  to  be  <••  unclean,  to  him  il  is  unclean. 

!•'■>  Hut  if  thy  brother  be  grieved  wUh  thy  meat,  now  walkest 
Ihou  not  -  charitably.  '■  Destroy  not  him  with  thy  meat,  for 
whom  Christ  died. 

16  y  Let  not  then  your  good  be  evil  spoken  of: 

I  I'CmU'l  Tim'I  4  ^ ',  V\-*  ^n'  '  '■"'■'  9.i:<4'  '"-S?.^  Act,  10.13.   Ver.a,a». 
11.  or  li)  .ir>.  1   litn.14     Tit  I   1;».  -t  nr.cominno  — i,  1  I'or  <:  7   10 —v  Gr  common 
wOr  a.cordlniiochari.y.-.,  1  Cor.S.ll.-yCI.  12  17.  '      '  ' 


It  is  a  true  saylngof  Mr.  Uoylen,  on  this  verse ;  the  sup.M-sti- 
tious  are  prone  to  judge ;  and  those  uho  are  not  superati- 
tioiis,  are  prone  to  despise. 

We!^huU  all  stand  bejore  the  judgment  seat  of  Christ]  Why 
should  we  tlipn  jn.lge  and  condemn  each  other?  We  arc  ac- 
countable  lo  God  for  our  conduct,  and  shall  be  judged  at  his 
liar;  and  et  us  cons  dertliat  wliatever  measure  we  mete,  the 
same  shall  be  measnred  unto  us  again. 

12.  f:vp.ry  ovc  of  ns  shall  give  account  of  himself]  We 
shall  not,  at  the  bar  of  G„d,  he  oldigr-d  to  account  for  the  con- 
diictof  eof/i  o/Aer— each  shall  give  account  of  himself:  and 
let  urn  tMke  heed  that  he  be  prepared  lo  give  up  his  accounts 
with  joy.  "^ 

13.  Let  us  not,  therefore,  judge  one  another  any  inore]  Let 
us  abandon  such  rash  conduct;  it  is  dangerous  :  it  is  unchari- 
able  :  .ludgmcnt  belongs  lo  Ihe  U.rd,  and  he  will  condemn 

tliose  only,  who  should  not  be  acquitted 

That  no  man  put  a  stumhling  blocic]  Let  both  the  converted 
^eip  and  Gentile  consider,  that  they  should  labour  to  promote 
each  other's  spiritual  interests  ;  and  not  b<-  a  rnean.-^  of  liiii- 
during  each  other  in  ilieir  Christian  course;  or  of  causing 
them  to  abandon  the  Go.p,  1.  on  which,  and  not  on  questi.wis  oT 
rites  and  ceremome.%  tl,c  s;,lvailon  of  their  souls  depend--. 

14.  I  know,  and  am  persuaded  by  the  Lord  Je.<iu.<<]  \ner 
reasoning  so  long  and  so  much  witli  tliese  contrndlnif  parties 
on  the  subject  of  their  moiual  misunderstanding.s  :' without 
aitpmpt.ng  to  give  any  opinion,  but  merely  to  show  them  the 

oily  and  unchantablenossof  theirconduct;  he  nowexpressns 
hi  yself  fiilly,and  tells  them  tliat  nothing  i.i  unclean  oY itself 
and  that  he  has  the  Inspiration  and  autliority  of  .lesus  (.'hrist 
o  say  so;  for  to  such  an  inspiration  he  must  refer  in  such 
l^A  T'  //",""'..«'«'  am  persuaded  by  the  Lord  Je.ius. 
And  yet,  after  having  given  them  this  d.^clsive  judgment 
through  respect  to  tlie  tender,  inistMk-n  con.scie.u-e  nrw;."k 
b-hevHis  he  iminediatelvHdds.  Put  lohin,  ,h„t  esteemeth  any 
thing  to  he  unc'eon.  to  htm  u  ,«  unc'eun  ;  becaiist>  If  he  a-t 
conrrdry  to  his  conscience,  he  must  necessarily  contract 
guilt ;  for  he  who  acts  in  opposition  lo  his  consrience  in  one 
li'in^),  "^?l  ^'^  ''  '5  at'oth'-J-;  and  thus  even  the  plain  dcdara. 
tio'isoi yhe  word  of  God  may  be  set  aside  on  tliincs  of  the 
utmo.-=t  importance,  as  well  as  the  erroneous,  thoueh  well 
inientioned  dictal's  of  his  conscience,  on  matters  which  he 
makes  of  the  last  consequence;  thougli,  others,  who  are  bet- 
ter Lnight,  know  them  to  be  ijirf,ye,e,ir 

It  IS  dangerous  to  trife  with  conscience,  even  when  errove. 
ous  ,•  It  slionld  be  borne  with  and  instructed  ;  it  must  be  won 
over,  not  ^;X:e7(  by  storm.  Its  feelings  should  be  resn.>cted 
because  they  ever  refer  to  God,  and  have  their  foundation  in 
his  fear.  He  who  sins  against  his  conscience  in  things  which 
every  one  else  knows  to  be  indinTerent.  will  socm  do  it  In  those 
I  things  1.1  which  his  s.ilvatjon  Is  most  Intimately  concerned 
!  It  IS  a  great  ble.ssing  to  hive  a  well-informed  conscience-  it 


follow  their  own  wills."  The  -mosile  seems  to  in  I  i  mate" '(bat";  n  i  !i  '-f  hlfr'^L^'T'"^  ^".  ^'7^  "  ''^Hi  "formed  conscience  ;  i 
4U  the  above  cases,  each  innst^ndeavo  i"  to  ^C^o^ri^^^^^^^  scien^els  i^fii  ;;;;,^»  fr/.T  '^""'^'''-"'^e.  and  evena  ^orecin- 
he  IS  accountable  to  him  alone  for  his  conduct  in  these  inriif  I        r    r^  /I     ?      t  -^  I'etter  tliau  none. 

ferent  |i„ngs.  God  Is  our  .Master  we  ,m  st  a-e  "o  A  T •  ^s  we  JrL  '^  '^^  ,  "•'**'■ '"  ^'•'««<')  'f  he  think  that  thou  dost 
live  iinder  his  „otice,and  by  his'b.nmry'rand'when  we  cea^e    '"^"^'  f;:!':!,?;!  '".fl'-'r.^'^^I^if.'.^^''™'^''-''^  "'  ^"^  """duct ; 


live  under  his  notice,  and  by  his  b.iuntv  ;  and  when  we  cease 
to  live  among  men,  we  are  still  in  his  hiind.  Therefore,  what 
we  do,  or  wh.it  we  leave  undone,  should  be  in  reference  to 
that  eternity  which  is  ever  at  hand. 

9.  Christ  both  died  and  rose]  That  we  are  not  our  own 
but  are  the  Lord's  both  iij  life  and  death,  is  evid-nl  from  this' 
that  Christ  lived  and  died,  and  rose  ag-.in,  t)wt  he  might  be  the 
LMrd  of  the  dead  and  the  living;  for  his  power  extends 
equally  over  both  woild.s  :  separate  as  well  as  emhodied  sni. 
««s,  are  under  his  authority  ;  and  he  it  is  who  is  to  raise  even 
Uledead  to  hfe;  and  thus  all,  throughout  eternity,  shall  live 
vmder  his  dominion. 

t.M'"iu'^- -"®*^  *"'  '""^^'''  °^d  rose,  is  wanting  in  several  repu- 
raoie  !«».>.  and  certainly  is  not  necessary  to  the  text.  Grles- 
/■virf'""'^''  '^^  words  and  re  :ds  ancdu^^t  tu,  c;nr:v,  died  and 
V^.  <'',K    ^^'"';''  P>'>(essoc  imte  says  lectw  indulut  genui- 

yU    ri'^'y^ading  ,s  Indisputably  genuine." 
of  the  Mt.^'t'?'""  """'}  '-''"■isti'an  Jew.  obsei-vlng  the  rites 
GeitiU^l^^^''"-  J'"^^^'  '^^ondf'""  "'.'/  Aro//,er   Christian 

(Jr  inh^J'  ^r.J  "".'  """''  *^""^"'f  t"'"'«l  by  this  law? 
Ch?rst  an^Jew/,h  ?"'  ,^'h'istian  Gentile,  set  at   nought  thy  I 
eard  beca.isrh.  H*"""'^^'  '^  "" '»^  ^^''•'^  unworthy  of  thy  re- 
Wfr^  from^L    f  ""V^^  ^^^'^"^  that  the  Goipel  ha^  set 
ttin^ree  from  the  ntes  and  ceremonies  of  the  law  1  I 


°'  ,,  V  * '    M"  ■  "^^i  oi,iiiiun.-u  111  Lliy  COIIUUCI  ; 

Now  walkes'  thou  not  charitably]  Kara  a,  aTr^i.,  according 
to  love;  for  love  workelh  no  ill  to  his  veighhour  :  hiii  by  thy 
eatina  some  particular  kind  of  meat,  on  which  neither  thy 
iije,  nor  well-being  d»peiid ;  thou  workest  ill  to  him  by 
grieving  and  distressing  his  mind;  and  therefore  thou  break- 
est  the  law  oj  Gud  in  reference  lo  him,  while  pretending  titat 
tliyUiristian  liberty  raises  Ihee  above  his  scruple.^. 

Destroy  not  him  with  thy  meal  for  whom.  Christ  died]  This 
puts  the  uncharitable  conduct  of  the  pereoii  In  question  in  the 
strongest  light :  because  it  supposes  that  the  weak  brother 
may  be  so  srw  wVerf  as  to  fall  and  perish  finally;  even  the 
man  for  whom  Christ  died.  To  Injure  a  man  in  his  circum- 
stances IS  bad  ;  to  injure  him  in  his  person  Is  worse;  to  injure 
hiin  in  his  reputation  Is  still  worse  ;  and  to  injure  hie  soul  \a 
worst  of  all.  No  wickednes.s,  no  malice,  can  go  farther  than  to 
injure  and  destioy  the  soul ;  thy  uncharitable  conduct  may  pro. 
ceed  thus  far ;  therefore  thou  art  highly  criminal  before  God. 
from  this  verse  w?  learn  that  a  vian  for  whom  Christ  died 
"i'»y  perish,  or  have  his  soul  destroyed;  and  destroyed  with 
such  a  rfei/fuol;o/ias  implies  perdition.  The  original  isvery 
emphatic,  /i/j— {wii/ii'  an  Wvc,  vircp  ov  X/jt^'js  ancdavc,  Christ 
died  in  his  stead;  do  not  destroy  his  soul.  The  sacrificial 
death  is  as  strongly  expressed  as  it  can  be  ;  and  there  is  no 
word  in  the  New  Testament  that  more  forcibly  implies  ettr- 


\^e  must  be  careful  not  to  do 


ROMANS. 


what  our  conscience  disallows 


17  » For,  the  k  ingdom  of  God  is  not  meat  and  drink ;  but  right- 
eousness, and  peace,  and  joy  in  tlie  Holy  Gliosi. 

18  For,  he  that  in  these  things  serveth  Christ  '^  is  acceptable 
to  God,  and  approved  of  aiea. 

19  bLet  us  tlierefore  follow  after  the  thifigs  which  make  for 
peace,  and  thini^s  wherewith  °one  m;iy  edij'y  anutlier. 

20  "1  For  meat,  ih^troy  not  the  work  of  <iod.  '  All  things  indped 
are  pure;  f  but  il  isevW  for  that  man  who  eatoth  with  offence. 

xlCorS  S— aaror8  21.  -bPsaM.H.  Chap  12.1 -.-c  Chai).l5  2.  ICor.U.ir; 
IThes».5.11.—d  Ver. 15.— e  MuJt, 15.11.  Acts  ;0.I5.   Vcr  H    Til. 1,15. 

nal  ruin,  than  the  verb  airoAXwo),  from  which  is  derived  the 
most  significant  name  of  the  Devil,  h  A.rjXXutui',  the  DfiSTROY- 
SR,  the  great  universal  murderer  of  souls. 

16.  Let  not  then  your  good  he  evil  spoken  of]  Do  not  make 
such  a  use  of  your  Christian  Hherty  as  to  subject  the  Gospel. 
itself  to  reproacli.  Whatsoever  you  do,  do  it  in  such  a  ma'i. 
ner,  spirit,  and  time,  as  to  make  it  productive  of  the  greatr'sl 
possible  good.  There  are  many  who  have  such  an  unhappy 
method  of  doing  their  good  acts,  as  not  only  to  do  little  or  no 
good  by  them,  but  a  great  deal  of  evil,  it  requires  much  pni- 
dence  and  w  itchfulness  to  find  out  the  proper  time  of  per- 
forming evn  a  go.>d  action. 

17.  f  br  thi"  kingdom  0/ God]  That  holy  religion  which  God 
has  sent  from  heaven,  and  which  he  inli-nds  to  make  the  in- 
strument of  establishing  a  counter  part  of  the  kingdom  of 
glory  among  men  :  se?  on  Matt.  iii.  2. 

Is  not  meat  and  drink]  It  consists  not  in  these  outward 
and  indifl'erent  things.  It  neither  particularly  enjoins,  nor 
particularly  _/or6/(7s  su:h. 

Bvt  righteousness]  Pardon  of  sin,  and  holiness  of  heart 
and  life. 

And  pence]  In  the  soul,  from  a  sense  of  God's  mercy; 
peace  regulating,  ruling,  and  harmoniziig  th"  heart. 

And  joij  in  the  Ho'y  Ghost]  Solid,  spiritual  happiness ;  a 
joy  whii'h  springs  from  a  clear  sense  of  God's  morcy;  the 
love  of  God  being  shed  abroad  in  the  heart  by  the  Hoh/ Ghost. 
In  a  word,  it  is  a  liappiness  hrouglil  into  the  soul  by  the  Hol^ 
Spirit,  and  innintained  tliere  by  the  same  influence.  This  is 
a  genuino  count 'rpart  of  he.jven  ;  righfeousaeH's  \v.\.\i'^\\\.%\r\, 
PEACE  without  inward  disturbance,  jov  witVout  any  kind  of 
viental  agony,  or  distressing  fenr.  f^ee  the  note  on  Matt, 
iii.  2. 

18.  For  he  that  in  these  things]  The  man  whether  Jew  or 
Gentile,  who  in  these  things,  righteousness,  peace,  and  joy  in 
the  Holy  Ghost,  servetli  Christ,  acts  according  to  his  doi;trine, 
is  acceptable  to  God,  for  he  has  not  only  the  form  of  godli- 
ness in  thus  serving  Christ,  but  he  ha«  tlie  power,  the  very 
spirit  and  essence'cf  it,  i)i  having  righteou.«n''ss,  and  peace, 
and  joy  in  the  Holy  Ghost;  and  therefore  the  whole  frame  of 
his  mind,  as  well  as  his  acts,  must  be  acceptable  to  God. — 
And  approvid  of  meii ;  for  although  religion  may  be  pei'se- 
cuted,  yet  the  righteoos  man,  who  is  continua'ly  labouring  for 
the  public  good,  will  bi  generally  esteemed,  "fhis  was  a  very 
common  form  of  speech  aiaong  the  Jews;  thit  he  irho  iras  a 
conscientious  observer  of  the  law,  tens  pleasing  to  God  and 
approved  of  men.—Se?  several  examples  in  Scliotttgen. 

19.  Let  us  therefore  follow]  Far  from  contend  ng  about 
meats,  drinks,  and  festival  times,  in  which  it  is  not  likely 
that  the  Jews  and  Gentiles  will  soon  agree;  let  us  endeavour 
to  the  utmost  of  our  povi'er,  to  promote  peace  and  unanimity, 
that  we  may  he  mstrumenlal  in  edifying  each  other;  in  pro- 
moting religious  knowledge  and  piety,  instead  of  being  stum- 
bling blocks  ill  each  other's  way. 

26  For  meat,  destroy  not  the  work  of  God]  Do  not  hinder 
the  progress  of  the  Gospel,  either  in  "your  own  souls,  or  in 
those  ofothers,  by  contending  about  lawful  or  unlawful  meats. 
And  do  not  destroy  the  soul  of  thy  ("hrisiian  brother,  ver.  15. 
by  offending  him  so  as  to  induce  him  to  apos'atize. 

AH  things  indeed  are  pure]  This  is  a  r"pelition  of  the  sen- 
timent delivered,  ver.  14.  in  diflferent  words.  Nothing  that  is 
proper  for  aliment,  is  unlainful  to  be  eaten  :  bnt  it  is  evil  for 
that  man  who  ealeth  leitU  offence;  the  man  who  ei'her  eats 
contrai-y  to  his  own  conscience,  or  so  as  to  grieve  and  stumble 
another,  does  an  evil  act ;  and  however  laioful  tlie  thing  may 
be  in  itself,  his  conduct  does  not  please  God. 

21.  It  is  good  neitlie.r  to  eat  flesh,  &c.]  The  spirit  and  self- 
denying  principles  of  the  Gospi'l  teach  us,  that  we  slimild  not 
only  avoid  every  thing  in  eating  or  drinking  which  maybe  an 
occasion  of  offence  or  apostacy  to  our  brethren,  but  even  to 
lay  down  our  lives  for  them,  should  it  be  necessary. 

Whereby  thy  brother  stumhleth]  Flp.'ffir.  frii,  from  irpo?, 
against,  and  Konno,  to  strike,  to  hit  the  foot  against  a  slone 
in  walking,  so  as  to  halt,  and  be  impeded  in  one's  journey. 
It  here  means  spiritually,  any  thing  by  which  a  man  is  so 
perplexed  in  his  mind,  as  to  be  prevented  from  making  due 
progress  in  the  divine  life.  Any  thing  by  which  he  is  caused 
to  halt,  to  be  indecisive,  and  undetermined  ;  and  under  such 
an  influence  no  man  has  ever  yet  grown  in  grace,  and  in  the 
knowledge  of  Jesus  Christ. 

Or  is  offended]  H  o-^axJaXiffrai,  from  OKavSaXnv,  a  stum- 
bling block ;  anything  by  which  a  person  is  caused  to _/V/(^, 
especially  into  a  snare,  trap,  or  gin.  Originally  the  word 
signified  the  piece  of  wood,  or  key  in  a  trap,  which  being 
trodden  on,  caused  the  animal  to  fall  into  a  pit,  or  the  trap  to 
close  upon  him.  In  the  New  Testament  it  generally  refers  to 
total  apostacy  from  the  Christian  religion,  and  this  appears 
te  be  its  meaning  in  this  place. 
82 


21  It  is  good  neither  to  eat  ^  flesh,  nor  to  drink  wine,  nor  any 
thing  wnereby  thy  brother  stumbleth,  or  is  offended,  or  i« 
m.-id'""  weak. 

22  Hast  thou  faith  1  have  it  to  thyself  before  God.  h  Happr 
is  he  that  coiideiniieth  not  himself  in  that  thing  which  he  al- 
lowelh. 

23  And  he  that  ■  doubteth  is  damned  if  he  eat,  because  he  eat- 
eth  not  of  faith  :  for  ^  whatsoever  is  not  of  faith  is  sin. 

Or,  discerneth  and  ptjtietb 


Or  is  made  weak.]  H  anBzvci,  from  a,  negative, nwA  adcvos, 
strength,  without  me ntil  vigour  ;  witlioiit  power  sutficiently 
todis!inguisli  between  right  and  wrong,  good  and  evil,  lawful 
and  unlawful.  To  get  u.ider  the  dominion  of  an  erroneous 
conscience,  so  ng  to  judge  tliat  to  be  evil  or  unlawful  which  is 
not  .90.  The  two  last  temis  are  omitt.^d  by  two  excellent  MSS. 
(the  Codex  Alexandrinus  and  the  Codex  Ephraim,)  by  the 
Si/riac  of  Erpen,  the  Coptic  and  the  jEthiopic,  and  by  some 
of  the  primitive  fathers.  It  is  very  likely  ttiat  they  were 
added  by  some  early  h:ind  by  way  of  illustration.  Griesbach 
has  left  them  in  the  text  with  a  note  of  doubtfulness. 

22  Hast  thou  faith]  The  term  faith  seems  to  signify,  in 
this  place,  a  full  persuasion  in  a  man's  mind  that  he  ia 
right,  that  what  he  does  is  lawful,  and  has  the  approbation 
of  God  and  his  conscience.  Dr.  Taylor  has  a  judicious  note 
on  this  passage.  "  There  is  no  necessity,"  says  he,  "  for  read- 
ing the  first  clause  intcrrogalirely ;  and  it  seems  to  be  more 
agreeable  to  tlie  structure  of  the  Greek,  to  render  it,  thou  hast 
fnilh  ;  as  if  he  had  said,  '  1  own  thou  hast  a  right  persuasion.' 
Farther,  there  is  an  atindiplosis  in  ^xcti,  and  cx^,  the  first 
simply  signifies  thou  hast,  the  latter,  holdfast.  Thou  hast 
a  right  persuasion  concerning  tliy  Christian  liberty;  and  I 
advis?  thee  to  hold  that  persuasion  steadfastly,  with  respect 
to  tliys  If,  in  the  siglit  of  God.  Ex'<J,  have,  has  frequently  this 
euphatical  sign.ticatioii.     See  Matt.  xxv.  29,"&c. 

Iliippy  is  he  thj.t  condemneth  not,  &c.]  That  man  only  can 
enjoy  peace  of  conscience  who  acts  according  to  the  full  per- 
suus'on  wh'ch  God  h;is  given  him  of  the  lawfulness  of  his 
co^iduct :  wher'^as,  he  must  he  miserable  who  allows  himself 
in  the  pr  ictice  of  any  thing  for  which  his  conscience  upbraids 
ami  ae^us-'s  him.  This  is  a  most  excellent  maxim, and  every 
geruiine  Christian  should  he  careful  to  try  every  part  of  his 
conduct  by  it.  If  a  man  have  not  peace  in  his  own  bosom,  he 
cannot  be  happy ;  and  no  man  can  have  peace  who  sins 
against  his  conscience.  If  a  man's  passions  or  appetite  allow 
or  instigate  him  to  a  particular  thing,  let  him  take  good  heed 
that  hisconscience  approve  what  his  passions  allow  ;  and  that 
he  live  not  the  subject  of  continual  self-condemnation  and 
reproach.  Even  the  man  who  had  the  too  scrupulous  con- 
science, had  better,  in  such  matters  as  are  in  question,  obey 
its  erroneous  dictates,  than  violate  this  moral  feeling,  and 
live  o:i!y  to  condemn  the  actions  he  is  constantly  performing. 

23.  And  he  that  doubteth]  This  verse  is  a  necessary  part  of 
the  precedi:'g,  and  should  he  read  tlius.  Btil  he  that  doubteth 
is  condemned  if  he  eat,  Ijeeause  he  eateth  not  of  faith.  The 
meaning  is  sufficiently  plain.  He  that  feeds  on  any  kind  of 
meats  prohibited  by  the  Mosaic  law,  with  the  persuasion  in 
his  mind  that  he  may  be  wrong  in  so  doing,  is  condemned  by 
his  conscience  for  doing  that  which  he  has  reason  to  think 
God  has  forbidden 

For  whatsoever  is  7iot  of  faith  is  sin]  Whatever  he  does, 
witliout  a  full  per.'iiiasion  of  its  lawfulness,  (see  ver.  22.)  is 
to  him  sin,  for  he  does  it  under  a  conviction  that  he  may  be 
wrong  in  so  doing.  Therefore,  if  he  make  a  distinction  in 
his  own  conscience  between  different  kinds  of  meats,  and  yet 
eats  of  all  indifferently,  he  is  a  sinner  before  God  ;  because 
lie  eats  either  through  false  shame,  base  compliance,  or  an 
unbridled  appetite;  and  any  of  these  is,  in  itself,  a  sin 
against  the  sincerity,  ingenuousness,  and  self-denying  princi- 
ples of  tlie  Gospel  of  Christ. 

Some  think  that  these  words  have  a  more  extensive  signifl- 
cation,  and  that  they  apply  to  all  who  have  not  true  religion 
and  faith  in  our  Lord  Jesus  Christ;  every  work  of  such 
persons  being  sinful  in  the  sightof  a  holy  God,  because  it  does 
not  proceed  from  a  pure  motive.  On  this  ground  our  church 
says, /lrZ:c.  xiii.  "Works  done  before  the  grace  of  Christ, 
and  tlie  inspiration  of  his  >'pirit,  are  not  pleasant  to  God,  for- 
asmucl)  as  they  are  not  of  faith  in  .Jesus  Christ;  yea,  for  that 
they  are  not  done  as  God  hath  willed  and  commanded  them 
to  be  done,  we  doubt  not  but  they  have  the  nature  of  sin." 
To  this  we  may  add,  tliat  witliout  faith  it  is  impossible  to 
please  God  ;  every  thing  is  wrong  where  this  principle  is 
wanting. 

There  are  few  readers  who  have  not  remarked  that  the  three 
last  verses  of  this  epistle,  (chap.  xvi.  25,  26,  27.)  appear  to 
stand  in  their  present  place  without  any  obvious  connexion  ; 
and  apparently  after  the  epistle  is  concluded.  And  it  is  well 
known  to  critics,  that  two  MSS.  in  uncial  letters,  the  Cod.  A. 
and  1.  with  upwards  of  100  others,  together  with  the  Sclavo- 
nic, thp  latter  Syrian:  and  Arabic,  add  those  verses  at  the  end 
of  the  14th  chapter.  The  transposition  is  acknowledged  bv 
Ci/iil,  Chrysostom,  Theodoret,  (Ecumenius,  Theophylacl, 
Theodulus,  Damascenu.%  and  Tertullian,  see  Wetstein. 
Griesbach  inserts  them  at  the  end  of  this  chapter  as  their 
proper  place;  and  most  learned  men  approve  of  this  transpo- 
sition. It  may  be  necessary  to  repeat  the  words  here,  that  tho 
reader  may  see  with  what  propriety  they  connect  with  tha 


T%e  strong  should  hear 


CHAPTER  XV. 


thn  infirmities  qf  the  weak. 


subject  which  terniinatPs  Ihe  fnnrt''pnth  chnpter  as  it  now 
BtaildR.    Chap.  xiv.  ver.  23,    Aiid  he  tluit  rlonlitcth  is  conilemn-  \ 
ed  if  he  eat,  hefnuse  he  ealelh  7iot  of  faith ;  for  whatsoever  ' 
is  not  of  fnilh  is  sin.  i 

Chap.  \v\.  ver.  25.     Now  to  him  Ihnt  it  of  power  to  stahtish  ' 
you    acrordixi;  to  my  Gospel,  nrid  tliP  preaching  of  Jesus 
Christ,  (acrurili II ;  to  the  rerelatiori  of  the  mystery  which  was 
kept  arcrel  since  the  wor!d  he^nn. 

2(5.  But  now  is  made  manifest,  and  hy  the  scripttires  of  the 
prophets,  according  to  the  coinma^niment  of  the  everlast- 
ing God,  -made  known  to  all  nations  for  the  obedience  of 
faith ;)  ! 

27.  To  God  only  wise  be  glory  through  Jesus  Christ  for  '. 


ever.     Amen.     Chap.  xv.  1.     IV?  then,  that  are  strong  ought 
to  lie'ir  the  infinnilres  of  the  weak,  &c. 

These  words  certainly  connect  better  with  the  close  of  tM 
I4fh  chapter,  and  the  heainiiing  of  tlie  loth,  than  tliey  do  with 
ttie  conchision  of  the  ISth,  where  tliey  are  now  generally 
found:  but.  I  s!ia!l  defer  my  observations  upon  them  till  I 
conie  to  that  p'ace,  with  only  this  remark,  that  the  stahlishing 
mentioned  chap,  xvi  ver.  25.  corresponds  well  with  thedoubt- 
ing,  chap.  xlv.  ver.  2.3.  and  indeed  the  whole  matter  of  these 
ve-ses  agrees  so  well  with  the  subject  so  largely  handled  in 
the  pceceduic  chapter,  that  there  can  be  very  little  donbt  of 
their  being  in  tlieii"  proper  pljce.  if  joined  to'  the  end  of  this 
chapter,  as  they  are  in  the  preceding  MSt?.  and  Versions. 


CHi^PTER  XV. 

2^e  strong  should  bear  the  infirmities  of  the  weak,  and  each  strit>e  to  please,  not  himself,  but  his  neighbour,  after  the  ex- 
ample of  Christ,  1—3.  Wliat-'soever  was  written  in  old  /j7;(»w,  wa.i  written  for  our  learning,  4.  VVe  should  be  of  one 
mind,  that  we  might,  with  one  month,  glorify  God,  5,  6.  lie  should  accept  each  other  as  Christ  has  accepted  us,  7. 
Scriptural  proofs  thit  Jesus  Christ  was  not  only  the  Minisier  of  the  circumcision,  hat  CTne  a!si,  for  the  satrution  of  the 
Gentiles,  8—12.  The  God  of  hope  can  fill  us  with  all  peace  and  Joy  in  helieving,  1.3.  Character  of  the  church  at  Rome, 
14.  'J'he  reason  why  the  apostle  wrote  so  ho'dly  to  the  church  in  that  city — what  God  had  wrought  by  him,  and  what  he 
purposed  lo  do,  1.5—24.  lie  'e.''v  Iheni  of  his  intended  journey  to  Jerusulen,  with  a  contribution  to  the  poor  saints — a 
sketch  oflhis  journey,  25—29.    He  commends  himself  to  their  prayers,  30—33.  (.\.  >I.  cir.  4062.  A.  D.  cir.  58.  An.  Olynip. 


cir.  CCIX  2.  A.  IJ.  C.  cir.  811.] 

E  "  tlien  that  are  strong  ongl\t  to  bear  the  b  inflrmitiea  of 


w 


the  weak,  and  not  to  please  ourselves. 
2  '  Let  every  one  of  us  please  his  neighbour  for  his  good  to 
••edification.' 


6  That  ye  may,  k  with  one  mind  and  one  mouth,  glorify  God, 
even  the  Father  of  our  Lord  .Jesns  Christ. 

7  Wherefore  '  receive  ye  one  another,  "  as  Christ  al.so  re- 
ceived us  to  the  glory  of  God. 


3  *  For,  even  Christ  pleased  nothimse'f;  but,  as  it  is  written,  !  8  Now  1  say  that"  .legiis  Christ  was  a  minister  of  the  circtim- 
f  The  reproaches  of  thera  that  reproached  thee  fell  on  me.        :  cision  for  the  trutli  of  God,  "  to  confirm  the  promises  made 

4  For, '  what-o^'ver  things  were  written  aforetime  were  writ-    unto  the  Oithers  : 

ten  for  our  learnin?  ;  that  we,  through  patience  and  comfort  ,    9  And  P  that  the  Gentiles  might  glorify  God  for  his  mercy  ; 
of  the  scriptures,  might  have  hope.  as  it  is  written,  i  For  this  cause  I  will  confess  to  thee  atnoiig 

5  i>  Now,  the  God  of  patience  and  consolation  grant  yon  to  be    the  Gentiles,  and  .sing  tmfo  thy  name. 

like-minded  one  towards  another  ■  according  to  Christ  Jesus :      10  And  again  he  saith,  '  Rejoice  ye  Gentiles,  with  his  people. 

»  Oal.fi.  I  -brh  14  l.-c  1  Cor  0.19,  ??.&  in.'>4,.t>.t  \3  \  Phil."  4,  5  — d  nh  14.  I  i  Or  of'tr  Ilio  evat„nle  of -k  .^cla  4.>"4.:«.-l  r-h.l4  l,:).-mfh  5 '!.-n  MiUI  ir,. 
19.— •  Mail  36. '3.  John  r.  .SO  t  fi  3S -f  P.i«  «l  9.-S  Ch  4.23,  2J.  I  Cor.?.9,  lO.Sc  10.  34.  .lohn  1  II  Aols  ( -S, 'Jl  *  13  46._o  Ch.  3.3.  2  Cor.l.ai.-p  John  10  16.  ChA 
11.  2  Tim  3.16,17.— h  Ch.lJ.in.    I  Cor. I  10    Phil. 3  16,  '  23.— q  Psa".-.49. -r  neii.K  4.3. 


NOTE<.— V"rse  1.  VVe  the>i,  thai  are  .string]  The  s^nse  of 
this  verse  is  supposed  to  he  the  followiiiir.  *Vp,  Gentih-  Chr's- 
tians,  who  perfectly  unilei-siand  the  na'nre  of  nnr  Gospel 
libeity,  not  only  lawfully  in  ly,  hut  ar-;  bound  in  duty  to  hear 
any  inconveniences  that  may  arise  from  the  scruples  of  the 
weaker  brethren,  and  to  ease  their  consciences  by  prudently 
abstaining  from  such  indifferent  things  as  mayod'end  and 
trouble  them;  ami  not  lake  advantiffe  from  our  superior 
Jtnnwledge  to  mak"tliem  submit  loour  judg  oent. 

2.  Let  every  one  of  us  please  his  feighhonr]  For  it  should 
be  a  niHxim  with  eacli  of  iis  to  do  all  in  our  power  to  please 
our  brethren  ;  and  especially  in  those  thinirs  in  which  Ih^ir 
spiritual  edification  is  conceroed.  Though  we  should  not 
indulge  men  in  mere  whims  and  caprices,  yet  we  should  bear 
with  their  ig  loranc"  and  theirweaknes^  ;  knowiog  ih  !t  others 
had  mucli  to  b'^arwlth  f'om  iis  b"forp  we  came  to  our  present 
advanced  state  of  religious  knowledge. 

3.  For.evru  Christ  pleased  vol  himief^  Christ  never  acted 
as  one  who  soiiglit  his  uirn  ease  or  profi' ;  he  not  only  bori5 
with  th'>  weakness,  but  with  the  insults  of  h'S  creatures;  as 
it  is  written  in  Psalm  l.tix.  9.  77ie  reproaches  of  them  that 
reproached  lliee  fell  uptri  me.  1  nof  only  bore  their  insu!t.«, 
but  bore  the  punishinent  due  to  them  f-^r  their  vicious  and 
abominable  conduct.  That  this  Psahn  refers  to  the  Messiah 
and  his  siifTerings  for  mankind,  is  evident,  not  only  from  the 

Ziiot'itioii  here,  but  al.<;o  fro  o  .lohn  xix.  2^,  29.  when  our 
ord's  receiving  the  vinegar  during  his  expiatory  suiVerliie,  's 
said  lo  he  a  fuKilline  of  the  ^=crip'ure.  viz.  o'  verse  22.  of  rh.is 
very  I'saln  :  and  his  cleansiue  the  lemplo,  .loha  ii.  15 — 17.  is 
said  to  b"  a  fulrtlineut  of  vei-se  0.  Pnr  the  seal  of  tin/  house 
hath  eaten  me  up,  the  former  p;\rt  of  which  veree  tlie  aposti' 
quotes  here 

4.  fhr,  whnisoerer  things  were  wrillen  aforetime]  This  re- 
fers not  onlv  to  the  quotat'on  fro  n  t'ie69t'i  P-salni.  but  to  all 
the  O'd  Testament  scriplur°s;  for  it  can  be  to  noother  scr'p- 
tures  that  tlie  apostle  alludes  And  from  wh.tt  he  says  here 
of  them,  we  learn  Ih.il  God  had  not  •ntetHl<'d  them  merely  for 
those  eenerations  in  whirlithey  wp'e  |lr.<!t  di'l^vered  :  but  for 
the  instruction  of  all  the  suL'.ceeding  sfonora'ions  of  mankind. 
TViat  we  through  palie'ice  and  com'nrt  n''  the  Scriptures : 
That  we  through  those  re  "arkabh-  exmopl^s  of  p  'Hence  ex- 
hibited hv  th»  s.iints  a'ld  foil  iwers  of  'Jod,  w'>ose  h-stoi  y  is 
given  in  t''Ose  Scriptures  ;  and  the  co'u/nrl  which  they  de- 
rived from  God,  in  their  patient  endurance  of  suflTTines, 
brought  upon  them  through  their  faitliful  attachment  to  truth 
and  rigliteousness,  might  hare  hope;  that  we  shsll  be  up- 
held and  blessed  as  they  we'  e  ;  and  our  silverings  become 
the  means  of  our  greater  advances  in  faith  and  holiness; 
and  consequently  our  hope  of  eternal  glory  be  the  more  con-  , 
^rmed.      Some   think  that  the  word  vipifXriTif,  which  we 

translate  comfort,  sliouM  be  rendered  exhortation  ;  but  th^-re 
is  certainly  no  need  here  to  leave  the  usual  acceptation  of  the 
term,  as  the  word  comfort  makes  a  regular  and  consis  ent 
sense  with  the  r-st  of  the  verse. 

5.  Now,  the   God  of  patience  and  cn-tniation]    May  that 
God  who  endued  them  wUh  patience,  and  save  th'm  the  con- 
eolation  that  supported  them  in  all  their  trials  and  afflictions ;  ! 
graiit  ymi  to  be  like-minded,  give  you  the  same  mode  of  tliink- 1 


ins,  aid  the  same  power  of  acting  towards  each  other,  accorrf- 
ing  to  Tie  example  of  Christ. 

6.  That  ye,  .lews  and  Gentiles,  with  one  7rifnd]  ^^linking 
the  same  things,  and  bearing  with  each  other  after  the  exani- 
ple  of  Christ;  andonc  mouth,  inallyourri-li:rious  assemblies, 
wihouf  jarring  or  contentions:  glorify  God,  for  calling  you 
into.suoii  a  state  of  salvation,  ai^d  showing  liimself  to  ho  your 
loving,  compassionate  Father,  as  he  is  the  Fatlter  of  our  Lord 
Jes'is  Christ. 

It  is  very  li'j'-ly  that  the  aposC.e  refers  hereto  religions  act.t 
in  public  worship,  which  migtif  have  been  greatly  interrupt- 
ed by  the  d'ssensinns  between  the  coiverted  .lews  and  the 
conve-ted  Gentiles  :  these  dilTerences  he  labours  to  compose  ; 
and  after  having  done  all  Iriat  was  necessary  in  the  way  of  Ln- 
sfrucl'on  and  exhoitat'on.  he  now  pours  out  his  soul  to  God, 
who  alone  could  rul"  and  nnnaje  the  heart  ;  that  lie  wniilii 
enable  i!>ein  to  think  Ih"  same  t!ungs.  to  he  of  the  same  judg- 
ment, and  Ihut  all  feeling  their  obl'gation  to  him,  they  might 
join  in  the  sweetest  harinonv  in  every  act  of  religious  wor- 
ship. 

7.  Wherefore,  receive  ye  one  another]  XlptaXauffavta^e, 
have  th"  most  n/Teclionale  regard  for  each  other;  and  ac- 
knowledge each  other  as  the  servants  and  children  of  God 
Almighty. 

As  Christ  also  received  us]  KaO  ,;;  kui  h  Xnterni  rrpocre\a- 
IJ  r  npii-  In  'he  same  inanner,  and  with  the  Fame  cordial 
afTeclio'i  as  Christ  has  irrclred  us  into  communion  with  him- 
self:  and  has  made  us  p:irlakPi-sof  such  inestinablc  blessings, 
cond»sc"nding  lo  be  present  in  all  our  as.'-e-i.blies.  And  as 
C'lrist  has  receired  us  l'>iis  to  the  glory  of  God  ;  so  should  we, 
Jews  and  Gentles,  cordially  receire  each  ether,  that  God's 
glory  may  be  promoted  by  our  harmony  and  brotherly  lore. 

R  Jems  Christ  was  a  minister  of  the  rircu7ncision]  To 
show  tlie  Gentil  s  the  propriety  of  hearing  with  the  scrupu- 
lous J>"vs,  h"  shows  them  here,  that  they  were  under  Ihc 
gre:itest  obliintlo'is  to  this  people  :  to  whom',  in  the  days  of  his 
flesh,  .Tesus  Christ  conllned  his  ininistry;  giving  the  world  to 
see,  that  he  nllowd  the  claim  of  the  .lews  as  hiving  the  first 
right  to  t'le  hl-ssings  of  the  Gospel.  -And  he  coofiried  his 
miniclry  thos  (o  the  Jews,  to  confirm  the  t-.-n/h  nf  God,  con- 
tained in  the  promise.!)  inad<"  unto  the  pnfrinrrhs  ;  for  God  had 
d-«-1.iii'd  that  thus  it  should  h'' ;  and  .lesns  Christ,  by  coming 
according  to  the  promise,  has  fuUllled  this  truth,  by  making 
good  the  promises:  therefore,  salvation  is  of  the  .fews,  as  a 
kind  of  right,  conveyed  tolliem  through  the  promises  made 
lo  I'leir  fathers.  But  this  sulvat'on  was  not  exclusively  de- 
signed tnr  the  Jewish  people  ;  as  God  by  his  prophets  had  re- 
peatedly declared. 

9.  And  that  the  Gentiles  might  glorify  God  for  his  wi«rcy] 
As  the  .lews  were  to  irlorify  God  for  his  truth  ;  so  the  Gentiles 
were  to  glorify  God  for  his  mercy.  The  Jews  received  the 
hli'ssing--  of  the  Gospel  liy  right  of  promise  ;  which  promise 
God  bnd  most  pumtoally  and  circumstantially/uZ/i/'e'/.  The 
Gentiles  had  rece"v<»d  the  same  Gospel,  as  an  effect  of  God's 
mere  merry,  having  no  right,  in  consequence  of  any  promise 
orengaaement  made  witii  any  of  their  ancestors;  though  they 
were  originally  included  in  tlie  covenant  madewith  Abraham  • 
and  the  prophete  had  repeatedly  declared  that  they  should  be 


83 


High  character  of  the 


ROMANS. 


church  at  Rome, 


11  And  again,  •  Praise  the  Lord,  all  ye  Gentiles;  and  laud 
him,  all  ye  people. 

12  And  again  JSsaias  saitli,  '  There  s\v.\\  ')f  ;i  root  of  Jesse, 
and  he  that  sliall  rise  to  reign  over  the  Gen,  \  '-  ;  in  him  shall 
the  Gentiles  trust. 

13  Now,  the  God  of  hope  fill  you  with  all  "joy  and  peace  in 
believing,  that  ye  may  abound  in  hope,  through  the  power  of 
the  Holy  Ghost. 

14  And  "  1  myself  also  am  persuaded  of  you,  my  brethren, 
that  ye  also  are  full  of  goodm^ss,  ™  filled  with  all  knowledge, 
able  also  to  admonish  one  anotlier. 

15  Nevertheless,  brethren,  1  have  written  the  more  boldly 
unto  you  in  some  sort,  as  putting  you  in  mind,  'because  of 
the  grace  that  is  given  to  me  of  God, 

16  That ''  I  should  be  the  minister  of  Jesus  Christ  to  the  Gen- 

5Psalmll7.  I, -t  Isaiah  11.  1,10.  Rcvelaiinns  5.5.il  32  IS.-u  Chapter.  12.1i?.& 
14.17— v2Pet.l.l2.  IJohn  2.21.— w  ICor.Sl,?,  10.— xChap.l.S.to  12.3.  Gal  1. 
15.  Eph.n.7,8. 


made  equal  partakers  of  those  blessings  with  the  Jews  them- 
selves ;  as  the  apostle  proceeds  lo  prove. 

Iwill  confess  to  thee  among  the  Gentiles}  This  quotation  is 
taken  from  Psalm  xviii.  49.  and  shows  th;it  the  Gentiles  had  a 
right  to  glorify  God  for  his  mercy  to  them  ;  and  we  shall  see 
the  strength  of  this  saying  farther,  wlien  we  consider  a 
maxim  of  the  Jews  delivered  in  MegUlah,  fol.  14.  "  From  the 
time  thatthe  children  of  Israel  entered  into  the  Promised  Land, 
no  Gentile  had  any  right  to  sing  a  hymn  of  praise  to  God. 
But  after  that  the  Israelites  were  led  into  captivity,  ihen  the 
Gentiles  began  to  have  a  right  lo  glorify  God."  Thus  tlie 
Jews  themselves  confess  that  the  Gentiles  have  a  right  to  glo- 
rify God:  and  this,  on  account  of  being  made  partakers  of 
his  grace  and  mercy.  And  if,  says  Schoettgen,  we  have  a 
right  to  glorify  God  ;  then  it  follows  tliat  our  worsliip  must  be 
pleasing  to  him  :  and  if  it  be  pleasing  to  him,  then  it  follows, 
that  this  worship  must  be  good ;  otherwise  God  could  not  be 
pleased  with  it. 

Dr.  7'uytor  gives  a  good  paraphrase  of  this  and  the  three 
following  verses.  As  you  Jews  glorify  God  for  his  truth,  so 
the  Gentiles  have  a  right  to  join  with  yon  in  glorifying  God  for 
his  mercy.  And  you  liave  r^cripture  authority  for  admitting 
them  to  such  fellowship :  for  instance,  David  says,  Psal  xviii. 
49.  Therefore  will  I  give  thanks  unto  thee,  O  Lord,  among 
the  Gentiles;  and  sing  praises  unto  thy  name.  And  again, 
Afose«  himself  says,  in  Deuter.  chap,  xxxii.  43,  Rejoice,  Oye 
Gentiles,  tcith  his  people.  And  again,  it  is  evident,  from  Psal. 
cxvii.  that  praise  to  God  is  not  to  be  confined  to  the  Jews  only ; 
but  that  all  people,  as  they  aJl  share  in  liis  goodness,  should 
also  join  in  tlianks  to  their  common  Benefactor  ;  O  praise  the 
Lord,  all  ye  nations,  ((Jentiles)  praise  him  all  ye  peop'e  ;  for 
his  merciful  kindness  is  great  loicards  us  ;  and  the  truth  of 
the  Lord  enrivmlti  for  ever.  Ag.nin  tlie  propliet  Isaiah  ex- 
pres.sly  and  clearly  declares,  chap.  xi.  ve-r  10.  There  shall  he 
a  root  of  Jesse,  (that  i.s,  the  Messiah,)  awd  lie  shall  ri.-<e  to  reign 
over  the  Gentiles,  and  in  him  shall  the  Gentiles  hope  :  1X771  jd- 
oiv  And  tluis  the  apostle  proves  both  to  the  Jews  and  to  the 
Gentiles,  who  were  probably  imwillingto  join  with  eachotlier 
in  religious  fellowship  ;  that  tliey  had  both  an  equal  right  to 
glorify  God  :  being  equally  interested  in  his  ineicy,  goodnpse, 
and  truth  :  and  that,  fnm  the  evidence  of  tlir  abov  Scrip- 
tures, the  Gentileshad  as  much  right  lo  hope  in  Christ,  for  the 
full  enjoyment  of  his  kingdom,  as  Ihe  Jews  had  ;  and  taking 
occasion  from  the  last  word  hope.  eXiri'ivirt,  which  we  impro- 
perly translate  trust,  he  pours  out  his  heart  in  the  following 
aflfectionate  prayer. 

13.  Now,  the  God  of  hope,  &c.]  'O  6e  Bsn^  rvi  c^-rnSn;,  may 
the  God  of  this  hope,  that  God  who  caused  both  Jews  and 
Gentiles  to  hope  that  the  gracious  promises  which  he  made  to 
them  should  be  fulfilled;  and  who,  accordingly,  has  fulfilled 
them  in  the  most  punctual  and  circumstantial  manner: — 

Pill  you  with  all  joy]    Give  you  true  spiritual  Aappjness, • 

fteace  in  your  own  hearts,  and  unity  among  yourselves :  in  he- 
ieving,  not  only  the  promises  which  he  has  given  you,  but  be- 
lieving in  Clirist  Jesus,  in  whom  all  the  promises  are  yea  and 
a7nen. 

That  ye  'may  abound  in  hope}  That  ye  may  be  excited  to 
take  more  enlarged  views  of  the  salvation  which  God  has  pro 
vided  for  you,  and  have  all  your  crpertalions  fulfilled  hy  the 
power  of  the  Holy  Ghost,  enabling  you  lo  hope  and  heliere ; 
and  thensealing  the  fulfilment  of  theproinises  upon  your  hearts. 

14.  And  1 — am  persuaded  of  you]  This  is  supposed  to  be 
an  address  to  the  Gentiles  ;  and  it  is  managed  with  great  deli- 
cacy  ;  he  seems  to  apologize  for  tlie./Veef/ojn  he  had  used  in 
writing  to  them  ;  which  he  gives  them  to  tinderstand  proceed- 
ed from  the  authority  he  had  received  by  his  apostolical  of- 
fice ;  the  exercise  of  which  office  respected  thtin  particularly. 
So  they  could  not  be  offended,  when  they  found  themselves  so 
particularly  distinguished. 

Ye — are  full  of  goodness]  Instead  of  ayaOioavvnt,  good- 
ness, some  MSB"  of  good  repute,  have  ayarij?, /ore.  In  this 
connexion  both  words  seem  to  mean  nearly  tlie  same  thing. 
They  were  so  full  of  goodness  and  loi'e,  that  they  were  dis- 
posed of  themselves,  to  lollowany  plan  that  might  be  devised, 
in  order  lo  bring  about  the  most  perfect  understanding  be- 
tween them  and  their  Jewish  brethren. 

Filled  with  all  knowledge]  So  completely  instructed  in  the 
ttind  and  design  of  God,  relative  to  their  calling,  and  the 
fruit  which  they  were  to  bring  forth  to  the  glory  of  God; 
84 


tiles,  ministering  the  Gospel  of  God,  that  the  '  offering  »  up  ot 
the  Gentiles  might  be  acceptable,  being  sanctified  by  the  HoIt 
Ghost.  .  ' 

17  1  have,thprefore,whereofImayglnry  through  Jesus  Christ 
b  in  those  things  which  pertain  to  Gf.d. 

18  For  I  will  not  dare  to  speak  of  any  of  those  things  '  which 
Christ  hath  not  wrought  by  me,  <i  to  make  the  Gentiles  obedient 
by  word  and  deed, 

19  •■  Through  mighty  signs  and  wonders,  by  the  power  of  the 
-pirit  of  God  ;  so  that  from  Jerusalem,  and  round  about  unto 
Illyricum,  I  have  fully  preached  the  Gospel  of  Christ. 

20  Vea,  so  have  I  strived  to  preach  the  Gospel,  not  where 
Christ  was  named,  f  lest  I  should  build  upon  another  man's 
foundation  : 

21  But  as  it  is  written,  s  To  whom  he  was  not  spoken  of,  they 

y(;h.U.13.  Gal.a.7,M,9  1  Tim  2.7.  2  Tim.  1.11.  Phil  2.17.— i  Or,  sacrificinr.— 
alsa,6(;.20.  Phil  ■>.17.-h  Heb  5.  1.— c  Acts  21. 19.  Gal. 2  8.— d  Ch.  1.5.  &  16.  86.— 
e  Acl3  19.11    2Cor.l:;,12..-f:.'Cor.lll.l3,  15,  I6.-1;  l8a.52.15. 


that  they  were  well  qualified  to  give  one  another  suitable  ex- 
hortations on  every  important  point. 

Instead  of  aWr/Xovs,  one  another,  several  MSS.  have  aXXotiy, 
others ;  which  gives  a  clearer  sense :  for  if  they  were  all  filled 
with  knowledge,  there  was  little  occasion  for  them  to  admo- 
nish one  another ;  but  by  this  they  were  well  qualified  to  ad- 
monish others  ;  to  impait  the  wisdom  they  had  to  those  who 
were  less  instructed. 

15.  Nevertheless — I  have  written]  Notwithstanding  I  have 
this  conviction  of  your  extensive  knowledge  in  the  things  of 
God,  I  have  irade  bold  to  write  to  you  in  some  sort,  ano  fitpov{, 
to  a  party  among  you,  as  some  learned  men  translate  the 
Words,  who  stand  more  in  need  of  such  instructions  than  the 
others ;  and  I  do  this,  because  of  the  grace,  iia  ttji/  x^P'")  be- 
cause of  the  ojice  which  I  have  received  from  God  ;  namely, 
to  be  tlip  apostle  of  the  Gentiles.  This  authority  gave  him  full 
right  to  say,  advise,  or  enjoin  any  thing  which  he  judged  to  be 
of  importance  to  their  spiritual  interests.  This  subject  he 
puisnes  farther  in  the  following  verse. 

16.  Ministering  the.  Gospel  of  God]  lepovpyovvra,  acting 
as  a  priest.  Here  is  a  jilain  allusion,  says  Dr.  Whitby,  to  the 
Jewish  sacrifices  offered  by  the  priest,  and  sanctified,  or  made 
acceptable  by  the  libamen  offered  with  them.  For  he  com- 
pares himself,  in  preaching  the  Gospel,  to  \.\\e.  priest  perform- 
ing his  sacred  functions,  preparing  his  sacrifice  to  be  offer- 
ed. The  Ge//?!7es  converted  by  him,  and  dedicated  to  the  ser- 
vice of  God,  are  his  sacrifices  and  oblation.  The  Holy  Spirit 
is  the  libamen  poured  upon  this  sacrifice,  by  which  it  was 
sanctified,  and  rendered  acceptable  to  God.  The  words  ol 
Is'iiah,  Ixvi.  20.  And  they  shall  bring  all  your  brethren  for  an 
OFPEBING  unto  the  Lord,  out  of  all  nations,  might  have  sug- 
gested the  above  idea  to  the  mind  of  the  apostle. 

17  I  have,  therefoie,  whereof  I  may  glory]  Being  sent  of 
God  on  this  most  honourable  and  important  errand,  I  have 
matter  of  great  exultaton,  not  only  in  the  honour  which  he 
has  conferred  upon  me,  but  in  the  great  success  with  which 
he  has  crowned  my  ministry. 

18.  For  I  will  nut  dare  to  speak]  If  the  thing  were  not  as  I 
have  stated  it,  I  would  not  dare  to  arrogate  to  myself  honours 
which  did  not  belong  lo  me.  But  God  has  made  me  the  apostle 
of  the  Gentiles;  and  the  conversion  of  the  Gentiles,  is  the  fruit 
of  iny  ministry ;  Chr\iith!iv\ng  wiought  hy  me,  for  this  purpose. 

By  irord  and  deed]  Aoy.i  koi  cpyoy  These  words  may  re- 
fer to  tlie  doctrines  which' he  taught;  and  to  the  miracles 
wliich  he  wrought  among  'hem.  i?o  they  became  obedient  to 
the  doctrines,  on  the  evidence  of  the  7«j>ac/es  with  which 
they  were  accon  panied. 

19.  Through  mighty  signs  and  iconders]  This  more  fully 
explains  tlie  preceding  clause  :— through  the  power  of  the 
Holy  Ghost,  he  was  enabled  to  work  "among  the  Gentiles 
■mighty  signs  and  wonders ;  so  that  they  were  fully  convinced 
that  both  his  doctrine  and  mission  were  divine;  and,  there- 
forn,  they  cheerfully  received  the  Gospel  of  the  Lord  Jesus. 

Round  about  unto  Illyricum]  Among  ancient  writers, 
this  place  has  gone  by  a  great  variety  of  names,  Illyria,  Illy- 
rica,  Illyricum,  lllyris,  and  lUyrivm.  It  is  a  country  of  Eu- 
rope, extending  from  the  Adriatic  gulf  to  Pannonia ;  according 
lo  Pliny,  it  extended  from  the  river  Arsia,  lo  the  river  Drini- 
us,  thus  including  Liburnia  on  the  west,  and  Dalmatia  on  the 
east.  Its  precise  limits  have  not  been  determined  by  either 
ancient  or  modern  geographers.  It  seems,  according  to  an 
inscription  in  Gruter,  to  have  been  divided  by  Augustus  into 
two  provinces,  the  upper  nnd  lower.  It  now  forms  part  of 
Croatia,  Bosnia,  Islria,  and  Sclavonia.  When  the  apostle  says 
that  he  preached  the  Gospel  from  Jerusalem  round  about  to 
Illyricum,  he  intends  his  /a^idjournies  chiefly  ;  and,  by  look- 
ing at  the  Map  annexed  to  the  Acts  of  the  Apostles,  the  reader 
will  see  that  from  Jerusalem,  the  apostle  went  round  the 
eastern  coast  of  the  Mediterranean  Sea,  and  that  he  passed 
through  Syria,  Phoenicia,  Arabia,  Cilicia,  Pamphylia,  Pisi- 
dia,  Lycaonia,  Galatia,  Pontus,  Paphlagonia,  Phrygia, 
Troos,  Asia,  Caria,  Lycia,  Ionia,  Lydia,  Thrace,  Macedo- 
nia, Thessaly,  and  Achaia ;  besides  the  isles  of  Cyprus  and 
Crete;  and,  no  doubt,  he  visited  many  other  places  which  are 
not  mentioned  in  the  New  Testament. 

/  have  fully  preached  the  gospel]  Ile!r\ripcMCvai  ro 
cvayyr'Xtoi',  I  have  successfully  preached:  1  have  not  only 
proclaimed  the  word,  but  made  converts,  and  founded 
churches.    See  the  Note  on  Matt.  v.  17,  where  this  sense  of 


Paul  proposes  to  go  to  Spairi, 


CHAPTER  XV. 


and  visit  Rome  in  his  leai/. 


shall  see :  and  they  that  have  not  heard,  shall  understand. 

22  For  which  cause  also  •'  I  have  been  '  much  hindered  from 
Cuming  to  you. 

23  But  now  having  no  more  place  in  these  parts,  and  k  having 
a  great  desire  these  many  years  to  uoinc  unto  you  ; 

24  Whensoever  1  take  my  journey  into  Spiiin,  I  will  come  to 
you  :  for  I  trust  to  see  you  in  my  journey,  '  and  to  be  brought 
on  my  way  thitherward  by  you,  if  (irst  1  be  somewhat  tilled 
"  with  your  company. 

25  But  now  "  I  go  unto  .lerusalLin  to  minister  unto  the  saints. 

26  For"  it  hath  pleased  tliem  of  iMucednnia  and  Achaia  to 
make  a  certain  contribution  for  the  poor  saints  which  are  at 
Jerusalem. 

27  It  hath  pleased  them  verily;  and  their  debtors  they  are. 
For,  '  if  the  Gentiles  have  been  made  partakers  of  their  spi- 

hCh.p.l.1.1.  I  TheM  a  17.  18.— i  Or,  m«ny  wojs,  or.  ofleniiineb  — K  Acta  [V.iL 
V.r.33.  Ch.l.ll-1  Acl8l5  4.-mOr.  williyou.  \  «r  S! -n  .^ci«  li».-.;l  Jc  J 'ij  & 
24.17.— o  I  Cor  16.  1,1!  -'Co.  ■i  [  it.S.2,  l2.-pCh.ll.l7.-q  1  Cor  9.11.  Oal.6U  — 
r  Phil.4.17.— sCh.l.ll-ll'hil  L'  1 


the  word  nXnp'ivv,  is  noticed  ;  for  it  signifies  not  only/u%,  or 
perfectly,  but  also  to  teachviHh  prosperity  and  success. 

20.  So  hare  I  strived  to  preach  the  Gospel]  Ovtw  6c  <pt\i- 
rtiioviicvof,  for  I  have  considered  it  my  honour  V^  preacn  tlie 
Gospel  where  thit  Gospel  w:is  before  unknown.  This  is  the 
proper  import  of  the  word  ipi\jTt)Uiadui,  from  (iiXof,  a  friend, 
and  n/ir;,  honour.  As  I  am  not  ashamed  of  the  Goispel  of 
Christ,  so  I  esteem  it  an  honour  to  preach  it;  and  especially 
to  proclaim  it  among  the /iert?/ifi«;  not  building  on  another 
man's  foiindation,  not  watering  what  another  apo.sile  had 
planted;  but  cheerfully  expising  myself  to  all  kinds  of  dan- 
gers and  hardships,  in  order  to  found  new  church"s. 

21.  But  as  it  is  trrilten]  These  words  quoted  from  Isa. 
lii.  15.  the  apostle  applies  to  his  own  condict;  not  that  the 
words  themselves  predicted  wliat  Paul  had  done,  but  that  he 
endeavoured  to  fiilHl  such  a  de<-laration  by  his  manner  of 
preaching  the  Gospel  to  tlie  heathen. 

22.  For  ichich  cause,  &c.]  My  considering  it  a  poiiit  of 
honour  to  hxtild  on  no  other  man's  foundation,  aim  finding 
that  the  Gospel  has  been  long  ago  planted  at  Kome,  I  hive 
been  prevented  from  going  thither,  pui-posing  rather  to  spend 
my  time  and  strength  in  preaching  where  Christ  has  not,  as 
yet,  been  proclaimed. 

2.3.  But  -having  no  more  p'ace  in  l/tese  parts]  Having  no- 
thing fart  he-"  at  pr-'sent  that  I  can  ilo;  for  run  -v  ex'.iv  .signifies 
not  merely  to  hare  a  place  of  residence,  or  the  like,  but  con- 
venience, opportunity ;  which  is  a  frequent  meaning  of  the 
phrase  among  the  best  Greek  writers  :  liaviiig  no  large  place, 
or  city,  where  Christianity  has  not  yet  been  planted,  in  which 
I  can  introduce  the  Gospel.  The  apostle  was  then  at  Corinth; 
and,  having  evangelized  all  those  parts,  he  had  no  opportunity 
of  breaking  up  any  new  ground. 

24.  Whensoever  I  take  my  journey  into  Spain]  Where  it 
is  very  likely  the  Gospel  hr.d  not  yef  been  planted ;  though 
legendary  tales  inform  us,  that  St.  .James  had  planted  the 
Cfospel  there  long  before  this  time;  and  had  founded  many 
bishoprics !  But  this  is  as  unfounded  as  it  is  ridiculous  and 
absurd  ;  for  nothing  like  what  is  now  termed  a  bishopric,  nor 
even  a  parish,  was  founded  for  many  years  after  this.  An 
itinerant  preacher  might,  with  more  propriety,  say,  travel- 
ling circuits  were  formed,  rather  than  bishoprics.  Whether 
the  apostle  ever  fulfilled  his  design  of  going  to  SoTin,  is  un- 
known ;  but  there  is  no  evidence,  whatever,  that  lie  did;  and 
the  presumption  is,  that  he  did  not  undertake  this  voyage. 
Antiquity  alTords  no  proof  that  he  fulfilled  his  intention.' 

I  tcilt  cotne  to  you]  EXcva/fjattrpn!  vftaf.  these  words  are 
wanting  in  almost  every  MS.  of  note :  and  in  the  Si/riac 
Brpen,  Coptic,  Vulgate,  A^thiopic,  Armenian,  and  ttala. 
If  the  first  clause  of  this  verse  be  read  in  connexion  with  the 
latter  clause  of  the  preceding,  it  will  fully  appear  that  this 
rejected  clause  is  useless.  Having  a  great  desire,  these 
many  years,  to  come  unto  you,  whensoever  I  take  my  journey 
into  Spain  :  for  J  trvst  to  see  you  in  my  journey,  &c. 

Somewhat  filled  with  your  company .]  The  word  t/iTrXrjTfloi, 
which  we  translate  /{/^erf,  would  be  better  rendered  gratified; 
for  c;ijr>iji76r|i'a<,  signifies  to  be  satisfied,  to  be  grnlifed,  and 
to  enjoy.  iEuAN  Hist.  Anim.  lib.  v.  c.  21.  speaking  of  the 
peacock  spreading  out  his  beautiful  plumage,  says,  en  yan 
cinrXijadrivai  riff  Staj  mv  nnoc^-jra-  ''He  readily  permits  the 
spectator  to  gratify  himself  by  viewing  him  "  ,\nj  Maxi- 
MtJB  TvRius,  Dissert.  41.  page  413.  'Tliat  he  may  behold  the 
heavens,  tat  tfnr\riijOri  Xafirrpjv  0'j)T"f,  and  be  gratified  with 
the  splendour  of  the  light."  Homer  uses  the  word  in  the 
same  sense — 

H  6' cue  ovSc  TTcp  vtof  cvtirXrioOTtvai  aurairif 
0(p9aAfioiatv  eaat. 

Vdyas.  lib.  xi.  ver.  451. 
"But  my  wife  never  suffered  my  eyes  to  be  delighted  with 
my  son." 

Theapnetle,  though  he  had  not  the  honour  of  having  planted 
tne  church  at  Rome,  yet  expected  much  gratification  from 
the  visit  which  he  intended  to  pnv  them. 

25.  Note  I  go  unto  JeTusalem]'Froin  this,  and  the  two  fn|. 
lowmg  verses,  we  learn,  that  the  object  of  his  join  nev  to  Je- 
rusalem was,  to  carry  a  contribution  made  among  the  Gontile 
Christians  of  Macedonia  and  Achaia,  foi  the  relief  of  the  po<ir 
Jewish  Christians  at  Jerusalem.  About  this  business,  he  ha.! 
taken  great  pains,  as  appears  from  1  Cor.  xvi.  1—4.    2  Cor. 


ritual  things,  i  their  duty  is  also  to  minister  unto  them  in  car 
nal  tilings. 

2-i  Wlien,  therefore,  I  have  performed  this,  and  have  sealed 
to  them  '  this  fruit,  I  will  come  by  you  into  Spain. 

29  •  .\nd  1  am  sure  that,  when  1  come  unto  you,  I  shall  come 
in  tlie  fulness  of  the  lilessing  nf  the  Gnspel  of  Christ 

30  Now  I  beseech  you,  brethren,  for  the  Lord  Jesus  Christ's 
8ak<',  and  '  for  the  love  of  the  Spirit,  "  that  ye  strive  together 
with  me  in  your  prayers  to  God  for  me; 

31  >  Tliat  I  m.iy  be  delivered  from  them  that  "do  not  believe 
in  Judea  ;  and  that  »  my  service  which  /  have  for  Jerusalem, 
may  be  accepted  of  the  saints  ; 

.32  ''  Tiiat  I  may  come  unto  you  with  joy  *  by  the  will  of  God, 
and  may  with  you  be  '  refreshed. 
33  •>  Now  the  God  of  peace  he  with  you  all.     Amen. 

u.'Corlll.  Pol  4.la-v  aThewJa-wOr,  »r.  .(i»,btai<inl— laCor.  8  4.— 
!'^.''•'J^^'^"^,'^J'  ''->^  '^  J»m<a4  IS-alCor  I6.IS.  aCor.7.ia  tTim. 
l.li.  Plii.eni  ,  aO-bCh.lb.'.iO.  1  Cor  14.3).  2  Cor.  U  II.  Pl.il. 4!)  1  The»i.6.23. 
2  Thoas  J.  I'j.   IleU  lo.du. 

viii.  and  ix.  chapters.  His  design  iii  this  affair,  is  very  evi- 
dent, from  2  Cor.  ix.  12,  13.  where  he  says,  '/Tie  administra- 
tion of  t/tis  service  not  only  supptieth  the  want  of  the  saints, 
but  is  abundant,  also,  by  ninny  thanksgivings  unto  God; 


whilst,  by  the  experiment  of  this  ministration,  they  g'orify 
God  for  your  professed  subjection  u7ilo  the  Gospe'  of  Christ; 
and  for  your  liheral  distribution  unto  tliem,  and  unto  all 


men.  The  apostle  was  in  hnpns,  that  tliis  liberal  contribution, 
sent  by  tlie  Gentile  (ylirisiians,  who  had  been  converted  by 
^t.  Paul's  uiiinstiy,  would  engage  the  affections  of  tlie  Jewish 
Christians,  wlio  had  been  much  prejudiced  against  the  recep- 
tion of  tlie  Gentiles  into  the  church,  without  being  previously 
obliged  to  submit  to  the  yoke  of  the  taw.  He  wished  to  esta- 
blish a  coalition  between  the  converted  Jews  and  (Jentilcs; 
being  sensible  of  its  great  importance  to  the  spread  nf  tlie 
Gospel,  and  his  procuring  this  contiibution,  was  one  laudable 
device  to  accompl  sh  this  good  end.  And  this  shows  why  he 
so  earnestly  requests  llie  prayers  of  the  Christians  at  Rome; 
tliat  his  service,  which  he  lind  for  Jerusalem,  miglit  be  ac- 
cepted of  tlie  saints.     See  Dr.  Taylor. 

27.  for,  if  the  Gentiles  hare  been  made  partakers,  &c.]  It 
was  througli,  and  by  means  of  the  Jews,  that  the  Gentiles 
were  br. .Mglit  to  tlie  knowledge  of  God,  and  the  Gospel  of 
Clirist.  These  were  the  spiritual  tilings  which  they  had  re- 
ceived :  and  the  pecuniary  co.itribntion  was  tlie  carnal  things 
which  the  Gent  les  were  now  returning. 

2'^.  Wlien,  therefore,  I  have  performed  this]  Serv'ice;  And 
have  sealed,  faithfully  delivered  up  to  them,  this  fruit  of  the 
success  of  Hiy  ministry,  and  of  your  conversion  to  God,  I  will 
come  by  you  into  Spain  :  this  was  in  his  desire  :  he  had  fully 
purposed  it,  if  God  should  see  meet  to  permit  him  ;  but  it  does 
not  appear  tliat  he  ever  went.     See  ver.  24. 

29.  /"  the  fulness  of  the  blessing  of  the  Gospel  of  Christ] 
The  words  riv  ivayycXt-iv  t-iv,  of'  the  Gospel,  are  wanting  in 
almost  every  MS.  of  importance.  Griesbach  has  left  them 
out  of  the  text.  There  is  no  doubt  they  should  be  omitted. 
The  fulness  of  the  blessing  of  Christ,  is  really  rnore  than  the 

fulness  of  the  blefsing  of  the  Gospel  of  Christ  He  hoped  to 
come  to  (hem  not  imly  with  the  blessijig  of  the  Gospel,  but 
endued  with  the  gifts  and  graces  of  the  Ix)rd  Jesus  himself: 
which  he  was  nuw  a  constant  instrument  in  tlie  hand  of  God, 
to  dispetise  among  those  who  were  converted  to  the  Christian 
faith. 

30.  F\ir  the  lore  of  the  Spirit]  By  that  love  of  God  which 
the  Holy  Spirit  sheds  abroad  in  your  hearrs. 

That  ye  strive  together]  TlvvnyioviTaaQai,  that  ye  agonize 
with  me.  He  felt  that  much  ilepended  on  the  success  of  his 
pri~;enl  missinn  to  the  Christians  at  Jerusalem;  and  their  ac- 
ceptance of  the  charitable  contribution  which  he  was  bringing 
with  him  in  order  to  conciliate  them  to  the  reception  of  the 
Gentiles  into  the  church  of  God,  without  obliging  them  to  sub- 
mit to  circumcision. 

31.  77)0/  I  may  be  deh'veredfrom  them  that  do  not  believe] 
He  knew  t!iul  his  countrymen  who  had  not  received  the  Gos- 
pel, lay  ill  wait  for  his  life;  and,  no  doubt,  they  thought  they 
should  do  God  service  by  destroying  him:  not  only  as  an 
api>stale,  in  their  apprehension,  from  tlie  Jewish  religion  ;  but 
as  one  who  was  Inbouring  to  subvert  and  entirely  destroy  it. 

And  that  my  service]  ^laKnvia;  but  several  eminent  MSS. 
read  fiMpo<j)^f>ta,  the  gift  ichich  I  bear.  This  probably  »vas  a 
Wois,  which  in  many  MSS.  subverted  the  word  in  the  text ;  for 
fiiat'^via,  service,  in  its  connexion  h-re,  could  refer  to  nothing 
else,  but  the  contribution  which  he  was  carrying  to  the  poor 
saints  at  Jerusalem. 

32.  That  I  may  erne  unto  you  with  joy]  That  his  appre- 
hensions  of  ill  u.sage  were  not  groundless,  and  the  danger  to 
which  his  life  was  exposed,  real,  we  have  already  seen  in  the 
arrount  given  of  this  visit,  Acts  xxi.  xxii.  xxiii.  and  xxiv. 
And  that  he  had  such  intimations  from  the  Holy  Spirit  him- 
self, nppeai-s  from  Acts  xx.  23.  xxi.  11.  and  xx.  38.  Shotild 
his  journey  to  Jerusalem  be  prosperous,  and  his  service  ai> 
cepted,  so  that  the  converted  Jews  and  Gentiles  should  come 
I"  a  better  unde  tiui.  '  ng.  he  hoped  to  see  them  at  Rome  with 
great  joy.  And  if  'le  got  his  wishes  gratified  through  their 
prayers,  it  would  be  the  full  pmof  that  this  whole  business 
Ii.kI  been  conducted  according  to  the  will  of  God. 

33.  The  God  of  peace  be  with  ycnt]  The  whole  object  of  tha 
epistle  is  to  establish  peace  between  the  believing  Jmn  and 

85 


The  apostle  sends  greetings 


ROMANvS. 


to  several  persons  at  Home, 


Gentiles;  and  to  show  thein  their  mutual  obligations,  and  the 
infinite  mercy  of  God  to  botii;  and  now  he  concludes  with 
praying  that  the  God  ol  peace,  lie  from  wiioui  it  comc-s,  aiA 
by  whom  it  is  preserved,  may  be  for  ever  witli  them.  The 
word  Amen,  at  the  end,  does  not  appear  to  have  been  written 
by  the  apostle,  it  is  wanting  in  some  of  the  most  ancient  M^rf, 
1.  In  the  preceding  chapters  the  apostle  enjoins  a  very 
hard,  but  a  very  important  and  necessai  y  duly,  that  of  beanng 
with  each  otlier;  and  endeavouring  to  thi;ik,  and  let  thinli, 
in  those  religious  mattei-s  which  are  confessedly  not  essential 
to  the  salvation  of  the  soul.  Most  of  the  disputes  among  Chris- 
tians have  been  concerning  non-essential  poi.its.  Riles  and 
ceremonies,  even  in  the  simple  rohgiivi  ol  Christ,  have  con- 
tributed their  part  in  promoting  thc).se  aniino><;tii's  by  which 
Cliristians  have  been  ri:vided.  Forms  in  worshp,  and  sacer- 
dotal garment's,  have  net  been  wHhout  tlieir  i':fl;ience  in  this 
general  disturbance.  Ench  side  has  b''en  re.idy  to  take  out 
of  the  Mth  and  15tli  chapters  .)f  this  epistle,  su.li  expre-:siu/is 
as  seemed  suitable  to  taeir  own  case;  but  few  have  b.en 
found  who  have  taken  up  the  w/w!e.  You  believe  that  a  per- 
son who  holds  such  and  such  opinions  is  wrong;  pity  hiin, 


and  set  him  right:  lovivgly,  if  possible.  He  believes  you  to 
be  wrong,  because  you  do  not  hold  those  points  :  he  must  bear 
with  ijou.  Both  of  yon  stand  pr.->c'sely  ""  the  same  ground, 
and  are  mutually  indebted  to  mutual  forbearance. 

'Z.  Bewai'e  of  contentions  in  religion;  if  you  dispute  con- 
cerning any  of  its  doctrines,  let  it  be  to  find  out  truth;  not  to 
support  a  pre-conceived  and  pre-established  opinion.  Avoid 
all  polemical  heat  and  rancour;  these  prove  tiie  absence  of  the 
religion  of  Christ.  Whatever  does  not  lead  you  to  love  God 
and  i.ian  more,  is  most  assuredly  from  beneath.  The  God  of 
peace  is  the  Atithor  of  Christianity  :  and  the  Prince  of  peace, 
the  priest  and  sa.rifice  of  it :  therefore  love  one  another;  and 
leave  oil'  contention  before  it  be  meddled  with.  On  this  sub- 
ject, the  advice  of  pious  Mr.  Herbert  is  good  : — 

Be  calm  in  arguing;  for _;?e7cereess  makes 

Error  x\JanU,  and  truth  d.scourtesy. 

Why  sl;ould  V  feel  another  man's  viistakes 

More  than  his  sickness  or  his  piiverty7 

In  love  1  s.ioiild;  but  anger  is  not  love; 

Nor  wisdom  neither; — tlierefore  gently  move. 


CHAPTER  XVI. 


The  apostle  commends  to  the  Christians  at  Rome,  Phelie,  a  deaconess  of  the  church  at  Cenckrea,  1,  2.     Sends  greetings 
' ■-.-.._-.  I..  --■ r,.-„h  ..7 V  „,. ; 1..  ..  I  — .     ..,.-, .,     ,      Mentions 

:  to  be- 
'ce  of 
the  Rbriiaii  (Viristians,  and  proiai-ies  tiiem  acomji'ete  victory  over  Satan,  19,  '20.  Several  persons  send  their  salu- 
talions,  21 — 23.  To  tchosc  good  wishes  he  sulyoins  the  apostolic  h'.essing  ;  commends  them  to  God ;  gices  an  abstract  of 
the  doctrines  of  the  Gospel;  and  concludes  with  asciilii.g  gtoiy  to  the  only  wise  God,  through  Christ  Jesus,  2^—27. 
[A.  M.  cir.  4062.  A.  U.  cir.  5d    An.  Olyinp.  cir.  CCIX.  2.  A.  U.  C.  cir.  811.] 


7te  apostle  commends  to  the  utiristiayis  ai  name,  I'nene,  a  aeaconess  oj  me  ciiurcn  at  uenchrea,  1,  'Z.  iienas  greett 
to  Aquita  and  Priscilla,  of  whom  he  gives  a  high  cha'actcr  ;  and  greets  also  the  church  at  their  house,  3 — 5.  jVlent 
severalothers  by  ".amc,  both  me'i  a^idicmnen,  trhotre.f  niemhei  s  oJ  l/ie  church  oJ  Christ  at  Home,  0 — 16.  Warns  them  t 
ware  of  those  tcho  cau.se  dissensions  and  dicisions,  oJ  whom  he  gives  an  awfal  character,  17,  18.  JSj-IoIs  the  o',edienc 


I  COMMEND  unto  you  Phehe  our  sister,  which  is  a  servant 
of  the  church  which  is  at  "■  Cenchrea  : 

2  •>  That  ye  receive  her  i:i  the  Lord,  as  becometh  saints;  and 
that  ye  assist  her  inwhatsoi'.verbusine.ss  she  hath  need  of  you: 
for  she  hath  been  a  succourer  of  many,  and  ol  myself  also. 

3  Greet  °  Priscilla  and  Aquila  my  helpers  in  Christ  J  'sus  : 

4  Who  have  for  my  hie  la.d  d^iwii  their  own  necks;  unto 
whom  not  only  I  give  thanks,  but  also  all  the  cliurches  of  the 
Gentiles. 

5  Likewise  greet  ^  the  church  that  is  in  their  house.    Salute 

a  Acta  18. 18.-b  Phil  2.29.    3  John  .j,  P.-c  Acts  16.2,  IS,  Stj    2Tim.4.  19 

NOTE.S. — Verse  1.  /  commend  unto  yia  Phehe]  As  the 
apostle  had  not  been  at  Rome,  previously  to  his  writing  this 
epistle;  he  could  not  have  had  a  personal  acqiiaintaice  with 
those  members  of  the  church  there  to  wnoin  he  Sfiids  these 
friendly  salutations.  It  is  likely  thai  many  of  them  were  his 
own  converts;  who,  in  dillerent  jwits  of  Asia  .Minor  and 
Greece,  had  heard  him  preach  the  Gospel,  and  afterward  be- 
came settlers  at  Rome. 

Phebe  is  hen-  termed  a  servant,  ^taK/vov,  a  deaconess  of 
the  church  at  Cenchrea.  There  were  deaconess^'s  io  t!ie  pri- 
mitive church,  whose  business  it  w  e  to  attend  the  female 
converts  at  baptism  ;  to  instruct  the  culeciiumens,  or  persons 
who  were  candidates  for  baptism  :  to  vitit  the  sick,  and  those 
who  were  in  prison  ;  and,  in  short,  perform  those  religious 
offices,  for  the  female  part  of  the  church,  wliich  could  not 
with  propriety  he  performed  by  jnen.  Tliey  were  chosen  in 
general  out  of  the  most  experienced  of  the  church  ;  and  were 
ordinarily  widows,  who  liad  boine  children.  Some  ancient 
constitutions  required  tliein  to  be  forty,  others  fifty,  and  others 
sixty  years  of  age.  It  is  evident  that  they  were  ord  lined  to 
their  office,  by  the  imposition  oJ  the  hands  of  the  bishop ;  and 
the.  form  of  prayer  used  on  the  occasion  is  extant  in  the  apos- 
tolical constitutions.  In  the  tenth  or  eleventh  century,  the 
order  became  extinct  in  the  Latin  church  ;  but  continued  in 
the  Greek  church  till  the  end  of  the  twelfth  century.— .See 
Brnughton's  Dictionary,  article  Deaconess. 

Cenchrea  was  a  seaport  on  the  east  side  of  the  isthmus, 
which  joined  the  Morea  to  Greece;  as  tlie  Lecheum  was  tlie 
seaport  on  the  iceat  side  of  the  same  istlimus.  These  were 
the  only  two  havens  and  towns  of  any  note  next  to  Corinth, 
that  belonged  to  this  territory.  As  the  Lecheum  opened  ilie 
road  to  the  Ionian  f-'ea,  so  Cenchrea  opened  the  road  to  the 
jEgean ;  and  both  were  so  advantageously  situated  for  coin- 
merce,  that  they  were  very  rich.  It  was  on  the  isthmus,  be- 
tween those  two  ports,  which  was  about  six  miles  wide,  that 
the  Isthmian  games  were  celebrated ;  to  which  St.  Paul  makes 
such  frequent  allusions. 

2.  Succourer  of  many]  One  who  probably  entertained  the 
apostles  and  preachers  who  came  to  minister  at  Cenchiea; 
and  who  was  remarkable  for  entertaining  strangers.  See  on 
chap.  xii.  8. 

3.  Greet  Priscilla  and  Aquila]  This  pious  couple  had 
been  obliged  to  leave  Rome,  on  the  edict  of  Claudius,  see  Acts 
xviii.  2.  and  take  refuge  in  Greece.  It  is  likely  that  they  re- 
turned to  Rome  at  the  death  of  Claudius,  or  whenever  the  de- 
cree was  annulled.  It  seen.s  they  h;id  greatly  contributed  to 
assist  the  apostle  in  his  important  labours.  Instead  of  Pris- 
cilla, the  principal  MSS.  and  Versions,  have  Piisca,  which 
most  critics  suppose  to  be  the  genuine  reading. 

4.  Who  have  for  my  life  laid  down  their  u^on  7iecks]  What 
transaction  this  refers  to  we  know  not ;  hut  it  appears  that 
these  persons  had,  on  some  occasion,  hazarded  tneir  own 
lives  to  save  that  of  the  apostle  ;  and  thai  the  fact  was  known 

86 


my  well  beloved  Epenetiis,  who  is  'the  first-fruits  of  Achaia 
unto  Christ. 

6  Greet  -Mary,  who  bestowed  much  labour  on  us. 

7  .•■ahUe  Aiidronici.s  and  .lunia  my  kinsmen,  and  my  fellow- 
prisoners,  wiio  are  of  note  among  the  apostles,  who  also  '  were 
in  Clirist  before  me. 

8  Greet  Aniplias,  my  beloved  in  the  Lord. 

9  SahiteUrbane,  our  hflperin  Christ,  and  Machys  my  beloved. 

10  r^alule  Apelles  approved  in  t'hrist.  Salute  them  which 
are  of  Aristobulus'  ^  household. 

A  I  Cor  16  19.  Col. 4.1ft     Pliile.ii.-J  -  e  1  Cor.  IS.  15 -fCi«l.l,92.-ff  Or,  friends. 


t'l  all  the  churches  of  God  in  that  quarter;  who  felt  themselves 
under  the  highest  oblig  itions  to  these  pious  persons  for  the 
impoi  tant  seivice  which  they  had  thus  rendered. 

5.  'J'he  church  that  is  in  tlieir  louse]  In  these  primitive 
times,  no  such />/oces  existpd  as  those  which  we  now  term 
churches;  the  wold  always  signifying  the  congregation,  or 
a.Me?n';'y  of  believers,  and  not  the  place  they  assembled  in. — 
See  the  term  ddined  at  the  end  of  notes  on  Matt.  xvi. 

Epev.etus — the fir.it fruits  of  Achain]  In  1  Cor.  xvi.  15.  the 
house  or  family  of  Stephanas,  is  .'-aid  to  be  the  first-fruits  of 
Ac-liaia  : — how  then  can  it  be  said  here,  that  Epenetus  was 
the  first-fruits,  or  first  person  who  had  received  the  Gospel  in 
that  d  strict  ?  .4/is.— Epenetus  might  have  been  one  of  the 
family  of  i-tepl.anas;  for  it  is  not  said  that  Stephanas  was 
the  first-fruits,  lint  his  house  or  family ;  and  tliere  can  be  no 
impropriety  in  supposing  that  one  of  that  house  or  family  was 
calkd  Epenetus:  and  that  this  person  being  the  only  one  of 
the  family  now  at  Rome,  might  be  mentioned  as  ihfi  first-fruits 
of  Achaia;  tnat  .s,  one  of  X]ialfamily  wU'ich first  received  the 
Gospel  in  that  country.  This  would  rationally  account  for  the 
apparent  difficulty,  were  we  sure  that  Axa'os,  Achaia,  was  the 
true  reading ;  but  this  is  more  than  d  lubtful,  for  Ama^,  Asia,  is 
the  reading  of  aBCDEFG,  some  others;  the  Coptic,  Mthiopic, 
Armenian,  Vulgate,  Itala:  and  some  of  the  chief  of  the  Fa- 
thers. On  this  evidence,  Griesbac.h  has  admitted  it  into  the 
text.  Yet  the  other  reading  is  sufficiently  natural,  for  the  rea- 
sons already  as.'5igned. 

6.  Greet  Mary,  irho  hestoired  much  labour  on  us.]  Who 
this  Mary  was,  or  what  the  labour  was,  which  she  bestowed 
upon  the  apostles,  we  know  not.  Her  works,  though  hidden 
from  man,  are  with  God;  and  her  name  is  recorded  with  ho- 
nour in  this  book  of  life. 

7.  Andronicus  and  Junia,  my  kinsmen]  As  the  word 
avyYevti.i,  signifies  relatives,  whether  male  or  female  ;  and  as 
Junia  may  probably  be  tiie  name  of  a  woman,  the  wife  of 
Andronicus,  it  would  be  better  to  say  relatives  than  kinsmen. 
But  probably  St.  Paul  means  no  more  than  that  they  were 
Jews;  for  in  c\v,r>.  ix.  3.  he  calls  all  the  Jews  his  kinsmen 
according  to  the  flesh. 

Mil  fellow-prisoners]  As  Paul  was  m  prisons  often,  it 
is  likely  that  thes*'  persons  shared  this  honour  with  him  on 
some  occasion,  which  is  not  distinctly  marked. 

Uf  note  among  the  apostles]  VVlu'ther  this  intimates  that 
thev  were  noted  apostles,  or  only  highly  reputed  by  the  apos- 
tles' is  not  absolutely  clear:  but  the  latter  appears  to  me  the 
most  probable.  They  were  not  only  well  known  to  St.  Paul, 
but  also  to  the  rest  of  the  apostles. 

In  Christ  before  me.]  That  is,  they  were  converted  to 
Christianity  before  Paul  was  ;  probably  at  the  day  of  Pente- 
cost, or  by  the  ministry  of  Christ  himself,  or  by  that  of  the 
seventy  disciples. 

8.  Amplias,  my  beloved  in  the  Lord]  One  who  is  any  «- 
cular friend ;  and  also  a  genuine  Christian. 


tie  sends  salutations  to 


CHAPTER  XVI. 


several  persons  at  Rome. 


11  Salute  Hcrodion  my  kinsman.  Greet  them  that  be  of  tlio 
••  household  of  Narcissus,  which  are  in  the  Lord. 

12  f^alute  Tryphena  and  Trypliosa,  wiiu  labuur  in  the  Lord. 
Bahite  the  beloved  Persis,  which  laboured  much  in  Uio  Lonl 

13  Salute  Rufus  >  chosen  in  the  Lord,  and  liis  mother  and 
mine. 

14. Salute  Asyncritus,  Phlegon,  Hermas,  Patrobas,  Hermes, 
and  the  brethren  which  are  with  them. 

15  Salute  Philologus,  and  Julia,  Nereus,  and  his  sister,  and 
Olympas,  and  all  the  sainl.s  which  are  with  them. 

16  k  Salute  one  another  with  a  holy  kiss.  The  churches  of 
Christ  salute  you. 

h  Or,  friends  —i  2  John  I.— k  I  Cor  Ifi  31.  9.  Cor  13  13.  IThess-^ai  1  Pel  .')  II.— 
1  Ac«  lo.l,5,»l.  1  Tim  8  3.— m  I  Cor  5  a  11.  2TlieM8.6,H.  2  Tim  3  6.  Tit. 3  10 
ajohn  10-nPhil.:>.19.   I  Time  5 


9.  Urhane,  our  helper]  Who  this  Urbiniui  wis,  wp  know 
not:  what  is  here  st-.ted,  is,  that  he  had  been  a  felbw-labouier 
with  the  apostles. 

Slachys  my  beloved]  One  of  my  particular  friends. 

10.  Apellea  approved  in  Cliriit]  A  man  who,  on  different 
occasions,  had  given  the  highest  proofs  of  the  sincerity  and 
depth  of  his  religion.  Snine  suppose  tiiat  Apelle-i  wa^  the 
same  with  Apollna.  Whoever  he  was,  he  had  given  every 
demonstration  of  being  a  genuine  (/hrifJtian. 

Of  Aristobulus'  househi'lU]  (t  is  dnubt-sd  whetiier  tliis  per- 
son was  converted  :  as  the  apostle  does  not  salute  him,  but  his 
A<»u«eAo'd ;  or,  as  the  m  irgin  re^ad.?,  biafiieuj^.  He  iiiig'il 
have  been  a  Roman  of  considerable  distinciioM  ;  who,  thoiii;!! 
not  converted  himself,  had  Christians  among  his  setvants  or 
his  slaves.  But,  whatever  he  wa.s.  it  is  likely  that  he  w;is  dead 
at  this  time,  and  therefore  those  of  his  household  only  are  re- 
ferred to  by  the  apostle. 

11.  Herodiou  my  kinstnan]  Probably,  another  convertrd 
Jew.    See  on  ver.  7. 

Of  the  household  uf  S'arei.^sus]  Probably  dead  also,  as  we 
have  supposed  Aristobulus  I.)  have  ben  at  this  lime. 

Which  are  in  the  io»rf.]'riiis  might  intimate  that  some  of 
this  family  were  not  Christians;  those  on'y  of  t  lat  family 
that  wre  converted  to  the  Ixird,  being  sainted.  Tiitve  was  n 
person  of  the  name  of  Nnrri.isus,  who  was  a  fr^^ed  inaii  of 
the  ernperor Claudius,  mentioned  bv  Suetouius,  in  his  lifj  of 
that  prince,  cap.  37.  And  by  Tacitus,  An.  lib.  xii.  cip.  57. 
But  there  does  not  seern  any  reason  to  suppose  that  this  was 
the  person  designed  by  -^t,  Paul. 

12.  Tryphenn  and  Tryphosn]  Two  holy  women,  who,  it 
seems,  were  a.ssislants  to  the  apostle  in  his  work  ;  piobably 
by  exhorting,  visiting  the  sick,  SiC.  Persis  was  another  wo- 
man, who,  it  seems,  excelled  tlie  preceding  ;  for,  of  her  it  is 
said,  she  laboured  inuch  in  the  Lord.  We  learn  from  this, 
that  Christian  icomen,  as  well  as  men,  laboured  in  th**  inini.'- 
try  of  the  word.  In  those  times  of  simplicity,  all  person?, 
whether  men  or  women,  who  had  reccivf  1  the  kno'.vl<"lie  of 
the  truth,  believd  it  to  bn  (hoir  duty  to  pr  puTtti"  it  lo  'h"  ut- 
termost of  ih 'ir  power.  Many  h.i\e  sp>-iif  .o-irb  us'!".-^s  la- 
bour in  end -avoiiring  to  prove  li:a<  th^s-?  worn"!  dd  Mof 
preach.  That  there  were  some  praphete.''ses,  a<  well  a^  /vi- 
phcta,  in  the  Cliristian  church,  we  le-irn  ;  and  that  a  ironinn 
miglit  pray  or  prophesy,  provided  she  had  her  head  rorered, 
we  know  :  and  that  whoever  pruphe'ii-.d,  spoke  unto  others 
to  edification,  exhortation,  avd  co.nfnrt,  St.  Paul  declares,  1 
Cor.  xiv.  3.  And  that  no  preacher  can  do  more,  ''very  person 
must  acknowledge  ;  becnus- to  e'/i/j/,  exhirf,  and  com  fort,  arp 
the  prime  ends  oftheGospd  miii'stry.  U  tromen  thws  pro 
phesied,  then  wouieii  preached.  There  is,  however,  much 
more  than  this  implied  in  the  Christian  ministry;  of  which 
men  only,  and  men  calle<l  of  God,  are  capable. 

13.  Rufus  chosen  in  the  Loid]  T m  ckXckt 'V ;  one  of  grcnl 
excellence  in  Christianity;  a  choice  man,  as  we  would  sny. 
So  the  word  tfXcjrnj  often  signifies.  Ps-i  Ix.wiii.  31.  7'Afy 
tmote,  Tovi  ttXcKTnvf.  the.  chosen  mei  thv  icere  cf  Israel. — .*o 
EicXtirra/ivifuria,  are  choice se pu'chre.^,  Gon.  xxlii.  6.  — E--\':Krii 
Toiii  f;u>;v,  choi'-e  gifts,  Deut.  xii.  II.  And  av6p:s  t'cXcKrm, 
choice  men.  Judges  xx.  C  By  Ihf  same  use  of  the  word,  the 
companions  of  Piul  and  Barnab-is  ar<-  termed  choien  men, 
tKXtfa/isniij  av^pa<;.  persons  in  whom  the  churcli  of  God  could 
confide.     See  Whitby. 

His  mother  and  mine)  It  is  not  likely  that  the  mother  r' 
Rufus  was  the  mother  of  Paul ;  hut  while  slie  wa.s  the  natural 
mother  of  tlie  former,  sIip  acf^d  as  a  mother  to  'he  ]<iter.  We 
say  of  a  person  of  this  character  that  she  ip  a  moiherly  woman. 
Among  the  ancients,  he  or  she,  who  actfd  a  kind,  instructing, 
and  indulgent  part  to  another,  was  styled  Wxe  father  or  molfier 
of  such  a  one.     So  Terence, 

Naturi  tu  illi  pnter  es,  consiliis  eso. 

Ade'plii,  Act  i.  scene  2.  ver.  47. 
Thou  art  his  father  by  nature,  I.  by  instruction. 

14.  Salute  Asyncritus,  Ac]  Who  tlics-  were,  we  know 
not  Hennas  was  probably  the  same  to  whom  a  work  cali'd 
Ihe  Shepherd,  is  attributed  :  a  work  wtli  this  title  is  still  ex- 
tent, and  may  be  found  among  the  writings  of  the  apoitoHcal 
fathers.  But  it  is  vain  to  look  for  identify  of  pei-sons,  in  s/nji- 
lartty  of  names;  for,  among  the  Greeks  and  Romans,  at  this 
timCj  there  were  many  persons  who  bore  the  same  names 
mentioned  in  this  chapter. 

15.  Salute  Philo'ngus.  <6c.]  Of  these  seveml  persons,  though 
much  has  been  conjectured,  nothina  certain  is  known.  Even 
the  names  of  some  are  so  ambiguous,  that  we  know  no',  whether 


17  Now  I  beseech  you,  bretiiren,  mark  them  'which  cause 
divisions  and  o.fences  contrary  to  the  doctrine  which  ye  have 
learned,  and  "*  avoid  them. 

Isj  For  they  tliat  are  such  serve  not  our  Lord  Jesus  Christ, 
but  "  their  own  belly  ;  and  °  by  good  words  and  fair  speeches 
deceive  the  hearts  of  tlie  simple. 

19  For  •■  your  obfjience  is  come  abroad  unto  all  men.  I  am 
gl.jd  therefore  on  your  behalf:  but  yet  I  would  have  you  ^  wise 
unto  tliat  whicli  is  good,  and  '  simple  concerning  evil. 

2t;  And  *  tht!  God  of  peace  >  shall  "  bruise  Satan  under  your 
feet  shortly.  «  The  grace  uf  our  Lord  Jesus  Christ  6e  with  you. 
Amen. 

OI-0124  2Tim36  Til  111.  2  P«l  S  .3.-pCh  1  8 -.j  Mut  in  16  1  Cor  H. 
9)  -r  (Jr  h.rml«M  -sCli  I."  il  — <  0«n  3  !5 -u  Or,  lrea.1.— v  Ver  W  I  Co».!6jO. 
i-'Oor  |:<  14.   Phi  J.2J    IThe»»5'iJ    JThtM  3  H    il.tvji.ii. 

tliey  w-ro  men  or  teamen.  They  were  pei^wns  well  known 
In  -t.  P  ml.  and  undoubtedly  w-^re  such  as  had  gonp  from  dif- 
fi-rent  pi  ices  where  t)ie  apostle  had  pri-ached,  to  sojourn  or 
settle  at  R  rne.  One  thing  we  may  remark,  that  there  is  no 
mention  q{  St.  Peter,  who,  according  tothe  Roman  and  Papis- 
tical catalogue  of  bishops,  must  have  been  at  Rome  nl  this 
time  ;  if  he  were  not  now  at  Rome,  the  foundation  slone  of 
Rome's  ascendancy,  of  Peter's  supreniacy,  and  of  the  uninter- 
rupted successioi,  is  taken  away;  and  the  whole  fabric  falls 
to  tlie  ground.  B'lt,  if  Ptter  were  at  Rome  at  this  time,  Paul 
would  have  sent  his  salutations  to  him,  in  the^rsf  place;  and 
if  Peter  were  there,  he  must  have  been  tiiere  according  to  the 
P:ipistica1  doctrine,  as  bishop  and  vicar  of  Jesus  Christ.  But 
if  he  were  thcie,  is  it  likely  that  he  should  have  been  passed 
by,  while  Andrnn'icus  and  Jmiia  are  nif-ntioned  as  of  note 
amo'Tgst  the  apo-tt'es,  ver.  7.  and  that  St.  Paul  should  call  on 
Ihc  people  to  remi'dy  the  disorders  that  had  crept  in  among 
themselves  ;  should  not  thesf  directions  have  been  given  to 
Peter,  llip  head  of  the  church  ?  And  if  th^re  were  a  church, 
in  the  Pipistical  sense  of  t)ie  word,  founded  there,  of  which 
Peter  was  the  head,  is  it  likely  that  that  church  should  be  i"» 
t.he  house  o''  Pri.fcilla  and  Aqnilnl  ver.  !j.  Hut  it  Is  loss  of 
time  to  lefute  such  ridiculius  and  groundless  pretensioas.  It 
is  very  likely  that  Peter,  so  fir  from  being  universal  bish  ip  at 
Rome,  ni vr  sa.v  the  city  in  his  life. 

16.  Salute  one  another  with  a  holy  A;'.?*]  In  tho«e  early 
tiine.5,  the  ki^s,  a"?  a  token  of  peace,  friendship,  and  hrotherlij 
lore,  was  frequent  among  all  people;  and  the  Christians  useil 
it  in  their  public  assemblies,  as  wi:Il  as  in  their  occasional 
meetings.  ThiS  w;is  at  List  laid  asid»,  not  because  it  was 
abused,  l)uf  because  the  church  becoming  very  numerous,  the 
thing  w.iK  im|)ossibIe.  In  some  coimtrips,  the  kiss  of  friend- 
shiji  is  still  common  ;  and  in  such  countries  it  is  scarcely  ever 
abused ;  nor  is  it  an  incentive  to  evil,  because  it  is  customary 
and  wwi "no/?.  Shaking  of  hands  is  now  substituted  for  it  in 
almost  ii'l  Christian  cong'-ngations. 

The  churches  of  Christ  sal^ite  ynii\  The  word  irirai,AU.,  is 
^<[-\-t\  here  by  so-.ne  of  thi-  Tiio%t  r^-piit.ihle  M*S.  and  principal 
Versions  ;  a'd  On'es'tiich  li'*s  r<?CPiv»d  it  into  h's  text.  St.  Paul 
inu't  me.Tn  IiTr-,  tliit  all  the  ciu.-ches  in  Gref  r»>  -j-rt  .\sia, 
t!>roiijr!i  which  he  had  p  ss-.'d,  in  which  the  faith  of  the  Chris- 
tians at  Rome  was  known,  spoke  of  them  alTectionately  and 
honourably;  anil  probably  knowing  the  apostle's  design  of  vi- 
siting Rome,  desired  to  be  kindly  remembered  to  the  church 
in  that  city. 

17.  Matk  them  which  cause  divisions]  Several  MSS.  read 
nr0.iXf,)f  aK.TTCir-.,  look  sharply  after  them:  let  them  have  no 
<ii.-w  of  charitv  tior  peace  ; 'because  thfv  strive  to  make  divi- 
sions, and  thus  set  the  fli>ck  of  Christ  at  variance  au>ong 
themselves:  and  from  these  divisions,  ofTences,  axaviaXn, 
scandals  are  proiluced  ;  and  this  iscnntrarj-  to  that  doctrine  of 
pence,  unity,  Bnii  'trotherly  love  whichyou  havelcjimcd.  Look 
shcrply  after  such,  that  they  do  vou  no  evil  :  avd  avoid  them  : 
g've  tlieiu  no  countenance,  and  5^iave  no  religious  fellowship 
with  them. 

Ii^.  77w>;/  serve  not  our  Lord  Jesus]  They  profess  to  be 
aposil'-s,  but  they  are  not  apostles  of  Christ  :  thev  neithei  do 
his  w'll.  nor  preach  his  doctrine  ;  they  serve  their  own  helly. 
They  have  inrrud?d  t  'emselves  into  the  churc!i  of  Christ,  that 
they  might  gi't  a  secular  support ;  it  is  for  icorldly  gain  alone, 
th.1t  they  fak  ;  np  the  profession  of  the  ministry  ;  they  have  no 
Pivine  credentials  ;  th^y  convert  not  the  heathen  nor  the  un- 
goil'y  :  they  have  no  Divine  unction  ;  hi/t  by  good  words  and 
fair  speerhei,(fi>r  ihey  have  no  miraculous  nnr  saving  pow- 
ers,)  deceive  the  hearts  of  Ihe  simple,  perverting  Christian 
converl.i,  that  they  may  get  their  property  ;  and  thus  .secure  a 
nia'nfn^inc.e  for  themselves —The  church  of  God  has  <>ver 
been  troubled  with  such  pretended  pastors :  men  who  pbed 
themselves,  not  t!\e.;Toc*  ,•  men  who  are  too  proud  to  beg,  and 
too  lazy  !■)  work :  who  have  neither  grace  nor  gifts  topiant  the 
standard  of  the  cross  on  the  devil's'  territories  ;  ana  by  the 

flower  of  Christ  make  inroads  upon  liis  kingdom,  and  spoil 
lirn  of  his  siibiect.s.  On  the  contrary,  by  sowing  the  seeds  of 
di/tsensions.  by  m  -ons  of  doubtful  disputations,  and  the  pro- 
pagation n{  scandals  ;  by  glaring  and  insinuating  speeches, 
Xpn'T'iXiiyiai,  for  they  affect  elegance  and  good  breeding,  thCT 
rend  Christian  congr"galions,  form  apartv  for  themselres,  and 
thus  live  on  the  spoils  of  the  church  of  God. 

Should  it  he  asked,  Wliom  do  you  intend  by  this  descrip- 
tion ?     I  answer,  no  soul,  nor  party,  but  such  as  the  descrip- 
tion suits      Irasreris  7 — De  tb  falmla  narratur. 
19.  For  your  obedience  is  ccmie  abroad  The  aposUa  civea 
87 


The  conclusion  and 


ROMANS. 


apostolical  benediction. 


21  w  Timothens  niy  wmkfcllow,  and  '  Lucius,  and  ^  Jason, 
and 'Sosipater,  my  kinsmen,  saluto  you. 

22  I  Tcrtius,  wlio  wrote  //us  op  siIp,  saUito  you  m  the  Lord. 

23  »  Gains  mine  liost,  and  of  tlie  whole  clinrch,  saliitcili  yon. 
fcErastus  the  chamberlain  of '.ho  city  saluteth  you,  and  fcluartiis 
a  brother.  ,  ,,    . 

24  •  Tlie  grace  of  our  Lord  .lesus  Clirist  he  with  yon  all.  Amen. 

25  Now  d  to  him  that  is  of  power  to  slablisli  you  "  according 
to  my  Gospel,  and  the  preaching  of  .lesus  Clirist,  f  according 

w  Acts  16  I.  Col. 1.1.  Phir.2.19.  I  Tlicss  3  2.  I  Tim  I  2.  Ilcb.  13,2).— x  Acis  l.t 
1  _v  A.-IS  17  5.-Z  Acls8n.4  -a  1  Cor  I  H.-li  A.Ms  19.28.  2'riiii.4  ;ill-c  Vcr^c-.n. 
I'Thcss  5.2I.-II  Fph.3.SU.   I  Tlicss,3.  lii.  2  Thcaa  2.  IT,&.  3.J.  .Ui.lc -.'4 -c  Cli  ;.  Ili. 


this  as  a  reason  why  they  should  continue  to  hear  and  heed 
those  who  had  led  tliein  into  the  patli  of  tnilh  ;  and  avoid 
those  false  teachers  whose  doctrines  tended  to  tlie  subversion 
of  their  souls. 

Yet  I  tcould  have  you  itise]  I  would  wish  you  carefully  to 
discern  the  good  from  the  evil,  and  to  show  your  icisdoiit  by 
carefully  avoiding  the  one,  and  cleaving  to  the  otiier. 

20.  The  God  of  j^eace]  Who  Tioitiier  sends  nor  favours  such 
disturbers  of  the  tra  qniUity  of  his  chnich. 

Shall  hruise  Satan]  Sliall  give  ytiii  the  dominion  over  the 
gre^it  adversary  of  your  souls  ;  and  over  all  liis  agents,  who, 
through  his  intlnence,  endeavour  to  destroy  your  peace,  and 
subvert  your  minds. 

Several  critics  suppose  that  the  word  Satan  is  a  sort  of  col- 
lective term  here,  by  whicli  all  opposers  and  adversaries  ara 
meant;  and  especially  those  false  teachers  to  whom  he  refers 
above.     It  rather  means  the  devil  and  his  agenls. 

The  grace  of  our  Lord]  That  yon  may  be  truly  wise  ;  sim- 
ple, obedient,  and  steady  in  the  truth;  ma  the  favour,  or  gra- 
cious influence,  of  our  Lord  .lesus  Christ  be  with  you  !  witli- 
out  which  you  cannot  be  preserved  from  evil  nor  do  any  thing 
that  is  good." 

Here  the  apostle  appears  to  have  intended  to  conclude  his 
epistle  ;  but  afterward  he  added  a  postscript,  if  not  two,  as  we 
shall  see  below.  Several  ancient  M.SS.  omit  the  whole  of  tliis 
clause,  probably  thinking  that  it  had  been  borrowed  from  ver. 
24.  but  on  tlie  ground  that  the  apostle  might  have  added  a 
postscript  or  two,  not  having  immediate  opp<utunity  to  send 
the  ep:slle,  there  is  no  need  for  tliis  supposition. 

21.  Tiinotheus,  my  iporhfc'low]  This  is  on  all  hands  al- 
lowed 1 1  be  the  same  Timothy  to  whom  r-t.  Paul  din  cts  the 
two  epistles  which  are  still  extant.  See  some  account  of  him 
in  the  notes  on  Acts  xvi.  1,  &c. 

Lucius]  This  was  probably  Luke,  the  evangelist,  and  wri- 
ter of  the  book  called  'J'he  Acts  of  the  Apostles.  For  a  short 
account  of  him,  see  the  Preface  to  that  book. 

Jason]  It  is  likely  that  this  is  the  same  person  mentioned 
Acts  xvii.  7.  who,  at  Thessalonica,  received  the  apostles  into 
his  house,  and  befriended  them  at  the  risk  both  of  his  proper- 
ty and  life. 

Sosipater]  He  was  a  Berean,  the  son  of  one  Pyrrhus,  a  .lew 
by  birth  ;  and  accompanied  s^t.  Paul  from  Greece  into  Asia  ; 
and  probably  into  .ludea.     f-'ee  ActrJ  xx.  4. 

22.  /  Tertius,  who  wrote  this  epistle]  Some  eminent  com- 
mentators suppose  Tertius  to  be  the  same  with  Silas,  tlie 
companion  of  St.  Paul.  If  this  were  so,  it  is  strange  that  the 
name  which  is  generally  given  him  elsewhere  in  Scripture, 
should  not  be  used  in  this  place.  1  have  already  noticed, 
(see  Preface,)  that  some  learned  men  have  supposed  that 
St.  Paul  wrote  this  epistle  in  Syriac  ;  and  that  lertins  trans- 
lated it  into  Greek  :  but  this  ran  never  agree  with  the  declara- 
tion here;  I  Tertius,  who  w?oZe,  ypaipjig  t/ji/  tn-iriXi?!/,  this 
epistle;  not  translated  or  interpretetiAl.  It  appears  that  ^t. 
Paul  dictated  it  to  him  ;  and  he  wrote  it  down  Irom  tlie  apos- 
tle's mouth  :  and  here  introduces  himself  as  joining  witli  St. 
Paul  in  affectionate  wishes  for  their  welfare. 

Salute  you  in  the  Lord.]  I  wish  you  well  in  the  name  of 
the  Lord  :  or  1  feel  for  you  that  affectionate  respect  which  tlie 
grace  of  the  Lord  .lesus  inspires.  It  is  not  clear  wliether  the 
two  following  verses  be  the  words  of  Tertius,  or  St.  Paul. 

23.  Gains,  mine  host]  Gaius,  in  Greek,  is  the  same  «s 
Caius  in  Latin,  which  was  a  very  common  name  among  the 
Romans.  oSt.  Luke,  Acts  xix.  29.  mentions  one  Gaius  oj  Ma- 
cedonia, who  was  exposed  to  much  violence  at  Ephesus  in  the 
tumult  excited  by  Uenietrius  the  silversmith,  against  .-^t.  Paul 
and  his  companions ;  and  it  is  very  possible  that  this  was  the 
same  person.  He  is  here  called  not  only  the  host,  ftvof,  the 
entertainer  of  St.  Paul,  or  Tertius,  (if  he  wrote  tills  and  the 
following  verse,)  but  also  of  the  whole  church  ;  that  is,  he  re- 
ceived and  lodged  the  apostles  who  came  from  different  pla- 
ces, as  well  as  the  messengers  of  the  churches.  All  made  his 
house  their  home  ;  and  he  must  have  been  a  person  of  consi- 
derable property  to  be  able  to  bear  this  expense :  and  of  mucli 
piety  and  love  to  the  cause  of  Clirist,  else  he  had  not  employ- 
ed that  property  in  this  way. 

JSrastus,  the  chamberlain  of  the  city]  Treasurer  of  the  city 
of  Corinth,  from  which  St.  Paul  wrote  this  epistle.  This  is 
supposed  to  be  the  same  person  as  is  mentioned  Acts  xix.  22. 
He  was  one  of  St.  Paul's  companions  ;  and,  as  appears  from 
8Tim.  iv.  20.  was  left  about  this  time  by  the  apostle  at  Co- 
tinth.  He  is  called  the  chamberlain,  oiKovojiOi,  which  signi- 
fies the  same  as  treasurer ;  he  to  whom  the  receipt  and  ex- 
penditure of  the  public  money  was  entrusted.  He  received 
the  tolls,  customs,  &c.  belonging  to  the  city,  and  out  of  them 
pud  the  public  expenses.    Such  persons  were  in  very  high 


to  the  revelation  of  the  mystery,  ^  which  was  kept  secret  since 
the  world  bfgan, 

26  Ihit  now  IS  made  manifest,  •>  and  by  the  scriptures  of  the 
prophets,  according  to  the  commandment  of  the  everlasting 
God,  made  known  to  all  nations  for  i  the  obedience  of  faith: 

27  To  k  God  only  wise,  be  glory  through  Jesus  Christ  for  ever. 
'  Amen. 

H  Written  to  the  Romans  fromCorinthus,  andsentbyPhebe, 
servant  of  the  church  at  Cenchrea. 


credit,  and  if  Eiastus  was  at  this  time  treasurer,  it  would  ap- 
pear tliat  Christianity  was  tlien  in  considerable  repute  in  Cd- 
riiilh.  But  if  the  Erastus  of  the  Acts  were  the  same  with  the 
Ei  astus  mentioned  liero,  it  is  not  likely  that  he  now  held  the 
office,  for  this  could  not  at  all  comport  with  his  travelling  with 
St.  Paul.  Hence  several,  botli  ancients  and  moderns,  who  be- 
lieve the  identity  of  the  persons,  suppose  that  Erastus  was  not 
now  treasurer,  but  that  having  forineily  been  so,  he  still  re- 
tained the  title.  Chrysuslom  thought  that  he  still  retained  the 
employment. 

Q.nartus,  a  brother]  Whether  the  brother  of  Erastus  or  of 
Tertius  we  know  not  ;  probably  notlimg  more  is  meant  than 
that  he  was  a  Christian,  one  of  the  heavenly  family,  a  brother 
in  the  Lord. 

24.  77(6  grace  of  our  Lord]  Thi=  is  the  conclusion  of  Ter- 
titis,  and  is  similar  to  what  M.  Paul  used  above.  Hence  it  is 
possible  that  Tertius  wrote  the  whole  of  the  22d,  23d,  and  24th 
verses,  without  receiving  any  particular  instructions  from  St. 
Paul,  except  the  bare  permission  to  add  his  own  salutations 
with  those  of  his  particular  friends. 

There  is  a  great  deal  of  disagreement  among  the  MSS.  and 
Versions  relative  to  tliis  verse  ;  some  rejecting  it  entirely, 
and  some  of  those  which  place  the  following  verses  at  the  end 
of  chap.  xiv.  inserting  it  at  the  end  of  the  27th  verse  in  that 
place.  The  reader  wlio  chooses,  may  consult  Wetstein,  and 
Grieshach  on  these  discordances. 

25.  Now  to  him]  In  the  note  at  the  end  of  chap.  xiv.  I  have 
shown  lliat  this  and  the  following  verses  are,  by  thf  most  re- 
putable M.>>".  and  Versions,  placed  at  the  end  of  that  cliapter; 
which  is  siippoR-'d,  by  must  critics,  to  be  their  proper  place. 
S  line  of  t'le  aigu  nenls  adduced  in  favour  of  this  transposi- 
tion, may  be  found  in  the  note  above-mentioned.  I  shall  there- 
fore refer  to  Griesbach,  and  proceed  to  make  a  few  short  re- 
marks oil  the  verses  as  they  occur  here. 

Of  power  to  stuMish  you]  To  that  God  without  whom  no- 
thing ia  wise,  nothing  strong  ;  who  is  as  willing  to  teach  as 
he  is  wise  ;  as  ready  to  help,  as  he  is  strong. 

According  to  my  Gospel]  That  Gosppl  which  explains  and 
publislies  God's  purpose  of  taking  the  Gentiles  to  be  His  peo- 
ple under  the  Messiah,  without  subjecting  them  to  the  law  of 
iMoses.  This  is  what  he  liere  calls  the  preaching  of  Jesus 
Christ,  for  without  this  he  did  not  think,  as  Mr.  Locke  ob- 
serves, that  Christ  waS  preached  to  the  Gentiles  as  he  ought 
to  be  ;  and  therefore  in  several  places  of  his  epistle  to  the  Ga- 
latians,  he  calls  it  the  truth,  and  the  truth  of  the  Gospel,  and 
uses  the  like  expressions  to  the  Ephesians  and  Cohssians. 
This  Is  that  mystery  which  he  is  so  much  concerned  that  the 
Ephesians  should  understxmd  and  adhere  to  firmly  ;  and 
winch  was  revealed  to  him  according  to  that  Gospel  whereof 
he  was  made  a  minister.  And  it  is  probable  that  this  grand 
mystery  of  bringing  the  Gentiles  into  the  kingdom  of  God, 
without  passing  through  the  rites  of  the  Mosaic  law,  was  re- 
vealed more  particulaily  to  St  Paul,  than  to  any  other  of  the 
apostles  ;  and  that  he  preached  it  more  pointedly,  and  certain- 
ly with  more  success.     See  Taylor  and  Locke. 

Which  was  kept  secret]  This  purpose  of  calling  the  Gen- 
tiles, and  giving  them  equal  privileges  to  the  Jews,  without 
obliging  them  to  submit  to  circumcision,  &c. 

26.  IJut  now  is  made  manifest]  Now,  under  the  New  Tes- 
tament dispensation,  and  by  my  preaching. 

Ly  tlie  scriptures  of  the  prophfts]  Hints  relative  to  this  ira 
portint  work  being  scattered  up  and  down  through  all  their 
works,  but  no  clear  revelation  that  the  Gentiles  who  should 
be  admitted  into  tlie  church,  should  be  admitted  without  pass- 
ing under  the  yoke  of  the  Mosaic  law.  This  was  the  point 
which  was  kept  secret :  as  to  the  calling  of  the  Gentiles,  this 
was  declared  in  general  terms  by  the  prophets,  and  the  apos- 
tle quofes  and  makes  a  most  important  use  of  their  predic- 
tions ;  but  the  other  was  a  point  on  which  the  prophets  gave 
no  information,  and  it  seems  to  have  been  peculiarly  revealed 
to  St.  Paul,  who  received  ihe  command  men  t  of  the  everlasting 
God  to  make  it  known,  ets  naura  ra  eQvri,  to  all  the  Gentiles  ; 
all  the  people  of  the  earth  that  were  not  of  .lewish  extraction. 
And  it  was  to  be  made  known  for  the  obedience  of  faith,  that 
they  might  believe  its  doctrines,  and  obey  its  precepts  ;  its  uni- 
versal voice  requiring  repentance  towards  God,  faith  in  our 
Lord  Jesus  Christ,  and  circumcision  of  the  heart,  in  the  place 
of  all  Jewish  rites  and  ceremonies. 

27.  To  God  only  wise]  This  comes  in  with  great  propriety. 
He  alone,  who  is  tlie  Fountain  of  wisdoin  and  knowledge^  had 
all  this  mystery  in  himself,  and  he  alone  who  knew  the  times, 
places,  persons,  and  circumstances,  could  reveal  the  wliole  ; 
and  he  has  revealed  all  in  such  a  way  as  not  only  to  manifest 
his  unsearchable  wisdom,  but  also  his  infinite  goodness. 
Therefore,  to  him  be  glory  for  his  wisdom  in  devising  this 


General  observations  on 


CHAPTER  XVI. 


the  callinir  of  the  Gentiles. 


most  admirable  plan  ;  and  his  goodness  in  sending  Christ  Je- 
sus to  execute  it ;  to  Him,  through  Christ  Jesus,  bo  glory  for 
ever  !  Because  this  plan  is  to  last  for  ever  ;  and  is  to  have  no 
issue  but  in  eternal  glory. 

Written  to  the  Ro'iians  fronn  Corintkus,  &c.]  That  this 
epistle  was  written  from  Corinth  is  almost  universally  believ- 
ed. That  Phehe  was  a  deaconess  of  the  chm-ch  at  Cenchrea, 
we  have  seen  in  the  first  verse  of  this  chapter  ;  and  that  the 
epistle  might  have  been  sent  by  her  to  Il.)ine  is  jjossible  :  but 
that  she  should  have  been  the  writer  of  the  epistle,  as  this 
subscription  states,  cyniulir)  6ta  (pnPris,  is  false,  for  the  2'2d 
verse  shows  that  Tertius  was  the  writer,  though  by  inserting 
the  words  and  sent,  we  represent  her  rather  as  the  carrier 
than  the  writer.  This  subscription,  however,  stands  on  very 
questionable  grounds.  It  is  wanting  in  almost  all  the  ancient 
M?5S.,  and  even  of  tliose  which  are  more  modern,  few  have  it 
entirelij,  as  in  our  couunon  editions.  It  has  already  been  no- 
ted tliat  the  subscriptions  to  the  sacred  books  are  of  little  or 
no  authority  ;  all  having  been  added  in  latter  times,  and  fre- 
auentSy  by  injudicious  liands.  The  most  ancient  have  simply 
J'o  tlie  Romans,  or  the  epistle  to  the  Romans  is  finished.  The 
word  Amen  was  seldom  added  by  the  inspired  writers,  and 
here  it  is  wanting  in  almost  all  the  ancient  1M8S.  As  this  was 
a  word  in  frequent  use  in  religious  services,  pious  people 
would  naturally  employ  it  in  finishing  llie  reading  or  eopying 
of  this  epistle,  as  they  would  thereby  express  their  conviction 
of  the  trnthnf  its  contents,  and  their  desire  that  the  promises 
contained  in  it  might  be  fulfilled  to  them  and  to  the  church  at 
largo;  and  in  this  sense  the  word  is  not  only  harmless,  b\it 
useful.  May  the  fulness  of  the  Gentiles  be  brought  in,  and 
may  all  Israel  be  saved  !  This  is  treated  of  at  large  in  this 
epistle  ;  and  to  this  prayer  let  every  pious  reader  say  Amen! 
See  the  observations  on  this  word  a  t  the  e  nd  of  the  Gospel  of  .lohn . 

Before  1  conclude  this  work,  I  shall  beg  leave  to  add  several 
Important  observations,  chiefly  extracted  from  Dr.  'J\iytor. 

1.  Paul,  the  apostle,  writes  to  all  the  Christians  at  Rome, 
without  distinction,  as  being  called  of  Jesus  Christ ;  beloved 
of  God,  called  saints,  as  justified  hy  faith,  and  haiiint;  peace 
frith  (iod,  as  standing  in  the  grace  of  the  Gospel,  chap.  v. 
I,  -2.  as  ulirefrom  the  dead,  chap.  vi.  iS,  &c.  He  gives  them 
various  exhortaticms.  Walk  in  7iewnessof  life.  Let  not  sin 
reign  in  your  mortal  body.  Yield  yourselves  unto  God, 
chap.  xii.  1,  &c.  /  beseech  you,  therefore,  lirethren,  by  tlie 
merries  of  God,  that  ye  present  your  bodies  a  living  sacri- 
fice, holy,  acceptable  unto  God,  tcnich  is  your  reasonable  ser- 
rice  :  chap.  xiv.  10,  12.  We  shall  all  stand  before  the  judg- 
ment  seat  of  Christ.  Every  one  of  us  shall  give  account 
uf  himself  to  God:  chap.  xiii.  11,  TS,  1.3,  14.  It  is  high  time 
iu  aipnke  out  of  sleep ;  let  us  therefore  cast  off  the  irorks  of 
darkness ;  let  us  not  walk  in  rioting  and  druvkejiness,  in 
chambering  and  wantonness,  in  strife  and  envying  ;  Make 
no  prorisinn  for  the  fesh  to  fulfil  the  lusts  thereof :  viii.  13. 
For,  if  ye  lire  after  the  flesh,  ye  shall  die  ;  fxcXXere  anoQi/ij(7KCtv, 
yeshall  hereafter  die,  meaning  in  the  world  tocome.  But  if  ye 
through  the  Spirit,do  mortify  thedeeds  of  the  body, ye  shall  lire. 

2  The  rites  and  ceremonies  of  the  law  of  Moses,  were  in- 
corporated in  tlie  civil  state  of  the  Jews,  and  so  might  be  con- 
sidered as  national  and  political  usages.  Now,  as  the  Gospel 
('Id  not  interfere  with,  or  subvert,  any  national  polity  upon 
earth;  but  left  all  men,  in  all  the  several  countries  of  the 
globe,  to  live,  in  a"  things  not  sinful,  according  to  the  civil 
constitution  imder  which  it  found  them:  so  it  left  the  J'^ic'! 
also  at  liberty  to  observe  all  the  rites  and  injunctions  of  the 
law  of  Moses,  considered  as  a  part  of  the  civil  and  political 
usages  of  the  nation.  And  in  tnis  respect,  they  remained  in 
force  so  long  as  the  Jews  were  a  nation,  having  the  temple, 
the  token  of  God's  presence  and  residence,  amcmg  them.  But 
when  the  temple  was  destroyed,  and  they  were  expelled  tlie 
laud  of  Canaan,  their  polity  was  dissolved,  and  the  Mosaic 
rites  were  quite  laid  aside.  And  as  the  time  in  which  tliis 
happened  was  near,  when  the  Epistle  to  the  tfehreivs  was 
written,  therefore  the  apostle  saith,  The  first  covenant,  or 
Mofaical  dispensation,  was  then  decaying  and  wa.ring  old, 
and  ready  to  ra/u'sft  away.  Heb.  viii.  13. 

3.  Hut  though  the  Gospel  was  not,  in  itself,  intended  to  un- 
church the  Jews  :  yet  the  Jeirs  every  where  warmly  opposed 
the  preaching  of  it,  though  not  for  ttie  same  reasons.  .Some 
Jews  opposed  it  totally,  and  rejected  the  whole  Gospel  as  un- 
necessary, judging  tlio  Mosaical  constitution,  and  their  con- 
formity to  the  law  there  delivered,  completely  sufUcient  for 
justification  or  salvation,  without  any  farther  provision  made 
by  the  grace  of  God.  These  accounted  Christ  our  Lord  an 
impostor,  and  the  Gospel  a  forgery ;  and  therefore  persecuted 
the  apostles  with  the  utmost  assiduity  and  outrage,  as  de- 
ceivers who  had  no  divine  mission.  Such  were  the  Jews 
who  put  Stephen  to  death.  Acts  vi.  vii.  chapters.  Such  were 
they  at  Antioch,  in  Pi.^idia,  who  were  filled  with  enry,  and 

Soake  against  the  things  that  were  spoken  by  Paul,  contra- 
iating  and  blaspheming.  Acts  xiii.  4.'5,  50.  Such  were  Iho 
Jews  at  Iconium,  Acts  xiv.  2,  19. — at  Thes.salonica,  xvii.  5. — 
at  Corinth,  xviii.  5,  6.  and  in  other  places.  And  such  a  Jew 
was  Paul  himself  before  his  conversion.  He  consented  to 
the  death  of  Stephen,  made  havoc  of  the  church.  Acts  viii.  3. 
and  breathed  out  threatenings  and  slaughter  against  the  disci- 
ples of  the  Lord,  ix.  1.  xxii.  4.  xxvi.  9,  10,  U. 

4.  What  Paul's  principles,  and  those  of  the  unbelieving 
Jews  were,  we  may  learn,  if  we  observe,  that  the  first  perse- 

VOL.  VI.  M 


cution  raised  against  the  apostles  at  Jerusalem,  was,  partli/i 
on  account  of  their  preaching  through  Jesus  the  resurrection 
from  the  dead,  Acts  iv.  1,  2.  This  gave  great  oireuce  to  the 
Sadducees;  ami,  partly,  becau.se  they  openly  atflnried  that 
Jesus,  whom  the  rulers  of  the  Jeics  slew  and  linuged  on  a 
tree,  was  the  Messiah,  whom  God  had  exalted  to  be  a  Prince 
and  a  Saviour.  This  disgusted  all  the  council  and  senate  of 
the  Jews,  Acts  v.  21,  28,  29,  30,  31.  But  with  regard  to  these 
two  particwlai-s,  the  indignation  of  the  Jetrs  seems,  for  some 
tim'^  abated  ;  till  the  dnctrine  the  apostles  tatight  wa.?  better 
understood  ;  and  Stephen,  in  his  dispute  with  some  learned 
.rews,  had  anggfsted  thnt  the  Gospel  was  intended  to  abrogate 
the  IVIosaical  constitution,  .4cts  vi.  9—15.  This  irritated  the 
Jews  afresh  ;  especially  the  Pharisees,  the  strictest,  and  most 
numerous  sect  among  them.  And  Saul,  one  of  that  sect, 
(Acts  xvi.  5.  xxiii.  6.)  being  then  a  young  man,  just  come  out 
of  Gamaliel's  !:c\\oo\,  having  finished  his  studies  in  the  law, 
and  being  fully  persuaded  that  the  Jeicish  dispensation  was 
instituted  by  God.  never  to  be  altered,  but  to  ab^de  for  ever, 
he  really  believed  that  Jesus  and  his  followers  were  deceivers/ 
and  that  it  was  his  duty  to  oppose  them,  and  to  Stand  up 
courageously  for  God  and  his  truth.  Thus  he  honestly  fol- 
lowed the  dictates  of  his  own  conscience.  IIow  far  other 
unbelieving  Jews  were,  or  were  not,  upright  in  their  opposi- 
tion to  the  Gospel,  God  only  knows;  hut  their  professed  prin- 
ciples seem  to  be  nearly  the  same.  In  short;  they  were  for 
seizing-  on  the  inheritance,  (Matt.  xxi.  3S.)  and  for  engros.'-'ing 
all  salvation,  and  tlie  favour  of  God,  to  themselves.  The  Jews, 
tliey  judged,  were  the  only  people  of  fiod  ;  and  the  Jewisli 
jiation  the  only  true  church,  out  of  which  there  was  no  salva- 
tion. No  man  could  be  in  a  state  of  acceptance  with  God, 
without  observing  the  law  of  Mo.us.  The  works  of  the  law, 
moral  :md  ceremonial,  must  be  performed,  in  order  to  his  be- 
ing a  member  of  God's  church  and  family,  and  having  a  right 
to  future  and  eternal  happiness.  They  expected  the  Messiah 
indeed  and  his  kingdom;  but  not  as  if  either  had  a  reference 
to  another  world.  The  law,  and  a  punctual  observance  of  it, 
was  the  ground  of  their  expectations  in  a  future  world.  And 
as  for  the  Messiah,  they  supposed  his  coming  and  kingdom 
related  only  to  the  temporal  prosperity  and  grandeur  of  the 
Jewish  nation,  and  the  perpetual  establishment  of  their  law, 
by  rescuing  them  out  of  the  naniis  of  the  Gentile  powers,  who 
had  greatly  embarrassed  and  distressed  tlieir  constitution. 
Thus  they  endeavoured  to  establish  their  own  righteousness, 
(Rom.  X.  3.)  salvation  or  interest  in  God;  an  interest  which 
they  imagined  for  themselves,  and  which  excluded  men  of  all 
other  nations,  who,  they  thuiiglit,  were,  in  fact,  utterly  ex- 
cludi'd  from  the  Divine  favour  and  eternal  life,  as  quite  lost 
and  hopeless.  Against  us  Gentiles,  they  had  the  strongest 
prejudices,  accounting  us  as  perfectly  vile,  as  nothing,  as 
abandoned  of  God,  only  because  we  were  not  included  in 
their  peculiarity ;  while  they  imagined  themselves  to  be  vastly 
superior  to  us,  and  the  only  people  beloved  of  God,  purely  on 
account  of  their  external  privileges,  and  relation  to  God  aK 
the  si^pd  of  Abraham ;  being  circumcised,  enjoying  the  law, 
the  promises  and  ordinances  of  worship,  &c. 

.5.  And  this  was  another  ground  of  their  opposition  to  the 
Gospel,  when  it  was  preached  to  the  Gentiles.  Indeed  the 
apostles  themselves,  and  the  first  Christians  among  the  Jews, 
had,  for  some  time,  no  notion  of  the  Gospel's  being  preached 
to  the  Gentiles ;  till  (iod,  in  a  vision,  convinced  Peter  it  was 
his  will  that  it  should.  Acts  x.  But  the  unbelieving  Jews  re- 
garded the  preaching  of  the  Gospel  to  the  Gentiles,  or  the 
declaring  that  they  were,  upon  their  faith  iu  Christ,  pardoned 
and  admitted  into  the  church  of  God,  and  to  the  hopes  of  eter- 
nal life,  almost  in  the  sami^  manner  as  we  should  regard  the 
preaching  of  the  Gospel  to  brute  creatures.  They  could  not 
bear  the  thought  that  the  Gentiles,  any  barbarous  nations, 
should,  only  by  faith,  have  an  equal  interest  in  (.'od  and  the 
blessings  of  his  covenant,  with  themselves.  They  did  not 
indeed  deny  the  possibility  of  their  being  taken  into  the 
church,  and  of  obtaining  salvation.  But  it  must  be  only  by 
their  becoming  Jews  ;  they  must  first  submit  to  the  Jaw,  and 
yield  obedience  to  its  precepts  and  obligations,  before  they 
could  be  the  qualified  objects  of  God's  mercy.  There  was  no 
grace,  no  part  in  the  kingdom  of  God,  either  here  or  hereaf- 
ter, for  a  Gentile,  unless  be  first  became  a  Jew,  and  performed 
the  works  of  the  Mosaical  law.  By  these  sentiments  they 
were  led  to  do  nil  they  could  to  oppose  the  preaching  of  the 
Gospel  to  the  Gentiles,  and  became  very  hitler  enemies  to 
Paul,  who  was  the  a)K)stU'  particularly  selected  and  commis- 
sioned for  that  purpose.  They  could  not  allow  tlie  Gentiles 
to  have  any  access  to  the  privileges  of  (iod's  church  and  peo- 
ple, but  through  l!ic  door  of  the  law ;  and  to  introduce  them 
any  other  way,  was  not  only  to  overthrow  tlieir  few  and  pecn- 
lia'rity,  but  to  deceive  the  Gentiles.  Therefore  they  did  all  in 
their  power  to  withstand  the  apostle;  and  to  persuade  tha 
Gentiles  everywhere  that  he  was  an  odious  impostor;  that 
his  Gospel  was  a  forgery,  destitute  of  divine  autrwirity ;  that 
he  proposed  admitting  them  into  the  church  and  covenant  of 
God,  in  a  way  which  had  no  foundation  in  the  declared  will 
of  God.  Their  law  was  the  only  divine  establishment,  and 
obedience  to  it  the  only  n»ean9  (o  introduce  them  into  the 
kingdom  of  God  ;  and  Paul  could  have  no  commission  from 
heaven  to  teach  othenvis*,  whatever  he  might  pretend,  or  what 
miracles  soever  he  might  work.  Of  this  sort  of  Jewa  lh« 
apostle  speaks,  1  Ttiws,  ii.  14,  15,  16. 

80 


"H't'iul  obnercalwria  oit 


ROMANS. 


the  calling  of  Oie  Gentiles, 


Other  Jetes  tliere  were  who  believed  the  Gospel,  and  agreed 
that  it  ought  to  be  preached  to  the  Gentiles.  But  so  that  the 
Geiitilci,  at  the  same  time  they  accepted  the  Gospel,  were 
obliged  to  submit  to  llie  laic  of  Aloses  in  every  part ;  otherwise 
they  could  not  be  saved,  or  have  any  interest  in  the  kingdom 
and  covenant  of  God,  Acts  xv.  1.  These  taught  that  the  Gos- 
pel was  insufficient  without  the  tow.  They  differed  from  the 
fore-mentioned  Jewf  in  tlint  tiiey  embraced  the  faitli  of  Jesus 
Christ.  But  agreed  witli  them  in  this,  that  the  law  of  Moses 
was  to  be  in  force  (or  ever,  and  the  observance  of  all  its  rituals 
absolutely  necessary  to  a  standing  in  the  church  of  God,  and 
the  hopes  of  eternal  life.  And  for  this  reason,  they  were 
npon  pretty  good  terms  witli  the  unbelieving  Jews,  and  avoid- 
ed the  perepcujion,  to  which  those  who  adliered  to  the  pure 
and  unmixed  (iospol  were  exposed.  Gal.  vi.  12.  These  Jews, 
who  were  for  j')ining  laio  and  Gospel  together.  Were  also  great 
enemies  to  our  aposlle.     He  speaks  of  them,  I'hil.  iii.  2,  3,  &c. 

6.  Now  against  tlie  mistakes  of  the  infidel  Jew.i,  tlie  apostle 
tlius  arg.uo%  in  the  Ejjistle  U)  the  Ruuians  :  Jews,  as  well  as 
Gentilea',  have  corrupted  tliemselves,  and  are  become  obnox- 
ious to  ftie  Divine  wratli ;  and  if  they  repent  not,  will  certainly 
fall  undei'  the  wrath  of  God  in  tlie  last  clay.  Consequently,  as 
both  are  obnoxious  to  wrath,  both  must  be  indebted  to  grace 
and  mercy  for  any  favour  shown  them.  Tlie  coiitinua;iice  of 
the  Jeies  in  the  church,  a.s  well  as  the  admittance  of  the  Gen- 
tiles into  it  is  wholly  of  grace:  mere  grace  or  favour.  Upon 
which  footing,  the  Gentiles  must  have  as  good  a  right  to  tlie 
blessings  of  God's  covenant  as  the  Jews  tliemselves.  And 
why  not?  Is  not  God  the  Creator  and  Governor  of  the  Gen- 
files,  as  well  as  of  the  Jews?  And,  if  both  Jews  and  Gentiles 
have  corrupted  themselves  by  wicked  works,  it  is  impossible 
that  cither  should  have  a  right  to  the  privileges  of  God's 
church  and  people,  on  account  of  WORKS,  or  obedience  to 
the  law  of  ('"od,  whether  natural  or  revealed.  It  must  be  pure 
mercy,  accepted  by  faith  through  Christ,  or  a  persuasion  of 
that  mercy  on  their  part  which  gives  that  right.  All  must  be 
indebted  to  grace.  The  works  of  the  law  never  gave  the  Jeics 
themselves  a  right  to  the  privileges  and  promises  of  the  cove- 
nant. Even  Abraham  himself,  (the  head  of  the  nation,  who 
was  first  taken  into  (>'od's  covenant,  and  from  whom  the  Jews 
derive  all  their  peculiar  blessings  and  advantages,)  was  not 
justified  by  works  of  the  law.  It  was  free  grace,  or  favour, 
which  at  once  admitted  liim  and  liis  posterity  into  the  cove- 
nant and  church  of  God.  And  that  the  grace  of  the  Gospel 
actually  extends  to  all  mankind,  appears  from  the  universality 
of  the  resurrection  ;  which  is  the  effect  of  God's  grace  or  fa- 
vour in  a  Redeemer  ;  and  is  tlie  first  and  fundamental  patt  of 
the  new  dispensation,  with  regard  to  the  gift  of  eternal  life. 
For,  as  all  were  involved  in  death,  in  consequence  of  Adam's 
sin  ;  so  shall  all  be  restored  to  life  at  the  last  day,  in  conse- 
quence of  Cln-ist's  obedience.  And  therefore,  it  is  certain 
that  all  men  actually  have  a  share  in  the  mercy  of  God  in 
Christ  ./es«.9.— Thus  tlie  apostle  argues. 

7.  And  we  ought  particularly  to  observe;  how  he  combats 
the  engrossing  temper  of  the  Jews,  in  his  arguments.  They 
could  not  engross  all  virtue  to  themselves,  for  they  were  as 
had  as  other  people  ;  they  could  not  engross  God  and  his  fa- 
vour to  themselves,  for  he  was  the  Governor  and  Creator  of 
Gentiles  as  well  as  Jews ;  they  could  not  engross  Abraham, 
and  the  promise  made  to  him,  to  themselves,  for  he  is  the 
father  of  many  nations,  and  the  believing  Gentiles  are  his 
seed  as  well  as  |.Vie  Jews;  they  could  not  engross  t)ie  resur- 
rection, the  necessary  introduction  to  eternal  life  to  tliemselves, 
because  it  is  known  and  allowed  to  be  common  to  all  mankind. 

8.  And  he  had  good  reason  to  be  so  large  and  particular  in 
confuting  the  mistakes  of  the  infidel  Jeics.  For,  had  their 
principles  prevailed,  the  Gospel  could  not  have  maintained  its 
ground.  For,  if  we  must  have  jjerformed  the  works  fif  tlie 
law,  before  we  could  have  been  interested  in  tlie  blessings  of 
the  covenant,  then  the  (Jospel  would  have  lost  its  nature  and 
force.  For  then  it  wotild  not  have  been  a  motive  to  obedience, 
but  the  result  of  obedience;  and  we  could  have  had  no  hope 
towards  God,  prior  to  obedience.  Therefore,  the  apostle  has 
done  a  singular  and  eminent  piece  of  service  to  the  church  of 
God,  in  asserting  and  demonstrating  the  free  grace  and  cove- 
nant of  God,  as  a  foundation  to  stand  upon,  prior  to  any  obe- 
dience of  ours,  and  as  the  grand  spring  and  motive  of  obe- 
dience. This  sets  our  interest  in  the  covenant  or  promise  of 
God  upon  a  foundation  very  clear  and  solid. 

9.  To  understand  rightly  the  Kpistle  to  the  Romans,  it  is 
farther  necessary  to  observe ;  that  the  apostle  considers  man- 
kind as  obnoxious  to  the  Divine  wrath,  and  as  standing  before 
God,  the  Judge  of  all.  Hence  it  is,  that  he  uses  forensic,  or  law 
terms,  usual  in  Jefcis/i  courts;  such  as  the  LAW,  RIGHTEOUS- 
NESS or  JUSTIFICATION,  beins  JUSTIFIED,  JI'DGMENT 
to  CONDEMNATION,  JUSTIFICATION  of  LIFE,  being  made 
SINNERS,  and  being  made  RIGHTEOUS.  These  I  take  to  be 
forensic,  or  court  terms;  and  the  apostle,  by  using  them,  na- 
turally leads  our  thouglits  to  suppose  a  court  held,  a  judgment 
seat  to  be  ei-ected  by  tlie  most  High  (Jod,  in  the  several  cases 
whence  he  draws  his  arguments.  For  instance;  chap.  v. 
12 — 20,  he  supjioses  Adam  standing  in  the  court  of  God,  after 
he  had  committed  the  first  transgression;  when  the  judgment, 
passed  upon  him  for  his  offence,  came  upon  all  men  to  con- 
demnatioti ;  and  when  he  and  his  posterity,  by  the  favour  and 
in  the  purpose  of  God,  were  again  made  righteous,  or  obtained 
the  justification  of  life.  Again,  chap  iv.  he  supposes  Abra- 
de 


ham  standing  before  the  bar  of  the  Supreme  Judge :  when,  ae 
an  idolater,  he  might  have  been  condemned ;  but,  through  the 
pure  mercy  of  God,  he  was  justified,  pardoned,  and  taken  into 
God's  covenant,  on  account  of  his  faith.  He  also  supposes, 
chap.  iii.  19—29.  all  mankind  standing  before  the  universal 
Judge,  when  Christ  came  into  the  world.  At  that  time  neither 
Jew  nor  Gentile  could  pretend  to  justification,  upon  the  foot 
of  their  own  works  of  righteousness ;  having  both  corrupted 
themselves,  and  come  short  of  the  glory  of  God.  But  at  that 
time,  both  had  righteousness  or  salvation  prepared  for  them 
in  a  Redeemer ;  namely,  the  righteousness  wliich  results  from 
the  pure  mercy  or  grace  of  God ;  the  Lawgiver  and  Judge. 
And  so  both,  (instead  of  being  destroyed,)  had  admittance  into 
the  church  and  covenant  of  God,  by  faith,  in  order  to  their 
eternal  salvation. 

10.  Hut,  besides  these  three  instarjces,  in  which  he  supposes 
a  court  to  be  held  by  tlie  Supreme  Judge,  there  is  a  fourth  to 
which  he  points,  chap.  ii.  1 — 17.  and  that  \s\.he  final  judg- 
ment, or  the  court  which  will  be  held  in  the  day  when  God 
will  judge  tlie  secrets  of  men  by  Jesus  Christ.  And  it  is  with 
regard  to  that  future  court  of  judicature,  that  he  argues,  cliap. 
ii.  1 — 17.  But  in  the  other  cases,  whence  he  draws  his  argu- 
ments, he  supposes  the  courts  of  judicature  to  be  already 
lield  :  and,  consequently,  argues  in  relation  to  the  economy, 
constitution,  or  dispensation  of  things  in  this  present  world. 
This  is  very  evident  with  regard  to  the  court,  which  he  sup- 
poses to  be  held  when  our  Lord  came  into  the  world,  or  when 
tlie  Gospel-constitution  was  erected  in  its  full  glory.  For, 
speaking  of  tlie  justification  which  mankind  then  obtained 
through  the  grace  of  God  in  Christ,  he  expressly  confines 
that  justification  to  the  present  time,  chap.  iii.  26.  To  de- 
monslrule.  I  sat/,  his  righteousness,  Ei/  NYN  icni/)'.j,  at  the 
PRESENT  TIME.  This  phainly  distinguishes  the  righteous- 
ne.ss,  or  salvatioti,  which  God  then  exhibited,  from  that  right- 
eousness or  justification,  which  he  will  vouchsafe  in  the  day 
of  judgment,  to  pious  and  faithful  souls. 

11.  Befoie  the  coming  of  our  Lord,  the  peculiar  kingdom  of 
God  was  confined  to  the  Jewish  nation,  and  to  such  only  of 
tlie  heathens  as  were  incorporated  among  them  by  becoming 
Jews,  and  observing  the  whole  law  of  J\loses.  And  the  Jews 
firmly  believed  it  would  always  continue  in  the  same  state. 

But  wlien  our  Lord  came,  the  mystery  of  God,  which  had 
been  concealed  both  from  Jews  and  Gentiles,  was  revealed  ; 
namely,  that  the  Gentiles  also,  even  men  of  all  nations,  should 
he  freely  admitted  into  it.  This  was  an  act  of  great  favour, 
considering  the  daikness,  idolatry,  and  wickedness,  into 
which  the  heathen  world  was  then  sunk. 

But  God  mercifully  passed  over  their  former  sins  ;  and  our 
Lord  commissioned  his  apostles,  and  particularly  St.  Paul,  to 
proinulge  a  general  pardon  ;  and  to  call,  or  invite,  all  who  re- 
pented, and  accepted  of  the  grace,  to  all  tVie  blessings  and  pri- 
vileges of  his  kingdom;  confirming  their  interest  in  those 
blessings,  by  pouring  oat  the  Holy  Ghost  upon  them,  in  varioiu 
miraculo'is  gifts,  or  endowments  above  the  ordinary  capacity 
of  men.  This  was  a  very  evidentseaVto  them,  (and  to  us  too,) 
of  a  title  to  the  blessings  of  God's  kingdom  and  covenant,  Gal. 
iii.  2—5. 

And  it  had  such  an  eflTect  upon  the  Christian  Jews  at  Jeru- 
salem, tliat  though  they  vi-ere  at  first  greatly  disgusted  at  Pe- 
ter, for  treating  the  first  uncircumcised  Gentile  converts  a,s 
members  of  the  kingdom  of  God,  (Acts  :.i.  2,  3.)  yet,  when 
they  heard  that  the  Holy  Ghost  was  fallen  upon  those  con- 
verts, they  were  much  surprised,  and  glorified  God,  saying, 
Then  hath  God  also  to  the  Gentiles  granted,  (the  benefit  of,) 
repentance  unto,  (eternal,)  life;  which,  before  this,  they  ve- 
rily believed,  could  not  have  been  granted  unto  them  without 
obedience  to  the  law  of  JMoses,  by  being  circumcised. 

But  the  unbelieving  Jews  paid  no  regard  to  this,  or  any 
other  argument  in  favour  of  the  uncircumcised  Gentiles. 
The  notion  of  admitting  them  into  the  kingdom  and  congre- 
gation of  God,  only  upon  faith  in  Christ,  they  opposed  and 
p^-rsecuted  every  where,  with  great  zeal  and  bilternrss.  And 
it  was  not  long  before  good  impressions  wore  ofi',  and  old  pre- 
judices revived,  among  even  the  believing  J^eirs.  Numbers 
of  them  very  stiffly,  and  with  much  warmth  and  contention, 
endeavoured  to  persuade  the  Gentile  converts,  that,  except 
they  were  circumcised  after  the  manner  of  Moses,  they  cmtld 
not  be  saved,  or  admitted  to  the  privileges  of  the  kingdom  of 
God,  and  the  hope  of  eternal  life,  Acts  xv.  1,  2. 

Tlie  Gentiles,  even  the  most  learned  and  wise  amongst 
them,  were  wholly  ignorant  in  the  aflPair.  They  were  perfect 
strangers  to  the  Gospel  scheme  :  they  had  no  notion  or  ex- 
pectation of  being  received  into  the  kingdom  and  covenant  of 
God  ;  and  could  have  no  knowledge  of  it  but  what  they  re- 
ceived from  some  or  other  of  the  Jetrs  :  nor  could  they  have 
any  objection  against  it,  worth  regarding,  but  what  came  from 
that  quarter.  And  the  Jetus  had  a  considerable  influence 
among  them,  having  synagogues  in  most,  if  not  all,  the  great 
towns  in  the  empire,  from  tlie  Euphrates,  as  far  as  Rome  it- 
self:  which  numbers  of  the  Gentiles  frequented,  and  so  had 
received  impressions  in  favour  of  the  Jewish  religion. 

But  had  the  Jewish  notion  prevailed,  that  no  part  of  man- 
kind could  have  any  share  in  the  blessings  of  God's  covenant, 
the  pardon  of  sin,  and  the  hope  of  eternal  life,  but  only  such 
as  were  circumcised,  and  brought  themselves  under  obliga- 
tions to  the  whole  law  of  Moses  ;  had  this  notion  prevailed, 
the  extensi\-e  scheme  of  the  Gospel  would  have  been  ruined. 


Gtnerdl  observations  on 


/;hai'TER  XVI. 


the  caUhig  v/'lh'.  HiiitUee. 


and  the  graciuus  desiga  of  freeing  llie  church  tioni  the  em- 
barrassments of  the  law  of  Moses,  would  have  been  defeated. 
The  (Jospcl,  or  glad  tidings  of  salvation,  must  not  only  have 
been  confined  to  the  narrow  limits  of  the  Jewish  peculiarity, 
and  clo({ged  with  all  the  ceremonial  observances  belonging;  lo 
it,  which,  lo  the  greatest  part  of  mankind,  would  have  been 
either  impracticable,  or  excessively  incommodious;  but, 
which  is  still  worse,  must  have  sunk  and  fallen  with  that  pe- 
culiarity. Had  the  Gospel  been  built  upon  the  foundation  of 
the  Jewish  polity,  it  must  have  been  destroyed,  when  that  w.is 
demolished;  and  the  whole  kingdom  of  ttod  in  llie  world, 
V.  ould  have  been  overthrown  and  extinct  at  the  same  time  ; 
and  so  all  the  noble  principles  it  was  intended  to  inspire,  tn 
animate,  and  comfort  our  hearts,  would  have  been  lost ;  and 
all  tlie  light  it  was  calculated  to  diffuse,  throughout  the  world, 
would  have  beeu  quite  extinguished. 

It  was,  therefore,  the  apostle's  duty  to  vindicate  and  assert 
tlie  truthof  the  Gospel,  which  he  was  commissioned  to  preach 
to  the  Gentiles :  and  of  very  great  consequence  to  prove,  that 
tri;  Gentiles  are  the  children  of  God,  interested  in  his  cove- 
nant ;  and  all  the  honours,  blessings,  and  privilege."  of  his 
J'aniily  a7id  kingdom  here  upon  eartli ;  onh/  by  faith  in 
(Virist,  without  coming  under  any  obligations  to  the  law  uf 
Moses  us  such.  Which  is  the  main  drift  and  subject  of  this 
epislle. 

12.  It  Is  worth  notice,  that  there  is  this  difference,  in  one 
respect,  between  the  Gospels  and  Epistles  ;  natnely,  That  our 
Lord,  in  the  Gospels,  represents  the  doctrines  and  principles 
of  the  Christian  religion,  chieJly  in  an  absolute  souse;  or  as 
th.;y  are  in  themselves.  But  in  the  Epistles,  tliosc  doctrines 
und  principles  are  chiefly  considered  in  a  relative  view;  as 
lh»-y  respect,  partly,  the  foregoing  Jewish  dispensation,  and 
partly,  the  future  corruption  ot  the  Christian  church:  but 
princip;illy  as  they  respect  the  different  state  of  Jejcs  and 
Heathens  ;  showing  how  just,  true,  and  necessary,  they  are 
with  reference  to  both,  and  directing  and  exliorting  both  to 
viihip  tli(!m,  and  to  make  a  right  use  of  them.  This  was  abso- 
lutely necessary  to  a  full  explication  of  the  Gospel,  to  guard  it 
n-Iiinst  all  objections,  and  to  give  it  a  solid  establishment  in 
the  world.  ' 

And  we  nuist  not  forget  that  in  the  Epistle  to  the  Romans 
the  Gdspel  is  presented  in  this  relative  view,  as  adapted  to  the 
i-.ircuiiistances  of  us  Gentiles,  and  obliging  us  to  all  virtue 
and  jiiety. 

13.  Kiirther,  we  can  neither  duly  value  this  epistle,  nor  be 
sensible  liow  much  we  are  indebted  to  the  authorof  it,  unless  we 
miik'^his  sentiment  familiar  to  our  thoughts:  namely,  That  St. 
Paul  is  the  patron  and  defender  of  all  that  is  by  far  tlie  7Ho.it 
rahi.ii/ile  and  importaiit  to  us  in  the  world,  against  the  only 
uppiisition  that  could  be  made  to  our  title  and  claim.  Give 
nieli'.ive  to  explain  this  by  an  easy  comparison. — A  person, 
to  nic  unknown,  leaves  me  at  his  death  100(1/.  a  year;  I  my- 
s''if  can  have  no  objection  against  the  noble  donative;  aiid 
the  good  pleasure  of  the  donor,  who  had  an  undouUJed  right 
to  dispose  of  his  own,  may  silence  any  of  the  cavillers'  sur- 
mises. But  a  person  claiming,  as  heir  at  law,  gives  me  the 
greatest  uneasiness.  He  alleges,  the  estate  was  entailed,  and 
that  he  has  a  prior  title,  which  renders  the  donation  to  me  in- 
valid. Here  I  want  an  able  advocate,  to  prove  that  1 1 is  pre- 
tentions are  ill  grounded,  and  that  my  title  is  perfectly  gootl 
and  ttrm.  St.  Pniil  is  that  advocate :  he  argues  and  strongly 
proves,  that  we,  believing  Gentiles,  have  a  just  and  solid  title 
til  all  the  blessings  of  God's  covenant  ;  and  effectually  esta- 
blishes us  in  possession  of  all  the  nobU-jirinciplcs,  motives, 
comfort,  hope,  and  joy  of  the  Gospel.  The  sum  of  what  he 
demonstrates,  is  comprehended  in  I  PeL  ii.  S,  9,  10.  'J'hey, 
the  Jews,  stumble,  and  lose  their  ancient  honours  and  privi- 
loges  ;  but  ye  Gentiles,  are  a  chosen  generation,  a  ruyal 
priesthood,  a  holy  nation,  a  pecnlinr  people  ;  that  ye  should 
."huw  forth  the  praises  of  him  trho  has  called  you  out  o/'hea- 
theni.sli  darkness,  into  his  77iarrclloiis  light,  'riius,  on  the  au- 
thurily  <if  God,  we  Gentiles  have  an  itulispulable  right  to  all 
the  blrssings  of  the  Gospel  ;  and  if  we  receive  by  Christ  .le- 
sus,  that  grace  which  pardons  and  cleanses  the  soul,  we  shall 
pas.s  from  the  church  militant  into  the  church  triumphant. 

.\t  the  conclusion  of  my  nolt^s  on  this  very  iniportant  epistle, 
I  feel  it  necessary  to  make  a  few  additional  remarks.  I  have 
sincerely  and  conscientiously  given  that  view  of  the  apostle's 
work  which  I  believe  to  be  true  and  correct.  I  am  well  aware 
that  niivny  great  and  good  men  have  understood  this  portion 
of  Divine  revelation  differently,  in  many  respects,  from  my- 
self: they  have  tlie  same  right  of  private  judgment  which  I 
claim  ;  and  to  publish  those  opinions  which  thi-y  jiidge  to  ac- 
cord best  with  tlieir  views  of  the  Gospel.  Jly  business  is  to 
give  what  I  think  to  be  the  mind  of  my  author;  and  every 
where  I  have  laboured  to  do  this  without  even  consulting  any 
pre-established  creed.  I  hope  my  readci-s  will  lake  in  good 
part  what  is  honestly  intended.  I  wish  to  avoid  controversy : 
I  give  my  own  views  of  Divine  truth.  The  plan  on  which  I 
have  eiuleavoured  to  expound  this  epistle  shows  it  a  beautiful, 
highly  important,  and  consistent  whole  :  a  work  which  casts 
the  clearest  light  on  the  grand  original  designs  of  (Jod,  rela- 
tive to  the  dimision  of  the  Gospel,  and  its  blessings  over  the 
lace  of  the  earth  :  illustrating  manv  apparently  dark  and  un- 
accountable providences;  fully  proving  Ihat.though  clouds 
«nd  darkness  are  often  round  the  Supreme  Being,  vet  right- 
eousness and  judgment  are  the  habitation   of  liis  throne. 


Where  this  grand  view  of  this  epistle  is  nut  tuken,  the  major 
part  of  its  beauties  are  lost.  God,  who  is  not  the  God  of  the 
Jews  only,  but  also  of  the  Gentiles,  shows  by  his  apostle  in 
this  admirable  epislle,  that  from  the  begin7iiiig  he  liad  pur- 
poseil  to  call  the  whole  Gentile  world  to  that  .salvation  wliicli 
he  appeared  for  a  time  to  rcGlrain  to  the  Jews  alone  :  and 
winch  they  imagined  shuuUf  be  exclusively  theirs  for  ever. 
This  prejudice  ihe  apostle  overturns »  and  shows  that  tlic 
Gentiles  also  had  an  equal  share  in  the  election  of  grace.— 
We  should  be  careful  how  wc  make  lliat  partial  and  exclu- 
sice  which  shows  the  Fountain  of  goodness  to  br  no  respecter 
o(  jiersons,  or  even,  ultimately,  of  7ialio7is :  who,  like  the  sun, 
the  faint,  though  brightest  imapte  of  his  glory  in  this  lower 
world,  shines  equally  upon  the  just  and  the  unjust.  God, 
with  the  same  benevolent  design,  orders  his  Gospel  to  be 
preached  to  every  creature  under  heaven. 

The  peculiar  phraseobigy  of  this  epistle  I  have  also  endea- 
voured to  explain  ;  ;uid  where  this  could  not  be  conveniently 
done  in  the  notes,  1  have  generally  slated  it  at  the  end  of  the 
chaptei-s.     And  for  the  e.\planatioiis  of  diflicult  points,  or  ar- 
ticles which  may  have  been  but  slightly  handled  in  the  notes, 
I  beg  to  refer  to  those  concluding  observations  ;  and  particu- 
larly to  those  at  the  end  of  cliap.  viii.  and  ix. .    But  it  is  ne- 
cessary to  make  some  remarks  on  this  epislle,  as  an  epistle 
directed  lo  the  Hotnans  ;  tlial  is,  to  the  church  of  God  found- 
ed at  Koine.    Though   the  Gospel  was   preached  and  esta- 
blished there  long  before  either  the  apostle  had  visiti-d  this 
cily,  or  written  this  epistle ;  yet  we  may  rest  assured  that  the 
<ioctrine  contained  heve  was  the  doctrine  of  the  church  of 
Heme,  and  therefore  that  church  was  holy  and  apostolic.     If 
it  do  not  continue  to  walk  by  the  same  rule,  and  mind  the 
same  tiling,  it  is  no  longer  so ;  in  a  time  tlien,  when  the  Ro- 
man church  that  »ioic  is,  invites  the  attention  of  the  ('hristiaii 
world  by  making  great  and  bold  pretensions  ;  assuming  to  it- 
self the  titles  of  Ao/y,  catholic,  and  apostolic;  representing 
Roiric  as  the  fountain  whence  pure  truth  and  apostolical  autho- 
rity emanate  ;  it  may  he  useful  to  examine  whether  such  pre- 
ten;;ioiis  are  well  founded  ;  and  not  permit  confident  assump- 
tion, noise,  and  parade,  to  carry  away  our  understandings ; 
and  occupy  the  place  of  reason,  arguinent,  and  truth.     This, 
however,  cannot  be  done  to  any  extent  in  this  place  ;  only  it 
may  be  necessary  to  state,  that  as  the  doctrines,  &c.  of  the 
Konian  church,  profess  to  be  apostolic,  they  must  be  found 
in  the  Epistle  to  the  Romans,  tliis  being  the   only  apostolic 
work  directed  to  that  cliurch.     If  they  are  not  to  be  met  with 
here,  it  would  be  absurd  lo  look  for  them  any  where  else. 
But  there  is  not  one  dislinguishirig  doctri7ie,  or  practice  of 
the  Romish  church,  found  in  this  epistle.     Here  is  no  pope, 
no  exclusive  chiirchship,  no  Peterpence,  first-fruits,  legatine 
levies,  dispensations,  pardons,  indulgences,  reliques,  Agnus 
Dei's,  jubilees,   pilgrimages,  crusades,   carnivals,  canoniza- 
tions, abbies,   monasteries,  cells,   shrines,  privileged  altars, 
auricular  confessions,  purgatories,  masses,  prayens  for  the 
dead,  requiems,  placeljos,   dirges,  lamps,  processions,   holy 
water,  chrisms,   baptism  of  bells,  justification  by  works,  pe- 
nances, transubstanliation,  works  of  supererogation,  extreme 
unction,  invocation  of  saints  and  angels,  woi-ship  of  images, 
crossings  of  the  body,  rosaries,  albs,  stoles,  &c.  nor  the  end- 
less orders  of  priests,  abbots,  monks,  friars,  nuns,  anchorets, 
heruiits,  ca))U(hins,  &c.   &c.    Here  are   no  inquisitions,  no 
writs  de  ha;retico  coinburendo,  no  auto  da  fes,  no  racks,  gib- 
bets, tortures,  nor  death  in  all  variable  and  horrid  forms,  for 
those  who  may  differ  from  this  mother  church,  in  any  part  of 
their  religious  creeil.    )n  vain  will  the  reader  look  into  this 
epislle  for  any  thing  that  is  not  consistent  with  sound  sense, 
inflexible  je«*'nH,  and  llie  justice,  purity,  and  endless  benevo- 
lence of  the  Great  (Jod,  the  equal  Father  of  the  spirits  of  all 
flesh.     Here,  indeed,  he  will  see  the  total  full  and  degeneracy 
of  all  mankind,  strongly  asserted  and  proved  ;  the  utter  help- 
lessness of  the  human  race,  to  rescue  itself  from  this  slate  of 
ccUTiiption;  the  endless  mercy  of  God,  in  siiidiiig  Christ  Je- 
sus into  Ihe  world  todie  for  sinners  ;  the  doctrine  of  justifica- 
tion by  faith  in  the  blood  of  the  Lamb ;  regeneration  by  the 
energy  of  the  Divine  Sjiirit,  jiroducing  that  holiness,  without 
whicli  no  man  can  sec  God.     Here,  the  sacrificial  death  of  Je- 
sus Clirist  takes  place  of  all  Jewish  sacrifices,  and  works  or 
sufferings  of  man,  in  reference  to  justification.     Here  is  no- 
thing puerile,   nugatory,  or  superstitious  ;    no  dogma  degra- 
ding to  the  undi.'rstHiiding  ;  no  religious  act  tm worthy  of  the 
spirit  and  dignity  of  thetJuspel  ;  nothing  that  has  not  Che  most 
immediate  tendency  to  rnlighten  the  mind,  and   mend  the 
heart  of  man :  in  a  word,  every  thing  is  suitable  to  the  stale, 
of  mail,  and  worthy  of  the  majesty,  justice,  and  benevolence 
of  that  God,  from  whom  this  epistle  came.     Here,  indeed,  is 
the  model  of  a  pure  church.  What  a  pity  it  is  not  more  closely 
followed  by  all,  whether  Protestant  or  Po|)ish,  that  profess 
the  fuilli  of  Christ  crucified  !     Alas  !  that  a  church  which  was 
once  pure  and  ap'Stolic,  and  still  retains  all  tlic  essential  doc- 
trines of  the  (Jispel,  should  compound  Iheni  with  othere, 
which  are  not  only  the  commandments  and  inventions  of  men, 
but  which  80  counltTact  the  influence  of  the  ti-ulhs  still  re- 
tained, as  to  destroy  tlicir  cflicacy;  and  no  wonder,  when 
this  foreign  admixture  is  an  assemblage  of  rites  and  ceremo- 
nies, borrowed  partly  from  the  Jews,  and  partly  from  the  an- 
cient heathetib- ;  rendered  palatable  by  a  small  proportion  of 
Christianity. 
The  reader  «'ill  observe,  that  in  the  attecupl  to  illustrate 
91 


Anclrnt  Roman  calendar.  ROMANS. 

this  difilciilt  ami  most  important  epistle,  I  have  levied  contri- 
bulioiis  ill  all  qiiartei-s.— Jews,  Cliristians,  Heathens,  Fatheis, 
schoolmen,  oithotlox  and  heterodox,  have  all  conlribiited  their 
quota.  1  sought  tlic  ligiit  of  truth,  and  was  regardless  whose 
hand  held  the /a;n/). 

Tros  Tyriusqiie  i"ihi  nuHo discrimine agetur.  AjU.  1.  v.574. 
Tff  divinen  and  critics,  both  on  tlie  continent,  and  in  our  own 
country  I  am  undi-i*  great  ohiigation ;  and  tliis  obligation  I 
have  fe'lt  gratilied  in  uclii:ow)edging,  whenever  an  opportu-  | 
nity  presented  itself: — but  to  no  man  am  I  under  so  much 
(rt)h;jation  as  to  tlie  late  Ur.  John  Taylor  of  Norwich.  No  man, 
previous  to  his  time,  ever  studied  tliis  cpistleso  closely,  or  un- 
derstood it  so  well,  lie  alone  was  the  liret  who  set  all  its 
parts  in  a  consistent,  edifying,  and  glorious  liglit,  ns  far  as  its 
grand  nature  and  design  are  concerned.     On  his  plan  alone, 


Pestivals  of  the  Homish  church. 


this  epistle  can  be  interpreted  ;  those  who  have  had  the  rash* 
ness  to  say,  (because  his  religious  creed  and  theirs  happened 
to  differ,)  "Dr.  T.  knew  nothing  of  this  epistle  ;  and  his  key, 
far  from  opening,  has  locked  it  ;"  are  worthy  of  no  regard  : 
they  are  either  too  weak,  or  too  prejudiced,  to  be  able  to  dis- 
cern truth,  unless  it  come  to  them  through  the  medium  of 
their  own  preconceptions.  Such  persons  would  refuse  the 
water  rif  life,  if  not  brought  to  Ihcm  in  their  own  pitcher.  I 
have  now  only  to  add,  that  a  reitnpression  of  this  epistle  be- 
ing now  called  for,  the  first  being  entirely  sold  off,  I  have 
carefully  revised  the  whole,  and  have  found  little  to  alter; 
and  not  one  sentence  either  in  the  introductory  matter,  or  in 
the  7)otes  themselves,  that  1  can  either  in  conscience  or  ho- 
nour expunge.  A.  C. 
Millbrook,  January 'i3,  1818. 


THE  ANCIENT  ROMAN  CALENDAR, 

WITH  THE  FESTIVALS,  ETC.,  OF  THE  PRESENT  ROMISH  CHURCH. 


Instead  o( Chronological  TreZ'/fs,  which  the' 
subject  of  lliis  epistle  neither  admits  nor  re- 
quires, for  it  was  probably  all  written  in  tlie 
course  of  a  few  days ;  I  here  insert  tlie  an 
cient  Runuui  Calradar,  regularlydistiu^'uish- 
ed  into  all  its  Catetids,  Nones,  and  hies,  with 
the  diit"ereiit/ie««yais  observed  in  honour  of 
their  go,l.-5,  jjo  Idesse.s,  &c,  in  each  mouth,  and 
their  principal  astronomical  notes.  The  mo- 
dern. Ho/nan  Calendar  1  have  u:so  inlroJtur^d, 
with  a-s  many  of  the  festivals,  saints'  days,  &c. 
as  the  luarpn  would  receive.  The  it'.ider 
will,  no  doubt,  be  struck  with  the  conformity 
that  subsists  between  ancient  and  •moi.crn 
Rome  on  this  .subject ;  on  whicii,  in  this  place, 
I  shall  make  no  fartlier  rum;'.rks. 

This  Calendar,  which  wcis'made  by  Julius 
Csesir,  in  the  year  of  Rome  708,  and  before 
Christ  4.5,  is  still  exceediii<.'ly  useful,  especial- 
ly for  uiiderstandim;  the  writers  of  antiquity, 
particularly  those  of  the  Latin  Church ;  as 
well  a.^  for  asceitaininsr  Ihe  precise  dates  of 
hulls,  diplomas,  and  public  acts  in  general. 

The  Romau  month,  the  reader  will  observe, 
Is  divided  into  Calends,  Nones,  and  Ides ;  all 
of  which  are  reckoned  iKWkward.  The  Ca- 
lends ai'e  Ihejirst  day  of  the  month  ;  as  Ca- 
lemlls  Janaariis,  is  the  fi-si  d;iy  of  January  ; 
Pridie  Calendaruin,  or  CH/(7(iZrt.«,  is  the  3lst 
of  December ;  Hi.  Cat.  the  3utli  December;  iv. 


Cal.  the  29th  December;  v.  CaL  the  28th,  &c.  | 
The  Nones,  which  are  four,  follow  the  Ca- 
lends; as  iv.  Nonas  Januarii,  is  Jan.  'i.  Hi. 
Nonas  Janiiarii,  is  Jan.  3,  Pridie  Nonas  Jan. 
is  Jan.  4,  and  Nonis  Januarii,  is  Jan.  5.  But 
in  March,  May,  July,  and  October,  there  are 
Six  Nones. 

After  these,  the  Ides  In  each  month  are 
eight ;  as  viii.  Id.  Jan.  (Uctavo  Idus,  or  Idv>- 
uiii  Januarii,)  is  January  the  6th ;  vii.  Id. 
Jan.  (Septimo  IduSj  or  IdauTii  Januarii,)  is 
January  the  7th  ;  vi.  Id.  Jan.  {Sexto  Idus,  or 
Iduum  Januarii,)  is  January  the  8th  -,  and  so 
on,  till  you  come  to  the  /(/<•«  themselves,  Idi- 
bus  Januarii,  being  January  13th. 

Ob.servi;— 1.  When  the  acczisattve  case  is 
used,  as  Nonas,  Idus,  Calendas,  the  preposi- 
tion ante,  befoio,  which  jroverns  tliis  case,  is 
understooJ  ;  as  tertio  ante  Calendar,  the  third 
day  before  the  Calends ;  quarto  ante  Calen- 
das, Uie  fourth  day  before  the  Calends,  &;c. 
Ob.ser\'e— 2.  that  after  the  Ides  which  are  on 
the  13th  day  of  January,  February,  April, 
June,  A-ugust,  September,  November,  and 
Decrm'ier;  and  on  the  15th  of  March,  May, 
July,  and  October,  which  have  six  Noiifs 
a-piece,  the  Calends  following  are  to  be  rec- 
koiiel  to  the  next  month. 

The  first  column  in  each  month,  contains 
the  regular  days  of  that  month  ;  the  next  co- 


lumn, the  Calends,  Nones,  and  Ides  ;  and  (he 
slightest  inspection  will  show  how  the  days 
of  these  denominations  luiswer  to  the  com- 
mon days  of  the  month  in  their  recular  order. 

The  Nundinal  Letters  I  ha^■e  not  inserted, 
as  they  only  refer  to  the  custom  ot  ad/minis- 
tering law.  or  Irjing  causes,  holding  public 
as'iemblies,  electing  'magistrates,  &c.  amon^ 
the  ancient  Romans.  I  have  thought  it  best 
to  fill  up  that  place  with  other  matters  belong- 
ing to  tliis  calendar, in  wi.ich  general  readers 
might  lind  more  interest. 

The  Italic  names,  the  reader  will  perceive, 
is  the  modern  Roman  Calendar,  copiously 
filled  with  the  days  oireal  and  reputed  «aints: 
these,  however,  are  not  the  whole  whose  fes- 
tivals are  observed,  and  whose  jirotection  is 
imjilored  in  lliat  church  ;  as,  upon  an  average, 
there  are  not  fewer  than  five  of  these  real  or 
imaginary  beings  to  every  day  of  the  year  I 

The  Saints'  days  and  Festivals  of  the  Fi>- 
mish  church  are  taken  from  Mr.  Athan  But- 
ler's Lives  of  the  Saints,  (one  of  the  best  pul>- 
licalions  of  this  kind,)  confened  wilh  the 
Connaissancedes  Temps,  edited  by  La  Latrde. 

The  ancient  Roman  Calendar  has  licen 
taken  chiefly  from  Ainswoith;  the  two  co- 
pies, one  English,  the  other  Latin,  in  his  Be- 
cond  volume,  being  collated  together,  and 
mutually  corrected. 


•Arte.  Roman  Moyith,  Festivals,  ^-c.  Saints' 
Days  of  tlie  Romish  or  Latin  Church. 

'JAiNUARV— Under  protection  of  Juno. 

Cal.  Jan nari is— Sacred  to  Janu.^,  Juno.  Ju- 
piter, and  .Esculapius.— .S;.  Fulgentlns, 
Odilo  Of  Olon. 

IV  Nonas— An  unfortunate  day,  termed  by 
the  Romans  dies  atra.—St.  Macarius, 
A.lelard. 

Ill  No;ia.s— Cancer  sets.  Birth-day  of  Cicero. 

—St.  P.  Balsam,  Genevieve. 
Pridie  Nonas— Praver  for  the  safety  of  the 

prince.— Sf.  Titus,  Rigobert.  Rumon. 
Noiii^  Jan.— Lyra  rises.— Sf.  Si7neon,  Sty- 

lite-t,  Synclelica. 

VIII  lius— Sf.  Melanius,  Nilatnmon. 

VII  I;lus-Sf.  I.ucian,  Cedd,  Ablric. 

VI  Idus- Sacrifice  to  Jup\lt:r.—St.Apollina- 
9  M,  Seve.rinus,  Pega, 

V  Idus— .\2onalia.orfeslivalsin  honour  of 
A'-'Oiiiiis.  The  Doiphin  rises.— Sf.  Juli- 
an,  Mirrciana,  Felan. 

10 IV  Idus— .Media  hyems.  or  Mid- winter.— 
Sf.  William,  Agatho,  Mar  dan. 

11  ni  Idus— Carmeiiudia,  or  festivals  in  ho- 
noui^of  Carmiuiti.  Temple  dedicated  to 
Juturna.— Sf.  T/icodo.sius,  Ilyginus. 

12  Priiilelilus— ''omiiitalia,  or  festivals  in  ho- 
nour of  the  L:iri.-s,  or  household  gods.— 
Sf.  Arcculius,  liennct.  Aelred. 

Idibus  Jan.— iiicied  to  Jupiter  .Stator.  Au- 
gustus named  Oct;ivius.— Sf.  Veronica, 
Kentigcrn. 

XIX  Cal.  Feb.- Sf.  Hilary.  Felix.  Scias. 

XVIII  Cal.— Sacred  tx)  larmenta.  I'oirima, 
and  Postverta.-Sf.  Paul  the  first  hermit. 

Kvn  Cal.-Temple  of  Conconl  raised  by  Ca- 
niillus.— Sf.  Honoratus.  Pope  MarccUus. 

XVI  Cal— Sun  in  .\(iuarius.— Sf.  Antony 
patr.  of  the  monks. 

XV  Cal.— Sf.  Peter's  chair  at  Rome. 

XIV  Cal.— Sf.  Canute,  Henry.  WuMan. 

XIII  Cal.— Sf.  Fabian.  Setmstirin.  Fechin, 

XII  Cal.— Sf.  A^rus,  Epiphanius,  Publius. 

XI  Cal.— Sf.  Vincent,  Anaitasius. 

X  Cal.— Lyra  (the  bri'-'ht  star  in  the  HanO 
sets  -Sf.  Raymund,  Ildefoiisus. 

IX  Cal.— SementiUFe  Feria}.  or  the  feast  of 
seed-time.- Sf.  Timothy,  Bnbylai,Cadoc. 

VIII  Cal.— Sf.  Prcjectus,  Apotlo,  Poppo. 
VII  Cal.— .Sf.  Polycarp,  Paula,  Conon. 

26]V1  Cal— Temple  dedicated  to  Castor  and 
271    Pollux.— Sf.  J.  Chrysostom,  Marivs. 
S8  V  Cal.— Sf.  CharUyna^ne,  Cyril. 

9a 


IV  Cal.-Equira,  or  horse-iaces  in  honour  of 
Mars  in  the  Campus  Maatius.— Sf.  Fran- 
cis, Gitdiis  of  Sales. 

III  Cal.— j^.icred  to  peace.  Fidicula  sets. 
— Sf.  BothiUUs,  Martina. 

Pridie  Cal.— Sacred  to  the  Dli  Penates,  or 
household  gods.— Sf.  Cyrus,  Maidoc, 
Galdus. 

FEBRUARY.— Under  protection  of 

Neiitune. 
Cal.  Febrnaviis— Lucaria,  festivals  at  Rome 
celebrated  in  a  large  grove.    The  sacrifi- 
cium  bidens  to  Jupiter.— Sf.  Ignatius, 
Sigebert,  Kinnia. 

I V  Nonas— Sf.  Laurence,  abp.  Canterbury. 
HI  No.ias— Lyra,  and  the  middle  of  the 

Lion,  set— Sf.  Bln^se,  M'erebm  ge. 

Pi-ic.ie  Nonas— nolpiiin  sets.— Sf.  Gilbert, 
Isidore,  Madan. 

Nonis  Feb.— Au..:^stus  surnamed  Pater  Pa- 
triae, or  fatlier  of  his  country.  Aquarius 
ri^ieii.— Martyrs  of  Japan  St.Vitus. 

VIII  Idas— .Sf.  Dorothy,  Vedasr.,  Amandus. 

VII  Idus— .Sf.  Romuald,  Thcodorus. 

VI  Idus— .Sf.  Strphen  Cnthman,  Paul. 

V  Idus— COiiiU'.^icement  of  spring.— Sf. 
Tlieliau,  Ani'^ert,  ':rhard. 

IV  Idus— Sf.  i'llioUwtica,  ivniiam. 

Ill  Idus— Arciophyla.\',  or  Arctunis  rises. 
Geiiialic  games.— Sf.  Saturninus,  Seve- 

■   rinu-1. 

Pridie  Idus-.Sf.  Benrdicf,  Meletius.Eulalia. 

Idibus  Feb  -Sacred  to  Faunus  and  Jupi- 
ter, slam,diter  of  the  Fabii.— Sf  Cathe- 
rine, Modnninoc 

XVI  Cal.  Mar.— The  Crow,Crater,  and  Ser-  ] 
pent,  ris'\— Sf.  Valentine,  Maro,  Conran. 

XV  Cal.—Lupc:calia,  or  festivals  in  honour 
of  Pan.— .Sf,  Fnustlnus,  Sigfrid,  .Jovita,' 

XIV  Cal. —Sun  in  Pisces.— Sf.  Onesimus, 
J7fli/i?m,  Tanfo.  \ 

XIII  Cal.  -Quiiinalia,  or  festivals  in  ho- 1 
uour  of  Romulus.— Sf.  Flavian,  Silvin,\ 
Lnman.  i 

XII  Cal.— Fornacalia,  or  festivals  in  honour 
of  Fornax.  Feralia,  or  festivals  in  ho- 
nour of  the  dead.— Sf.  Sitncon,  Leo, 
Paregorivs. 

XI  Cal.— Muta,  or  goddess  of  silence.— if. 
Barbatus  or  Barbas. 

X  Cal.— Charistia,  or  festivals  at  Rome  for  , 
the  distrilnition  of  mutual  prcsc-ts  — , 
Sf.  Tyrannio,  Encherius.  ' 


21  IX  Cal.-Terminalia,  or  festivals  in  honor  of 

Terminus -Sf.  Sever  ianvs,  I'cpin,Vcrda 

22  VIII  Cal.— St.  Margaret,  Baradat. 

23  VH  Cal.— Sf.  Serenus,  Dositheu-!,  BoisiL 

24  \T  Cal  — Rcgifiigium,  or  b.anishment  of  the 

kings  from  Rome,  The  place  of  the  Eis- 
I    sexfile.— S«.  Mattliias  the  apostle. 
2,5:V  Cal.— Sf.  Tara.fius,  Cai.iarru.i. 
26,IVCal.-Sf.  Alexandfr, Victor,  Porphyrius. 

27  111  Cal.— Equiria,  or  horse-races  in  the  Cam- 
I  pus  Martins.- Sf.  Leander,  Alnoth,  Gal- 
\    viier. 

28  Pridie  Cat.— The  Tarquins  overcome— Sf. 
I    Proterius,  Romanus. 

MARCH.— Under  protection  of  Minerva, 
i'cal.  Martii.s—Matroiialia,  or  festivals  in  ho- 
nour of  Mars.    Ancilia  in  honour  of  the 
same  und.—St.  David,  Monan,  Albinuf. 

VI  Nonas— Birth  of  Jupiter.  Sacred  to  Lu- 
cina— .Sf.  Charles  the  Good,  Joavan. 

V  Nonas— The  second  Fish  sets.— Sf.Cu/w- 
gundes,  Lamatiffe. 

IV  Nonas— Sf.  Casimir  pr.  of  Poland, 
Adrian. 

III  Nonas— Arctophylax,  or  Arctunis  sets. 
Vindemiator  rises.  Cancer  rises.— Sf. 
Kiaran,  Brtaca,  Roger. 

Pndic  Nonas— Feasts  of  Vesta.  Julius  Cto- 

sar  created  high-priest.-Sf.C/irodf^ari^-, 

F^idolin. 
Nonis  Mar.— Pegasus  rises.  Temple  of  Ve- 

jupiter.— Sf.  Perpetua,  Felicitas. 
VIII  Idus— The  Crown  nses.— Sf^  Diithak, 

Rosa.  Senan. 

VII  Idns— Oiloii  rises.  The  Northern  Fish 
rises.— Sf.  Parian,  Gregory  of  Nytsa. 

VI  Idus— 40  martyrs  ofSebaste. 
II  V  Mus— Sf.  Kulos-ius.  JEngus. 

IV  Idus— Pope  Gregory  the  Great. 

Ill  Idus— The  opening  of  the  Sea.- £f.  M- 

cephorus.  Gerald. 
Pridie  Idus— The  second  Equira,  or  horse- 
races u|Hin  t'..e  banks  of  the  Tiber.— 

Clueen  Malliildis,  I.vbin. 
15  Idibus   Mar— Sacreil   to   Anna  Perenna. 

The  Pnrricide.  Scorpio  rises  —Pope  Za- 

chary.  Mary. 
XVII  C:U.  Ap— Middle  of  the  Scorpion  sets. 

.Sf.  Julian..  Finian  the  leper 
XVI  Cal.— Liljeralia,  or  festivals  in  honour 

of  B,icclius.   Agonalia  in  honour  of  Ago. 

niu.s.  Milvius  rises.— Sf.  Pofri'cfc,  Josep!^ 

tlT  Arimathea. 


Aticient  Roman  calendar. 


ROMAXS. 


Pcatlrah  of  the  Pi.vii^h  chnrch 


XVCal.— Sun  in  Ar\es.—Kinff  Edicard, 
Antelm,  Cyril. 

XIV  Cal.— Quinquatrla,  or  festival  in  ho- 
nour of  Minerva.  It  continued  for  five 
days.— Sf.  Jmeph  Alcmund. 

xm  Cal.— Sr  Ciilliberl,  Wulfran. 

XII  Cal.— The  first  day  of  tlic  Ccntvirj-. 
Pegasus  sets.— T/K  thro:  Serapiom,  En- 
deut. 

XI  Cal.— Sr  BofiL,  Lea,  CiUharine. 

X  Gal.— Tubilustrium,  or  i-ok'nin  procos- 
sion  with  trumpets.— Sf.  Victorian,  Edel- 
trald. 

IX  Cal.— St  Iremtus  bp.  of  Surmiton, 
Simon. 

VIII  Cal— Vernal  equinox.  Hilaria,  or  fes- 
tivals in  honour  of  the  mother  of  the 
goiis— Annunciation  B.  V.  M. 

VU  Cal.  -.Sr  Ludgrr,  Braulio. 

VI  Gal.— Cresar  made  himself  master  of 
Alf!xandria.— sr.  John  the  hermit,  Ru- 
pert or  Robert. 

V  0;il.— Mei.'alcsia,  or  games  in  honour  of 
Cvbele— Popf  Sixtiis  III,  K.  Gonlrxn. 

rv  Cal.— S/.  Jona^,  Armogattes,  Mark, 

III  Cal.— S.-icred  to  Janus,  Conrord,  Health, 
an^i  Peace.- sr.  Zotlmus,  Rieul  or  Re- 
sidue. 

'ndie  Cal.— Svrred  to  the  Moon,  or  Diana, 
on  the  Aventinc  mount,— Sr.  Benjamin, 
Guy,  Acimtet. 

APRIL.-  Under  protection  of  Venus. 
Cal.  .\prilis— .S;icr('d  to  Venus,  and  Virile 
Fortune.    .Scorpion  sets.— Sr.  Hugh,  Me- 
Htu,  Qilbert. 

IV  Nonas— The  Pleiades  set.— Sr.  Apian, 
Ebba,  Bronac/ia. 

III  Nonas— sr.  Agape,  Ulpian.  Kicetat. 

Pridic  Nonas— Met'ale.sia,  or  g;imcs  in  ho- 
nour of  Cybele  for  eight  days  — Sr.  Isi- 
dore. Ftato. 

Nunis  Apr.— Sr.  Vincent,  Ferrer,  Tiger- 
nach  Becan. 

VIII  Idiis.- .Sjttred  to  Public  Fortune.  Birth- 
day of  Diana.— ^farryrs  of  Ilaaiab,  Wil- 
lifini. 

Vn  Idus— Birth-day  of  A  polio,  Socrates,  and 
Plato  —St.  Hegenippui.  Finan,  Aibert. 

VI  Idus— Games  for  the  victory  of  Ca;sar. 
Libra  and  Orion  seL— Sr.  Diony$ius, 
Walter.  Albert. 

V  Idus— Cereali.i,  or  festiv.-ils  in  honour  of 
Ceres.  Ludi  Circcnscs,  or  games  in  the 
circus  dediKited  to  Census.— Sr.  Wal 
trude,  Dotlo,  Gaucher. 

IV  Idus— .Sr.  Bad(mii.i.  Mechtildex. 

Ill  Idus— Popf  Leo  the  Orent,  .inripai. 
Pridic  Idus— The  irreat  mother  hroujht  to 

IJome.— sr  Zeno.  Sabas.  Victor,  Jiiliits. 
Idibus  Apr.— Sicred  'o  Jupiter  Victor,  and 

Llbertv.— Sr.  Hemienegild,  Caradoc. 
XVm  C.  Mai.  -f;t.  Tibnrtus,  Carpu.s,  Be. 

nfxet. 
XVII  (Jal.— Fonlicidia,  or  festivals  wherein 

cows   with   c;ilf  were   sarrificetl  — Sr. 
Mande,  Ba.«(7c«ff,  Ruadhan. 
XVI  Cal.— Aui-'uslus  saluted  Emperor.  Hy- 

ni\eti  set— Martyrs  ofHarago^na,  Druun. 

XV  Cal.— Pop^  Anicetv,  f^imion. 

XIV  Cil— Equina,  or  horse  inces  In  the 
circus,  and  the  burning  of  the  foxes.- 
.<r  (iaIJin.  J.aferian. 

XIII  Cal -^Snn  In  Taurus —Pop«  Leo  IX., 
KIphcge  the  Bald. 

XII  Cal  — .sr  Agne.3,  Serf,  James. 

XI  Cal— Paltlia,  or  festiv.Ms  in  honour  of 
Pales.  Agon.-dia,  or  festival  in  honour 
of  A'.'Onius  Birthday  of  Rome.— Sr. 
Ansetm.  HarliUn.  Biietio. 

X  Cal  — sr.  Soro.  Azadcu.  Leonide$. 

IX  Cal— The  first  Vlnalia,  or  festi\-als 
of  Jupiter  and  Venus.— Sr.  George  the 
Martyr,  [bar. 

vni  Cal— Destruction  of  Ilium.— Sr.  Fide- 
lis.  MelUtw,  Bona. 

VII  Cal— Roliigalla.  or  festivals  In  honour 
of  Robipoor  Rubijro.  Mid  spring.  Aries 
sets.  The  doi  rises.— Sr.  Mark  the  Evan- 
gelist, IviiL 

VI  Cal.— The  Goat  rises.— Sr.  Cletus,  Rich- 

ariua.  Radbert. 
V  Cal  — Feri.Te  Latinre,  or  Latin  festl\-als  in 

honour  of  Jupiter  Latialis— Sr.  AnlM 

miu,  y.ita,  AnoJiraslii.i. 
IV  Cid.- Klondia,  or  ?:\mes  in  honour  of 

Flora  for  six  days.— Sr.  Vitalis,  Cronan, 


29 


Pollio 
III  Cal.-Sr.  Fiachna,  Robert,  Hugh 
Pridle  Cal. -Sacred  to  Vesta  Palalina.  The 
ffrsl  Larenanalia.— sr.   Catharine,  So- 
phia, Ajutte. 

MAY.— Under  protecUon  of  Apollo 
Cal.  Mal.-To  the  irood  goddess.      Altar 

raised  to  Lares.    Ciames  of  Flora  for  three 

days.     Capella   rises.— Sr.   Philip  and 

Janus,  .ipostles. 
VI  Nonaa— Hy.adcs  rise.    The  Corapitalia. 

St  Alhanatius. 

93 


3;V  NoKus  -The  Centaurand  Hyades  rise.- 
I     Inrfiilinii  ofrhr  Ihly  Crons. 
IIIV  Noiia.v-.sr.  Muniia.  (iixlard. 
5,111  Nunas— Lyra  rises  -i-'ope  Plus  V.,  An- 

I     ge/im  Hilary. 
6,Pridie  .\<in;is  -Middle  of  the  Scorpion  sets. 

—St.  John  before  the.  Latin  gate. 
7'Nonls  .Mai.— VirgllUe  xisc.— Pope  Benedict 

I    11,  Staniilas 
SiVlIl  KUis-The  Goat  ri.scs— Sr.  Wiro,  Od- 

I    rian,  Gybrlatu 
9|VII  Idus— Lemuri.a,  Or  nisrlit  festivals,  to 
api)e;i.sc  the  niant-s  of  the  nvMi.—Ht.  Her- 
i    inas,  Brynoth. 
10, VI  Idus— sr.  .Antoninus,  Arhard,  Isidore. 
I liV  Idus— Orion  sets.     Cnforlunaic  days  to 

I    marry  on.— .Sr.  Mamme.rtu.^.  Mai)ul. 
12. IV  Idus-  .Sacred  to  Mars,  the  avtnsrcr  at 
the  Circus— sr.  Gtrynanas,  Rittriides, 
I    Pancras. 
13tlll  Idus— PIri.idps  ri.se.     Commencement 
of  Slimmer.— sr.  John  the  Silent,  Scr- 
valius. 
14  Pridie  Idus— Tpurus  rises.   S-acred  to  Mer- 
I    cury.— Sr.  Bonifa.-r,  Pontius,  Carthagh. 
ISIdibus  Mai.— Birlli-day  of  Morcii -y.    Fes- 
tiv;il  of  the  mevrlMi'';.    L.vra  rises.    Sa- 
cred 10  Jupiter.— .Sf  Di/'iii'na.  Gciifibern. 
16  XVII  Cat.   Jan.- Sr.    llcbcdjtau^,  Abdas, 

I    Brendan. 
17|XVI  r^al.— .sr.  Paifidius,  Mati^,  Maden. 

18  ,XV  Cal.— sr.  Erie,  Poramon,  I'ctianliu.i. 

19  XIV  Cal.— Sun  in  Gemini.— sr.  Dunstan, 
I     Pud'  ntiai'a. 

20;X111 1  al.— Sf   Bernardin,  Ethelbert. 
XII  Cal.— Ajonalia.  or  festivals  in  lionour 
of  Agonius.    .Sacretl  to  \'cjovis.  or  V"ju- 
piter.  The  dojr  rises.— Sr  Godric,  Snspis 
or  Hospitiiis. 
•n\\l  Cal.— sr.  Yvo,  Bobo,  Conall,  Castvs. 
"^  X  Cal.  Tubiluslnmi,  or  toleran  j)rocession 
withtrumjiets.  The  feriaj  of  Vulcan.— ST. 
Julia  Dfstdcrius. 
24  IX  Cal.— .sr.  Donatian,  Rogation,  Vincent. 
■i5  vm    Cal— Temple    of    Fonuiie.      Acjuila 
,s(^s.— Pope  Greanry  VU..  Urban. 
\ni  Cal.— .-ViTiophylax.   or  Arctunis,  sets. 
The  seconil  Reeifugium.— Sr.  Augustine, 
apos.  of  England. 
VI  Cal— Hyaiies  rise.— Sr.  Bcde,  Pope  John, 

Julius. 

V  C,d.— sr.  Grrinaniis,  Caro. 
IV  Cal.— sr.  Maxinms,  Cyril.  Conon. 
Ill  Cal.— i'opc  Fclij.  Maguil,  Walstan. 
Pridie  Cal.— sr.  Petronilla,  Cantiu-s. 


JUNE.— Under  protection  of  Mercury. 

Cal.  Jun  — Fabaria,  or  festivals  in  honour 
ofCarna.  Aquilia  rises.  S;icred  to  Ju- 
no, Moneta,  and  Tempaslas.— Sr.  Justin 
Martyr,  Wistan. 

IV  Nonas— Hyades  rise.    Ssicred  to  JIars. 
.sr.  Erasmus,  Pofhtnus. 

III  Nonas -Sacred  to  Bellona.—Sr.  Cecilius, 
Clolildis,  Lifard. 

Pridie  Nonas— rcmpli>  of  Hercules  in  the 
Circus.- .Sr.  Cluirinus,  ycnooc,  Pctroc. 

Nonls  Jun— Pacred  to  Jupiter  Sponsor. 
Temple  of  F.aith  — Sr.  lUidius,  Dorotheus. 

VIII  Idus- Temple  of  Vesta.— Sr.  Philip  the 
diacon.  Gudtrall. 

vn  Idu.^— Pifcaiori.an  d.ays  in  the  Camims 
Martius.  Temple  of  the  Mind.  Arctu- 
nis sets— Sr.  Colnian,  Mcriadec,  Rolcrt. 

VI  Idus— Altar  of  Jupiter  Pistor.—Sr.  Clou, 
William  abp.  of  Vo*. 

V  Idus— Matralia.  or  festival  in  honottr  of 
MatMta,  orlno.  Dolphin  rises.— Sr.  Rich 
ard.  Pelasria,  Vincent. 

IV  Idus— Sacred  to  Powerful  Fortune. 
Temple  of  Concord— sr.  Margaret  queen 
of  Scotland. 

11  III  Idus-  Sacred  to  Mother  Matuta.— Sr. 

Barnabas  the  apostle. 
Pridie  Idus— Invincible  Jupiter.  Quini|iia- 

tria  miniiscula.  or  the  minor  festivals  in 

honour  of  Minerva.- Sr.  Eskill,   Vnii- 

phrtus.  Tcrnan. 
Idibus  Jun  — .sr.  Antony  of  Padua,  Damh- 

vadc. 
14  XVIII  Cal.  Jul.-Hyades  risc.-Sr.  Ba^il 
I    the  Great.  Sennus. 
'j  .XVII  Cal  -Orion  rises.     The  carrvlntr  of 

tlie  dun"  out  ofihe  temple  of  Vesta —Sr. 

Vitus.  I.andelin,  Vcugc. 
16  XVT  C,d.-,«qul  and  VolscI  put  to  flight  bv 

Posthunuis.  —  .sr.  Quiricut,  Feneolus, 

.iurtUan. 

XV  Cal  — .tir.  Stcnnder.  Marcian,  Avitus. 
XIV  Cal.     Festival  of  .'Mliier\a  on  the  Aven- 

tine  mouut  — Sun  In  Cancer.— Sr.  Mari- 
na, Amand,  Marcus. 
XIU   Cal." Smiimanalia,    or    fcstiv-als   in 

honour  of  Pluto.    Ophluchus  rises.— Sr. 

Gerpas/iis,  Die  bp.  of  Severs. 
XII  Cal  — .sr  Gobain,  Idaberga.  Bain. 
XI  C.il— .^r.  Aloysius,  Kiisebius,  .Veen. 
22|X  Cal— Flamlnlus  concjuered  by  tb»Car- 


thaHcnlans.- 
Britaln. 


St.  .tlban,  protomart.  of 


23,IX  Cat.— Sacred  to  Powtrful  Fortune,— sr 

I    Erheldredn,MaryofOignirs. 
24  Vlll  C;d.— Crowneiisliips  carried  Ivinqueti 
along  Uie  'Vihcv.—ScUivily  of  Jo/m  Bap- 
tist. 
VII  Cat.— Summer  Solstice.— Sf.  Prosper, 

Moloc,  Adtlbert. 
VI  Cal  — S;icrert  to  Jupiter  Stator,  and  Lar. 
—  Sr.  Vigilius,  Balolen,  Atithelm. 

V  Cat.— Temple  of  Qviirinus.— Sr.  Ladislai 
I.  king  of  Uumrary. 

IV  tral. -P'/jw  Leo  11.  BaMlides. 

III  Cal.— Siicred to  Hercules  and  OicMuses. 
—St.  Peter  piimc  of  the  apostles. 

Pridie  Cal.— Sr.  Paul  'the  apostt^. 

QUINTILIS,  or  JULY —Under  protection 

of  Jupiter. 
Cal.  Jul.- Removing'  from  one  house  to 
anotiier.— .sr.  Calais,  Thierri.  Leononts. 
VI  Kon-.is— Visitation  of  blessed  V.  M. 

V  NoiwLS— sr  Guthagon  Bertran.  Phncaa. 

IV  Nonas— The  Crown  .sets.  The  Hyades 
rise.— Sr  Vlrir^  Odo,  Finlar.  Bertha. 

Ill  Nonas— Popiihfugium,  or  dav  in  which 
the  p(.0|)l('  of  Rome  fled  froni  their  ene- 
mies.--sr.  Modircua.  Edana,  Peter. 

Piiilie  Nonas— Conflagration  of  the  Capi- 


tol, in  the  time  of  Sj  11a.— Sr.  Paladiut 
apos.  of  the  Scots. 
Nonis  Jul.— Capiotinae,  or  festival."  in  ho- 
nour of  Juno.    Festival  of  the  Muids.— 
.     Pope  Benedict  XL,  Hedda. 
*•  VIU  Idus— Vitulatio,  or  wanton  rejoicings. 

— .Sr.  Elizabeth  Q.  of  Portugal. 
^  VII  Idus— Ccplicus  rises.— Sr.  Ephremdoc- 

toi- of  the  church. 
"'  VI  IdiLs— The  Etesian  wimis  begin  to  blow. 

I    —  The  sivcn  brothers,  Rujina. 
"jV  Idus— Ludi  Apollinares,  or  games  in  ho- 
nour of  Apollo  about  tlds'lime.— Pope 
P-ius  L.nrosfnn. 
'■«  IV  (lUi.s- Birt1i-d,iy  of  Julius  Cesar.     Fes- 
tival of  Female  Fortune —Sr.  S'alor,  Fe- 
I    //.,-,  .7  Gualhert. 
'■'Ill  Idus— .sr.  A>iaclelvs,Turiaff.  Eugmius. 
'  Pridlo  Idus-Sacred  to  Fcmali;  Fortune.— 
St.  Bonaventvre  Dr.  ofthf  church. 
Idibus  Jul.— Festival  of  L'astor  .and  Pollux, 
—St.  Henry  II.  unprror.  Sirithin. 
XVII  lal  Aug.— The  foremo.st  do?  ilses,— 

St.  Euslarhius.  Elier  the  hermit. 

XVI  (  al  — Alieiisis  dies  atra,  or  .Tjiniver- 

sary  of  the  unlucky  battle  of  Allia.— Pope 

Leo  IV.,  .Marcell.'na. 

XV  (  al.~Sf.  Syviyhorosa,  Bruno,  ArnovL 

XIV  Cal.-Lucaiia,  games  lasting  four  days. 

—St.  J^mmachus.  Macri7ia. 
XIII  Cal.— Plays  for  Ca  sar's  victorv.    Sun 

in  Leo.— sr.  Joseph  Barsabas,  Ceslas. 
XII  Cal.— Sr.  Prorrdfs.  Zoticus  Victor. 
•^  XI  Cal.— .sr.  Mary  Magdalene.,  Dabius. 
lX  Cal— The  aanics  of  Neptune.— .S7.  i4po*- 

tinaris,  Lilorivs. 
IX  <"&1.— .sr.  Lupus.  Kinga,  Declan. 
25|Vin  Cal.— Furinalla.or  festivals  in  honour 
of  Furina.  The  Circensian  cames  lasting 
six  days.— Sr.  James  tlu  Gnatrr,  Thea. 
VII  Cat —In  this  month  do"s  were  sacri 
fifed  to  the  dog-star,  according  to  FestB€. 
— Sr  An7tc.  mother  of  B.  V.  M. 

VI  Cat.- Aijuila  rises.— Sr.  Pantaleon,  Con- 
gall.  Luican. 

■•iS  V  C:\\.—Pope  Innocent  I.  Pope  Victor. 
IV  Cal— Neptunalia.  or  festivals  in  honour 
of  Neptune,  were  celebrated  some  time 
in  this  month,  according  to  Varro.— Sr. 
Martha.  Olaus,  Pope  Felix. 

30  III  t;,il.— Aquilu  sets.- ,sr  Abdon,  Sennen, 
I    Julitta. 

31  hPridie  Cal.— Sr.  Ignatius  of  Loyola,  Helen. 

SEXTILIS,  or  AUGUST. -Under  protec- 
I  tlon  of  Ceres. 

Cat.  .\ne.— Temi)te  of  Mars  consecrate*. 
Sacred  to  Hope.— 77ic  Seven  Maccabees. 

IV  Nonas— Fena"  upon  account  of  Ca>sar'» 
subduing  Sp.ifn. —sr.  Etiicldrit/ia,  Pope 
Sttphcn. 

Ill  yon^— Invention  of  St. Stephen's  rejict 
4iPridle  Nonas— The  middle  of  Leo  rises.— 

I    .Sr.  Dominic.  Lvanus. 
5,Noni3  Aug.— S.acred  to  Health,  on  the  Q,ui- 
rinal   mount.— Sr.   Oswald,  Mevimius 
A  fra. 
6  VIti  Idus— S,-»cred  to  Hope.— Tra«»/!e^ra- 
!    tion  of  our  Lord. 

VII  Idus— Middle  of  Aquarius  sets.— St. 
Cnjctan,  DoneUus. 

VI  Mus- Sacred  to  Soli  Indigeti  on  the 
Quirinal  mount.— Sr.  Cyriacits,  Hormit- 
das.  Largus. 

V  Idus— .sr.  Ro7nanus,  SathyoT  David. 
10,1V  Idus— Altars  of  Ops  .and  Ceres  in  the 

Jugarian  street.— ST.  Deusdedit,  Blaan, 

1    Laurence. 
11  III  Iilus— Sacred  to  the  great  guardian  of 
Hercules,  In  the  Circtis  Flaminius.   The 
Ix^gliuilng  of  autumn,— sr.    Susami^ 

<    F^ittius,  Gcry. 


Alu 


/luiniin  calendar. 


ROMANS. 


J<^estivah  of  Ihc  Tfumish  church 


Prictic  Irtiis  -  Lisnapo:sia.-Sr.  Clare,  Tin- 
j)liii.i,  Miircdach.  _  , 

liiibiis  Aug.— Sacreil  to  Diana  in  lUe  ft>-lva 
Aricini,  and  Vertumnus.  The  least  ot 
slaves  anil  servanMnaiils.— Sr.  Hippoly- 
trw,  Wigbert,  Cassian. 

XIX  Cal.  Sep.— Sf.  Eu^cbias  tlie  prieM. 

Will  C^xV—Assriinption  ofB.  V.  M. 

XVII  Cal.— SJ.  Hyacinth,  Roch. 

XVI  c:al.— Portumnalia,  or  fe.stivals  in  ho- 
nour of  Portumnus.— S;.  Mamas,  Lite- 
ratus  ami  fix  monks. 

XV  Cal.— Consiialia,  or  festivals  in  honour 
of  CoiLsus.  Rape  of  the  Sabines.— Sr. 
Helen.  Apapetus,  Clare. 

XIV  Cal.— Death  of  Augustus.— Sf.  Moch- 
teu-i.  Cumin,  Leipis. 

xni  Cal.— Vinalla  sccunda,  according  to 
Pliny.  Sun  in  Virgo.  Lyra  sets.— S?. 
Bernard,  Ofiein. 

XII  Cal— Vinalia  ru.slica,  accordini;  to  Var- 
ro.  The  grand  Mysteries.- SA  Bonostis, 
Ma.vimihan. 

XI  Cal.— sr.  Symphorian,  Philibcrt. 

X  Cal.— Vnlcaiiaiia,  or  festivals  In  honour 
of  Vulcan.  St.  Tlieonas,  Justinian  the 
hermit. 

IX  Cal.— TheFerire  of  the  Moon.  -Sr.  Bar- 
tholomenn  the  apoalle. 

VIII  Cal.— Sicred  to  Ops  Consiva  in  the  Ca- 
pitol—S7.  Letois  IX.  king  of  France. 

VU  Cal.— Pope  Zephyrinuf,  Genesius. 

VI  Cal.— sr.  Posme.n,  Hugh  of  Lincoln. 

V  Cal.— Altars  dedicated  to  Victory  in  the 
Court  The  end  of  the  Etesian  winds.— 
St.  Augustine  Dr.  of  the  chiirch. 

IV  Cal.— Vulcanalia,  or  festivals  in  honour 
of  Vulcan,  according  to  Fcstus  — Decoi- 
lation  of  John  Baptist. 

in  Cal  —Ornaments  of  Ceres  exhibited.— 
St.  Rose  of  Luna,  Fiaker. 

Pridle  Cal.— Birth-day  of  Germanicus.  An- 
dromeda rises.— Sf.  Raym-uiid,  Nonna- 
tus,  Isabel. 

SEPTEMBER.— Under  protection  of 

Vulcan. 

Cal.  Sept.— f?acred  to  Jupiter  Maimactes. 

Feasts  to  Neptune.— Sf.  Giles,  Firminus, 

Liipua. 
IV  Nonas— Naval  Victor}-  of  Augustus  over 

M.   Antony  and  Cleopatnt— Kmjs'  Ste- 
phen, Justus. 
Ill  Nonas— Dionysia,  or  festivals  in  honour 

of    Bacchus.— Sf.  Mansiiet,    Renuicliis 

Macnisius. 
Pridie   Nonas— Roman   games   for   ei^ht 
I    dKvs.— Translation  of  St.  Cuthbcrt,  Ida. 
5|Nonas  Sept.— Sf.  Berlin.  Alto  of  Ireland, 
emu  Idus— Sacred  to  Erebus.— .Si.  Vamboof 

Nitria,  Bega. 

7  VII  Idus-The  Goat  rises.— Sf.  Cloud,  Eti 

nan,  Regina. 

8  VT  Idus— Jerusalem  taken  by  Titus  Vespa- 

sian—IV(iri!>Jr»/  and  name  ofB.  V.  M. 
«  V  Idus— sr.  Omer,  Kiaran,  Os^nvnna. 
10|IV  Idus— The  head  of  Medusa  rises.— Sr 
Winin,  Salvius,  Pvicheria. 

Ill  Idus— The  middle  of  Virgo  i;ises.— Sf. 
Prottts,  Patiens,  Hyacinthvs. 
12  Pridie  Idus— Sf.  Eansinide,  Guy,  Albeus. 

Idibus  SeiJt.- The  Pra?.tor  strikes  tlie  cla- 
vus.  Dedication  of  the  Capitol.  Sacred  to 
Jupiter.-Sf.£w.fog-/M«,  Ainatus,  Mariiius. 

XVIll  C.  Oct.— The  trial  of  horses.— Sf.  Ca- 
tharine, Exalt.  Holy  Cross. 

XVII  Cal.— The  Roman,  or  great  games, 
which  continued  five  days. '  The  depar- 
ture of  the  swallows.— Sf.  John  the 
dwarf,  NicomedfS. 

XVI  Cal.— Sf.  Lvcia,  Editha,  Cyprian. 

XV  Cal.— Sf.  Latnbert,  Rouin.  Columba. 

XIV  Cal.— Virgin's  spike  rises  in  the  morn- 
inc— Sf.  Methodius,  Ferreol,  Joseph. 

XIII  Cal.— Sun  in  Libra.— Sf.  Januarius, 
Lucy  Se^uamis. 

XII  Cal.— Birth-day  of  Romulus,  according 
to  Plutarch.  The  Mercatus  for  the  .space 
of  four  days.— Pope  Agapetus,  Eusta- 
chius. 

XI  Cal.— Sf.  Matthew  the  apostle,  J.o. 

X  Cal.— Death  of  Virgil.  Argo  and  Pisces 
set.— Sf.  Maurice,  Emmeran. 

IX  Cal.— Birth-day  of  Augustus,  accordin 
to  Suetonius.    The  Circensian  games.— 
Pope  Linus,  Thecia,  Adamnan. 

VIII  Cal.— The  autumnal  equino.\.-Sf.  Ger- 
tiur,  Rusticus,  Conald. 

VII  Cal.— Sacred  to  Venus,  Saturn,  and 
Mania.— Sf.  Barr  or  Finbarr,  Aunire. 

26  VI  Cal.— Sf.  Nilua  the  younger,  Justina. 

27  V  Cal.— Sacred  to  returnipg  Fortune,  and 
Venus  the  mother.— jSf.  Cosmos,  Eizeai, 
Damian. 

94 


IV  Cal.— Tiie  end  of  Virgo's  rising. -Sf.  Lio- 
ba,  Exiiperius,  M  enceslas. 

III  Cal. — Feast  of  the  holy  angels. 

Pridie  CiL-Meditrinalia,  or  festivals  in  ho- 
nour of  Mcditrina,  llie  Goddess  of  medi- 
cines. Birtli-day  of  Porajiey  the  Great.— 
St.  Jerom  Dr.  of  the  church. 

OCTOBER.— Under  protection  of  Mars. 
1  Cal.  Oct.— Festival  of  the  Rosary.  Bavo. 
VI  Non;is— Feasf  of  the  angel-guardians. 

V  Non.ts— Sf.  Dionysius  the  Areopagite. 

IV  Nonas— Bootes  sets  in  tlie  morning.— 
St.  Aminon,  king  Edvin,  Francis. 

HI  Nonas— The  ornaments  of  Ceres  exhi- 

hited.— Sf.  Placidus,  Galla. 
6  Pridie  Non;is— Sacred  to  the  gods'  manes.  — 

Sf.  Bruno,  Faith  or  Fides. 
Nonis  Oct.— Pojjfi  Mark,  Osith,  Marccllus. 

VIII  Idus— Py.inepsia,  or  festival  in  honour 
of  Theseus  and  his  companions.  The 
briclit  star  in  Corona  rises.— Sf.  Thais, 
Bridget  ofSlccdcn. 

Vi(  Wus— Sf.  Domninns,  Guislain. 

VI  Iilus— Oscophoria,  or  festival  to  Miner- 
va—Sf.  John  of  Bridlington,  Panlimis. 

V  Idus— Commencement  of  winter.— Sf. 
Tarachus,  Probiis,  Gonitr. 

IV'  Idus— Augustalia,  or  festival  in  com- 
memoration of  Augustus'  return  to 
Rome,  after  establishing  peace.— Sf.  Wil- 
frid bi-ihop  of  York. 

III  Idus— Fontinalia,  or  festival  wherein 
the  Romans  adorned  their  fountains  and 
wells  with  chaplets.— Kmg-  Edtcard  the 
Confe-tsor. 

Pridie  Idus— Sf.  Donation,  Burckard. 

Idibus  Oct.— The  merchants  to  Mercury— 
St.  Teresa,  Tecla,  Hospidtts. 

XVII  c;.  Nov.— Popular  games.  Arctunis 
.%.—St.  Gull,  Mumniolin,  Liillus. 

XVI  Cal.— Sf.  Andrevi  of  Crete,  Austrudis. 

XV  Cal.— Sacred  to  Jupiter  Lil)erator.— Sf. 
Liike  the  evangelist,  Monon. 

XIV  Cal.— Armilustrum,  or  festival  at 
Rome,  wherein  all  the  people  appeared 
under  amis  when  the  sacrifices  were 
offered,  — Sf.  Peter  of  Alcantara,  Egbin. 

X1!I  Cal.— Sun  in  Scorpio.— Sf.  Artemius, 
Aidan,  Barsabias. 

XII  Cal.— Sf.  Ursula,  Hilarion,  Fintan. 

*C{  Cal.— Sf.  Nunilo.  Donatus.  Mello. 

X  Cal.— A  day  in  this  month  was  held  sa- 
cred to  Liber  Pater.— Sf.  Theodoret,  Ig- 
iiatins. 

IX  Cal.— Sf.  Proclus,  Magloire,  Felis. 
vni  f:;d.— The  te.rve  of  Vertumnus  were 

celebrated  in  this  month,  accordipg  to 
Varro. —Sf.  Cri-ipin,  Crispinian.  Daria. 

VII  Cnl.— Sf.  Evaristus,  Ltician,  Marcian. 

VI  Cal.— Games  of  Victory.— iv.  Eleshaan, 
Abban. 

V  Cal.— The  less  M.vsteries.— Sf.  Simon 
and  Jude  the  apostles. 

IV  Cal.— Sf.  Narcissus,  Chef. 

III  Cal— The  ferife  of  Vertumnus.  Games 
consecrated.— Sf.  Asterius,  Germanus, 
Morcclhis. 

Pridie  Cal.— Arcturus  sets.— Sf.  Quintin, 
Wolfgang,  Foillan. 

NOVEMBER.— Under  protection  of  Diana. 
1  Cal.  Nov.— The  banquet  of  Jupiter.    The 
Circensian  games.    The  head  of  Tau- 
rus sets.— .4Zf  Saints,  Benignus,  Mary. 

IV  Nonas— A  returns  sets  at  \\w\\l.—All 
Souls,  Vulstin. 

III  Nonas- Fidicula  rises  in  the  morning. 
— Sf.  Malachy,  Winefride,  Flotir,  Rum- 
irnld. 

Pridie  Nonas— Solemn  feast  of  Jupiter  in 
this  month.— Sf.  Vitalis,  Clarus,  Brin 
sta7i. 

Nonis  Nov.— Neptunalia.or  festivals  in  ho- 
nour of  Neptune.— Sf.  Bertille  abbess  of 
Chrllcs. 

VIII  Idus— Sf.  Leonard  the  herynit,  Winoc. 

VII  Idn.s— An  exhibition  of  oniaments.— 
Sf.  Willibrvrd,  Werenfrid. 

Vl  Idus— Scorpio  rises  with  a  clear  light.- 
The  four  crowiwd.  brotheis. 

V  Idas— Sf.  Mathurin.  Vanne,  Binen. 

IV  Idus— Sf.  Justus,  Mines,  Atnbrosimus. 
Ill  Idus— The  seas  are  shut  up  till  the  VI 

Id.  Mar.      VirgiliK  sets.— Sf.   Martin, 

Mennas. 
Pridie  Idus— Popi;  Martin,  J.ivin,  Lelncin, 

Nil  us. 
Idibus  Nov.— Lcctisternia,  or  a  spreading 

of  funeral  banquets  to  the  pods,  in  the 

ceremonies  of  heathen  burials.— Sf.  Di- 

dacus,  Brice,  Mitrius. 


XVIII  C.  Dec— The  trial  of  horses.— Sf. 

Laurence  abp.  of  Dublin. 
XVII  Cal.— Pleiieian  games  in  the  circm, 

according  to  Suetonius,  for  three  days  — 

Sf.  Leopold,  Mnclou,  Eugenius. 
16IXVI  Cal.— The  end  of  seed-time  for  corn.— 

Sf.  Edmund,  Eucherius. 
ITjXV  Cal.— Sf.  Gregonj,   Thaumatvrgus, 

Agnan. 
XIV  Cal.— The  Mercatus  for  three  day.'. 

Sun  in  Sagittarius.— Sf.  Alphteua,  Odo, 

Hilda. 
XIII  Cal.— Supper  of  the  pontifts  in  honour 

of  tlie  Great  Mother.— Pope  Pontian, 

Barlaam. 
XII  Cal.— The  horns  of  the  Bull  set.— King 

Edmund,  the  martyr. 
XI  Cal.— Sacred  to  Pluto  and  Prosen^ine. 

Liberalia.    Lepus  sels.—Pjesentation  ot 

B.  V.  M. 
X  Cal.— Sf.  Cecily,  Appia,  Philemon. 
IX  Cal.— Pope  Clement  the  martyr. 
VIII  Cal.— Bnimalia,  or  festivals  in  honour 

of  Bacchus  for  the  space  of  thirty  days  - 

St.  John  of  the  Cross,  Flora. 

VII  Cal.— Sf.  Catharine,  Erasmus. 
VI  Cal.— Sf.   Nicon,    Conrad,   Gazzolini, 

Peter. 

V  Cal.— In  this  month  sacrifices  were  made 
to  the  infernal  gods  for  the  Gauls  and 
Greeks  dug  from  under  the  Eoarian  lb 
rum,  according  to  Plutarch.— Sf.  Virgil 
of  Ireland,  Mwrimus. 

28  rv  Cal.— Sf.  Stephen  the  ymingrr. 

III  Cal.— Sf.  Saturnius,  Radbod. 

Pridie  Cal.— St.  Andreic  the  apostle,  Norses, 
Sapor. 

DECEMBER.— Under  protection  of  Vesta. 
1  Cal.  Dec— Festival  of  Female  fortune— S'. 
Eligiiis  or  Elmj. 

IV  Nonas— Sf.  Bibiana. 

III  Nonas— Sf.  Francis  Xavier  apos.  of  (he 
Indies. 

Pridie  Nonas— Sacred  to  Neptune  and  Mi- 
nerva.—Sf.  Clement  of  Alexandria. 

Nonis  Dec— Faunalia,  or  festivals  in  ho- 
nour of  Faunus.— Sf.  Sabas,  Crispinn, 
Nicetius. 

VIII  Idus— Middle  of  Sasittarius  sets.-Sf. 
Nicholas,  Leontia,  Dativa. 

VU  Idus— Ayuila  rises  in  the  morning.— 
St.  Ambrose  Dr.  of  the  church,  Fara. 

VI  Idus— Sacred  to  Juno  Jugalis.— Co»!fep 
tionofB.  V.  M. 

V  Idus— Sf.  Leocadia,  Wulfhilde. 

IV  Idus— Aironalia,  or  festivals  in  honour 
of  Agonii'is.— Pope  Melchiades,  Eulalia. 

III  Idus-The  fourteen  Halcyonian  days 
begin.— Sf.  Damascus,  Fuscian , Gentian. 

Pridie  Idus— Equiria,  or  horse-races.— Sf. 
Epimachus,  Valery,  Corcntin. 

Idibus  Dec— Sf.  Jodoc.  Aubert,  Marinoni. 

XIX  Cal.  Jan.— Brumalia,  or  festivals  in  ho- 
nour of  Bacchus.-Sf.SpJiraion,  Nicasius. 

XVIII  Cal.— Consualia.  All  Cancer  ri.^i-s  in 
the  morning.- Sf.  Euscbius,  Florence  or 
Flann. 

XVII  Cal.— Sf.  Ado,  Adelaide.  Beanvs. 

XVI  Cal.— .Siiturnalia,  or  festivals  in  ho- 
nour of  .Saturn  for  five  days. —Sf.  Olytu- 
pias,  Bcgga. 

XV  Cal.— Sun  in  Capricorn.  C.vgnus  rise.^. 
—St.  Gatian.Winchatd, Riifus. Zozinius 
19  XIV  Cal.— Opalia,  or  festivals  In  honour  of 
Ops.— Sf.  Nemesion,  Samtharia. 

Xm  Cal.— Sagillaria,  lastiii!.'  two  da.vs  — 
St.  Paul  of  Latrus,  Philogonius. 

XII  Cal.— Angeronalia.  The  Divalia.  To 
Hercules  and  Venus  with  wine  mixed 
Willi  water. -Sf.  Thomas  the  apostle, 
Edhurge. 

XI  Cal— Ferine  dedicated  to  the  Lares.  The 
Compitalia.— Sf.  Ischyrion,  Methodius. 
Cyril. 

X  Cal.— Tlie  Ferije  of  Jupiter.  Laurontj- 
nalla,  festivals  in  honour  of  Laurentia. 
The  Goat  sets.— .S(:;tW««,  10  -niartyrs  of 
Crete. 

IX  Cal.— The  Ludi  Juvenales.— Sf.Greg-oj-y 
ofSpoleto. 

VIII  Cal— The  end  of  the  Bnimalia,  Win- 
ter solstice.— C/!»?.sf?»<M  day,  Evgcnia, 
Anastasia. 

VII  Cal— Sf.  Stephen  the  first  martyr. 

VI  Cal— Dolphin  rises.— Sf.  John  the  apos- 
tle, T.  Grapt. 

V  Cal— Sacred  to  Phcrbus  for  three  days. 
—The  holy  Innocents,  Orsisius. 

IV  Cal— Aquila  sets.— Sf.  Thomas  abp.  of 
Canterbury. 

Ill  Cal— Canicula  sets.— Sf.  Sabinus,  Amj- 

sia,  Maximus. 
Pridie  Cal— Pope  Sylvester,  Columba. 


tntrodxtction. 


I.  CORINTHIANS. 


Introduclion. 


OBSERVATIONS  ON  THE   PROGRESSIVE   IMl'ROVEMENT   OF  THE   ROMAN  CALENDAR; 

From  the  Days  of  JRomulus,  about  730  Yeais  be/ore  Christ,  to  the  present  Time. 


The  Roman  Calendar,  before  the  time  of 
JuUus  Cnesar,  was  very  defective:  in  the 
rei?n  of  Romulus,  the  first  kins  of  Ronm,  tlje 
science  of  astronomy  was  so  little  understtHxi 
in  Italy,  that  the  calendar  was  made  to  con- 
sist of  ten  months,  and  the  yi-ar  of  only  301 
days.  The  names  of  the  ten  months  we're  In 
order  as  follows:— .March,  April,  May,  June, 
UulDlilis,  Sextilis,  Septemher,  Oclolier,  No- 
veml)er,  December,  licsides  the  3«4  days, 
Romulus  is  said  to  have  inttrralated  days 
without  name,  to  make  up  the  number  of 
3W :  but  whetlier  this  was  the  case,  or  in 
what  way  the.se  days  were  intercalated,  ran- 
HOt  l>e  determined  ;  as  history,  with  reference 
to  this  point,  is  extremely  obscure.  The 
months  of  IVl:(rch,  M:iy,  Quintilis,  and  Octo- 
oer,  contained  31  d.iyseach;  and  the  other 
.six,  only  30  days  each  ;  as  may  Ite  seen  in  the 
foUowins  table,  which  e.\hibils  the  stitc  of 
the  Roman  Calendar  alwut  730  years  previ- 
ously to  the  Incarnation : 

MAR.  APR.         MAY.        JUN'E. 

CaJenJ.   Calend.   Calend.   Caiend. 


VI 

V 

IV 

III 

Prid. 

NotL 

VIII 

VII 

VI 

V 

IV 

III 

Prid. 


VI 
V 
IV 

III 

Prid. 

Non. 

VIII 

VH 

VI 

V 

rv 
III 

Prid. 
Id. 
XVII        XVI         XVII 
XV'I         XV  XVI 

XV  XIV         XV 

XIV         XIII         XIV 
XIII         XII  XIII 

XII        XI        xn 

XI  X  XI 

X  IX  X 

IX        vin       IX 

VIII  VII  VIII 

VII  VI  VII 

VI  V  w 

V  IV  V 

IV        m         IV 

III  Prid.      Ill 
Prid.  Prid. 

SEXT.        SEPT.  OCT. 

Calend.   Caleiid.  Calend. 

IV  IV  VI 
III  V 
Prid. 

SOTL 

VIII 
VII 
VI 


IV 

III 

Pnd. 

N07l. 

VIII 
VII 
VI 
V 
IV 
III 

Prid. 
IJ. 

xvin 
xvn 

XVI 

XV 

XIV 

XIII 

XII 

XI 

X 

IX 

vin 

VII 
VI 
V 
IV 

m 

Prid. 


m 

Prid. 

.Von. 

VIII 

VII 

VI 

V 

IV 

m 

Prid. 
Id. 
XVIU 
XVII 
XVI 
XV 
XIV 
XIII 
XII 
XI 
X 
IX 
VIII 
Til 
VI 
V 
IV 

III 

Prid. 


rv 
III 

Prid. 
Id. 
XVIII 
XVII 
XVI 
XV 
XIV 
XIII 
XII 
XI 
X 
IX 
VIII 
VII 

\1 

V 
IV 

III 

Prid. 


Ill 

Prid, 

Non. 

VUI 

VII 

VI 

V 

rv 
III 

Prid. 
Id. 
XVII 
XVI 
XV 
XIV 

xin 

XII 
XI 
X 

IX 

VIII 

VII 

VI 

V 

IV 

ni 

Prid. 


IV 

III 

Prid. 

No)i, 

VIII 

VII 

VI 

V 

IV 

III 

Prid. 
Id. 

XVIII 
XVII 
XVI 
XV 
XIV 
XIII 
XII 
XI 
X 
IX 
VIII 
VII 
VI 
V 
IV 

in 

Prid. 

NOV. 

Calend. 

IV 

III 

Prid. 

Non. 

VIII 

VII 

VT 

V 

rv 
ni 

Prid. 
Id. 
XVIII 
XVII 
XVI 
XV 
XIV 
XIII 
XII 
XI 
X 
IX 

vin 
vn 

VI 
V 
IV 


auiNT. 
Calend. 
VI 
V 

rv 
III 

Prid. 

Non. 

VIII 

VII 

VI 

V 

rv 
ni 

Prid. 

Id, 
XVII 
XVI 

XV 

XIV 

XIII 

XII 

XI 

X 

IX 

VIII 

\ai 

VI 
V 
IV 

III 

Prid. 
DEC. 

Calend. 

IV 

III 

Prid. 

Non, 

VIII 

VII 

VI 

V 

rv 
III 

Prid. 
Id. 
XVIII 
XVII 
XVI 
XV 
XIV 
XIII 
XII 
XI 
X 
IX 
VIII 
VII 
VI 
V 
IV 

III 

Prid. 


In  the  reign  of  Numa  Pompilius,  the  second 
king  of  the  Romans,  the  Calendar  was  very 
much  improved.  This  monarcJi,  by  me;»ns  of 
the  instructions  he  received  fmm  Pythagnras. 
the  prince  of  the  Italian  Philosophers,  aiinptea 
very  ne.-urly  the  s;ime  kind  of  year  which  the 
Greeks  then  used  ;  with  this  princip.d  excep- 
tion, that  he  a'ssiened  to  ever)'  one  of  his  years 
365  days,  which  is  one  day  more  than  the 
Grecian  and  Rabbinical  years  u.'ually  coii- 
tiiineJ.  The  reformation  of  the  Calendar 
of  Romulus,  consisted  In  t.aking  away  one 
day  from  April,  June,  Se.Milis,  Septeniher, 
Novemiicr,  and  December :  (the  day  after  the 
Ides  of  these  months,  being  n;uned  the  xviith 
lx;fore  the  Calends  of  the  ensuing  one,)  and 
then  adding  these  six  days  to  the  51  which 
the  year  of  Romulus  wanted,  to  m;d<o  up  hi.s 
own  of  355  days :  with  these  57  da>-s  he  niadi- 
two  new  months,  viz.  January  and  Feliniary, 
the  former  of  which  was  the  firet,  and  the 
other  the  l.ist  month  of  Ids  year ;  a.ssigning  to 
the  former  29  and  to  the  Litter  28  days.  In 
order  to  make  his  year  equal  to  th;il  wliicli 
the  Grwks  used  in  their  Olympiads.  Numa  is 
said  to  have  intercalated  S2  lUiys  in  f;v,;ry  eight 
years,  in  the  following  m:inner— At  tiic  end 
of  the  fir.st  two  years,  an  intercalation  of  22 
days  ;  at  the  end  of  the  next  tv.o.  an  interca- 
lation of  23d:iys  ;  at  the  third  two,  an  interci- 
lalion  of  22  days;  and  M  the  end  of  the  hust 
two,  an  intercalation  of  the  remiuuing  15  day.s. 

The  Calendar  of  Numa  Pompilius,  (with 
the  slight  variation  in  it  at  the  time  of  the  De- 
cemviri, alMiut  452,  B.  C.  which  consisted  in 
constitutintr  February  the  second  iiiste:id  of 
the  l:LSt  month,)  continued  in  u.se  amons  the 
Romans  till  the  time  of  Jtdius  Cajsar.  who, 
Ijerceiving  the  great  inconveniences  that  re- 
sulted from  not  making  the  civil  yem  c(|u:d 
in  lenetJi  to  the  solar  revolution  through  tlic 
12  siens  of  the  zodiac,  employeil  So<igr-iie,'<  ol 
Alexandria,  (e.steemed  the  gre:itpst  astroro 
mer  of  his  lime.)  to  reform' the  Calendiirin 
such  a  way  that  the  sea.sons  of  the  year  inisht 
perpetually  corresiwnd  to  the  same  months. 
AS,  accxirding  to  the  c.Tlculaiions  of  Sosigcnes, 
the  solar  ecliptical  revolution  took  up  about 
365  days  six  hours,  it  was  found  necc-sary  to 
lengthen  the  cii'il  year  at  least  ten  days,  ma- 
king it  to  consist  of  S65  days,  instead  of  355  ; 
and  10  m:ike  a  proper  cotnpens.ation  for  the 
six  hours  which  the  sohir  year  exceeds  365 
days,  every  fourth  year  was  propased  to  lie 
an  intercalary  one  containing  366  d.ays.  Ju- 
lius Cajsar,  by  public  edict,  accordingly  order- 
ed these  corrections  to  lie  made  ;  and  the  Ca- 
lendar, thus  corrected,  is  the  same  as  that 
alre.ady  given  in  the  jirecedm?  table,  with  the 
festi^-nls.  &c.  of  tlie  ancient  Romans.  In  con- 
sefiuence  of  the  ienorance  of  ihe  priests,  a 
considerable  error  was  committed  in  the  first 
36  vears  after  the  Julian  reformation  of  the 
Calendar;  for  the  prie.'its  inviirined  that  the 
fourth  year  in  which  the  inteicalation  should 
l)e  made  w.as  to  lie  computed  from  that  in 
which  the  preceding  intercalation  took  place, 
by  which  mo-ans  they  left  oidy  t\\o  common 
years  instead  of  tlirei'  Iietwc^en  thi'  two  inter- 
calary ones.  Consciiui'ntly. /(«/!)«  d;iys,  in- 
stead of  nin",  wen;  intercilatcd  in  36  years, 
:m  error  too  considerable  to  escape  the  notic<> 
of  the  Aueustan  atre  :  and.  accordiiiglv,  the 
ein|)eror  directed  that  no  intercahition  .'sho'dd 
1«  made  for  tlie  first  twelve  years,  tint  the 
three  superfluous  days  might"  l«;  ?r;',ilu;dl\- 
dro;ined;  and  that  the  intercalations  sliould 
lie  afterward  rwgulated  in  .^uch  a  m;unier  l!f:ii 
three  common  years  shotild  continnallv  in- 
tervene. This  last  alteration  of  the  Calendar 
continued  without  anv  interruption  till  the 
pontificate  of  Gregory  XIII.  in  the  latter  part 
of  the  16th  century,  when  he  pave  orders 
that  the  Roman  Calendar  shouM  be  ag:iin  re- 
formtxl. 

The  necessity  of  this  reformation  originated 


in  Sesigenes  asslgtiing  pivcisely  3C5  daj-s  .=i.x 
hours,  for  the  sun's  iKis.-<;>^e  through  the 
twelve  signs  of  the  zodiac  f  instead  of  36.5 
days,  five  hours,  and  48  minule.i,  and  48  se- 
conds, as  ascertained  hy  the  more  perfect  ob- 
.sen-ations  of  modern  astronomei?.  The  error 
of  SosiL-enes,  of  al>out  ilevcn  ininiitts  In  the 
length  of  tlie  solar  ye;ir,  .amounts  to  a  whole 
Aa.y  in  144  yi-ars,  insomuch  lh;d  from  the 
council  of  Nice,  in  A,  D.  325,  to  the  lime  of 
Gregory  XIII,,  im  days  too  manv  h:ul  crept 
into  the  Calendar,  Ihe  vernal  erjninox  whlcl), 
ill  325,  w:is  fixed  on  the  21.«t  of  March,  lia|>- 
lieninif  in  I,5ti2,  on  the  nth,  though  tlie  Calen 
dar  constantly  placed  it  on  the  21st. 

To  remedy  this  defect,  Pope  Gregory  oriler- 
ed  that  tui  da5S  should  l)e  suppressed  in  Ihe 
.almaiinc  of  1,582,  the  5Ui  of  Oclol)er  beliig.Ue- 
iiomin:ited  the  15th,  as  in  the,se  days  fncrr 
fistival.f  nx\inei\  than  in  any  other  ten  c/m 
secjuive  dtiys  in  the  year ;  and  to  prevent  the 
recurrence  of  tins  error  for  the  futu  re,  it  was  di- 
rected by  a  public  bull,  tliat  every  three  ccntn- 
rial,  years  out  of  four,  after  A.  D.  1600.  (which 
in  ll.e  Juli:ui  c:dendar  are  le.ap-ycors,)  should 
he  only  common  years  of  365  clay s c.icli.  Thus 
i7no,  1800,  and  1900,  are  styled  common  years, 
2000  a  bissextile  year.  2ioo,  22no.  and  2300, 
common  years,  2400  a  bissextile,  &c,  &c. 

By  this  last  correction  of  the  Calendar,  the 
Grei'ori.in  year  is  so  nearly  commensurate 
with  the  revolution  of  the  eiuth  round  the 
sun,  that  an  error  of  a  ('ffy  cannot  be  i^ide  in 
less  than  3,60o  years.  If  the  intercalations  be 
made  ;iccordinc  to  the  calculations  of  the  lale 
IM.  de  la  I.  inde,  and  other  eminent  astrono- 
mers of  the  la.st  .'uul  present  centuries,  an  er- 
ror of  a  day  need  not  he  cxjinuutted  iu  less 
than  a  vtillinn  of  years  ! 

The  Papal  bull,  by  which  this  alteration  is 
m:^de,  is  thus  intituled  :—"  Coj/.s/?77///o  Grc- 
f!i)i  ii  Papcx^  XIII.  pro  npprubatinne  ct  intro- 
ihirrione  novi  Kalmdnn'i  ad  iisiim  iiniversa'. 
Krclesiai  Itotiiantt; :  qva,  inter  pi  lira  cent  era 
preccipit  ex  mnndtit,  iU  dr.  mi.nse  Octokris 
hiijiis  anni  1582,  decern  di/j  inclusive  a  ill 
Nonoruni  tisgiic  nd  Pridie  Idvs  eximaiitur, 
el  dies qrTi  fesluin  H.Francisci iv.  Nonas  cele- 
brari  solitum  segiiitur,  riicatnr  Idiis  Octo- 
Oris.  Dnli'ni  Tusculi.  Anno  Incanwxioni* 
no,n.  1582,  sexto  Kal.  Marlii,  Pontif.  sui 
anno  X." 

"  The  constitution  of  Pope  Gregory  XPI.  for 
the  appro\-al  :uid  Introiluction  of  the  new 
Calendar  for  the  use  of  the  Itomish  church 
iiniver.?allj- ;  in  v.liich,  among  many  other 
ihinss,  he  decrees  and  comm:inds,  that  ten 
days  he  struck  off  from  the  month  of  Cictolier 
of  this  present  yc,ir  1.582:  namely,  from  the 
Ihird  of  the  Nodes,  (tict.  5.)  to  the  day  l«fore 
the  Ides  (ticl.  14,)  lioth  iiiCii.ive;  and  that 
the  d.ij-  which  follows  the  festival  of  St, 
Francis,  usu.'dly  celebrated  as  the  ivth  of  tlie 
>'on<-»,  should  lie  called  Mte  Ides  ofUrioler. 
Given  at  Tu.'-culum,  in  the  year  of  "the  Incar- 
iialion  of  our  Lord.  1,582.  on  the  sixUi  of  the 
Calends  of  March.  (Feb.  24,)  and  in  Uie  tenth 
.vear  of  his  Pontilicate."  See  SuppI,  au  Corps 
Diplomatique,  'I'ome  II,  Part  I.  p]).  187,  189, 

This  alteration  of  the  Calendar  wa.s  not 
adopted  by  the  British  till  17,52.  in  which  year, 
the  day  arer  the  second  of  September  was 
called  Sept,  14.  All  the  nations  of  Enrofie 
ha\  e  ariojited  this  mole  of  reckoning  except 
the  Rn.ssians,  who  follow  the  Julian  account 
iiitro.luced  among  them  by  Peter  the  Great, 
iiisli;ad  of  the  Consitantinoiiolitan  em  by 
wliicli  their  cliionology  hud  been  previously 
rOLMiUited, 

The  commentator  should  make  an  apology 
to  his  readers  for  the  introduction  of  the  pre- 
ceding tables  and  calculations :  as  having, 
apiKirenth-,  but  Utile  relation  to  the  subject  of 
the  KpiiHe  to  tli£  Romans :  but  the  very  ob- 
vious utility  of  what  is  here  inserted,  will 
more  than  p'lead  his  excuse. 


INTRODUCTION  TO  THE 
FIRST  EPISTLE  TO  THE  CORINTHI7VNS. 


In  my  preface  to  the  Epistle  to  the  Romans,  I  liave  made  se- 
veral  extracts  from  Dr.  Paley's  Horee  Paulines,,  in  which, 
from  internal  evidence,  he  demonstrates  the  authenticity  of 
that  epistle.  His  observations  on  the  first  Epistle  to  the  Co- 
rinthians, are  distinguished  by  the  same  profound  learning 
and  depth  of  thought :  and  as,  in  an  age  in  which  scepticism 
has  had  an  unbritllcd  range,  it  may  be  of  great  consequence 
to  a  sincere  inquirer  after  truth,  to  have  all   his  douhu  re- 


moved relative  to  the  authenticity  of  the  epistle  in  question  ; 
and  as  Dr.  Paley's  observations  cast  considerable  light  on 
several  passages  in  the  work ;  I  take  the  liberty  to  introduce 
them,  as  something  should  be  said  on  the  subject ;  and  I  do 
not  pretend  to  have  any  tiling  equal  to  wiiat  is  here  prepared 
to  my  hands.  I  have  scarcely  made  any  other  change  than  to 
introduce  the  word  section  for  number. 
^■ECTlo^•  T. — Before  we  proceed  to  compare  this  epistle  with 
95 


/ntroduction. 


I.  CORINTHCANS. 


IntrvdncHon. 


tlie  history,  says  Dr,  Paley,  or  with  any  other  epistle ;  we 
will  employ  one  section  in  staling  certain  remarks  applicable 
to  onr  argument,  which  arise  from  a  perusal  of  the  epistle 
itself.  ,   ,  ,      , 

Ryan  expression  in  the  first  verse  of  the  seventh  chapter, 
''Now  concerning  the  things  whereof  ye  wrote  wnto  me,"  it 
appears  that  this  letter  to  the  Corinthians  was  written  by  St. 
Paul  in  answer  to  one  which  he  had  received  from  them ; 
and  that  the  seventh,  and  some  of  the  following  chapters, 
are  taken  np  in  resolving  certain  doubts,  and  regulating 
certain  points  of  order,  concerning  which  the  Coi-inthians 
had  in  their  leUer  consulted  him.  This  alone  is  a  circum- 
stance considerably  in  favour  of  tlie  authenticity  of  the  epis- 
tle: for  it  must  have  been  a  far-fetched  contrivance  is  a  for- 
gery, flrst  to  have  feigned  the  receipt  of  a  letter  from  the 
church  of  Corinth,  which  letter  does  not  appear ;  and  then 
to  have  drawn  up  a  fictitious  answer  to  it  relative  to  a  great 
variety  of  doubts  and  inquiries,  purely  economical  and  domes- 
tic ;  and  which,  though  likely  enough  to  have  occurred  to  an 
infant  society,  in  a  situation  and  under  an  institution  so  novel 
as  that  of  a  Christian  church  then  was,  it  must  have  very  much 
exercised  the  author's  invention,  and  could  have  answered  no 
imaginable  purpose  of  forgery,  to  introduce  tlie  mention  of  it 
at  all.  Particulars  of  the  kind  we  refer  to,  are  such  as  the 
following :  the  rule  of  duty  and  prudence  relative  to  entering 
into  marriage,  as  applicable  to  virgins,  and  to  widows;  the 
case  of  husbands  married  to  unconverted  imves,  of  wives 
having  xtnconver led  husbands ;  that  case  where  the  uncon- 
verted party  chooses  to  separate  or  where  l\e  chooses  to  con- 
tinue the  union  ;  the  effect  of  which  their  conversion  produced 
upon  their  prior  state,  of  circumcision,  of  slavery ;  tlie  eating 
of  things  offered  to  idols,  as  it  was  in  ilsclf,  or  as  others  were 
afTected  by  it ;  the  joining  in  idolatrous  sacrifices  ;  the  deco- 
rum to  be  observed  in  their  religious  assemblies,  the  order  of 
speaking,  the  silence  nf  women,  the  covering  or  uncovering 
of  the  head,  as  it  became  men,  as  it  became  iDomen.  These 
subjects,  with  their  several  subdivisions,  are  so  particular, 
ininute,  and  numerous,  that,  though  they  be  exactly  agreeable 
to  the  circumstances  of  the  persons  to  whom  the  letter  was 
written,  nothing,  I  believe,  hut  the  existence  and  reality  of 
those  circumstances,  could  have  suggested  them  to  the  wri- 
ter's thoughts. 

But  this  is  not  the  only,  nor  the  principal  observation  upon 
the  correspondence  between  thechurcli  of  Corinth,  and  tlieir 
apostle,  wliich  I  wish  to  point  out.  It  appears,  I  think,  in  this 
correspondence,  that  although  the  Corinthians  had  icritten  to 
St.  Paul,  requesting  his  aresmer  and  his  directions  in  the  seve- 
ral points  above  enumerated  ;  yet  that  tliey  had  not  said  one 
syllable  about  the  enormities  and  disorders  which  had  crept 
in  amongst  them,  and  in  the  blame  of  which  they  all  shared  ; 
but  that  St.  Paul's  information  concerning  the  irregularities 
then  prevailing  at  Corinth  had  come  round  to  him  from  other 
quarters.  The  quarrels  and  disputes  e.xcited  by  their  conten- 
.tious  adherence  to  their  difTerent  teachers,  and  by  their  placing 
of  them  in  competition  with  one  another,  were  not  mentioned 
in  their  letter,  but  communicated  to  St.  Paul  by  more  private 
intelligence:  "It  hath  heen  declared  unto  me,  my  brethren, 
by  them  tthich  are  of  the  house  of  Chloe,  that  there  are  con- 
tentions among  you.  Now  this  I  say,  that  every  one  of  you 
fiaith,  I  am  of  Paul,  and  I  of  Apollos,  and  I  of  Cephas,  and  I 
of  Christ."  (i.  11,  12.)  The  incestuous  marriage  "of  a  man 
with  his  father's  wife,"  which  St.  Paul  reprehends  with  so 
much  severity  in  the  fifth  chapter  of  this  epistle  ;  and  which 
was  not  the  crime  of  an  individual  only,  but  a  crime  in 
which  the  whole  church,  by  tolerating  and  conniving  at  it, 
bad  rendered  themselves  partakers,  did  not  come  to  St.  Paul's 
kuGwledge  by  the  letter,  but  by  a  rumour  which  had  reached 
his  ears;  "  It  is  reported  commonly  that  there  is  fornication 
among  you,  and  such  fornication  us  is  not  so  much  as  named 
among  the  Gentiles,  that  one  should  have  his  father's  wife  ; 
and  ye  are  puffed  up,  and  have  not  rather  mourned  that  he 
that  hatli  done  this  deed  might  be  taken  away  from  among 
you."  (V.  1,  2.)  Their  going  to  law  before  the  judicature  of 
the  country,  rather  than  arbitrate  and  adjust  their  disputes 
among  themselves,  which  St.  Paul  animadverts  upon  with  his 
usual  plainness,  was  not  intimated  to  him  in  tlie  letter,  because 
he  tells  them  his  opinion  of  this  conduct  before  he  comes  to 
the  contents  of  the  letter.  Tlieir  liligiousness  is  censured  by 
St.  Paul,  in  the  sixth  chapter  of  his  epistle;  and  it  is  only  Ht 
the  beginning  of  the  seventh  chapter  that  he  proceeds  up- 
on tlie  articles  which  he  found  in  their  letter;  and  ho  pro- 
ceeds upon  then)  with  this  preface:  "Now  concerning  the 
things  whereof  ye  wrote  unto  me,"  (vii.  1.)  which  introduc- 
tion "he  would  not  have  used  if  he  had  been  already  discussing 
any  of  the  subjects  concerning  which  the^'  had  written.  Their 
irregularities  ii)  celebrating  the  iorrf's  Supper,  a.ni  the  utter 
perversion  of  the  institution  which  ensued,  were  not  in  the 
letter,  as  is  evident  from  the  terms  in  which  ^t.  Paul  mention.* 
the  notice  he  had  received  of  it :  "  Now  in  tliis  tlint  I  declare 
unto  you,  1  praise  you  not,  that  ye  come  togetlier  not  for  the 
■better,  but  for  the  worse ;  for  first  of  all,  jj'lien  ye  come  to- 
gether in  »fee  clvurcii,  /  ftear  that  there  be  divisions  among 
you,  and  /  partly  believe  it."  Now  that  the  Corinthians 
should,  in  their  own  letter,  exhibit  tlie  fair  side  of  their  con- 
duct to  the  apostle,  and  conceal  from  him  the  faults  of  their 
•behaviour,  was  extremely  natural,  and  extremely  probable  : 
^utit  was  a  distinction  which  would  not,  I  think,  have  easily 

56 


occurred  to  the  author  of  a  forgery  ;  and  much  less  likely  is 
it,  that  it  should  have  entered  into  his  thoughts  to  make'the 
distinction  appear  in  the  way  in  which  it  does  appear,  viz.  not 
by  the  original  letter,  not  by  any  express  observation  upon  it  in 
the  answer;  butdistantly  by  marks  perceivable  in  the  manner, 
or  in  tlie  order  in  which  St.  Paul  takes  notice  of  their  faults. 

Section  II.— This  epistle  purports  to  have  been  written  after 
St.  Paul  had  already  been  at  Corinth  :  "  I,  brethren,  when  I 
came  unto  you,  came  not  with  excellency  of  speech  or  of 
wisdom,"  (ii.  1.)  and  in  many  other  places  to  the  game  effect. 
It  purports  also  to  have  been  written  upm  the  eve  of  another 
visit  to  that  church  :  "I  will  come  to  you  shortly,  if  the  Lord 
will,"  (iv.  19.)  and  again,  "I  will  come  to  you'when  1  shall 
pass  through  Macedonia."  (xvi.  .'>.)  Now  the  history  relates 
that  St.  Paul  did  in  fact  visit  Corinth  twice:  once  as  recorded 
at  length  in  the  eighteenth,  and  a  second  time  as  mentioned 
briefly  in  the  twentieth  chapter  of  the  Acts.  The  same  his- 
tory also  informs  us,  Acts  xx.  1.  that  it  was  from  Ephesus  St. 
Paul  proceeded  upon  his  second  journey  into  Greece.  There- 
fore, as  the  epistle  purports  to  have  been  written  a  short  time 
preceding  that  journey  ;  and  as  St.  Paul,  the  history  tells  us, 
had  resided  more  than  two  years  at  Ephesus,  before  he  set 
out  upon  it,  it  follows  thai  it  must  have  been  from  Ephesus, 
to  be  consistent  with  the  history,  that  the  epistle  was  written  ; 
and  every  note  of  place  in  the  epistle  agrees  with  this  suppo- 
sition. "If,  after  the  manner  of  men,  I  have  fought  with 
beasts  at  Ephesus,  what  advantageth  it  me,  if  the  dead  rise 
notl"  (XV.  32.)  I  allow  that  the  apostle  might  say  this,  where- 
ever  he  was ;  but  it  was  more  natural,  and  more  to  the  pur- 
pose to  say  it,  if  he  was  at  Ephesus  at  the  time,  and  in  the 
midst  of  those  conflicts  to  which  the  expression  relates. 
"  The  churches  of  Asia  salute  you."  (xvi.  19.)  Asia,  through- 
out the  Acts  of  the  Apostles,  and  the  epistles  of  St.  Paul,  does 
not  mean  the  whole  of  Asia  Minor  or  Anatolia,  nor  even  the 
whole  of  the  proconsular  Asia,  but  a  district  in  the  anterior 
part  of  that  country,  called  Lydian  Asia,  divided  fiom  the 
rest,  much  as  Portugal  is  from  Spain,  and  of  which  district 
Ephesus  Avas  the  capital.  "Aquila  and  Priscilla  salute  you." 
(xvi.  19.)  Aquila  and  Priscilla  were  at  Ephesus  during  the 
period  within  which  this  epistle  was  written.  (Acts  xviii.  18, 
26.)  "I  will  tarry  at  ^^pAssMs  until  Pentecost."  (xvi.  8.)  This, 
I  apprehend,  is  in  terms  almost  asserting  that  he  was  at 
Ephesus  at  the  time  of  writing  the  epistle— "A  great  and  ef- 
fectual door  is  opened  unto  me."  (xvi.  9.)  How  well  this 
declaration  corresponded  with  the  state  of  things  at  Ephesus, 
and  the  progress  of  the  Gospel  in  these  parts,  we  learn  from 
the  reflection  with  which  the  historian  concludes  the  account 
of  certain  transactions  which  passed  there:  "  So  mightily 
grew  the  word  of  God  and  prevailed,"  (Acts  xix.  20.)  as  well 
as  from  the  complaint  of  Demetrius,  "  that  not  only  at  Ephe- 
sus, but  also  throughout  all  Asia,  this  Paul  hath  persuaded, 
and  turned  away  much  people."  (xix.  26.) — "Ann  there  are 
many  adversaries,"  says  tlie  epistle,  (xvi.  9.)  Look  into  the 
history  of  this  period  :  "  When  divers  were  hardened  and  be- 
lieved not,  but  spake  evil  of  that  way  before  the  multitude,  he 
departed  from  them,  and  separated  the  disciples."  The  con- 
formity, therefore,  upon  this  head  of  comparison,  is  circum- 
stantial and  perfect.  If  any  one  think  that  this  is  a  confor- 
mity so  obvious,  that  any  forger  of  tolerable  caution  and  saga- 
city would  have  taken  care  to  preserve  it;  I  must  desire  such 
a  one  to  read  the  epistle  for  himself;  and,  when  he  has  done 
so,  to  declare  whether  he  has  discovered  one  mark  of  art  or 
design  ;  whether  the  notes  of  tiyyie  and  place  appear  to  him 
to  be  inserted  with  any  reference  to  each  otlier,  with  any 
view  of  their  being  compared  with  each  otln^r,  or  for  the 
purpose  of  establishing  a  visible  agreement  with  the  history, 
in  respect  of  them. 

Section  111.— Chap.  iv.  17—19  "For  this  cause  I  have  sent 
unto  you  Tiniotheus,  wlio  is  my  beloved  son  and  faithful  in 
the  Lord,  who  sliall  bring  you  into  remembrance  of  my  ways 
which  be  in  CJhrist,  as  I  teach  every  where  in  every  church. 
Now  some  are  pufled  up,  as  though  I  would  not  come  unto 
you  ;  but  I  will  come  unto  you  shortly,  if  the  Lord  will. 

With  this  I  compare  Acts  xix.  21,  22,  "After  these  things 
were  ended,  Paul  purposed  in  the  spirit,  when  he  had  passed 
through  Macedonia  and  Achaia,  to  go  to  Jerusalem ;  saying. 
Alter  I  have  been  there,  I  must  also  see  Rome  ;  so  he  sent 
unto  Macedonia  two  of  them  that  ministered  unto  liim,  2V;«o- 
thejts  and  Erastus. 

Though  it  be  not  said,  it  appears  I  think  with  sufUcient  cer- 
tainty, I  mean  from  the  history,  independently  of  the  epistle, 
that  Timothy  was  sent  upon  this  occasion  into  Achaia,  of  which 
Corinth  was  the  capital  city,  as  well  as  into  Macedonia:  for 
the  sending  of  Timothy  and  Erastus  is,  in  the  passage  where 
it  is  mentioned,  plainly  connected  with  St.  Paul's  own  jour- 
ney: he  sent  them  bejore  hi' ■.  As  he  therefore  purposed  to 
go  into  Achuia  himself,  it  is  highly  probable  tliat  tluy  were  to 
"o  thither  also.  Nevertlieless,  they  are  said  o;ily  to  have  been 
sent  into  Macedonia,  because  Macedonia  was  in  trutli  the 
country  to  which  they  went  immrdiately  from  Epiiesus;  be- 
ing directed  as  we  suppose,  to  proceed  afterward  from  tliene« 
into  Achaia.  If  this  be  so,  the  tianalire  agrees  with  tbe 
epistle ':  and  the  agreement  is  attended  with  very  little  ap- 
pearance of  design.  One  thing  at  least  concerning  it  is  cer- 
tain :  that  if  this  passage  of  St.  Paul's  history  had  been  taken 
from  his  letter,  it  Would  have  sent  Timothy  toCorinth  by  name, 
or  expressly  however,  into  Achaia. 


Introduction. 


I.  CORINTHIANS. 


But  iliore  is  another  circumstance  in  tliese  two  piissa-'es 

much  less  obvious,  in  which  an  agicomf  nt  holils  without  bity 

room  for  suspicion  tl)at  it  was  prnductd  by  disign.     VVc  have 

obsei-ved,  tliat  the  sending  of  I'linothy  niio  the  n-'nin-iula  of 

Greec-,  was  coiuiecttrl   ni  the  iiarnitivp  witli  St  P.-uiI's  own 

journey  thither;  it  is  stated  as  the  eflei  t  of  ilie  same  resohi- 

tion.   Paul  purposed  to  go  into  Macedonia  ;  "  so  lie  sent  two  of 

tliein  that  ministered  unto  him,  Tunothetis  and  Erastus."  Now 

In  the  epistle  also  you  remark  that,  witen  the  apostle  meulions 

Jus  having  sent  1  iinothy  unto  them,  in  the  very  next  sentence  ' 

lie  speaks  of  his  own  visit :  "  for  thir.  cause  have  I  sent  unio 

you   limothcus,  who  is  my  beloved  son,  dec.     Now  some  arc  ' 

puffed  up,  as  though  I  would  not  come  to  you  :  but  I  will  come  : 

to  you  shortly,   if  G(k1  will."    Timothy's  journoy,  we  see,  is 

mentioned  in  the  /iistunj  and  in  the  epislle,  in  c!.»se  coune,vion 

with  ftt.  Paul's  own.     Here  is  the  same  order  of  thougiit  and 

intention :    yet    conveyed   under  such  diversity   ol   circum-  ! 

stances  and  expressions,  and  the  mention  of  them  in  theepis-  I 

tie  so  allied  to  the  occasion  which  introduces  it,  viz.  the  in-  1 

sinuation  of  his  adversaries  that  he  would  come  to  Corinth  no  I 

more,  that  I  am  persuaded  no  attentive  reader  will  believe,  ' 

that  these  pa.«sa:{es  were  written  in  concert  with  one  another,' 

or  will  doubt  that  the  agreement  is  unsought  and  imcontrived'  ' 

Hut,  in  the  Acts,  Erastus  accompanied  Tmiothy  in  Uiisjour-  1 

ney,  of  whom  no  mention  is  mude  in  tlie  epi.5tle.     From  what 

nas  been  said  in  our  observations  opou  the  Epistle  to  the  Ro-  ' 

mans,  it  appears  probable  that  Erastus  was  a  Corinthian.     If  i 

so  tliough  he  accompanied  Timothy  to  Corinth,  he  was  only  i 

returning  home,  and  Timothy  was  the  messenger  charged  ' 

.T  .  .f *■  """''*  oidnr.^.— At  any  rate,  this  discrepancy  shows  I 

that  the  pjissages  were  not  taken  from  one  anoth-r.  I 

«P^^r',°h  '^— Chap-  y''-  10.  II-     "Now,  if  Timotheuscome,  1 

see  that  he  may  be  with  you  without  fear;  for  he  worketh  the  ' 

work  of  the  Lord,  as  I  also  do  :  let  no  man  therefore  despise  ' 

...'»'vl"if"",'''J'^'  I''.'"  '""''  '"  P'"'"='>,  that  lie  may  come  unto  ' 
me.  for  I  look  for  him  with  the  brethren  "  i 

nearflbnt' T^  '^?,^''  considered  ,n  the  preceding  section,  it  ap- 
?t3  iL  -,   'l'!-*'"'T  "''*''  ^«'"' '°  Porinth,  either  with  the  epistl? 
From    hVi.'  ^"'  ""'  "^""^^  ^""''^  '  *"'"'  ""'"-V""  Timotiieus.^i 
«flnf  ,„VM  r.    "^Se  now  quoted,  we  infer  that  Timotliy  w;.snot  i 
or  nV.n  .^  'l'«.epiBtle;  for  had  he  been  the  bearer  of  t>,e  letter   i 
"  //•  ToZr"''  '\'^r"J'^  '^'^  ^='""  i"  "'at  letter  have  said   i 
IJ  rimoihy  con.-V     Nor  is  the  sequel  consistent  with  the  ' 

'■I  i^f  r^  .  -  "  '«  wrote  the  letter,  could  he  say,  as  he  does,  ' 
thiiTim^^hv  !!'VT"r^  V'H. '"■'^""■«"  '"  I  conclude'  therelore 
W  Th  f'l  7  '"*^  ^"^^  '^'-  •^'""  '"  P'oceed  upon  his  journey  be! 
IZVJ^  -"""r  '''f  'VI'"«"-  Farther,  the  p.issagc  before  us  i 
see|ns  to  imply,  that  Timothy  was  not  exoecled  bv  St  Paul  tn  ' 
arrive  at  Corinth  till  after  they  had  recefvtd  the  letter  He  ' 
Eld  aiTive -'"r  h"'  '^'  ^T'  '^«^''  '^  "■'^='  hinfwhen  he 

J^^i"'^i;-brf;s:ri;>:^x^----ij- 

w'Zw'":*  been  when  he  should^each  Corimb  o  re  urn'  I 
«ow,  how  stands  this  mater  in  the  bistnrv-!  T,,.,.  .  .i  ' 
ninetetnth  chapter  iin<\  twenty. nrJtverlT^ll  A    L  »    ,  ""-"  ■ 

letter  arrived  there  ;  and  he  would  cmne  b>  ( •orin  h  wh/n  h! 
did  come,  not  directly  from  st.  Pam  J  EDi.e.  ?.  'hn,  r  ^^  ' 
some  pan  of  Macedonia.  Here,  therelore  ir,.n'n,»  .""? 
and  critical  agreement,  and  nn  lu..st,onublv  w  .  „  1  '  ' 
for  neither  of  the  two  p..ssfg.^s  i.  the  n  sii-  .nl  ?  n^^"  ' 
thy's  journey  into  Mac^ldonfa  at  allthlKg,  'nmhi  ''h"^^'"'"- 
cut  of  that  kind  can  explain  and  recon?ieT'"'^,^;'tr.'^''^- 
*hich  the  writer  uses.  expressions 

Section  v.— Chap.  i.  12.     "Now  this  I  bbv  tk  . 
o^  y?"  saitb,  1  an,  o^f  Paul,  and  Hf  A  .oloTi,  d*  o7c7nh  "' 
and  r  of  Christ."     Also,  iii.  6.  "I  hav^  planted    kLu^^T^' 
tcred,  but  God  gave  the  increase."    This  express^,    ■■  n.-^^" 
planted,  Apollos  watered,'-  import.^  two  things  ;  llrst,\i,a,pl!,^ 
had  been  al  Corinth  before  .^polios;  secondly,  that  A,„m''J 
had  been  at  Corinth  after  Paul,  but  before  the  writing  of  .i, 
epistle.    This  implied  accotiitof  the  sevenil  eveniii.  and  of  tl'f  I 
order  in  which  they  took  pl,«ce,  corresponds  exactly  witli  the ' 


Introduction, 


nistoiy.     .M.  Paul,  after  his  firai   visit  into  (Greece,  returned 
1  Corinth  into  ??yriii,  by  the  way  of  Ephesus  ;  and,  dron- 


from 


ping  his  companions  Aqiiila  and  Priscilla  al  Epiiesus  ho  nro 
ceeded  forwards  to  .Icrusalem;  from  Jerusalem  he  descended 
WAiitioch;  and  from  thence  made  a  progress  through  some 
Tviii  iQ''£f  ?'■  °""hern  provinces  of  the  Les^-er  Asia,  Acts 
liiteru;.!  h  ."  ""■'"?  ^^''''■''  Pro^res.s,  and  cons..quentIy  in  the 
UUerval  between  St.  Paul's  (irst  and  sec.ud  vis:t  to  Corinth 

fmn,  1,1*'^  '*  """  >''"'"^  "t  '•'••'St  after  the  apo^iK-'s  return 
Cor  o  '^u-Im-?'-'"?.'"^"'"  °f  ^P^'"-^'  «•">  "•«  hear  of  him  at 
r  rlnaftndriT.-'-^.""^.^'''^^^  ''""'  heen  said,  in 

in^.n  V  P-^m!""!!'  '""Vo^^Os  came  d,.wn  to  Epl.e^iw;  and  be- 
ind  "haw^m,   nh?  '""'r'?*''  instructed  by  .Vqnila  and  Priscilla, 
church  a   Lhp^.'.;''   '""•='^,  o*"  '■ecomiuendalion   from   the 
Vol    vj    ^' '""  P'^*^^  °^«'  •"  Achaia;  and  when  he 


I'VlT'  '  '^""'^  "'?"'!  '"^'P'"''  'h'""'  'nuch  which  had  be 
leved  ihrougii  grace,  for  he  mightily  convincedthe  Jews  and 
t.iHt  publicly.''  A.-ts  xviii.  27,  'iS.  To  have  brought  Apollt, 
into  Achaia.  of  wmch  Corintii  was  the  capital  city,  as  well  us 
the  principal  Christian  church;  and  to  have  shown  that  1^ 
preached  the  Gospel  in  thai  country,  would  have  been  suffl 
cient  for  oiir  purpr^e.  Hut  the  history  happens  also  to  men- 
tion Corinth  by  name,  as  the  place  in  which  Apbllos,  after  his 
arrival  in  Achaia,  fixed  his  residence  :  for,  proce.ding  with 
''::""?.""'  ?r  •'ti-  ''?"•'«  '^^•^'''-  it  te"«  >'S,  that  Willie  ApoUo* 
w.is  at  Corinth,  Paul,  hav.ng  passed  through  the  upper  roasts 
cauie  down  to  Ephesus,  xix.'l.  What  is%aid,  t/^e^rS,  of 
Apoll„Mn  the  eptstle,  coincides  exactly  and  esp.xially  in  the 
pouit  of  r/,r<,«o/o,^j,,  with  what  is  deli/ered  concerning  UnlH^ 
t  le  hisloru.  1  he  only  question  now  is,  whether  the  allusions 
were  macfe  wilh  regard  to  this  coincidence.  Now,  the  occ« 
felons  and  purposes  for  which  the  nimie  of  Apollos  is  intr,«lu. 
ced  III  the  Acts  and  in  the  epistles,  are  so  independent  and  so 
remote,  that  it  is  impossible  to  discover  the  .smallest  reference 
roni  one  to  the  other.  Apollos  is  mentioned  in  the  .irts  7a 
uimediate  connoxion  with  the  history  of  Aquila  and  Priscilla 
,hf  h  'Z-^*'  '■•r'^  r"*^"'"''  --i'-C""iStanccof  lis  "  knowing  oii; 
the  baptism  of  John."  In  the  epistle,  where  none  of  these  "ir- 
ZZ'Tr''  '"^  'a"'-"  notice  of,  his  name  first  occurs,  for  iho 
purpose  of  r.-provmg  the  conte,ui„ns  spjritof  the  Corinthians  : 
ami  it  occurs  only  m  con.iuiiaioii  with  that  of  some  others' 

I  nf7v\  ,"""  "^  r,'' rV^}''  '  "'"  "'"  »*""''  ""■'  '  "'"  Apollos,  and 
in.iV  '^  ■"''  ""^  I  ?f  t,-tu-,st."  The  second  passage  in  which 
Apolosajipears,  "I  have  planted,  Apollos  watered,"  fite*  as 
we  have  observed,  the  order  of  time  amongst  thre.-  di-ii'nct 
events :  but  it  fixes  this,  I  will  venture  to  pronounce,  without 
the  writer  perceiving  that  he  was  doing  any  such  thing  The 
sentence  fixes  this  order  in  exact  conformity  with  the  A/*/ori/  ■ 
but  It  is  Itself  introduced  solely  for  the  sake  of  the  reflectiori 
which  follows :—"  Neither  is  he  that  planteth  anv  thing 
neither  he  that  waterelh.  but  God  that  givcth  the  increase  " 

Section  \  I.— Chap    iv.  U,   \2.     "Even  uulo    this   present 
hour  we  both  hunger  and  tliirst,  and  arc  naked,  and  are  buf- 
feted,  and  have  no  certain  dwilling-place  ;  and  labour,  work- 
ing with  our  hands."  >         "• 
We  are  expressly  told,  in  the  hiatorv,  that  at  Corinth  St.  Paul 
laboured  witli  his  own   hands:  "He "found  Aquila  and  Pris- 
cilla :  and,  because  he  was  of  the  same  craft,  he  abode  with 
them,  ;uid  wrought;  for  by  their  occupation  they  were  tent- 
makers.       Bnt,  in  the  text  before  us,  he  is  made  to  sav,  that 
he  laboured  evenvnlo  this  present  hour,"  that  is,  to  th'e  time 
of  wnting  the  epistle  at  Ephesus.     Now,  in  the  narration  ot 
•M.  raul  s  transactions  at  Ephesus,  delivered  in  the  ninef'tti/h 
Chapter  of  the  Acts,  nothing  is  said  of  his  irorkine  irith  his 
otcn  hards;  but  in  the  twentieth  cbapU'r  we  read,  that  upon 
his  return  fr.  m  Greece,  he  sent  for  the  elders  of  the  church  ot 
bphesiLs,  to  meethim  at  Miletus;  and  in  the  discuur.se  which 
IN-  there  addressed  to  them,  amidst  some  other  r.flcctions 
Which  he  calls  to  their  remembrance,  we  find  the  following: 
I  have  coveted  no  man's  silver,  or  gold,  or  apparel :  yea,  you 
yourselves  also  know,  that  these  fuimls  have  winislered  unto 
mv  nec«A-.si<}es,  andtoUiemthal  were  with  me."    The  reader 
Will  not  foiget  to  remark,  that  though  et  Paul  be  now  at  Mile- 
tus. 11  IS  to  the  elders  of  the  churoli  of  Ephesus  he  is  Kurak- 
ing.  when  he  says,  "Ye  youi-selves   know  tliat  these    hands 
nave  ministered  to  my  necessities  ;"  and  that  the  whole  dis- 
course  relates  to  his  conduct  during   his  last  preceding  resi. 
dence  at  Ephesus.     That  manual  labour,  therefore,  which  he 
had  exercised  at  Corinth,  he  continued  at  Ephesus  :  and  not 
only  so,  but  continued  it  during  that  particular  residence  al 
tpliesns,  near  the  conclusion  of  which,  this  epistle  was  writ- 
ten ;  so  that  he  niigln  with  the  strictest  ti  nth  say,  at  the  time 
01  writing  the  epistle,  "Even  unto  this  present /wur  we  labour 
working  With  our  own  hi.rds."    The  corre.-=p:indency  is  suffl- 
oienl,  then,  as  to  the  undesignedness  of  it.     It  is  manifest  (o 
my  judgment,  that  if  the  histary,  in  this  article,   had  been 
taken  from  the  epistle,  this  circumstance,  if  it  appeared  at  all, 
would  hav"  appeared  in  it*-  p'ace,  that  is,  in  the  direct  account 
01  .-t  I  aiil  s  transactions  al  Ephesus.    Tlie  conespondencv 
would  not  have  been  effVclf-d,  as  it  ia,  by  a  kind  of  reflecteS 
stioke,  that  is,  by  a  reference  in  a  subsequent  speech,  lo  what 
in  the  narrative  was  omitted.     Nor  is  it  likely,  on  the  other 
mild,  that  a  circumstauce  which  is  not  extant  in  the  history 
n  V^V          '*'  'f'Phesus,  should  have  been  made  the  subject  of 
n  laciuions  allusiiu,  in  an  epistle   purporting  to  be  written  by 


n  laciuions  allusiiu,  in  an  epistle  purporting  to  be  written  by 
ft.'"'!'""  I'lut  place;  notto  mention  ihut  the  allusion  itself, 
eeially  as  to  time,  is  too  oblique  and  general  to  answer  any 
fc  "L'"'-«'?'y  whatever.    '  ^ 


aiiu  circumcised  him  V"">"^  '"  ^o  'o"-"  «'"'  >""'>  •*""  i"u» 
I  for  they  knew  all  that  'iS!*-'*  "-f  ''**  •'*''*  "'  ''*"**  Qvartert; 
I  before  the  writui"  of  the  enf^'-''^'^  *'as  a  Greek."  This  was 
I  and  after  trewrrting  o  th?  eun,.  '^'^^  ?'*'^^-.  ^S'^  **'•  ^'  ^' 
I  thee;  we  have  four  men  which  hi.  1'"  '^"^  '''?i  "^^  ^f^  ^ 
take  and  purify  thyself  with  hem  liV?  7°^  ""  '^f'"  '  *t?» 
heads;  and  «li  may  know  tliarthoLe  t)lfL'°^ihil'l^r '.hlS 
I  were  informed  concerning  thee,  are  notb  .^,  ^^^^  ^2 


Introduction. 


I.  CORINTHIANS. 


Introduction. 


tliyself  also  walkest  orderly,  and  keepest  the  law.— Then  Paul 
took  the  men,  and  the  next  day,  purifying  himself  with  them, 
entered  into  the  temple."  Nor  docs  this  concurrence  between 
the  character  and  the  instances  look  like  the  result  of  con- 
trivance. St.  Paul,  in  the  epistle,  describes,  or  is  made  to  de- 
scribe, his  own  accommodating  conduct  towards  Jews  and 
towards  Gentiles,  towards  the  weak  and  over-scrupulous,  to- 
wards men  indeed  of  every  variety  of  character;  "  to  tliem  that 
are  withont  law,  as  without  law,  being  not  without  law  to 
God,  but  under  the  law  to  Christ,  that  I  might  gain  them  that 
are  without  law ;  to  the  weak  became  I  as  weak,  that  I  might 
gain  the  weak  :  I  am  made  all  things  to  all  men,  that  I  might 
gain  some."  This  is  the  sequel  of  the  text  which  stands  at 
the  head  of  the  present  section.  Taking,  therefore,  the  wliole 
passage  together,  the  apostle's  condescension  to  the  Jews  is 
mentioned  only  as  a  part  of  his  general  disposition  towards 
all.  It  is  not  probable  that  this  character  should  have  been 
made  up  from  the  instances  in  the  Acts,  which  relate  solely 
to  his  dealings  with  the  Jews.  It  is  not  probable  that  a  so- 
phist should  take  his  hint  from  those  instances,  and  then  ex- 
tend it  so  much  beyond  them  :  and  it  is  still  more  incredible 
that  the  two  instances,  in  the  Acts,  ircumstantially  related 
and  interwoven  with  the  history,  should  have  been  fabricated, 
in  order  to  suit  the  character  which  St.  Paul  gives  of  himself 
in  the  epistle. 

SacTioN  VIII.— Chap.  i.  14—17.  "I  thank  God  that  I  bap- 
tized none  of  you  but  Crispus  and  Gaius,  lest  any  should  say 
that  I  baptized  in  my  own  name  ;  and  I  baptized  also  ihe 
household  of  .Stephanas  :  besides,  I  know  not  whether  I  bap- 
tized anyother;  for  Christ  sent  me  not  to  baptize,  butto  preach 
the  Gospel." 

It  may  be  expected,  that  those  whom  the  apostle  baptized 
with  his  own  hands,  were  converts  distinguished  from  the 
rest  by  some  circumstance,  either  of  eminence,  or  of  connex- 
ion with  him.  Accordingly,  of  the  three  names  here  men- 
tioned, Crisptis,  we  find,  from  Acts  xviii.  8.  was  a  "  chief  ru- 
ler of  tlie  Jewish  synagogue  at  Corinth,  who  believed  in  the 
Lord  with  all  his  house."  Gains,  it  appears  from  Romans 
xvi.  23.  was  St.  Paul's  host  at  Corinth,  and  the  host,  he  fells 
us,  "  of  the  whole  church."  The  household  of  Stephanas, 
we  read  in  the  sixteenth  chapter  of  this  epistle,  "were  the 
first- fniits  of  Achaia."  Here,  therefore,  is  the  propriety  we 
expected  :  and  it  is  a  proof  of  reality  not  to  be  contemned  ; 
for  their  names  appearing  in  the  several  places  in  which  they 
occur,  with  a  mark  of  distinction  belonging  to  eacli,  could 
hardly  be  the  effect  of  chance,  without  any  truth  to  direct  it : 
and  on  the  other  hand,  to  suppose  that  they  were  picked  out 
from  these  jiassages,  and  brought  together  in  the  text  before 
us,  in  order  to  display  a  conformity  of  names,  is  both  Impro- 
bable in  itself,  and  is  rendered  more  so  by  the  purpose  for 
which  they  are  introduced.  They  come  in  to  assist  St,  Paul's 
exculpation  of  himself,  against  the  possible  charge  of  having 
assumed  the  character  of  a  founder  of  a  separate  religion,  and 
with  no  other  visible,  or,  as  I  think,  imaginable  design."' 

Section  IX.— Chap.  xvi.  10,  11.  "  Now,  if  Timotheus  come, 
let  no  man  despise  him." — Why  despise  him  T  This  charge 
is  not  given  concerning  any  otiier  messenger  whom  St.  Paul 
sent;  and,  in  the difTerent epistles,  many  such  messengers  are 
mentioned.  Turn  to  1st  of  Timothy,  chap.  iv.  12.  and  you  will 
find  that  Timothy  was  a  young  man,  younger  probably  than 
those  who  were  usually  employed  in  the  Christian  mission  ; 
and  that  St.  Paul,  apprehending  lest  he  should,  on  that  ac- 

'Chap.  i.  1.  "  Paul,  called  to  be  an  apostle  of  Jesus  Christ 
through  the  will  of  God,  and  ^'osthe^es,  our  brother,  unto  the 
church  of  God,  which  is  at  Corinth."  Tlie  only  account  we 
have  of  any  person  who  bore  the  name  of  Sosthcnes,  is  found 
in  the  eighteenth  chapter  of  the  Acts.  When  the  Jews  at  Co- 
rinth had  brought  Paul  before  Gallio,  and  Gallio  had  dismissed 
their  complaint  as  unworthy  of  his  interference,  and  had 
driven  them  from  the  judgment  seat ;  "  then  all  the  Greeks," 
says  the  historian,  "  took  Sosthcnes,  the  chief  ruler  of  the  sy- 
nagogue, and  beat  him  before  the  judgment  seat."  The  Sos- 
thcnes here  spoken  of,  was  a  Corinthian ;  and,  if  he  was  a 
Christian,  and  mith  St.  Paul  when  he  wrote  this  epistle,  was 
likely  enough  to  be  joined  with  him  in  the  salutation  of  the 
Corinthian  church.  But  here  occurs  a  difBculty— If  Sosthcnes 
was  a  Christian  at  the  time  of  this  uproar,  why  should  tli<; 
Greeks  beat  him  ?  The  assault  npon  the  Cliristians  was  made 
by  the  Jeies.  It  was  the  Jeics  who  had  brought  Paul  Oefore 
the  magistrate.  If  it  had  been  the  Jews  also  who  had  beaten 
Sosthenes,  I  should  not  have  doubted  that  he  had  been  a.**' 
vourer  of  St.  Paul,  and  the  same  person  who  is  joined  with'"™ 
in  the  epistle.  Let  us  see,  therefore,  whether  ther--  "^^  '}o' 
some  error  in  our  present  text.  The  Alexandrian  r~'"".^'^'''P' 
gives  ravTCs  alone,  without  hi  'EXAiji/f?,  and  is  fo'""'?"  '"  '"'^ 
reading  by  the  Coptic  version,  by  the  Arab=  ,'^,*^'l'"'!'  P""' 
lished  by  Erpenius,  by  the  Vulgate,  and  h'^'^^,1^  Latm  ver- 
sion. Three  Greek  manuscripts  again<f  ^^^'^  ?^  Chrysos- 
tom,  give  bi  lovSaioi,  in  the  place  of  '  ,^^^'J''£f-.  A  great  plu- 
rality of  manuscripts  authorize  th- «=''>'"?  which  is  retained 
in  our  copies.  In  this  variety  i-'Ppears  to  me  extremely  pro- 
bable that  the  historian  orio-;-''"y  ^''^'^  '''"""^f  a'°"e'  and  that 
«'  'EXXijvef  and  itiovj'-''  "^'^'^  '^^^"  respectively  added  as 
explanatory  of  what  -''^  word  jrai/rt ;  was  supposed  to  mean 


count,  be  exposed  to  contempt,  urges  upon  him  the  caution 
which  is  tliere  inserted,  "  Let  no  man  despise  thy  youth." 

■  Section  X.— Chap.  xvi.  1.  "Now,  concerning  the  collection 
for  the  saints,  as  I  have  given  order  to  the  churches  of  Gala- 
tia,  even  so  do  ye." 

Tlie  churches  of  Galatiaand  Phrygia  were  the  last  churches 
which  St.  Paul  had  visited  before  the  writing  of  this  epistle. 
He  was  now  at  Ephesus,  and  he  came  thither  immediately 
from  visiting  these  churches  :  "  He  went  over  all  the  countnr 
of  Galatia  and  Phrygia,  in  order,  strengthening  all  the  disci- 
ples. And  it  came  to  pass  that  Paul,  having  passed  tlirough 
the  upper  coasts,"  (viz.  the  above-named  countries,  called  the 
upper  coasts,  as  being  the  northern  part  of  Asia  Minor,)  "came 
to  Ephesus."  Acts  xviii.  23.  xix.  1.  These,  therefore,  proba- 
bly, were  the  last  churches  at  which  he  left  directions  for 
their  public  conduct  during  his  absence.  Although  two  years 
intervened  between  his  journey  to  Ephesus  and  his  writing 
this  epistle,  yet  it  does  not  appear  that  during  that  time  he 
visited  any  other  church.  That  he  had  not  been  silent  when 
he  was  in  Galatia,  upon  this  subject  of  contribution  for  the 
poor,  is  farther  made  out  from  a  hint  which  he  lets  fall  in 
his  epistle  to  that  church  :  "  Only  they  (viz.  the  other  apos- 
tles) would  that  we  should  remember  the  poor,  the  same  also 
which  I  was  forward  to  do." 

Section  XI  —Chap.  iv.  18.  "  Now,  some  are  puffed  up,  as 
though  1  would  not  come  unto  you." 

Why  should  they  suppose  that  he  would  not  come  1  Turn 
to  the  first  chapter  of  the  Second  Epistle  to  the  Corinthians, 
and  you  will  find  that  he  had  already  disappointed  them.  "  I 
was  minded  to  come  unto  you  before,  that  you  might  have  a 
second  benefit ;  and  to  pass  by  you  into  Macedonia,  and  to 
come  again  out  of  Macedonia  unto  you,  and  of  you  to  be 
brought  on  my  way  towards  Judea.  When  I,  therefore,  was 
thus  minded,  did  I  use  lightness  1  Or  the  things  that  I  pur- 
pose, do  I  purpose  according  to  the  flesh,  that  with  me  there 
should  be  yea,  yea,  and  nay,  nay  1  But,  as  God  is  true,  our 
word  towards  you  was  not  yea  and  nay."  It  appears  from  this 
quotation,  that  he  had  not  only  intended,  but  that  he  had  pro- 
tnised  them  a  visit  before  ;  for  otherwise,  vchy  should  he  apo- 
logize for  the  change  of  his  purpose,  or  express  sn  much  anxie- 
ty  lest  this  change  should  be  imputed  to  any  culpable  fickle- 
ness in  his  temper;  and  lest  he  should  thereby  seem  to  them, 
as  one  whose  word  was  not,  in  any  sort,  to  be  depended  upon? 
Besides  which,  the  terms  made  use  of,  plainly  refer  to  a  pro- 
mise, "  Our  jrorrf  towards  you  was  not  yea  and  nay."  St. 
Paul  therefore  had  signified  an  intention,  which  he  had  not 
been  able  to  execute ;  and  this  seeming  breach  of  his  word, 
and  the  delay  of  his  visit,  had,  with  some  who  were  evil  af- 
fected towards  him,  given  birth  to  a  suggestion  that  he  would 
come  no  more  to  Corinth. 

Section  XII.— Chap.  v.  7,  8.  "  For  even  Christ,  our  pass, 
over,  is  sacrificed  for  us  ;  therefore,  let  us  keep  the  feast,  not 
with -old  leaven,  neither  with  the  leaven  of  malice  and  wick- 
edness, but  with  the  unleavened  bread  of  sincerity  and 
truth." 

Dr.  Benson  tells  us,  that  from  this  passage,  compared  with 
chapter  xvi.  8.  it  has  been  conjectured  that  this  epistle  was 
written  about  the  time  of  the  Jewish  pass. over ;  and  to  me  the 
coniecture  appears  to  be  very  well  founded.  The  passage  to 
which  Dr.  Benson  refers  us  is  this:  "  I  will  tarry  at  Ephesus 
until  Pentecost."  With  this  passage  he  ought  to  have  joined 
anotlierin  the  same  context:  "And  it  may  be  that  I  will 
abide,  yea,  and  winter  with  you;"  for  from  the  two  passages 
laid  tcether  it  follows  that  the  epistle  was  written  before 
Pentecost  yet  after  winter;  which  necessarily  determines 
the  date  to  the  part  of  the  year  within  which  the  pass-over 
falls.  It  was  written  before  Pentecost,  because  he  says,  "I 
will  tarry  at  Ephesus  until  Pentecost."  It  was  written  after 
winter,  because  he  tells  them,  "  It  may  be  that  I  may  abide, 
yea,  and  winter  with  you."  The  winter  which  the  apostle 
purposed  to  pass  at  Corinth,  was  undoubtedly  the  winter 
next  ensuing  to  the  date  of  the  epistle  ;  yet  it  was  a  winter 
subsequent  to  the  ensuing  Pentecost,  because  he  did  not  in- 
tend tp  set  forwards  upon  his  journey,  till  after  that  feast 
The  words,  "i-t  us  keep  the  feast,  not  with  old  leaven,  neither 
with  the  Ipdven  of  malice  and  wickedness,  but  with  the  un- 
jeavene(<  oread  of  sincerity  and  truth,"  look  very  like  words 
giig-o-eoted  by  the  season :  at  least  they  have,  upon  that  suppo- 
giti(?i,  a  force  and  significancy  which  do  not  belong  to  them 
I^^jon  any  other;  and  it  is  not  a  little  remarkable,  that  the 
hints  casually  dropped  in  the  epistle  concerning  particular 
parts  of  the  year,  should  coincide  with  this  supposition. 

London,  Oct.  1,  1814. 


TOf-  CTciXaPojicvoi  6c  iravrci  'ZoicQtvriv  tov  apx^vvayoyov,  CTVir- 
Tov  timrpoaOtv  tov  ^ri/xaro;-  and  he  drove  them  away  from  the 
judgment  seat ;  and  they  all,'  viz.  the  crowd  of  Jews  whom 
the  judge  had  bid  begone,  '  took  Sosthenes,  and  beat  him  be- 
fore the  judgment  seat.'  It  is  certain  that,  as  the  whole  body 
of  the  people  were  Greeks,  the  application  of  all  to  them  was 
unusual  and  hard.  If  I  were  describing  an  insurrection  at 
Paris,  I  might  say  all  the  Jews,  all  the  Protestants,  or  all  the 
English,  acted  so  and  so;  but  I  should  scarcely  say  all  the 
French,  when  the  whole  mass  of  the  community  were  of  that 
description."    See  the  note  on  Acts  xviii.  17.  where  the  sub- 


The  sentence  wi'-^^u^he  addition  of  either  name,  would  run    ject  mentioned  here  by  the  learned  Archdeacon,  is  particu 
*^^  perspici'.'isly  thus,  '  Kai  airijXacev  avrovs  airo  tov  Pni^a- 1  larly  considered. 


The  salxUation  of 


CHAPTER  I. 


Paul  and  Soslheties. 


PREFACE  TO  FIRST  EPISTLE  TO  THE  CORINTHIANS. 


roniNTH,  to  which  this  and  K\\c  fnllowin?  epl.tl^  were  sent, 
was  one  of  the  most  celebrated  cities  of  Greece.  It  was  situ- 
ated on  a  gulf  of  tl.i-  same  name,  and  was  the  capit-l  of  the 
Peloponnesus,  or  Achaia  ;  and  was  united  to  t'^-  r  r  ■  nent  by 
an  isthmus,  or  neck  of  land,  that  had  the  port  •.;i  Lcc  leum  on 
the  west,  and  that  of  Cenchrf.a  on  the  east,  by  which  it  com- 
manded the  navigation  and  commerce  both  of  the  Ionian  and 
yKgnnn  sens.  It  is  supposed  by  some,  to  have  be^n  founded 
hy  Sisyphus,  the  son  of  vEolus,  and  grandfather  of  Ulysses, 
•nbout  the  year  of  tlie  world  24'.iO,  or  2t00,  and  before  the 
Christian  a?ra  150-t  years.  Others  report  that  it  had  both  its 
origin  and  name  from  Corinthus,  the  son  of  Pelops.  It  was 
at  lirst  but  a  very  inconsiderable  town  ;  hut  at  last,  through 
its  extensive  commerce,  became  tlic  most  opulent  city  of 
Greece,  and  the  capital  of  a  powerful  state.  It  was  destroyed 
by  the  Romans  under  Mummiu;-,  about  146  years  before 
Christ,  but  was  afterward  rebuilt  by  Julius  Cesar. 

By  its  port  of  Lecheum,  it  received  the  merchandise  of  Italy 
and  the  western  nations  ;  and  by  Cenchrca,  thatof  ilie  islands 
of  the  .^geun  Sea,  the  coasts  of  Asia  Minor,  and  the  I'hcc- 
JiiciDns. 

Corinth  exceeded  all  cities  of  the  world,  for  the  splendour 
and  magnificence  of  its  piiblic  buildings,  such  as  temples,  pa- 
laces, theatres,  porticoes,  cenotaph.s,  baths,  and  other  edifices; 
all  enriched  with  a  beautiful  kind  of  clunms,  capitals,  and 
bases,  from  which  the  Corintliian  order  in  architecture  took 
its  rise.  Corinth  is  also  celebrated  for  its  statues,  tliose  espe- 
cially of  Venus,  the  Sun,  Neptune  and  Aii)))hitrite,  Diana, 
Apollo,  .lupiter,  Minerva,  &c.  The  temple  of  Venus  was  not 
only  very  splendid,  but  also  very  rich,  and  maintained,  ac- 
cording to  Strabo,  not  less  tlian  1000  courtezans,  who  were 
Ihe  means  of  bringing  an  Inmiense  concourse  of  strangers  to 
the  place.  Thus  riches  produced  luxury,  and  luxury  a  total 
corru|ition  of  manners;  tliough  arts,  sciences,  and  literature, 
continued  to  flourish  long  in  it;  and  a  measure  of  the  martial 
spirit  of  its  ancient  inhabitants,  was  kept  alive  in  it  by  means 
of  those  public  games,  which,  being  celebrated  on  the  isth- 
mus which  connects  tlie  Peloponnesus  to  the  main  land,  were 
called  tlie  I.slliminn  games ;  and  were  exhibited  once  every  five 
years.  The  exercises  in  these  games  were  leaping,  running; 
throwing  the  guoil  or  dart,  boxing  and  trreatlins.  It  appears, 
that  besides  these,  there  were  contentions  for  poetry  and 
music:  and  the  conquerors  in  any  of  these  exercises,  were 
ordinarily  crowned  either  with  pine  lenven,  or  wHU  parsley. 
It  is  well  known  that  the  apostle  alludes  to  those  games  in  dif- 
ferent parts  of  his  epistles,  which  sliall  all  be  particularly  no- 
ticed as  they  occur. 

<.'orinth,  like  all  other  opulent  and  well  situated  places,  has 
often  been  a  suOjert  of  contention  between  rival  states ;  has 
frequently  changed  masters,  and  undergone  all  forms  of  go- 
vernment. The  Venetians  held  it  till  1715,  when  the  Turks 
took  it  from  them,  under  whose  dominion  it  has  ever  since 


remained.  Under  this  deteriorating  government,  it  is  greativ 
reduced;  its  wliole  pop'dation  amounting  only  to  between  13 
and  14. (XX)  .souls.  It  lies  about  46  miles  to  the  east  of  Athens  ; 
and  :}42  south-west  of  Cot:  ■•tantinoiilc.  A  few  vestiges  of  its 
ancient  splendour  still  remain  ;  which  are  objects  of  curiosity 
and  gratification  to  all  intelligent  travellers. 

As  we  have  seen  that  Corinth  was  well  situated  for  trade, 
and  consequently  very  rich ;  it  is  no  wonder  that,  in  its  hea- 
then state,  it  was  exceedingly  corrupt  and  profligate.  Not- 
with.standing  this,  every  part'  of  the  Grecian  learning  was 
highly  cultivated  here;  so  that  bffore  its  desti-uction  bv  the 
Romans,  Cicero  (Pro  lege  IManl.  cap.  v.)  scrupled  not  to  call 
it  totiiis  GrtRcia  lumen.  The  eye  of  all  (;reece.  Yet  the  inh.-j- 
bitants  of  it  were  as  liisciriou.<!  as  they  were  learned.  Public. 
prostitution  formed  a  considerable  part  of  their  religion  ;  and 
they  were  accustomed  in  their  public  prayei-s,  to  request  the 
gods  to  multiply  their  prostitutes!  and,  in  order  to  express 
tlieir  gratitude  to  tlieir  deities  for  the  favours  they  received, 
they  boimd  themselves  by  voirs,  to  increase  the  number  of 
such  women  ;  for  commerce  with  them,  was  neither  esteemed 
sinful  nor  disgraceful.  Lais,  so  famous  in  history,  was  a  Co- 
rinthian proi?titute,  and  whose  price  was  not  less  than  10,0ui) 
drachmas.  Demosthenes,  from  whom  this  price  was  required 
by  her,  for  one  night's  lodging,  said,  "I  will  not  buy  repent- 
ance at  so  dehr  a  rate."  So  notorious  was  this  city  for  such 
conduct,  that  the  verb  KontvOntCcirdui,  to  Coririthize,  signified  to 
act  the  prostitute:  and  KoptvOia  kooi),  a  Corinthian  damsel. 
meant  a  harlot,  or  common  woman.  I  mention  these  iliines 
the  more  particularly,  because  tliey  account  for  several  thines 
mentioned  by  the  apostle  in  his  lettere  to  this  city  ;  and  things 
which,  without  this  knowledge  of  tlieir  previous  Gentile  state 
and  customs,  we  could  not  comprehend.  It  is  true,  us  the 
apostle  states,  tl)at  they  carried  these  things  to  an  extent  that 
was  not  practised  in  any  otlier  Gentile  country.  .\nd  yet.  evru 
in  Corinth,  the  Gospel  of  .lesiis  Christ,  prevailing  over  univer- 
sal corruption,  founded  a  Christian  church. 

This  epistle,  as  to  its  sulijoct  matter,  has  been  variously  di- 
vided ;  into  three  parts  by  some,  into/oitr,  seven,  eleven.  &r. 
parts  by  others.  Most  of  these  divisions  are  merely  artifirinl, 
and  were  never  intended  by  the  apostle.  The  following  seven 
particulars  comprise  the  whole— 

I. — The  Introduction,  chap.  i.  1 — 9.  II. — Exhortations  rela- 
tive to  their  dissentions,  ch.  i.  9.  and  to  ch.  iv.  inclusive. 
III. — What  concerns  the  person  wlio  had  married  his  stejt- 
niother ;  commonly  called  the  incest uons  person,  ch.  v.  vi. 
and  vii.  IV. — The  question  concerning  the  lawfulness  of  ear- 
ing things  which  had  been  offered  to  idols,  ch.  viii.  ix.  and  x. 
inclusive.  V. — Various  ecclesiastical  regulations,  ch.  xi. — 
xiv.  inclusive.  VI. — The  important  questiim  concerning  Uk; 
resurrection  of  the  dead,  ch.  xv.  VII. — Miscellaneous  mat- 
ters, containing  exhortations,  salutations,  commendations,  &c. 
&c.  ch.  xvi. 


THE  FIRST  EPISTLE  OF 
PAUL  THE  APOSTLE  TO  THE  CORINTHIANS. 


[For  Chronological  Eras,  see  at  the  end  of  the  Acts.] 


Meantime  of  the  Paschal  Full  Moon,  at  Corinth,  (its  longitude  being  tiventy-three  degrees  to  the  east  of  Ixmdon,)  according  to 
Ferguson's  Tables,  April  19,  or  the  Xlllth  of  the  Cilends  of  May,  at  fifteen  minutes  and  fiftyeicht  seconds  past  eleven  at 
night,  fl'he  re.ason  of  the  discrepance  of  the  fifteenth  of  Nisan  with  the  day  of  the  mean  Pasclial  Full  Moon  arises  from  the 
inaccuracy  of  the  Metonic  cycle,  which  reckoned  i^.'j  mean  lunations  to  be  precisely  equal  to  nineteen  solnr  years,  these  lu- 
nations beine  actually  performed  in  one  horn-  and  a  half  less  time.  The  correspondence  of  the  Pass-over  with  the  mean 
Full  Moon,  according'to  the  Julian  accoimt,  was  in  A.  D.  32.'i.)— True  time  of  the  Paschal  Full  Moon  at  Corinth,  according  to 
Ferguson's  Tables,  the  Xllth  of  the  Calends  of  May,  (April  20,)  at  fifty -seven  minutes  and  forty-one  seconds  past  five  in  the 
morning.— .\ccording  to  Struyk's  catalosue  of  eclipses,  which  he  collected  from  the  Chinese  chronologv,  the  sun  wa.9 
eclipsed  at  Canton  in  f:hina,  on  the  25th  of  December  of  this  year,  or  on  tlieVIIIth  of  the  Calends  of  January,' A.  D.  57.  The 
middle  of  the  eclipse  was  at  twenty-eight  minutes  past  twelve  at  noon;  the  quantity  eclipsed  at  this  time  being  nine  digits 
and  twenty  minutes.  The  day  of  this  eclipse  was  on  the  19th  of  Tybi,  in  the  801th  year  of  tlie  Nabonassarean  sera,  and  on 
the  24th  of  Cislcu  of  the  minor  Rabbinical,  or  Jewish  sera  of  the  world  3817,  or  4416  of  their  greater  iera. 


CHAPTER  I. 
TTie  salutation  of  Paul  and  Sosthenes,  1,  2.  77ie  apostolical  benediction,  3.  Thanksgivin  ^  for  the  prosperity  of  the  church 
at  Corinth,  4."  In  what  that  prosperity  cai.sisted,  5 — 9.  The  apostle  reproves  their  di.sseJitions,  and  vindicates  Mm- 
self  from  being  any  cause  of  them,  10 — 17.  States  the  simple  means  irhich  God  7ises  to  convert  sinners,  and  confound 
the  wisdom  of  the  irise,  &c.  13—21.  Why  Ihe  Jews  and  Greeks  did  not  believe,  22.  The  matter  of  the  apostle's  preach- 
ing, and  the  reasons  irhy  that  preaching  was  e^ectual  to  the  salvation  of  men,  23 — 29.  All  should  glory  m  God,  because 
alt  blessings  are  dispensed  by  him  through  Christ  Jesus,  30,  31.  [A.  M.  4060.  A.  D.  56.  A.  V.  C.  809.  Anno.  Imp.  Neronis 
Cses.  3.    Written  a  little  before  the  Pass-over  of  A.  D.  56.] 


PAUL,  '  called  to  he  an  apostle  of  Jesus  Christ  •'  through  the 
will  of  God,  and  °  Sosthenes  our  brother, 
2  Unto  the  church  of  God  which  is  at  Corinth,  *  to  them  that 

.-*.?<'"'  '■'—'>2Cor  1. 1.    Euhes.l.l.     Col.l.l.-«  Acts  18.17.-d  Jude  1.— o.'olin 
17.19.     Acl>l5  9. 


NOTES— Verse  1.  Paul,  called  to  be  an  apostle]  Bishop 
Pearcc  contends  that  a  comma  slionid  be  placed  after  KXrirc;, 
called,  which  should  not  be  joined  to  ArrwroXog,  apostle;  the 
first  signifies  being  called  to,  the  other  sent  from.    He  reads 


"are  sanctified  in  Christ  Jesus,  f  called  to  be  saints,  with  all 
that  in  every  place  ^  call  upon  the  name  of  Jesus  Christ,  hour 
Lord,  i  both  theirs  and  ours : 


.1.9.— E  Acts  9  14,21  &  22.  IC. 


.  a.  22.— h  Chapter  8.  6.— 


it,  therefore,   Paul-  Ihe  called  ;  the  apostle  of  Jesus  Christ. 
The  word  (fAjjrot,  called,  may  be  here  used,  as  in  some  other 
places,  for  constituted.    For  this,  and  the  meaning  of  the  word 
apostle,  see  the  note  on  Rom.  i.  1. 
99 


IVir  Corinthians  abounded 


I.  CORINTHIANS. 


in  spiritual  gifts. 


3  k  Grace  be  unto  you,  and  peace,  from  God  oui-  Father,  and 
from  the  Lord  .Ies\i8  Christ. 

4  '  I  thank  my  Ood  always  on  your  behalf,  for  the  grace  of 
God  which  is  given  you  by  Jesus  Christ ; 

5  That  in  every  thing  ye  are  enriched  by  him, ""  in  all  utter- 
ance, and  in  all  kuowlodge ; 

6  Even  as  the  "  testimony  of  Christ  was  eonflnned  in  you : 

7  So  that  ye  cnme  behind  in  no  gift;  "waiting  for  the  Pco- 
mifig  of  our  I/ord  Jesus  Christ ; 

8  '*■  Who  shall  also  confirm  you  unto  the  end,  'that  ye  may  be 
blameless  in  the  day  of  our  Lord  Jesus  Christ. 

kRoml?.  ZCor.l.a.  EpheB.1.2.  1  Pet.  1  2.-1  Rom,  18.— m  Ch  13.8.  ZCor. 
87-nCh2.I  2Tim.l.8.  Rev.ia — o  Phil. 3.30,  Tit.2  13.  a  Pet.3.12.-i)  Or. 
revelation.    Col.3.4.— q  1  Thess.S.Ui.— r  Cnl  1.82.   1  TliM3  5.23. 


As  the  apostle  had  many  irregularities  to  reprehend  in  the 
Corinthian. church,  it  was  necessary  that  he  should  be  expli- 
cit in  stating  his  authority.  He  was  called,  invited  to  the 
Gospel  feast ;  had  partaken  of  it,  and  by  tlie  grace  lie  re- 
ceived, was  qualilied  to  piorlaim  stilvation  to  olliers  :  Jesus 
Christ  tlierefore  m;;de  hiin  an  apostle,  that  is,  gave  him  a 
Divine  commission  to  preacli  the  (Gospel  to  Die  Oent'les. 

Through  the  trill  of  God]  By  a  parti',:ular  appointment 
from  God  alone ;  for,  being  an  extraordinury  messenger,  he 
derived  no  part  of  hia  authority  from  man. 

Soslhenes  our  brother]  Probably  the  same  person  mention- 
ed Acts  xviii.  17.  where  see  the  note. 

2.  IVie  church  of  God  inhich  is  at  Corinth]  This  church 
was  planted  by  the  apo'itle  himself,  about  A.  D.  52.  as  we  learn 
from  Acts  xvii.  1,  &c.  whi'i-e  see  tlie  notes. 

Sanctified  in  Christ  Jesvs]  'II;  lai jiivoii,  separated  from 
the  corruptions  of  their  place  and  age. 

Called  to  be  saints]  KX;)TO(f  ayiuii,  constituted  saiyits ;  or 
invited  to  become  such ;  this  was  the  design  of  the  Gospel; 
for  Jesus  Clirist  came  to  save  men  from  their  sins. 

With  all  that  in  every  place,  &c.]  All  who  profess  Chris- 
tianity, both  in  Corinth,  Ephesus,  and  other  p-irts  of  Greece 
or  Asia  Minor :  and  by  this  we  see,  that  tlie  apostle  intended 
that  this  epistle  should  be  a  general  property  of  the  universal 
church  of  Clirist :  though  there  are  several  matters  in  it,  that 
are  suited  to  the  state  of  the  Corinthians  only. 

Both  theirs  and  ours]  That  is,  Jesus  Christ  is  the  common 
Lord  and  Saviour  of  all.  He  is  the  exclusive  property  of  no 
one  church,  or  people,  or  nation.  Calling  i>n,  or  invoking 
the  name  of  the  Lord  Jesus,  was  the  proper  distinguishing 
mark  of  a  Christian.  lu  those  times  of  apostolic  light  and 
purity,  no  man  attenipt<'d  to  invoke  G'ld,  but  in  the  name  of 
Jesus  Christ :  this  it  what  gonuine  Christians  still  mean,  when 
they  ask  any  thing  from  God  for  Christ's  .<iake. 

3.  Grace  be  unto  you]  For  a  full  explanation  of  all  tliese 
term.s,  see  the  notes  on  Rom.  i.  7. 

4.  fyir  the  grace— which  is  given  you]  Not  only  their  calling 
to  be  saints,  and  to  be  sanctified  in  Christ  Jesus;  but  for  the 
various  spiritual  gifts  which  they  had  received,  as  is  specified 
in  the  succeeding  vei-ses. 

5.  Ye  are  enriched — (ye  abound) — in  all  utterance]  Ev 
vavTi  XojM,  in  all  doctrine,  for  so  the  word  should  cert  linly 
be  translated  and  understood.  All  the  trutlis  of  God,  relative 
to  their  salvation,  had  been  explicitly  declared  to  them  ;  and 
they  had  all  knowledge  ;  so  tliat  they  perfectly  comprehended 
the  doctrines  which  they  had  heard. 

6.  As  the  testimony  of  Christ,  &c.]  The  testimony  of  Christ 
is  the  Gospel  which  the  apostle  had  preached,  and  which  had 
been  confirmed  by  various  gifts  of  the  Holy  Spirit,  and  mira- 
cles wrought  by  tlie  apostle. 

7.  So  thai  ye  conte  behind  in  no  gift]  Eve)7  gift  and  g'-ace 
of  God's  Spirit  wa.-i  pnssessrd  by  the  membeis  of  that  cinirch, 
some  having  their  gifts  after  this  raanner,  others  after  that. 

Waiting  for  the  co7/ting  of  our  Lord]  It  is  difficult  to  say 
whether  tlie  apo.stle  means  the  final  judgment,  or  our  Lord's 
touting  to  destroy  Jerusalem,  and  make  an  end  of  the  Jewish 
polity.— ?=ce  1  Thess.  iii.  13.  As  lie  does  not  explain  himself 
particularly,  he  must  refer  to  a  subject  with  which  they  were 
well  acquainted.  As  the  Jews,  in  general,  continued  to  con- 
tradict and  blasphenie;  it  is  no  wonder,  if  the  apostle  should 
be  directed  to  point  out  to  the  believing  Gentiles,  that  the 
judgments  of  God  were  speedily  to  fall  upon  this  reb-llious 
people,  and  scatter  them  over  the  face  of  the  earth;  which 
shortly  afterward  took  place. 

8.  11^7(0  shall— confirm  you]  As  the  testimony  of  Christ  was 
confirmed  among  you;  so,  in  conscientiously  believing  and 
obeying,  God  will  conf,rm  you  through  that  testimony.— See 
ver.  6. 

In  the  day  of  our  Lord  Jesus]  In  the  day  that  he  comes  to 
judge  the  world,  according  to  some;  but,  in  the  day  in  which 
ne  comes  to  destroy  the  Jewish  polity,  according  to  others. 
While  God  destroys  them  who  are  disobedient,  he  can  save 
you  who  believe. 

9.  God  is  faithful]  'I)\e  faithfulness  of  God  is  &  fa.vnm\te 
expre.esion  among  the  ancient  .lews ;  and, "by  it,  they  properly 
understand  the  integrity  of  God,  in  preserving  whatever  is 
entrusted  to  him.     And  they  suppose  that  in  this  sense,  the 

fidelity  of  man  may  illustrate  the  fidelity  of  God ;  in  refer- 
ence to  which  they  tell  the  two  following  stories.  "  Rabbi 
Phineas,  the,  aon  of  Jair,  dwelt  in  a  certain  city,  whither 
sonie  men  came  who  liad  two  measures  of  barley,  whicli  they 
rK^'^^K  ^i'""  ^"  preserve  for  them.  They  afterward  forgot 
u»tf  Barley,  and  went  away.  Rabbi  FMneas,  each  year, 
100 


9  '  God  is  faithful,  by  whom  ye  were  called  unto '  the  felluw- 
ship  of  his  Son  Jesus  Christ,  our  Lord. 

10  Now  1  b'.'seecn  you,  brethren,  by  the  name  of  our  Lord 
Jesus  Christ,  "that  ye  all  speak  the  same  thing,  and  that  there 
be  no  '  divisions  among  yuu;  hut  that  ye  be  perfectly  joined 
together  in  tlie  same  mind,  and  in  the  same  judgment. 

U  For  it  hath  been  declared  unto  me  of  you,  my  brethren, 
by  them  which  are  of  the  house  of  Chloe,  that  there  are  conten- 
tions among  you. 

12  Now  this  I  say,  *  that  every  one  of  you  saith,  I  am  of  Paul: 
and  I  of  '  ApoUos ;  and  I  of  ^  Cephas ;  and  I  of  Christ. 

3l3a.49-,  Cli  10,13.  1  Thess  5  24.  2Th«33,3,3.  Heb.10.33.— t  John  15.4.»27. 
91.  IJohn  1.3  &  4,13. -u  Horn  12.16.  &  15  5,  2Cor.l3,ll.  Phil,2,2,4i.  3.  16.  1  Pet. 
3.8.— V  n,-.schi3in3,Ch,  ll.lS,— wCh  3.4.-X  Acta  IB- 24. it  19.1,  Ch  16, 12,-7  3n.  1.48. 


sowed  the  barley,  reaped,  threshed,  and  laid  it  up  in  his  gra- 
nary. When  seven  years  had  elapsed,  the  men  returned,  and 
desired  to  have  the  barlev  with  which  they  had  entrusted  hino. 
Rabbi  Phineas  recollected  them,  and  said,  'come  and  take 
your  treasure,'  i.e.  the  bi.rley  they  had  left;  with  all  that  it 
had  produced  for  seven  years.  Thus,  from  the  faithfulness 
of  m:m.  ye  may  know  the  faithfulness  of  God." 

"  Rabbi  Si??ieo7i,  tiie  son  of  Slictach,  bought  an  ass  from 
some  Edomites,  at  whose  neck  his  disciples  saw  a  diamond 
hanging  :  they  said  unto  him,  Rabbi,  the  blessi7ig  of  the  Lord 
makeih  rich,  Prov.  x.  22.  But  he  answered— The  ass  I  have 
bougiit,  but  the  diamond  1  have  not  bought :  therefore  he  re- 
turned the  damoiid  to  the  Edomites.  Tlius,  from  the  fidelity 
of  man,  ye  may  know  the  fidelity  of  God,"  This  was  an  in- 
stance of  rare  honesty,  not  to  be  paralleled  among  the  Jews 
of  the  p.-esent  day ;  and  probably  among  few  Gentiles. — 
Whatever  is  committed  to  the  keeping  of  God,  he  will  most 
carefully  preserve;  for,  he  is  faithful. 

Unto  the  fellowship,  &c.]  Eif  Koivdwiav,  into  the  commu- 
nion or  participj'tion  of  f'hrist,  in  the  graces  of  his  Spirit, 
and  the  glories  of  his  future  kingdom.  God  will  continue  to 
uphold  and  save  you,  if  you  entrust  your  bodies  and  souls  to 
him.  But,  can  it  be  said  that  God  will  keep  what  is -either 
not  entrusted  to  him ;  or,  after  being  entrusted,  is  taken 
away? 

10.  Now,  I  beseech  you,  brethren]  The  apostle  having  finish- 
ed his  inlroduclion,  comes  to  his  second  point,  exhorting 
them  to  abstain  froai  dissentions,  that  they  might  be  of  the 
same  heart  and  mind,  striving  together  for  the  hope  of  the 
Gospel. 

By  the  name  of  our  Lord  Jesus]  By  his  authority,  and  in 
his  place  ;  and  on  account  of  your  infinite  obligations  to  his 
mercy,  in  .railing  you  into  such  a  state  of  salvation. 

Tlial  ye  all  speak  the  same  thing]  If  they  did  not  agree  ex- 
actly in  opinion,  on  every  subjxt;  they  miglit,  notwithstand- 
ing, agree  in  tlie  words  which  they  used  to  express  their  reli- 
gious faith.  The  members  of  the  church  of  God  should  la- 
bour to  be  of  the  same  mind,  and  to  speak  the  same  thing,  in 
order  to  prevent  divisions  ;  which  always  hinder  the  work  of 
God,  On  every  essential  doctrine  of  the  Gospel,  all  genuine 
Christians  agree :  why  then  need  religious  communion  be  in- 
terrupted 1  This  general  agreement  is  all  that  the  apostle  can 
have  in  view  ;  for,  it  cannot  be  e.vpccted  that  any  number  of 
men  should,  in  every  respect,  perfectly  coincide  in  their 
views  of  all  the  minor  points,  on  which  an  exact  conformity 
in  sentime'it  is  impossible,  to  minds  so  variously  constituted 
as  those  of  the  human  race.  A  ngels  may  thus  agi-ee,  who 
see  nothing  tliroiigh  an  imperfect  or  false  medium;  but,  to 
man,  this  is  impossible.  Therefore,  men  should  bear  with 
each  other ;  and  not  be  so  ready  to  imagine  that  none  have 
the  truth  of  God  but  they  and  tlieir  party. 

11  By  them  which  are  of  the  house  of  Chloe]  Tills  was 
donhfless  some  very  religious  matron  .Tt  Corinth,  whose  fa- 
mily wt're  converted  to  the  Lord  ;  some  of  whom  were  proba- 
bly sent  to  the  apostle  to  inform  him  of  the  dissentions  which 
then  prevailed  in  the  church  at  that  place.  Stephanas,  For- 
Innatus,  and  Achincus,  mentioned  ch.  xvi.  17.  were  probably 
the  sons  of  this  Chloe. 

Contentions]  EpiScg,  altercations ;  produced  by  the  axi<r- 
jiara,  divisions,  mentioned  above.  Avheii  once  they  had  di- 
vided, they  must  necessarily  have  contended,  in  order  to  sup- 
port their  respective  parties. 

12.  Every  one  of  you  saith]  It  seems,  from  this  expression, 
that  the  whole  church  at  Corinth  was  in  a  state  of  dissention  .- 
they  were  all  divided  into  the  following  sects,  1.  Pautians, 
or  "followers  of  St.  Paul :  2.  Apollonians,  or  followers  of 
Apollos:  3.  Kephians,  or  followei  s  of  Kephas  :  4.  Christians, 
or  followers  of  Christ.     See  the  Introduction,  sect.  v. 

The  converts  at  Corinth  were  partly  Jews,  and  partly 
Greeks.  The  Gentile  part,  as  Dr.  Lightfoot  conjectures, 
might  boast  the  names  of  Paul  and  Apollos:  the  Jewish, 
those  of  Kephas  and  Christ.  But  these  again  might  be  sub- 
divided :  some  probably  considered  themselves  disciples  ol 
Paul,  he  being  the  immediate  instrument  of  their  conver- 
sion ;  while  others  miglit  prefer  Apollos  for  his  cxtraordinarj 
eloquence. 

If  by  Kephus  the  apostle  Peter  be  meant,  some  of  the  cir- 
cumcis'on  who  believed,  might  prefer  him  to  all  the  rest; 
and  they  might  consider  hira  more  immediately  sent  to  them, 
and  therefore  have  him  in  higher  esteem  than  they  had  Paul, 
who  was  the  minister  or  apostle  of  the  uncircumcision  ;  and 
on  this  very  accoimt,  the  converted  Gentiles  would  prize  him 
more  liighly  Uuui  they  did  rct«r. 


ITie  apostle  had  baptized 


13  '  Is  Christ  divideill  was  Paul  crucified  for  jroul  or  were 
ye  baptized  in  the  name  of"  I'nul  ? 

14  I  thank  God  that  I  baptized  none  of  you,  but*  Crispus  and 
^Gaius ; 

15  Lest  any  should  say  that  I  had  baptized  in  mine  own 
name. 

16  And  I  baptized  also  the  houBeliold  of  °  Strplianus :  besides, 
I  know  not  whether  I  baptized  any  other. 

17  For  Christ  sent  me  not  to  bap'izc,  but  to  preach  the  Gos- 

I  S  Cor.  II  4.     Eph  1  S  -»  Acts  18.6.- b  Htirj..l6.a.— c  Ch.lo.  IS,17 -d  rb.i.  1,1, 
13.    2P«i.l.l6.-eC)r,ir««h. 


CHAPTER  I. few  persoiis  at  Corinth, 

pel :  >l  not  with  wisdom  of  •  words,  lest  the  cross  of  Christ 
sliould  be  nip.de  of  none  efl"oct. 

18  For  l!.e  preac.hing  of  the  cross  is  to  « them  thct  perish, 
^  Toohshness  ;  but  unio  us  •>  which  arc  saved,  It  is  the  •  power 
of  find. 

19  For  it  is  written,  k  I  will  deptrov  the  wimlotn  of  the 
wi.^e;  and  will  bring  to  nothing  the  understanding  of  the  pru- 
df^nt. 

20  '  Where  is  the  wise  1  where  i»  the  scribe  1  where  «>  the 

Ch  '.'.M  -h  Ch.l5.S.-i  lioin.1.16.  Ver.LM  — k  Job5. 


Instead  of  Xpij-nu,  Christ,  some  liave  conji-clured  liuii  we 
should  read  K/jurcv,  of  CiiKpus;  who  is  Ureulionrd  ver.  14. 
And  some  think  that  Xpi^jv,  of  C/ii  isi,  is  aii  interpolation,  as 
it  is  not  likely  that  Christ,  in  any  sense  '(>(  the  word,  could  be 
said  to  be  the  head  of  a  sect  or  piirty  in  his  own  clnrch: 
as  all  those  parties  held  that  Gospel,  of  which  himself  wus 
both  the  author  and  the  suhjecl.  But  it  is  very  easy  to  con- 
ceive that,  in  a  chirrch  so  divided,  a  party  m'^iihl  Up  found, 
who,  dividing  Chris-t  from  his  ministers,  might  be  led  lo  say, 
"  We  will  have  nothinj;  to  dowitli  your  parties;  nor  witli 
yotir  party-spirit,  we  are  the  disciplei  of  Christ,  and  will 
have  nothing  to  do  with  Paulians,  Apollonians,  of  Kephians, 
aa  contra-dintingiiished  from  Christ."  The  reading  K/<t<rir./ii 
for  Xfiirou,  is  not  acknowledged  by  any  MS.  or  Version. 

13.  Is  Christ  divided  1]  Can  he  be  spl't  into  dliTei-ent  sect.s 
and  parties  ■?  Has  he  dit:"er'-nt  and  opposii.i?  systeuis'?  Or,  is 
the  Messiah  to  appear  undiT  diif-'reut  pinso  ■«  J 

Was  Paul  cruci/ieilfor  yu:;  ?]  As  the  ('i..^p'.l  p.oclrfims  sa! 


WHS  no'  sert  at  all  to  beptize,  he  baptized  without  a  commit- 
sior  :  but  if  he  was  sent,  ;i"t  only  to  liapt.ze,  but  to  preach 
a'so;  or  to  preach  rather  than  bnptize,  he  did  in  fact  dis- 
charge his  diily  ai  igl.l."  It  appears  sufficiently  evident  that 
Aa/j^i  21  rt^  wa.3  considered  lobe  an  in/frioi-  o{f\cf,  and,  thougli 
every  ministe.r  of  Clirist  oiight  adiiiiiiister  it.  yet  apostles  had 
n^ort-  inij>orli>nt  work.  Pn  paring  these  adult  h-athcns  for 
baptism,  by  the  continual  prouciiing  of  the  word,  was  of  much 
greater  coiisef,uence  than  baptizing;  them  when  tlius  prepa- 
red to  receive  and  proilt  by  it. 

A'ot  with  teisdmn  of  u-ords]  Ovk  iv  oioipia  Xoynv  In  seve- 
ral plic'-s  in  the  New" Testament,  tlie  term  Xoyn  is  taken  not 
Only  to  express  u  !f07</.  a  speech,  a  saying,  &c.  but  doctrine, 
or  the  mutter  of  leaching.  Here,  and  in  1  Thcss.  i.  5.  and  in 
several  other  pli"ces,  it  «eeii;s  lo  signify  reason,  or  that  mode 
of  rhetorical  Ofginnenlation  so  higl.ly  priztd  among  the 
•rreeks.  Tlie  apestie  w;:s  sent  not  to  pursue  this  mode  of  con- 
dui-.t,  but  sin  ply  to  ?.iiirju/ice  the  (ruth;  ti  proclaim  Christ 


vation  through  the  cm-cified  only  ;  has  Paal  poured  out  his    cruc'flfd  fo.'  ti.esinof  the  world;  and  In  do  this  in  tliep.'nin- 
blood  as  an  atoneineul  U>i-  you?   i'his  :s  imp.'s-^iolt ,  ar.d  there-    est  and  simp^eit  manner  po^:sIble,  lest  the  numerous  conver- 
sions which  Tollowed,  might  be  attributed  to  the  pou-er  of  the 


fore  your  being  called  by  aiy  naaie  is  absurd:  for  his  disci 
pies  you  should  be  alone,  who  hits  bought  you  by  his  blixjd. 

We't  ye  baptized  in  the  name  of  Paul  /]  To  be  baptized 
in,  or  into  the  name  of  one,  implied  that  the  baptized  was  to 
be  the  disciple  of  him  into  whose  name,  religion,  &c.  he  wus 
baptized.  As  if  he  had  said.  Did  1  ever  altei'ipl  to  set  up  a 
new  religion,  one  founded  on  7ny  own  ai'thori.i/,  and  cnnung 
from  myself?  On  the  contrary,  liave  I  not  priache'l  Christ 
crucilled  for  the  sin  of  the  world,  and  cal!-!U  uiion  all  man- 
kind, both  Jews  and  Gentiles,  to  believe  on  hiui  1 

14.  /  thank  Ood  that  I  haptizeit  none  of  you,]  None  of 
those  who  now  live  in  Corinth,  except  Crifpus,  the  ruler  of 
the  synagogue.  Acts  xv'ii.  S.  And  Oaius,  the  sa/ue  person 
probably  with  whom  Paul  lodged,  Rom.  xvi.  23.  where  see 
the  notes.  Dr.  I.ightfoot  observes,  "  If  this  be  Gaiis,  or  Cains, 
to  whom  the  third  Epistle  of  John  was  written,  which  is  very 
probable,  when  the  lirsf  vei-se  of  that  epistle  is  f  nriinared  with 
Rom.  xvi.  23.  then,  it  will  ajipear  pi'obible,  that  .Ichn  wrote 
his  first  Epistle  to  t!ic  Coitnthians.  I  wrote,  says  he,  unlo 
the  c^iurcA— What  church  1  C  nainly  it  must  h..V';been  so;ne 
par/ictt/ar  churcli  which  the  iposti';  has  in  Vicw;  and  the 
church  where  Gains  himself  resided.  And  if  this  he  true. 
we  may  look  for  DioCrejihes,  3  John  ver.  9.  in  the  Corinthian 
church  ;  and  the  author  of  the  schism  of  which  the  apostle 
complains.     See  the  Introduction.  Sert.  viii. 

15.  Lest  any  should  say,  &c.]  Me  was  careful  not  to  bajv 
tize,  lest  it  should  be  supposed  that  he  wished  to  innke  a  ptr- 
ty  for  himself ;  because'siiperlicial  observers  in'ghl  inna^ine, 
that  he  baptized  tlicni  into  his  own  name,  to  be  his/b/'oirf  rs, 
though  hi'  baptized  llicni  into  the  name  of  Christ  orily. 

Instead  of  rff.nTTua,  I  have  baptized,  the  Codex'j4'exn?'- 
drinus,  the  Codex  Ephraiin,  and  several  others,  with  the 
Coptic,  SahiJic.  latter  Syriur  in  the  margin,  Armenia",  V.il- 
gate,  some  copit-s  nf  the  Itala,  and  several  of  the  Fathers, 
read  c/ianTinOnrc,  ye  were  baptized.  And  if  we  read  i.a, 
so  that,  instead  of  lest,  the  sfintenee  will  stand  thus:  so 
that  no  one  can  say.  that  ye  were  baptized  into  my  name. 
This  appears  to  be  tlie  true  reading  :  and  for  it  Bp.  Pearce  of- 
fers severiil  strong  arguments 

16.  The  household  of  Stephanas]  From  chap.  xvi.  ]T->.  we 
I'sarn  that  the  family  of  .Stephanas  were  the  /5rs/  converts  in 
Achaia  ;  probably  converted  and  baptized  liy  tne  apostle  him- 
self. Kpcnetus  is  supposed  lo  be  one  of  this  family  ;  see  the 
note  on  Uom.  chap.  xvi.  r>. 

I  know  not  whether  I  baptized  any  other]  I  do  not  recollect 
that  there  is  any  person  now  residing  m  Corinth  or  Achnia 
besides  the  above-mentioned,  wlinni  t  have  b-piize.d.  It  is 
strange  that  the  doul'thoTK  expressed  by  the  apostle  should  be 
construe!.!  so  as  to  atTect  h\!>  inspiration  f  What,  dies  the  in- 
spiration of  prophet  or  apostle,  necessarily  imply  that  he  must 
understand  tlie  geography  of  the  universe,  and  have  an  intui- 
tive knowledge  of  all  the  inhabitants  of  the  earth,  and  how 
^en,  and  where,  they  may  have  changed  their  i-esidenr.e! 
Nor,  was  that  inspiration  ever  given,  so  to  work  on  a  man's 
memory,  that  he  could  not  forget  any  of  the  ads  which  he 
had  performed  during  life  Inspiration  was  given  lo  the  holy 
men  of  old,  that  they  might  be  able  to  write  and  proclaim  the 
mindoffiod,  in  the  things  which  concern  the  salration  of  men. 
.  17.  For  Christ  sent  me  -not  to  baptize]  Bp.  Pearce  trans- 
lates thus.  For  Christ  sent  me,  not  so  much  to  baptize  ns  lo 
preach  the  flospel ;  and  he  supports  his  version  thus— "  The 
writers  of  the  Old  and  New  Testaments  do,  almost  eveo' 
where,  (agreeably  to  their  Hebrew  idiom,)  express  a  prefer- 
ence given  to  one  thing  beyond  another,  by  an  affirmation  of 
that  which  is  preferred,  and  a  negation  of  that  which  is  con- 
trary to  it :  and  so  it  must  be  understood  here,  for,  if  St  Paul 


apostle's  eloquence,  and  not  to  the  demonstration  of  the 
Ibpiril  of  Ood.  It  is  worthy  of  remark,  that  in  all  the  revi- 
vals of  religion  w'th  which  we  are  acquainted,  God  appears 
to  1  avc  made  very  little  use  of  human  eloquence,  even  when 
pns.^csseJ  by  piou.-:  men.  His  owm  nervous  truths,  announced 
by  plain  common  sense,  fiougii  in  homely  phrase,  have  been 
tiie  general  means  of  llie  conviction  and  conversion  of  sin- 
ners. Human  c/ooT/fj/ce  and  lerming  h,^ve  often  been  auc- 
ceiJSt'ully  employed  in  del'eudinc  the  outworks  of  Christiani- 
ty ;  but  siinpUc'ly  and  truth  liave  preserved  the  citadel. 

it  s  faither  worihy  of  remark,  that  when  God  was  about 
to  promulgate  his  laws,  he  chose  J*^oses  as  the  instrument, 
who  appeai-s  fo  have  laboured  tinder  souie  natural  impedi- 
tneirt  in  his  speech,  so  tiiat  Aaron  his  brother  was  obliged  to 
be  Ills  spokesman  to  Pluiraoh;  and  that,  when  God  had  purpo- 
sed to  publ'sU  tlie  Gospel  to  the  G.^utile  world— To  Athens, 
Ejihesus,  Corintii,  and  Koine,  he  was  pleased  to  use  Saul  ot 
Tarsus,  as  the  principal  instrument;  a  iran  whose  bodily 
preseure  wus  weak,  and  his  speech  contemptible,  2  Cor.  x.  f, 
10.  And  thus  it  was  proved  that  God  sent  him  to  pre^wh  not 
with  hu,man  clo-/uenie,  lest  the  cross  of  Chri.st  thotild  hr 
made  of  none  rfiect  ;  but  with  the  demonstralion  and  power 
of  ttis  mm  Spnil :  and  thus  the  excellence  of  the  power  ap- 
peared to  be  of  God,  and  not  of  man. 

18.  For  the  preaching  of  the  cross]  'O  Aoyoj  yap  h  rov 
(TTniptv,  the  doctrine  of  the  cross ;  or  that  doctrine  that  is  of, 
or  co'icerning  the  cross;  that  is,  tlie  doctrine  that  proclaims 
salvation  to  a'iKil  world,  through  the  crucifixion  of  Christ. 

7s  to  them  Ihnt  perish  foolishness]  There  are,  properly 
speaking,  but  tieo  cla'^ses  of  men  known  where  the  dosp»'l  is 
preached,  an  iWvficviU,  the  t'nheliev'ers  ar.d  gain  tayers,  who 
are  perishing :  and  ffaj^«//;»")(,  the  obedient  believers,  who  are 
in  a  state  of  solvation.  To  those  who  will  continue  in  the  first 
state,  the  p  eachiiig  of  salvation  through  the  merit  of  a  cru- 
cirt"d  Sav'oiu-  is  folly.  To  those  who  believe,  this  doctrine  of 
(;hrist  crucified  is  the  power  of  God  to  tlicir  salvation  ;  il  is 
divinely  efllc.icious  to  deliver  them  from  all  the  power,  guilt, 
and  pollution  of  sin. 

19.  For  it  is  written]   The  place  referred  to  is,  Isa.  xxix.  14. 
I  irill  de.<>troy  the  wi.idom  of  the  wise]    loiv  nutpun',  of  wise 

men;  of  tt)e philosophers ;  who,  m  their  investigations,  seek 
nothing  less  than  (Jud  ;  and  whose  highest  discoveries  amount 
to  nothing  in  crmmarison  of  the  irrand  truths  relative  to  God, 
the  invisible  world,  and  the  true  end  of  man,  which  the  Gos- 
pel has  brought  to  light.  I.et  me  add  that  the  very  discoveries 
wliich  are  lea'ly  useful,  have  been  made  by  men  who  feared 
God,  and  conscientiously  credited  Divine  Revelation:  witness 
Newton,  Boy'e,  Pascal,  and  many  others.  But  all  the  skep- 
tics, and  deisis,  by  their  schemes  of  natural  religion  and  mo- 
rality, have  not  been  able  to  save  one  soul!  No  sinner  has 
ever  been  converted  from  the  error  of  his  ways  by  their  preach- 
ing or  writings. 

20.  Wliere  is  the  wise — the  scribe— the  disputer  of  this 
world?]  These  words  most  manifestly  refer  lo  the  Jews  ;  aa 
the  places  Isa.  xxix.  14.  xxxiii.  18.  and  xliv.  25.  to  which  he 
refere,  cannot  be  understood  of  any  but  the  Jews. 

The  irise  man,  aa^oi,  of  file  apostle,  is  the  Ejn  chakam  of 
the  prophet,  whose  ofllce  it  was  lo  teach  others. 

The  scribe,  jp.iiifiUTCf,  of  the  apostle,  is  tlic  ■>D>D  sopher  at 
the  iirophet;  this  s  gnifles  any  man  oi  learning,  as  distill- 
euished  from  the  common  people;  especially  any  master  of 
the  traditions. 

The  disputer.  Sv^ijrtjr;;;,  answers  to  the  *">■'  dtrosh,  at 

|im  derushen,  the  propounder  of  question*  :  the  seeker  of 

olleKorical,  rnvsttra].  and  cabalisiical  senses  from  the  HoIt 

101 


I.  CORINTHIANS. 


Christ  crucified  is  the 

disputer  of  this  world?  "  hath  not  CJod  made  foolish  the  wis- 
dom of  this  world  'J  ,     ,  ,  j  ^        ■ 

21  "For  after  that  in  the  wisdom  of  God,  the  world  by  wis- 
dom knew  not  God  ;  it  pleased  God  by  the  foolishness  of 
preachinL',  to  save  them  that  believe. 

22  For  the  "Jews  require  a  sign,  and  the  Greeks  seek  after 

wisdom ;  ..,,>..,_,  .  „ 

23  But  we  preach  Christ  crucihed,  p  unto  the  Jews  a  stum- 
bling-block, and  unto  tlie  Greeks  «  foolishness  ; 

im  l^Kl"  nCKl'M  18  44  26  Rom.1.22.— nRo.l.20.21,S8.  SeeMalt.ll.iB.  Lk.lO.ai  — 
Tmmc  rg?,rai(i.l      M^.S!!.   Lk. 11.16,  Jn.4,4B-p  13^.8.14.    Matt. 11.6.&  13.57. 

Scriptures.  Now,  as  all  these  are  characters  well  known 
among  the  Je^fs;  and  as  the  words  aioiims  tovtov,  of  this 
world  are  a  simple  translation  of  ntn  mw  olu7n  hazzeh,  which 
is  repeatedly  used  to  designate  the  Jewish  republic;  there  is 
no  doubt  that  the  apostle  has  the  Jews  immediately  in  view. 
This  wisdom  of  theirs  induced  them  to  seek  out  of  the  sacred 
oracles  any  sense,  but  the  true  one ;  and  they  made  the  word 
of  God  of  none  effect,  by  their  traditions.  After  them,  and 
precisely  on  their  model,  the  school-men  arose  ;  and  they  ren- 
dered the  doctrine  of  the  Gospel  of  no  efl'ect,  by  their  hyper- 
critical questions,  and  endless  distinctions  without  differ- 
ences. By  the  preaching  of  Christ  crucified,  God  made  foolish 
Uie  wisdom  of  tlie  Jewish  tcise  men  ;  and  after  that  the  pure 
religion  of  Christ  had  been  corrupted  by  a  church  that  was  of 
this  world;  God  rendered  the  wisdom  and  disputing  of  the 
school-men  foolishness,  by  the  revival  of  pure  Christianity, 
ill  the  reformation.  The  Jews  themselves  allow  that  nothing 
is  icise,  nothing  strong,  nothing  rich,  witliout  God. 

"Our  rabbins  teach  that  there  were  two  wise  inen  in  this 
world ;  one  was  an  Israelite,  Achitophel ;  the  other  was  a  Gen- 
tile. Balaam:  but  both  were  miserable  in  this  world." 

"There  were  also  two  strong  men  in  the  world;  one  an 
Israelite,  Samson;  the  other  a  Gentile,  Goliah:  but  they  were 
both  miserable  in  this  world." 

"There  were  two  rich  men  in  the  world  ;  one  an  Israelite, 
Korah;  the  other  a  Gentile,  Human:  but  both  these  were 
miserable  in  this  world.  And  why  7— Because  their  gifts 
came  not  from  God."    See  Schoettgen. 

In  truth,  the  world  has  derived  very  little,  if  any,  moral 
good,  cither  from  the  Jewish  rabbins,  or  the  Gentile  philo- 
Bophers. 

21.  For  after  that  in  the  wisdom  of  God]  Dr.  Liglitfoot 
observes,  "tliat  Y.o(jita  rov  Qsov,  the  icisdom  of  God,  is  not  to 
be  understood  of  that  wisdom  which  had  God  for  its  author; 
but  that  wisdom  which  had  God  for  its  object.  There  was, 
among  the  heathen,  ^otj>ia  rm  (pvaews,  wisdom  about  natural 
things;  that  is,  jMlosophi/ :  and  Sot/iia  rov  Qenv,  wisdom 
about  God;  that  is,  diviiiily.  But  the  world  in  its  divinity, 
could  not,  by  wisdom,  know  God."  The  plain  meaning  of 
this  verse  is,  that  tlie  wise  men  of  the  world,  especially  the 
Greek  philosophers,  who  possessed  every  advantage  that  hu- 
man nature  could  have,  independently  of  a  divine  revelation, 
and  who  had  cultivated  their  minds  to  the  uttermost,  could 
never,  by  their  learning,  wisdom,  and  industry,  find  out  God: 
nor  had  tlie  most  refined  philosophers  among  them,  just  and 
correct  views  of  the  Divine  Nature:  nor  of  that  in  which 
human  happiness  consists.  The  work  of  Lttcbetius,  De  Na- 
turii  Rerum;  and  the  work  of  Cicero,  De  Natura  Deorum, 
are  incontestable  proofs  of  this.  Even  the  writings  of  Plato 
and  Aristotle,  have  contributed  Utile  to  remove  the  vail  which 
<:louded  the  understanding  of  men.  No  wisdom  but  that 
which  came  from  God,  Could  ever  penetrate  and  illuminate 
the  human  mindl 

By  the  foolishness  of  preaching]  By  the  preachingof  Christ 
crucified,  which  the  "Gentiles  termed  fiixtpia,  foolishness,  in 
.opposititai  to  tlieir  own  doctrines,  which  they  termed  <ro0ia, 
wisdom.  It  was  nut  by  the  fool ishness  of  preaching,  literally, 
nor  by  the  foolish  preaching,  that  God  saved  the  world;  but 
by  that  Gospel  which  they  called  ).u.>pia,  foolishness ;  which 
was,  in  fact,  the  wisdom  of  God,  and  also  the  power  of  God 
to  the  salvation  of  them  that  believed. 

22.  For  the  Jews  require  a.  sign]  Instead  of  orijiciov,  a  sign, 
ABCDEFG,,  several  others  :  both  the  Syriac,  Coptic,  Vulgate, 
and  Itala,  with  many  of  the  Fathers,  have  aniJiriia,  signs; 
which  reading,  as  undoubtedly  genuine,  Griesbach  has  ad 
mitted  into  the  text.  There  never  was  a  people  in  the  uni- 
verse more  difficult  to  be  persuaded  of  the  truth  than  the 
Jews:  and  had  not  their  religion  teeen  incontestably  proved, 
by  the  most  striking  and  indubitable  miracles,  they  never 
would  have  received  it.  The  slowness  of  heart  to  believe, 
added  to  their  fear  of  being  deceived,  induced  them  to  require 
'Miracles  to  attest  every  thing  that  professed  to  come  from  God. 
They  were  a  wicked  and  adulterous  generation,  continually 
seeking  sijns,  and  never  saying,  It  is  enough.  But  the  sign 
which  seems  particularly  referred  to  here,  is  the  assumption 
of  secular  power,  which  they  expected  in  the  Messiah;  and 
because  this  sign  did  not  appear  in  Christ,  therefore  they  re- 
jected him. 

And  the  Greeks  seek  after  wisdojn]  Such  wisdom,  or  phi- 
losophy, as  they  found  in  the  writings  of  Cicero,  Seneca, 
Pluto,  &c.  which  was  called  philosophy ;  and  which  came 
recommended  to  them  in  all  the  beauties  and  graces  of  the 
Latin  and  Greek  languages. 

23.  But  we]  Apostles,  differing  widely  from  these  Gentile 
philosophers — 

.  Preach  Christ  crucified]    Call  on  men,  both  Jews  and  Gen- 
102 


power  of'  God  to  salcatioiu 


24  But  unto  them  which  are  called,  both  Jews  and  Greeks, 
Christ '  the  power  of  God,  and  '  the  wisdom  of  God. 

25  Because  the  foolishness  of  God  is  wiser  than  men ;  and 
the  weakness  of  God  is  stronger  than  men. 

26  For  ye  see  your  calling,  brethren,  how  that '  not  many  wise 
men  after  the  flesh,  not  many  mighty,  not  many  noble,  are  caWed; 

27  But  "God  hath  chosen  the  foolish  things  of  the  world  to 
confound  the  wise  ;  and  God  hath  cliosen  the  weak  things  of 
the  world  to  confound  the  things  which  are  mighty  ; 


tiles,  to  believe  in  Christ ;  as  having  purchased  their  salvation 
by  shedding  his  blood  for  them. 

U?ito  the  Jews  a  stumbling-block]  Because  Jesus  came 
meek,  lowly,  and  impoverished ;  not  seeking  worldly  glory, 
nor  atl'ecting  worldly  pomp  ;  whereas  they  expected  the  Mes- 
siah to  come  as  a  mighty  prince  and  conqueror :  because 
Christ  did  not  come  so,  tliey  were  otl'ended  at  him.  Out  of 
their  o^vn  mouths  we  may  condemn  the  gain-saying  Jews, 
in  Sohar  Chadush,  fol.  26.  the  following  saying  is  attributed 
to  Moses,  relative  to  the  brazen  serpent :  "  Moses  said,  this 
serpent  is  a  stumbling-block  to  the  woi-ld.  The  holy  blessed 
God  answered,  Not  at  all ;  it  shall  be  for  punishment  to  sin- 
ners; and  life  to  upright  men."  This  is  a  proper  illustration 
of  the  apostle's  words. 

Unto  the  Greeks  foolishness]  Because  they  could  not  be- 
lieve that  proclaiming  supreme  happiness,  through  a  man  that 
was  crucified  at  Judea  as  a  malefactor,  could  ever  comport 
with  reason  and  common  sense :  for  both  the  matter  and  ma  n- 
ner  of  the  preaching,  were  opposite  to  every  notion  they  had 
formed  of  what  was  dignified  and  philosophic.  In  Justin 
Martyr's  dialogue  with  7'rypho  the  Jew,  we  have  these  re- 
markable words,  which  serve  to  throw  light  on  the  above. 
"Your  Jesus,"  says  Trypho,  "having  fallen  under  the  ex- 
treme curse  of  God,  we  cannot  sufficiently  admire  how  yon 
can  expect  any  good  from  God,  who  place  your  hopes,  Eir* 
avdpuiTvv  uTavowdcvra,  upon  a  man  that  was  crucified."  The 
same  writer  adds,  "Tliey  count  us  mad  ;  that,  after  the  eter- 
nal God,  the  Father  of  all  thing.s,  we  give  the  second  place, 
avdfioimo  (jTavpoiticvTi,  to  a  man  tliut  icas  crucified."  "Where 
is  yoiu-  'u7iderstanding,"  said  tlie  Gentiles,  "  who  worship  for 
a  God,  him  who  was  crucified  1"  Thus  Christ  crucified  was, 
to  the  Jews,  a  stumbling-block  ;  and  to  the  Greeks,  foolishness. 
See   Whitby  on  this  verse. 

24.  But  unto  them  which  are  called]  Toif  KXriroii.  Those 
both  of  Jews  and  Greeks,  who  were,  by  the  preaching  of  the 
Gospel,  called  or  invited  to  the  marriage  feast ;  and  have 
accordingly  believed  in  Christ  Jesus  :  Ihey  prove  this  doctrine 
to  be  divinely  powerful,  to  enlighten  and  convert  the  soul; 
and  to  be  a  proof  of  God's  infinite  wisdom,  which  has  found 
out  such  an  effectual  way  to  glorify  both  his  justice  and  mer- 
cy ;  and  save  to  the  uttermost,  all  that  come  to  him,  through 
Christ  Jesus.  The  called,  or  invited,  (cX>)to(,  is  a  title  of 
genuine  Christians ;  and  is  frequently  used  in  the  New  Tes- 
tament.    'Ayioi,  saints,  is  used  in  the  same  sense. 

2.5.  The  foolishness  of  God  is  wiser,  &c.]  The  meaning  of 
these  strong  expressions  is,  that  the  things  of  God's  appoint- 
ment which  seem  to  men  foolishness ;  are  infinitely  beyond 
the  highest  degree  of  human  wisdom  :  and  tliose  works  of 
God,  which  appear  to  superficial  observers,  weak  and  contemp- 
tible, surpass  all  the  efforts  of  human  power.  The  means 
which  God  has  appointed  for  the  salvation  of  men,  arc  so  wisely 
imagined,  and  so  energetically  powerful,  that  all  who  pro- 
perly use  them,  shah  be  infallibly  brought  to  the  end,  final 
blessedness,  which  he  has  promised  to  them  who  believe  and 
obey. 

26.  Ye  see  your  calling]  ttv  Khr\aiv,  the  state  of  grace 
and  blessedness  to  which  ye  are  invited.  I  think  pXsirtre 
rm'  kXtioii',  &c.  should  be  read  in  the  imperative  :  Take  heed 
to,  or  consider  your  calling,  brethren  ;  that  (bri)  7iot  many  of 
you  are  wise  after  the  flesh,  not  many  mighty,  not  many 
noble ;  men  is  not  in  the  original,  and  Paul  seems  to  allude  to 
the  Corinthian  believers  in  particular.  This  seems  to  have 
been  said  in  opposition  to  the  liigh  and  worldly  notions  of  the 
Jews,  who  assert  that  the  Divine  Spirit  never  rests  upon  any 
man,  unless  he  be  wise,  powerful,  and  rich.  Now,  this  Di- 
vine Spirit  did  rest  upon  the  Christians  at  Corinth;  and  yet 
these  v/ere,  in  the  sense  of  the  world,  neither  wise,  rich,  nor 
noble.  We  spoil,  if  not  corrupt,  the  apostle's  meaning,  by 
adding  are  culled,  as  if  God  did  not  send  his  Gospel  to  the 
wise,  the  powerful,  and  the  noble :  or  did  not  will  their  salva- 
tion. The  truth  is,  the  Gospel  has  an  equal  call  to  all  classes 
of  men  :  but  the  wise,  the  mighty,  and  the  7ioble,  are  too  busy, 
or  too  sensual,  to  pay  any  attention  loan  invitation  so  spiritual 
and  so  divine ;  and  therefore,  there  are  few  of  these  in  the 
church  of  Christ,  in  general.  ,  „    ,  , 

27.  But  Godhathchosen  the  foolish  things]  God  has  chosen, 
by  means  of  men,  who  arc  esteemed  rude  and  illiterate,  to 
confound  the  greatest  of  tlic  Greek  philosophers,  and  overturn 
their  systems  :  and,  by  means  of  men  weak,  without  secular 
power  or  authority,  to  confound  the  scribes  and  Pharisees  ; 
and  in  spite  of  the  exertions  of  the  Jewish  sanhedrim,  to 
spread  the  doctrine  of  Cluist  crucified  all  over  the  land  of  Ju- 
dea :  and  by  such  instruments  as  these,  to  convert  thousanda 
of  souls  to  the  faith  of  the  Gospel,  who  are  ready  to  lay  down 
their  lives  for  the  truth.  The  Jews  have  proverbs  that  ex- 
press the  same  sense  as  tliese  words  of  the  apostle.    In  She- 


T^he  apostle  preached  in 


CHAPTER  II. 


28  And  base  things  of  the  world,  and  things  which  are  de- 
spised, hath  God  cliosen,  yea,  and  »  things  whicli  are  not,  *  to 
bring  to  nought  tilings  that  are  ; 

'i9  '  That  no  llesli  should  glory  in  his  presence. 

»  Roni.4.|-.— wCh.  S.6.— I  Rom.3.27.  Eph.2.9.— y  Ver.S*.  Jer. 23.5,6.  Rom. 4. 


moth  Rabha,  sect.  17.  fol.  117.  it  is  said,  "There  are  certain 
matters  which  appear  little  to  men,  yet  by  them  God  points 
out  important  precepts.  Thus  hyssop,  in  the  sight  of  man  is 
worth  -nothing ;  but  in  the  sight  of  God,  its  power  is  great: 
sometimes  he  equals  it  to  the  cedar,  particukirly  in  the  ordi- 
nance concerning  llie /("pers;  and  in  the  burning  of  the  red 
heifer.  Thu.s,  God  commanded  them  in  Egypt,  K.\od.  .xii.  22. 
And  ye  shall  take  a  hunch  of  hyssop,  &c.  And  concerning 
Solomon,  it  is  said,  1  Kings  v.  13.  And  he  discoursed  of  trees, 
from  the  cedar  of  Lebanon,  to  the  hyssop  that  grows  out  of 
the  tcalt.  Whence  we  may  learn,  that  great  and  small  thitigs 
are  equal  in  the  eyes  of  the  Lord ;  and  that,  even  by  small 
things,  he  can  work  great  miracles." 

28.  Andba.ie  things — arid  things  which  are  despised]  It  is 
very  likely  that  the  apostle  refers  here  to  the  Gentiles,  and  to 
the  Gentile  converts,  who  were  considered  base  and  despica- 
ble in  the  eyes  of  the  Jews,  who  counted  them  no  better  than 
dogs ;  and  who  are  repeatedly  called  the  things  that  are  not. 
By  these  very  people,  converted  to  Christianity,  God  has 
brought  to  nought  all  the  Jewish  ])retensions;  and,  by  means 
of  the  Gentiles  themselves,  he  has  annihilated  the  whole 
Jewish  polity:  so  that  even  Jerusalem  itself  was,  soon  after 
this,  trodden  under  foot  of  the  Gentiles. 

29.  That  no  fesh  should  glory]  God  does  his  mighty  works 
tl  8Uoh  a  way,  as  proves,  tlial  though  he  may  condescend  lo 
mploy  men  as  instruments;  yet,  thry  have  no  part  eitlier  in 
he  contritatice  or  energy,  by  which  such  works  were  per- 
ormed. 

30  But  of  him  are  ye  in  Christ  Jesus]  Even  the  good 
which  you  possess  is  granted  by  G<xl ;  for  it  is  by,  and 
through  him,  that  Christ  Jesus  comes,  and  all  the  blessings 
of  the  Gospel  di.«pensation. 

Who  of  God  is  made  unto  us  wisdom]  As  being  the  au- 
thor of  that  evangelical  wisdom  which  far  excels  the  wisdom 
of  the  philosopher  and  the  scribe ;  and  even  that  legal  con- 
stitution whicli  is  called  the  trisdomof  the  Jews  :  Deut.  iv.  G. 

And  righteousness]  ^txatoirvvri,  justification ;  as  pro- 
curing for  us  that  remission  of  sins,  which  the  law  could  not 
gi\-e.  Gal.  ii.  21.  iii.  21. 

And  sanctificalion]  As  procuring  for,  and  working  inns,  not 
only  an  external  and  relative  holiness  as  vva»-  that  of  the  Jews ; 
but  uatiTrfTa  rrif  aAijSciuj,  true  and  eternal  holiness,  Eph.  iv. 
24.  wrought  in  us  by  the  Holy  J^jiirit. 

And  redemption]  fie  is  the  author  of  redemption,  not  from 
the  Egyptian  ionrfa^e,  or  Babylonish  captivity,  but  from  the 
servitude  of  Satan,  the  dominion  of  sin  and  death;  and 
from  the  bondage  of  corruption,  into  the  glorious  liberty  of 
the  sons  of  God ;  or  llie  redemption  of  the  body,  Rom.  vlii 
21,  2-3.     ?ec  Whitby. 

The  object  of  the  apostle  is  to  show,  that  man,  of  himself, 
possesses  no  good  ;  tnat  whatever  he  tias,  comes  from  Hnd  ; 
and  from  God  only  through  Christ.  For  »he  didercnl  accepta- 
tions of  the  word  lighteousness,  the  reader  may  consult  the 
note  on  Rom.  i.  17.  where  the  subject  is  considered  in  every 
point  of  view. 

31.  According  as  it  is  written]    In  Jerem.  ix.  23,  24.  Thus 


the  potter  of  the  Spirit. 

30  But  of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto  u« 
>'wisdoin,andiighteousness,pndsanctification,and  redemption: 

31  That,  according  as  it  is  written,  *He  that  glorieth,  let  him 
glory  in  the  Lord. 

25.    2Cor.5.21.  Phil.3.0    John. 17.19.  E(>h.I.7.— i  .ler.9.53,  34.  2Cor.l0.17. 


saith  the  Lord,  Let  not  the  wise  man  glory  in  his  wisdom  ; 
neither  let  the  mighti/  man  .glory  in  his  might ;  let  not  the  rick 
man  glory  in  his  rirhes ;  but  let  him  that  glorieth,  glory  in 
this — That  he  understandeth  and  knoweth  me,  that  1  am  the 
Lord,  which  exercise  loving  kindness,  judgment,  and  right- 
eousness, in  the  earth,  iio  then,  as  all  good  is  of,  and  from 
God,  let  him  that  has  either  wisdom,  strength,  riches,  par- 
don,  holiness,  or  any  other  blessing,  whether  temporal  or 
spiritual,  acknowledge  that  he  has  nothing  but  what  he  has 
received  :  and  tliat,  a.s  he  has  cause  of  glorying  (boasting  or 
exultation)  in  being  made  a  partaker  of  these  benefits  and 
mercies  lof  his  Creator  and  Redeemer,  let  him  boast  in  God 
alone,  by  whom,  through  Christ  Jesus,  he  has  received  the 
wholM. 

1.  This  is  an  admirable  chapter,  and  drawn  up  with  great 
skill  and  address.  Tlie  decided  state  of  the  Corinthian  church 
we  have  already  noticed  ;  and  it  appears  that  in  these  fac- 
tions, tlie  apostle's  authority  had  been  set  at  nought  by  some, 
and  questioned  by  many.  St.  Paul  begins  his  letter  with 
showing  his  authority  ;  lie  liad  it  immediately  through  Christ 
Jesus  himself,  by  the  will  of  God.  And  indeed,  the  success 
of  his  preachini,  was  a  sufl'lcient  proof  of  the  divinity  of  his 
call.  Had  not  God  been  with  hiui,  he  never  could  have  suc- 
cessfully opposed  the  whole  system  of  tlie  national  religion  of 
the  Corintliians  ;  supported  as  it  was  by  the  prejudice  of  the 
people,  the  authority  of  the  laws,  and  the  eloquence  and  learn- 
ing of  their  most  eminent  philosophers  It  was  necessarj-, 
therefore,  that  he  should  call  the  attention  of  this  people  to 
the  divine  origin  of  his  mission,  tliat  they  might  acknowledge 
that  the  excellency  of  tlie  power  was  of  God,  and  not  of  man. 

2.  It  was  necessary  also,  that  he  should  conciliate  their  es- 
teem ;  and  therefore  .«peak  as  favourably  concerning  them,  as 
truth  would  allow;  hence  he  shows  theui  that  they  were  a 
church  of  God,  sanctified  in  Christ  Jesus,  and  culled  to  be  tlie 
saints  :  that  they  abounded  and  even  excelled  in  many  excel- 
lent gifts  and  graces ;  and  tliat  they  vv<Te  not  inferior  to  any 
church  of  (;od,  in  any  gilt.  And  he  shows  them,  that  they  re- 
ceived all  these  through  God's  confirmntion  of  that  testimony, 
which  he  had  delivered  among  tliem,  ver  4 — 7. 

3.  When  he  had  thus  prejiared  thejr  minds  to  receive  and 
profit  by  his  admonitions  ;  he  proceeds  to  their  schisms,  which 
he  mentions,  and  reprehends  in  the  most  d'-licale  manner; 
sotliat  the  most  obstinate  and  prejudiced  could  lake  noolTence. 

4.  Having  gained  this  point,  he  gently  leads  them  to  consider 
that,  as  God  is  the  fountain  of  all  good,  so  their  good  had  all 
come  from  him ;  and  that  none  of  tiieui  should  rest  in  the  gift, 
but  in  the  g^ruer  ,•  nor  should  they  consider  themselves  as  of 
particular  consequence,  on  account  of  possessing  such  gifts, 
because  all  earthly  good  was  transitory,  and  those  who  trust 
in  power,  wisdom,  or  wealth,  are  confounded  and  brought  to 
nought;  and  thai  *hey  alone  are  safe  who  receive  every  thin" 
as  from  the  hand  of  God  :  and,  in  the  strength  of  His  gifts" 
glorify  him  who  is  the  donor  of  all  good.  He  who  can  read 
this  chapter  without  getting  much  profit,  has  verv  little  spirit- 
uality in  his  soul;  and  uiust  be  utterly  unacquainted  with  the 
work  of  God  in  the  heart. 


CHAPTER  II. 

TVie  apostle  makes  an  apology  for  his  manner  of  preaching,  1.  And  srives  the  reason  why  he  adopted  that  manner,  2 — 5. 
He  shows  that  this  preaching,  notwithstandirig  it  was  not  with  eTcellevee  of  human  speech  or  wi.<dom,  yet  was  the  -mys- 
terious  wisdom  of  God.  which  the  princes  of  this  world  did  not  knjir,  and  which  the  Spirit  of  God  alone  could  reveal,  6 — 
10.  It  is  the  Spirit  of  God  only,  that  can  reveal  the  things  of  God,  11.  The  aposfies  of  Christ  know  the  things  of  God 
by  the  Spirit  of  God,  and  teach  them,  not  in  the  words  of  man's  wisdom,  hut  in  the  words  of  that  Spirit,  12,  13.  J'henatu- 
ral  man  cannot  discern  the  things  of  the  Spirit,  14.  But  the  spiritual  man  can  discern  and  teach  them,  because  he  has 
the  mind  of  Christ,  I.'>,  IG.     [A.  M  4(fe0.     A.  D.  ."56.     A.  U.  C.  809.     An.  Imp.  Neronis  Cffis.  3.] 


3  .\nd  <i  I  was  with  you  in  •  weakness,  and  in  fear,  and  in 
nmch  trembling. 

4  And  my  speech  and  my  preaching  f  teas  not  with  ^  enticing 
words  of  man's  wisdom,  !>  but  in  demonstration  of  the  Spirit 
and  of  power : 

«2ror.4.7.&  10.1,10.&n.30.&12.5,9.  GiJ.4.13.-f Ver.l.  Ch.1.17.  2P«  l.l6.— 
g  Or,  persuasible.— h  Rom.15.19.  1  Thesa  1.5.  


to  a  ready  and  powerful  elocution  ;  but  also  some  infirmity  of 
body,  that  was  still  more  disadvantageous  to  him.    A  fine  ap- 


AND  I,  brethren,  when  I  came  to  you,  *  came  not  with  ex- 
cellency of  speech  or  of  wisdom,  declaring  unto  you  *>  the 
testimony  of  God. 

2  For  I  determined  not  to  know  any  thing  among  you,  "  save 
Jesus  Christ,  and  him  crucified. 

sChnp.l   17.    Ver.4.13.  2fur  lU.lO.fc  ll.C— b  Chap  1.6.— c  nal.(;.14.   Phil.3.8.— 
d  Ac(,i  ]-■  1,6,  12. 

NOTES. — Verse  1.  ll^en  1  came  to  you]  A(|Jing suitably  to 
my  mission,  which  was  to  preach  the  Gospel,  but  not  with  hu- 
man eloquence,  chap.  i.  17.  I  declared  to  you  the  testimony,  !  peaVance,  and  a  fine  zoice,  cover  many  weaknesses  and  d'e- 
the  Gospel  of  God:  not  with  excellency  of  speech,  not  with  \  fects,  and  strongly  and  forcibly  recommend  what  is  spoken, 
arts  of  rhetoric  used  by  your  own  pliilosophers,  where  the  [  though  not  remarkable  for  depth  of  thought,  or  soliditv  of 
excellence  of  the  speech  recommends  the  matter,  and  com-  ;  reasoning.  Many  popular  orators  have  little  besides  their 
pensates  for  the  want  of  solidity  and  truth  ;  on  the  contrary,  '  persons  and  their  voice  to  recommend  them.  Lewis  XIV. 
the  testimony  concerning  Christ  and  his  salvation,  is  so  su-  styled  Peter  du  Rose,  le  plus  beau  parleur  de  son  royaume; 
premely  excellent,  as  lo  dignify  any  kind  of  language  by  which  j  the  finest  speaker  in  hi.^  '  ingdom  :  and,  among  his  own  peo- 
it  may  be  conveyed.    See  'lie  Introduction,  sect.  ii.  ]  pie,  lie  was  styled  I'orateur parfait ;  ihe perfect  orator.  Look 

•  2.  t determined  not  to  know  any  thing  among  you]  Satisfied  j  at  the  works  of  this  French  Protestant  divine,  and  you  find  it 
lliHt  the  Gospel  of  God  could  alone  m^ke  you  wise  unto  salva-  :  dilllcult  lo  subscribe  to  the  above  sayings.  The  difficulty  is 
tion,  I  determined  to  cultivate  no  other  knowledge  ;  and  to  solved,  by  the  information  that  the  person  of  M.  Du  Bosc  was 
teach  nothing  but  Jesus  Christ,  and  him  crucified,  as  the  noble  and  princely  ;  and  his  roi'ce,  lull,  harmonious,  and  ma- 
fouudalion  of  all  true  wisdom,  piety,  and  happiness.  No  '  jestic.  Paul  had  none  of  these  advantages,  and  yet  idolatry 
other  doctrine  shall  I  proclaim  among  you.  I  and  superstition  fell  before  him.    Thus  God  was  seen  in  thfi 

3.  /  was  with  you  in  weakness]  It  is  very  likely  tiiat  St.    work,  and  the  tuun  Nvas  forgotten. 
Paul  had  not  only  something  in  his  speech  very  unfavourable  I     In  fear,  and  in  much  trerrMing]  This  )vas  often  the  Statfl 

103 


'T%e  Gospel  is  a  revelation  of 


I.  CORINTHIANS. 


the  hidden  wisdom  of  God. 


5  That  your  faith  should  not '  stand  in  the  wisdom  of  men, 
.  -but  k  in  the  power  of  God. 

6  Howbeit,  we  speal<  wisdom  .among  them  '  that  are  perfect : 
yet  not  "  the  wisdom  of  this  world,  nor  of  the  princes  of  this 
World,  "  that  conic  to  nought : 

7  But  we  speak  the  vvisdjin  of  God  in  a  mystery,  even  the 
hidden  wtsdmn,  '  which  God  ordained  before  the  world  unto 
our  glory  : 

8  P  Which  none  of  the  princes  of  this  world  knew :  for  "•  had 

i  Qr-be  — k  2  C.r 


of  his  mind  ;  dreading  lest  hp  should  at  any  time  be  unfailli- 
ful,  and  so  grieve  the  Spirit  of  God;  o  ■,  that  after  having 
preached  to  others,  himself  should  be  a  castaway.  See  chap, 
ix.  27. 

An  eminent  divine  has  said,  that  it  requires  thi-ee  things  to 
make  a  good  preaclier;  study,  ttmptalion,  and  prayer.  The 
latter  no  man  that  lives  near  to  God,  can  neglect ;  the  former, 
no  man  wlio  endeavours  rightly  to  divide  the  word  of  tr\ith, 
will  neglect ;  and,  with  the  second,  every  man  will  be  more 
or  less  exercised,  whose  whole  aim  is  to  save  souls.  Those  of 
a  different  cast,  the  devil  permits  to  pass  quietly  on,  in  their 
own  indolent  and  prayerless  way. 

4.  And  my  speech]  'O  Xoyoj  jiov,  my  doctrine,  the  matter  of 
my  preaching. 

And  my  preaching]  To  Kripvyixa  fi'iv,  my  proclamation,  my 
manner  of  recommending  tlie  grand  but  simple  trntlis  of  the 
Gospel. 

Was  not  trith  enticing  words  of  man's  wisdom]  Ei-  -irctBoi; 
apdpoiKivrjs  a<i(piai  Xojoij,  with  persuasive  d ictri7ies  of  hu- 
man windom:  in  every  case  I  loft  man  out,  that  God  might 
become  the  more  evident.  I  used  none  of  the  means  of  which 
great  orators  avail  themselves,  in  order  to  become  popular, 
and  thereby  to  gain/awe. 

But  in  demonstration  of  the  Spirit]  AiriJfifsi,  in  the  ma- 
v{festalion  ;  or  as  two  ancient  IWSS.  have  it,  auoKaXvxpct,  in 
the  revelation  of  the  .Spirit.  The  doctrine  that  he  preached 
was  revealed  by  the  Spirit :— tliat  it  was  a  revelation  of  the 
Hpirit,  the  holiness,  purity,  and  usefulness  of  the  doctrine 
rendered  manijest :  and  the  overthrow  of  iilolalry  and  the 
convprsion  of  souls,  by  the  power  and  energy  of  tlie  preach- 
ing, was  the  demonstration  that  all  was  divme.  The  greater 
part  of  the  best  MSS.,  Versions,  and  Fathers,  leave  out  the  ad- 
jective av9/)oijri»/^5,  man's,  before  anipia^,  wisdom:  it  is  pos- 
sible that  the  word  may  be  a  gloss,  but  it  is  necessarily  im- 
plied in  the  clause.  Not  with  the  persuasive  discourses  or 
doctrines  of  wisdom:  i.  e.  of  human  philosophy. 

5.  That  your  faith  .should  not  .<ttand]  Thjft  the  illumination 
of  your  souls,  and  your  conversion  to  God,  might  appear  to 
have  nothing  human  in  it :  your  belief,  therefore,  of  the 
trutlis  which  have  been  proposed  to  you,  is  found*5d,  not  in 
hninan  wisdom,  but  in  divine  power ;  human  wisdom  was 
not  employed  :  and  human  power,  if  it  had  been  employed, 
could  not  have  produced  the  change. 

6.  We  speak  wi-^dom  among  them  that  are  perfect]  Ry  the 
cti  Toii  TcXu  It;,  among  those  that  are  perfect,  we  are  to  un- 
diMstand  Christians  of  the  highest  knowledge  and  attain- 
ments :  those  who  were  fully  instructed  in  the  knowledge  of 
God  through  Christ  Jesus.  Nothing,  in  the  judgment  of  St. 
Paul,  deserved  the  name  of  wisdom  but  this.  And  though  he 
apologizes  for  his  not  coming  to  them  with  excellency  of 
upeec^  or  wisdom,  yet  ho  means  what  was  reputed  wisdom 
among  the  Greeks  ;  and  which,  in  the  sight  of  God,  was  mere 
folly  when  compared  with  that  wisdom  that  came  from  above. 
l)r.  Lightfoot  thinlts,  that  the  apostle  mentions  a  /o«r-fold 
wisdom.  1.  Heathen  wisdom,  or  that  of  the  Gentile  philoso- 
phers, chap.  i.  2-3.  which  was  termed  by  the  .lews  n'>:>^  no^n 
Chokmah  yonith,  Grecian  wisdom  ;  and  which  was  so  under- 
valued, by  them,  that  theyjoin>'d  tliese  two  under  the  same 
curse;  cursed  is  he  that  breeds  hogs ;  and  cursed  is  he  who 
teaches  his  .ton  Grecian  wisdom,     fiava  Kama,  fol.  82. 

2.  Jewish  wisdom ;  that  of  the  scribes  and  Pharisees,  who 
crucified  our  Lord,  ver.  7. 

3.  The  Gospel,  which  is  called  the  wisdom  of  God  in  a 
mystery,  ver.  7. 

4.  The  wisdom,  tov  aitovo;  rovrov,  of  this  world;  that  sys- 
tem of  knowledge  which  tlie  Jews  made  up  out  of  the  wri- 
tings of  their  scribes  and  doctors.  This  state  is  called  D'7-i^n 
nin  haolam  haizeh;  this,  or  the  present  world;  to  distin- 
guish it  from  Nan  aSivn  haolam  haha,  the  world  to  come ;  i.  e. 
the  days  of  the  Messiah.  Whether  we  understand  the  term 
this  world,  either  as  relating  to  the  state  of  the  Gentiles,  cul- 
tivated to  the  uttermost  in  philosopiiical  learning :  or  the  then 
state  of  the  Jews,  who  had  made  the  word  of  God  of  no  ef- 
fect by  their  traditions,  which  contained  a  sort  of  Iearnin<'  of 
Which  they  were  very  fond  and  very  proud  ;  yet,  by  this  Gre- 
cian and  Jewish  wisdom,  no  soul  ever  could  have  arrived  at 
any  such  knowledge  or  wi.^dom  as  that  communicated  by  the 
revelation  of  Christ.  Tliis  was  perfect  wisdom;  and  they 
Who  were  thoroughly  instructed  in  it,  and  had  received  the 
pace  of  the  Gospel,  were  termed  rcXctrt,  the  perfect.  This, 
says  the  apostle,  is  not  the  wisdom  of  thi.i  world,  for  that  has 
not  the  manifested  Messiah  in  it ;  nor  the  wisdom  of  the  ruler.i 
t>f  this  world.  The  chief  men,  whether  philosophers  among 
we  Greeks,  or  rabbins  among  the  Jeifs ;  for  those  we  are  to 
unaerstand  ae  implied  in  the  term  rulers,  used  here  by  the 

104 


they  known  it,  they  would  not  have  crucified  the  Lord  of  glory 

9  But  as  it  is  written, '  iiye  hith  not  seen,  nor  ear  heard,  nei- 
ther nave  entered  into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  tliea.  that  love  him. 

10  But '  God  hath  revealed  t/tem  unto  us  by  his  Spirit :  for 
the  Spirit  searchetli  all  tiimg?,  yea,  the  deep  things  of  God. 

11  For  what  man  knoweth  the  things  of  a  man,  '  save  the  spi- 
rit of  man  wliich  is  in  him  1  "  even  so  the  things  of  God  know- 
eth no  man,  but  the  .Spirit  of  God. 

p  -Malt  II  2S.  John  7  4S.  Acia  l.s  27.  2Coi 
John  lii.3_r  lss.64.4.— s  Mail  13  U. a  16.17 
I  Prov. 20.27. &i;;.j;i.   .'er  17.9— u  Roii,.U.33,S!. 


apostle.  These  rulers  cane  to  naught  ;  for  they,  their  wis- 
dom, and  their  government,  were  shortly  after  overturned  in 
the  destruction  of  .Jerusalem.  This  declaration  of  the  apos- 
tle is  prophetic.  The  ruin  of  the  Grecian  superstition  soon 
followed. 

7.  The  wisdom  of  God  in  a  mystery]  The  Gospel  of  Jesus 
Christ,  wliich  had  been  comparatively  hidden  from  ihe foun- 
dation of  the  woild,  (the  settling  of  the  Jewish  economy,  aa 
this  p'lrase  often  means,)  though  appointed  from  the  begin- 
ning, to  be  revealed  in  the  fulness  of  time.  For  though  this 
Gospel  was,  in  a  certain  sense,  announced  by  the  prophets,  and 
prefigured  by  the  law;  yet  it  is  certain  that  even  the  most  in- 
telligent of  the  Jewish  rulers,  tlieir  doctors,  scribes,  and  Pha- 
risees, had  no  adequate  knowledge  of  it ;  therefore  it  was 
still  a  mystery  to  tiiem  and  others;  till  it  was  so  gloriously 
revealed  by  the  preaching  of  the  apostles. 

8.  Which  none  of  the  princes  oj  this  world  knew]  Here, 
it  is  evident,  tliat  this  world  refers  to  the  Jewish  state,  and  to 
the  degree  of  knowledge  in  that  state :  and  the  rulers,  the 
priests,  rabbins,  &c.  wlio  were  principally  concerned  in  the 
crucifixion  of  our  Lord. 

The  Lord  of  glory]  Or  the  glorious  Lord  :  infinitely  tran- 
scending all  the  rulers  of  tlie  universe;  whose  is,  eternal 
glory ;  who  gave  that  glorious  Gospel  in  which  his  followers 
may  glory,  as  it  affords  them  such  cause  of  triumph  as  the 
heathens  had  not,  who  gloried  in  Xheir  philosophers.  Here  is 
a  teacher  who  has  come  from  God,  who  has  taught  the  most 
glorious  truths  which  it  is  possible  for  the  soul  of  man  to 
conceive ;  and  has  promised  to  lead  all  the  followers  of  his 
crucified  master,  to  that  stale  of  glary  which  is  ineffable  and 
eternal. 

9.  But  as  it  is  written]  The  quotation  is  taken  from  Isa. 
Ixiv.  4.  The  sense  is  continued  here  from  verse  the  seventh, 
and  XaXavncv,  ice  speak,  is  understood.  We  do  not  speak  or 
preach  the  wisdom  of  this  world ;  but  that  mysterious  wis- 
dom of  God,  of  which  the  prophet  said.  Eye  hath  not  seen, 
nor  ear  heard,  ^/either  have  entered  into  the  heart  of  man  the 
things  which  God  has  prepared  for  them  that  love  him.  These 
words  have  been  applied  to  the  state  of  glory  in  a  future 
world  ;  but  they  certainly  belong  to  the  present  state ;  and 
express  merely  the  wondrous  light,  life,  and  liberty,  which  the 
Gospel  communicates  to  tliem  that  believe  in  the  Lord  Jesus 
Christ,  in  that  way  which  the  Gospel  itself  requires.  To  this 
the  prophet  himself  refers  ;  and,  it  is  evident  from  the  follow- 
ing verse,  that  the  apostle  also  refers  to  the  same  thing.  Such 
a  scheme  of  salvation,  in  wiiich  God's  glory,  and  man's  feli- 
city, should  be  equally  secured,  had  never  been  seen,  never 
heard  of,  nor  could  any  mind  but  that  of  God,  have  conceived 
the  idea  of  so  vast  a  project :  nor  could  any  power,  but  his 
own,  have  brought  it  to  effect. 

10.  But  God  had  revealed  them  unto  us]  A  manifest  proof 
that  the  apostle  speaks  here  of  the  glories  of  the  Gospel,  and 
not  of  the  glories  of  the  yii'Mre  world. 

fhr  the  Spirit  seorcheth  all  thing.9]  This  is  the  Spirit  of 
God  which  spoke  by  the  prophets ;  and  has  now  given  to  the 
apostles  the  fulness  of  that  heavenly  truth  of  which  he  gave 
to  the  former  only  the  outlines. 

Yea,  the  deep  things  of  God]  It  is  only  the  Spirit  of  God, 
which  can  reveal  the  councils  of  God  ;  these  are  the  purposes 
which  have  existed  in  his  infinite  wisdom  and  goodness  from 
eternity  ;  and  particularly  what  refers  to  creation,  providence, 
redemption,  and  eternal  glory ;  as  far  as  men  and  angels  are 
concerned  in  these  purposes.  The  apostles  were  so  fiilly  con- 
vinced that  the  scheme  of  redemption  proclaimed  by  the 
Gospf'l  was  divine,  that  they  boldly  asserted  that  these  things 
infinitely  surpassed  the  wisdom  and  comprehension  of  man. 
God  was  now,  in  a  certain  way,  become  matiifest ;  many  at- 
tributes of  his,  which  to  the  heathen  world  would  have  for 
ever  lain  in  #bscurity,  (for  the  world  by  wisdom  knew  not 
God,)  were  now,  not  only  brought  to  light  as  existing  in  him ; 
but  illustrated  by  the  gracious  displays  which  he  had  made 
of  himself.  It  was  the  Spirit  of  God  alone  that  could  reveal 
these  things  ;  and  it  was  the  energy  of  that  Spirit  alone  that 
could  bring  them  all  into  effect;  stamp  and  seal  them  as  at- 
tributes and  works  of  God  for  ever.  The  apostles  were  as 
truly  conscious  of  their  own  inspiration,  as  they  were  that 
rhev  had  consciousness  at  all ;  and  what  they  spoke,  they  spoke 
as  they  were  moved  by  the  Holy  Ghost. 

11.  For  what  man  k'loireth  the  things  of  a  man]  The  word 
mSpioiri'v  in  the  first  clause,  is  omitted  by  the  Codex  Alexan- 
drinus,  and  one  other;  and  by  Athanasius,  Cyril,  and  Vigit 
of  Tapsum.  Bishop  Penrce  contends  strongly  against  the 
authenticity  of  the  word,  and  re  ids  the  passage  thus:  "For 
what  is  there  that  knoweth  the  things  of  a  man  except  the 
spirit  of  a  man  that  is  in  him  7"  "1  leave  out,"  says  the  learned 


V'Ac  natural  man  cannot CHAPTER  II; 

12  Noxv  we  have  received,  not  the  spirit  of  the  world,  but 
,  tlie  Spirit  which  is  of  God  ;  that  we  miglil  know  the  things 
that  are  freely  given  to  us  of  God. 

13  »  Which  things  also  we  speak,  not  in  the  words  which 
man's  wisdom  teacheth,  but  which  the  Holy  Ghost  teachcth; 
comparing  spiritual  things  with  spiritual. 

14  ^  But  the  natural  man  receivcth  not  the  things  of  the 

T  Roin  S  l5.-w2P«.l.lG.  See  Ch.  1.17.  Vcr.4  — x  Mmi.  IS.'iJ.— y  Ch.l.l8,^3.— 
.  Rom.6.'5,C,7.  Jude  19.— •  Fcov.28.5.   lTh«5.6.19    IJ.ihn  J.l. 

bishop,  "  avBpomov,  with  the  Alexandrian  MSS.  and  read  rif 
yap  oiScv  TO  Tov  ai/dpMKov;  because  1  conceive  tliat  the  com- 
mon reading  is  wide  of  St.  Paul's  meaning;  for  to  say,  Wltat 
man  except  the  spirit  of  a  man,  is  (I  think)  to  speak  impro- 
perly ;  and  to  suppose  that  the  spirit  of  a  man  is  «  man  ;  but 
It  is  very  proper  to  say.  What  except  the  spirit  of  a  man  :  m, 
is  feminine  as  well  as  masculine,  and  therefore  may  be  sup- 
iilicd  vvitli  nvuia,  or  some  sucli  word,  as  well  as  with  avOpi^- 
TTif."    Though  llie  authority  for  omitting  this  word,  Is  com- 

Sarativcly  slender,  vet  it  must  be  owned  that  its  omission  ren- 
ei-s  the  text  much  more  intelligible.  But  even  07ie  MS.  may 
preserve  the  true  reading. 

The  spirit  of  a  man  knows  the  ttilnas  of  a  man  :  that  is,  a 
man  is  conscious  of  all  the  schemes,  plans,  and  purposes,  that 
p.i-ss  in  his  own  mind  i  and  no  man  can  know  these  things  but 
Iiim.^eir  So,  the  Spirit  of  God,  He  whom  we  call  the  third 
'person  of  the  glorious  Thinitv,  knows  all  the  counsels  and 
determinations  of  the  Supreme  Being.  As  the  Snlrit  is  heri 
represented  to  live  in  God,  as  the  soul  lives  in  the  body  of  a 
man  :  and  as  this  Spirit  knows  all  the  things  of  God,  and  had 
revealed  those  to  the  apostles,  wliici)  concern  the  salvation  of 
the  world:  therefori-,  what  they  spoke  and  preached  was  true, 
and  men  mav  liiipllcilly  depend  upon  it.  The  miracles  which 
tliey  did.  In  the  name  of  Christ,  was  tl'.e  proof  that  they  had 
that  Spirit  and  sjwke  the  truth  of  God. 

12.  Suto  we  hux'C  received,  not  the  spirit  of  the  icorld]  We, 
who  are  the  genuine  apostles  of  Christ,  have  i-cccived  this 
Spirit  of  God,  by  which  we  know  the  deep  things  of  God  ;  and 
through  the  teaching  of  that  Spirit,  we  preach  Christ  crncHicd. 
Wi-  have  not  therefore,  received  the  spirit  of  the  icorld,  of  the 
Jewish  teachers,  wlio  are  all  looking  for  a  wurldly  kingdom, 
and  »  worldly  Messiah ;  and  interi)iet  all  the  scriptures  of 
the  Old  Testament,  which  relate  to  him,  iaacarnUta-'A  itorldly 
i^ense. 

That  we  might  know  the  things]  We  receive  this  teaching 
that  we  may  know  what  those  supereminently  excellent 
things  are  which  God  has  purposed/ree/y  to  give  to  mankind. 
It  is  evident  tiiat,  as  tlie  apostle  means  by  princes  of  the  world, 
the  rulers  of  the  .Tews,  ver.  6—8.  so,  by  spirit  of  the  world,  he 
here  im-ans  Jewish  wisdom,  or  their  carnal  mode  of  interpret- 
ing the  sacred  oracles ;  and  their  carnal  expectation  of  a 
worldly  kingdom  under  the  Messiah. 

1'3.  Which  things  also  irc  speak]  We  dare  no  more  use  the 
Inngnage  of  the  Jews  and  the  Gentiles,  in  speaking  of  tliose 
glorious  things,  than  we  can  indulge  their  spirit.  The  Greek 
orators  alfecled  a  high  and  florid  language,  full  of  tropes  and 
ligiire.s,  which  dazzled  more  than  It  enlightened.  The  rabbins 
altected  uhscurily,  and  were  studious  to  find  out  cubntistical 
meanings,  which  had  no  tendency  to  make  the  people  wise 
uuto  salvation.  The  apostles  could  not  follow  any  of  these  ; 
they  spoke  the  things  of  God  In  the  ttords  of  God  :  every 
thing  Is  plain  and  intelligible  ;  every  word  well  placed,  clear, 
and  nervous.  He  who  has  a  spiritual  mind,  will  easily  com- 
prehend an  apostle's  preaching. 

Comparing  xpiritual  things  with  spiritiinl]  This  is  com- 
monly undei>:loijd  to  mean,  comparing  the  spiritual  tilings 
under  the  Old  Testament,  with  the  spiritual  things  under  the 
New ;  but  this  does  not  appear  to  be  the  apuslle's  meaning. 
The  word  avyxptfovTei,  which  wc  translate  comparing,  ra- 
ther signifies  conferring,  discussing,  or  explaining ;  and  the 
word  rrvcvfiariKuti,  should  be  rendered  to  spiritual  men,  and 
not  be  referred  to  »pin/«a/ //lin^s.  The  passage,  therefore, 
should  be  thus  translated  ;  explaining  spiritual  things  to 
spiritual  persons.  And  this  sense  the  following  verse  abso- 
lutely requires. 

M.  But  the  natural  mati]  "fuxixof,  the  animal  man  ;  the 
man  who  is  in  a  mere  state  of  nature,  and  lives  under  the  in- 
fluence of  his  animal  passions  :  for  the  word  'tvxn,  which  we 
often  translate  soul,  means  the  lower  and  sensitive  part  of 
man,  in  opposition  to  vnvf,  the  understanding,  or  rational 
part.  The  Latins  use  anima,  to  signify  thL-se  lower  passions; 
and  animus  to  signify  the  higher.  Tlie  person  in  question.  Is 
not  only  one  who  either  has  had  no  spiritual  teaching,  or  has 
not  prollted  by  It;  but  one  who  lives  for  the  present  world, 
having  no  respect  to  spiritual  or  eternal  things.  This  i^yxi- 
KOi,  or  animal  man,  is  opposed  to  the  ^ricvpariKuf,  or  spirit- 
ual man;  and,  as  this  latter  is  one  who  is  under  the  influ- 
ence of  the  Spirit  of  God  ;  so  the  former  is  one  who  is  without 
.that  influence. 

The  apostle  did  speak  of  those  high  and  sublime  spiritual 
things  to  these  animal  men  ;  but  he  explained  them  to  those 
\yhich  were  spiritual.  He  uses  this  word  In  this  sen.se,  chap, 
ill.  1.  ix.  11.  and  particularly  in  ver.  15.  of  the  present  chap- 
ter :  Ilr  that  is  spiritual  judgeth  idl  things. 

But  the  natural  man — The  apostle  appears  to  give  this  as  a 
reason  why  he  explained  those  deep  spiritual  things  to  spirit- 
ual men  ;  because  the  animal  man,  the  man  who  is  in  a  stale 
«f  nature,  without  the  regenerating  erace  of  the  Spirit  of  (Jod ; 

Vot..   VI.  O 


apprehend  spiritual  thin<. 


Spirit  of  God  .  ^  for  they  are  foolisliness  unto  him  :  '  nei- 
ther can  he  know  them,  because  they  are  spiritually  dis- 
cerned. 

l.">  '  But  he  that  is  spiritual  i-judgeth  all  things,  yet  he  him- 
'  self  is  '  judged  of  no  man. 

I    lli  ■*  For  who  hath  knowr.  the  mind  of  the  Lord,  that  he  '  may 
I  instruct  him  1    '  But  we  have  the  mind  of  Christ. 

ntd  — d  Job  15.8.  Im.«.13.  Jtr.23.18.  Wis.t.9.13. 


!  receiveth  not  the  things  of  the  Spirit;  neither  apprehends  nor 
comprehends  them  :  he  has  no  re/wA  for  them  ;  he  considers 
I  it  the  highest  visdom  to  live  for  tias  world.  Therefore,  these' 
I  spiritual  things  are  foolishness  to  him  :  for,  while  he  is  in  his 
I  animal  state,  he  cannot  see  their  excellency,  because  they  are 
spirilualbj  discerned  ;  and  he  has  no  spiritual  mind. 

15.  Bui  he  that  is  spiritual  judgeth  all  things]  He  who  has 
I  the  mind  of  Christ,  discerns  and  judges  of  all  things  spiritual ; 

yet  he  himself  Is  not  discerned  by  the  mere  animal  man; 
!  Some  suppose  tliat  the  word  avaKoniLrai  should  be  understood 
thus  :  he  exaynines,  scrutinizes,  convinces,  reproves,  which 
it  appears  to  have  in  ch.  xiv.  24.  and  they  read  the  verse  thus : 
the  spiritual  man,  the  well  taught  Christian,  convinces,  i.  e. 
can  easily  convict  all  men,  (vaiira,  accus.  sing.)  every  aniniaf 
man,  of  error  and  vice.  Yet  he  himself  is  convicted  of  no 
man  ;  his  mind  is  enlightened  and  his  life  is  holv  ;  and  there- 
fore the  animal  man  cannot  convict  him  of  sin.  This  Is  a  gooif 
sense,  but  the  lirst  appears  the  most  natural.  See  I'earce  and 
Rosenmuller. 

16.  For  who  hath  known  the  mind  of  the  Lord]  Who  that 
is  still  an  animal  man,  can  know  the  mind  of  God,  so  as  to  in- 
struct him,  viz.  the  spiritual  man,  the  same  that  is  spoken  of, 
ver.  15.  But  tlie  words  may  be  better  imdei-stood  thus:  How 
can  tlie  animal  man  know  the  mind  of  the  Lord  ;  and  how  can 
any  man  coiiiniunicate  that  knowledge  which  he  has  never  ac- 
quired ;  and  which  is  foolishness  to  him,  because  it  Is  sjii- 
ritual,  and  he  is  animal  1  Tliis  quotation  is  made  Dom  Isa. 
xl.  13. 

But  ice  have  the  mind  of  Christ]  He  has  endowed  us  with 
the  same  disposition,  beiiig  born  again  by  his  Spirit  ;  there- 
fore, we  are  capable  of  knowing  liis  mind,  and  receiving  the. 
teachings  of  his  Spirit.  These  teachings  we  do  receive,  and 
therefore,  are  well  qualified  to  convey  them  to  others. 

The  words  that  he  may  instruct  him,  of  rrvpliiPaati  avrm; 
should  be  translated  that  he  may  leach  it  ;  tliat  is.  the  mind  of 
God  ;  not  instruct  God,  but  teacli  his  mind  to  others.  And 
this  interpretation  the  Hebrew  will  also  bear. 

Bishop  I'oarce  observes,  "the  princijml  questions  here,  are, 
what  <n'f:fii0aaci  signifies  ;  and  what  nvrovis  relative  tol  The 
Hebrew  word,  which  the  Sepluagint  translate  by  these  two  is 
ijyTii  yodicnnu  :  now,  sinre  J7'>1''  yodin  signiftus  as  well  tff 
make  known  as  to  know,  (and  Indeed  this  is  the  most  fre- 
quent sense  of  it  In  the  Old  Testament,)  the  sufllx,  (postfix)  i> 
?iu,  may  relate  to  a  thing,  as  well  as  to  a  person  ;  and  there- 
fore It  may  be  rendered  not  by  him,  bat  by  it,  i.  e.  the  mind 
of  the  Lord.  And  in  this  sense'the  apostle  seems  to  have  used 
the  words  of  the  Seventy  ;  for  if  we  understand  avrov  here  to 
be  the  relative  to  Kvpiov,  Lord,  this  vei-se  contains  no  reason 
for  what  went  before;  whereas,  if  it  be  a  relative  to  vonv, 
■mind,  It  affords  a  reason  for  what  had  been  said  before,  ver. 
11."  The  true  translation  of  the  passage,  as  used  by  the  apos- 
tle, appears  to  he  this  :  Fw  who  hath  knoirn  the  mind  of  the 
Lord,  that  he  should  teach  it7  And  this  translation  agrees 
with  every  part  of  the  context,  and  particularly  with  what 
follows. 

1.  This  chapter  might  be  considered  n  good  model  for  a 
Christian  minister  to  regulate  his  conduct  by,  or  his  public 
ministry  ;  because  it  points  out  the  mode  of  preaching  UBca 
by  St.  Paul  and  the  apo.stlcs  in  general.  This  great  apostle 
caTne  not  to  the  people  with  excellency  of  speech  and  of  wis- 
dom, when  he  declared  unto  thrm  the  counsel  of  God.  TTiey 
know  little  either  of  the  spirit  of  St.  Paul,  or  the  design  of  th«S 
Gaspel,  who  make  the  chief  excellence  of  their  preaching  trf 
consist  in  the  eloquence  of  language,  or  depth  of  human  rea- 
soning. That  maybe  their  testimony;  but  it  is  not  God's. 
The  enticing  words  of  men's  wisdom,  are  seldom  accompa- 
nied bv  the  demonstration  and  power  of  the  Holy  Spirit. 

2.  One  justly  remarks,  that  "'\he  foolishness  of  preachinp 
has  Its  wisdom,  loftlne.ss,  and  eloquence  ;  but  this  consists  in 
the  sublimity  of  its  truths,  'he  depths  of  its  mysteries,  and" 
the  ardour  of  the  Spirit  of  God."  In  this  respect  Paul  may  be 
said  to  have  preached  wisdom  among  those  which  wtre  per- 
fect.   The  wisest  and  most  Itarned   men  in  the  world,  who- 

have  seriously  read  the  Bible,  have  arkn(rwledged  that  there 
is  a  depth  and  height  of  wisdom  and  knowledge  in  that  book 
of  God,  which  are  sought  in  vain  anv  where  else  ;  and  indeeJ 
it  would  not  be  a  revelation  fvt)m  God  were  it  not  so.  The 
men  who  can  despise  and  ridicule  this  sacred  hook,  are  those 
who  are  too  blind  lo  discover  the  objects  presented  to  them  by 
this  brilliant  light ;  and  are  too  seyisuol  to  feel  and  relish  spi- 
ritual things.  They,  above  all  others,  arc  incapable  of  judging; 
and  should  be  no  more  regarded,  when  employed  in  talking 
against  the  sjicred  writings,  than  an  igiTorant  peasant  should 
be,  who,  i;oi  knowing  his  alphabet,  pretends  to  decry  mathe- 
matical learning. 

3.  A  new  mode  of  preaching  has  been  diligently  recom- 
mended — "  Scriptiiraf  phraseology  should  be  generally  avoid- 
ed where  it  is  autiqtmtcd,  or  conveys  ideas-  i-ficonsistent  withf 

105 


'l^he   ministers  of  the  Gosptl  arc 


1.  C'JIIIXTIIIAN?, 


only  God's  in^trumenif. 


modei:n  Jelicacy."  St.  Paul  did  not  preach  in  the  n-ords  which 
iiuiii's  wisdom  teacheth:  sncli  words  are  too  mean  and  too  low 
im  a  religion  so  divine.  That  which  the  Holy  i^pirit  alone 
can  discciver,  ho  alone  can  explain.  Let  no  man  dare  to  speak 
of  God  in  any  otlier  way  than  he  speaks  of  himself  in  his 
word.  Let  us  take  care  not  to  profane  his  truths  and  myste- 
ries, either  by  such  loic  and  abject  ideas  as  are  merely  hu- 
man :  or  by  iietD  and  worklli/  expressions  altogether  unwor- 
thy of  the  iSpirit  of  God. 

'I.  It  is  the  glory  of  God,  and  ought  to  be  ours,  not  to  be  .ic- 
r.eptable  to  carnal  men.  The  natural  man  always  finds  some 


pretence  to  excuse  himself  from  believing,  by  looking  on  the 
mysteries  of  religion  as  being  either  toa  much  above  man,  or 
too  much  below  God:  the  spiritual  man  judges  thern  to  be  so 
mucli  tlie  more  credible,  the  less  credible  they  are  to  the  na- 
tural man. 

Tlie  o))position,  contempt,  and  blindness  of  the  world,  with 
regard  to  tlie  things  of  God,  render  all  its  judgments  concern- 
ing them,  liable  to  exception :  this  blindness  in  spiritual  things 
is  the  just  punishment  of  a  carnal  life.  The  principal  part  of 
the  above  is  extracted  from  the  reflections  of  the  pious  Ciueg- 
net. 


CHAPTER  III. 

Because  nfthe  carnal,  divided  state  of  the  people  at  Corint/i,  tlie  apostle  was  obliged  to  treat  them  as  children,  in  the  know- 
ledge of  sacred  things,  I — 3.  Some  mere  for  setting  up  Paul,  others  Apollos,  as  their  sole  teachers,  4.  The  apostle  shows 
that  himself,  and  fellow  apostles,  tcere  only  instruments  which  God  used  to  bring  them  to  the  knowledge  of  the  truth  ; 
and  even  their  sowing  and  watering  the  seed,  teas  of  no  use,  unlesa  God  gave  tlie  increase,  5 — 8.  7'hc  chtirch  repre- 
sented as  God's  husbandry :  and.  as  God's  building,  the  foundation  of  which  is  Christ  Jesus,  9 — 11.  Ministers  must 
bcicare  how  anrf  what  they  build  on  this  foundation,  K— 15.  The  Church  of  God  is  his  temple,  and  lie  that  defiles  it 
shall  be  destroyed,  16,  17.  No  man  should  depend  on  his  own  wisdom  ;  for  the  wisdom  of  the  tcorld  is  foolishness  with 
God,  IS — 20.  No7ie  should  glory  in  man  as  his  teacher  ;  God  giiies  hisjollowers  every  good,  bothfor  time  and  eternity, 
21—23.     [A.  M.  40G0.    A.  D.  50.    A.  U.  C.  809.     An.  hup.  Neronis  C»3.  3.] 

5  WHio  then  is  Paul,  and  who  is  Apollos,  but  ^  ministers  by 
whom  ye  believed,  '  even  as  the  Lord  gave  to  every  man! 

6  '"  I  have  planted,  "  Apollos  watered ;  "  but  God  gave  the  in- 
crease. 

7  So  then,  p  neither  is  he  that  planteth  any  thing,  neither  he 
that  watereth  ;  but  God  that  giveth  the  increase. 

8  Now,  he  that  planteth  ami  he  Ihat  watereth  are  om; :  i  and 
every  man  shall  receive  his  own  reward,  according  to  his  own 
labour. 

9  For  '  we  are  labourers  together  with  God  :  ye  are  God's 
'  husbandry,  ye  are  '  God's  building. 

4.l:..&9. 1  &.IS.I.  2  Cor. in.  14,15. -nAcis  13.24,87. &  19. l.—oTh. 1. 30.&  15.10.  21"^. 
.■t,.-.-p2Cor  12.11.  aal.6.3— qPs  IK.la.  Ko.a.6.  Cli.4.5.  «.l. 15.4,5.  Rev. 2.23  Ji,'j2. 
12.-^.^«ilS.4.  2Cor.6.1.— sOr,  tillage— tEph.2  20.  Col.2.7.  Heb.3.3,4.  1  P.I.2.&. 


AND  I,  brethren,  could  not  speak  unto  you  as  unto  "  spi- 
ritu'.l,   but  as  unto   •>  carnal,   even  as  unto  '^  babes  in 
Christ. 

2  I  have  fed  you  with  "imilk,  and  not  with  meat:  "for hi- 
therto ye  were  not  able  to  bear  it,  neither  yet  now  are  ye 
able. 

3  For  ye  are  yet  carnal :  for  f  whereas  there  is  among  you 
envying,  and  strife,  and  ^  divisions,  are  ye  not  carnal,  and  walk 
•>  as  men  1 

•}  For  while  one  saitli,  '  I  am  of  Paul;  and  another,  I  am  of 
ApoUns :  a'e  ye  not  carnal  ? 

ttCh  2.15-b  Cli.2  14— c  Heb  5. 13.— d  Heb.r.,  12,13.  1  Pet.  2.  3.— e  John  16.13.— 
fCh.l.II.t  ll.l-^.  Gol.r..Gi'',21.  .lameE3.1(;.-»Or,nir'ion-5.— ltaf.accm■llill,'toman.— 
j  Ch.1.12.— k  Cli.4.1.  2Cur.3.3.— 1  Ron..l2.;!,6.    1  Pet.4.11.—m  .^cts  13.4,3,11.   Ch. 


NOTES. — Verse  1.  /,  brethren,  could  not  speak  unto  you 
as  unto  spiritual]  This  is  a  continuation  of  the  preceding 
discourse.     See  the  notes  there. 

But  as  unto  carnal]  Tapxixoii,  persons  under  the  in.flu- 
ciice  of  fleshly  appetites  ;  coveting  a.nd  living  for  the  things 
of  this  life. 

Babes  in  Christ]  Just  beginning  to  acquire  some  notion 
of  the  Christian  religion  ;  but  as  yet,  very  incapable  of  judg- 
ing what  is  most  suitable  to  yourselves ;  and  consequently,  ut- 
terly unqualified  to  discern  between  one  teacher  and  another; 
so  that  your  making  the  distinctions  which  you  do  make, 
so  far  from  being  a  proof  of  mature  judgment,  is,  on  the  con- 
tniry,  a  proof  that  you  have  no  right  judgment  at  all:  and  this 
springs  from  your  want  of  knowledge  in  divine  things. 

2.  I  have  fed  you  with  milk]  I  have  instructed  you  in  -the 
elements  of  Christianity  ;  in  its  simplest  and  easiest  truths  ; 
because,  from  the  low  state  of  your  minds  in  religious  know- 
ledge, you  ware  incapable  of  comprehending  iheliighertrutlis 
of  the  Gospel  :  and  in  this  state  you  stifl  continue.  Tlio 
apostle  thus  exposes  to  them  the  absurdity  of  their  conduct, 
in  pretending  to  judge  between  preacher  and  preaclier;  wliije 
they  had  tjut  a  very  partial  acquaintance  even  with  Wia first 
principles  of  Christianity. 

•3.  There  is  among  you  envying,  and  strife,  and  divisions] 
Zr)\')(  Kai  cpii  xai  SixoS'iataf  There  are  three  things  here 
worthy  of  note  :  these  people  were  wrong  in  thought,  leord, 
and  deed.  ZriXo?,  envying,  refers  to  the  state  of  their  souls  ; 
tliey  had  inward  grudgings  and  disaffection  towards  eacli 
other.  Epi;,  strife,  or  contention,  refers  to  their  words;  they 
were  continually  disputing  and  contending  whose  party  was 
the  best;  each  endeavouring  to  prove  that  he  and  liis  party 
were  alone  in  the  right.  Aix'Tucn',  divisions,  refers  to  their 
conduct;  as  they  could  not  agree,  they  contended  till  they 
separated  from  each  other ;  and  thus  rent  the  church  of 
Christ.  Thus  the  envying  and  grudging  led  to  strife  and  evil 
SPEAKING  ;  and  this  led  to  division s  tiud  fixed  parties.  In  this 
state  well  might  the  apostle  say.  Are  ye  not  carnal,  andteulk 
as  men  7  Ye  act  just  as  the  people  of  the  woi  Id ;  and  have  no 
more  of  the  spirit  of  religion  than  tliey. 

4.  For  lehile  one  sait/i,  I  am  of  Paul,  &c.]  It  was  notorious 
that  both  Paul  and  Apollos  held  the  same  creed ;  between 
them  tliere  was  not  the  sliglilcsl  difference  ;  when,  therefore, 
the  dissentients  began  to  prefer  the  one  to  the  other,  it  was  the 
fullest  proof  of  their  carnality  ;  because  in  the  doctrines  of 
these  apostles  there  was  no  difference  ;  so  that  what  the  people 
were  captivated  by,  must  be  something  in  their  oulniard 
manner,  Apollos  being  probably  more  eloquent  than  Paul. 
Their  preferring  one  to  another,  on  such  an  account,  proved 
that  they  were  curnul,  led  by  tlieir  senses  and  mere  outward 
appearances,  without  being  under  the  guidance  either  of  rea- 
son or  grace.  There  are  thousands  of  such  people  in  the 
Christian  church,  to  the  present  day.  See  the  notes  on  chap. 
J.  10,  &c. 

5.  Mijiisters  by  whom  ye  believed]  The  different  apostles 
who  have  preached  unto  you  the  word  of  life,  are  the  Jiirans 
whicli  God  h;is  used  to  bring  you  to  the  knowledge  of  Christ. 
No  one  of  those  has  eitlier  preached  or  recomn'.eiidfd  A//;)- 
*«!/";  they  all  preach  and  i-ccommend  Christ  .Tesus  the  Lord. 

Eren  us  the  Lord  gave  to  every  man  ?]     Whatever  iliRVr- 
ence  there  may  be  iii  our  talents,  it  is  of  God's  making :  and 
10(i 


he  who  knows  best,  what  is  best  for  his  church,  has  distri- 
buted both  gifts  and  graces  according  to  his  own  mind  ;  and, 
as  his  judgment  is  infallible,  all  these  dispensations  mu.st  be 
right.  Paul,  therefore,  is  as  necessary  to  the  perfecting  of  the 
church  of  Christ  as  Apollos  ;  and  Apollos  as  Paul.  Both,  but 
with  various  gifts,  point  out  the  same  Christ ;  building  on  one 
and  the  same  foundation. 

6.  I  have  planted]  I  first  sowed  the  seed  of  the  Gospel  iu 
Corinth,  and  the  region  of  Achaia. 

Apollos  watered]  Apollos  came  after  me,  and.  by  hi.s 
preachings  and  exhortations,  watered  ihe  seed  which  I  had 
sowed  ;  but  God  gave  the  inciease.  The  seed  has  taken  root, 
has  sprung  up,  and  borne  mucli  fruit,  but  this  was  by  the  es- 
pecial blessing  of  God.  As  in  the  natural,  so  in  the  spirituol 
world  ;  it  is  by  the  especial  Messing  of  God  that  the  grain 
which  is  sown  in  the  ground,  brings  forth  thirty,  sixty,  or  n 
hundred  fold.  It  is  neither  the  sower  nor  the  waterer  tli;it 
produces  this  strange  and  inexplicable  ■multiplication  ;  it  is 
God  alone.  So  it  is  by  the  particular  agency  of  the  Spirit  of 
God,  that  even  good  seed,  sown  in  good  ground,  the  purest 
doctrine  conveyed  to  the  honest  heart,  produces  tlie  .salvation 
of  tlie  soul. 

7.  So  then,  yieither  is  he  that  planteth  any  thing]  God 
alone  should  have  all  the  glory,  as  the  seed  is  his,  the  ground 
is  his,  the  labourers  are  his,  and  the  produce  all  comes  from 
himself. 

8.  He  that  planteth  and.  he  that  watereth  are  one]  Doth 
Paul  and  .\pollos  have  received  the  same  doctrine,  jircached 
the  same  doctrine,  and  labour  to  promote  the  g'ory  of  God  in 
the  salvation  of  your  souls.  Why  should  you  be  divided  with 
respect  to  Paul  and  Apollos,  while  these  apostles  are  inti- 
mately ONE  in  spirit,  design,  and  operation  7 

According  to  his  own  labour.]  God  does  not  reward  his 
servants  according  lo  Ihe  success  of  their  labour,  because  that 
depends  on  himself:  but  he  rewards  them  according  to  the 
quantum  of  faithful  labour  which  they  bestow  on  his  work. 
In  this  sense,  none  can  say  I  have  labovued  in  vain,  and  spent 
my  strength  for  nought. 

9.  For  we  are  labourers  together  with  God]  Wedonotliing 
of  ourselves,  nor  in  reference  to  ourselves;  we  labour  toge- 
ther in  that  work  which  God  has  given  ns  to  do,  expect  all  our 
success  from  him  ;  and  refer  the  whole  to  his  glory.  It  would 
perhaps  be  more  correct  to  translate  Btov  yap  cantv  avvepyot, 
we  are  fellow-labourers  of  God ;  for  as  the  preposition  aw 
may  exiiress  the  joint  labourof  the  teacher.s  one  with  another, 
and  not" with  God',  I  had  rather,  with  Itp.  Pearce,  translate  as 
above  :  i.  e.  wo  labour  togetlier  in  the  work  of  God.  Far  from 
being  divided  among  ourselves,  we  jointly  labour  as  o.\en  in 
the  same  yoke,  to  promote  the  honour  of  our  Master. 

Ye  are  God's  husbaridry,  ye  are  God's  building.]    Qtov 

ycijpyiov,  6£iu  oiK'ifinpn  «rf     The  word  >£ti)/))  loj',  which  we 

traiiic'ate  hu.tbandry,  signifies  properly  an   arable  field:  so 

!  Prov.  xxiv.  30.     I  went  by  Ihe  fiet.p,  ^co'pytw,  of  the  slothful: 

\  and  chap.  xxxi.  16.     'J'he  tpise  v-oman  cnnsidereth  a  fibu), 

;  yeowyi'iv,  and  tivyefh  it.     It  would  be  more  literal  to  translate 

j  it.   Ye  are   God's  farm :  y;c,^pynt>  in  Greek,  answers  to  rcw 

!  sadch,  in  Hebrew,  which  signifies,  properly,  a  soien  field. 

j      Ye  are  God's  building. — Ye  arc  not  only  the  fie^d  which 

■  God  cultivates,  but  ye  are  the  hnvse  which  God  builds,  and  in 

which  lis  intends  to  dwell.    As  no  man,  in  viewing  a  ftno 


i.^iriif  IS  (he 


CHArtER  HI. 


true  foundattcm. 


10  "  According  to  the  grace  of  God  which  is  given  unto  me, 
»»  a  wise  master-builder,  I  have  laid  '  the  foundation,  and  :in- 
other  buildeth  lliereon.  But "  let  every  man  talte  lieed  how  lie 
biiild<:th  thereupon. 

U  For,  other  foundation  can  no  man  lay  than  *  that  is  laid, 
''  which  is  Jesus  Christ. 

Vi  Now  if  any  man  build  upon  this  foundation  gold,  silver, 
precious  stones,  wood,  hay,  stubble  ; 

13  •  Every  man's  work  shall  be  made  manifest :  for  the  day 
*  shall  dr'ciarc  it,  because  b  it  °  shall  he  revealed  by  lire  ;  anil 
the  lire  sliall  try  every  man's  work  of  what  sort  it  is. 

14  If  any  man's  work  abide  which  he  hath  built  thereupon, 
•*  he  shall  receive  a  reward. 

11  I!om.l.6.S(.t2.3.-v  Rom. 15.20.  V«3e6.  Ch.p.4.15.  Rev.SI.H.— w  1  Pm.4. 
II.— i  Iiiai«h»  16.  Mul. 16.13.  2Cor.ll.4.  Gttl.l.?.— y  Eph.S.aO.-zChap.4.  j.— 
kI  Pa.l.7.4t4. 13. 

building,  extols  tlie  quarry  man,  that  dug  up  the  stones,  the 
heiter  Ihiit  cut  and  squared  them,  the  mason  that  placed  them 
ill  the  wall,  the  woodman  that  hewed  down  the  timticr,  tho 
carpenter  that  squiired  and  jointed  it,  «ic.  but  the  architect 
who  planned  it,  and  under  whose  direction  the  whole  work 
was  accomplished  :  so,  no  man  should  consider  Paul,  or  Apoi- 
Ins,  or  Krp/iax,  any  thing,  but  as  persons  cuiplnyed  by  the 
great  .\rchilcct  to  form  a  building  which  is  to  become  a  habi- 
tation of  himself  through  the  Spirit ;  and  the  design  of  which 
ia  entirely  his  own. 

10.  Asa  icisemaster-biiilder]  'Sliaot^o;  KpxircKTWv  The 
desis;n  or  j/l  an  of  the  building  is  from  God;  all  things  must 
be  done  according  to  tlic  pattern  which  he  has  exhibited:  but 
the  execution  of  this  plan  was  entrusted  chie/Iy  to  St.  Paul  ; 
he  was  the  jeise  or  experienced  architect,  which  God  used  in 
order  to  lay  the  foundation  ;  to  ascertain  the  essentiul  and  im- 
mutable doctrines  of  the  Gospel: — lliose  alone  wliich  came 
from  God,  and  which  alone  he  would  bless  to  the  salvation  of 
mankind. 

Let  creri/  man  take  heed  how  he  buildeth  thereupon]  Let 
liim  take  cure  that  the  doctrines  which  he  preaches  be  an- 
swerable to  those  which  I  have  preached:  let  him  also  take 
lit'-'d  tli;it  he  et\join  no  other  practice  than  that  which  is  suit- 
able to  tlv  doctrine  ;  and  in  every  sense  accords  with  it. 

11.  Other  foundation  can  no  man  lay]  I  do  not  speak  par- 
ficnhuly  concerning  i\\<i  foundation  of  this  .spiritual  buikUng  ; 
it  can  have  no  other  foundation  tliaii  Jesus  Christ :  there  can- 
not be  two  opinions  on  this  subject  among  the  true  apostles  of 
our  l,oi-d.     The  only  fear  is,  lest  an  improper  use  should  be 

mad'"  of  this  heavenly  doctrine;   lest  a  bad  superslructure 
should  be  raised  on  this  foundation. 

1~.  If  any  man  build — gold,  silver,  &c.]  Without  entering 
Into  curious  criticisms  relative  to  these  different  expressions, 
it  mny  be  quite  enough  for  the  purpose  of  edification,  to  say, 
thai  liy  gold,  silver,  a.n(\  precious  stones,  the  apostle  certuiniy 
nio.nis  pure  and  wholesome  doctrines  ;  by  tcood,  hay,  and 
stub/lie.  false  doctrines  ;  such  as  at  that  time  prevailed  in  the 
•-orinthiau  church  ;  for  instance,  that  there  should  be  no  re- 
surrection of  the  boily  ;  that  a  man  may,  on  his  father'.s  death, 
lawfully  marry  his  step-mother;  that  it  was  necessary  to  in- 
corporate much  of  the  Masaic  law  with  the  Gospel ;  and  per- 
haps other  matters,  equally  exceptionable,  relative  to  mar- 
riage, concubinage,  fornication,  frequenting  heathen  festivals, 
and  partaking  of  the  flesh  which  had  been  offered  in  sacrifice 
to  an  idol,  with  many  otlier  things ;  wliich,  with  the  above, 
.ire,  inure  or- less,  hinted  at  by  the  apostle  in  these  two  letters. 

1.3.  The  day  shall  declare  it,  because  it  shall  be  revealed  by 
Jire]  There  is  much  difference  of  opinion  relative  to  the 
"meaning  of  the  terms  in  this  and  the  two  following  verses. 
That  the  nposlle  refers  to  the  approaching  destruction  of  Je- 
riisalem,  I  think  very  probable;  and  when  this  is  considered, 
all  the  terms  and  metaphors  will  appear  clear  and  consistent. 

The  day,  is  the  time  of  punishment  coming  on  this  disolie- 
dieiit  and  rebellious  people.  And  this  day  being  repented  by 
fne,  points  out  the  extreme  rigour,  and  totally  destructive  na- 
ture, of  that  judgment : 

And  the  fire  shall  try  every  7na7Vs  work]  If  the  apostle  re-  j 
fers  to  the  Judaizing  teachers,  and  their  insinuations  that  the 
law,  especially  circumcision,  was  of  eternal  obligation;  then 
the  day  of  fire,  the  time  of  vengeance,  which  was  at  hand, 
would  suHiclently  disprove  such  assertions;  as,  in  the  judg- 
ment of  (Jod,  the  whole  temple  service  should  be  destroyed  ; 
and  the  people  who  fondly  presumed  on  their  permanence  and 
stability,  should  be  dispossessed  of  their  land,  and  scattered 
over  the  fare  of  the  whole  earth.  The  ditlerence  of  the  Chris- 
tian and  the  Jewish  systems  should  then  be  seen :  the  latter 
should  be  destroyed  in  that^^ery  day,  and  the  former  prevail 
more  than  ever. 

14.  If  ajiy  man's  work  abide]    Perhaps  there  is  here  an 
.-illusion  to  the  purifying  of  dillercnt  sorts  of  vessels  under  the 
law.     All  that  could  stand  the  fire,  were  to  be  purified  by  the 
tire  ;  and  those  which  could  not  resist  the  action  of  the  fire, 
were  to  be  purified  by  water.     Numb  xxxi.  23.    The  gold, 
silver,  and  precious  stones,  could  stand  the  fire;  but  the 
fpoorf,  hay,  and  stubble,  must  be  necessarily  consumed.     Po, 
in  tliat  great  and  terrible  day  of  the  Lord,  all/«/.--v-  doctrine,  as 
well  as  the  system  that  was  to  pass  aicay,  should  be  made  I 
•ufllciently  manifest:  and  God  would  then   show  that  the  I 
Goitpel,  and  that  alone,  was  that  system  of  doctrine  which  he  1 
would  bless  and  protect,  and  none  tither. 

He  shall  receive  a  reward]    He  has  not  only  preached  the 


!.■>  If  any  man's  work  shall  be  burned,  he  sliall  sufter  loss: 
but  he  himself  shall  be  saved  ;  '  yet  80  as  by  fire. 

16  f  Know  ye  not  that  ye  are  the  temple  of  God,  and  that  tire 
i:>piril  of  (Jod  dwellelh  in  you. 

17  If  any  man  «  defile  the  temple  of  God,  him  shall  God 
destroy  ;  lor  the  temple  of  God  is  holy,  which  temple  yc 
are. 

18  h  Let  no  man  deceive  himself  If  any  man  among  yon 
seemeth  to  be  wise  in  this  world,  lei  him 'become  a  fool,  that 
he  may  be  wise. 

19  For,  '  the  wisdom  of  this  world  is  foohshnesi?  with  God. 
For,  it  is  written,  kHe  taketh  the  wise  in  their  own  crafti- 
ness. 

b  Liil<e2.3r.-c  Or.  U  rovealed.-rt  Chap.4.5— c  Jutle23— rchivp.G.I9.  2Cor.6. 
lb.   Kpli.^.al.aa.  lloh.3.6.  lI'ci.-J.Si— „-Or,.!«!lroy.-h  Prov.S.J.  l3a.S.gt._i  Cliar, 


i  truth,  but  he  has  lalioured  in  the  word  and  do<;trinc.     Ami 
j  the  reward  is  to  be  according  lo  the  laUmr.     See  on  ver.  8. 
I       lo.     If  any  man's  work  sliall  be  burned,  he  shall  suffer 
!  loss]    If  he  have  preached  llie  necessity  of  incorporating  the 
I  law  with  the  Gospel,  or  proclaimed  as  :i  doctrine  of  (>od,  any 
thing  which  did  not  proceed  from  heaven,  he  shall  suffer  loss; 
all  his  time  and  labour  will  be  found  to  be  uselessly  emploved 
and  spent.     Some  reter  the  l.o.<ss  to  the  work,  not  lo  the  7ntm  ; 
and  understand  the  passage  thus :  If  any  man's  work  be  burn- 
ed, IT  shall  suffer  loss :  much  shall  be  taken  away  from  it, 
nothing  shall  be  left  but  the  measure  of  truth  and  uprightness 
which  it  may  have  contained. 

But  he  himself  shall  be  saved]  If  he  sincerely  and  consci- 
entiously have  believed  what  he  preached,  and  yet  preached 
what  W£is  wrong,  not  through  malice  or  opposition  to  the 
Go.spel,  but  through  mere  iguiirance,  heshallbe  saved ;  God, 
in  his  mercy,  will  pass  by  his'errors  :  and  he  shall  not  eulFer 
punishment  because  he  was  mistaken.  Yet,  as  in  most  erro- 
neous teachings,  there  is  generally  a  portion  of  irilful  and 
obstinate  ignorance,  the  salvation  of  such  erroneous  teachers 
is  vei-y  rare  ;  and  is  ex))ressed  here,  yet  so  as  by  fire,  i.  e. 
with  great  difliciilty  ;  a  7uerc  escape  ;  a  hair's  breath  deliver- 
I  ance  ;  he  shall  be  IMie  a  brand  plucked  out  of  the  fire. 

The  apostle  obviously  refers  to  the  case  of  a  "man,  who, 
!  having  builded  a  house,  and  begun  to  dwell  in  it,  the  lloual^ 
I  happens  to  be  set  on  lire,  and  lie  has  warning  of  it,  just  in 
time  to  escape  with  his  life;  losing,  at  the  same  time,  his 
house,  his  goods,  his  labour,  and  almost  his  own  life.  So  lie, 
who,  while  he  holds  the  doctrine  of  Christ  crucified,  as  the 
only  foundation  on  which  a  soul  can  rest  it.s  hopes  of  salva- 
tion ;  builds  at  the  same  time,  on  that  foundation,  «/U( no- 
vi)ani.im,  or  any  other  erroneous  or  destructive  doctrine,  he 
shall  lose  all  his  labour,  and  his  own  soul  scarcely  escape 
everlasting  perdition  ;  nor  even  this,  unless  sheer  ignoranc* 
and  inveterate  prejudice,  connected  with  much  sincerity,  be 
found  in  his  case. 

The  popish  writers  have  applied  what  is  here  spoken  to  tl)e 
fire  of  purgatory  ;  and  they  might,  with  equal  propriety, 
liavea])plied  it  to  the  discovery  of  the  longitude,  the  perp'c- 
lual  motion,  or  the  philosopher's  stone  ;  because  it  speaks 
just  as  much  of  the  former  as  it  does  of  any  of  the  latter.  'I'he 
fire  mentioned  here  is  to  ti-y  the  man's  work,  not  to  purifv 
his  soul  ;  btit  the  dream  of  purgatory  refers  to  the  purging 
in  another  state,  what  left  this  impure;  not  the  work  of  the 
man,  but  the  man  himself;  but  here  the  fire  is  said  to  try  the 
work  ;  ergo,  purgatory  is  not  meant,  even  if  such  a  place  a.s 
pur^atoiy  could  be  proved  to  exist ;  which  remains  yet  to  be 
demonstrated. 

16.  Yc  are  the  temple  of  God]  The  apostle  resumes  here 
what  he  had  asserted  in  ver.  •».— Ye  are  God's  building.  As 
the  whole  congregation  of  Israel  were  formerly  considered  as 
the  temple  and  habitation  of  God,  because  God  dwelt  among 
them  ;  .so  here,  the  whole  church  at  Corinth  is  called  the  le/7i. 
pie  nf  God,  because  all  genuine  believers  have  the  Spirit  ot 
God  to  dwell  with  them  ;  and  Christ  has  promised  to  be 
ahvavs  in  the  midst  even  of  two  or  three,  who  are  gathered 
Idgether  in  his  name.  Therefore,  where  God  is,  there  is  his 
temple. 

17.  Ifanyman  defile  the  temple]  This  clause  is  not  :onsist- 
eiilly  translated  ci  tis  tov  vaov  rov  Bcnv  <p9cipci.  (jtHcatt  tovtov 
0  Ocui'  If  any  man  destroy  the  tonple  of  God,  him  will  God 
destroy.  The  verb  is  the  same  in  both  clauses.  If  any  man 
injure,  corrupt,  or  destroy  the  church  of  God  by  false  doc- 
trine, God  will  destroy  him  ;  will  take  away  hi.s  part  out 
of  ttie  book  of  life.  This  refers  to  him  who  wilfully  opposes 
the  truth  ;  the  erring  mistaken  man  shall  barely  escape  ;  but 
the  olwtinate  opposer  shall  be  destroyed.  The'  former  shall 
be  treated  leniently;  the  latter  shall  have  judgment  witliout 
mercy. 

18.  If  any  man  among  you  seemeth  to  be  wise]  Ei  r(> 
SiiKit  iTO(/.nj  civai,  if  any  pretend  or  affect  to  be  irise.  This 
seems  to  refer  to  some  individual  in  the  church  of  Corinth, 
who  had  been  very  troublesome  to  ixs  peace  and  unity :  pro- 
bably Diotrtphes  ;  see  on  chap.  i.  14.  or  some  one  of  a  similar 
s^>irit,  who  wished  to  have  the  pre-eminence,  and  thought 
himself  wiser  than  seven  men  that  could  render  a  reason. 
Every  Christian  church  has  lessor  more  of  these. 

Let  hiJH  become  a  fool]    Let  hira   divest  himself  of  his 

worldly  wisdom,  and  be  contented  to  be   called  a.  foot,  and 

esteemed  one,  that  he  may  become  wise  unto  salvation  ;  by 

renounjing  his  own  wisdom,  and  seeking  tliat  which  cornea 

107 


God  gives  unto  his  ' 

20  And  again,  '  The  Lord  knoweth  the  thoughts  of  the  wise, 
that  they  are  vain.  „     „  „  ,  . 

aiTherefore  "letnoman  gloryinmen.  For  "all  thmgsare yours; 

I  Psa.W.U.-in  Ch.I.l'!.&4.fi.    Ver.4,  5,  6.-n  2  Cor  4  S,  ir-.—o  Cli  (5,2. 


I.  CORINTHIANS. 


Jbllowers  every  good. 


22  Whether  Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life, 
or  death,  or  tilings  present,  or  things  to  come ;  "all  are  yours ; 

23  And  P  ye  are  Christ's  ;  and  Christ  is  God's. 

Rmn  8.23.  SCoi-.4.t5.  I  Tim  4.8 -p  Rom.  14.8.  Ch.ll3.  2Cor.l0.7.  0»1.3.29. 


from  God.  But  probably  the  apostle  refers  to  hiin  who,  pre- 
tending to  great  wisdom  and  information,  taught  doctrines 
contrary  to  the  Gospel  ;  endeavouring  to  show  reasons  for 
them,  and  to  support  his  own  opinions  with  arguments  which 
he  thought  unanswerable.  This  man  brought  his  worldly 
wisdom  to  bear  against  the  doctrines  of  Clu-ist;  and  probably 
tlirough  such  teaching,  many  of  the  scandalous  tilings  whicli 
the  apostle  reprehends  among  the  Corinthians,  originated. 

19.  77(6  wisdomof  this  world]  Whether  it  be  the  pretended 
deep  and  occult  wisdom  of  the  rabbins;  or  the  wire-drawn 
speculations  of  the  Grecian  philosophers;  is  foolishness  with  | 
God :  for,  as  folly  consists  in  spending  time,  strength,  and  i 
p^ins,  to  no  purpose  ;  so  these  may  be  fitly  tprined  /i^o/.f  who 
acquire  no  saving  knowledge  by  their  speculations.  And  is 
not  this  the  case  witli  the  major  part  of  all  tliat  is  culled  philo- 
sopliij,  even  in  the  present  day  T  Has  one  soul  been  made 
wise  unto  salvation  through  itl  Are  our  most  eminent  philo- 
sophers either  pious  or  useful  men  1  Whooftliem  is  meek, 
gentle,  and  humble?  Who  of  them  directs  his  researches  so  as 
to  meliorate  the  moral  condition  of  his  fellow  creatures? 
Pride,  insolence,  self-conceit,  and  complacency,  with  a  general 
forget  fulness  of  God,  contempt  for  his  word,  and  despite  for 
thepior,  are  their  general  characteristics. 

He  lalcelh  the  tcise  in  their  own  era/tin  ess.]  This  is  a  quo- 
tation from  .lob  v.  13.  and  powerfully  shows  what  the  wisdom 
of  this  world  is  :  it  is  a  sort  of  crnft,  a  subtle  trade,  which 
they  carry  on  to  wrong  others,  and  benefit  lheins"lves;  and 
they  have  generally  too  much  cunning  to  be  caught  by  wejt  ; 
but  God  often  overthrows  them  with  their  own  devisings. 
Paganism  raised  up  persecution  against  the  church  of  Christ 
in  order  to  destroy  it :  this  became  the  very  means  of  quickly 
spreading  it  over  "the  earth,  and  of  destroying  the  whole  Pagan 
eystein.    Thus  the  wise  were  taken  in  their  own  craftiness. 

20.  The  Lord  knoiceili  the  thoughts  of  the  taise]  They  are 
always  full  of  schemes  and  plans  for  earthly  good  ;  and  God 
knows  that  all  tliis  is  vain.,  empty,  and  unsatisfactory  ;  and 
will  stand  them  in  no  stead  when  He  comes  to  take  away 
their  souls.  This  is  a  quotation  from  Psal.  .xciv.  11.  What  is 
here  said  of  the  vanity  of  liuman  knowledge,  is  true  of  every 
kind  of  wisdom  that  leads  not  immediately  to  God  himself. 

21.  Lei  no  man  glory  in  men]  Let  none  suppose  that  he 
has  any  cause  of  exultation  in  any  thing  but  God.  All  are 
yours  ;  he  that  has  got  God  for  his  portion,  has  every  thing 
that  can  make  him  happy  and  glorious  :  all  are  his. 

22.  Whether  Paul,  or  Apollos]  As  if  he  had  said,  God 
designs  to  helj)  you  by  all  things  and  persons  :  every  teacher, 
sent  from  him,  will  become  a  blessing  to  you,  if  you  abide 
faithful  to  your  calling.  God  will  press'  every  thing  into 
the  service  of  his  followers.  The  miiiisters  of  the  church  of 
Christ  are  appointed  for  the  hearers  ;  not  the  hearers  for  the 
ministers,  hi  like  manner,  all  the  ordinances  of  grace  and 
mercy  are  appointed  for  them,  not  they  for  the  ordinances. 

Or  the  world]  The  word  Koafios,  here  means  rather  the 
inhabitants  of  the  world,  than  what  we  commonly  under- 
stand by  the  world  itself:  and  this  is  its  meaning  in  Jolin  iii. 
10,  17.  vi.  3.3.  xiv.  31.  xvii.  21.  See  particularly  .lohn  xii.  19. 
h  Koa\ioi  oniau)  avriiv  avriXOeii  :  the  WORID  is  gone  after  him  : 
the  great  mass  of  the  people  believe  on  him.  I'hc  Greek 
word  has  the  same  meaning  in  a  variety  of  places,  both  in  the 
sacred  and  profaiie  icriters,  as  le  monde,  the  world,  literally, 
has  in  French  :  where  it  signifies  not  only  the  system  of 
created  things,  but  by  metonymy,  the  people  ;  every  liody,  the 
mass,  the  populace.  In  the  same  sense  it  is  often  found  in 
English.  The  apostle's  meaning  evidently  is,  not  only  Paul, 
Apollos,  and  Kephas,  are  yours;  appointed  for,  and  employed 
jn  your  service  ;  but  every  person  besides,  witli  whom  you 
may  have  any  intercourse  or  conne.\ion ;  whether  Jew  or 
Greek,  whether  enemy  or  friend.  God  will  cause  every  per- 
BOii,  as  well  as  every  thing,  to  work  for  your  good  while  you 
love,  cleave  to,  and  obey  Him. 

Or  life]  With  all  its  trials  and  advantages,  every  hour  of 
it,  every  tribulation  in  it,  tlie  loholc  course  of  it,  as  the  grand 
state  of  your  probation,  is  a  general  blessing  to  you  :  and  you 
have  life,  and  that  life  preserved,  in  order  to  prepare  for  an 
eternity  of  blessedness. 

Or  death]  That  solemn  hour,  so  dreadful  to  the  wicked  ; 
and  so  hateful  to  tho.se  who  live  without  God  ;  that  is  yours. 
Death  is  your  servant ;  he  comes  a  special  messenger  from 
God  for  you  :  he  comes  to  undo  a  knot  tliat  now  connects 
body  and  soul,  which  it  would  be  unlawful  for  yourselves  to 
untie  :  he  comes  to  take  your  souls  to  glory  ;  and  he  cannot 
come  before  his  due  time  to  those  who  are  waiting  for  the 
salvation  of  God.  A  saint  wishes  to  live  only  to  glorify  God  : 
and  he  who  wishes  to  live  longer  than  he  can  get  and  do  good, 
is  not  worthy  of  life. 

108 


Or  things  preseiit]  Every  occurrence  in  Providence,  in  the 
present  life  ;  for  God  rules  in  providence  as  well  as  in  grace. 

Or  things  to  come]  The  whole  order  and  economy  of  tha 
eternal  leorld,  all  in  heaven,  and  all  in  earth,  are  even  now 
working  together  for  your  good. 

23.  A7id  ye  are  Christ's]  You  are  called  by  his  name  ; 
you  have  embraced  liis  doctrine;  yon  depend  on  him  for  your 
salvation  ;  he  is  your  foundation  stone;  hC  has  gathered  you 
out  of  the  world,  and  acknowledges  you  as  his  people  .ind 
followers.  'X/ieti  Se  Xpiamv  Ye  are  of  Christ :  all  the  light 
and  life  which  ye  enjoy,  ye  have  received  Ihrtmgh  and/rc/jn 
him  ;  and  he  has  bouglit  you  with  his  blood. 

Ayid  Christ  is  God's]  X/)(tt»s  6e  Qcov,  And  CuTist  is  of 
God.  Christ,  the  Messiah,  is  the  gift  of  God's  eternal  love 
and  mercy  to  mankind  :/trr  God  so  loved  the  world,  that  he 
save  his  only  begotten  Son,  tliat  they  who  believe  in  him, 
should  7iot  perish,  bat  have  everlasting  life.  Christ  in  his 
human  nature,  is  as  much  the  property  of  God,  as  any  other 
human  being.  And  as  ■mediator  between  God  and  man,  he 
must  be  considered,  in  a  certain  way,  inferior  to  God  ;  but  in 
his  own  essential,  eternal  nature,  there  is  no  inequality  ;  he 
is  God  over  all.  Ye,  therefore,  do  not  belong  to  iiic«.— Why 
then  take  Paul,  Apollos,  Kephas,  or  any  otiierman  for  yonr 
head  ?  All  these  arc  your  servants  ;  ye  are  not  tln'ir  pro- 
pei-ty  ;  ye  are  Christ's  properly  ;  and,  as  lie  has  taken  tlie 
liuman  nature  into  heaven,  so  will  he  take  yours  :  because, 
he  tliat  sanctifieth,  and  they  that  are  sanctified,  are  all  of  oii<- ; 
ye  are  his  brethren  ;  and  as  his  human  nature  is  eternally 
safe  at  the  throne  of  God,  so  shall  your  bodies  and  souls  be,  if 
ye  cleave  to  Him,  and  be  faitliful  unto  death. 

1.  A  finer,  and  more  conclusive  argument,  to  correct  what 
was  wrong  among  this  people,  could  not  have  been  used  than 
that  witli  which  the  apostle  closes  this  cliapter.  It  .ippears  to 
stand  thus :  "  If  you  continue  in  these  divisiotis,  and  arrange 
yourselves  under  different  teachers,  you  will  meet  with 
nothing  but  disappointment,  and  lose  much  good.  If  ye  will 
have  Paul,  Apollos,  &c.  on  your  present  plan,  you  will  have 
them  and  nothing  else,  nor  can  they  do  you  any  good,  fur  tiley 
are  only  iustrtiments  in  God's  hand  at  best,  to  communicatB 
good,  and  he  will  not  use  them  to  help  you  while  you  act  irj 
this  unchristian  way.  On  the  contrary,  if  you  take  Goo  aa 
your  portion,  you  shall  get  these,  and  every  good  besides.  Act 
as  you  710W  do,  and  yoii  get  nothing  and  lose  all  !  Act  as  1 
advise  you  to  do,  and  you  shall  not  only  lose  nothing  of  the 
good  which  you  now  possess,  but  shall  Have  eveiy  po.-;sibl« 
advantage  :  tlie  men  whom  you  now  wish  to  make  your  heuds, 
and  who,  i7i  that  capacity  cannot  profit  you,  sliall  become 
God's  instruments  of  doing  you  endless  good.  Leave  your 
dissentions,  by  which  you  oJl'end  God,  and  grieve  his  Chrisi  ; 
and  then  God,  and  Christ,  and  all,  will  be  y(<iirs."  How 
agitated,  convinced,  and  humbled,  mu.st  they  have  been  when 
they  read  the  masterly  conclusion  of  this  chapter  ! 

2.  A  want  of  spirituality  seems  to  have  been  the  grand 
fault  of  the  Corinthians.  They  regarded  outward  things 
chiefly  ;  and  were  carried  away  with  sound  and  shojc.  They 
lost  the  treasure,  while  they  eagerly  held  fast  the  earthen  ve.-- 
sels  that  contained  it.  It  is  a  true  saying,  that  he  who  lends 
only  the  ear  of  his  body  to  the  word  of  God,  will  follow  that 
man  most  who  pleases  the  ear;  and  these  are  the  pcrson.s 
who  generally  profit  the  soul  leiist. 

3.  All  the  ministers  of  God  should  consider  themselves  as 
jointly  employed  by  Christ  for  the  salvation  of  mankind.  It 
is  their  interest  to  serve  God,  and  be  faithful  to  his  calling  ; 
but  shall  they  dare  to  make  his  churcli  their  interest?  This 
is  generally  the  origin  of  religious  disputes  and  schisms.  Men 
will  have  the  church  of  Christ  for  their  own  property  ;  and 
Jesus  Christ  will  not  trust  it  with  any  man. 

4.  Every  man  employed  in  the  work  of  God,  should  take 
that  part  only  upon  himself  that  God  has  assigned  him. 
The  church  and  the  soul,  says  pions  Questiel,  arc  a  building 
of  which  God  is  the  jnasterund  chief  architect ;  Jesus  Christ 
themain  foundation  ;  the  Apostles  the  subordinate  architects ; 
tlie  Bishops  the  workmen  ;  the  Priests  their  helpers  ;  Good 
Works  the  main  bodi/  of  the  building  ;  Faith  a  sort  of  second 

foundation  ;  and  Charity  the  top  and  perfection.     Happy  is 
that  man  who  is  a  living  stone  in  this  building. 

5.  He  who  expects  any  good  out  of  God,  is  confounded  and 
disappointed  in  all  things.  God  aloiie  can  content,  as  he  alone 
can  satisfy  the  soul.  All  our  restlessness  and  uneasiness, 
are  only  proofs  that  we  are  endeavouring  to  live  without  God 
in  the  world.  A  contented  mind  is  a  continual  feast ;  but 
none  can  have  such  a  mind  who  has  not  taken  God  for  his 
portion.  How  is  it  that  Christians  arc  continually  forgetting 
this  most  plain  and  obvious  truth?  and  yet  wonder  how  it  ia 
that  thcv  cannot  attain  true  peace  of  mind. 


The  ministers  qflhe  Gospel  are 


I.  CORINTHIANS. 


stewards  of  divine  mystrrics. 


CHAPTER  IV. 
Ministers  should  be  esteemed  hy  their  fiocks  as  the  alewnrdu  of  God,  whoic  duty  and  interest  it  is  to  he  faithful,  1,  o     Prr- 
eipitate  and  premature  judgments  condr.^nned,  3—5.     The  apostle's  caution  to  give  the  Corinthians  no'offence,  6.     HV 
have  no  good  but  trhat  toe  receive  from  God,  7.     The  vorldly-miiidi'.dness  of  the.  Corinthians,  8.     The  cnameralion  of 

the  hardships,  trials,  and  sufferings,  of  the  apostles,  9 — 13.     I-'or  trhat  pnrpnse.  St.  Patil  mentions  these  thijigs,  14 I(!. 

He  promise..^  to  send  Timothy  to  them,  17.     And  to  come  himself  shorllif,  to  ejtamine  and  correct  the  abuses  thai  had  crept 
in  among  them,  18—21.     [A.  M.  -1060.     A.  D.  50.     A.  U.  C.  809.     An.  Imp.  Neroiiis  Caes.  3.) 

LET  a  man  so  account  of  us,  as  of  *  the  mini.^tprs  of  Clirisl,  i  ncss,  and  will  make  manifest  the  counsels  of  the  hearts :  and 
•>  and  stewards  of  the  mysteries  of  God.  I  ^  then  shall  every  man  have  praipp  of  Gml. 

2  Moreover,  it  is  required  in  stewards,  that  a  map  be  found      6  And  these  things,  brethren,  •■  I  have  in  a  figure  trniisferred 
faithful.  to  myself  and  to  Ai)oll(>s  lor  your  sakes  ;  >  that  ye  niiglit  learn 

3  But  with  me  it  is  a  I'cry  small  thing  that  I  should  be  judged    in  us  not  tn  think  of  men  above  that  which  is  written  :  that  no 
of  you,  or  of  man's '^judgment:  yea,  I  judge  not  mine  own  self.  ;  one  of  you  ^  be  pulled  up  for  one  against  another. 

4  For  I  know  nothing  by  myself;  *  yet  am  I  not  hereby  justi-  1    7  For  who  '  niaketh  tliee  to  diU'er/rom  another?  and  ""  what 
fled :  but  he  that  judgcth  me  is  the  Lord.  j  hasl  thou  tliat  thou  dulst  not  receive?  now,  if  thou  didst  receive 

5  "Therefore  judge  nothing  before  the  time,  until  the  Lord  ;  it,  why  dost  thou  glory,  as  if  thou  hadst  not  received  itt 
come, 'who  both  will  bring  to  light  the  hidden  tilings  of  dark-  |    8  Now  ye  are  full,  "now  ye  are  rich,  ye  have  reigned  an 

•  Mall  24.45.     Cll^l)..^.5.^t9  17.     2Cor.6.4.     Col.  l.».— b  Luke  li  12      TU.I.  7,  c  :M«tt  7.1.   RiMr.,a.l,if)  to  14.4,in,\a   Kcv  ■«,  I3._f  Oh.3.1:).— r  Koin.S  S   !!  Cor. 

1  P«.4  lO.-ear.il.y.    Ch»p.3.13.-^  Job9  2.    Psilm  130.3.&  1412.     Prov.2I.a.      S.lfl.-h  CI..I.  l-!.&,3.  4.-i  Rom.  1:.'  :!.-lc  Ch. .!.  SI.  4c  9.  2,6.-1  Oc.<lUiinfUi»helh 
Rom.3.afc4.a.  i  ihee-m  Jo)m:!.27.  J.mMl.ir.   1  P«.4.in._nRtv.3.l7. 


NOTES. — Verse  1.  Let  a  man  so  account  of  us]  This  is  a 
continuation  of  the  subject  in  the  preceding  chapter  ;  and 
should  not  have  been  divided  fmm  it.— The /o«;7A  chapter 
would  have  beg\tn  better  at  vcr.  6.  and  the  third  should  have 
ended  with  the  fifth  verse. 

As  of  the  ministers  of  Christ]  il{  turijotrai  X/kcoh'  The 
word  vajipirm,  nifons  an  under  rcnc er ;  or  one  wlio  in  the 
'Trireme,  Qttadrirenw.,  or  Q,uinqtiereme  gallies,  rowed  hi 
one  of  tlie  undermost  benches  :  but  it  means  also,  as  used  by 
the  Greek  writers,  any  inferior  officer  or  assistant.  By  the 
term  here,  the  ajMistle  shows  the  Corinthians,  that,  far  from 
being  heads  and  chiefs,  he  and  his  fellow-apostles  considered 
themselves  only  as  inferior  officers,  employed  under  Christ ; 
from  whom  alone  they  received  their  appointment,  their  work, 
and  their  recompense. 

Hietcards  of  the  mysteries  of  God]  Kai  otxovoitovi  nv;-npuov 
Ocov :  economists  of  the  Divine  mysteries.  See  the  explana- 
tion of  (he  word  stetcard  in  the  note  on  Matt.  xxiv.  45.  Luke 
viii.  .1.  and  xii.  42. 

The  stetoard,  or  oihonomos,  was  the  master's  deputy  in  re- 
gulating the  concerns  of  the  family,  providing  food  for  tlie 
Fiousehold,  seeing  it  served  out  at  the  proper  time.s  and  sea- 
sons, and  in  proper  quantities.  He  received  all  the  cash,  ex- 
pended wliat  was  necessary  for  the  support  of  the  family,  and 
kept  exact  accounts,  which  he  was  obliged  at  certain  times  to 
lay  before  the  master.  The  mysteries,  the  doctrines  of  God 
n'lative  to  the  salvation  of  tlie  world,  by  the  passion  and 
death  of  Christ,  and  the  inspiration,  illumination,  and  purifi- 
cation of  the  soul  by  tlie  Spirit  of  Christ,  constituted  a  princi- 
pal part  of  the  divine  treasure  entnisted  to  the  hands  of  the 
ptcwards  by  their  heavenly  Master  ;  as  Ihcfood  that  was  to 
be  dispensed  at  proper  times,  seasons,  and  in  proper  propor- 
tions, to  the  chililren  and  domestics  of  the  church,  which  is 
the  hotise  of  God. 

3.  It  is  a  very  small  thing  that  I  should  be  judged  of  you] 
Those  who  pief.'rred  Apollos  or  Kephas,  before  .St."  Paul, 
would  of  coui-se  give  their  reasons  for  this  preference  ;  and 
these  might,  in  many  instances,  be  very  unfavourable  to  his 
chariicter  as  a  man,  a  Christian,  or  an  apostle;  of  this  he  was 
regriidless,  as  he  sought  not  his  own  glory,  but  the  glory  of 
God  in  the  s.ilv.-ition  of  their  souls. 

Or  tif  man's  judgment]  'U  vvo  avOpc^nrivt);  hjirpa,  literal- 
ly, or  q/"  mart'.?  day;  but  avOpu-ntvn  tiuepn,  signifies  aiiv  day 
K<-t  apart  by  a  judge  or  magistrate,  to  try  a  man  on.  This  is 
the  meaning  of  hfcpa,  Psal.  xxxvii.  13.  'The  Lord  shall  laugh 
at  him, for  he  .<teeth  that  his  day.  i)  rjtitpa  avTon.  his  judgmint 
ii  coming.  Malac.  iii.  17.  And  they  shall  be  mine  in  the  day, 
ti<  tifienap,  tt\  ihojiidgmen  I.  trhen  I  make  up  my  jeteels.  It 
li.isthe  .sami-  meaning  in  2  Pet.  iii.  10.  hut  the  day,  the  .Tunc- 
MENT  of  the  Lord  trill  come.  The  word  nvOpomivn;,  (man'.<!.) 
signifi'-s  miserable,  terelched,  troful;  so  .lerem.  xvii.  16.  .iV^'- 
ther  have  I  desired,  'SnzH  ai^  yoni  enosh.  the  dnt/  of  man.  but 
very  properly  translated  in  our  version,  the  wufitl'duy.  God's 
DAYS,  Job  xxiv.  I.  certainly  signify  God's  judgments.  And 
the  DAY  of  our  Lord  Jestis,  in  this  epistle,  chnp.  i.  .S.  and  v.  5. 
signifies  "the  day  in  which  Clirist  wilijitdge  the  world;  or  ra- 
ther Ihejudgtnent  itself. 

I  judge  not  mine  oicn  self]  I  leave  myself  entirely  to  God, 
whose  I  am,  and  whom  I  serve. 

4.  For  I  hnotp  nothing  by  myself]  OvStv  yap  t/tavTM  <rv- 
vuiia-  I  am  not  (■oh,«c/ows  that  I  am  ^"I'/^y  of  any  evil  ;  or 
have  neglected  to  fulfil  laithfully,  the  duty  of  a  steward  of 
Jesus  Christ.  The  import  of  the  verb  avvct^r.ii;  is  to  be  con- 
sdotis  of  guilt  ;  mid  co'iscire  has  the  same  meaning:  .so  in 
Horace,  Nil  co.nscire  sibi  ;  to  Iriioio  nothing  to  one's  self:  is 
the  same  as  ntilld  pallescere  culp&.  fiot  to  groic  pale  at  being 
charged  tcith  a  crime,  throush  a  consciousness  of  guilt. 

Yet  am  I  not  hereby  justified]  I  do  not  pretend  to  say  that, 
thoiigh  I  am  not  conscious  of  any  ofTence  towards  God,  I 
must,  therefore,  be  pronounced  innocent  ;  No— I  leave  those 
things  to  Go<l ;  he  shall  pronounce  in  my  favour  ;  not  1,  my- 
«elf.  By  these  words,  the  apostle,  in  a  very  gmlle,  vet  eiToc- 
tual  manner,  censures  those  rasli  and  precipitate  jiidgmenl.s 
which  the  Corinthians  were  in  tlie  habit  of  pronouncing  on 
both  men  and  things  :  a  conduct,  than  which  nothing  is  more 
reprelKiisible  and  donecrous. 


5.  Judge  nothing  btfore  the  time]  God,  the  righteous  .Judge, 
will  determine  every  thin2  shortly  :  it  is  His  province  alone, 
to  searcli  the  heart,  and  bring  to  light  the  hidden  things  of 
darkness.  If  you  be  .so  pure  and  upright  in  your  conduct'; 
if  what  you  have  been  doing  in  these  divisions,  <&c.  be  right 
in  his  sight ;  then  shall  you  have  praise  iVir  the  same  :  if, 
otherwise,  ydiii-sehes  are  most  concerned,  t'oate  refer  the 
praise  to  St.  Paul,  and  his  companions  :  then  shall  every  oni: 
of  us  apo.stles.  hare  praise  of  God. 

C.    These  things]     Which  I  have  written,  chap.  iii.  5,  &c. 

I  have  in  a  figure  transferred  to  myself  a7id  lo  Apollos] 
I  have  written  "as  if  myself  and  Apollos  were  the  a uthoi-s:  of 
the  sects  which  now  prevail  among  you  ;  although  others, 
without  either  our  consent  or  !;!;owledge,  have  proclaimed  us 
heads o(  parlies.  Bishop  Poarce  parapiirases  the  vei-se  thus: 
"  I  have  made  use  of  my  own  and  Apollos'*  name,  in  niy  ar- 
guments against  your  divisions,  because  I  would  spare  to 
name  those  teachers  among  you,  who  are  guilty  of  making 
and  heading  parties  :  and  because  I  would  have  you,  by  our 
example,  not  to  value  them  above  what  I  have  said  of  teach- 
ers in  general,  in  this  epistle  :  so  that  none  of  you  ought  to  bo 
pufi'ed  up  for  one  against  another."  Doubtless,  there  were 
persons  at  Corinth  who,  taking  advantage  of  this  spirit  of  in- 
novation among  that  people,  set  Ihenisplves  up  also  for  lo.ich- 
ers  ;  and  endeavoured  to  draw  disciples  after  them.  Aiiti, 
perhaps,  some  even  of  these  were  more  valued  by  the  fickle 
multitude,  than  the  very  apostles,  by  whom  they  had  been 
brought  out  of  heathenish  darkness  into  the  marvellous  liglit 
of  tlie  Gospel.  I  have  already  supposed  it  possible  that  Dio- 
trephes  was  one  of  the  ring-leadiis  in  tlicse  schisms  at  Co- 
rinth.    See  on  chap.  i.  14. 

7.  For  icho  maketh  thee  to  differ)  It  is  likely  that  the  apos- 
tle is  here  addri'ssitig  himself  io  .-•oine  one  of  those  puffed  vp 
teachers,  who  was  glorying  in  his  gifts,  and  in  the  knowledge 
he  had  of  the  Gospel,  <tc.  As  if  he  had  said,  If  thou  h.ist  all 
that  knowledge  which  thou  professest  to  have,  didst  thou  not 
receive  it  from  myself,  or  some  other  of  my  fellotr-hclpers, 
who  first  preached  the"  Gospel  at  Corinth  ?  God  never  snoke 
to  thee,  to  make  thee  an  apostle.  Hast  thou  a  jiarticle  of  light 
that  tliou  hast  not  received  from  our  preaching  ?  Why  then 
dost  thou  glory,  boast,  and  exult,  as  if  God  had  first  spoken 
by  thee,  and  not  by  us  ? 

This  is  the  most  likely  meaning  of  this  verse  ;  and  a  mean- 
ing that  is  snifable  to  the  whole  of  the  context.  It  has  been 
applied  in  a  more  general  sense  by  religions  people  :  and  the 
doctrine  they  build  on  it,  is  true  in  itself  though  it  does  not 
appear  to  me  to  be  any  part  of  the  apostle's  meaning,  in  this 
pl.ice.  The  doctrine  1  refer  to  is  this  :  (.'od  is  the  foundation 
of  all  good  ;  no  man  possesses  any  good  but  what  he  lias  de- 
rived from  God.  If  any  man  possess  that  grace  which  saves 
him  from  scandalous  enormities,  let  him  consider  that  he  haB 
received  it  as  a  mere  free  gift  from  God's  mercy.  Let  him  not 
despise  his  neiglibour  who  Itas  it  not ;  there  was  a  time  when 
he  himself  did  not  possess  it ;  and  a  time  may  come  wlien  the 
man,  whom  he  now  oft'eets  to  despise,  and  on  wliose  conduct 
he  is  unmerciful  and  severe,  may  receive  it  ;  and  probably 
may  make  a  more  evangelical  use  of  it  than  he  is  now  doing. 
This  caution  is  necessary  to  many  religious  people,  who  ima- 
gine that  they  have  been  eternal  objects  of  God's  favour; 
and  that  others  have  been  eternal  objects  of  his  hate,  for  no 
re;L<!on  that  they  can  shmv  for  either  the  one  or  the  other.  He 
can  have  little  acquaintance  with  his  own  heart,  who  is  not 
aware  of  the  possibility  of  prirfe  lurking  under  the  exclama- 
tion, Why  me  !  when  comparing  his  own  gracious  state,  with 
the  unregenerate  state  of  another. 

8.  Kotc  ye]  Corinthians,  are/j//f  of  scculai  wisdom;  noto 
ye  are  rich,  both  in  wealth  and  spiritual  gifts,  chap.  xiv.  26. 

Ye  have  reigned  as  kings,  flourishing  in  the  enjoyment  of 
these  things,  in  all  tranquillity  and  honour;  without  any  vratO, 
of  us;  and  1  trotild  to  God  ye  did  reign,  in  deed,  and  not  in 
conceit  only,  that  tee  also,  poor,  persecuted,  and  despised 
npiisllcs,  might  reign  trith  yoH.— w'hitby. 

Though  this  paraphrase  appears  natural,  yet  I  am  of  opinion 

that  the  apostle  here  intends  a  strong  irony ;  and  one,  which, 

when   taken   in  conjunction  with  what  he  had  said  before, 

must  have  siiuig  them  to  the  heart   It  is  not  an  unusual  thine 

109 


"IVie  quieted  and  persecuted 

Kitigs  without  us :  and  I  would  to  God  ye  did  reign,  that  we 
also  might  reign  witli  you. 

9  For  I  thinlv  that  CJod  hath  set  forth  "  ust  the  apostles  last,  p  as 
it  were  appointed  to  death  :  lor  '^  we  are  made  a  '  spectacle 
unto  the  world,  and  to  angels,  and  to  men. 

10  '  We  are  '  fools  for  Clirist's  sake,  but  ye  are  wise  in  Christ ; 
"  we  are  weak,  but  ye  are  strong  ;  ye  are  honourable,  but,  we 
are  despised. 

11  V  Even  unto  this  present  hour  we  both  hunger,  and  thirst, 
and  ware  naked,  and  'are  bulTeled,  and  have  no  certain  dwell- 
in;a  place. 

12  5' And  labour,  working  with  our  own  hands:  ^  being  re- 
viled, we  bless;  being  persecuted,  we  suffer  it: 

oOr,  iislhnlasl  aposllcs,  M.-p  Psalin44  aa.  Roin8.36.  Cliap.I5.nfl,  31.  2C<,r.4. 
11.4:  5.9,-q  Heb,  lO.Si-r  Or.thsatre.— sChiii)  2.:i.— l.\cn  17. 18.  t  aj.'JI.  Chap.l. 
13  4k,&:;.  I4,a3.  IB.  SecaKinsaB.  II.— u  2Cor.  13.  9.— v  S  Coi-.4.  8.  &.II.83_-J7. 
Phil,4.1';,—w. lob  23.6.  Ron..8.35.—i  Acls  23.2.-y  .\as  18.3.&,  20.34.  1  Tliess.2.a. 
BThes3.J.9.   1  Tim.4.10. 

for  many  people  to  furget,  if  not  despise,  the  men  by  whom 
they  were  brought  to  the  knowledge  of  the  truth ;  and  take  up 
with  others,  to  whom,  in  the  things  of  God,  they  owe  nothing. 
Header,  is  this  Ihy  case  1 

9.  God  hath  sel forth  us  the  apostles  last]  This  whole  pas- 
sage is  well  e.vplained  by  Dr.  Whitby.  "  Here  the  apostle 
seems  to  allude  to  the  Roman  spectacles,  rrn  toip  Ocpiofxaxiov, 
Kilt  jiiivofiaxiai;  avSpo<povov,  that  of  the  Bestiarti  and  the  gladi- 
ators, where,  in  the  morning,  men  were  brought  upon  the 
theatres  to  fight  with  tuild  beasts  :  and  to  them  was  allowed 
armour  to  defend  themselves,  and  smite  the  beasts  that  assail- 
ed them:  but  in  the  meridian  or  noon-day  spectacles,  the 
gladiators  were  brought  forth  naked,  and  without  any  thing  to 
defend  themselves  from  the  sword  of  the  assailant;  and  he 
that  then  escaped  was  only  kept  for  slaughter  to  another  day, 
fio  that  these  men  might  be  well  called  tjrtdai'aTtot,  men  ap- 
pointed for  death ;  and  this  being  tlie  lust  appearance  on  the 
theatre,  for  that  day,  they  are  said  here  to  be  set  forth  cerxaroi, 
the  last.  Of  these  two  spectacles,  Sojeca  speaks  thus:  Epist. 
vii.  ''In  the  morning,  men  are  exposed  to  lions  and  bears; 
at  m,id-day,  to  their  spectaloi-s;  those  that  kill,  are  exposed 
to  one  another;  the  victor  is  detained  for  another  slaughter : 
the  conclusion  of  the  fight  is  death.  The  former  fighting, 
compared  to  this,  was  mercy;  now,  it  is  mere  butchery ;  they 
have  nothi!ig  to  cover  them,  their  whole  body  is  exposed  to 
every  blow;  and  every  stroke  produces  a  wound,  &c." 

Wc  are  made  a  spectacle]  'Ore  dearftm  tycvrfirijitv,  we  are 
exhibited  on  the  theatre  to  the  icorld:  we  are  lawful  booty  to 
/ill  mankind,  and  particularly  to  tlie  me7i  of  the  world;  who 
have  their  portion  in  this  life.  A 71  gels  are  astonished  at  our 
treatment;  and  so  are  the  more  considerate  part  of  vien. 
Who,  at  that  time,  would  have  coveted  the  apostolate  1 

10.  We  are  fools  for  Christ's  sake]  Here  he  still  carries  on 
the  allusion  to  tlic  public  spectacles  among  the  Romanr-  ; 
where  they  were  accustomed  to  hiss,  hoot,  mock,  and  vari- 
ously insult  the  poor  victims.  To  this,  Philo  alludes  in  his 
emljassy  to  Caius,  speaking  of  the  treatment  which  tlie  Jews 
received  at  Rome,  <li<nrep  j-uo  tv  dcarpro  K\i,)aaoavfiiTT6vTwv, 
KaTaji^)KMfiivov,  UfizTpa  xKtvai^Svrtiit'-  '"For,  as  i(^  exhibited 
ypon  a  theatre,  we  are  hissed,  most  outrageously  hooted,  and 
insulted  beyond  all  bounds."  Thus,  says  the  apostle,  we  are 
fools  on  Christ's  account;  we  walk  in  aconforniity  to  his  will, 
and  we  bear  his  cross:  and  did  we  walk  according  to  the 
course  of  tllis  world,  or  according  to  the  man-pleasiyig  con- 
duct of  some  among  you,  we  should  have  no  such  cross  to  bear. 

Vie  arc  wise  in  Christ]  f<urely  all  these  expressions  are 
meant  ironically :  tlie  apostles  were  neither /o,->;,s-,  nor  ir.ealc, 
nor  co?ilemptibte  ;  nor  were  {heCorinthians,  morally  speaking, 
loise,  and  strong,  and  honourable.  Change  the  persons,  and 
then  tlie  epithets  will  perfectly  apply. 

11.  We  both  hunger  and  thirst,  &c.]  Who  would  then  have 
been  an  apostle  of  Christ,  even  with  all  its  spiritual  honours 
and  glories,  who  had  not  a  soul  filled  with  love  both  to  God 
and  uian  1  and  the  fullest  conviction  of  the  reality  of  the  doc- 
trine he  preached,  and  of  that  spiritual  world  in  which  alone 
he  could  expect  restl    See  the  Introd.uclion,  sect.  vi. 

Have  no  certain  dteelling.]  We  are  mere  itinerant  preach- 
ers: and  when  we  set  out  in  the  moining,  know  not  where,  or 
whether  we  Bhall  or  not,  get  a  niglit's  lodging. 

12.  Working  with  our  own  hands]  They  were  obliged  to 
labour,  in  order  to  supply  themselves  with  tlie  necessaries  of 
life  while  preaching  the  Gospel  to  others.  This,  no  doubt,  was 
the  case  in  every  place  where  no  church  had  been  as  yet 
formed :  aftervyard,  the  people  of  God  supplied  their  minis- 
ters, according  to  their  jjower,  with  food  and  raiment. 

Being  reviled,  we  bless,  &c.]  Wliat  a  most  amiable  \Ac- 
ture  does  this  exhibit  of  the  power  of  the  grace  of  Christ ! 
Man  is  naturally  a  projirf  creature ;  and  his  pride  prompts 
him  always  ^o  avenge  himself  in  whatever  manner  he  can  ; 
and  repay  iijsult  with  insult.  It  is  only  the  grace  of  Christ 
that  can  make  a  man  patient  in  bearing  injuries,  and  to  ren- 
der blessing  for  cursing;  beneficence  for  malevolence,  «Stc. 
The  apostles  suffered  all  indignities  for  Christ's  sake ;  for  it 
was  on  /u's  account,  that  they  were  exposed  to  persecutions,  &c. 

13.  Being  defamed]  BXa<T4iniiviiefOi,  being  blasphemed.  I 
have  already  remarked  that  liXaaiprtuctv,  signifies  to  speak  in- 
rurioHsly,  and  may  have  reference  either  to  God  or  to  man. 
God  ia  blasphemed  when  his  attributes,  doctrines,  providence, 
^  grace,  are  trc£\tod  contemptuously  ;  or  any  thing  said  of 

110 


I.  CORINTHIANS. 


state  of  the  a-postlcS. 


13  Being  defamed,  we  entreat  :  *  we  are  made  as  the  filth  of 
the  earth,  and  are  the  otTscouring  of  all  things  unto  this  day. 

14  I  write  nut  these  things  to  shame  you,  but  b  as  my  beloved 
sons,  I  warn  you. 

15  For  though  ye  have  ten  thousand  instructers  in  Christ, 
yet  have  ye  not  many  fathers :  for  °  in  Christ  Jesus  I  have  be- 
gotten you  through  the  go.spel. 

IG  Wherefore  1  beseech  you,  ^be  ye  followers  of  me. 

17  For  this  cause  have  I  sent  unto  you  '  Timotheus,  'who  is 
my  beloved  son,  and  faithful  in  the  Lord  ;  who  shall  bring  you 
s  into  remembrance  of  my  ways  which  be  in  Christ,  as  I 
h  teach  every  where  '  in  every  church. 

18  kNow  some  are  pufiTfcd  up,  as  though  I  would  notcometo  you. 

I  Matt  6.44.    LukeC.3=.&2:j.34.    .Acts  7.60.     Rom.  12.14,  21).    1  Pet.2  2:j.to3.9.— 
»  Lam.  :3.45.—b  I  Thcss   2.11. -cAcl3l3.il.     Rom.  15.20.     Chap.  3.6.     Gal.  4.19. 
Fl.ilem.lO      James  1  13.— d  Chap  11  1.     Phil  3.17,1.    tThessl.6.     2  Thws  3  9.— 
'   ■  ~  "■    ■  "■      J.3.2.— f  1  Tim.1.2.  aTiui.1.2.— jCh.H. 


Him  that  is  contrary  to  his  holiness,  justice,  goodness,  or 
truth.  Man  is  blasphemed,  when  any  thing  injurious  is 
spoken  of  his  person,  character,  conduct,  &c.  Blaspheming 
against  men,  is  any  thing  by  which  they  are  injured  in  their 
persons,  characters,  or  property. 

We  are  made  as  the  filth  of  the  earth — the  off-scouring  of  all 
things]  The  Greek  word  which  we  render  filth,  is  TreptKadap- 
ftara,  a  purgation,  or  lustrative  sacrifice ;  that  which  we 
translate  off-scouring,  is  ircpixpripa,  a  redemption  sacrifice. 
To  understand  the  full  force  of  these  words,  as  applied  by  the 
apostle  in  this  place,  we  must  observe  that  he  alludes  to  cer- 
tain customs  among  the  heathens  ;  who,  in  the  time  of  somi' 
public  calamity,  chose  out  some  unhappy  men  of  the  most 
abject  and  despicable  character,  to  be  a  public  e.rpiatinn  for 
them;  these  they  maintained  a  whole  year  at  the  public  ex- 
pense; and  then  they  led  them  out,  crowned  with  flowers,  as 
was  customary  in  sacrifices :  and,  having  heaped  all  the 
curses  of  the  country  upon  their  heads,  and  whipped  them 
seven  times,  they  burned  them  alive,  and  afterward  their 
ashes  were  thrown  into  the  sea,  while  the  people  said  these 
words,  TTcpiiprina  rjuwv  ytvov  ;  be  thou  our  propitiation.  Some- 
times the  person  thus  chosen,  was  thrown  into  the  sea,  as  a 
.sacrifice  to  Neptune  ;  the  people  saying  the  words  as  before. 
Hence  Origen  says  that  our  Lord,  in  giving  up  himself  as  a 
propitiation  for  our  sins,  was  much  more  than  his  apostles; 
ircpixaBap^iaTa  tov  koujxov,  TravTUv  weptxprjpa,  the  htstration  of 
the  world,  and  the  peculiar  sacrifice  for  all  men.  The  apos- 
tle, therefore,  means  that  he  and  his  fellows  were  treated  like 
those  wretched  beings  who  were  judged  to  be  fit  for  nothii>g, 
but  to  be  expiatory  victims  to  the  infernal  gods,  for  the  safety 
and  redemption  of  others.  Our  words,  filth  and  off-scouring, 
convey  no  legitimate  sense  of  the  original.  See  several  use- 
ful remarks  upon  these  terms,  in  Pearce,  Whitby,  and  Park- 
li  u  rst. 

14.  I  write  not  these  things  to  shame  you]  It  is  not  by  way 
ol  finding  fault  with  you,  for  not  providing  me  with  the  ne- 
cessaries of  life,  that  I  write  thus:  but  1  do  it  to  warn  you  to 
act  differently  for  the  time  to  come  ;  and  he  not  so  ready  In  be 
drawn  aside  by  every  pretender  to  apostleship,  to  the  neglect 
of  those,  to  whom,  under  God,  you  owe  your  salvation. 

15.  Par  though  ye  have  ten  thousand  iiistructcrs]  Mvpiovf 
7rai6ay<jyuvs,  myriads  of  leaders,  that  is,  an  indefinite  multi- 
tude ;  for  so  the  word  is  often  used.  The  TratSayroyog,  from 
which  we  have  our  word  pmdagoguc,  which  we  improperly 
apply  to  a  schoolmaster,  was  among  the  Greeks,  the  pei-son  or 
servant  who  attended  a  child,  had  the  general  care  of  him, 
and  who  led  him  to  school  for  the  purpose  of  being  instructed 
by  the  iiiaaKit\us,  or  teacher.  It  seems  there  were  many  at 
Corinth  who  ofl'ered  their  services  to  instruct  tliis  people,  and 
who  were  not  well  aflTected  towards  the  apostle. 

Not  'many  fathers]  Many  offer  to  instruct  you,  who  have 
no  parental  feeling  for  you;  and  how  can  they  1  you  are  not 
their  spiritual  children:  you  stand  in  this  relation  tow^alone: 
for  in  Christ  Jesus,  by  the  power  and  unction  of  his  Spirit, 
J  have  begotten  you,  1  was  the  means  of  bringing  you  into  ii 
state  of  Salvation,  so  that  you  have  been  born  again;  ye  are 
my  children  alone  in  the  Gospel.  Schoeltgen  produces  a  good 
illustration  of  this  from  Shemoth  Rahha,  sect.  46.  fol.  140. 
"A  girl  who  had  lost  her  parents,  was  educated  by  a  guardian 
who  was  a  good  and  faithful  man,  and  took  great  care  of  her: 
when  she  was  grown  up,  he  purposed  to  bestow  her  in  mar- 
riage: the  scribe  came,  and  beginning  to  write  the  contract, 
said.  What  is  thy  name?  The  maid  answered,  N.  The  scribe 
proceeded.  What  is  the  name  of  thy  father'?  The  maid  was 
silent.  Her  guardian  said.  Why  art  thou  silenf?  The  maid 
replied,  Because  I  know  no  other  father  but  thee.  For  he  who 
educates  a  child  well,  is  more  properly  the  father,  than  he  who 
begot  it."  This  is  the  same  kind  of'sontiment  which  I  have 
already  quoted  from  Tefence,  Rom.  xvi.  13. 
Naturd  tu  illi pater  es ;  consiliis  ego. 

Adelph.  Act.  i.  scene  2.  verse  47. 
Thou  art  his  father  by  nature ;  I,  by  instruction. 

16.  Vnerefore,  I  beseech  you,  be  ye  fotloicers  of  me]  It 
should  ratheV  be  translated.  Be  ye  iniita'toi-s  of  me;  innrjrai, 
from  whitth  we  have  our  word  mimic;  which,  though  now 
used  only  in  a  bad  or  ludicrous  sense,  simply  signifies  an 
imifntor  of  another  person,  whether  in  speech,  manner,  habit. 
or  othei-wise.  As  children  should  imitate  their  parents  in 
preference  to  all  others  :  he  calls  on  tjiem  to  imitate  him,  <ui 


Account  of  the 


CHAPTER  V. 


iiiccxl  uoUn  pcnon. 


19  •  But  I  wil!  come  to  you  shortly,  ""  if  tlie  Ivn  <1  will,  ami 
•will  know,  not  the  speech  of  them  which  are  puflVU  up,  but 
the  power. 

1  Acts  19.21.  Ch.lo.5.  2Cor.l.l5,a3.-m  Acts  18.21.  R«m.l5.3S.  H'b.«.3. 


he  claims  Ihem  for  his  children.  He  lived  for  God  and  eter- 
nity, seeking  not  his  own  glory,  emolument,  or  e;ise:  those 
sowers  of  sedition  among  them  were  actuated  by  ditlcreni  mo- 
tives. Here,  then,  the  apostle  compares  himself  with  them  ; 
follow  and  imitate  me,  as  I  follow  and  imitate  Christ;  do  not 
Imitate  them  who,  from  their  worldly  pursuits,  show  tliom- 
Heives  to  be  actuated  witii  a  worldly  spirit. 

17.  For  this  cause]  That  you  imitate  me,  and  know  in  what 
this  consists. 

I  sent  unto  you  Timothtus]  The  same  person  to  wliom  he 
wrote  the  two  epistles  that  arc  stitl  extant  under  his  niime; 
and  whom  lie  calls  here  his  beloved  son,  one  of  his  mo.^t  inti- 
mate discip'es:  and  whom  he  had  been  the  means  of  iring- 
ing  to  God  tiirongli  Christ. 

My  ways  trhir/t  he  in  Christ]  This  pei-sou  will  also  inform 
you  the  manner  in  which  I  regulate  all  the  churches;  and 
show  to  you  that  what  I  require  of  you,  is  no  other  than  what  I 
require  of  all  tlie  churches  of  Christ  which  I  have  formed  ; 
as  I  follow  the  same  plan  of  disciiiline  in  every  place.  See 
the  Inlrorluction,  sect.  iii. 

IS.  Some  ore  puffed  up]  Some  of  your  teachers  act  with 
great  hauglitine.-js,  imagining  themselves  to  be  safe,  because 
they  KU)ppose  that  i  shall  not  revisit  Corinth. 

19.  Hut  I  will  come  to  you  shortly]  God  being  my  helper, 
1  fully  purpose  to  visit  you :  and  then  I  shall  put  tjiese  proud 
inrn  lo  the  proof,  not  of  i\\c\r  speech,  eloquence,  or  pretensions 
to  great  knowledge  and  intluence,  but  of  their  poirer,  the  au- 
thority they  profess  to  have  from  God,  and  the  evidences  of 
that  autliority  in  the  works  they  have  performed.  Sec  the 
Intrmluction,  sect.  xi. 

yt).  f\)r  the  kingdom  of  God]  The  religion  of  the  Ixird  Je- 
sus is  not  in  %pnrd,  in  human  eloquence,  excellence  of  speech, 
or  even  iit  doctrines  ;  but  in  power,  ci>  Soi'Ujjtt,  in  the  mighty 
energy  of  the  Holy  Spirit;  enlightening,  quickening,  convert- 
ing, and  sanctifying  believers  :  and  all  his  genuine  apostles 
are  enabled,  on  all  necessary  occasions,  to  demonstrate  the 
truth  of  their  calling  by  7niracles  ;  for  this  the  original  word 
often  means. 

21.  Shall  I  come  vnto  you  with  a  rod,  or  in  love]  Here  he 
alludes  to  the  case  of  the  teacher  and  father,  mentioned  ver. 
15.  Shall  I  come  to  you  with  the  authority  of  a  teacher,  and 
tise  tlie  rod  of  discipline  ?  or  shall  I  come  in  the  tender- 
ness of  a  father,  and  entreat  you  to  do  what  I  have  autho- 
rity to  enforce!  .\mong  the  Jews,  those  who  did  not  amend 
nflrr  being  faithfully  admonished,  were  zrhipped,  either  pub- 
licly or  privately,  in  the  synagogue.  If  on  this,  they  did  not 
amend,  they  were  liable  lo  be  stoned.  We  see  from  the  case 
of  Ananias  and  Sapphira,  Elymas  the  sorcerer,  Hymenffus 
and  Alexander,  &c.  that  the  apostles  had  sometimes  the  pow- 
er to  inflict  the  most  awful  punishments  on  transgressors. 
Tlie  Corinthians  must  have  known  this,  andcon.sequently  have 
dreaded  a  visit  from  him  in  his  apostolical  authority.  That 
there  were  many  irregularities  in  this  church,  which  requir- 
ed both  the  presence  and  authority  of  the  ajjostle,  we  shall  see 
in  the  subsequent  chapters. 

1.  In  the  preceding  chapter  we  find  the  ministers  of  God 
compared  to  stewards,  oI^  whom  the  strictest  ,/Ide/i(_v  is  re- 
quired. (1.)  Fidelity  to  God,  in  publishing  liis  truth  with 
:.eal,  defending  it  with  courage,  and  recommending  it  with 
jirudence.  (2.)  Fidelity  to  CHia,>-T,  whose  representiitives 
they  are,  in  lionestly  and  fully  recommending  his  grace  and 
saUation,   on  the  ground  of   his   passion  and  death;   and 


20  For  "  the  kingdom  of  God  is  not  in  word,  but  iu  power. 

21  What  will  yol  "shall  I  come  unto  ymi  with  a  rod,  or  in 
love,  and  in  the  spirit  of  mecknes.'j  1 

Jame»4.l3  — nCh.a.4.   1  Tlitsa.l.S.— o  2  Cor.lO'i  t  IXW. 


prencliing  his  viarims  in  oil  their /orce  and  purity.  (3.)  Fi- 
delity to  the  CufiiCH,  in  taking  heed  to  keep  up  a  gf.dly  disci- 
pline, admitting  none  into  it  but  those  who  have  abandoned 
iheir  sins  ;  and  permitting  none  to  continue  in  if,  that  do  not 
continue  to  adorn  the  doctrine  of  God  their  Saviour.  (4.)  >V- 
dnlity  lo  their  own  MiNiSTiiY,  walking  so  as  to  bring  no  blame 
on  the  Gospel;  avoiding  the  extremes  of  indolent  tenderness 
on  one  hand,  and  agisters  severity  on  the  other.  Considering 
the  liock,  not  as  their  ttoc.V.,  but  the  flock  of  Je.>-'U3  Christ ; 
watching,  ruling,  and  feeding  it  according  to  tlieorder  of  their 
Divine  Master. 

2.  A  minister  of  God  should  act  with  grcnt  caution  :  every 
man,  ))ro|)crly  spi^aking.  is  placed  between  the  secret  judg- 
ment of  God,  and  llie  public  censure  of  men.  ffe  should  do 
nothing  nishly,  that  he  may  not  j« 9.'///  incur  the  censure  of 
men  ;  and  he  should  do  nothing  but  in  the  loving  fear  of  God, 
that  he  may  not  incur  the  cpiisure  of  liis  Maker.  The  man 
who  scarcely  ever  allows  himself  to  be  wrong,  is  one  of 
whom  it  may  be  safely  said,  he  is  scUhwii  rig-ht.  h  isi)o.ssibl« 
for  a  man  to  mistake  his  own  will  for  the  will  of  Gotl ;  and 
his  own  obstinacy,  for  inllexibleadherence  to  his  duty.  With 
such  persons,  it  is  dangerous  to  lia\e  any  commerce.  Read- 
er, pray  to  G<nl  to  save  thee  from  an  inflated  mind. 

3.  Zeal  for  God's  truth  is  essentially  necessary  for  every 
minister;  and  prudence  is  not  le.ss  so.  They  should  be  wise- 
ly temiiertd  together ;  but  this  is  not  always  the  case.  Zeal, 
without  prudence,  is  like  a  flambeau  iu  the  hands  of  a  blind 
man  :  it  may  enlighten  and  jcarm,  but  it  may  also  destroy 
the  spiritual  building.  Human  prudence  should  be  avoided 
as  well  as  intemperate  zeal :  this  kind  of  prudence  consists 
in  a  man's  being  careful  not  to  bring  liiiiiself  into  trouble ; 
and  not  to  hazard  his  rejiuiation,  credit,  interest,  or  fortune, 
in  the  performance  of  his  duty.  Frringclicul  iclsdom  con- 
sists in  our  sutfering  and  losing  all  tilings,  rather  than  he 
wanting  in  the  discharge  of  our  obligation.^. 

4.  From  St.  Paul's  account  of  him.self,  we  find  him  often 
sutfering  tlio  severest  hardsliips  in  the  prosecution  of  his  du- 
ty. He  had  for  his  patrimony,  hunger,  thirst,  nakedness, 
stripes,  &c.  and  wandered  about  testifying  tlie  Gospel  of  tlie 
grace  of  God,  wilhout  even  a  cottage  that  he. could  claim  ns 
his  own.  Let  those  who  dwell  in  their  elegant  houses,  who 
profess  to  be  apostolic  in  their  order,  and  evangelical  in  their 
doctrines,  think  of  this.  In  their  slate  of  affluence  they  should 
have  extraordinary  degrees  of  zeal,  humility,  meekness,  and 
charity,  to  recommend  Ihcin  to  our  notice  as  apostolical  men. 
If  God,  in  the  course  of  his  Providence,  has  saved  them 
from  an  apostle's  hardships,  let  them  devote  their  lives  to 
the  srrvice  of  that  church  in  which  they  have  their  emolu- 
ments;  and  labour  incessantly  to  build  it  up  on  its  most  holy 
faith.  Let  them  not  be  masters  to  govern  with  rigour  and 
imperiousness  ;  but  tender  _/Vi7/icrs,  who  feel  every  member 
In  the  church  as  their  own  child,  and  labour  to  feed  the  hea- 
venly family  with  the  mysteries  of  God,  of  which  they  are 
stewards. 

5.  And  while  the  people  require  much  of  their  spiritual 
pastors,  these  )>astors  have  equal  right  to  require  much  of 
their  people.  The  obligation  is  not  all  one  side  ;  those  who 
watch  for  our  souls  have  a  right  not  only  to  their  own  sup- 
port, but  to  our  reverence  and  confidence.  Those  who  despise 
their  ecclesiastical  rulers,  will  soon  despise  the  church  of 
Christ  itself,  neglect  its  ordinances,  lose  sight  of  its  doctrines, 
and  at  last  neglect  their  own  salvation. 


CHAPTER  V. 


Account  of  the  ivcealHOus  person,  or  of  him  who  had  married  his  father's  leife,  1.  The  apostle  reproves  the  Corinthians 
for  their  carelessness  in  this  matter  ;  and  orders  them  to  excommunicate  the  transgressor,  2 — ,5.  'J'hei/  are  reprehended 
for  their  glorying,  while  such  scandals  were  amorig  them,  6.  Thru  must  purge  out  the  old  Icaren.  that  they  may  pro- 
perly cclelirute  the  Christian  Pa.tsover,  7—9.  T/iey  must  not  associate  with  any  who,  professing  the  Christian  religion, 
was  guilty  of  any  scandalous  vice;  and  must  put  atoayfrom  them  every  evil  per.fon,  10—13.  fA.  M.  4060.  A.  6.  56. 
A.  U.  C.  S09.     An.  Imp.  Neronis  C«s.  3.] 


IT  is  reported  commonly  that  there  is  fornication  among  you, 
and  such  lornication  as  is  not  so  much  as  '  named  among 
the  Gentiles,  ^  that  one  should  have  his  "  father's  wife. 

a  Ki)li.r..3-1)  l.tv.lSS.   Deut  22. ?0.& 27.30. 


NOTES. — Vei-se  I.  There  is  fornication  among  you]  The 
word  vopfcta,  which  we  translate /o/nica/'o»  in  this  place, 
must  be  understood  in  its  utmost  latitude  of  meaning,  as  im- 
plying all  kinds  of  impurity  ;  for,  that  the  Corinthians  were 
notoriously  guilty  of  every  species  of  irregularity  and  debauch, 
we  have  already  seen  :  iind  it  is  not  likely  that,  in  speaking 
on  this  subject,  in  reference  to  a  people  so  very  notorious,  he 
woftld  refer  to  one  only  species  of  impurity,  and  that  not  the 
most  flagitious. 

That  one  should  have  his  father's  wife]  Commentators  and 
critics  have  found  great  difficulties  in  this  statement.  One 
part  of  the  case  is  sufficiently  clear,  that  a  man  who  professed 
Christianity,  had  illegal  connexions  with  his  father's  wife  : 
but,  the  principal  question  is,  was  his  father  alive  or  dead! 
Most  think  that  the  father  was  alire,  and  imagine  that  to  this 
fce  apostle  refei-s,  2  C\>r.  vii.  12  where,  speaking  of  ilie  per- 


2  <t  And  ye  are  puffed  up,  and  have  not  rather  '  mourned, 
that  he  that  hath  done  this  deed  might  be  taken  away  from 
among  yon. 

c  aCor.T.li-il  Ch.4.1S.-«  2  Cor,T.7,  10. 


son  who  did  the  wrong,  he  introduces  also  him  who  had  auf- 
' fered  the  wrong;  which    must  mean   tlie  father;  and  the 
;  father  then  alive.    After  all  that  has  been  said  on  this  sub- 
ject, I  think  it  most  natural  to  conclude  that  the  person  in 
question   had  married  the  wife  of  his  deceased  father;  not 
I  his  own  mother,  but  step-mother,  then  a  icidow. 
I      This  was  a  crime  which  the  text  says,  was  not  so  much  aa 
I  named  among  the    Geritiles :  the  apostle  must  only  mean 
j  that  it  was  not  accredited  by  them  ;  for  it  certainly  did  often 
1  occur;  butby  their  best  writers  who  notice  it,  it  was  branded  a« 
I  superlatively  infamous.     Cicero  styles  it,  scelus  incredibile  et 
inaudilum  ;  an  incredibleand  unlieard  of  wickedness  ;  but  it 
was  heard  of  and  practised :  and  there  are  several  stories  of 
,  this  kind  in  heathen  authors;  but  they  reprobate,  nolcom- 
I  mend  it.    The  word  ovofia'^erat,  named,  is  wanting  in  almost 
I  every  M.^  and  version  of  importance,  and  ccriaitjlr  makes 
111 


Gkriilians  muH  not  cusociate 


I.  CORINTHIANS. 


■with  corrupt  professors. 


3  f  For  I  verily,  as  nbseiit  in  body,  but  present  in  spirit,  have 
*  judged  already,  as  Ihougli  I  were  present,  concerning  him 
that  hath  so  done  this  deed  ; 

4  In  the  name  of  our  Lord  Jesus  Christ,  wlien  ye  are  gather- 
ed tocether,  and  iny  spirit,  h  with  tlio  power  of  our  Lord  Je- 
sus Chriet, 

5  '  To  deliver  such  an  one  unto  k  Satan  for  the  destruction  of 
the  flesh,  that  the  spirit  may  beaaved  in  the  day  of  the  Lord 
Jesus. 

6  '  Your  glorying  is  not  good.  Know  ye  not  that ""  a  little  lea- 
ven leaveneth  the  whole  Tump  1 

7  Purge  out  therefore  the  old  leaven,  that  ye  may  be  a  new 
Jump,  as  ye  arc  unleavened.  For  even  "  Christ  our  "passover 
P  is  sacrificed  for  us  : 

8  Therefore  9  lot  us  keep  '  the  feast,  ^  not  with  old  leaven, 

r  Col.2.5.— E  Or,  detcrnune.l.— h  Mutt.  16,  IS. Si  18. 18.  Jn. 20.33.2  Cor, 2.  I0.&  ;3.3- 
10.— iJolr^fi.  Ps.in9,fi.  1  Tini.l.2n.— It  AclsaS.lS.-l  Ver.2,  Cli.3.ai.&4.in.  .Is.4. 
in.— mCh.  15.33.  Gil  S.9.  STim.a.  17.— n  1».53.7.  .In. 1.29.  Ch.l53.  IPel.l.lO.  Rev. 
4.3,  la.-Q  .!n.l9. 14.— p  Or,.13aluin,— qL;x.l2.15.fcl3.C— rOr,  holiday.— .1  Den.  16. 


no  part  of  the  text.  The  words  should  be  read,  and  suck/or- 
nicalion  as  is  not  amongst  the  Gentiles — i.e.  not  allowed. 
Some  think  that  this  woman  might  have  been  a  proselyte  to 
the  Jewish  religion  from  heathenism ;  and  the  Rabbins  taught 
that  proselytism  annulled  all  former  relationship,  and  that  a 
woman  was  at  liljertv,  in  such  a  case,  to  depart  from  an  unbe- 
lieving husband,  and  to  marry  even  with  a  believing  son — i.  e. 
of  her  luisband  by  some  former  wife. 

2.  Ye  are  puffed  up]  Ye  are  full  of  strife  and  contention, 
relative  to  your  parties  and  favourite  teachers;  and  neglect 
the  discipline  of  tlie  church.  Had  you  considered  the  great- 
ness of  tliis  crime,  ye  would  have  rather  mourned,  and  liave 
put  away  this  fl.igrant  transgressor  from  among  you. 

Taken  ait^ay  from  among  you]  '\va  e^apOr]  ck  ncaov  Vjjtij)v. 
This  is  supposed  by  some  to  refer  to  the  punishment  of 
death;  by  others  to  excommunication.  The  Christian  church 
>va9,  at  this  time,  too  young  to  have  ihose  forms  of  excominn- 
pinalion  which  were  practised  in  succeeding  centuries. 
Probably  nomoreis  meanttimn  a  si  mplerfjso!r?n'H^  of  tlie  per- 
son, accompanied  witli  tlie  refusal  to  admit  liim  to  tlie  sacred 
ordinances;  or  to  have  any  intercourse  orconnexion  with  him. 

3.  Ahsent  in  body,  but  present  in  spirit]  Perhaps  St.  Paul 
yefers  to  the  gift  of  the  discernment  of  spirits,  which  it  is  very 
^ikely  the  apostles  in  general  possessed  on  extraordinary  occa- 
sions. He  had  already  seen  this  matter  so  clearly,  that  he 
had  detPiTnined  on  that  sort  of  punishment  which  should  be 
inflicted  for  this  crime. 

4  In  the  name  of  ovr  Lord  Jestis.]  Who  is  the  Head  of 
the  church ;  and  uiidcr  whose  authority  every  act  is  to  beper- 
Ibrnied. 

A  nd  my  spirit]  My  apostolical  authority  derived  from  Him ; 
trith  the  power,  aw  Swuitci,  with  the  miraculous  energy  ojf 
the  Lord  Jesus,  which  is  to  inflict  the  punishment  that  you 
pronounce  : — 

"i.  To  deliver  such  an  one  u?ito  Satan]  There  is  no  evidence 
that  delivering  to  Satan  was  any  _/b?"?n  of  excommunication 
known  either  among  the  Jews  or  the  Christians.  Lightfoot, 
Selden,  and  Schoetlgen,  who  have  searched  all  the  Jewish 
records,  have  found  notliing  that  answers  to  this  :  it  was  a 
species  of  punishment  administered  in  e.ttraordinary  cases, 
in  wliich  the  body  and  the  mind  of  an  incorrigible  transgres- 
sor were  delivered  by  tlie  authority  of  God,  into  the  power  of 
Satan,  to  he  tortured  with  diseases  and  terrore,  as  a  warning 
to  all :  but,  while  the  body  and  mind  were  tlius  tormented, 
the  immortal  spirit  was  under  the  influence  of  the  Divine 
mercy  ;  and  the  affliction,  in  all  probability,  was  in  general 
only  for  a  season ;  thougli  sometimes  it  was  evidently  unto 
death,  as  the  destruction  of  the  flesh  seems  to  imply.  But 
the  soul  found  mercy  at  tVie  hand  of  God  :  for,  such  a  most 
extraordinary  interference  of  God's  power  and  justice,  and  of 
Satan's  influence,  could  not  fail  to  bring  the  person  to  a  stale 
of  the  deepest  humiliation  and  contrition:  and  thus,  while 
the  flesh  was  destroyed,  the  spirit  jcas  saved  in  tlie  day  of 
the  Lord  Jesus.  No  such  power  as  this  now  remains  in  the 
church  of  God ;  none  such  sliould  be  assumed,  the  preten- 
sions to  it  are  as  tricked  as  they  arc  vain.  It  was  the  same 
power  by  which  Ananias  and  Sapphira  were  struck  dead  ; 
and  Elymas,  the  sorcerer,  struck  blind.  Apostles,  alone, 
were  entrusted  with  it. 

6.  Your  glorying  is  not  good]  You  are  triumpliing  in  your 
superior  knowledge,  and  busily  employed  in  setting  up  and 
supporting  your  respective  teachers,  while  the  church  is  left 
under  the  most  scandalous  corruptions  ;  corruptions  which 
threaten  its  very  existence,  if  not  purged  away. 

Knoir  ye  not]  With  all  your  boas-ted  wisdom,  do  you  not 
know  and  acknowledge  the  truth  of  a  common  maxim,  a  little 
learen  leaveneth  the  whole  lump7  Jf  this  leaven,  the  inces- 
tuous person,  be  permit,ted  to  remain  among  you  ;  if  his  con- 
duct be  not  exposed  by  the  most  formidable  censures,  the 
flood-gates  of  impurity  will  be  opened  on  the  church,  and  the 
whole  state  of  Chrisiianiiy  ruined  in  Corinth. 

7.  Purge  out  therefore  the  old  leaven]  As  it  is  the  custom 
of  the  Jews,  previously  to  the  pass-over,  to  search  their  hou- 
ses, in  the  most  diligent  manner,  for  the  old  leaven,  and  throw 
«t  out,  sweeping  every  part  clean  ;  so  act  with  this  incestuous 
pei-son.  I  have  alre-.jy  shown  with  what  care  the  Jews 
purged  their  houses  from  all  leaven,  previously  to  tiie  pass- 
iper.    See  the  note  on  Fxod.  xii.  8—19.  and  on  thelerra  pcss- 

112 


neither  '  with  the  Jcaven  of  malice  and  wickedness  ;  butwitii 
the  unleavened  bread  of  sincerity  and  truth. 

9  I  wrote  unto  you  in  an  epistle  "  not  to  company  with  forni- 
cators : 

10  V  Yet  not  altogether  with  the  fornicators  «•  of  tills  world 
or  with  the  covetous,  or  extortioners,  or  with  idolaters  ;  for 
then  must  ye  needs  go  "  out  of  the  world. 

U  But  now  I  have  written  unto  you  not  to  keep  company, 
''  if  any  man  that  is  called  a  brother  be  a  fornicator,  or  covet- 
ous, or  an  idolater,  or  a  raller,  or  a  drunkard,  or  an  extortion- 
er ;  with  such  a  one,  '  no  not  to  eat. 

12  For  what  have  I  to  do  to  judge  » them  also  that  are  without  1 
do  not  ye  judge  b  them  that  are  within  1 

13  But  them  that  are  without  God  judgeth.  Therefore  '  put 
away  from  among  yourselves  that  wicked  person. 

3— tMatt.IG.6,  12.  .Mk.8.15.  Llc.l2  !.— u  See  Ver.a,  7.  2Cor6.14.  Eph  5  11 
aThe33.3.14.— V  Ch.l0.27.-w  Cli.!.?/.- x  .John  17.1S.  lJohn5.19.-y  Mull  IB  \7 
Itom. 16.17.  2T'ies3  3.6,  14.  2.1.>l,n  ll'.-i  Oil.a.  l;>.-«Miirl<  4, 11.  Col.4  5.  1  Thm. 
4.12.  1  Tini.3.7.— bCh.H.  1,2,  3,  4— c  Dcu.l3.5.&  17.7.&21.21.&  28.21,3;,  24. 

over,  and  Christ  as  represented  by  this  ancient  Jewish  sacri- 
fice, see  on  Exod.  xii  27.  and  my  Discourse  on  the  Nature 
and  Design  of  the  Eucharist. 

8.  Therefore  let  us  keep  the  feast]  It  is  very  likely  that 
the  time  of  tlie  pass-over  was  now  approaching ;  when  the 
church  of  Christ  would  be  called  to  extraordinary  acts  of  de- 
votion, in  commemorating  the  passion,  death,  and  resurrec- 
tion of  Christ ;  and  of  this  circumstance  the  apostle  take.<> 
advantage,  in  his  exhortation  to  the  Corinthians.  See  the  In- 
troduction, sec.  xii. 

Not  vyitlmild  leaven]  Under  the  Christian  dispensation,  we 
must  be  saved,  equally  from  Judaism,  Heathenism,  and  from 
sin  of  every  kind;  m.alicea.nA  tcickedness  mwslhe  destroyed: 
and  .sincerity  and  truth,  inward  purity  and  outward  holines.', 
take  their  place. 

The  apostle  refers  here  not  more  to  wicked  principles,  than 
to  wicked  Tnen  :  let  us  keep  the  feast,  notwitli  the  old  leaven, 
tlie  impure  principles  which  actuated  you  while  in  your  hea- 
then state  ;  neither  with  the  leaven  of  malice  and  wickedness, 
KaKiai  Kixi  frorrjfjias,  wickedness,  i-adical  depravity,  producing 
unrighteousness  in  the  life;  nor  with  the  persons  who  are 
thus  influenced,  and  thus  act;  but  with  the  unleavened 
bread,  a\\'  cv  ai^viion,  but  with  upright  and  godly  men,  who 
have  sincerity,  ctXtKptveta,  guch  purity  of  affections  and  con- 
duct that  even  the  light  of  God,  shining  upon  them,  discovers 
no  flaw  ;  and  truth,  who  have  received  the  testimony  of  God, 
and  who  are  inwardly  as  well  as  outwardly,  what  they  pro- 
fess to  be. 

The  word  jroi/tjpiag,  which  we  translate  wickedness,  is  so 
very  like  to  Tropveiag,  fornication,  that  some  very  ancient 
MSSi.  have  the  latter  reading  instead  of  the  former;  which, 
indeed,  seems  most  natural  in  this  place;  as  KaKtnf,  which 
we  translate  malice,  includes  every  tiling  that  is  implied  in 
irovripiai,  wickedness ;  whereas,  Tropcriaf,  as  being  tlie  sub- 
ject in  question,  see  ver.  1.  would  come  more  pointedly  in 
here.  Not  with  tcickedncss  and  fornication,  or  rather  not 
with  tricked  men  and  fornicators :  but  I  do  not  contend  for 
this  reading. 

9.  I tcrote  unto  you  in  an  epistle]  The  wisest,  and  best 
skilled  in  Biblical  criticism,  agree  that  the  apostle  does  not 
refer  to  any  other  epistle  than  this  ;  and  that  he  speaks  hero 
of  some  general  directions  which  he  had  given  in  the  forego- 
ing part  of  it;  but  which  ho  had  now,  in  some  measure, 
changed  and  greatly  strengthened,  as  we  see  from  ver. 
11.  The  words  cypaxpa  cv  ri;  'Eiri^oXr],  maybe  translated,  I 
HAD  teritten  to  you  in  this  epistle;  for  there  are  many  in- 
stances in  the  New  Testament,  where  the  aorist,  which  is 
here  used,  and  which  is  a  sort  of  indefinite  tense,  is  used  for 
the  perfect,  and  the  plusquam  perfect.  Dr.  Whitby  produces 
several  proofs  of  this,  and  contends  that  the  conclusion  drawn 
by  some,  viz.  that  it  refers  to  some  epistle  that  is  lost,  is  not 
legitimately  drawn  from  any  premises  which  either  this  text 
or  antiquity  aflTords.  The  principal  evidence  against  this  is 
2  Cor.  vii.  8.  where  iv  rri  E-mroXri,  the  same  words  as  above, 
appear  to  refer  to  this/lr.s/  epistle.  Possibly  the  apostle  may 
refer  to  an  epistle  which  he  had  written  though  not  sent;  for, 
on  receiving  farther  information  from  S'tephanus,  Fortunatxi.\; 
and  Achaicus,  relative  to  the  state  of  the  Corinthian  church, 
he  suppressed  that,  and  wrote  this,  in  which  he  considers  the 
subject  much  more  at  large.     See  Dr.  Lightfoot. 

Not  to  company  with  fornicators]  Witli  whicli,  as  wo  have 
already  seen,  Corinth  abounded.  It  was  not  only  the  ^;'((?!d 
sin,  but  staple  of  the  place. 

10.  For  then  ye  must  needs  go  out  of  the  world]  What  an 
awful  picture  of  the  general  corruption  of  manners  dors  this 
exhibit!  Tlie  Christians  at  Corinth  could  not  transact  the 
ordinary  aflTairs  of  life  with  any  others  than  with  fornicators, 
covetous  persons,  extortioners,  rallers,  dninkards,  and  idola- 
ters, because  there  were  none  othei-s  in  the  place  !  How  neces- 
sary was  Christianity  in  that  city  ! 

ri.  But  now  I  have  written]  I  notonly  write  this,  but  I  add 
more,  that  if  any  one  who  is  called  n  brother,  i.  e.  professes 
the  Christian  religion,  be  ?i  fornicator,  covetous,  idolater,  rol- 
ler, drunkard,  or  extortioner  ;  not  even  to  eat  with  such; 
have  no  communion  with  such  an  one,  in  things  either  sacrfd 
or  civil.  You  may  transact  your  worldly  concerns  with  a  per- 
son that  knows  not  God,  and  makes  no  profession  of  Christi- 
anity, '"'wteyer  his  moral  character  may  be ;  but  ye  must 


Ckru'(t:ans  mttst  not  go 


not  even  thus  far  acknowledge  a  man  profta^fin^  Christiani- 
ty, who  is  scandalous  inhis  conduct.  I,et  him  have  tliis  extra 
•iiRrk  of  vour  abhorrence  of  all  sin  ;  and  let  the  world  see 
that  the  church  of  God  does  not  tolerate  iniquity. 

12.  For,  tehal  have  tto  do  to  judge  them  al.'io  that  are  tfiith- 
ont]  The  term  Without,  to"{  tjt,.,  siinifles  those  who  were 
not  members  of  the  church,  and  in  this  sense  its  correspon- 
dent term  D^J'iyinn  hachilsonim,  those  that  are  without  is 
generally  understood  in  the  Jewish  writers,  where  it  fre- 
miently  occurs.  The  word  xat,  aho.  which  greatly  disturbs 
the  sense  here,  is  wanting  in  ABf'FG,  and  several  others 
with  the  Si/riae,  Coptir,  Slavonic,  Vulente,  and  the  Ttnia  :  to- 
gether with  several  of  the  Fathers.  The  sentence,  I  think 
with  the  omission  of  «•«,,  alio,  should  stand  ihus:  Does  it  he- 
longtomi:  to  pass  sentenceon  those  trhich  are  icithout,  which 
are  7iot  niembersof  the  church  ?  By  no  means,  Omxi.')  Pass 
ye  sentence  on  them  which  are  within,  which  are  members  of 
the  church— 77!0.?e  rrhich  are  without,  which  are  not  mem- 
bers of  the  church,  God  tci/l  pa-vs  .-sentence  on,  in  that  way  in 
which  he  generally  deals  with  the  heathen  world— But  r>ut 
ye  away  the  enl  from  among  yoiirselves.  This  is  most  evi- 
dently the  apostle's  meaning,  and  renders  all  commenU  un- 
necessary. In  the  last  clause  there  appears  to  be  ;ui  allusion 
to  Deut.  xvii.  7.  where  the  like  directions  are  given  to  the 
congregation  of  Israel,  relative  to  a  person  found  guilty  of 
idolatry.  Thou  shalt  put  away  the  evil  from  aifiong  you— 
where  the  Version  of  the  .Septuagint  is  almost  the  same  as 
that  of  the  apostle  ;  koi  eiaocTi  rov  novr^pov  rf  vn'^w  avrwi' 

There  are  several  important  subjects  in  this  chapter  which 
intnnately  concern  the  Christian  church  in  general. 

1.  If  evil  be  tolerated  in  religious  societies,  the  work  of  God 
cannot  prosper  there.  If  one  scandal  appear,  it  should  be 
the  cause  of  general  humiliation  ami  mourning  to  the  follow- 
ers of  God  where  it  occurs  ;  because  the  soul  of  a  brother  is 
on  the  road  to  perdition  ;  the  cause  of  God  se  far  betrayed 
aiid  injured  ;  and  Christ  re-crucified  in  the  house  of  his 
friends.  Pity  should  fill  every  heart  to^vards  the  trans-n-cs- 
sors,  and  prayer  for  the  backslider  occupy  all  the  members  of 
the  church. 

2.  Discipline  must  be  exercised  in  the  Cliristian  church- 
vvithout  this  It  will  soon  differ  but  little  from  the  wilderness 
of  this  world.  But  what  judameiit,  prudence,  piety,  and  cau- 
tion, arerequisite  in  tlie  execution  of  this  most  important 


CHAPTER  VI. ^^ to^la^mO^eachoOur. 

Ibranrhofaminlsfcr'sdut)  '  he  mav  be  too  lo-s-y  and  rcnrf^r  and 
I  permilthe  gangrene  to  remain  till  thetlock  be  infected  with  it 
Or  he  may  be  rigid  and  severe,  and  dcsti.iy  those  parts  that  are 
vital,  while  only  professing  to  take  away  what  is  vitiated.  A 
backslider  is  one  who  once  knew  less  or  more  of  the  salva- 
tion of  God.  I/ear  what  God  says  concerning  such,  Tuin 
ye  backsliders,  for  lam  married  unto  yini.  See  how  unwill- 
ing He  is  to  give  them  up  !  He  suffers  long,  and  is  kind  ;  do 
thou  likewise;  and  when  thou  art  obliged  to  cut  off  the  offend- 
cr  from  the  chur^^h  of  Christ,  follow  him  still  with  thy  best 
advice  and  heartiest  prayers. 

3.  A  soul  cut  off  from  the  flock  of  God  is  in  an  awful  st.nte  • 
his  outward  defence  Ls  departed  from  him  ;  and  being  no  long- 
er accountable  to  any  for  his  conduct,  he  generally  plunges 
into  unprecedented  depths  of  iniquity;  and  the  last  state  of 
tliat  man  becomes  worse  than  the  flrsL  Render,  art  thou 
withimt  the  pale  of  God's  church?  remember  it  is  here  writ- 
ten, them  that  are  wiTHorr,  God  jud^cih,  ver   13 

4.  Christians  who  wish  to  retain  the  spirituality  of  their  reli- 
gion,  shouKl  ho  very  careful  l,,,^.  n.py  „.ingl,.  with  the  world. 
Hewho  is/)/^a.5erf  withtliecompanyof  uncodlymen,  no  matter 
ho^vsoever  witty  or  learned,  is  either  himself  one  with  them, 
or  is  drinking  into  their  spirit.  It  is  impossible  to  asjwciats 
with  such  hy  choice,  without  receiving  a  portion  of  their  con- 
tagion. .\  man  may  be  Miused  ni-deHphiP,!  with  such  people, 
but  he  will  return  even  from  iUc  Je.ti.i-alof  wit,  with  a  lean 
soul  How.soever  contiguous  they  may  be",  yet  the  church 
and  the  world  are  separated  by  an  impassable  gulf 

5.  If  all  the  fornicators,  ndujterei-s,  drunkards,  extortioners, 
and  covetous  persons  which  bear  the  Christian  name,  were  to 
be  publicly  excominunicatcd  from  the  Clu-istian  chir-ch  how 
manv.  and  how  awful  would  the  examjjles  be  !  If,  however 
the  discipline  of  the  visible  church  be  so  lax  that  sucJi 
characters  are  tolerated  in  it,  they  shoul.l  consider  that  thi.l 
is  no  pas.sport  to  heaven.  In  the  sight  of  God,  ihev  are  not 
menibers  of  his  church  :  their  citizenship  is  not  in  heaven 
and  therefore  they  have  no  right  to  expect  the  heavenly  inhe- 
ritance. It  is  not  under  na,7(e,f,  creeds,  or  professions,  that 
men  shall  be  saved  at  the  last  day— those  alone  who  wcrn 
iiolv;  who  were  here  conformed  to  the  image  of  Christ, 
shall  inherit  the  kingdom  of  God.    Those  who  expect  it  in 

,  any  other  way,  or  on  any  other  account,  will   be  sadly  de 
1  ceived. 


CHAPTER  VI. 

which  are  not  at  alt  times  expedient,  12.  Meats  are  for  the  belt  nXlTuuformeah  ■  hl^tl  ;Tw  ^'   '"^f  **  '"r^"'' 

4  '  If  then  ye  have  judgments  of  things  pertaining  to  this  li.'e. 
set  thera  to  judge  who  arc  least  esteemed  in  the  church 

5  I  speak  to  your  shame.  Is  it  so.  that  there  is  not  a  wise  men 
among  vou  1  no,  not  one  that  shall  be  able  to  judge  between 
his  brethren  1  j     o  ■ 

unbehev— ''^'^  "°^"'  '°  ''^^^  ^''"'  '^'^°"'^'''  "'«'  ">a'  'je''"''e  'he 


DARE  any  of  you,  havins  a  matter  against  another,  go  to  law 
before  the  unjust,  and  not  before  the  saints  7 

2  Do  ye  not  know  that '  the  saints  shall  judge  the  world  7  and 
If  the  world  shall  be  judged  by  you,  are  ye  unworthy  to  iud^e 
the  smallest  matters  ?  " 

3  Know  ye  not  that  we  shall  b  judge  angels?  how  much  more 
things  that  pertain  to  this  life"! 

P»  «  14    Dan.r.?;.    MutlSS     I,.,k,.K.30.    Rcv.O  a6.«t.3.21.fc  30.4. 

NOTES. -Verse  I.  Dare  any  of  you,  AcfFVom'the  man^ 
things  tliaf  are  here  reprehended  by  the  apostle,  we  learn 
that  the  Christian  church  at  Corinth,  was  in  a  state  of  great 
imperfection  ;  notwitlistanding  ihei"  were  very  manv  emi- 
nent  characters  among  them.  Divided  .ls  they  were  arnon" 
themselves,  there  was  no  one  person  who  posses.sed  anv  pub'^ 
lie  authority  to  setlleditferences  between  manand  man  ;'there- 
fore,  as  one  party  would  not  submit  to  the  derisions  of  another 
they  were  oblieed  to  carry  their  contentions  before  heathen  j 
magistrates;  and  probably  these  very  subjects  of  litifntion 
nrosc  out  of  their  ecclesiastical  divisions.  The  thin-'"  and 
this  issue  of  it,  the  apostle  strongly  reprehends.  " 

Before  the  unjust,  and  not  ftr/ofc  ///-  saints  ?]  The  heathen  I 
funges  were  termed  Airarat,  from  their  presumed  righteous-  I 
ness  in  the  administration  of  justice  :  here,  the  apostle  hv  a  ' 
paranomasia,  calls  them  AiUkoi,  unrighteous  persons— "and  it  ! 
IB  very  likely  that  at  Corinth,  wiiore  such  comiptinn  of  man-  ' 
ncrs  reigned,  there  wjus  a  great  perrer.Hon  of  public  justice  ■  ' 
and  it  is  not  to  be  supposed  th.at  matters  relative  to  the  ChriV-  ! 
tians,  were  fairly  decided.  The  Christians  the  apostle  ternw 
ayioi,  saints,  which  they  were  all,  hv  profession;  and  doubt-  ' 
lees  many  were  so  in  spirit  and  in  truth.'  | 

2.  TTie  saints  sha'l  iudee  the  wor'd.]  Nothing  c.in  he  more  ' 
evident  than,  that  the  writers  of  the  New  Testament  often  use 
OKOCfiif  the  world,  to  signify  the  Jewish  people  ;  and  some-  ' 
times  the  Roman,  empire,  and  the  Jewish  s'ale  :  and  in  the 
former  sense  it  i.s  often  used  bvour  Lord.  IVheti,  savs  he 
tiK  ^on  of  man  shall  sit  on  the  throne  of  his  gloru,  then  shall 
ye  sit  on  twelve  throne.i,  judging  the  twelve  trihes  of  Israel, 
man.  xix.  2,s.  u  ,s  supposed  that  lie  refers  to  the  same  sub- 
tweVn  'i"u"''"["^  ^^''^-  the  saintsjudging  the  world:  and 
inat  ^t.  l^aul  has  his  words  in  view,  in  what  he  savs  here  to 
J}LPT  '"'"''■  ?y  J^^sring  the  twelve  trihes  -of  Israel, 
™I^!l„     „f  "!J''5'"^u^-  ";;"  '""■'■"^  aulhoritu  in  the  church,  is 

Vol   vT       '  Lightfoot  contends  tliat  the  words 


bSPet2  4.  Ju.tc 


eChap  S.r? 


refer  to  the  coming  of  our  Lord  to  e.xeciite  judgment  on  tlw 
Jews    and  to  destroy  their  state  :  and  that  the  dor/nHe  of  the 
apostles,  not  thcnLselve.'.  wns  to  judge  and  condemn  that  most 
disobedient  pe/.ple.     The  pK-ice  before  us  is  generally  under- 
stood  to  imply  tiiat  the  j-deemed  of  the  I.oi-d  shall  be,  on  the 
I  gi-ept  day,  a.i.te.isors  with  Iliin,  inju.lgment;  and  shall  give 
I  their  award  in  the  determin.ilions  of  his  justice.     On  review- 
ing this  subipct,  I  am  fully  ofopinion  that  this  cannot  be  the 
I  meaning  of  the  woids;  and  that  no  such  as.-<es.iorship,  as  is 
contended  for    ever  will  take  place;  and  that  the  interpreta- 
j  tion  IS  clog.-od  with  a  multitude  of  absurdities. 

1.  The  .mints  themselves,  iu-e  to  appeal- before  the  jud'^ment 
I  seat  of  Christ  and  shall  be  judged  by  him,  after  which  they 
i  shall  reign  with  him. ;  but  it  is  never  said  in  Scripture  that 
j  they  shall  7(/r/,»«  with  him. 

I  2.  It  would  be  absurd  to  suppose  that  thro7ies  should  he  erect- 
j  ed,  for  the  purpose  of  saints  silling  on  them  to  give  their  ap. 
,  prnhalion  in  the  condemnation  of  the  wicked  ;  ofwlntusecan 
:  such  an  approbation  be  7  is  it  necessary  lo  the  validity  of 
(  hrist's  decision  ?  and  will  not  even  the  damned  them.selves 
without  this,  Mcknowlodg"  the  justice  of  their  doom  7  1  there- 
fore tliink  with  Dr.  Lightfoot  that  these  words  of  the  apnatle 
refer  to  the  prediction  of  Daniel,  chap.  vii.  18,  'J?,  and  .such 
like  propltecies.  where  the  kingdoms  of  the  earth  a.-e  promised 
to  Me  saints  of  the  Most  High  ;  that  is,  that  a  time  shall  come 
when  Christianity  shall  so  far  prevail,  that  the  civil  govern- 
ment of  the  world  shall  be  administered  by  Christians,  which 
at  that  time,  w.is  administered  by  Heathens.  And  this  is  even 
now  tnie  of  all  those  parts  of  the  earth,  which  may  be  con- 
sidered of  the  areaieet  poliiic,-»I  consequence.  They  profesa 
Christianity,  and  the  kings  and  other  goTcrnors  are  Christiana 
in  lh!s  general  sense  of  the  term. 

3.  Knoir  ye  not,  that  we  shall  judge  angels.]  Dr.  Lightfoot 
ohser\es  that "  the  apostle  does  not  sav  here,  as  he  said  before, 
the  sat7its  shall  judge  angels ;  but  we  shall  judge  them.    By 

lid 


No  worker  qfini<fu,ity  shall 


I.  CORINTHIANS. 


enter  the  kingdom  of  God. 


7  Nowi  therefore,  there  is  utterly  a  fault  among  you,  because 
ye  go  to  law  one  with  another.  ■*  Why  do  ye  not  ratlier  lake 
wrong  1  why  do  ye  not  rather  s>iffer  yourselves  to  be  de- 
frauded I  '  ,    ,  ,       ^ 

8  Nay,  ye  do  wrong,  and  defraud,  •  and  that  your  brethren. 

9  Know  ye  not  that  the  unrighteous  shall  not  inherit  the  king- 
dom of  God  ■)  Be  not  deceived;  f  neither  fornicators,  nor  idola- 
ters, nor  adulterers,  nor  eireminate,  nor  abusers  of  themselves 
with  mankind,  ,  ,  ., 

10  Nor  tliieves,  nor  covetous,  nor  drunkards,  nor  revilers, 
nor  extortioners,  shall  inherit  the  kingdom  of  God. 

dProv20a2  Matt.5.39,  40.  Luke  6.89.  Rom.  13.17,  19.  1  Tliess.S.  !3.-e  1  Thess. 
«l--fci,lpl5.r-f>  Gal.  5-31.  Eph  rr5.  1  Tim. 9. 1.  Heb.12  H.Si  13.4.  Rev.2a.l5.- 
c'cli.ia.2.  Eph  a.2.&4.i2.1t5.8.  Col. 3.7.  Tit.3.3. 


angels  all  confess  that  dctmnns  are  intended  ;  but  certainly 
all  saints,  according  to  the  latitude  with  which  that  word  is 
understood:  i.  e.  all  who  profess  Christianity,  shall  not  judge 
angels.  Nor  is  this  judging  of  angels  to  be  understood  of  the 
last  day ;  but  the  apostle  speaks  of  the  ministers  of  tlie  Gos- 
pel, himself  and  otliers,  who,  by  the  preaching  of  tlie  Gospel, 
through  the  power  of  Christ,  should  spoil  the  devils  of  tl.eir 
oracles  and  their  idols :  should  deprive  them  of  their  woi-ship ; 
should  drive  them  out  of  their  Si^als,  and  strip  them  of  their 
dominion.  Tlius  would  God  subdue  the  whole  world  under 
the  Christian  power,  so  that  Christian  niagintrutes  should 
judge  tnnii,  and  Christian  viinisters  \vLdge  devils  " 

4.  Thivgs  pertaining  to  this  iije]  They  could  examine  all 
civil  cases  among  IhemselvFS,  which  they  were  permitted  to 
determine  without  any  hinderance  from  the  heathen  govern- 
ments under  which  tliey  lived. 

Who  are  least  esteemed  in  the  cintrch]  Tovj  sf  n)ff;'i'>;/jci".Dc, 
those  wlio  were  in  tlie  loirest  order  of  Jtidges  ;  for  the  apos- 
tle may  refer  here  to  the  order  in  the  Jewish  benches,  as  Dr. 
I.ightfoot  conjectures;  of  which  there  were. /(rf,  viz. 

1.  The  great  Sanhedrim,  consisting  of  72  elders,  wliich  pre- 
sided in  Jerusalem. 

2.  The  little  San/iedrimof  25,  in  large  cities  out  of  Jerusalem. 

3.  The  bench  of  Three  in  every  synagogue. 

4.  The  Authorized,  or  authentic  Uench. 

5.  The  Bench  not  authorized,  tlovQzvni^^vo;.  This  latter 
Bencli  was  so  called,  because  it  received  not  itsauthority  im- 
mediately from  the  Sanhed rim  ;  but  was  chosen  by  the  p:ir- 
ties  between  whom  tlie  controversy  depended.  The  apostle 
certainly  does  not  mean  persons  of  no  repute  ;  hut  such  as 
the.se  arbitrators,  who  were  chosen  for  the  purpose  of  settling 
private  differences,  and  preventing  them  from  going  oel'ore 
the  regular  magistrates.  The  following  verse  makes  it  pretty 
evident  that  the  apostle  refers  to  this  lower  hi^id  of  tribunal ; 
and  hence  he  says  : 

5.  Is  it  so  ;  that  there  is  not  a  vise  man  among  you]  Have 
you  none  among  yourselves  tliat  can  be  arbitrators  of  tlie  dif- 
ferences which  arise,  that  you  go  to  the  heathen  tribunals  ! 

6.  Brother  goelh  to  lain  with  brother]  One  Olirislian  sues 
another  at  law  !  This  is  almost  as  great  a  scandal  as  can  exist 
in  a  Christian  society.  Those  in  a  religious  coninuinity  who 
ttill  not  submit  to  a  proper  arbitration,  made  by  persons  among 
themselves,  should  lie  expelled  from  the  church  of  God. 

7.  There  is  utterly  a  fault  among  you]  There  is  a  most 
manifest  defect  among  you— 1.  Of  peaceableness — 2.  Of  bro- 
therly lore— 3.  Of  mutual  confidence,  and,  4.  Of  reverence  for 
God,  and  concern  for  the  honour  of  his  cause. 

Hliy  do  ye  71  ut  rather  take  wrong]  Better  suffer  an  injury 
than  take  a  method  of  redressing  yourselves,  which  must  in- 
jure your  own  peace,  and  greatly  dishonour  the  cause  of  God. 

8.  Nay,  ye  do  wrong]  Far  from  suffering,  ye  are  the  aggres- 
sors, ami  defraud  your  pious,  long-suffering  brethren,  who  sub- 
mit to  this  wrong,  rather  than  taJie  those  uiethods  of  redressing 
their  grievances  which  the  spirit  of  Christianity  forbids.  Pro- 
bably the  apostle  refers  tohim  who  had  taken  his  father's  wife. 

9.  The  unrighteous  shall  not  inherit  the  kingdom]  The  un- 
righteous, aiiKut,  those  who  act  contrary  to  right ;  cannot  in- 
herit,  for  the  inheritance  is  by  right.  He  who  is  not  a  child 
if  God,  lias  no  right  to  the  family  inheritance  ;  for  that  inhe- 
ritance is  for  the  children.  If  children,  then  heirs,  heirs  of 
God,  and  joint  heirs  with  Christ,  Gal.  iv.  5, 6.  There  are  here  ten 
classes  of  transgressors  which  the  apostle  excludes  from  the 
kingdom  of  God  ;  and  any  man  who  is  guilty  of  any  one  of  the 
evils  mentioned  above,  is  thereby  excluded  from  this  king- 
dom, whether  it  imply  the  church  of  Christ  here  below,  or 
the  state  of  glory  hereafter. 

Several  of  the  evils  here  enumerated  will  not  bear  to  be 
particularly  explained ;  they  are,  however,  sufficiently  plain 
of  themselves,  and  show  us  what  abominations  were  com- 
monly practised  among  the  Corinthians. 

11.  And  such  were  so}ne  of  you]  It  was  not  with  the  pros- 
pect of  collecting  saints,  that  the  apostles  went  about  preach- 
ing the  Gospel  of  the  kingdom.  None  but  sinners  were  to  be 
found  over  the  face  of  the  eartli  ;  they  preached  that  sinners 
might  be  converted  unto  God,  made  saints,  and  constituted 
into  a  church  ;  and  this  was  the  effect,  as  well  as  the  object,  of 
their  preaching. 

But  ye  are  washed]  Several  suppose  that  the  order  in 
which  the  operations  of  the  grace  of  God  take  place  in  the 
Boul,  is  here  inverted  ;  but  1  am  of  a  very  different  mind. 
Every  thing  will  appear  here  in  its  order,  when  we  understand 
Vna  terms  used  by  the  apostle. 
y«_ore  washed,  airekovaaaBe ;  ye  bave  been  baptixed  into 
X14 


1 1  And  such  were  ^  some  of  you :  h  but  ye  are  washed,  but  y« 
are  sanctified,  but  ye  are  justified  in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  God. 

12  >  All  thiiigs  are  lawful  unto  me,  but  all  things  are  not 
k  expedient :  all  things  are  lawful  for  me,  but  I  will  not  b« 
broug lit  under  the  powei  of  any. 

1.3  'Meats  for  the  belly,  and  the  belly  for  meats;  but  Go6 
shall  destroy  both  it  and  them.  Now  the  body  is  not  for  for- 
nication, but  ""  for  the  Lord ;  "and  the  Ixjrd  for  the  body. 

14  And  "  God  hath  both  raised  up  the  lord,  and  will  also 
raise  up  us  ^by  his  own  power. 

hChip.l.a).  Heb. lO.iS.-lCh.  10.23. —li  Or,  proStible.-l  Man. 15. 17.  Rom. 14.1?. 
Col.i.ffi.M.— m  Ver.15,  19,20.  1  The33.4.3,  7.— n  Eph.5.23.-o  Rom.C.-5,  8.  t  3. 11. 
2  Cor.4. 14.— p  Eiih.  1. 19,  a). 

the  Christian  faiih  :  and  ye  liave  promised  in  this  baptism  to 
put  off  all  filtliiness  of  the  flesh  and  spirit ;  and  the  washing 
of  your  bodies  is  emblematical  of  the  purification  of  your  souls. 

Ye  are  sanctified]  'HytandriTe;  from  o,  privative,  and  yrj, 
the  earth ;  ye  are  separated  from  earthly  things,  to  be  con- 
nected with  spiritual.  Ye  are  separated  from  time,  to  be  con- 
nected with  eternity.  Ye  are  separated  from  idols,  to  be 
joined  l.'i  the  living  Gon.  Stparatiori  from  conimon,  earthly, 
or  sinful  uses,  to  be  wholly  employed  in  the  service  of  the 
true  God,  is  the  ideal  meaning  of  this  word,  both  in  the  Old 
and  New  Testaments.  It  was  in  consequence  of  their  being 
sep.irated  from  the  world  that  they  became  a  church  of  God. 
Ye  were  formerly  workers  of  iniquity,  and  associated  with 
workers  of  iniquity;  but  now  ye  are  separated  from  them, 
and  united  together  to  work  out  your  salvation  with  fear  and 
trembling  before  God. 

Ye  are  justified]  Eju-aiw0r)T£-  Ye  have  been  brought  into 
a  state  of  favour  with  God,  your  sins  having  been  blotted  out 
through  Christ  Jesus  ;  the  Spirit  of  God  witnessing  the  same 
to  your  conscience,  and  carrying  on  by  his  energy,  the  great 
work  of  regeneration  in  your  hearts.  The  process  here  is 
plain  and  simple:—!.  Paul  and  his  brother  apostles  preached 
the  Gospel  at  Corinth,  and  besought  the  people  to  turn  from 
darkness  to  light :  from  idol  vanities  to  the  living  God  ;  and 
to  bf  lieve  in  the  Lord  Jesus  for  the  remission  of  sins.  2.  The 
people  who  heard  were  convinced  of  the  divine  truths  deliver- 
ed by  tlie  apostle :  and  flocked  to  baptism.  3.  They  were 
baptized  in  the  name  of  the  Lord  Jesu-i,  and  tlius  took  upon 
them  the  public  profession  of  the  Gospel.  4.  Being  now  bap- 
tized into  tlie  Christian  faith,  they  were  separated  from  idols 
and  idolaters,  and- became  incorporated  with  the  church  of 
God.  5.  As  penitents,  they  were  led  to  tlie  Lord  Jesus,  for 
justification  ;  whicli  they  received  tlirough  faith  in  his  blood. 
6.  Being  jKS/.^erf  freely,  having  their  sins  forgiven  through 
the  redeinptiiin  that  is  in  Jesus;  they  received  the  Spirit  of 
God,  to  attest  this  glorious  work  of  grace  to  their  consciences ; 
and  thus  became  possessed  of  that  principle  of  righteousness, 
that  true  leaven  which  was  to  leaven  the  whole  lump;  pro- 
ducing that  universal  holiness  without  which  none  can  see 
the  Lord. 

12.  All  things  are  lawful  unto  me]  It  is  likely  that  some 
of  the  Corinthians  had  pleaded  that  the  offence  of  the  man 
who  had  his  father's  wife,  as  well  as  the  eating  of  the  things 
offered  to  idols,  was  not  contrary  to  the  law  as  it  then  stood. 
To  this  the  apostle  answers,  though  such  a  thing  be  lawful, 
yet  the  case  of  fornication,  mentioned  chap.  v.  1.  is  not  ex- 
pedient, oil  avjiiptpu,  it  is  not  agreeable  to  propriety,  decency, 
order,  and  purity.  It  is  contrary  to  the  established  usages  of 
(he  best  and  most  enlightened  nations :  and  ^should  not  be  tole- 
rated in  the  church  of  Christ. 

They  might  also  be  led  to  argue  in  favour  of  their  eating 
things  offered  to  idols,  and  attending  idol  feasts  thus  :  that  an 
idol  was  nothing  in  the  world;  and  as  food  was  provided  by 
the  bounty  of  God,  a  man  might  partake  of  it  any  where  with- 
out defiling  his  conscience,  or  committing  sin  against  the  Cre- 
ator; this  excuse  also  the  apostle  refers  to.  All  these  things 
are  lawful,  taken  up  merely  in  the  light  that  none  of  your 
laws  is  against  the  first ;  and  that,  on  the  ground  that  an  idol 
is  nothing  in  the  world,  there  can  be  no  reason  against  the  last. 

But  I  xoill  not  be  brought  under  the  paicer  of  any]  Allow- 
ing that  they  are  all  lawful,  or  at  least  that  there  is  no  law 
against  them,  yet  tliey  are  not  expedient ;  there  is  no  neces- 
sity for  them  ;  and  some  of  them  are  abominable  and  forbid- 
den by  the  law  of  God  and  nature,  whether  forbidden  by  yours 
or  not:  while  others,  such  as  eating  meats  offered  to  idols, 
will  almost  necessarily  lead  to  bad  moral  consequences  :  and 
who,  that  is  a  Christian,  would  obey  his  appetite  so  far,  as  to 
do  these  tilings  for  the  sake  of  gratification!  A  man  is  brought 
under  the  power  of  any  thing  which  he  cannot  give  up.  He 
is  the  slave  of  that  thing  whatsoever  it  be,  which  he  cannot 
relinquish  ;  and  then,  to  him,  it  is  sin. 

13.  Meats  for  the  belly]  I  suppose  that  KoiXin  means  the 
animal  appetite,  or  propensity  to  ford,  &c.  and  we  may  con- 
ceive the  apostle  to  reason  thus:  I  acknowledge  that  God  has 
provided  different  kinds  of  aliments  for  the  appetite  of  man: 
and,  among  others,  those  which  are  generally  offered  to  idols: 
and  he  has  adapted  the  appetite  to  these  aliments,  and  the 
nliments  to  the  appetite;  but  God  shall  destroy  both  it  and 
them ;  none  of  these  is  eternal :  all  these  lower  appetites  and 
sensations  will  be  destroyed  by  deatli,  and  have  no  existence 
in  the  resurrection  body :  and  the  earth  and  its  production* 
shall  be  burnt  up. 

Hqw  ihi  Mv  JS  tt9t/orfornicalmi]  Though  God  made  an 


T'hc  fi,;>Oi//c'c;  direcdun 


CHAPTER  VII. 


coruxrmiig  marriage. 


15  Know  ye  not  that'  your  bodies  are  the  members  of  Christ? 
shall  I  then  take  the  members  ofCluist,  and  make  /Ae//j  llie 
uienihers  of  a  harlot?    God  lorbid. 

16  What?  know  ye  not  tlial  he  which  is  joined  to  a  harlot  is 
one  body?  for  'two,  sailh  he,  shall  be  one  rtcsh. 

17  *  H'.it  he  that  is  joined  unto  the  Lord  is  one  spirit, 

18  '  Flee  fornication.    Every  sin  tliat  a  mnn  doeth  is  without 

<tRoin.lli5.  Ch.lJ.:.'7.   Ei.h.4.12.  IT.,  In  fc  5  T1 -r  H,  .1,2.2).     M.tl.l'JS.    Eph  5. 


the  body ;  but  he  that  Committeth  fornication  sinnelh  "  agaiast 
his  own  body. 

19  SVhatf  >  know  ye  not  that  your  body  is  the  tomple  of  the 
Jioly  Ghost  trhk-h  in  in  you,  which  ye  have  of  God,  wand  ye 
&;■':  not  your  own? 

20  For* ye  are  bought  with  a  pi'icc;  therefore  glorify  God 
In  your  body,  and  in  your  spirit,  wliich  are  God's. 

11  H  7,  9.— X  AclsM.nfi. 


appetite  for  lood,  and  provided  f.iod  for  Ih.it  app.nite;  yet  he  Neither  pro:;tilulcs,  whoremongers,  nor  unclean  p.i-sons  of 
has  not  made  the  io'^i/ for  any  «nc'fian«Ci.«,  ii.jr  i;(<i«/^e)ice  '  any  description,  can  live  out  half  their  days.  It  would  be 
In  sensuality;  but  he  has  made  it  for  Christ;  rmd  Christ  was  pro- [  easy  to  ahow,  and  pro  re  also,  how  the  end  of  these  things, 
vided  l(.  be  a  sacrifice  for  this  body  as  well  as  for  the  soul,  by  I  even  with  respect  to  Die  hndy,  is  deatli :  but  1  forbenr,  and 
taking  our  nature  upon  hiui ;  so  that  now,  as  human  being?,  |  shall  finisli  the  subject  with  the  words  of  the  prophet.  'J'hc 
we  have  an  intimate  relationship  to  the  I^^rd  :  and  our  bodies  |  s/iic  of  their  counlennnce  dnlli  trilness  ccain.tt  Ihtm  :  and 
are  made  not  only  for  Ids  service,  but  to  be  his  temples.  \  ihe;/  declare  their  sin  as   f>ncJ')'ii.  they  Itide  it  mil ;  tto  vnto 

14.  And  Gild  hath  both  raired  up  the  Lord]     \l:-  lias  raised     their  siiil,  for  llietj  hare  reirririfeJ  evil  unto  themselves. 

up  the  human  nature  of  Christ  from  llie  grave,  as  a  pledge  of  :  19.  Your  bndi/  "iv  the  temple  of  the  Holy  lihost\  Wliat  an 
our  resurrection ;  and  will  also  raise  us  up  by  his  own  power,  aslo'iishiiig  sayinx  is  this  !  As  truly  as  the  living  God  dwelt 
that  we  may  dwell  with  him  in  glory  f.ir  ever.  I  in  the  Mosaic  tabernacle,   and  in  the  temple  of  Solomon,   so 

15.  Know  ye  not  thai  your  bodies  are  the  .nembers  of  Christ]  I  truly  does  the  Holy  Ghost  dwell  in  the  souls  of  genuine  Chris- 
Because  he  has  taken  your  nature  u))on  liiin  ;  and  thus,  as  be-  \  tian's:  niid  a.s  the  templf,  and  all  its  -iileusils  were  holy,  sepa- 
lievers  in  him,  ye  are  the  ineuibcrs  of  Christ.  I  rated  from  all  coiumon  and  profane  uses,  and  dedii-ated  alone 

Shall  I  then  take,  &c.)  Shall  we,  who  profe.<!s  to  be  mem-  j  to  the  service  of  (Jod  ;  so  tlie  b-jdies  of  genuine  (hrislians  are 
bcrs  of  Ids  body,  of  his  flesh,  and  of  his  bones,  connect  our-  holy,  and  all  their  members  should  be  enipioyed  in  the  ser- 
sclves  with  harlots,  and  thus  dishonour  and  pollute  the  bo-     vice  of  God  alone. 

dies  which  are  members  of  Christ  ?  God  forbid!  These  pas-  |  And  ye  are  not  yottr  own]  Ye  have  no  right  over  >'our- 
sages  admit  of  a  more  literal  interpretation.  This,  if  given  at  '  selves,  to  if,t;pose  either  of  your  body,  or  any  of  its  mem'bera, 
all,  I  must  give  in  a  strange  language.  [  as  you  may  think  proper  or  lawful ;  you  are  bound  to  God| 

Membra  humana  ad  genernttonem  pertinenlia,  vocanliir  and  to  him  you  are  accountable. 
Membra  Cliristi,  quia  mysterium  conjiinctiojtis  Christi  et  \  20.  Ye  are  bought  with  a  price]  As  the  s/nrc  who  is  pur- 
Ecclesio',  per  conjunctioncm  maris  rl  focmince  indigilatur,  \  chased  by  his  nia.ster  for  a  sum  of  monev,  is  the  sole  prop  -it v 
Ephes.  V.  32.  In  Vet.  Test,  -dem  calebat  de  membro  mascu-  i  of  that  master;  s.)  ye,  being  bou^'ht  with 'the  price  of  tlie  l)l....;i 
lino,  quippe  r/uu-l  circumcisione,  tanqnam  signo  fcederis,  ;  of  Christ,  are  not  your  o'in :  vou  are  his  property.  As  thn 
honoratum  est.     Vide  ticlioettgen,  Hor.  Hebr.  slave  is  bnund  to  use  all  his  skill  and  diligenre'for  the  emohi- 

16.  He  that  is  joined  to  a  harlot,  is  one  body]  In  Sohar  ment  of  his  master ;  so  you  should  employ  body,  soul,  and 
Genes,  fol.  19.  we  have  these  remarkable  Avords  -.—IVIio-ioerer  i  spirit,  in  the  service  of  your  Lord ;  promoting,  bv  everv  means 
connects  himself  with  another  man's  'cife,  does,  in  effect,  re-  '<  in  your  power,  the  honour  and  glorv  of  your  Cod,  whom  you 
nou7ice  the  holy  blessed  God,  and  the  chxtrch  of  the  Israel-  '  must  also  consider  as  your  Lord  and  Ma.iter^ 

»'«*'-  There  are  strange  discordances  in  M:?t? ,  Versinn.v,  and  fir 

17.  Is  one  spirit]  He  who  is  united  to  God,  by  faith  in  I  ihers,  on  the  conclusion  of  tliis  verse;  and  the  clause,  Kit  iv 
Clirist  .lesus,  receives  his  Spirit,  and  becomes  a  partakf-r  of  i  no  Twu^iaTi  v/iciiv,  anva  tyi  rov  Ocav,  and  in  your  spirit, 
tlie  Divine  nature. — Who  can  change  such  a  relationship  for  ;  which  is  God's,  is  wanting  in  ABC'D'F.FG.,  some  others.  Co/>- 
communion  with  a  harlot;  or  for  any  kind  of  sensual  gratift-  ;  tic,  jElhiopic,  Vnlgate,  and  Ilola,  and  in  several  of  the  pi  i 
cation?   He  who  can,  must  be  far  and  deeply  fallen  !  |  mitive  fhlhers.    Ahiiost  evei-y  critic  of  note  considers  tlic>ii. 

18.  Flee  fornication]  Abominate,  detest,  and  escape  from  '  to  be  spuriou.=.  Whetlier  retained  or  expiiiig.Hl,  the  sc::8r  ia 
every  kincTof  uncleanness.  Some  sins,  or  solicitations  tif  sin,  the  same.  Instead  of  price,  simply,  the  Vulgate,  and  some  i.< 
may  be  reasoned  with  ;  in  the  above  cases,  if  you  parly,  you  the  Latin  fathers,  read  pretio  magna,  with  a  great  price  ;  an.i. 
are  undone;  reason  not,  but  fly!  ,  instead  of  glorify  simply,  they  read  glorificale  el  porrate, 

Sinnelh  against  his  ownbody]  Though  sin  of  every  species  glorify  and  carry  God  in  your  bodies. — These  readiiigsiupp.Mr 
has  a  tendency  to  destroy  life  ;  yet  none  are  so  mortal  as  those  to  be  £lo.<:ses,  intended  to  ejplain  the  text.  Litigious  Chris- 
to  which  the  apostle  refers:  they  strike  inimediatelv  at  the  tians,  who  will  have  recourse  to  law  for  every  little  di/fi-reiu-i-, 
basis  of  the  constitution.  By  the  just  judgment  of  God,  all  as  well  as  the  impure,  may  read  this  cliapler  either  to  their 
these  irregular  and  sinful  connexions  are  married  to  death.  ,  conviction  or  confusion. 


CHAPTER  VII. 

A  solution  qf  several  difficult  cases  concerning  marriage,  and  married  persotis,  1 — 6.  God  has  given  every  man  his  pro 
per  gift,  7.  Directions  to  the  unmarried  and  widows.  S,  9.  Directions  lo  the  married,  H,  11.  Directions  to  men  mar 
ried  to  heathen  women;  and  to  women  married  to  heathen  men,  12 — 16  Erery  man  should  abide  in  his  vocation,  17-  21. 
Directions  concerning  virgins,  and  single  per.fons  in  eencrat.  25 — 28.  How  all  should  behare  thein.^cires  in  the  thing.* 
of  this  life,  in  reference  to  eternity,  29—31.  The  trials  nfthe  inarriei  state,  .32—35.  Directions  concerning  the  siate'of 
virginity  or  celibacy,  .36 — 38.  How  the  wife  is  bound  to  her  husband  during  his  life  ;  and  her  liberty  lo  marry  anjlher 
after  his  death,  39,  i().     [A.  M. -1060.     A.  I).  56.     A.  IT.  C.  803.     An.  Imp.  Neronis  Cebs.  3.] 

2  Nevertheless,  i>io  avoid  fornication,  let  every  man  havehia 
own  wife,  and  let  every  woman  have  her  own  husband. 


N 


OVV,  concerning  the  things  whereof  ye  wrote  unto  me 
*  It  is  good  for  a  man  not  to  toucli  a  woman. 

»V<.r.9.  26    Mui.l9.li1.   Prnv.eaS. 


bCh6  15.   Mm. 14  4. i  1;-.  19.   HfL.r3.4. 


NOTES. — Verse  1.  7yie  things  whereof  ye  wrote  untn  me] 
It  is  suflicienlly  evident  that  the  principal  part  of  this  epistle 
was  written  in  answer  to  some  questiotis  which  had  been  sent 
to  the  apostle,  in  a  letter  from  the  Corinthian  church;  and  the 
first  question  seems  to  be  this,  "Is  it  proper  for  a  man  to 
marry  in  the  present  circunislances  of  tlie  church  ?" 

The  question  concerning  the  expediency  or  inexpediency  of 
marriage,  was  often  agitated  among  the  ancient  pliilosoph'  rs ; 
and  many,  though  inclined  to  decide  against  it,  because  of 
the  troubles  and  cares  connected  witli  it,  tolerated  it  in  their 
opinions;  because,  though  an  evil,  it  was  judged  to  be  a  ?ie- 
cessary  evil.     The  words  of  Menander  are  full  to  this  effect. 
Vaficiv  cav   rij  rijc  a\r)dctav  aKOTri),  KaKov  ftcv  tj-i,  n\X'  avay- 
Kaiov  Kaxov     "If  a  man  consider  marriage  in  a  proper  point  ! 
of  view,  it  is  an  evil;  but  then  it  is  a  n.cessary  evil."     Ale- 
tellus  \umidicus  spoke  of  it  nearly  in  the  same  way. — Si  si- 
ne urore  possemiis,  Quirites,  esse,  omnes  ea  moUstia  care-  | 
rtmus  ;  sed  nuoniam  ita  naluru  tradidit,  tit  nee  ct:.M  tixis  : 
satis  commode,  nee  sine  illis  ulto  mudo  vivi  possit,  saluti  I 
perpeture  polius  quam  breci  voluptati  consulendnin.     "If, 
Q  ye  Romans,  we  could  live  unmarried,  we  should  be  saved 
from  a  great  deal  of  trouble  ;  but,  seeing  that  nature  has  so  | 
ordered  it,  that  we  cannot  live  very  comfortably  with  wives,  i 
and  without  them  cannot  live  at  all,'  marriage  should  be  adopt-  j 
ed,  not  for  the  sake  of  the  short-lived  pleasure,  but  rather  for  j 
perpetual  safety."    But  this  was  not  tlie  common  opinioa  : 
the  Jews  absolutely  required  lliat  every  man  should  marry,  ' 
and  reputed  those  as  murderers,  who  did  not. — See  on  ver.  6.  ; 
By  the  laws  of  Lycurgus,  unmarried  persons  were  prohibit-  j 


ed  from  seeing  t!ie  public  games.  By  the  laws  of  the  Spar- 
tans,  h:ichelors  were  punished.  And  P/a/o  declares  all  such 
unworthy  of  any  honour.  And  to  this  the  Commentator  says, 
Amen. 

Not  to  touch  a  woman]  VvraiKoi  /ii?  n^rrccOai-  The  learn- 
ed reader  need  not  be  informed  in  what  sense  n-Tro/jtai  is  iLsrd 
among  the  Greeks,  and  tangeie  among  the  Latins.  For  ex- 
amples, Wcislein  may  be  consulted. 

2.  To  avoid/(.r»(cafjO)i]  Ata  th;  Tropvnai^:  rerto,  propter 
exercendam  libidinem,  \c\  ul  lihidinem  licile  exercere  liceat. 
Probo  banc  iiotionetn  ex  Ilebrseo,  ibi  n;t  zanah,  est  libidinem 
exercere,  Hos.  iv.  10.  I\>r  they  shall  eat  and  not  have 
enough  :  they  shall  commit  whoredom,  i;in  lihidinem  eierce- 
bunt;  and  shall  not  increase.  Here  the  prophet  certainly 
does  not  spe;.k  of  whoredom,  in  our  sense  of  th*'  word;  for 
the  persons  he  mentions,  expected  to  A«re  children,  which 
cannot  be  said  of  those  who  are  addicted  to  improper  connex- 
ions :  the  prophet  speaks  concerning  married  p.'irons,  whom 
he  threatens  with  a  privation  of  children,  notwithstanding 
libidinem  exercebant,  in  order  to  have  numerous  families. 
See  Schoettgen.  The  following  verse  shows  that  this  is  the 
apostle's  meaning. 

Let  every  man  have  his  own  wife]  Let  every  man  have  one 
woman,  his  own  ;  and  every  woman  o?ie  man,  her  own. 
Here,  plurality  of  wives  and  husbands  is  most  strictly  forbid- 
den :  and  they  are  commanded  to  marry  for  the  purpose  of 
procreating  children. 

In  the  Jewish  constitutions,  there  are  some  things  not  onlj 
curious  but  useful,  respecting  marriage  Ttierc  are  /out 
115 


husbands  and  wives  should 


I.  CORINTHIANS. 


render  each  other  their  due. 


3  "  Let  the  husband  render  unto  the  wife  due  benevolence  ; 
knd  likewise  also  the  wife  unto  the  husband. 

4  Tha  wife  hath  not  power  of  her  own  body,  but  the  hus- 
band :  and  likewise  also  the  husband  hath  not  power  of  his 
own  bcdy,  but  the  wife. 

6  d  Defraud  ye  not  one  the  other,  except  it  be  with  consent 
for  a  time,  that  ye  may  give  yourselves  to  fasting  and  prayer ; 
and  come  together  again,  that '  Satan  tempt  you  not  lor  your 
incontinency.  ,  .  ,         , 

6  But  I  speak  this  by  permission,' ana  not  of  commanument. 

7  For,  s  I  would  that  all  men  were  •>  even  as  I  myself.     But, 

tF.nociai  10  1  P«.3.7.— dJc*12,16.  Zech.7.3.  See  Exo.l,  19.15.  1  Sam. 21. 4,5.— 
«  1  TheM.a's  -f  Ver.lg.as.  3Cor.8.8.&  11.17.-g  Acl32629. 

causes  which  induce  men  to  marry  :  1.  Impure  desire  :  2. 
To  get  riclies :  3.  To  become  honourable  :  4.  For  the  gloi)/  of 
God.  Those  who  marry  throiigli  the  first  motive,  beget  loick- 
ed  and  rebellious  children.  Those  who  marry  for  tlie  sake 
of  riches,  have  the  curse  of  leaving  them  to  others.  Those 
who  marry  for  the  sake  of  aggrandizing  their  family,  their 
families  shall  be  diminished.  Those  who  marry  to  promote 
the  glory  of  God,  their  children  shall  be  holy,  and  by  them 
shall  the  true  church  be  increased." 

3.  Let  the  husband  render  unto  the  loife  due  benevolence} 
Xtiv  oipu'Sontvriii  cvvoiav  :  though  our  version  is  no  translation 
of  the  original,  yet  few  persons  are  at  a  loss  for  the  meaning; 
and  the  context  is  sufficiently  plain.  Some  have  rendered  tiie 
words,  not  unaptly,  the  matrimonial  debt,  or  conjugal  duty  ; 
that  which  a  wife  owes  to  her  husband,  and  the  husband  to 
his  wife  :  and  which  they  must  take  care  mutually  to  render, 
else  alienation  of  afTection  will  be  the  infallible  consequence; 
and  this,  in  numberless  instances,  has  led  to  adultei-ous  con- 
nexions. In  sucli  cases,  tlie  icife  has  to  blame  lierself  for  the 
infidelity  of  her  husband  ;  and  the  husband  for  that  of  his 
wife.  Wliat  miserable  work  has  been  made  in  the  peace  of 
families,  Ijy  a  wife  or  a  husband  pretending  to  be  wiser  than 
the  apostle,  and  too  holy  and  spiritual  to  keep  the  command- 
ments of  God  ! 

4.  The  wife  hath  not  power,  &c.]  Her  person  belongs  to 
her  husband ;  her  husband's  person  belongs  to  her  :  neither 
of  them  has  any  authority  to  refuse  what  the  other  has  a  ma- 
trimonial riglit  to  demand.  The  woman  that  would  act  so,  is 
either  a  knave  or  a  fool.  It  would  be  trilling  to  attribute  her 
conduct  to  any  otlier  cause  than  tccakness  or  folly.  She  does 
not  love  her  husband  :  or  slie  ioves  some  one  else  better  than 
her  husband  ;  or  she  makes  pretensions  to  a  fancied  sanctity 
unsupported  by  Scripture  or  common  sense. 

5.  Defraud  ye  not  one  the  other]  What  ye  o've  thus  to 
each  other,  never  refuse  paying  :  unless  by  mutual  consent ; 
and  let  that  be  only  for  a  certain  time,  when  prudence  dic- 
tates the  temporary  separation  :  or  wlien  some  extraordinary 
sj)iritual  occasion  may  render  it  mutually  agreeable ;  in  order 
that  ye  n\a.y  fast  and  pray,  and  derive  tiie  greatest  possible 
benefit  from  these  duties,  by  being  enabled  to  wait  on  the 
Lord  without  distraction. 

That  Satan  tempt  you  not  for  your  incontinencij]  It  is 
most  evident  that  the  scpa>-ations  permitted  by  tlie  apnslle, 
for  he  enjoins  none,  are  only  for  a  season  :  on  exti-aordinary 
occasions  :  and,  that  the  persons  may  come  together  again, 
lest  Satan  taking  advantage  of  tlieir  matrimonial  abstinence, 
might  tempt  either  party  to  illicit  commerce. 

There  are  a  multitude  of  rules  prescribed  in  such  cases  by 
Che  rabbins,  and  indeed  even  by  heathen  writers ;  for  tliis 
was  a  matter  in  which  common  sense  could  alw;iys  judge  ; 
and  under  the  direction  of  experience,  heathens,  as  well  as 
hose  favoured  with  Divine  Revelation,  could  see  what  was 
proper  in  all  such  cases. 

Incontinence,  axpaaia,  rcant  of  strengthlo  regulate  one's 
desires  or  appetites  ;  from  a,  negative,  and  Kprtros,  strength. 
It  is  reinarl.able,  tliat  the  apostle  supposes  that  even  this  tem- 
porary contineitce  might  produce  incontinence  :  and  univer- 
sal observation  confirms  the  supposition. 

6.  I  speak  this  by  permission,  &c.]  It  was  a  constant  cus- 
tom of  the  more  conscientious  rabbins,  to  make  a  difference 
between  the  tilings  which  they  enjoined  on  tlieir  oten  judg- 
ment ;  and  those  which  tliey  built  on  the  authority  of  the  laih. 
Thus  Rabbi  Taticum,  "  The  washing  of  hands  before  ment, 
in  in  our  uion  power :  washing  after  meat,  is  commT,iule.d." 
In  relatiou  to  this  point,  Dr.  Ligiitfoot  produces  some  exam- 
ples from  the  .iewisli  writers  :  "  The  man  is  commanded 
concerning  begetting  and  multiplying,  but  not  the  woman. 
And  when  does  ttie  man  come  undfr  tliis  command  1  From 
the  age  of  sixteen  or  seventeen  years:  but  if  he  exceeds 
twenty  years  without  marrying,  behold  he  violates,  and  ren- 
ders an  afiirmative  precept  vain.  The  Gemara  says,  It  is  for- 
bidden a  man  to  be  witlioul  a  wife  ;  because  it  is  written.  It 
is  not  good  for  inan  to  be  ahhe.  And  whosoever  gives  not 
himself  to  generation  and  multiplying,  is  all  one  witli  a  mur- 
derer :  he  is  as  tliough  he  diminislicd  from  the  image  of  God," 
&c.  We  may  understand  the  apostle  here  as  saying  that  the 
directions  already  given  were  from  his  own  judgment,  and 
not  from  any  divine  inspiration  ;  and  we  may  take  it  for 
granted  that  where  he  does  not  make  this  observation,  hs  is 
Writing  under  the  immediate  afflatus  of  the  Holy  Ppirit. 

7.  For,  I  would  that  all  men,  &c.l  He  wished  that  all  that 
were  then  in  tlie  cliurch,  were  like  himself,  unmarried  : 
but  this  was  in  reference  to  the  necessities  of  the  church,  or 
Waal  \)fy  calls,  ver.  26.  the  present  diair  .    ;  fsr,  it  never  could 

m 


'  every  man  hath  his  proper  gift  of  God,  one  after  this  man 
nor,  and  another  after  that. 

8  I  say,  therefore,  to  the  unmarried  and  widows,  k  It  is  good 
for  them  if  they  abide  even  as  I : 

9  But '  if  they  cannot  contain,  let  them  marry  ;  for  it  is  bet- 
ter to  marry  than  to  burn. 

10  And  unto  tlie  married,  I  command,  ""  yet  not  I,  but  the 
Lord,  "  Let  not  the  wife  depart  from  her  husband. 

11  But,  and  if  she  depart,  let  her  remain  unmarried,  or  bfi 
reconciled  to  her  husband  :  and  let  not  the  husband  put  away 
his  wife. 

hCh  9?5.— i  Matt.  19. 12.  Ch.lS.ll.-k  Ver.  1,26.-1!  Tim.S.  14 -m  See  Ver,  12,2f>, 
40— n  Mai. 2. 14,  16.   Matt.5  32.«i.  19.6,9.  Mark  10. 11,  IS.  Luke  16. 18. 


be  his  wish  that  marriage  should  cease  among  men  ;  and  that 
human  beings  should  no  longer  be  propagated  upon  earth  : 
nor  could  he  wish  tliat  the  church  of  Christ  should  always  be 
composed  of  single  persons ;  this  would  have  been  equally 
absurd.  But  as  the  church  was  then  in  straits  and  difficul- 
ties, it  was  much  better  for  its  single  members,  not  to  encum- 
ber themselves  with  domestic  embarrassments. 

Every  man  hath  his  proper  gift  of  God]  Continence  is  a 
state  that  cannot  be  acquired  by  human  art  or  industry  ;  a 
man  has  it  from  God,  or  not  at  all  :  and  if  he  have  it  from 
God,  he  has  it  from  him  as  the  author  of  his  nature:  for 
where  it  does  not  ex\st  naturally,  it  never  can  exist  but  either 
by  iniraculous  interference,  which  should  never  be  expected ; 
or  by  chirurgical  operation-,  which  is  a  shocking  abomina- 
tion in  the  sight  of  God.  See  the  note  on  Matt.  xix.  12. 

8.  7'he  unmarried  and  widotcs]  It  is  supposed  that  the 
apostle  speaks  here  of  men  who  had  been  married,  in  the 
word  ayapot,  but  were  now  widowers ;  as  he  does  of  women 
who  had  been  married,  in  the  word  x'jpai,  but  were  now  wi- 
dotcs. And  when  he  says  w;  Kci  yti,  even  as  I,  he  means  that 
he  himself  was  a  widower  ;  for  several  of  the  ancients  rank 
Paul  among  the  married  apostles. 

9.  But  if  they  cannot  contain]  If  they  find  it  inconvenient 
and  uncomfortable  to  continue  as  widowers  and  widows,  let 
thein  remarry. 

It  is  better  to  marry  than  to  burn]  Bishop  Pearce  trans- 
lates the  original  thtis  ;  for  it  is  better  to  marry  than  to  be 
made  uneasy.  llvpovaOai,  says  he,  "  signifies  primarily  to 
burn,  but  in  a  metaphorical  sense,  to  be  troubled,  vexed,  or 
made  uneasy.  So  in  2  Cor.  xi.  29.  who  is  offended  and  T 
burn  not,  Kat  nvx  eyoi  vvpoviiai,  and  I  am  not  troubled.  So 
in  Terence,  Uro  hominem,  is  /  ve.v  him."  It  would  be  well 
to  soften  the  sense  of  this  word,  in  reference  to  the  subject  of 
whish  the  apostle  speaks.  He  cannot  mean  burning  with 
h'.st,  no  moi-e  than  Virgil  means  so,  when  he  says,  ..En.  iv. 
ver.  68.  Uritur  infelix  Didn,  the  unfortunate  Dido  is  tor- 
mented;  and  in  Eel.  ii.  68.  Me  tamen  urit  amor;  lore  tor 
ments  me.  All  this  may  be  said  with  the  strictest  truth  in 
such  cases,  where  the  impure  fire,  i-eferred  to  above,  has  no 
existence. 

A  curious  story,  which  certainly  casts  light  on  the  phraseo- 
logy of  this  place,  is  related  by  Dr.  Lightfoot,  from  the  tract 
Ki'ddushin,  fol.  81.  "  Some  captive  women  were  brought  to 
Neliardea,  and  disposed  in  the  house,  and  the  upper  room  of 
Rabbi  Amram.  Tiiey  took  away  the  ladder  [that  the  women 
might  not  get  down,  but  stay  there  till  they  were  ransomed.) 
As  one  of  tliese  captives  passed  by  tlie  window,  the  light  of 
her  great  beauty  shined  into  the  house.  Amram,  [captivated] 
set  up  the  ladder  ;  and,  when  he  was  got  to  the  middle  of  the 
steps,  [checked  by  liis  conscience]  he  stopped  short,  and  with 
aloud  voice  cried  out  fire  !  fire  !  in  tlie  house  of  Amram! 
[This  he  did  that  the  neighbours  flocking  in,  lie  might  be  ob- 
liged to  desist  from  the  evil  affection  which  now  prevailed  in 
him]  The  rabbins  ran  to  him,  [and  seeing  no  fire]  they  said, 
Thou  hast  disgraced  us.  To  wliicli  he  replied,  It  is  better 
that  ye  he  disgraced  in  the  house  of  Amram  in  this  world, 
than  that  ye  be  disgraced  by  me  in  the  loorld  to  come.  He 
then, adjured  that  evil  affection  to  go  out  of  him  ;  and  it  went 
out  as  a  pillar  o/pire.  Amram  said.  Thou  art  virs  , and  I 
am  ple.=;h  ;  yet  for  all  that  I  have  prevailed  agaijist  Ihee." 
From  this  story  inucli  instruction  may  be  derived. 

10.  I  command,  yet  not  I,  but  the  Lord]  I  do  not  give  my 
own  private  opinion,  or  judgment,  in  this  case  ;  for  trie  Lord 
Jesus  commands,  that  man  shall  not  put  asunder  them  whom 
God  hath  joined.  Mat',  v.  32.  xix.  6.  And  God  has  said  the 
same.  Gen.  ii.  24.  The  following  extracts  will  prove,  that  the 
law  among  the  Jews  was  very  loose  relative  to  the  firmness  of 
llie  marriage  bond.  ^      ,.     ^     j  ^ 

A  woman  might  put  away,  or  depart  from  her  husband,  by 
giving  this  simple  reason  to  the  elders,  who  would  give  the 

following  certificate;— "In day,   of week,  of 

year,  A.  daughter  of  B.  nut  away  before  us,  and  said:  My 
mother,  or  my  brethren,  deceived  me,  and  wedded  me,  or  be- 
trothed' me,  when  I  was  a  very  young  maid,  to  C.  son  of  D. 
but  I  now  reveal  my  mind  before  you,  that  I  will  not  have 

Sometimes  they  parted  wiih  mutual  consent,  and  this,  also, 
was  considered  I'-gal,  as  was,  also,  the  marriage  of  the  sepa- 
rated parties  to  others ;  witness  the  following  story  :  "  A  good 
man  had  o  good  wife ;  but  because  they  had  no  children,  they 
mutually  put  away  each  other.  The  good  man  married  a  bad 
(a  heatlien,)  wife,  and  she  made  h'm  bad,  (a  heathen  :)  the 
good  woman  married  a  bad  (a  heathen)  iiusband,  and  sho 
made  turn  sood,'| 


tHrections  to  men,  married 


CHAPTER  VII. 


to  heathen  women,  ^e. 


12  But  10  the  rest  speak  I,  ■■  not  the  Lord  :  If  any  brother 
hath  a  wife  that  bclieveth  not,  and  she  be  pleased  to  dwell 
with  him,  let  him  not  put  her  away, 

13  And  the  woman  which  hath  a  husband  that  believeh  not, 
and  if  he  be  pleased  to  dwr-U  with  her,  P  le   her  not  leave  liiin. 

14  For  the  unbelieving  husband  is  sanctified  by  the  wife,  and 
the  unbelieving  wife  is  sanctified  by  ihe  husband  :  else  q  were 
your  children  unclean  ;  but  now  are  llicy  holy. 

15  But  if  the  unbeliijviiig  dc;.art,  let  him  depart.  A  brother 
or  a  .sister  is  not  under  bondage  in  sucii  cases :  but  God  hath 
c-iUed  us  <■  to  »  peace. 

16  For  what  knowcstthou,  O  wife,  whether  ihou  shalt  i  save 

o  Vcr.  B — 1<  I  Hi-l   3.  1,  'J II  M  ,1    2    1.5— r  Rom.  12.  IS    4  H.  19.     Vh.  I  i. 

aj.     H.b    I'i    H  —    lir.  in  l.e..cp — '  1  '•'■-.  i.  1    "  Gr.  wli.il. 


Divorces  were  easily  obtaim'd  among  tiiein,  aiid  tlu-y  consi- 
dered  hem  the  dissolvini  of  the  marriage  bond  :  and,  in  con- 
sequence of  these,  the  parties  might  re-maiTy  with  others. 
This  was  contrary  to  the  original  institution  of  marriage  ;  and 
is  opposed  bolli  bV  our  Lord  and  the  apos  le 

If.  But,  and  if  she  depart]  He  puts  the  case  -"s  probable, 
because  it  w.ts  frequent;  but  lays  it  und'*.-  restrictions. 

Let  her  remnirt  unmarried]  6he  departs  at  her  own  peril  ; 
hut  she  must  not  marry  another :  si:*.'  musi.  either  continue 
unmarried,  -t  be  reconciled  to  l;er  hiisb^^nd. 

ji'irf  let  not  tlie  hnsbaKd  put  away  his  iP'J/e]  Divorces  can- 
not be  allowed,  but  in  the  c.ise  oi  Jurnicatiun ;  an  act  of  this 
kind  dissolves  t!ie  marr-age  rote  ,•  but  i  otlii  g  else  cai'.  Ii  is 
a  fact,  that,  among  the  Jew.^  tiic  Wife  had  just  as  much  right 
to  put  away  her  husband,  as  tlie  husband  had  to  put  away  Tiis 
wile.  As  divorces  were  granted,  it  was  right  th  t  e.icli  sliould 
liav"  an  equal  power;  for  this  served  as  a  mutual  check. 

12.  But  to  the  rest  speak  I,  not  the  Lord]  As  if  ho  hud  said, 
for  what  I  liav;  already  s.oken,  I  have  the  testimony  of  the 
Lord  by  Mo.ses ;  and  of  iny  own  Loid  and  Master  Christ. 
But  for  the  directions  which  I  nin  now  about  to  giv'',  there  is 
no  written  testimony ;  and  I  deliv-er  them  now  for  the  lirst 
time.  The.se  words  do  not  intimate,  that  the  apostl?  was  not 
now  under  the  inliueHce  of  the  Divine  Spirit ;  but,  that  there 
was  nothing  in  the  sacred  writings  which  bore  directly  on 
this  point 

If  any  brother]  A  Christian  man,  have  a  irife  tliat  be- 
lieveth  not,  i.  e.  who  is  a  heathen ;  not  yet  conveitf-d  to  the 
<yhristtan  faith  ;  and  she  I'e  pleased  to  dwell  with  him.  not- 
withstanding his  turning  Christian  since  their  m:irriagp;  let 
/lim  not  put  /ler  away,  because  she  still  continues  in  her  hea- 
then superstition. 

13.  A7td  the  W07tian]  Converted  from  heathenism  to  tlic 
Christian  faitli :  Which  hath  a  husbajid,  who  still  abides  in 
heatlienism  ;  if  he  be  pleased  to  dwell  with  her.  notwithstand- 
ing she  has  become  a  Christian  since  llieir  marriage,  let  her 
vol  leave  him  bee  luse  he  still  continues  a  heathen. 

14.  The  unbelieving  hushatul  is  sanctified  by  the  wifn]  Or, 
rather,  is  to  be  reputed  as  sanctified,  on  account  of  his  wife  : 
6he  being  a  Christian  woman,  and  he,  though  a  Itealhcn.  hc- 
in^,  bv  marriage,  onejiesh  wiih  her;  her  sancti'y,  rs  far  as  it 
rclers'  to  outward  thirlfes,  may  be  considered  as  imputed  to 
him,  so  as  to  render  their  connexion  not  unlawful.  The  case 
is  the  same  when  the  wife  is  a  heathen,  and  the  husband  a 
Christian.  Tiie  word  sanciification,  here,  is  to  be  applied 
much  more  to  the  Christia7i  state  than  to  any  moral  change  in 
the  persons:  for,  Ayioi,  saints,  is  a  common  term  for  Chris- 
tians, those  who  were  baptized  into  the  faith  of  Christ;  and, 
as  its  corresponding  term,  O'ltrnp  kedushim,  signified  all  the 
Jews,  who  were  in  the  covenant  of  God  by  circumcision. 
The  heathens  in  qiiestion  were  considered  to  be  in  this  holy 
state  by  means  of  their  connexion  with  those  who  were  by 
their  ChriF'ian  profession  saints. 

Else  were  your  children  uiiclean]  If  this  kind  of  relative 
sanctification  were  not  allowed,  the  children  of  these  persons 
could  not  be  received  into  the  Christian  churcli,  nor  enjoy 
any  rights  or  privileges  as  Christians  ;  but  the  church  of  God 
never  scrupled  to  admit  such  children  as  members,  just  as 
well  as  she  did  tho.5C  who  had  sprung  from  parents,  both  of 
whom  were  Christians. 

The  Jews  considered  a  child  as  born  out  of  holiness,  whose 
itarenU  were  not  proselytes  at  the  time  of  the  birth,  though 
afterward  ihev  became  proselytes.  On  the  other  hand,  they 
considered  the  -.ihildren  of  heathens  born  in  holiness,  provided 
Ihe  parents  became  proselytes  before  the  birth.  All  the  child- 
ren of  the  heathens  were  reputed  unclean  by  the  Jews;  and 
all  their  own  children  Ao/y.— See  Dr.  Lightfool.  This  shows 
clearly  what  the  apostle's  meaning  is. 

If  we  consider  the  apostle  as  speaking  of  the  children  of 
heathens,  %*-c  shall  get  a  remarkable  comment  on  this  passage 
from  TertuUian,  who,  in  his  trc.itise  De  Carne  Christi, 
cbaps.  37,  39.  gives  us  a  melanclwly  account  of  the  height  to 
which  superstition  and  idolatry  had  arrived  in  liLs  time, 
among  the  Romans.  "A  child,"  says  he,  "  from  its  very  con- 
ception, was  dedicated  to  the  idols  and  dsmons  they  wor- 
ehippeU.  While  pregnant,  the  mother  had  her  body  swathed 
round  with  bandages,  prepared  with  idolatrous  rites.  The 
embryo  they  conceivccf  to  be  under  tiie  inspection  of  the 
fO''.des8  Alemona,  who  nourished  it  in  the  womo.  Nona  and 
Decima  took  care  that  it  should  be  bom  in  the  ninth  or  tenth 
month.  Partula  adjusted  every  thing  relative  to  the  labour ; 
end  Lueina  ushered  it  into  the  light.  During  the  week  pre- 
eedint  the  birtli,  a  table  was  spread  for  Juno  ;  and,  on  the 


thy  husband  ;  or  u  how  knowcst  thou,  O  man,  whether  thou 
slialt  save  thy  wife  1 

17  But  a.s  God  hath  distributed  to  every  man,  as  the  Lord 
hath  called  every  one,  so  let  him  walk.  And  »  so  ordain  1  in 
all  churches. 

18  Ls  any  man  called  being  circumcised  ?  lot  him  w  not  be- 
come nncircumcised.  Is  any  called  in  uncircumcision?  «  let 
him  not  be  circumcised. 

19  y  Circumcision  is  nothing,  and  uiicircumcision  is  nothing, 
I  but  the  k"eping  of  the  commandnienls  of  God. 

2i'  Let  every  man  abide  in  tlie  same  calling  wherein  he  was 
called. 

vCh.  4  17.  2  Cor  tl.  23 — wl  Mnc.  I.  15 —X  Ads  16.  1,  S,  19,  SI, S3.  GuI. 
5.  2— y(;.il    5.  S.  &6    I)— zJiili'i  I.S    U     I  Joiin  2   3    4  3.  24." 

last  day,  certain  persons  were  called  together  to  mark  the 
moment  on  which  the  parcce  or  fates  had  fixed  its  destiny. 
The  first  step  the  child  set  on  the  erth,  w.is  consecrated  to 
the  goddess  St^ilina  ;  and,  finally,  some  of  the  hair  was  cut 
oir  or  tiie  whole  head  sliaven,  and  tlie  hair  ofTered  to  some 
g^Kl,  or  goddess,  through  some  public  or  private  motive  of  de- 
votion." He  adds,  that  "no  child  among  the  heathens  waa 
born  in  a  state  of  purity;  and  it  is  not  to  be  wondered  at  " 
siys  he,  "that  demons  jiossess  them  f.-om  their  youth,  seeing 
they  w"r.?  t!ius  early  drd'cnted  to  theirservice."  In  reference 
to  tliis,  lie  tiiinks  t?t.  Paul  speaks  in  the  verfe  before  ns,  "  7'he 
unbelieving  husband  is  sanctified  hy  thi^  wife — else  were  your 
children  uncleaii  ;  but  now  are  they  holy ;  i.  e.  "  As  the  pa- 
rent.' were  converted  to  the  Christian  f  .ith,  the  child  conies 
into  the  world  without  tiiese  impure  and  unhallowed  rites ; 
and  is,  from  its  infancy.  cons<^crat?d  to  the  true  God." 

)5.  But  if  the  vnb'e'ievin!;  depart]  Whether  husb<nd  or 
wife  :  if  sucii  o'latinatety  depart  and  utterly  refuse  all  rolia- 
bitiiiioii ;  a  brother  or  a  sister,  n  Christian  man  or  woman  is 
not  under  bondage  to  any  particular  laws,  so  as  :o  b°  pre- 
vented from  remarryin g  .-'such,  probably,  the  law  stood  then  ; 
but  it  is  not  so  now :  for  the  marriage  can  only  be  dissolved  by 
deatlv,  or  by  the  ecclesiastical  court.  Kven  fornication,  or 
adultery,  d(>?s  not  dissolve  the  marriage  contract;  nor  will 
the  obstinate  sevaration  "f  any  of  the  partie.s,  however  long 
continued,  give  the  party  abandoned,  authority  to  remarry. 
Ifthe  fersou  have  been  b'eyondsei.  and  not  heard  of  for  Si.-ven 
years,  it  is  presumed  he  may  be  dead,  and  marriage  lm.<!  been 
connived  ai  in  such  cases.  If  there  lie  no  person  In  complain, 
it  may  bo  presumed  that  there  is  none  injured.  But  1  have 
known  instances  where  even  a  marriage  aiv-r  seven  years' 
absence,  has  been  very  unfortunate ;  to  a  husband,  returniiig 
at  the  end  of  ton  or  twelve  years,  and,  to  his  utter  distn-s-s 
finding  liis  wife  married  to  ano.her  man,  and  with  issue  of 
I  ha' marriage !  There  can  be  no  safety  in  this  case,  unlrss 
there  bo  absnluteceriainty  of  tliei/sa^Aof  the  uurty  in  QU'>stion. 

God  hath  called  us  to  peace]  Tlie  refrac'ory  and  aisagret- 
ing  party  should  not  be  compelled  to  fulfil  such  niatrinioni  d 
eng'gemen  s,  us  would  produce  continual  jarring  and  rfi'.v- 
cord.  At  tile  same  time,  eacSi  sliould  takecare  tha;  he  give  no 
cause  for  disagreements  and  separation  :  for  the  author  of 
llie  Christian  religion,  is  the  auilior  of  peace,  and  has  called 
us  to  it. 

16.  Fbr  what  knowest  thou,  O  wife]  You  that  are  Chris- 
tians, and  who  have  heathen  partners,  do  not  give  them  un 
because  they  are  such  ;  for  you  may  become  the  means  of 
saving  tiiem  unto  eternal  life.  Bear  your  cross,  and  look  up 
to  God,  and  he  may  give  your  unbelieving  husband,  .or  wife, 
to  your  prayers. 

17.  But  as  God  hath  distribited  to  every  man,  &c.]  I^-t 
every  man  fulfil  the  duties  of  the  state  to  which  God,  in  the 
course  of  his  providence,  has  c:.lled  hirr- 

So  ordain  I  in  all  churches]  I  do  not  lay  on  you  a  burthen 
which  others  are  not  called  to  bear  :  this  is  the  general  rule 
which,  by  the  authority  of  God,  I  impose  on  every  Christian 
society. 

18.  Is  any  man  called,  being  circumcised'/]  Is  any  man, 
who  was  formerly  a  Jeiv,  converted  to  Christianity. 

Let  him  not  become  uncireunieised]  Let  liim  not  endeavour 
to  abolish  the  sign  of  the  old  coven mt.  which  he  bears  in  liis 
flesh.  The  Greek  words,  nn  cinirnaaQo},  let  him  not  draw 
over,  is  evidently  an  elliptical  expression  ;  the  word  mv  UKpo- 
(ivariav,  the  foreskin,  being  understood ;  which,  indeed,  is 
added  by  the  Armenian  and  the  Itala;  and  several  of  the 
Latin  Fathers.  It  is  a  fact,  that  it  was  possible,  by  the  assist- 
ance of  arf,  to  do  this;  and  Celsus,  himself,  prescribes  the 
mode,  De  Medic,  vii.  25,  by  frequent  stretching,  the  circum- 
cised skin  could  be  again  so  drawn  over,  as  to  prevent  the 
ancient  sign  of  circumcision  from  appearing.  Some,  in  t'leir 
zeal  against  Judaism,  endeavourea  to  abolish  this  sign  of  it 
in  their  flesh  :  It  is  most  evidently  against  this,  that  the  ajioe- 
tie  speaks.  Many  false  Jews  ma'de  use  of  this  practice,  that 
they  might  pass  through  heathen  countries  unobserved; 
othcrsvise,  in  frequenting  the  baths,  they  would  have  been 
detected. 

Let  him  not  be  circumcised]  Let  no  man,  who,  being  a 
Gentile,  has  been  converted  to  the  Christian  faith,  submit  to 
circumcision,  as  something  necessary  to  his  salvation. 

19.  Circumcision  is  nothing]  Circumcision  itself,  though 
commanded  of  God,  is  notliing  of  itself,  it  being  only  a  sign  of 
the  justification,  which  should  be  afterward  received  by  railh. 
At  present,  neither  it,  nor  its  opposite,  either  hinder  ot  fur- 
ther the  work  of  grace :  and,  keeping  the  commandments  of 

117 


Questioru  concerning  the 


I.  CORINTHIANS. 


state  of  celibacy  conjiidcred. 


21  Art  thou  called  being  a  servant  1  care  not  font :  but  if 
thou  mayest  be  made  free,  use  il  ratlier. 

22  For  he  that  is  called  in  the  Lord,  being  a  servant,  is  the 
Lord's  •>  freeman  :  likewise  also  he  that  is  called,  being  free, 
is  '  Christ's  servant. 

23  i  Ye  are  boujlit  with  a  price ;  be  not  ye  the  servants  of  men. 

24  Brethren,  '  let  every  man,  wherein  he  is  called,  therein 
abide  with  God.  ■,        .    ,.v. 

25  Now  concerning  virgins,  f  I  have  no  commanament  ot  the 
Lord:  yet  I  give  my  judgment,  as  c;ie  ^  that  hath  obtained 
mercy  of  the^Lord  h  to  be  faitliful. 

26  I  suppose,  therefore,  that  this  is  good  for  the  present  •  dis- 
tress, /  say^  k  that  it  is  good  for  a  man  so  to  be. 

.  John8.J>-..  Rom.B.18,3J.  Philem.  l6.-h  Gr.maile  free.-c  Chap  9.ai.  Gal.r..l3. 
Eph6.6.  I  P«.3.16.-dChap.6.ao.  1  Pel.  1.13,  19.  See  Lev. 25.42.— e  Verse  20.— 
f  Veise6,10,  40.  SCor.S.S,  10. 


God,  from  his  love  shed  abroad  in  a  believing  heart,  is  the 
sum  and  substance  of  religTon. 

20.  Let  every  man  abide  in  the  same  calling]  As  both  the 
circumcised  and  uncircuinciseil,  in  Christ  have  the  same  ad- 
vantages, and  to  their  believing,  the  same  facilities;  so  any 
Bituation  of  life  is  equally  friendly  to  the  salvation  of  the  soul, 
if  a  man  be  faithful  to  the  grace  he  has  received.  Therefore, 
in  all  situations,  a  Christian  should  be  content :  for  all  things 
work  together  for  good  to  him  who  loves  God. 

21.  Art  thou  called  being  a  servant  7]  Aov'SogeK\r}6ni;  art 
thou  converted  toChrist,  while  thou  art  a  slave?  the  property 
of  another  person,  and  bought  with  his  money  :  care  not  Jor  it : 
this  will  not  injure  thy  Christian  condition  :  but  if  thou  canst 
obtain  thy  liberty,  use  it  rather  ;  prefer  this  state  for  tlie  sake 
of  freedom,  and  the  temporal  advantages  connected  with  it. 

22.  For  he  that  is  called]  The  man  who,  being  a  slave,  is 
converted  to  the  Christian  faith,  is  the  Lord's  freeman  ;  his 
condition  as  a  slave  dues  not  vitiate  any  of  the  privileges  to 
which  he  is  entitled  as  a  Christian :  on  the  other  hand,  all 
free  men,  who  receive  the  grace  of  Christ,  mnst  consider 
tjiemselves  the  slaves  of  the  Lord,  i.  e.  his  real  property,  to 
be  employed  and  disposed  of  according  to  his  godly  wisdom  ; 
who,  notwithstanding  his  slate  of  sulijection,  will  find  the  ser- 
vice of  his  Master  to  be  perfect  freedom. 

23.  Ye  are  bought  with  a  price]  As  truly  as  your  bodies 
have  become  the  property  of  your  masters,  in  consequence  of 
his  paying  down  a  price  for  you  :  so  sure  you  are  now  the 
Lord's  property  in  consequence  of  your  being  purchased  by 
the  blood  of  Clirist. 

Some  render  tliis  verse  interrogatively,  Are  ye  bought  with  a 
price  from  your  slavery  1  Do  not  again  become  slai-es  qfinen. 
Never  seW  yourselves:  prefer  and  retain  your  liberty,  now 
that  ye  have  acquired  it. 

In  these  verses  the  apostle  shows  that  the  Christian  religion 
does  not  abolish  our  cn^ti!  connexions  : — in  reference  to  them, 
where  it  finds  us,  there  it  leaves  us.  In  whatever  relation  we 
stood  before  our  embracing  Christianity,  there  we  stand  still : 
our  secular  condition  being  no  farther  changed,  than  as  it 
may  be  effected  by  the  amelioration  of  our  moral  character. 

24.  Let  every  man—abide  with  God]  Let  him  live  to  God 
in  whatsoever  station  he  is  placed  by  Providence.  If  he  be 
a  .slave,  God  will  be  with  hiin  even  in  his  slavery ;  if  he  be 
faithful  to  the  grace  which  he  has  received.  Il  is  very  likely 
that  some  of  the  slaves  at  Corinth,  who  had  been  converted 
to  Christianity,  had  been  led  to  think  that  their  Christian  pri- 
vileges absolved  them  from  the  necessityof  continuingslaves; 
or,  at  least,  brought  them  on  a  level  with  their  CUiristian  mas- 
ters. A  spirit  of  this  kind  might  have  soon  led  to  confusion 
and  insubordination,  and  brotight  scandals  into  the  church.  It 
was  therefore  a  very  proper  subject  forthe  apostle  tn  interfere 
in  ;  and  to  his  autli'ority,  the  persons  concerned  would,  doubt- 
less, respectfully  bow. 

25.  Now  concerning  virgins]  This  was  another  subject  on 
which  tJic  church  at  Corinth  had  asked  the  advice  of  the  apos- 
tle. The  word  rrapdrvo^,  virgin,  we  take  to  signify  a  pure, 
Uiimarried  yoniig  woman;  but  it  is  evident  that  the  word, 
in  this  place,  means  young  unmarried  persons  of  either  sex, 
as  appears  from  verses  26,  27,  .32—34.  and  from  Rev.  xiv.  4. 
The  word  irapdcvo;,  virgin,  is  frequently  applied  to  men  as 
well  as  to  women.  See  fSuidas  under  the  word  Afh\-  auros 
rapdevoi  Kai  SiKatos  vTrripxc,  ffe.  (Abel)  vms  a  virgin,  and  a 
righteous  man.  In  ver.  36.  the  \v.>rd  is  supposed  to  mean  the 
ttate  of  virgitiity  or  celibacy — and  very  probable  reasons  are 
assigned  for  it ;  and  it  is  evident  that  persons  of  either  sex  in 
a  state  of  celibacy  are  the  persons  intended. 

I  have  no  commandment  of  the  Lord]  Tliere  is  nothing  in 
the  Sncred  Writings  that  directly  touches  this  point. 

Yet  I  give  my  judgment]  As  every  way  equal  to  such  com- 
rnandments,  liad  there  been  any ;  seeing  I  have  received  the 
teaching  of  his  own  i^pirit,  and  have  obtained  merry  of  the 
lyyrd  to  be  faithful  to  this  heavenly  gift,  so  that  it  abides 
with  me  to  lead'me  into  all  irutli.  In  this  way  I  think  the 
apostle's  words  may  be  s^ifely  understood. 

26.  This  is  good  for  the  present  distress]  There  was  no 
period  in  the  heathen  times,  when  the  church  was  not  under 
persecutions  and  afflictions;  on  some  occasions,  these  were 
tn.^re  oppressive  than  at  othere. 

The  word  nvayxri  signifies  necessitij,  distress,  tribulation, 

and  calamity,  as  it  does  in  Luke  xxi.  '23.  2  Cor.  vi.  4.  and  xii. 

10.    In  such  times  when  the   people  of  God  had  no  certain 

dwelling-place  ;  when  they  were  lying  at  the  mercy  of  their 

118 


Art 


27  Art  thou  bound  unto  a  wife  1  seek  not  to  be  locsed. 
thou  loosed  from  a  wife  1  seek  not  a  wife. 

2S  But,  and  if  thou  marry,  tliou  hast  not  sinned  ;  and  if  a 
virgin  marry,  she  hath  not  sinned.  Nevertheless  such  shall 
have  trouble  in  the  flesh  ;  but  I  spare  you. 

29  But '  this  1  say,  brethren,  the  lime  is  stiort :  it  remaineth, 
that  bot'n  they  that  have  wives  be  as  ihougli  they  had  none; 

30  And  tliey  that  weep,  as  though  they  wept  not  ;  and  they 
that  rejoice,  as  though  they  rejoiced  not;  and  they  that  buy,  as 
though  they  possessed  not ; 

31  And  they  that  u.^e  this  world,  as  not ""  abusing  it ;  for  "  the 
fashion  of  this  world  passeth  away. 

32  But  I  would  have  you  without  carefulness.    "  He  that  is 

g  1  Tim. 1.16—11  Chap  4.2.  1  Tir.i.l.  12.— i  Oi 
13.11,  1  Pet. 4, 7  aPei.a.S,  a— mCImp.9.13.— n 
l.ai.&4.7.   1  John2.17.-ol  Tin.  5  .>. 


enemies,  without  any  protection  from  the  state ;  the  state  itseff 
often  among  the  pene'jutors ;  he  who  had  a  family  to  care 
for,  would  tind  himself  in  very  embarrassed  circumstances, 
as  it  would  be  much  more  easy  to  provide  for  his  personal 
safely,  tlian  to  have  the  care  of  a  wife  and  children.  On  this 
account  it  was  much  better  for  unmarried  persons  to  continue, 
for  the  present,  in  their  celibacy. 

27  Art  thou  bound  unto  a  wife!]  i.  e.  married;  for  the 
marriage  contract  was  considered  in  the  liiht  of  a  bond. 

Seek  not  to  be  loosed]  Neither  regret  your  circumstances, 
notwitlistanding  tlie  present  distress;  nor  seek,  on  this  ac- 
count, for  a  dissolution  of  the  marriage  contract.  But  if  thou 
art  under  no  matrimonial  engagements,  do  not,  forthe  present, 
enter  into  any. 

2S.  But,  and  if  thou  marry]  As  there  is  no  law  against 
this,  even  in  the  present  distress,  thou  ht'.st  not  sinned,  be- 
cause there  is  no  law  against  this;  and  it  is  only  on  account 
of  prudential  reasons,  that  I  give  this  advice. 

And,  if  a  virgin  marry]  Both  the  man  and  the  woman 
have  equal  privileges  in  tliis  case;  either  of  them  may  marr>- 
without  sin.  It  is  probable,  as  there  were  many  sects  and 
parties  in  Corinth,  that  there  were  among  them  those  who 
forbad  to  marry,  1  Tim.  iv.  3.  and  who  might  have  maintain.- 
ed  other  rfoc/^ines  of  devils  besides.  These  persons,  or  such 
doctrines,  the  apostle  had  in  view  when  he  says,  Ihey  may 
marry,  and  yet  not  sin. 

Trouble  in  the  flesh]  From  the  Simple  circumstance  of  the 
encumbrance  of  a  family,  while  under  persecution  ;  because 
of  the  difficulty  of  providing  for  its  comfort  and  Sal'ety,  while 
flying  before  the  fa;e  of  oersecution. 

But  J  spare  you]  The  evil  is  coming  :  but  I  will  not  press 
upon  you  the  observance  of  a  prudential  caution,  which  you 
might  deem  too  heavy  a  cross. 

29.  1'he  ti7ne  is  short]  These  persecutions  and  distresses  are 
at  tlie  door,  and  life  itself  will  soon  be  run  out.  Even  ilien, 
Nero   was  plotting  those  giievous  persecutions  with  wViicb 

,  he  not  only  afflicted,  but  devastated  the  church  of  Christ. 

They  that  have  wives]  Let  none  begin  to  thirk  of  any 
comfortable  settlement  for  his  family;  let  him  sit  loose  to  ail 
earthly  concerns,  and  stand  ready  pit-pared  to  escape  for  his 
life,  or  meet  death,  .is  the  Providence  of  God  may  permit. 
The  husband  will  be  dragged  from  the  side  of  his  wife,  to  ap- 
pear before  the  magistrates,  and  be  required  either  to  abjure 
Christ  or  die. 

Linqvenda  telltis,  eidomvs,  et  placens 
Uxor ;  neqne  harum,  quas  colis,  arborum 
Te,  prater  invisas  cu presses, 
Vila  brevem  dominum  sequetnr. 

IIoR,  Odar.  Lib.  11.  Od.  xiv.  ver.  22. 
Your  pleasing  consort  must  be  left. 
And  you  of  house  and  lands  bereft, 

Must  to  the  shades  descend  : 
The  Cypress  only,  hated  tree  ! 
Of  all  ttiy  much-loved  groves,  shall  thee 

Its  short  lived  lord,  attend.  Fbancis. 

Voor  Heathenism .'  thou  couldest  give  but  cold  comfort  in 
such  circumstances  as  these:  and  infidelity,  thy  younger 
brother,  is  no  better  provided  than  thou. 

30.  They  that  iceep,  &c.]  There  will  shoitly  be  such  a 
complete  system  of  distress  and  confusion,  that  private  sor- 
rows and  private  joys  will  be  absorbed  in  the,  weightier  and 
more  oppressive  puljlic  evils— yet,  let  every  man  still  continue 
in  his  calling;  let  him  buy,  and  sell,  and  traffic,  as  usual; 
though  in  a  sliort  time,  eitlier  by  the  coming  persecution,  or 
the  levelling  hand  of  death,  lie  that  had  earthly  property, 
will  be  brought  into  the  same  circumstances  with  him  who 
liad  none. 

31.  And  they  thai  use  this  world]  Let  them  who  have  earthly 
property  or  einployraents,  discharge  conscientiously  their  du- 
t'cs  from  a  conviction  of  the  instability  of  earthly  things. 
Make  a  right  use  of  every  thing,  and  pervert  nothing  from 
its  tise.  To  use  a  thing,  is  to  employ  it  properly,  in  order  to 
accomplish  the  end  to  which  it  refers.  To  abuse  a  thing,  sig- 
nifies to  pervert  ilfrmn  that  iise.  Pass  through  things  tejn- 
poral,  so  as  not  tr  lose  those  wliich  are  eternal. 

For  the  fashion  of  this  v:orld\  To  trx/jya  tov  Koap.ov  rovrov, 
signifies  picperly  the  present  state  or  constitution  of  things  : 
tho  frame  of  :he  ir.orld ;  that  is,  the  world  itself.  But  often 
the  term  »f.;t>/ios,  world,  is  laki'ii  to  signify  the  Jeieish  state 
ani  polity;  the  destruction  of  this  was  then  at  hand,  and  this 
the  Holy  Spirit  might  then  signify  to  the  apostle. 


he  diference  of  circuvistaruca 


h»  ^""'^'^  '""■^1'"  C*""  ".'®  "''"S''  "  ">=*'  I'c'ong  to  the  Lord,  how 
he  may  please  the  Lord.  >;i^iu,  jiuw 

33  But  l>e  that  is  married  careth  fnr  the  things  that  are  of  the 
world,  how  lie  may  please  his  wife 

ai  There  Is  difference  al>io  between  a  wife  and  a  vir^'in 
The  unmarried  woman  i  careth  for  the  tliinps  of  the  Lod' 
that  she  may  be  holy  both  in  body  and  in  spirit  •  but  siie  that 

;ur;;^^Ax'„'d.'"'''''="''"«-^"^''>--^''''>--^ 

r  Orof  chf  I,nril,  m  Ver.31. 

r„^;V'''''''"''^°''*-f"'""«r'fhi^^an  these  things  Will  Shortly 
come  to  pass,  yet  do  not  be  anxious  about  the.^    Every  oc 

The'wrMh'ofl,"'^""  ,"'?,  •^"■'■'^''°"  ^'"'  "'•••nagement  of  ?;od 
2„  K  n  "  ""^  '•"•''"  '*'i''""  P'^^'se  him,  and  the  remainder  of  it 
he  shall  restrain,  and  none  can  harm  you  if  ye  be  followers 

?he  n'etT  "   ^""'^-     "^^  ""°"'^  ^"  ''"^^  ^«  advice  of 

'  VVith  patient  mind  thy  course  of  duty  run  ■ 
God  nothing  doe.-i,  nor  suffers  to  lip.  done 
Biit  thou  would^st  do  thyself,  cculiPst  thou  but  see 
rhe  end  of  all  crents  as  well  as  He."  Bvrom 

//e  Wia<  IS  unmarried  careth  for  the  thinss  that  he'ln\,a- 
to  the  Lord]  He  has  nothing  to  do  with  a  fan.il^tjj     .ereforf 


CHAPTER  Vn. 


o/'^^e  married  and  single. 
35  And  this  I  speak  for  your  own  profit ;  not^thaTl^^^TT^, 

I  marry       '  "  ''"  '^''="  ^"^  '^'"'  ^'«  «'""eth  not : ''  let  ttem 

i  i.^I  ^Nevertheless  he  that  slandeth  steadfast  in  his  heart  h■^x 

."g  no  necessity,  but  hath  power  over  his  own  wilUnd  hath 

I  llukcinw,  fcc—r  lieu. 7.3. 

sion  is  only  a  paraphrase,  isTluis  transl^toTbTTjuWpiJr 

nffSi9^.?-;KSS,^b^^^ 


33.  Bui  he  that  is  married]    He  has  a  fannh,  to  provide  !  't^r'A'"'"^  T*' ""  ?^'"'*  "/''>,  he,  seeing  fro'm  hi's  daueh 
r,  and  Ins  wife  toplea.se,  as  well  as  to  fiillil  1  k  ,i,,,^^I^",      'e^'s  ci.c.imstances,  that  it  wo.il.l  ho  ,,r,.A  ."",.'11! ",""«!' 


i-i  «"J  'f  Wife  to  please,  as^^^elfas  Jo  fn¥l  I  fs  Xity  rG!,' f 
and  attend  to  the  concerns  ,)f  his  own  soul.  Th^  siJ,X  mt 
has  nothing  to  attend  to  but  what  concerns  hisown  salvat™n  • 
the  marrtpd  man  hns  all  this  toalteud  to,  and  b^.si  es  to  nro' 
vide  for  his  wife  and  family,  and  take  care  of  the tr' ^0^^ 
.nterests  also^  The  single  man  lias  very  little  ro  ible  com 
paratively  ;  the  m«rr;e<i  man  has  a  great  deal.  The  s/«  "/p 
v,an  IS  an  atom  in  society;  the  viarried  man  is  a  smal  rrlif 
mun,t,j  ,n  himself     The  former  is  the  centre  yhVsri''T 

abroad,  makes  a  much  more  important  part  of  the  bodv^ci . 

geman  hvcs  for,  and  does  good  to  himae'f  only  •  tbemJr 

«/ar*and  the  church  of  Christ  are  dependaiu  on  the  7r,ar,ied 
man  as  from  him,  undorGod,  the  one  has  *„/,/er/s,  the  o  I  or 
Tnd  hv7n',lV "'''  '.^c^'"=-/« '"«»  is  but  an  individua  ineitl  er- 


cannot  possibly  do^     And  therefore  both  himself  and     is°«e    own  heaH   •''nV';',' '  '"■'"  "^*ldcpends  irf  on  the  pu'iT-nse  of  us 

^.V^.t  p:!^:rr^!l!"«""'^'y  "*""-  <"-;-  of  „.  other!' '{^  °olS,r:^.  Ir^rfi:.^^.^- "^'-  ■?'«  <-«  .-f",  and  Ihe 


III  "    •-"•••   iii^  vmuKII- 

..  Y '  "■"'   "-  *^oi'lu  no  7tron£-  to  /orrp   Iipr  f/^ 

men  dedicated  ,o  the  service  of  God,  who  wore  cal  ed  Zfw-IT 
T,>-s,ns,  in  the  primitive  church.     And   a  case    s  mit  l.ere' 

1  I'.'.n'bTIf  '■'"','■'  "''"'"  °'^'^"'-  ''^  '•""''e'-  «l'e  bie.'crof  even 
a  ^o«>  of  this  kind  necessary,  and  so  no  sin  be  committed  '■' 

ii.LrT  %''^""''>y  '^"fSi^os,  does  not  mean  a  ryw^,but 
^inl'^  ^v'""'."?"^'  ®"l»P'^^ed  that  tliese  three  versr?!  relate  to  vir 

to  Keep  l„s  danghter's,  but  his  own  rirginily,  or  rather  lis 
p«r;,o.e  of  ,nr-n»7.v ;  for.  as  PAaforn,«fsay.sf //i  .  c^^w  x 
vrrgin,  zchofrechj  gives  him.e'f  vp  to  the  Lord.^nox.ncin' 

hat  this  must  be  the  true  import  of  these  ivords,  appeYrs  from 
this  considerat  on  :  fh.-,»  thi<!  ii...,„„.i„  .x,,..  .,   '  '  "I'Mt^aib  ironi 


are  M  be  preO-rred  lnfi;;i,;iy  l^lj^^e  U  oseT  ,.  oi^e^'^  "Z-  ZI^T^r'  "^  '^T'"  ^e  ^^  "vei^^u';;;^  r^^;^  l^^ 
cou  d  the  apostle  have  meant  any  thing  less:  on  V  for  the  rr^  !  Wl.^  f  ".r'  Y'"""  ^"""  ''in'solf  to  change  this  nnmosT 
«^  :!:--.l9.  -ve  his  opinL  th=t  it  was  b^^-^^ni^  i  ^r^ZJllto^:^^^^ ^l^^X'^^^:^,^''''^^ 


*pnt  ,/.o/,;„„  K               ■■■.^»—  •yj'  iiniiy  i.ss    oniv  lor  t he  pre- 
cea  to  leave  to  herthp  i-aro  ,»f  i>n  <•„.„: _j    ..    .,     ''^"'i'" 


lof  I,  ,_  1      jiiii.r,  «    pari,   uu,,  on  ner  Olf /(  ■  f.,r 

he  l^.herJou".^'?**""^'  ^"""^^'y  '^'«  ■•'P"^'le  would  not  adv  7^ 
befalhei  lo  keep  her  a  virgin,  because  he  had  drterminlr  Tn 
to  do;  nor  could  there  beany  doubt  whether  the  fXrW 
power  over  his  own  will  or  not   when  no  «,./•«!-!■/.,.  ^ 

him  to  betroth  his  virgin.    The'Gree'k  rlToM^lZTPf 
he  had  stood  already  frm  in  his  heart,  ftndingno  ^^cclUtu 
VIZ.  to  change  hispu.-pose  :  and  h.ith^wi^er  orl  hVo'cTxJiu' 
not  to  marry  :  fiiufing  himself  able  to  persist  in  th/reTo  ntion 
he  had  made  to  keep  his  virginity  ■  he  does  ,reUo  c<^   nue  a 


^h.  h^to  herthe  care  of  ti.  ^nn.    ^H^r  ;i^-:  \  !=/ --;:;;  t^k  ^^^/JE^P^ 

'^!::z^i^^^^-^^  tointrodirtS;;:^^^  ^^1.^:1:^ -z^  ^j-^^:^^<^^^^  '^toii]! 


30  to   3.5.    -If  any 

^  they  wilt,  they  sin 

]  "    "  •^-      .<»"u    iin-ii    lie   concludes    with    t1)nAf> 

words  apnhed  to  both  cases  :  so  then,  both  he  Iha7marri!s 
doelh  tret) ;  and  he  that  marries  vol,  doe'.h  belter.      """^"''^' 

iliis  la.'it  opinion  seems  to  be  the  tiiie  sen.^eof  the  apostle 
il.l^J'^Ll'"  """'-^"'"y  t"  make  a  few  leneral  observations  on 
these  \eis,.s,  summing  up  what  has  b.-en  said. 


among  the  Jiomans    who  carried  a  small  casting  «e«    wh  ch     r/r'^^.  'k.  f.^  ''Tl  ^'';'""^  ^«  considered  ns  implying  , 
he  endeavoured  to  throw  over  the  head  of  his  ad  vetvai-r  an     1      9*^v  '  '^"^  ^''^  '"•'"*'  "^  ^'rginily  or  celit.acy. 
thus  entangle  hiin.     Or  to  a  similar  custom  amons  the 'A,    '  ,.,'^-J.'''f>'Y.r<i<>Y''''^''<l-  must  refer  to  the  passing  of 
"k"!'  ^.V^"  '"•■"'•'  "se  «'f  a  noose  call.-d   the  ^(  ramaZ'    l"?'!  "  '•'"'^''  """'  'h"  'a^^-^  and  customs  of  .lews  alid  ( 


'ians,  who  made  ..se  <.f  a  "noose'ValM^lirj^U?  .'^^^^n':"  I""'!,!"  which  both  the  lau-s  t 
:npIoyed  in  the  same  wav.-O^JTitf  t  W  l"..:  '  ver  fi  'l""'^''  "'""  "^  """"'"y- 
IS  a  strong  silken  cnid.  onp  ,-n,\   nt  ,..h.„i.  :.    :.  !      ..   V; 


Which  they  e 

iS'i^'be  \,i!ir  T'T'r""^"'''-  -ri^r'^f'wSiH 

Sns  tn  n^nn""  Z""'**'  .'^'''*=''>   '^'"'^'''"S  '>"'''  "^  ""V  thiiU! 
Iwp     •       P'"P°""»i  as  't  IS  pulled  by  the  hand  that  hol.ls  thU 

intenXS'lutX *ir/  "''''T"''  1''"'  ^^■•^'■"  '"•  ^"y^  was  not 
priely  of  fofowOw'^n    'i'"''  "'?'"•  ''"^  '"  ^'"»w  them  the  pro- 

§rhe'ipf,;uo"taf"i"'^y.'"."'  "F'j: '" "-  p'-^^«<^."'  <^«-.  wo,.id 


that 
.    ._..  Gen- 

eiee  above,  and  see  the  note  on 


3.  Kai  oi.r/'Of  eif,u\ii  ytvcirOai,  and  need  so  require  ;  or  if 
/Acre  appear  to  he  a  neces^-ily  ;  is  to  be  understooJ  of  any  par- 
,^0  1  y"**^ !"  ,  •■ii-''J'iistance8,  or  in  his  feelings ;  or,  that 
no  lind.^  from  the  laicnnA  custom  in  the  case,  that  it  is  n  scan- 

pvrZes"'  "°'  '°  "'""'^'  *''^"  ''^'  ''■■"  ''"  "'''"'  '"  """*  <"■ 

■;■■;""  ,'"e  ""  auvice  which,  in  the  present  rase  wA  .IH     iJ',},'!^^""^  "^  YaiictTuaav,  let  them  ma.7ry,  I  think   rauetru). 

miehi  L'[;l'^"  "'^'"  ;"  /'^'-'^  relig  o^  connexTons    ha   tl'iev    iontext"' Tl7«'  rn  '  "  '"'*  '■*"'"""^'  .""'*  ''^^''^''  "'■'"  wi?h  thi 


the  Jr,,/«c,  6^n/aro»,r,  one  orthe//a/i;  and  .«t  Auguiti" 
-5)1  nuhal.tfhe  marry,  is  the  reading  of  the    KI//^a/e   several 

o  her    1;  A?,]"^  ""^^  a"?  't  "^^w/  °/  ">«  ""ne  i-^P""  with  the 
other .  /e/  him  do  what  he  tclleth,  he  sinneth  not,  let  him 
marry  ;  or  tie  sinneth  not,  if  he  marry 
119 


Tja  widow  reman  y^ 


I.  CORINTHIANS. 


it  must  he  in  the  Lord. 


60  decreed  in  his  heart  that  he  wiil  keep  his  virgin,  doeth  well,    li  veth ;  but  if  her  husband  be  dead,  she  is  at  liberty  to  be  mar 
38  °  So  then  he  that  "iveth  har  in  marriage  doeth  well;  but    ried  to  whom  she  will ;  "  only  in  rhe  Lord. 
t,K  »v™.  ,:4,„.h  (.„  „„»".„  ,ni.ri-iM<rp  rlneili  better.  40  But  she  is  happier  if  she  so  abide,  v  after  my  judgment 

and  w  I  think  also  that  I  have  the  Spirit  ol  God. 


he  that  giveth  her  not  in  marriage  doeth  better. 
39  '  The  wife  ia  bound  by  the  law  as  long  as  her  husband 

BHeb.l3.4.-l  Roin,;.2.— u2Cor.(i.l4. 


5.  The  whole  of  the  37th  verse  relates  to  the  purpose  that 
the  man  lias  formed  ;  and  ihe  strength  that  he  has  to  keep  his 
purpose  of  perpetual  celibacy,  being  under  no  necessity  to 
change  that  purpose. 

6.  Instead  of  6  tKyam^mv,  he  who  giveth  her  in  marriage,  I 
propose  to  read  hyamitov,  he  who  marrieth,  which  is  the 
reading  of  the  Codex  Alexandrinus,  tlie  Codex  Vaticunus, 
No.  12{)9.  and  of  some  others  :  with  Clemens,  JSlelhodius,  and 
Basil  Tr/v  eavTov  TTapdifOi/,  his  own  virgin,  is  added  after 
the  above  by  several  very  ancient  and  reputable  MSS.  as  also 
by  the  Syriac,  Armeniau,  Vulgate,  JEthiopic,  Clement,  Basil, 
Optatus,  and  others  ;  but  it  seenis  so  much  like  a  gloss,  tliat 
Griesbacb  has  not  made  it  even  a  candidate  for  a  place  in  the 
text.  He  then  who  marrieth,  tiiough  previously  intending 
perpetual  virginitij,  doeih  irell ;  as  this  is  agreeable  to  laws 
both  divine  and  human  ;  and  lie  who  marrieth  not,  doeth  bet- 
ter; because  of  the  present  distress  :  sec  ver.  2G. 

30.  77ie  wife  is  bound  by  tlie  laic]  This  seems  to  be  spoken 
in  answer  to  some  other  question  of  the  Corinthians  to  this 
effect :  "May  a  woman  remarry  wliose  husband  is  dead,  or 
who  has  abandoned  her?"  To  which  he  rei)lies,  in  general, 
That  as  long  as  her  husband  is  living,  the  law  binds  her  to 
him  alone  ;  but,  if  the  liusband  die,  she  is  free  to  remarry  ;  but 
only  in  the  Lord  :  that  is,  she  must  not  marry  a  heathen,  nor 
an  irreligious  man  :  and  she  should  not  only  marry  a  genuine 
Christian,  but  one  of  lier  own  religious  sentiments  ;  for,  in  re- 
ference to  domestic  peare,  much  depends  on  this. 

40.  But  she  is  liappier  if  she  so  abide]  If  she  continue  in  her 
widowhood,  because  of  tlie  jiresent  distress,  for  this  must  al- 
ways be  taken  in,  that  consistency  in  the  apostle's  reasoning 
may  be  preserved.  If  this  v/ere  not  understood,  how  could 
St.  Paul  tell  the  widow  that  it  would  be  more  happy  for  her  to 
continue  in  her  widowhood  ihm^  to  remarry?  t5he  who  had 
tried  both  the  state  of  ce/iftac_!/  and  the  slate  of  marriage,  could 
certainly  best  tell  wA/c/j  was  most  for  her  comfort:  and  he 
could  not  tell  any  thing  but  by  an  express  revelation  from 
heaven,  relative  to  tlie  future  state  of  any  widow  ;  it  is  certain 
that  lie  can  never  be  understood  as  speaking  in  general ;  as 
tliere  are  multitudes  of  persons  abundantly  more  happy  in 
their  married  than  in  their  single  state  :  and  there  are  many 
widows  also  much  more  happy  in  their  second  marriage  than 
they  have  been  in  their  first. 

After  my  judgment]  According  to  the  view  I  have  of  the 
subject,  which  view  I  take  by  the  light  of  the  Divine  Spirit, 
who  shows  me  the  tribulations  wfiich  are  coming  on  the 
church.  But,  says  he,  ver.  28.  J  spare  you,  I  will  not  be  more 
explicit  concerning  coming  evils,  as  I  wish  to  save  you  from 
M  forebodings  which  bring  torment. 

i  think — Ihave  the  Spirit  of  God]  Aoko)  Je  Ka'  yM  Tlvrvfia 
6£tiu  £X£'i',  might  be  translated  /re?/?,  certain  that  I  have  the 
Spirit  of  God.  This  sense  of  &0Ke.iv,  (wliich  we  translate  to 
seem,  to  thinic,  to  appear,  &c.)  I  have  noticed  in  another  part 
of  this  work.  Ulpian  on  Demostlien.  Olynth.  1.  says.  To  So- 
K'.tv  ov  TravTiJS  cm  ajxpiPoy^uv  rarovatv  oi  jraAnioi,  aX\a  ttoAXo- 
Kif  Kat  iiri  Tov  aXyfievctv.  The  word  Sokciv  is  used  by  the  an- 
cients, vot  always  to  express  what  is  doubtful,  but  often  to 
express  what  is  true  and  certain. — See  Bp,  Pearce.  The 
apostle  cannot  be  understood  as  expressing  any  doubt  of  his 
being  under  the  inspiration  of  the  Divine  Spirit ;  as  this  would 
have  defeated  his  object,  in  giving  the  above  advices  ;  for,  if 
they  were  not  dictated  by  the  Spiiit  of  God,  can  it  be  suppos- 
ed that,  in  the  face  of  apparent  self-interest,  and  the  preva- 
lenceof  strong  pa-ssions,  they  could  have  been  expected  to  have 
become  rules  of  conduct  to  this  people?  They  must  have 
understood  liiin as  ass«r<t>!g- that  he  had  the  dii-ectiSn  of  the 
Spirit  of  Ood  in  givhig  those  opinions,  else  they  could  not  be 
expected  to  obey. 

1.  In  the  preceding  chapter,  we  have  met  with  subjects  botli 
of  difficulty  and  importance.  As  to  Ihe  difficulties,  it  is  hoped 
that  they  have  been  so  generally  considered  in  the  notes,  that 
few  or  none  of  them  remain  :  and,  on  the  subject  of  peculiar 
importance,  much  time  has  been  spent,  in  order  to  impress 
them  on  the  mind  of  the  reader.  The  delicacy  of  some  of  them 
would  not  admit  of  greater  plainness;  and  in  a  few  instances 
1  have  been  obliged  to  wrap  the  meaning  in  a  foreign  language. 

2.  On  the  important  subject  of  inarriage,  I  have  said  what 
I  believe  to  be  true  ;  and  scruple  not  to  sav,  that  it  is  the  most 
vscful  state  in  which  the  human  being  can  be  placed ;  and 
consequently,  that  in  wliich  most  honour  may  be  broiijjht  to 
God.  I  have  listened  with  much  attention,  for  the  better  part 
of  half  a  century,  to  the  arguments  against  marriage,  and  in 
favour  of  celibacy  :  and  I  have  had  the  opportunity  of  being 
acquainted  with  many  who  endeavoured  to  exemplify  their 
own  doctrine  :  but,  I  have  seen  an  end  of  all  their  perl^ection  ; 
neither  the  world  nor  the  church,  are  under  any  obligations 
to  them  :  they  either  married  when  they  could  do  it  to  their 
Jnind  and  convenience,  or,  continuing  in  their  celibacy,  they 
lived  a  comparatively  useless  life;  and  died,  as  they  should, 
"Unregrelted.  The  doctrine  is  not  only  dangerous,  but  anti- 
scnptural;  and,  I  hope,  I  have  sufficiently  vindicated  Paul 
irom  being  its  patron  or  supporter. 

120 


V  Ver.as.-w  1  The 


3.  While  I  contend  for  the  superior  excellence  of  the  mar- 
riage state,  I  hope  I  shall  not  be  understood  to  be  the  apologist 
of  indiscriminate  marriages — No,  many  of  them  are  blame- 
able  in  a  very  high  degree.  Instead  of  consulting  common 
sense  and  propriety ;  childish  alVections,  brutisli  passions,  or 
the  love  of  money,  are  the  motives  on  which  many  of  them 
have  been  contracted.  Such  maiTiages  are  miserable,  must 
be  so,  and  siiould  not  be  otherwise  ;  and  superficial  people, 
lookingat  these,  form  an  estimate  of  the  state  itself  ;  and  then 
indulge  themselves  in  exclaiming  againstan  ordinance  of  God; 
either  perverted  by  tliem.ielres,  or  the  equally  foolish  persons 
who  aic  tlie  subjects  of  their  animadversion.  That  genuine 
Chrislianscan  never  be  so  useful  in  anystato  as  that  of  marriage, 
I  am  fully  convinced  ;  but,  to  be  happy,  the  marriage  must  be 
in  the  Lord.  When  believers  match  with  unbelievers,  gene 
rally  pars  sincera  tra/atur,  the  good  becomes  perverted  ;  and 
Satan  has  his  triumph  when  he  lias  got  an  immortal  soul  out 
of  the  church  of  Clirist  into  his  own  synagogue.  But  who, 
among  young  people,  will  lay  this  to  heart !  And  how  few, 
among  young  men  and  young  women,  will  not  sell  their  Sa- 
viour and  his  people,  for  a  husband  or  a  wife  ! 

4.  Tiie  doctrine  of  second  marriages  has  been  long  a  sub- 
ject of  cimtroversy  in  the  church.  The  Scriptures,  properly 
understood,  have  not  only  nothing  against  them,  but  much  for 
them.  And,  in  this  cliapter  St.  Paul,  in  the  most  pointed  manner, 
admitsof  them.  A  jezWo!^  may  marry  again  ;  only,  let  it  be  in  the 
Lord.    And  a  widower  has  certainly  the  same  jjrivilege. 

5.  The  co«i'e?s/o?j  which  the  Scripture  requires,  though  it 
makes  a  most  essential  change  in  our  souls,  in  reference  to 
God  ;  and  in  our  worles,  in  I'elerence  botli  to  God  and  man ; 
makes  none  in  our  civil  state  :  even  if  a  man  is  called,  i.  e. 
converted  in  a  state  of  slavery,  he  does  not  gain  his  manumis- 
sion in  consequence  of  his  conversion;  he  stands  in  the  same 
relation  both  to  the  state  and  to  his  fellows,  that  he  stood  in 
before :  and  is  not  to  assume  any  civil  riglits  or  privileges  in 
consequence  of  the  conversion  of  his  soul  to  God.  The  apos- 
tle decides  the  matter  in  this  chapter,  and  orders  that  every 
man  should  abide  in  the  calling  wherein  he  is  called. 

6.  From  the  20th  to  the  23d  verse,  the  apostle  refers  to  the 
state  of  slavery  among  the  Greeks  :  and,  from  what  he  says, 
we  tlnd  that  even  among  the  slaves  there  were  Christian  con- 
verts ;  to  whom,  though  he  recommends  submission  and  con- 
tentment,}/el  he  intimates  that  if  they  could  get  their  freedom, 
that  they  should  prefer  it ;  and  lie  strongly  charges  those  that 
were/)P«,  not  to  become  again  the  slaves  of  men,  ver.  23. 
from  which  we  learn,  that  a  man  might  dispose  of  his  own 
liberty,  which,  in  a  Christian,  would  be  a  disgrace  to  his  re- 
demption by  Clirist.  The  word  eXcvdcpos,  which  we  translate 
freeman,  means  properly  _/>ifeo?naK  ;  one  who  had  been  a 
slave,  but  had  regained  his  liberty.  It  is  the  same  as  libertus 
among  tlie  Romans,  one  who  was  manumitted.  The  manu- 
mission  was  performed  three  several  ways— 1.  The  consent  of 
the  master,  that  the  slave  sliould  have  his  name  entered  in  the 
census,  or  public  register  of  the  citizens — 2.  The  slave  was 
led  before  the  praetor,  and  the  magistrate  laid  his  wand,  called 
vindicla,  on  his  head,  and  declared  him  free — 3,  By  testament 
or  ivill,  the  master  bequeathing  to  the  slave  his  freedom. 

The  manner  in  which  the  second  mo<ie  of  manumission  was 
performed  is  curious.  The  prwtor,  having  laid  the  rod  vin- 
dicla upon  the  slave's  head,  pronounced  these  words,  Dico 
eum  libenim  esse  more  Quiritum,  "I  pronounce  him  free, 
according  to  the  custom  of  the  Romans."  This  done,  he  gave 
the  rod  to  tlie  lictor,  or  Serjeant,  who  struck  the  slave  with  it 
upon  the  head,  and  afterward,  with  the  hand,  upon  the  face 
and  back.  The  head  also  of  the  slave  was  shaven,  and  a  cup 
given  hiui  by  his  master,  as  a  token  of  freedom. ;  and  the  no- 
tary entered  the  name  of  the  new freedman  in  the  public  re- 
gister, with  the  reasons  of  his  manumission  ;  it  was  customs 
ry  also  to  give  him  another  surname. 

7.  Among  our  Saxon  ancestors,  and  also  q//er  the  conquest, 
there  was  a  species  of  slavery  :  all  the  villani  were  slaves  to 
their  respective  lords;  and  each  was  bound  to  serve  him  in  a 
great  variety  of  ways.  There  is  a  profusion  of  curious  exam- 
ples of  this  in  that  ancient  record,  preserved  in  the  bishop's 
auditors'  office  in  the  cothedral  of  Durham,  commonly  known 
by  the  name  of  the  JSolllOn  3300{?.  Tlvis  record  is  now  print- 
ing, under  the  direction  of  his  Majesty's  commissioners  on  the 
public  records  of  the  kingdom. 

8.  Among  our  Saxon  ancestors,  manumissions  were  grant- 
ed on  various  accounts — 1.  A  person  might,  if  able,  purchase 
his  own  freedom — 2.  One  man  might  purchase  the  freedom  of 
another — 3.  Manumissions  were  granted  to  procure,  by  their 
merit,  the  salvation  of  departed  souls — 4.  Persons  were  manu- 
mitted also,  in  order  to  be  consecrated  to  the  service  of  God. 
These  manumissions  were  usually  recorded  in  some  holy  book, 
especially  in  copies  of  the  four  Dvangelists,  which  being  pre- 
served in  the  libraries  of  abbies,  &c.  were  a  continual  record ; 
and  might,  at  all  convenient  times,  be  consulted.  Several 
entries  of  these  manumissions  exist  in  a  MS.  of  the  four 
Evangelists,  s.  4.  14.  in  the  library  of  Corpus  Christi,  or  Ben 
net  college,  Ciunbridge. 


Of  eating  things 


CHAPTER  virr. 


offered  to  idols. 


I  shall  produce  a  specimen  of  one  of  the  several  kinds  men- 
tioned above,  diving  the  original  only  of  the  first ;  and,  of  the 
otlicis,  verbal  translations. 

I.  The  cert'/'r.ale  of  a  man's  having  purchased  hi/)  mm 
freediim.  ftep  rP'^celaB on  'iirj-erie  Efiircej-  becBac  JEXyyii'j^ 
j-e  fieb  hasF&  jebohc  hine  relpneuc  a;c  yElpr'Se  abb.  Anb 
eallon  hijiebe.  mib  anon  punbe  bap  ij"  Co  jepicnej"  eall  fe 
hiftebon  Baban. 

EriiTC  hine  ablenbe. 
be  bif  jepjiic  apenbe. 
•'  Hf-re  is  witnessed,  in  this  book  of  Christ,  that  .filfwig  the 
Red,   hath  redeemed  himsflf  from  abbot  Allfsig,  and   the 
whole  convent,  witli  one  pound.  And  this  is  witnessed  by  tiic 
whole  convent  of  Bath. 

May  Christ  strike  him  blind, 
Who  this  writing  perverts." 
This  Is  a  usual  execration  at  the  end  of  these  forms  :  and  is 
in  rhyme  in  the  original. 

0.  Cerli/icate  o/one  having  purchase  dike  lihert}/  0/ another. 
"  lien;  is  witnessed  in  this  book  of  Christ,  X.\\aX  jEdric  Atfiird 
Ivis  rf  Ji^emed  ficbgyfa,  his  daughter,  from  the  Abbot  jElfsig 
and  from  the  convent  of  Bath,  to  be  for  ever  free,  and  all  her 
posterity." 

3.  Cer/i/icateqfredemption,inhehal/oroneAf:r>!ine(l.  "Here is 
Witne.ssed  in  this  book  of  Christ,  that  Aitfric  Scot,  and  jEgel- 
ric  Scot,  are  manumitted  for  the  soul  of  Abbot  jElfsig,  to  per- 
petual liberty.  This  was  done  with  the  testimony  of  the  whole 
convent." 

4.  Certificate  of  persons  manumitted  to  be  devoted  to  the 
Bf  rviceof  God.  "  Here  is  witnessed  in  this  book  of  Christ, 
th.it  John  bought  Gunnitda,  the  daughter  of  Thiirkill,  from 
Ooda,  widow  of  Leafenath,  with  lialf  a  pound.  With  the 
testimony  of  the  whole  convent. 

May  Christ  strike  him  blind, 
Who  this  writing  perverts. 
And  he  has  dedicated  her  to  Christ  and  St.  Peter,  in  behalf  of 
h's  mother's  soul." 

9.  When  a  man  was  made  free,  it  was  either  in  the  church, 
or  at  some  public  meetmg;  the  slieriffof  the  county  took  him 
by  Ihi;  right  liand,  and  proclaimcil  him  a  freeman  ;  aiid  showed 
him  the  open  door,  aiid  the  public  higiiway ;  intimating  that 
he  was  free  to  go  withersoever  he  pleased,  and  tlien  gave  liiin  1 
the  arms  of  a  freeman,  viz.  a  spear  and  a  sword.     In  some  ' 
casisj  the  man  was  to  pay  thirty  pence  to  his  meister,  of  Iiide 
money:  intimating  tliat  he  was  uo  longer  under  restraint, 
chastisement,  or  correction.     From  which  it  appears,  that  our 
ance.stors  were  in  the  habit  of  flogging  their  slaves.     See  tlie 
laws  of  Ina,  c.  24.  39.  of  Wm.  the  Conqueror,  c.  65.  and  of  I 
flen.  I.  c.  78.  I 

Ifl.  Among  the  Gentoos,  the  manumission  of  a  slave  was  as  ' 
follows  :— The  slave  took  a  pitcher,  filled  it  with  water,  and  ' 
put  therein  berenge-arook,  (rice  that  had  been  cleans<^d  with-  j 
out  l)oiling,)and  flowers  of  doo6,  (a  kind  of  a  small  A'a/(j(/,)  and  1 
taking  the  pitcher  on  his  shoulder,  he  stands  near  his  master  ;  j 
the  master  then  puts  the  pitcher  on  the  slave's  head,  breaks  it  | 
i>o  that  the  water,  rice,  flowers,  and  doob,  that  were  in   the 
piclier,  may  fall  on  the  slave's  body  :  when  this  is  done,  the 
ma.ster  thrice  pronounces,  /  have  made  thee  free :  then  the 
Blave  steps  forward  a  few  paces  towards  the  east,  and  then  the  j 
rnnnumission  is  complete.    See  Code  of  Gentoo  Laws,  chap.  ' 


I  viii.  sec.  2.  pag.  160.  It  is  evident  that  the  whole  of  tlrs  cere- 
mony is  emblematical. —l.Tliepitclier  represents  the  con  (hied 
j  servile  state  of  the  slave — 2.  The  articles  contained  In  it,  his 
I  exclusion  while  in  a  state  of  slavery,  from  Ihe  grand  /jenefils 
and  com/nrts  of  life — 3.  The  teuttr  contained  in  the  pitcher, 
hi.«  exclusion  from  the  refreshing  influences  of  heaven ;  for 
slaves  werenm  permitted  to  take  part  in  the  ordinances  of  reli- 
gion— 4.  The  clean  unboiled  rice;  his  incapacity  to  have  secu- 
lar possessions;  for  slaves  were  not  permitted  to  oc<».*es?/o/)rf.* 
either  by  inheriunce  or  purchase :  a  slave  coulil  s<ow  no  .seed 
for  himself,  and  consequently  have  no  legal  claim  on  support 
from  this  statTof  life— u.  The  doob  or  saUul  shut  up,  his  be- 
ing without  relish  for  that  state  of  being,  which  was  rendered 
insupportable  to  him  by  his  Ihralilom — 6.  ThedreaXjVi^of  the 
pitcher,  his  inaiiumisdion  and  enjoyment  (if  liberty  ;  being  as 
free  to  go  wliithei-soever  he  would,  us  the  water  was  to  nin,  be- 
ing now  disen  gaged  from  the  pitcher— 7.  The  shedding  of  the 
water,  rice,floirers,  Ac.  over  his  body,  his  privilege ol  enjoy- 
ing and  possessing  every  heavenly  and  earthly  good — S.  Ills 
stepping  towards  the  east,  his  acknowledgment  to  the  Su- 
preme Being,  the  founUiin  of  light  and  life,  (o(  whom  the  sun 
was  the  emblem,)  for  his  enlargement;  and  his  eagerness  to 
possess  the  light  and  comfort  of  that  iiew  state  of  happiness 
into  which  he  w,is  now  brought,  in  consequence  of  his  nianu- 
ini.'ision. 

11.  The  description  that  Dr.  John  Tai/lor  gives,  in  his  Ele- 
■nieiits  of  Civil  Law,  of  the  state  of  slaves  among  the  ancienta, 
will  nearly  suit  with  their  state  among  our  ancestors;  though 
scarcely  as  bad  as  their  state  in  the  West  Indies.  "  They  were 
held  among  the  Romans — pro  nullis — pro  inortvis — pro  ijuad- 
rupedibus — for  no  men — for  dead  men — for  beasts:  nay, 
were  in  a  much  worse  state  than  any  cattle  whatever.  They 
liad  no  head  in  the  state,  no  name,  no  tri/)e  or  register.  They 
were  not  capable  of  being  injured;  nor  could  Ihey  take  by 
pun-hase  or  descent :  had  no  Ae/rs,  and  could  make  no  will. 
Exclusive  of  what  wascalled  their  pecu/i«»i,  whatever  they 
acquired  was  their  master's :  tliey  could  neither  plead  nor  bo 
pleaded  ;  but  were  entirely  excluded  from  all  civil  concerns  : 
were  not  entitled  to  the  rights  of  inatriniony,  and  therefore 
had  no  relief  in  case  of  adultery  :  nor  were  they  proper  ob- 
jects of  cognition  nor  affinity.  They  might  be  si/lu,  transfer- 
red, or  pawned,  like  other  ^oorfs  or  personal  estate  ;  (or  goods 
they  were,  and  sucli  were  they  esteemed.  They  might  be 
tortured  for  evidence,  punished  at  the  c/i'srre^oMof  their /orrf, 
and  even  ptit  to  death  by  his  authority.  They  were  laid  un- 
der several  otiier  civil  incapacities,  too  tedious  to  mention." 

When  all  this  is  considered,  we  may  at  once  see  the  horrible 
evil  of  slavery  ;  and  wonder  at  the  grace  which  could  ren- 
der them  happy  and  contented  in  this  siluation  :  see  the  pre- 
ceding chapter,  verses  20,  21,  and  22.  And  yet  we  need  not  be 
surprised  that  the  apostle  sliould  say  to  those  who  were  free 
or  freed.  Ye  are  bought  with  a  price  ;  do  not  become  slaies  of 
men. 

12.  I  have  entered  the  more  particularly  into  this  subject, 
because  it,  or  allusions  to  it,  are  frequently  occurring  in  the 
New  Testament ;  and  I  speak  of  it  here  once  for  all.  And  to 
conclude,  I  here  register  my  testimony  against  the  unprinci- 
pled, inhuman,  anti-christian,  and  diabolic  Slate  T'rtu/e,  with 
all  Its  authors,  promoters,  abettors,  and  sacrileirious  gains  ; 
as  well  as  against  the  Great  Devil,  the  father  of^it  and  them. 


CHAPTER  VIII. 

The  questionofthe  Corinthians  concerning  meats  offered  to  idols,  and  the  apostle's  preface  to  his  imtrtictiona  on  that 


fVrOW,  •  as  touching  things  oflered  unto  idols,  we  know 
iH  that  we  all  have  •>  knowledge.  '  Knowledge  pufieth  up, 
but  charity  edifieth. 


p.  ISeronis  tJses.  3.] 

2  And  <i  if  any  man  think  that  he   knoweth  any  thing,  he 
knoweth  nothing  yet  as  he  ought  to  know. 

3  But  if  any  man  love  God,  '  the  same  is  known  of  him. 


.ISan.S.  Ch  10l9.-bRom.l4.14,a.^R<,m.l4.3.10.-drh.ns,9,1S.      O.l  B  3    1  Tinv6  t  _c  E,o<1.33.l2,  17    N.h.17    M«l  7.23.   G.1.4  9.    2X1, 


NOTES, 


d  in  idolatrous  services  :  the  Trariitionists, 


-Veree  \.  As  touching  Ihmgs  offered  unto  idol.i]  vidcd  they  be  not  marked  with  the  sign  of  the  idols,"    Thus 

This  was  another  subject  on  which  tlie  Corinthians  had  asked  far  the  Karaites ;  and  here  we  sec  one  strong  point  of  differ- 

the  apostle's  fidvice:  and  we  shall  understand  the  whole  of  ence  between  these  two  sect*.     The  Karaites  totally  objected 

this  chapter  the  better,  when  we  consider  one  fact,  viz.    That  to  every  thing  usn"         '                                  .      —     .       ■- 

there  had  long  r-"'---—"' • '  — •'—  "^ — --  ■•     •'•  •       •    '■ 

and    "      ~ 

ben 

Ac 

the  I 

airectory      rhe   1  raditwntsis  were  those  who  followed  the  horns  »nA  hoofs,  consecrated  fillpls.  garlands,  &c.     And,  as 

voice  of  the  elders;  interpreting  the  Divine  Testimonies  by  after  it  had  been  sacrificed,  and  its  flesh  c.T|)osed  for  sale  in 

ineir  aecisions.     From  a  work  of  the  Karaites,  entitled  .Ad-  the  shambles,  it  could  bear  none  of  these  signs,  we  may  fake 

aereu,  t,t,ya/tu    I  riglandus  has  extracted  the  following  deci-  it  for  granted  that  the  Jews  miglit  think  it  lawful  to  biiv  and 

Bioiis.  which  Will  throw  light   upon  this  >siibject.     "  It  is  un  •   '       " 


^■1,    M-   .  ., '"'•""'^■'^"•■»;'V,'"'«'"I''"i'^"''ftlie  7Va(/i7/o«i>/s,    Gentiles,  as  the  Jews  at  Corinth,  must  know  that  this  was  a 
Who  tiunk  they  may  lawfully  use  Uiese  kinds  of  animals,  pro-  I  common  case;   hence  tiiey  would  be  geaerally  scrupulous; 
VOL.    Vl.  Q,  IQI  «>  '  r  » 


Of  eating  tilings 


I.  CORINTHIAiSrS. 


offered  to  idifh. 


4  As  concerning  therefore  the  eating  of  those  things  that  are 
offered  in  sacrifice  unto  idols,  we  linow  that  f  an  ido'  is  no- 
thing in  tlie  world,  ^and  that  there  is  none  other  God  but 
one. 

5  For,  tliougl:  there  be  that  are  t>  called  gods,  whether  in  hea- 
ven or  in  earth,  (as  there  be  gods  many,  and  lords  many,) 

6  But  ito  us  there  is  hut  one  God,  the  Father,  it  of  whom  are 
all  things,  and  we  '  in  liim  ;  and  ■"  one  Lord  Jesua  Christ,  "  by 
wliom  are  all  things,  and  we  by  him. 

7  Ilowbeit,  there  is  not  in  every  man  that  knowledge  :  for 
some  "  with  conscience  of  the  idol  unto  this  lioiir  eat  li  as  a 
thin>;  offered  unto  an  idol ;  and  their  conscience  being  weak 
is  »  defiled. 

8  But'meatcommendeth  us  nottoGod;  forneither  if  weeat, 

f  ls.4l.24.  Ch.ll1.l9-gDiM  4..30  &S.4  :s.44.8  Mk.ia.29.  Ver.6.  Eph.4  6.  1  Tim. 
t.S.-h  .Tn. 10.^4.— i  Miil.:2.IU.  Knh.4  C..— k  KcM  28.  Ron>.  11.36.— 1  Or, for  him.— 
m  .lohii  13.  rj.  AclsJ.Sfi.  Ch.l2  3,   h;ijh.4.5.   Phil.2.  U.-rr  .tn.  1.3.    C<il.l.S.    Hefi.l. 


and  those  of  thera  that  were  converted  to  Christianity,  would 
have  their  scruples  increased,  and  be  as  rigid  on  this  point  as 
the  Karaites  themselves.  On  tlie  other  hand,  those  of  tlie 
Gentiles  who  had  received  the  faith  of  Cliriirt,  knowing  that 
Bn  idol  was  nothing  in  the  world,  nor  was  even  a  representa- 
tion of  any  tiling,  (for  the  beings  represented  by  idol  iuiages 
were  purely  iniugmary,)  made  no  scmple  to  buy  and  eat  tlie 
llesh  as  they  used  to  do,  though  not  with  the  siuiie  intention  : 
for  when  in  flieir  heathen  state,  they  ate  the  flesh  offisred  to 
idols,  they  ate  it  as  a  feast  with  the  idol,  and  were  thus  sup- 
posed to  have  communion  with  the  idol ;  which  was  the 
grossest  idolatry. 

From  these  observations,  it  will  at  once  appear,  that  much 
misunderstanding  and  offence  must  have  existed  in  the  Corin- 
thian church ;  the  converted  Jews  abominating  every  thing 
tliat  they  knew  had  been  used  in  the  heathen  worship;  while 
the  converted  Gentiles,  for  the  reasons  above  assigned,  would 
foci  no  scruple  on  the  account. 

We  knoxr  that  we  all  have  knowledge]  I  am  inclined  to 
think  that  these  are  not  St.  Paul's  words;  but  a  quotation 
from  the  letter  of  the  Corinthians  to  him :  and  a  proof  of  what 
the  apostle  says  below,  knowledge  pnffeth  up  :  but,  however 
the  words  may  be  understood  as  to  their  origin,  they  contain 
a  g'^neral  truth,  as  they  relate  to  Christians  of  those  times  ; 
and  may  be  thus  paraphrased  :  '•  All  we  who  are  converted  to 
God,  by  Christ,  have  sufficient  knowledge  concerning  idols 
and  idol  worship  •  and  we  know  also  the  liberty  which  we 
have  through  the  Gospel,  not  being  bound  by  Jewish  laws, 
rile.?,  ceremonies,  &c.  but  many  carry  their  knowledge  in  this 
liberty  too  far,  and  do  what  is  neither  seemly  nor  convenient, 
and  thus  give  offence  to  others." 

Knowledge  pnffeth  tip,  but  charity  edifieth.]  This  know- 
{edge  is  very  nearly  allied  to  pride  ;  it  pnffeth  nr)  the  mind 
Witli  vain  conceit,  makes  those  who  have  it  bold  and  rash, 
and  renders  them  careless  of  the  consciences  of  others.  And 
this  knowledge  boasted  of  by  the  Corinthians,  led  them  to 
contemn  others  :  for  so  the  word  (fivaiui  is  underetood  by  some 
eminent  critics. 

2.  //'■  knoieelh  nothing  yet,  &c.]  The  person  who  acts  in 
this  rash  unfeeling  way,  f°rom  the  general  knowledge  which 
he  hns  of  the  vanity  of  idolatry,  and  the  liberty  which  the 
Gospel  affords  from  Jewish  rites;  with  all  his  knowledge, 
does  not  know  this,  that  though  the  first  and  greatest  com- 
niaiidinent  says,  'J'hou  shall  lore  the'  Lord  thy  God  with  all 
thy  heart,  &c.  yet  the  second  is  like  unto  it,  Thou  shalt  love 
thy  neighbour  as  thyself.  He  then  that  can  torment  his  neigh- 
bour's weak  or  tender  conscience,  with  his  food  or  his  con- 
duct, docs  not  love  him  as  himself;  and  therefore  knows  no- 
thing as  he  ought  to  know. 

3.  But  if  any  man  love  God]  In  that  way  which  the  com- 
mandment reqnire.s,  which  will  necessarily  beget  love  to  his 
neighbour,  the  sa7ne  is  known  of  him,  is  approved  of  God,  and 
acknowledged  as  his  genuine  follower. 

4.  Things  that  are  offered  171  sacrifice]  See  on  the  first  verse. 
An  idol  is  nothing  in  the  world]    Dr.  Lighfoot  translates 

this,  jrft  knotci  that  there  is  no  idol  in  the  icorld ;  which  he 
explains  thus — EkJcjXdi/,  idol,  isoixoKOjia,  cikuw,  ar)jtet'iv,  xapaK- 
TTipiov,  aKtoctSci ;  a  likeness,  an  image,  a  sign,  a  character, 
a  shadow ;  now,  avScv  eiSMhif,  signifies  there  is  no  idol,  no 
representation  of  God  in  the  world.  Images  there  are  of 
stone,  wood,  and  metal,  but  none  of  these  is  any  representa- 
tion of  the  Infinite  Spirit.  But  I  prefer  the  meaning  given  in 
the  note  on  verse  1.  As  the  expression  an  idol  is  nothing  in 
the  world,  was  common  in  the  Old  Testament,  and  among  the 
Jews;  and  was  understood  by  tliem  in  this  way  :  they  are  not 
CD''nss  Elohim,  the  true  God  ;  but  they  are  □■'^Vn  nothings, 
and  a'<73n  habelim,  vanity. 

3.  There  be  that  are  called  gods]  There  are  many  images 
that  are  supposed  to  be  representations  of  divinities;  but 
these  divinities  are  nothing  :  the  figments  of  mere  fancy  ;  and 
these  images  have  no  corresponding  realities. 

Whether  in  heaven  or  in  earth]  As  t!ie  s?/?;,  moon,  pla- 
nets, stars ;  the  ocean,  rivers,  trees,  &c.  And  thus  there  arc, 
nominally,  gods  manyanil  lords  mam/. 

6.  /??««  ^0  ?<s  there  is  but  one  God,'the  Father]  Who  pro- 
ducf-d  all  things,  himself  uncreated,  and  un-origlnated.  And 
loe  in  him,  xai  rijieii  £<{  avrov,  and  ice  for  him;  all  intelligent 
beings  having  been  created  for  the  purpose  of  manifesting 
Ins  glory,  by  receiving  and  reflecting  liis  wi^sdom,  goodness, 


'are  we  the  better;  neither  if  we  eat  not,  'are  we  the  worse. 

9  But,  '  take  heed,  lest  by  any  means  thi.s  "  liberty  of  yours 
become  '■  a  stumbling-block  to  them  that  arc  weak. 

10  For,  if  any  man  see  thee  which  hast  knowledge,  sit  at 
meat  in  «•  the  idol's  temple,  shall  not  *  the  conscience  of  him 
which  is  weak  be  ^  emboldened  to  eat  those  things  which  are 
offered  to  idols ; 

11  And  '  through  thy  knowledge  shall  the  weak  brother  pe. 
rish,  for  whom  Christ  died  1 

12  But,  "  when  ye  sin  so  against  the  brethren,  and  wound 
their  weak  conscience,  ye  sin  against  Christ. 

13  Wherefore,  b  if  meat  make  my  brother  tO' offend,  J  win 
eat  no  flesh  while  the  world  standeth,  lest  1  make  my  brother 
to  offend. 

2-oCh,iri.asS0.-p  "»m.I4.  I4,';3.— (jRam  14.17.-rOr,  have  wt  the  more -s  Or, 
havewctl.clMs  -tGal.5  13 —,i  Or,  power— v  Ko.  14.  I3,a0.-w  1  .Mt>rr. 1. 47.-1  Cl». 
in.26,S.—yGr. edified  — z  Rom  14. 15,aO.—»Kliitl.a5. 40,45.— b  R.O  14.L'1    2Cor. ILL'S. 


and  truth. 


132 


And  one  Lord  Jesus]  Only  one  visible  governor  of  the 
world  and  the  church  ;  by  whom  are  all  things  :  who  was  the 
Creator,  as  he  is  ti»  upholder  of  the  nniverse.  And  »re  by 
him,  being  brouglit  to  the  knowledge  of  the-  true  God,  by  the 
revelation  of  Jesus  Christ ;  for,  it  is  tlie  only  begotten  *<>n 
alone  that  can  reveal  the  Father.  The  gods  of  whom  tli.e 
apostle  speakSj  were  their  divinities,  or  objeits  ni  religions 
worsliip  ;  the  lords  were  the  rulers  of  the  world,  such  its  em- 
perors, who  were  considered  next  to  ijods.  and  some  of  them 
were  deified.  In  opposition  to  those  ^orf^- he  places  God  Ih't 
Father,  the  fountain  of  plenitude  and  being  :  and  in  opposi'- 
tioff  to  the  lords,  he  places  Jesus  Chris',  who  made  and  who 
governs  all  things.  We,  as  creatures,  live  in  reference,  rrf 
avrov,  to  hiin,  God  the  Father,  who  is  the  fountain  of  our  be- 
ing :  and,  as  Christians,  we  live  <}('  avrov,  by  or  through  him, 
Jesus  Christ ;  by  whom  we  are  bought,  enlightened,  pardo»- 
ed,  and  saved. 

7.  There  is  not  in  every  man  that  knotrledge]  This  is 
spoken  in  reference  to  what  is  said,  ver.  4.  Wc  know  that  aii 
idol  is  nothing  in  the  world ;  for  some  with  a  conscience  of 
the  idol,  viz.  that  it  is  so?neth;ng,  eat  it;  the  flesh  tliat  wa» 
offered  to  the  idol,  as  a  thing  thus  ofTered,  considering  the 
feast  as  a  sacred  banquet,  by  which  they  hare  fellowship 
with  the  idol.  And  their  conscience  being  weak,  not  properly 
instructed  in  divine  things,  is  defiled:  he  pcrl'oniis  what  he 
does  as  an  act  of  religious  worship,  and  thus  his  conscienco 
contracts  guilt  through  this  idolatry. 

As  in  the  commencement  of  Christianity  among  the  Jews 
that  were  converted,  there  were  many  found  who  incorponr- 
ted  the  rites  of  the  law  with  the  principles  of  the  Gospel ;  so, 
doubtless,  among  the  Gentiles  there  were  several  who  did  not 
at  once  throw  aside  all  their  idolatry  or  idolatrous  notions,  but 
preserved  some  of  its  more  spiritual  and  imposing  parts,  and 
might  think  it  necessary  to  mingle  idolatrous  feasts  with  the 
rites  of  Christianity — as  the  .=  •  crament  of  the  Lord's  supper 
was  certainly  considered  as  a  fetist  npon  a  sacrifice,  as  I  iiavrt 
proved  in  iny  Discourse  on  the  Nature  and  Design  of  the 
Eucharist :  as  the  minds  of  many  of  these  young  Gontife 
converts  could  not,  as  yet,  have  been  deeply  endued  with  .spi- 
ritual knowledge,  they  might  incorporate  these  feasts,  and 
confound  their  nature  and  properties. 

8.  Meat  comniendelh  us  vol  to  God]  No  such  feasts  (is 
these  can  be  a  recommendation  of  our  souls  or  persons  to  the 
Supreme  Being.  As  to  the  thing,  considered  in  itself,  the 
eating  gives  us  no  spiritual  advantage  ;  and  the  eating  not,  is 
no  spiritual  loss. 

9.  But  take  heed]  Lest  by  frequenting  such  feasts,  and  rat- 
ing things  offered  to  idols,  tinder  the  corivlction  that  on  idol  ix 
nothing,  and  that  you  may  eat  those  things  innocently  ;  lest 
this  liberty  of  yours  should  become  a  means  of  grievoiisly  of- 
fending a  weak  brotlier,  who  has  not  your  knowledje ;  or  in- 
ducing one,  who  respects  you  for  your  superior  knowledge,  to 
partake  of  these  things  with  tlie  conscience,  the  persuasion 
and  belief  that  an  idol  is  somelking,  and  you  partake  of  such 
things  ;  so  he  may  also,  and  with  safety.  He  Is  not  pa«sesseil 
of  your  superior  information  on  this  point,  and  he  eats  to  the 
idol,  what  you  take  as  a  common  meal. 

10.  If  any  man  see  thee  which  hast  knowledge]  Of  the  true 
God,  and  wlio  art  reputed  for  thy  skill  in  divine  things. 

Sit  at  meat  in  the  idoPs  temple]  Is  it  not  strvnge  that  any, 
professing  the  knowledge  of  the  true  God,  should  even  enter 
one  of  those  temples  !  And  is  it  not  more  siuprlsiiig  that  any 
Christian  should  be  found  to  feast  there  t  But  by  all  this  we 
may  see,  that  the  boasted  knowledsft  of  the  Corinthians  had 
very  little  depth  in  things  purely  spintual. 

There  are  many  curious,  thin-spun  theories  in  the  Rabbini- 
cal writings,  concerning  entering  ido!lenipln.i,  and  eating 
there,  and  even  worshipping  there;  provided  the  mind  bo 
towards  the  true  God.  Ur.  l.ightfool  produces  several  quota- 
tions to  prove  this.  Perhaps  the  man  of  kvmrledge  men- 
tioned by  the  apostle,  was  one  of  tlio.io  vvlio,  possessing  a  co7i- 
venient  conscience,  could  accommodate  himself  loall  circum- 
stances ;  be  a  heathen  without,  and  a  Christian  within,  and 
vice  versa,  as  circumstances  might  require. 

Be  emboldened  to  eat]  OtKoioiinOriacrai,  ho  built  up,  be  con' 
firmed  nni}  established  in  t'lat  opinion  which  before  he  doubt- 
"ingly  hell,  that  on  seeing  you  eat,  he  may  be  led  to  think 
there  is  no  harm  in  feasting  in  an  iilol-temple,  nor  in  eating 
things  offered  to  idols. 

U.  Shall- the  weak  ttrotker  p€rish\  Being  first  taught  by  thy 


Paul  r indicates CHAPTER  IX.  hui  aposflcskipi 

conduct  tliat  there  was  no  harm  in  thus  eating,  sric-ves  th"?  ;  must  be/a/se;  or  that  their  brother  r.ouUl  not  perish.     In  the 

Si)irit  01"  God,  becomes  again  darkened  and  harden  d :  and  l/irxl  place,  they  ronld  not  bo  obliged  to  act  by  it :  and  In  tfje 

gliding  back  into  idolatry,  dies  in  it,  and  so  Anally  perishes.  second,  they  could  not  r.ilionally  be  movid  by  it  to  abstain 

JF\)r  whom  Christ  died]  ■^o  we  learn  that  a  man  may  perish  from  giving  scandal  on  that  iinpis.'sible  suppo.sitioii. 

fcr  whom   Christ  died— This  admits   of  no   quibble.     If   a  If  yon  interpret  the  apostle   thus.  So  shutt  thou  do  that 

man  for  ujhnm   Christ  died,  apostatising  from  Christianily,  '■  uhich,  in  its  nature,  tends  to  make  thy  brother  perish;  ard 

for  he  is  called  a  brother,  tliough  iceak,  retili"n  again  to  and  viii^ht  have  that  effect,  had  not  Gnd  determined  to  preserve 

die  in  idolatry,  cannot  go  to  heaven  ;  thea  a  man  for  wh mi  aH  from  perishing,  for  tchom  Chrl.st  died.    Since  this  deter- 

Christdied,  may  pcrisli  everlastingly.     And  if  it  were  possible  mination  renders  it  sure  to  me,  who  know  it,  that  they  cannot 

for  a  believer,  whether  strong  or  weak,  to  retrace  his  .steps  aclnally  perish,  it  must  assure  me  that  there  cm  be  no  cause 

back  to  idolatry  and  die  in  It,  surely  It  is  possible  for  a  man  of  abst'inency  from  this  scandal,  lest  they  should  perish  bv  it. 
who  had  escaped  tlic  polluti.>ns  that  arc  In  the  world  to  re- j      Moreover,   by  thus  oflending.  saitli    the    apostle,   ye    sin 

turn  to  It,  live  and  die  In  Its  spirit,  and  perish  everlastingly  ,  against  Chris)  ;  viz.  by  sinning  against   him  whom  he  has 

also.     I,et  him  that  readeth  understand.  I  purchascil  by  Ills  blood  ;  and  destroying  them  for  wliose  sal- 

1'2.  Bat,  irhen    ye  sin   so  against   the  brethren]   Against  vatlou  he  has  sutTorod.     If  this  intent  of  Christ's  deatli  be  de- 

Christinns,  who  are  called  by  the  Gospel  to  abhor  and  detest  nied,  how  can  we  sliow  in  what  Christ  has  denionstrnlcd  his 

all  S'lch  abominations.  great  love  to  them  tlial  perish  1     Is  it  possible  that  they  can 

Ye  sin  against  Christ.]  By  sending  to  perdition,  through  sin   against   redeeming   love  1   and  how,    by  thus   oflr.'iiding 

your  bad  example,  a  soul  for  whom  he  shed  his  blood  ;  and  so  them  who  nelthi^r  do  nor  can  belong  to  him  as  members  of  his 

far  defeating  the  gracious  intentions  of  his  sacrificial  de.ith.  mystical  body,  are  we  injurious  to  Christ.'    See  Whitby  on 

This  is  a  farther  intimation,  that  a  person  for  whom  Christ  this  place. 

died,  may  (lerish:  and  this  Is  thedrlftof  the  apostle'sargument.  .3.  It  is  natural  for  man  to  ;rM/(  hn\\  affect  io  he  tcise  ;  nnti 

13.  ir/iere/ore,  &C.1   Rather  than   give  any  occislon  to  a  when  this  desire  is  cultivated  in  reference  to /n/r/it/ objects. 

Christian  to  sin  against,  and  so  to  liar.len  his  conscience  that  it  will  be  an  indescribable  good  ;  bul  when,  like  Eve,  we  sefi 

he  should  return  to  idolatry  and  perish;  I  would  not  only  ab-  ;  in  a  prohilntion,  something  to  he  desired  to  make  one  wise, 

stain  from  all  meats  offered  to  idols,  but  I  would  eat  no  flesh,  we  are  then,  like  her,  on  the  verge  of  our  fall.     Though  ex- 

shiiiild  I  exist  through  the  ichile  cour.fe  of  lime,  but  live  o:i  tensive  knowledge  Is  not  given  /fo  all,  yet  it  is  given  /or  all; 

the  herbs  of  the  field,  rather  than  caiise  my  brother  to  stumble,  and  is  the  public  property  of  the  church.     lie  win  djes  not 

and  thus  fall  Into  idolatry  and  final  ruin.  use  it  for  general  edification,  robs  the  public  of  its  right.     For 

The  following  wordsof  Orlgen  cnnlalna  very  solemn  lesson  the  misuse  and  misap])llcation  of  this  talent,  we  shall  give  ac- 

and  warning— "If  we  did  more  diligently   attend   to   these  count  to  God,  as  well  as  of  other  gifts  and  graces, 

things,  we  should  avoid  sinning  against  our  bretliren.  and  4.  Persons  of  an  over  tender  and  scrupulous  conscience, 

wounding  their  weak  conscience,   that  we  might  not  sin  may  be  very  troublesome  in  a  CIn-istian  society;  but  as  this 

against  Christ ;  our  brethren  that  are  among  us,  for  whom  excessive  scrupulosity  comes  from  a  want  of  more  light,  more 

Christ  died  ;  often  perishing,  not  only  by  our  knowledge,  but  e.rperience,  or  more  jndg7n.ent,  we  slionld  bear  with  them 

by  many  other  ways,  and  things,  In  which  things,  we,  sin-  Tliougli  such  should  often  run  into  ridiculous  e.vtremes,  yet 

ning  against  Christ,  shall  suffer  punishment :  the  souls  of  we  must  take  care  that  we  do  not  attcmfit  to  cure  them  either 

them  that  perish  by  us,  being  required  of,  and  avenged  upon  with  ridicule  or  wrath.     Extremes  generally  beget  extremes  ; 

us."    See  vVhitby  on  this  place.  ,  and  such  persons  require  the  most  judicious  trcatmenl,  else 

1.  The  greater  our  reputation  for  knowledge  and  sanctity,  they  will  soon  be  stumbled  and  turned  out  of  the  way.  We 
the  greater  mischief  we  sliall  do  by  our  Influence  and  exam-  should  be  very  careful  lest  in  using  wliat  is  called  Christian 
p!e,  if  we  turn  aside  from  the  holy  commandment  delivered  liberty,  we  occasion  tlieir  fall ;  and  for  our  own  sake,  wc 
unto  tis.  Evc.-y  man  should  walk  so  as  either  to  light  or  lead  must  tike  heed  that  we  do  not  denominate  sinful  indulgen- 
his  brother  to  heaven.  ces.  Christian  liberties. 

2.  It  is  the  duty  of  every  Christian  to  watch  against  npM^acy  5.  Though  we  are  bound  to  lake  heed  that  we  put  not  a 
in  lus  own  case,  and  to  prevent  it  as  much  as  possible  in  that  stumbling-block  in  the  way  of  a  weak  brother ;  yet  If  such  a 
of  nrh'-rs.  That  a  person  for  whom  Christ  died  may  finally  brother  be  stumbled  at  any  part  of  our  conduct  whicli  Is  not 
perish,  is  stronsly  argued,  says  Dr.  Whitby,  from  this  place,  blameable  In  Itself;  but  of  which  he  may  have  taken  a  wrong 
md  Rom.  xiv.  I'l.  for  here  the  aposlle  dissuades  tlie  Corinthi-  view,  we  arc  not  answerable  for  tlie  consequence.s.  We  are 
ans  from  scandalizing  their  weak  brethren,  by  an  argument  called  to  walk  by  the  testimony  of  God;  not  according  to  the 
taken  from  the  irreparable  mischiefs  they  may  do  them,  the  measure  of  any  man's  conscience,  how  sincere  soever  he 
eternal  ruin   they  may  brins  upon  them  liy  this  scamlal ;  may  be. 

w!iereas,  if  it  be,  as  some  assert,  that  all  thiiigs,  even  the  sins  6.  ?>Iany  persons  covera  spirit  of  envy  and  uncharitablencss, 

of  the  elect,  shall  work  together  for  their  good,  and  thnl  they  witli  the  name  of  godiv  zeal,  and  tender  concern  for  the  sal- 

■■shall  never  perish;  If  the  apostle  knew,  and  laugiit  tliis  doc-  vallon  of  others  ;  they  find  fault  with  all ;  their  spirit  is  aspi- 

trine  to  them,  why  does  lie  endeavour  to  aflright  them  frofn  rit  of  universal  ccnsoriousness  :  none  can  please  thein  :  and 

this  s<-.andnl,  by  telling  them  that  it  might  have  that  effect,  every  one  sufTers  bv  thein.     These  destroy  more  soids  by 

wiiich  he  had  before  told  them  was  impossible?     If  you  in-  tything  mint  and  cu'mmin,  tlian  others  do  by  neglecting  the 

I'^rpri-t  h\<i^v^lr(]sth\^fi,  so  shall  he  perish  for  whom,  in  charity,  weightier  matters  of  the  law.     Such  pei-sons  h;7ve  what  la 

ye  ought  to  judge  Christ  died.     It  Is  certain  from  this  doc-  termed,  and  very  properlv  too,  sour  godliness.     Roth  are  ex- 

triiit,  that  they  must  be  assured  that  this  judgment  of  charity  trcmes,  and  he  who  would  avoid  perdition  must  avoid  them 


CHAPTF.R  IX. 

St.  Paul  vindicates  his  apostleshio,  and  shows  that  he  /uis  cjual  rights  and  pririleses  with  Peter  and  the  brethren  of  our 

Lord  ;  and  that  he  is  not  bound,  while  doing  the  work  of  an  apost'e.  to  labour  with  his  hands  for  his  own  support,'  1 6. 

He  who  labours  should  live  by  the  fruit  of  his  own  industry,  7.  For  the  law  will  vot  allow  even  the  o.r  Inlit  muTzlek 
which  treads  out  the  corn,  ft— 10.  '/ho.te  w\o  minister  in  .spiritual  things,  hare  a  right  to  a  secular  support  for  their 
work,  11—14.  He  shows  the  disinterested  manner  in  which  he  ha.i  prewhed  the  Gospel,  15 — l.^J.  How  he  accommodated 
him.-telfto  the  prejudices  of  men,  in  order  to  bring  alwutlheir  saJ'-atian,  19—23.  The  way  tuheaven  compared  too  race 
2-1,  The  quahUcations  of  thoie  who  may  expect  success  in  the  games  celebrated  at  Corinth,  and  what  that  success  im- 
plies, 25.  The  apostle  applies  these  things  spiritually  to  him.ieif;  and  states  the  neressiti/  of  keeping  his  body  in  subjec- 
tion, lest  after  having  proclaimed  salvation  to  others,  he  should  become  a  castaway,  26,  27.  "[A.  M.  4000  A.  U  56  AUG 
POO.  An.  Imp.  NeronlsCaes.  3.] 

AM  » I  not  an  apostle  ?  am  I  not  free  7  b  have  I  not  seen  .le-      2  If  I  be  not  an  apostle  unto  others,  yet  doubtless  I  am  to  you : 
sus  Christ  our  Lord?  "  are  not  ye  my  work  in  the  Lord  J    for  A  the  seal  of  my  apostloship  are  ye  In  the  Lord. 

t  ^rl,'.\r■.Bl.V".U■r^^•|    ar^r  !•?  Ig.  n.!.?  r.S      IT.m  a  ?.  2  Tim  l.ll.-bArt.     ^?.,U  tmg  &iH  H,!--  tr*  11    Ch  l5.?.-.cCh.T6  ai.lS-.lSror.:)';  Si  K  13. 


NOTES.— \  erse  1.  Am  I  not  an  apostle  ?]  It  is  sufficiently  Are  not  ye  my  work]  Your  conversion  from  heathenism  is 
evident  that  there  were  persons  at  Corinth,  who  questioned  a  proof  that  I  have  preached  with  the  divine  unction  and  au- 
the  apostlcslilp  of  St.  Paul  :  and  he  was  obliged  to  walk  very    thoritv. 

circumspectly,  that  they  might  not  find  any  occasion  ag.ilnst  ;  Several  good  MSS.  and  Versions  transpose  the  two  first 
him.  It  appears  also  that  he  had  given  them  all  his  apostoli-  ;  questions  In  this  vrse,  thus  :  Am  I  not  free  7  Am  I  not  an 
cal  labours  gratis;  and  even  this,  which  was  the  higliest  ;  aposlle  1  But  I  cannot  see  that  either  perspicuity  or  sense 
proof  of  his  disinterested  benevolence,  was  produced  bv  his  <  gains  anv  tiling  by  this  nrrangement.  On  the  contrary,  it  ap- 
opposers,  as  an  argument  against  him.  "  Prophets,  and  all  peai-s  to  me  that  his  being  an  apostle  gave  him  the  freedom  or 
divinely  commissioned  men.  have  a  right  to  their  secular  sup-  |  rights  to  which  he  refers!  and  therefore  the  common  arrangc- 
port;  you  take  nothing: — is  this  not  from  a  convlctlim  that  1  inent  I  judge  to  be  the  best. 

you  have  no  apostolical  right?"  On  this  point  the  apostle  I  2.  Jf  1  f,e  not  an  apo<!tle  unto  others]  If  there  be  other 
immediately  enters  on  his  own  defence  ;  churches  which  have  been  founded  by  other  apostles;  yet  it 


Am  I  not  an  apo.=:tle?  am  I  not  free?]  These  questions  are 
all  designed  as  a.ssertions  of  the  affirmative  :  I  am  an  apostle, 
and  lam  free,  possessed  of  all  the  rights  and  privileges  of  an 
apostle. 

Have  I  not  seen  Jestts  Christ]    From  whom.  In  his  per- 


is not  so  with  you. 

The  seal  of  mine  apostleship  are  ye]  Vour  conversion  to 
Christianity^  Is  God's  seal  to  my  apostleship.  Had  not  GoU 
sent  me,  I  could  not  have  profited  your  souls. 

The  a(fipayti,  or  seal,  wa.s  a  figure  cut  In  a  stone,  and  that 


sonal  appearance  to  me,  I  have  received  my  apostolic  com-  '  set  In  a  ring,  by  which  letters  of  credence  and  authority  were 
mission.  This  was  judged  essentially  necessary  to  constitute  stamped.  The  ancients,  particularly  the  Greeks,  excelled  in 
an  apoetie.    See  Acts  xxii.  I4v  1&  ^xvi.  10.  I  this  kind  of  engraviug.    The  wdtftwaftSHiie  curkws gjw  am- 


I.  CORINTHIANS. 


ffc  iha(  p  reaches' the  Gospel 

3  Mino  answer  to  thf  m  that  do  examine  n-ie  is  this,  I 

4  "Have  we  not  power  to  eat  and  to  drink  1 

5  Have  we  not  power  to  lead  about  a  sister,  a  f  wife,  as  well 
as  other  apostles,  and  as '  the  bretliren  of  the  Lord,  and  >>  Ce- 
plias'?  .  I 

6  Or  I  only  and  Barnabas,  ■  have  not  we  power  to  lorbear  j 
working  1  I 

7  Who  k  goeth  a  warfare  any  time  at  his  own  charges  1  wlio  : 
'  planteth  a  vineyard,  and  eateth  not  of  the  fruit  thereof  7  or  ; 
Who  "  feedeth  a  flock,  and  eateth  not  of  the  milk  of  the  tlock'!  I 

8  Say  I  these  things  as  a  man  7  or  saith  not  the  law  the  same  I 
also? 

9  For  it  is  written  ic  the  law  of  Moses,  "  Thou  slialt  not  muz-  | 
zle  the  moutli  of  the  .x  that  treadeth  o\H  tlie  corn.    Doth  God 
take  care  for  oxen  1 

eVerl4  1  Thess.S.G.  2  Thess.3.9 —f  Or,  woman.— g  Matt.  13,56.  Mark  fi.3. 
LukesV'  Gnl  I.l9.-h  ^;atl.8  l4.-i  aThess.3.8,  9.— k  ?Cor.  10.4.  ITini.l.  18.&, 
B  1"  2Tiin  a3.a4.7.— I  Jeii.20.6  Prov. 27.13.  Chap. 3.6,  7,  8.— m  John  21.15.— 
nD'eu.254.   1  Tiin.5.10.-^  2  Tim.2.6. 


should  live  by  the  Gospel. 

ro  Or  saith  he  it  altogether  for  our  sakes  ?  For  our  saUes,  no 
doubt,  this  is  written  :  that  "  he  tliat  plougheth  should  plough 
in  hope  ;  and  tliat  he  that  thresheth  in  hope  should  be  paita- 
ker  of  liis  hope. 

11  P  If  we  liave  sown  unto  you  spiritual  things,  is  it  a  great 
thing  if  we  sliall  reap  your  carnal  tilings'! 

12  If  otliers  be  partakers  of  this  power  over  you,  are  not  wa 
rather  1  i  Nevertheless  we  have  not  used  this  power  ;  but 
suffer  all  things,  '  lest  we  should  hinder  the  Gospel  of  Chrisl. 

13  '  Uo  ye  not  know  that  they  which  minister  about  holy 
things,  '  live  of  the  things  of  the  temple?  and  they  which 
wait  at  the  altar,  are  partakers  with  the  altar  ! 

14  Even  so  "  hatli  the  Lord  ordained  ".  tliat  they  which  preach 
the  Gospel  should  live  of  the  gospel'. 

15  But  "•  I  have  used  none  of  these  things  :  neither  have  I 

pRoin,15.27.  aal.6-6.—q  Acts  ,111.33.  Ver.15,  18.  aCor.  11.7,9.41, 13,13.  1  Tll^M.2• 
l;.— r  a  Cor.l  1  12.— a  Lev.e.lC,  •.'C.Jt,?  6,  Sto.  Num. 5. 9,  I0.&  18.8—30.  Don.  10. 9  « 
18.1.— I  Or,  feed- u  Molt. 10.10.  I.tike  10.7 —v  Oal.6.6.  1  Tim. 5.17.— w  Verse  IS. 
Acts  13.3.  <i,  20.34.  Ch.4.ia.   1  Thcss.a.D.  aThc»s.3.S. 


fde  proof  of  this  ;  and  the  moderns  contend  in  vain  to  rival 
he  perfection  of  those  ancient  masters. 

Jn  the  Lord]  T^e  apostle  shows  that  it  was  by  the  grace 
and  influence  of  God  alone,  that  he  was  an  apostle;  and  that 
they  were  converted  to  Christianity. 

3.  Mine  answer  to  them]  H  cfiij  airo'Xoyia  toi^  epie  avaKpi- 
vovTiv.  This  is  my  defence  against  those  who  examine  me. 
The  words  arc  forensic ;  and  the  apostle  considers  himself  as 
broiiffht  before  a  legal  tribunal :  and  questioned  so,  as  to  be 
obligi^d  to  answer  as  upon  oath.  His  defence  therefore,  was 
this,  that  they  were  converted  to  God  by  his  me.ins ;  this  verse 
belongs  to  the  two  preceding  verees. 

4.  Have  we  not  pover  to  eat  and  to  drink  ?]  Have  we  not 
authority  or  right,  e^avautv,  to  expect  sustenance,  while  we 
are  labouring  for  your  salvation  7  Meat  and  drink,  the  neces- 
saries, not  the  superfluities  of  life,  were  what  tliose  primitive 
messengers  of  Christ  required  ;  it  was  just  that  tliey  wlio  la-  [ 
boured  in  the  Gospel,  should  live  by  the  Gospel ;  they  did  not  i 
wish  to  make  a  fortune,  or  accumulate  wealtli ;  a  living  was 
all  they  desired.  It  was  probably  in  reference  to  the  same  mo-  i 
derate  and  reasonable  desire  that  the  provision  made  for  the 
clergy  in  this  country,  was  called  a  living ;  and  their  icork 
for  which  they  got  this  living,  was  called  the  cure  of  souls. 
Whether  we  derive  the  word  cure  from  cura,  care,  as  signi- 
fying that  the  care  of  all  the  souls  in  a  particular  parisli  or 
place,  devolves  on  the  minister,  who  is  to  instruct  them  in  tlie 
things  of  salvation,  and  lead  them  to  heaven  ;  or  whether  we 
consider  tlie  term  as  implying  that  the  souls  in  that  district 
are  in  a  state  of  spiritual  disease,  and  the  minister  is  a  spiri- 
tual physician  to  whom  the  cure  of  these  souls  is  intrusted, 
still  we  must  consider  that  such  a  labourer  is  worthy  of  his 
hire;  and  he  that  preaches  the  Gospel,  should  live  by  the  Gospel. 

5.  Have  ice  not  poicer  to  lead  about  a  sister,  a  wife]  The 
word  c^ovaiav,  is  to  be  understood  here  as  above  in  ver.  4.  as 
implying  authority  or  right;  and  authority  not  merely  derived 
from  their  offices,  but  from  him  who  gave  them  that  office : 
from  the  constitution  of  nature,  and  from  universal  propriety 
cr  the  fitness  of  things. 

When  the  apostle  speaks  of  leading  about  a  Sister,  a  wife, 
he  means  first  that  he  and  all  other  apostles,  and  consequently 
all  ministers  of  the  Gospel,  had  a  right  to  marry.  For  it  ap- 
pears that  our  Lord's  brethren,  James  and  Jade,  were  mar- 
ried, and  we  have  infallible  evidence  that  Peter  was  a  mar- 
ried man,  not  only  from  this  verse,  but  from  Matt.  viii.  14: 
where  his  mother-in-law  is  mentioned  as  being  cured  by  our 
Lord  of  a  fever. 

And,  secondly,  we  find  that  their  wives  were  persons  of  the 
same  faith;  for  less  can  never  he  implied  in  the  word  sister. 
This  is  a  decisive  proof  against  the  papistical  celibacy  of  the 
clergy;  and  as  to  their  attempts  to  evade  the  force  of  this 
text  by  saying  that  the  apostles  had  holy  women  who  attend- 
ed them,  and  ministered  to  them  in  their  peregrinations,  tjiere 
is  no  proof  of  it;  nor  could  they  have  suffered  either  young 
women,  or  other  men's  wives,  to  have  accompanied  tliem  in 
this  way,  without  giving  the  most  palpable  occasion  of  scan- 
dal. And  Clemens  Alexandrinus  has  particularly  remarked 
that  the  apostles  carried  their  wives  about  with  them,  "  not 
as  wives,  but  as  sisters,  that  they  might  minister  to  those  who 
were  mistresses  of  families;  that  so  the  doctrine  of  the  Lord 
might,  without  reprehension  or  evil  suspicion,  enter  into  tlie 
apartments  of  the  women."  And  in  giving  his  finished  pic- 
ture of  his  Gnosij'c,  or  perfect  Christian,  he  says;  ccrdict  Kai 
TTivei,  KOI  yaixet — eiKovas  cxtirows  Atto^oXov  f.  He 
eats,  and  drinks,  and  marries— having  the  apostles  for  his 
example.    Vid.  Clem.  Alex.  Strom,  lib.  vii.  c.  12. 

On  the  propriety  and  excellence  of  marriage,  and  its  su- 
periority Xcf  celibacy,  see  the  notes  on  chap.  vii. 

6.  Or  I  only  and  Barnabas]  Have  wc  alone,  of  all  the 
apostles,  no  right  to  be  supported  by  our  converts  7  It  appears 
from  this,  1.  That  the  apostles  did  not  generally  support  them- 
selves by  their  own  labour.  2.  That  Paul  and  Barnabas  did 
thus  support  themselves.  Some  of  the  others  probaUJy  liud 
not  a  business  at  which  they  could  conveniently  work  ;  but 
Paul  and  Barnabas  had  a  trade  at  which  they  could  conveni- 
ently labour  wherever  they  came. 

7.  Who  goeth  a.  warfare — at  his  own  charges?]  These 
questions,  which  are  all  supposed,  from  the  necessity  and 
projiriety  of  the  cases,  to  be  answered  in  the  affirmative,  tend 

124 


more  forcibly  to  point  out  that  the  common  sense  of  man 
joins  with  the  providence  of  God,  in  showing  the  propriety  of 
every  man  living  by  the  fruits  of  his  labour.  The  first  ques- 
tion applies  particularly  to  the  case  of  the  apostle,  nj  s'paTev- 
(Tat  idLuis  oilju}i/i(ng-  Does  a  soldier  provide  his  own  victuals  t 
Qxpioviuv,  is  used  to  express  the  military  pay  or  wages,  by  ther 
Greek  writers  ;  for  the  Roman  soldiers  wore  paid  not  only  in 
money  hut  in  victuals ;  and  hence  corn  was  usually  distribu 
ted  among  them.     See  on  Luke  iii.  14. 

6.  Say  I  these  things  as  a  man]  Is  this  only  luuiinn  rea- 
soning? or  does  not  God  say  in  effect  the  same  thiiigl  See 
note  on  Roui.  vi.  19. 

9.  Thou  shalt  not  muzzle  the  mouth  of  the  ox]  See  this 
largely  explained  in  the  note  on  Deut.  xxv.  4. 

Voth  God  take  care  for  oxen  1]  This  question  is  to  be  un- 
derstood tlius :  Is  it  likely  that  God  should  be  solicitous  for 
the  comfort  of  oxen,  and  be  regardless  of  the  welfare  of  man  ? 
In  this  divine  precept,  the  kindness  and  providential  care  of 
God  are  very  forcibly  pointed  out.  He  takes  care  of  oxen  i 
he  wills  them  all  that  happiness  of  which  their  nature  is  snii*- 
ceptible;  and  can  we  suppose  that  he  is  unwilling  tlial  the 
human  soul  shall  have  that  happiness  which  is  suited  toils 
spiritual  and  eternal  nature?  He  could  not  reprobate  a»  ox, 
because,  the  Lord  careth  for  oxen;  and  surely  he  cannot  re- 
probate a  man.  It  may  be  said,  the  nian  has  si7ined,  but  the 
ox  cannot.  I  answer,  the  decree  of  reprobation  is  supposed 
to  be  from  all  eternity:  and  certainly  a  man  can  no  more  sin 
before  lie  exists,  than  an  ox  can  when  he  exists. 

10.  And  he  that  .'hresheth  in  hnpe  should  he  partaker  ofliis 
hope]  Instead  of  6  a\oLOv  rris  fXritJoj  avrov  |i£T£,xfii'  ctr'  cX-mit, 
many  of  tlie  best  MSS.  and  Versions  read  the  pas.'jage  thus, 
h  a\o!.ov  £7r'  eAttkJi  rnv  ncrcx^if  And  he  who  thresheth  in 
hope  of  partaking.  "  The  words  rrn  cX-rrtSos,  which  are  omit- 
ted by  the  above,  are,"  says  Bishop  Pearce,  "  superfluous,  if 
not  wrong ;  for  men  do  not  live  in  hope  to  partake  of  their 
hope,  but  to  partake  of  what  was  the  object  and  end  of  tlieir 
hope.  When  these  words  are  left  out,  the  former  and  latter 
sentence  will  be  both  of  a  piece,  and  more  resembling  each 
other ;  for  ficrex^'i',  niay  be  understood  after  the  first  cir' 
t\TTiSi,  as  well  as  after  the  last."  Gricsbach  has  left  the  words 
Ln  question  out  of  the  text. 

11.  If  we  have  sown  u  n  to  you  spiritual  things]  If  we  have 
oecn  the  means  of  bringing  you  into  a  state  of  salvation,  by  the 
divine  doctrines  whicli  we  have  preached  unto  you  :  is  it  too 
much  for  us  to  expect  a  temporal  support,  when  we  give  our- 
selves up  entirely  to  this  work  7  Every  man  who  preaches  the 
Gospel,  has  a  right  to  his  own  support  and  that  of  his  family, 
while  thus  employed. 

12.  If  others  be'  partakers  tif  this  power]  If  those  who  in 
any  matter  serve  you,  have  a  right  to  a  recompense  for  that 
service:  surely  we,  who  have  served  you  in  the  most  es- 
sential matters,  have  a  right  to  our  support  while  thus  em- 
ployed in  your  service. 

\)'e  have  not  used  this  power]  Tliough  we  had  this  right, 
wo  have  not  availed  oui'selves  of  it;  but  have  worked  with 
our  hands  to  bear  our  own  charges,  lest  any  of  you  should 
think  tliat  we  preached  the  Gospel  merely  to  procure  a  tem- 
poral support,  and  so  be  prejudiced  against  us  ;  and  thus  pre- 
vent our  success  in  the  salvation  of  your  souls. 

13.  7'hey  which  minister  about  holy  things]  All  the  officera 
about  the  temple,  whether  priests,  Levites,  Nethinim,  &c.  had 
a  right  to  their  support  while  employed  in  its  service.  The 
priests  partook  of  the  sacrifices :  the  others  had  their  mam- 
tenance  from  tithes,  first-fruits,  and  offerings  made  to  the 
temple  ;  for  it  was  not  lawful  for  them  to  Irve  on  the  sacrifices. 
Hence  the  apostle  makes  the  distinction  between  those  who 
minister  about  holy  things,  and  those  who  wait  at  the  altar. 

14.  Even  so  hath  the  Lord  ordained]  TIlis  is  evidently  a 
reference  to  our  Lord's  ordination,  Matt.  x.  10.  The  workman 
is  worthy  of  his  meat.  And  Luke  x.  7.  For  the  labourer  is 
worthi/  if  his  hire.  And  in  both  palaces  it  is  the  preacher  of 
tlie  Gospel  of  whom  he  is  speaking.  It  was  a  maxim  among 
the  Jews,  "  that  the  inhabitants  of  a  town  where  a  wise  man 
had  made  his  abode,  should  support  him  ;  because  he  had 
foi-saken  the  world  and  its  pleasures,  to  study  those  things  by 
which  he  might  please  God,  and  be  useful  to  men."  See  an 
ordinance  to  this  effect,  in  the  tract  Siiabbath,  fol.  114. 

15.  Neither  have  I  written,  &c.]  Though  I  might  plead  the 


SS.  Paul  accommodates  himself 


CHAPTER  IX. 


to  all,  fur  Ihctr  edification. 


written  these  things  that  it  should  be  so  done  unto  nic  ;  for  -  it 
teere  better  for  me  to  die,  than  that  any  man  should  make  my 
glorying  void. 

16  For  though  I  preach  the  fiospel,  I  have  nothing  to  glory 
•of ;  for  >'  necessity  is  laid  upon  me  :  yea,  wo  is  unto  me,  if  I 
preacli  not  the  Gospel  ! 

17  For  if  I  do  tliis  thing  willingly,  '  I  have  a  reward  ;  but  if 
against  my  will,  *  a  dispensation  o/Ihe  Gospel  is  committed 
unto  me. 

18  What  is  my  reward  then  t  Verily  that,  •>  wlien  I  preach 
the  Gospel,  I  may  make  the  Gospel  of  Christ  without  charge, 
that  I'  abuse  not  my  power  in  the  (Jospel. 

19  For  though  I  be  ^  free  from  all  men,  yet  have  '  I  made 
myself  servant  unto  all,  f  that  I  might  gain  the  more. 

l2Cor.ll.in— vRom  I  14— iCh  38,  14.-aCh  4.1.  Col. 3.7  Pliitl.17  Col.l. 
P^.— b  Ch.  10.33.  2  Cor  4  5.  Jl  11.7.— c  Oh  7.31.— d  Ver.l.-«  Gai.o.lJ—fiMiitL  18.13. 
t  P«U3.l.— e  Acn  16.3.4c  IS.  18. i.  21.23,  fcc. 


authority  of  God  in  the  law,  of  Christ  in  the  Gospel,  the  com- 
mon consent  of  our  own  doc  tors,  and  the  iisages  of  civil  so- 
ciety, yet  I  have  not  availed  myself  of  my  privileges :  nor  do 
I  now  write  with  the  intention  to  lay  in  my  claims. 

16.  For  tltaugh  1  feach  the  Gospel]  I  have  cause  of  glory- 
ing that  I  preach  the  Gospel  free  of  all  charges  to  you  ;  but  I 
f;mnot  ^-/ory  in  being  a  preacher  of  the  Gospel:  because  lam 
iiot  such  cither  by  my  own  skill  or  power :  I  have  received 
both  the  office,  and  the  grace  by  which  I  e.xecute  the  office, 
from  God.  1  have  not  only  his  authority  to  preach,  but  that 
authority  obliges  me  to  preach  ;  and  if  I  did  not,  I  should  en- 
fdangi'r  my  salvation  :  yea,  wo  is  unto  ?ne  if  I  preach  not  tltc 
<iospel.  As  every  genuine  preacher  receives  his  commission 
from  God  alone  ;  it  is  God  alone  who  can  take  it  away.  Wo 
to  that  man  who  runs  when  God  has  not  sent  him  ;  and  wo  to 
ihim  wl\o  refuses  to  run,  or  who  ceases  to  run,  wlien  God  has 
cent  him. 

17.  For  if  I  do  this  thing  ■willingly]  If  I  be  a  cordial  co- 
operator  with  God,  /  have  a  reward,  an  incorruptible  crown, 
ver.  i").  Or,  if  I  freely  preach  this  Gospel  without  being  bur- 
thensorae  to  any,  I  have  a  special  reward  ;  but,  if  I  do  not, 
I  have  simply  an  office  to  fulfil  into  which  God  has  put  me  ; 
and  may  fulfil  it  conscientiously,  and  claim  my  privileges  at 
the  same  time  ;  but  then  I  lose  that  special  reward,  which  I 
have  in  view  by  preaching  the  Gospel  without  charge  to  any. 

This,  and  the  18th  verse,  have  been  variously  translated  : 
Sir  .Vij?7oii  Knatchbull,  and  after  him  Mr.  Wakefield,  trans- 
late the  two  passages  thus  :  For,  if  I  do  this  willingly,  I  have 
a  reward  ;  but  if  I  am  entrusted  uilh  an  office  without  my 
rotisent,  what  is  my  reward  then  ?  to  inake  the  Gospel  of 
f  'hriat,  whilst  I  preach  it,  without  charge,  in  not  using  to  the 
titmont,  my  privileges  in  the  Gospel. 

Orhcrs  render  the  passage  thus  :  But  if  I  do  it  merely  be- 
cause I  am  obliged  to  it,  I  only  discharge  an  office  that  is  com- 
muted to  me,  ver.  18.  For  what  then  shall  I  be  rewarded  I 
It  is  for  this,  that  preaching  the  Gospel  of  Christ,  I  preach 
It  freely,  and  do  not  i?isist  on  a  claim  which  the  Gospel  itself 
gives  me. 

18.  That  I  abuse  not  7ny  poieer]  I  am  inclined  to  think  that 
Kin-axon'r/iTdat  is  to  be  understood  here,  not  in  the  sense  of 
r,hasing,  but  of  using  to  the  uttermost  ;  exacting  every  thing 
that  a  man  can  claim  by  law.  How  many  proofs  have  we  of 
this  in  preachere  of  different  denominations,  who  insist  so 
strongly,  and  so  frequently,  on  their  privileges,  as  they  term 
them  ;  that  the  people  are  tempted  to  believe  they  seek  not 
their  souls'  interesr.s,  but  tlieir  secular  goods.  Such  preach- 
ers can  do  the  people  no  good.  But  the  people  who  are  most 
liable  to  think  thus  of  their  ministers,  are  those  who  are  un- 
willing to  grant  the  common  necessaries  of  life  to  those  who 
watch  over  them  in  the  Lord.  For,  there  are  such  people 
even  in  the  Christian  church  !  If  the  preachers  of  the  Gos- 
pel were  as  parsimonious  of  the  bread  of  life,  as  some  con- 
grngations  and  Christian  societies  are  of  ihe  bread  that  pe- 
risheth  :  and  if  the  preacher  gave  them  a  spiritual  nourish- 
ment, as  base,  as  mean,  and  as  scanty  as  the  temporal  support 
which  they  afford  him,  their  souls  must,  without  doubt,  have 
nearly  a  famine  of  the  bread  of  life. 

I'J.  For  though  I  be  free]  Although  I  am  imder  no  obliga- 
tion to  any  m.m  ;  yet  I  act  as  if  every  individual  had  a  parti- 
cular property  in  me;  and  as  if  I  were  the  s/awe  of  the  public. 

•JO.  U^nio  the  Jews  I  became  as  a  Jeto]  In  Acts  .xvi.  3.  we 
find  that,  for  the  sake  of  the  unconverted  Jews,  he  circum- 
cised Timothy.     See  the  note  there. 

To  them  that  are  under  the  law]  To  those  who  considered 
themselves  still  under  obligation  to  observe  its  rites  and  cere- 
cnonies,  though  they  had,  in  the  main,  embraced  the  Gospel, 
he  became  as  if  under  the  same  obligations ;  and  therefore  pu- 
rified himself  in  the  temple,  as  we  find  related  Acts  xx.  21—36. 
where  also  see  the  notes. 

After  the  first  clause,  To  them  Ikixt  are  under  the  law,  as 
under  the  laio ;  the  following  words  fin  mv  avrdi  vno  voaov. 
'not  being  myself  under  the  laiB,  are  added  by  ABCDEFG.,  sp- 
veral  others  ;  the  later  Syriac.  Sahidic,  Armenian,  Vulgate. 
and  all  the  Itala  :  Cyril,  Chrysoste>K,  Damascenus,  and 
others;  and  on  this  evidence  Griesbach  has  received  them 
into  the  te.xt. 

21.   To  them  that  are  without  law]    The  Gentiles  who  had  ! 
no  written  law ;  though  they  liad  the  law  written  in  their  \ 
hearts  :  see  on  Rom.  ii.  15. 
■   Being  not  teithout  law  to  God]    Instead  of  Sko,  to  God,  \ 


20  And  ^  unto  the  Jews  I  became  as  a  Jew,  that  I  might  gain 
the  .lews  ;  to  them  that  are  under  the  law,  as  under  the  law, 
th  It  I  might  gain  them  tlial  are  under  the  law  ; 

21  h  To  i  thi'in  that  are  without  law,  ;ls  without  law,  (k  being 
not  without  law  to  God,  but  under  the  law  to  Christ,)  that  I 
might  gain  theiii  that  are  without  law. 

22  •  To  tlic  weak  became  I  as  weak,  tliat  I  might  gain  the 
weak  :  ""  I  am  made  all  things  to  all  men,  "  that  I  might  by  all 
means  save  some. 

2^3  And  this  I  do  for  the  Gospel's  sake,  that  I  might  be  parta- 
ker thereof  with  ymi. 

21  Know  ye  not  that  they  which  run  in  a  race  run  all,  but 
one  recolvelh  the  prize  ?  "■  !>o  run,  that  ye  may  obtain. 

25  And  every  man  that  p  strivetli  for  the  mastery  is  tempe- 

h  Oat  3.3-lRom.a  12.I4.— kCh  7  2J^1  Rom.  15  1.  2  Cor  1 1  -29.- ni  Ch.  10.33  — 
n  Horn  11.14.  CTi  7.16— oa»ia.2.&.S,7  Phll.a.l6.«t3. 14.  2Tim.4.7.  Hcb.12.1.— 
pEph.G12.  lTim.C.l2.  2  Tim.2.5.&  4.7. 


and  Xpi;-':),  to  Christ ;  the  most  important  Mi^S.  and  Versions 
have  Qeov,  of  God,  and  Xoi^-ov,  of  Christ :  being  not  without 
the  law  of  God,  but  under  the  law  of  Christ. 

7'hem  that  are  without  laic]  Dr.  I.iglitfoot  thinks  the  Had- 
ducees  may  be  meant  :  and  th-it,  in  certain  cases,  as  far  as 
the  rites  and  ceremonies  of  the  .lewish  religion  were  concern- 
ed, he  might  conform  himself  to  them,  net  observing  such 
riles  and  ceremonie.«,  as  it  is  well  know/i  that  Ihcy  aiBrpgard- 
ed  them  :  for  the  Dr.  cannot  see  how  the  apostle  could  con- 
form himself  in  any  thing  to  them  that  were  tcithout  laic,  i.  e. 
the  heathen.  But,  1st,  it  is  not  likely  that  the  apostle  would 
conform  himself  to  the  Sadducees  :  for,  what  success  could 
he  expect  among  a  people  who  denied  the  resurrection  ;  and, 
consequently,  afuture  world,  a  day  of  judgment,  and  all  re- 
wards and  punishments?  2.  He  might  among  the  heathen, 
appear  as  if  he  were  not  a  .Tew,  and  discourse  with  them  on 
the  great  principles  of  that  eternal  law,  the  outlines  of  which 
had  been  written  in  their  hearts :  in  order  to  show  them  the 
necessity  of  embracing  that  Gospel,  which  was  the  power  of 
God  unto  salvation,  to  every  one  that  believed. 

22.  To  the  weak  became  I  as  weak]  Those  who  were  con. 
scientioiisly  scrupulous,  even  in  respect  to  lawful  things. 

1  am  made  all  things  to  all  men]  1  assumed  every  shape 
and  form  consistent  with  innocency  and  perfect  integrity  ; 
giving  up  my  own  will,  my  own  way,  my  own  ease,  my  own 
pleasure,  and  my  own  profit,  that  I  might  save  the  souls  of 
all.  Let  those  who  plead  for  the  system  of  accommodation, 
on  the  example  of  St.  Paul,  attend  to  the  end  he  had  in  view; 
and  the  man ner  in  which  he  pursued  that  erirf.  It  was  not  to 
get  money,  influence,  or  honour,  but  to  save  souLS  !  It  was 
not  to  get  eo.se,  but  to  increase  his  labours.  It  was  not  to  save 
his  life,  hut  ratlier  that  it  should  be  a  sacrifice  for  the  good  of 
immortal  souls .' 

A  parallel  saying  to  this  of  St.  Paul,  has  been  quoted  from 
Achilles  Tatiu.s',  lib.  v.  cap.  xix.  where  Clitophon  says,  on 
having  received  a  letter  from  Leucippe,  Tovrmg  evrvxcov, 
Travra  e y  t  i/Ofirj v,  buov,  avccpXcyojiriii,  Myji'^v,  cdav/ia^ot, 
rimaroiu;  cxatpop,  rixdofjirii/-  "  W  hen  I  read  the  contents,  I 
became  all  things  at  once:  I  was  infl-inied  ;  I  grew  pale;  I 
wa.s  struck  with  wonder;  I  doubted;  I  rejoiced;  1  became 
sad."  Tlie  same  form  of  speech  is  frequent  among  Greek 
writers.  I  think  this  casts  some  light  on  the  apostle's  mean- 
ing. 

'J7iat  I  might  ly  all  means  save  some.]  On  this  clause 
tliere  are  some  very  important  readings  found  in  the  MSS. 
and  Versions.  Instead  of  rni'T-ojf  rivn?  (toxt-j,  that  I  might  by 
all  means  save  some  ;  navra^  o-f.itrf.),  that  I  might  save  all,  is 
the  reading  of  DEFG.,  Syriac,  Vulgate,  JEthio'pic,  all  the  Ita- 
la, and  several  of  the  Fathers.  This  reading  Bishop  Pearce 
prefers,  because  it  is  more  agreeable  to  St.  Paul's  meaning 
here,  and  exactly  agrees  with  what  he  says  chap.  x.  .33.  and 
makes  his  design  more  e.xtensive  and  noble.  VVa/cefield  also 
prefers  this  reading. 

23.  And  this  I  do  for  the  Gospel's  sake]  Instead  of  roSra, 
this,  rravra.  all  things,  (I  do  all  things  for  the  Gospel's  sake,, 
is  the  reading  of  ABCDEFG. ,  several  others,  the  Coptic,  ^thi- 
opic,  Vulgate,  Itala,  Armenian,  and  Sahidic:  the  two  latter 
reading  ravra  Travra.  all  these  things.  Several  of  the  Fathers 
have  the  same  reading  ;  and  there  is  much  reason  to  believe 
it  to  be  genuine. 

That  "l might  he  partaker  thereof  tcith  you.]  That  I  might 
attain  to  the  reward  of  eternal  life,  which  it  sets  before  me^ 
and  this  is  in  all  probability  the  meaning  of  to  cvayyeXtov, 
wliich  we  translate  the  Gospel ;  and  which  should  be  render 
ed  htre,  prize  or  reward:  this  is  a  frequent  meaning  of  the 
original  word,  as  may  be  seen  in  my  preface  to  St.  Matthew  : 
I  do  all  this  for  the  sake  of  the  prize,  that  I  may  partake  of  it 
with  you. 

24.  They  ichich  run  in  a  race,  run  all]  It  is  sufficiently  evi- 
dent that  the  apostle  alludes  to  the  athletic  exercises  in  the 
games,  which  were  celebrated  every  fifth  year  on  the  isthmus, 
or  narrow  neck  of  land,  which  joins  the  Peloponnesus,  or 
Morea,  to  the  main  land  ;  and  w'ere  thence  termed  the  Isth- 
mian games.  The  exercises  were  running,  wrestling,  box- 
ing, throwing  the  discus,  or  guoit,  &c.  to  the  three  first  of 
these  the  apostle  especially  alludes. 

But  one  receiveth  the  prize  ?]  The  apostle  places  the  Cliris- 

tian  race  in  contrast  to  the  Isthmian  games  ;  in  them,  only 

one  received  the  prize,  though  all  ran  :  in  this,  if  all  run,  all 

will  receive  the  prize  ;  therefore,  he  says,  so  run,  that  ye  may 

135 


contended  in  (he  Lth'iniaii  gamr<:. 


Qualifications  of  tho^c  who       I.  CORINTHIANS. 

rate  in  all  things.     Now  they  do  it  to  obtain  a  corruptible  i    27  *  But  I  keep  under  my  body,  and  «  bring  it  into  subjec- 

crown  ;  but  we  '  an  incorruptible.  |  tinn  :  lest  that  by  any  means,  when  I  have  preached  toothers, 

2G  I  therefore  so  run,  '  not  us  uncertainly  ;  so  fight  I,  not  as    I  myself  should  be  "  a  cast-away. 

one  that  beateth  the  air  : 


2Tiin.4.8.  .I»mc5l.ia.  1  Ptt.l.4.&5.).  Rev  .2.10.&  3.11.— r  2Tii 


obtain.  Be  as  much  in  earnest  to  get  to  heaven  as  the  others 
are  to  gain  their  prize  :  and,  although  only  one  of  them  can 
■win,  all  of  you  may  obtain. 

25.  Is  temperate  in  alt  things.]  All  tho«e  who  contended 
xn  these  exercises,  went  through  a  long  state  and  series  of 
painful  preparations.  To  this  exact  discipline  Epictetus  re- 
fers, cap.  35.  ecAtis  OXvfi-ma  vixriuat ;  Ati  a'  cvTaKTCiv,  avay- 
KOTpo<psiv,  UKexi^odai  ntuftaTiov,  yvixva^cadai  rrptig  avayKriv  tv 
(opa  TeTiiyfjcvt),  tv  Kavfiari,  ev  i/zuxti  fi'l  \ii\>Xpov  -triveiv,  jir)  ot- 
Voii,  Mi  ervx^v  a:T\(i)i  w{  larp'.),  napuMih^KCvai  acanrov  np 
tnis-aTTj-  cira  cis  rov  aycjva  Trapcpxeatiaf  K.  t.  X.  "Do  you 
wish  to  gain  the  prize  at  the  Olympic  games  1 — Consider  the 
requisite  preparations,  and  the  consequences  :  Von  must  ob- 
serve a  strict  regimen  ;  must  live  on  food  which  you  dislike  ; 
you  must  abstain  from  all  delicacies  ;  must  exercise  yourself 
at  the  necessary  and  prescribed  times  both  in  heat  and  in 
,cold  ;  you  must  drink  nothing  cooling  ;  take  no  wine  as  for- 
merly :  in  a  word,  you  must  put  yourself  under  the  directions 
of  ii piigili.it,  as  you  would  under  those  of  a  physician  ;  and 
afterward  enter  the  lists.  Here  you  may  get  your  arm  bro- 
ken, your  foot  put  out  of  joint,  be  obliged  to  sw:dlow  mouth- 
fuls  of  dust,  to  receive  many  stripes  ;  and,  after  all,  be  con- 
quered." Thus  we  find,  that  these  suffered  much  hardships 
I'n  order  to  conquer  ;  and  yet  were  uncertain  of  the  victory, 
ffurace  speaks  of  it  in  nearly  the  same  way — 

Qui  studet  opiataiii  cursti  contingere  metani, 

Multa  tulit  fecitque  puer  :  sudavit  et  alsit, 

Abstinuit  Venere  et  Bacclio. — De  Arte  Poet.  ver.  412. 
'        A  youth  who  hopes  the  Olympic  prize  to  gain, 

All  arls  must  try,  and  every  toil  sustain  ; 

Th'  extremes  of  heat  and  cold  must  often  prove ; 

And  shun  the  weakening  joys  of  wine  and  love. 

F'raiicis. 
These  quotations  show  the  propriety  of  the  apostle's  words : 
JErery  man  that  strivelhfor  the  mastery,  ttuito  r.yKpuTi:veTai, 
is  temperate,  or  continent,  in  all  things. 

'J'hey  do  it  to  olitain  a  corruptible  croicn]  The  croicn  won 
.by  the  victor  in  the  Uli/mpia)t  games,  was  made  of  the  wild 
olive  ;  in  the  Pythian  games,  of  laurel ;  in  the  Nemean 
games,  of  parsley  ;  and  in  the  Isthmian  games,  of  l\\e  pine. 
Tliese  were  all  corruptible,  for  they  beg;in  to  witlier  as  soon 
as  ttiey  were  separated  from  the  trees,  or  pluoiced  out  of  the 
eartii.  In  opposition  to  these,  the  apostle  says,  he  contended 
for  an  incorruptible  crown  ;  the  heavenly  inheritance.  lie 
Sought  not  worldly  honoiu" ;  but  that  honour  which  conies 
from  God. 

26.  I  therefore  so  run,  not  as  uncertainly]  In  the  foot- 
course  in  those  games,  how  many  soever  ran,  only  one  could 
have  the  prize,  however  strenuously  they  might  exert  them- 
selves; therefore  all  ran  uncertainly  ;  but  it  was  widely  dif- 
ferent in  tlie  Cliristian  course;  if  every  one  ran  as  he  ought, 
eadi.  would  receive  the  prize. 

The  word  aJjjAwj  which  we  translate  uncertainly,  has 
other  meanings.  1.  It  signifies  ignorantly  ;  I  do  not  run  like 
one  ignorantof  what  he  is  about ;  orof  thc/aics  of  the  cow  jse." 
1  know  that  there  is  an  eternal  life  :  I  hnow  tlie  way  that  leads 
to  it;  and  Iknow  and  feel  Ihc  power  of  it.  2.  It  signifies 
ipiHinut  ol)servation  ;  the  eyes  of  ail  the  spectators  were  fixed 
on  tliose  who  ran  in  these  races ;  and  to  gain  tlie  applause  of 
;the  multitude,  they  stretched  every  nerve  :  the  apostle  knew 
that  the  eyes  of  all  were  fixed  upon  him — 1.  His  false  bre- 
thren waited  for  hislialting— 2,  Tlie  persecuting-'ews  andOen- 
tiles  longed  for  his  downfall— 3.  The  church  of  Christ  looked 
on  him  with  anxiety — 4.  And  he  acted  in  all  things  as  under 
the  immediate  eye  of  Ood. 

Not  as  one  that  healeth  the  air]  Kypke  observes  that  there 
are  titrce  ways  in  which  persons  were  said  a^pa  Sepzin,  to  beat 
the  air.  1.  When  in  practising  for  the  combat,  they  threw 
their  arms  and  legs  about  in  dlfRrent  \yays,  thus  practising 
the  attitudes  of  otlVnce  and  diifcnce.  This  was  termed  okiu- 
IJaX'a,  fighting  with  a  shadow.  To  this  Virgil  alludes  when 
representing  Dares  swinging  his  arm;;  about,  when  he  rose  to 
challenge  a  competitor  in  the  boxing  matih  :— 

Talis  prima  JJares  caput  altum  in  prrzlia  tollit, 
Ostenditque  htimeros  Inlos,  alter nar/uejactnt 
Brachia  protendens,  ct  vcrberat  ictibus  auras. 

^n.  V.  ver.  375. 
Thus,  glorying  in  his  strength,  in  open  view 
His  arms  around  the  towering  Dares  threw ; 
ytalk'd  high,  and  laid  his  brawny  shoulders  bare. 
And  dealt  his  whistling  blows  in  empty  air.  Pitt. 

8-  Sometimes  boxers  were  to  aim  blows  at  their  adversaries 
■which  they  did  not  intend  to  take  place ;  and  which  the  others 
Were  obliged  to  exert  tl.omsclves  to  prevent  as  much  as  if  they 
had  been  really  intendd  ;  and,  by  these  means,  some  dextc- 
-ous  pugilists  vanquished  their  adversaries  by  mere  fatigue, 
yithout  giving  them  a  single  blow.  3.  Pugilists  were  said  to 
ieut  the  air  when  liaviiig  tc  contend  witli  a  nimt)le  adversary, 
who,  by  luimingfromsido  toslde,  stooping,  and  various  contor- 
»ions  of  the  body,  eluded  the  blows  of  his  antagonist;  who  spent 
jnia  strength  on  the  air,  frequently  missing  his  aim,  and  some- 
126 


iRom.S.13.  Col.3.5.-t  nom.6.18,19.— u  J<!r.6.3n.  2  Cor  13  5,6. 


limes  overturning  himself,  in  attempting  to  hit  his  adversary, 
when  this,  by  his  agility,  had  been  able  to  elude  the  blow. 
We  have  an  example  of  this  in  Virgil's  account  of  Hie  boxing 
match  between  En.tel.lus  and  Dares,  so  well  told,  ^neid,  v. 
vei-se  426,  &c.  and  which  will  give  us  a  proper  view  of  the 
subject  to  which  the  apostle  alludes  : — viz.  boxing  at  the 
Isthmian  games. 

Constitit  in  digitos  extemplo  arrectus  uterque, 
liracliiaque  ad  superas  interritus  extulit  auras. 
Abdnxire  retro  loyige  capita  ardua  ab  iclu ; 
Immiscentque  manus  manibus,  pugnamque  lacessunt. 
Ille,  [Dares]  pedum  melior  inotu,  fretusqu e  jziven la ; 
Hie  [Entellus]  membris  et  male  vatens ;  sed  tarda  tremenU 
Genua  labatit,  vastos  quatit  ager  anhelitus  artus. 
Multa  viri  7iequicguam  inter  se  vnlnerajactant, 
Multa  cavo  lateri  ingetninant,  et  pectore  vasto 
Dant  sonitus;  erratque  aures  et  tenipora  circum 
Creba  manvs  ;  duro  crepitant  sub  vuinere  nialcB. 
Stat  gravis  Entellus,  nisuqve  imniotus  eodem, 
Corpore  tela  modo  atque  oculis  vigitantibus  exit. 
Ille,  velut  celsom  oppugnat  qui  molibus  urbem, 
Aut  montana  sedet  circum  castella  sub  armis  ; 
Nunc  hos,  nunc  illos  aditus,  omnemqne  pererrat 
Arte  locum,  et  variis  assultibus  irritiis  urget. 
Ostendit  dextram  insurgcns  Entellus,  et  alti 
Extulit :  ille  ictum  venie?item  ft  vertice  relax 
Prmoidit,  celeriqve  elapsus  corpore  cessit. 
Enlelliis  viHBS  in  ventu.m  effudit  ;  et  ultra 
Ipse  gravis,  graviturgue  ad  terrnm  pondere  rnsto 
Concidit:  ut  qu07idam  cava  concidit,  aut  Erymantho, 

Aut  Ida  in  Tnagna,  radicibus  eruta  pinus. 

Consurgitnl  studiis  Teucri  et  Trinacria  puhes  ; 
It  clamor  C(bIo  ;  primusque  accurril  Acestes, 
jEqiKBVumque  ab  humo  miscrans  attullit  amicum. 
At  non  tardatus  casu,  neque  terriliis  heros, 
Acrior  ad  pugnam  redit,  ac  vim  suscitat  ira: 
Turn  pudor  incendit  vires,  et  conscia.  virtus ; 
Prmcipileniqiie  Daren  ardens  ngit  eeqnore  toto  ; 
Nunc  dextra  ingeininans  ictus,  nunc  ille  sinistrct 
Nee  morn.,  nee  requies  :  quam  multa  grandine  7iimbt 
Culminibus  crepitant ;  sic  densis  ictibus  heros 
Creber  utraque  manu  pulsat  versatque  Dureta. 
Both  on  the  tiptoe  stand,  at  full  extent: 
Their  arms  aloft,  their  bodies  inly  bent; 
Their  heads  from  aiming  blows,  they  bear  afar, 
With  clashing  gauntlets  then  provoke  tlie  war. 
One  [Dares]  on  his  yo\ith  and  pliant  limbs  relies; 
One  [Entellus]  on  his  sinews,  and  his  giant  size. 
The  last  is  stiff  with  age,  his  motions  slow ; 
He  heaves  for  breath,  he  staggers  to  and  fro. — 
Yet  equal  in  success,  they  ward,  they  strike ; 
Their  ways  are  different,  but  their  art  alike. 
Before,  behind,  the  blows  are  dealt;  around 
Their  hollow  sides  the  rattling  thumps  resound. 
A  storm  of  strokes  well  meant,  with  fury  flies, 
And  errs  about  their  temples,  ears,  and  eyes: 
Nor  always  errs  ;  for  oft  the  gauntlet  draws 
A  sweeping  stroke  along  the  crackling  jaws. 

Hoary  with  age,  Entellus  stands  his  ground  ; 
But  with  his  warping  body  wards  the  wound: 
His  head  and  wntchful  eye  keep  even  pace, 
While  Dares  traverses,  and  shifts  hrs  place; 
And  like  a  captain  who  beleaguers  round 
Some  strong  built  castle  on  a  rising  ground  ; 
Views  all  th'  approaches,  with  observing  eyes, 
This  and  that  other  part,  in  vain  he  tries  ; 
And  more  on  industry  than  force  relies. 
With  hands  on  high,  Entellus  threats  the  foe: 
But  Dares  watch'd  the  motion  from  below. 
And  slipp'd  aside,  and  shiuin'd  the  long  descending  blow. 
Entellus  uiastes  his  forces  on  the  wind  ; 
And  thus  deluded  of  the  stroke  designed. 
Headlong  and  heavy  fell ;  his  ample  breast. 
And  weighty  limbs,  his  ancient  mother  press'd. 
So  falls  a  hollow  pine,  that  long  had  stood 
On  Ida's  height,  or  Erymanthus'  wood. — 
Dauntless  he  rose,  and  to  the  fight  returned, 
With  sliame  his  cheeks,  his  eyes  with  fui-y  burn'd : 
Disdain  and  conscious  virtue  fir'd  his  breast. 
And  with  redoubled  force,  his  foe  he  press'd; 
He  lays  on  loads  with  either  hand  amain. 
And  headlong  drives  the  Trojan  o'er  the  plain. 
Nor  stops,  nor  stays;  nor  rest  nor  breath  allows  ; 
But  storms  of  strokes  descend  about  his  brows ; 
A  rattling  tempest,  and  a  hail  of  blows.  Dryde.v. 

To  such  a  combat  as  this  the  apostle  most  manifestly  alludes: 
and  In  the  above  description,  the  reader  will  see  the  full  force 
and  meaiiing  of  the  words,  so  fight  I,  not  as  one  that  beateth 
the  air ;  I  have  a  real anA  a  deadly  foe  ;  and  as  I  fight  not  only 
for  my  honour  but  for  my  life,  I  aim  every  blow  well,  and  do 
execution  with  each. 


Gvrverat  observations  on 


CHAPTER  IX. 


No  man,  who  had  not  seen  such  a  figlit,  could  have  given 
such  a  description  as  tliat  above  :  and  we  may  fairly  presume 
that  when  Virgil  was  in  Greece,  he  saw  sucli  a  coiitcst  at  the 


the  preceding  chapter. 

I.  Tlie  Isthmian  games  were  celebrated  among  the  Corinthi- 
ans; and  therefore  the  apostle  addresses  them,  ver.  24.  know 
yv  iiol,  Oif. 


lethmian  games;  and  therefore  w;is  enabled  to  paint  from  ;  2.  Of  the  Aire  games  there  used,  the  apostle  speaks  only  of 
nature.  Homer  has  the  same  imaije  of  missinj;  th.;  foe,  and  t/iree,  runnixo,  vi;r.  Zi.  they  ichicli  rxin  in  a  race  ■  and  ver 
beating  the  air,  when  describing  Achilies  attempting  to  kill  2(5.  I  there  f)  re  so  run,  not  as  uncertain  I ;/.  Wrestung  ver' 
Hector  ;  who  by  his  agility  and  skill,  (Poeticfe  by  Ajjollo,)  clu-  ij.  every  man  that  s/riveth ;  h  nya>»/((o^£i/o5,  he  who  wreslletli 
ded  tlie  blow  :—  j  Hoxing,  vur.  20,  27.  sojighl  I,  not  as  one  that  benteth  the  air  ' 


T/jij  jjcv  firiir'  cnopavcz  TToSapKns  S">S  \xtX\cvi 
Ej^X^' X"^""^!  '■/"S  ^'  l^pa  Tvxpc  P  ad  e  t  av 

Ili.vd,  lib.  XX.  ver.  445. 
Thrice  struck  Pelides  with  indignant  heart, 
Thrice,  in  impassive  air,  lie  plunged  tlie  dart.      Pops. 
27.  liul  I  keep  under  my  body,  &c,.]  This  is  an  allusion  not 
only  Ui  boxers,  but  also  to  wrestlers  in  the  same  games;  as  we 
may  learn  from  the  word  «n-wr(o^(o,  which  signifies  to  hit  in 


the  eyes;  and  (Jui'Xaj'ujo^,  which  signifies  to  trip,  and  give    games. 


ovrio  irvKri:!".),  so  fist  I,  so  I  hit ;  but  /  keep  my  body  under', 
vw..)iTi'igu),  I  hit  in  the  eye,  I  make  the/ace  black  and  blue. 

3.  Jli;  who  won  the  race  by  runnitig,  was  to  observe  thn 
laws  of  racing;  keeping  within  the  while  line,  wliich  mark 
ed  out  the  path  or  compass  in  wliich  they  ran;  and  he  was 
als<j  to  outrun  the  rest,  and  to  come  first  to  the  goal:  other- 
wise, ho  ran  uncertainly,  ver.  24,  26.  and  was  aioKino;,  one 
to  whom  the  prize  could  nut  be  judged  by  the  judges  of  the 


the  antagonist  a  fall,  and  then  keep  him  down  when  he  was 
down  ;  and,  having  obliged  him  to  acknowledge  himself  con- 
quered, make  him  a  slave.  The  apostle  considers  his  body  as 
an  enemy  with  which  he  mast  contend;  he  must  mortify  it 
by  self-denial,  abstinence,  and  severe  labour;  it  must  be  llie 
slace  of  his  soul,  and  not  the  soul  the  slave  of  the  body; 
which,  in  all  unregenerate  men,  is  the  case. 

Lest — having  preached  to  others]  The  word  Kqpv^as  which 
we  tran.slate  having  preached,  refers  to  the  ojfice  of  the  tr/puf, 
or  iie raid  at  these  games,  whose  business  it  was  to  proclaim 


4.  The  athletic  combatants,  or  wrestlers,  observed  a  set. 
diet;  see  tlie  quotation  from  Epictetas,  under  v.-r.  25.  And 
iXnsv/as  a.  regimen  both  for  rjuantily  nin\  quality  ;  and  they 
carefully  abstained  from  all  things  that  might  render  them 
less  able  for  the  combat:  whence  the  apostle  savs  they  were 
tettiperate  in  all  thijigs,  vor.  25. 

5.  No  person  who  was  not  of  resitoctablc  familv  and  con- 
nexions was  permitted  to  be  a  competitor  at  the  Olympic 
games.  St.  Chrysostoni,  in  whose  time  these  games  were 
still  celebrated,  assures  us  that  no  man  was  suffered  to  enter 


the  ciiuditions  of  the  games,  display  the  prizes,  exhort  the  the  lists,  who  was  eMher  a.  servant  or  a  slave  ovii^ic  ayoivigc- 

coinlialants,  excite  the  emulation  of  those  who  were  to  con-  rai  fiov\oi,  ovhis  TpiTctstTiu   oiKcrrjf     And  if  any  such 

tend,  declare  the  terms  of  each  contest,  pronounce  the  names  was  found  who  had  got  himself  inserted  on  the  military  list 

of  the  victors,  and  i)ut  the  crown  on  their  heads.     Seemyob-  his  name  was  erased,  and  he   was  expelled  and  punished! 

*'""';.^i.w"^"'!.'^!!!^."-^.^l!.^'Ii'l"?.'.':*.f  "f3"_ '-.•._,,.  ^^^'  ^'"'  "'^'^  ^,'"^"5,  c^^,.  fcra  ri^iopun  eK(ia>.\crai   rov  TCJif 

I        "  """""' 


Should  be  a  caat-atray.]  The  word  u(!o/cif<»f,  signifies  sucha    s-pariMTov  Kara^oyov 
erson  as  the  PpaffciiTui,  or  judges  of  the  games,  reject  as  not    ter  from  entering  the 


To  prevent  any  person  of  bad  charac- 

.  ..      -,-„■-,.■-',        .'  . , c. -— lists  at  the  Olympic  games,  the  kerux,  or 

lavmgdiservtd  the  prize,     .^o  Paul  hmisell  might  be  reject-  herald,  was  accnstomed  to  proclaim  aloud   in  the   theatre, 

oil  by  the  Creat  .ludge  ;  and,  to  prevent  this,  he  ran,  he  con-  when  the  combatant  was  brought  forth,  Mr/  nj  tovtov  Karnyo- 

tended,  he  dented  himself,  .ind  brought  his  body  into  subjec-  pei  ;  wrt  avrov  anoaKevanaazvuti  rns  SovXeun  rnv  vnuWtai'  ov- 

Jton  to  his  spirit    and  had  his  spirit  governed  by  the  .-Spirit  of  r'^j  £i;  tovs  aywvai  £«/?/,««:    Who  can  accuse  this  man? 

<3i0(1.     Hadthishcavenly  inanhved  inourdays.  he  woiild,by  a  For  which  he  gives   this  rea.'^on?  "  that  being  free  from  all 

certain  class  of  people,  have  been  deemed  a /e^-a//.?^- a  people  suspicion  of  be 


...1  ,.11     ,„■•   r-     •.,  ..        ^  ■  -,      -.■  -r     -^  -    -     r-  -        —  - o  in  a  state  of  slavery,  (and  elsewhere  he 

whowRlely  differ  from  the  practice  of  the  apostle;  forllieyare    says  of  being  a  lliief,  or  of  corrupt  morals,)  he  might  enter 
conrormedtotheworld,andthey  feed  themselves  without  fear.  I  the   lists  with  credit  "     Chri/.wst.    Homil.    in   Inscript    Alta- 

On  tlie  various  subjects  in  this  chapter  I  have  already  spo-     ris,  &c.  vol.  iii.  pag.  59.  Edit.'  benedict, 
ken  in  great  detail ;  not,  indeed,  all  that  might  be  said,  but  as  [      6.  The  bo.rers  used  to  prepare  tiiemselves  bv  a  soil  of  wt- 
iiiuch  as  IS  necessary.     A  few  general  observations  will  serve  ;  «/jax"',  or  going  through  all  their  postures  of  'defence  and  at- 
to  recapitulate  and  impress  what  has  been  already  said.  j  tack,  when  no  adversary  was  before  them.     This  was  termed 

I.  »L  Paul  contends  that  a  jjreacher  of  tlie  Gospel  has  a  beating  the  air,  ver.  26.  but  when  such  came  to  the  combat, 
right  to  his  support:  and  he  has  proved  t!i  is  from  the  law,  they  endeavoured  to  blind  their  adversaries  by  hitting  them 
from  t\\b  Gospel,  .iiid  from  the  common  sense  and  consent  of  i  in  the  eye,  which  is  the  meaning  of  VTruimalciv,  as  wo  have 
men.     If  a  man  who  does  not  labour,  takes  his  maintenance  1  seen  under  ver.  27. 

from  the  church  of  God,  it  is  not  only  a  domestic  tlieft,  but  a  I  7.  The  reicards  of  all  these  exercises  were  only  a  croir» 
sacrilege.  He  that  gives  up  Ins  time  to  tlii.s  labour,  has  a  right  made  of  the  leaves  of  some  plant,  or  the  bough  of  some  tree 
to  the  support  of  himself  and  fainily  :  he  who  takes  more  than  the  olive,  bay,  laurel,  parsley,  &c.  called  here  by  the  apostle 
IS  sullicient  for  this  purpose,  is  a  covetous  hireling.  He  who  '  (pOaprut;  meiiatxw,  a  corruptible,  withering  and  fading  crown 
does  nothing  for  the  cause  of  God  and  religion,  and  yet  obliges  i  while  he  and  his  fellow  Christians  expected  a  crown  f'tco/ 


the  church  to  support  him,  and  minister  to  his  idleness,  irre 
gularities,  luxury,  avarice,  and  ambitioA,  is  a  monster,  for 
whom  human  language  has  not  yet  got  a  name. 


rupiKiie  ana  immortal,  and  tliat  could  not  fade  away. 
8.  On  the  subject  of  the  possibility  of  iH.  Paul  becwnini  _ 
,,    „„  ,        -^    ",.,,-      "  .  cast-auay,   much  has  been  said  in  contradiction  to  his  owa 

i.  I  hose  who  refuse  the  labourer  his  hue,  are  condemned  ;  words :  He  most  absolutely  states  the  possibilitii  of  the  case- 
by  God  and  by  good  men.  How  liberal  are  many  to  public  |  and  who  has  a  right  to  call  this  in  questicm  i  The  ancierri 
places  of  amusement,  or  to  some  popular  charity,  where  their  ,  Greek  commentators,  as  Wliitbu  has  remarked    have  made  a 


9.  On  the  necessity  of  being  workers  together  with  God,  in 
order  to  avoid  apostacy,   Clemens  Alexandrinus  has  some 

Edit. 


3.  Asthehusbaiidmanploughsandsows  is  hope,&nA  the  God 
)J  ProyiJei)cemakeshimapartakerofiiisAo/<€;  Icttheupright 

preachere  of  God's  word  uike  example  and  encouragement  i  useful  observations  in'his  .S/rowoYa,  "lib.  vH.  na°"448"  Edit 
by  liim.  I,el  lUein  labour  in  hope  ;  God  will  not  permit  them  Oberth,ir-9.s  Sc,  says  he,  6  larp^i  iyetav  n-aptver.u  roij  <n, 
to  snend  their  strength  for  nought.  Though  much  of  tlieir  rcpynvci  T:p;s  iyciav,  ovrw;  kui  h  eco/mr  aiSiopaarnpta^Toic 
s^eca,  t.uough  the  fault  of  the  bad  ground,  may  be  unfruitful ,  avt>cpyovat  vpn;  yvwatv  re  kui  cvnoayaav.  "  As  a  nhysician 
yet  some  will  spring  up  unto  eternal  life.  gives  health  to  those  who  cooperate  with  him  in  their  cure  : 

,;•  ^.V,'  ""'  ''«'■«"'<  «"  things  to  all  men,  that  he  might  gain  |  so  God  also  gives  eternal  salvation  to  thein  who  are  workers 
all.  Ibis  was  not  the  eflect  of  a  fickle  or  man-pleasing  dispo-  I  together  with  him  in  knowledge  and  a  goilly  life."  "  There- 
eition;  no  man  was  ever  of  a  more  firm  or  decided  character  fore,"  says  he,  "  it  is  well  saidamong  the  Greeks,  that  when 
tiian  M.  I  aul :  but,  wheneverhccould,  withagood  conscience,  a  certain  wrestler,  who  had  long  inured  his  body  to  manly  ex- 
yield  so  as  to  please  his  neighbour,  for  his  good  to  -edification,    ercise,  was  going  to  the  Olympic  games,  as  he  was  passing  by 

C<(    TTUCTO,  <t> 

aiTuSof  ipe 


is  a  blessing  wherever  he  goes:  on  the  contrary,  the  obstinate 
hoggish  man,  is  either  a  general  curse,  or  a  general  cross :  anrl 
if  a  preacher  of  the  Gospel,  his  is  a  burthensome  ministry. 
Header,  let  me  ask  thee  a  question  :  If  there  be  no  gentleness 
in  thy  manners,  is  there  any  in  thy  hearti  If  there  be  little  of 
Christ  without,  can  tlierc  be  much  of  Christ  within? 

5.  A  few  general  observations  on  the  Grecian  games  may 
•ervc  to  recapitulate  the  subject  in  tlie  four  last  verses. 


performed 
_    ,  t,  grant  me 

the  victory  !"  "—May  we  not  feel  something  of  this  spirit  in 
seeking  the  kingdom  of  God?  And  can  any  thing  of  this  kind 
bo  supposed  to  derogate  from  the  glory  of  Christi  St.  Paul 
himself  says,  if  a  man  contend  for  the  mastery,  yet  is  he  not 
crowned  e.\cept  he  strive  lawfully.  Shall  we  pretend  to 
be  wiser  than  the  apostle,  and  say,  that  we  may  gain  th« 
crown,  though  we  neither  fight  the  good  fight,  nor  finiih  th* 
course. 

127 


fads  representative 


I.  CORINTHIANS. 


of  Gospel  ordinances. 


CHAPTER  X. 

Peculiar  circumstances  in  the  Jewish  his/nnj  were  typical  of  the  greatest  viysteries  of  the  Gospel ;  particularly  their  pass- 
•ng  through  the  Red  sea.  and  heiug  overshadowed  with  the  miraculous  cloud,  1,2.  The  manna  with  which  they  were  fed  3. 
A^id  ruck  out  ofwhicJi  they  drank,  4.  7'Aff  jiunishments  irijlicted  on  them  for  their  disobedience,  are  warnings  to  ms's! 
We  should  not  lust  (us  tlicy  did,  tJ.  Nor  coinmitidolatry,  7.  Norfornicalinn  as  they  did ;  in  conseijnenre  ofwiiich  twenty- 
three  thousand  of  them  were  destroyed,  8.  Nor  tempt  Christ  as  they  did,  9.  Nor  murmur,  10.  All  these  transgressions 
and  their  puvishments,  are  recorded  us  warnings  to  ns,  that  we  may  vet  fall  away  from  the  grace  of  God,  11,  12,  God 
sver  suffers  any  to  be  tempted  above  their  strength,  13.     Idolatry  must  Ije  detested,  14.   And  the  sacrament  of'the  Lord's 


MOREOVER,  brethren,  I  would  not  that  ye  should  be  igno- 
rant, how  that  all  our  fathers  were  under  '  the  cloud, 
and  ai]  passed  through  •>  the  fiea  ; 

I  2  And  were  all  baptized  unto  Moses  in  the  cloud  and  in  the 
sea ; 

3  And  did  all  eat  the  same  "  spiritual  meat ; 

4  And  did  all  drink  the  same  <*  spiritual  drink  :  (for  they 
dranlt  of  that  spiritual  roclv  tliat  'followed  them:  and  that 
rock  was  Christ.) 

i>Elo<l.l.T21.&4n.34. 

los.as.— hi;.\o(i.i4.2;.  > 

16,».     Pa».78.a4.— d  ExotI  17.6.     Num.SO.Il.     Ps».7S.  15 


NOTES. — Verse  1.  I  would  not  that  ye  should  he  ignorant] 
Itseeins  as  if  tlie  Corinthians  had  supposed  tliat  their  being 
made  partakers  of  the  ordinances  of  tile  Gospel,  such  as  bap- 
tism and  the  Lord's  supper,  would  secure  tlieir  salvation  ; 
notwithslandinff  they  might  be  found  partaking  of  idolatrous 
feasts;  as  long,  at  least,  aa  they  consitfered  an  idol  to  he  no- 
thing in  the  world.  To  remove  tliis  destructive  supposition 
whicli  would  have  led  them  to  endless  errors,  both  in  princi- 
ple and  practice  ;  the  apostle  shows  that  the  Jews  had  sacra- 
mental ordinances  in  the  wilderness,  similar  to  those  of  the 
Christians  ;  and  that  notwithstanding  tliey  had  the  typical 
baptism  from  the  cloud,  and  the  typical  eucharist  from  the 
paschal  lamb,  and  the  manna  tliat  came  down  from  heaven  ; 
yet  when  they  joined  with  idolaters,  and  partook  of  idolatrous 
feasts,  God  was  not  only  displeased  with  them,  but  slgni.fied 
this  displeasure  by  pouring  out  his  judgments  upon  them  ;  so 
Ihat  in  one  day  23,(100  of  tliem  were  destroyed. 

Under  the  cloud]  It  is  manifest  from  Scripture  that  the  mi- 
raculous cloud  in  the  wilderness  performed  a  three-fold  of- 
fice !()  the  Isjaelites.  1.  It  was  a  cloud  in  the  form  of  a  pillar 
to  direct  their  journeyings  hy  day.  2.  It  was  a  pillar  of  _^re 
to  give  liglit  to  the  camp  l)y  night.  3.  It  was  a  covering  for 
them  during  the  day,  and  preserved  tliein  from  the  scorching 
rays  of  the  sun,  and  supplied  tliem  witli  a  sufficiency  of 
aqueous  particles,  not  only  to  cool  that  burning  atmosphere, 
but  to  give  refreshment  to  themselves  and  their  cattle;  and  its 
humidity  Vi'AS  so  abundant,  that  the  apostle  here  represents 
the  people  as  thoroughly  sprinkled  and  enveloped  in  its  aque- 
ous vapour.     See  the  note  on  Exodus  xlii.  21. 

2.  And  irere  all  baptized  wnto  Moses]  Rather  vfiTO  Moses, 
into  the  covenant  of  which  Moses  was  the  mediator  ;  and  by 
this  typical  ba|)tism,  they  wore  hrouglit  under  the  obligation 
of  acting  according  to  the  Mosaic  precepts,  as  Christians  re- 
ceiving Christian  baptism,  are  said  to  be  baptized  into  Christ, 
sod  are  thereby  brought  under  obligation  to  keep  the  precepts 
of  the  Gospel. 

3.  Spiritual  meat]  The  manna  which  is  here  called  spi'n^- 
nal.  1.  Because  it  was  provided  supernaturally  ;  and,  2.  Be- 
cause it  was  a  type  of  Christ  Jesus,  who  speaking  of  it,  John 
vi.  31,  &c.  tells  us  that  it  was  a  type  of  that  true  bread  ichich 
came  down  from  heaven,  which  gives  life  to  the  toorld,  v.  33. 
and  tliat  hiinself  was  the  bread  of  life,  v.  48. 

4.  Spiritual  drin/c]  by  the  0pi<>iia  m'^vuariKov,  spiritual 
meat,  and  rro/ia  nrcvjiaTiKov,  spiritual  drink  ;  the  apostle  cer- 
tainly mean."  both  meat  and  drink,  which  were  furnished  to 
the  israelltish  assembly  miraculously,  as  well  as  typically ; 
and  he  appears  to  borrow  his  expressions  from  the  Jews 
themselves,  who  expressly  say  ■':ni-\  t^n  on^n  halechem  halaz 
rncheni,  that  bread  was  spiritual,  and  iTi  D''''3n"n  □■''<a  meyim 
rucheniyim  haiu,  the  waters  were  spiritual.  Alschech  ia 
legem,  fol.  238,  to  which  opinion  the  apostle  seems  particular- 
ly to  refer.     See  Schoeltgen. 

TTie  spiritual  rock  that  followed  them]  There  is  some  diffi- 
culty in  this  verse.  How  "could  the  rock  follow  them?  it  does 
not  appear  that  tlie  rock  ever  moved  fr<3m  the  place  where 
Mos'>s  struck  it.  Hut  to  solve  this  ditficulty,  it  is  said,  that 
rock  here  is  put  by  metonymy,  for  the  water  of  the  rock; 
and  tliat  this  water  did  follow  them  through  the  wildernpss. 
This  is  more  likely  :  Ixrt  we  have  not  direct  proof  of  it.  The 
ancient  Jews,  however,  were  of  this  opinion,  and  state  that 
the  streams  fnlki.wed  them  in  all  their  journeyings,  \ip  the 
m.'uetairw,  down  the  valleys,  &c.  &c.  and  that  when  they 
came  to  encamp,  the  waters  formed  themselves  into  cisterns, 
atid  pools,  and  that  the  nilers  of  the  people  guided  them  by 
Tiieir  staves  in  rivulets  to  the  diflTerent  tribes  and  families; 
and  this  is  the  sense  they  gi^-eto  Num.  xxi.  16.  Spring  up, 
O  irelil.  Ac.     S*v  tlve  place  in  Schoeltgen. 

Others  cotrtend  that  by  the  rock  following  them,  we  are  to 
'inJerstand  their  having  carried  of'  its  waters  with  them,  on 
their  jourjjeyings.— This  we  know  is  a  common  custom  id 
128 


5  But  with  many  of  them  God  was  not  well  pleased  :  for  they 
f  were  overthrown  in  the  wilderness. 

6  Now  these  things  were  ^  our  examples,  to  the  intent  wn 
should  not  lust  after  evil  things,  as  h  they  also  lusted. 

7  '  Neither  be  ye  idolaters,  as  were  some  of  them  ;  as  it  w 
written,  ^  The  people  sat  down  to  eat  and  drink,  and  rose  up 
to  play. 

8  '  Neither  let  us  commit  fornication,  aa  some  of  them  com- 
mitted, and  ■"  fell  in  one  day  three  and  twenty  thousand. 

eOr,  wpnl  wiihlhcm.  Deu.9.21.  Psa  10S.1I.— f  Num.M. Ai,a2,35.&-?6.M,nr..  P>.»- 
1116.!*.  Hcb.3.17.  Judc  fv— V  Or.  ourfitures— h  Nuiii.ll.4,X!,34.  Psn.  1116  14.— 
1  Ver.H.— k  Exod.3a-6,— 1  Ch.6.13.  Rcv.il4.-ii.  Ni:nib.20. 1.9.    Pjh.  106.29. 

these  deserts  to  the  present  day  ;  and  that  the  Greek  verb 
axn'Knvdt'ii,  to  follow,  has  this  sense.  Bishop  Pearce  has  amply 
proved  in  his  note  on  this  place.  The  Jews  sup^iose  that  the 
rock  itself  went  with  the  Israelites,  and  was  present  with 
them  in  their  thirty-eight  stations,  for  only  so  many  are  men- 
tioned. See  Alschech  in  legem,  fol.  236.  And  see  Sckoettgen. 
I  Now,  though  of  all  the  senses  already  given,  that  of  Bishop 
I  Pearce  is  the  best;  yet  it  does  appear  that  the  apostle  does 
I  not  speak  about  the  rock  itself;  but  of  him  whom  it  repre- 
I  sented,  namely,  Christ :  tills  was  the  rock  that  followed  them, 
j  and  ministered  to  them  ;  and  this  view  of  the  subject  i.s  ren- 
dered more  probable  by  what  is  said  ver.  9.  that  they  tempted 
Christ,  and  were  destroyed  of  serpents. 
5.  They  were  overthrown  in  the  wilderness]  And  yet  all 
I  these  persons  were  under  the  cloud — all  passed  through  the 
]  sea — ALL  7eere  bajitized  iiito  Moses  in  the  cloud,  and  in  the 
I  sea — ALL  ate  the  same  spiritual  meat — all  drank  the  same 
j  spiritual  drink,  for  they  were  made  partakers  of  the  splritu- 
!  al  rock  Christ.  Nothing  can  be  a  more  decisive  proof  than 
j  this,  that  people  whn  have  every  outward  ordinance,  and  are 
I  made  partakers  of  the  grace  of  our  Lord  Jesus,  m  y  so  abuse 
j  tlii'lr  privileges  and  grieve  the  Spirit  wf  God,  as  to  fall  from 
'  their  state  of  grace,  and  perish  everlastingly.  Let  those  who 
I  are  continually  asserting  that  this  ts  impossible,  beware  lest 
they  themselves,  (/'in  a  state  of  grace,  become  not,  through 
their  overmuch  security,  proofs  in  point  of  tlie  possibility  of 
ending  in  the  Jlesh,  though  they  began  in  the  spirit. — Reader, 
remember  wlio  said,  Ye  shall  not  surely  die  ;  and  remember 
the  mischiefs  produced  hy  a  belief  of  his  doctrine. 
I  6.  These  tilings  were  our  examples  The  punishments  which 
;  God  inllicied  on  them,  furnish  us  with  evidences  of  what  God 
*will  inflict  upon  us,  if  we  sin  after  the  similitude  of  those 
( transgressors. 

i  We  siiould  vol  lust  after  evil  things]  It  is  most  evident 
I  that  the  apostle  refers  here  to  the  history  in  Num.  xi.  4,  &c. 
i  and  the  mixed  7nultitudefell  a  lusting,  and  said,  Who  shall 
!  give  tis flesh  to  eat.  Into  the  same  spirit  the  Corinthians  had 
most  evidently  fallen  ;  they /i/srerf  alter  tlie  J?e»7i  in  the  idol 
feasts,  and  th  refore  frequented  them  to  the  great  scandal  of 
Chris  ianlty.  The  apostle  sivjws  them  that  their  sin  was  of 
j  the  same  nature  as  that  of  the  murmuring  rebellious  Israelites, 
I  whom  God  so  severely  punished  ;  and  if  he  did  not  spare  the 
j  natural  hrayiches,  there  was  no  likelihood  that  he  should  spare 
them. 

I  7.  Neither  he  ye  idolaters]  The  apostle  considered  parta- 
king of  the  idolatrous  feasts,  as  being  real  acts  oT  idolatry; 
because  those  who  offere(l"the  flesh  to  their  gods,  considered 
them  as  feeding  invisibly  with  them,  on  the  flesh  thus  offered  ; 
and  that  every  one  that  partook  of  the  feast,  was  a  real  pani- 
cipator  with  the  god  to  whom  the  flesli  or  animal  had  been 
I  oflered  in  sacrifice.     See  ver,  21. 

Mose  lip  to  play]  See  the  note  on   Exod.   xxxii.   6.      The 

Jews  generally  explain  this  wrd,  as  imp\y\nfi  idolatrous  acts 

j  only — I  have  considered  it  as  Implying  acts  ot  impurity  with 

i  which  idolatrous  acts  were  often  accompanied.     It  also  means 

those  dances  which  were  practised  in   honour  of  their  gods. 

That  this  is  one   meaning  of  the  verb   iraigctv,    Kypke    has 

largely  proved.     The  wliole  idolatrous  process  was  as  follows. 

I.  The  proper  victim  was  prepared  and  set  apart.     2.  It  was 

slain,  and  its  blood  poured  out  at  the  eltar  of  the  deity.     3.  The 

I  flesh  was  dressed,  and  the  priests  and  offerers  feasted  on  it, 

]  and  thus  endeavoured   to  est.iblish  a  coTnmunion  between 

themselves  and    he  object  of  their  worship.     4.  .\fter  eaiing, 

they  had  idola  r  us  dances  in  honour  of  their  god  :  and.  5.  As 

might  be  expected,  impure  mixtures,  in  consequence  of  those 

dances.    The  people  sat  doicn  to  eat  and  to  drink,  and  rose  up 

to  play;  and   it   is   i  i    reference   to   this   issue  of  idolatrous 

I  feasts  and  da  cings,  that  the  apostle  immediately  subjoins, 

I  Neither  let  us  commit  For.nigation,  &c. 

8.  fell  in  one  day  three  and  twenty  thousand]  In  Num, 


Punishments  of  the  Jews 


CHAPTER  X. 


an  ensample  to  u». 


9  Neither  let  us  tempi  Christ,  as  "some  of  them  also  tempt- 
ed, anil  *  were  destroyed  of  serpents. 

10  Neither  niiiriiiiir  ye,  as  •*  so.ne  of  them  also  munmired, 
and  ">  were  destroyed  of  '  the  de.<troyer. 

11  Novv,  all  these  things  i.appencd  unto  them  for  '  cnsamples : 
and  '  tiii'y  are  written  for  our  aduiunitioii,  "  upon  wlioui  Uie 
ends  of  tile  world  <ire  couie. 

12  \V)iercfore  V  let  him  tiiat  thinkcth  he  stanjeth  take  heed 
lest  lie  full. 

13  There  hath  no  teinpt;ition  taken  you  but  «•  such  as  is 
comuiiin  to  man  :  but  '  God  is  faithf(d,  ''  wlio  will  not  sutler 
you  to  be  tempted  above  that  ye  are  able  ;  but  will,  with  the 
temptation,  also  *  make  a  way  to  escape,  that  ye  uiay  be  able 
to  bear  it. 

n  F:!  oil. 17  2,7-  Num  21.5  ReuCl-i.  Psa  7».13,  !"<;.&  if.  9  &,  lOfi  H.-oNiimai. 
6.— p  Exod.l6a.&  17.1;  Num.  14  2, 5S  fc  l'-.44  — n  Num.l4.rir.to.16.49._r  Rxod  la. 
23.  SS^mn.M.IS.  1  Chron.M  IB.-sUr.  iyp«s.-c  lloi.i  15  4.  fh  ^.  ID -u  Ch.7  29. 
Phil  4.5.  Hel)  10.25, 37.   I  John  ilS.— y  Roni.ll.3l.— w  Or,  mo.le.ote. 


I    14  VVlierefoie,  my  dearly  beloved,  '  flee  from  idolatry. 

15  I  .sji-ak  as  to  w'sn  l"  men  ;  judge  ye  w^liat  I  .'ay. 
'    16  '  Tlie  tup  of  blessing,  wliieliwe  bless,  is  it  not  the  coin> 
I  innnion  of  the  blood  of  Christ '!  <i  Tlie  bread  which  we  break, 

is  it  not  V.c  couununion  of  the  body  of  Christ  1 
1    17  For,  *  we  l.ving  many,  arc  one  bread,  and  one  body  ;  for 
I  we  arc  all  partakei-s  of  tiiaf  one  bread. 
18  Behold  f  l.^srael  e  j,fter  the  flesh  :  hare  not  they  which  eat 

of  the  sacrilices  part.:kei-s  of  the  altar! 

I    19  What  say  I  tlien  !  '  tliat  the  idol  is  any  thing,  or  that  which 
I  is  olPred  in  sacrilice  to  idols  is  aoy  thing'? 
!    20  But  J  anif,  that  the  things  which  the  Gentiles  k  sacrifice, 
j  they  sacrilice  to  d^'vils,  »nd  not  to  God  :  and  1  would  not  that 

ye  sliould  have  fellowship  with  devils. 

iCh  l.r>.-vrsa  ir.  3  :?Pcl.2.a.— lIm  ^tl.ll.-n  W.?.  2  Cor  6.17.  I  Jnhn  5. 
21. -b  Ch.  9.  l.-c  .Mail.  X.-X,  ■--7,  •&.-.!  A-u  i  4i  W.  Ch.  1 1  0!,  -1.-  «  Rom.  |-.;.5. 
'  f'h   I.)  .>?  _  r  !.'»«  .1  t.i     /f-i  £  ,<■      -  o...  .  ^   I   «.  A  -!  R     .1  <...._  11    I  a    .  1.  I  ...  n  o  «■ 


jtxv.  9.  the  number  is  2-1,000;  and,  allowing  this  to  be  the 
genuine  reading,  and  none  of  the  Hebrew  .M~^-<.  e.vhihit  any 
various  reading  in  the  place,  Moses  and  the  apostle  may 
be  thus  reconciled:  in  Num.  xxv.  4.  God  connniods  .Moses 
to  take  all  the  heudu  (the  rulers)  of  the  pe  iv'e,  and  hang  thf.ni 
tip  before  the  Lord  against  Ihesun  ;  these  possibly  amounted 
io  1,01)0  ;  and  those  who  fell  by  the  plasne  were  23,000,  so 
that  the  whole  amounted  to  24,000.  Instead  of  ctKiTtrpsts 
Xt^taifi,  23,000,  two  jM.ss.  with  the  latter  .S'l/nVjc  and  the  Ar- 
mie.nian,  have  etKoaireanapa  X'^'"^S5>  24,000;  but  this  autlio- 
rity  is  too  slender  to  establish  a  various  reading,  which  re- 
cedes so  miicli  from  the  received  text.  I  think  tliis  discord- 
ance may  be  best  accounted  for,  t)y  supposing,  as  above,  tliat 
Phineas  and  his  companions,  might  have  slain  1,000  men, 
who  were  heads  of  the  people,  and  chief  in  tiiis  idoliiiry,  and 
that  tlie  plague  sent  fri>m  the  lord  destroyed  23,000 more  ; 
so  an  equal  number  to  tlie  whole  tribe  of  Levi  perislied  in  one 
day  :  who  were  just  23,000.  See  Num.  xxvi.  62.  and  see 
Lightfiiot. 

9.  Neither  let  us  tempt  Christ]  1  have  already  supposed, 
in  the  note  on  ver.  4.  that  CInist  is  intended  by  the  Spiritual 
Rock  t)ial  followed  thetn  ;  and  that  it  was  I/e,  not  the  rock, 
that  du\/ollow  or  acrompantj  the  Israelites  in  the  wilderiiegs. 
This  was  the  Angel  ol  (iod's  presence  who  ?ra.f  xrith  the 
church  in  the  icilderncss,  to  whom  our  /others  trotild  not 
obey,  as  St.  Stephen  says,  Acts  vii.  S.'',  and  40.  instead  of 
X/jis-iv.  Chris/  :  several  .MSS.  and  a  few  Vei-sions,  have  Ku/Jioi', 
the  Lord,  and  some  few  Stoi,  Go'l.  Kut  thongli  some  respect- 
able .MS.S.  have  the  Lord,  instead  of  Christ  ;  yet  this  latter 
has  the  greatest  propiu-tion  of  author  '.y  on  its  side.  And  this 
aftbrd.s  tio  mean  pronf  tluit  tlie  person  who  is  called  n'>rT'  Ye- 
horah,  in  tlie  Old  Testam 'tit,  is  en  lied  Christ  in  the  New. 
By  tempting  Christ,  v.'  meant  disbelieving  the  provid-uce  and 
goodiie.«s  of  God ;  and  presuming  to  prescribe  to  Hun  ho»\v 
he  should  send  them  the  necessary  supplies  ;  and  of  what 
kind  tlieysliould  be,  &c. 

10.  Neither  ninrniar  ye]  lluw  the  Israelites  murmured 
■because  of  the  inanna,  wliicli  tlieir  souls  ilespised  nan  light 
bread,  something  incapable  of  afibriling  them  uourishuieiit, 
&c.  and  because  ihey  b.-id  been  brought  out  of  Egypt  into  the 
wilderness,  and  pretended  tl,at  the  promises  of  God  had 
failed  :  and  how  tliey  were  destroyed  by  serpents,  and  by  tlic 
destroyer  or  plague,  may  be  seen  at  large  in  the  texts  referred 
to  in  tlie  margin,  on  tliis  and  the  preceding  vor.scs.  It  ap- 
pears, from  what  the  apostle  says  here,  Hint  t!ie  Corinthians 
were  miirmurin!;  against  God  and  his  apostle,  for  pro.'iibiting 
them  from  partakingof  tlie  idolatrous  feasts ;  just  as  Hie  Israel- 
ites did  in  the  wilderness,  in  refereitce  to  a  similar  subject. 
See  the  history  of  Ptiine;is  with  Ziiuri  and  Cosbi,  and  the 
rebellion  of  (^irali  and  his  coi  pany,  &c. 

Uestroucd  of  the  Deslroiier.]  Tlie  Jews  suppose  that  Cod 
emph^yca  des'troi/ing  angels  to  punish  those  rehellioiis  Israel- 
ites ;  tliev  were  /f  re  in  number,  and  one  of  Iheni  they  call 
jT'ns't)  Mexhnchith,  the  de^trorier  ;  wlii<'h  .nppears  to  be 
another  name  for  Hamael,  tlie  angel  of' death  :  to  whose  in- 
fluence they  attribute  all  deatlis  wliictl  are  not  uncotnmon 
or  violent.  Those  who  die  violent  deaths,  or  deaths  tlial  are 
not  in  the  common  manner  of  men,  are  considered  as  pci  ish- 
ing  by  immediali' jiidgments  from  God. 

11.  Upon  whom  the  ends  of  the  tcorld  are  come]  Tn  rtXri 
Tbiv  acji'cjc.  Tlie  end  of  t'lC  times  inoliideii  W'lhin  the  wliole 
duration  of  the  Mosa'C  economy.  For,  allhougli  the  word 
euittv,  means  in  its  primaiy  srnBP,  endless  l-eing,  or  dnraiion; 
yet  in  iis  .iccomniodaled  sense,  it  is  appbed  to  any  round  i>r 
duration,  that  is  complete  in  itself.  And  here  it  evidently 
means  the  whole  dunilion  of  the  Mosaic  ei-nnoiny.  "Thus 
therefore,"  says  Dr.  I.ightfo<it,  "  liie  ■  posilo  sueuks  in  this 
place  that  those  things  which  w^re  trans.icl''d  in  the  begin- 
ning of  the  Jewisli  ages,  are  written  for  an  exanipli;  to  you, 
upon  whom  the  ends  of  tliosc  ages  are  come  ;  and  tlie  begiii- 
niiicisliketo  the  end;  .and  the  end  tothelieg:iiniu"  B.<th  was 
forty  years;  both  cotisist'd  of  leinptati 'U  mil  unbelief:  and 
both^nded  in  the  destruction  of  the  unbeli- vers.  'J'liat,  in 
the  destruction  of  those  who  perished  in  Hie  wililernrsa  :  this, 
in  the  destruction  of  those  that  believed  not:  viz.  the  destruc- 
tion of  their  city  and  nation."  Tlie  iihnuse  N'-:!'  ^C  soph  i/onua, 
the  end  of  days,  says  the  Targiini  of  .lernsalem,  <ieii."iii.  lo. 
mean  nms-a  nsSot  vdvd  beyomoi  demalca  Mashic/la.  in  the 
days  of  the  king  Messiah.    We  are  to  consider  llie  aposUe's 

Vol.   VI.  R 


;.i^.— i  R01...4  i'&'i.:i, 

-kLe».17.7.  L>«i.£.l7.  1^».1«;.37. 


1.4  li. 


.3.3.* 


words  as  reforrin2  to  the  end  of  the  Jewish  dispensation,  and 
the  coniinencemi'iif  nf  the  Chrislim  ;  which  is  the  last  dis- 
pen«aiion  which  God  will  vouchsafe  to  man  in  the  state  of 
probation. 

12.  Let  him  that  thinketh  he  standelh]  'O  ^nK(ov  c^avfli  : 
Let   him  w/io  tno.it  cotifitlentty  sluvdeth  ;  him  who  has  the 

fullest  rcnriclioii  in  h'sowu  conscience,  tliat  his  I'eart  is 
riffhtwith  God,  and  that  his  mind  is  right  in  the  truth,  take  heed 
lest  lie  fall  from  Ids  faith,  and  fron;  Iheslaleoftioliness  in  which 
the  grace  of  (;od  has  placed  him.  I  have  already  shown,  that 
the  verb  ioKCiv,  \\'\\\ch  we  render  to  sz-em,  to  think,  \n  sup- 
pose, is  used  by  flic  best  Greek  writers  not  lo  lessen  or  treahen 
tlie  sense,  but  to  render  it  stronger,  and  more  emphatic.  Sea 
the  note  on  Luke  viii.   IS. 

In  a  stale  of  probation,  every  thing  may  change  ;  wliilo  we 

are  in  this  life,  we   may  stand  or  fall :  our  standing  in  the 

faith  depends  on  our  union  with  God;  and  that  depends   on 

our    watching  unto  prayer,   and   continuing  to  possess  that 

faith  tha' workelh  by  love.     The  highest  saint  under  heaveii 

can  stand  no  longer  than  he  depends  upon  (iod,  and  continues 

in  the  obedience  of  faith.     He   that  ceases  to  do  so,  will  fall 

j  into  sin,  and  get  a  darkened  understanding  and  a  liardened 

'heart:  and  lie  may  conli^iue  in  this  state   till  God   come  to 

'  fake  away  his  soul.     Therefore,  let  him  u-ho  most  assuredly 

\  stinideth,   take   heed   lest  he  fall :  not  only  paitially,    but 

\  finally.  ^ 

13.  But  suck  as  is  twnmov  to  viav]  AiSpomvof  Chry- 
sosioni  has  propel  ly  traiisl'iled  this  word  avOptrntys,  To«rrs"< 
piKp  •?,  /?;)'<x''S.  o-vp!:Tp''<,  that  is.  snia'l,  short,  moderate.  Your 
temptations  or  trials  have  been  hut  trill'iic,  in  coinparisoM  of 
Ihose endured  by  the  Isr.ielites  :  they  niiglit  have  been  easily 
resisted  and  ovrcoine  :  besides,  God  will  not  sulTi-r  yon  lo  be 
tried  above  the  strength  he  gives  you  ;  but,  as  tlie  trial  conies, 
he  will  provide  you  with  sufficient  strength  to  resist  it  :  as 
the  trial  comes  in,  he  will  make  your  trot/  ont  The  woid.s 
are  very  rem.'rkable,  n-'jir/ati  rrvv  rei  Tttp-npi.t  *a(  rriv  CKliairm, 
"  he  will,  with  the  temptation,  make,  the  deliverance,  or  way 
ont."  !»alan  is  neviT  permitted  to  block  up  our  way,  without 
the  providence  of  God  making  a  iray  through  the  trail.  (;od 
ever  makes  a  Arcnc/i  in  his  otherwise  impreenable  fortifica 
tion.  Shoiilil  an  upright  soul  get  into  difficulties  and  slraits, 
he  may  rest  assured  that  there  is  a  way  out,  as  there  was  a 
iray  in  ;  and  that  the  trial  shall  never  bo  above  the  strength 
that  God  shall  give  him  to  bear  it. 

14.  Wherefore— fiee  from  idolatry.]  This  is  a  trial  of  no 
ereat  magnitude  ;  to  escape  from  so  gross  a  temptation  n:- 
quires  but  a  moderate  portion  of  grace  and  circumspection. 

l.'i.  /  speak  as  lo  irisemen]  The  Corinthians  valn<-d  them- 
selves not  a  little  on  their  wisdom  and  various  gifts  ;  the  apos- 
tle ad  iti-  tliis,  r,nd  draws  a  1  arffument  from  it  against  them- 
selv  s.  As  ye  are  vo  jrise.  surely  ve  can  «ee  the  propriety  of 
abominating  id'ilalry  of  evei-y  kind  :  for  an  idol  is  nothing  in 
the  world  ;  and  can  do  notiiihg /'ur  you,  and  nothing  against 
yon. 

16.  7"/!?  nip  of  blessing]  The  apostle  speaks  here  of  the 
eucharist,  which  he  illnstratw  by  the  njtan  pi;  cos  AnAnrn- 
cah,  cii;i  of  bh'Ssing,  over  which  thanks  were  expre.*sed  at 
the  conclusion  of  ihf.  pass-over.  See  lliis  largely  explained 
at  the  conclusion  of  the  nofs  on  Matt,  xxvi  and  in  my  Vis- 
course  upon  the  Eucharist,  A\o.  2(1  edit.   1S14. 

'ike  cummatiion  r.f  lite  b'ood  of  Christ]  We  wlio  partake 
of  this  sucred  cup,  iti  cmmemorati^in  of  the  death  of  Christ, 
are  made  partakers  of  his  liody  and  /loud,  and  thus  have  fel- 
lowship wilh  hini;"a.s  those  who  partake  of  an  tdo.  feast, 
thereby,  as  mtich  as  they  can,  participate  with  the  idol,  to 
whoiii'ihe  Sicriflce  was  offered.  This  1  liave  proved  at  large 
in  t!ie  above  trail,  to  which  I  must  refer  the  reader  ;  as  the 
subject  is  too  voluminous  to  bo  ins«-rted  here. 

17.  For,  we  being  many,  are  one  bread]  Tlie  original 
would  be  better  translated  thus  :  because  there  is  one  bread 
or  Ion f,  we,  wh-i  are  many,  are  onebot/y.  As  only  one  loaf 
was  used  at  the  pass-over,  and  those  who  partook  of  it  were 
cuiisideivd  to  be  one  religious  body  ;  so  we,  who  partake  of 
tbe  eur/unistieal  bread  tiid  wine,  in  Cfin>memoralion  of  the 
sacr-flcial  death  of  Christ,  are  one  spiritu«l  society,  because 
we  are  all  made  pa -takers  of  lliat  one  Christ  wh<se  blood 
was  shed  for  us,  to  ir'.ike  an  atonen.ent  for  our  sins;  as  the 
bloixl  (>f  the  paschal  lamb  was  shed  and  sprinkled  111  r^Cf- 
ence  to  this,  of  which  it  was  the  tvp«. 

129 


We  must  not  partake  of  the  Lord's 


I.  CORINTHIANS. 


table  and  that  of  demons. 


21  '  Ye  cannot  drink  the  cup  of  the  Lord,  and  "  the  cup  of 
devils  :  ye  cannot  be  partakers  of  the  Lord's  table,  and  of  the 
table  of  devils. 

22  Do  we  "  provoke  the  Lord  to  jealousy  ■?  "  are  we  stronger 
than  he  ^ 

23  f"  All  things  are  lawful  for  me,  but  all  tilings  are  not  ex- 
pedient :  all  things  are  lawful  for  me,  but  all  things  edify  not. 

24  <  Let  no  man  seek  his  own,  but  every  in,iii  another's 
we.alth. 

25  '  Whatsoever  is  sold  in  the  shambles,  that  eat,  asking  no 
question  for  conscience  sake  :  i 

26  For,  '  the  earth  is  the  Lord's,  and  the  fulness  thereof. 

27  If  any  of  them  that  believe  not  bid  you  to  a  feast,  and  ye 
be  disposed  tngo  :  '  wliatsoever  is  set  before  you,  eat,  asking 
no  question  for  conscience  sake. 


I>u. 10.14    Ps«.24.1.&50.ia    v« 


I  Luke  10.7. -uCh  8.10,  12. 


18.  Beho!d  Israel  after  the  fleah]  The  Jews  not  yet  con- 
verted  to  Christi.inity  :  the  latter  being  Israel  after  the  Spirit. 
As  the  design  of  the  apostle  was  to  wittidraw  his  converts  at 
Corinth  from  all  temptations  to  idolatry,  he  produces  tiro  ex- 
amples to  show  the  propriety  of  his  endeavours.  1.  All  who 
join  togetlier  in  celebrating  the  Lord's  supper,  and  are  par- 
takers of  that  one  bread,  give  pr'.>of  by  lliis  that  they  are 
Christians,  and  have  fellowship  with  Christ.  2.  All  the  Is- 
raelites who  offer  sacrifice,  and  partake  of  those  sacrifices, 
give  proof  thereby  that  they  are  .lews,  and  are  in  fellmvship 
with  the  object  of  their  worship  :  so  they  wlio  join  in  idol 
festivals,  and  eat  things  which  have  been  ofTt-red  lo  idols,  give 
proof  that  tliey  are  in  communion  with  those  idolaters,  and 
that  they  htivefet'oirship  with  the  demons  they  worship. 

19.  IVhat  say  I  then!]  A  .Tewish  phrase  for  /  conclude; 
and  his  is  his  conclusion,  that  although  an  idol  is  nothing, 
has  neither  power  nor  influence;  nor  are  things  offered  lo 
idols  any  thing  the  worse  for  being  thus  oflfered :  yet,  as  the 
things  sacrificed  by  the  Gentiles  are  sacrifii-.ed  to  demons,  and 
not  to  God,  those  who  part-ike  of  them  have  fellowsliip  witli 
demons;  those  wlio  profess  Christianity,  cannot  have  fellow- 
ship both  with  Christ  and  the  devil. 

21.  Ye  cannot  drink  the  cup  of  the  Lord]  It  is  in  vain  that 
you,  wlio  frequent  these  idol  festivals,  profess  the  religion  of 
Christ,  and  commemorate  his  death  and  passion  in  tlie  Holy 
Eucharist;  for  you  cannot  have  tha^fellowship  with  Christ 
which  this  ordinance  implies,  while  "u  are  partakers  of  the 
table  nf  demons.  That  the  Gentiles,  in  their  sacrifices,  fed 
on  the  slain  beasts,  and  ate  bread  and  drank  wine  in  honour 
of  their  gorls,  is  sufficiently  clear,  from  various  accounts.  See 
my  Discnurse  on  the  Holy  Eucharist,  where  many  examples 
are  produced.  The  following  from  Virgil,  Mn.  viii.  ver. 
179 — 273.  is  proof  in  poinL 

7'«nt  tectijuvenes  eertatint  arrzqut  sanerdos 

Viscera  tostaferunt  taiitorum,  onerantque  canisiris 

Dona  lahorala  Cereris,  Bacchumque  niinistrant, 

Vescilur  jEnens,  simul  et  l^rojana  jnretitus, 

Perpetui  tergo  bovis  et  lustralibus  extis. 

Qiiare  agile  o  jurenes,  tanlarum  in  munere  laudum, 

Cingite  fronde  comas,  et  pocula  porgite  dextris, 

Coinmtmemque  vocate  Deuin,  et  Date  vina  volentes. 

The  Mares  were  served  in  canisters;  the  icine 

In  bowl"! ;  the  priest  renewed  the  rites  divine  ; 

Broiled  entrails  are  their  food,  and  beef's  continued  chine. 

Ye  warlike  youths,  your  heads  with  garlands  crown. 

Fill  high  the  gohlets  with  a  sparkling  fl^iod. 

And  with  deep  draughts  invoke  our  common  god. 

22.  Do  we  provoke  the  Lord  to  jealousy]  AH  idolatry  is  re- 
presented as  a  sort  of  spiritual  adultery;  it  is  giving  that 
heart  to  S^atan  that  should  be  devoted  to  God  ;  and  he  is  repre- 
sented as  being  /era/oj«s,  because  of  the  infidelity  of  those  who 
have  covenanted  to  give  their  hearts  to  him. 

Are  we  stronger  than  he7]  As  he  has  ttireatened  to  punish 
such  transgre.=sors,  and  will  infallibly  do  it,  can  we  resist  his 
Omnipotence  1  A  sinner  should  consider,  vvh.le  he  is  in  re- 
bellion against  God,  whether  he  be  able  to  resist  that  power 
whereby  God  will  inflict  vengeance. 

23.  All  things  are  lawful  for  vie]  I  may  lawfully  eat  all 
Kinds  of  food;  but  alt  are  not  expediput,  nv  navra  avfKpepF.r 
It  would  not  be  becoming  in  me  to  eat  of  all ;  because  I  should, 
by  this,  offend  and  grieve  many  weak  minds.  See  the  notes 
on  chap.  vi.  12,  &c. 

24.  Let  710  ma7i  seek  his  own,  &c.]  Let  none,  for  his  private 
gratification  or  emolument,  disturb  the  peace  or  injure  the 
soul  of  another. — Let  every  man  live,  not  for  himself,  but  for 
every  part  of  the  great  human  family  with  which  he  is  sur- 
rounded. 

25.  Whatsoever  is  sold  in  the  shambles,  that  eat]  The  case 
to  which  the  apostle  refers  is  simply  this:  it  was  customary 
to  bring  the  flesh  of  the  animal  to  market,  tlie  blood  of  which 
had  been  poured  out  in  sacrifice  to  an  idol)  or,  taken  more 
particularly,  the  case  was  this  ;  one  part  of  tlie  sacrifice  was 
consumed  on  the  altar  of  the  idol ;  a  second  part  was  dressed 
and  eaten  by  the  sacrificer  :  and  a  third  belonged  to  the  priest, 
and  was  often  sold  in  the  shambles.  Topnrtakeof  the  seco?irf 
share,  or  [ofeast  upon  the  sucrifire,  ?^l.  Paul  absolutely  for- 
bids ;  because  this  was  one  part  of  the  religious  worship, 
which  was  paid  to  the  idol;  it  was  sitting  down  as  guests  at 
W8  table,  in  token  that  they  were  in  fellowship  with  him. 

130 


23  But,  if  any  man  say  unto  you.  This  is  offered  in  sacriflco 
unto  idols,  eat  not,  "  for  his  sake  that  showed  it,  and  for  con- 
science sake  :  for  » the  earth  is  the  Lord's,  and  the  fulness 
thereof : 

29  Conscience,  I  say,  not  thine  own,  but  of  the  other :  for 
»■  why  is  my  liberty  judg*>d  of  another  man's  conscience  1 

30  For,  if  I  by  "  grace  be  a  partaker,  why  eun  I  evil  spoken 
of  for  that  ^  for  which  I  give  thanks  ^ 

31  '  Whether  therefore  ye  eat,  ox  drink,  or  whatsoever  ye 
do,  do  all  to  the  glory  of  God. 

32  "  Give  none  offence,  neither  to  the  Jews,  norlo  the  t"  Gen- 
tiles, nor  to  "^  the  church  of  God  : 

33  Even  sis  ii  I  please  all  men  in  all  things,  '  not  seeking 
mine  own  profit,  but  the  profit  of  many,  that  they  may  be 
saved. 


.10  14.  Psa.34.1.  Ver.26.— wRc 
n  4.1,4  — zCf.1.3  17.  1  Pm.4.11.- 
-c  Acts  20.1^9.   Ch  11. aa.     ITim 


1.14  16-1  Or,  thsnkegivinj  — 7  Rom. M. 
I  Rom  14  13.  Ch.8.13.  2  Cor.6.3  — b  Gr. 
\.%-i  Kom.lS.i  Ch.9.19,iH.— e  Ver.a4. 


This  w  'S  utterly  incompatible  with  receiving  the  Sacrament 
of  the  Lord's  Supper,  wliich  was  the  communion  of  the  body 
and  blood  oj  Christ.  But,  as  to  the  third  share,  the  apostle 
leaves  thein  at  liberty  eitlier  to  eat  of  it  or  forbear :  except  that, 
by  eating,  their  weak  brethren  should  be  offended  :  in  that 
case,  though  the  thing  was  lawful,  it  was  their  duty  to  abstain. 
See  the  notes  on  chap.  viii.  1,  <&c. 

Asking  no  question  for  conscience  sake]  Dr.  Lightfoot 
observes,  that  "the  Jews  were  vexed  with  innumerable  scru- 
ples in  iheir  feasts,  as  to  the  eating  of  the  thing,  as  well  as  to 
the  company  with  which  they  ate  ;  and  even  the  manner  of 
their  eatiog.  0(  fruits  and  herbs  brought  to  the  table,  they 
wei-e  to  inquire  whether  they  were  tithed  according  to  custom  7 
whether  they  were  consecrated  by  the  Truma?  or  whether 
they  were  pro.ane  1  whether  they  were  clean,  or  touched  with 
some  pollution,  &c.  And  concerningJ?esAseton  the  table,  they 
were  to  inquire  whether  it  was  of  that  which  had  been  offer- 
ed to  idols  !  whether  it  were  the  flesh  of  an  animal  that  had 
been  torn  by  wild  beasts  1  or,  of  that  which  had  been  stran- 
gled, or  not  killed  according  to  the  ca7i07is7  Ac.  &c.  All 
which  doubts  the  liberty  of  tlie  Gospel  abolished  as  to  one's 
own  conscience,  with  this  proviso,  that  no  scandal  or  of- 
fence be  cast  before  another  man's  weak  or  scrupulous  con- 
science." 

From  this,  it  is  evident,  that  the  apostle  had  the  case  of  the 
Jewish  converts  in  view,  and  not  the  Gentiles.  The  latter 
were  not  troubled  with  such  ex'traord  nary  scrupulousness. 

26.  For  the  earth  is  the  Lord's]  And  because  God  made  the 
earth  and  As  fulness,  all  animals,  plants,  and  vegetables; 
there  can  be  nothing  in  it  or  them,  impure,  or  unholy;  be- 
cause all  are  the  creatures  of  God. 

27.  If  any — bid  you  to  a  feast]  The  apostle  means  any 
common  meal,  not  an  idol  festival ;  for  to  such  no  Christian 
could  lawfully  go. 

Whatsoever  is  set  before  you,  eat]  Do  not  act  as  the  Jews 
generally  do,  torturing  both  themselves  and  others,  with  ques- 
tions, such  as  those  mentioned  on  ver.  25. 

28.  This  is  offered  in  sacrifice  unto  idols]  While  they  were 
not  apprised  of  this  circumstance,  they  might  lawfully  eat; 
but  when  told  that  the  flesh  set  before  them  had  been  offered 
to  an  idol,  then  they  were  not  to  eat,  for  the  sake  of  his  weak 
conscience,  who  pointed  out  the  circumstance. — For  the  apos- 
tle still  takes  for  granted,  that  even  the  flesh  offered  in  sacri- 
fice to  an  idol  might  be  eaten  innocently  at  ttny  private  table; 
as  in  that  case  they  were  no  longer  in  danger  of  he'ing parta- 
kers with  devils,  as  this  was  no  idol  festival. 

For  the  earth  is  the  Lord's,  and  the  fulness  thereof]  This 
whole  clause,  which  appears  also  in  ver.  26.  is  wanting  here 
in  ABCDEFGH.,  several  others  :  the  Syriac  Erpen,  Coptic, 
Sahidic,  jEthiopic,  Armenian,  Vulgate,  Ilala,  and  in  several 
of  the  Fathers.  Griesbach  has  left  it  out  of  the  text;  and 
professor  White  says,  "  certissiine  delendui7i ;"  _  il  should 
most  undoubtedly  be  erased.  It  has  scarcely  any  authority 
to  support  it. 

29.  30.  For  why  is  my  liberty  judged  of  another  man's  con- 
science, Ac]  Though  in  the  case  of  flesh  offered  to  idols,  and 
other  matters  connected  with  idolatry,  (on  wliich  it  appears 
there  was  much  of  a  tender  conscience  among  some  of  the 
Corinthians,)  it  was  necessai-y  to  sacrifice  something  to  an 
over  scrupulous  conscience :  yet  the  Gospel  of  Christ  did  not 
lay  any  man  under  this  general  burthen,  that  he  must  do  no- 
thing at  which  a7iy  weak  brother  might  feel  hurt,  or  be  stum- 
bled ;  for  the  liberty  of  the  Gospel  must  not  take  for  its  rule 
the  scrupulosity  of  any  conscience  ;  for,  if  a  man,  by  grace, 
by  the  allowance  or  authority  of  the  Gospel,  partake  of  any 
thing  that  God's  bounty  has  sent,  and  which  the  Gospel  has 
not  "forbidden,  and  give  thanks  to  God  for  the  blessing:  no 
man  has  right  or  authority  to  condemn  such  a  person.  This 
seems  to  be  the  meaning  of  these  two  verses ;  and  they  read 
a  lesson  of  caution  to  rash  judges  ;  and  to  those  who  are  apt 
to  take  offence. 

31.  Whelner  therefore  ye  eat,  or  drink]    As  no  general  rule 

can  be  laid  down  in  reference  to  the  above  particulars,  there 

is  one  maxim,  of  which  no  Christian  must  lose  sight:  that, 

whether  he  eats  or  drinks  o(  \h\9,  or  the  other  kind  of  aliments, 

I  or  whatever  else  he  may  do,  he  must  do  it  so  as  to  bring  glory 

I  to  God.    This  is  a  sufficient  rule  to  regulate  every  man's  con- 

j  science  and  practice  in  all  indifferent  things,  where  there  «!» 

J  no  express  commanda  or  prohibitions. 


Important  directions  given 

32.  Give  none  offence,  &c.]»  Scrupulously  avoid  giving  any 
cause  of  offence  either  to  the  uncouveni-d  Jeics,  or  th.-  un- 
convertfd  Uentiles,  so  as  to  prejudice  them  against  Christian- 
ity ;  nor  to  the  church  of  OuU,  made  up  uf  converts  from  the 
above  parties. 

33.  Kreii  tis  I  please  all  men]  Act  as  I  do:  forgftting  my- 
self, my  own  inti-rcsts,  conveniences,  ease,  and  comfort,  I  la- 
bour for  the  welfare  of  others;  and  particidarly  that  they  may 
be  saad  How  blessed  and  amiable  was  the  spirit  and  con- 
duct of  this  holy  man! 

Tliis  cliapd-r  has  alreaily  presented  the  serious  reader  wilh 
a  variety  of  maxims  for  his  regulation — I.  A.s  to  his  own  pri- 
vate walk — 2.  His  dumeslic  duties— \\\A,  3.  his  conne.v;oa 
with  the  church  of  God.  Let  us  review  some  of  the  principal 
parts. 

1.  We  should  be  on  our  guard  against  what  are  called  Hide 
sins;  and  all  occrwio/is  and  excitements  to  sin.  Take  he'd 
what  company  you  frequent.  One  thing,  apparently  /lann- 
less,  may  lead,  by  almo.^t  imperceptible  links,  to  sins  of  t-ie 
deepest  die.  rfee  the  example  in  this  chapter — 1.  The  peof  le 
satdown  toeai  and  fO(//i«A.  2.  They  rose  up  lo  pa  u,  da  me, 
and  sirig  :  and,  3.  They  committed yor/iicu/io/i,  and  brouglit 
upon  themselves  swiji  destruction. 

2.  However  conscious  we  may  be  of  our  own  sincerity  and 
upiighlness,  we  should  ever  distrust  ourselves.  God  has 
made  notiiing  independent  of  himself;  the  soul  has  no  prin- 
ciple of  self-dependence,  either  in  itself  or  in  its  attainments  : 
it  is  wise,  powerful,  and  happy,  only  while  it  is  depending  on 
infinile  wisdom,  unlimited  power,  and  endless  uiercy. 

3.  The  Gentiles  were  in  coininunion  with  demons,  by  their 
idolatrous  services.  In  what  ctiminumon  are  those  who  feed 
themselves  without  fear ;  who  eat  wilh  tlie  glutton  and  drink. 


CHAPTER  XL 


to  the  church  at  Corinth, 


with  the  drunkard  1    Do  they  partake  of  the  Lord  Jesus  who 
are  under  the  influ.-iice  of  pride,  self-will,  haired,  censorious- 

!  ncss,  lie.  and  who  carry  their  self-importance,  and  worldly 
spirit,  even  into  llie  liouse  and  worship  of  God  1 

j      4.  A  sprit  01  curiosity,  loo  much  indulged,  may,  in  an  irrfc- 

I  ligious  man,  lead  to  ruvetuusntss  and  tkejt:  in  a  godly  man, 
toa  ti  ouljleioate  and  unscriptural  scrupulosity  of  conscience ; 
productive  of  nottiing  but  uneasiness  lo  itself,  and  disturbance 
tootiiers.     iSimplicity  of  heart  saves  troni  this,  and  is  an  ex- 

■  cellent  gi/t. 

•      5.  In  many  actions  we  have  a  tiro/old  rule  :  the  testimony 

'  of  (Jod  and  charity :  and,  in  many  tilings,  charity  is  the  best 
interpreter  of  the  testimony.  The  lestiiiioiiy  oltcn  permits 
what  chanty  Jorhids,  because  circumstances,  in  time,  place, 

I  &c.  may  render  a  thing  improper  on  one  occasion  that  might 
be  proper  on  anotlier. 

G.  Pious  Quesuel  has  well  said.  Every  thing  honours  God 
when  it  is  done  for  his  sake  ;  every  thing  dishonours  him 
when  any  ultimate  end  is  proposed  besides  Ins  glory.  If  is 
an  uiichangeaiile  principle  of  liie  Olir.stian  morality,  That  all 
comes  from  God  by  his  love ;  and  all  should  be  relumed  to 
him  by  ours.     This  rule  we  should  keep  inviolate. 

7.  'I'hungh  many  of  Ihe  advices  given  in  tliis  chapter,  ap- 
pear to  respect  llie  Corinthians  alone,  yet  there  is  nnne  of 
them  that  is  not  applicable  lo  Christians  in  general,  in  cer- 
tain circuiiisutiices.  God  has  given  no  portion  of  his  word 
to  any  p-'ople  or  age  exclusively:  the  w/iole  is  given  to  the 
chill  ch  universal  in  all  ages  of  the  world.  In  reading  this 
epistle  let  us  .-seriously  consider  what  parts  of  it  apply  to  otir- 
selves  ;  and  if  we  are  ilisposr-d  to  appropriate  its  promises,  let 
us  act  conscientiously,  and  inquire  liow  many  of  its  reprehen- 
sions we  may  tairly  appropriate  also. 


CHAPTER  XI. 

The  apostle  reprehends  the  Corinthians  for  several  irregularities  in  their  manner  of  conducting  puhlic  worship;  the 
men  praying  or  prophesying  with  their  heads  covered;  and  the  itomen  with  their  heads  uncovered;  contrary  to  luslom, 
propriety,  and  decency,  I — 6.  lieasons  why  they  should  act  differently,  7 — Itt.  'I  hey  are  also  reproved  for  their  divi- 
sions and  Aeresiei,  17 — 19.  And  for  the  irregular  manner  in  which  they  celebrated  the  Lord's  Supper,  20 — 2lJ.  'J  he  vro- 
per  manner  of  celebrating  this  holy  rite,  laid  down  by  the  apost'e,  23 — 26.  Directions  lor  a  profitable  receiving  of  the 
Lord's  Supuer,  and  avoiding  the  dangerous  consequences  oj  communicating  unworthify,  27—34.  [A.  M.  4U60.  A.  U.  56. 
A.  U.  C.  a09.  An.  Imp.  Neronis  Ca;s.  3.) 

BE  *  ye  followers  of  me,  even  as  I  also  am  of  Christ. 
2  Now  I  praise  you,  brethren,  b  that  ye  remember  me  in 
all  things,  and  °  keep  the  ^  ordinances,  as  I  delivered  them  lo 
you. 

3  But  I  would  have  you  know,  that  *  the  head  of  every  man 
is  Christ  ;  and  f  the  liead  of  the  woman  is  the  man  ;  and  *  the 
head  of  Christ  is  God. 

4  Every  man  praying,  or  h  prophesying,  having  his  head  co- 
vered, dishonoureth  his  head. 

»CN«p.4.16.  EphesS.l  Phil3.17.  IThess.l.S.  2  Thess  3  9.-b  Cll»p.4. 17.— 
cChivp.  ;.i;.-d  dr.  iradiiions.  2  TheM.8. 15.  &  3.6.— •  EphM.3.23.— f  Oen.  3  16. 
1  Tim. 8  11,18.   1  P«.3.1,5,6. 


NOTES. — Verse  1.  Be  ye  followers  of  me]  This  \erse  cer- 
tainly belongs  to  Ihe  preceding  chapter,  and  is  here  out  of  all 
proper  place  and  connexion. 

2.  '/'hat  ye  rememher  me  in  all  things]  It  appears  that  the 
apostle  had  previously  given  them  a  variety  of  directions  re- 
lative to  the  matters  mentioned  here  ;  that  some  had  paid 
strict  alleiition  to  them,  and  that  others  had  not  ;  ai  d  that 
contentions  and  divisions  were  the  consequences,  winch  lie 
here  reproves  and  endeavours  to  rectify.  While  Paul  and 
Apollos  had  preached  among  tliem,  they  had  uiuloubt-'dly 
prescribed  every  thing  that  w:is  necessary  to  be  observed  in 
the  Christian  worship:  but  it  is  likely  that  those  who  joined 
in  idol  festivals,  wished  also  to  inlroiiiice  soiiietriing  relative 
to  the  mode  of  conducting  the  idol  worship  into  the  Christian 
assembly;  which  Ihey  might  think  was  an  improvement  ou 
the  apostle's  plan. 

3.  J'he  heud  of  erery  man  is  Christ]  The  apostle  is  speak- 
ing particularly  of  Christianity  and  its  ordinances  :  Christ  is 
the  head,  or  author  of  this  religion  ;  and  is  the  Creator,  Pre- 
server, and  Lord  of  every  man.  The  mnti  also  is  the  lord  or 
head  of  the  woman  ;  and  the  head  or  I<ord  of  Christ,  as  medi- 
atfir  between  Oud  and  man,  is  God  the  Father.  Here  is  the 
order— God  sends  his  Sou  .lesus  Christ  to  redeem  man  ; 
Christ  comes  and  lavs  down  his  life  f  r  the  world  ;  every  man 
who  receives  Chrlstian'ty,  conOsses  that  .lesus  Chnet  is 
ImtA,  to  the  glory  of  God  the  Father  :  and  every  believing 
woman  will  ackiiowl  dse,  according  to  Genesis  iii.  16.  that 
God  has  placed  tier  in  a  dependance  on,  and  subjection  to,  the 
man.    So  far,  tliere  is  no  difflcnlty  in  this  passage. 

4.  Praying  or  prophesying]  Any  person  who  engages  in 
public  acts  in  the  worship  of  God,  whether  prayer,  singing, 
or  exhortation ;  for  we  learn  from  the  apostle  himself,  that 
npoiinvtvciv,  to  prophesy,  signifies  to  speak  unto  men  to  edi- 
fication, exhortation,  and  romt'ort,  chap.  xiv.  3.  And  this 
comprehends  all  that  we  understand  by  exhortation,  or  even 
preoeAin^. 

Having  his  head  covered]  With  his  c.Tp  or  turban  on,  dis- 
honoureth his  head  ;  because  the  head  boing  covered,  was  a 
si^  of  Muhjection  ;  and  while  he  was  employed  in  the  p  ihlic 
ministrntion  of  the  word,  he  was  to  be  considered  as  a  repre- 
ttntative  of  Christ ;  and  on  this  account,  his  being  vailed  or 
covered,  would  be  improper.    The  decision  of  the  apostle  was 


1  5  But  ■  every  woman  that  prayeth  or  prophesieth  with  her 
head  uncovered  disiiououreth  her  head  :  for  that  is  even  all 
one  as  if  she  were  k  shaven. 

6  For  if  the  woman  be  not  covered,  let  her  also  be  shorn  ;■ 
but  if  it  be  'a  shame  for  a  woman  to  be  shorn  or  shaven,  let 
her  be  covered. 

7  For  a  man  indeed  ought  not  to  cover  his  head,  forasmticU 
as  "^  he  is  the  image  and  glory  of  God  :  but  ilie  woman  is  tho 
glory  of  the  man. 

c  John  14  84.  Chapter  3  3j.<6  15  8?,'S  Phil.8.7,  B,9.— h  CKapler  l'3  111,  88.<c  It  t 
<K.— i  Acts '.dl.9.-k  D<ut  til.  18.— I  Nunilxr*  5.18.  Deut.  S8.5.— m  Ocnuia  1.-26,  87. 
&5.I.IL9.6. 

in  point  blank  hostility  to  the  canons  of  the  Jews,  for  they 
would  not  sulfer  a  man  to  pray  iiiili-ss  he  was  veiled ;  for 
which  they  give  this  re.ison  "He  should  veil  himself  to 
show  tliat  he  is  ashamed  before  God  ;  and  unworthy,  with 
open  face,  to  behold  him."  See  much  in  Lightfooi  on  this 
point. 

5.  But  every  woman  that  prayeth,  &c.]  Whatever  may  he 
the  meaning  of  praying  and  prophe-'tying,  in  respect  to  tho 
man,  tlicy  have  precisely  tlie  same  meaning  in  respect  to  the 
woman.     So  that  some  women,  at  least,  as  well  as  souie  men, 
miglit  speak  to  others  to  edification,  and  exhortation,   and 
comfort.     And  this  kind  of  prophesying,  or  teaching,  was  pre- 
!  dieted  by  Joel,  ii.  28.  and  referred  to  by  Peter,  Acts  ii.  17.  And 
I  had  there  not  b'-en  such  gif's  bestowed  on  women,  the  pro- 
phecy could  not  have  had  its  fulfilment.     The  only  ditl'erence 
marked  by  the  apostle  was,  the  man  had  his  head  uncovered, 
because  he  was  the  representative  of  Christ:  the  woman  had 
I  hers  curered,  because  she  was  placed,  by  the  ord>r  of  God,  iit 
1  a  state  of  subjection  to  the  man  ;  and  because  it  was  a  custom, 
'  both  among  the  Greeks  and  Ronnins,  and  among  the  Jews  an 
I  express  law,  that  no  woman  should  be  seen  abroad  without  a 
1  veil.    This  was,  and  is,  a  common  custom  through  all  the 
East;  and  none  but  public  prostitutes  go  withoiil  veils.     And, 
if  a  woman  should  appear  in  public  without  a  veil,  she  would 
dishonour  her  head,  her  husband.     And  she    must  apjicar 
like  to  those  women  who  had  their  hair  shorn  off  as  the  pu- 
nishment of  who  edom,  or  adultery. 

Tacitus  informs  us.  Germ.  19,  that,  considering  the  great- 
ness (if  the  population,  adulteries  were  very  i-are  among  the 
Germans;  and,  when  any  woman  was  fouiid  guilty,  she  was 
punished  in  the  following  way:  nccisis  crinibus  nudalam 
coram  propivijuts  expellit  domo  ma  ritus :  "  having  cut  olT  her 
hair,  and  stripped  her  before  her  rel.iti  ves,  her  husband  turned 
her  out  of  doors."  And  we  know  that  the  woman  suspected 
of  adultery,  was  ordered,  hv  the  law  of  Moses,  to  be  stripped 
of  her  vfil,  Nuii.'j.  v.  18.  \Vomen  reduced  to  a  stale  of  servi- 
tude, 01-  slavery,  had  their  hair  cut  off:  so  we  learn  from 
Achilles  Tntiui.  Clitophon  says,  concerning  Leucippe,  who 
was  reduced  to  a  slate  of  slavery,  vtupavai  i'.i'iv\cvKiv,  yriv 
cai(ar7tv,  o-tffv.Xjjrai  rrj!  KC^a\ri(  ra  ituXXof,  riji/  Kovpav  opaf 
lib.  viii.  cap.  5.  "  she  was  sold  for  a  slave,  she  dug  in  tho 
i  ground,  and  her  hair  being  shorn  off,  her  bead  vna  deprived 
131 


Man.  not  created/or  woman, 


1.  CORUSTHIANS. 


but  woman /or  man. 

8  For  "  the  man  is  not  of  tlie  woman  ;  but  the  woman  of  the  |    10  For  this  cause  ought  the  waman  ?  to  have  i  power  on  her 

head  '  because  of  tlie  angels. 


man. 

9  »  Neither  was  t!ie  man  created  for  the  woman  :  but  the  wo- 
man for  the  man. 

.?.  13,  21,  a?.— p  Gen. 24. 65.— <j  That  is,  a  cove.ia;,  in 


nf  its  ornament,''  &c.  It  was  also  the  custom  among  the 
Greeks  to  cut  off  their  hair  in  time  of  mourning  :  f5ce  Euripi- 
des in  Alcesl.  ver.  426.  Admetus,  ordering  a  common  mourn- 
ing for  liis  wife  Alcestis,  says,  nenOos  yvuair.r;  rrn  Komov-yOai 
\cyii>,  K'lvpa  ^vpnKCi  Kai  )iz\ajnnTr\ij  ^.)\t}'  "I  order  a  general 
mourning  for  this  woman  :  let  the  hair  be  shorn  off,  and  a 
black  garment  put  on."  Propriety,  and  decency  of  conduct, 
are  the  points  which  the  apostle  seems  to  have  more  especially 
in  view.  As  a  woman  who  dresses  loosehj  or  fantastically, 
even  in  the  present  day,  is  considered  a  disgrace  to  her  hus- 
band, because  saspected  to  be  not  very  sound  in  her  morals  ; 
so,  in  tnose  ancient  times,  a  woman  appearing  without  a  veil, 
would  be  considered  in  the  same  light. 

6.  F'or  if  the  tcoman  he  not  covered]  If  she  will  not  wear  a 
veil  in  the  public  assemblies,  let  Iter  be  shorn  ;  let  lier  carry  a 
badge  of  public  infamy  :  but  if  it  be  a  shame;  if,  to  be  shorn 
or  shaven  would  appeal",  as  it  must,  a  badge  of  infamy,  then 
let  her  be  covered  ;  let  her  by  all  means  wear  her  veil.  Even 
in  mourning  it  was  considered  disgraceful  to  be  obliged  to 
shear  off  the  hair ;  and,  lest  they  should  lose  this  ornament  of 
their  heads,  the  women  contrived  to  evade  the  custom,  by  cut- 
ting off  the  ends  of  it  only.  Euripides,  in  Orest.  ver.  123. 
speaking  of  Helen,  who  should  have  shaved  her  head  on  ac- 
count ot  the  death  of  her  sister  Clytemnestra,  says,  ciScre  nap' 
axpai  (jf  anidpiaev  rpixti  a'^tl^ovaa  KaXXui,  £;•<  fc  n  TraXai  yvvrj : 
"  see  how  slie  cuts  off  only  the  very  points  of  her  liair,  that 
she  may  preserve  her  beauty;  and  is  just  th»  same  woman 
as  before."     See  the  note  on  the  preceding  verse. 

7.  A  man  indeed  ought,  not  to  cover  his  head]  He  should 
not  wear  his  cap  or  turban  in  the  public  congregation,  for 
this  is  a  badge  of  servitude;  or  an  indication  tliat  he  has  a 
conscience  ovei-whelnied  with  guilt :  and  besides,  it  was  con- 
trary to  the  custom  that  prevailed  both  among  the  Greeks  and 
Romans. 

He  is  the  image  and  glory  of  God]  He  is  God's  vicegerent 
in  this  lower  world  ;  and,  by  the  authority  whicli  he  has  re- 
ceived from  his  Maker,  he  is  his  representative  among  the 
creatures,  and  exhibits,  more  than  any  other  part  of  the  crea- 
tion, the  glory  and  perfections  of  the  Creator. 

Bui  the  woman  is  the  g'ory  of  the  man]  As  the  man  is 
among  the  creatures,  the  representative  of  the  glory  and  per- 
fections of  God  ;  so  that  tlie  fear  of  him,  and  tlie  dread  of  him, 
are  on  every  beast  of  the  field,  &c.  so  the  woman  is  in  the 
house  and  family,  the  representative  of  the  power  and  autho- 
rity of  the  man.  .1  believe  this  to  be  t!ie  meaning  of  the  apos- 
tle; and,  that  he  is  speaking  here  priucip.illy  concei-ning 
power  and  authority  ;  and  skill  to  use  tliein.  It  is  certainly 
not  the  moral  image  of  God,  nor  his  celestial  glory,  of  which 
he  speaks  in  t'nis  verse. 

8.  For  tlie  man  is  not  of  the  wom.an.]  Bp.  Pearce  translates, 
ov  yap  cj-'"  avrjo  ex  yvvaiK^s,  aXXa  yvvr)  £f  anions  :  thus — 
"For,  the  man  doth  not  be'^ong  to  the  woman,  bvit  the  wo- 
man to  the  man,"  And  vind'cales  this  sense  of  sk,  by  its 
use  in  chap.  xii.  15.  If  the  foot  shall  say,  cvk  r.t^i  ck  t:iv  coi/ia- 
TOf,  I  am  not  of  the  body ;  i.  e.  I  do  not  belong  to  the  body. 
He  observes  that,  as  the  verb  tr"'  is  in  the  present  tense,  and 
will  not  allow  that  we  should  understand  this  vr  rse  of  some- 
thing that  is  past,  yap.  for,  in  the  following  verse,  which  is 
unnoticed  by  our  translators,  will  have  its  full  propriety  and 
meaning,  because  it  introduces  a  reason  why  the  woman  be- 
longs to  the  man,  and  not  the  man  to  tlie  woman.  His  mean- 
ing is,  that  the  man  does  not  belong  to  the  woman,  as  if  siie  was 
the  principal ;  but  the  woman  belongs  to  the  man  in  thai  view. 

9.  Neither  was  the  man  created,  &c.]  Kaiyap  ovk  tKTiTOrf. 
for  the  man  was  not  created  upon  the  woman's  .iccount.  The 
reason  is  plain  from  what  is  mentioned  above;  and  from  the 
original  creation  of  woman,  she  was  made /or  the  man;  to  be 
his  proper  or  suitable  helper. 

10.  For  this  cause  ought  the  vioman  to  have  power  on  her 
liead  because  of  the  angels.]  There  are  few  portions  in  the 
sacred  writings  that  have  given  rise  to  such  a  variety  of  con- 
jectures and  explanations,  and  is  less  understood  than  this 
verse;  and  ver.  29.  of  chap.  xv.  Onr  translators  were  puz- 
zled with  it;  and  have  inserted  here  one  of  the  largest  mar- 
ginal readings  found  any  where  in  their  work ;  hut  this  is  only 
on  the  words/>o(cer  on  her  head,  which  they  interpret  thus :  that 
is,  a  covering,  in  sigji  that  she  is  under  the  power  of  her  hus- 
band. But,  admitting  this  marginal  reading  to  be  a  satisfac- 
tory solution  so  far  as  it  goes,  it' by  no  means  removes  all  the 
diffkulty.  Mr.  Locke  ingenuously  acknowledged  that  he  did 
not  understand  the  meaning  cf  tiic  words ;  and  almost  every 
critic  and  learned  man  has  a  different  explanation.  Some 
have  endeavoured  io force  out  a  meaning  by  altering  the  text. 
The  emendation  of  Mr.  Toup,  of  Cornwall,  is  the  most  re- 
markable :  he  reads  t^wvaa,  going  out,  instead  nf  c^nvatn, 
power;  wherefore  tlie  woman,  when  she  goes  out,  should 
have  a  veil  on  her  head.  Whatever  ingenuity  there  may  ap- 
pear in  this  emendation,  the  consideration  that  it  is  not  ac- 
knowledged by  any  MS.,  or  Version,  or  primitive  writer,  is 
siifflcient  proof  against  it.  Dr-  Lightfoot,  Schoettgen,  and 
Bwnop  Pearce,  have  written  best  oti  the  subject ;  in  which , 

132 


U  Nevertheless  'neither  is  the  man  without  the  woman, 
neither  the  woman  witliout  the  man  in  the  Lord, 

sign  Ihal  she  is  under  the  pmvrer  of  licr  Imsband.— r  Ecdes.5.6.— s  Gat. 3.23 

they  allow  that  there  are  many^ifficulties :  the  latter  contends, 
1.  Ttiat  the  original  sliould  be  read  Wherefore  the  woman  ought 
to  have  A  power  upon  her  head:  thatis,  the  power  of  the 
husband  over  the  wife.  The  word  power  standing  for  the 
sig?i  or  token  of  that  power  which  was  a  covering  or  veil. 
Theophylact  explains  the  word,  to  tov  cfovo-ia^co-Qai  trvp/SoXov. 
rnvreri,  to  KaXiippa,  "  the  symbol  of  being  under  power  ;  that 
is,  a  veil  or  covering."  And  Photius  explains  it  thus,  T17J 
VTToTnyrig  (tti/</?  ;Aoi'  to  art  rrii  Ke(j)a\r)i  KaXvppa  (jycpeiv;  to  wear 
a  veil  on  the  head  is  the  symbol  of  subjection.  It  is  no  unu- 
sual thing,  in  the  Old  and  New  Testaments,  for  the  signs  and 
tokens  of  things  to  be  called  by  the  names  of  the  things  them- 
selves ;  for  thus,  circumcision  is  called  the  covenant,  in  Gen. 
xvii.  10,  13.  though  it  were  only  the  sign  of  it. 

2.  The  word  angels  presents  another  difficulty  :  some  sup- 
pose that,  by  these,  the  apostle  means  the  fallen  angels,  or 
devils;  others  the  governors  of  the  church  ;  and  others  those 
who  were  deputed  among  the  Jews  to  espouse  a  virgin  in  the 
na7ne  of  a  lover.  All  these  senses  the  learned  Bishop  rejects; 
and  believes  that  the  apostle  uses  the  word  angels  in  its  most 
obvious  sense,  for  the  heavenly  angels ;  and  that  he  speaks 
according  to  the  notion  which  then  prevailed  among  Jews, 
that  the  holy  angels  interested  themselves  in  the  affairs  of 
men,  and  particularly  were  present  in  their  religious  assem- 
blies, as  the  clierubim,  their  representation,  were  present  in 
the  temple.  Thus  we  read  in  Ecclus.  v.  6.  Neither  say  thou 
before  the  angel,  it  icas  an  error ;  and  in  1  Tim.  v.  21.  i 
charge  thee  before  God,  and  the  Lord  Jesus  Christ,  and  the 
elect  ANGEi.s,  &c.     Parallel  to  these  is  what  Agrippa  says  in 

I  his  oration  to  the  Jews,  .losephus,  War,  b.  ii.  chap.  16.  I  pro- 
test  before  God,  your  holy  temple,  and  all  the  angels  of  hea- 
ven, &c.  .\11  which  passages  suppose,  or  were  spoken  to 
those  who  supposed  that  the  angels  know  what  passes  here 
upon  earth.  The  notion,  whether  just  or  not,  prevailed  among 
the  .lews ;  and,  if  so,  St.  Paul  might  speak  according  to  tho 
common  opiniim. 

3.  Another  difficulty  lies  in  the  phrase  Jia  tovto,  wherefore; 
which  shows  that  this  verse  is  a  conclusion  from  what  the 
apostle  Avas  arguing  before  ;  which  we  may  understand  thus, 
that  h'S  conclusion  from  the  foregoing  argument,  ought  to  have 
the  more  weight,  upon  account  of  the  presence,  real  or  sup- 
posed, of  the  holy  angels,  at  their  religious  meetings.  See 
Bp.  Pearce  in  loc. 

The  learned  bishop  is  not  very  willing  to  allow  that  the  doc- 
trine of  the  presence  of  angelic  beings  in  religious  assemblies, 
is  legitimate;  but  what  difficulty  can  there  be  in  this,  if  we 
take  the  words  of  the  apostle  in  another  place.  Are  they  not 
all  ministering  spirits,  sent  to  minister  to  them  that  shall  he 
heirs  of  salvation?  Heb.  i.  14.  And  perhaps  there  is  no  time 
in  which  they  can  render  more  essential  services  to  the  fol- 
lowers of  God,  than  when  they  are  engaged  in  divine  ordi- 
nances. On  the  whole,  the  bishop's  sense  of  the  passage,  and 
paraphrase,  stand  thus  :  "And  because  of  this  superiority  in  the 
man,  1  conclude,  that  the  woman  should  have  on  her  head  a 
veil,  t' •;  m.trk  of  her  husband's  power  over  her;  especially  in 
the  religions  assemblies,  where  the  angels  are  supposed  to  be 
invisibly  present." 

Tlie  ancient  Versions  make  little  alteration  in  the  common 
reading :  and  the  MS-<.  leave  the  verse  nearly  as  it  stands  in 
the  common  printed  editions.  The  Armenian  has  a  word  that 
answers  to  umhram,  a  shade  or  covering.  The  jEthiopic, 
her  head  sliould  he  veiled.  The  common  editions  of  the  Vul- 
gate have  pole-^tatem,  power ;  but  in  an  ancient  edition  of  the 
Vulgate,  perhaps  one  of  the  first,  if  not  the  first,  e\er  printed, 
2  vols,  folio,  sine  ulla  nota  anni,  &c.  the  verse  stands  thus; 
Ideo  debet  mulier  \'e\amen habere  super  caput  situm:  et  prop- 
ter angelos.  My  old  MS.  translation  seems  to  have  been  taken 
from  a  M.S.  which  had  the  same  reading:   5iJb'hei"£orc  tl)t 

h.oman  scftal  ijaue  a  tienl  on  tjcr  i)eu»ti:  ano  for  aun= 

ijcls.     Some  copies  of  the'ltala  have  also  velamen,  a  veil. 

In  his  view  of  this  text,  Kypke  differs  from  all  others;  and 
notliing,  that  so  judicious  a  critic  advances,  should  be  lightly 
regarded.  1.  He  contends  that  tfoutriai',  occurs  no  where  in 
tile  sense  nf  veil,  and  yet  he  supposes  that  the  word  xaXvupa, 
veil,  is  understood,  and  must,  in  the  translation  of  the  pas- 
sage, be  supnlied.  2.  He  directs  that  a  comma  be  placed  after 
elnvcriav,  ancl  that  it  be  construed  with  0(l)ciXr.i,  ought;  after 
which  he  translates  the  verse  thus :  Propterea  mulier  pates- 
tati  obnoxia  est,  ita  ut  velamen  in  capite  liabeat,  propter  an- 
gelos ;  On  this  account  the  woman  is  subject  to  power,  so  that 
she  should  have  a  veil  on  her  head,  because  of  tne  angels.  3. 
He  contends  that  both  Latins  and  Greeks  use  debere  and 
o0iiA£r(i/,  elegantly  to  express  that  to  which  one  is  obnoxiout 
or  liable.     So  Horace :— 

tu,  nisi  ventis 

Debes  ludibrium  cave. 

Cami.  lib.  i.  Od.  xiv.  ver.  15. 
Take  heed  lest  thou  owe  a  laughing-stock  to  the  winds ;  i.  c. 
lest  thou  become  the  sport  of  the  winds;  for  to  these  thou  art 
now  exposing  thyself     So  Dionys.  Hal.  Ant.  lib.  iii.  p.  205. 
Km  iroXXtjv  olpeiXovres  ataxuvnv  attuXdot sk  rijf  ayopas,  they 


Women  should prui/  covered; 


12  For  as  the  woman  is  of  the  man,  even  so  is  the  man  also 
bv  the  woman  ;  '  but  all  things  of  God. 

God  uncove^edT"^'""'  '  ''  ''""""^  '*'"'  "  ^"°'"''"  P'-''^  ""'" 

ii,?„^""'  "."^  *^*'®"  """"'"^  "^''"'  '^'^'^'i  you.  that,  if  a  man  have 
long  hair,  it  is  a  shame  unto  him  7 

15  But  If  a  woman  have  long  hair,  it  is  a  glory  to  her:  for 
Aer  hair  is  given  her  for  a  "  covering.  ' 

16  But "  if  any  man  seem  to  be  contentious,  we  have  no  such 
custom,  w  neither  the  churches  of  God. 

17  Now,  in  this  that  1  declare  utUo  you  I  praise  you  not.  that 
ye  come  together  not  for  the  better,  but  for  the  J,L         ' 


CHAPTER  XI. 


men,  uncovered, 

r>?.l-  ^Z  1"  *''''"^  '"'■'''■>  ""«  '"'^•'•h  before  oMer  his  own  suo- 


he®,/?!*;'  «'-^' of^a'rwii^n' ye"co,no  togeJ°er'in  tlielhurch,  ^  1 1  T^ke"^  eat'^thll  IV.'^f  S'ven  thanks,  he  brake  ,7,  and  said, 
hear  ^that  there  be  y  divisions  among  you  ;  and  1  partly'be-    k  .„%me,nb,'i  •^^^^^'^^i''  ^'^'"^'^  "^  '""^''''  ^"'  y°"  =  this  do 

'"  """■' .  ^  that  they  Lu;;^S;;^;?;;---->-^^^ 

!  you.  IhiVdoVo.-as  S-t  as  vP^H?i  'l':f  ?^"'.^.f.'^.^'"'"''-"t  :n  my  blood; 


19  For  '  there  must  be  also 


heresies  among  you 


nri,;  .V,         °"-"     '"-lesies  among  you,  d  tn 

Which  are  approved  may  be  made  manifest  among  you 

•  ur,  secia.—b  Luke  2.35.   IJohnL'.l!),   .See  Deu  W  L' 


departed  from  the  market  er/joserf  to  'great  dishonour.     Ho 
Euripides,  o0aAa)  aut  (iUdnv,  1  am  e.xposed  to  thy  injury 
n„,-f    M  '^°"tr"1^  that  the  words  taken   in  this  sense  agree 
perfectly  with  the  context  and  with  J,u  rjur,.,  rrhe^eforf  in 

manTof.h" ''"''''''>  "'\'"""  ^^^'-^  "''tcreat'ed  for  tl,e 'wo 
man,  but  the  woman  for  the  man,  therefore  sii-  i<  suliiect  to 
his  authority  ;  and  should  have  a  veil  onher  head  as  ihV  t^^kVn 
of  that  subjection:  and  particularly  before  the  holy  ange  " 
who  are  present  in  the  congregations  of  the  saints  "  ^  ^  ' 
i-oi-  ur.  Lightfoot's  opinion,  that  bv  aw^-e/s,  we  are  to  under 
stand  the  paranymphs,  or  messengers  4ho\:aino  on  the  a. 
of  others,  to  lookout  for  proper  spouses  for  theil-  friemls 
must  refer  to  his  works,  vol.  ii.  fol.  p.  772.  The  reader  has 
now  before  him  every  thing  that  is  likely  to  cast  light  on  til' 
diincu  t  subject;  and  he  must  either  adopt  what  he  iud -es  o 
be  best,  or  else  think  for  himself.  ^     " 

^}}'  •y'^'"'«'','S  the  ma7i  inithout  the  woman]  The  anostle 
seems  to  say,  I  do  not  intimate  any  disparageiientoinTil  ' 
male  sex,  by  insisting  on  the  necessity  of  he.- bein<'  under  the 
power  or  authority  of  the  man  :  for  thev  are  both  equ.Vllv  de 
pendant  on  each  other:  in  the  Lord,  evKvpir,:  but  instead  of 
this  reading,  Theodoret  has  ,v  K.^f^r.',,  in  tlut  world  Pr ohah  v 
the  apostle  me.ns  that  the  huma.rrace  is  continued  hVlTZ 
pecta  providence  of  God.  Others  think,  that  he  meahs  men 
and  wo  nen  eqi.ally  make  a  Christian  society;  and  in  it  have 
equal  rights  and  privileges.  ' 

«,i?«^rr"*"  "a  "'°'"««  is  of  the  onan]  For  as  the  woman 
was  first  formed  out  of  the  side  of  man  ;  man  has  ever  sii  ce 
b«en  formed  out  of  the  womb  of  the  woman  ;  but  thev  as  aH 
other  created  things,  are  of  God.  ^' 

13.  Mdge  in  yourselves]  Consider  the  subject  in  your  own 
common  sense;  and  then  say  whether  it  be  decent  for  am" 
man  to  pray  in  public  without  a  veil  on  her  head  '  The  he  ■ 
or  w,?h  nflr'^'-'^nP'/r^  °''  delivered  their  oracles  bare-headed, 
or  with  dishevelled  hair,  7ion  comptee  mansere  comce,  as  in  the 
caseof  theCumajn  Sibyl,  ^n.  vi.  ver.  48.  and  othervWsefn  groat 
disorder ;  to  be  conformed  to  them  w-uld  be  very  dis.rraceful 
to  Christian  women  :  and  in  reference  to  such  things  as  tl^ese 
the  apostle  appeals  to  their  sense  of  honour  and  decency         ' 

14.  Both  not— nature— teach  you,  that,  if  a  man  have  lone 
hair]     Nature  certainly  teaches  us  by  be,«towing  it     hat  it  if 
proper  for  women  to  have  longhair;  and  it  is  ..so  with 
men.    The  hair  of  the  male  rarely  grows  like  that  of    he  le 
male  unless  art  is  used  ;  and  even  then  it  bears  but  a  scanty 
proportion  to  the  former.    Hence  it  is  truly  «,«„,«„,;-/ to  have 
^3hV  ""^1.'  '«  a  shame  to  the  man  who  affects  \V     Z 
?'n.'n?h    I    'f'  '^^  l^'')^^  "'■  -'^'^'"»*«.  the  province  in  whir 
Corinth  stood   and  the  6reeks  in  gene.-al,  vvere  noted  for  their 
long  hair,  and  hence  called  by  Homer,  'in  a  great  varelv  of 
places.    Kapr^Koao^vrt,    Axaioi,    the   long-haired    Greefl  ol' 
A^c/KBans     boldiers,  in  different  conntriil,  have  been  di'tin 
J^ished  for  then-  longhair:  but  whether'this  can  be  sa  d  t . 
their  praise  or  blame,  or  whether /^07ne,- uses  U  rivvnvs  a.  a 
^n,  of  respect,  when  he  applies  it  to  the  Greeks,   "hall  not 
wait  here  to  inquire.     Long  hair  was  certainly  n,  t  in  reDute 
among  the  Jews     The  Nazarites  let  their  hifr^'  w,  b^  'ft 
W^  a  token  of  humiliation  :  and  it  is  possible  that  St  P  „ 
had  th.s  m  view.     There  were,  consequently,  two  rearons 
Why  the  apostle  should  condemn  this  p.-actice-l.  Because  i^ 
Aaerairft",-."n  ''"!>f'f<'"ri:   B«a4e   it  was  womaZ  . 
fled    IWU      ■'  rf^i.'''?  '"'■"  *"•  "^^"l  ">ay  refer  to  dressed,  friz- 
zfM,  and  curled  hair,   which   shallovv  and   effeminate  men 

t^^'  is'noVf  "f /■"  "'''  "1^''  ^^  'hey  do  i„  ,;„:'.""pe,-lmps 
senseth"nahi^h^i'  """?  ridiculous  in  the  eye  of  common 
wi^k  which  fhl^  dressed,  cu.-led,  cued,  and  powdered  head, 
and  theliltv  ,^,"^*';?""'  '""^'  ''^^^  taken  co..siderable  pains 
to  what  -te  '?''  '""'^''  '""^  «"d  '^°'"f'"t  i"  snbmitting 

de^r^d-^tl  n  wf  "^'^'"^^  ™^''""  """St  call  an  indignity  and 
thirwi  iufo."n^orM:f'-^"'"'"""  \''"^«'  ^"d  reafonland 
sfZTuntohUn.  ^  "  "«"/<^  »'<>«  have  long  hair,  it  is  a 

being  h^Ii-WeilTnr^JT  ""'?  ^""'^    1''^'^  '^"""'■-  "<"  t'lHr 

me.?thanro\.';t'irK'EX?h'^ 

ment;  and  may,  in  various'ai^  serl" 'as  a  "Lf  P''"'  "™"- 

.e^;^b.^r^d^o^^^^--K-s-^^^ 


ao  ye,-as  5a  as  y.^ii^l^i,  inZ^:::^;:^^  ^  Z  ' 

16.  Slit  if  any  man  seem  lobe  contentious]  Ei  Se  rtc  i^o^n 
^  A..a.„s  ei.ai.  If  any  person  sets  himself  up  as  a  wranSer 
puts  nunself  jorward  as  a  defender  of  s^rlf  noil.  st,i,' 
woman   may  pray,  or  teach,  with  her  headuncoreredL^ 

I  h^;^-f  occasioned  considerable  disturbance  in  "he  r  tuc     of 

oh  ,".     ,  ,  ^"^  ''""  ''"^  ''"*":  see  ver.  2.  but  here  he  fs 

1.01  (1  s  .s  ippe.       1  liroiigh  some  false  teaching,  which  thev  h',^ 

I  church,  appear  to  have  perverted  the  whole  of  thts  d  v  f,^ 
insUtMlion:  for  the  celebration  of  the  I^o.^'^suppeV  ''  mea^ 
t^,  have  been  made  among  them  a  part  of  an  ordinarul'^^ 
I  LE  P'r^.'^r"'''"^'^""^''  ^'"l'  it  appears,  broiS  heir  nVi 
visions  with  rhem;  some  had  much,  others  had  le-^ssome'^^N. 

ZVi,l  f  PK\  •  "  '  'f  "'^''''  '""^  drunken  :  ueOvu  was  Ailed 
to  the  fun ;  this  IS  the  sense  of  the  word  in  nianv  ola.^s  of 
scripture.  At  the  conclusion  of  this  irregular 3  titev  an 
pear  to  have  done  something  in  referencrto  our  r  or,i  =  ?lf?' 
union;  but  more  resembling  the  Jew  sh  pas's'^over  xi"'  e 
irregularities,  connected  with  so  many  indecencies    he  ino.ft^P 

18.    There  he  dii-isions  among  you]    Thev  had  rr^-,^,,..,^ 

\  schisms  among  them;  the  old  pltie.s  were  ken   un^cvenirl 

tie  place  where  they  assembled   to  eat  the  Lor7s' Supper 

The  Pau  imans,  the  Kephites,  and  the  Apollonians  eontS 

Ihetmehois";"''"^^'  "^^  ""^  ''"''  "^'=^''  separately  reven";! 

shod", '.';""!'''■"''''■?•■  1"^  '^'"^  '^"^  <^""^'-"  of  God    0,L" 
The  rf,;v7„!  .".'?''  "^ot^y.  .was  .split   into  sects  and  pirties. 

h-^ve  =nnv  ."'"^  ,""'  ''ere^'^-,  «prung  out  of  each  other.  I 
ave  spoken  largely  on  the  word  heresy,  in  Acts  v.  17.  to 
'''!];,'^''JJ'^"^«  >  "eg  leave  to  refer  the  reade?. 
rnM.e  T^'^v'''  '""  '"  *".'  "'*  ^°'''^'^  supper.]  They  did  not 
tl?.v  =,,  '  m'7  '"  '?'  ^^^  I'O''''®  suppeVexclusively,  which 
ordhian'mea/^'*  '  '""^  '^°^  '^'""^  made  it  a  j9o;7  of  an 

,r,-nn,l  fJ.t^Kl"'^  toketh  hefore-his  own  supper]  They  had  a 
?.ixnif' ;  'n°"''l  ''"^  '''•T^erent  sects  kept  in  parties  by  them- 
?». !-?  K  •  "  I""'*  "^'^  ^"P'*^  "  supper  as  tliey  could  provide, 
(each  bruigiuc  us  own  piovisions  with  him,)  before  tfiey  took 
w{Mt  was  called  the  Lord's  .supper.  See  on  ver.  17. 
.\  \  ,  w'^*  ^'' ,""'  houses  to  eat  and  to  drink  in?]  They 
Should  have  taken  their  ordinary  meal  at  Aootc  ,- and  have 
come  toifiher  in  the  church  to  celebrate  the  Lord's  supper, 

ne.ip.se  ye  the  church  of  Cfod]      Ye  render  the  sacred  as- 
seiiibly  an  J  the  i.lice  contemptible  by  your  conduct;  and  yo 
Show  yourselves  destitute  of  that  respect  which  yeowetoth* 
place  set  apait  for  divine  worship. 
133 


I.  CORINTHIANS. 


Lord's  supper  unworthily. 


The  danger  of  eating  the 

26  For  as  often  as  ye  fat  this  bread,  and  drink  this  ciip,  '  ye 
do  show  the  Lord's  doal'i  ""  till  iif  co;ne.  j  ,  .    , 

27  "  VVIierefore  wliosocver  shall  eat  this  bread,  and  drink 
this  Clip  of  tlie  Lord,  unworthily,  sliall  be  guilty  of  the  body 

as  Hut  "  let  a  man  examine  himself,  and  so  let  him  eat  of  that,  33  Wherefore,  cny  brethren,  when  ye  come  together  to  eat, 
bread,  and  drink  of  that  cun.  I  tarry  one  for  another. 

29  For  lie  that  eatoth  and  drinketh  unworthily,  eateth  and  |  o4  And  if  any  man  *  hunger,  let  him  eat  at '  home  ;  that  ye 
drinketh  ^  damnation  to  himself,  not  discerning  the  Lord's  ;  come  not  together  unto  "condemnation.    And  the  rest  v  will 


30  For  this  catise  many  are  weak  and  sickly  among  you, 
and  ni.'iny  sleep.' 

31  Fill  '  if  we  would  judge  ourselves,  we  should  not  be  judged. 
Z2  Bui  when  we  are  judged,  '  we  are  chastened  of  the  Lord, 

that  we  should  not  be  condemned  with  the  world. 


body. 

I  Or  show  ye  -m  John  14.3.&.  21.33.  Acrs  1. 11.  Chap.  4.5.&  15.S1.  1  Thess.4. 
16.  s'rhcsa.l.lO.  Juili!l4.  Rev.  1.7.— n  Num. 9.10,  13.  John  0.51,(3,  64.&.  I3.a7. 
Ch«p.l0.21.  


I  set  in  order  when  ••"  I  come. 

o  2  Ckr.  13.5"  fial.  6  4.-p  Or,  ju(t-men 
P3a  91  I',  13.  Hcb.lS.5— 11.— aVer.ai.- 
ril.l.S.-wChar.  4,19. 


And  shame  them  that  have  not?]    T>v;  nn  cx«vrai,   them 
that  are  poor,  not  them  who  had  7iot  victuals  at  that  lime; 

but  those  who  were  so  poor  as  to  be  incapable  of  furnishing  done  lieietofore ;  and  do  not  connect  it  with  any  othcr'meal. 

..I t „.i I 1  ,1. ^.^..  *u.^  ...^..^  .^..  AX..**    ...:::    ir>  oi       a  — i    .-r  ..^ l ■>      *  _.    i  ■  .  .     .      .i. 


33.   When  ye  come  together  to  eat]    The  Lord's  supper,  tar- 
ry one  for  another  ;  do  not  eat  and  drink  in  parlies,  as  ye  have 


themselves  as  others  had  dniie.  See  the  note  on  M  itt.  xiii.  12. 
23.  I  have  received  of  the  Lord]  It  is  possible  that  several 
of  the  people  at  Corinth  did  receive  the  bread  and  wine  of  the 
eucharist,  as  they  did  the  paschal  bread  and  wine;  as  a  mere 
commemoration  of  an  event.  And,  as  our  Lord  had,  by  his 
institution,  consecrated  that  bread  and  wine,  not  to  be  the 


34.  And  if  any  man  hunger]  Let  him  not  come  to  the 
house  of  God  to  eat  an  ordinary  meal,  let  him  eat  at  home; 
take  tliat  in  his  own  house  which  is  necessary  for  the  support 
of  his  body  before  he  comes  to  that  sacred  repast ;  where  he 
should  have  the  feeding  of  his  soul  alone  in  view. 

That  ye  come  not  toget/ier  i/ntocondemnation]  That  ye  may 

..1.4    *U«     .«««     *!,,.»      -„,.^»     r..ll V. .1.1 1 ! 


means  of  commemorating  the  deliverance  from  Euypt,  and  avoid  the  curse  that  must  fall  on  such  worthless  communi 
their  joy  on  the  account;  but  their  deliverance  from  sin  and  cants  as  tliose  above-mentioned;  and  that  ye  may  get  that 
di^ath,  by  his  passion  and  cross:  therefore,  the  apostle  st;ites,  especial  blessing  which  every  one  that  discerns  the  Lord's 
that  he  had  received  from  the  Lord  what  he  delivered,  viz. : —    body,  in  the  eucharist,  must  receive. 

that  the  eucharistic  bread  and  wine  were  to  be  understood  of  ■  7'he  rest  will  I  set  in  order,  &c.]  All  the  other  matters  re- 
tlie  accomplishment  of  that,  of  which  the  paschal  lamb  was  lative  to  this  business,  to  which  you  have  referred  in  your 
the  type:  the  body  broken  for  them;  the  blood  shed  for  i  letter,  I  will  regulate  when  I  come  to  visit  you:  as,  God  per- 
thom.  mitting,  I  fully  design.    The  apostle  did  visit  them  about  one 

The  Lard  Jesus — took  bread]     See  the  whole  of  this  ac-    year  after  this,  as  is  generally  believed, 
count  collated  with  the  parallel  passages  in  the  four  Gospels,        I  have  alieady  been  so  very  particular  on  this  long  and  difR- 
amply  explained  in  my  Discourse  on  the  Eucharist ;  and  in    cult  chapter,  that  I  have  left  neither  room  nor  necessity  for 
the  notes  on  Matt.  xxvi.  many  supplementary  observations.    A  few  remarks  are  all 

•if).   Ye  do  shoip  the  Lord's  death]    As  in  the  pass-over  they    that  is  reiiuisile. 
sliowrd  fi)rth  the  bondage  they  had  been  in,  and  the  redemp-        1.  The  apostle  inculcates  the  necessity  of  order  and  sub- 
lion  they  had   received  from   it :     so,  in  the  eucharist  they  ;  jection  ;  especially  in  the  church.     Those  who  are  impatient 
showed  forth  the  sacrificial  death  of  Christ,  and  the  redemp-    of  rule,   are  generally  those  who  wish   to  tyrannize.    And 
tion  from  sin  derived  from  it.  those  who  are  loudest  in  their  complaints  against  authority, 

"27.  Whosoever  shr.U  eat— and  drink — unworthily]    To  put    whetlier  civil  or  ecclesiastical,  are  those  who  wish  to  have 
a  final  end  to  controversies  and  perplexities  relative  to  tliese    the  power  in  tlieir  own  hands,  and  would  infallibly  abase  it 


Words  and  the  context,  let  the  reader  observe,  that  to  eat  and 
drink  the  bread  and  icine  in  the  Lord's  supper  untcorthily, 
is  to  cat  and  drink  as  the  Corinthians  did  ;  who  eat  it  not  in 
referpiice  to  .lesus  Christ's  sacrificial  death  ;  but  rather  in 
such  a  way  as  the  Israelites  did  the  pass-over,  which  tliey  ce- 
lebrated in  remembrance  of  their  delivenince  from  EayjTtian 
bond;ige.      Likewise,   these  moiigrel   Christians   at  Corinth, 


if  they  had.  Tliey  alone  who  are  irillivg  to  obey,  are  capa- 
ble of  rule ;  and  he  who  can  rule  well,  is  as  willing  to  obey  as 
to  gor em.  Let  all  be  siihuiissive  and  orderly  ;  letthewomaa 
know  tliat  the  man  is  head  and  protector;  let  the  man  know 
that  Christ  is  liis  head  and  redeemer;  and  the  gift  of  God's 
endless  mercy  for  the  salvation  of  a  lost  world. 
2.  The  apostle  insisted  on  the  woman  having  her  head  co 


x\srj\  it  as  a  kind  of  liistorical  commemoration  of  the  death  of  '  vered  in  tlie  cliurch,  or  Christian    assembly.     If  he  saw  the 


Christ;  and  did  not,  in  the  whole  itistiiution,  discern  the 
Lord's  body  and  blood  as  a  sacrificial  offering  for  sin  :  and, 
liesidr.s,  in  their  celebr.ition  of  it,  they  acted  in  a  w  y  utterly 
ti'ibpconiing  the  gravity  of  a  sacred  ordinance.  Tliose  wlio 
acknowledge  it  as  a  sa-rificial  ofTering,  and  receive  it  in  re- 
mexhrance  of  God's  love  to  tliem  in  sending  his  ^'on  into  the 
world,  can  neither  bring  danmalion  upon  tliemselves  by  so 
doing,  nor  eat  nor  drink  unworthily.  See  our  translation  of 
this  verse  vindicated,  at  the  end  of  the  chapter. 

Shall  be  guilty  of  the  body  and  blood  oj  the  Lord]  If  he 
use  it  irreverently,  if  he  deny  that  Christ  sulTered  unjustly, 
(for  of  some  such  persons  the  apostle  must  be  understood  to 
spr-'ak,)  then  he,  in  effect,  joins  issue  with  the  Jews  in  their 
rondenination  and  crucifixion  of  the  I*ord  .lesiis;  and  renders 


manner  in  which  Christian  women  -now  dress,  and  appear  in 
the  ordinances  of  religion,  whal  would  he  think  ^  What  would 
he  say  ^  How  could  he  even  distinguish  the  Christian  from 
tlie  infidel  7  .\iid  if  they  who  are  in  Christ,  are  new  creatures, 
and  the  persons  who  ordiqnrily  appear,  in  religious  assem- 
blies, are  really  neir  creatures,  as  they  profess,  in  general,  to 
beinChrist :  hemightreasonably  inquire,  if  thesearejifwjcrea- 
tures,  what  must  have  been  their  appearance  whenlhey  were 
old  creatuies'?  Do  we  dress  to  be  seen  ?  And  do  we  go  to  the 
house  of  God  to  exhibit  ourselves?  Wretched  is  that  man  or 
woman  who  goes  to  tiie  house  of  God  to  be  seen  by  any  but 
God  himself 

3.  The  Lord's  supper  may  be  well  termed  thefeast  of  cha- 
rity;  how  unbecoming  this  sacred  ordinance,  to  be  the  sub- 


himselfguiltyof  the  death  of  our  blessed  Lord.     Some,  howe-  ,  jecl  of  dispute,  party  spirit,  and  division!  Those  who  make 
ver,   understand  the  passage  thus;    is  guilty,   i.e.   eats  and'    ■        •  ,      .         „    .      _  .... 

drinks  unworthily,  and  brings  on  himself  that  punishment 
^nentioned  vi-r.  30. 

28.  Let  a  man  examine  himself]  Let  him  try  whether  he 
?)as  proper  faith  in  the  Lord  .lesus;  and  whether  he  discerns 
the  Lord's  body;  and  whether  he  duly  ccmsiders  that  the 
bread  and  wine  point  out  (he  crucified  body  and  spilt  blood 
of  Christ? 

20.  Eateth  and  drinketh  damnation]  Kpifin,  judgment, 
pttnishment ;   and   yet  this  is  not  irto  damnation,  for  the 


it  such,  must  answer  for  it  to  God.  Every  man  who  believes 
in  Christ  as  his  atoning  sacrifice,  should  as  frequently  as  he 
can,  receive  the  sacrament  of  the  Lord's  supper.  And  every 
minister  of  Christ  is  bound  to  administer  it  lo  every  man  who 
is  seeking  the  salvation  of  his  soul,  as  well  as  to  all  believers. 
Let  no  man  dare  to  oppose  this  ordinance  ;  and  let  every  man 
receive  it  according  to  the  institution  of  Christ. 

4.  ,\giinst  the  fidelity  of  our  translation  of  ver.  27.  of  this 
chapter,  Who-ioever  shall  ea'  this  i read  and  drink  this  cvp 
unworthily,  several  Popish  writers  liave   made  heavy  com- 


judgment,  or  punishment,  inllicted  upon  the  disoideiiy  and  ,  plaints,  and  accused  the  Protestants  of  wilful  corrupticn ;  as 
the  profane,  was  intended  for  their  emendation  ;  for,  in  ver.  I  both  the  Greek  and  VulgntK  tfxt.s,  instead  of  Kat  and  e.t,  and, 
a~.  it  is  said,  when  we  are  judi^eil,  Kpiu^fitivn,  we  are  chasten-  1  have  n  and  vet,  or  ;  Whosoever  shall  eat  this  bread  or  drin/c 
eel,  T!ai<\eu^ne.na,  corrected  as  a  father  does  his  chiidren,  that  this  cup.  As  this  criticism  is  made  to  countenance  tlieir  un- 
tee  should  not  be  condemned  icilh  the  world.  \  .scriptural  communion  in  one  kind,  it  may  be  well  to  examine 

30.  For  this  cause]  That  they  partook  of  this  sacred  ordi-  |  the  ground  of  the  couplaint.     .^iipi>osing  even  this  objection 
nance  without  discerning  the  Lord's  body  :  many  are  weak    to  be  valid,  their  cause  can  gain  ncthing  by  it  white  the  26th 


and  sickly  .-  it  is  hard  to  say  whether  these  words  refer  lo  the 
consequences  of  their  own  intemper.anr.e,  or  lo  some  extraor- 
dinary disorders  inflicted  immediately  by  God  himself  That 
there  were  disorders  of  the  most   reprehensible  kind  anioua 


and  28th  verses  stand  both  in  the  Greek  text  and  Vulgate,  as 
they  now  do ;  For,  ns  often  as  ye  eat  this  bread  and  drink 
this  cup,  &c. — Let  him  eat  of  that  bread  Aim  drink  of  that 
Clip.     But  although  >",  or,  be  the  reading  of  the  commonprint- 


these  people  at  this  sacred  supp-r,  the  preceding  verses  suffl-  I  ed  text.  Km,  and,  is  the  reading  of  the  Codex  Alexandrinua, 
ciently  point  out :  and,  after  such  excesses,  many  might  be  i  and  the  Codex  Claromontanos,  two  of  the  best  MSS.  in  the 
weak  and  sickly  among  them;  and  many  might  sifep,  i.  e.  '■  world;  as  also  of  the  Codex  Lincolniensis,  2.  and  the  Codex 
aie;  for  continual  experience  shows  us,  that  many  (M  victims  i  Petavianvs,  3.  both  M.-S.  of  the  first  character:  it  is  also  the 
to  their  own  intemperance.  However,  acting  as  they  did,  in  '  reading  of  the  ancient  Syriac,  all  the  .4roi/c,  the  Coptic,  the 
lent,  they  might  have  "  provoked     margin  of  the  latter  Syriac,  the  jElhiopic,  diflTerent  MSS.  of 


this  solemn  andawful  sacrament,  .,..._,  ....j,..,  ,,„,,.  p..,,,,,.,u 
God  to  plague  them  with  divers  diseases,  and  sundry  kinds  of 
aealh." — Communion  service. 

31.  If  we  teould  judge  ourselves]  If,  having  acted  impro- 
perly, we  condemn  our  conduct,  and  humble  ourselves,  we 
rniued"^ '"'  ^^'^Sed,  i.  e.  punished,  for  the  sin  we  have  coni- 

32.  But  wKen  un  ore  jwtgtd]    See  oa  ver.  29. 

131 


the,  Vulgate,  and  of  one  in  my  own  possession  ;  and  of  Cle- 
mens, Chromiitius,  and  Cassiodorus.  Though  the  prcseni 
text  of  the  Vulgate  has  vel,  or,  yet  this  is  a  departure  from 
the  original  editions,  whicli  were  all  professedly  taken  from 
the  hc.'it  3ISS.  In  the  famous  Bible  without  date,  place,  or 
printer's  name.  2  vols.  fnl.  two  columns,  ami  forty-five  line* 
ua  eoiih,  supposed  by  luaay  to  be  Uje  Jir«t  SibU)  ever  printHfJ, 


Ditcrsities  of  spiritual 


CHAPTER  Xll 


gifts  and  admtnistraturM. 


the  text  stands  thus  :  llaqne  qnicunque  nianducnverit  panem 
ET  biheril  calicem,  Ac. — Wherefore  ichusuever  shall  eat  this 
bread  and  drink  this  cup,  &c.  lien'  is  no  vel,  or.  'I'lie  |!;blc 
printed  by  Fust,  1462,  \\\e  first  Bible  w  tli  a  date,  has  the  same 
reading.  Did  the  Protestants  corrupt  these  texts  !  In  tlie 
edilio  princeps  n{  the  Greek  Testament,  printed  by  tbe.uithi)- 
rily  of  Cardinal  A'ime'iesiitConiplutinn,  and  published  by  the 
authority  of  Pope  Leo  X.  thougii  //',  or,  stands  in  tlje  (ireek 
text  i  vet  in  the  opposite  column  wliich  contains  the  Vulgate, 
and  in  the  opposite  line,  et,  and,  is  found,  and  not  VEr,  or ; 
though  the  Greek  text  would  have  authoiized  the  editor  to 
have  made  this  change;  but  he  conscientiously  preset ved  the 
text  of  his  Vulgate.  Did  the /^/o/e.v<«n<a  corrupt  this  Cnr/io- 
olic  rexf  alsol  Indeed,  so  little  design  had  any  of  those  who 
differed  from  the  Romish  church,  to  make  any  alteration  here, 
that  even  Wiclif,  having  a  faulty  Ms.  of  the  Vulij:ite  by  him, 
which  read  ret  instead  of  et,  followed  that  faulty  MS.  and 
translated,    SIllU  50  U)t)0  t'otX    SCl)aI  ClC   t|)C  bcecH  Ot 

tictntte  tfje  cup. 

That  Kill,  AND,  is  the  true  reading  ;  and  not  ;j,  on,  both 
MSS.  and  Versions  suflicienlly  prove:  also  that  et,  not  rel,  is 
the  proper  reading  in  the  Vulgate,  those  original  editions 
fornied  by  Roman  Catholics,  and  one  of  them  by  the  lugliesl 
authority  in  the  Papal  church,  f\illy  establish  :  likewise  those 
MSf=.,  Versions,  Fathers,  and  original  editions,  must  be  allowed 
to  be  not  only  competent,  but  also  unsuspected  and  incontro- 
vertible witnesses. 

But  as  this  objection  to  our  translation  is  brought  forward  to 
vindicate  the  withholding  the  cup  from  the  laily  in  the  Lord's 


supper;  it  may  be  necessary  to  show  that  without  the  cup 
there  can  be  no  eucliarist.  With  repp..'ot  to  the  bread,  our 
Lord  li.id  sunpi)  said,  Take,  eat,  this  is  my  body  ;  but  con- 
cerning the  cup,  he  says.  Drink  ye  all  of  this  ;  for  as  thia 
pointed  out  the  very  essence  of  the  institution,  viz.  the  blood 
of  atonement,  a  was  necessary  that  each  should  have  a 
particular  application  of  it,  therefore  he  s:iys,  Drink  ye  all 
of  THIS.  By  this  we  arc  taught  that  the  cup  is  essential  to  tne 
sacrament  of  the  Lord's  supper;  So  that  they  who  deny  the 
cup  to  the  people,  sin  against  God's  institution  ;  and  they 
who  receive  not  t':e  cup,  are  not  partakers  of  the  bcxiy  and 
blood  of  Christ.  If  either  could,  without  mortal  prejudice,  be 
omitted,  it  might  be  Ihe  bread  ;  but  Uie  cup,  as  pointing  out 
the  blood,  poured  out,  i.  e.  the  life,  by  which  alone  the  great 
sacrificial  act  is  performed,  and  leinission  of  sins  procured, 
is  a^.soliitely  indispensable.  On  this  ground  it  is  demonstra- 
ble, that  there  is  not  a  Popish  priest  under  heaven,  who  de- 
nies the  cup  to  the  people,  (and  they  all  do  this,)  that  can  be 
said  to  celebrate  the  Ixird's  supper  at  all ;  nor  is  there  one 
of  thi'ir  votaries  that  ever  received  the  holy  sacrament.  All 
pretensions  to  this  is  an  absolute  farce,  so  long  as  the  cup, 
the  emhl''ni  of  the  atoning  blood,  is  denied.  How  strange  is 
it,  that  the  very  men  who  plead  so  much  for  the  bare  literal 
meaning  of  this  is  my  bo'ly,  in  the  preceding  verse,  should  de- 
ny all  meaning  to  drink  ye  all  of  this  cup,  io  this  verse.  And 
though  Ciirist  Ikis,  in  the  most  positive  manner  enjoined  it, 
they  will  not  permit  one  of  the  liityto  taste  it !  See  the  whole 
of  this  argument,  at  large,  in  my  Discourse  on  the  Nature 
and  Design  of  the  Eucharist. 


CHAPTER  XII. 
TTie  apostle  proceeds  to  the  question  of  the  Corinthians  concerning  spiritual  gifts,  1.  Ue  calls  to  their  remembrance  their 
former  state,  an..'  how  they  were  brottght  out  of  it,  2,  3.  Shows  that  there  are  diversities  ofgifts  which  proceed  from  the 
Spirit,  4.  Diversities  of  administration.s  which  proceed  from  the  Lord  .lesus,  .5.  A/id  diversities  of  operations  which  pro- 
teed  from  God,  6.  What  these  gifts  are,  and  how  Vieij  are  dispensed,  7 — 11.  Christ  is  the  Heart,  and  Ihe  church  kis  mem- 
bers ;  and  this  i?  pointed  out  under  the  similitude  oj  the huuiun  body,  12,  13.  The  relation  which  the  jnemhers  ol  the  body 
have  to  each  other  ;  and  how  necessary  their  7Hutual  support,  \\ — 26.   77/e  members  in  the  church,  or  spirituat body  and 

their  respeclire  o_,~  "  ...  .  .      _.       .^  ___... 

Neronis  Ca;s.  3.) 


r  s/(i 
their  respective  offices,  27—30.      We  should  earnestly  covet  Ihe  best  gifts,  31.  [A.  M.  4060.   A.  D.  56. '  A.  U.  C.  809.  An'  Imp, 


NOW  '  concerning  spiritual  gifts,  brethren,  1  would  not 
have  you  ignorant. 

2  Ye  know  •>  that  ye  were  Gentiles,  carried  away  unto  these 
•  dumb  idols,  even  as  ye  were  led. 

3  Wherefore  I  give  you  to  understand,  ^  that  no  man  >peak- 
ing  by  the  Spirit  of  God,  calleth  .lesus  '  accursed  :  and  '  that 
no  man  can  say  that  .lesus  is  the  Li>rd,  but  by  the  Holy  Ghost. 

4  Now,  ^  there  aie  diversities  of  gifts,  but  >>  the  same  .Spirit. 

aChap.14.1,  37.— bChap.6.11     Ephea  2  U,  12.   1  The: 

e  Psalm  115.5 J  Mark  9  39.   I  John  4.2,  3.— e  Or,  anai 

15.26.  2Cor.3.5. 


NOTES. — Verse  1.  Now  concerning  spiritual  gifts]  This 
was  a  subject  about  which  they  appear  to  havB  written  to  the 
apostle  ;  andconcerning  which  there  wcreprobably  some  con- 
tentions among  them.  The  words  vK'.p  tmv  rrvcvftariKiou  may 
as  well  be  translated  concerning  spiritual  persons,  as  spirit- 
ual gift.s ;  and  indeed  the  former  agrees  nnich  better  with 
the  context. 

I  would  not  have  you  ignorant.]  I  wish  you  fully  to  know 
whence  all  such  gifts  come,  and  for  what  end  Ihey  are  given, 
that  each  person  may  serve  the  church  in  the  capacity  in 
which  God  has  placed  him  ;  that  there  may  be  no  misunder- 
standings, and  no  schism  in  the  body. 

2.  Ye  tcere  Gentiles]  Previously  to  your  conversion  to  the 
Christian  faith;  ye  were  heathens,  carried  iiway,  not  guided 
by  reason  or  truth,  but  hurried  by  your  passions  into  a  sense- 
less worship,  the  chief  part  of  which  was  calculated  only  to 
excite  and  gratify  animal  propensities. 

Dumb  idols]  Though  often  supplicated,  could  never  re- 
turn an  answer  ;  so  that  not  only  the  image  could  not  speak, 
but  the  god  or  demon  pretended  to  he  represented  by  it,  could 
not  speak  :  a  full  proof  that  an  idol  was  nothing  in  the  world. 

3.  No  man  speaking  by  the  Spirit  of  God]  It  was  granted 
on  all  hands,  that  there  could  be  no  religion  without  (/u-/»e 
inspiration  ;  because  God  alone,  could  make  his  will  known 
to  men  :  hence  heathenism  pretended  In  this  inspiration. 
Judaism  had  it  in  the  law  and  the  propliets;  and  it  was  the 
very  essence  of  the  Christian  religion.  The  heathen  priests 
and  priestesses  pretended  to  receive,  by  inspiration  from 
their  god,  the  answers  which  they  gave  to  their  votaries. 
And,  as  far  as  the  people  believed  their  pretensions,  so  far 
they  were  led  by  their  teaching. 

Both  Judaism  and  heathenism  were  full  of  expectations  of 
^future  teacher  and  delirerer:  and  to  this  person,  especially 
among  the  .lews,  the  Spirit  in  all  the  propliets  gave  witness. 
This  was  the  Anointed  One,  the  Dfessiah,  who  w.is  manifest. 
ed  in  the  person  of  Jesus  of  Nazareth;  and  hiui  the  .lews 
rejected,  though  he  proved  his  divine  mission,  both  hy  his 
doctrines  and  his  miracles.  But  as  he  did  not  come  a-J  Ihey 
fancied  he  would,  as  a  mighty  secular  conqueror  ;  they  not 
only  rejected  him,  but  blasphemed  him;  and  pei-sons  among 
them  professing  to  be  spiritual  men,  and  under  the  influence 
of  the  Spirit  of  Ood,  did  so.  But  as  the  Holv  Spirit,  through 
all  the  law  and  the  prophets,  gave  testimony' to  the  Messiah  ; 
and  as  .lesus  proved  himself  to  be  the  Christ,  both  by  his 
viiracles  and  doctrines,  no  man,  under  the  inspiration  of  the 
Divine  Spirit,  ooukl  say  to  iiim  AnaUKina,  thou  an  a  deceiver, 


5  '  And  there  are  differences  of  ^  administrations,  but  the 
same  Lord. 

6  And  tliere  are  diversities  of  operations,  but  it  is  the  same 
God  I  which  worketh  all  in  all. 

7  *"  But  the  manifestation  of  the  Spirit  is  given  to  every  man 
to  profit  withal. 

8  For  to  one  is  given  by  the  Spirit,  "  the  word  of  wisdom  ; 
to  another,  °  the  word  of  knowledge  by  the  same  Spirit ; 

cKom  !?.!,« 
k  Or.  n,inis(erii 
II  — nCb  ii.t,7. 


Hcb.2.4  1  Pet  4  W —h  Kiih.4.4 —i  Kom.  12  6,7,8.  Eph.4.11.— 
U;ph.l.2:t.-m  Rom  12.6,7,8.  Ch.H.26.  EpK.4.7.  IP«.4.I0, 
Ch.  I  5.4I.I3.!.  acor  8.7. 


and  a  person  worthy  of  death,  &c.  as  the  Jews  did  :  therefore 
the  .lews  were  no  longer  under  the  inspiration  of  the  Spirit  of 
God.  This  appears  to  be  the  meaning  of  the  apostle  in  this 
plnce;  No  in'tn  speaking  by  the  Spirit,  &c. 

And  that  no  man  can  say  that  Jesus  is  the  Lord]  Nor  cnn 
we  demonstrate  this  person  Io  be  the  Messiah  and  the  Siiviour 
of  men,  but  by  the  Holy  Ghost,  enabling  us  to  speak  with  di- 
vers tongues,  to  trork  miracles  :  He  attesting  the  truth  of  our 
doctrines  to  them  that  hear,  by  enlightening  their  niindf, 
changing  their  hearts,  and  filling  them  with  the  peace  and 
love  of  God. 

4.  There  are  diversities  of  gift.?]  XaptOftaruv,  gracious  en- 
dowments;  leading  to  7niraculous  results;  such  as  the  gift  of 
prophecy,  speaking  different  tongues,  <Scc.  And  these allcame 
by  the  extraordinary  influences  of  the  Holy  Spirit. 

5.  Differences  of  adminislrnlions]  ^laKuvt'iW,  various  offi- 
ces in  the  church,  such  as  upoille,  prophet,  and  teacher,  under 
which  were  probably  included  liishop  or  presbyter,  pastor, 
dfurnn,  &c.  liie  qualifications  for  such  ofBci."*,  as  well  as  the 
appointments  themselves,  coming  immediately  from  the  one 
Lord,  .lesus  Christ. 

6  Diversities  nf  operations]  Ew/jj-ijuaroji'  miraculous  in- 
fluences exerted  on  others;  such  as  tliie  expulsion  of  demons, 
inflicting  extraordin:iry  punishments,  as  in  the  case  of  Anani- 
as and  Sapphir  i,  Elynuis  the  sorcerer,  &c.  the  healing  of  dif- 
ferent diseases,  raising  the  dead,  &c.  all  these  priKecded  from 
God  the  Father,  as  the  fountain  of  all  goodness  nnd  power, 
and  the  immediate  dispi-nser  of  every  ginxl  and  perfect  gift. 

Ill  the  thrre  preceding  verses  we  find  more  than  an  indirect 
reference  to  the  doctrine  of^the  Sacred  Trinity. 

Gifts,  are  attributed  to  the  Holv  ^"pirit,  ver.  4. 

Administrations,  to  the  Lord  .fesiis,  ver.  5. 

Operations.  I.i  God  the  Father,  ver.  6.  He  who  may  think 
this/unc(/u/,  must  account  for  the  very  evident  distinction* 
here,  in  some  more  sat  sfactory  way. 

7.  The  ma-'ifestation  of  the  Spirit]  <t'avcp(oai(  rov  Uvniia- 
TOi  :  this  is  variously  understood  by  the  fathers,  some  of  them 
rendering  '^ii-sp-.iTi?,  by  illumination,  others  demonstration, 
and  others  operation.  '  The  apostle's  meaning  seems  to  be 
this  :  whatever  gifts  God  has  bestowed,  or  in  what  variotis 
ways  soover  the  ^pirit  of  God  may  have  manifested  himself,  it 
is  all  for  the  common  benefit  of  the  church ;  God  has  given  no 
giftloanv  man  for  his  ntrn  private  advantage,  or  exclusive 
profit.  He  has  it  for  tlie  benefit  of  others,  as  well  as  for  his 
own  salv;ilion. 

a  Word  <if  ici^dmi]  In  all  these  plac«e,  I  coBsider  tbat  Hm 
139 


Vnwn  and  agreement  of 


I.  CORINTtilANS. 


the  memhers  of  the  bodi/. 


0  P  To  another,  faitli  by  the  same  .Spirit ;  to  another,  i  the 
gifts  of  hfdlin?  tjv  the  sarip  Spirit  ; 

10  '  To  an  )th«i-,  the  workiM.'  of  miracles  ;  to  another,  '  pro- 
pliscv;  'to  nother,  discerniri?  of  spirits;  to  aiioth-r,  >■  rf/rers 
kinds  of  tmi'ii^s:  t/j  H'oih--.  ih:  intM-pr.»titio'i  ■>f  tcn^n-'S  : 

11  Uiit  all  these  wnrljftJi  tliat  one  and  the  self-same  .Spirit, 
vdividine  10  every  Mian  severally  "  as  he  will.  ...  - „- 

12  For  *  as  the  b  uly  is  o.ie,  and  hath  many  me'nbers,  and  all  1    18  Bat  now  hath  «  God  set  £he  membera  every  one  of  them 


14  Fir  the  body  is  not  one  tneniher,  but  many, 
l,")  If  the  foot  shall  s-iy,  Becanse  I  am  not  the  hand,  lam  not 
)f  Ih"  body  ;  is  it  ther-fore  not  of  tlie  body  1 

16  And  if  t;ie  ear  shall  say.  Because  I  am  not  the  eye;  lam 
not  of  the  b  idy  ;  is  it  therefore  not  of  the  body  ? 

17  tf  the  wh)le  body  were  an  eye,  where  were  the  hearing  1 
If  the  wh.ile  were  he^irlM^,  where  icere  the  smeliinjc? 


the  members  of  tliat  one'  body,  being  many,  are  one  body 
»  so  also  is  Christ. 
13  For  '  by  one  Spirit  are  we  aU  baptizf>a   into  one  body, 
'whether  we  be  .Tews  or  bfJ'^ntiles,  wlietlier  vie  />«  bond  or 
free ;  and  °  have  been  all  made  to  drinli  into  one  Spirit. 

n  jMntt  17.19,00.  Ch  13.3.  2  Cor.-i  1 :)  -q  Mar!;  l.i.H  .lames  r>  It  — r  Vc-  ■?!,  •S. 
Mark  16  17  (lal.an  - -s  Rom  1  i.fi.  Ch  1S.;,&  II.  1,  St--,. -l  f;h  14  •.«!.  (.Iohn4.1.— 
u  Acts  8. 4.«6  10.46.   Ch,  13, 1.— v  Rom.  12.6.  Ch.7.7.  2Cof.W.Ki.  Eph  4.?. 


in  the  body,  "  as  it  hath  pleased  him. 

19  .\iid  if  they  were  all  one  member,  where  were  the  body/ 

20  But  now  are  they  many  members,  yet  but  one  body. 

21  And  the  eye  cannot  say  unto  the  liand,  I  have  no  need  of 
thee  :  nor  a;  tin  the  head  to  the  feet,  I  have  no  neetl  of  you. 

w.Iohn.-!,?.  lleb-3  4-xRom  l'>4,ii.  F.pli.4.4,  16,-y  Ver.37,  Gal.3  16.-z  Rom. 
6r>_aOnl3.38  Bnh.2. 13,  14,  16.  Co'. 3  11.— b  Gr.Groeks.-c  John  6  63.  fc  7.  37. 
33.'>9-dVer:H.— etiom.lJ.S.  Ch.3  5.   Ver.U. 


proper  translation  of  Aoyof,  is  dort.rine,  as  in  many  other 
places  of  the  New  Testament.  It  is  veiy  difllcull  to  say  what 
i.s  intended  here  by  the  different  kinds  of  gifts  me;itim''d  by 
the  apostle  ;  they  were  probably  all  ■^upernatiiral,  and  were 
necessary  at  that  time  only  for  the  benefit  of  the  church.  On 
the  8th,  9th,  and  10th  verses,  much  may  be  seen  in  Lightfoot, 
Wluthy,  Penrce,  and  others. 

By  doctrine  of  wisdom,  we  may  understand,  as  Dp.  Pearce 
and  Dr.  Whitby  observe,  the  mystery  of  our  relen/i/ion,  in 
which  tiie  wisdom  of  God  was  'nost  e'liineiiily  coii-.p-..-unas  : 
sec  chap.  ii.  7,  and  10.  and  which  is  called  the  -manifold  wis- 
dom of  God,  Eph.  iii.  10.  Christ,  the  great  teaclier  of  it,  is 
called  the  wisdom  of  God,  1  Cor.  i.  24.  and  in  hiin  are  said  to 
be  contained  all  the  treasurts  of  wisdom  and  knoiclcdge, 
Col  ii.  3.  Tile  apostles  to  whom  this  doctrine  wa.s  comniit- 
ted,  are  called  ao^n,  toise  me<i.  Matt,  xxiii.  34.  and  they  are 
said  to  teach  this  Gospel  according  to  the  wisdom  given  them, 
2  Peter  iii.  1.5. 

2.  By  the  doctrine  of  knowledge,  we  may  understand  either 
a  knowledge  of  tlie  types,  &c.  in  the  Old  Testament,  or  what 
arc  termed  mysteries  ;  the  calling  of  the  Gentiles,  the  re- 
Kalling  of  the  Jetos  :  the  mystery  of  iniquity, — of  the  beast, 
vtc.  and  especially  the  mystical  sense  or  meaning  of  the  Old 
Testament,  with  all  its  types,  rites,  ceremonies.  &c.  &c. 

3.  By  faith,  ver.  9.  we  are  to  understand  that  miraculous 
faith  by  whicli  they  could  remove  mountains,  cliap.  xiii.  2.  or 
a  iieculiar  impulse,  as  Dr.  Whitby  calls  it,  that  ca-ne  upon  the 
apostles  when  any  difficult  matter  was  to  be  p'^rformed,  which 
inwardly  as.'?iired  them  that  God's  power  would  .issisl  them  in 
lire  performance  of  it.  Otliers  think  that  jnstlfylnii  faith  re- 
ceived by  means  of  Gospel  leaching,  is  what  is  intended. 

4.  Gifts  of  healing,  simply  refers  to  the  power  wliich  at 
particular  times  the  apostles  received  from  the  Holy  Spirit,  to 
cure  diseases:  a  power  which  was  not  alwaj'S  resident  in 
them  ;  for  Paul  could  not  cure  Tiraotliy,  nor  remove  his  own 
thorn  in  the  flesh  ;  because  it  was  given  only  on  extraordina- 
ry ttceajsions,  though  perhaps  more  generally  than  many 
others. 

5.  The.  working  of  miracles,  tvEp-yt^uara  SwayiCwv,  ver.  10. 
This  seems  to  refer  to  the  same  class  as  the  operations, 
tvzpyriuarcov,  ver.  6  as  the  words  are  the  same,  and  to  signify 
those  powers  by  which  they  were  enabled  at  particular  times 
to  work  miraculously  on  others  ;  ejecting  demons,  inflicting 
punishments  or  jndi^inents,  as  in  the  cases  mentioned  under 
verse  6.     It  is  a  tiendyadis,  for  miglity  operations. 

6.  Prophecy. — This  seems  to  import  two  things,  1st.  The 
predicting  future  events,  such  as  then  particularly  concerned 
the  state  of  the  church  and  the  apostles  ;  as  the  dearth  fore- 
told by  Agahus,  Acta  xi.  28.  and  t!ie  binding  of  St.  Paul,  and 
delivering  him  to  the  Romans,  Acts  xxi.  10,  &c.  and  St.  P  lul's 
forelelling  his  own  shipwreck  on  Malta,  Acts  xxvii.  25,  etc. 

And,  2dly,  As  implying  the  idc\i\ty  of  teaching  or  e.r pounding 
the  Scriptures,  which  is  also  a  C/otninon  acceptation  of  the 
word. 

7.  Di.icerning  of  spirits. — A  gift  by  which  the  person  so 
privileged,  could  discern  a  false  miracle  from  a  true  one  ;  or 
a  pretender  to  inspiration  from  him  who  was  made  really 
partaker  of  tiie  Holy  Ghost.  It  probably  extended  also  to  the 
discernment  oi  false  professors  from  true  ones  ;  as  appears 
in  Peter,  in  tJie  ciiseof  .Vnaniasand  his  wife. 

8.  Divers  kinds  nf  tongHes.—Tivri  y\ii>aaMv,  different  Irin- 
guages,  which  they  had  never  learned  ;  and  whicli  God  gave 
them,  for  the  immediate  instruction  of  people  of  dilfeJent 
countries  who  attended  their  ministry. 

9.  Interpretation  of  tongnes. — It  wis  necessary  that  while 
one  was  speaking  the  deep  things  of  God,  in  a  company  where 
several  were  present  who  did  not  understand,  though  the 
majority  did,  there  should  beapoi-son  who  could  Immediately 
interpret  what  was  said  to  that  part  of  the  congregation  tliat 
did  not  understand  the  language.  This  power  to  inter[)ret  was 
also  an  immediate  gift  of  Goti's  Spirit :  and  is  classed  here 
among  the  miracles. 

11.  But  all  these  worketh  that  one  and  the  self-same  Spirit] 
AH  these  gifts  are  miraculonslv  bestowed :  thev  cannot  be  ac- 
quired by  human  art  or  industry;  the  di!f>;rent  languages 
excepted  :  but  they  were  given  in  such  a  way,  and  in  such 
oirciimstani;es,  as  sufficiently  proved  that  they  also  weie  mi- 
raculous gifts 

12.  For  aa  the  ftorfy  is  «ne]  Though  the  hutmn  body  have 
many  members,  and  though  it  be  composed  of  a  great  variety 
w  parts  yet  it  is  but  one  entire  system  ;  every  part  and  mem- 

13b 


ber  being  necessary  to  the  integrity  or  completeness  of  the 
vviiole. 
So  also  is  Christ]  That  is,  so  is  the  church  the  body  of 
I  Christ,  being  composed  of  the  different  officers  already  men- 
tioned, and  especially  tliose  enumerated,  ver.  2S.  aposlies, 
prophets,  teachers,  &c.     It  cannot  be  supposed  that  Christ  is 
computed  of  many   members,    &c.   and  therefore  the   term 
church  must  be  understood  ;  unless  we  suppose,  which  Is  not 
\  imiirob  d)le,  t'lat  the  term  'O  X/ji^iis,  Christ,  is  here  used  to 

expr-s.s  Wv  church,  or  whole  body  of  Christian  believers. 
!       13.  For  by  one  Spirit  nre  we  all  baptized,  &C.]  As  the  body 
of  mm,  though  composed  of  many  members,  is  informed  and 
I  inrtueiiced  by  one  sou! ;  so  the  church  of  Christ,  which  is  his 
;  body,  tliougll  composed  of  many  members,  is  informed  and  in- 
fluenced by  one  Spirit,  the  Holy  Giiost,  acttiating  and  working 
I  by  this  spiritual  bor^  ;  as  tlie  human  soul  does  in  tlie  body  of 
man. 

'J'o  drink  into  one  Spirit]  We  are  to  imderstand  being  made 

'  partakers  of  the  gifts  and  gi  aces  of  the  Holy  Ghost,  agreeably 

;  to  the  words  of  ou  r  Lord,  .lolm  vii.  37,  &c.     If  any  man  thirst, 

'  let  him  come  unto  me  and  drink :  this  lie  spake  of  the  Spirit 

whicli  they  that  believed  on  him  should  receive. 

0;i  this  verse  there  is  a  great  profusion  of  various  readings, 

which  may  be  found  in  Griesbach;  but  cannot  be  conveniently 

noticed  here. 

14.  For  the  body  is  not  one  memher]  The  mystical  body,  the 

1  church,  as  well  as  the  natural  body,  is  composed  of  many 

members. 
I  15.  If  the  foot  shall  say,  &c.]  A5  all  the  members  of  the 
body  are  necessarily  dep":ideni  on  each  other,  and  minister  to 
I  the  general  stipport'of  the  system  ;  so  is  it  in  the  church.  All 
i  the  p.'ivate  mt-mbers  are  intimately  connected  among  tliem- 
'  selves  ;  and  also  with  therr  pastoi-s  ;  without  which  union  no 
,  cliiircb  can  subsist. 

21.  And  the  eye  cannot  say  unto  the  hand,  I  have  no  need 
of  thee]  The  apostle  goes  on  with  his  principal  object  in  view, 
to  show  that  tfie  gifts  and  graces  with   which  their  different 
teachers  were  endowed,   were  all   necessary  for  their  salva- 
tion, and  should  be  collectively  used  ;  for  not  one  of  them  weis 
unnecessary,  nor  could  they  dispense  with  the  least  of  ihem ; 
the  body  of  Christ  needed  the  whole  for  its  nourishment  and 
support.     The  famous  apologue  of  Menenius  Agrippa,  rela- 
'  ted  by  LIvy,  will  serve  to  illustrate  the  apostle's  reasoning. 
1  The  Roniiin  people,  getting  into  a  state  of  insurrection  and  re- 
j  bellion  against  the  jiobility,  under  pretext  that  the  great  men 
not  only  had  all  the  honours,  but  all  the  emoluments  of  the 
nation  ;  while  they  were  obliged  to  bear  all  the  burdens,  and 
suffer  all  privations.     Matters  were  at  last  brought  to  such  an 
issue,  that  the  senators  and  great  men  were  obliged  to  fly 
.  from  the  city,  and  the  public  peace  was  on  the  point  of  being 
:  utterly  ruined  :  it  was  then  thought  expedient  to  send  Mene- 
j  nius  Agrippa  to  them,  who  was  high  in  their  esteem,  having 
I  vanquished   the  Sabines  and   Samnites,   and  had  the  first 
j  triumph  at  Rome.     Tliis  great  general,  who  was  as  eloquent 
I  as  he  was  valiant,  went  to  the  Mans  Sacer,  to  which  the  in- 
I  surgents  had  retired,  and  thus  addressed  them  :  Tempore,  quo 
!  in  homine  non,  ut  mine,   omnia  in  utiiim  consenJebant, 
I  sed  singulis  membris  suum  cuique  consilium,  suus  sermo 
'fueral,  indignata.s  reliquas  paries,  su&  curd,  sua  labore  ae 
j  ministerio  ventri  omnia  queri  ;  ventrem,  in  medio  quietum, 
I  nihil  alivd,   quam  datis   vohiptatihus  jfrtii.      Conspirasse 
]  inde,  ne  manus  ad  os  cibumferrent,  nee  os  acciperet  datum, 
nee  denies  ccnijicerent.     Hac  ira :  dnin  ventrem  fame  do- 
mart  velient,  ipsa  una  membra  totu.mque  corpus  ad  e.vtre- 
mam  tabem  venissc.     Inde  apparuisse,  ventris  quoque  hand 
I  segne  ministei-inm  esse  :  nee  mngis  all,  quam  alere  eum  red 
I  dentem  in  ornnes  corporis  paries  hunc,  quo  vivimus  vige- 
1  mnsque,  divisum  pnriter  in  venas  maturum,  confecto  cibo, 
'  sanguinem.     T.  Livii,  Histor.  lib.  ii.  cap.  32.     "  In  tliat  time 
1  in  which  the  different  parts  of  the  human  body  were  not  in  a 
j  state  of  unity  as  they  no.v  are,  but  enchmonber  luid  its  sepa- 
I  rate  otlico  and  distinct  language  ;  they  all  becaaie  discon- 
tent-d,  because  whatever  was  procured  by  tlieircare,  labour, 
:  and  industry,  was  spent  on  the  belly  :  wliile  tliis,  lying  at  ease 
'  in  the  mMs't  of  the  boily,  did  nothing  but  ei:joy  whatever  was 
I  provided  for  it.     They  therefore  conspiied  among  themselves, 
j  and  agreed   that  the'  hands  sliouM  not  convey   food  to  the- 
mouth  :  thit  the  mouth  should  not  receive  what  was  offered 
'  to  if;  and  thit  the  ir^eth  should  not  masticate  whatever  was 
I  broughl  tf)  the  mouth.     A'-tlos  on  this  p -inciple  of  revenge 
I  and  hoping  to  reduce  the  belly  by  famine,  all  the  members. 


Varioiis  gifts  for  the  cdijicatwn 


CHAPTER  Xli. 


and  salvation  of  the  chitreTl. 


22  Nay,  much  more  those  members  of  the  body  which  seem 
to  be  inore  feeble,  are  necessary. 

23  Ami  lliose  members  of  the  body,  which  we  tliink  to  be  less 
honourable,  npoii  tliese  we  f  bestow  more  abuiulaiit  lionour  ; 
and  our  uncomely  parts  have  more  abundaat  comeliness. 

24  For  o\ir  comely /)ar<s  have  no  need:  but  God  hath  tem- 
pered tlic  body  togelber,  having  given  more  abundant  honour 
to  that  pari  which  lacked  : 

25  That  there  should  be  no  ^  schism  in  the  body  ;  but  that 
the  members  should  liave  tliesame  care  one  for  another. 

a^And  whether  one  memhersufrer,all  the  members  suffer  with 
it;  or  one  member  be  honoured,  alltlie  members  rejoice  with  it. 

f  Or  pul  on  -eOr,  divUion,-h  Ropn  l'i5.  Eph.l.35.&l  12  &r).2i,  30.  Col.l. 
31  —i  Eph  5.3T-k  Eph  -l.ll.— 1  Eph.;,ai.&3  5.  

and  the  whole  body  itself,  were  at  length,  brought  into  tlie 
last  stage  of  a  consumption.  It  tlien  plainly  appeared  lliat  the 
belli/  itself  did  no  small  service  ;  that  it  contributed  not  less  to 
their  nourishment  tlian  they  did  to  its  support  ;  distributinj; 
to  every  part  that  from  which  they  derived  life  and  vigour ; 
for,  by  properly  concocting  the  food,  the  pure  blood  derived 
from  it,  was  conveyed  by  the  arteries  to  every  member." 

This  sensible  comparison  produced  the  desired  effect:  the 
people  were  persuaded  that  the  senators  were  as  necessary  to 
their  exi.'ftence  as  they  were  to  that  of  tbe  senators' ;  and  that 
it  required  the  strictest  union  and  mutual  support  of  high  and 
tnic,  to  preserve  the  body  politic.  This  transaction  look  place 
about  K)0  years  before  the  Christian  era,  and  was  handed 
down  by  unbroken  tradition,  to  the  time  of  Titus  Livins, 
from  whom  I  have  taken  it;  who  died  the  year  of  our  Lord 
17,  about  forty  years  before  St.  Paul  wrote  tliis  epistle  :  as  liis 
works  were  well  known,  and  universally  read  among  tlie  Ro- 
mans in  the  tijne  of  the  apostle,  it  is  very  probable  tliat  St. 
Paul  had  this  famous  apologue  in  view,  when  he  wrote  from 
the  14th  verse  to  tlie  end  of  the  chapter. 

22.  Those  7nemhers — which  seem  to  be  ynnre  feeble]    These, 
and  the  less  honourable  and  the  uncomely,  mentioned  in  the 
iie.xt  verses,  seem  to  mean  the  principal  viscera,  such  as  the 
he'irt,  liitt«-i,  stomach,  and  intestinal  canal.     These,  wlien  \ 
compared  with  the  arms  and  limbs,  are  comparatively  irea/c, 
and  some  of  them,  considered  in  themselves,  uncomely  and 
le.^s  hcmourable — yet  these  are  more  essential  to  life,  than  any  I 
of  the  others.     A  man  may  lose  an  eye  by  accident,  and  an  | 
arm,  or  a  leg  may  be  amputated  ;  and  yet  the  body  li  ve  and  be 
vigorous  :  but  let  the  stomach,  heart,  lungs,  or  any  of  the  vis-  | 
r.era  be  removed,  and  life  becomes  necessarily  e.\tinct.  Hence  j 
these  parts  arc  not  only  covered,  but  the  parts  in  whicli  they 
are  lodged  are  surrounded,  ornamented,  and  fortified  for  their  I 
preservation  and  defence,  on  the  proper  performance  of  wliose  j 
functions  life  so  immediately  depends. 

21.  for  our  comely  parts  hare  no  7ieed.]  It  would  be  easy 
to  go  itito  great  detail  in  giving  an  anatomical  description  of 
the  dilTorent  members  and  parts  to  which  the  apostle  refei-s  ;  | 
but  it  would  not,  probably,  answer  the  end  of  general  edifica-  i 
ti(m — and  to  explain  every  allusion  made  by  the  apostle,  | 
would  require  a  minuteness  of  description,  which  would  not  j 
be  tolerated,  except  in  a  treatise  on  tlie  anatomy  of  the  human  [ 
liodv-  My  readers  will  therefore  excuse  my  entering  into  this 
detail. 

2.5.  77(0/  there  should  be  no  schism  in  the  body]  That  there 
should  be  no  unnecessary  and  independent  part  in  the  whole 
human  machine;  and  that  every  part  should  contribute  some- 
thing to  the  general  proportion,  symmetry,  and  beauty  of  the 
body.  So  completely  has  God  tempered  the  whole  together, 
that  not  the  smallest  visible  part  can  be  removed  from  the 
body  without  not  only  injuring  its  proportions,  but  producing 
defonnity.  Hence  the  members  have  the  same  care  one  for 
anoth>'r. — The  eyes  and  ears  watch  for  t)ie  goneral  safety  of 
the  wliole,  and  they  are  placed  in  the  head  like  sentinels  in  a 
tower,  that  they  may  perceive  the  fii-st  approach  of  a  foe,  and 
give  warning.  Tlie  hands,  Immediately  on  an  attack,  exert 
themselves  to  defend  the  head  and  the  body  ;  and  the  limbs 
are  swift  to  carry  off  the  body  from  dangers,  against  which 
Tesistance  would  be  vain. — Even  the  heart  takes  alarm  from 
both  the  eyet  and  the  ears :  and  when  an  attack  is  made  on 
the  body,  every  external  muscle  becomes  inflated,  and  con-  ; 
tiiicts  itself,  that  by  thus  collecting  and  concentrating  its 
force,  it  may  the  more  efTectually  resist  the  asssailant,  and 
contribute  to  the  defence  of  the  system. 

26.  And  whether  one  member  suffer]  As  there  is  a  mutual 
exertion  for  the  general  defence  ;  so  there  is  a  mutual  sympa- 
thy. If  the  eye,  the  hand.  Dip.  foot,  &c.  be  injured,  the  whole 
man  grieves  ;  and  if  by  clothing,  or  any  thing  else,  any  par-- 
ticuiar  member  or  part  is  adorned,  strengthened,  or  better 
secured  ;  It  gives  a  general  pleasure  to  the  whole  man. 

27.  Now,  ye  are  the  body  of  Christ]  The  apostle  having 
linishcd  bis  apologue,  comes  to  his  application. 

As  the  membci's  in  the  human  body  ;  so  the  dilTerent  mem- 
bei-s  of  the  mystical  body  of  Christ.  All  are  intended  by  him 
to  have  the  same  relation  to  each  other,  to  be  mutually  suh- 
'  servient  to  each  other,  to  mourn  for,  and  i-ejolce  with  each 
other.  He  has  also  made  each  necessary  to  the  beauty,  pro- 
portion, strength,  and  perfection  of  the'whole.  Not  one  is 
useless  ;  not  one  unnecessary.  Paul,  Apollos,  Kephas,  Ac. 
with  all  their  variety  of  gifts  and  graces,  are  for  the  perfecting 
of  the  saints  for  the  work  of  the  ministry,  for  the  edifying  of 
the  hndy  of  Chri.n,  Eph.  iv.  12.  Hence  no  teacher  sfiould  be 
exalted  above,  or  opposed  to  another.  As  the  eve  cannot  say 
Vou    VI.  S 


27  Now,  •>  ye  are  the  body  of  Christ,  and  '  rnembers  in  par- 
ticular. 

28  And  k  God  hath  set  some  in  the  church,  flrst,  '  apostles,- 
secondarily,  ™  prophets,  tiiirdly,  teachers,  after  that  "  mira- 
cles, then  "  gifts  of  healings,  p  helps,  i  governments,  '  diver- 
sities of  tongues. 

29  Are  all  apostles  1  are  all  prophets'!  are  all  teachers  ^  art 
aU  '  workers  of  miracles  7 

30  Have  all  the  gifts  of  healing?  do  all  speak  with  tongues  1 
do  all  interpret  1 

31  But '  covet  earnestly  the  best  gifts :  and  yet  show  I  unto 
you  a  more  excellent  way. 

mAct9l3.l  Rom  l3B-n  Vor  10— 0  Ver.9.— pNum  11.17.— q  Rom  12.8.  1  Tim. 
5.17.  Heb.|.).l/,-.;4.— rOr,  kinds.   Ver.ll).-s  Or,  powtr...— 1  Ch.  U.  I,  39. 

to  the  hand,  I  have  no  need  of  thee^so  Iziminous  Apollos 
cannot  say  to  laborious  Paul,  I  can  build  up  and  preserve  the 
church  without  thee,  'the  foot  planted  on  the  ground  to  sup- 
port tlie  whole  fabric,  and  the  ha7ids  thai  swing  at  liberty,  and 
the  eye  that  is  continually  taking  in  near  and  distant  prospects, 
are  fill  equally  serviceable  to  the  whole  ;  and  mutually-Jielptul 
to  and  dependant  on  each  other.  So  also,  are  the  diflerent 
ministers  and  members  of  the  church  of  Christ. 

From  a  general  acquaintance  with  various  ministers  c 
Christ,  and  a  knowledge  of  their  different  talents  and  endow- 
ments, manifested  either  by  their  preaching  or  icritings, 
and  with  the  aid  of  a  little  fancy,  we  could  here  make  out  a 
sort  of  correspondency  between  their  services  and  the  uses  of 
the  different  mem'iers  of  the  human  body.  We  could  call  one 
eye,  because  of  his  acute  observation  of  men  and  things,  and 
penetration  into  cases  of  conscience,  and  divine  mysteries. 
.-Another  hand,  from  his  laborious  exertions  in  the  churcli. 
Another /oo^,  from  his  industrious  rrare/s  to  spread  abroad 
the  knowledge  of  Christ  crucified  ;  and  so  of  others.  But  this 
does  not  appear  to  be  any  part  of  the  apostle's  plan. 

29.  God  hath  set  some  in  the  church]  As  God  has  made 
evident  distinctions  among  the  members  of  the  human  body, 
so  that  some  occupy  a  more  eminent  place  than  others:  so 
has  he  in  the  church.  And  to  prove  this  the  apostle  enume- 
rates the  principal  ofiices,  ancl  in  the  order  in  which  they 
should  stand. 

F'irst,  apostles]  Airos-oXovf,  from  airo,  from,  and  rtXXo),  / 
send:  to  send  from  one  person  to  another,  and  from  one 
place  to  another.  Persons  immediately  designated  by  Christ, 
and  sent  by  him  to  preach  the  Gospel  to  all  nianklnd. 

Secondarily,  prophets]  Ilpo(pr)Tai,  from  Trpo,  before,  and 
(pnft,  I  speak,  a  person  who,  under  divine  inspiration,  predicts 
future  events  :  but  the  word  is  often  applied  to  those  who 
preached  the  Gospel.     See  on  ver.  10. 

Thirdly,  teachers]  AiSa<TKa\ovi,  from  StiaoKO),  I  teach.  Pe»- 
sons  wliose  chief  business  it  was  to  instruct  the  people  in  th 
elements  of  the  Christian  religion,  and  their  duty  to  eac) 
other.     See  on  Rom.  vili.  8. 

Miracle-f]  i^vvajitii.  Persons  endued  with  miraculous  gifts, 
such  as  those  mentioned  Mark  xvi.  17,  18.  casting  out  devils, 
speaking  with  new  tongues,  &c.  see  on  ver.  10.  and  at  the  end 
of  the  chapter. 

Gifts  of  healing]  XapiirfiaTatauarcjv.  Such  as  laying  hands 
upon  the  sick  and  healing  them,  Mark  xvi.  18.  which,  as  beini; 
one  of  the  most  beneficent  miraculous  powers,  was  most  fre 
quently  conceded.     See  on  ver.  8. 

Helps]  AvTtXrixpctf.  Dr.  l.ightfoot  conjectures  that  thesa 
were  the  apostles'  helpers  ;  persons,  who  accompanied  them, 
baptized  those  who  were  converted  by  them  ;  and  were  sent 
by  them  to  such  places  as  they  could  not  attend  to,  bein^ 
otherwise  employed. 

The  Lerites  are  termed  by  the  Talmudists  helps  of  the 
priests.     The  word  occurs  I.uke  i.  54.     Kom.  viil.  2b. 

Governments]  Kv0cpi/n<icii.  Ttr.  Lightfoot  contends  that 
this  word  does  not  refer  to  the  power  of  ruling,  but  to  the 
case  of  a  person  endued  wUh  a  deep  and  comprehensive  mind, 
who  is  profoundly  wise  and  prudent ;  and  he  thinks  that  it 
implies  the  same  as  discernment  of  spirits  ;  ver.  10.  where 
see  the  note.  He  has  given  several  proofs  of  this  use  of  the 
word  in  the  Septuagint. 

Diversities  of  tongues]  r^vrj  yXwaniov,  kinds  of  tongues  ; 
that  is,  different  kinds— The  power  to  speak,  on  all  necessary 
occasions,  languages  which  they  had  not  learned.  See  on 
ver.  10. 

29.  Are  all  apostles,  Ac]  That  is,  all  are  not  apostles  :  all 
are  not  prophets,  &c.  God  has  distributed  his  various  gifts 
among  various  persons,  e-ich  of  whom  is  necessary  for  the 
complete  edification  of  tlje  body  of  Christ.  On  these  subjects 
see  the  notes  on  verses  7,  8,  9,  10. 

31.  But  covet  earnesthi]  To  core/,  signifies,  to  rfes/re  «ar- 
!  vestly.  This  disposition"  towards  heavenly  things  is  highly 
I  /aH(i«/;/e— towards  earthly  things,  is  deeply  criminal.  A  man 
:  may  possess  the  best  of  all  these  gills,  and  yet  be  deficient  in 
j  wl.al  is  essentially  necessary  to  his  salvation;  for  he  may  be 
I  without  that  love  or  charity  which  the  apostle  here  calls  the 
I  more  e.Tceltent  way,  and  which  he  proceeds  In  the  next  chap 

ter  to  describe. 
i  Some  think  that  this  verse  should  be  read  affirmatively. 
Ye  earnestly  contend  about  the  best  gifts,  but  I  show  unto 
you  a  more  excellent  way;  i.  e.  get  your  hearts  filled  with 
love  Id  GuH  and  man  ;— l.ove  wliich  is  the  principle  of  obe- 
dience ;  which  works  no  ill  to  its  neighbour,  and  which  is  the 
fuifiUing  of  the  law.    This  is  a  likely  readingr,  for  there  was 

i;f7 


TVie  importance  of 


I.  CORINTHIANS. 


certainly  more  contentions  in  the  cliurch  of  Corinth  atout 
the  gifts,  than  about  the  graces  of  the  Spirit. 

1.  Aftor  all  that  has  been  said  on  the  different  offices  men- 
tioned by  the  apostle  ii.  the  preceding  chapter,  there  ai-e  some 
of  them  which,  perhaps,  are  not  understood.  I  confess  I 
scarcely  know  what  to  make  of  those  vvliicli  we  translate /je//)s 
and  governments.  Bishop  Pearce,  who  could  neither  see 
church  government,  nor  state  governtnent  in  these  words,  ex- 
presses himself  thus  :  "  These  two  words,  after  all  that  the 
commentators  say  about  them,  I  do  not  nnderetand  ;  and 
in  no  other  part  of  the  New  Testament,  is  either  of  them,  in 
any  sense,  mentioned  as  the  gift  of  the  Spirit ;  especially  it  is 
observable  that  in  ver.  29,  30,  where  the  gifts  of  the  Spirit  are 
again  enumerated,  no  notice  is  taken  of  any  thing  like  them, 
while  all  the  other  several  parts  are  exactly  enumerated. 
Perhaps  these  words  were  put  in  tlie  margin  to  explain  Suva- 
fieis,  miracles,  or  powers,  fciome  taking  the  meaning  to  be 
kelps,  assistances,  as  in  2  Cor.  xii.  9.  Others  to  be  Kvfienirr]- 
acts,  governments,  as  in  Rom.  viii.  38.  and  from  being  mar- 
ginal explanations,  they  might  have  been  at  last  incorporated 
with  the  text."  It  must,  however,  be  acknowledged,  that  the 
omission  of  these  words  is  not  countenanced  by  any  MS.  or 
Version.  One  tiling  we  may  fully  know,  that  there  are  some 
men  who  are  peculiarly  qualified  for  governing  by  either 
providence  or  grace  ;  and  that  there  are  others  who  can  nei- 
ther govern  nor  direct,  hut  are  good  helpers. 

2.  In  three  several  places  in  this  chapter  the  apostle  sinns 
up  the  gifts  of  tlie  Spirit.  Dr.  Liglitfoot  thinks  they  answer 
to  eacli  other  in  the  following  order,  which  the  reader  will 
take  on  his  authority. 

' VeraeM. 

God  hath  set  some 
First,  ApOB  lee; 
Secjiidly  Prophett ; 
Thirdly,  Teackere ; 
After  that,  Miracles  ; 


Verses  29  and  30. 
Arc  all 
Apos.lea ; 
Prophets ; 
Teachers ; 


Verses  8,  9,  10. 
Is  given 

The  word  of  Wisdom  ; 
The  word  of  Knowledge. 
Verse  9.     Faith ; 
Gifts  of  Healings. 

V.  10.  Working  of  Miracles;  Gi/'s  oi  Healings, 
Prophecy ;  Helps  ; 

Discerning  of  Spirits  ;  Governments ; 

Divers  kinds  of  Tongues  ;      Divers  kinds  of  tongues. 
Interpretation  ofTonguee.  Interpi-cl. 

If  the  reader  thinks  that  this  is  the  best  way  of  explaining 
these  different  gifts  and  offices,  he  will  adopt  it ;  and  he  will, 
in  that  case,  consider,  1.  That  the  word  or  doctrine  of  wisdom 
comes  from  the  apostles.  2.  The  doctrine  of  knoicledge,  from 
the  prophets.  3.  Faith,  by  means  of  the  teachers.  4.  That 
working  of  miracles  includes  the  gifts  of  healing.    5.  That 


V.3U.Gifts  of  healings. 


Speak  with  Tongue. 


love  to  God  and  matt, 

to  prophesy,  signifying  preaching,  which  it  frequently  does, 
helps  is  a  parallel.  6.  That,  discernmejit  of  spirits,  is  the 
same  with  governments,  which  Dr.  I.lghtfoot  supposes  to  im- 
ply a  deeply  comprehensive,  wise,  and  prudent  mind.  7.  As  to 
the  gift  of  tongues,  there  is  no  variation  in  either  of  tlie  three 
places. 

3.  It  is  strange  that  in  this  enumeration,  only  three  distinct 
officers  in  the  church  should  be  mentioned  :  viz.  apostles,  pro- 
phets, and  teachers.  We  do  not  know  that  miracles,  gifts  of 
henhng,  helps,  governments,  and  diversitij  of  tongues,  were 
exclusive  offices ;  for  it  is  probable  that  apostles,  prophets, 
and  teachers,  wrought  miracles  nccasioiially.  and  spoke  with 
divers  tongues.  However,  in  all  this  emmi'eration,  where  tho 
npostle  gives  us  ««  the  officers, .am\  gifts  necessary  for  the 
cohstita.tion  of  !i  church,  we  find  not  one  wordof  bishops,  pres- 
byters,iyT  deacons;  much  Ikss  of  the  various  officers  and 
offices  which  the  Christian  church  at  present  exhibits.  Per- 
haps the  6!s/(t>ps  are  included  under  the  apostles;  the  pres- 
lii/ters,  under  the  prophets  ;  and  the  deacons  urtder  the  teach- 
ers.— As  to  the  other  ecclesiastical  officers  with  which  the 
Romi.^h  church  teems,  they  may  seek  them  who  are  deter- 
mined to  find  them,  any  where  out  of  the  New  Testament. 

4.  Mr.  Qwesxe/ observes  on  these  passa;:es,  that  there  are 
three  sorts  of  gifts  necessary  to  the  forming  Christ's  mystica} 
body.  1.  Gifts  of  power,  for  the  working  of  miracles,  in  re- 
ference to  the  Father.  2.  Gifts  of  labour  and  ministry,  for 
the  exercise  of  government  and  other  offices  with  respect  to 
the  So7i.  3.  fi\ft^  oi  knowledge  for  Veic  i^'slruction  of  the  peo- 
ple, with  relation  to  the  Tloly  Ghost. 

The  Father  is  the  principle  and  end  of  all  created  power, 
let  us  then  ultimately  refer  nW  things  to  Him.' 

The  Son  is  the  Institutor  and  Iiej.d  of  all  the  hierarchic*! 
ministries ;  let  us  depe7id  upon  Him. 

The  Holy  Ghost  is  Ihefoimtain  anifvhiessof  aW  spiritual 
graces  ;  let  us  desire  and  ^tse  them,  only  in  and  by  Him. 

There  is  nothing  good,  nothing  profllable  to  salvation,  imless 
it  be  done  in  the  power  of  God,  communicated,  by  Christ  .Je- 
sus, and  in  that  liolin ess  of  heart  which  is  produced  by  his 
!?piniT.  Pastors  are  only  the  instruments  of  God,  the  dejxt- 
sitaries  of  the  authority  of  Christ,  and  the  channels  by  whom 
the  love  and  graces  of  the  Spirit  are  conveyed.  Let  these  art 
as  receiving  all  from  God  by  Christ,  through  the  Holy  Ghosi; 
and  let  the  church  receive  them  as  the  ambassadors  of  the  Al- 
inighly. 


CHAPTER  XIII. 

Charity,  or  love  to  God  and  man,  the  sum  and  substance  of  all  true  religion ;  so  that  uitkout  it,  the  most  splendid  elo- 
quence, the  gift  of  prophecy,  the  most  profound  knoirledge,  faith,  l>y  w/cich  the  most  stupendous  miracles  might  br. 
^Drought,  benevolence  the  most  utibounded,  and  zeal  for  the  truth,  even  to  martyrdom,  would  all  be  unavailing  to  salvu- 
tiof),  1 — 3.  7'Ae  description  and  praise  of  this  grace,  4 — 7.  Its  durableness  ;  though  tongues,  prophecies,  and  knute- 
ledge  shall  cease,  yet  this  shall  never  fail,  8—10.  Description  of  the  present  imperject  state  of  man,  11,  12.  Of'  all  the 
graces  of  God  in  man,  charity,  or  love,  is  the  greatest,  13.    [A.  M.  40C0.  A.  D.  56.    A.  U.  C.  809.  An.  Imp.  NeronisCa;s.  3.) 

THOUGH  I  speak  with  the  tongues  of  men  and  of  angels,    all  mysteries,  and  all  knowledge  ;  and  though  1  have  alt  faitFi, 
and  have  not  '  charity,  I  become  as  sounding  brass,  or  a  i'  so  that  I  could  remove  monntains,  and  have  nol  charity,  I 
tinkling  cymbal.  am  nothing. 

2  And  though  I  liave  the  gift  of  >>  prophecy,  and  understand  I    3  And  ^  though  1  bestow  all  my  goods  to  feed  the  poor,  arjft 


Mai-k  12.31.    Luke 


.U.:,*";.  See  Mitt. 7.25.-cMMl.l7.ai.  Miirkll,23.    Luki 


NOTES.— Verse  I.  TViough  I  speak,  &c.]  At  the  conclusion 
of  the  preceding  chapter,  the  apostle  promised  to  show  the 
Corinthians  a  more  excellent  way  than  that  in  which  they 
■were  now  proceeding.  They  were  so  distracted  with  conten- 
tions, divided  by  parties,  and  envious  of  each  other's  gifts, 
that  unity  was  nearly  destroyed.  This  was  a  full  proof  that 
love  to  God  and  man  was  wanting;  and  that  without  this, 
their  numerous  gifts  and  other  graces  were  nothing  in  the 
eyes  of  God;  for  it  was  evident  that  they  did  not  love  one 
another,  which  is  a  proof  that  they  did  not  love  God;  and  con- 
sequently, that  they  had  not  true  religion.  Having,  by  his  ad- 
vices and  directions,  corrected  many  abuses,  and  having 
shown  them  how,  in  outward  things,  they  should  walk  so  as 
to  please  God,  he  now  shows  thcrn  the  spirit,  temper,  and 
disposition  in  which  this  should  be  done,  and  without  which 
all  the  rest  must  be  ineffectual. 

Before  I  proceed  to  the  consideration  of  the  different  parts 
of  this  chapter,  it  may  be  necessary  to  examine  whether  the 
word  ayaTTJ),  he  best  translated  by  charity  or  love.  Wiclif, 
translating  from  the  'Vulgate,  has  the  word  charity,  and  him 
our  authorized  version  follows.  But  Coverdale,  Matthews, 
Cranmer,  and  the  Geneva  Bible,  have  lore  ;  which  is  adopted 
by  recent  translators  and  commentators  in  general ;  among 
whom  the  chief  are  Dodd,  Pearce,  Purver,  Wakefield,  and 
Wesley  ;  all  these  strenuously  contend  that  the  word  charity, 
which  is  now  confined  to  almsgiving,  is  iilterly  improper  ; 
ayd  that  the  word  love,  alone  expresses  the  apostle's  sense. 
As  the  word  charily  seems  now  to  express  little  else  than 
almsgiving,  which,  performed  even  to  the  uttermost  of  a  man's 
power,  is  nothing,  if  he  lack  what  the  apostle  terms  ayattri, 
and  which  we  here  translate  charity  ;  it  is  best  to  omit  the 
use  of  a  word  in  this  place,  which,  taken  in  its  ordinary  sig- 
mfication,  makes  the  apostle  contradict  himself;  see  ver.  3. 
J  hough  I  give  all  my  goods  to  feed  the  poor,  and  hare  not 
cimrity,  ,t  profiieth  me  nothing.— Thut  is,  "  though  I  have  the 
utmost  Clarify,  and  act  in  every  rcsjlect  according  io  its  die- 


138 


tales;  yet  if  I  have  not  charity,  my  utmost  charity  is  unpro- 
fitable."   Therefore,  to  shun  this  contradiction,  and  the  pro- 
bable misapplication  of  the  term.  Love  had  better  be  substi- 
[  tutcd  for  Charity. 

I      The  word  «>  on-/?,  love,  1  have  already  considered  at  large  in 
the  note  on  Matt,  x.xii.  .37.  and  tothatplacelbegleiivelo  refer  tin; 
reader  for  its  derivation  and  import.     Our  English  word  love 
we  have  from  the  Teutonic  IcbCll,  to  live,  because  love  is  the 
means,  dispenser,  and  preserver  of  life  ;  and  without  it,  life 
,  would  have  nothing  desirable,  nor  indeed  any  thing  even  sup- 
portable :  or  it  may  be  taken  immediately  from  the  Anglo- 
iSaxon  lopa  and  lupa,  love,  from  lupan  and  lupian,  to  desire, 
to  love,  to  favour.   It  would  be  ridiculous  to  look  to  the  Greek 
verb  <l>t'Xctv  for  its  derivation. 
Having  said  so  much  about  the  word  love,  we  should  say 
I  something  of  the  word  charity,  which  is  supposed  to  be  im- 
'  prtiper  in  this  place.     Charity  comes  to  us  immediately  from 
the  French  charile,  who  borrowed  it  from  the  Latin  charilas, 
I  which  is  probably  borrowed  from  the  Greek  x'^P'ii  signifying 
!  grace  or  favour,  or  ■yapa,  joy,  as  a  benefit  bestowed  is  a  fa- 
j  vour  th'ii  inspires  him  who  receives  it  with  joy  ;  and  so  far 
;  contributes  to  his  happi7iess.    The  proper  meaning  of  the 
!  wortl  CHAnns,  is  dear,  costly  ;  and  chapitas,  is  dearth,  scot- 
i  city,  a  high  price,  or  dearness.     Heuce,  as  in  times  of  dearth 
!  or  scarcify,  many,  especially  the  poor,  nmst  be  in  want,  and 
'  the  benevolent  will  be  excited  to  i-elleve  them  ;  the  term  which 
I  expressed  the  cause  of  this  want,  was  applied  to  the  disposi- 
I  lion  which  was  excited  in  behalf  of  the  snlferer.     Now,  as  he 
]  who  relieves  a  person  in  distress,  and  preserves  his  life,  by 
!  commnnicatlng  a  portion  of  his  property  to  him,  will  fee   a 
'  sort  of  interest 'm  the  person  thus  preserved  :  hence  he  is  said 
to  be  dear  to  him:  i.  e.  he   has  cost  him  something;  and  he 
!  values  him  in  proportion  to  the  trouble  or  expense  he  has  cost 
him.     Thus  charity  propeily  exjiresses  that  affectionate  at- 
;  taclimciit  we  may  feel  to  a  pei-son  whose  wants  we  have  been 
I  enabled  to  relieve;  but  originally  it  signified  that  tcavt  of  the 


T'he  importance  of 


CHAPTER  XIIL 


lotc  to  God  and  mdtl. 


tlioush  I  ?ive  my  body  to  be  burned,  and  have  not  charity,  it 
prull'tcth  ine  nothing. 

tProv.lO.ia.  I  P«.4.a 


necessaries  of  life,  which  prodnred  dearth  or  ilearnesa  of 
those  necessaries  ;  and  brouglit  the  poor  man  into  that  stale 
in  whicli  he  stood  so  much  in  need  of  the  active  benevolence 
of  his  richer  neighbour.  If  the  word  be  applied  to  (iod's  be- 
nevolence towards  man,  it  conies  in  with  all  propriity  and 
force :  we  are  dear  to  God,  for  we  have  nut  been  purchased 
with  silxer  or  gold,  but  with  the  precious  Tinut)  aifiari  (costly) 
blood  of  Clirist,  who  so  loved  us  as  to  give  his  life  a  ransom 
for  ours. 

As  Christians  in  general  acknowledee  that  this  chapter  is 
the  most  important  in  the  whole  New  Testament,  I  shall  give 
here  llie  first  Iraiislalion  of  it  into  the  English  laiiguase, 
wliich  is  known  to  exist ,  extracted  from  an  ancient  and  noble 
MS.  in  my  own  possession,  which  seems  to  exinhit  both  a  text 
and  tauguage  prior  to  the  time  of  Wiclif  The  reader  will 
pIi;nRe  to  observe  that  there  are  no  divisions  of  verses  in 
the  MS. 
Thf.  XIII.  chapter  of  I.  Corinthians,  from  an  ancient  MS. 

CRpf  I-  speftc  toftf)  tungis  of  men  anxr  aunocb  .50= 
tlKliE  Ijabc  not  ri)arftcf :  fiam  maaU  as  bvassc  soiin= 
jiiiflir,  Of  a  SDinbak  tBiittinfl.  StnUflif  9J  srljal  [labc 
propljcrfc  anti  liabc  feiiotDcii  allc  mi).^tertc.5  antr  alle 
feuiinijnac  Of  .sn'cncc.  anU  sif  i  scljal  habc  al  fcitl;  .so 
tliat  E  obcv  Ijcrc  IjiUf.s  fro  00  ^ilacc  to  an  otijtv.  for= 
.sntjic  flff  E  scftal  not  1)al)c  r1)avitc:  £  am  nouQt.  ^nti 
Qlf  £  .sc1)al  iJcprrtc  al  mn  QooUin  into  mrtis  of  pore 
men-  STntJ  Qi'f  Y:  scbal  liitaftc  mu  boTJi?  so  tliat  E 
livcnitc  fovsotlic  Qif  )t  scljal  not  fjabe  rfjarftr  it  pvofit= 
iTli  to  mc  no  tJiina.  ®!)aritc  is  pacicnt  of  sufffingp. 
3rt  !s  tjcnitnac  or  of  gooBtotUc.  C"1;af  itc  enbijctlj  not. 
J:l  ^otlj  not  ai)lc-  It  IS  not  inblotorn  toitji  pr fDc  it  is 
not  am'opn'ousc  or  robetousc  of  toorsrljippis.  It  sccti= 
I'tli  not  tljc  tJjfnflis  ttiat  ben  tier  otonc.  I-t  (s  not  stfrfo 
to  toratl)  It  tljinttiti)  not  gbel.  ft  [ojctt)  not  on  b)tctifB= 
nesse-  for sotlje  it  fopetb  to  snTire  to  trcutlje.  I-t  siif= 
frclf)  allc  tl)inflis.  it  bilccbctlfalle  tljinafs.  Et  Ijopitlj 
alle  ttinais-  it  siistccncti)  alle  tljinuis.  Cfjarite  fal^ 
litli  not  Bonn.  2!J!?f)etl)er  propjiccics  scfmln  be  boitJC 
entljcr  lanaaais  scljuln  rcese  :  entber  science  sclial  be 
UistnincU.  jforsotlje  of  partj  fee  ban  ftnobien :  anU 
of  partiie  propbccicn.  jforsotbe  tobennc  tbat  srbitl 
rum  to  tbat  is  pcrfi't :  tbat  tbina  tbat  is  of  partne  scbal 
be  atoptJiri.  JMybenne  C  toas  a  lilil  cbiilUe :  i  spaht 
as  a  U'fil  cbiillie.  H  un^erstotie  as  a  litil  rbiiltie :  E 
tboufltc  as  a  lilil  rbiillJe.  JJorsotbc  Wicnn  C-luas  maati 
a  man:  J-  atoopUiU  tbo  tbinQis  tljat  toercn  of  a  litil 
rbsilT).  jforsotbe  toe  sctn  noto  bi  a  miror  in  Tjerc:= 
ncasc :  tljanne  for.sotbc  face  to  face.  Xotoc  £  Unuto 
of  paitnc :  tbannc  forsotbe  £  scijal  fenoto  a  a  t-  am 
ftnotocn.  Xotoe  forsotbe  tJtoellen  feitb  boope  cbaritc. 
E])(:3t:  tbree :  forsotbe  tbc  more  of  bcm  is  rljartte. 

'I'liis  is  till'  whole  of  the  chapter,  as  it  exists'in  the  MS.  with 
all  its  peculiar  orthography,  points,  atul  lines.  The  words 
with  lines  under,  may  be  considered  the  translator's  marginal 
roadinis;  for  though  incorporated  with  the  text,  they  are  dis- 
tinguislied  from  it  by  tliose  lines. 

I  had  tlioiight  once  of  giving  n  literal  translation  of  tlie  whole 
chiipter  from  all  the  ancient  Versions.  This  would  be  both 
curious  and  useful :  but  the  reader  might  think  it  would  t;ike 
up  too  niiich  of  his  time;  and  the  writer  has  none  to  spare. 

'J'he  tongues  of  men]  All  liuman  languages,  with  all  the 
eloquence  of  the  most  accomplished  o -ator. 

And  of  angels]  I.e.  Tliougii  a  man  know  the  language  of 
the  eternal  world  so  wfll,  that  lie  could  hold  conversation  with 
its  inliabilants,  and  find  out  the  seci'ets  of  their  kingdom. — Or, 
probably  the  apostle  refers  to  a  notion  that  was  couimon  among 
the  .lews,  that  tiiere  was  a  langnago  by  which  angels  might  be 
invoked,  adjured,  collected,  and  dispersed;  and,  by  llie  means 
of  whicli,  many  secrets  might  be  found  out ;  and  curious  arts 
and  sciences  kiiown. 

Tliere  is  much  of  this  kind  to  be  found  in  their  calialistical 
books,  and  in  tlie  books  of  many  called  Christians.  Cornelius 
■''^'''/'P'?'^  occult  philosophy  abounds  in  this;  and  it  was  the 
main  object  of  Dr.  Dee's  actions  with  spirits,  to  got  a  complete 
•  vociibiilary  of  this  langtiage.  See  what  lias  hern  published  of 
his  work  by  Dr.  Casaubon ;  and  the  remaining  manuscript 
parts  in  the  Sloan  library,  in  the  British  .Museum. 

In  Bara  Bathra.  fol.  134.  mention  is  made  of  a  famous 
rabbin,  Jochanan  Ben  Zaccai,  who  understood  the  language 
of  derits.  trees,  and  angels. 

Some  think  that  the  apostle  means  only  the  most  splendid 
eloquence ;  as  we  sometimes  apply  the  word  angdic  '.o  eig. 


4  "  Charity  suflereth  long,  and  is  kind  ;  charity  envietlinotj 
charity  f  vauntcth  not  itself,  is  not  puffed  up, 


nify  any  thing  sublime,  grand,  henutifnl,  &c.  Ihit  it  is  more 
likely  that  he  speaks  here  after  the  niaiinerof  his  countrymen,- 
who  imagined  that  there  was  an  angelic  langii.'ige  wlhcli  was 
the  key  In  many  mysteries ;  a  language  which  might  be  ac- 
quired, and  which,  they  say.  had  been  learned  by  several. 

Sounding  brass]    XaXxni  nx'''^'     That  is,  like  a  trumpet 
made  of  brass;  for,  although  xaXKus  signifies  brass,  and  <ta 
signifies  the  same,  yet  we  know  the  latter  Is  often  employed 
to  sisnify  the  trumpet,  because  generally  made  of  this  melal. 
Thus  \'irgil,  when  he  represents  Misenus  endeavouring  to 
fright  away  the  harpies  with  the  sound  of  his  trumpet  : 
Ergo,  ubi  delupsa:  suiiitum  per  c.irva  dedire, 
Littora  ;  dal  signum  specula  Misenus  ub  allA 
Mro  cavo:  inradiint  .■iocii,  el  nora  pralia  tenlant, 
Ubscanas  pelugi  ferro  fadare  volucres. 

.flEneid.  lib.  iii.  ver.  238. 
Then  as  the  harpies,  from  the  hills  once  more, 
Pour'd  shrieking  down,  and  crowded  round  the  shore; 
On  his  high  stand,  Misenus  .lounds  from  far, 
The  brazen  trump,  the  signal  of  the  war. 
With  unaccustomed  fight,  we  Hew  to  slay 
The  forms  obscene,  dread  monsters  of  the  sea. — Pitt. 
The  melal,  of  which  the  instrument  was  made,  is  used  again 
fhr  the  instrume/it  it.sclf.  In  that  fine  passage  of  the  same  poetj 
.iEneid.  lib.  ix.  ver.  .00.3.  where  he  represents  the  Trojans  rush- 
ing to  battle  against  the  Volscians. 

At  tuba  terribilem  .lonilum,  procul  mre  canoro 
J/icrepuit :  sequitur  clamor,  ccelumrjue  remugit. 
And  now  the  trumpets,  teiTlbly  from  far. 
With  rattling  clangour  rouse  the  sleepy  war. 
The  soldiers'  shouts  succeed  the  brazen  sounds. 
And  heaven  from  pole  to  pole  their  noise  rebounds. 

DrydeTt4  I 
And  again,  in  liis  Battle  of  the  Bees,  Geo.  lib.  iv.  70.  * 

nu7/iijue  moiantes 

JMartins  ille  aeris  rouci  canor  increpat,  et  xox 
Auditur  fractos,  sonitus  imitala  tubarum. 
With  shouts  the  coward's  courage  they  excite, 
And  martial  clangours  call  thein  out  to  fight; 
With  ho.irse  alarms,  the  hollow  camp  rebounds. 
That  imitates  the  trumpet's  angry  sounds. — Dryden. 
Examples  of  thd  same  figure  iniglil  be  multiplied  ;  but  these 
arc  siiflicienl. 

7'iiikling  cymbal.]  "The  cymbal  was  a  concavo-convex 
plate  of  brass,  the  concave  side  of  which  being  struck  against 
another  plate  of  the  same  kind,  produced  a  tinkling  inharmO' 
nious  sound."  We  may  understand  the  apostle  thus  :  "Though 
I  possessed  the  knowledge  of  all  languagi's,  and  could  deliver 
even  the  truth  of  God  in  them.  In  the  most  eloquent  manner; 
and  Irid  not  a  In-art  full  of  love  to  God  and  man,  producing 
piety  and  obedience  to  the  One,  and  benevolence  and  bctie^ 
cence  iS  the  other,  doing  unto  all  as  I  would  wish  them  to  do 
to  me,  were  our  situations  reversed;  my  religion  is  no  more 
to  my  SHlvation  than  the  sounds  emitted  by  the  brazen  trum- 
pet; or  the  jingling  of  tlir  cyni/(«/s  could  contribute  intellec- 
tual pleasuri'  to  the  Instruments  which  produce  them.  And, 
in  the  sight  of  God,  I  am  of  no  more  moral  worth  than  those 
sounds  are.  I  have,  it  is  true,  a  profession :  but  destitute  of 
a  heart  filled  with  love  to  God  and  man,  producing  meekness, 
gentleness,  long-sufl'cring,  <^c.  I  am  without  the  soul  and  es- 
sence ol  religion." 

I  have  quoted  several  passages  from  heathens  of  the  most 
cultivated  minds  in  Greece  and  Rome,  to  illustrate  passages  of 
the  sacred  writers.  I  shall  now  quote  one  from  an  illiterate 
collier  of  So7Herset:  and,  as  I  have  named  Homer,  Horace, 
Virgil,  and  olhei's,  I  will  quote  Josiah  Gregory,  whose  mind 
miglit  be  compared  to  a  diamond  of  the  first  water,  whose 
native  splendour  broke  in  various  places  through  its  in- 
crustations; but  whose  brilliancy  was  not  brought  out,  for 
the  want  of  the  hand  of  the  lapidary.  Among  various  ener- 
getic sayings  of  this  irreat.  unli'itered  man,  I  remember  to  have 
heard  the  following":  "People  of  little  religion  are  alwavB 
noisy;  he  who  h;is  not  the  love  of  God  and  man  filling  hig 
heart,  is  like  an  empty  icagon  coming  violently  down  a  hill: 
it  makes  a  great  noise,  because  there  is  nothing  in  it." 

2.  And  though  I  have  Uif  gid  of  prophecy]  Tliongh  I  should 
have  received  from  (.'od  the  knowledge  of  future  events;  so 
that  I  could  correctly  fort.tel  what  is  coming  to  pass  in  the 
world  and  In  the  church: — 

And  understand  all  mysteries]  The  meaning  of  all  the 
typrs  and  figures  in  the  Old  Testament;  and  all  the  une.x- 
plored  secrets  of  nature:  and  all  kr.ou-ledge ;  every  human 
art  and  science  ;  and  though  I  hare  all  faith,  such  miracuicus 
faith  as  would  enable  me  even  to  remove  mountains  ;  or  had 
such  powerful  discernment  in  sacred  things,  that  I  could  solve 
the  greatest  difficulties :  see  note  on  Matt.  xxi.  21.  And  have 
not  charily  ;  this  love  to  God  and  man,  as  the  principle  and 
motive  of  all  my  conduct,  the  chamctcristics  of  which  uro 
given  in  the  following  verRPs: — /  am  nothing;  nothing  in 
myself,  nothing  in  the  sight  of  God,  nothing  in  the  church, 
and  gootl  for  nothing  to  mankind.  Balaam,  arid  several  others, 
not  under  the  inlhience  of  tliis  love  of  God,  prophesied  :  and 
^\■e  daily  see  many  men,  who  are  profound  scheUnr-*  aad  well 


The  importance  of  love  to 


I.  CORINTHIANS. 


to  God  and  men. 


5  Doth  not  behave  itself  unseemly,  ^Beeketh  not  her  own, 
is  not  easi  y  provoked,  thinketh  no  evil ; 
6-  h  Rcjoiceth  not  in  iniquity,  but '  rejoicetli  l^  in  the  truth  ; 

CCli.in.24.  Phil.a.4.— h  Paa.IO.S.  Kom.l.a:.— i  L"  John  4.— k  Or,  wllh  ihe  truth. 

ufeilled'ln  nr^;?anil  sciences,  and  yet  not  only  careless  about 
religion,  bnt  downright  infidels !  It  docs  not  require  the  tonghe 
ni  the  inspired  to  say,  that  tliese  men,  in  the  sight  of  God,  are 
nothing ;  nor  can  tl'eir  literal^  or  scientific  acquisitions  give 
them  a  passport  to  glory. 

3.  And  though  I  heslow  all  my  goods  to  feed  the  poor]  This 
js  a  proof  tliat  charity,  in  our  sense  of  tiie  icord,  is  not  what 
the  apostle  means;  for  surely  almsgiving  can  go  no  fartlier 
than  to  give  np  all  that  a  man  possesses,  in  order  to  relieve 
the  wants  of  others.  The  word  j//;.)^((tj,  which  we  translate 
to  feed  the  poor,  signifies  to  divide  into  morsels,  and  put  into 
the  month  ;  which  implies  carefulness  and  tenderness  in  ap- 
plying the  bounty  tlnis  freely  given. 

And  though  [give  my  body  to  he  burned]  Iva  KavdrjaMfjiar 
Mr.  Waki'lii-'Id  renders  this  clause  tlius  :  And  though  I gice 
up  mi/  tiody  so  as  to  have  cause  of  boasting  ;  in  vindication 
of  which  he  first  refers  to  Dan.  iii.  28.  Acts  x  v.  26.  Kom.  viii.  32. 
Phil.  i.  20.  2.  He  says  tliat  there  is  no  sucli  word  as  KavBrja-oj^iat- 

3.  That  Kavxrjai'fiiat,  that  I  may  boast,  is  the  reading  of  tlic 
jEthiopic  Tiw\  Coptic,  and  lie  might  have  added  of  the  Codex 
Ale.vnndri?ius,  several  Creek  and  Latin  IVTSS.  referred  to  by 
St.  Jerome,  by  Ephraim,  and  by  St.  .lei-ome  himself,  who 
translates  the  passage  thus,  Si  tradidero  corpus  meum  ut 
fflorier:  i.  e.  "If  I  deliver  up  my  body,  that  I  may  glory,  or 
have  cause  of  boasting."  4.  He  adds,  that  burning,  though 
a  conimon  punishment  in  after  times,  was  not  prevalent  when 
this  epistle  was  written. 

Some  of  the  foreign  critics,  particularly  Schulzins,  trans- 
late tlius,  Si  traderem  corpus,  ut  ntihi  stigma  inurerelur! 
"If  I  should  deliver  np  my  body,  to  receive  a  sfgma  with  a 
hot  iron  ;"  which  may  mean,  if  I  should,  in  order  to  redeem 
another,  willingly  give  up  myself  to  slavery,  and  receive  the 
tnark  of  my  owner,  by  having  my  flesh  stamped  with  a  hot 
iron  ;  and  have  not  love,  as  before  specified,  it  profits  me  no- 
thing. This  gives  a  good  sense  ;  but  will  the  passage  bear  iti 
In  the  MSS.  there  are  several  various  readings,  which  plainly 
show  the  original  copyists  scarcely  knew  what  to  make  of  the 
word  Kai'9rjcro>i/at,  which  they  found  in  the  text  generally. 
The  various  readings  arc  KavBfivnjjtai,  which  Griesbach  seems 
to  prefer:  KavOfitrsTat  and  Kavdtj,  all  of  which  give  little  varia- 
tion of  meaning.  Which  should  be  preferred,  I  can  scarcely 
X'onture  to  say.  If  we  take  the  commonly  received  word,  it 
states  a  possible  case;  a  man  may  be  so  obstinately  wedded 
to  a  particular  opinion,  demonstrably  false  in  itself,  as  to  give 
up  his  body  to  be  burned  in  its  defence,  as  was  literally  the 
case  with  Vanini,  who,  for  his  obstinate  atheism,  was  burnt 
alive  at  Paris,  lebruary  19,  A.  D.  1619.  In  such  a  cause,  his 
giving  his  body  to  be  bur7it,  certainly  profited  him  nothing. 

"We  may  observe,"  says  Dr.  I.ightfoot,  "in  those  instances 
wliich  are  compared  with  charity,  and  are  as  good  as/tothing, 
if  charily  be  absent,  that  the  apostle  mentions  those  wliich 
were  of  the  noblest  esteem  in  the  .lewish  nation  ;  and  as.also 
the  most  precious  things  that  could  be  named  by  them,  were 
compared  with  this  more  precious,  and  were  of  no  account  in 
comparison  of  it. 

"  1.  To  speak  with  the  tongues  of  men,  among  the  Jewish 
interpreters,  means  to  speak  the  languages  of  the  seventy  na- 
tions. To  the  praise  of  Mordecai,  they  say,  that  he  under- 
stood all  those  languages;  and  they  require  that  the  fathei-s  of 
the  Sanhedrim,  should  be  skilled  in  many  languages,  that  they 
may  not  be  obliged  to  hear  any  thing  by  an  interpreter. 
Maitn.  in  Sanh.  c.  2. 

"  2.  To  speak  with  the  tongues  of  angels,  they  thought  to 
be  not  only  an  excellent  gift,  but  to  be  possible:  and  highly 
extol  Jochavan  ben  Zaccai,  because  he  understood  them  :  see 
the  note  on  ver.  1. 

"3.  To  know  all  mysteries  and  all  knowledge,  was  not  only 
prized  bnt  affected  by  them.  Of  Ilillel,  the  elder,  they  say, 
he  had  eighty  disciples:  thirty  who  were  worthy  to  have  the 
Ifoly  i^pirit  dwell  tipon  them,  as  it  did  upon  Moses:  tliirty 
who  were  worthy  that  the  sun  should  stop  his  course  for  them, 
as  it  did  for  .losliua;  and  there  were  twenty  between  both. 
The  greatest  of  all  was  Jonathan  ben  Uzziel ;  the  least  was 
Jorlwnnn  heti  Zaccai.  He  omitted  not,  i.e.  (perfectly  under- 
stood,) the  Scripture,  the  Mishnn,  the  Gemara,  the  idiotisms 
of  the  law,  and  the  scribes,  traditions,  illustrations,  compuri- 
eons,  equalities,  geinatries,  parables,  ttc. 

"4.  The  moving  c)r  rooting  iij)  of  mountains,  which,  among 
them,  signified  tlie  retfioving  of  the  greatest  difficulties,  espe- 
cially from  the  sacred  text,  they  considered  also  a  high  and 
glorious  attainment :  see  the  note  on  iVIatt.  xxi.  21.  And  of  liis 
salvation  who  had  it,  tliey  could  not  have  formed  the  slightest 
doubt.  Rut  the  apostle  says,  a  man  miirht  have  and  enjoy  all 
those  gifts,  &c.  and  be  notliing  in  himself,  and  be  nothing  pro- 
flted  liy  them." 

The  reader  will  consider,  that  the  charity  or  love,  concerning 
which  tlie  apostle  speaks,  is  that  whic'i  is  described  from  ver. 

4.  to  7.  inclusive:  it  is  not  left  to  the  conjectures  of  men  to  Hnd 
•t  oiu.  What  the  apostle  means,  is  generally  allowed  to  be 
tr,ic_  rfli^iiin  ;  but  if  he  had  not  described  it,  this  true  rtdi- 
giim  Would  havi'bcen  as  various  a^  lUe  parllfs  ari' who  sup- 

y  tu  tilt./  Haw.  it.     t,ei  the  reader  alto  obeorw;,  that  nut  only 
140 


7  '  Beareth  all  things,  believeth  all  things,  hopeth  all  things, 
endureth  all  things. 

8  Charity  never  ■"  faileth  :  but  whether  there  be  prophecies, 

IRom.l.=i.l.   Gh1C2.  2  Tim.2.24.->n  Ch.  12.31.  Phil. 5-11.  2Pn.l.l9.  R.v. 22.4,5. 

the  things  which  are  in  the  highest  repute  among  the  Jews, 
but  the  things  which  are  in  the  highest  repute  among  Chris- 
tians and  Gentiles,  are  those  whicli  the  apostle  shows  to  be  of 
no  }\!ie,  if  the  lore  hereafter  described  be  wanting.  And  yet, 
who  can  suppose  that  the  man  already  described  can  be  desti- 
tiite  of  true  religion,  as  he  must  be  nnderan  especial  influence 
of  God :  else  how,  1st.  could  he  speak  all  the  languages  of 
men  7  for  this  was  allowed  to  be  one  of  the  extraordinary  gifts 
of  God's  .Spirit.  2.  He  must  have  Divine  leaching  to  kno\v  the 
language  of  angels,  and  thus  to  get  acquainted  with  the  eco- 
nomy of  the  invisible  world.  3.  Without  immediate  influence 
from  God,  he  could  not  be  a  prophet,  and  predict  future  events. 
4.  Without  this  he  could  not  understand  aJl  ihe  mysteries  of 
the  Divine  word;  nor  those  of  Providence.  5.  AM  knowledge, 
suppose  this  be  confined  to  human  arts  and  sciences,  could  not 
be  acquired  without  especial  assistance.  6.  And  without  the 
most  powerful  and  extraordinary  assistance,  he  could  not 
have  a  faith  that  could  remove  mountains  ;  or  miraculous 
faitli  of  any  kind  :  and  the  apostle  supposes  thai  a  man  might 
have  all  these  si.v  things,  and  not  possess  that  religion  which 
could  save  his  soul!  And  may  we  not  say,  that  if  all  these 
could  not  avail  for  salvation,  a  thousand  times  less  surely  can- 
not. How  blindly,  therefore,  are  multitudes  of  persons  trust- 
ing in  tliat  which  is  almost  infinitely  less  tlian  that  which  the 
apostle  says  would  profit  them  nothiiig  ! 

The  charity  or  love  wliich  God  recommends,  the  apostle  de- 
scribes in  sixteen  pa'ticulars,  which  are  the  following  : — 

4.  (I.)  Charity  .-iuffe  ret  h  long\  Maup  Svfjici,  hasalong  mind , 
to  the  end  of  which,  neither  trials,  adversities,  persecutions, 
nor  pro\-ocatinns  can  reach.  The  l(rce  of  God,  and  of  our 
neighbour  fir  God's  sake,  is  patient  towards  all  men  :  it  suf 
fersall  the  weakness,  ignorance,  errors,  and  infirmities  of  the 
children  of  God  ;  and  all  the  malice  and  wickedness  of  the 
children  of  this  world  :  and  all  this,  not  merely  for  a  time,  but 
long,  without  end  :  for  it  is  still  a  mind  or  dispositio^i,  to  the 
end  of  which,  trials,  difficulties,  &c.  can  never  reach.  It  aI.«o 
waits  God's  time  of  accomplishing  his  gracious  or  providential 
purposes,  without  murmuring  or  repining ;  and  bears  its  own 
infirmities  as  well  as  those  of  others,  with  humble  submission 
to  the  will  of  God. 

(2.)  /.9  kini%\  Xpns'cvcrat,  it  is  tender  and  compassionate  in 
itself,  and  kind  and  o^^'^^i^  toothers  :  it  is  mild,  gentle,  ami 
benign;  and,  if  called  to  sufTer,  inspires  the  sufi'erer  witli  the 
most  amiable  sweetness,  and  the  most  tender  affection.  It  is 
also  submissive  to  all  the  dispensations  of  God;  and  creates 
trouble  to  no  one. 

(3.)  Charity  envieth  not]  Ou  JjjXm  :  is  not  grieved  because 
another  possesses  a  greater  portion  of  earthly,  intellectual,  or 
spiritual  blessings.  Those  who  have  this  pure  love,  rejoice  as 
much  at  the  happiness,  the  honour,  and  conifort  of  others,  as 
they  can  do  in  their  own.  They  are  ever  willing  that  others 
should  bo  preferred  before  them. 

(4.)  Charity  vaunteth  not  itself]  Ou  veprcpr.vtrai:  This 
word  is  variously  translated;  acteth  not  rashly,  insolently;  is 
not  inconstant,  &c.  It  is  not  agreed  by  learned  mitn  whether 
it  be  Greek,  Latin,  or  Arabic.  Bishop  Pearce  derived  it  from 
the  latter  language,  and  translates  it  (S  7iot  inconstant.  Theit- 
is  a  phrase  in  our  own  language  that  expresses  what  I  think 
to  be  the  meaning  of  the  original,  does  not  set  itself  forward ; 
does  not  desire  to  be  noticed  oi  applauded  ;  but  wishes  thai 
God  may  be  all.in  all. 

(5.)  Is  not  puffed  up]  On  tpvciovTat :  is  not  inflated  with  a 
sense  of  its  own  importance  ;  for  it  knows  it  has  nothing  bnt 
what  it  has  received  ;  and  that  it  desorves  nothing  tliat  it  has 
got.  Every  man  whose  heart  is  full  of  the  love  of  God,  is  full 
of  humility  ;  for  there  is  no  man  so  humble  as  he  whose  heart 
is  cleansed  from  all  sin.  It  has  been  said  that  indwelling  sin 
humbles  us;  never  Avas  there  a  greater  falsity :  Prike  is  the 
very  essence  of  sin  ;  he  who  has  sin  has  pride,  and  pride  too 
in  proportion  to  his  sin  ;  this  is  a  mere  Popish  doctrine ;  and, 
strange  to  tell,  the  doctrine  in  which  their  doctrine  of  merit 
is  founded  I  They  say,  God  leaves  concupiscence  in  the  heart 
of  every  Christian,  that  in  striving  with,  and  overcoming  it 
from  time  to  time,  he  may  have  an  accumulation  of  merito- 
rious acts.  Certain  Proiestant.''  say,  it  is  a  true  sign  ol  a  very 
gracious  state,  when  a  man  feels  anii  deplores  his  inbred  cor- 
iiiptions.  How  near  do  these  come  to  the  Papists,  whose  doc- 
trine they  profess  to  detest  and  abhor  I  The  truth  is,  it  is  no 
sign  of  grace  whatever ;  it  only  argues,  as  (hey  use  it,  that  the 
man  has  got //^AMo  show  him  his  corruptions;  but  he  has 
not  yet  got  grace  to  destroy  them.  He  is  convinc/Tl  that  he 
should  have  the  mind  of  Christ,  but  he  feels  that  he  has  the 
mind  of  Satan  ;  he  deplores  it :  and,  if  his  bad  doctrinedo  not 
prevent  him,  he  will  not  rest  till  he  feels  the  blood  of  Christ 
cleansing  him  from  all  sin. 

True  humility  arises  fror.i  a  sense  of  the  fulness  of  God  in 
the  soul ;  abasement  from  a  sense  of  corruption,  is  a  widely 
difTerciit  thing  :  but  this  In  s  been  put  in  the  place  of  humility ; 
and  even  called  grace;  n-  any,  very  many,  verify  the  saying  o! 
the  poet : — 

"  Proud  I  am,  my  wants  to  sec  ; 
Proud  (Jf  my  hmnilily." 


The  importance  of 


CHAPTER  XIII. 


love  to  God  and  matt. 


they  shall  fail;  whether  f^  re  bt  tongues,  they  shall  cease ; 
whether  there  be  knowledge,  it  shall  vanish  away. 
9  »  For  we  know  iu  pan,  and  we  prophesy  in  part 

nCh.8.2.  John  16  13.    . 


10  Rut  when  that  which  is  "perfect  is  come,  then  that  which 
is  in  part  shall  be  done  away. 


>lleb.;.2H.  Rev. 2). I. 


&  (6.)  Dothnotbehfiveitsel/unseetnli/]  Ovx  aiTxifiivtt,from  i  evil,  where  no  evil  seems."  Never  snpposps  that  n  good  ac- 
a,  negative,  and  axruia, figure,  mien;  love  never  acts  out  of  tion  may  hai.-e  a  bad  motive;  gives  every  man  credit  for  his 
its  place  or  character  ;  observes  due  decorum  and  good  man-  profes.sion  of  relieion,  uprightness,  godly  zeal,  &c.  while  no- 
ners;  is  never  rude,  bearish,  or  brutish  :  and  is  ever  willing  thing  is  seen  in  his  conduct  or  in  his  spirit  inconsistent  with 
to  become  all  things  to  all  men,  that  it  may  please  them  for    this  profession.     His  heart  is  so  governed  and  inlliienced  by 


their  good  to  edification.  No  ill-brod  man,  or  what  is  termed 
rude  or  unmanucriy,  is  a  Cluistian.  A  man  mey  havca  na- 
tural bluntness,  or  be  a  clomi,  and  yet  there  be  nothing  hoarish 
or  hoggish  in  his  manner.  I  must  apologise  for  using  such 
words;  they  best  o.xpress  the  evil  against  which  I  wish,  both 
powerfully  and  sijccessfiilty,  to  declaim.  I  never  wisli  to 
meet  with  those  who  affect  to  be  called  "  blunt,  honest  men," 
who  feel  themselves  above  all  the  forms  of  respect  and  civili- 
tv;  and  care  not  how  many  they  put  lo  pain  ;  or  how  many 


the  love  of  (Jod,  tliat  he  cannot  think  of  evil  but  where  itap- 
pr'ars.  The  original  implies  that  he  do^'s  not  invent,  ov  devise 
any  evil  ;  or  docs  not  reason  on  any  particular  act  or  word, 
so  as  to  infer  evil  from  it;  for  this  would  destroy  his  love  to 
his  brotlier  ;  it  would  he  iniinous  to  charily  and  beni'volence. 
0.  (10.)  Itejoicelh  not  i7i  iniquity]  Ov  x<"P^^  f"  rr/  afixta 
— rejoiruk  not  in  falsehood,  but,  on  the  contrary,  rejoiceth  in 
the  truth:  this  uieaTiing  a^ofia  has  in  difTerei'it  parts  of  the 
Scripiiires.     At  first  view,  this  character  of  love  seems  to  say 


they  displease.  But  let  me  not  be  misunderstood:  I  do  not  but  little  in  its  favour;  for  who  can  rejoice  in  unrighteousness 
contend  for  ridiculous  cere?>tonies,  and  hollow  compliments  ;  or  falsity.  But  is  it  not  a  frequent  case,  that  persons  who 
there  is  surely  a  7«erfi  urn  .•  and  a  sensible  Christian  man  will  |  have  received  any  kind  of  injury,  and  have  forborne  to 
not  be  long  at  a  loss  to  find  it  out  Even  that  people,  who  pro-  i  avenge  tliemselves,  but  perhaps,  have  left  it  to  God  ;  when 
fess  to   be   above  all  worldly  forms,  and  are  generally  stiff  '.  evil  fulls   upon  the  sinner,  do  console  themselves  with  what 


enough,  yet  are  rarely  found' to  be  rude,  uncivil,  or  ill  bred. 

(7.)  SeHethnot  her  01F71]  Ov  Inrci  ra  eavrrn:  is  not  desi- 
rous of  her  own  spiritual  welfare  only,  butof  her  neighbour's 
also :  for  the  writers  of  the  Old  and  New  Testaments  do, 
nlmost  every  where,  agreeably  to  their  Hebrew  idiom,  ex- 
press a  preference  given  to  one  thing  before  another,  by  an 
iijfirmation  of  that  which  is  preferred,  and  a  jiegativeoi  that 
which  is  contrary  to  it  See  Bishop  Peaixe;  and  seethe  note 
on  chap.  i.  17.  and  chap,  x  24,  3.3.  Love  is  never  satisfied  but 
in  the  welfare,  comfort,  and  salvation  of  all.  That  man  is  no 
Christian  who  is  solicitous  for  his  own  happiness  alone;  and 
cares  not  how  the  world  goes,  so  that  himself  be  comfortable. 

(8.)  Is  not  easily  provoked]  Ov  Trapn^vveTat ;  is  not  pro- 
voked, is  not  irriluted,  is  not  made  sour  or  bitter.  How  the 
word  easily  got  into  our  translation  it  is  hard  to  say  ;  but, 
however  it  got  in,  it  is  utterly  improper,  and  has  nothing  in 
the  original  to  countenance  it.  By  the  transcript  from  my  old 
MS.  which  certiiinly  contains  l)\efirst  translation  ever  made 
in  English,  we  find  that  the  word  did  not  exist  there  ;  the  con- 
scientious translator  rendering  it  thus  :— Kt  fs  TlOt  Sticftl  tO 

torati). 

The  New  Testament,  printed  in  1.547,  4to.  tlie  first  vear  of 
Edward  VI  inEnglishand  Latin,  hassimply,  [S  notproboftcelJ 
to  anjjrc.  The  edition  published  in  English,  in  the  following 
year.  ItA'^,  has  the  same  rendering,  but  the  orthography  bet- 
ter: is  not  jproboiseO  to  anger'    The  Bible  in  foiio,'  with 

notes,  pubhshed  tlie  next  year,  l.''vl9,  bv  Edmund  Beckr,  pre- 
serves nearly  the  same  reading,  f.5  not  probofeet})  tO  anger. 
The  large  folio  printed  by  Riclmrd  Cardmarden,  at  Rouen, 
15G6,  has  the  same  reading.  The  translation  made  and  print- 
ed by  the  command  of  King  James  I.  fol.  1611,  &c.  departs 
from  all  these,  and  improperly  inserts  the  word  easily,  which 
might  have  been  his  majesty's  own;  and  yet  this  tran.slation 
was  not  followed  by  some  subsequent  edilions;  fortlie4(o. 
Bible  printed  at  I..ondon  four  years  after,  flil,'),  not  only  retains 
this  original  and  correct  reading,  it  is  not  pruroked  to  anger, 


appears  to  tliem  an  evidence  that  God  has  avenged  their  (/uar- 
rel ;  and  do  at  least  secretly  rejoice  that  the  man  is  sufterin^ 
for  his  misdeeds.  Is  not  this,  m  some  sort,  rejoicing  in  iniqui- 
ty "!  Again,  is  it  not  conmion  foi-  .nterested  persons  to  re- 
joice in  the  successes  of  an  unjust  and  sanguinary  war,  in  the 
sachage  and  burning  of  cities  and  towns  :  and  is  not  the  joy 
always  in  proportion  to  the  slaughter  that  has  been  made  of 
the  enemy  ?  Ami  do  these  call  themselves  ('hristiansi  Then 
we  may  expect  that  Moloch  and  his  sub-devils,  are  not  so  far 
beliind  this  description  of  Christians  as  to  render  their  case 
utterly  desperate.  If  such  Christians  can  be  saved,  demons 
need  not  despair  ! 

(11.)  But  rejoiceth  in  the  truth]  AXi73«(a — every  thing  that 
is  opposite  to  falsehood  and  irreligion.  Those  who  are  filled 
with  the  love  of  God  and  man,  rejoice  in  the  propagation  and 
extension  of  divine  truth;  in  the  spread  of  true  religion,  by 
which  alone  peace  and  good  will  can  be  dilFused  throughont 
tlie  earth.  And  because  they  rejoice  in  the  truth,  therefore 
tliey  do  not  persecute  or  hinder  true  religion  ;  hut  help  it  for- 
ward with  al!  tlieir  might  and  power. 

7.  (12.)  Beareth  all  things]  tlavra  ^cyct.  This  word  is  also 
variously  interpreted;  to  endure,  bear,  sustaiji,  cover,  con- 
ceal, contain.  Bishop  Pearce  contends  that  it  should  be  transla- 
ted covereth  all  things,  and  produces  several  plausible  reasons 
for  this  translation  ;  the  most  forcible  of  which  is,  that  the 
common  ti-anslation  confounds  it  with  endurelh  all  Ihitigs.  in 
the  same  verse.  We  well  know  that  it  is  a  grand  and  distin- 
guishing properly  of  lore  to  rover  and  conceal  the  fault  of 
another  ;  and  it  is  certainly  better  to  consider  the  passage  in 
this  light  than  in  that  wliich  our  common  vei-sion  holds  out : 
and  this  perfectly  agrees  with  what  St  Peter  says  of  charity, 
1  Ep.  iv.  8.  il  shall  cover  the  multitude  of  sins  ;  but  there  is 
not  sufficient  evidence  that  the  original  will  fully  bear  this 
sense  ;  and  perhaps  it  would  he  better  to  take  it  in  the  sense 
o{  contain,  keep  in,  as  a  vessel  does  liquor  ;  thus  Plato  com- 
pared tlie  souls  of  ftxilish  men  to  a  sieve,  and  not  able  5-f jtiv 


but  has  the  word  love  every  where  in  this  clmpter,  instead  of    Sia  aTTi^iai'  te  Kai  'Sri^rj,  to  contain   any   thing  throiigh  un- 


chorily,  in  which  all  the  preceding  vei-sions  anil  editions  agree 
In  short,  ihis  is  tlie  rending  of  C'orerd«/c,  Mattheirs.  Cranmer, 
the  Geneva,  and  others;  and  our  own  authorized  version  is 
the  only  one  which  I  have  seen  where  Vc\\s  false  reading  ap- 
pears. 

As  to  the  ancient  versions,  they  all,  Vulgate,  Syriac,  Arabic, 
.^thiopic,  Coptic,  and  Ilala,  strictly  follow  the  Greek  text;  and 
supply  no  word  that  tends  to  abate  the  sigiiificatioii  of  the  apos- 
tle's ov  ropofiirf roi,  is  not  provoked ;  nor  is  there  a  various 
reading  here,  in  all  the  numerous  MSS.  It  is  of  importance  lo 
make  these  observations,  because  the  common  version  of  this 
place  destroys  the  meaning  of  the  apostle,  and  makes  him 
speak  very  improperly.  If  love  is  provoked  at  all,  it  then 
ceases  to  be  love  ;  and  if  it  be  not  easily  provoked,  this  grants 


faithfulness  and  forgetfuhtess.  Pee  Pu^khursf  and  fVet- 
stein.  Some  of  the  Versions  have  S"£P}i',  lovcth,  or  is  xcarmly 
affcctiuned  to  all  things  or  persons.  But  the  true  import  must 
he  found  either  in  corer  or  contain.  Lore  conceals  every 
thingthal  should  be  concealed  ;  beti^ays  no  secret;  retains  the 
grace  given,  and  g.ies  on  to  continual  increase.  A  person 
under  the  influence  of  this  love,  never  makes  t1ie  sins,  follies, 
faults,  or  imperfections  of  any  man,  the  subject  either  of  cen- 
sure or  conversation.  He  covers  them  as  far  as  he  can  ;  and 
if  alone  pj-ivy  to  them,  he  retains  the  knowledge  of  them  in 
his  own  bosom,  as  far  as  he  ought. 

(13.)  Jielirrelh  all  things]  tlavravi^nu — is  ever  ready  to 
believe  the  best  of  every  pereon,  and  will  credit  no  evil  of  any 
but  on  the  most  positive  evidence  ;  gladly  receives  whatever 


as  almost  all  thecominentatoi-ssay,  that  in  special  cases,  it  tnay    may  tend  tothe«rtr«»7/a^eof  any  person  whose  character  may 


be  provoked  ;  and  this  they  instance  in  the  case  of  Paul  and 
Barnabas,  Acts  xv.  .39.  but  I  have  sufficiently  vindicated  this 
pa.ssage  in   my  note  on  that   place,  and  given  at  large  the 


have  sufli»red  from  obloquy  and  detraction ;  or  even  justly,  be- 
cause of  his  misconduct. 
(14.)  Hopeth  all  things]  ITmrn  tX-rii^r.t — When  there  is  no 


nieaiiing  of  the  word  irno  iftii".) ;  and  to  that  place  I  beg  leave  to  place  left  for  believing  good  of  a  person  ;  then  love  comes  in 

refer  the  reader.  The  apostle's  own  words  in  ver.  7.  area  suffi-  with  its  hope,  where  it  could  not  work  by  itsfaith  ;  and  begins 

cient  proof  that  the  love  of  which  he  speaks,  can  never  be  pro-  immediately  to  make  allowances  and  excuses,  as  far  as  a  good 

ToA-erf.— When  the  man  who  possesses  tliis  love,  gives  way  to  conscience  can  permit ;  and  farther,  anticipates  the  repent 


j)rovocation,  he  loses  the  balance  of  his  soul,  and  grieves  the 
Spirit  of  God.  In  that  instant  he  ceases  from  loving  God  with 
all  his  soul,  mind,  and  strength;  and  surely  if  he  |Jet  embtt- 
lererf  against  his  neighbour,  he  does  not /ore  him  as  himself. 
It  is  generally  said,  that  though  a  man  may  feel  himself  higl 


ance  of  the  transgressor;  and  his  restoration  to  the  good  opi- 
nion of  society,  and  his  place  in  thecliureh  of  God  from  which 
he  had  fallen. 

(15.)  Bndureth  all  tilings]   WavTavnofUvci — bears upunder 
all  persecutions  and  maltreatment  from  open  enemies  and 


ly  iVnVaferf against  tlie  si'»,   he  may  feel  tender  concern   for    professed  friends.     Bears  adversities  with  an  even  mind,  as  it 
•  the  si««er.     Irritation  of  any  kind  is  inconsistent  with  self-    submits  with  perfect  resignation  to  every  dispensation  of  tho 

providence  of  God;  and  never  says  of  any  trial,  affliction,  or 


government  and  consequently  with  internal  peace  and  com- 
munion with  God.  However  favourably  we  may  think  of  our 
own  state,  and  however  industrious  we  mav  be  to  find  out  ex- 
cuses fur  sallies  of  passion,  &c.  still  tlie  te'stimonv  of  God  is, 
Love  is  not  provoked ;  and  if  I  have  not  such  a  love,  whatever 
else  I  ma^  possess.  It  profiteth  me  nothing. 
(9.)  Thinkith  no  evil]  Ov  Xoyir'-ai  -    taKov—'  believes  no 


insult,  this  cannot  be  endured. 

S.  (16.)  Charily  nererfaileth]  H  aj-aTT/j  ovjr totc  t/nrurrci— - 
This  tore  never  fatleth  off,  because  it  bears,  believes,  hope*, 
and  endures  all  things  ;  and  while  it  does  so  it  cannot  fait ;  iC 
is  the  means  of  preserving  all  other  giaces  ,  indeed,  properly 
speaking,  it  includes  them  all ;  and  all  receive  Uieir  oerfectioa 
141 


'TTic  impirrtancc  of 


I.  CORINTHIANS. 


lore  la  God  and  man. 


11  When  I  W!is  a  child,  I  spake  as  a  child,  I  understood  as  a 
jhild,  1  0  Ihousht  as  a  child  :  but  when  I  hecaino  a  man,  I  put 
away  childish  things.  ,         ,  ,     , ,       ,    .  .i. 

12  For,  1  now  we  see  through  a  glass,  '  darkly ;   hut  then 

I>Or,  ie»5one.l.— qSCor.T  IS.&sr.   Phil.3.;2— rGr.iil  a  ridnle. 


from  it.  I,ove  to  God  and  man  can  never  he  dispensed  with. 
It  i'5  essential  to  social  and  religious  life  ;  without  it,  no  com- 
mnnion  can  be  kept  up  willi  God:  nor  can  any  man  have  a 
prepanUion  for  eternal  glory  whose  heart  and  soul  are  not 
deeply  inibuod  with  it.  Without  it  there  never  was  true  reli- 
gion, nor  ever  can  be  ;  and  it  not  only  is  necessary  through 
life,  hut  will  exist  throughout  eternity.  What  were  a  state  of 
blessedness,  if  it  did  not  comprehend  love  to  God  and  human 
spirits,  in  t)ie  most  exqiiisite,  refined,  and  perfect  degrees'? 

Prophecies— shall  fnil]  Whether  the  word  imply  predicting- 
future  events,  or  teaching  the  truths  of  religion  to  men,  all  such 
shall  soon  be  rendered  useless.  Though  tlie  accurate  prophet, 
and  the  eloquent  persuasive  preacher,  be  useful  in  their  day, 
they  shall  not  be  always  so ;  nor  shall  their  gifts  fit  them  for 
glory  ;  nothing  short  of  the  love  above  described,  can  fit  a  soul 
for  tlje  kingdom  of  God. 

Toii^iieashall  cease]  The  miraculous  gift  of  different  lan- 
guage.s  tliat  also  shall  cease,  as  being  unnecessary. 

Knowledge  shall  vanish  away]  All  human  arts  and  sci- 
.cnces,  as  being  utterly  useless  inihe  eternal  world,  thougltso 
highly  extolled  and  useful  here. 

9.  For  we  knoin  in  purt]  We  have  here  but  little  know- 
ledge even  of  earthly,  and  much  less,  of  heavenly  things.  He 
-that  knows  most,  knows  liule  in  comparison  of  wliat  Is  known 
hv  angels,  and  the  spirits  of  just  men  made  perfect.  And  as 
we  A-noie  so  very  little,  how  deficient  must  we  be  if  w-e  have 
jiot  much  love !  Angels  may  wonder  at  the  imperfection  of 
our  knowledge  ;  and  separate  spirits  may  wonder  at  the  per- 
fection of  their  own,  having  obtained  so  mncli  more  in  con- 
sequence of  being  separated  from  tlie  body,  than  they  could 
conceive  to  be  possible  wliile  in  that  body.  When  Sir  Isaac 
Newton  had  made  sucli  astonishing  discoveries  in  the  laws  of 
nature,  far  surpassing  any  thing  that  had  been  done,  by  all  his 
predecessors  in  science,  from  the  days  of  Solomon ;  one  of 
onr  poets,  considering  the  scantiness  of  huinan  knowledge, 
when  compared  with  that  whii.h  is  posse.ssed  by  the  inhahit- 
«nts  of  heaven,  reduced  his  meditations  on  the  subject  to  the 
following  nervous  and  expressive  epigram : 

Superior  beings,  wlien  of  late  they  saw, 

A  mortal  man  explain  all  nature's  law ; 

Admired  such  wisdom  in  an  earthly  shape. 

And  show'd  our  NiJvvTON  as  we  show  an  ape. 
We  prophecy  in  part]  Even  the  sublimest  prophets  have 
been  able  to  say  but  little  of  the  heavenly  state;  and  the  best 
preachers  have  left  the  Spirit  of  God,  very  much  to  supply. 
And  liad  we  no  more  religions  knowledge  than  we  can  derive 
froin  men  and  books;  and  had  we  no  farther  instruction  in  the 
knowledse  of  God  and  ourselves,  than  we  derive  from  preach- 
ing, our  religious  experience  would  be  low  indeed.  Yet,  it  is 
our  duty  to  acquire  all  the  knowledge  we  possibly  can  :  and, 
lis  preacliing  is  the  ordinary  means  by  which  God  is  pleased 
to  instruct  and  convert  the  soul,  we  should  diligently  and 
thankfully  use  it.  For,  we  have  neither  reason  nor  Scripture 
to  suppose  that  God  will  give  us  that  immediately  from  him- 
self, which  he  has  promised  to  convey  only  by  the  use  of 
meii.ns.  Even  this,  his  blessing  makes  effectual :  and,  after 
all,  his  Spirit  supplies  much  that  man  cannot  teach.  Every 
preacher  should  take  care  to  inculcate  this  on  the  hearts  of 
his  hearers.  When  you  have  learned  all  you  can  from  your 
ministers,  remember  you  have  much  to  learn  from  God  :  and 
for  this  you  should  diligently  wait  on  hini  by  the  reading  of 
his  word,  and  incessant  prayer. 

10.  Bat  w/ien  that  whic/i  is  perfect]  The  state  of  eternal 
blessedness  :  then  that  which  is  in  part,  that  wliich  is  imper- 
fect sluill  be  done  away  ;  tlie  imperfect  as  well  as  the  proba- 
tionary state  shall  cease  for  ever. 

11.  iVhen  I  teas  a  child]  This  future  state  of  blessedness 
is  as  far  beyond  the  utmost  perfection  tliat  can  be  attained  in 
this  world,  as  our  adult  state  of  Christianity  is  above  our  state 
of  natural  iufincy  ;  in  which  we  understood  only  as  children 
nndi'rstand ;  speak  only  a  few  broken  articulate  words  ;  and 
reason  only  as  children  reason  ;  having  few  ideas,  little  know- 
ledge but  vvliat  may  be  called  mere  instinct,  and  that  much 
loss  perfect  titan  the  instinct  of  tlie  brute  creation  :  and  having 
no  experience.  But  when  we  became  me7i ;  adults,  having 
gained  much  knowledge  of  men  and  things,  we  spoke  and 
reasoned  more  correctly,  having  left  off  all  the  manners  and 
habits  of  our  childhood. 

12.  Noir  ire  see  through  a  glass  darkly]  Ai'  ccro-rrTpnv  cv  ni- 
vtynari.  Of  these  words,  sr)me  literal  explanation  is  neces- 
sary. The  vvord  cconrpnv,  which  we  translate  a  glass,  literally 
signifies  a  mirror,  or  reflector,  from  £(s,  into,  and  mrr'ijjKn,  1 
look:  aTld  among  the  ancients,  mirrors  wore  certainly  made  of 
fine  polished  metal.  Tl;e  word  here  may  signify  any  thing  by 
which  the  image  of  a  person  i.s  reflected,  as  in  our  looking,  or 
look  in  glass.  The  word  is  not  used  for  a  glass  to  look  through ; 
nor  would  such  an  image  have  suited  with  the  apostle's  design. 

The  tnnixTpov,  or  inirmr,  is  mentioned  by  some  of  the  most 
jaucicnt  Greek  writers;  so  Anacreon,  Ode  xi.  ver.  1. 
Aeyovatv  Sii  yvvaiKCi, 
XvaKoeuv  yipr,)n  er 

112 


'  face  to  face :  now  I  know  in  part ;  but  then  shall  I  know 
even  as  also  I  am  known. 

13  And  now  abideth  faith,  hope,  charity,  these  three  ;  but 
the  '  greatest  of  the^  is  charity. 

BMatt.18.10.  1  John3.2,— tCii-15.19.   Rom.  1.1.8—10. 


Aa!3o}v  ESOriTPON  aOpct 
KojUflf  ptsu  ovk£t'  ovcra;. 
The  women  tell  me, 
Anacreon,  thou  art  grown  old  : 
Take  thy  mirror,  and  view 
How  few  of  thy  hairs  remain. 
And  again  in  Ode  xx.  ver.  5. 

EyUl    6'    CtT'lTTTpOV    ctrjv 

On-(j;  afi  0\tTrr]s  fic. 
I  wish  I  were  a  mirror. 
That  thou  mightest  always  look  into  me. 
In  Exod.  xxxviii.  8.  we  meet  with  the  term  looking-glasses , 
but  the  original  it;  nxiD  maroth,  and  should  be  translated  mir- 
rors ;  as  out  of  those  very  articles  which  we  absurdly  trans- 
late looking-ChAasBS,  the  brazen  laver  was  made  I  In  the  Greek 
version,  the  word  eauTrrpfii/,  is  not  found  but  twice,  and  tliat  in 
the  apocryplial  books.  In  the  book  of  the  wisdom  of  Solomon, 
chap.  vii.  26.  speaking  of  wisdom,  the  author  says,  "  She  is  the 
briglitness  of  the  everlasting  1  iglit,  xai  £  o-o  t:  r  p  o  v  u  «■  a  X  (  ^  w  r  o  i', 
and  the  unspotted  mirror' oi  tlie  power  of  God  and  the  image 
of  his  goodness."  In  Eccles.  xii.  11.  exhorting  to  put  no  trust 
in  an  enemy,  he  says,  "Though  he  humble  himself,  and  go 
crouching,  yet  take  good  heed,  and  beware  of  him,  and  thou 
slialt  be  unto  him  oif  CKpcimxo^S  etottt  pov,  as  if  thou  hadst 
wiped  a  looking-glass,  (mirror,)  and  thou  shalt  know  that  his 
rust  hath  not  altogether  been  wiped  away."  All  these  passages 
must  be  understood  of  polished  metal,  not  of  glass;  which, 
though  it  existed  among  the  Romans  and  others,  yet  v/as  brought 
to  very  little  perfection  :  and  as  to  grinding  and  silvering  of 
glass,  they  are  modern  inventions. 

Some  have  thought  tliat  the  aposlle  refers  to  something  ol 
the  telescope  kind  ;  by  which  distant  and  small  objects  l)ecome 
visible,  although  theirsurfaces  become  dim  in  pio;iortion  to  the 
quantum  of  the  magnifying  power:  but  this  is  too  refined ;  he 
appeal's  simply  to  refer  to  a  mirror,  by  which  images  were  re- 
flected, and  not  \o  tiny  diaphanous  &ni  mug n if jing  T^owexs, 
through  which  objects  were  perceived. 

Possibly  the  true  meaningof  the  words  (5i'  ecrorrTpov  cv  auny- 
fiart,  throvgh  a  glass  darkly,  may  be  found  among  the. lewisii 
writers,  wlio  use  a  similar  term  to  express  nearly  the  same 
thingto  which  the  apostle  refers.  A  revelation  of  the  willofGod, 
in  clear  and  express  terms,  is  called  by  them  n-cNa  n^~hpi>DH 
aspecnlaria  maira,  a  clear  or  lucid  glass,  nr  specular  ;  in  refer- 
ence specularibus  lapidibus,  to  tlie  diaphanotis,  polished 
stones,  used  by  the  ancients  for  windoirs,  instead  of  glass.  An 
obscure  prophecy  they  termed  N'<in:  n'7T  N''i'?p30K  aspecula 
ria  dela  nuharia,  "  A  specular  which  is  not  clear." 

Numb.  xii.  6.  If  there  be  a  prophet,  I,  the  Lord,  will  make 
inyself  known  unto  him  in  a  vision,  and  I  will  speak  unto 
him  in  a  dream:  Rab.  Tanchum  thus  explains — "My  Shechi- 
nah  shall  not  be  revealed  to  him,  m-'^ta  Nii^pSDNa  beasp'cu- 
laria  maira,  in  a  lucid  specular,  but  only  in  a  dream  and  a 
vision." 

On  Ezek.  i.  4,  5.  And  I  looked  and  behold  a  whirlwind,  a 
great  cloud  and  a  fire  infolding  itself  &c.  Sohar  Chadash, 
fol.  33.  says,  "This  is  a  vision  Ninj  nVt  N''i'?psi3N3  beor^pecu- 
laria  dela  nahara,  "  by  an  obscure  or  dark  specula." 

From  a  great  variety  of  examples  produced  by  Schoettgen,  it 
appears  that  the  rabbins  make  agicat  deal  of  difference  between 
seeing  throuih  the  hccid  glass  or  specular,  and  seeing  t  hrough 
the  obscure  one.  The  first  is  attributed  only  to  Moses,- who 
conversed  with  God/«ce  to  face,  i.  e.  through  the  lucid  specu- 
lar ;  and  between  tlie  other  prophets,  who  saw  him  in  dreams 
and  visions,  i.  e.  through  the  obscure  specular.  In  these  dis- 
tinctions and  sayings  of  the  ancient  .lews  we  must  seek  for 
that  to  wliich'tlie  apostle  alludes.     See  Schoettgen. 

The  word  aiviynart,  which  we  render  darkly,  will  help  us 
to  the  true  meaning  of  the  place.  The  following  is  .Mr.  Park- 
hurst's  definition  of  the  term  and  of  the  thiug.  ''Aiviypa, 
from  Tjviyijiiit,  the  perfect  passive  o{  oivittm,  to  hint,  intimate, 
signify  with  some  degree  of  obsctirity :  an  euigma,  in  which 
one  thing  answers  or  stands  in  correspondence  to,  or  as  the 
representative  of,  another;  which  is,  in  some  respect,  similar 
to  it,  occurs  1  Cor.  xiii.  12.  Nou>,  in  this  life,  we  see  by  means 
of  a  mirror  reflecting  the  images  of  heavenly  and  spiritual 
things,  ev  ati/iyfiart,  in  an  enigmatical  manner,  invisible 
things  being  represented  by  visible;  spiritual,  by  natural; 
eternal,  by  temporal ;  but  then,  in  the  eternal  world,  face  to 
face;  every  thing  being  seen  in  itself,  and  not  by  means  of  a 
representative  or  similitude." 

•  Now  J  knote  in  part]  Though  I  have  an  immediate  i-evela- 
tion  from  God,  concerning  his  great  design  in  the  dispensation 
of  the  Gospel,  yet  there  are  lengths,  breadths,  depths,  and 
heiglits  of  this  design,  which  even  that  revelation  has  not  dis- 
covered ;  nor  can  they  be  known  and  apprehended  in  the 
present  imperfect  state.  Eternity  alone  can  unfold  the  whole 
scheme  of  the  Gospel. 

j[s — lam  known]  In  the  same  manner  in  whic.'' 'J'sem. 
bodied  spirits  know  and  understand. 

13.  And  now,  [in  this  present  life,]  abideth  faith,  hops, 
charity]    These  three  supply  the  place  of  that  dlirect  vision^ 


Of  speaking  and  pTophesyini 


CHAPTER  XIV. 


in  an  imlcnoicn  iongirc. 


which  no  humaa  embodied  gph-it  can  have ;  these  abide  or 
remain  for  the  present  state.  Faith,  by  which  we  apprehend 
spiritual  blessings,  and  walk  with  God.  Ilopr:,  by  wliicli  we 
view  and  expect  eternal  blessedness,  and  pass  tln-oiigh  things 
temporal,  so  as  not  to  lose  those  whicli  ure  eternal.  Charily 
or  tuve,  by  which  wc  sljow  forth  tlic  virtues  of  the  grace 
which  we  receive  by  faith,  in  living  a  life  of  obedience  to 
God,  and  of  good  will  and  usefulness  to  iriLn. 

Bill  the  greatest  of  these  is  charity]  Without /hi'M  it  is 
impossible  to  please  God ;  and  without  it,  we  cannot  partiike 
of  the  grace  of  our  Lord  Jesus:  without  hope,  w  •  could  not 
r.ndure,  as  seeing  him  who  is  invisible ;  nor  hnve  any  ade- 
quate notion  of  the  eternal  world  :  nor  hear  up  \mder  the 
artlictions  and  dilTicultieR  of  life:  but  great,  and  useful,  and 
indispensably  nece.ssary  as  these  are,  yet  charity  or  love  is 
greater:  love  is  the  fulfitliiig  of  the  late  ;  but  this  is  never 
Kiid  oi faith  or  hope. 

It  may  be  necessary  to  enter  more  particularly  into  a  con- 
sideration of  the  citticltision  of  this  very  important  chapter. 

1.  JLore,  is  properly  the  image  of  God  in  the  soul ;  for  God 
is  LOVE.  By  faith,  we  receive  from  our  Maker;  by  hope,  we 
expect  a  future  and  eternal  good;  but  by  love,  we  resemble 
God;  and  by  it  alone  are  we  qualified  to  enjoy  heaven,  and 
be  one  willi  liim  throughout  eternity.  Faith,  says  one,  is  the 
foundation  of  the  Cliristian  life,  and  of  good  works  :  Hope 
rears  the  superstructure;  but  lot'e  finishes,  compleles,  and 
vrowns  it  in  a  blessed  eternity.  Faith  and  hope  rrspoct  our- 
selves alone;  love  takes  in  both  God  and  man.  Faith  iielps,  and 
hope  sustains  us  :  but  love  to  God  and  man  makes  us  obedient 
nnd  useful.  This  one  consideration  is  sufllcienl  to  show  that 
lore  is  greater  tlian  e\l\ic\ faith  or  hipe. 

2.  .Some  say  love  is  tlje  greatest,  because  it  remains  throngli- 
out  eternity,  whereas /ai'M  and  Ay/je  proceed  only  thjough  life  ; 
}ience  we  say,  that  there  faith  is  lost  in  sight,  and  hope  in 
fruition.  But  does  the  apostle  say  so?  Or  does  any  man  in- 
spired by  God,  say  sol  1  believe  not.  Faith  and  hope  will 
as  necessarily  enter  into  eternal  glory,  as  love  will.  The  per 
fcctions  of  God  are  absolute  in  their  nature,  infinite  in  num- 
ber, and  eternal  in  their  duration.  However  high,  glorious,  or 
eubJiMie  the  soul  may  be  in  that  Cv  ;rnal  state,  it  will  ever,  in 
rv»spect  to  God,  be  limited  in  its  powers;  and  must  be  tm- 
proved,  and  expanded,  by  the  cnmmunications  of  the  Su- 
preme Being.  Hence  it  will  have  infinite  glories  in  the  nature 
of  God  to  apprehend  by  failh,  to  anticipate  by  /eope,  and  enjoy 
by  love. 

3.  From  the  nature  of  the  Divine  perfections,  there  must 
be  infinite  glories  in  thein  which  must  be  objects  of  faith  to 
disembodied  spirits;  because  it  is  impassible  that  they  should 
he  experimentally,  or  possessively  known  by  any  creature. 
Kven  in  the  heaven  of  heavens  we  shall,  in  reference  to  the 
infinite  and  eternal  excellencies  of  God,  xcalk  by  faith,  and 
■i\ot  by  sight.  We  shall  credit  the  existence  of  inlinite  and  il- 
limitable glories  in  Him,  which,  from  their  oftso/M/e  and  inji- 
iiite  nature,  must  be  incoinmunicabie.  And  as  the  very  na- 
ture of  tlie  soul  shows  it  to  be  capable  of  eternal  growth  and 
imjirovemenl ;  so  the  communications  from  the  Deity,  which 
are  to  produce  this  growth,  and  elToct  this  improvement,  must 
t>e  objects  ni  faith  to  the  pure  spirit;  and,  if  objects  of  faith, 
consequently  oft;ecA9  of  hope  ;  for,  us  hope  is  "the  expectation 
of  future  good,"  it  is  inseparable  from  the  nature  of  the  soul, 
to  k-notp  of  the  existence  of  any  attainable  good,  without  ma- 
king it  immediately  the  object  of  desire  or  hope.  And  is  it  not 
this  that  shall  constitute  the  eternal  and  progressive  happiness 
of  the  immortal  spirit;  viz.  knowing,  from  what  it  has  re- 
c»>ived,  that  there  is  infinitely  more  to  be  received;  and  de- 
siring to  be  put  in  possession  of  every  communicable  good 
which  it  knows  to  eiistl 

4.  A.S  faith  noes  forward  to  view,  so  hope  goes  forward  to 
desire;  and  God  continues  to  communicate;  every  coinmu- 
tiication  making  way  for  another,  by  preparing  the  soul  for 
greater  enjoyment;  and  this  enjoyment  nuist  produce  lore. 
To  say  that  the  soul  can  have  neither  faith  nor  hope  in  a  fu 
ture  state,  is  to  say  that-,  as  soon  as  it  enters  heaven,  it  is  ;ls 
happy  as  it  can  po.<!sil)ly  be ;  and  this  goes  to  exclude  all  i 
groteth  in  the  eternal  stale;  and  all  progressive  manifesta- 
tions and  communications  of  God  :  and  consequently  to  fix 
a  spirit  which  is  a  composition  of  infinite  desires,  in  a  slate 
of  eternal  sameness,  in  which  it  must  be  greatly  changed  in 
its  constitution,  to  find  endless  gralificntlon. 


'  5.  To  sum  up  the  reasoiiing  on  this  subject,  I  think  it  neces- 
sary to  obsei  ve — 1.  That  the  lerm  faith  is  here  to  be  taken  in 
the  general  sense  of  the  word,  for  that  belief  which  a  soul  has 
of  the  infinite  sulRciency  and  goodness  of  God;  in  conae- 
qui'uce  of  the  discoveries  he  has  made  of  himself  and  his 
designs,  either  by  revelaJion,  or  immediately  by  his  S'pirii. 
Now  we  know  that  (Jod  lias  revealed  himself  not  only  in  re- 
ference to  this  world,  but  in  reference  to  eternity :  and  much 
of  our /rtiV/i  is  employed  in  things  pertaining  to  the  eternal 
loorld,  and  the  enjoyments  in  that  stale.  2.  That  ho]ie  is  to 
be  taken  in  its  common  acceptation,  the  e.rpectation  of  fu- 
ture good;  which  expectation  is  necessarily  founded  onjaith , 
as  faitli  is  founded  on  knowledge.  God  gives  a  revelation 
which  concerns  both  worlds;  containing  exceeding  great  and 
precious  promises  relative  to  4o^//.  We  6e/iere  what  he  has 
said  on  his  own  veracity ;  and  wc  hope  to  enjoy  the  premised 
blessings  in  both  worlds,  because  he  is  faithful  who  has  pro 
niised.  3.  As  the  promises  stand  in  rf;fprence  to  both  w-orldi<, 
so  also  must  \\\efuith  and  hope  to  which  these  promises  stand 
as  objects.  4.  "The  enjoyments  in  the  eternal  world  are 
all  spiritual,  and  must  proceed  immediately  from  God  him- 
self 5.  God,  in  the  plenitude  of  his  excellencies,  is  as  inconi- 
prelicnsible  to  a  glorified  spirit,  as  he  is  to  a  spirit  resident  in 
fl'\sh  and  blood.  6.  Every  created,  intellectual  nature,  is  ca- 
pable of  eternal  improvement.  7.  If  seeing  God  as  he  is,  be 
essential  to  the  eternal  happiness  of  beatified  spirits,  then  the 
discoveries  wliich  He  makes  of  himself  must  be  gradual: 
forasmucli  as  it  is  impossible  that  an  inlinite  eternal  nature 
can  be  manifested  to  a  creal»^d  and  limited  nature,  iu  any 
other  way.  8.  As  the  perfections  of  God  are  infinite,  they  arc 
ca|);ible  of  being  eternally  ma^iifested :  and  after  all  mani- 
festations, there  must  be  an  infinitude  of  perfections  still  to  be 
brought  to  view.  9.  As  every  soul  that  has  any  just  notion  of 
God  must  know  that  he  is  po.ssessed  of  till  possible  perfections  ; 
so  these  perfections  being  objects  of  knowledge  must  be  ob- 
jects of  Jo  it  h.  10.  Every  holy  spirit  feels  its<,lf  possessed  of 
unlimited  dc-nres  for  the  enjoyment  of  spiritual  good;  and 
failh,  in  the  infinite  goodness  of  God  necessarily  implies  that 
he  will  satisfy  every  desire  he  has  excited.  11.  The  power  lo 
gratify,  in  the  Divine  Being,  and  the  capacity  to  be  gratified 
in  the  immortal  spirit,  will  necessarily  excite  continual  de- 
sires;  which  desires,  on  the  evidence  of  faith,  will  as  neces- 
sarily produce  hope,  which  is  the  expectation  of  future  good. 
12.  AH  possible  perfections  in  God,  are  the  objects  of  faith: 
and  the  communication  of  all  possible  blessedness,  the  ol)ject 
of  hope.  13.  Faith  goes  forward  to  apprehe/id,  and  hope  to 
anticipate,  as  God  continues  to  discover  his  unbounded 
ghiries  and  perfections.  14.  Thus  discovered  and  desired, 
their  influences  become  comiTiunicalcd,  love ;)o.s-A"esses  them, 
and  is  excited  a.ni\  increased  by  the  communication.  15.  With 
respect  to  those  wliich  are  communicated,  faith  and  hope 
cease,  and  go  forward  to  7iew  apprehensions  and  anticipa- 
tions: wliile  love  continues  lo  retain  and  enjnylhe  whole. 
16.  Thus  an  eternal  interest  is  kept  up  ;  and  infinite  blessing.s, 
in  endless  succession,  apprehended,  cniticipalcd,  and  enjoyed. 

6.  I\Iy  opinion,  {\nil faith  and  hoj)i,  as  well  as  love,  will  con- 
tinue in  a  future  slate,  will,  no  doubt,  appear  singular  to  ma- 
ny, who  have  generally  considered  the  two  former  as  neces- 
sarily terminating  in  this  lower  world :  but  this  arises  from 
an  improper  notion  of  the  beatified  stale;  and  from  inatten- 
tion to  tlie  state  nnd  capacity  of  the  soul.  If  it  have  the  same 
faculties  there  which  it  has  here,  howsoever  improved  they 
may  be,  it  must  acquire  it.-;  happiness  from  the  Supreme 
Being,  in  the  way  of  commit  nicution  ;  and  tliis  communica- 
tion must  nece.ssuiily  he  gradual,  for  the  reasons  already 
allege<l:  and  if  gradual,  then  there  must  be,  (if  in  that  stale 
we  have  any  knowledge  at  all  of  the  Divine  nti\.y\re,)  faith  that 
such  things  exist,  and  may  be  conmiunicated;  desire  to  pos- 
sess them  because  they  are  good;  and  hope  that  these  good 
things  shall  be  communicated. 

7.  I  conclude,  therefore,  from  these,  and  a  multitude  of  other 
reasonings,  which  might  he  brought  to  hear  on  this  subject, 
that/fti7/i  and  hope  will  exist  in  the  eternal  world  as  well  as 
love  ;  and  that  there,  as  w-ell  as  here,  it  may  endlessly  be  said, 
The  greatest  of  these  is  love.  With  great  propriety,  therefore, 
does  the  apostle  exhort,  Follow  after  love ;  it  being  so  essential 
to  our  comfort  and  haj^iincss  here,  and  to  our  beatification  in 
the  eternal  world ;  and  how  necessary  faith  and  hope  are  to 
the  same  end,  wc  have  already  seen. 


■"•^s  niiuaiu  lie  uone  tn  loce,  OD — *u.     la.  m.  luoo.     a.  u.  od.     a.  u.  «j.  ewy.     An.  Imp.  fSeronis  ua?s.  o.j 

FOLLOW  after  charity,  and  "  desire  spiritual  gifts,  but  ]    3  But  he  thai  prophesieth  speaketh  unto  men  to  edification, 
■>  rather  that  ye  may  prophesy.  [  and  exhortation,  and  coml^ort. 

2  For  he  that  °  speaketh  in  an  unknown  tongue  speaketh  not  I    4  He  that  speaketh  in  an  unknown  tongue  edifielh  himself; 
unto  tnen,  but  unto  God  :  for  no  man  <<  understandeth  Am;    but  he  that  prophesieth  edifielh  the  church, 
nowboit  in  the  spirit  he  speaketh  mysteries.  5  I  would  that  ye  all  spake  with  tongues,  but  rather  that  ye 

»Ch.l2.31.— b  Num.U.'JS,  29.  I  c  Acts  2  4.&  10.16 -.1  Gr.  he.->roh.   Arls  2?  S<. 

NOTES.— Verse  1.  Fblloic  after  charity'\  Most  earnestly  lo  acquire,  and  difficult  to  retain  this  blessed  state ;  but  it  ia 
labour  to  be  put  in  possession  of  that  love  which  beareth,  be-  essential  to  your  present  peace  and  eternal  happiness.  Thi« 
Iieveth,  hopeth,  and  endureth  all  things.    It  may  be  difllcult    clause  belongs  to  the  preceding  chapter. 

143 


Of  prax/ing  and  giving  thanks 


I.  CORliNTHlAiNS. 


prophesied  :  for  greater  is  lie  that  prophesieth  than  he  that 
apeaketli  with  tongues,  except  lie  interpret,  that  the  churj;h 
may  receive  edifying. 

6  Now,  brethren,  if  I  come  nnto  you  speaking  with  tongues, 
what  shall  I  profit  you,  except  I  shall  speak  to  you  either  by 
•  revelation,  or  by  knowledge,  or  by  prophesying,  or  by  doc- 
trine ^  ,         .  J      1    .1  ■ 

7  And  even  things  without  life  giving  sound,  whether  pipe 
or  harp,  except  they  give  a  distinction  in  the  f  sounds,  how 
shall  it  be  known  what  is  piped  or  harped  7  ,       ,        ^  „ 

8  For,  if  the  trumpet  give  an  uncertain  sound,  who  shall 
prepare  himself  to  the  battle  ^ 

9  So  likewise  ye,  except  ye  utter  by  the  tongue  words  ^  easy 
to  be  understood,  how  shall  it  be  known  what  is  spoken  1  for 
ye  shall  speak  into  the  air. 

e  Ver.26,— f  Or,  tunes.— f  Or. significant. 

Desire  spiritual  gifts]  Ye  are  very  intent  on  getting  those 
splendid  gifts  which  may  add  to  your  worldly  consequence; 
»nd  please  your  carnal  minds ;  but  labour  rather  to  get  the 
gifts  of  God's  Spirit,  by  which  ye  may  grow  in  grace,  and  be 
useful  to  others  :  and  particularly  desire  that  ye  may  i^ro- 
p/iesy,  that  ye  may  be  able  to  teach  and  instruct  others  in  the 
things  of  their  salvation. 

2.  Fbr  he  that  speaketh  in  an  unknown  tongue]  This  chap- 
ter is  crowded  with  difficulties.  It  is  not  likely  that  the  Holy 
Spirit  should,  in  the  church,  suddenly  inspire  a  man  with  the 
knowledge  of  some  foreign  language,  which  none  in  the 
church  understood  but  himself:  and  lead  him  to  treat  the 
mysteries  of  Christianity  in  that  language,  though  none  in  the 
place  could  profit  by  his  teaching. 

Dr.  Lightfoot's  mode  of  reconciling  these  difficulties  is  the 
most  likely  I  have  met  with.  He  supposes  that,  by  the  un- 
known tongue,  the  Hebrew  is  meant :  and  that  God  restored 
^he  true  knowledge  of  this  language  when  he  gave  the  apos- 
tles the  gift  of  tongues.  As  the  Scriptures  of  the  Old  Testa- 
ment were  contained  in  ihis  language,  and  it  has  beauties, 
energies,  and  depths  in  it,  which  no  verbal  translation  can 
reach :  it  was  necessary  for  the  proper  elucidation  of  the  pro- 
phecies concerning  the  Messiah,  and  the  establishment  of  the 
Christian  religion,  that  the  full  meaning  of  tlie  words  of  this 
sacred  language,  should  be  properly  understood.  And  it  is 
possible  that  the  Hebrew  Scriptures  were  sometimes  read  in 
the  Cln-istian  congregations,  as  they  were  in  tlie  Jewish  syna- 
gogues ;  and  if  the  person  who  read  and  understood  them 
had  not  the  power  and  faculty  of  explaining  thein  to  others  ; 
in  vain  did  he  read  and  understand  theni  himself.  And  we 
know  that  it  is  possible  for  a  man  to  understand  a  language, 
the  force,  phraseology,  and  idioms  of  which  he  is  incapable 
of  explaining,  even  in  his  mother's  tongue.  We  shall  see,  in 
the  course  of  these  notes,  how  this  view  of  the  subject  will 
apply  to  the  illustration  of  the  apostle's  words  throughout  the 
chapter. 

Speaketh  not  unto  men,  but  unto  God]  None  present  un- 
derstanding the  language,  God  alone  knowing  the  truth  and 
import  of  what  he  says. 

In  the  spirit  he  speaketh  mysteries]  Though  his  own  mi?id, 
tfor  so  irncviJiaTt  is  understood  here  by  many  eminent  critics,) 
appreliends  the  mysteries  contained  in  the  words  which  he 
reads  or  utters;  but  if,  by  the  Spirit,  we  understand  the  Spi- 
rit of  God,  it  only  shows  that  it  is  by  that  Spirit  that  he  is 
/enabled  to  speak  and  apprehend  these  mysteries.  See  the 
note  on  ver.  19. 

3.  But  he  that  prophesieth]  The  person  who  has  the  gift 
of  teaching,  is  much  more  useful  to  the  church  than  he  is 
who  has  only  the  gift  of  tongues,  because  he  speaks  to  the 
prolit  of  men,  viz.  to  their  edification,  by  the  Scriptures  he 
eximunds  ;  to  their  exhortation,  by  what  he  teaches  ;  and  to 
their  comfort,  by  his  revelation.— TWiVAi/.  I  must  here  refer 
to  my  sermon  on  this  text,  intituled,  "The  Christian  Prophet 
and  his  Work,"  in  which  I  have  endeavoured  to  consider  the 
whole  of  this  subject  at  large. 

4.  He  that  speaketh  in  an  unknown  tongue]  In  the  TTehreic 
for  instance:  the  knowledge  of  the  depth  and  power  of  which 
lie  has  got  by  a  divine  revelation,  tdificth  himself  by  that 
knowledge.  ^ 

JIuf  he  that  prophesieth]    Has  the  gift  of  preaching. 
Edifieih  the  church]    Speaketh  unto  men  to  edification,  ex- 
Iwrtaiion,  an(lromfort,.ver.  3. 

5.  i  woula  that  ye  all  spake  with  tongues]  The  word  9rXto, 
does  not  so  much  imply  a  wish,  or  desire,  as  a.  command  or 
permissvn.  As  if  he  had  said,  I  do  not  restrain  you  to  pio- 
phesyrng  or  teaching,  though  I  prefer  tliat;  but  I  give  you 
full  perm  ision  to  speak  in  Hebrew  whenever  it  is  proper; 
and  when  one  is  present  who  can  interpret  for  the  edificivtiou 
of  the  church  :  provided  yourselves  have  not  tiiat  gift,  though 
you  understand  the  language.  The  apos'le  said  tongue,  in  the 
singular  nnmber,  ver.  2,4.  because  he  spoke  of  asirig/eman.- 
nnvr  he  ."^ays  tongues,  in  the  plural  number,  because  he  speaks 
of  many  speaking;  but  he  has  the  same  meaning  in  both 
places       \ighlft,ot. 

Greater  is  he  that  prophesieth]  A  useful,  zealous  preacher, 
Ihnunh  unskilled  in  learned  languages,  is  much  greater  in  the 
eialit  of  God,  and  in  the  eye  of  sound  common  sense,  than  he 
whi  has  ihe  gift  of  those  learned  tongues:  except  he  i?iler- 
f"'el ;  and  we  seldom  find  great  scholars  good  preachers. 
This  should  huipble  the  scholar,  who  is  too  apt  to  be  proud 


in  an  unknown  tongue. 

10  There  are,  it  may  be,  so  many  kinds  of  voices  in  the  world, 
and  none  of  them  is  without  signification. 

11  Therefore,  if  I  know  not  the  meaning  of  the  voice,  I  shall 
be  unto  him  that  speaketh  a  barbarian,  and  he  that  speaketh 
shall  be  a  barbarian  unto  me. 

12  Even  so  ye,  forasmuch  as  ye  are  zealous  i>  of  spiritual 
gifts,  seek  that  ye  may  excel  to  the  edifying  of  the  church. 

13  Wherefore  let  him  that  speaketh  in  an  unknown  tongue 
pray  that  he  may  interpret. 

14  For,  if  I  pray  in  an  unk7iown  tongue,  my  spirit  prayeth, 
but  my  unf'.'iistanding  is  unfruitful. 

15  What  is  it  then  1  I  will  pray  with  the  spirit,  and  I  will 
pray  witli  the  understanding  also  ;  >  I  will  sing  with  the  spi- 
rit, and  I  will  sing  ><  with  tlie  underetanding  also. 

16  Else,  when  thou  shalt  bless  with  the  spirit,  how  shall  he 

h  ar.ofsjjifita.— iEph.5.19.   Col. 3.16  — k  Ps!i.l7.7. 


of  his  attainments,  and  despise  his  less  learned,  but  more 
useful  brother.  This  judgment  of  St.  Paul  is  loo  little  re- 
garded, 

6.  Speaking  teith  tongues]    Without  interpreting. 
What  shall  I  profit  you  ?]     i.  e.  I  shall  not  profit  you  ; 
Except  1  shall  speak  to  you  either  by  revelation]    Of  some 

secret  thing:  or  by  knoicledge,  of  some  mystery:  or  by  pro- 
phesying, foretelling  some  future  event :  or  by  doctrine,  \n- 
sttucting  you  what  to  believe  and  practise. — See  Whitby. 
These  yowr  words  are  taken  in  different  acceptations  by  learn- 
ed men.  The  general  sense  of  the  terms  is  that  given  above  : 
but  the  peculiar  meaning  of  the  apostle  is  perhaps  not  easily 
discerned. 

7.  And  even  things  without  life]  I  may,  as  if  he  had  said, 
illustrate  this  farther,  by  refeiTing  to  a  pipe  or  harp  ;  if  these 
were  to  utter  mere  sounds  without  order,  harmony,  or  me- 
lody :  though  every  tone  of  music  might  be  in  the  sounds, 
surely  no  person  could  discern  a  tune  in  such  sounds,  nor 
receive  pleasure  from  such  discords :  even  so  is  the  person 
who  speaks  in  an  unknown  tongue,  but  does  not  interpret. 
His  speech  tends  no  more  to  edification,  than  those  discordant 
and  unmeaning  sounds  do  to  pleasure  and  delight. 

8.  If  the  trumpet  give  in  uncertain  sound]  If,  when  the 
soldier  should  prepare  nimself  for  the  battle,  the  trumpet 
should  give  a  different  sound  to  that  which  is  ordinarily  useii 
on  such  occasions ;  the  soldier  is  not  informed  of  what  he 
should  do,  and'therefore  does  not  arm  himself;  consequently, 
that  vague,  unintelligible  sound  of  the  trumpet,  is  of  no  use. 

9.  Likeicise  ye]  If  ye  do  not  speak  in  the  church  so  as  to 
be  understood,  your  labour  is  useless:  ye  shall  speak  into 
the  air ;  your  speech  will  be  lost  and  dissipated  in  the  air, 
without  conveying  any  meaning  to  any  person:  there  will  be 
a  noise  or  sound,  but  nothing  else.  Gifts  of  that  kind,  thvis 
used,  are  good  for  nothing. 

10.  There  are  it  7nay  be]     Ei  rnxot,  for  example.  • 
So  many  kinds  of  voices]    So  many  different  languages  ; 

each  of  whicli  has  its  distinct  articulation,  pronunciation, 
emphasis,  and  meaning  ;  or  there  may  be  so  many  different 
nations,  each  possessing  a  different  language,  &c. 

11.  If  I  know  not  the  meaning  of  the  voice]  Tnv  ivvafnv 
Tt]i  (fxourig,  the  power  and  signification  of  the  language. 

I  shall  be  unto  him  that  speaketh  a  barbarian]  I  shall  ap- 
pear to  him,  and  he  to  me,  as  a  person  who  had  no  distinct, 
and  ;;rticulate  sounds  which  can  convey  any  kind  of  meaning. 
This  observation  is  very  natural,  when  we  hear  pereoiis 
speaking  in  a  language  of  whicli  we  know  nothing  ;  we  won- 
der how  they  can  understand  each  other  ;  as,  in  tlieir  speech, 
there  appears  to  us  no  regular  distinction  of  sounds  or  words. 
For  the  meaning  and  origin  of  the  word  barbarian,  see  the 
note  on  Acts  xxviii.  2. 

12.  Forasmuch  as  ye  are  zealous]  Seeing  ye  afl^ect  so  much 
to  have  spiritual  gifts  ;  seek  that  you  may  get  those  by  which 
ye  may  excel  in  edifying  the  church. 

13.  Pray  that  he  may  interpret]  I,el  him  who  speaks  or 
reads  the  prophetic  declarations  in  Ihe  Old  Testamei^l,  in  that 
tongue  in  which  they  were  originally  spoken  and  written,  pray 
to  God  that  he  may  so  understand  tliem  himself,  and  receive 
the  girt  of  interpretation,  that  he  may  be  able  to  explain  them 
in  ail  their  depth  and  latitude  to  others. 

14.  For  if  I  pray  in  an  unknown  tongue]  If  my  prayera 
are  composed  of  sentences  and  sayin,^s  taken  out  of  the  pro- 
phets, &c.  and  in  their  own  language  :  my  spirit  prayeth  ; 
my  heart  is  engaged  in  the  work,  and  my  prayere  answer  all 
the  purpose  of  prayers  to  myself:  but  my  under.^tanding  is 
unfruitful  to  all  others,  because  they  do  not  understand  my 
prayers;  and  I  either  do  not,  or  cannot  interpret  them.  Seo 
the  note  on  ver   19. 

1.5.  I  will  pray  wUh  the  spirit}  I  will  endeavour  to  hove 
all  my  prayers  influenced  and  guided  by  tlie  Spirit  of  God  ; 
and  to  have  my  own  heart  deeply  aflected  in  and  by  the 
work. 

And  I  will  pray  with  the  ujide- standing  also]  I  will  en- 
deavour so  to  pray,  that  others  may  understand  me  ;  and  thus 
be  edified  and  improved  by  my  prayers.  And  therefore  I  will 
pray  in  a  language,  in  the  public  congregation,  that  may  be 
understood  by  all  present ;  so  that  all  may  join,  not  only  in  the 
act,  but  in  the  spirit  of  devotitm. 

I  wilt  sing  with  the  spirit]  It  does  appear  that  singing 
psalms,  or  spiritual  hymns,  was  one  thing  that  was  implied 
in  what  is  termed  prophesying  in  the  Old  Testament,  as  is  evi- 


The  necessity  of 


CHAPTER  XIV. 


that  occupieth  ihe  room  of  the  unlearned  say  Amen  '  at  thy 
givingof  thanks,  seeing  he  underslaiidplli  not  what  thou  say  est? 

17  For  thou  verily  givest  thanks  well,  but  the  otiier  id  not 
edified. 

18  I  thank  my  God,  I  speak  with  tongues  more  than  ye  all : 

19  Yet  in  the  church  1  had  rather  speak  five  words  with  my 
understandhig,  that  by  my  voice  I  inijrlit  teach  others  also, 
than  ten  thousand  words  in  an  unknown  tongue. 

20  Brethren,  "be  not  children  in  understanding:  liowbeit  in 
malice  "  be  ye  children,  but  hi  understanding  be  ye  °  men. 

21  P  In  the  law  it  is  ■>  written,  With  men  of  other  tongues 
and  other  lips  will  I  sjjeak  uiiio  tliis  people  :  and  yet  for  all 
that  will  tliey  not  hear  me,  saitjt  tlie  LorJ. 

ICh  U.al.— inPj«.W1.2.  Moll.  U.as.t  18.;>«1S.14.  R«m.lG.I9.Ch.3.1.  Eph. 
4  14.   Ili!b5.12,  13.  ^ 

dent  from  1  Sam.  x.  5,  6, 10,  &c.  And  wiien  this  came  through 
an  immediate  alflatiis  or  inspiration  of  G'od,  there  is  no  doubt 
that  it  was  exceedingly  edifying;  and  must  have  served 
greatly  to  improve  and  excite  the  devotional  spirit  of  all  that 
were  present  But  I  ratlier  suppose  that  their  singing  con- 
sisted in  solemn  well-nieasured  reci/alivo,  than  in  the  jing- 
ling and  ofien  foo'^h  sounds  which  we  use  wlien  a  single 
monosyllable  is  sometimes  shivered  into  thirty-six  demi- 
semiquavers  ! 

Here  it  may  not  be  improper  to  remark  that  the  spirit 
a.nd  l]\e  understanding  are  seldom  united  in  our  congrega- 
tional singing.  Tliose  whose  hearts  are  riglil  with  Ood,  liive 
generally  no  s/fill  in  music  ;  and  tliose  who  are  well  skilled  in 
music,  liave  seldom  a  devotional  spirit ;  but  are  generally 
proud,  self-willed,  contentious,  and  arrogant.  Do  not  these 
nersons  entirely  overrate  themselve.*?  Of  all  the  liberal  arts, 
surely  music  is  the  least  useful,  however  ornamental  it  may 
oe.  And  should  any  thing  be  esteemed  in  the  church  of  God, 
but  in  proportion  lo  its  utility  ?  A  good  singer,  among  the 
people  of  t5od,  who  has  not  the  life  of  God  in  his  soul,  is  vox- 
el  pr/Bterea  tiihil,  as  Ileliogabuhis  said  of  the  nightingale's 
brains  on  which  he  desired  to  sup,  he  is  nothing  but  asound. 
Some  of  those  persons,  I  mean  they  who  sing  with  the  under- 
standing,  williout  the  spirit;  suppose  themselves  of  great 
consequence  in  the  church  of  Christ;  and  tliey  find  foolish, 
superficial  people,  whom  they  persuade  to  be  of  their  own 
mind,  and  soon  raise  parties  and  contentions  if  tliey  have 
not  every  thing  their  oic n  way  ;  and  tliat  way  is  generally  as 
absurd  ijs  it  is  unscriptural,  and  contrary  to  the  spirit  and 
simplicity  of  tlie  Gospel. 

16.  Tie  that  occtipii-.th  Ihe  mom  of  the  unlearned]  One  who 
is  not  acquainted  with  the  language  in  which  you  speak,  sing, 
or  pray ; 

Hay  Amen]  Give  his  assent  and  ratification  to  what  he  does 
not  understand.  It  was  very  frequent  in  primitive  times,  to 
express  their  approbation  in  the  public  assemblies  by  Ame7i. 
This  practice,  soberly  and  piously  conducted,  might  still  be 
of  great  use  in  the  church  of  Clirist. 

This  response  was  of  the  highe.st  authority  and  merit  among 
the  Jews;  they  even  promised  the  remission  of  all  sins;  the 
annihilation  of  the  sentence  of  damnation;  and  the  op'-ning 
of  the  gates  of  Paradise,  to  those  who  fervently  say  Amen. 
And  it  is  one  of  their  maxims,  that  "  greater  is  he  who  says 
Amen,  than  he  who  pnrys."  See  many  tesliino'iies  of  tliis 
kind  in  Schoellgen.  Now,  allowing  that  this  was  of  so  much 
consequence  in  the  time  of  .-t.  Paul  :  it  w»e  a  very  serious 
matter  for  a  person  to  be  in  a  congregation  where  piayer  was 
olU^red,  and  who  could  not  say  Amen,  because  the  prayers 
were  in  a  language  which  he  did  not  understand. 

17.  Thou  verily  givelh  than/cs  irell]  Becausf  he  felt  grati- 
tude ;  and,  from  a  sense  of  his  obligation,  gave  praise  to  God  : 
but  because  this  was  in  an  unknown  tongue,  those  who  heard 
him,  received  no  edification. 

l.S  I  speak  trith  tongues  more  than  ye  aH]  IJe  understood 
more  languages  thanaiiyof  tht-ni  d.d;  andthis  wasiniiispensa- 
bly  iieces.'^ry,  as  he  wa.s  the  apostle  of  tlie  Gentiles  in  general; 
and  had  to  preach  to  difl'crcni  provinces  where  ditrereut  dia- 
lects, if  not  languages,  were  used.  In  the  hebrew,  Syriuc, 
Greek,  and  Latin,  he  was  undoubtedly  well  skilled  from  his 
educaton  ;  and  how  many  he  miglit  understand,  by  miracu- 
lous gift,  we  cannot  tell.  But,  even  literally  understood,  it  is 
very  probable  that  he  knew  more  languages  than  any  man  in 
the  cliiirch  of  Corintli. 

19.  Yet  in  the  dlnirch]  As  the  grand  object  of  public  wor- 
ship is  the  edification  of  those  whoalieiu!  ;  ,^re  irorr/s,  spoken 
eoas  10  convey  edification,  were  of  u  uch  more  constquence 
than  ten  thousand,  which  not  being  iindersiood,  could  cmvey 
none.  By  the  word  yXorrcr,,  tongue,  to  which  we  add  un- 
knowti,  I  suppose  the  apostle  always  means  tlie  Hebrew,  for 
the  reasons  offered  in  tlie  note  on  ver.  1. 

Orie  of  tlie  grent'-st  difllciillies,  saye  Bishop  Pearce,  in  this 
epistle,  is  contained  in  the  words  irvcvjia,  and  vovi.  spirit  and 
understanditig,  -which  are  frequently  used  in  this  chapter; 
and,  fixing  the  true  meaning  ol  these  words,  will  solve  the 
.difficulty.  In  this  verse  the  apostle  explains  XaAcii'  t<.>  k>i, 
to  speak  wiih  the  nndf.rslanding,  by  ti/a  a^Knvi  kurry^jjo-oj, 
that  I  might  teach  others;  so  that  the  sense  of  yoi)$,  under- 
standing, seems  to  be  that  understanding  which  the  he'irer 
has  oj  what  is  said,  and  this  sense  will  agree  well  with.  /  will 
sine  with  the  spirit;  and  iri(A  the  understanding,  ver.  lo. 

He  obsoiv-es  also,  thaljr^'fu^ia,  spirit,  and  i"  «?,  understand- 
ing, have  a  sense  opposite  to  each  othec  so  that  if  vovj,  is 
Vol.  VI.  T 


understanding  and  prudence. 

22  Wherefore  tongues  are  for  a  sign,  not  to  them  that  believe, 
but  to  theui  tliat  believe  not :  but  prophesying  sc"rre(/inot  for 
th.ui  that  believe  tir.t,  but  for  tlicni  which  beJicVc. 

23  If  therefore  the  whole  church  be  come  together  into  one 
place,  and  all  .speak  with  limgues,  and  there  come  in  Ihotelhat 
are  unlearned,  or  unbelievers,  '  will  they  not  say  that  ye  are 
mad  1 

21  But  if  all  prophesy,  and  there  come  in  one  that  believelh 
not,  or  o«e  unlearned,  he  is  convinced  of  all,  he  is  judged  of  all: 

25  And  thus  are  the  secrets  of  hi?  heart  made  manifest ; 
and  So  falling  down  on  his  face  he  will  worship  God,  and  re- 
port '  that  God  is  in  you  of  a  truth. 

2tj  How  is  it  then,  brethren  1  when  ye  come  together,  every 

1  Pet.'.'.a.— o  Or.p«rftcr,  or,  of  «  riue  Hft.     (.h.a.O— p  John  lU.M.— 
"         -      '     -  «:h.8?3 


q  l.».-. 


.''>.i3.-8 1'»»  45  a. 


rightly  rendered,  the  understanding  which  another  has  of 
what  is  said  ;  then  ntteii/ta,  will  signify  a  man's  own  mind; 
i.  e.  his  own  understanding  of  what  he  himself  speaks  :  and 
this  sense  agrees  well  with  ver.  2.  In  the  spirit  he  speakelh 
mysteries. 

20.  Be  not  children  in  understanding]  There  are  three 
words  here  to  which  we  must  endeavour  toafiix  the  proper 
sense — 1.  liaii'iu,  signifies  children  in  general,  but  particu- 
larly such  as  are  grown  up,  so  as  to  be  fit  to  send  to  school,  in 
order  to  receive  instruction— 2.  N()ri.>5,  from  vn,not,  andfiiroi, 
I  speak,  signifies  an  ivfani,  one  that  cannot  yet  speak,  and 
is  in  the  lowest  stage  of  infancy — 3.  TcXtioi,  from  rtXtw,  I 
complete  or  perfect,  signifies  those  who  ar<-  arrived  at  perfect 
jnaturity,  both  of  growth  and  understanding.  Weshall  now 
see  the  apostle's  meaning.  Brethren,  be  not,  iraiiia,  as  Utile 
children,  just  beginning  to  gj  to  school,  in  order  to  learn  the 
fii-st  elements  of  their  mother  tongue;  and,  with  an  under- 
standing only  sufficient  to  apprehend  those  elements. 

In  malice]  KaKia,  in  wickedness  ;  j'ljjria^rrc,  he  ye  ns  in- 
fants, who  neither  speak,  do,  nor  purpose  evil. 

But  in  understanding]  Te\ciui  yivecOe,  he  ye  perfect  mfn, 
whose  vigour  of  body,  and  energy  of  mind,  ."^how  a  tuuipleJe 
growth  ;  and  a  well  cultivated  understanding. 

21.  In  Ihe  lair  it  is  written]  But  the  passage  quote<I  is  m 
Isa.  xxviii.  11.  Here  is  no  contradiction,  for  the  term  rp^n  to- 
rah,  LAW,  was  used  by  the  Jews  lo  expn.ss  the  whole  Snip- 
tures,  law,  prophets,  and  hag'ographia ;  and  they  used  it  to 
distinguish  the  sacred  writings  tVoiii  the  words  of  the  srriteit. 

With  men  of  other  tongues]  Bp.  Poarce  paraphrases  this 
verse  as  fillows  :  ''  With  the  tongues  of  foreigners,  and  with 
the  lips  of  fori^igners,  will  I  speak  to  this  people;  and  yi-t, 
for  all  that,  will  they  not  hear  me,  Siiith  the  Lord."  To  enter 
info  th.e  apostle's  meaiiiirg,  v.e  must  enter  into  that  of  the 
prophet.  The  Jewish  people  were  under  tlie  teaching  of  the 
prophets  who  were  sent  from  God;  Uicso  instructed,  reproved, 
and  corrected  them  by  tliis  l)iviiie  authority.  They  however 
became  so  refractory  and  disobedient,  thai  God  proposed  to 
cast  thein  oH;  and  abandm  thriii  to  the  Babylonians:  then, 
they  liad  a  people  to  tench,  correct,  and  reprove  them,  whose 
language  they  did  not  lindei-staiid.  The  discipHne  that  tln-v 
received  in  this  way,  was  widi-ly  dilTerent  from  that  which 
tliey  n  ceived  while  under  tlie  teacliing  of  the  propbets,  and 
the  government  of  God  :  and  yet  forall  this,  tliey  did  not  hum- 
ble tliemselves  before  their  Slaker,  that  this  atBiction  might 
be  leiuoved  froi.i  them. 

22.  \Mierefore  toi^gues  are  for  a  sign]  The  niiraculnus  gift 
of  tongues  was  nf  ver  dcsign>-d  for  the  bem  fit  ol^  those  who 
have  already  A€/i«rei,  but  for  the  instruction  of  unlelitrers  ; 
that  tiiey  might  see  from  such  a  miracle,  that  this  is  Ihe  work 
of  God ;  and  so  embrace  the  Gospel.  But  as  in  the  times  of 
the  prophet,  the  strange  Babylonish  tongues  cam*'  in  the  way 
of  puni-ihment,  and  not  in  the  way  of  'mercy,  take  heed  thai 
it  be  not  the  case  now  ;  that  by  dwelling  on  the  gift,  ye  forget 
the  giver;  and  what  was  desigm-d  for  you  as  a  blessing,  may 
prove  to  you  to  be  a  curse.  For,  if,  because  ye  have  Uie  gift, 
of  tongues,  ye  will  choose  for  your  aggiandlzeuieut,  to  use 
them  in  the  public  congregation  where  none  understand  tiicm, 
God  m«y  curse  your  blessings. 

Prophesying]  Teaching  the  things  of  God  in  a  known  kin- 
guage,  is  of  infinitely  more  consequence  than  speaking  in  all 
tlie  foreign  tongues  in  the  universe. 

23.  Wilt  they  not  siry  that  ye  are  mad  ?]  So  they  well  might, 
finding  a  wh  le  assembly  of  peojile  talking  hinguages,  which 
those  who  had  most  need  of  instiuclion  cuuld  not  understand. 

24  But  if  oil  prophesy]  If  all  those  who  teach,  do  it  in  the 
tongue  which  all  understand;  if  an  unbeliever,  or  one  who 
knows  nothing  of  the  sacred  language,  come  in,  and  hears 
things  just  suited  to  his  own  state",  he  is  convicted  by  all,  and 
he  is  judg'd  by  all. 

25.  And  thus  are  tlie  secrets  of  his  heart]  As  tliese,  who 
were  the  prophets  or  teachers,  had  often  the  discernment  of 
spirits,  they  were  able  in  certain  cases,  and  probably  very 
frequently,  lo  tell  a  man  the  secrets  of  his  own  heart:  ai>d 
wherf  this  was  not  directly  i]\e  case,  God  often  led  hie  minis- 
ters to  speak  those  things  that  were  suitable  to  tliecnse  before 
them,  llMUgh  Ihey  themselves  had  no  particular  design.  The 
sinner,  Uterefore,' convinced  that  God  alone  could  uncover  th« 
secrels  of  his  bean;  would  be  often  obliged  lo  fall  down  »n, 
/lis  face,  abashed  and  confounded,  and  acknowledged  that 
God  WHS  truly  among  them.  This  seems  lo  be  iBe  plain 
uieaning  of  the  passages  before  us. 

26.  Sow  is  it— every  one  of  you.  hath  a  ptatm,  &c.]    Pi" 

145 


Order  should  be  observed 


I.  CORINTHIANS. 


in  the  worship  of  God. 


one  of  you  hath  a  psalm, '  hath  a  doctrine,  haih  a  tonRue,  hath 
a  revelation,  hath  an  interpretation.  "  Let  all  tilings  be  done 
unto  edifying. 

27  If  any  man  speak  in  an  unknown  tongue,  lei  il  be  by  t'.vo, 
or  at  the  most  by  three,  and  that  by  course  ;  and  let  one  inter- 
pret. 

28  But  if  there  be  no  interpreter,  let  him  keep  silence  in  the 
church  ;  and  let  him  speak  to  himself,  and  to  God. 

29  I-et  the  prophets  speak  two  or  tiiree,  and  *■  let  the  other 
judge. 

30  If  ant/  thing;  be  revealed  to  another  that  sitteth  by,  ■"  let 
the  first  hold  his  peace. 

31  For  ye  may  all  prophesy  one  by  one,  that  all  may  learn, 
and  all  tnay  be  comforted. 

sis  And  '  the  spirits  of  the  prophets  are  subject  to  the  pro- 
phets. 

1  Vtr.8  Ch:ip  laS,  9,  I0-uChap,12.7.  2Cor.l2.19.  F.ph  4.1S -v  Chap  tS.lO.— 
vf  1  Thesa.S.  19,  ;M.-x  1  .lohn  1. 1.— y  Gr  iiim.iU,  or,  unqi'ielness  — z  Ch  U  16 


Lightfoot  undei-stands  this  in  the  following  manner  : — When 
the  congregation  came  together,  some  were  for  spending  the 
time  in  pxalmodij ;  others,  in  explaining  particular  doc- 
trines ;  others,  in  reading,  prny  ing,  or  sp-^aking  in  the  Hebrew 
tongue  ;  others,  were  curious  to  hear  of  farlhi-r  revelations  ; 
and  others,  wished  to  spend  the  time  in  the  interpretation 
of  what  had  already  been  spoken.  This  may  be  specious, 
but  to  me  it  is  not  satisfactory.  It  seems  more  likely  that, 
when  the  whole  church  came  together,  among  whom  there 
were  many  persons  with  extraordinary  gifts,  each  of  whom 
wished  to  put  himself  forward,  and  occupy  the  time  and  at- 
tention of  tliC  congregation  :  hence  confusion  must  necessarily 
take  place;  and  perhaps,  not  a  little  contention.  This  was 
contrary  to  that  edifying,  which  was  the  intention  of  these 
gifts. 

27.  Speak  in  an  unknown  tongue]  Tlie  Hebrew,  as  has 
already  been  conjectured. 

Let  it  bo  by  two ,  or  at  lUetnost  by  three,  and  that  by  course] 
Let  only  two  or  three,  in  one  asspiiibly,  act  in  this  way,  that 
too  much  time  ii'ay  not  be  taken  up  with  one  exercise;  and 
let  this  he  done  by  coiirse,  the  one  after  the  other,  that  two 
may  not  be  speaking  at  the  same  time  :  and  let  one  interpret, 
for  all  that  stial!  thus  speak. 

28.  But  if  there  be  no  interpreter]  If  there  be  none  present 
who  can  give  the  proper  sense  of  rliis  Hebrew  reading  and 
speaking,  then  let  him  keep  silence,  and  not  occupy  the  time 
of  the  church  by  speaking  in  a  language  which  only  himself 
can  understand. 

29.  Let  the  prophets]  Those  who  have  the  gift  of  speaking 
to  men,  toedilicalion,  and  exhortation,  and  comfort,  ver.  3. 

Two  or  three]  As  prophesying  implied  p.-almody,  teaching, 
and  exhortation,  Dr.  Lightfoot  t'links  that  the  meaning  of  the 
place  is  this:  Let  one  sing  who  has  a  psalm;  let  another 
teach  who  has  a  doctrine  ;  and  let  a  third  exhort  or  comfort, 
who  has  a  gift  of  that  kind. 

And  let  the  other  judge.]  The  other  prophets,  or  qualified 
persons,  judge  of  the  propriety  of  what  had  been  spoken  ;  or 
let  them  discern,  itaKptvcrtaaav,  how  the  revelation  uiidej  the 
New  Covenant,  eontirmed  and  illustrated  the  revelation  grant- 
ed under  the  Old  Testament.  It  appears  to  have  been"aken 
for  granted,  that  a  man  m\gh{.  pretend  to  this  spirit  of  prophe- 
cy, who  was  not  sent  of  God  ;  and  therefore  it  was  the  duty 
of  the  accredited  teachers,  to  examine  whether  what  he  spoke 
was  according  to  truth,  and  the  analogy  of  faith.  For  the 
spirits  of  the  prophets  are  subject  to  the  prophets  :  Every 
man's  gift  was  to  be  judged  of  by  those  whose  age,  experience, 
and  wisdom,  gave  them  a  ri'ilit  to  decide.  Besides,  though  the 
person  who  did  speak,  mi^'it  do  it  from  an  impulse  of  God  ; 
yet,  if  he  was  not  sufficiently  known,  his  testimony  ought  to 
be  received  with  caution  ;  and  therefore  the  aged  prophets 
should  judge  of  his  gifts,  lest  false  doctrines  should  slide  into 
the  church. 

But  all  these  provisions,  as  Schoettgen  justly  observes,  were 
in  imitation  of  tlie  practice  in  the  Jewish  synagogues  ;  for 
there,  it  Avas  customary  for  them  to  object,  interrogate,  judge, 
refute,  &c. 

30.  Be  revealed  to  another  that  sitteth  by]  Probably  those 
who  were  teachers,  sat  on  a  particular  seat,  or  place  from 
which  they  might  most  readily  address  the  people  :  and  this 
may  be  the  meaning  of  sitting  by.  If  siicli  a  person  could 
say,  I  have  j\ist  received  a  particular  revelation  from  (Jod ; 
then  let  him  have  the  liberty  immediately  to  speak  it:  as  it 
anight  possibly  relate  to  the  circumstances  of  tliat  time  and 
place. 

31.  For  ye  may  all  prophesy  one  by  one]  The  gifts  which 
God  grants  are  given  for  the  purpose  of  editication;  but  there 
can  bo  no  edification  where  there  is  confusion  ;  therefore  let 
thera  speak  one  by  one. 

32.  And  the  spirits  of  the  prophets,  &c.]  Lot  no  one  inter- 
rnpt  another ;  and  let  all  be  ready  to  prefer  others  before  them- 
selves :  and  let  each  feel  a  spirit  of  subjection  to  his  brethren. 
God  grants  no  ungovernable  gifts. 

33.  For  God  is  not  the  author  of  confusion]  Let  not  the 
persona  who  act  in  the  congregntion  in  this  disorderly  man- 
ner, say  that  they  are  under  the'  influence  of  God  ;  for  he  is 
not  the  author  of  confusion  :  but  two,  three,  or  more  praying 
Or  teaching  in  the  same  place,  at  the  =ame  time,  \n confusion  ,- 
and  God  is  not  the  author  of  such  work  :  and  let  men  beware 
now  they  attribute  such  disorder  to  the  God  of  order  and 

H6 


33  For  God  is  not  the  author  of  ^  confusion,  but  of  peace, 
*  as  in  all  churches  of  the  saints. 

34  '  Let  your  women  keep  silence  in  the  churches:  for  it  is 
not  ppi-initted  unto  them  to  speak  ;  but  ^they  are  commanded 
to  be  under  obedience,  as  also  saith  the  '^  law. 

35  And  if  they  will  learn  any  thing,  let  them  ask  their  husbands 
at  home  ;  for  it  is  a  shame  fo  ■  women  to  speak  in  the  church. 

36  What"}  came  the  word  of  God  out  from  youl  or  came  it 
unto  you  only  ? 

37  dif  any  man  think  himself  to  be  a  prophet,  or  spiritual, 
let  him  acknowledge  that  the  things  that  I  write  unto  you  are 
the  commandments  of  the  Lord. 

38  But  if  any  man  be  ignorant,  let  him  be  ignorant. 

39  Wherefore,  brethren,  'covet  to  prophesy,  and  forbid  not 
to  speik  with  tongues. 

40  f  Let  all  things  be  done  decently,  and  in  order. 


peace.  'I'he  apostle  calls  such  conduct  aKara^aoiai,  tumults, 
seditions  ;  and  such  they  are  in  the  sight  of  God,  and  in  the 
sight  of  all  good  men.  How  often  is  a  work  of  God  marred 
and  discredited  by  the  folly  of  men  !  for  nature  will  always, 
and  Satan  too,  mingle  themselves,  as  far  as  they  can,  in  the 
genuine  work  of  the  Spirit,  in  order  to  discredit  and  destroy 
it.  Nevertheless,  in  great  revivals  of  religion,  it  is  almost 
impossible  to  prevent  wild-fire  from  getting  in  among  the  true 
fire  :  but  it  is  the  duty  of  the  ministers  of  God,  to  watch 
against,  and  prudently  check  this:  but  if  themselves  encou- 
rage it,  then  there  will  be  confusion  and  every  evil  work. 

34.  Let  your  women  keep  silence  in  the  churches]  This 
was  a  Jewish  ordinance  :  women  were  not  permitted  to  teach 
in  the  assemblies,  or  even  to  ask  questions.  The  rabbins 
taught,  that  "a  woman  should  know  nothing  but  the  use  ol 
her  distaff."  And  the  saying  of  Rabbi  Eliezer,  as  delivered, 
BammiJbar  Rabba,  sect.  9.  fol.  204.  are  both  worthy  of  re- 

!  mark  and  of  execration ;  they  are  these,  Sn>  niw  •>">21  iDlIf^ 
CB'J'ii'iDO^  yesrepAM  dibrey  Torah  veal  yemsaru  lenaskim — 
"  Let  the  words  of  the  Law  be  burned,  rather  than  that  thejr 
should  be  delivered  to  women." 

This  was  their  condition  till  the  time  of  the  Gospel,  when, 
according  to  the  prediction  of  Joel,  the  Spirit  of  God  was  to  be 
poured  out  on  the  women  as  well  as  the  men,  that  they  might 
prophesy,  i.  e.  teach.  And  that  they  did  prophesy  or  tench,  is 
evident  from  what  the  apostle  says,  chap.  xi.  5.  where  he  lays 
down  rules  to  regulate  this  part  of  tiieir  conduct,  while  minis- 
tering In  the  church. 

But  does  not  what  the  apostle  says  here  contradict  that 
statement ;  and  show  that  the  words  in  chap.  xi.  should  be 
understood  in  another  sense  1    For,  here  it  is  expressly  said, 
that  they  should  keep  silence  in  the  church  ;  for  it  was  not 
permitted  to  a  woman  to  speak  7    Both  places  seem  perfectly 
consistent.     It  is  evident  from  the  context,  that  the  apostle 
refers  here  to  asking  questions,  and  what  we  call  dictating, 
in  the  assemblies.     It  was  permitted  to  any  man  to  ask  ques- 
tions, to  object,  altercate,  attempt  to  refute,  &c.  in  the  syna- 
gogue ;  but  this  liberty  was  not  allowed  to  any  woman :  St, 
Paul  confirms  this,  in  reference  also  to  the  Christian  church ; 
he  oiders  them  to  keep  silence :  and,  if  they  wished  to  learn 
any  thing,  let  them  inquire  of  their  husbands  at  home  ;  be- 
cause it  was  perfectly  indecorous  for  wome?i  to  be  contending 
with  men  in  public  assemblies,  on  points  of  doctrine,  cases  of 
conscience,  &c.     But  this  by  no  means  intimated  that,  when 
I  a  woman  received  any  particular  iiifluence  from  God,  to  en- 
I  able  her  to  teach,  that  she  was  not  to  obey  that  influence ;  on 
i  the  contrary,  she  was  to  obey  it,  and  the  apostle  lays  down 
'  directions  in  chap.  xi.  for  regulating  htir  personal  appearance 
;  when  thus  employed.     All  that  the  apostle  opposes  here,  ip 
'■  their  quesfioiiivg,  finding  fault,  &c.  in  the  Christian  church, 
1  as  the  Jewish  men  were  peroiitted  to  do  in  their  synagogues ; 
together  with  the  attempts  to  usurp  amy  authority  over  the 
I  man,  by  setting  up  their  judgment  in  opposition  to  them  ;  for 
■  the  apostle  has  in  view,  especially,  acts  of  disobedience,  arro- 
I  ganr.e,  &c.  of  which  no  woman  would  be  guilty  who  was  un- 
der the  influence  of  the  Spirit  of  God. 

But  to  be  under  obedience,  as  also  saith  the  taw.]    This  is 

La  reference  to  Gen.  iii.  16.      Thy  desire  shall  be  to  thy  hus- 

I  band,  mid  he  shall  rule  over  thee.     From  this,  it  is  evident, 

that  it  was  the  disorderly  and  disobedient  that  the  apostle  had 

in  view ;  and  not  any  of  those  on  whom  God  had  poured  out 

his  Spirit. 

35.  For  it  is  a  shame  for  women  to  speak  in  the  church] 
The  Jews  would  not  suffer  a  woman  to  read  in  the  synagogue ; 
though  a  servant,  or  even  a  child,  had  this  permission;  but 
the  apostle  refers  to  irregular  conduct ;  such  conduct  aspro\'ed 
that  they  were  not  under  obedience,  ver.  34. 

36.  Came  the  word  of  God  out  from  you7]  Was  it  from  you 
that  other  churches  received  the  Gospel?  Are  you  the  mother 
church  <  that  you  should  have  rules,  and  orders,  and  customs, 
different  from  all  others;  and  set  yourselves  up  for  a  model 
to  be  copied  by  all  the  churches  of  Christ  ? 

Ur  came  it  unto  you  only  ?]  Are  you  the  only  church  of 
God  1  Are  there  not  many  others  founded  before  you,  that 
have  no  such  customs,  and  permit  no  such  disorders'! 

37.  If  any  man  think  himself  to  be  a  prophet,  &c.]  He  who 
is  really  a  spiritual  man,  under  the  influence  of  the  Spirit  of 
God,  and  capable  of  teaching  the  Divine  will,  he  will  acknow- 
ledge that  what  I  now  my,  is  from  the  same  Spirit ;  and  that 


HfftO  the  apostle  preached 


CHAPTER  XV. 


to  the  CorinthiarUt. 


the  things  whicli  T  now  write,  arc  the  commandme7its  of  God, 
tind  [iiiist  be  ubeyetl,  on  p.iin  of  his  displrasnre. 

38.  I}ul  if  any  man  be  ignura?it\  If  he  aircct  to  be  so,  or 
pretend  tli.it  he  is  ignor;int ;  let  hint  be  ignorant.  Let  him  be 
Ko  at  his  peril. 

39.  Covet  to  prophesy]  Let  it  be  your  endeavour  and 
prayer,  to  be  able  to  teach  the  way  of  God  to  th*?  ignorant  : 
this  is  the  most  valuable,  becau.;e  the  most  useful  gift  of  the 
Spirit. 

And  forbid  not  to  sppn/c  with  ton«;ues.]  Let  every  gift  have 
its  own  place  and  operation  ;  let  none  envy  another;  nor  pre- 
vent him  from  doin;;  that  part  of  the  work  to  which  God,  by 
piviiig  the  fjiialifica^ion,  h;iji  evidently  called  him. 

40.  Lei  all  things  be  done  deccnlly\  Eu(rx'!/""">'5>  '"  their 
proper  furmt,  with  becoming  reverence;  according  to  their 
dignity  and  importance.  Every  thin^  in  the  church  of  (iod 
sh.inid  be  conducted  with  gravity  and  coMip'Snre  suitable  to 
the  importance  of  the  things  ;  the  infinite  dit;nily  of  the  objpct 


of  worship,  and  the  necessity  of  the  souls  in  behalf  of  which 
those  religious  ordinances  are  inslitntcd. 

And  in  order.]     Kara  raliv,  every  thing  in  i^ place,  every 
thing  in  its  time,  and  every  th  ng  sititaltly. 

Let  all  things  be  done  deceiHiy  mid  in  aider,  is  a  direction 
of  inflnite  raorno'.t  in  ull  the  concerns  of  religion  ;  and  of  no 
I  small  consequence  in  all  the  concerns  of  life.     How  much 
I  p:iin,  confusion,  and  lass  would  he  pn'ventod,  were  this  rule 
I  followed  !  There  is  scarcely  an  einburrassment  in  cioil  or  do- 
iiieslic  life,  that  dues  not  origmate  in  a  neglect  of  this  precept. 
No  husines.t,  trade,  art  or  science,  can  be  carried  on  lo  any 
ndvanuigf  or  comfort,  unless  peculiar  attention  be  paid  to  it- 
And  as  lo  religion,  there  can  be  absolutely  none  without  it. 
Where  </'-ce -icy  ftnd  order  are  not  observed  in  every  part  of 
the  worship  of  Ood,  no  spiritual  worship  can  be  performed. 
Tlie  OTa/iHcr  of  doing  a  thmg  is  always  of  as  much  conse- 
quence as  the  act  itself.    And  often  the  alt  derives  all  its  corise- 
qucncc  and  utility  from  the  manner  in  which  it  is  performed. 


The 
I— 1 


CHAPTER  XV. 

Gospel  ir/ticlt  the  apostle  preached  to  the  Corinthians  ;  viz.  that  Christ  died  for  our  sins,  and  rose  again  the  third  day, 
4.  The  witnesses  of  his  resurrection,  Peter,  .fumes,  and  more  than  five  Itiindrni  brethren, it — 7.  Lastly,  Paul  him- 
self saw  him,  and  was  railed  by  Idm  to  the  apostleship,  8 — II.  Object ioiis  against  the  resurrection  of  the  drail  answered, 
12— .'J4.  The  manner  in  which  this  great  work  shall  he  performed,  3"i — 49.  The  astonishing  event's  that  shall  take  place 
in  the  last  day,  .50— .57.  T/ie  use  we  should  make  of  this  doctrine,  5%  [A.  M.  4060.  A.  D.  56.  A.  U.  C.  809.  An.  Imp- 
Neronis  Oaes.  3.] 

MOREOVER,   brethren,   I  declare  nnto   you  the  Oospol  I    5  •  And  that  he  was  seen  of  Cephas,  then  "of  the  twelve- 
'  which  I  preached  nnto  you,  which  also  ye  have  receiv-      6  After  that,  lie  was  s-'en  of  above  five  hundred  brethren  at 
cd,  and  >>  wherein  ye  stand ;  I  once  ;  of  whom  the  greater  part  remain  unto  tliis  present,  but 

2  °  By  which  al.«o  ye  are  saved,  if  ye  ••  keep  in  memory  •  virhat    some  are  fallen  asloep. 

7  .\rtertliai,  he  was  seen  of  .James,  then  "of  all  the  apostles-. 
S  "  And  last  of  all  lie  was  seen  of  me  also,  as  of  '  one  born 
out  of  due  liine. 

9  For  1  am  i  tlie  least  of  the  apostles,  that  am  not  Rieet  to  be- 
called  nil  npi>slle,  because  'I  persecuted  the  rhiirch  of  God. 

10  But,  ■  by  '.he  grace  of  God  I  am  what  I  am  :  and  his  graco- 

te!S??,23  1  Pet  I  ll.-I  LukeJl  .M.-iM  iM»l(.  2S.17.  .Murk  1<;.I4.  LukiN  W. 
.Inhn'S  19,  ■;*;.  Aoisin.4l  -n  Luke  24.50  Acta  1.3,  4.— o  AcisD.  4,  I7.fc:i!.l4,  IS- 
Cli  9.l.-pOr,  «ii>borii««— qEph.  3.8— r  AcwS.  3.  Ifi.X.  Gal.  1.13  Phil.  3.  6. 
ITim    I.13.-S  i:pl.,  a  ?,8. 


I  preached  unto  you,  unless  f  ye  have  believed  in  viin. 

3  For  ^  I  delivered  unto  yon  first  of  all  that  *>  which  I  also 
received,  how  that  Christ  died  for  our  sins  '  according  to  the 
Scriptures  : 

4  And  that  he  was  buried,  and  that  he  rose  again  the  third 
day  I" according  to  the  Scriptures  : 

r  0«1.  1.11.— b  Rom  5  2 -c  Rom.  1. 16.  Ch.1.21.— d  Or,  hold  fosl.— e  Or.  by  "vhat 
•pcech  -f  aaI.^I.— BCh  ll».a.-ha»l  1.12.— iPsn  22.  15,  ««;  leu.  5^  f<,  6,  Ice 
I}^n9  X  y.trh.n  7.  LuleSl  an,  46.  Acis  3.1S.  &■«  !»1  IPtt.l.ll  «:  2  24 - 
kPa»2.7.5ii  I6.in.   Isa.53.10.  Ho».6  2.    Luke  24.26,4''..  Aclt  2  25— !1.&  IS.-'S, '  4,  rS. 


NOTES. — It  appears  from  this  chapter,  that  there  were 
some  false  apostles  at  (Corinth,  who  denied  the  resurrection, 
Bee  verse  12.  in  consequence  of  which,  St.  Paul  discusses 
«/iree  questions  in  this  chapter.  1.  Whether  there  be  a  resur- 
rection of  the  dead  1  ver.  1 — 3o.  2.  What  will  be  the  nature 
of  the  resurrection  bodies  ?  35—51.  3.  What  should  become 
of  those  who  should  be  found  alive  in  the  day  of  judgment? 
51—57. 

L  The  resurrection  he  proves,  1.  From  Scripture,  ver.  1 — 4. 
2.  From  eyewitnesses,  5-— 12. 

II.  He  proves  the  resurrection,  by  showing  the  absurdity  of 
the  contrary  doctrine.  1.  If  the  dead  rise  not,  Christ  is  not 
risen,  ver.  13.  2.  It  would  be  absurd  to  have  faith  in  him,  ac- 
cording to  tlie  preaching  of  the  Gospel,  if  he  be  not  risen,  ver. 
14.  3.  The  apostles  must  be  false  witnesses,  who  attest  this 
resurrection,  ver.  15.  1.  The  faith  of  the  Corinthians  must 
be  vain  who  believe  it,  ver.  16,  17.  5  -\ll  the  believers  who 
have  died  in  the  faiih  of  Christ  have  perished,  if  <;hrisl  be  ijot 
risen,  ver.  1?^.  6.  Believers  in  Christ  are  in  a  more  miserable 
state  than  any  others,  if  there  be  no  resurrection,  vr.  19. 
7.  Those  who  were  baptized  in  the  faith,  tliut  Christ  died  for 
them,  and  ro.ie  again,  are  deceived,  ver.  29.  8.  The  ajiostles, 
and  Christians  in  general,  who  sufier  persecution,  on  the 
ground  that,  after  siifl'ering  awhde  hen-,  they  shall  have  a 
glorious  resurrection,  are  acting  a  foolish  and  nniiroHtable 
part,  ver.  30-32 

1.  The  Goxpcl  which  T  preached  unto  y on]  This  Gospel  is 
contained  in  Christ  dying  for  our  sins,  being  huriea,  and 
risi>,g  again  the  third  day.     See  the  following  verses. 

2.  /iy  which  also  ye  are  saved]  That  is,  ye  are  now  in  a 
salvable  stale;  and  are  saved  from  your  gentilisin,  and  from 
your  former  sins. 

If  ye  keep  in  memory]  Your  future  salvation,  or  being 
brought  finally  to  glory,  will  now  depend  on  yonr faithfulness 
lo  tlu:  grace  that  ye  have  received. 

3.  F\)r  I  delivered  unto  you  first  of  all]  Ek  irpvToti,  as  the 
chief  things  ;  or  matters  of  tlie  gre.-it'^st  importance. 

i^at  which  I  received]  By  revelation  from  God  himself, 
and  not  from  man. 

That  Christ  died  for  our  sins]  The  death  of  .lesiis  Christ, 
as  a  vicarious  sacrifice  for  sin,  is  en  irp-jr  i<;  amoMg  the  things 
that  are  of  chief  importance,  and  are  essential  to  the  Gospel 
scheme  of  salvation. 

According  to  the  Scriptures]  It  Is  not  said  any  where  in 
the  Scrii)turo^-,  in  express  terms,  that  Christ  should  rise  on 
the  third  Jay;  but  it  is  fully  implied  in  his  types,  as  in  the  case 
cf  Jonah,  who  came  out  of  the  belly  of  the  fish  on  the  third 
day  ■  but  particularly  in  the  casi-  of  Isaac,  wlio  was  .i  very 
expressive  type  of  Christ ;  for,  as  his  being  broiisht  to  the 
mount  Moriah,  bound  and  laid  on  the  wood  in  order  to  be 
sacri^cef/,  pointi-d  out  the  dc^'lb  of  C  irist :  so.  his  being 
brought  alive  (m  the  third  day  from  the  mount,  was  a  figure 
of  C^hrist's  resurrection.  Bishop  Penrc..  and  others,  refer  to 
Malt.  xii.  4C.  xvi.  21.  and  Luke  ix.  22.  "which  two  G.^spels, 
having  been  written  at  the  time  when  Paul  wrote  this  epistle, 
were  properly  called  by  the  name  of  the  Sacred  Scriptures." 


It  might  be  so.  but  I  do  not  know  of  one  proof  i'l  the  Newr 
Testament,  where  its  writings,  or  any  part  of  thtm,  is  callmf 
the  Scriptures. 

5.  'J'hat  he  teas  seen  of  Cephas,  then  of  the  licelre]    This 
refers  lo  the  journey  toEmmaus,  Luke  xxiv.  13.  and  34.  and 
to  what  is  related  Mark  xvi.  14. 
I      Then  of  the  /jre/i-e— Instead  of  itoieKO,  twelve,  cv^cko,  ele- 
ven, is  the  reading  of  D'EFt;.,  Syriac  in  the  margin,  some  of 
j  the  Slavonic;  Armenian,  Vulgate,  llala,  and  several  of  llio 
'  Fathers:  and  this  reading  is  supported  by  Mark  xvi.  14.    Per- 
haps the  term  twelve  is  used  here  merely  to  point  nut  the  so- 
I  ciely  of  the  apostles,  who,  though  at  this  time  they  were  only 
I  eleven,  were  still  called  the  twelve,  becanse  tiiis  was  their 
original  number ;  and  a  number  which  was  afterward  filled 
up.     See  .lohn  xx.  24 

6  Aimve  five  hundred  brethren  at  once]  This  was  proba- 
blv  III  Galilee,  where  our  Lord  had  many  disciples.  See  Matt 
xxviii.  16.  What  a  remarkable  testimony  is  this  to  the  tnith 
of  our  Ijird's  resurrection  !  Five  hun<lre<l  persons  saw  him 
at  one  tine;  the  greater  part  of  whom  were  alive  when  th<» 
apostle  wri'te,  anil  he  might  have  been  confronted  by  many, 
if  he  hrid  dared  to  iissert  a  falsity. 
■  7.  After  that,  he  was  seen  of  James]  But  where,  and  on 
what  occa.iion,  we  are  not  told  ;  nor  indeed  do  wo  know  which 
James  IS  intended  ;  James  the  son  of  Zc'edee,  or  James  the 
son  of  Alpheus.  But  one  thing  is  sufllciently  evident,  from 
whiit  is  \>erc  siid.  that  this  .lames,  of  whom  the  apostle  speaks, 
was  still  alive  ;  for  the  apostle's  manner  of  speaking  justifies 
this  conclusion. 

Then  of  all  the  a  nasties]  Including  not  only  tlie  eleven,  but, 
as  some  suppose,  the  seventy-two  disjiples. 

8.  And  la.tt  uf  all — nf  me  also]    It  seems  that  it  was  essen- 
tial to  the  character  of  an  apostle,  that  he  had  seen  and  con- 
i-er.ied  with  Chri»t :   and  it  is  evident,  from  tlie  history  of 
i  Paul's  conversion.  Acts  ix.   4 — 7.  where  see   the  notes,  that 
Jesus  Christ  did  appear  to  him  :  and  he  pleaded  this  ever  nf- 
■  ter,  as  a  prof  of  his  call  to  the  apostleship.     And,  it  does  not 
[  appear,  that,  after  this  time,  Jesus  ever  did  make  any  personal 
aisciivery  of  himself  to  any  one. 

As  of  on.e  horn  out  of  due  time]  The  apostle  considers 
hinis"l"f  as  coniin^f  nftfir  the  time  in  wliich  Jesus  Christ  per- 
sonally conversed  with  his  disciples:  aid  that,  therefore,  to 
see  him  at  all,  he  must  see  him  in  this  extraordinary  way. 
Some  have  entered  into  u  very  di.sgosting  detail  on  thefigure 
used  here  by  the  apostle.  The  words  wT^.-r/w:!  tm  CKrpuiiaTi, 
signifies  not  merely  one  born  out  of  due  time  :  hut  one  bom 
liefure  his  time  ;  and  oonseqiiently  not  bidding  fair  for  vigour, 
ii.sefiihiess,  or  long  life.  But  it  is  likely  that  the  apostle  had  a 
diflierent  meaning;  and  that  he  refers 'o  the  original  institu- 
tion of  the  twelvp  aposijf.s,  in  the  rank  of  whom  he  never 
siohI  ;  and  wms  appoiiit-d,  not  in  fiU  up  a  place  aniong  the 
twelve :  but,  as  an  extra  and  additional  apostle.  Rosenmiiiler 
'  says,  th"t  those  who  were  b"yond  the  number  of  twelve  sena- 
tor':, weretcniied  nAor^/ri.  abortives ;  and  refers  to  Suetonitit 
in  Octnrio.  cap.  35.  I  have  examined  the  place,  but  find  no 
sucb  epithet.  According  to  Suetonius,  in  that  place,  Uiey 
147 


Arguments  in  proof  of  the 


I.  CORINTHIANS. 


resurrection  of  the  dead. 


Which  teas  bestoteed  upon  me  was  not  in  vain  ;  but « I  labour- 
ed more  abundantly  than  they  all  :  ""  yet  not  I,  but  the  grace 
of  God  which  was  with  me. 

11  Therefore  whether  it  were  I  or  they,  so  we  preach,  and  so 
ye  believed.  ,  ,      , 

12  Now,  if  Christ  be  preached  that  ho  rose  from  the  dead, 
how  Bay  some  among  you  that  there  is  no  resurrection  of  tlie 
dead?  ,    ,      ,     , 

13  But,  if  there  be  no  resurrection  of  the  dead,  »  then  is 
Christ  not  risen : 

14  And  if  Christ  be  not  risen,  then  is  our  preaching  vain, 
and  your  faith  is  also  vain. 

15  Vea,  and  we  are  found  false  witnesses  of  God ;  becaur.e 
*  we  have  testified  of  God  that  he  raised  up  Christ :  whom  he 
raised  not  up,  if  so  be  that  the  dead  rise  not. 

toCor.ll.sn.ta  1:2  ll.-ii  .M»u  1(1.20  Rom  IS.18,19  2ror.3  5.  Qal.e.S.  Eph.3.7. 
Phil  2.13.— V  I  The-3  4.14.-W  Acls  S  34,  i'.fe  4,  ID,  ;3.&  W,:il. 


were  called  orciwi,  persons  who  had  assumed  the  senatorial 
dignity  a/ler  the  death  of  Julius  Caesar,  pretending  that  they 
had  derived  that  honour  from  htm. 

9.  lam  the  least  of  the  apostles]  This  was  literally  true,  in 
reference  to  his  being  chosen  last,  and  chosen  not  in  the  niifn- 
her  of  the  twelve,  but  as  an  extra  apostle.  How  much  pains 
do  some  men  take  to  make  the  apostle  contradict  himself,  by 
attempting  to  show  that  he  wsis  tlie  very  greatest  of  the  apos- 
tles; though  he  calls  himself  the  least.  Taken  as  a  man,  and 
a  minister  of  Christ,  he  was  greater  than  any  of  the  twelve ; 
taken  as  an  apostle,  he  was  less  than  any  of  the  licelve,  be- 
cause not  originally  in  thai  body. 

And  not  meet  to  be  called  an  apostle]  None  of  the  twelve 
had  ever  persecuted  Christ,  nor  withstood  his  doctrine  :  Saul 
of  Tarsus  had  bo>'n,  before  his  conversion,  a  grievous  perse- 
cutor: and  therefore,  he  says,  uvk  r.ifii  ixat/ui,  I  am  not  proper 
t«  be  called  an  apostle,  because  I  persecuted  the  church  of 
Cod,  i.  e.  of  Christ,  which  none  of  the  apostles  ever  did. 

10.  But  by  the  grace  of  God  I  am  what  I  am]  God  by  his 
mtrre  grace  and  good  will,  has  called  me  to  be  an  apostle,  and 
has  denominated  me  such. 

And  his  grace.  &c.]  Nor  have  I  been  unfaithful  to  the  Di- 
vine call ;  I  used  the  grace  which  he  gave  me  ;  and  when  my 
labours,  travels,  and  suflerings  are  considered,  it  will  be  eri- 
dent,  that  I  have  laboured  tnore  abundantly  than  the  whole 
titelve.     This  was  most  literally  true. 

TVf  not  /,  but  the  grace  of  God]  U  was  not  through  my 
own  power  or  wisdom,  that  I  performed  these  things ;  but 
through  the  Divine  influence  which  accompanied  me. 

11.  Whether  it  were  /  or  they]  All  the  apostles  of  Christ 
agree  in  tlie  same  doctrines  ;  we  all  preach  o'«e  and  the  same 
thing ;  and,  as  we  preached,  so  ye  believed  ;  having  received 
from  us  the  true  apostolical  faith,  that  .Ifsus  died  for  our  sins, 
and  rose  again  for  our  justification ;  and  that  His  resurrection 
is  Ihfi  pledge  iinii  proof  of  onrs.  Whoever  teaches  contrary 
to  this,  docs  not  preach  the  true  apostolic  doctrine. 

12.  Now,  if  Christ  be  preached,  &c.]  Seeing  it  is  true  that 
we  have  thus  preached  Christ,  and  ye  have  credited  tliis 
preaching  ;  how  say  some  amo7ig  you,  who  have  professed  to 
receive  this  doi-.trine  from  us,  that  there  is  no  resurrection  of 
the.  dead?  though  we  have  shown  that  his  resurrection  is  the 
proo^and  pledge  of  ours.  That  tliere  was  somp./alse  teacher 
or  teachers  among  them  who  wys  endeavouring  to  incorporate 
Mosaic  riles  and  ceremonies  with  tlie  C'tiristia.~  d  "lo.tr'nes,  and 
even  to  blend  Saddureism  witii  the  whole,  appears  pretty  evi- 
dent. To  confute  this  moiigiel  Christian,  and  overturn  his 
bad  doctrine,  the  apostle  writes  this  chapter. 

13.  If  there  be  no  resurrection  of  the  dead]  As  Christ  was 
partaker  of  the  same  ftesli  and  blood  with  us ;  and  he  promised 
to  raise  mankind  froTi  the  dead,  through  his  resurrection;  ;/ 
the  dead  rise  not,  then  Christ  has  had  no  resurrection.  Tliefe 
seems  to  have  been  some  at  Corinth,  who,  though  t.hey  denied 
the  resurrection  of  the  dead,  admitted  that  t-'hrist  had  risen 
again:  the  apostle's  argument  goes  therefore  to  stale,  that  if 
Christ  was  raised  from  the  dead,  mankind  may  be  raised  :  if 
mankind  cannot  be  raised  from  the  dead,  then  tlie  body  of 
Christ  Wiis  never  raised. 

14.  Then  is  our  preaching  vain]  Our  whole  doctrine  is 
useless,  nugatory,  and  false. 

Afid  your  faith  is  also  vain.]  Your  belief  of  a  false  doc- 
trine, must  necessarily  be  to  you  unprofitable. 

15.  False-witnesses]  As  havi'  g  tesiijied  the  fact  of  Christ's 
resurrection,  as  a  maner  which  ourselves  had  witnessed  ; 
when  we  knew  that  we  bore  testimony  to  a  falsehood.  But 
could  five  hundred  persons  agree  in  this  imposition'!  And  if 
they  did,  is  it  possible  that  some  one  would  not  discover  the 
cheat,  when  he  could  have  no  interest  in  keeping  the  secret; 
and  might  greatly  promote  his  secular  interest  by  making  the 
discovery?  t'uch  a  case  never  occurred,  and  ever  can  occur. 
The  tes  imoiiy,  therefore,  concerning  the  resurrection  of  Christ, 
is  incontrovertlbly  true. 

ZT  so  be  that  the  dead  rise  not]  This  clause  is  wanting  in 
DE.,  Syriac,  some  if  the  Slavonian  and  Itula :  several  also 
of  the  primitive  Fathers  omit  it.  Its  great  similarity  to  the 
following  words  might  be  the  cause  of  its  omission  by  some 
copyists. 

17.    Ye  are  yet  in  your  sins]  If  Christ  has  not  risen  from 

the  dead,  there  is  no  proof  that  he  has  not  been  justly  put  to 

tteath.     If  he  were  u  malefactor,  God  would  not  work  a  niira- 

vJO  to  raiae  him  from  Oie  dead.    If  he  have  not  beea  raised 

148 


16  For,  if  the  dead  rise  not,  then  is  not  Christ  raised : 

17  And  if  Christ  be  not  raised,  your  faith  is  vain  ;  *  ye  are 
yet  in  your  sins. 

18  Tlien  tliey  also  which  are  fallen  asleep  in  Christ  are  pe- 
rished. 

19  ^  If  in  this  life  only  we  have  hope  in  Christ,  we  are  of  all 
men  most  miserable. 

20  But  now  •  is  Christ  risen  from  the  dead,  and  become  the 
'  first- fruits  of  them  that  slept. 

21  Tor,  b  since  by  man  came  death,  '  by  man  came  also  the 
resurrection  of  the  dead. 

22  For,  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive. 

23  But  <*  every  man  in  his  own  order:  Christ  the  first-fruits  ; 
afterward  they  that  are  Christ's  at  his  coming. 


from  the  dead,  there  is  a  presumption  that  he  has  been  put  to 
death  justly  ;  and  if  so,  consequently  he  has  made  no  alone- 

I  ment  :  and  ye  are  yet  in  your  sins,  under  the  power,  guilt, 
and  condemnation  of  them.     All  this  reasoning  of  the  apostle, 

'  goes  to  prove  that  at  Corinth,  even  among  those  false  teachers, 
the  innoceney  of  our  Lord  was  allowed,  and  the  reality  of  his 
resurrection  not  questioned. 

I      18.  7Viei/ o/sou;/i!cA  are/ai?en  as/eep]  AH  those  who,  cither 

:  by  martyrdom  or  natural  death,  have  departed  in  the  faith 

j  of  our  Lord  .lesus  Christ,  are  perished  :  their  hope  was  with- 
out _/bMnda?/on,  and  their  faitn  had  not  reason  and  truth,  for 
its  object.     Their  bodies  are  dissolved  in  the  earth,  finally  de- 

'  composed  and  destroyed,  notwithstanding  the  promise  of 
Christ  to  such,  that  he  would  raise  them  up  at  the  last  day. 

,  See  John  v.  25,  28,  29.  xi.  25,  26,  &c. 

I      19.  If  iti  this  life  only  we  have  hope]  It  would  be  better  to 

.  translate  and  point  this  verse  as  follows  : 

I  And,  if  in  this  life  we  have  hoped  in  Christ  only,  tre  are 
more  to  be  pitied  than  all  men.    If,  in  this  life,  we  have  no 

'  other  hope  and  confidence  but  in  Christ  (and  if  he  be  still 
dead,  and  not  yet  risen,)  we  are  more  to  be  pitied  than  any 
other  men :  we  are  sadly  deceived  :  we  have  denied  ourselves, 
and  been  denied   by  others:  have  mortified   ourselves,  and 

'  been  persecuted  by  our  fellow-creatures  on  account  of  our  be- 
lief and  hope  in  one  who  is  not  "xisting  ;  and  therefore  can  nei- 
ther succour  us  here,  nor  reward  us  hereafter.     Bp.  Pearee. 

20.  But  now  is  Christ  risen]  On  the  contrary,  Christ  is 
raised  from  tlie  dead,  and  is  become  the  first-fruits  of  thevi 
that  slept.  His  resurrection  has  been  demonstrated,  and  our 
resur -ection  necessarily  follows  :  as  sure  as  the  first-fruits 
are  the  proof  that  there  is  ^harvest ;  so  surely  the  resurrection 
of  Clirlst  is  a  proof  of  ours.  Tlie  Judaizi)ig  teacher  at  Co- 
rinth would  feel  the  force  of  this  observation  much  sooner  than 
we  can,  who  are  not  much  acqviainted  with  Jewish  customs. 
"  Although,"  says  Dr.  LIghtfoot,  "  the  resurrection  of  Christ, 
compared  with  same  first-fruits,  has  very  good  harmony  with 
them  ;  yet  especially' it  agrees  with  the  olTering  of  the  sheaf, 
commonly  called  ^01y  omid,  not  only  as  to  the  thing  itself, 
but  also  as  to  the  circumstances  of  the  time.  For,  first,  there 
was  the  pass-over,  and  the  day  following  was  a  sabbatic  day, 
and  on  the  day  following  that,  the  first-fruits  were  offered. 
So  (Jhrist,  our  pass-over,  w."is  crucified  ;  the  day  following  his 
oruc'fi-xiiin,  was  the  Sabbath  ;  and  the  day  following  that,  he, 
ihe  fiist-jruits  of  them  that  slept,  rose  again.  All  who  died 
before  Christ,  aiid  were  raised  again  to  life,  died  afterward; 
out  Chri.st  is  the  first-fruits  of  all  who  shall  be  raised  from  the 
lead  to  die  no  more. 

21.  For,  since  by  man  came  death]  Mortality  came  by 
Adam,  immortality  by  Clirist;  so  sure  as  all  have  been  sub- 

ected  to  natural  death  by  Adam,  so  sure  shall  all  he  raised 
again  by  Christ  .T'^sus.  Mortality  and  immortality,  on  a  gene- 
ral ground,  are  the  subject  of  the  apostle's  reasoning  here  : 
and,  for  the  explanation  of  the  transgression  of  Adam,  and 
the  redemption  by  Christ,  see  the  notes  on  Rom.  v.  ID,  <Sc. 

23.  But  every  man  in  his  own  order]  The  apostle  mentions 
three  orders  here  : — 1.  Christ  who  rose  from  the  dead  by  his 
own  power.  2.  Them  that  are  Christ's  ;  all  his  apostles, 
martyrs,  confcs.sors,  and  faithful  followers — Thirdly,  then 
cometh  tlie  end,  wlien  the  whole  mass  shall  be  raised.  Whe- 
ther this  order  be  exactly  what  the  apostle  intends,  I  shall  not 
assert.     Oi  i\\p,  first,  Christ's  own  resurrection,  there  can  be 

I  no  question.  The  second,  the  resurrection  of  his  followers, 
before  that  of  the  common  dead,  is   bought  by  some,  very  rea- 

I  sonable.  "They  had  here  a  resurrection  from  a  death  of  sin, 
to  a  life  of  righteousness,  which  he  others  had  not;  because 
they  would  not  be  saved  in  Chris''s  way.  That  they  should 
have  tlie  i  rivilege  of  being  xaxsei  first,  to  behold  the  astonish- 
ing changes  and  revolutions  which  shall  then  take  place,  has 
nothing  in  it  contrary  to  propriety  and  fitness ;"  but  it  seems 
CO  irary  to  ver.  52.  in  which  all  the  dead  are  said  to  arise  in 
a  moment,  in  the  twinkling  of  an  eye.  "And,  thirdly,  that  all 
the  other  mass  of  mankind  should  be  raised  last,  just  to  come 
forward  and  receive  their  doom,  is  >  qually  reasonable  :"  but  it 
is  apparently  inconsistent  with  ihe  manner  in  which  God 
chooses  to  act,  see  ver.  b'-i.  Some  think  that,  by  them  tha 
are  Christ's  at  his  coming,  "we  are  to  understand  Christ' 
coming  to  reign  on  earth  a  thousand  years  with  his  saints 
previously  to  the  general  judgmen' ;  but  I  must  confess,  I  find 
nothi;  g  in  the  Sacred  Writings  distinctly  enough  marked,  to 

support  this  opinioa  of  the  milknnium  or  thousand  ytars^ 


Arguments  tn  proof  of  the 


CHAPTER  XV. 


resurrection  of  the  dead. 


24  Tlien  comelh  the  end,  when  he  shall  have  delivered  np 
•the  kingdom  to  God,  even  the  Father  ;  wNrn  he  shall  have 
put  down  all  rule,  and  all  autliority  and  power. 

25  For  he  raust  reign  <  till  lie  hath  put  all  enemies  under  his 
feet 

26  *  The  last  enemy  that  shall  be  destroyed  jV  death. 

27  (For  he  >>  hath  put  all  thin^ts  under  hi.'*  fett.  But  when  he 
saith,  all  things  are  put  under  him,  it  is  uianitVst  that  he  is  ex- 
cepted, which  did  put  all  things  under  him.)  I 

t  l)»n  T.lt, '»7— f  P'^i  111  I.  Acii"?  M,  i',  ICph  1  ;>'  lleh  IP!  ««  in.tS  — g3  Tim. 
1.10.     Kev.3I.H.-h  Pb«S.C     Mwi   S  I-.   Men.;.  <.    I  Vv     X-J      ■  Pt>,\    ■  ;i  | 

reign  :  nor  can  I  conceive  any  important  end  that  can  be  an- 
swered by  this  prorcdiire. 

We  should  be  very  cautious  how  wc  make  af^urative  ex- 
pression, used  in  the  most^^i(r«/ire  fiook  in  t:ie  Bibb-,  tlie 
foundation  of  a  very  important  literal  system,  that  is  to  occupy 
a  measure  of  the  faith,  and  no  small  portion  of  the  hopn  of 
Christians.  The  strange  conje  tui'es  formed  on  this  very  un- 
certain basis,  have  .lut  been  very  creditable  either  to  reason 
or  religion, 

24  Whe.n  he  shall  have  delivered  up  the  kingf'om]  The 
mtdiato'ial  kingdom  ;  which  c»mprel|pnds  all  th> displays  of 
his  grace  in  saving  sinners  ;  and  all  his  spiritual  intluence  in 
governing  the  church. 

All  rule,  and  all  authority,  and  poirer.]  Apxiv — ffoiitriar 
Kot  ivvafitv.  As  the  apostle  is  here  speaking  of  tin-  end  of  the 
present  system  of  the  world  ;  the  riilf,  aiilliorily,  and  power, 
may  refi^r  to  all  earthly  govrninents,  eiiipeiors,  kiii^s,  prin- 
ces, &c.  thougli  angi'ls,  princpiilltirs,  and  powers,  and  the 
rulers  of  the  darkness  of  this  world,  and  all  spiritual  wicked- 
ness in  high  places,  may  be  also  intended.  Our  l.oid  .'esus 
is  represented  here  as  administering  the  concerns  of  tiie 
kingdo  ri  of  grace  in  this  low?r  world,  during  tlie  time  that 
this  divine  economy  lasts  ;  and  wlirn  ilie  en  .'.  iJje  time,  de- 
termined by  the  wisdoir.  of  (Jod,  comes  ;  tb"n,  as  tlier-  is  no 
longer  any  ne-d  of  this  administration,  the  kingdom  is  d''li- 
vered  up  unto  the  Father  ;  an  allusion  to  tlie  case  of  Roinan 
viceroys,  or  ^oternors  of  provinces,  who,  when  their  admi- 
nistration was  ended,  delivered  up  their  kingdom  or  govern- 
menl  into  the  hands  of  the  emperor. 

The  apostle  may  refer  also  to  an  opinion  of  the  ancient 
Jews  ;  that  tliere  should  be  ten  kitigs,  who  should  hav  tlie 
supreme  government  of  the  whole  world  :  th»./fr.5<  and  last 
of  which  should  be  God  himself;  but  the  tiinlh  should  be  the 
jMessiah,  after  whose  empire  the  kingdom  should  he  deliver. 
ed  up  into  the  hands  of  God  for  ever.  See  the  place  in  Schoett- 
gen  on  this  verse,  ami  on  I.uke  i.  33. 

25.  For  he  must  reign,  t&v.]  This  is  according  to  the  pro- 
mise, PsaL  ex.  1.  "  The  Lord  said  unto  my  Lord,  Sit  thou  on 
my  right  hand,  till  I  make  thine  rncmics  thy  footstool." — 
Therefore  the  kingdom  cannot  be  given  up,  till  all  rule  and 
government  be  cast  down.  So  that  while  the  world  last.*,  Je- 
sus, as  the  Messiah  and  Mediator,  must  reign  ;  and  all  hu- 
man beings  are  properly  his  8ut)jects,  are  under  his  govern- 
ment, and  are  accountable  to  him. 

26.  The  last  enemy]  Death  shall  be  destroyed  ;  KnTapyetrai, 
shall  be  counler-irnrked,  subverted,  and  Anally  overturned. 
But  death  cannot  be  destroyed  by  there  being  simply  no  far- 
ther death  :  death  can  only  be  destroyed  and  annihilated  by  a 
general  resurrection  :  if  there  be  no  general  re.^urrection,  it 
IP  most  evident  that  death  will  still  retain  his  eiiipu-e.  There- 
fore, the  far^  that  death  shall  he  destroyed,  assures  the  fact 
that  there  shall  be  a  general  resurrection  :  and  this  is  a  proof 
also,  that,  after  the  resurrection,  there  shall  be  no  more  death 

27.  for  he  hath  put  all  things  under  his  feet.]  The  Father 
hath  ptit  all  things  under  the  feet  of  Christ,  according  to  the 


2^  >  .\nd  when  all  things  shall  be  subdued  unto  him,  then 
k  shall  the  Son  also  hinifelf  be  subject  unto  him  thai  put  all 
things  under  him,  tliat  Got!  may  be  all  in  all 

29  El.se  what  shall  they  do  which  are  baptized  for  the  dead, 
if  the  dead  rise  not  at  all  1  why  are  they  then  baptized  for  the 
dead  ? 

30  Ami '  why  stand  we  in  jeopardy  every  hour? 

31  I  protest  by  "■  your  "  rejoicing  which'  I  have  in  Christ  Je- 
sus our  l^)rd,  "  Idle  daily 


prophecy,  Psal.  ex. 

He  is  excepted]  i.  e.  The  Father  ;  who  hath  put  all  things 
under  him,  the  Son.  This  observation  seems  to  be  inirodu- 
red  by  the  apostle  to  show,  that  he  does  not  mean  tltat  the 
Divine  Nature  slwll  be  siibj-xted  to  the  human  nature.  Christ, 
as  Messiah,  and  mediator  between  God  and  man,  iimisi  ever 
be  considered  inferior  to  the  Father  :  and  his  human  nature, 
however  dignified  in  consequence  of  its  union  with  the  Di- 
vine Nature,  must  ever  bo  inferior  to  Ood.  The  whole  of  this 
verse  should  be  read  in  h  parenthesis. 

28.  77ie  Son  a l.so  himself  l>e  suhject]  When  the  administra- 
tion of  the  kiitgdom  of  grace  is  finally  closed  ;  when  there 
shall  he  no  longf-r  any  state  of  probation  ;  and  ronsf-nneiitly 
no  longer  need  of  a  dist 'iiction  between  the  kingdom  of  grace, 
and  the  kingdom  of  glory :  then  the  Son,  as  being  man,  shall 
0*896  to  exercise  any  distinct  dominion;  and  God  //•  all  in 
all,  there  remainin!:  no  longer  any  distinction  in  the  person.^ 
of  the  glorious  Trinity,  as  acting  any  distinct  or  sepnrnle 
parts  in  cilherthe  kingdom  of  grace,  or  the  kingdom  of^glory  ; 
and  so  the  one  infinite  essence  shall  appear  undivided  and 
etomal. 

29.  Else  what  nhnll  they  do  irhleh  are  baptized  for  the  dead] 
This  is  certainly  the  most  diftlciilt  verse  in  the"  New  Testa- 
ment ;  for,  notwithstanding  the  greatest  and  wisest  men  have 
laboured  to  explain  it,  there  are  to  this  day  nearly  as  nianv 
different  interpretations  of  it  as  there  are  interpreters.  I  shall 
not  employ  my  time,  nor  that  of  my  reader,  with  a  vast  num- 
ber of  discoi-dant  and  conflicting  opinions  :  I  shall  make  a  few 
remai  ks— 1.  The  doctrine  of  the  resurrection  of  our  Lord,  was 
a  grand  doctrine  among  the  apostles  :  they  considered  and 
preached  this  as  the  demon^ration  of  the  truth  of  the  Cos- 


I  pel.—'i.  The  multitudes  who  embraced  Christianity,  became 
'  converts  on  the  evidence  of  tins  resurrection.— 3.  This  rcsur- 
!  rection  was  cnnsidcred  the  pledge  and  prcof  of  the  resur- 
j  rectioii  of  all  believers  in  Christ,  to  the  possession  of  the 
I  same  glory  into  which  he  had  ent  red.— 4.  The  baptism 
I  which  I  hey  rec<?ived,  they  considejod  as  an  emblem  of  their 
j  natural  death  and  resurrection.  This  doctrine  St.  P ml  most 
pointedly  preache.s.  Rom.  vi.  3,  i,  5.  Knou:  ye  not  that  so  ma- 
ny of  vs  as  irere  hapHzed  into  Jesus  Christ,  mere  haptized 
I  into  his  death!  Thereuire  ire  are  buried  u^tth  him  hy  hap- 
\  tism  into  death  ;  that  like  as  Christ  fa-i  raised  -up  from  the 
j  de:id.  even  so  ve  also  should  tealk  in  newness  of  file  .for, 
if  ire  hare  been  planted  together  in  the  Lkenes^  of  his  death, 
ire  shrill  he  also  in  his  re.^urrection. — 5.  It  is  evident  from 
this,  that  ,i!l  who  died  in  tiie  faith  of  Christ,  died  in  the  faith 
I  of  the  resHrrerlion  :  and  therefore  cheerfully  gave  up  their 
{  lives  to  death,  as  they  took  joyfully  the  spoiling  of  their 
goods,  knowing  in  themselves  that  they  had  in  heaven  a 
'better  and  nil  enduring  substance,  Ileb.  x.  34.-6.  .\h  is 
I  t!ie  body,  so  are.  fn  members;  those  who  wcrf  properly 
!  Instruct  'd,  and  embraced  Chr  slianity,  believed  that,  a>j  all 
wlio  Iwid  dir>d  in  the  faith  of  f';ir!st  should  rine  again, 
j  s.i  tlicy  W':re  bipti/.ed  in  trie  sa.ne  faith. —7.  As  so  many  of  the 
j  piim.i.vefolhwers  offJhriei,  s>'alcd  t'letrutli  with  their  Wow/ ; 
I  and  -alan  and  his  followers  continued  iinchanged  :  every  man 
i.who  took  on  him  tlie  profession  of  Christianity,  which  was 
done  by  reco'ving  liaptism,  considered  himself  as  exposing 
his  life  to  the  most  imminent  hazaixl,  and  offering  nis  life 
I  with  those  wlio  had  al.'-eady  olFered  and  laid  down  theirs. — 
8  He  was  therefore  baptized  in  reference  to  this  m'lrtyrdom  ; 
and  having  a  regard  to  those  dead  he  cheerfully  received  bap- 
tism, that,  whetlipi-  he  was  'aki.n  off  by  a  natural  or  violent 
death,  he  might  be  I'aised  in  the  likeness  of  Jesus  Christ's  re- 
surrection, and  that  of  his  Illustrious  martyrs. — 9.  .\s  martyr- 
dom and  baptism  were  thus  so  closely  and  intimately  con- 
nected, 0anTti€<j6ni,  to  l>e  baptized,  was  us»'d  to  express  being 
put  to  a  violent  death  by  the  hands  of  persecutors.  So  .Matt. 
XX.  22,  23.  "  But  .letrtis  answered  aticf  said.  Are  yo  able  to 
drink  of  the  cup  that  I  shall  drink  of,"  &c.  (can  ye  go  through 
my  sufferings!) — "They  say  unto  him.  We  are  able.  He 
saith  unto  them,  Ve  .ihal!  indeed  drink  of  my  cup."  (ye  shall 
hear  your  p  irt  of  the  offlictio'n  of  the  gospel,') — "  And  he  bap- 
tized'\\'\\\\  the  liapti-im  that  I  am  baptized  with," — (that  is, 
ye  shall  snfT'-r  martindom.)  see  also  .>lark  x.  38.  So  Luke  xii. 
."lO.  "I  have  a  baptism  lo  be  baptized  with;  and  how  am  1 
straitened  till  it  be  accomplished  i"  That  is,  1  must  die  a  vio- 
lent death,  for  the  salvation  of  men. — 10.  The  sum  of  the  apos- 
tle's meaning  appears  to  be  this  :  If  there  be  no  resurrection 
of  the  dead,  those  who,  in  becoming  Christians,  expose  them- 
selves to  all  manner  of  privations,  crosses,  severe  sutFerings, 
and  a  violent  di'ath,  can  have  no  compensation,  nor  any  mo- 
tive siitllcieiit  to  induce  them  to  expose  thcmsefves  to  such 
miseries  But  as  t'ley  receive  baptism  as  an  emblem  of  </eo/A, 
in  voluntarily  going  under  the  water;  so  they  receive  it  as  an 
e.iiblem  of  the  resurrertion  unto  eternal  lije.  in  coming  up 
out  of  the  water;  thus  they  are  baptized  for  the  dead,  in  per- 
fect faith  of  the  resurrection.  The  three  following  verees 
seem  toconllrm  this  sense. 

30.  A-nd  why  stand  we  in  jeopardy  every  hour?]  Is  there 
any  reason  wliy  we  should  voluntarily  submit  to  so  many 
sufferings,  and  every  hour  be  in  danger  of  losing  our  lives,  if 
the  dea>l  rise  not  On  the  conviction  of  tlie  p:'ssibility  and 
certainty  of  the  resurrection,  we  are  thus  baptized  fortius 
dead.  We  ha\'e  counted  the  cost,  despised  sufl'erings,  and 
exult  at  the  prospect  of  death,  because  we  know  we  sliall 
have  a  resurrection  unto  eternal  life. 

31.  1  protest  by  your  rejoicing]  N>j  rijv  vfitrtpav  Kiivxriaiv,  hy 
your  exnU'tlioti  or  bmisHng.  Dr.  LighfiKit  understands  this 
of  "  the  bottsting  of  the  Corinthians  atrainst  the  apostle ;  that 
he  considered  himself  continually  trampled  on  by  them;  re- 
jected and  exposed  to  infamy  and  contempt ;  but  that  he  tooli 
this  as  a  part  of  the  reproach  of  Chri.st,  and  was  happy  in  the 
prepeci  of  d'«th  and  a  glorious  resurrection,  when  all  those 
troubles  and  wrongs  would  terminate  for  ever."  Instead  of 
v^iTcpm',  vox^n  exultation,  nr  boaslirg.  tiurrcpav,  OVR  ernlta 
tion,  is  the  reading  of  the  Codex  Alexandrinus,  and  several 
others,  with  the  /Klltiopic,  Origen,  and  Theophylact.  This 
will  lead  to  an  easier  st-nse  :  1  declare  b^  the  exultation  which 
I  have  in  Christ  Jesus,  as  having  died  for  my  ofTences,  and 
risen  again  for  my  justification,  that  I  neither  fear  sufTeringB 
nor  death  ;  and  am  daily  ready  to  be  offered  up,  and  feel  my- 
self continually  exposed  to  denth.  But  the  common  reading 
is  probably  to  be  preferred  :  for,  your  glorying,  is  the  same  as 
glorying  on  your  account.  I  nrofess  by  the  glorying  or  exult- 
ation which  I  have  on  actouni  of  your  salvation  ;  that  I  an- 
ticipate, with  pleasure,  Uie  end  of  my  earthly  ractr. 

149 


EthortaUons  founded  on 


I.  CORINTHIANS. 


the  foregoing  arguments. 


32  If,  «■  after  the  inanr.er  of  men,  "S I  have  fought  with  beasts 
at  Ephesus,  what  advantag^th  it  me,  if  the  dead  rise  not  "i  '  let 
us  eat  aid  drink;  for  to-morrow  we  die. 

a3  Be  not  deceived :  '  evil  communications  corrupt  good 
manners. 

34  *  Awake  to  righteousness,  and  sin  not ;  "  for  some  have  not 
tlie  knowledge  of  God  ;  "  I  speak  this  to  your  shame. 

len— qiCor.l.S.— rls«-2l2  13.&56.  IS.  Eccies. 


3.5  But  some  man  will  say,  "  How  are  the  dead  raised  up  1 
and  with  what  body  do  they  come  1 

36  Thou  fool,  "that  which  thou  sowest  is  not  quickened,  ex- 
cept it  die: 

37  And  that  which  tiiou  so\7est,  thou  sowest  not  that  body 
that  sliall  be,  b\it  bare  grain  it  may  chance  of  wheat,  or  of 
some  othcir  grain  : 

s  Chap.  h.  6.-1  aom. 13.11.  Epli.5.14.— u  1  Thess.4.5— v  Ciiap.  6.  5.— w  Eiek. 
37.3.— X  Jc-hi  \i  ■?4. 

I  die  daily]  A  form  of  speech  for,  I  am  continually  exposed  I  words  of  Lsaiah  are  nin:  -ina  o  iniifi  "^lON  akol  re  shatho,  ki 
to  death.      The  lollowing  passases  will  illustrate  this.     s<o  \machar  nainuth:  "In  eating  and  drinking,  for  to-morrow  we 


P/iilo  pag  900.     Flaccus,  who  was  in  continual  fearof  dcatl 
f!ay.s,  KaW  eKa~nr  '!/'-pi>'i  faX^'V'  '''•  '^/^'"'i  Trf>>aTiQvr]a 
Xouf  Qavarovi   vnnutvoyv  avd'  ii>0(  rov  TrXevraiov 


day,  rathi'r  every  hour,  I  anticipate  death;  enduring  many  | 
deaths  before  that  last  one  comes."      So  Libaiiius,  .speaking  l 
of  his  own   miseries,   and  those  of  the  people  of  Anlioeh,  I 
Epist.  1320.   pag.  615,  says,  en  vJwcTff  TcdunKafisv  "  thougll 
living,  we  are  dead."     Livy  has  a  similar  form  of  expiession 
to  signify  coutinual  dunger,  xxix.  17.      QuotiJie  capilur 
ttrhs  nostra,  quotidie  diripilur.     "Daily  is  our  city  taken; 
daily  is  it  pillaged." 

32.  If,  after  the  manner  of  men,  &c.l  Much  leai-ned  criti- 
cism lias  bepn  employed  on  this  vcrae,  to  ascertain  wlietiier  it 
is  to  be  underetood  litercilly,  or  ine.tuphor^cully.  Does  the 
apa.stle  mean  to  say,  that  he  had  literally  fought  with  wild 
beasis  at  Epliesus ;  or,  that  lie  had  met  witli  brutish,  savage 
men,  from  whom  he  was  in  danger  of  his  life  7  That  t^t.  Paul 
did  not  fight  with  wild  beasts  at  Epliesus,  may  be  aigued,  1. 
From  his  own  silence  on  this  subject,  when  enumerating  his 
various  .sulTeriiigs,  2  Cor.  xi.  23,  &c.  2.  Fiom  the  silence  of 
his  historian  Luke,  who,  in  the  Acts  of  this  Apostle,  gives  no 
intitnation  of  this  kind  ;  and  it  certainly  was  too  remarkable 
a  rircumstance  to  be  passed  over,  either  by  Paul,  in  the  cata- 
Inciie  of  his  own  sufferings,  or  by  Luke,  in  his  history.  3. 
From  similar  modes  of  speech,  which  are  employed  meta- 
phorically, and  arc  so  understood.  4.  From  the  improbability 
that  a  Roman  citizen,  as  Paul  was,  should  be. condemned  to 
such  a  punishment,  when,  in  other  cases,  by  pleading  his 
|)riviiege,  he  was  exempted  from  being  scourged,  &c.  And, 
S.  From  the  positive  testimony  of  TertuUian,  and  Chrysostom, 
who  deny  the  literal  interpretation. 

On  tlie  other  hand,  it  is  strongly  argued,  that  the  apostle  is 
to  be  literally  understood  ;  and  that  he  did,  at  some  particular 
time,  contend  with  wild  beasts  at  Ephesus:  from  whicli,  lie 
wa.s  miraculously  delivered.  1.  That  the  phrase  (car'  avBpco- 
TTOv,  signifies,  as  men  used  to  do,  and  never  means  according 
to  the  manner  nf  men,  as  implying  their  prtrposes,  or,  to  use 
their  forms  of  speech,  &c.  2.  Fioin  the  circumstance  of  the 
case  in  Ephesus,  usually  referred  to,  viz.  the  insurrection  by 
Demetrius,  and  his  fellow-craftsmen;  where,  tliough  Paul 
would  have  been  in  danger  had  he  gone  into  the  tlieatre,  he 
was  in  little  or  none,  as  he  did  not  adventure  himself  3. 
From  his  having  enduri^d  much  greater  conflicts  at  Lystra 
and  at  Philippi,  than  at  Ephesus,  at  the  foraier  of  which  he 
was  stoned  to  death,  and  again  miraculously  raised  to  life  ; 
sec  the  notes  on  Acts  xiv.  19,  &c.  And  yet  he  calls  not  those 
greater  dangers  by  this  name.  4.  That  it  cannot  refer  to  the  in- 
surrection of  Deinetrius  and  his  fellows,  for  St.  Paul  iiad  no 
contention  with  them,  and  was  scarcely  in  any  danger,  though 
Oiiitis  and  Aristarchus  were  ;  see  the  wliole  of  Acts  xix. 
And,  ■>.  As  we  do  not  read  of  any  other  imminent  dangers  to 
wliicli  he  was  expos°d  at  Epliesus,  and  that  already  mention- 
ed is  not  sutflcienl  to  justify  the  expression,  /  hare  fought 
trith  lieasts  at  Ephesus;  therefore,  we  must  conclude  that 
he  was,  at  some  time,  not  directly  mentionnd  by  liis  historian 
or  himself,  actually  exposed  to  wild  beasts  at  Ephesus.  6. 
That  this  is  the  case  that  he  refers  to,  2  Cor.  i.  8,  9,  10.  For 
ire  i.~ould  not,  brethren,  have  you,  ignorant  of  our  trouble 
tchich  cn.me  to  ns  in  Asia,  that  wc  were  pressed  out  of  mea- 
sure above  strength,  xad'  vrTsp,8'>Xrii>  £l3apri9ri;i'.v  virtp  ^Ui'U.uii/, 
insomuch  that  ice  despaired  even  of  life.  But  we  had  the 
sentence  of  death  in  ourselves,  that  we  should  not  trust  in 
ourselves,  but  in  God,  which  raiseth  the  dead  :  who  dr.Uvered 
us  from  so  great  a  death:  for  these  expressions  refer  to 
some  excessive  and  unprecedented  danger,  from  wliich  no 
thing  less  than  a  miraculous  interference  could  have  saved 
liim  ;  and  that  it  might  have  been  an  actual  exposure  to  wild 
beasts,  or  any  other  danger,  equally  great,  or  even  greater. 

What  advantagcth  it  ?ne,  if  the  dead  rise  not]  I  believe 
the  common  method  of  pointing  tliis  verse  is  erroneous :  I 
propose  to  read  it  thus  :  If  after  the  manner  of  men,  I }ta.ve 
fought  loitii  blasts  at  Ephesus,  what  doth  it  advantage  me'> 
If  the  dead  rise  not,  let  us  eat  and  drink  ;  for  to-morrow  tee 
die. 

What  the  ppostle  says  here,  is  a  regular  and  legitimate  con- 
clusion from  the  doctrine,  that7//e)e  is  no  resurrection  ;  for 
if  there  be  no  resurrection,  then  there  can  b"  no  juitgment  ; 
no  future  itate  of  rewards  nn<\  punish me^- 1 -! ;  why,  there- 
fore, should  we  bear  crosses,  and  keep  ourselvi^s  under  con- 
tinual discipline!  Let  us  eat  anil  drink,  take  all  the  pleasure 
we  can,  for  to-morrow  we  die :  and  there  is  an  end  of  us  for 
ever.  The  words,  Let  us  eat  and  drink,  for  to-morrow  we 
die,  are  taken  from  Isa.  xxii.  13.  as  they  stand  now  in  the  flep- 
tuagiiU;  and  are  a  pretty  smooth,  proverbial  siiying,  which 
Blight  be  paralleled  from  the  writings  of  several  epicurean 
fteathens,  ^ayoj^tp  xai  nujitLCv  avoiov  yap  anodvwxouev.     The 

180 


,  die  :"  i.  e.  Let  us  spend  our  time  in  eating  and  drinking,  &c. 
I,  TTiX-  [  See  a  similar  s])eech  by  Trimakhio,  in  Petronius  Arbiter, 
Every    Satiric  cap.  xxxvii. 


Heu  heu  nos  miseros ;  quam  totus  homuncio  nil  est! 
Sic  erimus  cuncti,  postquam  nos  auferet  orcus. 
Ergo  viva?nus  dum  licet  esse  bene. 
"Alas!    alas!    what  wretehes  we  are;    all   mankind  are  a 
worthless  pack  :  thus  shall  we  all  be,  after  death  hath  taken 
tis  away.     Therefore,  while  we  may,  Ipt  us  enjoy  life." 

33.  Be  not  deceived]  Do  not  impose  on  yourselves ;  and 
permit  not  otliers  to  do  It. 

Evil  communications  corrupt  good  mant^ers.]  There  are 
many  sayings  like  this  among  thefJreek  poets;  but  tliisof  the 
apostle,  ami  which,  according  to  the  best  Mf=S.  makes  an  Iam- 
bic verse,  is  generally  supposed  to  have  been  taken  from  Me- 
nandcr's  lost  comedy  of   I'ha'is. 

'\iQtip^vaiii  rfBri  XPI^S'  ofxiXtat  KaKUf 

Bad  company  good  morels  doth  corrupt. 

There  is  a   proverb  much  like  tliis  among  the  rabbins: 

N3''a">V  •'«'■' 3"'  ppiN  Nj-'ia-i  ■in>  ^c-'^"'  ^Tin  ■•-in.    "There  were  two 

dry  logs  of  wood,  and  one  green  log  ;  but  the  dry  logs  burnt 

up  the  green  log." 

There  is  no  difficulty  in  this  saying;  he  who  frequents  the 
company  of  had,  or  Corrupt  men,  will  soon  be  as  tliey  are. 
He  may  be  sound  in  llie  faith,  and  liave  the  life  and  power  of 
godliness,  and,  at  first,  frequent  their  company  only  for  the 
sake  of  their  pleasing  conversation,  or  their  literary  accom- 
plishments:, and  he  may  think  his  faith  proof  against  their 
infidelity  ;  but  he  will  soon  find,  by  means  of  their  glozing 
speeches,  his  faith  weakened  :  and,  when  once  he  gets  under 
]  the  empire  of  doubt,  unbelief  will  soon  prevail;  his  bad 
company  will  corrupt  his  morals,  and  the  two  dry  logs  will 
soon  burn  up  the  green  one. 

The  same  sentiment,  in  nearly  the  same  words,  is  found  in 
several  of  the  (ireek  writers :  JEschylus,  vii.  Theb.  ver.  605. 
Ec  TTuivTi  TTpayii  i'  sad'  ojiiXiai  xaifijj  Kaxiov  ovfev — "In  every 
matter,  there  is  nothing  more  deleterious  than  evil  communi- 
cation." Diodorus  .■*icuius,  lib.  xvi.  cap.  54.  Taif  irovripais 
hpiXiaif  iit{f)6cipt  ra  rjdri  roii/  at'OpiLmwv  "  With'  these  OViJ 
communications  he  corrupted  the  morals  of  men." 
Tavra  ^cv  oVTitis  irrOi  KaKotrrt  ^e  ^xr)  nputrOfjuXct 

Kvdpaniv,  aAX'  ai£i  toii'  ayaBwv  exo' 
Kat  Item  rotiiv  rrtve  Kai  Effdic,  xat  pera  rotaiv 

Kt,  Kat  av&avE  nij  toi/  ^ityoXr]  ivvapti, 
EudXi-ov  p^v  yap  an'  taQXa  paOr]iTcaf  £v  it  KaKOici, 
SnuufX^W  an-oXcij  Kai  rov  £ovra  voov. 

Theogn.  Sent.  ver.  30-S5. 
"Know  this — Thou  must  not  keep  company  with  the  wicked, 
but  converse  always  with  g^iod  men.  With  such,  eat,  drink, 
and  associate.  Please  those  who  have  the  greatest  virtue. 
From  good  men  thou  mayest  learn  good  things:  but  if  thou 
keep  company  with  the  wicked,  thou  wilt  lose  even  the  in- 
telligence whiihthou  now  possessest." 

34.  Awake  to  righteousness]  Shake  off  your  slumber; 
awake  fully,  tlioroughly,  SiKatws,  as  ye  ought  to  da :  so  the 
word  should  be  rendered;  not  awake  to  righteousness.  Be 
in  earnest:   do  not  trifle  with  God,  your  souls,  and  eternity. 

Siti  not]  For  this  will  lead  to  the  destruction  both  of  body 
and  soul.  Life  is  but  a  moment  ;  improve  itj  Heaven  has 
blessings  without  end. 

Sume.have  not  the  knowledge  of  Gui]  The  original  is  very 
empliatic,  ayvixnav  yap  Of  «u  rtvti  ixnvai,  some  have  an  igno- 
rance of  God :  they  do  not  acknowledge  God.  They  have 
what  is  their  hane  ;  and  they  have  not  what  would  be  their 
happiness  and  glory.  To  have  an  ignorance  &f  God,  a  sort 
of  substantial  darkness,  that  prevents  the  light  of  God  from 
penetrating  the  soul,  is  a  worse  state  than  to  be  simply  in  the 
dark  ;  or  without  the  divine  knowledge.  The  apostle  proba- 
bly speaks  of  those  who  were  once  enlightened;  had  once 
good  morals,  but  vv'ere  corrupted  by  b?id  company.  It  was  to 
their  shame  or  reproach  that  they  had  le«  the  good  way,  and 
were  now  posting  down  to  the  chambers  of  death. 

35.  But  some  \\iMi  will  say]  A\\a  tpa  ti;.  It  is  very  likely 
that  the  apostle  by  tis,  some,  some  one,  some  man,  means 
particularly  the  false  apostle,  or  teacher  at  Corinth  ;  who 
was  chief  in  the  opposition  to  the  pure  doctrine  of  the  Gospel ; 
and  to  jvhom,  in  this  covert  way,  he  often  refers. 

The  sero'id  part  of  the  apostle's  discourse  begins  at  this 
verse.     What  shall  be  the  nature  of  the  resurrection  body  ? 

1.  The  question  is. stated,  ver.  35.  2.  It  is  an.iwered  ;  fii-st, 
by  a  similitude,  ver.  36—38 ;  secondly,  by  an  application,  ver. 
39 — 41  ;  and,  thirdly,  by  e.rplicatiou,  ver.  42—50. 

36.  Thou  foo']  Xippov.  If  this  be  addressed,  as  it  probably  is,  to 
the  raise  apostle,  there  is  apeculiarpnipriety  in  it ;  as  this  man 
seems  to  have  magnified  liisown  wisdom,  and  set  it  up  against 
both  God  and  man  ;  and  none  but  a  fool  could  act  so.    At 


The  difference  between  the CHAPTER  XV. 

38  But  God  giveth  it  a  body,  as  it  hath  pleased  him,  and  to 
every  seed  his  own  body. 

39  All  tlesh  is  not  the  same  flesh  :  but  there  is  -snc  Hud  of 
flesh  nf  men,  another  flesh  of  beasts,  anollier  of  fishes,  and 
anothfrof  birds. 

40  There  are  ^also  celestial  bodies,  and  bodies  lerreatrial : 
but  the  glory -if  Hie  celestial  is  one,  am'.  Hie  fStortj  of  the  terres- 
trial is  another 

41  7%ere  is  one  glory  of  the  sun,  and  another  glory  of  the 

yM«tt.CS3.     Luke  9 -a.— t  Dan.  12  3.     Mall.i:i.43. 


present  and  future  body. 


the  same  time,  it  is  folly  in  any  to  assert  the  impossibility  of 
a  thing,  because  he  cannot  comprehend  it. 

ITiat  trhich  thou  sotcest  is  not  tjuickened,  except  it  die]  I 
have  showed  the  propriety  of  this  simile  of  tlie  apostle  in  the 
note  on  John  xii.  24.  to  which  I  must  refer  the  leader.  A 
grain  of  wheat,  &c.  is  composed  of  the  />ody  or  lohes,  and  the 
germ.  Tlie  latter  forms  an  inconsid.^rable  pari  of  tilt-  mass 
of  the  grain  :  the  hoiiy,  lobes,  or furivaceous  part,  forms  nearly 
the  whole.  This  body  dies,  becomes  decomposed,  and  lorms 
a  fine  earth,  froia  which  the  germ  derives  its  first  nouiisJi- 
ment;  by  tlie  nourishment  thus  derived,  the  germ  is  quicken- 
ed, receives  its  first  vegetative  life  ;  and  throi'ghtlus  mea^is, 
is  rendered  capable  of  deriving  the  rest  of  its  nourishment 
and  support  from  the  gro.sser  earth  in  winch  the  grain  was 
deposited.  Whether  the  apostle  would  intimate  here,  that 
there  is  a  certain  germ  in  llie  preseni  body,  whieh  g'lall  be- 
come the  seed  of  tlie  resurrection  body,  tliis  is  not  the  place 
to  inquire  :  and  on  this  pomt  I  can'witli  pleasiue  refer  to  Mr. 
Drew's  work  on  the  "Kesurreetion  of  the  Human  Body," 
where  this  subject  as  well  as  every  other  subject  connected 
with  this  momentous  tpiestion,  is  considered  in  a  very  lumin- 
ous and  cogently  argumentative  point  of  view. 

37.  Thou  soicest  nut  that  tiody  that  shall  /.el  This  is  decom- 
posed, and  becomes  the  means  of  nourishing  the  wliole  plant, 
root,  stalk,  leaves,  ear,  urn}  full  corn  in  the  ear. 

38.  But  God  gireth  it  a  body]  And  is  there  any  other  way 
of  accounting  for  it,  but  by  the  miraculous  working  of  (lod's 
power!  For,  out  of  that  one  bare  grain,  is  produced  a  sys- 
tem of  roots,  a  tall  and  vigorous  stal/c,  with  all  its  appenaage 
of  leavfs,  &c.  besides  the  full  corn  in  the  ear  ;  ihe  whole 
making  several  hundred  times  the  quantum  of  what  was  ori- 
ginally deposited.  'I'here  are  no  proofs  that  what  some  call 
nature,  can  eflect  this  :  it  will  ever  be  a  philosophic.ii  as  well 
as  a  scriptural  truth  that  God  gireth  it  a  body  as  it  pleaseth 
him:  and  so  doth  he  manage  Ihe  whole  of  the  work,  that  every 
seed  shall  have  its  own  body  ;  that  the  wheat  germ  shall  never 
produce  barley  ;  nor  the  rye,  onts.     See  the  note  on  Gen.  i.  12. 

39.  Alljlesh  is  not  the  same  flesh]  Though  the  <j)-ganization 
of  all  animals  is,  in  ils  general  principles,  the  same  ;  yet,  there 
are  no  two  different  kinds  of  «7i('7nn/s  that  have  flesh  of  the 
same  flavour ;  whether  the  animal  be  beast,  fowl,  ovfish.  And 
this  is  precisely  the  same  witli  regetables. 

In  opposition  to  this  general  iissertion  of  St.  Pnul,  there  are 
certain  people  who  tell  us  that  _/7sA  is  not  flesh  :  and  while 
their  religion  prohibits,  atone  time  of  the  year,  the  flesh  of 
quadrupeds  and/owls,  it  allows  them  to  Qalfish,  fondly  sup- 
posing thai  fish  is  twiflesh  :  they  might  as  well  tell  us  that  a 
lily  is  not  a  regetable,  because  it  is  not  a  calihage.  There  is 
a  Jewish  canon  produced  hy  Schoettgen,  which  my  readers 
may  not  be  displeased  to  find  inserttd  here  ;  Nednrim,  fol. 
40.  t3''2jni  C'jT  ->8f2  -MON  xrT'  -iiy.r  ^o-nun  tfe  who  is  'wui'd 
by  a  row  to  abs  tai  n  from  flesh,  is  bound  to  abstain  from  the 
ntshof fish  and  of  locusts.  From  this  it  appears  thafthey  ac- 
knowledged that  there  was  one  fie.«h  of  beasts,  and  another  of 
fishes  ;  and  that  he  was  religiously  bound  to  abstiiin  from  the 
one,  wlio  was  bound  to  abstain  from  the  other. 

40.  There  are  also  celestial  bodies,  and  bodies  terrestrial] 
The  apostle  certainly  does  not  speak  of  celestial  and  terrestrial 
bodies  in  the  sense  in  which  we  use  those  terms  ;  we  invaria- 
bly mean  by  the  former,  the  sun,  vwoti,  planets,  and  stars  ; 
by  the  laiter,  masses  of  inatiimate  matter.  But  the  apostle 
speaks  of  hiivian  beings  ;  pome  of  which  wove  clothed  willi 
celestial,  others  with  terrestrial  bodies.  It  is  very  likely  there- 
fore, that  he  means  by  the  cele.'>tial  bodies  such  as  those  refin- 
ed human  bodies  with  which  Enoch,  Elijah,  and  Christ  him- 
self appear  in  the  realms  of  glory :  lo  which  we  may  add  the 
bodies  of  those  saints  which  arose  after  our  Lord's  resurrec- 
tion ;  and,  after  having  appeared  lo  many,  doubtless  were 
taken  up  to  Paradise.  By  terrestrial  bodies,  we  may  under- 
stand those  in  which  the' saints  now  live. 

But  the  glory  of  the  celestial  is  one]  The  glory,  the  excel- 
lence, beauty,  and  perfection.  Even  the  prescnl_/Vai7 /iMWiara 
io<fy,  possesses  an  indescribable  degree  of  contrivance,  art, 
economy,  order,  benuty,  and  excellence.  But  the  celestial 
body,  that  in  which  Christ  now  appears,  and  according  to 
which  ours  shall  be  raised,  Phil.  iii.  21.  will  e.xceed  the  ex- 
cellence of  this  beyond  all  comparison.  A  glory  or  sp'endour, 
will  belong  to  that  which  does  not  belong  to  tliis  :  here  there 
is  a  glory  of  excellence  ;  there,  there  will  be  a  glory  of  /i>Ar, 
and  eflTulgence  ;  for  the  bodies  of  the  saints  shall  shine  ukc 
the  sun  in  the  kingdom  of  their  Father.     See  Malt.  xiii.  4.'?. 

41.  There  isojieg-Zor;/ q/"//ie  s»(70  As  if  he  had  said.  This 
may  be  illusirated  by  the  present  appearance  of  the  celestial 
bodies  which  belong  to  our  system.  The  sun  has»  a  greater 
degree  of  splendour  than  the  moon  ;  the  moon  than  the  pla 
nets  ;  and  the  planets,  than  the  stars.  .     - 


moon  and  another  glory  of  the  stars'  for  one  etar  diflereth 
from  another  stiir  in  glory. 

42  '  So  also  is  the  resuirection  of  the  dead.    It  is  sown  in  cor- 
ruption; it  is  raiHed  in  incorruptio:i : 

43  •  It  is  sown  in  dishonour ;  it  is  raised  in  glory  :  it  is  sown 
in  weakness  ;  it  is  raised  in  powjr : 

44  It  is  sown  a  b  natural  body  •  it  is  raised  a  spiritual  body. 
There  is  a  natural  body,  arid  there  is  a  spiritual  Ijody. 

45  And  so  it  is  written,  Tlie  first  man  Adam  •  was  made  a 

aPhil  3.21.— soil  ti.e.-cOen  2.7. 


Stars,  one  has  a  greater  ('egree  of  splendour  than  another; 
which  may  proceed  either  from  their  diMcrent  m«^ni77(rfes,  or 
from  the  comparative  p-oximity  of  some  of  them  to  our  earthj 
but  from  wlii.:h  of  these  causes,  orfrom  some  other  cause  un- 
known, we  cannot  tell ;  as  it  is  impossible  to  ascertain  the 
disl.tiici?  of  any  of  the  fixed  stars  ;  even  the  nearest  of  them 
being  too  remote  to  nlUni  any  fansMo  parallax,  without  which 
tlieir  distances  cannot  be  measured,  bee  the  concluding  ob- 
servatirms. 

42.  So  also  is  the  resuTrection  of  the  dead]  That  is,  the 
bodes  of  the  dead,  tliougli  all  imnio.-liil,  shall  possess  different 
degrees  of  .ip'endour  and  g'ury,  acrordi  g  lo  Ihe  slate  of  holi- 
nes.<i  in  whi!  li  their  respective  souls  were  found.  The  rab- 
bins have  some  crude  n  .tions  concerning  different  degrees  of 
gloiy,  v.'hlch  the  righteous  shall  possess  in  the  king'lom  of 
heaven.  They  make  out  seren  degrees  :  "  Thc^rst  of  which 
is  possessed  by  Cp'i^  tsndildm,  the  just,  who  observe  the 
coveiiat;t  of  the  holy  bless'd  t>"od,  ;:[!d  sulijiigate  all  evil  alTec- 
tioiis.'"  "  The  secont/ IS  possessed  hy  those  who  are  13'<->tt'< 
yesharim,  the  upright,  wh■,^se  delight  it  is  lo  walk  in  the  ways 
of  God,  and  please  mm."  "The  third,  is  lor  D''a"'nn  tami- 
mim,  the  perfect ;  lliose  who,  with  integrity,  walk  in  the  ways 
of  God  ;  and  do  not  curiously  pry  into  his  di.spensntions." 
"  The  fourth,  is  for  D^yTp  kadashim,  the  holy  ones  ;  those 
who  are  the  excellent  of  the  ea'th,  in  whom  is  all  (Jod's  de- 
light." Psa.  xvi  3.  "Vtieflfthj  is  for  na-'rn  ^'^^2  haalry  te.sh- 
nbaJi,  the  chief  of  the  penitents  ;  who  have  broken  through  the 
brazen  doors  and  returned  to  the  Lord."  "The  si'x/A,  is  for 
|3-\  n'3  Sis'  nipi:'>n  tinukolh  shel  beith  raban,  the  scholars  and 
tenderoues  ;  who  have  not  transgressed."  •'Theserenth.  is  foi 
D''T>Dn  rhnsidim,  the  godly  :  and  this  is  the  innermost  of  all  the 
deparlnienis."  These  seven  degrees  require  a  comment  by 
themselvts. 

Theie  is  a  saying  among  the  rabbins,  very  like  that  nf  the 
apostle,  in  this  and  the  precf  dii  g  verse.  Siphri,  in  Yalcvi 
Simeoni,  page  2.  fol.  10. — "The  fates  of  the  righteous  shall 
be  in  the  world  to  come,  like  suns,  moons,  Ihe  heaven,  stars, 
lightnings  :  and  like  the  lilies  and  candlesticks  of  the  temple." 

//  16'  .town  in  corrtiption]  The  body  is  buried  in  a  slate  of 
degradation,  decay,  and  corruption.  The  apostle  uses  the 
wo,  d  sown  to  ii'limnie  that  the  body  shall  raise  again,  as  a 
seed  springs  up  that  has  been  sown  in  the  earth. 

//  19  rained  in  incorruption]  Being  no  more  subject  to  cor- 
ruption, dissolution,  and  death. 

43.  It  is  sown  in  dishonour]  Being  nowstripped  of  all  the 
glorv  it  had  as  a  machine,  fearfully  and  wonderfully  made  by 
the  hands  of  God  ;  and  also  consigned  to  death  and  destruction 
because  of  sin.    This  is  the  most  dishonourable  circumstance. 

//  7s  raised  in  glory]  It  is  raised  a  glorious  body,  because 
immortal,  and  for  ever  redeemed  from  the  empire  of  death. 

It  is  sown  in  weakness]  The  principles  of  dissolution,  cor- 
rupt on,  and  decay,  have  prevailed  over  it  ;  disease  undermi- 
ned it,  and  death  made  it  Ipsprey. 

It  is  raised  in  pmrei]  To  be  no  more  liable  to  weakness 
through  labour  ;  decay,  by  age  ;  wasting,  by  disease ;  and  dis- 
solution, by  death, 

44.  It  is  sown  a  natural  body]  'Soif/a  i^nxcfi',  an  animal 
body,  having  a  multiplicity  of  solids,  and  fluids  of  diflerent 
kinds,  with  different  lunctions  ;  composed  of  muscles,  llbres, 
tendons,  ciirlilages,  bones,  arteries,  veins,  nerves,  blood,  and 
various  juices,  requiring  continual  support  from  aliment  ; 
and  hence  the  necessity  of  labour  to  piovidc  food,  and  skill  to 
prepare  it ;  which  lood  must  be  miisticaled,  die>-sted,  and  refi- 
ned ;  what  is  proper  for  nourishment  seeri>ted,  brought  into  the 
circulation,  faillier  elaborated,  and  prepared  to  enter  into  the 
composition  of  every  part;  hence  growth  and  nutrition  ; 
without  which,  no  organized  body  can  pos.^ibly  exist. 

It  is  raised  a  spiritual  body]  One  perfect  'in  all  its  parts  ; 
no  loiger  dependent  on  natural  productions  for  ils  support; 
being  built  up  on  indeslmctible  principles  ;  and  existing  in  a 
region  where  there  sliall  he  no  more  death  ;  no  more  causes 
of  decay  leading  to  dissolution  ;  and  consequently,  no  more 
necessity  for  food,  nutrition,  Ac.  The  body  is  spiritual,  and 
has  a  spiritual  existence,  and  spiritual  support. 

What  the  apostle  says  here,  is  quite  consistent  with  the 
views  hiscounlivmem  had  on  this  subject. 

In  Sohar  Cha/lash,  fol.  43.  it  is  said,  "So  shall  it  be  in  the 
resurrection  of  the  dead  ;  only  the  old  uncleanness  shall  not 
be  found." 

R.  r.rchai,  on  the  l.iw,  fol.  14.  says,  "  VMien  Ihe  godly  shall 
arise,  their  bodies  shall  be  pure  and  innot'em  ;  obedient  to  the 
instinct  of  the  soul ;  there  shall  be  no  adveniai7,  nor  any  evil 
disease." 

Rah.  Pinchas  says,  "The  holy  blessed  God  shall  make  the 
bodies  of  the  righteous  as  beautitul  as  the  body  of  Adam  was, 
.\nd  even  in  the  fi'xed  I  when  he  entered  into  paradise." 

151 


Tkt  difference  between  the 


I.  CORINTHIANS. 


Jirst  and  last  Adatju 


living  soul ;  d  the  last  Adam  was  made  'a  iinickening  spirit. 

46  Howbeit,  that  was  not   tiist  wh;ch  is  spliitual,   but  iliat 
which  is  natural  ;  and  afterward  liiat  whioli  is  spiritual. 

47  f  The  first  man  is  of  the  earth,  '  eartliy :  tlie  second  man 
ts  the  Lord  ••  from  heaven. 

cl  Koin  5  14  -cJohn:i.21  &  0  W,  39,  10,  51,  S7.  Phil. 3.21    Col.3.4.— f  .lohn  3  31.— 
(  Om  2  ;.it  ;l  19,  -  h  .'ohn  .i  1  !,  3N 


Rab.  Levi  says,  "  Wlien  the  soul  is  in  heaven,  it  is  clotlied 
Willi  celestial  Iigl:t;  vvlieii  it  relurns  to  t'n'  body,  it  shall  have 
tlifc  same  lig  it;  and  then  tlie  body  shall  shine  lilve  the  splen- 
dour of  tlie  finnaraent  of  heaven.  Then  shall  men  gain  the 
knowicdfje  of  what  is  porf'^ct."     Siha'r.   O'eH.  fol.  69. 

Tlie  Jews  have  an  opinion  tliat  the  os  coxendicis,  the  lower 
joint  of  the  backbone,  survives  tlie  corruption  of  the  body ; 
ami  that  it  is  out  of  this  bone  that  the  resurrection  boily  is 
formed.  In  the  place  last  quoted,  fol.  70.  we  have  the  follow- 
ing leachmgs  on  this  subject:  "Let  us  borrow  an  example 
from  what  relates  to  the  purifying  of  silver.  Piist,  the  ore 
is  cast  into  the  burning  furiace,  that  it  may  be  separated 
from  its  earthly  impurities;  it  is  then  silver,  but  not  perfect 
silver.  They  put  it  in  the  furnace  a  second  time,  and  then 
all  its  scoriiE  are  separated  from  it,  and  it  becomes  perfect 
silver,  without  any  adulteration.  Thus  docs  the  holy  blessed 
Ond  :  lie  first  buries  our  bodies  under  the  earth,  where  they 
putrefy  and  corrupt,  that  nothing  remains  but  th  \t  ove  hone: 
from  this,  a  new  body  is  produced,  which  is  indeed  a  tody, 
hut  not  a  perfect  body.  But  in  that  great  day,  when  all  bodies 
are  hidden  in  the  earth,  and  the  soul  departs,  then  even  that 
I'fine  decays,  and  the  body  which  was  formed  out  of  it  re- 
mains, and  is  as  the  light  of  the  sun,  and  the  spletulour  of 
heaven.  Thus,  as  the  silver  was  purified,  so  i.'!  the  body; 
and  no  iniperfect  mixture  remains."     See  Schoeltgen. 

These  things  must  not  be  treated  as  rabbmicd  ditages  ;  the 
difTererit  similes  used  by  the  apo.stle,  have  the  same  spirit  a^ld 
design :  as  the  seed  wli'ich  is  sown  in  ttie  earth  rots,  and  out 
of  the  germ  contained  in  it,  Ood  in  his  providence,  produces 
a  rout,  stalk,  leaves,  ear,  and  a  great  numerical  increase  of 
grains  ;  is  it  not  likely,  that  fJod,  out  of  some  essential  jjarts 
of  tlie  body  that  now  is,  will  produce  the  resurrection  body; 
and  will  then  give  the  soul  a  body  as  it  pleaseth  him  ;  and  so 
completely  preserve  the  individuality  of  every  human  being, 
as  he  does  of  every  grain  ;  giving  to  each  its  own  body"!  ver. 
38.  So  that  as  surely  as  the  grain  of  wheat  shall  produce 
irhrat,  after  it  is  cast  in  the  earth,  corrupts  and  dies,  so  surely 
«hall  our  bodies  produce  the  same  bodies  as  to  their  esse?itial 
individuality.  As  the  germination  of  seeds  is  produced  by 
his  wisdom  and  power,  so  sliall  the  pure  and  perfect  human 
hoiiy  be,  in  the  resurrection.  Hence  he  does  not  say  the  body 
ss  buried,  but  the  body  is  sown;  it  is  sown  in  weakness,  it  is 
sotcn  in  dishonour,  &c.  &c. 

There  is  a  natural  body,  and  there  is  a  spiritual  body] 
This  very  saying  is  found  in  so  many  words,  in  Yalcut 
Ruhevi,  fol.  186.  "There  are  different  kinds  of  men"  n'K 
NijiST  anK  n^Ni  Nno&'n  dim  ih-kt  din  "There  is  a  spiritual 
Adam,  and  there  is  also  a  corporeal  Adam." 

4.3.  'I he  first  man  Adam  was  innde  a  liviyig  soul]  These 
forms  of  expression  are  also  common  among  the  Jews ;  hence 
we  lind  parN^n  tmN  Adam  hari.-shon,  "  Adam  the  first:"  and 
^NOTp  DIN  Adam  kadmai,  "  Adam  the  last."  They  assert 
that  tliere  are  two  Ad;ims,  1.  The  mystical  heavenly  Adam; 
and,  2.  The  mystical  earthly  Adam.  See  Sohar  Exod.  fol.  29. 
ami  the  several  examples  in  Schoettgen.  The  apostle  says 
this  is  written  ;  the  first  man  Adam  was  made  a  living  soul: 
this  is  found  Gen.  ii.  7.  in  the  words  o^n  nos'j  nishmai 
chayim,  the  breath  of  lives;  which  the  apostle  translates 
■pvxiv  i,io(Taii,  a  living  soul. 

The  lost  Adam— a  quickening  spirit]  This  is  also  said  to 
be  written;  but  where,  says  Dr.  Lightfoot,  is  this  written  in 
the  whole  sacred  book?  Schoettgen  repi:es,  In  the  very 
same  verse,  and  in  these  words  n>n  wsaS  Oinh  ■>n•>^  vayehi 
ha  Adam  le-nephesh  chaiyah,  and  Adam  became  a  living  soul ; 
which  the  apnstle  translates  nvevfjt.i  ij-ii  'rroiovv,  a  quickening, 
or  life-giving  s;)/)-//.  Among  the  cabalisitic  .lews  ifs:  Nephesh, 
is  considered  as  implying  greater  dignity  than  nciyj  Nish- 
mail.  The  former  may  Tie  considered  as  pointing  out  the 
rational,  the  latter  the  sen.silive  soul.  .\11  these  references  to 
Jewish  opinions  and  forms  of  speech,  the  apostle  uses  to  con- 
vince them  that  the  tiling  was  possible  and  tliat  the  resur- 
rection of  the  body  was  generally  credited  by  all  their  wise 
and  learned  men.  The  Jews,  as  Dr.  Lightfoot  observes,  speak 
frequently  of  the  Spirit  of  the  Messiah  ;  and  tliey  allow  that 
it  was  tliis  Spirit  that  moved  on  the  face  of  the  waters,  f^'en.  i. 
2.  And  they  assert  that  the  Messiah  shall  quicken  those  who 
dwell  in  the  dust. 

"  It  ou£ht  not  to  be  passed  by."  says  the.^same  author,  "  that 
Adam,  receiving  from  God  the  promi.se  of  Christ,  TVie  seed  of 
the  woman  shall  bruise  the  head  of  the  serpen/,  and  believing 
it,  named  his  wife  rrin  C'havah,  that  is,  life;  so  the  Septua- 
gint,  Kat  CKaXe(T€v  Xiajt  to  »i/iua  rrif  yvpniKOf  avroiy,  Xuiri' 
And  Adam  called  the  vame  uf  his  wife.  Life.  What  !  Is  she 
called  Life  that  brought  death  into  "the  world  1  But  Adam 
perceived  tuv  taxaruv  \iau,  the  last  Adam,  exhibited  to  him 
in  the  promise,  to  be  TrvEvita  g'jtoirniovv,  a  quickening  or  life- 
giving  spirit ;  and  had  brought  in  a  better  life  of  the  soul ; 
and  should  al  last  bring  in  a  better  life  of  the  body.  Hence  is 
*"?^ying,  John  i.  4.  Ec  avroy  ?(or)  nv—^n  HIM  was  LIFE." 
oonie  contead  that  thejSrst  Adam  and  the  last  Adant,  mean 
152 


46  As  is  the  earthy,  such  are  they  also  1  hat  are  earthy :  t  and 
as  is  the  heavenly,  such  are  they  also  tiiat  are  heavenly. 

49  And  k  as  we  have  borne  the  image  of  the  earthy,  'we 
shall  also  bearliie  image  of  the  heavenly. 

50  Now  this  I  say,  brethren,  that  ™  llesh  and  blood  cannot 

i  Pliil,3.3n,ai.-k  Gen.5.;j.-I  Kon..3.al.  S  Cor.3. 13.&  4.11.  Phil. 3.21.  I  Jn.3.2.— 
m  .Mail  16  17.    .lohn  :-.i,  5. 

the  same  person  in  two  different  states.  The  first  man  with 
the  body  of  his  creation  ;  the  same  person  with  the  body  of  his 
resurrection.    See  on  ver.  49. 

46.  'J'hat  was  not  first  which  is  spiritual]  The  natural  or 
a7i  im  al  \nji]y  described,  ver.  44.  was  the  first ;  it  was  the  bo- 
dy with  which  Adam  was  created.  The  Spiritual  body  is 
the  last,  and  is  that  with  which  the  soul  is  to  be  clothed  in  the 
resurrection. 

47.  The  first  man  is  of  the  earth]  That  is,  Adam's  body  was 
made  out  of  the  dust  of  the  earth  ;  and  hence  the  apostle 
says,  he  was  x'"f''5i  of  the  dust;  for  the  body  was  made 
nolNH  )a  isj?  aphar  min  haadamah  ;  dust  from  the  ground. 
Gen.  il.  7. 

7'he  second  man  \s—from  heaven]  Heavenly,  ovpavio;,  as 
seveial  good  M.S.->.  and  Versions  read.  The  resurrection  body 
shall  be  of  a  hea.venly  nature,  and  not  subject  to  decay  or 
de^:th  What  is  formed  of  earth,  must  live  after  an  earthly 
manner!  must  be  nourished  and  supported  by  the  earth: 
what  is  from  heaven,  is  of  a  ■'spiritual  nature,  and  shall  have 
no  farther  connexion  with,  nor  dependence  upon  earth.  I 
conceive  bntli  these  clauses  to  relate  to  ma7i,  and  to  point  out 
the  diiference  between  the  animal  body,  and  the  spiritual 
body  ;  or  between  the  bodies  which  we  vow  have,  and  the  bo- 
dies which  we  shall  have  in  the  resurrection.  But  can  this 
be  the  itieming  of  the  clause,  llie  second  man  is  the  Lord  from 
heaven)  In  the  quotation,  I  have  oinittcJ  h  Kupos,  the  Lord, 
on  the  following  authoities;  fiist,  MS8.  BCD'EFG.  arid  two 
others. — Versio.ns — Coptic,  jEthiopic,  Armenian,  in  the  mar- 
gin, Vulgate,  and  Jtala.  Fathers— 0/?"^en,  who  quotes  it 
once  and  omits  it  once  ;  Athanasius,  Basil,  tl:e  two  Grego- 
ries,  Nyssen  and  Naziamen ;  Isidore,  Cyril,  Tertullian, 
Cyprian,  Hilary,  Zeno,  Ambrose,  Augustin,  Jerom,  Ambro- 
siaster,  Philaster,  Leo,  Pac-ianus,  Primasius,  Sedulius,  Be- 
de,  and  others.  See  these  authorities  more  at  large  in  Wet- 
stein.  Some  of  the  most  eminent  of  modern  critics  leave  out 
the  word,  and  Tertullian  says  that  it  was  put  in  by  the  heretic 
Marcion.  I  do  think  that  the  word  is  not  legitimate  in  this 
place.  The  verse  is  read  by  the  !MSS.,  Versions,  and  Fathers, 
above  referred  to,  thus,  The  first  man  is  of  the  earth,  earthy; 
the  second  man  is  of  heaven,  heavenly ;  Kvptoi,  being  omit- 
ted, and  ovfiavioi,  added.  The  first  man,  and  the  second 
■man,  of  this  verse,  are  the  same  as  i\\e first  Adam,  and  the 
second  Adam,  of  ver.  4.5.  and  it  is  not  clear  that  Chiist  is 
meant  in  either  place.  Somesuppo.^e  that  there  is  a  reference 
here  to  what  Eve  said,  when  she  brought  forth  Cain,  /  have 
gotten  a  manfrom  the  Lord,  nin>  riN  !f>N  TT'jp  kaniti  Ish,  et 
Yehovah,  I  have  possessed  or  obtained  a  man,  the  Lord; 
that  is,  as  Dr.  Lightfoot  explains  it,  that  the  Lord  himself 
should  become  man  :  and  he  thinks  that  Eve  had  respect  to 
the  promise  of  Christ  when  she  named  her  so« ;  as  Adam 
had  when  he  named  his  wife.  If  Eve  had  this  in  view,  we 
can  only  say,  she  was  sadly  mistaken:  indeed  the  conjecture 
is  too  refined. 

The  term_^rsi  man  of  the  earth,  and  second  ■manfrom  hea- 
ven, are  frequent  among  the  Jews:  nS""^"?  din  the  superior 
Adam ;  and  riNnn  OIN  Adam  the  inferior ;  that  is,  the  earthly 
and  the  heavenly  Adam :  Adam  before  the  resurrection,  and 
Adam  after  it. 

48.  As  is  the  earthy,  &c.]  As  Adam  was,  who  was  formed 
from  the  earth ;  so  are  all  his  descendants,  frail,  decaying,  and 
subject  to  death. 

As  is  the  heavenly]  As  is  the  heavenly  state  of  Adam  and 
all  glorified  beings,  so  shall  be  the  state  of  all  those  who,  at 
the  resurrection,  are  found  fit  for  glory. 

49.  And  as  ice  have  borne  the  image  of  the  earthy]  As  being 
descendants  from  Adam,  we  have  allbeen  born  in  his  like- 
ness, and  subject  to  the  same  kind  of  corruption,  disgrace, 
and  death  ;  we  shall  also  be  raised  to  a  life  immortal,  such  as 
he  now  enjoys  in  the  kingdom  of  God.  This  interpretation 
proceeds  on  the  ground  that,  what  is  here  spoken,  belongs  to 
Adam  in  his  twofold  st:ite,  viz.  of  mortality  and  immortality  ;  , 
of  disgrace  and  honour,  of  earth  and  heaven. 

But  by  many  commentators,  the  words  are  undei-stood  to 
refer  to  Adam  and  Christ,  in  ver.  45,  47,  48,  and  49.  By 
these,  Christ  is  called  the  second  Adam,  the  quickening  Spi- 
rit, the  seco7id  man,  and  t!ie  heavenly,  wliose  image  of 
righieousness  and  true  holiness  we  are  to  bear. 

But  when  I  consider,  1st.  How  all  these  terms  are  used  and 
applied  in  the  Jewish  writings,  it  appears  to  me  that,  as  this 
was  not  their  import  among  them,  so  it  was  not  the  design  of- 
Paul;  and  it  lyould  be  very  difficult  to  find  any  place  where 
Jesus  Christ  is  called  the  second  Adam,  in  either  Old  or  New 
Testament.  The  discourse  of  lli«  apostle,  Roin.  v.  14—19.  will 
not  prove  it,  though  in  those  verses  there  is  a  cnmparison 
drawn  between  .\dam  and  Christ:  but  that  comparison  refers 
to  the  extent  of  the  sin  and  condemnation  brought  upon  all 
men  by  the  transgression  of  the_^rsi;  and  the  redemption 
purchased  for  all  men  by  the  sacrifice  of  the  last:  and  the 
superabundant  grace  procured  by  that  sacrifice.  But  here, 
the  comparison  most  evidently  is  between  the  state  of  man  in 


All  shall  not  die, 


CHAPTER  XV. 


but  all  ihall  ba  changed. 


inherit  the  kingdom  of  God  ;  neither  doth  corruption  inherit 
incorruptlon. 

51  Behold,  Ifshowyoii  a  mystery;  "We  shall  not  all  sleep, 
but  we  shall  all  be  changed, 

52  In  a  moment,  in  the  twinkling  of  an  eye,  at  the  last  tinimp: 
P  for  the  trumpet  shall  sound,  and  tlie  dead  shall  be  raised  in- 
corniptible,  and  we  sliall  he  changed. 

53  For  this  coiTuptible  must  put  on  inconuption,  and  "J  this 
mortal  must  put  on  iminorUility. 

54  So,  when  this  corruptible  shall  have  put  on  incornjption, 
and  this  mortal  shall  have  put  on  immortality,  then  shall  bo 

n  lThes3.4.16,  16.  17.-o  Phil.  3.51.— p  Zerh  9.14.  Matlhew  24.  31.  John  5.25. 
1  Thess.  4.  IC— q2C'o,.5.4,— r  Isa.M.S.  lU'b.2.14,  15.   Rev.3J.14. 


this  mortal  life,  and  his  state  after  the  resurrection.  Here, 
all  men  are  corrupt  and  mortal ;  and  here  all  men  die.  There, 
pll  men  shall  be  incorrupt  and  immortal;  and  whether  holy 
or  unholy,  shall  bo  eternally  immortal. 

,  Of  the  image  of  Adam,  in  his  heavenly  or  paradisiacal  state, 
the  rabbins  talk  largely:  they  say  that  "God  created  Adam 
with  a  double  image,  earthly  and  heavenly;  that  he  was  the 
most  perfect  of  all  beings:  that  his  splendour  shone  from  one 
p.xtremity  of  the  earth  to  the  other ;  that  all  feared  before  him : 
that  he  knew  all  wisdom,  both  earthly  and  heavenly;  but 
when  he  sinned,  his  glory  was  diminished,  and  his  wisdom 
departed  from  him."     Yalcnt  Ruheni,  fol.  10. 

They  add  farther,  that,  "In  the  time  in  which  Adam  re- 
ceived riN^iy  rapmi  tlie  heavenly  image,  that  all  the  crea- 
tures came  to  him,  and  acknowledged  him  king  of  the  earth." 
Ibid.  fol.  21. 

2.  From  all  this,  and  much  more  might  be  produced  on  the 
subject,  (see  Sc/ioettgen,)  it  appears  that  tlie  apostle  follows, 
as  far  as  it  could  comport  with  his  design,  the  sentiments  of 
his  countrymen  ;  and  that  he  adopts  their  vei-y  phraseology, 
h\\i\  that  it  is  tlirougli  the  medium  of  these  sentiments,  and 
tins  phraseology,  that  he  is  to  be  understood  and  interpreted. 
Others  may  understand  all  these  passages  difrerently  :  and  still 
consider  them  as  a  parallel  between  Adam  and  Christ,  which 
is  the  general  view  of  interpreters.  The  view  which  1  have  ta- 
ken of  them  appears  to  me  to  bo  mucli  more  consistentwith  the 
nature  of  the  discourse,  and  the  scope  and  design  of  the  apos- 
tle. The  common  opinion  is  orthodox :  what  I  here  propose  is 
i\o  heresy.  There  are  many  difficulties  in  the  chapter;  and 
not  a  few  in  the  verses  immediately  under  consideration. 

50.  flesh  and  hlood  cannot  inherit  tlie  kingdom]  This  is  a  /Te- 
Aieio  periphrasis  {or  man;  and  man  in  his  present  state  of 
iitfirntity  and  decay.  Man,  in  his  present  state,  cannot  inherit 
the  kingdom  of  God ;  his  nature  is  not  suited  to  that  place  ;  he 
could  not  in  his  present  ireak  state  endure  an  e.vceeding 
great  and  eternal  weight  of  glory.  Therefore,  it  is  necessary 
that  he  should  die,  or  be  changed;  that  he  siiould  have  a  ce- 
lestial body  suited  to  the  celestial  state.  The  apostle  is  cer- 
tainly not  speaking  of  Jlcsh  and  blood  in  a  moral  sense,  tosig- 
nify  corruption  of  mind  and  heart  ;  but  in  a  natural  sense  ; 
as  sxxcXxJlesh  and  blnod  cannot  inherit  glory,  for  the  reasons 
already  assigned. 

51.  I  show  you  a  mystery]  That  is,  a  thing  wliich  you  have 
never  known  before.  But  what  is  this  mystery  ?  Why,  that 
we  shall  not  all  sleep  ;  we  shall  not  all  die  ;  but  we  shall  all 
bo  changed  ;  of  this  the  Jews  had  not  distinct  notions.  Fcr, 
as  flesh  and  blood  cannot  inherit  glory,  and  all  shall  not  be 
found  dead,  at  the  day  of  judgment ;  then  all  must  be  chaitged ; 
undergo  such  a  change  thattlicir  bodies  may  become  spiritual, 
like  the  bodies  of  those  who  shall  be  raised  from  the  dead. 

52.  In  a  momeyit]  Ev  aruju.),  in  an  atom  ;  that  is,  an  indi- 
visible point  of  time.  In  the  twinkling  of  an  eye;  as  soon  as 
a  man  can  xcink  ;  which  expressions  .sliow  that  this  miglity 
»vork  is  to  bo  done  by  the  Almighty  power  of  God,  as  he  does 
.ill  his  works:  He  calls,  and  it  is  done.  The  resurrection  of 
alliho.  dead,  from  the  foundation  of  the  world  to  that  time, 
and  the  change  of  all  tlie  living  then  upon  earth,  shall  be  the 
work  of  a  single  moment. 

At  the  last  trump]  This  as  well  as  all  the  rest  of  the  peculiar 
phraseology  of  this  chapter,  is  merely  Jewish  ;  and  we  must 
go  to  the  Jewisli  wriKns  to  know  what  is  intended.  On  this 
very  subject,  the  rabbins  use  the  very  same  expression.  Thus 
Rabbi  Akiha,  "JIow  shall  the  holy  blessed  God  raise  tlie  dead? 
We  are  taught  that  God  has  a  trumpet,  a  thousand  ells  long, 
according  to  the  ell  of  God  :  tliis  trumpet  he  shall  blow,  so 
that  the  sound  of  it  shall  extend  from  one  extremity  of  the 
earth  to  the  other.  At  the,  frst  blast,  the  ea?7/i  shall  be  sha- 
ken ;  at  the  second,  the  dust  shall  be  separated  ;  at  the  third, 
the  bones  shall  be  gathered  together  ;  at  the  fourth,  the  mem- 
bers shall  wax  warm  ;  at  \hejiflh,  the  heads  shall  be  covered 
with  ski7t  ;  at  the  sixth,  the  souls  shall  be  rejoined  to  their 
bodies ;at  the  seventh,  allshall  revi>:eaiu\  stand  clothed."  i^ee 
Wetstein.  This  tradition  shows  us  what  we  are  to  understand 
,by  the  last  trump  of  the  apostle  :  it  is  the  seventh  of  llab. 
Akiba,  when  the  dead  sliall  be  all  raised,  and  being  clothed 
upon  with  their  eternal  vehicles,  they  shall  be  ready  to  appear 
before  the  judgment  seat  of  God. 

For  the  trumpet  shall  sound]  By  this  the  apostle  confirms 
the  substance  of  the  tradition  ;  there  shall  be  the  sotinU  of  a 
trumpet  on  this  great  day  ;  and  tliis  other  scriptures  teach  : 
See  Zecli.  i.x  14.  Matt,  x.xiv.  31.  John  v.  25.  1  Thess.  iv.  16. 
m  which  latter  place  the  apostle  treats  this  Bubject  among  the 
rhcssalonians  ;  as  lie  doeij  here  among  the  Corinthians.  See 
the  notes  there. 

Vol.  VI.  U 


brought  to  p;iss  the  saying  that  is  vwitten,  •  Death  is  swallow* 
ed  up  in  victory. 

55  ^  O  death,  where  is  thy  sting  7  O  «  grave,  where  is  thy 
victoi-y  ? 

50  The  sling  of  death  is  sin  ;  and  "  the  strength  of  sin  is  the 
law. 

57  "  But  thanks  be  to  God,  which  givcth  us  "•  the  victory 
tlirougli  our  Lord  Jesus  Christ. 

58  ^  Thorefore,  my  beloved  brethren,  be  ye  steadfast,  un- 
moveable,  always  abounding  in  the  work  of  the  Lord  ;  foras- 
much as  ye  know  ^  that  your  labour  Is  not  in  vain  in  the  Lord. 

sll03.13.l4.— tOr,  hell.— u  Roiii.t.lD.  41  3. 13.^7.5,  13.— v  Koin.7.  C5.-W  I  .lohn 
5.4,  S.-x  a  Pel. 3.14.— y  Chaii.3.  d 


Shall  be  raised  incorruptible]  Fully  clothed,  with  a  new 
body,  to  die  no  more. 

VVe  shall  be  changed.]  That  is,  those  who  shall  then  be  fouml 
alive. 

53.  For  this  corruptible,  &c.]  Bec.inse  llesh  and  blood  cannot 
inherit  glory  ;  therefore,  there  must  be  arefliiemcnt  by  death, 
or  a  change  without  it. 

54.  Vealh  is  swalloircd  up  in  victory.]  Karczodrj  o  Oavaroi 
ei;  vtKos.  Tlie.se  words  are  a  quotation  from  Iraiah  xxv.  S. 
where  the  Hebrew  is  nsj"?  men  p'?3  bilti  lic-mareth  la-nct- 
sarh  ;  He,  (God,)  hath  swallotrid  up  death  in  victory  ;  or,  for 
ever.  These  words  in  the  Seplnagint  are  thus  traiislaied, 
KariTTicv  oOnvaroi  wxvaai  :  death,  having  prevailed  or  con- 
quered, }i.uth  swallowed  up.  Lul,  in  the  version  of  'J'heodo- 
lion,  tiie  words  are  the  same  with  those  of  the  apostle. 
The  Hebrew  nxjS,  la-tielsach,  the  Septuagint  sometimes 
translate  tti  i/ixwj,  in  victory ;  but  most  commonly,  c-f  rc'Xm, 

for  ever :  both,  as  Bishop  Pearce  observes,  in  such  kind  of 
plirases,  signifying  the  same  thing  ;  because  eternity  conquers 
all  things  :  and  accordingly,  in  2  Sam.  ii.  20.  where  tin;  Pieplu- 
agint  luive  jiri  cis  vikos  Karatpa)  cthi  r'l  pojtipaia  ;  our  Knglish 
version  has,  Sliall  the  sicord  devour  fouever  !  And  the  same, 
may  be  seen  in  Job  xxxiv.  7.  Lam.  v.  20.  Anio.s  i.  11.  and 
viii.  7.  from  which  authority  the  bishop  translated  the  clause 
here.  Death  is  swallowed  up  fok  ever. 

Death  is  here  personilied,  and  represented  at;  a  devouring 
being,  swallowing  up  all  the  generations  of  men  ;  and,  by  Iho 
resurrection  of  the  body,  and  the  dostruction  of  tlie  empire  of 
deatli,  God  is  represented  as  swallowing  him  up  :  or  that  eter- 
nity gulps  him  down  ;  so  that  he  is  endle^-■slv  lost  and  ab- 
sorbed in  its  illimitable  waste.  How  glorious  a  time  to  tlic 
righteous,  when  the  inhabitant  shall  no  more  s.iy,  I  am  sick  ; 
when  God  shall  have  wiped  away  all  tears  from  olPall  face.^, 
and  when  tliere  shall  be  no  more  death.  This  time  miwt 
come.     Hallelujah!  The  Lord  God  Omnipotent  rcigiieth. 

55.  O  death,  where  is  thy  sling  I  O  grave,  n-hen:  is  thy 
victory  ?]  Hon  aou  Qaparc,  to  kc-  rpov  ;  nov  cop  Ain  to  viKOi  ; 
These  words  are  generally  supposed  to  be  taken  from  Hos. 
xiii.  14.  where  the  Hebrew  text  suuids  thus  :  ^n.x  r.'>!D  ■i>->::t  1n^< 
'yiNtf  "latop  ehi  debarcyca  maralh  ;  ilii  katabca  sheol :  which 
we  translate,  O  death  !  I  icill  bi-  ttiy  plugucs  ;  O  gra  re  !  I  will 
be  thy  destruction  ;  and  which  tlie  Scpluagini  translate  very 
nearly  as  the  apostle,  nov  j]  (iitcri  crov  Oavurt  ;  Trot)  to  KLVTpoi' 
trov  Ail)  ;  O  death,  where  is  thy  revenge^  or  judicial  proccj^s  ? 
O  grave,  where  is  thy  sting  1  And  it  may  iie  icm.irkcd,  that 
almost  all  the  MSS.,  Versions,  and  many  of  the  Fathers,  inter- 
change the  two  members  of  this  sentence,  as  they  njipear  in 
the  Septuagint,  attributing  ricfocj/  to  Death  ;  and  the  sti)ig  to 
Hades,  or  the  grave  :  only  the  iJeptiuigint,  probably  by  mis- 
take or  corruption  of  copyists,  have  iiKri,  dike,  revenge,  or  a 
judicial  process,  {or  vtKus,  nikos,  victory:  a  mistake' which 
the  .■•■iinilarity  of  the  words,  both  in  letters  and  soitiirJ,  might 
readily  produce.  We  may  observe  also,  that  the  tin  ehi  (I  will 
be,)  of  the  Hebrew  text,  the  Septuagint,  and  the  apostle  fol- 
lowing them,  have  translated  ttov,  where,  as  if  the  word  had 
been  written  n''N  where,  the  two  last  letters  iiitcrchunged  ;  but 
TIN  ehi,  is  rendered  where  in  other  places;  and  our  transla- 
tors, ill  the  10th  verse  of  this  same  chapter  (Hos.  xiii.)  render 
^?a  TIN  ehi  mulca,  "  1  will  be  thy  king,"  but  have  this  note  in 
the  margin,  "  K-dWwr,' where  is  ihy  king?  King  IlOsliea  being 
then  in  prison."  The  a])ostle,  tlierefore,  and  the  Septuagint, 
are  sufBciently  vindicated  by  the  use  of  the  word  elsewhere  : 
and  the  best  Jewish  commentators  allow  this  use  of  the  word. 
The  Targtnn,  Syriac,  Arabic,  Vulgate,  and  some  MSS.  of 
Kcnnicott  aniX  De  Rossi,  conWrm  this  reading. 

Having  vindicated  the  translation,  it  is  necessary  to  inquire, 
into  the  meaning  of  the  apostle's  expressions.  Both  Death  and 
Hades  are  here  personified  ;  dealh  is  represented  as  having  ,i 
sting,  dagger,  or  goad,  by  which,  like  the  driver  of  oxen,  h.; 
is  continually  irritating  and  urging  on  ;  these  irritations  are, 
the  diseases  by  which  men  are  urged  on  till  they  fall  into 
hades,  the  empire  of  death.  To  hades,  victory  is  attributed, 
having  overcome  and  conquered  all  human  lift",  and  subdueil 
all  to  its  own  empire.  By  the  transposition  of  these  two  mem- 
bers of  the  .sentence,  the  victory  is  given  to  Death,  who  has 
extinguished  all  Inuiuin  life  ;  and  the  sting  iif  given  to  Hades, 
as  in  his  empire,  the  evil  of  death  is  fully  displayed  by  the 
extinction  of  all  animal  life,  and  the  destiuctinn  of  all  human 
bodies.  We  have  often  seen  a  personification  of  death  in 
ancient  paintings;  a  sJveletoii  crowned,  with  a  dart  in  hi3 
hand  ;  probably  taken  from  the  apostle's  dcjcription.  The 
Jews  represent  the  angel  of  dealh  as  having  a  sword,  from 
which  deadly  drop.-;  of  gal!  fall  into  the  mouths  of  all  men 

Hades,  v."hitii  we  here  translate  t^rave,  is  generally  under- 
153 


Observations  on  stars 


1.  CORINTHIANS. 


of  di fere  tit  magnitudes. 


stood  to  be  the  place  of  separate  spirits.    See  the  note  on 
Matt  xi  23 

56.'  7'Ae  sting  of  death  is  sin]  The  apostle  explains  himself 
particularly  here  :  Death  could  not  have  entered  into  the 
world  if  sin  had  not  entered  ^;a-/;  it  was  siw  that  not  only  in- 
froduced  deaW,  but  has  armed  him  with  all  his  destroying 
force  ;  the  goad,  or  daggerof  death  is  sm  ;  by  this,  both  body 

and  soul  are  slain.  ,  ™.     ,         r  ^  j  r    i  •  i„  „ii 

The  strength  of  sin  is  the  law]  The  law  of  God  forbids  all 
(rans"ression,  and  sentences  those  who  commit  it,  to  temporal 
and  eternal  death.  Sin  has  its  controlling  and  binding  power 
from  the  law.  The  law  curses  the  transgressor,  and  jiiovides 
no  help  for  him  ;  and  if  nothing  else  intervene,  he  must, 
through  it,  continue  ever  under  the  empire  of  death. 

57  But  thanks  be  to  God]  What  the  law  could  not  do,  be- 
cause it  is  Inip,  and  law  cannot  provide  pardon,  is  done  by 
Che  Gospel  of  our  Lord  Jesus  Christ ;  he  has  died  to  slay 
death-  he  has  risen  again  to  bring  mankind  from  under  the 
empire  of  Hades.  All  this  he  has  done  through  his  mere  un- 
merited wiprcy;  and  eternal  thanks  are  due  to  God  for  this 
nnspeakahlp  gift.  He  has  given  us  the  victory  over  sin,  Sa- 
tan, death,  (he  grave,  and  hell.  , 

58.  Be  ye  steadfast]  'F.fipaioi,  from  r.dpa,  a  seat ;  be  settled, 
confide  in  the  truth  of  this  doctrine  of  the  resurrection,  and 
every  thing  that  pertains  to  it,  as  confidently  as  a  man  sits 
down  on  a  seat,-  which  he  knows  to  be  solid,  firm,  and  safe  : 
ami  on  \*hich  he  has  often  sat. 

Unmoveable]  AfinTaKtvriTot,  from  a,  negative,  and  jicTaKi- 
I'tto,  to  move  atbay  ;  let  nothing  shake  your  faith  :  let  nothing 
move  J/ou  away  from  this  hope  of  the  Gospel  which  is  given 
unto  you.  What  I  tell  you,  I  receive  from  God  ;  your  false 
teachers  cannot  say  so  :  in  a  declaration  of  God  you  may  un- 
shakenly  confide. 

Aheays  abounding  in  the  tenrk  of  the  Lord]  The  work  of 
the  Lord  is  obedience  to  his  holy  word:  every  believer  in 
Christ  is  a  workman  of  God.  He  that  works  not,  to  bring 
glory  to  God,  and  good  to  man,  is  not  acknowledged  as  a  ser- 
varit  of  Christ :  and,  if  he  be  not  a  servant,  he  is  not  a  son  ; 
and  if  not  a  son,  then  not  an /jcjr.  And  he  must  not  only  jco/A, 
\)Mt  abound  in  that  work  ;  ever  exceeding  his  former  self ;  and 
this,  not  for  a  time,  hut  always  ;  beginning,  continuing,  and 
ending  every  act  of  life  to  God's  glory,  and  the  good  of  his  fel- 
lows. 

Your  labour  is  not  in  vain.]  Your  labour  in  the  Lord,  is 
niotinvain  :  you  must  not  only  work,  but  you  must  labour, 
put  forth  all  your  strength  :  andymi  must  work  and  labour  in 
the  Lord,  under  his  direction,  and  by  his  influence  ;  for,  with- 
out Him,  you  can  do  nothing.  And  this  labour  cannot  be  in 
vain  :  you  shall  have  a  resurrection  unto  eternal  life  :  not  lie- 
cause  yon  have  laboured,  but  because  Christ  died,  and  gave 
you  grace  to  be  faithful. 

1.  The  chapter  through  which  the  reader  has  passed,  is  a 
chapter  of  great  importance  and  difficulty  ;  and,  on  its  diffi- 
culties, much  has  been  written  in  the  preceding  notes.  Tliough 
1  have  used  all  the  helps  in  my  power  to  guide  ine  in  explain- 
ing it,  I  have,  upon  the  whole,  been  obliged  to  think  for  my- 
self, and  claim  only  the  praise  of  severe  labour,  ever  directed 
by  honest  intention  ;  and  an  earnest  desire  to  find  out  the 
truth. 

2.  There  are  many  questions  connected  with  the  doctrine 
of  tlie  resurrection,  which  I  could  not  introduce  here,  witliout 
writing  a  book,  instead  of  short  notes  on  a  very  long  chapter. 
On  such  subjects,  I  again  beg  leave  to  direct  the  reader  to  Mr. 
Samuel  Drew's  Essay  on  that  subject. 

3.  One  remark  I  cannot  help  making ;  the  doctrine  of  the 
resurrection  appears  to  have  been  thought  of  much  more 
consequence  among  the  primitive  Christians  than  it  is  now .' 
How  is  thisi  The  apostles  were  continually  insisting  on  it, 
and  exciting  the  followers  of  God  to  diligence,  obedience,  and 
cheerfulness,  through  it.  And  their  successors  in  the  present 
day  seldom  mention  it !  So  apostles  preached  ;  and  so  primi- 
tive Christians  believed  :  so  we  preach,  and  so  our  hearers  be- 
heve.  There  is  not  a  doctrine  in  the  Gospel  on  which  more 
stress  is  laid  :  and  there  is  not  a  doctrine  in  the  present  system 
of  preaching  which  is  treated  with  more  neglect! 

4.  Though  all  men  shall  rise  again  :  yet  it  will  be  in  widely 
rtifierent  circumstances:  some  will  rise  to  glory  and  honour; 
others,  to  shame  and  everlasting  contempt.  Those  alone  who 
here  received  the  salvation  of  God,  and  continued  faitliful 
unto  death,  shall  have  a  resurrection  to  everlasting  glory;  not 
every  believer,  but  every  loving,  obedient  believer,  shall  enter 
into  the  Paradise  of  God ;  and  have  a  body  fashioned  like 
unto  his  Lord's  glorious  body. 

5.  All  glorified  spirits  will  not  have  the  same  degree  of  glory. 
Two  things  will  necessarily  cause  great  difference:  1.  The 
quantum  of  mind ;  and,  2.  The  quantum  of  grace. 

(1.)  It  is  idle  to  suppose  that  God  h;is  made  all  huinan  souls 
with  the  same  capacities :  he  has  not.  There  is  an  infinite 
diversity;  he  who  has  the  greatest  mind,  can  know  most,  do 
most,  suffer  most,  and  enjoy  most. 

(2.)  The  quantum  of  grace  will  be  another  great  cause  of 
diversity  in  glory.  He  who  received  most  of  Christ  here,  and 
was  most  devoted  to  his  service,  bhall  have  the  nearest  ap- 
proach to  him  in  his  own  kingdom.  Hut  all  equally  holy,  and 
f  qually  faithful  souls,  shall  not  have  equal  deprees  of  glory, 
for  the  glory  will  be  according  to  the  capacity  of  the  mind, 
6B  well  as  the  degree  of  grace  and  unpi  ovemcni.  The  gi  eater 
151 


the  capacity,  provided  it  be  properly  influenced  by  the  grace 
of  Christ,  the  greater  will  be  llie  enjoyment. 

6.  That  there  will  be  great  diversity  in  the  states  of  glorified 
saints  is  tlie  apostle's  doctrine ;  and  he  illustrates  it  by  the  dif- 
ferent degrees  of  splendour  between  the  sun,  moon,  planets, 
and  stars.  This  needs  little  application.  There  are  some  of 
the  heavenly  bodies  that  give  heat,  light,  and  splendour,  aa 
the  SUN ;  and  are  of  the  utmost  service  to  the  world  :  some 
that  give  light,  and  comparative  splendour,  without  heat  aa 
the  MOON ;  and  yet  are  of  very  great  use  to  mankind  :  others 
again,  which  give  a  steady  but  not  a  splendid  light,  as  the 
PLANETS ;  and  are  serviceable  in  their  particular  spheres ;  and, 
lastly,  others  which  twinkle  in  their  respective  systems,  as 
the  stars  of  different  magnitudes. 

7.  One  star,  says  the  apostle,  differs  from  another  in  glory, 
i.  e.  in  splendour,  according  to  what  is  called  their  different 
magnitudes.  I  will  state  a  remarkable  fact:  The  northern 
and  southern  hemispheres  of  the  heavens,  have  been  divided 
into  Kl2  constellations,  and  in  these  constellations  professor 
Bode  has  set  down  the  places  of  1 7,240  stai-s ;  simple,  nebu- 
lous, conglobate,  and  double. — The  stars  have  been  distin- 
guished by  tlieir  apparent  magnitudes,  or  rather  splendour, 
into  stars  of  the  first,  second,  third,  fourth,  fifth,  sixth,  se- 
venth, eighth,  &c.  magnitudes:  of  these  17,240,  only  sixteen 
are,  by  astronomers  in  general,  agreed  to  be  of  the  _first  mag- 
nitude ;  all  of  which  are  set  down  in  the  following  catalogue; 
with  some  of  those  that  are  remarkable  in  the  second,  third, 
fourth,  fifth,  and  sixth  magnitudes.  The  reader  will  observe, 
that  the  name  of  the  constellation,  or  star,  is  first  mentioned: 
tlie  Greek  letters,  &c.  are  those  by  which  they  are  distin- 
guished on  maps  and  globes  ;  and  they  are,  by  aslronomerb, 
referred  to  by  these  letters  and  numbers. 

A  Table  of  the  most  remarkable  Fixed  Stars,  from  the  first 
to  the  sixth  tnagnitude. 


FIRST  MAGNITUDE. 

Mouth  of  Can  isMa- 
jor,  or  the  Great- 
er llog,(Sirius,  or 
the  Dog-star,)       a 

Bright  star  in  Ly- 
ra, or  the  Harp, 
(Wega  or  Vega,)  o 

Bright  star  in  Boo- 
tes, (Arctunis)      a 

Heart  of  Leo  Ma- 
jor, or  the  Great 
Lion,  (Regulus)    a 

In  the  left  shoul- 
der of  Auriga,  or 
the  Charioteer, 
(Capella)  a 

In  tVie  right  foot  of 
Orion,  (Rigel)       P 

In  the  southern, 
or  left  eye,  of  the 
Bull,(Aldebaran)  a 

Eridanus,  (Alna- 
harorAcharnar)  a 

Shoulder  of  Orion 
(Betelgeuse)  a 

In  poop  of  the  ship 
Argo,  (Canopus)    a 

Loins  of  Canis  Mi- 
nor, or  the  Little 
Dog,  (Procyon) 

Bright  star  in  the 
foot  of  the  Cross  a 

In  the  spike  of  the 
Virgin 

Footof  theCentaur  a 

In  the  Scorpion's 
heart,  (Antares)    a 

In  the  mouth  of 
the  Soutli  Fish, 
(Fomalhailt)  a 

FOURTH  MAGNITUDE, 


aeittarius         X 


SECOND  MAGNITUDB. 

In  the  wing  of  Pe- 
gasus, (Algenib)   j 
In  the  head  of  the 
Pliffini-x  a 

In  tail  of  Cetus      P 
n   the    girdle   of 
Andromeda  /? 

In  the  Ram's  fol- 
lowing horn  a 
In  neck  of  Cetus     o 
In  Jaw  of  Cetus     a 
In  the  head  of  Me- 
dusa, (Algol)         [i 
In  Perseus'  girdle  a 
In    the    northern 
horn  of  the  Bull  /? 
Gemini,  (Castor) 
Gemini,  (Pollux)  '(i 
Orion's  slioulder    j 
In  belt  of  Orion      i 
In  the  Dove  a 
In  female  Hydra    a 
In     Ursa     Major, 
(Upper  Pointer)  *n 
In    Ursa     Major, 
(Lower  Pointer)  /? 
Lion's  tail  (Deneb)  ft 
In  the  Cross           /? 
In   Dragon's    tail  a 
In  the  Balance 
In  the  Balance       /? 
In  the  Swan's  tail  a 
In  Pegasus,  (Mar 
kab) 

Andromeda's  head  a 
In  the  shoulder  of 
Pegasus  (i 

In  thcCrane's  wing  a 
In  Eagle,  (Allcer)  'a 
In  the  ship  Argo  '0 

FIFTH  MAGNITUDE. 


In  Cetus 
In  Aries 


THIRD  MAGNITUDE. 

Brightest   of    the 
Pleiades  n 

In  Taurus  y 


In  Gemini 


In  Virgo 

'3 
Y 
1 

In  Libra 

[n  Scorpio 
In  Ophiuchus 
[n  Sagittarius 

i 
> 

0 



a 

In  Capricorn 

\ 

In  Ursa  Minor 
In  Cassiopeia 

2a 
a 

y 

1 1/       

2  v  .111  Taurus 


111  Orion 


Concerning  contributions 


CHAPTER  XVI. 


for  poor  ChristiaTis, 


TOURTH  MAGNITUDE 

In  Aquarius        2  r 
In  Pisces 


FIFTH  MAGNITUDE 

In  Orion  3  x 

In  Auriga  k 

In  Gemini  A 


SIXTH  MAGNITUDE. 

X 

w 

V 

1  V 

2V 


In  Cepbeus 
In  llie  Dragon 


In  Cassiopeia 


In  Perseus 


In  Virgo  6        1  i//        d 

Vuriga  h 
le 

Observations  on  the  Table. — The. /ire  stars  of  the  second 
magnitude  in  the  above  list,  marked  with  an  asterisk,  are,  by 
some  writers,  denominated  of  Ihejirst  magnitude;  and  tlioge 
named  of  the  third,  f():i}tli,  fifth,  and  sixth  magnitudes,  (the 
Btars  of  the  last-mentioned  oider  being  barely  visible  to  the 
naked  eye,)  are  surli  as  the  moon  can  occult,  or  make  a  near 
appulse  to;  except  the  last  sixteen,  in  the  column  of  stars  of 
the  third  magnitude,  and  the  last  twenty-nine  in  that  of  the 
xiTth  magnitude,  whicli  never  set  in  the  latitude  of  London. 
The  stars  Algol  and  o  Ceti,  are  set  down  according  to  their 
brightest  appearance  ;  the  former  varying  from  the  second  to 
thi'  fourth  magnitude  every  two  days,  20  hours,  48  minutes,  58 
seconds,  18  thirds,  and  2.'>  fourths ;  and  the  latter,  from  the 
Second  to  the  seventh,  and  sometimes  to  the  tenth,  every  331 
dav.«,  10  hours,  and  19  minutes.  The  stars  of  the  first  magni- 
tude, Capella  and  Lyra,  never  set  in  tlie  latitude  of  London : 
Acharnar,  <;anopus,  ft  in  Argo,  and  a  in  the  Cross  and  Centaur, 
never  rise.  Of  the  stars  of  the  second  magnitude,  in  tlie  pre- 
ceding list,  Algol,  in  the  head  of  Medusa,  o  in  Perseus,  the 
Two  Pointers,  the  Dragon's  tail,  and  the  Swan's  tail,  never 
set ;  the  head  of  tlie  Phtenix,  and  the  bright  star  in  the  Crane, 
never  rise.  The  stars  marked  with  an  a.sterisk  in  the  third 
column,  are  between  the  third  and  fourtli  magnitudes ;  and 
those  in  the  last  column,  witli  the  same  mark,  are  between 
•he  fifth  and  sixth  magnitutes.  Stars  fainter  than  those  of  tlie 
sixth  magnitude,  cannot  be  discerned  without  the  help  of  a 


glass,  and  are  therefore  called  telescopic.  The  2  h,  and  3  h 
in'  Aquarius,  are  of  this  last  description,  both  of  the  stvtnth 
magnitude,  and  such  as  the  moon  can  occult. 

8.  This  subject,  us  far  as  it  concerns  the  present  place,  ad- 
mits of  few  remarks  or  reflections.  It  has  already  been  ob- 
served, that,  of  all  tlie  stars  which  our  best  astronomers  have 
been  able  to  describe  and  lay  down  in  tables  and  maps,  only 
sixteen  are  of  the  /jrsf  magnitude;  i.  e.  appear  more  luminous 
than  any  other  stars  in  the  firmament:  some  indeed  increa.sa 
the  number  to  twenty-one,  by  taking  in  Castor  and  PoIIh:^, 
the  upptr  pointer,  Alleer  in  the  Eagle,  anj  ft  in  the  ship 
Argo,  whicli  I  have  placed  among  those  of  the  second  magnf- 
tude,  because  astronomers  are  not  agreed  on  the  sifbjecL  some 
ranking  them  with  stars  of  the  first  hiagnitude ;  others,  witlt 
stars  of  the  second. 

The  reader  is  probably  amazed  at  Uw  nnueitynf  large  stor^ 
in  the  whole  firmament  of  heaven  I  Will  lie  permit  me  tp' 
carry  his  mind  a  litile  farther,  and  either  stand  astonished  at ' 
or  deplore  with  me  the  fact,  that,  out  of  the  tnillions  of  Chris- 
tians in  tlie  vicinity  and  splendour  of  the  eternal  Su7i  of 
rigliteonsness,  how  very  few  are  found  of  Iha  first  order! 
How  very  few  can  stand  examijiation  by  the  test  laid  down  iii 
the  13th  chapter  of  this  epistle.!  IIow  very  few  love  God  witlv 
all  their  heart,  soul,  mind,  and  strength  ;  and  their  neighbour 
as  themselves!  How  few  mature  Clirislians  are  found  in  Ih'a 
church!  How  fe\v  are  in  all  tilings  living  for  eternity  !  Hovy 
little  light,  how  little  heat,  and  how  little  influence  and  ac- 
tivity are  to  be  fotind  among  them  that  bear  tlie  name  of 
Christ !  How  few  stars  of  the  first  magnitude  will  the  Son' 
of  God  have  to  deck  the  crown.of  his  glory  I  Few  are  striving 
to  excel  in  righteousness ;  and  it  seems  to  be  a  principal  con- 
cern With  many,  to  find  out  how  little  grace  they  may  have, 
and  yet  escape  hell !  how  little  conformity  In  the  w.'ll  of  God 
thev  may  have  have,  and  yet  get  to  lieaven  !  In  the  fear  of 
God  1  register  this  testimony,  that  I  have  perceived  it  to  be  th^ 
labour  of  many  to  lower  the:  standard  of  Christianity  ;  and 
to  soften  down,  or  explain  away,  those  promises  of  God  that 
himself  has  linked  tcith  duties ;  and  l)ecause  they  know  that 
they  cannot  be  saved  hy  their  good  tcorks,  they  are  contenteiT 
to  have  no  good  works  at  all :  and  thus  the  necessity  of  Chris- 
tian oltedience,  and  Christian  holiness,  makes  no  prominent 
part  of  some  modern  creeds.  Let  all  those  who  retain  the. 
apostolic  doctrine,  that  the  hJood  of  Christ  cleanselh  from  all 
sin  in  this  life,  press  every  believer  to  go  on  to  perfection; 
and  expect  to  be  saved,  lehUe  here  beloir,  into  the  fulness  of 
the  blessing  of  the  Gospel  of  .lesus.  To  .all  such,  my  soul' 
say.s,  labour  to,  show  yourselves  approved  unto  God;  work- 
men that  need  not  be  asliamed  f  rightly  dividing  tlvj  word  of 
truth;  and  may  the  pleasure  of  the  Lord  prot^per  in  you'f 
hands! — Amen.  ^ 


CHAPTER  XVr. 

The  apostle  exhorts  the  Corinthians  to  make  a  contribution  for  the  relief  of  the  poor  Christians  at  Jerusalem;  nnddirecta 
to  the  ixst  modeojduuig !',  1— 4.  Promises  to  pay  them  a  visit  after  Pentecost,  5—0.   Gives  directions  iihout  the  treatmeni 


NOW  concerning  "the  collection  for  the  saints,  as  I  have 
given  order  to  the  churches  of  Galatia,  even  so  do  ye. 
2  •>  Upon  the  first  day  of  the  week  let  every  one  of  you  lay  by 
him  in  store,  as  God  hath  jtrospered  him,  that  there  be  no  ga- 
herin'gs  when  1  come. 

».fct.'.ll.ffl5t24.17.     Rom. 15.36.    aCor.  6.4.&9.1,  12.     Gnl.  3.10.-b  Ada  30.7. 


NOTES.— Verse  1.  The  collection  for  the  saints]  nept—rni 
Xnyias,  from  Xcyo),  to  gather,  or  collect;  translated  by  the 
Vulgate,  de  collectis,  a  contribution  mride  by  the  rich  for  the 
relief  of  the  poor.  The  Christians  living  at  .lerusalem,  we 
may  naturally  suppose,  were  greatly  straitened  :  as  the  enmity 
of  their  countrymen  to  the  Gospel  of  Christ  led  them  to  treat 
those  who  professed  it,  with  cruelty,  and  spoil  them  of  their 
goods.  See  Heb.  x.  34.  and  Rom.  xv.  ofi ;  and  see  the  note  on 
the  27tli  verse  of  that  chapter;  and  the  apostle  hereby  teaches 
that  it  was  the  duty  of  one  Christian  congregation  to  help  an- 
other when  in  distress. 

2.  Upon  the  first  day  nf  the  ircck]  The  aposlle  prescribes 
the  most  convenient  and  proper  method  of  making  this  con- 
tribution. 1.  Every  man  was  to  feel  it  his  duty  to  succour  his 
brethren  in  distress.  2.  He  was  to  do  this  according  to  the 
ability  which  God  gave  him.  3.  Ho  was  to  do  this  at  the  con- 
clusion of  the  week,  when  he  had  cast  up  his  weekly  earn- 
ings ;  and  had  seen  how  much  God  had  prospered  his  labour 
4.  He  was  then  to  bring  it  on  the  first  day  of  the  week,  as  is 
most  likely,  to  the  cluuch  or  as.seuibly,  that  it  might  be  put  in 
the  common  treasury.  5.  We  learu  from  this,  that  the  weekly 
contribution  could  not  be  always  the  same,  as  each  man  was 
to  la.v  by  as  God  had  prospered  him :  now  some  weeks  he 
would  gain  jnorc  ;  others,  less.  6.  It  apiji^ars  from  the  whole, 
«riat  Ihe first  day  oi  the  ucek,  which  is  the  Christian  Sabbath, 
was  the  day  on  which  their  principal  religious  meetings  were 
held  in  Corinth,  md  the  churches  of  Galatia  •  and,  conse- 
quently, in  all  other  places  where  Christianity  had  prevailed. 

lui  \i  *  I  '?«')"  ="'S"T'"  ^'"^^^^  Keeping  6{  the  Christian 
Sabbath.  7  We  may  observe,  that  the  apostle  follows  here 
the  rule  of  the  synag'^ene,  it  wac-  a  regular  ctislom  among  th- 


3  And  when  I  come,  '  wliom.<;oever  ye  shall  approve  by  yoiir 
letters,  them  will  I  send  to  bring  .votiv<fribvraliiy  unta.Ierusalem'. 

4  '  And  if  it  be  meet  fliat  I  go  also,  they  shall  go  with  me. 

5  Now  I  will  come  unto  ymi,  f  wli.>n  1  shall  pass  through  Me^- 
cedonia  :  for  I  do  p;iss  through  Macedonia. 

_  c20!>riri  8.1D.— dOr.  gifl.     S  Curin.  6.  4,  G,  19.— «i  Corin.  8.4,  19.— f  Act»'19.  21. 


Jews,  to  make  their  collections  for  the  poor  on  fhfe  Sabbath- 
day,  that  they  might  not  be  without  the  neces-;aries  of  life,  and 
might  not  be  pi-evented  from  coming  to  the  .synagogue.  8. 
For  the  purpose  of  making  this  provision,  they  had  a  purse 
which  was  called  npns  b^  •'pi-^H  Arneki  shil  fsidekah,  "The 
pui-se  of  the  alms,"  or  what  wc  would  term  the  poor's  box. 
This  is  what  the  apostle  seems  to  mean,  when  he  says.  Let 
him  lay  by  him  in  store  ;  let  him  put  it  in  the  alms  purse,  or 
in  thepaor's  box.  9.  It  was  a  maxim  also  with  them,  that,  if 
they  found  any  money,  they  were  not  to  put  it  in  their  pri 
vate  piii-se,  but  in  that  which  belonged  to  the  poor.  In.  The 
pious  Jews  believed  that,  as  salt  seasoned  food,  so  did  alnfx 
riches  ;  and  that  he  who  did  not  give  alms  of  what  he  had,  hi.s 
riches  should  be  dispersed.  The  moth  would  corrupt  th'e 
bags,  and  the  canker  corrode  the  money,  unless  the  mass  was 
sanctified  by  giving  a  part  lo  the  poor. 

3.  M'homsoever  ye  shall  approve  h/  your  IctUrs]  Wtty 
should  Paul  require  letters  of  approbation  in  behalf  of  certain 
persons,  when  he  himself  shotild  be  among  them,  and  coiiW 
have  their  characters  vir&  voce?  It  is  probable  that  he  refers 
here  to  Ihe  letters  of  recommendation  which  they  had  sent  to 
him,  while  he  was  away  ;  and  he  now  promises,  that,  when 
lie  should  come  to  Corinth,  he  would  appoint  these  persons 
whom  they /irtrf  recommended,  to  carry  the  alms  to  Jerusalem. 
If  SoKiuamiTc,  Ije  read  ye  shall  hare  approved,  as  Bp.  Pearce 
does,  tlie  dilTiculty  will  vanish. 

Some  MS?",  and  several  Versioiis,  join  ft'  c-rtarnXtor,  by  let. 

lers,  to  the  following  words  ;  and  read  the  verse  thus  :   When 

I  come,  those  whom  ye  shall  approve,  I  icill  send  with  letters 

tobring  your  liberality  to  Jerusalem.  This  seeme  most  natural 

4   And  if  it  le  meet  &c  1    If  it  be  a  business  that  requires 

155 


Directions  about 


1.  CORINTHIANS. 


Timothy  and  Apollos. 


6  And  it  may  be  that  I  will  abide,  yea,  and  winter  with  you, 
that  ye  may  s  bring  me  on  my  journey  whitnersoever  I  go. 

7  For  I  will  not  see  you  now  by  the  way :  but  I  trust  to  tarry 
awhile  witli  you,  h  if  the  Lord  permit. 

8  But  I  will  tarry  at  Ephesus  until  pentecost. 

9  For  :  a  great  dour  and  eli'ectual  is  opened  unto  me,  and 
k  there  are  many  adversaries. 

10  Now, '  if  Timotheus  come,  see  that  he  may  be  with  you  with- 
out fear ;  for  ""  he  worketh  the  work  of  the  Lord,  as  I  also  do. 

11  "Let  no  man  tl  erefore  despise  him:  but  conduct  liim 
forth  "  in  peace,  that  he  may  come  unto  me  :  for  I  look  for  him 
with  the  brethren. 

e  A«s  15.9.5t  17.15.&21.!i.  Rom.  15.34.  S  Cor.1. 16.— h  Ads  18.21.  Ch.  4.19.  Js. 
4  15— i  Act3  14.87.  SCor.S.ia.  Col, 4.3.  Rev. 3.8.— k  Ads  13.9.-1  Acts  ID.SB.  Ch.4. 
17— m  lio.16.Sl.  Phil. 2.80, 22.   1  The38.3.2.— n  1  Tim.4.13.— o  Acis  15.33.- pCh.l. 


my  attendance,  and  it  be  judged  proper  for  me  to  go  to  Jeru- 
salem, I  will  take  those  persons  for  my  companions.  On  the 
delicacy  with  which  St.  Paul  managed  the  business  of  a  col- 
lection for  the  poor,  archdeacon  Paley  makes  tlie  following 
appropriate  remarks : — 

"  The  following  observations  will  satisfy  ns  concerning  the 
purity  of  our  apostle's  conduct  in  the  suspicious  business  of  a 
pecuniary  contribution. 

"  1st.  He  disclaims  the  having  received  any  inspired  autho- 
rity for  the  directions  which  he  is  giving  :  '  I  speak  not  by 
commandment,  but  by  occasion  of  the  forwardness  of  others, 
and  to  prove  the  sincerity  of  your  love.'  (2  Cor.  chap.  viii.  S.) 
Who,  that  had  a  sinister  purpose  to  answer  by  the  recom- 
mending of  subscriptions,  would  thus  distinguish,  and  thus 
lower  the  credit  of  his  own  recommendation  1 

"2d.  Although  he  asserts  the  general  right  of  Christian  mi- 
nisters to  a  maintenance  from  their  ministry,  yet  he  protests 
against  the  making  use  of  this  right  in  his  own  peison  :  'Even 
so  hath  the  Lord  ordained,  that  they  which  preach  the  Gospel, 
should  live  of  tlie  Gospel ;  but  I  have  used  none  of  these 
things ;  neither  have  I  written  these  things  that  it  should  be 
so  done  unto  me;  for  it  were  better  for  me  to  die,  than  that  any 
man  should  make  my  glorying,  i.  e.  my  professions  of  disin- 
terestedness, void.'  (1  Cor.  chap.  ix.  14,  15.) 

"  3d.  He  repeatedly  proposes  that  there  should  be  associates 
with  himself  in  the  management  of  the  public  bounty  ;  not 
colleagues  of  his  own  appointment,  but  persons  elected  for 
that  purpose  by  the  contributois  themselves.  '  And  when  1 
come,  whomsoever  ye  shall  approve  by  your  letters,  them  will 
I  send  to  bring  your  liberality  unto  Jerusalem  ;  and  if  it  be 
meet  that  I  go  also,  they  shall  go  with  me.'  (1  Cor.  chap.  xvi. 
3,4.)  And  in  the  second  epistle,  what  is  here  proposed,  we 
find  actually  done,  and  done  for  the  very  purpose  of  guarding 
his  character  against  any  imputation  fhat  might  be  brought 
upon  it,  in  the  discharge  of  a  pecuniary  trust:  'And  we  have 
sent  with  him  the  brother,  whose  praise  is  in  the  Gospel 
throughout  all  the  churches;  and  not  that  only,  but  who  was 
also  chosen  of  the  churches  to  travel  with  us  with  this  grace, 
(gift,)  which  is  administered  by  us  to  the  glory  of  the  same 
Lord,  and  the  declaration  of  your  ready  mind  :  avoiding  this, 
that  no  man  should  blame  ns  in  this  abundance  whirli  is  ad- 
ministered by  us  ;  providing  for  things  honest,  not  only  in  the 
sight  of  the  Lord,  but  also  in  the  sight  of  men  :'  i.  e.  not  rest- 
ing in  the  consciousness  of  our  own  integrity,  but,  in  such  a 
subject,  carefully  also  to  approve  our  integrity  to  the  public 
judgment.  (2  Cor.  chap.  viii.  18 — 21.)"   Horoi  Paulinm,  p.  95. 

5.  I  icill  come  unto  you  token  I  shall  pass  through  Mace- 
donia] St.  Paul  was  now  at  Ephesus  ;  for,  almost  all  allow, 
in  opposition  to  the  subscription,  at  the  end  of  this  epistle, 
that  states  it  to  have  been  written  from  Philippi,  that  it  was 
written  from  Ephesus ;  and  this  is  supported  by  many  strong 
arguments ;  and  the  Sth  verse  here  seems  to  put  it  past  all 
question  :  I  icill  tarrtj  at  Ephesus,  i.  e.  I  am  in  Ephesus,  and 
here  I  purpose  to  remain  until  Pentecost.  Though  Macedonia 
was  not  in  the  dii-ect  way  from  Ephesus  to  Corinth,  yet  the 
apostle  intended  to  make  it  in  his  way.  And  it  was  because 
it  was  not  in  tlie  direct  road,  but  lay  at  the  upper  end  of  the 
jEgean  Sea,  and  very  far  out  of  his  direct  line,  that  he  says,  / 
do  pass  through  J\Iacedonia ;  I  have  purposed  to  go  thither 
before  I  go  to  Corinth. 

6.  Yea,  and  winter  with  you]  lie  purposed  to  stay  till  Pen- 
tecost, at  Ephesus  ;  after  that,  to  go  to  Macedonia,  and  proba- 
bly to  spend  the  summer  there  ;  and  to  come  in  the  aulujnn 
to  Corinth,  and  there  spend  the  winter. 

That  ye  may  bring  me  on  my  jour^iey]  That  ye  may  fur- 
nish me  with  the  means  of  travelling.  It  appears  that,  in 
most  cases,  the  different  churches  paid  his  expenses  to  other 
churches:  where  this  was  not  done,  then  he  laboured  at  his 
business,  to  acquire  the  means  of  travelling. 

7.  /  will  not  see  you  iioyc  by  the  way]  From  Ephesus  to 
Corinth,  was  merely  across  the  ^gean  Sea,  and  comparatively 
a  short  passage. 

8.  /  will  tarry  at  Ephesus]  And  it  is  very  probable  that  he 
did  so;  and  that  all  tliese  journeys  were  taken  as  he  himself 
had  projected.    See  on  ver.  5. 

9.  A  great  door  and  effectual  is  opened]  Ovpa  yap  fioi 
aviMyt  f/t}'oX»7  Kai  cvf-pyt](;,  a  great  and  energetic  door  is  open- 
ed unto  me:  that  is,  God  has  made  a  grand  opening  to  me  in 
those  parts,  which  I  perceive  will  require  mtich  labour  ;  and 
besides,  I  shall  have  many  adversaries  to  oppose  me.  HoBp. 
Pearce  understands  the  word  tvepji/s,  not  as  signifying  effect- 
"ol,  but  •s  implying  full  of  labour.     Door,  often  signifies  oc- 

156 


12  As  touching  our  brother  p  Apollos,  I  greatly  desired  him 
to  come  unto  you  with  the  brethren  :  but  hia  will  was  not  at 
all  to  come  at  this  time  ;  but  he  will  come  when  he  shall  have 
convenient  time. 

13  "1  Watch  ye,  'stand  fast  in  the  faith,  quit  you  like  men. 
*  be  strong.  ^ 

14  '  Let  all  your  things  be  done  with  charity. 

15  I  beseecli  you,  brethren,  (ye  know  "  the  house  of  Stepha- 
nas, that  it  is  "  the  first-fruits  of  Achaia,  and  that  they  have 
addicted  themselves  to  ™  the  ministry  of  the  saints,) 

16  ^  That  ye  submit  yourselves  unto  such,  and  to  every  one 
that  helpeth  with  us,  and  ''  laboureth. 

12.&3.5.-qMatl.24.42.&,a5.13.  1  Thcss  5.6.  1  Pet.5  8.— r  Ch  15  1  Pllil.1.27.  J« 
4.1.  1  Thcas.3  8.  2  Thess.S.15.— s  Eph.G.lO.  Col.l.U.— I  Ch  14  1  iPeH.S.— 
uCh.l.lC— V  Rom.1.5.— \>'2Cor.8.4.S6a.l.  Hcb.6.10.— i  Heb.13.17  — y  Heb  6  10. 


casion  or  opportunity ;  but  here,  the  apostle  may  allude  to 
the  throwing  open  of  the  great  doors  of  the  Circus  Maximus, 
before  the  chariot  races  began  ;  and  the  many  adversaries, 
may  refer  to  the  numerous  competitors  in  those  races. 

God  gave  him  a  grand  opportunity  to  preach  the  Gospel, 
but  he  was  not  to  expect  that  either  Satan,  or  wicked  men, 
would  leave  him  unmolested. 

10.  Note,  if  Timotheus  come]  Of  Timothy  we  have  heard 
before,  chap.  iv.  17.  And  we  learn  from  Acts  xix.  22.  that 
Paul  sent  him  with  Erastus,  from  Ephesus  to  Macedonia.  It 
is  evident,  therefore,  in  opposition  to  the  very  exceptionable 
subscription  sXihtt  enA  of  this  epistle,  that  the  epistle  itself 
was  not  sent  by  Timothy,  as  there  stated. 

That  he  may  be  tcith  you  without  fear]  That  he  may  be 
treated  well,  and  not  perplexed  and  harassed  with  your  divi- 
sions and  jealousies  ;  foi",  he  worketh  the  work  of  the  Lord; 
he  is  divinely  appointed,  as  I  also  am. 

11.  Letnoman — despise  him]  Let  none  pretend  to  say  that  he 
has  not  full  authority  from  (!od,  to  do  the  work  of  an  evangelist. 

But  conduct  lam  forth  in  peace]  I  believe  with  Bp.  Pearce, 
that  this  clause  should  be  translated  and  pointed  tlnis:  accom- 
pany him  upon  his  journey,  that  he  Tnay  come  unto  me  in 
peace,  (tc  etprifr),)  in  safety,  as  the  word  is  used  in  Mark  v.  34. 
arid  Luke  vii.  50. 

Eor  J  look  for  him  with  the  brethren]  'EkS^x"!''^' — avTov 
fiera  tomi  aic\(Po>v  This  clause  should  not  be  understood  ixs 
if  Paul  was  expecting  certain  brethren  with  Timothy  ;  but  it 
was  the  brethren  that  were  with  Paul,  that  were  looking  for 
him  :  /,  toith  the  brethren,  are  looking  for  him. 

12.  As  touching  our  brother  Ajjollos]  It  appears  from  this, 
that  the  brethren,  of  wliom  tlie  apostle  speaiis  in  the  prece- 
ding verse,  were  then  tcith  him  ai  Ephesus :  7,  with  the  bre- 
thren, greatly  desired  him  to  come. 

But  his  tcill  ivas  not  at  all  to  come]  As  there  had  been  a  fac- 
tion set  up  in  the  name  of  Apollos,  at  Corinth;  he  probably 
thought  it  not  prudent  to  go  thither  at  this  time,  lest  his  presence 
might  be  the  means  of  giving  it  either  strength  or  countenance. 

13.  Watch  ye]  You  have  many  enemies,  be  continually  on 
your  guard;  be  always  circumspect; — 1.  Watch  against 
evil— 2.  Watch  for  opportunities  to  receice  good— 3.  Watch 
for  opportunities  to  do  good — 4.  Watch  over  each  other  in 
love — 5.  Watch  that  none  may  draw  you  aside  from  the  be- 
lief and  unity  of  the  Go.spel. 

Stand  fast  in  the  faith]  Hold,  in  conscientious  credence, 
what  you  have  already  received  as  the  truth  of  God  :  for  it  is 
the  Gospel  by  which  ye  shall  be  saved  :  and  by  which  ye  are 
now  put  into  a  state  of  salvation  :  see  chap.  xv.  1,  2. 

Quit  you  like  men]  Be  not  like  children  tossed  to  and  fro 
leith  every  wind  of  doctrine  ;  let  your  utiderstanding  receive 
the  truth  ;  let  your  judgment  determine  on  tlie  absolute  neces- 
sity of  retaining  it;  and  give  up  life  rather  than  give  up  the 
testimony  of  God. 

Be  strong.]  Put  forth  all  the  vigour  and  energy  which 
God  has  given  you,  in  maintaining  and  prtijiagating  the  truth, 
and  your  spiritual  strength  will  increase  by  usage.  The  terms 
in  this  verse  are  all  military:  Watch  ye,  )  priyofictrc,  watch, 
and  be  continually  on  your  guard,  lest  you  be  surprised  by 
your  enemies;  keep  your  scouts  out,  and  all  your  sentinels 
at  their  posts,  lest  your  enemies  steal  a  march  upon  you.  See 
tliat  the  place  you  are  in  be  properly  defended;  and  that  each 
be  alert  to  perform  his  duty. 

Standfast  in  the  faith— 'Sttjkctc  ev  rrj  irtrct,  Keep  in  your 
ranks;  do  not  be  disorderly;  be  determined  to  keep  your 
ran]i.s  u7ibroken  ;  keep  close  together.  On  your  unity  your 
preservation  depends  :  if  the  enemy  succeed  in  breaking  your 
ranks,  and  dividing  one  part  of  this  sacred  array  from  another, 
your  rout  will  bo  inevitable. 

Quit  yourselves  like  men—AvSpigcadc-  Wlien  you  are  at- 
tacked, do  noi flinch;  maintain  your  ground;  resist;  press 
forward;  strike  home;  keep  compact;  conquer. 

Be  strong KpartovdOe.  If  one  company  or  division  be  op- 
posed by  too  great  a  force  of  the  enemy,  strengthen  that  di- 
vision, and  maintain  your  position  :  if  an  attack  is  to  be  made 
on  any  part  or  intrenchment  of  the  foe,  summon  up  all  your 
courage,  sustain  each  other ;  fear  not,  for  fear  will  enervate 
you.  Your  cause  is  good ;  it  is  The  Faith,  the  religion  of 
Jesus;  he  is  your  cajUain  in  the  field  ;  and,  should  you  even 
die  in  the  contest,  the  victory  is  yours. 

14.  Let  all  yon  r  things  be  done  tcith  charity]  Let  love  to  God, 
to  man,  and  to  one  another,  be  the  motive  of  all  your  conduct. 

15.  Ye  knoio  the  hous.^  nf  Stephunas]  Ye  know  that  Ste- 
phanas and  his  family  have  addicted  them  to  the  help  of  the 


Concluding  advices 


CHAPTER  XVI. 


and  salutations. 


17  I  am  glad  of  the  coming  of  Stephanas,  and  Fortunatus,  and 
Achaicus .  •  for  that  which  was  lacking  on  your  part  they  have 
euuplied. 

18*  For  they  have  refreshed  my  spirit  and  yours  ;  therefore 
■>  acknowledge  ye  them  that  arc  such. 

19  Thechurchesof  Asia  salute  you.  Aquila  and  Priscilla  salute 
you  much  in  the  Lord, '  with  the  church  that  is  in  their  house. 

20  All  the  brethren  greet  you.  <•  Greet  ye  one  another  with  a 
holy  kiss. 

i2Corll.9.  Phil. 3.30.  Pbilcm.l3.-»  Col.  4.1.— b  1  Thess.  5.12.  Pliil.  2.  a.- 
c  Kom.16.5,  13.   Philem.2.— d  Rom  10.16. 


followers  of  Christ ;  they  have  been  the  chief  instruments  of 
Kupiwrling  the  work  of  God  in  Achaia ;  of  which  work  they 
thniiMclves  have  been  Uic  Jirsl-fruits.    See  on  Horn.  xvi.  5. 

16.  That  ye  submit  yourselves  ujito  such]  That  ye  liavc 
ilue  regard  to  them,  and  consider  them  as  especial  instru- 
ments in  the  hand  of  God,  for  countenancing  and  carrying  on 
his  great  work.  The  sul/missioti  here  recommended  does  not 
imply  obedience,  but  kind  and  courteous  demeanour.  Kypke 
vindicates  this  sense  of  the  word  from  Eph.  v.  21.  1  Pet.  v.  5. 

17.  I  amglad  of  Ihecomingof  Stephanas]  It  was  by  these  that 
the  Corinthians  liad  sent  that  letter  to  the  apostle,  to  answer 
which  was  a  main  part  of  the  design  of  St.  Paul  in  this  epistle. 

Fortunatus]  This  man  is  supposed  to  have  survived  St. 
Paul;  and  to  be  the  same  mentioned  by  Clement  in  his  Epis- 
tle to  the  Corinltiians,  sect.  59.  as  the  bearer  of  that  epistle 
from  Clement  at  Rome,  to  the  Christians  at  Corinth. 

For  thai  which  was  lacking  on  your  part]  This  may  either 
refer  to  additional  communiculions,  besides  those  contained 
in  the  letter  which  the  Corinthians  sent  to  the  apostle ;  whicli 
additional  circumstances  were  furnished  by  the  persons 
ttbove,  and  from  them  St.  Paul  had  a  fuller  account  of  their 
spiritual  state  tlian  was  contained-in  the  letter:  or  to  some 
cDnlrihulions  on  their  part,  fur  the  support  of  the  apostle  in 
his  peregrinations  and  labours. 

IS.  They  have  refreshed  7nt/ spirit  and  yours]  They  liave 
>)een  a  means  of  contributing  greatly  to  my  comfort ;  and 
what  contributes  to  my  comfort,  must  increase  yours.  This 
is  probably  the  meaning  of  the  apostle. 

/'here/ore  acknoirlcdge  ye  them]  Pay  them  particular  re- 
spect ;  and  let  all  be  lieUl  in  esteem  in  proportion  to  their 
work  aud  usefulness.  When  this  is  made  the  rule  of  respect 
and  esteem,  lUc\i  fuolish  and  capricious  attachments  will  liave 
no  place.  A  man  will  then  be  honou  red  i  n  proportion  to  h'lsineril; 
and  his  merit  will  be  estimated  by  his  usefulness  among  men. 

19.  Tlic  churches  of  Asia  salute  you]  i.  e.  The  churches  in 
A^ia  Minor.  Ephesus  was  in  tliis  Asia,  and  it  is  clear  from 
lliis  that  the  a])o.<tle  was  not  at  Pliilippi;  had  he  been  at  Phi- 
lippi,  as  the  subscrijUion  states,  lie  would  have  said,  the 
ihurches  of  Macedonia,  not  the  churches  of  Aria,  salute  you. 
How  tliese  places  lay  in  reference  to  each  other,  tlie  reader 
will  at  once  perceive,  by  consulting  the  Map  in  Acts. 

Aquilu  u>id  Priscilla]  Of  these  eminent  persons  we  have 
heard  before:  See  Acts  xviii.  2,  IS,  26.  and  Rom.  xvi.  3. 

With  the  church  that  is  in  their  house.]  That  is,  the  com- 
pany of  believers  who  generally  worshipped  there.  There 
were  no  churches  or  chapels  at  that  time  built;  and  the  as- 
semblies of  Christians  were  necessarily  held  in  private  houses. 
It  appears  that  Aquila  and  /'r2sci7/a'devoted  their  house  to 
this  purpose.  The  house  of  Philemon  was  of  the  same  kind, 
Philem.  ver.  2.  So  was  likewise  the  house  of  Nymphas,  Cu- 
loss.  iv.  15.    See  the  note  on  Uoin.  xvi.  5. 

20.  With  a  holy  kiss]  The  ancient  patriarchs,  and  the  Jews 
in  general,  were  accustomed  to  kiss  each  other  whenever  they 
met ;  and  this  was  a  token  oi friendship  and  pence  with  them, 
as  shaking  of  hands  is  with  us.  The  primitive  Christians  natu- 
rally followed  this  example  of  the  Jews.   See  on  llom.  xvi.  16. 

21.  The  salutation  of  me  Paul  with  mine  oicn  hand.] 
This  should  be  rendered,  "  The  salutation  is  written  by  the 
hand  of  me  Paul ;"  ytypaTrrat,  is  written,  being  understood. 
It  is  very  likely  that  the  apostle  wrote  this  and  the  following 
verses  with  his  own  hand.  The  rest,  though  dictated  by  him, 
was  written  by  an  amanuensis. 

22.  If  any  man  lore  not  the  Lord  Jesus]  This  is  directed 
Immediately  against  the  Jcirs. — From  chap.  xii.  3.  we  find 
that  the  Jews  who  pretended  to  be  under  the  Spirit  and 
teaching  of  God,  called  Jesus,  avaBz^ia,  or  accursed:  i.  e.  a 
person  who  should  be  devoted  lo  destruction  :  sec  the  note 
there.  In  this  place,  the  apostle  retorts  the  whole  upon  them- 
selves, and  says.  If  any  man  love  nut  the  Lord  Jesus  Christ, 
let  HIM  be  avadifia,  accursed,  and  devoted  to  destruction. 
This  is  not  said  in  tlie  wav  of  a  jri.</i  or  imprecation,  but  as  a 
prediction  of  what  wouli  certainly  come  upon  them  if  they 
did  not  repent ;  and,  of  wliat  did  come  on  them  Ix-cause  thev 
did  not  repent ;  but  continued  to  hnte  and  execrate  the  Ixnd 
Jesus :  and  of  what  still  lies  upon  them,  because  they  continue 
to  hate  and  execrate  the  Redeemer  of  the  world.  It  is  generally 
allowed,  that  the  apostle  refers  here  to  some  of  the  modes  of 
excommunication  among  the  Jews,   of  which  tliere  were 

'three,  viz. 

1.  A'ldcim',  >n:  which  signified  a  simple  separation,  or  cx- 
clusion  of  a  man  from  the  synagogue,  aud  from  his  wife  and 
family,  for  thirty  days. 

2.  Cherem,  C3-<n  which  was  inllicted  on  him  who  had 
borne  the  Niddui ;  and  who  had  not,  in  the  thirty  davs,  made 
proper  compen.sation,  in  order  to  he  reconciled  to  the  ?vna- 
go;uc.     Tins  was  inflicted  with  dire  execrations,  which  he 


21  •  The  salutation  of  me  Paul  with  mine  own  hand. 

22  If  any  man  *  love  not  the  Lord  Jesus  Christ,  *  let  him  by 
anathema,  •>  maran-atha. 

23  >  The  grace  of  our  Lord  Jcsns  Christ  be  with  yon. 

24  My  love  be  with  you  all  In  Christ  Jesus.     Amen. 

1  The  fu-st  epistle  to  the  Corinthians  was  written  fi-om 
Pliilippi  by  it  Steplianas,  and  Fortunatus,  and  Achaicus. 
and  Timothcus. 


was  informed  must  all  come  upon  him  if  he  did  not  repent: 
but  the  Cherem  always  supposed  place  for  repentance. 

3.  Shummatha,  Nnai?  :  this  was  the  direst  of  all,  and  cut 
ofTall  hope  of  reconciliation  and  repentance  ;  after  which,  the 
man  was  neither  reconcileable  to  the  synagogue,  nor  acknow- 
ledged as  belonging  even  to  the  Jewish  nation.  See  these  dif- 
ferent forms  in  Baxtorf's  Rabbinical  and  Talmudical  Lexi- 
con, under  their  respective  words. 

In  the  lexion  just  now  quoted,  Buxtorf  gives  a  form  of  the 
Cherem,  which  he  says  he  copied  from  an  ancient  Hebrew  MS. 
Of  this  awful  piece  I  shall  lay  a  translation  before  tlie  reader. 

"  Hy  the  sentence  of  the  Lord  of  lurds,  let  P.  the  son  of  P. 
be  anathematized  in  both  houses  of  .judgment,  the  superior 
and  inferior.  Let  him  be  anathematized  among  the  high- 
est saints ;  let  him  be  anathematized  among  the  Seraphim 
and  Ophanim ;  and,  finally,  let  him  be  anathematized  by  all 
the  congregations  of  the  great  and  small!  Let  great  and  con- 
tinued plagues  rest  upon  him:  with  great  and  horrible  dis- 
eases !  Let  his  house  be  the  habitation  of  dragons !  and  lei 
his  constellation  be  darkened  in  the  clouds!  Let  him  be  for 
indignation,  and  wrath,  and  burning !  Let  his  carcass  bo 
thrown  to  the  wild  beasts  and  scnients  I  Let  his  enemies,  and 
his  adversaries,  triumph  over  hiui !  Let  his  silver  and  gold 
be  given  to  others  I  And  let  all  liis  children  be  exposed  at  the 
doore  of  their  enemies  I  And  lot  posterity  be  astonished  at 
his  day  !  Let  him  be  accursed  by  tlie  mouth  of  Addiriron  and 
Achtariel;  by  the  month  of  Sandalphon  and  Had  rani  el ;  by 
the  mouth  iii  Ansisiel  and  Patchiej  ;  by  the  mouth  of  Seru- 
phiel  and  Sagan.<iacl;  by  the  mouth  of  il//cAae/and  Gabriel; 
by  tl. ;  mouth  of  Raphael  and  Meshnretiel .'  Let  him  be  ana- 
thematized by  the  mouth  of  Zafzavif  and  by  the  mouth  of 
Ilafavif,  who  is  the  great  Ood  ;  and  by  the  mouth  of  the  se- 
venty names  of  the  Supreme  King;  and,  lastly,  by  the  moutli 
of  Tsorlak,  the  great  cliancellor. 

"  Let  him  be  swallowed  up  like  Koiah  and  his  companions ! 
Let  his  soul  depart  with  fear  and  terror!  Let  the  chiding  of 
the  Lord  slay  him  !  Let  him  be  confounded  as  Achitophel  was 
in  his  counsel !  Let  the  lepro'-,y  of  Gehuzi  be  his  leprosy!  and 
let  there  be  no  resurrection  of  his  ruins !  In  the  sepulchres  of 
the  children  of  Israel,  let  him  not  be  buried  !  Let  liis  wife  be 
given  to  another ;  and  let  others  bow  themselves  upon  her  in 
his  death  !  In  this  anathema,  let  P.  the  spn  of  P.  be ;  and  let 
this  be  his  inheritance !  But  upon  me,  and  upon  all  Israel, 
may  God  extend  his  peace  and  blessing,  Amen."  To  this  iij 
added  the  18tli,  19th,  and  20th  verses  of  Dent.  xxix.  which  the 
reader  may  read  at  his  leisure.  There  are  many  things  in 
this f,'Aere7«  which  require  a  com/He)!/,  but  this  is  not  the  place. 

Anathi  ma,  Maranatha.]  "  Let  him  be  accursed  ;  our  Loril 
coineth."  I  cannot  sec  the  reason  why  these  words  were  left 
utilranslated.  The  former  is  (Jreck,  and  has  been  already 
explained  ;  the  latter  is  S)Tiac  \±\  _;Jo  maran  atha,  our  Lord 
is  coming;  i.e.  to  execute  the  judgment  denounced.  Does 
not  the  apostle  refer  lo  the  last  verso  in  the  Bible  f  Lest  1 
come  and  smite  the  land,  (C3in  cherem,)  with  a  curset 
And  does  he  not  intimate  that  the  Lord  was  coming  to  smite 
the  Jeicish  land  with  that  curse  1  Which  took  place  a  very 
few  years  after,  and  continues  on  that  gainsaying  and  rebel- 
lious people  to  the  present  day.  What  the  apostle  has  said, 
was  prophetic,  and  indicative  of  what  was  about  to  h.nppen  to 
that  people.  God  was  tlien  coming  to  indict  piinishmeut  upon 
them  :  lie  came;  and  they  were  broken  and  dispersed. 

23.  The  grace  of  our  Lord  Jesus]  May  the  favour,  influence, 
mercy,  and  salvation  procured  by  Jesus  Christ,  be  tcith  you .' 
prevail  amongst  you,  rule  in  yon,  and  be  exhibited  by  you,  in 
your  life  and  conversation  ?    Amen. 

21.  My  love  he  with  you  all  in  Christ  Jesus]  It  appeai-s 
exceedingly  strange,  that  the  apostle  should  say.  My  love  be 
with  you  ;  as  he  said,  7'he  grace  of  our  Lord  Jesus  Christ  be 
tnilh  you.  We  can  easily  conceive  what  the  latter  means  :  the 
^/•ure  of  Christ  is  an  active,  powerful,  saving  principle  ;  it 
is  essential  to  the  existence  of  the  Christian  church,  that  this 
grace  should  he  ever  with  it:  and,  wilhoiit  this  grace,  no  in. 
dividual  can  be  saved.  But  what  couUl  the  love  of  the  apostle 
do  with  them'l  Has  it  any  meaning?  I  confess  lean  see  none, 
unlr.ss  it  be  intended  to  say,  I  love  you  ;  or,  I  continue  to  love 
you.  The  pronoun  fiov,  my,  is  wanting  in  the  Codex  Alex- 
audrinus,  and  in  T'i,  an  excellent  MS.  in  the  Vatican,  written 
about  the  eleventh  century.  This  will  help  us  to  a  better 
sense;  for  it  either  says,  Slay  love  prevail  among  you!  or, 
supplying  the  word  Orar,  God,  as  in  2  Cor.  xiii.  13.  The  love 
of  God  be  with  you  !  This  gives  a  sound  sense;  for  the  love 
of  God  is  as  much  a  principle  of  light,  life  and  salvation,  as 
tlie  grace  of  Christ.  And  probably  MOY",  »;y,  is  a  corruption 
for  OEOY,  God.  And  this  is  the  more  likely,  bccauBC  he  uses 
♦  his  very  form  in  the  conclusion  of  this  second  epistle  to  this 
c'.mrch,  as  we  have  seen  above.  I  conclude,  therefore,  tlial 
157 


Introduction. 


II.  CORrN^TTIIANS. 


Introductitm. 


the  reotilngof  the  two  iMSH.  nbove,  is  the  truo  reading;  or 
else  that  KOD  is  u  corruption  lor  Gc.iv,  and  tliat  the  vorsp  sltould 
be  rend  thus,  'Die  love  r/GoD  be  with  you  all,  in  (or  by)  Christ 
Jesus.  ,,„„ 

Amen.]  Po  be  it:  but  tills  word  is  wanting  in  most  MSS. 
of  repute  ;  and  cer,tainly  was  not  written  Ijy  the  apostle. 

1.  The  .9MAsfn>//o/i  to  this  epistle,  in  our  common  English 
Bit)les  and  in  tlte  coirrnon  editions  of  the  Greek  text,  is  pal- 
pably absurd.  That  it  was  not  written  from  Philippi,  but 
from  Eph'esus,  see  the  notes' on  ver.' 5,  8,  10,  an(}  19.  and  that 
it  co\i\a  not  be  "  irilten  by  Silvanus,  and  Fortunatus,  and 
Achaicus,  and  Tirnothcus  ;"  needs  no  proof.  But  tliis  sub- 
scription is  wa/iting  in  411  the  best  MSS.  and  Versions,  either 
in  ttihole  or  in  part.  In  some,  it  is  simply  said.  The  first  to 
the  Cnrinthiuns ;  in  others,  The  first  to  the  Corinthians  is 
finished  ;~^written  from  Ephesus,—from  Asia,^ro>n  Ephe- 
sus  of  Asia,— from  Phiiippi  of  Macedonia,^'rom  Philippi  of 
Macedinia,  and  sen'i'by'the  hands  of  Timothy,  so  the  Syriac. 
Written  from  Ephesns,  by  Stephanas  and  Fortunatus, 
Coptic.  Wriltenfrom  Philippihy  Stephanas,  and  Fortunatus, 
and  Achairi'is,  .Slavonic.  IVrilten,  &c.  by  Paul  and  Sos- 
Ihenes.  Written  from  the  city  if  Philippi,  and  sent  by  Sle- 
fhanns,  and  Fortunatus,  and  4chaictis,  and  Timotheus, 
Ababic.  There  arft  other  variations  which  need  not  be  set 
down.  Those  only  appear  to  be  correct  that  state  the  epistle 
to  have  been  sent  from  Ephesus ;  of  wliioh  there  can  be  no 
reasonable  doubt. 

■  2.  Ill  closing  my  observations  on  this  epistle,  1  feel  it  neces- 
sary, once  more,  to  call  the  reader's  attention  to  the  many  dif- 
ficulties containetj  in  it,  as  an  excuse  for  any  thing  he  may 
ftnd  handled  in  an  unsatisfactory  manner.  Perhaps  it  will  be 
of  little  coiispqufuce  for  him  to  know,  that  this  epistle  has 
cost  me  more  laliour  and  dijliculty  than  any  portion  of  the  same 
quantity  wtiicli  I  have  yet  passed  over,  either  in  the  Old  or 
New'Testainent. 

■  3.  It  has  beeii  already  noticed,  that  the  church  at  Corinth, 
had  WTillen  totlie  apostle  for  advice,  direction,  and  informa- 
tion on  a  Variety  of  pi>ints ;  and  that  this  epistle  is  in  the  main 
iln  answer  to  the  epistle  from  Corinth.  Ilad  we  that  epistle, 
all  ditnciilty  would  vanish  in  this:  but,  as  the  apostle  only  re- 
fers to  their  rpiestion.'',  by  mere  catch  words  from  their  letter, 
it  is  impossible  to  know,  in  all  cases,  what  tlie  questions  con- 
tained; to  thcni  the  answers  would  be  clear,  because  they 
knew  on  What  they  had  consulted  him :  to  us  tlie  answers  must 
be  as  they  really  are,in  some  cases,  necessarily  obscure,  because 
tve  know  not  the  whole  bearing  and  circumstances  of  the 
questions.  Indeed  the  epistle  contains  more  local  matter,  and 
I'liore  matter  of  private  application,  than  any  other  in  the 
New  T(?sfament:  and  there  is  in  it,  on  the  whole,  less  matter 
for  general  iise,  tlian  in  most  other  parts  of  the  sacred  writings. 
Yet  it  is  both  very  curious  and  useful ;  it  gives  insight  into  se- 
veral custdm.'i,  and  not  a  fcw/o;»!s  of  speecli,  and  matters  re- 
lative to  tlic  discipline  of  the  primitive  church,  which  we  can 
flrtd  nowhere  else  ;  and  it  reads  a  very  awful  lesson  to  tliose 
who  disturb  the  peace  of  society,  make  schisms  in  the  church 
of  Christ;  and  endeavour  to  set  up  one  preacher  at  the  ex- 
pense of  another. 

4.  It  showfe  us  also,  how  many  improper  things  may,  in  a 
state  of  ignorance,  or  Christian  infancy,  be  consistent  with  a 
sincere  belief  in  tlie  Gospel  of  Christ ;  and  a  conscientious 
and  iea/o!<,5  attachment  to  it. 

5.  In  different  parts  of  tlie  epistle  we  find  the  apostle  speak- 
ing very  liighly  of  the  knowledge  of  this  church;  and  its  va- 
rious gifts  and  endowments.  H<)W  tlien  can  we  say  that  its 
blemishes  arose  from  ignorance^  I  answer  that,  certainly 
only  a  few  of  the  people  of  Corinth  could  possess  tliose  emi- 
nent spiritual  qualifications  ;  beiiause  the  things  that  are  at- 
tributed to  this  church,  in  other  places,  are  utterly  inconsis- 
tent with  that  state  of  grace  for  which  the  apostle,  in  oilier 
places,  appears  to  give  them  credit,  the  solution  of  the  dif- 
ficulty is  tliis:  there  were  in  the  church  at  Corinth,  many 
highly  gifted,  and  very  gracious  people  ;  there  were  also 
there  many  more,  which,  tliough  they  might  have  been  par- 
takers of  some  extraordinary  gifts,  had  very  little  of  that  re- 
ligion which  the  apostle  describes  in  the  thirteenth  chapter  of 
this  ei)istlc. 

6.  Besides,  we  must  not  suppose  that  eminent  endoiements 
necessarily  imply  gracious  dispositions.  A  man  may  have 
much  light,  and  little  }o\-c:  he  may  be  very  wise  iii  secular 


matters  ;  and  know  but  little  of  himself,  oud  less  of  his  God 
'I'here  is  as  truly  a  learned  ignorance,  as  there  is  a  refijiea 
niu\  useful  learning.  One  of  our  old  writers  said,  "Know- 
ledge th.1t  is  hot  applying,  is  only  like  a  candle  which  a  man 
holds  to  light  himself  to  hell."  The  Corinthians  abounded  in 
knoicledge,  and  science,  and  eloquence,  and  various  extraor- 
dinary gifts  ;  but,  in  many  casei.s,  distinctly  enough  iparked 
in  this  epistle,  they  were  grossly  ig-jiorow/  of  the  genius  and 
design  of  the  Gospel.  Many,  since  their  time,  have  put  word* 
and  observances  in  place  of  the  weightier  matters  ol  the  law  ; 
and  the  spirit  of  the  Gospel.  The  apostle  has  taken  great 
pains  to  correct  these  abuses  among  the  Corinthians,  and  to 
insist  on  that  great,  unchangeable,  and  eternal  truth,  that  love 
to  God  and  man,  filling  the  heart,  hallowing  the  passions,  re- 
gulating the  affections,  and  producing  universal  benevolence 
and  beneficence,  is  the  fulfilling  of  all  la\y  ;  and  that  all  pro- 
fessions, knoicledge,  gifts,  &c.  without  this,  are  absolutely 
useless.  And  did  this  epistle  contain  no  more  than  what  is 
found  in  the  13th  chapter,  yet  tliat  would  be  an  unparalleled 
monument  of  the  apostle's  deep  acquaintance  with  God  ;  and 
an  invaluable  record  of  the  sum  and  substance  of  the  Gospel, 
left  by  God's  mercy  to  the  church;  as  a  touch-stone  for  the 
trial  of  creeds,  confessions  of  faith,  and  ritual  observances,  to 
the  end  of  the  world. 

7.  I  have  often  had  occasion  to  note,  that  the  whole  epistle 
refers  so  much  to  Jewish  affairs,  customs,  forms  of  speech, 
ceremonies,  &c.  that  it  necessarily  supposes  the  people  to  have 
been  well  acquainted  with  them :  from  this  I  infer,  that  a 
great  majority  of  the  Christian  church  at  Corinth,  was  com- 
posed of  converted  Jews:  and  it  is  likely  that  this  was  the 
case  in  all  the  churches  of  Asia  Minor  and  Greece.  Many 
Gentiles  were  undoubtedly  brought  to  the  knowledge  of  the 
truth;  but  the  chief  converts  were  from  among  tlie  /Telle- 
vistic  Jews.  In  many  respects,  Jewish  phrascoloory  prevails 
more  in  this  epistle  than  even  in  that  to  the  Rotnatis.  Without 
attention  to  this,  it  would  be  impossible  to  make  any  consis- 
tent sense  out  of  the  15th  chapter,  where  the  apostle  treats  so 
largely  on  the  doctrine  of  the  rcsurrectio>i ;  as  almost  every 
form  and  turn  of  expression,  is  Jewish;  and  we  must  know 
what  ideas  they  attaclied  to  such  words  and  forms  of  speech, 
in  order  to  enter  into  the  spirit  of  the  apostle's  meaning.  Hi^ 
ignorance  of  this,  caused  a  late  eminent  writer  and  philoso- 
pher, to  cliarge  the  apostle  with  "  inconsistent  reasoning." 
Had  he  understood  the  apostle's  language,  he  would  not  have 
said  so  :  and,  as  he  did  not  understand  it,  he  should  have  sai>i 
nothing.  A  man  may  be  qualified  to  make  great  and  useful 
(hscoveries  in  the  doctrine  of  gases,  or  fuclitious  air.-i  ;  who 
may  be  ill  qualified  to  elucidate  the  meaning  of  the  Holy  Spirit. 

8.  Before  I  finish  my  concluding  observations  on  this  epistle, 
I  must  beg  leave  to  call  the  reader's  attention  once  more,  Iq 
tlie  concluding  words  of  the  apostle.  If  any  man  love  not  the 
Lord  Jesus  Christ,  let  him  be  Anathema,  IMaran-atha .  These 
words  have  been  as  often  misunderstood,  and  perhaps  as 
dangerously  applied,  as  anotlier  passage  in  this  epistle.  He 
that  eateth  and  drinketh  unworthily,  entclh  and  drinketh 
damnation  to  himself,  &c.  Tliough  I  am  ready  to  grant  that 
the  bad  Christian,  i.  e.  the  man  who  professes  Christianity, 
and  yet  lives  under  the  power  of  sin,  is  in  a  very  dangerous 
state ;  and  that  he,  who  while  he  credits  Christianity,  is  un- 
decided as  to  the  public  part  he  should  take  in  its  profession 
and  practice,  is  putting  his  eternal  interests  to  the  most  awful 
hazard ;  yet  I  must  also  grant,  that  the  meaning  generally  put 
on  the  words  in  question,  is  not  correct.  The  words  apply  to 
the  gainsaying  and  blasphemous  Jews ;  to  those  who  were 
calling  Christ  Anathema,  or  accursed ;  and  cannot  be  applied 
to  any  person  who  respects  his  name,  or  confides  in  him  for 
his  salvation  :  much  less  do  they  apply  to  him,  who  finds 
through  the  yet  prevalence  of  evil  inliis  heart,  and  the  power 
of  temptation,  that  he  has  little,  and,  to  his  own  apprehension, 
no  love  to  the  Lord  Jesus.  The  Anathema  of  ttie  apostle  i« 
denounced  against  him  only  who  gives  the  Anathema  to 
Christ.  Of  this,  not  one  of  my  readers  is  capable.  It  is  the 
duty  of  all  to  love  Him  with  an  undivided  heart ;  if  any  be  not 
yet  able  to  do  it,  let  him  not  be  discouraged  ;  if  the  Lord 
Cometh  to  execute  judgment  on  him  who  calleth  Jesus  accur- 
sed, he  Cometh  also  to  fulfil  the  desfre  of  them  vvho  fear  him  ; 
to  make  them  partake  of  the  Divine  nature,  and  so  cleanse 
their  hearts  by  the  inspiration  of  his  Holy  Spirit,  that  they 
shall  perfectly  love  him,  and  worthily  magnify  his  name. 


INTRODUCTION  TO  THE 
SECOND  EPISTLE  TO  THE  CORINTHIANS. 


For  an  accoimt  of  Corinth,  the  reader  is  referred  to  the  Pre- 
face to  the  first  epistle;  where  everything  relative  to  the  geo- 
graphical, political,  ani;!  religious  situation  of  that  celebrated 
city,  as  far  as  such  subjects  are  proper  for  a  work  of  this  kind, 
is  annly  detailed. 

As  1  have  borrowed  from  the  learned  and  accurate  Arch- 
deacon Paley,  severnl  arguments  to  prove  the  authenticity  of 
*he  firat  episilp;  and  the  same  able  writer  having  bestowed 
cilual  pains  on  the  second,  I  shall  make  those  extracts  which 
158 


bear  particularly  on  the  subject ;  referring  my  reader  to  the 
work  itself,  for  ample  information. 

Section  1.^ — I  will  not  say  that  it  is  impossible,  having  seen 
the  First  Epistle  to  the  Corinthians,  to  construct  a  second  with 
ostensible  allusions  lo  the  first ;  or  that  it  is  impossible  that 
both  should  be  fabricated,  so  as  to  carry  on  an  order  and  con- 
tinuation of  story,  by  successive  references  to  the  same  events. 
But  I  say,  that  this,  in  cither  case,  must  be  the  effect  of  craft 
and  design.    Whereas,  whoever  examines  the  allusions  to  the 


hilrodiicllon. 


11.  CORINTHIANS. 


InlroJuctioyi. 


former  epistle  which  he  finds  in  tliis,  whilst  he  will  acknow- 
ledge tliem  to  be  such  as  would  rise  spontaneously  to  the  hand 
of  the  writer,  from  the  very  subject  of  the  correspondence, 
and  the  situation  of  the  corresponding  parties,  supposing  these 
to  be  real,  will  see  no  particle  of  reason  to  suspect,  either  that 
the  clauses  containing  these  allusions  were  insertions  for  tlie 
purpose,   or  that  the  several  transactions  of  the  Corinthian 
church  were  feigned,  in  order  to  form  a  train  of  narrative,  or  to 
support  the  appearance  of  connexion  between  the  two  epistles. 
1.  In  the  first  epistle  St.  Paul  announces  his  intention  of  pass- 
ing through  Macedonia,  in  his  way  to  Corinth  ;  "I  will  come 
to  you  when  I  shall  pass  tlirough  Macedonia."     In  the  second 
epistle,  we  find  him  arrived  in  Macedonia,  and  about  to  pursue 
his  journey  to  Corinth.  But  observe  the  manner  in  which  this 
is  made  to  appear:  "I  know  the  forwardness  of  your  mind, 
for  which  I  boast  of  you  to  them  of  Macedonia,  that  Achaia  was 
ready  a  year  ago,  and  your  zeal  hath  provoked  very  many ; 
yet  have  I  sent  the  bretliren,  lest  our  boasting  of  you  should  be 
in  vain  in  this  behalf ;  that,  as  I  said,  ye  may  be  ready  ;  lest, 
haply,  if  they  of  Macedonia  come  with  me,  and  find  you  un- 
prepared, we  (that  we  say  not  you)  be  asliamed  in  tliis  same 
confident  boasting."  (Chap.  ix.  2,  3,  4.)   St.  Paul's  being  in 
Macedonia  at  the  time  of  writing  the  epistle,  is,  in  this  passage, 
inferred  only  from  his  saying  that  he  had  boasted  to  the  Mace- 
donians of  the  alacrity  of  his  Achaian  converts;  and  the  fear 
which  he  expresses,  lest,  if  any  of  tlie  Macedonian  Christians 
should  come  witli  liim  unto  Achaia,  they  should  find  his  boast- 
ing unwarranted  by  the  event.     The  business  of  the  contribu- 
tion is  the  sole  cause  of  mentioning  Macedonia  at  all.     Will  it 
he  insinuated  that  this  passage  was  framed  merely  to  state  that 
St.  Paul  was  now  in  Macedonia  ;  and,  by  tliat  statement,  to 
produce  an  apparent  agreement  with  the  purpose  of  visiting 
Macedonia,  notified  in  the  first  ejiistle?  Or  will  it  be  thought 
probable,  tliat,  if  a  sophist  had  meant  to  place  St.  Paul  in  Mace- 
donia, for  the  sake  of  giving  countenance  to  his  forgery,  he 
would  have  done  it  in  so  obliqiie  a  manner  as  tln-ough  the  me- 
dium of  a  contribution  1  The  same  thing  may  be  observed  of 
another  text  in  the  epistle,  in  which  the  name  of  Macedonia 
occin-s  :  "  Furthermore,  when  I  came  to  Troas  to  preach  the 
tiospel,  and  a  door  was  opened  unto  me  of  the  f.ord,  I  had  no 
vest  in  my  spirit,  because  I  found  not  Titus,  my  brother;  but 
faking  my  leave  of  them,  I  went  frotn  thence  into  Macedonia." 
I  mean  that  it  may  be  observed  of  this  passage  also,  that  there 
is  a  reason  for  mentioning  Macedonia,  entirely  distinct  from 
the  purpese  of  showing  St.  Paul  to  be  there.     The  text,  how- 
ever, in  which  it  is  most  strongly  implied  that  St.  Paul  wrote 
the  present  epistle  from  Macedonia,   is  found  in  the  fourth, 
fifth,  and  sixth  verses  of  the  seventh  chapter.    Yet  even  here, 
I  think,  no  one  will  contend,  that  St.  Paul's  coming  to  Mace- 
donia, or  being  in  iNIacedonia,  was  the  principal  thing  intended 
to  be  told,  or,  that  the  telling  of  it,  indeed,  was  any  |)art  of  the 
intention  with  which  the  text  was  written ;  orthat  the  mention 
even  of  the  name  of  Macedonia  was  not  purely  incidental,  in 
the  description  of  those  tumultuous  sorrows  with  which  the 
writer's  mind  had  been  lately  agitated,  and  from  which  he 
was  relieved  by  the  coming  of  Titus.     The  first  five  verses  of 
the  eighth  chapter,  which  commend  the  liberality  of  the  Mace- 
donian churclms,  do  not,  in  my  opinion,  by  themselves,  prove  St. 
Paul  to  have  been  at  Macedonia  at  the  time  of  writing  the  epistle. 
2.  In  tlie  first  epistle,  St.  Paul  denounces  a  severe  censure 
II gainst  an  incestuous  marriage,  which  had  taken  place  amongst 
the  Corinthian  converts,  with  the  connivance,  not  to  say  with 
the  approbation,  of  the  church  ;  and  enjoins  the   church  to 
jiurge  itself  of  this  scandal,  by  expelling  the  offender  from  its 
society,  (Cliap.  v.  1— .5.)    In  the  second  epistle,  we  find  this 
sentence  executed,  and  the  offender  to  be  so  affected  with  the 
punishment,  that  St.  Paul  now  intercedes  for  his  restoration. 
"Sufficient  to  such  a  man  is  this  punishment,  which  was  in- 
fiicted  of  many  ;  so  that,  contrariwise,  ye  ought  rather  to  for- 
give him  and  comfort  him,  lest  perhaps  such  a  one  should  be 
swallowed  up  with  overmuch  sorrow:  wherefore,  I  beseech 
yon,  that  ye  would  confirm  yom-  love  towards  him."    (2  Cor. 
chap.  ii.  7,  8.)    Is  this  whole  business  feigned  for  the  sake  of 
carrying  on  a  continuation  of  story  through  the  two  epis- 
tles? The  church  also,  no  less  than  the  olfender,  was  brought 
by  St. Paul's  reproof  to  adeep  sense  of  the  impropriety  of  their 
conduct.    Their  penitence  and  their  respect  to  his  authority, 
were,  as  might  be  expected,  exceedingly  grateful  to  St,  PaiU  : 
"Wc  were  comforted  not  by  Titus^s  coming  only,  hut  by  the 
tonsnlation  irltereitith  lie  was  comforted  in  you,  ichen  he  to^d 
us  your  earnest  desire,  your  mourning,  your  fervent  mind 
towards  me,  so  that  I  rejoiced  the  more  ;  for,  though  I  made 
you  sorry  with  a  letter,  I  do  not  repent,  f/iough  I  did  repent : 
for  I  perceive  that  the  same  epistle  made  you  soiry,  though  it 
leere  but  for  a  season,     Ji!'ow  I  rejoice,  not  that  ye  were  made 
xorry,  but  that  ye  sorrowed  to  repentance  ;  for  ye  tcere  made 
sorry  after  a  godly  manner,  t/iat  ye  might  receive  damage  by 
us  in  notliing."  ("Clmp.  vii.  7—9.)  That  this  passage  is  to  be 
Befen-ed  to  the  incestuous  marriage,  is  proved  by  the  twelfth 
verse  of  the  same  chapter  :  "Though  I  wrote  unto  you,  I  did 
It  not  for  his  cause  that  had  done  the  wrong,  nor  for  his  cause 
that  suffered  wrong  :  but  that  our  care  for  you,  in  the  sight  of 
C.od,  might  appear  unto  you."    There  were,  it  is  true,  various 
topics  of  blame  noticed  in  the  first  epistle;  but  there  was  none, 
except  this  of  the  incestuous  marriage,  which  could  be  called 
a  transaction  between  private  parties,  or  of  which  it  could  be 
said  that  one  particular  person  had  "done  the  wrong,"  and 


another  particular  person  ''  had  sutfered  it."   Could  all  this  be 
without  foundation  t 

3.  In  the  sixteenth  chapter  of  the  first  epistle,  a  collection  for 
the  saints  is  recommended  to  be  set  forwardsat  Corinth,  (Chap. 
X  vi.  1.)  In  the  ninth  chapter  of  the  second  epistle,  such  a  col- 
lection Is  spoken  of,  as  in  readiness  to  be  received :  "  As  touch- 
ing the  ministering  to  the  saints,  it  is  superfluous  forme  to 
write  to  you,  for  1  know  the  forwardness  of  your  mind,  for 
which  I  boast  of  you  to  them  of  Macedonia,  that  Achaia  was 
ready  a  year  ago,  and  your  zeal  hath  provoked  very  many." 
(Chap.  ix.  1,  2.)  This  is  such  a  continuation  of  the  transaction 
as  might  be  expected;  or,  possibly,  it  will  be  said,  as  might 
easily  be  counterfeited;  but  there  is  a  circumstance  of  nicety 
in  the  agreement  between  the  two  epistles,  which,  I  am  con- 
vinced, the  author  of  a  forgery  would  not  have  hit  upon,  or 
which,  if  he  had  hit  upon  it,  he  would  have  set  forth  with 
more  clearness.  The  second  epistle  speaks  of  the  Corinthians 
as  having  begun  this  eleemosynary  business  a  year  before: 
"This  is  expedient  for  you,  who  have  begun  before,  not  only 
to  do,  but  also  to  be  forward  a  year  ago."  (Chap.  viii.  ID.)  " 
boast  of  you  to  them  of  Macedonia,  that  Achaia  was  ready  \ 
year  ago."  (Chap.  ix.  2.)  From  these  texts  it  is  evident,  tha- 
something  had  been  done  in  the  business  a  year  before.  It  ap 
pears,  however,  from  other  texts  in  the  epistle,  that  the  con- 
tribution was  not  yet  collected  or  paiti ;  for  brethren  were  sen* 
from  St.  Paul  to  Corinth,  "  to  make  up  their  bounty."  (Chap, 
ix.  5.)  They  are  urged  to  "  perform  the  doingof  it."  (Chap.  viii. 
1 1.)  "  And  every  man  was  exhorted  to  give  as  he  purposed  in 
his  heart."  (Chap.  ix.  7.)  The  contribution,  therefore,  as  re- 
presented in  our  present  epistle,  was  in  readiness,  yet  not  re 
ceived  from  the  contributors;  was  begun,  was  forward  long 
before,  yet  not  hitherto  collected.  Now  this  representation 
agrees  with  one,  and  only  with  one,  supposition,  namely,  that 
every  man  had  laid  by  in  store,  had  already  provided  the  fund, 
from  which  ho  was  afterward  to  contribute — the  very  case 
which  the /irst  epistle  authorises  us  to  suppose  to  have  existed  ; 
for  in  that  epistle  St.  Paul  had  charged  the  Corinthians  "  upoij 
the  fir.'Jt  day  of  the  week,  every  one  of  them,  to  lay  by  in  store 
as  Cod  had  prospered  him."  (1  Cor.  chap.  xvi.  2.) 

Sectio.n  II.— Ill  comparing  the  Second  Epistle  to  the  Corin. 
thians  with  the  Acts  of  the  Apostles,  we  are  soon  brought  tQ 
observe,  not  only  that  there  exists  no  vestige  either  of  the  epis- 
tle having  been  taken  from  the  history,  or  the  history  from  the 
epistle;  but  also  that  there  appears  in  the  contents  of  the  epis- 
tle, positive  evidence  that  neither  was  borrowed  from  the  other. 
Titus,  who  bears  a  conspicuous  part  in  the  epistle,  is  not  :nen.- 
tioned  in  the  Acts  of  the  Apostles  at  all.  St.  Paul's  su/Terings, 
enumerated,  chap.  xi.  24.  "Of  the  .lews  five  times  received  £ 
forty  stripes,  save  one;  thrice  was  I  beaten  with  rods ;  once 
was  I  stoned  ;  thrice  I  sufl!ered  shipwreck ;  a  night  and  a  day 
I  have  been  in  the  deep,"  cannot  be  made  out  from  his  history 
as  delivered  in  the  Acts;  nor  would  this  account  have  been 
given  by  a  writer,  who  either  drew  his  knowledge  of  St.  Paul 
from  that  history,  or  who  was  careful  to  presene  a  conformity 
with  it.  The  accoimt  in  the  epistle  of  St.  Paul's  escape  from 
Damascus,  though  agreeing  in  the  main  fact  with  the  account 
of  the  same  transaction  in  the  Acts,  is  related  with  such  dif- 
ference of  circumstance,  as  renders  it  utterly  improbable  that 
one  should  be  derived  from  the  other.  The  two  accounts, 
placed  by  the  side  of  each  other,  stand  as  follows. 

2  Cor.  chap.  xi.  32, 33.  In  Da- 
mascus, the  governor   undc 


Aretas  the  king,  kept  the  city 
of  the  Damascenes  with  a  gar- 
rison, desirous  to  apprehend 
me  ;  and  through  a  window, 
in  a  basket,  was  I  let  down  by 
the  wall,  and  escaped  his 
hands. 


Acts,  chaii.  ix.  23—25.  And 
after  many  days  were  fulfilled, 
the  .lews  took  counsel  to  kill 
him;  but  their  laying  in  wait 
was  known  of  Saul,  and  they 
watchi^d  the  gates  day  and  night 
to  kill  him  :  then  the  disciples 
took  him  by  night,  and  let  liiui 
down  by  the  wall  in  a  basket. 

Now  if  we  be  satisfied  in  general  concerning  these  two  an- 
cient writings,  that  the  one  was  not  known  to  the  writer  of  the 
other,  or  not  consulted  by  him  ;  then  the  accordances  which 
may  be  pointed  out  between  them,  will  admit  of  no  solution  so 
probable,  as  the  attributing  of  them  to  truth  and  reality,  as  to 
their  common  foundation. 

Section  III. — The  opening  of  this  epistle  exhibits  a  connex- 
ion with  the  history,  which  alone  would  satisfy  my  mind  that 
the  epistle  was  written  by  St.  Paul,  and  by  St.  Paul  in  the 
situation  in  which  the  history  places  him.  Let  it  be  remem- 
bered, that  in  the  vineteenth  chapter  of  the  Acts,  St.  Paul  is 
represented  as  driven  away  from  Ephesus ;  or  as  leaving, 
however,  Ephesus,  in  consequence  of  an  uproar  in  that  city, 
excited  by  some  interested  adversaries  of  tlie  new  religion. 
"  Great  is  Diana  of  the  Ephesians — and  after  the  uproar  was 
ceased,  Paul  called  unto  him  the  disciples,  and  embraced 
Ihcm,  and  departed  for  to  go  into  JIacedonia."  When  he  was 
arrived  in  Macedonia,  he  wrote  the  Second  Epistle  to  the  Co- 
rinthians, which  is  now  before  us  ;  and  he  begins  his  epistle 
in  this  wise  :  "  Blessed  be  Cod,  even  the  Father  of  our  Lord 
.lesus  f;hrist,  the  Father  of  niercies.and  the  God  of  all  com- 
fort, who  comforteth  us  in  all  our  tribulation,  that  we  may 
be  able  to  comfort  them  which  are  in  any  trouble,  by  the 
comfort  wherewith  we  ourselves  are  comforted  of  God,  &c. 
For  we  would  not,  brethren,  have  you  ignorant  of  our  trouble 
which  came  to  us  in  Asia,  that  wc  were  pressed  out  of  mea- 
sure, above  strength,  insomuch  that  we  despaired  even  of  lifo 

i5y 


Jntrod  fiction. 


n.  CORINTHIANS. 


^llt  we  had  tlie  sentence  of  death  in  ourselves,  that  we  bUouW 
not  trust  in  oiivselves,  but  in  God,  which  raiseth  the  deaJ,  wlio 
delivered  us  from  so  great  a  death,  and  doth  deliver  ;  in 
■«vhom  we  trust  that  he  will  yet  dehver  us."  Nothing  could 
be  more  expressive  of  tlie  circ\inistances  in  v;^hich  the  history 
describes  «t.  Paul  to  have  been,  at  the  time  when  the  epistle 
purports  to  be  written ;  or  rather,  nothing  could  be  more  ex- 
pressive of  the  sensations  arising  from  these  circumstances, 
than  this  passage.  It  is  the  calm  recollection  of  a  mind 
emerged  from  the  confusion  of  instant  danger.  It  is  that  de- 
votion and  solemnity  of  thought,  which  follows  a  recent 
ilciivcrance.  There  is  just  enough  of  particularity  in  the 
passage  to  show  that  It  is  to  be  referred  to  the  tumult  at  Ephe- 
eus ;  "  We  would  not,  brethren,  have  you  ignorant  of  our 
^rouble  which  came  to  us  in  Asia."  And  there  is  nothing 
more;  no  mention  of  Demetrius,  of  the  seizure  of  St.  Paul's 
friends,  of  the  interference  of  Uie  town-clerk,  of  the  occasion 
br  nature  of  the  danger  which  St.  Paul  had  escaped,  or  even 
of  the  city  wliere  it  happened;  in  a  word,  no  recital  from 
whicli  a  suspicion  could  be  conceived,  eillier  that  the  author 
i>f  the  epistle  !iad  made  use  of  the  narrative  in  tlie  Acts  ;  or, 
'oa  the  other  hand,  tliat  he  had  sl-;etched  the  outline,  which  the 
narrative  in  the  Acts  only  filled  up.  That  the  forger  of  an 
epistle,  under  the  name  of  8t.  Paul,  should  borrow  circum- 
stances from  a  liistory  of  St.  Paul  then  extant;  or,  that  the 
author  of  a  liistory  of  St.  Paul  sliould  g«it)ier  materials  from 
letters  bearing  St.  Paul's  name,  maybe  credited  :  but  I  cannot 
believe  that  any  forger  whatever  sliould  fall  upon  an  expedi- 
ent so  refined,  as  to  exhibit  sentiments  adapted  to  a  situation, 
and  to  leave  his  readers  to  seek  out  that  situation  from  the 
liistoiy  ;  still  less  tliat  tlie  author  of  a  history  should  go  about 
to  frame  facts  and  circumstances,  fitted  to  supply  the  senti- 
ments which  he  found  in  the  lettei". 

■  Section  iV.— It  has  ah'eady  been  remarked,  that  St.  Paul's 
original  intention  was  to  have  visited  Corinth  in  his  way  to 
Macedonia:  "I  was  minded  to  come  unto  you  before,  and  to 
pass  by  you  into  .A'rcedonia."  (2  Cor.  chap.  i.  15,  16.)  It  has 
;i!so  been  remarkeif,  tliat  he  cliangcd  his  intention,  and  ulti- 
oiately  resolved  ujion  going  tlirough  Macedonia  ^.r.9/.  Now 
upon  this  head  thrie  exists  acircumslance  of  correspondency 
Cotwecn  our  epistle  and  tlie  history,  which  is  not  very  obvious 
to  the  reader's  ob.servation ;  but  whicli,  when  observed,  will 
te  found,  1  think,  close  and  exact.  Which  circumstance  is 
thi.s  :  that  thougli  the  change  of  St.  Paul's  intention  be  ex- 
pressly mentioned  only  in  the  second  epistle  ;  yet  it  appears, 
both  from  tlie  liistory  and  from  this  second  epistle,  that  tlie 
irhange  had  taken  place  before  the  writing  of  the  first  epistle; 
that  it  appears  however  from  neither,  otherwise  than  by  an 
inference,  unnoticed  perhaps  by  almost  every  one  who  does 
ilot  sit  down  professedly  to  the  examination. 

First, then,  liow  does  this  point  appear  from  the  history?  In 
the  nineteenth  cliapler  of  the  Acts,  and  the  twenty-first  verse, 
\ve  are  told,  that  "Paul  purposed,  in  the  spirit,  when  he  had 
passed  through  Macedonia  and  Achaia,  to  go  to  Jerusalem. 
So  he  sent  into  Macedonia  two  of  them  that  ministered  unto 
liini,  Tiniothcus  and  Erastiis  ;  but  he  liimself  stayed  in  Asia 
for  a  season."  A  short  time  after  this,  and  evidently  in  pur- 
suance of  the  same  intention,  we  find,  (chap.  xx.  1,  2.)  that 
"  Paul  departed  from  Ephesus  for  to  go  into  Macedonia ;  and 
that, when  he  liad  gone  over  tho.se  parti,  he  came  intoGreece." 
The  resolution,  tlierefore,  of  passing  first  through  Macedonia, 
ond  from  thence  into  Greece,  was  formed  by  .St.  Paul  previ- 
ously to  the  sending  away  of  Timotliy.  The  order  in  which 
the  two  countries  are  mentioned,  shows  t!ie  direction  of  his 
Intended  route,  "when  he  had  passed  through  Macedonia  and 
Achaia."  Timothy  and  Erastus,  who  were  to  precede  him  in 
his  progress,  were  sent  by  him  from  Ephesus  into  Macedonia. 
lie  himself  a  sliort  time  afterward,  and,  as  hath  b.?en  observed, 
evidently  in  continuation  and  pursuance  of  the  same  design, 
*'departed  for  to  go  into  iMaccdonia."  If  he  had  ever,  there- 
fore, entertained  a  difierent  plan  of  his  journey,  which  is  not 
hinted  in  the  history,  he  must  have  changed  that  plan  before 
this  time.  Hut,  from  the  17th  verse  of  the  fourth  chapter  of  the 
First  Epistle  to  the  Corinthians,  we  discover,  that  Timothy 
had  been  sentaway  from  Ephesus  before  that  epistle  was  writ- 
ten :  "For  litis  cause  have  I  sent  unto  you  Timotheus,  who  is 
jny  beloved  son."  The  change,  therefore,  of  St.  Paul's  reso- 
lution, which  was  prior  to  tlio  sending  away  of  Timothy,  was 
necessarily  prior  to  the  writing  of  the  First  Epistle  to  the 
Corinthians. 

niTis  stand.'!  the  order  of  dales,  as  collected  from  the  history, 
compared  with  the  first  epistle.  Now  let  us  inquire,  secondly, 
'how  this  matter  is  represented  in  the  epistle  before  us.  In  the 
si>^/^en/A  verse  of  the  first  cliaptcr  of  this  epistle,  St.  Paul 
ppeaks  of  the  intention  which  he  had  once  entertained  of  vi- 
siting Achaia,  in  his  way  to  Macedonia :  "  In  this  confidence  I 
was  minded  to  coino  unto  you  before,  tliat  ye  might  have  a 
second  benefit:  and  to  pass  by  you  into  Macedonia."  After 
jirotesling,  in  the  se.renlecntli  verse,  against  ?ny  evil  construc- 
tion that  iniglit  lie  put  upon  his  laying  aside  of  tliis  intention, 
in  the  ttceniy-thi.rd  verse  he  discloses  the  cause  of  it:  "More- 
over I  call  God  for  a  record  upon  my  soul,  that,  to  spare  70U, 
I  came  not  as  yet  untn  I'orinth."  And  then  he  proceeds  as 
follows:  "Cut  Idetcriniuod  this  witli  myself,  that  I  would 
not  come  again  to  you  in  heaviness;  for,  if  I  make  you  sorry, 
who  is  he  then  that  inaketli  me  glad,  but  the  same  which  'is 
lUudc  Sorry  by  me?  .liirf  /  n-rote.  this  same  uiilo  t/ou,  \est 
IGO 


Introduction. 

when  I  came  I  should  liave  sorrow  from  them  of  whom  I 
ought  to  rejoice  ;  having  confidence  in  you  all,  that  my  joy  is 
the  joy  of  you  all  ;  for  out  of  much  affliction  and  anguish  of 
lieart,  I wro!e  unto  you  with  many  tears;  not  that  ye  should 
be  grieved,  but  that  ye  might  know  the  love  which  I  have 
more  abundantly  unto  you ;  but  if  any  have  caused  grief,  lie 
hath  not  grieved  me  but  in  part,  that  I  may  not  over-charge 
you  all.  Sufficient  to  such  a  man  is  this  punishment,  which 
was  inflicted  of  many."  In  tliis  quotation,  let  the  reader  first 
direct  his  attention  to  the  clause  marked  by  Italics,  "and  I 
wrote  this  same  unto  you,"  and  let  him  consider, whether  from 
the  context,  and  from  the  structure  of  the  whole  passage,  it 
be  not  evident  that  this  writing  was  after  St  Paul  had  "deter- 
mined with  himself,  that  he  would  not  come  again  to  them  in 
heaviness?"  whether,  indeed,  it  was  not  in  consequence  of 
this  determination,  or  at  least  with  this  determination  upon 
his  mind?  And,  in  the  next  place,  let  him  consider,  whether 
the  sentence,  "  I  determined  this  with  myself  that  I  would  not 
coune  again  to  you  in  heaviness,"  do  not  plainly  refer  to  that 
postponing  of  his  visit,  to  which  he  had  alluded  in  the  verse 
but  one  before,  when  he  said,  "I  call  God  for  a  record  upon 
my  soul,  that,  to  spare  you,  I  came  not  as  yet  unto  Corinth  ;" 
and  wliether  this  be  not  the  visit  of  which  he  speaks  in  the 
sixteenth  verse,  wherein  he  informs  the  Corinthians,  "that 
he  had  been  minded  to  pass  by  them  into  Macedonia;"  but 
that,  for  reasons  which  argued  no  levity  or  fickleness  in  his 
disposition,  he  had  been  compelled  to  change  his  purpose.  If 
this  be  so,  then  it  follows  that  the  writing  here  mentioned  was 
posterior  to  the  change  of  his  intention.  The  only  ipiestion, 
therefore,  that  remains,  will  be,  whether  this  writing  relate 
to  the  letter  which  we  now  have  under  the  title  of  the  First 
Epistle  to  the  Corinthians,  or  to  some  other  letter  not  extant? 
And  upon  this  question,  I  think  Mr.  Locke's  observation  de- 
cisive; namely,  that  the  second  clause  marked  in  tlie  quota- 
tion by  Italics,  "I  wrote  unto  you  with  many  tears,"  and  the 
first  clause  so  marked,  "1  wrote  this  same  unto  you,"  belong 
to  one  writing,  whatever  that  was  ;  and  that  the  second  clause 
goes  on  to  advert  to  a  circumstance  which  is  found  in  our 
present  First  Epistle  to  theCorinthians  ;  namely,  the  case  and 
punishment  of  tVie  incestuous  ])erson.  Upon  the  whole,  then 
we  sec,  that  it  is  capable  of  being  inferred,  from  St.  Paul's' 
own  words,  in  the  long  extract  which  we  have  quoted,  that 
the  First  Epistle  to  theCorinthians  was  written  after  St.  Pan! 
had  determined  to  postpone  his  journey  to  Corinth  ;  in  other 
word.s.  that  the  change  of  his  purpose  with  resjiect  to  the 
course  of  his  journey,  though  expressly  menlionrd  only  in 
the  second  epistle,  had  taken  place  before  the  writing  of  the 
first ;  the  point  which  we  made  out  to  be  implied  in  the  hi.s- 
tory,  by  the  order  of  the  events  there  recorded,  and  the  allu- 
sions to  those  events  in  the  first  epistle.  Now  this  is  a  species 
of  congmity  of  all  others  the  most  to  be  relied  upon.  It  is  not 
an  agreement  between  two  accounts  of  the  same  transaction, 
or  between  different  statements  of  the  same  fact,  forthefact  is 
not  stated  ;  nothing  that  can  be  called  an  account  is  given ;  but 
it  is  the  junction  of  two  conclusions,  deduced  from  independent 
sources,  and  deducible  only  by  investigation  and  comparison. 

Section  v.— But  if  St.  P.xl  had  changed  his  purpose  before 
the  writing  of  the  first  epistle,  why  did  he  defer  explaining 
himself  to  the  Corinthians,  concerning  the  reason  of  that 
change,  until  he  wrote  the  second  ?  Tliis  is  a  very  fair  ques- 
tion ;  and  we  are  able,  I  think,  to  return  to  it  a  satisfactory 
answer.  The  real  cause,  and  the  cause  at  length  assigned  by 
St.  Paul  for  postponing  his  visit  to  Corinth,  and  not  travelling 
by  the  route  which  he  had  at  first  designed,  was  the  disorderly 
state  of  the  Corinthian  church  at  the  time,  and  the  painful 
severities  which  he  should  have  found  himself  obliged  to  ex- 
ercise, if  he  had  come  amongst  them  during  the  existence  of 
these  irregularities.  He  was  willing  therefore  to  try,  before 
he  came  in  person,  what  a  letter  of  authoritative  objurgation 
would  do  amongst  tliem,  and  to  icave  time  for  the  operation 
of  the  experiment.  That  was  his  scheme  in  writing  the  first 
epistle.  But  it  was  not  for  him  to  acquaint  them  witli  the 
scheme.  After  the  epistle  had  produced  its  effect,  (and  to  the 
utmost  extent,  as  it  should  seem,  of  the  apostle's  hopes;) 
when  he  had  wrought  in  them  a  deep  sense  of  their  fault, 
and  an  almost  passionate  solicitude  to  restore  themselves  to 
the  approbation  of  their  teacher;  when  Titus,  (chap.  vii.  6,  7, 
11.)  had  brought  him  intelligence  "of  their  earnest  desire, 
their  mourning,  their  fervent  mind  towards  him,  of  their  sor- 
row and  their  penitence  ;  what  carefulness,  what  clearing  of 
themselves,  what  indignation,  what  fear,  what  vehement  de- 
sire, what  zeal,  what  revenge,"  his  letter,  and  the  general 
concern  occasioned  by  it,  had  excited  amongst  them  ;  he  then 
opens  himself  fully  upon  the  subject.  The  affectionate  mind 
of  the  apostle  Is  touched  by  this  retiu'n  of  zeal  and  duty.  He 
tells  them  that  he  did  not  visit  them  at  the  time  proposed, 
lest  their  meeting  should  have  been  attended  with  mutual 
grief;  and  with  grief  to  him  embittered  by  the  rclleclinn,that 
he  was  giving  pain  to  those,  from  whom  alone  he  could  re- 
ceive comfort:  "  I  determined  this  with  myselt",  that  I  would 
not  come  again  to  you  in  heaviness ;  for,  if  I  make  you  sorry, 
who  is  he  that  maketh  me  glad  bet  the  same  which  is  made 
sorry  by  me?"  (chap.  ii.  1,  2.)  that  he  had  written  his  former 
epistle  to  warn  them  beforehand  of  their  fault,  "  lest  when  he 
came  he  should  have  sorrow  of  them  of  whom  he  ought  to 
rejoice;"  (chap.  ii.  3.)  that  lie  had  the  farther  view,  though 
perhaps  unperccivcd  by  tliem,  of  makfng  an  experiment  of 


Inii'educlion. 


II.  CORINTHIANS. 


Introduction. 


their  fidelity,  "to  know  the  proof  of  tlioni,  whetlier  tliey  are  j 
obedient  in  all  things,"  (chap.  ii.  9.)  This  full  discoveiy  of  his 
motive  came  very  naturally  from  the  ajjosllc,  after  he  had 
seen  the  success  of  his  measures,  but  would  not  have  been  a 
seasonable  communication  before.  Tiio  whole  composes  a 
train  of  sentiment  and  of  conduct  resulting  from  r(?al  sitit- 
ation,  and  from  real  circumstance  j  and  as  remote  as  possible 
from  fiction  or  imposture. 

Section  YI. — Chap.  xi.  9.  "  When  I  was  present  with  you 
and  wanted,  I  was  chargeable  to  no  man  :  for  that  which  was 
lacking  to  me,  the  brethren  which  came  from  Macedonia  s\ip- 
plied."  The  principal  fact  set  forth  in  this  passage,  the  arri- 
val at  Corinth  of  brethren  from  Macedonia  during  St.  Paul's 
first  residence  in  that  city,  is  explicitly  recorded.  Acts,  cliap. 
xviii.  1,  5.  "After  these  things  Paul  departed  from  Alliens, 
and  came  to  Corinth.  And  when  Silas  and  Timothcus  were 
come  from  Macedonia,  Paul  was  pressed  in  spirit,  and  testified 
to  the  Jews  that  Jesus  was  Christ." 

Sectio.n  VII.— The  above  quotation  from  the  Acts  proves  that 
Silas  and  Timotheus  were  assistingto  St.  Paul  in  preaching  tlie 
Cospel  at  Corinth.  With  which  con-esponds  the  words  of  the 
«pistle  (chap.  i.  19.)  "  For  the  Son  of  God,  Jesus  Clirist,  who 
was  preached  among  you  by  uS;  even  by  me,  and  Silvanus, 
and  Tinioiheus,  was  not  yea  and  nay,  but  in  him  was  yea." 
I  do  admit  that  the  corre.'spondency,  considered  by  itself,  is  too 
direct  and  obvious  :  and  that  an  impostor,  with  the  history 
before  him,  might,  and  probably  would,  produce  agreements 
of  the  same  kind.  But  let  it  be  remembered,  that  this  refer- 
ence is  found  in  a  writing,  which,  from  many  discrepancies, 
and  especially  from  lliose  noted  Sect.  II.  we  may  conclude, 
was  not  composed  by  any  one  who  had  consulted,  and  who 
pursued  the  liistory.  Some  o^servation  also  arises,  upon  the 
variation  of  the  name.  We  read  Silas  in  the  Acts,  Silvanus  in 
4he  epistle.  I'he  similitude  of  these  two  names,  if  they  were 
the  names  of  dilTerent  persons,  is  greater  than  could  easily 
have  proceeded  from  accident  j  I  mean  that  it  is  not  probable, 
that  two  per.sKus  placed  in  situations  so  mucli  alike,  should 
liear  names  so  nearly  resembling  each  other.  On  the  other 
hand,  tliodifl'orencc  of  the  name  in  the  two  pa.ssages  negatives 
the  supposition  of  either  the  passages,  or  the  account  con- 
tained Ml  them,  being  transcribed  from  the  other.  That  lliey 
were  the  same  person,  is  further  confirmed  by  1  Thcss.  chap. 
i.  1.  compared  with  Acts,  chap.  xvii.  10. 

Sectio.n  VIII.— Chap.  ii.  12,  13.  "  When  I  came  toTroas  to 
pieacli  Christ's  Gospel,  and  a  door  was  opened  unto  me  of 
the  I-ord,  1  had  no  rest  in  my  spirit,  because  I  found  not  Titus 
my  brother;  but  taking  my  leave  of  them,  I  went  from  thence 
into  iMacechmia." 

To  cstaldi.^h  a  confoiTnity  between  this  passage  and  tlie  his- 
tory, nothing  more  is  necessary  to  be  presumed,  than  that  St. 
Paul  proceeded  from  Ephesus  to  Macedonia,  upon  the  same 
-course  by  which  he  came  back  from  Macedonia  to  Ephesus,  or 
rather  to  Miletus,  in  the  neighbourhood  of  Ephesus;  in  other 
words,  that,  in  his  journey  to  the  peninsula  of  Greece,  he 
went  and  i-etumed  the  same  way.  St.  Paul  is  now  in  Mace- 
donia, where  lie  had  lately  arrived  from  Ephcsns.  Our  qtio- 
talion  imports  that  in  his  journey  lie  had  stopt  at  Troas.  Of 
this,  the  history  savs  notiiing,  leaving  us  only  the  short  ac- 
count, that  "Paul  (leparte<l  from  Ephesus,  for  to  go  in  Mace- 
donia." But  the  history  says,  that  in  his  reJiirn  from  Mace- 
donia to  Ephesus,  "Paul  sailed  from  Philippi  to  Troas!  and 
that,  when  the  disciples  came  together  on  the  first  day  of  the 
week  to  break  bread,  Paiil  preached  unto  them  all  niglit ;  that 
from  Troas  he  went  by  land  to  Assos,  from  Assos,  taking  sliip, 
and  coastingalongthe  frontof  AsiaMinor, hecameby  Mitylcne 
toMilctus."  Whicli  account  prove.=,  first,  thatTroa.s  lay  in  the 
way  by  which  St.  Paul  passed  between  Ephesus  and  Macedo- 
nia'; secondly,  that  he  had  disciples  there.  In  one  journey 
between  these  two  places,  the  epistle,  and  in  another  jouniey 
■between  the  same  places,  the  history  makes  him  stop  at  this 
city.  Of  the  first  journey  he  is  made  to  say,  "  that  a  door  was 
in  that  city  opened  unto  me  of  the  Lord;"  in  the  second,  we 
find  disciplesthere  collected  around  him,  and  the  apostle  exer- 
cising his  ministry,  with,  what  was  even  in  him,  more  than 
ordinary  zeal  and  labour.  The  epistle,  therefore,  is  in  this 
instance  confirmed,  if  not  by  the  t«rms,  at  least  by  the  proba- 
bility of  the  history;  a  species  of  confirmation  by  no  means 
.to  be  despised,  because,  as  far  as  it  reaches,  it  is  evidently 
aincontrivcd. 

Section  IX. — Chap.  xi.  24,  25.  "  Of  the  Jews  five  times 
Jcceived  1  forty  stripes  save  one ;  thrice  was  I  beaten  with 
rods ;  once  was  I  stoned ;  thrice  I  suffered  shipwreck ;  a 
night  and  a  day  I  have  been  in  the  deep." 

These  particulars  cannot  be  extracted  out  of  the  Acts  of  the 
Apostles  ;  which  proves,  as  hath  been  already  observed,  that 
the  episi/c  was  not  framed  from  tlic  history;  yet  they  are 
consistent  with  it,  which,  considering  how  numerically  cir- 
cumstantial the  account  is,  is  more  than  could  happen  to  arbi- 
trary and  independent  fictions.  When  1  say  that  these  par- 
•  ticulars  are  consistent  with  the  history;  I 'mean,  first,  that 
there  is  no  article  in  the  enumeration  which  is  contradicted 
t)y  the  history  ;  secondly,  that  the  history,  though  silent  with 
respect  to  many  of  the  facts  here  enumerated,  has  left  space 
for  the  existence  of  these  facts,  consistent  with  the  fidelity  of 
■its  own  narration. 

First,  no  contradiction  is  discoverable  between  the  epistle 
-and  the  history.     When  St.  Paul  sa.ys,  ihrice  was  I  beaten 
Vol,  VI.  X 


with  rods,  although  the  history  record  only  07ie  beating  with 
rods,  vie>  at  Philippi,  Acts  xvi.  22.  yet  is  there  no  contradic- 
tion.   It  is  only  the  omission  in  one  book  of  what  is  related  ia 
another.    But  had  tlie  history  contained  accounts  of  /out 
beatings  with  rods  at  the  time  of  writing  this  epistle,  in  which 
St.  Paul  say.-!,  that  he  had  only  suffered  three,  there  would 
have  been  a  contradiction,  properly  so  called.     The  same  ob- 
servation applies  generally  to  the  other  parts  of  the  enumera- 
tion, concerning  whicli  the  history  is  silent ;  but  there  is  one 
clause  in  the  quotation  particularly  deserving  of  remark;  be- 
cause, when  confronted  with  the  liistory,  it  furnishes  the 
nearest  approach  to  a  contradiction,  without  a  contradiction 
being  actually  incurred,  of  any  I  remember  to  have  met  with. 
"Once,"  saith  St.  Paul,   "was  I  stoned."    Does  the  history 
relate  that  St.  Paul,  prior  to  the  writing  of  this  epistle,  had 
been  stoned  more  than  once  f  The  history  mentions  distinctly 
one  occasion  upon  which  St.  Paul  was  stoned,  viz.  at  Lystra 
in  Lycaonia.  '  "  Then  came  thither  certain  Jews  from  Antioch 
and  Iconium,  who  persuaded  the  people ;  and  having  stoned 
Paul,  drew  liim  out  of  the  city,  supposing  ho  liad  been  dead." 
(Chap.  xiv.  19.)     And  it  mentions  also  another  occasion,  in 
which  "  an  assault  was  made  both  of  the  Gentiles,  and  also  of 
the  Jews  AV'th  their  rulers,  to  use  them  despitefully,  and  to 
stone  them  ;  but  they  w'ere  aware  of  it,"  the  history  proceeds 
to  tell  us,  "and  fled  into  Lystra  andDerbe."    This  happened 
at  Iconium  prior  to  the  date  of  the  epistle.     Now  had  the  as- 
sault been  completed ;  had  the  history  related  that  a  stone 
was  thrown,  as  it  relates  that  preparations  were  made  bolU 
by  Jews  and  Gentiles  to  stone  Paul  and  his  companions  ;  or 
even  had  the  account  of  this  transaction  stopped,  without 
going  on  to  inform  us  that  Paul  and  his  companions  were 
"aware  of  their  danger  and  fled,"  a  contradiction  betweea 
the  history  and  the  epistle  would  have  ensued.    Truth  is  ne- 
cessarily consistent :  but  it  is  scarcely  possible  that  indepen- 
dent accounts,  not  having  truth  to  guide  them,  should  thus  ad- 
vance  to  Ihc  very  brink  ^  contradictionwiihonl  falling  into  it. 
Secondly,  I  say,  that  if  the  Acts  of  the  Apostles  be  silent 
concerning  many  of  the  instances  enumerated  in  the  epistle, 
this  silence  may  be  accounted  for,  from  the  plan  and  fabric  of 
the  history.    The  date  of  the  epistle  synchronises  with  tha 
beginning  of  the  twentieth  chapter  of  llic  Acts.    The  part, 
tlicrefore,  of  the  history  which  precedes  the  twentieth  chap- 
ter, is  the  only  part  in  which  can  be  found  any  notice  of  the 
persecutions  to  which  St.  Paul  refers.     Now  it  does  not  ap- 
pear that  the  author  of  the  history  was  with  St.  Paul  until  his 
departure  from  Troas,  on  his  way  to  Macedonia,  as  related 
chap.  xvi.  10.  or  ratlier  indeed  the  contrary  appears.    It  is  in 
this  point  of  the  history  that  the  language  changes.    In  these- 
vcntli  and  eighth  verses  of  this  chapter  the  third  person  ia 
used.     "After  they  were  come  to  .Mysia,  they  assay ea  to  go  in- 
to Bithynia,  but  the  Spirit  sufftired  them  not ;  and  they  pass- 
ing by  Mysia  came  to  Troas :"  and  the  third  person  is  in  like 
manner  constantly  used  throughout  the  foregoing  part  of  the 
history.     In  the  tenth  verse  of  this  chapter,  the  Jirst  person 
comes  in:  "  After  Paul  had  seen  the  vision,  immediately  u>e 
endeavoured  to  go  into  Macedonia  ;  assuredly  gathering  that 
the  Lord  had  called  us  to  preacli  tlie  Gospel  unto  them." 
Now,  from  this  time  to  the  \vrilingof  the  epistle,  the  history  oc- 
cupies four  chapters;  yet  it  is  in  these,  if  any,  that  a  regular  or 
continued  account  of  the  apostle's  life  is  to  be  expected  :  for 
how  succinctly  his  history  is  delivered  in  the  preceding  part 
of  IheMjook,  that  is  to  say,  from  the  time  of  his  conversion  to 
tlio  tiiiie  when  tlie  historian  joined  him  at  Troas,  except  tha 
parficnlars  of  his  conversion  itself,  which  are  related  ciicura- 
staiitially, maybe  understood  from  the  following  observations: 
Tlie  history  of  a  neriod  of  sixteen  yeare  is  comprised  in  less 
than  tliree  chapters ;  and  of  these,  a  material  part  is  taken  up 
with  discourses.    After  Jiis  conversion,  he  continued  in  the 
neighbourViood  of  Damascus,  according  to  the  history,  for  a 
certain  considerable,  though  indefinite  length  of  time,  accord- 
ing to  his  own  words  (Gal.  i.  IS.)  for  three  years;  of  which 
no  other  account  is  given  than  this  short  one,  that  "straight- 
way ho  preached  Christ  in  the  synagogues,  that  he  is  the  Son 
of  God  :  that  all  that  heard  him  were  amazed,  and  said.  Is  not 
this  he  that  destroyed  them  which  called  on  this  name  in  Je- 
rusalem 7  that  he  increased  the  more  in  strength,  and  con- 
founded the  Jews  which  dwelt  at  Damascus;  and  that,  after 
many  days  were  fulfilled,  the  Jews  took  counsel  to  kill  him." 
From  Damascus  he  fwoceeded  to  Jerusalem  :  and  of  his  resi- 
dence there  nothing  more  particular  is  recorded,  than  that 
"  he  was  with  the  apostles,  coming  in  nnd  going  out;  that  he 
spake  boldly  in   the  name  of  Die  lord  Jesus,  and  disputed 
against  the  Grecians,  who  went  nbout  to  kill  him."    From 
Jerusalem  the  history  sends  liira  to  his  native  city  of  Tar- 
sus.   (Acts,  chap.  ix.  HO.)    It  seems  probable,  from  the  or- 
der and  disposition  of  the   history,   that  St.  Paul's  stay  at 
Tarsus  was  of  some  continuance  ;  for  we  hear  nothing  of 
him,  until,  after  a  lone  apparent  interval,  and  much  inteija- 
cent  narrative,  Barnabas,  desirous  of  Paul's  assistance  upon 
the  gilargement  of  the  Christian  mission,  "went  to  Tarsus 
for  to  seek  him."    (Chap.  xi.  25.)    \Ve  cannot  doubt  tliat  the 
new  apostle  had  been  busied  in  his  ministry;  yet  of  what  he 
did,  or  what  he  suffered,  during  this  period,  which  may  in- 
clude three  or  four  years,  the  history  professes  not  to  deliver 
any  infomiation.     As  Tarsus  was  situated  upon  the  sea-coast, 
and  as,  though  Tarsus  was  his  home,  jRt  it  is  probable  he 
visited  from  tlience  many  other  places,  for  the  purpose  of 
161 


Introduction, 


II.  CORINTHIANS, 


Inlroductiotl. 


pi-eaching  tlie  Gospel,  it  is  not  unlikely  that  in  the  course  of 
three  or  four  years  he  might  undertake  many  short  voyages  to 
neighbouring  countries,  in  the  navigating  of  which  we  may 
be  allowed  to  suppose  that  some  of  those  disasters  and  ship- 
wrecks befell  him,  to  which  he  refers  in  the  quotation  before 
ns,  "  thrice  1  suffered  shipwreck,  a  night  and  a  day  I  have 
been  in  the  deep."  This  last  clause  I  am  inclined  to  interpret 
of  his  being  oliligod  to  take  to  an  open  boat,  upon  the  loss  of 
the  ship,  and  his  continuing  out  at  sea  in  that  dangerous  situa- 
tion a  night  and  a  day.  St.  Paul  is  here  recounting  his  sufTer- 
ings,  not  relating  miracles.  From  Tarsus,  Barnabas  brought 
Pa°ul  to  Antioch,  and  there  he  remained  a  year:  but  of  the 
transactions  of  that  year  no  other  description  is  given  than 
what  is  contained  in  the  las!  four  verses  of  the  eleventh  chap- 
ter. After  a  more  solemn  dedication  to  the  ministry,  Barna- 
bas and  Paul  proceeded  from  Antioch  to  Cilicia,  and  from 
thence  they  sailed  to  Cyprus,  of  which  voyage  no  particulars 
are  mentioned.  Upon  their  return  from  Cyprus,  they  made  a 
progress  together  tlu'ough  the  Lesser  Asia  ;  and  though  two 
remarkable  speech^  be  preserved,  and  a  few  incidents  in  the 
course  of  their  travels  circumstantially  related,  yei  is  the  ac- 
count of  this  progress,  upon  the  whole,  given  professedly  with 
conciseness :  for  instance,  at  Iconium  it  is  said,  that  they  abode 
a  long  time,  (Chap.  xiv.  3.)  yet  of  this  long  abode,  except  con- 
cerning the  manner  in  which  they  were  driven  away,  no  me- 
moir is  inserted  in  the  history.  The  whole  is  wrapped  up  in 
one  short  summary,  "They  spake  boldly  in  the  Lord,  which 
gave  testimony  unto  the  word  of  his  grace,  and  granted  signs 
and  wonders  to  be  done  by  their  hands."  Having  completed 
their  progress,  the  two  apostles  returned  to  Antioch,  "and 
there  they  abode  long  time  with  the  disciples."  Here  we  have 
another  large  portion  of  time  passed  over  in  silence.  To  this 
succeeded  a  journey  to  Jerusalem,  upon  a  dispute  which  then 
much  agitated  the  Christian  church,  concerning  the  obligation 
ofthe  law  of  Moses.  •  When  the  objectof  that  journey  was  com- 
pleted, Paul  proposed  to  Barnabas  to  go  again  and  visit  their 
brethren  in  every  city  where  they  had  preached  the  word  of 
the  Lord.  The  execution  of  this  plan  carried  our  apostle 
through  Syria,  Cilicia,  and  many  provinces  of  the  Lesser  Asia; 
yet  is  the  account  of  the  whole  journey  despatched,  in  four 
Terses  ofthe  sirteenth  chapler. 

Section  X. — Chap.  iii.  1.  "Do  we  begin  again  to  commend 
ourselves  1  or  need  we,  as  some  others,  epistles  of  commen- 
dations to  you  1" 

"  As  some  others."  Turn  to  Acts  xviii.  27.  and  you  will  find 
that,  a  short  time  before  the  writing  of  this  epistle,  ApoUos 
had  gone  to  Corinth  with  letters  of  commendation  from  the 
Ephcsian  Christians;  "and  when  Apollos  was  disposed  to 
pass  into  Achaia,  the  brethren  wrote,  exhorting  the  disciples 
to  receive  him."  Here  the  words  of  the  epistle  bear  the  ap- 
pearance of  alluding  to  some  specific  instance,  and  the  history 
supplies  that  instance  ;  it  supplies  at  least  an  instance  as  ap- 
posite as  possible  to  the  terms  which  the  apostle  uses,  and  to 
the  date  and  direction  of  the  epistle,  in  which  they  are  found. 
The  letter  which  Apollos  carried  from  Ephesus,  was  precise- 
ly the  letter  of  commendation  which  St.  Paul  meant;  and  it 
waste  Achaia,  of  which  Corinth  was  the  capital,  and  indeed 
to  Corinth  itself,  (Acts,  chap.  xix.  1.)  that  Apollos  carried  it; 
and  it  was  about  two  years  before  the  writing  of  this  epistle. 
If  St.  Paul's  words  be  rather  thought  to  refer  to  some  general 
usage  which  then  obtained  among  Christian  churches,  the 
case  of  Apollos  exemplifies  that  usage;  and  affords  that  spe- 
cies of  confirmation  to  the  epistle,  which  arises  from  seeing 
the  manners  of  the  age,  in  which  it  purports  to  be  written, 
faithfully  preserved. 

Section  XI.— Chap.  xiii.  1.  "This  is  the  third  time  I  am 
coming  to  you:"  rpiTov  tuto  tpxo\iai. 

Do  not  these  words  import  that  the. writer  had  been  at  Co- 
rinth twice  before"?  Yet,  if  they  import  this,  they  overset 
every  congruity  we  have  been  endeavouring  to  establish.  The 
Acts  of  the  Apostles  record  only  troo  journeys  of  St.  Paul  to 
Corinth.  We  have  all  along  supposed,  what  every  mark  of 
time  except  this  expression  indicates,  that  the  epistle  was  writ- 
ten between  the  iirst  and  second  of  these  journeys.  If  St. 
Paul  had  been  already  twice  at  Corinth,  this  supposition  must 
be  given  up ;  and  every  argument  or  observation  which  de- 
pends upon  it,  falls  to  the  ground.  Again,  the  Acts  of  the 
Apostles  not  only  record  no  more  than  two  journeys  of  St. 
Paul  to  Corinth,  but  do  not  allow  us  to  suppose  that  more  than 
*Joo  such  journeys  could  be  made  or  intended  by  him  within 
the  period  which  the  history  comprises ;  i'or,  from  his  first 
journey  into  Greece  to  his  first  imprisonment  at  Rome,  with 
which  the  history  concludes,  the  apostle's  time  is  accounted 
for.  If,  therefore,  the  epistle  were  written  after  the  second 
journey  to  Corinth,  and  upon  the  view  and  expectation  of  a 
third,  it  must  have  been  written  after  his  first  imprisonment 
at  Rome,  i.  e.  after  the  time  to  which  the  history  extends. 
When  I  first  read  over  this  epistle,  with  the  particular  view  of 
comparing  it  with  the  history,  which  I  choose  to  do  without 
consulting  any  commentary  whatever,  1  own  that  I  felt  myself 
confounded  by  the  text.  It  appealed  to  contradict  tlie  opinion 
which  Ihad  been  led,  by  a  great  variety  of  circumstances,  to 
form,  concerning  the  date  and  occasion  of  the  epistle.  At 
length,  however,  it  occurred  to  my  thoughts  to  inquire,  whe- 
ther the  passage  did  necessarily  imply  that  St.  Paul  had  licen  at 
«  ormth  twice;  or,  whether,  when  he  says,  "This  is  the  thud 
tune  I  am  coming  to  yon,"  he  might  mean  only  that  this 
162 


was  the  third  time  that  he  was  ready,  that  he  was  prepared, 
that  he  intended  to  set  out  upon  his  journey  to  Corinth.  I 
recollected  that  he  had  once  before  this  purposed  to  visit  Co- 
rinth, and  had  been  disappointed  in  this  purpose;  which  dis- 
appointment forms  the  subject  of  much  apology  and  protesta- 
tion, in  the  first  and  second  chapters  of  the  epistle.  Now,  if 
the  journey  in  which  he  had  been  disappointed  was  reckoned 
by  him  one  of  the  times  in  which  "  he  was  coming  to  them," 
then  the  present  would  be  the  third  time,  i.  e.  of  his  being 
ready  and  prepared  to  come  ;  although  he  had  been  actually 
at  Corinth  only  once  before.  This  conjecture  being  taken  up, 
a  farther  examination  of  the  passage  and  the  epistle,  pro- 
duced proofs  which  placed  it  beyond  doubt.  "This  is  the  third 
time  I  am  coming  to  you :"  in  the  verse  following  these  words, 
he  adds,  "  I  told  you  before,  and  foretell  you,  as  if  I  were  pre- 
sent the  second  time  ;  and  being  absent,  now  I  write  to  them 
which  heretofore  have  sinned,  and  to  all  other,  that  if  I  come 
again,  I  will  not  spare."  In  this  verse,  the  apostle  is  declaring 
beforehand  what  he  would  do  in  his  intended  visit :  his  ex- 
pression therefore,  "as  if  1  were  present  the  second  time," 
relates  to  that  visit.  But,  if  his  future  visit  would  only  make 
him  present  among  them  a  second  time,  it  follows  that  he  had 
been  already  there  but  once. — Again,  in  Ihe  fifteenth  verse  of 
the  first  chapter,  he  tells  them,  "In  this  confidence  I  was  minded 
to  come  unto  you  before,  that  ye  might  have  a  sccowd  benefit." 
Why  a  second,  and  not  a  third  benefif?  why  6cvTepav,a.ndi  not  rpi- 
rr)v  xapii/,  if  the  rpirov  epx"!""-  '"  '^e  thirteenth  chapter,meant 
a  third  vifi'd'!  for,  though  the  visit  in  the  first  chapter  be  that 
visit  in  which  he  was  disappointed,  yet,  as  it  is  evident  from 
the  epistle,  that  he  had  never  been  at  Corinth  from  the  time 
of  the  disappointment  to  the  time  of  writing  the  epistle,  it 
follows,  that  if  it  were  only  a  second  visit  in  which  he  was 
disappointed  then,  it  could  only  be  a  second  visitv.iiich  he  pro- 
posed now.  But  the  text  which  I  think  is  decisiveof  any  qriestion, 
ifany  question  remain  upon  thesubject,  is  the  fourteenth  verse 
of  the  twelfth  chapter  :  "Beliold  the  third  time  I  am  ready  to 
come  toyou:"I(5«  rpirov  tToiuoii  exu  tWciv.  Itis  very  clear  that 
the  TpiTov  £TO(/«jf  ex(oe\Oetv  of  the  twelfth  chapter,  and  the 
rpiTov  THTO  tpxoiiai  of  the  thirteenth  chapter,  are  equivalent  ex- 
pressions, were  intended  to  convey  the  same  meaning,  and  to 
relate  to  the  samejourney.  The  comparison  of  these  phrases 
gives  us  St.  Paul's  own  explanation  of  his  own  words  ;  and  it 
is  that  very  explanation  which  we  are  contending  for,  viz.  that 
rpirov  TUTO  cpxapai  does  not  mean  that  he  was  coining  a 
third  time,  but  that  this  was  the  third  time  he  was  in  readi- 
ness to  come,  TDiTov  croinmg  cx'j-  Upon  the  whole,  the  mat- 
ter is  sufficiently  certain :  nor  do  I  propose  it  as  a  new  inter- 
pretation of  the  text  which  contains  the  diflicnity,  for  the 
same  was  given  by  Grotius  long  ago ;  but  I  thought  ii  the  clear- 
est way  of  explaining  the  subject,  to  describe  the  manner  in 
which  the  difficulty,  the  solution,  and  the  proofs  of  that  solu- 
tion, successively  presented  themselves  to  my  inqnirtes.  Now, 
in  historical  researches,  a  reconciled  inconsistency  becomes  a 
positive  argument.  First,  because  an  impostor  generally 
guards  against  the  appearance  of  inconsistency  ;  and,  second- 
ly, because,  when  apparent  inconsistencies  arc  found,  it  is 
seldom  that  any  thing  but  truth  renders  them  capable  of  re- 
conciliation. The  existence  of  the  difficulty  proves  the  want 
or  absence  of  that  caution,  which  usually  accompanies  the 
consciousness  of  fraud  ;  and  the  solution  proves,  that  it  is  not 
the  collusion  of  fortuitous  propositions  which  we  have  to  deal 
with,  but  that  a  thread  of  truth  winds  through  the  whole, which 
preserves  every  circumstance  in  its  place. 

Section  XII.— Chap.  x.  14—16.  "We  are  come  as  far  as  to  you 
also,  in  preaching  the  Gospelof  Christ;  not  boasting  of  things 
without  our  measure,  that  is,  of  other  men's  labours;  but 
having  hope,  when  your  faith  is  increased,  that  we  shall  be 
enlarged  by  you,  according  to  our  rule,  abundantly  to  preach 
the  Gospel  in  the  regions  beyond  you." 

This  quotation  aflTords  an  indirect,  and  therefore  unsuspi- 
cious, but  at  the  same  time  a  distinct  and  indubitable  recogni- 
tion of  the  truth  and  exactness  of  tlio  history.  I  consider  it 
to  be  implied  by  the  words  of  the  quotation,  that  Corinth  was 
the  extremity  of  St.  Paul's  travels  hitherto.  He  expresses  to 
the  Corinthians  his  hope,  that  in  some  future  visit,  he  might 
"preach  the  Gospel  to  the  regions  beyond  them;"  which  im- 
ports that  he  had  not  hitherto  proceeded  "  beyond  them,"  but 
that  Corinth  was  as  yet  the  farthest  point  or  boundary  of  his 
travels.  Now,  how  is  St.  Paul's  first  journey  into  Europe, 
which  was  the  only  one  he  had  taken  before  the  writing  of  the 
epistle,  traced  out  in  the  history  1  Sailing  from  Asia,  he  landed 
at  Philippi ;  from  Philippi,  traversing  the  eastern  coast  of 
the  peninsula,  he  passed  through  Amphipolis  and  ApoUonia  to 
Thessalonica  :  from  thence  through  Berea  to  Athens,  and  from 
Athens  to  Corinth,  where  he  stopped;  and  from  whence,  after 
a  residence  of  a  year  and  a  half,  he  sailed  hack  into  Syria.  So 
that  Corinth  was  the  last  place  which  he  visited  in  the  penin- 
sula ;  was  the  place  from  which  he  returned  into  Asia ;  anil 
was,  as  such,  the  boundary  and  limit  of  his  progress.  He 
could  not  have  said  the  same  thing,  viz.  "I  liope  hereafter  to 
visit  the  regions  beyond  you,"  in  an  epistle  to  the  Philippians, 
or  in  an  epistle  to  the  Thcssalonians,  inasmuch  as  he  must  be 
decmcdtohavealready  visited  the  rcgionsbeyond/Ae/?;,  having 
proceeded  from  those  cities  to  other  jiarts  of  Greece.  But  from 
Corinth  ho  returned  home  ;  every  part  therefore  beyond  tha! 
city,  might  properly  be  said,  as  it  is  said  in  the  passage  be- 
fore us,   to  be  univisitcd.     Yet   is  this  propriety  the  ppoo- 


Preface 


II.  CORINTHIANS. 


— Prefaci 

^^neous  effect  of  truth,  and  produced  without  meditation  or  I  lev  James,  and  John,  that  he  would  be  cnreful^^^TTTV 

For  St.Paul'a  Journeys,  the  reader  is  referred  to  the  J»/a»  LsWeV  fl//?/r^«'*-'  n?^  there  accompanied  him  into  Asia, 
Which  accompanies  the  Acts  of  the  Apostles.  ^    arTsecundJ.     nrnn     "-^  "'/ ^hns.aloniuns.  Arista:  chui 

nr.  Lightfoot,  in  his  Ckronolosy  of  the  New  Testament  \Vr  Af^n  Xuri- '  '^'"'^  (^%^«  of  Derbe,  and  Timothexis  :  and 
has  madi  s;(me  good  observation!  ^n  /he  ^af of  th"ep      ^'l  Itftarr^'^tru^^Z^^^^^^^^^  /T  ',   ^'"^'^-frff  *«■ 

But  wlien  Paul,  and  this  his  company,  are  all  goin 


cnllatmg,  as  Dr.  Patey  has  done,  the  epistle  with  those  parts 
of  the  history  in  the  Acts,  which  refer  to  it. 

The  following  is  the  substance  of  what  he  saya  on  the  sub 
ject : — 

A  new  year  being  now  entered,  and  Pan]  intending  for  Sy 
ria,  as  soon  as  tlic  spring  was  a  little  up,  he  sends  Titus  be- 
fore hand  to  Connth,  to  hasten  their  collections  lor  the  saints 

in  .fttnfin     tVin*   *ln^»r  r^l.rKi-  K« 1 .. : t,   i> i     _  i  >  * 


before,  and  tarry  at  Troas,  and  Paul  and  some  other  of  hia 
company  come  after  7  Nav,  they  were  all  to  meet  at  Troas, 
an  IW^^^,^^    ^^^^  -•«'"  "-^  -^  '"-  h-  gone 


In  >«rf;a,  That  t  e7m  gh  be  ;k;  y  agarsrPauI  should  come  Corint'h'^?'' l'^  V"'  -^^f '  ^"'^'''^  ^'»«'  liimself  was  to  goby 
■thither.  'And  with  Titus  he  sen%  twi  o  1  ^  brXen  -21  c^use  fe  has"  ened  to'r"er,?.^./°  "1"^  '''^"i  "^'^  ^''^'-y  '""«  ''^ 
^y  them  all  he  sends  the  second  epistle  to  the  ConnM  a,"^  trS  it  he  rl^^^^^^^^  his  whole 

The  proof  that  it  was  written  and  sent  at  this  time,  and  in  tliis  to  Troas  himsplf  nromi.  n^^nrt  Ji  ,  "^*'/^?y  '"^y  ,co»l<l  g» 
manner,  is  plain,  by  these  places  and  passages  in  it :  Chan,  ix  hem  ther"  He  inHTrnmfJ?  "^f^olvrng  to  be  speedily  with 
2,  ;?,  4.  I  know  the  forwardness  of  your  mind,  for  which  l\  r«Wn/A  fo  rnmn  nn^n'r^IT  ^"^  f  ,^""5  V'"''  '"  "'«  church  of 
boast  of  you  to  them  of  Macedonia :  yet  have  isenttebre.  t]Z^nXT,?ynTJT,'  ""'^  }"',  ^'"^  "''^^'^  ^''"^  word  iu 
tlren  test  our  l.oasti^  of  you  should  be  in  vafnTlestLply     be  'pccdv  2  Cor  xi^l4      ilfn^^/;''"^  ''■''  *=""""«  ^°""' 

tMy  of  Macedonia  come  with  me,  &c.     Chan   xii    14    VS/    /«V«»?^  m',,1;         i  I^ehold  the  th,rd  tune  I  am  ready 

the  third  lime  lam  coming  to  you.  Chap  x  ii  T  Thi"isthe  '  amcomhS  nL^  kT^'  T' }'  K.''''  '*  "'«  ""^'^  "'««  thatl 
third  time  lam  coming  to  you.    And,  Cha     v  ii   iT     R,  ^  sinr/w^^^^^^  Not  that  he  had  been  there  ««,,«  before,  for 

thanks  l,e  unto  God,  who  put  the  same  eanist^arc  into  Ihi  I  time  tn"p.W  ^'^I?'''"'"g  "';'"ce,  (when  he  had  stayed  a  long 
heart  of  Titus  for  yon.  Vcr.  17.  Being  more  forward  of  hii  l\^rj£jlZ' ""  ''*^  1'^'  Plantmg  of  the  Gospel  in  that  place,) 
own  accord,  he  went  unto  you.  Vcr.  iZidw7th  him  ve  S  Un,,u-"  "^•'"''°" ."?'-.  Probability  of  his  being*^there 
tare  sent  the  brother  whose  praise  is  in  theGospe  Vcr  ^  n?o  ni'cpH  I  T'"^  ^^'f  "■""'^  ^""°  f'"/  '^  '"»*  coming,  having 
And  we  have  sent  triJ.h  them  our  brother,  whom  we  have  oftf{.  nrrentl^d  2  ror  T  K  iV^t"/"'!^  tlnthcr  once  beforef  but  wal 
Umes  prorrd  diligent  in  many  things,  fee  "'""^^«  "-/'«"      P^rh?  !„'■  ,P,\-  \  !^'  %y-    '^"'  ""^  ^"^  "«'  "n'X  promises 

The  apostle  in  thi.^^socond  epistle  to  Ciri«/A  fint  excuses  bi  J  .iLnn^'f"''/''i''  ''«  ^i  1  come,  but  staketh  the  tiiree  brc 
not  co,ning  to  them,  according  a.,  he  harprom"  cdtn  his  flri!  ?  nri'^''!?  o'^A'  «cnt  thither,  for  witnesses  and  sureties  of 
eristle,   1  Cor.  xvi.  f,.  clearing  himse  f  f"om  a^^  ilhfnp,,  in  '  ni^cP^^""^'  ^  ^"''-  "?",'•  \  "•  *''"^  '"  "i"  '""»th  of  "i-se  wit- 


anil  hxmg  ihe  pnncipal  rea.son  upon  themselves  and  tlieir 
Piesentconditjon:  because  he  had  not  yet  inlclli-'ence  when 
he  went  first  into  Macedonia,  of  any  reformation  among  them 
of  th.«e  onormilies  tliat  he  had  reproved  in  his  first  epistle: 
!  ,i^h  ""■"  '*"  '''■'^  "?^^'",'!'S  !"  '•"mo  to  them  in  heaviness,  and 
with  a  scourge.  Ihi.s,  lus  failing  to  come,  according  lo  his 
pn.ini.se,  bud  opened  the  mouths  of  several  in  his  disgrace 
and  false  teachers  took  an  v  other  occasion  to  vilify  him,  which 
he  copiou.-^ly  satisfies,  .-md  vindicates  liimself  all  along  in  the 
epistle     IIls  excee^uu:  zmldus  plainne.ss  with  them,  and  deal 


Now  the  tnue  is  come  that  he  makes  good  his  promise  ;  and 
wliilst  the  rest  of  Ins  cr)mpany  go  directly  the  next  cut  to 
1  roas,  he  himself  and  I.uke,  and  whom  else  he  thought  good 
toretam  with  him,  go  about  by  Corinrt. 

And  now  to  look  a  littl.-  farther  into  the  reason  of  their  thug 
parting  cu.ii,,n,iy,  and  of  Paul's  short  stay  at  Cori7ith  when 
he  came  there,  we  may  take  into  our  thoughts,  beside^  Thow 
much  lie  hastened  to  Jerusalem)  the  jealousy  that  he  had  est 
he  suou  .1  not  find  all  things  at  Corinth  socomforta  fie  toil  m 
^l^^'I'^^^'^'J?  HV1"J'.'^_^i:°'-«  those  that  should'coma 


.^id,  was  one  advantage  llfat^his  cneZosVu'kto^^^^^^  nilue  tK^w^^^^^^^  1ms  many  passages  in  the  second 

mouths  against  him,  and  to  withdraw  the  hearts  o{  the  Corin     ^ffi.tJ  T  ."^ '"  "'""''  i'^'""  5'^"'^°  that  way :  for  though, 

tliian.s  from  him  ;  and  cldcflyheca.Lslhe  was  "o  urge     a-ain^i    nnon   hn'rn'.l™''  "l"'  T%  "'''f'^rmation  wrought  among  them 
J  he  works  of  UK-  law  as  to  justification,  Td  those  H  es  fv'  "1    !  vTrTexcelle.U  tZ^Jfo^Th^^S'?'^^^^  thereupon  he  speaks 

<he  Jews,  even  the  most  of  those  that  were  converted  to  the    tboLM''hic„'i'!  ^l\"]f°f,  ^ll™.    ^^^  yj^F^  '"«'■«  ""t  a  few  that 


„.     .„.,  ..a  >v^  j,,.,i,,,i„,i,uu,  anu  loose  rues  wiucll 

the  Jews,  even  the  most  of  those  tliat  were  converted  to  the 
Oospel,  loo  much  doated  on. 
iiT*'^f  ■"■'.-'^  '''""^  *''"'  "w-'^y  this  epistle  by  Titits,  Era.'itus,  and 
Mark  ,{  our  conjecture  fail  not,  and  had  given  notice  to  the 
Corinthians  of  his  speedy  comingto  them,  and  warning  them 
tnget  their  collections  ready  against  he  came,  he  provided  for 
fns  journey  into  Syria,  which  he  had  intended  so  lou"-  paitlv 


fhr„,™hri,,rV  "V-f;'  "'  ^'"""  .  .jct  wuie  lucre  not  a  lew  that 
dor  w  P  rv  ^  of  him,  2  Cor.  x.  12.  and  traduced  him  and  his 
.?.,  K  ■>  ^"f^-  ^'r'","'  '"'■  •''"''  save  him  cause  to  suspect 
that  hi.s  boasting  of  that  church  to  llie  churches  of  Macpdo- 
ma  might  come  oir  but  indifl-erently,  if  tlie  Macedo,tians 
should  come  with  him  to  see  how  all  things  were  there  2 
yor.  IX.  4.  And  therefore  it  was  but  the  good  policy  of  iust 
fear,  grief,  and  prudence,  to  send  them  by  another  way  InA 
he  bad  verv  met  ><uiio^  tn  oi..„  i,.,.  ~  i:..i.  ._■  ••        ,         v"/>  °"" 


to  Visit  the  churches  in  these  prrU^Trmd  partly  to  brin^  ,  n  thJ^  h?^',^'"' .'  ■''"''  P""''^"':^.  to  send  them  by  another  way,  ind 
collections  he  had  got  for  the'  pcK,r  of  £rf"a  of  vf.ic  c  here  "^^  ^•""'  "''"''' '°  "'"^  ''"'  ^  ''"'"=  ^^'""=  ^^h^"  he  came 
».ad^.ised  to  the  three  ministei.  of  the  circumcision.  Pe'.  i  ''^"^-  r,ightfoors  Works,  Vol.  I.  pag.  310,  ..c. 

PREFACE  TO  SECOND~EP^LE  TO  THE  CORINTHIANS 


It  is  a  general  opinion  among  learned  men,  lliat  tliis  epistle 
was  written  about  a  year  after  the  former :  and  this  sccnis  to 
l»e  supported  by  the  words,  chap.  ix.  2.    Achaia  was  readi/  a 
y^enrngo;  for  the  apostle  having  given  instructions  for  (hat 
collection    to  which  he  refers  iu  these  words  at  the  close  of 
the  preceding  tpistle,  they  would  not  have  had  the /brtrard- 
»/«.?  there  mentioned,  till  a  year  had  elapsed.    As  the  apostle 
had  purposed  to  slay  at  Ephesus  till  Pentecost,  1  Cor  xvi  a 
.-UK    lie  staid  some  time  m  Asia  after  his  purpose  to  leave 
I'.phpsus,  and  go  to  Macedonia,  Acts  ix.  21,  22.  and  yet  makin" 
here  his  apology  for  n.it  wintering  in  Corinth,  as  he  Ihougirt 
to  do,  1  Cor.  XVI.  6.  this  epistle  must  have  been  written  after 
the  winter ;  and  consecpicntly  when  a  new  year  was  be^iin 
It  therefore,  .says  I)r.  Whill>y,  seems  to  hove  been  wrfllen 
after  his  second  coming  to  Macrdonia,  mentioned  Acts  xx  3 
For,  (1.)  it  was  written  after  liP  had  been  at  rroas,  and  had 
left  thatj^Jace  to  return  to  Macedonia  :  now  that  wa.s  at  his 
second  g'.mg  thither  ;  see  chap.  ii.   12.    (2.)  It  was  written 
when  Timothy  was  ?ri//i  him  :  now,  when  he  left  Ephesus  to 
JO  into  A/occrfoHia,  Timothy  went  not  irith  him,  but  was  sent 
fcjore  Uim,  Acts  xix.  22.  but  at  his  sccowrf  going  through  Ma- 
f^aonia  Timothy  was  with  him.  Acts  xx.  4.    (.3.)  He  speaks  of 
some  Macedonians,  who  were  likely  to  accompany  him,  cliap 
IX.  4.     Now,  at  hia  second  going  from  Macedonia,  there  ac- 
companied him  AriHarchus,  Secundus,  and  Gains  of  7V.es- 
sa;oHic/j  the  metropolis  of  Macp<ionia,  Acts  xx.  4.    (i.)  The 
£,°hl^.o''ll     T^'"'  '.'T,'  u'*'^  «^P'stIe  was  written  from  Philippi, 
?y|^J.  J^"'  ""^^  ""  ^^  ^^'y^  °f  unleavened  bread.  Acts  xx  c! 
'A^u.  ^"a  "^"""^  I?  '''*'"'  ^'""'  sent  from  thence  to  them  by 
i],J  .  '  ?l     ^"""^  other  person,  not  long  before  St.  Paul's  com- 
i^."Hh.,V:I!K''i ";''"'-''  ^"'  ^P'""''^  °f  «3  instant,  chap.  xiii.  1. 
end  that  which  he  was  noic  ready  to  do,  chap  xii.  14.     And 


tn  7Vn  ""  ^"J""-  ^l^'^ifoot,  in  his  journey  from   Philippi 

to  J  roas  ;  he  sailing  adout  from  Philippi  to  Corinth,  to  make 
good  his  promise;  whilst  the  rest  that  were  with  h  m  Acis 
?crr^ir"Ll"T[^/?  "'^^■'^"'  '«^--'  -^  "--  watt^e'l 
ilJr'',l,-,l'ri."'''"'P*-''"!-,''''"'  produced  powerful  efTects  among 
fs     T        iTi  "  7!'^'^"''  ^'Hr  "'^'  ""^  ^P"^"«  mentions  in 
rpf  ;.-,v,T  ■      •'=»'' ""-t 'V'"  ',"  Macedonia,  and  (old  him  of  the 
refo.mation  produce,!  by  tliis  epistle ;  seechap.  vii.  5.  that  the 
I  enilnn  l^.^    excommunicated  the  incestuous  man  ;   that  the 
epistle  had  ovciwhclmcd  them  witli  great  distress  ;  had  led 
t     '^,'"  t'lacosee.xamination  of  their  conduct  and  state;  and 
had  filled  them  with  respect  nnd  aflection  for  their  apostle. 
«ic     Hearing  this,  »t.  Paul  wrote  this  second  epistle,  to  com- 
ort,  to  commend  them,  and  to  complete  the  work  which  he 
had  begun  ;  by  causing  them  to  finish  the  contribution  for  the 
poor  saints  at  Jerusalem  :  and  also  to  vindicate  his  own  apos- 
ohc  chai-acter  ;  and  to  unmask  the  pretended  apostle,  who 
had  led  them  so  long  astray.    See  the  preceding  Introduction. 
Its  principal  divisions  arc — 
I.— The  Preface,  chap.  i.  ver.  1—7. 
,,  '}  r^''*'  Narhation,  comprehending  an  account  of  what 
had  happened  to  himself ;  his  answer  to  their  questions  con- 
cerning tlie  incestuous  person,  with  diflerent  other  matters; 
among  which  the  following  are  the  chief  :     (1)  The  perstcu. 
tion  which  he  had  sum^rcd  in  Asia,  and  from  which  he  had 
been  miraculously  rescued,  chap.  i.  8—14.    (2.)   His  ptirposa 
to  pay  thein  a  visit,  chap.  i.  15-24.    (3.)  Concerning  the  «or- 
row  which  they  had  sulTered,  on  account  of  the  excommuni-. 
catwn  of  the  incestuous  person,  chaps,  ii.  and  vii.     (4  )  Hia 
own  vindication  against  the  false  apostle  ;  in  which  he  gives 
an  .account  of  his  doctrine,  chap,  iii,  C-18.    His  anducfl 
163 


The  apostle  encourages  the 

chap.  iv.  1—6.    Ilis  bodily  infirmities,  cliap.  iv.  7.  and  cliap. 
V.    (5.)  Strongly  exhorts  them  to  a  holi/  life,  cliap.  vi.  and  vu. 

III.— Of  the  Alms  that  had  been  collected,  and  were  yet  to  be 
collected,  chaps,  viii.  and  ix.  ,  ,  .       , 

■  IV.— His  Defence  against  the  false  apostle  and  his  calum- 
niators in  general,  chaps,  x— xii. 

v.— Miscellaneous  matters,  chap.  xni. 

It  may  be  remarked,  once  for  all,  that  none  of  these,  or 
«uch  artificial  divisionn,  are  made  by  the  apostle  himself ;  no 
more  than  the  divisions  into  chapters  and  verses.    All  these 


11.  CORINTHIANS. 


Corinthians  to  trust  in  God. 


are  the  work  of  man  :  and  certainly  contribute  nothing  to  a 
proper  understanding  of  the  epistle  itself.  The  apostle  ap- 
pears to  have  sat  down,  and,  under  the  influence  of  the  Di- 
vine Spirit,  he  wrote  on  the  different  subjects  treated  of  in  the 
epistle,  just  in  the  order  that  these  things  occurred  to  hia 
mind  ;  without  intending  particular  heads,  divisions,  or  sub- 
divisio7is.  And  as  he  probably  wrote  the  whole  with  very 
little  intermission  of  time ;  his  sense  will  be  best  appre- 
hended by  those  who  carefully  read  over  the  whole  at  one 
sitting. 


THE  SECOND  EPISTLE  OF 
PAUL  THE  APOSTLE  TO  THE  CORINTHIANS. 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 


Mean  time  of  the  Paschal  Full  Moon,  at  Corinth,  (its  longitude  being  twenty-three  degrees  to  the  east  of  London,)  according 
to  Fei-guson's  Tables,  which  are  sufficiently  exact  for  tliis  purpose,  April  7,  or  the  Vllth  of  the  Ides  of  April,  at  forty-eight 
minutes  and  thirty-eight  seconds  past  eight  in  the  evening.  True  time  of  the  Paschal  Full  Moon  at  Corinth,  according  to 
Ferguson's  Tables,  April  8,  or  the  Vlth  of  the  Ides  of  April,  at  thirty-seven  minutes  and  one  second  past  five  in  the  morn- 
ing ;  the  true  time  of  the  Paschal  Full  Moon  being  eight  hours,  forty-eight  minutes,  and  twenty-three  seconds  after  the  mean. 

[N.  B.  The  reader  will  observe  in  the  table  of  remarkable  eras,  at  the  end  of  the  Acts,  that  the  date  of  this  epistle  agrees  with 
the  804th  year  of  the  Nabonassarean  era,  whereas,  in  tlie  London  copy,  it  is  placed  in  the  805th  year  of  that  era.  This  dis- 
crepancy arises  from  tlie  Nabonassarean  era  containing  only  36.')  days  ;  by  which  means  the  804th  year  corresponded  with 
A.  D.  57,  until  the  9tli  of  August,  which  -was  the  commencement  of  the  SO.'ith  year :  and  this  epistle  being  written,  as  sup- 
posed, in  October,  consequently  the  date  corresponds  both  with  804  and  805.] 

EMINENT  MEN  CONTEMPORARIES  WITH  ST.  PAUL. 

L.  AnncEus  Seneca,\he  stoic  philosopher  and  poet,  son  of  M.  Annreus  Seneca,  the  rhetorician ;  born  about  the  commencement 
of  the  Christian  era,  and  put  to  deatli  about  A.  D.  65.  Anncaus  Cornutus,  the  stoic  philosopher,  and  preceptor  to  Persius 
the  satirist ;  flourished  under  Nero.  Lucan,  nephew  to  Seneca  the  philosopher  ;  born  about  A.  D.  29,  put  to  death  about 
A.  D.  65.  Androniachus  of  Crete,  a  poet,  and  Nero's  physician.  T.  Petronius  Arbiter,  of  Massilia,  died  A.  D.  66.  Aulus Per- 
sius Flaccus,  the  Latin  poet,  of  Volaterrm  in  Italy;  died  in  the  ninth  year  of  the  reign  of  Nero,  aged  28.  Dioscorides,  the 
physician ;  the  age  in  which  this  physician  lived  is  very  uncertain.  Justus,  of  Tiberias  in  Palestine.  Flavins  Josephus, 
the  Jewish  historian ;  born  A.  D.  37,  died  A.  D.  G3.  Silius  Ilnlicus,  the  poet,  who  was  several  times  consul ;  born  about 
A.D.2.3,  died  in  the  beginning  of  tlie  reign  of  Trajan,  aged  75.  Valerius  Flaccus,  the  Latin  poet ;  flourished  under  Vespasian  ; 
C  Plinius  Secundus,  of  Verona,  born  under  Tiberius,  flourished  under  Vespasian,  and  died  under  Titus,  A.  D.  79,  aged  5b. 
TViraseas  Pectus,  the  stoic  philosopher,  famous  for  his  independence  and  generous  sentiments ;  slain  by  order  of  Nero, 
A.D.65.  Q,uinticsCtirtius  Rufus,  the  historian ;  the  time  when  he  flourished  is  uncertain,  som£  placing  him  under  Claudius, 
others  under  Vespasian,  and  others  under  Trajan.  Asconius  Pedianus,  the  historian  and  annotator,  died  A.  D.  76,  aged  85. 
Marcus  Valerius  Martialis,  the  epigrammatist;  born  "about  A.  D.  29,  died  A.  D.  104,  aged  7.5.  PhyloByblius,  born  about 
A.  D.  53,  died  A.  1).  133,  aged  80.  Acusilaus  the  rhetorician  ;  flourislied  under  Galba.  Afer,  an  orator  and  preceptor  of  Quinir 
tilian,  died  A.  D.  59.  Afranius,  the  satirist,  put  to  death  by  Nero  in  the  Pisonian  conspiracy.  Marcus  Aper,  a  Latin  orator 
of  Gaul,  died  A.  D.  85.  Babilus,  the  astrologer,  who  caused  the  emperor  Nero  to  put  all  the  leading  men  of  Rome  to  deafli. 
C.  Balbillus,  tlie  historian  of  Egypt ;  flourished  under  Nero.  Pb.  Clodius  Quirinalis,  the  rhetorician,  flourished  under 
Nero.  Fabric i us,  the  satirist;  flourished  under  Nero.  Decius  Junius  Juvenatis,  the  saUrist.;  born  about  A.  D.  29,  died 
A.  i>.  128,  aged  about  100  years.  Longinus,  tlie  lawyer,  put  to  death  by  Nero.  Plutarch,  the  biographer  and  moralist ;  born 
about  A.  D.  50,  died  aliout  A.  I).  120,  or  A.  D.  140,  according  to  others.  Polemon  the  rhetorician,  and  master  of  Persius,  tlie 
celebrated  satirist;  died  in  the  reign  of  Nero.  Seleucus,  the  mathematician,  intimate  with  the  emperor  Vespasian.  Scrvi- 
iiMS .^onz'ajius,  the  Latin  historian  ;  flourished  under  Nero.  Cuius  Cornelius  Tacitus,  the  celebrated  Roman  historian; 
born  in  the  reign  of  Nero,  and  died  at  an  advanced  age  in  the  former  part  of  the  second  century. 


CHAPTER  I. 


St.  Paul  encourages  them  to  trust  inCod  in  all  adversities,  from  a  consideration  of  the  support  which  he  had  granted  them 
already  in  times  of  afflictions  ;  and  expresses  his  strong  confidence  of  their  fidelity,  1 — 7.  Mentions  the  heavy  tribula- 
tion which  he  had  passed  through  '.n  Asia  ;  as  also  his  deliverance,  8 — 11.  Shows  in  what  the  exultation  of  a  genuine- 
Christian  consists,  12.  Appeals  ti  their  own  knowledge  of  Ihe  truth  of  the  things  which  he  wrote  to  them,  13,  14.  Men- 
tions his  purpose  of  visiting  them  ;  rnd  how  sincere  he  was  inforining  it,  and  the  reason  why  he  did  not  come,  as  he  had 
purposed,  15— 2A.    [A.  M.  4061.    A,  0.  57.    A.  U.  C.  810    An.  Imp.  Neronis  Caes.  4.] 


PAUL,  "  an  apostle  of  Jesus  Christ  by  the  will  of  God,  and 
Timothy  our  brother,  unto  the  church  of  God  which  is  at 
Corinth  ;  '■  with  all  tlie  saints  which  are  in  all  Achaia : 

2  ■=  Grace  be  to  you,  and  peace  from  God  our  Father,  and /row 
the  Lord  Jesus  Christ. 

3  d  Blessed  be  God,  even  the  Father  of  our  Lord  Jesus  Christ, 
the  Father  of  mercies,  and  the  God  of  all  comfort ; 


NOTES. — Verse  1.  Paul,  an  apostle']  Paul  commissioned 
immediately  by  Jesus  Christ  himself,  according  to  the  will  of 
God,  to  preach  tlie  Gospel  to  the  Gentiles.     See  on  1  Cor.  i.  1. 

In  all  Achaia]  The  whole  of  the  PeAopnnnesits,  or  that 
country  separated  from  the  main  land,  by  the  Isthmus  of 
.■>»Ti-»-i.  From  this  we  may  learn,  tliat  this  epistle  was  not 
onl-»  sf  o  the  church  of  Corinth,  but  to  all  the  churches  in 
that  country. 

2.  Grace  he  to  you  and  peace]    See  on  Rom.  i.  7. 

3.  Blessed  be  God]  Let  God  have  universal  and  eternal 
praise :  1.  Because  he  is  the  Father  of  our  Lord  Jesus  Christ, 
who  is  the  gift  of  his  endless  love  to  man,  Jolui  i.  16.  2.  Be- 
cause he  is  the  Father  of  mercies,  b  Ylnrrip  tmv  oiKTipfiMv ; 
the  source  whence  all  mercy  flows,  whether  it  respect  the 
body  or  the  soul;  time  or  eternity:  the  source  of  tender  nier- 
fy,  for  so  the  word  implies.  See  on  Rom.  xii.  1.  And,  3.  Be- 
cause he  is  the  God  of  all  comfort ;  the  fountain  whence  all 
consolation,  happiness,  and  bliss  flow,  to  angels  and  to  men 


4  Who  comforteth  us  in  all  our  tribulation,  that  we  may  be 
able  to  comfort  them  which  are  in  any  trouble,  by  the  comfort 
wherewith  we  ourselves  are  comforted  of  God. 

5  For  as  ''the  sufferings  of  Christ  abound  in  us,  so  our  con- 
solation also  aboundeth  by  Christ. 

6  And  whether  we  be  afflicted,  f  it  is  for  your  consolation  and 
salvation,  which  s  is  effectual  in  the  enduring  of  the  same  suf- 

SThcss.  1.2.  Phil.3.— d  Eph.  1.3.  1  Pel.  1.  3.— c  Acts  9.  4.  Chap.  4.  10.  Col.  1. 
S4.— f  Chap.  4.  15.-J  Or,  is  wrought.  ^_^ 


never  deserved  any  good  at  his  hand  :  and  also  the  God  of  all 
consolation,  by  comforting  us  in  all  our  tribulation;  never 
leaving  us  a  prey  to  anxiety,  carking  care,  persecution,  or 
temptation  ;  but,  by  the  comforts  of  his  Spirit,  bearing  us  up, 
in,  through,  and  above  all,  our  trials  and  difficulties. 

That  we  may  be  able  to  comfort  them]  Even  spiritual 
comforts  are  not  given  us  for  our  use  alone;  they,  like  all  the 
gifts  of  God,  are  given  that  they  may  be  distributed,  or  be- 
come the  instruments  of  help  to  others.  A  minister's  trials 
and  comforts  are  permitted  and  sent  for  the  benefit  of  the 
church.  What  a  miserable  preacher  must  he  be,  who  has  all 
his  divinity  by  study  and  learning,  and  nothing  by  experience. 
If  his  soul  have  not  gone  through  all  the  travail  of  regenera- 
tion ;  if  his  heart  have  not  felt  the  love  of  God  shed  abroad  in 
it  by  the  Holy  Ghost,  he  can  neither  instruct  the  ignorant,  nor 
comfort  the  distressed.     See  vcr.  6. 

5.  The  sviferings  of  Christ]  Suffering  endured  for  tlie 
cause  of  Christ;  such  as  persecutions,  hardships,  and  priva- 


Who  comforteth  us]    Who  shows  himself  to  be  the  God     tions  of  different  kinds 
of  tender  mercy,  by  condescending  to  notice  us  who  have  j      Our  consolation  also  aboundeth]    We  stood  as  well,  aa 
ICl 


He  mentions  his  heavy 


CHAPTER  I. 


persecutions  in  Astd. 


rering3  which  we  also  suffer  :  or  whether  we  be  comforted,  ic 
is  for  your  consolation  and  salvatimi. 

7  And  our  hope  of  you  is  steadfast,  knowing,  that  h  as  ye  arc 
partakers  of  the  sufferings,  so  shall  ye  be  also  of  the  conso- 
lation. 

8  For  we  would  not,  brethren,  have  you  ignorant  of  '  our 
trouble  which  came  to  us  in  Asia,  that  we  were  pressed  out 
of  measure,  above  strength,  insomuch  that  we  despaired  even 
of  life  : 

0  But  we  had  the  k  sentence  of  death  in  ourselves,  tliat  we 
should  '  not  trust  in  ourselves,  but  in  God  which  raisclh  the 
dead  : 

10  "  Who  delivered  us  from  so  great  a  death,  and  doth  deli- 
ver :  in  whom  we  trust  that  he  will  yet  deliver  us  ; 

11  Ye  also  °  helping  together  by  prayer  for  us,  that  "  for  the 

li  Rom. 8. 17.  8Tim.a.l3.— i  AclslD.ani.  1  Cor.  15.33.&  lC.9.—k  Or,  answer.— IJer. 
«7.5,  7.— m2Pcl.2.9.-n  Roin.l5.3n.  Phil.l.W.  Phileni.2J. 


firmly,  and  as  easily,  in  the  heaviest  trial,  as  in  the  lightest ; 
because  the  consolation  was  always  proportioned  to  the  trial 
and  difficulty,  ilencc  we  learn,  that  he  who  is  upheld  in  a 
slight  trial,  need  not  fear  a  great  one  :  for,  if  he  be  faithful, 
'.lis  consolation  shall  abound,  as  his  sufferings  abound.  Is  it 
not  £is  easy  for  a  ma)i  to  lift  one  hundred  pounds  weight,  as 
t  is  for  an  infant  to  lift  a  few  ouncesi  The  proportion  of 
strength  destroys  the  comparative  difficulty. 

6.  And  whether  we  be  afflicted]    See  on  ver.  4. 

Which  is  effectual]  There  is  a  strange  and  unusual  varia- 
tion in  the  MS.S.  and  Versions  in  this  passage.  Perhaps  the 
U'liole  should  be  read  thus :  For,  if  we  be  afflicted,  it  is  for 
your  encouragement  and  salvation  ;  and  if  tee  be  comforted, 
it  is  also  for  your  encouragement,  zchich  exerted  itself  by  en- 
during the  same  sufferings  which  we  also  suffer. 

This  transposition  of  the  middle  and  last  clause,  is  autho- 
rised by  the  best  Mt^S.  and  Versions.  The  meaning  seems  to 
be  this:  While  ye  abide  faitliful  to  God,  no  suffering  can  be 
prejudicial  to  you;  on  the  contrary,  it  will  be  advantageous, 
Ood  having  your  comfort  and  salvation  continually  in  view 
by  all  the  dispensations  of  his  Providence :  and  while  you 
patiently  endure,  your  salvation  is  advanced.  Sufferings  and 
consolations,  all  becoming  energetic  means  of  accomplishing 
the  great  design ;  for  all  things  work  together  for  good  to 
them  that  love  God.     See  the  variations  in  Griesbach. 

7.  And  our  hope  of  yoti,  is  steadfast]  We  have  no  doubt 
of  your  continuing  in  the  truth ;  because  we  see  that  you 
have  such  a  full  experimental  knowledge  of  it,  that  no  suffer- 
ings or  persecutions  can  turn  you  aside.  And  we  are  sure 
that,  as  ye  suffer,  so  shall  ye  rejoice. 

8.  Our  trouble  which  came  to  us  in  Asia]  To  what  part  of 
his  history,  the  apostle  refers,  we  know  not;  some  think  it  is 
to  the  Jews,  lying  i7i  wait  to  kill  him,  Acts  xx.  3;  others  to 
the  insurrection  raised  agaiust  him  by  Demetrius  and  his 
fellow-crafls7nen,  Acts  xix.  23  ;  others,  to  his  fighting  with 
beasts  at  JiJphesus,  I  Cor.  xv.  32.  whicli  tliey  understand  li- 
terally;  and  others  think  that  there  is  a  reference  here  to 
some  persecution  which  is  not  recorded  in  any  part  of  tlie 
apostle's  history. 

Il'e  were  pressed  out  nf  measure,  above  strength]  The  ori- 
ginal is  e.xccedingly  emphatic,  (caO'  VKtplio\r]v  cliapr)Or)jjLCu  VT:e(i 
{'vvafiiv,  we  were  weighed  down  beyond  what  is  credible  ; 
even  beyond  wliat  any  natural  e«renglh  could  support.  There 
is  no  part  of  St.  Paul's  history  known  to  us,  which  can  justify 
these  strong  expressions,  except  his  being  stoned  at  Lystra  ; 
which,  if  not  what  is  here  intended,  the  facts  to  which  lie  re- 
fers are  not  on  record.  As  I-ystra  was  properly  in  Asia,  (un- 
less he  mean  Asia  Minor,)  and  his  stoning  at  Lystra  did  most 
evidently  destroy  his  life  ;  so  that  his  being  raised  was  an 
effect  of  the  miraculous  power  of  Got!,  he  might  be  supposed 
to  refer  to  this.  See  tlie  notes  on  Acts  xiv.  19,  &c.  But  it  is 
very  likely  that  the  reference  is  to  some  terrible  persecution 
which  he  had  endured  some  short  time  before  his  writing  this 
epistle :  and,  with  the  outlines  of  which,  the  Corinthians  liad 
been  acquainted. 

9.  We  had  the  sentence  of  death  in  ourselves]  The  tribula- 
tion was  so  violent  and  overwhelming,  that  he  liad  no  hope  of 
escaping  death. 

'J'hat  we  should  not  trust  in  ourselves]t\\c  tribulation  was 
of  such  a  nature,  as  to  take  away  all  expectation  of  help,  but 
from  God  alone. 

But  in  God  which  raiseth  the  dead]  Tliis  is  very  like  the 
business  at  Lystra  ;  and  would  be  s\ifficient  to  fix  the  apostle's 
reference  to  that  fact,  could  the  lime  and  other  circumstances 
Serve. 

!0.  Who  delivered  us  from  so  great  a  death]  For  the  circum- 
stances were  such,  that  no  human  power  could  avail. 

Will  yet  deliver  us]  Having  had  B\ich  a  signal  evidence  of 
his  interposition  already,  we  will  confide  in  him  with  an  un- 
shaken confidence,  that  he  will  continue  to  support  and  de- 
liver. 
•  11.  Ye  also  helping  together  by  prayer]  Even  on  apostle 
felt  the  prayers  of  the  church  of  God  necessary  for  his  com- 
fort and  support.  What  iimumerable  blessings  do  the  prayers 
of  the  followers  of  God  draw  down  ou  tliose  who  arc  the  ob- 
jects of  themi 

ITie  gift  bestowed— iy  //«  means  of  many  persons]  Tlio 
blessings  communicated  by  means  of  their  prayers. 

Thanks  may  be  given  by  many]  When  they  who  have 
prayed,  hear  that  their  prayers  arc  so  particularly  answered, 


gift  bestowed  upon  us  by  the  means  of  many  persons,  thanks 
may  be  given  by  many  on  our  behalf. 

12  For  our  rejoicing  is  this,  the  testimony  of  o\ir  conscience, 
that  in  simplicity  and  f  godly  sincerity,  *•  not  with  fleshly  wis- 
dom, b\it  by  the  grace  of  God,  we  have  had  our  conversation 
in  the  world,  and  more  abundantly  to  you- ward. 

13  For  we  write  none  otlier  things  unto  you,  tiian  what  ya 
read  or  acknowledge  ;  and  I  ti'ust  ye  shall  acknowledge  even 
to  the  end  ; 

14  As  also  ye  have  acknowledged  us  in  part,  '  that  we  are 
your  rejoicing,  even  as  ■  ye  also  are  ours  in  the  day  of  tlie 
Lord  Jepus. 

15  And  in  this  confidence  '  I  was  minded  to  come  unto  you 
before,  tiiat  ye  might  have  a  "  second  v  benefit ; 

16  And  to  pass  by  you  into  Macedonia,  and  *  to  come  again 

oCh.4  IS.-p  Chop. 2.17.Jt  4.2.-9  '  Cor.2.4,  13.— r  ChBp.5.12.-«  Phil  2.ir,.8c4.l. 
1  Thcg3.t;.lll,  20 -I  1  Cor.4.19.— u  ly)m.l.ll.— v  Or,  i-r.co.— w  1  Cor  H",  5,  6. 

then  all  that  have  prayed  will  feel  themselves  led  to  praise 
God,  for  his  gracious  answers.  Thus,  the  prayers  of  many, 
obtain  the  gift :  and  tlie  thanksgivittgs  of  many,  acknow- 
ledge the  mercy. 

The  gift,  or  x"/""'/"'!  which  the  apostle  mentions  was  his 
deliverance  from  the  dangers  and  deaths  to  which  he  was  ex- 
posed. 

12.  For  our  rejoicing  is  this]  U Kavxii^ii ',  our  boasting,  ex- 
ultation,  subject  of  gloryivg. 

The  testimony  of  our  conscience]  Tiiaprvpiov  rtj;  (7Vvtiirtacit>i'. 
that  testimony  or  witness  wliich  conscience,  under  the  light 
and  influence  of  the  Spirit  of  God,  renders  to  the  soul,  of  its 
state,  sincerity,  safety,  &c. 

In  simplicity]  h.v'XoTriTi :  from  a,  denoting  unity,  or  together, 
and  TTtXd),  to  be ;  or  from  a,  negative,  and  ttoXv^,  tna7iy,  not 
compounded,  having  one  end  in  view  :  having  no  sinister 
purpose,  no  hye  end  to  answer.  Instead  of  airXoT;;?!,  many 
MSS.  and  Versions  have  ayimriTi,  holiness. 

In  godly  sincerity]  EiXiKptvcia  Qcov;  the  sincerity  of  God: 
tlKit  i.s,  such  a  sincerity  as  comes  from  his  work  in  the  soul. 
Et'KiKpit'eta,  sincerity,  and  Et\iKpivr)i,  sincere,  come  from 
Ci\n,  I'le  splendour,  or  bright  shiyiiiig  of  the  sun,  and  here  sig- 
nifies sucli  simplicity  of  intention,  ana  purity  of  affection,  as 
can  stand  the  test  of  tlie  liglit  of  God  shining  upon  it,  without 
the  discovci'y  being  made  of  a  single  blemish  or  flaw. 

Nut  icithffeshly  wisdom]  Tlie  cunning  and  duplicity  of  man, 
who  is  uninfluenced  by  the  Spirit  of  (aid,  and  has  his  secular 
interest,  ease,  profit,  pleasure,  and  worldly  honour  in  view. 

But  by  the  grace  oj  Ood]  Which  aloiio  can  produce  the  sim- 
plicity and  godly  sincerity  before-mentioned  :  and  inspire  the 
wisdom  that  comes  from  above. 

lie  have  had  our  conversation]  KvtTrpn(j)r]jicv ;  we  have 
conducted  ourselves.  The  word  properly  refers  to  the  whole 
tenor  of  a  man's  life ;  all  that  he  docs,  says,  and  intends;  and 
the  object  or  end  he  has  in  view  ;  and  in  reference  to  which 
he  speaks,  acts,  and  thinks  ;  and  is  so  used  by  the  best  Greek 
writers.  The  verb  avaarptipu,  is  compounded  of  ava,  again, 
and  arpctpM,  to  turn;  a  continual  coming  back  again  to  the 
point  from  which  he  set  out;  a  circulation  ;  beginning,  con- 
tinuing, and  eliding  every  thing  to  the  gloi-y  of  God;  .^citing 
out  with  divine  views,  and  still  maintaining  them  :  beginning 
in  the  Spirit,  and  ending  in  the  Spirit :  acting  in  reference  to 
God,  as  the  planets  do  in  reference  to  the  sun,  deriving  all 
their  light,  heat,  and  motion  from  him  :  and  incessantly  and 
regularly  revolving  round  him.  Thus  acted  Paul  :  thus  acted 
the  primitive  Cliristians  ;  and  thus  must  every  Christian  act 
who  expects  to  see  God  in  his  glory.  The  word  conversation, 
is  not  an  unapt  Latinism  for  llie  Greek  term,  as  conversatio 
comes  from  con,  together,  and  verto,  I  turn,  and  is  used  by  the 
Latins  in  precisely  the  same  sense,  as  the  other  is  by  the 
Greeks,  signifying  the  whole  of  a  man's  conduct,  the  tenor  and 
practice  of  his  life  ;  and  conversio  astrorum,  and  conver- 
siones  coelestes,  is  by  Cicero,  used  for  the  course  of  the  stars 
and  heavenly  bodies. — l)e  Leg.  c.  8.  Cmlum  «?iaconversione 
atque  eadem  ipse  circum  se  torqueter  et  vertitur. — Cic.  de 
Univcrs.  c.  S.  "  The  heaven  itself  is,  with  one  and  the  same 
revolution,  whirled  about,  and  revolves  round  itself." 

In  tht  world]  Both  among  Jews  and  Gentiles,  have  we  al- 
ways  acted  as  seeing  Ilim  who  is  invisible. 

fliore  abundantly  to  you-icard.]  That  is,  we  have  given  the 
fullest  proof  of  this  in  our  conduct  towanls  you  ;  vov  have 
wilne.-jscd  the  holy  manner  in  which  .wc  have  always  acted  ; 
and  God  is  witness  of  the  purity  of  the  motives  by  which  we 
have  been  actuated ;  and  our  conscience  tells  us,  that  we  liave 
lived  in  uprightness  before  him. 

13.  Than  ichut  ye  read]  Viz.  in  the  first  epistle  which  he 
had  sent. 

Or  acknowledge]  To  be  the  truth  of  God ;  and  which  ho 
hoped  they  would  continue  to  acknowledge,  and  not  permit 
themselves  to  be  turned  aside  from  the  hope  of  the  (iospel. 

14.  Have  acknowledged  us^in  part]  Ato  pcpovi,  may  signify 
here,  not  in  part,  but  some  ofi/ou  ;  and  it  is  evident  from  the 
distracted  slate  of  the  Corinthians,  and  the  opposition  raised 
there  against  the  aposllc,  that  it  was  only  a  part  of  Me»ithat 
did  acknowledge  him:  and  receive  and  profit  by  his  epistles 
and  advice. 

JI'c  are  your  rejoicing,  &c.l  Vouboastof  us  as  the  ministers 
of  Christ,  through  ivhom  ye  have  believed ;  as  we  boast  of  you 
as  genuine  converts  to  the  Christian  faith,  and  worthy  meni 
bcfii  of  the  cliuich  of  Uod. 

165 


The  apostle  accounts  for  his 


II.  CORlxVTHIANS. 


net  visiting  the  Corinthiaru. 


out  of  Macedonia  unto  you,  and  of  you  to  be  brought  on  my 
Way  towards  .ludea. 

17  When  I  therefore  was  thus  minded,  did  I  use  hghtncss  ? 
or  the  things  that  I  purpose,  do  I  purpose  ^according  to  the 
flesli,  that  with  me  there  should  be  yea  yea,  and  nay  nay  1 

18  But  as  God  is  true,  our  '  word  towards  you  was  not  yea 
and  nay.  ,    ^ 

19  For  '  the  Son  of  God,  Jesus  Christ,  who  was  preached 
among  you  by  us,  even  by  me  and  Pyfvaniis  and  Timotheus, 
was  not  yea  and  nay,  "  but  in  him  was  yea. 

■    xCh  loa— yOr.prcnr.liin.;.— iMk.1.1.  Lk.l.S.  AcOal.— a  Heb.  13.8.— b  Rom. 
16.8,9.--c  i  Jn.S.ai),a7.— d  Eph.l,13.a.4.WJ.  2Tim.3.13.   Rev.ZV. 


15.  And  in  this  confidence]  Under  the  conviction  or  persna- 
Bion  tliat  tliis  is  the  case,  that  ye  exult  in  us,  as  we  do  in  you. 

y  was  minded]  1  liad  purposed  to  come  to  yon  lie/ore,  as  he 
had  intimated,  1  Cor.  xvi.  5.  for  he  had  intended  to  calf  on 
them  in  his  way  from  Macedonia,  but  this  purpose  he  did  not 
fulfil ;  and  he  gives  the  reason,  v^r.  23. 

A  second  benefit]  lie  had  been  with  them  once,  and  they  had 
received  an  especial  blessing  in  having  tlie  seed  of  life  soicn 
among  them  by  the  preaching  of  the  Gospel :  and  he  had  pur- 
posed to  visit  them  again,  that  tliey  might  have  a  second  bless- 
ing, in  having  that  seed  io«/e?ed.  Instcadof  xu/"»',  5''"ace,  or 
benefit,  several  MSS.  read  xa/jai',  j'o;/,  pleasure  :  but  the  word 
grace,  or  benefit,  seems  to  express  tlie  apostle's  meaning  best. 

16.  To  pass  by  you  into  Macedonia]  He  had  purposed  to  go 
to  Macedonia  first,  and  tlien  from  Macedonia  return  to  tliem 
and  probably  winter  in  Corinth.  Therefore,  we  must  under- 
stand the  60  vjiwv,  by  you,  as  implying  that  he  would  sail  up 
ttieiEgean  Sea,  leaving  Corinth  to  the  west,  though  he  might 
have  taken  it  in  his  way,  and  liave  gone  by  land  tlirough 
Greece  uji  to  Macedonia.  Some  think  that  the  meaning  is, 
that  he  purposed  to  take  Achaia  in  his  way  to  Macedonia, 
without  calling  at  Corinth ;  but  Achaia  was  out  of  his  way 
considerably  ;  and  he  could  scarcely  go  through  Achaia  with- 
out passing  close  by  Corinth.  I  consider  the  words,  therefore, 
as  implying  that  lie  purposed  not  to  cali  at  Corinth  at  that  time, 
but  to  pass  by  it,  as  before  stated. 

17.  JJid  I  use  lightness]  When  I  formed  this  purjiose,  was 
it  without  due  consideration  1  and  did  I  abandon  it  through 
fickleness  of  mind  1 

That  with  me  there  should  be  yea,  &c.]  That  I  should  act  as 
carnal  men,  who  change  their  purposes,  and  falsify  tlieir  en- 
gagements according  as  may  seem  best  to  their  secular  inte- 
rest 1 

18.  But  as  God  is  true]  Setting  the  God  of  truth  before  my 
eyes,  I  could  not  act  in  this  way,  and  as  sure  as  he  is  true,  so 
Burely  were  my  purposes  sincere :  and  it  was  only  my  uncer- 
tainty about  your  state,  that  induced  me  to  postpone  my  visit. 
See  ver.  23. 

19.  jPor  the  Son  of  God,  &c.]  If  I  could  have  changed  my 
purpose  through  carnal  or  secular  interest,  then  I  must  have 
had  the  same  interest  in  view  when  I  first  preached  the  Gospel 
to  you,  with  Silvanus  and  Timotheus.  But  did  not  the  whole 
of  our  conduct  prove,  that  we  neither  had,  nor  could  have, 
such  interest  in  view  % 

20.  Fbr  all  the  promises  of  God]  Had  we  been  light,  fickle, 
worldly-minded  persons ;  persons  wlio  could  only  be  bound 
by  our  engagements  as  far  as  comported  with  our  secular  in- 
terest, would  God  have  confirmed  our  testimony  among  you? 
Did  we  not  lay  before  you  the  promises  of  God  1  And  did  not 
God  fulfil  those  promises  by  ^ts,  by  our  instrumentality,  to 
your  salvation  and  his  own  glory  1  God  is  true  ;  therefore, 
every  promise  of  God  is  ti'ue,  and,  consequently,  each  must 
have  its  due  fulfilment.  God  will  not  make  use  of  trifling; 
worldly  men,  as  the  instruments  by  which  he  will  fulfil  his 
promises.  But  he  has  fulfilled  them  by  us  :  therefore  we  are 
just  and  spiritual  men,  else  God  would  not  have  used  us. 

In  him  are  yea,  and  in  him  Amen]  All  the  promises  which 
God  has  made  to  mankind,  are  yea,  true  in  themselves,  and 
eimen,  faithfully  fulfilled  to  them  who  believe  in  Christ  Jesus. 
The  pro7nises  are  all  made  in  reference  to  Christ :  for  it  is 
only  on  the  Gospel  system  that  we  .can  have  promises  of 
grace  ;  for  it  is  only  on  tliat  system  Uiat  we  can  have  mercy. 
Therefore  the  promise  comes  originally  by  Christ,  and  is  yea; 
and  it  has  its  fulfilment  throughii\\r\%y,  and  is  amen  ;  and  this 
is  to  the  glory  of  God,  by  the  preaching  of  the  apostles. 

From  vvliat  the  apostle  says  here,  and  the  serious  and  so- 
lemn manner  in  which  he  vindicates  himself,  it  appears,  that 
his  enemies  at  Corinth  had  made  a  handle  of  his  not  coming 
to  Corinth,  according  t  his  proposal,  to  defame  his  character, 
and  to  depreciate  his  ministry  :  but  he  makes  use  of  it  as  a 
means  of  exalting  the  truth  and  vicrcy  of  God  through  Christ 
Jesus ;  and  to  show  that  the  promises  of  God  not  only  come 
by  him,  but  are  fulfilled  through  him. 

21.  Now  he  which  slablishelh  us  tcith  you]  It  is  God  lliat 
has  brought  both  us  and  you  to  this  sure' state  of  salvation 
through  Clirist;  and  he  has  anointed  us,  ^iven  us  the  extra- 
ordinary infiuences  of  tlic  Holy  Ghost,  that  we  might  be 
able  effectually  to  administer  tliis  Gospel  to  your  salvation. 
Through  this  unction  we  know  and  preach  the  truth;  and 
are  preserved  by  it  from  dissimulation  and  falsity  of  every 
Kind. 

22.  Who  hath  also  sealed  us]  Not  only  deeply  impressed 
Ills  truth  mid  image  upon  our  hearts  ;  but  by  the  miraculous 
Riits  01  the  Holy  Spirit,  attested  the  truth  of  our  e.xtraordiiiary 
unction  or  calling  to  the  ministry 

16ti 


20  I)  For  all  tlie  promises  of  God  In  liira  are  yea,  and  in  hUn 
amen,  unto  the  glory  of  God  by  us. 

2t  Now  he  which  stablisheth  us  With  you  in  Christ,  and 
'^  hath  anointed  us,  is  God  ; 

2.,  Who  d  hath  also  sealed  us,  and  *  given  the  earnest  of  the 
Spirit  in  our  hearts. 

23  Moreover  '  I  call  God  for  a  record  upon  my  soul,  « that  to 
spare  you  I  came  not  as  yet  unto  Corinth. 

24  Not  for  h  that  we  have  dominion  over  your  faith,  but  are 
helpers  of  your  joy  :  for  ■  by  faith  ye  stand. 


And  given  us  the  earnest  of  the  spirit]  Tov  appaPojva  tov 
Xlvcviiariii ;  from  this  unction  and  sealing  we  have  a  clear 
testimony  in  our  souls,  the  Divine  Spirit  dwelling  constantly 
in  us,  of  our  acceptance  with  God,  and  that  our  ways  please 
hiiTi.  The  appti/Stov  of  the  apostle,  is  the  same  as  the  ']2'iy  dra- 
bon  of  Moses,  Gen.  xxviii.  17,  18,  and  20.  which  we  there  trans- 
late pledge.  The  word  properly  signifies  an  earnest  of  some- 
thing promised,  a  part  of  the  price  ag^-eed  for  bcfareen  a  ftwy- 
erand  seller ;  by  giving  and  receiving  of  which,  the  bargain 
was  ratified;  or  a  deposit — which  was  to  be  restoi'ed  when 
tlie  thing  promised  was  given.  From  the  use  of  the  term  in 
Genesis,  which  the  apostle  puts  here  in  Greek  letters,  we 
may  at  once  see  his  meaning  above;  and  in  Eph.  i.  14.  the 
Holy  Spirit  being  an  earnest  in  the  h'ec:rt,  and  an  earnest  p^ 
the  promised  inheritance,  means  a  security  given  in  hand  for 
the  fulfilment  of  all  God's  promises  relative  to  grace  and  eter- 
nal life.  We  may  learn  from  t*his,  that  eternal  life  will  \>& 
given  in  the  great  day,  to  all  who  can  produce  the  arrabon  or 
pledge.  He  who  is  found  then,  with  the  earnest  of  God's 
Spirit  in  his  heart,  shall  not  only  be  saved  from  death,  but 
have  that  eternal  life  of  which  it  is  the  pledge,  the  earne.sS, 
and  the  evidence.  Without  this  arrabon  tliere  can  be  no  glory. 
See  the  whole  case  of  Judah  and  Taniar,  Gen.  xXviii.  13,  &c. 
and  the  notes  there. 

23.  I  call  God  for  a  record  upon  my  smil]  TheapoStle  here 
resumes  the  subject  which  he  left,  ver.  16.  and  in  the  most 
solemn  manner  calls  God  to  witness,  and  consequehlfy  to  pu- 
nish, if  he  asserted  any  t]-iing  false ;  that  it  was  through  ten- 
derness to  them  that  he  did  not  visit  Corinth  at  the  time  pvo- 
posed.  As  there  were  so  many  scandals  among  them,  th* 
apostle  liad  i-eason  to  believe,  tliat  he  sliould  be  obliged  to  us^ 
the  severe  and  authoritative  part  of  his  function,  in  the  ejr- 
communication  of  those  who  had  sinned ;  and  delivering  them 
over  to  Satan  for  the  destruction  of  the  flesh,  &c.  but  to  give 
them  space  to  amend,  and  to  see  what  eflToct  his  epistle  might 
produce,  (not  having  heard  as  yet  from  them,)  he  purposed  to 
delay  his  coining.  It  is  plain,  as  several  commentators  have 
observed,  1.  tliat  St.  Paul's  doctrine  had  been  opposed  by  some 
of  Corinth,  I  Cor.  xv.  12.  His  apostleskip  questioned,  1  Cor. 
ix.  1,  2.  and  2  Cor.  xiii.  13.  2.  Himself  dcs^Mserf,  and  treated 
as  a  person,  who,  because  of  the  consciousness  he  had  of  hia 
own  worthlessness,  dared  not  to  come,  1  Cor.  iv.  18.  Ilis  letters^ 
say  they,  are  weighty  and  powerful,  full  of  boastings  of  wluit 
he  can,  and  what  he  will  do :  but  his  bodily  presence  is  ireak, 
and  his  speech  contemptible,  2  Cor.  x.  10.  3.  This  being  the 
state  in  which  his  reputation  was  tlien  at  Corinth,  and  he  hav- 
ing promised  to  come  to  them,  1  Cor.  xvi.  5.  he  could  not  but 
think  it  necessary  to  vindicate  his  falling  them,  by  reasons 
which  should  bo  both  conviriting  and  kind,  such  as  those  con- 
tained in  the  preceding  verses.     See  Dodd  and  others. 

24.  Not  for  that  ice  liave  dominion  over  your  faith]  I  will 
not  come  to  exercise  my  apostolic  authority  in  punishing  them 
who  have  acted  sinfully  and  disorderly:  for  this  would' be, 
to  several  of  you,  a  cause  of  distress,  the  delinquents  being 
friends  and  relatives  :  but  I  hope  to  come  to  promote  yom  jo  j, 
to  increase  your  spiritual  luqipiness,  by  watering  the  seed 
which  I  have  already  sown.  This  I  think  to  be  the  meaning 
of  the  apostle.  It  is  certain  that  the  faith  which  tliey  had  al- 
ready received,  was  preached  by  the  apostles ;  and,  therefore, 
in  a  certain  sense,  according  to  our  meaning  of  tlie  term,  they 
had  a  right  to  propound  to  them  the  articles  which  they  ought 
to  believe:  and  to  forbid  them,  in  the  most  solemn  manner, 
to  believe  any  thing  else  as  Christianity,  which  was  opposed 
to  those  articles.     In  that  sense  they  had  dominion  over  their 

faith  :  and  this  dominion  was  essential  to  them  as  apostles.— 
But,  shall  any  otiiers,  persons  who  are  not  apostles,  who  aro 
not  under  the  unerring  and  infallible  iufluence  of  the  Hofy 
Ghost,  arrogate  to  themselves  this  dominion  over"! he  faith  oj 
mankind  ?  not  only  by  insisting  on  iheiri  to  receive  new  doc- 
trines, taught  no  where  by  apostles  or  apostolic  men  ;  hut 
also  threatening  them  with  perdition  if  they  do  not  credit  doc- 
trines which  are  opposed  to  the  very  spirit  and  letter  of  the 
icord  of  God?  These  things,  men,  not  only  not  apostles,  but 
wicked,  profligate,  and  ignorant,  have  insisted  on  as  their 
right.  Did  they  succeed?  Yes,  for  a  time  ;  and  that  time  wan 
a  time  of  thick  darkness:  a  darkness  that  might  be  felt;  a 
darkness  producing  nothing  but  misery  ;  and  lengthening  out 
and  deepening  the  shadow  of  death.  But  the  light  of  God 
shone;  the  Scriptures  were  read;  tfiose  vain  and  wicked 
pretensions  were  brought  to  the  eternal  touchstone ;  and  what 
was  the  consequence  t  The  .splendour  of  truth,  pierced,  dis- 
sipated, and  annihilated  them  for  ever ! 

British  Protectants  have  learned,  and  Europe  is  learning, 
that  the  Sacred  Writings,  and  them  alone,  contain  what  is 
necessary  to  ftiilh  and  practics ,  and  that  no  man,  number  of 


He  further  explains  his 


CHAPTER  II. 


reasons  for  not  visiting  them. 


men,  society,  church,  council,  pi-esbytery,  consistoi-y,  or  con- 
clave, has  dominion  over  any  man's  faith.  The  \»or(l  of  God 
aione  is  his  rule  ;  and  to  its  Autlior  lie  is  to  give  account  of  the 
use  he  has  made  of  it. 

For  by  faith  ye  stand.]  Ye  believe  not  in  us,  but  in  God. 
We  have  prescribed  to  you,  on  his  authority,  what  you  are  to 
believe  ;  you  received  the  Gospel  as  coming  from  Aim  ;  and 
ye  stand  in  and  by  that  faith. 

The  subjects  in  this  chapter,  which  arc  of  the  most  import- 
ance, have  been  carefully  cjnsidercd  in  the  preceding  notes. 
That  alone  of  the  apostle's  oath  has  been  passed  by  with  ge- 
neral ob.servatioiis  only.  But  that  it  is  an  oalh,  ha.s  been  ques- 
tioned by  some.  An  oath,  properly  speakinu,  is  an  appeal  to 
God,  as  the  searcher  of  the  heart,  lor  the  truth  of  what  is  spo- 
ken :  and  an  appeal  to  him  as  the  Judge  of  right  and  urong, 
to  punish  the  falsity  and  perjury.  All  this  appears  to  mo  to  be 
implied  in  the  awful  words  above,  IcaltGodJor  a  record  ujwn 
mysuul :  and  this  is  not  the  only  place  in  which  the  apostle  uses 
words  of  the  same  import.  See  Rom.  i.  9.  and  ix.  1.  and  the 
note  on  this  latter  pa.ssage. 

On  this  subject  I  have  spoken  pretty  much  at  large,  at  the 
end  of  the  vi.  chap,  of  Deuteronomy  ;  but  as  it  appears  that 
there  I  have  made  a  mistake,  [Quarto  Edit.]  in  saying,  that 
the  people  called  Quakers  hold  up  their  hand  in  a  court  of 
justice,  when  called  upon  to  make  uffirmation,  I  take  this  op- 
portunity to  correct  that  expression,  and  to  give  Ihc  form  of 
the  oath,  for  so  the  laro  considers  it,  which  the  statute  7  and  8 
of  William  III.  cap.  34.  sect.  1.  required  of  this  sect  of  Chris- 
tian j;^"/,  A.  B.  do  declare  in  the  presence  of  Almighty  God, 
the  witness  of  the  truth  ofwiiat  I  say.  Though  this  Act  was 
only  intended,  at  first,  to  continue  in  force  for  seve?t  years, 
yet  It  was  afterwai-ds  made  perpetual.  See  Burn,  Vol.  III. 
jiage  6.'V1. 

A  more  solemn  and  more  awful  form  of  an  oath,  was  never 
presented,  nor  taken  by  man,  than  this:  no  kissing  of  the 
t>i)ok,  holding  up  the  hand,  nor  laying  hand  on  the  Bible,  can 
jidd  either  solemnity  or  tteight  to  such  an  oath .'  It  is  as  awful, 
.-uid  as  binding,  as  any  thing  can  be :  and  him  who  would 
break  this,  no  obligation  can  bind. 

Hut  the  religious  people  in  question,  found  their  consciences 
aggrieved  by  this  form,  and  made  application  to  have  another 


substituted  for  it :  in  consequence  of  this  the  form  has  under 
gone  a  little  alteration,  and  the  solemn  affirmation,  which  ia 
tostandinsteadof  an  oath,  taken  in  the  usual  manner,  as  finally 
settled  by  the  8  Geo.  can.  6.  is  the  following:—/,  A.  B.  do  so. 
lemnly,  sincerely,  and  truly  declare  and  affirm."  Burn, 
Vol.  111.  page  C.W. 

It  may  be  well  to  examine  the  solemn  affirmation  ;  and  see 
whether  it  do  not  contain  the  essential  principles  of  an  oath, 
and  whether  it  should  not  be  reputed  by  all  people,  as  being 
equal  to  any  oath  taken  in  the  conunon  form,  and  sufficiently 
binding  on  every  conscience  that  entertains  the  belief  of  a 
God,  and  the  doctrine  of  a  future  state.  The  word  solemnly 
refers  to  the  presence  and  omniscience  of  God,  before  whom 
the  affirmation  is  made :  and  the  word  sincerely,  to  the  con- 
sciousness that  the  person  has  of  the  uprightness  of  Ills  own 
soul,  and  the  total  absence  of  guile  and  deceit :  and  the  word 
truly,  refers  to  the  stale  of  his  understanding  as  to  his  know- 
ledge of  the  fact  in  question.  The  word  declare  refers  to  tha 
authority  requiring,  and  the  persons  before  tchom  this  de- 
claration is  made  :  and  the  term  affirm,  refers  back  to  the 
words  solemnly,  sincerely,  and  trttly,  on  which  the  declara- 
tion and  affirmation  are  founded.  This,  also,  contains  all  that 
is  vital  to  the  spirit  and  essence  of  an  oath;  and  the  lionest 
man  wlio  takes  or  makes  it,  feels  that  there  is  no  form  used 
among  men,  by  which  his  conscience  can  be  more  solemnly 
bound.  As  to  the  particular  form,  as  long  as  it  is  not  absurd 
or  superstitious,  it  is  a  matter  of  perfect  indifference  as  to  the 
thing  itself,  as  long  as  the  declaration  or  affirmation  contains 
the  spirit  and  essence  of  an  oath;  and  that  the  lav/  considers 
this  as  an  oath,  is  evident  from  the  following  clause  :  "  that  if 
any  one  be  convicted  of  having  wilfully  or  falsely  made  this 
declaration  or  affirmation,  such  offender  shall  incur  the  same 
penalties  and  forfeitures  as  are  enacted  against  persons  con- 
victed of  wilful  and  corrupt  perjury."  I  believe  it  may  be 
said  with  strict  truth,  that  few  instances  can  be  produced 
where  this  affirmation,  which  I  must  consider  as  a  most  so- 
lemn oath,  was  corruptly  made  by  any  accredited  member  of 
that  religious  society,  for  whose  peace  and  comfort  it  waa 
enacted.  And  when  this  most  solemn  affirmation  is  properly 
considered,  no  man  of  reason  will  say  that  the  persons  who 
take  it,  are  not  bound  by  a  sufficient  and  available  oath. 


CHAPTER  II. 

77/e  apostle  furtlirr  explains  the  reasons  why  he  did  not  pay  his  intended  visit  to  the  Corinthians,  1.    And  lehy  he  wrote 


In  them  in  th".  manner  he  did,  2— a.  rie  exiioris  inem  aiso  wjorgive  inc  incestuous  person,  who  haa  become  a  true  peni- 
tent ;  and  therefore  lie  had  forgiven  him  in  the  ?iamc  of  Christ,  6—11.  He  mentions  the  disappointment  he  felt  when  he 
came  to  Troas,  in  vol  meeting  tcith  Titus,  from  whom  he  cipccted  to  have  heard  an  accrnint  of  the  state  of  the  Corin- 
thian church,  12,  13.  Gives  thanks  to  God  for  the  great  success  he  had  in  preacliing  the  Gospel,  so  that  the  influence  of 
the  name  of  Christ  teas  fell  in  every  place,  11.  Uliows  that  the  Go.<:ppl  is  n  savour  of  life  to  them  that  believe,  and  of  death 
to  them  that  believe  not,  1.5,  IG.  And  that  lie  and  his  brethren  prenched  the  pure  unadulterated  doctrine  of  God  among 
the  people,  17.     [A.  M.  'lOtil.     A.  D.  57.    A.  U.  C.  810.    An.  Imp.  Ncronis  Ca)s.  4.] 


BUT  I  determined  tliis  with  myself,  *  that  I  would  not  come 
again  to  you  in  heaviness. 
2  For,  if  I  make  you  sorry,  who  is  he  then  that  makcth  me 
glad,  but  the  same  which  is  made  sorry  by  me  ■? 
:J  And  I  wrote  this  same  unto  you,  lest  when  I  came,  i"  I  should 
liave  sorrow  from  them  of  whom  I  ought  to  rejoice;  °  having 
rontidence  in  you  all,  that  my  joy  is  the  joy  of  you  all. 
'1  Kor,  out  of  much  affliction  and  anguish  of  heart,  I  wrote 
unto  you  with  many  tears  ;  "inot  that  ye  should  be  grieved, 
but  that  ye  might  know  the  love  which  I  have  more  abundant- 
ly unto  you. 

0I.&  13. 10.— b Chop.  1S.21.— c  ciiai>.7. I6.sts.23.  aai.s.io.- 


NOTE.S.— Verse  I.  Hut  I  determined  this]  The  apostle  con- 
tinues to  give  farther  reasons  why  he  did  not  visit  lliein  at  the 
proposed  time.  Because  of  the  scandals  Hint  were  among 
ihein,  he  could  not  see  them  comfortably  ;  anil,  therefore,  he 
determined  not  to  see  them  at  all,  till  lie'had  reason  to  believe 
that  those  evils  were  put  away. 

2.  For,  if  I  make  you  sorry]  Should  he  have  come,  and 
used  his  apostolical  authority,  in  inflicting  punishment  upon 
the  transgressors,  this  would  have  been  a  common  cause  of 
distress.  And  though  he  might  expect  that  the  so!t;/rf  part 
of  the  Church  would  be  a  cause  of  consolation  to  him,  yet  as 
all  would  be  overwhelmed  with  tr  luble,  at  the  punishment  of 
the  transgressors,  he  could  not  rfjoicc  to  see  those  wlioin  he 
loved  in  distress. 

3.  And  I  wrote  this  same  unto  you]  This,  I  particularly 
marked  in  my  first  epistle  to  you  ;  earnestly  desiring  your  re- 
formation, lest,  if  I  came  before  this  had  taken  place,  I  must 
have  come- with  a  rod,  and  have  inlliclcd  puniiihuicul  on  the 
transgressors.    See  1  Cor.  v. 

My  joy  is  the  joy  of  you  all.]  I  know  that  yc  wish  my  com- 
fort, as  much  as  1  wish  yours. 

4.  For  out  of  much  affliction,  &c.]  It  is  very  likely  that  the 
•  apostle's  enemies  had  represented  him  as  a  harsh,  austere, 

ntithoritative  man;  who  was  better  pleased  with  inflicting 
wounds  than  in  healing  them.  But  he  vindicates  himself 
from  this  charge,  by  solemnly  asserting,  that  this  was  the 
most  painful  part  of  his  ofllce ;  and  that  the  writing  of  his 
first  epistle  to  them  cost  liim  much  affliction  and  anguish  of 
heart,  and  many  tears. 

5.  But,  if  anu  have  caused  grief]  Here  he  sccnis  to  refer 
particularly  to  the  case  of  the  incestuous  person. 

Grieved  mc  but  in  pail]  Icaunot  help  thinkius.  "lat  ""c 


5  But ""  if  any  have  caused  grief,  he  hath  not  f  grieved  me, 
but  in  part  :  that  I  may  not  overcharge  you  all. 

6  .Sufficient  to  sucli  a  man  is  this  ^  punishment,  which  tea* 
inflicted  h  of  many. 

7  i  .So  that  contrariwise  ye  ought  rather  to  forgive  him,  and 
comfort  him,  lest  perhaps  such  a  one  should  be  swallowed  up 
with  overmuch  sorrow. 

8  Wherefore  I  beseech  you  that  ye  would  confirm  your  love 
toward  him. 

9  For,  to  this  end  also  did  I  write,  that  I  might  know  the  proof 
of  you,  whether  ye  be  k  obedient  in  all  things. 

e  1  Cor.r..l.-f  Oiil.4.l2.-e  0r,ccn3ure.-li  1  Cor.S.4,5.  1  Tim.5.20.— i  aal;6.1.— 
I(flmi>.7.l5.&,l0.r,. 


CK  itepov(  and  ano  jiepovi,  which  we  render  in  part,  and  which 
the  apostle  uses  so  frequently  in  these  epistles,  are  to  be  re- 
ferred to  the  people.  A  part  of  them  had  acknowledged  the 
apostle,  chap.  i.  14.  and  here  a  part  of  them  had  given  him 
cause  of  grief:  and,  therefore,  he  immediately  adds,  that! 
may  not  overcharge  you  all,  as  only  a  part  of  you  has  put  me 
to  pain,  (viz.  the  transgressor,  and  those  who  had  taken  his 
part,)  it  would  be  unreasonable  that  I  should  load  you  all, 
tniPapoi  TTavras  v/iai,  with  the  blame  wlicih  attaches  to  that 
party  alone. 

6.  Sufficient  to  such  a  man  is  this  punishment]  That  is, 
the  man  has  already  suffered  sufficiently.  Here  he  gives  a 
proof  of  his  parental  tenderness  towards  this  great  trans- 
gressor. He  had  been  disowned  by  the  Church ;  he  had 
deeply  repented  ;  and  now  the  apostle  pleads  for  him. 

7.  Ve  ought  rather  to  florgive  him]  He  had  now  suffered 
enough:  for  the  punishment  inflicted  had  answered  the  end 
for  which  it  was  inflicted  ;  and  there  was  some  danger  that  if 
this  poorculprit  were  not  restored  totlie  bo.som  of  the  Church, 
his  distress  and  anguish  would  destroy  his  life,  or  drive  him 
to  despair. 

8.  'J'hat  ye  would  confirm  your  love  to-ward  him.]  You  do 
love  him,  notwithstanding  the  reproach  he  has  brought  on  the 
Gospel ;  and,  notwithstanding  your  love  to  him,  ye  were 
obliged  to  cut  him  oil"  for  the  credit  of  the  Gospel.  Now  that 
he  has  repented,  /  beseech  you  to  confirm,  Kvpucai,  to  ratify, 
by  a  public  act  of  the  Church,  your  love  to  him;  give  him 
the /u//cs/  proof  that  ye  do  love  him,  by  forgiving  him,  and 
restoring  him  to  his  place  in  the  Church. 

9.  For  to  this  end,  also,  did  I  write]  Eypa\f/a^  I  have  writ- 
ten this  also,  the  advices  and  commands  which  I  now  give 
you ;  that  I  might  know  whether  yc  be  obedient  in  all  thinga 

167  r 


TVie  apostle^s  concern  at 


II.  CORINTHIANS. 


not  finding  Titus,  <f-e. 


10  To  whom  ye  forgive  any  thing,  I  forgive  also  :  for,  if  I 
loi-gave  any  thing,  to  whom  I  forgave  it,  for  your  sa^esjorgave 
lit '  in  the  person  of  Christ ; 

U  Lest  Satan  should  get  an  advantage  of  us  ;  for  we  are  not 
ignorant  of  his  devices. 

12  Furthermore,  "  when  I  came  to  Troas  to  preach  Christ's 
Gospel,  and  "  a  door  was  opened  unto  me  of  the  Lord  ; 
I  13  "  I  had  no  rest  in  my  spirit,  because  I  found  not  Titus  my 
brother  :  but  taking  my  leave  of  them,  I  went  from  tlience 
into  Macedonia. 

14  Now,  thanks  be  unto  God,  which  always  causeth  us  to  tri- 

lOr  in  the  ai^ht.— m  Arts  16.8.  &  SO,  R.—n  1  Cor.lfi.9.— ti  Ch. 7.5,6,— P  Cant.1.3.— 
ql  Coi.l.lS.— cCh.4.3.— sLuke2.M.  John  9.39.   1  Pet.S.7,8. 


10.  To  whom  ye  forgive  any  thing'\  Here  he  farther  shows 
them,  that  his  sole  object  in  the  punishment  inflicted  on  the 
transgressor,  was  his  amendment;  and,  therefore,  promises 
to  ratify  in  the  name  and  authority  of  Christ,  the  free  pardon 
which"  he  exhorts  them  to  dispense. 

In  the  person  of  Christ]  As  I  bslieve  Christ  acts  towards 
his  penitent  soul,  so  do  L  Christ  forgives  his  sin,  and  takes 
him  to  his  favour ;  let  us  forgive  him  his  offence  against  the 
Church,  and  restore  him  to  its  communion. 

11.  Lest  Satan  should  get  an  advantage]  If  the  man  who 
has  given  sufficient  proof  of  the  sincerity  of  his  repentance, 
be  not  restored,  lie  may  be  overwhelmed  w4th  sorrow,  and 
sink  into  despair :  and  then  the  discipline  of  the  Church  will 
be  represented,  not  as  emendatory,  but  as  leading  to  destruc- 
tion. Of  this,  our  enemies  would  most  gladly  avail  them- 
Belves,  as  they  wish  to  discredit  this  ministry :  and  there  is 
always  at  hand  a  devil  to  suggest  evil,  and  prompt  men  to  do 
it ;  for  in  this  respect  we  have  a  thorough  acquaintance  with 
his  devices.  Let  us,  therefore,  be  careful  to  remove  both 
from  Satan  and  his  partizans,  all  those  occasions  which  might 
turn  to  the  disadvantage  or  disparagement  of  the  Gospel  of 
Christ. 

12.  When  I  came  to  Trous]  After  having  written  the  former 
epistle,  and  not  having  heard  what  effect  it  had  produced  on 
your  minds ;  though  the  Lord  had  opened  me  a  particular 
door  to  preach  the  Gospel,  in  which  1  so  especially  rejoice  and 
glory. 

13.  Ihdd  no  rest  in  my  spirit]  I  was  so  concerned  for  you, 
through  the  love  1  bear  you,  that  1  was  greatly  distressed,  be- 
cause I  did  not  find  Titus  returned  to  give  me  an  account  of 
your  state. 

But  taking  my  leave  of  them]  I  went  thence  into  Macedo- 
nia, expecting  to  find  him  there,  and  thither  he  did  come,  and 
gave  me  a  joyous  account  of  your  state.    See  chap.  vii.  6,  7. 

14.  Now,  thanks  be  unto  God]  His  coming  dispelled  all  my 
feara,  and  was  the  cause  of  the  highest  satisfaction  to  my 
mind ;  and  filled  my  heart  with  gratitude  to  God,  who  is  tlie 
author  of  all  good  :  and  who  ahoays  causeth  us  to  triumph  in 
Christ ;  not  only  gives  us  the  victory,  but  such  a  victory  as 
involves  the  total  ruin  of  our  enemies  ;  and  gives  us  cause  of 
triumphing  in  him,  through  whom  we  have  obtained  this 
victorj^. 

A  triumph  among  the  Romans,  to  which  the  apostle  here 
alludes,  was  a  public  and  solemn  honovir,  conferred  by  them 
on  a  victorious  general,  by  allowing  him  a  magnificent  pro- 
cession through  the  city. 

This  was  not  granted  by  the  senate,  unless  the  general  had 
gained  a  very  signal  and  decisive  victory ;  conquered  a  pro- 
vince, &c.  On  such  occasions,  the  general  was  usually  clad 
in  a  rich  purple  robe,  interwoven  with  figures  of  gold,  setting 
forth  the  grandeur  of  his  achievements :  his  buskins  were 
ibeset  with  pearls,  and  he  wore  a  crown,  which  at  first  was'of 
laurel,  but  was  afterward  of  pure  gold.  In  one  hand,  he  had 
.a  branch  of  laurel,  the  emblem  of  victory ;  and,  in  the  other, 
his  truncheon.  He  was  carried  in  a  magnificent  chariot, 
.adorned  with  ivory,  and  plates  of  gold ;  and  usually  drawn  by 
iwo  white  horses.  Other  animals  were  also  used  :  when 
Pompey  triumphed  over  Africa,  his  chariot  was  dra^vn  by  tie- 
phants  ;  that  of  Mark  Antony  by  lions  ;  that  of  Heliogabalus 
Dy  tigers ;  and  that  of  Aurelius  by  deer.  His  cliildren  either 
sat  at  his  feet  in  the  chariot,  or  rode  on  the  chariot  horses. 
To  keep  him  humble  amidst  these  great  honours,  a  slave  stoofl 
at  his  back,  casting  out  incessant  railings  and  reproaches; 
and  carefully  enumerating  all  his  vices,  &c.  Musicians 
led  up  the  procession,  and  played  triumphal  pieces  in  praise 
of  the  general;  and  these  were  followed  by  young  men,  who 
led  the  victims  which  were  to  be  sacrificed  on  the  occasion, 
with  their  horns  gilded,  and  their  heads  and  necks  adorned 
with  ribbands  and  garlands.  Next  followed  carts,  loaded 
with  the  spoils  taken  from  the  enemy,  with  tlieir  horses,  cha- 
riots, &c.  These  were  followed  by  the  kings,  princes,  or  ge- 
nerals, taken  in  the  war,  loaded  with  chains.  Immediately 
after  these,  came  the  triutnphal  chariot,  before  which,  as  it 
passed,  the  people  strewed  flowers,  and  shouted  lotriumphe! 

The  triumphal  chariot  was  followed  by  the  senate,  and  the 
procession  was  closed  by  the  priests  and  their  attendants,  with 
the  different  sawificial  utensils ;  and  a  while  ox,  which  was 
to  be  the  chief  victim.  They  then  passed  through  the  trium- 
phal arch,  along  the  via  sacra  to  the  capital,  where  the  vic- 
tims were  slain. 

During  this  time,  all  the  temples  were  opened,  and  every 
altar  smoked  with  offerings  and  incense. 

The  people  at  Corinth  were  sufficiently  acquainted  Avith  llie 

nature  of  a  triumph :  about  two  hundred  years  before  this,  Lu- 

168 


umph  in  Christ ;  and  maketh  manifest  p  the  savour  of  liia 
knowledge  by  us  in  every  place. 

15  For  we  are  unto  God  a  sweet  savour  of  Christ,  '^  in  them 
that  are  saved,  and  '  in  them  that  perish  : 

16  '  To  the  one  we  are  the  savour  of  death  unto  death  ;  and 
to  the  other  the  savour  of  life  unto  life.  And  '  who  is  suffl- 
cient  for  these  things  1 

17  For  we  are  not  as  many,  which  "  corrupt  v  the  word  of 
God  ;  but  as  w  of  sincerity,  but  as  of  God,  in  the  sight  of  God 
speak  we  *  in  Christ. 


cius  Mummius,  the  Roman  consul,  had  conquered  all  Achaia, 
destroyed  Corinth,  Thebes,  and  Chalcis;  and,  by  order  of  the 
senate,  had  a  grand  triumph,  and  was  surnamed  Achaicus. 
St.  Paul  had  now  a  triumph,  (but  of  a  widely  different  kind,) 
over  the  same  people;  his  triumph  teas  in  Christ,  and  to 
Clirist  he  gives  all  the  glory  ;  his  sacrifice  was  that  of  thanks- 
giving to  his  Lord ;  and,  the  incense  offered  on  the  occasion, 
caused  the  savour  of  the  knowledge  of  Christ  to  be  manifest- 
ed in  everyplace.  As  the  smoke  of  the  victims,  and  incense 
offered  on  such  an  occasion,  would  fill  the  whole  city  with 
tlieir  perfume;  so  the  odour  of  the  name  and  doctrine  of 
Christ,  filled  the  whole  of  Corinth,  and  the  neighbouring  re- 
gions; and  the  apostles  appeared  as  triumphing,  in  and 
through  Christ,  over  devils,  idols,  superstition,  ignorance, 
and  vice,  wherever  they  came. 

1-5.  For  we  are  unto  God  a  sweet  savour  of  Christ^  The 
apostle  still  alludes  to  the  case  of  a  triumph;  the  conqueror 
always  represented  the  person  of  Jupiter ;  as  even  the  hea- 
thens supposed,  that  God  alone  could  give  the  victory  ;  and, 
as  the  punishment  of  death  was  inflicted  on  some  of  the  cap- 
tives, who  had  often  rebelled,  and  broken  leagues  and  cove- 
nants ;  so  others  were  spared,  made  tributaries,  and  often 
became  allies:  alluding  to  this,  the  apostle  says,  we  are  a 
siceet  savour  to  God,  we  have  fulfilled  his  will  in  faithfully 
proclaiming  the  Gospel,  and  fighting  against  sin.  And,  as  he 
has  determined,  that  those  who  fiefe re,  shall  be  saved,  and 
tlinse  who  believe  not,  shall  perish ;  we  are  as  equally  ac- 
ceptable to  him,  though  we  unsuccessfully  preach  the  Gospel 
to  some  who  obstinately  reject  it,  and  so  perish  ;  as  we  are  in 
preaching  to  olliers  who  believe,  and  are  saved. 

16.  To  the  one  we  are  the  savour  of  death  unto  death]  There 
are  several  sayings  among  the  ancient  .Jewish  writers  similar 
to  this.  In  Debarim  Rabba,  sect.  i.  fol.  248,  it  is  said,  "As 
the  bee  brings  home  honey  to  its  owner,  but  stings  others  ;  so 
is  it  with  the  words  of  the  law ;"  '^Nilf  •'"?  □■'"'n  dd  sa^n  chnyini 
leyisrael ;  "  They  are  a  savour  of  lives  to  the  Israelites  :" 
D7iyr\  niDiN"?  niDn  DDI  ve-sam  hamaveth  Icomoth  haolani  ; 
"  And  a  savour  of  death  to  the  people  of  this  world."  The 
learned  reader  may  see  much  more  to  this  effect  in  Schoettgen. 
The  apostle's  meaning  is  plain;  tliosewlio  believe  and  receive 
the  Gospel,  are  saved;  those  who  reject  it,  perish.  The  mean- 
ing of  the  rabbins  is  not  less  plain ;  the  Israelites  received  the 
law  and  the  prophets  as  from  God ;  and  thus  possessed  the 
means  of  salvation.  The  Gentiles  ridiculed  and  despisea 
them,  and  thus  continued  in  the  path  of  death.  The  same 
happens  to  the  present  day,  to  those  who  receive,  and  to  tho.'se 
who  reject  the  Gospel:  it  is  the  means  of  salvation  to  tlie 
former  ;  it  is  the  means  of  destruction  to  the  latter  ;  for  they 
are  not  only  not  saved,  because  they  do  not  believe  the  Gos- 
pel ;  but  they  arc  condemned  because  they  %ject  it.  For,  how 
can  they  escape  who  neglect  so  great  a  salvation  %  The  sun, 
which  nourishes  the  tree  that  is  planted  in  a  good  soil,  decoui- 
poses  and  destroys  it,  if  plucked  nn  and  laid  on  the  surface. 

That  the  satJed,  (jo)^Oj.itvot,  and  they  t\\aX/perish,  airoWvfitvoi, 
mean  those  who  receive  and  obey  the  Gospel,  and  those  who 
reject  it,  and  live  and  die  in  sin,  needs  no  proof.  No  other 
kinds  of  reprobate  and  elect,  in  reference  to  the  eternal  world, 
are  known  in  the  Rook  of  Goo ;  though  they  abound  in  the 
books  of  men.  The  Jev.'s  were  possessed  with  such  an  exalt- 
ed opinion  of  their  own  excellence,  that  they  imagined  that  all 
the  love  and  mercy  of  God  were  concentrated  among  them- 
selves ;  and  that  God  never  would  extend  his  grace  to  the 
Gentiles. 

Such  sentiments  may  become  Jews  ;  but  when  we  find  some 
Gentiles  arrogating  to  themselves  all  the  salvation  of  God,  and 
endeavouring  to  prove  that  he  has  excluded  the  major  part 
even  of  their  own  world,  the  Gentiles,  from  Ihc  possibility  ot 
obtaining  mercy  ;  and  that  God  has  made  an  eternal  purpose, 
that  the  death  of  Christ  shall  never  avail  them ;  and  that  no 
saving  grace  shall  ever  be  granted  to  them ;  and  that  they 
shall  infallibly  and  eternally  perish  !  What  shall  we  say  to 
such  things  7  It  is  Judaism  in  its  worst  shape  :  Judaism  with 
innumerable  deteriorations.  The  propagators  of  such  sys- 
tems, must  answer  for  them  to  God. 

Who  is  sufficient  for  these  things  7]  Is  it  the  false  apostle 
that  has  been  labouring  to  pervert  you  t  Or,  is  it  Uie  men  to 
whom  God  has  given  an  exlraordinaiy  commission,  and  sealed 
it  by  the  miraculous  gifts  of  the  Holy  Ghost  ■?  That  this  is  the 
apostle's  meaning,  is  evident  from  the  foUovying  verse, 

17,  for  iDe  are  not  as  many,  which  corrupt  the  word  of  God] 
God  has  made  us  sufficient  for  these  things,  by  giving  us  his 
own  jiure  doctrine,  the  ministry  of  reconciliation,  which  we 
conscieiiliou.sly  preserve  and  preach  :  and  we  act,  not  like 
many  among  you,  who,  having  received  that  doctrine, cor/K/i^ 


Tenderness  should  be  used 


CHAPTER  III. 


in  cxpdlinpr  members. 


it;  mingling  wM\  it  tlinir  own  inventions;  and  explaining 
away  its  force  and  induence,  so  as  to  accoinmodute  it  to  men 
of  Oiinial  minds. 

The  word  Kajrq\cvovrc(,  from  <,-a7r/)Xof,  a  tavcrn-lcncper,  sig- 
nifies acting  like  an  unprincipled  vintner;  for  this  class  of 
men  have  ever  6een  notorious  for  adulterating  their  wines; 
mixing  them  with  liquors  of  no  worth,  tliat  llierehy  they  might 
increase  their  qnantity ;  and  thus  llie  mixtHre  was  sold  for 
the  same  price  as  the  pure  trine.  Isa.  i.  H.  Thy  wine  ia 
•mixed  with  water  ;  the  ??epu<agint  tluis  translate  at  KaTtrjXui 
oov  ni<Tyov(Ti  Tuv  nivov  vpuri,  "  Thy  rireinf rs  mix  lliy  wine 
with  water:"  that  is,  thy  fnlse  prophets  and  corrupt  priests 
adulterate  the  word  of  God,  and  render  it  of  none  cflTcct,  by 
liicir  explanations  and  traditions. 

The  word  has  been  used,  both  among  the  Greeks  and  I.«i- 
tins,  to  signify  a  prostitution  of  wliat  was  right  and  just,  for 
the  sake  of  gain.  So  Ihrodian,  lib.  vi.  cap.  II.  Fjtprivrjv  \pv. 
aiov  KavriXtvuvT  F.i;.  "  Making  peace  for  money."  !So  Cn«- 
ponari  Br.llum,  is  "To  make  war  for  money."  In  short,  tlie 
word  is  vised  to  signify  any  artifice  employed  to  get  gain,  by 
making  a  thing  look  more  orV;e«cr  than  it  is;  ox  mingling 
tliat  which  is  excellent  with  what  is  not  so,  to  promote  llie 
giin  of  the  adiiUerator. 

It  is  psed  by  Aristophanes,  Flu4o,  Act.  iv.  seen.  5.  ver.  1064. 
to  express  an  old  woman,  who  was  patched  and  painted,  to 
hide  her  iteformity. 

Oil  &~}T^,  rirst  jicv  vvv  Kairri\  IK Mi  txci' 
Va  S'  cxirXvucirai  rovru  to  iptjivdiov, 
O-d/ti  Karnfri^a  rov  Ttp-xnoTTon  yc  ra  pax*?- 
Not  at  all :  tlie  old  woman  is  painted  : 
If  the  paint  were  waslied  olT,  then  you 
Would  plainly  see  her  wrinkled  face. 
Where  see  llie  note  of  the  scholiast,  who  observes,  tliat  the 
term  is  applied  to  tliose  who  deal  in  clothes,  patching,  mend- 
ing, <tc.  as  well  as  to  those  who  mix  bad  wine  with  good. 
KiiTijX(«r'oj  cxc     n.ii'iivpyiK'oi-  iTzti  01  Ka7Tri\ot  xf'^o'  "ai  ava- 
irnciv  TO  tjiaria  ciwOjti,  xai  rov  oivnv  ic  VjiOuXtvovoi,  avjijtiy- 
vvvTC%  ai'To)  (xa-o-ii-'    Vid.  Kusteri  Aristoph.  pag.  45. 

nut  n.f  of  sincerity]  RJ  eiXtKpiveiag.  See  the  note  on  chap. 
i.  ver.  12.  We  receive  the  doctrine  pure  from  God :  we  heep 
it  pure:  and  deliver  it  in  its  purity  to  mankind.  For  ice 
speak  in  Christ,  in  tlie  tilings  of  his  Go.^pel,  as  being  in  the 


eight  of  God ;  our  whole  souls,  and  all  their  motives,  bein" 
known  to  liim.  As  the  unprincipled  vintner  knows  that  he 
adulterates  the  wine,  his  couscieni-i;  testifying  this;  so  we 
know  tliat  we  deliver  tlie  sincere  truth  of  God,  om-conscienco 
witnessing  that  we  deliver  it  to  you,  as  we  receive  it,  by  the 
inspiration  of  the  Spirit  of  truth. 

1.  That  St.  Paul  was  a  man  of  a  very  tender  and  loring 
spirit,  is  evident  from  all  liis  epistles  ;  but  especially  from 
this  ;  and  particularly  from  the  chapter  before  us.  It  was  not 
an  eiiiy  thing  with  him  to  give  a  reproof;  and  nothing  but  ii 
sense  of  his  duty  to  God  and  his  church  could  have  led  liirn  to 
use  his  apostolical  power,  to  inflict  spiritual  pnuis>imont  on 
transgressors.  lie  felt  like;  a  loving  and  tender  father,  who, 
being  obliged  to  correct  liL-^  froward  and  disobedient  child, 
feels  in  his  own  heart  the  pain  of  a  hundred  hlotcs,  for  that 
occasioned  by  one  laid  on  tlie  body  of  his  son.  There  ar«'. 
some  ininLsiers  wlio  think  nothing'  of  cuttiii!;  ofT  member.s 
from  the  church  of  Christ;  they  seem  to  do  it,  if  not  cheer- 
fully, yet  with  indillcrence  and  unconcern !  How  can  this  be  t 
Nothing  but  absolute  duty  to  God  sliould  induce  any  man  t-i 
separate  from  the  visible  church  any  person;  and  tlifn,  it 
must  be  on  the  conviction  tliat  the  case  is  totally  hopeless. 
And  who,  even  in  those  circuni.stancesj  that  knows  the  wortli 
of  a  soul,  can  do  it  without  torture  of  heart ! 

2.  We  must  not  only  love  the  doctrines,  but  also  the  mora- 
lity of  the  Gospel.  He  who  loves  tliis,  will  not  corrupt  it  : 
but  as  Q,uesnel  says  truly,  in  order  to  love  the  truth,  a  man 
must  practise  it;  as,  in  order  to  practise  it,  he  must  love  it. 
That  a  minister,  says  he,  may  preach  the  word  of  God  in  such 
a  manner  as  is  worthy  of  him  ;  he  must,  with  St.  Paul,  be  al- 
ways mindful  of  these  three  things:  I.  That  he  be  sent  by 
God,  and  that  he  speak  directly  from  him ;  and  as  his  ambas- 
sa.lor.  2.  That  he  speak  as  in  his  presence,  and  under  hi.^ 
immediate  inspection.  3.  That  he  consider  himself  ns  being 
in  the  place  of  Christ,  and  endeavour  to  minister  to  the  soul:4 
of  men,  as  he  has  reason  to  believe  Christ  would  Ao,  were  Iw^ 
in  the  pl'-.ce  ;  and,  as  he  knows  t'hrist  did,  when  he  sojourned 
among  men.  The  minister  of  the  (Jospel  is  Christ's  ambassa- 
dor; and  he  prays  men  in  Christ's  sle:id  to  be  reconciled  to 
God. — See  chap.  v.  20.  Tlie  people  should  consider  the  nature. 
of  this  ambassnge ;  receive  it  as  coming  immediately  from 
God,  that  it  may  accomplish  the  end  for  whicli  he  has  sent  it. 


CHAPTER  Iir. 
77ie  ajjoalfe  shows,  in  opposition  to  his  detractors,  that  the  faith  and  salvation  of  the  Corinthians  wasastifficient  testimony 
of  his  Divine  mission  ;  tliat  he  needed  no  letters  of  recommendation,  tlie  Christian  cOnvertsat  Coritttii  bcinga  manifein 
proof  that  he  was  an  apostle  of  Christ,  1— .3.  He  extols  the  Christian  ministry  as  being  infmiteb/  more  cxceUent  than, 
thru  of  Moses,  4—12.  Compares  the  different  modes  of  announcing  the  truth,  under  the  Law  and  under  tlieGotpel ;  in 
the  former  it  was  obscurely  delivered  ;  and  the  rc:l  of  darkness,  typified  hy  the  veil  which  Moses  wore,  is  still  on  the  hearts 
of  the  Jews:  hut  when  they  turn  to  Christ,  this  veil  shall  be  taken  away,  13—10.  On  the  contrary,  the  Guvpel  dispensa- 
tion is  spiritual :  leads  to  the  nearest  rieirs  ofhcnv.-'.nly  things  ;  and  those  who  receive  it,  are  chj.iged  into  tlie  glorious 
likeness  of  God,  by  the.  agency  of  his  Spirit,  17,  15.     [A.  M.  40131.     A.  D.  07.     A.  U.  C.  810.    An.  Imp.  Nuronis  Ca;s.  4.] 

of  Christ  J  ministered  by  us  ;  written  not  with  ink,  but  with 
the  Spirit  of  the  living  God  ;  not  '  in  tables  of  stone,  but  f  in 
fleshly  tables  of  the  heart. 

4  .\nd  such  trust  have  we  through  Christ  to  God-ward  : 

5  "  Not  that  we  are  suflietent  of  ourselves  to  think  anv  thing 
as  of  ourselves  ;  but  h  our  sufliciencv  is  of  Cod  ; 


DO  "  we  begin  again  to  conimend  ourselves  1  or  need  we,  as 
some  others,  I' epistles  of  commendation  to  you,  or /p«e;a. 
of  commendation  from  you  1 

2  "  Ye  are  our  epistle  written  in  our  hearts,  known  and  read 
of  all  men  : 

3  Kornsmuch  as  yc  are  manifestly  declared  to  be  the  epistle 

K  rh.S  13  &  10  8, 12.  &  l?.!!.— b  Acta  IS.a;.— «  1  Cor.9.2.— d  1  Cor.3  3.— e  Exod. 
II.  I-."  t.'Sl  I. 


NOTRS. — Verse  1.  Do  we  begin  aeain  to  commend  our- 
.''elves  I]  By  speaking  thus  of  our  sincerity.  Divine  mission, 
«tc.  is  it  with  a  drsiiin  to  conciliate  your  esteem,  or  ingratiate 
ours;;lvcs  in  your  atreclions'?  Tty  no  means. 

f)r  verd  ire — cpistlrs  of  commendation]  .\re  we  so  desti- 
tute of  ministerial  abilities,  and  Divine  influence,  that  we 
need,  in  order  to  be  received  in  different  churches,  to  have 
leltci'S  of  recommendation  '  Certainly  not.  God  causes  us  to 
Iriumnh  llirough  Christ  in  every  place  ;  and  your  convei-sion 
is  such  an  evident  seat  to  our  ministry,  as  leaves  no  doubt  that 
God  is  with  us. 

Letters  of  commendation]    Were  frequent  in  the  primitive 


God;  for  the  eifts  and  graces  that  constitute  the  mind  that 
was  in  Christ,  are  produced  in  you  by  the  Holy  Ghost. 

Not  in  tables  of  stone]  Where  men  engrave  contract.?,  or 
record  events,  but  in  fleshly  tables  of  the  heart,  the  work  of 
salvation  taking  place  in  all  your  afTcctions,  appetites,  ami  de- 
sires; working  that  change  tf/Mf'rt  that  is  so  signally  mani- 
fested without.  Sec  the  parts  of  this  fisurative  speech:  1. 
.lesus  Christ  dictates.  2.  The  apostle  writes.  :!.  The  heart.i 
of  the  Corinthians  are  the  substance  on  which  the  writing  ia 
made.  And,  4.  The  Holy  Spirit  produces  that  influence  ^iy 
which  the  <j«ces  are  made,  and  t)ie  mark  becomes  evident. 
Here  is  not  only  an  allusion  to  making  inscriptions  on  stones. 


hnrch,  and  were  also  m  use  in  the  apostolic  church  :  as  we  j  where  one  dictates  the  matter,  and  another  cuts  the  letters  ■ 
icarn  from  this  place.  Hut  these  were,  in  all  probability,  not  and  probahlv  there  were  certain  cases  where  some  rolourin" 
.ised  by  the  apostles  ;  their  helners,  successors,  and  those  who  matter  was  'used  to  make  the  inscription  the  more  legible  , 
,iad  not  the  miraculous  gifts  of  the  Spirit,  needed  such  letters  :  I  .-md  when  the  stone  was  engraved,  it  was  set  iin  in  some  pub- 
nnd  they  were  necc;s.sary  to  prevent  (he  churches  from  being  ,  lie  place,  as  monuments,  inscripticms,  and  contracts  were. 


imposed  on  by  false  teachers.  Hut  when  apostles  came,  they 
Iirouglit  their  own  testimonials,  the  miraculous  gifts  of  the 
Holy  Spirit. 

2.  Ye  are  our  epistle]  I  bear  the  most  ardent  love  to  you. 
1  have  no  need  to  be  put  in  remembrance  of  you  by  any  epis- 
tles or  other  means  :  ye  are  written  in  my  heart ;  I  have  the 
most  aflectionate  remembrance  of  you. 

Known  and  rend  of  all  men]  For  wherever  I  go,  T  men- 
tion you  ;  speak  of  yoiir  various  gifts  and  graces,  and  praise 
your  knowledge  in  the  Gospel. 


that  they  might  he  seen,  knotrn,  and  rend  of  alt  men.  The 
apostle  may  here  refer  to  the  ten  commandments  written  by 
the  finger  of  God,  upon  two  tables  of  stone:  which  writing 
was  an  evidence  of  the  divine  mission  of  Mose.s,  as  the  con- 
version of  the  Corinthians  was  nn  evidence  of  the  mission  of 
St.  Paul.  But  it  may  be  as  well  to  ttike  the  words  in  a  general 
sense,  as  the  expres.sion  is  not  unfrequcnl  either  In  tlic  CHd 
Testament,  or  in  the  rabbinical  writers.     .See  Schoettgen. 

4.  Such  trust  have  we]   We  have  the  full..'st  conviction  that 
God  hath  thus  accredited  our  ministry  ;  and  that  ye  are  thus 


3.  Manifestly  declared  to  be  the  epistle  of  Christ]    Ye  arc  ,  converted  unto  him  ;  and  are  monuincnls  of  his  "mercy,  and 
Tn  our  hearts  ;  and  ChrisJ[  has  written  you  there  ;  but  your-  j  proofs  of  the  truth  of'  our  ministry. 


selves  are  the  epistle  of  Christ :  the  clianse  produced  in  your 
hearts  and  Uve.^  and  the  salvation  which  vou  have  received, 
arc  as  truly  the  work  of  Christ  as  a  letter  dictated  and  written 
by  a  man  is  his  work. 
^rlniste^ed  by  us]    Ye  are  the  writing,  but  Christ  used  me 


5.  Not  that  we  are  sufficient  of  ourselves]  We  do  not  arro- 
gate to  ourselves  any  power  to  enlighten  the  mind  or  changB 
the  heart :  we  are  otily  instruments  in  the  haml  of  God.  Nop 
w,is  it  possible  for  us  apostles  loi'.nk,ln  invent  such  a  schem"» 
of  salvation  as  is  the  Gospel :  and,  if  we  even  had  been  equal 


as  the  pen  ;  Christ  dictated  and  I  wrote  ;  and  the  divine  cha  j  to  the  invention,  how  could  we  have  fulfilled  such  promin^t 
raciers  are  not  made  with  ink.  Imt  by  the  Spirit  of  the  living  \  as  this  scheme  cf  Balvation  abounds  with?  Gel  alon»  eould 
Vol.  VI.  Y  169 


Comparative  excellence  of  the 

6  Who  also  liath  made  us  able  '  ministers  of  k  the  new  testa- 
ment ;  not  '  of  the  letter,  but  of  the  spirit  :  for  "  the  letter 
killeth,"  but  the  spirit  "  giveth  life. 

7  But  if  r  tlie  ministration  of  death,  «  written  anrf  engraven 
in  stones  was  glorious,  '  so  that  tlie  children  of  Israel  could 
not  steadfastly  behold  the  face  of  Moses  for  the  glory  of  his 
countenance  ;  wliich  glory  was  to  be  done  away  : 

8  How  sliall  not '  the  ministration  of  the  spirit  be  ratlicr  glo- 
rious 1 

i  I  Tor  3  >-.  St,  15  m.  rh.516.  Eph3.7.  ColI.aS,S9.  1  Tim. 1. 11,13.  STim.l. 
Jl  -k  Jci-  31  31  Mail. 26.28.  Heb.8.6,  8.-1  llom.a.a7,a9.&.  7.6.— m  lloin  3  M.St,  4. 
rs'.&T.D,  10,  II.  Oal.3.10. 


II.  COfllNTHIANS. 


Old  and  New  Coveflaiila. 


9  For,  if  the  ministration  of  condemnation  be  glory,  much 
more  doth  the  ministration  'of  righteousness  exceed  in  glory. 

10  For,  even  that  which  was  made  glorious  had  no  glory  in 
this  respect,  by  reason  of  the  glory  that  excelletli. 

1 1  For,  if  that  which  is  done  away  was  glorious,  much  more 
that  wiiich  remaineth  is  glorious. 

12  Seeing  then  that  we  have  such  hope,  "  we  use  great  "  pfein- 
ncss  of  speecli : 

13  And  not  as  Moses,  ^'  which  put  a  veil  over  his  face,  that 

n  JoIinfi.fiS.    Rom.e.a.— oOr,  quickcnelh.— p  Rom.7. 10— n  Exort  34.1,28.    Deu. 
10. 1 ,&;c.— r  E/od.34.  29,  30,  K.— s  Qui. 3.5.— t  Rom.  1. I7.tt 3.ai.— u  Ch.7.4.     Eph.6. 


fulfil  those  promises :  and  he  fulfils  only  those  which  he  makes 
himself.  All  those  promises  have  been  ameyi;  ratified  and 
fullilled  to  you  who  have  believed  on  Clirist  .Jesus,  according 
to  our  preaching.  Therefore  ye  arc  God's  workmanship ;  and 
it  is  only  by  God's  sufficiency,  tliat  we  have  been  able  to  do 
anything:  this  1  believe  to  be  the  apostle's  meaning  in  this 
place ;  and  that  he  speaks  here  merely  of  the  Gospel  scheme  ; 
and  the  inability  of  huiuan  wisdom  to  invent  it:  and  the 
words  ^nYinanbai  ti,  which  we  translate  to  think  any  thing, 
signify  properly,  to  Ji/id  any  thing  out  by  reasoniyig :  and  as 
the  Gospel  scheme  of  salvation  is  the  subject  in  hand,  to  that 
subject  tlie  words  are  to  be  referred  and  limited.  The  words, 
however,  contain  also  a  general  truth;  we  can  neither  think, 
ncl,  nor  be  without  God.  From  him  we  have  received  all  onr 
powers,  whether  of  body  or  of  mind;  and  without  l.iui  we 
can  do  nothing.  But  we  may  abuse  both  our  power  of  think- 
ing and  acting  ;  for  the  power  to  think,  and  the  power  to  act, 
are  widely  different  from  the  act  of  thinking,  and  the  act  of 
doing.  God  gives  us  the  power  or  capacity  to  think  and  act, 
fnit  he  neither  thinks  nor  acts  for  us.  It  is  on  this  ground  that 
we  may  abuse  our  powers,  and  think  evil,  and  act  wickedly  ; 
and  it  is  on  this  ground  that  we  are  accountable  for  our 
thoughts,  words,  and  deeds. 

6.  Who  hath  made  us  able  ministers'\  This  is  a  more  formal 
answer  to  the  question,  Who  is  sufficieiit  for  these  things  ? 
T/)os  ravra  ns  txavoi  ;  chap.  ii.  16.  God,  says  the  apostle,  has 
made  us  ahle  ministers  ;  iKavcjaiv  rj^uiq  Siukovovs,  he  has  made 
us  sufficient  for  these  things;  for  the  reader  will  observe, 
(hat  he  uses  the  same  word  in  both  places.  We  apostles  exe- 
cute, under  the  Divine  influence,  what  God  himself  has  de- 
vised. We  are  ministers  of  the  new  covenant ;  of  this  new 
dispensation  of  truth,  light,  and  life,  by  Christ  .Jesus.  A  sys- 
tem which  not  only  proves  itself  to  have  come  from  God  ;  but  I 
necessarily  implies,  that  God  himself  by  his  own  Spirit,  is  a 
continual  agent  in  it;  ever  bringing  its  mighty  purposes  to 
pass.  On  the  words  Katuri  StaOriKri,  7iew  covenant,  see  the 
Preface  to  the  Gospel  of  St.  Matthew. 

Not  of  the  letter,  but  of  the  spirit]  The  apostle  does  not 
mean  here,  as  some  have  imagined,  that  he  states  himself  to 
be  a  minister  of  tlie  New  Testament,  in  opposition  to  the  ()ld : 
and  that  it  is  the  Old  Testament  that  kills,  and  the  New  that 
gives  life;  but  tliat  the  New  Testament  gives  the  proper 
meaning  of  the  Old ;  for  the  old  covenant  had  its  letter  and 
its  Sjdril ;  its  literal  and  its  spiritual  meaning.  The  law  was 
founded  oa  the  very  supposition  of  the  Gospel ;  and  all  its 
sacrifices,  typos,  and  ceremonies,  refer  to  tlie  Gospel.  The 
Jews  rested  in  the  letter,  which  not  only  allbrded  no  means 
of  life,  but  killed,  by  condemning  every  transgressor  to  death. 
They  did  not  look  at  the  spirit;  did  not  endeavour  to  find  out 
the  spiritual  meaning;  and  therefore  they  rejected  Christ,  who 
was  the  end  of  the  law  for  justification  ;  and  so,  for  redemp- 
tion from  death,  to  every  one  that  believes.  The  new  cove- 
nant set  all  these  spiritual  things  at  once  before  their  eyes  ; 
and  showed  them  the  end,  object,  and  design  of  the  law:  and 
thus  the  apostles  who  preached  it,  were  ministers  of  that  Spirit 
which  gives  life. 

Every  institution  has  its  letter  as  well  as  its  spirit;  as,  every 
leord  must  refer  to  something,  of  which  it  is  the  sign  or  sig- 
nifirator.  The  Gospel  has  both  its  letter  and  its  spirit ;  and 
multitudes  of  professing  Cliristians,  by  resting  in  tlie  letter, 
receive  not  the  life,  which  f  is  calculated  to  impart.  Water, 
in  baptism,  is  the  letter  that  points  out  the  purification  of  the 
soul;  they  who  rest  in  this  letter,  are  without  this  purifica- 
tion ;  and  dying  in  that  state,  they  die  eternally.  Bread 
and  wine,  in  the  sacrament  of  the  Lord^  supper,  are  the 
letter  ;  the  atoning  efficacy  of  the  death  of  Jesus,  and  the 
grace,  communicated  by  this  to  the  soul  of  a  believer,  arc  the 
spirit.  Multitudes  rest  in  this  letter ;  simply  receiving  tliese 
symbols,  without  reference  to  the  atonement,  or  to  their  gnilt; 
and  thus  lose  the  benefit  of  the  atonement  and  the  salvation 
of  their  souls.  The  whole  Uliristian  life  is  comprehended  by 
our  Lord  under  the  letter  follow  me.  Does  not  any  one  see, 
that  a  man,  taking  up  this  letter  only,  and  following  Christ 
through  Judea,  Galilee,  Samaria,  &c.  to  the  city,  temple,  vil- 
lages, sea-coast,  momitains,  &c.  fulfilled  no  part  of  the  spirit, 
and  might,  with  all  this/o/^otc/r?^,  lose  his  souH  Whereas  tlie 
SPIRIT,  viz.  receive  my  doctrine,  believe  my  sayings,  look  by 
faith  for  the  fulfilment  of  my  promises,  imitate  my  example, 
would  necessarily  lead  him  to  life  eternal.  It  may  be  safely 
asserted,  that  the  Jews,  in  no  period  of  their  history,  ever 
rested  more  in  the  letter  of  their  law ;  than  the  vast  majority 
of  Christians  are  doing  in  the  letter  of  their  Gospel. 


Unto 
multitudes  of  Christiaifis  Christ  may  truly  say,  Ye  will  7iot 

come  unto  me.  that  yc  may  have  life.  .  .. 

7.  Tlie  nUnistiai'ign  nf  death]    Here  the  apostle  evidently    way  hew  ;  ttud  we  speak  so,  that  ull  may  understand. 
170 


intends  the  law.  It  was  a  ministration  iiaKovia,  or  service  of 
death.  It  was  the  province  of  the  law  to  ascertain  the  duty 
of  man :  to  assign  his  duties ;  to  fix  penalties  for  transgres- 
sion, &c.  and  by  it  is  the  knowledge  of  sin.  As  man  is  prone 
to  sin,  and  is  continually  coininitting  it;  tViis  law  was  to  hini 
a  continual  ministration  of  death.  Its  letter  killed ;  and  it 
was  only  the  Gospel  to  whioli  it  referred,  that  could  give  life  ; 
because  that  Gospel  held  out  the  only  available  atonement. 

Yet,  this  ministration  of  death,  the  ten  commandments, 
written  on  stones,  a  part  of  the  Mosaic  institution,  being  _put 
for  the  whole,  was  glorious;  was  full  of  splendour ;  for  the 
apostle  refers  to  the  thunderings  and  lightnings,  and  lumi- 
nous aj)pearances,  which  took  place  in  the  giving  of  the  lawj 
so  that  tlie  very  body  of  Moses  partook  of  the  effulgence  in 
such  a  manner  that  the  children  of  Israel  could  not  look  uport 
his  face  ;  and  he,  to  hide  it,  was  obliged  to  use  a  veil.  All  thig 
was  intended  to  sliow  the  excellency  of  tliat  law,  as  an  insti- 
tution coming  immediately  from  God  :  and  the  apostle  gives  it 
all  its  heightenings,  that  he  may  compare  it  to  the  Gospel,  and 
thereby  prove,  that,  glorious  as  it  was,  it  had  no  glory  that  could 
be  compared  with  that  of  the  Gospel:  and  that  even  the  glory  jt 
had  was  a  glory  that  was  to  be  done  away  ;  to  be  absorbed,  as 
the  light  of  the  stars,  planets,  and  moon,  are  absorbed  in  the 
splendour  of  the  sun.  See  the  notes  on  the  viilh  chap,  of  Ro- 
mans ;  and  see  those  on  Exod.  xix.  xx.  and  xxxiv.  29,  &c.  where 
this  subject  is  treated  in  all  its  details. 

8.  The  ministration  of  the  spirit]  The  Gospel  dispensation, 
Which  gives  the  true  spiritual  sense  of  the  law. 

J3e  rather  glorious]  Forasmuch  as  the  thing  signified  is  of 
infinitely  more  consequence  than  that  iw  vhich  it  is  signified. 
Tlie  THING  bread,  will  preserve  a  man  alive  :  the  word  bread, 
can  give  life  to  nothing. 

9.  The  ministratioyi  of  condemnaliort]  The  ?aj/;  which  as- 
certained sin,  and  condemned  it  to  just  punishment. 

Ttie  ministration  of  righteousness]  The  Gospel,  the  grand 
business  of  which  was  to  proclaim  the  doctrine,  fuKaiuawm, 
of  justification ;  and  to  show  how  God  could  be  just,  and  yet 
the  juslifier  of  hint  icho  believeth  in  Jesus. 

Exceed  in  glory.]  For  great,  gloiious,  and  awful  as  the  law 
may  be,  in  its  opposition  to  sin,  which  is  a  reproach  to  man, 
and  a  dishonour  to  God  ;  and  iu  its  punishment  of  sin  ;  yet.  If 
must  be  vastly  exceeded  by  that  system  which,  evidencing  an 
equal  abhorrence  of  sin,  finds  out  a  method  to  forgive  it;  to 
take  away  its  guilt  from  the  conscience ;  and  remove  all  its 
infection  from  the  soul.  That  this  could  be  done,  the  law 
pointed  out  by  its  blood  of  bulls  and  of  goats  ;  but  every  con- 
siderate mind  must  see,  that  it  was  impossible  for  those  to  take 
away  sin:  it  is  the  Gospel  that  does  what  the  law  signified  ;■ 
and,  forasmuch  as  the  performance  of  a  promise  is  greater 
than  the  j)romise  itself,  anil  the  substance  oi  a.  man  is  greater 
than  the  shadow  projected  by  that  substance ;  so  is  the  (iospel 
of  Jesus  Christ  greater  than  the  law  with  all  its  promises, 
types,  ceremonies,  and  shadows. 

10.  For,  eveii  that  which  was  made  glorious]  T]ye  law, 
which  was  exhibited  for  a  time  in  great  glory  and  splendour  j 
partly  wlien  it  was  given,  and  partly  by  the  splendour  of  God 
in  the  tabernacle,  and  first  temple  ;  but  all  this  ceased,  and 
tvas  done  away ;  was  intended  to  give  place  to  the  Gospel ; 
and  has  actnuily  given  place  to  that  system;  so  that  now,  in 
no  part  of  the  world,  is  that  law  perfwrned,  even  by  the  peo- 
ple who  are  attached  to  it,  and  reject  the  Gospel. 

The  glory  that  excelletli.]  The  Gospel  dispensation,  giving 
supcremiiient  displays  of  the  justice,  holiness,  goodness,  mer- 
cy, and  majesty  of  God. 

11.  For,  if  that  which  is  done  away,  &c.]  Here  is  another 
striking  diflerencc  between  the  law  and  the  Gospel.  The 
former  is  termed  to  Karapynvjievov,  that  which  is  counter- 
worked and  abolished:  the  latter  to  /icvov,  that  which  con. 
tinues,  which  is  not  for  a  particular  time,  place,  and  people, 
as  the  law  was  :  but  for  all  times,  all  places,  and  all  people. 
As  a  great,  universal,  and  permanent  good  vastly  excels  a 
good  that  is  small,  partial,  and  transitory,  so  does  the  Gospel 
dispensation  that  of  the  law. 

12.  Seeing~we  have  such  hope]  Such  glorious  prospects  as 
those  blessings  which  the  Gospel  sets  before  us ;  producing  saeh 
confidence,  as  the  fulfilment  of  so  many  promises  has  already 
doiie  ;  and  that  God  will  still  continue  to  work  for  us  and  by  us. 

We  use  great  plainness  of  speech]  TlaWri  napprjmii  xfiw/'cO", 
we  speak  not  only  with  all  confidence,  but  with  all  iinaginablu 
plainness ;  keeping  back  noliiiiig;  disguising  nothing;  con- 
cealing nothing;  and  here  we  diU'er  greatly  from  the  Jewish 
doctors,  and  from  the  Gentile  philosophers,  who  affect  oh- 
scarily ;  and  endeavour,  by  figures,  metapliois,  and  allegories, 
to  hide  every  thing  from  the  vulgar.     But  we  wish  that  all 


ffoVD  the  apostles  preached 


CHAPTER  IV. 


the  Gospel  of  Christ. 


the  children  of  Israel  could  not  steadfastly  look  to  *  the  end  of 
Cliat  whicli  is  abolished : 

14  But  ''their  minds  were  blinded:  for  until  this  day  ro- 
niaincth  the  same  veil  untaken  away  in  the  reading  of  the  old 
testament ;  which  veil  is  done  away  in  Clirist. 

15  But  even  unto  tills  day,  when  Moses  is  read,  the  veil  is 
upon  their  heart. 

I  Horn  10.4.  a«1.3.ia-yl5ii  R  m  Matt. HI  I,  14.  John  l-I.tt,  AcIoM.lS.  Rom. 
11.7,8,25.  Ch  4.4.— s  Kxo.l.W.Sl.   Koin,  ll.Ljl,^*^ 

13.  And  not  as  Moses]  The  splendour  of  Moses's  counte- 
nance was  so  great,  that  the  Israelites  could  not  bear  to  look 
upon  his  face;  and  therefore  he  was  obliged  to  veil  his  face: 
liiis,  It  appears  he  did  ti/picalli/,  to  represent  the  types  and 
shadows  by  whicli  tin;  whole  dispensation  of  which  he  was 
the  minister,  was  covered.  So  that  the  Israelites  could  not 
sleadfiislh/  lo'ik,  could  not  then  have  ihe/iilt  view  or  discern- 
iiteni  of  l/ml,  in  wluch  the  Mosaic  dispensation  should  issue 
and  lertnindte. 

11.  Jhtt  their  minds  were  Minded]  By  resting  in  tlio  letter, 
shuttiiii,'  tlieir  eyes  against  tlie  light  that  was  granted  to  thein, 
they  ciintractod  a  hardness  nr  stupidity  of  lieart.  And  the 
veil  that  was  on  tlie  face  of  Moses,  which  prevented  the  glory 
of  his  face frnm shining  O'lt,  may  he  considered  aseinblemati- 
cal  (if  tlie  veil  of  darkness  and  ignorance  that  is  on  their  hearts; 
and  which  hinders  the  glory  of  the  d'ospel  from  shining  in. 

Until  Ihi.f  day,  remaincth  the  same  veil]  Thi^y  are  still 
ignorant  of  the  spiritual  meaning  and  intention  of  their  own 
law,  called  here  -KoXaia  XiaOriKrj,  the  old  covenant.  See  the 
word  explained  in  the  Preface  to  St.  Matthew. 

In  the  reading  of  the  Old  Testament]  Here  is  an  evident 
ftlhisi<in  to  the  conduct  of  the  Jews  in  their  synagogues:  when 
t'ley  read  the  law,  they  cover  their  whole  head  with  a  veil, 
which  they  term  the  n''70/a/(7/i,  re/V,  from  hb'!2  talal,  to  cover; 
and  this  voluntary  usage  of  theirs,  the  apostle  tells  us,  is  an 
omiilem  of  the  darkness  of  their  hearts,  while  they  are  em- 
ployed even  in  sacred  duties. 

Yiliich  veil  is  done  away  in  Christ]  It  is  only  by  acknow- 
ledging Christ,  that  the  darkness  is  removed;  and  the  end 
and  spiritual  meaning  of  the  law  discerned. 

16.  When  il  shall  turn  to  the  Lord]  When  the  Israelitish  na- 
tion shall  turn  to  the  Lord  Jesi-s,  the  veil  shall  betaken  away; 
the  true  light  shall  sliine;  and  they  shall  see  all  things  clearly. 

Tliere  is  an  evident  allusion  here  to  the  case  of  Moses,  men- 
tioned E.fod.  xx.xiv.  34.  When  he  came  from  the  l-ord,  and 
spoke  to  the  Israelites,  he  jiiit  the  veil  over  his  face  ;  but 
wlien  he  returned  lo  speak  with  the  Lord,  then  he  took  off  the 
veil.  So  when  the  Israelitish  nation  shall  return  to  speak 
with,  Kad  pruy  \.ci  the  Lord  Jesus,  the  veil  of  darkness  and 
ignorance  sliall  be  taken  away  from  their  hearts ;  but  never 
liefore  that  time.  The  words  seem  to  imply :  1.  That  there 
will  he  a  conversion  of  the  Jews  to  Christianity  :  and,  '2.  That 
this  conversion  will  be  en  masse:  that  a  time  will  come, 
when  tlic  tr/wie  jitilion  of  the  Jews,  in  everyplace,  shall  turn 
to  Christ ;  and  tlieii  the  Gentiles  and  Jews  make  one  fold, 
under  one  Shepherd  and  Bishop  of  all  souls. 

17.  Now  the  Lord  is  that  spirit]  In  ver.  G  and  S.  the  word 
TO  7ri/tu/<n,  spirit,  evidently  eigiiilies  the  Gospel ;  so  called,  be- 
cause it  points  out  the  spiritual  nature  and  meaning  of  the 
law  ;  because  it  produces  spiritual  eflects  ;  and  because  it  is 
especially  the  dispensation  of  the  Spirit  of  God.  Here  Jesus 
Christ  is  represented  as  that  Spirit,  becau.se  he  is  the  end  of 
the  law  for  justification  to  everyone  thathelieves :  and  because 
the  residue  of  the  Spirit  is  with  him  ;  and  he  is  the  dispenser 
of  all  its  gifts,  graces,  and  influences. 

And  witerethe  Spirit  of  the  Lord  is]  Wherever  this  Gospel 
is  received,  there  tlie  Spirit  of  the  Lord  Is  given:  and  wher- 
ever that  Spirit  lives  and  works,  there  islilierty,  not  only  from 
the  Jewish  bondage,  but  from  the  slavery  of  sin;  from  its 
power,  its  guilt,  and  ils  pollution.    See  on  John  viii.  33—36. 

IS.  But  we  all,  with  open  face]  The  Jews  were  not  able 
to  look  on  the  face  of  Moses,  the  mediator  of  the  old  covenant ; 
and  therefore  he  was  obliged  tot-ci7  it;  but  a»  tee  Christians, 
W'th/rtces  u  ncovered,  behold,  aS  clearly  as  we  can  see  our  own 
natural  face  in  a  mirror,  the  glorious  promises  and  privileges 
of  the  Gospel  of  Christ ;  and  while  we  contemplate,  we  antici- 
pate them  by  desire  and  hope,  and  apprehend  Ihem  hy  faith  ; 
and  are  changed  from  the  glory  there  represented,  to  the  en- 
joyment of  the  thing  which  is  represented  ;  even  tlie  glorious 
Image  (righteousness  and  true  holiness,)  of  the  God  of  (Jlory. 

As  by  the  Spirit  of  the  Lord]  By  the  energy  of  that  Spirit 
of  Christ  which  gives  life  and  being  to  all  the  promises  ol  the 
Gospel ;  and  thus  we  are  made  partakers  of  the  Divine  nature, 


10  Nevertheless,  ■  when  it  shall  turn  to  the  Lord,  '  the  veil 
shall  be  taken  away. 

17  Now,  "Jthe  Lord  is  that  Spirit :  and  where  the  (Spirit  of  the 
Lord  is,  there  is  liberty. 

18  But  we  all,  with  open  face  beholding  *  as  in  a  glass  J  the. 
glory  of  the  Lord,  "  are  changed  into  the  same  image  from 
glory  to  glory,  even  as  f  by  the  Spirit  of  the  I>ord. 

dCh.4.4,6.  ITim.l.ll -eRoin. 


and  escape  all  the  cornijitions  that  are  in  the  world.  This 
ajipears  to  me  to  be  the  general  sense  of  this  verse  ;  its  pecu- 
liar terms  may  be  more  particularly  explained. 

The  word  KaroitTpigofievut,  which  we  translate  beholding 
in  a  glass,  comes  froiii  Kara,  against,  and  ottk/ioi,  I  look  ; 
and  properly  conveys  thcsenseof /ooAj'ng- in/o  a  mirror.  New 
as  inirrnrs,  among  the  .Tews,  Greeks,  and  Romans,  were 
made  of  highly  pollslied  metal,  (see  the  note  on  1  Cur.  xiii.  12.) 
it  would  often  happen,  especially  in  strong  lights  that  the  face 
would  be  greatly  illuminated,  and  to  this  circumstance  the 
aposile  seems  hero  to  allude.  So,  by  earnestly  contemplating 
the  Gospel  of  Jesus,  and  believing  on  him  wlio  is  its  author, 
the  soul  becomes  illuminated  with  his  Divine  splendour,  and 
we  see  the  glorious  _/b;;?i  after  wlilch  our  minds  are  to  bo 
fasliioned  ;  and,  by  believing  and  receiving  the  influence  of 
his  Spirit,  prTajii>p(j>oviit.da,  our  form  is  changed,  rriv  avrriv 
eiKut'a,  into  the  same  image  which  we  behold  tliere  ;  and  this 
is  the  Image  of  God,  lost  by  owrfall,  and  now  recovered  and 
restored  by  Jesus  Christ:  for,  the  shining  of  the  face  of  God 
upon  us,  i.  e.  approbation,  through  Christ,  is  the  cause  of  our 
transformation  into  the  Divine  image. 

Dr.  Whitby,  in  his  notes  on  this  cliaptcr,  produces  sw  in- 
stances in  which  the  apostle  shows  the  Gospel  to  be  superior 
tn  the  law:   1  shall  transcribe  them,  with  farther  illustrations. 

1.  The  glory  appearing  on  Mount  Sinai,  made  the  people 
afraid  nf  death,  saying,  Let  not  God  speak  to  us  any  more, 
lest  we  die,  Exod.  xx.  19.  Deut.  xviii.  16.  and  thus  they  receiv- 
ed the  spirit  of  bondage  to  fear,  Rom.  viii.  15.  AVhilsttre 
have  given  to  us  the  spirit  of  power,  and  love,  and  of  a  sound 
mind,  2  Tim.  i.  7.  and  the  spirit  of  adoption,  tchereby  we  cry 
Abba  Father!  and  to  this  difference  the  Epistle  to  the  Hebrews 
alludes,  chap.  xii.  18 — 24. 

2.  Moses,  with  all  his  glory,  was  only  the  minister  of  the 
law  written  on  tables  of  stone  :  the  apostles  are  ministers  of 
the  Gosjiel,  written  on" the  hearts  of  believers.  Moses  gave 
the  Jews  only  the  letter  that  killeth  :  the  apostles  gave  the 
Gospel,  wliich  is  accompanied  with  Dw  spirit  th.it  gives  life. 

3.  The  glory  which  Moses  received  at  the  giving  of  the  law,  did 
more  and  more  diminish,  because  his  law  was  to  vanish  away: 
but  tlie  glory  wliich  is  received  from  Christ,  is  an  increasing 
glory;  the  doctrineani\  the  Divitie  inflnenceicmainin^  for  ever. 

4.  'l'i\c  law  wns  veiled  under  types  »nd  shadows;  but  the 
Gospel  has  scarcely  any  ceremonies  ;  baptismand  the  Lord's 
supper  being  all  tliat  can  bo  properly  called  sucli ;  and  be- 
lieve, i.ovE,  oEEv,  the  great  precepts  of  the  Gospel,  are  de- 
livered with  the  utmost  perspicuity.  And  indeed  the  whole 
doctrine  of  Christ  crucified,  is  made  as  plain  as  human  lan- 
gu.age  can  make  it. 

5.  The  Jews  only  saw  the  shining  of  the  face  of  Moses 
through  a  veil;  but  we  behold  the  glory  of  the  Go.spel  of 
Christ  in  the  jierson  of  Christ  our  lawgiver,  with  open  face. 

6.  'J'hcy  saw  it  through  a  veil,  which  prevented  tlie  reflec- 
tion, or  shining  of  it,  upon  them  ;  and  so  this  glory  shone  only 
on  lite  face  of  Closes,  but  not  at  all  upon  the  people.  Whereas, 
the  glory  of  God,  in  the  face  of  Jesus  Christ,  shines  as  in  a 
mirror,  which  reflects  the  image  upon  Christian  believers,  so 
that  they  are  transformed  irito  the  same  image,  deriving  the 
glorious  gifts  and  graces  of  the  Spirit,  with  the  Gospel,  from 
Christ  the  Lord  and  distributer  of  them,  1  Cor.  xii.  5.  and  so, 
the  glory  which  he  had  from  the  Father,  he  has  given  to  his 
genuine  followers,  John  xvii.  22.  It  is,  therefore,  rather  with 
true  Christians,  as  it  was  with  Moses  himself,  concerning 
whom  God  speaks  thus :  With  him  will  J  speak  mouth  to 
7nout/i,  even  apparently,  and  Jiot  in  dark  speeches  :  and  the 
similitude  of  the  Lord,  TrjvSuiav  Kvpiuv,  the  glory  of  the  Lord, 
shall  he  behold.  Num.  xii.  8.  For,  as  he  saw  the  glory  o( 
God  apparently,  so  we  with  open  face  behold  the  glory  of  the 
Lord:  as  he,  by  seeing  of  this  glory,  was  changed  into  the 
same  likeness,  and  hisface  shone,  or  was  itinlaaiitvri,  made 
glorious  ;  so  we,  beholding  the  glory  of  the  Lord  in  the  face 
of  Jesus  Christ,  chap.  iv.  6.  are  changed  into  the  same  glory. 

Thus  we  find  that  in  every  thing,  the  Gospel  has  a  decided 
superiority  over  the  late  and  its  institutions. 


Imp.  Neronis  Cajs.  4.] 

THEREFORE  seeing  we  have  '  this  ministry,  ^as  we  have 
rgceived  raercy,  we  faint  not ; 

•  Ch  3.6.-h  ICor.r.aS.  I  Tim  1.13. 


NOTES.— Verse  1.  Seeing  we  have  this  ministry]  The  Gos- 
pel of  which  he  gave  that  noble  account  which  we  read  in  the 
preceding  chapter. 


2  But  have  renounced  the  hidden  things  of  '  dishonesty,  not 
walking  in  craftiness,  *  nor  handling  the  word  of  God  deceit- 

cGr.blianif.   Rom.  1. 16  &  6.SI.— <i  Ch  2. 17.  1  Thc3s.9.,3,  6. 


We  faint  not]  We   meet  with  many  tiibulations,  but  are 
supported  in  and  through  all  by  the  grace  of  the  Gospel.     In 
stead  of  ovk  CKnaKoviici',  we  faint  not ;  ovk  CiKOKOviiei',  tee  act- 
Ill 


/ioiu  the  apostles  preached 


II.  CORINTHIANS. 


fully  ;  biit  "  by  manifestation  of  the  truth  '  commending  our- 
selves to  every  man's  conscience  in  the  sight,  of  God. 

3  But,  if  our  Gospel  be  hid,  »  it  is  hid  to  them  that  are  lost ; 

4  In  whom  >'  the  god  of  this  world  '  hath  blinded  the  minds 
of  them  which  believe  not,  lest  k  the  light  of  the  glorious  Gos- 


not  wickedli/,  is  the  reading  of  ADFG.  ami  some  others. 
Wakefield  thinks  it  the  genuine  reading  ;  it  certainly  makes 
a  very  good  .sense  with  what  goes  before  and  what  follows.  If 
we  follow  tliis  reading,  the  whole  verse  may  be  read  thus  : 
Wherefore,  as  ice  have  obtained  mercy  ;  or  beett  graciously 
entrusted,  ij\eridriii£i/,  icith  this  ministry,  we  do  not  act  wicked- 
ly, but  have  renounced  tlie  liidden  things  of  dishonesty,  &c. 

2  But  have  renounced]  KTreiKayteda,  we  have  disclaimed 
the  hidden  things  ofdishone-^ty  ;  ra  Kpurrrara  aiaxvi")!,  the 
hidden  things  of  shame;  tho.se  things  which  wicked  men  do; 
and  which  they  are  ashanjed  to  have  known,  and  ashamed  to 
own.  Dr.  W/cithy  thinks  lljat  the  apostle  refers  to  carnal 
abominations,  of  whicli  the  Jews  and  their  rabbins  were  noto- 
riously guilty.  And  it  itoes  appear,  from  the  first  epistle,  that 
there  were  persons  in  Corinth  who  taught  that  fornication 
was  no  sin  ;  and  it  appears  also,  that  several  had  taken  the 
par^of  the  incestuous  person. 

Aot  tcalking  in  craftinessi  Tlavovpyia  ;  in  sublilty,  and 
clever  cuyining,  as  the  false  teachers  did  ;'  wlio  were  accom- 
plished feno\vs,  and  capable  of  any  thing.  The  word  is  com- 
pounded of  rrav,  all,  and  epyov,  work. 

Nor  handli}ig  tlie  word  of  God  deceitfully']  Not  using  the 
iloctrines  of  the  Gospel  to  serve  any  secular  or  carnal  pur- 
pose ;  nor  explaining  away  their  force,  so  to  palliate  or  ex- 
cuse sin ;  nor  generalizing  its  precepts,  so  as  to  excuse  many, 
in  particular  circumstances,  from  obedience  ;  especially  in 
tliat  which  most  crossed  their  inclinations.  Tliere  were  de- 
ceitful handlers  of  tliis  kind,  in  Corinth  ;  and  there  are  many 
of  them  still  in  the  garb  of  Christian  ministers:  persons  who 
Oisguise  tliat  partof  tlieir  creed,  which,  though  they  believe  is 
of  Gnd,  yet  would  make  them  unpopiilar ;  afifecting  mode- 
1-ntion,  in  order  to  pi-ocnre  a  larger  audience,  and  more  ex- 
tensive support.  Not  attacking  prevalent  and  popular  vices  : 
railing  dissipation  of  mind,  relaxation  :  and  worldly  and  car- 
nal pleasures,  innocent  amusements,  &c.  In  a  word,  turning 
v/ith  the  tide,  and  shifting  with  the  wind  of  popular  opinion, 
prejudice,  fashion,  <Sc. 

But  by  i/ianifestation  of  the  truth]  An  open  explicit  ac- 
knowledgment of  what  we  know  to  be  the  truth ;  what  we 
ure  assured  is  the  Gospel  of  .lesus  ;  concealing  nothing;  blunt- 
ing the  edge  of  no  tiuth  ;  e.vplaining  spiritual  things,  not  in 
tlio  words  of  man's  wisdom,  but  in  those  taught  by  the  Spirit 
of  God.  h       }  i- 

Commending  ourselves  to  every  man's  conscience]  f^peak- 
itlg  so,  that  every  man's  conscience  shall  bear  its  testimony 
that  we  proclaim  the  truth  of  God.  This  is  one  characteristic 
of  Divine  truth;  even  every  man's  conscience  will  acknow- 
ledge it,  thougli  it  speak  decidedly  against  his  own  practices. 

In  tlie  sight  of  God]  Whose  eye  is  ever  on  the  heart  and 
conscience  of  man  ;  and  who  always  bears  testimony  to  his 
own  word. 

3.  But  if  ovr  Gospel  be  hid]  KcKaXvunevov,  veiled;  he 
refers  to  the  subject  that  he  had  treated  so  particularly  in  the 
conclusion  of  the  preceding  chapter.  If  tliere  be  a  veil  on  the 
Gospel,  it  is  only  to  the  wilfully  blind  ;  and  if  any  man's  heart 
00  veiled  tliat  hears  tliis  Gospel,  it  is  a  proof  that  he  is  among 
the  lost,  aTToWvjitvoi ;  those  who  are  fully  imder  the  power  of 
sin;  who  have  given  up  themselves  to  work  wickedness; 
persons  who  are  mere  heatliens,  or  live  like  such:  and  yet 
Buch  as  .Jesus  Christ  came  to  seek  and  save  :  for  the  word 
does  not  necessarily  imply  those  that  will  p^erish  eternally  ; 
hut  is  a  common  epithet  to  point  out  a  man  without  the  Gos- 
pel, and  without  God  in  the  world.  Christ  commands  his  dis- 
ciples inpreachijig  the  Gospel,  to  go,  irpoPara  ra  oTruXaiXora, 
to  the  LOST  sheep  of  tlie.  house  of  Israel;  i\Iatt.  vi.  10.  for  him- 
self say.s.  Malt,  xviii.  11.  and  Luke  xix.  10.  7'/ie  son  of  man 
is  come,  i^rjrrjcnn  xai  morrai  to  a;roA(oXo5,  to  seek  and  to  save 
that  vhich  is  lost.  And  such  persons  he  represents  under 
the  parable  of  the  lost  sheep;  for  to  find,  to  airoXcoXoi,  that 
irkirhis  LOST,  the  good  shr|)lierd  leaves  tlie  ninety  and  nine 
in  tlie  wilderness,  and  goes  in  search  of  it.  Watt,  xviii,  12. 
I.uke  XV.  4.  The  word  more  properly  signifies  in  all  those 
connexions,  and  in  the  parallel  passages  not  those  who  are 
I.OBT,  but  those  who  are  jicrishiyig ;  and  will  peqsh,  if  not 
Bought  and  saved. 

4.  In  iphom  the  God  of  this  world,  &c.]  We  see  here  that 
those  whose  minds  were  blinded,  are  they  who  believe  not ; 
and  because  they  believe  not,  their  minds  continue  in  dark- 
ness ;  and  are  proper  subjects  for  Satan  to  work  on  ;  and  he 
deepens  the  darkness  ;  and  increases  the  liardness.  But  Avho 
is  meant  by  the  god  of  this  world  ?  It  is  generally  answered, 
the  same  whc  is  called  the  Prince  of  this  world,  John  xvi.  11. 
Hut  the  question  recurs,  who  is  the  Prince  of  this  world  l 
and  the  uiiswer  to  both  is,  Satan.  The  reader  will  do  well 
to  consult  the  notes  on  John  xii.  31.  and  the  concluding  obser- 
vations on  John  xiv.  1  must  own  I  feel  considerable  reluctance 
to  assign  the  epithet,  o  Ocoj,  The  God  to  Satan  ;  and  were 
there  not  a  rooted  prejudice  in  favour  of  the  common  opinion  ; 
the  contrary  might  be  Avell  vindicated,  viz.  that  by  the  God  of 
vJ''«  Msr.'rf,  tho  Snpi-9'Mf  Boing  is  m«nnt,  who  in  his  judg 

in 


the  Gospel  of  Clirisl. 

pel  of  Christ,  '  who  Is  the  Image  of  God,  should  shine  unta 
them. 

5  ■"  For  we  preach  not  oqrselves,  but  Christ  Jesus  tlie  Lord  , 
and  "  ourselves  your  servants  for  Jesus'  sake. 

6  For  God  "who  commancjed  tJie  light  to  shine  out  of  dark- 

'  Col.1.15,    Hub,] 

rrjent  gave  over  the  minds  of  the  unbelieving  yews  to  spiritual 
darkness,  so  that  destruction  came  upon  them  to  the  utter- 
most, i^atan,  it  is  true,  has  said  that  the  kingdoms  of  the 
world  and  their  glory  are  his;  and  that  he  gives  them  to 
whomsoever  he  will :  Matt.  iv.  8,  9.  but  has  God  ever  said  sol 
and  are  we  to  take  this  assertion  of  the  boasting  devil  and 
father  of  lies  for  truth7  cei-tainly  not.  We  are  not  willing  to 
attribute  the  blinding  of  men's  minds  to  God,  because  wo 
sometimes  forget  that  he  is  the  God  of  _/iis«ce,  and  may  ia 
judgment  remove  mercies  from  those  that  abuse  them  :  but 
tliis  is  repeatedly  attributed  to  him  in  the  Bible;  and  the  ex- 
pression before  us  is  quite  a  parallel  to  the  following:  Isa.  vi. 
9- — Go  and  tell  this  people ;  hear  ye  indeed,  but  understand 
not  ;  and  see  ye  indeed,  but  perceive  not.  Maice  the  heart 
of  tliis  PEOPLE  fat,  and  make  their  bars  heavy,  and  shut 
their  EYES,  LEST  they  see  with  their  eyes,  and  hear  with  their 
ears,  and  understand  icith  their  heart,  &r.  and  see  the  paral- 
lel places,  Mart.  xiii.  14,  10.  Mark  iv.  12.  John  xii.  40.  and  par- 
ticularly Uom.  xi.  8 — 10,  God  hath  given  the>i  the  spmiT 
of  SLiijiBEK,  eyes  t7iat  they  should  nat  see,  and  ears  that  theij 
SHOL'LD  not  heap.  :  let  their  eyes  be  darkened,  &c.  Now  all 
this  is  spoken  of  the  same  people,  in  the  same  circumstances 
of  wilful  rebellion,  and  obstinate  unbelief;  and  the  great  Goil 
of  heaven  and  earth,  is  he  who  judicially  blinds  their  eyes  ; 
makes  their  hearts  fat,  i.  e.  stupid  ;  gives  them  the  spirit  of 
slumber,  and  boivs  down  their  back,&c.  On  these  very  grounds 
it  is  exceedingly  likely,  that  the  apostle  means  the  true  God, 
by  the  words  the  God  of  this  world. 

And  iLS  to  the  expression  this  world,  aioivog  tovtov,  we  are 
not  to  imagine  that  it  necessarily  means  wicked  men,  or  a 
wicked  age;  for  it  is  frequently  used  to  express  the  whole 
mundane  system,  and  all  that  is  called  time:  Whosoever 
speaketh  against  the  Holy  Ghost,  it  shall  not  be  forgiven  him 
neilher,  cv  rovrio  tm  aicovt,  in  this  world,  nor  in  the  irorl.d  la 
come,  Matt.  xii.  '32.'  In  Luke  xx,  34,  the  children,  tioi  th  aiuivo^ 
rvru,  of  this  world,  mean  simply  mankind  at-large,  in  their 
Slate  of  probation  in  this  lower  world,  in  opposition  to  their 
state  in  the  ?i>o;-Zd /o  co»ie.  Tlie  same  meaning  the  word  has 
in  several  other  places,  to  which  I  need  not  refer;  it  simjily 
implying  the  present  state  of  things,  governed  by  theDivin'i 
Providence,  in  contradistinction  from  the  eternal  statel  and 
it  is  very  remarkable  that  in  ITim,  i  17.  God  himself  is  calird 
Bao-iXtuf  TMV  atiovwv,  the  king  of  the  world;  what  we  call 
king  eternal ;  but  here  evidently  means  Him  who  governs 
both  worlds  :  and  rules  in  time  and  eternity.  This  character 
among  the  Asiatics  is  considered  essential  to  God  ;  and  tliere- 
fore  in  the  very  first  sural  of  the  Koran  he  is  called  ly^i^W;  «jj 
Rubbi  alalameen,  "The  Lord  of  both  worlds,"  aii'  expres- 
sion perfectly  similar  to  that  above.  But  it  is  needli'ss  to 
multiply  examples,  they  exist  in  abundance.  Some,  and  par- 
ticularly the  ancient  fathers,  have  connected  tov  auovoi;  rovrovy 
with  TMv  ai!is-Mi>,  and  have  read  the  verse — But  God  hath 
blinded  the  minds  of  the  unbelievers  of  this  world,  &c.  Ire- 
njeus,  TertuUian,  Chrysostom,  Theodoret,  Photius,  Theofihy- 
lact,  and  St.  Augustin,  all  plead  for  the  above  meaning  ;  ami 
St.  Augustin  says,  tliat  it  was  the  opinioa  of  almost  all  the 
ancients. 

Lest  the  light  of  the  glorious  Gospel]  They  have  resisted 
the  grace  which  God  gave  them  ;  and  have  refused  to  yield  lo 
the  evidences  which  amply  prove  the  Messiahship  of  Jesus  ; 
and  therefore  their  eyes  were  judicially  darkened;  as  it  is 
said  in  the  prophet.  He  hath  closed  their  eyes,  and,  hath  given 
them  the  spirit  of  slumber.  That  is,  they  have  shut  their 
eyes  against  the  light,  and  their  blindness  and  stupor  are  the 
consequence. 

By  glorious  Gospel,  we  ai-e  to  understanii  the  biniinoua 
Gospel ;  that  v.iiich  comes  with  so  much  light  and  evidence 
to  every  candid  mind. 

Who  is  the  image  of  God]  Christ  is  called,  Heb.  i.  3.  the 
brightness  nf  God's  glory,  and  the  express  image  of  his  per 
son.    See  the  note  there. 

5.  Fhr  wepreach  not  ourselves]  We  neither  proclaim  our 
own  loisdom  nor  power  ;  we  have  nothing  but  what  we  have 
received  ;  we  do  not  wish  to  establish  our  own  authority  ;  nor 
to  procure  our  own  emolument. 

But  Christ  Jesus  the  Lord]  We  proclaim  the  author  of  this 
glorious  Go.^pel  as  Christ,  o  Xpiroi,  the  same  as  nia'nn  ka- 
mashiach,  the  Messiah,  the  anointed  one  ;  Ilim  of  whom 
the  propheis  wrote  ;  and  who  is  the  expectation,  as  he  is  the 
glory  of  Israel.  We  proclaim  him  as  Jesus  ptfini  Yehoshua, 
the  'Saviour  and  Deliverer,  who  saves  men  from  their  sins. 
See  Matt.  i.  21.  And  v.^e  proclaim  Jesus  of  Nazareth  to  bo 
the  long  expected  Messiah;  and  tliat  therewill  be  none"  other. 
And  farther,  we  proclaim  this  ,It'?us,  the  Messiah,  to  be  the 
Lord,  o  Kvpiof,  the  great  Ruler  who  has  all  power  in  heaven 
ande;Hih;  who  made  and  governs  the  world:  and  who  can 
save  to  the  uttermost  all  that  come  to  God  tlirough  him.  Such 
was  the  Redeemer  preached  by  St.  Paul. 

And  oil  -selves  your  servan'ls]  Labouring  as  fervently  and 
as  faithfully  for  your  elernal  interests  as  your  most  trusty 


The  trlhidalions  through 


CHAPTER  IV. 


which  the  ap::,xl!ci  j}assed. 


ness,  P  hath  i  shined  in  our  hearts,  to  give  '  the  light  of  the 
knowledge  of  tlie  glory  of  God  in  the  face  of  Jesus  Christ. 

7  But  we  have  this  treasure  in  '  earthen  vessels,  '  that  the 
excellency  of  the  power  may  be  of  God,  and  not  of  us. 

8  Weave  "troubled  on  every  side,  yet  not  distressed;  we 
are  perple.ved,  but "  not  in  despair  ; 

9  Persecuted,  but  not  forsaken ;  "cast  do\vn,but  notdostroycd ; 

10  *  Always  bearing  about  in  tlie  body  the  dying  of  the  Lord 
Jesus,  ^  that  the  life  also  of  Jesus  might  be  made  manifest  in 
our  body. 

pOr,  inbe  whohalh— q9Pcl.l.l9.— r  Vor.4.  1  Pet.a  9.-s  Ch.5.1.— t  1  Cor  2.5. 
Cli.  la.a.— u  Ch.7.5.-v  Or,  nol  »lto,;eiher  willioul  lielp,  or  means.— w  Psalm  37.24.— 
llCor.13.31.  Ch. 1.5,9.  CiolG.l?.  Phil.3.10. 


slaves  can  do  for  your  secular  welfare.  And  we  do  this  for 
Christ's  sake  ;  for  although  we,  by  our  labour,  show  ourselves 
to  be  your  servants ;  yea,  your  slaves,  6ov\ovi,  yet  it  is  a  ro- 
luntarrj  service ;  and  we  are  neither  employed  by  you,  nor 
receive  our  wages  from  you.  We  belong  to  Jesus ;  and  are 
jour  servants  on  his  account  and  by  his  order. 

6.  For  God,  who  comvian fled  the  light  to  shine  out  oj"  dark- 
ness] Tlie  apostle  refers  here  to  Gen.  i.  3.  For,  when  God 
created  the  heavens  and  the  earth,  Darkness  was  on  the  face 
of  the  deep,  and  God  said,  lei  there  be  light,  and  there  rcas 
light.    Thus  he  caused  the  light  to  shine  out  of  darkness. 

Hath  shined  in  our  hearts]  lie  has  given  our  hearts  the 
glorious  light  of  the  Gospel;  as  he  has  given  the  world  the 
glorious  light  of  tlie  su7i.  As  sure,  therefore,  as  God  is  the 
autlior  of  the  light,  and  the  creator  of  the  universe,  so  sux"e 
is  he  the  author  of  the  Gospel :  it  is  no  human  invention  ; 
and  is  as  far  beyond  the  power  of  man's  wisdom  and  might, 
ns  the  creation  of  the  world  is  beyond  all  created  power,  ener- 
gy, and  skill. 

T/ie  light  of  the  knowledge]  To  give  us  that  light,  that  we 
might  enlighlen  others ;  this  appears  to  me  to  be  the  design 
of  the  apostle's  irpog  iliioriafiov  r/jj  yvoiaewi  rrji  Su^rjs  rov  i)cuv, 
or,  as  I)r.  Whitby  iiaraphrases  it,  to  give  us,  and  enahle  vs 
to  give  to  others,  the  light  of  the  knowledge  of  God  through 
Christ. 

In  t/,-  face  of  Jesus  Christ]  It  is  in  and  through  Jesus 
that  we  can  receive  the  Divine  light :  and  it  is  in  and  hi/  him 
that  we  can  be  made  partakers  of  the  Divine  glory.  The'light, 
kicrcy,  holiness,  and  glory  of  God,  are  reflecte'd  upon,  and 
(■■oinmunic-ited  to  us  through  Jesus  the  Christ.  And  it  is  cv 
Trp(iaij>m->,  in  t!ie  appearance  and  person  of  Jesus  Christ,  that 
I'ilese  blessings  are  communicated  to  us. 

7.  But  we  have  this  treasure  in  earthen  vessels]  The  ori- 
ginal, '•s-poLKivuii  o-)f£«£iTic,  signilies  more  literallyi;es.9e/s made 
of  shells,  whiuli  are  very  brittle ;  and,  as  a  shell  is  the  outward 
part  of  a  fish,  it  is  very  fit,  as  Dr.  Hammond  observes,  to  re- 
feemblo  our  bodies  in  which  our  souls  dwell.  The  Platonists 
make  tv^o  bodies  of  a  man  ;  the  one  they  call  oxrjfia  xpvxvi, 
the  chariot  of  the  soul;  the  other,  that  which  we  see  and 
touch;  and  this  they  call  o^paKH'ov,  which  is  the  same  to  us 
«s  the  shell  is  to  the  fish.  The  word  os-paKoir,  not  only  signifies 
a  shell,  or  vessel  made  of  shell,  but  also  TrrjXoj/  onTrtptvov,  an 
earthen  vessel,  which  has  been-iMrn^  in  the  kiln ;  and  earthen 
vessels,  or  potlenj  in  general :  the  dilTerence  between  aKCvn 
varpaKivn,  earthen  icare,  and  CKCvrj  KrpapcM^,  the  potter's  ves- 
.««?',  is  this  :  the  latter  implies  the  vessel  as  it  comes  out  of  the 
hands  r.f  the  potter,  EEPor.E  it  is  burnt  :  and  the  other  is  tlie 
v>?ssei  AFTER  it  lia.s  passed  through  the  kiln.  St.  Chrysostom, 
speaking  of  tliis  dilTerence,  observes,  that  the  vessels  once 
baked  in  tlie  kiln,  if  broken,  are  incapable  of  being  restored, 
<5irt  rqucK  Tov  -iipjf,  eyyumpSfCvavToii  nrraf  arrrvjriav,  because 
of  the  hardness  once  gotten  by  fire  ;  whereas  the  other  are 
of  clay  unbaken,  if  they  be  spoiled,  pi.*:(o;  irpoi  to  Scvrtpov 
tTrave\On  axnpa,  they  may  easily,  by  the  .tkill  of  the  potter, 
be  restored  to  some  second  form.  See  Ilammovd.  This 
comports  e.'ccellently  with  the  idea  of  .«t.  Paul :  our  bodies 
are  in  a  recoverable  form;  they  are  very  frail,  and  easily 
marred;  but  by  tlie  skill  of  the  workman,  they  may  bo  easily 
built  up  anew,  and  mad<!  like  unto  liis  glorious  body.  Tlie 
light  and  salvation  of  Gjd  in  the  soul  of  man,  if,  a  heavenly 
treasure  in  a  very  mean  casket. 

The  rabbins  have  a  mode  of  speech  very  similar  (othis.  '-'1110 
daughter  of  the  emperor  thus  addressed  Rab.  Joshua,  the  son 
of  Chananiah:— Oh!  how  great  is  tliy  skill  in  the  law,  and 
yet  how  deformed  thou  art!  what  a  great  deal  of  wisdom  is 
laid  up  in  a  sordid  vessel !  The  rabbin  answered,  Tell  me,  I 
pray  thee,  of  what  are  those  vessels  in  which  you  keep  your 
wines  1  She  answered, — they  are  earthen  vessels.  lie  replied, 
—how  is  it,  seeing  ye  are  rich,  that  ye  do  not  lay  vip  your  wine 
in  silver  vessels,  for  the  common  people  lav  up  tlieir  wine  in 
earthen  vessels  1  She  returned  to  her  fatlicr,  and  persuaded 
him  to  have  all  the  wine  put  into  silver  vessels;  but  the  wine 
turned  acid;  and  when  the  emperor  heard  it,  he  inquired  of 
his  daughter,  who  it  was,  that  had  given  her  that  adv-.cel 
she  told  him  that  it  was  Rabbi  Joshua.  The  rabbi  told  the 
Whole  story  to  the  emperor,  and  added  this  sentence  -.—The 
iri.'idom  and  study  of  the  law  cannot  dwell  in  a  comely  man. 
r-esar  objected,  and  said— There  arecomelv  persons  who  have 
made  great  progress  in  the  st-udy  of  the  la'w.-The  rabbi  an- 
swered—Had they  not  been  so  comely,  they  would  have  made 
greater  progress,  for  a  man  who  is  comely,  has  not  a  humble 
vfind;  and  therefore  he  soon  forgets  the  whole  law."  See 
^chnrttgen.  There  is  a  great  deal  of  good  sense  in  this  alle- 
gory ;  and  thd  most  superficial  reader  may  find  it  out. 


11  For,  we  which  live  '  are  always  delivered  unto  death  for 
Jesus'  sake,  that  the  life  also  of  Jesus  might  be  made  mani- 
fest in  our  mortal  flesh. 

12  So  then  *  death  worketh  in  us,  but  life  in  you. 

13  We  having  t.  the  same  spirit  of  faitli,  according  as  it  is 
written,  '^  I  believed,  and  therefore  have  1  spoken  ;  we  also  be- 
lieve, and  therefore  speak  ; 

14  Knowing  that  J  he  which  raised  up  the  Lord  Jesus  shall 
raise  up  us  also  by  Jesus,  and  shall  present  us  with  you. 

15  For,  "  all  things  are  for  your  sakos,  that  <  the  abundant 

y  Rom. 8.17.  aTiin.2.11,12.  1  Pet. 4.13.-2  Rom. S.36.  I  Cor.  15.31,49.— nCh.  13,9.— 
b  Itom.l.li  2  Pel.  1.1,-0  P5a.llO.lO.-d  Rom. 8. 11.  1  Cor.G.14.-e  ICor.J.Jl.  Ch.l. 
b.  Col, 1.24.  2Tlm.'.M0.— f  Ch.l.ll.&3.19.&,9,ll,12. 

That  the  excellency  of  the  power  may  he  of  God,  and  not  of 
us.]  God  keeps  us  continually  dependent  upon  himself;  we 
have  nothing  but  what  wc  liave  received:  and  we  receive 
every  necessary  supply,  just  when  it  is  necessary  ;  and  have 
nothing  at  our  own  command.  The  good,  therefore,  that  is 
done,  is  so  evidently  from  the  power  of  God,  that  none  can 
pretend  to  share  the  glory  with  him. 

8.  We  are  troubled  on  every  side]  We  have  already  seen 
in  the  notes  on  the  ninth  chapter  of  the  preceding  epistle,  that 
St.  Paul  has  made  several  allusions  to  those  public  games 
which  were  celebrated  every  fifth  year  at  the  Isthmus  of  Co- 
rinth :  and  those  games  have  been  in  that  place,  particularly 
described.  In  this,  and  the  three  following  verses,  the  apostle 
makes  allusions  to  the  contests  at  those  games  ;  and  the  terms 
which  he  employs  in  these  verses  cannot  be  understood,  but  in 
reference  to  those  agonisticcd  e.xercises  to  which  he  alludes. 
Dr.  Hammond  has  explained  the  whole  on  this  ground  ;  and  I 
shall  here  borrow  Ids  help.  There  are  four  pairs  of  e.xpres- 
sions  taken  from  the  customs  of  the  agones.  1.  Troubled  071 
every  side,  yet  not  distressed.  2.  Perplexed,  but  not  in  de- 
spair. 3.  Persecuted,  but  nol  forsaken.  4.  Cast  down,  but,  not 
destroyed.  Three  of  these  pairs  belong  to  the  customs  of 
icrestling  ;  the  fourth,  to  that  of  running  in  the  race. 

Troubled  on  every  side,  &c.]  Ev  izavri  OXiliopcvoi—Tho 
word  tiXtjisaOai,  belongs  clearly  to  -a\ri,  wrestling.  So  says 
Aristotle,  Rhet.  lib.  i.  cap.  5.  (and  the  scholiast  on  that  place) 
uyapfivvapeuos — OXiffctv,  Kat  kutcx^iv  iraXats-iKOs-  "Ho  that 
can  gripe  Ids  adversary,  and  take  him  up,  is  a  good  wrestler ;" 
there  being  two  dexterities  in  that  e.xercise;  1.  To  gripe,  and, 
2.  To  ThroiD  down,  which  Hesychius  CTiWs  MBein,  and  Kparaiv 
the  first  of  these  is  here  mentioned,  and  expressed  by  OXip^a- 
dai,  to  be  pressed  cloion  ;  to  which  is  here  opposed,  as  in  a 
higher  degree,  •r^voxwpeiaOat,  to  be  Inought  to  distress,  as 
when  one  cannot  get  out  of  his  antagonist's  liands,  nor  make 
any  resistance  against  him.  So  Isa.  xxviii.  20.  aTcvox(opov- 
ptvoL  ov  SmapeOajtax^aOai,  we  are  brought  to  such  e.Ttremi- 
ties  that  we  cunjight  no  longer. 

Perplexed,  but  not  in  despair]  A-opovpcvni,  aXX'  ovk  e^a- 
Kop'ivptvnt.  The  word  a-rropsia-Oai,  to  be  in  perplexity,  is  fit 
for  the  tcrestler,  who.  being  ))uzzledby  his  antagonist's  skill, 
knows  not  what  to  do:  so  in  ijlesychius,  anopowTCt:,  apexavovv- 
TEj,  they  that  are  not  able  to  do,  or  attempt  any  thi7ig,  yet  are 
not  cja-opnvpcvoi,  they  miscarry  not  finally,  opdot  ~is-apcvoi, 
stand  after  all  upright;  ovk  aTToytvojaKovres  'kui  riTTcopcvoi, 
despair  not,  nor  are  they  overcome,  but  find  a  happy  issue 
out  of  all,  being  at  lust  conquerors. 

9.  Persecuted,  but  7iot forsaken]  AioKopcvot  nX\'  uk  eyxa- 
raXr.izopEvot.  The  Stuxopcvoi,  pursued,  is  peculiar  to  the 
dpnpng,  or  race,  when  one  being  foremost,  others  pursue,  and 
get  up  close  after  him,  endeavouring  to  outstrip  him,  but  can- 
not succeed  :  tliis  is  the  meaning  of  ovk  tj  KaTaXcmopcvoi,  not 
out-stripped,  or  outgone,  as  the  word  implies.  So  in  Piu- 
TAECii,  Tuvg  aTTn\ei<pOciirai  ov  ^ediauovn,  they  do  not  crown 
them  that  are  distanced,  or  left  behind.  So  says  the  apostle, 
1  Cor.  ix.  all  run,  but  only  one  receiveth  the  Prize. 

Cast  down,  hut  not  destroyed]  KaTujiaXXopcvia  aXX'  ovk 
a-KoXXvptvoi.  This  also  belongs  to  wrestlers,  where  he  that 
throws  the  other  first,  is  conqueror.  And  sollesychins,  Kara- 
(iaXziv,  viKTiati,  pixpsi,  to  cast  down  is  to  overcome,  to  throw. — 
And  then,  tlie  being  not  destroyed,  signifies,  that  although  they 
were  thrown  down,  cnst  into  troubles  and  difficulties,  yet  they 
rose  again,  and  surmounted  tliein  all. 

10..  Always  bearing  about  in  tlie  body,  &c.]  Being  every 
moment  in  danger  of  losing  our  lives  in  the  cause  of  truth,  as 
Jesus  Christ  was.  We,  in  a  word,  bear  his  cross,  and  are 
ready  to  offer  up  our  lives  for  him.  There  is  probably  an  allu- 
sion here  to  tlie  marks,  wounds,  and  brui'ses,  which  tlie  con- 
tenders in  those  games  got,  and  continued  to  carry  throughout 
life. 

IViat  the  life  also  of  Je^us  might  be  made  manifest]  That 
in  our  preservation,  "the  success  of  our  ministry,  and  the  mi- 
racles we  work,  we  might  be  able  to  give  the  fullest  demon- 
stration, that  Jesus  is  risen  again  from  the  dead ;  and  that 
we  are  strengthened  by  him  to  do  all  these  mighty  works. 

11.  foY  we  which  live]  And  yet,  altliough  we  are  preserved 
alive,  we  are  in  such  continual  dangers,  that  wc  carry  our  life 
in  our  hands,  and  are  constantly  in  the  spirit  of  sacrifice.  But 
the  life,  the  preserving  power  of  Christ,  is  manifest  in  our 
continual  support. 

12.  Death  worketh  in  us,  &c  J  We  apostles  are  in  continual 
danger,  and  live  a  dying  life  :  while  you  who  have  received 
this  Gospel  from  us,  are  in  no  danger. 

13.  We,  having  the  !>ame  spirit  of  faith]  As  David  had 
when  he  wrote  Psal.  cxvi.  10.  /  believed,  therefore  have  i 

173 


77ie  Christians  have  a 


11.  CORINTHIANS. 


house  eternal  in  the  heavens. 


grace  might  through  the  thanksgiving  of  many  redound  to  the 
glory  of  God. 

16  For  whicli  cause  we  faint  not ;  but  thougli  our  outward 
man  perish,  yet  s  the  inward  man  is  renewed  day  by  day. 

17  For,  hour  light  affliction,  which  is  but  for  a  moment, 

g  Rom  7.42.  Eph,3,lS.  Col. 3.10.   1  Pel.3.4.—h  Matt. 5.12.  RnmS.lS. 

spoken  ;  we  also  believe  that  we  shall  receive  the  fulfilment 
of  all  God's  promises  ;  and  being  fully  convinced  of  the  truth 
of  the  Christian  religion,  we  speak,  and  testify  that  our  deli- 
verance is  from  God  ;  that  he  does  not  fail  those  who  trust  in 
him  ;  and  that  he  saves  to  the  uttermost  them  who  come  unto 
liini  through  Christ  Jesus. 

14.  Knowing,  that  he  which  raised  up  the  Lord,  SfC.'\  And 
though  weshall  at  last,  seal  this  truth  with  our  blood  ;  we  fear 
not,  being  persuaded  that  as  tlie  body  of  Christ  was  raised  from 
the  dead  by  the  power  of  the  Father,  so  shall  our  bodies  be 
raised  :  and  that  we  shall  have  an  eternallife  with  him  in  glory. 

15.  For,  all  things  arefor  your  sakes]  We  proclaim  all 
Ihese  truths,  and  bear  all  these  sufferings  for  your  sakes  ; 
thinking  all  our  sufferings  nothing  if  we  can  gain  converts  to 
Christ,  and  build  believers  up  on  their  most  holy  faith. 

That  the  abundant g race^  lI%n/3i5  7rX£0i'ao-a(ra  ;  \.\\eabound- 
ing  benefit ;  the  copious  outpouring  of  the  gilts  and  graces  of 
the  Holy  .Spirit  by  which  you  have  been  favoured  and  enrich- 
ed; •niay,  tlirough  the  tlianksgiving  of  many,  redound  to  the 
glory  of  God,  i.  e.  that  the  ^ra//«Mde  of  the  multitudes  which 
have  been  converted,  may  keep  pace  with  the  blessings 
which  they  have  received,  and  wtpiaaevar],  abound,  as  these 
blessings  have  abounded. 

16.  For  which  cause  we  faint  no/]  Ou/c  MKaKuvficv.  See  on 
verso  T.  Here  we  have  the  same  various  reading  eyKaKoviJ.i:v, 
we  do  no  wickedness  ;  and  it  is  supported  by  BDEFG.  and 
Bome  others  ;  but  it  is  rcmarkabli;  that  Mr.  Wakefield  follows 
the  common  reading  here,  tiiough  the  various  reading  is  at 
least  as  well  supported  in  this  verse  as  in  verse  first.  The 
common  re&Ah\^,faint  ?iot,  appears  to  agree  best  with  the 
apostle's  meaning. 

But  though  our  outward  man]  That  is,  our  body :  that 
part  of  us  that  can  be  seen,  heard,  and  felt — perish,  be  slowly 
consumed  by  continual  trials  and  afllictions  ;  and  be  martyred 
at  last : 

Yet  the  inieard  man]  Our  soul ;  that  which  cannot  be  felt 
or  seen  by  others;  is  renewed,  is  revived,  and  receives  a 
daily  increase  of  light  and  life  from  God:  so  that  we  grow 
more  holy,  more  happy,  and  more  meet  for  glory  every  day. 

It  was  an  opinion  among  the  Jews,  that  even  spirits  stood 
in  need  of  continual  renovation.  They  say  that  "  God  renews 
the  angels  daily,  by  putting  them  into  the  fiery  river  from 
which  they  proceeded,  and  then  gives  them  the  same  name 
they  had  before."  And  they  add,  that  in  like  manner,  he  re- 
news the  hearts  of  the  Israelites  evej'y  year,  when  they  turn 
to  him  by  repentance.  It  is  a  good  antidote  against  the  fear  of 
death,  to  find,  as  the  body  grows  old  and  decays,  the  soul 
grotcs  young,  and  is  invigorated.  By  the  outward  man,  and 
the  inward  man,  St.  Paul  shows  that  he  was  no  materialist ; 
he  believed  that  we  have  both  a  body  and  a  soul;  and  so  far 
was  he  from  supposing  that  when  the  body  dies,  the  whole 
•man  is  decomposed,  and  continues  so  to  the  resurrection  :  that 
he  asserts  that  the  decays  of  the  one,  lead  to  the  invigorating 
of  the  otlier;  and  that  the  very  decomposition  of  the  body  it- 
self leaves  tlie  sotil  in  the  state  of  renewed  youth.  The  vile 
doctrine  of  materialism,  is  not  apostolic. 

17.  For  our  light  affliction-,  ^-c]  Mr.  Blackwall,  in  his  sa- 
cred classics,  has  well  illusti-ated  this  passage.  I  shall  liere 
produce  his  paraphrase  as  quoted  by  l)r.  Dodd : — "This  is 
one  of  the  most  emphatic  passages  in  all  St.  Paul's  writings, 
in  which  he  speaks  as  much  like  an  orator,  as  he  does  as  an 
cpostle.  The  lightness  o{  the  trial  is  e.xpressed  by  to  cXacppov 
Trii  dXttpewf,  the  lightness  of  our  affliction  ;  as  if  he  had  said, 
it  is  even  levity  itself  in  such  a  comparison.     On  the  other 


worketh  for  us  a  far  more  exceeding  ayid  eternal  weight  of 
glory ; 
18  '  While  we  look  not  at  the  tilings  which  are  seen,  but  at 
the  things  which  are  not  seen  :  for  tlie  things  which  are  seen 
are  temporal ;  but  the  things  which  are  not  seen  are  eternal. 

1  Pet,1.6,&5.10.— iRom.l.l7.&8.S4.  Ch,5.7.  aal.3.11.  Hcb.  10  38.&  II.  I. 


hand,  the  kuO'  vnef^ffoXcv  en  vrrep/SoXriv,  which  we  render  far 
more  exceeding,  is  infinitely  emphatical,  and  cannot  be  fully 
expressed  by  any  translation.  It  signifies  that  all  hyperboles 
fall  short  of  describing  that  weight  of  eternal  glory,  so  solid 
and  lasting,  that  you  may  pass  from  hyperbole  to  hyperbole, 
and  yet  when  you  have  gained  the  last,  are  infinitely  below 
it.  It  is  every  where  visible  what  influence  St.  Paul's  Hebrew 
had  on  his  Greek  :  133  cabad,  signifies  to  be  heavy,  and  to 
be  glorious  :  the  apostle  in  his  Greek,  unites  these  two  sig- 
nifications, and  says  weight  of  glory. 

St.  Chrysostorn's  observations  on  these  words  are  in  his  very 
best  manner  ;  and  are  both  judicious  and  beautiful :  TI0HSI 
TrapaXXrjXa  ra  n  ap  o  v  r  a  rotg  neWov  a  r  to  na  p  avr  i  xa 
TTpoi  TO  a  tcjv  to  V  TO  eXa(p  po  V  npuq  to  0apv  Tr}v  d  X  iipiv 
npog  Tr)v  So  ^av  Kai  ovie  tovtois  apKcirai,  aXX'  crtpav  TiQqai 
Xcliv,  finrXaaiaguv  avrriv,  Kai  Xeycov,  ica  6'  vnc  pP  oX  nv  etg 
V  IT  s p  P 0  X  ri  v—TOVTC^i,  peyeOo;   vtt  e p 0 oXi  Koi  s   vncp0o- 

X  I  K  0  V. 

"  The  apostle  opposes  things  present,  to  things yj</Mre  ;  a 
moment  to  eternity :  lightness  to  weight:  affliction  to  glory. 
Nor  is  he  satisfied  with  this  ;  but  he  adds  another  word,  and 
doubles  it,  saying,  Kad'  virepfioXrtv  £(s  vTtcpliuXrjv  :  t'lis  is  a 
magnitude  excessively  exceeding."  See  Parkhurst,  sub  voce 
vvepPoXij. 

IS.  While  we  look  not  at  the  things  which  are  seen]  Mi; 
cTKonovvToiv  ;  while  we  aim  not  at  the  things  which  are  seen  ; 
do  not  make  them  our  object;  are  not  striving  to  obtain  them, 
for  they  are  not  worthy  the  pursuit  of  an  immortal  spirit,  be- 
cause they  are  seen:  they  are  objects  to  which  the  natura. 
eye  can  reach  ;  and  they  are  TzpooKaipa,  temporary ;  they  arp 
to  have  a  short  duration ;  and  must  have  an  end.  But  the 
things  which  we  make  our  scope  and  aim,  are  not  sec  a  ;  they 
are  spiritual,  and  therefore  invisible  to  the  eye  of  the  body  ; 
and  besides,  they  are  ato)i/ta,  eteriial,  things  that  are  per- 
manent ;  that  can  have  no  end  :  they  are  things  which  belong 
to  God ;  holiness,  happiness,  and  the  endless  communication 
and  fruition  of  himself. 

But  we  must  remark  the  that  light  afflictions  work  out  this 
far  more  exceeding  and  eternal  weight  of  glory,  only  to  those 
who  do  not  look  at  the  things  which  are  seen.  A  man  may  be 
grievously  afflicted,  and  yet  have  his  eye  bent  on  temporal 
good  ;  from  his  afllictions  he  can  derive  no  benefit ;  though 
many  think  that  their  glorification  must  be  a  necessary  con- 
sequence of  their  afflictions :  and  hence  we  do  not  unfrequent- 
ly  hear  among  the  afflicted  poor — "  Well,  we  shall  not  suffci 
both  here  and  in  the  other  world  too."  Afflictions  may  be 
means  of  preparing  us  for  glory,  if  during  them,  we  receive 
grace  to  save  the  soul :  but  afflictions  of  themselves,  have  no 
spiritual  nor  saving  tendency  :  on  the  contrary,  they  smu 
the  unregenerated  mind,  and  cause  murmurings  against  the 
dispensations  of  Divine  Providence.  Let  us,  therefore,  look 
to  God,  that  they  maybe  sanctified;  and  when  they  are,  then 
we  may  say  exultingly,  these  light  afflictions,  which  are  but 
for  a  moment,  work  for  us  a  far  more  exceeding  and  etcr 
nal  weight  of  glory.  O  world  to  come,  in  exchange  for  the 
present !  O  eternity,  for  a  moment !  O  eternal  communion  in 
the  holy  blessed  anti  eternal  life  of  God,  for  the  sacrifice  of  a 
poor,  miserable,  and  corrupted  life  here  on  earth  .'—Whoever 
sets  no  value  on  this  seed  of  a  blessed  eternity,  knows  not 
what  it  comprehends.  That  which  the  eyes  of  the  flesh  are 
capable  of  perceiving,  is  not  worthy  of  a  soul  capable  of  pos- 
sessing God.  Nothing  which  is  of  a  perishable  nature  can  be 
the  chief  good  of  a  being  that  was  made  for  eternity ! — 
Gluesnel. 


CHAPTER  V. 

The  apostle's  strong  hope  of  eternal  glory,  and  earnest  longings  after  that  state  of  blessedness,  1 — 4.  TTie  assurance  that 
he  had  of  it  from  the  Holy  Spirit,  and  his  carefulness  to  be  aheays  found  pleasing  to  the  Lord,  5 — 9.  Allmust  appear  be- 
fore the  judgment  seat  of  Christ,  10.  Knowing  that  this  awful  event  must  take  place,  he  laboured  to  convince  men  of 
■■       '•    ■  ■  ..,,....  ,  ....   -J — jg    Jgsus  Christ 

We  should  know 

21.    [A.  M.  4061.  "A.  D.  57.     A.  U.  C.  810.    An.  Imp.  Neronis  Cces.  4.]     '  " 

FOR  we  know  that  if  °-  our  earthly  house  of  this  tabernacle 
were  dissolved,  we  have  a  building  of  God,  a  house  not 
made  with  hands,  eternal  in  the  heavens. 

n. lob  4.19.  Ch.-l.?.  2  Pet. 1. 13,  14. 


NOTES.— Verse  1.  If  our  earthly  house  of  this  tabernacle] 
By  earthly  house,  the  apostle  most  evidently  means  the  body 
in  which  the  soul  is  represented  as  dwelling  or  sojourning  for 
a  time:  and  from  which  it  is  to  be  liberated  at  death  :  for,  as 
death  dissolves  the  tabernacle,  it  can  then  be  no  habitation  for 
the  soul.  The  apostle  also  alludes  here  to  the  ancient  Jewish 
|abernacle,  whicii,  on  all  removals  of  the  congregation,  was 
dissolved,  and  taken  in  pieces  ;  and  the  ark  of  the  covenant, 
covered  with  its  own  curtains,  was  carried  by  itself;  and 
When  they  came  to  the  place  of  rest,  then  the  dissolved  parts 
174 


2  For  in  this  •>  we  groan,  earnestly  desiring  to  be  clothed  upon 
with  our  house  which  is  from  heaven : 
3'  If  so  be,  that  °  being  clothed,  we  shall  not  be  found  naked. 


of  the  tabernacle  were  put  together  as  before.  When  we  con- 
sider this  similie,  in  connexion  with  the  doctrine  of  the  resur- 
rection, which  the  apostle  has  treated  so  much  at  large  in 
these  epistles  ;  and  which  he  keeps  constantly  in  view  ;  then 
we  shall  see  that  he  intends  to  convey  the  following  meaning : 
that,  as  the  tabernacle  was  taken  down  in  order  to  be  again 
put  together,  so  the  body  is  to  be  dissolved,  in  order  to  be  re- 
edified  :  that,  as  the  ark  of  the  covenant  subsisted  by  itself, 
while  the  tabernacle  was  down,  so  can  the  soul,  when  sepa- 
lated  from  the  body,    That,  as  the  ark  liad  then  its  own  veil 


t^risUans  long  for  their 


CHAPTER  V. 


eternal  resideiice  tn  heaven. 


4  For  wc  that  are  in  Mis  tabernacle,  do  groan,  being  burdened  ; 
not  for  tliat  wc  would  be  unclothed,  but,  ^  clothed  upon,  that 
mortality  might  be  swallowed  up  of  life. 

5  Now  °hc  tJiat  hath  wrouglit  us  for  the  selfsame  thing  is 
God,  who  also  f  hath  given  unto  us  the  earnest  of  the  Spirit. 

6  Tliercfore  wc  arc  always  confident,  knowing  that,  whilst 

dlCor.l5.S3,54.-eIsa.29.a3.  Eph.a.  lO.-f  Kom.S.lS.  Cli.l.2i   Bi.h.l.l4.&.  4.30. 

for  its  covering,  Exod.  xl.21.  so  the  soul  is  to  have  some  vehicle 
in  which  it  shall  subsist,  till  itreccives  its  body  at  the  resurrec- 
tion. 

A  building  of  God]  Some  think  this  refers  to  a  certain  celes- 
Hal  vehicle  with  which  God  invests  holy  souls  on  their  dis- 
hiissal  from  the  body  :  others  suppose  it  relates  to  the  resur- 
*-eclio)i  body  ;  and  some  imagine  ttiat  it  relates  merely  to  the 
state  of  blessedness  which  the  saints  shall  possess  in  the  king- 
dom of  glory.     See  the  following  note. 

2.  For  in  lids  we  groan]  While  in  this  state,  and  in  this 
body,  we  are  encompassed  with  many  infirmities,  and  exposed 
to  many  trials,  sotliat  life  is  a  state  of  discipline  and  allliction  ; 
and  every  thing  within  and  around  us,  says,  "  Arise,  and  de- 
part, for  tliis  is  not  your  rest!"  Tliose  who  apply  these  words 
to  what  tliey  call  the  apostle's  sense  of  indiocUing  sin,  abuse 
the  passage.  There  is  nothing  of  the  kind  cither  mentioned 
or  intended. 

Desiring  to  be  clothed  upon  with  our  house]  This,  and  the 
following  verses,  are,  in  themselves,  exceedingly  obscure,  and 
can  be  only  interpreted  by  considering  tliat  the  expressions 
used  by  the  apostles  are  all  Jewisli,  and  should  be  interpreted 
iaccording  to  their  use  of  tliem.  Schoellgen  has  entered  largely 
into  the  argument  here  employed  by  the^ apostle,  and  brought 
forth  much  usef\il  information. 

lie  observes,  ^rst,  that  the  Hebrew  word  Jf^?  lahash,  which 
answers  to  the  apostle's  ivSvcaaOai,  to  be  clothed,  signifies  to 
be  surrounded,  covered,  or  invested  with  any  thing.  So,  to 
lie  clot/ied  witli  the  uncircumcision,  signifies  to  be  uncircu?n- 
tised.     Yulcul  Ruheni,  fol.  163. 

On  the  wcrds  E.xod.  xxiv.  18.  Moses  we/il  into  the  ?nidst  of 
the  cloud,  and  gat  hiiii  up  into  the  mount,  Sohar,  Exod.  fol. 
77.  has  these  words.  He  went  into  the  midst  of  the  cloud,  as 
if  one  put  on  a  garment:  so  he  was  clothed  tcith  the  cloud. 
Sohar,  Lcvit.  fol.  29.  "  The  riglitoous  are  in  the  terrestrial 
Paradise,  where  theirsouls  arc  clothed  icith  the  lucid  crown;" 
•.  e.  they  are  surrounded,  encompassed  witli  light,  &c. 

2.  The  word  no  beith,  house,  in  Hebrew,  often  denotes  a 
t-nvr,  case,  or  clothing.  So  in  tlie  Targum  of  Onkelos, 
'SN  no  licilh  aphi,  tlie  house  of  the  face,  is  a  veil  :  and  so 
D^V'-i'N  no  Ijeith  ulsablnt,  the  house  of  the  fingers  ;  and 
"T>  no  heith  yad,  the  house  of  the  hand;  signify  gloves  ;  r\'>^ 
C2iVj"i  beilh  rcgaliin,  tlie  house  of  the  feet  ;  shoes.  Tlierc- 
fore, oiKtj-riptov — CTTCvSvaanOai,  to  he  clothed  on  with  a  house, 
may  signify  any  particular  qualities  of  the  soul;  what  we, 
foUowmg  tlie  very  same  form  of  speech,  call  a  habit ;  i.  e.  a 
inat  or  vestment.  So  we  say  the  man  has  got  a  habit  of  vice, 
a  habit  of  virtue,  a  habit  of  swearing,  nC  humility,  &c.  <tc. 

3.  Tlie  .lews  attribute  garments  to  the  soul,  both  in  this  and 
the  other  world  :  and  as  they  hold  that  all  human  souls  pre- 
exist, they  say  that  previously  to  their  being  appointed  to  bo- 
tlies,  they  have  a  covering  which  answers  the  same  end  to  them, 
111  Inri'  they  coine  into  <i/c,  as  their  bodies  ioiifterward.  And 
till  yslate,  that  the  design  of  God,  insending  souls  intothe  world 
is,  that  they  may  got  themselves  a  garment  by  the  study  of 
the  l;iw,  and  good  works.    See  several  proofs  in  Schoettgen. 

4.  It  is  plain  also,  that,  by  this  garment  or  covering  of  the 
Boul,  they  mean  simply  what  we  under.stand  by  acquiring  the 
Image  of  God;  being  made  holy.  This  image  they  assert 
"  Adam  lost  by  liis  fall,  and  they  represent  man  in  a  sinful 
.Mate,  as  being  naked."  So  they  represent  the  Israelites  be- 
fore thi'ir  making  the  molten  calf,  as  having  received  hniy 
garments  fniiu  Mount  Sinai:  but  afterward  having  worship- 
ped the  calf,  they  Were  stripped  of  these  and  left  naked. 

5.  But  notwithstanding  they  speak  of  this  clothing  as  im- 
plying righteous  attd  holy  dispositio7is,  and  heavenly  quali- 
ties ;  yet  tliey  all  agree  in  assigning  certain  vehicles  to  sepa- 
rate spirits,  in  which  they  act;  but  of  these  vehicles  they 
have  strange  notions ;  yet  they  acknowledge  that  without 
them,  whether  they  be  of  light,  fire,  &c.  or  whatever  else, 
they  cannot  sec  and  contemplate  the  Supreme  Wisdom.  In 
Synopsis  Sohar,  page  137.  we  have  these  words—"  When  the 
time  dr&ws  near  in  which  man  is  to  depart  from  this  world, 
the  angel  of  death  takes  ofl"  his  mortal  garment,  and  clothes 
him  with  one  from  Paradise,  in  which  he  may  see  and  con- 
template the  Supreme  Wisdom :  and  tlierefore  the  angel  of 
death  is  said  to  be  very  kind  to  man,  because  he  takes  olVfrom 
him  the  garment  of  this  world,  and  clothes  him  with  a  much 
more  precious  one  prepared  in  Paradise." 

When  the  apostle  says  that  they  earnestly  desired  to  be 
clothed  upon  with  our  house  which  is  from  heaven,  he  cer- 
taijily  means,  that  the  great  concern  of  all  the  genuine  fol- 
lowei-s  of  God,  was  to  be  fully  prepared  to  enjoy  the  beatific 
vision  of  their  Maker  and  Redeemer. 

3.  J[fso  be,  that  being  clothed]  That  is,  fully  prepared  in 
this  life  for  the  glory  of  God. 

We  shall  notbefoundnaked.]  Destitute  in  that  future sUate, 
of  that  Divine  linage,  which  shall  render  us  capable  of  enjoy- 
ing an  endless  glory. 

4.  For  uc  that  arc  in  this  tabernacle]    We  who  arc  in  this 


we  are  at  home  in  the  body,  we  are  absent  from  the  Lord: 

7  (For  s  we  walk  by  faith,  not  by  sight :) 

8  We  are  confident,  /  say,  and  ''  willing  rather  to  be  absent 
from  the  body,  and  to  be  present  with  the  Lord. 

y  Wherefore  wc  '  labour,  that,  whether  present  or  absent,  wo 
may  be  accepted  of  him. 

gRom. 8.34,25.  Ch.4.13.  1  Cor.  13. 12.  Hch.ll.i.-h  Pliil.  1.23.-i  Or,  cnileavour. 


State  of  trial  and  difflculty,  do  groan  being  burthened  ;  as  if 
he  had  said,  the  whole  of  human  life  is  a  state  of  suffering ; 
and  especially  otir  lot,  who  are  troubled  on  every  side ;  per- 
plexea,  persecuted,  cast  doicn;  bearing  about  in  the  body 
the  dying  of  our  Lord  Jesus ;  and  being  always  delivered 
unto  death  on  the  account  of  Jesus,  chap.  iv.  8—11.  These 
were  suVHcienl  burdens,  and  sufficient  causes  oi groaning. 

Not  fur  that  ice  would  be  unclulUcd]  We  do  not  desire 
death,  nor  to  die,  (even  with  the  full  prospect  of  eternal  glory 
before  our  eyes,)  an  hour  before  that  time  which  God  in  his 
wisdom  has  assigned: 

Hut  clothed  up07i]  To  liave  the  fullest  preparation  for  eter- 
nal glory.  We  wish  not  to  die,  whatever  tribulation  we  may 
bo  called  to  pass  through,  till  the  whole  will  of  God  is  accom- 
plished in  us  and  by  us. 

That  vwrtality  might  be  sicallowed  up  of  life.]  Being  fully 
prepared  for  the  eternal  state,  we  shall  scarcely  be  said  to  die ; 
all  that  is  mortal  being  absorbed  anj  annihilated  by  immor- 
tality and  glory.  Si;e  the  notes  on  1  Cor.  xv.  51—56.  From  the 
use  of  these  expressions  among  the  Jews,  this  seems  to  be 
the  general  meaning  of  the  apostle. 

5.  Now  he  that  hath  wrought  us  for  the  selfsame  thing] 
God  has  given  us  our  being  and  our  body  for  this  very  pur- 
jiosc  ;  that  both  might  be  made  immortal,  and  both  be  glorified 
together.  Or,  God  himself  has  given  us  this  insatiable  hun- 
gering and  thirsting  after  righteousness  and  immortality. 
Mr.  Addison  lias  made  a  beautiful  paraphrase  of  the  sense  of 
the  apostle,  wlietlierhe  had  his  words  in  viewer  not: 

"Whence  this  pleasing  hope,  this  fond  desire, 

This  longing  after  immnrlalily  ? 

Or,  whence  this  secret  dread  and  intcard  horror, 

Of  falling  into  noughts  \Vliy  shrinks  the  soul 

Hack  on  herself,  and  startles  at  destruction? 

'Tis  the  Divinity  tWat stirs  within  us  : 

'Tis  heavcji  itself  that  points  out  an  hereafter. 

And  intimates  Eternity  to  man. ' 

The  soul  secured  in  her  existence,  smiles 
At  the  drawn  dagger,  ;ind  defies  its  point. 
The  stars  shall  fade  away,  the  sun  himself 
Grow  dim  with  age,  and  Nature  sink  in  years  ; 
Hut  thou  sluilt  Iluurish  in  iinmortal  youth, 
I'nhurt,  amidst  tlie  war  of  elements. 
The  wreck  of  matter,  and  the  crush  of  worlds." 
The  earnest  of  the  Spirit.]    See  the  note  on  chap.  i.  22. 

6.  We  are  always  confident]  Bappuvrcs  ovv  rravToTC,  we  arc 
always/^//  of  courage  ;  we  never  despond  :  we  know  where 
our  help  lies  ;  and,  having  the  earnest  of  the  Spirit ;  wc  have 
the  full  assurance  of  hope. 

Whilst  ice  are  at  home  in  the  body,  &c.]  The  original  word.s 
in  this  sentence  are  very  emphatic;  tvj/j/^ni' signifies  to  dwell 
among  one's  own  people;  cKirtuciv,  to  be  a  sojourner  among 
a  strange  people.  Heaven  is  the  home  of  every  genuine 
Christian,  and  is  claimed  by  them  as  such :  see  Phil.  i.  23. 
Yet,  while  here  below,  the  body  is  the  proper  home  of  the 
soul ;  but,  as  the  soul  is  made  for  eternal  glory,  that  glory  ia 
its  country:  and  therefore,  it  is  considered  as  being  from  ita 
proper  home  while  below  in  the  body.  As  all  human  soula 
are  made  for  this  glory,  therefore  all  are  considered,  while 
here,  to  be  absent  from  their  own  country.  And  it  is  not 
merely  heaven  that  tliey  have  in  view,  but  the  Lord ;  without 
whom,  to  an  immortal  spirit,  possessed  of  infinite  desires, 
heaven  would  neither  be  a  home  nor  a  place  of  rest.  We 
see  plainly  that  the  apostle  gives  no  intimation  of  an  interme- 
diate state  between  being  at  home  in  the  body,  and  beingpre- 
se«Z  with  the  Lord.  There  is  not  the  slightest  intimation  here 
that  tlic  soul  sleeps;  or,  rather,  that  there  is  no  soul:  and 
when  the  body  is  decomposed,  that  there  is  no  more  of  the 
man  till  the  resurrection.  I  mean  according  to  the  senti- 
niniits  of  those  who  do  condescend  to  allow  us  a.resurrection, 
tlioiigh  they  deny  ususoul.  But  this  is  a  philosophy  in  which 
St.  Paul  got  no  lessons,  eillier  from  Gamaliel,  .lesus  Christ, 
the  Holy  Ghost,  or  in  the  third  heavens,  where  he  heard  evca 
unutterable  things. 

7.  For  IPC  walk  by  faith]  While  we  arc  in  the  present 
state,  faith  supplies  the  place  n(  direct  vi.iion.  In  the  future 
world  wc  shall  have  sight,  the  utmost  evidence  of  spiritual 
and  eternal  things;  as  "we  shall  be  present  with  them,  and 
live  in  them.  Here,  we  have  the  testimony  of  God,  and  be- 
lieve in  their  reality,  because  wc  cannot  doubt  his  word.  And, 
to  make  this  more  convincing,  he  gives  us  the  earnest  of  his 
Spirit :  which  iS  a  foretaste  of  glory. 

8.  We  are  confident]  Wc  are  of  ^oo£/co«7-o^e,  notwithstand- 
ing our  many  didicultios;  because  wc  have  this  earnest  of 
the  Spirit,  and  the  unfailinc  testimony  of  God.  And,  notwith- 
slan(ling  this,  we  are  willing  rather  to  be  absent  from  the 
body;  we  certainly  prefer  a  slate  of  glory  to  a  state  of  suffer- 
ing  ;  and  the  enjoyment  of  the  beatific  vision,  to  even  the 
anticipation  of  it,  by  faith  and  hope:  but  as  Christians,  we 
caauot  dcsiic  to  die  before  our  lime 

.     175 


Ijfcausc  all  were  dead  in 


II.  CORINTHIANS. 


sin,  Christ  died/or 


10  k  For  we  must-  all  appear  before  the  judgment  seat  of 
Christ ;  '  that  every  one  uiay  receive  the  things  done,  in  his 
body,  according  to  that  he  hath  done,  whether  it  be  good  or  bad. 

11  Knowing  therefore  "  the  terror  of  the  Lord,  we  persuade 
men ;  but  "  we  are  made  manifest  unto  God  ;  and  I  trust  also 

-are  made  manifest  in  your  consciences. 

12  For  °  we  commend  not  ourselves  again  unto  you,  but  give 
you  occasion  p  to  glory  on  our  behalf,  that  ye  may  have  some- 
what to  aiisicer  them  who  glory  '  in  appearance  and  not  in 
heart. 

13  For  '  whether  we  be  beside  ourselves,  it  is  to  God :  or 
whether  we  be  sober,  it  is  for  your  cause. 

kMiMt  £\"l:XL  Rnm  H.  10—1  Rom. a.6.  Gtil.6.7.  Eph  6  S.  Col.3.04,  K.  Rev. 
22  li—m  Job  31.25.  Hcb  10  31.  Jude  25  — nCh.4.2.-<i  Ch  3.1.— p  Ch.l  14.— q  Or. 
in  ihe  t«<-e.— r  rh«p  II  1.  IS,  17. &  13.6,  II  — sRom.5.13.— I  Koin.d.ll,  12.«b  14.7,  S. 
lCor.6.19.  Gil. 3.2,1.   1  Thesa.i.lO.   I  Pel.4.a. 

9.  IVherefore  toe  labour]  'tiXorifiovixcda,  from  iptXof,  loving, 
and  -i/ii;,  honour  ;  we  act  at  all  times  on  the  principles  of 
honour;  we  are,  in  the  proper  sense  of  the  word,  ambitious 
to  do  and  say  every  thing  consistently  with  our  high  voca- 
tion :  and,  as  we  claim  kindred  to  the  inhabitants  of  heaven, 
to  act  as  they  do. 

TTe  mat/  be  accepted  nf  him]  'Evapc^oi  avrrj  eivat,  to  he 
pleasing  to  him.  Through  the  love  we  have  to  God,  we  study 
and  labour  to  please  him.  This  is,  and  trill  be  our  heaven,  to 
study  to  love,  please,  and  ser\"e  him  from  whom  we  have  re- 
ceived both  our  being  and  its  blessings. 

10.  For  tec  must  all  appear  before  the  judgment  seat]  We 
labour  to  walk  so  as  to  please  Him,  because  we  know  that  we 
shall  have  to  give  a  solemn  account  of  ourselves  before  the 
judgment  seat  of  Christ ;  where  He,  whose  religion  we  pro- 
fess, will  judge  us  according  to  its  precepts  :  ^nd  according  to 
the  light  and  grace  which  it  affords. 

That  every  one  may  receive  the  things]  'KofncrjTai  CKas-o;, 
that  each  may  receive  to  himself,  into  his  own  hand,  his  own 
reward  and  liis  own  wages. 

TVie  things  done  in  his  boiy]  That  is,  while  he  was  in  this 
lower  state  ;  for  in  this  sense  the  term  body  is  taken,  often  in 
this  epistle.  We  may  observe  also  that  the  soul  is  the  grand 
agent:  the  body  is  but  its  instrument.  And  it  shall  receive, 
according  to  what  it  has  done  in  the  body. 

11.  Knowing  therefore  the  terror  of  the  Lord]  This,  T  think, 
is  too  harsh  a  translation  of  eiSorz;  ovv  tov  i}>j0jv  rov  Kvptov, 
which  should  be  rendered,  knowing  therefore  the  fear  of  Ihe 
Lord  ;  which,  strange  as  it  may  at  first  appear,  often  signifies 
the  tcorship  of  the  Lord,  or  that  religious  reverence  which  we 
owe  to  him.  Acts  \x.  31.  Rom.  iii.  18.  xiii.  7.  1  Pet.  i.  17.  ii. 
18.  iii.  2.  As  tee  ktiotp  therefore  what  God  requires  of  man, 
because  we  are  favoured  with  his  own  revelation ;  we  per- 
suade men  to  become  Christians,  and  to  labour  to  be  accepta- 
ble to  him ;  because  they  must  all  stand  before  tlie  judg- 
ment seat :  and  if  they  receive  not  the  grace  of  the  Gospel 
here,  they  must  there  give  up  their  accoun's  with  sorrote,  and 
not  with  joy.  In  short,  a  mnn  who  is  not  saved  from  his  sin 
in  this  life,  will  be  separated  from  God  and  the  glory  of  his 
power  in  the  teorld  to  come.  This  is  a  powerful  viotive  to 
persuade  men  to  accept  the  salvation  provided  for  them  by 
Christ  Jesus.  TUo  fear  of  God  is  the  beginning  of  tcisdom  ; 
the  terror  of  God  confounds  and  overpowers  the  soul.  We 
lead  men  to  God  through  his  fear  and  lore ;  and  with  the  fear 
of  God,  the   love  of  God  is  ever  consistent :  but  where  the 

.  terror  of  the  Lord  reigns,  there  can  neither  he  fear,  faith, 
nor  love;  nay,  nor  hope  either.  Men  who  vindicate  their 
constant  declamations  on  hell  and  perdition,  by  quoting  this 
text,  know  little  of  its  meaning;  and,  what  is  worse,  seem 
to  know  but  little  of  the  nature  of  man,  and  perhaps  less 
of  the  spirit  of  the  Gospel  of  Christ.  Let  them  go  and  learn 
a  lesson  from  Christ  weeping  over  Jerusalem.— "  O  Jeru- 
salem, Jerusalem,  how  oft  would  I  have  gathered  you  to- 
gether, as  a  hen  would  her  brood  under  her  wings  1"  And 
another,  from  his  last  words  on  the  cross,  "  Father,  forgive 
them,  for  they  know  not  what  they  do!" 

But  tec  are  tnade  manifest  unto  God]  God  who  searches 
the  heart,  knows  that  we  are  upright  in  our  endeavours  to 
please  him  ;  and  because  we  are  fully  persuaded  of  the  real- 
ity of  eternal  thing.i :  therefore,  we  are  fully  in  earnest  to 
get  sinners  converted  to  him. 

AInnifest  in  your  consciences]  We  have  reason  to  believe, 
that  yoii  have  had  such  proof  of  our  integrity  and  disinterest- 
edness, that  your  consciences  must  acquit  us  of  every  unwor- 
-Ihy  motive,  and  of  every  sinister  view. 

12.  jTor  tec  commend  not  ourselves]  I  do  not  say  these 
things  to  bespeak  your  good-opinion,  to  procure  your  praise  ; 
but  to  give  you  an  occasion  to  glory  ;  to  e.xult  on  our  behalf; 
and  to  furnish  you  with  Em  answer  to  all  those  who  either 
malign  us  or  our  ministrj- ;  and  who  only  glory  in  appear- 
ance, have  no  solid  ground  of  e.xultation  ;  and  whose  heart  is 
dishonest  and  impure  :  St.  Paul  probably  speaks  liere  con- 
•-.erning  the  false  apostle.  Who  had  been  dividing  the  church, 
and  endeavoured  to  raise  a  party  to  himself,  by  vilifying  both 
the  apostle  and  his  doctrine. 

13.  Beside  ourselves]  Probably  he  was  reputed  by  some  to 
h'^  deranged  :  Fcstus  thought  so;  Paul,  thou  art  beside  thy- 
self; too  "inch  learning  hath  tnade  thee  triad.  And  his  ene- 
mies at  Corinth  might  insinuate  not  only  that  he  was  derang- 
ed, but  aitrihutc  his  derangement  to  a  less  worthy  cause  than 
itnonse  .study  and  deep  learning. 

176 


Phil. 3  7.8.    Col<>s.?.ll—v  John  6.63.— 

ir,  h-t  himbe.— yCinlatiinsS  6.&6.I5 

Is.-0iih43.  IS,  19.  &65.I7.    Ephes-S-L").    Rev.21.5.— » Romaiu5.10.    Ephra.2.16. 


14  For  the  love  of  Christ  constraineth  us  ;  because  we  thus 
judge,  that "  if  one  died  for  all,  tlien  were  all  dead : 

15  And  that  he  died  for  all,  « that  they  which  live  should  not 
henceforth  live  unto  themselves,  but  unto  him  which  died  for 
them,  and  rose  again. 

16  "  Wherefore, ^lenceforth  know  we  no  man  afler  the  flesh : 
yea,  though  we  have  known  Christ  after  the  flesh,  »  yet  now 
henceforth  know  we  hitn  no  more. 

17  Therefore,  if  any  man  ^  be  in  Christ,  *  he  is  f  a  new  crea- 
ture :  *  old  things  are  passed  away ;  behold,  all  things  are  be- 
come new. 

IS  And  all  things  are  of  God,  '  who  hath  reconciled  us  to  him- 

n  Mallhew  12.50.    John  15.14.    Gsl 
S.9.&16.7.  G<LlMians6.15. 
-       .         -    IS,  19.  &65.I7.     " 
CoI.l.aO.  1  John  3.a&  4.10. 

It  is  to  God]  If  we  do  appear,  in  speaking  of  the  glories  of 
the  eternal  world,  to  be  transported  beyond  ourselves,  it  is 
through  the  good  hand  of  our  God  upon  us ;  and  we  do  it  to 
promote  his  honour. 

Whether  tee  be  sober^  Speak  of  divine  things  in  a  more  cool 
and  dispassionate  manner;  it  is,  that  we  may  the  better  in- 
struct and  encourage  you. 

14.  For  the  lore  if  Christ  constrainethtis]  We  have  the  love 
of  God  shed  abroad  in  our  hearts  ;  and  this  causes  us  to  love 
God  intensely  ;  and  to  love  and  labour  for  the  salvation  of 
men.  And  it  is  the  effects  produced  by  this  love,  which 
o-i'i£\£i  fjfias,  bears  us  airay  trith  itsef;  which  causes  us  to 
love  after  the  similitude  of  that  love  by  which  we  are  influen- 
ced ;  and,  as  God  so  loved  the  world  as  to  give  liis  r^on  for  it ; 
and  as  Christ  so  loved  the  world  as  to  pour  out  his  life  for  it ; 
so  we,  influcncedby  the  verj'  samelove,  desire  to  spend,  and  be 
spent,  for  the  glory  of  God,  and  the  sah'ation  of  iramortnl  souls. 

If  one  died  for  all,  then  tcere  all  dead]  The  frst  position 
the  apostle  taies  for  granted  :  viz.  that  Jesus  Christ  died  for 
MA.mankind.  This,  no  apostolic  man,  or  primitive  Christian, 
ever  did  doubt,  or  could  doubt. 

The  second  position  he  infers  from  the  frst,  and  justly  too ; 
for  if  all  had  not  been  guilty,  and  eonsig7}ed  to  eternal  death, 
because  of  their  sin,  there  could  have  been  no  need  of  his 
death.  Tlierefore,  as  he  most  certainty  dierf  for  all;  then, 
all  were  dead,  and  needed  his  sacrifice,  and  the  quickening 
power  of  his  Spirit. 

15.  And  th^t  he  died  for  all,  that  they' trhich  lire,  &c.] 
This  third  position  he  draws  from  the  preceding:  //'  all  trete 
dead,  and  in  danger  of  endless  perdition,  and  he  died  for  nit, 
to  save  them  from  that  perdition  ;  then  it  justly  follows,  that 
they  are  not  their  otrn,  that  they  are  bought  by  his  blood  ; 
and  sAoifW  not  live  ttttto  themselves ;  for  this  is  the  way  to 
final  ruin  :  but  unto  him  tcho  died  for  them,  and  thus  made  an 
atonement  for  their  sins;  and  rose  again  for  their  justification. 

16.  Knoic  tee  no  tnan  after  the  Jiesh]  As  we  know  that  all 
have  sinned  and  come  short  of  the  glory  of  Go'J  ;  and  as  wu 
know  that  all  are  alienated  from  God,  and  m-e  dead  in  tres- 
passes and  sin,  therefore  we  esteem  no  man  on  account  of  his 

family  relations  ;  or  the  stock  wlience  he  proceeded  ;  because 
we  see  all  are  shut  up  in  unbelief,  and  all  are  children  of  wrath. 

Yea,  though  tee  have  knoien  Christ  after  the  flesh]  We 
cannot  esteem  a  man  who  is  a  sinner,  Avere  he  even  allied  to 
the  blood  royal  of  David  :  and  were  of  the  same  fa7nily  with 
the  man  Christ  liimself :  nor  can  we  prize  a  man  because  he 
has  seen  Clirist  in  the  Ilesh,  for  many  have  seen  him  in  the 
flesh  to  whom  he  will  say,  Depart  from  me,  for  I  never 
knete  yoti :  so  we — nothing  weighs  with  us;  nor  in  the  sight 
of  God,  but  redemption  from  this  death,  and  living  to  him  who 
died  for  them. 

We  know  that  the  Jews  valued  themselves  much  in  having 
Abraham  for  their  father;  and  some  of  the  Judaizing  teach- 
ers at  Corinth  might  value  themselves  in  having  seen  Christ 
in  the  flesh,  which  certainly  St.  Paul  did  not :  hence  he  takes 
occasion  to  say  here,  that  this  kind  ofprivilege  availed  nothing; 
for  the  old  creature,  however  noble,  or  trell  descended  in  the 
sight  of  men,  is  under  the  curse ;  and  the  nete  creature  tnly, 
is  such  as  God  can  approve. 

17.  If  any  man  be  in  Christ,  he  is  a  mctr  creature]  It 
is  vain  for  a  man  to  profess  affinity  to  Christ,  according  lo 
the.;?esA,  while  he  is  unchanged  in  his  heart  and  life ;  arid 
dead  in  trespasses  and  sins  ;  for  he  that  is  in  Christ,  that  it, 
a  genuine  Christian,  having  Christ  dwelling  in  his  heart  by 
faith,  is  a  nete  creature  ;  his  old  stale  is  changei^:  he  was  a 
child  ofHatan  ;  he  is  now  a  child  of  God.  He  was  a  slave  of 
sin,  and  his  works  were  death ;  he  is  now  made_/Vee  from  sin, 
and  has  his  fruit  imto  holiness:  and  the  end,  everlasting  life. 
He  was  before  full  o( pride  and  terath;  he  is  now  vieek  and 
humble.  He  formerly  had  his  portion  in  this  life,  and  lived 
for  this  world  alone :  he  now  has  God  for  his  portion  ;  and  he 
looks  not  at  tlie  things  which  are  seen,  but  at  the  things  which 
are  eternal.     Tlierefore,  old  things  are  passed  atray. 

Behold  all  things  are  become  neic]  The  man  is  not  only 
mended,  but  he  is  nete  made  ;  he  is  a  nete  creature  :  Knti/tj 
KTiati,  a  neie  creation,  aliltle  trorld  in  himself:  formerly,  all 
was  in  cluiotic  disorder  ;  now,  there  is  a  nete  crenlinn,  which 
God  himself  owns  as  his  workmanship;  and  which  he  can 
look  on  and  pronounce  very  good.  The  conversion  of  a  man 
from  idolatry  and  wickedness,  was  among  the  Jews  denomina- 
ted a  neto  creation.  He  trho  cottverts  a  tnan  to  the  true  re- 
ligion, is  the  same,  says  U.  Eliezer,  as  tf  he  had  created  him. 


The  preachers  of  the  Gospel 


CHAPTER  V. 


are  Christ's  ambassadctt . 


19  To  Wit   that  tGod  wa.  in  Christ,  reconciling  the  world  i  reconfued  t'o^Go"d   ^  "'  ^  "'^  ^'"^  ^"^  '°  ^'"''"'''^  ='^^^^^*  r* 
nnto  himself,  not  impniin|  their  trespasses  unto  them;  and  I   21  For  fhe  hath  rnnHp hi.n  ,n  h.  =  „  «• 
hath  «  committed  unto  us  the  word  of  reconciliation  t^t  wp  m,»hf  hl^^/nl  c  .k     °  *,*  ^'"  '^°''  "^'  '^■^''  '^"^^^  "o  sin ; 

propel  work  of  an  a//.«-/se,  Ahnigluy  BenTlUonZXl  '  ym     /    v«sfrt<.  v„,?J  ^"''./'""S'''  <:     '"  <-hr.sfs  st^ad  we  prar 
change  of  heart,  so„l,  and  life,  wh.ch  takns  p  acp  „  idrr^he    cent    a  2n  ne  J.h  l"''"'^'  ■"'}\^^^^0"Cite'I  to  God;  i.  e":  ac- 

J:^^h^r ^-  ci;::;^ ■•'  ^"^-^  "^  "-•  ^^'^^  *-  --  ^^^^SHF'^^^^  in":];!n="birj!,f;-a'e:^?t 

W^ohatk  rcroncUeU  vs\>  him,elf  hy  J.sus  Christ]  Having  '  SevPr  be"eeTh  a'nnnTH  '?,^';«Pl"f  pardon  ?  Doesthecre- 
giren  Jesus  Christ  to  die  for  sinners,  they  have  through  him  in  f^ilH  Yet  oar  almf.  ,J  i^h  ""^  '."  ^'""''"^  ^"  •"I'-quitlance 
access  .m.oGofl:  f'n- his  s;.k^  and  on  his  account,  God  can  re^  onirvoich^afe^^^^^  ""''  «;'l^c'e"l•■'I -lodge,  not 

ce.ve  them  :  and  .1  is  only  by  tho  grace  and  Spirit  of  Christ   ;  us-  and  wUh  th^mfj-if  •''•-^^"'B-'- '"» '"V'les  us,  enireata 
that  the  proud,  (lerce.  and 'diabolic  nalureofm.n,  can  be  chnn-    reject  theri'-    Tl.e  ^  .    I  wJ'r'''''''r ''>''^",'''=''»  "^  °°'  ^ 
Red  and  reconciled  to  God :  and  by  and  through   his  sacnfire    '      Th  s  slmimeJt  «  ^rdl  "Lesley's  jSot^-s  m  loc. 
God  can  be  propi.ioits  to  th-m.  '^There  is  a'n  enmity  \n\u^    ful  poetic  vSn  Ju\\^r,^tr2T^:f'  'S  "'«  foll'^i^'i"?  beauti- 
heart  of  man, ag.iust  sacred  things:  the  grace  of  Christ  alone  1    ^   "Ld  ?hrnr?JnHlH  F-L^":.!':   ''^'^"'■  ^^'"■'"  »'**l^- 


-  — --  -•  ^. ..,,,,,„,„  ,..,  W.I' .11.  «.i.;j.^  IS  a\i  unmiiy  in  trie 
noart  of  man  ag  iiust  sacred  tilings :  the  grace  of  Clirist  alone 
can  remove  this  enaiity. 

The  ministry  of  reconciliatinu]  Ataxoviav  rr^  KaTaWaync 
1  lie  OFFICE  or  function  ojthis  reconciliutum  ;  called  ver  I9' 
the  word :  tov  Xi)ov  rr,;  Kara\Xayr,i,  Ihe  doctrise  oft/iis  re- 
conciliatton.  KataWayn,  reconciliation,  comes  from  (fnr<iA- 
Aaaffo,  to  change  thoroughly:  anrl  the  grand  object  of  the 
i»ospel  IS  to  make  a  complete  change  in  men's  minds  and  ^nan- 
lllZ''  r'"  "'*'  f'^t  o>JJ'-et  is  Hie  removal  of  enmity  from  the 
nn  r'^T"'  "^''".  '^"Vy  ^^  <^'^P'^'"i  •"  accept  of  the  saht.- 
rn™       1  '»=^,,P'"'>V'ded  for  hi,n,  on  the  terms  which  God  has 

ZT      ,-  .  ^ ''"  ,*"""'^  '"  "'«  '"-■'*"  of  man  is  the  grand  hin- 
derance  to  his  salvation.  ''       " '"" 

19ThatGodtcasin  Christ]  This  is  the  doctrine  which  this 
mmistry  of  reconciliation  holds  out ;  and  the  doctrine  wliich 
It  uses  to  bring  about  the  reconciliation  ita»lf 


"God,  the  offended  God  most  liigh, 
Ambassadors  to  rebels  sr'nds  ; 
His  messengers  his  place  supply, 
And  Jesus  begs  us  to  be  friends. 

Us,  in  the  stead  of  Chri.-n,  they  pray. 
Us,  tn  the  stead  of  Christ,  entreat, 
To  cast  our  arms,  otir  sins  away, 
And  find  forgiveness  at  his  feet. 
Our  God,  in  Chri.¥t,  iliine  emhaesy, 
And  proffered  mercy  we  embrace; 
And  gladly  reconciled  to  thee, 
Thy  condescending  mercy  praise. 
Poor  defjlors,  by  our  Lord's  request, 
A  full  acquittance  we  receive  f 
And  cr/OT(/in/s' with  pardon  blest, 
We,  at  our  Judge's  instance  live." 


God  was  in  Christ— I.  Christ  is  the  sump  as  A7^»«./„;,  .1,0  I  01  r.  \  '  t  ^"''  •'"'■Sp  s  instance  live." 
anointed  Ol,c ;  who  was  to  be  prophet  ITest  InlZnA  M  A  ^^  ^"^  ''■  '"'"l  '"'"^1  ^''"  '"  ^^  "'"  >^  «'l  T..  .,  ,...<„ra 
human  .art;  not  to  the  ^eir,  onlv,  b  uf  al^S^the  S'..  Tne^ZZ'.'^''!  i'"""  '''"'''^""  ""'">''"'  ^^e  made'^lmZZ 
There  had  been  i,n,plieL=,  prie.-^ts  'and  kin-T  amn  t  ,i,p  i„i  *^'f  "°  *'"'  ('^'^'^  "'^  innocent,)  a  sin-offerivg  for  us  The 
^d  their  ance.,tors    and  some  who   'ad  b?en  pW^^^^^  ■  1/?/.^"^?""  ''''^"'"'  ''"'^  V^"^  '  "'  "'«>"?'««,  it  mean! 

,.A«;  A/„^and;>r,>.,;  and  */„^  and  p^^^  Tbufno  ,e  had  I  ewnosn'^f'TV"  ""^  guilt:  and  of  Christ  it 'is  said.  A^ 
ever  sustained  in  his  own  person,  lUe  tiree  foil  Xcc  px  lZ7^l,r,L'  '■  e- «•"»!""«««/.■  for  not  to /.„ou,  ^,n,  is  tho 
ccpt  Christ ;  for  none  had  efer  ..liAistpred  in  reference  t;.  fifp  wL  ''^  consc,o»s  of  innocence  ;  so  n,7  conscire  sibi,  to 
r^^«  tcorW  but  He.  The  function"  of  afl  the  m^rsv^ere/e  «l//TSL"r/."'  ''"%  ''?"'''  """"'^  ^'^^ '^  ''  'he  same  as? 
strained  to  the  aicie/ir  people  of  Gtx}  alone     2    Now  all  the  '     in  , if.  7  culpa,  to  be  u.umpeachablp. 

others  were  appointed  of  GocCinrefrrence^o  this  Chr^t«m1  J  J  ^^'^°"'' P'^-^e,  it  signifies  a  */«.oi7-en«r.  or  sacr/^ce 
as  his  types,  or  representatves,il7tl"  fulness  of  the\i^^  {f,KTH'hi''''f^'^'^ '*?  f'f  ^^^'^  ^^"'""'^^''J  ^^-"  f/"o/<^^^ 
should  come:  3,  And  that  this  Christ  miglbfadrquae  10  Tn  1  ereat  var'^pfv''' i-^'''"''**-'""'"'"^  ^"'''^^^^^ 
the  great  work  of  reconciling  the  whole  hTiinan  raceto  ct.d  '  Tir.t^nJZ,\'°u^l''''^^  '"  'i^^  Pentateuch.  The  Seplul- 
by  making  atonement  for  their  sins.  Cod  was  ,«/"n  The  &?n  ixLi,  rll'V^  '''°'^^l  "^"''"^  '"  "*«-'.'•  four 
man  Jesus  was  the  ^em;>/«  and  .»Ar/«e  of  the  e/er«a/  Oivintu-  Fer^^^i"  mf=fnt  ^.(^f  Z''^"*' '*"'*  ^"'''*^  ^^'''^'-^  a  im.o/ 
for  .«  Ai«  </«,«<,  „n  the  full. ess  nf  the  Godhead  bodily  .^,i  i  not  ^-V,  but  an  oVpr^l^  r"^  """■  \l'^'°"  ^'•«"'''2''-^s  the  word 
II.  9.  and  he  inade  peace  by  the  blood  of  his  cross.  4.  C  iri«L  1  {0  the  r  nwn  mpfh  H  'v-{"'^  *'■"■  ■  ""^  "unran.-^lators  attended 
by  his  offering  upon  the  cross,  made  atonement  for  the  sin,  r.f  Z\  i^l  .  "  me  hod  of  translating  tlie  word  in  other  niacea. 
the  world;  and  therefore  one  important  branch  .-f  the  dor  ,T,  «Ti  "'^""^  V'^  "'"^  ^  here,  thev  would  not' have  given 
trine  of  this  reconciliation  wa.s,  toTow  t^^Tf^d  woufd  not  daUon  o'f  a"^o"i  1,^^^"^'^  ^>'"cli  h^  been  made  the  foun" 
L'lr'// '"?'"'°"""/'*'''.  "■<'*'""*""' "'*'".  s"astoe^ct?he  '?rere"w/erf?«^^^^^  doj-rine;  viz.  U,at  our  sin^ 

penalty ;  because  tliis  Jesus  had  died  in  their  stead  !  ihl  LT-^      ,  •        r  ^'.*''  ""'^  "'^'  '""  "'as  a  proper  object  of 

The  whole  of  this  impo,, an,  doctrine  waL^Aorr./^.p/e,  and  '  ifrr^frei'^l/^'V"'^"'''.^"'  '"'^^"^"'  ''^^^'^^  6/X',ei 
;v/<iin.  Let  us  consider  It  in  all  its  conueYions  •  1  Vou  he  Ipvp  1,1''  'v.^"'*'' ■^"  •  ^"^  ^""ne  have  j>!-,>ceeded  so  far  in  thia 
there  is  a  God.  2.  Voir  know  He  has  inaSe  you.  3  ulro  l^l^^Vl'.ZLTrr''-'  ''^  "^  '7'  '^at  dhrist  .nay  be  ct^s?dered 
m  .r«^  you  to  love  and  serve  him.  4.  To  show  you  hovv  to  do  CoftlfeX^^f' ""''"■  ''"=""''  ""  ""  "'"'  "f  ^•""'iind. 
till?  ''"•%'5"'^2  a  revelation  of  himself,  which  is  contai^.ed  ed  L  Ms  own  n  '  Til  '"''*  ""^"'"^  ">  '""'-«'"'  rec/con. 
in  Ins  law,  &c  5.  You  have  broken  this  law,  and  incurred  t\mt^  rttfr-  ■  ,  "^  °^  "'*^''  '"'"^''s  translates  the  passage 
the  penalty,  which  .s  death.  6.  Far  from  beinV  able  to  undo  llsL?^J  Chnstum  pro  maximo  peccatore  hal.uit,\t  7,1! 
your  offences,  or  mak^  reparation  to  the  oflbnd^d  ma  es"v  of  tl^VJ^  Tf'""  ^'"i''  9"^  ""ountcd  Christ  the  grP^atLroI 
God,  your  hearts,  through  the  deceitfulness  and  inffuence  .?r  f  l.p  '  r ""  ."'?  ''•"S'"  ^^  s"Premeiv  righteous,  thus  tlev 
sin,  are  blinded    hardened,   and   filled  w  the,,," /^^^^^^ 

your  Father  and  vour  Judse.  7.  To  redeein  voii  o  m  of  hf  ^"^r'''  ,'"  "»'•  '>-'ea<i  :  died  for  us;  bore  our  sins  (the  »,< 
most  wretched  an.raccurseds.ate,  Go3,  in  his  endlesslo  °e  1Z  Li'dT'//"''  '"I'-'^^k^ '"  '"'"'"'  *^i'  «/'°«  "'  tr^.tr^the 
g.v«n  his  .«on  for  you;  who  has  assumed  yoir  nature   a,^  ^°/i^^^^^  that  is.   he'p^ 

aied  in  yourslcad.     a  In  consequence  of  this,  he     as  con,      hf^  ^^J^    '  '°  ''""".' =  explained  hy  making  his  soulfhla 
manded  repentance  towards  God  ■  and  remissfin  of  ins  'o  be  I     Burthaf  irm^-^r  *',"'  .""'^  ^«"''"/«*  ''V  '"*  stripes.    ' 
nubhshed  in  his  name  in  all  the  earth.     0.  AH  who   eue,,  and  '  th^?>.«.n  n^    r"^,  ^^  P'^'."'^  ^^'"^  "'a'  ^"-ojering.  not  sin,  i. 
vpr'of  ',"    fl'^'^'.as  having  died  for  them  as  a  sil^.^Jerhjf  j  ^tco^fru^l'H''?''^  "'  this  verse.  I  shall  stt  down    h' 
ver.  21.  shall  receive  remission  of  sins.     10.  And  if  iht^  abitfe    ^hlll  i.  ^  Sepluagtnt,  where  the  word  occurs  ;  and 

n  Him.  they  shall  have  an  eternal  inheritance  among  ther^    where,  .f.^^?  '°  '^^  "^'""^"'  ^'"•''^^  ^''-^^'ly  V^ou-d    Ind 


l 


that  are  sanctified. 

20.  IVe  are  ambassadors  for  Christ]  'X-cp  Xp,roo-ro«. 
KiVf^w  ''"'  ''•",'=' "®  'lie  function  of  ambassadors^  in  ChriM's 
rmhl  "^  M  T  f*""?  'h^  ^^"'"  'o  mankind  on  this  important 

}^^-  "I  •'^  '*^^'  '*»•=  "'°''''''  ^"d  appointed  us  in  his'^prac" 
/a^,r,'^'':J^?P°^^""  •■'.«'."  f'-"'n  °"e  sovereign   p^owe^ 


der  here  incorrectly. 

o/ojH""''^' S'\',S'  *^.*'-  "'  3<5 ;  LEviTicrs,  chap.  iv.  3,  S,  20. 
fwirp'  iT';  """^  •^^  ''\"=^'  ^  33.  and  34  ;  chap'^v.  6,  7,  8,  9 
ih  r.  '.^  ' o";".'  ^2'  "^'■'■'P-  *•'■  17'  •^  '« ice.  30 ;  cLp.  v  i.  f,  37- 
?6 T?  o';.v^;  '■*  "^'^ '  -^.h^P  ''■  -  3,  7,  S,  10.  15,  & :  cha>  k 
iu'.J'  19  t^'iiy^i.chap.  xii.  6,  8;  chap.  xiv.  13  twice,  19.  zi,  31; 


♦^  .»,.w ,        I'  13.711  .>!.-iii  iroin  one  sovcreisn    nowpr  Ifi  17  lo  f...      — ■ — '  v.    l"  '■"■-•  <''  '.  ->  »o.  u,  ^-     ciiaa.  a. 

^vr?pl"r   ''"^  is  s"PP'S»d  to  represent  t!,e  pcrlonof  he  chan  '  ir      "    in"''^?-  *"•  ^-.S;  chap.  xiv.  13  twice.  19.2^,  31: 

sovereign  by  whom  he  is  deputed.     Christ  while  on  e-rth  rp  f..l?i^'   ^     '^'  ^'  *=''^P-   •*^'-  3.  5,  6,  9.  11  twice,  15,  25,  27 

Knfd^l'p1P"'"°"°^'''««°^'^^^''^"°ft''"wor>d^  NotBEKs,  ch;.p.  vi   11.  14!  I0\tuaf. 

rhr'i«?  Hpii,   '/'if'"'^^"''''   represent  the  person   of  Christ  c  Inovvpf 'o"^'o°'  ^^'  ^^  "^^  '^''  '''•  ^--  ^~'  ^^"^  ""'''■  ^  12 ; 

</»r,/or  CAn^r.         °'^"^'«  ««  ^^e  world  ;  we  are  a.nbassa.        Besides  the  above  plac'es.'it  occ'^'rs  in  the  same  signification 

w;**4°or.h^e1u1lfor*iry"or^°o^  ^^  "^^  "-^^^^  ">"  ^  ^-'  '    "--  '"'"  '  '""^  '"  °"^  ^"-■"""'  "  ''^  '^"^"'"^ 

1^7 


W-'e  should  nol  receive 


II.  CORINTHIANS. 


19,  22,  23,  25.  In  all,  one  hundred  and  cig-lit  places,  whicli,  in 
the  course  of  my  own  reading  in  tlie  rfepUingint,  I  have  niai-ked. 
Thai  ICC  miglit  be  inMn  the  rishleoitswss  of  God  in  him.] 
The  ri^hlpoiisiiess  pf  God  sigiiilies  here  the  salratwn  of  (.Jod, 
as  coinprehendini;  'jitslificalion  tlirougli  the  blood  of  Christ; 
and  sanclific'ilinn  tlirongh  liis  Spirit:  or,  as  tile  mountains 
of  God,  the  hail  of  God,  the  irlnd  of  God;  mean  exixeding 
hl-'h  mmtntaiiis,  extraordinary  hail,  and  most  tempestuous 
wmd  ;  so  here  the  righteousness  of  God  may  ntean  a  thorough 
ri"lUeousncss  ;  complete  justification  ;  complete  sanclijica- 
Hon;  such  as  none  but  God  can  give;  such  as  the  sinful  na- 
ture and  g'-i'lly  conscience  of  man  require;  and  su;!i  as  is 
worthy  of  God  to  impart.  And  all  this  righteousness,  justifi- 
cation, and  lioLiness,  we  receive  in,  by,  for,  and  through  IIim; 
as  the  grand  sacrificial,  procuring,  and  meritorious  cause  of 
rlipse,  ami  every  other  blessing.  Some  render  the  passage,  We 
nre  justified  through /tiin,  before  God:  or,  Weare  justified,  ax:- 
cording  toGod's  plan  of  justification,  through  him. — la  many 
respects,  this  is  a  most  important  and  instructive  chapter  : 

1.  Th"  terms  house,  building,  tabernacle,  and  others  con- 
nected with  them,  have  alrea(1y  been  explained  from  the 
.lewish  writings.  But  it  lias  been  thought  by  some,  that  the 
apostle  mentions  these  as  readily  ofl'ering  themselves  to  hhii, 
from  his  own  avocation,  that  of  a  tent-maher ;  and  it  is  sup- 
posed that  he  borrows  these  terms  from  his  own  trade,  in  order 
ro  illnslrate  his  doctrine.  This  supposition  would  be  natural 
t'liough,  if  we  hadnot  full  evidence  that  these  terms  were  used 
in  the  Jewish  theology,  precisely  in  the  sense  in  which  llic 
upostle  uses  them  here.  Therefore,  it  is  more  Hkely  that  he 
oorrowed  them  from  that  theology,  than  from  liis  own  trade. 


the  grace  of  God  in  rart 

2.  In  the  terms  tabernacle,  building  of  God,  &c.  he  may  re- 
fer also  to  the  tabernacle  in  the  wilderness,  which  was  a 
building  of  God,  and  a  house  of  God  :  and  as  God  dwelt  in 
tliat  building,  so  he  will  dwell  in  the  souls  of  those  who  be- 
lieve in,  lore,  and  obey  him.  And  this  will  be  his  transitory 
temple  till  niorlalily  is  swallowed  vip  of  life,  and  we  have  a 
glnnfied  body  and  soul  to  be  his  eternal  residence. 

'.i.  The  doctrines  of  the  resurrection  of  the  same  body ;  the 
witness  of  the  Spirit;  the  immateriality  of  the  soul-j  the  fall 
and  miserable  condition  ol  all  mankind  ;  the  death  of  Jesus, 
as  an  atonement  for  the  sins  of  the  whole  world ;  ths  neces- 
sity of  obedience  to  the  Divir>e  will,  and  of  the  total"  Chango 
of  the  human  heart,  are  all  introduced  here  :  and,  although 
only  a  few  words  are  spoken  oh  each,  yet  these  axe  so  plain 
and  so  forcible,  as  to  set  those  important  doctrines  in  Iha 
most  clear  and  striking  point  of  view. 

4.  The  chapter  concludes  with  such  a  view  of  the  mercy 
and  goodness  of  God  in  the  ministry  of  reconciliatio?i,  as  13 

i  nowhere  .else  lo  be  found.  He  has  here  set  forth  the  Divine 
I  mercy  in  ail  its  heighteiiings  :  and  who  can  take  this  view  of 
I  it  without  having  his  heart  melted  down  witli  love  and' 
gratitude  to  God,  who  has  called  him  to  such  a  slate  of  sal- 
vation 1 

5.  It  is  exceedingly  remarkabre  that,  through  the  whole  of 
this  chapter,  the  apostle  speaks  uf  himself  in  the  first  person 
plural :  and  though  he  may  intend  other  apostles,  and  the 

i  Christians  in  general,  yet  it  is  very  evident  that  he  uses  this 
l(jnn  when  only  himself  can  be  meant,  as  in  verses  12  and^  13. 
as  well  as  in  several  places  of  the  following  chapter.     This 

1  may  be  esteemed  rather  more  curious  than  important. 


is  the  accepted  time;  behold,  now  is  tlie  day  of  salvation.) 

3  *=  Giving  no  offence  in  auy  thing,  that  the  ministry  be  nol 
blamed : 

4  But,  in  all  things  f  approving  ourselves  ^  as  the  ministers 

c  Rom, 14.13.  1  Cor.9.12.&  I0.32.-f  Gr.conm.eiirfinff.  Ch  4.a.-g  1  Cor. 4.1. 


CHAPTER  VI. 
We  should  not  receive  the  grace  of  God  in  vain,  having  such  promises  of  support  from  nim;  1',  2.  We  Should  act  so,  n,^ 
to  bring  no  disgrace  on  the  Gospel,  3.  How  t/ie  apostles  behaved  themselves  ;  preached,  sufiered,  and  rejoicid,  4—10; 
,S7.  PauVs  affectionate  concern  for  the  Corinthians,  11—13.  He  counsels  them  not  to  be  yoked  with  unbelievers,  and  ad- 
vances several  arguments  irhy  they  should  avoid  them,  14—16.  Exhorts  them  to  avoid  evil  companions,  and  evil  prac- 
tices, on  the  promise  that  God  icill  be  their  Father  ;  and  that  they  shall  be  his  sons  and  hur  daughters,  17,  18.  [A.  M.  4001. 
A.  D.  57.    A.  U.  C.  810.     An.  Imp.  Neronis  Cffis.4.] 

WE  then,  cs' workers  together  with  him,  b  beseech  you 
also  "=  that  ye  receive  not  the  grace  of  God  in  vain. 
2  (For  he  saith,  '^  I  have  heard  thee  in  a  time  accepted,  and 
in  the  day  of  salvation  have  1  succoured  thee :  behold,  now 

a.  lCop.3.9.-bCh.5.G0.-cHeb.l2.13.— d  laa  49  S. 

"notes.— Ver,sr  I.  We  then,  as  workers  together  with  him] 
yvvepyovvTCS  Ss  Kai  rrapaKaXoviiCv.  The  two  Past  v^ords,  with 
him,  are  not  in  the  text,  and'  some  supply  tlie  place  thus:  we 
then,  as  workers  together  with  you,  and  the  Armenian  ver- 
sion seems  to  have  read  it  so:  bin  no  MS.  has  this  reading; 
and  no  other  version.  For  my  own  part,  I  see  nothing  want- 
ing in  the  text  if  we  only  suppose  the  term  apostles;  tre(i.  e. 
apostles,)  being  fellow -'workers,  also  entreat  you  nol  to  re- 
ceive the  grace  of  God  in  vain. 

By  the  grace  of  God,  rri"  xafiiv  tov  Qcov,  this  grace  or 
benefit  of  God,  the  apostle  certainly  means  the  grand  sacri- 
ficial  offering  of  Christ,  for  the  sin  of  the  world,  which  he 
had  just  before  mentioned  in  speaking  of  the  ministry  of  re- 
tonciliation.  We  learn,  tlierefore,  that  it  was  possible  to  re- 
ceive the  grace  of  God,  and  not  ultimately  benefit  by  it ;  or, 
in  other  words,  io  begin  in  the  Sjjirit  and  end  in  the  flesh. 
Should  any  one  say,  that  it  is  \he  ministry  of  reconciliation, 
that  is,  the  benefit  of  apostolic  preaching,  that  they  might  re- 
ceive in  vain  :  laiiswer,  that  the  apostolic  preaching,  and  the 
whole  ministry  of  reconciliation,  could  be  no  benefit  to  any 
man,  farther  than  it  might  liave  been  a  means  of  conveying 
to  him  llic  salvation  of  God.  And  it  is  most  evident  that  the 
ni>ostle  has  in  view  that  grace  or  benefit  that  reconciles  us 
to  God,  and  makes  us  divinely  righteous.  And  this,  and  all 
other  benefits  of  the  death  of  Christ,  maybe  received  in  vain. 

2.  for  he  saith]  That  is^  God  hath  said  it,  by  the  prophet 
Isaiah,  chap.  xlix.  8.  which  pTace  the  apostle  quotes  verbatim 
et  literatim  from  the  Septungint.  And  from  this  we  may  at 
once  see,  what  is  the  accepted  time;  and  what  the  day  of 
salvation.  The  advent  of  the  Messiah  was  the  pji  ny  t-t 
ratson,  the  time  of  God's  pleasure,  or  benevolence ;  for  which 
all  the  faithful  were  in  expectation :  and  the  day  of  salvation, 
nyitri  nil  yom  yeshuah,  was  the  time  in  which  tliis  salvation 
should  be  manifested  and  applied.  The  apostle,  tlierefore, 
informs  them  that  this  is  the  time  predicted  by  the  prophet: 
and,  the  ministry  of  reconciliation  being  exercised  in  full 
force,  is  a  proof  that  the  prophecy  is  fulfilled  :  and  therefore 
the  apostle  confidently  asserts,  Behold,  now  is  this  accepted 
time ;  now,  the  Messiah  reigns;  now,  is  the  Gospel  dispensa- 
tion ;  and  therefore,  now  is  the  day  of  salvation  :  that  is,  the 
very  time  in  which  the  power  of  God  is  present  to  lieal ;  and 
in  which  every  sinner,  believing  on  the  Lord  Jesus,  may  be 
saved. 

I  rather  think  that  this  second  verse  should  be  read  imme- 
diately after  the  last  verse  of  the  preceding  chapter ;  as  where 
it  now  stands,  it  greatly  disturbs  the  connexion  between  the 
first  and  the  third  vei-ses.  I  will  set  down  the  whole  in  the 
order  in  which  I  think  they  sliould  stand.  Chap.  v.  20.  Now 
then,  we  are  ambassadors  for  Christ,  as  though  God  did  he- 
fsee.ch  you  by  us ;  we  pray  yon  in  ChrisVs  stead  to  be  recon- 
ciled to  God.  for  he  ha'tli'made  him  a  sin-offering  for  us, 
■uho  knew  no  sin,  that  ice  'inighl  be  made  tlie  righteousness 

178 


of  God  in  him :  for  he  saith,  "I  have  heard  thee  in  a  time 
accepted,  and  in  the  day  of  salvation  have  I  succoured  thee;'' 
Behold,  nctv  is  the  accepted  time;  behold,  now  is  the  day  of 
salvation.  Immediately  after  this,  the  sixth  chapter  will 
very  properly  commence,  and  we  shall  see  that  the  cunnexinn- 
will  be  then  undisturbed. 

We  then,  as  Jellow-workers,  beseech  you  also,  that  ye  re- 
ceive not  this  grace  of  God  in  vain,  giving  no  offence  in  ani, 
filing,  that  this  ministry  be  nol  blamed.  This  change  of  the 
place  of  the  second  verse,  which  every  one  allows  must,  if  it 
stand  here,  be  read  in  a  parenthesis,  preserves  the  whole 
connexion  of  the  apostle's  discourse;  and  certainly  sets  hia 
argument  before  us  in  a  stronger  lighfc  Ket  us  review  tJ.e 
whole :  1.  God  was  in  Christ,  reconciling  the  world  to  him- 
self, chap.  V.  18.  2.  He  appointed  the  apostles  to  procl;iiiii  to 
mankind  the  doctrine  of  reconciliation,  ch.  v.  19.  3.  The. 
apostles,  in  consequence,  proclaim  this  doctrine,  and  show 
tlial  Christ  was  a  sacrifice  for  sin  :  and  that,  through  hiin,  we 
may  be  perfectly  saved,  chap.  v.  20,  21.  4.  They  show  also,, 
that  all  this  was  agiecable  lo  the  declaration  of  flod  by  the 
prophet  Isaiah,  chap.  xlix.  8.  where  he  predicts  the  days  of 
the  Messiah,  and  the  grace  then  lo  be  communicated,  chap, 
vi.  2.  5.  The  apostle  Ihen,  speaking  in  the  person  of  all  his 
fellow-labourers,  who  had  this  ministry  of  reconciliation  en- 
trusted to  them,  exhorts  them  not  to  receive  such  a  benefit  of 
God  in  vain,  chap.  vi.  1.  6.  He  exhorts  those  who  had  em- 
braced the  Gospel  not  to  put  a  stumbling-block  in  the  way  of 
others,  by  acting  irreligiously,  lest  this  ministry  of  reconcili- 
ation should  be  reproached  on  their  account,  chap.  vi.  3.  7. 
He  shows  what  conscientious  and  scnipulous  care  he  and 
his  fellow-apostles  took  to  preach  and  walk  so,  that  this  mi- 
nistry might  have  its  full  ettect,  chap.  vi.  4,  &c. 

This  view  of  the  subject,  if  I  mistake  not,  shows  a  beauti- 
ful consistency  throughout  the  Avhole. 

3.  Giving  no  offence]  The  word  ■apaCKOTrri,  read  irponKOnna, 
Rom.  xiv.  13.  signifies  a  stumbling-block,  in  general ;  or  any 
thing  over  which  a  man  stumbles  or  falls;  and  here  means 
any  transgression  or  scaiidal  that  might  take  place  among 
tlie  ministers,  or  the  Christians  themselves,  whereby  either 
.Jews  or  fJeiitiles  might  lake  occasion  of  offence,  and  vilify 
the  Gospel  of  ciirist.  ,       ,    „, 

4.  But  in  all  things  approving  ourselves]  The  apostle 
now  proceeds  to  show  how  conscientiously  himself  and  his 
fellow-labourers  acted,  in  order  to  render  the  ministry  of  re- 
conciliation effectual  to  the  salvation  of  men.  They  not  only 
gave  no  offence  in  any  thing,  but  they  laboured  to  manifest 
Themselves  to  be  the  genuine  ministers  of  God,  in  much  pa- 
tience, bearing  calmly  up  under  tlie  most  painful  and  op- 
pressive afflictions. 

In  qffiietions]  %v  OXiil-srrtv.  This  may  signify  the  serie.f  ol 
persecutions  and  distresses  in  ireneral ;  the  slats  of  cruel  suffer- 
iiig  in  which  tlic  church  of  Cod  and  the  apcstltaithen  existed. , 


77m;  state  of  the  apostles  both  in 


CHAPTER  VI. 


respect  to  the  world,  and  lo  God, 


of  God,  in  mncli  patience,  in  afflictions,  in  necessities,  in  dis- 
tresses, 

5  h  In  stripes,  in  imprisonments,  '  in  tumults,  in  labours,  in 
watcliinjr^^,  irt  fastings ; 

6  By  purenesp,  by  knowledge,  by  Irm^-sufiTering,  by  kindness, 
by  the  Holy  (ihost,  tiy  love  uiifeit^ned, 

7  H  By  the  word  of  triitli,  by  i  tlie  pr(w«<r  of  God,  by  ■"  the  ar- 
mour of  righteousness  on  the  risiht  hand  and  on  the  left, 

8  By  honour  and  dishonour,  by  evil  report  and  good  report : 
as  deceivers,  and  yet  true  ; 

iiTS  10  «n.l  fro.— k  Ch.1.2.  t7.14.-I  1  Cor .•3.4.- 


In  nece.isilies]  Ev  avayxaif,  slratls  and  dijficiillies ;  in- 
cluding all  that  want  and  nITIictiun,  which  arose  from  the 
impoverinhcd  state  of  the  church. 

In  distrpiisc^\  Kv  rc>"'X  '(""'f.  such  straits  and  difficulties 
as  were  absolutely  iinaroidiMe  and  insiirmnuntaltln.  The 
word  implies,  )ie.iit^  reduced  tn  a  narrow  place,  driven  to  a 
cnriier.  Ileiilviedin  on  every  side:  as  the  Israelites  were  at 
the  Red  Sea  :  tlie  sea  before  them;  Pharaoh  and  his  host  bc- 
liind  them;  and  E'^vpliaii  fnrti'esses  on  either  hand:  God 
alone  could  bring  fli'etn  out  of  such  ilifTIculties,  when  their 
enemies  tlioinselves  saw  that  the  wi/dernei.t  had  shut  them 
in.  So  was  it  often  with  the  apostles ;  all  iuunan  help  failed  ; 
and  their  deliverance  came  from  Goil  alone. 

5.  In  stripes,  in  imprisomnenlx}  Of  these  the  history  of 
the  Acts  of  tlie  Apostles  gives  ample  testimony:  and  there 
were  doubtless  many  instances  of  persecution  in  various 
forms,  which  arc  not  on  record. 

In  tumults]  Avarns^nrrmif,  insurrections  raised  against 
them  because  of  tlie  Gospel :  it  is  more  nntural  to  understand 
the  word  thus,  than  of  agitations,  or  tossings  to  and  fro,  in 
consequence  of  their  nnsettl'd  state  of  life ;  or  because  of 
jiersecution,  which  obliued  them  to  lice  from  place  to  place. 

In  Inhnurs]  Botli  with  our  own  hands  to  provide  for  our- 
P'dves  the  nece.ssaries  of  life,  that  we  might  not  be  chargea- 
ble toothers:  and  in  lalionrs,  \o  spread  the  Gospel  of  God 
through  all  countries  wh^re  his  providence  opened  our  way. 

/'(  watrhin^s]    Passing  many  nights  without  sleep  or  rest. 

In  fastings]  Partly  constrained  through  want  of  food  ; 
and  partly  rotuntary.  as  a  means  of  obtaining  an  increase  of 
prace.  both  for  ourselvi^s  and  for  the  churches. 

fi.  By  purenesi]  V,v  ayvnrriTi:  in  si/«pJ/ci7y  of  intention, 
and  pii'rili/  of  afferlion  :  tngi^her  with  that  chastity  and  hoti- 
7irss  of  life  which  tlif  Gospel  enjoins. 

/?//  hnoiBledee]    Of  the  Divine  mysteries. 

fiy  lnn/T-suff'er!n^]    Tinder  all  provocations. 

By  kindness]  To  our  most  virulent  persecutors,  and  to 
nfl  men. 

Jiy  the  Tloly  Ghost]  Tlicre  are  doubts  among  learned  men, 
whether  the  apostlo  here  means  that  Spirit  who  is  called  the 
third  person  of  the  //»/;/ Trinity  ;  or  some  grace,  disposilion, 
nr  qna'ity  of  the  soul,  which  was  thus  denominated,  as  im- 
plying a  spirit  wholly  purified,  and  fitted  to  be  a  habitation 
of  God. 

S'rhnrtlsen  n notes  a  pass.iffe  from  Itah'ii  Berhai,  in  which 
It  appt-nrs  to  liiin  to  b-nve  this  latter  meaning.  "  Rab.  Pin- 
rbas,  the  son  of  .lair,  said,  Reflection  leads  I"  sedulity  :  sedu- 
till/  to  innocence  J  innocence  to  abstinence;  alistincnre  to 
c|eann«^ss  ;  deninicss  to  sanclitv  ;  sanctity  to  the  fear  of  sin  ; 
fear  nf  sin  to  humility  ;  humility  tn  piety;  and  piety  Ui  the 
Holy  Spirit.  Of  these  ten  virtnesTJi-^"  are  erternal,  or  belong 
In  the  body;  and  /f  re  internal,  or  belonging  to  the  soul;  luit 
nil  nipn  (iri'fer  the  truth,  which  is  V\y)r\  nn  ruarh  hakkodesh, 
the  IToly  Spirit."  Even  allowing  Uabbi  Pinchas  to  be  a  pi^rsou 
on  whosf  jiidginenl  we  could  rely,  and  whose  authority  were 
decisive,  there  does  not  appear  to  nie  any  reason  wily  we  sliould 
d''part  from  the  usual  meaning  of  the  term,  from  any  thing 
fnat  is  said  liere.  It  appears  to  inc  plain  enough  that  the 
rahbi  means  the  constant  indwelling  of  the  IIolv  Spirit:  and 
St.  Paul,  in  this  place,  may  h.-ive  the  same  thing  in  view:  and 
with  it.  the  various  srips  of  the  Holy  .Spirit,  by  which  he  was 
enabled  to  work  mirndes. 

Tiy  lore  unfeisncd]  Ev  nymn)  av^iviKotT't,  lore  teitlioiit 
hypocrisy :  such  as  disposed  us  at  all  limes  to  lay  down  onr 
!ife  for  the  brethren  ;  and  lo  spend  and  be  spent  for  the  glory 
of  God.  and  the  good  of  mankind. 

7.  Bythc  word  of  truth]  The  doctrine  of  truth,  received 
immediately  from  God,  and  faitlifully  and  affectionately 
preached  to'  men. 

Bythc  power  nf  God]  f'onflrming  Ibis  doctrine,  not  only 
by  llie  niirai-les  which  we  were  enahli^d  lo  work,  but  also  by 
tlie  appliration  of  that  truth  to  the  souls  of  the  people,  by  the 
energy  of  God. 

Bu  the  arnwur  of  righteousness]  Such  as  that  described 
by  the  aposlle,  Epli.  vi.  1.*? — 17.  which  he  calls  there  the  whole 
armour  of  God,  consisting  of  the  following  pieces:  the  girdle 
.'/■  truth,  "the  hreaslplnlp  of  righteousness,  the  shoes  of  the 
'ioppel  of  peace,  the  shield  of  faith,  the  helmet  of  salvation, 
and  the  sword  of  the  Spirit. 

On  the  right  hand  and  on  the  left]  Particularly  the  shield 
and  the  sword :  the  former  on  the  left  arm,  the  latter  in  the 
right  hand.  We  have  the  doctrine  of  truth,  and  the  power  of 
God,  as  an  armour  to  protect  us  on  all  sides,  every  where,  and 
on  all  iiccasions. 

It  seems  far  fetched  to  understand  the  right  hand  as  signi- 
fying prwpfriry;  and  the  left  as  signifying  adversity;  ns  if 


9  As  unknown,  and  "  yet  well  known  ;  "  as  dying,  and,  beliolj, 
we  live  ;  ^  as  chastened,  and  not  killed  : 

10  As  sorrowfalj  jret  alway  rejoicing;  as  poor,  y.-^t  making 
many  rich;  as  having  nothing,  and  yet  possessing  all  things. 

no  y«  Corinthians,  our  uioUth  is  open  unto  you,  lour  heart 
is  enlarged. 

12  Ve  are  not  straitened  in  us,  but '  ye  are  straitened  in  your 
own  bm-.ls. 

1.3  X.nv  lor  a  recompense  in  the  same,  ('  I  speak  as  unto  my 
children,)  be  ye  also  enlarged. 

lCor.4.9.  Ch.  1.9. t4. 10,11.— 1.PS..1 13  13.-11  Ch. 7.3.— 


the  apostle  had  said,  we  have  this  armour  to  defend  us  both 
in  prosperity  and  adversity.  By  the  doctrine  of  the  Gospel, 
and  by  the  power  of  God,  the  apostles  were  furnished  witli 
offensive  and  defensive  weapons ;  tlioy  could  ever  defend 
themselves  and  discomfit  their  foes. 

8.  By  honour  and  dishonour]  By  going  through  both; 
sometimes  resjiccted,  sometimes  despised. 

By  evil  report  and  good  report]  Sometimes  praised  ;  at 
other  times  calumniated. 

As  deceivers]  Said  to  carry  about  a  false  doctrine  for  our 
secular  emolument. 

And  yet  true]  Demonstrated  by  the  nature  of  the  doctrine, 
ns  well  as  by  our  life  and  conversation,  that  we  are  true  men  ( 
having  nothing  in  view  but  God's  glory,  and  the  salvation  of 
the  World. 

9.  As  unknown]  Persons  who  are  to  beKiispected  as  har- 
bouring dark  designs ;  persons  of  neitlier  birtli,  parentage,  nor 
respectable  connexions  in  life. 

And  yet  well  known]  Proved  by  our  wliole  •«ondurt  Id 
have  no  such  designs ;  and  demonstrated  to  be  holy,  upright, 
and  useful,  by  the  whrde  train  of  our  peregrinations,  through 
which  we  can  be  readily  traced  from  place  to  place ;  having 
preached  openly,  and  done  nothing  in  a  corner. 

As  dying]  Tlirougli  continual  dangers,  fatigues,  and  per- 
secutions. 

And  hehold  we  live]  We  arc  preserved  by  the  mighty  pow- 
er of  God  in  the  greatest  dangei-s  and  deaths. 

As  chastened]    As  though  we  were  disobedient  children  : 

Yet  not  killed]  Though  we  continue  in  the  very  s.ime  line, 
of  conduct  that  is  supposed  to  bring  on  us  those  chastisements  ; 
and  which,  if  it  were  criminal,  would  justly  e.xpose  \is  to 
death  f^r  incorrigible  obstinacy  ;  but  our  presi-'rvation  is  a 
proof  that  we  please  God. 

10.  As  sorrowful]  Considerate  men,  supposing  from  our 
persecuted  state  and  laborious  occupation,  (often  destitute  of 
the  necessaries  of  life,  seldom  enjoying  its  conveniences,  and 
scarcely  ever  its  comforts,)  that  we  must  be  the  most  misera- 
ble of  all  men. 

Yet  always  rejoicing]  Having  the  consolations  of  God".-< 
Spirit  at  all  times  ;  and  a  glorious  j)rospect  of  a  blessed  im- 
mortality. 

As  poor]   Destitute  of  all  worldly  good  and  secular  interest. 

Yet  making  many  rich]  By  dispensing  to  them  the  /rea- 
sures  of  salvation;  making  tliem  ric/»  in  faith,  and  heirs  of 
the  kingdom. 

The  Gospel,  when  faithfully  preached,  and  fully  received, 
/letters  the  condition  of  the  poor.  It  makes  lliem  sober;  so 
tliey  save  what  before  thev  profusely  and  riotously  spent :  it 
makes  them  dilige-nt,  and  thus  they  einplny  time  to  useful 
purposes,  which  they  before  squandered  away.  They,  there- 
fore, both  save  and  gain  by  religion  ;  and  these  must  lead  to 
an  increase  of  properly.  Therefore,  they  are  made  rich  ;  at 
least,  in  comparison  with  that  sinful,  prolligate  slate,  in  which 
they  were  before  they  received  the  truth  of  the  Gospel. 

As  having  nothing]    Being  the  most  abject  of  the  poor. 

And  yet  possessing  all  thi/ig.f]  That  are  really  necessary 
to  the  preservation  of  our  lives.  For  the  wants  under  whicii 
we  labour  for  a  time,  are  supplied  again  by  a  bountiful  Pro- 
vidence. The  man  who  possesses  a  contented  spirit,  possesses 
all  things :  for  he  is  satisfied  with  every  dispensation  of  the 
Prm-idence  of  God;  and  "a  contented  mind,  is  a  continual 
feast." 

11.  O  ye  Corinthians,  our  mouth  is  open  unto  you]  I  $neak 
to  you  with  the  utmost  freedom  and  fluency,  because  of  my 
affection  for  you. 

Our  heart  is  enlarged]  It  is  expanded  lo  take  yon  and  all 
your  interests  in;  and  to  keep  you  in  the  most  affectionate 
remembrance. 

The  preceding  verses  contain  a  very  fine  specimen  of  a  very 
powerful  and  commanding  rloijuence. 

12.  Ve  are  not  straitened  in  i/<l  That  is,  ye  have  not  .1 
narrow  place  in  our  affections :  the  metaphor  here  is  taken 
from  the  c<ise  of  a  person  pent  up  in  a  small  or  narrow  place, 
where  there  is  scarcely  room  to  breathe. 

Ye  are  straitened  in  your  men  bowel.'s]  I  have  not  tho 
same  place  in  your  alTectioiis,  which  you  have  in  mine.  Thu 
botrcls  are  used  in  Scripture  lo  denote  the  most  tender  affec- 
tions.   See  the  note  on  Slatt.  ix.  36. 

13.  Sow  for  a  recompense  in  the  same]  That  you  may,  in 
some  sort,  repay  me  for  my  affection  towards  you,  I  speak  to 
you  as  unto  my  children,  whom  I  have  a  right  lo  command  : 
be  ye  also  enlarged,  love  me  as  I  love  you. 

14.  Be  ye  not  unequally  yoked  together  with  unbelievers] 
This  is  a  military  term:  keep  in  your  own  ranks;  do  not 
leave  the  Christian  community  to  join  in  that  of  the  lieat/tens. 

179 


T?tc  prorrtiaes  of  God 


II,  CORINTHIANS. 


oblige  tw  to  holiness  of  life 


14 'Be  ye  not  unequally  yoked  together  with  unbelievers: 
for  "  what  fellowship  hath  righteousness  with  unrighteousness'! 
and  what  communion  hath  light  with  darkness? 

15  And  wh;»t  concord  hath  ("hrist  with  BeliaU  or  what  part 
bath  he  thut  believeth  witli  an  infidel  ? 

16  And  what  agreement  hath  the  temple  of  God  with  idols? 
for  "  ye  are  the  temple  of  the  living  God  j  as  God  hath  said,  "  I 

<Deu7P  3  1  Cor.S  9.to  ?  39.-U  I  Sam  5.",".  1  Kin,-»  13 -'1.  Ecclua  13.17.  ICor. 
10.21.     Eph  5.7,[l,-vlCor.3.[6.i:.C.I3.     Eph.l-'.tl.  u>;,     H«h  :'..8. 


The  verb  trrpo^vycti/,  signifies  to  leave  one's  own  rank,  place, 
or  order,  anil  go  into  another:  and  here  it  must  signify  not 
only  that  th?y  should  not  associafe  with  the  Gentiles  in  their 
idolatrous  leasts;  but  tliat  they  should  not  apostatize  from 
Christianity:  and  the  questions  which  follow,  sliowthat  lliere 
•was  a  sort  of  fellowship  tiiat  some  of  the  Clu-istians  had  form- 
ed with  the  heathens,  vvhicli  wiis  both  wicked  and  absurd  ; 
and  if  not  speedily  checked,  would  infallibly  lead  to  final 
npostacy. 

Some  apply  this  exhortation  to  pious  persons  marrying 
with  tliose  who  are  not  decidedly  reh'gious,  and  converted  to 
(lod.  That  the  exhortation  may  be  tkus  applied,  1  grant;  but 
it  is  certainly  not  the  mi-aning  of  the  apostle  in  tliis  place. 

For  ichat  fellowship,  &c.]  As  rrg/iteousness  cannol  have 
coinmnnion'with  unriehteousness,  and  light  cannot  dwell 
with  darkness  ;  so  Christ  can  have  no  concord  with  Belial  : 
nor  can  he  that  helievrth,  have  any  with  an  infidel.  All  these 
points  were  self-evident:  how  then  could  they  keep  up  the 
profession  of  Christianity,  or  pretend  to  be  under  its  influence, 
while  they  associated  with  the  unrighteous,  had  communion 
•with  darkness,  concord  with  Belial,  and  partook  v/ith  infidels? 

16.  Wliat  agreement  hath  the  temple  of  Gnd  with  idols'] 
Nothing  could  appear  more  abominable  to  a  Jew,  than  an  idol 
in  the  temple  of  (.iod  :  here,  then,  could  be  no  agreement;  the 
W'lrr.hip  of  the  two  is  wholly  incompatible.  An  idolater  never 
■woiL-hips  the  true  God:  a  Christian  never  worships  an  idol. 
If  ye  Join  in  idolatrous  rites,  it  is  impossible  that  ye  should  be 
Christiana. 

Ye  are  the  temple,  of  the  living  Gnd]  God  intends  to  make 
the  heart  of  every  believer  his  own  house. 

/  will  dwell  i7i  them,  and  walk  in  them]  The  words  are 
•very  emphatic,  ei/oik/jo-o)  ^v  avron;  1  trill  inhabit  in  them. 
1  will  not  be  as  a  wayfaring  man,  who  turns  aside  to  tarry  as 
for  a  night ;  but  I  will  take  up  my  constant  residence  with 
them  :  I  will  dwell  in  and  among  them. 

I  rcill  be  their  God]  They  shall  have  no  oCher  God;  they 
Fhall  have  none  besides  me:  and  if  they  take  me  for  their 
God,  I  will  be  to  them  all  that  an  infinite,  eternal,  and  sulf- 
BUfllcient  Being  can  be  t<i  his  intelligent  ofl^spring. 

They  shall  he  my  people]  If  they  take  me  for  their  God, 
their  supreme  and  eternal  Good:  1  will  take  them  for  my 
people,  and  instruct,  enlighten,  defend,  provide  for,  sui)portr 
and  blesK  them,  as  if  I  had  none  else  to  care  for  in  the  creation. 

17.  Wherefore  come  out  from  among  them]    Is  it  not  plaiu 


will  dwell  in  them,  and  walk  in  them ;  and  I  will  be  their  God, 
and  they  shall  be  my  people. 

17  '■  Wherefore  come  out  from  among  them,  and  be  ye  Sepa- 
rate, saitli  the  Lord,  and  touch  not  the  unclean  thing ;  and  I 
will  receive  you, 

IS  y  And  will  be  a  Father  unto  you,  and  ye  Bhall  be  my  sons 
and  daughters,  saith  the  Lord  Almighty. 


from  this,  and  the  following  verse,  that  God  would  be  their 
God,  only  on  the  ground  of  their  taking  him  for  such :  and 
that  this  depf^nded  on  their  being  separated  from  the  ^/orks 
and  workers  of  iniquity  J  for  God  could  not  inhabit  in  them, 
if  they  had  concord  wilh  Btlial,  a  portion  with  infidels,  &c. 
Those  who  will  have  the  promises  of  God  fulfilled  to  Ihem, 
must  come  under  the  conditions  of  these  promises  :  if  they 
are  not  separate — if  they  touch  the  unclean  thi^ig,  God  will 
not  receive  them  ;  and  therefore,  will  not  be  their  God;  nor 
shall  they  be  his  people. 

13.  Will  he  a  Father  unto  you]  I  will  act  towards  you  a? 
the  most  affisctionate  father  can  act  towards  his  most  tender 
and  best  beloved  child. 

And  ye  shall  be  my  sons  and  daughters]  Ye  shall  all  be 
of  the  household  of  God  ;  ihe family  of  heaven  ;  ye  uhall  be 
holy,  happy,  and  continually  safe. 

Saith  the  Lord  Almighty]  Kvpio;  navTOKparoip  ;  the  Lord, 
the  governor  of  all  things. 

Earthly  fathers,  however  loving  and  aflTectionate,  may  fail 
to  provide  for  their  children,  because  every  thing  is  not  .at 
their  disposal ;  they  may  frequently  lack  both  ihc  power  txnA 
the  means,  though  Icrrcil'l  may  be  jwesent  with  them  :  but  the 
Lord  who  made,  and  \v\\o  governs  a'l  things,  can  never  lack 
will,  power,  nor  means.  The  promise  i.s  sure  to  the  children  ; 
\  s.ndi  l\\Q  children  are  those  who  take  ihe  Almighty  for  their 
God.  For  the  promise  belongs  to  no  soul  that  is  not  separate 
from  sinful  ways,  works,  and  men  :  those  who  touch  the  un- 
clean thing,  i.  e.  who  do  what  God  forbids,  and  hold  commu- 
nion wilh  unrighteousness,  can  never  stand  in  tlie  endearing 
relation  of  children  to  God  Almighty  :  and  this  is  most  forci- 
bly stated  by  God  himself  in  these  verses,  and  in  tlie  begin- 
ning of  the  following  chapter  ;  the  first  verse  of  which  should 
conclude  this. 

To  the  Jews  the  promises  were  orig'inalJy  made  :  they  would 
not  have  God  for  their  God  ;  but  would  work  iniquity.  What 
was  the  consequence?  God  cast  tlietn  off:  and  those  who 
were  joined  to  iniquity  were  separated  from  Him.  "Then, 
said  God,  call  his  name  Loammi  :  for  ye  are  not  my  people, 
and  /  will  not  be  your  God."  IIos.  i.  9.  The  Jexcs  wero 
therefore  cast  off,  and  the  Gentiles  taken  in  their  place  ;  but 
even  the.se,  under  the  new  covenant,  are  taken  in  exprcs.sly 
rmder  the  same  conditimis^  as  the  apostle  here  most  fully 
states.  Those  who  aprfy  these  words  in  any  other  way,  per- 
vert their  meaning,  and  sin  against  their  souls. 


CHAPTER  VII. 

TTie  apostle's  inference  frorn  the  preceding  exhortation,  1.  He  presses  them  to  receive  him  with  affection,  because  of  his 
great  love  loirards  them,  2 — 4.  He  tells  them  what  distress  he  felt  on  their  account  at  Macedonia,  till  he  had.  met  with 
Titus,  and  heard  of  their  prosperity,  5—7.  He  rejoices  that  kis first  epistle  was  made  the  means  of  their  reformation, 
8,  9.  States  how  they  were  affected  by  his  letter,  and  the  process  of  their  reformation,  10,  11.  Shows  why  he  had  written 
to  them,  12.  Rejoices  that  his  boasting  of  I'hem  to  7'itus,  is  found  to  be  a  truth  ;  and  takes  occasion  to  meiition  the  great 
afection  of  TitiiS  for  them;  and  his  own  confidence  in   them,  13 — 16.     [A.  M.  4061.     A.  D.  57.     A.  U. C  810.     An.  Imp. 


Neronis  Cais.  4.] 


H 


.WING  '  therefore  these  promises,  dearly  beloved,  let  us      3  1  speak  not  this  to  condemn  you  :  for  "=  I  have  said  before, 


cleanse  ourselves  from  all  filthiness  of  the  flesh  and  spi- 
rit, perfecting  holiness  in  the  fear  of  God. 
2  Receive  us;  we  have  wronged  no  man,  we  have  corrupted 
no  man,  *>  we  have  defrauded  no  man. 


that  ye  are  in  our  hearts  to  die  and  live  with  you. 
4  "i  Great  is  my  boldness  of  speech  towards  you, '  great  is  my 
glorying  of  you :  f  I  am  fillea  with  comfort,  I  am  exceeding 
joyful  in  all  our  tribulation. 

r  Ch  C.ir.ia.— d  Ch.3.ia.-e  1  Cor.1.4.    Ch.l.  14 .-f  Ch.  1.4.  Phil  2.17.    Col.I.EI. 
Acis  16  19,  a.   1  Cor.a.3  &.  1-1.33. 


NOTES. — Verse  1.  Having  therefore  th.ese  promises]    The  |  rify  a  fallen  spirit :  it  is  the  grace  and  spirit  of  Chrisf  alone, 


promises  mentioned  in  the  three  last  verses  of  the  preseding 
chapter;  to  which  this  verse  should  certainly  be  joined. 

Let  us  cleanse  ourselves]  Let  us  apply  to  him  for  the  re- 
quisite grace  of  purification  ;  and  avoid  every  thing  in  spirit 
and  practice  which  is  opposite  to  the  doctrine  of  God ;  and 
which  has  a  tendency  to  pollute  the  soul. 

Filthiiiess  of  the  flesh]  The  apo.stle  undoubtedly  means 
drun kenn ess,  forn ication ,  adultery,  and  all  such  sins  as  arc 
done  immediatnly  against  the  body  :  and  by  filt/iitiess  of  the 


powerfully  applied  for  this  very  purpose,  that  can  purify  the 
conscience  and  the  heart  from  all  dead  works.  But  if  we  do 
not  withhold  the  food  by  wliich  the  man  of  sin  is  nom-ished 
and  supported,  we  cannot  expect  God  to  purify  our  hearts. 
While  we  are  striving  against  sin,  we  may  e.xpect  the  Spirit 
of  God  to  purify  us  by  his  inspiration  from  all  unrighteous- 
ness, that  we  may  perfectly  love  and  magnify  our  Maker. 
How  can  those  e.xpect  God  to  purify  their  hearts,  who  are  con- 
tinually indulging  their  eyes,  ears,  and  hands  in  what  is  for- 


spirit,  all  impure  desires,  unholy  thoughts,  and  polluting  inia-  I  bidden  ;  and  in  what  tends  to  increase  and  bring  into  action 


ginations.  If  we  avoid  and  abhor  evil  inclinations,  and  turn 
away  our  eyes  from  beholding  vanity,  incentives  to  evil  being 
thus  lessened,  for  the  eye  affects  the  heart,  there  will  be  the 
less  danger  of  our  falling  into  outward  sin.  And  if  we  avoid 
all  outward  occasions  of  sinning,  evil  propensities  will  cer- 
tainly be  lessened.  All  this  is  our  work  under  the  common 
aids  of  the  grace  of  God.  We  may  turn  away  our  eyes  and 
ears  from  evil  ;  or  we  may  indulge  both  in  what  will  infalli- 
bly beget  evil  desires  and  tempers  in  tlie  soul ;  and  under  the 
same  influence  we  may  avoid  every  act  of  iniquity  ;  for  even 
Satan  himself  cannot,  by  any  power  he  h:  s,  constrain  us  to 
commit  uncleanness,  robbery,  drunkenness,  murder,  &c. 
These  are  things  in  which  both  body  and  soul  nuist  conficnt. 
But  still,  withholding  the  eye,  the  ear,  the  hand,  and  the  body 
»n  general,  from  sights-,  reports,  and  atts  of  c^il,  will  not  pn- 
180 


all  the  evil  propensities  of  the  soul? 

Perfecting  holiness]  Getting  the  whole  mind  of  Christ 
brought  into  the  soul.  This  is  the  grand  object  of  a  genuine 
Christian's  pursuit.  The  means  of  accomplishing  this  are,  1 
Resisting  and  avoiding  sin,  in  all  its  inviting  and  seducing 
forms.  2.  S^etting  the /eor  o/' Gorf  before  our  eyes,  that  we 
may  dread  his  displeasure,  and  abhor  whatever  might  e.xcile 
it  ;  and  whatever  might  provoke  him  to  withhold  his  manna 
from  our  mouth.  We  see,  therefore,  that  there  is  a  strong 
and  orthodo.x  sense  in  whicli  we  may  cleanse  ourselves  from 
all  filthincss  of  the  flesh  and  of  the  spirit;  and  thus  ptT/eeJ 
holiness  in  the  fear  of  God. 

2.  Receive  us]  \t_.\f,rfnaT!:  ))jiai.  This  address  is  variously 
understood.  Receive  us  into  your  affections  ;  love  tis  as  wu 
love  yon  ;  receive  us  as  your  ri'postl's  and  teachers  ;  wc  hav<J 


The  proofs  which  the  Corinthians 


CHAPTER  VII. 


gai^e  of  their  true  repentance. 


5  For  e  when  we  were  come  Into  Macedonia,  our  flesh  had  no  '  10  For  °  godly  sorro<v  workelh  repentance  to  salvation,  not  to 
•Mt  but  1.  we  were  troubled  on  every  side;  i  without  tcere  \  be  repented  of:  »  but  the  sorrow  of  the  world  workelh  death. 
;«?htin^Q  within  were  feai-s  I    U  F-^r  "chold  this  selfsame  thing,  that  ye  sorrowed  after  a 

flgnt.ngs,  w.inin  -^  comforteth  those  that  are  cast    godly  sort,  what  carefulness  it  wrought  in  you;  yea   trAur 


6  Nevertheless 
■down,  comforted  us  by  '  the  coming  of  Titus ; 

7  And  not  bv  his  coining  only,  hut  bv  the  consolation  ■where-  yea,  -  ,   ,     ,  ,  •     ,    .       i  „» 

with  he  was  comforted  in  you  when  he  told  us  your  earnest  vei.ge  !  In  all  things  ye  have  approved  youisclves  to  be  clear 

_■ :L  r^ — ;„,!  ^.-Ao  rY.n'  tf...  tl>Nt   I  til  lliiw  inaltpr_ 

not  for  hia 

that  suffered 

God  might 


i  clearing  of  yourselves;  yea,  ic7ia/ indignation  ;  yea,  trAa/ fear ; 
•    yea,  irlmt  vehement  desire ;   yea,  tchat  7.eal ;    yea,  ic/iat^  re- 
t  ]  veiige  !  In  all  things  ye  have  approved  yuuisclves  -    ■       ■     - 
i1e'<?i'rp''"vour"inourning,  your  fervent  mind  towards  me;  so  that    in  this  inattor.  ,.-,•, 

I  rr  otreri  the  more  I    12  Wherefore,  though  I  wrote  unto  you,  I  did  it^ 

8  For  though  I  maile  you  sorrv  with  a  letter,  I  do  not  repent,  I  cause  that  had  done  the  wrong,  nor  for  Ins  cause  th 
™  thou"!!  I  did  renenl :  for  I  perceive  that  the  same  epistle  hath  |  wrong  ;  "  but  that  our  care  for  you  m  the  sight  of 


'  thoujjii  I  did  repent :  lor  1  p 
made  you  sorry,  though  it  irr.re  but  for  a  season. 
9  Now  1  rejoice,  not  that  ye  were  made  sorry,  but  that  ye  snr 


1  appe;ir  unto  you 
13  T 


herofore  we  were  comforted  in  yotir  comfort :  yea,  and 


rowed  to  repemance  :  for  ye  were  made  sorry  "aftrr  a  godly  :  exceedingly  the  more  joyed  wefor  the  joy  of  Titus,  because 
manner,  that  ye  might  receive  damage  by  us  ni  nothing 


■  Ch.2. 13— hCh.4.8.- 


l.3^.25.-k  Cli.  1.4.-1  Sm  Ch  2. 13.-m  Ch  S.4.- 


his  spirit '  was  refreshed  by  you  all. 

accordinj  to  Ooil.-o  2  Sam.  fj.  13.  Mm.26.75  — li  Pre 


.17.22 -qCh.2  4.-rRo  15.: 


7.  ffe  told  US  your  earnest  desire]    To  see  me,  and  correct 


Ctven  you  full  proof  that  God  hath  both  sent  and  owned  us 

Receive,  comprehend  what  wc  now  say  to  you,  and  carefully  '  what  was  amiss  among  yourselves. 

mark  it  '       Your  mourning]     Because  you  had  sinned 

We  have  wronged  no  }nan]   We  have  never  acted  contrary 
to  the  strictest  justice. 

We  hare  corrupted  no  man]    With  any  false  doctrine  or 


pernicious  opinion. 

We  hare  defrauded  no  man]  Of  any  part  of  his  property. 
But  what  have  your  false  teachers  done!  They  have  beguiled 
you  from  the  simplicity  of  the  truth,  and  thus  corrupted 
your  minds.  Chap.  xi.  3.  They  have  brought  you  into  bon- 
dage ;  they  have  taken  of  yon  ;  devoured  you.  :  exalted  them- 
selves against  you  ;  ancl  ye  have  patiently  suffered  all  this, 
chap.  xi.  20.  It  is  pl.iin  that  he  refers  here  to  the  false  apostle, 
or  teacher,  whicli  they  had  among  them. 

3.  I  speak  not  this  to  condemn  yon]  I  do  not  speak  to  re- 
proach, but  to  correct  ynu.  I  wish  you  to  open  your  eyes,  and 
see  how  you  are  corrupted,  spoiled,  and  iinp<jverished  by  those 


Your  fervent  mind]  The  zeal  you  felt  to  testify  yourafTcc- 
tionute  regard  for  me. 

8.  /  do  nut  repent,  though  I  did  repent]  Though  I  had 
many  doubts  in  my  mind,  concerning  the  siiccess.of  my  let- 
ter; and  though  I  grieved,  that  I  was  obliged  to  write  with  so 
much  severity,  the  case  absolutely  requiring  it ;  yet  now  lam 
not  sorry  tliat  I  have  written  that  letter,  because  I  find  it  has 
completely  answered  the  end  for  wliicli  it  was  sent. 

9.  Ye  sorroued  to  repentance]  Ye  had  siicli  a  sorrow  as 
produced  a  complete  change  of  mind  and  conduct.  We  see 
tiiat  a  man  may  sorrotc,  and  yet  not  repent. 

Made  sorn/,  after  a  godly  manner]  It  was  not  a  sorrow 
because  ye  were  found  out,  and  thus  solemnly  reprehended  ; 
but  a  sorrow  because  ye  had  sinned  against  God.  and  which 
consideration  caused  you  to  grieve,  more  than  the  apprehen- 


whoni  ve  have  incautiously  preferred  to  the  true  apostles  of  I  sion  of  any  punishment.  .   ,  .,    . 

Jesus  Christ  Damage  l,y  us  in  nothing]  Your  repentance  prevented  that 

exercise  of  my  ap;).<tolic  duty,  which  would  have  consigned 

your  bodies  to  destruction,  tllat  your  Souls  might  be  saved  in 
the  day  of  the  Lord  Jesus. 

10.  ror  godly  sorrow]   That  which  has  the  breach  of  God'* 
holy  law  for  its  object. 


J  have  said  before,  that  ye  are  in  our  hearts]    lie  has  in  ef-  i 
feet  and  substance  said  this,  chap.  i.  G— 8.  ii.  4,  12.  iii.  2.  and 
vcr.  13.  where  see  the  passages  at  length,  and  the  notes.  | 

To  die  and  lire  with  you)  An  expression  which  points  out 
the  strongest  affection,  as  in  cases  wliere  love  blind.s  us  to  the 
faults  of  those  whom  we  love  ;  and  causes  us  to  prefer  them 
to  all  others,  like  that  in  Horace  :  | 

Quaiiqnam  sidere  pulchrior 

llle  est,  tu  levior  cortice,  et  improbo 
Iracundior  Adria  : 

Tecum  vivere  amem,  tecum  obeam  libens. 

Odar.  lib.  iii.  Od.  ix.  ver.  21. 
'Though  he  exceed  in  beauty  far 
The  rising  lustre  of  a  star; 
Though  light  as  cork  thy  fancy  strays, 
Thy  passions  wild  ;is  angry  seas 
When  vex'd  with  storms  ;  yet  gladly  I 
With  thee  would  lire,  with  thee  would  rf/e."— Francis. 
From  all  appearance,  there  never  was  a  church  less  worthy 
of  an  apostle's  alTeclion  than  tliis  church  was  at  this  time  : 
and  yet  no  one  ever  more  beloved.    The  above  quotation  ap- 
plies to  this  case  in  full  force. 

4.  Great  is  my  boldnos  of  speech]  He  seems  to  refer  to  the 
manner  in  which  lie  spoke  of  them  to  others 


Worketh  repentance]  A  thorough  change  of  mind  unto 
salvation  ;  because  the  person  who  feels  it,  cannot  rest  till  he 
find  pardon  throuah  the  mercy  of  God. 

But  the  sorrow  of  the  world  worke.th  death]  Sorrow  for  lost 
goods,  lost  friends,"dcath  of  relatives,  &c.  when  it  is  poignant 
and  deep,  produces  diseases,  increases  those  that  already  i'\ 
and  often  leads  men  to  lay  desperate  hands  on  theihselvc-:. 
This  sorrow  leads  to  destruction  ;  the  other  leads  to  salvation  ; 
the  one  leads  to  heaven,  the  other  to  liell.     • 

11.  What  carefulness  it  wrought  in  you]  Carefulness  of 
obeying  my  directions,  ver.  15.  yen,  what  clearing  of  your- 
selves from  guilt,  by  inflicting  censures  on  tlie  guilty  person  ; 
and  putting  away  evil  from  among  you,  1  Cor.  xv.  I.^.  yea, 
what  indisnution  airainsl  him  who  had  dishonoured  his  pro- 
fession, and  defiled  tlie  church  ;  yea,  trhatfear  of  my  displea- 
sure, and  the  rod  which  I  threatened,  1  Cor.  iv.  21.  yea,  tchat 
vehement  desire  to  rectify  what  was  amiss  in  this  matter,  ver. 
7.  yea,  what  zeaKnr  me;  yea,  what  revenge  in  punishing tha 
delintiuent.     See  Whitby. 

In  all  things,  &c.]    In  the  whole  of  your  conduct  in  this 


C?  renr  is  my  s-Zory/ii^  o/"yoi<]  They  had  probably  been  very  „.         . 

loving  and  afTeclionate,  previously  to  the  time  in  which  they    alTair,  since  ye  have  received  my  letter,  ye  hare  approved 
were  perverted  bv  their  false  apostle.  He  therefore  had  boast-  i  yourselves  to  be  clear,  uyvovs  ;  not  only  to  be  clear  of  contu- 


;  perverted  by  tlieir  luiseaposi 
cd  of  them  in  all  "the  churches. 

Jam  filed  with  comfort]  My  affection  for  you  has  still  the 
most  powerful  a-srendancy  in  my  soul.  Here  wc  may  see  the 
nffeciion  of  the  most  tender  father  to  his  children. 

lam  exceeding  joyfui]  "t rrcoTrtpiaaevnfiai  :  I  superabound 
injoy.  I  have  a  joy  beyond  expression.  This  is  an  extremely, 
rare  verb.     I  have  not  met  with  it  in  any  Greek  author  ;  and 


macy  and  obstinate  persistance  in  your  former  conduct ;  but 
to  have  done  all  in  the  compass  of  your  power  to  rectify  tho 
abuses  whicli  had  crept  in  among  you.  The  Corinthians  were 
not  dear,  i.  e.  innocent,  or  void  of  blame  in  the  fact :  but  (hey 
were  clear  of  all  blame  in  their  endeavours  to  remove  the  evil. 
12.  Not  for  his  cause  that  had  done  the  wrong]  viz..  the  in- 
cestuous pereon. 


It  occurs  nowhere  in  the  New  Testanient  but  here  and  in  l      Nor  for  his  cause  that  suffered  wrong]    Some  think  thn 


Rom.  V.  20. 

In  all  our  tribulation]  Perhaps  £ti,  here  should  be  render- 
ed under  instead  of  in,  as  it  signifies,  Mark  ii.  215.  Luke  iii.  2. 
Acts  xi.  28.  Under  a)i  OUT  tribulations,  I  feel  inexpressible 
joy  on  your  account. 

5.  When  lee  were  come  into  Macedonia]  St.  Paul  having 
left  Ephesus,  came  to  Troas,  where  he  stopped  some  time  : 
afterward  he  came  to  Macedonia ;  whence  he  wrote  this 
epistle. 

Ourjl'sh  had  no  rest]  So  e.xceedingly  anxious  was  he  to 
know  tho  success  of  his  first  epistle  to  them. 

Without  were  fightings]  The  oppositions  of  Pagans,  Jews, 
and  false  brethren. 

Within  were,  fears]  Uncertain  conjectures  relative  to  the 
success  of  his  epistle  ;   fears  lest  the  severity  of  it  should 


apostle  means  himself ;  others,  that  he  means  the  church  at 
Corinth,  the  sin^u/ar  being  put  for  the  plural;  others,  thf> 
family  of  the  incestuous  person ;  and  others,  Ihe  father  of  the 
incestuous  person  :  if  this  latter  opinion  be  adopted,  it  would 
seem  to  intimate  that  the  faUier  of  this  person  was  yet  alive , 
which  would  make  the  transgression  more  flagrant;  but  these 
words  might  be  spoken  in  reference  to  the  lather,  if  dead; 
whose  cause  should  be  vindicated,  as  his  injured  honour 
might  be  considered  like  Abel's  blood,  to  be  crying  from  the 
earth. 

But  that  our  care  for  you — might  appear]  It  was  not  to 
get  the  delinquent  punished,  nor  rherely  to  do  justice  to  those 
wlio  had  sulTered  in  this  business,  tliat  the  apostle  wrote  his 
epistle  to  them  :  but  that  thev  might  have  the  fullest  proof  of 
his  fatherly  atTection  for  therii,  and  his  concern  for  the  honour 


alienate  their  affections  utterly  from  him  ;  fears  lest  the  party  I  of  God  :  and  that  they  might  thereby  see  how  unnatural  their 
oCthc  incestuous  person  should  have  prevailed;  fears  lest  the  |  opposition  to  him  was:  and  what  cause  they  had  to  prefer 
leaching  of  the  false  apostle  should  have  perverted  tlieir  i  him  who  was  ready  to  give  up  his  life  in  their  service,  to  that 
minds  from  the  simplicity  of  the  tnnh  ;  all  was  uncertainty  ;  '  false  apostle  or  teacher,  who  was  corrupting  their  minds, 
all  apprehension  ;  and  the  Spirit  of  God  did  not  think  proper  {  leading  them  from  the  simplicity  of  the  truth,  and  making  a 
to  remove  the  causes  of  these  apprehensions  in  any  extraor-  ,  gain  of  them 


dinary  way 

6  Comforted  us  by  the  coming  of  Titus]  Who  brought  him 
a  most  satisfactory  account  of  the  success  nf  Iur  epistle ;  and 
th«  good  state  of  the  Corinthian  church. 


13.  For  the  joy  of  Titus]    Titus,  who  had  now  met  St.  Paul 

at  Macedonia,  gave  him  the  most  flattering  accounts  of  the 

improvedstateof  the  Corinthian  church:  and  indeed  their  kind 

usag"  of  Titus  was  a  full  proof  of  their  aftection  for  St.  Paul 

1^1 


The  charitable  dLpoxition 


II.  CORINTHIANS. 


of  the  Macedonians 


I'l  For  if  I  have  boasted  any  tiling  to  him  of  you,  I  am  not  ;  whilst  lie  rememhereth  '  the  obedience  of  you  all,  how  with 
nshanied  ;  but  as  vye  spake  all  tilings  to  you  in  truth,  even  so  ;  fear  and  treir,bliii,i>-  ye  received  liiin. 
our  boasting,  which  /  ynade.  before  Titus,  is  found  a  truth.  1.6  I  rejoice  thciefore  that  "I  have  confidence  in  you,  in  all 

15  And  his  ^  inward  allection  is  more  abundant  tovyard  you,    things. 


iC.r.bowcls.   Ch  6.13.— lCh.3.9.  Phil.3.12. 


!The.s.3.4.  Philei 


1.  Thus  a  happy  termina.tion  is  put  to  an  affair  that  seemerl 
likely  to  ruin  the  Corinthian  church,  not  only  at  Corinth  but 
through  all  Oreece  :  for,  if  this  bad  man,  who  had  been  chief 
in  opp.Qsing  the  apostle's  authority,  bringing  in  licentious  doc- 
trines, and  denying  the  resurrection  of  the  dead,  had  ulti- 
mately succeeded  at  Corintli,  his  doctrine  and  influence  might 
soor)  have  eitendfid  over  Creece  and  Asia  Minor :  and  the 
great  work  of  God  which  had  been  wrought  in  those  parts 
would  have  been  totally  destroyed.  This  one  consideration 
is  sufficient  to  account  for  the  apostle's  great  anxiety  and  dis- 
tress, on  account  of  the  divisions  and  heresies  at  Corinth. 
He  knew  it  was  a  most  jiernicioiis  leayen,  and,  iinless  de- 
stroyed, must  destroy  the  work  of  God.  The  loss  of  the  afTec- 
tions  of  tlie  church  at  Corinth,  however  niHCh  \\  might  a)R;ct 
tlie  tender  fatherly  heart  of  the  apostle,  cannot  account  for  the 
awful  apprehensions,  poignant  distress,  and  deep  anguish, 
which  he,  in  different  parts  of  these  epistles,  so  feelingly  de- 
scribes ;  and  which  he  doseribes  as  having  been  invariably  his 
portion  from  the  time  that  he  heard  of  their  perversion,  till  he 
was  assured  of  their  restoration, by  the  account  brought  by  Titus. 

2.  A  scandal  or  hei-csy  in  the  church  of  God  is  ruinous  at 
all  times  ;  but  particularly  so  wlien  the  cause  is  in  its  infan- 
cy :  and  therefore  the  messengers  of  God  cannot  be  too  care- 
fill  to  lay  the  foundation  well  in  doctrine,  to  establish  the 
strictest  diacipliiie  ;  and  to  be  very  cautious  who  they  admit 
and  accredit  as  members  of  the  church  of -Christ.  It  is  certain 
that  the  clnor  should  be  opened  wide  to  admit  penitent  sin- 
ners ;  but  the  teatc/imiin  should  ever  stand  by,  to  see  that  no 
improper  person  enter  in.  Christian  prudence  should  ever 
be  connected  with  Christian  zeal.  It  is  a  great  work  to  bring 
sinners  to  Christ;  it  is  a  greater  work  to  preserve  them  in  the 
faitii :  and  it  requires  much  grace  and  much  wisdom  to  keep 
the  church  of  Christ  pure  ;  not  only  T^y  not  permitting  the 
unholy  to  enter;  but  by  casting  out  those  who  apostatize  or 
work  iniquity.  Slacktiess  in  discipline  generally  precedes 
co7riiplion  of  doctrine  ;  the  former  generating  the  latter. 

CHAPTER  VIII. 

77in  npo!!t1e  ■'stirs  tlicm  vp  to  male  a  coUectionfor  tlie  poor  Cliristiansat  Jerusalem,  hy  tlie  very  liberal  contributions  of  the 
people  of  Macedonia,  for  the  same  purpose  ;  who  were  comparatively  a  poor  people,  1—5.  Ite  tells  them  that  he  hod  dr- 
.lired  Titus  to  finish  this  good  work  among  them,  which  he  had  begun  :  hoping  that  as  they  abou7ided.  in  many  excellent 
gifts  and  graces,  they  would  abound  in  this  also,  G— 8.  Jfe  exhorts  them  to  this  by  the  example  of  Jesus  Christ  ;  irhn, 
though  rich,  subjected  himself  to  voluntary  poverty,  that  they  might  be  enriched,  9.  lie  shows  them  that  this  contrilm- 
lion,  which  had  been  long  ago  begun,  should  hare  been  long  since  finished,  10.  And  that  they  should  do  every  thing  with 
a  readt/  and  nilling  mind,  according  to  the  ability  which  God  had  given  them;  that  abundance  should  not  prerail  on  one 
hand,  ichile  pinching  poverty  ruled  on  the  other :  'but  that  there  should  be  an  equality,  11—14  He  shows,  from  the  distribu- 
tion of  the  manna  in  the  wilderness,  that  the  design  of  God  was,  that  every  member  nf  his  spiritual  household,  should 
have  the  necessaries  of  life,  15.  He  tells  them  that  he'had  now  sent  Titus  and  another  with  him,  to  Corinth,  to  complete 
this  great  work,  16—22.  The  character  which  he  gives  of  Titus,  and  the  others  employed  in  this  business,Zi,  24.  [A.  JM. 
4001.  A.  D.  57.  A.  V.  C.  810.  An.  Imp.  Neronis  Ca;s.  4. 


14.  For  if  I  have  boasted]  The  apostle  had  given  Titus  a 
very  high  character  of  this  church  ;  and  of  their  attachment 
to  himself;  and  doubtless  this  was  the  case  previously  to  the 
evil  teacher  getting  among  them  ;  who  had  succeeded  in 
changing  their  conduct,  and  changing  in  a  great  measure 
their  cliaracter  also  ;  but  now  they  return  to  themselves,  re- 
sume their  lost  ground,  so  that  the  good  character  which  the 
apostle  gave  tliem  before,  and  vyhi.ch  they  had  for  a  time  for- 
feited, is  now  as  applicable  to  them  as  ever.  Therefoi'e  his 
boasting  of  them  is  still  found  a  truth. 

15.  And  his  inward  affection]  Ta  cTrXaj^xi'a  avTov;  those 
bowels  of  his  ;  Viis  most  tender  affection.  For  the  meaning  of 
this  word,  see  the  note  on  Matt.  ix.  36. 

imist  he  rememhereth  the  obedience  of  you  all]  This  is  a 
very  natural  picture  :  he  represents  Titus  as  overjoyed,  even 
while  he  is  delivering  his  account  of  the  Corinthian  chur.ch. 
lie  e.xpatintcd  on  it  with  extreme  delight,  and  thereby  showed 
at  once,  botli  his  love  for  St.  Paul,  and  liis  love  for  them.  He 
loved  them  because  they  so  loved  tlie  apostle  :  and  he  loved 
thein  becaur--  they  had  shown  such  kindness  to  himself;  and 
he  loved  them  because  he  found  so  many  excellent  and  rare 
;jift3  joined  to  so  much  humility,  producing  such  an  exem- 
plary and  hqly  life. 

With  fear  and  trembling  ye  received  him.]  Ye  reverenced 
Ills  aulliority  ;  ye  were  obedient  to  his  directions  ;  and  ye 
dreaded  lest  any  thing  should  be  undone  or  ill  done  which  he 
had  delivered  to  you  in  the  name  of  God. 

16.  J  have  confidence  in  you  in  all  things.]  It  appears  that 
the  apostle  was  now  fully  persuaded,  from  the  accounts  given 
by  Titus,  that  every  scandal  had  been  put  away  from  this 
church;  and  Hint  the  faction,  which  had  long  distracted  and 
divided  them,  was  nearly  broken  ;  that  all  was  on  the  eve  of 
being  restored  to  its  primitive  purity  and  excellence;  that 
their  character  was  now  so  firmly  fixed,  that  there  was  no 
reason  to  apprehend  that  they  should  be  again  tossed  to  and 
fro  with  every  wind  of  doctrine. 


MOKF.dVER,  brethren,  we  do  you  to  wit  of  the  grace  of  God 
bestowed  on  the  churches  of  Macedonia; 
2  IIow  that  in  a  great  trial  of  affliction,  the  abundance  of  their 
joy  and  "  their  deep  poverty  abounded  unfp  the  riches  of  their 
^  liberality. 

?,  For  to  their  power,  I  bear  record,  yea,  and  beyond  their 
power,  they  were  willing  of  themselves; 

a  ,Mork  12.44.— b  Gr.simplicily,  Ch.'J.U.-c  Acts  ll,29.t  S4.17.   Rom.lli.aO.SS. 

NOTES. — Verse  1.  Moreover,  brethren,  we  do  you  to  tm't]  In 
all  our  dignified  version  very  few  ill  constructed  sentences  can 
be  found  :  liowever  liere  is  one,  and  the  worst  in  the  book. 
We  do  you  to  wit,  is  in  the  original  yvMpil^oiicv  Sc  vniv,  we 
make  known  unto  yqu.  This  is  plain  and  intelligible  ;  the 
fither  is  not  so  :  and  the  form  is  now  obsolete. 

The  grace  of  God  bestowed]  Dc  Whitby  has  made  it  fully 
ovid.ent  that  the  Xupis  Ocov.  signifies  the  charitable  contribu- 
tion made  by  the  churches  in  Macedonia,  to  which  they  were 
excited  by  the  grace  or  influence  of  God  upon  their  hearts  : 
nnd,  lliat  (ii"d'j/i£)'^>'  ev,  cannot  signify  bestowed  on,  but  given 
in.  That  x^-P'S  meiins  liberality,  appears  from  ver.  6.  ive  de- 
sired Titus  that  as  he  had  be^ii  n,  so  he  would  finish,  rt]v  xa/Jii' 
rauT/ji',  this  charitable  contribution.  And  verse  7.  J.hat  ye 
abound  cv  ravrn  rr)  xopiri,  in  this  liberal  contribution.  And 
ver.  19.  who  wr.s  clmseu  of  the  cliurch  to  travel  witli  us,  irvti 
71)  x^P'rt  ravrri,  with  this  charitable  contribution,  which  is  ad- 
ministered, wliicli  is  to  be  dispensed  by  us.  So  chap,  ix-  8. 
trr)d  is  able  to  make,  itaaav  Xftpif,  all  liberality  to  abound  to- 
wards ynu.  And  1  Cor.  xiii.  3.  to  bring,  rriv  x"/""!  your  libe- 
r^tit't  to  the  poor  saints.  Hence  xapif,  is  by  Hesychius  and 
Pha'vnyiuns,  interpreted  a  gift,  as  it  is  here  by  the  apostle, 
7'lianks  be  to  God  for  his  unspeakable  gift,  chap.  ix.  '14,  15. 
This  charity  is  styled  the  grace  of  God,  'either  from  its  ex- 
ceeding greatness,  as  the  cedars  of  God,  and  mountains  of 
God,  signify  great  cedars,  and  great  mountains ;  Psalm 
xxxvi.  6.  Ixxx.  10.  Or,  rather,  it  is  called  so,  as  proceeding 
from  God,  who  is  tlie  dispenser  of  ;»11  good  ;  and  the  giver  of 
1 1  lie  disposition:  for  the  mndve  of  charity  must  come  from  him. 
f'o  in  other  places,  the  zeal  of  God,  2  Cor.  xi.  2.  The  love  of 
•*»'/,  2f  "or.  V.  14-   The  grace  of  God, 'V\t.i\.  11    (seethe  original. 


4  Praying  us  with  much  entreaty  that  we  would  receiye  the 
gift,  and  take  upon  us  °  the  fellowship  of  the  ministering  to 
the  saints. 

5  And  this  they  did,  not  as  we  hoped,  but  first  gave  thpir  own 
selves  to  the  Lord,  and  unto  us  by  the  will  of  (iod ; 

6  Insomuch  that  ^  we  desired  Titus,  that  as  he  had  begun,  so 
he  would  also  finish  in  you  the  same  ''grace  also. 

I  Cor.  16. 1,3,  4.  Cli.9.1.— d  Ver.17.  Cli.l2.1S.-c  Or,  gift.   Ver.4.19. 


77ie  churches  of  Macedonia'^  These  were  Philippi,  llicssa- 
lonica,  Berea,  &c. 

2.  In  a  great  trial  of  affliction]  The  sen.se  of  this  verse  is 
the  following  :  The  Macedonians,  though  both  poor  and  per- 
sectited,  rejoiced  exceedingly,  that  an  opportunity  was  afforded 
tliem  of  doing  good  to  their  more  impoverished  and  more  per- 
secuted brethren.  We  can  scarcely  ever  speak  of  poverty  ijnii 
affliction  in  an  absolute  sense:  they  are  only  comparative. 
Kven  the  poor  are  called  to  relieve  those  who  are  poorer  than 
tliemselves;  and  the  afflicted  to  comfort  those  who  are  ??iorft 
o^(c/erfthan  they  are.  The  poor  and  afflicted  chprches  of 
ISTacedonia  felt  this  duty;  and  therefore  came  forward  to  the 
uttermost  of  their  powe'r  to  relieve  their  more  impoverished 
and  afflicted  brethren  in  .ludea. 

3.  For  to  theAr  power,  &c.]  In  their  liberality  they  had  no 
rule  but  their  ability  ;  they  believed  they  were  bound  to 
contribute  aj)  they  could  ;  and  even  this  rule  they  Irans- 
"■ressed  :  for  they  went  beyond  their  fotrcr ;  they  deprived 
fhemselves  for  a  time  of  the  necessaries  of  life,  in  orijler  to 
give  to  others  who  were  destitute  even  of  necessaries. 

A.  Praying  us  iiilh  much  entreaty]  V\'e  had  not  to  solicit 
them  to  this  great  act  of  kindness  ;  they  even  entreated  us  to 
accept  their  bounty  ;  and  to  take  on  ourselves  the  administra- 
tion or  application  of  it  to  the  wants  of  the  poor  in  Judea. 

5.  Not  as  we  hoped]  They  far  exceeded  our  expectations  ; 
for  they  consr^rated  thcnisrlvcs  entirely  to  the  work  of  God : 
giving  themselves  and  all  they  possessed. ^1*7  unto  the  Lord  ; 
and  then  as  they  saw  tiiat  it  was  the  will  of  God  that  they 
should  come  especially  forward  in  this  charitable  work,  //icy 
gnre  themselves  to  us,  to  assist  to  the  uttermost,  in  providing 
relief  for  the  suA'cring  Christians  in  Judea. 


Christ  htinsclfberamc  poor, 


CHAPTER  VHI. 


thai  wc  mi  fill  be  made  rioh. 


7  Therefore,  as  '  ye  abound  in  ovory  thing,  in  faith,  ami  ut- 
terance, and  knowledge,  and  in  all  diligence,  and  in  your  love 
to  us,  see  ^  that  ye  abound  in  Ibis  grace  also. 

8  *"  I  speak  not  by  commandment,  but  by  occasion  of  the  for- 
wardness of  others,  and  to  prove  the  sincerity  of  your  love. 

9  For  ye  know  the  grace  of  our  Lord  Jesus  Christ,  '  tha», 
though  he  was  ricli,  yet  for  your  sakes  he  became  poor,  that 
ye  through  his  poverty  might  be  rich. 

10  And  herein  ^  I  give  nv/  advice  :  for  '  this  is  expedient  for 
you,  who  have  begun  before,  not  only  lo  do,  but  al.so  to  be 
"•  forward  "  a  year  ago. 

11  Now  therefore  perform  the  doing  nfil;  that  as  tliere  was 
a  readiness  to  will,  so  lliere  miiij  lie  a  performance  also  out  of 
that  which  ye  have. 

12  For  "  if  thort!  I)e  first  a  willing  mind,  it  is  accepted  accord- 
ing to  that  a  man  hatli,  and  not  according  to  tliat  he  hatli  not. 

13  For  I  mean  not  that  otliernici  be  eased,  and  ye  burdened  : 

f  1  Cor  1  5.&  I2.i:t-,.  (!h  9.8-11  I  Tor  ?.6.-i  Miin.fi, 'M.  Liikf  fl.SS.  I'liiltiU, 
7.-lt  1  (.or  7  25.— I  Prov.l9  17.  IMnH.IO.W.  I  Tim. 6.18,19.   Hcb  li.Iti. 

6.  71iatlee  desired  Tilns]  Titus  had  probably  laid  tlie  plan 
«f  this  contribution  wlien  he  was  before  at  Corinth,  according 
to  the  direction  given  by  the  apostle,  1  Cor.  xvi.  1,  &c. 

The  same  grare]  Liberality. — See  note  on  ver.  1. 

7.  A^i  ye  aliound  in  ererif  thing]  >!ee  the  note  on  1  Cor.  i.  fi. 
In  fnith,  crediting  the  whole  testimony  of  fJod  :  in  utterance,  king  that  wliich  belongs  to  n/Z/e/s,-  viz.  wh.it  lie  oir^-s-toany  man. 
Xoj".);  in  doctrine,  knowing  what  to  teach  ;  knowledge  of  \  lo.  7Via/ oMcrw^rt //e  pasr;/]  I  do  not  design  that  you  sliouUl, 
fJod's  will,  and  prudence  to  direct  you  in  t'^icliing  and  doing  it;  impoverish  yourselves,  in  order  that  othei-s  may  live  ufflu- 
in  diligence,  to  amend  all  tliat  is  wrong  among  you,  and  to  do    ently. 

what  is  riglit ;  and  in  Inve  to  us,  whom  noio  ye  prize  ;is  the  j      11.  f>nt  hy  an  equality]  That  you  may  do  to  those  who  are 
.•ipostles  of  the  I.oi-d,  and  your  pastors  in  him.  |  distressed  nnw  ;  as  on  a  change  of  circmnstances,  you  would 

Aliound  in  this  grace  also]  I!e  as  eminent  for  your  eharita-  i  wish  them  to  do  to  you.     And  I  only  wish  that,  of  your  abun- 


\A  But  by  an  equality,  that  now  at  this  time  your  abundance 
may  be  a  sup/tly  for  their  want ;  that  their  ul>undance  alvo 
may  be  a  sujiply  for  your  want :  tlial  thii-e  may  be  equality  : 

15  As  it  is  written,  ^  lie  tliat  hud  gathered  mncli,  had  nothing 
over;  and  \ii- l\i-M  had  gathered  little,  had  no  lack. 

If)  lint  thanks  be  to  God,  wliicli  put  the  same  earnest  can? 
into  the  lieai-|  of  Tttus  fm-  yon. 

17  For  indeed  he  accepted  i  the  exhortation ;  but  being  Qiorc 
forward,  of  his  own  accord  he  went  unto  you. 

H  .-Vnd  we  have  sent  with  him  '  Ihe  hrollier,  whose  praise  f» 
in  Ihe  fJospel  throughout  all  the  churches; 

19  .\iid  nut  thatim\y,  but  who  was  also'chosen  of  thechurches 
to  travel  wHIi  us  with  this  '  grace,  which  is  administered  by 
us  "to  the  glory  of  the  same  Lord,  and  declaration  o/'youV 
ready  mind  : 

21)  .•\  voiding  this,  that  no  man  should  blame  us  in  this  abun- 
dance which  is  administered  by  us  : 


do  as  he  ca7i :  and  accepts   the  icill  where  the  tneans  are 
wanting  to  perform  the  deed. 

12.  According  to  that  a  man  hath]  According  to  his  real 
properly;  not  taking  that  which  belongs  to  his  own_/a/>7//y, 


and  is  indispensably  necessary  for  tlieir  siijiport 


own /a 
;  aiid"^  n 


hie  disposition,  as  ye  are  for  yonr  faith,  doctrine,  knowledge, 
diligence,  and  lore. 

R  1  speak  not  by  commandment]  I  do  not  jinsitively  order 
this  :  I  assume  no  riglit  or  authority  over  your  properly  ;  wlial 
you  devote  of  your  substance  to  cliaritable  purposes  must  be 
your  own  work,  and  n  free-irill  offering. 

The  foncardneis  of  others]  \'/,.  thechurches  of  Macedonia, 
which  had  alreadv  exerted  themselves  so  very  much  in  this 
•food  work.  And  the  apostle  here  intimates  tli.it  he  takes  this 
iipponnnily  to  apprize  them  of  the  zeal  of  the  Macedonians, 
l''st  those  at  (Corinth,  who  excelled  in  every  otlier  gift,  should 
he  outdone  in  this.      Their  own  honour,  if  better  motives 


dance,  you  would  now  minister  to  their  wants :  and  it  may 
be,  that  their  abii  ndnnce  may  yet  supply  your  trmits  ;  for,  so 
liable  arc  all  human  alt'airs  to  ch-ingc,  that  it  is  possible  that 
you,  rich  Corinthians,  should  need  the  charitable  help  of 
others  :  as  it  is,  that  those  .lews  who  once  had  need  of  nothing, 
should  now  be  dependant  on  your  bounty. 

'I'hiit  there  may  he  equality]  That  ye  may  exert  yourselves 
so,  in  liehnlf  of  1linsi>  poor  people,  that  there  may  be,  between 
you.  an  cr/Dolity  in  the  necessaries  n(  life  :  your  abundaiicfi 
siippiyiiig  them  witli  tlirit  of  which  lliey  are  utterly  destitute. 

l.'i.  J/e  that  liail  g.itliered  much,  had  nothing  orer]  On  th« 
pass.ig.'  lo  which  tlie  apostle  alludes,  Kxod.  xvi.   IS.  1  have 


were  absent,  would  induce  Ihem  to  exert  themselves,  thattliey  j  stated  that,  probably  every  man  gatlieri.-d  a.s  much  manna  as 
might  not  be  out-done  by  oth'^rs.  And  then  as  they  had  pro-  I  ho  could,  and  when  he  brought  it  homo  and  measured  it  by 
fcssed  great  love  for  the  apostle,  and  tliis  was  a  service  that  the  omer,  (for  this  was  the  measure  for  each  man's  eating,)  if 
lay  near  his  heart,  they  would  pmve  the  sincerity  of  t\\at  pro-  I  he  had  a  siirphi.^,  it  went  to  the  supply  of  some  other  family, 
■flossed  love,  by  a  liberal  contribution  for  the  afflicted  and  des-  '  that  had  not  been  able  to  collect  enrmgh  ;  the  family  being 
titiite  ilewish  Christians.  I  lar^-e,  and  the  time  in  which  the  manna  might  be  gathered, 

9.  Fur  ye  know  the  grace  of  nur  Lord  Jesus  Christ]  This  before  the  lieat  of  the  day,  not  being  snflicient  to  collect  asup- 
was  the  strongi'st  argument  of  alV ;  and  it  is  urged  home  by  ply  for  so  niiiiierons  a  household  ;  several  of  whom  might  bft 
llie  apostle  with  admirable  address.  '■  so  confined  us  not  to  be  able  to  cnllect  for  themselves.     Thiu; 

Ye  know]  Ve  are  acquainted  with  Ood's  endless  love  in  '  there  was  an  er/?/«/;77  among  the  Israelites  in  reference  to  this 
Fending  .lesns  Christ  into  the  world  :  and  ye  know  the  grace,  j  tiling :  and  in  ibis  light,  tliese  words  of  .St.  Paul  lead  usto  view 
the  inflnile  benevolen.-e  of  Christ  himself.  i  the  p.issage.    To  apply  this  to  the  present  case :  the  Corintlu- 

Thal,  ihnush  he  was  rich]  The  Possessor,  as  he  was  the  '  ans,  in  the  course  of  God's  providence,  had  gathered  more 
iCreator  of  the  heavens  and  the  earth  ;  For  your  saka  he  be-  O^an  was  absolutely  neces.sary  for  their  own  siipi)iirt  ;  by 
rnnie  poor  :  he  emptied  him.self.  and  made  himself  of  norepu-  |  giving  the  surplus  to  Ihe  persecuted  and  impoverished  Chris- 
tl.ilion  ;  and  took  upon  himself  the  form  of  a  servant;  and  |  tian  .lews,  there  would  be  an  equality.  liotli  would  then  pos- 
hunibled  himself  unto  death,  even  the  death  of  the  cross  ;  that  ,  sess  the  necessaries  of  life,  though  still  the  one  might  have 
ye,  through  his  porerty,  through  his  humiliation  and  death,     \n«re  properly  llian  Ihe  otlier. 

■might  be  rir/i ;  miglit  regain  your  forfeited  inheritance,  and  be  :  If'.  fJnt  thanks  be  to  God]  He  thanks  God,  who  had  already 
enriched  with  every  grace  of  his  Holy  i^pirit,  and  brought  at  i  disposed  the  heart  of  Titus  to  atleiuf  to  this  business;  and, 
last  to  his  eternal  glory.  with  his  usual  address  ;  considers  all  this  as  done  in  the  bc- 

If  Jesus  Christ,  as  some  contend,  were  only  a  OT?r«  OT(7n,  in  I  half  of  the  Corinthian  church;  and  that  Ihough  the  poor 
what  sense  could  he  be  said  to  be  r/r/i  ?  His /"amiVt/ was /)oor  j  <'bristians  \n  Judea  are  lo  have  the  immediate  benefit,  yet 
ijn  ■Rethlehem  ;  his  parents  were  very  poor  al.s-o  ;  he  himself  i  f'Od  put  honour  upon  them,  in  making  them  his  instriime'nts 
■tiever  possessed  any  property  among  men  from  Ute  stable  to  [  in  supplying  the  wants  of  others.  He  who  ie  an  almoner  to 
the  cross ;  nor  had  he  any  thing  to  bequeath  at  his  death  but  Cod  Almighty,  is  highly  honoured  indeed, 
his  peace.  And  in  what  way  could  the  porerty  of  one  man  '  17.  Ife  accepted  the  exhortation]  I  advised  him  to  visit  you, 
make  a  multitude  rich  1  These  are  questions,  which  on  the  and  excite  you  to  this  good  work  ;  and  I  found  that  lie  was 
Soi-intan  scheme  can  never  be  satisfactorily  answered.  i  already  disposed  in  his  heart  to  do  it  :  (Jod  put  this  earnest 

10.  Herein  I  give  my  advice]  For  I  speak  not  by  way  of  ,  care  in  the  heart  of  Titus  for  you,  ver.  IG. 
commandment,  ver.  S.  18.  77ie  brother,  whose  praise  is  in  Ihe  Gospel]    Who  this 

^^ar  this  is  expedient  for  ynw]  It  is  necessary  you  should  do  brother  was,  we  cannot  tell  :  some  suppose  it  was  t*t.  Luke 
this  to  preserve  a  consistency  of  conduct ;  for  ye  began  this    who  wrote  a  Gospel,  and  who  was  the  companion  of  St.  Paul 


work  a  year  ago,  and  it  is  necessary  that  ye  should  complete 
it  as  soon  as  possible. 

Not  only  to  do,  but  also  to  he  forirard]  To  iritnaat — kii  to 
fliAtii',  literally  to  do  and  to  will ;  but  as  the  trill  must  be  be- 
fore the  deed,  $c\ci>  must  be  taken  here  in  the  sense  of  delight, 
%  it  frequently  means  in  the  Old  and  New  Testaments.  See 
several  examides  in  Whitby. 

fVime  MSt*.  tianspose  the  words  ;  allowing  this,  there  is  no 
difficulty. 

A  year  ago]  Ato  vcpvirt.  It  was  abmit  n  year  before  this, 
that  Ihe  apostle,  in  his  first  epistle,  ch.  xvi.' 2.  had  exhorted 
them  lo  make  this  contribution:  and   there  is  no  doubt  that 


in  .several  of  his  travels  ;  others  think  it  was  Silas;  others, 
Uarnahas  ;  others,  Mark  ;  and  others,  Apollos.  Neither  an- 
cients nor  moderns  agree  in  either;  but  Luke,  John,  and 
Mark,  seem  to  have  the  most  probable  opinions  in  their  fa- 
vour. Whoever  the  person  was,  he  was  sufllciently  known 
to  Ihe  Corinthians,  as  we  learn  by  what  the  apostle  says  of 
him  in  this  place. 

19.  Chosen  of  the  churches  to  trarel  with  u.t]  XciooTOvn- 
OfiS,  appointed'by  a  shoie  of  hands,  from  \cip,  the  hand,  and 
TCivi.t,  to  extend.  This  apjiointment,  by  the  sulTi'age  of  the 
churches,  seems  to  refer  more  to  St.  Liike  than  any  one  else; 
unless  we  suppose  he  refers  to  the  transaction.  Acts  xv.  40, 


they,  in  obedience  to  his  directions,   had  begun  lo  lay  np  in    41.  and  then  it  would  appear  that  Silas  is  the  person  intended. 


store  for  this  charitable  purpose  :  he  therefore  wishes  them 
tocoinplete  this  good  work,  and  thus  show  that  they  were  not 
led  lo  it  by  Ihe  example  of  the  Macedonians,  seeing  ihey  them- 
selves had  hccnfrst  movers  in  this  business. 

II.  ^  readiness  to  will,  so  there  may  be  a  performance]  Ve 
have  willed  and  purposed  this  ;  now.  perform  it. 

Out  of  that  which  ye  hare]  Give,  as  God  has  enabled  von  ; 


With  this  grace]    Liberal  contribution. — See  on  verse  1. 

Your  ready  mind]  Your  willingness  to  relieve  them.  Hut 
instead  of  v/t'ov,  your,  hjimv,  our,  is  Ihe  reading  of  almost  all 
the  best  .M^■S.  and  all  the  Versions.  This  is  doubtless  Ihe  true 
reading. 

20.  Avoiding I'.ls,  Hint  no  manshould  blame  us]  Tnkingthis 
prudent  caution,  to  have  witnesses  of  our  conduct ;  and  such 


and  give  as  God  has  disposed  you.    Ue  rcuuircs  each  man  to  ,  as  weic  chosen  bv  the  cliurche.s  themselves  ;  that  wc  niielit 

183 


hi  uhat  temper,  spirit,  and 


II.  CORINTHIAN^?. 


measure,  wc  should  give  alm&. 


21  "  Providing  for  honest  things,  not  only  in  the  sight  of  the 
Lord,  but  also  in  the  sight  of  men. 

22  And  we  have  sent  with  them  our  brother,  whom  we  have 
oftcntinies  proved  diligent  in  many  things  ;  but  now  much 
more  diligent,  upon  tlie  great  coniideijco  wliich  w  /  have  in 
you. 

vRom.lS.i;.  PlliI.4.S.   IPel.S.lQ. 


not  be  suspected  of  having  either  embezzled  or  misapplied 
their  bounty. — See  the  note  on  1  Cor.  -xvi.  4. 

21.  Providing  for  honest  things]  Taking  care  to  act  so,  as 
not  only  to  be  clear  in  the  sight  of  God,  but  also  to  be  clear  iii 
the  siglit  of  all  men  ;  avoiding  even  the  appearance  of  evil. 
I  wish  the  reader  to  refer  to  the  excellent  note  on  1  Cor.  xvi.  4. 
wiiicli  I  have  extracted  from  Dr.  Pnley. 

22.  We  have  sent  witli  them]  Titus,  and  probably  Luke  ; 
our  brother,  probably  ApoUos. 

Nuw  much  more  diligent]  Finding  that  I  have  the  fullest 
conrtdence  in  your  compli-te  reformation,  and  love  to  me,  he 
engages  in  this  business  with  alacrity ;  and  exceeds  even  his 
former  diligence. 

23.  Whether  any  do  inquire  of  Titus]  Should  it  be  asked, 
who  is  this  TiTtis  !  I  answer,  he  is  my  companion,  and  my 
fellow-labourer  in  reference  to  you. — 2  Cor.  ii.  13.  vii.  6,  7. 
Shpuld  any  inquire  who  are  these  brethren,  Luke  and  Apol- 
Jos  7  I  answer,  ihci/  are  Amg-oKoi,  apostles  of  the  churc/ies, 
and  intensely  bent  on  promoting  the  fflory  of  Christ. 

24.  Wherefore  sliow  ye  to  them,  and  before  the  churches, 
&c.]  Seeing  they  are  per.sons  every  way  worthy  in  them- 
selves ;  and  coming  to  you  on  such  an  important  occasion, 
and  so  highly  recommended,  receive  them  affectionately;  and 
let  them  thus  see,  tliat  the  vei-y  high  character  I  have  given 
of  you  is  not  exaggerated ;  and  that  you  are  as  ready,  in  every 
work  of  charity,  as  I  have  stated  you  to  be.  Act  in  this  for 
your  own  honour. 


23  Whether  any  do  inquire  of  Tims,  he  is  my  partner  and 
fellow-helper  concerning  you  :  or  our  brelliren  be  inqviriii 
of,  they  are  ^  the  messengers  of  the  churclies,  and  tlie  glort 
of  Christ.  ' 

24  Wliorefore  show  ye  to  them,  and  before  the  churches,  the 
proof  of  your  love,  and  of  our  ^  boasting  on  yanr  behalf. 

wOr,  h»  hath.— X  Phil  2.C5.— y  Ch.7.H  &9.2. 

1.  The  whole  of  this  chapter,  and  the  following,  is  occupied 
iij  exciting  tlie  richer  followers  of  Christ  to  be  liberul  to  the 
poorer  :  the  obligation  of  each  to  be  sc-  .'le  reasons  on  which 
that  obligation  is  founded  ;  the  arg"::Us  to  enforce  the  ob- 
ligation from  those  reasons  ;  are  all  clearly  stated,  and  most 
dexterously  and  forcibly  managed.  These'  two  cliapters  af- 
ford a  perfect  model  for  a  Cliristian  minister,  who  is  pleading 
the  cause  of  tlie  poor. 

2.  In  the  management  of  charities  a  man  onght  carefully  to 
avoid  the  least  suspicion  of  avarice,  self-interest,  and  unfaith- 
fulness. How  few  persons  are  entirely  free  from  the  upbraid- 
ings  of  Iheir  own  consciences,  in  the  matter  of  alms  1  Bui 
who  will  be  able  tn  hear  the  upbraidings  of  Christ  at  the  time 
of  death  and  Judgment  1  No  man  can  waste  without  injus- 
tice ;  or  neglect,  without  sin,  those  things  of  which  he  is  only 
the  dispenser  and  steward. 

3.  Gud  has  not  settled  an  equality  among  men  by  their  birth, 
to  the  end  that  this  equality  might  he  the  work  of  his  grace. 
Jle  has  put  the  temporal  portion  of  the  poor  into  the  hands  ol 
tlie  rich  :  and  the  spiritual  portion  of  the  rich  into  the  hands 
of  the  poor,  on  purpose  to  keep  up  a  good  understanding  be- 
twixt the  members  of  the  same  body,  by  a  mutual  dependance 
on  one  another.  He  who  withholds  the  part  belonging  to  the 
poor,  steals  more  from  himself  than  from  them.  Let  every 
one  answer  this  admirable  design  of  God,  and  labour  to  re 
establish  equality:  the  poor  in  praying  mucli  for  the  ricA, 
and  tlie  rich  in  giving  much  to  the  poor. — See  Quesnel. 


CHAPTER   IX. 

St.  Paul  intimates,  that  so  ready  were  the  Corinthians  to  innlce.  this  charitable  contribution,  that  it  icas  scarcely  necessary 
for  hi.in  to  write.  1,  2.  But  lest  they  should  not  be  ready  ichen  he  came,  tie  had  sent  the  brethren,  Titus,  &c.  heforeliand  ; 
lest,  if  any  of  the  Macedonians  sliould  come  with  tiini,  they  sJiould  find  them  71  ol  prepared,  though  he  had  boasted  so  ynuch 
of  iheir  ready  iniud,  3 — 5.  He  gives  them  directions  how  they  shall  contribute  ;  and  the  advantage  to  be  gained  by  it,  in 
the  fulfilment  of  the  promises  of  God,  6 — 11.  He  s/iows  them  that,  by  this  means,  tlie  poor  shall  be  relieved,  God  glorifieU, 
their  Christiai!  teinper  manifested,  and  tlie  prayers  of  many  engaged  in  their  behalf,  12 — 14.  And  concludes,  with  giving 
than/cs  to  God,  for  /lis  unspcaltable  gift,  15.       [A.  M.  4061.  A.  D.  57.    A.  U.  C.  810.   .^.n.  Imp.  Neronis  Ca3S.  4,] 

FOR  as  touching  "  the  ministering  to  the  saints,  it  is  super- 
fluous for  me  to  write  to  you  : 

2  For  I  know  *>  the  forwardness  of  your  mind,  "  for  which  I 
boast  of  you  to  them  of  Macedonia,  that  >i  Achaia  was  ready  a 
year  ago;  and  your  zeal  hath  provoked  very  many. 

3  '  Yet  liaye  I  sent  the  brethren,  lest  our  boasting  of  yon 
should  be  in  vain  in  this  behalf;  that,  as  I  said,  ye  may  be 
ready  : 


,ln.%.  ICor.lC.l.  Ch.8.4.  G«I,9  10,-bCh.8  19.-cCh.8.S' 
,l7,18;a.—f  Or.  hlcssmg.  Gen. 33.11.  I  Sum. '25. 27.  2King 
.li  bren  so  much  sjjoken  of  befoie. 


4  Lest  haply  if  they  of  Macedonia  come  v,rlth  me,  and  find 
you  unprepared,  we  (that  we  say  not,  ye)  should  be  ashamed 
in  this  same  confident  boasting. 

5  Therefore  1  thought  it  necessary  to  exhort  the  brethren, 
that  they  would  go  before  unto  you,  and  make  up  beforehand 
your  f  bounty,  ^  whereof  ye  had  notice  before,  that  the  same 

iAcIs  11.29.  Ro 
ilCh.8.10.— eCh  H 
IS.-S  Or,  which  1, 

NOTES.— .Verse  1.  It  is  superfluous  for  me  to  write  to  you] 
J  need  not  enlarge,  having  already  said  enough. — See  the  pre- 
c.edinz  chaptei". 

2.  I  forow  tlie  forwardness  of  your  mind]  Vou  have  alrea- 
dy firmly  purposed  to  contribute  to  the  support  of  the  poor 
and  sulTering  saints. 

'J'hat  Achaia  n-as  ready  a  year  ago]  The  whole  of  the 
Morea  was  anciently  called  Achaia,  the  capital  of  which  was 
Corinth.  Tlie  apostle  means  not  only  Corinth,  but  other 
churches  in  different  parts  about  Corinth  :  we  know  there 
wns  a  churcl)  at  Cenchrea,  one  of  the  ports  on  the  Corinthian 
bthmus. 

Your  zeal  hath  provoked  very  many.]  Hearing  tliat  the 
Corinthians  were  so  intent  on  the  relief  of  the  sutl'erers  in 
Palestine,  other  churches,  and  especially  they  of  Macedonia, 
came  forward  the  more  promptly  and  liberally. 

3.  Yet  have  I  sent  the  brethren]  Titus  and  his  companions, 
mentioned  in  the  preceding  chapter. 

That,  as  1  said,  ye  may  be  ready]  And  he  wished  them  to 
be  ready,  that  they  might  preserve  the  good  character  he  had 
given  them  :  this  was  for  Iheir  honour,  and  if  they  did  not 
take  care  to  do  so,  he  might  be  reputed  a  liar;  and  thus,  both 
they  and  himself,  be  ashamed  before  the  Macedonians;  should 
any  of  them,  .al  this  time,  accompany  him  to  Corinth. 

6.  Whereof  ye  had  notice  before]  Instead  of  irpoKarriyye'S- 
liivr)v,  spoken' of  before,  BCDEFG,  several  others;  with  the 
Coptic,  Vulgate,  Ilala,  and  several  of  the  Fathers,  have  npo- 
t-jriyyc'Xf/zvriv,  what  ivas  promised  before.  Tlie  sense  is  not 
very  different  :  probably  the  latter  reading  was  intended  to 
•"xplain  the  former.— See  the  Margin. 

Bounty,  and  not  as  of  cove.tousness.]  Had  they  been  6acA-- 

trard,  strangers  might  have  attributed  this  to  a  covetous  prin- 

riplc ;  as  it  would  appear,  that  they  were  loth  to  give  up  their 

Biom;)-  ,  and  that  they  parted   with   it  only,  when  they  could 

184 


might  be  ready,  as  a  matter  of  bounty,  and  not  as  o/'covet- 
ousness. 

f)  1'  But  this  I  say,  He  which  soweth  sparingly,  shall  reap  alsu 
sparingly  ;  and  he  whicli  soweih  bountifully,  shall  reap  also 
bountifully. 

7  Every  man  according  as  he  purposeth  in  his  heart,  so  let 
him  give  ;  '  not  grudgingly,  or  of  necessity  :  for  k  God  loveth 
a  cheerful  giver. 

S  '  And  God  is  able  to  make  all  grace  abound  toward  you  ; 
that  ye,  always  having  all  sufficiency  in  all  things,  may  abound 
to  every  good  work  : 

9  (As  it  is  written,  ""  He  hath  dispersed  abroad  ;  he  bath 
given  to  the  poor  :  his  righteousness  remaineth  for  ever. 

10  Now  he  that  "  ministereth  seed  to  the  sower,  both  minister 

h  l>rov.U.24.&  19  17.&22.9.  GKl.6,7,9.-i  Dcii.15,7.— k  Exo,l  25.2.&;r5.S.  Pro.. 
11.25.  Eccl'is  35  9,10.  Rom.  12.8.  Ch.8. 12.— 1  PrDv.ll.a4,S6.«l23.27.  Phil. 4.10.— 
m  Psalm  Ua.9.—n  Isaiah  55.10. 


not,  for  shame,  keep  it  any  longer.  This  is  the  properly  of  a 
covetous  heart ;  whereas,  readiness  to  give  is  the  characteris- 
tic of  a  liberal  mind.  This  makes  a  sufficiently  plain  sense  ; 
and  we  need  not  look,  as  some  have  done,  for  any  new  sense 
of  n^eove^ia,  covetousness,  as  if  it  were  here  to  be  understood 
as  implying  a  small  gift. 

6.  He  which  so;j:cth  sparingly]  This  is  a  plain  maxim  :  nii 
man  can  expect  to  reap,  but  in  proportion  as  he  has  sowed 
A.n(l  here  almsgiving  is  represented  as  a  seed  sown,  which 
shall  bring  forth  a  croy).  If  the  sowing  be  liberal,  tlie  crop 
shall  be  so  too. 

Soicing  is  used  among  the  Jews  to  express  ahnsgirinff  : 
so  they  understand  Isa.  xxxii.  20.  Blessed  are  ye  leho  .?oi»> 
beside  all  waters  ;  i.  e.  who  afe  ready  to  help  every  one  tliat 
is  in  need.  And  Hos.  x.  12.  they  interpret,  Soit  to  yourselves 
almsgiving,  and  ye  shall  reap  in  7nercy.  If  you  show  mer- 
cy to  the  poor,  God  will  show  mercy  to  you. 

7.  Not  grudgingly,  or  of  iiecessity]  The  Jews  had  in  the 
temjile  tii^o  chests  "for  alms ;  the  one  was  n^m  W  of  Avhat  was 
necessary ;  i.  e.  what  the  law  required :  the  other  was  n^lJ  ^V 
of  the  free  will  offerings.  To  escape  perdition,  some  would 
grudgingly  give  what  necessity  obliged  them.  Others  would 
give  cheerfully,  for  the  love  of  God,  and  through  pity  to  tho 
poor.  Of  i\\e first,  nothing  is  said  :  they  simply  did  what  tho 
law  required.  Of  the  second,  much  is  said :  God  loves  them.' 
The  benefit  of  alms-giving  is  lost  to  the  giver,  when  he  does 
it  with  a  grumbling  heart.  And,  as  he  docs  not  do  tho  duty 
in  the  spirit  of  the  duly,  even  the  performance  of  the  tetter 
of  the  law,  is  an  abomiiiation  in  the  sight  of  God. 

To  these  two  sorts  of  alms  in  the  temple,  the  aposlle  most 
evidently  alludes.     See  Schoettgrn. 

S.  God  is  able  to  tnaAr  all  grace  abound]  We  have  already 
seen,  chap.  viii.  I.  that  the  word  grace,  xook.  in  the  connex 
ion  in  which  the  apostle  use.^  it  in  these  chaplei"?',  signifies  a 


■CJod,  who  Us  the  author  qferery 

bread  for  your  food,  and  multiply  your  seed  sown,  and  increase 
the  fruits  of  your  '  righteousness  ;) 

11  Being  enriched   in  every  thing  to   all  "  bountifulness  "» 
which  causeth  through  us,  thanksgiving  to  God. 

12  For  the  administration  of  this  service  not  only  » supplieth 
the  want  of  the  saints,  but  is  abundant  also  by  many  thanks- 
givings unto  God ; 

oHo.  lO.lg.  Mut.S.I.-pOr,  liborility.-qGr.  limplicity,  Ch.S.2.-r  Ch.l.U. 


CHAPTER  IX. 


efirr-rilahle  gift;  here  it  certainly  has  the  same  meaning— 
'  God  is  able  togiveyoii,  in  his  mercy,  abiindftnce  of  temporal 
good ;  tliat  havin?  a  siimciency,  ye  may  abound  in  every  go  id 
work  ;"  This  refers  to  the  sowing  ple.nleonslg ;  those  who  do 
BO  shall  reap  plenteously ;  they  shall  have  an  abundance  of 
God  s  blessings. 

9.  ffe  /talk  dispersed  abroad]  Here  is  still  the  allusion  to 
the  soteer.  He  sotcs  much;  not  at  home  merely,  or  anion" 
•those  with  whom  he  is  acquainted,  but  abroad]  among  the 
ttran.gers;  whctlier  of  his  own,  or  of  another  nation.  °The 
quotfition  is  taken  from  Psal.  cxii.  9. 
He  hath  given  to  the  poor]  This  is  the  interpretation  of  fie 
_  Aaih scattered  abroad:  and  therefore  it  is  said,  Ifis  righteous- 
ness remainelh  for  ever;  his  good  work  is  had  in  remem- 
nrance  before  God.  By  righteousness,  we  have  already  seen 
that  the  Jews  understand  alms-giving.    See  the  note  on  Matt. 

10  Now  he  that  ministerclh  seed  to  the  sower]  The  sower  as 
we  have  already  seen,  is  he  that  gires  alms  of  what  he  hath  : 
*nd  God,  who  requires  him  to  give  these  alms,  is  here  renre- 
Rontcd  as  providing  him  with  the  means.  As  in  the  creation, 
If  Gntl  liad  not  created  the  earth  with  every  tree  and  plant 
teilk  Its  seed  ui  Itself;  so  that  a  harvest  c^me,  without  a  pre- 
■Dious  ploughing  and  sowing,  iliere  could  have  been  no  seed 
to  deposit  m  thp  earth;  so  if  God  had  not,  in  the  course  of  his 
rnnnl-iMfV^'lT"  "^'^'".'he  property  tliey  had,  it  would  be 
Ji^?,.!,  /"'  '"'^'"  ^?^''"''  "'"'*•  And,  as  even  the  well  cul- 
ivated  and  sowed  field  would  be  unfruitful  if  God  did  not  by 
iHS  unseen  energy  and  blessing,  cause  it  to  bring  forth  and 
^ring  o  maturny.;  so  would  it  have  been  with  their  property: 
ft  Muld  not  liave  increased,  for  witlmut  his  blessing,  richis 
-axe  wmgs,  and  flee  away,  as  an  eagle  towards  heaven.  There- 
rjre,  in  every  sense,  it  is  God  who  nmiisters  seed  to  the  sower, 

?.^t"r'  '^  7  '^^  ^'^"^  *°"'"-  ^"'^-  "S  a"  'l>is  properly  comes 
irom  God,  and  cannot  exist  without  him,  he  has  a  rio-ht  to  re- 
quire that  It  bo  dispensed  in  that  way  which  he  judge's  best 

llie  vvord  o—crtixipnyoi',  he  that  ministerelk,  is  very  em- 
phatic; It  signifies,  he  who  leads  up  the  chorus,  from  cni  to 
s-Bfl  x'-'Pny'T^',  to  lead  the  chorus  .■  it  means  also,  to  join,  tJ  as- 
*mc/«,  to  supply,  or  furnish  one  thing  after  another,  so  that 
there  hfinowani,  or  chasm.  Thus  God  is  represented  in  the 
course  of  his  Providence,  as.wiating  and  connecting  causes 
ana  effects,  keeping  every  thing  in  its  proper  place,  and  state 
ft  dependance  on  another;  and  all  upon  liimsrlf;  so  that  sum- 
tnerand  winter,  heat  and  cold,  seed'imeand  harvest,  re-'ularly 
succeed  each  other.  Thus  God  leads  up  this  grand  "chorni 
Of  causes  and  effects:  provides  the  seed  to  the  hand  of  tlie 
2wiV/""^-''  '•''"1  •'/■'«  to  rtiscern  the  times  when  the  earth 
Bhould  be  prrpired  for  the  grain  ;  and  when  the  grain  should 
h„rrM  '  ^'r'""  '"^earth,  and  causes  it  to  bring  forth  and 
,«  ,)U  '"P-^  '''-'^'"  '"ini'^'e'-  seed  to  the  sower,  and  bread 

Wnl  '^"T^f'''/"'^'  ">'  '^  «-a'chful  Providence,  preserves  every 
!^^^>  '"  """'o  "^  l"''i"t'<''>" ;  and  shows  us  the  .-rand  sys- 
hT,.  1  ''''',"''^^  and  eirects,  all  directed  by  and  under  the  imme- 
diate guidance  and  government  of  God  himself. 

J  he  fruits  of  your  righteousnes.'^]    Vour  beneficence,  for 
«o  diKawcrvp,  IS  here  to  be  understood.     See  the  note  on  Matt. 
M.  1.  already  referred  to. 
11.  Being  enriched  in  every  thing]    Observe- Why  does 

good  of  men.  \V  by  does  he  i ncrease  riches 7— That  iliose  who 
Riive  them  may  ^.rercise  all  bonnti fulness.  And  if  they  be 
enriched  in  every  thing,  what  will  be  the  consequence  if  they 
do  notexerciso  all  bounti fulness?  Why,  God  will  cm se  their 
~"?f  •'  '"'  ■""''  shall  canker  them,  and  the  moth  sha'l  co^ 
sume  heir  garments.  But  if,  on  the  other  hand,  they  do  thus 
apply  them    then  thr.u  do  cau.ie  thanksgiving  to  God     ThI 

™"''  *^''  T''"';  '"""'•  ^^  '■«"'l  *"  a^arenthcsis;  for  th  I 
verse  connects  wnli  the  eighth. 

12.  For  the  administration  nf  this  service]  The  DOor  are 
glory  of 'his^'rl'ce'"''  °^  ^""^  '"  ""''  ''^'"'^'  ^"^  give'^Sod  ihl 

1-3.  By  the  experi^nent  of  this  viinistration]   In  this,  and  in 

tr.e  preceding,  and  following  verses,  tlie  apostle  enumerates 

..t,l"2 V-'^l''''  "^^' '''°"'''  '^''  P'"'1"C''J  by  tlieir  liberal  atms- 

tiTirig  tc  the  poor  saints  at  .lerusalem.     1.  The  wants  of  the 

»  or,,   V  1.  A  a 


gvod,  should  have  the  -praUf, 

13  VVhiles  by  the  experiment  of  tl^niinisti^^iU^iTth^rHo 
ril-^°'^  1°;  y°'"  professed  subjection  unto  the  Gospel  of 
an  me;,T         ^""^  '^"*'  "  '^'«"-"^"ti°n  ""'o  them,  aiifunlo 

14  And  by  their  prayer  for  you,  which  long  after  you  for  tho 
e.Kceeding  >  grace  of  God  in  you.  ' 

15  Thanks  be  unto  God  «  for  his  unspeakable  gift. 

i4.15.-iCh.S,I4.-t.Mait3.1fi.-iiHeh.l3.1fi._vCh.3  1— w.I»me.  I  ir 


s,ints  would  be  supplied.  2.  Many  thanksgivings  would 
ereby  be  rendered  unto  God.  3.  The  Corinthians  won  d 
thereby  give  proof  of  their  subjection  to  the  Gospel.  And 
Lvu  P!"."y°''.^  °/  "'ose  relieved  will  ascend  up  to  God  in  the 
belialf  ol  their  benefactors. 

X.!,L!''L*""'"'"'^  5;'«ee  0/  God  in  you]  By  the  irrcp/SaX- 
\ovfTav  Xapiv,  superabounding,  or  transcending  grace  of 

^,Jr:r  ,  T', '"  ^''V?'  ')'•'  "'''°^"«  "'OS'  evidently  nfeans  the 
"'I'C'J^l  and  charitable  disposition  which  they  had  towards 
me  sunering  saints. 

Tliewholecimnexion,  indeed  the  whole  c/,ap/er,  proves  this- 
and  the  apostle  attributes  this  to  its  right  source,  the  grace  or 
goodness  of  G.-d.  They  had  the  means  of  chanty;  but  God 
had  given  these  means:  they  had  a  feeling  an<l  charitable 
ncart;  butGod  was  tlie  author  of  it  Their  charity  was  suner- 
abnndant;  and  God  had  furnished  both  the  £/«posi7jo«,  the 
i^nade'man^feV  '"^""*>  ^^  ^"^^'^^  "'at  disposition  was  to  be 
15.  Thanks  be  unto  God  for  his  unspeakable  gift.]  Some 
contend  that  Christ  only  is  here  mtended;  others,  that  the 
alms-giving  is  meant. 

After  all  the  difference  of  commentators  and  preachers,  it 
is  most  evident  that  the  avCKdiinyriroi  6''<oea,  unspeakable  gift, 
IS  precisely  tlio  same  with  the  vntplSaWnvaii  vapif,  super- 
abounding  grace,  or  benefit,  of  the  preceding  veree.  If,  there- 
lore,  Jesus  airi.^t,  the  gift  of  God's  endless  love  to  man,  be 
tbe  meaning  of  the  unspeakable  gift  in  this  verse;  he  is  also 
intended  by  the  supe,  ..jounding  grace,  in  the  preceding.  But 
it  IS  mo.st  evident,  that  it  is  the  work  of  Christ  in  tliem,  and 
not  Christ  himself  which  is  intended  in  the  14th  verse,  and 
coiiseqiienlly  tliat  it  is  the  same  work,  not  the  operator  which 
is  referred  to  in  this  last  verse. 

A  ie\v  farther  observations  may  be  necessary  on  the  conclu- 
sion of  this  chapter. 

1.  .lEsys  C'HRisT,  the  gift  of  God's  love  to  mankind,  is  -an 
unspeakaldc  blessing;  no  man  can  conceive,  much  less  de^ 
c/«7e,  lw,y  great  this  gift  is  ;  for  tliese  things  the  angels  desire 
to  look  into  Therefore,  he  may  be  well  called  the  unspeak- 
able gift,  as  he  is  the  highest  God  ever  gave,  or  can  give  to  man  ■ 
tlioiigh  tins  IS  not  the  meaning  of  lliis  last  verse.  " 

2.  The  conversion  of  a  soul  from  darkness  to  liglit ;  from  sin 
to  ho  inpss ;  from  Satan  to  God  :  is  not  less  inconceivable.  It 
IS  called  a  HejP  creation;  and  creative  energy  cmnoi  be  com- 
prehended  To  have  the  grace  of  God  to  rule  the  heart  sub- 
duing  all  things  to  itself,  and  filling  the  soul  with  the  Divine 
nature,  is  an  unspeakable  Messing;  and  the  energy  that  nro- 
(luced  It  i!ianun.^peakable  gift.  I  conclude,  therefore,  that  it 
IS  the  work  of  Christ  in  the  soul,  and  not  Christ  himself,  that 
the  apostle  terms  the  superabounding,  or  exceeding  ^reat 
grace,  and  the  unspeakable  gift;  and  Dr.  Whitby's  para- 
phrase may  be  safely  admitted  as  giving  the  true  sense  of  the 
passage      /hanks  be  unto  God  for  his  unspeakable  gift  ■  i  e 

this  admirable  charity,"  (proceeding  from  the  work  Sf  Christ 
in  the  soul,)  "  by  which  God  is  so  much  glorified  ;  the  Gospel 
receives  such  credit;  others  are  so  much  benefitted;  and  you 
will  be  by  God,  so  plentifully  rewarded."    This  is  the  sober 
sense  of  the  passage :  and  no  other  meaning  can  comport  with 
It      The  passage  itself  is  a  grand  proof  that  every  good  dispo- 
sition in  the  soul  of  man,  comes  from  God  ;  and  it  explodes 
the  notion  of  natural  good;   i.  e.  good  wliich  God  does  not 
^ork;  which  is  absurd ;  for  no  effect  can  exist  without  a  cause 
And  God,  being  i\\e.  fountain  of  good,  all  that  can  be  called 
chai'   "V?'"  "^"'"^   immediately   from  himself     See  James, 
3.  Most  men  can  see  tlie  hand  of  God  in  the  dispensations  of 
lis  justice ;  and  yet  these  very  seldom  appear,     tiow  is  it  that 
tliey  cannot  equally  see  his  hand  in  the  dispensations  of  hi.? 
mercy,  which  are  great,  striking,  and  uniemittingi  Our  afflic- 
tions, we  scarcely  ever  forget ;  our  mercies,  we  scarcely  ever 
remember!   Our  hearts  are  alive  to  complaint,  but  dead  to 
gratitude.     We  have  had  ten  thousand  mercies  for  one  judg- 
ment,  and  yet  our  complaints  to  our  thanksgivings  have  been 
ten  thousand  to  one  I   How  is  it  that  God  endures  tliis,  and 
Dears  with  us?  Ask  his  own  eternal  clemency;  and  ask  thf 
Mediator  before  the  throne.    The  mystery  of  our  preservation 
and  salvation  can  be  there  alone  explained. 
185 


Y%«  apostle  vindicates 


II.  CORINTHIANS. 


his  person  and  ministry. 


CHAPTER  X. 

The  apostle  vindicates  himself  against  the  aspersions  cast  on  his  person,  by  the  false  apostle;  and  takes  occasion  to  men' 
tio7i  his  spiritual  might  and  authority,  1—6.  He  shows  them  the  impropriety  of  judging  after  the  outward  appearance,  7 
Again  refers  to  his  apostolical  authority,  and  informs  them  that,  when  he  again  comes  among  them,  he  will  show  himself 
in  his  Aee&s  as  powerful  as  Ais  lettere  intimated,  8 — 11.  He  shows  that  these  false  teachers  sat  down  in  other  men's  la- 
bours, having  neither  authority  nor  infiuencefrom  God,  to  break  up  neiD  ground  ;  while  he,  and  the  apostles  in  general, 
had  the  regions  assigned  to  them  through  which  they  jcere  to  sow  the  seed  of  life  ;  and  that  he  never  entered  into' any 
place  where  the  work  was  made  ready  to  his  hand  by  others,  12 — 16.  He  concludes  with  intimating  that  the  glorying  of 
those  false  apostles  icn.i  bad  ;  that  they  had  nothing  but  self-commendation  ;  and  that  they  who  glory  should  glory  in  the 
Lord,  17,  18.    [A.  M.  4061.    A.  1).  57.    A.  U.  C.  810.     An.  Imp.  Neroriis  Cces.  4.] 


NOW  "  I  Paul  myself  beseech  you  by  the  meekness  and 
gentleness  of  Christ,  •>  who  °  -n  presence  am  base  among 
you,  but  being  absent  am  bold  toward  you  : 

2  But  I  beseech  you,  <i  that  I  may  not  be  bold  when  I  am  pre- 
sent with  that  confidence,  wherewith  I  think  to  be  bold  against 
Bome,  which 'think  of  us  as  if  we  walked  according  to  the  flesh. 

3  For  though  we  walk  in  the  flesh,  we  do  not  war  after  the 
flesh : 

4  (f  For  the  weapons  ^  of  our  warfare  are  not  carnal,  but 

a  Rom.ia.l.— h  Verio.  Ch.I2,.'i.  7.  9.— c  Or,  in  oiitwanl  api  .irance— il  1  Cor.4. 
El.  Ch.  13.2,  10.— e  Or,  reckon— fEph.Gl:!.  1  Tliess.S.S.- g  1  l'im.1.18.  2  Tim. 
2.3.-h  Acts  7.22.   1  f;or.2.5.    Ch.G.7.&  IG.3,4. 


NOTES. — Verse  1.  I  Paulm,yself  beseech  you  by  the  meek- 
•ness]  Having  now  finished  his  directions  and  advices  relative 
to  the  collection  for  the  poor,  he  resumes  his  argument  rela- 
tive to  the  false  apostle,  who  had  gained  considerable  influ- 
ence, by  representing  St.  Paul  as  despicable  in  his  person,  his 
ministry,  and  his  influence.  Under  this  obloquy,  the  apostle 
was  supported  by  the  meekness  and  gentleness  of  Christ :  and 
through  the  same  heavenly  disposition,  he  delayed  inflicting 
that  punishment  which,  in  virtue  of  his  apostolical  authority, 
lie  might  have  inflicted  on  him  who  had  disturbed,  and  labour- 
ed to  corrupt  the  Chi-fstian  church. 

Who  in  presence  am  base  among  you,  but  being  absent  am 
hold  towards  yoit]  He  seems  to  quote  these  as  the  words  of 
liis  calumniator — as  if  he  had  said,  "  This  apostle  of  yours  is 
a  mere  braggadocio  ;  when  he  is  among  you,  you  know  how 
base  and  contemptible  he  is ;  when  absent,  see  how  he  brags  and 
boasts."  The  word  ron-Eii'Of,  which  we  render  base,  signifies 
lowly;  and,  as  some  think,  short  of  stature.  The  insinuation 
is,  that  when  there  was  danger  or  oppositional  hand;  St.  Paul 
acted  with  great  obsequiousness,  fearing  for  his  person  and 
authority,  lest  he  should  lose  his  secular  influence.  See  the 
following  verse. 

2.  Some,  zohich  think  of  us  as  if  weicalked  according  to  the 
fle.ih]  As  it  is  customary  for  cowards  and  overbearing  men 
to  threaten  the  weak  and  the  timid  when  present ;  to  bluster 
when  absent;  and  to  be  very  oAse^u^ot/.s  in  the  presence  of 
the  strongsMA  courageous.  This  conduct  they  appear  to  have 
charged  against  the  apostle,  which  he  calls  here  walking  after 
the  flesh:  acting  as  a  man  who  had  worldly  e«rfs  in  view; 
and  would  use  any  means  in  order  to  accomplish  them. 

3.  Though  ice  walk  in  the  flesh]  That  is,  although  I  am 
in  the  common  condition  of  human  nature,  and  must  live  as  a 
human  being,  yet  I  do  not  war  after  the  flesh  ;  I  do  not  act  tho 
coward  or  the  polti-on,  as  they  insinuate.  I  have  a  good  cause, 
a  good  captain,  strength  at  will,  and  courage  at  hand.  I  nei- 
llier  fear  them  nor  their  master. 

4.  'J'he  weapons  of  our  warfare]  The  apostle  often  uses 
the  metaphor  of  a  warfare,  to  represent  the  life  and  trials  of 
n  Christian  minister.  See  Ephes.  vi.  10—17.  1  Tim.  i.  18. 
2  Tim.  ii.  3,  4,  .5. 

Are  7iot  carnal]  Here  he  refers  to  the  means  used  by 
the  false  apostle,  in  order  to  secure  his  party  ;  he  calumnia- 
led  St.  Paul ;  traduced  the  truth ;  preached  false  and  licen- 
tious doctrines;  and  supported  these  with  sophistical  reason- 
ings. 

But  mighty  through  God]  Our  doctrines  are  true  and  pure : 
they  come  from  God,  and  lead  to  him;  and  he  accompanies 
them  with  his  mighty  power  to  tlic  hearts  of  those  who  hear 
them  :  and  the  strong  holds,  the  apparently  solid  and  cogent 
reasoning  of  the  philosophers,  we,  by  these  doctrines  pull 
down  :  and  thus  the  fortifications  of  heathenism  are  destroy, 
fd  ;  and  the  cause  of  Christ  triumphs,  wherever  we  come  ; 
and  we  put  to  flight  the  armies  of  the  aliens. 

5.  Casting  down  imaginations]  Aoynrjiovf,  reasonings  or 
opinions.  The  Greek  philosophers  valued  themselves  espe- 
cially on  their  ethic  systems,  in  which  their  reasonings  appear- 
ed (o  be  very /)ro/btinrf  and  conclusive ;  but  they  were  obli- 
ged to  assume  principles,  which  were  either  such  as  did  not 
exist,  or  were  false  in  themselves  ;  as  the  whole  of  their  my- 
thologic  system  most  evidently  was:  truly,  from  what  remains 
of  them,  we  see  that  their  ntetaphysics  were  generally  bom- 
bast ;  and,  as  to  their  philosophy,  it  was  in  general  good  for 
nothing.  When  the  apostles  came  against  their  gods  many, 
and  their  lords  many,  with  the  one  supreme  and  eternal  be- 
ing, they  were  confounded,  scattered,  annihilated : — when  they 
came  against  their  various  modes  of  purifying  the  mind,  their 
sacrificial  and  mediatorial  system,  with  the  Lord  .Iesvs 
Christ  ;  his  agony  and  hlody  sireat ;  his  cross  and  passion  ; 
his  death  and  burial ;  and  his  glorious  resurrection  and  as- 
cension, they  sunk  before  them  ;  and  appeared  to  bo  what 
they  really  were,  as  dust  upon  the  balance;  and  lighter  than 
vanity. 

Every  high  thing]  Even  the  pretendcdly  sublime  doctrines 
I6(i 


h  mighty  ■  through  God  in  the  pulling  down  of  strong  holds ;) 

5  k  Casting  down  '  imaginations,  and  evei-y  high  thing  that 
exalteth  itself  against  the  knowledge  of  God,  and  bringing  into 
captivity  every  thought  to  the  obedience  of  Christ; 

6  ■"  And  having  in  a  readiness  to  revenge  all  disobedience, 
when  "  your  obedience  is  fulfilled. 

7  »  Do  ye  look  on  things  after  the  outward  appearance?  f  If 
any  man  trust  to  himself  that  he  is  Christ's,  let  him  of  himself 
think  this  again,  that,  as  heis  Christ's,  even  so  are'  we  Christ's. 

i  Or,  to  God. -k  I  Cor.  1.19.41.3,19.-1  Or,  reasonines.—n-,  Chap.  13.2,  10.— n  i.'l.^n. 
2.9-&.7.1n.-o  Jnhn7.a4.  Chap.5.12.&  11.13.-n  1  Cor.H.37.  1  John  4.6.-q  1  Cor. 
3.23.&S.1.  Chap. 11.23. 


for  instance  of  Plato,  Aristotle,  and  the  Stoics  in  general,  fell 
before  the  simple  preaching  of  Christ  crucified. 

The  knowledge  of  God]  The  doctrine  of  the  unity  and 
eternity  of  the  Divine  nature  ;  which  was  opposed  by  the 
plurality  of  their  idols:  and  the  generation  of  their  gods, 
and  their  men-made  deities.  It  is  amazing  how  feeble  a  re- 
sistance heathenism  made,  by  arguinfnt  or  reasoiiing, 
against  the  doctrine  of  the  Gospel !  It  instantly  shrunk  from 
the  Divine  light,  and  called  on  the  secular  power  to  contend 
for  it !  Popery  sunk  before  Protestantism  in  the  same  way, 
and  defended  itself  by  tlie  same  means.  Tlie  apostles  destroy- 
ed heathenism  wherever  they  came  :  the  Protestants  con- 
futed Popery  wherever  their  voice  was  permitted  to  be  heard. 

Bringing  into  captivity  every  thought]  Heathenism  could 
not  recover  itself:  in  vain  did  its  thousands  of  altars  smoke- 
witli  reiterated  hecatombs;  their  demons  were  silent;  and 
their  idols  were  proved  to  be  nothing  in  the  world  Popery 
could  never,  by  any  power  of  selfreviviscence,  restore  itself 
after  its  defeat  by  the  reformation  :  it  had  no  Scripture  con- 
secutively understood:  no  reason,  no  argument ;  in  vain 
were  its  bells  rung ;  its  candles  lighted  ;  its  auto  dafes  exhi- 
bited :  in  vain  did  its  fires  blaze  ;  and  in  vain  were  innume- 
rable human  victims  unmolated  on  its  altars  !  The  light  of 
God  penetrated  its  hidden  works  of  darkness,  and  dragged  its 
three-headed  Cerberus  into  open  day  :  the  monster  sicliened, 
vomited  his  henbane,  and  fled  for  refuge  to  his  native  shades. 

The  obedience  of  Christ]  Subjection  to  idols  was  anniliila- 
ted  by  the  progess  of  the  Gospel  among  the  heathens  ;  and 
they  soon  had  but  one  Lord,  and  his  name  one.  In  like  man- 
ner the  doctrines  of  the  reformation,  miglily  through  God, 
pulled  down,  demolislied,  and  brought  into  captivity  the 
whole  Papal  system  :  and  instead  of  obedience  to  the  pope, 
tlie  pretended  vicar  of  God  upon  earth,  obedience  to  Christ,  as 
the  sole  almighty  head  of  the  church,  was  established  parti- 
cularly in  Great  Britain,  where  it  continues  to  prevail.  Halle. 
lujah  !  the  Lord  God  omnipotent  reigneth. 

6.  And  having  in  a  readiness  to  revenge  alt  disobedience] 
Ian;  ready,  through  this  mighty  armour  of  God,  to  punish  those 
opposers  of  the  doctrine  of  Christ ;  and  the  disobedience  which 
has  been  produced  by  them. 

When  your  obedience  isfulfilled]  When  you  have,  in  tho 
fullest  manner,  discountenanced  those  men,  and  separated 
yourselves  from  tlieir  communion.  The  apostle  was  not  in 
haste  to  pull  up  the  tares,  lest  he  should  pull  up  the  wheat  also. 

All  the  terms  in  these  tv/o  verses  are  military.  Allusion  is 
made  to  a  strongly  fortified  city,  where  the  enemy  had  made 
his  last  stand;  entrenching  himself  about  the  walls; 
strengthening  a]]  his  redoubts  and  rajnparts;  raising  castles, 
towers,  and  various  e'ligines  of  defence  and  oflence  upon  tho 
walls;  and  neglecting  nothing  that  might  tend  to  render  his 
strong  hold  impregnable.  The  army  of  God  comes  against 
the  pliice,  and  attacks  it ;  the  strong  holds,  oxvp<''nara,  all  the 
fortified  places,  are  carried.  The  imaginations,  Xoyicrfjot,  en- 
gines, <xnd  wh-Mever  the  imagination  or  skill  of  man  could 
raise,  are  speedily  taken  and  destroyed.  Every  high  thing, 
trav  vxponm,  all  the  castles  and  totcers  are  sapped,  throicn 
doicn,  and  demolished ;  the  walls  are  battered  into  breaches  ; 
and  tho  besieging  army,  carrying  every  thing  at'the  point  of 
the  sword,  enter  the  city,  storm  and  take  the  citadel.  Every 
where  defeated,  the  conquered  submit,  and  are  brought  into 
captivity,  aixA'aAuri^oi'Tff,  a/e /erf  away  captives ;  and  thus 
the  whole  government  is  destroyed. 

It  is  easy  to  apply  these  things,  as  far  as  may  be  consistent 
witli  the  apostle's  design.  The  general  sense  \  have  given  in 
the  preceding  notes. 

7.  Do  ye  look  on  things  after  the  outward  appearance  7]  Do 
not  be  carried  away  with  appearances ;  do  not  be  satisfied 
with  show  and  parade. 

If  any  man  trust  to  himself  that  lie  is  Christ's]  Here,  as 
in  several  other  places  of  this,  and  the  preceding  epistle,  the 
Ti(,  any,  or  certain  person,  most  evidently  refers  to  t]ie  false 
apostle,  who  made  so  mucii  disturbance  in  the  church.  And 
this  man  trusted  to  himself,  nssiimed  to  liiniself  that  he  waa 


Catumnks  of  the  false 


CHAPTER  X. 


aposllc  against  St.  Pant, 


8  For  Ihoiigli  I  should  boast  somcwliat  more  '  of  our  autho- 
rity, wliich  the  I-oril  hath  given  us  for  edification,  and  not  for 
your  destruction,  '  I  should  not  be  asliained  : 

9  That  I  may  not  seem  as  if  I  would  terrify  yon  by  letters. 

10  For  his  letters, '  say  they,  are  weighty  and  powerful ;  but 
"  his  bodily  presence  is  weak,  and  his  "  speech  contemptible. 

11  Let  such  an  one  think  tliis,  that  sucli  as  we  arc  in  word  by 
letters  when  we  are  absent,  sucli  toiU  ice  be  also  in  deed  when 
we  are  present 

12  "  For  we  dare  not  make  ourselves  of  the  number,  or  com- 
pare ourselves  with  some  that  commend  themselves  :  but  they 
measuring  themselves  by  themselves,  and  compaiMng  them- 
selves among  theniselvcs,  '  are  not  wise. 

13  '  But  we  will  not  boast  of  things  without  our  measure,  but 

rCh.I3.10— aCh.7.1-4  &ia.6.— t  Or.  s«ith  he  — u  lCor.a.3,4.  Ver.l,  Ch.  ia..=>  7,9. 
riifl.4.13.-v  ICor.l.l7.«[.J.l,  4.  Ch.ll.ti.— w  Ch.S.l.tS.  12.— x  Or,  unUeratand  il 
««l.— y  V<r.l5. 

Chrisfs  messenger:  it  would  not  do  to  attempt  to  subvert 
Christianity  at  once,  it  had  got  too  strong  a  hold  of  Corinth  to 
be  easily  dislodged ;  he  therefore  pretended  to  be  on  Christ's 
side,  and  to  derive  hLs  authority  from  him. 

Lei  him  of  himself]  Witlwut  any  autliority  certainly  from 
CJod;  but,  as  he  arrogates  to  himself  the  character  of  a  minis- 
ter of  Ciirist,  let  liim  acknowledge  that  even  so,  we  are  Christ's 
ministers,'  and  that /have,  by  my  preaching,  and  tlie  miracles 
which  I  have  wrought,  given  the  fullest  proof  tliat  I  am  espe- 
cially commissioned  by  Him. 

8.  for  though  I  should  boast,  &c.]  1  have  a  greater  authori- 
ty, and  sjjiritual  power,  than  I  have  yet  shown ;  both  to  e'Jifi/ 
and  to  punish :  but  I  employ  this  for  your  edification  in  right- 
pousness ;  and  not  for  the  destruction  of  any  delinquent. 
"This,"  ssys  Calmet,  "is  the  rule  which  tlic  pastors  of  the 
rliurch  ever  propose  to  themselves  in  the  exercise  of  their 
aulliority ;  t\"liether  to  enjoin  or  forbid;  to  dispense  or  to 
oblige,  to  bind  or  to  loose.  They  should  use  tliis  power  only 
as  Je^us  Christ  used  it,  for  the  salvation,  and  not  for  the 
di'striiction  of  souls." 

9.  That  I  may  not  seem,  &c.]  Tliis  is  an  elliptical  sentence, 
and  may  be  supplied  thus:  "I  liave  not  usod  this  authority; 
nor  will  I  add  any  more  concerning  this  part  of  the  subject, 
h'st  I  sliould  scein,  as  my  adversary  has  insinuated,  to  wish 
to  terrify  you  by  my  letters." 

10.  For  his  letters,  sny  they,  are  ueighty  and  poicerful] 
lie  boasts  of  high  powers,  and  that  he  can  do  great  things. 
Hee  on  ver.  I,  2. 

liul  his  bodily  presence  is  icealc]  When  you  beliold  the 
man,  you  find  him  a  feeble,  contemptible  mortal ;  and  when 
you  hear  him  speak,  his  speech,  'o\o-yus,  probably  his  doctrine, 
fio<}6tvrijitv:ii,  is  good  for  nothing;  liis  person,  jnatter,  and 
^n::nner,  are  altogether  uaintex'esting,  unimpressive,  and  too 
contemptible  to  be  valued  by  the  wise  and  the  learned.  This 
see:iis  to  he  tlic  spirit  and  design  of  this  slander. 

Many,  botli  among  the  ancients  and  moderns,  have  endea- 
voured to  find  out  tlie  ground  there  was  for  any  part  of  this 
t^nnnavnr-  as  to  the  moral  conduct  of  the  apostle,  that  was  in- 
vulnerable; liis  vinlires,  it  is  true,  were  suspected  and  de- 
iioimced  by  this  false  apostle  and  his  partisans;  but  tliey 
could  never  find  any  tiling  in  liiscojirfMC/  which  could  support 
tiieir  insintiation.s.  \V!iut  they  could  not  attach  to  hisc/ifn«c/er, 
they  disingenuously  attached  to  his  person  and  his  elocution. 

If  we  can  credit  some  ancient  writere,  such  as  Nicephorus, 
-we  sliail  iliid  the  apostle  thus  described— ITuuXof  fiixpoi  rj" 
Kai  avvora^iievoi,  T'i  tov  croiuorof  ftcye.Qoi.  Kai  oianco  ayKv\ov 
avTO  KCKTntfi'Oi.  XiiiKnov  (if,  Kat  KtKV<pog.  Tr/v  oiptv  Au;(fof, 
Kai  TO  TTpoaomuv  rrnrKprjnris,  \pi\ni  tijh  Kti^tiXrii/,  k.t.'X.  Nicepllor. 
lib.  ii.  cap.  17.  Paul  was  a  little  man,  crooked  and  almost 
iient  like  a  bow;  with  a  pale  countenance,  long  and  wrinkled; 
a  bald  head;  his  eyes  full  of  fire  and  benevolence;  his  beard 
long,  thick,  and  interspersed  with  gray  hairs,  as  was  his  head, 
&c.     I  ({u<Jtte  from  Cuhnct,  not  liaviiig  Nicephorus  at  hand. 

An  old  fireelf  writer,  says  the  same  author,  whose  works 
are  fmind  amotig  those  of  C/;ry.*os/o?;i,  Tom.  vi.  llom.  30. 
page  2CjL  represents  him  thus— flauXof  6  Tpnrrixns  avQpt.snoi, 
Kill  Ti,)v  ovfiavMv  anTOiuvoi  ;  "Paul  was  a  man  about  three 
cubits  in  lieight,  (four  fei5t  si.x,)  and  yet,  nevertheless,  touched 
the  heavens."  Othere  say,  (hat  "  he  was  a  little  man,  had  a 
bald  head,  and  a  large  nose."  Sec  the  above,  and  several 
other  authorities,  in  Calmet. — Perhaps  there  is  not  one  of 
thf«e  statements  correct  :  as  to  Nicephorus,  he  is  a  writer  of 
the  xivth  century,  weak  and  credulous,  and  worthy  of  no  re- 
gard. And  the  writer  found  in  the  works  of  Chry'sostom,  in 
making  the  apostle  little  more  than  a  pigmy,  has  rendered 
liis  account  incredible. 

That  ^^t.  Paul  could  bo  no  such  diminutive  pereon,  we  may 
fairly  presume  from  the  ofiice  ho  filled  under  the  high-priest, 
in  the  persecution  of  the  church  of  Christ ;  and  that  he  had 
not  an  impiediment  in  his  speech,  but  was  a  graceful  orator, 
jve  may  learn  from  his  whole  history ;  and  especially  from 
the  account  we  have.   Acts   .viv.   12.  where  the  I.ycnoiiians 
took  him  for  Mercury,  the  god  of  eloqueuC'-,  induced  thereto  1 
liy  his  powerful  and  persuasive  elocution.     In  short,  there  ; 
does  not  appear  to  be  any  substantial  evidence  of  the  anos-  ' 
Ve's  defonnit;/,  pigmy  stature,  bald  head,  pale  and  urrinlled 
J/ice,  large  note,  stammering  speech,  &c.  &c.  these  are  pro-  ' 
fahly  all  llgments  of  unbridled  fancy,  and  fixilish  surmisiiigs. 

U.  Such  as  jce  are  in  icord]  Athreatening  of  this  kind! 
Mould,  doubtless,  alarm  the  false  apostle  ;  and  it  is  verv  likely,  [ 


according  to  the  measure  of  the  '  rule  which  God  hath  distri- 
buted to  us,  a  measure  to  reach  even  unto  vou. 

14  For  we  stretch  not  ourselves  beyond  our  measure,  ns 
tliough  we  reached  not  unto  you  :  '  for  we  are  come  as  far  as 
to  you  also  in  preaching  the  Oospel  of  Christ: 

15  Not  boasting  of  things  without  our  measure,  that  is,  *>  of 
other  men's  labours ;  but  having  hope,  when  your  faith  is  in- 
creased, that  we  sliall  be  '  enlarged  by  you  according  to  our 
rule  abundantly, 

16  To  preach  the  Gospel  in  the  rc^-i'ons  beyond  you,  and  not  to 
boast  in  anotlicr  man's  <<  line  of  things  made  ready  to  our  hand. 

17  °  But  he  that  glorieth,  let  him  glory  in  the  Lord. 

13  For  f  not  he  lliat  commendeth  himself  is  approved,  but 
^  whom  the  Lord  commendeth. 

1  Or,  line.-tt  1  Cor.3.5,  I0.&4.  16.  to  9.  I.— I.  Rom«nB  15.  20.— c  Or,  m«er>ifi«d  in 
ymi.— <1  Or,  rule.— e  Isaiah  (B.  10.  Jer.O.M.  1  Cor.l.ai.— f  ProverlM  27.2.— r  Kom. 
BUS.   lCor.4.5. 


that  he  did  not  await  the  apostle's  coming,  as  he  would  not  be 
willing  to  try  the  fate  of  Eiymas. 

12.  We  dare  not  make  ourselves,  &c.]  As  if  he  had  said,  I 
dare  neither  associate  with,  nor  compare  myself  to  those  who 
are  full  of  self  commendation. — Some  think  this  to  be  an 
ironical  speech. 

But  t/iey  measuring  themselves  by  themselves]  They  are 
notsentof  God;  they  are  not  inspired  by  Jiis  Spirit;  there- 
fore they  have  no  rule  to  tliiiik  or  act  by.  Tliey  are  also  full 
of  pride  and  self-conceit  ;  they  look  within  themselves  for 
accomplishments  which  llieir  self-love  will  soon  find  out ; 
for,  to  it,  real  and  fictitious  are  the  same.  As  they  dare  not 
compare  themselves  with  the  true  apostles  of  Christ,  they  com- 
pare themselves  with  each  other ;  and,  as  they  have  noperfect 
standard,  they  can  have  no  excellence  ;  nor  can  they  ever  at- 
tain true  wisdom,  which  is  not  to  be  had  from  looking  at  what 
wearf,  but  to  what  we  should  be :  and,  if  without  a  directory, 
whaltceshould  be  will  noverappear:  and  consequently,  ouri'^- 
norance  must  continue.  Tlris  w;is  the  case  witli  the  self-con- 
ceited false  apostles :  but,  on  aiwiovcrtv,  are  not  icise,  Mr.  Wake- 
field contends,  is  an  elegant  Grmcism,  signifyingthey  are  not 
airare  that  they  arc  measuring  themselves  by  themselves,  &c. 

1.'3.  Thi7>gi  icithnut  our  measure]  There  is  a  great  deal  ot 
difliculty  in  this  and  tlie  tliree  following  verses:  and  there 
is  a  gi-eat  diversity  among  the  MS.S.  and  which  is  the  true 
reading  can  scarcely  be  determined.  Our  version  is,  per- 
haps, the  plainest  that  can  be  made  of  the  text.  By  the  tnea^ 
sure  mentioned  here,  it  seems  as  if  the  apostle  meant  the 
commission  he  received  from  God  to  preach  the  Gospel  to  the 
Gentiles;  a  measure  or  district  that  extended  thiough  all 
Asia  Minor  and  Greece,  down  to  Achaia,  where  Corinth  was 
situated,  a  'measure  to  reach  even  unto  you.  But  the  expres- 
sions in  these  verses  arc  all  agonistieal,  and  taken  from  the 
stadium  or  race-course  in  the  Olympic  and  Isthmian  games. 
The  fitrpov,  or  measure,  was  the  length  of  the  ipofioi,  or 
course  :  and  the  xavov,  rule  or  li7ie,  ver.  15  and  16,  was  pro- 
bably the  same  with  the  }  pajjiia,  or  white  line,  which  marked 
out  the  boundaries  of  the  stadium  :  and  the  verbs  reach  unto, 
stretch  out,  tScc.  are  all  references  to  the  exertions  made  to 
win  the  rare.  As  this  subject  is  so  frequently  alluded  to  in 
these  epistles,  I  have  thought  it  of  importance  to  consider  it 
pnrticiilaiiy  in  the  difi'erent  places  where  it  occurs. 

IJ.  For  tre  stretch  notourselres  beyond]  We  have  not  pro- 
ceeded straight  from  Macedonia,  through  Thessaly,  and  acros.<? 
the  Adriatic  gulf  info  Italy,  which  would  have  led  ns  beyond 
you  irestward  ;  but  knowing  llie  mind  of  our  God,  we  left 
this  direct  path,  and  came  southward  through  Greece,  down 
into  Achaia;  and  there  we  planted  the  Gospel.  The  falso 
apostle  has  therefore  got  into  our  province,  and  entered  into 
our  hibouis  ;  and  there ioasls  as  if  tlic  convereion  of  the  hea- 
then Achaians  liad  been  his  own  work.  As  there  is  an  allu- 
sion here  to  the  stadium,  and  to  the  Olympic  games  in  gene- 
ral ;  we  may  consider  the  apostle  as  laying  to  tlie  charge  of 
the  disturber  at  Corinth,  that  he  had  got  his  name  surrepti- 
tiously inserted  on  the  military  list ;  that  he  was  not  striving 
lawfully;  had  no  right  to  the  stadium,  and  none  to  the  crown. 
Sec  the  observations  at  tlie  end  of  1  Cor.  ix.  and  the  note  on 
ver.  IJ.  of  this  chapter. 

15.  Nut/ioastivg  of  things  without  o\\r  measure]  We  speak 
only  of  the  work  which  God  has  done  by  us  ;  for,  we  have 
never  attempted  to  enter  into  other  men's  labours,  and  we 
study  to  convert  those  regions  assigned  to  us  by  the  Holy 
Spirit.  We  enter  the  course  lawfully  ;  and  run  according  ta 
rule.    See  above. 

When  your  faith  is  increased]  When  you  receive  more  of 
the  life  and  power  of  godliness  ;  and  when  you  can  better 
spare  me  to  go  to  other  places. 

We  shall  be  enlarged  by  you.]  'SUyaXvvBqi'ai  probably  sig- 
nifies here,  to  be  praised  or  commended  ;  and  the  sense 
would  be  this  : — We  hope  that  sliortly,  on  your  gaining  an 
increase  of  true  religion,  after  your  long  distractions  and  divi- 
sions, you  will  plainly  see  that  we  are  the  true  messengers  of 
God  to  you  ;  and  that  in  all  your  intercourse  with  your  neigh- 
bours, or  to  foreign  parts,  you  will  speak  of  this  Go.=pel 
preached  by  us,  as  a  eloriou.s  system  of  saving  truth  ;  and  that 
in  consequenre.  the  heathen  countries  around  you,  will  be  the 
better  prepared  to  receive  our  messuage,  and  thus,  our  rule  or 
district  will  be  abundantly  extended.  This  interpretation 
agrees  well  with  the  following  verec. 

Itj.  To  preach  the  Gospel  in  the  regions  Leyond  you]  lie 
187 


the  apostle's  concern Jor 

probably  refers  to  those  parts  of  the  Morea,  such  as  Sparta, 
«Scc. ;  what  lav  southicard  of  them  ;  and  to  Italy  which  lay 
on  the  icest  .-'for  it  does  not  appear  that  he  considered  his 
measurr.  or  province  to  extend  to  Lybia,  or  any  part  of  Africa. 
See  the  introduction,  sect.  xii. 

Not  to  boast  in  another  man's  line]  So  very  scrnpiilous  was 
the  apostle  not  to  build  on  another  man's  foundation  ;  that  he 
would  not  even  go  to  tliose  places  where  other  aposHes  were 
labouring.  He  appears  to  think  that  every  apostle  had  a  par- 
ticular riesin'ci  or  province  o{  the  heatlien  world  allotted  to 
him  ;  and  which  God  commissioned  him  to  convert  to  the 
Christian  faith.  Nodo\ibt  every  apo.stle  was  influenced  in  tlie 
same  w:iy  :  and  tliis  was  a  wise  order  of  God  :  for  by  tliese 
means  the  Gf)spol  was  more  quickly  spread  through  the  hea- 
then provinces,  than  it  otherwise  would  have  been.  The 
apostles  had  deacons  or  ministers  with  them,  whose  business 
it  was  to  icaler  the  seed  sown  :  but  the  apostles  alone,  under 
Christ,  sotccrl  and  planted. 

17.  He  that  glorietli  let  him  glory  in  the  Lord.\  Instead  of 
boasting  or  exulting,  even  in  your  own  success  in  preaching 
the  Gospel,  as  none  can  be  successful  without  the  especial 
blessing  of  God,  let  God  who  gave  the  blessing  have  the  glory. 
Even  the  genuine  apostle,  who  has  his  commission  immedi- 
ately from  God  nimself,  takes  no  praise  to  himself  from  the 
prosperity  of  his  work  :  btit  gives  it  all  to  God.  How  little 
cause  then  have  your  iincommissioned  men  to  boast,  to  whom 
God  has  assigned  no  province ;  and  who  only  boast  in  another 
■man's  line  of  things  tnade  ready  to  their  hands  ! 

18.  Not  he  that  commendelh  himself  ]  Not  the  person  who 
makes  a  parade  of  his  own  attainments  ;  who  preaches  hi?n- 
self,  and  not  Christ  Jesus  the  Lord  ;  and  far  from  being  your 
servant  for  Christ's  sake,  affects  to  be  your  ruler  ;  not  such 
none  shall  he  appraised  of  God,  by  an  especial  blessing  on 
his  labours  ;  but  he  irhom  the  Lord  commendelh,  hy  giving" 
him  the  extraordinary  gifts  of  the  Holy  Spirit  ;  and  convert- 
ing the  heathen  by  his  ministry.  Tliese  were  qualifications, 
to  which  the  false  apostle  at  Corinth  co\ild  not  pretend.  He 
had  language,  and  eloquence,  and  show,  and  parade  ;  biTt  he 
had  neither  the  gifts  of  an  apostle,  nor  an  apostle's  success. 

1.  Dr.  WJiitby  o'bserves,  that  the  apostle,  in  the  1.3th,  14th, 
J5th,  and  16th  verses,  endeavours  lo  advance  himself  above  the 
false  apostles  in  the  three  following  particulars.  (I.)  That 
whereas  they  could  show  no  commission  to  preach  to  the 


II.  CORINTHIANS, 


the  Corinthian  church. 

Corinthians,  no  measure  by  which  God  had  distributed  the 
Corinthians  to  them  as  their  pi-ovince,  he  could  do  so.  We 
hare  a  measure  to  reach  even  to  you,  ver.  13.  (2.)  That 
whereas  they  went  out  of  their  line,  leaping  from  one  church 
to  another,  he  went  on  orderly,  in  tlie  convei-sion  of  the  hea- 
thens, from  Judea  through  all  the  interjacent  provinces,  till 
he  came  to  Cort'n^A.  (3.)  Wliereas  they  only  came  in  and 
perverted  the  churches,  where  the  faith  had  already  been 
preached;  and  so  could  only  boast  of  things  made  ready  lo 
their  hands,  ver.  16.  he  had  laboured  to  preach  the  Gospel 
where  Christ  had  not  been  named,  lest  he  should  build  on 
another  man's  fo\mdation,  Horn.  xv.  20. 

2.  We  find  that  from  the  beginning,  God  appointed  to  every 
man  his  province  ;  and  to  every  man  his  labour  ;  and  would 
not  suffer  even  one  apostle  to  interfere  with  another.  Thia 
was  a  very  wise  appointment ;  for  by  this  the  Gospel  waa 
not  only  more  speedily  diffused  over  the  heathen  nations,  as 
we  have  already  remarked,  but  the  churches  were  better  at- 
tended lo,  the  Christian  doctrine  preserved  in  its  purity,  and 
the  Christian  discipline  properly  enforced.  What  is  any 
■man's  work  is  no  man's  in  particular:  and  thus  the  work 
is  neglected.  In  every  church  of  God,  there  should  be  some 
one  who  has  the  care  of  it ;  who  may  be  properly  called  its 
pastor;  and  who  is  accountable  for  its  purity  in  the  faith, 
and  its  godly  discii>line. 

3.  Every  man  who  ministers  in  holy  things,  should  be  well 
assured  of  his  call  to  the  work  ;  without  this,  he  can  labour 
neither  with  confidence  nor  comfort.  And  he  should  be  care- 
ful to  watch  over  the  flock,  that  no  destroying  ■wolf  be  per- 
mitted to  enter  the  sacred  fold  ;  and  that  the  fences  of  a  holy 
discipline  be  kept  in  proper  repair. 

4.  It  is  base,  abominable,  and  deeply  sinful  for  a  man  to 
thnist  himself  into  other  men's  labours,  and  by  sowing  doubt- 
ful disputations  among  a  Christian  people,  distract  and  divide 
them,  that  he  may  get  a  party  to  himself.  Such  persons  ge- 
nerally act  as  the  false  apostle  at  Corinth,  preach  a  relaxed 
tnorality  :  place  great  stress  upon  certain  doctrines  which 
flatter  and  sooth  self-love  ;  calumniate  the  person,  system  of 
doctrines,  and  jnode  of  discipline  of  the  pastor  who  perhaps 
planted  that  church;  or  who,  in  theorder  of  God's  providence 
has  the  oversight  of  it.  This  is  an  evil  that  has  prevailed  much 
in  all  ages  of  the  church  ;  there  is  at  present  much  of  it  in  the 
Christian  world ;  and  Christianity  is  disgraced  by  it. 


CHAPTER  XI. 

The  apostle  apologizes  for  expressing  his  jealousy  relative  to  the  true  state  of  the  Corinthiajis  ;  still  fearing  lest  their 
minds  should  have  been  drawn  aside  from  the  simplicity  of  the  Gospel,  1 — 3.  From  this  he  takes  occasion  to  extol  his 
own  mi7tistry,  which  had  been  without  charge  to  them,  having  been  supported  by  the  churches  uf  Macedonia  while  he 
preached  the  Gosjicl  at  Corinth,  4 — 11.  Gives  the  character  of  the  false  apostles,  12 — 15.  Shows  what  reasons  he  has  to 
boast  of  secular  advantages  of  birth,  education,  divine  call  to  the  ministry,  labours  in  that  ■ministry,  grievous  persecu- 
tions, great  sufferings,  and  extraordinary  hazards,  \(i~33.  [A.  M.  4061.  A.  D.  57.  A.  U.  C.  810.  An.  Imp.  Neronis  Cajs.  4.) 

WOULD  to  God  ye  could  bear  with  me  a  little  in  *  my  folly: 
and  indeed  '>bear  with  me. 

2  For  I  am  '  jealous  over  you  with  godly  jealousy :  for  ^  I 
have  espoused  you  to  one  husband  °  that  I  may  present  you 
f  as  n  chaste  virgin  to  Christ. 

3  But  I  fear  lest  by  any  means,  as  ^  the  serpent  beguiled  Eve 

«Vi!r.l6.  CI.  6  13-bOr,ye  do  hear  with  me.-c  aal.4. 17,  IS.— d  Hos.2, 19,  20. 
:Cor.4.l5.— eCol.:.2S.-f  Lev.21.13. 


NOTES. — Verse  1.  Would  to  God  you  could  bear  icith  me] 
O(pc\ov  r)i/tix£o-0£  fiiiv  jiiKpov  as  the  word  God  is  not  men- 
tioned here,  it  would  have  been  much  better  to  have  transla- 
ted the  passage  literally  thus  ;  I  wish  you  could  bear  a  little 
with  me.  The  too  frequent  use  of  this  sacred  name,  produces 
ti  familiarity  with  it  that  is  not  at  all  conducive  to  reverence 
and  godly  fear. 

In  my  folly]  In  my  seeming  folly,  for  being  obliged  to 
vindicate  his  ministry,  it  was  necessary  that  he  should  speak 
much  of  himself,  his  sufferings,  and  his  success.  And  as  this 
would  appear  like  boasting ;  and  boasting  is  always  the  effect 
of  an  empty,  foolish  mind,  those  who  were  not  acquainted 
with  the  veressity  that  lay  upon  him  to  make  this  defence, 
might  be  led  to  impute  it  to  vanity.  As  if  he  had  said — Sup- 
pose you  allow  this  to  he  folly,  have  the  goodness  to  bear  with 
me:  /or  though  I  glory,  'I  should  not  be  a  fool,  ch.  xii.  6.  And 
let  no  man  think  me  a  fool  for  my  boasting,  ch.  xi.  16. 

2.  lam  jealous  over  you,  &c.]  The  apostle  evidently  al- 
ludes either  to  the  CS^'r^t^'itr  shoshabiniin  or  paranymplm 
among  the  Hebrews,  whose  otfice  is  largely  explained  in 
the  notes  on  John  iii.  29.  and  the  observations  at  the  end  of 
thai  chapter  ;  or  to  the  harmosyni,  a  sort  of  magistrates 
among  the  Lacedemonians,  who  had  the  care  of  virgins,  and 
whose  business  it  was  to  see  them  well  educated,  kept  pure, 
and  properly  prepared  for  married  life. 

That  I  may  present  you  as  a  chaste  virgin]  The  allusion 
is  still  kept  up ;  and  there  seems  to  be  a  reference  to  I>ev. 
xxi.  14.  that  the  high-priest  must  not  marry  any  one  that  was 
not  a  pwre  virgin.  Here,  then,  Christ  is  the  high-priest,  the 
spouse  or  husbatid:  the  Corinthian  church  the  pure  virgin 
to  be  espoused  :  the  apostle  and  his  helpers  the  shoshabinim, 
or  harmosyni,  who  had  educated  and  prepared  this  virgin  for 
her  husband,  and  espoused  her  to  him.  Sec  the  observations 
already  referred  to,  at  the  end  of  the  third  chapter  of  John. 

3.  As  the  serpent  beguiled  Ere  through  his  subtilty]  This 
i»  a  strong  reflection  on  the  false  apostle  and  his  teaching  :  he 
was  subtle,   jravovp'yo!,  and  by  his  suhtiltv,  irnrovoKn,  from 

J8S 


through  his  subtilty,  so  your  minds  h  should  be  corrupted  from 
the  simplicity  that  is  in  Christ. 

4  For  if  he  that  cometh  preacheth  another  Jesus,  whom  we 
have  not  preached  ;  or  if  ye  receive  another  spirit  which  ye 
have  not  received  ;  or  i  another  Gospel,  which  ye  have  not  ac- 
cepted ;  ye  might  well  bear  ^  with  him. 

Col.2  4,8,  18.    1  Tirn.l.3.te4.1.    Keh.l?9 


vav,  all,  and  ep-yov,  work,  his  versatility  of  character  and  con- 
duct, his  capability  of  doing  all  work ;  and  accommodating 
himself  to  the  caprices,  prejudices,  and  evil  propensities  of 
those  to  whom  he  ministered  :  he  was  enabled  to  corrupt  the 
minds  of  the  people  from  the  simplicity  of  the  Gospel  of 
Christ;  or,  to  follow  the  metaphor,  he  had  seduced  tlic  pure, 
chaste,  ■icell  educated  virgin,  from  her  duty,  affection,  and 
allegiance  to  her  one  and  only  true  husband,  the  High-priest, 
Jesus  Christ  And  here  he  seems  to  'intimate  that  the  sei-j)ent 
had  seduced  the  mind  of  Eve  from  her  affections  and  allegi- 
ance to  Adam,  her  true  husband  ;  and  certainly  from  God,  her 
creator  and  governor.     See  at  the  end  of  the  chapter. 

4.  For,  if  he  that  cometh]  The  false  apostle,  who  came  after 
St.  Paul  had  left  Corinth. 

Preacheth  anotlier  Jesus]  Who  can  save  more  fully,  and 
more  powerfully,  than  that  Jesus  whom  I  have  preached. 

Or  ye  receive  another  spirit]  And  if  In  consequence  of  be- 
lieving in  this  new  (Saviour,  ye  receive  another  spirit,  the 
gifts,  graces,  and  consolations  o^  which  are  greater  than  those 
which  ye  have  received  from  the  Holy  Ghost,  which  has 
been  given  to  you,  on  your  believing  on  the  Christ  whom  wo 
preached. 

Or  another  Gospel]  Containing  more  privileges,  spiritual 
advantages,  and  stronger  excitements  to  holiness,  tlian  that 
which  we  have  preached,  and  which  ye  have  accepted,  ye 
might  irell  bear  with  him.  This  would  be  a  sufiicient  reason 
why  you  should  not  only  bear  with  him,  but  prefer  him  tome. 

Others  think  that  the  last  clause  should  be  rendered  ye 
might  well  bear  with  me  ;  notwithstanding  he  brought  yon 
another  Jesus,  Spirit,  and  Gospel,  ye  might  bear  with  me, 
who  have  already  ministered  so  long  to,  and  done  so  much 
for  you.     But  the  former  sense  seems  best. 

5.  /  teas  not — behind  tlie  very  chiefcst  apostles]  That  is, 
the  most  eminent  of  the  apostles  have  not  preached  Christ, 
ministered  the  Spirit,  explained  and  enforced  the  doctrines 
of  the  Gospel  in  o  more  powprl'ul  and  effectual  manner  than  ! 
have  done 


The  apoxtk  preached  the 


CHAPTER  XI. 


Gospel  without  charge. 


5  For  I  suppose  >  I  was  not  a  whit  behind  the  very  chiefest 
apostles. 

6  But  though  "'  I  be  rude  in  speech,  yet  not  "  in  knowledge  ; 
but"  we  have  been  thoroughly  made  manifest  among  you  in 
all  things. 

7  Have  I  committed  an  offence  p  in  tibasing  myself  that  ye 
might  be  exalted,  because  I  have  preaclied  to  you  the  Gospel 
of  God  freely  1 


from  them  whicli  desire  occasion  ;  that  wherein  they  glory, 
they  may  be  found  even  as  we. 

13  For  such  "are  f;ilse  apostles,  'deceitful  workers,  trans- 
forming themselves  into  the  apostles  of  Christ. 

14  And  no  marvel ;   for  («atan  himself  is  transformed  into 
*  an  angel  of  light. 

15  Tlierefore  it  is  no  great  thing   if  his  minit:ter6  also  be 
transformed  as  the  >>  ministers  of  righteousness  ;  '  whose  end 


8  I  robbed  other  churches,  taking  wages  of  them,  to  do  you  '  slmll  be  according  to  their  works, 
service.  I    16  "i  I  say  again,  Lot  no  man  tliink  me  a  fool ;  if  otherwise, 

9  And  when  I  was  present  with  yon,  and  wanted.  '  I  was    yet  a.s  a  fool  '  receive  me,  lliat  I  may  boast  myself  a  little, 
chargeable  to  no  man  :  for  ihal  which  was  lacking  to  me  '  the  |    17  That  wliich  I  speak,  1 1  speak  i7  not  after  the  Lord,  but  as 
brelliren  wtiich  came  from  Macedonia  supplied:  and  in  nil  '  it  were  foolislily,  *  in  this  conliilence  of  boasting. 
things  I  have  kept  myself  '  from  being  burdensome  unto  you,  |    18  •>  Seeing  that  many  "lory  after  the  flesh,  \  will  glory  also 


and  so  will  I  keep  inyspl/. 

10  '  As  tlie  truth  of  Christ  is  in  me,  "  no  man  shall  stop  me 
of  this  boasting  v  jn  the  regions  of  .\chaia. 

11  \Vl\crefore'!  >«  because  I  love  yn\i  not  7  God  knoweth. 

12  But  what  I  do,  thai  I  will  do,  *  that  I  may  cut  off  occasion 

llCor  ir,.  10    Ch  12  II. 
>Ch.4  2  &  5.11  & 
13.     I  ThcM  2.9. 
u  Or. (his  boAsting  e 


6.  But  though  I  be  rude  in  speech]  Wiwrrj?  no  Xoju; 
though  I  speak  like  a  common,  unlettered  man  ;  in  plain  nh- 
adorned  plirase,  studying  none  of  the  graces  of  eloquence; 
yet  I  am  not  un.skilled  in  the  most  profound  knowledge  of 
llod,  of  spiritual  and  eternal  things,  of  the  nature  of  the  hu- 
man soul  ;  and  the  sound  truths  of  the  Gospel  system  ;  ye 
yourselves  are  witnesses  of  this,  as  in  all  these  things,  I  hare 
been  thoroughly  tnanifesled  among  you. 

Inspired  men  received  all  their  doctrines  immediately  from 
God  ;  and  often  the  very  words  in  which  those  doctrines 
should  be  delivered  to  the  world :  but,  in  general,  the  Holy 
Spirit  appears  to  have  left  them  to  their  own  language,  pre- 
venting them  from  using  any  expression  that  might  be  equi- 
vocal, or  convey  a  contrary  sense  to  that  which  God  intencled. 

That  St.  Paul  wrote  a  strong,  nervous,  and  sufficiently  pure 
language,  his  own  writings  sufficiently  testily ;  but  the  graces 
of  the  Greek  tongue  he  appears  not  to  have  studied;  or  at 
least  he  did  not  think  it  proper  to  use  them:  for,  perhaps 
there  is  no  tongue  in  the  worm  that  is  so  apt  to  seduce  the  un- 
derstanding by  its  sounds  and  harmony,  as  the  Greek.  It  is 
not  an  unusual  thing  for  Greek  scholai-s,  to  the  present  day, 
to  be  in  raptures  with  the  harmony  of  a  Greek  verse,  the 
sense  of  which  is  but  little  regarded,  and  perhaps  is  little 
worth  !  I  should  suppose  that  God  would  prerent  tlie  inspired 
writers  from  either  speaking  or  writing  thus;  that  sound 
might  not  carry  the  hearer  away  I"rom  the  sense  :  and  that 
the  persuasive  forceof  truth  might  alone  prevail;  and  tlie  excel- 
lence of  the  power  appear  to  be  of  God,  and  not  of  man.  Ta- 
king up  the  subject  in  this  point  of  view,  I  sec  no  reason  to 
have  recourse  to  the  supposition,  or  fable  rather,  that  the 
apostle  had  an  impediment  in  his  speech  ;  and  that  he  alludes 
to  this  infirmity  in  tlie  above  passage. 

7.  Have  I  committed  an  offence  in  abasing  inyselfl]  Have 
I  transgressed  in  labouring  with  my  hands,  that  I  might  not 
be  chargeable  to  you  ?  and  getting  my  deliciencies  supplied 
by  contributions  from  other  churches,  while  1  was  employed 
in  labouring  for  your  salvation  1  Does  your  false  ^iposfle'in- 
sinuaie  that  I  have  disgraced  the  apostolic  office  by  tlius  de- 
scending to  servile  labour  for  my  support  1  Well,  I  have  done 
this,  that  you  might  be  exalted  ;  that  you  might  receive  the 
pure  doctrines  of  the  Gospel,  and  be  exalted  to  tlie  highest 
pitch  of  intellectual  light  and  blessedness.  And  will  you  com- 
plain that  I  preached  the  Gospel  gratis  to  you  !  Surely  not. 
The  whole  passage  is  strongly  ironical. 

B.  I  robbed  other  churches]  This  part  of  the  sentence  is 
e.xplained  by  the  latter ;  taking  wages  to  do  you  service.  The 
word  oil/vviov,  signifies  the  pay  of  money  and  provisions, 
given  d.iily  to  a  Roman  soldier.  As  if  he  had  said,  I  received 
food  and  raiment,  the  bare  necessaries  of  life,  from  other 
churches,  while  labouring  for  your  salvation.  Will  you 
esteem  this  a  crime  1 

9.  And  when  I  was  present  with  you]  The  particle  koi, 
which  we  translate  and,  should  be  rendered/or  in  this  place  ; 
For,  xphen  I  was  with  you,  and  was  in  want,  I  was  charge- 
able to  no  man.  I  preferred  to  be,  for  a  time,  even  without 
the  necessaries  of  life,  rather  than  be  a  burden  to  you.  To 
whom  was  this  a  reproach  1  to  me,  or  to  yon  J 

ne  brethren  which  came  from  Macedonia]  lie  probably 
refers  to  the  supplies  which  he  received  from  the  church  at 
PhilippI,  which  was  in  Macedonia  :  of  which  he  s<iys,  that  in 
tht  beginning  of  the  Gospel,  no  church  communicated  with 
me,  as  concerning  giving  and  receiving,  but  you  only  :  for 
even  at  Thessalonica  ye  sent  once  and  again  to  my  neces- 
*itu,  r;.il.  iv.  15,  16.     f^ee  the  Introduction,  sect  vi. 

10.  As  the  truth  of  Christ  is  in  me]  Er<i'aXi;6tm  Xpis-oti  n 
tjft  ,  The  truth  of  Christ  is  in  me.  That  is,  I  speak  as  be- 
comes a  Christian  man  :  and  as  influenced  by  the  Gospel  of 
Christ.  It  is  a  solemn  form  of  asseveration  ;  if  not  to  be  con- 
sidered in  the  sense  of  an  oath. 

Jn  the  regions  of  Achaia]  The  whole  of  the  Peloponnessus 
or  Morea.  in  which  the  city  of  Corinth  stood.  From  this  it 
appears,  that  he  had  received  no  help  from  any  of  the  other 
i.hurclies  in  the  whole  of  that  district. 

11.  Whereforel]    Why  have  I  acted  thus'  and  whv  do  I 


19  For  ye  suffer  fools  gladly,  ■  seeing  ye  yourselves  are  wise. 

20  For  ye  suffer  k  if  a  man  bring  you  into  bondage,  if  a  man 
devour  you,  if  a  man  Uike  of  you,  if  a  man  exalt  himself,  if  a 
man  smite  you  on  the  face. 

21  I  speak  as  concerning  reproach,  '  as  though  we  had  been 

wCh.6  II  &:.3  &  12  13.- J  I  Cor.9  12.— y  Aces  13.24.  R<<m  16  18  Oal.  I  7  ft6. 
12.  Phil. 1.16.  aPel.a.l.  lJolin4.l.  Rev.ai.-i  Ch  2  I?.  Pl.il. 1  a  Til  110,11.— 
«G«l.l  S.-bCh  3.9 -c  Phil  3.19-d  Ver  I.  Ch.ia.S.ll.-o  Dr.  suiter -fl  Cor.7.6, 
12 -J  Ch  9.4.-h  Phil.3  3,4.-i  1  Cor.4.10.-k  aal.2.4  &  4.9.-I  Ch.lO  10. 


propose  to  continue  to  act  thusi  is  it  because  Hove  you  not? 
and  will  not  permit  you  to  contribute  to  my  support.  God 
knoweth  to  the  contrary  :  I  do  most  affectionately  love  you. 

12.  But  what  I  do,  &c.\  I  act  thus,  Mu/  1  may  cut  off  occa- 
sion of  glorying,  boasting,  or  calumniating,  yr07/i  them,  thn 
false  apostle  ami  his  partizans;  who  seek  occasion  ;  who  would 
be  glad  that  I  should  become  chargeable  to  you,  that  it  might 
in  some  sort  vindicate  them,  wlio  exact  much  from  you  ;  for 
they  bring  you  into  bondage,  and  devour  you,  ver.  20.  No- 
thing could  mortify  these  persons  more  than  to  find  that  tho 
apostle  did  take  nothing,  and  was  resolved  to  take  nothing  ; 
while  they  were  fleecing  the  people.  It  is  certain  that  the  pa«- 
sage  is  not  to  be  understood,  as  though  the  false  apostles  took 
nothing  from  the  people,  to  whatever  disinterestedness  they 
might  pretend  :  for  the  apostle  is  positive  on  the  contrary  ;  and 
he  was  determined  to  ,-ict  so  that  his  example  should  not  au- 
thorize these  deceivers,  who  had  nothing  but  their  self-inter- 
est in  view,  from  exacting  contribution  from  the  people  ;  so 
that  if  they  continued  to  boast,  they  must  be  bound  even  as 
the  apostle,  taking  nothing  for  their  labours  ;  which  could  ne- 
ver comport  with  their  views  of  gain  and  secular  profit. 

13.  Por  such  arc  false  apostle.i]  Persons  who  pretend  to  be 
apostles,  but  have  no  mission  from  Christ. 

Deceitful  workers]  They  do  preach  and  labour,  but  thoy 
have  nothing  but  their  oirn  emolument  in  view. 

Transforming  them-ielves]  Assuming  as  far  as  they  possi- 
bly can,  consistently  with  their  sinister  views,  the  habit,  man- 
1  ner,  and  doc'rine  of  the  apostles  of  Christ. 

14.  And  no  7narvel]  Km  ov  Oai'iias-ov,  and  no  wonder  ;  il 
I  need  not  stn-prise  you  what  the  disciples  do,  when  you  cons:- 

;  der  the  character  of  the  master. 

j  Satan  himself  is  transformed  into  an  angel  of  light.]  As 
I  in  ver.  3.  the  apostle  had  the  history  of  the  temptation  and 
■fall  of  man,  particularly  in  view,  it  is  very  likely  that  here  ho 
refers  to  the  same  thing.  In  whatever /orm  ?alan  appeared 
I  to  our  flret  mother,  his  pretensions  and  professions  gave  him 
I  the  appearance  of  a  good  angel ;  and  by  pretending  that  Eve 
should  get  a  great  increase  of  light,  that  is,  tcisdom  and  un- 
derstanding, he  deceived  her,  and  led  her  to  transgress.  It  is 
generally  said  that  Satan  has  three  forms  under  which  ho 
tempts  rh en  :— 1.  The  subtle  serpent.  2.  The  roaring  lion. 
3.  Tlw;  angel  of  light.  lie  often,  as  the  arigel  of  light,  per- 
suades men  to  do  things  under  the  name  of  religion,  which 
are  subversive  of  it.  Hence  all  the  persecutions,  faggots,  and 
fires  of  a  certain  church,  under  pretence  of  keeping  heresy 
out  of  the  church  :  and  hence,  all  the  horrors  and  infernal!' 
ties  of  the  inguisitiori.  2.  In  the  form  of  heathen  persecu- 
tion, like  a  lion  he  has  ravaged  the  heritage  of  the  Lord.  And, 
3.  By  means  of  oiu-  sense.<  and  passions,  as  the  subtle  ser- 
pent, he  is  frequently  deceiving  us,  so  that  often  the  workings 
of  corrupt  nature  are  mist^tken  for  the  opera/ions  of  the  Spi- 
rit of  God. 

15.  M'hose  end  shall  he  according  to  their  works.]  A  bad 
way  leads  to  a  bad  end.     The  way  of  sin  is  the  way  to  hell. 

16.  Let  no  matt  think  me  afoot]  See  the  note  on  ver.  1.  As 
the  apostle  was  now  going  to  enter  into  a  particular  detail  of 
his  qiialitirations,  natural,  acquired,  and  spiritual  ;  and  parti- 
cularly of  his  lubours  and  sufferings,  he  thinks  il  necessary 
to  introduce  the  discourse  once  more,  as  he  did  ver.  1. 

17.  I  speak  it  7iot  after  the  Lord]  Were  it  not  for  the  ne- 
cessity under  which  lam  laid  to  vindicate  my  apostleship,  my 
present  glorying  would  be  inconsistent  with  my  Christian  pro- 
fession of  humility,  and  knowing  no  one  after  thefiesh. 

IB.  Seeing  that  'many  glory  after  the  flesh]  Boast  of  exter- 
nal and  secular  things. 

19.  Ye  suffer  fools  gladly,  seeing  ye  yourselves  are  tcise] 
A  very  fine  irony.  Ye  are  so  profoundly  irise,  as  to  be  able 
to  discern  that  I  am  a/oof— Well,  it  would  be  dishonourable 
to  you  as  wise  men,  to  fall  out  with  a  fool :  you  will  therefore 
gladly  bear  with  his  impertinence  and  foolishness,  because  of 
your  own  profound  wisdom. 

20.  /Tar  ye  suffer]  As  you  are  so  meek  and  gentle,  ait  to 
submit  to  be  brought  into  bondage,  to  have  your  property  de- 
voured, your  goods  taken  away,  yourselves  laid  in  the  dust. 

180 


Tlic  apostle's  privileges 


II.  CORINTHIANS. 


a7id  sujfcrings. 


Weak.     Hovvbeit "  whereinsoever  any  is  bold,  (I  speak  fool- 
slily,)  I  am  bold  also. 


22  Are  they  Hebrews  ?  "  so  am  I.  Are  they  Israelites'?  so  am  \  deep  ; 


25  Thrice  was  I "  beaten  with  rods, '  once  was  I  stoned,  thrice 
I  "  sulTered  shipwreck,  a  ui^'lit  and  a  day  I  have  been  in  the 


I.  Are  they  the  seed  of  Abraham  1  so  am  I. 

23  Are  they  ministers  of  Christ?  (I  speak  as  a  fool)  I  am 
more;  "  in  labours  more  abundant,  ^  in  stripes  above  mea- 
sure, in  prisons  more  frequent,  i  in  deaths  oft. 

24  Of  the  Jews,  Ave  times  received  I '  forty  stripes  save  one. 


SO  that  others  may  exalt  themselves  over  you  ;  yea,  and  will 
bear  from  those  the  most  degrading  indignity;  then,  of  course, 
you  will  bear  with  one,  who  has  never  insulted,  defrauded, 
devoured,  taken  of  you,  exalted  liimself  against  you,  or  offer- 
ed you  any  kind  of  indignity  ;  and  wlio  only  wishes  you  to 
bear  his  confident  boasting,  concerning  matters  which  he  can 
substantiate.  The  expressions  in  this  verse,  are  some  evi- 
dence that  the  false  apostle  was  k  judaizing  ic^cAi&r.  You 
suffer,  says  the  apostle,  if  a  man,  KaTaiov\oX,  bring  you  into 
bondage,  probably  meaning  to  the  Jewish  rites  and  ceremo- 
7t)es,  Gal.  iv.  9.  ver.  1.  If  Ite  devour  you — as  the  Pharisees 
did  the  patrimony  of  the  widows  ;  and  for  a  pretence  made 
long  prayers  ;  if  a.  man  take  of  you — exact  different  contribu- 
tions ;  pretendedly  for  tlte  temple  at  Jerusalem,  &c.  If  lie  ei-- 
«.i< /umse//"— pretending  to  be  of  the  seed  of  Abraham  ;  infi- 
nitely higher  in  honourand  dignity  than  all  the  families  of  the 
Gentiles  :  if  he  smite  you  on  tlieface — treat  you  with  indigni- 
ty, as  the  Jews  did  the  Gentiles  :  considering  them  only  as  rfu^s, 
and  not  fit  to  be  ranked  with  any  of  the  descendants  of  Jacob. 

21.  I  speak  as  concerning  reproach]  Dr.  Whitby  thus  pa- 
raphrases this  verse  :^"  That  which  I  said  oi  smitiiig  you 
vpon  the  face,  I  speak  as  concerniiig  the  reproach  they  cast 
tipon  you  as  profane  and  uncircumcised,  whereas  they  all  pro- 
fess to  be  a  holy  nation  ;  as  though  lee  liad  been  weak,  infe- 
rior to  them  in  these  thing,?,  not  able  to  ascribe  to  ourselves 
those  advantages  as  well  as  they."  Ilowheit,  tinker ein soever 
any  is  bold,  and  can  justly  value  himself  on  tliosc  advantages, 
I  am  bold  also,  and  can  claim  the  same  distinction,  though  / 
speak  foolishly  in  setting  any  value  on  those  things  :  but  it  is 
necessary  that  I  should  sliow  that  such  men  have  not  even  one 
natural  good  that  they  can  boast  of  beyond  me. 

22.  Are  they  Hebreu;sl]  Speaking  i\\a  sacred  language, 
and  reading  in  the  congregation  from  the  Hebrew  Scriptures ; 
the  same  is  my  own  language. 

Are  they  Israelites  ?]  Regularly  descended  from  Jacob,  and 
not  from  Esau  ;  I  am  also  one. 

Are  they  the  seed  of  Abraham  ?]  Circumcised,  and  in  the 
bond  of  tire  covenant  ?  So  am  I.  I  am  no  proselyte,  but  I  am 
&  Hebrew  of  the  Hebrcirs,  both  by  father  and  motiier  ;  and 
can  trace  my  genealogy  through  the  tribe  of  Benjamin,  up  to 
the  father  of  the  faithful. 

23.  Are  they  ministers  of  Christ  ?]  So,  we  find  tliat  these 
were  professors  of  Christianity  :  and  that  they  were  genuine 
Jetcs,  and  such  as  endeavoured  to  incorporate  both  systems  ; 
and  no  doubt  to  oblige  those  who  had  believed,  to  be  circum- 
cised ;  and  this  appears  to  have  been  the  bondage  into  which 
they  had  brought  many  of  the  believing  Corinthians. 

/  am  more]  More  of  a  minister  of  Christ  than  they  arc, 
and  have  given  fuller  proofs  of  it.  I  have  suffered  pes secu- 
tion  for  tlie  cross  of  Christ,  and  of  the  Jetcs  too ;  and  liad  I 
preached  up  the  necessity  of  circumcision,  I  should  have 
been  as  free  from  opposition  as  these  are. 

In  labours  more  abundant]  Far  from  sitting  down  to  take 
my  case  in  a  church  already  gathered  in  to  Christ  :  I  travel 
incessantly,  preach  every  where,  and  at  all  risks,  in  order  to 
get  the  heathen  brought  from  the  empire  of  darkness,  into  the 
kingdom  of  God's  beloved  Son. 

Ill  stripes  above  measure]  Being  beaten  by  the  heathen, 
who  had  no  particular  rule  according  to  which  they  scourged 
criminals  :  and  we  find  from  Acts  xvi.  22,  2-3.  that  they  beat 
Paul  unmercifully,  with  7nany  stripes.  See  the  note  on  the 
above  passage. 

In  prisons  more  frequent]  See  Acts  xxi.  11.  and  the  whole 
of  the  apostle's  history ;  and  his  long  imprisonment,  of  at 
least  tieo  years,  at  Home,  Acts  .xxviii.  It  does  not  appear  that 
there  is  any  one  instance  of  a  false  apostle  having  been  impri- 
soned for  the  testimony  of  Christ ;  this  was  a  badge  of  the 
trac  apostles. 

In  deaths  oft]  That  is,  in  the  most  imminent  dangers.  See 
1  Cor.  XV.  31.  chap.  iv.  11.  And  see  the  apostle's  history  in 
the  Acts. 

24.  Of  the  Jews,  five  times  received  I  forty  stripes  save  one.] 
That  is,  lie  was  five  times  scourged  by  the  .Tews,  whose  law. 
Pent.  XXV.  3.  allowed  forty  stripes  ;  but  they,  pretending  to 
be  lenient,  and  to  act  within  the  letter  of  the  law,  inflicted  hut 
thirty-nine.  To  except  one  stripe  from  the  forty,  was  a  very 
ancient  canon  among  the  .lews,  as  we  learn  from  Josephus, 
Antiq.  lib.  iv.  ch.  viii.  sec.  21.  who  mentions  the  same  thing 
TT\t}yai  fiiai  \znTovat]i  rcaaapaKovra,  forty  stripes,  excepting 
one.  The  Mishna  gives  this  as  a  rule,  MisH.  Maccoth.  fol.  22. 
10.  "  How  often  shall  he,  the  culprit,  be  smitten  ?  Ans. 
nriN  -iDH  z^'''p2~\H  forty  stripes  wanting  one  :  i.  c.  with  the 
number  which  is  nighest  to  forty."  Frequently  a  man  was 
scourged  according  to  his  ability  to  bear  the  punishment :  and 
it  is  a  canon  in  the  Mishna,  "  that  he  who  cannot  hear  forty 
Fti'ipps  should  receive  only  eighteen,  and  yet  be  considered 
as  having  suffered  the  whole  punishment."  'They  also  thouglit 

190 


26  In  journeyings  often,  in  perils  of  waters,  in  perifs  of  rob- 
bers, vui  perils  by  »izneoM;«  countrymen,  "  i«  perils  by  the 
heathen,  in  perils  in  the  city,  in  perils  in  the  wilderness,  in 
perils  in  the  sea,  in  perils  among  false  brethren  ; 

27  In  weariness  and  painfufness,  ^  in  watchings  often,  ^  in 

8  Ac.ir,.22.-t  Ae.l4,l9.-u  Ar,.27.41.— v  Ac-O.a?  &  IX'-a.ic  H  S.S.  17.5.&.  20.3.& 
21.3l.«i!3.in,ll.S!,J25.3.— w  Acta  [i.o.Si  ra.23.— x  Acts 20.31.  Ch.6.5.— y  lCor.4.11. 

it  right  to  stop  undcrforty,  lest  the  perso^who  counted  should 
make  a  mistake,  and  the  criminal  get  more  than  forty  stripes, 
which  would  be  injustice ;  as  the  law  required  only  forty. 
Tlie  manner  in  which  this  piniishment  was  infticted  is  de- 
scribed in  the  Mishna,  fol.  22.  2.  "The  two  hands  of  the  cri- 
minal are  bound  to  a  post,  and  then  the  servant  of  the  syna- 
gogue either  pulls  or  tears  off  his  clothes,  till  he  lea\i.4  his 
breast  and  shoulders  bare.  A  stone  or  block  is  placed  behini.1 
him,  on  which  the  servant  stands  ;  he  holds  in  his  hands  a 
scourge,  made  of  leather,  divided  into  four  tails.  He  who 
scourges  lays  one  third  on  the  criminal's  breast,  another  third 
on  his  right  shoulder,  and  another  on  his  left.  The  man  who 
receives  tlie  punishment  is  neither  sitting  nor  standing,  brtt 
all  the  wh.ile  stooping;  and  the  man  smites  with  all  his 
strength,  with  one  hand."  The  severity  of  this  punishment 
depends  on  the  nature  of  the  scourge,  and  the  strength  of  the 
executioner. 

It  is  also  observed,  that  the  Jews  did  not  repeal  scourgings, 
except  for  enormous  offences.  Itut  they  had  scourged  the 
apostle  _/tcfi  times;  for  with  those  mnrdercrs,  no  quarter 
would  be  given  to  the  disciples,  as  none  was  given  to  the  Mus- 
ter.    See  Schoettgen. 

25.  Tlirice  was  I  beaten  with  rods]  Tliis  was  nncTcr  the 
Homan  government,  as  their  lictors  beat  criminals  iit  this 
way.  We  hear  of  the  apostle's  being  treated  thus  once,  name- 
ly at  Fhilippi,  Acts  xvi.  22.  See  sect  9.  of  the  IntioducVion. 
Once  was  I  stoned]  Namely,  at  Lystra,  Acts  xiv.  19,  &c. 
A  night  and  a  day  have  I  been  in  the  deep]  To  what  this 
refers,  we  cannot  tell ;  it  is  generally  supposed  tliat  in  soni« 
shipwreck  not  on  record,  the  apostle  liad  saved  himself  on  a 
plank,  and  was  a  wliole  day  and  night  on  the  sea,  tosses! 
about  at  the  mercy  of  the  waves.  Others  think,  that  PvOof, 
thcdeep,  signifies  a  dungeon  of  a  terrible  nature  at  Cyzicum, 
in  the  Propontis,  into  wliich  Paul  was  cast,  as  lie  passed 
from  Troas.    But  this  is  not  likely. 

2G.  In  journeyings  often]  He  meansthe  particular  journeys 
which  he  took  to  different  places,  for  the  purpose  of  propaga- 
ting the  Gospel. 

In  perils  of  icaters]  Exposed  to  great  dangers,  in  cros?i»>g 
rivers  ;  {or  of  rivers,  the  original  nuTayiMv,  mustbevinderstood. 
Of  robbers]  Jndea  itself,  and  perhaps  every  other  country, 
was  grievously  infested  by  banditti  of  this  kind :  and  no  doubt 
the  apostle  in  his  frequent  peregrinations  was  often  attacked  ; 
but  being  poor,  and  havingnothing  to  lose,  he  passed  unhurt, 
though  not  without  great  danger. 

In  perils  by  mine  own  countrymen]  The  Jews  had  the 
most  rooted  antipathy  to  him,  because  they  considered  liiiii 
an  apostate  from  the  true  faith ;  and  also  the  means  of  per- 
verting many  othei's.  There  are  several  instances  of  this  in 
the  Acts  ;  and  a  rematkable  conspiracy  against  his  life  is  re- 
lated, Acts  xxiii.  12,  &c. 

In  perils  by  the  heathen]  In  the  heathen  provinces  whither 
he  went  to  preach  the  Gospel.  Several  instances  of  these 
perils  occur  also  in  the  Acts. 

In  perils  in  the  city]  The  different  seditions  raised  against 
him,  particularly  in  Jerusalem,  to  which  Epiiesiis  and  Da- 
mascus may  be  added. 

Perils  in  the  irilderness]  Uninhabited  countries  through 
which  he  was  obliged  to  pass,  in  order  to  reach  from  city  to 
city.  In  such  places  it  is  easy  to  imagine  many  dangers  from 
banditti,  wild  beasts,  cold,  starvation,  &c. 

Perils  in  the  sea]  The  different  voyages  he  took  in  narrow 
seas,  such  as  the  Mediterranean,  about  dangerous  coasts,  and 
without  compass. 

False  brethren]  Persons  who  joined  themselves  to  the 
church,  pretending  faith  in  Christ,  but  intending  to  act  as 
spies;  hoping  to  get  some  matter  or  accasation  against  him. 
He  no  doubt  suffered  much  also  from  apostates. 

27.  In  weariness  and  painfulness]  Tribulations  of  this 
kind  were  his  constant  companions.  Lord  Lyttleton  and 
others  have  made  useful  reflections  on  this  vei-se :  "How  hard 
was  it  for  a  man  of  a  genteel  and  liberal  education,  as  St. 
Paul  was,  to  bear  such  rigours,  and  to  wander  about  like  a 
vagabond,  hungry  and  almost  naked  ;  yet  coming  into  the  pre- 
sence of  persons  of  high  life,  and  speaking  in  large  and  vari- 
rious  a.sseniblies,  on  mattei s  of  the  utmost  importance !"  Had 
not  .St.  Paul  been  deeply  convinced  of  the  truth  and  absolute 
certainty  of  the  Christian  religion,  he  could  not  have  conti- 
nued to  expose  himself  to  such  hardships. 

28.  Besides  those  things  that  arc  without]  Independently 
of  ah  these  outward  things,  I  have  innumerable  troubles,  and 
mental  oppressions. 

Which  comelk  upon  »/c)  H  CTtinv^aoii;  this  continual pre.<3 
q/ business  ;  this  i/ii(/rrcc//oK  of  cases  to  be  heard,  solved,  . 
and  determined,  relative  lotlic  doctrine,  discipline,  state,  per- 
secution, and  supply  of  all  tlie  churches.     All  his  perils  wero 
little   ill  compariiou  of  what  he   felt  relative  to  the  pcacti. 


St.  Paul  gives  an  account  of 


CHAPTER  XII. 


his  being  caught  up  to  heaven. 


hunger  and  thirst,  in  fastings  often,  in  cold  and  nakedness.  ]    '.'A  "  The  God  and  Father  of  our  f/jrd  Jesus  Christ,  <i  which  ia 
28  Besides  tJiose  things  timt  are  without,  ttiat  wliich  conietU  :  blfssed  for  evermore,  kiioweth  that  I  lie  not. 

upon  ine  daily,  '  the  care  of  all  the  churches.  32  '  In  Oniuascus  llie  governor  under  Arctas,  the  kuig,  kei>t 

•29  •  Who  is  weak,  and  1  am  not  weak  I  who  is  oflendcd,  and  1  the  f  city  of  the  Uainascenes  with  a  garrison,  desirous  to  ap- 

1  l)urn  noti  I  prehend  ine: 

30  If  I  must  needs  glory,  t>I  will  gloi-y  of  the  things  which  I    33  And  «  through  a  window  in  a  basket  was  I  let  down  by 


concern  mine  infirmities. 


1  I  Cor  8. 13  &  9  ffi.-b  Ch.  12  5, 9,  10.- 


I  the  wall,  and  escaped  his  hands. 

.1  Acl«  1<;.'5  fJn.T,  ll,:51.     Ko, 
I  9.5.— L'  .Ioi.|i.i»  3.1?.   P»»liii  :H,  19. 


!  9.'M,  25.— f  John  -.3),  44.     Ael» 


government,  and  establishment  of  all  the  churches  among  the  As  to  king  Aietns,  there  were  three  of  this  name.  TUefirtt 
Oentiles,  for  as  he  was  the  apostle  of  the  Gentiles,  the  gov-  is  mentioned  2  Mar.  v.H.  Thn  aecondby  Josephus,  Antiq.  I. 
r.rnment  of  all  the  churches  among  these  fell  in  some  sort  xiii.  c.  15.  sec.  2.  and  1.  xvi.  c.  I.  sec.  4.  The  third,  who  is  the 
on  him  ;  whether  they  were  of  his  own  planting,  or  of  the  porson  supposed  to  be  referred  to  here,  was  the  father-in-law 
planting  of  others.  See  Col.  ii.  1.  None  but  a  conscientious  of  Herod  Antipas,  of  whom  see  the  notes  Acts  i.x.  2.1,  &c. 
minister,  who  has  at  heart  the  salvation  of  souls,  can  enter  in-  But  it  is  a  question  of  some  importance.  How  could  l>aina.s- 
to  the  apostle's  feelings  in  this  place.  cus,  a  city  of  Syria,  be  under  the  government  of  an  Arabian 

29.  Who  IS  weak]  What  church  is  there  under  persecution,  kingl  It  may  be  acrounled  for  thus;  Henxl  Antipas,  who 
with  which  I  do  not  immediately  sympathize!  or  who,  from  j  married  the  daughter  of  Arctas,  divorced  her  in  order  to  mar- 
his  tceakunss  in  Ihc  faith,  and  sf;ri//)K?«MSrtess  of  conscience,  ry  Herodias,  his  brother  I'hilip's  wife.  Aretas,  on  this  indig- 
is  likely  to  be  stumbled,  or  turned  out  of  the  way,  to  whom  I  nity  olfeied  to  liis  family,  made  war  upon  Ilerod.  HeroU 
do  not  condescpiid,  and  whose  burden  I  do  not  bearf  applied  to  Tiberias  for  help,  and  the  emperor  sent  Vilellius 

Wlio  is  ofTendeO]  Or  likely  to  be  turned  out  of  the  way,  avd  to  reduce  Aretas,  and  to  bring  him  alive  or  dead  to  Komf^. 
J  burn  niii  with  zeal  to  restore  and  confirm  him  I  This  seems  i  By  some  means  or  other  V'itelUus  delayed  his  operations,  and 
to  be  the  sense  of  these  dill'ereiit  questions.  ;  in  the  mean  time  Tiberius  died  ;  and  thus  AreU-is  was  snatch- 

30.  /  tcill  glory — tehich  concern  viine  infirmilies]  I  will  ed  from  ruin,  Joseph.  Antiq.  lib.  xviii.  c.  5.  What  .\retas  did 
not  boast  of  my  natural  or  acquired  powers,  neitlier  in  what  '  in  the  interim  is  not  known  ;  but  it  is  conjectured  that  he 
fi'o(i  has  done  by  me;  but  rather  in  what  I  hnvcsn/Tered  (ovhim.  j  availed  himself  of  the  thf>n  favourable  state  of  things,  made 

iMany  person's   liave  understood  by  infirmities  what  they    an  irruption  into  iSyria,  and  seized  on  Damascus.     Hee  Rosen- 
rail  the  indtrcUing  sin  of  the  apnslle ;  and  say  that  "  he  glo-  j  viiiller ;  and  see  the  Introduction  to  this  ppistle,  sec  ii. 
ried  in  this,  bi'cause  the  grace  of  Christ  was  tlie  more  inagni-  |       The  govcriior]     V.dvanxrn;  who  this  etlinarch  was,  we  can- 
Jie<l  in  his  being  presorvnd  from   ruin,  notwithstiinding  this  j  not  tell.    The  word  c//i/iarc/(  signifies  the  governor  of  a  pro- 
indwelling  adversary."     And  to  support  this  most  unholy    vince  undera  king  or  emperor. 

interpretation,  they  quote  those  other  words  of  the  apostle,  |      Desirous  to  apprehend  me]    The  enemies  of  the  apostle 

might  have  represented  liim  to  the  governor,  as  a  dangerous 
spv,  employed  by  the  Romans. 

33.  Through  a  irindoio  in  a  hasket]  Probably  the  house 
wa."!  sitntitcd  on  the  wall  of  the  city.  See  the  note  on  tliiH 
history,  Acts  ix.  23—25. 

In  ver.  2.  of  this  chapter,  the  apostle  most  evidently  alludes 
to  the  history  of  the  temptation  anAfall  of  Adam  and  Eve,  as 
related  in  Gen.  iii.  1,  &c.  and  which  fall  is  there  attributed  to 
the  agency  of  a  being  called  en:  nackash ;  hei-e,  and  in  other 
placi'S  translated  u<j>ii,  serpent.  In  my  notes  on  Genesis,  I 
have  given  many,  and,  as  I  judge,  solid  reasons,  why  the  word 
cannot  be  understood  literally,  of  a  serpent  of  any  kind,  and 
that,  most  probably,  a  creature  of  the  simw  or  ape  genus  was 
employed  by  the  devil  on  tliis  occasion.  The  arguments  on 
tliis  subject  appeared  to  nie  to  be  corroborated  by  innumera- 
ble probabilities  ;  but  I  left  the  conjecture  afloat,  for  I  did  no*. 
give  it  a  more  decisive  name  ;  anil  placed  it  in  the  hands  ol 
my  readers  to  adopt,  reject,  or  amend,  as  their  judgments 
might  direct  them.  To  several  this  sentiment  appeared  a 
monstrous  heresy!  and  speedily,  the  old  serpent  had  a  host 
n{  defenders.  The  very  modest  opinion,  or  conjecture,  was 
controverted  by  some  who  were  both  ^c«^/emen  and  scholars, 
and  liy  several  who  were  neither :  by  some  who  could  not 
affpct  candour,  because  they  had  not  even  the  appearance  of 
it ;  but  would  affect  learning,  because  they  wish  to  be  re- 
puted wise.  What  reason  and  argument  failed  to  produce, 
they  would  supply  with  ridicule;  and,  as  monkey  was  a  con- 
vcnif  nt  term  for  this  purpose,  they  attributed  it  to  him,  who 
liad  never  used  it.  What  is  the  result?  They  no  doubt  be- 
lieve that  they  have  established  their  system  ;  and  their 
arguments  are  to  them  conclusive.  They  have  my  full 
consent ;  but  I  think  it  riglit  to  slate  that  I  have  neither  seen 
nor  heard  of  any  thing  that  has  the  least  tendency  to  weaken 
my  conjecture,  or  produce  tliR  slightest  wavering  in  my  opi- 
nion. Indeed,  their  arguments  and  mode  of  manajjing  them 
have  produced  a  very  diHi-rent  effect  on  my  mind,  to  what 
they  designed  : — I  am  now  more  firmly  persuaded  of  the 
probability  of  my  hypothesis  than  ever,  t  shall,  however, 
leave  the  subject  as  it  is  :  I  never  proposed  it  as  an  article  oj 
faith;  I  press  it  on  no  man  :  I  could  fortify  it  with  many  addi; 
tiimal  arguments,  if  I  judged  it  proper;  for  il.s  probability  ap- 
jiears  to  me  as  strong  as  the  utter  improbability  of  the  com- 
mon opinion,  to  defend  which  its  abettors  have  descended  to 
...  insupportable  conjectures,   of  which   infidels    have   availed 

he  mentions  in  the   following  verses.    This  was  a  fact  not    themselves,  to  the  discredit  of  the  SacredM'ritings.    To  those 
yet  generally  known.  |  who  choose  to  be  wise  and  witty,  and  wish  to  provoke  a  con- 

32.  In  Damascus  the  governor  under  Aretas]  For  a  de-  ,  trovers.v,  this  is  my  answer:  — /  am  a  doing  a  great  work, 
Ecription  of  Damascus,  seethe  note  on  Acts  ix.  2.  And  for'  so  that'l  cannot  come  down;  Win/  should  the  work  cease, 
the  transaction  to  which  the  apostle  refers,  see  Acts  ix.  23.  1  white  I  leave  it  and  come  down  to  Youl  Neli.  vi.  3. 


eh.  xii.  9.  Most  gladly  therefore  will  I  rather  glory  in  my 
infirmities,  my  indwelling  comiptions,  that  the  power  of 
Christ  in  chaining  the  fierce  lion,  7na.y  rest  upon  me.  But  it 
woiild  be  ditTiciilt  to  produce  a  single  pas.sage  in  the  whole 
S'ew  Testament,  where  the  word  aaOryeta,  which  we  trans- 
late infirmity,  lias  the  sense  of  sin  or  moral  corruption.  The 
verb  tiaOevci,  signifies  to  be  weak,  infirm,  sick, poor,  despica- 
ble through  poverty,  Jic.  And  in  a  few  places,  it  is  applied  to 
treakness  in  the  faith,  to  young  converts,  who  are  poor  in 
religious  knowledge ;  not  yet  fully  instructed  in  the  nature  of 
the  Gospi>l,  Rom.  iv.  19.  xiv.  1,  2.  And  it  is  applied  to  the 
works  of  tiie  law,  to  point  out  their  inability  to  justify  a  sift- 
npr,  Rom.  viii.  3.  But  to  inward  sin  and  inward  corruption 
it  is  never  applied.  I  am  afraid  what  these  persons  call  tlieir 
infirmities,  may  rather  be  called  their  strengths ;  the  pre- 
railing  an(.\  frequently  ruling  power  of  pride,  anger,  ill-will, 
<S:c.  for  howfew  think  eril  tempers  tohesins!  Thegentleterm 
infirmity  softens  down  the  iniquity  ;  and  as  St.  Paul,  so  great 
and  sr)  holy  a  man,  say  they,  had  his  inlirmitie.s,  how  can 
tlie.y  expect  to  be  witliout  tfieirs7  These  should  know  that 
they  are  in  a  dangerous  error:  that  St.  Paul  means  nothing  of 
the  kind  :  for  he  speaks  of  his  sufferings,  and  of  these  alone. 
One  word  more  :  would  not  the  grace  and  power  of  Christ 
appear  more  conspicuous  in  slaying  the  lion,  than  in  keening 
him  chained  I  in  destroying  sin  root  and  branch  ;  and  filling 
the  soul  with  his  own  holiness  ;  with  love  to  God  aiid  man; 
with  the  mind,  all  the  holy  heavenly  tempers  that  were  in 
himself ;  than  in  leaving  these  impure  ami  unholy  tempers, 
fver  to  lire,  and  often  to  reign  in  the  heart?  The  doctrine 
is  di.srred liable  to  the  Gospel ;  and  wholly  anti-christian. 

31.  The  God  and  Father  of  our  Lord]  Here  is  a  very  so- 
lemn asseveration  ;  an  appeal  to  the  ever-blessed  God,  for  the 
tnith  of  what  he  a.sserts.  It  is  something  similar  to  his  asse- 
veration or  oath  in  ver.  10.  of  this  chapter :  see  also  Rom.  ix. 
.1.  and  Gal.  i.  20.  .\iid  from  these  and  several  other  places 
we  learn  that  llie  apostle  thought  it  right  thus  to  confirm  his 
assertions  on  these  particular  occasions.  But  here  is  nothing 
to  countenance  profane  swearing,  or  taking  the  name  of  God 
in  vain,  as  many  do  in  exclamations,  when  surprised,  or  on 
hearing  something  unexpected,  <Sc.  and  as  others  do,  who, 
conscious  of  their  own /a/*i7y,  endeav'our  to  gain  credit  by 
appeals  to  God,  for  the  truth  of  what  they  say.  St.  Paul's 
appeal  to  God  is  in  the  same  spirit  as  his  most  earnest  prayer. 
This  solemn  appeal  the  apostle  makes  in  reference  to  what 


IT  is  not  expedient  for  me  doubtless  to  glory 
to  visions  and  revelations  of  the  Lord. 


'.I.will  conic  1    2  I  knew  a  man  i!  in  Christ  about  fourteen  years  ago,  (wlie- 
■  iher  in  tlic  body,  1  cannot  tell ;  or  whether  out  of  the  body,  I 

*  Or  fori  will  come.  b  Rom.  IS.;.  Ch.".  17.  Gal  1  UJ. 

NOTES. — Verse  1.  It  is  not  expedient  for  me]    There  are  i  to  be  noticed  here ;  they  seem  in  cflTect  to  represent  the  verse 
•everal  various  readings  on  this  verse,  which  arc  loo  minute  J  thus  :  "  If  it  be  C-tpcdicnt  to  elory,  (which  docs  not  become 

101 


fS.  Paul  gice-i  an  account  of 


II.  CORINTHIANS. 


his  being  caught  up  to  heaveti. 


cannot  tell ;  God  knowelh :)  such  an  one  =  caught  up  to  the  third 

S^nd  I  knew  such  a  man,  (whether  in  the  body,  or  out  of  the 
body,  I  cannot  tell ;  God  knowelh  :) 

4  IIow  that  ho  was  caught  up  into  d  paradise,  and  heard  un- 
speakable words,  which  it  is  not  =  lawful  for  a  man  to  utter. 

5  Of  such  an  one  will  I  glory  :  '  yet  of  myself  1  will  not  glory, 
but  in  mine  infirmities. 


122.17.  A    D.  46.  si  Lys 


1  14.6.— d  Luke23.43.— c  Or,  possiblo.-f  Ch. 


me  )  1  will  proceed  to  visions,"  &c.  The  plain  meaning  of 
the'apostle  in  this  and  the  preceding  chapter,  in  reference  to 
glorying,  is,  tliat  though  to  hoarst  in  any  attainments,  or  in 
what  Ood  did  by  hiin,  was  in  all  possible  cases  to  be  avoided, 
as  being  contrary  to  tlie  humility  and  simpliciiy  of  the  Gos- 
pel ;  yet  the  circwrwiances  in  which  he  was  found,  in  refer- 
ence to  the  Corinthian  church,  and  his  detractors  tliere,  ren- 
dered it  absolutely  necessary ;  not  for  his  personal  vindica- 
tion, but  for  the  Itonourof  the  Gospel,  the  credit  of  whicli  was 
certainly  at  stake. 

I  will  come  to  visions]  Onracrtai,  symbolical  representa- 
tions of  spiritual  and  celestial  things  :  in  which  matters  of  llie 
deepest  importance  are  exhibited  to  the  eye  of  the  mind,  by  a 
variety  of  emblems  ;  the  nature  and  properties  of  which  serve 
to  illustrate  those  spiritual  things-. 

Re.velations]'  AjTOKa\vil^cis  ]  a  manifestation  of  things  not 
before  known,  and  such  as  God  alone  can  make  known  ;  be- 
cause they  are  a  part  of  his  own  inscrutable  counsels. 

2.  I  knew  a  man  in  Christ]  I  knew  a  Christian,  or  a  Chris- 
tian man  ;  for  to  such  alone  God  now  revealed  himself ;  for 
vision  and  prophecy  had  been  shut  up  from  the  .lews 

Fourteen  years  ago]  On  what  occasion,  or  in  what  place, 
this  transaction  took  place,  we  cannot  tell :  there  are  many 
conjectures  among  learned  men  concerning  it,  but  of  what 
utility  can  they  be,  when  every  thing  is  so  palpably  uncer- 
tainl  Allowing  this  epistle  to  have  been  written  some  time 
in  the  year  57,  fourteen  years  counted  backward,  will  lead 
this  transaction  to  t!ie  year  42  or 43,  which  was  oAoM/ihetime 
that  Barnabas  brought  Paul  from  Tarsus  to  Antiocti,  Acts  xi. 
25,  26.  and  when  he  and  Paul  vrere  sent  by  the  church  of  An- 
lioch  witli  alms  to  the  poor  Christians  at  Jerusalem  II:  is 
very  possible  that,  on  this  journey,  or  while  in  Jerusalem,  he 
had  this  vision ;  which  was  intended  to  be  the  means  of  esta- 
blishing him  in  the  faith,  and  supporting  him  in  the  many 
trials  and  diffleultics  through  which  he  was  to  pass.  This  vi- 
sion the  apostle  nad  kept  secret  fcr  fourteen  years. 

Whether  in  the  body  I  cannot  tell]  That  the  apostle  was  in 
an  ecstasy  or  trance,  something  like  that  of  Peter,  A:ts  x.  9. 
there  is  reason  to  believe;  but  we  know  that,  being  :;arried 
literally  into  heaven,  was  possible  to  the  Almighty.  But  as  he 
could  not  decide  himself,  it  would  be  ridiculous  in  us  to  at- 
tempt it. 

Caught  up  to  lilt  third  heaven]  He  appeared  to  have  been 
carried  up  to  this  place,  but  whether  bodily,  he  could  nni  tell ; 
or  whether  the  spirit  were  not  separated  for  the  time,  and  taken 
up  to  the  third  heaven,  he  could  not  tell. 

The  third  heaven]  The  Jews  Talk  of  seven  heavens:  and 
Mohammed  has  received  the  same  from  them  ;  but  these  are 
not  on\y  fabulous,  \i\\l  absurd.  I  shall  enumerate  those  of 
the  Jews.  1.  The  velum  or  curtain,  pVi  "  Which  in  the 
morning  is  folded  up;  and  in  the  evening  stretched  out." 
Isa.  xl.  22.  He  siretcheth  out  the  heavens  as  a  oortain,  and 
spre.adeth  them  out  as  a  tent  to  dwell  m.  2.  The  firmament, 
or  EXPANSE,  y^p~i  "In  which  the  sun,  moon,  stars,  and  con- 
stellations are  fixed."  Gen.  i.  17.  And  God  placed  them,  in 
the  FIRMAMENT  of  hcaven.  3.  The  clouds,  or  ^ther,  ca^pntt' 
"Where  the  millstones  are  which  grind  the  manna  for  tlie 
righteous."  Psal.  Ixxviii:  23,&c.  Though  he  had  commanded 
the  CLOUDS  from  above,  and  opened  the  doors  of  heaven;  and 
had  rained  down  manna,  &c.  4.  Tlie  habitation,  '7i3t 
"where  Jerusalem,  and  the  temple,  and  the  altar  were  con- 
structed ;  and  where  Michael  the  yreat  Prince  stands,  and  of- 
fers sacrifice."  1"  Kings  viii.  13.  I  have  surely  built  thee  a 
HOUSE  TO  DWELL  IN,  a  sctllsd  plaCB  for  thee  to  abide  in  for 
ever.  "  But  where  is  heaven  so  called  ■?"  Answ.  in  Isa.  Ixiii. 
15.  LocJc  doicn  from  heaven,  a7id  behold  from  the  habita- 
tion, ^>:m  nf  thy  holiness.  5.  The  dwelling-place,  ]i\I'0 
"  where  the  troops  of  angels  sing  throughout  the  night,  but 
are  silent  in  the  day  time,  because  of  the  glory  of  the  Israel- 
ites." Psal.  xlii.  8.  The  Lord  will  command  his  lovingkind- 
ness  in  the  daytime,  and  in  the  night  his  song  shall  be  with 
me.  "  But  how  is  it  proved  that  this  means  heaven!"  An- 
swer, from  l)eut.  xxvi.  15.  Look  down  from  thy  holy  habita- 
tion, pyoa  the  dwelling-place  of  thy  holiness;  and  from 
heaven,  C^atrn  and  bless  thy  people  Israel.  6.  The  fixed 
RBsiDENCE,  p^D  "  where  are  tne  treasures  of  snow  and  hail ; 
the  repository  of  noxious  dews,  of  drops  and  whirlwinds  ; 
the  grotto  of  exhalations,"  &c.  "  But  where  are  the  heavens 
thus  denominated?"  Ans.  in  1  Kings  viii.  39,  40,  &-c.  Then 
hear  thou  in  heaven  My  dwelling-place,  inair  ]Oa  thy  fixf.d 
residence.  7.  TheARABOTH,  ni3-iy  "  where  are  justice,  judg- 
ment, mercy,  the  treasures  of  life  ;  peace  and  blessedness  ; 
the  souls  ol  the  riglileous  ;  the  souls  and  spirits  which  are  re- 
Bcrvcd  for  the  bodies  yet  to  be  formed ;  and  the  dew  by  which 
God  is  to  vivify  the  dead."  Psal.  Ixxxix.  14.  Isa.  lix.  17. 
TEaV  xxxvi.  9.  .Tudges  vi.  24.  Psal.  xxiv.  4.  1  Sam.  xxv.  29. 
lea  Ivii.  2'.\  Psal.  Ixvii  9.  "Allot  which  arc  termed  Ara- 
VJ'2 


6  For  ^  though  I  would  desire  to  glory,  I  shall  not  be  a  fool  ; 
for  I  will  say  the  truth :  but  now  1  forbear,  lest  any  man 
should  think  of  me  above  that  which  he  seeth  me  to  be,  or  thai 
he  heareth  of  me. 

7  And  lest  I  should  be  exalted  above  measure  through  the 
abundance  of  the  revelations,  there  wa-s  given  tc  r»e  a  if  Shorn 
in  the  flesh,  i  the  messenger  of  Satan  to  bulTet  me,  lest  I  should 
be  exalted  above  measure. 

11.30.-sCh.lO.S.&ll.I6.-hSeeEiek.29.2t.  Gal. 4. 13,  14.— i  JobS.7.  Luke  13.16. 

both,  Psal.  Ixviii.  4.  Extol  him  who  rideth  on  the  heavens, 
ni2-iy3  6a-ARAB0TH,  by  his  name  Jah.  All  this  is  sufliciently 
unphilosophical,  and  in  several  cases  ridiculous.  In  the  Sa- 
cred Writings,  three  heavens  only  are  mentioned.  The  first 
is  the  atmosphere,  what  appears  to  be  intended  by  V"'(Ti  rakiii, 
the  firmament  or  expansion.  Gen.  i.  6.  The  seco)id,  the  starry 
heaven  ;  where  are  the  sun,  moon,  planets,  and  stars  ;  but 
these  two  are  often  expressed  under  the  one  term  ts^^tf  sha- 
-mayim,  the  two  heavens,  or  expansions  ;  and  in  Gen.  i.  17. 
they  appear  to  be  both  expressed  by  Diacn  y-pi  rakia  ha- 
shamayi  m  ;  fne  firmament  of  heaven.  And,  thirdly,  the  place 
of  the  blessed,  or  the  throne  of  the  Divine  glory,  probably  ex- 
pressed by  the  word  C3''DU'n  coif  shamayim,  Jtashaviayim  ; 
the  heavens  of  heavens.  But  on  these  subjects  tlic  Scripture 
aflbrds  us  but  little  light :  and  on  this  distinction,  the  rcadw 
is  not  desired  to  rely. 

Much  more  may  be  seen  in  Schoettgen,  who  has  exhausted 
the  subject ;  and  who  has  shown,  that  ascending  to  heaven, 
or  being  caught  up  to  heaven,  is  a  form  of  speech  among  thn 
Jewish  writers,  to  express  the  highest  degrees  of  inspiration. 
They  often  say  of  Moses,  that  he  ascetidcd  on  high,  ascended 
on  the  firmament,  ascended  to  heaven  ;  where  it  is  evidenl 
they  mean  oniy  by  it,  that  he  was  favoured  with  the  nearest  - 
intimacy  with  God,  and  the  highest  revelations  relative  tf>hi3 
will,  &c.  If  we  may  understand  St.  Paul  thus,  it  will  remove 
much  of  the  difficulty  from  this  place;  and  perhaps  the  un- 
speakable  words,  ver.  4.  are  thus  to  be  understood.  He  had 
the  most  sublime  communications  from  God  ;  such  as  would 
be  improper  to  mention  :  though  it  is  very  likely  that  we  havo 
the  substance  of  these  in  bis  epistles.  Indeed,  tlie  Hvo  epis-Elfs 
t>efore  us,  seem,  in  many  places,  to  be  the  efiTecf  of  most  el 
traordinary  revelations. 

4.  Caught  up  into  paradise]  The  Jewish  writers  have  no 
less  tlian  Jour  paradises ;  as  they  have  seven  heavens.  But 
it  IS  needless  to  wade  through  their  fables.  On  the  word  pa- 
radise, see  the  note  on  Gen.  ii.  8.  The  Mohammedans  call  it 
t_u3i%^  lilM^  jennet  alferdoos,  the  garden  of  paradise  ;  and  say 
that  God  created  if  oul"of/;^/i/,  and  that  it  is  the  habitation  of 
the  prophets  and  wise  men.  Among  Christian  writers,  it  ge- 
nerally means  the  place  nf  the  blessed ;  or  the  stnte  of  si'parate 
spirits.  Whether  the  third  heaven  and  paradse  be  the  same 
place,  we  cannot  absolutely  say  ;  tliey  probably  are  not  :  and' 
it  is  likely,  that  >t.  Paul,  at  the  time  referred  to,  had  at  least 
two  of  these  rapturtrs. 

Which  it  is  not  lawful  for  a  man  to  utter]  The  Jews 
thought,  that  the  Divine  name,  the  Tetragrammaton  nin"'  Ye- 
hovah,  should  not  be  uttered  ;  and  that  it  is  absolutely  unlair- 
ful  to  pronounce  it ;  indeed  they  say  tliat  the  true  pronuncia- 
tion is  utterly  lost,  and  cannot  be  recovered  without  an  ex- 
press revelation.  Not  one  of  them,  to  the  present  d^y,  eve? 
attempts  to  ntter  it;  and,  when  rtiey  meet  with  it  in  theis 
reading,  always  supply  its  place  with  ^3"iN  Adonai,  Lord.  It 
is  pi-oba.b!e  that  the  apostle  refers  tosome  communication  con- 
cerning the  Divine  nature,  and  tlie  Divine  economy,  of  which 
he  was  only  to  make  a  general  use  in  his  preaching  and 
writing.  No  doubt,  that  what  he  learned  at  this  time,  formed 
the  basis  of  all  his  doctrines.  Cicero  terms  God,  illnd  inex- 
primabile;  that  inexpressible  Being.  And  Herrnes  calls  him 
avi:K\d\riTog,  anpr/roi,  atoiirr]  ifxovovfavos:  the  ineffable !  tin 
u n speakabli !  and  that  which  is  to  be  pronounced  in  sitence  .' 
We  cannof  have  views  too  exalted  of  the  majesty  of  God :  and 
the  less  frequently  we  pronounce  his  name,  the  more  reve- 
rence shall  we  feel  for  his  nature.  It  is  said  of  Mr.  Boyle, 
that  he  never  pronomiced  the  name  of  God,  without  either 
taking  off  his  hat,  or  making  a  how.  Leaving  out  profane 
swearers,  blasphemers,  and  such  like  open-faced  servants  of 
Satan,  it  is  distressing  to  hear  many  well-intentioned  peoplo 
making  unscripturallv  free  with  this  sacred  name. 

5.  Of  such  an  one  will  I  glory]  Tlu-ongh  modesty  he  does 
not  mention  hijnself:  though  the  account  can  be  imderstood 
of  no  other  person  :  for,  did  he  mean  any  other,  the  whole  ac- 
count would  be  completely  irrelevant. 

6.  /  shall  not  be  a  fool]  Who  that  had  got  such  honour 
from  God,  would  havc'becn  fourteen  yeare  silent  on  the  sub 
Ject? 

J  will  say  the  truth]  I  speak  nothing  but  truth;  and  the 
apostle  seems  to  have  intended  to  proceed  with  snmetliing  else 
of  the  same  kind ;  but  finding  some  reason  probably  occurring 
suddenly,  says,  I  forbear  ;  I  will  say  no  more  on  tliis  subject. 

Lest  any  ?nan  'should  think  of 'me  above]  The  apostle  spoke 
of  these  revelations  for  two  purposes  -.first,  lest  liis  enemies 
misht  suppose  tliey  had  cause  to  think  meanly  of  him.  And, 
secondly,  having  said  thus  much,  he  forbears  to  speak  any 
farther  of  them,  lest  his  friends  should  think  too  highly  of 
him.  It  is  a  rare  gift  to  discern  when  to  speak,  and  when  tu- 
be silent ;  and  to  know  when  enough  is  i-aid  on.  a  subject 
neither  loo  litflc  nor  too  much 


tic  gio 


CHAPTER  XII. 


his  qfjitctlojvit 


j8  k  For  this  thing  I  besoitslit  the  I^rd  thrice,  that  it  niiglit 
uopart  from  me. 

9  And  he  snid  unto  mc,  My  grace  is  sufficient  for  tliee:  for 
friy  strength  is  made  perfect  in  weakness.  Most  gladly  there- 
fore '  will  I  rather  glory  in  my  infirmities,  ""  that  the  power  of 
Christ  may  rest  >ipon  me. 

10  Therefore  °1  take  pleasure  in  infirmities,  in  reproaches, 
In  necessities,  in  persecutions,  in  distresses  for  Christ's  sake; 
"  for  when  I  am  weak,  then  am  I  strong. 

k .?«  Deu  3.23-87.  Mall.aj  4t.-l  Ch.l  l.-Sl  _m  I  Pci  4.14.— n  Itom  5.3.  Ch  7. 
4.— oOh  13.4.-pCh.ll.l.li:,l7-nCli  II  .''..   O.l  e.i;,7.s. 


7.  And  lest  I  should  be  exalted]  Ttiere  were  three  evils  to 
be  guarded  against — I.  The  contempt  of  his  gifts  and  call  by 
his  e/ie^reies.  2.  The  overweening  fondness  o(  his  J'riends. 
And,  3.  Self-exaltation. 

A  thorn  in  the.  flesh]  The  word  oKoX'^ip,  signifies  a  stake,  and 
dvaaKoXoTril^ecrOat,  to  hi"  tied  to  a  stake,  by  way  of  punishment ; 
and  it  is  used,  says  Sc/ioeftgen,  to  signify  the  most  oppressive 
afflictions.  Wliatever  it  was,  it  was  tj  aapKi,  in  the  flesh: 
i."  e.  of  an  outward  kind.  It  waS  neither  sin  nor  sinfulness, 
for  this  could  not  be  giren  him  to  prevent  his  being  exalted 
above  measure  :  for  sin  never  had,  and  never  can  have,  this 
ti-ndency.  What  this  thorn  in  the  flesh  might  be,  has  given 
birth  to  a  niultituae  of  conjectures :  Tertallian  tliougtit  it 
dolor  auricula:,  the  ear-ache  ;  (Jhri/sostom,  (cf0aXaXjin,  the 
headache  ;  Cyprian,  carnis  el  corporis  matta  ac  gravia  tor- 
tnenta,  many  and  grievous  bodily  torments.  I  bi^lieve  the 
npostle  to  refer  simply  tothe  distresses  he  had  endured  through 
the  opposition  he  met  with  at  Corintli ;  which  were  as  painful 
and  grievous  to  him  as  a  thorn  in  his  flesh,  or  his  being 
iioiind  to  n  stake  ;  for,  if  he  could  have  devoted  liimself  to 
destruefion,  Rom.  ix.  3.  fw  his  rebellious  and  unbelieving 
countrymen,  wliat  must  he  have  sulTercd  on  account  of  an 
eminent  church  being  perverted,  and  torn  to  pieces,  by  a  false 
teacher  7  God  permitted  this  to  keep  the  apostle  humble,  and 
at  last  con>])letely  delivered  the  Church  out  of  the  hands  and 
influence  of  tins  deceiver:  none,  not  even  the  incestuous  per- 
son, having  been  turned  finally  out  gf  the  way,  by  the  false 
doctrines  tliere  preached. 

The  messenger  of  Satan]  Another  mode  of  expressing 
what  he  calls  the  thorn  in  the  flesh  ;  and  he  seems  most 
plainly  to  refer  to  tiie  false  apostle  at  Corinth.  The  apostle 
Iiimsolf  was,  as  he  styles  himself,  to  this  Church,  airoruAuj 
If/Tut)  \pis-ov,  chap.  i.  1.  the  apostle  of  Jesus  Christ.  The 
person  in  question  is  styled  here  aj)  tXoj  ^arav,  the  ai>osllc  or 
angel  of  Satan.  It  is  almost  impossible  to  mistake  thea]K)S- 
lie's  meaning  and  reference.  Jesits  Chkist  sent  Paul  to  pro- 
claim his  truth,  and  found  a  Chjlrch  at  Corinth.  Satan,  the 
adversary  of  God's  truth,  .«en/  a  man  to  preach  lies  at  the 
same  place  ;  and  turn  the  Church  of  God  into  his  own  syna- 
gogue;  and,  by  his  teaching  lies  and  calumnies,  the  apostle 
was  severely  huffeted.  We  need  si'ek  no  other  sense  for  these 
expressions.  Rlany,  howev('r,think  that  the  apostle  had  really 
some  liodily  infirmity,  that  rendered  him  contemptible,  and 
Wii«  the  means  of  obstructing  the  snccc.is  of  his  ministry; 
and  that  the  false  apostle  availed  himself  of  this,  to  set  8t. 
Paul  at  nought,  and  to  hold  him  out  to  ridicule.  I  ha  v»  shown 
tliis  elsewhere,  to  be  very  unlikely.  The  best  arguments  in 
favour  of  this  opinion,  may  be  found  in  Whitby  ;  but  I  forbear 
to  transcribe  them,  because  1  think  the  meaning  given  above, 
is  more  correct.  No  infirmity  of  body,  or  corporal  sufierings, 
can  affect  and  distress  a  minister  of  the  Gospel,  equally  tothe 
perversion  or  scattering  of  a  flock,  which  were  the  h-uit  of 
iimumi'rable  labours,  watchmgs,  fastings,  prayere,  and  tears. 

8.  1  besought  the  Lord]  That  is,  Christ,  as  the  next  verse 
absolutely  jirovcs:  and  tlie  Socinians  tliemselves  confess. 
And  if  Clirist  be  ah  object  of  prayer,  iu  such  a  case  as  this, 
or  indeed  in  any  cfise,  it  is  a  sure  proof  of  his  Divinity ;  for, 
only  an  Omniscient  lieing  can  be  made  an  object  of  prayer. 

Thrice]  Several  suppo.se  this  to  be  a  certain  nimiber,  for  an 
uncertain  ;  as  if  he  had  said,  I  o/"/e7t  besought  Clu'ist  to  deliver 
me  from  this  tormentor:  or,  which  is,  perhaps,  more  likely,  the 
apostle  may  refer  to  three  solenm,  fi.xed,  and  fervent  applica- 
tions, made  to  Christ  at  different  times  :  at  the  last  of  wliich, 
he  received  the  answer  which  he  immediately  subjoins.  It  in 
worthy  of  remark,  that  our  Lord,  in  his  agony,  acted  in  tho 
same  way ;  at  three  diflerent  times,  he  applied  to  God,  that 
the  cnp  might  depart  from  him  ;  and,  in  each  application,  he 
spoke  the  same  words,  Malt.  xxvi.  39 — '14.  There  is,  there- 
fore, a  manifest  allusion  to  our  Lord's  conduct  in  these  words 
of  the  apostle. 

9.  My  grace  is  sufficient  for  Iher]  Thou  shalt  not  be  per- 
mitted to  sink  under  these  afflictions.  Thy  enemies  shall  not 
be  able  to  prevail  against  thee. 

My  strength  is  made  perfoct  in  weakness]  The  mor^;  and 
the  more  violent!.'/  thou  art  afflicted  and  tried,  being  upheld 
by  my  power,  and  prospered  in  all  thy  labours,  the  more  emi- 
nently will  my  power  be  seen  and  acknowledged.  For  the 
weaker  the  instrument  I  use,  the  more  the  power  of  my 
grai-e  shall  be  manifested.     See  at  tlie  end  of  this  chapter. 

lym  I  rather  glory  in  my  infirmities]  Therefore,  his  itifir- 
ntittes  do  not  mean  his  corruptions,  or  sins,  or  sinfulness  of 
any  kind  ;  for  it  would  be  blaspJierr:ons  for  anv  man  to  say,  I 
will  rather  glory  that  God  leaves  my  corruptions  in  mc,  than 
that  he  should  take  them  away. 

That  the  power  of  Christ  may  rest  upon  mc..]  EmmtFjfaiTi? 
tT*  c/jc-,  that  it  mavoi-crsAurfoip  me  as  a  lent,  oi  tabernacle; 
Voi,.  VI.  Bb 


11  I  am  become  f  a  fool  in  glorying;  ye  havecompelled  i;;e: 
for  I  ought  to  have  been  commended  of  you  :  for  i  in  nolliing 
am  I  behind  the  very  chiefest  apostles,  tliough  '  I  be  notliing, 

12  *  Truly  the  signs  of  an  apostle  were  wrouglit  among  yuU 
in  all  patience,  in  signs,  and  wonders,  and  miglity  deeds. 

13  '  For  what  is  it  wlierein  ye  were  inferior  to  otlierchurclies, 
except  it  be  that  "  I  myself  was  not  biudeiisome  to  you  7  for- 
give me  "  this  wrong. 

14  "  Ileliold,  the  third  time  I  am  ready  to  come  to  you  :  and 


allbrding  me  shelter,  protection,  safety,  and  rest.  This  ex- 
pression is  like  that,  John  i.  14.  And  the  Word  was  made 
flesh,  mil  c(TKr}iio>aet>  ev  rtjiiv,  and  made  Ids  tabernacle  among 
us,  full  of  grace  aytd  truth.  The  same  e^erna.' word  pro- 
mised to  make  his  tofternac/e  with  the  apostle;  and  gives  him 
a  proof  that  he  was  still  the  same,  full  of  grace  and  truth  ; 
by  assuring  him,  that  his  grace  should  be  sufficient  for  him. 
Paul  knowing  that  the  promise  of  grace  could  not  fail,  be- 
cause of  the  Divine  truth,  says,  Most  gladly,  therefore,^  will 
I  rather  glory  in  my  afflictions,  that  such  a  poiccr  of  Christ' 
may  overshadow  and  defend  me.  Tlio  words  are,  also,  simi- 
lar to  tlioSe  of  the  prophet  Isai.ih,  iv.  5.  On  all  Ihij  glory 
shall  be  a  defence;  God  gives  tlie  glory,  and  God  gives  the 
defence  oi  ttiat  glory.  Tlie  apostle  had  luucli  glory  or  honour  ; 
both  Satan  and  his  apostles  were  very  envious:  in  himself, 
the  ajiostle,  as  well  as  all  human  beings,  was  weak,  and  there- 
fore needed  the  power  of  Cod  to  defend  such  glory.  Gracu 
alone  can  preserve  grace.  When  we  geta  particular  blessing, 
we  need  another  to  preserve  it ;  and,  without  this,  wo  shall 
soon  be  shorn  of  our  strength,  and  become  as  other  men. 
Hence  the  necessity  of  continual  iratchfalness  and  prayer  ; 
and  depending  on  the  all-sufficient  grace  of  Christ,  tictfon 
chap.  xi.  30. 

10.  Therefore  I  take  pleasure]  I  not  only  e/irfitre  them/)a- 
tiently,  but  am  pleased  when  they  occur :  for  I  do  it  foi 
Christ's  sake ;  on  his  account:  for,  orj  his  account  I  sufl'er. 
For  when  I  am  weak,  most  oppressed  with  trials  and  afflic- 
tions, then  am  I  strong  ;  God  supporting  my  mind  with  his 
most  powerful  influences;  causing  me  to  rejoice  with  joy  un- 
speakable, and  full  of  glory. 

11.  I atn  become  a  fool  in  glorying]  It  is  not  the  part  of  a 
xvise,  or  gracious  man,  to  boast ;  but  ye  have  compelled  tnc  : 
I  liave  been  obliged  to  do  it,  iu  order  to  vindicate  the  cause  of 
God. 

I  ought  to  have  been  commended  of  you]  You  sholild  havs 
vindicated  both  myself  and  my  ministry  against  the  detractors 
that  are  among  you. 

77(6  very  chiefest  apostles]  See  chap.  xi.  1. 

Though  I  be  nothing]  Though  I  ha:\-e  been  thus  set  at 
nought  by  your  false  apostle  ;  and  though,  in  consequence  of 
what  he  has  said,  some  of  you  have  been  ready  to  consider 
me  as  nothing.  This  must  be  the  meaning  of  llie  apostle,  as 
the  following  verses  prove.  A  kind  of  technical  meaning  has 
been  imposed  on  these  words,  of  which  many  good  people 
seem  very  fond.  I  am  nothing  ;  I  am  all  sin,  defilement,  and 
unworlhiness  in  myself ;  but  Jisus  Christ  is  alt  in  alt.  This 
latter  clause  is  an  eternal  truth  :  the  former  may  be  very  true 
also:  the  person  who  uses  it  may  be  all  sin,  defilement,  &c., 
but  let  him  not  say,  that  the  apostle  of  the  Gentiles  was  so 
too,  because  this  is  noC  true ;  it  is  false ;  and  it  is  injurious  to 
I  lie  character  of  the  apostle,  and  tothe  grace  of  Chi  ist :  be- 
sides, it  is  not  the  meaning  of  the  text ;  and  the  use  commonly 
made  of  it  is  abominable,  if  not  wicked. 

12.  The  signs  of  an  apostle  were  wrought  among  you] 
Though  I  have  been  reputed  as  nothing,  I  have  given  thu 
fullest  proof  of  my  Divine  mission,  by  various  signs,  won- 
ders, and  miracles  ;  and  by  that  patience  which  I  have  mani- 
fested towards  you  ;  though  I  had  power  from  Cod  to  inflict 
punishment  on  the  transgressors,  1  have,  in  every  case,  for- 
borne to  do  it.  Is  the  man  iiothing  Vvho  wrought  such  mira- 
cles among  you  1 

13.  For  what  is  it  wherein  ye  were  infcriui]  This  is  a  fine, 
forcible,  yet  delicate  stroke.  It  was  your  duty,  and  your  inte- 
rest, to  have  supported  yotir  ajjostle;  other  churches  have 
done  so:  I  did  not  require  this  from  you:  in  this  respect,  all 
other  Churches  arc  superior  to  you.  I  am  the  cause  of  your 
inferiority,  by  not  giving  you  an  opportunity  of  ministeri/ig 
to  my  necessities:  forgive  me  the  wrong  1  have  done  you. — 
It  is  the  privilege  of  the  Churches  of  Christ  to  support  the 
ministry  of  his  Gospel  among  thein.  Those  who  do  not  con- 
tribute their  part  to  the  support  of  the  Gospel  ministry,  either 
care  nothing  for  it,  or  derive  no  good  from  it. 

14.  The  third  tunt  I  am  ready]  That  is,  this  is  the  third 
time  that  /  am  ready,  have  formed  the  resolution  to  visit  you. 
lie  had  fonned  this  resolution  twice  before,  but  was  disap 
pointed.  See  1  Cor.  xvi.  5.  and  2  Cor.  i.  13,  16.  He  now 
formed  it  a  third  time,  having  more  probability  of  seeing 
them  now  than  he  had  before.— See  chaj).  xiii.  2. 

J  seek  not  yours,  but  you]  I  seek  your  salvation;  I  desiro 
not  your  property ;  others  have  sought  your  property,  but  uot 
your  salvation. — See  chap.  x\.  20. 

For  the  children  ought  not  to  lay  up  for  the  parents]  Yoti 
may  have  many  teachers,  but  you  have  but  one  Father; ybr 
in  Christ  Jesus  I  have  begotten  you  Ihtough  the  Gospel:  see 
1  Cor.  iv.  15.  Ye  are  my  children,  and  I  am  your  father.  You 
have  not  contributed  to  7J!y  support ;  but  I  have  been  labour- 
193 


The  aposllc  V  indicates 


II.  CORINTHIAx^S. 


his  own  conduct' 


I  will  not  be  burdensome  to  you  :  for  '  I  seek  not  yours,  but 
you :  ^  for  the  children  ought  not  to  lay  up  for  the  parents,  but 
the  parents  for  the  children. 

15  And  '  I  will  very  gladly  spend  and  be  spent  "  for  b  yon  ; 
though  « the  more  abundantly  I  love  you,  the  less  I  be  loved. 

16  But  be  it  so,  ^  I  did  not  burden  you  :  nevertheless,  being 
crafty,  I  caught  you  Avith  guile. 

17  '  Did  I  make  a  gain  of  you  by  any  of  them  whom  1  sent 
i*nto  you  1 

18  f  I  desired  Titus,  and  with  him  I  sent  a  ^  brother.  Did 
Titus  make  a  gain  of  you?  walked  we  not  in  the  same  spirit  1 
walked  we  not  in  the  same  steps  1 


ing  for  your  life.  I  will  act  towards  you  as  the  loving  father 
who  works  hard,  and  lays  up  what  is  necessary  to  enable  his 
children  to  get  their  bread. 

15.  And  I  tpill  very  gladly  spend,  and  be  spent  for  ymi]— 
I  will  conthiue  to  act  as  a  loving  fatlier,  who  spends  all  he  has 
upon  .his  cliildren;  and  expends  his  own  strength  and  life  in 
providing  for  them  the  things  necessary  for  their  preservation 
and  comfort. 

Though  the  more  abundantly  I  lore  you]  I  will  even  act 
towards  yoti  with  the  most  affectionate  tenderness,  though  it 
happen  to  me  as  it  often  does  to  loving  fathers,  that  their  dis- 
rrbedient  children  love  them  less,  in  proportion  as  their  love 
to  them  is  increased.  Does  it  not  frequently  happen,  that  the 
most  disobedient  child  in  the  family  is  that  one  on  which  the 
parents'  tenderness  is  more  especially  placed?  See  the  para- 
Me  of  the  prodigal  son.  It  is  in  the  order  of  God  that  it  should 
be  so,  else  the  case  of  every  prodigal  would  be  utterly  de- 
plorable The  shepherd  feels  more  for  the  lost  sheep  than 
for  the  nmety-nine  that  have  not  gone  astray.  If  I  be  asked, 
"  Should  Christian  parents  lay  up  money  for  their  children?" 
I  answer — It  is  the  duty  of  every  parent,  who  can,  to  lay  up 
what  is  necessary  to  put  every  child  in  a  condition  to  earn  its 
bread.  If  he  neglect  this,  he  undoubtedly  sins  against  God 
and  nature.  "  But  should  not  a  man  lay  up,  besides  this,  a 
fortune  for  his  childrerr,  if  he  can  honestly?"  I  answer, Yes, 
if  there  be  no  poor  within  his  reach  :  no  good  work  which  he 
can  assist ;  no  lieatlien  region  on  the  earth  to  which  he  can 
Contribute  to  send  tlie  Gospel  of  Jesus  ;  but  not  otherwise. 
God  shows,  in  the  course  of  his  Providence,  that  this  laying 
np  of  fortunes  for  children  is  not  right ;  foi-  there  is  scarcely 
ever  a  case  where  money  has  been  saved  up  to  make  the  chil- 
dren independent,  and  gentlemen,  in  which  God  has  not 
cursed  the  hfessing.  It  was  saved  from  the  poor  ;  from  the 
ig7iorant ;  from  tlie  cause  of  God  ;  and  the  canker  of  his  dis- 
pleasure consumed  this  ill-saved  property. 

16.  But  be  it  so,  I  did  --lOt  burden  you]  That  is,  you  grant  that 
I  did  not  burden  you;  that  I  took  nothing  from  you;  but 
preached  to  you  the  Go.«pel  freely ;  but  you  say,  that  being 
CRAFTY,  T caught  yau  with  guile  ;  i.  e.  getting  from  you,  by 
means  of  others,  vvliat  I  pretended  to  be  unwilling  to  receive 
immediately  fi-om  yoi'ri-selves.  Many  persons  suppose  that 
the  words,  being  crafty  I  caught  you  with  guile,  are  the 
words  of  the  aposllc,  and  not  of  his  slandei-ers  ;  and  there- 
fore have  coneluded  tliat  it  is  lawful  to  use  guile,  deceit, 
&c.  in  order  to  serve  a  good  and  religious  purpose.  This  doc- 
trine is  abominable  ;  and  the  words  are  most  evidently  those 
of  the  apostle's  detractors,  against  which  he  defends  his  con- 
duct in  the  two  following  verses. 

17.  Did  I  make  a  gain  cf  yoti]  Did  any  person  I  ever  sent 
to  preach  the  Gospel  to  you,  or  help  you  in  your  Christian 
c-.ourse,  ever  get  any  thing  froin  you  for  me  ?  Produce  the 
proof  if  you  can? 

18.  1  desired  Titus]  I  never  sent  any  to  you  but  Titus  and 
anotlipr  brother,  chap.  viii.  6,  18.  And  did  Titus  make  a 
gain  of  you  ?  Did  he  get  any  thing  from  you,  either  for  him- 
self or  for  me  7 — You  know  he  did  not.  lie  was  actuated  by 
the  same  spirit,  and  he  walked  in  the  same  steps? 

19.  Think  ye  that  we  excuse  ourselves]  Airo'Xoynviicda;  that 
we  make  an  apology  for  our  conduct:  or,  that  I  have  sent  Titus 
and  that  brother  to  you,  because  I  was  ashamed  or  afraid  to 
come  myself? 

We  speak  before  God  in  Christ]  I  have  not  done  so ;  I  speak 
the  truth  before  God  ;  He  is  judge  whether  I  was  actuated  in 
this  by  any  sinister  or  unworthy  motive. 

For  your  edifying.]  Whatever  I  have  done  in  this  or  any 
other  way,  I  have  done  for  your  edifying  ;  not  for  any  emolu- 
inent  to  myself  or  friends. 

20.  I  fear,  lest  when  I  come]  I  think  tlie  present  time  is 
used  here  for  the  past ;  the  apostle  seems  most  evidently  to 
be  giving  them  the  reason  why  he  had  not  come  to  them 
according  to  his  former  purposes  ;  and  why  he  sent  Titus  and 
his  companion.  He  was  afraid  to  come  at  that  time  lest  he 
should  have  found  them  perverted  from  the  right  way,  and  be 
obliged  to  make  use  of  his  apostolical  rod,  and  punish  the 
oflendcrs :  but,  feeling  towards  them    the  heart  of  a  tender 

father,  he  was  unwilling  to  use  the  rod ;  and  sent  the  first 
epistle  to  them,  and  the  messengers  above-mentioned,  being 
reluctant  to  go  himself  till  he  had  satisfactory  evidence  that 
their  divisions  were  ended  :  and  that  they  had  repented  for, 

194 


19  h  Again,  think  ye  tbat  we  excuse  ourselves  unto  you?  <  wo 
speak  before  God  in  Christ:  but  k  we  do  all  things,  dearly  be- 
loved, for  your  edifying. 

20  For  I  fear,  lest  when  I  come,  I  shall  not  find  you  such  a^ 
I  would ;  and  that  '  I  shall  be  found  unto  you  such  as  ye  would 
not :  lest  there  be  debates,  envyings,  wraths,  strifes,  back- 
bitings,  whisperings,  swellings,  tumults  : 

21  And,  lest,  when  I  come  again,  my  God  *"  will  humble  me 
among  you,  and  that  1  shall  bewail  many  "  which  have  Bin- 
ned already,  and  have  not  repented  of  the  uncleannes* 
and  °  fornication  and  lasciviousness  which  they  have  com- 
mitted. 


and  put  away,  the  evils  that  they  had  committed  ;  and  that  he 
should  not  be  obliged  to  bewail  them  who  had  sinned  so  abo- 
minably, and  had  not  repented  for  their  crimes.  If  this  verse 
be  understood  in  this  way,  all  difficulty  will  vanish ;  other- 
wise, what  is  here  said,  does  seem  to  contradict  what  is  said, 
chap.  vii.  6,  16,  &c.  as  Well  as  many  things,  both  in  the  eighth 
and  ninth  chairters. 

Debates,  envyings]  From' these  different  expressions, which 
are  too  plain  to  need  interpretation,  we  see  what  a  distracted 
and  divided  state  the  church  at  Corinth  must  have  been  in. 
Brotherly  love  and  charity  seem  to  have  been  driven  out  of 
this  once  heavenly  assembly.  These  debates,  &c.  are  pre- 
cisely theopposites  to  that  Zo^'e  which  the  apostle  recommends 
and  explains  by  its  dilTerent  properties,  in  the  13th  chapter 
of  his  fir.st  epistle.  Mr.  Wakefield  translates  the  original 
thus  :  strifes,  rivalries,  passions,  provocations,  slanderSf 
whispei-itigs,  spellings,  quarrels. 

21.  Lest,  when  I  come  again]  And  even  after  all  that  has 
been  done  to  you,  I  fear  that,  when  I  do  come,  when  I  pay 
you  my  second  visit,  ?ra.v  God  will  humble  me;  will  permit 
me  to  be  affected  with  deep  sorrow  through  what  I  may  see 
among  you  ;  as  I  have  been  by  the  buffetings  of  the  apostle 
of  Satan,  who  has  perverted  you.  Hnmiliation  is  repeatpdiy 
used  for  affliction ;  and  here  Taneivioori,  has  certainly  tha^ 
meaning. 

Have  sinned  already]  TlporjjiaprriKOTMv,  who  have  sinned 
before ;  who  were  some  of  the  first  offenffers  ;  and  have  not 
yet  repented. 

Of  the  uncleanness,  &c.J  There  must  have  been  a  total 
relaxation  of  discipline,  else  such  abominations  could  not 
have  been  tolerated  in  the  Christian  Church.  And  altlmugl-r 
what  is  here  spoken  could  only  be  the  case  of  a.  few  ;  yet  Iho 
many  were  ill-disciplined,  else  these  must  have  been  cast 
out.  On  the  whole  this  church  seems  to  have  been  a  compo- 
sition of  excellencies  and  defects;  of  vices  and  virtues,  and 
should  not  be  quoted  as  a  model  for  a  Christian  church. 

1.  From  Si.  Paul,  we  receive  two  remarkable  sayings  of  our 
Lord,  which  are  of  infinite  value  to  the  welfare  and  salvatioi> 
of  man  ;  which  are  properly  parts  of  the  Gospel  ;  but  are  not 
mentioned  by  any  evangelist.  The  first  is  in  Acts  xx.  35.  / 
hax'e  shoiped  you  the  words  of  the  Lord  Jesus,  how  he  said. 
It  is  more  blessed  to  give  than  to  receive.  Every  liberal 
heart  feels  Ihis  in  bestowing  its  bounty  :  and  every  poor  man, 
who  is  obliged  to  receive  help,  and  whose  independency  of 
spirit  is  still  whole  in  him,  feels  this  too.  To  the  genuine. 
poor,  it  is  more  burdensome  to  receive  a  kindness,  than  it  is 
to  the  generous  man  who  gives  it.  The  second  is  recordecJ 
in  the  ninth  verse  of  this  chapter;    He  said  unto  me,  My 

GRACE  IS  StFFICIENT  FOR  THEE;  FOR  MY  STRENGTH  IS  MADE  PER- 
FECT IN  WEAKNESS.  Of  thcse  two  most  blessed  sayings,  St- 
Paul  is  the  only  evangelist.  This  last  is  of  getieral  applica- 
tion. In  all  states  and  conditions  of  life,  God's  grace  is  sufi?- 
cient  for  us.  If,  in  any  case,  we  raescarry,  it  is  because  we  have 
not  sought  God  earnestly.  Let  no  man  say  that  he  is  over^ 
come  by  sin,  through  want  of  grace  ;  God's  grace  was  suffi- 
cient for  him,  but  he  did  not  apply  for  it  as  did  St.  Paul ;  and 
therefore  he  did  not  receive  it.  Men  often  lay  the  issue  of 
their  own  infidelity  to  the  charge  of  God  ;  they  excuse  their 
commission  of  sin  through  their  scantiness  of  grace:  whereas 
the  whole  is  owing  to  their  carelessness,  and  refusal  to  bi 
saved  in  God's  oicn  way  :  and  in  this  tray  atone  will  God  save 
any  man,  because  it  is  the  only  efTectual  way. 

2.  The  apostle  must  have  been  brought  into  a  blessed  state  of 
subjection  to  God,  when  he  could  say,  /  take  pleasure  in  in- 
firmities ;  that  is,  in  afflictions  and  sufferings  of  different 
'kinds.  Though  this  language  was  spoken  on  earth,  we  may 
justly  allow  with  one,  tliat  he  learned  it  in  Heaven. 

3.  St.  Paul  preached  the  Gospel  without  being  burdensome. 
In  every  case  the  laboicrer  is  worthy  of  his  hire.  He  who 
labours  for  the  cause  of  God  shoiild  be  supported  by  the  cause 
of  God;  but  wo  to  that  man  who  aggrandizes  himself,  and 
grows  rich  by  the  spoils  of  the  faitiiful .'  And  to  him  espe- 
ciafly  who  has  made  a  fortune  out  of  the  peiice  of  the  poor. 
In  such  a  man's  heart,  the  love  of  money  must  have  its  throng. 
As  to  his  professed  spirituality,  it  is  nothing ;  he  is  a  whited 
sepulchre,  and  an  abomination  in  I  he  sight  of  the  Lord.  If  a 
man  will  love  the  world,  fand  he  does  love  it,  who  makes  a 
fortime  by  the  offerings  of  the  poor,)  the  love  of  the  Father  is 
not  in  hinu 


T%e  apostle  (ells  the 


II.  CORINTHIANS. 


Corhilhians  of  Ill's  coming 


CHAPTER  XIII. 

TTie  apostle  again  says  thai  this  is  the  third  lime  he  has  purposed  to  come  and  see  them  :  and  threatens  thai  he  u-lll  hy  the 
power  of  Christ,  ptiiiiali  erery  incorrigible  sinner,  \ — 4.  Exhorts  than  to  examine  themselves,  tchether  they  be  in  the 
yaith,5,fi-  Prays  that  Ihe.y  may  do  iio  evit,7.  And  shows  hoiD  ardently  he  leished  their  complete  restoration  to  unity 
and  purity,  8,  9.  'J'ells  them  for  what  reason  he  writes  to  them,  10.  Bids  them  farewell,  U  Gives  them  some  direc- 
tions, and  concludes  leith  his  apostolical  benediction,  12 — 14.  [A.  M.  4061.  A.  D.  57.  A.  U.  C.  810.  An.  Imp.  Neronis  Caes.  4.  J 

5  ""  E.viuuinc  yourselves,  whether  ye  be  in  the  faith;  pi*)ve 
your  own  selves.  Know  ye  not  your  own  selves,  "  how  that 
Jesus  Christ  is  in  you,  except  ye  he  "  reprobates  1 

6  But  I  trust  that  ye  shall  know  that  we  are  not  reprobates. 

7  Now  I  pray  to  God  that  ye  do  no  evil ;  not  that  we  should 
appear  approved,  but  that  ye  sliould  do  that  which  is  honest, 
though  1*  we  be  as  reprobates. 

8  For  we  can  do  nothing  agairtst  the  truth,  but  for  the  truth. 

9  For  we  are  glad,  i  when  we  are  weak,  and  ye  are  strong  : 
and  this  also  we  wish,  '  even  your  perfection. 

10  •  Therefore  I  write  these  things  being  absent,  lest  being 

kSeeCh«p.in.?,4.— lOr,  wilh  him.— ml  Cor.  II  -X.—n  Horn.  8.10.  Gal  4.19.— 
0  I  Cor.9.2;.-j)Ch.p.6.9.— q_lCor,4.J0.  Chip.  ll,30.t  li5,9,  fj.-r  I  TI.i:m.3,  ;U.— 


rjiniS  is  *  the  third  time  I  am  coming  to  you.  ^  In  the  mouth 

1  of  two  or  three  witnesses  shall  every  word  be  estalilishcd. 

2  'I  told  you  before,  and  foretcl  you,  as  if  1  were  present, 
the  second  time ;  and  being  absent  now  I  write  to  them  <•  which 
heretofore  have  sinned,  and  to  all  other,  that,  if  I  come  again, 
•  I  will  not  spare  ; 

3  Since  ye  seek  a  proof  of  Clirist  f  speaking  in  me,  wliicli  to 
you- ward  is  not  weak,  but  is  mighty  ^  in  you. 

4  •"  For  though  he  was  crucified  through  weakness,  yet  •  he 
llvelli  by  the  power  of  God.  For  it  we  also  are  weak  '  in  him, 
but  wc  siiall  live  with  him  by  the  power  of  God  toward  you. 

ICh  ia.14  — bNiim.33.M.  Dcu.l/.C  &19.15.  Mull  13.  IS.  .TohnS.l".  Heb.lO.-a.— 
cCh  10  ;'-— ilCli.l;.:;l.-<f~h  l.L-S.— fMiU.lO.a).  lCor.54.  Ch.S.lO.-;  1  Cor.9. 
K.— K  Phil,a.7,b.   I  Pel.3.18,-i  Roin.6.4. 


NOTES. — Verse  1.  This  ia  the  third  lime  /  am  coming  to 

?'ou]  These  words  are  nearly  the  same  with  those  chap.  xii. 
4.  and  probably  refer  to  the  purpose  which  he  had  twice  be- 
fore formed  of  seiins  them,  liut  the  latter  clause  seems  to 
attach  a  different  meaning  to  tlie  passage;  at  least  so  it  lias 
been  undei-stood  by  some  learned  men.  Schoettgen  thus  in- 
terprets the  whole  ;  the  first  coming  of  the  apostle  to  Corinth, 
was  when  he  personally  visited  thein,  and  there  founded 
the  Christian  church.  By  his  second  coming  we  are  to  un- 
derstand his  first  epistle  to  them:  and,  by  his  being  now 
ready  to  come  to  them  the  third  time,  we  are  to  understand 
this  second  epistle,  which  he  was  then  froing  to  send  them. 
These  were  the  tirn  witnesses,  and  the  apostle  the  third,  which 
lie  gave  to  the  Corinthians  concerning  the  truth  of  his  own 
ministry,  or  the  falsity  of  the  ministry  of  the  pretended  apostle. 
Calmet  contends  that  the  apostle  had  been  twice  before  at  Co- 
rinth, and  that  he  now  purposed  to  go  a  third  time;  and  that 
these  visitsweretlie/iroor  three  (ti/Hessestowhicli  the  apostle 
appeals.  'l)r.  Lightfoot  thinks  tliat  the  two  or  three  witnesses 
were  Stephanas,  For  I  u>ialas,andAchaic  us,  sent  to  assure  tiieni 
of  his  coining.  But  this  opinion  cannot  be  supported.  VVitli 
reppei-t  to  tlie  tipo  or  three  witnesses  establishing  the  subject, 
Dr.  Wliitby  says,  "  Tliough  tliest;  words  seem  to  be  cited  from 
Dent.  xi.t.  15.  rathtr  than  from  Matt,  xviii.  16.  it  being  rare  to 
tiiid  this  aposllfi  citing  any  thing  from  tlie  New  Testament, 
without  calling  it  an  ordinance  of  the  Lord  ;  yet  it  is  probable 
that  he  here  alludes  to  tlie  practice  there  prescribed,  for  the 
reclaiming  of  oficnders.  And  tlion  his  first  epistle  being  writ- 
ten with  this  introduction,  Panl  an  apostle,  and  Sosthenes  ; 
liis  second  thus,  Paul  and  Timolheas,  may  pass  for  two  or 
three  witnesses ;  and  his  presence  the  third  time  in  person, 
to  exercise  his  censures  on  those  offenders,  before  the  body 
of  the  church,  may  bear  a  fair  resemblance  to  our  Lord's 
prescription  in  the  above  case,  ir  thy  brother  offend,"  &c. — 
So  far  Whitby.    See  my  notes  on  Matt,  xviii.  16. 

2.  I  told  you  before,  &c.]  As  Calmet  maintains  that  Paul 
had  already  been  twice  at  Corinth,  it  is  well  'o  hear  his  rea- 
sons :  "Sf.  Paul  came  to  Corinth  the  latter  end  of  the  year  of 
our  Lord  52.  a'nd  remained  there  eighteen  months.  Acts  xviii. 
1,  &c.  He  came  there  a  second  time  in  the  year  55,  but  staid 
only  a  short  time,  as  he  had  to  return  speedily  to  Ephesus,  1 
Cor.  xvi.  7.  hence  it  is  that  St.  Luke  makes  no  mention  of  this 
second  journey  itl  the  Acts.  Finally,  he  determined  to  visit 
them  a  third  time  ;  as,  in  eflecl,  he  did,  about  the  year  57.  Of 
Ills  second  voyage  to  Corinth,  which  is  not  mentioned  in  the 
Acts,  bespeaks  expressly  in  this  verse."  I  do  not  see  suf- 
ficient evidence  to  induce  me  to  subscribe  to  tliis  opinion  of 
Calmet.  I  believe  Uie  apostle  had  been  but  nnce  before  at  f.'o- 
rinth;  and  this  matter  is  set  in  a  clear  point  of  view  by  Dr. 
Paley. — See  the  Introduction,  sect.  xi. 

I  will  not  spate]  I  will  inflict  the  proper  punishment  on 
every  incorrigible  offender.  U  does  appear  from  all  the  apos- 
tle's tlirealenings,  that  he  was  possessed  of  a  niiraculous 
power,  by  which  he  could  inflict  punishment  on  ofl'enders ; 
that  lie  could  deliver  the  body  to  Satan  for  the  deslruHion  of 
the  flesh,  that  the  spirit  might  be  saved  'in  the  day  of  the  Lord 
Jesus,  1  Cor.  iv.  21.  v.  5.  What  he  says  he  told  them  before, 
probably  relates  to  1  Corinthians  iv.  21.  Shall  I  come  tcith  a 
rod,  &c. 

3.  Since  ye  seek  a  proqf  of  Christ]  Tlic  conversion  of  the  ^ 
Corinthians  was  to  thejnselves  a  solid  proof  that  Christ  spoke  ' 
by  the  apostle  ;  and  therefore  he  could,  with  great  propriety,  ; 
say  that  this  power  of  Christ,  far  from  being  weak,  was  mighty  I 
among  them.  | 

4.  Fbr  (hough  he  was  crucified  through  weakness]    It  is 
(nie  Christ  was  crucified,  and  his  crurifixion  nppi'ared  to  be  1 
thg  effect  of  his  weakness  ;  yet  even  this  was  not  so  ;  \w gave  j 
up  his  life;  none  could  take  it  away  from  him;  and,  in  his  i 
last  struggle,  had  he  even  been  deficient  in  power,  he  could  ' 
have   had  more  than  twelve  lesions  of  angels  to  support  him 
against  the  high  priest's  mob,  Mail.  xxvi.  53.  but  how  then 
could  the  Scripture  be  fulfilled  !    And  had  he  nol  died,  how 
could  the  human  race  have  been  saved.'  I 

Yet  he  liveth  by  the  power  of  God]  Though  he  appeared  to  ! 
De  crucified  through  his  own  weakness,  yet  lie  now  hvcth  by  the 


I  Cor.4.31.  Ch.2.i.ic  10  a. &  12  a),  21. 


power  of  God  ;  exerting  an  almighty  energy  by  which  all  things 

are  subject  to  him. 

We  also  are  weak  in  him]  Because  we  are  on  Christ's  side, 
we  appear  to  you  as  weak  as  he  did  to  the  Jews ;  but,  it  is  not 
so,  fcT  we  live  with  him ;  under  the  same  influence,  and  par- 
taking of  the  same  life;  m;cnifesting,  by  our  preaohing  and 
miracles,  the  power  of  God  towards  yuu.  While  I  do  nol  ush 
the  rod,  I  appear  to  you  weak;  I  will  use  it,  and  then  you  shall 
find  me  to  be  strong. 

5.  Examine  yourselves,  tchether  ye  bein  thefailh]  'EauTon? 
zeipagcrc,  try  yourselves,  pierce  your  hearts  ;  bore  yourselteii 
throughout ;  try  yourselves  by  what  I  hjfvc  written,  and  see 
whether  ye  retain  the  true  faith  of  the  Gospel. 

Prove  your  own  selves]  Eavrov;  ioKijiagcrt,  put  your- 
selves Id  the  test ;  as  you  would  try  gold  or  silver,  suspected  of 
adulteration.  No  more  take  that  for  Gospel  which  is  not  so, 
than  you  would  take  adulterated  money  for  sterling  coin. 
This  is  a  metaphor  taken  from  testing,  or  assaying  adulterate 
metals. 

Know  ye  7>ot  your  own  selves]  Are  ye  not  full  of  wisdom' 
and  understanding  ^  and  is  it  not  as  easy  to  find  out  a  spuriou.^ 
faith,  as  it  is  to  detect  a  base  coin  i  There  is  an  assay  amt 
touch-stone  for  both.  If  base  metal  be  mixed  with  the /jure,- 
you  can  readily  detect  it:  and  as  easily  may  you  knew  thatyoit 
are  i)i  thefailh,  as  you  can  know  that  base  metal  is  mixed  with 
lYifptire.  Does  Jesus  Christ  dwell  in  you  7  Vou  have  his  Spirit : 
hispower;  his  mind;  ifye  be  Christians.  And  the  Spirit  of  Christ 
bears  witness  with  your  spirit,  that  ye  are  the  chililron  of  God. 
And  this  is  the  case  except  ye  be  reprobates  ;  adoKtjwt,  basf. 
counterfeit  coin  ;  mongrel  Christians.  This  metaplior  holds 
excellently  here.  They  had  a  Judm'iing  Christian  among 
them;  such,  presumptively,  \i-ag  l\te  false  ajjostlc ;  they  hail 
received  his  judaicochririian  doctrine,  and  were  what  thu 
prophet  said  of  some  of  the  Israehtes  in  his  time  ;  reprobate 
silver,  adulterated  coiii,  shall  men  call  them,  Ser.  vi.  30.  And 
thus,  when  they  were  brought  to  the  test,  they  Vvere  found  re- 
probate ;  that  is,  adulterated  with  this  mixture  of  bad  doctrine. 
There  is  no  other  kind  of  reprobation  mentioned  here  than 
that  which  refers' to  the  trial  and  rejection  of  adujteratedcoin  ; 
and,  by  way  of  metaphor,  to  the  ditection  of  false'Christianity. 
This  reprobation  came  of  the  people  themselves :  they,  not 
God,  adulterated  the  pure  metal.  Man  pollutes  himself;  then 
God  reprobates  the  polluied. 

6.  Ye  shall  know  that  ice  are  ntit  reprobates]  Ye  have  had, 
and  ye  shall  have,  the  fullest  proof  that  1  have  jireached  thu 
true  faith  among  you  ;  and  that  God  has  confirmed  it  by 
his  testimcmy  :  and  thus,  that  I  -Am  proved,  and  manifested  to 
be  what  I  ought  to  be  ;  and  Shown-  to  be  approved  of  God. 

7.  I  pray  to  God  that  ye  do  no  evil]  That  ye  do  not  persist 
in  that  coui"se  which  will  oblige  me  to  use  the  poAer  of  Christ, 
with  which  I  am  endued,  to  punish  you.  Some  apply  this 
prayer  to  the  apostle  himself:  A'oir  I  pray  to  God  that  I  Jiiay 
do  vou  no  evil ;  that  I  may  not  be  obliged  to  use  my  apostolio 
rorf  and  inflict  evil  upon  you. 

Isot  that  we  shffuld  appear  approved}  We  do  not  wish  to 
give  this  proof  that  we  ai-e  approved  of  God,  by  inflicting  this 
punishment  on  the  transgressors. 

Jiut  that  ye  should  do  that  which  is  honest]  That  ye  may 
do  that  which  is  right  and  seemly,  to  Ka^av;  though  we  should 
be  in  consequence  of  that,  as  reprobates,  as  persons  not  ap- 
proved of  God  ;  because  yoor  reformation  will  prevent  the. 
exercise  of  this  power,  which  would  otherwise  have  given  an 
awful  proof  \.\\ai  wc  are  approved  q(  God. 

8.  for  ire  can  do  nothing  against  the  truth,  but  for  the 
truth]  As  we  are  the  apostles  of  God,  we  cannot  bring  lo  you 
any  false  doctrine;  and,  as  we  profess  to  be  under  the  influ- 
ence of  God's  Spirit,  we  cannot  do  any  thing  thai  is  opposed  to 
tiiat  truth,  or  which  might  be  prejudicial  lo  it.  On  the  con- 
trary, what  we  say  and  do,  isybr  that  truth,  to  propagate  and 
establish  it.  The  Gospel  of  Jesus  is  trulh;  and  my  testimony 
concerning  it  is  truth  also.  In  my  coming,  and  in  my  rod,  you 
have  nothing  to  fear,  if  ye  retain,  and  abide  in  this  trulh. 

9.  thr  we  are  glcid,  when  we  arc  weak]  It  will  give  me  in- 
describable pleasure  that  I  should  still  appear  to  be  poor,  des- 
picable, and  destitute  of  this  extrnnrdinary  power,  with  which 


»S?.  PaiiVsJarcwcU,  and 


ri.  CORIN-THIANS. 


apostolic  BcnedictioTt', 


present  '  1  should  use  sharpness,  "  accniding  to  the  power 
which  tlie  Lord  hath  given  me  to  edification,  and  not  to  de- 
struction. 

11  Finally,  brethren,  farewell.  Be  perfect,  be  of  good  com- 
fort, V  be  of  one  mind,  live  in  peace ;  and  theGod  of  love  w  and 
peace  shall  be  with  you. 

iTit.  l.l3.-uCh.l0.8.-v  Rmii.  13.  IG,  IS.&  15.5.  ITor.l.lO.  Phil.  S.a.&3.ie. 
I  PcJ.S. 

<Jod  has  clothed  me  :  so  that  you.  6e  strong  in  all  the  gifts  and 
graces  of  the  Holy  Spirit. 

And  t/iis  also  ire  wish,  even  your  perfection]  We  cannot 
be  salislied  that  persons,  with  snch  eminent  endowments,  and 
who  have  once  received  the  truth  as  it  is  m  Jesus,  should  be 
dellcient  in  any  of  the  graces  that  constitute  the  mindof  Christ ; 
such  as  brotherly  Inve,  chanty,  harmony,  unity,  and  order.  I 
^ave  given  the  above  paraphrase  to  this  verse,  because  of  the 
last  lerm  A.-ara^naiv,  which  we  render  per/ecifoH.  Karapri- 
aii;,from  Kara,  intensive,  and  aon^co,  to_^/  or  adapt,  signifies 
the  reducing  of  a  dislocated  limb  to  its  proper  place;  and 
hence,  as  Beza  says  on  tliis  pa.ssage,  "The  apostle's  meaning 
rs,  thatwhereastlie  TO«TOfte7-s  of  the  church  were  all,  as  it  were, 
dislocated,  and  out  of  joint,  they  should  he  joined  togelher 
in  love  ;  and  they  slvuld  endeavour  to  m-iV.f;  perfect  \y\a.t\vus 
amiss  among  them,  either  in  faith  or  morals."  It  is  a  metaphor 
also  taken  from  a  building  ;  the  several  stones  and  timbers 
being  all  put  in  their  proper  places  and  situations,  so  that  the 
whole  building  might  be  complete,  and  be  a  proper  habitation 
fortlie  owner.  The  sa.mefigure,  though  not  in  the  same  terms, 
the  apostle  uses,  Eph.  ii.  20—22.  The  perfection  or  rejoinling 
which  the  apostle  wishes,  is  that  which  he  refers  to  the  state 
of  the  church  in  its  fellowship,  unity,  order,  &c.  And  perfec- 
tion in  the  sow/,  is  the  same  in  reference  to  it;  as  perfection 
in  the  church  is  to  its  order  and  unity.  The  perfection  or  re- 
jointing  of  the  soul  implies  its  purification,  and  placing  every 
faculty,  passion,  and  appetite,  in  its  properplace;  so  that  the 
original  order,  harmony,  unity,  and  purity  of  the  soul  may  be 
restored;  and  the  whole  budded  up  to  be  a  habitation  of  God 
through  the  Spirit,  Eph.  ii.  22. 

10.  llierefore  I  write  these  things]  I  only  threaten  you  now 
by  this  epistle,  to  put  you  on  your  guard,  and  lead  you  to  re- 
formation before  1  visit  you;  that  I  may  not  then  have  to  use 
s/iarpness,  airoro^ia,  a  cutting  off,  employing  thus  my  apos- 
tolical authority  to  inflict  punisliment;  a  poicer  which  God 
\v,\s given  me,  rather  to  be  employed  in  your  edification,  than 
in  your  destruction. 

11.  Finally]  Aonrov,  all  that  remains  for  me  now  to  write, 
13  to  wish  you  all  manner  of  happiness,  and  so  to  take  my  leave. 

Farewell]  A  good  wish,  from  our  old  mother  tongue,  com- 
pounded of  papan,  to  go,  and  pel,  fairly,  properly,  or  pela, 
\v\th  felicity ;  go  on  prosperously !  This  is  the  spirit  of  this 
good  wish. 

The  Greek  xaintrc  signifies  nearly  the  same  thing.  Xnip'j 
means,  to  be  very  joyous  ;  xaiptrt,  be  joyous  and  happi/ ;  be 
ever  prosperous  ;  this  was  among  the  last  words  which  Cyrus, 
when  dying,  spoke  to  his  friends. 

Be  perfect]  Karapn^taez,  be  compact ;  get  into  joint  again  ; 
let  unity  and  harmony  be  restoi-ed  !  See  the  noteon  ver.  9. 

Be  oj  good  comfort]  napaxaXciuQc,  receive  admonition;  for, 
Trapax-aAto)  signifies  to  admonish,  beg,  entreat;  and  also  to 
comfort.  Receive  admonition,  that  ye  may  receive  comfort 
U  yc  take  my  advice,  ye  shuW  have  consolation  ;  if  ye  do  not 
ye  will  have  nothing  but  misery  and  ico. 

Be  of  one  mind]  To  avro  tppoi/etrt,  think  the  same  ;  let  there 
ho  no  dissentions  among  you.  Be  of  the  same  creed  and  let 
disputes  about  that  religion,  which  should  be  the  bond  of 
peace,  for  ever  subside. 

Live  in  peace]  Eiprjvevzre;  cultivate  peace;  or,  as  he  says 
riscwhere,  folloto  peace,  and  pursue  it,  Heb.  xii.  14.  Culti- 
vate a  peaceable  disposition;  and  neither  say  nor  do  any 
thing  which  has  a  tendency  to  irritate  each  other. 

And  Vie  God  of  love  and  peace  shall  be  with  you]  While 
ye  are  full  of  contentions,  dissentions,  and  discord,  peace  can 
have  no  place  among  you :  and  as  to  love,  the  fulfilling  of  the 
law,  that  worketh  no  ill  to  its  neighbour,  it  has  necessarily 
taken  its  tllglit.  Love  cannot  live,  neither  exist,  whore  there 
are  brawls,  contentions,  and  divisions.  And  where  neither 
peace  nor  love  is  to  be  found,  there  God  cannot  be.  And  if  he  be 
not  there,  yourselves  ^ndUw.  devil  make  the  whole  assembly. 

12.  Greet  one  anoltier  with  a  holy  kiss.]  Use  every  means 
by  which  a  good  understanding  may  be  brought  about.  I,et 
the  spirit  of  friendship  live  among  you;  and  encourage  its 
continuance  by  every  friendly  act.     See  on  Rom.  xvi.  IG. 

13.  All  tliE  saints]  The  C7njs/m?;,s  of  jl/acedow/a  or  Philip- 
pi,  from  which  he  wrote  this  epistle.  In  the  primitive  church, 
a  saint  and  a  Cliristian  were  the  same  thing;  for  the  ('hris- 
tian  religion  calls  every  man  to  be  Jioly. 

14.  The  grace  of  the  Lord  Jesus  Christ]  All  the  favour 
and  beneficence  tliat  come  from  and  through  the  Redeemer  of 
the  world;  as  the  Lord,  the  ruler  and  governor  of  all  things; 
as  Jesus,  the  Saviour  of  all  men  by  his  passion  and  death  ; 
as  Christ  the  distributor  of  all  that  divine  unction  which  en- 
lightens, comforts,  harmonizes,  and  purifies  the  mind.  May 
this  most  exalted,  glorious,  and  all-sumcienl  Saviour,  be  ever 
with  you 

1% 


12  ^  Greet  one  another  with  a  holy  kiss. 

13  All  the  saints  salute  you. 

14  y  The  grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God, 
and  '  the  communion  of  the  Holy  Ghost,  he  with  you  all.  Amen. 

1  The  second  epistle  to  the  Corinthians  was  written  from 
Philippi,  a  city  of  IMacedonia,  by  Titus  and  Lucas. 

^^>^R"m-15-33.-xRom.l6.16.    lCor.l6.S0.    1  Thess.S  26.    1  Pet.5.14,-y  Rom.lft 


And  the  love  of  God]  God,  your  Maker,  in  that  Infinite 
love  which  induced  him  to  create  the  world,  and  form  man 
in  his  own  image,  and  in  his  own  likeness,  that  he  might  be 
capable  of  knowing,  lovin^g,  and  enjoying  him  for  ever;  and 
God  in  the  fullest  manifestation  of  that  love  which  caused- 
him  to  give  his  only-begotten  Son,  to  the  end,  that  they  who' 
believe  on  him  should  not  perish,  but  have  everlasting  life. 
IVIay  this  God  of  love,  and  this  love  of  God,  be  ever  with  you. 

And  the  communion  of  the  Holy  Ghost]  May  that  Holy 
Spirit,  that  divine  and  eternal  energy  which  proceeds  from 
the  Father  and  the  Son;  that  heavenly  Jlre  that  gives  light 
and  life;  that  purifies  and  refines;  sublimes  and  exalts;  com- 
forts and  invigorates;  make  you  all  partakers  with  himself! 

Kniv(oi/ia,  which  we  translate  fcllowshrp  and  communion, 
signifies  pi-oper\y  participation ;  having  things  in  common  ; 
partaking  with  each  other.  This  points  out  the  astonishing 
privileges  of  true  believers  ;  they  have  communion  with 
God's  Spirit;  share  in  all  i\s  gifts  and  graces;  iralk  in  Us 
light;  tlirough  him  they  have  the  fullest  confidence  that  they 
are  of  God;  tliat  he  is  their  Father  and  friend;  and  has  blot- 
ted out  all  their  iniquities:  this  they  know  by  the  Spirit 
wliich  he  has  given  them.  And  is  it  possible  that  a  man  sliall 
be  a  partaker  with  the  Holy  Ghost,  and  not  know  it!  that  he 
shall  be  full  cf  light  and  Urve,  and  not  know  it!  that' he  shall; 
have  the  spirit  of  adoption  by  which  he  can  cry  Abba  !■ 
Father !  and  yet  know  notldng  of  his  relationship  to  God, 
but  by  inference  from  indirect  proofs !  In  a  word,  that  he 
shall  have  the  grace  of  our  Lord  Jesus  Christ,  the  love  of 
God,  and  the  communion  of  the  Holy  Ghost  with  him,  and 
all  the  while  know  nothing  certain  of  Ihe  grace,  as  to  his 
portion  in  il;fee[  nothing  warming  from  the  love,  as  to  ita- 
part  in  him;  and  nothing  energetic  from  the  communion,  as 
to  his  participation  in  tlie  gifts  and  graces  of  this  Hivino 
energy!  This  is  all  as  absurd  as  it  is  impossible.  Every 
genuine  Christian  who  maintains  a  close  walk  with  God^  may 
have  as  full  an  evidence  of  his  acceptance  with  God,  as  ho 
has  of  his  own  existence.  And  the  doctrine  that  explains 
away  this  privilege,  or  sf)ftens  it  down  to  nothing,  making 
the  most  gracious  and  safe  state  consLstent  with  ininimerable 
doubts  a.nA  fears  unA  general  uncertainty,  is  not  of  Go<K  Ii 
is  a  spurious  Gospel,  which,  under  the  show  of  a  voluntary 
humility,  not  only  lowerg,  but  almost  annihilates,  tl;e  stand- 
ard of  Christianity. 

This  text,  as  well  as  that.  Matt.  iii.  IG,  17.  and  that  other,- 
Matt,  xxviii.  19.  strongly  mark  the  doctrine  of  tlie  Jloly 
Trinity.  See  the  note  on  this  latter  text.  AimI  had  not  the 
apostle  been  convinced  that  there  was- a  personality  in  this 
ever-blessed  and  undivided  Trinity,  he  could  not  have  ex- 
pressed himself  thus.  And  had  not  our  Lord  intended  to  be 
understood  in  this  leay,  he  would  not  have  given  such  a  com- 
mission to  his  apofetles  to  baptize  the  nations  in  the  name  of 
the  Pat/ier,  and  of  the  Son,  and  of  the  Holy  Ghost.  The 
doctrine  is  the  teaching  of  God  ;  let  men  make  of  it  what  they 
please.  And  the  genuine  church  of  God  have  ever  received 
and  understood  it  in  this  way. 

Amen]  This  word  is  wanting,  as  usual,  in  almost  every 
MS.  of  authority.  Amen  seems  to  have  been  anciently  adde(f 
at  the  conclusion  of  books,  exactly  as  we  add  the  v,'ori  fijiis  :' 
both  merely  signifying  the  end. 

As  to  the  Liscription,  it  is  wanting,  either  in  whole  or  iii 
part,  in  almost  all  the  ancient  MSS.  The  principal  forms  in 
which  it  exists  are  the  following: 

To  the  Corinthians,  the  second.— The  second  to  the  Corin- 
thians is  completed.— The  second  to  the  Corintliians  is  finish- 
ed.—To  the  Corintliians,  the  second,  written  from  Philippi. 
— -  Wi-itlcn  from  Philippi  by  Titus.— Written  from  Philippi 
by  Titus  and  Luke.— By  Titus,  Barnabas,  and  Luke.— 
J  be  second  Epistle  to  the  Corinthians  was  written  from 
Phihppi  of  Macedonia,  and  sent  by  Titus,  Syriac— 7'/ie 
end  of  the  Epistle.  It  was  written  from  the  city  of  Philippi 
fty  Titus  and  Luke.  Praise  be  to  God  for  ever,  Arabic— 
In  the  Vulgate  tliere  is  no  subscription;  nor  in  the  Fthi- 
opio.^  Written  in  Philippi  of  Macedonia,  and  sent  by  Titus 
and  Luke,  Coptic. —  The  second  Epistle  to  the  Corinthians 
is  ended;  which  was  icritten  from  Plnlippi  of  Macedonia, 
by  7'itus  and  Luke,  Syr.  Philox. 

It  has  been  often  remarked  that  no  depcndance  can  be 
placed  on  many  of  the  subscriptions  to  the  sacred  books 
which  are  found  in  MSS.  and  Vei-sinns,  because  those  sub- 
scrijitions  were  not  written  by  the  authors  of  tliose  books; 
but  were  afterward  added,  by  the  transcribers  or  copiers, 
who  followed  either  tradition  or  their  own  judgment.  It  i» 
generally  allowed  that  this  second  epistle  was  written  from 
Macedonia  ;  and  probably  from  the  city  of  Philippi,  in  that 
province.  See  the  Introduction  and  Preface  to  this  epis- 
tle, p.  158—163. 


inlroduction.  GALATIANS. fntrodnciiott. 

INTRODUCTION  TO  THE 
EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  GALATIANS. 


The  authenticity  of  this  epistle  is  ably  vindicated  by  Dr.  Pa- 
ley :  the  principal  part  of  his  arguments  I  shall  here  introduce, 
and  doubt  not  that  they  will  be  considered  demonstrative  evi- 
dence by  every  candid  and  unprejudiced  reader. 

Section  I.  The  argument  of  tliis  epistle  iu  some  measure 
proves  its  antiquity.  It  will  hardly  be  doubted,  tliat  it  was 
written  whilst  the  dispute  concerning  the  circumcision  of 
Gentile  converts  was  fresh  in  men's  minds  :  fer,  even  suppo- 
sing it  to  have  been  a  forgery,  the  only  credible  motive  tliat 
can  be  assigned  for  the  forgery,  was  to  bring  the  name  and 
authority  of  the  apostle  into  this  controversy.  Nodesign  could 
be  so  insipid,  or  so  unlikely  to  enter  into  the  thoughts  of  any 
man,  as  to  produce  an  epistle  written  earnestly  and  pointedly 
upon  one  side  of  a  controversy,  when  the  controversy  itself 
was  dead,  and  the  question  no  longer  interesting  to  any  de- 
scription of  readers  wliatever.  Now  the  controversy  con- 
cerning the  circumcision  of  the  Gentile  Christians  was  of  such 
a  nature,  that,  if  it  arose  at  all,  it  must  have  arisen  in  the  be- 
ginning of  Christianity.  As  .ludea  was  the  scene  of  the 
Christian  history ;  as  the  Author  and  preachers  of  Christianity 
were  Jews  ;  as  the  religion  itself  acknowledged  and  was 
founded  upon  the  Jewish  religion,  in  contradistinction  to  eve- 
ry other  religion,  then  professed  amongst  mankind  ;  it  \s'as 
tiot  to  be  wondered  at,  tliat  some  of  its  teachers  sliould  carry  it 
out  in  tlic  world  ratlier  as  a  sect  and  modification  of  Judaism, 
than  as  a  separate  original  revelation  ;  or  that  they  should  in- 
vite tlieir  proselytes  to  those  observances  in  wliicli  they  lived 
tlieinselves.  This  was  likely  to  happen  :  but  if  it  did  not  hap- 
pen at  first ;  if  whilst  the  religion  was  in  the  hands  of  Jewish 
ti-achers,  no  sucli  claim  was  advanced,  no  sucli  condition  was 
attempted  to  be  imposed,  it  is  not  probable  tliat  the  doctrine 
would  be  started,  much  less  that  it  should  prevail,  in  any  fu- 
ture period.  I  likewise  think,  that  those  pretensions  of  Juda- 
ism were  much  more  likely  to  be  insisted  upon,  whilst  the 
Jews  continued  a  nation,  than  after  their  fall  and  dispersion  ; 
whilst  .lerusali'm  and  the  temple  stood,  tlian  after  the  destruc- 
tion brought  upon  them  by  the  Roman  arms,  the  fatal  cessa- 
tion of  the  sacrifice  and  tlio  priesthood,  the  humiliating  lossof 
their  country,  and,  with  it,  of  the  great  riles  and  symbols  of 
tlieir  institution.  It  should  seem,  therefore,  from  the  nature 
of  the  suljjecl,  and  the  situation  of  the  parties,  tliat  this  con- 
troversy was  carried  on  in  the  interval  between  the  preaching 
of  Christianity  to  the  Centiles,  and  the  invasion  of  Titus  ;  and 
that  our  present  episile,  which  was  undoubtedly  intended  to 
bear  a  part  iu  this  controversy,  must  be  referred  to  the  same 
period. 

But,  again;  the  epistle  supposes  that  certain  designing  ad- 
herents of  the  Jewish  law  had  crept  into  the  churches  of  Ga- 
l.itia  ;  and  had  1)een  endeavouring,  and  but  too  successfully,  to 
persuade  the  Galatic  converts,  that  they  had  been  taught  the  , 
new  religion  imperfectly,  and  at  second  hand  ;  that  the  fo\inder  i 
of  their  church  liimself  possessed  only  an  inferior  and  deputed 
rommission,  the  seat  of  truth  and  authority  being  in  the  apos-  I 
ties  and  cldei-s  of  Jerusalem  ;  moreover,   that  whatever  he  | 
luiiiht  profess  amongst  them,  lie  had  himself,  at  other  times  ] 
and  in  other  places,  given  way  to  the  doctrine  of  circuraci-  . 
Kion.     The  epistie  is  unintelligible  without  supposing  all  this.  ' 
Uefcrring  therefore  to  this,  as  to  what  had  actually  passed,  j 
we  (Ind  t^t.  Paul  treating  so  unjust  an  atteini)t  to  undermine  ! 
Ills  credit,  and  to  introduce  amongst  his  converts  a  doctrine  \ 
which  he  had  uniformly  reprobated,  in  terms  of  great  asperity  I 
and  indignation.     And  in  order  to  refute  the  suspicions  which 
had  been  raised  concerning  tlie   fidelity  of  his   teaching,  as  i 
well  as  to  assert  the  independency  and  divine  original  of  his 
mission,  we   find  liim  appealing  to  the  history  of  his  conver- 
sion, to  his  conduct  under  it,  to  the  manner  in  which  he  had 
conferred  with  the  apostles  when  he  met  with  them  at  Jeru- 
salem :  alleging,  that  so  far  was  his  doctrine  from  being  de- 
riveil  from  them,  or  they  from  exercising  any  superiority  over  i 
him,  that  they  had  simply  assented  to  what  he  had  already 
preached   amongst  the  Gentiles,   and  which  preaching  was 
communicated  not  by  them  to  him,  but  by  himself  to  fhem  ; 
that  he  had  maintained  the  liberty  of  the  Gentile  church,  by  ; 
opposing,  upon  one  occasion,  an  apo.stle  to  tlie  face,  when  the 
timidity  of  his  behaviour  seemed  to  endanger  it;  that  from  the  | 
first,  that  all  along,  to  that  hour,  he  had  conslantiv  rcsisteil  the 
claims  of  Judaism  ;  and  that  the  persecutions  which  he  daily 
underwent,  at  the  hands  or  by  the  instigation  of  the  Jews,  and 
of  which  he  bore  in  his  person  the  marks  and  scars,  might  j 
have  been  avoided  by  him,  if  he  had  consented  to  employ  his  \ 
^labours  in  bringing,  through  the  medium  of  Christianity,  con-  ; 
verts  over  to  the  Jewish  institution,  for  then  "  would  the  of- 
fence of  the  cross  have  ceased."     Now  an  impostor  who  had 
forged  the  epistle  for  the  purpose  of  producing  St.  Paul's  au-  | 
fhority  in  the  dispute,  which,  as  lialh  been  observed,  is  the 
only  credible  motive  that  can  be  as.>igned   for  the  forgery, 
might  have  made  ihe  aposlle  deliver  his  opinion  upon  the  sub-  1 
iect,  in  strong  and  decisive  terms,  or  might  have  put  his  name  ! 
to  a  train  of  reasoning  and  argumentation  upon  that  side  of  • 


the  question  which  the  imposture  was  intended  to  recom- 
mend. 1  can  allow  the  possibility  of  such  a  scheme  as  that. 
I!ut  for  a  writer,  with  this  purpose  in  view,  to  feign  a  series 
of  transactions  supposed  to  have  passed  amongst  the  Chris- 
tians of  (Jalutia.  and  tlii-n  to  counterfeit  expressions  of  anger 
and  resentment  e.\ciled  by  these  traiisaciions  ;  to  make  thr- 
apostle  travel  back  into  his  own  history,  and  into  a  recital  of 
various  passages  of  his  life,  some  indeed  directly,  but  othei's 
oblicpiely,  and  others  even  obscurely,  bearing  upon  the  point 
in  qui;stion  ;  in  a  word,  to  substituto  narrative  for  argument, 
expostulation  and  complaint  for  dogmatic  positions  and  con- 
troversial reasoning,  in  a  writing  properly  controversial,  and 
of  wliicli  tlie  aim  and  design  was  to  support  one  side  of  a 
much  agitated  question — is  a  method  so  intricate,  and  so  un- 
like the  methods  pursued  by  all  otlier  impostoi-s,  as  to  require 
the  very  flagrant  proofs  of  imposition  to  induce  us  to  believe  A 
to  be  one. 

Section  II. — In  this  section  I  shall  endeavour  to  prove, 

1.  That  tlie  Epistle  to  the  Galatians,  and  the  Acts  of  the 
Apostles,  were  written  without  any  communication  with 
each  other.  2.  That  the  epistle,  though  written  without  any 
communication  with  the  history,  by  recital,  implication,  or  re- 
ference, bears  testimony  to  many  of  the  facts  contained  in  it. 

1.  The  epistle,  and  the  Acts  of  the  .\postles,  were  writteu 
without  any  communication  with  each  other.  To  judge  of  this 
point,  we  must  examine  those  passages  in  each,  which  de- 
scribe the  same  transaction  ;  for,  if  the  autlior  of  either  wri- 
ting derived  his  information  fiom  the  account  which  he  had 
seen  in  the  other,  when  he  came  to  speak  of  the  same  trans- 
action, he  would  follow  that  account.  The  history  of  St.  Paul, 
at  Damascus,  as  read  in  the  Acts,  and  a.s  referred  to  by  the 
epistli',  forms  an  instance  of  this  sort.  According  to  the  Acts, 
Paul  (after  his  conversion)  was  certain  days  with  the  "disci 
pies  which  were  at  Damascus.  And  straightway  he  preached 
Christ  in  the  synagogues,  that  he  is  tlie  Son  of  God.  But  all 
that  lieard  him  were  amazed,  and  said,  Is  not  this  he  which 
destroyed  them  which  called  on  this  name  in  Jerusalem,  and 
came  liither  for  that  intent,  that  he  might  bring  thein  bound 
unto  tlie  chief  priests  ?  But  Saul  increased  the  more  in 
strengtli,  confounding  the  Jews  which  were  at  Damascus, 
proving  that  this  is  very  Christ.  And  after  that  many  days 
were  fiiltilled,  the  Jews  took  counsel  to  kill  him.  But  their 
laying  wait  was  known  of  Saul ;  and  they  watched  the  gates 
day  and  night  to  kill  him.  Then  the  disciples  took  him  by 
night,  and  let  him  down  by  the  wall  in  a  biiskct.  And  when 
Saul  was  come  to  Jerusalem,  he  assayed  to  join  iiimsclf  to  the 
disciples."    Acts,  chap.  ix.  19—26. 

According  to  the  epistle,  "When  it  plea.'ied  God,  who  sepa- 
rated me  from  my  mother's  womb,  and  called  me  by  lilsgi-ace, 
to  reveal  liis  own  Son  in  me,  that  I  might  preach  him  amon^ 
the  heathen  ;  immediately  I  conferred  not  with  flesh  and 
blood  ;  neither  went  I  up  to  Jerusalem  to  them  which  were 
apostles  before  me ;  but  I  went  into  Arabia,  and  returned  again 
to  Damascus  ;  then,  after  three  years,  I  went  up  to  Jerusalem." 

Beside  the  diflierence  observable  in  the  terms  and  general 
complexion  of  these  two  accounts,  "  the  journey  into  Arabia," 
mentioned  in  the  epistle,  and  omitted  in  the  history,  aflTords 
full  proof  that  there  existed  no  correspondence  between  these 
writers.  If  Ihe  narrative  in  the  .\cts  had  been  made  up  from 
the  epistle,  it  is  impossible  that  this  journey  should  have  been 
p.issi'd  over  in  silence  ;  if  the  epistle  had  been  composed  out 
of  what  the  author  had  read  of  St.  Pauls  history  iu  the  Acts, 
it  is  unaccountable  that  it  should  have  been  inserted." 

The  journey  to  Jerusalem  related  in  the  second  chapter  of 
the  epistle,  ("  then,  fourteen  yeai-s  after,  I  went  up  again  to 
Jerusalem,")  supplies  anotlier  example  of  the  same  kind. 
Either  this  was  the  journey  described  in  the  fifteenth  chapter 
of  the  Acts,  when  Paul  and  Barnabas  were  sent  from  Antioch 
to  Jerusalem,  to  consult  the  apostles  and  elders  upon  thcques- 
tion  of  the  Gentile  converts  ;  or  it  was  some  journey  of  which 
the  history  does  not  take  notice.  If  the  first  opinion  be  fol- 
lowed, the  discrepancy  in  the  two  accounts  is  so  considerable, 
that  it  is  not  without  difilculty,  they  can  be  adapted  to  the 
same  transaction  ;  so  that  upon  this  supposition,  there  is  no 
place  for  suspecting  that  the  writers  were  guided  or  assisted 
by  each  other.  If  Ihe  latter  opinion  be  preferred,  we  have 
then  a  journey  lo  Jerusalem,  and  a  conference  with  the  prin- 
cipal niembere  of  the  church  there,  circumslantially  related 
in  the  epistle,  and  entirely  omitted  in  the  Acts;  and  we  are  at 

'  N.  B.  The  Acts  of  the  Apostles  simply  inform  us  that  St. 
Paul  left  Damascus  in  order  lo  go  to  Jeiiis'ulem,  "after  many 
days  were  fulfilled."  If  any  one  doubt  whether  the  words 
"many  days"  could  be  intended  to  express  a  period  which  in- 
cluded a  term  of  three  years,  he  will  find  a  complete  instance 
of  the  same  phrase,  used  with  the  same  latitud",  iu  the  first 
book  of  Kiugr:,  chap.  xi.  3S.  39.  "  And  Shimei  dwelt  at  Je- 
rn.^alem  '  many  days  :'  and  it  came  lo  pa.ss  at  the  end  of  '  threa 
vcaiB,'  that  two  of  the  servants  of  Shimei  ran  away." 
197 


Introdxutwn. 


crALATIANS. 


Introduction. 


liberty  to  repent  the  observation,  wliich  we  before  mride,  that 
the  omission  of  so  material  a  fact  in  the  history  is  inexplica- 
ble, if  the  historiar)  had  read  the  epistle ;  and  that  the  inser- 
tion of  it  in  the  epistle,  if  the  writer  derived  his  information 
irom  the  history,  is  not  less  so. 

St.  Peter's  visit  to  Antioch,  during  which  the  dispute  arose 
between  liim  and  St.  Paul,  is  not  mentioned  in  the  Acts. 

If  we  connect,  with  these  instances,  the  general  observa- 
tion, that  no  scrutiny  can  discover  the  smallest  trace  of  tran- 
scription or  imitation  either  in  things  or  words,  we  shall  be 
fully  satisfied  in  this  part  of  our  case;  namely,  that  the  two 
records,  be  tlie  facts  contained  in  them  true  or  false,  come  to 
cur  hands  from  independent  sources. 

Secondly,  I  say,  that  the  epistle,  thus  proved  to  have  been 
written  without  any  communication  with  the  history,  bears 
testimony  to  a  great  variety  of  particulars  contained  in  the 
history'.  ■ 

1.  St.  Paul  in  the  early  part  of  his  life  had  addicted  himself 
to  the  study  of  the  Jewish  religion,  and  was  distinguished  by 
his  zeal  for  the  institution,  and  for  the  traditions  which  had 
been  incorporated  witli  it.  Upon  tliis  part  of  his  character 
the  history  makes  St.  Paul  speak  thus  :  "  I  am  verily  a  man 
which  am  a  .Jew,  born  in  Tarsus,  a  city  of  Cilicia,  yet  brought 
up  in  this  city  at  the  feet  of  Gamaliel,  and  taught  according 
to  the  perfect  manner  of  the  law  of  the  fathers  ;  and  was 
zealous  towards  God,  as  ye  all  are  this  day."  Acts,  chap.  xxii.  3. 

The  epistle  is  as  follows  :  "  I  profited  in  the  Jews'  religion 
above  many  my  equals  in  mine  own  ngtion,  being  more  ex- 
cieedingly  zealous  of  the  ti-aditions  of  my  fathers."  Chap.  i.  14. 

2.  St.  Paul,  before  his  conversion,  had  been  a  fierce  perse- 
cutor of  the  new  sect.  f'4.s  for  Saul,  he  made  havoc  of  the 
church;  entering  into  every  house  and  haling  men  and  wo- 
men, committed  them  to  prison."    Acts,  chap.  viii.  3. 

This  is  the  history  of  St.  Paul,  as  delivered  in  the  Acts  ;  in 
the  recital  of  his  own  history  in  the  epistle,  "  Ye  have  heard," 
Rays  he,  "of  my  conversation  in  times  past  in  the  Jews'  reli- 
gion, how  that  bevonj  measure  I  pei-secuted  the  church  of 
God."    Chap.  i.  13. 

3.  St.  Paul  was  miraculously  converted  on  his  way  to  Da- 
mascus. "  And  as  he  journeyed  he  came  near  to  Damascus  : 
Rnd  suddenly  there  shined  round  about  him  a  light  from  hea- 
ven ;  and  he  fell  to  the  earth,  and  heard  a  voice  saying  unto 
him,  Saiil,  Saul,  why  persecutest  thou  me  1  And  he  said, 
\Vlio  art  thou.  Lord  7  And  the  Lord  said,  I  am  Jesus,  whom 
thou  persecutest :  it  is  hard  forthee  to  kick  against  the  pricks. 
And  he,  trembling  and  astonished,  said,  Lord,  what  wilt  thou 
have  me  to  do  7"  Acts,  chap.  ix.  3 — 6.  With  these  compare 
the  epistle,  chap,  i.  15 — 17.  "When  it  pleased  God,  who  se- 
parated me  from  my  mother's  womb,  and  called  me  by  his 
grace,  to  reveal  his  Son  in  me,  that  I  might  preach  him  among 
the  heathen  ;  immediately  1  conferred  not  with  flesh  and 
blood,  neither  went  1  up  to  Jerusalem,  to  them  that  were 
apostles  before  me  ;  but  1  went  into  Arabia,  and  returned 
again  nnto  Damascus." 

In  this  quotation  from  the  epistle,  I  desire  it  to  be  remarked 
how  incidentally  it  appears,  that  the  affair  passed  at  Damas- 
rus.    In  what  may  be  called  the  direct  part  of  the  account,  no 
mention  is  made  of  the  place  of  his  conversion  at  all ;  a  ca- 
Funl  exjiression  at  the  end,  and  an  expression  brought  in  for 
a  difiercnt  purpose,  alone  fixes  it  to  have  been  at  Damascus  ; 
"I  returned  again  to  Damascus."    Nothing  can  be  more  like 
simplicity  and  undesignedness  than  this  is.    It  also  draws  the 
agreement  between  the  two  Quotations  somewliat  closer,  to 
observe,  that  they  both  state  St.  Paul  to  have  preached  the 
Gospel   immediately  upon  his   call  :    "  And  straightway  he 
preached  Christ  in  the  synagogues,  that  he  is  the  Son  of  God." 
Acts,  chap.  ix.  20.     "  When  it  pleased  God  to  reveal  his  Son 
in  me,  that  I  might  preach  hiiii  among  the  heathen,  imme- 
diately I  conferred  not  with  flesh  and  blood."  Gal.  chap.  i.  15. 
4.  The  course  of  the  apostle's  travels  after  his  conversion 
was  this  :  He  went  from  Damascus  to  Jerusalem,  and  from 
Jerusalem   into  Syria  and  Cilicia.     "  At  Damascus  the  disci- 
ples took  him  by  night,  and  let  him  down  by  the  wall  in  a  bas- 
Itet  ;  and  when  Saul  was  come  to  Jerusalem,  he  assayed  to 
join  himself  to  the  disciples."    Acts,  chap.  ix.  25.    Afterward 
"  when  the  brethren  knew  the  conspiracy  formed  against 
him  at  Jerusalem,  they  brought  him  down  to  Ca?.sarea,  and 
sent  him  forth  to  Tarsus,  a  city  in  Cilicia."    Chap.  ix.  30. 
In  the  epistle,  St.  Paul  gives  the  following  brief  account  of  his 
pi'oceedings  within  the  same  period:    "After  three  years  I 
went  up  to  Jerusalem  to  see  Peter,  and  abode  with  him  fifteen 
days  ;  afterward  I  came  into  the  regions  of  Syna  and  Cilicia." 
Tlie  history  had  told  us  that  Paul  passed  from  Cffisarea  to  Tar- 
sus :    if  he   took  this  journey  by  land,  it  would  carry  him 
through  Syria  into  Cilicia  ;  and  he  would  come,  after  his  visit 
at  Jerusalem,  "  into  the  regions  of  Syria  and  Cilicia,"  in  the 
very  order  in  which  he  mentions  them  in  the  epistle.     This 
supposition  of  his  going  from  Ca;sarea  to  Tarsus  by  land 
clears  up  also  another  point.     It  accounts  for  what  St.  Paul 
says  in  the  same  place  concernirig  the  churches  of  Judea  : 
"  Afterwaids  1  came  into  the  regions  of  Syria  and  Cilicia,  and 
was  unknown  by  face  unto  the  churches  of  Judea,  which  were 
in  Christ :  but  they  had  heard  only  that  he  which  persecuted 
OS  in  times  past,  now  preacheth  the  faith,  which  once  he  de- 
stroyed ;  and  tliey  glorified  God  in  me."  Upon  which  passage 
I  •obserrp,  first,  that  what  is  here  said  of  the  churches  of  Ju- 
Jo.ij  is  spoUeti  iu  i.oiinexion  with  his  journey  into  the  regions 
198 


of  Syria  and  Cilicia.  Secondly,  that  the  passage  itself  has 
little significancy,  and  that  the  connexion  is  inexplical>Ie,  un- 
less St.  Paul  went  through  Judea  '  (though  probably  by  a  hasty 
journey)  at  the  time  that  he  came  into  Itie  regions  of  Syria 
and  Cilicia.  Suppose  him  to  have  passed  by  land  from  Cs- 
sarea  to  Tarsus,  all  this,  as  hath  been  observed,  would  be  pre- 
cisely true. 

5.  Barnabas  was  with  St.  Paul  at  Antioch.  "  Then  departed 
Barnabas  to  Tarsus,  for  to  seek  Saul ;  and  when  he  had  found 
him,  he  brought  him  unto  Antioch.  And  it  came  to  pass  that 
a  whole  year  they  assembled  themselves  with  the  church." 
Acts,  chap.  xi.  25,  26.  Again,  and  upon  another  occasion, 
"they  (Paul  and  Barnabas)  sailed  to  Antioch  :  and  there  they 
continued  a  long  time  with  the  disciples."    Chap.  xiv.  26. 

Now  what  says  the  epistle  1  "  When  Peter  was  come  to 
Antioch,  I  withstood  him  to  the  face,  because  he  was  to  be 
blamed  ;  and  the  other  Jews  dissembled  likewise  with  him  ; 
insomuch  that  Barnabas  also  was  carried  away  with  their  dis- 
simulation."   Chap.  ii.  11,  13. 

6.  The  slated  residence  of  the  apostles  was  at  Jerusalem. 
"  At  that  time  there  was  a  great  persecution  against  the  churclj 
whicli  Wiis  at  Jerusalem  ;  and  they  were  all  scattered  abroad 
througliout  the  regions  of  Judea  and  Samaria,  except  the 
apostles."  Acts,  chap.  viii.  1.  "  They  (the  Christians  at  An- 
tioch) determined  that  Paul  and  Barnabas  should  go  up  to  Je- 
rusalem, unto  the  apostles  and  elders,  about  this  question." 
Acts,  chap.  XV.  2. — With  these  accounts  agrees  the  declaration 
in  the  epistle :  "  Neither  went  I  up  to  Jerusalem  to  them 
which  were  apostles  before  me,"  chap.  i.  17.  for  this  declara- 
tion implies,  or  rather  assumes  it  to  be  known,  that  Jerusalem 
was  the  place  where  the  apostles  were  to  be  met  with. 

7.  There  were  at  Jerusalem  two  apostles,  or  at  the  least  two 
eminent  members  of  the  church,  of  the  name  of  James. 
This  is  directly  inferred  from  the  Acts  of  the  Apostles,  which 
in  the  second  verse  of  the  twelfth  chapter  relates  the  death  of 
James,  the  brother  of  John  ;  and  yet  in  the  fifteenth  chapter, 
and  in  a  subsequent  part  of  the  history,  records  a  speech  de- 
livered by  James  in  the  assembly  of  the  apostles  and  elders. 
It  is  also  strongly  implied  by  the  form  of  expression  used  in 
the  epistle  :  "  Other  apostles  saw  I  none,  save  James,  the 
Lord's  brother  ;"  i.  e.  to  distinguish  him  from  James,  the  bro- 
ther of  .lohn. 

To  us  who  have  been  long  conversant  in  the  Cliristian  his- 
tory, as  contained  in  tlie  Acts  of  the  Apostles,  these  points  are 
obvious  and  familiar;  nor  do  we  readily  apprehend  any  great- 
er difliculty  in  making  them  appear  in  a  letter  pinporting  to 
have  been  written  by  St.  Paul,  than  there  is  in  introducing  them 
into  a  modern  sermon.  But  to  judge  correctly  of  the  argu- 
ment before  us,  we  must  discharge  this  knowledge  from  our 
thoughts.  We  must  propose  to  ourselves  the  situation  of  an 
author  who  sat  down  to  the  writing  of  the  epistle  without 
having  seen  the  history  ;  and  then  the  concurrences  we  have 
deduced  will  be  deemed  of  importance.  They  will,  at  least, 
1)6  taken  for  separate  confirmations  of  tlie  several  facts  ;  and 
not  only  of  these  particular  facts,  but  of  the  general  truth  of 
the  history. 

For,  what  is  the  rule  with  respect,  to  corroborative  testimo- 
ny, which  prevails  in  courts  of  justice,  and  which  prevail.^ 
only  because  experience  has  proved  that  it  is  an  useful  guide 
to  truth  ■?  A  principal  witness  in  a  cause  delivers  his  ac- 
count:  his  narrative  in  certain  parts  of  it,  is  confirmed  by 
witnesses  who  are  called  afterward.  The  credit  derived  from 
their  testimony  belongs  not  only  to  the  particvilar  circumstan- 
ces in  which  the  auxiliary  witnesses  agree  with  the  principal 
witness,  but  in  some  measure  to  the  whole  of  his  evidence  i 
because  it  is  improbable  that  accident  or  fiction  should  d-raw 
a  line  which  touched  upon  truth  in  so  many  points. 

In  like  manner,  if  two  records  be  produced,  manifestly  inde- 
pendent, that  is,  manifestly  written  without  any  participation 
of  intelligence,  an  agreerrjent  between  them,  even  in  few  and 
slight  circumstances,  (especially  if  from  the  difl'erent  nature, 
and  design  of  the  writings,  few  points  only  of  agreement,  and 
those  incidental,  could  be  expected  to  occur,)  would  add  a 
sensible  weight  to  the  authority  of  both,  in  every  part  of  their 
contents. 

The  same  rule  is  applicable  to  history,  with  at  leasl;  as  much 
reason  as  any  other  species  of  evidence. 

Section  III. — But  although  the  references  to  various  parti- 
culars in  the  epistle,  compared  with  the  direct  account  of  the 
same  particulars  in  the  history,  afliiird  a  considerable  proof  ot 
the  truth,  not  only  of  these  particulars,  but  of  the  narrative 
which  contains  them  ;  yet  they  do  not  show,  it  will  be  said, 
that  the  epistle  was  written  by  St.  Paul;  for  admitting  (what 
seems  to  have  been  proved)  that  the  writer,  whoever  he  was, 
had  no  recourse  to  the  Acts  of  the  Apostles  ;  yet  many  of  tlie 
facts  referred  to,  such  as  St,  Paul's'  miraculous  conversion, 
his  change  from  a  virulent  persecutor  to  an  indefatigable 
preacher,  his  labours  among  the  Gentiles,  and  his  zeal  for  tl)e 
liberties  of  the  Gentile  church,  were  so  notorious  as  to  occur 

•  Dr,  Doddridge  thought  that  the  Ca;saren  here  mentioned 
was  not  the  celebrated  city  of  that  name  upon  the  Mediterra- 
nean Sea,  but  Cajsarea  Philippi,  near  the  borders  of  Syria, 
which  lies  in  a  much  more  direct  line  from  Jerusalem  to  Tar- 
sus than  the  other.  The  objection  to  this.  Dr.  Benson  remarks 
is,  that  ('a?sarea,  without  any  addition,  usually  denotes  t.'aesa 
rea  Pulestiuav 


Introduction. 


GALATIANS. 


Introduction. 


readily  to  the  mind  of  any  Christian,  who  should  choice  to 
personate  his  character,  and  counterfeit  his  name  ;  it  was 
only  to  write  what  every  body  knew.  Now  I  tliink  that  this 
supposition— viz.  lliat  the  epistle  was  composed  upon  gene- 
ral information,  and  the  general  publicity  of  the  facts  allu- 
ded to,  and  that  the  author  did  no  more  than  weave  into  his 
work  what  the  common  fame  of  tlio  Cliristian  church  had  re- 
ported to  his  ears — is  repelled  by  the  particularity  of  the  reci- 
tals and  references.  This  particularity  is  observable  in  the 
following  instanca«i;  in  perusing  which,  I  desire  the  reader 
to  rellecl,  whether  they  exhibit  the  language  of  a  man  who 
had  nothing  but  general  reputation  to  proceed  upon,  or  of  a 
man  actually  speaking  of  himself  and  of  his  own  history,  and 
consequently  of  things  concerning  which  he  possessed  a  clear, 
intimate,  and  circumstantial  knowledge. 

1.  The  history,  in  giving  an  account  of  St.  Paul  after  his 
conversion,  relates,  "  that,  after  many  days,"  effecting,  by  the 
assistance  of  the  disciples,  his  escape  from  Damascus,  "  he 
proceeded  to  Jerusalem."  Acts,  chap.  ix.  25.  The  epistle, 
epeaking  of  the  same  period,  makes  St.  Paul  say,  that  "  he 
went  into  Arabia,"  that  he  returned  again  to  Damascus,  that 
after  three  years  he  went  up  to  Jerusalem.     Chap.  i.  17,  18. 

2.  The  history  relates  that,  when  Saul  was  come  from  Da- 
mascus, "he  was  with  thedisciples  coming  in  and  going  out." 
Acts,  chap.  ix.  28.  The  epistle,  describing  the  same  journey, 
tells  us,  "  that  he  went  up  to  Jerusalem  to  see  Peter,  and  abode 
with  him  fifteen  days."     Chap.  i.  18. 

3.  The  history  relates,  that  when  Paul  was  come  to  Jerusa- 
lem, "  Barnaba.?  took  him  and  brought  him  to  tlie  Apo.atles." 
Acts,  chap.  ix.  27.  The  epistle,  "  that  he  saw  Peter  ;  but  other 
of  the  ap.istles  saw  he  none,  save  James,  the  Lord's  brother." 
<.'hap.  i.  19. 

Now  this  is  as  it  should  be.  Tlie  historian  delivers  his  ac- 
count in  general  terms,  as  of  facts  to  which  he  was  not  pre- 
sent. The  pereon  who  is  the  subject  of  that  account,  when 
he  comes  to  speak  of  these  facts  himself,  particularizes  time, 
names,  and  circumstances. 

4-  The  like  notation  of  places,  persons,  and  dates,  is  met 
with  in  the  account  of  St.  Paul's  journey  to  Jerusalem,  given 
in  the  second  chapter  of  the  epistle.  It  was  fourteen  years 
after  his  conversion  ;  it  was  in  company  with  Barnaha.s  and 
Titus ;  it  was  then  that  he  met  with  .lames,  Cephas,  and  John : 
it  was  then  also  that  it  was  agreed  amongst  them,  that  they 
s'lould  go  to  the  circiuTicision,  and  he  unto  the  Gentiles. 

.'>.  The  dispute  with  Peter,  which  occupies  the  sequel  of  the 
Kecond  chapter,  is  marked  with  the  same  particularity.  It  was 
nt  Antioch  :  it  was  after  certain  came  from  James ;  it  was 
whilst  Barnabas  was  there,  who  was  carried  away  by  their 
dissimulation.  These  examples  negative  the  insinuation,  that 
the  epistle  presents  nothing  but  indefinite  allusions  to  public 
facts. 

Section  IV. — Chap.  iv.  11— Ifi.  "  I  am  afraid  of  you,  lest  I 
have  bestowed  \\\)on  you  labour  in  vain.  Brethren,  I  beseech 
you,  be  as  I  am,  for  I  am  as  ye  are.  Ye  have  not  injured  me 
nt  all.  Ye  know  how,  through  infirmity  of  the  flesli,  I  preach- 
ed the  Gospel  \mto  you  at  the  first ;  and  rny  temptation,  which 
tras  in  Ihejleah,  ye  despised  not,  nor  rejected  ;  but  received 
me  as  an  angel  of  God,  even  as  Christ  Jesus.  Where  is  then 
the  blessedness  voir  spake  ofI  for  I  bear  you  record,  that  if  it 
liad  been  possible,  ye  would  have  plucked  out  your  own  eyes, 
and  have  given  thein  unto  me.  Am  I  therefore  become  your 
enemy,  because  I  tell  you  the  truth  7 

With  tliis  passage  compare  2  Cor.  chap.  xii.  1 — 9.  "  It  is 
not  expedient  for  me,  noubtless,  to  glory;  I  will  come  to 
visions  and  revelations  of  the  Lord.  I  knew  a  man  in  Christ 
above  fourteen  yeare  ago  (whether  in  the  body  I  cannot  tell, 
or  whether  out  of  the  body  I  cannot  tell ;  God  knoweth ;)  such 
a  one  was  caught  up  to  the  third  heaven;  and  I  knew  such  a 
man  (whether  in  the  body  or  out  of  the  body  I  cannot  tell, 
<;od  knoweth,)  how  that  he  was  caught  up  into  paradise,  and 
lieard  unspeakable  words,  which  it  is  not  lawful  for  a  man  to 
utter.  Of  such  a  one  will  I  glory,  yet  of  myself  will  I  not  glory, 
but  in  mine  inflrmities  :  for  though  I  would  desire  to  glory,  I 
shall  not  be  a  fool ;  for  I  will  say  the  truth.  But  now  I  for- 
bear, lest  any  man  should  think  of  me  above  that  which  he 
seetli  me  to  be,  or  that  he  heareth  of  me.  And  lest  I  sliould 
be  exalted  above  measure,  through  the  abundance  of  tlie  re- 
velations, there  was  given  to  me  a  thorn  in  thejlesh,  the  mes- 
senger of  Satan  to  buffet  me,  lest  I  should  be  exalted  above 
measure.  For  this  thing  I  besought  the  Ix>rd  thrice,  that  it 
might  depart  from  me.  And  he  said  unto  me.  My  grace  is  suf- 
ficient for  thee ;  for  my  strength  is  made  perfect  in  weakness. 
Most  gladly  therefore  will  I  rather  glory  in  my  infirmities,  that 
the  power  of  Christ  may  rest  upon  me." 

There  can  be  no  doubt  that  "  the  temptation  which  was  in 
the  flesh,"  mentioned  in  the  Epistle  to  the  Galatians,  and 
"  the  thorn  in  the  flesh,  the  messenger  of  Satan  to  buffet  him," 
mer^^ioned  in  the  Epistle  to  the  Corinthians,  were  intended  to 
denote  the  same  thing.  Either  therefore  it  was,  what  we  pre- 
tend it  to  have  been,  the  same  person  in  both :  that  is,  we  arc 
reading  the  real  letters  of  a  real  apostle ;  or,  it  was  that  a  so- 
phist, who  had  seen  the  circumstance  in  one  epistle,  con- 
trived, for  the  sake  of  correspondency,  to  bring  it  into  ano- 
titer;  or,  lastly,  it  was  a  circumstance  in  St.  Paul's  personal 
condition,  supposed  to  be  well  known  to  those  into  whose 
hands  the  epistle  was  likely  to  fall ;  and,  for  that  reason,  in- 
troduced into  a  writing  designed  to  bear  his  name.    I  have 


extracted  the  quotations  at  length,  in  order  to  enable  tlie 
reader  to  judge  accurately  of  the  manner  in  which  the  men- 
tion of  this  particular  conies  in,  in  each;  because  that  judj- 
ment,  I  think,  will  acquit  the  autlior  of  the  epistle,  of  the 
charge  of  having  studiously  inserted  it,  either  with  a  view  of 
producing  an  apparent  agreement  between  them,  or  for  any 
other  purpose  whatever. 

The  context,  by  which  the  circumstance  before  us  is  intro- 
duced, is  in  the  two  places  totally  different,  and  without  any 
mark  of  imitation:  yet  in  both  placet  does  the  circumstance 
rise  aptly  and  naturally  out  of  the  context,  and  that  context 
from  the  train  of  thought  carried  on  in  the  epistle. 

The  Epistle  to  the  Galatians,  from  the  begiiming  to  the  end, 
runs  in  a  strain  of  angry  complaint  of  their  defection  from  the 
aposile,  and  from  the  principles  which  he  had  taught  them. 
It  was  very  natural  to  contrast  with  this  conduct,  the  zeal 
with  which  tiicy  had  once  received  him  ;  and  it  was  not  leas 
so  to  mention,  as  a  proof  of  their  former  disposition  towards 
him,  the  indulgence  which,  whilst  he  was  amongst  them,  they 
had  shown  to  his  infirmity:  "My  temptation  which  was  in 
the  flesh  ye  despised  not,  nor  rejected,  but  received  me  ns  an 
angel  of  God,  even  as  Christ  Jesus.  Where  is  then  tlie  bless- 
edness you  spnhe  of,  i.  e.  the  benedictions  which  you  bestow- 
ed upon  me  ?  for  I  bear  you  record,  that,  if  it  had  been  pos- 
sible, ye  would  have  plucked  out  your  own  eyes,  and  have 
given  them  to  me." 

In  the  two  Epistles  to  the  Corinthians,  especially  in  the 
seconrf,  we  have  the  apostle  contending  with  certain  teachers 
in  Corinth,  who  had  formed  a  party  in  that  church  agaiivt 
him.  To  vindicate  his  pereonal  authoiity,  as  well  as  the  dig- 
nity and  credit  of  his  ministry  amongst  them,  he  takes  occa- 
sion (but  not  without  apologizing,  repeatedly,  for  the  folly,  that 
is,  for  the  indecorum  of  pronouncing  his  own  panegyric,)  to 
meet  his  adversaries  in  their  boastings;  "  Whereinsoever  any 
is  bold  (I  speak  foolishly)  I  am  bold  also.  Arc  they  Hebrews  ? 
BO  am  I.  Are  they  Israelites  ?  so  am  I.  Are  they  the  seed  of 
of  Abraham?  so  am  I.  Are  they  the  ministers  of  Christ?  (I 
speak  as  a  fool)  I  am  more  ;  in  labours  more  abundant,  in 
stripes  above  measure,  in  prisons  more  frequent,  in  deaths 
oft."  Being  led  to  the  subject,  he  goes  on,  as  was  natural,  to 
recount  his  trials  and  dangers,  his  incessant  cares  and  labours 
in  the  Christian  mission.  From  the  proofs  which  he  had  given 
of  his  zeal  and  activity  in  the  service  of  Christ,  he  passes 
(and  that  with  the  same  view  of  establishing  his  claim  to  be 
considered  as  "  not  a  whit  behind  the  very  chiefest  of  the 
apostles")  to  the  visions  and  revelations  which  from  time  to 
time  had  been  vouchsafed  to  him.  And  then  by  a  close  and 
easy  connexion,  comes  in  the  mention  of  his  infirmity  :  "  Lest 
I  should  be  exalted,"  says  he,  "  above  measure,  through  the 
abundance  of  revelations,  there  was  given  to  me  a  thorn  in 
the  flesh,  the  messenger  of  Satan  to  buHct  me." 

Thus  then,  in  both  epistles,  the  notice  of  his  infirmity  is 
suited  to  the  place  in  wliich  it  is  found.  In  the  Epistle  to  the 
Corinthians,  the  train  of  thought  draws  up  the  circumstance 
by  a  regular  approximation.  In  this  epistle,  it  is  sttggested 
by  the  subject  and  occasion  of  the  epistle  itself.  Wliich  ob- 
servation we  oTTer  as  an  argument  to  prove  that  it  is  not,  in 
either  epistle,  a  circ(mistance  industriously  brought  forward 
for  the  sake  of  procuring  credit  to  an  imposture. 

A  reader  will  be  taught  to  perceive  the  force  of  this  argu- 
ment, wlio  shall  attempt  to  introduce  a  given  circumstance 
into  the  body  of  a  writing.  To  do  this  without  abruptness,  or 
without  betraying  marks  of  design  in  the  transition,  requires, 
he  will  find,  more  art  than  ho  expected  to  be  necessary, 
certainly  more  than  any  one  can  believe  to  have  been  exercised 
in  the  composition  of  these  epistles. 

Section  V.— Chap.  iv.  29.-  "  Cut  as  then  he  that  was  bom 
after  the  flesh  persecuted  him  that  was  born  after  the  Spirit, 
even  so  it  is  now."  Chap.  v.  11.  "And  I,  brethren,  if  1  yet 
preach  circumcision,  why  do  I  yet  suffer  persecution  :  Then 
is  the  oflenre  of  the  cross  ceased."  Chap.  vi.  17.  "From 
henceforth,  let  no  man  trouble  me,  for  I  bear  in  my  body  the 
marks  of  the  Lord  Jesus." 

From  these  several  texts,  it  is  apparent  that  the  pci-secu- 
tions  which  our  apostle  had  undergone,  were  from  the  hands, 
or  by  the  instigation  of  the  Jews  ;  that  it  was  not  for  preach- 
ing Christianity  in  opposition  to  heathenism,  but  it  was  for 
preaching  it  as  distinct  from  Judaism,  that  he  had  brought 
upon  himself  the  sufferings  which  had  attended  his  ministry. 
And  this  representation  perfectiv  coincides  with  that  which 
results  from  the  detail  of  .-^t.  Paul's  hif'torv,  as  delivered  in  the 
AcLs-.  At  Antioch,  in  Pisidia,  the  "word  of  the  Lord  was  pub 
lished  throughout  all  the  region  ;  but  the  Jetts  stirred  up  Ilia 
devout  and  honourable  women  and  the  chief  men  of  the  city, 
and  raised  persecution  against  Paul  and  Barnabas,  and  ex- 
pelled them  out  of  their  coasts."  (Acts,  chap.  xiii.  .'JO.)  Not 
long  after,  at  Iconium,  "a  great  multitude  of  the  Jews  and 
also  of  the  Greeks  believed  ;  but  the  unhelie.ving  Jews  slirreA 
up  the  Gentiles,  and  made  their  minds  evil  affected  against 
the  brethren."  (Chap.  xiv.  1,  2.)  "  At  Lystra  there  came  cer- 
tain Jews  from  Antioch  and  Iconium,  who  persuaded  the 
people  ;  and,  having  stoned  Paul,  drew  him  oul  of  the  city, 
supposing  he  had  been  dead."  (Chap.  xiv.  19.)  The  same 
enmitv,  and  from  the  same  quarter,  our  apostle  experienced 
in  Greece:  "At  The.ssalonica,  some  of  them  (the  Jews)  be- 
lieved, and  consorted  with  Paul  and  Silas:  and  of  the  devont 
Greeks  a  great  multitude,  and  of  the  chief  women  not  a  few  ; 
199 


Jntroducilon.-  ■  GALATIANS. 

DUliAe  Jews  which  hnlleved  vnl,  moved  with  envy,  took  unto 
tliem  certain  lewii  fellows  of  the  baser  sort,  and  gathered  a 
company,  and  set  all  the  city  in  an  liproar,  and  assaulted  the 
house  of  Jason,  and  sought  to  bring  them  out  to  the  people." 
C.\cts,  chap.  xvii.  4,  5.)  Their  persecutor.s  followed  them  to 
Kerea :  "  When  the  Jews  of  Thessalonica  had  knowledge  that 
the  word  of  God  was  preached  of  Paul  at  Berea,  they  came 
hither  also,  and  stirred  up  the  people."  (Chap.  xvii.  13.)  And 
lastly  at  Corinth,  when  Gallio  was  deputy  of  Achaia,  "  the 
Jews  made  insurrection  with  one  accord  against  Paul,  and 
brought  him  to  the  judgment  seat."  I  think  it  docs  not  ap- 
])ear  that  our  apostle  was  ever  set  upon  by  the  Gentiles,  un- 
less they  were  first  stirred  up  by  the  Jews,  except  in  two  in- 
stances ;  in  both  which  the  persons  who  began  the  assault 
were  immediately  intei-ested  in  his  expulsion  from  the  place. 
Once  this  happened  at  Philippi,  after  the  cure  of  the  Pytho- 
ness :  "  When  tbe  masters  saw  the  hope  of  their  gains  was 
gone,  they  caught  Paul  and  Silas,  and  drew  them  into  the 
market-place  unto  the  rulers."  (Chap.  xvi.  10.)  And  a  second 
time  at  E|)hestis,  at  the  instance  of  Demetrius,  a  silvei-smith 
which  made  silver  shrines  for  Diana,  "  who  called  together 
workmen  of  like  occupation,  and  said,  Sirs,  ye  know  tliat  by 
this  craft  we  have  our  wealth ;  moreover  ye  see  and  hear  that 
not  only  at  Ephesus,  but  almost  throughout  all  Asia,  this  Paul 
hath  persuaded  away  much  people,  saying,  that  they  be  no 
gods  which  are  made  with  hands;  so  that  not  only  this  our 
craft  is  in  danger  to  be  set  at  nought,  but  also  that  the  temple 
of  the  great  goddess  Diana  should  be  despised,  and  her  mag- 
nifioence  sliould  1)C  (jestroyed,  whom  all  Asia  and  the  world 
worshippetli." 

Section  VI. — \  observe  an  agreement  in  a  somewhat  pecu- 
liar rule  of  (christian  conduct  as  laid  down  in  this  epistle,  and 
as  exemplified  in  the  Second  Epistle  to  the  Corinthians.  It  is 
not  the  repetition  of  the  same  general  precept,  which  would 
have  been  a  coincidence  of  little  value  ;  bvit  it  is  the  general 
precept  in  one  place,  and  the  application  of  that  precept  to  an 
actual  occurrence  in  the  other.  In  the  sixth  chapter  and  first 
verse  of  this  epistle,  our  apostle  gives  the  following  direction  : 
"  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye,  which  are 
Rpiritual,  restore  such  a  one  in  the  spirit  of  meekness."  In 
2  Cor.  chap.  ii.  fi— 8.  he  writes  thus :  "Suflicientto  such  a  man" 
(the  incestuous  person  mentioned  in  the  first  epistle)  "  is  this 
punishment,  which  was  inflicted  of  many  :  so  that,  contrari- 
wise, ye  ought  rather  to  forgive  him  and  comfort  him,  lest 
perhap.s  such  a  one  shoitld  be  swallowed  up  with  overmuch 
sorrow." 

Section  VII.— This  epistle  goes  fartherthan  any  of  St.  Paul's 
epistles  ;  for  it  avows  in  dii'ect  terms  the  supersession  of  the 
Jewish  law,  as  an  instrument  of  salvation,  even  to  the  Jews 
themselves.     Not  only  were  the  Gentiles  exempt  from  its  au- 
thority, but  even  the  Jews  were  no  longer  either  to  place  any 
dependency  upon  it,  or  consider  themselves  as  subject  to  it  on 
ii  religious  account.  "  Before  faith  came,  we  were  kept  under 
the  law,  shut  up  unto  the  faith  which  should  afterwards  be 
revealed  :  wlierefore  the  la^y  was  our  schoolmaster  to  bring 
us  unto  Christ,  that  we  might  be  justified  by  faith  ;  but,  after 
that  faith  is  come,  Jre  are  no  longer  under  a  schoolmaster." 
(Chap.   iii.  23 — 25.)    This  was  undoubtedly  spoken  of  Jews, 
and  to  Jews.      In   like   manner,    chap.  iv.   1 — 5 ;    "  Now  I 
say  that  the  heir,  as  long  as  he  is  a  child,  differeth  nothing 
from  a  servant,  though  he  be  lord  of  all ;  but  is  under  tutors 
and  governors,  until  the  time  appointed  of  the  father:  even 
so  we,  when  we  were  children,  were  in  bondage  under  the 
elements  of  the  world  ;  but  when  the  fulness  of  time  was 
come,  God  sent  forth  his  Son,  made  of  a  woman,  made  under 
tlie  law,  to  redeem  them  that  were  under  the  law,  that  we 
might  receive  the  adoption  of  sons."     These  passages  are 
nothing  short  of  a  declaration,  that  the  obligation  of  the  Jew- 
ish hav,  considered  as  a  religious  dispensation,  the  effects  of 
whicli  were  to  take  place  in  another  life,  had  ceased,  with  re- 
spect even  to  the  Jews  themselves.     What  then  should  be  the 
I'.onduct  of  a  Je\v  (for  such  St.  Paul  was)  who  preached  this 
doctrine?  To  be  consi.'stenl  with  himself,  either  he  would  no 
longer  comply,  in  his  own  person,  with  the  directions  of  the 
law;  or,  if  he  did  comply,  it  would  be  for  some  other  reason 
than  any  conlidence  which  he  placed  in  its  efHcacy,  as  a  reli- 
gious institution.    Now  so  it  happens,  that  whenever  St.  Paul's 
compliance  with  the  Jewish  law  is  mentioned  in  the  history, 
it  is  mentioned  in  connexion  with  circiimstances  which  point 
out  the  motive  J"rom  wliich  it  proceeded  :  and  this  motive  ap- 
pears to  have  been  aUvays  exoteric;  namely,  a  love  of  order 
and  tranquillity,  or  an  unwillingness  to  give  unnecessary  of- 
fence.    Thus,  Acts,  chap.  .\vi.  .3.  "  Him  (Timothy)  wo\ild  Paul 
have  to  go  forth  with  him,  and  took  and  circumcised  him,  be- 
canse  of  the  Jews,  wlrirh  were  in  those  quarters."    Again, 
Acts,  chap.  x.\i.  2(5.  when  Paul  consented  to  exhibit  an  exam- 
ple of  puljjic  compliance  with  a  Jewish  rite  by  purifying  him- 
Ki-lf  in  the  temple,  it  is  plainly  intimated  that  he  did  this  to 
tnuiRly  "many  thou.sands  of  Jews,  who  believed,  and  who 
v.?ere  all  zealous  of  the  law."     So  far  the  instances  related  in 
on"  book,  correspond  witli  the  doctrine  delivered  in  another. 
Section  VIII. — Chap.  i.   18.     "Then,  after  three  years,   I 
went  up  to  Jenisalem  to  see  Peter,  and  abode   with  him  fif- 
Ven  days."    The  shortness  of  St.  Paul's  stay  at  Jenisalem  is 
what  I  desire  the  reader  to  remark.  The  direct  account  of  the 
s:<ms  jaurney,  in  tlie  Acts,  chap.  ix.  23.  determines  nothing 
concerning  tlm  lime  of  hi.s  continuance  there  ;  "  And  he  was 


Introduction, 


with  them  (the  apostles)  coming  in,  and  going  out,  at  Jerusa- 
lem ;  and  l)e  spake  boldly  in  tlie  name  of  the  Lord  Jesus,  anil 
disputed  against  the  Grecians:  but  they  went  about  to  slay 
him  ;  which  when  the  brethren  knew,  they  brought  him  down 
to  Cajsarea."  Or  rather  this  account,  taken  by  itself,  wouljl 
lead  a  reader  to  suppose  that  St.  Paul's  abode  at  Jerusalera 
had  been  longer  than  fifteen  days.  But  turn  to  the  twenty- 
second  chapter  of  the  Acts,  and  you  will  find  a  reference  to 
this  visit  to  Jerusalem,  which  plainly  indicates  that  Paul's  con- 
tinuancrt  in  that  city  had  tjeen  of  short  duration  :  "  And  it 
came  to  p.iss,  that  when  I  was  come  again  to  Jerusalem,  even 
while  I  prayed  in  the  temple,  I  was  in  a  trance,  and  saw  him 
saying  unto  me,  Make  haste,  get  thee  quickly  out  of  Jerusa- 
lem, for  they  will  not  receive  thy  testimony  concerning  me." 
Here  we  have  the  general  terms  of  one  text  so  e.xplained  by  n 
distant  text  in  the  same  book,  as  to  bring  an  indeterminate 
expression  into  a  close  conformity  with  a  specification  deli- 
vered in  another  book  :  a  species  of  consistency  not,  I  think, 
usually  found  in  fabuloi!»i  relations. 

Section  IX. — Chap.  vi.  11.  "  Ve  see  how  large  a  letter  I 
have  written  unto  you  with  mine  own  hand."  These  words 
imply  that  he  did  not  always  write  with  his  own  hand  ;  which 
is  consonant  to  what  we  find  intimated  in  some  other  of  the 
epistles.  The  Epistle  to  the  Romans  was  written  by  Tertius  i 
"  I,  Tertius,  who  wrote  this  epistle,  salute  you  in  the  Lord." 
(Cliap.  xvi.  22.)  The  First  Epistle  to  the  Corinthians,  the 
Epistle  to  the  Colossians,  and  the  Second  to  the  Thessalo- 
nians,  have  all  near  the  conclusion,  this  clause  :  "  the  salu- 
tation of  me,  Paul,  with  my  own  hand  ;"  which  must  be  un- 
derstood, and  is  universally  understood  to  import,  that  the 
rest  of  the  epistle  was  written  by  another  hand.  I  do  not 
think  it  improbable  that  an  impostor,  who  had  remarked  this 
subscription  in  some  other  epistle,  should  invent  the  same  in 
a  forgery  ;  but  that  is  not  done  here.  The  author  of  this  epis- 
tle does  not  imitate  the  manner  of  giving  St.  Paul's  signature  : 
he  only  bids  the  Galatians  observe  how  large  a  letter  he  hatl 
written  to  them  with  his  own  hand.  He  does  not  say  this 
was  diflTerent  from  his  ordinary  usage ;  that  is  left  to  implica- 
tion. Now  to  suppose  that  this  was  an  artifice  to  procure 
credit  to  an  imposture,  is  to  suppose  that  the  author  of  the 
forgery,  because  he  knew  that  others  of  St.  Paul's  wore  not 
written  by  himself,  tjierefore  made  the  apostle  say  that  this 
was :  which  seems  an  odd  turn  to  give  to  the  circumstance, 
and  to  be  given  for  a  purpose  which  woc'd  more  natui-ally  and 
more  directly  have  been  answered,  by  st\  ^'oining  the  saluta- 
tion or  signature  in  the  form  in  which  i,,  s  found  in  other 
epistles. 

Section  X. — An  exact  conformity  appears  in  the  manner  in 
which  a  certain  apostle  or  eminent  Clunstian,  whose  name 
was  James,  is  spoken  of  in  the  epistle  and  in  the  history. 
Both  writings  refer  to  a  situation  <  his  at  Jerusalem,  some- 
what diffferent  from  that  of  the  othc«-  .tpostles  :  a  kind  of  emi- 
neyice  or  presidency  in  the  church  there,  or  at  Icfist  a  more 
ti.xed  and  stationary  residence.  Chap.  ii.  12.  "  When  Peter 
was  at  Antioch,  before  that  certain  came  from  James,  he  ditj 
eat  with  the  Gentiles."  This  text  plainly  attributes  a  kind  of 
pre-eminency  to  James  ;  and,  as  we  hear  of  him  twice  in  the 
same  epistle  dwelling  at  Jerusalem,  chap.  i.  19.  and  ii.  9.  wo 
must  apply  it  to  the  situation  which  he  held  in  that  church. 
In  the  Acts  of  the  Apostles  divers  intimations  occur,  convey- 
ing the  same  idea  of  James's  situation.  When  Peter  was 
miraculously  delivered  from  prison,  and  had  surprised  his 
friends  by  his  appearance  among  them,  after  declaring  unto 
them  how  the  Lord  had  brought  him  out  of  Prison,  "Go, 
show,"says  he,  "  these  things  unto  James,and  to  the  brethren" 
(Acts,  chap.  xii.  17.)  Here  James  is  manifestly  spoken  of 
in  terms  of  distinction.  He  appears  again  with  like  distinc- 
tion in  the  twenty-first  chapter  and  the  seventeenth  and  eigl> 
teenth  verses :  "  And  when  we  (Paul  and  his  company)  were 
come  to  Jerusalem,  the  day  following  Paul  went  in  with  us 
unto  James,  and  all  the  elders  were  present."  In  the  debate 
which  took  place  upon  the  business  of  the  Gentile  converts, 
in  the  council  at  Jerusalem,  this  same  person  seems  to  have 
taken  the  lead.  It  was  he  who  closed  the  debate,  and  propos- 
ed the  resolution  in  which  the  council  ultimately  concurred : 
"  Wherefore  my  sentence  is,"  &c. 

Upon  the  whole,  that  there  exists  a  conformity  in  Mie  ex- 
pressions used  concerning  James,  throughout  the  history, 
and  in  the  epistle,  is  unquestionable.  This  proves  that  the 
circumstance  itself  is  founded  in  truth  ;  viz.  that  James  was 
a  real  person,  who  held  a  situation  of  eminence  in  a  real  soci- 
ety of  Christians  at  Jerusalem.  It  confirms  also  those  parts 
of  the  narrative  which  are  connected  with  this  circumstance. 
Suppose,  for  instance,  the  truth  of  the  account  of  Peter's  es- 
cape from  prison,  was  to  be  tried  upon  the  testimony  of  a  wit- 
ness who,  among  othtr  things,  made  Peter,  after  his  deliver- 
ance, say,  "  Go  show  these  things  to  James  and  to  the  bre- 
thren;" would  it  not  be  material,  in  such  a  trial,  to  make  out  by 
other  independent  proofs,  or  by  a  comparison  of  proofs  drawn 
from  independent  sources,  that  there  was  actually  at  that 
time,  living  at  Jerusalem,  such  a  person  as  James  ;  that  this 
person  held  such  a  situation  in  the  society  amongst  whom 
these  things  were  transacted,  as  to  render  the  words  which 
Pet.,"r  is  said  to  have  used  concerning  him,  proper  and  natu- 
ral 1  If  this  would  bo  pertinent  in  the  discussion  of  oral  tes- 
timony, it  is  still  more  so  in  ajipreciating  the  credit  of  remote 
luslory. 


Preface. 


GALATIANS. 


Pre/act. 


PREFACE  TO  THE 
EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  GALATIANS 


Gnlatia  was  anciently  a  part  of  Phrygia  and  the  neigh- 
oouring  countries.  It  had  its  name  from  the  Gauls,  wlio  ha- 
ving, in  several  bodies,  invaded  Asia  Minor,  as  Pausanias, 
(Attic,  cap.  iv.)  relates,  conquered  this  country,  and  settled  in 
it  As  these  were  mixed  with  various  Grecian  families,  the 
country  was  also  called  Gallogracin,  see  Justin,  lib.  xxiv.  4. 
XXV.  2.  xxvii.  3.  xxviii.  3.  and  Slrahn,  xiv.  Under  the  reign 
of  Augustus  Cesar,  about  the  year  of  Rome  727,  and  20 
years  before  our  Lord,  it  was  reduced  into  the  form  of  a  Ro- 
man colony,  and  was  governed  by  a  proprator,  appointed  by 
Ihe  emperor. 

This  country  is  bounded  on  the  east  by  Cappadocia ;  on 
the  trest  by  liithynia;  on  the  south  by  Pamphylia ;  and  on 
the  north  by  the  Euxine  Sea.  These  are  its  limits  according 
to  Strabo,  which  some  think  too  extensive;  but  the  difTorent 
provinces  of  Asia  Minor  being  the  subjects  of  continual  con- 
tentions and  inroad,  very  frequently  changed  ths\t  boundaries 
as  well  as  their  masters ;  and  were  seldom  at  one  stay. 

The  Galata.  were  divided  into  three  tribes,  the  Tectosagi, 
the  Trocnii,  and  the  Tolistohoii.  According  to  Pliny,  their 
country  was  divided  into  195  tetrarchies,  and  accni-ding  to 
iStra/jo,  eacl»  of  tlie  three  divisions  above-mentioned  was  suh- 
(Itvided  into  four  cntitons,  each  of  w'hich  had  a  telrarch  ;  and 
besides  these  12  tetrarchs,  there  was  a  general  council  of 
the  nation,  consisting  of  300  senators.  These  tetrarchs  were 
at  last  reduced  in  number  to  three,  tlien  to  two,  and  lastly  to 
one  ;  the  last  tetrarch  and  king  of  Galatia  was.ilOTt/H;as,  who, 
Irom  being  secretary  to  Dejotarns,  the  first  person  that  pos- 
sessed the  whole  tetrarchy,  was  made  king  of  Pisidia  in  tlie 
year  of  Rome  714.  And  in  the  year  718,  Mar/c  Antony  made 
lum  li'trarch  of  Galatia.  After  the  death  of  Amyntas,  Galatia 
was  ranked  by  Augustus  among  the  Roman  proiiiiices,  and 
governed  as  aforesaid.  The  adrninistration  of  the  propra;tors, 
continued  till  the  reign  of  Theodosius  the  Great,  or  Valens ; 
«nd  imder  tlie  Christian  emperoi-s,  it  was  divided  into  tmo 
provinces,  Galatia  prima,  being  subject  to  a  consul ;  Galatia 
i-rctinda,  or  sahitaris,  which  was  governed  by  a  president. 

The  religion  of  the  ancient  Galata  was  extremely  coniipt 
and  superstitious:  and  they  are  said  to  have  worshipped  the 
nxiiDivr  of  the  gods,  under  the  name  of  Agdislis  ;  and  to  have 
-~il'ered  liuman  sacrifices  of  the  prisoners  tliey  took  in  war. 

Tliey  are  mentioned  by  historians  as  a  tall  and  valiant  peo- 
ple, who  went  nearly  naked;  and  used  for  arms  only  a  sword 
and  buckler.  The  impetuosity  of  their  attack  is  stated  to  have 
i)i-pn  irrcsixtihle  ;   and  this  generally  made  tliem  victorious. 

It  appears  from  tlic  Acts  of  the  Apostles,  that  St.  Paul  visited 
tliis  cimntry  more  than  once.  Two  visits  to  this  region  are 
particularly  marked  in  tlje  Acts,  viz.  first  about  A.  D.  53. 
Acts  xvi.  6.  Now  trhcn  they  had  gone  through  Phrygia  and 
the  region  of  Galatia.,  &c.  the  second  about  A.  D.  56.  .\cts 
xviii.  23.  he  went  over  all  tlie  country  of  Galatia  and  Phry- 
gia in  order,  streng'hening  all  the  disciples. 

St.  Paul  was  probably  the  first  who  had  jireached  the  Gos- 
pel in  this  region,  as  appeai-s  pretty  evident  from  Galaf.  I.  ver. 
.6.     /  marvel  that   ye  are  so  soon   removed  from  him  that 
CAt.i.BD  voiT  INTO  THE  GRACE  OF  CHRIST ;  and  from  chap.  iv. 
13.    Ve  know  how  through  infirmity  of  the  flesh,  I  preached 
the  Gospel  unto  you  at  the  first.     Others  suppose  that  it  is  not  | 
unlikely  that  St,  Peter  had  preached  the  Gospel  there  to  the  j 
Jews  or  Hellenists  only,  as  liis  first  epistle  is  directed  to  the 
strangers  who  were  scattered  abroad,  throughout  Pontus,  \ 
<i At ATiK,  Cappadocia,  Asia, and  Bithynia:  and  it  is  supposed 
.fdso,  that  the  persons  converted  by  St.  Peter  probably  occa- 
sioned those  difTerencos  among  the  Galatian  converus,  which 
induced  St.  Paul  to  write  this  epistle,  in  which  he  takes  pains 
to  establish  his  own  character  as  an  apostle,  which  had  been  j 
.disputed  by  some,  with  a  view  of  placing  him  below  Peter;  | 
>vho  preached  generally  to  the  Jews  only,  and  observed  the  I 
law.     See  Calmet,  and  the  .Veir  Encyclopedia,  article  Gala-  | 
TiA.     That  St.  Peter  thovight  oV.ffrsr  that  the  Go?i)el  should  ' 
be  confined  to  the  .lews,  is  sufflcientjy  evident  from  the  Acts  { 
of  the  Apostles  :  but  after  his  divine  vision,  which  happened 
about  A.  D.  41,  related  Acts  x.  he  saw  that  God  had  also  called  I 
the  Gentiles  into  the  chinch  ;  and  his  first  epistle  which  was  I 
written  in  A.  I). 64,  was  fWiAyiXAy  ticelceyC!iY&  posterior \.o that 
jvritten  by  St.  Paul  to  the  Galatians. 

As  to  the  precise  time  in  which  this  epistle  was  written, 
there  have  been  various  opinions  among  learned  men.  Some 
of  the  ancienu  believed  it  to  be  the  very  fii-st  written  of 
all  St.  Paul's  epistles.  See  Epiplianius,  tom.  i.  Ilasres,  42. 
Othei-s  have  supposed  that  it  was  written  after  his  second 
jo^nney  to  Galatia,  Acts  xviii.  23.  which  in  the  chronology  I 
liave  placed  in  A.  1).  54  ;  and  others  with  more  prohabiiity, 
aft<T  his. ftrs/  journey,  see  Acts  xvi.  6.  which  in  the  chrono- 
logy I  have  placed  in  A.  O.  53.  That  it  was  written  soon  after 
one  of  the  apostle's  visits  to  that  region  seems  evident  from 
the  following  comnlaiiit,  I  marvel  that  ye  are  so  soos  removed 
from  him  that  hath  culled  you,  chap.  i.  6.  it  has  been  therefore 
oonjectured  tlia'  only  one  or  two  years  had  elapsed  from  that 
tmie  :  and  that  the  epistle  must  have  been  written  about  A.D. 
Vot..   VI,  C  c 


j  .52  or  53.  Heausobre  and  L'Enfant  speak  very  judiciously  on 
'  this  subject  :  "  We  do  not  find  in  the  Epistle  to  the  Galatians, 
I  any  mark  that  can  enable  us  to  determine  with  certainty,  at 
\  what  time,  or  in  what  place,  it  was  written.  It  is  dated  at 
I  Rome  in  some  printed  copies  and  MSS.,  but  there  is  nothing 
j  in  the  epistle  itself  to  confirm  this  date.  Paul  does  not  here 
make  any  mention  of  his  bonds  as  he  does  in  all  his  epistles 
written  from  Rome.  He  says,  ind.ed,  chap.  vi.  17.  5  bear 
about  my  body  the  marks  of  the  Lord  Jesus ;  but  he  had  often 
suffered  before  he  came  to  Rome.  Some  learned  chronolo- 
gcrs  think  that  it  was  written  between  the  third  and  fourth 
journey  of  St.  Paul  to  Jerusalem  ;  and  between  his  first  and 
second  into  Galatia ;  which  opinion  appears  very  probable  ; 
for  since  tlie  apostle  says,  he  wonders  that  they  were  so  soon 
turned  to  another  Gospel,  this  epistle  must  have  been  written 
a  short  time  after  he  had  preached  in  Galatia. 

"  Nor  can  we  discern  in  the  epistle  any  notice  of  the  seconrf 
journey,  wliich  St,  Paul  made  into  tllis  country.  For  this  rea- 
son, it  is  thought  that  the  Epistle  to  the  Galatians  was  written 
at  Corinth,  where  the  apostle  made  a  long  stay  ;  or  else  in 
some  city  of  Asia,  particularly  Ephesus.  where  he  staid  some 
days,  on  his  way  to  Jerusalem,  Acts  xviii.  19 — 21 ;  tUerefore, 
in  all  protiability,  the  epistle  was  written  from  Corinth,  or 
from  Ephesus,  in  the  year  52  or  53." 

Dr.  Lardncr  confirms  this  opinion  by  the  following  con- 
siderations : 

1.  St.  Paul  says  to  the  Corinthians,  1  Cor.  xvi.  I.  Now,  con- 
ceryiing  the  collection  for  the  saints,  as  I  have  given  orders 
to  the  churches  of  Galatia,  so  do  ye ;  which  shows  that  at  the 
writing  of  that  epistle  to  the  Corinthians,  in  56,  he  had  a  good 
opinion  of  his  converts  in  Galatia  ;  and  that  he  had  no  doubt 
of  their  respect  to  his  directions;  which  probably  had  been 
sent  to  them  from  Ephesus  during  his  long  abode  there. 

2.  And  now  we  shall  be  better  able  to  account  for  what  ap- 
pears very  remarkable  :  when  Paul  left  Corinth,  after  his 
long  stay  lay  there,  he  went  to  Jerusalem,  having  a  vow ;  in 
his  way,  he  came  to  Ephesus,  Acts  xviii.  19 — 21.  And  when 
they  desired  him  to  tarry  longer  with  them,  he  consented  not, 
bitt  hade  the^n  farewell ;  saying,  I  must,  by  all  means,  keep 
this  feast  that  cometh,  at  Jerusalem  ;  but  I  will  return  unto 
you  again,  if  God  will.  When  we  read  this,  we  might  be  apt 
to  tliink  that  Paul  should  hasten  back  to  Ephesus,  and  return 
tliitlier  presently,  after  he  had  been  at  Jerusalem  ;  but  instead 
of  doing  so  after  he  had  been  at  Jerusalem,  he  went  down  to 
Antioch  ;  And  after  he  had  spent  some  time  there,  he  departed, 
and  irent  over  all  the  coinitry  of  Galatia  and  Phrygia  in 
order,  strengthening  the  disciples,  ver.  22,  23.  We  now 
seem  to  see  the  reason  of  this  course.  At  Corinth  he  heard  of 
tlie  defection  of  many  in  Galatia  ;  whereupon  he  sent  a  sharp 
letter  to  them  :  but,  considering  the  nature  of  the  case,  he 
judged  it  best  to  take  tlie  first  opportunity  to  go  to  Galatia, 
and  support  the  instructions  of  his  letter;  and,  both  together, 
had  a  good  eflTect  Galat.  iv.  19,  20.  My  little  children,  of 
wliotn  I  travail  in  birth  again — I  desire  to  be  present  with 
you,  and  to  change  my  voice  ;  for  Island  in  doubt  of  you  ; 
or  I  am  perplexed  for  you.  Now,  then,  we  see  the  reason  of 
the  aposth;'s  not  coming  directly  from  Jerusalem  to  Ephesus. 
However,  he  was  not  unmindlul  of  his  promise,  and  came 
thither  afterha  had  been  in  Galatia. 

3.  Upon  the  whole,  the  Epistle  to  the  Galatians  Is  an  early 
epistle ;  and  as  seems  to  me  most  probable,  was  written  at 
Corinth  near  the  er,d  of  A.  I).  52,  or  the  very  beginning  o{ 
.5.'?,  before  St.  Paul  set  out  to  go  to  Jerusalem,  by  the  way  of 
Ephesus. 

P.ut,  if  any  should  rather  think  that  it  was  written  &l  Ephe- 
sus, during  the  apostle's  short  stay  there,  on  his  way  from 
Corinth  to  Jerusalem,  that  will  make  but  very  little  difference; 
for  still,  according  to  our  computation,  the  epistle  was  written 
at  the  heginning  of  the  year  53.  See  Lardner's  Works,  vol. 
vi.  nag.  309. 

Every  thing  considered,  I  feel  no  hesitation  to  place  this 
cpislle  in  the  52d  or.53d  year  of  our  Lord;  citherthee/tdof  the 
former,  or  the  beginning  of  the  latter. 

From  the  complexion  of  this  cpislle,  it  appears  to  have 
been  written  to  the  Jeics  who  were  dispei-sed  in  Galatia  ;  see 
Acts  ii.  9.  And  altliougli  in  chap.  iv.  8,  it  is  said,  that  the  per- 
sons to  whom  the  apostle  writes  did  not  know  God,  and  did 
service  to  them  irhich  by  nature  were  not  gods ;  this  must 
be  understood  of  those  who  had  been  proselytes  to  the  Jewish 
religion,  as  the  9th  verse  sufficiently  shows;  for,  after  they 
had  been  converted  to  Christianity,  they  turned  again  to  the 
iceak  and  beggarly  elements. 

These  Galatians  were  doubtless  converted  by  St.  Paul,  sea 
Acts  xvi.  C.  xviii.  2S.  but  after  his  departure  from  them,  some 
teachers  had  got  in  among  tliein,  who  endeavoured  to  per- 
suade them,  and  successfully  too,  that  they  should  be  circum 
cised,  and  keep  the  Mosaic  law.  Sec  chap,  i,  6,  iv.  9,  10,  21.  v, 
1,  2,  vi.  12.  And  the  aposile  labours  lo  bring  them  back  from 
the  erroi-s  of  these  false  teachers. 

The  argu7nents  which  the  apostle  uses  to  prove  the  truth 


St.  Paul  especially  tailed 


GALATIANS. 


of  the  Christia7i  religion,as  well  as  the  7iullity  of  the  Mosaic 
institutions,  are  the  following: 

i.  That  himself,  immediately  after  liis  conversion,  without 
having  any  conference  with  any  of  the  apostles,  preached  the 
pure  doctrines  of  Christianitt/,  doctrines  strictly  conformable 
to  those  preached  by  the  genuine  disciples  of  the  Lord ;  and 
this  was  a  proof  that  he  had  received  them  by  immediate  in- 
spiration ;  as  he  could  have  known  them  no  other  way. 

2.  That  he  was  led  to  oppose  Peter,  because  he  had  with- 
drawn himself  from  communion  with  the  converted  Gentiles; 
and  thereby  gave  occasion  to  some  to  suppose  that  he  consi- 
dered the  law  as  still  binding  on  those  who  believed  ;  and  that 
the  Oentiles  were  not  to  be  admitted  to  an  equality  of  religious 
privileges  with  the  Jews. 

3.  That  no  rifes  or  ceremonies  of  the  Jewish  law  could  avail 
nny  thing  in  the  justification  of  a  sinner;  and  that  faith  in 
Clirist  was  the  only  means  of  justification. 

4.  That  their  oton  works  could  avail  nothing  towards  their 
justification:  (1.)  For  the  Spirit  of  God  was  given  them  in 
consequence  of  receiving  the  Christian  doctrine,  chap.  iii. 
ver.  2—5.     (2.)  That  the  works  of  the  law  cannot  justify,  be- 


. of  God  to  be  an  apostle. 

cause  Abraham  was  justified  by  faith,  long  before  the  law  of 
MiMes  was  given,  chap.  iii.  6,  7.  (3.)  That  the  curse  of  the  law, 
under  which  every  sinner  lives,  is  not  removed  but  by  tho 
sacrifice  of  Christ,  chap.  iii.  8,  9. 

5.  That  it  is  absurd  for  the  sons  of  God  to  become  slaves  to 
Mosaic  rites  and  ceremonies. 

The  rest  of  the  epistle  is  of  a  practical  nature.— Althougn 
subjects  of  this  kind  may  be  gathered  out  of  the  epistle,  yet  it 
is  very  evident  that  the  apostle  himself  has  observed  no  tech- 
nical division  or  arrangement  oi  his  matter;  his  chief  de- 
sign being— 1.  To  vindicate  his  own  apostleship,  and  to  show 
that  he  was  not  inferior  to  Peter  himself,  whom  their  false 
teachers  iippear  to  have  set  up  in  opposition  to  St.  Paul.  2.  To 
assert  and  maintain  justification  by  faith  in  opposition  to  all 
Judaizing  teachers.  3.  To  call  them  back  to  the  liberty  of 
the  Gospel,  from  which,  and  its  privileges,  they  had  shame- 
lessly apostatized ;  and,  4.  To  admonish  and  exhort  them  to 
walk  worthy  of  their  vocation,  by  devoting  themselves  to  the 
glory  of  God,  and  the  benefit  of  their  brethren.  Lastly,  he 
asserts  his  own  determination  to  be  faithful,  and  concludes 
with  his  apostolical  benediction. 


THE  EPISTLE  OF 
PAUL  THE  APOSTLE  TO   THE  GALATIANS. 


For  Chronological  Eras,  see  at  the  end  of  the  A-cts. 


CHAPTER  I. 

iS*;.  Pciul  shoirs  that  he  was  especially  called  of  God  to  be  an  apostle,  1.  Directs  his  epistle  to  the  churches,  through  the 
regions  of  Galatia,  2.  Commends  them  to  the  grace  of  Christ,  who  gave  himself  for  their  sins,  3—5.  Marvels  that  they 
had  so  soon  turned  away  from  the  grace  of  the  Gospel  of  Christ,  to  what  falsely  pretended  to  be  another  Gosoel  6  7  Pro- 
nounces him  accursed  who  shall  preach  any  other  doctrine  than  that  which  he  had  delivered  to  them,  8,  9.  Shoies  his 
own  uprightness,  and  that  he  received  his  doctrine  from  God,  10—12.  Gives  an  account  of  his  conversion  and  call  to 
the  apostleship  13— 17.  How  three  years  after  his  conversion,  he  went  up  to  Jerusalem,  and  afterward  went  through 
the  regions  of J>yria  and  Cibcia,  preaching  the  faith  of  Christ,  to  the  great  joy  of  the  Christian  churches  in  Judea,  18—24 
[A.  M.  cir.  405G.     A.  D.  cir.  52.     A.  U.  C.  80.5.     An.  Imp.  Claudii  Cajsaris  12.] 

PAUL,  an  apostle,  ("  not  of  men,  neither  by  man,  but  b  by 
Jesus  Clirist,  and  God  the  Father,  "=  who  raised  him  from 
the  dead  ;) 

2  And  all   the  brethren  ^  which  are  with  me,  •  unto   the 
churches  of  Galatia  : 

3  f  Grace  be  to  you  and  peace  from  God  the  Father,  and  from 
our  Lord  Jesus  Christ, 

4  s  Who  gave  himself  for  our  sins,  that  he  might  deliver  us 


nVcrll,  1'2— h  Acls9,(i.&; 
K.a4,81.-c  I  Cor.l6.1.-fRoi 
1.2.  IThesE.l.l.  2Thes3.1.a.  2.Tohn3. 


10,  15,  SI. &a'-.  16.    Tit. 1. 3. —c  ActsS.a4— d  Ph:i  a. 
1.7.   lCor.1.3.    aCor.l.a.    Eph.l.a.    Phil. I. a.  Col. 


NOTES. — 1.  Paul,  an  apostle,  not  of  men]  Not  commis- 
sioned by  any  assembly  or  council  of  the  apostles. 

Neither  by  man]  Nor  by  any  one  of  tlie  apostles  ;  neither 
hy  James,  who  seems  to  have  been  president  of  the  apostolic 
council  at  Jerusalem  ;  nor  by  Peter,  to  whom,  in  a  particular 
manner,  the  keys  of  the  kingdom  were  entrusted. 

But  by  Jesus  Christ]  Having  his  mission  immediately 
from  Christ  himself,  and  God  the  Father,  who  raised  him 
from  the  dead,  see  Acts  xxii.  14,  15.  and  commanded  him  to 
go  both  to  the  Jews  and  to  the  Gentiles,  to  open  their  eyes  ;  to 
turn  them  from  darkness  to  light,  and  from  the  power  of  Satan 
unto  God,  that  they  might  obtain  remission  of  sins,  and  an  in- 
heritance among  them  that  are  sanctified.  See  Acts  ix.  1,  &c. 
and  the  notes  there. 

2.  And  all  the  brethren  lehich  are  with  me]  It  is  very  likely 
that  this  refers  to  those  who  were  his  assistants  in  preaching 
tr.e  Gospel ;  and  not  to  any  private  'members  of  the  church. 

Churches  of  Galatia]  Galatia  was  a  region  or  province  of 
Asia  Minor;  there  was  neither  city  nor  toivn  of  this  name.— 
See  the  Preface.  But  as,  in  this  province,  St.  Paul  had  plant- 
ed several  churches,  he  directs  the  epistle  to  the  wliole  of 
them ;  for  it  seems  they  were  all  pretty  nearly  in  the  same 
state,  and  needed  the  same  instructions. 

3.  Grace  be  to  you,  &c.]     See  on  Rom.  i.  7. 

4.  Who  gave  himself  for  our  sins]  Who  became  a  sin-offer- 
ing to  God,  in  behalf  of  mankind,  that  they  might  be  saved 
from  their  sins. 

Deliver  us  from  this  present  evil  trorld]  These  words  can- 
not mean  created  nature,  or  the  earth  and  its  productions ; 
nor  even  wicked  men.  The  former  we  shall  need  while  we 
live,  the  latter  we  cannot  avoid;  indeed,  they  are  those,  who 
when  converted,  form  the  church  of  God  :  and,  by  the  succes- 
sive conversion  of  sinners,  is  the  church  of  Christ  maintain- 
ed :  and  the  followers  of  God  must  live  and  labour  among 
them,  in  order  to  their  conversion.  The  apostle,  therefore 
must  mean  the  Jews,  and  their  system  of  carnal  ordinances'; 
statutes  which  were  not  good,  and  judgments  bu  which  they 
could  not  live,  Ezek.  xx.  25.  And  the  whole  of  their  ecclesi- 
astical economy,  which  was  a  burthen  neither  they  nor  their 
Jatliers  were  able  to  bear,  Acts  xv.  10.  Schoettgen  contends 
V^^l  1  ,  T?^'^  rrovnpoi,  which  we  translate  evil,  should  be 
/nftm,r  /I  m"".""*'  "Jopprcssivc,  US  it  comcs  from  ttoi^os, 
comencemen/'vlf-  ^^®  ''^^^"^  '^"^^^  occasion,  in  the  very 
comencement  of  the  epistle,  to  inform  the  Galatians,  th:it  it 

202 


h  from  this  present  evil  world,  according  to  the  will  of  God  and 
our  Father : 

5  To  whom  be  glory  for  ever  and  ever.    Amen. 

6  I  marvel  that  ye  are  so  soon  removed  i  from  him  that  call- 
ed you  into  the  grace  of  Christ  unto  another  Gospel : 

7  k  Which  is  not  another;  but  there  be  some  'that  trouble 
you,  and  would  pervert  the  Gospel  of  Christ. 

8  But  though  ">  we,  or  an  angel  from   heaven,  preach  any 

g  Matt.Sn.aS.  Rom. 4. 25.  Ch.2.20.  Tit.2. 14.— h  Sm  Isa  65, 17.  John  15. 19  &  17 
14.  Heb25&6,5.  1  John  5. 19.— i  Ch.5.8.— k  2  Cor.11.4.— 1  ,\cts  15.1.  24  2  Cor  2 
17.&11.13.   Ch.5.10,  ia.-m  1  Cor.16.22. 


was  according  to  the  will  and  counsel  of  God  that  circumcision 
should  cease :  and  all  the  other  'ritual  parts  of  the  Mosaic 
economy  ;  and  that  it  was  for  this  express  purpose,  that  Jesus 
Christ  gave  himself  a  sacrifice  for  our  sm.s,  because  the  lata 
could  not  mak-v  the  comers  thereunto  perfect.  It  had  pointed 
out  the  sinfulness  of  sin,  in  its  various  ordinances,  wash- 
ings, &c.  And  it  had  showed  forth  the  guilt  of  sin,  in  its 
numerous  sacrifices ;  but  the  common  sense,  even  of  its  own 
votaries,  told  them  that  it  was  impossible  that  the  blood  of  bulls 
and  goats  should  take  aioay  sin.  A  higher  atonement  was 
necessary;  and  when  God  provided  that,  all  its  shadows  and 
representations  necessarily  ceased.  See  the  note  on  chap.  iv. 
ver.  3. 

5.  To  whom  be  glory  for  ever]  Let  him  have  the  glory  to 
whom  alone  it  is  due,  for  having  delivered  us  from  the  present 
evil  world,  and  from  all  bondage  to  Mosaic  rites  and  cere, 
monies. 

6.  /  marvel  that  ye  are  so  soon  removed]  It  was  a  matter 
of  wonder  to  the  apostles,  that  a  people  so  soundly  converted 
to  God,  should  have  so  soon  made  shipwreck  of  their  faith. 
But  mutability  itself  has  not  a  more  apt  subject  to  work  upon, 
than  the  human  heart;  the  alternate  workings  of  diflTerent 
passions,  are  continually  either  changing  the  character,  or 
giving  it  a  different  colouring.  Reason,  not  passion;  the 
word  of  God,  not  the  sayings  of  me7i,  should  alone  be  con- 
sulted in  the  concerns  of  our  salvation. 

From  him  that  called  you]  The  apostle  seems  here  to  mean 
himself.  He  called  tham  into  the  grace  of  Christ;  and  they 
not  only  abandoned  that  grace,  but  their  hearts  became  great- 
ly estranged  from  him ;  so  that,  though  at  first  they  would 
have  plucked  out  their  eyes  for  him,  they  at  last  counted  him 
their  enemy,  chap.  iv.  14 — 16. 

Another  Gospel]  It  is  certain  that,  in  the  vei-y  earliest  ages 
of  the  Christian  cjiurch,  there  were  several  spurious  Gospels 
in  circulation  ;  and  it  was  the  multitude  of  tliese  false  or  in- 
accurate relations,  that  induced  St.  Luke  to  write  his  own. 

See  Luke  i.  1.  We  have  the  names  of  more  than  seventy  of 
these  spurious  narratives,  still  on  record ;  and  in  ancient 
writers  many  fragments  of  them  remain :  these  have  been  col- 
lected and  published  by  Fahricius,  in  his  account  of  the 
apocryphal  books  of  the  New  Testament,  3  vols.  Svo.  In  some 
of  these  Gospels,  the  necessity  of  circumcision,  and  subjection 
to  the  Mosaic  law,  in  unity  with  the  Gospel,  were  strongly 
inculcated.    And  to  one  of  these  the  apostle  seems  to  refer 


He  mentions  his 


CHAPTER  I. 


(liferent  Journeys, 


other  Gospel  unto  you  than  that  which  we  have  preaclied  unto 
yon,  let  him  be  accursed. 

9  As  we  said  before,  so  sny  I  now  again.  If  any  man  preach 
any  other  Gospel  unto  you  "  than  that  ye  have  received,  let 
him  be  accursed. 

10  For,  ""  do  I  now  ■"  persuade  men,  or  God  1  or  '  do  I  seek  to 
please  menl  for  if  I  yet  pleased  men,  I  should  not  be  the  ser- 
-vant  of  Christ. 

11  '  But  I  certify  you,  brethren,  that  the  Gospel  which  waa 
preached  of  me  is  not  after  man. 

12  For  '  I  neither  received  it  of  man,  neither  was  I  taught  it, 
but '  by  tlie  revelation  of  Jesus  Christ. 

13  For,  ye  have  heard  of  my  conversation  in  time  past  in  the 
Jews'  religion,  how  that  "  beyond  measure  I  persecuted  the 
church  of  God,  and  •'  wasted  it : 

14  And  profited  in  tlie  Jews'  religion  above  many  my  w  equals 
in  mine  own  nation,  '■  being  more  exceedingly  zealous  ^  of  the 
iraditions  of  my  fathers. 

15  *  But  when  it  pleased  God,  '  who  separated  me  from  my 
mother's  womb,  and  called  me  by  his  grace, 

n  Deu.4.2.&  12.3'>.  Prov.SOG.  Rev.2a.  18— o  1  Thess  3.4.— p  1  SBm.24.7.  Mall. 
28.14.  I  .lohnS.'J— (I  I  ThC3s.2.4.  James  4.4.— r  1  Cor.  15.  l.-s  I  Cor.  15.1,  3,  Vor. 
1.— I  Eph.3  ;*,— u  Acis!).  1.  &a.'.4.fcS6. 11.  1  Tim.l.I:).— v  Aas  8  3.— w  Or.  equal 
In  years._x  Acis:>;3.Si,26.9.   Phil.3.6.-y  Jer.9. 14.   Mali. 15. i    Mark  7.6. 


7.  Which  is  vol  another}  It  is  called  a  Gospel,  but  it  differs 
most  essentially  from  the  authentic  narratives  published  by 
\he  evangelists.  It  is  not  Gospel,  i.  e.  good  tidings;  for  it 
ioadt  you  again  with  the  burdens  fi-om  which  the  genuine 
Gospel  has  disencumbered  you.     Instead  of  giving  you  peace, 


gained 


tt  troubles  you ;  instead  of  being  a  useful  supplement  to  the 
Gospel  of  Christ,  W.  perverts  that  Gospel,     lou  have  gai 
notiiing  but  loss  ana  damage  by  the  change. 

8.  But  though  we,  or  an  angel]  That  Gospel  which  I  have 
already  preached  to  you,  is  the  only  true  Gos])el ;  were  I  to 
prencli  any  other,  I  should  incur  the  curse  of  God.  If  your 
false  teacliers  pretend,  as  many  in  early  times  did,  that  they 
received  their  accounts  by  the  ministry  of  an  angel,  let  them 
he  nccur.«ed  ;  separate  them  from  your  company,  and  have  no 
religious  cominu7iion  \\'\\.\i  them.  Leave  them  to  that  God 
wlio  will  show  his  displeasure  against  all  who  corrupt,  all 
who  add  to,  and  all  wlio  take  from  the  word  of  his  revelation. 

Let  all  tliosp,  who,  from  the  fickleness  of  their  own  minds, 
are  ready  to  favour  tlie  reveries  of  every  pretended  prophet 
and  prophetess  who  starts  up,  consider  the  awful  words  of 
tlic  aposlle.  As  in  tlie  law,  tlie  receiver  of  stolen  goods  is  as 
<iad  as  the  thief;  so  the  encouragers  oi  such  pretended  reve- 
lations, are  as  bad,  in  the  sight  of  God,  as  those  impostors 
■tlicmselvps.  Wliat  says  the  word  of  God  to  them'?  Let  them 
ie.  accursed.    Reader,  lay  tliese  things  to  heart 

9.  Let  him  be  accursed.]  Perhaps  this  is  not  designed  as  an 
imprecation,  but  a  simple  direction  ;  for  the  word  here  may 
he  understood  ns  implying  that  such  a  person  should  have  no 
countenance  in  his  bad  work,  but  let  him,  as  Theodoret  ex- 
presses it,  nXA(jr/)(of  rrco  rov  Kotvov  iruiiiaroi  rrji  eKK\iiiTtas,  be 
sfparaled  from  the  communion  of  the  church.  This,  how- 
ever, would  also  imply  that,  unless  the  person  repented,  the 
jDlvine  judgmeots  would  soon  follow. 

10.  Do  I  noir  persuade  men',  or  God?]  The  words  KsiSctv 
Tov  Ocnv,  maybe  rendered  to  court  or  solicit  the  favour  of 
(rod;  as  the  after  clause  sufficiently  proves.  This  accepta. 
tion  of  TTEiSta',  is  very  common  in  Greek  authors.  Wliile  the 
apostle  was  a  persecutor  of  the  Christians,  he  was  the  servant 
c/'vien;  and  pleased  men.  When  he  embraced  the  Christian 
doctrine,  he  became  the  servant  of  God,  and  pleased  him.  He 
tJierefore  intimates,  that  he  was  a  widely  different  person 
now,  from  what  he  had  been  while  a  Jew. 

11.  But  I  certify  you,  brethren,  &c.]  I  wish  you  fully  to 
compreliend,  that  tlie  Gospel  whicli  I  preached  to  you  is  not 
after  man;  there  is  not  a  spark  of  human  invention  in  it:  nor 
tlie  slightest  touch  of  human  cunning. 

12.  /  neither  received  it  of  man]  By  means  of  any  apostle  ; 
es  was  remarked  on  ver.  1.  No  man  taught  me  what  I  have 
preached  to  you. 

But  by  the  revelation  of  Jesus  Christ.]  Being  commission- 
ed by  himself  alone;  receiving  the  knowledge  of  it  from 
Christ  crucified. 

13.  Ye  have  heard  of  my  conversation]  Trjv  enrjv  ava^podirit', 
my  manner  of  life;  the  mode  in  which  I  conducted  myself. 

Beyond  measure  I  persecuted  the  church]  For  proof's  of 
this,  the  reader  is  referred  to  Acts  ix.  1,  2.  xxii.  1.  and  tlie 
notes  there.  The  apostle  tells  them  that  they  had  heard  this ; 
because,  being  Jeics,  they  were  acquainted  with  what  had 
taken  place  in  Judea,  relative  to  these  important  transactions. 

M.  And  profited  in  the  Jews'  religion]  The  apostle  does 
not  mean  that  he  became  more  exemplary  in  the  love  and 
practice  of  the;)2t7e  laic  of  God,  than  any  of  his  countrymen  ; 
but  that  he  was  more  profoundly  skilled  in  the  traditions  of 
tlie  F<itli£rs,  than  most  of  h\sftltotr-stude7its  were ;  or  as  the 
word  cvyri\iKt(.>rai,  may  mean,  his  contemporaries. 

h).  Who  separated  me  from  my  'mother's  womb]  Him 
Wliom  I  acknowledge  as  the  God  of  Nature,  and  the  God  of 
grace ;  who  preserved  me  by  his  providence,  when  I  was  a 
•  helpless  infant;  and  sorerf  by  his  grace  when  I  was  an  adult 
persecutor.  For  some  useful'  remarks  on  these  passages,  see 
the  Introduction,  sect.  ii. 

16.  To  rereal  his  Son  in  me]  To  make  me  know  Jesus 
CLrisi,  and  the  power  of  his  resurrection. 


16  •  To  reveal  his  Son  in  me,  that  ^  I  might  preach  him  among 
the  heathen  ;  immediately  I  conferred  not  with  ■=  flesh  ana 
blood  : 

17  Neither  went  I  up  to  Jerusalem  to  them  which  were  apos- 
tles before  me  ;  but  1  went  into  Arabia,  and  returned  again 
unto  Damascus. 

18  t  Then  after  three  years  <i  I  «  went  up  to  Jerusalem  to  see 
Peter,  and  abode  with  him  fifteen  days. 

19  But  f  other  of  the  apostles  saw  I  none,  save  ^  James  the 
Lord's  brother. 

20  Now  the  things  which  I  write  unto  you,  h  behold,  before 
God,  I  lie  not. 

21  '  Afterwards  I  came  into  the  regions  of  Syria  and  Ci- 
licia ; 

22  And  was  unknown  by  face  ^  unto  the  churches  of  Judea 
which  '  were  in  Christ : 

23  But  they  had  heard  only.  That  he  which  persecuted  us  in 
times  past  now  preacheth  the  faith  which  once  he  destroyed. 

24  And  they  glorified  God  in  me. 


•A.  D.  3.1— ziBa.ig.  1,S.  .Tcr.t.S 
4.6  —b  Acts  9. 1.5. &  iS.gl ,  &  :26. 17, 
16.511.    Eph  6. 12.— fA.  D.  38.- 


9.15.&I3.2  fcSa  14, 15.  Rom  l.l.-BSCor. 
Dm. 11. 13.  Eph.3.8.-c  Mau.16.17.  1  Cor. 
ned.— fl  Cor.9.6.— gM«U. 


13.55.  Mark  6.3.-h  Rom. 9.1. —i  Aci39.30.-k  1  Thes3.g.l4.-1  Ko]ii.l6.7. 


That  I  might  preach  him  among  the  heathen]  For  it  was 
to  the  Gentiles  and  the  dispersed  Jexcs  among  the  Gentiles, 
tliat  St.  Paul  was  especially  sent.  Peter  was  sent  more  par- 
ticularly to  the  Jews,  in  tlie  land  of  Judea;  Paul  to  those  in 
tlie  different  Greek  provinces. 

/  conferred  not  witii  flesh  and  blood]  I  did  not  take  coun- 
sel with  men  ;  aapl  kui  atfxa,  which  is  a  literal  translation  of 
the  Hebrew  mi  -iii'3  basar  vedam,  flesh  and  blood ;  is  a 
periphrasis  for  man,  any  man;  a  human  being,  or  beings 
of  any  kind.  Many  suppose  that  the  apostle  means  he  did 
not  dally,  or  Jake  counsel  with  the  erroneous  suggestions,  and 
iinreneiced  propensities  of  his  own  heart,  or  those  of  others ; 
but  no  such  thing  is  intended  by  the  text.  St.  Paul  waa  satis- 
fied that  his  call  was  of  God ;  he  had  tliereforc  no  occasion  to 
consult  man. 

17.  Neither  went  I  up  to  Jerusalem]  The  aim  of  the  apos- 
tle, is  to  show,  that  he  had  his  call  so  immediately  and  point- 
edly from  God  himself,  that  he  had  no  need  of  the  concurrence 
even  of  the  apostles :  being  appointed  by  the  same  authority, 
and  fitted  to  the  work  by  the  same  grace  and  Spirit  as  they 
were. 

But  I  icent  into  Arabia]  That  part  o(  Arabia  which  was 
contiguous  to  Damascus ;  over  which  Aretas  was  then  king. 
Of  this  journey  into  Arabia,  we  have  no  other  account.  As 
St.  Luke  was  not  then  with  him,  it  is  not  inserted  in  the  Acts 
of  tlie  Apostles.  See  the  Introduction,  page  iii.  II  6.  Jerusa- 
lem was  the  stated  residence  of  the  apostles;  and  wlien  all 
the  other  believers  were  scattered  throughout  the  regions  of 
Judea  and  Samaria,  we  find  the  apostles  still  remaining  un- 
molested at  Jerusalem  !     Acts  viii.  1. 

18.  After  three  years  I icent  up  to  Jerusalem  to  see  Peter] 
These  tliree  years  may  be  reckoned  either  from  the  departure 
of  Paul  froar  Jerusalem;  or,  from  his  return  from  Arabia  to 
Damascus. 

To  see  Peter — 'Ifopijirat  nerpov,  to  become  personally  ac- 
quainted with  Peter :  for  this  is  the  proper  import  of  the  verb 
is-opeiv,  from  which  we  have  the  word  Is-opia,  history,  which 
signifies  a  relation  of  things  fro?n  personal  knowledge,  and 
actual  acquaintance.  How  far  this  is  now,  from  the  sense 
in  which  we  must  take  tlie  word,  ninety-nine  of  every  liun- 
dred  of  our  histories  sufficiently  show.  They  are  any  thing 
but  true  relations  oi  facts  and  persons. 

And  abode  with  him  ff teen  days.]  It  was  not  therefore  to 
get  religious  knowledge  from  him,  that  he  paid  him  this  visit. 
He  knew  as  much,  if  not  more,  of  the  Jewish  religion,  as 
Peter  did  ;  and  as  to  the  Gospel,  he  had  received  that  from 
the  same  source:  and  had  preached  it  three  years  before 
this. 

10.  James  the  Lord's  brother.]  Dr.  Paley  observes.  There 
were  at  Jenisalem  two  apostles,  oral  least,  <!ro  eminent  mem- 
bers of  the  church,  of  the  name  of  James.  This  is  distinctly 
inferred  from  tlie  Acts  of  the  Apostles,  chap.  xii.  ver.  2.  where 
the  historian  relates  the  death  of  James  the  brother  of  John  : 
and  yet,  in  the  xvth  chapter  and  in  chap.  xxi.  18.  he  records 
a  speech  delivered  by  James  in  the  assembly  of  the  apostles 
ana  elders.  In  this  place,  James,  tlie  Lord's  brother,  is  men- 
tioned thus,  to  distinguish  him  from  James,  the  brother  of  John. 
Some  think  there  were  three  of  this  name:— 1.  James,  our 
Lord's  brother;  or  cousin,  as  some  will  have  it:  2.  James, 
the  son  oi  Alhpmus :  and,  3.  James,  the  son  of  Zebedee.  But 
the  two  former  names  belong  to  the  same  pereon. 

2(1.  Before  God,  I  lie  not.]  This  he  speaks  in  reference  to 
having  seen  only  Peter  and  James  at  Jerusalem,  and  conse- 
quently to  prove,  that  he  had  not  learned  the  Gospel  from  the 
assembly  of  the  apostles  at  Jerusalem ;  nor  consequently  re- 
ceived his  commission  from  them. 

21.  Afterward  I  came  into  the  regions  of  Syria,  &c.]  The 
course  of  the  apostle's  travels,  after  his  conversion,  was  this: 
He  went  from  Damascus  to  .lerusalem ;  and  from  Jerusalem 
into  Syria  and  Cilicia.  "At  Damascus  the  disciples  took  him 
by  night,  and  let  him  down  by  the  wall  in  a  basket;  and  when 
Saul  was  come  to  Jerusalem,  he  essayed  to  join  himself  to  the 
disciples."  Acts  ix.  25.  Afterward,  when  the  brethren  knew 
203 


TTie  apostle's  account  of  his 


GALATIANS. 


journey  to  Jerusalem. 


the  conspiracy  formed  against  him  at  Jerusalem,  thoy  broiiglit 
him  down  to  fMsarea,  and  sent  him  forth  to  Tarsus,  a  city 
of  Cilicia,  chap.  ix.  30.  This  account  in  tlie  AcCs,  agrees  with 
that  in  tliis  epistle. 

22.  And  was  unknown  by  face]  I  was  not  personally  ac- 
quainted with  any  of  the  churches  of  .ludea  ;  I  was  converted 
in  anotlier  place,  and  had  not  preached  the  Gospel  in  any 
Christian  congregation  in  thdt  country.  I  knew  only  those  at 
Jenisalem. 

23.  nicy  had  heard  only]  As  a  persecutor  of  the  church 
of  Christ,  I  was  well  known ;  and  as  a  convert  to  Christ,  I  was 
not  less  so.  The  fame  of  both  was  great ;  even  where  I  was 
personally  unknown. 

24.  They  glorified  God  in  me]  Hearing  now  that  1  preached 
that  faith  which  before  I  had  persecuted,  and  endeavoured  to 
destroy ;  they  glorified  God  for  the  grace  which  had  wrought 
my  conversion.  I  owe  nothing  to  them ;  I  owe  all  to  God ; 
and  they  themselves  acknowledge  this.  I  received  all  from 
God,  and  God  has  all  the  glory. 

1.  It  appeared  of  great  importance  to  St.  Paul  to  defend  and 
vindicate  his  Divine  mission.  As  he  had  none  from  vian,  it 
was  the  more  necessary  that  he  should  be  able  to  show  plainly, 
that  he  had  one  from  God.  Paul  was  not  brought  into  the 
Christian  ministi-y  by  any  rile  ever  used  in  tlie  Christian 
church.  Neither  bishop  nor  presbyter  ever  laid  hands  on 
liim :  and  he  is  more  anxious  to  prove  this,  because  his  chief 
honour  arose  from  being  sent  immediately  by  God  himself; 
his  conversion  and  the  purity  of  his  doctrine  showed  whence 
he  came.  Many  since  liis  lime,  and  in  the  pi-esent  day,  are 
far  more  anxious,  to  show  that  they  are  legitimately  appoint- 
ed by  MAN  than  by  God;  and  are  fond  of  displaying  their  hu- 
onan  credentials.  These  are  easily  shown:  those  that  come 
from  God  are  out  of  tlieir  reach.  IIow  idle  and  vain  is  a 
hoaste A  succession  from  the  apostles,  while  ignorance,  intole- 
rance, pride,  and  vain-glory  prove  that  those  very  persons 
have  no  commission  from  heaven !  Endless  cases  may  occur, 
where  vian  sends,  and  yet  God  will  not  sanction.  And  that 
Tnan  has  no  right  to  preach  nor  administer  the  sacraments  of 
the  church  of  Christ,  whom  God  has  not  sent;  though  the 
whole  assembly  of  apostles  had  laid  their  hands  on  him. 
God  never  sent,  and  never  will  send,  to  convert  others,  a  man 
who  is  not  converted  himself.  He  will  never  send  him  to 
teach  meekness,  gentleness,  and  long-suffering;  who  is 
proud,  overbearing,  intolerant,  and  impatient.  lie,  in  whom 
the  Spirit  of  Christ  does  not  dwell,  never  had  a  commission  to 
preach  the  Gospel.  He  may  boast  of  his  human  authority,  but 
God  will  laugh  him  to  scorn.  On  the  other  hand,  let  none 
run  before  he  is  sent:  and  when  he  has  get  the  authority  of  God, 
let  him  be  careful  to  take  that  of  the  church  with  him  also. 

2.  The  apostle  was  particularly  anxious  that  the  Gospel 
should  not  be  corrupted;  that  the  church  might  not  be  per- 
verted.   Whatever  corrupts  the  Gospel,  subverts  the  church. 


The  church  is  a  spiritual  building,  and  stands  on  a  spiritual 
foundation.  Its  membei's  are  compared  to  stones  in  a  build- 
ing ;  but  they  are  living  stones,  each  instinct  with  the  spirit 
of  a  Divine  life:  Jesus  is  not  only  X\\&  foundation  and  the 
headstone ;  but  the  Spirit  that  quickens  and  animates  all. 
A  church,  wliere  the  members  are  not  alive  to  God,  and  where 
the  minister  is  nol  filed  with  the  meekness  and  gentleness 
of  Jesus,  differs  as  much  from  a  genuine  church,  as  a  corpse 

I  does  from  an  active  human  being.  False  teachers  at  Galatia 
corrupted  the  church  by  introducing  those  Jewish  ceremonies 

'  which  God  had  abolished;  and  the  doctrine  of  justification 
by  tlie  use  of  those  ceremonies,  which  God  had  shown,  by  the 

I  death  of  his  Son,  to  be  of  none  effect.  "  If  those,"  says  Q.uesnel, 
"  ai-e  justly  said  to  pervert  the  Gospel  of  Christ,  who  were  for 
joining  with  it  human  ceremonies,  which  God  himself  insti- 
tuted ;  what  do  those  do,  who  would  fondly  reconcile  and  blend 

;  it  with  \.\\e  pomps  of  the  devil?  The  purity  of  the  Gospel  can- 
not admit  of  any  mixture.  Those  who  do  not  love  it,  are  so  far 

j  from  building  up,  that  they  (rouble  and  overturn  all.    There 

1  is  no  ground  of  trust  and  confidence  for  such  workmen." 

3.  If  he  be  a  dangerous  man  in  the  church,  who  introduces 
j  Jewish  or  human  ceremonies,  which  God  has  not  appointed, 
j  how  much  more  is  he  to  be  dreaded,  who  introduces  any 
\  false  doctrine,  or  who  labours  to  undermine  or  lessen  the  in- 
\fluence  of  that  which  is  true ')  And  even  he  who  does  not  faith- 
1  fully  and  earnestly  preach  and  inculcate  the  true  doctrine,  is 

not  a  true  pastor.     It  is  not  sufKcient  that  a  man  preach  no 
I  error,  he  must  preach  the  truth,  the  ichole  truth,  and  nothing 
but  tlie  truth. 

4.  How  is  it  that  we  have  so  many  churches  like  that  at 
Galatia?  Is  it  not  because,  on  one  hand,  we  disturb  the  sim 
plicity  of  the  Christian  worship  by  Jewish,  heathenish,  or  im- 
proper rites  and  ceremonies;  and  on  the  other,  corrupt  the 
purity  of  its  doctrines,  by  the  inventions  of  men.  How  does 
the  apostle  speak  of  such  corrupters'!  Let  them  be  accursed. 
How  awful  is  this  !  Let  every  man  who  ofliciates  as  a  Chris- 
tian minister,  look  well  to  this.  His  own  soul  is  at  stake; 
and  if  any  of  the  flock  perish  through  his  ignorance  or  neglect, 
their  blood  will  God  require  at  the  watchman's  hand. 

5.  St.  Paul  well  knew  that  if  he  endeavoured  to  please  man, 
he  could  not  he  the  servant  of  Christ.  Can  any  minor  minis- 
ter hope  to  succeed,  where  even  an  apostle,  had  he  followed 
that  line,  could  not  "i  The  interests  of  Christ  and  those  of  the 
world  are  so  opposite,  that  it  is  impossible  to  reconcile  them : 
and  he  who  attempts  it  shows  thereby,  that  he  knows  neither 
Christ  nor  the  world,  though  so  deeply  immersed  in  the  spirit 
of  the  latter. 

6.  God  generally  confounds  the  expectations  of  men-plea- 
sing ministers ;  they  never  ultimately  succeed  even  with  men. 
God  abhors  them ;  and  those  whom  they  have  flattered,  (inJ 
them  to  be  dishonest,  and  cease  to  trust  them.  He  who  is  un- 
faithful to  his  God,  should  not  be  trusted  by  man. 


CHAPTER  II. 

The  apostle  mentions  his  journey  to  Jerusalem  tcilh  Baryiabas  and  Titus,  1.  Shows  that  he  went  thither  by  revelation, 
and  what  he  did,  while  there,  and  the  persons  with  whom  he  had  intercourse,  2 — 8.  Bow  the  apostles  gave  him  the  right 
hand  of  fellowship,  9,  10.  How  he  opposed  Peter  at  Antioch,  and  the  reason  why,  11 — 14.  Shows  that  the  Jeics  as  well 
as  the  Gentiles  must  be  justified  by  faith,  15,  16.  They  ivho  seek  this  justification  should  act  with  consistency,  17,  18. 
Gives  his  own  religious  experience,  and  shows,  that  through  the  law,  he  was  dead  to  the  law,  and  crucified  with  Christ, 
19,  20.  Justification  is  7iot  of  the  law,  but  by  the  faith  of  Christ,  21.  [A.  M.  cir.  4056.  A.  D.  cir.  52.  A.  U.  C.  805.  An. 
Imp.  Claudii  Cfesaris,  12.] 


THEN  fourteen  years  after  "  I  went  up  again  to  Jerusalem 
witli  Barnabas,  and  took  Titus  with  me  also. 
2  And  I  went  up  by  revelation,  band  communicated  unto  them 
that  Gospel  which  I  preach  among  the  Gentiles,  but  '^  privately, 


a  Aclsln.ia— b  Ams  15.12. 


NOTES. — Verse  1.  TVien  fourteen  years  after]  There  is 
a  considerable  difference  among  critics  concerning  the  time 
epecified  in  this  verse:  the  apostle  is  however  generally  sup- 
posed to  refer  to  the  journey  he  took  to  Jerusalem,  about  the 
question  of  circumcision,  mentioned  in  Acts  xv.  4,  &c.  These 
years,  says  Dr.  Whitby,  must  be  reckoned  from  tlie  time  of 
his  conversion  mentioned  here,  chap.  i.  18.  which  took  place 
A.  D.  35,  [33,]  his  journey  to  Peter  was  A.  D.  38,  [36,]  and  then 
between  that,  and  the  council  of  Jerusalem,  assembled,  A.  D. 
49,  [52,]  will  be  fourteen  intervening  years.  Tlie  dates  in 
brackets  are  according  to  the  clironology  which  I  follow  in  the 
Acts  of  the  Apostles.  Dr.  Whitby  has  some  objections  against 
this  chronology,  which  may  be  seen  in  his  notes.  Others  con- 
tend that  the  journey,  of  which  tlie  apostle  speaks,  is  that 
mentioned  Acts  xi.  27,  &c.  when  Barnabas  and  Saul  were 
Kent  by  the  church  of  Antioch  with  relief  to  the  poor  Chris- 
tians in  Judea ;  there  being  at  that  time  a  great  dearth  in  that 
land.  St.  Luke's  not  mentioning  Titvs  in  that  journey,  is  no 
valid  objection  against  it ;  for  he  does  not  mention  him  in  any 
part  of  his  history;  this  being  the  first  place  in  whicii  liis 
name  occurs.  And  it  does  seem  as  if  St.  Paul  did  intend  pur- 
posely, to  supply  that  defect,  by  his  saying,  1  went  up  icith 
Barnabas,  and  took  Titus  loitlt  me  also.  The  former,  St. 
I.uke  relates,  Acts  xi.  30.  the  latter  St.  Paul  supplies. 

2.  7  went  up  by  revelation]  This  either  means  that  he 
went  up  at  that  time  by  an  express  revelation  from  God  tiiat 
•t  was  his  duty  to  do  so,  made  cither  to  the  church  of  Antioch 
to  send  these  persons  to  Jerusalem  ;  or  to  these  persons  to  go, 
according  to  the  directions  of  that  church  ;  or,  the  apostle 
201 


to  them  which  were  of  reputation,  lest  by  any  means  ^  I  should 
run,  or  had  run,  in  vain. 

3  But  neither  Titus,  who  was  with  mc,  being  a  Greek,  was 
compelled  to  be  circumcised  : 

c  Or,  severall}-.— d  Phil.2. 16.   1  TIies3.3.5. 


here  wishes  to  say,  that  having  received  the  Gospel  by  reve- 
lation from  God  to  preach  Christ  among  the  Gentiles,  he  went 
up  according  to  that  revelation,  and  told  what  God  had  done 
by  him  among  the  Gentiles  :  or  it  may  refer  to  the  revelation 
made  to  certain  prophets  who  came  to  Antioch,  and  particu- 
larly Agabus,  who  signified  by  the  Spirit  that  there  would  be 
a  dearth  :  in  consequence  of  which  the  disciples  purposed  to 
send  relief  totheirpoorbrethren  at  Jerusalem.  Acts  xi.27— 30. 

BzU  privately  to  them  which  were  of  reputatiori]  Toig 
SoKOVcri,  to  the  chief  men;  those  who  were  highest  in  reputa- 
tion among  the  apostles.  Aokovitcs,  according  to  Hesychius, 
is  hi  cvioloi,  the  honourable.  With  these  the  apostle  inti- 
mates, that  he  had  some  private  conferences. 

Lest  by  any  means]  And  he  held  these  private  conferences 
with  those  more  eminent  men,  to  give  them  information  how, 
in  consequence  of  his  divine  call,  he  had  preached  the  Gos- 
pel to  the  Gentiles;  and  the  great  good  which  God  had 
wrought  by  his  ministry:  but  they,  not  knowing  the  nature 
and  end  of  his  call,  might  be  led  to  suppose  he  had  acted 
wrong,  and  thus  laboured  in  vain  ;  and  that  if  he  still  conti- 
nued to  act  thus,  he  should  labour  in  vain.  It  was  necessary, 
therefore,  that  he  should  give  the  apostolic  council  the  fullest 
information  that  he  had  acted  according  to  the  Divine  mind 
in  every  respect ;  and  had  been  blessed  in  his  deed. 

3.  But  neither  Titus  who  irns  tcilh  me]  The  apostle  pro- 
ceeds to  state,  that  his  account  was  so  patisfactory  to  the  apos- 
tles, that  they  not  only  did  not  require  him  to  insist  on  the  ne- 
cessity of  circumcision  among  the  Gentiles ;  but  did  not  even 
require  him  to  have  Titus,  who  was  g  Greek,  circumcised 


jflfic  apodle  states  how  he 


CHAPTER  11. 


conducted  himself  in  Jerusalem. 


4  And  that  because  of  false  '  brethren  unawares  brought  in, 
who  came  in  privilv  to  spy  out  our  f  liberty  which  we  have  in 
Christ  Jesus,  »  that  "they  iniglit  bring  us  into  bondage  : 

5  To  whom  we  gave  place  by  subjection,  no,  not  for  an  hour; 
that  h  the  truth  of  the  Gospel  might  continue  with  you. 

6  But  of  those  •  who  seemed  to  be  somewhat,  whatsoever  they 
were,  it  maketh  no  matter  to  me  :  *  God  accepteth  no  man's 
person  :  for  they  who  seemed  to  be  someichat,  'in  conference 
acjded  nothing  to  rae  : 

7  But  contrariwise,  "  when  they  saw  that  the  gospel  of  the 
uncircumcision  "was  committed  iinto  me,  as  the  gospel  of  the 
circumcision  was  unto  Peter; 

8  (For  he  that  wrought  effectually  in  Peter  to  the  apostleship 
of  the  circumcision,  "  the  same  was  p  mighty  in  me  toward  the 
Gentiles :) 

9  And  when  James,  Cephas,  and  John,  who  seemed  to  be 
t  pillars,  perceived  '  the  grace  that  was  given  unto  me,  they 

,  eAajl5.1.«.  2Cor.ll.afi.-fCh.3  3i  Ch.5.1,  I3.-S  aCor.U.aO  Ch.4.3  9- 
fc  Vtr.  14.  Ch.ai.«i.4. 16 -i  Ch.6.3.— k  Acis  10  S».  Roma.  ll.-l2Cor.  1-2.  IL-ni  Acts 
ia«L  Rom.I.S.JUl.ia.  lTini2.7.  2  Tim.l.ll.-n  1  The3s.2.4.-o  Acts  9.1=.fc  li 
2.fca3.21.&25.17,  18.  lCor.15.10.  Ch.1.16.  Col. 1.29. 


gave  to  nie  and  Barnabas  the  right  hands  of  fellowship  ;  that 
we  should  ^ountotlie  heathen,  and  they  unto  Ihecircuiocision. 

10  Only  they  tcould  that  we  should  remember  the  poor  ;  '  the 
same  whicli  I  also  was  forward  to  do. 

11  '  But  when  Peterw-as  come  to  Antioch,  I  withstood  him 
to  the  face,  because  he  was  to  be  blamed. 

12  For,  before  that  certain  came  from  James,  °  he  did  eat  with 
the  Gentiles  :  but  when  they  were  come,  he  withdrew  and  se- 
parated himself,  fearing  them  which  were  of  the  circumcision. 

13  And  the  other  Jews  dissembled  likewise  with  him  ;  inso- 
much that  Bamabus  also  was  carried  away  with  their  dissimu- 
lation. 

14  But,  wlien  I  saw  that  they  walked  not  uprightly,  according 
to  V  the  truth  of  the  Gospel ;  I  said  unto  Peter  »  before  them 
all,  *  If  thou  being  a  Jew,  livest  after  the  manner  of  Gentiles, 
and  not  as  do  the  Jews,  why  compellest  thou  the  Gentiles  to 
live  as  do  the  Jews  t 

pCh.3S.— qMut.lC.  13.  Eph.  2.20.  Rev.21.14.— r  Rem.l.S  «t  12.3,6.  «c  15. 1&. 
lCor.15.11).  Eph.3.8.—s  Acts  11.3.1  tal.r.  Rom.  1.^25.  1  Cor.  16. 1.  SCor.  ch«p.8. 
&.9.— t  Aces  IS.Si.— u.Vjs  10.2J.&  ll.atiS  5.«t  21.20.— v  Ver.5.— w  1  Tim. 3.3).— 
I  Acl3l0.2S.t  II  3. 


though  that  might  have  appeared  expedient,  especially  at  Je- 
rusalem, to  have  prevented  false  brethren  from  making  a 
Viudle  of  his  uncircumcision,  and  turning  it  to  the  prejudice 
M  the  Gospel  in  Judea. 

4.  To  spy  out  our  liberty]  Tlie  Judaizing  brethren  got  in- 
troduced into  the  assembly  of  the  apostles,  in  order  to  find  out 
ivhat  was  implied  in  the  liberty  of  the  Gospel,  that  they  might 
know  tlie  better  how  to  oppose  St.  Paul  and  his  fellows  in 
their  preaching  Christ  to  the  Gentiles;  and  admitting  them 
into  the  Church,  without  obliging  them  to  observe  circumci- 
sion, and  keep  the  law.  The  apostle  saw,  that  while  such 
men  were  in  the  assembly,  it  was  better  not  to  mention  his 
mission  among  the  Gentiles;  lest  by  means  of  those  false 
brethren,  occasion  should  be  given  to  altercations  and  dis- 
putes;  therefore,  betook  the  opportunity  by  private  confe- 
rences ;  to  set  the  whole  matter,  relative  to  his  work  among 
the  Gentiles,  before  the  chief  of  the  apostles.  ^ 

o.  To  whom  tff  gare  place  by  subjection]  So  fully  satisfied 
was  he  with  his  Divine  call,  and  that  he  had,  in  preaching 
among  the  Gentiles,  acted  in  strict  conformity  to  it,  that  he 
did  not  submit  in  the  least  to  the  opinion  of  those  Judaizing 
teachers;  and,  therefore,  he  continued  to  insist  on  the  exemp- 
tion of  the  Gentiles  from  the  necessity  of  submitting  to  Jewish 
riles ;  that  the  truth  of  the  Gospel,  this  grand  doctrine  that 
tlie  Gentiles  are  admitted  by  the  Gospel  of  Christ,  to  be  fellow- 
lieLs  with  the  Jews,  might  continue;  and  thus  the  same 
doctrine  is  continued  with  you  Gentiles. 

(V.  Those  xcho  seetned  to  be  someichat]  Tcov  SoKOVVTcav  eivai 
ft,  t/iose  tcho  trere  of  acknowledged  reputation  ; — so  the 
words  sliould  be  understood;  see  ver.  2.  The  verb  Sokciv, 
which  we  translate  seem,  is  repeatedly  used  by  the  best  Greek 
writers,  not  to  call  the  sense  in  question,  or  to  lessen  it,  but  to 
deepen  and  extend  ix.  See  the  note  on  Luke  viii.  IS.  Perhaps 
this  verse  had  best  be  translated  thus,  connecting  6(a<popct 
with  aT:o  T(x)v  ioKrivvruip ;  but  there  is  no  difference  between 
those  wlio  were  of  acknoicledged  reputation  and  myself  God 
accepts  110  man's  person  ;  but  in  the  conferences  which  I  held 
with  them,  they  added  nothing  to  me  ;  gave  me  no  new  light — 
did  not  attempt  to  impose  on  me  any  obligation,  because  they 
saw  that  God  had  appointed  me  my  work,  and  that  his  counsel 
was  with  me. 

7.  But  contrariwise]  They  were  so  far  from  wishing  me  to 
alter  my  plan,  or  to  introduce  any  thing  new  in  my  doctrine  to 
the  Geiitiles,  that  they  saw  plainly  that  my  doctrine  was  the 
same  as  their  own;  coming  immediately  from  the  same 
source;  and,  therefore,  gave  to  me,  and  to  Barnabas,  the  right 
hand  of  fellowship. 

The  Gospel  of  the  uncircumcision]  They  saw,  to  their  ut- 
most satisfaction,  that  I  was  as  expressly  sent  by  God  to  preach 
theGospeltothe  Gentiles,  Eis  Peter  was  to  preach  it  to  the  Jews. 
S.  For  he  that  icrought  effectually]  'O  cvrn-)  riaag  XIctom, 
tiripyrjae  nat  Cfioi.  He  who  wrought  poicerfully  with  Peter, 
wrought  powerfully,  also,  with  me.  He  gave  us  both  those 
talents  which  were  suited  to  our  work;  and  equal  success  in 
our  different  departments. 

9.  James,  Cephas,  and  John,  who  seemed  to  be  pillars]  Ot 
ioKovvTCs  ;-v\ot  etvat;  who  were  known  to  ie  very  eminent, 
and  acknoicledged  as  chief  inen  among  the  apostles.  See  the 
note  on  Luke  viii.  18.  for  the  meaning  of  the  verb  ioKtiv,  and 
see  before  on  ver.  6.  Among  the  Jews,  persons  of  great  emi- 
nence and  importance  are  represented  as  pillars  s^tlA  founda- 
tions of  the  world.  So  Abraham  is  said  to  be  cSiVn  "n^y 
amud  kaolem,  '-the  pillar  of  the  universe  ;  for  by  him  to  tliis 
day  are  the  earth  and  heavens  supported."  Yalcut  Ruheni, 
folio  29.  "Rabbi  Simeon  said,  behold,  we  are  the  pillars  oi 
the  world."  Idra  Rabba,  s.  23.  "When  Rabbi  Johann.in  ben 
Zachai  was  near  death,  he  wept  with  a  loud  voice.  His  dis- 
ciples said  unto  him,  O  Rabbi,  thou  high  pillar,  thou  light  of 
the  world,  thou  strong  hammer,  why  dost  thou  weep  V  Aboth 
R.  Nathan,  chap.  24.  So,  in  Soh'ar.  Genes,  fol.  5.  it  is  said, 
"  And  he  saw  that  Rab.  Eleasar  went  up,  and  stood  there,  and 
with  him  fliDy  •>«»  shaar  amudin,  the  rest  of  the  pillars, 
(eminent  men)  who  sat  there."  Ibid,  folio  13.  " These  aie 
the  seven  righteous  men.  who  cleave  to  the  liolv,  blessed  God, 
with  a  pure  heart,  and  they  are  the  seven  'pillars  of  the 
world."  TJjd.  folio  21.  on  the  words  bearing  fruit,  Gen.  i. 
U,  it  is  said,  "By  Uiis  \\c  arc  tu  umjersiaiid  the  just  one, 


who  is  the  pillar  of  the  world."  See  Schoettgen,  who  adds  : 
"These  pillars  must  be  distinguished  from  the  foundation. 
The  foundation  of  the  Church,  is  Jesus  Christ  alone:  the 
pillars,  are  the  more  eminent  teachers,  which,  without  tho 
foundation,  are  of  no  value." 

The  right  hands  of  fellowship]  Giving  the  right  hand  to 
another,  was  the  mark  of  confidence,  friendship,  and  fellow- 
ship. See  Lev.  vi.  2.  Jf  a  soul — lie  unto  his  ntiglibour  in 
that  which  was  delivered  him  to  keep,  or  in  fellowship, 
"r>  noiS'n2  betisumeth  yad,  "  in  giving  the  hand." 

10.  Only  they  would  that  we  should  remember  the  poor.] 
They  saw  plainly  that  God  had  as  e.xpressly  called  Barnabas 
and  me  to  go  to  the  Gentiles,  as  he  had  called  them  to  preach 
to  the  Jews ;  and  they  did  not  attempt  to  give  us  any  new  in- 
junctions :  only  wished  us  to  remember  the  poor  in  Judea  ; 
but  this  was  a  thing  to  which  we  were  previously  disposed. 

11.  When  Peter  was  come  to  Antioch]  There  has  been  a  con- 
Doversy  whether  Iltrnyf,  Peter,  here,  should  not  be  read 
Kriqta;,  Kephas ;  and  whether  this  Kephas  was  not  a  different 
person  from  Peter  the  apostle.  This  controversy  has  lasted 
more  than  1,500  years,  and  is  not  yet  settled.  Instead  of 
nerpoi,  Peter,  ABCH.,  several  others  of  good  note,  with  Er- 
pen's  Syriac,  the  Coptic,  SaJiidic,  JEthiopic,  Armenian, 
latter  Syriac,  in  the  margin,  Vulgate,  and  several  of  the 
Greek  fathers,  read  Kijciaj.  But,  whiclisoever  of  these  read- 
ings we  adopt,  the  controversy  is  the  same;  for  the  great 
question  i.";,  whether  lh\s  Peter  or  Cephas,  no  matter  which 
name  we  adopt,  be  the  same  with  Peter  the  apostle  I  1  shall 
not  introduce  the  arguments,  pro  and  con,  which  may  be  all 
seen  in  Calmet's  dissertation  on  the  subject,  but  just  mention 
the  side  where  the  strength  of  the  evidence  appears  to  lie. 
That  Peter,  the  apostle,  is  meant,  the  most  sober  and  correct 
writers  of  antiquity  maintain;  and,  though  some  of  the  Ca- 
t)iolic  writers  liave  fi.xed  the  whole  that  is  here  reprehensible, 
on  one  Cephas,  one  of  the  seventy  disciples,  yet  the  most 
learned  of  their  writers,  and  of  their  popes,  believe  that  St. 
Peter  is  meant  Some  apparently  plausible  arguments  sup- 
port the  contrary  opinion,  but  they  are  of  no  weight  when 
compared  with  those  on  the  opposite  side. 

12.  Before  that  certain  came  from  James,  he  did  eat  with 
the  Gentiles]  Here  was  Peter's  fault.  He  was  convinced  that 
God  had  pulled  down  the  middle  wall  of  partition  that  had  so 
long  separated  the  Jews  and  Gentiles  :  and  he  acted  on  tliis 
conviction ;  associating  with  the  latter,  and  eating  with  them  • 
but  when  certain  Jews  came  from  James,  who,  it  appears, 
considered  the  law  still  to  be  in  force,  lest  he  should  place  a 
stumbling-block  before  them,  he  withdrew  from  all  commerce 
with  the  converted  Gentiles,  and  acted  as  if  he  himself  be- 
lieved the  law  to  be  still  in  force ;  and  that  the  distinction  be- 
tween the  Jews  and  the  Gentiles  should  still  be  kept  up. 

13.  And  the  other  Jews  dissembled  likewise]  That  is,  those 
who  were  converted  to  Christianity  from  among  the  Jews  ; 
and  who  had,  also,  been  convinced  that  the  obligation  of  the 
Jewish  ritual  had  ceased,  seeing  Peter  act  this  part ;  and,  also, 
fearing  them  that  were  of  the  circumcision,  tliey  separated 

themselves  from  the  converted  Gentiles  ;  and  acted  so  as  to 
convince  the  Jews,  that  they  still  believed  the  law  to  be  of 
moral  obligation  ;  and  so  powerful  was  the  torrent  of  sncli  an 
example,  that  the  gentle,  loving-hearted  Barnabas  was  car- 
ried away  by  their  dissimulation  ;  amov  rn  vnoKptaet,  vith 
their  hypocrisy— {e'lsning  to  be  what  ihey  really  were  not. 

14.  That  they  walled  not  uprightly]  6vk  oado-rofovet ;  they 
did  not  walk  with  a  stiaight  st'ep—lhey  did  not  maintain  a 
firm  footing. 

According  to  the  truth  of  the  Gospel]  According  to  that  rr«e 
doctrine,  which  states,  that  Christ  is  the  end  of  the  late  for 
justification,  to  every  one  that  believes ;  and  that  such  are 
under  no  obligation  to  observe  circumcision,  and  the  other 
peculiar  riles  and  ceremonies  of  the  law. 

If  Viou,  being  a  Jew,  lirest]  This  was  a  cutting  reproof. 
He  was  a  Jew,  and  had  been  circumstantially  scrupulous  in 
everything  relative  lo  the  law;  and  it  required  a  miracle  to 
convince  hiin  that  the  Gentiles  were  admitted,  on  their  be- 
lieving in  Christ,  to  become  members  of  the  same  Church, 
and  fellow  hciis  of  the  hope  of  eternal  life ;  and,  in  conse- 
quence of  this,  he  went  in  with  the  Gentiles,  and  ate  with 
them ;    i.  c.  associated  with  them  as  he  would  with  Jews. 


So  man  is  jus  I  {fie  d  by 


GALATIANS. 


the  works  of  the  laWt 


15  y  We  who  are  Jews  by  nature,  and  not  '  sinners  of  the 
Gentiles,  ,         ,  ,       ^  , 

16  »  Knowing  that  a  man  is  not  justified  by  the  works  of  the 
law,  but  b  by  the  faith  of  Jesus  Clirist ;  even  we  have  believed 
in  JesusChrist,  that  we  might  be  justified  by  the  faith  of  Christ, 
and  not  by  the  worlvs  of  tlie  law  :  for  "=  by  the  works  of  the  law 
Bhall  no  flesh  be  justified. 

17  But  if,  while  we  seek  to  be  justified  by  Christ,  we  our- 
selves also  are  found  ^  sinners,  is  therefore  Clirist  the  minister 
of  sin  1  God  forbid. 

y  Acu  15.10,  ll.-z  Mill. 9.11.  F,ph.2.3,  12.— a  Acts  13.38,  39.-b  Rom  I  17.&.3. 
2828  «c93.  oil. 32*.  Heb.7. 18,  19.-C  P3a.l43.2.  Rom.3.!».  Ch,3.11.— d  I  John  3. 
8,  9.-e  Rom.8.2.— f  Rom.6.14.St7.4,  6. 


But  nov!,  fearing  them  of  the  circumcision,  he  withdrew  from 
this  fellowship. 

Why  compellest  thou  the  Genliles]  Thou  didst  once  consi- 
der that  they  were  not  under  such  an  obligation  ;  and  7iow 
thou  actest  as  if  thou  didst  consider  the  law  in  full  force  !  but 
thou  art  convinced  that  the  contrary  is  the  case,  yet  actest  dif- 
ferently !  This  is  hypocrisy. 

15.  We,  who  are  Jews  by  nature]  We,  who  belong  to  the 
Jewisli  nation — who  have  been  born,  bred,  and  educated  Jews. 

Andnotsi?inersofthe  Gentiles]— A-naproiXot,  not  teithout 
the  knowledge  of  God,  as  they  have  been.  AjtaprwXns,  often 
signifies  a  heathen,  merely  one  who  had  no  knowledge  of  the 
true  God.  But  among  the  nations  or  Gentiles,  many  Jews  so- 
journed; who,  in  Scripture,  are  known  by  the  name  of //e^ 
lenists,  and  these  were  distinguished  from  those  wlio  were 
termed  c^cdvojv  afiaproiXoi,  sinnersofthe  Gentiles — heathens, 
in  our  common  sense  of  the  word  ;  while  the  others,  though 
living  among  them,  were  worshippers  of  the  true  God;  and 
addicted  to  no  species  of  idolatry.  Some  have  translated  this 
■passage  thus,  we  Jews  and  not  Gentiles,  by  nature  sinners ; 
for  it  is  supposed  that  (pvcrct  here  refers  to  that  natural  cor- 
ruption which  every  man  brings  into  the  world.  Now,  though 
the  doctrine  be  true  ;  and  the  state  of  man,  and  universal  ex- 
perience, confirm  it ;  yet  it  can  neither  be  supported  from  this 
filace;  nor  even  from  Eph.  ii.  3.  See  the  note  on  Rom.  ii.  16. 
t  appears  from  the  use  of  this  word  by  some  of  the  best  Greek 
authors,  that  0i)<r£i  did  not  signify  by  nature,  as  we  use  the 
word,  but  expressed  l\i&  natural  birth,  family,  or  nation  of 
a  man;  to  distinguish  him  from  any  o?Ae?-/a?ni7i/ or  wa^j'o?!.  I 
can  give  a  few  instances  of  this  which  are  brought  to  my  hand 
in  a  small  elegant  pamphlet,  written  by  Dr.  Milnter,  the  pre- 
sent bishop  of  Zealand,  entitled  Observationum  ex  marmo- 
ribus  grcBCis  Sacrariim  Specimen  ;  and  which  lias  been  lent 
to  me  by  the  Right  Honourable  Lord  Teignmouth,  to  whose 
condescension,  kindness,  and  learning,  many  of  my  studies 
have  been  laid  under  particular  obligation. 

The  word  in  question,  is  the  xxviiith  Example  in  the  above 
pamphlet,  the  substance  of  which  is  as  follows  :  in  an  inscrip- 
tion on  a  Greek  marble  given  by  Dr.  Chandler,  page  27,  we 
find  these  words ;  b  yauPpos  pov  Aecjv  Aprcpctaiov,  o  fKiKa- 
Xovpevoi  laa'jov,  oiKOvci  pcv  MciArjaios,  (t>vo  c  i  Se  laaev;.  "My 
Bon. In-law,  Leo,  the  son  of  Artemisius,  wlio  is  called  a.Iaslan, 
is  of  the  house  of  Milesius,  though  by  nature  he  is  from  Jaso." 
Thatis,  Jaso  being  a  native  of  Caria,  this  Leo  is  said  to  l>e  (pvaei 
laaev;,  by  nature  a  Jasian,  although  he  sprang  from  the  Mile- 
sian family.  The  folio  .viiigexamples  will  place  this  in  a  clearer 
liglit.  Josephus,  Ant.  Jud.  lib.  xi.  cap.  vi.  sec.  5.  speaking  of 
Anianes,  the  Amalekite,  says,  Kai  yap  (fivmi  tois  tivSaiois 
aninxOavtTn,  on  Kai  r«  yivo;  nov  ApaXcKiroiu,  £f  a)v  riv  avrus, 
vk'  avrwv iiecpdapro.  "For  he  was,  by  nature,  incensed  against 
the  Jews;  because  the  nation  of  the  Amalekites,  from  whom 
he  sprang,  had  been  destroyed  by  them  :"  that  is,  he  liad  a 
national  prejudice  or  hatred  to  the  Jewish  people,  on  tlie  above 
account.  The  following  example  from  Dio  Chrysoslom,  Orat. 
xxxi.  is  alsoto  the  point — Oiy£.(K9rivaiot)  tov  hiva  ptv  OXvp- 
77(01/  K€KXrjKa(7i  ovSs  (f>  V  a  1 1  iToXirrjV  tavroiv.  "  For  they,  (the 
Athenians,)  called  this  person  an  Olympian,  though  by  nature 
he  was  not  their  citizen  :"  that  is,  he  was  called  an  Olympian, 
though  he  was  not  naturnlly  of  that  city  :  or,  in  other  words, 
he  was  not  born  there.  From  these  examples,  and  the  scope 
of  the  place,  we  may  argue  tliat  the  words,  ?oe  who  are  ^ews 
Ity  nature,  mean  we  who  were  born  in  the  land  ofJudea,  and 
o(  Jezoish  parents.  And  Vience  tlie  passage  in  Eph.  ii.  3.  which 
epeaks  thost  evidently  of  the  heathens,  (and  were  by  nature 
the  children  of  wrath  even  as  others,)  may  be  thus  understood  ; 
being  Genliles,  and  brought  up  in  gross  darkness,  without  any 
knowledge  of  God,  abandoned  to  all  sensual  living,  we  were, 
from  our  very  condition,  and  practical  state,  exposed  to  pii- 
iiisliment.  This  sense  is  at  least  equally  good  with  that  given 
of  the  words  in  Rom.  ii.  10.  where  it  is  proved  that  (pva-ci,  in 
several  connexions,  means  truly,  certainly,  incontestably ; 
"  we  were,  beyond  all  controversy,  exposed  to  punishment,  be- 
cause we  had  been  born  among  idolaters,  and  have  lived  as 
they  did."     Here  both  senses  of  the  word  apply. 

16.  Knowing  that  a  man  is  7iot  justified]  See  the  notes  on 
Rom.  i.  17  iii.  24,  27.  and  viii.  3.  Arid  see  on  Acts.  xiii.  38, 
39.  in  which  places  the  subject  of  this  verse  is  largely  dis- 
cussed.—Neither  the  works  of  the  Jewish  law,  nor  o(  any  other 
law,  couldjustify  any  man  :  and  if  justification  or  pardon  could 
not  have  been  attained  in  some  other  way,  the  world  must  have 
perished.  Justification  by  faith  in  the  boundless  mercy  of 
God,  is  as  reasonable  as  it  is  scriptural  and  necessary. 

17.  But  if,  while  we  seek  to  be  justified]  If,  while  we  ac- 
knowledge Hial  we  must  be  justified  by  faith  in  Christ,  we  our- 

206 


18  For,  if  I  build  again  the  things  which  I  destroyed,  I  make 
myself  a  transgressor. 

19  For,  I  °  through  the  law,  f  am  dead  to  the  law,  that  I  might 
^  live  unto  God. 

20  I  am  h  crucified  with  Christ:  nevertheless  I  live  ;  yet  not 
I,  but  Christ  Ii  veth  in  me :  and  the  life  which  1  now  live  in  the 
flesh,  '  I  live  by  the  faith  of  the  Son  of  God,  k  who  loved  me, 
and  gave  himself  for  me. 

21  I  do  not  frustrate  the  grace  of  God :  for  '  if  righteousness 
come  by  the  law,  then  Christ  is  dead  in  vain. 

6r  Rom.S.U.  2Cor.5  15.  IThessS.lO.  Heb9.l4.  I  Pel.'4.a.— h  Roin.6.6.  Ch.5. 
24.&6.U.— i2Cor  5.15.  IThesaS.lO.  1  P«.4.2.— k  Ch.1.4.  Eph.5.2.  Tit.2.14.^ 
ICh.S.ai.  Heb.7.U.  Ijec  Roin.  11.6.  Cli.5.4. 

selves  are  found  sinners,  enjoining  the  necessity  of  observing- 
the  rites  and  ceremonies  of  the  law,  which  never  could  and 
never  can  justify ;  arrd  yet,  by  submitting  to  circumcision,  we 
lay  ourselves  under  the  necessity  at  fulfilling  the  lair,  whiclv 
is  impossible  ;  we  thus  constitute  ourselves  sinners  :  is,  there- 
fore Christ  the  ?ninister  of  sin  ?  Christ,  who  has  taught  us  to 
renounce  the  law,  and  expect  justification  tlirougli  his  death? 
God  forbid!  that  we  should  either  act  so,  ortliink  so. 

18.  For,  if  I  build  again  the  things  which  I  destroyed]  If 
I  act  like  a  Jew,  and  enjoin  the  observance  of  the  law  on  the 
Gentiles,  which  I  have  repeatedly  asserted  and  proved  to  bo' 
abolished  by  the  death  of  Christ,  then  I  build  up  what  I  de- 
stroyed ;  and  thus  make  myself  a  transgressor,  by  not  obser- 
ving the  law  in  that  way,  in  which  I  appear  to  enjoin  the  ob- 
servance of  it  upon  others. 

19.  For,  I  through  the  law,  am  dead  to  the  tain]  In  conse- 
quence of  properly  considering  the  nature  and  requi.'iitions  of 
tlie  law,  I  am  dead  to  all  hope  and  expectation  of  help  or  sal- 
vation from  the  laic  ;  and  have  been  obliged  to  take  refuge  in- 
the  Gospel  of  Christ.  Or,  probably  the  word  vopog,  i.aw,  is- 
here  put  for  a  system  of  doctrine  ;  as  if  he  had  said,  1  through 
the  Gospel,  am  dead  to  the  law.  The  law  itself  is  consigned 
to  death  ;  and  another,  the  Gospelof  Christ,  is  substituted  in  its- 
stead.  The  law  condemns  to  death  ;  and  I  have  embraced  tlie 
the  Gospel,  that  I  might  be  saved  from  death,  and  live  untoGod. 

20.  I  am  crucified  reilh  Christ]  The  death  of  Christ  on  the 
cross,  has  showed  me  that  there  is  no  hope  of  salvation  by  the- 
law  ;  I  am  therefore  as  truly  dead  to  all  expectation  of  justifi- 
cation by  the  law,  as  Christ  was  dead  when  he  gave  up  the 
ghost  upon  the  cross.  Through  him  alone  1  live,  enjoy  a  pre- 
sent life,  and  have  a  prospect  of  future  glory. 

Yet  not  I]  It  is  not  of  my  natural  life  I  speak,-  nor  of  any 
spiritual  things  which  I  myself  have  procured  ;  Init  Christ 
liveth  in  me.  God  made  man  to  be  a  habitation  of  his  oicn  Spi- 
rit ;  the  laio  cannot  live  in  me,  so  as  to  give  me  a  Divines 
life  ;  it  does  nol  animate,  but  kill ;  but  Christ  lives  in  me  ;  he 
is  the  sotil  of  my  soul ;  so  that  I  now  live  to  God  :  but  this  hfe 
I  have  by  the  faith  of  the  Son  of  God:  by  believing  on  Christ, 
as  a  sacrifice  for  sin  :  for  he  loved  me,  and  because  lie  did  so, 
he  gave  himself  for  me:  made  himself  a  sacrifice  unto  death, 
that  I  might  be  saved  from  the  bitter  pains  of  death  eternal. 

21.  /  do  not  frustrate]  AOtrui,  I  do  not  contemn,  despise, 
or  render  useless,  the  grace  of  God,  the  doctrine  of  Christ 
cnicified ;  which  I  must  do,  if  I  preach  the  necessity  of  obser- 
ving the  lata. 

For  if  righteousness]  1{  justification  and  salvation  came 
by  an  observance  of  the  law,  then  Christ  is  dead  in  vain  ;  his 
deat'j  is  useless,  if  an  observance  of  the  law  can  save  us  :  but 
no  observance  of  the  law  can  save  us  ;  and  therefore  thei-e  was 
a?^  absolute  necessity  for  the  death  of  Christ. 

1.  The  accouni  oi  i\\e  prevarication  of  Peter  in  the  prece- 
ding chapter,  teaches  us  a  most  useful  lesson.  Let  him  whoas- 
surcdly  standcth,  take  heed  lest  \\e  fall.  Noplace  in  a  state  of  pro- 
bation,  is  secure  ;  a  man  may  faH  into  sin  every  moment ;  and- 
he  will,  if  he  do  not  walk  with  God.  Worldly  prudence,  and 
fleshly  wisdom,  would  liave  concealed  this  account  of  the  pre 
varication  of  Peter;  but  God  tolls  truth.  He  is  the  fountain 
of  it ;  and  from  him  we  are  to  expect  not  only  nothing  but  the 
truth,  but  also  the  J^/iO^e  truth.  If  the  Gospel  were  not  of  God, 
we  had  never  heard  otlhedcnial  and  prevarication  of  Peter  ; 
nor  of  the  contention  between  Paul  and  Barnabas.  And  these 
accounts  are  recorded,  not  that  men  may^MsZ//y  or  e.rc</se  their 
own  delinquencies  by  them,  but  that  they  may  avoid  them; 
for  he  must  be  inexcusable  who,  with  these  histories  before 
his  eyes,  ever  denies  his  Master,  or  acts  the  part  of  a  hypo- 
crite. Had  the  apostles  acted  in  concert  to  impose  a  forgery 
on  the  world,  as  a  Divine  revelation  ;  the  imposture  would 
have  now  came  out.  The  falling  out  of  the  parties  would  have 
led  to  a  discovery  of  the  cheat.  This  relation,  therefore,  is  an 
additional  evidence  of  tlie  truth  of  the  Gospel. 

2.  On,  I  through  the  law  am  dead  to  the  law,  &c.  pinue  Ques- 
nel  makes  the  following  useful  reflections:  "The  ceremo- 
nial law,  which  is  no  more  than  a  type  and  a  .-shadow  of  Him, 
destroys  itself,  by  showing  us  ^e-<»s  Christ,  who  is  the  truth 
and  the  substance.  The  moral  laic,  by  leaving  us  under  our 
own  inability,  under  sin  and  the  curse,  makes  us  perceive  the 
necessity  of  the /o?(7  o/"  Me  Aea;-I;  and  oi  a  Saviour  io  g\\'e  it. 
The  law  is  for  the  old  man,  as  to  its  terrible  and  servile  part ; 
and  it  was  crucified  and  died  with  Christ  upon  the  cross,  as 
well  as  the  old  man.  The  7!eip  7?iff?j,  and  the  new  lair,  re- 
quire a.  new  sacrifice.  What  need  has  he  of  other  sacrifices 
who  has  Jesus  Christ  I  They  in  whom  this  sacrifice  lives,  do 
themselves  live  to  God  alone  ;  but  none  can  live  to  Him  excep 
by  faith  :  and  this  tfc  nf faith  consists  in  dying  with  C/irif 


I'iU  foolishness  of  llie  Gaialians 


CHAPTER  III. 


in  rejecting  the  Gospel. 


to  the  things  of  the  present  world;  and  in  expecting,  as  coheirs  i  ingenuity  of  man  tortured  itself  for  more  than  5000  years,  to 
with  him,  the  blessings  of  the  eternal  world.  And  who  can  |  And  out  some  method  of  wi£7idjn^  the  human  heart:  none  has 
work  all  this  in  us,  but  only  He  who  lives  in  usl  That  man  i  been  discovered  that  even  promi'serf  any  thing  likely  to  be  ef- 
has  arrived  to  a  high  degree  of  mortificatio7i,  who  can  say  •""'■'■■i-i  ti.o /^.v.ono/^^r'/.wo/  r,r.t^r,i„  ,^^^^»  k...  — ,„i..._i_. 
Christ  liveth  in  me,  and  I  am  crucified  to  the  world.  Such  a 
one  must  have  renounced  not  only  earthly  things,  but  his  own 
self  aXao." 

3.  Is  there,  or  can  there  be,  one  well  grounded  hope  of  eter- 
nal life,  but  wliat  comes  through  the  Gospel  I  In  vain  has  the  '  i\ot  false  doctrine,  rise  up  to  obscure  this  heavenly  splendour  ! 


fectual.  Tlie  Gospel  of  Christ  not  only  mends,  but  completely 
cures,  and  new  makes  infected  nature.  Who  is  duly  apprised 
of  tlie  infinite  excellency  and  importance  of  the  Gospel  1  What 
waa  the  world  before  its  appearance ;  what  would  it  be  were 
this  lightextinguishej  f  Blessed  Lord  !  let  neitlier  infidelity. 


CHAPTER  III. 


The  apostle  inquires  how  they  could  be  so  foolish  as  to  renounce  the  Gospel  of  Christ,  and  turn  back  to  the  law,  after  having 
heard,  received,  and  suffered  so  much  for  the  Gospel  7  1 — 5.  Asserts-  the  doctrine  of'  justification  by  faith,  on  the  exam- 
ple of  Abraham,  6 — 9.     Shows  that  all  who  are  under  the  taw  are  under  the  curse,  from  which  Christ  alone  redeems  ua  ; 


and  the  promise  made  to  Abra/iam  comes  to  the  Gentiles,  who  believe,  10 — 14.  /•'or  the  covenant  is  not  by  the  works  of  the 
law,  but  by  promise,  15 — 13.  'J'hc  law  teas  given  to  show  the  sinfulness  of  sin,  and  to  act  as  a  schoolmaster  till  Clirist 
should  come,  19 — 25.  It  is  by  faith  only  that  any  become  children  of  God,  26.  And  under  the  Gospel,  all  those  distinc- 
tions which  subsisted  under  the  law,  are  done  away ;  and  genuine  believers,  whether  Jews  or  Gentiles,  bond  or  free,  are 
one  in  Christ  Jesus ;  and  accounted  the  genuine  children  of  Abraham,  27—29.  [A.  M.  cir.  4050.  A.  D.  cir.  52.  A.  V.  C.  805. 
An.  Imp.  Claudii  Ciesaris  12.] 

OFOOMi^H  Galatians  !  *  who  hath  bewitched  you,  that  ye      8  And  "  the  scripture,  foreseeing  that  God  would  justify  the 
should  not  obey  •>  the  truth;    before  whose  eyes  Jesus    heathen  tlirough  faith,  preached  before  the  Gospel  unto  Abra- 


FOOMi^H  Galatians  !  *  who  hath  bewitched  you,  that  ye 
should  not  obey  •>  the  truth ;    before  whose  eyes  Jesus 
Christ  hath  been  evidently  sot  forth,  crucified  among  youl 

2  This  only  would  I  learn  of  you.  Received  ye  '  the  Spirit  by 
■  the  works  of  the  law,  ■•  or  by  the  hearing  of  faith  1 

3  Are  ye  so  foolish  1  '  having  begun  in  the  .Spirit,  are  ye  now 
made  perfect  by  the  <  flesh  1 

4  *  Have  ye  suffered  ^so  many  things  in  vain  1  if  it  be  yet 
in  vain. 

5  He  therefore  that  i  ministereth  to  you  the  Spirit,  and  work- 
eth  miracles  among  you,  doeth  he  it  by  the  works  of  the  law, 
or  by  the  hearing  of  faith  1 

6  Even  as  ^  Abraham  believed  God,  and  it  was  '  accounted 
to  him  for  righteousness. 

7  Know  ye  therefore  that  ™  they  which  are  of  faith,  the  same 
are  the  children  of  Abraham. 

Ch  5.7.— bCh  2  M.tS  7.— e  Acl»  2.38.&  8  15  it  ln.47.&  15  3.    Ver.H.    Eph  I. 


NOTES. — Verse  1.  O foolish  Galatians]  O  infatuated  peo- 
ple ;  you  make  as  little  use  of  reaso?jas  those  who  have  none, ■ 
you  have  acted  in  this  business  as  those  do  who  are  fascinated  ; 
Ihey  are  led  blindly  and  unresistingly  on,  to  their  own  destruc- 
tion. 

That  ye  should  not  obey  the  truth]  This  clause  is  wanting  in 
ABD'FG.  some  others :  the  Syriac,  Erpenian,  Coptic,  Sahi- 
die.  Itnia,  Viclgateyiti.  and  in  the  inostimportantof  the  Greek 
and  Latin  Fal/ters.  Of  the  clause  Professor  White  says,  cer- 
tissiine  ilfAenda,  "  It  should  certainly  he  expunged."  There 
are  several  various  readings  on  this  verse ;  from  which  it  ap- 
pears, that  the  verse,  in  tlie  best  ancient  MSS.  and  Versions, 
was  read  thus  :  U  foolish  Gnlatici  ns,  who  hath  bewitched  you  ! 
Before  whose  eyes  Jesus  Christ  crucified,  hath  been  plainly 
set  forth. 

Among  you  ?]  Ek  viiiv,  are  wanting  in  ABC.  several  others  : 
the  Syriac,  Erpenian,  Coptic,  Snhidic,,  jEtliiopic,  Armenian, 
Vulgate  MS.  one  copy  of  the  Itala,  and  in  several  of  the  Fa- 
titers.  The  words  appear  to  disturb  the  sense,  and  have  obliged 
commentators  to  have  recourse  to  a  sort  of  technical  meaning  ; 
viz.  "  The  doctrine  of  the  Gospel  had  been  so  fully  preached 
among  these  people,  that  it  might  be  said  Jesus  Christ  has 
been  crucified  among  you  ;  so  fully  have  his  sufferings  been 
detailed,  and  the  design  of  them  pointed  out." 

2.  Received  ye  the  Spirit  by  tlie  works  of  the  law]  This 
may  refer  to  the  7niraculous  gifts  of  the  Spirit,  which  were 
very  common  in  the  apostolic  church.  Uitl  ye  receive  these 
extraordinary  gifts  in  consequence  of  your  circumcision,  and 
observing  the  iSlosaic  precepts'!  or  was  it  by  the  hearing  of 
Ihe  Gospel,  prescribing/atVA  in  Christ  crucified  1  It  may  also 
refer  to  the  spirit  of  adoption,  and  consequently  to  their  son- 
ship. 

3.  Having  begun  in  the  Spirit]  Having  received  a  spiri- 
tual religion,  which  refined  and  purified  your  hearts  :  and  ha- 
ving received  the  Holy  Spirit  of  God,  by  which  ye  were  endu- 
ed with  various  miraculous  influences;  and  the  spirit  of  adop- 
tion, by  which  ye  were  assured  of  the  remission  of  sins,  and 
incorporation  with  the  family  of  God  : 

Are  ye  now  -made  perfect  by  the  flesh  ?]  Are  ye  seeking  to 
complete  that  spiritual  religion,  and  to  perfect  these  spiritual 
gifts  by  the  carnal  rile  Of  circumcision  1  It  appears  that  by 
the  Spirit  here,  not  only  the  Holy  Spirit,  but  his  gifts,  are  to 
be  understood  :  and  by  ih&  flesh,  illud  memhrum  in  quo  cir- 
eumcisio  peragitur ;  and  by  a  metonymy,  circumcision 
itself. 

4.  Have  ye  suffered  so  many  things  in  vain  7]  Have  ye  re- 
ceived and  lost  so  much  goodi  The  verb  iTa(TX(ov,  as  com- 
Jjounded  with  cv,  well,  or  koko)?,  ill,  and  often  without  either, 
signifies  t.o  suffer  pain,  or  lass :  or  lo  possess  and  enjoy.  In 
sucli  a  case,  the  man  is  considered  as  the  patient ;  and  the 
gotx)  or  ill  acts  upon  him.  Though  it  is  possible  that  the  Ga- 
latians had  suffered  some  persecution  for  the  truth  of  Christ; 
yet  it  is  as  likely  that  theapostle  refers  to  the  6enf/ifs  which  they 
had  received.  Ye  have  received  faith,  the  pardon  of  your  sins  ; 
the  gift  of  the  Holy  Spirit,  and  with  it  many  extraordinary  gifts 
and  graces ;  and  have  ye  suffered  the  loss  of  all  these  things  ? 


ham,  saying,  "  In  thee  shall  all  nations  be  blessed. 

9  So  then,  they  which  be  of  faith  are  blessed  with  faithful 
Abraham. 

10  For,  as  many  as  are  of  the  works  of  the  law  are  under  the 
curse:  for  it  is  written,  ^Cursed  is  every  one  that  continuefh 
not  in  all  things  which  are  w^ritten  in  the  book  of  the  law  to 
do  them. 

11  But  '  that  no  man  is  justified  by  the  law  in  the  sight  of 
God,  1/  is  evident :  for,  '  The  just  shall  live  by  faith. 

12  And  •  the  law  is  not  of  faith  :  but,  '  The  man  that  doeth 
them  shall  live  in  them. 

13  "  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us  :  for  it  is  written,  v  Cursed  is  every  one 
tliat  hangeth  on  a  tree : 

nSeeKoni9  17.  Ver.S2.—o  Gen. 113  &I8  18.422.18.  Eerlus  44.21.  AenaSC.— 
p  Ueu  IS.ae.  Jer.ll  3.— qCh  8.16.— r  Hsb2  4.  Rom. 1.17.  Hcb  10  38.->  Rom  4  4, 
5.t  I'U'),  (i  &  I1.6.-1  Lev.lS.5.  Neh.9.19.  Eick. 20.11.  Horn.  10.5.-U  Koi.i.3  3. 
2Cor.5.21.  Ch.4.5.-v  Dou  21.23. 


Have  ye  received  all  these  in  tain !  If  yet  in  vain  ;  if  it  be 
credible  that  ye  have  sacrificed  so  many  excellent  benefits,  for 
an  imaginary  good  ! 

5.  He  therefore  that  ministereth  to  you  the  Spirit]  The 
apostle  means  himself;  he  liad  been  the  means  ol  conveying 
the  Holy  Spirit  to  tliem  ;  and,  by  that  Spirit,  he  wrought  mira- 
cles among  them  :  and  he  did  all  this,  not  as  a  Jeic,  for  as  such 
he  had  no  power ;  but  he  did  all  as  a  believer  in  Christ.  The 
word,  eTTtxppny^i'i  which  we  translate »ijKis?er/e/i,  is  very  em- 
phatic, and  signifies  leading  up  tiie  chorus  ;  bringing  uu  one 
after  another  ;  adding  grace  to  grace,  benefit  to  benefit:  so 
that  it  appears  they  had  not  only  some,  but  many  benefits  : 
God,  by  means  of  his  apostle,  having  gieatly  enriched  them 
with  various  spiritual  blessings. 

6.  Abraham  believed  God]  This  is  quoted  from  Gen.  xv.  6. 
where  see  the  note ;  and  St.  Paul  produces  it  Rom.  iv.  3 — 5. 
where  also  sec  the  notes.  Abraham,  while  even  uncircum- 
cised,  believed  in  God,  and  his  faith  was  reckoned  to  him  for 
Justification  :  and  Abraham  is  called  \\\e  father  of  the  faithful ; 
or  of  believers.  If,  then,  he  was  justified  without  the  deeds  of 
the  law,  he  was  justified  hy  faith;  and,  if  he  was  justified  by 
faith,  long  before  the  law  was  given,  then  the  law  is  not  ne- 
cessary to  salvation.  It  is  remarkable  that  the  Jews  them- 
selves maintained  that  Abraham  was  saved  by  faith.  Mehilta 
in  Yalcut  Simeoni,  pagel.  fol.  69.  makes  this  assertion:  "It 
is  evident  that  Abraham  could  not  obtain  an  inheritance  either 
in  this  world  or  the  world  to  come,  but  by  faith." 

8.  The  Scripture,  foreseeing]  See  the  notes  on  Rom.  iv. 
3 — IG.  As  God  intended  to  justify  the  heatlien  through  faith', 
he  preached  the  Gospel  that  contains  the  grand  display  of  tlie 
doctrine  of  salvation  by  faith  ;  before,  to  Abraham,  while  he 
was  in  his  heathen  state  ;  and  thus  he  is  called  the  father  of 
believers ;  therefore  it  must  refer  to  them  who  shall  believe 
the  same  Gospel  among  the  Gentiles  :  and  as  the  door  of  faith 
was  opened  to  all  the  Gentiles  ;  consequently  the  jiromise  was 
fulfilled.  In  thee  shall  all  the  nations  of  the  carlh  be  blessed. 

9.  They  which  be  of  faith]  All  who  believes  as  Abraham 
has  believed,  are  made  partakers  of  Abraham's  blessings. 

10.  As  many  as  are  oj  the  works  of  the  law]  All  that  sceft 
salvation  by  the  performance  of  the  works  ol  the  law,  arc  un- 
der the  curse  ;  because  it  is  impossible  for  them  to  come  up  to 
the  spiritual  meaning  and  intent  of  the  law  ;  and  the  law  pro- 
nounces them  cursed  that  continue  not  in  all  things  which 
are  written  in  the  book  of  Ihe  law,  to  do  them.  Hence  every 
Jew  is  necessarily  under  the  curse  of  God's  broken  law  :  and 
every  sinner  is  under  the  same  curse,  though  he  be  not  a  Jeir, 
who  docs  not  take  refuge  in  the  salvation  provided  for  him  by 
the  Gospel.  It  is  worthy  of  remark,  that  no/)ri'n/erf  copy  of 
the  Hebrew  Bible  preserves  the  word  ys  col,  all,  in  Deut. 
xxvii.  26.  which  answers  to  the  apostle's  word  rraai,  all,  here. 
St.  Jerom  says  that  the  Jews  suppressed  it,  lest  it  should  ap- 
pear that  they  were  bound  to  perform  all  things  that  are  writ- 
ten in  the  book  of  the  law.  Of  the  genuineness  of  the  read- 
ing, there  is  no  cause  to  doubt ;  it  exists  in  six  MSS.  of  Ken- 
nicotl  and  De  Ilossi  ;  in  the  Samaritan  text ;  in  several  co- 
pics  of  the  Targum  ;  in  the  Septuagint;  and  in  the  quota 

207 


Tlie  law  cannot  annul  the 

U  "That  the  blessing  of  Abraham  might  .come  on  tlie  Gen- 
tiles through  Jesus  Christ ;  that  we  might  receive  '  (he  promise 
of  the  Spirit  through  faith. 

15  Brethren,  I  speak  after  the  manner  of  men  ;  "  Though  it 
he  but  a  man's  ^  covenant,  yet  if  it  be  confirmed,  no  man  dis- 
annuUelh,  or  addeth  thereto. 

le  Now,  '  to  Abraham  and  his  seed  were  the  promises  made. 
He  saith  not.  And  to  seeds,  as  of  many  ;  but  as  of  one,  And  to 
thy  seed,  which  is  t  Christ. 

17  And  this  I  say,  that  the  covenant,  that  was  confirmed  be- 

wRom«9  lli— X  Isa.rS.I5.&44.3.  .!ei'.31.3:!.&  32.40.  Ezek.U.I9.&.35.27.  Joel 
2  28  59  Zecl'i.  12.  m.  .lolin  7.39.  Acls  2.3;).— y  Heb. 9.17.— z  Or,  testament.— n  Gen. 
la.37.&  17.7.   Vcr.8.-b  1  Cor.l2.ia.-c  E.to(i.l2.4IJ,41.-cl  Rom. 4.13,14.   Ver.21. 


GALATIANS. 


promise  made  to  Abraham 


tion  made  here  by  the  aposlle,  in  which  there  is  no  variation 
either  in  tlie  MSS.  or  in  the  Versions. 

11.  But,  that  no  man  is  justified  bt/ the  law]  By  the  oSser- 
■vajice  of  the  law,  suppose  he  had  even  continued  in  all  the 
things  that  are  written  in  it,  to  do  them,  is  evident ;  for  the 
prophet  Habakkuk,  chap.  ii.  4.  has  declared,  under  the  direct 
influence  of  the  Spirit  of  God,  The  just  shall  live  by  faith; 
or  he  who  is  just  by  faith,  shall  live :  therefore  this  justifica- 
tion comes  not  by  works,  or  the  observance  of  the  law,  but  by 
faith. 

12.  And  the  law  is  not  of  faith]  It  promises  no  forgive- 
ness to  believing;  but  requires  obedience.  It  is  notwliatdo 
you  believe  ?  but  what  have  you  done  'i  The  man  that  doeth 
them  perfectly  at  all  times,  and  in  all  places,  he  shall  live  in 
them;  but  if,  in  any  case  he  fails,  he  forfeits  hi.s  life. — Seethe 
notes  on  Rom.  i.  17,  &c. 

13.  Christ  hath  redeemed  us]  'E^riyoparrcv,  liath  bought  us 
with  a  price,  viz.  his  blood,  or  life. 

Being  made  a  cursefor  us]  Being  made  an  atonementfor 
our  sins:  for  whatever  was  offered  as  an  atonement  for  sin, 
was  considered  as  bearing  the  punishment  due  to  sin  ;  and 
the  person  who  suffered  for  transgression  was  considered  as 
bearing  the  curse  in  his  body ;  therefore,  in  the  same  day  in 
which  a  criminal  was  executed,  it  was  ordered  that  his  body 
should  be  buried,  that  the  land  might  not  be  polluted,  because 
he  that  was  hanged,  which  was  the  case  with  every  heinous 
culprit,  was  considered  accursed  of  God,  Dcut.  xxi.  22,  23. 
hence  the  necessity  of  removing  the  accursed  thing  out  of 
sight. 

14.  TViat  blessing  of  Abraham]  That  is,  justification  or  the 
pardon  of  sin,  with  all  other  blessings  consequent  on  it;  such 
as  peace  with  God,  spiritual  life,  and  eternal  glory. 

Might  come  on  the  Gentiles  through  Jesus  Christ]  So  we 
find  that  he  was  made  a  cursefor  us,  that  the  blessings  pro- 
mised (o  Abraham,  might  be  given  to  them  wlio  believe  on  him, 
as  naving  been  ina.de  a.  curse ;  i.  e.  an  expiatory  victim  for 
them. 

The  prom,ise  of  the  Spirit]  The  spirit  of  adoption  ;  sonship 
with  God  ;  and  tlie  Spirit  of  God  to  attest  that  sonship.  And 
all  this  was  through  faith.  Hence,  from  the  beginning,  God 
had  purposed  that  salvation  should  be  through  faith ;  and 
never  expected  that  any  soul  of  man  should  be  justified  by  the 
works  of  the  law  ;  and  only  gave  that  law  that  the  exceeding 
sinfulness  of  sin  might  appear,  and  tliat  man  might  be  pre- 
pared to  welcome  the  Gospel  which  proclaimed  salvation  to 
a  lost  world,  through  the  atoning  passion  and  death  of  Christ. 

15.  /  speak  after  the  manner  of  men]  I  am  about  to  pro- 
duce an  example  taken  from  civil  transactions.  If  it  be  con- 
firmed ;  if  an  agreement  or  bond  be  signed,  sealed,  and  wit- 
nessed ;  and  in  this  country,  being  first  duly  stamped  : — 

No  man  disannulleth]  It  stands  under  the  protection  of 
the  civil  law,  and  nothing  can  be  legally  erased  or  added. 

16.  Now  to  Abraham,  and  his  seed]  The  promise  of  salva- 
tion by  faith,  was  made  to  Abraham  and  his  posterity. 

He  saith  not.  And  to  seeds]  It  was  one  particular  kind  of 
posterity  which  was  intended — but  as  of  one — which  is  Christ, 
i.  e.  to  the  spiritual  head,  and  all  believers  in  him,  who  are 
children  of  Abraham,  because  tliey  are  believers,  ver.  7.  But 
why  does  the  aposlle  say,  not  of  seeds  as  of  many  7  To  this 
it  is  answered,  that  Abraham  possessed  in  his  family  two 
seeds,  one  natural,  viz.  the  membere  of  his  own  household  ; 
and  the  other  spiritual,  those  who  were  like  himself  because 
of  their  faith.  The  promises  were  not  of  a  temporal  nature  ; 
had  they  been  so,  they  would  have  belonged  to  his  natural 
seed;  but  they  did  not;  therefore  they  must  liave  belonged 
to  the  spirituni  posterity.  And  as  we  know  that  promises  of 
justification,  &c.  could  not  properly  be  made  to  Christ  in  him- 
self, hence  we  must  conclude  his  members  to  be  here  in- 
tended, and  the  word  Christ  is  put  here  for  Christians.  It  is 
from  Christ  that  the  grace  flows  which  constitutes  Cliristians. 
Christians  are  those  who  believe  after  the  example  of  Abra- 
ham ;  they,  therefore,  are  the  spiritual  seed.  Christ  working 
in  and  by  these,  makes  tliem  the  light  and  salt  of  the  trorld  ; 
and  through  them,  uyider  and  by  Christ,  are  all  the  nations  of 
the  earth  blessed.  This  appears  to  be  the  most  consistent  in- 
terpretation ;  though  every  thing  must  be  understood  of  Christ 
in  the  first  instance  :  and  then  of  Christians  only  through  him. 

17.  Confirmed  before  of  God  in  Christ]  i.  c.  The  promise 
of  justification,  &c.  made  to  believers  in  Christ  Jesus,  wlio 
are  the  spiritual  seed  of  Clirist,  as  they  are  children  of  Abra- 
ham, from  the  similitude  of  their  faith.  Abraham  believed  in 
God,  and  it  was  reckoned  to  him  for  justification :  the  (Gentiles 
believed  in  Clirist,  and  received  jiistiflcatiDii.  Probably  tlie 
word  Christ  ia  to  be  taken  both  here  and  in  the  preceding 

208 


fore  of  God  in  Christ,  the  law,  ■=  which  was  four  hundred  and 
thirty  years  after,  cannot  disannul,  d  that  it  shouW  make  the 
promise  of  none  effect. 

18  For,  If '  the  inheritance  be  of  the  law,  f  it  is  no  more  oJ' 
promise  :  but  God  gave  it  to  Abraham  by  promise. 

19  Wherefore  then  serveth  the  law's  ^  It  was  added  because 
of  transgressions,  till  h  the  seed  should  come  to  whom  the  pro-. 
mise  was  made;  and  it  was  '  ordained  by  angels  in  the  hanij 
k  of  a  mediator. 

20  Now  a  mediator  is'  not  a  mediator  of  one,  '  but  God  is  one. 

eRom.S.17.— f  Rom. 4.14.— K  John  15,23.  Rom.4.15.to  5.20.  te7.8,  13.  1  Tim.l.' 
9— h  Vcr.lS,— i  Acts7.5.t.  Heb.a  2.- k  F.xnd.  20,19,21,22.  Deu.5.S,a2.  23.  27,  31. 
John  1.17.  Acts  7.39.  1  Tim.2.5.—1  Kom  3.29,  30. 


verse  for  Christians,  as  has  already  beeu  hinted.  Howeve^ 
it  be  taken,  the  sense  is  plainly  the  same  ;  the  promise  of  sak 
vation  must  necessarily  be  to  them  who  believe  in  Christ; 
for  he  is  the  promised  seed,  Gen.  iii.  15.  through  whom  everf 
blessing  is  derived  on  mankind  :  and  through  his  spiritual 
seed,  the  true  Christians,  the  conquests  of  the  cross  are  daily 
spreading  over  the  face  of  the  earth.  TTie  present  unparal- 
leled dispersion  of  the  Sacred  Writings  in  all  the  regular  lan- 
guages of  the  universe,  is  a  full  proof  that  all  the  nations  of 
the  earth  are  likely  to  be  blessed  through  them ;  but  they  have 
notliing  but  what. Z/iey  have  i-eceived  from  and  through  Christ. 

Four  hu7i.dred  and  thirty  years  after]  God  made  a  cove- 
nant with  Abraham  that  the  Messiah  should  spring  from  his 
posterity.  This  covenant  stated,  tliat  ju.stification  should  be 
obtained  by  faith  in  the  Messiah.  The  Messiah  did  not  come 
till  1911  years  after  the  making  of  this  covenant;  and  the  law 
was  given  430  years  after  the  covenant  with  Abraham  ;  there- 
fore tlie  law  (which  was  given  1481  years  before  the  promise 
to  Abram  could  he  fulfilled,  for  so  much  time  elapsed  betweeif 
the  giving  of  tlie  law,  and  tlie  advent  of  Christ,)  could  not  pos- 
sibly annul  the  Abrahamic  covenant.  This  argument  is  abso- 
lute and  conclusive.  Let  us  review  it.  The  promise  to  Abra- 
ham respects  the  Messiah  ;  and  cannot  be  fulfilled  but  in  him^ 
Christians  say  the  Messiah  is  come;  but  the  advent  of  him' 
whom  they  acknowledge  as  the  Messiah,  did  not  take  place  tilt 
1911  years  after  the  covenant  was  made  ;  therefore  no  inter- 
mediate  transaction  can  afltct  that  covenant  BuE  the  lav/ 
was' an  inter^nediate  transaction,  taking  place  430  years  after 
the  covenant  with  Abraham,  and  could  neither  annul,  nor  af- 
fect, that  which  was  not  to  have  its  fulfilment  till  1481  years 
after.  Justification  by  faith  is  promised  in  the  Abrahamic 
covenant,  and  attributed  to  that  alone ;  therefore  it  is  not  to  be 
expected  from  the  law,  nor  can  its  works  justify  any ;  for  the 
law  in  this  respect  cannot  annul  or  affect  the  Abrahamic  co^ 
venant.  But  suppose  ye  say  that  the  law  which  was  giveir 
430  years  after  the  covenant  with  Abraham,  has  superseded 
this  covenant,  limited  and  confined  its  blessings  to  the  Jews: 
I  answer,  this  is  impossible;  for  the  covenant  most  spe(;ifr- 
cally  refers  to  the  Messiah,  and  takes  in  not  the  Jewish  peo- 
ple only,  but  all  nations  ;  for  it  is  written,  In  thy  seed,  the 
Messiah  and  his  spiritual  progeny,  shall  all  the  nations  of  the 
earth  be  blessed.  This  universal  blessedness  can  never  be 
confined  by  any  figure  of  speech,  or  by  any  legal  act,  to  the 
Jewish  people  exclusively ;  and  as  the  covenant  was  legally 
made  and  confirmed,  it  cannot  be  annulfed  ;  it  must  therefore 
remain  in  reference  to  its  object. 

In  opposition  to  us,  the  Jews  assert,  that  the  Messiah  is  not 
yet  come :  then  we  assert  on  that  ground,  that  the  promise  ia 
not  yet  fulfilled,  for  the  giving  of  the  law  to  one  people,  cannot 
imply  the  fulfilment  of  the  Abrahamic  covenant ;  because  that 
extends  to  all  nations.  However,  thei-efore,  the  case  be^ar- 
gued,  the  Jewish  cause  derives  no  benefit  from  it:  and  the 
conclusion  still  recurs,  salvation  cannot  be  attained  bv  the 
works  of  the  law,  forasmuch  as  the  covenant  is  of  faith,  and 
he  only,  as  your  prophets  declare,  who  is  justified  by  faith , 
shall  live,  or  be  saved.  Therefore  wo  still  conclude,  that  those 
who  are  only  under  the  laiv,  are  under  the  curse  ;  and  as  it 
says,  he  that  doeth  these  things  shall  live  in  them,  and  he  that 
sinneth  shall  die,  there  is  no  hope  of  salvation  for  any  man' 
from  the  law  of  Moses.  And  the  Gospel  of  Jesus  Christ  pro; 
claiming  salvation,  by  faith,  to  a  sinful  and  ruined  vVOrld,  is 
absolutely  necessary  ;  nor  can  it  be  superseded'  by  any  other 
institution,  whether  human  or  divine. 

How  we  arrive  at  the  stim  of  4-30  years  may  be  seen  in  the 
note  on  Exod.  xii.  40.— Dr.  Whitby  also  gives  a  satisfactory 
view  of  the  matter.  "  The  apostle'refers  to  the  promise  made, 
Gen.  xii.  3.  since  from  that  only,  are  the  430  years  to  be  com- 
puted ;  for  then,  Abraham  was  "5  years  old.  Gen.  xii.  4.  from 
thence  to  the  birth  of  Isaac,  which  happened  when  Abraham 
was  100  years  old,  Gen.  xxi.  5.  is  25  years  :  from  his  birth  to 
the  birth  of  Jacob  was  60  years,  for  Isaac  was  60  years  old 
when  Rebecca  bare  him,  Gen.  xxv.  26.  From  Jacob's  birth 
to  the  descent  into  Egypt,  were  130  years,  as  he  said  to  Pha- 
raoh, Gen.  xlvii.  9.  The  abode  of  him  and  his  posterity  in 
Egypt  was  215  years ;  so  that,  with  their  sojourning  in  Canaan, 
was  430  years,"  the  sum  given  here,  and  in  Exod.  xii.  40. 
where  see  the  notes. 

18.  For,  if  the  inheritance  be  of  the  law]  See  the  preceding 
arguments,  in  which  this  is  proved. 

19.  Wherefore  then  serveth  the  law"?]  If  the  law  does  not 
annul  the  Abrahamic  covenant,  and  cannot  confer  salvation 
on  its  votaries,  why  did  God  give  it?  This  was  a  very  natmal 
objeclion,  and  must  arise  in  tlie  mind  of  any  Jew  who  had 
paid  attention  to  the  apoatle's  reasoning. 


All  believers  in  Christ  Jesus 


CHAPTER  III. 


21  Is  the  Inw  tlicn  asainst  tlie  promises  of  God  1  God  forbid  : 
•"  for,  if  there  hud  been  a  law  given  whicli  could  liave  given 
life,  verily  i-ighteoiisness  slumkl  liavo  been  by  the  law. 

22  Hut,  "  tlie  scripture  hath  concluded  "  all  under  sin,  p  that 
the  i)romisc  by  faith  of  Jesus  Christ  might  bo  given  to  them 
that  believe. 

23  Bu:  before  faith  came,  we  were  Ijept  under  tlie  law,  shut 
up  u:ito  the  faith  which  siiould  afterward  be  revealed. 

24  Wherefore,  ithc  lavv  was  our  scAiunhncistoT  to  bring  us 
Unto  Clirist,  "■  tliat  we  might  be  justified  by  faith 

m  Cli.3.21.— n  Ver.S.— o  Rom.3.9.in,'S.«i,ll.r«> - 
Rom.  10  4.  Cola.  17.  lleb '.1.9,  lO.-r  Acls  W.Ja.  C 
15, 16.  Cli.4.5.  1  John. 3.1,  a.-t  Kom.li  3 


are  on  an  eqv^.'l fooling. 


It  was  added  hecause  of  transgressions]  It  was  given  that 
we  might  know  our  sinfulness,  and  tlio  need  we  stood  in  of 
the  mercy  of  God.  Tiie  law  is  tlic  right  line,  the  straight 
edge  that  determines  tlie  (lUUquittj  of  our  conduct.  8ee  the 
notes  on  Rom.  iv.  1.5.  and  especially  on  Rom.  v.  20.  where  this 
subject  is  largely  discussed,  and  the  figure  explained. 

Till  the  seed  should  come]  The  law  was  to  be  in  force  till 
the  advent  of  the  IMessinli.— After  that,  it  was  to  cease. 

It  was  ordained  by  angels]  Tjjie  ministry  of  angels  was  cer- 
tainly used  in  giving  the  law.  J?ec  Psal.  Ixviii.  17.  Acts  vii. 
53.  and  Ileb.  ii.  2.  but  they  were  only  instruments  for  trans- 
mitting ;  Moses  was  the  mediator  between  God  and  the  pec- 
pie.  Dent.  v.  .5. 

20.  A  mediator  is  not  a  mediator  of  one]  As  a  Mediator, 
MECTirijf,  signifies  a  middle  person,  there  must  necessarily  be 
two  parties,  between  whom  he  stands  ;  and  acts  in  rel'erence 
to  both ;  as  lie  is  supposed  to  have  the  interests  of  both  equally 
at  heart.  Tills  verse  is  allowed  to  be  botli  obscure  and  diffi- 
cult;  and  it  is  certain,  that  tliere  is  little  consent  amon<^ 
learned  men  and  critics  in  their  opinions  concerning  it.  Ro- 
senmuller  ihinlis  tliat  tlic  opinion  of  Nosselt  is  to  be  preferred 
to  all  others.  He  first  translates  the  words  6  ic  itcatrrji,  h.os 
OVK  crtv  thus,  But  he  (viz.  Moses)  is  not  the  mediator  of  tliat 
one  race  of  Abraham,  viz.  the  Christians  ;  for  kvoi,  relates  to 
tlie  aiicpjia  oj  crrrjyyeXrai,  'he  seed  that  should  come,  ver.  19  of 
which  ho  said  iig  tif,'  ivt>q,  as  of  one,  ver.  16.  If  Paul  had 
Written  h  h  iimirni  rov  cm;  cksivov,  ovk  eri,  he  is  not  Ihe  me- 
tltator  of  o]ie,  no  per.son  would  have  had  any  doubt  that 
c,,£pi,aT0i,  seed,  ought  to  be  supplied  after  evos,  of  one,  ver. 
20.  Tiie  saiiie  mode  of  speaking  Paul  uses,  Rom.  i.  17,  18, 
b  d.r,  but  he,  o,  for  avrug.  Matt.  xii.  3,  11,  39.  b  Se  cnrev,  but  he 
said.  Though  Moses  was  the  mediator  between  God  and  the 
Israelites;  yet  lie  was  not  the  mediator  between  God  and  thai 
vne  seed  n-liich  was  to  come,  viz.  the  Gentiles  who  should  be- 
lieve in  Clirist. 

But  God  is  one]  lie  is  the  one  God,  who  is  the  Father  of 
the  spirits  of  all  ilesh  ;  the  God  of  the  Gentiles  as  well  as  the 
God  of  the  .Jews.  That  this  is  St.  Paul's  meaning  is  evident 
Irom  his  use  of  tlie  same  words  in  otlier  places.  1  Tim.  ii.  5. 
its  yap  Gfof,  t^ic.  for  there  is  one  God,  and  one  mediator  be- 
tween God  and  man  :  that  is,  there  is  onli/  one  God  and  one 
mediator,  for  the  whole  human  race,  Eph.  i  v.  5,  6.  One  Lord, 
one  faith,  one  baptism,  L;  0<:os  Kai  Tranqp  navrm',  ONE  God, 
and  Father -rfAhL.  The  sense  of  the  whole  is,  Moses  was  the 
inediatorof  one  part  of  Abraham's  seed,  viz.  Ilie  Israelites  ; 
but  of  the  other  sefd,  the  Gentiles,  he  was  certainly  not  the 
mediator:  for  the  mediator  of  that  seed,  according  to  the  pro- 
mise of  God,  and  covenant  made  with  Abraham,  is  Christ 
Though  Nosselt  has  got  great  credit  for  this  interpretation,  it 
was  given,  m  substance,  long  before  him,  by  Dr.  Wliitby,  as 
may  be  seen  in  the  following  words :  "  but  this  mediator 
<.Moscs)  was  only  the  mediator  of  tlie  Jews,  and  so,  was  only 
mediator  of  one  party,  to  whom  belonged  the  blessings  of 
Abraham,  ver.  S,  14.  Hut  God,  who  made  the  promise  that  in 
one  should  all  the  families  of  the  earth  be  blessed,  is  one,  the 


25  Cut,  after  that  faith  Is  come,  we  are  no  longer  under  a 
schoolmaster.  > 

20  For, » ye  are  all  the  children  of  God  by  faith  In  Christ  .Tesus 

27  I'or,  <■  as  many  of  you  as  have  been  baptized  into  ChrisI 
"have  put  on  Christ.  ' 

28  V  There  is  neither  Jew  nor  Greek,  there  is  neither  bond 
nor  free,  tliere  is  neither  male  nor  female  :  for  ye  are  all  w  one 
in  Christ  ./esus. 

29  And  "  if  ye  be  Christ's,  then  ave  ye  Abraham's  seed,  and 
'heirs  according  to  the  promise. 

5n".)V'"'J',"!'',Tr='',T ■'*'■'-■  '  t:'"-.12.13.  Ch.r.6.  Cnl.3.II.-w  .Mm  iaiG.&  17 
8  17  fW-^:i^'  ^^'l^-,^-*-'^'  '^-^  Ottx.iiAO,  12.  Rom.S.?.  H<=b.  UlS.-y  Kon 
D.  1/.  Uli.4./,2b.  Eph. 3.0. 


i^od  ol  the  oMer  party,  (he  Gentiles  as  well  as  of  the  Jews, 
cnci-ep  tif  o.etof,  seeing  he  is  one  Gou,  teho  loill  justify  the 
ciren}riciswn  by  faith,  and  the  uncircumcision  through  fnilh. 
Kom.  111.  30."  This  exposition  is  so  plain,  and  so  well  sup- 
ported by  t.ho  diflercnt  scriptures  already  nuotcd,  that  there 
can  bo  but  small,  if  any,  doubt  of  its  propriety. 

21.  Is  the  law  then  against  the  promises  of  God  ?]  Is  it  pos- 
sible that  the  intervention  of  the  law  in  reference  to  one  part 
ol  the  Abrahamic  seed,  shoidd  annul  the  promise  made  to  the 
other  7  It  IS  impossible. 

For  if  there  had  been  a  law,  &c.]  If  any  laic  or  rule  of  life 
could  have  been  found  out  that  would  hare  given  life  saved 
sinners  irom  death,  and  made  them  truly  hnnpy  ;  then  riglil- 
eousness,  justification,  should  have  been  by  lluit  laio 

ii.  hut  the  scripiurit  Iiath  concluded]  All  the  writings  of 
^}^^  prophets  have  uniformly  declared,  tliat  men  are  all  s/«- 
VJf. '  ^'?*V''.°  '«"'  ileclares  the  same  by  the  continual  sacri- 
rom'e  ^hnw  "•''■escribes.  All,  therefore,  have  sinned,  and 
IZtv  on^}  f  '''•"'  g'«-.vof  God;  and  being  tried  and  found 
niLm  •'"•"'  ''  ^""'1"^'  "'"  Scripture  hath  shut  them  up  ; 
come  in  whi^,?ir'  °"'^  ^"'''"^  ""'^  "P'  ""  "le  time  slioilld 
w^n  hen  sn"'p'^"'?'?''f  °^  "^'^  1"W  should  be  executed 
Dart  c  K- IvPnnf  ^'""^  '"■  ,9-20.  and  the  notes  there.    And 

^nip^'^PlX^Zt^.  *^>^'^-^-^  ^^'■^-' 
iished         '''•"" '^  f'""'  f«'"c]    Ueforc  the  Gospel  was  pub- 
Vol.  VI.  Dtl 


He  were  kept  under  ihe  law,  shut  up]  EtppovpovusOa,  we 
were  kept  as  in  a  strong  hold;  cvyKCKXiKxuevoi,  locked  up— 
unto  thejaitli,  the  religion  of  the  Lord  Jesus,  which  should 
ajterward  Ije  revealed.  Here  the  same  metaplior  is  used  as 
above  ;  and  for  its  explanation  I  must  refer  the  reader  to  the 
same  place,  Rom.  xi.  32. 

24.  The  law  was  our  schoolmaster]  'O  voung  Trait'aj  toyoc 
woyu  ysynveu  CIS  Xpcs-ou.  TIxe  law  was  our  pedagogue  unto 
,  y'lj'st.  Ihe  Traiday'dyns,  pedagogue,  is  not  llic  seJuiulinaster, 
I  but  the  servant,  who  had  the  care  of  tlie  childnn,  to  lead 
them  to,  and  bring  them  back  from  school-;  and  had  the  care 
ot  thein  out  of  school-hours.  Tlius,  tlie  law  did  not  teach  us 
the  living,  saving  knowledge;  but  by  its  rites  and  ceremo- 
nies, and  especially  by  its  sacrifices,  if  directed  us  to  Ciirist, 
that  toe  might  be  justified  byfaWi.  This  is  a  beautiful  meta- 
phor, and  highly  illustrative  of  the  apo.stle's  doctrine.  Pee  tiie 
note  on  Rom.  x.  4.  where  this  figure  is  farther  explained. 

^5.  But  after  that  faith  is  come]  When  Christ  was  mani- 
lested  in  the  fiesli,  and  the  Gospel  was  preached,  we  were  no 
onger  under  the  pedagogue ;  we  came  to  Christ,  learned  ot 
him,  became  wise  unto  salvation,  had  our  fruit  unto  hoUness, 
and  the  end  eternal  life. 

It  is  worthy  of  remark,  that  as  h  vofioi,  the  law,  is  used  by 
St.  Paul,  to  signify  not  only  the  law,  properly  so  called,  biit 
the  whole  of  tlie  Mosaic  economy;  so  n  ttis-is,  the  faith  is 
used  by  him  to  express  not  merely  the  act  of  believing'  \n 
Christ ;  but  the  whole  of  the  Gospel. 

2a  For  ye  who  have  believed  the  Gospel,  are  all  childreii 
of  Godby  Jailh  in  Christ  Jesus]  But  no  man  is  a  child  of 
God  by  circumcision  ;  nor  by  any  observance  of  the  ftlosaic 
law. 

27.  As  many  of  yon  as  have  been  baptized  into  Christ]   All 
of  you  who  have  believed  in  Christ  as  the  promised  Messiah 
and  received  baptism  as  a  public  proof,  tliat  ye  had  received 
Christ  as  your  Lord  and  Saviour;  hare  put  on  Christ ;  have 
received  liis  Spirit,  and  entered  into  his  interests,  and  copied 
his  manners.     To  put  on,  or  to  be  clothed  with  one,  is  to  as- 
sume the  person  and  character  of  that  one  ;  and  they  who  do' 
so,  are  bound  to  act  his  part,  and  to  sustain  the  character 
which  they  have  assumed.     The  profession  of  Christianiti/ 
IS  an  assumption  of  the  character  of  Christ;  he  has  left  u.s 
an  example  that  we  should  follow  his  steps;  and  we  ,<!hould 
as  Christians,  have  that  mind  in  us  whicli  was  in  him     8ee 
tlie  notes  on  Rom.  vi.  3.  and  4.  and  e.'^^pecially  those  on  Rom 
XIII.  14.  where  this  phrase  is  farther  exol/iined. 

28.  Tliere  is  neither  Jew  nor  Greek]  '  'EWnr,  Greek,  is  put 
hero  for  etiviKos,  heathen.  Under  the  Gospt^l  all  distinctiona 
are  done  away,  as  either  helping  or  hindering  ;  all  are  en  ualfv 
welcome  to  Christ;  and  all  have  an  equal  need  oriiiii, ;  ail 
persons,  of  all  sects,  and  conditions,  and  si^xes,  who  believe 
ni  him,  become  one  family  tlirough  him;  tliey  are  one  bodii, 
of  which  he  is  the  head. 

Neither  male  nor  female]  With  gi-eat  reason  the  apostle 
introduces  this:  between  the  privileges  of  men  and  women 
there  was  a  great  disparity  among  tlio  Jews.  A  man  might 
shave  his  head  and  rend  his  clothes,  in  the  timeof  moiirnin"  ■ 
a  looman  was  not  permitted  to  do  so.  A  man  might  impose 
the  vow  of  Nasirate  upon  his  son  :  a  woman  could  not  do  this 
on  her  daughter.  A  man  might  be  slioni  on  account  of  the 
nasircite  ot  his  father:  a  woman  could  not.  A  nUin  might 
betroth  his  daugliter:  a  woman  had  no  such  power.  A  niaii 
might  sell  his  daughter :  a  woman  could  not.  In  many  Casey 
IJiey  were  treated  more  like  children  than  adults  ;  and  to  this 
day,  are  not  permitted  to  assemble  with  the  men  in  the  syna- 
gogues, but  are  put  up  in  galleries,  where  thev  can  scarcely 
see,  nor  can  they  be  seen.  Under  the  blessed  spirit  of  Chris- 
tianity, they  have  equal  rights,  equal  privileges,  and  equal 
blessings;  and  let  me  add,  they  are  equally  useful. 

29,  And  if  ye  be  C/irist's]  Or  as  several  good  MSB.  read,  if 
ye  be  one  in  Clirist.  If  ye  have  all  received  justification 
tlirough  his  blood,  and  the  mind  that  was  in  liim,  then  are  ye 
Abraham's  seed  ;  ye  are  that  real  spiritual  posterity  of  Abra- 
ham, that  olher  seed  to  whom  the  promises  \vere  made  :  and 
then  heirs,  according  to  that  promise,  being  fitted  for  the  rest 
that  remains  for  the  people  of  God;  that  heavenly  inherit- 
ance which  was  tyjiified  by  the  earthly  Canaan,  even  to  the 
Jev/s. 

1.  The  Galalians,  if  apjiears,  had  begun  well,  and  for  a  time, 
run  welt;  but  they  permitted  t^atan  to  hinder,  and  they  stop- 
ped short  of  the  jirize.  Let  us  beware  of  those  teachers  who 
would  draw  us  away  from  trusting  in  Christ  crucified.  By 
lif^tening  to  such,  tlie  Galatlans  lost  their  religion. 

2.  The  temptation  that  leads  us  astray,  may  be  as  sudden  as 
it  is  successful.    \Vc  may  lose  in  one  momont,  the  fruit  of  a 

309 


Vhe  condition  of  an  Jieir, 


GALATIANS. 


while  in  a  slate  of  naliagS. 


whole  life  !  JIow  frequently  is  tliig  the  case :  nnd  how  few  lay 
it  to  heart!  a  man  may  fall  by  the  means  of  his  understand- 
ing, as  well  as  by  the  means  of  his  passions. 

3.  How  strange  is  it  that  tliere  should  be  found  any  back- 
slider! that  one  who  once  felt  the  power  of  Christ  sliou'kl  ever 
turn  aside !  but  it  is  still  stranger,  that  any  one  who  has  felt 
it,  and  given  in  his  life  and  conversation,  full  proof  that  he  has 
felt  it,  should  not  only  let  it  slip,  but  at  last  deny  that  he  ever 
Jiad  it,  and  even  ridicule  a  work  of  grace  in  the  heart!  such 
instances  have  appeared  among  men. 

4.  The  Jewish  covenant,  the  sign  of  which  was  circumcision, 
is  annulled,  ihougli  the  people  with  whom  it  was  made  are 
still  preserved,  and  they  preserve  the  rite  or  sign.  Why  then 
shoulil  the  covenant  be  annulled  7  This  question  admits  a  two- 
fold answer.     I.  This  covenant  was  designed  to  last  only /or  a 


time;  and  when  tliat  time  camo,  it  having  waxed  old  vanish- 
ed  away.  2.  It  was  long  before  that  void,  through  want  of  tho 
performance  of  the  conditions.  The  covenant  did  not  state 
merely,  ye  shall  be  circumcised,  and  observe  all  the  rites  and 
ceremonies  of  the  law ;  but  ye  shall  love  the  Lord  your  God 
with  all  your  heart,  soul,  mind,  and  strength,  and  your 
neighbour  as  yourself.  This  condition,  which  was  the  very 
.soul  of  the  covenant,  was  universally  broken  by  that  people. 
Need  they  wonder,  therefore,  that  God  has  cast  them  offf  Jesus 
alone  can  restore  them,  and  him  they  continue  to  reject.  To 
MS,  the  new  covenant  says  the  same  things— ye  shall  lore  the 
Lord,  &c.  if  we  do  not  so,  we  also  shall  be  cut  ofT.  Take 
heed,  lest  he  who  did  not  spare  the  natural  branches,  spare 
not  thee ;  therefore,  make  a  profitable  use  of  the  goodness  and 
severity  of  God. 


CHAPTER  IV. 

'J7ic  apostle  shows,  that  as  an  heir  in  nonage  is  under  tutors  and  guardians;  so  were  the  Galatians  while  under  the  law  . 


N 


form  las  man,  mat  tee  mig/it  obtain  the  adoption  oj  sons ;  and  have  the  strongest  evidence  of  that  adopt..,,.,  , „.  .  ^  ,.„,^ 

who  are  children  of  God  are  heirs  of  heaven,  7.  He  compares  their  former  and  latter  state,  and  shows  the  reason  he 
had  to  fear  that  his  labour  on  their  behalf  was  in  vain,  8— II.  He  mentions  his  trials  among  them,  and  their  kindness 
to  him,  12—16.  Shows  his  tender  affection  for  them,  and  exhorts  them  to  return  to  the  Gospel,  17—20.  Shows  the  excel- 
lence of  the  Gospel  beyond  that  of  the  law,  by  the  allegory  of  Mount  Sinai  and  Jerusalem,  21—27.  Shows  also,  that  the 
lielifivmg  Gentiles  are  children  of  the  promise,  as  Isaac  was  ;  and  have  been  elected  in  the  place  of  the  Jews  who  have 
been  cast  out,  according  to  the  ScrijUures,  28—31.  [A.  M.  cir.  4050.  A.  D.  cir.  52.  A.  U.  C.  805.  An.  Imp.  Claud'ii  C£es.  12  ] 
OW  I  say,  7Viat  the  heir,  as  long  as  he  is  a  child,  differeth      7  Wherefore  thou  art  no  more  a  servant,  but  a  son  ;  k  and  if 

a  son,  then  an  heir  of  God  through  Christ. 

8  Howbeit  then,  '  when  ye  knew  not  God,  ""  ye  did  service 
unto  them  which  by  nature  are  no  gods. 

9  But  now,  "  after  that  ye  have  known  God,  or  rather  are 
known  of  God,  °  how  turn  ye  p  again  to  i  the  weak  and  beg- 
garly '  elements,  whereunto  ye  desire  again  to  be  in  bondage  ? 

10  '^  Ve  obiserve  days,  and  months,  and  times,  and  years. 

11  I  am  afraid  of  you,  '  lest  I  have  bestowed  upon  you  labour 
in  vain. 

12  Bi-ethren,  I  beseech  you,  be  as  I  am  ;  for  I  am  as  ye  are : 
"  ye  have  not  injiu-ed  me  at  all. 


nothing  from  a  servant,  thougli  he  be  lord  of  all ; 

2  Hut  is  under  tutors  and  governors  until  the  time  appointed 
of  the  father. 

3  Even  so  we,  when  we  were  children,  "  were  in  bondage 
under  the  *>  elements  of  the  world  : 

4  IJut  '^  when  the  fulness  of  the  time  was  come,  God  sent 
forth  his  Son,  ^  made  "of  a  woman,  f  made  under  the  law, 

5  s  To  redeem  them  that  were  under  the  law,  h  that  we  might 
receive  the  adoption  of  sons. 

6  And  because  ye  are  sons,  God  hath  sent  forth  ■  the  Spirit 
of  liis  Son  into  your  hearts,  crying,  Abba,  Father. 

iiVcr.9.  Ch.2a3.&5.1.  Col. 3.8,  2(1.  Heb.9. 10.— b  Or,  rudimenls.-c  Gen  49  10 
11m  9.34.  Mark  1,15.  Eph.  1. 10— d  John  1.14.  Rom. 1.3.  Phil. 8.7.  Heb,2.14.— 
e(icn.3.iri.  Isa.?.14.  Mic.5  3.  Mall. 1.33.  Luke  1.31. &  2.7.— f  Malt  Fi.  17.  Li]ko3. 
a?.— g  Mail,  211.23.  rh,3,13.-Tit.2.14.  Heh.9,12.  Eph. 1, 7.  1  Ftt,1.18,19.— h  .ln,I.I2. 


NOTES. — Verse  1.  The  heir  as  long  as  he  is  a  child]  Though 
he  be  appointed  by  his  father's  will  heir  of  all  his  possessions ; 
yet,  till  he  arrive  at  the  legal  age,  he  is  master  of  nothing ;  and 
does  not  diHer  from  one  of  the  common  domestics. 

2.  But  is  under  tutors]  KKtrpOTrovs,  guardians  and  govern- 
ors .-—oikoi/ohovs,  those  who  have  tlie  charge  of  the  family. 
These  words  are  nearly  similar;  but  we  may  consider  the 
first  as  executor,  tlie  last  as  the  person  who  superintends  the 
concerns  of  the  family  and  estate  till  the  heir  become  of  age. 

Until  the  time  ap]Joi7ited  of  the  father.]  The  time  men- 
tioned in  the  father's  will  or  testament. 

3.  Even  so  we]  The  whole  Jewish  people,  were  in  a  state 
of  nonage  while  under  the  law. 

The  elements  of  the  world]  A  mere  Jewish  phrase,  iliDi 
ntn  oSiy  yasudey  olam  hazzeh,  "  the  principles  of  this 
^volid  ;"  that  is,  tiie  rudiments  or  principles  of  the  Jewish 
religion.  The  apostle  intimates  tliat  the  law  was  not  the 
science  of  salvation  :  it  was  only  the  elevients  or  alphabet  of 
it:  and  in  the  Gospel,  this  alphabet  is  composed  into  a  most 
glorious  system  of  divine  knowledge:  but  as  the,  alphabet  is 
nothing  of  itself,  unless  compounded  into  syllables,  words, 
sentences,  and  discourses;  so  the  law,  taken  by  itself,  gives 
no  salvation  :  it  contains,  indeed,  the  outlines  of  the  Gospel ; 
but  it  is  tlie  Gospel  alone,  that./jHs  up  these  outlines, 

4.  Wheyi  the  fulness  of  the  time  was  come]  Tlie  time  which 
God  in  his  infinite  wisdom  counted  best;  in  wliich  all  liis 
counsels  were  filled  up ;  and  the  time  which  his  Spirit,  by 
the  prophets,  had  specified  ;  and  the  time  to  which  he  intend- 
ed the  Mosaic  institutions  should  extend,  and  beyond  which 
tliey  should  be  of  no  avail. 

God  sent  forth  his  Son]  Him  who  came  immediately  from 
God  himself;  made  of  a  woman;  according  to  the  promise, 
Gen.  iii.  15.  produced  by  the  power  of  God,  in  the  womb  of 
the  Virgin  Mary,  without  any  intervention  of  man ;  hence  he 
was  called  the  Son  of  God.  See  Luke  chap.  i.  35.  and  the 
note  tliere. 

Made  under  the  law]  In  subjection  to  it,  that  in  him,  all  its 
designs  might  be  fulfilled,  and  by  Ids  death,  the  whole  might 
he  abolished  ;  the  law  dying  when  the  Son  of  God  expired 
ujion  the  cross. 

5.  To  redeem  them:]  K^ayopairi] ;  to  pay  down  a  price  for 
them,  and  thus  buy  them  off  from  the  necessity  of  observing 
circumcision,  offering  brute  sacrifices,  performing  diflerent 
ablutions,  &c. 

That  ice  might  receive  the  adoption  of  sons.]  Which  adop- 
tion we  could  not  obtain  by  the  law ;  fur  it  is  the  Gospel  only 
that  puts  us  among  the  children,  and  gives  us  a  i>!ace  in  the 
heavenly  family.  On  the  nature  of  adoption,  see  the  notes  on 
lloni.  vili.  15. 

fi.  And  because  ye  are  sons]  By  faith  in  Christ  Je.sus,  being 

rcdeerncd  both  from  the  bondage  and  curse  of  the  law:  God, 

the  rather,  called  goncially  the  first  per.fon  of  the  gloriou.H 

iiUNiTY  :  hath  bcnt  torth  the  Si'ikit,  the  Holy  Ghost,  the  i.c- 

210 


Ch,3.2S.  Eph.l.S.— i  Ro.5,5.&8.15.-k  Ro.8.IG,17.  Ch.?,a9.-I  F.ph.2.12.  I  ThcsS. 
4.5,— mRo.l.aS.  lCor.13.2.  Eph. 2.11,12.  1  Thess,l,9.— n  lCor.8.3,&l3. 12  2Tiin. 
2.19.— oCh. 3.3.  Col.3.2n.— pOr,  back.— qRo  R.3.  Hcb.7.18.— r  Or,  nidimenls,  Vcr. 
3.— sRo.14.5.  Col  2.16.— tCh.2.2.&  5.2,4.   1  Thcss.3.5.— u  2  Cor.3,5. 

cond  person  of  that  Trinity ;  of  his  Son  Jesus  Christ,  the 
third  person  of  the  lYinity—cryiug  Abba,  father.'  from  the 
fullest  and  most  satisfactory  evidence  that  God,  the  Father, 
Son,  and  Spirit,  had  become  their  portion.  For  the  explana- 
tion of  this  phrase,  and  why  the  Greek  and  Syriac  terms  are 
joined  together  here,  see  the  notes  on  Mark  xiv.  36.  and  o.*! 
Rom.  viii.  15. 

7.  Thou  art  no  more  a  servant]  Thou  who  hast  believed  in 
Christ,  art  no  longer  a  slave,  either  under  the  dominio7i  if 
sin,  or  under  obligation  to  the  Mosaic  ritual  :  but  a  son  of 
God,  adojited  into  the  heavenly  family. 

And  ij  a  son,  then  an  heir]  Having  a  right  to  the  inheri- 
tajice,  because  one  of  t\\e  family,  for  none  can  inherit  but 
the  children  ;  but  this  heirship  is  the  most  extraordiiiary  ol 
all :  it  is  not  an  heirship  of  any  tangible  possession,  either  iti 
heaven  or  earth;  it  is  not  to  possess  apart,  or  even  the  whole, 
of  either:  it  is  to  possess  Him  who  made  all  things — not 
God's  works,  but  God  himself:  heirs  of  GOD  through  Christ. 

S.JV}ie7iyekneuTnot  God]  Though  it  is  evident,  fromthocom- 
plexion  of  the  whole  of  this  epistle,  that  the  great  body  of  the 
Christians,  in  the  churches  of  Galatia,  were  converts  from 
among  tlie  Jews,  orproselytes  to  Judaism  :  yet,  from  tins  verse, 
it  appears  that  there  were  some  who  had  been  converted  from 
heathenism :  unless  we  suppose  that  the  apostle  here  particu- 
larly addresses  those  who  had  been  proselytes  to  Judaism  ; 
and  thence  converted  to  Christianity  ;  Which  appears  to  be 
most  likely  from  the  following  verses. 

9.  Now  after  that  ye  have  known  God]  After  having  been 
brought  to  the  knowledge  of  God,  as  your  Saviour. 

Or  rather  are  known  of  God]  Are  approved  of  him,  hav- 
ing received  the  adoption  of  sons. 

To  the  weak  and  beggarly  elements]  After  receiving  a?! 
this,  rcill  ye  turn  again  to  the  ineflTectual  rites  andceremonies 
of  the  Mosaic  law?  Rites  too  weak  to  counteract  your  sinful 
habits  ;  and  too  poar  to  purchase  pardon  and  eternal  life  for 
you.  If  the  Galatians  were  turning  again  to  them,  it  is  evi- 
dent that  they  had  been  once  addicted  to  them.  And  this  they 
miglit  have  been,  allowing  that  they  had  become  converts 
from  heathenism  to  Judaism;  and  from  Judaism  to  Christi- 
anity. This  makes  the  sense  consistent  between  the  8th  and 
9th  versos. 

10.  Ye  observe  days]  Ye  supcrstitiously  regard  the  Bab- 
baths,  and  particular  days  of  your  own  appointment 

And  months]  New  moons;  times;  festivals,  such  as  those 
of  tabernacles,  dedication,  pass-over,  &c. 

Years]  Annual  atonements  ;  sabbatical  years,  and  jubilees. 

11.  1  am  afraid  of  you]  I  begin  nowto  be  seriously  alarmed 
for  you,  and  think  you  are  so  thoroughly  perverted  from  the 
Gospel  of  Chrisi,  that  all  my  pains  and  labour  in  your  conver- 
sion have  been  thrown  away. 

12.  Be  as  /am]  Tlioroughly  addicted  to  the  Christian  faith 
and  worship ;  from  the  deepest  conviction  of  its  truth. 

For  J  um  as  ye  are]  I  wua  foinicrly  a  Jew,  und  ua  jcalousfy 


if%«  apostle's  trials 


CHAPTER  IV. 


among  the  Oalatians. 


is  Ye  know  how  "  through  Inflrmlty  of  tho  flesh  I  preaclied 
the  Gospel  unto  you  «  at  tlio  first. 

14  And  my  temptation  which  was  In  my  flesh  ye  despised  not, 
nor  rejected  ;  but  received  me  "  as  an  anjjel  of  God,  '  even  as 
Christ  Jesus. 

15  'Where  is  then  the  blessedness  ye  spake  of}  for  I  bear 
you  record,  th^it  if  it  had  been  possible,  ye  would  have  pluck- 
ed out  your  own  eyes,  and  have  given  them  to  me. 

16  Am  I  therefore  become  your  enemy,  *  because  I  tell  you 
the  truth  ? 

17  They  >> zealously  afTcct  yon,  Imt  not  well ;  yea,  they  would 
exclude  "you,  that  ye  might  affect  them. 

V  lCw.2.3.  aCor.ll.3l).«sl3.7,  9.— wChapler 
Sm  Zech.lS.9  — y  Muihew  10.40.  Luke  10.16. 
WhK  was  then  1 


addicted  to  the  rites  and  ceremonies  of  Judaism  as  ye  are  ; 
but  I  am  saved  fnnii  that  mean  and  unprofitable  dcpcndance  : 
"be  therefore  as  I  am  now:  who  was  once  as  you  now  are." 
Others  think  the  sense  to  be  this  :  "  Be  as  affectionate  to  me 
as  I  am  to  you;  for  ye  were  once  as  loving  to  me  as  1  am  now 
to  you." 

Yc  have  7iot  injured  me  at  all]  I  do  not  thus  earnestly  en- 
treat you  to  return  to  your  Oliristian  jirofossion,  because  your 
perversion  has  been  any  los.s  to  inc ;  nor  because  your  conver- 
Bion  can  be  to  me  any  gain  :  ye  liavc  not  injured  mo  at  all; 
ye  only  injure  yotirsolves;  and  I  entreat  yon,  through  the  in- 
tense love  I  bear  to  you,  as  my  once  beloved  brethren  in  Christ 
Jesus,  to  return  to  Him  fiom  whom  ye  have  revolted. 

13.  Ye  know  how  through  iiifirmitii]  Tlie  apostle  seems  to 
say,  that  he  was  much  afflicted  in  body  when  he  first  preached 
the  Gospel  to  ihein.  And  is  this  any  strange  tiling,  that  a 
minister  so  laborious  as  St.  Paul  was,  should  be  sometimes 
overdone,  and  overcome  by  the  severity  of  his  labours ! — 
Buroly  not.  This  inislit  have  been  only  an  occasional  afflic- 
tion, while  labouriiis;  in  that  part  of  Asia  Minor:  and  not  a 
continual  and  incurable  infirmity,  as  some  have  too  hastily 
conjectured. 

14.  And  my  temptation  Which  was  inmyJlesJi]  On  this 
verse  llicre  are  a  great  many  various  readings  :  as  there  are 
various  opinions. 

Instead  of  /lov,  my  temptation,  ABC'D'FG.  some  others, 
with  the  Coptic,  Vulgate,  Itala,  and  several  of  the  primitive 
Fathers,  have  vn'ov,  your  temptation. 

The  word  ^retpaafiov,  which  we  translate  temptation,  signi- 
fies trial  of  any  kind.  The  veree,  therefore,  may  be  read : 
"  Ye  despised  not  the  trial  which  was  in  my  flesh ;"  or,  "Ye 
dpspise<l  not  your  trial  wliich  was  in  my  flesh  :"  i.  e.  what  my 
flesh  sutlered  on  your  account :  the  afllictions  1  passed  through 
In  consequence  of  my  severe  laboilis  on  your  account.  You 
did  not  consider  me  less  an  apostle  of  God,  on  account  of  my 
sinking  for  a  time,  under  the  weight  of  my  work.  Had  they 
been  disaffected  towards  him  at  that  time,,  they  would  have 
used  tliis  to  the  prejudice  of  his  apostolic  mission.  "What! 
do  yon  pretend  to  be  an  extraordinary  messenger  from  God, 
and  yet  are  suffered  to  fall  itito  sickness  under  the  severity  of 
yolu-  luboiirl  If  God  sent  you,  would  he  not  sustain  youl" 
Tliis  would  have  been  quite  natural,  liad  they  not  been  well 
affected  towards  him.  But,  on  the  contrary,  notwithstanding 
these  affl  iclions,  they  riceived  him  as  an  angel  of  God,  as  a  mes- 
senger from  heaven,  and  (7.?  Je.5»sC'//;-i«Miimself.  This  appears 
tojiictobclhe  simple  meaning  of  tlie  apostle;  and  lliathe  nei- 
ther alludes  to  a  Imdihj  nor  mental  infirmity,  wliich  generally 
or  periodically  alHicted  him,  as  some  have  iinagiiicd.  Nor 
'loes  he  appear  at  all  to  speak  of  the  same  case  as  that  men- 
tioned 2  Cor.  xii.  7.  where  I  wish  the  reader  to  rnnsult  the 
notes.  That  St.  Paul  had  frequent  and  severe  afllictions,  in 
consequence  of  his  constant  and  severe  exertions  in  tlie  Gos- 
pel niinistry,  we  may  readily  believe:  and  of  tliis  his  own 
words  bear  sufficient  testimony. — See  his  aflecting  account, 
2  Cor.  xi.  y3 — 29.  am',  the  notes  there. 

15.  Mliere  is  then  the  bles'iedness  ye  spake  nf?]  Ye  spake 
of,  should  bo  In  italics,  there  being  no  corresponding  word  in 
the  Greek  text.  Perhaps  there  is  not  a  sentence  in  the  New 
Testament  moiT  variously  translated  than  tliis.  1  sliallgive  the 
original,  T(  5  ui'i'  iifh  jiaKapKTiwsVjXMi'  ir/iat  was  then  your  bless- 
edness .'  Or,  Ifow  great  was  your  happin  ess  at  that  time .'  Or, 
IVhat  blessings  did  ys  thru  ponr  on  me!  It  is  worthy  of  re- 
mark that,  instead,  of  ti<,  what,  ABCFG.  several  others;  the 
older  Syriac,  the  latter  Syriac  in  the  margin,  the  Armenian, 
Vulgate,  one  copy  of  the  Itala,  and  some  of  tho  Fathers,  have 
TTov,  where;  and  rii;  teas,  is  oiiiitted  by  ACD.,  several  others, 
also  the  Vulgate,  Itala,  and  the  Latin  Fathers.  According  to 
these  authorities,  the  text  should  be  read  thus?  Where  then 
is  your -blessedness  1  Having  renounced  the  (Jospel,  you 
have  lost  your  happiness.  What  have  your  false  teachers 
given  you  to  compensate  the  loss  of  communion  with  God,  or 
that  spirit  of  adoption,  that  Spirit  of  Christ,  by  which  you 
cried  Abba,  Father !  f         j  >     j  i 

If,  however,  we  understand  the  words  as  implying  thefienc- 
dtctions  they  then  heaped  on  the  apostle,  the  "sense  will  be 
sufllcicntly  natural,  and  agree  well  with  the  concluding  part 
of  the  vci-se ;  for  I  Ijear  you  record,  that  if  possible,  ye  would 
have  plucked  out  your  own  eyes,  and  given  them  to  me.  You 
had  then  the  strongest  aiVertion  for  me  :  you  loved  God,  and 
you  loved  me  for  (iod's  sake ;  and  were  ready  to  give  me  the 
niost  unequivocal  proof  of  your  love. 

Vearer  than  one's  eyes,  or  to  vrofcas  to  give  one's  eyes  foi- 


ls But  it  is  good  to  be  zealously  affected  always  In  o  goo3 
thing,  anA  not  only  when  I  am  present  with  you. 

19  "My  little  children,  of  whom  I  travail  in  birth  again  until 
Christ  be  formed  in  you, 

20  I  desire  to  be  present  with  you  now,  and  to  change  my 
voice  ;  for  '  1  stand  in  doubt  of  you. 

21  Tell  me,  yo  that  desire  to  be  under  the  law,  do  ye  not 
hear  the  law  1 

22  For  it  is  written,  that  Abraham  had  two  sons,  f  the  one  by 
a  bondmaid,  ^  the  other  by  a  free-woman. 

23  Hut  he  who  teas  of  the  bond-woman  h  was  born  after  tho 
flesh  ;  '  but  he  of  the  free-woman  was  by  promise. 

.Ch.2.5,  U.-b  Rom.  10.2.  1  Cor  11.2.— cOr,  us.— d  I  Cor.4.iri.  Pliilem.IO.  J»mM 
1.13— e  Or,  I  «m  perplexed  for  you.— f  aen.l6.15.— e  aen.21.2.— h  Roin.9.  7,8.— 
i  Gen.ld.lO,  14. i( 21. 1,2.  Heb.ll.ll. 


the  sake  of  a  person,  appears  to  have  been  a  proverbial  ex« 
pression,  intimating  the  higliest  tokens  of  the  strongest  af- 
fection. We  find  a  similar  form  of  speech  in  Terence,  Adel- 
phi,  Activ.  scene  G.  ver.  67. 

Di  me  pater 

Omnes oderi7it,7ii magis  te,  qua7n  oculos  nnncegoamnmcas. 
"O  Father,  may  all  the  gods  hate  me,  if  1  do  not  love  you  now, 
more  than  my  own  eyes." 

16.  A7n  I  therefore,  become  your  ewe?ny]  How  is  it  that  you 
are  so  much  altered  towards  me,  tliat  you  now  treat  me  as  an 
enemy,  who  formerly  loved  me  with  the  most  fervent  affec- 
tion ■?  Is  it  because  I  tell  you  the  truth ;  that  very  truth  for 
which  you  at  first  so  ardently  loved  mel 

17.  7'hey  zealously  affect  you  but  not  icell]  It  is  difficult  for 
common  readers  to  understand  the  meaning  of  these  words: 
perhaps  it  would  be  better  to  translate  7,rj\oxicnv  Vjtas,  oux-nXuj 
— these  false  teachers  endeavour  to  C07iciliate  your  esteem, 
but  not  on  honest  or  true  principles  :  they  work  themselves 
into  your  good  graces  :  they  wish  you  to  place  all  your  affec- 
tion upon  themselves. 

They  teould  exchide  you]  They  wish  to  shut  you  out  from 
the  affection  of  your  apostle,  that  you  might  affect  them,  iva 
avTovi  gri\ovTC,  that  you  might  love  them  alone ;  liear  them 
alone  ;  abitle  by  their  directions  only  ;  and  totally  abandon 
him  who  called  you  into  the  grace  of  the  Gospel  of  Christ. , 
Some  MSS.  read  ri^tai,  us,  instead  of  D/ja;,  you,  they  wish  to 
shut  us  entirely  out  from  among  you,  that  you  may  receive 
and  believe  them  alone.  The  sense  is  no;irly  the  same  ;  but 
the  former  appears  to  be  the  more  authentic  reading. 

18.  It  is  good  to  be  zealously  affected]  It  is  well  to  have  a 
deter7nined  mind,  and  an  ardent  heart,  in  reference  to  things' 
which  are  laudable  and  good. 

Not  only  whe7i  I  am  presenf]  You  were  thus  attaclied  to 
me  when  I  was  among  you;  but  now  ye  have  lost  both  your 
reverence  and  affeciion  for  me.  Your  false  teachers  pre- 
tended great  concern  for  yon,  that  you  might  put  all  your 
confidence  in  them:  they  have  gained  their  end  ;  they  Iiave 
enstranged  you  from  rae,  and  got  you  to  renounce  the  Gospel, 
and  have  brought  you  again  into  your  former  bondage. 

My  little  children]  TcKi/ia  ftov,  my  beloved  children.  As 
their  conversion  to  God  had  been  the  fruit  of  much  labour, 
prayei-s,  and  tears,  so  he  felt  them  as  his  children  ;  and  pecu- 
liarly dear  to  him,  because  he  had  been  the  means  of  bringing 
them  to  the  knowledge  of  tlie  truth  ;  therefore  he  represents 
himself  as  suflering  the  same  anxiety  and  distress  whicli  he 
endured  at  first  when  he  preached  the  Gospel  to  them  ;  when 
their  conversion  to  Christianity  was  a  matter  of  great  doubt 
and  uncertainty.  The  metaphor  wliich  he  uses  needs  no  ex- 
planation. 

Until  Christ  he  formed  in  7jou]  Till  you  once  more  receive 
the  Spirit  and  unction  of  Christ  in  your  hearts,  from  which 
you  are  fallen,  by  your  rejection  of  the  Spirit  of  the  Gospel. 

20.  I  desire  to  be  present  with  you]  I  wish  to  accommodate 
my  doctrine  to  your  stale ;  I  know  not  whether  you  need 
stronger  reprehension,  or  to  be  dealt  with  more  leniently. 

Island  iti  doubt  of  you.]  I  have  doubts  concerning  your 
state;  the  progress  of  error  and  conviction  among  you  which 
I  cannot  fully  know  without  being  among  you.  This  ap- 
pears to  be  the  apostle's  meaning,  and  tends  much  to  soften 
and  render  palatable  the  severity  of  his  reproofs. 

21.  Ye  that  desire  to  be  7inder  the  laiD]  Yewlio  desire  to 
incorporate  the  Mosaic  institutions  with  Christianity,  and  thus 
bring  yourselves  into  bondage  to  circumcision,  and  a  great 
variety  of  oppressive  rites. 

Do  you  7iot  hear  the  law  ?]  Do  ye  not  understand  what  is 
written  in  the  Pentateuch,  relative  to  Abraham  and  his  chil- 
dren. It  is  evident  tluit  the  word  law  is  used  in  txpo  senses  in 
this  verse.  It  first  means  the  Mosaic  institutions  ;  secondly, 
the  Pentateuch,  where  the  history  is  recorded,  to  which  the 
apostle  refers. 

22.  For  it  is  written]  Viz.  in  Gen.  xVl  15.  and  xxii.  l,«&o. 
that  Abraham  hud  two  sons,  Islimael  and  Isaac  ;  the  one,  Ish- 
rnael,  by  a  bond-maid,  Hagar  ;  the  other,  Isaac,  by  afrec-wo- 
7nan,  Sarah. 

23.  Was  born  after  the  fesh]  Ishmael washcwn  according 
to  the  course  of  nature  ;  his  parents  being  both  of  a  proper 
age  ;  sotliat  there  was  nothing  uncommon  or  supernatural  in 
ills  birth  ;  tliis  is  the  proper  meaning  of  tlie  apostle's  Kara 
frapKU,  after  or  nccordrng  to  thcjlesh  ;  and  answers  to  the  lle- 
bruw phrase,  -la/a  Tn  Sj7a/  derec  tiasar,  according  to  the  man- 
ner 01  the  flesh  ;  i.  c.  7tuturally,  according  to  the  common  vio- 
ecos  of  nature. 

211 


''JThc  aliegory  of 


GALATIANS. 


Isaac  and  Ishmact. 


24  Wliidi  tilings  are  an  nllcgory  ;  for  tlicsc  are  the  two  k  co- 
venants; the  one  from  the  mount '  Sinai,  '"  which  gcndereth 
to  bondage,  whicli  is  Agar. 

25  For  tliis  Aijar  is  mount  Sinai  in  Araliia,  and  "answereth 
to  Jerusalem  wliich  now  is,  and  is  in  bondage  with  her  chil- 
dren. 

25  But  ".lorusalcm  whicli  is  above  is  free,  which  is  the  mo- 
ther of  us  all. 

27  For  it  is  written,  ^  Uojoice,  thnii  banen  that  bearest  not ; 
break  forth  and  cry,  thou  that  travailest  not :  for  the  desolate 

k  Or,  rcstamcnts.— 1  Or.  Sina.— m  Dcii.o3.a.— n  Or,  is  in  ihe  same  faiik  with.— 
olsa.aa.  Hc'jAIS.   Rov.3.1:J.S6ai.2,  lU— p  Isa.5».l. 

~ By  promise]  Both  Abrahfam  and  Sarah  had  passed  that 
age  in  which  the  procreation  of  children  was  possible,  on 
natural  pri?iciples.  The  birth,  ther'efore,  of  Isaac  was  super- 
natural ;  it  was  the  effoctof  an  especial  promise  of  God  :  and 
ft  was  only  on  the  ground  of  that  promise  that  it  was  either 
credible  or  possible. 

24.  W/iicli  things  are  an  allegory]  They  are  to  be  under- 
glood  spiritually ;  more  being  intended  in  the  account  than 
meets  the  eye. 

Allegory,  from  uAXoj,  another  :  and  ayopcrj  or  ayopsva,  to 
ipeak  ;  signifies  a  tiling  that  is  a  representative  of  another  ; 
where  the  literal  sens^e  is  tha  representative- of  a  spiritual 
ineaning  :  oi-,  as  the  glossary  expresses  it,  irini^s  Kara  fisra- 
(PpciTivvovixcvii,  Kin  iJV  Kara  rrjv  avayvwaiv  "where  the  thing 
is  to  be  understood  differently  in  the  interpretation,  than  it  ap- 
pears in  the  reading."  AllcgdriaaYe:  frcq\ient  in  all  countries, 
and  are  used  by  all  writers.  In  the  life  Qi Homer,  tlie  author, 
speaking  of  the  marriage  oi  Jupiter  and  Juno,  related  by  that 
poet,  says,  (5ok£i  ravrn.  aWriyupeLaOai,  on  'llpaiiCu  voeirai  b  arip 
— Ztuf  rfc,  h  aiBrip-—"  It  appears  tliat  these  things  are  to  be  un- 
«\(^rston'\  allegorically ;  for  Juno  means  the  air,  Jupiter  the 
ecther."  Plutarch,  in  his  treatise  De  Isidc  et  Osir.  says, 
torrjTsp  '  EWrifSs  Kpovov  aXXrjyopovai  tov  %,ooi'ov  "As  the 
Greeks  allegorize  Cro?;os  (Saturn)  into  C/jr6i?(o.«  (Time.)"  It 
is  well  known  how  fond  the  Jews  were  of  allegorizing ; 
every  thing  in  tlie  lata  was  with  them  an  allegory  :  their  Tal- 
■mud  is  full  of  these;  and  one  of  their  most  sober  and  best  edu- 
cated writers  Philo,  abounds  with  them — Speaking  (De  Mi- 
grat.  Atirah.  pag.  420.)  of  the  (ive  daughters  of  Zelophehad, 
he  says,  ng  aWriyopovvTeg,  aiuOr^atii  civai  rpapsv  ;  ■' wlilch,  al- 
legorized, we  assert  to  be  t\\Qf,ve  senses !"  It  is  very  likely, 
therefore,  that  the  allegory  produced  here,  St.  Paul  had  bor- 
rowed from  the  .Jewish  writings  ;  and  he  brings  it  in  to  convict 
t\\e  Judaizing  Galatians  on  their  own  principles  :  and  nei- 
ther he,  nor  we,  have  any  thing  farther  to  do  with  this  allego- 
ry, than  as  it  applies  to  the  subject  for  wliich  it  is  quoted  ;  nor 
does  it  give  any  license  to  those  men  of  vain  and  superficial 
minds,  who  endeavour  to  find  out  allegories  in  every  portion 
of  the  Sacred  Writings  ;  and  by  what  they  term  spiritnali- 
zing,  which  is  more  properly  carno.Kznfg',  have  brought  the 
testimonies  of  God  into  disgrace.  Miy  the  sjiirit  of  silence  he 
poured  out  upon  all  such  corrupters  of  the  word  of  God  ! 

Fbr  these  are  the  two  covenants]  These  signify  two  diflfer- 
ent  systems  of  religion  ;  the  one  by  Moses,,  the  other  by  the 
Messiah. 

Tiie  one  from  the  mount  Sinai]  On  which  the  law  was 
piublished;  which  was  typified  by  ilTa^a?-,  Abraham's  bond- 
maid. 

Which  gendereth  tobondage]  For,  as  the  bondmaid,  or  slave, 
could  only  gender,  bring  fortli  her  children  in  a  slate  of  slave- 
ry ;  and  subject  also  to  become  slaves:  so  all  that  are  born 
and  live  under  those  Mosaic  institutions,  are  born  and  live  in 
a  state  of  bondage  :  a  bon^lago  to  various  rites  and  ceremonies ; 
nnder  the  obligation  to  kePlJ  the  wliols  laio ;  yet,  from  its 
severity,  and  their  frailness,  obliged  to  live  in  the  habitual 
breach  of  it  ;  and,  inconsequence,  exposed  to  the  curse  which 
it  pronounces. 

25.  For  tills  Agar  is  mount  Sinai  in  Arabia]  ToyapAyap, 
Xiva  opog  c$-if  turfi  A.oa/?i'i— This  is  the  common  reading ;  but 
it  is  read  ditferently  in  some  of  the  most  respectable  3JSS. 
l''ersions  and  Fathers  ;  thus,  to  yap  ^iva  ijpog  es-iv  ev  rri  Apa- 
fita,  for  tills  Sinai  is  a  mountain  of  Arabia  ;  the  word  Ayap, 
Agar,  being  omitted.  This  reading  is  supported  by  CFG. 
some  others,  the  jEtliiopic,  Armenian,  Vulgate,  and  one  co- 
py of  the /i;a/«  ;  hy  Epiphanius,  Damascenns,  Ambrosias- 
ter,  Jerom,  Auguslin,  Hilary,  Sedulius,  and  JSerfe  ;  and  the 
word  is  sometimes,  though  not  always,  omitted  by  Cyril  and 
On^eu,  whicli  proves  that  in  their  time  there  were  doubts 
concerning  the  common  reading.  Of  the  word  Agar,  in  this 
verse,  which  renders  the  passage  very  obscure  and  di/Hculf, 
professor  Wliite  says,  "forsitan  delendum,"  "probably  it 
s'liould  be  expunged."  Griesbach  has  left  it  in  the  text  with  a 
note  of  doubtfulness. 

Ansieereth  to  Jerusalem]  Ilagar  the  bondmaid,  bringing 
forth  children  in  a  state  of  slavery,  ansieereth  to  Jerusalem 
that  now  is,  avarnixcit  points  out,  or  bears  a  similitude  to  Je- 
rusalem in  her  present  state  of  subjection  ;  whicJi,  with  her 
children,  her  citizens  are  not  only  in  bondage  to  tlie  Romans, 
but  in  a  worse  bondage  to  the  law,  to  its  oppressive  ordinances, 
and  to  the  heavy  curse  which  it  has  pronounced  against  all 
those  who  do  not  keep  them. 

2(5.  But  Jerusalem  wliich  is  above]  The  apostle  still  follows 

the  Jewish  allegory,  showing  not  only  how  the  story  of  Ilagar 

and  Sarah,  Ishmael  and  Isaac,  was  allegorized  :  but  pointing 

out  also,  that  even  Jerusalem  was  tlie  subject  of  allegory :  for  i 

213 


hath  many  .more  children  than  she  which  hath  a  husband, 
2S  Now  we,  brethren,  as  Isaac  was,  are  ''  the  children  of  pro- 
mise. 

29  But'as  then  '  he  that  was  born  after  the  flesh  persecuted 
him  that  was  borii  after  the  Spirit,  •  even  so  it  is  now. 

30  Nevertheless,  what  saith  •  the  Scripture  1  "  Cast  out  the 
bondwoman  and  her  son:  for  ''the  son  of  the  bondwoman 
shall  not  be  heir  with  the  son  of  the  freewoinan. 

31  So  then,  brethren,  we  are  not  children  of  the  bondwoman, 
™  but  of  the  free. 

n  .\cls  S.-Xi.  Romfl  S.  Ch.3.59.— r  Gcn.ai  J).— s  Ch.R.lI.&C  12.— t  Ch  3.S  22  — 
uGen.ai.lO,  14— V  Jolin8-J?.— \y  .lolmS.liC.  Ch.5.1,13. 


it  was  a  maxim  among  the  rabbins,  that,  "  Whatsoever  was 
in  the  earth,  the  same  was  also  found  in  heaven  ;  for  there  is 
no  matter,  howsoever  small,  in  this  world,  that  has  not  some- 
thing similar  to  it  in  the  spiritual  world."  On  this  maxim,  the 
■Jews  imagine  tliat  every  earthly  thing  has  its  representative 
in  heaven  :  and  especially  whatever  concerns  Jerusalem,  the 
late,  and  hs  ordinances.  Ilab-  AT/rac//)', speaking  of  Melchise- 
dec,  king  of  Salem,  says,  n'jya  Sa'  Di'rCi-i^  v  Zu  Yerushalem 
she!  meiilah — "  This  is  the  Jerusalem  that  is  from  above." 
Tills  phrase  frequently  occurs  among  these  writers,  as  may 
be  seen  in  Schoettgen,  who  has  written,  an  express  disserta- 
tion upon  this  subject.— flbr.  Hebr.  vol.  i.  page  1205. 

Is  free,  which  is  the  mother  of  us  all.]  There  is  a  spiritual 
Jerusalem,  of  which  this  is  the' type  ;  and  this  Jerusalem,  in 
which  the  souls  of  all  the  j-ighteous  are,  is  free  from  all  bond- 
age and  sin  ;  or  by  this,  probably  the  kingdom  of  the  Messiah 
was  intended  ;  and  this  certainly  answers  best  tothe  apostle's 
meaning,  as  the  subsequent  verse  shows.  There  is  an  earth- 
ly Jerusalem,  but  this  earthly  Jerusalem  typifies  a  heavenly 
Jerusalem  :  llie  former,  with  all  her  citizens,  is  in  bondage; 
tlie  latter  is  afree  city,  and  all  her  inknbilanis  arefrte  also- : 
and  this  Jerusalem  is  o»r  mother;  it  signifies  the  church  of 
Christ,  the  metropolis  of  Christianity,  or  rather  the  state  oi 
;/6e)7y  into  which  all  true  believers  are  brought.  The  word 
-aiToji/,  of  all,  is  omitted  by  almost  every  3IS.  and  Version,  of 
antiquity  and  importance  ;  and  by  the  most  eminent  of  ths 
Futliers,  who  quote  this  place  :  it  is  undoubtedly  spurious, 
and  the  text  should  be  read  thus — But  Jerusalem  which  is 
above,  is  free  ;  ivldch  is  our  mother. 

27.  Rejoice,  ihow  barren  that  bearest  7iot]  This  quotation  is 
taken  from  Isa.  chap.  liv.  1.  and  is  certainly  a  promise  which 
relates  to  the  conversion  of  the  Gentiles,  as  the  following 
clause  proves  ;  for  the  desolate,  the  Gentile  v.'orld,  halhmimti 
more  children,  is  a  much  larger,  and  more  numerous  churcli 
than  she,  Jerusalem,  the  Jewish  state, if  Ai'c/i  liath  a  husbaytd; 
has  been  so  long  in  covenant  with  God,  living  under  his  con- 
tinual protection,  and  in  possession  of  a  great  variety  of  spiri- 
tual advantages  ;  and  especially  those  ofiered  to  her  by  the 
Gospel,  which  she  has  rejected;  and  whicli  the  Gentiles  have 
accepted. 

2S.  Now  lee]  Who  believe  in  the  Lord  Jesus,  are  the  chil- 
dren of  promise,  are  the  spiritualolispringof  the  Messiah,  the 
seed  of  Abraliam,  in  whom  the  promise  stated  that  all  the  na- 
tion.y  of  the  earth  should  be  blessed. 

29.  Bui  as  tlieji  he]  Ishmael,  tcho  teas  born  after  thejlesk  : 
whose  bii'th  had  nothiug  supernatural  in  it ;  but  was  accord- 
ing to  the  ordinary  course  of  nature  : 

Persecuted  Iiim]  Isaac,  who  was  born  after  the  Spirit  ; 
who  had  a  supernatui'al  birth,  according  to  the  promise,  and 
through  the  eiiicacy  of  the //oZy  )$'/(/;■/<,  giving  cfTt-ct  to  lliat 
promise — Sarah  shall  have  a  son,  see  Gen.  xvii.  16 — 21.  xxi. 
1,  &c. 

Persecuted  him :  the  persecution  here  referred  to,  is  that 
mentioned  Gen.  xxi.  9. 

Even  so  it  is  now.]  So  the  Jews,  in  every  place,  perse- 
cute the  Christians  ;  and  show  thereby  that  they  areratherof 
the  posterity  of  iJa.ga/-  than  of  <S'.-7ra/j. 

30.  Wliat  saithlhe  Scripturel]  (In  Gen.  xxi.  10.)  Gaston! 
the  bondwoman  and  her  son :  and  what  does  this  imply  in  the 
present  case  ?  Why,  that  the  present  Jerusalem  and  her  chil- 
dren shall  be  cast  out  of  the  favour  of  God  ;  and  shall  not  be 
heir  witli  the  son  of  the  free-woman  ;  shall  not  inherit  the 
blessings  promised  to  Abraham,  because  they  believe  not  in 
the  promised  seed. 

31.  So  then]  We  Jews  and  Gentiles,  who  believe  on  the 
Lord  Jesus,  are  not  children  of  the  bondieoman  ;  are  not  in 
subjection  to  the  Jewish  law  ;  but  of  thefree  ;  and,  conse- 
quently, are  delivered  from  all  its  bondage,  obligation,  and 
curse. 

Thus  the  apostle,  from  their  own  Scripture,  explained  by 
their  own  allegory,  proves  that  it  is  only  by  Jesus  Christ  tliat 
they  can  have  redemption  ;  and  because  they  have  not  be- 
lieved in  him,  therefore  they  continue  to  be  in  Imidagc ;  and 
that  shortly  God  will  deliver  them  up  into  a  long  and  grie- 
vous captivity ;  for  wo  may  naturally  suppose  that  the  apostle 
has  reference  to  what  had  been  so  often  foretold  by  the  pro- 
phets, and  confirmed  by  Jesus  Christ  himself;  and  this  was 
the  strongest  argument  he  could  use,  to  show  the  Galatians 
tiieir  folly  and  their  danger  in  submitting  again  to  the  bon- 
dage from  which  they  had  escaped  ;  and  exposing  themselves 
to  the  most  dreadful  calamities  of  an  earthly  kind,  as  well  as 
to  the  final  ruin  of  their  souls.  They  desired  to  be  under  the 
law;  then  they  must  take  all  the  conseLp.ionces ;  and  these 
the  apostle  sets  fairly  before  them. 

1.  We  sometimes  pity  the  Jews,  who  continue  to  reject  tho 


The  Galallans  arc  exhorted 


CHAPTER  V. 


to  standfast  in  the  faith. 


Gospel.  Many  who  ilo  so,  liave  no  pity  for  Ihetnsolvcs  :  for, 
is  not  tho  state  of  a  Jew  who  systenialically  rejects  (.'lirist,  be- 
cause he  docs  not  believe  him  to  be  tlie  promised  Messiah, 
infinitely  better  than  his  :  who,  believin-;  every  thini;  tliatthc 
Scripture  tcaciies  concerning  Christ,  lives  under  llic  power 
Dnd  guilt  of  sin  !  If  the  Jews  be  in  a  stale  of  nonage,  because 
tliey  believe  not  the  doctrines  of  Christianity,  he  is  in  a  woreo 
stale  than  that  of  infancy,  who  is  not  born  a^aui  by  the 
power  of  the  Holy  Ghost.  Reader,  whosoever  thou  art,  lay 
this  to  heart. 

2.  The  4th,  5tb,  6th,  and  7th  verses  of  this  chapter,  contain 
the  sum  and  marrow  of  Cliristian  divinity.  (1.)  The  determi- 
nation of  (Jod  to  redeem  the  world  by  the  incarnation  of  his 
Ron.  (2.)  The  manifestation  of  this  .*on,  in  the  fulness  of  time. 
(3.)  The  circumstances  in  which  this  8on  appeared  ;  sent 
forth  ;  made  of  a  woman  ;  made  wider  the  laio  ;  to  be  a 
sufferer  ;  and  to  die  as  a  sacrifice.  (1.)  The  redemption  of 
the  world,  by  tlic  death  of  Christ  ;  he  came  to  redeem  them 
that  were  under  tlie  law;  whowerc  corideinnedand  cur.sed  by  it. 
(5.)  liy  the  reden:])lion  price,  he  purchases  sons/ii/),  or  adop- 
tion for  nir.nlvind.  ((j.)  ile,  God  the  feather,  sends  the  Spirit, 
God  the  Iftih/  Ghost,  of  God  the  Son  into  tho  hearts  of  believ- 
ers, by  which  they,  through  the  full  confidence  of  their  adop- 
tion, call  him  their  Father.  (7.)  Ueing  made  children,  they 
become  heirs,  and  God  is  their  portion  throughout  eternity. 
Thus,  in  a  few  words,  the  whole  doctrine  of  grace  is  contain- 
ed, and  an  astonishing  display  made  of  the  unutterable  mercy 
of  God.     See  the  notes  on  these  verses. 

3.  \Vhile  tlie  Jews  were  rejecting  the  casij  yoke  of  Christ, 
they  wore  painfully  observing  rfays,  and  months,  and  ti?nes, 
and  years.  Superstition  has  far  more  labour  to  perform 
than  true  religion  has;  andat  last  profits  notliiiig!  Mostmen, 
either  from  false  vieus  of  religion,  or  through  the  power  and 
prcralCHcy  of  their  own  evil  passions  a.n^  hahits,  havd'ten 
thousand  times  more  trouble  to  get  to  hell  than  the  followers 
of  {.'od  have  to  get  to  heaven. 

4.  Even  in  the  perverted  Galatians  tlie  apostle  finds  some 
good  ;  and  he  mentions,  with  great  feeling,  those  amiable 
qualities  whicli  they  once  possessed.  The  only  way  to  en- 
courage men  to  seek  farther  good,  is  to  siiow  tliem  v.-hat  they 
have  got ;  and  to  make  this  a  reason  why  they  should  seek 
more.     He  who  v.'ishes  to  do  good  to  men,  and  is  constantly  | 


dwelling  on  their  bad  qualities,  and  graceless  state,  cither 
irritates  or  drives  them  to  despair.  There  is,  perhaps,  no 
sinner,  oti  this  side  ))erdition,  who  has  not  something  gonj  in 
liiin.  Mention  the  good  :  it  is  God's  v^'ork  :  and  show  what  a 
pity  it  is  that  ho  should  not  have  more  ;  and  how  ready  God 
is  to  supply  all  his  wants  through  Christ  Jesus.  This  plan 
should  especially  be  used  in  addressing  Christian  societies, 
and  particularly  those  wliich  are  in  a  declining  state. 

5.  J'hc  Galatians  were  once  thn  firm  friends  of  the  apostle, 
and  loved  him  so  wdl,  that  they  would  have  even  plucked 
out  their  eyes  for  him  :  and  yet  these  very  people  cast  him 
oir,  and  counted  and  treated  him  as  an  enemy !  O  sad  fickle- 
ness of  human  nature !  O  uncertainty  of  human  friendship  ! 
An  undesigned  word,  or  look,  or  action,  becomes  the  reason, 
to  a  fickle  heart,  why  it  should  divest  itself  of  the  spirit  ol 
friendship;  and  he  who  was  as  dear  to  them  as  their  own 
souls,  is  neglected  and  forgotten  I  Blessed  God  !  Ihist  thou 
not  said  that  there  is  a  friend  that  stic/ceth  closer  than  a  bro- 
ther ?  Where  is  he  7  Can  such  a  one  be  trusted  long  on  this 
unkindly  earth  !  He  is  fit  for  the  society  of  angels,  and  the 
spirits  of  just  men  made  perfect;  and  thou  takcst  him  in 
mercy,  lest  he  should  lose  his  friendly  heart  ;  or  lest  his 
own  heart  should  be  broken,  in  losing  that  of  his  friend. 
Hasten,  Lord,  a  more  perfect  state,  wliere  llie  spirit  of  thy 
own  love  in  thy  followers  shall  expand  without  control  or 
hinderance  tliroughout  eternity  ! — Amen. 

On  allegorizing  in  exjilaining  the  word  of  God,  something 
has  already  been  said,  under  ver.  2-1.  but  on  the  subject  ot 
allegory  in  general,  much  might  be  said.  The  very  learned 
and  accurate  critic.  Dr.  Lowtli,  in  liis  work  De  Sacra  Poesi 
Hebraorum,  has  entered  at  lai-ge  into  the  subject  of  allegory, 
as  existing  in  tlie  Sacred  Writings  ;  in  which  lie  has  discover- 
ed three  species  of  this  rhetorical  figure— 1.  That  which  rhe- 
toj-icians  term  a  continued  metaphor.  See  Solomon's  por- 
traitme  of  old  age.  Ecclos.  xii.  2—0.  A  second  kind  of  alle- 
gory is  that  wlilch  in  a  more  proper  and  restricted  sense  may 
be  called  parable.  Sec  Matt.  xiii.  and  the  note  on  ver.  3.  of 
that  chapti.r.  Tlie  third  species  of  allegory,  is  that  in  which 
a  double  meaning  is  couched  under  the  same  words.  These 
are  called  mystical  allegories  ;  and  the  two  meanings  are 
termed  the  literal  and  mystical  senses.  For  examples  of  all 
those  kinds  I  must  refer  to  the  learned  prelate  above  named. 


CHAPTER  V. 


Stales 


yiuiuncss,  ana  warns  mem  against  tne  baa  doctrine  u-hich  was  then  preached  among  them  7— P     JSrvres^es 

futcnre  that  they  vul  yet  return  ;  and  shows  that  he  who  perverted  them,  shall  bear  his  own  punishment,  10-12 

that  they  are  called  to  liberty;  and  thai  love  is  llic  fulfilling  of  the  law,  13,  14.     Warns  them  a'-ainst  distentions,  nn,f 

enumerates  Ihe  J  ruitsof  the  tlesh,  tohich  ex-clude  tliose  who  bear  them,  from  the  kingdom  of  Goi\l-'2^^^^^ 

also  thejruits  oj  the  ^ima,  which  characterize  the  disciples  of  Christ,-22-2-i.     Exhorts  them  to  'live  in  the  St  and 

-not  provoke  each  other,  2o,  2o.     [A.  M.  cir.  405G.     A.  D.  cir.  52.    A.  TJ.  C.  805.    An.  Imp.  Claudii  Cajsaris  12.]        ^       ' 

C<TAN1)  fast  thcreforo  in  "the  liberty  wherewith  Christ  hath      5  For  we  through  the  Spirit,  s  wait  for  the  hope  of  ri-^hteous. 

» J  ni;ale  us  free,  and  be  not  entangled  again  b  with  the  yoke    ness  by  faith.  <- ooijc  ui  riouioous- 

of  blindage,.  ,,    .  ^ .,        ,       .  ,1    ^  For,  I"  in  Jesus  Christ  neither  circumcision  availoth  anv 

2  C'.'ho  d   I  -Pau    say  unto  you,  that « if  ye  he  circumcised,    thing,  nor  uncircumcision  :  but  i  faith  which  worklth  by  lov/ 
Chnst  shall  profit  you  nothing.  7  Ye  k  Jid  run  well ;  i  who  ■"  did  hinder  you  I  hat  ve  sliouhi 

3  For  I  testify  again  to  every  man  that  is  circumcised,  d  that    not  obey  the  truth  t  "     "'"  nmuer  jou  uiai  ye  suoulU 

^4  M^H^,!"  is'lw?/n',',,o'^'nn"I°ff-i^r-    ,      '  ,  c         \    ^  '^'"*  persuasiou'c o;«e/A  not  of  him  "  that  callcth  you. 

4  Christ  IS  become  of  no  effect  unto  you,  whosoever  of  you      9  "  A  little  leaven  leavcneth  the  wh.dc  lump. 
UV  :  >  ve  are  lallen  from  prncn.  in  p  T  K...r«  «..««.! :„   *i .1    .1      V 


are  justified  by  the  law;  f  ye  are  fallen  from  grace. 


1  JolmS.'J „.. 

Fee  Acts  Ifi.S.-d  Uhap 
£1,  S5.  a  Tim. 4.8. 


.    I  Pel  S.  Id.— b  Acls  15, 10.    Chiip.o.4&  4,9.— c  Acts  15.1. 
!.iU.-c  ltom,9,31,  Sa.  Chai,.2.2i.-f  neb.l2.15.-g  Koin.8, 


NOTES,— Verse  1.  Standfast  thereforein  the  liberty]  This 
is  iiUimati-ly  connected  with  llie  preceding  chapter  :  the  apos- 
tle having  said,  just  before.  So  then,  brethren,  we  are  not  chil- 
dren of  the  liondwoman,  but  of  the  free  ;  immediately  adds, 
Stand  fast  therefore  in  the  liberty  loherewith  Christ  hath 
made  us  free.  Hold  fast  your  Christian  profession  ;  it  brings 
spiritual  liberty  :  on  the  contrary,  Judaism  brings  spiritual 
bondage.  Among  the  Jews,  the  Messiah's  reign  was  to  be  a 
reign  of  liberty,  and  hence  the  Targum  on  Lament,  ii.  22. 
says,  "Liberty  shall  be  publicly  proclaimed  to  thy  people  of 
the  house  of  Israel,  Nn^ira  l^  h^;  al  yad  Maschicha,  by  the 
liand  of  tli6  Messiah,  such  as  was  granted  to  them  by  Moses 
and  Aaron,  at  the  time  of  the  jiass-over."  The  liberty  men- 
tioned by  the  apostle,  is  freedom  from  Jewish  rites  and  cere- 
monies ;  called  properly  here  the  yoke  of  bondage  ;  and  also 
liberty  from  tlie  power  and  guilt  of  sin,  which  nothing  but  the 
grace  of  Christ  can  take  awav. 

2.  If  ye  be  circumcised]  fty  circumcision,  you  take  on  you 
the  whole  obligation  of  the  Jewish  law,  and  consequently  pro- 
fess to  seek  salvation  by  means  of  its  observances ;  and  there- 
lore  Christ  can  profit  you  nothing  ;  for,  by  seeking  justifica- 
tion by  the  jronts  of  the  laic,  you  renounce  justification  by 
faiOi  111  Christ.  ^ 

b.  He  is  a  delitor  to  do  the  whole  law]  Lays  himself  by  receiv- 
ing ciicumcision,  under  the  obligation  to  fulfil  all  its  precepts, 
ordinances,  &c.  ■         r-    > 

4.  Christ  is  become  of  710  effect  unto  you]    It  is  in  vain  for 

you  toattempt  to  nnile  the  two  systems.     You  must  have  the 

law  and  no  Christ,  or  Christ  and  no  law,  for  vour/Hi-n7(C(i(/o/j, 

Ye  are  fallen  J, om  grace.]    Prom  the  Ouspil.    flicy  had 

Deen  brought  into  tlie  grace  of  the  GosdcI  ;  and  now,  hv  re- 


10  P  I  have  confidence  in  you,  through  the  Lord,  that  ye  will 


hlCor.7.19.  Ch.aSS.&.B.l.'i.  Col.3.11.— i  1  Thcss.l.S.  .Is 
9.S4,-1  ( -(,3, 1  — m  Or,  »rho  did  drive  you  bock 
p  a  Cor,  2  U.  it  8.22, 


adopting  the  Mosaic  ordinances,  they  had  apostatized  from 
the  Gospel  us -d  syslem  of  religion;  and  had  lost  the  grace 
communicated  to  Iheir  souls,  by  which  they  were  preserved 
in  a  state  of  salvation.  The  peace  and  love  of  God,  received 
by  Jesus  Christ,  could  not  remain  in  the  hearts  of  those  who 
had  rejected  Christ.  They  had,  therefore,  in  every  sense  of 
the  word,  fallen  from  grace  :  and  whether  some  of  them  ever 
rose  ii^ain,  is  more  than  we  can  tell. 

5.  For  we,  Christians,  through  the  Spirit]  Through  the  ope- 
ration of  the  Holy  Ghost,  under  this  spiritgal  disjiensation  of 
the  Gospel,  wait  for  the  hope  of  righteousness ;  expect  that 
wh.cli  is  the  object  of  our  hope,  on  our  being  Just  fted  by 
faith  in  Christ.  I!ighteous7icss,  otKato(jvvri,  may  here,  as  in 
many  other  places  of  St.  Paul's  epistles,  mean  justification. 
And  the  hope  of  justification,  or  the  hope  excited  and  inspired 
by  it,  is  the  possession  of  eternal  glory ;  for,  says  the  apostle, 
Rom.  V.  1,  2.  Being  justified  by  faith,  we  have  peace  teith 
God,  and  rejoice  in  hope  of  the  glory  of  Vod.  But  as  this 
glory  IS  necessarily  future,  it  is  to  be  waited  Tor ;  but  this 
waiting,  in  a  thorough  Christian,  is'not  only  a  blessed  expec- 
tation, but  also  a  continual  anticipation  oi  H;  and  Ihereforo 
the  apostle  says,  aTrcKiltxoficOa,  we  receive  out  of  it ;  from  njro, 
.)roni,  CK,  out  of  and  ^exo^at,  I  receive.  This"  is  no  fanciful 
derivation  ;  it  exists  in  the  experience  of  every  gf;nuine  Chris- 
tian ;  he  is  continually  anticipatinsr  or  receiving  foretastes 
of  that  glory,  the  fuhiess  of  which^he  expects  after  dcatli 
1  bus  tliey  are  reccining  the  end  of  their  faith,  the  salvation 
oJ  their  souls.     1  Pet.  i.  9. 

That  they  could  not  have  the  Holy  Spirit,  withoiit/«(7A,  was 
a  doctrine  also  ol  the  Jews  ;  hence  it  is  said,  Mcchilla,  fol,  53, 
'  lltat    faith  was  of  givat  consequence,  with  which  the 
2!3 


JL.OVC  is  the  fulfilling 

1)0  nono  oihrrwise  minded ;  but  1  he  that  troubleth  you '  shall 
bear  lii.sjii'l^Mufnt,  whosoever  he  be. 

11  "  And  I  hnthren,  If  I  yet  preach  circumcision, «  why  do  1 
yet  sutllM-  pi'-r^iMution  1  then  is  "  the  offence  of  the  cross.ceased. 

12  v  I  would  Ihi-y  were  even  cut  off""  which  trouble  yon.  . 

13  For  brethren,  ye  have  been  called  unto  liberty :  only  '  Mse 
not  liberty  for  an  occasion  to  the  flesh,  but "  by  love  serve  one 
another.  .    ,  .  ,  .... 

14  For  '  all  the  law  is  fulfilled  m  one  word,  even  in  this ; 
•  Thou  Shalt  love  tliy  neighbour  as  thyself. 

15  But,  if  ye  bite  and  devour  one  another,  take  heed  that  ye 
be  not  consumed  one  of  another. 

aCh  1  7-r2Cnr.lO. 6.-sCh. 6.12.-11  Cor.15.30.  Ch.4,29.  fc6.17.— u  1  Cor.l. 
"l-v  in.,h  7  IS.  1  Cor.5.ia  Ch.1.8,  0— w  Acts  15.1,  2,24.-1  1  Cor.5.9.  1  Pcl.a. 
1G'  SPct  "..19.  Jiiac4.— y  lCor.9.19.  Ch.lj.S.— z  Mau.7.ia.tt'i2.40.  James  3.8. 


GALATIANS. 


qflhe  law. 


Israelites  believed  in  Him,  who,  with  one  word,  created  the 
universe  :  and  because  the  Israelites  believed  in  God,  the 
Holy  Spirit  dwelt  in  them  ;  so  that  being  filled  with  God,  they 
sung  praises  tn  liira."  Cicero,  De  Nat.  Dear.  lib.  ii.  has  said, 
Nemo  vir  mnj^nus  sine  aliquo  qfflatu  cUvino  unquamftiit — 
"  There  never  was  a  great  man  who  had  not  some  measure  of 
the  Divine  influence."  However  true  this  may  be,  with  re- 
spect to  the  great  men  of  the  Uoman  orator;  we  may  safely 
assort,  there  never  was  a  true  Christian,  who  had  nottlje  in- 
spiration of  God's  Holy  iSpirit. 

6.  Pbr,  in  Jesus  Christ]  By  the  dispensation  of  the  Gospel, 
all  legal  observances,  as  essential  to  salvation,  are  done  away  : 
and  uiiciraumcision,  or  the  Gentile  stale,  contributes  as  much 
lo  salvation  as  circumcision ,  or  the  Jewish  state:  they  arc 
lioth  equally  ineflectual ;  and  nothing  now  avails,  in  the  sight 
of  God,  but  that  faith,  ii'  aya-uris  evepyovjitvr],  which  is  made 
fictive,  or  energetic  b>i  love.  God  acknowledges  no  faith  as  of 
ihe  operation  of  His  Spirit,  that  is  not  active  or  obedient:  but 
the  principle  of  all  obedience  to  God,  and  beneficence  to  man, 
is  love  ;  therefore  faith  cannot  work,  unless  it  be  associated 
with  love.  I.ove  to  God,  produces  obedience  to  his  will :  love 
lo  man  toorketh  no  ill ;  but,  on  the  contraiy,  every  act  of 
kindne.-is.  Faith  which  does  not  woi-k  by  love,  is  either  cir- 
rnmcision  or  uncirrumcision,  or  whatever  its  possessor  may 
pte.ise  to  call  it :  it  is,  however,  nothing  that  will  stand  him 
in  stead,  when  God  comes  to  take  away  his  soul — Ilnvaileth 
nothim;.  This  humble,  holy,  operative,  obedient  I.OVE,  is  the 
grand  touchstone  of  all  human  creeds,  and  confessions  of  faith. 
Faith,  without  this,  has  neither  soul  nor  operation  :  in  the 
language  of  the  apostle  James,  it  is  dead,  and  can  perform 
uo  fnnclion  of  the  spiritual  life,  no  more  than  a  dead  man 
'can'  porrorm  the  duties  of  animal  or  civil  life. 

?.•  Ye  did  run  well]  Ye  once  had  the  faith  that  worked  By 
Jove  ;  ye  were  genuine,  active,  useful  Christians. 

■  Who  did  hinder]  Who  prevented  you  from  continuing  to 
obey  tlic  truth  1  Ye  could  only  be  turned  aside  by  your  own 
consent.  St.  Paul,  here,  as  in  1  Cor.  ix.  24.  compares  Chris- 
tianity to  a  race.— See  the  notes  on  the  above  text. 

■  8.  'iliis  persuasion]  Of  the  necessity  of  your  being  circum- 
cised, and  obeying  the  law  of  Moses,  is  not  of  him  that  calleth 
yon  ;  I  never  preached  such  a  doctrine  to  you  :  I  called  yon 
out  of  hondase  to  liberty ;  from  a  galling  yoke  to  a  cheerful 
'service.  Some  translate  Titinjiovr),  obedience  or  subjection. 
This  subjection  of  yours  to  the  Mosaic  law,  is  opposed  to  the 
will  of  G'od;  and  never  was  preached  by  me. 

'J.  A  little  leaven  leaveneth  the  whole  lump.]  A  proyerbial 
pxi)res.sion  ;  see  1  Cor.  v.  6.  very  aptly  applied  to  those  who 
receive  the  smallest  tincture  of  false  doctrine  relative  to  things 
essential  to  salvation  :  which  soon  influences  the  whole  con- 
Onct,  so  that  the  man  becomes  totally  perverted.  They  might 
have  argued,  "It  is  a  small  thing,  and  should  not  be  made  a 
subject  of  serious  contro\'ersy,  whether  we  be  circumcised  or 
not."  Granted,  that  in  itself,  it  is  a  small  matter;  but,  as  ev- 
ery man,  who  is  circumcised,  is  a  debtor  to  do  the  whole  law, 
ver.  ;i.  tiirn  your  circumcision  leads  necessarily  to  your  total 
Tiervfirsion  ;  as  the  little  portion  of  leaven,  mixed  with  the 
patch,  soon  leavens  the  whole  htinp. 

10.  /  have  confidence  in  you]  I  now  feel  a  persuasion  from 
the  Lord,  that  I  shall  not  be  permitted  to  expost\ilate  with  you 
in  vaih  ■;  that  ye,  will  be  none  otherwise  minded  :  that  ye  will 
bo  aware  of  the  danger  to  which  ye  are  exposed,  that  ye  will 
reti-eat  in  time,  and  recover  the  grace  which  ye  have  lost. 

But  he  that  troubleth  you]  The  false  teacher,  who  sowed 
doubtful  disputations  among  you,  and  thus  has  troubled  the 
repose  of  the  whole  church.  Shall  bear  his  judgment ;  shall 
mefet  with  the  punishment  he  deserves,  for  having  sown  his 
tares  among  God's  wheat. 

1 1.  /f  I  yet  preach  circumcision]  It  is  very  likely  that  some 
of  the  false  apostles,  hearing  of  Paul's  having  circumcised 
Timolhy,  Acts  xvi.  3.  which  must  have  been  done  about  this 
lime,  reported  him  as  being  an  advocate  for  circunicision  ;  and, 
iiy  this  nican.s,  endeavoured  to  sanction  their  own  doctrine  :  to 
tliiB  tiie  apostle  replies.  Were  it  so  tliat  1  am  a  friend  to  this 
measure,  i.s  it  likely  that  I  should  sufler  persecution  from  tlie 
.lews  ?  but  I  am  every  where  pcrsecutecl  by  them  ;  and  I  am 
persecuted  because  I  am  known  to  be  an  enemy  to  circumci- 
sion :  were  I  a  friend  lo  this  doctrine,  tlie  offence  of  the  cross, 
preaching  salyjttion  only  through  the  sacrifice  of  Christ,  wcjuld 
!:nou  ccii.<;e ;  becanse,  to  be  consistent  with  myself,  if  I  preached 
Ihe  neces.sity  of  circumcision,  1  must  soon  cease  to  preach 
»"^hriKt  nucHicd,  and  tUsn  the  Jews  would  be  no  longer  mine 
enemies. 

,    ,  ,'  2H  ^) 


IG  Tfiis  I  say  then,  b  Walk  In  the  Spirit,  and  "  ye  shall  not 
fulfil  the  lust  of  the  flesh. 

17  For  d  the  flesh  histeth  against  the  Rplrit,  and  the  8plrl» 
against  the  flesh  :  and  these  are  contrary  the  one  to  the  other : 
'  so  that  ye  cannot  do  the  things  that  ye  would. 

18  But,  1'  if  ye  be  led  of  the  Spirit,  ye  are  not  under  the  law. 

19  Now,  ^  the  works  of  the  flesh  are  manifest,  which  ar.e 
these;  Adultery,  fornication,  uncleanness,  lasciviousness, 

20  Idolatry,  witclicraft,  hatred,  variance,  emulations,  wrath, 
strife,  seditions,  heresies, 

21  Envyings,  murders,  drunkenness,  revellings,  and  such 
like  :  of  the  which  I  tell  you  before,  as  I  have  also  told  you  in 

aLev. 19.18-  Malt.a3.?D.  Rom.  13.8,  9.-b  Rom.G.  12.&.8.l,4,  12.&  13, 14.  V-r.25. 
1  Pel.2.11.— c  Or,  fulfil  not. -d  Rom,7.:i3.  &8  6,  7.— e  Rom.7. 13,  ID —f  Rom. 6. 14. 
&8.2.— slCor.3.3.   Eph.5,3.  Col. 3.5.   .lames  3.14,  15. 

12.  I  icould  titey  were  even  cut  off  which  trouble  you.]  This 
saying  has  puzzled  many ;  and  difl'erent  interpretations  of  the 
place  have  been  proposed  by  learned  men.  At  first  sight,  it 
seems  as  if  the  apostle  was  prayin,"  for  the  destruction  of  Iho 
false  teachers,  who  had  perverted  the  churches  of  Galatia. 
Mr.  Wakefield  thought  o^i.\uv  mroKoxpovTai,  might  be  transla- 
tcil,  I  wish  tliat  they  were  made  to  tceep  :  and  in  his  transla- 
tion of  the  New  Testament,  the  passage  stands  thus— "I  wish 
tliat  they  who  are  unsettling  you  may  lament  it."  I  believe 
tiie  apostle  never  meant  any  such  thing.  As  the  persons  who 
were  breeding  all  this  confusion  in  tlic  churches  of  Galatia 
were  members  of  that  church,  the  apostle  appears  to  me  to  be 
simply  expressing  his  desire  that  they  might  be  cut  o/f,  or  ez- 
connriunicated  from  tlTe  church.  Kypke  has  given  an  abun- 
dance of  examples  where  the  word  is  used  to  signify,  ampu- 
tating, cutting  off  from  society,  office,  &c.  excluding.  In  op- 
position to  the'notion  of  excommunications,  it  might  be  asked, 
"  Why  should  the  apostle  wish  these  to  be  excommunicated, 
when  it  was  his  own  office  to  do  if.'"  To  this  it  may  be  an- 
swered ;  the  apostle's  authority  was  greatly  weakened  amon^ 
that  people,  by  the  influence  of  the  false  teachers ;  so  that  in 
all  probability  he  could  exercise  no  ecclesiastical  function  ;  he 
could,  therefore,  only  express  his  wish.  And  the  whole  pas- 
sage is  so  parallel  to  that  1  Cor.  v.  6,  7.  that  I  think  there  caii 
be  no  reasonable  doubt  of  the  apostle's  meaning.—"  Let  those 
who  are  unsettling  the  church  of  Christ  in  your  district,  be 
excommunicated  :  this  is  my  wish,  that  they  should  no  longer 
have  any  place  among  you." 

1.3.  Ye  have  been  called  unto  liberty]  A  total  freedom  from 
all  the  burdensome  rites  and  ceremonies  of  the  Mosaic  !a>v. 
Only  use  not  that  liberty  for  an  occasion  to  theflesh.  liyflesli, 
liere,  we  may  understand  all  the  unrenewed  desires  and  pro- 
pensities of  the  mind  ;  whatsoever  is  not  under  the  influence 
and  guidance  of  the  Holy  Spirit  of  God.  Your  liberty  is  from 
that  which  would  oppress  the  spirit;  not  from  tliat  which 
would  \a.y  restraints  on  \.\\ir flesh.  The  Gospel  proclaims  liberty 
from  the  ceremonial\n\w  ;  but  binds  you  stiU  faster  under  the 
moral  law.  To  be  freed  from  the  ceremonial  law,  is  the  Gos- 
pel liberty :  to  pretend  freedom  from  the  moral  law,  is  a7iti- 
nomianism. 

By  love  serve  one  another.]  Having  that  faith  which  work- 
eth  by  love,  serve. each  other  to  the  uttermost  of  yoiu-  power: 
invXcvcTC,  serve  each  other,  when  necessary,  as  staves  serve 
their  masters.  Several  excellent  MSS.  and  Versions,  instead 
of  iia  rrii  ayarrrjg,  by  love,  have  rr/  ayaTTi]  tov  TlviViiaTOS,  in  the 
love  of  the  Spirit,  serve  one  another. 

14.  For  all  the  law]  Which  respects  our  duty  to  our  fellowp  : 
IS  fulfilled,  is  comprehended  in  one  word— thou  s/ialt  lore  thy 
neighbour  as  thyself.  See  the  note  on  Matt.  xix.  19.  and  Rotn. 
xiii.  9. 

1.5.  If  ye  bite  and  devour  one  another]  These  churches  seem 
to  have  been  in  a  state  of  great  distraction;  there  were  con- 
tinual altercations  among  them,  they  had  fallen  from  the  grace 
of  the  Gospel ;  and  as  Christ  no  longer  dwelt  in  their  hearts  by 
faith  ;  pride,  anger,  ill-will,  and  all  unkind  and  uncharitable 
tempers,  took  possession  of  their  souls ;  and  they  were,  in  con- 
sequence, alternately  destroying  each  other.  Nothing  is  so 
destructive  to  the  peace  of  man,  and  to  tlie  peace  of  the  soul, 
as  religious  disputes  :  when  they  prevail,  religion  in  general 
has  little  place.  ,  „    ,      ,  .  , 

16.  Walk  in  the  Spirit]  Get  back  that  Spirit  of  God  whicl) 
you  liave  grieved  and  lost ;  take  up  that  spiritiial  religion 
winch  you  have  abandoned. 

Ye  shall  not  fulfil  the  lust  of  the  flesh.]  If  the  Spirit  of  qod 
dwell  in,  and  rule  your  heart,  the  whole  carnal  mincl  will  be 
destroyed  ;  and  then,  not  only  carnal  ordinances  will  be  aban- 
doned, but  also  the  works  and  propensities  of  the  flesh. 

17.  For  theflesh  lusteth  against  the  Spirit]  God  still  conti- 
nues to  strive  with  you,  notwithstanding  your  apostacy  ;  show- 
in"  you  whence  you  have  fallen,  and  exciting  you  to  return  to 
him  ;  but  your  own  obstinacy  renders  all  ineffectual :  and 
through  the  influence  of  these  different  principles,  you  are 
ki^ijt  in  a  state  of  self-opposition,  and  self-distraction  ;  so  that 
yi),i  cannot  do  the  things  that  ye  icould  ;  you  are  convinced 
of  what  is  right,  and  ye  wish  to  do  it ;  but,  having  abandoned 
the  Gospel,  alid  the  grace  of  Christ,  the  law  and  its  ordinances 
which  ye  have  chosen  in  tlieir  place,  afi'ord  you  no  power  to 
conquer  your  evil  propcnsitie.s.  It  was  on  this  ground  that  the 
apostle  exhorted  them,  ver.  16.  to  walk  in  the  Spirit,  that  they 
might  not  fulfil  the  lust  of  Ihefesh  ;  as,  witliout  the  grace  of 
God,  Ihfy  could  do  nolhlii"  —Why  can  suppose  that  he  speaks 
this  of  a'diiU  C'hri^tia7is 


Tkefruita  of  the 


CHAPTEU  V. 


Spirit  enumerated. 


time  past,  that  h  they  which  do  such  things  shall  not  Inherit 
the  kingdom  of  God. 

22  But  "the  fruit  of  the  Spirit  Is  love,  Joy,  peace,  long  suffer- 
ing, ■«  gentleness,  '  goodness,  "'  faith, 

23  Meekness,  temperance :  "  against  such  there  is  no  law. 

h  I  Cor  6.9.  Eph.B.5.  Col.3.6.  Iiev.aa.l5.-i  Joha  15.2.  Eph.5.'J-— k  Col.3.13. 
Jamea  3. 17.-1  Rom.  16. 14. _ 

18.  But,  if  ye  be  led  of  the  Spirit]  If  ye  receive  again  the 
Gospel  and  the  grace  of  Clirist,  and  permit  yourselves  to  be 
influenced  by  the  Holy  Spirit,  wliom  yon  are  now  grieving, 
ye  are  not  under  the  law  ;  ye  will  not  feel  thoseevil  propensi- 
ties which  now  disgrace  and  torment  you.  But  they  must 
prevail  while  you  are  not  under  tlio  influence  of  tlie  grace  and 
Spirit  of  Ctirist. 

19.  Now  the  lEorks  of  the  flesh  are  manifest]  Wy  flesh,  we 
are  to  understand  the  evil  and  fallen  state  of  tlie  soul,  no  lon- 
ger under  the  guidance  of  God's  Spirit,  and  rigjit  reason,  Ijut 
under  the  animal  passions;  and  they  are  even  rendered  more 
irregular  and  turbulent  by  the  influenco  of  sin  ;  so  that  man 
is  in  a  worse  slate  tlian  ttic  brute  :  and,  so  all  commanding  is 
this  evil  nature,  that  it  leads  men  into  all  kinds  of  crimes  ; 
and  among  them  the  following,  wliich  are  manifest,  known 
to  all,  aiul  most  prev;ilont ;  and  thougli  tliese  are  most  so- 
lemnly forbidden  by  your  law  ;  the  observance  of  its  ordi- 
nances gives  no  power  to  overcome  tliom  ;  and  provides  no 
pardon  for  tlie  guilt  and  condemnation  produced  liy  tliem. 

Adultery]  Moi^tia,  illicit  connexion  with  a  married  person. 
This  word  is  wanting  in  this  place,  in  the  best  MSS.,  Versions, 
and  Fathers  ;  tlie  next  term  often  comprehending  both. 

Fornication]  nopucia,  illicit  connexion  bi^tweeti  single  or 
unmarried  pensons:  yet  often  signifying  adultery  also. 

Unclcanness]  KKaOnfinia,  whatever  is  opposite  to  purity  ; 
probalily  meaning  liere,  as  in  Horn.  i.  24.  2  Cor.  xii.  21.  uri- 
•natural  practices;  sodomy,  bestiality. 

Lasciviottsness]  Acre\ysia,  whatever  is  contrary  to  chastity  ; 
all  liiwrlness. 

20.  Idolatry]  Worshipping  of  idols;  frequenting  idol  festi- 
vals; all  the  rite.s  of  Bacchus,  Venus,  Priapus,  &c.  whicli  were 
common  among  tlie  Gentiles. 

Witchcraft]  't'apintKna,  fvom  <papnaKOi>,  n  drug,  or  poison  ; 
because  in  all  spells  and  enchantments,  whether  true  or  false, 
f/rugs  were  employed.  As  a  drug,  (f>upjmKi>v,  might  eitlierbe 
the  means  of  removing  an  evil,  or  inflicting  one  :  etymolo- 
gists have  derived  it  from  <j>cpov  uKog.  bringing  ease  ;  or  ipspov 
ax"i,  bringing  pai7i.  So  spells  and  incantations  were  used 
pometimes  for  the  restoration  of  the  health;  at  others,  for  the 
destruction  of  an  enemy.  Sometimes  these  (pappaKa,  were 
used  to  procure  love  ;  at  other  times  to  produce  hatred. 

Hatred]  E\Opai,  aversions  and  antipathies,  when  opposed 
to  brolhnrly  love  and  kindness. 

Variance]  Epctg,  contentioits,  where  the  principle  of  hatred 
pi-oceeds  to  open  acts ;  hence  contests,  altercations,  law-suits, 
and  disputes  in  gnneral. 

Emulations]  Z»)Aoi,  envies  or  emulations,  that  is,  strife  to 
excel  at  the  expense  of  another;  lowering  others  to  set  up 
onesself :  unholy  zeal,  fervently  adopting  a  bad  cause ;  or  sup- 
porting a  good  one  by  cruel  means.  Inquisiliotis,  pretending 
to  support  true  religion,  by  torturipg  and  burning  alive  those 
who  both  profess  and  practise  it. 

Wrath]  Ovpnt,  turbulent  passions,  disturbing  the  harmony 
of  the  mind,  and  producing  domestic  and  civil  broils  and  dis- 
quietudes. 

Strife]  EpiOciat,  disputations,  janglings,  logomachies,  or 
strife  about  words. 

Seditions]  Aixoorao-ini,  divisions  into  separate  factions; 
parlies,  whether  in  the  church  or  state. 

Heresies]  ' Kiptaeig,  factions,  parties  in  the  church  separa- 
ting from  coninnmion  with  each  other,  and  setting  up  altar 
against  altar.  The  word,  which  is  harmless  in  ilself,  is  here 
used  in  a  bad  sense.  Instead  of  atpeiret;,  the  Slavonic  has 
aKav6a\a,  scandals,  offences  or  stumbling-blocks. 

21.  Envyings]  'fOji/oi,  "pain  felt,  and  malignity  con- 
ceived, at  the  sight  of  excellence  or  happiness."  A  passion 
the  most  base  and  the  least  cureable  of  all  that  disgraces  or 
degrades  the  fallen  soul.     See  on  Rom.  xiii.  13. 

Murders]  'i'ovoi-  similarity  of  sound  to  the  preceding  seems 
to  have  suggested  the  word  in  this  association  ;  it  is  wanting 
in  several  SlSS.  Murder  signifies  the  destruction  of  humaii 
life ;  and  as  he  who  hates  his  brother  in  his  heart,  is  ready  to 
lake  away  his  life,  so  he  is  called  a  murderer.  After  all  the 
casuistry  of  man,  it  does  not  appear  that  tlie  right  of  taking 
away  a  human  life  on  any  pretence,  except  for  the  crime  of 
inurder,  belongs  to  any  but  the  Maker  and  Judge  of  all  men. 

Drunkenness]  MtSui,  taking  more  wine  or  any  kind  of 
inebriating  liquor  than  is  necessary  for  health  ;  whatever  un- 
fits for  public,  doinestic,  or  spiritual  duties  :  even  the  cares 
of  the  tcorW,  when  they  intoxicate  the  mind.  See  Rom.  xiii.  13. 

Jievellings]  Kio^oi,  lascivious  feastings,  with  obscene 
Bongs,  music,  &c.— See  on  Rom.  xiii.  13. 

And  such  like]  Kat  ra  o/juia  Tovruig ;  all  that  proceeds 
from  the  evil  passions  of  a  fallen  spirit,  besides  those  above 
epecifled  ;  and  all  that  the  law  of  God  specifies  and  condemns. 

Of  th»  which  J  tell  you  before]  When  I  first  preached  the 
Gospel  to  you. 

As  I.  have  also  told  you  in  tune  vast]  When  I  paid  my 
tecond  visit  to  vou;  for  the  apostle  did  visit  them  tKicc.  See 
Acts  xvi.  6.  and  xviii.  23.  and  see  Preface,  p.ig  1. 


24  And  they  that  are  Christ's  "  have  crucifled  the  flesh  with 
tlie  Pafiections  and  h\Ms. 

2.5  1  If  we  live  in  the  Sjiirif,  let  us  also  walk  in  the  Spirit. 

26  '  Let  us  not  be  desirous  of  vain-glory,  provoking  one  an- 
other, envying  one  another. 

m  1  Cor.13.7.— n  1  Tim.l.9.—o  Rom. 6.G.S6  13.14.  Ch.2.20.  1  Fct.5.1I.-p  Or,  pas- 
sion.-ii  Koni. 8.4,5.   Vor.lU,— r  Phil.ii.3. 

Shall  not  inherit]  They  are  not  children  of  God,  and  there- 
.  fore  cannot  inherit  the  kingdom  which  belongs  only  to  the 
children  of  the  l)ivine/«wi7y. 

I  22.  But  the  fruit  of  the  Spirit]  Beth /esA,  the  sinful  dis- 
positions of  the  human  heart,  and  spirit,  the  changed  or  puri- 
1  fied  state  of  the  soul,  by  the  grace  and  Spirit  of  (iod,  are  re- 
I  presented  by  tlie  apostle  as  trees ;  one  yielding  good,  the  other 
bad  fruit:  the  productions  of  each  being  according  to  the 
i  nature  of  the  tree,  as  the  tree  is  according  to  the  nature  of  the 
seed  from  which  it  sprung.  The  bad  seed  produced  a  bad 
tree,  yielding  all  manner  of  6ar//)-7((7.-  the  goodsrcd.  produced 
a  good  tree,  bringing  forth  fruits  of  the  most  excellent  kind. 
The  tree  of  the  flesh,  with  all  its  bad  fruit-s,  we  have  already 
seen :  the  tree  of  the  S2'irit,  with  its  good  fruits,  we  shall  now 
see. 

Loi:e]  A)  nz;;,  an  intense  desire  to  please  God,  and  to  do 
good  to  mankind  :  the  very  soul  and  spirit  of  all  true  religion, 
the  fulfilling  of  the  law,  and  what  gives  energy  to  faith  ilself 
See  vcr.  6. 

Joy]  Xnpa,  the  exultation  that  arises  from  a  sense  of  God's 
mercy  communicated  to  the  soul  in  the  pardon  of  its  iniquities, 
and  tlic  prospect  of  that  eternal  glory  of  which  it  has  the  fore- 
tasife  in  llio  pardon  of  sin.     See  Rom.  v.  2. 

Pearp]  Kiprivn,  the  calm,  quiet,  and  order  which  take  place 
in  the  .justified  soul;  instead  of  thexloubts,  fears,  alarm.s,  and 
dreadful  fcirebodings,  which  every  true  jienitent  less  or  more 
feels;  and  must  feel,  till  the  assurance  of  pardon  brings  peace 
and  satisfaction  to  the  mind.  Peace  is  tlie  first  sensible  fruit 
of  the  pardon  o(  sin.     See  Rom.  v.  1.  and  the  notes  there. 

Long-suffering]  ^XuKpuOvftta,  long-mindcdness,  bearing 
with  the  frailties  and  provocations  of  otiiere,  from  the  consi- 
doralion  tliat  Goil  has  borne  long  with  ours;  and  that  if  he 
had  not,  we  should  have  been  speedily  consumed  :  bearing  up 
also  through  all  the  troubles  and  diiliciiltics  of  life  without 
murmuring  or  rppining;  subrailting  cheerfully  to  every  dis- 
pensation of  God's  providence,  and  thus  deriving  benefit 
from  every  occurrence. 

Gentleness]  Xpnrorrig;  benignity,  affability:  a  very  rai-e 
grace,  often  wanting  in  nujny  who  have  a  considerable  share 
of  Christian  excellence.  A  good  education  and  polished  man- 
ners, when  brought  under  the  influence  of  the  grace  of  God, 
will  bring  out  this  grace  with  great  eflect. 

Goodness]  AyaOcouvi'r!;  the  perpetual  desii'e,  and  sincere 
study  not  only  to  abstain  from  every  appearance  of  evil,  but 
to  do  good  to  Ihe  bodies  and  souls  of  men  to  the  utmost  of  our 
ability:  but  all  this  must  spring  from  a  good  heart ;  a  heart 
purified  bv  the  Spirit  of  God:  and  then,  the  tree  being  made 
good,  Ihe  fruit  must  be  good  also. 

Faitli]  tli^ig,  here  used  for  fidelity ;  punctuality  in  per- 
forming promises;  conscientious  carefulness  in  preserving 
what  is  committed  to  our  trust ;  in  restoring  it  to  its  pi'opcr 
owner;  in  transacting  the  business  confided  to  us  :  neither 
betraying  the  secret  of  our  friend,  nor  disappointing  the  con- 
fidence of  our  employer. 

23.  Meekness]  npioTtis ;  mildness;  indulgence  towards  the 
weak  and  erring;  palient  sufl'ering  of  injuries,  without  feel- 
ing a  spirit  of  revenge  ;  an  even  balance  of  all  tempers  and 
passions  ;  the  entire  opposite  to  anger. 

Temperance]  'EyKpartia;  continence,  self-government  or 
vioderation,  principally  with  regard  to  sensual  or  animal 
appetites.     Moderation  in  eating,  drinking,  sleeping,  &c. 

Several  very  respectable  MSS.  as  l)"EFG,  with  ihe  Vulgate, 
most  copies  of  the  Itala,  and  several  of  the  Fathers,  add 
Ayveia,  chastity.  This,  we  are  sure,  cannot  be  separated 
^rom  the  genuine  Christian  character,  though  it  may  be  in- 
cluded in  the  word  cyKpareia,  continence  or  moderation,  im- 
mediately preceding. 

Against  such  there  is  no  law]  Those,  whose  liv9s  are 
adorned  by  the  above  virtues,  cannot  be  condemned  by  any 
law;  for  tlie  whole  purpose  and  design  of  the  moral  law  of 
God  is  fulfilled  in  those  who  have  the  Spirit  of  God,  producing 
in  tlieir  hearts  and  lives  the  preceding  fruits. 

24.  And  they  that  are  Christ's]  All  genuine  Christians — 
hare  crucifled  the  flesh — ai'e  so  far  from  obeying  its  dictates, 
and  acting" under  its  influence,  that  they  have  crucifled  their 
sensual  appetites,  they  have  nailed  them  to  the  cross  of  Christ, 
where  they  have  expired  with  him  ;  hence,  says  St.  Paul, 
Rom.  vi.  C.  our  old  man  (the  flesh  with  its  aflections  and 
lusts)  is  crucifled  with  hijn,  that  the  body  of  sin  might  he  des- 
troyed, that  henceforth  we  should  not  serve  sin.  By  which 
we  see  that  God  has  fully  designed  to  save  all  who  believe  in 
Christ,  from  all  siri,  whether  outwai-d  or  inward ;  with  all 
the  affections,  rtaOquaai,  irregular  passions ;  and  lusts,  em- 
Ovuiats,  disorderly  wishes  and  desires.    All  that  a  man  may 

feel  contrary  to  love  and  purity;  and  all  that  he  mny  desire 
contrary  to  moderation,  and  tliat  self-denial  peculiar  to  the 
Christian  character. 

25.  If  we  lire  i7i  the  Spirit]  If  we  profess  to  believe  a 
spiritual  religion ;  let  us  walk  in  the  Spirit ;  let  us  show  in 
our  lives  and  conversation  that  the  Spirit  of  God  dwells  in  us, 

215 


We  should  meekly  bear  with, 


CfALATIANS. 


and  restore  the  hackshdini 


2G.  Let  ua  not  he  desirous  of  vain  glory}  Kcz/oJyJoi ;  lei 
us  nnt  be  vaiii-slorwus,  bonstiiig  of  our  atlainmciUs  ;  vaunt- 
ing ourselves  to'bft  superior  to  otliers :  or  seeking  lionour  from 
those  things  which  do  not  possess  moral  good— in  birtli, 
riches,  eloquence,  &c.  &c. 

I'rovo/ciHg  one  another]  What  this  may  refer  to  we  can- 
not tell ;  whether  to  the  Judaizing  teachers,  endeavouring  to 
get  tliemselves  up  beyond  the  apostle;  and  their  attempts  to 
lessen  him  in  the  people's  eyes,  that  they  might  secure  to 
themselves  the  public  confidence,  and  thus  destroy  St.  Paul's 
influence  in  the  Galatian  churches ;  or  whether  to  some  other 
matter  in  the  internal  economy  of  the  church,  we  know  not. 
liut  the  exhortation  is  necessary  for  every  Christian,  and  for 
every  Christian  church.  He  who  professes  to  seek  the  honour 
that  comes  from  God,  should  not  be  desirous  of  vain-glory. 
lie  who  desires  to  keej)  the  unity  of  the  Spirit  in  the  bond  of 
peace,  should  not  provoke  another.    He  who  knows  tliat  he 


never  deserved  any  gift  or  blessing  from  God,  should  not  envu 
another  those  blessings  which  tlie  Divine  goodness  may  have 
thought  proper  to  bestow  upon  him.  May  nnt  God  do  what 
he  will  with  his  own  ?  If  Christians  in  general  would  be  con. 
lpnlv}\\.\\  the  honour  that  conges  from  God;  if  they  would 
take  heed  to  give  no prnvocations  to  their  fellow-Christians; 
if  they  would  cease  from  envying  those  on  whom  either  God 
or  man  bestows  honours  or  advantages;  we  should  soon  have 
a  happier  and  more  perfect  state  of  the  Christian  church  than 
we  now  see.  Christianity  requires  us  to  esteem  each  other 
better  than  ourselves :  or,  in  honour,  to  prefer  one  another. 
Had  not  such  a  disposition  been  necessary  to  the  Christian 
character,  and  to  the  peace  and  perfection  of  the  church  of 
Christ,  it  would  not  have  been  so  strongly  recommended. 
Cut  who  lays  this  to  heart;  or  even  thinks  that  this  is  indis- 
pensalily  necessary  to  his  salvation  !  Where  this  disposition 
lives  not,  there  are  both  the  seed  and/r«j7  of  the  Jlesh. 


CHAPTER  VI. 

The  apostle  teaches  them  to  he  tender  and  affectionate  towards  any  loho  through  surprise,  and  the  violence  of  temptation, 
had  fallen  into  sin  ;  and  to  hear  each  other's  burdens,  1,  2.  To  think  humbly  nf  theniselves,  and  to  conclude  concerning 
Uieir  oien  character  rather  from  t)ie  evidence  of  their  works,  than  from  any  thing  else,  3 — 5.  'J'o  minister  to  the  support 
of  those  who  instruct  them  in  righteousness,  6.  He  warns  tlieni  against  self-deception,  because  whatever  a  man  soweth, 
that  he  shall  reap,  7,  8.  Exhorts  them  7iot  to  be  weary  in  icell-doing,  and  to  embrace  every  opportunity  to  do  good,  9,  10. 
Intimates  that  his  love  to  tliem  led  him  to  ivrite  this  whole  einstle  ivi/h  his  oioii  hand,  11.  Points  out  the  object  that  those 
had  in  view  ivho  wished  them  to  he  circumcised,  12,  13.  He  cvulls  in  the  cross  of  Christ,  and  asserts  that  a  nein  creation 
of  the  soul  is  esserUlal  to  its  salvation  ;  and  icishes  peace  to  them  v:/io  act  on  i/tis  plan,  14 — 16.  States  that  he  twurs  in 
his  body  the  marks  of  the  Lord  Jesus,  17.  And  concludes  with  his  apostolical  benediction,  18.  [A.  M.  cir.  40.56.  A.  D. 
cir,  52.     A.  U.  C.  805.     An.  Imp.  Claudii  Cajsaris  12.] 


Is^RETIIURN,  "  if  b  a  man  be  overtaken  in  a  fault,  ye  '  which 
&  arc  spiritual,  restore  such  an  one  d  in  the  spirit  of  meek- 
ness ;  considering  thyself, "  lest  thou  also  be  tempted. 

2  f  Bear  ye  one  another's  burdens,  and  so  fulfil  »  the  law  of 
f.'hrist. 

3  For,  ii  if  a  man  think  himself  to  be  something,  when  ■  ho  is 
nothing,  he  dcceiveth  himself. 

aRoi.i.lJ.l.Sc  15.1.  Ticb.lS.ia.  .Tames  5. 19.— h  Or,  aUhou;:h.— c  1  Cor.S.in.&a 
1  -tl  l('or4fl.  aTlicsE.3.13.  S  Tim. a,:2r>.—e  1  Cor.7.5.&>10.12.—f  Rom. 15.1.  Ch. 
6,13.    I  Thi;s3.5.H.—g.lolin  13.14,  15,  J).&  15.13.  James2.S.   1  John  4.21. 

NOTES. — Verse  1.  Brethren,  if  a  man  be  overtaken]  Eay 
7rpo\riipOr];  If  he  be  S7irprised,  seized  ore  without  warning; 
suddenly  inradcd ;  taken  before  he  is  aware  ;  all  these  mean- 
ings tlie  word  has  in  connexions  similar  to  this.  Straho,  lib. 
xvi.  page  1120,  applies  il  to  the  rhinoceros,  in  its  contests 
v/ith  the  ele]ih,;nt:  lie  suddenly  rips  up  the  belly  of  the  ele- 
phant, av  i^irj  7ro()>?)(/iO)7  rr;  npofJoaKtSi,  that  he  may  not  be  sur- 
prised teith  his  trunk.'  For  should  the  elephant  seize  him 
with  liis  trunk  first,  all  resistance  would  be  afterward  in  vain ; 
tlierel'ore  he  endeavours  to  rip  up  the  elephant's  helly  witli 
the  horn  which  is  on  his  nose,  in  order  to  prevent  this.  It  is 
used  also  hy  Arrian  in  Peripl.  Mar.  Eryth.  page  164.  and 
page  168.  to  signify  a  vessel  being  suddenly  agitated  and 
whirled  by  the  waves,  and  then  dashed  on  the  rocks.  See 
Kypke. 

Ye  which  are  spiritual]  .  Ye  who  still  retain  the  grace  of 
the  Gospel,  and  have  wisdom  and  experience  in  Divine 
things  ; 

Restore  such  an  one]  KaraprigcTt  rov  toiovtov  :  brinjj;  the 
man  hack  into  his  place ;  it  is  a  metaphor  taken  from  a  dislo- 
cated limb,  brought  back  by  the  hand  of  a  skilful  and  tender 
surgeon.  Into  its  place. 

In  the  spirit  of  meekness]  Use  nb  severity  nor  haughty 
carriage  towards  him  :  as  the  man  was  suddenly  overtaken, 
he  is  already  deeply  humbled  and  distressed;  and  needs 
much  encouragement  and  lenient  usage.  There  is  a  great 
diiTerence  between  a  man,  who  being  suddenly  assailed,  falls 
iutcisin;  and  the  man  who  transgressed  in  consequence  of 
having  loatkcdin  the  council  of  tlie  ungodly,  or  stood  in  the 

way  of  SINNERS. 

Considering  thyself  ]  '£koko)v  ccavrnv  ;  looking  to  thyseK; 
!is  he  fsU  tlirongh  a  moment  of  unwatchfubiess,  look  about, 
that  thou  be  not  surprised  ;  as  he  fell,  so  may  thou  ;  thou  art 
now  warned  at  his  expense  ;  therefore  keep  a  good  look  out. 

Lest  thou  also  be  tempted.]  And  having  had  this  warning, 
thou  vrilt  have  less  to  plead  in  extenuation  of  thy  ofTencc.  It 
is  no  wonder  if  a  harsh  and  cruel  censurcr  of  a  lueak  back- 
sliding brother,  should  be  taught  moderation  and  mercy  by 
an  awful  proof  of  his  own  frailty.  Such  a  one  mav  justly 
dread  llie  most  violent  attacks  from  the  arch  enemy  ;  ne  will 
disgrace  him  If  he  can-;  and  If  he  can  overtake  him,  he  will 
have  no  small  triumph.  Consider  the  possibility  of  such  a 
case,  and  show  the  werfy  and. /ce//H^?  which  thou  wouldest 
tjicn  wish  to  receive  from  another.  From  the  consideration 
of  what  we  are,  what  we  have  been,  or  what  we  may  be,  we 
should  learn  to  be  compassionate.  The  poet'  Mantuanus 
has  set  this  in  a  fine  light  in  his  Eclogue,  De  honesto  Amore : 

Id  commune  malum  ;  semel  insanivinius  07nnes: 

Aut  .■iumus,  autfuiinus,  aut  possemus  omrie  quod  hie  est. 
"  This  is  a  common  evil ;  at  one  time  or  other  we  have  all 

done  wrong.    Either  we  are,  or  have  been,  or  maybe,  as  bad 

as  he  whom  wo  condemn." 

2.  Hear  ye  one  another's  burdens]  Have  sympathy  ;  feel 
for  eacl\  otbcr;  and  consider  the  case  of  a  distressed  brother 
as  your  own. 

And  so  fulfil  the  law  of  Christ.]    That  law  or  command- 
ijieni,  Ye  stiall  love  one  another  ■  c 
21G 


or  that.  Do  unto  alt  men 


4  But  k  let  every  man  prove  his  own  work,  and  then  shall  he 
have  rejoicing  in  himself  alone,  and  '  not  in  another. 

5  "^  For  every  man  shall  boar  his  own  burden. 

6  "  Let  him  tliat  is  taught  in  the  word  communicate  unto  him 
that  teacheth  in  all  good  things. 

7  °  Be  not  deceived  ;  p  God  Is  not  mocked  ;  for  "1  whatsoever 
a  man  soweth,  that  shall  he  also  reap. 

bRom.19.3.  ICoi-.S.a.  Ch.2,6.— i  3  Cor.3.5.a  12.11.— k  1  Cor.1l.38.  aCor.13 
S.— I  See  I.iilie  IS.  1 1.— m  Rom.2.G.  1  Cof.3.S.— ii  Rom.  13.27.  1  Cov.9.11, 14.— o  1  Cor. 
C.a.&,15.3J.— p.lobl3.D.— q  LukelG.25.  Kom.2.6.  aCo.-.9.6. 


as  ye  would  they  shotcld  do  unto  you.  We  ^should  be-  as 
indulgent  to  the  infirmities  of  others,  as  we  can  be  consist- 
enlly  with  truth  and  rightcousnesis :  our  brother's  infirmity 
may  be  his  burden ;  and  If  we  do  not  choose  to  help  him  ta 
hear  it,  let  us  not  reproach  liim  because  he  is  obliged  to  carry 
the  load. 

3.  If  a  man  think  himself  to  be  something]  i.  e.  to  be  a 
proper  Christian  man;  when  he  is  nothing;  being  destitute 
of  that  charity  which  beareth,  hopeth,s.nd  en-duretha.ll  things. 
See  1  Cor.  xiil.  1,  &c.  Tliose  wlio  suppose  themselves  to  ex- 
cel all  others  in  piety,  understanding,  &c.  while  they  ara 
harsh,  censorious,  and  overhearing,  pi'ove  that  they  have  nol 
the  charity  that  thinkelh  no  evil ;  and,  in  the  sight  of  God, 
arc  only  as  sounding  brass  and  a  tinkling  cymbal.  There  are 
no  people  more  censorious  or  uncharitable  than  those  among 
some  i-cligious  people,  who  pretend  to  more  light  and  a  deeper 
communion  with  God.  They  are  generally  carried  away  with 
a  sort  of  sublime  high-sounding  plnaseology,  which  seems  to 
argue  a  wonderful  deep  acquaintance  with  Divine  things  ; 
sti^ipped  of  this,  many  of  theiu  are  like  Saniaon  without  liis 
hair. 

4.  Prove  his  oicn  ifork]  Let  him  examine  himself  and  Ills 
conduct  by  the  words  and  example  of  Christ ;  and  if  he  find 
that  tlieybear  this  touchstone,  then  he  shall  have  rejoicing  in 
himself  alone,  feeling  that  he  resembles  his  Lord  and  Master ; 
cnid  not  in  another ;  not  derive  his  consolation  from  com- 
paring himself  with  another,  who  may  be  weaker,  or  less  in- 
structed than  himself  The  only  rule  for  a  Christian  is  the 
words  of  Christ ;  the  only  p'C'tlern  for  his  Imitation,  is  the 
example  of  Christ.  He  should  not  compare  himself  with 
others :  they  are  not  his  standard.  Christ  hath  left  us  an 
example,  that  we  sliould  follow  his  steps. 

5.  Every  man  shall  bear  his  own  burden.]  All  must  an- 
swer for  themselves,  not  for  their  neighbours.  And  every 
man  must  expect  to  be  dealt  witlt  by  the  Divine  Judge,  as  his 
character  and  conduct  havo  been.  Tlie  greater  oflTences  of 
another  will  not  excuse  thy  smaller  crimes.  Every  man  must 
give  account  of  himself  to  God. 

6.  Let  him  that  is  taught  in  the  word]  He  who  receives 
instructions  in  Christianity,  by  the  public  preaclung  of  thg 
word  : 

Communicate  unto  him  that  teacheth]  Contribute  to  the 
support  of  the  man  who  has  dedicated  himself  to  tlie  work  of 
the  ministry,  and  who  gives  up  his  time  and  his  life  to  preach 
the  Gospel.  It  appears  that  some  of  the  believers  in  Galatia 
could  receive  the  Christian  ministry,  without  contributing  to 
its. support.  Tills  is  both  ungrateful  and  base.  We  do  not 
expect  that  a  common  school-master  v.'lll  give  up  his  time  to 
teach  our  children  their  alphabet,  without  being  paid  for  it; 
and  can  we  suppose  that  it  xsjust  for  any  person  to  sit  under 
the  preaching  of  the  Gospel,  in  order  to  grow  wise  unto  sal- 
vation by  it,  and  not  contribute  to  the  support  of  the  spiritual 
teacher?  liisunjust. 

7.  Be  not  deceived]  Neither  deceive  yourselves,  nor  per- 
mit yourselves  to  be  deceived  by  others.  He  seems  to  refer 
to  the  Judaizing  teachers. 

God  is  not  mocked]    Vc  cannot  deceive  him,  and  he  will 


Wc  slwuld  do  ffood  unto  all,  and 


CHAPTER  VI. 


nol  be  wear;/  in  ledl  dolna: 


S  '  For  lie  that  soAveth  to  his  flesh,  shall  of  the  flesh  reap  cor- 
ruption ;  but  he  that  sovvcth  to  the  Spirit,  shall  of  tlic  r^pirit 
reap  life  everlasting. 

9  Ami  '  let  us  not  be  weary  in  well  doing ;  for  in  due  scasoii 
we  sliall  rcaj),  '  if  we  faint  not. 

10  "  As  wc  liave  tlicrcfore  opportunity,  ■"  let  us  do  good  unto 
nil  men,  especially  unto  them  who  are  of  w  the  houscliold  of 
faith. 

1 1  Ye  see  how  large  a  letter  I  have  written  unto  you  with  mine 
own  hand. 

12  A.S  many  as  desire  to  make  a  fair  show  in  the  flesh,  *  they 
consti'ain  you  to  be  circumcised  >"  only  lest  tliey  should  ^sufl'cr 
persecution  for  the  cross  of  Christ. 

13  For,  neither  they  tliemsclves  who  are  circumcised  keep 


rJoh4.3^  Prov.ll.I3.5l.aSg.  Ho3.B.7.a  10,13.  Rom.S.13,  James  3.13.— s  3  TliC!.s,3. 
13.  ICor.l5.ri^.-l  Miitt.24.13.  Heh.3.6,tl.&10.3G,&13  3,5.  Rev.3.11).— u  .In.9.4.&.12.:i-).— 
*1  Thcss.S.l.-).  1  Tim.6.1,3.  Tit.3.8.— wEph.2.19.  Heb.S.B.— xCli.2.3,14.— y  Phil.3.IS. 


not  permit  you  to  mock  him  with  pretended,  instead  of  real 
services. 

WImtsop.ver  a  man  soieetk]  ^Vllatsoever  kind  of  grain  a 
man  sows  in  his  field,  of  that  shall  he  reap  :  for,  no  otJier  spe- 
cies of  grain  can  proceed  from  that  wliich  is  sown.  Darnel 
will  not  produce  wheat,  nof  wheat  dartiel. 

8.  lie  that  sowelh  to  his  Jlesh]  In  like  manner,  he  that  so?cs 
111  the  Jiesh,  who  inda\g<^s  liis  sensual  and  animal  appetites, 
filiall  liave  corruptiuu  as  tlie  crop :  you  cannot  expect  to  lead 
a  bad  life  and  go  to  lieaven  at  last.  According  as  your  present 
life  is,  so  will  be  your  eternal  life ;  wlietlier  your  soicinff  bo 
to  the  _flesh  or  to  the  Spirit,  so  will  your  eternal  reaping  be. 
To  sow  here,  means  transacting  the  concerns  of  a  man's  na- 
tural  life.  To  7eojj,  signifies  his  enjoyment  cir  punisliment 
in  anotlicrv^orld.  Probably  by  jZes/i  and  spirit  tile  apostle 
means  JndMsm  and  Cliristlaniti/.  Circumcision  of  t\\c  Jlesli 
was  the  principal  rite  of  tlic  former:  circumcision  in  tlie 
heart,  by  the  Spirit,  the  chief  rite  of  the  latter;  lience  tlie 
one  may  have  been  called  Jlesh,  the  otlier  spirit.  lie  who  re- 
jects thefJospcl,  and  trusts  only  in  the  rites  and  ceremonies  of 
tlic  law  for  salvation,  will  reap  endless  disappointment  and 
misery.  lie  wlio  trusts  in  Christ,  and  receives  tlie  gifts  and 
graces  of  the  Holy  Spirit,  shall  reap  life  everlasting. 

9.  Let  us  not  he  wcarij]  Well-doing  is  easier  in  itself  than 
>ll-doing  ;  and  the  danger  of  growing  wearxj  in  tlie  former, 
arises  only  from  the  opposition  to  good,  in  our  oicn  nature ; 
ortlie  outward  hindcrances  we  may  meet  with,  from  a  gain- 
S.iying  and  persecuting  world. 

In  due  si'ason  we  shall  reap]  As  the  husbandman,  in 
plongiiifig,  sowing,  and  variously  labouring  in  his  fields,  is 
pnpportod  bylhehopcof  a' plentiful  harvest,  which  he  can- 
not e.xpL'ct  before  tlie  right  and  appointed  time;  so  every  fol- 
lower of  God  may  be  persuaded  that  he  sliall  not  be  pcrniitted 
to  pray,  weep,  deny  himself,  and  live  in  a  conformity  to  his 
Maker's  will,  without  reaping  the  fruit  of  it  in  eternal  glory. 
And  although  no  man  gets- glory  because  he  has  prayed,  &c. 
yet  none  can  expect  glory  who  do  not  seek  it  in  this  way  ;  this 
is  sowing  io  tlie  Spirit ;  and  the  Spix-it  and  the  grace  are  fur- 
nished by  Christ  Jesus,  and  by  him  the  kingdom  of  heaven  is 
Opened  to  all  believers:  but  only  those  who  believe,  love,  and 
o/.ifi//,  shall  enter  into  it. 

10.  ^.5  we  h:ive—opportjiniti/]  Wliile  it  is  the  time  of  soto- 
ing,  let  us  sow  the  good  seed ;  and  let  our  love  be,  as  the  love 
of  Christ  is,  free,  manifested  to  all.  Let  us  help  all  who 
need  help,  according  to  the  uttermost  of  our  power  ;  but  let 
tlie  first  olyects  of  our  regards  be,  those  who  are  of  the  house- 
hold of  faith— the  members  of  the  church  of  Christ,  who 
.form  one  faniil'/,  of  whicli  Jesus  Christ  is  the  head.  Those 
have  the  first  claims  on  our  attention  ;  but  all  others  have 
theirclaiins  also  ;  and  therefore  we  should  do  good  unto  all. 

11.  Ye  see  how  large  a  letter]  There  is  a  strange  diver.=ity 
of  opinions  concerning  the  apostle's  meaning  in  this  place. 
Some  tliink  ho  refers  to  the  length  of  the  epistle,  others  to  the 
largeness  o(i)ic  letters  in  which  this  epistle  is  written  ;  others, 
to  the  inadequacy  of  tlic  apostle's  writing.  It  appears  plaiii 
that  most  of  his  cplsUes  were  written  by  an  amanuensis,  and 
einiply  subscribed  by  himself :  liut  the  whole  of  the  epistle  to 
Ihe  Oalatians  was  written  by  his  own  hand.  To  say  that  the 
apostle  was  unskilled  in  Greek,  and  e.speeially  in  the  Greek 
characters,  is,  in  my  opinion,  absurd.  He  was  borir  in  Tarsus 
a  city  which,  according  to  Strabo,  rivalled  hoW\  Athens  and 
Alexandria  in  philo.sop;?y,  and  in  arts  and  sciences;  and 
therefore  he  could  not  be  ignorant  of  a  tongue  which  must 
have  been  the  very  means  oY  conveying  all  this  instruction. 
As  to  writing  it,  there  was  in  his  time  nothing  difiicult,  be- 
cause the  uncial  character  was  that  which  was  alone  in  use 
in  those  days ;  and  tliis  character  is  as  easily  made  as  the 
eapitiUsof  the  Roman  alphabet,  which  have  been  taken  from 
It.  I  conclude,  therefore,  that  what  the  apostle  says,  must  be 
undei-stood  of  the  leyigth  of  the  epistle ;  in  all  probability  the 
largest  he  had  ever  written  with  his  oxen  hand ;  though  seve- 
ral, much  larger,  have  been  dictated  by  him,  but  they  were 
written  by  his  scribe  or  amanuejisis. 

12.  A  fair  show  in  the  Jlesh]  The  .lewisli  j-cligion  was  ge- 
neral in  the  i-cgion  of  Calatia ;  and  it  was  respectable,  as  it 
appears  that  the  principal  inhabitants  were  either  Jews  or 
proselytes.  As  it  was  then  professed  and  practised  among  the 
Jews,  tins  religion  had  nothing  very  grievous  to  the  old  man  ; 
nniinreuewed  nature  might  go  through  all  its  observances 
with  httle  pain  or  cross-bearing.     On  the  other  hand,  Chris- 


the  law;  but  desire  to  have  you  circumcised,  that  they  may 
glory  in  your  flesh. 

U  "  But  Cod  forbid  that  I  should  glory,  save  in  the  cross  of 
our  Lord  Jesus  Clirist,  Ij  by  whom  the  world  is  "=  crucified  unto 
me,  and  I  unto  the  world. 

15  For,  <•  in  (.'lirist  Jesus  neither  circumcision  availeth  any 
thing,  nor  uncircumcision,  but  *a  new  creature. 

16  f  And  as  many  as  walk  "according  to  this  rule,  peace  be 
on  them  and  mercy,  and  upon  h  the  Israel  of  God. 

17  From  hencefm-th  let  no  irian  trouble  me:  for' I  bear  in  my 
body  the  marks  of  the  Lord  Jesus. 

IS  Brethren,  k  the  grace  of  our  Lord  Jesus  Christ  be  with 
your  spirit.    Amen. 
IT  Unto  the  Oalatians,  written  from  Rome. 


zCh,5.11.-a  Pliil.3.3,7,3  -b  Or,wlio.-cl)y.-c  R. 

Cr>1.3.1l.-c  SCcir,S.17.-f  Psa.ia-,  5._f.  Pl,il.3.|(; .^,  „  ,  „  ^,.  „  , 

D,S9.  Phil.3.3.-ilCor.l.5.&..1.10.&ll.'a.Ch.5.ll.Col.l.S4,-k3Tiin.4.Ua.'riiilem25! 


11.6.6  Ch.a.aO.-d  lCor.7.19.Ch.5.6 
hRom.a.39.W.I2.&9.6,7,8.Ch.3.7, 


Vol.  VI. 


Ee 


tianity  could  not  be  very  popular— it  was  too  strict.  A  Jew- 
made  a  fair  show  there,  according  to  his  carnal  si/stem;  and 
It  was  a  temptation  to  a  weak  Christian  to  swerve  into  Juda- 
ism, that  he  might  be  exempted  from  persecution,  and  be 
creditable  among  his  countrymen.  This  is  what  the  apostle 
intimates—"  they  constrain  you  to  be  circumcised,  lest  they 
should  sufiTer  persecution  for  the  cross  of  Christ." 

1-3.  Neither  they  themselves  tolio  are  circumcised.]  They 
receive  circumcision,  and  profess  .fudaism,  not  from  a  desire 
to  be  conformed  to  the  will  of  God;  but  Judaism  was  popu- 
lar, and  the  more  converts  tiie  false  teachers  could  make,  the 
more  occasion  of  glorying  they  had :  and  they  wished  to  get 
those  Christian  converts  who  had  been  before  proselytes  of  the 
gate,  to  receive  circumcision,  that  they  might  glory  in  their 
Jlesh.  Behold  my  converts !  Thus  they  gloried,  or  boasted,  not 
that  the  people  were  converted  to  God  ;  but  that  they  were 
circumcised. 

14.  But  God  forbid  that  I  should  glory]  Whatever  others 
may  do,  or  whatever  thry  may  exult  or  glory  in,  God  forbid 
that  I  should  exult,  except  in  tlio  cross  of  our  Lord  Jesus 
Christ;  in  the  grand  doc?rjne,  that  justification  and  salvation 
are  only  through  Christ  crucified;  he  having  made  an  atone- 
ment for  the  sin  of  the  world  by  his  passion  and  death.  And 
I  glory  also  in  the  disgrace  and  persecution  which  I  experi- 
ence through  my  attachment  to  this  crucified  Christ. 

By  ichom  the  world  is  crucijicd  unto  me]  Jewish  rites  and 
Gentile  vanities  are  equally  insipid  to  me  ;  I  know  them  to  bo 
empty  and  worthless.  If  Jews  and  Gentiles  despise  me,  I  de- 
spise that  in  which  tliey  trust;  through  Jesus  all  are  crucified  to 
me;  theirobjects  of  depeudance  are  asvilcand  execrable  tome, 
as  I  am  to  them,  in  whose  sight  these  things  are  of  great  account. 

15.  In  Christ  Jesus]  Under  the  dispensation  of  the  Gospel, 
of  which  he  is  liead  and  supreme,  neither  circumcision :  no- 
thing that  the  Jew  can  boast  of,  nothing  that  the  Gentile  can 
call  excellent,  availeth  any  thing :  can  in  the  least  contribute 
to  the  salvation  of  the  soul. 

But  a  new  creature.]  K\\a  Kawrj  ktktis  :  but  a  new  crea- 
tion, not  a  new  creature  merely,  (for  this  might  be  restrained 
to  any  new  power  ov  faculty,)  but  a  total  renewal  of  the 
whole  man ;  of  all  the  powers  and  passions  of  the  soul ;  and 
as  creation  could  not  be  eftected,  but  by  the  power  of  the  Al- 
mighty, so  this  change  cannot  be  efiected  but  by  the  same 
energy;  no  circumcisicn  can  do  this;  only  the  power  that 
made  the  man  at  first,  can  7iew  make  him.  See  the  note  on 
1  Cor.  vii.  19.  and  on  2  Cor.  v.  17.  "- 

16.  As  many  as  walk  according  to  this  rule]  Tm  Kavovt  tov- 
r(j,  this  canon,  viz.  what  is  laid  down  in  tlie  preceding  verses, 
that  redemption  is  through  the  sacrifice  of  Christ ;  and  that 
circumcision  and  uncircumcision  are  equally  unavailable; 
and  that  none  can  be  saved  without  being  created  aneio. 
This  is  the  grand  canon  or  rule  in  Christianity. 

Peace  be  on  them]  Those  who  act  from  this  conviction, 
will  have  the  ;)e«ce  and  mercy  of  God ;  for  it  is  in  this  way 
that  mercy  is  communicated,  and  peace  obtained. 

Tiie  Israel  of  God]  The  true  ChrisUans  ;  called  here  the 
Israel  of  God;  to  distinguish  them  from  Israel  according  to 
thejcsh.     See  the  notes  on  Rom.  ii.  29.  and  iv.  12. 

17.  From  henceforth  let  no  man  trouble  me]  Put  an  end  to 
youi- contentions  among  yourselves;  return  to  the  pure  doc- 
trine of  the  Go.spcl ;  abandon  those  who  arc  leading  you 
astray;  separate  from  tlie  church  those  who  corrupt  and  dis- 
turb it ;  and  let  me  be  grieved  no  longer  with  your  defections 
from  the  truth. 

/  bear  in  my  body  the  marks  of  the  Lord  Jesus.]  The  ■rty- 
l-tara,  stigmata,  of  which  the  apostle  speaks  here,  may  bo 
understood  as  implying  either  the  scars  of  the  wounds  which 
he  had  received  in  the  work  of  the  ministry  :  and  tliat  he  had 
such  scare,  we  may  well  conceive,  when  we  know  that  he  had 
been  scourged,  stoned,  and  malti-eatcd  in  a  variety  of  ways. 
Or,  the  upostio  may  allude  to  the  stigmata  or  marks  with 
which  sorvant.s  and  slaves  were  often  impressed,  in  order  to 
ascertain  whose  property  they  were.  Do  not  trouble  me;  I 
bear  the  marks  of  my  Lord  and  Master,  Jesus:  I  am  his, 
and  will  remain  so.  You  glory  in  your  ^nn?/-  of  circumcision , 
I  glory  in  the  marks  which  I  bear  in  my  body  fur  the  testimo- 
ny of  the  Lord  ;  lam  an  open,  professed  Christian,  and  have 
given  full  jiroof  of  my  attachment  to  the  causcof  Christianity. 
The  first  sense  appears  to  me  (he  best:  "I  have  suflered  al- 
ready sufiicieiitly ;  I  am  suflering  still ;  do  net  add  any  more 
tomy  afiliotions." 

217 


Concluding  observations 


GALATIANS. 


on  this  epistle. 


18.  'Die  grace]  Favour,  benevolence,  and  continual  influ- 
ence of  the  Lord  Jesus— 6e  tcith  your  sjriril;  may  it  live  in 
your  heai-t,  enlighten  anJ  change  your  souls,  and  be  conspicu- 
ous in  your  life ! 

Amen]  So  let  it  be,  and  the  prayer  which  I  offer  up  for 
you  on  earth,  may  it  be  registered  in  heaven ! 

Urilo  the  Galatians,  wriUen  from  Rome.]  This,  orthemajor 
part  of  it,  is  wanting  in  the  best  and  most  ancient  MSS.  Writ- 
ten from  Rome,  is  wanting  in  ACDEFG.  and  others.  Clau- 
dius Aniissiodor.  has  cypa<f>r]  an'  Eipceov :  Written  from 
Ephesas.  Home  aid,  by  the  hands  of  Paul:  others  by  Titus. 
The  Syriac  has.  The  end  of  the  Epistle  to  the  Galatians, 
which  was  written  from  the  city  of  Rome.  The  ^thiopic, 
To  the  Galatians. — The  Coptic,  Wrillen  from  Rome.  The 
VtTLGATE,  nothing.  The  Arabic,  Written  from  tite  city  of 
Rome  by  Titus  and  Luke. 

Little  respect  is  to  be  paid  to  these  subscriptions.  The 
epistle  was  written  by  Paul  hiinself  not  Titus,  Luke,  nor 
'J'ychicus ;  and  there  is  no  evidence  that  it  was  written  from 
Rome,  but  rather  from  Corinth  or  Epkesus.    See  the  Preface. 

The  great  similarity  between  the  epistle  to  the  Romans  and 
that  to  the  Galatians,  has  been  remarked  by  many  ;  and  in- 
deed it  is  so  obvious,  that  the  same  mode  of  interpretation 
may  be  safely  pursued  in  the  elucidation  of  both ;  as  not  only 
the  great  subject,  but  the  pliraseology,  in  many  respects,  is 
the  same.  The  design  of  the  apostle  is  to  show,  that  God  has 
called  the  Gentiles  to  equal  privileges  with  the  Jews,  pulling 
down  the  partition  wall  that  had  separated  them  and  the  Gen- 
tiles, calling  all  to  believe  in  Christ  Jesus,  and  forming  out 
of  the  believers  of  both  people,  one  holy  and  pure  church,  of 
which  equally,  himself  was  the  head  ;  none  of  either  people 
having  any  preference  to  another,  except  what  he  might  de- 
rive from  his  personal  sanctity  and  superior  usefulness.  The 
calling  of  the  Gentiles  to  this  state  of  salvation,  was  the  mys- 
tery which  had  been  hidden  from  all  ages,  and  concerning 
which  the  apostle  has  entered  into  such  laborious  discussion 
in  the  Epistle  to  the  Romans;  justifying  the  reprobation  as 
well  as  the  election  of  the  Jews :  and  vindicating  both  the  jus- 
tice and  mercy  of  God  in  the  election  of  the  Gentiles.  The 
same  subjects  are  referred  to  in  this  epistle,  but  not  in  that  de- 
tail of  argumentation  as  in  the  former.  In  both,  the  national 
privileges  of  the  Jews  are  a  frequent  object  of  consideration  ; 
nnd  as  these  national  privileges  were  intended  to  point  out 
spiritual  advantages,  hence  the  terms  which  express  them 
are  used  frequently  in  both  these  senses  with  no  change :  and 
it  requires  an  attentive  mind,  and  a  proper  knowledge  of  the 
analogy  of  faith,  to  discern  when  and  where  they  arc  to  be 
restricted  exclusively  to  one  or  the  other  meaning ;  as  well  as 
where  the  one  is  intended  to  shadow  forth  the  other ;  and 
where  it  is  used  as  expressing  what  they  ought  to  be,  accord- 
ing to  the  spirit  and  tenor  of  their  original  calling. 

Multitudes  of  interpreters  of  different  sects  and  parties, 
have  strangely  mistaken  both  epistles,  by  not  attending  to 
these  most  necessary,  and,  to  the  unprejudiced,  most  obvious 
distinctions  and  principles.  Expressions  which  point  nation- 
al privileges,  have  been  used  by  them  to  point  out  those 
which  were  spiritual  ;  and  merely  temporal  advantages,  or 
disadvantages,  have  been  used  in  the  sense  of  eternal  bless- 
ings or  miseries.  Hence  what  has  been  spoken  of  the  Jews  in 
their  national  capacity,  has  been  applied  to  the  church  of 
God  in  respect  to  its  future  destiny;  and  thus,  out  of  the 
temporal  election  and  reprobation  of  the  Jews,  the  doctrine  of 
the  irrespective  and  eternal  election  of  a  small  part  of  man- 
kind, and  the  unconditional  and  eternal  reprobation  of  the 
far  greater  part  of  the  human  race,  have  been  formed.  The 
contentions  produced  by  these  misapprehensions  among  Chris- 
tians have  been  uncharitable  and  destructive.  In  snatching 
at  the  sliadow  of  religion  in  a  great  variety  of  metaphors  and 
figures,  tlie  substance  of  Christianity  has  been  lost :  and  the 
man  wlio  endeavours  to  draw  the  contending  parties  to  a  con- 
sistent and  rational  interpretation  of  those  expressions,  by 
showing  tlie  grand  nature  and  design  of  these  epistles,  be- 
comes a  prey  to  the  zealots  of  both  parties!  Where  is  truth 
in  the  mean  time"!  It  is  fallen  in  tlie  sti-ects,  and  equity  is 
gone  backwards  ;  for,  the  most  sinister  designs,  and  the  most 
heterodox  opinions  have  been  attributed  to  tliose  who,  regard- 
ing the  words  of  God  only,  have  refused  to  swim  witVi  either 
torrent;  and,  without  even  consulting  their  own  peculiar 
creed,  have  sought  to  find  out  the  meaning  of  the  inspired 
■writers,  and  with  simplicity  of  heart,  and  purity  of  conscience, 
to'lay  that  meaning  before  mankind. 

The  Israelites  were  denominated  a  peculiar  treasure  unto 
God,  choice  all  people  ;  a  kingdom  of  priests,  and  a  holy  na- 
tion, Exod.  xix.  5,  6.  A  holy  people  whom  he  had  chosen  to 
be  a  special  people  unto  himself,  above  all  the  people  who 
were  upon  the  face  of  the  earth,'j)a\xL  vii.  6.  Tliis  was  their 
calling,  this  was  ih^ir  profession :  and  this  was  their  dejio- 
mination  ;  but  how  far  they  fell  practically  short  of  this  cha- 
racter, their  history  most  painfully  proves.  Yet  still  they 
were  called  a  holy  people,  because  called  to  holiness  :  Lcvit. 
xi.  44.  xix.  2.  xx.  7 ;  and  sepanitcd  from  the  impure  and  de- 
Crading  idolatries  of  tlie  neighbouring  nations.  Under  the 
Neiv  Testament,  all  those  who  believe  in  Christ  Jesus,  arc 
called  to  holiness  ;  to  have  their  fruit  unto  holiness,  that  their 
end  may  be  eternal  life ;  and  hence  thoy  arc  called  saints  or 
holy  per.^oHs.  And  the  same  epithets  arc  appl.cd  to  tliem,  as 
to  ^\\i:  Israelites  of  old;  they  are  lively  stones,  built  vp  a 
218 


spiritual  house,  a  holy  priesthood  to  offer  up  spiritual  sacri- 
fees  acceptable  to  God  through  Christ;  they  are  also  called  a 
chosen  generation,  a  royal  priesthood,  a  holy  nation,  a  pecu- 
liar people,  that  should  show  forth  the  praises  of  him  who  had 
called  them  from  darkness  into  his  marvellous  light,  1  Pet. 
ii.  5,  9.  All  this  they  were  called  to;  all  this  was  their  pro- 
fession ;  and  to  have  all  these  excellencies  was  their  indispu- 
table privilege. 

As  they  professed  to  he  what  God  had  called  them  to  be, 
hence  they  are  often  denominated  by  their  profession  ;  and 
this  denomination  is  given  frequently  to  those  who,  in  experi- 
ence and  practice,  fall  far  short  of  the  blessings  and  privileges 
of  the  Gospel.  The  church  of  Corinth,  which  was  in  many 
respects  the  most  imperfect,  as  well  as  the  most  impure  of 
all  the  apostolic  churches,  is  nevertheless  denominated  the 
church  of  God,  sanctified  in  Christ  Jesus,  and  called  to  be 
saints,  1  Cor.  i.  2.  Tluit  there  were  many  saints  in  the  Corin- 
thian church,  and  many  sanctified  in  Christ  Jesus  both  in  it, 
and  in  the  churches  of  Galatia,  the  slightest  perusal  of  the 
epistles  to  those  churches,  will  prove :  but  that  there  were 
many,  and  in  the  Galatian  churches,  the  majority  of  a  dijfer- 
ent  character,  none  can  doubt;  yet  they  are  all  indiscrimi- 
nately called  the  churches  of  God,  saints,  &c.  And,  even  in 
those  early  times,  saint  appears  to  have  been  as  general  an 
appellative  for  a  person  professing  faith  in  Christ  Jesus,  aa 
the  term  Christian  is  at  the  present  day,  which  is  given  to  all 
who  profess  the  Christian  religion  ;  and  yet  these  terms,  taken 
in  ihcir  strict  and  proper  sense,  signify  a  holy  person  ;  and 
one  who  has  the  Spirit  and  mind  of  Christ. 

In  my  notes  on  the  Epistle  to  the  Romans,  I  have  entered 
at  large  into  a  discussion  of  the  subjects  to  which  I  have  re- 
ferred in  these  observations ;  and,  to  set  the  subject  in  a  clear 
point  of  view,  I  have  made  a  copious  extract  from  Dr.  Tay- 
lor's Key  to  that  epistle ;  and  I  have  stated,  that  a  consistent 
exposition  of  that  epistle  cannot  be  given  but  upon  that  plan  : 
/  am  still  of  the  same  opinion ;  it  is  by  attending  to  the  above 
distinctions,  which  are  most  obvious  to  all  unprejudiced  per- 
sons, that  we  plainly  see  that  the  doctrines  of  eternal,  uncon- 
ditional reprobation  and  election,  and  the  impossibility  of 
falling  finally  from  the  grace  of  God,  have  no  foundation  in 
the  epistle  to  the  Romans.  Dr.  Taylor  has  shown  that  the 
phrases  and  expressions,  on  which  these  doctrines  are  found- 
ed, refer  to  national  privileges,  and  those  exclusive  advanta- 
ges which  the  Jews,  as  God's  peculiar  people,  enjoyed,  during 
the  time  in  which  that  peculiarity  was  designed  to  last ;  and 
that  it  is  doing  violence  to  the  sense  in  which  those  expres- 
sions are  generally  used,  to  upply  tliem  to  the  support  of  such 
doctrines.  In  reference  to  this,  I  have  quoted  Dr.  Taylor; 
and  those  illustrations  of  his  which  I  have  adopted,  I  have 
adopted  on  this  ground;  taking  care  never  to  pledge  myself 
to  any  of  his  peculiar  or  heterodox  opinions;  and  where  I 
thouglit  an  expression  might  bo  misunderstood,  I  took  care  to 
guard  it  by  a  note  or  observation. 

Now,  I  say  that  it  is  in  this  sense  I  understand  the  quota- 
tions I  have  made ;  and  in  this  sense  alone  these  quotations 
ought  to  .be  understood ;  and  my  whole  work  sufficiently 
shows  that  Dr.  Tay\or's  peculiar  theological  system  makes  no 
part  of  mine ;  that,  on  the  doctrine  oT  the  fall  of  ?nan,  or 
originalsin ;  the  doctrine  of  the  eternal  deity  of  Jesus  Christ, 
the  doctrine  of  justif  cation  by  faith  in  the  atoning  blood,  and 
the  doctrine  of  the  inspiration  and  regenerating  influence  of 
the  Holy  Ghost,  we  stand  on  two  points  of  a  vast  circle,  in  dia- 
metrical opposition  to  each  other.  Yet  this  most  distinguish- 
ing difference  cannot  blind  me  against  the  excellencies  1  find 
in  the  above  work ;  nor  can  I  meanly  borrow  from  this  or 
any  other  author,  without  acknowledging  my  obligation  ;  nor 
could  I  suppress  a  name,  however  obno.xious  tliat  might  be, 
as  associated  with  any  heterodox  system,  when  I  could  men- 
tion it  with  deference  and  respect.  Let  this  be  my  apology  for 
quoting  Dr.  Taylor  ;  and  for  the  frequent  use  I  have  made  of 
his  industry  and  learning  in  my  exposition  of  the  Epistle  to 
the  Romans.  If  I  have  quoted  to  illustrate  tlie  Sacred  Wri- 
tings, passages  almost  innumerable  from  Greek  and  Roman 
heathens ;  from  Jewish  talmudisls  and  Rabbinical  exposi- 
tors ;  from  the  Koran ;  from  Mohammedan  writers,  both 
Arabic  and  Persian;  and  from  Brahminical  Polytheists  ; 
and  these  illustrations  have  been  well  received  by  the  Chris- 
tian public;  surely  I  may  have  liberty  to  use,  in  the  same 
way,  the  works  of  a  very  learned  man,  and  a  most  conscien- 
tious believer  in  the  books  of  Divine  revelation,  however  er- 
roneous Vie  may  appear  to  be  in  certain  doctrines  which  I  my- 
self deem  of  vital  importance  to  the  creed  of  an  experimental 
Christian.  Let  it  not  be  said  that,  by  thus  largely  quoting  his 
work,  I  tacitly  recommend  an  Arian  creed;  or  any  part  of 
that  system  of  theology  peculiar  to  him  and  his  party ;  I  no 
more  do  so,  than  the  Indian  matron,  who,  while  she  gives  the 
nourishing  farina  of  the  Cassava  to  her  household,  recom- 
mends tliein  to  drink  the  poisonous  juice  which  slie  has  pre- 
viously expressed  from  it. 

After  this  declaration,  it  will  be  as  disingenuous  as  un- 
christian  for  eitherfrie7ids  or  foes  to  attribute  to  me  opinions 
which  I  never  held;  or  an  indifference  to  those  doctrines, 
which,  (/  speak  as  a  fool,)  stand  in  no  work  of  the  kind,  in 
any  language,  so  fully  explained,  fortified,  and  demonstrated, 
as  they  do  in  that  before  the  reader.  On  such  a  mode  of  judg- 
ment and  condemnation  as  that  to  which  some  resort  in  mat- 
ters of  this  kind,  I  miglit  have  long  ago  been  reputed  a  Pagan 


Introduction. 


-EPHESIAN8. 


or  a  Mohammedan,  because  I  liavc  quoted  heathen  writers, 
nnd  the  Kurlla.  Ami,  by  tlic  same  mode  of  argntneiit<itioii| 
St.  Paul  miglU  be  convicted  of  liavitifr  abandoned  his  Jewish 
creed  and  Ohrislianfuilh,  because  li-e  liad  iinoled  the  hcatlion 
poets  Aralus  acd  Cieunthns.  The  man  is  entitled  to  my  pity 
who  refuses  to  take  advantacc  of  useful  discoveries  in  tlic 
philosophical  researches  of  Dr.  Priestley,  because  Dr.  Priest- 
ley, as  a  theologian,  was  not  sound  in  the  faith. 

I  have  made  that  use  of  Dr.  Taylor  which  I  have  done  of 
others :  and  have  reason  to  thank  God  that  his  Key,  passing 
llirough  several  wards  of  a  lock,  which  appeared  to  me  inex- 
tricable, has  enabled  me  to  bring  fortli  and  exhibit.  In  a  fair 
and  luminous  point  of  view,  objects  and  meanings  in  tlie 
Epistle  to  tlic  Romans,  whicli,  without  this  assistance,  I  had 
perhaps  been  unable  to  discover. 

I  may  add  fnrtlier,  that  I  have  made  that  use  of  Dr.  Taylor, 
which  himself  lias  recommended  to  bis  readers:  some  of  his 
censors  will,  perhaps,  scarcely  believe  that  tlie/ojtr  following 
articles  constitute  tlie  charge  with  which  this  learned  man 
commences  his  tlicological  lectures: — 

I.—"  I  do  siolemnLy  charge  you,  in  the  name  of  the  God  of 
truth,  and  of  our  Lord  Jesus  Christ,  who  is  tlie  way,  the  trutlt 
nnd  the  life;  and  before  whose  judgment  seat  you  must,  in  no 
Jong  time,  appear;  that  in  all  your  studies  and  inquiries  of  a 
religious  nature,  present  or  future,  you  do  constantly,  care- 
fully, impartially,  and  conscientiously  attend  to  evidence  as  it 
lies  in  the  Holy  .Scriptures,  or  in  the  nature  of  things,  and  tlic 


Introdudton. 


dictates  of  reason:  cautiously  guarding  against  the  sallies  of 
imagination,  and  t)ie  fallacy  of  ill-grounded  cojijecture. 

II.—"  That  you  admit,  embrace,  or  assent  to  no  principle  <n 
sentiment  by  me  tauglit  or  advanced,  but  only  so  far  as  it 
shall  appear  to  you  to  he  justified  by  proper  evidence  Jrmn 
revelation,  or  the  reason  of  things. 

III.—"  That  if,  at  any  time  hereafter,  any  principle  or  sen- 
timent by  me  taught  or  advanced,  or  by  you  admitted  and  em- 
braced, shall,  upon  impartial  and  faithful  examination,  appear 
to  you  to  ha  dubious  or  false,  you  eitlier  suspect,  or  totally 
rej<ict,  such  principle  or  sentiment  y 

IV.— "That  you  keep  your  mind  always  open  to  evidence ; 
that  you  labour  to  banish  from  your  breast  all  prejudice,  pre- 
possession, and  parly  zenl ;  that  you  study  to  live  in  peace 
and  love  with  all  your  fellow-Christians:  and  that  you  stea- 
dily assert  for  yourself,  and  freely  allow  to  others,  the  un- 
alienable  rights  of  judgment  and  conscience."— Taylor'a 
bcliemc  of -.Scripture  Divinity,  Preface,  page  vi. 

Thus  I  have  done  with  Dr.  Taylor's  works  ;  and  thus  I  de- 
sire every  intelligent  reader  to  do  with  my  own.  When  I  waa 
a  cA;W,  I  had  for  a  lesson,  the  following  words :  Despise  not 
advice  even  of  the  meanest ;  the  cachling  of  geese  once  pre- 
served the  Roman  slate  ;  and,  since  I  became  a  man  I  liavo 
learned  wisdom  from  that  saying,  Tilessed  are  ye  who'soio  be- 
side all  WATERS  ;  that  send  forth  thither  thefeetofthe  ox  and 
the  ASS.  May  he  who  is  the  Way,  the  Truth,  and  the  Life,  lead 
the  reader  intoall  truth,  and  bring  him  to  life  everlasting.  Amen. 


INTRODUCTION  TO  THE 
EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  EPHESIANS. 


In  many  points  of  view  the  Epistle  to  the  Ephesians  pre- 
sents a  variety  of  difficulties.  A  learned  man  calls  it  "  the 
most  inartificial  piece  of  composition  in  the  universe  :"  this 
is  mrt  correct,  if  it  be  intended  to  convey  a  censure  on  the 
cninpositinn  itself;  for  the  subject,  (whicli  is  a  vindication  of 
the  Providence  and  mercy  of  God,  in  admitting  the  Gentiles 
into  his  cli-iu-cli,  and  forming  one  flock  of  them  and  the  con- 
verted Jews,  giving  thoin  the  same  privileges  which  his  pe- 
<'iiliar  people  had  enjoyed  almost  exclusively  for  2000  years,) 
lias  led  the  apostle  to  make  such  a  variety  of  references  to  the 
Mosaic  economy  and  its  peculiarities,  as,  without  this  con- 
sideration, will  make  many  jiarts  of  the  epistle  seem  obscure 
<o  most  readers,  and  this  obscurity  may  be  very  improperly 
laid  to  the  charge  of  inartificial  composition  :  good  judges, 
iiowever,  have  nllowcd  it  to  be  one  of  the  most  sublinie  com- 
positions of  the  kind,  that  ever  came  from  the  pen  of  man  : 
this  was  the  opinion  of  Grotius. 

The  subject  in  this,  and  the  Epistle  to  the  Colossians,  is  cer- 
tainly the  same  :  and,  as  it  is  supposed  that  they  were  written 
nliout  the  same  time,  it  is  natural  to  expect  a  similarity  of  ex- 
pression. This  subject,  and  others  connected  with  these 
epistles.  Dr.  Paley  has  discu.ssed  with  his  usual  sagacity;  the 
substance  of  whose  reasonings  I  beg  leave  to  present  to  the 
reader. 

Section  L— This  epistle,  and  the  Epistle  to  the  Colossians, 
appear  to  have  lieen  transmitted  to  their  respective  churches 
liy  the  same  messenger:  "  But  that  ye  also  may  know  my  af- 
fairs, and  how  I  do,  Tychicu-s  a  beloved  brotlier  and  faithful 
Jiiinister  in  the  Lord,  shall  make  known  to  you  all  thin 
whom  I  have  sent  unto  you  for  the  same  purpose,  that  ,, 
fiiight  know  our  affairs,  and  that  he  might  comfort  youi 
hearts. "-Lphes.  chap.  vi.  21,  22.  This  text,  if  it  do  not  ex 
pressly  declare,  clearly  (I  tliink)  intimates,  that  the  letter  was 
Kcnt  by  1  ychicus.  The  words  made  use  of  in  the  Epistle  to  the 
Colossian.s  are  very  similar  to  these,  and  afford  the  same  im- 
plication that  Tychicus,  in  conjunction  with  Onesimus  was 
tlie  bearer  of  the  letter  to  that  church:  "All  my  state  shall 
Tyehicus  declare  unto  you,  who  is  a  beloved  brother  and  a 
Xaithful  minister,  and  fellow-servant  in  the  Lord-  whom  I 
liave  sent  unto  vou  for  the  same  purpose,  that  he  min-ht  know 
your  estate,  and  comfort  your  hearts  ;  with  Onesimus,  afaith- 
Xul  and  beloved  brother,  who  is  one  of  you.  They  shall  make 
known  unto  you  all  things  which  are  done  here."— Colos 
chap.  iv.  7—9.  Both  epistles  represent  the  writer  as  under 
.imprisonment  for  the  Gospel ;  and  both  treat  of  the  same  "e- 
neral  subject.  The  Epistle,  therefore,  to  the  Ephesians,  and 
the  Epistle  to  the  Colossians,  import  to  be  two  letters  written 
by  the  same  person,  at,  or  nearly  at,  the  same  time,  and  upon 
the  same  subject,  and  to  have  been  sent  by  tlie  same  messen- 
ger Now,  every  thing  in  the  sentiments,  order,  and  diction 
oi  the  two  writings,  corresponds  with  what  might  be  expected 


ye 


dared  to  be  "  now  abolished  by  his  cross."  Beside  this  con- 
sent in  the  general  tenor  of  the  two  epistles,  and  in  the  run 
also  and  warmth  of  thought  with  which  they  are  composed 
we  may  naturally  expect  in  letters  produced  under  the  cir- 
cumstances in  whicli  these  appear  to  have  been  written  a 
closer  resemblance  of  style  and  diction,  than  between  other 
letters  of  the  same  person,  but  of  distant  dates,  or  between 
letters  adapted  to  different  occasions.  In  particular,  we  may 
look  for  many  of  the  same  expressions,  and  sometimes  for 
whole  sentences  being  alike  ;  since  such  expressions  and 
sentences  would  be  repeated  in  the  seconil  letter  (whichever 
that  was)  as  yet  fresh  in  the  author's  mind,  from  the  writino- 
of  the  first.  This  repetition  occurs  in  the  following  examples" 
Ephcs.  ch.  i.  7.— "In  whom  we  have  redemption  through 

his   blood,   the  forgiveness  of  sins."    Colos.  cli.  i.  14. "In 

whom  we  have  redemption  tlirough  his  blood,  the  forgive- 
ness of  sins."  Besides  the  sameness  of  the  words,  it  is  far- 
ther remarkable  that  the  sentence  is,  in  both  places,  preceded 
by  the  same  introductory  idea.  In  the  Epistle  to  the  Ephe- 
sians-, It  IS  the  "beloved"  (.riyairnncv'.) ;)  in  that  to  the  Colos- 
sians It  IS  "  his  dear  Son,"  ('Vis  rri;  ayavri;  avTH,)  the  Son  of 
his  love,  "  in  whom  we  have  redemption."  The  sentence  ap- 
pears to  have  been  suggested  to  the  mind  of  the  writer  by  the 
idea  which  had  accompanied  it  before. 

Ephcs.  ch.  i.  10.—"  All  things,  both  which  are  in  heaven 
and  which  are  in  earth,  even  in  him."  Colos.  chap.  i.  20.— 
"  All  things  by  him,  whether  they  be  tilings  in  earth  or 
things  in  heaven."  This  quotation  is  the  more  observable  'be- 
cause the  connecting  of  things  in  eartli  with  things  in  heaven 
IS  a  very  singular  sentiment,  and  found  no  where  else  but  in 
these  two  epistles.  The  words  are  also  introduced  and  fol- 
lowed by  a  train  of  thought  nearly  alike.  They  are  intro- 
duced  by  describing  the  union  which  Christ  had  effected  ; 
and  they  arc  followed  by  telling  the  Gentile  churches  that 
they  were  incorporated  into  it. 

Ephes.  ch.  iii.  2.— "The  dispensation  of  the  grace  of  God 
which  is  given  me  to  you-ward."  Colos.  ch.  1.  25.—"  The  dis' 
pensatiou  of  God,  which  is  given  to  me  for  you."  Of  theso 
sentences  it  may  likewise  be  observed,  that  the  accompany- 
ing ideas  are  similar.  In  both  places  they  are  immediately 
preceded  by  the  menlion  of  liis  present  sufferings;  in  both 
places  they  are  immediately  followed  by  the  mention  of  the 
mystery  which  was  the  great  subject  of  bis  preaching. 

Ephes.  ch.  v.  19.— "In  Psalms,  and  hymns,  and  spiritual 
songs,  singing  and  making  melody  in  your  heart  to  the  Lord." 
Colos.  ch.  iii.  10.-"  In  iisalms,  and  hvmns,  and  spiritual 
songs,  singing  with  grace  in  your  hearts 'to  the  Lord."  Ephes. 
ch.  vi.  22.—"  Whom  I  have  sent  unto  you  for  the  same  pur- 
ipose,  that  ye  might  know  our  affairs,  and  that  he  might  com- 
fort your  hearts."    Colos.  ch.  iv.  8.—"  Whom  I  have  sent  un. 


i.-..h  V,>  ^M  T^i  '  "  ""^  T^^  ™='"'"  "  one  temple,"  arc,  in 
both  epistles  the  figures  under  which  the  society  of  b,M,'v,:v» 
in!.,.?  'i%  "'"•"■  <^"""\"^"i  »plation  to  him  as  such,  is  repre- 
j?n.',i.nr,'""'"'"S ''"'''  "'',  ''"'^  '^'^en  thought,  the  indelible 
dibiinction  between  Jew  nnd  Gentile,  in  both  epistles,  is  do- 


2.  Whoever  writi>s  two  lettei-s,  ortwo  discourses,  nearlv  upon 
the  same  subject,  and  at  no  great  distance  of  time,  but  without 
any  e.xpress  recollection  of  what  he  had  written  before,  will 
find  umself  repeating  some  sentences,  in  tlie  very  order  of  the 
words  in  which  he  liad  already  used  them :  but  he  will  mora 
219 


MUrodudio'ii. 


EPHESIANS. 


Introduction. 


frequently  find  himself  employing  someprmcipal  terms,  with 
the  order  inadvertently  changed,  or  with  the  order  disturbed 
by  the  intermixture  of  other  words  and  phrases  expressive  of 
ideas  rising  up  at  the  time;  or  in  many  mstanccs,  repeating 
not  sin"le  words,  nor  yet  whole  sentences,  but  parts  and  frag- 
jnents  of  sentences.  Of  all  these  varieties,  the  examination 
of  those  two  epistles  will  Au-nish  plain  examples :  and, I  should 
rely  upon  this  class  of  instances  more  tlian  upon  the  last :  be- 
cause, although  an  impostor  might  transcribe  into  a  forgei-y 
entire  sentences  and  phrases ;  yet  the  dislocation  of  words,  the 
partial  recollection  of  phrases  and  sentences,  the  intermixture 
of  new  terms  and  new  ideas  with  tei-nis  and  ideas  before  used, 
wliich  will  appear  in  the  examples  that  fojlow,  and  which  are 
the  natural  properties  of  writings  produced  under  the  circum- 
stances in  which  these  epistles  are  represented  to  have  been 
composed,  would  not,  I  think,  have  occurred  to  the  invention 
of  a  forger;  nor,  if  they  had  occurred,  would  they  have  been 
so  easily  executed.  This  studied  variation  was  a  refinement 
in  forgery  which  I  believe  did  not  exist;  or,  if  we  can  suppose 
it  to  have  been  practised  in  the  instances  adduced  below,  why, 
it  may  be  asked,  was  not  the  same  art  exercised  upon  tlioso 
which  we  have  collected  in  the  preceding  class'? 

Ephcs.  ch.  i.  19.  ch.  ii.  5.— "Towards  us  who  believe  accord- 
ing to  the  working  of  liis  mighty  power,  which  he  wrouglit  in 
Christ,  when  he  raised  him  from  the  dead  (and  set  him  at  his 
own  right  hand  in  the  heavenly  places,  far  above  all  princi- 
pality, and  power,  and  might,  and  dominion,  and  every  name 
that  is  named,  not  only  in  tliis  world,  but  in  that  which  is  to 
come.  And  hath  put  all  things  under  his  feet;  and  gave  Iiim 
to  be  the  head  over  all  things,  to  the  cliurch,  which  is  his  body, 
the  fulness  of  all  things,  tliat  fiUeth  all  in  all ;)  and  you  hath 
he  quickened,  who  were  dead  in  trespasses  and  sins  (wlierein 
in  time  past  ye  walked  according  to  the  course  of  tliis  world, 
according  to  the  prince  of  the  power  of  the  aii",  the  spirit  tliat 
now  worketli  in  the  children  of  disobedience ;  among  whom 
also  we  had  all  our  conversation,  in  times  past,  in  the  lusts  of 
our  flesh,  fulfilling  the  desires  of  tiie  flesli  and  of  the  mind, 
and  wore  by  nature  the  children  of  wrath,  even  as  otliers.  But 
God,  who  is  rich  in  mercy,  for  liis  great  love  wlicrewithal  he 
loved  us,)  even  when  we  were  dead  in  sins,  hath  quickened 
us  together  vv'ith  Christ." 

Colos.  ch.  ii.  12,  13.—"  Through  the  faith  of  the  operation  of 
God,  who  hath  raised  him  from  the  dead,  and  you  being  dead 
in  your  sins  and  the  uncircumcision  of  the  flesh,  hath  he 
quickened  together  with  liim." 

Out  of  the  loni?  quotation  from  the  Ephesians,  take  away  the 
parentheses,  and  you  have  left  a  sentence  almost  in  terms  the 
same  as  tlie  short  quotation  from  the  Colossians.  The  resem- 
blance is  more  visible  in  the  original  tlian  in  our  translation ; 
for  what  is  rendered  in  one  place  "the  working,"  and  in  ano- 
ther the  "operation,"  is  the  same  Greek  term,  cv^fiysia :  in  one 
)ilace  it  is,  rov;  TnarsvovTds  Kara  rriv  tvepyeiav;  in  the  other, 
Sia  rrjg  Tziareios  rris  cvspycia;.  Here,  therefore,  we  have  the 
game  sentiment,  and  nearly  in  the  same  words ;  but,  in  the 
Ejjhesians,  twice  broken  or  interrupted  by  incidental  thoughts, 
which  ISt.  Paul,  as  his  manner  was,  enlarges  upon  by  the  way, 
and  tlien  returns  to  the  thread  of  his  discourse.  It  is  inter- 
rupted the  first  time  by  a  view  which  breaks  in  upon  his  mind 
of  the  exaltation  of  Christ;  and  the  second  time  by  a  descrip- 
tion of  heathen  depravity.  I  have  only  to  remark,  that  Gries- 
bach,  in  his  very  accurate  edition,  gives  the  parentheses  very 
nearly  in  the  same  manner  in  which  they  are  here  placed  ;  and 
that  without  any  respect  to  the  comparison  which  we  are 
proposing. 

Ephes.  ch.  iv.  2 — i". — "With  all  lowliness  and  meekness, 
with  long-sufiering,  forbearing  one  anotlier  in  love;  endea- 
vouring to  keep  the  unity  of  the  Spirit,  in  the  bond  of  peace. 
There  is  one  body  and  one  Spirit,  even  as  ye  are  called  in  one 
hope  of  your  calling." 

Colos.  ch.  iii.  12 — 15. — "Put  on  therefore,  as  tlie  elect  of 
God,  holy  and  beloved,  bowels  of  mercies,  kindness,  humble- 
ness of  mind,  meekness,  long-suffering,  forbearing  one  ano- 
ther and  forgiving  one  another;  if  any  man  have  a  quarrel 
against  any,  even  as  Christ  forgave  you,  so  also  do  yo;  and, 
above  all  these  things,  put  on  cliarity,  which  is  the  bond  of 
perfectness;  and  let  the  psace  of  God  rule  in  your  hearts,  to 
tlie  wliich  also  ye  are  called  in  one  body." 

In  these  two  quotations,  the  words  ra-ntivD^poirvvn,  Trpanrcs, 
IxaKfioOvjua,  avexoj'^voi  a\\ri\o>v,  loioli7jess,  meekness,  long- 
suffering,  forbearing  one  another,  occur  in  exactly  the  same 
order:  a  y  a  ir  t;,  love,  is  also  found  in  both,  but  in  a  different 
connexion ;  uvvScaptos  rrj;  ciprjvris,  the  bond  of  peace,  answers  to 
o-vvSc(Tftus  TXii  TtKtioTriTUi,  the  bond  of  pcrfeclness :  £KXr)OriTCSv 
tvi  (TW^naTi,  called  into  one  spirit,  to  iv  aiofia  Kuflcof  Kai  tKXriQ/]Te 
cv  nia  £Xti(5(,  one  body,  even  as  ye  are  called  into  one  hope ; 
yet  is  this  similitude  found  in  tlic  miilst  of  sentences  otherwise 
very  dillcrent. 

Ephes.  ch.  iv.  16. — "  From  whom  the  whole  body  fitly  joined 
together,  and  compacted  by  that  which  every  joint  supplieth, 
according  to  the  effectual  working  in  the  measure  of  every 
pai-t,  makoth  increase  of  the  body." 

Colos.  ch.  ii.  19. — "From  which  all  the  body,  by  joints  and 
bands,  liaving  nourishment  ministered  and  knit  together,  in- 
crsaseth  with  the  increase  of  God." 

In  these  quotations  are  read  t\hvKavTO  crw/ia  avjxPipagojjciiui', 
from  whom  the  whole  body  fitly  joined  together,  in  both' places: 
CTrixnpnyovnivuv  answering  to  encxopriyias:  iia  Tbiv  h[>iiiy  to 
230  ■ 


iia  naarig  a(j>r]i  :  av^ei  tiji/  av^rjaiv  to  miicirai  ttiv  av^qcnv  :  and 
yet  the  sentences  are  considerably  diversified  in  other  parts. 

Ephes.  ch.  iv.  32. — "And  be  kind  one  to  another,  tender- 
liearted,  forgiving  one  another,  even  as  God,  for  Christ's  sake, 
hath  forgiven  you." 

Colos.  ch.  iii.  13.— "Forbearing  one  another,  and  forgiving 
one  another  .■  if  any  man  have  a  quarrel  against  any,  even  as 
Christ  forgave  you,  so  also  do  ye." 

Here  we  have  "  forgiving  one  another,  even  as  God,  for 
Christ's  sake,  (ev  Xoiotm)  hath  forgiven  you,"  in  the  first 
quotation,  substantially  repeated  in  the  second.  But  in  the 
second  the  sentence  is  broken  by  the  interposition  of  a  new 
clause,  "  if  any  man  have  a  quarrel  against  any :"  and  the 
latter  part  is  a  little  varied ;  instead  of  "  God  in  Christ,"  it  is 
"Christ  hath  forgiven  you." 

Ephes.  ch.  iv.  22—24. — "That  ye  put  off  concerning  the 
former  conversation  the  old  man,  wliicli  is  corrupt  according 
to  the  deceitful  lusts,  and  be  renewed  in  the  spirit  of  your 
mind :  and  that  ye  put  on  the  now  man,  which,  after  God,  is 
created  in  righteousness  and  true  holiness. 

Colos.  ch.  Tii.  9,  10.— "Seeing  tliat  ye  have  put  off  the  old 
man  with  his  deeds,  and  have  put  on  the  new  man,  which  is 
renewed  in  knowledge,  after  the  image  of  him  that  created 
him." 

In  these  quotations,  "  putting  off  the  old  man,  and  putting 
on  the  new,"  appears  in  both.  The  idea  is  fartlier  explained 
by  calling  it  a  renewal ;  in  the  one,  "  renewed  in  the  spirit  of 
yourmind,"  in  the  other,  "renewed  in  knowledge."  In  both, 
the  new  man  is  said  to  be  formed  according  to  the  same  model ; 
in  the  one,  he  is  "after  God  created  in  righteousness  and  true 
holiness,"  in  the  other,  "  he  is  renewed  after  the  image  of  him 
who  created  liim."  In  a  word,  it  is  the  same  person  writing 
upon  a  kindred  subject,  with  the  terms  and  ideas  which  he 
had  before  employed,  still  floating  in  his  memory. 

In  these  comparisons,  we  often  perceive  the  reasons,  why 
the  writer,  though  expressing  tlie  same  idea,  uses  a  different 
term :  namely,  because  the  term  before  used  is  employed  in 
the  sentence  under  a  different  form :  thus,  in  the  quotation^ 
under  our  eye,  the  new  m-an  is  kuivos  avdpotiros  in  the  Ephe- 
sians, and  Tuv  veuv  in  the  Colossians;  but  then  it  is  because 
Tov  Kaivov  is  used  in  the  next  word,  avaKaivuvjxs.vov,  being 
renewed. 

Ephes.  chap.  v.  6— S. — "Because  of  these  things  cotnelh  the 
wrath  of  God  upon  the  children  of 'disobedience :  be  not  ye 
therefore  partakers  with  them  ;  for  ye  were  sometimes  dark- 
ness, but  now  are  ye  light  in  the  Lord :  walk  as  children  of 
light." 

Colos.  ch.  iii.  6 — 8. — "  For  tchich  things'  sake  the  itrnth  of 
God  Cometh  on  the  children  of  disobedience :  in  the  which  yo 
also  walked  some  time,  when  ye  lived  in  them.  But  now  ye 
also  put  off  all  these." 

These  verses  afford  a  specimen  of  that  partial  resemblance 
which  is  only  to  be  met  with  when  no  imitation  is  designed, 
when  no  studied  reccllection  is  employed  :  but  when  the  mind, 
exereised  upon  the  same  subject,  is  left  to  the  spontaneous  re- 
turn of  such  terms  and  phrases,  as,  having  been  used  before, 
may  happen  to  present  themselves  again.  The  sentiment  of 
both  passages  is  throughout  alike  ;  half  of  that  sentiment,  tho 
denunciation  of  God's  wrath,  is  expressed  in  identical  words ; 
the  other  half,  viz.  the  admonition  to  quit  their  former  conver- 
sation, in  words  entirely  different. 

Ephes.  ch.  v.  15,  16. — "See  then  that  ye  walk  circumspect- 
ly; not  as  fools,  but  as  wise,  redeeming  the  time." 

Colos.  ch.  iv.  5.—"  Walk  in  wisdom  towards  tliem  that  are 
without,  redeeming  the  time." 

This  is  another  example  of  that  mixture  wliich  we  remark- 
ed of  sameness  and  variety  in  the  language  of  one  writer. 
"  Redeeming  tlie  time"  (e^ayopagopct'oi  rnv  Kaipov,)  is  a  literal 
repetition.  "  V/alk  not  as  fools,  but  as  wise"  {-KipLnaTeiTS  pri 
log  acoipoi  aW  log  (jo0oi,)  answers  exactly  in  sense,  and  nearly 
in  terms,  to  "walk  in  wisdom,"  (ci'  ao(hia  mpiTraTCtri:.)  lis- 
pmarciTC  aKotfio);,  is  a  very  dilferent  plir'ase,  but  is  intended 
to  convey  precisely  the  same  idea  as  -rrcpiTaTeiTe  irpos  tovs 
tjoj.  A(fpi/?a)f,  is  not  well  rendered  "circumspectly."  It 
means  what  in  modern  speech  we  should  call  "  correctly ;" 
and  when  we  advise  a  person  to  behave  "correctly,"  our  ad- 
vice is  always  given  with  a  reference  "  to  the  opinion  of  others," 
Trpo;  Tovs  e^o-  "  Walk  correctly,  redeeming  the  time,"  2.  e. 
suiting  yourselves  to  the  difficulty  and  tickiishncss  of  the  times 
in  which  we  live,  "  because  the  days  are  evil." 

Ephes. 'ch.  vi.  19,  20.—"  And  (praying)  for  mo,  that  utterance 
may  be  given  unto  me,  that  I  may  open  my  mouth  boldly  to 
make  known  the  mystery  of  the  Gospel,  for  which  I  am  an 
ambassador  in  bonds,  that  therein  I  may  speak  boldly,  as  I 
ought  to  speak." 

Colos.  ch.  iv.  3,  4.— "Withal  praying  also  for  us  that  God 
would  open  unto  us  a  door  of  utterance  to  speak  the  mystery 
of  Christ,  for  which  I  am  also  in  bonds,  that  I  may  make  it 
manifest  as  I  ought  to  speak."  , 

In  llicse  quotations,  the  phrase,  "as  I  ought  to  speak-'  (o>s 
6u  //£  'KaXridai,')  the  words  "utterance"  O^nyog,')  "a  mystery" 
{^ivs'npt-Ov,)  "open"  (ai'otji)  and  ev  aroifft,)  are  the  same. 
"To  make  known  the  mystery  of  the  Oo&pe\"  (^yviopiaai  to 
nvaTtipiov,)  answers  to  "  make  it  manifest"  (iva  (pavepuay 
avTO;)  "  for  which  I  am  an  ambassador  in  l)onds"  (xmep  ov 
TTpca/icvio  ev  ^Xvact,')  for  "  to  wliich  I  am  also  in  bonds"  (dt  f) 
Kat  ccdenai.)^ 


inlroduclion. 


EPHESIANS. 


Znlroduciwn. 


Ephes.  cli.  V.  Z2. — "Wives  subinit  yourselves  to  your  otcn 
husbands,  as  unto  the  Lord,  for  the  husband  is  tlie  heail  of 
tlie  wife,  even  as  Olirist  is  tlie  head  of  tlio  church,  and  he  is 
the  saviour  of  the  body.  Tlicrefore,  as  the  cliurch  is  subject 
unto  Christ,  so  let  the  wives  be  to  their  own  husbands  in  every 
thin?.  Husbands,  love  your  wives,  even  as  Christ  also  loved 
tlie  church,  and  gave  himself  for  it,  that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  water  by  t!»c  word  ;  that  he 
might  present  it  to  himself  a  glorious  church,  not  liaviiig  spot, 
or  wrinkle,  or  any  such  thing  ;  but  that  it  should  be  holy  and 
without  blemish.  So  ouslit  men  to  love  their  wives  as  their 
own  bodies.  He  that  IovlIIi  liis  wife,  lovelh  himself;  for  no 
man  ever  yet  haled  his  own  lli'sli,  but  nourisheth  and  cherish- 
cth  it,  even  as  the  Lord  the  church  ;  for  wc  are  members  of 
his  body,  of  his  rtesh,  an<l  of  his  bones.  Vov  this  cause  shall 
a  man  leave  his  father  and  his  mother,  and  be  joined  unto  his 
wife,  and  thry  two  shall  be  one  nosh.  This  is  a  great  mystery ; 
|Dut  I  speak  concerning  Cln-ist  and  the  cliurch.  Nevertheless, 
let  every  one  of  you  in  particular  so  love  his  wife  cve.u  as 
liim.sclf:  and  the  wife  see  that  she  reverence  her  husbrmd. 
Children,  obey  your  parents  in  the  Lord,  for  this  is  right. 
Honour  thy  fatlicr  and  thy  mother  (which  is  the  first  com- 
mandment with  promise,)  that  it  may  be  well  with  thee,  and 
that  thou  niayest  live  long  on  the  earth.  And  ye,  fathers, 
prorolcp.  not  your  children  to  wrath,  but  bring  them  up  in  the 
nurture  and  admonition  of  the  Lord.  Servants,  be  obedient 
to  them  that  are  your  masters  according  to  the  flesh,  with  fear 
and  trembling,  iri  singleness  of  your  heart,  as  unto  Christ  ; 
7inl  with  eye-service,  as  tnen-pleasers,  but  as  the  servants  of 
Christ,  doing  the  will  of  God  from  the  heart ;  with  good- will 
doing  serx^ice,  as  to  the  Lord,  and  not  to  men  ;  knotcing  that 
tchalsoever  good  thing  any  man  doeth,  the  same  shall  he  re- 
teive  of  the'Lord,  whether  lie  Ite  bond  or  free.  And  ye,  mas- 
tci-s,  do  the  same  things  unto  them,  forbearing  threatening  : 
knowing  that  your  Master  also  is  in  lieaven,  neither  is  there 
respect  of  persons  with  him." 

Colos.  ch.  iii.  13. — "Wives,  submit  yourselves  unto  your 
own  husbands,  as  it  is  fit  in  the  Lord.  Husbands,  love  your 
wives,  and  be  not  bitter  against  them.  Children,  obey  your 
parents  in  all  things,  f6r  this  is  well  pleasing  unto  the  Lord. 
Fathers,  provoke  not  your  children  to  anger,  lest  tliey  be  dis- 
couraged. Servants,  obey  in  all  things  your  masters  accord- 
ing to  the  flesh  :  not  with  eye-service,  as  men-pleaser.s,  but  in 
singleness  of  heait,  fearing  God;  and  whatever  ye  do,  do  it 
lipaitjly,  as  to  the  Lord,  and  not  imto  men,  knowing  that  of 
the  Lord  ye  shall  receive  the  reward  of  the  inheritance  ;  for 
ye  serve  the  Lord  CluMst.  But  he  that  doeth  wrong  shall  re- 
ceive for  the  wrong  which  he  hath  done  ;  and  there  is  no  re- 
spect of  persons.  Masters,  give  unto  your  servants  that  which 
is  just  and  equal,  knovying  that  ye  also  have  a  JNIaster  in  hea- 
ven." 

The  passages  marked  by  Italics  in  the  quotation  from  the 
Epliesians,  bear  a  strict  resemblance,  not  only  in  signilication 
but  in  terms,  to  the  quotation  from  the  Colossians.  Both  the 
words,  and  the  order  of  the  words,  are  in  many  clauses  a  du- 
plicate of  one  anot^ier.  In  the  Epistle  to  the  Colossians,  these 
passages  are  laid  together  ;  in  that  to  tlic  Ephesians,  they  are 
divided  by  intermediate  matter,  especially  by  a  long  digressive 
allusion  to  the  mysterious  union  between  Christ  and  his 
church;  which  possessing,  as  Mr.  Locke  hath  well  observed, 
the  mind  of  the  apo.^tle,  from  being  an  incidental  thought, 
crows  up  into  the  principal  subject.  The  alfinity  between 
these  two  passages  in  signilication,  in  terms,  and  in  the  order 
of  the  words,  is  closer  than  can  be  pointed  out  between  any 
parts  of  any  two  epistles  in  the  volume. 

If  the  reader  would  see  how  the  same  subject  is  treated  by 
a  difTorent  liand,  and  how  distinguishable  it  is  from  the  pro- 
duction of  the  same  pen,  let  him  turn  to  the  second  and  third 
chapters  of  the  Eirst  Epistle  of  St.  Teter.  The  duties  of  ser- 
vants, of  wives,  and  of  husbands,  are  enlarged  upon  in  that 
epistle,  as  they  are  in  the  Epistle  to  the  Ephesians  ;  but  the 
subjects  both  occur  in  a  difTorent  order,  and  tlie  train  of  sen-, 
tirnent  subjoined  to  each  is  totally  unlike. 

3.  In  two  leltcrs  issuing  from  the  same  person,  nearly  at  the 
same  time,  and  upon  the  same  general  occasion,  we  may  e.\- 
pcct  to  trace  the  ii;lluenco  of  association  in  the  order  in  which 
the  topics  follow  one  another.  Certain  ideas  imiversally  or 
Dsually  suggest  others.  Here  the  order  is  what  we  call  natu- 
ral, and  from  such  an  order  nothing  can  be  concluded.  Hut 
when  the  order  is  arbitrary,  yet  alike,  the  concun-ence  indi- 
cates the  etlect  of  that  principle,  by  which  ideas,  which  hav3 
been  once  joined,  commonly  revisit  the  thoughts  together. 
The  epistles  under  consideration  furnish  the  two  following 
remarkable  instances  of  this  species  of  agreement. 

Ephes.  ch.  iv.  24.--"  And  that  ye  put  on  the  new  man,  wliicli 
after  God  is  created  in  righteousness  and  true  holiness ;  w  here- 
fore  putting  away  lying,  speak  every  man  truth  with  his  neigh- 
bour, for  we  are  members  one  of  another." 

Colos.  ch.  iii.  9. — "Lie  not  one  to  another;  seeing  that  ye 
have  put  ofT  the  old  man  with  liis  deeds  ;  and  have  put  on  the 
new  man,  which  is  renewed  in  knowledge." 

The  vice  of  "  lying,"  or  a  correction  of  that  vice,  docs  not 
seem  to  bear  any  nearer  relation  to  the  "putting  on  the  new 
man,"  than  a  reformation  in  any  other  article  of  morals.  Yet 
these  two  ideas  wc  see  stand  in  both  epistles  in  immediate 
connexion. 

Ephes.  cl).  V.  20,  21,  22.— "Giving  thanks  always  for  all 


things  unto  God  and  the  Father,  in  the  name  of  our  Lord  Jesus 
Christ;  submitting  youreelves  one  to  another,  in  the  fear  ol 
God.  Wives,  submit  youi-selves  unto  your  own  husbands,  as 
unto  the  Lord." 

Colos.  ch.  iii.  17. — "  Whatsoever  ye  do,  in  word  or  deed,  do 
air  in  the  name  of  the  Lord  Jesus,  giving  thanks  to  God  and 
tliO  Father  by  him.  Wives,  submit  yourselves  imto  yourown 
husbands,  as  it  is  fit  in  the  Lord." 

In  both  these  jiassages,  submission  follows  giving  of  thanks, 
without  any  similitude  in  the  ideas  which  should  account  for 
the  transition. 

It  is  not  necessary  to  pursue  the  comparison  between  the 
two  epistles  farther.  The  argument  which  results  from  it 
stands  thus:  No  two  other  epistb^s  contain  a  circumstance, 
which  indicates  that  tlicy  were  written  at  the  same,  or  nearly 
at  the  same  time.  No  two  other  epistles  exhibit  so  many 
marks  of  correspondency  and  resemblance.  If  the  original 
which  we  ascribe  to  tliesc  two  epistles  be  the  true  one,  that  is, 
if  they  were  both  really  written  by  trt.  Paul,  and  both  sent  to 
tlicir  respective  destination  by  the  same  messenger,  tlic  simi- 
litude is,  in  all  points,  what  sliould  be  expected  to  take  place. 
If  they  were  forgeries,  then  the  mention  of  Tychicus  in  both 
epistles,  and  in  a  manner  which  shows  that  he  either  carried 
or  acconqianied  both  epistles,  was  inserted  for  the  purpose  of 
accounting  for  their  similitude  :  or  else  tlie  structure  of  the 
epistles  was  designedly  adapted  to  the  circumstance :  or,  lastly, 
the  conformity  between  the  contents  of  the  forgeries,  and  what 
is  thus  directly  intimated  concerning  their  date,  was  only  a 
happy  accident.  Not  one  of  these  three  suppositions  will  gain 
credit  with  a  reader  who  peruses  the  ejiistles  with  attention, 
and  who  reviews  tlie  several  examples  wc  have  pointed  out, 
and  the  observations  with  which  they  arc  accompanied. 

Section  II. — There  is  such  a  thing  as  a  peculiar  word  or 
phrase  cleaving,  as  it  were,  to  the  memory  of  a  writer  or 
speaker,  and  presenting  itself  to  his  utterance  at  every  turn. 
When  wo  observe  tiiis,  we  call  it  a  cant  word,  or  a  cant 
phrase.  It  is  a  natural  effect  of  habit:  and  would  appear 
more  frequently  than  it  does,  had  not  the  rules  of  good  writing 
taught  the  ear  to  be  ofionded  with  the  iteration  of  the  same 
sound,  and  oftentimes  caused  us  to  reject,  on  that  account,  the 
word  which  offered  itself  first  to  our  recollection.  With  a 
writer  who,  like  St.  Paul,  either  knew  not  these  rules,  or  dis- 
regarded tliem,  such  words  will  not  be  avoided.  The  truth  is, 
an  example  of  this  kind  runs  through  several  of  his  epistles, 
and  in  the  epistle  before  us  abounds  ;  and  that  is  in  the  word 
riches,  (-XunTo;)  used  metaphorically  as  an  augmentative  of 
the  idea  to  which  it  happens  to  be  subjoined.  Thus,  "the 
riches  of  his  glory,"  "  his  riches  in  glory,"  "  riches  of  the  glory 
of  his  inheritance,"  "  riches  of  the  glory  of  this  mystery," 
Rom.  ch.  ix.  23.  Ephes.  ch.  iii.  16.  Eplies.  ch.  i.  18.  Colos.  ch. 
i.  27;  "riches  of  his  grace,"  twice  in  the  Ephesians,  ch.  i.  7. 
and  ch.  ii.  7 ;  "  riches  of  the  full  assurance  of  undei-standing," 
Colos.  ch.  ii.  2;  "riches  of  his  goodness,"  Rom.  ch.  ii.  4; 
"  riches  of  the  wisdom  of  God,"  Rom.  ch.  xi.  33  ;  "  riches  of 
Christ,"  Ephes.  ch.  iii.  S.  In  a  like  sense  the  adjective,  Rom. 
ch.  x.  12.  "  rich  unto  all  that  call  upon  him  ;"  Ephes.  ch.'  ii.  4. 
"rich  in  mercy;"  1  Tim.  ch.  vi.  IS.  "rich  in  good  works." 
Also  the  adverb,  Colos.  ch.  iii.  16.  "let  the  word  of  Christ 
dwell  in  you  richly."  This  figurative  use  of  the  word,  though 
so  familiar  to  St.  Paul,  does  not  occur  in  any  part  of  the  New 
Testament,  except  once,  in  the  Epistle  of  St.  James,  ch.  ii.  5. 
"Hath  not  God  chosen  the  poor  of  this  world,  rich  in  faith 7" 
where  it  is  manifestly  suggested  by  the  antithesis.  I  propose 
thefrcqncnl,  yet  seemingly  unafiectcd  use  of  this  phrase,  in 
the  epistle  before  us,  as  one  internal  mark  of  its  genuineness. 
Segtiom  IlL — There  is  another  singularity  in  St.  Paul's  style, 
which,  wherever  it  is  found,  may  be  deemed  a  badge  of  au- 
thenticity ;  liecause,  if  it  were  noticed,  it  would  not,  I  think, 
be  imitated,  inasmuch  as  it  almost  always  produces  embar- 
rassment and  interruption  in  the  reasoning.  This  singularity 
is  a  species  of  digression  which  may  probably,  I  think,  be  do- 
nominated  going  off  (It  a  word.  It  is  turning  aside  from  the 
subject  upon  the  occurrence  of  some  particuJar  word,  forsa- 
king the  train  of  thought  tiion  in  hand,  and  entering  upon  a 
parentlietic  sentence  in  wliich  that  word  is  the  prevailing 
term.  I  shall  lay  before  the  reader  some  examples  of  this, 
collected  fi-om  the  other  epistles,  and  then  propose  two  exam- 
ples of  it  which  are  found  in  the  Epi:«tlo  to  the  Ephesians. 
2  Cor.  ch.  ii.  1+.  at  the  word  savour :  "  Now  thanks  be  unto 
God,  which  always  cau.seth  us  to  triumph  in  Christ,  and  ma- 
keth  manifest  the  snvourof  his  knowledge  by  us  in  everyplace 
(.^or  wo  are  unto  God  a  sweet  savour  of  Christ,  in  them  that 
are  saved,  and  in  them  that  perish  ;  to  the  one  we  are  the  sa- 
vour of  death  unto  death,  and  to  the  other  the  savour  of  life 
unto  life  :  and  who  is  suiUciont  for  tluvc  things  1)  For  we  are 
not  as  many  which  corrupt  the  woi-d  of  God,  but  as  of  sinceri- 
ty, but  as  of  God  ;  in  the  sight  of  God  speak  we  in  Christ.". 
Again,  2  Cor.  ch.  iii.  1.  at  the  word  epistle:  "  Need  we,  as 
some  others,  epistles  of  commendation  to  you,  or  of  commen- 
dation from  you?  (ye  are  our  epistle  written  in  our  hearts, 
known  and  read  of  all  men  ;  forasmuch  as  ye  are  manifestly 
declared  to  be  the  epinle  of  Christ,  mini.stcred  by  us,  written 
not  with  ink,  but  with  llio  Spirit  of  the  living  God  ;  not  in  ta- 
bles of  stone,  but  in  the  fleshly  tables  of  the  heart.")  The  po- 
sition T)f  the  words  in  the  original,  shows  more  strongly  than 
in  the  translation,  that  it  was  the  occurrence  of  the  word 
tuiQTo\ri  which  gave  birth  to  the  sentence  that  follows :  2  Cor. 
221 


Prqface 


EPHESIANS. 


Ch.  iil.  1.  El  //»)  xpi^ofcv,  W{  Tive;,  nvTO-riKWV  eiris-oXoiv  Trpos 
ifta;,  ri  tj  inwv  o-VTaTiKOJv ;  fj  emaroXri  fiiicov  vjjcts  e;-c,  eyye- 
ypaiijuvri  ev  raig  Ktipiiaii  ii/iui',  yivuxrKdftei/r]  Kat  avayivMuKO- 
ftevr}  VTTO  KavTOJV  avOpconcon-  (pavcpufjeiioi  bri  £S-c  £ins-n\ri  Xpi$-H 
SiaKovridetaa  v<j>'  m^v,  cyy^ypajijievri  »  lirj'Xain,  aWa  wi/evpaTi 
eeoti ?oji/TOs- w £1/ jrXaJi  XtOimn,  aXX'cvirMlLKapiiaiuapKivaii. 

Again,  2  Cor.  ch.  iii.  12,  &c,  at  the  word  veil:  "  Seeing  llien 
that  we  liave  such  hope,  we  use  great  plainness  of  speecjj  : 
and  not  as  Moses,  which  put  a  veil  over  his  face,  that  the  chil- 
dren of  Israel  could  not  steadfastly  look  to  the  end  of  that 
which  is  abolished.  But  their  minds  were  blinded ;  for  until 
this  day  reniaineth  the  same  reil  untaken  away  in  the  read- 
ing of  tlie  Old  Testament,  which  veil  is  done  away  in  Christ; 
but  even  unto  this  day,  when  Moses  is  read,  the  veil  is  upon 
their  heart:  nevertheless,  when  it  shall  turn  to  the  Lord,  the 
veil  shall  be  taken  away  (now  the  Lord  is  that  Spirit ;  and 
where  the  Spirit  of  the  Lord  is,  there  is  liberty.)  But  we  all 
with  open  face,  beliolding  as  in  a  glass  the  glory  of  the  Lord, 
are  changed  into  the  same  image  from  glory  to  glory,  even  as 
by  the  Spirit  of  the  Lord.  Tlierefore,  seeing  we  have  this  mi- 
nistry, as  we  have  received  mercy,  we  faint  not." 

Who  sees  not  tliat  this  whole  allegory  of  the  vail  arises  en- 
tirely out  of  the  occurrence  of  the  word,  in  telling  us  that 
"  Moses  put  a  veil  over  his  face,"  and  that  it  drew  the  apostle 
away  from  the  proper  subject  of  his  discourse,  the  dignity  of 
the  office  in  which  he  was  engaged  "!  which  subject  he  fetches 
up  again  almost  in  the  words  with  which  he  had  left  it: 
"  therefore,  seeing  we  have  this  ministry,  as  we  have  received 
mercy,  we  faint  not."  The  sentence  which  he  had  before 
been  going  on  with,  and  in  which  he  had  been  interrupted  by 
the  veil,  was,  "  Seeing  then  that  vre  have  such  hope,  we  use 
great  plainness  of  speech." 

In  the  Epistle  to  the  Bphcsians,  the  reader  will  remark  two 
instances  in  which  the  same  habit  of  composition  obtains  ;  he 
will  recognise  the  same  pen.  One  he  will  find,  chap.  iv.  8 — 
11,  at  the  word  ascended :  "  Wherefore  he  saith,  When  he  «-5- 
cended  up  on  high,  he  led  captivity  captive,  and  gave  gifts  lui- 
to  men.  (Now  that  he  ascended,  what  is  it  but  that  he  also  de- 
scended first  unto  the  lower  parts  of  the  earth  1  He  that  de- 
scended is  the  same  also  that  ascejjrfed  up  faraboveall  heavens, 
that  he  might  fill  all  things.)    And  he  gavesome  apostles/'  &c. 

The  other  appears,  chap.  v.  12—15.  at  the  word  liglil  :  "For 
it  is  a  shame  even  to  speak  of  those  things  wliich  are  done  of 
them  in  secret :  but  all  things  that  are  reproved  are  made 
manifest  by  the  lig/it ;  (for  wliatsoever  doth  make  manifest,  is 
light;  wherefore  he  saith.  Awake,  thou  that  sleepest,  and 
arise  from  tlie  dead,  and  Christ  shall  give  thee  light ;)  see 
tlien  that  ye  walk  circumspectly." 


Preface, 

Section.  IV.— As  our  epistle  purports  to  have  been  writte;i 
during  St.  Paul's  imprisonment  at  Rome,  which  lies  beyond 
the  period  to  which  the  Acts  of  the  Apostles  brings  up  his  his- 
tory ;  and  as  we  have  seen  and  acknowledge  that  the  epistlo 
contains  no  reference  to  any  transaction  at  Ephesus  during  tho 
apostle's  residence  in  that  city,  we  cannot  expect  that  it  should 
supply  many  marks  of  agreement  with  the  narrative.  One 
coincidence,  however,  occurs,  and  a  coincidence  of  that  mi- 
nute and  less  obvious  kind,  which,  as  hath  been  repeatedly 
observed,  is  of  all  others  tlie  most  to  be  relied  upon. 

Chap.  vi.  19,  20.  we  read,  "  praying  for  me,  that  I  may  open 
my  mouth  boldly,  to  make  known  the  mystery  of  the  Gospel, 
for  which  I  am  an  ambassador  in  bonds."  "  In  bonds,"  tv  hXv- 
oei,  in  a  chain.  In  the  twenty-eighth  chapter  of  the  Acts  we 
are  informed,  that  Paul,  after  his  an-ival  at  Rome,  was  suffer- 
ed to  dwell  by  himself  with  a  soldierthat  kept  him.  Dr.  Lard- 
ner  has  shown  that  this  mode  of  custody  was  in  nse  amongst 
the  Romans,  and  that  wlienever  it  was  adopted,  the  prisoner 
was  bound  to  the  soldier  by  a  single  chain  :  in  reference  to 
which  St.  Paul,  in  the  twentieth  verse  of  this  chapter,  tells  the 
Jews,  whom  he  liad  assembled,  "  For  this  cause,  therefore, 
have  I  called  for  you  to  see  you,  and  to  speak  with  you,  because 
that  for  the  hope  of  Israel,  I  am  bound  icith  this  chain,"  rrju 
aXv<jiv  TavTTiv  nepiKZipai.  It  is  in  exact  conformity  therefore 
with  the  truth  ot  St.  Paul's  situation  at  the  time,  that  he  de- 
clares of  himself  in  the  epistle,  rrpcafJcvui  cv  a\vaci.  And  the 
exactness  is  the  more  remarkable,  as  aXvcis  (a  chain)  is  no 
where  used  in  the  singular  number  to  express  any  other  kind 
of  custody.  When  the  prisoner's  hands  or  feet  were  bound 
together,  the  word  was  ieuiini  (bonds)  Acts  xxvi.  29.  Whert 
the  prisoner  was  confined  between  two  soldiers,  as  in  the  case 
of  Peter,  Acts,  chap.  xii.  6.  two  chains  were  employed:  and 
it  is  said,  upon  his  miraculous  deliverance,  that  the  "chains" 
{oKvcrzti,  in  the  plural,)  "  fell  from  his  hands." 

If  it  can  be  suspected  that  the  writer  of  the  present  epistle, 
who  in  no  other  particular  appears  to  have  availed  himself  of 
the  information  concerning  St  Paul  delivered  in  the  Acts,  had,, 
in  this  verse,  borrowed  the  word  which  lie  read  iiV  that  book,- 
and  had  adapted  his  expression  to  what  he  found  there  recorded' 
of  St.  Paul's  treatment  at  Rome  :  in  short,  that  the  coincidence' 
here  noted  was  effected  by  craft  and  design  ;  I  think  it  a  strong 
reply  to  remark,  that  in  the  parallel  passage  of  the  Epistle  to- 
the  Colossians,  the  same  allusion  is  not  preserved  ;  the  words 
there  are,  "  praying  also  for  us,  tliat  God  would  open  unto  u* 
a  door  of  utterance  to  speak  the  mystery  of  Christ,  of  which 
1  atn  aho  in  l>wids,"  ii  b  Kai  ieSspat.  After  what  has  h(>e.n 
shown  in  a  preceding  section,  there  can  be  little  doubt  thai! 
these  two  epistles  were  written  by  the  same  person. 


PREFACE  TO 
THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  EPHESIANS. 


Ephesus  was  a  city  of  Ionia,  in  Asia  Minor,  and  once  the 
hietropolis  of  that  part  of  the  world.  Tlie  ancient  city  was 
situated  at  the  mouth  of  the  river  Cayster,  on  the  shore  of  the 
jEgean  Sea,  about  150  miles  south  of  Smyrna.  The  Ephesus 
in  which  St.  Paul  founded  a  church,  and  which  for  a  time 
flourished  gloriously,  was  not  the  ancient  Ephesus,  for  that 
was  destroyed,  and  a  new  city  of  the  same  name  was  buiJt  by 
Lysimachus. 

This  most  famous  of  all  the  Asiatic  cities,  is  now  a  misera- 
ble village,  composed  of  mean  huts,  formed  out  of  the  ruins 
of  its  once  magnificent  structures,  and  these  huts  are  now  the 
residence  of  about  40  or  50  Turkish  families,  without  a  single 
Christian  among  them  !  For  other  particulars,  see  the  note  on 
Acts  xviii.  19. 

It  is,  however,  a  doubt  With  many  learned  men,  whether 
this  epistle  was  sent  to  the  church  at  Ephesus.  They  think 
that  the  proper  direction  is,  the  epistle  of  St.  Paul  to  the  Lao- 
diceans ;  and  suppose  it  to  be  the  same  which  the  apostle 
mentions,  Coli;s.  iv.  16.  When  this  epistle  is  read  among  you, 
cause  that  it  be  read  also  in  the  church  of  the  Laodiceans ; 
and  that  ye  likewise  read  the  epistle  from  Laodicea.  Dr.  Pa- 
ley's  arguments  in  the  affirmative  are  entitled  to  much  regard. 

"Although  it  does  not  appear  to  have  ever  been  disputed 
that  the  epistle  before  us  was  written  by  St.  Paul ;  yet  it  is  well 
known  that  a  doubt  has  long  been  entertained  concerning  the 
persons  to  whom  it  was  addressed.  The  question  is  founded 
partly  in  some  ambiguity  in  the  external  evidence.  Maroion, 
a  heretic  of  the  second  century,  as  quoted  by  Tertullian,  a  fa- 
ther in  the  beginning  of  tlie  third,  calls  it  the  epistle  to  the 
Laodiceans.  From  what  we  know  of  Marcion,  his  judgment 
Is  little  to  be  relied  upon  ;  nor  is  it  perfectly  clear  that  Mar- 
cion was  rightly  understood  by  Tertullian.  If,  however,  Mar- 
cion be  brought  to  prove  that  some  copies  in  his  time  gave  ei> 
AaoiiKcia  in  the  superscription,  his  testimonj',  if  it  be  truly 
interpreted,  is  not  diniinislied  by  his  heresy;  for,  as  Grotius 
observes,  'curine&  re  ineiitireliir  nihil  erat  causa,.'  The  name 
tv  E0£(r(o,  in  Ephesus,  in  the  first  verse,  upon  which  word  sing- 
ly depends  the  proof  that  tlie  epistle  was  written  to  the  Ephe- 
sians,  is  not  read  in  all  the  manuscripts  now  extant.  I  admit,  how- 
ever, that  the  external  evidence  preponderates  with  a  manifest 
excess  on  the  side  of  the  received  reading.  The  objection 
therefore  principally  arises  from  the  contents  of  the  epistle 
233 


itself,  xyTiTcTi,  in  many  respects,  militate  wjtli  the  suppositiort: 
that  it  was  written  to  the  church  of  Ephesus.  According  to 
the  history,  St.  Pau.1  had  passed  two  wliole  years  at  Ephesus. 
Acts.  ch.  xix.  10.  And  in  this  point,  viz.  of  St.  Paul  having 
preached  for  a  considerable  length  of  time  at  Ephesus,  the 
history  is  confirmedby  the  two  Epistles  to  the  Corinthians,  and 
by  the  two  Epistles  to  Timothy.  '1  will  tarry  ^i  Ephesus  vmV\\ 
Pentecost,'  1  Cor.  ch.  xvi.  ver.  8.  '  We  would  not  have  yon  ig- 
norant of  our  trouble  which  cameto  us  in  Asia,'  2  Cor.  ch.  i.  8. 
'A's  I  besought  thee  to  abide  still  at  Ephesus,  when  I  went 
into  Macedonia,'  1  Tim.  ch.  i.  3.  'And  in  how  many  ihinps 
he  ministered  i6  tne 'aX  Epliesus  thou  knowest  well,'  2  Tim. 
ch.  i.  18.  I  adduce  these  testimonies,  because,  had  it  been 
a  competition  of  credit  between  the  history  and  the  epis- 
tle, I  should  have  thouglit  myself  bound  to  have  preferred 
the  epistle.  Now,  every  epistle  which  St.  Paul  wrote  to 
churches  which  he  himself  had  founded,  or  which  he  had 
visited,  aboumls  with  references  and  appeals  to  what  had  pass- 
ed during  the  time  that  he  was  present  amongst  them ; 
whereas  there  is  not  a  text  in  the  Epistle  to  the  Ephesians, 
from  which  we  can  collect  that  he  had  ever  been  at  Epiiesus 
at  all.  The  two  Epistles  to  the  Corinthians,  the  Epistle  to  the 
Galatians,  the  Epistle  to  the  Philippians,  and  the  two  Episiles 
to  the  Thessalonians,  are  of  this  class  ;  and  they  are  full  of 
allusions  to  the  apostle's  history;  his  reception  and  his  con- 
duct whilst  amonirst  tliem  ;  the  total  want  of  which,  in  tho 
epistle  before  us.  Is  very  difficult  to  account  for,  if  it  was  in 
truth  written  to  the  chitrch  of  Ephesus,  in  which  city  he  had 
resided  for  so  long  a  time.  This  is  tlic  first  and  strongest  ob- 
jection. But  fai-ther,  the  Epistle  to  the  Colossians  was  ad- 
dressed to  a  church  in  whicli  St.  Paul  had  never  been.  This 
we  infer  from  the  first  verse  of  the  second  cliapter ;  '  For  1 
would  that  ye  knew  what  great  conflict  I  have  for  you  and  for 
them  at  Laodicea,  and  for  as  many  as  have  not  seen  my  face 
in  the  flesh.'  There  could  be  no  propriety  in  thus  joining  tlio 
Colossians  and  Laodiceans  with  those  '  who  had  not  seen  his 
face  in  the  flesh,'  if  they  did  not  also  belong  to  the  same  de- 
scription. Now  his  address  to  the  Colossians,  whom  ho  nad 
not  visited,  is  precisely  tho  same  as  his  address  to  the  Chris- 
tians to  whom  he  wrote  in  the  epistle  which  we  are  now  con- 
sidering: '  Wegive  thanks  to  God  and  the  Father  of  our  Lord 
Jesus  Christ,  praying  always  for  you,  sinc«  tee  heard  o'    »»»' 


'iVic  aposlle^s  salulalion 


CHAPTER  i; 


— — ^ <o  Ihe  church  al  Ephcstu 

failh  in  Christ  Jesus,  and  of  the  love  wliich  we  have  to  all  the  ,  has  this  very  singular  passa-re  •  'And  writing  f^  fu„  v  .    ' 
smnts,'  Col.  ch.  i.  3.     Thus  he -speak,  to  the  Colossians,  in  the  \  sians,  as  trufy  unitecrto'^hh^wiioTs  thr^u    ^LLw^^^^^^ 
epistle  before  us,  as  follows  :  'Wlicrefore  I  also,  after  I  heard    (Paul)  calleth  tliem  in  a  necnliar  «.n<,P  ^^,^1  ,V;  °^  -'^° 

of  your  faith  in  the  Lord  Jesus,  and  love  unto  alf  the  saints,  ,  totesarn^sul^^Zln^^^^^ 
^^Tri.rj7.i'i^L^lL*^^Ly^".L^!liy^  --/forsothoseheforeuUa;it^at'nff/rt,'and^^^^^^^^ 


The  terms  of  this  address  are  observable.  'The  words  'hriv- 
inj;  heard  of  your  faith  and  love,'  are  the  very  words,  we  see 
vvhich  he  uses  towards  strangers  ;  and  it  is  not  probable 
that  he  should  employ  the  same  in  accosting  a  churcli,  in 
which  he  had  loiig  exercised  his  ministry,  and  whose  'faith 
and  love'  he  must  have  personally  known.  The  Epistle 
to  the  Romans  was  written   before  St.   Paul  had   been  at 


found  It  in  ancient  copies.'  Ur.  Mill  interprets  (and,  notwith- 
standing some  objections  that  have  been  made  to  him,  in  rar 
opmion,  rightly  interprets)  tliese  words  of  Basil,  as  declaring 
that  this  father  had  seen  certain  copies  of  the  epistle  in  which 
the  words  'in  Ephesus'  were  wanting.  And  the  passage,  1 
tliink  must  be  considered  as  Basil's  fanciful  way  of  explaining 
what  was  really  a  corrupt  and  defective  reading:  for  I  do  not 


ChrL',  foVyou  alU^^'ylr  faith '™^poT.noahro"|,!!,uttl^'  I  S'fo'llow^irir"^"  "^""^  ^"'^  "''"■  -''"-'  ^^  --«  "^  P'-« 

^^  'pi^^^^^iz^^^:^^^:^  I  of^s.^;'S^!]-'^^sn^ti;,^ir?K!s^s 

God   always  on  vonr  hehaif    fnr  thp  .mr-,.  r.f Vnri  «ri,;V.iVi';.    ,',    *^""'^°' ""VI  "'y' ^v'"' "le  exceptions  which  those  learned 
you  all,  making  mention  of  you^in  our  prayers,  remembering  \  ficukrchurch    LX?re [ntend^^^^^  1"  ""fr" 

Ephesus,  where  he  was  well  kiiown,and  where,  in  preaching 
the  Gospel,  he  had  spent  ?Aree  years.     See  Acts  xx.  31. 

As  this  point  is  very  dubious,  and  men  of  great  abilities  and 
learning  have  espoused  dillerent  sides  of  the  question,  I  jud^e 
myself  incompetent  to  determine  any  thi.ig ;  but  I  felt  it  my 

duty   to   bl'tnnr  (hp   nt-a-iim<^>itw-    fr^-^    7"«^/7,v^«     r-^:..!.,  u^r *i-'l 


.        -r "   '-^  .v-iivi  u. 11^/11^  j^'*h  i^tiuat:  iiiaL  iL  ue  reau 

tilso  in  the  church  of  the  Laodiceans,  and  that  ye  likewise  read 
the  epistle  from  Laodicea,'  ch.  iv.  16.  The  'epistle/roffj  Lao- 
(licea  was  an  epistle  sent  by  St.  Paul  to  that  church,  and  by 
them  transmitted  to  Colosse.  The  two  churches  were  mutu- 
ally.to  communicate  the  epi.^tlos  they  had  received.  This  is 
the  way  in  wlucli  the  direction  is  explained  by  the  greater  part 


ig«M'^^iS 


^^l^)^}^^t^^^?^^]^^^  -d  anl^isue-dh-ecu.5^  a    pa^age;';;^e  cor^^^^^^U  ^^^^^ISl^^, 


wmMmmmMsm-smmsim 


^  --  - — ,  .-..-.,  .J  .,..«v  .t  1111.3  w(^is  jjci  icuLij^  lu  LiiuLciiaracter. 
ISor  does  the  mistake  seem  very  difficult  to  account  for. 
Whoever  inspecl.s  the  map  of  Asia  Minor  will  see,  that  a  per- 
son proceeding  from  Rome  to  Laodicea,  would  probably  land 
at  Ephesus,  as  tlie  nearest  frequented  sea  port  in  that  direc- 
tion. Might  not  Tychicus  then,  in  passing  through  Ephesus 
comniunicate  to  the  Christians  of  that  place  the  letter  with 
Which  he  was  charged  1  And  might  not  copies  of  that  letter  be 
multiplied  and  preserved  at  Epliesus?  Might  not  some  of  the 
copies  drop  the  words  of  designation  ev  t;,  AaoitKtia,  which 
It  was  of  no  consequence  to  an  Ephesian  tb  retain  I  Might  not 
copies  of  the  letter  come  out  into  the  Christian  church  at  large 
from  Ephesus ;  and  might  not  this  give  occasion  to  a  belief 
that  the  letter  was  written  to  that  church  7  And,  lastly,  might 

^T.  V  •  .   !"'*^^ '^'■°""'®  ^'1®  c™^'  which  we  suppose  to  have 
crept  into  the  inscription  ?  ^ 

''And  it  is  remarkable  that  there  seem  to  have  been  some 
wonl'  ,-r^"^?  "''"'™'  l*'"  '''"'■''^  "f  designation,  eitlier  the 
Z^]X  n7t^^r"n'  °'"  '^^  '^"'■''^  "'  Laodicea.  St.  Basil,  a 
Wi  Iter  of  the  fourth  century,  speaking  of  the  present  epistle. 


_.  -^.....^..v,..^  ..>,  mi,  J  o/<ipic  uj  jjiu,nu,  ai  ripiiesus;  lo  me  sa- 
cred mysteries  among  the  Greeks;  to  the  Hierophants,  Mys- 
tagogttes,  Aeocoroi,  &c.  in  the  temple  of  this  celebrated  God- 
dess. It  may  appear  strange,  that,  witli  these  opinions  before 
me,  1  have  not  referred  to  the  same  things;  noradduced  them 
by  way  of  illustration  :  the  truth  is,  I  have  not  been  able  to  dis- 
cover them  ;  nor  do  I  believe  that  any  sucli  allusions  exist  I 
see  many  allusions  to  the  Temple  of  God  at  Jerusalem  but 
none  to  the  Temple  of  Diana  at  Ephesus.  I  find  also  many 
references  to  tlie  sacred  service,  and  sacerdotal  officers  in  the 
Jewish  temple ;  but  none  to  Myslagognes,  &c.  among  the  hea- 
thens. I  find  much  said  about  what  is  to  be  understood 
most  literally,  the  mystery  whicli  liad  been  hidden  from  all 
ages,  viz.  of  uniting  Jews  and  Gentiles  in  one  church,  but  no 
reference  to  the  i5/e!<si«/ara,  Bacchic,  or  other  mysteries  in 
tlic  abominable  worship  of  the  Greeks,  as  suggestingtothe  mind 
of  the  apostle  any  parallel  between  their  mysteries  and  those 
of  the  Almighty.  My  reasons  for  my  dissent  from  these  re- 
spectable  authorities,  I  have  given  in  the  notes. 
Jiuie  20,  1S15. 


THE  EPISTLE  OF 
PAUL  THE  APOSTLE  TO  THE  EPHESIANS 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 
CHAPTER  I. 

abundance  of  God's  wisdom  and  goodness  that  the  Ge  Jills  xcerTcfd^^^^^^^^^^           ,/^   shnwsthal  H  u-u.,  through  the  great 
lA  II.,  an  apostle  of  Jesus  Christ  "■  hv  the  will  of  Ond   btn       o  a  r:,..«„  ;.,  .. '  ,  -         ,.    f   "'  _    . 


TJATIL,  an  apostle  of  Jesus  Christ  "■  hv  the  will  oVc^drb  to 
Sirist  Jelu's  •*  ^'^^  ^'  Ephesus,  '=and  to  the  faithful  in 

»2Cor.I.l._hRom.l.7.  SCor.I.  l._c  1  Coi.t.  17.  C1..C.31.  Col.1.2. 


A^'.^IftZnn?"  ,T°  ,""=    *«'■"'*    "'^'■'^^    «'"'^    «'    Ephesus] 

tlumM  or  fbnf  "j"  """''  "'=»'  ""^  ^P's"e  was  wriltoii  to  the 
^XiLfw^r.rf ''"'"'' 'n'*"'^  ^"i^"'  t''«  words  ..  E^ec,.>,  in 
i'P/iesus,  were  not  originally  in  this  epistle;  the  coiisiacra- 


2  -i  (Jrace  /^e  to  yon,  and  peace,  from  God  our  Father,  and 
from  the  Lord  Jesus  Christ. 
3  =  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Clirist 

dGnl.1.3.   Til,l.4.-e8Coi-.l.L!.  lPcl.1.3.  ' 

tion  of  the  subject  lias  appeared  to  be  more  proper  for  the 
I  reface ;  and  to  that  the  reader  is  referred  for  a  particular  dis. 
ciission  ot  this  opinion.  By  the  term  saints,  we  are  to  under- 
stand those  who  ill  that  place  ;jro/e«sed  Christianity,  and  were 
223 


Mow  the  Eplicsians  were EPHESIAN3. 

who  hath  blessed  us  with  all  epiritual  blessings  in  heavenly 
fp^oces  in  Christ :  ,.,,,•       .,     r 

4  According  as  s  he  hath  chosen  iis  in  him  '>  before  the  fonn- 
dation  of  the  world,  thai  we  should  i  be  holy  and  without  blame 
before  him  in  love :  ,„  ,       ,     ^.        ,  ,.,,       , 

5  k  IlaviniJ  predestinated  usnnto  i ""  the  adoption  of  children  by 
Jesus  Christ  tohimselfaccording  to  the  good  pleasure  of  his  Will, 

fOr  ihin»,  ph  6  lo -"  Bom  8.GS.  2Thess.2.13.  !?  Tim. 1.9.  JimcsS.rj.  IPet.l. 
B&"  9-l""l  Pet  1  P0.-ilMkol.75.  Cl.apter  S.  10.&  S.S7.  Cnl.l.3.9.  1  Thes3.4.7. 
Tirri!'-kRomins8.a!),  3U.  Verse  U.-lJohn  l.U.  RomansS.lS,  aCor.b.lS. 
Gal. 4.5."  I  Jnhn  3. 1.  


called  into  the  churcft. 


members  of  the  Christian  church.  Saint  properly  signifies  a 
holy  person,  and  such  the  Gospel  of  Clirist  requires  every 
man  to  be ;  and  such  every  true  believer  is,  both  in  heart  and 
life:  but  saint  a|.ipears  to  have  been  as  ordinary  a  denomina- 
tion of  a  believer  in  Clirist,  in  those  primitive  times,  as  the 
term  Christian  is  now.  Yet  many  had  the  name  who  liad 
not  the  thing. 

Thefaitltfid  in  Clirist  Jesus.]  Ilis-oif,  t'le  believers  ;  the 
persons  who  received  Christ  as  the  promised  Messiah,  and 
the  Saviour  of  the  world,  and  continued  in  the  grace  which 
they  had  received. 

2.  Grace  he  to  you]    See  the  note  on  Rom.  i.  7. 

3.  Blessed  be  the  God]  See  the  note  on  2  Cor.  i.  3.  where 
the  same  form  is  used. 

With  all  spiritual  /jlessi7igs]  With  llie  pure  doctrines  of 
the  Oospel,  and  the  ahiindant  gifts  and  graces  of  the  Holy 
Ghost,  justifying,  sanctifying,  and  building  us  up,  in  our  most 
holy  faitli. 

in  heavenly  p'^aces]  Ev  t-oij  CTrnvpavioi;,  iilheavenly  things, 
such  as  those  mentioned  above ;  they  were  not  yet  in  heavenly 
places,  but  they  had  abundance  of  heavenly  things,  to  pre- 
pare them  for  heavenly  places.  Some  think  tlie  word  should 
be  understood  as  signifying  blessings  of  tlie  most  exalted  or 
excellent  hind;  such  as  are  spiritual  in  opposition  to  tliose 
that  are  earthly :  such  as  are  eternal  in  opposition  to  those 
that  are  temporal:  and  all  these  in,  through,  and  by  Christ. 
We  have  already  seen,  on  Gal.  iv.  2G.  that  the  heavenly  Jeru- 
salem, or  Jerusalem  whichis  from  above,  is  used  by  the  .lews 
to  signify  the  days  of  tlie  Messiah,  and  tliat  state  of  grace  and 
glory  which  should  follow  the  Levitical  worship  and  ceremo- 
nies: and  it  is  possible  that  St.  Paul  may  use  the  word  eirov- 
pavta,  heavenly  things,  in  this  sense,  (jlod  hath  blessed  us 
with  all  spiritual  blessings  in  heavenly  things,  or  in  this 
heavenly  state  ;  in  which  life  and  immortality  are  brought  to 
light  by  'the  Gospel.    This  is  apparently  the  preferable  sense.. 

4.  According  as  he  hath  chosen  us  in  him]  As  he  has  de- 
creed from  the  beginning  of  the  woidd,  and  has  kept  in  view 
from  the  commencement  of  the  religious  system  of  the  Jeivs, 
(which  the  phrase  sometimes  means,)  to  bring  us  Gentiles  to 
the  knowledge  of  this  glorious  state  of  salvation  by  Christ 
Jesus.  The  Jews  considered  themselves  an  elect  or  chosen 
people;  and  wished  to  monopolize  tiie  whole  of  the  Divine 
love  and  beneficence.  The  apostle  here  shows  that  God  had 
the  Gentiles  as  much  in  the  contemplation  of  his  mercy  and 
goodness,  as  he  had  the  Jews  :  and  the  blessings  of  the  Gos- 
pel, now  so  freely  dispensed  to  them,  were  the  proof  that  God 
had  //j7is  chosen  them;  and  that  his  end  in  giving  thein  the 
Gospel,  was  the  same  which  he  had  in  view  by  giving  the 
law  to  the  Jews,  viz.  that  they  might  be  holy  and  without  lilame 
before  him.  And  as  his  object  was  the  sanw  in  respect  to 
them  both,  they  should  consider  that,  as  he  loved  them,  so  they 
should  love  one  another ;  God  having  provided  for  each  the 
same  blessings,  tiiey  should  therefore  be  ayiov;,  holy,  fully 
separated  from  earth  and  sin,  and  consecrated  to  God :  and 
a/iwuoDf,  toithout  blame,  having  no  spot  nor  imperfection; 
their  inward  holiness  agreeing  with  their  outward  consecra- 
tion. The  words  are  a  metaphor  taken  from  the  perfect  and 
immaculate  sacrifices  which  the  law  required  the  people  to 
bring  to  the  altar  of  God.  But  as  love  is  the  fulfilling  of  the 
law,  and  love  the  fountain  whence  their  salvation  flowed, 
therefore  love  must  fill  their  hearts  towards  God  and  each 
other ;  and  love  must  be  the  motive  and  end  of  all  their  wci  ds 
and  works. 

5.  Having  predestinated  us]  Upooptaa;,  as -the  doctrine 
of  eternal  predestination  has  produced  much  controversy  in 
the  Christian  world,  it  may  be  necessary  to  examine  tlie  mean- 
ing of  the  terra,  that  those  who  do  use  it,  may  employ  it 
according  to  the  sense  it  has  in  the  oraclos  of  God.  The  verb 
Trpoopi^w,  from  irpo,  before,  and  npiC,w,  I  define,  finish,  bound, 
or  terminate,  whence  opos,  a  bo\tndary  or  limit,  signifies  to 
define  beforehand,  and  circumscribe  by  certain  hounds  or 
limits,  arid  is  originally  a  geographical  term,  but  applied  also 
to  any  thing  concluded,  or  determined,  or  demonstrated.  Here 
the  word  is  used  to  point  out  God's  fixed  purpose  or  predeter- 
mination to  bestow  ou  the  Gentiles  the  blessing  of  theadop- 
tion  of  sons,  by  Jesus  Christ ;  which  adoption  had  been  be- 
fore granted  to  the  Jeunsh  people :  and  without  circumcision, 
or  any  other  Mosaic  rite,  to  admit  the  Gentiles  to  all  the  pri- 
vileges of  his  church  and  i)>:M)pk.  And  the  apostle  marks, 
that  all  this  was  fore-delerinined  Uy  God,  as  He  had  fore-de- 
termined the  bounds  and  precincts  of  the  land  which  he  gave 
them  according  to  the  promise  made  to  their  fathers.  That 
the  Jews  had  no  reason  to  com))laiu,  for  God  had  formed  this 
purpose  before  he  had  given  the  law,  or  called  them  out  of 
Egypt;  for  it  was  before  \.\m^  fouiidation  of  the  tcorld,  ver.  2. 
and  that,  therefore,  the  conduct  of  God,  in  calling  the  Gentiles 
■note,  bringing  them  into  his  church,  and  conferring  on  them 

221 


6  To  the  praise  of  the  glory  of  his  grace,  "  wherein  he  hath 
made  us  accepted  in  °  the  Beloved. 

7  P  In  whom  we  have  redemption  through  his  blood,  the  for- 
giveness of  sins,  according  to  i  tlie  riches  of  his  grace ; 

8  Wherein  he  hath  abounded  toward  us  in  all  wisdom  and 
prudence ; 

9  '  Having  made  known  unto  us  the  mystei^  of  his  will  ac- 

mMatt.I.Sfi.  Luke  12.32.  ICorl.ai.  Ver.O.— n  Rom.3.31.&!i.lS.— n  Msll.3.U 
&  17.5.  John3.35.&in.l7.— !!  Ai^ls.2ll.a8.  Rom.3.a4.  Col. 1. 14.  Heb.9.12.  1  PeM. 
18,19.  i;ov.5.9.— n  Rom.2.f.&.l3.:J4.&.9.23.  Ch.2.7.Si.  3.8,  16.  Phil.1. 19.— r  Som. 
in.2,'i.  Clv.3.4,  9.  Col. 1.26. 

the  gifts  and  graces  of  the  Holy  Spirit,  was  in  pursuance  of 
his  original  design ;  and  if  lie  did  not  do..so,  his  eternal  pur- 
poses could  not  be  fulfilled.  And  that,  as  the  Jews  were  taken 
to  be  his  peculiar  people,  not  because  they  had  any  goodness 
or  merit  in  themselves;  so  the  Gentiles  were  called,  not  for 
any  merit  they  had,  but  according  to  the  good  pleasure  of  his 
will;  that  is,  according  to  his  eternal  benevolence  ;  showing 
mercy,  and  conferring  privileges  in  tViis  new  creation,  as  ho 
had  done  in  the  original  creation  ;  for,  as  in  creating  nuiu,  ho 
drew  every  consideration  from  his  own  innate  eternal  bene- 
volence :  so  now,  in  redeeming  man,  and  sending  the  glad 
tidings  of  salvation  both  to  the  Jews  and  the  Gentiles,  he  acted 
on  tlie  same  principles,  deriving  all  the  reasons  of  his  conduct 
from  his  own  infinite  goodness. 

This  argument  was  exceedingly  conclusive,  and  must  si- 
lence the  .lews  on  the  ground  of  theii  original,  primitive,  and 
exclusive  rights,  which  they  were  ever  ready  to  plead  against 
all  pretensions  of  the  Gentiles.  If,  therefore,  God,  before  llio 
foundation  of  tlie  Jewish  economy,  had  determined  that  the 
Gentiles,  in  the  fulness  of  time,  should  be  called  to,  and  ad- 
mitted into,  all  the  privileges  of  the  .Messiah's  kingdom,  then 
the  exclusive  salvation  of  the  Jews  was  chimerical;  and  wlifvt 
God  wa's  doing  now  by  the  preaching  of  the  apostles  in  the 
Gentile  world,  was  in  pursuance  of  his  original  design.  -  Tliis 
same  argument  St.  Paul  repeatedly  produces  in  his  Epi.stle  to' 
the  Romans  ;  and  a  proper  consideration  of  it  unlocks  many 
difficulties  in  that  epistle.  See  the  notes  on  Rom.  viii.  29,  3t>. 
and  elsewhere,  in  the  course  of  tliat  epistle,  where  this  sub- 
ject is  handled.  But  why  is  the  word  Trpoopicrai,  fore-deter- 
mined, limited,  or  circumscribed,  used  here?  merely  in  re- 
ference to  the  settlement  of  the  Israelites  in  the  Promised 
Land.  God  assigned  to  them  the  portions  which  tliey  were 
to  inherit,  ^nd  these  portions  were  described,  and  their  bear- 
ings, boundaries,  vicinities,  to  other  portions,  extent,  and 
length,  as  exactly  ascertained  as  they  could  be  by  the  most 
correct  ^eoo-rap/wca?  map.  As  God  therefore  had  dealt  with 
the  .lews  in  making  them  his  peculiar  people  ;  and  when  ho 
divided  the  earth  among  the  sons  of  Noah,  reserved  to  him- 
self the  twelve  portions  v/liich  he  afterward  gave  to  the  twelve 
tribes,  (see  on  J)eut.  xxxii.  8.)  and  as  His  dealings  with  t/iein 
were  typical  of  what  he  intended  to  do  in  the  calling  and  sal- 
vation of  the  Gentiles;  so  he  uses  the  tci'ms  by  wliich  their 
allotment  and  settlement  were  pointed  out,  to  show  that  what 
he  had  thus  designed  and  typified,  he  had  now  fulfilled  ac- 
cording to  the  original  predetermination:  th.e  Gentiles  having 
now  the  spiritual  inheritance  which  God  had  pointed  out  by 
the  grant  made  of  the  Promised  Land  to  the  children  of  Israel. 
This  is  the  grand  key  by  which  this  predestination  business 
is  unlocked.     See  on  ver.  U 

6.  To  the  praise  of  the  glory  of  his  grace]  Aoirj;  rrjg  x^P^'ros 
avTOV,  the  glory  of  his  grace,  forx«^is  r.vdo^oi,  his  glorious,  or 
illustrious  g-crece,  according  to  tlie  Hebrew  idiom,  lint  tlio 
grace  or  mercy  of  God  is  peculiarly  illu.strated  and  glorified 
in  the  plan  of  redemption  by  Clirist  Jesus.  By  the  giving  of 
the  LAW,  God's  justice  and  Ao/i'«ess  were  rendered  most  glori- 
ous ;  by  the  giving  of  the  gospel,  itis  gi-ace  and  mercy  arc 
made  equally  conspicuous. 

yf^ierei7i  he  hath  made  us  accepted  in  the  beloved]  Tliis 
translation  of  ci/  ri  ex'tp^rtoaei'  vpas  cv  tm  Hya-i)u£>'M,  is  not 
clear;  withwhich  he  has  graciously  favoured  us  throngli  tlin 
Beloved,  is  at  once  more  literal,  and  more  intelligible.  Whitby, 
Mac/might,  and  Wakefield,  translate  the  passage  in  nearly 
the  same  way. 

/»  the  Beloved,  must  certainly  mean  Christ,  who  is  termed 
God's  beloved  Son,  Matt.  iii.  17.  but  several  excellent  MSS.  such 
as  D'EFG.  the  latter  Syriac,  jEtldopic,  Vulgate,  Itala;  with 
several  of  the  Fathers,  add  vim  avruv,  his  beloved  Son-.  This 
is  tlie  meaning,  whether  the  reading  be  received  or  rejected. 

7.  In  whom  we  have  redemption]  God  has  glorified  his 
grace  by  giving  us  redemption  by  the  blood  of  his  Son  ;  and 
this  redemption  consists  in  forgiving  and  delivering  us  from 
our  sins :  so  then  Christ'.s  blood  was  the  redemption  price, 
paid  down  for  our  salvation  ;  and  this  was  according  to  the 
riches  of  his  grace  ;  as  his  grace  is  rich  or  abundant  in  bene- 
volence, so  it  was  manifested  in  beneficence  to  mankind,  in 
their  redemption  by  the  sacrifice  of  Christ ;  the  measure  of 
redeeming  grace  being  the  measure  of  God's  own  eternal 
goodness. 

It  may  not  be  useless  to  remark,  that  instead  of  r;)f  xapiTa>, 
avTov,  his  grace  ;  the  Codex  Atexandrinus,  and  the  Coptic 
version,  \\a.vc  rm  Kpris-ornTOS,  \\\f  goodness. 

8.  Wlierein  he  hath  abounded]  That  is,  in  the  dispensation 
of  inercv  and  g  lodness  by  Christ  Jesus. 

In  all  wisdom  and  prudence]  Giving  us  apostles  the  most 
complete  instruction.'!  in  he.-ivenly  things,  by  the  inspiration 
of  hi.s  Siiirit ;  and  at  the  sij.ue  time  prudence,  that  we  iii:gbt 
know  »r/ie/i  and  where  to  preach  the  Gospel,  so  that  it  might 


God  designs  to  gather  Jews 


CHAPTER  I. 


and  Gcntilcn  hitoanc  church. 


cording  to  liis  good  pleasure  "  wldch  he  liath  purposed  lii  him- 
self: 

10  That  in  the  dispensation  of 'the  fulness  of  times  "he  might 
Rather  together  in  one  "  all  tilings  in  Christ,  both  which  are  in 
w  heaven,  and  wliicli  ai"e  on  earth  ;  even  hi  him  : 

11  ^In  whom  also  we  have  obtained  an  inheritance,  *  being 
predestinated Ticcording  to.'  the  purpose  of  him  who  vvorketh 
all  things  after  the  counsel  of  his  own  will : 

eCh.ail.  aTnn.l.D.— I  C.«1.1.4.  Htb  I.-3.&3.I0.  1  P«.1.20.— u  I  Cor.3,22,23.«l 
11.3.  Ch.a.i5.&3.15.— V  Phil.iO,  10.  Col.l  31.— «•  Or.ihc  lie»vens.— i  AcuSO.aa. 
&36.ia   Koin.S.17.   Col.l.  i;.ii,3.-.'4.  Til.3.7.  James  2.5.   lFcl.1.4. 


be  effectual  to  the  salvation  of  those  who  lieard  it.  Nolliing 
less  than  the  Spirit  of  God  could  teach  the  apostles  that  tcis- 
dom  by  which  they  were  to  instruct  a  dark  and  sinful  world  ; 
and  nothing  less  than  the  same  Sjiirit  could  inspire  them  with 
Ihatyjrurfence  which  was  necessary  to  be  exercised  in  every 
Etep  of  their  life  and  ministry.  Every  wise  man  is  not  a  pru- 
dent man  ;  and  every  prudent  man  is  not  a  wise  man.  Wis- 
dom and  prudence  may  be  expected  in  an  apostle  who  is  con- 
stantly living  under  the  inspiration  of  the  Holy  Ghost.  "  Wis- 
dom," according  to  Sir  Williani  Temple,  "is  that  which 
makes  men  judge  what  are  the  best  ends,  and  what  the  best 
means  to  attain  them  ;  and  gives  a  man  advantage  of  counsel 
and  direction."  "  Prudence  is  wisdom  applied  to  practice  ; 
or  that  discreet  apt  suiting  as  well  of  actions  as  words,  in 
their  due  place,  time,  and  manner."  Every  minister  of 
Christ  needs  these  still ;  and  if  he  abide  not  under  the  influ- 
ence of  both,  not  only  his  jirayei's,  but  his  ministerial  labours, 
^viHbe  all  hindered. 

9.  Having,  made  known  7tnto  us  the  mystery]  That  the 
Gentiles  should  ever  be  received  into  the  church  of  God,  and 
liavc  all  the  privileges  of  the  .lews,  without  being  obliged  to 
submit  to  circumcision,  and  perform  the  rites  and  ceremonies 
of  the  Jewish  law,  was  a  mystery,  a  hidden  thing,  which  had 
Jicver  been  publislicd  before  ;  and  noio  revealed  only  to  the 
apostles.  U  was  God^s  will  that  it  should  be  so,  but  tliat  will  he 
kept  hidilen  to  the  present  time.  A  mystery  signifies  some- 
thing hidden;  but  it  ceases  to  be  a,  mystery  as  soon  as  it  is 
revealed.  Sec  tlie  notes  on  Matt.  xiii.  11.  and  particularly 
that  on  Rom.  xi.  25. 

Good  pleasure]  Tnv  evSoKiav,  that  benevolent  design  which 
he  had  purposed  in  himself,  not  being  induced  by  any  consi- 
deration from  without. 

10.  In  the  dispensation  of  the  fulness  of  times]  Ei;  oikovo- 
fiiav  Tov  vXriOMjiaTo;  to)v Kaiptov.  The  word  oiKovoftta,  which 
is  the  same  as  our  word  economy,  signifies,  as  Dr.  iNIacknight 
lias  well  observed,  "  tlic  plan  wliich  the  master  of  a  family, 
or  his  steward,  has  established  for  the  management  of  the 
family  :"  it  signifies  also,  a  plan  for  the  management  of  any 
sort  of  business :  and  here  it  means  the  dispensation  of  the 
Gospel,  ihat  plati  by  which  God  has  provided  salvation  for  a 
lost  world  ;  and,  according  to  which,  he  intends  to  gather  all 
lielievers,  both  .lews  and  Gentiles,  into  one  church,  under 
Jesus  Christ,  their  head  and  governor.  .See  the  note  on  Matt. 
Xxiv.  45.  where  the  word  and  the  oj/ice  are  particularly  ex- 
plained. 

The  fulness  of  times — By  this  phrase  we  are  to  understand 
cither  the  Gospel  dispensation,  which  is  tlie  consummation 
cf  all  preceding  dispensations,  and  the  last  that  shall  be  aflibrd- 
cd  to  man  ;  or,  that  advanced  state  of  the  world,  which  God 
Baw  to  be  the  most  proper  for  the  full  manifestation  of  those 
benevolent  purposes  which  he  had  formed  in  himself,  relative 
to  the  salvation  of  the  world  by  Jesus  Christ. 

Thai  he  might  gather  together  in  one]  \vaKC<pa\ai(i}(TaTOni, 
from  nva,  again,  and  KCtjiaXaioM,  to  reduce  to  one  sum  ;  to 
add  lip;  \jo  brinp  different  sums  together,  and  fractions  of 
sums,  so  as  to  rctUice  them  under  o?ie  denomination;  to  re- 
capitulate the  principal  matters  contained  in  a  discourse. 
Here  it  means  Ihc  gathering  together  botli  Jews  and  Geiitilc-s, 
who  have  believedin  Christ,  into  one  church  and  flock.  Sec 
the  preceding  note. 

All  things — which  are  in  heaven,  and  lehich  are  on  earth] 
This  clause  is  variously  undei-stood;  some  think,  by  things  in 
heaven,  the  Jewish  state  is  meant  ;  and  by  things  on  earth, 
the  Christian.  The  Jews  had  been  long  considered  a  divine 
or  heavenly  people  ;  their  doctrine,  their  government,  their 
constitution,  both  civil  and  ecclesiastical,  were  all  divine  or 
heavenly  ;  as  the  poioers  of  the  heavens,  Matt.  xxiv.  29.  Luke 
xxi.  26.  mean  the  Jeieish  rulers  in  church  and  state,  it  is 
very  possible  that  the  things  ichich  aie  in  heaven,  mean  the 
same  state  :  and  as  the  Gentiles  were  considered  to  have 
nothing  divine  or  heavenly  among  them,  they  may  be  here 
intended  by  the  earth,  out  of  the  corruption  of  which  they 
are  to  be  gathered  by  the  preaching  of  the  Gospel.  But  there 
are  others  who  imagine,  that  the  things  in  heaven  mean  the 
angelical  hosts  ;  and  the  things  on  earth  believers  of  all  na- 
tions, who  shall  all  be  .joined  together  at  hist  in  one  assembly, 
to  worship  God  throughout  eternity.  And  some  tliink  that  tlic 
things  in  heaven,  mean  tlie  saints  who  died  before  Christ's 
advent,  and  who  are  not  tobe  made  jierfecl  till  the  resurrec- 
tion, when  the  full  power  and  efficacy  of  Christ  shall  be  seen 
in  raising  the  bodies  of  believers,  and  uniting  them  with  tlreir 
lioly  souls,  to  reign  in  his  presence  for  ever.  And  some  think 
that,  as  the  Hebrew  phrase  V-\Nni  a>T^:v  shamayimrr-haarcts, 
the  heavens  and  the  ear//;,  signifies  all  crmtures  :  llie  words 
in  the  text  are  to  be  understood  as  signifying  all  7nankind, 
without  discrimination  of  peoples    kindrcdr,  "r  tongues  ; 

Voc.  VI.  F  t" 


12  "  That  we  should  b«  to  the  praise  of  his  glory  t  who  flrst 
'  trusted  In  Christ. 

13  In  whom  ye  also  trusted,  after  Hint  ye  heard  "i  the  word  of 
truth,  the  Gospel  of  your  salvation:  in  whom  also  after  that 
ye  believed,  '  ye  were  sealed  with  that  holy  f^pirit  of  promise, 

M  f  Which  is  the  earnest  of  our  inheritance  ^  until  the  re- 
demption of  h  the  purchased  possession,  i  unto  the  praise  of 
his  glory. 

y  Vcr.5.— iT3a4fi.in,ll.— a  Vcr.6.l4.  2  Thcss.  2.13.— b  .lames  1.  18-cOr,  lio- 
pel.— d  .lohn  1.17.  aCor.S.?.— e  aCor  \.22.  Ch.4.30.— f  2  Cor.l.ai.&5.5.— •-  Luk« 
■dl.'Ji.  K..in.a23.  Ch  4.30.— h  Acts  UJ.a^.-iVcr.fi,  le.   lPei.S.9. 

Jews,  Greeks,  or  barbarians.  All  that  arc  saved  of  all  nations, 
being  saved  in  the  same  way,  viz.  by  faith  in  Christ  Jesus, 
without  any  distinction  of  nation  or  previous  condition,  and 
all  gathered  into  one ';Aurc/i  or  assembly.  I  believe  that  tho 
forming  one  church  out  of  both  Jews  and  Gentiles,  is  that  to 
which  the  apostle  refers.  This  agrees  with  what  is  said,  chap, 
ii.  14-17.  ' 

11.  In  whom]  Christ  Jesus  ;  ?fe  aiso,  we  believing  Jefrs, 
have  obtained  an  inheritance  ;  what  was  promised  to  Abra- 
ham and  his  spiritual  seed,  viz.  the  adoption  of  sons,  and  the 
kingdom  of  heaven,  signified  by  (he  privileges  unjier  the  Mo- 
saic disiiensation,  and  the  possession  of  tlie  Promised  Land  : 
but  all  these  privileges  being  forfeited  by  the  rebellion  and 
unbelief  of  the  Jews,  they  are  now  about  tobe  finally  cut  ofl"; 
and  the  believing  part  to  be  re-elected,  and  put  in  possession 
of  the  blessing  promised  to  Abraham  and  his  spiritual  see<l, 
by  faith  ;  for,  without  a  re-election,  they  cannot  get  posses- 
sion of  these  spiritual  privileges. 

Being  predestinated]  God  having  determined  to  bring 
both  Jews  and  Gentiles  to  salvation,  not  by  works,  nor  by  any 
human  means  or  scAemes,  but  by  Jesus  Christ ;  that  salvation, 
being  defined,  and  determined  before,  in  the  Divine  mind  ; 
and  the  means  by  which  it  should  be  brought  about  ;  all  being 
according  to  llis  purpose,  who  consults  riot  his  creatures,  but 
operates  according  to  the  counsel  of  Ids  oicn  will  ;  that  being 
ever  wise,  gracious,  and  good. 

The  original  reference  is  etill  kept  up  here,  in  the  word 
TrpoppiaOcvTCS,  being  predestinated  ;  as  in  the  word  Trpoojnaa^, 
ver.  5.  And  as  the  apostle  speaks  of  obtaining  the  inherit- 
ance, he  most  evidently  refers  to  that  of  which  the  Promised 
Land  was  the  type  and  pledge.  And  as  that  land  was  assign- 
ed to  the  Israelites  by  limit  and  lot,  both  of  M'hich  Were  ap- 
pointed by  God  ;  so  the  salvation  now  sent  to  the  Gentiles 
was  as  expressly  their  lot  or  portion,  as  the  Promised  Land 
was  that  of  the  people  of  Israel.  All  this  showstliat  the  Israel- 
ites were  a.  typical  people ;  their /and,  thejnanwer  of  possess- 
ing it,  their  civil  and  religious  code,  &c.  &c.  all  t.ypical  j 
and  that  in,  by,  and  through  them,  God  had  fore-determined, 
fore-described,  ^x\i\  fore-ascertained,  a  greater  and  more  glo- 
rious people,  among  whom  tne  deepest  counsels  of  his  wis- 
dom should  be  manifested  ;  and  the  most  powerful  works  of 
his  eternal  mercy,  grace,  holiness,  goodness,  and  truth,  b« 
fully  exhibited.  Thus  there  was  nothing  fortuitous  in  thft 
Christian  scheme  ;  all  was  the  result  of  inflnite.counsel  and 
design.     See  on  ver.  5. 

12.  That  we]  Jews,  now  apostles  and  messengers  of  God, 
to  whom  the  first  offers  of  salvation  were  made,  and  who  were 
\.\\e first  that  believed  in  Christ. 

Should  be  to  the  praise  of  his  glory.]  By  being  the  means 
of  preaching  Christ  crucified  to  the  Gentiles,  and  spreading 
the  Gospel  throughout  the  world. 

1.3.  In  whom  ye  also  trusted]  Ye  Gentiles  having  heard 
from  us  the  word,  Tov\oynv,  the  doctrine  of  the  truth,  which, 
is  the  Gospel,  or  glad  tidings  of  your  salvation,  have  believed 
as  we  Jews  have  done  ;  and"  received  similar  blessings  to 
those  with  which  God  has  favoured  ua. 

In  rtkcnn  also ;  cv  to,  through  whom,  Christ  Jesus ;  after 
that  ye  had  believed,  viz.  that  he  was  the  only  Saviour  ;  and 
that  through  his  blood  redemption  might  be  obtained  :  Ye 
were  sealed  with  that  Holy  Spirit  of  promise  ;  that  is,  tho 
Holy  Spirit,  which  is  promised  to  them  who  believe  on  Christ 
Jesus,  was  given  to  yon,  and  thus  you  were  ascertainedlo  bo 
the  children  of  God  ;  for  God  has  no  child  who  is  not  a  parta- 
ker of  the  Holy  Ghost ;  and  he  who  has  this  Spirit,  has  God's- 
seal  that  he  belongs  to  tlie  heavenly  family.  It  was  customary 
amongall  nations,  when  a  person  purchased  goods  of  any  kind, 
to  mark  with  his  seal  that  which  he  had  bought ;  in  order 
that  he  might  know  it,  and  be  able  to  claim  it  if  mixed  with 
the  goods  of  others.  To  this  custom  the  apostle  may  here  al- 
lude ;  but  it  was  also  customary  to  set  a  seal  upon  what  was 
dedicated  to  God ;  or  what  was  to  be  offered  to  him  in  sacri- 
fice.—See  this  proved  in  the  note  on  John  vi.  27.  'J'he  Jews 
themselves  speak  of  the  sea/ o/"  God,  which  they  term  not* 
eineth,  truth  ;  and  which  they  consider  as  a  representation  of 
the  unoriginatedand  endle.ss  perfections  of  God.  As  the  apos-  . 
tic  is  here  speaking  of  the  doctrine  of  truth,  which  came  by 
the  Holy  Spirit,  and  is  sealed  on  the  souls  of  believers  by  this 
Spirit,  he  may  liave  in  view  the  Jewish  notion,  which  is  at 
once  both  correct  and  elevated.  This  Spirit  of  truth,  John 
xiv.  17.  who  leads  into  all  truth,  chap.  xvi.  13.  and  teaches 
all  things,  chap.  xiv.  26.  makes  the  impression  of  his  own 
eternal  purity  and  truth  in  the  souls  of  them  \v\w  helieve  ; 
and  thus  they  bear  the  seal  of  God  Almighty.  And  they  who 
ill  the  day  of  judgment  are  found  to  bear  this  seal,  tkcith  ; 
truth,  in  the  inward  parts,  having  truly  repented,  truly  be- 
'■     ed  ;   and  having  been    in  cohscqucuce,  Iru'y  justified,. 


The  believing  Ephcsians  had 


EPHESIANS. 


received  Ihe  Holy  Spirit. 


t5  Wherefore  I  nlso,  ^  after  I  heard  of  your  faith  In  the  Lord 
Jesvis,  and  love  unto  all  tlie  snhits, 

10  '  Cease  not  to  give  thanks  for  you,  making  mention  of  you 
fa  niv  pravers; 

17  Tliat  *  the  Ood  of  our  Lord  Jesus  Christ,  the  Father  of 
glory,  "  may  give  unto  you  tlie  spirit  of  wisdom  and  revelation 
*  in  the  knowledge  of  him  : 

18  P  The  eyes  nf  your  understanding  bein?  enlightened :  that 
ye  may  know  what  is  ''  the  liope  of  his  calling,  and  what  the 
I'iches  of  the  glory  of  his  '  inheritance  in  the  saints, 

19  And  what  is  the  exceeding  greatness  of  his  power  to  us- 


ltCol.I4.    Philem.S-I  Rnnl.l.!).     Ptiit.l/!,4 
I.X— ni  Jnlm-2ll.l7.-liCol  l.a— oO     ■'       ■ 
18. -q  f'h.-e.l3.&  J.4.— r  Ve 


jli.3.7. 


Col' 1.3.    1  Thfe-.l  '3.    '2T11C 

iwled^meiit.  Col. a.'2.—p  Acts: 

Col.l.aO.Sia,  13.— iGr.  ortlicmifhl 


ward  who  believe,  '  according  to  tlie  working'  of  hi3  mighty 
power, 

20  Which  he  wrought  in  Christ,  when  "he  raised  him  from 
tlie  dead,  and  v  set  him  at  his  own  right  hand  in  the  heavenly 
places, 

21  "•  Far  above  all  *  principality,  and  power,  and  might,  and 
dominion,  anil  every  name  that  is  named,  not  only  in  thi» 
world,  but  also  in  that  which  is  to  come: 

22  And  y  hath  put  all  things  under  his  feet,  and  gave  him  ■  to 
be  the  head  over  all  things  to  the  church, 

23  °-  Which  is  his  body,  the  fulness  of  him  that  fiUeth  all  in  all. 


.vPsa.lin.l. 
H?b.l.4.-x  Re 
2,.9.— zCh,4.1a 

as,  3o:  Col. I. II 


Acla7.55,  M.  Col.3.1.  Heh.l.S.te  10.13.— w  Phil.-2.9,  10.  Col.a.ll). 
m  8.M.  ,Col.l.lfi.&,-il5— y  Psa,3  li.  Matt.^S  1,?.  I  Cor. 15.2?.  Heb. 
IG.  Col. 1. IS.  Hel3.S.7.— aR.om.ia.5.    1  Cor.  13. 12, '27.  Ch.'1.12.8t.5. 


and  truly  sanclifi  ed  ;  and  having  walked  in  truth  and  since- 
rity towards  God  and  man  :  these  are  sealed  to  the  day  of  re- 
(fefnption  ;  for,  having  this  seal,  they  are  seen  to  have  a  right 
to  eternal  life. 

14.  W/iich  is  ihe  earnest  of  our  inheritance]  This  Holy 
Spirit,  sealing  the  soul  with  tnith  and  righteousness,  is  the 
earnest,  forelosle,  and  pledge,  of  the  heavenly  inheritance. 
And  he  wlio  can  produce  this  earnest,  this  tritttess  of  the 
Spirit,  in  the  day  of  judgment,  shall  have  an  abund.ant  en- 
trance into  the  holiest.  On  t]\c  appaf^  otv,  or  earnest,  seethe 
notes  on  fien.  xxviii.  13,  &c.,  and  on  2  Cor.  i.  22. 

The  redemption  of  the  purchased  possession]  That  is.  til! 
the  time  when  body  and  soul  are  redeemed  from  all  their 
miseries,  and  glorified  in  the  kingdom  of  heaven. 

77(6  redemption  of  the  purchased  possession]  A^roXvrpoyirii 
rrii  irtpinoin'^cw;,  is  variously  understood ;  and,  indeed,  the 
original  is  variously  translated.  Dr.  Whithy  has  observed, 
that  the  verb  Kepircouiv,  signifies  to  save  alive ;  and  he  refers 
the  Trcptnnirjrris  here,  to  the  redemption  of  the  body  from 
c'orruption,  and  to  its  final  glorification  with  the  soul.  All 
tHiose  who  believe  in  Ctaist  Jesus,  are  considered  as  his  pecu- 
liar people  and  property ;  and  to  them  eternal  glory  is  pro- 
mised. The  Spirit  of  promise,  which  is  given  them,  is  a 
pledge  that  they  shall  have  a  resurrection  from  the  dead,  and 
eternal  blessedness  :  the  redemption,  or  bringing  to  life  of  the 
body,  cannot  take  place  till  the  day  of  judgment ;  but  the  Holy 
ISpirit  promises  this  redemption,  and  is  now,  in  their  hearts, 
an  earnoft,  or  pledge,  of  this  complete  restoration  at  the  great 
day  ;  which  will  then  be,  in  an  especial  manner,  to  the  praise 
vf  his  glort/,  viz.  of  Christ,  who  has  bought  them  by  his  blood. 

15.  Ff/ith  in  the  Lord  Jesus]  Cordial  reception  of  the  Cliris- 
tian  religion ;  amply  nroved  by  their  love  to  all  the  sai)its  ;  to 
nil,  the  Christians.  Perhaps '/ore,  here  implies  not  only  the 
kind  affection  so  called,  but,  also,  ail  the  fruits  of  love,  bene- 
volence, and  kind  ofRces  of  every  description. 

16.  Cease  not  to  give  thanks]  Tlie  apostle  intimates,  that  so 
fully  satisfied  was  he  of  the  genuineness  of  their  conversion, 
and  of  their  steadiness  since  their  conversion,  that  it  was  to 
him  a  continual  cause  of  thanksgiving  to  God,  who  had 
brought  them  into  that  state  of  salvation  ;  and  of  prayer,  that 
thoy  might  be  preserved  blameless  to  the  end. 

Making  mention  of  you]  While  praying  for  the  prosperity 
of  the  Christian  cause  g"enerally,  he  was  led  from  his  particu- 
lar affecnon  for  them,  to  7nention  them  by  name  before  God. 

17.  That  Ihe  God  of  our  Lord  Jesus]  Jesus  Christ,  as  man 
and  mediator,  has  tlie  Father  for  his  God  and  Father:  and  it 
is  in  reference  to  this,  that  himself  says,  "  I  ascend  unto  my 
Father,  and  your  Father,  and  to  my  God,  and  your  God," 
John  XX.  17. 

The  Father  of  glory]  The  author  anA  giver  of  fhat  glory 
■which  you  expect  at  tlie  end  of  your  Christian  race.  This 
may  be  a  Hebraism  for  glorious  Father,  but  the  former  ap- 
pears to  be  the  best  sense. 

The  spirit  of  wisdom  and  revelation]  I  pray  that  God  may 
give  you  his  Holy  Spirit,  by  whom  his  will  is  revealed  \.o  men, 
that  he  may  teach  and  make  you  wise  unto  salvation,  that  you 
may  c  jnlinuc  to  acknowledge  him,  Christ  Jesus,  as  your  only 
Lord  and  Saviour. 

18.  The  eyes  of  your  understanding  being  enlightened] 
The  undf.rstanding  is  that  poicer  or  faculty  in  the  soul  by 
which  knowledge  or  information  is  received ;  and  the  reci- 
pient power  is'here  ternieu  the  eyes  of  the  understanding: 
and  we  learn  from  tliis,  that  orrep  b  o^ltda'Xpios  ev  rw  crojian, 
rnvTO  0  vnvi  cv  T17  xpvxri,  as  Philo  expresses  it,  Wliat  the  eye  is 
to  the  body,  thn' undc'r.^^ta u di u g  is  to  the  soul.  And  that  as 
the  eye  is  not  light  in  itself,  and  can  discern  nothing  but  by 
the  means  of  light  shining  not  only  on  the  objects  to  be  view- 
ed, hut  into  the  eye  itself:  so  the  understanding  of  man  can 
discern  no  sacred  thing  of  or  by  itself;  but  sees  by  the  influ- 
ence of  the  Spirit  of  wisdom  and  revelation  ;  for,  without  the 
influence  of  God's  Holy  Spirit,  no  man  ever  became  wise 
unto  salvation,  no  more  than  a  man  ever  discerned  an  object 
(no  matter  how  perfect  soever  his  eye  might  have  been,) 
without  the  instrumentality  of  light.  Instead  of  Tr)s  iiavuiag, 
q/"  your  understanding :  rr;?  Kapfiiag.  of  vour  heart,  is  the 
reading  of  ABDEFG.  and  several  others :  also,  both  the  Sy- 
riac,  all  the  Arabic,  the  Coptic,  the  /Ethinpic,  Armenimi,  Sa- 
kidic,  Slavonian,  Vulgate,  and  Itala,  besides  several  of  the 
Fathers.  The  eyes  of  your  heart,  is  undoubtedly  the  true 
reading. 

77(6  hope  of  his  calling]  That  ye  may  clearly  discern  the 
glorious  and  important  oltjects  of  your  hope,  to  the  enjoyment 
of  which  God  has  called  or  invited  you. 
336 


77te  riches  of  the  glory  of  his  inheritance]  That  you  may 
understand  what  is  the  glorious  abundance  of  the  spiritual 
things  to  which  you  are  entitled,  in  consequence  of  being 
made  children  of  God  :  for,  if  children,  then  heirs  ;  hell's  of 
that  glorious  inheritance  which  God  has  provided  for  the 
saints;  for  all  genuine  Christians,  whether  formerly  ^e(/)5  or 
Gentiles.  On  the  chief  subject  of  this  verse,  see  the  notes  on 
Galat.  iv.  6,  7. 

19.  The  exceeding  greatness  of  his  poirer]  A>s  the  apostle 
is  here  speaking  of  the  glorious  state  of  believers  after  death, 
the  crceeding  greatness  of  his  potner,  or  that  power  which 
surpasses  all  difiiculties,  being  itself  omnipotent,  is  to  be  un- 
derstood of  that  jnight  which  is  to  be  exerted  in  raising  the 
bouy  at  the  last  day ;  as  it  will  require  the  same  power  or 
energy  which  he  wrought  in  Christ,  when  he  raised  his  body 
from  the  grave,  to  raise  up  the  bodiqs  of  all  mankind  ;  the  re- 
surrection of  the  human  nature  of  Christ  being  a  proof  of  thd 
resurrection  of  mankind  in  general. 

According  to  the  ic  or  king  of  his  mighty  power]  Kara  Tr\ir 
cvepyetav  TOVKparovs  rni  (t;^'-"'?  (ivtov,  according  to  the  energy 
of  the  potner  of  his  might.  VVe  may  understand  these  word,-! 
thus  :  MIGHT,  iTX^S,  is  the  state  or  simple  ejficicncynf  this  at- 
tribute in  God  :  POWER,  Kparog,  is  this  might  or  efficiency  in" 
action  ;  energy,  evcpycia,  is  the  qjiantum  offeree,  momen- 
tum, or  velocity,  with  which  the  power  is  applied.  ThouglV 
they  appear  to  be  synonymous  terms,  they  may  bo  thus  un- 
derstood :  passive  poicer  is  widely  difleront  from-;;'0!(";r  in 
action  ;  and  power  in  action  will  be,  in  its  results,  accordinjf 
to  the  energy  or  momentuin  with  which  it  is  applied.  Thrf 
resurrection  of  the  dead,  is  a  stupendous  work  of  God  ;  it  re- 
quires his  might  in  sovereign  action  :  and,  when  we  consider 
that  all  mankind  are  to  be  raised  atid  changed  in  a  moment, 
in  the  twinkling  of  an  eye,  then  the  momentuin,  or  velority, 
with  which  the  power  is  to  be  applied,  must  be  inconceivaljly 
great.  All  motion  is  in  proportion  to  the  quantity  of  jwittey 
in  the  mover,  and  the  velocity  with  which  it  is  applied.— The' 
effect  here  is  in  proportion  to  the  cause  and  tlie  energy  he. 
puts  forth,  in  order  to  produce  it.  But  such  is  the  np.ture  of 
(-'od's  pov,rer  in  action,  that  it  is  perfectly  inconceivable  to  us . 
and  even  those  astonishingly  strong  words  of  t!ie  apostl'^,  aro" 
to  be  understood  as  used  in  c;.ndoscejision  to  human  weak- 
ness. 

20.  Set  him  at  his  own  right  hand  in  the  heavenly  places] 
Gave  him  as  Mediator  between  God  and  man,  tlie  highesC 
honours  and  dignities,  Phil.  ii.  9.  in  which  state  of  exnltation 
lie  transacts  all  the  affairs  of  his  church,  and  rules  the  uni- 
verse. The  right  hand  is  the  place  of  friendship,  honour, 
confidence,  and  autliority. 

21.  Far  above  all  principality]  The  diflicully  in  thH?  verso 
does  not  arise  from  the  leords  themselves,  the  meaning  of 
each  being  easily  understood,  but  from  the  sense  in  which  the 
apostle  uses  them.  Some  think  he  has  reference  here  to  the 
different  orders  among  good  and  evil  angels:  he  is  superior  to 
all  the/OT7n«r,  and  rules  all  the  latter.  Others  think  he  re- 
fers io'eartlily  governments ;  and  as  apxrt,  principality,  tlie 
first  word,  signifies  the  most  sovereign  and  extensive  kind  of 
dominion  ;  and  Kvpinrrig,  lordship,  the  last  word,  signifies  tliG 
loteest  degree  of  authority ;  hence  we  are  to  understand,  that 
to  our  Lord,  in  his  human  nature,  are  subjected  the  highest, 
tlie  intermediate,  and  the  lotcest  orders  of  beings  in  the  uni- 
verse.—CV/rand/er.  Others  imagine  that  the  apostle  has  ia 
view,  by  whatsoever  is  named  in  this  world,  all  the  dignita- 
ries of  the  Jewish  church ;  and  by  what  is  named  in  the  world 
to  come,  all  the  dignities  that  should  be  found  in  the  Christian 
church. 

Schoettgen  supposes  that  "the  apostle's  apxn,  (for  apxavra 
the  abstract  for  the  concrete,)  means  the  same  as  the  D^N^tyj 
Nesiim  among  the  Jews,  whose  chief  business  it  was  to  clear 
and  decide  all  contentions,  which  arose  concerning  traditions 
and  legal  controversies.  That  tluvcin,  poicer,  is  the  same  ag 
N2-iv>-  tsorba,  he  who  possesses  authority  to  propound,  ex- 
pound, persuade,  convince,  and  refute.  That  ixwapig,  might, 
answers  to  ni32-i  rahbinoth,  signifying  all  the  class  of  rabbina 
whose  office  it  \yas  to  expound  the  law,  and  teach  the  people 
"enerally.  And,  that  Kvpiorr];,  dominion,  answers  to  ID  mar, 
which  signifies  a  person  above  the  lower  orders  of  rnen.  And 
he' observes,  that  Jesus  Christ,  after  his  resurrection,  called 
fishermen,  publicans,  and  men  from  the  lowest  orders  of  the 
pcoiile,  to  the  work  of  llie  ministry;  and  made  them  instru- 
ments of  confounding  and  overturning  all  the  .lewish  rulers, 
rabbins,  and  doctors.  And  that,  in  the  loorld  which  is  to  come, 
the  successive  ages  of  CIn-istianity,  he  sViould  ever  be  exalted 
above  all  those  powers  and  authorities  wliich  Antic hriatiiiisht 


Atcount  of  lltt  characlcr  and  CHAPTER  II. 

bring  into  the  Clui.stian  cliurch,  such  as  popes,  cardinals, 
wicked  arclibisliops,  Ijisliops,  deans,  and  canons ;  and  all  tliose 
\viio,  unidiig  Uie  schoolmen,  were  termed  seraphic  doclors, 
angelic  doctors,  most  illaminatcd,  most  i)erfect  and  irrefraga- 
ble doctors.  And  although  Widif,  Hus,  Lullicr,  Mclandithon, 
and  the  rest  of  the  reformers,  were  men  of  little  or  no  note, 
when  compared  witli  the  rulers  of  the  popish  church,  so  emi- 
nently did  the  power  of  Christ  work  in  and  by  them,  that  tlie 
pope  and  all  his  adjutants  were  every  wliere  confounded  ;  and 
their  power  and  authority  annihilated  in  several  entire  re- 
gions." It  is  certain  tliat  the  apostle  means  that  all  created 
power,  glory,  and  influence,  are  under  Christ ;  and  hence  it 
is  added  :— 

22.  He  hath  put  all  things  under  his/eel]  AH  beings  and 
things  arc  subject  to  Him,  whether  they  be  thrones,  domi- 
nio7is,  prindpalitics,  <tr  potcers,  Col.  i.  16 — 18.  and  ii.  10.  for 
he,  God  the  Father,  has  given  him  to  be  head,  chief  and  su- 
preme, over  all,  to  the  church  ;  the  church  having  no  ruler  but 
Jesus  Christ :  olliers  may  be  officers  in  his  church,  but  he 
alone  is  head  and  sujireme. 

23.  Which  is  his  body}  As  he  is  head  over  all  tilings,  he  is 
Iiead  to  the  church;  and  this  churcii  is  considered  as  the  body 
of  which  he  is  espcciaUi/  tiie  head;  and  from  liim,  as  the 
head,  the  church  receives" liglit,  life,  and  intelligence. 


conrcrslun  of  the  Ephcsiann. 


And  is  the  fulness  of  him]  Tliat  in  whicti  he  especially 
manifests  hispower,  goodness,  and  truth:  for,  tliongb  he  fills 
all  the  world  with  Ids  presence,  yet  lie  fills  all  the  nirmbersof 
his  mystical  body,  with  wisdom,  goodness,  trnlli,  and  holiness, 
in  an  especial  manner,  i^ome  understand  t\ii'  fulness,  or 
■nXnpoii'a,  here  as  signifying  the  tiling  to  be  filed  ;  so  IIkj 
Christian  church  is  to  be  tilled  by  Ilini  wliose  fulness  tills  all 
his  members  with  all  spiritual  gifts  and  graces.  And  this  cor- 
responels  with  what  St.  .Fohn  says,  chap.  i.  1(3.  Out  of  his 
fulness  have  we  all  received,  and  gracs  ujion  grace.  And 
what  is  said,  Col.  ii.  9,  10.  Ye  are  complete  in  him;  Kat  es-i 
ev  avrtit  -rrc-^rXripMixevot.  And  ye  are  in  him,  filled  full :  i.  e. 
with  gifts  ami  grace. 

How,  in  any  other  sense,  the  church  can  he  said  to  be  ili& 
fulness  of  Him  who  fills  all  in  all,  is  diliicult  to  say.  How- 
ever, as  Jesus  Christ  is  represented  to  be  tlie  head,  and  thi^ 
church  the  body  inider  that  head,  the  indiriduals  being  so 
many  members  in  that  body ;  and  as  it"  requires  a  body  and 
members  to  make  a  head  complete,  so  it  I'equires  a  church,  or 
general  assembly  of  believers,  to  make  up  tlie  body  of  Chri::l. 
When,  thei-efore,  the  Jews  and  Gentiles  are  brouglit  into  this 
church,  the  body  may  be  said  to  be  completi; ;  and  tlms  Clirist 
has  his  visible  J"Mi?tess  upon  earth;  and  the  churcli  may  bu 
said  to  be  iUn  fulness  of  him,  &c,    See  vcr.  10. 


CHAPTER  11. 

T'le  character  of  the  Ephnsinns,  previously  to  their  conversion  to  Christianity,  1 — 3.  By  what  virtue  they  incre  changed, 
and  for  rchai  purjin^r,  4 — 7.  iliey  roerc  saved  by  faith,  8,  9.  And  created  unto  good  iparks,  10.  Tlic  apostle  enters  into 
the  particulars  of  their  former  iniseralAe  stale,  11,  12.  And  those  (if  their  present  hapj)y  stale,  13.  Christ  lias  /iroken 
down  the  middle  wall  of  partition  between  the  Jews  and  Gentiles  ;  and  proclaims  reconciliation  to  botli,  14 — 17.  The  glo- 
rious pricilcges  of  genuine  believers,  18 — 22.  [A.  M.  cir.  40G5.  A.  D.  cir.  CI.  A.  U.  C.  813.    An.  Imp.  Neronis  Cajs.  Aug. y.J 

3  f  Among  whom  also  we  all  had  our  conversation  in  timeri 
past,  in  =  the  lusts  of  our  flesh,  fulfilling  ••  the  desires  of  the; 
flesh  and  of  tlie  mind;  and  '  were  by  nature  the  children  of 
wrath,  even  as  others. 

4  But  God,  ^  who  is  rich  in  mei'cy,  for  his  great  love  where- 
with he  loved  us, 

fTll33.  I  Pet.4.a.— ?Oal:5,li;.-har.  Il]OwiIl!.-irt:iilmM.P.  nom.D.lS.U.— 
k  Kom.lO.l';.  (;h.l.7.    Versa?. 


AND  *  yon  hat/t  he 'iuicke7ied,^  who  were  dead  in  trespasses 
and  sins; 
2  '  Wherein  in  time  past  ye  walked  according  to  the  course 
of  this  world,  according  to  J  the  prince  of  the  power  of  the 
lir,  the  sliirit  that  now  worketh  in  °  the  children  of  disobe- 
dience : 


,  .Inhn  5.C 


:Ch-! 


r.G.ii.  ch.4.aa.  C0I.1.21.&3. 


NOTES. — Verse  1.  And  you  hath  he  quickened]  This  chap- 
ter should  not  have  been  separated  from  the  preceding,  with 
which  it  is  most  intimately  connected.  As  Christ  fills  the 
whole  body  of  Christian  believers  with  his  fulness,  (chap.  i. 
2.3.)  so  had  he  dealt  with  the  converted  Ephesians;  who,  be- 
fore, were  dead  in  trespasses,  and  dead  in  sins.  Death  is 
often  used  by  all  writers,  and  in  all  nations,  to  express  a  state 
of  extreme  misery.  The  Ephesians,  by  trespassing  and  sin- 
ning, had  brought  themselves  into  a  stale  of  deplorable  wretch- 
edness, as  had  all  the  heathen  nations:  and,  having  tltus.sin- 
ned  against  God,  they  were  condemned  by  him ;  and  might  be 
considered  as  dead  in  law  :  incapable  ofjierforming  any  legal 
net,  and  always  liable  to  the  punislunent  of  death,  which  they 
had  deserved,  and  which  was  ready  to  be  inflicted  upon  them. 

U'respasses,  KapuTTTotitaai,  may  signify  the  slightest  devia- 
tion from  the  line  and  rule  of  moral  equity,  as  well  as  any 
fagrant  oHence ;  for  these  are  equally  transgressions,  as 
long  as  the  sacred  line  that  separates  between  vice  and  virtue 
is  passed  over. 

Si>i,  a/jtapria,  may  probably  mean  here  habitual  transgres- 
sion ;  sinning  knorringly  and  daringly. 

2.  Wherein  in  time  past  ye  walked]  There  is  much  force 
in  these  expressions;  the  Kpliesians  had  not  sinned  casually, 
or  now  and  llien,  but  conlinuidly  ;  it  was  their  continual  em- 
ployment :  they  icalked  in  trespasses  and  sitis :  and  this  was 
not  a  solitary  case,  all  the  nations  of  the  earth  acted  in  the 
same  way;  it  was  the  course  of  this  icorld:  Kara  -nv  aiora 
Tov  KOapnv  TovTov,  according  to  tire  life,  mode  of  living,  or 
successive  ages  of  this  icorld.  Tlic  word  aiMv,  the  literal 
meaning  of  whicl'i  is  constant  duration,  is  often  applied  to 
things  which  have  a  complete  course,  as  the  Jewish  dispensa- 
tion, a  particular  govermnent,  and  the  term  of  human  life; 
so  here,  the  whole  of  life  is  a  tissue  of  sin,  from  the  cradle  to 
the  grave;  every  human  soul  unsaved  by  Jesus  Christ,  con- 
tinues to  ti-ansgrcss.  And  the  nominally  Christian  world  is 
in  the  same  state  to  the  present  day.  Age  after  age  passes  on 
in  this  way;  and  the  living  lay  it  not  to  heart! 

7'he  prince  of  the  pioicer  of  the  air]  As  the  former  clause 
may  have  particular  respect  to  the  Jeicish  people,  who  are 
frequently  denominated  ntn  trh-\y  olam  hazzeh;  this  world ; 
this  latter  clause  may  especially  refer  to  the  Gentiles,  who 
were  most  manifestly  under  tlie  power  of  the  devil ;  as  almost 
every  object  of  their  worship  was  a  demon,  to  whom  the  worst 
of  passions  and  practices  were  attributed ;  and  wliose  conduct 
his  votaries  took  care  to  co{iy. 

Satan  is  termed  prince  of  the  power  of  the  air,  because  the 
air  is  supposed  to  be  a  region  in  which  malicious  spirits 
dwell,  all  of  whom  are  under  tlic  direction  and  influence  of 
Satan  their  chief. 

Tlie  spirit  that  noio  worketh]  Tov  vvv  ercpyovvrni  ;  the  ope- 
rations of  the  prince  of  the  aerial  powers  are  not  confined  to 
fhht  region,  he  has  another  sphere  of  action,  viz.  the  wicked 
heai-t  of  man  ;  and  in  tliis  he  trorks  with  energy.  He  seldom 
imspircs  indifference  to  religion  ;  the  subjects  in  whom  ho 
works  are  cither  determinate  ojiposefs  of  true  religion,  or 
they  are  systematic  and  energetic  transgressoi-s  of  God's  laws. 
Children  qf  dinobediencc]    Perhaps  a  Hebraism  for  disobe- 


dient children  ;  but  taken  as  it  stands  here,  it  is  a  strong  ex- 
pression in  whicli  disobedience,  fi  atrciOeia,  appeai-s  to  be  per- 
sonified ;  and  wicked  men  exhibited  as  her  children,  tho 
prince  of  the  power  of  the  air  being  X\\e\r  father,  while  diso- 
bedienc'e  is  iheir  mother.  Thus  they  are  einphalically  what 
our  Lord  calls  them,  Matt.  xiii.  38.  children  of  the  n-icked  one ; 
for  they  show  fliemselves  to  be  of  ihe'ix  father  tlie  devil,  be- 
cause they  ivill  do  his  works,  .lohn  viii.  44.  Some  think  that 
by  children  qf  disobedience,  the  apostle  means  particularly 
the  disobedient,  unbelieving,  refractory,  andpersecuting.yejcs",- 
but  I  rather  think  he  speaks  this  generally,  and  refcra  to  tlm 
Jews  in  the  following  verse. 

3.  Among  whom  also  we  all  had  our  conversation]  Wa 
Jews,  as  well  as  you  Gentiles,  have  lived  in  transgressions 
and  sins :  avc^patpiijizv,  this  was  the  course  of  our  life ;  wo 
lived  in  sin,  walked  in  sin;  it  was  woven  tlirough  our  wliol'j 
constitution;  it  tinged  every  temper,  polluted  every  faculty, 
and  perverted  every  transaction  of  life.  The  lusts,  the  evil, 
irregular,  and  corrupt  aflections  of  the  heart,  showed  them- 
selves in  the  perversion  of  the  mind,  as  well  as  in  our  gene- 
ral conduct.  The  7nind,  was  darkened  by  the  /ms/«  of  tho 
flesh,  and  both  conjoined  to  produce  acts  of  unrighteousnes;-. 
It  was  not  the  ivill  of  God  that  was  done  by  us,  but  the  icill  of 
the  Jlesh  and  of  the  -mind. 

And.  were  by  nature  the  children  of  wrath]  For  tho  iinpoi  t 
of  the  phrase  by  nature,  (pvcret,  see  the  note  on  Galat.  ii.  15. 
and  Rom.  ii.  14.  To  what  is  said  on  those  passages,  I  may  add 
from  Dr.  Macknight.  "Nature  often  signillesoiie's  birth  and 
education,  Gal.  ii.  15.  We  who  are  Jeivs  by  nature.  A1s;> 
men's  natural  reason  and  conscience :  Koni.  ii.  14.  The  Gen- 
tiles who  have  not  the  lain,  do  by  nature ///e  things  contained 
in  the  law,  &c.  Also,  the  general  sense  and  practice  of  man 
kind,  1  Coi".  xi.  14.  JJoth  not  even  nature  ilsc'if  teach  you  thai 
if  a  man  have  long  hair,  &c.  Also,  the  original  constitution. 
of  any  tiling,  (Jal.  iv.  8.  Who  are  not  gods  by  natukr.  Also, 
a  disposilioii  formed  by  custom  and  habit;  thus  I)eirietrins 
Phalercus  said  of  the  Lacedemonians,  (j^vaet  tp pa\>'Xiiyovi> 
AaKiovsf  "The  Lacedemonians  have  7iaturally  'd  cnncisin 
mode  of  speaking."  Hence  our  word  laconic ;  a  short  speech  j 
or  much  sense  conveyed  in  a  few  words.  Tlie  words  in  th« 
text  have  often  been  quoted  to  prove  the  doctrine  of  nrigintd 
sin  ;  but  though  that  doctrine  be  an  awftl  Irulh,  it  is  not,  in 
my  opinion,  intended  here:  it  is  nither  found  in  Uic  preceding 
words,  the  lusts  of  the  fiesh,  and  the  desires  of  the  fie.ih  and 
of  the  mind.  The  apostle  appears  to  speak  of  sinful  haliits  ; 
and,  as  we  say,  habit  is  a  second  nature;  and  as  tlicse  per- 
sons acted  from  their  originally  corrupt  nature;  from  tho 
lusts  of  the  fiesh  and  of  the  mind,  they  thus  became  by  their 
vicious  habits,  or  second  nature,  children  of  wralh  ;  persons 
exposed  to  jierdilion,  because  of  the  inipm  ily  of  llieir  iicarls, 
and  the  wiiKedness  of  their  lives.  Here  we  sec  tliat  the  fal- 
len, apostate  naluie,  produces  the-fruits  of  unrighteousness. 
The  liad  tree  ^iroduces  bad  fruit. 

Children  oj  wrath  is  the  same  as  son  of  perdition,  snji  nf 
death,  &c.  i.  c.  Persons  exposed  to  God's  displeasure,  be- 
cause of  their  sins. 

4.  But  God,  who  is  rich  in  mercy]    As  they  were  corrvvf 

221 


Salvation  is  hy  g^-ace, 


EPHESIANS. 


through  faittti 


5  I  Even  when  we  were  dead  in  sins,  hath  ""  quickened  us 
together  with  CIn-ist,  ("  by  grace  ye  are  saved ;) 

6  And  hatli  raised  us  up  tofrether,  and  made  us  sit  together 
•"  in  lieavenly  places  in  Christ  Jesus  : 

7  Tliat  in  the  ages  to  come  he  might  show  the  exceeding 
i-iches  of  his  grace  in  p  his  liindness  towards  us  tlirougli  Christ 
Jesus. 

8  '*  For  by  grace  are  ye  saved ;  ■■  througli  faith ;  and  tliat  not 
bf  yourselves  :  '  it  is  the  gift  of  God  : 

9  '  Not  of  works,  lest  any  man  should  boast. 

10  For  we  ai-e  his  "  workmanship,  created  in  Christ  Jesus 

1  Rom.S.6,  8,lrt.  Verse  1.— m  Rnm.fi. 4,  5.  Col. 2, 12,  13.  &  3.1,3.— n  Or,  by  whose 
rrare;  SeeAclslS-ll.  VerseS.  Til, 3.5.— oCliap. 1.20.— pTit.3.4.—q  VcrseS.  Rom. 
524.  a'rini.l.9.—r  Rom. 4.16.— sMsU  16.17.  .lohn  6.44,  65.  Rom.  10.  14,  15,  17. 
Chap.  1.19.     Phil.  1  .sa.— t  Rom. 3.20,  27,  26.&  4.a.&.  9. 11. &  U.S.     1  Cor.l.  29,  30,  31. 


in  their  nature,  and  siuftcl  in  their  practice,  they  could  pos- 
sess no  merit ;  nor  have  any  claim  upon  God  ;  and  it  requi- 
red much  mercy  to  remove  so  much  misery,  and  to  pardon 
such  transgressions. 

His  great  love]  God's  infinite  love  is  the  ground-work  of 
t)ur  salvation  ;  in  reference  to  us,  that  loVe  assumes  the  form 
of  merry  ;  and  that  mercy  provides  the  Saviour,  the  Lord 
Jesus  Christ.  And  therefore  the  apostle  adds,  ver.  5.  By 
grace  ye  are  saved  ;  it  is  by  God's  free  mercy  in  Christ  that 
ye  are  brouglit  into  this  state  of  salvation.     See  on  ver.  8. 

Even  when  tee  ivere  dead  in  siiis]  Dead  in  our  souls  ;  dead 
towards  God  ;  and  dead  in  law  ;  and  exposed  to  death  eternal. 

Hath  quickened  us  together  with  Christ]  God  has  given  us 
OS  complete  a  resurrection  from  the  death  of  sin,  lo  a  life  of 
righteousness,  as  the  body  of  Christ  has  had  from  the  grave. 
And  as  this  quickening,  or  making  alive,  was  most  gratuitous 
on  God's  part,  theapostle  with  great  propriety  says,  By  grace 
are  yc  saved. 

6.  And  hath  raised  us  up  together — in  Christ]  Or  rather, 
hy  Christ:  His  resurrection  being  the  proof  that  he  had  made 
<he  full  atonement;  and  that  we  might  be  justified  by  his 
blood.  Believing,  therefore,  the  record  which  God  gave  of  his 
fion,  we  receive  this  atonement,  and  were  raised  from  a  death 
of  sin,  to  a  life  of  righteousness  ;  and  now  we  sit  in  heavenly 
places  :  we  have  a  rigid  to  the  kingdom  of  God,  anticipate 
this  glory,  and  are  indescribably  happy  in  the  possession  of 
this  salvation,  and  in  our  fellovvsliip  with  Christ  Jesus. 

7.  That  in  the  ages  to  come]  God  lias  produced  us  as  an  ex- 
ample, and  one  which  shall  be  on  record  through  all  genera- 
tions, that  he  quickens  dead  souls  :  that  he  forgives  the  sins 
«)f  tlie  most  sinful  when  they  repent,  and  believe  in  Christ 
Jesus.  So  that  what  God  has  clone  for  tlie  sinners  at  Ephesus, 
tvill  serve  as  an  encouragement  to  all  ages  of  the  world  :  and 
on  this  evidence  every  preacher  of  the  Gospel -may  boldly 
proclaim  that  Christ  saves  unto  the  uttermost  all  that  come 
linto  God  through  him.  And  thus  the  exceeding  riches  of  his 
grace  will  appear  in  the  provision  he  has  made  for  the  salva- 
tion of  both  Jews  and  Gentiles.  This  observation  of  the  apos- 
tle is  of  great  use  and  importance  ;  because  we  are  authorised 
to  state,  in  all  the  successive  ages  of  the  world,  that  he  who 
saved  the  sinners  at  Ephesus,  is  ever  ready  to  save  all  who, 
like  tlicm,  repent  of  their  sins,  and  believe  in  Christ  Jesus. 

8.  For  by  grace  are  ye  saved;  through  faith]  As  ye  are 
now  brought  into  a  state  of  salvation,  your  sins  being  all 
blotted  out,  and  you  made  partakers  of  the  Holy  Spirit;  and 
having  a  hope  full  of  inunortality,  you  must  not  attribute  tliis 
to  any  works  or  merits  of  yours  ;  "for  when  this  Gospel  reached 
you,  you  were  all  found  dead  in  trespasses,  and  dead  in  sins ; 
therefore  it  was  God's  free  mercy  to  you,  manifested  through 
Christ,  in  whom  ye  were  commanded  to  believe;  and  having 
believed  by  the  power  of  the  Holy  Spirit,  ye  received,  and 
were  sealed  by  the  Holy  Spirit  of  promise  :  so  that  this  salva- 
tion is  in  no  sense  of  yourselves,  but  is  the//'ee  gift  uf  God, 
and  not  of  any  kind  of  works ;  so  that  no  man  can  boast  as  ha- 
ving wro:iglit  out  his  own  salvation,  or  even  contributed  any 
thing  towards  it.  By  grace  ye  are  saved  through  faith  in 
Christ.  This  is  a  true  doctrine,  and  continues  to  be  essential 
to  tlie  salvation  of  man  to  the  end  of  the  world. 

But  whether  are  we  to  understand  faith  or  salvation  as 
being  the  gift  of  God  7  This  question  is  answered  by  the 
Greek  text,  rri  yap  xa'pin  ert  aeaoxrucuui  6ia  tyj;  ni^!:cjs'  kui 
TOVTO  ovK  ei  vjiwv  Qtov  to  Soipov,  ovK  el  epycov  iva  jir]  tis  Kav- 
Xwrirai.  "By  this  grace  ye  are  saved  through  faith:  and 
THIS  [TOVTO,  this  salvation]  not  of  you  ;  it  is  the  gift  of  God, 
not  of  works  :  so  that  no  one  can  boast."  "  Tlie  relative 
TOVTO,  this,  which  is  in  the  neuter  gender,  cannot  stand  for 
■ni'^ii,  faith,\vh\c\\  is  ihe  feminine  ;  but  it  has  the  wliole  sen- 
tence that  goes  before  for  its  antecedent."  But  it  may  be 
asked,  is  nox.  faith  the  gift  of  God  1  Yes,  as  to  the  grace  by 
which  it  is  produced  :  but  tlie  grace  or  poicer  to  believe,  and 
the  act  of  believing,  are  two  diflTerent  things.  Without  tlie 
grace  or  power  to  believe,  no  man  ever  did  or  can  believe  ;  but 
with  th&t  power,  the  act  of  faith  is  a  man's  own.  God  never 
believes _/or  any  man,  no  luore  than  he  repents  for  him  :  the 
penitent,  through  this  grace  enabling  him,  believes  for  him- 
self; nor  does  he  believe  liccessarily  or  impulsively, whon  he 
has  that  power  :  the  power  to  believe  may  be  pi-eseht  long  be- 
fore it  is  exercised,  else  why  the  solemn  warnings  with  which 
we  meet  every  where  in  the  word  of  God ;  and  thrcatenings 
against  those  who  do  not  believe  ?  Is  not  this  a  proof  that  such 
persons  have  the  pomer,  but  do  not  use  it :  they  believe  not, 
and  therefore  are  not  established.  This,  therefore,  is  the  li'Ue 
^8 


unto  good  works,  v  which  God  hath  before  w  ordained  that  we 
should  walk  in  them. 

11  Wherefore  "remember,  that  ye  being  in  time  past  Gen- 
tiles in  the  flesh,  who  are  called  Uncircumcision  by  tliat  which 
is  called  >'the  Circumcision  in  the  Jlesh  made  by  hands ; 

12  '  That  at  that  time  ye  were  without  Christ,  "■  being  aliens 
from  the  commonwealth  of  Israel,  and  strangers  from  b  the 
covenants  of  promise,  "  having  no  hope,  d  and  Without  God  in 
tlie  world  : 

13  "  But  now  in  Christ  Jesus,  ye  who  sometimes  were  f  fat 
off,  are  made  nigh  by  the  blood  of  Christ. 

uDeii.326.  Psalm  100.3.  Isaiah  19.25.&29.S3.&  44.21.  .Iohn3.3,5.  1  Cor.3.9. 
2Cor.5.5,  17.  Chap.4.24.  Til. 2.14— v  Chap.1.4.— w  Or,  prepared.— x  1  Cor.12.2. 
Chap. 5.8.  Col.l.21.&.a.I3.— y  Rom. 2.28,29.  Col.2.11.— z  Ch.4.13.Col.  1.21.— a  See 
Kiek.lS.a  .lohii  10. 16.— 1.  Roni.9.4,S.— c  1  Thes3.4.l3.— d  Gal.4.3.  1  Thess.4.5.— 
eGal.3.iS.-rAcl32.39.   Vcr.l7. 


State  of  the  case  ;  God  gives  the  power,  man  uses  the  power 
thus  given,  and  brings  glory  to  God  ;  without  the  power,  no 
man  can  believe :  with  it,  any  man  may. 

10.  For  ice  are  his  tvorkmansliip]  So  far  is  the  salvation 
from  being  our  own  work,  or  granted  for  our  own  work's 
sakE,  we  are  ourselves  not  only  the  creatures  of  God,  but  our 
nUtc  crGation  was  produced  by  his  power ;  for  we  arc  created 
in  Christ  Jesus  unto  good  icorks.  He  has  saved  us  so  that 
we  may  show  forth  the  virtues  of  Him  who  called  us  from 
darkness  into  his  marvellous  light.  For,  though  we  are  not 
saved  for  our  good  works,  yet  we  are  saved  that  we  may 
perform  good  works  to  the  glory  of  God,  and  the  benefit  of 
man. 

Which  God  hath  before,  ordained]  Oif  izporjTuinaazv  ;  for 
wliicli  God  l)efore  prepared  us,  tliat  we  might  walk  in  tlicni. 
For,  being  saved  from  sin,  we  are  made  partakers  of  the  Spi- 
rit of  holiness ;  and  it  is  natural  to  that  Spirit  to  lead  to  the 
practice  of  holiness ;  and  he  who  is  not  holy  in  his  life  is  not 
saved  by  the  grace  of  Christ.  The  before  ordaining,  ur  rather 
preparing,  must  refer  to  the  time  wlien  God  Ijegan  the  ncvf 
creation  in  their  hearts  ;  for,  from  the  first  inspii'ation  of  (iud 
upon  tlie  soul,  it  begins  to  love  holiness  :  and  obedience  to  llio 
will  of  God  is  tlie  very  element  in  which  a  holy  or  regenerated 
soul  lives. 

11.  Wherefore  remember]  That  ye  may  ever  see  and  feel 
your  tibligations,  to  live  a  pure  and  holy  life,  and  be  unfeign- 
edly  thankful  to  God  for  your  salvation;  remember  that  ye 
V)ere  once  heathens,  in  Ihefiesh,  without  tlie  pure  doctrine; 
and  under  the  intUience  of  your  corrupt  nature ;  such  as  by 
the  Jews,  (who  gloried,  in  consequence  of  tlieir  circumcision, 
to  be  in  covenant  with  God,)  were  called  uncircumcision.,  i.e. 
jiersons  out^f  the  Divine  covenant,  and  having  no  riglit  or 
title  to  any  blessing  of  God. 

12.  ThcU  at  that  time  ye  tcCrc  without  Christ]  Not  only 
were  not  Christiayis,  but  had  no  knowledge  of  the  Christ  or 
Messiah,  and  no  title  to  the  blessings  which  were  to  procecJ 
from  him: 

Aliens  from  the  commonwealth  of  Israel]  Ye  were  by  your 
birth,  idolatry,  &c.  alienated  from  the  commonwealtli  of  Is- 
rael ;  from  the  civil  and  religious  privileges  of  the  Jewish 
people. 

Strangers  from  the  covenants  of  promise]  Having  no  part 
in  the  promise  of  the  covenant  made  with  Abraham,  whether 
considered  as  relating  to  his  wa^jera/  or  spiritual  seed:  and 
no  part  in  that  of  the  covenant  made  at  Horeb  with  the  Israel- 
ites, when  a  holy  law  was  given  them,  and  God  condescend- 
ed to  dwell  among  them,  and  to  lead  them  to  the  Promised 
Land. 

Having  no  hope]  Either  of  the  pardon  of  sin,  or  of  the' 
resurrection  of  the  body:  nor  indeed  of  the  immurtality  oi 
the  soul.  Of  all  these  things,  the  Gentiles  had  no  rational  or 
well-grounded  hope. 

Without  God  in  llie  world]  They  had  gods  many,  and  lords 
many  ;  but  in  no  Gentile  nation  was  the  true  God  known  ;  nor 
indeed  had  they  any  correct  notion  of  the  Divine  nature.  'Their 
idols  were,  hy  nature,  no  gods;  they  could  neither  do  evil 
nor  good ;  and,  therefore,  they  were  properly  leithout  God, 
liaving  no  tiaie  object  of  worship,  and  no  source  of  comfort. 
He  who  has  neither  God  nor  Christ,  is  in  a  most  deplorable 
state;  he  has  neither  a  God  to  worsliip,  nor  a  Christ  to  justify 
him.  And  this  is  the  state  of  every  man  who  is  living  without 
the  grace  and  spirit  of  Christ.  All  such,  whatever  they  may 
profess,  are  no  better"than  practical  atheists. 

13.  Ye  rcho  sometimes  were  far  off]  To  be  far  off,  and  to  be 
near,  are  sayings  much  in  use  among  the  Jews  ;  and  among 
them,  to  be  near,  signifies,  1.  To  be  in  the  approbation  or  fa- 
vour of  God  ;  and,  lo  be  far  off,  signifies  to  be  under  his  dis- 
pleasure. So  a  leicked  Jew  might  be  said  to  be  far  off  from 
God,  when  he  was  exposed  to  his  displeasjire ;  and  a  holy 
man,  or  a  genuine  penitent,  might  be  said  to  be  nigh  to  God, 
because  such  persons  are  in  \\\s  favour.  2.  Every  person  who 
offered  a  sacrifice  to  God  was  considered  as  having  access  to 
Him,  by  the  blood  of  that  sacrifce  ;  hence  the  priests,  whose 
otHce  it  was  to  offer  sacrifices,  were  considered  as  being  nigh 
to  God.  Ami  all  who  brought  gifts  to  the  altar,  were  consi- 
dered as  approaching  {.he  Wmighly.  3.  Being /aro^,  signified 
the  state  of  {heGe?itiles  as  contradistinguished  from  IheJews, 
who  were  nigh.  And  these  expressions  were  used  in  refer- 
ence to  tlie  tabernacle,  God's  dwelling-place  among  the  Israel- 
ites; and  tlie  sacrifices  there  offered.  All  those  who  had 
access  to  this  tabernacle,  or  were  ?iigh  to  it-,  or  encamped 
about  it,  were  said  to  be  nigh  to  God;  those  who  had  no  acci/ss 


How  tlie  church  of  Christ 


14  For  8  he  is  our  peace,  h  who  liath  made  hotli  one,  and  hath 
broken  down  tlie  middle  wall  of  partition  between  us; 

15  i  Having  abolished  k  in  his  Jk-sli  the  enmity,  even  the  law 
of  commandments  contained  in  ordinances  ;  for  to  make  in 
himself  of  twain,  one  i  new  man,  so  making  peace 

16  And  that  he  might  "'  reconcile  both  unto  God  in  one  body 
by  the  cross,  "  having  slain  the  enmity  »  thereby  • 

U  And  came  p  and  preached  peace  to  you  which  were  afar 
oflT,  and  to  i  them  that  were  nigh. 

umo^theFa^therf^''  '"""  '^^  """'^  *^^^^  """"^^  ' ''^  one- Spirit 


CHAPTER  II. 


is  founded  and  huilt  up. 


.  \l  t^r°n  ""''■.^f'""^.  ye  are  no  more  strangers  and  forei-nor^ 
bin  ^  fellow-citizens  with  the  saints,  and  Sf  "the  liouselfoW  of 

20  And  are  >•  built  „.  upon  the  foundation  of  the  "  ano<;llea 
"r.ni'™^     "'  •'"'"'  ^'"'■'''  ''™^^""  '^^'"S  niic  chief  corner 

unt;^::  h;:]y"[^.i[^!,i^t^;!:^i::j>i!'^  '^»-''  '"s^''-"-.  ^oweti. 
cii^  th:;3"t;jsp!ru:""  '""''^'  '°°'""='" '°'  ^  ^^^'^"'»"°"  °f 


to  It,  were  said  to  be  far  off.    Hence  the  latter  phrase  is  used 
to  distinguish  the  Gentiles  from  the  Jewish  people  ;  and  this 
appears  to  be  the  incanitig  of  the  prophet,  Isa.  Ivii.  19     /  cre- 
ate the  fruit  of  the  lips,  peace,  peace  to  liim  tliat  is  far  ofK 
and  to  hiin  that  is  near,  saith  the  Lord :  i.  e.  I  n-ive  cause  of 
praise  and  rejcicing  lo  the  Gentile  as  well  as^o  the  Jew 
AiK  to  this  (Scripture,  and  to  this  thing,  the  apostle  seems-herc 
to  allude,     lou,  Gentiles,  who  were  unacquainted  with  God 
and  were  even  without  God  in  the  world,  are  broii<'ht  to  an 
acquaintance  with  Him  :  and  are  now,  through  Chr'i<^t  Jesus 
brought  into  the  favour  and  fellowsliip  of  God.     And  as  the 
Jews  of  old  approached  God  by  the  blood  of  their  sacrifices 
so  you  approach  Him  hij  the  blood  of  Christ  ^^cnjices, 

14.  For  he  is  our  peace]  Jesus  Christ  has  died  for  both 
.lews  and  Gentiles,  and  has  become  a  peace-offering,  mW 
s/ia/ow,  to  reconcile  both  to  God,  and  to  each  other 
be lilferfo '  b'oth'peill"'^^  '^°''°"'^  °"^  '^'^"^•'^^'  °"'  °f  ^'■^^ 
Tnrfll'""?''''''  ''■'^M"f  partition]  By  abolishing  the  law  of 
f,,r  n^nni'"^"'^'''  \  ha«rei"oved  that  which  kept  the  two 
artics  not  only  in  a  stateof  separation,  but  also  at  variance 
1  lus  expression,  the  middXe  wall,  can  refer  only  to  that  niosi 

S.'uveen  Mfi''''''r  V''"l^'  '^'^  -'^^^'^'^  '^^^'^  a""  customs  nide 
i,  ,•.(■!?." /'Ti"'"'"'^  ''•"  "^'"=''  "atinns  whomsoever.  Some  thiirk 
nViilevVu.  '■  ""f "'"'  '"^','""'  °f  living  among  the  Gentiles ; 
sr/  r^^nn  '^1  '-'"^'--'^^^-.o^'-eJ  to  live  in  some  place  iy  ^Aem- 
hr-iihen  n'ii I','  '"''''  '"^  'W'  ?'  ^  f""'''  ''^^"''^'^n  tl^eu.  and  their 
r.e,nvH?°  "'"■''•  ,  ^"'^'''''''  wliercver  they  went,  their  own 
rite.s  ordnances,  and  ciistom.s,  were  a  sufficient  separation 
between  them  and  others :  and  as  Jesus  Christ  abolished  those 
customs,  admitting  all  into  his  church,  both  Jews  and  Gcn^ 
tiles,  by  repentance  ami  faith;  he  may  be  saKl  to  have  bro- 
of  rl  H^t"  t'h.  ',',"•  r  T".  "-^  V^irtition.  When,  at  the  death 
bottom,  1  was  an  emblem  that  the  way  to  the  holiest  icas  laid 
o;;e)i,and  that  the  people  at  large,  both  Jews  and  Gentiles, 
V  ere  to  have  ofre.,-s  to  the  holiest  by  the  blood  of  Jesus,  i^omo 
Ihink  Iicrc  is  an  allusion  here  to  the  wall  called  chel,  which 
separated  the  court  of  Israel  from  the  court  of  the  Gentiles  ■ 
but  this  was  not  broken  down  till  the  temple  itself  was  de- 
stroyed: and  to  this  transaction  the  apostle  cannot  besupnosed 
I'his  c  itstir  "  ""^  '"'"^ ''''''"  ^'"  '°"=  '*"'^''  ^'"^  ^""'''"S  °f 
15  i/«r/n_g-  abolished  in  his  fesh]  By  his  J«rar«a</ow  and 
r  7,  '■  'J  ?'  ""'y '"■''^'«  an  atonement  for  sin,  but  he  appoiiit 
J/.J  ,  u  ""  '■[  \'P'>"<:''^"tion  U)  God,  and  of  love  to  each 
nMc;-,tobepi-eaclied  in  all  nations;  and  thus  glory  was  brou-ht 

ditn;^,d"  m^Sii'f^^;;^.'  •  ^'"^  ""  ^^'•^"  i^-^^-  '■'"'^  S-d  will  were 

The  fHw;7y  of  which  the  apostle  speaks,  was  reciiirocal 

among  the  Jews  and  Gentiles.    Tlie  /«' •«i.,dctestcd  the  Gn, 

pl1^.t'i"",''V'"';'^'y  *''"°^V  ""-'"'  ^'^«  denomination  of  «,e,  ; 
the  to/to- had  the  Je,/-s  in  the  most  sovereign  contempt  be 
'ntTVl^  peculiarity  of  their  religious  rites  aid  ceremo- 
earth  '■""*'  "^  "^""^  ^""'  ""  "^"^  other  nations  of  The 

r/;,;  toM)  of  commandments]  Contained  in,  or  rather  con- 
ccnuig  ordinances;  which  law  was  made  nicrely  for  tie 
purpose  of  keeping  the  Jews  a  distinct  people,  and  no^nt  n^ 
out  t he  Son  of  God  till  he  should  come.  Wh'en  therefore  hi 
end  of  Its  msti  ution  was  answered,  it  was  no  longer  7ieces 
sary  ;  and  Christ  by  his  death  abolished  it 
nle  Jwt'  'f  '"■;»■' f-/l  To  make  one  church  out  of  both  poo- 
pie,  which  should   be  considered  the  body  of  which  Jesii^ 

church' 'nnwr'-  /'"%'""  "-^^}^-onenei  «m«,"one-'new 
chuich  ;  and  thus  he  makes  and  establishes  pears.    \  think 

"o^?4f«ff-^;h'  •  Th-^^have  a  saying,  Sephra,  fol.  121.  Who- 
world  -^4 X^''"'"'"^!,-"'^  ''"'nfi'^e>  I'rings  peace  to  the 
iTv  i  «<.«.i  •  ''l'^'""'',""^'"'"S  was  the  death  of  Christ ;  and, 
"y.'' />/«««  >s  restored  to  the  earth.  ' 

Jews  and  Pent  nL'5't'  'f"?'"''''  I'oth-in  one  body]  That  the 
aside  in. l.nf^^  ''"''''-?'■'"«  "n  the  Lord  Jesus,  might  lav 
tlu  m  }nHl  f^^  "f  !=ontention,  and  become  one  spiritual 
arrniX^  t7/n^n"^"'^  ."tluenced  by  the  Spirit,  and'  acting 
arrniaing  to  the  ;„7.rpyv/,,  of  the  (r-ospe/ 

bv  lisiniriMn^-  ?"''?'■''''""  '^'■I^veen  Godand  man  ;  and 
k^nsiVn     nil    re     '    r^'^  "^'^  ^"»<//.Vof  theii'    fal 

inw  ■      li   .l^nn    •'';/'3<-k'"i-'l"  ll'inks  that  abolishing  tlu. 

Je;c  and  Gentiles  mutually'  bore  tr.  each  otlier,  because  of  the 


16.  Ma 


diffeienceoi  their  respective  religious  icorship  And  that 

s/"y;;^S-tl,ee««„/y,  refers  to  the  ,  emorai  of  e\i  InTs  ind 

^jfee;,o«^  from  the  heart  of  man,  by   the  povver  of  Divh  « 

grace.     This  is  nearly  the  sense  given  abov?  ^  "^ 

nessofGodT„'"fnr."'^^'""/'''"^n"'f^  Proclaimed  the  readi- 

f  ii!?'  ;^'""  ''""««'^,  '«■«]  <^l"-ist  Jesus ;  jre  6ort,  Jews  and  Gen- 
ties,  have  access  by  one  Spirit,  through  the  influence  of  tl^a 
Holy  Ghost,  7.«/o //,e /^-a/Z/er,  God  Almighty.  Thi^  textisa 
plain  proof  of  the  Holy  Trinity.  Jews  and  Gentiles  are  to  ba 
presented  unto  Gy.the  Father  :  the  Spirit  of  God  works  h^ 
their  hearts,  and  prepares  them  for  this  presentation -and 
Jesus  Christ  \n,x.^^\iintroduces  them,  n'o  soul  can  ^havo 
access  to  God  but  by  Jesus  Christ ;  and  he  introduces  none 
bu  such  as  receive  his  Holy  Spirit.  All  who  receive  tint 
spirit,  are  equally  dear  to  him  ;  Ind  wliatever  tlieir  m  n'es  be 

Jf;^}^ ''''''' ■^""^ore  strangers]  In  this  chapter,  the  diurch 
rilhi.  V  "^TP'Tl  '°'''"'^'  ^vhich  has  a  variety'of  privileges, 
rights  etc.  founded  on  regular  charters  z.n^  grants.  The 
Gm<;/es  liaving  believed  in  Christ,  arc  all  incorporated  with 

he  behevuig  Jews,  in  this  holy  city.  Formerly,'when  any  of 
them  came  to  Jerusalem,  being  icJoi.  strangcrl  they  had  no 

sit"tfe°nn';;f  "h''''"'''?'''-"%'^°"'^'  '^'''^'^  "'«'«  ^eTthenl 
Prrn  =  o  °  r '°'?,-,  Again,  if  any  of  them,  convinced  of  the 
errors  of  the  Gentiles,  acknowledged  the  God  of  Israel  but ' 
did  not  receive  circumcisi.m,  he  might  dwell  in  the  land',  but 
he  had  no  right  to  the  blessings  of  the  covenant  ;  such  ini"l  t 
be  called  7raoo,«-o<  sojourners;  persons  who  haveno  proper- 
ty in   he  land  ;  and  may  only  rent  a  house  for  the  time  being 

Fellow-citizens  with  the  saints]  Called  to  the  enjoyment  of 
ecjual privileges  witli  the  Jews  themselves,  wlio,  by  profession 
were  a  holy  people;  who  were  bound  to  be  /io/y,  lind  tliei-e' 
fore  are  often  called  saints  or  holy  persons,  when  both  their 
hearts  and  conduct  were  far  from  being  right  in  the  s  el  it  of 
C^'L,^;;Ml'SSf  ^P°'"="  "'  ^--  --  the  coi'-ivXll 
Ofthe  household  of  God]  r]w  house  of  God  is  the  temnle  - 
he  temple  was  a  type  of  the  Christian  c/,«rc/<  .•  this  is  now 
become  God's  house  ;  all  genuine  believers  arc  considered  al 
t'ail7f'r'\  tV'I'r  f  tl.'isl>°"^e;  the  children  and  .«•! 
ta?(?.9  of  God  Almighty,  having  all  equal  rights,  privileaes 
and  advantages  ;  as  all,  through  one  Spirit,  by  the  Wcred  He-id 
of  the  family   had  equal  access's  to  God  :  and  eacl?infght  re 

ro-ibly"ontain"'""' ""'"''""'=''  «""-^'  "^  '"^  -""^""'d 
20.  And  ore  built  upon  the  foundation]  Following  the 
same  inetaphor,  comparing  the  church  of  Christ  toa  C(Vy,  and 
to  the  leniple  ;  the  believing  Ephesians  are  represented  as 
partsoj  that  building:  the.  living  stones,  out  of%Wdc  it  1 
pnncipally  (,,nned,  1  Pet.  ii.  4,  .';.  having  for  foundaHon 
the  ground-plan,  specification,  and  principle  on  which  it  wa4 
builded,)  tlie  doctrine  taught  by  the  prophets  in  the  Old  Tes- 
lament,  and  the  apostles  in  the  New.  Jesus  Christ  being  that 
corner-stone,  or  aKpoy.wiaio^,  the  chief  angle,  or  foundation 
corner-stone;  the  connecting  medium  by  which  both  Jews 
and  Gentiles  were  united  in  the  same  building.  Elsewhere 
Jesus  Christ  is  termed  the  foundation-stone.  Behold  I  lau 
in  /:wn  afonndation-sto7ie,  a  tried  stone,  a  precious  corner- 
s'one,  ls;u  xxviii.  16.  but  the  meaning  is  the  same  in  all  the 
places  Avhere  these  terms  foundation  or  corner-stone  occur  • 
lor,  in  laying  the  foundation  of  a  building,  a  large  stone  ia 
generally  placed  at  one  of  thcanglcs  or  corners,  which  serves 
to  orm  a  pai  t  of  the  two  walls  which  meet  in  that  angle 
vv  hen,  therefore,  the  apostle  says  that  Jesus  Christ  is  the  cTdet 
corner-stone,  it  means  such  a  foundation-stone  as  that  abovd- 
mentioned. 

21.  In  whom]  By  y-'hich  foundation  corner-stone,  Christ 
.testis,  all  the  building  cnwi^osea  of  converted  Jews  and  Gen- 
tiles ;  ftty  J  ranted  together;  avvnpiujXoynrntvn,  proprrly  joint- 
ed and  cnnnected  together  ;  groiclth  unto'  a  hoi,,  temple  ■  is 
co«/,«,,„//^  jncjTras/w  »■,  as  new  con  verts  iVoin  Jiidai.sin  or  hea- 
tlienism  flock  into  it.  It  is  not  a  Unishcd  building  ;  hut  will 
continue  to  increase,  and  be  viore  and  more  perfect,  till  the 
day  of  judgment.  '    •'      ''""'"= 

22.  In  whom  ye  also  arc  builded]  The  apostle  now  annlips 
the  metaphor  to  the  purpose  for  which  he  produced  it  retain- 
ing however  some  ofthe  lignraiive  expressions.  As  tlie  stonc<? 
in  a  temple  are  all  properly  placed,  so  as  to  form  a  complete 
house,  and  be  a  habitation  for  the  Deity  that  is  worslii  med 

239  '^ 


Huw  the  apnstle  was  fitted  fbr 


EPHESIANS. 


Ids  mission  to  the  Genlllcs 


there  :  so  ye  are  ull,  both  Ijelie.ving  Jews  and  Gentiles,  prepa- 
lej  by  the  doctrine  of  the  prophets  and  apostles,  under  the 
intiucnce  of  the  f'pirit  of  Christ,  to  become  a  habitation  of 
God;  a  clmrcli  in  which  God  shall  be  worthily  worshipped, 
and  in  wliich  liecnn  continually  dwell. 

1.  Many  supp;ise  that  the  apostle,  in  the  preceding  chapter, 
alludes  to  the  splendourof  the  Temple  of  Diana  at  Ephesus ; 
Which  was  reputed  one  of  the  wonders  of  the  world.  But, 
to  me,  this  opinion  does  not  seem  sufficiently  founded.  I  be- 
lieve he  has  the  Jeimsh  temple  continually  in  view  ;  for  that 
temple,  above  all  in  the  universe,  could  alone  be  said  to  be  a 
huhitaliiin  of  Clod.  I?oth  in  tJie  tabernacle  and  temple,  God 
dioelt  between  the  cherubim  ;  there  was  the  symbol  of  Xnspre- 
.lencc,  and  there  was  the  worship  performed  which  himself 
had  prescribed.  After  the  model  of  this  was  the  spiritual  tem- 
ple, the  Clu-islian  church,  constructed  ;  and  God  was  to  dioell 
intheo)i,ff,  as  1m  had  dwelt  in  the  o/Ae?-.  This  simile,  drawn 
from  the  temple  at  Jerusalem,  was  alone  worthy  of  the  apos- 
tle's design  :  to  have  alluded  to  the  temple  of  Diana,  would 
have  disgraced  Ins  subject.  And  as  many  at  Ephesus  were 
Jews,  and  well  acquainted  witli  tlje  temple  alJerusalem,  they 
would  both  feel  and  venerate  the  apostle's  simile,  and  be  led 
to  look  for  the  in-dwelli/ig  of  God,  that  which  distinguished 
the  Jewish  temple  from  all  others  on  the  face  of  the  earth. 

2.  The  church  xjf  God  is  very  properly  said  to  be  a  most  no- 
ble and  wonderful  work  ;  and  truly  worthy  of  God  himself. 
Tiiere  is  nothing,  says  one,  so  august  as  this  church,  see- 
ing it  is  tlio  temple  of  God.  Nothing  sij  worthy  of  reverence, 
seeing  (•oi]lTwells  in  it.  Nothing  so  ancient,  since  the  patri- 
archs ajii]  jirnphets  laboured  in  building  it.  Nothing  so  solid, 
?ince  Jesns  C/irist  is  the  foundation  of  it.  Nothing  more 
rlosely  united  and  indivisible,  since  he  is  Ihe  corner-stone. 
Nothing  so  loftii,  since  it  reaches  as  high  as  heaven,  and  to 
the  bosom  of  (iod  himself.  Nothing  so  regularsinA  itell  pro- 
portioned, since  tlie  Holy  Spirit  is  tl\e  architect.  Nothing 
more  beautiful ,  av  adorned  wiihgraaier  variety,  since  it  con- 
sists of  7f«bs  and  Gentiles  of  every  age,  country,  sex,  and 
condition  ;  the  mi  jihUest  pote)U  at  es,  the  most  renowned  law- 
givers, .the  most  profound  philosojiher.f,   the  most  eminent 


scholars,  besides  all  those  of  )rhom  the  world  was  not  worthy, 
have  formed  a  part  of  this  building.  Nothing  more. spacious, 
since  it  is  spread  over  the  whole  eailli,  and  takes  in  all  who 
liave  washed  their  robes,  and  made  tliem  wliite  in  the  blood 
ol'llie  Lamb.  Notliing  so  inviolable,  since  it  is  consecrated  to 
Jehovah.  Nothing  so  divine,  since  it  is  a  living  building, 
a}ii mated  and  inhabited  by  the  Holy  Ghost.  Nothing  so  bene- 
ficient,  seeing  it  gives  shelter  to  the  poor,  the  jcrelched,  and 
distressed  of  every  nation,  and  kindred,  and  tongue.  It  is  the 
pilacc  in  which  God  docs  his  marvellous  works  :  the  theatre 
of  his  justice,  mercy,  goodness,  and  truth— where  he  is  to  be 
sought,  where  he  is  to  be  found  ;  and  in  which  alone  lie  is  to 
be  letained. 

As  we  have  one  only  God,  and  oneonly  Saviour  and  Media- 
tor between  God  and  man,  and  one  only  inspiring  Spirit ;  so 
there  is  but  one  cliurch,  in  which  tliis  ineffable  Jehovah  per- 
foi-ms  his  work  of  salvation.  Tliat  cliurch,  however  scatter- 
ed and  divided  tlu-onghout  the  world,  is  but  one  building, 
founded  on  the  Old  and  New  Testaments  ;  having  but  one 
sacrifice,  tlie  Lord  Jesus,  the  Lamb  of  God,  that  takes  away 
the  sin  of  the  world. 

3.  Of  this  glorious  church  every  Christian  soul  is  an  epitome ; 
for,  as  God  dwells  in  the  churcli  at  large,  so  he  dwells  in  every 
believer  in  particular  :  each  is  a  habitation  of  God  through 
the  Spirit.  In  vain  are  all  pretensions  among  sects  and  par- 
ties to  the  privileges  of  the  church  of  Christ,  if  tliey  have  not 
the  doctrine  and  life  of  Christ.  Traditions  and  legends  are 
not  apostolic  doctrines  ;  and  showy  ceremonies,  are  not  the 
life  of  God  in  the  soul  of  man. 

4.  Religion  has  no  need  of  human  ornaments  or  trappings ; 
it  shines  by  its  own  light,  and  is  refulgent  with  its  own  glory. 
Where  it  is  not  in  life  and  power,  men  have  endeavoured  to 
produce  a  sprcions  image,  dressed  and  ornamented  with 
tlieir  own  hands.  Into  this,  God  never  breathed,  thereforeit 
can  do  no  good  to  man,  and  only  imposes  on  the  ignorant  ami 
credulous,  by  a  vain  show  of  lifeless  pomp  and  splendour. 
This  phantom  called  true  religion,  and  the  church,  by  its  vo- 
taries, is  in  heaven  denominated  vaiji  superstition  ;  the 
speechless  symbol  of  departed  piety. 


CHAPTER  III. 

Paiil,  a  prisoner  for  the  testimony  of  Jesus,  declares  his  knorcledgc  of  what  had  been  a  Tnysteryfrom  all  ages,  that  the  Gen- 
tiles should  be  fellow-heirs,  and  af  the  same  body  icith  the  Jews,  1 — G.  Of  lehich  doctrine  lie  teas  made  a  minister,  that 
he  might  declare  the  unsearchable  riches  of  Christ ;  and  make  known  to  principalities  and  powers  tliis  eteryial  purpose 
of  God.  7 — 12.  He  desires  them  jiot  to  be  discouraged  on  accomit  of  his  tribulations,  13.  His  jrraycr,  that  they  might  be 
■fi.lled  with  all  thefulness  of  God,  14—19.  His  doxology,  20,  21.  [A.  M.  cir.  4005.  A.  D.  cir.  61.  A.  U.  C.  S13.  An.  Imp. 
Neronis  Ca>s.  Aug.  8.] 


I'^OK  this  cause  I  Paul,  "  the  prisoner  of  Jesus  Christ,  •>  for 
you  Gentiles, 

2  (If  ye  have  heard  of  '=  the  dispensation  of  the  grace  of  God 

0  which  is  given  me  to  you-ward  : 

3  "  How  that  f  by  revelation  5  he  made  known  unto  me  the 
mystery  ;  ii  as  I  wrote  •  afore  in  few  words ; 

1  Wliereby,  when  ye  read,  ye  may  understand  my  knowledge 
k  in  the  mystery  of  Christ,  » 

hA.i      i  17,  "M.  Chap.4,1  &G.20.  Phi).  1.7, 13, 14,  16.  Col.4.3,  18.  PTim. 

1  '  t I    '      I.  0;il.5.ll.  Col.l.a4.  aTim.a  10.— cRom.l.5.&,11.13.   iCor, 

II      '      ',  ■     I  l.:r..-dActs9.15.&13.2.     Rom. 12.3.     Gal. 1.16.    VerseS.— 

e  Ai-i'.     '  i:.  :i  ;.:    •,  17,  IS. 


NOTlvS, — Verse  1.  For  this  cause]  Because  he  maintained 
that  the  Gentiles  were  admitted  to  all  the  privileges  of  the 
Jews,  and  all  the  blessings  of  the  New  Covenant,  without  be- 
ing obliged  to  fnibmit  to  circnmcision,  the  Jews  persecuted 
liim,  and  caused  him  to  be  imprisoned,  first  at  Ccesarea,  where 
he  was  obliged  to  appeal  to  the  Roman  emperor,  in  coiise- 
<)ucnce  of  which  he  was  sent  prisoner  to  Rome.  See  Acts 
x.xi.  21— 2S,  &c. 

The  prisoner  of  Jesus  Christ  for  you  Gentiles]  For  preach- 
ing the  Gospel  to  the  Gentiles,  and  showing  that  they  were  not 
bound  by  the  law  of  Moses,  and  yet  were  called  to  bs  fellow- 
itifiens  with  the  saints  ;  for  this  very  cause  the  Jews  perse- 
cuted him  unto  bonds,  and  conspired  his  death. 

2.  If  ye  hare  heard,  oftlic  dispetisation]  The  compound  par- 
ticle ciye,  whicli  is  commonly  translated  ;/  indeed,  in  several 
places  means  since  indeed,  seeing  that,  and  should  be  trans- 
lated 80  in  this  verse,  and  in  several  other  places  of  the  New 
Testament,  Seeing  ye  hare  heard  of  the  dispensation  of  God, 
which  is  given  me  to  you-irard :  this  they  had  ain])ly  learnt 
from  the  apostle,  during  his  stay  at  Ephesus,  for  he  had  not 
shunned  to  declare  unto  them  the  whole  counsel  of  God,  Arts 
XX.  27.  and  kept  nothing  back  that  was  profitable  to  them,  ibid. 
V.  20.  And  this  was  certainly  among  those  things  that  were 
inost  profitable,  and  most  necessary  to  be  known. 

By  the  di.ipensntion  of  the  grace  of  God  we  may  tinderetand 
either  the  apostolic  office  and  gifts  granted  to  t^t.  Paul,  for  the 
purpose  of  preaching  the  Gospel  among  the  Gentiles  ;  see 
Rom.  i.  5.  or  the  knowledge  which  God  gave  him  of  that  gra- 
cious and  divine  ;>/ra?/.  wliich  ho  had  formed  for  the  conversion 
ol  the  Gentiles.  For  the  meaning  of  the  word  economy,  see 
fne  note,  chap,  i.  10. 

3.  Hy  revelation  he  made  knoton  unto  me]  Instead  oi  cyv<o- 
piaf,  he  inods  known,  tyvMpwQr),  rvas  made  known,  is  the 
reading  of  AB<n)*FG.  several  others  ;  both  the  Syriac,  Cop- 
tic, Slavmiic,  Vulgate,  and  Itala  ;  with  Clemens,  Cyril,  Chry- 
srietom,  7'hcodoret,  Damasanus,  and  others  :  it  is  doubtless 
tlif  true  reading, 

230 


5  '  Which  in  other  ages  was  not  made  know-n  unto  the  sons 
of  men, ""  as  it  is  now  revealed  unto  the  holy  apostles  and  pi-o- 
phets  by  the  Spirit ; 

(3  That  the  Gentiles  "  should  be  fellow- heirs,  and  "of  tlie  same 
body,  and  p  partakers  of  his  promise  in  Christ  by  the  Gospel  • 

7  1  Whereof  I  was  made  a  minister  '  according  to  the  gift  of 
the  grace  of  God  given  unto  me  by  ^  the  eflectual  working  of 
his  power. 

f  aal.l.l-3.-j  Rom.lfiSri.  Col  1.26,  37.— h  rhap.  1.  9,  in.—!  Or,  a  little  before.— 
klCor.4.1.  Ch,6. 19.— 1  Acta  lO.aa  Kom.lG.S.'i.  Vor.9.— m  Cli,2.a).— n  fial.o.a, 
Z).  Ch.2.14._oCh.2.15.  16.— pOal.3.H,-qRom.l5.16.  Col.l.a3,25.-r Roin.l.S.- 
sRom.IS.lS.  Ch.1.19.  Coll.™). 


The  apostle  wishes  the  Ephesians  to  understand  that  it  was 
not  an  opinion  of  his  own,  or  a  doctrine  which  he  was  taught 
by  others,  or  wliicli  he  had  gathered  from  the  ancient  pro- 
phets; but  one  that  came  to  him  by  immediate  revelation  from 
God :  as  lie  had  informed  them  before,  in  a  few  zcords,  refer- 
ing  to  what  he  had  said,  chap.  i.  9 — 12. 

4.  Whereby,  when  ye  read]  When  ye  refer  back  to  them. 
Ye  may  understand  my  knowledge]  Ve  may  see  what  God 

has  given  me  to  know  concerning  what  has  been  hitherto  a 
mystery,  the  calling  of  the  Gentiles,  and  the  breaking  down 
the  middle  wall  between  them  and  the  Jews,  so  as  to  make 
both  one  spiritual  body  ;  and  on  the  same  conditions. 

5.  ^^'7lich  in  other  ages  was  not  made  known]  That  the  call- 
ing of  the  Gentiles  was  made  known  by  the  prophets,  in  dif- 
ferent ages  of  the  Jewish  cliurch,  is  exceedingly  clear ;  but  it 
certainly  was  not  made  known  in  that  clear  and  precise  matt- 
ner  in  which  it  was  now  revealed  by  the  Spirit,  unto  the 
ministers  of  t)ie  New  Testament :  nor  was  it  made  known  un- 
to them  at  all,  that  the  Gentiles  sliould  find  salvation  ■witliout 
coming  under  Hie  yoke  of  the  Mosaic  law  ;  and  that  the  Jews 
themselves  shc.ild  be  freed  from  that  yoke  of  bondage.  Theso 
were  discoveries  ti^taily  new,  and  now  reyealed  for  the  first 
time  by  the  Spirit  of  God. 

6.  TTiat  the  Gentiles  should  be  fellow-heirs]  This  is  the  siib- 
stance  of  that  mystei-y  wlJich  had  been  hidden  from  all  ages, 
and  which  was  now  made  known  to  the  New  Testament  apos- 
tles and  prophets ;  and  more  particularly  to  St.  Paul. 

His  promise  in  Christ]  That  the  promise  made  to  Abraham, 
extended  to  the  Gentiles,  the  apostle  has  largely  proved  in  his 
Epistle  to  tiie  Romans  ;  and  that  it  was  to  be  fiillilled  to  them, 
by  and  through  Christ,  he  proves  there  also  ;  and  particularly 
in  his  Epistle  io  the  Galatians.—Hec  Galat.  iii.  14.  And  that 
these  blessings  were  to  be  announced  in  the  preaching  of  the 
Gospel,  and  received  on  believing  it,  he  every  where  declares, 
but  more  especially  in  this  epistle. 

7.  Wlic reof  I  teas  made  a  minister]  Aianovii;,  a  dearon,  a 
servant,  acting  under  and  by  tlie  direction  of  the  great  was- 


He  preaches  among  the  Gentiles 


CHAPTER  III. 


the  unsearchable  rn^hef  of  Christ. 


8  Unto  me,  '  wlio  am  less  tlian  the  least  of  all  saints,  is  tliis 
grace  given,  tliat "  I  sliould  preach  among  the  Gentiles  v  the 
unsearchable  riches  of  Christ ; 

'J  And  to  make  all  men  see  what  is  the  fellowship  of  «  the 
mystery,  ^  which,  from  the  beginning  of  the  worlil,  liath  been 
hid  in  God,  '^  who  created  all  tilings  by  Jesus  Christ : 

10  •  To  the  intent  that  now  "  unto  the  principalities  and  pow- 
ers in  heavenly  places,  bmiglit  be  known  by  the  church,  tlie 
manifold  wisdom  of  God, 

1  1  OOI-.15.9.  ITim.l.n,  13.— 1.  OaM.lG.&2.fl.  I  Tim. 5.7.  2  Tim  1.  II.— vCh. 
1.7.  Col.l.Sr.— w  VerseS.  Ch.1.5.— .X  RoKi.lG.aD.  Vers«5.  1  Coc.i?.  Ool.l.iaj.— 
yPoii.33.0.  Joliii  1.3.  (.'ol.I.ie.  Ileb.1.2. 


ter,  Jesiis  Christ;  from  whom,  by  an  especial  call  and  revela- 
tion, I  received  the  apostolic  gifts  and  office  ;  and,  by  rriv  svcp- 
yciav  rris  dinuincM;  avriiv,  the  energy,  the  inipurking  of  Iti.i 
poicer,  this  Gospel  wliirh  1  preaclied  was  madcefrectual  to  the 
salvation  of  vast  luultitudcs  of  Jews  and  Gentiles. 

S.  Less  tlwn  Ike  trust  of  all  saints]  E\ax"''TOTSpio  Ttavrwv 
ayiMv.  As  tlie  design  of  the  apostle  was  to  magnifif  the  grace 
of  Christ  in  the  salvation  of  tlie  world,  he  uses  every  precau- 
tion to  prevent  the  eyes  of  the  people  from  being  turned  to 
any  thing  but  Christ  crucified:  and,  although  he  was  obliged 
to  speak  oi  himself  as  X\\e  particular  instrument  which  God 
had  chosen  to  bring  the  Gentile  world  to  the  knowledge  of  tlie 
truth  :  yet  he  does  it  in  such  a  manner,  as  to  show  that  the  ex- 
cellency of  the  power  was  of  God,  and  not  of  liim :  and  that, 
highly  as  he  and  his  fellow-apostles  were  honoured,  they  had 
the  heavenly  treasure  in  earthen  vessels.  To  lay  himself  as 
tow  as  possible,  consistently  with  his  being  in  tlie  number  of 
divinely  commissioned  men,  he  calls  himself  less  than  the 
least ;  and  isobligod  to  make  a  new  uord,  by  strangely  form- 
ing a  comparative  degree,  not  from  the  positive,  wiiich  would 
liavo  been  a  regular  grammatical  procedure,  but  from  the  su- 
perlative.  The  adjective  c\ayvi,  signifies  Ultle,  rXatraMv,  or 
fXarrwi/,  less,  and  fXaxirofi  least.  On  this  latter,  which  is 
the  stiperlulive  of  tXaxvi,  Ultle,  St.  Paul  forms  his  compara- 
tive e'SaxtS'orepiii,  less  than  the  least;  a  woid,  of  which  it 
would  be  vain  to  attempt  a  better  translation  than  thatglvcn  in 
our  own  version.  It  most  strongly  marks  the  unparalleled  hit- 
iilility  of  the  apostle ;  and  the  amazing  condescension  of  (iod, 
in  favouring  hiin  who  had  been  before  a  persecutor  and  blas- 
■4>lieiner,  with  the  knowledge  of  this  glorious  scheme  of  human 
redemption  ;  and  the  power  to  preach  it  so  successfully  among 
the  (ientiles. 

The  unsearchable  riches  of  Christ]  The  word  avc^ixviaaroi, 
{rotii  a,  privafire,  and  £fix''"'s<''i  '"  t''ace  out,  from  txfOi,  a 
Ktep,  is  exceedingly  well  chosen  here  :  it  refers  to  Ihefootstrps 
of  (Jod,  thepl(t.ns  he  had  formed,  the.  dispensations  which  he 
had  published,  and  the  innumerable  providences  which  he 
had  combined  to  prepare,  mature,  and  bring  to  full  effect  and 
view,  his  gracious  designs  in  the  salvation  of  a  ruined  world, 
by  the  incarnation,  p^ission,  death,  and  resurrection  of  his  Hon. 
There  were  in  these  schemes  and  providences  such  riches, 
such  an  abundance,  such  a  variety,  as  could  not  be  cornpre- 
liended  even  l)y  the  naturally  vast,  and,  through  tlie  Divine  in- 
spiration, unparalleledly  capacious  mind  of  the  apostle. 

Vet,  lie  w;is  lo  proclaim  among  the  Gentiles  these  astonish- 
ing wonders  and  mysteries  of  grace  :  and  as  he  proceeds  in 
this  great  and  glorious  work,  the  Holy  ripirit  that  dwelt  in 
liini,  opens  to  bis  mind  more  and  more  of  those  ric/ics  ;  leads 
him  into  l[ii>^(:  footsteps  of  the  Almighty  which  could  not  be 
investigated  by  man  nor  angel;  so  that  his  preaching  and 
epistles,  taken  all  in  their  chronological  order,  will  prove  that 
his  views  brighten,  and  his  discoveries  become  more  numer- 
oiis,  and  more  distinct,  in  proportion  as  he  advances.  And 
had  he  lived,  pioachcd,  and  written  to  the  present  day,  he  had 
not  exhausted  the  subject,  nor  fully  declared  to  the  Gentiles, 
tlie  uiisearchdhle  riches  of  Christ ;  the  endless  depths  of  wis- 
dom and  knowledge  treasured  up  in  him  ;  and  the  inlinity  of 
saving  arts,  and  saving  power,  displayed  by  him. 

"J.  And  to  mahe  all  men  see]  Kai  ^uriaai  Travra;,  and  to  il- 
luminate all ;  to  give  inf  ■..•million  both  to  Jews  and  Gentiles  ; 
to  alii)rd  them  a  sufficiency  of  light,  so  that  they  might  be 
nble  distinctly  to  discern  the  great  objects  exhibited  in  this 
Gospel. 

What  is  the  fellowship  of  the  mystery]  The  word  koivmuio, 
which  we  properly  translate  fellowship,  was  used  among  the 
Greeks,  to  signify  l\\e\v  religious  communities;  here  it  may  in- 
timate the  association  of  Jews  and  Gentiles  in  one  church  or 
body  ;  and  their  agreement  in  tliat  glorious  mystery  whichAvas 
now  so  fully  opened  relative  to  the  salvation  of  both.  Uut  instead 
of  KotiKtyvta,  fclUnrship.  niKin'i>iiia,  dispensation,  or  economy, 
is  the  reading  of  AliCDEFG.  and  more  than  fifty  others  ;  both 
the  Syriuc,  Cojtiic,  AJlhiopic,  Anneuinn,  Slavoniun,  Vulgate, 
and  haln,  willi  the  chief  of  the  Greek  Fathers.  Some  of  the 
best  printed  editions  of  the  Greek  text  have  the  same  read- 
ing: and  that  in  our  common  text  has  very  little  authority  to 
support  it.  Dispensation  or  economy,  is  far  more  congenial 
to  ttie  scope  of  the  apostle's  declaration  in  this  place  ;  he 
wished  to  show  them  the  cconnmij  of  that  7ni/stery  o(  hving- 
ing  Jews  and  Gentiles  to  salvation  by  faith  in  Christ  Jesns, 
.  which  God,  from  the  beginning  of  the  world,  had  kept  hidden 
in  his  own  iiffinite  mind  ;  an*  did  not  think  proper  to  reveal 
It,  even  when  he  projected  the  creation  of  the  world,  whirh 
had  respect  to  the  economy  of  human  redemption.  And  al- 
though the  itorld  teas  made  bi/  Jesns  Christ,  the  great  Re- 
deemer ;  yet  at  that  period,-  this  revelation  of  the  power  of 


11  "=  According  to  the  eternal  purpose  which  he  purposed  in 
Christ  Jesus  our  Lord  : 

\l  hi  Avhom  we  have  boldness  and  <•  access  °  with  confidence 
by  the  faith  of  hiin. 

13  f  Wherefori-  I  desire  that  ye  faint  not  at  my  tribulations 
s  for  you,  h  which  is  your  glory. 

11  I'or  tills  cause  I  bow  my  knees  unto  the  Father  of  our 
Lord  Jesus  Christ, 

15  Of  whom  ■  the  whole  family  in  heaven  and  earth  is  named, 

z  1  Pe>  1  I'l-n  Rom. 8  ^18.  Ch.l.ai.  Col.I.ir,.  1  Pet.3,-32.— b  1  Cor.3.7.  I  Tim  3. 
li;.— r  Lli  1.9— JCh.a.18— c  lleh.l.li;.— f  A,;3  H.'ii.  Phil. 1.14.  1  Thesa.  3.  3.— 
Z  Vcr.l.-hSCor.l.e.- iCll.1.10.    Phil.a.9,in,ll. 


(Jod,  the  design  of  saving  men,  Virhosefall  infinite  wisdom  had 
foreseen,  was  not  tlien  revealed. 

Who  created  all  things  by  Jesus  Christ]  Some  very  judicious 
critics  aie  of  o]Mnioii  that  this  does  not  refer  to  the  muteiinl 
creation  ;  and  that  we  shoidd  understand  the  whole  as  refer- 
ring to  \.\w  formation  of  all  G"d's  dispensations  of  griicc, 
mercy,  and  truth  ;  which  have  been  planned,  managed,  and 
executed  by  Christ  from  the  foundation  of  the  world  to  the 
present  time.  But  the  words  6ta  Ijjaou  Xjit^uv,  by  Jesus 
Christ,  are  wanting  in  ABCD'FG.  and  sevenil  others  ;  also  in 
the  S'yriac,  Arabic  of  Erjicn,  Coptic,  JElliiopic,  Vulgate,  and 
Ilala  ;  as  also  in  several  of  tlie  Fathers.  Griesbach  has 
thrown  the  words  out  of  the  text,  and  Professor  White  says, 
"  certissirne  delenda,"  tlicy  are  iitdisputobiy  spuri'tus.  The 
text  therefore  should  be  read,  Wliich  from  t!ie  beginning  of 
the  world  had  been  hidden  in  God,  Irho  created  all  tUing's. 
No  inferiority  of  Christ  can  be  argued  from  a  clause  of  whose 
spuriousness  there  is  the  strongest  evidence. 

10.  'J'liat  now  unto  the  principaliiies  and  poircrs  in  hea- 
venly places]  Who  are  these  principalities  and  powers'? 
Some  tiiink  evil  angels  ai"e  intended,  because  they  are  thus 
denominated,  chap.  vi.  12.  Ot!u?rs  think  good  angels  aro 
meant  ;  for,  as  these  heavenly  beings  are  curious  to  investi 
g.'ite  the  wondrous  economy  of  the  <!o=pel,  though  they  are 
not  its  immediate  objects,  see  1  Pet.  i.  12.  it  is  quite  consistent 
with  t!ie  goiiduc'-'s  of  God,  to  sivctheni  that  satisfaction  wliiclj 
tlvy  require.  And  in  this  discovery  of  the  Gospel  plan  of 
salvation,  which  reconciles  t/iings  in  heaven  and  things  in 
earth,  both  men  and  angels,  these  pure  spirits  are  gre'itly  iiv 
tercsted,  and  their  praises  to  the  Divine  lieing  rendered  much 
more  abundant.  Others  imagine  the  Jewish  rulers  and  ra/>- 
bins  are  intended,  particularly  those  of  them  which  were 
converted  ti  Cliristianity,  and  whrj  had  now  learnt  from  the 
preaching  of  the  Gosjiel,  what  as  Jews,  they  could  never  liave 
known.  I  have  had  several  opportunities  of  showing,  that 
this  sort  of  phraseology  is  frequent  among  the  Jews  ;  and  in- 
deed not  seldom  used  in  the  New  Testament.  Dr.  Mackniglit, 
whose  mode  of  arguing  against  this  opinion,  is  not  well  cho- 
sen, supposes,  that  "tlie  different  orders  of  angels  in  lieaven 
are  intended  ;  whoso  knowledge  of  (Jod's  dispensations  must 
be  as  gradual  as  the  dispensations  themselves  :  consequently, 
their  knowledge  of  the  manifold  wisdom  of  God  must  have 
been  gi-eatly  increased  by  tlie  constitution  of  the  Cln-istian 
church."  Of  this  tlwre  can  be  no  dou'.it,  whether  the  terms 
in  the  te.xt  refer  to  them  or  not. 

By  tlie  churcli]  That  i.s,  by  the  Christians;  and  by  the 
wonderful  things  done  in  the  church;  and  bytlie  apostles 
who  were  its  pastors. 

The  manifold  icisdom  of  God]  'II  roXun-oiffiXof  anibta,  that 
multifarious,  and  greatly  diversified  wisdom  of  God ;  laying 
great  and  infinite  plans,  and  accomplishing  them  by  endless 
means,  through  the  whole  lapse  of  ages  ;  making  every  occur- 
rence subservient  to  the  purposes  of  his  infinite  mercy  and 
goodness.  God's  gracious  design  to  save  a  lost  world,  by  Jesua 
Christ,  could  not  be  defeated  by  any  cunning,  skill,  or  malice 
of  man  or  devils:  whatever  hinderances  are  thrown  in  the 
way,  Ilis  wisdom  and  powercan  remove  ;  and  his  infinite  wis- 
dom can  never  want  (rays  or  meaos  to  effect  its  gracious  designs. 

11.  According  to  the  eternal  purpose]  Kara  TzpnQtaiv  twv 
aitovMv,  according  to  the  purpose  concerning  the  periods. 
This  seems  to  refer  to  the  complete  round  of  the  Jewish  sys- 
tem, and  to  that  of  the  Gospel.  I  have  often  observed  that, 
though  the  proper  grammatical  meaning  of  the  word  is  erer- 
during,  or  endless  duration ;  yet  it  is  often  applied  to  those 
systems,  j>eriods,  governments,  &c.  which  have  a  complete 
duration,  taking  in  the  whole  of  them,  from  their  commence- 
nient  to  their  termination  ;  leaving  nothing  of  their  duration 
unemhiiiced.  So  here,  God  purposed  that  the  Jewish  dispen- 
sation shoulil  commence  at  such  a  time,  and  terminate  at  such 
a  time  :  tliat  the  Gospel  dispensation  should  commence  when 
the  Jewish  ended,  and  terminate  only  with  time  itself;  and 
that  the  results  of  both  should  be  c«rf/ess.— This  is  probably 
what  is  meant  by  the  above  phrase. 

Wliich  he  purposed  in  Christ  Jesn.i]  lie  cjoirincv,  which 
he  made  or  constituted,  in  or  for  Chri-t  Jesns.  The  mani- 
festation of  Christ,  and  the  glory  which  sliould  follow,  were  the 
grand  (ilijects  wliiclifJod  kipi  in  view,  iuall  his  dispen.sations. 

12.  In  ichom  ice  have  boldness]  Ily  whom  ice,  Gentiles, 
have  Tr]v  -uppr/atav,  this  liberty  of  speech  ;  s<i  that  we  may  say 
any  thing  by  prayer  and  supplication  ;  and  rnv  npoaayi.iytjv, 
this  introduction,  into  the  Divine  presence,  by  faith  in  ("hrist. 
It  is  only  in  his  name  we  can  pray  to  God  ;  and  it  is  only  by 
him  that  we  can  come  lo  God:  none  can  give  us  an  introduc- 
tion but  Chrii^t  Jesus ;  and  it  is  only  for  his  sake  that  God  will 
cither  hear  oi  sure  ua.    It  iiou  ilic  "round  of  such  scriptures 

231 


St.  PauVs  prayer  for  the 


:  woulJ  grant  you,  k  acconling  to  the  riches  of  liis 
e  streiiglliencd  witli  might  by  his  Spirit  in  "'  the 


16  That  he 
gloi-y,  1  to  be 
inner  man ; 

17  "  Thui  Clirist  may  dwell  in  your  hearts  by  faith ;  that  yc, 
°  bluing  rooted  and  grounded  in  love, 

18  P  May  bo  able  to  coiiipiehend  with  all  saints,  1  what  is  the 
breadth,  and  length,  and  depth,  and  height; 

k  Horn 'IB     Ch  I  7      Phil  4,19     Col.1,27.— 1  Ch  6. 10.     Col.l.ll— m  Rom./.K. 
2Cor.4.  It— n.l„hii  14.25.  Ch.L'.i2.— o  Col.  l.a:5.&  2.;.— p  Ch.  1 .18. 


EPHESIANB. church  at  Ephcsun^. 

19  And  to  know  the  love  of  Christ,  which  passelh  knowledge, 
that  ye  might  be  filled  '  with  all  the  fulness  of  C^od. 

20  Now  °  unto  liiin  tliat  is  able  to  do  exceeding  abundantly 
«  above  all  that  we  ask  or  think,  "  according  to  the  power  tlial 
worketli  in  us, 

21  «  Unto  him  be  glory  in  the  church  by  Christ  Jesus,  through- 
out all  ages,  world  without  end.    Amen. 

q  Ro!Ti.ia.3,  11,  l-3.-r  Jtihn  l.U;.   Ch.1.23.    Col  a.O.IO.-s  Rom.W.aS.    Ju(le24.— 

1 1  ror.a.9--u  vcr.:.  Cui.i.io.-v  Roiu.ii.a;.^  ic.a?.  iieb  13.21. ^^ 


as  these,  that  we  conclude  all  our  prayers  m  the  name  and  for 
the  sake  cifJesun  Christ  our  Lord. 

13.  /  desire  thai  ye  fdnt  not]  In  those  primitive  times, 
when  there  was  much  persecution,  people  were  in  continual 
danger  of  falling  away  from  tlie  faith,  who  were  not  well 
grounded  in  it.  This  the  apostle  deprecates,  and  advances  a 
strong  reason  why  they  should  he  firm — "  I  suffer  my  present 
imprisonment,  on  account  of  deiuonstrating  your  privileges, 
of  which  the  Jews  were  envious :  I  bear  my  afflictions  pa- 
tiently, knowing  that  wliat  I  have  advanced  is  of  God,  and 
thus  1  give  ample  proof  of  the  sincerity  of  my  own  conviction. 
The  sufTerings,  therefore,  of  your  apostle  are  lionourahle  to 
you  and  to  your  cause ;  and  far  from  being  any  cause  why 
you  should  flint,  or  drmc  back  like  coicards,  in  the  day  of 
distress,  they  should  be  an  additional  argument  to  induce  you 
to  persevere." 

14.  For  this  cause  I  I>ow  my  knecs^  That  they  might  not 
faint,  but  persevere,  I  frequently  pray  to  God,  who  is  our 
God,  aiid  the  Father  of  our  Lord  Jesus.  Some  very  ancient 
and  excellent  MS.S.  and  Versions,  omit  the  words  tov  Kvpiov 
rijiMv  Inrrov  X/Jir"",  of  our  Lord  Jesus  Christ.  And  in  them 
the  passage  reads,  /  bow  my  knees  unto  the  Father.  The 
apostle  prays  to  (Jod  the  Father,  that  they  may  noi faint ;  and 
he  bows  his  knees  in  this  praying.  What  can  any  man  think 
of  himself,  who,  in  his  addresses  to  God,  can  eillier  sitvn  his 
seat,  or  stand  in  the  presence  of  the  Maker  and  Judge  of  all 
men  !  Would  they  sit  while  addressing  any  person  of  ordi- 
nary respoctiibilily  ?  If  they  did  so,  they  would  be  reckoned 
very  rude  indeed.'  Would  they  .sj7  in  the  presence  of  the  king 
of  their  own  laud "?  They  would  not  be  permitted  so  to  do. 
Is  God  then  to  be  treated  with  less  respect  than  a.  fetlow-mur- 
tal?  Paul  kneeled  in  praying.  Acts  xx.  36.  xxi.  5.  Stephen 
kneeled  when  he  was  stoned,  Acts  vii.  59.  And  Peter  kneel- 
ed when  he  raised  Tabitha,  Acts  ix.  40. 

Many  parts  of  this  prayer  bear  a  strict  resemblance  to  that 
olTcred'  up  by  Solomon,  2  Chron.  vi.  1,  &c.  when  dedicating 
the  temple,  he  kneeled  down  upon  his  knees  before  all  the 
congregation  of  Israel,  and  spread  forth  his  hands  towards 
heaven,  2  Chron.  vi.  13.  The  apostle  was  now  dedicating  the 
Christian  church  that  then  was,  and  that  ever  should  be,  to 
God  ;  and  praying  for  iliose  blessings  wliich  should  ever  rest 
on,  and  distinguish  it :  and  he  kneels  down  after  the  example 
of  Soiomon,  and  invokes  him  to  wliom  tlie  first  temple  was 
dedicated  ;  and  who  had  made  it  a  type  of  the  Gospel  church. 

)5.  Ofwitom  tlie  whole  family}  Believers  in  the  Lord  Jesus 
Clu-ist  on  earth;  tlie  spirits  oi  just  men  jnade  perfect,  in  a 
separate  state;  and  all  the  holy  angels  in  heaven,  make  but 
one  family,  of  which  God  is  the  Father  and  Head.  St.  Paul 
does  not  say  of  whom  the  families,  as  if  eacli  order  formed  a 
distinct  household :  but  he  snys  family,  because  they  are  all 
one,  and  of  one.  And  all'this  family  is  named,  derives  its 
origin  and  being,  from  God,  as  children  derive  their  name 
from  him  who  is  the  father  of  the  family  :  holy  persons  in 
heaven  and  earth  derive  their  being  and  their  holmess  from 
God,  and  therefore  his  name  is  called  upon  them.  Christ 
gives  the  name  of  Christians  to  all  the  real  members  of  his 
church  upon  earth  ;  and  to  all  the  spirits  of  just  men,  (saved 
fiince  his  advent,  and  through  his  blood,)  in  heaven.  They 
are  all  the  sons  and  daughters  of  God  Almighty. 

10.  That  he  mould  grant  you^  This  prayer  of  the  apostle 
is  one  of  the  most  grand  and  sublime  in  the  whole  oracles  of 
(Jod.  The  riches  of  the  grace  of  the  Gospel,  and  the  extent  to 
M'hii-h  the  soul  of  man  maybe  saved  here  below,  are  most 
emphalically  pointed  out  here.  Every  word  seems  to  have 
come  immediately  from  heaven;  labouring  to  convey  ideas  of 
Infinite  imi)ortance  to  mankind.  No  paraphrase  can  do  it 
justice,  and  few  commentators  seem  to  have  entered  into  its 
(spirit ;  perhaps  deterred  by  its  unparalleled  sublimity.  I  shall 
only  attempt  a  few  observations  upon  the  terms,  to  show  their 
force  and  meaning;  and  leave  all  the  rest  to  that  Spirit  by 
which  these  most  important  words  were  dictated. 

That  lie  would  grant  i/ou— You  can  expect  nothing  from 
)\im  hut  as  a  free  gift  through  Christ  Jesus  :  let  this  be  a  ru- 
ling sentiment  of  your  hearts  when  you  pray  to  God. 

According  to  the  richc»  of  his  glory]  According  to  the  mea- 
sure of  his  own  eternal /»/«£.«;  God's  infinite  mercy  and 
goodness  being  the  measure  according  to  which  we  are  to  be 
paved.  In  giving  alms,  it  is  a  maxim  that  every  one  should 
act  according  to  his  ahilily.  It  would  be  a  disgrace  to  a  king 
or  a  noOleiunn,  to  give  no  more  than  a  tradesman  or  a  pea- 
sant. God  aits  up  to  the  dignity  of  his  infinite  perfections; 
He  gives  according  to  the  riches  of  his  glory. 

To  he  strengthened  icith  might]  Ye  have  many  enemies, 
cunning  and  strong  ;  many  trials,  too  great  for  your  natural 
sticn!^ll> :  many  temptations,  whic'.i  no  human  power  is  able 
succfssifully  to  resist ;  many  duties  to  perform,  whii-h  cannot 
be  ncroinpiiflhed  by  the  strength  of  man  ;  therefore  you  need 
Divine  strength  :  ye  must  have  might ;  and  yc  must  be 
232 


strengthened  erery  where,  and  every  way  fortified  by  that 
might :  mightily  and  most  effectually  strengthened. 

By  his  Spirit]  By  tlie  sovereign  energy  of  the  Holy  diost. 
This  fountain  of  spiritual  energy  can  alone  supply  the  spirit- 
ual strength  wliich  is  necessary  for  this  s;j(n7«a/ irorA-  and 
conflict. 

In  the  inner  man]  In  the  sonl.  Eveiy  man  is  a  compound 
being:  he  has  a  io(/_'/ and  a  .5o»/.  TUc  oulicard  man  is  thai 
alone  which  is  seen  and  consiihred  by  men  ;  the  inward  man 
is  that  which  stands  particularly  in  reference  to  God  and  eter- 
nity. The  outward  man  is  strengtliencd  by  earthly  food,  &c. 
the  inward  man,  by  spiritual  and  heavenly  influences. 
Knowledge,  love,  peace,  and  holiness  are  the  food  of  the  in- 
ward man;  or  rather  Jesus  ('hrist,  that  bread  of  life  which 
came  down  from  heaven  :  he  that  eateth  this  bread,  sliall  live 
and  be  strengthened  by  it.  The  soul  must  be  as  truly  fed,  anil 
nourislicd  by  Divine  food,  as  the  body  by  natural  food. 

17.  7^hat  Christ  may  dwell  in  your  hearts  by  faith]  In  this, 
as  well  as  in  many  other  passages,  and  particularly  that  in 
chap.  ii.  21.  where  see  the  note,  the  apostle  compares  the  body 
or  church  of  true  believers  lo  a  temple,  which,  like  that  of 
Solomon,  is  built  up  to  be  a  habitation  of  God  thr<iugh  the 
Spirit.  Here,  as  Solomon  did  at  the  dedication  of  the  temple 
at  Jerusalem,  2  Chron.  vi.  1,  &c.  Paul  having  considered  the 
church  at  Ephesus  completely  formed,  as  to  evei-y  external 
thing,  prays  that  God  may  come  down  and  dtoell  in  it.  And 
as  there  could  be  no  indwelling  of  God  but  by  Chrisii,  and  U<> 
indwelling  of  Christ  but  hy  faith,  he  prays  that  they  may  havu 
such  faith  in  Christ,  as  shall  keep  them  in  constant  possession 
of  his  love  and  presence.  God,  at  the  beginning,  formed  man 
to  be  his  temple  ;  and  while  in  a  state  of  purity,  he  inhabited 
this  temple :  when  the  temple  became  defiled,  God  left  it.  in 
Uie  order  of  his  eternal  mercy,  Christ,  the  repairer  of  the 
breach,  comes  to  pm-ify  the  temple,  that  it  may  again  become 
a  fit  habitation  for  the  blessed  God.  This  is  what  the  apostle 
points  out  to  the  believing  Ephesians,  in  praying  that  Clirist, 
KaTotKiiaat,  might  intensely  and  constantly  dwell  in  tli^ir 
hearts  by  faith  ;  for  the  mans  lieart,  which  i»  not  God's  Iwuso, 
must  be  a  hold  of  every  foul  and  unclean  spirit;  as  Satan  ami 
his  angels  will  endeavour  \ofill  what  God  does  not. 

That  ye,  being  rooted  and  grounded  in  lore]  Here  is  a 
double  metaphor,  one  taken  from  agriculture,  the  other  from 
arc/iitecture.  As  trees,  they  are  to  be  rooted  in  love  ;  this  is 
the  soi7  on  whicli  their  souls  are  to  grow:  into  the  inliuitfl 
love  of  God,  their  souls,  by  faith,  are  to  strike  their  roots  ; 
and,  from  this  love,  derive  all  that  nourislunent  which  is  es- 
sential for  their  full  growth,  till  tliey  have  the  mind  in  them 
that  was  in  Jesus ;  c*-,  as  it  is  afterward  said,  till  they  are 
filled  with  all  the  fulness  of  God.  As  a  building,  their foun- 
'daticn  is  to  be  laid  in  this  love.  God  sq  loved  thQ  world,  thai 
he  gave  his  only  begotten  Son,  &c.  Here  is  the  ground  on 
which  alone  the  soul,  and  all  its  hopes  and  expectations,  can 
be  safe'ij  founded.  This  is  a. foundation  that  cannot  be  sha- 
ken ;  and  it  is  from  this  alone  that  the  doctrine  of  redemptio.;! 
flows  to  man  ;  and  from  tliis  alone  has  the  soul  its  form  ami 
comeliness.  In  this,  as  its  proper  si«7,  it  ^roi«s.  On  this,  aa 
its  only  foundation.  Uresis. 

18.  May  be  able  to  comprehend  with  all  saint-?]  'Iva  efi- 
cx»o-vrc  Kafa\a0€(Tdat :  these  words  are  so  exceedingly  ner- 
vous, and  full  of  meaning,  that  it  is  almost  impossible  to  trans- 
late them.  The  first  word  eliaxvniTe,  from  sj,  intensive,  and 
taxvoi,  ta  be  strong,  signifies  that  they  might  be  thoroughly 
able,byhav\ngbecn  strengthened  with  might,  hy  Cod's  power. 
The  second  word,  Kai-aXu/ito-Siii,  iVom  Kara,  intensive,  and 
Xaupavu,  to  lake,  catch,  or  sci2e  on,  may  be  translated,  that 
yeinay  frilly  catcJi,  take  in,  and  comprdieiid,  this  wondeifut 
mystery  of  God.  The  mind  must  be  rendered  apt,  and  the  sou) 
invigorated,  to  take  in,  and  comprehend,  these  mysteries. 

JMtat  is  the  breadth,  and  length,  and  depth,  and  baghti 
Here  the  apostle  still  keeps  up  the  metajilior,  comparing  the 
church  of  God  to  a  building ;  and,  as  in  order  to  rear  a  proper 
building,  formed  on  scientific  principles,  a  ground  plan  and 
specirication  must  be  previously  made,  according  to  which  the 
building  is  to  bo  constructed  ;  the  apostle  refers  to  this,  for  this 
must  be  thoroughly  understood,  without  which  the  budding 
could  not  be  formed.  Tliey  were  to  be  budded  up  a  heaveni^ 
hou'JC  a  hahitation  of  God  through  the  S/nril;  and  this  must 
have  its  latitude  or  breadth  :  it.s  longitude,  or  length  ;  its  alti- 
tude or  height ;  and  its  profundity,  or  depth. 

It  is  suiiposed  by  some,  that  tlie  apostle  is  here  alluding  to 
the  famous  temple  of  Diana,  at  Ephesus  ;  which,  as  I  have 
already  had  occasion  to  remark,  was  reputed  one  of  the  won.- 
dcrs  of  the  world,  being  in  length  425  feet ;  in  breadth  220  :  it 
was  supported  by  127  pillai-s,  each  60  feet  high  ;  was  builded 
at  the  expense  of  all  Asia;  and  was  220  years  m  being  com- 
pleted I  cannot,  however,  allow  of  this  allusion,  while  the 
(ipostle  had  a  nobler  model  at  hand  ;  and  one  every  way  more 
worthy  of  being  bronshi  into  the  comparison.    The  temple  o( 


Concluding  ohserratioixa 


Jerusalem  was  that  alono  wlifcli  lie  hod  in  view;  that  nlnne 
could  be  fitly  compared  lierc  ;  lor  that  was  built  to  be  a  habi- 
tation of  God;  that  was  Ilis  house,  and  that  the  place  of  His 
rest :  so  the  Christian  temple,  and  the  believing  heart  are  to 
be  the  constant,  the  endless  residence  of  (.'od  :  and  how  aii"ust 
must  that  edifice  be,  in  which  the  eternal  Trinity  dwells  '" 

But  what  can  the  apostle  mean  by  the  Oreadl/i,  len  "Ih  depth 

and  hejghl,  of  Me  love  of  God  1  Imagination  can  scarcely  frame 

any  satisfactory  answer  to  this  questi/jn.     It  takes  in  the  e/er- 

niuj  of  God.    God  is  love  ;  and  in  that,  an  infinity  of  breadth 

length,  depth,  and  height,  is  included  ;  or  rather  all  breadth 

length,  depth,  and  height,  are  lost  in  this  immensitij.    It  com-' 

prcliends  all  that  is  ahove,  all  that  is  htloic ;  all  that  is  pas'  and 

all  that  is  to  come.    In  reference  to  human  beings,  the  love  of 

i.od,  in  Its  BREADTH,  is  a  girdle  that  encompasses  the  globe  • 

it^  LENGTH  reaches,  from  the  eternal  purpose  of  the  mission 

of  (Christ,  to  the  eternity  of  blessedness,  v.-liich  is  to  be  spent  in 

his  loeOable  glories ;  its  depth  reaches  to  the  lowest  fallen  of 

Jhe  sons  of  Adam,  and  to  the  deepest  depravity  of  the  human 

lieart;  and  its  height  to  the  infinite  dignities  of  the  throne  of 

«.'hrlst.     He  (bat  overcomcth  icill  I  give  to  sit  down  wiUi  me 

yipon  my  thmnr,  as  I  have  overcome,  and  sat  down  with  the 

Father  upon  his  throne.     Thus  we  gee,  that  tlio  Father,  the 

<Vo«,  and  alltrue  believers  in  Him,  are  to  be  seated  on  Ihcsame 

throne!    Tliis  is  the  height  of  the  love  of  God  ;  and  the  height 

lo  which  that  love  raises  the  souLs  that  believe  in  Christ  Jesus  ' 

10.    To  knoiD  the  lore  of  Christ  which  jiasseih  knowledge] 

It  i.'^on  y  by  the  love  of  Christ  {.\\VLi  we  can  know  the  love  of 

tiod:  the  love  of  God  to  man  induced  him  to  give  Clirist  for 

Ills  redemption  :  <;lirist's  love  to  man  induced  him  to  give  his 

life's  blocd  for  his  salvation.    The  gift  of  Christ  to  man,  is  the 

weasure  of  Clip's  love  ;  the  death  of  Christ  for  man,  is  the 

tnen.<)ure  of  Clirist's  love,   txod  so  loved  the  world,  &c.    Christ 

loved  us,  and  gave  himself  for  i/s. 

Hut  how  ran  the  love  ol"  Clirist  wltich  passeth  knowledge,  be 
frnojrn?  IMany liave  laboiire,".  to  reconcile  this  seeming  con- 
Iradtclion.  If  wc  take  the  verb  j  i/urai  in  a  sense  in  which 
it  IS  frequently  used  in  the  New  Testament,  to  approve,  ac- 
/.nowlcdge,  or  arknotckdge  with  approhation  :  and  ypwatt 
>"sifiuly  comprehensio^i ;  tlieu  the  diflieultv  will  be  partly  re! 
in.ived.—  'That  y.;  may  acknowledge,  approve,  and  pnh'liclu 
orknowledgr,  that  love  of  G'od  which  surpaiwetli  knowled-e." 
n  e  can  uckmiwledge  and  approve  of  that  which  surpasses 
f.^nTContpreMnsimi.  We  cnnii..t  compi-diend  (Jon;  vetwccan 
fnww  that  he  is  ;  aj»)rnve  of,  lore,  adore,  and  serve  liiin.  In 
JikP  manner,  tnoiigli  we  cannot  comprehend  ihc  immensitvof 
the  love  of  Christ,  yet  wc  know  that  he  has  loved  us,  and 
trashed  us  from  our  sing,  in  his  own  blood:  and  wc  approve 
ol,  and  acknowledge  Hiin,  as  our  only  Lord  and  Saviour  In 
this  sense  wc  may  be  said  toknow  the  love  of  Christ  that  pass- 
eth knoivledge.  '^ 

Kilt  it  is  more  likely  that  the  word  yvoKrtg,  which  we  trans- 
iplojcnowledee,  signifies  here  science  in  general,  and  particu- 
^•iivy  that  .sci€«c«  of  which  the  J  rtiiins  boasted ;  and  that  in 
jvliieh  the  Greeks  greatly  exulted.  The  former  profe&sed  to 
have  tlie  key  of  knowledge,  the  secret  of  all  Divine  mysteric<!  • 
the  latter,  considered  their  philosophers,  and  then- svs/e;7i.s  of 
philosophy,  superior  to  every  thing  that  had  ever  b.>4  known 
among  men  ;  and  n-pnied,  on  this  account,  all  other  nations  as 


CHAPTER  HI. 


/",.'  "rr"r'"'j  ,  . ',"^"  "■-  "^■"^•'^  iMrt^s  uiiii  iiiey  mai/  /enow  the 
Uneofaod  winch  passeth  knowledge,  he  may  refer  to  all  the 
l...isl.-d  knowledge  of  iheJcwishdoctors;  and  to  all  the  greatly 
t-x  oiled  science  of  tlie  Greek  philosophers.  To  know  the  love 
of  Christ  infinitely  surpasseth  all  other  science.-This  "ives  a 
clear  and  satisfactory  sense.  " 

That  ye  miglu  be  jilted  with  all  the  fulness  of  God]  Amon" 
All  Ih.-  great  sayinss  m  thi.-.  prayer,  this  is  the  greatest.  To  be 
«7rf/'i«  =,^i'"''  ".''  t"-"'"'""?;  t"  be./?//erf  with  the  fitixess 

«t,  '/;nr.,^n.  T'^'"",""  "^,'"'>  "tterlybewildei-sthc  sense, 
and  confounds  the  uiulerstaiidiii"-  v.  <5v,.io<,, 

M..-t  people,  in  quoting  these  words,  endeavour  to  correct  or 
crpl.un  the  apost  e,  by  adding  the  word  communicable -hZ 
this  is  as  Idle  as  it  is  useless  and  impertinent.  Thea.ost le 
means  what  he  says ;  and  would  be  u7,derstood  i,  /uTown 
^"ean.ng.  Ry  th^ fulness  of  God,  ^^■e  are  to  understand  a 
those  gifts  and  graces  whicti  he  has  promised  to  best"  • 
^'//'",/„'*r  ,"■''"'''  '''^;"'Pf.>'scs  to  the  church.  To  be  filled  wiib 
nil  the  fulness  of  God,  is  to  have  the  whole  s.ml  filled  with 
meekm^s,  gentJeness,  gor,dness,  l„ve,  ju..tice,  holiness,  ..  ercv 
and  truth.  And.  as  what  God./?//.s-,  neillier  sin  tior  Sat;.n  ran 
Pll.  consequently  it  implies  that  the  soul  shall  be  emptied  of 
R  n  that  sm  shall  neither  have  dominion  «re,it,  nor  a  bcin' 
/nJL  }1  impn..sihlc  for  us  to  under.^t;ind  these  words  in  I 
/o«w  sense  tliau  this.  But  how  much  more  they  imply,  (for 
.^^r/  '7^',"  '-'"'"y'^  '  <==""^'  '^'l-  As  there  is  no  end  o  the 
m  Nt",!,?'""'-''  ""  ':";""'-^  '"  ^'"'  ""'■■'=>■  ""J  '«^-«  ^-f '■"  1      - 

b  I   id-i'etto'.'f'^^^^^^^ 

lioii ml.-,  bet  to  the  saving  infiuencc  whirh  God  will  disncnse  lo 

and'r  ^:jsi;^:;^r-  ^^'°  ^^^  "-'•  ="'^  -  ^"»"  -^^^' 

\v^*;i;rA,Ti„"""' '"'"."  ""^''"^  "•"■'^'"^''  i"s  short,  but  mo.<t 

Wn  s  in?^^,  Tl^'f '^"''':''  ""J  i^'i'^rgetic  prayer,  'tlie  apostle 
b  es-Tin.^  c.  me  •;?  T-''  f'^'"=  '"'"^'^  to  Ilimirom  whom  all 

V.        V r  '"<^a"i"g  "f^  these  words.    God  is  omnipo- 

*  UL,     VI.  G   g 


on.  this  chapter, 

tent,  therefore  he  Is  able  to  do  all  things ;  ai7d~^io  to  do  „w,^ 
CK  iTcpcaaov,  superabundunlly  above  the  greatest  almndanco 
And  who  can  doubt  this,  wlio  has  any  National  or  scrip"CrS 
views  of  his  power  or  his  love.  »>-ripiurai 

,..^  K  ""'*,"'^  ","^  "'"  ""'"^"1  ^°  <^»"  °^'^-  every  good  of  which 
we  have  heard :  every  good  which  God  has  promised  n  his 
word  ;  and  we  can  tliink  of,  or  imagine,  gooJs  and  blewings 
beyond  all  that  we  have  either  aein  or  read.  Yea,  wV  can 
jmugine  good  things  to  which  it  is  impf«sible  for  liTto  eive  a 
name ;  we  can  go  beyond  the  limits  of  all  human  descriptions  - 
nml'?„"n".'l!.l'"''  ?""" !''""  ''^'^"  ^""^  1'^  specified  in  his  word  ! 
c  A  /fr,n  1  T  '"'.'/ «^V^""'■  '■"•■'^'nation  of  gowl,  butimpo*. 
f.r,ni  e'er,.,/j,.  And  after  all,  God  is  able  to  do  more 
n.  r.o  i""  "'^  f^'^nask  or  think  :  and  his  ability  here  is  so 
neces.sai-ily  connected  with  his  willingness,  that  the  one  in 

i7i''^^X  '.',"''''f  ^  "T  °^''"^'' '  '""'■•  "f  ^^°'»'  consequence  wou"a 
it  be  to  tell  the  church  of  God,  that  he  had  power  to  do  so  and 
so.  If  there  were  not  implied  an  assurance  that  he  will  do  what 
his  power  can,  and  what  the  soul  of  man  ne-eds  to  lave  dm  e  1 
According  to  the  power  that  worketh  in  us]  All  hat  he  can 
t?\^,^,'"  ,  ""?  "^'^P'"">ised  to  do,  will  be\lone  a«ord^„"; 
to  what  he  liiLS  done ;  by  that  power  of  the  Holy  Ghost  rnf 
cvepyov^cvriv,  which  worketh  strongly  in  us;  acts  with  e«cr7w 
in  our  heai-ts,  expelling  evil,  purifying  and  refini  g  the  aflS^ 
tions  and  desires,  and  implanting  good  '^^"'""6  "'<=  anec- 

^U,lu  ^"',^f?/'  '^'"l^  P>«sessed  of  power  and  goodness,  be 
gH)iy  in  the  church,  be  unceas  ng  praises  ascribed  in  all  thn 
a^semlMies  of  the  neonleof  God,  wherever  these  gad  t^"i^^^ 
cmS.         '  ^'"1  ^^-I'ereyer  this  glorious  doctrine  slmllbl 

^if£.£'"''i?'"^''*"*^  Through  whom,  and  for  whom,  all  these 
""'raclesof  mercy  and  power  are  wrought. 

.„lf'';"^'"'"' ""  "?  **'^  ^'f  "<""'<'  "f  yccs,  through  all 
succeeding  generations ;  while  the  race  of  humin  bein^  con' 
tinues  to  exist  on  the  face  of  the  earth  ^ 

wJJ'*^/''  ":'""""'  "'^]  T«u  aiui/oj  TOiv  aiwviov,  throughout 
eternity ;  in  the  coining  world,  as  well  as  in  this.  The  song 
ol  praise  begun  upon  earth,  and  protracted  through  all  the  ee- 
nerations  of  men  ;  shall  be  continued  in  heaven,  by  all  that 
are  redeemed  from  the  earth,  where  eras,  limits,  and  periods 
■ire  no  more  forever.  >         r       "•■ 

Ame7i]  So  be  it !  So  lot  it  be !  and  so  it  will  bo :  for,  all  the 
counsels  of  God  are  faithfulness  and  truth ;  and  not  one  jot  or 
tittle  of  his  promise  has  failed,  from  the  foundation  of  the  world 
i'f  f!^'^!^'-''  r'''''y=  n"J"can  fail,  till  mortality  is  swallowed  up 
of  life  I  liereforc,  to  the  Father,  Son,  and  Holy  Ghost,  be  clory 
dominion,  power  and  thanksgiving;  now,  henceforth,  and  for 
ever.— Ainen  and  Amen.  ' 

M  \  ,^°'"  "'^""■a'  i'liportancc  of  the  matter  contained  in  this 
chapter,  and  the  sublimity  of  the /a,/ o-i.a^e  and  conceptions, 
there  IS  no  portion  of  the  New  Testament  equal  to  thi.s  Tho 
apostle  was  now  shut  up  in  prison,  but  the  word  of  the  ImA 
was  not  bound  :  and  the  kingdom  of  God  seems  lo  have  been 
opened  to  him  in  a  most  astonishing  manner.  There  seems  to 
have  been  exhibited  to  him  a  plan  of  the  Divine  counsels  and 
ronduc,  relative  to  the  salvation  «f  man,  before,  and  from  the 
foundation  of  the  world,  to  the  end  of  ti'me  :  and  while  wih 
the  eye  of  his  inind,  he  contemplates  this  plan,  he  describes  it 
:".'^"l":«f..,"L™f,?J. ''>:"rrLS'^Z^'^'l  'h'-'t  c"n  be  conceived ; 


ic  aposile  prays  that^hcr;  aVi:H«»,  /A»  t        '''"?"'''SC  at  once  the  most  elevated  that  can  be  conceived  • 

Grecian  writers.  In  the  notes,  I  have  already  observed  how 
hard  1  is  to  give  any  literal  translation  of  the  many  compound 
epithets  which  tho  apostle  uses.  Indeed  his  own  nervous  Ian. 
giiage  seems  to  bend  and  tremble  under  the  wei-ht  of  the  di- 
vine  idea.s  which  it  endeavours  to  express.  This  is  most  ob- 
vt!^'^,  1 .  '"  ,"'e  ?"-«y«'-  and  doxolo^y  which  are  contained  in 
^er^cs  14-21.   A  passjige  in  Thucydides,  lib.  vii.  cap.  Ixxxvii. 

h/Zu'  ■"'^  licgiye.s  an  account  of  the  total  overthrow  of 
the  Athenian  general  Nicias,  and  his  whole  army,  by  the  Si- 
cuians,  has  been  compared  with  this  of  the  apost'le;  'it  is  trulv 
a  grand  piece,  and  no  reader  can  be  displeased  with  its  intro- 
duction  hcrc-iv„r0n  re  toyov  rovro  E\in,,K0„  tcov  Kararou 
TToAc/ioi/  TovSc  »£,  'S-oi'  ycuecdat-Kai  toi;  rr.  KoaTn<ra(ri  Xauwno. 
rarov,  Ka,  rots  iiad>Oapttcri  iv^^yxss■aTov■  Kara  rravra  yap  Tavrmc 
viKTiUivTCS,  Kai  nvitv  o\iyov  a  ovkv  KaKOTzaHrirravTCi,  Trai'MXcOpia 
in,  rn  Xtyoiuvov,  Kai  T:i:t,OiKai  vna,  Kat  uv^cv  5,  rt  ovk  ukuiXcto- 
Kin  oAtyoi  aro  TroXXtJv  eir' oikov  aTrtvos-iinav—"  T]i\s  was  tho 
greatest  discomfiture  which  the  Greeks  sustained  durine  tho 
whole  of  this  war;  and  was  as  brilliant  lo  ihe  conqucrore  as 
It  was  ca  amitoiis  to  the  vanquished.  In  every  re.-jyert  they 
were  totally  defeated  ;  and  lliey  suffered  no  small  evil  in  every 
paiticular;  Uic  destruction  was  universal.  bt)lli  of  artuy  and 
navy;  ihere  was  nothing  that  did  not  peri.fh :  and  scarcely 
""y.;  ""'  "'  ^■''•s'  multitudes,  retunied  to  tlicir  own  homes  " 

1  tie  learned  ni.iy  compare  the  two  pas.-:aKes  ;  and  while  due 
credit  IS  given  to  thesplemlid  Greek  historian,  no  critic  will 
deny  the  palm  to  the  inspired  writer. 

>..  With  such  portions  of  the  word  of  God  before  us,  how 
Iff  V-.  ■  .-^''^  .c»"  "Je  said  conscientiously  to  credit  the  doctrines 
off  hrislianity  and  live  s.-.tisfied  with  such  slender  attain- 
I'entsm  the  )ivinclife!  Can  any  man  that  pleads  for  he 
ZZ  K  ".":  '''grading  continuance  of  ivd writing  .4n 
believe  wh.y  he  apostle  has  written?  Can  we,  who  profcsa 
to  believe  It,  be  excusablo,  and   live  under  the   iuflue'^eeTf 

Christ  "Tvin'"i,''r"""i  "'■'"  "^'^  ""'  "•^'""s  '"  "'«  """'1  "f 
C  hrist  1    W  111  It  be  said  in  answer,  ■'  that  this  is  .>iily  a  prayer 


Chrie'Jans  should  isalk 


EPflESIANS. 


woTlhy  of  Ikelr  caUing. 


of  the  apDStle;  and  contains  liis  wish  from  tlie  overflowings 
of  his  lieart,  for  the  spiritual  prosperity  of  tlie  Ephesians." 
Was  the  apostle  inspired  or  not,  when  he  penned  this  prayer? 
If  he  were  not  inspired,  tlie  prayer  makes  no  part  of  Divine 
revelation  ;  if  he  were  inspired,  every  petition  is  tantamount 
to  a  positive  promise :  for,  wliat  God  inspires  the  heart  to 
pray  for,  that,  God  purposes  to  bestow.  Then,  it  his  idHI,  that 
all  "these  blessinjrs  should  be  enjoyed  by  his  true  followers  ; 
"that  Christ  should  inhabit  their  hearts  ;  and  that  they  sliould 
be  filled  with  all  the  fulness  of  God;  yea,  and  that  God  should 
do  for  them  more  abundantly  than  they  can  ask  or  think. 


This  necessarily  implies  that  they  should  be  saved  from  all 
sin,  inieard  and  outward  in  this  life:  that  the  thoughts  of 
their  hearts  should  be  cleansed  by  the  inspiration  of'Cod's 
Holy  Spirit,  that  they  may  perfectly  love  Ilim,  and  worthily 
magnify  his  holy  Name. 

As  sin  is  the  cause  of  the  ruin  of  mankind,  the  Gospel  sys- 
tem which  is  its  cure,  is  called  good  neics,  or  glad  tidings; 
and  it  is  good  neics  because  it  proclaims  Him  who  saves  his 
people  from  their  sins.  It  would  be  dishonourable  to  the 
grace  of  Christ,  to  suppose  that  sin  had  made  wounds,  which 
it  could  not  heal. 


CHAPTER  IV. 

The  apostle  exhorts  them  to  walk  leorthy  of  their  vocation,  and  to  live  in  peace  and  unity,  1—6.     Shows  that  God  has  dis- 


lamentable  description,  17—10.    Points  out  hoiD  they  had  been  changed  in  consequence  of  their  conversion  to  Christiani- 
ty/      20      21         f^i'-i-^na     .t-^i.V.iwt.    n.,./.rt^.*^.*;^ii  o     .,-n /^  *.'/,. «    *^    *  I. «   »-.,,,...•/:«„*,• „.**    j  7.  .,  .• .- 7-    _     ^l   __•_      _      .      _l        _  ^    .  .  i         .» 


THEREFORE  "the  prisoner  !> of  the  Lord,  beseech  you 
tliat  yo  "^  walk  worthy  of  the  vocation  wherewith  ye  are 
called, 

2  <<  With  all  lowliness  and  meekness,  with  long-suffering, 
forbearing  one  another  in  love  ; 

3  Endeavouring  to  keep  the  unity  of  the  Spirit,  '  in  the  bond 
of  peace. 

4  f  There  is  one  body,  and  ^  one  Spirit,  even  as  ye  are  called 
in  one  •>  hope  of  your  calling ; 

bCIi.3.I.  Phil.1.9.— h  Or,  in  IhcLoril,— cPhil.I.a?,  Col. 1.10.  1  Thesa.S  12,— 
d  Acts  20. 19.  Gal.r..»2,  23.  Col.3. 12,  13.— e  Col.3.14  — f  Rom.I2.5.  1  Cor.  12. 12,43. 
Ch.a.lG.— J  1  Cor. 12.4, 11.— h  Ch.l.iS.— i  1  Cor.  1.13.&  8.6.&  12.5.  aCor.11.4. 


NOTES — Verse  1.  I  therefore]    Therefore,  because  God  has 

firovlded  for  you  such  an  abundant  salvation ;  and  ye  have 
lis  testimonies  among  you,  and  have  full  liberty  to  use  all  the 
means  of  grace ; 

I— the  prisoner  of  the  Lord]  Who  am  deprived  of  my  liberty 
for  the  Lord's  sake  : — 

Beseech  you  that  ye  walk]  Ye  have  your  liberty,  and  may 
walk;  I  am  deprived  of  mine,  and  cannot.  This  is  a  fine 
stroke,  and  wrought  up  into  a  strong  argument.  You  who 
are  at  large,  can  show  forth  the  virtues  of  Him  who  called  you 
into  his  marvellous  light ;  I  am  in  bondage,  andean  only  ex- 
hort others  by  my  writing ;  and  show  my  submission  to  God 
by  iny  patient  saff'eriyigs. 

The  vocation  wherennlli  ye  are  called]  The  calling,  Kkrimi, 
is  the  free  invitation  tliey  have  had  from  God,  to  receive  the 
privileges  of  the  Gospel ;  and  become  his  sons  and  daughters 
without  being  obliged  to  observe  Jewish  rites  and  ceremonies. 
Their  vocation,  or  calling,  took  in  their  Cliristian  profession, 
with  all  the  doctrines,  precepts,  privileges,  duties,  &c.  of  the 
Christian  religion.  • 

Among  us,  a  man's  fn//i);^  signifies  his  trade,  or  occupa- 
tion, in  life  ;  that  at  which  he  works,  and  by  which  he  gets 
his  bread ;  and  it  is  termed  his  calling,  because  it  is  supposed, 
tliat  God,  in  the  course  of  his  providence,  calls  the  person  to 
be  thus  employed  ;  and  thus  to  acquire  his  livelihood.  Now, 
as  it  is  avery  poorcaW;>g  by  which  a  man  cannot  live ;  so  it  is 
a  poor  religion  by  which  a  man  cannot  get  his  soul  saved.  If, 
however,  a  man  have  an  honest  and  useful  trade,  and  employ 
himself  diligently  in  labouring  at  it,  he  will  surely  be  able  to 
maintain  himself  by  it :  but  without  care,  attention,  and  indus- 
try, ho  is  not  likely  to  get,  even  by  his  jjrovidenlial  calling, 
the  necessaries  of  life.  In  like  manner,  if  a  man  do  not  walk 
worthy  of  his  heavenly  calling,  i.  e.  suitable  to  its  prescrip- 
tions, ppirit  and  design,  he  is  not  likely  to  get  his  soul  saved 
unto  eternal  life.  The  best  trade,  unpractised,  will  not  sup- 
port any  man :  the  most  pure  and  holy  religion  of  the  Lord 
!lesus,  unapplied,  will  save  no  soul.  P.Iany  suppose,  becau.se 
tiiey  have  a  sound  faith,  that  all  is  safe  and  well:  as  well 
might  the  mechanic,  who  knows  he  has  a  good  trade,  and 
that  he  understands  the  principles  of  it  well,  suppose  it  will 
maintain  him,  though  he  brings  none  of  its  principles  into  ac- 
tion, by  honest,  assiduous,  and  well-directed  labour. 

Some  suppose  that  the  callnig  refers  to  the  epithets  usually 
given  to  the  Christians ;  such  as,  children  of  Abraham,  child- 
ren of  God,  true  Israel  of  God,  heirs  of  God,  saints,  felloic 
citizens  with  the  saints,  &c.  And  iViat  these  honourable  ap- 
pellations must  be  a  strong  e.xcitement  to  the  Ephesians,  to 
walk  worthy  of  these  exalted  characters.  But  I  do  not  find 
that  the  word  (cXijo-i;,  calling,  is  taken  in  this  sense  any 
where  in  the  New  Testament ;  but  that  it  has  the  meaning 
which  I  have  given  it  above,  is  evident,  from  1  Cor.  vii.  20. 
Efarus  fi'  T)?  KXriuti  ijcKXnOrj,  cv  -avrrj  /xsveTCj-  Let  every  man 
abide  in  tlie  calling  to  irliich  he  hath  been  called.  The  con- 
text shows  that  condition,  employment,  or  busi7iess  of  life,  is 
that  to  which  (lie  apostle  refers. 

2.  With  all  lojcUiicss]  It  is  by  acting  as  the  apostle  here  di- 
rects, that  a  man  walks  worthy  of  this  high  vocation  :  Tarret- 
voil>nnnvi)r]  signifies  subjection,  or  humility  of  mind. 

Meekness]  The  opposite  to  anger,  and  irritability  of  dispo- 
sition. 

Long-suffering]  MuKpoOvnia,  long-mindedness ;  nevcrper- 
niiiiing  a  trial  or  provocation  to  get  to  the  end  of  your  patience. 
234 


5  i  One  Lord,  k  one  faith,  '  one  baptism, 

6  ™  One  God  and  Father  of  all,  who  is  above  all,  and  "  through 
all,  and  in  you  all. 

7  But  "  urito  every  one  of  us  is  given  grace  according  to  tho 
measure  of  the  gift  of  Christ. 

8  Wherefore  he  saith,  p  When  he  ascended  up  on  high,  1  he 
led  '  captivity  captive,  and  gave  gifts  unto  men. 

9  "  (Now  that  he  ascended,  what  is  it  but  that  he  also  de- 
scended first  into  the  lower  parts  of  the  earth  i 

k  .Tilde  3.  V€r.l3— 1  Gal.3.27,  28.  Heb.6,6.— m  Mal.2.10.  1  Cor.  8.6.&  12.  fi.— 
n  Korn.11.36.— oRom.ia.3,6.  ICm-.ia.U.— p Psalm  68.1S.—q  Ju<lg.5.12.  Col. 8. 15.— 
r  Or,  amultitudeofcaptives.— s  John3.13.&6.33,  62. 

Forbearing  one  another]  Avexoixevoi  aWrjXcov,  sustaining 
one  another  ;  helping  to  support  each  other  in  all  the  mise- 
ries and  trials  of  life:  or,  if  the  word  be  taken  in  the  sense  of 
hearing  with  each  other,  it  may  mean  that,  through  the  love  of 
God  working  in  our  hearts,  we  should  bear  with  each  other's 
infirmities,  ignorance.  &c.  knowing  how  much  others  have 
been,  or  are  still  obliged  to  bear  with  us. 

.3.  Endeavouring  to  keep  the  unity  of  the  Spirit  in  the  bond 
of  2'eace]  There  can  be  no  doubt  that  the  church  at  Ephesus 
was  composed  partly  of  converted  Jews,  as  well  as  Gentiles. 
Now,  from  the  difierent  manner  in  which  they  had  been 
brought  up,  there  might  be  frequent  causes  oi 'altercation. 
Indeed  the  Jews,  though  converted,  might  be  envious,  that 
the  Gentiles  were  admitted  to  the  same  glorious  privileges 
with  themselves,  without  being  initiated  into  them  by  bearing 
the  yoke  and  burden  of  the  Mosaic  law.  The  apostle  guards 
them  against  this,  and  shows  them  that  they  should  intensely 
labour,  for  so  the  word  (r!Tov6aC,Eiv  implies,  to  promote  and 
preserve  peace  and  unity.  By  the  unity  of  tlie  Spirit,  Ave 
are  to  understand  not  only  a  spiritual  unity,  but  also  a  unity 
of  sentiments,  desires,  and  affections :  such  as  is  worthy  of, 
and  springs  from,  the  Spirit  of  God.  By  the  borid  of  peace, 
we  ai-e  to  understand  a  peace  or  union,  where  the 'interests  of 
of  all  parties  are  concentrated,  cemented  and  sealed;  the 
Spirit  of  God  being  the  sea!  upon  this  knot. 

4.  There  is  one  body]  Viz.  of  Christ,  which  is  his  church. 

Oiie  Spirit]    Tlie  Holy  Ghost  who  animates  this  body. 

One  hope]  Of  everlasting  glory ;  to  which  glory  ye  have 
been  called  by  the  preaching  of  the  Gospel ;  through  which 
ye  have  become  tlie  body  of  Christ,  instinct  with  the  energy 
of  tlie  Holy  Ghost. 

T).  One  Lord]  Jesus  Christ,  who  is  the  governor  of  this 
church. 

One  faith]  One  system  of  religion,  proposing  the  same 
objects  to  the  faith  of  all. 

Onebaptism]  Administered  in  the  nameof  the  Holy  Trinity; 
indicative  of  the  influences,  privileges  and  efl'ects  of  th« 
Christian  religion. 

6.  One  God]  The  fountain  of  all  being,  self-existent  and 
eternal ;  and  Father  of  all,  both  Jews  and  Gentiles :  because 
he  is  the  Father  of  the  spirits  of  all  flesh. 

TI'Vjo  is  above  all]  'O  eirt  navroiv,  ivho  is  over  all ;  as  the 
King  of  kings,  and  Lord  of  lords. 

And  through  all]  Pervading  every  thing;  being  present 
with  every  thing;  providing  for  all  creatures;  and,  by  his 
energy,  supporting iill  tilings. 

A7id  in  you  a-L]  By  the  energy  of  his  Spirit,  enlightening, 
quickening,  purifying  and  comforting;  in  a  word,  making 
your  hearts  the  temples  of  the  Holy  Ghost.  Some  think  the 
mystery  of  the  blessed  Trinity  is  contained  in  this  verse :  God 
is  over  all  as  Father :  through  all,  by  the  Logos  or  Word; 
and  in  all ;  by  the  Holy  Spirit. 

7.  Unto  every  one  of  us  is  given  grace]  Grace  may  here 
signify  a  particular  o'fflce :  as  if  the  apostle  had  said,  though 
we  arc  all  er/ual  in  the  respects  already  mentioned,  yet  we 
have  all  different  offic<is  and  situations  to  fill  up  in  the  church 
and  in  the  world :  and  we  receive  a  free  gift  from  Christ, 
according  to  the  nature  of  the  office,  tliat  we  may  be  able  to 
discharge  it  according  to  his  own  mind.  So  the  free  gift, 
which  we  receive  from  Christ,  is  according  to  the  office  or 
function  which  he  has  given  us  to  fulfil ;  and  the  office  is  ac- 
cording to  that  free  gift,  each  suited  to  the  other. 


Christians  shmild  act  like 


CHAPTER  IV. 


men,  not  like  children. 


10  He  lliat  descended  is  tiie  same  also  « lliat  ascended  up  far 
above  oil  licavens,  "  that  he  might  v  fin  all  thina^s.) 

11  "  And  he  gave  some,  apostles  ;  and  some,  prophets  ;  and 
Bome,  •  evangelists  ;  and  some,  y  pastors  and  '  teachers  ; 

12  *  For  the  perfecting  of  the  saints,  for  the  work  of  the  mi- 
nistry, bfor  the  edifying  of  ■=  the  body  of  Christ : 

13  Til!  we  all  come  d  in  the  unity  of  the  faith,  "  and  of  the 
knowledge  of  tlie  Son  of  ftod,  unto  f  a  perfect  man,  unto  the 
measure  of  the  ^  stature  of  tlie  fulness  of  Christ : 

14  That  we  henceforth  be  no  more  h  children, '  tossed  to  and 
fro,  and  carried  about  with  every  k  wind  of  doctrine,  by  the 

™''*'='j'-5'.'!;  '  Timolhy  3.  in  HPbrews4.14.  &  7.JG.  &S.1.  &  9.34.— u  Acts? 
^r' *^''i;'"''~"'  '  Corin.13.  iS.  Chapier  2.C0.-X  Acls  J1.8.  2  Tii.ioiliy  4  5 — 
y  Acta 20.28. -z  Ronmila  12.  7.-a  1  Cor.l2.7.-b  1  Cor.l4.iS.-c  Chapter  \.h.  Col. 

S-Wherefore  he  saith]  The  reference  seems  to  be  to  I'sal. 
.xviii.  18.  which,  however  it  may  speak  of  the  removal  of  the 
tabernacle;  a-ppears  to  have  been  intended  to  point  out  llic 
glorious  ascension  of  Christ  after  his  "resurrection  from  the 
dead.  The  cxjiositions  of  vai-ious  commentators  have  made 
the  place  exlrumcly  difTicuIt.  I  shall  not  trouble  my  reader 
with  tliem  ;  they  may  be  seen  in  Ruspiimiiller. 

Wien  he  ascended  up  on  high]  The  wliole  of  this  vor.se, 
as  it  stands  in  t!ie  Psalm,  seems  to  refer  to  a  military  triumpli. 
Take  the  following  paraphrase  ;  Thou  hast  ascended  on  high : 
the  conciueror  was  placed  in  a  very  elevated  chariot.  Thou 
hast  led  captirilp  captive;  the  conriuered  kings  and  gene- 
rals were  usually  bound  behind  the  ciiariot  of  the  conqueror, 
lo  gracellic  triumph.  Thou  hast  received  (Paul,  giveW)  gifts 
to  men  ;  at  such  times,  the  conqueror  was  wont  to  throw"  mn- 
ney  among  the  crowd.  Even  to  the  rebellious:  those  who 
had  fought  against  him,  now  submit  unto  him,  and  share  his 
rnunllicenco;  for  it  is  the  property  of  a  hero  to  be  generoiH. 
7'hat  the  Lord  God  might  dwell  among  them  ;  the  conqueror 
heiiig  now  come  to  fi.x  liis  abode  in  the  conquered  provinces 
and  subdue  the  people  to  his,  laws. 

All  this  the  apostle  applies  to  the  resurrection,  ascension, 
»nd  glory  of  Christ ;  tliuugh  it  has  been  doubted  by  some 
k-arned  men,  v»'liether  the  Psalmist  had  this  in  view.  1  shall 
not  dis-pule  about  this;  it  is  enough  forme  that  the  apostle, 
under  the  inspiration  of  God,  applied  the  verse  in  this  way: 
inid  whatever  David  might  intend,  and  of  whatever  event  'he 
might  have  written,  we  scp  plainly  that  the  sense  in  which 
the  apostle  iwes  it,  was  the  sense  of  the  Spirit  of  God  :  for  tlic 
Hpirit,  in  the  Olil  and  New  Testaments,  is  the  same.  1  may 
venture  a  .slioit  criticism  on  a  few  words  in  the  original. 
'J'hmi  has/  received  gifts  for  men  cnN3  niinn  nnp'j  lacatJita 
waHanoLh  ha.adam  ;  tilou  hast  taken  gifts  in  man,  in  Adam. 
T!ie  gifts  w\\\.;\-,  Jesus  Christ  distributes  to  'man,  he  has  recei- 
ved in  ma}i,  in  and  by  virtue  of  his  incarnation  ;  and  it  is  in 
ronseqii.'nce  of  his  being  made  man,  that  it  may  be  said,  The 
Lord  God  dirclls  among  tliem;  for  Jesus  was  called  Imma- 
fiurl,  Cod  Willi  us,  in  consequence  of  his  incarnation.  This' 
view  of  the  subject  is  consistent  with  the  wliole  economy  of 
prace,  and  siiiu  well  with  the  apostle's  application  of  the 
tvords^of  the  l'.<;ahuist  in  this  place. 

0.  Viit  that  he  also  descended]  The  moaningof  tlie  apostle 
uppears  to  be  this:  the  jierson  who  ascended  is  the  Mossiali ; 
mid  his  ascension  plainly  intimates  his  descc7ision ;  that  is. 
Ins  incarnation,  humiliation,  death,  and  resurrection. 

10.  Jfe  that  descended]  And  he  wlio  descended  so  low,  is 
the  same  who  has  ascended  so  high,    lie  came  to  the  lower 


sleight  of  men,  and  cunning  craftiness,  '  whereby  they  He  In 
wait  to  deceive ; 

ir>  Hut  "\speaUing  "  the  truth  in  love,  »  may  grow  up  into  him 
in  all  things,  ■'  wliich  is  the  head,  eveti  Christ: 

10  1  From  whom  the  whole  body  fitly  joined  together  and 
compacted  by  that  which  every  joint  supplieth,  according  to 
the  effectual  working  in  the  measure  ol^  every  part,  makclh 
increase  of  the  body  unto  the  edifying  of  itself  in  love. 

17  This  1  say  tlierefors,  and  testify  in  the  Lord,  that  '  ye 
henceforth  walk  not  as  other  Gentiles  walk,  '  in  the  vanity  of 
their  mind, 

eCol..2.2.— f  I  Cor.14.20.  Col.  1.  5?.— b  Or,  ace —h  Isaiah  fB  9  I  Cor  14  SO — 
i  lUl,.  13  9.-kM.«.  11.7.-1  Uo,„.16.1S.  I'Cor.afz.-m  Scch  tie.  2Cor  4  2  Vcr. 
*•,' i"*""  3..  IB^-n  Or,  bem»6nircre.-oCh.l.a.i.  3.21.-1) Col.l.l3.-q Col.2.19.- 
rLh.2.1,S,3.   \er.K.  Col.3.7.  1  Pet.4.3.— s  Rom.1.21.  * 


Edifying  of  the  body]  The  body  of  Christ  is  his  church; 
see  chap.  ii.  20,  &c.  and  its  edification  consists  in  its  thorough 
instruction  in  Divine  things,  and  its  being  filled  with  faith 
and  holiness. 

13.  In  the  unity  of  the  faith]  Jews  and  Gentiles  being  all 
converted  according  to  the  doctrines  laid  down  in  the  faith, 
the  Christian  system. 

The  knowledge  of  the  Son  of  God]  A  true  understanding 
of  the  mystery  of  the  incarnation;  why  (Jixl  was  manifest  in 
the  flesli,  and  why  this  was  necessary  in  order  to  human 
salvation. 


height ;  he  has  a  name  above  every  name.  Here  his  doicend- 
ing  int.)  the  loirer  parts  of  the  earth,  Is  put  in  opposition  to 
Ins  ascending/,/,-  above  all  heavens.  His  abasement  was  un- 
paralleled;  so  also  is  his  e.xaltalion. 

That  he  might  fill  all  things.]  That  he  miglit  be  the  foun- 
tain whence  all  lilessings  might  flow;  dispensing  all  good 
thing.<;  to  all  his  creatures,  according  to  their  several  capaci- 
tiesand  necessities;  and  particulariy  fill,  boih converted  Jews 
iind  Gentiles,  with  all  the  gifts  and  graces  of  his  Holy  Spirit  • 
hence  it  follows—  ' 

11.  He  gave  some,  apostles]  lie  established  several  oi^wcv.? 
m  his  church;  furnished  these  with  the  proper  otTiccrs ;  nnd 
U>  qualify  them  for  their  work,  gave  them  the  proper  £-//Vs'. 
For  a  foil  illustration  of  this  ver.se,  the  reader  is  reuuesteil  to 
refer  to  the  notes  on  1  Cor.  chap.  xii.  G— 10.  and  S.S— 30.  and 
to  the  concluding  observations  at  the  end  of  that  chapter. 

12.  For  the  perfecting  of  the  saints]  For  the  complete  in- 
struction, purification,  and  union  of  all  wlio  have  believed  in 
»  hrist  Jesus,  hotli  Jews  and  Gentiles.  For  the  nioanin"  of 
tarapTtanoi,  perfectim,  see  tlie  note  on  2  Cor.  siii.  9.     ' 

For  the  work  of  the  ministry]  All  these  various  officers, 
ana  tne  gifts  and  graces  conferred  upon  them,  were  judged 
nr-cessary  by  the  great  Head  of  the  church,  for  its  full  instruc- 
tion 111  the  important  doctrines  of  Christianity.  The  same 
onicei-s  and  gifts  are  still  necessary  ;  and  God  gives  them,  but 
I!";L -_""^  ''":^^^  "'.''■'■  P'"ce.i.    In  most  Christian  churches 

reacher ;  and  one 


there  apperus  to  be  but  one  oll'ice,  that  of  pr 
gift,  that  by  which  he  profcK.ses  to  preacl 


preach.    The  apostle 


«..     1    .       •     — ..  iJ"Mi.-i>.->ia  lo  pieurii.     luc  apostles, 

prophets,  evangelists,  pastors,  and  teachei-s,  arc  all  compound- 
ed in  the  class  preachers ;  and  many  to  wlioin  (Jod  has  given 
ijo,.hing  but  the  .gi/t  of  exhortation,  take  texts  to  explain  them  : 
and  thus  lose  llieir  time,  and  mar  their  ministry. 


Unto  a  perfect  man]  Ei?  avSpa  tc\ciov,  one  thoroughly  in- 
structed ;  the  whole  body  of  the  church  being  fully  taught, 
justified,  sanctified,  and  sealed. 

Measure  of  the  stature]  The  full  measure  of  knowledge, 
love,  and  holiness,  which  the  Gospel  of  Christ  requires. 
Many  preachers,  and  multitudes  of  professing  people,  arc 
studious  to  find  out  how  many  imperfections  aiid  infidelities, 
and  how  much  inward  sinfulness,  is  consistent  with  a  safe 
state  in  religion  :  but  how  few,  very  few,  are  bringing  out 
the  fan-  Gospel  standard,  to  try  the  height  of  the  members  of 
the  cliurch;  whether  they  be  fit  for  the  heavenly  army; 
whether  their  stature  be  such  as  qualifies  them  for  the  ranks 
of  the  church  militant!  The  measure  of  the  stature  of  the 
fulness,  is  seldom  seen  ;  the  measure  of  the  stature  of  little- 
ness, dwarfislmess,  and  emptiness,  is  often  e.xhibiteiL 

14.  Be  ?io  more  children]  Childre?i  here  are  opposed  to 
the  perfect  man  in  the  preceding  verse;  and  the  state  of  both 
IS  well  explained  by  the  apostle's  allusions.  The  man  is 
grown  up,  strong  and  healthy;  and  has  attained  such  a  mea- 
sure, or  height,  as  qualifies  him  for  the  most  respectable  place 
in  the  ranks  of  his  country. 

The  child  is  ignorant,  weak,  and  unsteady;  tossed  about  in 
the  nurse's  arms ;  or  whirled  i-ound  in  the  giddy  sports  or 
mazes  of  youth:  this  seems  to  be  the  apostle's  allusion.  Be- 
ing tossed  to  and  fro,  and  carried  about  with  every  wind  of 
doctrine,  refere  to  some  kind  of  ancient  plav,  but  what  I  can- 
not absolutely  determine  :  probably  to  something  similar  to  a 
top  ;  or  to  our  paper  kite. 

By  the  sleight  of  men]  The  words  ti>  rt)  Kvflcin,  refer  to  the 
arts  used  by  gamestere,  who  employ  false  dice,  that  will  al- 
ways tlirow  up  one  kind  of  number,  which  is  that,  by  which 
those  who  play  with  them  cannot  win. 

Cumiing  craftiness]  It  is  diflicult  to  give  a  literal  transla- 
tion of  the  original  words,  tv  jramvoyta  irons  rriv  ^tcOohiav  rrji 
iTAayrii;  "by  cunning,  for  the  purpose  of  using  the  various 
means  of  deception."  riai/oupj  lu,  signifies  craft  and  subtilty 
in  general;  cheating  and  imposition:  fteOmkia,  from  which 
we  have  our  tenn  method,  signifies  a  idle,  a  particular  sleight, 
mode  of  tricking  and  deceiving;  it  is  applied  to  the  arts 
which  the  devil  uses,  to  deceive  and  destroy  souls;  see  chap, 
vi.  11.  called  there  the  wiles  of  the  devil.  From  this,  it  seems 
that  various  arts  were  used,  "both  by  the  Greek  soplusts  and 
the  Judaizing  teachere,  to  render  the  Gospel  of  noneeflTect; 
or  to  adulterate  and  cornipt  it. 

15.  But,  speaking  tlie  truth  in  love]  The  truth  recom- 
nriended  by  tlie  apc-^tlc,  is  the  whole  system  of  Gospel  doctrine; 
this  tliey  are  toteacli  and  preach;  and  this  is  opposed  to  tlio 
deceit  mentioned  above.  This  truth,  as  it  is  the  doctrine  of 
God's  eternal  love  tc  mankind,  must  be  preached  in  lore. 
Scolding,  and  abuse  from  the  pulpit  or  pre.<!s,  in  matters  of 
religion,  are  truly  monstrous.  He  who  has  the  truth  of  (Jod, 
has  no  need  of  any  means  to  .lefend  or  propagate  it,  but  those 
which  love  to  God  and  man  provides. 

Grown  vp  into  him]  This  is  a  continuance  of  the  metaphor 
taken  from  the  members  of  a  human  body,  receiving  nourish- 
ment eipially,  and  growing  up,  each  in  its  due  proportion  to 
other  parts,  and  to  the  body  in  general.  The  truth  of  God 
should  be  .so  preached  to  ail  the  members  of  the  church  of 
God,  that  they  may  all  receive  an  increase  of  grace  and  life; 
so  that  each,  in  wliatever  state  he  inuy  be,  may  get  forward  in 
the  way  of  truth  and  holiness.  In  the  church'of  Christ,  there 
are  persons  in  various  states,  the  careless,  the  penitent,  the 
lukeicarm,  the  tempted,  the  diffident,  the  little  child,  tho 
ijoiing  man,  and  the  father.  He  who  had  liot  a  talent  for  the 
edification  of  only  one  of  tliose  classes  should  not  stay  long  in 
a  place,  else  tho  whole  body  cannot  grow  up  in  all  things  un- 
der his  ministi-y. 

16.  From  wllom  the.  whole  Iwdij]  Dr.  Macknight  has  a  just 
view  of  this  pa.ssage ;  and  I  caiinot  express  my  own  in  niore 
suitable  terms:  "The apostle's  meaning  is,  that  as  the  human 
body  IS  formed  by  the  union  of  all  the  inembei-s  to  each  other 
under  tho  head,  and  by  t^ic  fitness  of  each  member  for  its  own 

235 


Directions  for  the  maintenance 


EPHESIANS. 


qf  a  godly  hjh. 


18  •  Having  the  understanding  darkened,  "  being  alienated 
from  the  life  of  God  through  tlie  ignorance  that  is  in  them, 
necause  of  the  "  bhndness  "■  of  tiieir  heart : 

19  *  Who  being  past  feeling  ^  have  given  themselves  over 
unto  lasciviousness,  to  work  all  uncleanness  with  greediness. 

20  But  ye  have  not  so  learned  Christ ; 

21  ^  If  so  be  that  ye  have  heard  him,  and  have  been  taught 
by  him,  as  the  truth  is  in  Jesus : 

22  That  ye  "  put  off  concerning  b^he  former  conversation 

t  Actsa6.18.-uCh.2.ia.  Gal. 4. 8.  I  Theas  4.5.— v  Rom. 1.21.-wOr,  hardness - 
X  1  Tim  4  '1— y  Rom.  1.24, 96.  1  Pet  4  3.— z  Ch.1.13.— a  Col.2.  U.fc  3.8,  9.  Heb.12. 
1.   1  Pel.'2.1.-bCh.2.2,  3.   Ver,!?:  Col.3.7.   1  Pel. 4, 3. 


office  and  place  in  the  body:  so  the  church  is  formed  by  the 
union  of  its  members  under  Christ,  the  head.  Farther,  as 
the  human  body  increases  till  it  arrives  at  maturity,  by  the 
energy  of  eveiy  part  in  performing  its  proper  function ;  and 
by  the  sympathy  of  every  part  with  the  whole;  so  the  body  or 
church  of  Christ  grows  to  maturity  by  the  proper  exercise  of 
the  gifts  and  graces  of  individuals  for  the  benefit  of  the  whole." 

This  verse  is  another  proof  of  the  wisdom  and  learning  of 
the  apostle.  Not  only  the  general  ideas  here  are  anatomical, 
but  the  whole  phraseology  is  the  same.  The  articiUation  of 
the  bones,  the  composition  and  action  of  the  muscles,  the  cir- 
culation of  the  fluids,  carrying  nourishment  to  every  part, 
and  depositing  some  in  every  place,  the  energy  of  the  system 
in  keeping  up  all  the  functions,  being  particularly  introduced, 
and  the  whole  terminating  in  the  general  process  of  nutrition; 
increasing  the  body,  and  supplying  all  the  xeaste  that  had 
taken  place  in  consequence  of  labour,  &c.  Let  any  medical 
man  who  understands  the  apostle's  language,  take  up  this 
verse,  and  he  will  be  convinced  that  the  apostle  had  all  these 
things  in  view.  I  am  surprised  that  some  of  those  who  have 
looked  for  the  discoveries  of  the  ?noderns  among  the  ancients, 
have  not  brought  in  the  apostle's  word  CTrixoprjyia,  supply, 
from  CTTtxapriyeo),  to  lead  up,  lead  along,  minister  supply,  &c. 
as  some  proof  that  the  circulation  of  the  blood  was  not  un- 
known to  St.  Paul ! 

17.  Walk  not  as  other  Gentiles  iDalk]  Ye  are  called  to  ho- 
liness by  the  Oospel;  the  other  Gentiles  have  no  such  calling; 
walk  not  as  they  walk.  In  this  and  the  two  following  verses, 
the  apostle  gives  a  most  awful  account  of  the  conduct  of  the 
lioathens  who  were  without  the  knowledge  of  the  true  God. 
I  shall  note  the  particulars. 

(1.)  They  walked  in  the  vanity  qf  their  mind,  cv  naraioTriTi 
Tov  von;  avTotv;  in  the  foolishness  of  their  mind:  want  of 
genuine  icisdom,  is  that  to  which  the  apostle  refers;  and  it 
was  through  this  that  the  Gentiles  became  addicted  to  every 
species  of  idolatry  ;  and  they  fondly  imagined  that  they  could 
obtain  help  from  gods  which  were  the  work  of  their  own 
hands  !  Here  Wxe'nfoolishness  was  manifested. 

(2.)  18.  Having  the  iinderst.anding  darkened]  This  is  the 
second  instance  alleged  by  the  apostle,  in  the  degradation  of 
the  Gentiles.  Having  no  meanis  of  knowledge,  the  heart  na- 
turally dark,  became  more  and  more  so  by  means  of  habitual 
transgression;  everything  in  the  Gentile  system  having  an  im- 
mediate tendency  to  blind  the  eyes,  and  darken  the  whole  soul. 

C3.)  Being  alienated  from  the  life  of  God]  The  original  de- 
sign of  God  was  to  live  in  mari ;  and  the  life  of  God,  in  the 
soul  of  man,  was  that  by  which  God  intended  to  make  man 
happy;  and  without  which,  true  happiness  was  never  found 
by  aiiy  human  spirit;  from  tliis,  through  the  ignorance  tliat 
■>r)as  in  them,  iia  Tr]v  ayvoiav  rrju  ovcrav,  through  the  substan 
tial,  or  continually  existing  ignorance,  which  there  was  no- 
thing to  instruct,  nothing  to  enlighten.  For  tiie  most  accurate 
writings  of  their  best  philosophers  left  them  entirely  ignorant 
of  the  real  nature  of  God.  And  if  they  had  no  correct  know- 
ledge of  the  true  God,  they  could  have  no  religion  ;  and  if  no 
religion,  no  morality.  Their  moral  state  became  so  wretched 
that  they  are  represented  as  abhorring  every  thing  spiritual 
and  pure,  for  this  is  the  import  of  the  word  aynqWorpioucvot, 
(which  we  translate  alienated)  in  some  of  the  best  Greek 
writers.  They  abhorred  every  thing  that  had  a  tendency  to 
lay  any  restraint  on  their  vicious  passions  and  inclinations. 

(4.)  Blindness  of  their  heart]  Aia  tyiv  iro^poiciv;  because 
of  the  callousness  of  their  hearts.  Callous  signifies  a  thick- 
ening of  the  outward  skin  of  any  pai-ticular  part,  especially 
on  the  hands  and  feet,  by  repeated  exercise  or  use,  through 
which  such  parts  are  rendered  insensible.  This  may  be  me- 
taphorically applied  to  the  conscience  of  a  sinner,  which  is 
rendered  stupid  and  insensible  by  repeated  act.s  of  iniquity. 

(.J.)  19.  Who  being  past  feeling]  OiViwf  airr)\yriKorcq. 
Tlie  verb  ana'Xyeiv,  signifies — I.  To  throw  off  all  sense  of 
shame,  and  to  be  utterly  devoid  of  pain  for  committing  un- 
righteous acts.^2.  To  be  desperate,  having  neither  hope  nor 
desire  of  reformation  ;  in  a  word,  to  be  without  remorse ;  and 
to  be  utterly  regardless  of  conduct,  character,  or  final  bless- 
edness. Instead  of  nTr/jXyfj/corf;,  several  excellent  M.SS.  and 
Versions  have  anr]XTTiKori.q,  being  without  hope  ;  tliat  is,  per- 
sons who,  from  their  manner  of  life  in  this  world,  could  not 
possibly  hope  for  blessedness  in  the  world  to  come  ;  and  who 
might  feel  it  their  interest  to  deny  the  resurrection  of  tlie 
body,  and  even  the  immortality  of  the  soul. 

(.6.)  Have  given  themselres  over  imto  lasciviousness]  Las- 
civiousness, ao-E\ycia,  is  here  personified;  and  the  Gentiles 
in  question  are  represented  as  having  delivered  themselves 
over  to  hor  jurisdiction.  This  is  a  true  picture  of  the  Gentile 
World  ;  uncleanness,  lechery,  and  debauchery  of  every  kind, 
23G 


■^  the  old  man,  which  is  corrupt  according  to  the  deceitful  lusts  , 

23  And  d  be  renewed  in  the  spirit  of  your  mind  ; 

24  And  that  ye  "  put  on  the  new  man,  which  after  God  '  la 
created  in  righteousness  and  ^  true  Jioliness. 

25  Wherefore  putting  away  lying,  h  speak  every  man  truth 
with  his  neighbour:  for '  we  are  members  one  of  another. 

26  k  15e  ye  angry,  and  sin  not :  let  not  the  sun  go  down  upon 
your  wrath: 

27  '  Neither  give  place  to  the  devil. 

cRom.6.6.-d  Rom.ia.9.  Col.3,10.— 6Rom.6,4.  2Cor.5.17.  G«t.6.15.  Cli.6.11. 
Col.;!  10.— f  CI.. a.  10— I  Or,  hoKnoasof  uiiih.— h  Zech.8.16.  Verse  15.  Col.3.9.— 
i  Roiu.l2.5.-k  P3a.4.4  &.37.8.— 12Cor.a.lO,ll.   James  4.7.  1  Pel.5.9. 

flourished  among  them  without  limit  or  restraint.    Almost  all 
their  gods  and  goddesses  were  of  tills  character. 

(7.)  To  work  all  uncleanness  with  greediness]  This  is  a 
complete  finish  of  the  most  abandoned  character;  to  do  an 
unclean  act,  is  bad ;  to  labour  in  it,  is  worse ;  to  labour  in 
all  uncleanness,  is  worse  still :  but  to  do  all  this,  in  evertf 
case,  to  tlie  ittmost  extent,  cv  nXcovc^ta,  with  a  desire  exceed- 
ing time,  place,  opportunity,  and  sti-ength,  is  worst  of  all; 
and  leaves  nothing  more  profligate,  or  more  abandoned,  to  be 
described  or  imagined.  Such  was  the  state  of  the  Gentilea 
before  they  were  blessed  with  the  light  of  the  Gospel :  and 
such  is  the  state  of  those  nations  who  have  not  yet  received 
the  Gospel ;  and  such  is  the  state  of  multitudes  of  those  in 
Christian  countries,  who  refuse  to  receive  the  Gospel ;  en- 
deavour to  decry  it,  and  to  take  refuge  in  the  falsities  of  infi- 
delity, against  the  testimony  of  eternal  truth. 

20.  But  ye  have  not  so  learned  Christ]  Ye  have  re- 
ceived the  doctrines  of  Christianity,  and  therefore  are  taught 
differently:  ye  have  received  the  Spirit  of  Christ,  and  there^ 
fore  are  saved  from  such  dispositions.  Some  would  point» 
and  translate  the  original  thus :  'Tfteii  6e  ovx  ovrcog-  epaOerc 
TOV  'S.pts-ov    But  ye  are  not  thus;  ye  have  learned  Christ. 

21.  If  so  be  that  ye  have  heard  him]  Eiys,  Seeing  that, 
since  indeed,  ye  have  heard  us  proclaim  his  eternal  truth ; 
we  have  delivered  it  to  you,  as  we  received  it  from  Jesus. 

22.  That  ye  put  o_ff]  And  this  has  been  one  especial 
part  of  our  teaching,  that  ye  should  abandon  all  these,  and 
live  a  life  totally  opposite  to  what  it  was  before. 

The  old  man]  See  the  note  on  Rom.  vi.  6.  and  especially 
the  notes  on  Rom.  xiii.  13,  14. 

W}iich  is  corrupt]  The  whole  of  your  former  life  was  cor- 
rupt and  abominable  ;  ye  lived  in  the  pursuit  of  pleasure  and 
liappiness  :  ye  sought  this  in  the  gratification  of  the  lusts  oi, 
the  flesh ;  and  were  ever  deceived  by  these  lusts,  and  disap- 
pointed in  your  expectations. 

23.  And  be  renewed  in  the  spirit  of  your  tnind]  Their 
old  mode  of  living  was  to  be  abandoned  ;  a  new  one  to  be. 
assumed.  The  miiid  is  to  be  renovated ;  and  not  only  its- 
general  complexion,  but  the  very  spirit  of  it,  all  its  faculties 
and  powers  must  be  thoroughly,  completely,  and  universally 
renewed. 

24.  Put  on  the  neie  man]  Get  a  new  nature ;  for  in  Christ 
Jesus,  under  the  Christian  dispensation,  neither  circumcision 
availed  any  thing,  nor  uncircumcision,  but  a  new  creation. 
Therefore  ye  must  be  renewed  in  the  spirit  of  your  mind. 

Which  after  God  is  created  in  righteousness]  Here  is 
certainly  an  allusion  to  the  creation  of  man.  Moses  tells  us. 
Gen.  i.  27.  That  God  created  man  in  his  own  image  :  tliat  is, 
G!od  was  the  ?nodel  according  to  which  he  was  formed  in  the 
spirit  of  his  mind.  St.  Paul  says  here,  that  they  should  put 
on  the  new  ?nan ;  which,  after  God,  is  created  in  righteous- 
?iess  ajid  true  holiness ;  or,  baiOTr]Ti  tij;  a\ridcias,  in  the  holi- 
ness of  truth.  Both  certainly  refer  to  the  same  thing ;  and 
the  one  illustrates  the  other.  From  the  apostle  we  learn  what 
Moses  meant  by  the  Image  of  God ;  it  was  righteousness  and 
the  truth  of  holiness. — See  the  note  on  Gen.  i.  26.  It  is  not 
this  or  the  other  degree  of  moral  good  which  the  soul  is  to 
receive  by  Jesus  Christ ;  it  is  the  lohole  image  of  God  :  and  is 
to  be  formed,  Kara  Ocov,  according  to  God:  the  likeness  of  the 
Divine  Being  is  to  be  traced  upon  his  soul ;  and  he  is  to  bear 
that  as  fully  as  his  first  father  Adam  bore  it  in  the  beginning, 

25.  W/ierefare  putting  aivay  lying]  AW  falsity,  a\\  preva- 
rication :  because  this  is  opposite  to  the  trut/i,  as  it  is  in  Jesus, 
ver.  21.  and  to  tlie  holi?iess  of  truth,  ver.  24. 

Speak  every  man  truth  leith  his  neighbour]  Truth  was 
but  of  small  account  among  many,  of  even  the  best  heathens ; 
for  they  taught  that,  on  many  occasions,  a  lie  was  to  be  pre- 
ferred to  the  truth  itself.  Dr.  TFA!76i/ collects  some  of  their 
'maxims  on  this  head. 

KpciTTov  Se  c'Seadat  \pevS-ig,  r]  a\rjdtg  KaKov  "  A  lie  is  better 
than  a  hurtful  trutli." — Menander.  To  yap  ayaOnv  upciTrov 
ETi  r£;  aXriOr.ias'  "  Good  is  better  than  truth." — Proclus. 
EuOa  yap  rt  Jci  Kat  ipevSo;  'XcycaBat,  XeyccrBoy  "When  telling 
a  lie  will  be  profitable,  let  it  be  told."— inarms  in  Herodotus, 
lib.  iii.  pag.  191.  "He  may  lie  who  knows  how  to  do  it,  ev 
faivTi  KaipM  in  a  suitable  time."— Plato  apud.  Stob.  ser.  13. 
"  There  is  nothing  decorous  in  truth  but  when  it  is  profitable ; 
yen,  sometimes  koi  \p€v6oi  wveaev  avdponrnvi,  Kat  t'  a\rides 
cf-IXaipF.!/,  truth  is  hurtful,  and  lying  is  profitable  to  men."— 
Maximus  Tyrius,  Diss.  3.  pag.  20. 

Having  been  brought  up  in  such  a  loose  system  of  morality ; 
these  converted  Gentiles  had  nerd  of  these  apostolic  diroo 
llons;  Put  atray  lying,  speak  the  truth;  let  lying  nevej" 
come  near  you  ;  let  truth  be  ever  present  with  you. 

We  are  members  one  of  another]    Consider  yourselves  ao 


Directions  Jbr  the  malntcnaTtca 


CHAPTER  IV. 


qjT  a  godtij  UJC, 


28  Let  him  tliat  stole  steal  no  more :  but  rather  ■"  let  him  la- 
bour, workin?  with  his  liaii  Js  the  thin?  which  is  gooJ,  that  he 
may  have  °to  give  °  to  him  tl;at  needeth. 

29  •'Let  no  corrupt  commuuication  proceed  out  of  your  mouth, 
but  1  that  which  is  good  '  to  tlie  use  of  edifying,  •  tliat  it  may 
minister  grace  unto  the  hearers. 

m  AroSD.SJ.  1  Thfss  4  II.  STliess.^.S,  II,  l2.-n  Or,  10  rlisrribute -o  Lnkc  3. 
11  — pMacr.ia.a;.  Chttp.5.4.  Col.3.3.— l  Col.1.6.  I  ThcS3.5.ll.— r  Or,  lo  eUify  pro- 
feably.— 3  Col.3.l<3. 


one  body,  of  which  Jesus  Christ  is  the  head :  and  as  a  man's 
right  hand  would  not  deceive  or  wrong  his  left  hand,  so  deal 
honestly  with  each  other ;  for  ye  are  members  one  of  another. 

26.  Ds  ye  angry  and  sin  not]  Opyii^eaOe,  here  is  the  same 
as  £(  jiev  opyi^saO':,  If  ye  be  angry,  do  not  sin.  We  can  never 
suppose  that  the  apostle  delivers  this  as  a  precept,  if  we  take 
the  words  as  they  stand  in  our  version.  Perhaps  the  sense  is. 
Take  heed  that  ye  be  not  angry,  lest  ye  sin  :  for  it  would  bo 
very  dilRcult,  even  for  an  apostle  himself,  to  be  angry,  and 
not  5171.  If  we  consider  anger  as  implying  displeasure  sim- 
ply, then  there  are  a  multitude  of  cases  in  which  a  man  may 
be  innocently,  yea,  laudably  angry;  for  he  should  be  dis- 
jpleased  with  every  thing  which  is  not  for  the  glory  of  God, 
and  the  good  of  mankind.  But  in  any  other  sense,  I  do  not 
see  how  the  words  can  be  safely  taken. 

Let  not  the  sun  go  down  upon  your  wrath]  That  is,  if  you 
do  get  angry  with  any  one,  see  that  the  fire  be  cast,  with  the 
utmost  speed,  out  of  your  bosom.  Do  not  go  to  sleep  with 
any  unkind  or  unbrotherly  feeling :  anger  continued  in,  may 
produce  malice  and  revenge.  No  temper  of  this  kind  can 
consist  with  peace  of  conscience,  and  the  approbation  of  God's 
Spirit  in  the  soul. 

27.  Neither  give  place  to  the  devil]  Your  adversary  will 
strive  to  influence  your  mind,  and  irritate  your  spirit;  watch 
and  pray  that  he  may  not  get  any  place  in  you,  or  ascendency 
•over  you. 

.  As  the  word  (5<a/?oXof,  is  sometimes  used  to  signify  a  ca- 
tufilniator;  talc-bearer,  rrhisperer,  or  backbiter;  (see  in  the 
torigiilal,  1  Tim.  iii.  11.  2  Tim.  iii.  3.  and  Tit.  ii.  3.)  here  it 
may  have  the  same  signification.  Uo  not  open  your  ear  to 
the  tale-bearer,  to  the  slanderer,  who  comes  to  you  with  ac- 
cusations against  your  brethren  ;  or  with  surmisings  and  evil- 
fepeakings.  These  are  human  devils;  they  may  be  the  means 
of  making  you  angry,  even  without  any  solid  pretence  ;  there- 
fore give  them  no  place,  that  you  may  not  be  angry  at  any 
time  :  but  if,  unhappily,  you  should  be  overtaken  in  this  fault, 
let  not  the  sun  go  down  upon  your  wrath  ;  go  to  your  brother, 
against  whom  you  have  found  your  spirit  irritated;  tell  him 
What  you  have  heard,  and  what  you  fear ;  let  your  ears  be 
open  to  receive  his  own  account;  carefully  listen  to  his  own 
explanation;  and,  if  possible,  let  the  matter  be  finally  settled, 
Ihat  Satan  may  not  get  advantage  over  either. 

28.  Let  him  that  stole  steal  no  Hiore]  It  is  supposed  that 
among  the  rabbins,  stealing  was  not  entirely  discountenanced, 
provided  a  portion  was  given  to  the  poor.  The  apostle  here 
teaches  them  a  dilFercnt  doctrine  :  as  they  should  ^peak  trutli, 
every  man  with  his  neighbour,  so  they  should  in  every  re- 
spect act  honestly;  for  nothing  contrary  to  truth  and  righteous- 
ness could  be  tolerated  under  the  Christian  system.  Let  no 
man,  under  pretence  of  helping  the  poor,  defraud  another; 
but  let  him  labour,  working  with  his  hands,  to  provide  that 
Which  is  good,  that  he  may  liavc  to  give  to  him  who  is  in  ne- 
cessity. Stealing,  overreaching,  defrauding,  purloining, 
&c.  are  consistfcnt  with  no  kind  of  religion  that  acknowledges 
the  true  God.  If  Christianity  do  not  make  men  honest,  it  does 
nothing  for  them.  Those  who  are  not  saved  from  dishonesty, 
^ear  not  God,  though  they  may  dread  man. 

29.  Let  no  corrupt  communication]  ITaj  'Xoyo^  (raTrpog : 
Kypke  observes,  that  Xoj-o?  aarrpos,  signifies  a  useless,  putrid, 
unsavoury,  and  obscene  ivord,  or  conversation  :  1.  Useless. 
particularly  that  which  lias  been  rendered  so  by  old  ago  and 
corrupticm  :  2.  Putrid,  impure;  so  Aristophanes  in  Lysis- 
Irat.  pag.  859.  calls  a  bad  woman,  (ravpa,  hioi  av  \oiiTp6v  iH 
vaTtpa;  Tune,  Sjnirca!  balneum  mihi parabisl  3.  CaUim^ 
nious,  or  reproachful ;  whatever  has  a  tendency  to  injure 
the  name,  fame,  or  interest  oi  vinoiher.  In  short,  it  appears 
to  mean  any  word  or  thing  obscene,  any  thing  that  injures 
virtue,  countenances  vice,  or  scoffs  at  religion.  In  the  paral- 
lel place.  Col.  iv.  6.  the  apostle  exhorts  that  our  speech  may 
be  seasoned  with  salt,  to  preserve  it  from  putrefaction.  See 
Kypke  and  Mucknight. 

But  that  tckich  is  good  to  the  use  of  edifying]  To  be  good 
for  a  thing,  is  a  Gro'cism  as  well  as  an  Anglicism  ;  for,  to 
be  fit,  proper,  suitable,  &c.  so  Achilles  Talius,  lib.  4.  pag. 
231.  a-y  aOov  CIS  (fnXiav  otia  ae,  I  know  thee  to  be  good  (form- 
ed)/or  friendship.  And  Appian,  de  Bell.  Hisp.  pag.  439. 
terms  both  the  Scipios,  av^pas  £s  -aavra  a  y  aO  ov  i  )  cvu^ievovi, 
men  who  were  good,  suitable/o/-  all  things.  And  also  Lucian 
in  Toxari,  pag.  .53.  ov  povov  aparoltvciv  ayadoi  riaav  YicvHaL- 
The  Scythians  are  not  good,  e.xpert,  in  archery  only. — See 
Kypke,  from  whom  I  quote. 

Thatitmay  minister  grace]  \va  &<j}  x^P^v  This  may  be 
understood  thus :  I.  Let  your  conversation  be  piu-e,  wise,  and 
•  holy,  that  it  may  be  the  means  of  conveying  grace,  or  Divine 
influences,  to  them  that  hear :  2.  Let  it  be  such  as  to  be  grate- 
ful or  acceptable  to  the  hearers.  This  is  the  meaning  of  wn 
i't)  xaptv,  in  some  of  the  most  correct  Greek  writers.  Never 
wound  modesty,  truth,  or  reUgion,  with  your  discourse ;  en- 


30  And  «  grieve  not  the  Holy  Spirit  of  God,  "whereby  ye  are 
sealed  unto  tlie  day  of  v  redemption. 

31  "  Let  all  bitterness,  and  wrath,  and  anger,  and  clamour, 
and  ''evil  speaking,  be  put  away  from  you,  ^  with  all  malice; 

32  And  "  be  ye  kind  one  to  another,  tender-hearted, "  forgi^  ing 
one  another,  even  as  God  for  Christ's  sake  hath  forgiven  you. 

t  Is.-i.7.l3.&i;3.|l1.  F.,e',:.K.a.  1  Thess.5.l9.-u  fli.  1. 13 -v  Luke  Sl.a.  Rom.S. 
sn.  Ch.l.l4,-wG<il.:lS,l9.— X  Tit.J.a.  Jame34.ll.  1  Pel.il.— y  Tit.S.S.—z  2  Cor. 
2.10.  Col.3.12,13.— aM,ill.e.l4.  jSIock  U.;S. 


deavour  to  edify  those  with  whom  you  converse  ;  and,  if  poa* 
sible,  speak  so  as  to  please  them. 

30.  Grieve  not  the  Holy  Spirit  of  God]  By  giving  way  to 
any  wrong  temper,  unholy  word,  or  unrighteous  action.  Even 
those  who  had  already  a  measure  of  tlie  light  and  life  of  God, 
both  of  which  are  not  only  brought  in  by  the  Holy  tfpirit,  but 
maintained  by  his  constant  indwelling,  may  give  way  to  siri, 
.-ind  so  grieve  this  Holy  .'Spirit,  that  it  shall  withdraw  both  its 
lig/Uand  presence,  and,  in  proportion  as  it  withdraws,  then 
hardness  and  darkness  take  place;  and,  wliat  is  still  worse, 
a  state  of  i/iic)ii-/i(7;7y  is  the  consequence  :  for  the  darkness 
prevents  the  fallen  state  from  being  seen;  and  the  hardness 
prevents  it  from  being  felt. 

Whereby  ye  are  sealed]  The  Holy  .'Spirit,  in  the  soul  of  a 
believer,  is  God's  seal,  set  on  his  heart  to  tcstil^y  that  he  is 
God's  property  :  and  that  he  should  be  wholly  employed  in 
God's  service.  It  is  very  likely  tliat  the  apostle  had  in  view 
the  words  of  the  prophet  I.sa.  l.xiii.  10.  But  they  rebelled  and 
VEXED /ii's  Holy  >^pirit;  therefore  lie  teas  turned  to  be  their 
enemy,  andfouglit  against  them.  The  PeaJniist  refers  to  the 
same  fact,  in  nearly  tiie  same  words,  Psal.  Ixxviii.  4.  Hoiooft 
did  tliey  provoke  him  in  the  loilderness,  and  gkieve  him  in 
the  desert !  Let  every  man,  therefore,  take  heed  that  he  grieve 
not  the  .Spirit  of  God,  lest  God  lurii  to  be  his  enemy,  ani\  fight 
against  him. 

31.  Let  all  bitterness]  TlaaairLKpta.  It  is  astonishing  that 
any  who  pi-ofessthe  Christian  name  should  indulge  bittcrnesn 
of  Spirit.  Those  who  are  censorious,  who  are  unmerciful  M 
l\\c failings  of  othere  ;  who  have  fixed  a. certain  siandardby 
which  they  measure  all  persons,  in  all  circumstances;  anil 
unchristian  every  one  that  docs  not  come  up  to  tliis  standard  ; 
these  have  the  bitterness  against  which  the  apostle  speaks. 
In  the  last  century  there  was  a  compound  medicine  made  up, 
from  a  variety  of  drastic  acrid  drugs,  and  ardentspirits,  which 
was  called  Hiera  Picra,  'Ispa  niKoa,  the  holy  bitter  ;  this  me- 
dicine was  administered  in  a  multitude  of  cases,  where  itdid 
immense  evil ;  and  perhaps  in  scarcely  any  case  did  it  do  good. 
It  has  ever  appcareil  to  me  to  furnish  a  proper  epithet  for  the 
disposition  mentioned  above,  the  holy  bitter ;  for  the  religious- 
ly censorious  act  under  the  pretence  of  superior  sanctity.  I 
have  known  such  persons  to  do  much  evil  in  Christian  society; 
but  never  knew  an  instance  of  them  doing  any  good. 

And  ivriith]  Svpoi,  is  more  properly  anger,  which  may  be 
considered  the  commencement  of  the  passion. 

Anger]  Opyri,  is  more  properly  wrath,  the  passion  carried 
to  its  highest  pitch,  aeconipanicd  with  injurinus  words,  and 
outrageous  acts,  some  of  which  are  immediately  specified. 

And  clamour]  Kpai^yri,  loud  and  obstreperous  speaking; 
brawling,  railing,  boisterous  tu\\i,  often  the  olFspringof  ic?'«//i ; 
all  of  which  are  higlily  unbecoming  the  meek,  loving,  quiet, 
sedate  mind  of  Christ  and  his  followers. 

And  evil  speaking]  BXo(T0r;f(ia,  blasphemy  ;  that  is,  inju- 
rious speaking  ;  words  which  tend  to  hurt  those  q/'whom, 
or  against  whom,  they  are  spoken. 

With  all  malice]  Kuvoi,  all  malignity :  as  anger  produces 
irrnlh,  and  wrath  clamour;  so  all  together  produce  ^notice, 
that  is,  settled,  sullen,  fell  wrath  ;  which  is  always  looking  out 
for  opportunities  to  revenge  itself  by  the  destruction  of  the 
object  of  its  indignation.  No  state  of  society  can  be  even  to- 
lerable where  these  prevail ;  and  if  eternity  were  out  of  the 
question,  it  is  of  the  utmost  consequence  to  have  these  ban- 
ished from  ti?ne. 

32.  Be  ye  kind  one  to  another]  TiveaOc — xPVToi:  ho  kind 
and  obliging  to  each  other  :  study  good  breeding  and  gentle- 
7iess  of  manners.  A  Christian  cannot  be  a  savage  ;  and  he 
need  not  be  a  boor.    Never  put  any  person  to  needless  pain. 

Tender-fiearted]  V^vcnrXuyxvoi,  compassionate ;  having 
the  bmeels  cfisily  moved,  (as  the  word  implies,)  to  commise- 
rate the  state  of  the  wretched  and  distressed. 

Forgiving  one  aiinther]  Should  you  receive  any  injury 
from  a  brother,  or  from  any  man,  be  as  ready  to  forgive  hiin. 
on  his  rcpentayice  and  acknowledgment,  as  God  was,  for 
Christ's  sake,  to  forgive  you,  when  you  repented  of  your  sins, 
and  took  refuge  in  his  mercy. 

1.  The  ei-Ao;?a//ons  given  in  this  chapter,  if  properly  attended 
to,  have  the  most  direct  tendency  to  secure  the  peac'eof  the  in- 
dividual, the  comfort  of  every/o7?i!///,and  the  welfare  and  unitif 
of  every  Christian  society .  That  God  never/>ro/i/ft(7s  any  thing 
that  is  useful  to  ns,  is  an  unshaken  truth.  And  that  he  never 
comynatids  what  has  not  the  most  pointed  relation  to  our  prc- 
sentand  eternal  welfare,  is  not  less  so.  How  is  it,  then,  that  we 
do  not.  glory  in  his  commandments,  and  rejoice  in  his  prohi- 
bitions '!  If  the  gratification  of  our  fleshly  propensities  could  do 
usgood,that  gratification  had  never  been  forbidden.  God  plants 
thorns  in  the  way,  that  would  lead  us  to  death  and  perdition. 

2.  From  the  provision  which  God  has  made  for  the  soul's 
salvation,  we  may  see  the  nature,  and,  in  some  sense,  thee.r- 
tent  of  the  salvation  provided.  Much  on  this  subject  has  been 

237 


IVc  slwuld  be  followers  of  God, 


EPHESIAISfS. 


and  love  one  another. 


8nid  on  the  preceding  chrtpler;  lunl  the  same  subject  is  con- 
tinued here.  Rod  req\iires  that  tlie  church  shall  be  holy,  so 
tlvit  it  may  be  a  proper  luibitation  lor  himself ;  and  he  requires 
tliat  each  believer  should  be  holy,  and  tliat  lie  should,  under 
the  influence  of  Ills  .grace,  arrive  at  the  measure  of  llie  sta- 
ture of  the  fulness  of  Christ!  ver.  13.  This  is  astonishing; 
but  C;od  is  able  to  nrake  all  grace  aboimd  towards  us. 

3.  It  is  the  will  of  Ood,  that  Christians  should  be  well  in- 
structed;  that  tliey  should  become  wise  anS.  intelligent;  and 
have  their  understandings  well  cultivated  and  improved. 
Sound  lenrning  is  of  great  worth,  even  in  religion  ;  the 
wisest  and  best  instructed  Christians  are  the  ^xinsi  steady  and 
may  be  the  most  useful.  If  a  man  be  a  child  in  k?!Owiedge., 
he  is  likely  to  be  tossed  to  and  fro,  and  i^arried  about  with 
evert/  wind  of  doctrine  ;  and  often  lies  at  the  mercy  of  inte- 
rested, designing  men  :  the  more  knowledge  he  has,  the  more 
safe  is  his  state.  If  our  circumstances  be  such,  that  we  have 
few  means  of  improveiirent,  we  should  turn  tliem  to  the  best 
account.  "  Partial  knowledge  is  better  than  total  ignorance  ; 
he  who  cannot  get  all  he  may  wi.sh,  must  take  heed  to  ac- 
quire all  that  he  can."  If  total  ignorance  be  a  bad  and  dange- 
rous tiling,  every  degree  of  knowledge  lessens  both  the  evil 
and  the  danger.  It  must  never  bo  forgotten,  that  the  Holy 
Scriptures  tlieniselves  are  capable  of  making  men  wise  unto 
salvation,  if  read  and  studied  \v\\h  faith  in  Clirist. 

4.  Union  among  the  followers  of  Christ,  is  strongly  recom- 


mended. How  can  spiritual  brethren  fall  out  by  the  way 
Have  they  not  all  one  Father,  all  one  Head ;  do  they  not  form 
one  bod;/,  and  are  they  not  all  members  of  each  other  ]  Would 
it  not  be  tnoiistrous  to  see  the  7iails  pulling  out  tlie  eyes  ;  tha 
hands  tearing  otl  the  fesh  from  the  body  ;  the  /ee//(  biting  out 
the  tongue,  &c.  &c.  And  is  it  less  so  to  see  the  members  of  a 
Christian  society  bite  and  devour  each  other,  till  they  are  con- 
sumed one  of  another  1  Every  member  of  the  mystical  body 
of  Christ,  should  labour  for  the  comfort  and  edification  of  the 
whole  ;  and  tlie  honour  of  tlie  Head.  He  that  would  live  a 
quiet  life,  and  keep  the  unity  of  the  Spirit  in  the  bond  of  peace,- 
must  be  as  backward  to  take  offence  as  to  give  it.  VVould  ali 
act  on  this  plan,  and  surely  it  is  as  rational  as  it  is  Christian, 
we  should  soon  have  glory  to  Ocjd  in  the  highest ;  and  on  earth, 
peace  and  good  will  among  men. 

5.  A  roughness  of  manners  is  to  some  unavoidable  ;  it  is 
partly  owing  to  tte  peculiar  texture  of  their  mind,  and  p.irtly 
to  their  education.  Rut  there  are  others  who  glory  in,  and  en- 
deavour to  cultivate  this  ungentle  disposition  :  under  this  is 
often  concealed  a  great  degree  of  spiritual  pride,  and  perTiaps 
some  malignity,  for  they  think  that  this  ro»^/i"ne.ss  gives  them 
a  right  to  say  grating,  harsh,  and  severe  things.  They  should 
be  taught  another  lesson  ;  and  if  they  will  not  demean  tl>cni- 
selves  as  they  ought,  tliey  should  be  left  to  themselves,  and  no 
man  sliould  as.sociate  with  them.  They  are  not  Christians  ; 
and  they  act  beneath  the  character  of  men. 


CHAPTER  V. 

Chrislians  should  imitate  their  heavcnhj  Father,  ami  walk  in  love,  after  the  example  of  Christ,  1,  2.  7'hf:;/  should  avoid 
all  uncleanncss,  iurpurit;/,  corclousness,  and foolisit  jesti?tg  and  idolatry,  because  these  things  e.rclu(lej'rom  the  king- 
dom of  God,  3 — 7.  T/ie  Ephnsians  icere  once  in  darkness,  but  being  iioir  lig/it  in-  the  Lord,  they  are  exhorted  to  walk  in. 
that  light,  and  bring  fortli  tlie  fruits  of  the  Spirit ;  and  to  hare  7io  fellowship  with  the  u-orkers  of  iniquily,  whose  evil 
deeds  arc  manifesled  by  the  light,  8 — 1-3.  AH  are  exhorted  to  awake  ;  lo  tcalk  circumspectly  ;  to  redeem  the  time,  and  to 
learn  what  IIic  will  of  the  Lord  is,  14 — 17.  The  apnslle  gives  particular  directions  relative  to  avoiding  e:rcess  of  wine, 
13.  To  singing  anil  giving  thanks,  19,  20.  Submission  to  each  other,  21.  To  husbands,  that  they  should  lore  their  leives. 
as  Christ  loved  l/ie  church  ;  for,  by  tlie  marriage  union,  the  union  between  Christ  and  the  church  is  pointed  out :  and 
reives  are  exhorted  lo  reverence  their  liusbanda,^ — 33.  [A.  M.  cir.  40U5.  A.  D.  cir.  01.  A.  U.  C.  S13.  An.  Imp.  Neronia 
Cccs.  Aug.  8.]  .  . 


BE  "  ye  thereforejfoUowers  of  God,  as  dear  children  ; 
2  And  t"  walk  in  love,  "^  as  Christ  also  hath  loved  us,  and 
hath  given  himself  for  us  an  offering  and  a  sacrifice  to  God, 
<l  for  a  sweet  smelling  savour. 
3  But '  fornication,  and  all  uncleanness,  or  covetousness,  Het 
it  not  be  once  named  among  you,  as  becometh  saints; 

«  Matt  5.45. 'IS.  Liilie  C.a;.  Cli.4..'a.—b  .loliii  W.LM.to  1,5.13.  n'hess.4.9.  1  .lohn 
a.  ll,t!;!.&4.-.;i.-cGal.l.4.&2.9l.  Hcb.7,'.'7.«ii).14,  Sli  &  10.10,  13.  1  ,Iolin3,  Hi  — 
dOcn.aai.     Lev.1.9.    2  Cor  2. 15.-C  Romi.C.13.    lCor.S.18.    2  Cnr.lS.iil.     Ch.4. 


NOTES.— Verse  1.  Be  ye  therefore  followers  of  God]  The 
beginning  of  this  chapter  is  properly  a  continuation  of  the 
preceding,  which  should  have  ended  with  the  second  verse  of 
this.  The  word  /d/ojrai,  which  we  translate /bWujcers,  signi- 
fies such  as  personate  others,  assuming  their  gait,  mode  of 
gpecch,  accent,  carriage,  &c.  and  it  is  from  this  Greek  word 
tliat  we  have  the  word  mimic.  Though  this  term  is  often  used 
in  a  ludicrous  sense,  yet  here  it  is  to  be  understood  in  a  very 
solemn  and  proper  sense.  Let  your  whole  conduct  be  like 
that  of  your  Lord  :  imitate  him  in  all  your  actions,  words, 
ppirit,  and  Inclinations:  imitate  him  as  ch'rldren  do  their  be- 
loved parents,  and  remember  that  you  stand  in  the  relation  of 
Moved  children  to  him.  It  is  natural  for  children  to  imitate 
their  parents ;  it  is  their  constant  aim  to  learn  of  theui,  and  to 
copy  them  in  all  things :  whatever  they  see  the  parent  do, 
whateverthey  hear  him  speak,  that  they  endeavour  to  copy  and 
imitate ;  yea,  they  go  fartlier,  they  insensibly  copy  the  very  tem- 
pers of  their  pareMs.  If  ye,  therefore,  becViildren  of  God,  show 
this  love  to  your  heavenly  Father,  and  imitate  all  his  moral 
perfections;  and  acquire  the  mind  that  was  in  Jesus. 

2.  And  walk  in  love]  Let  every  act  of  life  be  dictated  by 
love  to  God  and  man. 

As  Christ — hath  loved  us]  Laying  down  your  lives  for  your 
brethren,  if  necessary ;  counting  nothing  too  difficult  to  be 
done  in  order  tojiromolc  their  eternal  salvation. 

Hath  given  himself  for  us]  Christ  hath  died  in  our  stead, 
and  bectime  thereby  a  sacrifice  for  our  sins. 

An  offering]  Tlpoai]>ofja,im  oblation,  an  eucharistic  oflcring  ; 
the  same  as  nn:D  minchah,  Lev.  ii.  1,  &c.  which  is  e.xplained 
to  be  an  offering  made  unto  the  Lord,  of  fine  four,  leith.  oil, 
and  frankincense.  It  means  any  olTeriiig  by  which  grati- 
tude was  expressed  for  temporal  blessings  received  from  the 
bounty  of  God. 


4  =  Neither  fiUhiness,  nor  foolish  talking,  nor  jesting,  l>  which 
are  not  convenient:  but  rather  giving  of  thanks. 

5  For  this  ye  know,  that '  no  whoremonger,  ncn-  unolean  per- 
son, nor  covetous  man,  ''who  is  an  idolater, '  hath  any  inhcrit- 
anco  in  the  kingdom  of  Christ  and  of  God. 

6  "  Let  no  man  deceive  you  with  vain  words  :  for  because  of 

10,211.  rol.3.5.  I  TI1CS8.4.3,  &c.— f  1  Cor.S.I.— ^^^n 
as.— i  1  Cor.6.9.  Cial  5.19,  21.— kCol.H.fl.  1  Tiiv,.6. 
m.Iei-.a9.8.  JlaU.24.4.  Col. 2.4,  8,  IS.  aTliess.2.3. 


ance  of  temporal  blessings  could  not  be  expected  ;  and  also 
as  a  sacrj^ce /or  s/SjOtKria,  without  which  we  could  never 
approach  God  ;  and  without  which  we  must  be  punished  with 
an  everlasting  destruction  from  the  presence  of  God,  and  the 
glory  of  his  power.  Thus  we  find,  that  even  our  temporal 
blessings  come  from  and  by  Jesus  Christ,  as  well  as  all  oiu" ;  pi- 
ritual  and  eternal  mercies. 

For  a  svjeel-smclling  savour.]  Eij  nrrjirjv  cuou'tnc:,  the  ssme^ 
as  is  expressed  inGen.viii.  21.  Lev.  i.9.  iii.  U>.  nirr'S  r.i:>n  niT 
riach  nichoach  layhovah,  "a  sweet  savour  unto  the  Loid;" 
i.  e.  an  offering  of  his  own  prescription,  and  one  with  which 
he  was  well  pleased;  and,  by  accepting  of  wliich,  he  showed 
that  he  accepted  the  person  who  offered  it.  The  swecl  smell- 
ing savour  refers  to  the  burnt  offerings,  the  fumes  of  which 
ascended  from  the  fire,  in  the  act  of  burning  :  and,  as  such 
odours  are  grateful  to  man,  God  represents  himself  as  pleased 
witVi  them  when  ollered  hy  an  upright  worshipper,  according 
to  his  own  appointment. 

3.  But-  fornication]  It  is  probable  that  the  three  terms 
tised  hereby  the  apostle,  refer  to  diflerent  species  of  the  same 
thing.  The  word /or?j/cf///oj/,  vnpveia,  may  imply  not  oiily/ur- 
nication,  hvX  adultery  vil\^o  ;  as  it -frequently  does  ;  unclean- 
ness, aKadapma,  may  refer  to  all  abominable  and  unnatural 
lusts — sodomy,  bestiality,  &c.  and  covetousness,  7t'S£oiie^iit,.Ui 
excessive  indulgence  in  that  which,  moderately  used,  is  law- 
ful. As  the  covetous  man  never  has  enough  of  wealth,  so  the 
pleasure-taker  and  the  libertine  never  have  enough  of  th'-  gra- 
tifications of  sense  ;  the  appetite  increasing  in  proportion  to  il.s 
indulgence.  If,  however,  sim\)\c  covetousness,  i.  e.  the /ore  of 
gain,  be  here  intended,  it  sliows  from  the  connexion  in  which 
Tt  stands,  (for  it  is  linked  wilh  fornication,  adultery,  and  all 
uncleanness,')  how  degrading  it  is  to  the  soul  of  man, and  how 


abominable  it  is  in  the  eye  of  God.  In  otherplaces,  it  is  ranked 
A  sacrifice]  Owia,  a  sin-offering,  a  victim  for  sin ;  the  with  idolatry :  for  the  man  who  has  an  inordinate  love  of 
me  as  n^l   zebach,  which   almost  universally  means  that  "gain,  makes  wtonei/ his  god 


sacrificial  art  in  which  the  blood  of  an  animal  was  poured 
out  as  an  atonement  for  sin.  These  terms  may  be  justly  con- 
sidered as  including  every  kind  of  saerifice,  offering,  and  ob- 
lation made  to  God  on  any  account ;  and  both  these  terms 
are  with  propriety  used  here,  because  the  apostle's  design 
was  to  represent  the  si/^cie?icj/of  the  offering  made  by  Christ 
for  the  sin  of  the  world.  And  the  passage  sl.ongly  intimates, 
that  as  man  is  bound  to  be  grateful  to  God  for  the  good  things 
of  this  life,  so  he  should  testify  that  gratitude  by  suitable  of- 
ferings ;  but  having  .s-m?7crf  against  God,  he  has  forfeited  all 
earthly  blessings,  as  well  as  those  that  come  from  heaven  : 
and  that  Jesus  Christ  gave  himself  vnep  t^iiiM,  in  our  stead, 
and  on  our  account,  us  the  gratitude  offering,  -irftoaipupa, 
■which  we  owed  to  our  Makbr,  and  without  which,  a  continu- 
238 


Let  it  not  be  once  named]  Let  no  such  thing.?  ever  exist 
among  you,  for  ye  are  called  to  be  saints. 

4.  Neither  filthiness]  Aiaxporris ;  any  thing  liase  or  vile,  in 
words  or  acts. 

Foolish  talking]  MMpaXoyia;  scurrility,  buffoonery,  ridi- 
cule ;  or  what  tends  to  expose  another  to  contempt; 

Nor  jesting]  FAavrpircXin  ;  artfully  turned  discourses  or, 
words,  fromcu,  icell  or  easily,  and  rpcizo),  I  turn,  words  that 
can  be  easily  turned  to  other  meanings;  double  entendres, 
chaste  words,  which,  from  their  connexion,  and  the  manner 
in  which  they  are  used,  convey  an  obscene  or  o'lVeusive  mean- 
ing. It  al.so  means  jests,  puns,  witty  sayings,  and  mounte- 
bank repartees  e(  all  kinds. 

Which  are  nol  convenient]  Ou«  avr\K(jvTix,  they  dc  not  come 


Wc  miLst  nut  have  fellowship 


CHAPTER  V. 


with  the  worlis  (if  darkness. 


these  tilings,  "cometh  the  wrath  of  God  "  upon  the  children 
of  "  disobedience. 

7  Be  not  ye  therefore  pai-takers  with  them. 

8  1  For  ye  were  sometimes  darkness,  but  now '  are  ye  light  in 
the  Lord:  walk  as  'children  of  light: 

9  (For  '  the  fruit  of  the  Spirit  is  in  all  goodness,  and  righte- 
ousness, and  truth;) 

JO  "  Proving  wliat  is  acceptable  unto  tlie  Lord. 

11  And  "  have  no  fellowship  with  »  the  unfruitful  works  of 
darkness,  but  rather  'reprove  them. 

12  ^  For  it  is  a  shame  even  to  speak  of  those  things  wliich  are 
done  of  them  in  secret. 

n  Rorn.  I. IS.— oCh  2.2 -p  Or,  unbelief.  Col. 3.6 alsa.n.2.  Matl  4  Ifi.  Acts '315. 

IS  Rom.t21.  f.h.3  11,  12  S;4  la  Tit.:).3.  I  Pet.a.9.-r  John  8  hj.fc  12.46.  2  Cor. 
3,l«.&4.fi.  I  Theas.S.S.  I  .Iohna.9.-s  Luke  IB  8.  .Tohn  12.36.— I  O.il  E-.K.— n  Rom. 
ia.2.  Pliil.l.lO.  I  Thts3.5.21.  1  Tim. 2.3— vlO-ir.S.n,  II.  Si.  111.20.  2Cor.6.U. 
2Tht.»s.3.6,  14.— w  Rnii..ri.21.&13.ia.  Gi).G.3.— x  Lev.ia.  17.   I  'rim.rv2n. 


Up  to  tire  proper  standard  :  they  arc  utterly  improper  in  them- 
selves, and  higldy  unbecoming  in  tliose  who  profess  Chris- 
tianity. 

But  rather  giving  of  Ihanlcs]  Euxa/jtria ;  decent  and  edi- 
fying discourse,  or  thanksgiving  to  God.  Prayer  or  praise 
is  the  most  suitable  language  for  man  :  and  he  wlio  is  of  a 
trilling,  liglit  disposition,  is  ill  fitted  for  eitlier.  How  can  a 
man  who  has  been  talking  foolishly,  or  jestingly,  in  company, 
go  in  private  to  magnify  God  for  the  use  of  his  tongue,  which 
he  has  abused ;  or  his  rational  faculties,  which  he  has  de- 
graded 7 

5.  For  t/iis  ye  know]  Ye  must  be  convinced  of  the  dangcr- 
o\is  and  ruinous  tendency  of  such  a  spirit  and  conduct,  wlien 
you  know  tliat  persons  of  this  character  can  never  inherit  the 
kingdom  of  God.  See  on  ver.  3.  and  see  the  observations  on 
the  Greek  arlic'e  at  the  end  of  this  epistle. 

6.  Let  no  man  deceive  you}  Suffer  no  man  to  persuade  you 
that  any  of  tliese  things  is  innocent ;  or  that  they  are  una- 
voidable frailties  of  human  nature;  they  are  all  sins  and 
uhoininalions  in  the  siglit  of  God;  those  who  practise  them 
ore  r/tildren  of  disohndience :  and  on  accotmt  of  such  prac- 
(ice.s,  the  wrath  of  God,  Divine  punishment,  must  come  upon 
Ihoin.  J 

7.  Be  not  ye  therefore  partakers  with  them.]  Do  not  act  as 
;^onr  fellow-citizens  do:  nor  suffer  their  philosophy,  withvain 
irords,  Kcvoii  Aujoif.with  empty  and  illusive  doc^raies,  to  lead 
yon  astray  from  the  path  of  truth. 

That  there  was  much  need  for  such  directions  and  cautions 
to  tiio  people  of  Ephesiis,  has  bec-n  often  reinai-ked.  It  ap- 
pears from  AtlieniBUS,  that  this  people  were  addicted  to  lux- 
ury, effeininucy,  &c.  He  tells  us  tiiat  tlie  famous  Aspasia, 
ti'lio  was  herself  of  the  Socratic  sect,  brought  a  vast  number 
Of  beautiful  women  into  Greece,  and  hy  their  means  filled  the 
country  trilh  prostitutes,  Kai  cz\riljuvci/  ano  tiov  ravrris  crni- 
pifiMv  x)  EAXaj,  lib.  xiii.  cap.  25.  ibid.  cap.  31.  he  observes,  that 
the  Ephesians  liad  dedicated  temjiles,  kraipa  A<j>poStTri,  to  the 
Jiro.=titute  Venus  :  and  again,  cap.  32.  he  quotes  froniDemos- 
llicnes,  iti  Oral,  contra  Nceram,  rai  pzv  Iratpas  >'i6.>vrjs  evCKa 
«X')/'£''i  '■IS  'V  TraXXaviij  rijs  Knf)  I'lucpan  ffnXXa/eCKij  rag  6c  yvvai- 
Kas  Tov  TTaiiuroietaQat  yrrimioi,  Kat  twc  cv^mv  ^vXaKa  ttis'iv 
i\f.iv — "  We  have  whores  for  our  plcasiue  ;  harlots  for  daily 
.  use ;  and  icives  for  tlie  procreation  of  legitimate  children, 
niui  for  the  faithful  preservation  of  our  property."  Through 
the  whole  of  this  13th  book  of  AtheuKus,  the  reader  will  see 
the  most  melancholy  proofs  of  the  most  abominable  pi-actices 
among  the  Greeks ;  and  the  high  estimation  in  which  public 
prostitutes  were  lield  :  the  greatest  laitgivers,  and  the  wisest 
vhilosophers  among  the  Greeks,  supported  tiiis  system,  both 
by  their  autliorily  and  example.  Is  Unot  in  reference  to  tlieir 
leaching  and  laws,  that  tlie  apostle  says,  Let  no  man  deceive 
yoH  icith  vain  words  I 

8.  For  ye  tcere  sometimes(,i70TC,  formerly,)  darkness]  While 
ye  lived  in  darkness,  ye  lived  in  these  crimes. 

But  now  are  ye  light  in  the  Lord]  Wlien  ye  were  in  hea- 
thenish darkness,  ye  served  divers  lusts  and  pleasures ;  but 
now  ye  have  the  light,  the  wisdom  and  teaching  which  come 
from  God  ;  therefore,  walk  as  children  of  the  light :  let  the 
world  see  that  ye  are  not  slaves  to  the  flesh  ;  but  free,  willing, 
rational  servants  of  the  Most  High ;  not  brutish  follower's  of 
devil  gods. 

9.  For  the  fruit  of  the  Spirit]  Instead  of  Spirit,  TIvcvpaTng, 
ABD'EFG.  the  Syriac, Coptic,  Sahidic,JEthiopic,Armetiian, 
Vulgate,  and  Ilala,  together  with  several  of  the  Fathers,  read 
<pioTos,  light,  which  is  supposed  by  most  critics  to  be  tlie  true 
reading,  because  there  is  no  mention  made  of  the  Spirit  in 
any  part  of  the  context.  As  light,  ver.  S.  not  only  means  the 
Divine  inlluence  upon  Hie  soul,  but  also  the  Gospel;  with 
great  propriety  it  may  be  said.  The  fruit  of  the  light,  i.  c.  of  the' 
Gft.«pe(  ,•  is  in  all  goodness,  and  righteo}isness,  and  truth. 
Goodness,  ayadwavpr],  in  Ihe  pri7icip/eanddisposition  ;  right- 
eous7tess,  ^ocaiwo-uv/j,  the  exercise  of  that  goodness,  in  the 
Whole  conduct  of  life:  truth,  aXrjOeia,  the  director  of  that 
principle  and  its  exercise,  to  the  glorification  of  God,  and  the 
good  of  mankind. 

10.  Proving  ichnt  is  acceptable]  l!y  walking  in  the  light, 
Under  the  influence  of  the  Divine  Spirit;  according  to  the 
nictates  of  the  Gospel  ;  ye  shall  be  able  to  try,  and  bring  to 
full  prooj,  tliat  by  which  God  is  best  pleased.  Ve  shall  be  able 
to  idease  him  well  in  all  things. 

11.  Have  nnfellou-.ihip]  Have  no  religious  connexion  what- 
ever with  heathens  or  their  worship. 


13  Ilut '  all  tilings  that  arc  °  reproved  are  made  manifest  by 
the  liglit :  for  whatsoever  doth  make  manifest  is  liglit. 

14  Wherefore  ''  lie  saith,  "=  Awake  thou  that  slcepcst,  and 
<i  arise  from  the  dead,  and  Cluist  shall  give  thee  light. 

15  "  See  then  that  ye  walk  circumspectly,  not  as  fools,  but 
as  wise, 

16  f  Redeeming  the  time,  ^  because  the  days  are  evil. 

171)  Wlierefore  be  ye  not  unwise,  but '  understanding  k  what 
the  will  of  the  Lord  is. 

18  .\nd  I  be  not  drunk  with  wine,  wherein  is  excess  ;  but  be 
filled  with  the  Spirit ; 

19  Speaking  to  yourselves  ""  in  psalms  and  hymns  and  9pi- 

y  Rnni. 1.24,26.  Ver.n.—i  .Tohn  3.211,  21  Heb  4  1.- — a  Or,.li5Cnvefe.l -b  Or,  ii.— 
cJsa.Kl.l.  llom.l3  II,  12.  1  Cor  15.34.  1  Tlira5.r..(V— 1  .lohn  3.2S.  Koin.6.4,5.  Ch. 
2.\  l-ol  .l!.-eC(,l.4.5-fCol.4.5.  (ial.li.ln.— l- K«.-,le-.  1  l.i.a  12.1.  John  I2.:e. 
Ch.O.lJ.— I,  Col.4.5,— i  Roin.l2,-'.-k  1  ■rheis.4.3  &  S.  |S^1  Prov'M.  1.&  33.29,  3t>. 
Isn.5.1l,£2.  Lukc21.31.— in  AclslO.'S.   lCor.14,26.  C.l  3.  IS.  Janies5.13. 

Unfruitful  works  of  darkness]  Probably  alluding  to  the 
7nysleries  among  the  heathens;  and  the  dilferenl  lustration.<j 
anil  rites  through  wliich  the  initiated  went,  in  the  caves  and 
dark  recesses  where  these  mysteries  were  celebrated  ;  all 
which  he  denominates  works  ofdarknes.f,  because  they  wero 
destitute  of  true  icisdom;  and  unfruitful  work.-^,  Iiecausa 
they  were  of  no  use  to  mankind  ;  tlie  initi^ited  being  oL'hged, 
on  pain  of  death,  to  keep  secret  what  they  had  seen,  heard, 
and  done;  hence  they  were  called  avoppriTa  jivsripvi,  un- 
speakable mysteries ;  things  that  were  tiot  to  be  divulged. 
That  tlie  apostle  may  refer  to  magic  and  incantations  is  also 
probable;  for  to  tliese  the  Ephesians  were  greatly  addicted. 
See  the  proofs  in  the  notes  on  Acts  xix.  19. 

Rather  reprove  them.]  Bear  a  testimony  against  them  : 
convince  tliem  that  they  are  wrong;  confute  them  in  their 
vain  reasons;  reprove  them  for  their  vices,which  are  flagrant, 
while  pretending  to  superior  illumination.  All  these  mean- 
ings has  the  Greek  word  fXsj  x",  which  we  generally  render 
to  convince,  or  reprove. 

12.  For  it  is  a  sha"ne  even  lo  speak]  Tliis  no  doubt  refers 
to  tlie  Eleusinia-n  and  Bacchaualian  mysteries,  which  were 
performed  in  the  night  and  darkness  ;  and  were  known  to  be 
so  impure  and  abominable,  especially  the  latter,  that  the  Ro- 
man senate  banished  them  both  fnmi  Rome  and  Italy.  IIow 
the  discovery  of  tliese  deptlis  of  Satan  was  made,  and  the 
whole  proceedings  in  that  case,  may  be  seen  in  Livy,  Hist, 
lib.  xxxix.  chap.  S — 19.  where  the  reader  will  see  the  force  of 
what  the  apostle  says  here.  It  is  a  sliame  even  to  speak  of 
those  things  which  are  done  of  them  i"?(  secret ;  the  abomina- 
tions being  of  the  most  stupendous  kind,  and  of  thedeepest  die. 

13.  But  all  things  that  are  reproved]  Dr.  Macknight  pa- 
raphrases this  verse  as  follows.  "Noic  allthese  rcprovahte  ac- 
tions, tXEj^o/^ti'i,  which  are-  practised  in  celebrating  these 
mysteries,  are  made  manifest  as  sinful  liy  the  Gospel  ;  and 
seeing  every  thing  which  discovers  the  trite  nature  of  actions 
is  light,  the  Gospel,  which  discovers  the  evil  nature  of  the  ac- 
tions performed  in  these  mystcrie.s,  is  light."  The  apostle 
speaks  against  these  niysler'io.s,  as  he  speaks  against  fornica- 
tion, uncleanness,  and  covctousness  ;  but  by  no  means  eithei; 
borrows  expression,  or  similitude  from  them,  to  illustrate  Di- 
vine truths  ;  for,  as  it  would  hoa.  shame,  even  to  speak  of  those 
things  ;  surely  it  would  be  an  ahoniination  to  allude  to  them 
in  the  illustration  of  the  doctrines  of  the  Gospel. 

11.  Wliercfvre  he  saith]  It  is  a  matter  of  doubt  and  contro- 
versy, whence  this  saying  is  derived:  some  think  it  taken 
from  Isa.  xxvi.  19.  Thy  dead  inen  shall  live  ;  with  my  dead 
Ijody  shcdl  they  arise ;  aieuke  and  sing  yc  that  dwell  iri  the 
dust,  &c.  Others  think  that  it  is  taken  from  Isa.  Ix.  1—3; 
Arise,  shine,  for  thy  lightis come,  &c.  bwt  these  passages  nei- 
tlicr  give  the  words  northe  meaning  of  theapostle.  Ejiiphani- 
us  supposed  them  to  be  taken  from  an  ancient  prophecy  of  Eli- 
jah, long  since  lost :  SyiiceUus  s.niX  EuthaUusX\\\u\<.  they  were 
taken  from  an  apocryphal  work  attributed  to  Jeremiah  the 
prophet :  other's,  that  they  made  part  of  a  hymn  then  used  in 
the  Christian  church  ;  for.  that  there  were,  in  the  apostle's 
time,  hymns  and  spiritual  songs,  as  well  as  psalms,  we  leani 
from  himself,  in  ver.  19.  and  from  Col.  iii.  10.  The  hymn  is 
supposed  to  have  begun  thus: 

E}  £(,oai  6  KaOzvSusv, 

Kai  araara  ck  tmv  vCKpuv, 

E~cdiaiicrij  GUI  0  Xpioroj.  f 

Awake,  O  thou  who  sleepest. 

And  from  the  dead  arise  thou. 

And  Christ  shall  shine  upon  thee. 
See  Rosenniiiller,  Wolf,  and  others.  But  it  seems  more  n,i- 
tural  to  understand  the' words //esaiVA,  as  referring  to  the  light, 
i.  c.  the  fr'ospp/,  mentioned  ver.  13.  kndUw  tiioXcyti,  .shonltl 
be  translated,  \Mierefore  it  saith.  Awake  thou,  &c.  that  is,  this 
is  the  general,  the  strong  commanding  voice  of  the  Gospel  in 
every  part :  receive  instructirm  ;  leave  your  sins,  which  aro 
leading  you  to  perdition;  believe  on  the  Lord  Jesus  Christ, 
and  he  will  enlighten  and  save  thee. 

As  a  man  asleep  neither  knows  nor  does  any  thing  that  can 
be  called  good  or  useful ;  so  the  Gentiles,  and  all  othere,  while 
without  the  knowledge  of  Clu'istianity,  had  jiotonly  no  proper 
knowledge  of  vice  and  virtue;  but  they  had  no  correct  notion 
of  the  Li'ue  God. 

As  the  dead  can  perform  no  function  of  life  ;  so  the  Gen- 
tiles, and  the  unconverted,  were  incapable  of  ))erforming  any 
thing  worthy  either  of ///c  or  ici'/i^-.     But,  though  they  were 
asleep,  in  a  state  of  complete  spiritual  torpor,  yet  they  might 
239 


EPHESIANS. 


Wives  must  sv.hinit 

fltual  songs,  singing  and  making  melody  In  your  heart  to  tlie 

20  "Giving  thanks  always  for  all  things  unto  God  and  the 
Father"  in  the  name  of  our  Lord  Jesus  Christ; 

21  P  Submitting  yourselves  one  to  another  iai  the  fear  of  uod. 

22  1  Wives,  submit  yourselves  unto  your  own  husbands,  '  as 
tinto  the  Lord.  ,    ,   ,        .,  ^,    •  . 

23  For  '  the  husband  is  the  head  of  the  wife,  even  as  Christ 
is"  the  'headof  thecliurch;  and  he  is  the  saviour  of  "  the  body. 

nP-a-yi  IsaftW.  Col.3.1-.  I  Thcss  5.18.  2Thes3  1.3.-0  Heb. 13.15.  1  Pel. 
•>  r"/;?  iT-nPl.il  :' a  I  PeiS.H.— q  Tien,:!.  111.  1  i;,„.  14.34.  Col.J.16.  Til.:a.5. 
Ipa.ll.-T  Ch.G.g.-3  1  Cor.  11.3. -t  Ch.  I.22.&  4.15.  Col.  1. 18. 

be  awoke  by  the  voice  of  the  Go.«pol :  and,  though  dead  to  all 
goodness,  and  to  every  function  of  thespiritual  life ;  yet,  as  their 
animal  life  was  wliole  in  them,  and  perception  and  reason 
were  still  left,  they  were  capable  of  hearing  the  Gospel,  and 
underthat  influence  which  always  accompanies  it,  when  faith- 
fuUv  preached,  tliey  could  discern  its  e.xcellency,  and  find  it 
to  be  the  power  of  God  to  their  salvation.  And  they  are  ad- 
dressed by  the  apostle  as  possessing  this  capacity  ;  and  on 
their  using  it  properly,  have  the  promise  that  Christ  shall  en- 
righten  them. 

15.  Walk  circuvispecHy]  Our  word  circumspect,  from 
the  Latin  circumspicio,  signifies  to  look  round-about ;  on  all 
hands,  to  be  every  way  Watchful ;  wary  and  cautious  ;  in  or- 
der to  avoid  danger,  discern  enemies  before  they  come  too 
nigh;  and  secure  a  man's  interest  by  every  possible  and  law- 
ful moans.  But  the  original  word  aicpifioi;,  signifies  correctly, 
accurately,  consistently,  or  perfectly.  Be  ye,  who  have  re- 
ceived the  truth,  careful  of  your  conduct ;  walk  by  the  rule 
which  God  has  given  you  :  do  this  as  well  in  little  as  in  great 
Inattcrs  ;  e-teniplify  your  principles  wliic.h  are  holy  and  good, 
by  a  correspondent  conduct;  do  not  only  profess, but  live  the 
Gospel.  As  you  embrace  all  its  promises,  be  careful  also  to 
embrace  ail  its  precepts  ;  and  lAihave  yourselves  so  that  ynur 
enemies  may  never  be  able  to  say,  that  ye  are  Iwly  in  your  doc- 
trines a.nd  profession,  hut  irregular  in  your  lives. 

Not  as  foul's.  Out  as  wise]  Mri  oi;  Atoj^oi  aW  wf  Scj^oi. 
The  heathens  affected  to  be  called  Xotfiyi,  or  tnise  men;  Py- 
thagoras was  perhaps  the  first  who  corrected  this  vanity,  by 
assuming  the  title  of  0iXoao0iif,  a  lover  of  wisdom  ;  hence  our 
term  philosopher,  used  now  in  a  much  prouder  sense,  than 
that  in  which  the  great  Pythagoras  wished  it  to  be  apiilied. 
The  apostle  here  takes  the  term  o-o^os,  and  applies  it  to  tlie 
Christian  ;  and  instead  of  it,  gives  the  empty  Gentile  philoso- 
pher the  title  of  aaoipoi,  wthout  wisdom  ;  fool.  ^ 

16.  Redeeming  the  time]  'E,^a)opa<,Ofis.voi  ruv  xat()Ov:  \>xij' 
ing  up  those  moments  which  olliers  seem  to  throw  aWay;  stead- 
ily improving  every  present  moment,tliat  ye  may,  in  some  mea- 
sure, regain  tlietimeye  have /os/.  Let  time  be  your  chief  com- 
modity: deal  in  that  alone;  buy  it  all  up,  and  use  every  por- 
tion of  it  yourselves.  Time  is  that  on  which  eternity  depends  ; 
in  time  ye  are  to  get  a  preparation  for  the  kingdom  of  God;  if 
you  get  not  this  in  time,  your  ruin  is  inevitable  ;  therefore 
buy  up  the  time. 

Some  think  there  is  an  allusion  here  to  the  case  of  debtors, 
who,  by  giving  some  valuable  consideration  to  their  creditors, 
obtain  'further  lime  for  paying  their  debts.  And  this  appears 
to  be  the  sense  in  which  it  is  used  by  the  Septuagint,  Dan.  ii. 
8.  Y.tt'' aXridtiaiot^atywoTLxo-ipovv^m  c^^ayopa'^trt.  I rC7iow 
certainly  that  ye  would  gain  or  buy  time.  Ve  wish  to  have 
the  time  prolonged,  that  ye  may  seek  out  for  some  plausible 
explanationof  the  dream.  Perhaps  the  apostle  means,  in  gene- 
ral, embrace  every  opportunity  io  glorify  God,  save  your  own 
souls,  and  do  good  to  men. 

Because  the  days  are  evil.]  The  present  times  are  danger- 
ous ;  they  are  full  of  trouldes  and  temptations  ;  and  only  the 
watchful  and  diligent  have  any  reason  to  expect  that  they  shall 
keep  their  garments  unspotted. 

17.  \Vtierefore  be  ye  not  un,w~ise.]  Mr;  yivcaOr.  atppovcg,  do 
not  become  madmen.  Here  is  a  most  evident  allusion  to  the 
orgies  of  Bacchus,  in  which  his  votaries  acted  like  madmen ; 
running  about,  tossing  their  heads  from  shoulder  to  shoulder, 
nppearins  to  be  in  every  sense  completely  frantic.  See  the 
whole  of  the  passage  in  Livy,  to  which  I  have  referred,  on 
vcr.  12. 

But  undr.rstandivg  lehat  the  trill  of  the  Lord  is.]  It  is  the 
will  of  God  that  ye  should  be  sober,  chaste,  holy,  and  pure. 
Get  a  tliorough  understanding  of  this  ;  acquaint  yourselves 
with  God's  will,  tlmt  ye  may  know  how  to  glorify  Him. 

18.  Be  not  drunk  with  toine,  leherein  is  excess.]  Thhs  is 
a  farther  allusion  to  llio  Bacchanalian  mysteries  ;  in  them 
his  votaries  got  drunk,  and  ran  into  all  manner  of  e.^cesses. 
Plato,  though  he  forbade  drunkenness,  in  general,  yet  allow- 
ed that  the  people  should  get  drunk  in  the  solemnities  of  that 
god  who  invented  wine.  And  indeed  this  was  their  common 
custom,  when  they  had  ofiered  their  sacrifices,  then  they  in- 
dulged themselves  in  drunkenness,  and  ran  into  all  kinds  of 
extravagance.  Hence  it  is  probable  that  /.ieSuw,  to  get  druiik, 
is  derived  from  ^£ra,  rt/yer,  and  0)j(j,  to  sacrifice  ;  for  having 
completed  their  sacrifices,  they  indulged  themselves  in  icinc. 
The  word  aaonia,  which  we  translate  excess,  means  profiiga- 
cy  and  debauchery  of  every  kind  ;  sucVi  as  are  the  general 
concomitants  of  drunkenness  ;  and  especially  among  the  vo- 
taries of  Bacchus,  in  Greece  and  Italy. 

But  be  filled  with  the  S'pirit.]    The  lieathen  priests  pretend 

€d  to  be  filled  with  the  influence  of  the  god  they  worshipiied  ; 

glO 


to  their  husbands. 


24  Therefore  as  the  church  is  subject  unto  Christ,  30  lei  tli-5 
wives  be  to^heir  own  husbamls  "  in  every  tiling. 

25  ^'•'  Husbands,  love  your  wives,  even  as  Christ  also  loved 
the  church,  and  ^  gave  himself  for  it ; 

26  That  he  might  sanctify  and  cleanse  it  >■  with  the  washing 
of  water  ^  by  the  word, 

27  '  That  he  might  present  it  to  himself  a  glorious  church, 
b  not  having  spot  or  wrinkle,  or  any  sach  thing  ;  °  but  that  it 
should  be  holy  and  without  blemish/ 

1.  Ch.  1.23.— V  Col. 3,20,  ;w.  Tit  S.9.— w  Col.3  19.  1  Pel. 3.7.— x  Acts  Sn.SS.  GaS. 
1.4.&a.2n.  Ver -2.— y  .lohn  3.fi.  Til. 3.5.  Heb.  10.23.  1  John.S.C— z  Jolin  15.3.* 
17.17.- aaCor.U.S.  Col.l.-32.-b  Cant.4.7.— c  Uh.1.4. 


and  it  was  in  these  circumstances  that  they  gave  out  flieir  ora- 
cles. See  a  remarkable  instance  of  this  quoted  in  the  note, 
on  Luke  \x.  39.  where  llie  case  of  a  Bacchanalian  is  described. 
The  apostle  exhorts  the  Ephesians  not  to  resemble  tbese,  but 
instead  of  being  filled  with  wine,  to  be  filled  with  llie  Spirit  of 
God  :  in  consequence  of  which,  instead  of  those  discoveries  of 
tlie  Divine  will,  to  which  in  their  drunken  worship  the  vota- 
ries of  Bacchus  pretended,  tliey  should  be  wise  indeed  ;  and 
should  understand  wliat  the  will  of  the  Lord  is. 

19.  Speaking  to  yourselves  in  psalms.]  We  can  scarcely 
say  what  is  the  exact  difference  between  these  three  ■expi'es- 
sions.     Psalms,  i/ziiX/cu,  may  probably  mean  those  of  David-.- 

Hymns.']  'T/tvoi ;  extemporaneous  effusions  in  praise  of  God 
uttered  under  tlie  influence  of  the  Divine  Spirit,  or  a  sense  oJ 
his  especial  goodness.     See  Acts  xvi.  25. 

Songs.]  S.iai,  odes  ;  premeditated  and  regular  poetic  com- 
positions ;  but  in  whatever  form  they  were  composed,  wc 
learn  that  they  were  all  nvevjiariKa,  spiritual,  tending  to 
magnify  God,  and  edify  men. 

Singing  and  maki7ig  melody  in  your  heart]  The  heart  al- 
ways going  with  the  lips.  It  is  a  shocking  profanation  of  Di- 
vine worship,  to  draw  nigh  to  God  with  the  lips,  while  tho 
/isri)-/ is  far  from  him.  It  is  too  often  the  case,  that  in  public 
worship,  men  are  carried  off  from  the  sense  of  the  words  by 
the  sounds  that  are  put  to  them.  And  how  few  choirs  of 
singers  are  there  in  the  universe,  whose  Aert77s  ever  accom- 
pany them  in  what  they  call  singing  the  praises  of  God? 

20.  Giving  thanks  always]  God  is  continually  loading 
you  with  his  benefits  ;  you  c/e«erre  nothing  of  his  kindness  f 
therefoi-egive  Him  thanks  for  his  unmerited  bounties. 

God  and  the  Father]  That  is-,  God,  who  is  your  Father; 
and  the  Father  of  mercies.  See  the  observations  on  the  Greek 
article,  at  the  end  of  thii  epistle. 

Jn  the  name  of  our  Lord  Jesus]  He  is  the  only  Mediator, 
and  through  him  alone  can  ye  approach  to  God  :  and  it  is  for 
his  sake  only,  th-\t  God  will  hear  your  2>rayers ;  or  receive 
your  jn-aises. 

21.  Submitting— one  to  another]  Let  no  man  be  so  tena- 
cious of  his  own  will,  or  his  opinion,  in  matters  indifferent, 
as  to  disturb  the  peace  of  the  church ;  in  all  such  matters, 
give  ivay  to  each  other  ;  and  let  love  rule. 

In  the  fear  of  God.]  Setting  him  always  before  your  eyes  j 
and  considering  that  he  has  commanded  you  to  love  one  an- 
other, and  tobear  each  other's  burdens  ;  and  that  what  you  do 
in  this  or  any  other  commanded  case,  you  do  as  unto  the  Lord. 
Instead  of  ev  <po0M  Ocov,  in  the  fear  of  Gov,  cv  ipvff'p  Xoirov,  m 
the  fear  of  Christ,  is  the  reading  of  ABDEFG,  with  all  others 
of  most  value  ;  besides  the  St/riac,  Coptic,  Sahidic,  AJthiupic,. 
Armenian,  Vulgate,  and  Itala  ;  Basil  the  Great,  and  Chry- 
sostom.    Neither  reading  makes  any  difference  in  the  serise. 

22.  Wives,  submit  yourselves  unto  your  own  husbands] 
As  the  Lord,  viz.  Christ,  is  the  head  or  governor  of  the  Church, 
and  the  head  of  the  man  :  so  is  the  man  the  head  or  governor 
of  tlic  woman.  This  is  God's  ordinance,  and  should  not  bo 
transgressed.  The  husband  should  not  be  a  tyrant ;  and  the 
wife  should  not  be  the  governor.  Old  Francis  t^uarles,  in 
his  homely  rhymes,  alludinir  to  the  superstitious  notion,  that 
the  croicing  of  a  hen  bodes  ill  luck  to  the  family,  has  said — 

"  111  thrives  the  hapless  family  thatshows, 
A  cock  that's  silent,  and  a  hen  that  crotrs  : 
I  know  not  which  live  most  unnatural  lives, 
Obeying  husbands,  or  convnanding  wives.  " 
As  unto  the  Lord.]    The  word  church,  seems  to  be  ncccs.?a 
rily  understood  here  ;  that  is.  act  under  the  authority  of  vimr 
husbands,  as  the  church  acts  under  the  authority  of  Christ.— 
As  the  church  submits  to  the  Lord,  so  let  wives  submit  totheir 
husbands.  ,       ™,  .    . 

23.  For  the  husband  is  the  head  of  the  wife]  This  is  tne 
reason  wbich  the  apostle  gives  for  his  injunctions.— See  above. 

He  is  the  saviour  of  the  body.]  As  Christ  exercises  autho- 
rity over  the  church,  so  as  to  save  and  protect  it ;  so  let  the 
husband  exercise  authority  over  his  wife,  hy  protecting,  com- 
forting, and  providing  her  with  every  necessary  and  comfort 
of  life,  according  to  his  power.  !      ,      ,  .         ,     .    . 

24.  In  every  thing.]  That  is,  evci^  latrful  thtng;  for  it  i9 
not  intimated  tliat  they  should  obey  their  husbands  m  any 
thins  criminal,  or  in  any  thing  detrimental  to  the  interests  of 
their  souls.  The  husband  may  he  profligate,  and  may  wish 
his  wife  to  become  such  also;  he  may  be  an  enemy  to  true 
religion,  and  use  his  authority  to  prevent  his  wife  from  those 
means  of  grace  whicii  she  finds  salutary  to  her  soul ;  in  7i07i6 
of  these  things  should  she  obey  him. 

25.  Husbands,  love  your  wires]  Here  is  a  giand  rule,  ac- 
conliu"  to  wliich  every  husband  is  called  to  act.  Love  your 
wife  as  Christ  loved  the  church.    But  how  did  Christ  love  llio 


Marriage  an  emblem  of  the 


28  So  ouglit  men  to  love  their  wives  as  their  own  bodies.  He 
tliat  lovetli  his  wife  Inveth  himself. 

29  For  no  man  ever  yet  haled  his  own  flesh  ;  but  nourisheth 
and  cherisheth  it,  even  as  the  Lord  the  church  : 

30  For  d  we  are  members  of  liis  body,  of  his  flesh,  and  of  his 
bones.  ' 

31  •  For  this  cause  shall  a  man  leave  his  father  and  mother, 

dO.naZJ    Ron  12.0.  1  Cor  6  15  *  18  ?7.-e  Oen.S.8«    Matl.19  0. 


CHAPTER  V. 


union  0/ believers  vlth  Christ. 


church  1  Ife  gave  himself  for  il :  he  laid  down  his  life  for  it. 
bo  then  husbands  should,  if  necessary,  lay  down  their  lives 
for  their  wives  :  and  there  is  more  implied  in  the  words  than 
rnere  protection  and  support  :  lor,  as  Christ  guve  himself  for 
the  church,  to  save  it;  so  husbands  should,  by  all  means  in 
their  power,  labour  to  promote  the  salvation  of  tlieir  wives 
and  their  constant  edification  in  righteousness.  Thus  we  (ind 
hat  the  authority  of  the  man  over  the  woman  is  found-^d  on 
nis  love  to  her  :  and  this  love  must  be  such  as  to  lead  hiin  to 
rislc  tis  life  for  her.  As  the  care  of  the  family  devolves  on 
the  Wife,  and  the  children  must  owe  the  chief  direction  of 
thiiir  minds,  and  formation  of  their  manners,  to  the  motlier 
Bhe  has  need  of  all  the  assistance  and  support  wliich  her  hus- 
band can  give  her ;  and  if  she  perform  her  duly  well,  she  de- 
eervos  the  utmost  of  his  love  and  affection. 

26.  IViat  he  might  sanctify  and  cleanse  il]  The  church  is 
represented  as  tile  spouse  of  Christ,  as  the  woman  is  the 
spouse  r,{  the  man  ;  and  to  prepare  tliis  church  for  himself, 
he  washes,  cleanses,  and  sanciifes  it.  Tliere  is  certainly  an 
allusion  liere  to  the  ancient  method  o{ purifying  women  who 
were  appointed  to  be  consorts  to  kings  ;  ttcelre  months  It  ap- 
pears, were  in  some  instances  spent  in  this  purification  •  Sii 

r7lOnth<t  tri  th   nil  ^r  -.^t,.^,.!. I  _ .- ^    .1  '^■.,  ' 


flesh  ^'^'  ***  ^^''"^'^  """*  **'*  **'''^^'  """^  "'^^  f^woTshall  be  oiw 
and  of'' 1'^  *  Kfeat  mystery:  but  I  speali  concerning  Christ 
33  Nevertheless,  »  let  every  one  of  you  in  particular,  so  lova 
his  wife  even  as  himself ;  and  the  wife  see  tliat  alie  t  reverenco 
ner  husband. 

-Mark  n.r._flCor.6.16.-e  Vera    Col  3.l9.-h  1  P.l.3  6 


months  tcith  oil  of  myrrh,  and  six  months  uith  sweet  odours 
ana  with  other  tilings  for  the  purifying  of  icomen.  See  the 
xvrrl-if       '  "^  ^^'  ''•  ^'^'^'  ^^'  ^°^  '''^°  ^^^^-  *'^-  '2'  14-  Ezek. 

n„!ffi'ft,'/'-  '£°*^''"5'o/«;fi/e']  Baptism,  accompanied  by  the 
purifying  influences  of  the  Holy  Spirit 

tvlfM,  k"  ."■"'■''•^  T'""  '^'"^'"■"s  of  Clirist  crucified;  through 
wnich  baptism  is  administered,  sin  cancelled,  and  the  soul  pu- 
riliea  from  all  unrighteousness  :  the  death  of  Christ  •'Ivmg 
erlicacv  to  all.  o'>"'6 

JfL  n?"'  '"''"'ff^jl  present  it  to  himse'f]  It  was  usual  to 
bring  the  royal  bride  lothe  king  in  the  most  sumptuous  an- 
P^rel  ;  and  is  there  not  here  an  allusion  to  Psal.xlv  13  14 
J  he  kings  daughter  (Pharaoh's)  is  all  glorious  irithin!  her 
clothing  IS  of  wrought  gold  ;  she  shall  ie  brought  unto  the 
*in^  (Solomon)  m  raiment  of  needle  work.    This  presenta- 

dav  w'^?^*"^",  °^  ^l  rl'^  "P?^i'"'  "'"'  ^^^  P'ace  on  tlie  last 
oay.     See  the  note  on  2  Cor.  xi.  2. 

», J,^''"''""*  '^''"'li^X  Every  way  splendid  and  honourable, 
because  pure  and  holy.  ' 

Not  having  spot]  TrriXov,  no  blemish  on  the/ace  ,-  no  sdoIs 
npnn  the  garment ;  the  heart  and  life  both  holy. 

nrtn,;le]  PvriSu,  no  mark  of  superannuation  or  decau 
ine  word  is  commonly  applied  to  tcrin/cles  on  the  face,  indi- 
cative of  sickness  or  decrepitude. 

Jrt^y,  ""m  '""l"""  ''';'"'f'J  In  every  sense,  holy,  pure,  and 
&f^r  /A  *■  "  T'''  '^"TV'^'"  P'''''^^^  "!'''  Christ  gave  him. 
f^/r.  '  r"'"'^'  ^"."^  ^°'  "^'''  P"'-P0se  he  continues  the 
different  ordinances  which  he  hai  appointed  •  and  Darticii 
any  the  preaching  of  the  word,  the  d.ictrine  of'reconolia  fo„ 
through  faith  in  his  blood.  And  it  is  in  this  life  that  a  1  his 
piirification    is  to  lake  place,  for  none  shall  he  prel^liedfi 

Teanled  InnTT'  V'"",'  "'•""  '^^^  "°'  ^^'^  ^een  sanctified, 
L-Uhf!-  'f^''^'^'  "'^'do  glorious,  having  neither  spot,  wrin. 
kle,  blemish    nor  any  such  thing.     How  vain  is  thenreten 

fiir  of  ^n'^ '""'■'" 'z^*^^  '?;'^^'^'^'^  °r'"«  truechurch^wLne 
•^-.^r    ^''"•■'^'T^'"'  '''emishes,  and  MAyy  such  things 
londly  supposing  that  their  holiness  is  in  their  Surety  bernnte 

and'sa -Tost' tho'    ??''"'  ''J  '""^  "^">^  °"   thy  conscien  e 

yiiill'nt'LTcVp'\ruX'''''  "  St.  Paul's  meaning) 

23.  As  their  own  bodies]  For  the  woman  is,  uronerlv  sneak 

and  the  woman  was  taken  out  of  his  side:  therefore  i"  she 
fieshofhisfiesh,  and  bone  of  his  bone  ;  and  therefore  he  that 
Mveth  his  wife,  loyeth  himself,  for  they  two  are  one  flesh 
The  apostle,  in  all  these  verses,  refers  to  the  creation  and  or  ! 
ginal  state  of  the  fli-st  human  pair. 

29.  No  man  ever  yet  hated  his  ownfJesh]  And  this  i<;  n  na 
cherishTer"  "''^y  ^  ^^^^'^  love  hifwif^nd  nourish  ^'d 

3i).  We  are  members  of  his  body]  He  has  nartook  of  mir 
If'^r^i.^l'"^  have  partaken  of  the  natuie  of  ld««i  And  as 
so  wc''beinl''r^l,l,']f'''"'7'V"'^  '"'^  ^^'°"'-  of  .his  Wy!- 
my^ical  bnlv  Thn?"^'  "^  ^^'^  ^^'''^^'  =»■•«  members  of  his 
^  the  cln.^.7  in/^""  '^'  '''^  ^'^  ""'^'^'l  'o  him  by  one  Spirit, 

l>e™  hat'wi'th"{|™  bdV°  ''°"'''"  '°  ''■•"  "■"""  '^*  ™^«" 

wilso^nfrlf.^itn'f, "'*''. '°,'''='"=  «""•  asa  ,rW/^/„erfboard 

"aeaT^^n^^'n^arMhtt^Zd  ^7 'V'^'^'T' K''"'-  I 
but  death  should  tave  thet  „/^li  "'^  ''^"^^  •  ^'"^  "°'*^'"« 
Gen.  ii.  21—24       "'^^°'ve  their  affection,    fcee  the  notes  on 

t^^^sL%^slr:rVa'^:^Ll:''"T''''  """  "'^"^^-^ 
Vol.    VI  '>'i(^'-arne,iium  hoc  magnum  e;l  ;  this  ; 


sacrament  IS  great,  Vclgate.  And  on  llie  evidence  of  this 
version  the  church  of  Rome  has  made  matrimony  a  sacra- 
ment ;  which,  as  they  use  it,  is  no  meaning  of  the  original 
«y  mystery,  here,  we  may  understand  a  natural  t)ijn„   bv 

rhe"snir?."oV?l':}''"f '  '"^""" ''  ''S"'«'''I  •  «'hi=!i  sign'ificltion 
uni.^f^rMi'"'^  J''r^  ""  8ive.     So  liere,  the  creation,  and 
union  of  Adam  and  Eve  were  intended  in  the  design  of  God 
to  pomt  out  tlic  union  of  Christ  and  the  church  ;  a   union  tl  o 
most  imporlant  that  can  be  conceived ;  and  therefore  the  apo. 
of  tlfis'chaptfr.'     '"^"''^-     ^*='  ""  °'^='<'"'"ion''  ^t  H'c^nJ 
33.  Kerertheless]  mnv,  moreover,  nr  therefore  on  thecon. 
sidei-ation  of  God's  design  in  the  institution  of  ma^riugeT 
every  one  of  vou  love  his  wife  a.^  himself,  because  she  is  both 
naturally  and  by  a  Divine  ordinance,  a  part  of  himself 
hJ  fh°i  h     f-f^-^'-C'ce  her  husband]    Let  ti,e  wife  ever  consl- 
tVu    '"f  ""^  «^''^'•  f;f=d  ;  and  this  he  is,  not  only  by  nv 
ture,  but  also  by  the  ordinance  of  God.     These  are  very  iin 
S2"?k'  J"?"^"'  ^n<l  on  tliem  the  apustle  lays  great  stress 
see  the  foihuving  ob.terrotiin:s. 

There  is  one  subject  in  the  preceding  verse,  on  which  I  could 
not  enlarge  suflic:ently  in  the  notes  ;  and  which  1  have  re- 
seivea  lor  this  place  ;  viz.  what  the  apostle  says  concerninc 
the  mysteru  of  marriage,  which  certainly  has  a  deeper  mean 
ing  than  whtit  is  generally  ;.pprehended.  Dr.  Macknight  has 
some  good  observations  on  lliis  part  of  the  subject,  which  I 
shall  beg  leave  to  lay  before  niv  readers. 

1.  "The  apostle  calls  the  formation  of  Eve  from  Adam's 
body  his  marriage  with  her.  and  ih?  intimate  union  ejlablish- 
ed  between  rhem  by  that  marriage,  a  great  mystery,  becauso 
itcontamedan  important  en.blenialical  meaning,  conccrnine 
the  Begeneralion  of  believers,  and  their  union  with  Christ 
Which  hiticrlo  had  been  kept  secret,  but  which  he  had  disco- 
vered in  the  30lh  verse.  For  there,  in  allusion  to  what  Adam 
said  concerning  Eve,  '  Tiiis  now  is  bone  of  my  bones,  and 
i.esfi  nf  mv  flesh,'  the  apostle  says  concerning  Christ  and  b<>. 
levers.  We  are  bone  of  his  bones,  and  flesh  of  his  flesh  ' 
,  ",'at  'S.  we  are  parts  of  his  body  ihe  church  ;  and  by  this  an- 
nhcation  of  Adam's  words  concerning  Eve,  to  Christ  and  to 
his  churcn,  he  intimates,  First,  Ttiat  the  formation  of  Eve  of 
a  rib  taken  out  of  Adam's  body,  was  a  figure  of  the  re^rene'ra- 
''°"  o-  believers  by  the  breaking  of  Chrfsl's  body,  mentioned 
ver.  2,^.  Secondly,  That  Adam's  love  to  Eve,  on  account  of 
her  being  formed  of  his  body,  was  a  figure  of  airist's  love  to 
believers,  because  they  are  become  his  body,  ver.  30  'I'hird- 
ly,  I  hat  Adam's  marriage  with  Eve  was  a  figure  of  the  eter. 
nal  union  of  Christ  with  believers  in  heaven,  mentioned  ver 

o    „/ "e  left  his  Father  to  he  united  to  his  church 
o-r  ,  f      S'V-ingthis  eiiiblemalical  representation  of  these  an- 
cient facts,  the  rpostle  has  not  excecclcd  the  bounds  of  proba- 
bihty.     In  the  first  age,  neither  the  art  of  writing,  nor  any 
permanent  method  ol  conveying  instruction  being  invented 
It  was  necessary  to  make  such  striking  actions  and  events  a* 
coiild  not  easily   be  forgotten,  emblems  of  the   instruction 
meant  to   be  perpetuated.     On   this  supposition,    Adam,    in 
whom  the  human  race  began,  was  a  natural  image  of  Christ 
in  whom  the  human   race  was  to  be  rrstored  ;  and  his  deeo 
sleep,  the  opening  of  his  side,  and  the  formation  of  Eve  of  S 
lit)  taken  out  of  his  side,  were  fit  emblems  of  Christ's  death 
of  the  opening  of  his  side  on  the  cross,  and  of  the  reeenera- 
tion  of  believers  by  his  death.     The  love  which  Adam  ex. 
pressed  towards  Eve,  and  his  union  with  her  by  marrinee 
were  lively  images  of  Christ's  love  to  believers,  and  of  his 
eternal  union  with  them  in  one  society,  after  their  resurrcc 
tion:  and  Eve  herself,  who  was  formed  of  a  rib  taken  fror. 
Adam  s  side  was  a  natural  image  of  believers,  who  are  recc- 
nera  ed  both  in  their  body  and  in  their  mind,  by  the  breaking 
01  Chnsl  s  side  on  the  cross.     Thus  the  circumstances  which 
accompanied  the  formation  of  Eve,  being  fit  emblems  of  the 
lormation  of  the  church,  we  inav  suppose  they  were  bioueht 
to  pass  to  prefigure  that  gr(  at  event  ;  and,  by  prefigiirinc  iL      ' 
nin*  "  "^'"'^  decreed  ol  God   from  the  ve?y  bejin! 

3.  "  The  aptness  however  of  these  images,  is  not  the  ooIt 
reason  for  sunposing  that  the  formation  of  Eve,  and  her  mar 
nage  with  Adam  in  Paradise,  were  emblems  of  the  regenera- 
tion of  be  levers  by  the  death  of  Christ,  and  of  their  eternal 
union  with  him  in  heaven.  ThesinguUir  manner  in  which 
ti"  ^^^®  Jo'n'ed,  and  the  declaration  at  her  marriaee  with 
Adam,  •Therefore  shall  a  man  leave  his  father  and  Ills  mo- 
ther, and  cleavo  unto  hs  wife,  and  tlicy  shall  be  one  flesh,' 
strongly  cad  to  that  conclusion.  Eve  was  not  formed  of  the 
dust  of  the  earth,  as  all  ether  living  things  we^-e  made,  (not 
tT^"^i  "^k"""  ^''^^'^^•^  ^"'  '^f  a°rib  taken  from  Adam •» 
side,  while  be  was  in  a  deep  sleep.  >ow  for  this  diversity 
what  reason  can  he  assigned,  if  that  which  the  apostle  hath 
suggested  IS  not  admitted  1  Fartiir.r,  unless  some  deep  in 
str-iction  were  couched  under  the  formation  of  &e,  what  at 
2-f  I 


Children  shjiCld  obc>j  their  parents, 


EPHESIANS. 


and  scrv'anLs  ik'dr  maiieui. 


rnsion  was  there  for  A'.l:ini,  at  his  iiianiuge  with  lier,  to  Ue- 
cUire,  '  Tliis  is  now  bmio  of  my  hmxes,  ami  llesh  of  my  Ilesh  ; 
she  shall  b«  calloi.1  Wijuiiii,  beoause-she  was  taken  out  ol 
111.111,  therefore  shull  a  man  leave,'  &c.  For,  although  the  ta- 
king of  Eve  out  of  Adam  mislH  he  a  reason  for  Arlarn's  alfec- 
flon  toward.-!  lier,  it  w,ts  no  re.isoii  for  the  aflection  of  liis  po.s- 
tp.rity  towards  tlieir  w've.s,  who  were  not  so  formed.  The 
reason  (.f  their  loi'C  to  tlieir  wives,  is  tlicir  being  creatures  of 
the  sanv3  species  with  tliomselvcs.  Tliis  Eve  uii^ht  have 
V)een,  thougli  like  Adam  she  liad  been  fornied  of  the  ami  of 
the  earth.  Wherefore  Adam's .fleclaratioa  coiiciSniin'^  Kve's 
hc'in?  taken  out  of  his  body,  and  concernin:;  his  love  U>  her 
on  liraf  account,  was  intended  for  some  purpose  peculiar  to 
liunself ;  nan>ely,  as  he  was  a  type  of  Him  who  was  to  re- 
store the  human  race  by  the  l>reuking  of  his  body  o\i  the  cr().<5.s  ; 
and  who,  on  tliat  account,  loves  them,  and  will  unite  tiicm  to 
Iiini-self  foi'  ever.  Upon  the  whole,  tlie  formation  oi  Eve, 
nnd  her  niai'rra^ic  witli  Adam,  and  his  love  to,  and  union  wilti 
her,  because  slie  was  taken  out  of  his  side,  and  the. declara- 
tion, that,  on  that  accoinit,  all  his  posterity  should  love  their 
wives,  and  continue  united  to  litem  through  life,  an  union 
which  does  not  subsist  among  other  animals,  are  events  so 
singular,  that  1  do  not  see  what  account  can  be  given  of  thein, 
unless,  with  llie  apostle  Paul,  we  suppose  that,  agreeably  to 
the  most  ancient  method  of  instruction,  (Jod  intended  thesn 
things  as  tiirurativc  representations  of  the  regeneration  of  be- 
lievers by  the  death  of  Christ,  and  of  his  eternal  union  witli 
them  inlieaveu  ;  and  that  Adam  and  Eva  were  taught  by  God 
himself  to  consider  tlieni  as  such. 

4.  "It  is  no  small  conlirmatiou  of  the  apostle's  emblema- 
tical interpretation  of  the  formation  and  marriage  of  Eve, 
that  in  ?>cripture  we  find  a  variety  of  images  and  expressions 
f"unded  on  that  interpretation.  For  example — Rom.  v.  1-1. 
Adam  is  cxpVessly  called  a  iijjic  of  him  who  w:is  lo  coiiie,  on 
which  account,  1  Cm:  xv.  4.5.  Christ  is  called  the  last  Adam. 
Next,  the  catliolic  church,  consisting  of  believers  of  all  nations, 
i.s  called  t/ie  bodij  of  Clirist,  and  the  members  thereof  are  said 
to  be  meiiihers!  of  his  body,  of  his  flesh,  and  of  his  bones,  in 
allusion  to  the  formation  (if  live,  the  emblem  of -the  church. 
For,  as  Eve  was  formed  of  a  rib  taken  out  of  Adam's  body  du- 
ring his  deep  sleep  ;  so  believers  are  regenerated  both  in 
mind  and  hoily,  and  fM'ined  into  one  great  society,  and  united 
fo  Christ  as  their  head  and  governor,  by  the  breaking  of  his 
body  on  the  cross.  Thirdly,  to  this  einl)lemalical  meaning  of 
the  formation  of  Eve,  our  Lord,  I  think,  alluded  wlien  he  in- 
Ktituted  his  su]Tper.  For  instead  of  appointing  one  symbol 
only  of  his  death,  he  appointed  two  ;  and,  in  exjilainiiig  the 
tir.s'tof  them,  he.  expressed  himself  in  such  a  manner  as  to 
Ehow  that  he  had  his  eye  on  what  happened  to  Adam  when 
IZve  was  foruved.  7'his  is  my  hotly  inldcli  is  t)rolieiifor  yoii., 
for  your  regoneratirei.  Fourthly,  the  eternal  un'oii  of  the  re- 
generated with  Chri:~t  after  tlie  resurrection,  is  called  a  mai"- 
riage.  Rev.  xix.  7.  and  the  new  Jerusalem,  that  is,  the  i«Aa- 
/iJtan/.5  of  the  new  Jerusalem,  the  society  of  the  redeemed,  is 
termed  t/ic  bride,  the  Lamb's  icife  :  and  the  preparing  of  men 
for  that  happy  union,  hy  introducing  them  into  Uie  church 
upon  earth,  through  faith,  and  by  sanctifying  them  through 
the  word,  is  called  2  Cirr.  xi.  2.  A  fitting  them  for  one  hus- 
band, that  at  tli«  resurrection  they  may  bepresented  a  chaste 


virgin  to  Christ,  in  allusion,  1  suppose,  to  the  presenting  of 
Eve  to  Adam,  in  order  to  her  marriage  with  him  ;  and  lf> 
show,  that  in  this  expi-ession,  the  apostle  had  the  figurative 
meaning  of  Eve's  marriage  in  his  mind,  he  mentions,  ver.  3.  the 
piibtlety  of  the  devil  in  deceiving  Eve.  Finally,  theunion  of  the 
Jewiah  chui  ch,  with  God,  as  the  figure  of  the  catholic  church, 
consisting  of  the  regenerated  of  all  nations,  is  by  God  himself 
termed  a  marriage,  Jer.  iii.  14.  Ezek.  xvi.  8,  32.  and  God 
is  called  the  husband  of  that  people,  Isa.  liv.  5.  and  their 
union  to  him  hy  tlie  law  of  Moses  is  termed,  The  day  of  their 
espousals,  Her.  ii.  2."— 1.  A  truly  Cliristian  marriage  has  an 
excellence,  holiness,  and  unity  in  it,  that  cannot  be  easily  de- 
scribed :  and  let  it  he  observed,  that  while  it  prefigures  the 
union  of  Christ  with  liis  church,  it  is  one  means  of  giving 
children  to  the  church,  and  members  to  the  mystical  body  of 
Christ.  It  is  an  ordinance  of  God,  and  cannot  be  too  highly 
h'liioiueil:  endless  volumes  might  be  written  on  its  utility  to 
man:  without  marriage,  by  wliicli  every  man  is  assigned  his 
own.  ujifc,  and  every  wonian  her  own  husband,  even  the  mul- 
titude of  spmiou';  iiirtlis  which  would  take  place,  would  fail 
to  kee,»  up  the  population  of  the  earth  ;  and  natural,  moral, 
and  political  wretchedness,  would  be  tlio  consequence  of  pro- 
miscuous, fi;rluitous,  and  transitory  connexions.  For,  witlr- 
ouf.  that  ascertainment  of  ])!,'Ciiliar  property  which  marriage 
gives  t<i  ev«7  man  in  Ins  wife,  find  to  eveiy  woman  in  her 
husband,  tiie  human  progeny  would  be  unnoticed,  unclaimed, 
unedu-ated,  and  totally  neglected.  Tliis  would  continually 
hicrease  the  wretchedness,  and  in  process  of  time  briikg  about 
the  total  depopulation  of  the  world. 

2.-Tlie  liushand  is  to  love  hiswife;  the  wife,  to  obey  and 
venerate  lier  husbanvl :  love  and  protection  on  the  one  hand, 
aii'ectionatc  subjection  and  fidelity  on  the  other.  The  hus- 
band should  provide  for  his  wife  v«ithout  encouraging  pro- 
fusene.s.s  ;  watch  over  her  conduct,  without  giving  her  vexa- 
tion  ;  keep  iier  in  subjection,  without  making  her  a  slave  :  to 
lovelier,  without  jealousy ;  oblige  her,  without  llatlery  ;  ho- 
nour her,  without  making  her^iroud  ;  and  lo  he  hers  entirely^ 
witiioul  becoming  either  her  footman  or  her  slave.  In  short, 
they  have  equal  rights  and  :qua1  claims:  but  siiperiorstrengtii 
gives  the  man  dominion ;  •'.ITectiou  and  subjection  entitle  tli'-. 
woman  to  love  and  prole  ;tion.  Without  tlie  woman,  iivin  i« 
but  half  a  Ivuiiwn  being;  n  i^nioii  with  the  man,  the  woman 
finds  her  safety  and  prole  '-tion. 

Ill  tlie  above  remarksthi  re  arc  many  things  so/tV/and  useful ; 
tliere  are  others  which  res  t  inrfre  on  f /nicy  than  judgment. 

3.  Of  marriage,  the  chu  ch  of  Rome  lias  made  -dsarrainrnt ; 
and  it  is  one  of  the  seven  which  that  church  acknowledge.^. 
That  it  is  an  ordinance  if  God  is  snlhvieiitly  evident  ;  that 
/r*!  has  not  nvxdn  ii  n  sac  ament  in  n\i\  less  so.  Though  llio 
iniiiisler  nf  religion  cele' .rates  it,  yet  the  regulation  of  it,  iii 
reference  to  inheritance  &c.  is  assumed  by  the  stale.  Thi< 
is  of  great  moment,  as,  1  y  it,  many  evils  are  prevented,  and 
fiiany  political  and  domi  Stic  advantages  secured.  If  a  man 
enter  hastily  into  this  rlate,  it  is  at  his  own  risk  ;  after  lie 
has  once  entered  it,  the  f.eal  of  the  legislature  is  imposed  upon 
it,  and  willi  Iiis  engager  lents  he  cannot  trille.  A  considera- 
tion of  this  has  preveu' jd  many  hasty  and  disproportionate 
alliances.  Though  thr  y  might  hope  to  trille  witli  the  chuich^ 
they  dare  not  do  it  witn  the  stale. 


CHAPTER  VI. 

Cliildrcn  should  o'lCi/  llicir  parents,  that  they  may  lice  long  and  he  happy,  1—3.  Parents  slioiild  he  tender  towards  their 
children,  4.  .Servants  should  shoio  all  obedience  and  fidelity  to  their  maJilers,  5— S.  And  7nasters  should  treat  their  ser- 
vants icilh  hninanity,  9.  Allshould  be  strong  in  the  Lord,  a'lid  he  armed  with  his  armour,  liecause  of  their  wilehj,  power- 
ful, and  namerousjoes,  10—13.  Thr  different  parts  of  tlie  Christian  armour  enumerated,  14—17.  The  necessity  ofaf^ 
kinds  of  prayer  and  watchfulness,  18 — 20.  7'ychicus  is  commissionerl  to  inform  the  E/jhcsians  of  the  apostle's  affair.^; 
21,  22.  The  apostolic  benediction  and  fareioell,  2:3,  24.  [A.  M.  cir.  40C5.  A.  D.  cir.  61.  A.  U.  C.  813.  An.  Imp.  Nera- 
nis  (^a:.;:.  Aug.  S.j 

€iinLt>REN,  'obey  your  parents  in  the  Lord:   for  this  is 
.'  light. 

2  >>  Honour  thy  father  and  mother;  which  is  the  first  com- 
inandnicnt  with  promise ; 

3  That  it  may  be  well  with  thee,  and  thou  niayest  li\c  long 
on  the  earth. 

4  And,  ■=  ye  fathers,  provoke  not  your  children  to  wrath  :  but 

«  Provcrhr.  ?!  a-.'.  TolnE^iiins  S.^.-fl.— h  ExMus  SO.ia.  Pcu  P.ir.  &  •>;,  16  .Ici-fmiiili 
;(.M3.  F.ic:uel:ii.7.  MaUclii  I.G.  Ecclediiislicus  ;j.a.  Miiulicw  15.4.  Wiik  7.1U.— 
t  I-OI.3.5I. 


NOTES, — Verse  1.  Children,  obey  your  parents^  This  is  » 
duty  with  which  God  will  never  dispense  ;  He  commands  it, 
and  one  might  think  that  gratitude,  from  a  sense  of  tlie  high- 
est obligations,  v'Oiild  most  strongly  enforce  the  command. 

In  the  Lord]  This  clause  is  wanting  in  several  reputable 
MS(5.  and  in  some  Versions,  hi  the  Lord,  may  mean  on  ac- 
count of  the  coiiimandment  of  the  Lord  ;  or,  as  far  as  the  pa- 
rent's commands  are  according  to  the  will  and  word  of  (icid. 
For,  surely,  no  child  is  called  to  obey  any  parent,  if  lie  give 
unreasonable  or  unscriptrirril  commands. 

2.  Jlonour  lliy  fattier]  See  the  notes  on  Exoit;  xx.  12,  ttc. 
\vhe,re  this  r-iibieel,  togetiier  with  the /jro^i/sci- and  threaten- 
>''i;? .5 connected  with  it,  are  jiarticularly  considered;  and  the 
re.asoHs  of  the  duty  laid  down  at  large. 

4.    Fatlirrs,  prorol;e  not  your  cluldreii  to  irralli 
•=r.cFTity  :  lliis  will  hurt  yourown  souls,  and  do  IIm- 
on  the  contuuv.  il  punished   witii  severity  ore/ 
212 


Avoid  all 
iioeood  : 
city,  thev 


•i  bring  them  up  in  the  nurture  and  admonition'  of  the  Lord. 

5  'Servants,  bo  obedient  to  them  that  are  your  masters  ac- 
cording to  the  llesh,  '  with  fear  and  trembling,  s  in  singleness 
of  your  heart,  as  unto  Christ ; 

6  h  Not  Willi  eye-service  as  nicn-pleasers ;  but  as  the  servants 
of  Christ,  doing  the  will  of  God  from  the  heart ; 

7  With  good  will  doing  service,  as  to  the  Lord,  and  not  to  men : 

(1  (len.lP.IO.  I)eii.4.Sl.af;.:,«).to  ll.til.  Psa  7'^.4. 
cc-nl. ;;,:>;  I  Tinii;.!.  Tii.'?.^.  I  I'cl.i,  IS.— f  li  Cot. 
:?.l.  17.  Col.;i.:H.-li  Cul,:J.2':,  a. 


Will  be  only  liardencd  and  mftde  desperate  in  their  sins.  Cruel 
parents  generally  have  l>ad  children.  He  who  corrects  his 
childl-cn  according  to  God  and  reason,  will  feel  every  blow  on 
his  own  heart  more  .sensibly  tlwn  the  child  feels  it  on  his  body. 
Parents  are  called  \o  correct,  not  to  punish  their  children. 
Those  who  puni-'sh  them,. do  it  from  a  principle  of  revenge  ; 
those  who  correct  them,  din  it  from  a  principle  of  a^ec«!OJ)a/e 
concern. 

rSring  tliemvp,  &(.]  EktocjiCtc  nvrn  w  irati^cia  icai  vhOc- 
Bta  Kvfns  ;  literally,  Nonrish  them  in  tlic  discipline  avd  iv- 
struclion  of  tite  Lord.  'I'he  mind,  is  to  be  nourished  with 
wholcsoiiiediscipliiieand  iiistriictiou,  as  the  bodyia  with  pro- 
]ier  food,  llaulcic,  ilis\:i pline,  may  refer  to  all  that  knowledge 
which  is  proper  fur  eliildien,  inchiiliug  elementary  iirinciplcs 
and  rules  for  behaviour,  (tc.  NaHcdcr,  instruction,  may  imply 
whatever  is  iieressju'y  to  form  the  mind  :  to  loucli,  regulate, 
nnd  piui!"y,the  passion.":  ;  Mid  necessarily  incUidc;;  the  wholfe 


Wc  sluJuld  put  on  the 


CHAPTER  VI. 


8  '  Knowing  that  whatsoever  good  thing  any  man  doetl\,  the 
same  sliall  he  receive  of  the  Lord,  k  whether  Ae  he  bond  or  free. 

9  And,  ye  '  mastera,  da  the  same  things  nnto  them, '"  forbear- 
ing" threatening:  knowing  tliafyoini' Master  also  is  in  hea- 
ven ;  1  neither  is  tliore  respect  of  persons  willi  him 

10  Finally,  my  bretliren,  be  strong  In  tlto  Lord,  and  '  in  the 
power  of  his  might. 


uhoic  armour  of  God 


i  Ro  as.  aCor?  10.  Col,:i.24.---k  n»l  3.L>S.  Cnl.:UI.-ICol.4.1..-n  Or,  n>o,lo 
-  .Vi  ■  7w- j'.-'i  i-—^  '^".""'.'"L  ''"■"  y»uran  I  ilicir  master.— p  .fn.  13. 13.  1 1  'or 
/.i2.-ijWisa.b.,.   I:.ccl.i3.,g.l^.    Rom.i.U.  l-ol.3.ai._rCh.l.l9.*3.16.  Coll  11 


of  rehifion.  liotli  these  should  be  administered  in  the  Lord  ■ 
according  to  his  will  and  word ;  and  in  reference  to  his  eter- 
nal glory.  All  the  important  lessons  and  doctrines  being  de- 
rived from  his  rcveUiiion,  therefore  tliey  are  called  tke  dis- 
cipline and  instruction  of  the  Lord. 

5.  Servants,  he  ohedicnl]  Though  JsAoj  frequently  signifies 
a  slave  or  bondman  ;  yet  it  often  implies  a  sercani  in  gene- 
ral ;  or  any  one  boniid  to  aiiotlior  cither  for  a  limited  time,  or 
for  life.  Even  a  slave,  if  a  Clirislian,  was  bound  to  serve 
fjim  faithfully,  by  whose  money  he  was  houglit,  howsoever 
illegal  that  trafllc  may  be  considered.  In  heathen  countries 
slavery  was  in  some  sort  excusable  ;  among  Christians,  it  is 
an  enormity  and  a  crime  for  which  peidition  has  scarcely  an 
adequate  state  of  punisliment. 

According  tothejlesh]  Your  masters  in  secular  things  •  for 
tiiey  haveno  authority  over  your  religion,  nor  over  your  souls 
Wtlh  fear  and  treinhling]    Because  the  law  gives  tliein  a 
power  to  punisli  you  for  every  act  of  disobedience. 

In  singleness  of  ijour  heart]  Not  merely  through  fear  of 
punishment,  but  from  a  principle  of  uprightness,  serving 
lliein  as  you  would  serve  Christ. 

G.  Not  icitheye-ser vice]  Not  merely  in  their  presence,  when 
their  eye  is  upon  you,  as  unfaithful  and  hypocritical  servants 
Uo,  without  consulting  co.i.science  in  any  part  of  their  work 
Doing  ll,r  irill  of  God]  Seeing  that  you  are  in  tlie  stale  of 
eervitudo,  It  is  the  will  of  CJod  that  you  should  act  conscien- 
tiously in  It. 

7.  Wilk  good  tc ill]  Uct' twotai,  w\\\\  cheerfulness  :  do  not 
take  up  your  service  as  a  cros.s,  or  bear  it  as  a  burden  :  but 
take  It  as  coming  in  the  orderof  God's  providence,  and  athin» 
tliatis  pleas  ig  to  him.  i  » 

a  Wlialsncver  good  thing  ant/  man  doeth]  Though  your 
inxsters  should  fail  to  give  you  tiie  due  reward  of  your  fide- 
lity and  labour,  yet  as  ye  have  done  your  work  as  unto  the 
JA.rd,_  he  will  take  care  to  give  you  the  proper  recompense. 
n  i.elher  he  be  bond]  A  slave,  bonglit  with  money  :— 
Or  free]  A  person  who  has  hired  himself  of  his  own  free 
accord. 

9.  Yemasler.t  do  the  same  things  unto  them]  Act  in  the 
same  affectionate,  conscientious  manner,  towards  your  slaves 
and  servants,  as  they  do  towards  you. 

Tiie  words /or//ca?^■;^^  threatening,  Xvuvrti  rnv  amiKriv 
signify  to  mitigate,  rela.v,  or  not  exact  threatening:  that  is 
the  threatened  punishment.     The  sense  is  given  above 

III  Shenwth  Rabba,  sect.  21.  fol.  120.  there  is  a  good  sayimi 
concerning  respect  of  persons.  "If  a  poor  man  comes  to  I 
rich  iiian  to  converse  with  him,  he  will  not  regard  him  •  but 
If  a  rich  man  comes,  he  will  hear  and  rehear  him.  The  holy 
and  blessed  Cod  acts  not  thus;  for  all  arealike  before  Him 
women,  slaves,  the  poor  and  the  rich."  ' 

Knoicing  that  your  Master  also  is  in  heaven]  You  are 
//,«„•  ma..ters.  Cod  i.s  yours.  As  you  deal  with  them,  so  God 
will  deal  witli  yo«  ;  for,  do  not  suppose  because  their  condi- 
.on  on  earth  is  inferior  to  youi-s,  that  God  considei^  then!  to 

there  IS  no  respect  of  persons  tcith  Ilim 
,S^''t'"''"^  Mre<,7e„/«5]    If  they  .should  transgress  at  any 
time,  lean  more  totlie  s:dc  of  mercy,  tlian  Justice-  and  when 
^os"iblc"'fnd  Trr''''''  ''\  ''  ""^  -^^  ''="'"  -"  1  -  io^ra  e  ^ 
Tr  H„.  ■'.    f  .1    '/"f"^""'',  ^'^"'^  "°  P'"^"  in  t'^e  chastisement, 

loi  tliat  IS  of  the  devil,  and  not  of  God  i  c^i,--,,  f     .i     i  -,     ,  -      -.«..... 

10.  finally]    Having  laid  before  you  your  "reat  inH  l,i»h    f.Pi     ''■    ''  "'''■  '^'^"^enly  things  which  arc  promised  to  us;  and 

calling;  and  all  the  doctrines  and  precepU  of  the  Go'pel     t  '  we  havl'  '^""'' '"""'  "'"'  ''"  '""^  ""» '''"  ^'^'''-'^  "^^  '^'-^^ 
necessary  that  I  shouhl  .^liow  v.t.  ii.„  -.„...,:„, .,  . .  .  :\n''  "  '®  I  ^^^J'^LV.? 


11  'Put  on  the  whole  armour  of  God,  that  ye  may  be  able  to 
stand  against  the  wiles  of  the  devil.  j  "«  uuie  to 

12  For  we  wrestle  not  against '  llcsh  "and  blood,  hut  a"-ainst 
V  i)riiici|)alilie3,  against  powers,  against  ^^he  rulers  of  the 
darkness  of  tins  world,  against  "  spiritual  wickedness  in  ^  hl-'h 
places.  " 

Vi  *  Wherefore  take  unto  you  the  whole  armour  of  God,  that 

Col.I.ia-i  Of,  w:rkeJ  3pirila.-y  Or,  liea»cnl/,  «<  Ch.l.J.-2  2Cor  lu.l.  Ver.ll. 

12.  For  tre  wrestle  not  against  Jlesh  and  blood]  Okk  criv 
tlfttv  t)  rruXr,  rpoi  atna  Kdi  aujjKu,  our  wrestling  ov  contention 
IS  not  icith  men  like  ourselves :  Je.'.-h  and  blood  is  a  Hebraism 
lor  we/i  or  human  beings.     See  tlie  note  on  Gal.  i.  10. 

llie  word  Ka\n,  pale,  implies  the  athletic  e.xercises  in  tlio 
Ulympic,  and  other  national  games  ;  and  vaXairoa  was  tho 
place  111  which  the  contenders  exercised.  Here,' it  sienilies 
warfare  in  geiieial.  '' 

Against  priHcipalitie.1]    Apxag,  chief  rulers;  bein"  of  the 
first  rank  and  order  in  theirown  kingdom. 
»,„o^',r'f,'    .EJ(;vc-(ay,  ciulhorilies  derived  frohi,  and  consti- 
tuted'l)y  tlie  al)ove. 

The  rulersofthe  darknessof  this  icorld]  Tjvs  KocimicoaTOoni 
Tov  OKoTUi  Tov  oicovH  TovT.v,  Ilic  lulcrs  0  the  tcorW-  the 
emperors  of  the  darkness  of  this  state  Of  Ihin'^s 

Spiritual  icickedncss]  Ta  z^cvfiuTiKa  rr.^ -irovrjoiai,  the. 
spintnal  things  of  wickeih.e.is  ;  or  the  spiritualities  of  wick- 
edness ;  highly  refined  and  siiblimed  evils;  disguised  /V/Ne- 
/tooct,  m  die  garb  of  truth;  aniinomianism,  in  the  euise  ol 
religion.  '  &"">= 

1,1  A/^/i  places.]  Ev  tois  CTroypavtotg,  in  the  mos-t  sublime 
staions.  But  who  are  t/ifse  of  %vhom  the  apostle  SDciik:j  i 
&c/iO<?«ir««  contends,  that  ilie  rnWns  and  Jcirish  rulers  are 
intended  Tais  lie  thinks  proved,  by  the  words  ruv  aiwroc 
rovTov,  0  this  worrf  which  are  often  used  to  designate  tli<: 
Old  leslament,  and  the  Jewish  s,,slem  :  and  the  words  n,  rot< 
tnoMOavLoii,  ta  heavenly  places-  whi.h  are  not  unfroqucntiv 
used  lo  signify  the  time  of  tlie  ^'E^vTE.^TAME.^■T,  and  the  Gci- 
pel  system. 

By  the  spiritual  wickedness  in  heavenly  places,  he  thinks 
lalse  teachers,  who  endeavoured  to  corrupt  Christianity  aVe 
nieant;  such  as  tliose  mentioned  by  St.  John,  I.st  Epi.-^l  'ii'  iq 
■J hey  went  out  frOm  us,  but  they  were  nnt  of  vs  itc      Ami 
he  thinks  the  meaning  may  be  e.xtcnded  to  all  corru')ter3  ot 
Christianity,  in  all  succeeding  ages.     lie  sliuws  abo,  tliat  tho 
Jews  called  their  own  city  ah^;  hv  -^Z-  .-ar  shel  olam,  kosw- 
*/)aro)p,  tte  7  »7ffr  of  the  world  :  and  proves  that  Davi(l':/\vords 
I  sal.  11.  2.  J  he  kings  of  the  earth  .<et  themselres.  and  th"  rulers 
take  council  together,  are  applied  by  tlie  apostles.  Acts  iv  2'; 
to  the  Jewish  i-ulers,  apxoi'TSi,  who  |ici-scciited  I'eterand  John 
for  preaching  Clirist  crucified.     But  comii,ent«tors  in  general 
are  not  of  tins  mind;  but  think  th:it  by  principalities  &c  w.- 
are  to  understand  dilferent  orders  of  evil  spiwts,  who  are  all 
employed  under  the  deyil,  their  great  liea.f,  to  prevent  Ih. 
nmnkfnd        '     ^^^      '"  "'*^  "'°'"''-''  ""''  '"  '^'^''"""y  :'ic  souls  of 
The  spiritual  wickednesses  arc  supposed  lo  be  the  nno-els 
which  kept  not  their  first  e.-:tate  ;  who  fell  from  the  hearenh, 
places  ;\,u\.  are  ever  l..nging  after,  and  striving  to  regain  them- 
and  which  liave  their  station  in  the  regions  0/ the  air     "  Per 
haps,    says  Mr.  Wesley,  "the  principalilies  and  j^nwers  re- 
main mostly  m  the  citadel  of  their  kingdom  of, tartness  -  but 
there  are  other  spirits  which  range  abroad,  to  wliom  the  nro. 
viiicesof  tlie  world  art  committed;  the  darkness  is  chiefly 
spiritual  darkness  which  i)revails  during  the  present  state  of 
tilings.     And  the  wicked  s/«"'s  are  those  which  continually 
oppose  faith,  love,  and  holiness,  eitlier  by  force  or  fraud  ■  anil 
labour  to  infuse  unbelief,  pride,  idolatrv',  malice,  envy,  aiurer 
and  hatred."     Some  translate  tlie  words  eu  roi';  c:r.A'f,a„i,ju' 
ahout  heavenly  things  .-  that  i.s,  we  contend  with  these  fulh-u 
spirits  for  tlie  heavenly  things  which  arc  promised  to  us;  and 


necessary  that  I  should  show  ^  iC^eZ:^^  U.C^^'X 
pelVhein  '""^"°'''  '''''"'''  '^  '"^'I«'«''c  to  enable  you^tSre 

Be  strong  in  the  Lord]  You  must  have  strength  and 
TnrT-  °fj^«/>"'^"«'.kinJ;  and  such  strength  too  ^  the 
Lord    iims(4f  can  furnish :  and  ye  must  have  this  strtn^th 


through  an  indwellins  Ood ;  the  poiccrofHisviighl  workf.  '      mft  ,    u  ^"''  "V,"  "'^--'■^"'  ■-""'^'"'•'""k-^'-  ''"''•'"'.  ^vas  re- 
in you.  ^  -^  "'^  ""^"'  working  J  puted  to  be  a  god  himself;  this  was  fable :  what  Paul  speaks 


ni  you 

■r\}„  ^'"'  "'A  ""^  '"if"  «'"'"<""■  «/  God]  E„,]vaa<TOe  r^u  na„o- 
hatin/r^w"-  T''"  ^''^'"'^  considers  every  Christian  as 
.mV^MhHo  ?'^*^*''''  '",  "'•■""'•I'n  "t'auist  numerous,  powerful, 
6(renrth  n,nT'  ''"'^  '''=''  therefore  they  would  need  much 
tK LT^''^',""^'"'^'  con'Pl'f^  armour,  and  skill  to  u.se  it. 
the  hear?L^  '^''"'''  "  "'«^»"^"'^'''  >!"«.  refers  to  the  armour  of 
t,h,  the  r^n  l?T.,'""t°"S  ^l"'  ^•'""■'^^!  "'"^e  who  were  to  sus- 
v-a  Is  storm  ."r^'^''!.'  ''"'^^  '^"'''"'^  ^^  ^''V  "'«  fomidati,>ns  of 
c/  1/  /  M  ,  ,  '^'^'^^'  ^'^-  Their  ordinai-y  armour  was  the 
T  al\  le'sel  "i''-  '"''ir'":'^-  ""^  ^^^e  greals,or  hrLen  bolts. 
l»all  these  the  apostle  refei-s  below.-See  on  ver.  IX 


13.  merefore^  Because  ye  have  such  enemies  to  contend 
w ah-,  take  nntoyou,a.ssume,-as  provided  and  prepared  for 
you,  the  whole  armour  of  God;  armour,  whicfi  if  you  put  on 
mid  use  yon  shall  ho  both  invuliiorablc  and  immortal.  Tli« 
ancient  heroes  are  fabled  lo  have  had  armour  sent  to  them  by 
llic  gods:  and  even  the  great  arnirtiir-maker  Vulcan,  was  n 


•f,  is  reality.  See  l)efore,'oii  ver.  l"h 
That  ye  may  he  able  to  withstand]  That  ye  may  not  only 
stand  fast  m  the  liberty  whertwitli  Christ  hath  made  von  fice 
but  also  discomfit  all  your  S))iritual  foes  ;  and  continuing  iii 
J  our  ranks,  maintain  your  ground  airainsf  them;  never  put- 
ting otr  your  armour,  but  stanuing  always  ready  prepared  to 
repel  any  new  attack.  ■>  i     i 

And  having  done  all  to  stand]  "Kai  avavra  karenyaaantvoi 
Tnrui:  rather.  And  having  conquered  all^  stand;  thi.s  is  a 
inilit.-iry  phrase,  and  is  repeatedly  used  in  this  sense  by  the 
best  Greek  writers.  %ohionys.  ITal.  Ant.  lib.  vi.  page  400 
h.M    navra   7:o>t,xia  cp  o\iy,.>   Kar  c  p^a^  ai,  zv  u  i    vooxm  _ 

Having  in  a  sliort  Wmc  discomfited  all  our  enemies,  we' re. 


meiW.-o/^//ied«r.7rthediirercnt~?'X'',  Tn^'  h  .'""^'."e.:"  ^  -'"'«l  ^^^c  discomfited  M  our 'enemies,  we're. 
»«ac/««a/,o«^  which  he  So  dcce  t^  '/  1"' n  tn  1 "  n'  h  i""""^^' "■'"'  ""'"ejous  captives,  and  much  spoil."  See  many 
l!Vll''i*lf  l"-f  "•?"     A  --'"  '^M^lof  sln^^nr^^;; '      ^^H  Tt^^.i^^^t.."?'  '^H^H-;-^  ma/ understand  Jy 


ruin  the  souls  of  mei      \mu,-s  m/i/ZiJ"^'  *'"?"^J;''';  "'"'    '^■^a"'!'  cs  in  Kypke.     By  evil  day.  wc  may  , 
mahod  01  ru.iung  h^  sour   Sc/;;/chap  n    11'^'  "  ""'  '    '"  v"',  ""^-''J^^  >-'fll",li»"..and  sore  temptation 


Ai!  there  is 


here  al!ii;ioii  to  some  of  th? 
243 


uicat  impoiian! 


•T71*  difcrent  parts  of  the 


EPHESIANS. 


Christian  armour  enumtraled. 


ye  may  be  able  to  withstand  *  in  the  evil  day,  and  t>  having 
done  all,  to  stand. 
14  Stand  therefore,  =  having  your  loins  girt  about  with  trutl^ 
and  d  having  on  the  breastplate  of  righteousness  ; 

»Ch.5,15.-bOr,  h»vinEOvercor.,talI.-<:l!a.ll.5.  Lull.  12.35.    IP.t  1.13, 


parts  of  the  Grecian  armour,  I  shall  give  a  short  account  of 
the  whole.  It  consisted  properly  of  two  sorts,  1.  Defensive 
armour,  or  that  which  protected  themselves.  2.  Oflensive 
armour,  or  that  by  which  they  injured  their  enemies.— The 
apostle  refers  to  both. 

1. — Defensive  armour.  lUpiKc^aXaia,  the  helmet  :  this 
was  the  armour  for  the  head,  and  was  of  various  forms,  and 
embossed  with  a  great  variety  of  figures.  Connected  with  the 
helmet  was  the  cresi,  or  rjdge  on  tlie  top  of  the  helmet,  adorn- 
ed with  several  emblematic  ttgures :  some  for  ornament,  some 
to  strike  terror.  For  crests  on  ancient  helmets,  we  often  see 
the  winged  lion,  the  griffin,  chimera,  &c.  St.  Paul  seems  to 
refer  to  one  which  had  an  emblematical  representation  of  hope. 

Zofia,  the  GIRDLE :  this  went  about  tlie  loins,  and  served  to 
brace  the  armour  tight  to  the  body,  and  to  support  daggers, 
short  swords,  and  such  like  weapons,  wliich  were  frequently 
stuck  in  it.  This  kind  of  girdle  is  in  general  use  among  the 
Asiatic  nations  to  the  present  day. 

Q'opa^,  the  BREAST-PLATE  :  this  consisted  of  two  parts,  call- 
ed irrcpvyci,  or  icings ;  one  covered  the  whole  region  of  the 
thora.x,  or  breast,  in  which  the  principal  viscera  of  life  are 
contained  ;  and  the  other  covered  the  back,  as  far  down  as  the 
front  part  extended. 

Kvr)ni6s.?,  OREA.VES,  or  brazen  boot.i,  which  covered  the  shin 
or  froilt  of  the  leg  :  a  kind  of  solea  was  often  used,  which  co- 
vered the  sole,  and  laced  about  the  instep,  and  prevented  the 
foot  from  being  wounded  by  rugged  ways,  thorns,  stones,  &c. 

'Xr.ipiiti,  GAUNTLETS :  a  kind  of  gloves  that  served  to  defend 
the  hands,  and  the  arm  up  to  the  elbow. 

Atrn-if,  the  clypens,  or  shield  :  it  was  perfectly  round,  and 
sometimes  made  of  wood,  covered  with  bullocks'  hides  ;  but 
often  made  of  vielal.  The  aspis,  or  shield  of  Achilles,  made 
by  Vulcan,  was  composed  oi  five  plates,  two  of  brass,  two  of 
tin,  and  one  of  gold ;  so  Honier,  II.  Y.  v.  270. 

irrtt  TrtvTi  Trruxo;  i-]\aT€  KtiAXoTroJioji', 

Taj  ivn  ;taX)c£iaf,  <Jud  (!'  cvSo9i  Kaaairipoio, 
Tnv  i^  piav  xp'o'^l'"- 

Of  shields  there  were  several  sorts  :  Vtppoiv,  or  ytppa,  the 
gerron,  a  small  square  shield,  used  first  by  the  Persians. 

Antirri'iov,  Laseion;  a  sort  of  oblong  shield,  covered  with 
rough  hide.s,  or  skins  with  the  hair  on. 

TltXTn,  the  PELTA  ;  a  small  light  shield,  nearly  in  the  form 
of  a  demicrescent,  with  a  small  ornament  similar  to  the  re- 
curved leaves  of  a  flower  de  luce,  on  tlie  centre  of  the  diagonal 
edge,  or  straight  line  :  lliis  was  the  amazonian  shield. 

Ovpcpg,  the  scuta,  or  oblong  shield  ;  this  was  always  made 
of  wood,  and  covered  with  hides.  It  was  exactly  in  the  shape 
of  the  laseion,  but  differed  in  size,  being  much  larger;  apd 
being  covered  with,  hides,  from  which  the  hair  had  been  taken 
off  It  was  called  dvpcoi,  from  9vpa,  a  door,  which  it  resem- 
bled in  its  ohlong  shape  ;  but  it  was  made  curved,  so  as  to  em- 
brace the  whole  forepart  of  the  body.  The  aspis  and  the  tku- 
reus  were  the  shields  principally  in  use;  the  former  for  light, 
the  latter  for  heavy  armed  troops. 

2.— Offensive  armour,  or  weapons;  the  following  were 
chief:  Ejxws,  e^cAws,  the  spear;  which  was  generally  a  head 
of  brass  or  iron,  with  a  long  shaft  of  ash. 

Aopv,  the  lance;  differing  perhaps  little  from  the  former, 
but  in  its  size  and  lightness  ;  being  a  missile  used  both  by  in- 
fantry and  cavalry,  for  the  purpose  of  annoying  the  enemy  at 
a  distance. 

H(0oj,  the  sword  ;  these  were  of  various  sizes,  and  in  the 
beginning  all  of  brass.  The  swords  of  Homer's  heroes  are 
all  of  this  metal. 

Maxd'pa,  called  also  a  sword,  sometimes  a  knife  ;  it  was  a 
short  sword,  used  more  frequently  by  gladiators,  or  in  single 
combat.  What  other  diflerence  it  had  from  the  xiphos,  I  can- 
not tell. 

Aiivr),  from  which  our  word  axe  ;  the  common  battle-axe. 

JlcAt/ftis,  the  BiPEN ;  a  sort  of  battle-axe,  with  double  face, 
one  opposite  to  the  other. 

Knoui'ij,  an  iron  club,  or  viace,  much  used  both  among  the 
ancient  Greeks  and  Persians. 

To(oy,  the  bow:  with  its  pharetra  or  quiver,  and  its  stock 
or  sheaf  of  arrows. 

T<))Cuiovii  the  sling  ;  an  instrun:rnt,  in  the  use  of  which 
most  ancient  nations  were  very  expert ;  particularly  the  He- 
brews and  ancient  Greeks. 

The  arms  and  armour  mentioned  above,  were  not  always  in 
use ;  they  were  found  out  and  improved  by  degrees.  The  ac- 
count given  by  Lucretius  of  the  arms  of  the  first  inhabitants 
of  the  earth,  is  doubtless  as  correct  as  it  is  natural. 

Anna  anliqua  manus,  ungues,  denies,  fuerc, 

Et  lapides,  ct  item  silvarum  fragmina  rami, 

Et  flammee  atijite  ignes  pnstquam  sunt  cognita  primum: 

Posterius  fern  vis  est,  serisque  reperla : 

Sed  prius  acris  erat  quhm  ferri  eognilus  usiis: 

Quo  facilis  magis  est  natura,  et  copia  major. 

De  Rerum  Nat.  lib  v.  ver.  lOB!? 
Whilst  cruelly  was  not  improved  by  art, 
And  rog:  not  furnislvd  vpi  with  i'cord  or  dart ; 
'  24-1 


15  •  And  your  feel  shod  with  the  preparation  of  the  Gospel 
of  peace ; 

16  Above  all,  taking  t  the  shield  of  faith,  wherewith  ye  shall 
be  able  to  quench  all  the  flery  darts  nf  the  wicked. 

clIt».E9.17.  8Cor.6.7.  1  Tb«ij.5,e.-t  I...M.7.  Rom.l0.15.-(  1  John  5.4. 


With  fists,  or  boughs,  or  stones,  the  warriors  fought } 

These  were  the  only  weapons  Nature  taught ; 

But  when  flames  burnt  the  trees  and  scorch'd  the  groond, 

Then  brass  appeared,  and  iron  fit  to  wound. 

Brass  first  was  used,  because  the  softer  ore, 

And  earth's  cold  veins  contained  a  greater  store. 

Cakech. 
I  have  only  to  observe  farther  on  this  head— 1.  That  the  an- 
cient Greeks  and  Romans  went  constantly  armed.  2.  That 
before  they  engaged,  they  always  ate  together  :  and,  3.  That 
they  commenced  every  attack  with  prayer  to  the  gods  for  suc- 
cess. 

14.  Stand  therefore]  Prepare  yourselves  for  combat:  Ha- 
ving your  toijis  girt  about  icith  truth.  He  had  told  them  be- 
fore to  take  the  ivhole  armour  of  God,  ver.  13.  and  to  put  on, 
this  icholc  armour.  Having  got  all  the  pieces  of  it  together, 
and  the  defensive  parts  put  on,  they  were  then  to  gird  them 
close  to  their  bodies  with  the  ^'Ofjia,  or  girdle  ;  and,  instead  of 
a  fine  ornamental  belt,  such  as  the  ancient  warriors  used,  they 
were  to  have  truth.  The  Gospel  of  Jesus  Christ,  is  the  trutfi 
of  God:  unless  this  be  knoien,  and  conscientiously  believed, 
no  man  can  enter  the  spiritual  warfare  with  any  advantage  or 
prospect  of  success.  By  this  alone,  we  discover  who  our  ene- 
mies are,  and  how  they  come  on  to  attack  us  ;  and  by  this  wo 
know  where  our  strength  lies  :  and,  as  the  truth  is  great,  and 
nnist  prevail,  we  are  to  gird  ourselves  with  this  against  all 
false  religion,  and  the  various  winds  of  doctrine  by  which 
cunning  men,  and  insidious  devils,  lie  in  wait  to  deceive. 
Truth  may  be  taken  here  for  sincerity  ;  for  if  a  man  be  not 
conscious  to  himself  that  his  heart  is  right  before  God,  and 
tliat  he  makes  no  false  pretences  to  religion,  in  vain  does  he 
enter  the  spiritual  lists.     This  alone  can  give  hVm  confidence — 

Hie  murus  ahameus  esto 

Nil  ccmscire  sibi,  nulla  pallescere  tulpS. 

Let  this  hs  my  brazen  wall ;  that  no  man  can  .eproach  me 
with  a  crime;  and  that  I  ain  conscious  of  my  own  integrity. 

TVie  breast-plate  of  righteousness]  What  the  Owpaf,  or 
breast-plate  was,  see  before.  The  word  righteousness,  SiKai- 
oavvri,  we  have  often  had  occasion  to  note,  is  a  word  of  very 
extensive  import:  it  signifies  the  principle  of  righteousness  ; 
it  signifies  the  practice  of  righteousness,  or  living  a  holy  life  ; 
it  signifies  God's  method  of  justifying  sinners  ;  and  it  signi- 
fies justification  itself  Here  it  may  imply  a  consciousness  fjf 
justification,  through  the  blood  of  the  cross  ;  the  principle  of 
righteousness,  or  true  holiness,  implanted  in  the  heart:  and  a 
holy  life ;  a  life  regulated  according  to  the  testimonies  of  God. 
As  the  breast-plate  defends  the  heart  and  lungs,  and  all  those 
vital  functionaries  that  are  contained  in  what  is  called  the 
region  of  the  thorax ;  so  this  righteousness,  this  life  of  G6d 
in  the  soul  of  man,  defends  every  thing  on  which  the  mtuk^ 
spiritual  existence  depends.  While  he  possesses  this  princi- 
ple, and  acts  from  it,  his  spiritual  and  eternal  life  is  secure. 

15.  Your  feet  shod]  The  Ki/rifii6ci,  or  greaves ;  hsive  been 
already  described  ;  !hey  were  deemed  of  essential  importance 
in  the  ancient  armour;  if  the  feel,  or  legs,  are  materially 
wounded,  a  inan  can  neither  stand  to  resist  his  foe,  pursue 
him  if  vanquished,  nor  flee  from  him,  should  he  hax'e  the 
worst  of  the  fight.  That  the  apostle  has  obedience  to  the  Gcs- 
pel  in  general  in  view,  there  can  be  no  doubt ;  but  he  appears 
to  have  more  than  this,  areadiness  to  publish  tlie  Go.'^pel :  for, 
How  benutiful  vpon  the  mountains  are  the  feet  of  him  that 
bringeth  good  tidings,  that  publisheih  peace;  that bringeth 
good  tidings  of  good.  Shut  publisheth  salvation;  that  saith 
unto  Zion,  thy  God  reigneth!  Isa.  lii.  7.  Rom.  x.  15.  The 
Isiat'iites  were  commanded  to  eat  the  pass-over  with  their 
i'eet  shod,  to  show  that  they  were  ready  for  their  journey. 
And  our  Lord  commands  his  disciples  to  be  shod  with  sandals, 
that  they  might  be  ready  to  go  and  publish  the  Gospel;  as  the 
Israelites  wore  to  go  to  possess  the  Promised  Land.  Every 
Christian  should  coi^sider  himself  on  his  journey  from  a 
strange  land  to  his  own  country ;  and,  not  only  stand  every 
moment  prepared  to  proceed,  bat  be  every  moment  in  actual 
progress  towards  his  home. 

The  preparation  of  the  Gospel]  The  word  erotfiaain,  which 
we  translate  preparation,  is  variously  understood;  soj»e 
think  it  means  a /io6(7«a/  readiness  in  walking,  in  the  way 
prescribed  by  the  Gospel ;  others,  Ihat  firmness  and  solidity 
which  the  Gospel  gives  to  them  who  conscientiously  believe 
its  doctrines  :  others,  those  virtues  and  graces,  which,  in  tho 
first  planting  o(  Christianity,  were  indispensably  necessary 

"to  those  who  published  it.  bhould  we  lake  the  word  prepa- 
ration in  its  common  acceptation,  it  may  imply  that,  by  a  con- 
scientious belief  of  the  Gospel,  receiving  the  salvation  pro 
vided  by  its  Author,  and  walkinc  in  the  wsy  of  obedience, 
which  is  pointed  oui  by  it ;  the  soul  is  prepared  for  the  king- 
dom of  lieavcn.  The  Gospel  is  termed  the  Gospel  of  ^ace, 
because  it  establishes  peace  between  God  and  man,  ana  pro- 
claims peace  and  good  will  to  the  universe ;  contentions,  strif-'i 
quarrels,  and  al!  wars,  being  as  alien  from  its  nature  and  do 
sign,  as  they  arc  opposed  to  the  nsttire  of  Hiin,  who  ie  love 

1  and  compassion  t'>  man. 


The  apoatle^  rcquctt» the CHAPTER  VI. 

17  And  <  take  the  hchiiet  of  salvation,  aud  h  the  sword  of  the 
Bpirlt,  which  is  the  word  of  God : 

18  '  rrayinf  always  with  all  prayer  and  supplication  in  the 
Spirit,  and  k  watching  thereunto  with  all  pereeverance  and 
'  supplication  for  all  saints  ; 

19  ""  And  far  nie,  that  utterance  may  be  given  unto  me,  that 
I  may  open  my  mouth  "  boldly  to  make  known  the  mystery  of  ', 
the  Gospel, 

20  For  which  "  I  nm  an  ambassador  Pin'  bonds  :  tliat '  therein  I 
•  I  may  speak  boldly,  as  I  ought  to  speak.  I 

elM59.17.     1  Thc35  S  8.-h  Htb  4  12.     Rev  I  16  Jc  ?  16   ft  19.  ir..-i  Lute  16  I 
Rom. 13.12.  CoH.2.   I  Thejs  5.17-k  Mm  2u  41     Mirk  13  33.-1  Ch  1  16    Ihil  I.  ! 
4.  I  1^01.2. 1.— m  Acts4.ai.  Col  1  3.  2  Thess.S.l.— n  a  Cor.3  12 -o  ■,'Cor.5  2". 

16.  Above  all  {Em  vaatv,  over  all  the  rest  of  tlie  armour)  , 
taking  the  shield  of  faith]     In  the  word  6vpe.ni,   thureos,  the  j 
aposlle  alludes  to  the  gre.it  obloti/;  shield,  or  scuta,  which  co-  | 
vere  the  wholu  body  :  see  lis  description  before.     And  as  faith 
is  the  grace  by  which  all  olliers  are  prt-served  and  renderud 
•ctive,  so  it  is  properly  represented  here  under  the  notion  of 
a  shield,  by  which  tlie  whole  body  is  covered  and  protected. 
Faith,   in  this  place,  must  mean  that  evidence  of  tilings  un- 
seen which  every  genuine  believer  hiis,  that  God,  for  Christ's 
sake,  has  blotted  out  his  sins;  niul  by  which  he  is  enabled  to 
call  God  his  Father,   and  feel  him  to  be  his  portion.     It  is 
such  an  oii prop  Hating  faith  as  this,  which  can  quench  any 
dart  of  the  aevil. 

The  fiery  darts  of  the  wicked]  Uc\oi,  a  dart,  signifies  any 
kind  of  missile  weapon;  every  thing  that  is  projected  to  a 
distance  by  the  hand,  as  a  javelin,  or  short  spear;  or  by  a 
bow,  as  an  arrow  ;  or  a  stone  by  a  sling. 

The  fiery  darts — Ta  /itAi?  rn  iriizvpwficva.  It  is  probable, 
Ihat  the  apostle  alludes  to  the  darts  called  falarica,  which 
wore  headed  with  lend,  in  or  about  wliich  some  combus- 
tible stufl"  was  placed,  that  took  (ire  in  ilic  passage  of  the 
arrow  through  the  air,  and  often  burnt  up  the  enemy's  en- 
gines, ship.'!,  &c. :  they  were  calculated,  also,  to  stick  in  the 
shields,  and  set  Ihem  on  tire.  Home  think  that  poisoned  ar- 
rows may  be  intended,  which  are  caUcd  fi'.nj,  from  the  burn- 
ing heat  produced  in  the  bodies  of  those  who  were  wounded 
by  them.  To  quench,  or  extinguish,  such  fiery  darls,  the 
shields  were  ordinarily  covered  with  metal  on  the  outside,  and 
thus  the  fire  was  prevented  from  catching  hold  of  the  shield. 
Where  they  stuck  on  a  shield  of  another  kind,  and  sot  it  on 
fire,  the  soldier  was  obliged  to  cast  it  away,  and  thus  became 
defenceless.  'I'hc  flery  darts  of  the  wicked,  tov  iropripov,  or 
devil,  Axc  evil  lliough'is,  and  strong  injections,  as  they  are 
termed,  which,  in  the  unregenerate,  inllanie  Ihu  passions,  and 
fxcile  the  soul  to  acts  of  transgression.  Whilb  the  faith  is 
strong  in  Christ,  it  acls  as  a  shield  to  quench  tlicse.  lie  who 
walks  so  as  to  feel  the  witness  of  God's  spirit  that  he  is  his 
child,  has  all  evil  thoughts  in  abhorrence;  and,  though  they 
pass  through  his  mind,  never  ll.v  in  his  passions.  They  are 
caught  on  thi.';  shield,  blunted,  .'ind  extinguished. 

17.  Take  /he  helmet  of  salvation.]  Or,  as  it  is  e.xpressed,  1 
Thess.  v.  8.  And,  J'or  d  helmet  the  hope  of  salvation.  It  has 
already  been  observed,  in  the  description  of  the  Grecian  ar- 
mour, that  on  the  ciest  and  other  parts  of  the  helmet,  were  a 
irrcat  variety  of  emblematical  figures;  and  that  it  is  very 
likely  the  apostle  refers  to  helmets  which  had  on  them  an 
emblematical  representation  of  hope;  viz.  that  the  person 
should  be  safe  who  wore  it;  that  he  should  be  prosperous  in 
all  his  eng.Tgcments,  and  ever  escape  safe  from  battle.  So 
the  hope  of  conquering  every  adversary,  and  surmounting 
every  ditTlcultv  through  the  blood  of  the  Lamb,  is  as  a  helmet 
that  protects  the  head;  an  impenetrable  one,  that  the  blow  of 
the  ballleaxe  cannot  cleave.  The  hope  of  contimiul  safety  and 
protection,  built  on  the  promises  of  God,  to  which  the  upright 
follower  of  Christ  feels  he  has  a  Divine  right,  protects  the  un- 
derstanding  from  being  darkened,  and  the  judgment  from 
being  confused  by  any  temptations  of  Satan,  or  subtle  argii- 
mcnts  of  the  sophistical  ungodly.  He  who  carries  Christ  in 
his  heart,  cannot  be  cheated  out  of  tlic  hope  of  his  heaven. 

The  sword  of  the  Spirit]  See  what  is  said  before  on  (KpOi 
and  fjiaxnipa,  in  the  account  of  the  Greek  armour.    The  suord 
of  which  r^t.  Paul  speaks,   is,  as  he  explains  it,  the  irord  of 
God;  that  is,  the  revelation  which  God  has  given  of  himself; 
or  what  we  call  the  Holy  Scriptures.    This  is  called  the  sword 
of  the  Spirit,  becnu.sc  it  comes  from  the  Holy  Spirit,  and  re-, 
ccives  its  fulfilment  in  the  soul  through  the  operation  of  the 
Holy  Spirit.     An  ability  to  quote  this,  on  proper  occasions,  and 
especially  in  times  of  temptation  and  trial,  has  a  wonderful 
tendency  to  cut  in  f/icces  the  snares  of  the  adversary.     In 
God's  Word,  a  genuine  Christian  may  have  unlimited  confi- 
dence ;  and  to  every  purpose  to  which  it  Is  applicable,  it  may 
be  brought  with  the  greatest  eflect.     The  shield,  faith,  and  the 
KWord,  the  wordof  Ood,  or  faith  in  Gi)d's  unchangeable  word,  : 
18  the  principal  armour  of  the  soul.     He,  In  whom  the  wordof  ; 
God  dwells  richly,  and  wlio  has  that  faith  by  wli  ;h  he  knows  '\ 
that  he  has  redemption,  even  the  forgiveness  of  sins,  need  not 
fear  the  power  of  any  advcrsai-y.     He  stands  fast  in  the  liberty  ; 
wherewith  Christ  hath  made  him  free.      Some  suppose,  that 
•rov  nvevftaroi,  of  the  Spirit,  should  be  understood  of  our  own  ; 
tpirit,  or  soul ;  the  word  of  God  being  the  proper  sword  of 


the  soul;   or  that  offensive  weapon,  the  only  one  which  the 
1  g^jj  ijiougb  it  is  true,  that  every  Christian  soul  has 


couluses. 


this  for  its  sword,  yet  the  first  meaning  is  the  most  likely. 
IP   Pro'jirtg  ahcni/.t]    The  apostle  does  not  put  p-"vi 


Kphcfians  to  pray  for  him. 

21  But  '  tltat  ye  also  may  know  my  alfairb,  and  how  I  do, 
"Tychicus,  a  beloved  brother  and  fail.'.ful  minister  In  the  Lord, 
shall  make  known  to  you  all  things  : 

22  Whom  I  have  sent  unto  you  for  the  name  purpose,  that  ye 
might  know  our  aflliira,  and  Mar  he  mlgiit  comlort  yovr  hearts 

23  "Peace  te  to  the  bretlu-en,  and  love  with  faith,  from  God 
(he  Father,  and  the  Lord  Jcaua  Christ. 

24  Grace  be  with  all  them  that  love  our  Lord  Jesus  Christ 
w  in  "  sincerity.    Amen. 

1"  Written  from  Rome  luito  the  Ephcsians  by  TycUicus. 

p.\cii:«.29  li23?0.  Ch.).'  Phil.  1.7.13.14.  UTiii.l  K.lii  9  Philun  10.— q  Or, 
in  dchaiu  -r  Or.ehcrrnf-«  Aen2a  31  Phil  1  !»)  I  ThMt  •-;  i?  — tCol  4.7  — ti  Aen 
20  4.  2  rii.i  4  12    Tll.3  18— V  lP.l.5.14.-wTit.2  7-iOr,wiihineo.ruiKion. 

among  the  armour  j  had  lie  done  bo,  he  would  have  referred 
it,  as  he  has  done  all  the  rest,  to  some  part  of  the  Grecian 
armour;  but,  as  he  does  not  do  this,  therefore  we  conclude, 
that  his  account  of  the  armour  is  ended,  and  that  now,  having 
equipped  his  spiritual  .so'dicr,  he  shows  him  the  necessity  oT 
praying  that  Ive  may  successfully  resist  those  principalities, 
powers,  the  rulers  of  the  darkness  of  this  World,  and  the 
spiritual  wickednesses  in  heavenly  places,  with  whom  he  haa 
to  contend.  The  panoply,  or  tclible  armour  of  God,  consists 
in — \.'V\\c  girdle— 2.  The'Oreastvlate—3.  The  greaves-A.  This 
shield — 5.  The  helmet — and  6.  Tiie  sword.  He  who  had  theso 
was  completely  armed.  And  as  it  was  the  custom  of  tho 
Grecian  armies  before  they  engaged,  to  ojfer  prayers  to  tho 
gmls  for  their  success,  the  apostle  shows  that  these  spiritual 
warriors  must  depend  on  the  Captain  of  their  salvation  ;  and 
pray  with  all  prayer,  i.  e.  incessantly,  being  always  in  tho 
spirit  of  prayer,  so  that  they  should  be  ever  ready  for  public, 
private,  mental,  or  cjaculalory  prayer;  always  depending  oil 
HIM  wliO  can  alone  save,  and  who  alone  can  destroy.  When 
the  apostle  exhorts  Christians  to  pray  with  all  prayer,  we  may 
at  once  see  that  he  neither  means  spiritual  nor  formal  prayer, 
in  exclusion  of  the  other.  Praying,  Trpoacvxoficiot,  refers  to 
the  state  of  the  spirit  as  well  as  to  the  act. 

With  all  prayer]  Refers  to  the  difii^rcnt  kinds  of  prayer 
that  is  performed  in  pul  lie,  in  the  family,  in  the  closet,  in 
Intsiness,  on  the  way,  in  the  heart  without  a  voice,  and  with 
the  roict  from  the  heart.  All  these  arc  necessary  to  the  genu- 
ine Christian  :  and  he  whose  heart  is  right  with  God,  will  bo 
frequent  in  the  whole.  '■  ijome  there  arc,"  says  a  very  piou.s 
and  learned  writer,  "  who  use  only  mental  prayer  or  ejacuj 
lations,  and  think  they  are  in  a  slate  of  grace,  and  use  a  way 
of  worship  far  superior  to  any  other  ;  but  such  only  fancy 
ilienisclves  to  be  above  what  is  really  above  them  ;  it  requir- 
ing far  more  grace  to  be  enabled  to  pour  out  a  fervent  and 
continued  prayer,  than  to  ofl'er  up  mental  iLspiralions.''  J. 
Wesley. 

And  supplication]  There  is  a  diflerence  between  ttpoaevxij, 
prayer,  and  icri<Jti,  supplication.  Some  think  the  former 
means  prayer  for  tlie  attainment  of  good ;  the  latter  prayer 
for  averting  evil.  Supplication,  however,  seems  to  mean 
prayer  continued  in — strong  and  incessant pleading.i,  till  the 
en7  is  arer/erf,  or  the  good  coinmunicattd.  There  are  two 
things  that  must  be  attended  to  in  prayer — 1.  That  it  be  tv 
TTtivTi  Kiiipio,  in  every  time,  season,  or  opportunity — 2  That  it 
should  be  cv  Hvcvpan,  in  or  through  the  Spirit ;  that  the 
heart  should  be  engaged  in  it,  and  that  its  infirmities  should 
;  be  helped  by  the  Holy  Ghost. 

I  Watching  thereunto]  Ueing  always  on  your  guard,  lest 
i  your  enemies  should  surprise  you.  \Vatcli  not  only  against 
1  evil,  but  also  for  opportunities  to  do  good,  and  for  opporluni 
I  tics  to  receive  good.  Without  watchfulness,  prayer  and  al. 
I  the  spiritual  aryiour  will  be  ineflectual. 

II >7A  all  perseverance]  Being  always  intent  on  your  objeot, 

I  and  never  losing  sight  of  your  dangej,  or  of  your  interest. 

j  The  word  implies  stretching  out  the  neck,  and  looking  about, 

in  order  to  discern  an  enemy  at  a  distance. 

For  all  saints]     For  all  Chri.stians ;  for  this  was  the  cha- 

]  ractcrby  which  they  were  generally  distinguished. 

19.  And  for  me,  that  utterance  may  be  given  unto  me]  Iva 
i  fioi  iodein  \oyoi.    Kypke  has  proved,  by  many  examples,  that 
,  Ai>)oi/  Stfurai  signifies  permission  and  power  to  defend  ones- 
[  self  in  a  court  of  justice  ;  and  this  sense  of  the  phrase  is  per 
:  fectly  applicable  to  the  case  of  St.  Paul,  who  was  an  ambassa- 
dor in  bonds,  vor.  20.  and  expected  to  be  called  to  a  public 
hearing,  in  which  he  was  not  only  to  defend  himself,  but  to 
prove  the  truth  and  excellency  of   the    Christian  religion. 
And  we  learn  from  Phil.  i.  12—14.  that  he  had  his  desire  in 
this  respect.  For  the  things  which  happened  to  him  fell  out  to 
the  furtherance  of  the   Gospel,  so  that  his  bonds  i?t  Christ 
were  manifest  i)t  all  the  palace,  and  in  all  other  places.  Thus 
God  had  enabled  him  to  make  a  most  noble  defence,  by  which 
the  Gospel  acquired  great  credit. 

The  mystery  of  the  Gospel]  The  whole  doctrine  of  Christ, 
not  fully  revealed  previously  to  that  time. 

20.  A7i  ambassador  in  bonds]  An  ambassador  being  the 
representative  of  his  king,  his  person  was,  in  all  civilized 
countries,  held  sacred.  Contrary  to  the  rights  of  nations,  tliia 
amha.^sador  of  the  King  of  Heaven  was  put  in  chains  !  He 
bad,  however,  the  opportunity  of  defending  himself,  and  of 
vindiciiling  the  honour  of  his  Master.— Pee  above. 

As  I  ought  to  speak]  .\s  becomes  the  dignity  and  the  im- 
portance of  the  subject. 

21.  TTiat  ye  oAso]  As  well  as  other  churches,  to  whom  I  have 
communicated  the  dealings  both  of  God  and  man  to  me. 

2-15 


Obgervations  on  the 


EPHESIANS. 


Greek  article. 


May  knoiD  my  affairs^  May  be  acquaintca  with  my  situa- 
tion and  circnmst:\iicf>s. 

And  hoiD  I  t/u]  How  I  employ  my  time,  and  what  fruit 
there  is  of  my  aposlolionl  labours. 

Tychicus.  a  behccJ  brother^  We  learn  from  Acts  xx.  4. 
that  Tvcliicus  v.-as  of  A.=ia,  and  that  he  was  a  useful  com- 
paiiion'of  St.  Taul.     !?cc  tlie  notf  on  the  above  place. 

This  same  person,  and  witli  t  lo  same  character  and  com- 
mendation, is  mentioned  in  th;  Epistle  to  the  Colossians, 
chap.  iv.  7.  He  is  nicntionecl  also  in  Tit.  iii.  12.  and  in  2  Tim. 
iv.  12.  from  all  the.>e  places  it  is  eviden*  that  he  was  a  person 
In  wlioni  the  npostle  had  the  highest  confidence  ;  and  tliat  ho 
was  a  very  eminent  minister  of  Cltrist. 

22.  ^V/l^J•ll  I  havp.  senl—fnr  the  snme.  purpose]  Namely, 
tliat  the  Ejihesiam:  might  know  his  affairs,  and  those  of  tlic 
church  at  Rome.  Messengers  of  this  kind  frequently  passed 
between  ttie  churches  in  those  ancient  times. 

Com  fori  ynti.r  hcnrls.]  By  showing  how  powerfully  he  was 
upheld  in  ;ill  his  tribulations  ;  and  now  Cod  turned  his  bonds 
to  the  furth.irance  of  the  Oospel.  Tliis  irmst  have  been  great 
ronsolrition  to  all  tlie  followers  of  fJod  ;  and  particularly  to 
those  ill  I'jj>!ie.sn!),  or  Lnodiren,  or  to  whomsoever  tlie  epistle 
was  directed.  The  question,  To  whom  was  it  sent?  is  divided 
between  tlie  Ephcsians  and  the  L(to<iicc.ans.  Dr.  Lardner 
has  urgued  strongly  in  favour  of  the/o/mer  ;  Dr.  Paley  not 
less  so  ill  favour  of  the  hitter. 

23.  Peace  be  to  the  hrellnen]  If  the,  epistle  were  really 
rent  to  the  I'Jphcsians,  a  people  with  wlioni  tlie  apostle  was 
so  intimately  acquainted,  it  is  strange  fliat  he  mentions  no 
lierson  by  name.  This  objection,  on  wliich  Dr.  Paley  lays 
Hre.it  stress,  (see  the  Preface  totliis  cpislle,)  has  not  betn  suc- 
i-cssfully  answered. 

I'eaee]  All  prosperity,  and  continual  union  with  God  and 
nmong  yourseh'.-s  ;  ai]d  love  to  God  and  man,  the  principle  of 
111!  obedience  and  union  ;  7c/7/( /«///;,  continually  increasing, 
mid  growing  stroiger  and  stronger,  from  God  the.  Father,  as 
the  fountaiti  of  all  onr  merciesf  awrf  the  Lord  Jesus  Christ, 
through  wiiose  sicritice  and  mediation  they  all  come. 

21.  (Uace  be  iQith  all  Iheiii]  May  the  Divine  favovr^  and 
all  tlie  benedictions  llowing  from' it,  be  will)  all  them  who 
love  our  Lord  .lesus  Christ,  who  has  so  loved  us  as  to  give  his 
life  to  redeem  ours,  anil  to  save  us  unto  life  etoi'iial. 
•//I  sincerily]  Ki'  lupdaputii,  mincorr-uplilnlity.  Tho.=e  who 
RJiow  the  gi-nuinriiess  of  tlieir  love  by  walking  before  !Iim  in 
holiness  of  life.  ^laiiy- profess  to  love  our  I-ord  Jesus  who 
are  coi-nipl  in  all  llieir  ways;  on  these  tlie  ,jrace  or  favour  of 
fJod  cannot  rest ;  they  profess  to  know  him,  but  in  works 
deny  liim.  iSueh  can'neitlier  expect  favour  Acre,  nor  lifere- 
aftiT. 

Amen.]  This  is  wanting  in  ABFG.  and  some  others.  It  is, 
however,  more  likely  to  lie  ix  genuine  subscription  here,  than 
most  others  of  its  kind.  Tlie  'ap.istle  might  have  sealed  his 
most  eariie.^t  wislr  liy  this  word,  which  means  not  so  much, 
.vi)  be  it .'  or  ma:/  it  be  so!  but  rather  implies  t)\efait/tfulness 
of  Ilini  wlio  had  given  the  promises;  and  whose  prertigative 
it  was  to  give  effect  to  the  prayers  which  his  own  Sjiiril  had 
inspired. 

The  \M-\nr\iin\  sub.'scriptioiis  to  this  epistle  are  the  follow- 
ing:--'/') the  'Bpbrsians.  The  Epistle  to  the  Ephesians  is 
fi)iished.  'J'o  tilt:  Ephesians,  written  from  Rome.  To  the 
Ephesians  written  from  Rome  by  Tychicus.  This  is  tlie 
subscription  which  we  have  followed;  and  it  is  that  of  the 
larger  niunber  of  modern  Mr'S.  and  Editiirns.  The  Ej)istle 
to  the  Ephesians,  trritten  from  Rome,  and  seiij  by  'I  ijchi- 
ctis — J^YniAC.  To  the  Ephesians — yETiiiopio.  Vtir.OATE,  no 
Kiibscription.  The  end  of  this  epistle,  ir/iich  was  trritten  from 
Rome  by  Tijcliiciis.  Praise  be  to  God  for  ever.  Amen— .'Vra- 
inc.  Vi'ritten  at  Rome,  and  sent  by  Tychicu,s — Coptic.  The 
f^AHrnic  is  defective.  The  fjpistle  to  tlic  Rpiiesiuns  is  ended., 
irhich  was  written  at  Rome  by  Tycldcus — Philoxenian, 
^^VBIAe. 

Wo  have  had  already  occasion  to  observe  that  the  sub- 
.<!criptions  to  the  sacred  liooks  were  not  written  by  the  authors 
iViemsflvcs,  hilt  were  added  in  a  much  later  ago  ;  and  gene- 
rally Viy  unsUih'ul  hands.  Tlie'y  arc  consequently  not  much  to 
be  depended  on  ;  and  never  siiould  be  quoted  as  a  part  of  the 
Divine  oracles. 

1.  It  may  be  supposed  that  on  the  principal  subject  of  tViis 
roucluding  chapter,  the  arriiour  of  G'od,  I  should  have  been 
much  more  (Jilt  use.  I  iiiiswer,  my  constant  aim  is  just  to  say 
enough,  and  no  more,'  on  ;iiiy  point.  Whether  I  attain  this  in 
general,  or  not,  I  can  still  say,  it  is  what  I  have  desired.  As  to 
the  Christian  armour,  it  does  iiot  appear  to  me  Miat  the  apos- 
tle has  couched  sucli  a  profusiori  of  mystical  meaning  in  it, 
;is  to  require  a  huge  voliuue  to  exjilain.  I  believe  the  Ephe- 
sians did  not  understand  it  so;  nor  did  the  primitive  cliurcli 
of  God.  Mm  of  ricli  imaginations  may  write  larjfe  volumes 
on  such  Kulijects ;  but  when  they  come  to  be  fairly  ex- 
amined, Ihey  will  be  found  not  to  he  explanations  of  the 
text,  on  which  they  professedly  treat ;  but  immense  bodies 
ufilivinily,  in  which  llie  peculiar  creed  of  the  writer,  both 
with  re."!])ert  to  doctrine  nnd  discipline,  is  amply  set  fortli. 
J\lr.  Ciurnal's  Ohrisliaii  ,1r);!.o;ir  contains  a  great  many  ex- 
rrlli-nrie.'! ;  but  surely  it  does  not  require  such  a  vohune  to 
•  splain  lb"  ../7r/' ver.ser,  of  this  chapter,  in  which  the  apo^;t!p 
iju^Hks  (if  ifip  spjrilual  armour!  The  grand  design  of  the 
o}.' .sll-!  wj<!  !o  stiow  lleit   ti  iitli,  rigbteoutne-:';,    ol'edirnretn 


the  Gospel,  faith  iu  our  Lord  Jesus  Chh'st,  a  well-grounded 
hope  of  salvation,  a  thorough  knoxoled^e  of  the  word  uf  God, 
and  a  continual  dependance  on,  and  application  to  Him  by 
prayer,  were  essentially  necessary  to  every  soul  who  desireil 
to  walk  upriglitly  in  this  life,  and  finally  to  attain  everlasting 
blessedness.  This  is  the  obvious  meaning  of  the  apostle  ;  in 
this  sense  it  was  underetood  by  the  Ephesians,  and  by  the 
]u-imitive  chiirch ;  ice  may  amplify  it  as  we  please. 

2.  In  two  or  three  places  in  the"preccding  notes,  I  have  re- 
ferred to  a  piece  on  a  very  remarkable  rule  relative  to  the 
Greeli  article,  to  be  introduced  at  the  end.  From  the  labours 
of  several  learned  men,  this  subject  has  acquired  considerable 
importance,  and  has  excited  no  small  interest  among  biblical 
critics.  The  late  benevolent,  learned,  and  excellent  Mr,  Gren- 
ville  Sharp  was,  I  believe,  the  first  who  brought  this  subject 
fairly  before  the  public ;  he  was  followed  by  the  Rev.  Dr, 
Wordsitorth,  a  learned  and  intelligent  clergyman  of  the  esta- 
blished church. 

The  Rev.  Dr.  Middleton,  now  bishop  of  Calcutta,  has  since 
ju-esented  the  subject  in  all  its  force  and  excellence,  fortified 
by  innumerable  proofs,  and  a  great  variety  of  critical  disqui- 
sition. The  principal  design  of  these  writers  was  to  exhibit 
a  new  and  substantial  mode  of  proving  the  Divinity  of  our 
Lord  and  Savionr.  Their  works  are  before  the  public,  fvml 
within  the  reach  of  all  who  arc  capable  of  judging  of  this 
mode  of  proof. 

The  piece  which  I  now  subj(iin  is  the  result  of  the  re- 
searches of  one  of  my  literary  friends,  H.  S.  Boyd,  Esq.  author 
of  Translations  from  Chrysostoni,  &c.  who  hits  read  the 
(Jreek  writers,  both  sacred  and  profane,  with  peculiar  atten- 
tion ;  and  has  collected  a  vast  number  of  additional  examples, 
lioth  from  prose  and  poetic  writers,  for  the  conlirination  anil 
illustration  of  the  rule  in  question  ;  and  in  support  of  the  great 
doctrine  of  the  God/tead  of  (Virist. 

Till  now,  tliis  piece  has  existed  only  in  MS.  but  the  critical 
reader,  who  has  entered  into  this  subject,  will  be  glad  to  see 
such  a  number  of  pointed  examples  brought  within  his  reach  , 
which  at  once  serve  the  purpose  both  of  jMLolo^y  and  dii^i- 
nity.  The  learned  author  has  transmitted  them  to  me  for  thfj 
purpose  of  insertion  in  this  place  ;  but  wai;t  of  room  lias  obli- 
ged me  to  omit  sevei'al  of  his  quotations. 

I  woidd  not  wish  the  reader  to  suppose  that  these  are  the 
only  proofs  of  the  grand  doctrine  of  the  Godhead  of  Christ ; 
they  are  not :  the  Holy  Scripture,  in  its  plain  obvious  mean- 
ing, independently  of  such  criticism,  allbrds  the  most  lumi- 
nous and  convincing  proofs  of  the  doctrine  in  question:  bill  this 
is  no  sufficient  reason  that  we  should  ri^jiu-.t  any  additional 
light,  wnich  may  come  to  us  in  the  way  of  Divine  providi-tice. 

BRIEF  REMARKS  ON  THE  GREEK  ARTICLE. 

"  It  has  been  now  completely  proved,  and  irrefragably  esta- 
blished by  the  labotirs  of  learned  men,  that,  independently  of 
the  common  laws  of  syntax,  the  Greek  article  is  governeii  by 
a  very  remarkable  rule,  to  which  it  is  universally  subjeci. 
The  rule  is  this : — When  two  or  inme  personal  nouns,  (of 
the  same  gender,  number,  and  case, V  are  coupled  tostnher  by 
the  conjunction  Kat,  and  the  article  is  prefixed  to  \.\\g  first,  but 
not  to  the  second,  third,  &c.  those  two  or  more  nouns,  whether 
they  be  substantives  or  adjectives,  denote  one  and  the  same 
person.  I'his  is  the  case  also  when  two  participles  are  thus 
coupled  together. 

I  liave  given  the  nile  nearly  as  it  is  laid  down  by  Mr.  Sharp  : 
it  is  however  subject  to  certain  limitations.  V^henever  wo 
meet,  in  a  Greek  writer,  with  a  sentence  constructed  accord- 
ing to  the  rule,  if  the  substantives,  adjectives,  or  participles, 
be  indicatory  of  qualities  and  properties  which  are  inconsis- 
tent and  contradictory  ;  in  that  case,  two  different  persons 
may  be  intended,  although  the  article  be  not  prefixed  to  the 
latter.  The  reason  of  this  is  obvious.  When  a  Greek  writer 
•."as  speaking  of  two  person.s,  whom  he  designated  by  terms 
which  were  opposite  and  irreconcilable  to  one  another,  it  was 
not  necessary  that  he  should  prefix  the  article  to  the  second, 
ahhough  he  had  placed  it  before  the  first.  Every  reader  wouUI 
see  at  once  that  the  same  person  could  not  be  lioth  sober  and 
drunken,  both  virtuous  and  wicked,  both  handsome  and  ugly, 
&c.  It  is  also  manifest,  that  all  proper  names  must,  for  the 
same  reason,  be  excepted.  Every  body  knows  that  Paul  and 
Peter  cannot  be  the  same  pe.son  ;  therefore  the  article  may 
be  placed  before  Paul,  but  omitted  before  Peter.  But  if  a 
Greek  writer  was  speaking  of  two  different  persons,  and  the 
substantives,  ttc.  Avhicli  he  employed,  were  indicatory  of  qua- 
lities and  attributes  which  might  harmonize  and  coalesce  in 
one  person  ;  it  then  became  necessary  that  the  article,  if  pre- 
fixed to  the  first,  should  also  be  placed  before  th.-  second,  for 
otherwise  the  reader  might  be  misled.  It  follows  from  hence, 
that  whenever  we  meet  with  a  passage  constructed  according 
to  our  rule,  if  the  substanlives,  &c.  indicate  qualities  and  pro- 
perties wl,  ch  are  not  contradictory,  but  may  lie  united  in  one 
person,  we  may  then  bo  absolutely  certain  that  one  person 
only  is  intended. 

Corollary.  It  follows  from  hence,  that  when  two  p(>i-sonal 
nouns  are  united  by  the  conjumlion  Kai,  and  those  nouns  are 
descriptive  of  two  difTep^ut  jiersons,  the  article  must  be  pre- 
fixed to  tiiitb.  or  |irefixrd  to  the  Inst  only,  or  prefixed  to  neither. 

Let  us  apply  this  doctrine  to  the  criticism  of  the  New  Testa- 
ment, and  see  if  we  can  arrive  at  any  ronelusion  of  importance 

1  shall  first  select  sotiie  p'i.^';ages,  where  ditlerent  pei-soni 


Observations  on  Ihe 


CHAFl'ER  VI. 


firitek  arliclr. 


iiycfiojv.--" The  kina  and  the  Kovi'iiinr,"  (vi/.  Agripna  iiiiU 
I'Vstiiii,)  Acts  xxvi.  yo.  Oi  Kvi'd,  KUt  m  ifxipnaKot,  Kai  oi  nop- 
vol.—"  l)i>ss,  and  eacliantcr.s,  and  Ibrriicalois."  Rev.  xxii.  Ij. 
Atto  Bcv  lluTpos  (;/;(oi/,  Kat  Kvptav  Iqaav  XuirJii.— "  IVoni  (iml 
our  Fatlicr,  and  the  Lord  Jesus  Cliiist."  2'rlies6.  i.  2.    hiKu>0, 


A!tl]nii:;li  \vc  ]iave  alronily  proved,  t.)  tlio  suit  it-fact  ion  of  the 
nnpiejuiliced,  that  tlic  rtilu  \vc  have  laid  down  is  iiiliereiit  in 
liie  lansiua;:e.  and  tliat  certain  passaires  of  Scripture  can  admit 
111  no  utlier  interpretation  than  tlial  wliich  We  liavc  fliven,  lui 
"lijeetion  may  he  stiuted,  and  a  (jiir  slion  may  be  proposed, 


>,uoii/.—"  Of  our  r;od  and  Father."  1  'i'he.-;s.  i.  3.  'lV,i  Otw  kui 
Harpi  TV  Kvpim'iitioi'.—'- To  the  (iod  and  I'allier  of  our  l-ord.' 
r'olos.';.  i.  ;i.  T(,j  Oil.)  Kilt  Ilarpi  aurw  — "'J'o  liis  (.'od  and  Fa- 
ther."  Ki'V.  i.(j.'^  K^e^puipriTr.  vvu  int  rur  llinpsim  Ktti  E-icku- 
7:011  T'jiv  ipvx'iiv  iiuov.—"  Ve  have  now  returjierl  to  tlie  Sliep- 
lierd  and  liishop  of  your  soul.s."  1  Pet.  ii.  2.").  TvyiKoi,  i  n;  u- 
■n-i/raf  a6t\il)oi  kiu  itit'^s  6taKnvo(.—"  Tvehicus,  a  helov<d  hro 


uiiiiule.st  particle,  and  tlie  defiTinin.ite  ellect  of  tlio  .sli.rlii,.st 
lulh-clioii  in  liip  laUfiuaKe.  They  are  tliereforc  llie  pioperest 
porson.s  to  decide  if  sncli  expressions  as  r»  \pts-ov  xai  Bcov, 
and  Tim  pc)  ii\ou  Ocov  nat  Xc^rnpuc.  have,  accoiduip  totlie  laws 
ol  si"iinmar,  tlie  meauins  which  we  a/lix  to  them.  If  they 
perceived  in  them  the  force  and  evidence  that  we  do,  they 
v/oiild  ol  course  have  appealed  to  them  in  their  controversies 


ey  are  uilj 
ilrr  Tjv  Ti<(l>\ov  Kill  Kui/i-tv  Kiu  'XiiXr.i'.'  Kai  li\r.riiv. — "  r^o  that 


TiiK\ri-ri>v,  Tool.  VI.  paji.  117.  -lis.  Eilit.  "SaviL     "Of  the  titles 
which  are  altrihuted  to  tlie  Deity,  some  are  vommon,  and  some 


Thi.'s  rule  extends  iilso  to  pnrliciple.i 

'O  Hr.  i[ii>.ng  T-B  Nip,'i(/iif  0  c5-'?'c-'f  ki"  iiKHotv  avru. — "  But  the 
friend  of  tlie_  Hride^n-oom  who  staiuleth  and  heareth  him." 
.l.-ihn  iii.  20.  Tw  dju-r/Tairi  Kai  XyiruifTi  ining. — "Tollini  who 
Uived  u.«,  and  purified  us -      ...       ,  .  «, 


,  IS  not 

greater  than  that  of  Loi  -/,  iior  the  name  Lord  inferior  to  that 
ot  Cod,  is  manifest  from  lieiice  :  in  every  part  of  the  Old  Tes- 
tament the  l-'ullicr  is  continually  styled  ioiv/.  the  I.oud  Ihy 
Cod :  aKain,  there  is  one  l.oiiD  ;  and  again,  'I'Jiou  slutlt  trutr 


jcciircs,  or  pnrlicijUcs.     Let  ns  then  apply  ir,  as  we  do  the  1  lation 

:^lr  ':^^:1.''"}:!^  y'.  '\?.'^'^''1'^\"'  "  I^:^^^;^"  ">  l^nl'*^-  '      -  ilV^-j"?  l^W  bofV,re  yo.,  tlic  passages  wl.crein  the  Father 

passages 
coil- 
iiane 
r]>erccivc, 
'  Ootl 
them 
call 
iiiti  i..i,..t  ...ui  .1,     «    •  .    .1  •    1  .T        .<....  .  i  "'"  •<"""'  i-j.iijiA.M  lii..     yvnu  again,  A  riiiiit  is  no?  it  10  us,  and 

tl,  s  msi^'ne  n  '\T"  ^"^  '"  "'"     ""  Yf^f,  "f-  "'^'  •"  '  "  •^''»  ''^  ^^''•'■«  ««•  «"'i  '""■  name  /;  adhd,  The  A.igel  of 

mark  Te^nn  w.;,     c  n  I"."""";'"'",  :'';""'"  V"'"'.'"  '"  ■''  ""^'  '  "'"''   (^'o" "«"'-',  The  great  amtmishtij  Cod.     And  hire  ob- 
•iWare  oAe     r    w  ''^        '■    'f 'V  "',",. ''f'"'''  "■■"'"••^'  '  serve  the  r,;,utions  prudence,  and  spiritual  wisdom,  of  the  pro. 

'!'!^V?."-':!l  "".';  "r  '":"  IMssages  in  the  01,1  1  est.iment  where    pheiic   wi  iter;; ;    for  when   thev   are  speaking  of  the   crent 


niii'f/jt  are  called  ^w/s  on  acenuiit  of  their  Iraiiseendant  dig. 
nity  ;  and  Chri.-U,  whom  we  allov,-  in  dignity  and  power,  to  he 
'''V  .' m"""'  '''"'"'■"'  of"  ll'o  angels',  may,  therefore,  be  called  a 
sod.  riiis,  1  believe,  is  the  sum  and  substance  of  the  Ariau 
doctrine. 

In  the  second  chapter  of  the  Kpislle  to  Titus,  nnd  tlie  iMr- 
teenth  verse,  we  have  the  following  aloiious  testimony:  Kti- 
(A'lKiiui/   T/)f_i?ofr,{    TH  /,f,aXtf   Ortf    Km    X'.ir/^nos   1')///.):.,   \n(tii 


and  inigliiy  (Jod,  lest  they  shoiil'd  seem  to  be  speaking  of  the 
Tathir,  they  make  the  most  particular  mention  of  Ihe  miracu- 
lous concepllon.  It  is  evident,  at  once,  that  the  father  wuB 
not  horn  of  a  virgin,  and  did  not  become  n  little  child  :  ngain, 

I  another  of  the  prophets  somewhere  sav.s.  This  is  our  C.'OD. 

I  Hut  concerning  whom   doth  ho  say  it  7  Is   it  of  the  father? 

j  Hy  no  nie;uis ;  for  he  also  alludes  to  the  miraculous  economy. 

j  Iliiving  .-^aid,  This  is  our  (JoD,  he  adds,  //.?  explorrd  the  iraij 


Y  nil-All      <  Th«  .„-..•> '.'.. ■    ,        ,  "■■■•'."'    ■/;•■"•>    "I""  I  11.1  VI  UK  .-.1111,  J  ins  IS  our  t,0D,  lie  auus,  //.?  e.rploirf    t/ie  irai/ 

mfd^'aviou.  of  „'  TJ"^  f  '"•'  M  "'"  «'*"-^  ""^  "'°  """''"■  ^''"'  "/  *"'"'''''^«'-.  and  gate  it  to  Jaco.',  his  child  and  to  Israel 
lnX7"t^fn*-;:^?,l  ,''"''',  r.i  ■  •  ,-,,,«  \  f"-s  iretl-kelorcd.  Afteril.is,  he  was  seen  upon  the  earth,  and 
la  the  l..st  p.is.^,-.ge  that  I  .pioted,  f.Miri:;!  is  styled  Ood.     nut  |  he  dwelt  amnmr-:l  men      I'atil  also  wriJcs    OJ  ichcm,  aa  to 

'.M7 


Observations  on  the 


EPHESIANS. 


Greek  article. 


the^esh,  is  Christ,  uho  is  over  all,  God  blessed  fo7-  evermore  : 
a^ain,  Nofornicalor,  or  covetoiis  man,  lialh  any  inheritance 
tit  ti.c  kingdom  of  the  Christ  and  God:  and  again,  JTie  glo- 
1  ious  appearance  of  the  Great  God  and  Saviour  of  us,  Jesus 
Christ.  John  likewise  calls  him  by  tliesana-naime,  for  he  says, 
In  the  beginning  iras  the  Wj-^d,  and  the  Word  was  with  God, 
and  tlic  Word  was  God. 

"  But  perhaps  an  adversary  will  say.  Can  you  show  me  any 
passage  wliere  the  Scripture,  ranking  h'm  with  tlie  Father, 
calls  the  Fatiier  Lord?  I  will  not  only  show  tliis ;  but  I  will 
produce  passaijes  wliere  the  Scripture  calls  both  the  Father 
liOnD,  and  the  Son  Lord;  and  v/here  it  calls  both  the  Father 
God,  and  the  Son  God.  Christ,  one  day  discoursing  with  the 
Jews,  said,  VVliat  think  ye  concerning  Christ!  Whose  Son  is 
fie  J  They  say  unto  him,  He  is  the  Son  of  David.  He  sailh 
to  them.  How  then  duth  Darid  in  Spirit,  call  him  Lord;  say- 
ing, The  Lord  said  unto  my  Lord,  Sit  thou  on  my  right 
hand  1  Mark,  here  are  two  Lords.  I  will  now  show  you 
where  the  Scripture,  speaking  at  once  of  the  Father  and  tlic 
■Sort,  calls  both  the  one  and  the  other  God.  Hear  then  tlie 
words  of  the  prophet  David,  and  of  the  apostle  Paxil,  com- 
menting upon  that  p/-o;;/ifi(.- — Tliy  throne,  O  God,  is  for  ever 
and  ever :  a  sceptre  of  righteousness  is  the  sceptre  of  t)iy 
kingdom.  Thon  hast  loved  righteousness,  arid  abhorred  in- 
(f'lity;  therefore,  O  God,  thy  God  hath  anointed  Thee  with 
tlie  oil  of  gladness  above  thyfelloies.  And  Paul,  bringing  for- 
ward tliis  testimony  concerning  Christ,  writes  thus  :  Of  His 
angels  he  saith.  Who  makcth  his  angels  spirits.  But  of  the 
Bon  He  saith.  Thy  throne,  O  God,  is  for  ever  and  ever .'" 

In  his  otii  Horn,  on  tlie  Epistle  to  Titus,  he  thus  commerjta 
on  chap.  ii.  ver.  13.  Hov  cimv  bi  rov  itarpoi  eXarroi/a  tov 
'Yiov  Atyovrfi ;  rov  |^CYa\^v,  (p/jri,  Bsov  KOt  X'jJTipo;.  "Where 
are  they  who  assert  that  the  Son  is  inferior  to  the  Fathcr'J 
Mark,  he  saith,  '  of  the  great  God  and  Saviour !'  "—Tom.  IV. 
p.  401.  Edit.  Sav. 

There  is,  however,  another  passage  in  the  writings  of  that 
learned  Father,  more  absolute  and  conclusive  than  those  which 
are  already  given.  The  original  may  be  found  in  the  4th  vol. 
of  Sir  Henry  Saville's  edition,  page  32.  It  is  in  English  as  fol- 
lows : 

"He  that  is  small  cannot  be  God  ;  for  every  where  in  the 
Scripture  God  is  denominated  Great.  Great  is  the  Lord, 
says  David,  and  greatly  to  he  praised.  (Mark,  he  al.^o  speaks 
of  the  Son,  for  every  where  he  calls  him  Lord.)  And  again  : 
Great  art  thou,  and  doing  wonders  :  thou  art  God  alone. 
And  again  :  Great  is  our  Lord,  and  mighty  is  His  power. — 
But  these  things,  you  will  say,  are  spoken  of  the  Father  ;  but 
the  Son  is  small.  You  say  this,  but  the  Scripture  asserts  the 
contrary  ;  for,  as  it  speaks  of  the  Father,  so  likewise  does  it 
of  the  Son.  Listen  unto  Paul,  who  says,  Fxpecting  the  bless- 
ed hope  and  glorious  appearance  of  the  Great  God.  Surely 
he  could  not  apply  the  word  appearance  to  the  Father.  And 
that  he  may  refute  you  more  completely,  he  adds,  of  the 
Great  God.  Well  then,  must  not  this  have  been  spoken  of 
the  Father!  Certainly  not ;  for  the  words  which  follow  will 
not  admit  it.  The  appearance  of  the  Great  God  and  Saviour 
OF  US,  Jbsus  Christ.  You  perceive  that  the  Son  also  is  de- 
nominated Great.  Away  then  with  your  idle  talk  ahowt.  small 
ar\A  great!  Listen  also  to  the  prophet,  who  calls  him.  The 
Angel  of  grbat  counsel.  The  Angel  of  great  counsel,  is  he 
not  Great?  The  Mighty  God,  is  he  not  Great,  butsmalll  How 
tiien  can  these  obstinate  and  shameless  wretches  assert  that 
he  is  a  less  God  ?  I  often  repeat  their  words,  that  ye  may  the 
more  eschew  thein." 

If  a  reader  wholly  impartial  could  be  found,  I  think  he 
would  confess  thai,  as  far  as  we  can  attain  to  certainty  in  any 
thing,  we  may  be  certified,  from  the  above  extract,  that  the 
•■anon  laid  down  by  Mr.  Sharp  is  correct  and  genuine.  Chry- 
Bostom  supposes  an  adversary  to  address  him  thus  : — 

"I  see  that  in  this  sentence  God  i.s  spoken  of;  and  not 
merely  spoken  of,  but  likewise  styled  The  Great  God.  Sure- 
ly such  an  expression  as  this  miist  refer  to  the  Father.  No, 
replies  oureaint,  that  is  impossible  ;  for  the  phrase  Kai  T.UTri- 
pus.  Which  follows,  shows  at  once  that  Ocos  and  Xwrr^p  mean 
the  same  person  ;  and  XoiT^jp,  in  this  place,  is  spoken  of  Jesus 
Christ." 

Bnch  is  the  testimony  of  Ckrysostom,  the  most  eloquent,  if 
not  the  most  Icarnnd,  of  the  Fathers.  Basil,  archbishop  of 
Caesare.a,  thousVi  inferior  to  Chrysostom  in  richness  of  imagi- 
nation and  bnllianr y  of  rhetoric,  far  surpassed  him,  and  al- 
most all  the  Fathers,  in  the  universality  of  his  learning,  and 
in  his  profound  knowledge  of  the  Sacred  VVritings.  No  au- 
thority can  be  highfr,  or  more  unquestionable,  than  his.  As 
I  have  not  his  works  st  hand,  I  can  only  refer  to  them  from 
memory  ;  but  I  am  confident,  that  what  I  am  about  to  state, 
will  be  found,  upon  examination,  to  be  correct.  In  his  fourth 
book  against  Eunomius,  speaking  of  the  Divinity  of  Christ, 
tib  cites  the  latter  of  these  texts  :  but,  having  done  so,  he  is 
fearful  lest  some  of  his  hearers  should  be  misled  by  it.  The 
expression,  run  /(tj-aXon  Qcov,  appears  to  him  so  strong,  that 
he  is  apprehensive  lest  it  should  be  thence  Inferred,  that  the 
Bon  is  greater  than  the  Father  ! 

This  passage  will  be  found  in  the  first  volume  of  the  Bene- 
dictine edit  ion,and  at  page  294— Tom.  ILpag.  107".  Edit.  Par.  1618. 

As  we  have  proved  that  the  best  and  purest  of  the  Greek 

Fathers  were  well  ncouaiuted  with  the  full  force  of  the  arti- 

":le,  11  may  l>e  asked,   I)o  their  own  writings  abound  with  ex- 

248 


ainples  to  confirm  it  1    I  answer,  that  they  abound  witn  them 
in  numerous  instances  ;  let  a  few  examples  suffice  ; 

From  Chrysostom.~'0  iyLagcjv  avra  xai  fisraaKCvngui/  A». 
TOi  ts-t.—"  It  is  He  who  sanctifies  and  transforms  the  bread 
and  wine."    Homil.  82.  In  Matt. 

EyKaXottj  TO)  YuTrjpt  xai  Evcpycrrj.—"  He  would  accuse  tha 
Saviour  and  Benefactor."    De  Sacerd.  lib.  iv. 

'H  aipoipa  ci'ayrjg  kul  aKaOapros,  (tropvri)—"  Who  was  most 
impious  and  impure,"    Orat.  in  Eutrop. 

tvv  no  gwoTToit.)  Kai  navayiM  Yli/evnart. — "  With  the  life-be- 
stovving'aiid  all-li'oly  Spirit."  'De  Incompreh.  Horn.  2. 

Ilov  Sc  hi  cro0iyvvTr.s  xai  iivpia  cyKto/xia  Xcyovrc;. — "  Where 
are  they  who  walk  insolently,  and  utter  ten  thousand  panegy- 
rics V    Orat.  in  Eutrop. 

Kai  TL  Xtycj  TOV  TrpO(prjTriv  ;  avrov  ayo}  troi,  rov  tov  r:po(t»JTOV 
6€m!0Tr]v,  TOV  KOivov  i)n(xiv  Oeov  Kai  Kvplov,  TOV  Xpis-ov.  Av- 
rof  yap  iprjirtv,  on  llavoii/Ta  fit  eiSsTC,  Kai  cOpcipaTC. — "But 
why  do  I  quoto  the  prophet?  I  will  bring  against  you  Him 
who  is  the  Master  of  the  prophet,  our  common  God  and  Lord, 
the  Christ.  For  he  says,  '  Ye  saw  me  hungering,  and  ye  fed 
me.'  "    Orat.  in  Eliam,  et  in  viduam. 

Mark,  either  Chrysostom  speaks  of  one  single  Person,  or 
the  sentence  is  ungrammatical.  Now  the  passage  in  the  iSth 
of  the  2d  chapter  of  Titus,  rov  fxtyaXov  i^cov  Kai  Xionipof, 
must  have  the  same  meaning  as  tov  koivov  Oeov  koi  Kvpiov. 

From  Gregory  Nazianzen. — 'O  wot/jriv  koi  finprvs.  "  Who 
was  both  a  pastor  and  martyr."    Orat.  de  Mamantc. 

'0(  Tr]v  ntviav  rif^iv  ovciii^uvrr.^  xai  tov  ttXovtov  KOnna^ov- 
r£f.  "  Reproaching  our  poverty,  and  boasting  of  their  own 
wealth."     Orat.  in  Arianos. 

Tttji'  wpaiwv  en  Kai  to>  S^r)v  rjvirriitKjv.  "  Who  were  in 
the  bloom  of  youth,  and  'fitted  to  enjoy  life."  Orat.  Funebr. 
in  Patrem. 

Tiov  e;-wt(x}v  Kai  ov  pcovTuv. — "  Beings,  permanent  and  im- 
perishable."   Ibid. 

Tnv  aov  itpov  Kai  hjiuwuov. — "  Me,  thy  priest  and  name- 
sake."   Ibid. 

From  Basil. — 'Oi  ariTrriToi  Kai  yevvatoi  rov  Xpis-ov  arpa 
Tiurai. — "  These  unconquered  and  noble  Soldiers  of  Christ." 
Orat.  in  quadragint.  Martyr. 

Tov  Xvovra  koi  r.-rravayovTa. — "  Him  who  liberates  us,  and 
brings  us  back."     Orat.  in  Martyr.  Julitt. 

But  what  say  the  heathen  authors  ?  Is  this  doctrine  of  tho 
Greek  article  founded  only  upon  the  phraseology  of  ecclesias- 
tical writers,  or  does  it  exist  in  the  works  of  those  who  wrote 
in  the  utmost  purity  and  perfection  of  the  language?  It  reigns 
triumphant  in  them  all.  Take  up  whatever  authority  you 
please,  whether  in  prose  or  verse  :  consult  the  ;joe/s,  the  phi- 
losophers, and  the  historians ;  peruse  the  writings  of  Homer 
and  of  Sophocles,  of  Aristnlle  and  of  Plato,  of  Thucydides 
and  Xenophon,  of  Isoerates  or  Demosthenes ;  in  them  you 
will  meet  with  the  most  decisive  testimonies  to  the  truth  of 
the  doctrine  already  laid  down.  If  you  appeal  to  Luciav,  yon 
will  find  that  Ulysses  is  called  tov  \evov  Kai  (piXov,  "  the  host 
and  friend."  You  may,  perchance,  have  heard  that  the  great 
Porson  pronounced  Lucian  to  be  a  writer  of  small  authority  ; 
and  you  may  wish  to  be  convinced  from  the  example  of  a  pure 
Attic  writer.  Was  ever  writer  more  pure  than  Xenophon  7 
And  he  will  tell  you,  that  Cyrus  was,  at  once,  6  ffactXcvs  KOt 
iiyfjutxiv. — "  The  king  and  the  general." 

In  the  Agamemnon  of  .Silschylus,  (and  indeed  in  every  tra- 
gedy of  that  poet,)  we  are  presented  with  numerous  confir- 
mations of  our  rule. 

'O  xp^'^'^l-'o'/^"!  o'  Apjjf,  cwfiaruv 

Km  TnXavTovxoi  tv  jiaxxi  Sopnf. — V.  432,  433. 

"  Mars,  the  exchanger  of  bodies  ;  and  holder  of  the  balance 
in  the  conflict  of  the  spear." 

Hartpa  Bvcs'iv  rov  tpov, 

KvTOv  t'  adtXipov.  V.  1593,  1594. 

"  Thyesles,  my  father  and  his  brother." 

This  last  is  a  happy  instance.  jEgisthus  is  speaking  of  his 
father,  who  was  brother  to  Atreus. 

One  of  the  passages  which  I  have  cited  from  the  New  Tes- 
tament, may  be  thought,  by  some,  to  be  liable  to  an  objectioo. 
I  mean  the  5th  verse  of  the  5th  chapter  of  Ephcsians.  It  may 
be  said,  that  tlie  word  X(5(s-o;  is  not  a  substantive,  but  an  ai« 
jective  ;  avy]p,  or  avdpojKOi,  being  understood  ;  and  it  may  be 
asked.  Does  this  rule  apply,  when  an  adjective  and  a  substan- 
live  are  united  by  the  conjunction,  the  article  being  prefixed 
to  the  first,  and  not  to  the  second  ?  I  answer,  by  referring  the 
objector  to  an  example  which  I  have  given  from  St.  Gregory 
Nazianzen  :  there  jiri^o^p  is  a  substantive,  and  vnaroi  an  ad- 
jective ;  and  it  is  manifest  that  Jupiter,  and  Jupiter  only,  is 
intended. 

Lest  it  should  appear  to  any,  that  I  have  been  too  concise, 
and  have  not  furnished  a  sufficient  number  of  corroborating 
examples,  I  have  subjoined  the  following:  two  from  tho  New 
Testament,  some  from  the  Fathers,  and  some  from  heathen 
poets. 

Xva/Satvco  npoi  rov  Tlartpa  jiov  Kai  Tla-repa  vaoiv,  xai  Qtov 
I'.'jv  Kai  Qcov  ifttov. — "  I  ascend  to  my  Father  ana  your  Father, 
and  my  God  and  your  God."  Jolin  xx.  17.  This  is  an  excel- 
lent example,  where  the  Supreme  Being  Is  considered  in  the 
four  distinct  relations  of  God  and  Father  of  Christ,  and  God 
and  Father  of  men  ;  the  article  being  placed  before  the  first 
only. 

AvayKniov  Sc  fiyrjcapriV  F.rraippoSiToy  tov  aScX^tov  kui  avytji- 


Obsertationa  on  the 


yoy  KM  avTpt^Tiuirifv  fiH,  vftuv  6t  aTto^oXov,  Kat  Xetrovpyov  rrj; 
Xpciai  jtov,  TTCfirpai  npo(  vfiaf. — "  Yet  I  supposed  it  necessary 
to  send  to  you  Epaphroditus,  my  brother  and  companion  in 
labour,  and  fellow-soldier,  but  your  messenger,  and  he  that 
CDinistered  to  my  wants."  Philip,  il.  25.  This  is  a  very  re- 
markable example,  where  the  article  is  placed  before  aicXipov, 
and  wanting  before  awtpyov,  uvs'P'ntdJTriv,  aTros^oXov,  and 
XciTovpyOf,  because  all  referring  to  En-a(ppoSirov. 

OiKcrai  TOV  ^ravpovpcvov  Kai  Xtyovro^,  A(p€i  avToi{. — "The 
servants  of  Him  that  was  crucifled,  andsaith,  'Forgive  them.'" 
Chrysostom.  Orat.  in  Eutrop. 

Huboucvoi  irap  'Epjiov  tov  KaWi^-ov  xai  aya^urarov  tuv 
Stov.—'' Being  persuaded  by  Mercury,  the  fairest  and  best  of 
the  gods."     Heliod. 

A/i0t  TOV  avapxov  xai  av(o\c^pov  BairiXcn. — "Around  the 
King  without  beginning,  and  immortal."    Methodius. 

Tov  KopvipaioTaTov  -nnp  Vfiuv  Kat  vp'-OTOv  rwi/  roi^rwf,  'O^ij- 
^v. — "Homer,  tlie  most  distinguished  among  you,  and  first  of 
the  poets."    Justin  Slartyr,  Cohortatio  ad  Graecos. 
'O  Svs'vXTti  iatn'M,  0  (7'ti  Kajxoi. 
"  Mine  and  thine  evil  genius." 

Sophodis  Electra. 

'O  ApX'TPfrriyo!  Kai  lloipnv  T(ov  Kar'  ovpavov  'w  vavra  ttsi- 
5o¥Tat. — "  The  Great  Ruler  and  Shepherd  of  them  in  heaven, 
whom  all  things  obey."     Methodius. 

'li/a  TOti  B:iai\ca  yr.paipri  TravTcii/  Kat  HotTjTriii. — "That  he 
may  venerate  the  King  and  Maker  of  all."     Ibid. 

'O  s-/"iTr)yo?  yjfifjv  Kat  TTOtfiriv  \r\aovi,  KUi  apx'ov,  Kai  wixdiog. 
—"Jesus,  our  leader,  and  shepherd,  and  governor,  and  bride- 
groom."    Ibid. 

The  three  following  instances  are  from  the  poerns  of  Gre- 
jory  Nazianzen.  It  will  be  seen  that  even  in  poetry  he  can- 
not deviate  from  the  established  rule  : 

'O  fiai'tuiSrii  Kat  (fofirof  l^cjypacfio;. 

"  The  insane  and  most  execrable  painter." 

Adv.  Iram,  p.  234,  Edit.  Paris. 
T(  \oiirov:  hpKi!^o}  (re  t<ov  kokoiv  tptXov, 
Tov  ivapevr)  ^vvrjynpov  Kat  irpoTaTjjv. — Ibid.  p.  237. 

"What  remains?  I  adjure  thee,  the  friend  of  the  wicked, 
the  malevolent  advocate  and  patron." 

'O  Xv'O-ffw^r/i  Kai  fJaaKOvos  o'la  Ttv'  loj/J 
E;  f,i}piv  Ka\tct 

"Doth  the  infuriate  and  invidious  demon  call  me,  like  an- 
other Job,  unto  the  combati" 

Most  of  the  above  writers  have  not  yet  been  quoted  on  this 
subject.  Tlie  examples  from  Methodius,  appear  to  me  to  be 
the  most  valuable  ;  and  we  may  see  from  these,  that  any  Greek 
writer  whatever,  will  furnish  sufficient  examples  to  illustrate 
and  establish  this  important  rule. 

Tov  Qtov  jtovov  apvF.iaOc,  tov  ieatrorrtv  Kai  Sc piovpyov  tov 
tratrroi  — "  Ve  deny  the  only  God,  the  Lord  and  Creator  of  all." 
Chri/sostomi  Orat.  De  non  analhem.  vivis  aut  defunctis. 

Tov  ncvtjra  Kat  ir\ov(Tiov,  (speaking  of  Elias  ) — "  Tlie  indi- 
gent and  rich  man."     Chrysosioni.  Adver.  Atiom.  Orat.  6. 

Tov  ftaKapiov  kui  aoidtjjnv  tovtov. — "This  blessed  and  cele- 
brated man."  Georg.  Archiep.  Alexand.  De  VitaChrysostomi. 

'Oi  ToxEif  Ta  vxvra  Kai  ook  aa(pa\cts,  bt  ^aiiiof  oiKO^OfiovvTCf: 
Kai  KaraXvovTCi. — "They  who  are  swift  in  every  thing,  and 
Cot  Arm ;  who  readily  rear  superstructures,  and  destroy 
them."    Gregor.  Nazianz.  Orat.  Apol.  de  Fuga. 

Apijj — 0  Tfj;  xP^<^1i  AippoSiTrj;  a^vr;;  cpas-rii  koi  potx"!  arrc- 
ptcKcnTOi. — "  Mars,  the  ungraceful  lover  of  the  golden  Venus, 
and  the  uncircumspect  adulterer."  Ibid.  Orat.  1.  adv.  Juli- 
anum. 

Mwuirrjf — h  ftcv  5coi  il'apaoi,  Kat  tu  lapajjX  irpo^aTi};  xai  vofto- 
StT/fj. — "  MoseF,  the  god  of  Pharaoh,  and  governor  and  law- 
giver of  Israel."    Ibid.  Orat.  4.  adv.  Julian. 

'O  ptv  apx'ov  apxovTuv,  Kat  hpzv;  Upaov,  (speaking  of  Mo- 
ses)—"The  ruler  of  rulers,  and  priest  of  priests."    Ibid. 

Xu  TC  0  Ti}f  cprji  <t>t\oco<piai  0aaavts-T]i  Kat  KptTrjf. — "Thou 
«n  both  the  investigator  and  judge  of  my  philosophy."    Ibid. 

Ev  ijpcpa  CTTKfiavctai  Kat  airuKa\v\ptto;  tv  itsya\u  Qtu  Kat 
Apxivoificvo;  I'l^wr,  Iijaw  Xpi^n. — "  In  the  day  of  the  appearing 
and  revelation  of  Jesus  Christ,  the  Great  God  and  chief  Shep- 
herd of  "is."    Ibid,  in  fine. 

Tov  TCiiv  ycvvCToiv  arravTMv  Kvptov  xat  Oeov  Kat  BitaiXta. — 
"The  Lord,  and  God,  and  King  of  all  mortals."    (De  Christo 
loquitur.)    Eusebii  Pampli.  Eccles.  Hist.  lib.  i.  c.  2 
Oxa  Ta^  Trjpetas 
MrtTiSos  oiKTpai  aXoxov 
Kip/tijAaToi)  t'  ai^iovoi. 

JSscityU  Supplices,  1.  62 — 64. 

"The  voice  of  the  wretched  wife  of  Tcreus,  the  nightingale, 
pursued  by  the  falcon." 

This  is  an  excellent  example.  It  may  be  necessary  to  in- 
form the  unlesfrned,  that,  according  to  yEschylus,  the  wife, 
and  not  the  sister-in-law  of  Tereus,  was  changed  into  the 
nightingale.     See  the  Agamemnon,  v.  1146.     Edit.  Porson. 

O  fiaKaptof  Eiptjvaio;,  b  ftaprvp  Kat  cntaKoros  AovySovvov. — 
"  Tlie  blessed  henaeus,  tlic  martvr  and  bishop  of  Lugdunum." 
^ustinus  in  Responsiona  ad  (iuaestionem  115  ad  Orthodoxos. 

lov^ivov  TOV  <pi\oaoipov  xai  papTvpoi,  koi  Eipnvaiov  tov  Ta 
KfXrixa  KOi  yt'j>pyr]aavTn(  Kat  dioiriaavTOi  edin-  "  Justin, 
the  philosopher  and  martvr ;  and  frena;us.  who  cultivated  and 
illuminated  the  Celtic  nations."  Theodoretus  in  Praefationo 
£lErcticarum  Fabulanira. 

'\va  Xpt^u  Inrtr  f  K',it'i>  i)fiijv,  koi  fic\\  Kat  Jlo)rjjpi,  kat 
Vor..  VI.  li 


CHAPTER  VI. Greek  ariicU. 

BaiTiXci,  /fora  tjjk  cnjoxiav  tov  Tlarpof  tov  aopaTov.  rrav  yovm 
Kanxpri. — "  That  to  Christ  Jesus,  our  Lord,  and  God,  and  Sa- 
viour, and  King,  according  to  the  good  pleasur*  of  the  invisi- 
ble Father,  every  knee  may  bow."  Irenaus  adveraua  H«b- 
reses,  lib.  i.  c  2.  p.  45.  Edit.  Oxon.  1702. 

Tov  Kris'/ji'  Kai  Arjutovpyov — "  The  Creator  and  Maker." 
Ibid.  c.  4.  p.  49. 

'O  Tlarrip 0  avcvvoriTOf  Kai  avovaio;.—"  The  Father 

that  cannot  be  fathomed  by  the  miderstanding,  and  who  la 
immaterial."    Ibid.  c.  10.  page  63. 

'A  tj-i  fOTO  -nis-iv  Kai  ayairrfv  Irjoov  Xpirov,  tov  Qcov  xat 
SwTTjpui  fipbjv. — "  Which  are  according  to  the  faith  and  lovo 
of  Jesus  (ihrist,  our  God  and  Saviour."  Ignatii  Epist.  ad 
Romanos. 

Moi/ov  'tva  tov  XptS'Ov  iSoi  tov  YwTrtpa  fiov  xai  Qcov. — "  That 

1  may  know  Christ  only,  my  Saviour  and  God."  Epistnla  ad 
Tarsonsos,  Ignalio  adscripla. 

'Oi  iravTa  irpoi  x"/""  Totovvrti  Kat  Xtyoi/rtf. — "They  who  do 
and  say  every  thing  to  gain  favour."  Chryaostom.  Orat.  in 
Eutrop. 

AXXa  TOV  ipaKOvra,  tov  arros'aTrjv,  rov  vow  tov  ptyav,  tov 
Aoavpiov,  TOV  Kotvov  a^avroiv  ex9pov  xai  noXepiov,  rov  rroWa. 
fxcv  tut  yrjs  pavcvTa  Kai  avei\rjaavTa,  K.  t.  X. — "  But  that  dra- 
gon, that  apostate,  that  mighty  genius,  that  Assyrian,  that 
common  enemy  and  foe  of  all,  even  him  who  so  furiously  ra- 
ged upon  the  earth,  and  threatened  many  things,"  &c.  Gregor. 
Naz.  Orat.  Prima,  adv.  Julianum,  in  principio. 

'O  Zeuj  6  Twv  Qi.o}v  prir^op  Kat  luraroj. — "  Jupiter,  the  coun- 
sellor and  chief  of  the  gods."  Gregor.  Nazianz.  Orat.  2.  in 
Julian. 

'H  rov  peya\ov  Aio;  aSe'S4iri  Kai  bfiogvyos,  [sc.  'Hpa] — "Tha 
sister  and  wife  of  the  great  Jove."  Gregor.  Nazianz.  Orat. 
1.  in  Julian. 

M<xajjX,  avix0aa-t\cvrov  AvSpoviKtp  tu  0acri\ci  xat  varpt. — 
"  Michael  reigning  conjointly  with  Andronicus,  the  emperor 
and  father."    Joannis  Cantacuzeni  Hist.  lib.  i.  c.  1. 

AyytWcTat  roj  fJaai\ct  AvSpoviKio  tm  tu  rcTcXr.vTriKOTOS  ira- 
rpt  ^  TV  iSocriXtws  Kai  itu  TtXtvrn'. — ''The  death  of  the  em- 
peror and  son  is  announced  to  the  emperor  Andronicus,  the 
father  of  the  deceased."  Ibid.  'O  I3aat\tvi  Kat  irairroi,  "the 
emperor  and  grandfather,"  is  very  frequently  met  with  la 
this  writer,  when  speaking  of  Andronicus. 

Additional  Examples  out  of  the  New  Testament. 

Oveatpio  T(j  TTirw  Kat  ayOTrnrcj  a6c\(p'J. — "  Onesimus,  tha 
faithful  and  beloved  brother."    Coloss.  iv.  9. 

'O  avTiKC'pcvos  Kat  mcpaipopcvoi  ctti  navra  Xcyofievov  Qtov.— 
"  Who  opposeth  and  exalleth  himself  above  all  that  is  called 
God."    2Thess.  ii.4. 

'Iva  KptOuxji  TravTCi  hi  pr)  vt^cvoavTei  rrj  n\ri9eiq  aXX'  ev6o- 
KrjaavTCi  Lv  TTj  aiiKia. — "  That  they  all  may  be  damned  who 
believed  not  the  truth,  but  had  pleasure  in  unrighteousness." 

2  Thess.  ii.  12. 
Atirof  ii  0  Kvpto;  fipcov  I/juouf  Xpirof,  <""  0  Q'Of  "ai  Harij/) 

riitoiv  b  ayarrrjiras  fipai,  Kat  6ovs  irapaKXrictv  aiuviav. — "Now 
our  Lord  .Jesus  Christ  himself,  and  God,  even  our  Father, 
who  hath  loved  us,  and  given  us  everlasting  consolation." 
2  Thess.  ii.  16. 

'O  6t  vapaKvxpa;  eif  vopov  tcXciov  tov  rijf  eXcvBcpiaf,  Kat 
Ttapaptivai;.—"  But  he  who  looketh  into  the  perfect  law  of  li- 
berty, and  continueth  therein."    James  i.  25. 

Aivvarov  yap  ts;  oTof  (puTtc^cvrai,  ycvaaptvovf  re  r/jf  <!&>■ 
peas  Tij;  t-Tspavis,  Kat  jitmxsi  ycttj^cvTai  Xlvcvparoi  aym,  xat 
KaXov  ytvaaptvm  0e«  pipa  dvvapitis  rt  iJtWovTOi  aitiivoi, 
K.  T.  X. — "  For  it  is  impossible  for  those  who  were  once  en- 
lightened, and  have  ta.'ited  of  the  heavenly  gift,  and  wera 
made  partakers  of  the  Holy  Ghost,  and  have  tasted  the  good 
word  of  God,  and  the  powers  of  the  world  to  come,"  i&c.  Heb. 
vi.  4—6. 

npo(r£ux^<^^^  trircp  rwv  eirrtptaJ^ovroyv  vpai  Kai  cioiKOvruv 
vpas-—"  Pray  for  them  who  despitefully  use  you  and  perse- 
cute you."    Slatt.  V.  44. 

Avro;  yap  t^tv  h  ctpijvri  hp'ov,  b  TTOirjiraf  ra  ap<t>OTtpa  iv, 
Kai  ptaoTiixov  ru  <f>payp«  Xvcaj. — For  he  is  our  peace,  who 
hath  made  both  one,  nnd  hath  broken  down  the  middle  wall 
of  partition."    Eph.  li.  14. 

FARTHER  OBSERVATIONS  on  the  Greek  article,  inUnd- 
ed  as  a  supplement  to  the  essay  on  that  subject.  Tlie  author 
of  the  above-mentioned  Essay,  conceiving  that  he  has  been 
misunderstood,  and  that  certa'in  olijections  raised  against  the 
doctrine  of  the  Greek  Article  require  a  more  particular  an- 
swer, has  requested  me  to  subjom  the  following  Postscript 
This  I  do  without  pretending  to  determine  any  thing  relative 
to  the  merits  of  the  objections,  or  the  answers  here  given. 

As  they  who  disbelieve  the  Divinity  of  Christ,  are  naturally 
ready  to  assail  whatever  tends  to  confirm  and  to  eBlablieh  it : 
and  as  the  lovers  of  disputation  are  often  prone  to  tho  same 
conduct,  without  having  the  same  excuse ;  I  deem  it  necea- 
sai-y  to  answer  the  objections  which  have  been  brought  against 
me,  in  conversation,  and  by  letter.  The  most  Ingentoua  ob- 
jection which  I  have  yet  heard,  I  shall  notice  first.  It  was 
made  by  n  Unitarian  of  considerable  acuteness.  "  You  allow," 
said  he,  "that  when  two  nouns  of  an  opposite  and  contradic- 
tory meaning,  are  coupled  by  the  conjunction,  two  dltferent 
persons  am  intended,  although  the  artirle  be  prefixed  to  tha 
219 


Obsenvdloni;  on  the 


;EPnESIANg. 


Greek  aritdC. 


first,  but  not  to  the  second.  Do  yon  not  perceive,  that  you 
hereby  furnish  us  with  a  reply  'l  Wc  liave  only  to  say  tliat 
Xpis-of  and  Qeoi  arc  opposite  and  irreconcilable  terms.  Tlie 
passage  in  Ephesians  is  therefore  an  exception."  This  is  the 
most  subtle  objection  I  have  met  witli ;  but  it  is  not  unanswer- 
able. The  fal'lacy  consists  in  this— our  opponent  takes  for 
granted  tlie  very  thing  which  it  is  his  business  to  prove. 

Instead  of  making  assertions,  we  will  demonstrate,  that 
Xfli-of  and  Bcng  are  not  irreconcilable,  but  consistent,  and 
capable  of  application  to  tlic  same  Person.  In  tlie  opening  of 
St.  John's  (Vospel  we  read,  that  the  Word  was  God.  A  little 
after  we  are  informed,  that  tlie  Word  was  made  ficsli,  and 
dwelt  among  us.  From  hence  it  is  evident,  to  the  humblest 
capacity,  that  the  Word  means  Christ.  But  the  Word  wa.f 
God;  therefore,  Xpis-og  and  Oeog  are  not  inconsistent,  but 
compatiblei  If,  however,  the  Gospel  of  St.  John  were  not  in 
existence,  we  should  still  be  able  to  answer  this  objection,  by 
an  appeal  to  the  passage  in  Titus.  We  there  find,  that  9f«  and 
X&jrrj/jo;  are  most  providentially  united  by  the  conjunction. 
Now  0€Oi  and  1.ii>rrip  arc  unquestionably  compatible.  God 
may  be  a  Saviour  il  he  pleases,  and  we  know  that  in  the 
iScripture  He  is  sometimes  styled  a  Saviour.  The  expression 
T»  jtcyaXu  0£»  Kui  XojDjpof,  is  therefore  subject  to  tlie  influ- 
ence of  the  rule,  and  one  Person  only  is  intended.  But  SwT-ijp 
is  spoken  of  Christ ;  therefore  Clirist  is  here  styled  7'/ie  Great 
God;  consequently  X/iiy-os  and  Otos  are  perfectly  consistent, 
perfectly  compatible. 

I  shall  next  take  notice  of  an  objection,  which  has  loss 
strength  and  force  than  the  preceding ;  "  You  admit,"  said 
the  objector,  "  because  the  very  numerous  instances  oblige 
you  to  admit  it,  that  proper  names  are  excepted  from  the  in- 
jluence  of  the  rule.  Do  you  not  see,  that  by  this  confession, 
your  whole  system  is  completely  overthrown  1  An  Unitarian 
will  immediately  observe,  tliat  Xpij-oj  and  Qf.os  are  proper 
names,  and  consequently  exceptions."  In  answer  to  this  ob- 
jection, I  beg  leave  to  state,  first,  with  respect  to  0jo?,  it  is 
simply  an  appellation.  Jeliovah  is  the  proper  name  of  God  ; 
but  the  word  God  is  a  term,  by  which  we  designate  the  in- 
comprehensible lieing,  the  Great  First  Cause.  Secondly,  with 
regard  to  Xpir"s,  it  is  evident  from  the  various  places  where 
it  occui-s,  that  it  is  simply  a  title  of  office,  given  unto  that  Di- 
vine Person  wliose  name  is  Jesus.  That  the  word  Christ  has 
become  a  jjroptr  name  amongst  us,  I  readily  admit;  but  we 
must  not  confound  English  with  Greek  idoms.  As  1  have  no 
right,  however,  to  expect,  that  my  unsupported  assertion 
should  bo  admitted  as  an  authority,  I  shall  cite  the  learned 
jirofessor  Michaelis. 

In  the  lime  of  the  apostles,  says  he,  the  word  Christ  was 
never  used  as  the  proper  name  of  a  person,  but  as  an  epithet 
oxpressix'e  of  the  ministry  of  Jesus:  Introduct.  Vol.  I.  p.  3.37. 
See  also  these  notes,  on  Matthew,  chap.  i.  ver.  16. 

I  have  now  to  offer  ray  observations,  on  an  argument, 
which  at  first  sight  ajipears  jdausible.  It  was  urged  against 
me,  by  the  same  man  who  made-  the  above  objection  ;  but  it 
had  already  passed  through  my  own  mind,  and  I  had  already 
Answered  it  to  my  own  satisfaction.  Whether  it  be  answered 
to  the  satisfaction  of  my  reader,  he  will  now  determine.  "  In 
St.  John,  chap.  xx.  ver.  28.  wc  find  the  following  expression  : 

0  Ktipo;  jiov  KOI  h  Gsof  jjov.  All  the  orthodox  are  agreed, 
that  Jesus  is  here  styled  both  Lord  and  God.  If,  then,  the 
rule  you  contend  for  was  real  and  genuine,  the  article  ought 
not  to  have  been  repeated  before  the  second  noun,  inasmucli 
ns  one  person  only  is  intended.  The  same  argument  may  be 
deduced  from  a  passage  in  Revelation,  chap.  xxii.  ver.  13." 

1  answer,  it  is  well  known  to  every  mathematician,  that  the 
converse  of  a  proposition  does  not  necessarily  hold.  Now  it  is 
the  same  in  philology,  as  in  science.  I  have  maintained,  and 
do  still  maintain,  that  when  two  substantives,  &c.  are  coupled 
by  the  conjunction,  the  article  being  prefixed  to  the  fiist,  but 
not  to  the  second,  one  person  only  is  intended.  It  does  not 
follow  from  hence,  that  wlien  one  person  only  is  intended,  the 
article  must  lie  prefixed  to  the  first,  but  not  to  the  second.  It 
may  be  affixed  to  neither,  or  it  may  be  affixed  to  both,  as  in 
the  example  above  quoted,  for  the  purpose  of  giving  greater 
force  and  energy. 

I  have  now  to  answer  another  objection,  which  I  should 
have  passed  unregarded,  if  it  had  not  been  made  by  persons 
of  considerable  consequence,  and  of  opposite  creeds.  We  can- 
not admit,  say  they,  that  a  doctrine  of  such  importance  should 
rest  upon  a  mere  form  of  speech,  a  mere  rule  of  syntax.  Now 
I  should  ne  glad  to  know,  what  truth  istliere,  however  sucrod, 
what  doctrine,  however  important,  which  does  not  rest  upon 
some  form  of  speech,  upon  some  rule  of  syntax.  A  single  ex- 
ample will  sullice.  How  can  we  becertain  whether  tlie  apos- 
tle, in  1  Tim.  chap.  i.  ver.  15.  meant  to  inform  us,  whether 
Christ  came  into  tiie  world  to  save  sinners,  or  whether  sin- 
ners came  into  the  world  to  save  Cliristl  Wliat  other  answer 
than  the  following  can  be  jiivon  t  It  is  an  universal  law  of 
Byntax,  that  a  verb  in  the  indicative  mood  must  be  preceded 
hy  a  nominative  :  and.  if  there  bo  an  accusative  case  in  llic 
sentence,  that  accusative  must  be  governed  either  by  a  veiii 
or  by  a  preposition.  We  are  therefore  certain,  that  tlie  p.is- 
sage  admits  of  one  iiieaiiiug  only.  All  Divine  knowledge,,  as 
u-fll  as  all  human  knowledge,  il-  communicated  through  the 
I'lfdinmof  language:  and  where  would  be  the  certainly  of 
.annuage,  if  it  were  not  governed  by  fixed  unalterable  rules  3 

J  have  now  gone  tluou.-h  the  prineiiial  objections,  which 

3r.o 


have  been  urged  against  our  system.  If  it  should  appear  to 
tlie  enlightened  reader,  that  I  have  not  sufficiently  refuted 
them  ;  I  hope,  I  entreat,  that  lie  will  attribute  this  to  the  ina- 
bility of  the  advocate,  and  not  to  the  imperfection  of  the 
cause.  When  the  admirable  Porsou  was  alive,  he  might  have 
lulled  the  question  into  an  everlasting  rest.  With  one  effort 
of  his  mind,  with  one  glance  of  his  eye,  with  one  stroke  of  his 
pen,  ho  could  have  poured  upon  the  subject  a  flood  of  light, 
wliich  Satan  could  never  have  extinguished,  and  the  opposers 
of  this  doctrine  could  never  have  withstood.  But,  alas  !  his 
studies  were  not  directed  to  subjects  of  sacred  criticism. 

1  shall  conclude  this  Postscript,  with  a  few  general  observa- 
tions on  the  subject. 

When  the  Montlily  Reviewers  sat  down  to  criticise  Dr. 
Middleton's  work  upon  the  Greek  Article,  the  subject  was  but 
in  its  infancy.  It  had  not  attained  the  matured  vigour,  and 
perfect  bloom,  which  it  now  displays.  These  gentlemen  ima- 
gined, that  they  liad  given  a  death-blow  to  the  system,  by 
bringing  forward  such  examples  as  the  following:  tov  aoi- 
<j)pot>a,  Kai  axoXa^ov;  the  temperate,  and  intemperate.  We 
now  see  that  their  arguments  are  most  successfully  turned 
against  themselves.  It  is  evident  from  what  has  been  said  at 
the  beginning  of  my  Essay,  that  this  in.stance  is  no  exception 
to  the  rule.  A  temperate  and  an  intemperate  person,  are 
cliaracters  essentially  diflerent,  and  therefore  il  was  unneces- 
sary to  repeat  the  article.  Thus  iEschylus,  in  his  Agamem 
non,  speaking  of  the  Trojans  and  the  Greeks,  says, 
Kai  TTOiv  aXovTMv  Kat  KparriaavTwti. 
"Of  the  captured,  and  those  who  gained  the  victory  ;" 
in  wliiih  place  it  is  manifest,  that  the  repetition  of  the  article 
would  have  been  needle.ss.  I  must  not  omit  to  mention,  that 
in  this  part  of  the  subject,  I  am  indebted  for  some  of  mv 
ideas  to  Bishop  Burgess:  who,  in  an  appendix  to  one  of  his 
Charges,  lias  maintained  and  illustrated  the  rule. 

I  have  also  stated,  that  proper  names  are  exempted  from  its 
jurisdiction.  It  is  clear  that  Peter  and  John  are  distinct  per- 
sons; therefore  St.  Luke,  chaj).  ix.  ver.  28,  writes,  T,apa\ali(,)v 
Tov  tl^rpov,  Kai  1i-oavi>r}v,  Kai  lanoiliov,  having  talcen  Peter, 
and  John,  and  James. 

In  Acts  xxvi.  30.  St.  Luke  informs  us,  that  the  king  and  th(? 
governor  arose.  If  we  examine  the  original,  we  shall  find 
that  the  article  is  prefixed  to  both  these  nouns,  ave^ri  b  jiaai- 
\tvi,  Kai  b  riyeptov.  Why  was  the  article  here  repeated  1  Was 
it  to  give  force  and  energy  to  the  expression  7  No,  it  was  for 
a  reason  more  important;  the  evangelist  intended  us  to  un- 
derstand that,  when  Paul  had  ceased  to  speak,  the  king 
Agrippa,  and  the  governor  Festns,  arose.  Now,  the  offices  of 
a  king  and  a  governor  are  perfectly  compatible.  If  then,  he 
had  written  o  (^aaiXr.v^  Kat  rjyepoiv,  he  would  have  conveyed  a 
very  difTerent  idea  from  that  which  was  intended.  The  reader 
would  have  supposed  tliat  Agrippa  united  in  liis  own  person 
the  offices  of  king  and  governor  ;  tliat  he  and  Ber/iice  mse  up, 
and  that  Festus  was  left  by  himself,  unless,  indeed,  he  was  in- 
cluded among  those,  oi  avyKa^ripevoi  avTois,  who  sat  tc^'ethet 
with  Ihem.  But  St.  Luke  knew,  and  felt  the  force,  the  in 
lluence,  and  the  universality  of  the  rule  which  we  coutend 
for,  and  wrote  accordingly. 

In  the  course  of  my  Essay,  I  quoted  those  passages  of  Chrv- 
sostom  wherein  he  proves  the  Godhead  of  Christ,  from  Titus 
ii.  13.  I  then  brought  forward  the  testimony  of  Basil,  and  ap- 
pealed to  his  fourth  book  against  Eunomius.  It  may,  however, 
be  objected,  that  some  critics  have  doubted  whether  tliat  book 
be  genuine.  If  wo  should  even  allow  that  it  is  spurious,  and 
admit  as  a  fact  what  is  merely  a  matter  of  opinion,  wc  shall 
not  be  thereby  deprived  of  the  testimony  of  St.  Basil.  His 
Homilies  on  the  Psalms  are  unquestionably  genuine  ;  and  in 
the  very  first  of  these  he  quotes  Titus  ii.  13.  and  applies  the 
whole  of  it  to  Christ.  As  I  have  not  my  copy  of  his  works  at 
present  with  me,  I  am  unable  to  specify  the  page.  It  may  suf- 
fice to  say,  that  it  is  in  the  first  volume  both  of  the  Benedic- 
tine edition,  and  the  Paris  edition,  of  1618.  This  important 
verse  is  also  cited  by  Athanasius,  by  Gregory  of  Nyssa,  and 
by  Cyril  of  Alexandria. 

When  I  look  attentively  at  the  two  passages  of  Holy  Writ 
which  have  been  the  especial  objects  of  this  discussion, '  think 
that,  leaving  the  doctrine  of  the  Greek  article  out  of  the  ques- 
tion, I  perceive  sufficient  evidence  to  warrant  our  belief  that 
one  person  only  is  intended.  In  the  passage  from  Ephesians, 
two  circumstances  claim  our  notice:  Qeuv,  is  placed  last  in  the 
sentence,  and  the  article  is  not  prefixed  to  it,  although  ii  had 
been  prefixed  to  Xpirc: — hut  this  is  abhorrent  from  the 
phraseology  of  St.  Paul.  Wlien  he  speaks  of  God  the  Father, 
and  of  Jesus  Christ,  and  connects  them  by  the  conjunction,  it 
is  his  custom  to  mention  the  Father  first,  and  to  omit  tlie  arti- 
cle altogetlier.  In  the  following  texts  the  reader  may  see  a 
few  examples — Kom.  i.  7.  1  Cor.  i.  3.  2  Cor.  i.  2.  Gal.  i.  3.  Eph. 
i.  2.  Phil.  i.  2.  The  article,  however,  is  sometimes  prefixed 
to  both:  see,  for  instance,  Col.  ii.  2.  This  passage,  by  the  way, 
is  a  most  powerful  confirmation  of  Mr.  Sharp's  rule;  hut  with 
that  rule  we  have  nothing  to  do  at  present.  St.  John-  ex- 
inesscB  himself  in  the  same  manner  in  the  Apocalypse,  xi.  lo. 
We  see,  then,  what  is  llie  pievailing  clii.'linn  of  St.'  Paul  ;  and 
wc  may  defy  any  man  to  prnihice  a  single  jia.ssage,  cither  from 
him,  or  from  any  other  inspucd  writer,  where  God  the  Father, 
and  Christ  are  manifestly  spoken  of,  the  Father  placed  last  in 
the  sentence,  and  yet  uuhoiiourcd  by  the  article,  while  on 
Chrl.st  that  distinction  i.^  conferred.— We  ni.nv  then  roiicludo 


Preface. 


PIIILIPPIANS. 


Preface. 


that  if,  in  Ephcs.  v.  5.  St.  Paul  had  spoken  both  of  II  •  Father 
and  of  the  Son,  he  would  have  said,  T»  dcav  Kai  ru  X.oij-f,  or 
at  least  ru  Xoiytf  nat  tu  Qeov. 

On  Titus  ii.  13.  1  have  an  obson-ation  to  oflTi^r,  wliii-h  is  also 
unconnected  witli  Mr.  Sharp's  rule.  If  God  Iho  Tatlicr  bn 
meant  in  the  first  claKse,  then  the  Son  is  siinuly  cilli'd 
acoTfipoi  i)/<a)v.  But  this  expression  as  applied  to  Christ,  liath 
no  parallel  in  the  wliole  book  of  God.  1  wish  the  intelligent 
reader  to  mark  this  distinctly.  The  following  are,  I  believe, 
all  the  passages  of  the  New  Testament  where  Christ  is  styled 
our  Saviour,  and  in  every  one  of  these  tlie  article  is  allixed. — 
2  Tim.  i.  10.  Tit.  i.  4.  Tit.'iii.  6.  We  have  reason  then  to  be- 
lieve, that  if  St.  Paul  had  here  meant  tlie  glorious  appearance 
of  God  the  Father,  he  would  have  added,  (cai  ru  (ruirrip'is  rfjioiv. 
I.may  add,  that  as  tlie  three  passages  where  Christ  is  styled 
o>ir  Saviour,  all  occur  in  the  writings  of  this  apostle,  the  reason 
of  our  belief  is  greatly  strengthened. 

1  have  reasoned  boldly  and  confidently  on  the  ahovc  cited 
passage,  because!  am  persuaded  tliat  my  reasoning  can  never 
ue  overturned.  If,  however,  an  example,  sucli  as  o  fiatxiXtvi 
tai  rjyqtoii',  should  be  brouglit  against  me ;  if  the  two  nouns 
be  perfectly  compatible;  and  if,  notwitlistanding  this,  it  bo 
manifi^t  that  two  ditferent  persons  are  intended;  I  must  ac- 
knowledge that  my  labours  liavo  ended  in  uncertainty. 

It  19  my  unalterable  opinion  that,  at  all  times,  and  on  all  occa- 
sions, truth  should  be  explored ;  and,  when  discovered,  ex- 
hibited to  view,  whatever  be  thcconseiiuences.  1  tliink  it  will 
he  impossible  for  the  opposers  of  this  doctrine  to  produce  such 
an  example  as  I  have  been  supposing  :  but,  should  any  be  in- 
cli/ied  to  look  for  sucli  an  example,  I  tliink  it  necessary  to 
mention,  that  two  things  are  indispensable— In  the  first  place, 
the.  citation  must  be  made  from  an  unexceptionable  Greek 
writer;  in  the  second  place,  there  must  be  no  various  reading 
J«  the  passage,  in  any  extant  manuscrijit.  First,  it  must  he 
fi'oin  an  unexcejjtionable  (Jieek  writi-r;  it  must  be  from  an 
iiiithor  whose  nati^'e  language  was  Greek,  and  who  flourished 
not  later  tlian  the  fourth,  or,  at  most,  the  fiftli  century  after 
'hri.^t.  When  I  have  cstabtislied  a  fact,  by  instances  taken 
f.i-oiii  the  Lit\6l  and  jfuiest  of  the  Greek  authors,  I  may  then  call 
to  iny  assistance  wliatevcr  writers  1  please,  for  the  iiurposc  of 


raither  corroboration  :  but  tlie  opponent  who  comes  forward 
to  dispute,  and  to  destroy,  must  deduce  the  streams  of  hia 
criticism  from  the  fountain-head.  His  weaptms  must  be  taken 
from  the  armoury  of  Homer  or  Plato,  of  Sophocles  or  Pindar, 
of  Zenophon  or  Demosthenes.  S«:condly,  there  must  be  no 
various  reading  in  any  MS.  which  is  exUint.  If  there  be  but 
one  various  reading,  the  passage  will  be  inadmissible  :  in  re- 
jecting it,  I  shall  be  acting  with  impartial  justice  ;  for  I  have 
passed  over  a  very  important  passage  in  my  favour,  because 
there  is  a  various  reading,  liy  the  application  of  Mr.  Sharp's 
rule  to  2  Peter  i.  1.  it  might  have  been  shown  that  Jesus  is 
there  styled  our  God.  There  is  no  doubt  that  row  9f«  ij^wi/  xai 
notrnno;,  is  the  genuine  reading.  If  not  finite  as  precious  as 
the  instance  in  Titus  ii.  13.  it  is  more  valuable  than  that  in 
Ephcs.  v.  5.  and  yet  I  pa.ssed  it  over,  being  determined  to  make 
use  of  nothing  to  which  the  slightest  objection  might  be  made. 

If,  at  some  future  period,  an  exception  in  itself  unexcep- 
tionable, shall  be  brought  against  this  rule,  I  wil'  acknowledge, 
though  painful  the  confession,  that  my  sweetest,  because  my 
best  directed  labours,  have  been  unavailing.  1  shall  retire 
from  the  field  discomfited,  but  not  disheartened  ;  disappoint- 
ed, but  not  dispirited;  sorrowful,  and  yet  rejoicing. — Yes,  I 
shall  still  rejoice,  because  I  am  assured  there  are  other  and 
mightier  proofs  of  the  Divinity  of  Jnsns  ;  proofs,  which  neither 
the  subtilly  of  philologists,  nor  the  rage  of  demons,  can  over- 
throw. H.  S.  BOYD. 

If  the  reader  be  desirous  of  examining  some  more  examples 
from  the  Greek  Testament,  we  refer  him  to  the  following, 
which  are  not  all  the  additional  examples  which  might  be 
quoted  :— Matt.  v.  G;  vii.  26;  xiii.  20;  xxi.  12;  xxiii.  37;  xxvii. 
'10.  Mark  xi.  15;  .vii.  40;  xv.  29;  xvi.  16.  Luke  vi.  47,  49;  viii. 
14,  21;  X.  30;  xi.  28;  xii.  21,  47;  xiii.  34;  xvi.  18;  xix.  45;  xx. 
40.  John  i.  41;  v.  24;  vi.  3:3,  40,  45;  viii.  9,  50;  ix.  8;  x.  1; 
xi.  2,  20,  31,45;  xii.  29,  48;  xiv.  21;  xx.  29;  xxi.  24.  Acts  ii. 
20;  iii.  14;  viii.  25 ;  x.  35;  xiv.  3;  xv.  38.  Rom.  ii.  3,  8;  iv.  17. 
1  Cor.  xi.  29;  xvi.  16.  2  Cor.  i.  3,  21,  22;  v.  15,  18;  xii.  21. 
Gal.  i.  7,  15;  ii.  20;  iii.  5.  Ephes.  i.  1 ;  v.  20.  Philip,  iii.  3.  Co- 
loss,  ii.  2;  iii.  17.  1  Thess.  i.  15;  iii.  2,  11,  13  ;  v.  12.  1  Tim. 
iv.  3.  2  Tim.  i.  9;  iii.  6.  Ilcb.  vii.  1;  x.  29.  James  i.  27.  1  John 
ii.  9.    2  John  9.    Jude  4.    Rev.  xi.  4. 


PREFACE  TO  THE 
EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  PHILIPPIANS. 


We  have  already  seen.  Acts  xvi.  12.  that  rJiilippi  was  a 
lown  of  Mnri'donia,  in  llie  territory  of  the  Edotics,  on  the 
ronfines  <if  yVi/ace.  and  very  near  the  northern  extremity  of 
Ihf  jf^gran  Sen,  It  w:is  a  li'tllf  eastward  of  Mount  Pniis:eus, 
and  about  midway  lictweon  NiropuTis  on  the  east,  and  I'/it.-;- 
xalonicii  on  the  we.<-t.  It  was  at  lii'st  called  Crenidea,  and  af- 
terward Datn.t :  but  Philip,  king  of  Macedonia,  and  father  of 
.Mexander.  having  taken  possession  of  it,  and  fortified  it, 
K'jilled  it  Pliilippi,  after  his  own  name.  Juliitx  Cesar  planted 
a  colony  here,  which  was  afterward  enlarged  by  Augustus ; 
and  hence  the  inhabitants  were  considered  as  freemen  of 
Koine.  ?iear  this  town,  it  is  thought,  the  famotts  battle  was 
(ought  between  lirutus  and  Cassius,  on  the  one  side  ;  and 
Augustus  and  Mark  Avion tj  on  the  other  ;  in  which  the  for- 
mer were  defeated,  and  the  fate  of  the  empire  decided.  Others 
think  Hint  this  battle  was  fought  at  Philippi,  a  town  of  Thebes, 
in  Thi'ssaly. 

The  (iospel  was  preached  first  here  by  St.  Paul.  About  Uio 
year  of  our  I,ord  53,  St.  PadI  had  a  vision  in  tVie  night ;  a  man 
of  Macedonia  appeared  to  him,  and  said.  Come  over  to  Mace- 
donia and  help  us.  He  was  th^n  at  'J'roas  in  Mi/sia  ;  from 
llience  he  immediately  sailed  In  Samothracia,  came  tlic  next 
day  to  NenpoUs,  and  thence  to  Philippi.  There  he  continued 
for  some  time,  and  converted  Lydia,  a  seller  of  purple,  from 
'J'h'jatira  ;  and  afterward  cast  a  demon  out  of  a  Pi/l/ij)iess,  for 
which  he  and  ft'ilas  were  persecuted,  cast  into  prison,  scourged, 
and  put  into  the  stocks  :  hut  the  nuigistiates  afterward  finding 
llr.it  they  were  Komans,  took  them  out  of  prison,  and  treated 
them  civilly.     Sec  the  account,  .\cts  xvi.  9,  &c. 

The  PhHippians  were  greatly  attached  to  their  apostle,  and 
testified  their  aflection  by  scntling  him  supplies,  even  when 
Ik!  was  labouring  for  other  churches  ;  ami  they  appear  to  have 
beeiithe  only  church  that  did  so.     See  chap.  iv.  I.'i,  10. 

There  is  not  much  controversy  concerning  the  date  of  this 
epistle;  it  was  probably  written  in  the  end  of  .\.  1).  02,  and 
n\)(y\\l  n  year  after  thai  to  the  Kphesians.  Dr.  Paley  conjec- 
tures the  date  by  various  intimations  in  the  epistle  itself.  '"  It 
purports,"  says  he,  "to  have  been  written  near  the  conclusion 
of  St.  Paul's  iniprisoiunent  at  Rome  ;  and  after  a  residence  in 
Hiat  city  of  considerable  duration.  'I'liese  circumstances  are 
made  out  by  diirerent  intivwtiims ;  and  the  intimations  upon 
the  subject  preserve  among  themselves  a  ju.-;t  consistency  ; 
and  a  consistency  certainly  unmeditated.  First,  the  aposile 
Imi'  already  been  a  prisoner  at  Home  so  long,  as  that  the  re- 
PHl'ition  of  his  bonds,  and  of  his  constancy  \:nder  them,  had 


contributed  to  advance  the  success  of  the  Gospel. — See  chap. 
i.  12—14.  •Secondly,  the  account  given  of  Epapiiruditus,  im- 
ports that  St.  Paul,  when  he  wrote  the  epistle,  had  been  in 
Rome  a  considerable  time.  '  He  longed  after  you*ll,  and  was 
full  of  heaviness,  becau.sc  ye  had  heard  that  he  had  been  sick,' 
ch.  ii.  26.  Epa))hroditus  had  been  with  Paul  at  Rome  ;  he  had 
been  sick  ;  the  Philippians  had  heard  of  his  sickness ;  and  he 
again  had  received  an  account  how  much  they  had  been  af- 
fected by  the  intelligence.  The  passing  and  repassing  of  these 
advices  must  necessarily  have  occupied  a  large  portion  of 
time  ;  and  must  have  all  taken  place  during  St.  Paul's  resi- 
dence at  Rome.  Thirdly,  after  a  residence  at  Rome,  thus 
proved  to  have  been  of  considerable  duration,  he  now  regards 
the  decision  of  his  fate  as  nigh  at  hand  :  he  contemplates 
either  alternative,  that  of  his  deliverance,  chap.  ii.  23.  '  llim, 
therefore,  (TiuKjthy,)  1  hope  to  send  presently,  so  soon  as  I 
shall  sec  how  it  will  go  with  me;  but  I  trust  iii'the  Lord  that  I 
also  myself  shall  come  shortly.'  Vcr.  24.  that  of  his  condem- 
nativn.  Veisi;  17.  Yea,  and  if  I  he  offered  upon  the  sacri- 
fice a?id  service  nf  your  faith,  I  joy  and  rejoice  rcith  you  all. 
This  consistency  is  material,  if  the  consideration  of  it  be  con- 
lined  to  the  epistle.  It  is  farther  material,  as  it  agrees,  with 
respect  to  the  duration  of  St.  Paul's  fii-st  imprisonment  at 
Rome;  with  the  account  delivered  in  the  Acts;  which,  having 
brought  the  ajiostle  to  Rome,  closes  the  history,  by  telling 
us  that  he  dwelt  there  ttcn  irhole  years  in  his  oicn  hired  hoJise." 
llor.  Paul.  p.  242. 

On  the  agreement  between  the  epistle  and  the  history,  as 
given  in  the  Acts,  Dr.  Paley  makes  many  judicious  remarks, 
which  I  have  not  time  to  insert,  but  must  refer  to  the  work  it- 
self: and  1  wish  all  my  readers  to  get  and  peruse  the  whole 
work,  as  an  inestimable  treasure  of  sacred  criticism,  on  the 
authenticity  of  Paul's  epistles. 

The  Epistle  to  the  Philippians  is  written  in  a  very  pleasing 
and  easy  style;  every  where  bearing  evidence  of  that  con- 
tented state  of  mind  in  which  the  apostle  then  was  ;  and  of 
his  great  alTection  for  the  peojile.  It  appears  that  there  were 
false  apostles,  or  .ludaizing  teacliei'S,  at  I'hilippi,  who  had  dis- 
turbed the  peace  of  the  church:  against  these,  he  warns  them  ; 
exhorts  them  to  concord  ;  comforts  them  in  their  afllictions 
for  the  Gospel ;  returns  ihcin  thanks  for  their  kindness  to 
him  ;  tells  them  of  his  state,  and  shows  a  great  willingness  to 
be  a  sacrifice  for  the  faith  he  had  preached  to  them.  'Tliere  is 
a  Divine  unction  in  this  c pistle,  which  every  serious  reader 
will  perfrive. 


ne  apostlt  thanks  God/or 


PHILfPPIANS. 


their /ellowship  in  the  gofpei 


THE  EPISTLE  OF 
PAUL  THE  APOSTLE  TO   THE  PHILIPPIANS 


For  Chronological  Eras,  see  at  the  end  of  the  Acta. 


PAUL  and  Tirnotbeus,  the  servants  of  Jesus  Christ,  to  all 
the  saints  "  in  Christ  Jesus  which  are  at  Philippi,  with 
the  bishops  and  deacons  : 

2  b  Grace  be  unto  you,  and  peace,  from  God  our  Father  and 
fro7n  the  Lord  Jesus  Christ. 

3  '  I  thank  my  God  upon  every  ^  remembrance  of  you, 

4  Always  in  every  prayer  of  mine  for  you  all  making  request 
With  joy, 

6  •  For  your  fellowship  in  the  Gospel  from  the  first  day  until 
now; 
6  Being  confident  of  this  vei-y  thing,  that  he  which  hath  be- 

;RomJ  8,9    1  Ci 


»  ICor.L!?.-h  Kom.1.7,  2Cor.l.9.  IPcl.l  IS- 
IS, 16.  Col.1.3.  I  Thess.  I.a.  2Thes3,1.3-<l  Or,  mcniion 
2Cor.e.l.  Chap.4. 14,  l5.-f  John  6.23.  1  Thess.  I.3.— g  O: 
10.— i  Or,  ye  h»vc  me  in  your  heart, —k  S  Cor.3.2.&  7.3. 


.1.4.  Ephca  1. 
Kom.12  13.&  IB  S6. 
rill  finish  il.-h  Ver. 


CHAPTER  I. 

Paul,  itt  conjunction  with  Timothy,  addresses  himself  to  the  saints  at  Philippi,  and  gives  them  his  apostolical  benediction, 
1,  2.    Thanks  God  for  their  conversion  and  union  ;  and  expresses  his  persuasion  tliat  God  will  continue  his  work  among 

them,  3 — 6.    Tells  them  nfhis  strong  affection  fur  them,  and  prays  that  they  may  be  filled  with  the  salvation  of  God,  7 1 1. 

Shows  them  how  much  his  persecution  had  contributed  to  the  success  of  the  Gospel,  12 — 14.  Informs  them  that  there  were 
eome  at  Rome  who  preached  the  Gospel  from  u7iworthy  motives  ;  yet  he  was  convinced  that  this  which  was  designed  t» 
injure  him  should  turn  to  his  advantage,  15—19.  Mentions  his  uncertainty  whether  he  should  be  liberated  or  martyred, 
and  his  perfect  readiness  to  meet  either  ;  yet  on  the  whole,  expresses  a  hope  that  he  should  again  visit  them,  20—26.  Ex- 
horts them  to  a  holy  life,  and  comforts  them  under  their  tribulations,  27 — 30.  [A.  M.  cir.  4066.  A.  D.  cir.  62.  A.  U.  C,  814. 
An.  Imp.  Neronis  Ca2s.  Aug.  9.] 

gun  f  a  good  work  in  you  ^  v.'ill  perform  it  h  until  the  day  of 
Jesus  Christ  : 
7  Even  as  it  is  meet  for  me  to  think  this  of  you  all,  because 
■  I  have  you  ^  in  my  heart ;  inasmuch  as  both  in  '  mv  bonds, 
an'l  in  "  the  defence  and  confirmation  of  the  Gospel,'"  ye  all 
are  °  partakers  of  my  grace. 

_  8  For  P  God  is  my  record,  i  how  greatly  I  long  after  you  all 
in  tlie  bowels  of  Jesus  Christ. 

9  And  this  I  pray,  '  that  your  love  may  abound  yet  more  and 
more  in  knowledgp,  and  in  all  '  judgment ; 

10  That '  ye  may  "  approve  things  that  "  are  excellent ;  w  thai 

1  Eph.3.1.&6  9fl.  Col. 4  3,  18.  9Tim,I.S.-m  Vcr.l7.-n  Chap.4. 14.-0  Or,  p.r- 
takerswiih  meofKnce.— pRom.l  9  &9. 1.  Gal  1.20.  1  Th€3s.8.5—q  Chap. 9.86.4 
4.  l.-rl  Thess.  3.12.  .  Philem  6.-S  C'r,  scnse.-t  Rom.  2.  13.  tel2.  3.  Eyh.5.10.— 
li  Or,  try. -V  Or,  tlrlTer.-wActaSl.  16.   1  Thess. 3. 13. 8c  5.23. 

saw  in  me  when  I  was  among  you,  Acts  xvi.  and  now  hear 
to  be  in  me,  ch.  i.  30.      Whitby. 

a.  For  God  is  my  record]  I  call  God  to  witness  that  1  have 
the  strongest  aflfection  for  you;  and  that  I  love  you  with  that 
same  kind  of  tender  concern,  with  which  Christ  loved  tha 
world  when  he  gave  himself  for  it :  for  I  am  even  ready  to  be 
offered  on  the  sacrifice  and  service  of  your  faith,  chap.  ii.  17. 

9.  7'his  J  pray]  This  is  the  substance  of  all  my  prayers 
for  you,  that  your  love  to  God,  to  one  another,  and  to  ail  man- 
kind, may  abourid  yet  7nore  and  more,  sri  iiaXXov  xat  naWov 
ircpiaacvT],  that  it  may  be  like  a  river  perpetually  fed  with  rain 
and  fresh  streams,  so  that  it  continues  to  swell  and  increaso 
till  it  fills  all  its  banks,  and  floods  the  adjacent  plains. 

In  knowledge]  Of  God's  nature,  perfections,  your  own 
duty  and  interest,  his  work  upon  your  souls,  and  his  great 
designs  in  tlie  Gospel. 

And  in  all  judgment]  Kai  rao-ij  aiaOqcrct,  in  all  spiritual 
or  moral  feeling ;  that  you  may  at  once  have  the  clearest 
perception,  and  the  fullest  enjoyment,  of  those  things  which 
concern  your  salvation  :  that  ye.may  not  only  know,  but/eef 
that  you  are  of  God,  by  the  Spirit  which  i;e  has  given  you  : 
and  that  your  feeling  may  become  more  exei.Msed  in  Divine 
things,  so  that  it  may  be  increasingly  sensible  an\  refined. 

10.  That  ye  may  approve  things  that  are  excellent]  Eif 
TO  6oKijiagr.iv  vi-ias  ra  Siacpepovra  ;  to  the  end  that  ye  7}iay  put 
to  proof  the  things  that  differ ;  or  the  things  that  arc  men 
profitable.  By  tlie  pure  and  abundant  love  wiiich  they  re- 
ceived from  God,  they  would  be  able  to  try  whatever  differed 
from  the  teaching  they  had  received,  and  from  the  experience 
they  had  in  spiritual  things. 

That  ye  may  be  siyicere]  Iva  rire  ciXiKpivci;.  The  word 
ei^ik-pivcta,  which  we  translate  sincerity,  is  compounded  of 
eiXri,  the  splendour  of  t/ie  sun,  and  Kpti'M,  I  judge ;  a  thing 
which  may  be  examined  in  the  clearest  and  strongest  light, 
without  the  possibility  of  detecting  a  single  flaw  or  imperfec- 
tion. "A  metaphor,"  says  Mr.  Leigh,  "  taken  from  the  usual 
practice  nf  chapmen  in  the  view  and  choice  of  their  wares, 
that  bring  them  forth  into  the  light,  and  hold  up  the  cloth 
against  the  sun,  to  see  if  they  can  espy  any  default  in  them. 
Pure  as  the  sun."  Be  so  purified  and  refined  in  your  souls 
by  the  indwelling  Spirit,  that  even  the  light  of  God  shining 
into  your  hearts  shall  not  be  able  to  discover  a  fault  that  the 
love  of  God  has  not  purged  away. 

Our  word  sincerity,  is  from  the  Latin  si7iceritas,  which  ii 
compounded  of  sine,  without,  and  cer&,  wax,  and  is  a  meta- 
phor  taken  from  clarified  honey ;  for  the  met  sinceru?>i,  pure 
or  clarified  honey,  is  that  which  is  sine  cerS,  without  wax: 
no  part  of  the  comb  being  left  in  it.  Sincerity,  taken  in  its 
full  meaning,  is  a  word  of  the  most  extensive  import;  and 
when  applied  in  reference  to  the  state  of  the  soul,  is  as  strong 
as  the  word  perfection  itself.  The  soul  tliat  is  sincere,  is  the 
soul  tliat  is  without  sin. 

Without  offence]  kirpocKOTtoi;  neither  offending  God,  nor 
your  neighbour;  neitlier  being  stumbled  youreelves,  nor  the 
cause  of  stumbling  to  others. 

Till  the  day  of  Christ]  Till  he  comes  to  judge  the  wo:  "d, 
or  till  the  day  in  which  you  are  called  into  ttie  eternal  wtjrid. 
According  to  this  prayer,  a  man  under  the  power  and  influ- 
ence of  the  grarr  of  God,  mflv  sn  love  as  never  to  oflfe nd  his 


NOTES.— Verse  1.  Paid  and  Timotheus]  That  Timothy 
was  at  this  time  with  the  apostle  in  Rome,  we  learn  from  ch. 
ii.  19.  and  also  that  he  was  very  liigli  in  the  apostle's  estima- 
tion. He  had  also  accompanied  the  apostle  on  his  two  voyages 
to  Philippi,  see  Acts  xvi.  xx.  and  was  therefore  deservedly 
dear  to  the  cliurch  in  that  city.  It  was  on  these  accounts  that 
St.  Paul  joined  his  name  to  his  own,  not  because  he  was  in 
any  part  the  author  of  this  epistle  ;  but  he  might  have  been 
the  apostle's  amanuensis,  though  the  subscription  to  the  epis- 
tle gives  this  oflice  to  Epaphroditus.  Neither  in  this  epistle, 
nor  in  those  to  the  Thessalonians  and  to  Philemon,  docs  St. 
Paul  call  himself  an  apostle  ;  the  reason  of  which  appears  to 
he,  that  in  none  of  these  places  was  his  apostolical  authority 
called  in  question. 

Bishops  and  deacons]  ^TrioKonni;  the  overseers  of  the 
church  of  God,  and  those  who  ministered  to  the  poor,  and 
preached  occasionally.  There  has  been  a  great  deal  of  paper 
wasted  in  the  inquiry,  "  Who  is  meant  by  bishops  here,  as  no 
place  could  have  more  than  one  bishop  7"  To  which  it  has 
been  answered,  "  Philippi  was  a  metropolitan  see,  and  might 
have  several  bishops."  This  is  the  extravagance  of  trifling. 
1  believe  no  such  officer  is  meant  as  we  now  term  bishop. 

2.  Grace  be  unto  you]    See  on  Rom.  i.  7. 

3.  Upon  every  remembrance]  As  often  as  you  recur  to  my 
raind,  so  often  do  I  thank  God  for  the  great  work  wrought 
among  you.  Some  think  that  the  words  should  be  translated. 
For  all  your  kind  remembraiTce ;  referring  to  their  kind  at- 
tention to  the  apostle,  in  supplying  his  wants,  -ic. 

4.  Always  in  every  prayer]  I  pray  often  for  you,  and  have 
great  pleasure  in  doing  it,  seeing  what  God  has  already 
wrought  among  you. 

5.  For  your  fellowship  in  the  Gospel]  If  we  consider  koi- 
vtovio  as  implying  spiritual  fellowship  or  communion ;  then 
it  signifies  not  only  their  attention  to  the  Gospel,  their  readi- 
ness to  continue  it,  and  perseverance  in  it,  but  also  their 
■unity  artA  aflfection  among  themselves.  Some  understand  the 
word  as  expressing  their  liberality  to  the  apostle,  and  to  the 
Gospel  in  general;  for  the  term  may  not  only  be  applied  to 
communion  among  themselves,  but  to  communications  to 
others.  This  sense,  though  followed  by  Chrysostom  and 
Theophylact,  does  not  appear  to  be  the  best,  though  we  know 
it  to  be  a  fact  that  they  were  liberal  in  supplying  the  apostle's 
necessities;  and,  no  doubt,  in  ministering  to  the  support  of 
others. 

6.  Being  confident]  There  shall  be  nothing  lacking  on 
God'B  part  to  support  you,  and  to  make  you  wise,  holy,  and 
happy  ;  and  bring  you  at  last  to  his  kingdom  and  glory. 

7.  It  is  meet  for  me  to  think  this]  EriStk-atuv;  it  is  just 
that  I  should  think  so,  because  I  have  you  in  my  heart;  you 
live  in  my  warmest  love  and  most  affectionate  remembrance. 

Inasmuch  as  both  in  my  bonds]  Because  you  have  set  your 
hearts  upon  me  in  my  bonds,  sending  Epaphroditn-s  to  minis- 
ter to  me  in  my  necessities,  ch.  ii.  25.  and  contributing  of  your 
own  substance  to  me,  ch.  iv.  14.  sending  once  and  again  to  me 
while  I  was  in  bonds  for  the  defence  of  the  faith,  ver.  15,  16. 
those  things  which  being  a  sweet  savour,  a  sacrifice  well 
pleasing  and  acceptable  to  God,  ver.  18.  confirm  my  hope 
concerning  you  ;  especially  when  I  find  you  vet  standing  firm 
"naor  the  like  aflHrtions,  having  the  same'mn  ffict  which  ye 
25-2' 


fit»  precaution  eoniributes  to 


CHAPTER  I. 


the  tuccest  of  the  Gospel. 


ye  may  be  sincere  and  without  offence  •  till  the  day  of  Christ ; 

11  Beinc  flUed  with  the  fruiia  of  riithteousness,  'which  are 
tor  Jef  us  Christ,  »  unto  the  glory  and  praise  of  God. 

12  But  I  would  ye  should  understand,  brethren,  that  the 
things  tchich  happened  unto  me  have  fallen  out  rather  unto 
the  furtherance  of  the  Gospel ; 

13  So  that  my  bonds  •  in  Christ  are  manifest  >>  in  aJl  "=  the  pa- 
lace, and  <i  in  all  other  places  ; 

14  And  many  of  the  brethren  in  the  Lord,  waxing  confident 
by  my  bonds,  are  much  more  bold  to  speak  the  word  without 
fear. 

15  Some  indeed  preach  Christ  even  of  envy  and  *  strife ;  and 
some  also  of  good  will : 

16  The  one  preach  Christ  of  contention,  not  sincerely,  sup- 
posing to  add  affliction  to  my  bonds : 

17  But  the  other  of  love,  knowing  that  I  am  set  for  '  the  de- 
fence of  the  Gospel. 

18  What  then  ?  notwithstanding,  everyway,  whether  in  pre- 

X  1  Corinthians  1  8  — >•  John  15.4.S.  Ephesiansa.  10.  Colosaians  1.6.— z  .lohn  15. 
B.  Ephpsiins  I  M,  14. -a  Or,  for  Christ.— b  Chapter  4.29.— c  Or,  Cssar's  court.— 
4  Or,  to  all  others. 


Maker,  to  the  latest  period  of  his  life.  Those  who  deny  this, 
must  say  that  the  Spirit  of  God  either  cannot  or  will  not  du 
It;  or,  that  the  blood  of  Christ  cannot  cleanse  from  all  un- 
righteousnpss.  And  this  would  be  not  only  anti-scriptural, 
but  also  blasphemous. 

11.  Being  filled  with  the  fruits  of  righteousness]  hy  righ- 
teousness we  may  understand  here,  the  whole  work  of  the 
Spirit  of  God  in  the  soul  of  a  believer  ;  and  by  the  fruits  of 
righteousness,  all  holy  tempers,  ho\y  words,  and  right  ac/i'o/is. 
And  with  these  ihey  are  to  be  filler'.,  ■KcnXijpoijjLCvot,  filled  up, 
filled  full ;  the  whole  soul  and  life  occupied  with  ihein;  ever 
doing  something  by  which  glory  is  brought  to  God,  or  good 
done  toman. 

By  Jesus  Christ]  That  is,  according  to  his  doctrine,  through 
the  power  of  his  grace,  and  by  the  agency  of  his  Spirit. 

Unto  the  glory  and  praise  of  God]  God  being  honoured 
when  the  work  of  his  grace  thus  appears  to  men  In  the  fruits 
of  righteousness  :  and  God  Is  praised  by  all  the  faithful  when 
his  work  thus  appears.  Every  genuine  follower  of  God  has 
his  glory  in  view  by  all  that  he  does,  says,  or  intends.  He 
loves  to  glorify  God,  and  he  glorldes  him  by  showing  forth  in 
Ms  conversion,  the  glorious  worklngof  the  glorious  powerof 
the  Lord. 

12.  That  the  things  which  happer.pi^  unto  7ne]  St.  Paul  was 
at  this  time  a  prisoner  at  Rome  :  and  It  appears  probable  that 
he  had  already  been  called  to  make  a  defence  for  himself,  and 
to  vind  icatc  tlie  doctrines  of  the  Gospel ;  and  this  he  had  been 
enabled  to  do  in  sucli  a  manner  that  the  honour  of  the  Gos- 
uel  liad  beengrently  promoted  by  it.  As  the  Pliillpplans  loved 
liim  greatly,  he  felt  it  riglit  to  give  them  this  information  re- 
lative to  his  state  ;  and  how  God  had  turned  his  bonds  to  the 
advantage  of  that  cause  on  account  of  which  he  was  bound. 

13.  My  hands — are  manifest  in  all  the  palace]  In  conse- 
quence of  the  public  defence  which  he  was  obliged  to  make, 
his  doctrines  must  be  fully  known  in  the  court,  and  through- 
out the  whole  city  ;  as  on  his  trial  he  would  necessarily  ex- 
plain the  whole.  T]\e  prcetorium,  Trpairwpiov,  which  we  here 
iraiitdate  pafiice,  signihes  the  court  where  causes  were  heard 
atid  judged  by  the  prffifor,  or  civil  magistrate;  it  sometimes 
signifies  the  general's  lent,  and  at  others,  the  emperor's  pa- 
lace. It  is  supposed  that  it  Is  used  in  this  latter  sense  here. 
There  v.-ere,  no  doubt,  persons  belonging  to  the  emperor's 
household  who  would  bring  the  news  of  so  remarkable  a  case 
to  the  palace  ;  for  we  find  that  there  were  Christians  even  in 
Cesar's  household,  ch.  Iv.  22. 

14.  Waxing  confident]  Finding  the  effect  produced  by  the 
public  defence  which  the  aposlle  made,  they  were  greatly  en- 
couraged, and  the  more  boldly  and  openly  proclaimed  the  doc- 
trine of  Christ  crucified. 

ne  word]  The  doctrine  of  Christ;  several  excellent  MSS. 
and  Versions,  add,  some  Qcov,  others  Kvptov,  the  woi-d  uf  God, 
or  the  word  of  the  Lord.  This  is  a  respectable  reading,  and  is 
probably  genuine. 

15.  Some— preach  Christ  even  of  envy  and  strife]  These 
must  have  been  the  Judalzing  teachers,  who  insisted  on  the 
necessity  of  connecting  the  Mosaic  rites  with  the  Christian  In- 
Btitutlons  ;  and  probably  denounced  Paul  to  the  Jews  dwelling 
at  Rome,  as  not  only  an  enemy  to  the  law  and  the  prophets, 
but  also  as  a  very  Imperfect  Christian,  because  he  declared 
strongly  against  the  doctrine  of  circumcision,  &c.  and  no 
doubt  endeavoured  to  prejudice  him  with  the  heathen  Ro- 
mans. 

Some  also  of  good  will]  Some,  through  mere  benevolence  to 
the  apostle,  both  espoused  his  doctrine,  and  vindicated  his 
cause. 

16.  PreacA  CAris?  o/"  con/en/ion]  The  Judalzing  teachers: 
—they  also  preach  Christ  ;  they  acknowledge  that  Jesus  is 
the  Christ,  or  promised  Messiah,  and  preach  him  as  such. 

Net  sincerely]  Oxix'  ayvus;  not  chastely,  garbling  the  Gos- 
pel i  notspeaking  the  whole  truth,  but  just  whatser\'cd  their 
•purpose;  and  at  the  same  time  they  denounced  the  apostle  as 
an  enemy  to  the  Divine  institutions,  because  he  spoke  against 
circumcision 

17  The  other  nf  love]  Through  a  sincere  desire,  not  oiilv  to 
make  known  the  way  of  salvation  to  the  people  ;  but  also  to 
vindicate  and  help  the  apostl",  because  thev  considered  him 


tence,  or  In  truth,  Christ  is  preached  ;  and  I  therein  do  rejolM^ 
yea,  and  will  rejoice. 

19  For  I  know  that  this  shall  turn  to  my  salvation  *  through 
your  prayer,  and  the  supply  of  l>  the  Spirit  of  Jesua  Christ, 

20  According  to  my  '  earnest  expectation  and  my  hope,  that 
i<  in  nothing  1  shall  be  ashamed  ;  but  that  >  with  all  boldiieas, 
as  always,  so  now  also,  Christ  shall  be  magnified  in  my  body, 
whether  it  be  by  life  or  by  death. 

21  For  to  me  to  live  is  Christ  and  to  die  is  gain. 

22  But  if  I  live  in  the  flesh,  this  is  the  fruit  of  my  labour : 
yet  what  I  shall  choose  I  wot  not. 

23  For  ■"  I  am  in  a  strait  betwixt  two,  having  a  desire  to 
"  depart,  and  to  be  with  Christ ;  which  is  far  better  : 

24  Nevertheless  to  abide  in  the  flesh  is  more  needful  for  you. 

25  And  "  having  this  confidence,  1  know  that  I  shall  abide 
and  continue  with  you  all  for  your  furtherance  and  joy  of  faith; 

26  That  '  your  rejoicing  may  be  more  abundant  in  Jesua 
Christ  for  me  by  my  coming  to  you  again. 

e  Chap.  2.  3.-r  V.:r»e7— gaCor.l   U.-h  Romans  8  9 -i  Rom.  8.19-k  Rom.S. 
5.-1  KphCTianaS  19,a0-      --       -- 
\.H.&.b.li. 


.  5.  8— n2Tin.olhy  4.6.— oChap.e.  24.— pSCar 


as  appointed  by  God  to  preach  and  defend  the  Gospel.  The 
16ih  and  17th  verses  are  transposed  by  ABDEFG.  and  seve- 
ral others:  the  Syriac,  Arabic  of  Erpen,  Coptic,  Sahidie, 
-lEthiopic,  Armenian,  Vulgate,  Itala,  and  several  of  the  a- 
Ihers.  On  this  evidence  Griesbach  transposes  them  in  his 
edition. 

13.  What  then  7]  It  is  a  matter  of  little  importance  to  «• 
how  Christ  Is  preached,  provided  he  be  preached.  I  rejoice 
that  any  thing  Is  known  of  him  ;  and  am  truly  glad  that  the 
Gospel  is  even  made  partially  known,  for  this  will  lead  to  far- 
ther Inq'ilries,  and  in  the  end  be  of  ser\'ice  to  the  truth. 

19.  This  shall  turn  to  my  salvation]  That  is,  it  will  be  the 
means  of  my  temporal  safety :  of  my  deliverance ;  for  so  the 
word  aurripia,  Is  here  to  bo  understood.  The  Jews  had  de- 
nounced the  apostle  as  an  enemy  to  Cesar;  but  he  knew  thai 
when  the  nature  of  the  Gospel  should  be  fully  known,  the 
Romans  would  see  that  he  could  be  no  enemy  to  Cesar,  who 
proclaimed  a  prince  whose  kingdom  was  not  of  this  world; 
and  who  had  taught  In  the  most  unequivocal  manner,  that  all 
Christians  were  to  give  tribute  to  whom  tribute  was  due  ;  and 
while  they  feared  God,  to  honour  also  the  king;  though  that 
king  was  Nero. 

Through  your  prayer]  Knowing  them  to  be  genuine  follow- 
ers of  Christ,  he  was  satisfied  that  their  prayers  would  be  very 
available  In  hisbelialf;  and  under  God,  he  places  much  d«- 
pendance  upon  them. 

The  supply  of  the  spirit  of  Jlsus  Christ]  The  word  r.rtx^op. 
rjyia,  which  we  translate  supply,  signifies  also  furnishing 
whatever  is  necessary  ;  the  (Spirit  of  God  he  expected  to  help 
all  his  infirmities,  and  to  furnish  him  withall  the  wisdom,  pru- 
dence, strength  of  reason,  and  argument,  which  might  be  ne- 
cessary for  him  In  the  different  trials  he  had  to  pass  through 
with  hispei'sccutors,  and  the  civil  powers,  at  whose  judgment 
seat  he  stood. 

20.  Earnest  expectation]  He  had  the  most  confldentexpec- 
tation  that  God  would  stand  by  him,  so  that  he  should  be  ena- 
bled, with  the  utmost  liberty  of  speech,  cv  rraan  rrappijaia,  to 
testify  the  Gospel  of  the  grace  of  God  ;  and  should  he  have  the 
liberty  of  doing  so,  he  was  perfectly  regardless  what  the  is- 
sue might  be  relative  to  himself.  Whether  life  or  deatli,  was 
to  him  perfectly  equal  and  perfectly  indifferent,  providing 
Christ  were  magnified ;  his  person,  nature,  doctrine,  &c. 
shown  to  be  what  they  really  are,  most  noble,  most  excellent, 
most  necessary,  and  most  glorious. 

21.  For  to  me  to  live  is  Christ]  mether  I  live  or  die,  Christ 
is  gain  to  me.  While  I  live  lam  Christ's  property  and  ser 
vant,  and  Christ  is  my  portion  :  if  I  die,  if  I  be  called  to  wit 
ncss  the  truth  at  the  expense  of  my  life,  this  will  be  gain;  I 
shall  be  saved  from  the  remaining  troubles  and  dlfliculties  in 
life,  and  be  put  Immediately  In  possession  of  my  heavenly  in- 
heritance. As,  therefore,  it  respects  myself,  it  is  a  matter  of 
perfect  indifference  to  me  whether  I  be  taken  off  by  a  violent 
death,  or  whetl>er  I  be  permitted  to  continue  here  longer  :  in 
either  case  I  can  lose  nothing. 

22.  But  if  I  live  in  the  flesh]  Should  I  be  spared  longer,  I 
shall  labour  for  Christ  as  I  have  done  ;  and  this  is  the  fruit  ef 
my  labours,  that  Christ  shall  be  magnified  by  my  longer  life, 
ver.  20. 

Yet  what  I  shall  choose  I  wot  not]  Had  I  the  two  conditions 
left  to  my  own  choice,  whether  to  die  now,  and  go  to  glory:  or, 
whether  to  live  longer  in  persecutions  and  aflliction,  (glorify- 
ing Christ  by  spreading  the  Gospel,)  I  could  not  tell  which  to 
prefer. 

23.  For  I  am  in  a  strait  betwixt  two]  Viz.  tliS  dying  now, 
and  being  Immeillately  with  God  :  or  living  longer  to  preach 
and  spread  the  Gospel,  and  thus  glorify  Christ  among  men. 

Having  a  desire  to  depart  and  bt>  with  Christ]  Ti/v  tiriOt)- 
inav  ex'^"  eii  to  ava\vcai : — It  appears  to  be  a  metaphor,  ta- 
ken from  the  commander  of  a  vessel,  in  a  foreign  port,  who 
feels  a  strong  desire,  avaAutrai,  to  set  sail,  and  gel  to  his  own 
country  and  family  ;  but  this  desire  Is  counterbalanced  by  a 
conviction  that  the  general  interests  of  the  voyage  may  bebefrt 
answered  by  his  longer  stay  in  the  port  where  his  vessel  now 
rides  :  for,  he  is  not  in  dock,  he  is  not  aground,  but  ridea  at 
anchor  in  the  port,  and  may  any  hour  weigh  and  be  gone. 
Such  was  thecondl'ion  of  the  apostle;  he  wacnotat  Aoffw;  Irut 
•J53 


The  great  necessity  of  unity 


PHILIPPIANS. 


in  the  church  of  Christ, 


'27  Only  1  let  your  conversation  be  as  it  becouietU  tlie  Gospel 
of  Christ;  that  whetlier  I  come  and  see  you,  or  else  be  ab- 
sent I  may  hear  of  your  altairs,  '  that  ye  stand  fast  in  one 
Bpirit  •  with  one  mind  '  striving  together  for  the  faitli  of  the 
Gospel ;  -,  .„,.,. 

28  And  in  nothing  terrified  by  your  adversaries  :  "  which  is 

a  Eph  1  I  Ol.l.lO.  1  Thcss.2.13.  &4.1.— r  Chap.  4.I.— 3  1  Cor.  I.IO.— I  Jude 
3.-u2Thc33,l.5. 

although  he  was  abroad,  it  was  on  his  Employer's  business  ; 
he  wishes  to  return,  and  is  cleared  out  and  ready  to  set  sail  ; 
but  he  liaa  not  received  his  last  orders  from  his  owner  :  and 
whatever  desire  he  may  feel  to  be  at  home,  he  will  faithfully 
wait  till  his  final  orders  arrive. 

Which  iftfar  hctlp.r]  IIoXXm — -jjaWoi'  Kpuaaov  :  mulio  ma- 
JUS  mclior,  Vui.gate;  much' more  belter.  The  reader  will  at 
once  see,  that  the  words  are  very  emphatic. 

21.  To  abide  in  thejiesli]  It  would  certainly  be  gain  to  my- 
sef/todie;  but  it  will  be  again  to  you  if  Hive.  If  I  die,  I  shall 
go  immediately  to  glory  :  if  I  live,  I  shall  continue  to  minister 
to  you,  and  strengthen  you  in  the  faith. 

25.  Having  this  confidence,  I  know  that  1  shall  abide] 
Convinced  that  it  is  necessary  that  I  should  live  longer,  for  the 
.spreading  and  defence  of  the  Gospel,  1  am  persuaded  that  I 
shall  now  be  liberated.  This  was,  in  fact,  the  case  ;  for  after 
having  been  two  years  in  bonds  at  Rome,  he  was  released. 

For  your  furtherance]  In  the  way  of  righteousness. 

And  joy  of  faitli]  And  happiness  in  that  way.  The  farther 
a  man  proceeds  in  the  way  of  truth,  the  stronger  his  faith  will 
be;  ana  the  strongcrhis  faith,  the  ^renXe.rWxs  joy  or  happiness. 

20.  That  your  rejoicing  viay  be  more  abnjidant]  Men  i^e- 
joice  more  in  recovering  a  thing  that  was  lost,  than  they  do  in 
the  continual  possession  of  what  is  of  much  greater  value. 

27.  Let  your  conversation  be  as  it  becometh  the  Gospel] 
The  apostle  considers  the  church  at  Philippi  as  a.  free  or  im- 
perial city,  which  possesses  great  honours,  dignities,  and 
privileges  ;  and  he  exhorts  them  to  act,  afiMf,  worthy  or  suit- 
ably to  these  honours  and  privileges.  This  is  the  idea  that 
is  expressed  by  the  word  TroXnsvr.a&c,  act  according  to  the  na- 
ture of  your  political  situation  ;  the  citizenship  and  privileges 
which  you  possess  in  consequence  of  your  being  free  inhalh- 
tants  o'f  Christ's  imperial  city,  the  church.  The  apostle  re- 
sumes the  same  metaphor,  chap.  iii.  20.  tj/.iwi'— to  ttoXitcv  ft  a 
£v  ovpavuii  vvapxci ;  for  our  citizenship  is  in  heaven  ;  but  in 
this  last  verse  he  puts  heaven  in  the  place  of  the  church ;  and 
this  la  all  right;  forho  who  is  not  a  member  of  the  church  of 
Christ  on  earth,  can  have  no  right  to  the  kingdom  of  heaven  : 
and  he  who  does  not  walk  itorthy  of  the  gospel  of  Christ,  can- 
not be  counted  worthy  to  enter  through  the  gates  into  the  city 
of  the  Eternal  King. 

Whether  Iconic  and  see  you]  Leaving  the  matter  still  in 
rtoubt  as  to  tliem,  whether  lie  should  again  visit  them. 

In  one  spirit]  Being  all  of  one  mind  under  the  influence 
of  the  Holy  Ghost. 

Striving  together]  "ZvvaffXotvTc; ;   wrestling  together,  not 


to  them  an  evident  token  of  perdition,  v  but  to  you  of  salva- 
tion, and  that  of  God. 

29  For  unto  you  "  it  is  given  in  the  behalf  of  Christ '  not  only 
to  believe  on  him,  but  also  to  suflTer  for  his  sake  ; 

30  >'  Having  the  same  conflict '  which  ye  saw  in  me,  a7id  now 
hear  to  be  in  me. 

r  Acts  5.4!.    Rom.  C'.3.— x  Ephc3.2.8.— y  Col,2.1.— 

in  contention  with  each  other  ;  but  in  union  against  the  ene- 
mies of  the  Gospelfaith;  the  doctrine  of  Christ  crucified,  and 
freedom  from  all  Mosaic  rites  and  ceremonies,  as  well  as  from 
sin  and  perdition,  through  his  passion  and  sacrifice. 

23.  In  nothing  terrified  by  your  adversaries]  So  it  appears 
that  the  church  at  Philippi  was  then  under  persecution. 

Which  is  to  them]  'Hrif  avroi;  cs-iv;  some  very  judicious 
critics  consider  »;rif,  as  referring  to  TrirrTiq,  the  faitli  of  the 
Gospel,  which  tliey,  the  heathen,  considered  to  be  a  token  of 
perdition  toall  them  -vho  embraced  it;  but,  as  the  apostle  says, 
it  was  to  them,  the  Philippians,  on  the  contrary,  the  most  evi- 
dent token  of  salvation  :  for,  having  embraced  the  faith  of  oiir 
Lord  .Jesus  Christ,  they  were  incontestably  in  the  way  to  eter- 
nal blessedness. 

29.  Unto  you  it  is  given  in  the  behalf  of  Christ.]  'Xpiv 
€\ar,iiT9r] :  to  you  it  is  graciously  given  ;  it  is  no  small  prir;- 
lege  that  God  has  so  far  honoured  you,  as  to  permit  you  to  suf- 
fer on  Christ's  account.  It  is  only  his  most  faithful  servants 
that  he  thus  honours.  Be  not  therei^ire  terrified  by  your  ene- 
mies :  they  can  do  nothing  to  you,  which  God  will  not  turn  to 
your  eternal  advantage.  We  learn  from  this  that  it  is  as  great 
a  privilege  to  suffer  for  Christ,  as  to  believe  on  him  :  and  the 
former  in  certain  cases,  (as  far  as  the  latter,  in  all  cases,)  be- 
comes the  means  of  salvation  to  them  who  are  thus  exei-cised. 

30.  Having  the  same  conflict]  When  Paul  preached  the 
Gospel  at  Philippi,  he  was  grievously  persecuted,  as  we  learn 
from  Acts,  chap.  xvi.  19—40.  being  stripped,  scourged,  tlirown 
into  prison,  even  into  the  dungeon,  and  his  feet  made  fast  in 
the  stocks.  This  was  the  conflict  they  had  seen  in  him:  and 
now  they  heard  that  he  had  been  sent  prisoner  to  Rome  as  an 
evil  doer ;  and  that  he  was  at  present  in  bonds,  and  shortly  to 
be  tried  for  his  life  before  the  Roman  emperor,  to  whom  he 
had  been  obliged  to  appeal. 

1.  It  was  no  small  encouragement  to  these  persons,  1.  That' 
whatever  sufferings  they  met  with,  they  were  supported  un- 
der them.  2.  That  they  suffered  in  tlie  same  cause  in  which 
their  illustrious  apostle  was  suffering.  3.  That  they  suffiered, 
not  because  they  had  done  any  evil  or  could  be  accused  of  any  ;• 
but  because  they  believed  in  the  Son  of  God.  who  died  for  them 
and  for  all  mankind.  4.  That  all  these  sufferings  were  sancti- 
fied to  their  eternal  good. 

2.  And  God  is  able  to  make  the  same  grace  abound  towards 
us  in  like  circumstances  :  it  is  for  this  purpose  that  such  con- 
solatory portions  are  left  on  record.  He  who  is  persecuted  or 
afflicted  for  Christ's  sake,  is  most  eminently  honoured  by  hts 
Creator. 


CHAPTER  11. 

The  apostle  beseeches  them,  by  various  considerations,  to  lire  in  unity  and  in  the  spirit  of  the  Gospel,  loving  each  othef ; 
and  each  to  prefer  his  brother  to  himself,  1 — 4.  He  erhorts  them  to  be  like-minded  with  Christ,  wlio,  though  in  Ike  form  of 
God,  and  equal  inith  God,  made  himself  of  no  reputation,  and  /tumbled  himself  to  the  death  of  tlie  cross,  for  the  salvation 
of  man  ;  in  consequence  oftehich  he  was  highly  exalted,  and  had  a  name  above  every  name  ;  to  ichose  authority  every 
knee  should  Itoio,  and  whose  glory  even/  tongue  should  acknowledge,  5 — It.  They  are  exhorted  to  work  out  their  own- 
salvation,  through  his  power  who  works  in  them  ;  t/iat  they  may  be  blameless,  and  that  the  apostle's  labour  may  not  be  in.' 
vain,  12 — 16.  He  expresses  his  readiiiess  to  offer  his  life  for  the  Gospel,  17,  18.  Intends  to  send  Timothy  to  tliem,  of  iphont 
he  gives  a  very  high  character  ;  yet  hopes  to  see  them  himself  shortly,  19 — 24.  In  the  mean  time,  he  sends  Epaphroditus, 
%nho  had  been  near  death,  and  whom  he  begs  them  to  receive  with  especial  tenderness,  25 — 30.  [A.  M.  cir.  4066.  A.  D.  cir 
82.     A.  U.  C.  814.     An.  Imp.  Neronis  Ca;s.  Aug.  9.] 


IF  there  be  therefore  any  consolation  in  Christ,  if  any  com- 
JL  fort  of  love,  "  if  any  fellowship  of  the  Spirit,  if  any  ^  bowels 
and  mercies, 

2  '^  Fulfil  ye  my  joy,  <i  that  ye  be  like-minded,  having  the  same 
love,  being  of  one  accord,  of  one  mind. 

a2Cor.l3.14.— bCol.3.13.— c.Tnlin3,29.— d  Rom.13.lG.Ss  15.5.  1  Cor.  1.10.  2  Cor. 
13.11.  Ch.l.27.8l.3.l6,&4.S.    1  Pel. 3  3. 

NOTES. — Verse  1.  7/"  there  be  therefore  any  consolation] 
The  £1,  if,  docs  not  express  any  doubt  here,  but  on  the  con- 
trary is  to  be  considered' as  a  strong  affirmation;  as  there  is 
consolation  in  Christ ;  as  there  is  comfort  of  love,  &c. 

The  word  vapaKXr)rTii,  translated  here  consolation,  is  in 
other  places  rendered  exhortation  ;  and  is  by  several  critics 
understood  so  here:  as  if  he  had  said,  \i  exhorting  yow  in  the 
name  of  Christ  have  any  influence  with  you,  &c.  It  is  ex- 
tremely difficult  to  give  the  force  of  these  expressions  ;  they 
contain  a  torrent  of  the  most  affecting  eloquence,  the  apostle 
pouring  out  his  whole  heart  to  a  people,  whom  with  all  his 
licart  he  loved;  and  who  were  worthy  of  the  love,  even  of  an 
apostle. 

If  any  comfort  of  lol^e.]  If  the  followers  of  Christ,  by  giving 
proofs  of  their  ardent  love  to  each  otlior,  in  caSes  of  distress, 
alleviate  the  sufferings  of  the  persecuted  : — 

If  any  fellowship  of  the  Spirit]  If  there  bo  an  intimate  re- 
lation estahhshcd  among  all  Christians,  by  their  being  made 
mutual  partakers  of  the  Holy  Ghost  :— 

If  any  buiiu-.ls  and  mercies]  If  yon,  asi)er:~ons  whom  I  have 
brought  lo  God  at  the  haznrd  of  iiiy  life,  feel  svinpalliclic  ten- 
dcrnesK  for  mp,  now.  in  a  failheralatc  of  suffering ;  - 


3  '  Let  nothing  be  done  through  strife  or  vain-glory ;  but  f  iir 
lowliness  of  mind  let  each  esteem  other  better  than  themselves 

4  s  Look  not  every  man  on  his  own  things,  but  every  man 
also  on  the  things  of  others. 

5  i>  Let  this  mind  be  in  you,  which  was  also  in  Christ  Jesus 

er,al.5.2il,   Ch.l.l5,lG.  .Iiimcs3.  H.-f  Rom.I5.10.   Eph  .^  21.  1  Pfl.5.5.— s  1  Cor 
ln.24,33.&l3.5.— Ii  Mari.ll.a!).  John  13.15.  1  Pel.3.21.  l.IohnS.G. 


2.  Fhilfilye  my  joy]  Ye  ought  to  complete  my  joy.  Who  have 
suffered  so  much  to  bring  you  into  the  possession  of  these  bless 
ings,  by  being ///.e-miMf/erfwitli  myself,  having  the  same  lore 
to  God,  his  cause,  and  me,  as  I  have  to  him,  his  cairae,  and  you. 

Being  of  one  accord]  Being  perfectly  agreed  in  teboUring 
to  promote  the  honour  of  your  Master ;  and  of  one  mind,  being 
constantly  intent  upon  this  great  subject ;  keeping  your  eye 
fixed  upon  it.  in  all  you  say,  do,  or  intend. 

3.  Let  nothing  he  done  through  strife]  Never  be  opposed 
to  each  other;  never  act  from  separate  interests;  ye  are  all 
brethren,  and  of  one  body  ;  therefore  let  every  member  feel 
and  labour  for  the  welfare  of  the  whole.  And  in  the  exercise 
of  your  different  fimctions,  and  in  the  use  of  your  various  gifts, 
do  nothing  so  as  to  promote  your  own  reputation,  separately 
considered  from  the  comfort,  lionour,  and  advantage  of  all. 

But  in  lowliness  of  mind]  Have  always  an  bumbling  view 
of  yourselves,  and  tliis  will  lead  you  to  i)refer  others  to  your- 
selves; for  as  you  know  ymir  own  secret  defects,  charity  will 
lead  v'ou  to  siipjio.se  thai  your  brethren  arc  more  holy,  and 
more  devoted  lo  God  than  you  are;  and  //fry  will  thiiik  the 
same  of  you  :  iheir  sei.'ict  defects  a'so  being  known  only  to 
themselves. 


{•tCcry  knee  shall  bou,  and  cicnj 

6  Wlio,  '  being  in  the  form  of  God,  ^  lliuughl  it  not  robbery 
to  be  equal  with  God  ; 

7  '  But  made  himself  of  no  reputation,  and  took  upon  liim  tlic 
form  "  of  a  servant,  and  "  was  made  in  llin  "  liUeness  of  men  : 

8  And  being  found  in  fashion  as  a  man,  he  humbled  himself, 
and  P  became  obedient  unto  death,  even  the  death  of  the  cross. 

i  John  1.1,  S.&l7.r).  8Cor.44.    Col. 1.15.   HBb.l.3.—k  John  5.18  &  l0.3.T—KPsa. 

!S.(i.  lanSS.y,   Don. 9.9(7.   Mark  9, 1'J.  Roni.l5.3._in  I»a.  H  l.fc  lll.Vv&K.  I3.&6:!. 
11.  Ezek.M.ri.ai.  Zcch.3.8.  Mall.lSl.lS.   Lukc:i>77.-ii  John  1. 11.   Rom. 1.3.18.3. 


CHAPTER  II.  longac  skull  confers  to  Christ 

y  Wlicrcfore  God  also  i  lialli  higlily  exalted  him,  and '  given 
him  a  naini!  which  is  above  every  name : 

10  '  Tlintat  llirt  Miiiiieof  Jesus  every  knee  should  bow,  of  Min^s 
in  heaven,  and  things  in  cartli,  and  things  under  the  earth; 

U  And  '  Ihut  every  tonj^uo  sliould  confess  that  Jesus  Christ 
is  Lord,  to  the  glory  of  God  the  Father. 

Gil. 4.4.  Ileb.'!.l4,17.-oOr,haliil.— 11  Matt. 26.39,42.  John  10.18.  lleb.S.B  &  12.2.— 
q  John  I?,  I".").  .\.:i»aj.!.  IWi  •-'.'J.-r  Ki.li.l.2l),:il.  Ileb.l.4.-s  Uo.45.23.  Malt. 
■.;5,l-<.   Rom. 14.11.   Ucv.5.  l3.-t  J..hn  13. 13.   .\cla2.3S.   Uo.14.0.   1  Cor.8.6  to  l'J.3. 


4.  Look  not  ever]/  man  on  his  own  things]  Do  nothing 
through  self-interest,  in  the  tliins;.?  of  God  ;  nor  arrog.itc  to 
yourselves  gifts,  graces,  nni\fitiits  which  belong  to  others  :  ye 
are  all  called  to  promote  God's  glory,  and  the  salvation  of  nirn. 
Labour  for  thi«  ;  and  every  one  shall  receive  the  honour  that 
comes  from  God  :  and  let  eacli  rejoice  to  sec  another,  whom 
God  may  be  pleased  to  use  in  a  special  way,  acquiring  much 
reputation  by  the  succcs.'sful  application  of  liis  talents  to  tlie 
great  work. 

5.  Let  this  mind  lie  in  you  which  was  also  in  Christ  Jesus] 
Christ  laboured  to  promote  no  separate  interest ;  as  man,  he 
studied  to  promote  the  glory  of  God,  and  tlie  welfare  and  sal- 
vation of  the  human  r;ice.  See,  tlicn,  that  yc  h.ivc  tlic  same 
disposition  that  was  in  Jesus  ;  lio  was  ever  humble,  loving, 
patient,  and  laborious ;  liis  moat  and  drink  was  to  do  the  will 
of  his  Fatlicr,  and  to  finish  his  work. 

6.  Who,  being  in  the  form  of  God]  This  verse  has  been  the 
subject  of  mucli  criticism,  and  some  controvei"sy.  Dr.  Wliit- 
/>!/  has,  perliaps,  on  the  whole,  spoken  l)cst  on  tills  point ;  but 
his  arguments  are  too  dilTuse  to  bo  admitted  here.  Dr.  Mack- 
■iiight  has  abridged  tlic  works  of  Dr.  Whitby,  and  properly 
<?bservos,  that  "  as  the  apostle  is  f^poaking  of  wliat  Christ  loas 
lipfore  he  tank  the  form  of  a  servant;  t\\o  form  of  God,  of 
wlilcli  lie  divested  himself  when  lie  became  man,  cannot  be 
nuy  thing  which  lie /jos.^e.^iCf/ during  his  incarnation,  or  in  his 
divested  state  ;  consequently,  neither  the  opinion  of  Eras- 
7nHs,  that  lUe  form  of  God  consisted  in  those  sparks  of  Divi- 
tiity  by  whicti  f'hrist,  during  his  incarnation,  manifested  his 
(iodliead  ;  nor  ihe  opinion  of  the  Socinians,  that  it  consisted 
in  Mi'^  poirer  of  working  miracles,  is  well  founded  :  for  Christ 
<lid  not  divest  himself  either  of  one  or  the  other,  but  possess- 
ed bolh  all  the  time  of  his  public  ministry.  In  like  manner, 
the  opinion  of  those  who,  by  \.\\c.form  of  God,  understand  the 
Divine  A'alure,' T\ni\  the  government  of  the  world,  cannot  be 
admitted  ;  since  Christ,  when  he  became  man,  could  not  di- 
vest himself  of  the  nature  of  God  :  and  with  respect  to  the 
government  of  the  world,  we  are  led,  by  what  the  apostle  tells 
iis,  Ilrb.  I.  .3.  to  believe  that  he  did  not  part  with  even  that; 
b'll,  in  his  divested  state,  still  continued  to  uphold  all  things 
hy  the_  word  of  his  power.  IJy  lUc  form  of  God,  we  are  rather 
io  understand  that  visible  glorious  /(g-/(nn  which  the  Deity 
is  .said  to  dwell,  1  Tim.  vi.  16.  and  by  which  he  manifested 
him.self  to  the  patriarclis  of  old,  Dent.  v.  22,  21.  which  was 
commonly  .icrompanied  with  a  nnmerotis  retinue  of  angels, 
I'sah  lxvi"ii.  17.  and  w'lich  in  scripture  is  called  The  Simili- 
tude, Numb.  xii.  8.  The  Face,  I'sal.  xxxi.  10.  The  Presence, 
Kxod.  xxxiii.  15.  and  The  Shape  of  God,  John  v.  37.  This  in- 
terpretation is  supported  by  the  term  jiop<l)r],furm,  liere  used, 
which  signiiics  a  person's  external  shape  or  appearance,  and 
not  his  nature  or  essence.  Tims  we  arc  told,  Mark  xvi.  12. 
that  Jesus  appeared  to  his  disciples  in  ;mothcr,  iio/>il,r),  shape 
i>r  form.  And  Matt.  xvii.  2.  neTaix:>p<p'oi}t],  he  icas  trans- 
figured before  them  ;  his  outward  appearance  or  form  was 
changed.  Fartlicr,  this  interpretation  agrees  with  the  fact : 
iUcforni  of  God,  tliat  is,  his  visible  glory,  and  the  attendance 
of  angrls,  as  above  described,  the  Son  of  God  enjoyed  with 
his  Father  before  tlie  world  was,  John  xvii.  5.  and  on  that,  as 
on  other  accounts,  he  is  the  brightness  of  the  Father's  glory, 
Heb.  i.  3.  Of  this  he  divested  himself  when  he  became  llcsh ; 
but  having  resumed  it  after  his  ascension,  he  will  come  with  it 
in  the  human  nature  to  judge  the  world  ;  so  he  told  his  disci- 
ples. Malt.  xvi.  27.  For  the  So7i  of  man  will  come  in  the  glory 
of  his  Father,  with  his  angels,  &c.  Lastly,  this  .sense  of  iw(i4>1 
won  is  confirmed  by  the  meaning  of  iwp<!>ri  <]ov\ov,  ver.  7. 
which  evidently  denotes  the  appearance  and  behaviour  of  a 
servant  or  bondman  :  and  not  the  essence  of  such  a  person." 
See  H7ii76yand  Macknight. 

Thought  it  not  robbery  to  be  cqttal  tcilh  God]  If  wo  take 
these  words  as  they  stand  here,  their  meaning  iS,  that  as  he 
was  from  the  beginning  in  the  same  infinite  glory  with  the 
Father;  to  appear  in  <t»ie  during  his  humiliation,  as  God  and 
equal  with  the  Father,  was  no  encroachment  on  the  Divine 
prerogative;  for,  as  he  had  an  equality  of  nature,  he  had  an 
equality  of  rights. 

But  the  word  apno)  jiov,  which  we  translate  robbery,  has  been 
supposed  to  imply  a  tiling  eagerly  to  be  scized,coveted,  or  de- 
sired  ;  and  on  tliis  interpretation,  the  passage  has  been  trans- 
lated, who  being  in  the  form  of  God,  did  not  think  it  jnatlcr 
to  be  earnestly  desired,  to  appear  equid  to  God;  but  made 
himself  of  no  repntalion,  &c.  However  the  woitl  be  trans- 
lated, it  does  not  affect  the  eternal  Deity  of  o'lr  Lord.  Though 
lie  was  from  eternity  in  the  form  of  tJod,  jiosscssed  of  the 
•  same  glory;  yet  he  thought  it  right  to  re/7  iliis  glory,  and  not 
to  appear  tcith  it  among  the  cliildrcn  of  men  ;  and  therefore 
he  was  made  in  the  likeness  nf  men,  and  took  upon  him  the 
form  or  appearance  of  a  servant;  and  had  he  retained  the 
.qipcaranceof  this  inefiablc  glory,  it  would,  in  many  rcspecCs, 
have  prevented  him  from  accomplishing  the  work  which  God 


gave  him  to  do;  and  his  humiliation,  as  necessary  to  the  sal- 
vation of  men,  could  not  have  been  complete.  On  this  ac- 
count, I  prefer  this  sense  of  the  word  upirayiwi',  before  that 
given  in  our  text ;  wliicli  does  not  agree  so  well  with  the  other 
expressions  in  llic  context.  In  this  sense  the  word  is  used 
by  Ileliodorus,  in  his  ACthiopics,  lib.  vii.  cap.  19,  &c.  which 
p.issago  Whitby  l.va  produced,  and  on  which  he  has  given  a 
considerable  pa.  .phrase.  The  reader  who  wishes  to  examine 
this  subject  more  particularly,  may  have  recourse  to  Heliodo- 
rus  as  above  ;  or  to  the  notes  of  Dr.  Whitby  on  the  passage. 

7.  But  made  himself  of  no  reputation]  'Kniir«»  tKivuiac; 
he  emptied  hi/uself;. did  not  appear  in  this  glory,  for  he  as- 
sumed the  form  of  a  servant,  being  made  in  the  likeness  of 
man.  And  his  being  made  in  the  likeness  of  man,  and  a.ssii- 
ming  the  form  of  a  servant,  was  a  proof  thai  he  had  emptied 
himself,  laid  aside  the  efl"ulgence  of  his  glory. 

8.  And  being  Jo  und  in  fashion  as  a  man]  Kat  axtnarL 
cvpcOct;  (jj  avOp(,nr')S.  This  clause  should  be  joined  to  the  pre- 
ceding, and  thus  translated  : — being  made  in  the  likejtess  of 
man,  und  teas  found  in  fashion  as  a  man. 

lie  humbled  himself]  Laid  himself  as  low  as  possible  : 
1.  In  emptying  himself ;  laying  aside  the  effulgence  of  his 
glory.  2.  In  being  incarnate,  taking  upon  him  the  human 
form.  3.  In  becoming;  a  servant,  assuming  the  lowest  inno- 
cent character,  tlial  of  being  the  servant  of  all.  4.  In  conde- 
scending to  die,  to  which  he  was  not  naturally  liable,  as  having 
neversinned:  and  therefore  liada  right  in  his  human  nature, 
to  immortality,  without  passing  under  the  empire  of  death. 
5.  In  condescending  not  only  to  death,  but  to  the  lotccst  and 
most  ignominious  kind  of  death.  ;  the  death  of  the  cross :  tho 
puuisluncnt  of  the  meanest  of  slaves,  and  worst  of  felons. 
What  must  sin  have  been  in  the  sightof  God,  when  it  required 
such  abasement  in  Jesus  Christ  to  make  an  atonement  for  it, 
and  u7i,do  its  inllnence  and  malignity  ! 

9.  Wherefore  God  also  hath  highly  exalted  him]  If  by  his 
humiliation  he  has  merited  pardon  and  final  salvation  for  the 
whole  world  :  is  it  to  bo  wondered  tliat  the  human  body  in 
which  this  fulness  of  the  Godhead  dwelt,  and  in  which  the 
liunishment  duo  to  our  sins  was  borne  upon  the  tree;  should 
be  exalted  above  all  human  and  all  created  beings  ■?  And  this 
is  the  fact;  for  he  hath  given  1dm  a  name,  to  ovojia,  the 
Name,  which  is  above  every  name:  to  is  prefixed  to  ovopa. 
here  by  AliC,  17.,  Origen,  bionjsius,  Alexandrinus,  Euse- 
liius,  Cyril,  anil  Procopius.  Tliis  makes  it  much  more  em- 
ph.itic.  According  to  Eph.  i.  20.21.  the  man,  Christ  Jesus,  is 
exulted  to  the  right  hand  of  God,  far  above  all  principality, 
and  power,  andmight,  anddominion,  and  every  7ianie  that  is 
named,  not  only  in  this  world,  but  also  in  tluit  which  is  to 
come.  From  which  it  appears,  that  no  creature  of  God  is  so 
far  exalted,  and  so  glorious,  as  the  j«a»  Christ  Jesus;  human 
nature  being,  in  him,  dignified  infinitely  beyond  the  angelic 
nature;  and  that  this  nature  has  an  authority  and  pre-emi- 
nence which  no  being  either  in  heaven  or  earth  enjoys.  In  a 
word,  as  man  was,  in  the  beginning,  at  the  head  of  all  thecrea- 
turr  s  of  Uod  ;  Jesus  Christ,  by  assuming  human  nature,  suf- 
fering and  dying  in  it,  has  raised  it  to  its  pristine  stale.  And 
tliis  is  probably  what  is  here  meant  hy  this  high  exalUttiou  of 
Christ,  and  giving  him  a  name  which  is  above  every  nam^. 
Hut  if  w"e  refer  to  any  particular  epithet,  then  the  name  JESUS 
or  Saviour  must  be  that  which  is  intended;  as  no  being 
either  in  heaven  or  earth  can  possess  this  name,  as  He  who  i.s 
the  Redeemer  of  the  world  docs  ;  for  He  is  the  only  Saviour  , 
none  has  or  could  redeem  us  to  d'od  but  He  ;  and  throughout 
eternity  he  will  ever  appear  as  the  sole  Saviour  ol  the  human 
race.  Hence,  before  his  birth,  Galiriel  stated,  that  his  name 
should  be  called  Jesus,  giving  for  reason,  he  shall  save  his 
people  from  their  sins.  The  i/ualijications  of  the  Saviour 
of  the  world  were  so  extraordinary,  the  redeeming  acts  so 
stupendous,  and  the  result  of  all  so  glorious  bolh  to  God  and 
man;  that  it  is  impossible  to  conciive  a  higher  nameov  title 
than  th.itof  JK8US,  or  Saviour  of  the  world. 

10.  That  at  the  name  of  Jesus  every  knee  shoultl  bow]  That 
all  human  beings  should  consider  themselves  redeemed  unto 
God  by  his  blood ;  and  look  for  an  application  of  this  redemp 
tion  price  :  and  th.it  all  who  are  saved  from  their  sins  should 
acknowledge  him  theaulhorof  iheirsalvalion.  In  aword,  that 
vav  CKovpavitov,  all  the  spirits  of  just  men  made  perfect,  now 
in  a  state  o(  blessedness : — Kat  cviyciuiv,  all  human  beings 
still  intheirstateof  ;)ro/irt<jon  on  earth  : — kiu  Kar«x(^ui'<<'»',  and 
all  that  arc  in  the  shades  below,  who  have,  through  their  own 
fault,  died  without  having  received  his  salvation,  sliould  ac- 
knowledge him. 

11.  And  that  every  tongue  should  confess]  That  all  Ihoso 
before-menlioucd  shouKi  acknowledge  that  Jesus  Christ  is 
Lord,  or  absolute  gover7ior,  and  thus  glorify  God  the  Father, 
who  ha-s  exalted  llii.s  liiiinau  nalure  lo  this  state  of  inctTablc 
glory,  in  virtue  of  its  passion,  death,  resurrection,  and  the 
aloneniont  which  it  has  made;  by  which  so  many  attributts 

235 


IVe  muj>t  Mcork  out  

12  Wherefore,  my  beloved,  "as  ye  have  always  obeyed,  rrot 
a*  in  my  prasence  onlv,  but  now  much  more  in  my  absence, 
work  out  your  own  salvation  witli  ^  fear  and  trembling ; 

13  For  "it  is  God  which  worketh  In  you  both  to  will  and  to 
do  of  All  good  pleasure. 

14  Do  all  things  '  without  murmurings  and  ''  disputings  : 

15  That  ye  mav  be  blameless  and  »  harmless,  *  the  sons  of 
God  without  rebuke,  ^  in  the  midst  of  '  a  crooked  and  perverse 
nation,  among  whom  ■*  ye  "shine  as  lights  in  the  world  : 

16  Holding  forth  the  word  of  life  ;  that  <  1  may  rejoice  in  the 
day  of  Christ,  that  ^  I  have  not  run  in  vain,  neither  laboured 
in  Vain. 

17  Yea,  and  if  i>  I  be  '  offered  upon  the  sacrifice  «  and  service 
of  your  faith,  '  I  joy,  and  rejoice  witli  you  all. 

uC^  15  — T  Eph  6.6.-iv2Cor  3.3.  Heb  13  21.— x  1  Cor.  10  in.  t  Pet. 4.9.— y  Rom. 
14  1.— iOr,«incere.— «Man  5  4p.  Eph  5.1— b  1  Pel  2  li  — cDeu  3>,6.—.l  Or.  shine 
>■«.— «M«tt.5.  U,16.  Eph.S.S.— faCor.l.U.   1  Tliess  2  19  — ff  (jal.2  S.   1  Thess  3  5. 


PHILIPPIANS. 


our  own  salvatum 


13  For  the  same  cause  also  do  ye  joy,  and  rejoice  with  me. 

19  ™  But  I  triut  in  tlie  Lord  Jesus  to'send  °  Timothetis  shortly 
unto  you,  that  I  also  may  be  of  good  comfort,  when  I  know 
your  state. 

20  For  I  have  no  man  •  like-minded,  ^  who  will  nstarally 
care  for  your  state. 

21  For  all  i  seek  their  own,  not  the  things  which  are  Jesus 
Christ's. 

22  But  ye  know  the  proof  of  him,  '  that  as  a  son  with  the  &- 
ther,  he  hath  served  with  me  in  the  Gospel. 

23  Him  therefore  I  hope  to  send  presently,  so  soon  as  I  shaR 
see  how  it  will  go  with  me. 

24  But '  I  trust  in  the  Lord  that  I  alao  myself  shall  come 
shortly. 

hSTim  4.S.— iGrronrelforth— kRo.l5.l6.— 12Cor.7  4.  Col  i.!H.—mOr,vi»rt- 
over— nRo  16.21.  1  Theas  3  2.— oPs.53.13  — p  0r,3ode«rmK»r»e  — al  Cor.lO  24,». 
4;  13.5.  STim.4.10,16.— rlCor.4.17.  ITim.l.i  a  Tiin.1.2.— »Cik.l.«.  Phlleo>.2S. 


of  the  Divine  nature  have  become  illustrated,  the  Divine  law 
magnified  and  made  honourable,  and  an  eternal  glory  provi- 
ded for  man. 

Others,  by  things  in  heaven,  understand  the  holy  avgels ; 
by  things  Oil  earth,  h'.imun  beings  generally  ;  and  by  things 
under  the  earth,  faUen  spirits  of  every  description.  Perhaps 
the  three  e.xpressions  are  designed  to  comprehend  all  beings, 
of  all  kinds;  all  creatures;  as  it  is  usual  with  tlie  Hebrews, 
and  indeed  with  all  ancient  nations  to  express  by  things  in 
heaven,  things  on  earth,  and  things  under  the  eartli,  all  beings 
of  all  kinds;  universal  nature.  See  similar  forms  of  speech, 
Exodus  XX.  4.  Deut.  iv.  17,  13.  Psal.  .-rcvi.  11.  and  Ezek. 
xxxviii.  20.  But  inteiligenl  beings  seem  to  be  those  which 
are  chiefly  intended  by  the  words  of  the  apostle;  for,  it  ap- 
pears that  nothing  less  than  absolute  rule  over  a»^e/s,  ms)!, 
and  devils,  can  be  designed  in  these  extraordinary  words  : 
and  by  C3nyi=ssi7ig  him  to  be  Lord,  we  may  understand  tliat 
worship  which  all  intelligent  creatures  are  called  to  pay  to 
God  manifested  in  the  flesh  :  for  all  sliould  honour  the  Son 
even  aslhey  honour  the  Father.  And  the  worship  thus  offer- 
ed is  to  the  glory  of  God  ;  so  that  far  from  being  idolatrous,  as 
some  have  laslily  asserted,  it  is  to  the  honour  of  the  Divine 
Being.  We  may  add,  that  the  tongue  which  does  no!  confess 
thus,  is  a  tongue  that  dishonours  the  Almighty. 

12.  As  ye  have  altcays  obeyed]  Continue  to  act  on  the  same 
principles,  and  from  the  s-ame  motives :  having  the  same  dis- 
position which  was  in  Christ ;  labouring  so  as  to  promote  his 
glory. 

Work  out  your  own  salvation]  Goon,  walking  by  the  same 
rule,  and  minding  the  same  thing,  till  your  salvation  be  com- 
pleted:  till,  filled  with  love  to  God  and  man,  ye  walk  un- 
blameably  in  all  his  testimonies,  having  your  fruit  unto  holi- 
ness, and  your  end  everlasting  life. 

With  fear  and  trembling]  Considering  the  difficulty  of  the 
work,  and  the  danger  of  ^niscarriage.  If  you  do  not  watch, 
pray,  and  continu.iily  depend  on  God,  your  enemies  will  sur- 
prise you;  and  your  light  and  life  will  become  extinct:  and 
then,  consider  what  an  awful  account  you  must  give  to  Him 
whose  spirit  ye  have  grieved ;  and  of  whose  glory  ye  have 
come  short. 

13.  For  il  is  God  tchich  worketh  in  you]  Every  holy  purpose, 
pious  resolution,  good  word,  and  good  work,  must  come  from 
him  ;  ye  must  be  workers  together  icith  him,  that  ye  receive 
not  his  grace  in  vain,  because  he  teorkelh  in  you  ;  therefore 
work  with  him,  and  work  out  your  own  salvation. 

To  tcill  and  to  do]  To  ds^tiv  xai  to  evzoytiv.  The  power  to 
will,  and  the  power  to  act,  must  necessarily  come  from  God, 
who  is  the  author  both  of  the  soul  and  body,  and  of  all  their 
powers  and  energies  ;  but  the  act  of  volition,  and  the  act  of 
teorking,  come  from  the  man.  God  gives  power  to  will ;  man 
wills  through  that  power;  God  gives  poicer  to  act ;  and  man 
acts  through  that  power.  Without  the  power  to  will,  man 
can  zeitl  nothing:  without  the  power  to  work,  man  can  do 
7iothing.  God  neither  wills /or  man,  nor  icorks  in  man's 
stead;  but  he  furnishes  him  with  pother  to  do  both:  he  is 
therefore  accountable  to  God  for  these  powers. 

Because  God  works  in  them  the  power  to  will  and  the  power 
to  do  ;  therefore  the  apostle  exhorts  them  to  icork  out  their  own 
salvation  :  most  manifestly  showing,  that  the  use  of  the  pow- 
ers of  volition  and  action  belongs  to  themselves.  They  cannot 
do  God's  work  ;  they  cannot  produce  in  themselves  a  power  to 
icill  and  to  do;  and  God  will  not  do  their  work  :  he  will  not 
work  out  their  salvation  with  fear  and  trembling. 

Though  men  have  grievously  puzzled  themselves  with  ques- 
tions relative  to  the  JriV/ and  poirer  of  tlie  human  being;  yet 
no  case  can  be  plainer  than  that  which  the  apostle  lays  down 
here :  the  power  to  will  and  do  comes  from  God  :  the  use  of 
that  power  belongs  to  man.  He  that  has  not  got  this  power, 
can  neither  will  nor  work  ;  he  that  lias  this  power  can  do  both. 
Bnt  it  docs  not  necessarily  follow,  that  he  who  has  these  pow- 
ers will  use  them:  thepos.«es5!on  of  thepowerdoes  not  neces- 
sarily imply  the  use  of  those  powere ;  because  a  man  might 
have  them,  and  not  use,  or  abuse  them ;  therefore  the  apostle 
exhorts,  trork  out  your  own  salvation. 

This  IS  a  general  exhortation  ;  it  may  he  appl-ed  to  all  men  ; 
for  to  all  it  is  applicable,  there  not  being  a  rational  being  on 
the  face  of  the  earth,  who  has  not  froin  God  both  potper  to 
will  and  act  in  the  things  which  concern  his  salvation.  Hence 
the  accountableness  of  man. 

0/\i\s  gcyd  picasurt]    Everv  gnnd  js  freely  given  of  God  : 


no  man  deserves  any  thing  from  him  ;  and  as  il pleasethhim, 
so  he  deals  out  to  man  those  mea^iire*  of  mental  and  corpo- 
real energy  which  he  sees  to  be  necessary  ;  giving  to  some 
more,  to  others  less ;  but  to  all  what  is  sufficient  for  their  sal- 
vation. 

14.  Do  all  things  without  mur^nnrings]  Toyy-ViJiiiav,  «rat 
iia\oyi(Jn(i}v  ■  'hnui  gruvMings  atid  altercatioTts.  'Be  pa- 
tient in,  and  Ji-ciicd  with,  your  work  ;  and  see  that  ytjall 
not  out  by  th-^:  uuy. 

15.  That  ye  may  be  blameless]  In  yourselves,  and  harmless 
to  others. 

7'Ae  sons  of  God]  Showing  by  your  holy  conduct  that  ye 
are  partakers  of  the  Divine  nature. 

It  ithout  rebuke]  Pertims  against  whom  no  charge  of  trans- 
gression can  justly  be  laid. 

A  crooked  and  perverse]  Probably  referring  to  the  ^eir», 
who  were  the  chief  opponents,  and  the  mcst  virulent  enemies 
which  the  Christian  church  had. 

Among  whom  ye  shine]  Be  like  the  sun  and  moon  ;  bless 
even  the  perverse  and  disobedient  by  your  light  and  splen- 
doui'.  Let  your  light  shine  before  men  ;  some  will  walk  in 
that  light ;  "and  by  its  shining  God  will  be  glorified.  It  is  evi- 
dent that  the  apostle  by  <pci);-npci  iv  koc/jm,  lights  in  the  world, 
refers  to  the  sun  and  moon  particularly  ;  and  perhaps  to  the 
heavenly  bodies  in  general. 

16.  Holding  forth  the  word  of  life]  An  allusioR,  seme  think, 
to  those  towers  which  were  built  at  the  entrance  of  harbours, 
on  which_^res  were  kept  during  the  niglit,  to  direct  ships  in- 
to the  port.  Genuine  Christians,  by  their  holy  lites  and  con- 
versation, are  the  means  of  directing  others,  not  only  how  to 
escape  those  dattgers  to  which  they  are  exposed  on  the  tem- 
pestuous ocean  of  human  life  :  but  also  of  leading  them  into 
the  haven  of  eternal  safety  and  rest. 

That  I  have  nut  run  in  vain]  This  appears  to  be  a  pai't 
of  the  same  metaphor  ;  and  alludes  to  the  case  of  a  weather- 
beaten  mariner,  who  has  been  long  tossed  on  a  tempestuous 
sea,  in  hazy  weather  and  dark  flights  ;  who  has  been  obliged 
to  run  on  different  tacks,  znd  labour  intensely  to  keep  his 
ship  from  foundering  ;  but  is,  at  last,  by  the  assistance  of 
the  luminous  fire  on  the  top  of  the  tower,  directed  safely  into 
port.  Live  so  to  glorify  God  and  do  good  to  men,  that  it  shall 
■  appear  that  1  have  not  run  and  laboured  in  vain  ior  your  sal- 
I  ration. 

!  17.  YecL,  and  if  Jhe  offered  upon  the  sacrifice  and  service) 
I  The  metaplior  appears  to  be  still  carried  on.  As  it  was  custo- 
'  mary  for  the  weather-beaten  mariner,  when  he  had  gained 
his  port  to  offer  a  sacrifice,  dvcta.  to  God,  of  some  particular 
animal  which  he  had  vowed  while  in  his  state  of  danger  ; 
and  this  was  considered  to  be  a  religious  service,  Xeirovoyia: 
the  apostle,  pursuing  the  idea,  states  himself  to  be  willing  to 
become  the  libation  (for  so  much  the  word  <rr£v<5o(iai  imports) 
tliat  was  to  be  poured  upon  the  saciifice.  Parkhurst  ob- 
serves that  the  apostle  compares  the  faith  of  the  Fhilippians 
to  the  sacrificial  victim,  and  his  own  blood  shed  in  martyr- 
dom to  tlie  Itbation,  i.  e.  the  trine  poured  out  on  occasion  of 
the  sacrifice.  Raphelius  observes,  that  Arrian  uses  the 
phrase  cnret/ieii'  tiri  tt;  dvtrta  for  pouring  out  the  libation  after 
the  sacrifice.  The  apostle  had  guided  tliem  safely  into  port; 
their  faith  in  the  atoning  death  of  Christ  was  their  sacrifice ; 
and  he  was  willing  that  his  blood  in  martyrdom,  should  be 
poured  out  as  a  libation  on  that  sacrificial  ofiVring. 

18.  For  the  same  cause  also  do  we  joy]  Should  I  be  thus 
offered,  as  I  shall  rejoice  in  it,  do  ye  also  rejoice  that  I  am 
counted  worthy  of  this  high  honour. 

19.  But  I  trust  in  the  Lord  Jesus]  He  is  governor  and  dis- 
poser of  all  events,  being  above  all  principality  and  power; 
and  I  humbly  confide  in  his  power  and  goodness  that  I  shall 
be  a  little  longer  spared  to  visit  you  again,  ver.  24.  and  to  be 
able  to  send  Timothy  shortly  to  you. 

Vflifiti  I  know  yoiir  state.]  By  the  correct  information  which 
I  shall  receive  from  Timothy. 

20.  For  I  have  no  man  like-minded]  None  of  all  my  fel- 
low-helpers in  the  Gospel  have  the  same  zeal  and  affectionate 
concern  for  your  prosperity  in  every  respect  as  he  has.  He 
is  laoipvxov,  of  the  same  soul ;  a  man  after  my  own  heart. 

21.  For  alt'scek  their  own]  This  must  relate  to  the  persons 
who  preached  Christ  even  of  envy  and  strife,  chap.  i.  15. 
these  must  be  very  careless  whether  souls  were  saved  or  not 
by  such  preaching  :  and  even  those  who  preached  the  Gospel 
out  nf  good  will,  might  not  be  fit  for  ruch  an  embassy  as  this, 


TTic  apostle  exhor(s 


CHAPTER  III. 


to  rejoice  in  the  Lord. 


25  Yet  I  supposed  it  necessary  to  seni)  to  you  •  Epaphroditus, 
my  brother,  und  companion  in  labour,  and  "fellow-soldier, 
»  but  your  messenger,  and  "'  he  that  ministered  to  my  wants. 

2G  '  For  he  longed  after  you  nil,  and  was  full  of  heaviness, 
because  that  ye  had  heard  that  he  had  boon  sick. 

27  For  indeed  he  was  sick  nigh  unto  death  :  but  God  had 
mercy  on  hiui ;  and  not  on  him  only,  but  on  me  also,  lest  1 
should  have  sorrow  upon  sorrow. 

I  Chupicr  i.  13.— u  Philemon  2.— v  2  C(nin.3.a.— w  2  Corin.  II.O.  Chapter  4.  IS.— 
K  Ch«p.  i.n. 

which  required  many  sacrifices  ;   and  consequently,  much 
love  and  zoal  to  be  able  to  make  them. 

22.  Ye  know  the  proof  of  him,  that «.?  n  son  vilh  the  father, 
he  halh  served  tcith  me]  The  Philippians  haA  full  proof  of 
the  allectioaalc  attachment  of  Timothy  to  Paul ;  for  lie  had 
laboured  with  him  there,  as  we  learn  from  Acts  xvi.  1—3.  and 
xvi.  14.  and  we  find  fioni  what  in  said  here,  that  Timothy 
was  not  a  servnnt  to  the  apostle,  but  that  he  had  sei-ved  with 
him.  Thev  I'Dtli  laboured  together  in  the  word  and  doctrine  : 
for  tLpostl'en  and  Christian  liiahopt,  in  those  times,  laboured 
a.s  hard  as  their  rfcoco)!*-.  There  were  no  siner.ures;  every 
one  was  a  labourer ;  every  labourer  had  his  icwk ;  and  every 
workman  had  his  tciges. 

23.  How  it  trill  go  with  me.]  Tlie  apostle  wa.i  now  in 
captivity;  his  trial  nj)pi,'rirs  to  have  been  approaching,  and 
of  its  issue  he  was  doubtful  ;  thougli  he  seems  to  have  had  a 
genera!  pers\iasionthalhoshouldoesp:\red.  Seev.  19.andv.2'l. 

2.5.  i^pnphroditvs,  my  hrol/ier,  &c.]  Here  is  a  very  higli 
character  of  this  minister  of  Christ:  he  was,  1.  A.  brother,  our 
of  the  C'hri.itiini  family  ;  a  thorough  convert  to  C!od  ;  witii- 
out  which  he  couM  not  have  been  ii  preachei'  of  the  Gospel. 
2.  lie  was  a  companion  in  lahoitr  :  he  laboured,  and  laboured 
in  union  with  the  apostle  in  this  great  work.  3.  He  was  a 
fellotr-soldier ;  the  work  was  a  work  of  difficulty  and  dan- 
Ker;  they  were  obliged  to  maintain  a  continual  warfare,  fight- 
ing against  the  world,  the  devil,  and  the  flesh.  4.  He  was 
their  apostle:  a  man  whom  God  liad  honoured  with  apo.^toli- 
cal  gilts,  aiiostolical  graces,  and  apostolical  fruits  :  and,  5.  H^ 
was  an  affectionate  friend  to  the  apostle  ;  knew  his  soul  in 
adversity,  acknowledged  him  in  prison,  and  contributed  to 
liis  comfort  and  support. 

26.  Ye  hud  lie'ird  that  he  had  been  sick]  "  In  this  passage," 
Fays  Dr.  Paley,  "  no  intimation  is  given  that  the  recovery  of 
Kpaphroditus  was  mirnciilnus :  it  is  plainly  spoken  of  as  a 
7iutinat  event.  This  instance,  together  with  that  iji  the  sc- 
couil  Epistle  to  Timothy,  Trophiinns  have  I  left  at  Milctum 
nick,  aflbrds  a  proof  that  the  power  of  performing  euros,  and 
hy  parity  of  reason,  of  working  other  miracles,  was  a  power 
which  only  visited  tlve  apostles  (wcasionally ;  and  did  not  at 
all  deiiend  upon  tlie;r  own  will.  Paul  undoubtedly  would 
b»ve  liealed  Epaphroditus,  if  he  could  ;  nor  would  he  have 
left  Tropliimns  at  Miletum  sick,  had  the  power  of  working 
rurcs  awaited  liis  dispo.sal.  ITad  this  epistle  been  a  forgery, 
forgery  on  this  occasion  would  not  have  spared  a  miracle  : 
iiuich  less  would  it  have  introduced  .■>t.  Paul  prolVssing  the 
>itn)o>'t  an.viety  for  the  safely  of  his  friend,  yet  acknowledg- 
ilia  himself  unable  to  hel])  hiin  ;  which  he  does  almost  ex- 
pressly in  the  case  of  Trophimus;  him  have  I  left  sick  ;  and 
virtually  in  the  passage  before  us,  in  which  he  fciicitates  him- 
self on  the  recovery  of  Epaphroditus  in  terms  which  almost 
exclude  tlie  supposition  of  any  supeniatural  means  being 
used  to  effect  it.  This  is  a  reverse,  which  nothing  but  truth 
would  have  imposed." — Horm  Panlinfe,  pag.  231. 

27.  Lest  I  shotild  hare  sorrow  upon  sorrow.]  The  sorrows 
of  his  death,  added  to  the  sorrow  he  endured  on  account  of 
tiis  sickness  :  or,  he  may  refer  to  his  own  state  of  ajjllctioii, 
being  imprisoned  and  maltreated. 

23.    The  more  carefully]    "Zitoviaiorepbii  ;  With  the  more 


23  I  sent  him  therefore  the  more  carefully,  that  when  ye  see 
him  again,  ye  may  rejoice,  and  that  1  may  be  the  less  sor- 
rowful. 

29  Iteceive  him  therefore  in  the  Lord  with  all  gladness  ;  and 
*■  hold  '  such  in  reputation  : 

30  Because  for  the  work  of  Clirist  he  was  nigh  unto  death, 
not  regarding  his  life,  *  to  supply  your  lack  of  soi  vice  toward 
me. 

y  Or,  hnnouriiicli.— I  1  Cor.16.l8.  n'h«M.S.I2.  I  Timolhy  5.7.— »  1  Cor.  IC.  17. 


haste,  or  despatch  ;  becanse,  having  .snflTered  so  much  on  ac- 
count of  hi.-;  apprehended  death,  they  could  not  be  too  soou 
comforted  hy  seeing  him  alive  and  restored. 

20.  Receive  him  therefore  in  the  Lonl]  For  the  Lord's sako 
receive  him,  and  as  the"  Lord's  servant  ;  and  hold  such  zea- 
lou.s,  disinterested,  and  holy  preachci-s,  in  reputation  ;  honour 
thac  whom  ye  perceive  Crut  h»th  honoured. 

30.  /br  the  work  of  Christ]  Preaching  the  Gospel,  and  mi- 
nifiteringto  the  distr«  s.^ed. 

//«  was  nigh  unto  death]  Having  Jabourcd  far  hevond  his 
strengtl). 

Not  regarding  his  life]  In.'itead  of  vapaliovyzviatizvut  ry 
^<-'X!l>  not  regarding  his  life :  -jpai]o\tiwaLUi/ii,  ri.<king  f.ij 
life,  is  the  reading  of  ABDEFG.  and  is  received  by  Gri-sbacli 
into  the  text.  His  frequent  and  Intense  preacliing,  and  la- 
bouring to  supply  tlie  apostle's  wants,  appear  to  liave  brought 
him  nigh  to  the  gates  of  death. 

The  humiliation  and  exaltation  of  Chrint  are  subjects  whicU 
we  cannot  contemplate  too  frc<incntly  :  and  in  which  we  can- 
not bo  too  deeply  instructed. 

1.  God  destroys  opposites  hy  opposites  ;  through  pride  and 
self-confidence  man  {f\\;  and  it  required  Xhc  humiliation  of 
Clirist  to  destroy  that  pride  ami  self-co^i/SrieHce,  and  to  rai.se 
him  from  his/«//.  There  must  be  an  indescribable  malignity 
in  ein,  when  it  required  the  deepi'st  abasement  of  the  higheii 
Ueing  to  r^nwve  and  destroy  it.  'I'lie  hmniliation  and  pa.ssioii 
of  (Christ  were  not  accidental  :  they  were  abswintely  necen-sa- 
17  ;  and  had  they  not  been  necessary,  they  had  not  taken 
place.  i?inner,  behold  what  it  cost  the  Hon  of  God  to  save 
thee  !  And  wilt  thou,  after  conr-iilering  this,  imagine  that  sin 
is  a  small  thing  7  Without  the  humiliation'  and  sacrifice  of 
Christ,  even  thy  soul  could  not  be  fiaved.  ?=lig!it  not,  there- 
fore, the  mercies  of  thy  Goil,  by  underra<ing  tlfe  guill  of  tliy 
tran.s'gressions,  and  the  malignity  of  thy  sini 

2.  As  we  cannot  contemplate  the  humiliation  and, death  of 
Christ  without  considering  it  a  sufflcicnt  sacrifice,  nblatiou, 
and  atonement  for  sin,  and  for  the  sin  of  the  whole  world  ;  .s: 
we  cannot  contemplate  his  unlimited  power  and  glory  in  his 
state  of  exaltation  without  being  convinced  that  he  is  -lOle  to 
save  them  to  the  uttermost  lliut  come  unto  God  tlirongh  iiiin. 
What  can  withstand  the  merit  of  his  idootl  7  What  can  resi.-'t 
the  energy  of  his  annipolence  .'  Can  the  power  of  sin  )— its 
infection?— its  malignity  !  No!  He  c4n  as  e»isi!y  say  to  an 
impure  heart,  He  thou  clean,  and  it  .shall  be  clean,'as  he  could 
to  the  leper,  Be  thou  clean,  and  immediately  his  lep/o.sv  wn.s 
cleansed.  Header,  have  faith  in  iliui  :  for  all  thing.?  arc  po6- 
sible  to  him  that  believelii. 

3.  There  are  many  ung.io'ly  men  in  the  world,  who  deny  the 
inspiration  of  Gotl's  Holy  .-Spirit,  and  affi-ct  to  ridicule  thoso 
who  profe.s.s  to  have  received,  wliat  they  know  Chri.st  \tas 
purchased,  and  God  has  promiscil  ;  and  which,  in  virtue  of 
tlii.s,  they  have  claimed  hy  faith  ;  because,  s.iy  these  mockciv, 
•'If  yon  had  tlie  s^pirit  of  God,  you  could  work  miracles  : 
show  us  a  miracle,  and  we  will  believe  you  to  be  inspired." 
Will  tliese  pei-sons  assert  that  !?t.  r;,u'  nad  not  God's  Spirit, 
wlien  ho  could  neither  heal  himself,  nor  restore  his  fricnd.<t 
and  fellow-helpers  from  apparent  death  J— What  then,  doth 
their  arguing  prove  1    >Silly  men,  of  shallow  minds. 


CHAPTER  III. 

2%e  apostle  c.rhorls  the  Philippians  to  rejoice  in  the  Lord.  I.  And  to  heicarc  of  fuhe  teachers.  2.  Shotcs  that  Christians 
are  the  true  circumcision,  who  worship  God  in  the  Spirit,  3.  And  that  himse'j  had  more  reason  to  trust  in  thejcsh  thai 
any  of  the  Jews,  4—6.  Put  that  he  counted  alt  things  h^'s  for  Christ,  7—11.  J{e  tongs  after  a  conformity  to  Christ  in 
his  death,  and  presses  onward  to  the  attainment  of  his  high-calling,  12—14.  E.rhorls  them  lobe  'like-minded,  15—17. 
Warns  tliem  again.<t  certain  persons  who  were  enemies  to  the  cross  of  Christ,  IS,  19.  Sho:cs  the  nature  of  their  heavenly 
privileges,  and  the  resurrection  and  glorification  of  the  human  body,  20,  21.  [A.  M.  cir.  4066.  A.  I>.  cir.  62.  A.  V.  C.  814. 
An.  Imp.  iVeronis  Ca;s.  Aug.  9  ) 

FINALLY,  my  brethren,  *  rejoice  in  the  Lord.  To  write  tlic 
same  things  to  you,  to  me  indeed  is  not  grievous,  but  for 
you  it  is  safe. 

aJCorl3.11.    Clit.l.     1  Tl.Cij.j.lC— blsi.56.l0.    Gal.  .'•.IS.-c  oCor.lI.lS.- 


NOTES. — Verse  1 .  Rejoice  in  the  Lord]  Be  always  happy  ; 
but  Jet  that  happiness  be  such  as  you  derive  from  the  Lord. 

To  write  the  same  things]  He  means  those  which  he  had 
formerly  preached  to  them,  or  to  other  churches  :  for  he  had 


2  •>  Beware  of  dogs,  beware  of  '  evil  workers,  J  beware  of  Iho 
concision. 

3  For  we  are  '  the  circumcision,  f  which  worship  God  in  tbo 

eDoui.IO.IG.il  30.6.    Jcr.4.4.    Roui.:;.fi9.  <t  4. 1 1 ,  12.    Co!.:}.ll.— f  .<ohii  4.  23,e4. 


them  noGS  ;  and  themselves,  the  children  of  the  Most  High. 
Now,  they  arc  cast  out  of  the  covenant,  and  the  Gentiles  taken 
in  ;  therefore,  they  arc  the  dogs,  and  the  Gentiles  the  children. 
.    .  ,  --  .-.  i'r// tror/cers)  Judaizing  teachers,  who  cnwouvourcd  to  per- 

mit one  Gospel  :  and  we  may  rest  assured  that  the  doctrine  of    vert  the  Gospel, 
this  epistle  was  the  same  with  his  preaching.  |       The  concision.]  Knruro/n),  the  cutting,   or  crcision  :  not 

/br  yon  it  is  scife.]  It  is  much  better  to  have  those  Divine  ]  ncptroun,  the  circumrision  •  the  word  is  used  by  the  apostle 
'Jjf"?s  committed  to  writing,  than  confided  to  memory.  By  j  to  degrade  the  pretcnsion.s  which  the  .lews  made  to  sanctity 
the  tatter,  they  may  be  either  lost  or  coiTupted  ;  by  the /or-  by  the  cutting  in  their  llesh.  Circumrision  was  an  honoiu'- 
iner,  they  will  bo  preserved.  |  able  thing,  for  it  was  a  sign  of  the  corennnl ;  but  as  tliey  now 

S?.  Beteare  of  dogs]  The  Jews,  who  have  here  tlie  tarae  ap-  had  rejected  tho  new  ecvennnt,  tlieir  circumcit^ion  was  rcn- 
pfclJatfve  which  they  formerly  cave  to  the  Gentiles  ■  because  dered  nncir'-'imriii"n,  and  is  termed  a  'utting,  by  wav  ol 
«he  Gentiles  were  n"t   inchiflcd  ni  tlie  covenant    iiir-  r.oir.]     r!ri:r;»d-t.r.n. 

Vol.  VI.  Kk  257 


The  apostle  counts  all 


fipirit,  and  ^  rejoice  in  Christ  Jesus,  and  have  no  conHdence  in 
llie  flesh. 

•1  TlioDgh  h  I  might  also  luive  confidence  in  the  flesh.  If  any 
other  man  iliinketh  that  lie  hath  whereof  he  might  trust  in  the 
Jlesh,  I  more ; 

5  ■  CircumciBed  the  eishth  day,  it  of  tlie  stock  of  Israel,  '  of 
the  tribe  of  Benjainiii,  ""  a  Hebrew  of  the  Hebrews  ;  as  touch- 
ing the  law,  "  a  Pharisee  ; 

6  "  Concerning  zeal,  ^  persecuting  the  church ;  i  touching  the 
righteonpuess  which  is  in  the  law,  '  blameless. 

7  But  •  wliat  things  were  gain  to  me,  those  I  counted  loss  for 
Christ. 

8  Yea  doubtless,  and  I  count  all  things  but  loss  '  for  the  ex- 
cellency of  the  knowledgeof  Christ  Jesus  my  Lord:  for  whom 

"  Giil.6-  U.— hSCor.  U.  18,  21.— i  Gen.  17.  1-2.— k  a  Cor.  II.  g?.— 1  Rom.  11.1  — 
jii!.'Cor.II.22.— n  .Acts  a3.C.&  2(3.4,^.-0  AclsSU.S.  Gal.1.13,14.— p  AclBS.S.fc  9.1.— 
II  Hoiii.lJ.S.-rLuke  1.5.-S  Malt. 13.41. 


3.  We  are  the  circumcision]  We,  who  have  embraced  the 
faith  of  Christ  crucilied,  are  now  entered  into  the  new  cove- 
nant ;  and,  according  to  that  new  covenant,  trorship  God  in 
the  •S'pi7'it,  exulring,  x-anxw/id'oi,  making  our  boast  of  Christ 
Jesus,  as  our  only  Saviour;  having  710  confidence  in  theflesh, 
ill  any  outward  rite  or  ceremony,  prescribed  by  the  Jewish 
institutions. 

4.  TJwugh  I  might  alsohave  co;7,/irfe)!re]If  any  of  them  have 
any  cause  to  boast  in  outward  rites  and  privileges,  I  have 
as  much  ;  yea,  more. 

5.  Circumcised  the  eighth  day]  This  was  the  time  tliat  the 
law  required  the  males  to  be  circumcised :  and  we  find,  from 
Gen.  xvii.  14.  both  in  tlie  Samurifan  Pentateuch,  and  in  the 
Septuagint,  though  the  clause  is  now  lost  out  of  the  comnion 
Hebrew  text,  that  The  male  child  ichich  is  not  circumcised 
the  eighth  day,  shall  be  ctit  off  from  among  Ids  people :  this 
precept  was  literally  observed  in  the  case  of  Ht.  Paul. 

Of  the  stock  of  Israel]  Rfgulaiiy  dcscendtd  from  the  patri- 
arch Jacob. 

Of  tlie  tribe  of  Benjamin]  The  most  favonrilc  son  of  that 
patriarch  ;  and  a  tribe  that  did  not  revolt  with  Jeroboam, 
1  Kings  x'\\.  21.  nor  pollute  the  worship  of  God  by  idolatry. 

A  liehreio  of  the  Hebrews]  Though  born  in  a  heatlien 
country.  Tarsus,  yet  both  my  parents  were  Hebrews  ;  nor  has 
there  ever  been  any  strange  blood  mixed  with  that  of  our  fa- 
mily. 

Touching  the  law,  a  Pharisee]  One  that  not  only  received 
the  law  and  the  prophets,  as  coming  from  God  ;  but  belonged 
to  that  sect  which,  of  all  otliers,  was  most  scrupulously  at- 
tached to  it. 

6.  Concerning  zeal]  As  to  my  zeal  for  Pharisaism,  I  gave 
the  fullest  proof  of  it  by  persecuting  the  church  of  Christ;  and 
this  is  known  to  all  my  countrymen. 

Touching  the  righteousness]  And  as  to  ihal  plan  of  justifi- 
cation, which  justification  the  Jews  say  is  to  be  obtained  by  an 
observance  of  the  law;  I  have  done  every  thing  so  conscien- 
tiously from  my  youth  up,  that  in  this  respect  I  am  blameless  ; 
and  may,  with  inore  confidence  than  most  of  Ihem,  expect  that 
justification  which  tlie  law  appears  to  promise. 

7.  But  what  things  irere  gai  h]  The  credit  and  re-^pect  which 
I  had,  as  being  zealously  attached  to  the  law,  and  to  the  tra- 
ditions of  the  elders,  I  counted  loss  for  Christ.  I  saw  that 
this  could  stand  me  in  no  stead  ;  that  all  my  acts  of  righteous- 
ness were  nothing  on  which  I  could  depend  for  salvation  ;  and 
thai  Christ  crucified  could  alone  profit  me  ;  for  I  found  that  it 
is  impossible  that  the  blood  of  bulls  and  goats  could  take  away 
sin. 

8.  I  count  all  things  btit  loss]  Not  only  my  Jewish  privi- 
leges, hut  all  others  of  every  kind  ;  with  every  thing  that  men 
count  valuable  or  gainful,  or  on  which  they  usually  depend 
for  salvation. 

The  excellency  of  the  knowledge  of  Christ]  That  superior 
light,  information,  and  blessedness,  which  come  througli  the 
Gospel  of  Jesus  Christ.  Justification  tlirough  His  blood  ;  sanc- 
tification  by  His  Spirit ;  and  eternal  glory  through  His  merits 
and  intercession.  These  are  the  blessings  held  out  to  us  by 
the  Gosjiel  ;  of  which,  and  the  law,  Jesus  Christ  is  the  sum 
and  substance 

I  have  suffered  the  loss  of  all  things]  Some  translate  Ji  ov  ra 
rrav-a  i,l,r]fiiij}dr]v,  for  tchnm  Ihaxe  thrown  awu'/ all  things  ;  I 
have  made  a  voluntary  choice  of  Clirist,  his  cross,  his  poverty, 
and  his  reproach  ;  and  freely  for  these  I  have  sacrificed  all  I 
had  from  the  world  ;  and  all  I  could  expect  from  it. 

And  do  count  them  but  dung]  The  word  aKv[3a\a  means 
the  vilest  dross  or  refuse  of  any  tiling;  the  worst  excrement. 
The  word  shows  how  utterly  insignificant  and  unavailing,  in 
point  of  salvation,  the  apostle  esteemed  every  thing  but  the 
Gospel  of  Jesus.  With  his  best  tilings  he  freely  parted,  judg- 
ing them  all  /oss  while  put  in  the  place  of  Christ  crucified; 
and  Christ  crucified  he  esteemed  infinite  gain,  when  com- 
pared with  all  the  rest.  Of  the  utter  unavailableness  of  any 
thing  but  Christ,  to  save  the  soul,  the  apostle  Paul  stands  as 
an  incontrovertible  proof  Could  the  law  have  done  any 
thing,  the  apostle  must  have  known  it.  He  tried,  and  found 
it  vanity  :  he  tried  the  Gospel  system,  and  found  it  the  power 
of  God  to  his  salvation.  IJy  losing  all  that  the  world  calls 
excellent,  he  gained  (,'hrist,  and  endless  salvation  through 
Him.  Of  the  glorious  influence  of  the  Gospel,  he  is  an  unim- 
peachable witness,  f^ec  the.  concluding  observations  on  the 
t'th  chapter  of  the  Acts,  on  the  character  of  .^t.  Paul. 


PlIILIPPIANS.  ^ things  loss  fur  Christ. 

I  liave  suffered  the  loss  of  all  things,  and  do  count  them  but 
dung,  that  I  may  win  Christ, 

9  And  be  found  in  him,  not  having  "  mine  own  righteousness, 
which  is  of  tlie  law,  but  v  that  whicli  is  through  the  faith  of 
Christ,  tlie  righteousness  wliich  is  of  God  by  faith  : 

10  That  I  may  know  him,  and  the  power  of  his  resurrection, 
and  ^-  the  fellowship  of  hie  sttfTerings,  being  made  conformable 
unto  his  death  ; 

11  If  by  any  means  I  might  '  attain  unto  the  resurrection  of 
the  dead. 

\'i  Not  as  though  1  had  already  ^  attained,  either  were  already 
'  perfect ;  but  I  follow  after,  if  that  I  may  apprehend  that  for 
which  also  I  am  apprehended  of  Clirist  Jesus. 

13  Brethren,  I  count  not  myself  to  have  apprehended  ;  but 

Il6af3.ll.  .Icr9-23,2t.  John  17  3.  1  Cor.g  ?.  Col.a.a.-,,  Rem  10,3  5  — v  Rom. 
I.17.&3.'2I,L'2.&;i.FJ.1,&.I0,3,.6.  Cial.2.16.-.w  Hom.G.3,  4,  fi.&S.  17.  iCorA  10,11 
S  Tim. ill, 13.    1  I>t.4.13.-x  Actsi6.7.— y  1  Th,i.6.12.-i  Hcb.  12.33. 

9.  And  be  found  in  him]  Be  found  a  believer  in  Christ; 
nothuving  mine  otcn  righteousness  :  not  trusting  in  anything 
1  have  done  or  could  do,  in  order  to  my  salvation ;  relying  on 
no  scheme  of  justification,  set  up  eitlier  formerly  by  myself 
or  by  others. 

But  that  which  is  through  thefaith  of  Clirist]  That  justifi- 
cation, which  is  received  by  faith  through  the  atonement 
made  by  Christ. 

The  righteousness  which  U  of  God]  God's  method  of  justi 
fving  sinners  through  faith  in  his  Son.  See  the  notes  on  Kom. 
iii.  21,  23,  and  25.  where  this  subject  is  treated  at  large. 

•10.  77(0/  /  may  knoic  him]  To  lie  the  true  and  promised 
Messiah;  and  exjierience  all  that  salvation  which  he  has 
bought  by  his  blood. 

The  power  of  his  resurrection]  In  having  this  body  of  my 
humiliation  raised  frpm  death,  and  -ma-de  like  unto  his  glori- 
ous body.  This  seems  to  be  the  sole  meaning  of  the  apostle  ; 
for  it  is  in  virtue  of  Christ's  resurrection  that  we  are  to  be 
raised  incorruptible  and  immortaj. 

And  the  fellowship  of  his  sufferings]  Christ  died,  not  only 
as  a  victim' for  sin,  but  as  a  martyr  to  the  truth.  No  creatun; 
can  have  fellowship  vjilh  Him  in  his  vicarious  sufferings; 
asiimartyr  to  the  truth,  St.  Pau)  wished  to  imitate  Him. — Not 
only  in  the  apostle,  but  in  the  prfmitive  Christians  gonerallv, 
thc-re  seems  to  have  been  a  strong  desire  a/ter  martyrdom. 

11.  7'he  resurrection  of  the  dead.]  That  is,  the  resurrection 
of  those  who,  having  died  in  the  Lord,  rise  to  glory  and  honour: 
and  hence  St.  Paul  uses  a  peculiar  word  whicli  occurs  no 
where  else  in  the  New  Testament,  clavaaram^.  The  worrt.s 
as  they  stand  in  the  best  MSS.  are  as  follows,  ciy  -rjv  ilava^o.- 
aiv  rrjv  CK  viKpiov,  to  that  resurrection  which  is  of  the  dead. 
This  glorious  resurrection,  and  perhaps  peculiarly  glorious  in 
the  case  of  ??ia)/^rs,  is  that  to  which  St.  Paul  aspired.  The 
word  ai/aroffif,  signifies  the  re.? !/;-7-ec/!on  in  general,  both  of 
the  just  and  unjust;  tjai'aracrij,  may  signify  that  of  \.\\e  bless- 
ed only. 

12.  Not  as  though  I  had  already  o'tnined]  Onx  ort  rjcr) 
t\a/3ov.  For  J  have  nut  yet  received  the  prize  :  I  nm  not  glori- 
fied, for  I  have  not  finished  my  course:  and  T  have  a  co'ufiict 
still  to  maintain  ;  and  the  issue  will  prove,  whether  1  should 
be  crowned.  From  the  beginning  of  the  lltli,  to  the  end  of 
the  17th  verse,  tiicrc  is  one  continued  allusion  to  the  contests 
at  the  Olympic  games :  exercises  with  which,  and  their  laws, 
the  Philipnians  were  well  acquainted. 

Dither  ivere  already  perfect]  H  ij6ri  TCTcXiiuijtaL,  vor  am  I 
yet  perfect ;  I  am  not  yet  crowned,  in  consequence  of  having 
suffered  martyrdom.  I  ain  quite  satisfied  that  the  apostle  here 
alludes  to  the  Olympic  games;  and  the  word  TeTc\tio)jiai,  is 
the  proof;  for  Ts.\euo6rivnt,  is  spoken  of  tliose  who  have  com- 
pleted their  race,  reached  the  goal,  and  are  honoured  with  the 
prize.  Thus  it  is  used  by  Philo  Allegoriar.  lib,  iii  page  101. 
Edit.  INIangcy,  Wore  ovv  coxpvxrj,  jjaXis'a  i'f.Kpo6opeiv  (viKO<po- 
ocif)  acavTr]v  iroXrixpri ;  apayr.  ovx  orav  Tc\£i(.oO>ii  Kat  0pa- 
Bciwv  Kat  s'tifiavov  a^ioiOrjs;  "  Wlien  is  it,  O  soul,  that  thou 
shalt  appear  to  have  the  victory  ? — Is  it  not  w^hen  thou  shall 
be  perfected,  (have  completed  thy  course  by  death,)  and  be 
honoured  with  prizes  and  crowns  1" 

That  TcXeuoaig,  signified  martyrdom,  we  learn  most  express- 
ly from  Clemens  Alexand.  Stromata,  lib.  iii  page  480.  where 
he  has  these  remarkable  words,  t  eXe  i  w  a  i  v  naprypwv  ko- 
\ovptv,  ovx  ""'  reXos  tov  0tov  b  avdpMiroi  ^Xafitv,  (oj  in  Xonroi, 
aXX'  OTi  reXetov  cpynv  n-yarrns  et'eSei^aro.  "  We  call  martyr- 
dom, TiXttoxTii,  01-  perfection,  not  because  man  receives  it  aa 
the  end,  TcXtto;,  or  co'mpletion  of  life;  but  because  it  is  the 
consummation,  rcXeiov,  of  the  work  of  charity." 

So  Basil  the  great,  Hom.  in  Psal.  cxvi.  ver.  13.  TloTriptov 
a-MTTipiov  Xriipo^iar  tovtc-i,  iiipfov  tni  rev  6ia  tov  paprvpiov 
rcXet  Ota  IV  cpxofiat;  "I  will  receive  the  cup  of  salvation, 
that  is,  thirsting  and  eaniestly  desiring  to  come,  by  martyr- 
dom, to  tlie  consummation." 

So  CEcumenius,  on  Acts  xxviii.  Xlavra  ern  airo  res  KXriaeuig 
TOV  IlavXov,  ficxpi  rni  rcXe  i  oiac  os  avrov,  irpiaKOvra  Kat 
rrevre  ;  "All  the  years  of  Paul,  from  his  calling  to  his  martyr- 
dom, \\  ere  thirty  and  five." 

And  in  Balsamon,  Can.  i.  Ancyran.  page  764.  Tov  tti^ 
TcXe  I  (0  ne  tos  s-t(j>avov  nvaStoacrdai ;  is,  "to  be  crowned 
with  the  crown  of  martyrdom.'' 

JJuschins,  Hist.  EccVes.  lib.  vii.  cap.  13.  uses  the  word 
TcXctovrfl'ii ,  to  express  to  suffer  martyrdom.  1  have  been  the 
more  parli'-ular  here,  because  some  critics  have  denied  that 


Christ ian-i  should  be  diligent 


CHAPTER  in. 


and  fervfni  in  the  way  of  life. 


this  one  thing  I  do,  •  forgetting  those  tilings  which  are  behind, 
and  ^  reaching  fortli  unto  tliose  things  whlcli  are  before, 

14  '  I  press  toward  the  mark  for  tlie  prize  of  J  the  high  call- 
ing of  God  in  Christ  Jesus. 

15  Let  us  therefore,  as  many  as  be  '  perfect,  f  be  thus  minded : 
and  if  in  any  thing  ye  be  otherwise  minded,  God  shall  reveal 
even  this  unto  you. 

16  Nevertheless,  whereto  we  have  alreai'^y  attained,  ^  lei  us 
wall?  '>  by  the  same  rule,  i  let  us  mind  the  same  thing. 

17  Brethren,  ''be  followers  together  of  me,  and  mark  them 
which  walk  so  as  '  ye  have  us  for  an  ensample. 

aPs  45.10.  I.k.S.oa.  3  Cor. -\  l6.-b  1  Cor. 9.24,213.  Hcb.C.  I.— c  2  Tim.4  7,3.  Heb. 
12  l.-ri  Heb.3  l.-e  I  Cor.S.C.&H.'iO.-fl.lal.S.IO.-j  Un.l?,lG.&ir>.S.-li  Oal  6.10  — 
i  Ch.2.2.— k  1  Cor.4  16  &11.1.  Cb.4.9.  1  Theaa.l.e.— 1 1  Pa.5.3.-m  a»l.l.7.&a2l  M. 


the  word  has  any  such  signification.— See  Suicei;  Roscnmill- 
ler,  Maclinigld,'&c. 

St.  Paul,  tlierefore,  is  not  speaking  here  of  any  deficiency  in 
his  own  grace,  or  spiritual  state  :  he  does  not  mean  by  not  be- 
ing yet  perfect,  tliat  he  had  a  hody  of  sin  and  death  cleaving 
to  him,  rmd  was  still  pollutfd  with  indwelling  sin  ;  as  some 
liave  most  falsely  and  dan:<erously  imagined:  he  speaks  of 
liis  not  having  terminated  his  course  by  martyrdom,  which  ho 
knew  would  sooner  or  later  be  the  case.  This  ho  considered 
as  the  T£Xi(W(7(f,  or  perfection  of  his  whole  career;  and  was 
led  to  view  every  thing  as  imperfect  or  unfinished,  till  this 
had  taken  place. 

Dii,l  I  follow  after]  Aioikco  h,  but  I  pursue:  several  are 
pone  before  me  in  this  glorious  way,  and  have  obtained  tiie 
crown  of  martyrdom  ;  I  am  hurrying  after  them. 

That  I  may  apprehend]  That  I  may  receive  those  bless- 
ings to  which  I  am  called  by  Christ  Jesus.  There  is  still  an 
allusion  here  lo  the  Stadium  and  exercises  there :  the  apostle 
considers  Christ  as  tlie  Brabeus,  or  judge,  in  the  games,  who 
proclaimed  the  victor,  and  distributed  the  prizes;  and  he  re- 
presents himself  as  being  introduced  by  this  very  Drabeus, 
or  judge,  into  the  contest;  and  tliis  Brabeus  brought  him  in, 
with  the  design  to  crown  him,  if  he  contended  faithfully.  To 
complete  this  faithful  contention,  is  what  he  has  in  view;  that 
lie  nny  apprehend,  or  lay  hold  on  that  for  which  lie  had  been 
appretiended,  or  taken  by  the  hand  by  Ch-'ist,  who  had  con- 
verted, strengthened,  and  endowed  him  with  apostolical  pow- 
ers, that  he  might  fight  the  good  fight  of  faith,  and  lay  hold  on 
eternal  life. 

1.3.  1  count  not  myself  to  have  apprehended]  Whatever 
gifts,  graces,  or  honours  I  may  have  received  from  Je.^us 
Christ,  I  consider  every  thing  us  incomplete  till  I  have  finisli- 
ed  my  course,  got  this  crown,  and  have  my  body  raised  and 
fashioned  after  His  glorious  body. 

Forgetting  those  things  which  are  behind]  My  conduct  is 
not  regulated,  nor  iiilhienced  by  thatof  others  :  I  consider  my 
calling,  my  Master,  my  leork,  and  iny  end.  If  others  think 
tliey  h.ave  lime  lo  loiter  or  trifle,  1  have  none  ;  time  is  flying! 
Klernity  is  at  liand!  and  my  all  is  at  stake! 

This  one  tiling  I  do]  This  is  the  concern,  as  it  is  the  sole 
business,  of  my  life. 

Reaching  forth]  The  Greek  word  c-rrcKTCiyo^cvoi  points  out 
the  strong  everlions  made  in  the  race;  every  muscle  and 
nerve  is  exerted  ;  and  he  puts  forth  every  particle  of  liis 
strength  in  running.  He  was  running  for  life  ;  and  running 
for  his  life. 

14.  I  press  toward  the  mark]  Kara  (tkottov  Siuko},  I  pur- 
sue along  the  line :  this  is  a  reference  lo  the  tp/iite  line  that 
marked  the  ground  in  the  stadium,  from  the  starting  place  to 
the  goa>,  on  which  the  runners  were  obliged  to  keep  their  eye 
fi.Yod ;  for  they  who  transgressed,  or  tcent  beyond  tliis  line, 
did  not  run  lawfully,  and  were  not  crowned,  even  though 
they  got  first  to  the  goal.  See  the  concluding  oljservalions  on 
1  Cor.  chap.  i.x. 

What  is  called  iKozoi,  mark  or  scope,  here,  is  railed  Kafom, 
the  line,  i.  e.  the  marked  line,  ver.  16.  When  it  was  sanl  to 
i?2o^e)?es  tlie  Cynic,  "Thou  art  now  an  old  man;  rest  from 
thy  labours:"  to  this  he  answered:  Ei  JoXix""  efifmjxov,  trpo; 
rw  TtKci  zici  lie  avzivui,  Kai  jie  ncCWnv  c-irctva,  "  If  I  have  run 
long  in  the  race,  will  it  become  me  to  slacken  my  pace  when 
come  ne^r  the  end;  should  I  not  rather  stretch  forirardV 
Ding.  Laerl.  lib.  (5.  cap.  '2.  sec.  6. 

For  the  prize  of  tlie  high  catling  of  God]  The  reward  which 
God  from  above  calls  me,  by  Christ  .tesus,  to  receive.  The  apos- 
tle still  keeps  in  view,  his  crown  of  martyrdom,  and  his  glo- 
rious resurrection. 

15.  As  many  as  be  perfect]  As  many  as  arc  tboroughly  in- 
elructed  in  Divine  things  ;  who  have  cast  off"  all  depcndance 
on  the  law,  and  on  every  other  system,  for  salvation  ;  and  who 
discern  God,  calling  them  from  aliove,  by  Christ  Jesus,  be 
thus  minded;  be  intensely  in  earnest  for  eternal  life;  nor 
ever  halt  till  the  race  is  finished. 

The  word  tcXcioi,  the  perfect,  is  taken  l;ere  in  the  snmc  sense 
m  which  it  is  taken  1  Cor.  xiv.  20.  Be  not  childken  in  under- 
standing; but  in  understanding  be  ?/CbMEN.  riXrioi  yii/tcOf, 
be  ye  jperfect,  thoroughly  instructed,  deeply  e.vperienced, 
!  Cor.  li.  6.  We  speak  visdoni  among  the  perfect,  ev  rots 
rexetoii;  among  those  who  are  fulh/  instructed  ;  adults  in 
Christian  knowledge,  Eph.  iv.  13.  Till  tee  all  come— unto  a 
perfect  man,  cii  anipa  reXctov  ;  to  the  state  of  adults  in  Chris- 
tianity, Heb.  V.  14.  But  strong  meat  bdongeth  to  them  that 
«'■«  ojf"'^^  O'Se,  rtXn'^v,  the  perfect;  tlioFe  who  are  thorouphlv 
)nf  tructrd  and  p.xpenenccd  in  Pivin'  tilings.     Let  u-:  there 


13  (For  many  walk,  of  whom  I  have  told  you  often,  and  now 
tell  you  even  weeping,  that  thry  are  ""  the  enemies  of  the  cress 
of  Christ : 

19  "Whose  end  is  destruction,  "whose  god  is  theii  belly, 
and  P  irhose  glory  is  in  their  shame,  i  wlio  mind  earthly 
things.)  , 

20  For  '  our  conversation  is  in  heaven  ;  '  from  whence  also 
we  '  look  for  the  Saviour,  the  Lord  Jesus  Christ : 

21  "  Who  shall  change  our  vile  body,  that  it  may  be  fashioned 
like  unto  his  glorious  body,  "  according  to  the  working  where- 
by he  is  able  w  even  to  subdue  all  tilings  unto  him.self. 

12.  CI.  1  ir',IG.— neCor.lI.l.-..  2  Pet .2.1.-0  Ho.ir,  IP.  1  Tim.C.S.  Til.l  U.-p  Hos.4  7. 
2C'.i-.ll,l'i.  G^l  li  l.!.-q  Rom9.fi  ~r  liolie-;  10  Col:!  l,:).-s  .\ci9  l.ll.-l  1  Cor.  17. 
ri'li.l.lO.  Tu.i:  IJ.— uU;nr.lS.43,4a,40.Col.r..4.l  Jo,a.2.— vKp.l.l'J.— \vl  Cor.l5.1it),S7. 

fore,  says  the  apostle,  ai  many  as  be  perfect,  as  Ijuve  entered 
fully  into  the  spirit  and  design  of  the  Gospel,  be  thus  minded — 
viz.  Forget  the  thingi  ichich  are  behind,  and  stretch  foricurd 
along  tlie  mark,  for  the  prixe. 

If  in  any  thi.tg  ye  be  olheripise  'minded]  If  ye  have  not  yet 
entered  into  the  full  spirit  and  de.sigii  of  this'Gos]K'l ;  if  any 
of  you  have  yet  remaining  any  doubts  relative  to  Jewish  ordi- 
nances, or  their  expedicincy  ii'i  Clirisiianity,  God  shall  rerenl 
evert  this  tinto  you ;  for  while  ye  are  sincere  and  upriglit,  GoU 
will  take  care  that  ye  shall  have  full  instruction  in  these  Diviiio 
things. 

IG.  ^Vhereto  ice  hare  already  attained]  Let  us  not  lose  that 
part  of  the  race  which  we  have  already  run ;  let  us  jralk  by 
the  saine  rule,  let  us  keep  tlie  irhitc  line  continually  in  view : 
Let  jis  >nind  the  same  thing,  always  considering  the  glorious 
prize  «-liicli  is  held  out  by  God  through  Clirisi  Jesus,  to  ani- 
mate and  encourage  us. 

The  MSS.,  Versions,  and  Fathers,  of  the  Ale.\andrian  recen- 
sion, or  edition,  and  which  are  supposed  by  Griesbach  and 
others,  to  contain  the  purest  text,  omit  the  wmds  Kavoyt,  to 
avTO  4>pov[iii,  and  read  the  verso  tluis,  ^Mlereunto  we  have 
already  attained,  let  its  ualk ;  or,  accordiJig  to  tchat  ire  hars 
alre'idy  attained,  let  vs  regulate  our  life.  Tliore  is  so  much 
di.sngreement  about  the  above  words  in  i!io  MSS.,  &c.  that  most 
critics  consider  them  as  a  sort  of  gloss,  which  never  made  an 
original  part  of  the  text.  Dr.  Wliite  says,  ceitissime  delenda. 
Most  certainly  they  should  be  obliterated. 

17.  Brethren,  be  follou-ers—ofme]  In  the  things  of  Christ 
let  me  be  your  line;  and  my  writhig,  preaching,  and  conduct, 
your  rule. 

And  mark  them]  'EKorretre  ;  slill  alluding  to  the  line  in  th« 
stadium  :  keep  your  eye  steadily  fixed  on  those  who  icalk,  live, 
as  ye  have  us,  myself,  Timothy,  and  Epaphroditus,  _/or  an 
example. 

18.  i'br  many  walk,  &c.]  The  Judaizing  teachers  continu's 
lo  pi-each,  who  wi.sl)  to  incorporate  circumcision,  and  other 
ordinances  of  the  law,  with  the  Gospel. 

They  are  the  enemies  of  the  cross  of  Christ]  They  rather 
attribute  justification  to  the  Levitictd  sacrifices,  Uiun  to  the 
sacrificial  death  of  Christ  ;  and  tliu.s  they  are  enemies  to  that 
cross,  and  will  net  suffer  per.secution  for  his  sake.  They  please 
the  world,  and  are  in  no  danger  of  reproach. 

I'J.  Whose  end  is  destruction]  Tliis  is  the  issue  of  their  doc- 
trine, and  of  their  conduct.  They  arc  here  described  by  thr(e 
characters— 1.  Their  god  is  tlieir  belly ;  they  live  not  in  any  re- 
ference to  eternity ;  liieir  religion  is  for  time;  and  they  make 
a  gain  of  godliness ;  and  live  only  to  eat,  drink,  and  be  merry. 
2.  Their  glory  is  in  their  shame ;  they  lay  it  down  as  a  proof 
of  their  address,  that  they  can  fare  sumptuously  cvciy  day,  iit 
consequence  of  preaching  a  doctrine  which  flatters  the  pas- 
sions of  their  hearers.  3.  Tiicy  ■mind  earthly  things;  their 
whole  study  and  attention  are  taken  up  witli  earthly  matters; 
they  are  given  to  Ihe  fiesh  and  its  lusts  ;  they  have  no  spiritu- 
ality ;  nor  do  they  believe  that  there  ii"  or  can  be  any  inter- 
course between  God  and  the  souls  of  men: — liut  their /ascf- 
vionsness  and  uncleanness  seem  to  be  principally  intended. — 
See  Kypke.  Despicable  as  these  men  were,  Ihe  apostle's  heart 
was  deeply  pained  on  their  account — 1.  Because  they  held  and 
taught  a  false  creed.  2.  Because  they  perverted  many  by  that 
teaching:  and,  3.  Because  they  themselves  were  perishing 
through  it. 

20.  Our  conversation  is  in  heaven]  'II/jmi' — to  iroXiTtVjtu 
our  city,  or  citizenship,  or  civil  rights.  The  word  properly 
signifies  the  administration,  government,  or  form  of  a  republic 
or  stale:  and  is  Ihu.s  used  by  Demosthenes,  p»Te  107.  2u.  and 
262.  27.  Edit.  Reiske.  It  signifies  also  a  rep'iblic,  a  city,  or 
the  inhabitants  of  any  citv  or  place  ;  or  a  society  of  persons 
living  in  the  some  place,  atid  under  the  same  ru/es  and /cues.— 
See  more  in  Schleustier. 

While  those  cross  and  Jewish  teachers  have  no  city  but 
what  is  on  earth ;  no  right:;  but  what  are  derived  from  their 
secular  conne.xions;  no  society  but  what  is  made  up  of  men 
like  thenuselves ;  who  mind  earthly  things,  and  \\-]wiiC  belly 
is  their  God:  we  have  a  heavenly  city,  the  New  Jerusalem; 
we  have  ri.^hts  and  privileges  which  are  heavenly  and  eter- 
nal; and  our  society  or  felloirship  is  with  God  the  Father, 
Son,  and  Spirit;  the  Fpiriis  of  just  men  made  perfect;  and 
the  whole  church  of  the  firet-born.  ,  We  have  crucified  the 
flesh  with  its  afTections  and  lusts  ;  and  regard  not  the  body, 
which  we  know  must  perieh  ;  but  which  wo  confidently  ex- 
pect shall  be  raised  from  death  and  corruption  into  a  state  of 
immortal  glory. 

2!,  W^ic  :;'tal!  change  our  vile  body]    O;  jwi^xniitrinn  ro 

'2-j'J 


Exhortations  to  moderation, 


PHILIPPIANS. 


prayer,  contenlineni,  <^c. 


CDna  Trii  ra-nvcocrr-vj  !ino)i>;  who  will  refashion,  or  allnr  the 
fashion  and  condition  of  tUe  body  of  nar  hnmilicaion ;  Mfi 
'bodvlliut  i.idead,  adjiulged  to  death  because  of  sin  ;  and  must 
be  putrified,  dissolved,  and  decomposed  :—    .  .    ,        „ 

That  it  may  he  fashionf.d  like  unto  his  glorious  hodij]  Eif 
rjyzu'.^Oai  auTi)'ovji-nop'poi'  t'j)  ao^ixo-TL  rriq  iulrii  amov;  that 
It  may  hear  a  similar  Jnrni  to  the  body  of  his  glory.  That  Is, 
the  bodies  of  true  believers  shall  bo  raised  up  at  the  great  day, 
in  the  sauio  likeness,  immortality,  and  glory,  of  the  glorified 
iiutnanity  of  Jesus  Christ;  and  be  so  thoroughly  chauijed,  as 
to  be  not  only  capable,  through  their  immortality,  of  eternally 
existing;  but  also  of  the  infinite  spiritual  enjoyments  at  the 
right  hand  of  God. 

According  to  the.  trorking]  Ka-arrjv  evf.pyeiav;  according 
to  that  energy  by  which  he  can  bring  all  things  under  sub- 
jection  to  himsef.  Tluis  we  tind,  tliat  the  resurrection  of  tho 
body  is  attributed  to  th:it  power  which  governs  and  subdues 
all  things ;  for  nothing  less  than  the  energy  that  produced  t!ie 
human  body  at  the  beginning,  can  restore  it  from  its  lapsed 
and  degraded  state,  into  that  state  of  glory  whicli  it  liad  at  its 
creation;  and  render  it  capable  of  enjoying  God  tlirougliout 
eternity.  The  thought  of  this  glorious  consummation  was  a 
Bubject  of  the  highest  joy  and  confidence  amongst  the  primi- 
tive Christians.  This  earth  was  not  their  home;  and  they 
passed  through  things  temporal,  so  as  not  to  lose  those  which 
were  eternal. 

I.  The  preceding  chapter,  to  which  tho  first  verse  of  I'^e 
succeeding  should  he  joined,  contains  a  fund  of  matter  the 
most  interesting  that  can  well  be  conceived.  The  apostle 
seems  to  stand  on  the  verge  of  eternity,  and  to  have  both 
worlds  opened  to  his  view.     The  one  he  sees  to  be  tlie  place 


in  vvliich  a  prepai  ation  fur  the  other  is  to  be  attained.  In  the 
Olio  he  sees  the  starliiig  idace,  where  the  Christian  is  to  com- 
mence his  race;  in  the  other,  the  goal  at  which  his  course 
terminates,  and  the  prize  whicli  he  is  tliere  to  obtain.  One  in 
the  place /rowi  and  ofe>- whicli  the  Christian  is  to  run;  the 
other,  is  that  to  which  he  is  to  direct  his  course  ;  and  in  which 
he  is  to  receive  infinite  blessedness.  In  the  one,  he  sees  all 
manner  of  temptations,  and  hinderances,  and  dangers,  standing 
thick  througl)  all  tlie  ground  ;  in  the  othei',  he  sees  the  fore. 
runner,  the  Lord  Jesus,  who  has  entered  into  the  heaven  of 
heavens  for  him;  through  whom,  God  calls  him  from  above, 
Tfjs  oij'tj  /fXivo-tus  Tov  Beov,  ver  14.  for  what  he  hears  in  the 
Gospel,  and  what  be  sees  by  faith,  is  the  calling  of  God  from 
above ;  and  t  herefore  lie  departs  from  this,  for  this  is  not  his  rest. 
2.  The  nearer  a  faithful  soul  conies  to  the  verge  of  eternity, 
the  more  the  light  and  inlluence  of  heaven  are  poured  out 
upon  it :  time  and  life  arc  fast  sinking  away  into  the  shades 
of  deatli  and  darkness;  and  the  effulgence  of  the  dawning 
glory  of  tlie  eternal  world,  is  beginning  to  illustrate  the  blessed 
stat.i  of  tlie  genuine  Christian  ;  and  to  render  clear  and  Intel- 
li,gible  those  counsels  of  God  partly  displayed  in  various  ine.r- 
Iricable providences;  and  partly  revealed  and  seen  as  through 
a  glass  darkly,  in  his  own  sacred  word.  Unutterable  glories 
now  begin  to  hurst  forth;  pains,  afflictions,  persecutions, 
wants,  distresses,  sickness,  and  death,  in  any  or  all  of  its  forms, 

i  arc  exhibited  as  the  way  to  the  kingdom;  and  as  having  in 
the  order  of  God,  an  inelfable  glory,  for  their  result.     Here 

I  are  the  wisdom,  power,  and  mercy  of  God  !  Here  the  patience, 
perseverance,  and  glory  of  the  saints!  Reader,  is  not  earth, 
and  its  concerns,  lost  in  the  eii'ulgencc  of  this  glory  ?-    Arise 

'  and  depart,  for  this  is  not  thy  rest. 


CHAPTE,U  IV. 

The  apostle  exhorts  them  In  standfast  in  the  Lord,  \.  And  be.fecches  Euodias  and  Synt.yche  to  be  of  one-mind  in  Dicine 
tilings,  2.  And  requests  his  true  yokefelloic  to  help  them  to  a  good  understanding,  3.  Gives  them  directions  concerning 
their  temper  and  frame  of  mind,  4 — 7.  And  how  to  act  in  all  respects,  as  becomes  the  purity  and  excellence  of  the  Gos- 
pel :  as  they  had  heard  from,  and  seen  in  him,  8,  9.  Thai:!(S  them  for  their  attention  to  him  in  Ids  captivity,  in  sending 
him  what  was  necessary  for  his  support ;  though  he  had,  learned  lo  be  contented  in  all  situations  in  life,  10 — 14.  Men- 
tions particular  cases  in  which  tltey  had  ministered  to  him ;  promises  them,  through  the  riches  of  glury  in  Christ,  a  sup- 
ply oj  all  their  spiritual  u-ants  ;  and  renders  thanks  to  God,  15 — 20.  Salutes  all  the  saints,  and  those  parlicuiaity  of 
tlie  emperor's  household,  21,  22.  Atid  concludes  with  his  usual  apostolical  benediction,  22.  [A.  JNI.  cir.  40CU.  A.  I),  cir-  02. 
A.  U.  C.  814.     An.  Imp.  Neronis  Cajs.  Aug.  9.] 


rB^HEREFORE,  my  brethren,  dearly  beloved  and  »  longed 
M.  for,  b  my  joy  and  crown,  so  °st.''nd  fast  in  the  Lord,  my 
dearly  beloved. 

2  I  Ijeseech  Euodins,  and  beseech  Synlyche,  ^  that  they  be  of 
the  same  mind  in  the  Lord. 

3  And  1  entreat  thee  also,  true  yoke-fellow,  help  these  women 
■which "  laboured  witli  nic  in  the  Gospel,  with  Clement  also, 
and  irith  other  my  fellow- labourers,  whose  names  are  in  f  the 
book  of  life. 

aCh.l.S.-baC'T.l.H.  Ch.S.Ifi.  1  Thejj.'?.  li),  50.-C  Cli.  l.W.-d  (.IvS.a.  4;  3. 
lO.-eUoiii.lG  3.  Clil.27.-tExoil.oa.3a.  r»iG9.i!5.  Dan.la.1.  Luko  10.20.  Kcv. 
3  5. &  13.8. &.  20.12.(2. 21. 27. 


4  6  Rejoice  in  the  Lord  alway  :  and  again  1  say.  Rejoice. 

5  Let  your  moderation  be  known  unto  all  men.  i>  The  Lord 
is  at  hand. 

6  i  Be  caieful  for  nothing  ;  but  in  every  thing  by  prayer  and 
supplication  with  thanksgiving  let  your  rcqucjits  be  mads 
known  tmto  God. 

7  And  k  the  peace  of  God,  which  pasEttli  al!  understanding, 
shall  keep  your  hearts  and  minds  through  Christ  Jtsu.s. 

8  Finally,  brethren,  whatsoever  things  are  true,  whatsoever 

K  Rom.  1 2.1!!.  ChLVl.  I  Tlicss.  S  16.  1  Pc>.4.  13.-h  Hch.  in.SS.  .Uir.c»  5.S,  ;^ 
I  Hel.4.7.  2Pel.3.8,'.l.  !-'ce  a  Thcae.a.a.-i  P^^.K>.^■^  Fiov.Kj.o.  Mull.C.ZS.  Ll.l.« 
la.aa.   lPel.5.7.—k  John  11.1:7.   Horn. 5.1.  L'ol.'J.lS. 


NOTES.— Verse  1.  Therefore,  my— beloved]  Because  yc 
Tiavc  tliis  armour,  and  those  enemies,  and  God  for  your  sup- 
port; see  lliat  ye  stand  fast  in  Ilini.  This  verse  most  uu- 
questionably  belongs  to  tlie  preceding  cluipter. 

2.  I  beseech  Euodias,  and  beseech  Syntyche]    These  were 
two  pious  women,  as  it  is   generally  supposed,   who  were 
deaconesses  in  tlie  church  at  I'hilippi;  and  who,  in  some 
points  of  doctrine  and  discipline,  had  disagreed.     He  exhorts 
them  to  be  of  the  same  mind  ;  that  is,  to  compose  their  difi'er- 
ences;  and,  if  they  could  not  perfectly  agree,  to  think  and 
let  think;  and  lo  avoid  all  public  ojiposition,  as  their  dissen- 
sion would  strengthen  the  hands  ol  tlu  common  enemy,  and  j 
Htumhle  those  wlm  were  weak.     But  it  is  more  likely  that 
Euodias  was  a  vvoukui,  and  Syntyche  a  man,  and  proliably  I 
tlie  husband  of  Euodias ;  and  that  it  is  Syntyche  which  tho  j 
npostle  calls  true  yoke-fellow  in  the  next  verse.  j 

3.  Help  those  icotnen  which  laboured  with  jne]  Both  in 
the  Grecian  and  Asiatic  countries,  women  were  kept  much 
secluded  ;  and  it  was  not  likely  that  even  the  apostles  had 
much  opportunity  of  conversing  with  tlieni :  it  was  therefore 
necessary  that  they  should  have  some  experienced  Christian 
women  with  thein,  who  could  have  access  to  families,  and 
preach  Jesus  to  the  female  part  of  them.  The  apostle  t^ells  us 
that  certain  women  laboured  with  him  in  the  Gosx>el;  and 
were  assistants  to  others  also  who  had  assisted  him. 

Some  think  the  women  here  were  Euodias  and  Syntyche; 
but  I  rather  incline  to  the  opinion  that  "Zwrvxt,  was  a  male, 
and  Euodias  his  wife.  Euodias  signifies  a  pleasant  scent; 
Syntyche,  fortunate.  There  have  been  a  number  of  con- 
jectures who  these  persons  were;  and  who  is  meant  by  tlie 
true  yoke-fellow ;  but  as  there  is  nothing  certain  known  on 
the  subject,  it  is  useless  to  propagate  conjecture. 

With  Clement  also]  Supposed  to  be  tlie  same  who  was 
afterward  bishop  of  Rome ;  and  who  wrote  an  epistle  to  the 
Corinthians,  which  is  still  extant. 

Whose  names  are  in  the  Itook  of  life]  Who  are  genuine 
t^liristians ;  who  are  enlisted  or  enrolled  in  the  armies  of  the 
Loid;  and  have  received  a  title  to  eternal  glory.  The  reader 
IS  requested  to  refer  to  the  note  on  Exod.  xx.\ii.  32,  33.  and 
the  concluding  observations  at  the  end  ol  tha'  chapter;  where 
the  wilting  in,  and  b'otHns  out,  of  Uie  book  of  life,  are  par- 


ticularly  considered ;  and   the  difiicuilies  on  the  subject  re. 
moved.  _  See  also  on  Luke  x.  20. 

4.  Rejoice  in  tlie  Lord  alway]  Be  conlinually  happy  ;  but 
this  you  can  find  only  in  the  Lord.  Genuine  hajipinc'-'s  is 
spiritual;  as  it  can  only  come  from  God  ;  so  it  inl'allibly  lends 
lo  Ilim.  The  apostle  repeats  the  exhortation,  to  show  not 
only  his  earnestness,  but  also  that  it  was  God's  will  that  it 
should  be  so;  and  that  it  was  their  duty  as  well  as  interest. 

.0.  Let  your  moderation  be  kiiown]  The  word  tTrieiKrii  \ti 
of  very  extensive  signification  ;  it  means  the  same  as  £iri£i/i-£ia, 
mildness,  patience,  yieldingness,  gentleness,  clemency,  mode- 
ration ;  unwillingness  to  litigate  or  contend  ;  but  moderation 
is  expressive  enough  as  a  general  term.  "Moderation,"  says 
Dr.  i\l'Knight,  "means  meekness  under  provocation,  readiness 
to  forgive  injuries,  equity  in  the  iiianagement  of  business, 
candour  in  judging  of  the  characters  and  actions  of  others; 
sweetness  of  disposition,  and  the  entire  government  of  lliu 
passions." 

7'he  Lord  is  at  hand]  A  phrase  soiTiething  similar  to  the 
Maran  Aiha  of  1  Cor.  xvi.  £2.  The  Lord  is  Judge,  and  is  at 
hand  to  punish.  Schocttgen  supposes  from  this  verse,  taken 
in  connexion  with  the  preceding,  that  Euodias  and  Syntycho 
were  of  a  c/uarrelsome  disposition  ;  and  hence  the  exhortation 
and  threatening  in  the  third  and  fifth  verses. 

0.  lie  carefvl  for  nothing]  U>iikv  tiCpiianiTe;  be  not  anxious- 
ly solicitous  ;  do  not  give  place  to  carking  care,  let  what  will 
occur:  for  anxiety  cannot  change  the  state  or  condition  of  any 
thingfronibad  togood  ;  butwill  infallibly  injuroyonrown souls. 

By  prai/er  and  supplication]  God  alone  can  help  you; 
He  is  disposed  to  do  it ;  but  you  must  ask  by  prayer  and  sup- 
plication :  without  this,  he  has  not  promised  to  help  you. 

With  prayer ;  solemn  application  to  God  from  a  sense  of 
want.  Svpplicotimi ;  continuance  in  earnest  prayer.  With 
thanksgiving ;  for  innumerable  favours  already  received; 
and  for  dangers,  evils,  and  deaths,  turned  aside.  And  let  your 
son's  be  found  in  this  exercise,  or  in  the  disposition  in  which 
this  exercise  can  lie  performed;  at  all  times,  on  all  occasions, 
and  in  all  places. 

7.  And  the  peace  of  God]  That  harmonizing  ofal!  passions 
ami  appetites',  which  is  produced  by  the  Holy  r-pirit;  and 
arises  lioiii  a  lci;lc  of  pardon,  and  the  favour  of  God. 


The  apostle's  suljccliun  to 


CHAPTER  IV. 


the  dU-pnijation  cj"  PforiJciice. 


Jiiiigs  are  '  honest,  whatsoever  iliiiig'^  are  just,  whatsoever 
things  are  pure,  whatsoever  things  are  lovely,  "' wlmtnocver 
things  are  of  good  report ;  if  there  be  any  virtue,  and  if  there 
be  any  praise,  think  on  tliese  thingf!. 

9  "Those  tilings,  wliich  ye  havehuth  learned,  and  received, 
and  heard,  and  seen  in  me,  do  :  and  °  the  iJod  of  peace  shall 
be  with  you. 

10  But  I  rejoiced  in  the  Lord  greatly,  that  now  at  tlic  last 
P  your  care  of  uie  '  hath  flourished  again  ;  wherein  ye  were 
al.so  careful,  but  ye  lacked  opportunity. 

11  Not  thai  I  speak  in  rcspi'ct  of  wnnt :  for  I  have  learned,  in 
whatsoever  statu  I  am,  '  l/ierewilh  to  tir  content. 

12  "  I  know  both  how  to  be  abased,  and  I  know  how  to  abound  : 
every  where  and  in  all  tliin;;.s  I  am  instriioted  botli  to  be  full 
and  io  bo  hungry,  both  lo  abound  and  to  siifTcr  n.'^ed. 

13  I  can  do  all  thing's  '  through  Ch'.ist  which  strcngthcneth 
me. 

11  Notwithstandiu?  ye  have  well  done,  that " ye  did  couimu- 
nicr.ie  with  mv  affliction. 

15  Now,  y^  I'hilippians,  know  al.^o,  that  in  the  beginning  of 
Ihe  Gospel",  when  1  departed  from  Macedonia, »  no  church  coai- 

I  Or,  venerable -m  I  TI.e.-s  .=i.a.-n  Cli.:i.  17.— o  Rom.lr!  31  t  Il5.f20.  ICor.H  K';. 
2Cor.i;i.ll.  I  ■I'liTOs.j  a  Heh  1  lyO.— [)  ^O.-.  1 1.9.-q  Or.is  revive;!.— r  1 'lira. 6.6, 
e.-s  I  Coi-.'l.U.  acor.O.lO.fc  li.r/.-t  .lohn  15.3.  2Cor.lS.9. 


Sh(dl  heep  your  liearts]  il^^onprjjti ;  sliall  keep  tliera  as  in 
n  sli'due  pl'ice,  or  caslle.  '\anr  hearts ;  tlie  seat  of  all  vour 
airections  and  passions: — and  iiiinil-: ;  your  understanding, 
judgment,  and  conscience.  Thmugh  Christ  Jesus  ;  ly  wlioni 
ye  were  brought  into  tills  state  of  favour;  through  whom,  ye 
are  preserved  in  it;  and  !«  whom,  ye  possess  it;  for  Christ 
keeps  that  heart  in  peace  in  which  he  dwells  and  rules.  This 
peace  pns.^eth  all  undeistandins  :  it  is  of  a  very  difTerent  nn- 
tore  from  all  that  can  arise  from  human  occurrences:  it  is  a 
peace  which  Christ  has  purchased,  and  which  God  dispenses  : 
it  is  felt  by  all  the  truly  godly,  but  can  be  explained  by  none  : 
it  is  communion  with  the  Father,  and  his  i^on  Jesus  C'lirisI, 
tiy  the  power  and  influence  of  the  Ifoly  Ghost. 

8.  Finall'j,  /brethren]  The  object  of  the  apostle  is  to  rerom- 
mcuid  holiness  and  righteousness  lo  them  in  every  point  of 
view  ;  and  to  show  that  the  Gospel  of  Christ  rcipnres  all  its 
professors  to  have  the  mind  that  was  in  Christ;  and  to  ipal/c 
as  he  himself  also  walked.  That  they  were  not  to  attend  to 
one  branch  of  riijliteousiiess  or  virtue  only,  but  to  every  tiling 
by  which  they  might  bring  honour  lo  God;  good  to. their  fel- 
low-creatures ;  and  credit  to  themselves. 

IVhatsocrf-r  things  are  true]  'Oaa — nXijO/;;  all  that  is 
agreeable  to  unchangeable  and  eternal  truth.  Whether  that 
which  is  lo  be  learnt  from  the  naltire  and  stale  of  created 
things  ;  ortiiat  which  comes  immediately  from  God  by  reve- 
lation. 

Whatsoever  thiuqs  are  honest]  'Ocra  ctyva  ;  wliatever  is 
grave,  decent,  and  renerahle.  Whatever  becomes  you  as  men, 
u.s  citizens,  and  as  Christians:— 

Whatsoever  things  arc  Just]  'Oaa  SiKaia  ;  whatsoever  is 
agreeable  to  justice  and  righteousness.  All  that  ye  owe  to 
God,  to  your  iieiglibour,  and  to  yourselves  : — 

Wliat-toerer  things  are  pure]  'Oo-a  ayva  ;  whatsoever  is 
chcutte.  In  reference  to  the  stale  of  the  mind,  and  to  the  acts 
(if  Ihe  tjody  :— 

Whatsocter  things  are  lovely]  'Oth  TTpoa(piXiT,  whatsoever 
i.s  amiahle  on  its  own  account,  and  on  account  of  its  uscf^ul- 
uess  to  others,  whether  in  your  conduct  or  convei"salion  : — 

Whatsoever  things  me  of  good  report]  'Oja  tv(pr)jxa;  what- 
f-'oever  things  the  ]>uljlic  agree  to  acknowledse  as  useful  and 
profttah'e  to  men;  such  as  charitable  institutions  of  every 
Kind  ;  in  which,  genuine  Christians  should  ever  take  the 
lead. 

//"there  be  any  virtue]  If  they  be  calculated  to  promote 
the  general  gorjd  of  mankind  ;  and  are  thus  p;-«;»-e- worthy  :— 

Think  on  these  things.]  Ksteem  tliem  highly,  recuinniend 
them  heartily,  and  practise  tliem  fervently. 

Instead  of  £i  rij  crraivoi,  if  there  he  any  praise, several  emi- 
nent MSS.  as  D'EVC.  udi\  dTts-nfrig,  of'/cnouledge ;  and  the 
Vulgate  and  the  Itala  have  discipline,  of  discipline ;  but 
none  of  these  appears  to  be  an  original  reading. 

9.  Those  things  tchich  ye  have— learned]  From  my  preach- 
ing and  writing; 

And  received]    By  faith,  as  a  revelation  from  God. 

And  heard]  From  my  preaching,  and  that  of  those  who 
laboured  with  me,  a?id  heard  from  me,  in  my  private  com- 
munications with  you  ;  and  heard  of  mn  from  otherchurclies; 

And  see?!  in  mc]     While  living  and  labouring  among  you  ; 

Do]    Take  them  for  the  rule  of  your/oi'M  and  practice. 

And  the  God  of  peace]  He  who  is  the  author  of  peace,  the 
lover  of  peace,  and  the  maintainer  of  peace ;  He  who  has 
made  peace  between  heaven  and  earth,  by  the  mission  and 
sacrifice  of  his  Son  ;  shall  be  ever  with  you,  while  you  be- 
lieve and  act  as  here  recommended. 

10.  Put  I  rejoiced  in  the  Lord]  Every  good  comes  from 
God,  either  iramedialelv  from  his  juYividence  or  from  his 
grace;  therefore  the  auoslle  thanks  God  for  t lie  kindness  of 
the  Philippians  towards  liim  ;  for  it  was  God  ihat  gave  them 
the  power,  and  directed  their  hearts  to  use  it. 

Hath  flourished  again]  They  had  helped  him  before,chap. 
II.  2.  they  had  ceased  for  a  tim'e,  and  now  they  began  again. 
This  is  evidently  designed  by  the  apostle  as  the  word  arcda\c7e 
implies,  whicli  i.=  a  metaphor  taken  from  the  rcvivit-ccncc  oi 


muuicateJ  with  me  as  concerning  giving  and  receiving,  but 
ye  only. 

16  For  even  in  Theasalnnica  ye  sent  once  and  again  unto  my 
necessity. 

17  Nut  because  I  desire  a  gift :  but  1  desire  ^'-  fruit  that  may 
abound  to  your  ailcount. 

1^  Hut  "  i  have  all,  and  abound  :  I  am  full,  having  received 
'of  Epnphroditus  the  things  iruich  trere  sent  from  you,  'an 
odour  of  a  sweet  smell,  °  a  sacrifice  acceptible,  well  pleasing 
M  Gi'd. 

19  I!ut  my  God  ^  sh-dl  supply  all  yonr  need  '  according  to  his 
riches  in  glory  by  Christ  .lesiis. 

20  >'  Now  unto  God  and  our  Father  he  glory  for  ever  and  ever. 
Amen. 

21  Salute,  every  saint  in  Christ  Jesus.  The  brethren  '  which 
are  with  me  greet  you. 

22  All  the  saints  salute  you,  f  chiefly  tlipv  that  are  of  Ccsar'.'s 
hou.sehold.      '^ 

2.'3  '  The  grace  of  our  Lord  Jesus  Christ  he  with  you  all.  Amen. 
^  It  was  written  to  the  I'hilippians  from  Rome  by  Ijiaphro 

ditus. 
II  Til  1  -.-vSCnr.n  5.  5.-wRom.l5.';'<    Ti-.3.14.-j:  Or,)  li.i- e  re  five.)  all — 
Y  S;''-^ '^r^  ""•'  '•*  ''■•-"■'Our.*  la-bPr-aiO  I.  2Co7.0  S.-c  Knli.  l.T.itlie.- 
dRoin.ie.a?.  Giil.l.S.-cQal.l  a-f  Ch.l. 13.— flioin. 10.44. 


flowers  in  spring,  which  seemed  dead  in  uinter.  For  the 
lime  ill  which  they  wore  appaieiiily  remiss,  he  makes  a  deli- 
cate apology  ;  Ye  uere  careful,  but  ye  lacked  opportunity ; 
or  rather,  tiKaipciade,  ye  had  not  ability;  ye  ii:antcd  the 
means ;  as  the  word  sometimes  implies. 

11.  Xot  that  I  speak  in  respect  of  icant]  I  am  quite  un- 
concerned in  this  respect;  leaving  the  whole  of  my  support, 
wliilc  bound  for  the  testimony  of  Jesus,  to  the  providence 
of  God. 

for  I  hare  learned]  I  am  so  satisfied  with  the  wise  provi- 
dence and  goodne.ss  of  God,  that  I  know  whatever  He  deter- 
mines, is  the  best;  and  therefore  I  am  perfectly  contented 
that  he  should  govern  the  worhl  in  that  way  which  seems 
best  to  his  Godly  wisdom.  How  true  is  the  proverb,  a  coji- 
tented  mind  is  a  continual  feast.  What  do  wc  get  by  mur- 
muring and  complaining'? 

12.  I  /mow  how  to  be  abased]  I  have  passed  through  all 
these  states;  I  know  how  \tj  conduct  myself  in  each;  and 
how  to  e.ttract  good  from  Ai.  Aaid  no  had  passed  through 
these  things,  especially  Ihe  nowkihips,  so  that  he  had  learnt 
the  lesson  perfectly,  as  the  word  nr.fixirj^ai  imidies  :  he  was 
thorougldy  instructed:  UiWy  initiated  into  all  the  mysteries 
of  jioverly  and  want;  and  of  the  supporting  hand  of  God  in 
the  whole.  See  here  the  slate  to  which  God  permitted  his 
chief  apostle  lo  be  reduced  .'  And  pee  how  jiowerfully  the 
grace  of  Christ  sujiporled  him  under  Uie  whole  !  How  few 
of  those  who  are  called  Christian  ministers,  or  Christian  men, 
have  learnt  this  important  leseon  !  When  want  or  affliction 
comes,  their  complaints  are  loud  and  frequent ;  and  they  are 
soon  at  Ihc  end  of  their  p;Uience. 

1.;.  /  can  do  all  things]  It  v.-as  not  a  habit -which  he  had 
acquired  hy  frequent  exercise,  it  was  a  dispositi<m  which  he. 
had  by  grace;  and  he  was  enabled  to  do  all  by  the  power  of 
an  indwelling  Christ.  1'hrough  him  irhoslrengthenelh  me,  is 
the  reading  of  some  of  the  be'st  ?kIr^S.,  Versions,  and  Fathere. 
The  word  Xpi^-o),  Christ,  being  omitted. 

14.  Ye  have  well  done]  Though  I  have  learnt  all  these  im- 
portant lessons,  and  am  never  miserable  in  want,  yet  ye  have 
done  well  in  sending  me  relief  in  the  time  of  affliction. 

1.'5.  In  the  beginning  of  the  Gospel]  When  having  prearhed 
to  you,  I  went  forth  into  Macedonia,  I  received  help  from 
none  of  the  churches  which  I  had  founded,  but  from  you 
alone.  I  received  nothing  from  any  others  ;  and  nothing  was 
offered  me. 

16.  I'Vir  even  in  Thessalonica]  While  labouring  to  plant 
the  church  thnre  ;  he  was  .supported  partly  by  working  with 
his  hand',  1  Thess.  ii.  9.  2  Thess.  iii.  7— 9'  and  partly  by  the 
contributions  sent  hiirufrom  Philippi.  Even  the  Thessaloni- 
ans  had  contributed  little  to  his  maintenance  ;  this  is  not  spo- 
ken to  their  credit. 

17.  Not  because  I  desire  a  gift]  I  do  not  speak  thus  to  in- 
cite you  to  send  me  a  farther  gift ;  I  speak  this  on  the  general 
subject,  because  I  wish  you  to  bear  such  fruit  as  shall  abound 
to  your  account  in  the  day  of  the  Lord. 

15.  I  hare  all]  Ve  have  now  sent  me  so  much  by  Epaphro- 
ditus,  that  I  abound  in  all  the  necessaries  ol^  life. 

JIaring  received — h/ie  things]  Probably  a  supply  of  c/oMe.?, 
and  such  like  necessuyies,  as  well  a-  of  money. 

An  odour  cf  a  street  smell]  Alluding  to  the  sacrifices  ofTer- 
ed  up  under"  the  law.  With  what  ye  have  done  to  me,  his 
servant,  God  is  well  pleased.  PeeEjilics.  v.  2.  and  tlie  note  there. 

19.  My  God  shall  supply  all  your  need]  As  you  have  given 
to  me  in  my  distres.s,  God  will  never  sutTer  you  to  want 
without  raising  up  help  lo  you,  as  He  raised  you  up  for  help 
to  me. 

According  to  his  riches]  His  fulness  is  infinite ;  and  tluxiugh 
Christ,  whose  followers  we  are.  He  will  dispense  every  requi- 
site blessing  of  providence,  grace,  and  glory,  to  you. 

20.  JVnw  tinio  God  and  our  leather]  God  is  our  Father  in 
Christ  Jesus;  and  such  pity  as  a  father  hath  for  his  children, 
such  has  the  Lord  for  them  that  fear  Him  :  as  a  father  is  con- 
cerned for  Ihc  support  and  life  of  his  children,  so  is  God 
concerned  for  vou.     A  father  may  be  poor,  and  unable  to  he\', 

261 


Prvrocc. 


COLOSSIAN.S. 


Preface. 


his  ii'nst  beluvpil  chiliiren  ;  Ood,  your  Ffither,  is  infinite  in  the 
ricliCK  of  his  grace  and  glorv  ;  and  out  of  his  abundance  we 
have  all  received,  and  grace  for  grace.  Therefore,  to  God  our 
t'ulher  be  glory  for  ever  and  ever! 

21.  Salute  every  saint]  Remember  to  present  my  affection. 
at.!  wishes  to  every  Christian  at  Phili))pi. 

7'he  brclhrcn  which  are  with  me]  Those  who  were  fellow- 
labourers  with  him,  generally  snjiposcd  to  be  Arista rchus, 
Mark,  Justus,  Epapiiras,  Lake,  and  Dcmas.  See  the  end  of 
the  epistles  to  the  Colossians  and  to  Philemon. 

■22.  All  the  sainlit]  All  the  Cliristians  now  at  Rome. 
They  that  are  of  Cesar's  household]  Nero  was  at  this 
time  emp;ror  of  Rome;  a  more  worthUss,  cniel,  and  diabo- 
lic wretch,  never  disgraced  the  name  or  form  of  man  ;  yet  in 
his  family  there  were  Christians  ;  but  whether  this  relates  to 
membersof  the  imperial  family,  avto  guards,nrcourtiers,  or 
fo  servants,  we  cannot  tell.  If  even  sonjc  of  Itie  slaves  were 
converted  tu  Christianity,  it  v\'ould  be  .=:uniciently  marvellous. 
Co.^vcrts  to  Christianity  in  this  family  there  certainly  wen; ; 
and  this  shows  liow  powerfully  the  blvinc  v.-ord  had  been 
preached  and  spread.  That  the  empress  Poppea  may  have 
been  favourably  inclined  to  Christianity  is  possible  :  for  Jose- 
phus  relates  of  her,  Antiq.  lib.  x.x.  cap.  7.  Otoatjirii  yap  riv,  she 
was  a  worshipper  of  the  true  God:  it  is  not  likely,  therefore, 
that  she  threw  any  hinderances  in  tlie  way  of  her  servants, 
who  might  wish  to  embrace  the  Chrialian  t'ai'h.  St.  Jerom, 
in  Philera.  states  that  hit.  Paul  liad  converted  many  hi  Cesar's 
family;  for,  a  Crzsare  missus  in  cnrcercm,  notior  familim 
ejus  foetus  ;  persecutoris  Christi  domiivi  fecit  Ecclesiam. 
"For,  being  by  the  empeVor  cast  into  prison,  he  became  the 
-acre  known  to  his  family  j'und  lie  turned  the  house  of  Christ's 
persecutor  into  achurcli."  Some  imagine  that -S's^ecn,  the  pre- 
ceptor of  Nero,  and  the  poet  Lucan,  were  converted  by  St. 
Paul ;  and  there  are  still  e.ttant,  and  in  a  M.S.  now  before  mCr 
letters  which  profess  to  have  passed  between  Paul  and  Seneca : 
but  they  are  worthy  of  neither.  They  have  been  printed  in 
some  editions  of  Seneca's  wov'as.    See  the  remarks  below. 

23.  The  grace  of  our  Lord]  The  usual  apostolical  benedic- 
tion, which  has  often  occurred  ;  and  hern  more  than  once  ex- 
plained. See  on  l{oni  i.  7.  and  Galat.  vi.  18.  The  word  rini.iu, 
our,  is  omitted  by  many  MSS.  and  several  vereion.s,  which 
simply  read,  7'he'grace  of  the  Lord  Jesus  Christ. 

Be  with  you  all]  Instead  of  Travrcov,  all,  TlvsvjiaTi,  Spirit,  is 
the  reading  of  .\DF.FG.  several  others,  v.-iih  the  Coptic,  Sahi- 
die,  jElhiopic,  Armenian,  Vulgate,  and  Itala ;  besides  several 
of  the  Fathers. 

There  arevarioussubscripti.ms  to  this  epistle  in  the  different 
MSS.  and  Ver.=;ions.  In  the  common  Greek  text  it  stands  thus  : 
Written  to  the  Philippiansfrom.  Home  by  Epaphrodilus.  The 
Epistle  to  the  PhilipiHaTis  was  ipriflen  from  Pome,  and  sent 
by  EpaphroditUh-,  f^vniAC.  To  the  Philip'pians,  iETHiopic.  The 
cndnfthi'.  Epistle;it  was  wrillfn  at  Pome,  and  sent  by  Epaph- 
rodilus, AHABtc.  'J'he  Pliilippians,  by  Timothy  and  Epaph- 
rodilus, Copno. 

I.  The  MSS.  generally  agree  with  the  Versions;  and  all 
unite  in  stating  that  this  epistle  was  written  and  sent  from 


Rome  :  so  that  tlic  common  aub.scriptioii  may  well  stand. 
Yet  there  have  been  some  strong  objections  made  against  this, 
n.s  far  as  the  place  is  concerned.  Some  foreign  critics  have 
maintained,  that  were  it  to  be  granted  that  the  apostle  was  now 
a  prisoner  for  the  testimony  of  Christ,  yet  it  does  not  follow 
that  ho  was  a  prisoner  at  Rome ;  for,  he  himself  tells  us,  2  Cor. 
xi.  23.  that  he  was  in  prisons  more  abundant ;  and,  conse- 
quently, he  vniglit  he  in  prison  somewhere  else  :  but  they  have 
gone  farther,  and  denied  that  this  epistle  was  written  while 
Puul  was  a. prisoner,  that  he  had  been  already  liberated;  and 
that  of  tliis  there  arc  several  evidences  in  the  epistle  itself. 
J.  Christopher  Wolf,  in  his  CuroR,  has  considered  all  these 
objections  in  detail,  and  appeara  to  have  answered  them  in  a 
very  satisfactory  manner.  That  St.  Paul  was  now  in  prison, 
these  words  soem  clearly  to  prove,  chap.  i.  16.  The  one 
preach  Christ  of  contention,  not  sincerely,  supposing  to  add 
affliction  to  mj  bonds.  This  strongly  argues  that  he  was  then 
suiTering  imprisonment,  and  that  certain  persons  of  perverse 
minds  preached  the  Oospel  in  such  a  way  as  was  calculated 
to  make  his  bonds  still  more  grievous.  And,  as  he  sends  tho 
salutations  of  saints  which  were  of  Cesar's  household,  it  seems 
most  evident  that  he  was  then  at  Rome;  a.^,  had  he  been  .t 
l)risoner  in  any  o\'  l\\e  provinces,  it  is  not  likely  that  he  would 
send  to  Philippi  the  greeting.?  of  those  who  lived  at  Rome. 

2.  The  cause  of  this  imprisonment  lias  been  variously  un- 
derstood. Theodorus  Metochila  says,  it  was  in  consequence 
of  his  having  converted  Nero's  baker,  and  one  of  his  concu- 
bines, at  which  the  emperor  being  enraged,  ordered  him  to 
be  cast  into  prison  :  but  the  authority  on  which  this  rests,  Is 
scarcely  sufficient  to  render  it  credible. 

3.  Paul  is  generally  allowed  to  have  been  twice  imprisonetl 
at  Rome  :  this  was,  without  doul)t,  tho  first  time  of  his  being 
there  in  bonds  ;  as  there  is  every  appearance  that  he  was  de- 
livered after  this  :  but  his  second  imprisonment  issuer}  in  his 
martyrdom.  Evei^y  apostle  of  God  is  immortal  til)  hia  work 
is  done.  Paul  became  a  martyr  when  God  saw  that  tlierc 
was  no  farther  need  either  for  his  preaching  or  his  writing  : 
he  had  kept  and  defended  the  faith,  and  had  finished  hii> 
course ;  God  took  him  then  from  the  evil  to  come,  and  crown- 
ed him  with  the  glory  which  his  Redeemer  had  provided  for 
him  ;  in  reference  to  which  he  lived,  and  after  which  he  haJ 
continually  aspired. 

4.  Reader,  be  thankful  to  God,  who,  in  pity  to  thy  weahne??, 
has  caused  thee  to  believe  and  enjoy,  and  not  to  suffer  for  his 
sake.  It  is  not  for  us  to  caret  seasons  of  marlytdom  ;  we  fliuJ 
it  difficult  to  be  faithful,  even  in  ordinary  trials  :  yet  as  d- 
fence.'i  may  come,  and  times  of  sore  trial  and  piT>of  may  ocenr, 
we  should  be  prepared  for  tbein  :  and  we  should  know  that 
nothing  less  than  Christ  in  us,  the  hope  of  glory,  will  t-nablft 
us  to  stand  in  the  cloudy  and  dark  day.  Let  us,  therefore,  put 
on  the  whole  armour  of  God,  and  fighting  under  the  Captain 
of  our  salvation,  expect  the  speedy  destruction  of  every  in- 
ward foe;  and  triumph  in  the  assurance,  that  death,  the  last 
enemy,  will,  in  his  destructions,  shortly  be  brought  to  a  per 
petual  end.  Hallelujah  !  T^'e  Lord  God  Omnipotent  reignetSi 
— Amen,  and  Amen. 


THE  EPISTLE  OF  PAUL 


PREFACE  TO 

THE  APOSTLE  TO  THE  COLOSSIANS. 


Coi.ossE,  or  rather  Colassa  ;  (see  on  chap.  i.  1.)  was  a  city 
ol  Phrygia  Pacatiana,  now  a  ])arl  of  Natalia,  in  Asia  Minor, 
seated  on  an  eminence  on  the  south  side  of  the  river  Maean- 
(ler,  now  Meinder,  near  to  the  place  where  the  river  Lycus 
•■nters  the  earth,  and  begins  lo  run  under  ground,  whil^h 
course  it  continues  for  about  three  quarters  of  a  mile,  before 
U  emerges  and  falls  into  tlie  Micandi'r.  Of  this  ancient  city 
not  much  is  known ;  it  was  situated  between  Laodicea  and 
ilierapolis,  and  at  an  equal  distance  from  either  ;  and  to  this 
place  Acrxcs  came  in  liis  expedition  against  Greece. 

The  government  of  this  city  is  said  to  have  been  democra- 
tic; and  its  first  magistrate  bore  tho  title  of  ylrc/w;;  and  Prm- 
tor.  The  Macedonians  transferred  Colossc  to%the  Persians; 
und  it  afterward  passed  under  the  government  of  the  Scleu- 
cidcB.  After  the  defeat  of  Antiochus  III.  at  the  battle  of  Mag- 
nesia, it  became  subject  fo  Eumenes,  king  of  Pergarnus  :  and 
when  Attains,  the  last  of  his  successors,  bequcatlied  his  domi- 
nions to  the  Romans,  this  city,  with  the  whole  of  Phrygia, 
formed  a  part  of  the  nroconsuiar  province  of  Asia  ;  which  di- 
vision subsisted  till  the  time  of  Constantine  the  Great.  After 
the  time  of  tliis  cnip^ror,  Plirygia  was  divided  into  Phrygia 
Pacatiana,  and  Phrygia  Salutari.s :  and  Colosse  was  the  sixth 
city  of  thic  firfct  division. 

The  ancient  city  of  Colosse  has  been  extinct  for  nearly 
eighteen  hundred  years;  for  about  the  tenth  year  of  the  em- 
peror Nero,  about  a  year  after  the  writing  of  thi.'s  epistle,  not 
only  Colossc,  but  Laodicea  and  Hierapolis,  were  destroyed  by 
iin  earthquake,  according  to  Eusebius  :  and  the  city  wliich  was 
raised  in  the  place  of  tlie  former  was  called  Chonos  or  Konos, 
which  name  it  now  boars.— See  New  Encyclopedia.  On  mo- 
dern mnjyg,  K.onos  is  situated  about  twenty  miles  N.  E.  of 
fHgnizlu,  in  l:.t  about  3»".  north,  and  long"  29",  Ifi',  east  of 
I  ondoiv 

2G0 


The  epistle  to  this  city  appears  to  have  been  written  abotit 
the  same  time  with  that  to  the  Philippians,  viz.  towards  the 
end  of  the  year  C2,  and  in  the  ninth  of  the  emperor  Nero. 

That  the  two  epistles  were  written  about  the  same  time,  is 
rendered  [irobable  by  the  following  circumstance: — In  tho 
EpiFtle  lo  the  Philippians,  chap.  ii.  19.  St.  Paul  purposes  lo 
send  Timothy  to  Philippi,  who  was  then  with  him  at  Rome, 
that  he  might  know  their  state.  As  Timothy  joins  with  the 
apostle  in  the  salutation  at  the  beginning  of  this  epistle,  it  is 
evident  that  he  was  still  at  Rome,  and  had  not  yet  been  sent  to 
Philippi  ;  and  as  St.  Paul  wrote  the  former  epistle  nearly  at 
the  close  of  his  first  imprisonment  at  Rome,  the  two  epistles 
must  have  been  written  within  a  short  space  of  each  otuer. 
See  the  Preface  to  the  Epistle  to  the  Philippians. 

When,  or  by  tchom,  Christianity  was  first  preached  at  Co- 
losse,  and  a  church  founded  there,  we  cannot  tell;  but  it  is 
most  likely  that  it  was  by  St.  Paul  himself,  and  during  the 
three  years  in  which  he  dwelt  at  Ephesus ;  for  he  had  then 
employed  himself  with  such  zeal  and  diligence,  that  wc  are 
told.  Acts  xix.  10.  "That  all  they  that  dwelt  in  Asia  heard  the 
word  of  the  Lord  Jesus,  both  .lews  and  Greeks."  And  that 
Paul  preached  in  Phrygia,  the  district  in  which  this  city  wa.s 
situated,  we  learn  from  Ac.ts  xvi.  6.  "  Now  when  they  had 
gone  through  Phrygia  and  the  region  of  Galatia ;"  and  at 
another  time  wc  find  that  "  he  went  over  all  the  count\y  of  Ga- 
latia and  Phrygia  in  order,  strengthening  all  tlie  disciples." 
Acts  xviii.  23.  It  has,  however,  been  argued  from  chap.  ii. 
ver.  1.  of  this  epistle,  that  Paul  had  never  been  at  Colosse  ;  for 
he  there  says,  /  would  that  you  /cneie  lehat  great  conflict  I 
hare  for  you,  and  for  them  at  Laodicea,  andfnr  as  many  n.t 
hare  not  seen  my  face  in  the  flesh.  But  the  consequence 
drawn  from  these  "words  does  not  absolutely  follow.  Dr. 
T.ardner  alleges  a  variety  of  considerations   which   induced 


f>alulation  of  Paul  and  'ISmothu 


CIIAPTKR  I. 


to  till-  chiirih  at  Culussr. 


him  to  believe  that  the  cUurclies  of  Colosse,  and  Laodicea,  ' 
were  founded  by  St.  I'aul,  viz.  | 

1.  That  the  apostle  was  twice  in  Plnygia,  in  which  were  , 
Colosse,  laodicea.  and  Hierapoha,  see  llie  places  above  quoted, 
from  tlie  Acts  of  tho  Apostles. 

2.  That  he  does  in  eftect,  or  even  e.vpressly  say,  that  he, 
had  dispensed  the  Gospi'l  to  the  Ci)lossians,  chop.'  i.  21—25.  | 
See  particularly  the  23d,  2-)th,  and  2olh  verses.  | 

3.  From  several  pn.'^sagcs  m  the  epistle  it  appears,  that  the 
apostle  does  not  speak  as  tn  strangers,  but  to  acquaintances,  , 
disciples,  and  converts.     Some  think  that  Epaphras,  who  is 
called  their  flpo5//?,  chap.  i.  7.  was  the  lirst  who  planted  Cl:ris-  i 
tianity  among  tho  Colossiuiis.  j 

But  the  arg\niii'nts  drawn  from  .\cL«,  chap.  xvi.  and  xviii.  I 
referred  to  above,  arc  quite  invalidated,  if  wc  allow  the  opinion  j 
of  some  learned  men,  among  whom  are  Suklas,  Calepine, 
Munsler,  and  otliers,  that  the  Colnsxiis,  a  gigantic  statue  at  i 
Rhodes,  gave  its  own  name  tn  the  people  amoni;  whom  it  stood  ;  ; 
for  the  ancient  poei.'i  call  the  inhabitants  of  the  isl.ind  of  Rhodes  ■ 
Colossians  ;  and  lienco  they  thought  thai  tlie  Ci^lossiaus,  to  I 
whom  St.  Paul  directs  this  epistle,  were  the  inhnbilaiits  of  I 
Wtode.i.  This  opinion,  however,  is  not  generally  adonted. 
Prom  a  great  similarity  in  the  doctrine  and  phraseology  ot  this  J 


epistle  to  that  written  to  the  Ephesians.  thi-s  to  the  Colossians 
has  been  considered  an  epitome  of  the  former;  a<<  the  Epis- 
tle to  llie  CJalatians  has  beer>  con'?id^ied  an  alisiract  ot  that  t.. 
the  Romans.  See  the  concluding  obseivations  on  the  Episib- 
to  the  Galatians  ;  and  the  notes  on  chup.  i.  4.  of  this  cpiitlt  ;  aiiJ 
elsewhere. 

WhoLher  the  Cufossians  to  whom  the  apostle  addresses  this 
epistle  were  Jews  orGenliles,  cannot  be  absolutely  dctertninod. 
It  is  most  probable  that  they  were  a  mixture  of  both ;  but,  that 
the  principal  part  were  converted  .IcwS,  is  most  likely.  This, 
indeed,  appears  to  have  been  the  case  in  most  of  the  Asiatic, 
and  Grecian  churches;  for  there  were  .lews,  at  this  time, 
Sojourning  in  almost  every  p.rt  of  tlie  Ronian  empire, 
which  then  comprehended  the  greatest  portion  of  the  known 
world. 

The  language  of  this  epistle  is  bold  and  energetic;  tho 
sentiments  grand  ;  and  the  conceptions  vigorous  and  majestic. 
'l'\ie  phraseologij  is  in  many  places  Jewish  ;  and  the  rea.son  is 
obvious,  tlie  apostle  had  to  explain  the  sntjjects  which  never 
had  a  name  in  any  other  language.  Tiie  mythology  of  the 
(5entiles  could  not  furnish  terms  to  explain  the  theology  of  the 
•lews;  much  less  the  more  refined  and  spiritual  system  of 
Christianity. 


THE  EPISTLE  OF 
PAl^T.  THE  APOSTLE  TO  THE  COLOSSTANS. 


For  Chronological  Eras,  see  at  the  end  of  the  Ar!s. 


CriAPTER  I. 

The  salutation  of  Paul  and  Timothy,  to  the  church  at  Colosse,  1,  2.  They  giKe  thanks  to  God  for  the  good  estate  of  that 
church,  and  the  wonderful  progress  of  the  Oospel  in  everyplace,  ."?— G.  Ifaving  received  particulars  of  their  state  frmit 
Epaphrodilus,  which  vol  only  exiilc'd  their  gratitude,  but  led  them  to  pray  to  God  that  thei)  might  iralk  worthy  of  Ihr 
Gospel :  and  they  gire  thanks  to  fjim  who  had  made  them  meet  for  an  inheritance  among  the  saints  in  light,  7—12.  'Thit 
sjate  is  desrrihed  as  a  deliverance  from  the  power  of  darkness,  and  beir.g  brought  into  the  kingdom  nf  God's  Son,  13,  14 
'I'he  gtoriniis  chnracler  of  Jesus  Christ,  and  what  ffe  hasdonefor  mankind,  1.3—20.  The  salvation  which  the  Colossians 
had  received,  and  of  which  the  apostle  had  been  the  minister  and  dispenser,  21— 20.  The  sum  and  substance  of  the  apos- 
tle's preaching,  and  the  manner  in  which  he  executed  hit  ministry,  27—29.  (.\.  M.  cir.  40CS.  A.  D.  cir.  02.  A.  L.  C. 
814.    An.  Imp.  Xeronis  Vxs.  Aug.  9.  J 

P.\UI„  'an  apostle  of  .lesus  Christ  by  the  will  of  God,  and  I    4  '  Since  we  heard  of  your  faith  in  Christ  Jesus,  and  of '  tho 
Timothens  our  brother,  I  love  which  ye  have  to  all  the  saints. 

5  For  I  he  hope  ^  which  is  laid  up  for  you  in  heaven,  whereof 
ye  heard  before  in  tlip  word  of  the  truth  of  the  Gospel ; 

6  Which  is  come  unto  you,  h  as  it  is  in  all  tho  world  ;  and 
'  bringeth  forth  fruit,  as  li  doth  also  in  you,  since  the  day  ya 
heard  of  it,  and  knew  ^  the  grace  of  God  in  truth  : 


i.\UI„  'an  apostle  of  Jesus  Christ  by  the  will  of  God,  and 
Timothens  eiir  brother, 
2  To  the  saints  i-  and  faithful  brethren  in  Christ  which  ai-e 
at  Colosse  :  ■=  Grace  he  unto  you,  and  peace,  from  God  our  Fa- 
ther and  the  Lord  Jesus  Christ. 

.■)  d  We  give  thanks  to  God  and  the  Father  of  our  Lord  Jesus 
Christ,  praying  always  for  yon, 

aKph  1  l.-b  I  Cor.4  ir.  Kl.li  S,81  _-■  nnl  |.\_,l  ICor.l.t.  Enh  1.10.  Phil  1.3. 
k4  6.— e  Ver-.O    Tph  I  ir,.   Pliil.5.— f  llel.  K.  1 1. 


NOTR&— Vei-se  1.  Paul  an  apostle— by  the  win  of  God]  As 
the  wordairo~o\os,aposlle,  signifies  one  sent,  an  envoy,  or  mes- 
senger; any  person  or  persons  may  be  the  senders':  but  the 
word  is  pariirularly  restrained  to  the  messengers  of  the  ever- 
liisliiig  Gospel,  sent  imnirdiately  fnun  God  himself;  and  this  is 
v.hat  !;t.  Paul  particularly  rerfiarks  here,  when  he  calls  him 


not  lie,  promised  before  the  world  be^un.  The  hope  is  her« 
used  for  the  object  of  hope;  as  every  person  that  is  born  of 
God,  hopes  for  the  resurrection  of  his  hodv ;  and  the  (florifi- 
cation  of  both  it  and  his  soul  in  the  realins'of  eternal  blessed- 
ne.=s. 
In  the  word  qf  the  truth  of  the  Gospel]    In  ihe  doctrine  of 


self  an  apostle  by  the  will  of  God  ;  signifying  that  he  had  de-  that  Gospel  of  vour  salvation,  which  is  the  truth  of  God.  Of 
rive.l  his  commission  from  an  express  volition  or  purpose  of  tliis  hope,  by  this  doctrine,  they  had  heard  before,  probably 
the  .\lmichty.  |  hy  persons  who  had  heard  and  "received  the  Gospel  either  ac 

And  Timolheu.')]  Though  Timothy  is  here  joined  in  the  sa-  |  Ephesus  or  some  other  place  ;  eilherin  .\sia  Minor  or  Greece 
lutation,  yet  he  has  ne.ver  been  understood  as  having  any  part    where  the  apostles  had  preached,     f^ome  critics  suppose  that 


in  com))osing  this  episilo.  He  has  been  considered  as  the  ainanu 
«'nsi3  or  scribe  of  llie  apostle. 

2.  To  the  saints]  Those  who  professed  Christianity. — :?ee 
the  nole  on  Eph.  i.  1. 

Which  are  at  Colosse]  Instead  of  Cf  KoXoiraais,  at  Colosse, 
or  among  the  Colossians,  ABC  and  many  other  excellent  MSS. 
with  both  ihe  Syrinc,  Coptic,  Slavonic,  Origen,  Gregory  Nys- 
«en,  Amphilocus,  Theodorel,  Damascenns,  Tlieophylacl,  and 
others,  read  cr  K  iXaacati  in  t.'olussa,  or  among  the  Co'lassia7is: 


postles  hart  pr  ,._ 

the  word  vportKovrrare,  heard  before,  refers  to  their'  heathen 
state,  previously  to  their  having  heard  the  Gi.>spel ;  as  they 
could  have  no  rational  hope  either  of  eternal  life,  or  the  resur- 
rection of  the  bod V,  till  they  had  heard  the  doctrine  of  the  truth 
of  the  Gospel.  Ifeathenism  knew  nothing  of  the  re'surrection 
of  the  body  ;  and  had  very  indistinct  and  uncertain  notions  of 
the  iminorlality  o(  the.  soul. 

6.  Which  is  come  unto  you]    The  doctrine  of  the  Gospel  ix 
represented  as  a  trnreller,  whose  object  it  is  to  visit  Ihe  whole 


and  thi.^  is  most  probably  the  true  rcadmg.  Thai  this  city  |  hnbitnble  earth  ;  and,  having  commenced  his  journey  in  Ju 
perished  by  an  ecirthquake,  a  short  time  after  the  date  of  this  dea,  had  proceeded  through  Svria,  and  through  diirerenl  part.s 
epistle,  we  have  the  testimony  of  Eusebius.  That,  which  at  of  Asia  Elinor,  and  had  lately  arrived  at  their  city,  every  where 
present  IS  supposed  to  occupy  the  site  of  this  ancient  city,  is  proclaiming  glad  tidings  ofgreat  j.iv  to  all  people. 
called  Lonos.  For  other  particulars,  see  the  Preface  to  this  As  it  is  in  all  the  icorld]  So  rapid  is  this  traveller  in  lii.s 
epistle.  _  course,  that  he  h:id  already  gone  nearly  through  the  whole  of 

(Iracebe  unto  you]    See  on  Rom   i./.  I  Ihe  countries  under  the  Rmnan  dominion  ;  and  will  travel  on 

^"'^,'ri^c^'"''^     ,*,"*  T'"'*'  '  ,  f^'^'^  "^'j'l""'  '"  "iiiil'^d  by  I  till  he  has  proclaimed  his  message  to  every  peoi)le,  and  kin- 
many  MSS.,  several  Versions,  and  some  of  the  Fathers.  Gries-    dred,  and  nation,  and  tono-ue  .  r     .     . 
bach  has  left  it  out  of  the  text ;  not,  in  iny  opinion,  on  sufflcient        In  'the  beginning  of  the'ap'ostolic  age,  the  word  of  the  Lord 
evidence.                                                                                                I  ],.|,|  certainly /jee  com rsp,  did  run,  and  was  glorified.     Since 

•'•-.-i.ttinM/f/toti^uwdi         iiiiui^Liii'tiiiLiiiiiiiiiiiiifiHiii:       -' — *.;  -1  ...  ....  .      .  ■ 

and 
sio 


»»    t  1-         ft     J   ■»   ."•'     j----_.'- • -     '--J    - -■     ...  I   ...  ....  mv  iuii,^ii.<^.  :>  ,'i    tjiirope  ,    Mini   iiv  iiiraiia  tM   lilt;  ^..iii  isiimi 

Wjincs.  1.  lo.  And  It  IS  certain  that  the  apostle  seems  to  have  i  Missionaries  in  India,  Caret/.  Marshman.  and  Ward,  who, 
considered  the  church  at  Ephesus,  and  that  at  Colassa,  to  have  |  with  a  zeal,  constancy,  and  ability,  rarely  equalled,  and  per- 
bcen  nearly  in  the  same  slate:  •a.'*  Iho  two  epistles  are  very  hnps  never  surp.issed,  have  succeeded,  in  the  compass  of  a 
siinil.'^in  their  doctrine  and  pliraseology.  I  few  vears,  in  translating  the  Sacred  Writings  into  most  of  the 

J.  f^r  the  hope  'vhich  is  laid  up  for  ynu  in  heaven]  That  written  languages  of  India,  in  which  thev  were  not  previonslv 
eternnl  life,  both  of  body  and  soul,  which  the  apostle  men-  !  extant  ;  and  in  this  labour  they  have  been  ably  seconded  by 
l:ons,  1  itii"!  1.  U      7)1  hope  ofeter.ial  ICfe,  which  God.  that  can      the  Rw  Menrv  Martin,  one  of  the  East  India  Companv'-s  chap- 

2G3 


Genuine  C'lristiaiix  arr 


COLOSSLAMS. 


■made  meet  for  heaven. 


7  As  ye  also  li'anied  of  '  EjwpU  as,  our  dear  fellowsc-ivant, 
who  is"fur  you  ">  a  faiUii'ii!  luiiiistcr  of  Christ; 

ft  Wlio  also  ilocbrcd  unto  us  your  "love  in  tho  Spirit. 

^i  °  For  this  cause  we  also,  siiico  the  day  we  heard  it,  do  not 
i'.i>asc  to  prsy  for  you,  and  to  desire  P  thai  >•■  might  be  tilled 
with  1  the  knowledge  of  liis  will  '  in  all  wisdoui  and  spiritual 
understanding; 

10  "  That  ye  might  walk  worthy  of  the  Lord  '  unto  all  plea- 
Bing,  "  being  fruitful  in  every  good  work,  and  increasing  in  the 
knowledge  of  God ; 

ICliin-l  lU  Philtm.S3.— maCor.n.ZJ.  1  Tim.4.6.— n  Rom.15  30 -o  Enh.  1. 
1.-1  16  Vc.-sc3,  •I-p  lCor.1,5.— q  Rom.ia.2.  Eph.5. 10,  17.-r  Eph.l.B.-s  Hph  4. 
1  '  Phil. I-L'7.  1  TliC55.a.l2.-tlThisi.4.1.—u.)ohn  15.16.  2  Cor  9.8.  Pliill.U. 
Tit.3.1.  Hcb.  13.21. 


lains,  wlio  was  taken  to  his  great  reward,  just  when  he  had 
completed  a  pure  and  accurate  version  of  the  New  Testament, 
into  Persian.  And  the  Rev.  R.  Morrison,  at  Canton,  has  had 
the  honour  to  present  the  wliole  of  tho  New  Testament,  in 
Chinese,  to  the  immense  population  of  that  greatest  empire  of 
the  earth.  May  tliat  dark  people  receive  it;  and  walk  in  the 
light  of  the  Lirrd  !  And  let  every  reader  pray  that  all  these 
noble  attempts  may  be  ciowned  with  unlimited  success ;  till 
the  earth  is  lilled  bolli  with  the  knowledge  and  glory  of  the 
Lord.     'J'alia  secla  ciirrLc  .'  Amen. 

And  hringeth  forth  fruit]  Wherever  the  pure  Tt'ospcl  of 
Christ  is  preached,  it  is  tlic  seed  oj'the  kingdom,  and  must  be 
fruitful  in  ail  those  wlio  receive  it  bv  faith,  in  simplicity  of 
heart. 

After  kapiTO(f>')povj.itvoi>,  hringeth  forth  Jruil ;  ABCD'EFG. 
many  others,  bgLli  tlie  Syriac,  Erpen's  Araliic  ;  the  Coptic, 
Vahidic,  JEihiopic,  Arjiienian,  Slavonic,  Vulgate,  and  Italo.; 
together  v.'ith  many  of  the  Fathers,  add  koa  av^avoiuuov,  and 
incrcaseth.  It  had  not  only  brou ght forth  fri:il  but  was  niul- 
liph/ing  its  own  kind  ;  every  fruit  containing  seed,  and  every 
Koed  producing  thirty,  sixty,  nr  a  hundred  fold.  This  reading 
is  very  import?int,  and  is  undoubtedly  genuine. 

Tiie  grace  (if  Gad  in  truth]  Ye  were  fruitful,  and  went  on 
increa.-iing  in  the  salvation  of  God,  from  the  time  that  ye 
heard  niid  acknowledged  th;.s  doctrine  to  beof  Gnd  ;  to  spring 
from  the  grace  or  benerohnce  of  God  ;  and  received  it  in 
truth,  sincerely  and  uprightly,  as  His  greatest  gift  to  man. 

7.  ^5  ye  also  learned  of  Epaphras — who  is  for  you]  Who 
this  Ejjaphras  wa.s,  we  cannot  tell ;  only  it  is  likely  that  he 
was  a  Colossian  ;  and  became,  by  the  call  and  grace  of  Christ, 
a  deacon  of  this  church,  faithfully  labouring  with  the  apostle 
to  promote  its  best  interests,  ^ome  think  that  he  is  the  same 
with  Epiaphroditus,  Epaphras,  being  a  contraction  of  that 
name,  as  Demns  is  of  Demetrius  ;  and  rt  is  remarkable  that 
one  of  the  Slavonic  Versions  has  Epaphroditus  in  this  place. 
That  he  was  a  Ciilo.'^sian,  is  evident  from  chap.  iv.  12.  Epa- 
phras, icho  is  one  of  you,  b  cf  vjicov  and  some  think  that  he 
■was  the  first  who  preached  the  Gospel  among  this  people,  and 
hence  called  an  apostle.  He  was  raised  up  among  thernselves 
to  be  their  minister  in  the  absence  of  the  apostle;  and  he 
showed  himself  to  be  wortliy  of  tliis  calling,  by  a  faithful  dis- 
charge of  his  ministry;  and  liy  Inlouring  fervently  for  them 
all ;  and  pressing  them  forward,  that  (hey  might  stari.d  per- 
fect and  complete  in  all  the  trill  of  God. 

8.  Your  love  in  the  Spirit.]  So  we  preached,  and  so  ye  be- 
lieved. The  heavenly  flame  in  the  heart  of  this  minister, 
communicated  itself  to  tliose  who  heard  him:  it  was,  like 
priest,  like  people.  They  enjoyed  a  spiritual,  energetic  minis- 
fry  ;  and  they  were  a  spiritual  people;  tliey  had  a  loving 
Spirit ;  and  love  through  the  Spirit  of  God,  which  dwelt  in 
them.  And  of  this  love  of  theirs  in  the  Spirit,  and  particu- 
larly towards  the  apostle,  Epa])hras  gave  full  proof,  not  only 
by  describing  to  the  apostle  the  afTectinn  they  felt  for  him,  but 
ill  presenting  t()  him  those  supplies  which  their  love  to  him 
caused  them  to  furnish. 

9.  for  this  cause]  See  on  Ephes.  i.  15  and  16.  where  the 
same  sentiment  occurs. 

T/iat  ye  might  Le filled]  Nothing  could  satisfy  the  apostle, 
cither  for  himself  <i"r  his  hearers,  but  the  fulness  of  the  bless- 
ing of  tho  Gospel  of  peace.  The  Colossians  had  knowledge, 
but  they  must  have  more  ;  it  is  their  privilege  to  be  filled  with 
it.  As  the  bright  shining  of  the  sun  in  the  firmament  of  hea- 
ven fills  the  whole  world  with  light  and  heat ;  so  the  light  of 
the  Sun  of  righteousness  is  to  illuminate  their  whole  souls, 
end  fill  them  with  Divine  splendour,  so  that  they  might  know 
the  will  of  God  in  all  ii:isdom  and  spiritual  understanding : 
in  a  word,  that  they  might  have  such  a  knowledge  of  Divine 
things,  as  the  Spirit  of  truth  can  teach  to  the  soul  of  man. 

107  That  ye  ni.ight  walk  icorthy  of  the  Lord]  Suitably  to  your 
Christian  profession  ;  e.xemplifying  its  holy  doctrines,  by  a 
holy  and  useful  life.  Pee  the  notes  on  Eph.  iv.  Land  on  Phil.  i.  27. 

Unto  all  pleasing]  Doing  every  thing  in  the  best  manner, 
in  tlie  most  proper  time,  and  in  a  becoming  spirit.  Even  a 
;;ood  work  may  be  marred,  and  rendered  fruitless,  by  being 
done  improperly  ;  out  of  season  ;  or  in  a  temper  of  inind  that 
jjrieves  the  Holy  Spirit. 

Being  fruitful  in  every  good  work]  See  on  ver.  6. 

tit.  ]*aul  cxliorts  the  Christians  at  Colospe— 1.  To  walk  ;  lo 
he  aclive  in  their  Christian  calling.  2.  To  walk  worthily; 
suitable  to  tlie  dignity  of  that  calling ;  and  to  the  purity  of  that 
♦;od  who  had  called  them  into  this  state  of  salvation.  3.  To 
do  cxfry  thing  unto  all  pleasing  ;  that  God  might  be  pleased 
with  'he   manner  the  time,  the  motive,  disposition,  design, 

26i 


11  *■  Strengthened  with  all  might,  according  to  his  glorious 
power,  v>  unto  all  patience  and  longsutt'cring  '  with  joyfulnev^; 

12  >■  Giving  thanks  unto  the  Father,  which  hath  made  us  meeJ 
to  be  partakers  of '  the  inheritance  of  the  saints  in  light : 

13  Who  hath  delivered  us  from  "  the  power  of  darkness,  ki  and 
hath  translated  us  into  the  kingdom  of  '^  his  dear  Son  : 

14  <i  In  whom  we  liave  redemption  through  his  blood,  even 
the  forgiveness  of  sins  : 

15  Who  is  "=  the  image  of  the  invisible  God,  '  the  first-born  of 
every  creature : 

V  Epli.3.16  &,6  HI.— w  Eph.4.a.— X  Acts  5.41.  Rom  5.3.— y  Fph.  R.  M.  Chtp. 
3.15.-Z  Acts2bMS.  Eph.  1.11.— a  Fph.6. 12.  KebrcwsS.H.  1  P«ei- 2.9.-b  1  Th«6t. 
2.12  2  Peter  l.ll.— cGr.  theSoii  of  his  lovo.- d  Ephesiaus  l./.-c  2  Cor.4.4.  H«b. 
I  3.-rKev.;i.l4. 

and  object  of  every  act.  4.  That  they  should  be  fruitful  ; 
mere  harmlessness  would  not  be  sufficient :  as  God  had  sown 
good  seed,  he  expected  good  fruit.  5.  That  ever^  work  should 
be  good  ;  they  must  not  be  fruitful  in  some  works,  and  frnit- 
less  in  others.  6.  That  they  should  increase  in  religious  know- 
ledge cis  time  rolled  on  ;  knowing,  by  genuine  CluMstian  expe- 
rience, more  of  God,  of  his  love,  and  of  his  peace,  day  by  day. 

11.  Strengthened  with  all  anight]  That  they  might  be  abio 
to  walk  worthy  of  the  Lord,  bring  forth  fruit,  &c.  See  the 
notes  on  Ephes.  iii.  13,  &c. 

According  to  his  glorious  poire/]  According  to  that  Biifii- 
cicncy  of  strength,  which  may  be  expected  from  him  who  hun 
all  power,  both  in  (he  Iseavens  and  in  the  earth. 

Unto  all  patience]  Believing,  hoping,  and  enduring  all 
things  : 

With  joyfulness]  Feeling  the  continual  testimony,  that  ye 
please  God  ;  which  will  be  a  spring  of  perpetual  comfort.'— 
See  the  notes  on  Eph.  chap.  iv.  2. 

12.  Giving  thanks  nvto  the  Father]  Knowing  that  ye  have 
nothing  but  what  ye  have  received  from  His  mere  mercy  : 
and  t'.it,  in  point  of  merit,  ye  can  never  clai/n  any  thing  from 
Him. 

WJiicli  hath  made  us  meet]  jKauwcrai'Tt,  who  has  qualified 
us  to  be  partakers,  &c.  Instead  of  iKavtoaavri,  some  SlSS.  and 
Vereions  have  h-a\caai'-i,  called,  and  B.  (the  Codex  Vaticanus,) 
has  both  readings.  Giving  thanks  unto  the  FiTlher,  who  huth 
called  and  qualified  ns  to  be  partakers — 

Of  the  inheritance]  E15  rnt'  ju£/5i(5a  tov  K'Sripov.  A  plain  al- 
lusion to  tne  division  of  the  rromised  Land,  by  lot,  among  the 
different  families  of  the  twelve  Israelitish  tribes.  The  KXrjptii, 
was  the  lot  or  inheritance,  belonging  to  the  tribe;  the  /ifpif, 
was  the  portion  in  that  lot,  which  belonged  to  each  family  of 
that  tribe.  This  was  a  type  of  the  kingdom  of  God,  in  which 
portions  of  eternal  blessedness  are  dispensed  to  the  gcnirine 
Israelites  ;  to  them  who  have  the  circumcision  of  the  hears,  by 
tlie  Spirit,  whose  praise  is  of  God,  and  not  of  man. 

Of  the  saints  in  light]  Light,  in  the  Sacred  Writings,  is 
used  to  express  knowledge,  felicity,  purity,  comfort,  and  joy 
of  the  most  substantial  kind  :  liere,  it  is  put  to  point  out  tho 
state  of  glory  at  the  right  hand  of  God.  As  in  Egypt,  whilo 
the  judgments  of  God  were  upon  the  land,  there,  was  a  dark- 
ness which  might  be  felt;  yet  all  the  Israelites  had  light  in 
their  dwellings  :  so  in  this  world,  while  the  darkness  and 
wretchedness  occasioned  by  sin,  remain,  the  disciples  of 
Christ  are  light  in  the  Lord,  walk  as  children  of  the  light,  and 
of  the  day ;  have  in  thein  no  occasion  of  stumbling  ;  and  are 
on  their  way  to  the  ineffable  light  at  the  right  hand  of  GoiK 
Some  think  there  is  an  allusion  here  to  the  Eleusiniau  mys- 
teries, celebrated  in  deep  caves,  and  darky/ess,  in  hnnonr  of 
Ceres  :  but  I  have  already,  in  the  notes  to  the  Epistle  to  ihn 
Ephesians,  expressed  my  doubts  that  the  apostle  lias  ever 
condescended  to  use  such  a  simile.  The  phraseology  of  thu 
text,  is  frequent  through  various  parts  of  the  Sacred  Writings, 
where  it  is  most  obvious  that  no  such  allusion  could  possibly 
be  intended. 

13.  Delivered  us  from  the  power  of  darkness]  Darkness 
is  here  personified ;  and  is  represented  as  having  c^ovtnn, 
power,  authority,  and  sway :  all  Jews  and  Gentiles  which 
had  not  embraced  the  Gospel,  being  under  this  authority  and 
power.  And  the  apostle  intimates  here,  that  nothing  less  than 
the  power  of  God  can  redeem  a  man  from  this  darkness,  or 
prince  of  darkness  ;  who,  by  means  of  sin  and  unbelief,  keeps 
men  in  ignorance,  vice,  and  misery. 

Translated  vis  into  the  kingdom.,  &c.]  He  has  thoroughly 
changed  our  state,  brought  us  out  of  the  dark  region  of  vice 
and  impiety,  and  placed  us  in  the  kingdom  under  the  govern- 
ment of  his  dear  Son,  'Ytov  Trji  ayarrrjs  avrov,  the  Son  of 
his  love  ;  the  Person  who,  in  His  infinite  love.  He  has  given 
to  make  an  atonement  for  the  sin  of  the  world. 

14.  In  whom  we  have  redemption']  Who  has  paid  down  the 
redemption  price,  even  His  own  blood,  that  out  sins  might  be 
cancelled,  and  we  made  fit  to  be  partakers  of  the  inheritance 
among  the  saints  in  light. 

The  clause  fna  tov  aijxaTOi  avruv,  through  his  blood,  is  omit- 
ted by  ABCDEFG.  and  by  most  others  of  weight  and  impor- 
tance ;  by  the  Syriac,  Arabic  of  Erpen,  Coptic,  jUthiopic, 
Sahidic,  some  copies  of  the  Vulgate,  and  by  the  Itala ;  and 
by  most  of  the  Greek  Fathers.  Griesbach  has  left  it  out  of 
the  text.  It  is  likely  that  the  reading  here  is  not  genuine ; 
yet.,  that  we  have  rediemplion  any  other  way  than  through  the 
sacrifice  of  Christ,  the  Scriptures  declare  not.  The  same 
phrase  is  used  Eph.  i.  7.  where  there  is  no  various  ridding  in 
any  of  the  MSS.,  Versions,  or  Fathers. 


The  glorious  character 


CHAPTER  I. 


16  For  E  by  him  were  all  things  created,  that  are  in  heaven 
and  that  are  in  earth,  visible  and  invisible,  whether  they  be 
thrones,  or  »>  dominions,  or  principalities,  or  powers  all  things 
were  created  >  by  him,  and  for  him  :  ° 

17  k  And  he  is  before  all  things,  and  by  him  all  things  consist. 

rJohnl:i    I  for, 8.6.    Fph.SS.    Hcb.  1  S  — h  Rom  S.l-S.    Eph  1  21     ~    --   - 
1. 11.36.   Heb.2.IO.— Ic  .lohn  1.1,3  &i;.5,   1  Cor^a6. 


of  Jesus  Christ. 


18  And  I  lie  is  the  head  of  the  body,  the  church  •  who  is  ih- 
t'TJu^l  ">tfi'-^t.born  from  the  dead  that  "in  a  U»'>^^ 
he  might  have  the  pro-eminence  '  -'ngt 

a^^:f:::^"^i^^,!^^;:l,S:^/:(;°gof:ir^^  fzs  ^^.rl?°^''  "^'^  "the,  to  whom  it  wa. 

s.n  of  every  kind;  with  all  Us  influence  and  consequences       ,  witlfwhiilf  he^f/nm^ns/rl^  f^^^      '"f^  '^""•'^•^^e''.  ^-^  those 
15.  Who  IS  the  image  of  the  invisible  God]    The  countpr-    nat  ire  of  rn,1     n  P*^?        ^  *""  '"^'«3ted,  are  esse,itial  to  the 
part  of  God  Almighty:  and  if  the  rm.,,.e  of  tiimr/.^y^/eGod,  '    iS  ^'"^  ««*"  '"  «^'*'. 

consequently  nothing  that  appeared  in  him  could  be  tha    S»7e^n.   e"e"lLS  naturally  uy{. 

tmage  ;  for  if  it  could  be  visibte  in  the  Son,  it  could  also  be  ,  nal  bJ»7  cS  .„Tvi.,  .\  h'  ="'^  '^us  an  ,/;^,„/eandeter. 
xisiZle  in  the  Father  :  but  if  the  Father  be  invisible,  conse-  Beinf.s  nfoduS-d  iiW/^/^^nnl  ="'°t^r  inn.ute  and  eternal 
quently  His  ,r,age  in  the  Son  must  be  invisible  also.  This  i<!  surd°  Then-fore  \l  rit}  '  ^  'm''  "  '"Sinning,  which  is  ab- 
that  forn,  n/-r;n^«f  ,.,k:„i,  ij,.  j: j  i,: ,.-.  .,... ?  ,''     ?,;,(■/  "'^."^'"■^'?>.as  C/iMo,7  IS  the  crca/or,  lic  did  Hot  crcatc 


-^ J    — .„  ,.  .1*^1,  lit  n,^  tj'jix  iiiuai  uu  iiivtaiuif:  dit;u.       1  Ills  Is 

thai  form  of  God  of  which  He  divested  himself;  the  ineffable 
glory  in  which  He  not  only  did  not  appear,  as  to  its  splendour 
and  accompaniments,  but  concealed  also  its  essential  nature  • 
that  inacr.essible  light  which  no  man,  no  created  bcin"  can' 
possibly  see.  Tliis  was  that  Divine  Nature,  the  fulness  of 
the  Godhead  bodily,  which  dwelt  in  him. 

The  firsl-horn  of  every  creature]  1  suppose  this  phrase  to 
mean  the  same  as  tliat  Philip,  ii.  0.  God  hath  given  him  a 
name  which  is  above  every  name  :  lie  is,  as  man,  at  the  hend 
of  all  tlie  creation  of  God  :  nor  can  he,  with  anv  propriety 
be  considoi-pd  as  a  creatii re,  having  himself  created  an  thin^V;' 
and  e.visied  before  any  thing  was  made.  If  it  be  said  that  God 
created  IJim  fust,  and  then  he,  by  a  delegated  power  from 


God,  creat-d  aii  thlng^Tth^  is  l^^sf  flai^cSn  rad^^bv  u"    J^^sXf^^^X^^^i'"''^-^''  ^"'^^  but  Stri^ii,  s^^s) 
apostle's  reasoning  in  the  16th  and  17th  verses.     As  the  Jews  I  it"e^.tcuil^^^^^^^  the  apostle conceiv^ 


apostle's  reasoning  in  tlie  16th  and  17th  verses.  As  the  Jews 
te_rin  Jehovah  Db-V  '?='  i->-'33  becoro  shel  olam,  the  first-born 
o!  all  the  world,  or  of  all  the  creation  ;  to  signify  liis  havin" 
created  or  produced  all  things.  See  Wolfius  in  loc.  So  Christ 
i.s_liere  termed  ;  and  the  words  which  follow,  in  the  10th  and 
}/th  vei-ses,  are  tlie  proof  of  this.  The  phraseology  is  Jew- 
isii ;  and,  as  they  apply  it  to  the  p?aprerne  Being,  merely  to  de- 
note f.is  eterntd  prc-existence,  and  to  point  Him  out  as  the 
cause  of  all  things,  it  is  mo.-t  evident  that  St.  Paul  uses  it  in 
nie  same  way,  and  illustrates  his  meaning  by  the  followiu" 
words  which  would  be  absolutely  absurd,  if  we  could  sun° 
pose  that,  by  the  former,  he  intended  to  convey  any  idea  of 
the  inferiority  of  Jesus  Christ. 

16,  17.  For  by  him  irere  all  things  created]  These  two  ver- 
ses contain  p  irts  of  the  same  subject:  I  shall  endeavour  to 
distinguish  the  statements  of  the  apostle,  and  reason  from 
them  in  such  a  v.-ay  as  the  premises  shall  appear  to  iustifv 
without  appealing  to  any  other  Scripture  in  proof  of  tlie  doc- 
tune  \i  Inch  1  sui)puse  these  verses  to  vindicate. 
,/'"'""  t'V'ip  are  here  asserted.-l.  That  Jesus  Clirist  is  the 
(.-,  eruor  of  the  unrcerse,  of  all  things  visible  and  invisible  ; 


by  aelegaliun.  or  in  any  o^'icial  way 
Again,  If  he  had  created  by  delegation,  or  oMcialb,  it  would 

I^fieH *;'"." •"";/''^'  ^''""  ''^'"o-""  him  /Aafo^cifand  dele 
«ied  to  him  the  requisite  power;  but  the  text  savs  tint  «// 
things  irere  mude  bv  f/in,   and  for  ///m,  whfch  ?s  a  demon 

^^L<^;^.;;ra;|th::^S!rfS.i:^^^^.!;^:lf; 

t  did  not  exist;  whatever  was  before  or  prior  to  that  must 
be«o;>ar/o/creo/,ow;  and  the  Being  who  existed  nrior  to 
creation,  ««di./ore  all  things,^  existence  of  every  k'nd 
must  be  the.;inori^;inated  and  eternal  God:  but  St   Paul  says 

Jesus  ChriKt  irnft  hpr,,ra  nil  tl.,- ..  .    .,  ..  '  '*a^Jo, 


IV  "I®  Christ  to  be  truly  and  essentially  God. 
iJlrut^  V^P'  ''•^*'''  df-pends  upon  its  cause,  and  cannot  ex- 
ind  .i//?nf '.ilr  '■7"'""'.  ^^-hich  is  an  eject  of  the  power 
.rJtl  llie  Creator,  can  only  exist  and  be  preserved  by 
a  continuance  of  that  energy  that  first  gave  it  being.  Henco 
T^l  ihfnV  \°  r'^f  H^A  "  ^"  necessary  to  the  continuance  of 
all  things  as  God  the  Creator  was  to  tlioir  original  production. 
But  this  preserving  or  continuing  power  is  here  ascribed  to 
Chi  >sf  for  the  apostle  says,  And  by  Him  do  all  things  con- 
V^U  u-'  ^  °"  '"''?^.  '"'^^  derived  from  Him,  as  its  caj^sc  ; 
so  all  being  must  subsist  by  him,  as  the  eject  subsists  by  ancl 

i^TS  I  '■"'Af  •■  P''^'^  ="°t'^^''  P''°°f  'hat  the  apostle  con- 
IrfZti  f^'Tr  ,"""'  '°  '""  ^""'"y  ^'"^  properly  God^as  he  at- 
ributes  to  Him  the  preservation  of  all  created  things  ;  which 
p  operty  of  preservation,  belongs  to  God  alone  :-ergo,  Jesus 
Christ  IS,  according  to  the  plain  obvious  meanin- of  every 
smialf  °Go'"  ^'''"'  "'"'•^''  P™P^'"'y'  independently,  and  es 

Such  arc  the  reasonings  to  which  the  simple  letter  of  these 
tuo  verses  necessarily  leads  me.  I  own  it  is  possible  that  I 
may  have  misapprehended  this  awful  subject;  for,  humanuvi 


of  all  things  that  had  Ibegi^ii'r^.^^.ey^ntml  ^/^™'^f^?''^""^'l'^'^"^'^  ^"'f"'  ^"'^J^'^' '  ^"''  A"'"'^""" 
or  in  clernily.  2.  That  whatsoever  was  crea  ed^  was  created  intent  onal  flaw  in  rhl  n'"  '  ^"^  not  conscious  of  the  slightest 
Fon  himself;  that  lie  was  the  sole  end  at  his  o  vn  wo4     3  '   le  as  r«,/  ^   '  w  I"^'""-'  therefore,  the  apos- 

•I  hat  he  was  prior  to  all  creation,  to  all  beings,  whell  eHr  the  I  of  the  Ci-ris  Hif  reli  .n'-F''''"^  '"'  Z""'  "''""  °''  '^^  ■'^"^hof 
risible  or  invisible  worlds.  4.  That  he  is  Che  prese  rel-lnd  tla  himsp  f  ht  ;l!Xrr  ,",=PPears,  beyond  all  controversy. 
governor  o(  all  things  ;  for  by  him  all  things  cLsist  1  "  l,i  ,Tnf  f.-nl  L'JlSi''  f '  -'^^"^  '"  ."e  God  :  but,  consider 


governor  o{  all  things  ;  for  by  him  all  things  consist 

Aow,  a  lowing  St.  Paul  to  have  undei-slood  the  terms  which 
le  used,  he  must  have  considered  Jesus  Christ  as  being  trulv 
ami  properly  O^/.  I  Creation  is  the  proper  work  of'an  in- 
Iinite,  unlimited  and  unoriginated  Being;  possessed  of  a  1 
perfections  in  their  highest  degrees;  capable  of  kno^°^nJ 
willing,  and  working,  infinitely,  unlimitcdlv,  and  without  coi" 
ol :  and  as  creation  sisnifies  the  production  of  being,  where 
.111  was  absolute  nonentity  ;  so  it  necessarily  implies  that  the 
Creator  ncipi   /,/. -in fl   A-o,,,  ).,„.„„»/•.  .r...  _ '•'  "''H"^^;  uuii  11  e 


srs^s  £iis  £E3E«s?^?  SKis?^5ss 


creation   there  was  no  being,  consequently  he  cauld  not  be  I 

vhicl  tnhn"^'  """'Tk''  '""''■'""■  °'"  i'''P'^l^e,  without  himself) 
which  would  ar"ue  there  was  some  being  to  produce  the 
.«o/av,or  impulse  or  to  give  the  reason'  Crcktion  tlieie 
fore,  ,s  the  work  of  Him  who  is  unorigiiiated,  inHnitP  m  li- 
r^..ted,  and  eternal.  Hut  Jesiis  Christ  is  theCreaor'ofall 
things;  therefore  Jesus  Christ  must  be,  according  to  the 
^lain  construction  of  the  apostle's  words,  truly  and  properly 

II.  As,  previously  to  creation,  there  was  no  being  but  God 
consequently  the  great  First  Cause  must,  in  the  exertioat  of 
ITis  creative  energy,  have  respect  to  Himself  alone  ;  for  he 
could  no  more  have  respect  to  that  which  had  no  existence 


.I.?.-,      ^  1^  !•  °  ""f '^  "r  '"-'P^-^'ion  of  the  Holy  Ghost  ; 

n,vl=\t,,  T,'",'""  "'e  I'lam  grammatical  meaning  of  the 
'n^H,  ^'V-^V'^  "'=*"  V^'"'^'  '*'"'  '"""'-^^'  dfmonst ration, \hr  the 
v},le\^lnf  "'""'■°'  ''-^P  "^"'  "'^  "■'">  'J'ed  for  our  sins,  and 
use  again  for  our  justification,  and  in  whose  blood  we  have 
s  h  If'i^  ,"■  ''■^'  Go?  o«r  alt.  And,  as  God  alone  can  give 
sail  ution  to  men,  and  God  only  can  remit  sin  ;  hence,  with  the 
strictest  propriety,  we  are  commanded  to  believe  on  the  Lard 
•Jesus,  with  the  assurance  tliat  we  shall  be  saved— Glory  be  ta 

God  for  t hie  nns>n5-ib..h1n  „:<••  1  ^   "t  ij 


in,tJ!  '^  "'^  '''^'^  "-^""^  ''"''y^  ^^'h^t  the  apostle  has  said 
les, IS  rr^rT"^'"^-''''''^-' '■^^'^'"^  '°  "'«  ^'i""*  nature  of 
tnvp  .  \,  l^"  ",°'''  P^-^eeds  to  speak  of  his  human  na- 
.pH  .I'.in  '"Show  how  highly  that  is  exalted  beyond  all  crea- 
..!„h  °^'  i'"''  '"'"■'  "^  'h^t-  He  is  Head  of  Ihc  church  ;  the 
fll„       ""'^  dhspenser  of  light,  life,  and  salvation,  to  the  Chris- 

whom  the  fulness  of  the  Godhead  bodily  dwelt,  all  the  mercy 
and  salvation  of  the  Gospel  system  is  to  be  received. 
00  r'u  ■  •^'•"""'■^'  ^''e  first-born  from  the  dead]  In  1  Cor.  xv. 
.h„  ,-'.?'  '^  '^'li''^''  "'e  first-fruits  of  them  that  slept ;  and  here 
itt^  chief  and  first-born  from  the  dead;  He  being  the  first 
tnal  over  resumed  the  natural  life,  with  the  employment  of 


than  he  could  be  mov^d  by  «r,»-ea-^^s./«;;e  o  producrexi.t'  all  its  fn/r '""'^'^  "'^  '"'"''"'  "'^^'  ^""'  "^«  employment  of 
ence  or  creation  ;  the  Creator,  therefore,  must  maki  c^rJ  I  af  p l^,/  "i""^^'  '"'''''''''  """*=  ''''  «"""■■■  "'^  empire  of  death, 
thing  FOR  himself  '  ^  '^'^'^    ^'^'^'  having  died  a  natimil  death  ;  and  in  such  circumstanced 

Should  it  be  objected  that  Christ  created  ojcially.  or  bv  de  Tea^d^nrfirt  '^^  P'^'^'^^'^'y  .o<"  deception.  The  apxn,  chief, 
/e^a.o«,  1  answer,  this  is  impossible;  for, a/creation  requires  fruU-  \  r^r  'w  <^^'"',  '"  'I'iS  '"'^'"'.^  '°  '^^  '"''"'^'''  "■"  -^^*'- 
absolute  and  "nlimited  power,  or  Omnipotence,  there  carb^'Vose  from   h^  -esus  Christ  is  not  only  the   first  who 

but  one  Creator,  because  it  is  impossible  that  th^Ve  ran  be /»"    of  h.im^^  """"<' 5  *""  ''«  '^  the  first- fmits 

w,.  dele|ated^.;^;'^^i;7;„U,;'  tS  oiS^nrnmu,;'  m^lr  "V"  r^"  ""''  ""  P"e»„-...rM  That  he 
originated  and  eternal  but  this  tl  cliitureof  rrpition  nrnvP.;  Z^Jl  ^^  considered,  in  consequence  of  his  mediatorial  office, 
to  be  absurd  :-l.  The  thin'  b%ne  rnno^.  hi/  in  it.flf  Hp  '  J-fT'^^',"^  T  f'"  P'^^'"  '"'  ^"d  being  r/«>/over,  all  the 
cause  no  limited  being  couli-'prn^tf  e  a  wm-    tha  "e  es^^^  nature  v-ifbwh-^  K°ti,''  "  '°  ^"  ^™"dered  at,  that  ihe'huma^ 

../or.,  and  ,.  Who  dPlpgatPsit,  .„ll-  ):-r^.^^^od  .J^^^^ 

~6j 


llliat  that  myslenj  was 


20  And,  ^  having  i  made  peace  through  the  blood  cf  his  cross, 
'  by  him  to  reconcile,  '  all  tilings  unto  himself,  by  him,  I  say, 
whether  the<j  be  things  in  earth,  or  things  in  heaven. 

21  And  you,  '  that  were  sometime  alienated  and  enemies  "  in 
your  mind  "  by  wicked  works,  yet  now  hath  he  reconciled. 

22  w  In  the  body  of  his  Ilesh  through  deatli,  -''  to  present  you 
holy  and  unblaiiieable  and  unreproveable  in  his  sight : 

23  If  ye  continue  in  the  faith  ^  grounded  and  settled,  and  he 
*  not  moved  away  from  the  hope  of  the  Gospel,  which  ye  have 
heard,  "  and  which  was  preached  ^  to  every  creature  which  is 
under  heaven  ;  "^  whereof  I  Paul  am  made  a  minister ; 

p  Or  mikin»iieaee.— qEph.2.I4,  15,  16— r  2  Cor.5.1,<!.-s  Eph.l  10— t  Eph  S.  1, 
S  12  \1  &4.1'J— u  Or,  by  your  minrt  in  wicked  works— v  Tit.l.  15,  16.— w  r.pli.3. 
15.  16.-X  Luke  1.73.  kph  1.4. &  3.27.  1  Tlie.ss.4.7.  Tit. 2.14.  Jude  24,— y  Ei,l>.  J. 
17  Ch  2.7.— 2  John  Ij.u -a  Rom.lO.lS.- b  Ver.6.— c  Acts  1. 17.  S  Cor.3.6.&4, 1.&. 
5. is.   Eph.3.7.   Vcr.«.  1  Tim. 2.7. 

have  translated  the  verse  thus ;  For  in  him  it  seemed  right 
that  all  fuhiess should  dicell ;  that  is,  that  the  majesty,  power, 
and  goodness  of  God,  should  be  manifested  in  and  by  Christ 
Jesus;  and  thus,  by  him,  tlie  Father  reconciles  all  things  to 
himself.  The  rA^^jw/ja,  ur/ulness,  must  refer  here  to  the  Di- 
vine nature  dwelling  in  the  man  Ciirist  Jesus. 

20.  And  having  niddc pence  through  tlie  blood  0/ his  cross] 
Peace  between  God  and  man ;  for  man  being  in  a  sinful  state, 
and  there  being  no  peace  to  the  wicked,  it  required  a  recon- 
ciliation to  be  made  to  restore  peace  between  heaven  and  earth; 
but  peace  could  not  be  made  without  an  atonement  for  sin  ; 
and  the  consequence  shows,  that  the  blood  of  Christ  shed  on 
the  cross,  was  necessary  to  make  this  atonement. 

7'o  reconcile  all  things  unto  himself]  The  enmity  was  on 
the  part  of  the  creature  :  tliough  God  is  angry  with  the  wick- 
ed every  day;  yet  He  is  never  untrilling  to  be  reconciled. — 
But  man,  whose  carnal  mind  is  enmity  to  God,  is  naturally 
averse  from  this  reconciliation :  it  requires,  therefore,  the  blood 
of  the  cross  to  atone  for  tlie  sin;  and  tlic  influence  of  the 
Spirit  to  reconcile  the  transgressor  to  Him  against  whom  he 
has  offended  !     See  the  notes  on  2  Cor.  v.  19,  &c. 

Things  in  earth,  or  things  in  heaven.]  Much  has  been  said 
on  this  very  obscure  clause  ;  but,  as  it  is  my  object  not  to  write 
diiisertations  but  notes,  1  shall  not  introduce  the  opinions  of 
learned  men,  which  have  as  much  ingenuity  as  variety  to  i-e- 
commend  them.  If  the  phrase  be  not  a  kind  of  collective 
phrase,  to  signify  all  thetrorld,  avail  mankind,  as  Dr.  Ham- 
mond supposed,  the  things  in  heaven  may  refer,  according 
to  some,  to  those  persons  who  died  under  the  Old  Testament 
dispensation ;  and  who  could  not  have  a  title  to  glory  but 
through  the  sacrificial  death  of  Christ ;  and  the  apostle  may 
have  intended  these  merely  to  show,  that,  without  this  sacri- 
fice, no  human  beings  could  be  saved;  not  only  those  who 
were  then  on  fheeartli,  and  to  whom,  in  their  successive  gene- 
rations, \.he  Gospei  should  be  preached,  but  even  those  who 
had  died  before  the  incarnation ;  and,  as  those  of  them  that 
were  faithful,  were  now  in  a  state  of  blessedness,  they  could 
not  have  ai"rived  there  but  througli  the  blood  of  the  cross  ;  for 
the  blood  of  calves  and  goals  could  not  take  away  sin. — After 
all,  the  apostle  probably  means  the  Jews  and  the  Gentiles  ; 
the  state  of  the  former  being  always  considered  a  sort  of  Di- 
vine or  celestial  slate  ;  while  that  of  the  latter  was  reputed  to 
be  ineve\y  earthly  ;  without  any  mixture  o{  spiritual  oc  hea- 
venly good.  It  is  certain,  that  a  grand  part  of  our  Lord's  de- 
sign, in  His  incarnation  and  death,  was  to  reconcile  the  Jews 
and  the  Gentiles,  and  make  them  onefold  under  Himself,  the 
great  Shepherd  and  Bishop  of  souls.  That  the  enmity  of  the 
Jews  was  great  against  the  GentUes,  is  well  known;  and  that 
the  Gentiles  held  them  in  supreme  contempt,  is  nofless  so. — 
It  was,  therefore,  an  object  worthy  of  the  mercy  of  God,  to 
form  a  scheme  that  might  reconcile  these  too  grand  divisions 
of  mankind  :  and,  as  it  was  His  purposeto  reconcile  and  make 
them  one,  we  learn  from  this  circumstance,  as  well  as  from 
many  others,  that  His  design  was  to  save  the  whole  human 
race. 

21.  A)td  you,  that  icere  some  time  alienated]  All  men  are 
alienated  from  God  ;  and  all  are  enemies  in  their  minds  to 
Him ;  and  show  it  by  their  wicked  works  :  but  this  is  spoken 
particularly  of  the  Gentiles.  The  word  a;raA,\orpioa), which  we 
render  to  alienate,  to  give  to  another,  U)estrange,expresscs  the 
state  of  the  Gentiles:  while  the  Jews  were,  at  least  by  profes- 
sion, dedicated  to  God,  the  Gentiles  were  alienated;  that  i.s, 
given  up  to  others :  they  worshipped  not  the  true  God,  but 
hadgods  many,  and  lords  many,  to  whom  Iheydedicated  them- 
selves, their  religious  service,  and  their  property.  The  verb 
aXAorpioo),  to  alienate,  being  compounded  here  with  the  pre- 
position ano,  from,  signifies  to  abalienate  ;  to  estrange  ut- 
terly ;  to  be  icholly  the  property  nf  anollier.  Thus,  the  Gen- 
tiles had  alienated  themselves  from  God  ;  and  were  alienated, 
or  rejected  by  Hiin,  because  of  their  wickedness  and  idolatry. 

Enemies  in  your  mind]  They  had  the  carnal  mind,  which 
is  enmity  against  God;  and  this  was  expressed  in  their  out- 
warj  conduct,  by  wicked  icorks. — Seethe  note  on  Rom.  v.  10. 
The  mind  is  taken  here  for  all  the  sou/,  iieart,  affections,  pac- 
tions, &c. 

22.  In  the  body  ofhisfcsh]  By  Christ's  assumption  of  a  hu- 
man body,  and  dying  for  man,  lie  has  made  aii  atonement  for 
«in,  through  which  men  become  reconciled  to  God  and  to  each 
other. 

To  presetit  you  holy]  Having  saved  you  from  your  sins. 
Vnhlameahle]  Having  filled  von  with  his  Spirit,  and  wi  il- 
266 


COLOSSI A^.S.  uhich  the  apostles  preached. 

24  J  Who  now  rejoice  in  my  sufferings  '  for  you,  and  fill  up 
f  that  which  is  behind  of  the  afflictions  of  Christ  in  my  flesh 
for  2  his  bodv's  sake,  which  Is  the  church  : 

25  Whereof  I  am  made  a  minister,  according  to  h  the  dispen 
satiDU  of  God  which  is  given  to  me  for  you,  '  to  fulfil  the  word 
of  God  ; 

26  Even  k  the  mystery  which  hath  been  hid  from  ages  and 
from  generations,  '  but  now  is  made  manifest  to  his  saints : 

27  ■"  To  wliom  God  would  make  known  what  is  "  the  riches 
of  the  glory  of  this  mystery  among  the  Gentiles  ;  which  is 
Christ  °  in  you,  f  the  hope  of  glory ; 

dEom.5,S.  2Cor.7.4.— eEph  3  1  1.^- f  3  Cop.1.5,  6.  Phil. 3.10.  2Tim.l.8.&2. 
in.-g  Eph.1.23.— h  lCor.9.17  C.a\.-2.7.  Eph.3,2.  Ver.23.-i  Or,  fully  to  preiich 
ihe  worUofGoJ.  Roin.ja.  la.— k  Rom.16  23.  I  Cop.2.7.  Eph.3.9.— I  Matl.  13.11. 
2  Tim.  1  1(1.— m  2  Cor.  2.  14.— n  Rom.  9.  23.  Eph.  1.  7.  &  3.  8^-o  Or,  iiiii:«?  you.— 
Ill  Tim.  1.1. 


ten  His  law  in  your  hearts  ;  so  that  His  love  shed  abroad  in 
your  hearts,  becomes  the  principle  and  motive  to  every  action. 
The  tree,  therefore,  beinp:  good,  the  fruit  is  also  good. 

And  unreproveable]  For,  being  filled  with  love,  joy,  peace, 
meekness,  gentleness,  and  goodness ;  against  these,  there  is  no 
law  :  and,  as  they  were  called  to  love  God  with  all  their  heart, 
soul,  mind,  and  strength,  and  their  neighbour  as  themselves  ; 
the  whole  spirit  and  design  of  the  law  was  fulfilled  in  them  : 
for  love  is  the  fulfilling  nf  the  law. 

1)1  his  sight.]  At  the  day  of  judgment.  None  can  enjoy  hea- 
ven, wh.,  has  not  been  reconciled  to  God  here  ;  and  shown  forth 
the  fruits  of  that  reunciliation  in  being  made  Ao/i/  and  vn- 
blameable  ;  that  Avhen  they  come  to  be  judged,  they  may  ba 
found  ■unreproveable. 

23.  If  ye  continue  in  thefailhl  This  will  be  the  case,  if  yon, 
who  have  already  believed  in  Christ  Jesus,  continue  in  that 
faith;  ^row/it/ed  in  the  knowledge  and  love  of  God;  and  set- 
tled, made  firm  and  perseveringly  steadfast  in  that  state  of 
salvation. 

And  be  not  moved  aivay]  Not  permitting  yourselves  to  bo 
seduced  by  false  teachers. 

The  hope  of  the  Gospel]  The  resurrection  of  the  body,  and 
the  glorification  of  it  and  the  soul  together,  in  the  realms  of 
blessedness.     This  is  properly  the  Gospel  hope. 

To  every  creature  which  is  under  heaven]  A  Hebraism  for 
the  whole  human  race  ;  and  particularly  referring  to  the  two 
grand  divisions  nf  mankind,  the  Jews  and  Gentiles  :  to  both  of 
these  the  Gospel  had  been  preached  ;  and  to  each,  salvation  by 
Christ  had  been  equally  offered.  And,  as  none  had  been  ex- 
cluded from  the  olfers  of  mercy;  and  Jesus  Christ  had  tasted 
death  for  every  man  :  and  the  Jews  and  Gentiles,  in  their  great 
corporate  capacity,  had  all  been  invited  to  believe  the  Gospel  ; 
therefore,  the  apostle  concludes,  that  the  Gospel  was  preached 
to  every  creature  under  heaven  ;  as  being  offered  without  re- 
strictions or  limitations  to  these  two  grand  divisions  of  man- 
kind, including  the  whole  human  race. 

24.  Rejoice  in  my  sufferings  for  you]  St.  Paul  always  con- 
siders his  persecutions,  as  far  as  the  Jews  were  concerned  in 
their,  as  arising  from  this  simple  circumstance,  his  asserting 
ihat  God  had  chosen  the  Gentiles,  and  called  them  to  enjoy  tlie 
very  same  privileges  with  the  Jews;  and  to  constitute  one 
church  with  them. 

It  was  on  this  accoimt  that  the  Jews  attempted  liis  life  at 
Jerusalem  ;  when,  in  order  to  save  it,  he  was  obliged  to  appeal 
to  Cesar  ;  the  consequences  of  which  persecution  he  was  now 
suffering  in  his  imprisonment  in  Rome. — See  on  chapter  iv.  2. 

That  which  is  behind  of  the  afflictions  of  Christ]  I  nave  still 
some  afflictions  to  pass  "tlirough,  before  my  race  of  glory  be 
finished  ;  afflictions,  which  fall  on  me  on  account  of  the  Gos- 
pel, such  as  Christ  bore  from  the  same  pei-secuting  people. 

It  is  worthy  of  remark,  that  the  apostle  does  not  s.ay  rraflij- 
^lara,  the  passion  of  Christ;  but  simply  -S-Ani/cif,  the  afflic- 
tions ;  such  as  are  common  to  all  good  men  who  bear  a  testi- 
mony against  the  ways  and  fashions  of  a  wicked  world.  In 
these,  the  apostle  had  his  share  ;  in  the  passion  of  Christ,  he 
could  have  none :  He  trod  the  wine-press  alone  ;  of  the  people, 
there  were  none  with  Him. 

His  body's  sake:]  Believers  both  of  Jews  and  Gentiles,  who 
form  that  one  body,  of  which  Christ  is  tlie  hetil. 

2.5.  MTiereof  lam  made  aviinister]  Having  received  es- 
pecial commission  from  God,  to  preach  salvation  to  the  Gentiles. 

According  to  the  dispensation]  Kara  rriv  oiKOvojiiav,  ac- 
cording to  the  Gospel  economy,  or  institution  i  the  scheme  or 
plan  of  salvation  bv  Christ  crucified. 

To  fulfil  the  icor'd  of  God]  The  Greek,  Tr^rifiioirat  rov  Xoyov 
Tov  Qcnv,  may  be  translated  fully  to  preach  the  doctrine  of 
God.— Bee  Rom.  xv.  19.  and  the  note  there.  Were  we  to  take 
the  word  in  its  common  meaning,  it  might  signify  to  accom- 
plish the  purpose  of  God,  as  predicted  by  the  prophets. 

26.  The  ?ni/stery  which  hath  been  hid]  The  mystery  is  this, 
that  God  haddesigned  to  grant  the  Gentiles  the  same  privileges 
with  the  Jews  ;  and  to  make  them  his  people  who  were  not 
hispeople.  That  this  is  what  St.  Paul  means  by  the  mystery, 
see  Eph.  iii.  3,  &c. 

Made  manifest  to  his  saints]  It  is  fully  known  to  all  who 
have  embraced  the  doctrine  of  Christ  crucified  :  to  all  Chris- 
tians. 

27.  The  riches  of  the  glory]  God  manifests  to  these  how 
abmidantly  glorious  this  G.-)spel  is  among  the  Gentiles:  and 
how  effectual  is  this  doctrine  of  Christ  crucified  to  the  .salva- 
tion of  nmltitiides. 

"it 


CHAPTER  II. 


concern  fur  the  church. 


qAc 


Tfu  aposilt's  great  care  and 

28  Whom  wc  preach,  "i  warning  every  man,  and  teaching  .   29  •  Whereunto  I  also  labour,  '  striving  "  accordiiiij  to  liis 
evei7  man  in  all  wisdom;  'that  wc  raay  present  every  man    working,  which  worketh  in  me  mightily, 
perfect  in  Christ  .lesas  ;  I 

)a0.31,27,31.-r2Cor.ll.2.  Eph.5.»7.  Ve.  »?.  I  s  I  for.lj  10 -l  Cli.2.1.-u  Kpli  1  19.&  3.7,  30. 

was  to  live  in  them  ;  and  fill  their  wliole  souls  with  his  own 
purity.  No  iiidiceltin/^  sin  can  be  tolerated  by  an  indwelling 
Christ;  for,  he  came  into  the  world  to  save  his  people  from 
their  sins. 

IV.  We  see  who  were  the  objects  of  the  apostle's  ministry 
Tlie  .Jews  and  Oentilps;  ravra  aiOptDiroi',  every  man,  t/ie 
!  whole  human  race.  Every  man  hud  sinned;  and,  for  every 
sinner,  Christ  had  died  :  and  He  died  for  lliein  thallliey  might 
I  be  saved  from  all  their  sins.  Xlic  apostles  never  restrained 
tlie  olfers  of  salvation  ;  they  made  ihem  frankly  to  all,  belicv- 
i  ing  that  it  was  the  will  of  Cod  tliat  all  should  believe  and  be 
saved  ;  hence  tliey  warned,  and  taught  every  man  that  they 
might,  at  the  day  of  judgment,  present  every  man  perfect  in 
I  Christ  Jesus ;  for,  although  their  own  personal  ministry  could 
not  reach  all  the  iniiabilant-s  of  the  earth;  yet  it  is  by  the 
[  doctrines  wliich  they  preaclied,  and  by  the  writings  which 
I  tliey  have  left  on  record,  that  tlie  earth  is  to  be  filled  with  the 
I  knowledge  and  glory  of  God,  and  the  souls  of  men  brought  to 
the  enjoyment  of  the  fulness  of  the  blessing  of  the  Gospel  of 
j  peace. 

j  29.  Whereunto  I  also  labour]  "In  order  to  accomplish  this 
]  end,  I  labour  with  llie  utmost  zeal  and  earnestness  ;  and  with 
all  that  strength  witli  which  God  has  most  powerfully  fur- 
!  nished  me."  Whoever  considers  theoriginal  words,  aymvil^Q- 
I  lizvoi  Kara  rriv  tvcpyciav  avTOV  rriv  evcpyovitevrjv — ev  Avva/iei, 
will  find  that  no  verbal  translation  can  convey  their  sense. 
God  worked  ener^clicallij  in  St.  Paul ;  and  he  icrought  ener- 
\  gelicaltij  with  God  ;  and  all  this  was  in  reference  to  the  sal- 
vation of  mankind. 

■  1.  The  preceding  chapter  contains  the  highest  truths  in  the 
;  Christian  religion,  conveyed  in  language  peculiar  to  this  apos- 
:  lie  ;  a  language  never  tauglit  by  man,  cloiliing  ideas,  as  vastaK 
I  tlie  human  mind  can  grasp;  and  both  coming  immediately 
j  from  tliat  inspiration  of  the  Alniiglity  wliich  giveth  under- 
standing. 

I  2.  What  the  apostle  says  on  the  Godhead  of  Christ  has  a1- 
I  ready  been  distinctly  noted  ;  and  from  this  we  must  conclude, 
that  unless  there  be  some  secret  way  ot  understanding  the  16th 
I  and  17th  verees,  whicli  God  has  no  where  revealed,  taken  in 
their  sober  and  rational  sense  and  meaning,  they  must  forever 
settle  this  very  important  point.  Let  any  man  of  common 
sense  and  reason  hear  these  words,  whose  mind  had  not  been 
previously  warped  by  any  sentiment  on  the  subject ;  and  who 
only  knew,  in  religious  matters,  this  one  great  truth,  that  there 
is  a  God  ;  and  that  He  made  and  governs  all  things  :  and  then 
ret  it  be  asked,  of  whom  doth  tlie  apostle  speak  this  1  Would 
lie  not  immediately  answer,  /le  sjieaketh  of  God.  As  to  the 
,  difficulties  on  this  subject,  we  must  consider  them  difficulties 
rather  to  our  limited  intellect,  tlian  as  belonging  to  the  subject. 
We  can  know  but  little  of  an  infinite  and  eternal  Being;  no- 
thing, properly  speaking,  but  what  Himself  is  pleased  to  re- 
:  veal.    Let  us  receive  this  with  gratitude  and  reverence. 


Wliich  is  Christ  in  you,  the  hope  of  glory]  In  this,  and  tlie 
following  ve.sc,  there  are  several  remarkable  particulars  : 

I.  We  find  here  the  sum  and  substance  of  the  apostle's 
preaching. 

1.  He  preached  Christ,  as  the  only  Saviour  of  sinners. 

2.  Ileproclaimt'd  this  Christ  as  being  j'n  tliem  :  for  the  de- 
sign of  the  Gospel  is  to  put  men  in  possession  of  the  Spirit 
and  power  of  Christ ;  to  make  tliem  partakers  of  the  Divine 
nature:  and  thus  prepare  them  for  an  eternal  union  with  Uim- 
Kelf  Should  it  be  said  that  the  preposition  cv,  should  be  trans- 
lated amoHg-,  it  amounts  to  the  same  ;  for  Christ  was  amoii^ 
them  to  enlighten,  quicken,  purify,  and  refine  them ;  and  tliis 
he  could  not  do  without  dwelling  in  them. 

3.  lie  preached  this  present,  and  indiretlhig  Christ,  as  the 
hope  of  glory  ;  lor  no  man  could  rationally  hope  for  glory  who 
had  not  the  pardon  of  his  sins :  and  >vliose  nature  was  not 
sanctified.  And  none  could  have  pardon  but  through  the  blood 
of  His  cross  ;  and  none  could  have  glorification,  but  through 
the  indwelling,  sanctifying  Spirit  of  Christ. 

JI.  We  sec  the  manner  ii.  whicl)  tlie  apostles  preached. 

1.  They  teamed  every  one;  they  showed  every  man  his 
danger  ;  they  proved  that  both  Jews  and  Gentiles  were  under 
sin  ;  and  tliat  the  wrath  of  God  was  revealed  against  all  ungod- 
liness, and  unrighteousness  of  men  ;  that  time  and  life  were 
uncertain  ;  and  that  now  was  the  day  of  salvation. 

2.  Tliey  taught  every  man  in  all  irisdom  ;  they  considered 
the  world  in  a  state  of  ignorance  and  darkness ;  every  man 
btsing,  through  sin,  ignorant  of  himself  and  God  :  and  tlie 
.jpostles  taught  them  to  know  themselves,  viz.  that  they  were 
sinners,  wretclied,  helpless,  and  perisliing  ;  and  they  taught 
tliem  to  know  God,  in  His  purity,  justice,  and  truth  ;  and  in 
His  mercy  tliroiigh  Christ  .Tcsus.  Thus  they  instructed  men 
in  all  wisdom,  fur  tlie  knowledge  of  a  man's  self,  and  his  God, 
constitute  all  that  is  e.<;senlially  necessary  to  be  known  for 
(nesent  and  eternal  happiness. 

in.  The  end  wiiich  tlie  apostles  had  in  view  in  thus  preach- 
ing ChrisI ;  to  present  every  man  perfect  in  Chri.it  Jesus. 
The  words,  rsAcios  cv  Xpi-M,  perfect  in  or  through  Christ, 
signify  two  things — 1.  That' they  sliould  be  thoroughly  in- 
.ylrncted  in  the  doctrines  of  Cliristianity,  So  that  tlioy  should 
know  tlie  truth,  as  it  is  in  Jesus.  2.  Tliat  they  sliould  be  made 
partakers  of  the  grace  of  the  Gospel,  so  tluU  tliey  might  be 
saved  from  all  their  sins,  and  be  filled  witli  his  fulness.  The 
Kiiccoeding  chapter  amply  proves  that  nothing  less  than  this 
filtered  into  the  apostle's  design.  Men  may  dispute  as  they 
please  about  Christian  perfection  ;  but,  without  it,  no  «oul 
shall  ever  see  God.  He  who  is  not  saved  from  all  sin  here, 
cannot,  to  his  joy,  see  God  hereafter.  This  perfection,  of 
which  the  apostle  speaks,  and  to  whicli  he  laboured  to  bring 
all  men,  was  something  to  be  attained  in  and  through  Christ. 
The  apostles  preached  Christ  in  the  people  ;  and  tliey  jireacli- 
ed  Uim  as  crucified  for  mankind.     He  who  died  for  t\\cm, 


CHAPTER  II. 

The  apo.illf  shoirs  //is  g'  cat  concern  for  the  church  at  Colo.fse,  and  at  Laodicea ;  and  exhorts  them  to  steadfastness  in  the 
faith,  and  to  l/eware  of  being  seduced  by  specious  and  etuicing  trords,  1 — 5.  And  to  tcallc  in  Christ,  as  they  had  been 
taught,  and  to  abound  in  faith  and  holiness,  6,  7.  To  beware  of  false  teachers,  who  strove  to  pervert  the  Gospel,  and  to 
lead  llici'-  minds  frnni  Ilim  in  whom  the  fulness  of  the  Godhead  dwells  :  with  whom  they  were  filed  ;  by  whom  they  had 
rereired  spiritual  circumcision  :  and  into  lehom  they  were  baptized,  and  were  quickened,  and  raised  from  a  death  of  sin, 
to  a  life  of  righteousness,  6—12.  He  points  out  their  former  stale,  and  the  great  things  which  Christ  had  done  for 
them,  13—15.  ll'arns  them  against  particular  tc.jiets  ofthe  Judai-ing  teachers,  relative  to  meats,  drin/es,  holidays,  festi- 
vals, and  the  specious  pretences  of  deceivers,  IC— 10.  And  shows,  that  all  the  Ihinsrs  taught  by  these,  though  they  had  a 
show  of  wisdom,  yet  perished  in  the  using,  and  were  the  commandments  and  doctrine  of  men,  20—23.  [A.  M.  cir.  -lOOS. 
\.  D.  cir.  G2.     A.  Li.  C.  814.     An.  Imp.  Neronis  Cies.  Au'l  9.1 


IT^R  I  would  tliat  ye  knew  what  great  *  conflict  l-  I  have  for 
you,  and  for  them  at  I.aodicca,  and  for  as  many  as  have 
not  seen  my  face  in  the  flesli ; 

2  'That  their  liearts  might  be  comforted,  <i  being  knit  together 
in  love,  and  unto  all  riches  of  the  full  assurance  of  understand- 
ing, *  to  tne  acknowledgment  of  the  mystery  of  God,  and  of 
the  Father,  and  of  Christ ; 

»0r,  fen.-;  or,  rarp.-.bCh  rzi.  Phil  1.31.  I  Tliej!.2.1-c2  Cnr.1.6— J  ("n  3. 
U.-c  Pliil.3  3    Ch.  I  9.-f  Or,  Wherf  ill. 

.NOTES.— Verse  1.  U^tat  great  conflict]  The  word  aywv, 
which  we  here  render  conjlict,  is  to  be  undei'stood  as  implying 
ray  nest  care  and  solicitude;  accompanied,  undoubtedly,  with 
the  most  fervent  application  to  the  throne  of  grace  in  their 
behalf.  The  ayuyvt^uixcfof,  of  the  preceding  verse,  gave  the 
apostle  occasion  to  use  the  word  ayo>i',  here,  lie  agonized 
with  God,  and  his  agony  was  for  them. 

Laodicea]  A  city  of  Asia  Minor,  on  tlie  borders  of  Caria, 
f'^^l/gia.  and  Lydia.  Ii  wa.s  originally  called  Diospolis,  or 
the  ciiy  of  Jupiter;  and  afterward  Uhons  :  but  obtained  the 
name  of  Laodicea  from  Laodice,  t!ie  wife  of  Antiochus.  It  is 
no\»  called  Ladik.  It  was  formerly  celebrated  lor  its  com- 
merce, and  tlie  fine  black  wool  of  its  sheep.  Colosse,  or  the 
.ity  of  the  Colassians,  lay  between  it  and  Hicrapolis.  This 
Ihernpolis  was  also  a  town  of  Phrygia,  lainous  for  it.s  hot 
b.iths  :  it  is  now  called  IJumbukholasi. 

As  many  as  hare  nK  seen  my  face  in  Ihefeih]  From  this  it 


3  fJn  ^  whom  arc  hid  all  the  treasures  of  wisdom  and  know- 
ledge. 

4  -Vnd  thi.s  I  say,  i>lest  any  man  should  beguile  you  with  en- 
ticing words. 

5  For  i  though  I  be  absent  in  the  flesh,  yet  am  I  with  you  in 
the  spirit,  joying  and  behohling  k  your  order,  and  the  '  stead- 
fastness of  your  faith  in  Christ. 

h  I  9.- 

1.2.17.— k  I  Lor.H.W.-l  I  P«l  ! 


has  been  conjectured  that  St.  Paul  had  never  been  at  either 
Colosse  or  Laodicea  ;  and  this,  from  the  letter  of  the  text,  ap- 
pears i>robable :  and  yet,  his  having  passed  more  than  once 
through  this  country,  (ircaching  and  strengthening  the  church- 
es, renders  it  very  improbable.  It  is,  tiierefore,  most  likely 
that  weshould  understand  tlie  apostle  as  speaking  collectively, 
that  he  had  the  most  earnest  concern,  not  only  for  the  welfare 
of  those  cliurches  with  which  he  was  acquainted,  such  as  Co- 
losse and  Laodicea  ;  but  also  for  those  to  whom  he  was  not 
personally  known. 

2.  That  their  hearts  might  be  comforted]  That  they  might 
have  coiitinnal  happiness  in  God,  having  constant  affiance  in 
him. 

Bring  knit  together  in  love]  The  word  avp0i.(ia'TBcvT'j.>v,  or 
cviipii3a<xfiivrci,  which  is  the  true  reading,  but  both  of  equal 
import  lipre,  signifies  being  united,  as  the  beams  or  the  tim- 
bers of  a  building,  by  ruoriices  and  piii.^.  Tlio  visible  church 
•JOT 


He  wani^  them  to  leicare 


G  "  As  ye  liave  therefore  received  Christ  Jesus  the  Lord,  so 
walk  ye  in  him  : 

7  "  Roiled  and  built  up  in  him,  and  stablished  in  the  faith,  as 
ye  have  been  taught,  abounding  tiierein  witli  thanksgiving. 

8  "  Beware  lest  any  man  spoil  you  through  philosophy  and 
vain  deceit,  after  the  p  tradition  of  men,  after  the  '  rudiments 
'  of  the  world,  and  not  after  Christ. 

9  For '  in  him  dwelletli  all  the  fulness  of  the  Godhead  bodily. 

mlTho!s4.1.  .luJoS.— n  Eph  2L>I,23  4i3.17.  Ch.  l.a:!,-o  Jcr  W.8.  Rom. 16. 
1?.  F.Dh.S.S.  Ver.l«l.  HcK  13  9.— p  Mnlt.  Ifl  3.  Oiil.  1.14.  Vei-.22.—q  Or,  elements.— 
rGiil.4.3,  9.   Ver.20.-B  John  l.H.   Ch.l.lD. 

of  Christ  cannot  be  in  t</tio«  with  God,  unless  il  \\ki\'e  un it y 
in  itself;  and,  without  love,  this  un^iy  is  impossible. 

Unto  all  riches  of  the  full- assurance  of  uv derstanding] 
That  is,  that  they  might  have  the  most  indubitable  certainty  of 
..he  truth  of  Christianity,  of  their  own  salvation,  and  of  tlie 
general  design  of  God,  to  admit  the  Gfntilc-s  into  his  church. 
This  is  the  grand  mystery  of  God,  which  was  now  laid  open 
by  the  preaching  of  the  Gospt^l. 

And  of  the  Father,  and  of  Christ]  Tliese  words  are  vari 
ously  written  in  dilTerent  MSS.,  Versions,  and  Falhcrs—The 
mystery  of  God— of  God  in  Christ — of  God  who  is  in  Clirist— 
of  God  concerning  Christ — of  Gnd  ir/io  is  Christ — of  the  God 
Christ— of  God  and  Christ —of  God  the  Father  of  Christ— of 
God  the  Fattier,  and  our  Lord  Clirist — of  God  and  the  Fa- 
ther of  Christ— of  God  the  Father,  in  'Christ— of  the  God 
Christ  Jesus,  the'Father  and  Lord,  &c.  &c.  &c. 

This  great  variety  of  versions  leaves  the  strongest  presump- 
tion that  the  words'  in  question  are  glosses  which  have  crept 
into  the  te.xt ;  and  are  of  no  authority.  Griesbach  has  left 
them  out  of  the  text. 

3.  In  whcmi  are  hid]  Or  rather,  i?i  which ;  referring  to  the 
■mystery  mentioned  above.  In  this  glorious  sclieme  of  Chris- 
tianity, all  the  treasure.?,  the  abundance  and  excellency  of 
wisdom  and  knowledge,  are  contained.  No  scheme  of  salva- 
tion, or  Divine  knowledge,  ever  equalled,  in  its  depth  and  ex- 
cellency, the  Gospel  plan.  A  scheme  which  the  wisdom  of 
God  alone  could  devise  ;  and  which  his  i>ower  and  inlinite 
mercy  alone  could  accomplish. 

4.  Lest  any  man  should  beguile  yoit]  The  word  napaXoyi- 
tirjTai,  means  to  deceive  by  sophistry,  or  subtle  reasoning,  in 
which  all  the  conclusions  appear  to  be  fairly  dwiwn  from  the 
premises :  but  the  premises  are  either  assumed  without  evi- 
dence, or  false  in  themselves  :  but  this  not  being  easily  dis- 
covered, the  Tinthinking  or  tmwary  are  carried  away  by  the 
conclusions  which  are  drawn  from  these  premises.  And  this 
result  is  clearly  intimated  by  the  term  Trtdavo'^Dyia,  enticing 
words,  plausible  conclusions,  or  deductions  from  this  mode 
of  reasoning.  The  apostle  seems  to  allude  to  the  Gentile  phi- 
losophers, who  were  notorious  for  tliis  kind  of  argumentation. 
Plato  and  Socrates  are  not  free  from  it. 

5.  For  though  I  he  absent  in  the  flesh]  It  is  hardly  possible 
that  such  words  as  these,  in  this  verse,  could  have  been  used 
to  perfect  strangers ;  they  argue  a  considerable  knowledge  of 
the  people,  and  a  knowledge  Ibunded  on.personal  acquaintance. 
The  original  is  exceedingly  soft  and  musical : 

El  yap  Kat  rri  aapKi  OTrji/^t, 
AXXu  TO)  TTvaviiaTi  ovv  vli.iv  ctpi, 
"Kaipcov  Kai  /3mt(i)v  vpiMV  rriv  Ta\iv,  K.  T.  X. 
The  whole  verse  shows  that  this  church  was  sound  in  doc- 
trine, and  strict  in  discipline.     They  had  steadfast  faith  in 
Christ;  and  regular  order  or  discipline  among  themselves. 

6.  As  ye  have  therefore  received  Christ  Jesus]  Many  per- 
sons lay  a  certain  stress  on  the  words  as  and  so,  and  make  va- 
rious l^ne  heads  of  discourses  from  them,  viz.  As  ye  received 
Christ  in  a  spirit  of  humility,  so  walk  in  Him ;  as  ye  received 
Him  in  a  spirit  of  faith,  so  walk  in  Him,  &c.  &c.  This  may 
be  all  proper  in  itself;  but  nothing  of  the  kind  was  intended 
by  the  apostle.  His  meaning  is  simply  this:  "Seeing  ye 
liave  embraced  the  doctrine  of  Clirist,  continue  to  hold  it  fast; 
and  not  permit  yourselves  to  be  turned  aside  by  sophistical  or 
Judaizing  teachers." 

7.  Rooted  and  built  up  in  him]  It  is  not  usual  with  the 
apostle  to  employ  this  double  metaphor;  taken  partly  from 
the  groitth  of  a  tree,  and  the  increase  of  a  building.  They 
are  to  be  rooted;  as  the  good  seed  had  been  already  soitiw,  it  is 
to  take  root ;  and  the  roots  are  to  spread  far,  wide,  and  deep. 
They  are  to  be  grounded ;  as  Ihe  foundation  has  already 
been  laid,  they  are  to  build  thereon.  In  the  one  case,  they 
are  to  bear  much  fruit ;  in  the  other,  they  are  to  grow  up  to 
be  a  habitation  of  God  through  the  Spirit.  See  the  notes  on 
Eph.  ii.  21,  22.  and  iii.  17. 

Aboutiding  therein  with  thanksgiving]  No  limitation  is 
ever  set  to  the  operations  of  God  on  the  soul ;  or  to  the  growth 
of  the  soul  in  the  knowledge,  love,  and  image  of  God.  Tiiose 
who  are  brought  into  such  a  state  of  salvation,  should  abound 
ill  gratitude,  and  loving  obedience,  as  they  grow  in  grace. 

S.  Beware  lest  any  man  spoil  yon]  The  word  avi.ayMyotv, 
from  (TuXi),  prey,  and  ayciv,  to  lead  or  carry  away,  signitios  to 
be  robbed  or  spoiled  of  their  goods,  as  if  by  violoice  or  rapine. 
Their  goods  was  the  salvation  they  had  received  from  Christ; 
and  both  the  Gentile  and  Jewish  teachers  endeavoured  to  de- 
prive them  of  these,  by  perverting  their  minds,  and  leading 
ihem  ofTfrom  the  truths  of  Christianity. 

Philosophy  and  vain  deceit]    Or  the  vain,  or  empty  deceit 
of  philosophy  ;  such  philosophizing  as  the  .Jewish  and  Gen- 
tile teachers" used.    As  the  term  philosophy  stood  in  high  re-  , 
.868 


CuLOSSlANb.  of  seducing  teachers, 

10  '  And  ye  are  complete  in  him,  "  which  is  the  head  of  all 
'  principality  and  power  : 

,11  In  whom  also  ve  are  w  circumcised  with  the  circumcision 
made  without  hands,  in  '  putting  off  the  body  of  the  sins  of  the 
flesh  by  tlie  circumcision  of  Christ : 

12  >"  Buried  with  him  in  baptism,  wherein  also  '  ye  are  risen 
with /ir;?7  through  "the  faith  of  the  operation  of  God,  bwho 
hath  raised  him  from  the  dead. 


I  .Tohn  1.I6.-U  Eph.l,ei,2I.     1  Prt.3.22.-v  Ch  MS 

).4.   Koni,S29.  Phil  3  3.— X  R —  ■-■  =    -   '    "■ 

l.-n  Eph.l.l9.&3.7.— b  Acis 


I  ii-o.i.;.— V  i^n.i.m.— w  Deu.l0.16.&3a6.    Jer. 
B.6.  Eph.4.1iS.   Ch.3.8,  9— y  Rom  6.4.— iCh.3. 


pute  among  the  Gentiles,  the  Jews  of  this  time  aJTected  it,  and 
both  Philo  and  Josephus  use  the  word  to  express  the  whole 
of  the  M:  saic  institutions.  So  the  former,  oi  Kara  Mojir/jv  <pi\o- 
rjoipDVvrti,  J' \.\msii  who  embrace  the  philosophy  of  Moses." 
Phil.  De  Aoniin.  JMutand.  And  the  latter,  rnia  izapa  \oviaioii 
iidn  <pi\uu<j(ptiTat,  "tlierc  are  three  systems  of  philosophy 
among  the  Jews."  Bell.  Jud.  lib.  ii.  cap.  8.  sec.  2.  meaning 
the  Pharisees,  Sadducees,  and  Fsseties,  as  immediately  fol- 
lows. The  .Jewish  philosophy,  such  as  is  found  in  the  Cabala, 
Mldrashim,  and  other  works,  deserves  the  oliaracter  of  vain 
deceit,  in  tlie  fullest  sense  and  meaning  of  the  words.  The 
inspired  writers  excepted,  the  Jews  have  ever  been  the  most 
puerile,  absurd,  and  ridiculous  reasoners  in  the  world.  Even 
Rabbi  Maimon,  or  Maiinonides,  vhe  most  intelligent  of  them 
all,  is  often,  in  his  master-piece,  the  March  Nevochim,  the 
teacher  of  ihe  perple.red,  most  deplorably  empty  and  vain. 

After  the  rudiments  of  the  world]  According  to  the  doc- 
trine of  Ihe  Jewish  teachers ;  or,  according  to  the  Mosaic  in- 
stitutions, as  explained  and  glossed  by  the  scribes,  Pharisees, 
aiid  rabbins,  in  general.  We  have  often  seen,  that  ntn  o'jijrrt 
haolam  haizeh,  this  world,  of  which  tuv  koct^ov  tovtov,  is  a 
literal  translation,  is  frequently  used  to  express  the  Jewish 
system  of  rites,  ceremonies,  and  institutions  in  general ;  what 
the  apostle  ci\]]s  the  tradition  of  men ;  namely,  what  men, 
\inauthorized  by  God,  have  taught  as  doctrines  received  from 
Him,  Our  Lord  frequently  refers  to,  and  condemns  the.se 
traditions. 

Not  after  Christ]  Not  according  to  the  simple  doctrine  of 
Christ;  viz.  He  died  for  our  olTences;  believe  on  the  Lonl 
.Jesus,  and  thou  shall  be  saved. 

9.  For  in  him  dwelleth  all  the  fulness]  This  is  opposed  to 
the  vain  or  empty  doctrine  of  the  Gentile  and  Jewish  pliilosw- 
phers:  there  is  a.fulness  in  Christ  suited  to  the  empty,  desti- 
tute state  of  the  "human  soul:  hut  in  the  pliilosophy  of  tlie 
Jews  and  Gentiles,  nothing  like  this  was  found;  nor  indeed 
in  the  more  refined  and  correct  philosophy  of  the  present  day. 
No  substitute  has  evm-  been  found  for  the  grace  of  the  Lor! 
Jesus ;  and  those  wlio  have  sought  for  one,  have  disquietei) 
themselves  in  vain. 

By  the  Godhead,  or  Deity,  Sjifirjvf,  we  are  to  understand 
the  state  or  being  of  the  Dit^ine  Nature  ;  and,  by  the/w^ne.j.'; 
of  that  Dei'?!/,  the  infinite  attributes  essential  to  such  a  nature. 

Bodily.]  Sw/iaru-'ijj,  signifies  truly,  really,  in  opposition 
to  typically,  figuratively.  There  was  a  s//m6o?  of  the  Divine 
presence  in  the  Hebrew  tabernacle,  and  in  the  Jewisli  temple; 
but  in  the  body  of  Christ,  the  Deity,  with  all  its  plentitude  of 
attributes,  dwelt  really,  and  substantially  ;  for  so  the  word 
c-i'i/jariKw;-,  means ;  and  so  it  was  understood  by  the  ancient 
Greek  Fathers,  as  is  fully  shown  by  Suicek,  in  his  Thesaurus, 
under  the  word. 

"  The  fulness  of  the  Godhead  dwelt  in  Christ  'bodily,'  aa 
opposed  to  the  Jewish  tabernacle  or  temple ;  truly,  and  really, 
in  opposition  to  types  and  figures ;  not  only  elTeotively,  as 
God  dwells  in  good  men,  but  substantially,  or  personally,  by 
the  strictest  union,  as  the  soul  dwells  in  the  body;  so  that 
God  and  man  is  one  Christ."     See  Parkhursl. 

10.  And  ye  are  complete  in  him]  Kai  fs-£  ^v  avTo^  irfirXjjpti- 
licvoi,  and  ye  are  filled  icith  him.  Our  word  complete  quite 
destroys  the  connexion  subsisting  in  the  apostle's  ideas.  The 
philosophy  of  the  world  was  empty,  Ktvri;  but  there  was  a 
TT\rip(,)fta,  or  fulness  in  Christ:  the  Colossians  were  empty, 
spoiled  and  deprived  of  every  good,  while  following  the  empty 
philosophy,  and  groundless  traditions  of  .Jewish  and  Gentile 
teachers;  but  since  they  had  received  Christ  .Jesus,  they  were 
irtnXnpMjj.evoi,  filled  with  Him.  This  is  the  true  meaning  of 
the  word  ;  and,  by  this,  the  connexion  and  assemblage  of  ideas 
in  the  apo.?t'e's  mind  are  preserved.  No  fanciful  co/npletc- 
ncss  in  Christ  of  a  believer,  while  incomplete  in  himself,  is 
either  expressed  or  intended  by  St.  Paul.  It  is  too  bad  a  doc- 
trine to  exist  in  the  oracles  of  God. 

Tlieheudofallprincipaiity.]  Seethe  notes onchap.  i.  10,  17. 

11.  In  trhom  also  ye  are  circumcised]  All  that  was  designed 
by  circmncision,  literally  performed,  is  accomplished  in  them 
that  believe  through  the'  Spirit  and  power  of  Christ.  It  is  not 
a  cutting  oflf  a  part  of  the  flesh,  but  a  putting  off  the  body  of 
the  sins  of  the  flesh,  through  the  circumcision  of  Christ;  Ho 
having  uadergone  and  performed  this,  and  all  other  rite.s, 
necessary  to  qualify  Him  to  be  a  mediator  between  God  and 
man  ;  for  being  made  under  the  late.  He  was  subject  to  all  its 
ordinances;  and  every  act  of  His,  contributed  to  the  salvation 
of  men.  But,  by  the  circumcision  of  Christ,  the  operation  of 
His  grace  and  Spirit  m.ny  be  intended  :  the  law  required  the 
circumcision  of  the  flesh':  the  Gospel  of  Christ  tequired  the 
circumcision  of  the  heart.  The  words  tmv  ajiaprion',  of  the 
sins,  are  omitted  by  ABCD'EFG.  several  others,  by  the  Coptic, 
jEthiopic,  Armenian,  Vvlgnte,  and  Ilala;  and  by  Clement 


The  haixdxcriting  of 


13  "  And  you,  being  dead  in  your  sins  and  the  uncircurncision 
of  your  fletjh,  hath  he  quickened  together  with  him,  having 
Torgiven  you  uU  trespasses ; 

14  ■*  Blotting  out  ttie  handwriting  of  ordinances  that  was 
against  us,  whicli  was  contrary  to  us,  and  took  it  out  of  the 
way,  nailing  it  to  liis  cross; 

1.0  And  °  liaving  spoiled  '  principalities  and  powers,  lie  made 
a  Mhow  of  them  openly,  triumphing  over  tliem  ^  in  it. 

IG  Let  no  man,  therefore,  h  judge  you  i  in  it  meat,  or  in  drink, 
or  I  in  respect  "*  of  a  holyday,  or  of  the  new  moon,  or  of  the 
sabbath  days : 

17  "  Wliich  are  a  shadow  of  things  to  come ;  but  the  body  is 
of  Christ. 

18  "  Let  no  man  p  beguile  you  of  your  reward  *»  in  a  voluntary 

eEph.2.1,S,i),ll.— d  Epii.a  15,16.— eGen.3.15.  Paa.C8.13.  I=a,rai?.  Matt.lS.S;". 
Luke  10.  lU.St  II.-JJ.  John  12  al.&  16.11.  Eph.4.S.  Hth  2.  U.— f  Kph.6. 12.— fr  l)r, 
in  himself.— h  Roni  U.3,  10,  VS.-i  Or,  for  emin:;  »nd  ilrinkiiig.— k  Kuin.  U.^,  17. 
I  Coi.S.a— I  Or,  ill  pan.— Ill  Koni  H.3.   Oal  4.1U.— n  llcb.S.S.Sl  9.0.&  lO.t. 

Athanasius,  Basil,  Ci/ril,  and  several  others.  Griesbach  has 
omitted  them. 

12.  Buried  wilh  him  in  baptism,]  Alluding  to  the  immer- 
sions practised  in  tlie  case  o{  adults,  wlierein  the  person  ap- 
peared to  be  buried  under  tlie  water,  as  Ciaist  was  buried  in 
the  heart  of  tlie  earth.  His  rising  again  tlie  tliird  day,  and 
their  emerging  from  the  water,  was  an  emblem  of  the  resur- 
rection of  the  body;  and  in  tliem,  of  a  total  cliangc  of  life. 

The  faith  of  the  npuration  of  God]  They  were  quickened, 
changed,  and  saved,  by  mean.s  of  faith  in  Christ  Jesus;  which 
faith  was  produced  by  the  operation  or  energy  of  Gud.  Be- 
lieving,  is  the  act  of  the  soul ;  but  the  grace  or  power  to  bc- 
Ueve,  comes  from  God  himself. 

I'X  And  you,  being  dead  in  your  sins]  See  the  notes  on 
Kph.  ii.  1,  &o. 

The  uncircnmcisimi  of  i/our flesh]  This  must  refer  to  that 
part  of  the  Colos^Man  church  which  was  made  up  of  converted 
heathens  ;  for  the  heathens  alone  were  uncircumeiied. 

14.  Blnlting  out  the  hand-writing  of  ordinances]  Ey  the 
liand-writing  of  ordinances,  the  apostle  most  evidently  means 
the  ceremonial  lain :  this  was  against  them,  for  they  were 
hound  to  fulfil  it;  and  it  was  contrary  to  them,  as  condemn- 
ing llicin  for  their  neglect  and  transgression  of  it.  This  law 
God  himself  has  blotted  out. 

Blotting  out  the  hand-irriting,  is  probably  an  allusion  to 
Numb.  V.  23.  where  th:;  curses  written  in  the  book,  in  the  case 
of  the  woman  suspected  of  adultery,  are  directed  to  be  blotted 
out  with  the  bitter  waters.  And  there  can  be  little  doubt  of 
a  farther  allusion  ;  viz.  to  tlie  custom  of  discharging  the 
wriling  from  parchment,  by  the  application  of  such  a  tluid  as 
tile  muriatic  acid,  ^vhicl^  immediately  dissolves  those  ferru- 
ginous calces  which  constitute  tlie  blackening  principle  of 
most  inks,  llut  the  East  India  inks,  being  formed  only  of 
simple  black,  such  as  burnt  ivory  or  cork,  and  gum  water, 
nriy  he  wiped  clean  ofT  from  the  surface  of  the  paper  or 
parchment,  by  the  application  of  a  i-ct  sponge,  and  leave  not 
one  loeible  vesti^.'  reiiioining:  this  I  have  often  proved. 

Nailing  it  to  his  cro.-js]  Wlien  Christ  was  nailed  to  the  cross, 
our  obligation  to  fulfil  these  ordinances  was  done  away. 
There  may  be  another  reference  hero  to  some  ancient  mode 
<<(  annulling  legal  obligations,  by  nailing  tlieni  to  a  post; 
but  I  <la  not  recollect  at  present  an  instance  or  example.  An- 
tiquated laics  are  said  to  have  been  thus  abrogated. 

15.  hniX  having  spoiled  principalities  and  poicers]  Hero 
is  an  allusion  to  the  treatment  of  enemies  when  conquered: 
tlicy  arc  spoiled  nf  their  armour,  so  much  the  word  aniKSvcw 
implies;  and  they  are  exhibited  with  contumely  and  reproach 
to  the  populace;  especially  when  the  victor  has  the  honour 
of  a  triumph;  to  the  former  of  which  there  is  an  allusion  in 
the  words  cSciyiianacii  cv  iraopricnii,  7nahing  a  public  exhibi- 
tion of  them;  and  to  the  Latter,  in  the  words  Opinii/Ssvaa; 
rturODf,  triumphing  over  them.  And  the  principalities  and 
powers  refer  to  the  emperors,  kings,  and  generals,  taken  in 
battle,  and  reserved  to  grace  the  victor's  triumph.  It  is  very 
likely  that,  by  the  npyoi  Kat  ejouirias,  principalities  and 
powers,  over  whom  Christ  triumphed,  the  apostle  means  the 
niN'^a'J  Nesiolh,  and  pitn  Roshoth,  who  were  the  rulers  and 
chiefs  in  the  sanhedrim  and  synagogues ;  and  who  had  great 
authority  among  the  people,  both  in  making  constitutions, 
and  e.vplaining  traditions.  The  propagation  of  Christianity 
in  Judea,  quite  destroyed  their  spiritual  power  and  domina- 
tion; just  as  the  propagation  of  Protestantism,  which  was 
Christianity  revived,  destroyed,  wherever  it  appeared,  the 
false  doctrine  and  domination  of  the  pope  of  Rome. 

In  it.]  The  words  ev  avroi,  refer  rather  to  Christ,  than  to 
the  cross,  if  indeed  they  be  genuine  ;  of  which  there  is  much 
reason  to  doubt,  as  the  Versions  and  feathers  diftc?r  so  greatly 
in  quoting  them.     Griesbach  has  left  them  out  of  the  text. 

16.  Let  no  man— judge  you,  in  meat,  or  in  drink]  The 
apostle  speaks  here  in  reference  to  some  particulars  of  the 
handwriting  of  ordinances,  which  had  been  taken  away, 
viz..  the  distinction  of  meats  and  drinks,  what  was  clean,  and 
wtvat  unclean,  according  to  tlie  law:  and  the  necessity  of  ob- 
serving certain  holidays  orfeslival,^ ;  such  as  the  neto  moons, 
and  particular  sabbaths,  or  those  which  should  be  observed 
wilh  more  than  ordinary  solemnity ;  all  these  had  been  taken 
out  of  the  way,  and  nailed  to  the  cross,  and  were  no  longer  of 
moral  obligation.  There  is  no  intimation  here  that  the  Sab- 
tath  was  done  away,  or  that  its  moral  use  was  superseded,  by 


CHAPTER  II.  ordinances  u;  bhUcd  oul. 

humility  and  worshipping  of  angels,  intruding  into  those  things 
'  which  he  hath  not  seen,  vainly  puffed  up  by  his  llcshly  mind, 

19  And  not  holding  '  the  Head,  from  which  all  the  body  by 
joints  and  /lands  having  nouriBliment  ministered,  and  knit  to- 
gether, increasetli  with  the  increase  of  God. 

20  Wherefore  if  ye  be  '  dead  with  Christ  from  "  the  y  rudi- 
ments of  the  world,  «  why,  as  though  living  in  the  world,  are 
ye  subject  to  ordinances, 

21  (* Touch  not;  taste  not;  handle  not; 

22  Which  all  are  to  perish  with  the  using  ;)  '  after  the  com- 
maiidments  and  doctrines  of  men  1 

23  '  Which  things  have  indeed  a  show  of  wisdom  in  '  will- 
worship,  and  humility,  and  t  neglecting  of  the  body  ;  not  in 

I  any  honour  to  the  satisfying  of  the  flesh. 

oVtr.4.— ].  Orjjurtcoa'ainM  you— qOr  boineavoliinlarvin  liiimiliiy,  V»r.«5._ 
I  rKiok.lS.a  ITim.l.r.— a liph. 4.15,11;.— iRoui  6  ijr-:lc7.i,i.  Oal.-i.l'J  Eph.a.lS.— 
i  u  Ver.8  — V  Or,  elcmoiiu  — w  Gal  4..3,9.— x  I  Tim. 4" 3— y  Isaiah  29.  Hi.  i\IaU.15.9. 
Til'JS  1.11.— i  (  Tim.4  J.-a  Vcr.5.-(,  Or,  p.injjhin,-  :  or,  nol  aparinir, 

I  the  introduction  of  Christianity.  I  have  shown  elscwherei 
that  remerjibcr  the  Sabbath-day  to  keep  it  holy,  is  a  command 
o[ perpetual  obligation,  and  can  never  be  superseded  but  by 
the  final  termination  of  time.  As  it  is  a  type  of  that  rest 
which  remains  for  the  people  of  God,  of  un  eternity  of  bliss, 
it  must  continue  in  full  force  till  that  eternity  arrives  :  for  no 
type  ever  ceases  till  the  antitype  be  come.  Besides,  it  is  not 
clear  that  the  apostle  refers  at  all  to  the  Sabbath  in  this  place, 
whetlier  Jewish  or  Christian ;  his  ruii'  oap/Saroii',  of  sabbaths, 
or  weeks,  most  probably  refers  to  their /cnsteo/  xceeks ;  of 
wiiich  much  has  been  said  in  the  notes  on  the  Pentateuch. 

17.  Wliich  are  a  shadow.]  All  these  things  were  types  ;  and 
must  continue  in  force  till  tiie  Christ,  whom  they  represented, 
came:  the  apostle,  therefore,  says  that  lUe  body,  the  subslanca 
or  des/g'/i  ol  them,  was  of  Christ :  pointed  hiin  out,  and  the 
excellent  blessings  which  He  has  procured.  The  word  axia, 
shadow,  is  often  used  to  express  any  thing  imperfect  or  un- 
substantial; while  tlie  term  ac^|la,  body,  was  used  in  the  op- 
posite sense,  and  expressed  any  thing  substantial,  solid,  arid 

firm.  Tiie  law  was  but  the  shadow,  or  representation,  of  good 
things  to  come:  none  should  rest  in  it ;  ad  that  it  pointed  out 
is  to  be  sought  and  obtained  in  Christ. 

18.  Let  no  man  beguile  you]  Mr,6cts  Vfias  KaTaPpa/Scvcroy 
Let  no  man  take  Ihc prize  from  you  which  the  (ipnficvi,  bra- 
bens,  or  judge  in  the  contests,  has  assigned  you,  in  consequence 
of  your  having  obtained  the  victory.  This,  any  reader  will  see, 
is  an  allusion  to  the  Olympic  and  Isthmian  games,  and  to  the 
prizes  assigned  to  those  v.iio  had  obtained  the  victory  in  one 
or  more  of  the  contests  wliich  tlicre  took  place.  The  Colos- 
sians  had  fought  and  conquered  under  the  direction  of  Christ: 
and  He,  as  the  sole  judge  in  this  contest,  had  assigned  to  them 
the  prize  :  the  false  teachers,  attecting  great  modesty,  humility, 
and  sanctity,  endeavoured  to  turn  them  aside  from  the  Gospel ; 
and  to  induce  them  to  end  in  l\\c  Jieili  who  had  begun  in  the 
Spirit.     Against  these  the  apostle  warns  them. 

In  a  voluntary  humility  and  worshipping  of  angels]  TIlis 
is  a  difficult  passage  ;  and,  in  order  to  explain  it,  I  sliall  ex- 
amine the  meaning  of  some  of  the  principal  terms  of  the  ori- 
ginal : — The  word  ticXtii',  to  will,  signifies  also  to  delight ;  and 
TarTcivo<Ppoi7vi>ri,  signifies  not  only  lowliness  or  humility  of 
viind,  but  also  afjiiction  of  mind ;  and  raircivovv  djc,  !//u-v>;i', 
Lev.  xvi.  29,  ol.  and  in  many  other  places,  signifies  to  afflict 
the  soul  by  fasting,  and  sef-aiinegation  ;  and  Oprtrrxcta,  signi- 
fies reverence  and  modesty.  Hence  the  whole  passage  has 
been  paraphrased  thus  : — Let  no  man  spoil  you  of  the  prize  ad- 
judged to  you,  who  delights  in  mortifying  iiis  body,  and  walk- 
ing with  the  apparent  modesty  of  an  angel ;  ali'ecting  supe- 
rior sanctity  in  order  to  gain  disciples  ;  intruding  into  things 
tehich  he  has  not  seen  ;  and,  notwithstanding  his  apparent  hu- 
mility, his  mind  is  carnal,  and  he  is  puffed  up  with  a  sense  of 
his  superior  knowledge  and  piety.  It  is  very  likely  that  the 
apostle  here  alludes  to  the  Bssenes,  who  were  remarkably 
strict  and  devout,  spent  a  principal  part  of  their  time  in  the 
ccntemplation  of  the  Divine  Ileing  :  abstained  from  all  sensual 
gi-atification  ;  andatlected  to  live  the  life  of  angels  upon  earth. 
With  their  pretensions,  all  the  apostle  says  here  perfectly 
agrees  ;  and  on  this  one  supposition,  the  whole  of  the  passage 
is  plain  and  easy.  I^Inny  have  understood  the  passage  as  re- 
ferring to  the  adoration  of  angels,  which  serins  to  have  been 
practised  among  the  Jews,  who  appear  (from  Tobit  xii.  15. 
Philo  in  lib.  rfc  Somn.  Josephus,  War,  lib.  ii.  cap.  S.  sec.  7.) 
to  have  considered  them  as  a  s  nt  of  mediators  between  God 
and  man  ;  presenting  the  prayers  of  men  before  the  throne, 
and  being,  as  Philosays,  Mtj  aAou  liaaiXcuf  oipda^iioi  Kai  tora, 
the  eyes  and  ears  of  the  Great  King.  But  this  interpretation 
is  not  so  likely  as  the  foregoing. 

19.  And  not  holding  the  head]  Not  acknowledging  Jesus 
Christ  as  the  only  i^aviour  of  mankind  ;  and  the  only  head  or 
cAiV/of  the  Christian  church  ;  on  whom  every  member  of  it 
depends,  and  from  whom  each  derives  both  light  and  life. 
For'a  farther  explanation  of  these  woids,  see  the  notes  on 
Ephcs.  iv.  16.  where  the  figures  and  pliraseology  arc  the 
same. 

20.  If  ye  be  dead  with  Christ]  See  the  notes  on  Rom.  vi.  3, 5. 
I'rom  the  rudiments  of  the  world]    Ye  have  renounced  all 

hope  of  salvation  from  the  observance  of  Jewish  rites  and  cc- 
remoniffs,  which  were  only  ri/dime»i/s,  ,/trst  elements,  or  the 
alphabet  out  of  which  the  whole  science  of  Christianity  woo 
composed.  Wc  have  ottcn  seen,  that  the  world,  and  this  world, 
2W 


T'hose  who  arc  rii:cn  icith  Christ 


COLOSSIANS. 


should  seek-  hcavoili/  things. 

signify  the  Jewish  dispensation  :  or  the  rites,  ceremonies,  and  |  tions  of  the  body,  accompanied  with  a  liumiliation  of  spirit, 
services  performed  under  it.  ,  that  are  neither  profitable  to  the  soul,  nor  of  any  advantage  to 

fVhy,  as  though  living  in  the  leorld]    Why,  as  if  ye  were  j  the  body  :  so  thai  the  wlwle  of  their  religion  is  nothing  worth. 

'    "  ' '■'•' '  '  '^'^'^ai  is  here  termed  will-icorship,  €di\c9pncTKita,  signiRe? 

simply  a  mode  of  woi-ship  wl)ich  a  man  chooses  for  himself, 
independently  of  the  revelation  wiiich  God  has  given.  The 
whole  system  of  Deism  is  an  edeXoOpricriuia,  a  worship  founded 
in  the  will  or  caprices  of  man,  and  not  in  tlie  wisdom  or  will 
of  God  :  and  it  is  just  as  prolitable  lo  body  and  soul,  as  tliat  of 
which  the  apostle  speaks.  God  will  be  served  in  his  own  way  ; 
it  is  right  that  He  should  prescribe  to  man  the  truths  which 
he  is  to  believe,  and  the  ordhiances  which  he  i.'.:  to  use.  To 
refuse  to  receive  His  teaching:,  in  order  to  prefer  our  own  fan- 
cies, is  to  light  a  farthing  candle  as  a  substitute  for  the  noon- 
day sun.  From  the  beginning  of  tlie  world,  God  has  prescribed 
the  worship  which  was  best  pleasing  to  Himself ;  and  never 
left  a  matter  of  sucli  moment  lo  man.  Tlie  nations  which  have 
either  not  had  a  revelation,  or  refused  to  receive  that  which 
God  has  given,  shovv',  by  their  diversity  of  worstiip,  supersti- 
tion, absurdity,  and  in  many  cases,  cruelty;  what  the  state 
of  the  whole  would  have  been,  had  not  God,  in  His  infinite 
mercy,  blessed  it  with  a  revelation  of  His  will.  God  has  given 
directions  concerning  His  worsliip  ;  and  He  has  appointed  the 
seveiit/i  day  for  tlie  pecnliar  exercises  of  spiritual  duties :  other 
times.  He  hus  left  to  man's  convenience ;  and  tliey  abuse  the 
te.Yt,  who  say,  that  the  appointment  of  particular  times  and 
places  for  religions  service  is  will-morship.  God  prescribes 
the  tiling ;  and  leaves  it  to  man,  eA-cept  in  the  case  of  the  Sab- 
bath, to  apjKiint  the  time  and  the  place ;  nor  is  it  possible  to 
be  too  frequent  in  God's  worship ;  no  more  than  to  be  too 
fervent. 


Ftill  under  the  same  dispensation  from  which  you  have  been 
already  freed,  are  ye  subject  to  its  ordinances,  performing 
them  as  if  expecting  salvation  from  this  performance  ?- 

21.  Touch  not ;  taste  not;  handle  not]  These  are  forms  of 
expression  very  frequent  among  the  .Tews.  In  Maccoth,  fol. 
21.  1.  "  If  they  say  to  a  NaZarite,  Don't  drink,  don't  drink  ; 
and  he,  notwithstanding,  drinks,  he  is  guilty.  If  they  say. 
Don't  shave,  don't  shave;  and  he  shaves,  notwithstanding, 
he  's  guilty.  If  they  say.  Don't  put  on  these  clotlies,  don't  put 
on  tliese  clothes ;  and  he,  notwitlistanding,  puts  on  heteroge- 
neous garments,  he  is  guilty." — See  more  in  Schoettgen. 

22.  Which  all  are  lo  perish  icith  'he  using]  These  are  not 
mattei-s  of  eternal  moment;  the  different  kinds  of  meats  Avere 
made  for  the  body,  and  go  with  it  into  corruption  ;  in  like  man- 
ner, all  the  rites  and  ceremonies  of  tlie  Jewish  religion  now 
perish,  having  accomplished  the  end  of  their  institution; 
namely,  to  lead  us  to  Christ,  that  v.'e  might  be  justified  by 
faith. 

After  tlie  commandments  and  doctrines  of -men?]  These 
words  should  follow  the  20th  verse,  of  which  they  form  a  part : 
and  it  appears  from  them,  that  the  apostle  is  here  speaking  of 
the  traditions  of  the  elders,  and  the  loe.d  of  cumbrous  ceremo- 
nies which  they  added  to  the  significant  rites  prescribed  by 
Moses. 

23.  Which  things  have  indeed  a  shotc  nf  frisdom]  All  these 
prescriptions  and  rites  have  indeed  the  appearance  of  wisdom, 
and  are  recommended  by  plausible  reasons ;  but  they  form  a 
worship  which  God  has  not  commanded;  and  enjoin  macera- 


CHAPTER  III. 

The  apostle  exiiorts  the  Colossians  to  heavenly-mindedness  after  the  example  of  Christ,  that  they  may  he  prepared  to  ap- 
pear ipith  Him  i?i  glory,  1 — i.  Exhorts  them  also  to  -mortify  their  members,  and  calls  to  their  remembrance  their  former 
state,  5 — 7.  Shows  how  completely  they  icere  cliangedfrom  'that  state,  and  gives  them  various  directions  relative  to  truth, 
compassion,  meekness,  long-suffering,  forgiKeness,  and  charity,  8 — 14.  Shows  that  they  are  called  to  unity  and  holi- 
ness; and  conunands  them  to  have  the  doctrine  of  Ciirist  dwelling  richly  in  them;  and  koto  they  should  teach  and  ad- 
inonish  each  other,  and  do  eveiry  thing  in  the  name  of  the  Lord  Jesus,  15—17.  7'he  relative  duties  of  wives,  18.  Of 
kusba?ids,  19.  Of  children,  20.  Of  fathers,  21.  Of  servants,  2i.  He  concludes  by  sho-wing,  that  he  (hat  does  wrong, 
shall  be  treated  accordingly ;  for  God  is  no  respecter  of  persons,  2.3—25.  [A.  M.  cir.  4066.  A.  U.  cir.  62.  A.  U.  C.  814. 
An.  Imp.  Neronis  Ca3s.  Aug.  9.] 


IF  ye  then  "  be  risen  with  Christ,  seek  those  things  which  are 
above,  where  i>  Christ  sitteth  on  the  right  hand  of  God. 

2  Set  your  "  affection  on  things  above,  not  on  things  on  the 
earth. 

3  d  For  ye  are  dead,  °  and  your  life  Is  hid  with  Christ  in  God. 

4  f  AVhen  Christ,  who  is  s  our  life,  shall  appear,  then  shall  ye 
also  appear  with  him  h  in  glory. 

5  '  Mortify,  therefore,  k  your  members  which  are  upon  the 
earth;  '  fornication,  uncleanness,  inordinate  affection,  ™  evil 
concupiscence,  and  covetousncss,  "  which  is  idolatry  : 

>  Rom  6  5.  Enli  S.G.  Ch  S.  12.— b  Bom.8  J}.  Eph.l.ai.- 
6.a.  Giil.2.20.  Ch.S.aO.-eSror.S.?.  Ch.  l.D.-f  1  .lolln3.a.- 
h  1  Co,-.  15.43,  Phil.3.Sl.-i  Romans  S.ia.  Gal.5.24.— k  Romi 
m  1  The3s.4.5. 


cOr,  rr.inH.— dRon 
r.lohn  U.26.&H.6.- 
ns6.13.— lEph.5.3.- 


NOTES. — Verse  1.  If  ye  then]  Ei  ovv,  seeing  then  that  ye 
are  risen  with  Christ:  this  refers  to  wliat  he  had  said,  ver.  12. 
Buried  with  Him  in  baptism ;  wherein  also  ye  are  risen  with 
Him.  As,  therefore,  ye  have  most  cordially  received  the  doc- 
trine of  Christ,  and  profess  to  be  partakers  of  a  spiritual  reli- 
gion, mat  promises  spiritual  and  eternal  things;  seek  those 
things,  and  look  to  be  prepared  for  the  enjoyment  of  them. 

2.  Set  your  affection  on  things  abore]  Ta  avoi  (ppuveire,  love 
heavenly  things  :  study  them  ;  let  your  hearts  be  entirely  en- 
grossed by  them.  Now,  that  ye  are  converted  to  God,  act  in 
reference  to  heavenly  things,  as  ye  did  formerly  in  reference 
to  those  of  earth  ;  and  vice  versa.  This  is  a  very  good  general 
rule :  "  Be  as  much  in  earnest  for  heavenly  and  eternal  things, 
as  ye  formerly  were  forthose  that  were  earthly  and  perishing." 

3.  For  ye  are  dead]  To  all  hopes  of  happiness  from  the  pre- 
sent world  ;  and,  according  to  your  profession,  should  feel  no 
more  appetite  for  the  things  of  this  life,  than  he  does  whoso 
soul  is  departed  info  the  invisible  state. 

Your  hfe  is  hid  with  Christ  in  Ood.]  Christ  is  your  treasure ; 
and  where  your  treasure  is,  there  is  your  heart.  Christ  lives 
in  the  bosom  of  the  Father  ;  as  your  heart  is  in  Him,  ye,  also, 
sit  in  heavenly  places  with  Christ  Jesus.  Cnrist  is  the  life  of 
your  souls  ;  and,  as  He  is  hidden  in  the  bosom  of  the  Father, 
BO  are  ye,  who  live  through  and  in  Him. 

4.  When  Christ,  who  is  our  life]  When  Christ  comes  to 
judge  the  world,  ye  shall  appear  with  Him  in  His  glory  ;  and 
in  an  eternal  state  of  blessedness. 

5.  Mortify,  therefore,  your  members]  TlicKpomart,  put  them 
to  death  :  the  verb  is  used  metapiiorically,  to  signify  to  deprive 
a  thing  of  its  power;  to  destroy  its  strength.  Use  no  member 
of  your  body  to  sin  against  God  ;  keep  all  under  dominion  ; 
and  never  permit  Ihe  beast  to  run  away  with  the  maji.  To 
gratify  any  sensual  appetite,  is  to  give  it  the  very  food  and 
nourishment  by  which  it  lives,  thrives,  and  is  active.  Howe- 
ver the  body  may  suffer  by  excessive  sensual  indulgences,  the 
appetite  increases  with  the  indulgence.  Deny  yourselves,  and 
let  reason  rule;  and  the  animal  will  not  gel  the  ascendancy 
over  the  rational  man..     See  the  notes  on  Rom.  vi.  11,  &c. 

Inordinate  afff.ction]  TlaOng,  uvnaturaland  degrading  pax- 
itcn,  bcBtial  UiEts      Pr"f  Rom.  i.  26,  ?7,  and  the  notes  there. 
270 


6  '  For  whicli  things'  sake  the  wrath  of  God  cometh  on  p  the 
children  of  disobedience : 

7  1  In  the  which  ye  also  walked  sometime,  when  ye  lived  in 
them. 

8  '  But  now  ye  also  put  off  all  these  ;  anger,  wrath,  malice, 
bla.sphemy,  *  filthy  communication  out  of  your  mouth. 

9  '  Lie  not  one  to  another,  "  seeing  ttiat  ye  have  put  off  the 
old  man  with  his  deeds  : 

10  And  have  put  on  the  new  vian,  which  "  is  renewed  irj 
knowledge,  "  after  the  image  of  him  that  *  created  him  : 

n  Kpli.5.5-0  Pom. 1.18,  Eph,5.6,  Rev.3S.Ip._p  Eph.3  °.— o  Rom.G.lP.  SO.  & 
7.5.  ICor.Ml.  Eph.S.S.  Til.3.3.  -rEph,4.?J.  IPet.2.1.  Heb.18.1  .Irvmcs  (  21 — 
s  Epli.4.:;9.&.5.4.— I  Lov.lil.ll.  Eph.4.85.— u  Epl..4.22,^4.— v  Rom.  12.2.— wEp'li. 
4.23,24.— xEph. 2. 10. 


£ril  concupiscence]  'Emdvitidv  kuki^v.  As tTTidvjua, signifies 
Strang  and  vehement  desire  of  any  kind  ;  it  is  here  joined 
with  KOLKt],  evil,  to  show  the  sense  more  particularly,  in  \vhich 
the  apostle  uses  it. 

Covetousncss,  whirh  is  idolatry]  For  the  covetous  man 
makes  his  money  his  God.  Now,  it  is  the  prerogative  of  God 
to  confer  happiness  ;  every  godly  man  seeks  his  happiness  in 
God  :  the  covetous  man  seeks  that  in  his  money,  which  God 
alone  can  give;  therefore,  his  covetousness  is  properly  idola- 
try. It  is  true,  his  idol  is  of  gold  and  silver ;  but  his  idolati^y 
is  not  the  less  criminal  on  that  account. 

6.  The  trrath  ofOodcometh]  God  isangry withsuchpersons; 
and  He  inflicts  on  them  the  punishment  which  they  deserve. 

7.  In  the  wliich  ye  also  walked  sometime]  When  ye  were  in 
your  unconverted  state,  ye  served  divers  lusts  and  pleasures. 
See  on  Rom.  vii.  5.  and  Eph.  ii.  2. 

8.  But  now  ye  also  pat  off  all  these]  See  on  Eph.  iv.  22. 
Being  now  converted,  sin  had  no  moie,  dominion  over  them. 

Anger,  wrath,  &c.]  They  had  not  only  lived  in  the  evils 
mentioned,  ver.  5.  but  also  in  those  enumerated  here ;  and 
they  had  not  only  laid  aside  the  former,  but  they  had  laid  aside 
the  latter  also.  They  retained  no  bosom,  no  easily  besetting 
sin.  They  were  risen  witli  Christ ;  and  they  sought  the  things 
which  were  above. 

Blasphemy]  The  word  seems  here  to  mean  injurious  and 
calumnious  speaking. 

9.  Lie  not  one  to  another]  Uo  not  deceive  each  other  :  speak 
the  truth  in  all  your  dealings ;  do  not  say,  "  IMy  goods  are  so 
and  so,"  when  you  know  them  to  be  otherwise.  Do  not  un- 
dervalue the  goods  of  your  neighbour,  when  your  conscience 
tells  you  that  you  are  not  speaking  the  truth.  //  is  naught, 
it  is  naught,  saith  the  buyer ;  hut  afterward  he  boasteth  ;  i.  e. 
he  underrates  his  neighbour's  property  till  he  gets  him  per 
suaded  to  part  with  it  for  less  than  its  worth  ;  and,  when  he 
has  thus  got  it,  he  boasts  what  a  good  bargain  he  has  made. 
Such  a  knave  speaks  not  truth  with  his  neighbour. 

Ye  hax'B  put  off  the  old  man]  See  the  notes  on  Rom.  vi.  6 
and  particularly  on  Rom,  xiii  II — 14.  Ye  have  received  a  re- 
ligion widelv  difTei'-iit  (rr>iii  th^t  yr  had  brforr  :  art  accordirtj; 
tn  il:   pi  in'"iplrr.. 


Wc  should  be  merciful, 


CHAPTER  111. 


11  Where  there  is  neither  '  Greek  nor  Jew,  circumcision  nor 
iinctrcunicision,  Barbarian,  Scythian,  bond  nor  free :  •  but 
Christ  is  all,  and  in  all. 

12  •  Put  on  tliercfore,  *>  as  the  elect  of  God,  holy  and  beloved, 
"  bowels  of  mercies,  kindness,  humbleness  of  mind,  meekness, 
long-suffering; 

13  '^  Forbearing  one  another,  and  forgiving  oncanotlier,  if  any 
man  have  a  *  quarrel  against  any  ;  even  as  Christ  forgave  you, 
to  also  do  ye. 

y  Rom-^ns  10.12.  lCoi.l2.l3.  GM.3  28.&,5.6.  Eph  6.S.— i  Eph.l  «  — »  Eph.4. 
M.-b  1  Theas  1  4.  IPct.l.!;.  2  Pet  T.  I'l -c  G«l  3  22.  Phil. 2  I.  Eph.4.  2,a;  — 
d  Mark  11. '^5.   El)h.4.2;ji.-e  Or,  coiaplaiiu,-f  1  l»et,4.8.— g  John  13. SI.  Rom. 13.8. 


10.  And  have  put  on.  the  new  man]  See  on  Rom.  .\ii.  1,  2. 

Is  renewed  in  knoieledge]  Ig.nokance  was  the  grand  cha- 
racteristic of  the  lieathcn  state ;  k.nowledge  of  the  Christian. 
The  utmost  to  wliicli  heathenism  could  pretend,  was  a  certain 
knowledge  of  nature.  JIow  far  this  went,  and  how  much  it 
fell  short  of  the  trutli,  may  be  seen  in  the  writiu^is  of  Aris- 
totle and  Pliny.  Cliristian'ily  reveals  God  liiuiscif  the  author 
of  nature;  or,  ralhi^r,  God  has  revealed  himself  in  theCln-Js- 
tian  system  with  whicli  He  has  blessed  irankind.  Christianity 
teaches  a  man  the  true  knowledge,  both  of  himself  and  of 
God:  but  it  is  impossible  to  know  one's-self,  but  in  the  light 
of  God  :  the  famous  yvtodi  aaavTov,  know  thyself,  was  practi- 
cable only  under  the  Christian  religion. 

After  the  image  of  him  that  created  him]  We  have  already 
seen,  that  God  made  man  in  His  own  image;  and  we  have 
teen  in  tnhat  that  image  consisted. — See  the  notes  on  Gen.  i. 
■J6. — See,  also,  on  Ephos.  iv.  23,  21.  Does  not  the  apostle  refer 
here  to  the  case  of  an  artist  who  wishes  to  make  a  perfect  re- 
■  semblance  of  some  e.fquisile  form,  or  person'!  God,  in  this 
case,  is  the  artist ;  man  is  the  copy ;  and  God,  himself,  the 
original,  from  which  this  copy  is  to  be  taken.  Thus,  then, 
man  is  made  by  his  Creator,  not  according  to  the  image  or 
likeness  of  any  other  being,  but  according  to  His  own;  the 
imago  Tiiv  Krto-avro;,  of  the  Creator.  And,  as  the  Divine  Na- 
ture cannot  e.xi.st  informs,  or  fa-ihions,  moral  qualiiics,  alone, 
are  those  which  must  be  produced.  Hence,  the  apostle,  in- 
terpreting llie  words  of  Moses,  says,  that  the  image  in  which 
man  was  made,  and  in  which  he  must  be  re-made,  avaKaivov- 
fitjov,  made  anew,  consists  ir.  knowledge,  righteousness,  and 
true  holiness. 

11.  H7(cre  there  is  neither  Greek  nor  Jew]  In  which  new 
creation,  no  inquiry  is  made  what  ?ia/io;i  the  persons  belong- 
ed to;  or  from  what  ancestry  sprung  ;  whether  in  Judea  or 
fireece :  — 

Circumcision,  nor  uncirciimcision]  Nor  is  their  peculiar 
form  of  religion  of  any  consideration,  whether  circumcised 
like  Ihe  Jews,  or  uncircnmcised  like  the  Heathens : — 

Barljarian,  Scythian]  Nor  whetiior  of  the  more  or  less 
tractable  of  the  nations  of  the  world  :  for,  altliough  know- 
ledge, and  the  most  refined  and  sublime  knowledge,  is  the 
object  to  be  attained  ;  yet,  under  the  teaching  and  influence 
olthH  blessed  S])irit,  the  most  dull,  and  least  informed,  are 
perfectly  capable  of  comprehending  this  Divine  science;  and 
becoming  wise  unto  Salvation  : — 

Efond  nor  free]  Nor  does  the  particular  state,  or  circum- 
stance.'!,  in  wliich  a  man  maybe  found,  either  help  him  to,  or 
p.xclude  him  from,  the  boneiit  of  this  religion;  the  s/ace  ha- 
ving as  good  a  title  to  salvation  by  grace  as  the  freeman : — 

But  Christ  is  all  and  in  all]  All  mankind  are  His  crea- 
tures; nil  conditions  are  disposed  and  regulated  by  His  Pro- 
vidence ;  and  all  human  beings  are  equally  purchased  by  His 
Idood.  ile,  alone,  is  the  source  whence  all  have  proceeded; 
and,  to  Him,  alone,  all  must  return.  He  is  the  Maker,  Pre- 
server, Saviour,  and  Judge,  of  all  men. 

12.  Put  on— as  the  elect  of  God]  As  the  principal  de.';ign  of 
the  apostle  was  to  show  that  God  had  chosen  the  Gentiles,  and 
railed  them  to  the  same  privileges  as  the  Jew.s,  and  He  in- 
tended to  make  them  as  truly  His  people  as  the  Jews  ever 
were,  he  calls  them  the  elect  or  chosen  of  God:  and,  as  the 
Jews,  who  were  f(jrmerly  the  elect,  were  still  beloved,  and 
called  to  be  holy;  so  lie  calls  the  Colossians  beloved;  and 
shows  them  that  they  arc  called  with  the  same  holy  calling. 

Bowels  nf  mercies,  &c.]  Be  merciful,  not  in  act  merely,  but 
in  spirit  and  affection.  In  all  cases  of  this  kind,  let  your 
heart  dictate  to  your  hand  ;  be  dollied  with  bowels  of  mercy ; 
let  your  tcnderest  feelings  come  in  contact  with  the  miseries 
of  the  distressed,  as  soon  as  ever  they  present  themselves. 
Though  I  know  that  to  put  on,  or  to  be  clothed  with,  are  figu- 
rative expressions,  and  mean  to  assu7ne  such  and  such  cha- 
racters, and  qualities;  yet  there  maybe  a  higher  meaning 
here.  The  apostle  would  have  them  to  feel  the  slightest 
Couch  of  another's  misery;  and,  as  their  clothes  are  put  over 
their  body,  so  their  tendercst  feeling  should  be  always  within 
the  peach  of  the  miserable.  Let  your  feelings  be  at  hand  ;  and 
feel  and  commiserate  as  soon  as  touched. — See  on  Kphcs.  iv.  2. 
Instead  of  oocriofiwr,  mercies,  in  the  plural,  almost  every 
MS.  of  importance,  with  many  of  the  Fathers,  read  oiK-tpfiov, 
bowels  of  mercy,  in  the  singular.  This  various  reading^ 
makes  scarcely  any  alteration  in  the  sense. 

1^3.  Forbearing  one  another]  Avoid  all  occasions  of  irrita- 
ting or  provoking  each  other. 

Forgiving  one  another]  If  yc  receive  offence,  be  instantly 
ready  to  forgive,  on  the  first  acknowledgment  of  tiie  fault. 

Kren  as  Christ  forgave  you]  Who  required  no  satisfac- 
tion, and  sought  for  iiotliing  in  you  but  the  broken,  contrilr 


humble,  meek,  and  loving 

14  f  And  above  all  these  riiings  *pMt  on  charity,  which  ia  the 
h  bond  of  perfectness. 

15  And  let  i  tlie  peace  of  God  rule  in  your  hearts,  ><  to  tno 
which  also  ye  are  called  '  in-one  body  ;  "  and  be  ye  thankful. 

16  I-et  the  word  of  Clirist  dwell  in  you  richly  in  all  wisdom  ; 
teaching  and  admonishing  one  another  "  in  psalms  and  hymns 
and  spiritual  songs,  singing  "  with  grace  in  your  hearts  to  the 
Lord. 

17  And  ^  whatsoever  ye  do  in  word  or  deed,  do  all  in  the  name 

1  Cor.LT  Euh.5.2.  Ch  2.2.  I  The'<3.4.9.  1  Tim.l  6.  1  .'oSn  3.23.&  4.2I.-h  Euh. 
4  3-1  Komma  14.17.  Phil.4.7.-k  1  Cor  7. 15.-I  Kph  2.16,  I7.&  4.4.-in  Chap.2.7. 
Vcisu  17.-n  I  Cor.  14.21).  tph.S.  11),— o  Ch«p  4.C.-p  1  Cor.  10.31. 

hcai  t ,  and  freely  forgave  you,  as  soon  as  you  returned  to  Him. 
No  man  should,  for  a  moment,  harbour  ill-will  in  his  heart  to 
any  ;  but  the  offended  party  is  not  called  actually  to  forgive, 
till  the  offender,  with  sorrow,  acknowledge  his  fault.  He 
should  be  ready  to  forgive;  and,  while  he  is  so,  he  can  neither 
feel  hatred  nor  malice  towards  the  offender:  but,  as  Christ 
does  not  forgive  us,  till,  with  penitent  hearts,  we  return  unto 
Him,  acknowledging  our  oflences;  so  those  who  have  tres- 
passed against  their  neighbour,  are  not  to  expect  any  act  of 
forgiveness  from  the  person  they  have  injured,  till  they  ac- 
knowledge their  odcnce.  Forgive,  says  the  apostle,  Kadiot 
Afui  0  Xois-oj,  even  as  Christ  forgave  you:  show  the  same 
disposition,  and  the  same  reatliness  to  forgive  your  offending 
bi'ethren,  as  Christ  showed  towards  you. 

14.  And  above  all  these  thing.?]  En  ratri  ?.c  tovtoi;,  ttpon 
all,  over  all ;  as  the  outer  garment  envelops  all  the  clothing  ; 
.so  let  charity,  or  love,  inve.^t  and  encompass  all  the  rest. 
Even  bowels  of  mercy  are  to  be  set  in  motion  by  love;  from 
love  they  derive  all  \.\\c^\x  feHing,  and  all  their  power  and 
promptitude  to  action.  Let  this,  therefore,  be  as  the  upper 
garment ;  the  surtoul  that  invests  the  whole  man. 

Which  is  the  bond  of  perfectness.]  Love  to  God  and  man  is 
not  only  to  cover  all,  but  also  to  miile  and  consolidate  the 
whole.  It  is,  therefore,  represented  here  under  the  notion  of 
■d  girdle,  by  wiiich  all  tlie  rest  of  ilie  clothing  is  4ou/id  close 
about  the  body.  To  love  God  with  all  the  heart,  soul,  mind, 
and  strength,  and  one's  neighbour  as  one's  self,  is  the  perfec- 
tion which  the  New  Covenant  requires,  and  which  the  grace 
and  Spirit  of  Christ  work  in  every  sincerely  obedient,  humble 
believer  :  and  that  very  love  whicli  is  the  fulfilling  of  the  law, 
and  tlie  perfection  itself  which  the  Gospel  requires,  is  also 
the  bond  of  that  perfection.  It  is  by  love  to  God  and  man, 
that  love  is  to  be  preserved.  Lore  begets  love;  and  the  more 
a  man  loves  Cod  and  liis  neighbour,  the  more  he  is  enabled  to 
do  so.  Love,  while  properly  exercised,  is  ever  increasing 
and  re-producing  itsolf. 

Instead  of  Tcyctornros,  perfection,  several  reputable  MSS. 
witli  the  Itala,  read  horriro;,  unity;  but  the  former  is  doubt- 
less the  genuine  reading. 

15.  And  let  the  peace  of  God  rule]  Instead  of  Qeov,  God, 
Xpt^Dv,  Christ,  is  the  reading  of  ABC'D'FG.  several  others; 
both  the  Syriac,  the  Arabic  of  Erpeii,  Cojitic,  .^thiopic,  Ar- 
menian, Vulgate,  and  Itala,  with  several  of  the  Fathers : 
on  this  evidence,  Griesbachhas  inserted  it  in  the  te.\t. 

Rule  in  your  hearts]  BpafJcvcTo>,  let  the  peace  of  Christ, 
judge,  decide,  and  govern  in  your  hearts,  as  the  brabeus,  or 
judge,  docs  ill  the  Olympic  contests.  No  heart  is  right  with 
God,  where  i\\c  peace  of  Christ  does  not  rule;  and  I  he  conti- 
nual prevalence  of  the  peace  of  Christ  is  the  decisive  proof 
that  the  heart  is  right  with  God.  When  a  man  loses  his 
peace,  it  is  an  awful  p_'3of  that  he  has  lost  something  else ; 
that  he  has  given  way  to  evil,  and  grieved  the  Spirit  of  God. 
While  peace  rules,  all  is  safe. 

In  one  body]  Ye  cannot  have  peace  with  God,  in  yourselves, 
nor  among  eaCjh  other,  unless  ye  continue  in  imity;  and,  as 
one  body,  continue  in  connexion  and  dependance  on  Him  who 
is  your  only  head :  to  this  ye  are  called,  it  is  a  glorious  state 
of  salvation,  and  ye  should  be  for  ever  thankful  that  yc  are 
thvts  privileged. 

10.  Let  the  word,  cf  Christ  dtcell  in  you  richly]  I  believe  the 
apostle  means  that  "the  Colossians  should  be  well  instructed 
in  the  doctrine  of  Christ ;  that  it  should  be  their  constant 
study;  that  it  should  be  frequently  preached,  explained,  and 
enforced  among  them  ;  and  that  all  the  wisdovi  comprised  in 
it  should  be  well  understood.  Thus  the  doctrine  of  God  will 
dwell  richly,  that  is,  abundantly  among  them.  But  there  ap- 
peal's to  be  here  an  allusion  to  tlie  Shechinah  or  symbol  of  the 
Divine  presence,  which  direlt  in  the  tabernacle,  and  first /e»i- 
pie  :  and  to  an  opinion  common  among  the  Jews,  which  is  thus 
e.x-pressed  in  Melchita,  fol.  38.  4.  njoir  CV  nninnu'  Dipn  "ja 
noy  02?  In  whatever  place  the  law  is,  there  the  shechi- 
nah is  present  tcit/i  it.  Nor  is  this  a  vain  supposition  ; 
wherever  (Jod's  word  is  seriously  read,  heard,  or  preached, 
there  is  God  himself.  And  in  that  church  or  religious  society 
where  the  truth  of  God  is  proclaimed  and  conscientiously  be- 
lieved, there  is  the  constant  dicelling  of  God.  Through  bad 
pointing,  this  verse  is  not  very  intelligible  ;  the  several  mem- 
bers of  it  should  be  distinguished  thus  :  Let  the  doctrine  of 
Christ  dwell  richly  among  you  ;  teaching  and  admonishing 
each  other  in  all  wisdom  ;  singing,  with  grace  in  your  hearts 
unto  the  Lord,  in  p.-tahns,  hyrntts,  and  spiritual  songs.  This 
arrangement  the  original  will  not  only  bear  ;  but  it  absolutely 
requires  il,  and  is  not  sense  without  it.  See  the  note  on  Ephea. 
v.  19. 

Th'-  ^inci/ig  whii-.h  l.~  here  rrcnnimeudcd  IE  widely  differ- 
•,'71 


Various  Christian  COLOSSIAN3. 

of  the  Lord  Jesus,  i  gi  ving  thanks  to  God  and  the  Father  b  v  h  im. 

18  '  Wives,  submit  yourselves  unto  your  own  husbands,  ^  as 
it  is  fit  in  the  Lord. 

19  '  Husbands,  love  i/our  wives,  and  be  not  "  bitter  against 
them. 

20  V  Children,  obey  your  parents  ^  in  all  things  :  for  fy\s  is 
well  pleasing  unto  tlie  Lord. 

'21  ^Fathei-s,  provoke  not  your  children  to  anger,  le.st  they 
be  discouraged. 

n  Rom  M.  Eph.S.an.  Cli.I.13.'&2  7.  1  Thes3.5.  IS.  Heb.l3. 15.— r  Eph  5.?2. 
Til.a.5.  1  Pet.3.1.-s  Eiih.5.3.— I  Elih.5.S3,-i?,3J.  1  Pil.3.7.— u  Epli.4.31.— v  Eph. 
6.1.— wEph, 5.24.   Til.a.9. 

ent  from  wliat  is  commonly  used  in  most  Christian  co  i^rega- 
tions  ;  a  congeries  of  unmeaning  sounds,  associated  to  bun- 
dles of  nonsensical  and  often  ridiculous  repetitions,  which  at 
once  both  deprave  and  disgrace  the  cliurch  of  Christ.  Melodij, 
which  is  allowed  to  be  the  most  proper  for  devotional  music, 
is  now  sacrificed  to  an  exuberant  harmony,  which  requires 
not  only  many  different  kinds  of  voices,  but  different  musical 
instruments,  tosuppnrt  it.  And  by  these  preposterous  means, 
the  simplicity  of  the  Christian  wor.ship  is  destroyed  ;  and  all 
edification  totally  prevented.  And  tijis  kind  of  singing  is 
anijily  proved  to  be  very  injurious  to' the  personal  piety  of 
tliose employed  in  it :  even  of  those  who  enterwith  a  consider- 
able share  of  humility  and  Christian  meekness,  how  few 
continue  to  sivg  tcit/i  grace  tJi  their  hearts  unto  the  Lord  > 

17.  ^^'}latsoever  ye  do  in  leord  or  deed]  Let  your  words  be 
right,  and  your  actions  upright. 

Do  all  in  the  name  of  the  Lord  Jesus]  Begin  with  ITini, 
and  end  with  Him ;  invoke  His  name  ;  and  pray  for  His  di- 
rection and  support  in  all  that  ye  do;  and  thus  every  work 
will  be  crowned  with  all  requisite  success.  Doing  every  thing 
in  the  name  of  God,  and  referring  every  thing  to  His  glory, 
is  as  rational  as  it  is  pious.  Could  it  be  ever  supposed  tliut 
any  person  would  begin  a  bad  work  in  God's  name ! — How- 
ever, it  is  so.  No  people  in  the  universe  more  strictly  adhere 
to  tlie  letter  of  this  advice,  than  the  Mohammedans  ;  for  they 
never  undertake  a  work,  eat  meat,  nor  write  a  book,  without 
prefacing  all  with — ti^*=^l  (:>*=v'l  sill  (^  Bismiilahi,  Arrah- 
inani,  Arraheemi:  "In  the  name  of  the  most  merciful  and 
compassionate  God."  Not  only  books  of  devotion,  but  books 
on  all  arts  and  scie7ices  :  books  o(  talcs  and  romances ;  books 
oi poetry,  and  those  on  the  elements  of  reading,  &c.  begin 
thus.  Nay,  it  is  prefixed  to  the  Uj  Jl  aiii  Lizit  un  Nissa, 
one  of  the  most  abominable  productions  that  ever  came  from 
the  pen  of  man ;  and  is  precisely  the  same  among  tlie  Moham- 
medans, as  the  infamous  work  of  Nicliolas  Clwrier,  called 
Elegantim  Latini  Sermonis,  falsely aitributed  to  John  Mfxir- 
sius.  has  been  among  some  called  Christians.  Of  both,  witli  a 
triflinghyperbole,itmay  be  said,  "Surely  these  books  were  writ- 
ten in  hell;  and  theauthorof  tliem  must  certainly  be  the  devil." 

Giving  tlianks  to  God]  Even  praises,  as  well  at  grayer.}, 
must  ascend  to  God  through  this  Mediator.  We  have  no  au- 
thority to  say  that  God  will  accept  even  our  thanksgiving, 
unless  it  ascend  to  Him  tluough  Christ  Jesus. 


duties  recommended. 


22  ^  Servants,  obey  '  in  all  things  your  masters  "  according 
to  the  flesh ;  not  with  eye-service,  as  men-pleasera ;  but  in 
singleness  of  heart,  fearing  God  : 

2.3  b  A  i  whatsoever  ye  do,  do  it  heartily,  as  to  the  Lord,  and 
not  unto  men  : 

24  ■=  Knowing  that  of  the  Lord  ye  shall  receive  the  reward  of 
the  inheritance  ;  d  for  ye  serve  the  Lord  Christ. 

25  But  he  that  doeth  wrong  shall  receive  for  the  wrong  which 
he  hath  done  :  and  "  there  is  no  respect  of  pei-sons. 

iEph.6  4.— y  Eph.6.5,  &c.  ITim.o.l.  Tit.3  9.  1  Pci.2  13,— i  Ver.80.— a  Philem. 
IC.-b  Ephe3.6.6,  'l.—c  Ephe3.6.8.— d  1  Cor.7.a2.— e  Romans  2.11.  Ephesiina  6.  9. 
1  Pcler  1.17.  See  Dei].  10. 17. 

18.  Wires,  submit  yourseFves]  Having  done  with  g-enero/ 
directions,  the  apostle  comes  to  particular  duties,  which  are 
commonly  called  relative ;  because  they  only  belong  to  persons 
in  certain  situations  ;  and  are  not  incumbent  on  all.  No  wo- 
man has  the  duty  of  a  wife  to  perform,  but  she  who  is  one; 
and  no  man  has  the  duty  of  a  husband  to  perform,  but  he  who 
is  married. 

The  directions  here  to  wives,  husbands,  children,  parents, 
servants,  and  masters,  are  so  exactly  the  same  in  substance 
with  tliose  in  Ephes.  v.  22—33.  and  vi.  1—9.  that  there  is  no 
need  to  repeat  what  has  been  said  on  those  passages  ;  and  to 
the  notes  there,  the  reader  is  requested  to  refer. 

As  it  is  fit  in  the  Lord]  God  commands  it ;  and  it  is  both 
proper  and  decent. 

19.  Be  not  bitter  against  them]  Wherever  bitterness  is, 
there  love  is  wanting.  And  where  love  is  wanting  in  tlie  mar- 
ried life,  there  is  hell  upon  earth. 

20.  Children,  obey — in  all  things]  That  is,  in  the  Lord;  in 
every  thing  that  your  parents  command  you,  which  is  nut 
contrary  to  the  will  or  word  of  God. 

21.  fathers,  provoke  not]    See  the  notes  on  Ephes.  vi.  4. 

22.  Servants,  obey]    See  on  Ephes.  vi.  5 — 8. 
2-1.  The  reward  (ff  the  inheritance]    Here,  ye  have  neither 

lands  nor  property ;  ye  are  servants  or  slaves.  Be  not  dis- 
couraged, ye  have  an  inheritance  in  store  ;  be  faithful  unto 
God  and  to  your  employers,  and  Christ  will  give  you  a  hea- 
venly inlieritance. 

25.  But  he  that  doeth  wrong]  It  is  possible  for  an  unfaith- 
ful servant  to  wrong  and  defraud  Ills  master  ina  great  variety 
Of  ways,  without  being  detected  :  but  let  all  such  remember 
what  is  here  said — He  that  doeth  wrong,  shall  receive  for  tlie 
wrong  which  he  has  done  :  God  sees  him,  and  will  piinisli 
hiin  for  his  breach  of  trust  and  his  dishonesty.  Wasting  or 
not  taking  proper  care  of  the  goods  of  your  master,  is  sucli  a 
wro7ig  as  God  will  resent.  He  that'  is  unfaitliful  in  that 
which  is  little,  will  be  unfaithful  in  much,  if  he  liave  an  op- 
portunity; and  God  alone  is  the  defence  against  an  unftiithful 
servant. 

Tlier".  is  no  respect]  God  neither  esteems  nor  despises  any 
man  because  of  his  outward  condition  and  circumstances ; 
for  there  is  no  respect  of  persons  with  Him.  Every  man  is, 
in  the  eye  of  God,  what  he  is  in  his  soul  :  if  holy,  loved  ;  if 
rcicked,  despised  and  rejected. 


CHAPTER    IV. 

The  d'lty  of  masters  to  their  serva7its,  1.  Continuance  in  prayer  recommended  ;  to  which  watchfulness  and  thanksgiving 
should  be  joined,  2.  A7id  to  pray  particularly  for  the  success  of  the  Gospel,  3,  4.  Directions  concerning  tcalking  wisely, 
redeemi7ig  of  time,  and  Godly  conversatio7i,  5,  6.  He  refers  thein  to  Tychicus  and  Ontsinnis,  ichom  he  sends  to  them,  for 
particulars  relative  to  his  present  circumstances,  7 — 9.  Mentions  the  salutations  of  several  then  at  Home,  of  who7n  he 
gives  some  interesting  pnrticulcs,  10 — 14.  Se7i(ls  his  0W7i  salulntions  to  the  brethren  in  Laodicea  ;  and  to' Ny7nphas, 
and  the  cliurch  at  his  house,  l.j.  Directs  this  epistle  to  be  read  i7i  the  church  of  the  Laodicea7is  ;  and  that  to  the7n  to  be 
read  at  Colosse,  16.  Directions  to  Archippus,  relative  to  his  7Jiinistry,  17.  Concludes  with  saltitations  to  the  people  at 
Colosse,  to  whom  he  sends  his  apostolical  benediction,  18.  [A.  M.  cir.  406G.  A.  D.  cir.  62.  A.  U.  C.  814.  An.  Imp.  Neronis 
Caes.  Aug.  9.] 


MASTERS,  *  give  unto  your  servants  that  which  is  just  and 
equal ;  knowing  that  ye  also  have  a  ^  Master  in  heaven. 
2  '  Continue  in  prayer,  and  watch  in  the  same  '*  with  thanks- 
giving; 

lEph.6.9,-l>  .Malt. 23.10— c  I.uke  1S.1.     Rom. 12.12.     Epb.6.13.     IThess.  5.17, 
-e  Eph.G  19.  2Tlie33.3.1. 


Euh.6.9 

-jcii.2.; 


NOTES. — Verse  I.  Masters,  give  unto  your  servants]  This 


3  "  Withal  pmying  also  for  us,  that  God  would  f  open  unto  us 
a  door  of  utterance,  to  speak  ^  the  mystery  of  Christ,  i>  for 
which  I  am  also  in  hondsi 

4  That  I  may  make  it  manifest,  as  I  ought  to  speak. 

flCor.;i;.9.  2Cor.2.13.-gJIalt.l3.11.  lCor.4.1.  Epli.6.I9.  Chap.l.26.&  2.2.- 
hEph.i;.20.   Pliil.1.7. 


continually  dependant  upon  Him   for  all  these;  to  earnest, 


verse  should  have  been  added  to  the  preceding,  to  which  it  i  persevering  prayer,  He  has  promised  every  supply  ;  but  be 
properly  belongs  :  and  this  chapter  sliould  have  begun  with  i  who  prays  not,  has  no  promise.  How  few  wtves  feel  it  their 
ver.  2.  :  duty  to  pray  to  God  to  give  them  grace  to  behave  as  wives  ' 

That  which  is  just  and  equal]  As  it  is  bo7idmen  or  slaves.  How  few  husbands  pray  for  the  grace  suited  to  their  situation, 
of  whom  tlie  apostle  speaks,  we  may  at  once  see  with  what  tliat  they  may  be  able  to  fulfil  its  duties  !  Tlie  like  may  be 
propriety  this  exhortation  is  given.  The  condition  of  slaves  said  of  children,  pare7its,  servants,  and  masters.  As  every 
among  the,  Greeks  and  Romans,  was  wretched  in  the  extreme:  situation  in  life  has  its  peculiar  duties,  trials,  &c.  so,  to  every 
they  could  appeal  to  no  law;  and  they  could  neither  expect  situation,  there  is  peculiar  grace  appointed.  No  man  can 
justice  nor  equity.  The  apostle,  therefore,  informs  those  pro-  '  fulfil  the  duties  of  any  station,  without  the  grace  suited  to  that 
prietors  of  the,«e  slaves,  that  they  should  act  towards  them  '  station.  The  grace  suited  to  liini,  as  a  inember  of  society  in 
Doth  according  to  justice  and  equity  ;  for  God,  their  Master,  general,  will  not  be  sufficient  for  him  as  a  husband,  father,  or 
required  this  of  them  ;  and  would  at  last  call  them  to  account  master.  Many  proper  marriages  become  unhappy  in  the  end, 
for  their  conduct  in  this  respect.  Justice  and  equity  required  because  the  parties  have  not  earnestly  besought  God  for  that 
that  they  should  have  proper  food,  proper  i-aiment,  due  rest,  gi-ace  necess;>ry  for  them  as  husbands  and  wives.  This  is  the 
and  no  more  than  moderate  work.  This  is  a  lesson  tiiat  all  origin  of  family  broils  in  general ;  and  a  proper  attention  to 
mastei-s  throughout  the  universe  should  carefully  learn.  Do  the  apostle's  advice,  would  prevent  them  all. 
not  treat  your  serv'ants  as  if  God  had  made  them  of  an  inferior  i  V/atch  in  the  same]  Be  always  on  your  guard  ;  and  when 
blood  to  yours.  you  have  got  the  requisite  grace  by  praying,  take  care  of  it, 

2.  Continue  inprayer]    This  was  the  apostle's  general  ad-    and  bring  it  into  its  proper  action  by  watchfulness  ;  by  which 
vice  to  all ;  without  this,  neither  wives,  husbands,  children,     you  will  know  whe7i,  and  where,  and  how,  to  apply  it. 
parents,  servanf.s  nor  masters,  could  fulfil  the  duties,  whicli        With  thanksgiving]   Being  always  grateful  to  God,  who  has 
Rod,  in  their  respective  stations,  required  of  them.  •  called  you  into  such  a  state  of  salvation  ;  and  aflbrd:-  you  such 

All  light,  newer,  and  life,  come  from  God ;  his  creatures  are    abundant  means  and  opportunities  to  glorify  Him. 
212 


Balutalions from  different 


5  >  Walk  in  wisdom  toward  them  that  are  without,  >■  redeem- 
ing the  time. 

6  Let  your  speech  be  alway  'with  grace,  "seasoned  with 
salt,  "  that  ye  may  know  how  ye  ought  to  answer  every  man. 

7  "  All  my  state  shall  Tychicvis  declare  unto  you,  icho  is  a  be- 
loved brother,  and  a  faithful  minister  and  fellow-servant  in 
the  Lord : 

8  '  Whom  I  have  sent  unto  you  for  the  same  purpose,  that  he 
might  know  your  estate,  and  comfoit  your  hearts ; 

i  F.ph  5  13.  1  The5!.4.1»— k  Eph.5.16.-I  Ecelel.l0.12.  Ch»p.3.l6.— m  .Mmrk  9. 
60 —n  I  Pei.3  IS  -o  ij.nh  6.91 


3.  Praying  ulso  for  us)  Let  the  success  and  spread  of  the 
Gospel  be  ever  dear  to  you;  arid  neglect  not  to  pray  fervently 
to  God  that  it  may  liave  free  course,  run,  and  be  glorified. 

A  duer  of  utterance]  Ov^av  tov  \oyjv.  The  word  Ovpa, 
Which  commonly  signifies  a  door,  or  .such  like  entrance  into 
ahoitse,orp.issag>?  through  a  wall,  is  often  usedmetajihorically 
foran  enira/ice  to  any  busmess,  occasion  or  opportunity  tocom- 
tnence  or  perform  any  particular  work.  Bo  in  Acts  xiv.  27. 
the  DOOR  0/ faith  is  opened  to  the  Gentiles,  i.  e.  there  »s  now 
an  opportunity  of  preaching  the  Gospel  to  the  nations  of  the 
earth.  1  Cor.  xvi.  9.  A  great  and  effectual  door  is  opened 
unto  me  ;  i.  e.  I  have  now  a  glorious  opportunity  of  preach- 
ing the  truth  to  the  people  of  Ephesus.  2  Cor.  ii.  12.  When  I 
came  to  Troas,  a  door  teas  opened  unto  me ;  I  had  a  fine  op- 
portunity of  preaching  Christ  crucified  at  that  place,  feo 
here  IheBvpa  tov  \iyov,  w'lichwe  translate  door  o/'i/«erance, 
signifies  an  occasion,  opportunity,  or  entrance,  for  the  doc- 
trine of  the  Gospel.  The  same  metaphor  is  used  by  the  best 
Latin  writers.  Cicero,  xiii.  Ep.  10.  Amicitiee  fores  aperiun- 
tur — tki  DOORS  of  friendship  arc  opened;  there  is  now  an 
opportunity  of  reconciliation.  And,  Oiid  Amor.  lib.  iii.  Eleg. 
xii.  ver.  12. 

Janc.i  per  nostras  est  adaperta  man  us. 
"The  gate  is  opened  by  our  hands." 
Of  this  use  of  the  word  ainong  the  Greek  writers,  Schleusner 
gives  several  examples.  Sec  also  Kev.  iii.  &  where  the  word 
is  used  in  the  same  sense.  To  multiply  e.xamples,  would  be 
needless;  tlie  apostle  excites  them  to  pray,  not  that  a  door  of 
iillernnce,  i.  e.  a  readiness  and  fluency  of  speech,  maybe  given 
to  him  and  his  fellow-l.Tbourors.  but  tlial  they  may  have  an  op- 
portunity oi  preaching  the  doctrine  of  Christ ;  and  so  the 
term  Xoyo^  is  to  be  understood  here,  as  well  as  in  many  other 
places  of  tlie  New  Testament;  in  most  ot  which  we  have 
either  lost  or  obscured  its  meaning  by  translating  it  word,  in- 
stead o{  doctrine. 

The  mystery  of  Christ]  The  Gospel,  which  had  been  hid- 
den from  all  lormer  times,  and  which  revealed  that  purpo.se 
long  hidden  in  the  Divine  councils,  that  the  Gentiles  should  be 
caJled  to  enjoy  the  same  privilege.^  with  the  Jews. 

P)r  ichicli  I  am  alio  in  bonds]  He  was  suffering  under 
Jewish  malice;  and  for  preaching  this  very  mystery;  for 
they  could  not  bear  to  hear  announced,  as  from  heaven,  that 
the  Gentiles,  whom  they  considered  eternally  slnit  out  from 
any  participation  of  the  Divine  favour,  should  be  made  fellow- 
heirs  with  them  of  the  grace  of  life  ;  much  less  could  they 
bear  to  hear  that  they  were  about  to  be  reprobated,  and  the 
Gentiles  e/ecreti  in  their  place.  It  was  forasserting  these  things 
that  they  persecuted  Paul  at  Jerusalem ;  so  that  to  save  his 
life,  he  was  obliged  to  appeal  to  Cesar;  and,  being  taken  to 
Rome,  he  was  detained  a  ]>risoner,  till  his  case  was  fully 
heard  ;  and  he  was  a  prisoner  at  Rome  on  this  very  account, 
when  he  wrote  this  Epistle  to  the  Colossians. — See  the  note 
en  chap.  i.  24. 

4.  That  I  may  make  it  manifest]  It  was  a  mystery,  and  he 
wished  to  make  it  manifest ;  to  lay  it  open,  and  make  all  men 
tee  it. 

5.  Walk  in  tcisdom]  Act  wisely  and  prudently  in  reference 
to  them  who  are  without ;  who  yet  continue  unbelieving  Gen- 
tiles, or  pers"culini  Jews. 

The  church  of  Christ  was  considered  an  enclosure,  a  field, 
or  vineyard,  well  hedged  or  walled.    Tiiose  who  were  not 
members  of  it,  were  considered  ir-th-^'it ;  i.  e.  not  under  that 
especial  protection  and  defence  which  the  true  followers  of 
Christ  had.    This   has  been  since  called,  "the  Pale  of  the 
Church;"  from  palas,  a  stake  ;  or,  as  Dr.  Johnson  defines  it. 
"A  narrow  piec?  of  wood,  joined  above  and  below  to  a  rail, 
to  enclose  grounds."    As,  to  be  a  Christian,  was  essential  to 
the  saU-ation  of  the  soul ;  so,  to  be  in  the  church  of  Christ, 
was  essential  to  the  being  a  Christian  :  therefore  it  was  con- 
cluded that  "  there  was  no  salvation   out  of  the  pale  of  the 
church."    Now  this  is  true  in  all  places  where  the  doctrines 
of  Christianity  are  prearhed  ;  but  when  one  description  of 
people,  professing  Christianity,  with  tlieirown  peculiar  tnode 
of  worship  and  creed,  arrogate  to  themselves,  exclusive  of  all  | 
•thers,  the  title  of  The  Church;  and  then,  on  the  gruimd  of 
a  maxim  which  is  true  in  itself,  but  falsely  understood  and  ! 
Rpplied   by  tlieni,   assert  tliat,   ns  they  are  the  church,  and  j 
there  is  no  church  besides,  then  you  must  be  one  of  them  ;  | 
believe  as  they  believe,  and  worship  as  they  worsliip  or  you  | 
will  be  infallibly  damned  .  I  s.ny,  when  this  is  as.«erted,  every 
man,  who  feels  he  has  an  immortal  spirit,  is  called  on  to  ex-  , 
amine  the  pretensions  of  such  spiritual  monopnlisls.     Now,  1 
88  the  church  of  Christ  is  formed  on  the  foundation  of  the 
prophets  and  apostles,  Jesus  Christ  being  the  cliief  corner- 
stone, the  doctrines  of  this  Christian  church  must  be  sought  for 
In  the  Sacred  Scriptures    As  tofathert,  councils,  and  human 
Vol.  VI.  M  m 


CHAPTER  IV. persons  at  ItoTn^ 

9  With  '  Onesimus,  a  fatthfui  and  beloved  brother,  who  ta 
one  of  you.  They  shall  make  known  unto  you  all  things  which 
are  done  here. 

10  '  Aristarchus  ray  fellow-prisoner  salntcth  you,  and  *  Mar- 
cus, sister's  son  to  barnaba&douching  whom  ye  received  com- 
mandments :  if  he  come  unto  you,  receive  him  ;) 

11  And  Jestis  which  is  called  Justus,  who  are  of  tlie  circum- 
cision. These  only  are  my  fellow-workers  unto  tiie  kingdom 
of  Goil,  which  have  been  a  comfort  unto  me. 

p  Eph  1;  21 -q  Phileni.lO  — r  Acu  19.  J)  t  3).l.t  S?.2.  Pnilem.M.-*  Acts  15.^7. 
ZTir    4  II.  

authorities  of  all  kinds,  ihcy  are,  in  tiiis  qucstio.i,  Igiitor 
than  Vanity  ;  tt\e  Book  of  Gad  alone  must  decide.  Tiiechuich 
which  has  been  so  liHSty  to  comiemn  all  4)tlieis,  and,  by  ll3 
own  soi  disani,  or  self-constituted  auliiority,  to  make  itself 
the  determiner  of  the  fates  of  men,  dealing  out  the  mansionit 
of  glory  to  Its  partisans,  and  the  abodr'S  of  endless  misery  to 
all  those  who  are  out  of  its  antichristlun  and  iniiuinan  pale; 
iliis  cliurch,  I  say,  has  been  brought  to  tiiis  standard,  and 
proved,  by  tiie  Scriptures,  to  be  fallen  from  t.ie  faith  of  God's 
elect,  and  to  be  most  awfully  aiid  dangerously  cornipt ;  and 
that,  to  be  within  its  pale,  of  all  utheis  professiug  Christian- 
ity, would  be  the  most  likely  means  of  e.idaugering  tl.c  finwl 
salvarion  of  the  s(/ul.  Yet,  even  in  it,  many  sincere  a;  d  up- 
riglit  persons  may  be  found,  who,  in  spirit  and  practice,  be- 
long to  tlie  true  cliurch  of  Ciirisu  Such  persons  are  to  bo 
found  in  all  religious  persuasions,  and  in  all  soils  of  Chris- 
tian societies. 
Hedteining  the  time]     Sec  on  Ephes.  T.  15. 

6.  Let  your  speech  be  always  with  grace,  seasoned  with 
salt]  l^t  it  be  such  as  has  a  tendency  to  oppose  at;d  prt-serva 
from  the  co-ruptiou  of  sin.  Tiie  ri.bbi..s  say,  "lie  wliO,  in 
prayer,  omits  any  word,  should  brsiii  uga.n  at  the  beginning,' 
tor  tie  who  does  not,  is  like  boiled  p.'Uag'.,  in  which  there  ia 
no  salt." — Bcraculh.  fol.  34.  1.  Let  all  your  cniiver.*;ilion  bo 
such  as  may  tend  to  e.xemplify  and  recoaimeiid  Ciiri&tiauity  : 
let  it  not  only  be  holy,  but  wise,  gracious,  and  iiitellijfiil.  A 
harsh  mel'iod  o(  proposing  or  defending  t'.n;  dociriiics  of 
Christianity  only  serves  to  lepel  inen  from  those  dnctrines, 
and  from  the  way  of  «alv.itiOfi.  5'a.'/,  from  its  use  in  pre- 
serving food  fioiii  corruption,  and  rendeiing  it  bot.i  savoury 
and  wholesome,  has  always  been  made  the  einbleiii  of  wis- 
dom. The  word  has  been  also  used  to  express,  in  cmiposi- 
tion  or  conversation,  what  is  terse,  comprehensive,  useful, 
eleg:inl,  and  impressive.  The  term  Attic  salt  hjs  been  ustd 
to  express  some  of  the  principal  beauties  of  thcOreek  tongue : 
of  such  beauties,  the  Gospel  of  Christ  has  an  endless  store.^ 
See  on  Matt.  v.  13.  and  .Murk  ix.  50. 

How  ye  ought  to  answer  every  man.]  Thai  your  disconrso 
may  be  so  judiciously  managed,  tlutt  ye  may  discern  how  to 
troat  the  prejudicis,  and  meet  the  objectioi;s,  Imth  of  Jeus 
and  Gentiles. 

7.  All  my  slate  shall  Tychicus]  Sec  Ihe  note  on  Eph.  vi.  21. 
Tycliicns  well  knew  the  apostle's  zeal  and  persevi.-rance  la 
preaching  the  Gospel  ;  his  sutl'erings  on  that  account ;  his  suc- 
cess in  converting  both  Jews  and  Gentiles  ;  and  the  converts 
which  were  made  in  Ccsar'o  household  ;  he  could  give  these 
to  the  Colo.ssians  in  ample  detail :  and  some  of  ihem,  it  would 
not  have  been  prudent  to  commit  to  writing. 

8.  That  he  may  know  your  estate]  Instead  of  iva  j  >•(.>  ra 
TTcpi  vpuv,  that  HE  may  know  yocr  affairs,  .\UD'FG.  n'lany 
others,  with  Ihe  AClhinpic,  Itala,  Theodoret,  anii  Dumascenus, 
read  iva  yvoirc  ra  -rcpi  >)fn^ii,  that  yk  may  know  oI'k  aflairs  ; 
which  is  probably  the  true  reading.  Tychicus  was  sent  to 
them,  not  to  know  tlieir  affaii-s.  but  with  Oiicsii'!Us,  to  carry 
this  epistle,  and  make  the  apostle's  state  kno>vn  to  ihcm  ;  and 
comfort  their  hearts  by  the  jfood  news  which  he  brougiL  Tha 
next  verse  confirms  this  meaning. 

9.  With  Onesimus — who  is  one  of  you.]  Onesimus  was  a 
native  of  some  pirt  of  Plirygia,  if  not  of  Col.isse  ilsell  :  and 
being  lately  converted  to  tlie  Christian  faith,  by  the  instru- 
mentality of  the  apostle,  he  would  be  able,  on  this  account,  lo 
give  them  satisfactory  information  concerning  the  apostle's 
state,  which  would  be  doubly  acceptable  to  them,  as  he  was 
their  countryman. — See  the  Epistle  to  Philemon. 

All  things  which  are  done  Aeie.j  FG.  the  Vulgate,  Itala, 
Jerom,  and  Berte,  a. Id  here  -rparTs^eva,  what  is  dove,  which  we 
have  supplied  in  italics  in  our  translation.  Toese  brctliren 
could  give  an  account  of  the  transactions  at  Rome,  relative  to 
the  apostle  and  Christianity,  which  it  migiit  nolbe  piudei.tfor 
him  to  commit  to  writing. — See  on  ver.  7.  The  reign  of  Nero 
w.as  not  only  cruel,  but  suspicious,  jealous,  and  dangero'.M. 

10.  Aristarchus  my  fellow-prisoner]  Concerning  Aristar- 
chus. see  Acts  xix.  29.  xx.  4.  and  xxvii.  2.  and  see  the  note  on 
this  latter  place,  .\ristarchus  and  Epapiiras  are  nieiitioned 
as  saluters  in  this  epistle;  and  in  that  to  Philemon,  written 
at  the  same  time  :  but  here,  he  is  said  to  be  a  prisoner,  and 
Epaphras  nut.  In  that  to  Philemon,  Epnphras  is  cxn-d  a  pri- 
soner,an\i  .^ristarchus  not.  One  of  inem  is  wrong,  I'lOiieh  it  ia 
uncertain  whicli,  unlr.ss  both  were  prisoners — Sf-e  irr^'sCrit. 
Notes.  .\s  Aristarchus  lifid  been  a  zealous  and  afi'ectionatead- 
herenttoSt.  Paul,  and  followed  him  in  all  his  joiirneys.minis- 
teringto  him  in  pri.^on.and  assisting  him  in  preachingtlieGos- 
ppl  in  Rome,  he  might  have  been  imprisoned  on  this  account. 
We  need  not  suppose  that  both  h/»and  E|sphras  were  imprt- 
soned  at  the  same  time  :  a/>out  the  same  time  they  might  b« 
imprisoned,  but  It  mightbesonrderedby  the  providence  of  Gpd, 


SahUalions  from  different 


COLOSSI  ANS. 


persons  a(  /fonts. 


12  'EpapUrns,  wllo  is  otie  of  you,  a  servant  of  Christ,  sa-. 
liiteth  you,  always  "  labouring  "  fervently  for  you  in  prayers, 
that  ye  may  stand  »■  perfect  and  'complete  in  all  the  will  of 
<Jod. 

13  For  I  benr  him  record,  that  he  hath  a  great  zeal  for  you, 
and  them  that  are  in  I.aodicea,  and  them  in  HierapoUs. 

14  ''I, like,  the  beloved  physician,  and  '  Dcmas,  greet  you. 

15  Salute  the  brethren  which  are  in  Laodicea,  and  Nymphas, 
and  *  the  church  which  is  in  his  house. 

lCh.17^  Philcin.23.— u  Or,  strivin;;-— vRom  15.30.— w  Matt. 5. 43.  1  Cor.S.S.t, 
H.aO.    Pllil.ii.lS.    Meb  5  I4.-X  Or,  lillecl.— y  aTiin.4.11. 

that  when  Aristarchus  was  imprisoned,  Epaphras  was  at  liber- 
ty; and  while  Epaphras  was  in  prison,  Aristarchus  was  at  liber- 
ty.    This  is  a  very  possible,  and  easily  to  be  conceived  case. 

Marrus]  r-ee  the  account  of  this  person.  Acts  .\v.3'.).  Thioiigh 
tliere  had  been  some  difTerence  between  the  apostle  and  this 
Mark  ;  yet,  from  this,  and  2  Tim.  iv.  11.  we  find  they  were  fully 
reconciled,  and  that  Mark  was  very  useful  to  St.  Paul,  in  the 
work  of  the  ministry. 

Touching  ic/ioiii  ye  received  command inent'<'\  What  these 
were  we  cannot  tell:  it  was  some  private  communication 
vlilch  had  been  previously  sent  to  the  Colossian  church. 

11.  Jesus,  trfiich  is  called  Jaslus]  Jesus,  .loahua,  or  .leho- 
shua,  w.is  his  name  among  his  countrymen  the  Jews  :  Justus 
was  tlie  name  which  he  bore  among  the  Greeks  and  Romans. 

These  only]  That  is,  only  Aristarchus,  Marcus,  and  Jesus 
Justus,  who  were  formerly  Jews  or  proselytes;  at  ovrt<;  €k 
T7cpiToi.tr)';,  for  they  were  of  the  circumcision,  and  assisted  the 
apostle  in  preaching  the  Gospel.  There  were  others  who  did 
preach  Christianity  ;  but  they  did  it  from  envy  and  strife,  in 
order  to  add  affliction  to  the  apostle's  bonds.  It  is  evident, 
therefore,  that  St.  Peter  was  not  now  at  Rome;  else  he  cer- 
tainly would  have  been  mentioned  in  this  list;  for  we  cannot 
KUi)pose  that  he  was  in  the  list  of  those  who  preached  Christ 
in  an  exceptionable  way,  and  from  impure  and  imholy  mo- 
tives; indeed,  there  is  no  evidence  tluit  St.  Peter  ever  saw 
Rome.  And  as  it  cannot  be  prorerf  tl tat  he  ever  v/as  bishop 
or  pope  of  that  city,  the  Icey-stoue  of  the  triumphal  arch  of  the 
pope  of  Rome  is  pulled  out :  this  building,  therefore,  of  his 
supremacy,  cannot  stand. 

12.  Epaphras,  who  is  one  of  you]  A  native  of  some  part  of 
riirygia;  and  probably  of  Colosse  itself. 

A  servant  vj  Christ]  A  minister  of  the  Gospel. 

Labouring  fervently  for  you]  \)ij>vit,ojievoi,  agonizing ; 
very  properly  expressed  by  our  translators,  labouring  fer- 
vently. 

'J'hat  ye  may  stand  perfect  and  complete]  \va  s-rrre  riXciot 
Km  vcTrXnooijicfin  ;  that  ye  may  stand  firm,  perfectly  instruct- 
ed, and  fully  persuaded,  of  tlie  truth  of  those  doctrines  which 
liave  been  taught  you  as  the  revealed  will  of  God  :  this  I  be- 
lieve to  be  the  moaning  of  the  apostle. 

Instead  of  TTcrr}xr}pa>nivni,  complete,  or  filled  up;  almost  all 
the  MSS.  of  tlie  Alexandrian  Rescension,  which  are  coa- 
fildered  the  most  authentic  and  correct,  hiive -€v\rifio(}>oprtit£injt, 
iliul  ye  may  he  fully  persuaded.  The  word  rt\rjpoil>-)pia,  signi- 
Jies  such  a  complete  persuasion  of  the  certainty  of  a  thing,  as 
leaves  the  mind,  which  has  it,  neither  room  nor  inclination  to 
doubt;  and  TrA/jpot/ifj/jEco,  the  verb,  has  the  same  meaning,  viz. 
to  he  thus  persuaded,  or  to  persuade  thus  by  demonstrative 
argumentation,  and  exhibition  of  unquestionaljle  facts. 

This  is  such  a  persuasion  as  thei-^pirit  of  (Jod,  by  means  of 
tlie  Gospel,  gives  to  every  sincere  and  faithful  man ;  ami  from 
which  arises  the  solid  happiness  of  the  genuine  Christian. 
'I'hey  who  argue  against  it,  prove,  at  least,  that  they  have  not 
got  it. 

1-3.  He  halli  a.  great  zeal  for  you]  Instead  of  ^ri^ov  ttoXvv, 
vinch  zeal,  ARCD".  several  others,  with  Versions  and  Fa- 
thers, read  tdAui'  ttoviv,  much  lahuur ;  they  are  hereiiearly  of 
tlic  same  meaning,  though  the  latter  appears  to  be  the  better, 
sinri  genuine  reading. 

iModicea — and  llierapolis.]  These  were  both  cities  of 
I'lirygia,  between  which  Colosse,  or  the  city  of  Colfasa,  was 
situated  :  see  on  chap.  ii.  I.  The  latter  was  called  llierapolis, 
<)r  the  liohj  city,  from  the  multitude  of  its  temples.  Apollo, 
Plana,  Esculapius,  and  Ilygeia,  were  all  worsliipped  here,  as 
Jippears  by  the  coins  of  this  city,  still  extant. 

11.  L^ike,  the  beloved  physician]  This  is  generally  supposed 
to  be  the  same  with  Luke  the  evangelist. — See  the  'preface  to 
the  notes  on  this  Gospel.  Some,  however,  s\ippose  them  to 
he  dlllerent  persons  ;  because,  where  it  is  evident  that  Luke 
the  evangelist  is  meant,  he  never  has  more  than  his  simple 
name  Luke  ;  and  because  the  apostle  is  supposed  to  intend  a 
ditferent  person  here,  he  adds,  b  tarpo;  6  aj-un-tjro?,  the  be- 
loved physician.  The  word  larpos,  signifies  a  healer,  and 
inuft  not  be  restricted  to  physician,  in  the  sense  in  whicli  wo 
use  that  word  :  he  was  surgeon,  physician,  and  dispenser  of 
medicines,  &c.  for  all  these  were  frequently  combined  in  the 
same  person. 

15.  Salute— IVymphas,  and  the  church — in  his  house.] 
This  person,  and  his  whole  family,  whicli  probably  was  very 
iiimierous,  appear  to  have  received  the  Gospel :  and  it  seems 
that,  for  their  beuefitaiid  that  of  his  neighlxnirs,  he  had  open- 
ed his  house  for  the  worsliip  of  God.  In  those  primitive 
times,  tlmre  were  no  consecrated  places  ;  for  it  was  supposed 
tli.nl  the  simple  setting  apart  of  nnv  place  f.ir  the  worship  of 
<<od,  wa..;  a  Bum■^ieut  cousccratioir.— Sec  of  those  domestic 
clunches,  I{om.  .v\i.  0.  1  Cor.  xvi.  19. 
'■ill 


16  And  when  b  this  epistle  is  read  among  vou,  cause  that  it 
be  read  also  in  the  cliurch  of  the  Laodiceans';  and  that  ye  like- 
wise read  the  epistle  from  Lnodicea. 

17  And  say  to  "Archippu.s,  Take  heed  to  d  the  ministry  which 
thou  hast  received  in  the  Lord,  that  thou  fulfil  it. 

18  '  The  salutation  by  tlie  hand  of  me  Paul.  <  Remember  my 
bonds.    6  Grace  be  with  you.    Amen. 

V  Written  from  Rome  to  the  Colossians,  by  Tychrcus  and 
Onesimus. 


16.  Cause  that  it  be  read  also  in  the  church  of  the  Laodi- 
ceans] That  is,  let  a  copy  be  taken  and  sent  to  them,  that  it 
may  be  read  there  also.  This  appears  to  have  been  a  regular 
custom  in  tlie  apostolic  church. 

That  ye  likeirise  read  the  epistle  from  Laodicen.]  Some 
suppose  tiiat  this  was  an  epistle  sent  from  Laodicea  to  the 
apostle,  which  he  now  sent  by  Aristarchus  to  the  Colossians, 
that  they  might  peruse  it;  that  thereby  thev  might  see  the 
propriety  of  sending  a  copy  of  his  ejiittle  to  them,  to  the  Lao- 
dicean cliurch.  Many  eminent  cmi-s  are  of  this  opinion, 
which  appears  to  me  to  be  both  forct.d  i  d  farfetched.  Others 
think  that  the  Epistle  to  the  Ephesians  is  the  epistle  in  ques- 
tion ;  and  that  it  was  originally  directed  to  them,  and  not  to 
tlie  Ephesians. — See  the  notes  on  Ephes.  i.  i,  &c.  But  others, 
equally  learned,  think  that  there  w;is  an  epistle,  difTerent  from 
that  to  the  Ephesians,  sent  by  St.  Paul  to  the  Laodiceans, 
which  is  now  lost.  There  was  an  epistle  under  this  direction, 
in  the  times  of  Theodoret  and  Jerom,  for  both  of  them  men- 
tion it ;  but  tlie  latter  mentions  it  as  apocryphal,  Legunt  qui- 
dam  el  ad  Laodirenses  Epistolam,  sed  ah  ornnibus  explodi- 
tur ;  "Some  read  an  epistle  to  the  Laodiceans,  but  it  is  ex- 
ploded by  all."  The  seventli  CEcumcnic  council,  held  in  787, 
states,  that  the  ancients  allowed  that  there  was  an  epistle 
with  this  direction,  but  that  all  the  orthodox  rejected  it  as  sup- 
posititious. 

An  epistle,  ad  Laodiccnses,  is  still  extant  in  the  Latin  lan- 
guage ;  a  very  ancient  copy  of  which  is  in  the  library  Sanctl 
Albini  Andegavensis,  St.  Alban's  of  Aiijou.  Hutter  lia.s 
translated  it  into  Greek;  but  his  translation  is  of  no  authority. 
Calmet  has  published  this  epistle,  with  various  readings  froiu 
the  above  MS.  I  shall  subjoin  it  at  the  end  of  this  epistle; 
and  give  my  opinion  relative  to  its  use  and  authenticity. 

17.  Say  to  Archippus]  Who  this  person  was  we' cannot 
tell  J  there  liave  been  various  conjectures  concerning  him; 
some  think  he  was  bishnp,  or  overseer,  of  the  chnrcii  at  ('o- 
losse,  in  the  absence  of  Epaphras.  Whatever  he  was,  it  h.-i.'? 
been  supposed  that  he  had  been  remiss  in  discharging  th."  du- 
ties of  his  office:  and  hence  this  direction  of  the' apostle, 
which  appears  here  in  tlio  light  of  a  reprehension.  But  if  the 
same  person  be  meant,  as  in  the  Epistle  to  Philemon,  ver.  2. 
whom  St.  Paul  calls  ins  fellow-labuii.rer  nrn\  fellow-soldier,  it 
cannot  be  supposed  that  any  reproof  is  here  intended  :  for,  a.s 
tlie  Epistle  to  tlie  Colossians,  and  that  to  Philemon,  were  evi- 
dently written  about  the  end  of  the  year  C'2.  An-hijipus  could 
not  be  a  fellow-labourer  and  fellow-soldier  of  the  apostle  at 
Rome,  and  yet  a  delinquent  at  Colosse  at  the  same  time.  It  is 
more  likely,  therefore,  that  the  words  of  the  apostle  convey  no 
censure,  but  are  rather  intended  to  stir  him  up  to  farther 
diligence,  and  to  encourage  him  in  the  wr>rk,  seeing  he  had  so 
much  false  doctrine,  and  so  many  false  teachers  to  con- 
tend with. 

18.  The  salutation  by  the  hand  if  me  Paul]  The  preceding 
part  of  tlie  epistle  was  written  by  a  scribe,  from  tlie  mouth  ot 
the  apostle  :  this,  and  what  follows,  was  written  by  the  hand 
of  St.  Paul  himself.  A  similar  distinction  we  find  1  Cor.  xvi. 
21.  and  in  2  Tliess.  iii.  17.  and  this,  it  seems,  was  the  means 
by  which  the  apostle  authenticated  every  epi.slle  which  he 
sent  to  the  different  churches.  IVie  salisfiilion  of  Paul  tcilh 
mine  oicn  hand,  which,  is  the  t.oketi  in  every  epistle,  so  I  write. 

Remember  iny  bonds]  See  what  proof  ye  have  of  the  truth 
of  the  Gospel ;  I  am  in  bonds  on  this  account;  I  sutTer  pa- 
tiently;  yea,  exult  in  '.he  Lord  Jesus,  so  perfectly  am  I  up- 
held by  the  grace  of  the  Gospel.  Remember  my  bonds,  and 
take  courage.  How  eloquent  were  these  concluding  words. 
That  such  a  man  should  be  in  bonds  for  the  Gospel,  was  the 
fullest  proof  of  the  truth  of  the  Gospel  ;  a  cunningly  devised 
fable  could  not  have  imposed  on  Saul  of  Tareus;  he  was  fully 
satisfied  of  the  truth  of  the  doctrines  of  Christianity  ;  he  pro- 
claimed tliem  as  truths  from  heaven  ;  and  for  their  sake  cheer- 
fully suflered  the  loss  of  all  things.  The  bonds  of  such  a  man 
are  a  plenary  proof  of  the  truth  of  the  doctrines  for  which  he 
was  bound. 

Grace  he  rcith  you]  May  yo^i  still  possess  the  favour  and 
blessing  of  our  Lord  Jesus  C'hrist :  the  apostle  ends  as  he  be 
gan  this  epistle.     Witliout  the  grace  of  Christ  they  could  not 

j  have  become  a  church ;  without  this  grace,  they  could  not 

I  continue  to  be  one. 

I      Amen.]    This  is  omitted  by  the  most  ancient  and  correct 

j  MSS. 

I     The  subscriptions,  as  usual,  are  various  and  uncertain  : — 

I  The  common  Greejc  Text,  has,   To  the  Colossians,   written 

\from  Home  by  Tychicus  and  0>iesi7nu.s.     The  epistle  to  the 
C'olo.ssians;  written  at  Rome,  ;md  sent  by  the  liandofTvchi 

,  cus.  Syriac.     To  the  C'h.'ii.vv/^oi.s.  ,'V,Tinopic.     In  the  Vuign/e 
there  i.s  no  siihscription.     Tin-  end  of  the  epistle;  and  it  was 

,  written   from  Rome,  and  sent  by  the  luniii  of  Tycliicus  and 


Preface. L  THESSALON1AN3. .                      Prqfacc. 

Ortesimus.     Praise  be  to  God  for  ever  anil  ever ;  and  may  His  j    11  EsteniinDominusquiope-  11  For  it  is    tlje    Lord    that 

inercy  be  upon  us— Amen.  Arabic.   Written  from  Athens,  by  |  ratur  in  vobis:  work»>th  in  wn. 

'rychicus,  und  Onesimus,  and  Marli,  bis  disciples.    Coptic.       12  Et  facite  sinepcccatoqiiaj-  12  WliatSDevt-r  vou  do,  do  It 

The  M8S  are  not  less  various  than  the  Versions :  To  the  Co-  |  cunque  facitis,  (.sine  rcatu)  ct  xvitlicut  sin,  and'  do  wliat  i» 

Inssians — That  to  the  Colossians  is-  completed  :   that  to  the  i  quoci  cit  optimum.  best. 

Philippian'i  begins.— -That  lu  the  Colossians  is  finished:  the  \    b"?  Deloctissimi,   g.'uidptc   in  13  Beloved,  rejoice  int!ie  Lord 


/•'irst  Epistle  to  the  Thessalonians  he^in^. — 'j'o  the  Colas- 
aiaiis,J'roin  Rome— Written  to  the  Colossiwis  from  Rome. — 
Written  from  Rome  l»j  Tychicus,  and  Timn/hcus,  and 
Onesimus. —  Written  liy  Paul  and  Tiinothij ;  and  sent  by 
'J'ychicas  and  (Jnesimus. 

Tliatllie  epistle  was  written  from  Rome,  there  is  little  cause 
to  doubt:  that  Timothy  might  be  tlie  scrilie  is  very  probable 


Uoinino  .lesu  Christo,   el  ca-  Jesus  Christ,  ar.d    beware   of 

vete  oinnes  sordes  (sordidos)  fdthy  lucre, 
in  oinni  hicro. 

14  Oriines  petifiones  vestraj  14  Let   all  your  ))raycrs   be 

sint  Piilam  apud  Deum.  manifest  before  Ood. 

loEstotellrmiinsensiiChris-  15  And  be  tlrm  in  the  scnti- 

.     li)  et  qu.-e  Integra,  et  vera,  et  ments  you  h.'ive  of  Christ.  And 

because  it  appears  he  was  at  Rome  with  the  apystle  in  the    pudica,  et  casta,  et  jasUi,  et  whatsoever  is  perfect.and  true, 

same  year  in  whicli  this  epislli-  was  written.— See  Philip,  ii.  \  amabiliasunt,  facito.  and  morlcst,  and  chaste,  unj 

19.   And  that  it  was  sejit  liy  Tychicus  and  Une.simus,  seems  I  just,  and  amialile,  that  do. 

evident  from  the  8th  and  9th  verses  of  this  chapter.                    |    16  Et  qua;  audistis,  et  acce-  16  And  whatsoever  ye  IjaA-R 

The  common  subscription,  has  the  consent  of  the  greater  ;  pislis  in  corde  rctinete;  ctei  it  beard,  and  received,  retain  ifi 

number  of  the  most  recent,  and  comparatively  recent  MSS.  I  vobis  pa.t.  your  heart.«  ntid  it  shall  tend 

but  this  is  lint,  in  general,  a  proof  of  authenticity.                         I      -  to  vour  peace. 

In  the  note  cm  ver.  IG.  1  promised  to  subjoin  wliat  is  callnd       17  Sahitaiit  vos  oinnes  sancti.  1?  .Ml  the  .«-ilnts  salute  vou. 

the  Epistle  to  the  Lantliceans ;  I  give  it  here  from  the  best  |    18  i^alutatc  oinnes  fratres  in  ,   18  Salute  all  the  brethr.fi  with 

copies;  and  add  a  literal  translation,  that  the  curious,  whether  ;  osculo  sniict).  a  hnly  kiss. 

learned  or  unlearned,  may  have  what  some  have  believed  to  j    19  Gratia.  Domini  nostri  .lesu  19  The  grace  of  our  Lord  Jc- 

be  authentic,  and  what  has  doubtless  e.xisted,  in  one  form  or    Christi    cum    spiritu    vcstro.  siis  Cliristtewith  voursp'rit. 

other,  from  a  very  remote  anlicpiity.                                               Amen.  Amen. 

20  Et  banc  facite  le/i  Colos-  20  And  causp  this  epistle  Ir 

£pistola  Pauli,  Apostoli,  ad    The  Epistle  of  Paul  the  Apos-  iscnsibus;  et  eam  qua;  est  Co-  be  read  to  tlip  Cijiopsians;  and 


Laodicenses.  tie  to  the  Laodiceans. 

I  Paulus,  Apostolus,  non   ab  1  Paul  an  Apostle,  not  from 

hominibiis,   neque   per   homi-  men,  nor  by  man,  but  by  Jesus 

nein,  sed  per  Jesum  Christum.  Christ,  to  the  brethren  which 

i'VaUibus  qui  estis  (sunt)  Lao-  are  in  Laodicea. 
dicea; : 


2  Gratia  vobis  et  pa.\-  a  Deo     2  Gracp  be  to  yon,  and  peace 
Patre  nostro;  ct  Domino  Jesu   from    God    our    Father,    and 


losscnsium  vobis.  that  to  the  Colossians  to   bo 

read  to  you. 
Ad  Laodicenses  srripta  fuit6    To  the   Laodiceans,  written 
Uoiua,  perTychicuinet  from  Rome  by  Tvchicus 

Onesimum.  and  Onesimus. 


Purh  is  the  composition  wliicli  pretend.*  to  be  the  Epistle 

vf  Paul  the  apostle  to  the  Laodiceans,  and  of  which  I  have 

endeavoured  to  give  a  literal  version;  though,  even  with  tim 

'.>';,'"'■"■  o,    ■  from  the  I/)rd  .lesus  Clirist.      I  assistance  of  the  various  readings  of  the  Arijiiu  MS.  which  I 

•J  Gratias  ago  Christo  per  oin-  3  I  give  thanks  to  Christ  in  all  have  included  in  brackeLs,  I  found  this  difficult,  so  <;?  to  pre- 
iipin  oralionem  meam,  quod  my  pr.iyei-s,  that  ye  continue  serve  any  siiise.  Elias  Hotter  Iwis  pnblislu'd  it  after  Iho 
perinaneiites  estis,  et  perseve-  and  jiei-severe  in  good  works  ;  i  Ejjistle  to  the  Colossians,  as  if  it  were  the  g.nuiiie  production 
rantes  in  openbus  boms,  pro-  waiting  for  the  promise  in  the  I  of  the  apostle  to  whom  it  is  attributed;  and  has  lakiii  the  p  liiw 
missionem  expectantes  in  die   day  of  judgment.  ( to  e.xhiliit  it  in  twelve  languages :  viz.  ^;yriac,  Hebrew,  (SieeV, 

■''J'vr'^""      .•  .     u     .,  1   o  ■       ,      .   ..  ,         ,  !  I'ii'in,  German,  Bolieiniaii,  Italian.  Spanish,  French,  Englisl;.' 

■JNcquedisturhent(deficiunt)  4  Be  not  troubled  with  the  ;  Danish,  and  Polish— All,  tlic  i.'(//«  oxceplcd  <ipt>ear  to  be  of 
v<isquorumdam  vaniloquia  in-  vain  speeches  of  certain  who  [  his  own  coiiipnsii;'i.  To  criticise  tliem  would  bo'lost  labour 
Miiiulantium  veritati-m,  (iiisa-  pretend  to  the  truth,  that  they  \  the  Greek  is  fob  brdd  to  be  the  production  of  any  rniiote  u'"'- 
nientium)  ul  vos  avei  tant  .a  may  draw  away  your  hearts  ;  and  as  to  the  English,  no  Englishman  can  understand  it  fli-'i 
veritate  evangelii  quod  a  me  from  the  truth  of  the  Gospel  i  editor  deserves  tlie  strongest  reprehension,  becausp  he  lias  »=!- 
predicatur.  which  w.as  preached  by  me.        sociatcd  it  with  tlie  genuine  Epistles  of  St.  Paul,  without  a  -.in- 

.)  Lt  nunc  faciet  Dens  ut  qui  5  And  may  God  grant  that  j  gle  note  of  its  spurious  .  s. 
sunt  ex  mo  add  perfeetionem  those  who  are  of  me,  may  be  |  '  As  to  iu  being  a  work  of  St.  Paul,  little  or  nothing  need  be 
veritatis  evangelu  sinl  deser-  led  forward  to  the  perfection  said;  its  barrenness  of  nieanins,  poverty  of  style,  incolierencv 
vientes,  et  benignitatem  ope-  ol  tliP  truth  of  the  Gospel,  and  i  of  nianupr.  and  total  w.int  of  design  and  ohj.cf  a'P  a  sul'lcient 
rum  facientes  qua;  sunt  salu-  perforintliebenignityof works  !  refutation  of  its  pretensions.  It  is  .«:iid  to  be  ti,e  work  of  soinii 
tis  vitffi  a.-terna;.  which  become  the  salvation  of  \  /wretics  of  ancient  times :  this  is  very  unlikely,  as  there  is  no 

c  „,  ,,  .    ■       ,     eternal  life.  i  heresy  ever  broach,  d  in  the  Chrisiiiin  .-hMreh  that  coiJd  dj- 

h  l!,t  nunc  palam  sunt  yincul.-i  b  And  now  my  bonds  are  !  rive  any  support  from  any  thins  found  in  tliis  euiistle.  It  is  u 
ine.T  qua- patior  in  Christo;  m  manifest,  which  I  sun'er  in  congeries  of  .s-crajo.--,  very  inju.iiciouily  cull-a,  bore  and  tli.'ie 
quibus  la?tor  el  gaudeo.  Christ ;  and  in  them  I  rejoice    from  St.  Paul's  epistles;  witliout  ariangpinent.  without  con- 

^  jy,  , ,y,.  „„  „  ,      ,   ,         "l'^'/"'  ''''^i'-  ,    „  ne.Kion  ;  and,  as  tliey  stand  here,  aluKist  without  sense.     It  ia 

7  ht  hoc  mihi  est  ad  salntem  7  Ami  this  shall  turn  to  my  a  poor  wretched  tab',  in  nodiiiger  of  evor  bping  deiiominalp.l 
perpetuam,  quod  (ipsum)  fac-  perp.-tual  salvation,  by  means  evem  cunningly dnised fable.  It  should  keppnocoinpanybiit 
tum  est  in  oiationibus  vestris,  of  your  prayers,  and  the  assist-  that  of  the  pretended  £>«//««/• /'au/zo  ,S'e.;^c,/,towliirh  I  liavo 
.t  adinmistrante  >piritu    anc-   anre  of  the  Holy  .Spirit,  wlie-     in  othercases  referred,  an,l  of  whicli  I  haveglven  my  opi.iioi. 

n'jr  ''"  '"'^"''  ^'''^  P"  V'*''',""'^  "^  •■"'■  '""^  "•■  '■°'"  ^l'""ld  it  be  asked,  "  Why  I  h.ve  introduced  it  here]'' Ian: 
jnoriem.  death.  i  swer,  to  satisfy  the  curious  reader;  and  to  sliow  how  liltlt^ 


"i^Z  "^^^  "'  "'"  ^""'^   ^."^^r  "'  '"?  ""■I'vr''  '^    ^-e^o  be  ^l:,;^  cidef  p;^s«-v;r;;;    -.  l^ngVs  sml  and  n^^ 
Vita  in  a;ternum  .  shall  be  to  you  eternal  life.        I  shall  endure. 


PREFACE  TO  THE 
FIRST  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  THESSALOMANS. 


I,  ?!  ^iV/"f  i^I^-^e'lo".  father  of  Alexander  the  Great,  wlw  '  (Jreek  Christians,  and  Jew-s"'         '  ' -w.uu.o  u.,„s. 

of  he  riWo%  hP°nV,t^in  Ji'Ik  '^'''""■^  <  '^''i^f  "''■«.. ""  "•^'-■'»'!"'  '  t-hristianity  has  never  b-en  px.iuci  in  Tiiessalonica  since  the 
u  whir^  Kr,,H;  •^l''^  '''-''^^'''''^^^  TVi^-^v.i/fr,,,.;  prion  year  .-.lor  52,  in  which  It  wn.s  pl.-mlcl  ihrr.  by  the  apostle 
rL  SI  s  th^  If  nuLin?!  '^I"'^-  '"''"'"■'  I;*'"*','""'  ^r""  ^  '  ^"''  =  ^'^''  ^''■^''  '''"  ^'^  "  coutainsat  nns.nl  thirty  chur,he», 
roi.  sa>!.  that  it  obtained  the  name  ol    The-^salonira  from  .  bcl'^n-ing  to  llic  GiccK  C!.iisti:,n-. :  ;ind  ixt,  mw  jA'.lsUsyna. 


^.  Paulgitei  thanks  to  God 

gogues,  besides  some  Mohammedan  mosques.  Thessalonica  ia 
the  see  of  an  archbishop  ;  and  is  well  fortified,  being  surround- 
ed with  walls,  flanked  with  towers,  and  defended  jn  the  land 
8ide  by  a  citadel ;  and  near  the  harbour,  with  three  forts. 

m.  Paul,  in  company  with  Silas,  first  preached  the  Gospel 
In  this  city,  and  the  adjacent  country,  about  A.  1).  52  or  53. 
Though  ili^^  .Jews,  who  were  sojourners  in  Oils  city,  rejected 
the  Gopels  in  general;  yet  a  great  multitude  of  the  (levant 
Gree/c.i,  i.  e.  sucli  as  were  proselytes  to  Judiism,  or  the  de- 
scendants of  .lewish  parents,  horn  and  naiuralized  in  Greece, 
delieved,  and  associated  with  Paul  and  Silas  ;  and  not  a  few 
of  the.  chief  iDoinen  of  the  city  embraced  the  Christian  faith. 
Acts  xvii.  4. 

As  the  Jews  found,  that  according  to  the  doctrine  of  tlie  Gos- 
pel, the  Gerti(7es  were  called  to  enjoy  the  same  privileges  with 
themselves,  without  beinj  obliged  to  submit  to  circumcision, 
and  other  ordinances  of  the  law,  they  persecuted  that  Gospel, 
and  them  who  proclaimed  it;  for,  moved  loilh  indignation, 
they  employed  certain   lewd  fellows  of  the  baser  sort;  the 


I.  THESSALONIANS. 


jbr  their  good  estate. 

Thessalonica,  is  not  easy  to  determine.  They  were  not  Jetes , 
for  these,  in  general,  persecuted  the  apostle  and  the  Gospel  in 
this  place.  We  are  tlierefore  left  to  infer,  that  the  church 
was  formed,  1st,  of  Jewish  proseli/tes,  called,  Acts  xvii.  4.  dc' 
vout  Greeks.  And,  2dly,  of  converts  from  heathenism;  for, 
on  the  preaching  of  the  Gospel  to  them,  it  is  said,  chap.  i.  9. 
tlint  they  turned  to  God  from  idolti,  to  serve  the  living  and 
true  God.  Thougli  some  of  the  .lews  believed  on  the  preach- 
ing of  Paul  .ind  f^ilas,  Acts  xvii.  3  and  4.  yet  it  is  evident,  that 
the  great  bulk  of  the  church  was  composed  of  Grecian  pro- 
selytes, and  converts  from  heathenism.  Hence  v/e  find,  in 
this  epistle,  but  few  allusions  to  the  .lews  ;  and  but  few  refe- 
rences to  the  peculiarltiesof  their  religious  or  civil  institutions. 
There  is  a  remarkahie  reading  in  the  text  of  Acts  xvii.  4. 
which  I  neglected  to  quote  in  the  note  on  that  place  :  instead 
of  TMi/  at(ini.itvMv  EAArji'cov  TToXurrXjjSt);,  of  devout  Greeks  a 
great  multitude  ;  the  Codex  Alexandrinus,  Coder  Bezcb,  both 
In  the  Greek  and  Latin,  two  others,  with  the  Vulgate,  read 
"Z^P'ijjievijiv  Kill  Ey\r}vu>v,  of  the  devout  ;  i.   c.  those  who 


beasts  of  the  people,  set  the  city  on  an  uproar,  as.'taulted  the  worshipped  the  true  God  :  a.vd  of  the  Greeks,  I.  e.  those  who 
house  of  Jason,  where  the  apostles  lodged  :  dragged  him,  and  ;  who  weie  previously  heathens,  a  great  multitude :  so  that — 
certaiii  brethren,  before  the  rulers  ;  and  charged  them  with  j  I.  Some  few  Jews — 2.  A  great  number  of  tho.se  wlio  ac/cnow- 
seditious  designs,  and  treason  against  the  Roman  emperor!  :  ledged  the  true  Gorf— and,  3.  A  great  multitude  of  heathens, 
The  apostles  escaped,  and  got  to  Berea,  where  they  began  [  besides  many  of  the  chief  women,  received  the  doctrine 
anew  their  important  evangelical  labours:  thitlier,  the  .lews  i  preached  by  the  apostle,  and  became  members  of  the  churchat 
of  Thessalonica  pursuing  them,  raised  a  fresh  tumult :  so  that  i  Tliessalouioa.  See  Dr.  Puley's  remarkson  this  various  reading, 
the  apostle,  being  counselled  by  the  brethren,  made  his  escape  !  The  First  Epistle  to  tlie  Thessalonlans  is  allowed,  on  all 
to  Athens,  Acts  xvii.  5 — 15.  Thus  lie  followed  the  command  ,  hands,  to  be  Uie first  epistle  that  St.  Paul  wrote  to  any  of  the 
of  his  Master;  being  persecuted  in  one  city,  he  fed  to  ano-  \  churches  of  God  ;  and  from  it  two  things  m^iy  be  particularly 
ther ;  not  to  hide  himself,  but  to  proclaim,  in  every  place,  llie  ;  noted — 1.  That  the  apostle  was  full  of  the  "?=pirit  of  love-- 
saving  truths  of  the  (irospel  of  Christ.  |  2.  That  the  churci>  at  Thessalonica  was  pure,  upright,  and 

It  does  not  appear  th;it  St.  Paul  staid  long  at  Athens;  he  faithful,  as  we  scarcely  find  any  repreliension  in  tlie  whole 
Eoon  went  thesice  to  Corinth,  v/l>ere  Timothy  and  r^ilas  were,  ;  epislle  :  the  Thessalor.ian  converts  had  faith  tlvit  iiwrked  ;  a 
but  probably  not  before  Timothy  niet  hiui,  for  whom  he  had  love  that  laboured ;  and  a  hope  which  induced  them  to  bear 
sent,  Acts  xvii.  15.  to  come  to  liim  speedily  ;  and  whom,  it  ap-  afflictions  patiently  ;  and  wait  for  the  coming  of  the  Lord  Je- 
pears,  he  sent  immediately  back  to  Thessalonica,  to  establish    sus  Christ. 

the  believers  there,  and  comfort  them  concerning  the  faith,  |  This  epistle  has  been  divided  info  different  parts  by  com- 
1  Thess.  iii.  2.  While  Paul  abode  at  Corinlli,  Timothy  and  insnt.-itois  ;  but  these  are  arbitrary,  the  apostle  having  mads 
Silas  came  to  him  fi'om  Thessalonica;  and  hearing  by  them  no  division  of  this  kind;  for,  although  he  treats  of  several 
of  the  steadfastness  of  the  Tliess.ilonian  co;iverts.  In  the  faitli  subjects,  yet  he  has  not  so  distinguished  them  from  each 
of  Christ,  he  wrote  this  ej»istle,  and  shortly  after  the  second,  other,  as  to  show  that  he  had  any  formal  division  in  his  mind, 
to  comfort  and  encourage  theni  ;  to  give  them  farther  instruc-  In  the  divisions  imposed  on  this  epistle  by  commentators,  we 
tions  in  the  doctrine  of  Christianity  ;  and  to  rectify  some  mis-  do  not  find  two  of  them  alike  : — a  full  proof  that  the  aposllrt 
taken  views  relative  to  the  day  of  judgment,  which  had  been  has  made  no  divisions  ;  else  some  of  these  learned  men  would 
propagated  amongst  tliem. — Sec  tlie  Preface  lo  tlie  second  have  ceitainly  found  tliem  out.  Techyiical  distinctions  of 
epistle.  this  nature  are  of  little  use  to  a  proper  understanding  of  the 

Who  the  persons  were  who  fonned  the  apostolic  church  at    contents  of  this  epistle. 


THE  FIRST  EPISTLE 
OF  PAUL  THE  APOSTLE  TO  THE  THESSALONIANS. 


For  Chronological  Eras,  see  al  the  end  of  the  Acts. 

CHAPTER  I. 
T7ie  inscription  by  Paul,  Silvanus,  avd  Timntheus,  to  tite  church  of  the  Thessalonlans,  1.  SI.  Paul  gives  thanks  lo  God 
for  their  sood  estate,  and  prays  for  their  continuance  in  the  faith,  2—4.  Shotes  liow  the  Gospel  come  to  them,  and  the 
blessed  effects  it  produced  in  their  life  and  conversation,  5—7.  How  it  became  published  from  them,  through  Macedonia 
and  Achaia  ;  and  how  their  faith  icas  every  where  celebrated,  S.  Be  shows  farther,  that  the  Thessalonians  had  turned 
from,  idolatry;  became  worsliippers  of  the  true  God,  and  were  toailingfor  tlie  revelation  of  Christ,  9,  10.  [.\.  M.  cir.  4056. 
A.  D.  cir.  52.     A.  U.  C.  805.     Anno  Claudii  Caesar.  Aug.  12.] 

3  d  Remembering  without  ceasing  "  your  work  of  faith,  fand 
labour  of  love,  and  jrofience  of  hope,  in  our  Lord  Jesus  Christ, 
in  the  sight  of  God  and  our  Father; 

4  Knowing,  brethren  ^  beloved,  h  your  election  of  God. 

5  For  ■  our  Gospel  came  not  unto  you  in  word  only,  but  also 
in  pov/er,  and  ^  in  the  Holy  Ghost,  'and  in  much  assurance; 


P.\UL,  and  "  Silvanus,  and  Timotheus,  unto  the  church  of 
tlie  Thessairtniaris  !rthich  is  in  God  the  Father,  and  in  the 
Lord  Jesu«  Christ :  1=  Grace  he  unto  you,  and  peace,  from  God 
our  Father,  and  the  Lord  Jesus  Christ. 

2  '  We  give  thanks  to  God  always  for  you  all,  making  men- 
tion of  yon  in  our  prayers  ; 

«aCor.t.l9.  STtiess  1.1,   1  Pel  r>,  ia.-liEph.l.2,-cRom,I.3,  Epli,1.16  Pllilcm. 
4,-elCh.f?,13.-e.!,ihn6.M.    Oul.S.ti.    Cll..1.6.    2  The53.l,3,  1 1,  .lames  2,17. 


NOTES. — Verse  1.  Paul,  aytd  Silvanus,  and  Timotheus] 
Though  St.  Paul  '/p'/use//' dictated  this  letter  ;  yet  he  joins  the 
names  of  Silas  and  Timothy,  because  they  had  been  with  him  at 
Thessalonica,  and  were  well  known  there. — Sec  Acts  xvii.  4, 14. 

And  Silvanus]  This  was  certaiiiiy  the  same  as  Silas,  who 


therefore  laboured  ;  worked  energetically  to  promote  the  glo- 
ry of  God,  and  the  salvation  of  men.  They  liad  hope:  not 
an  idle,  cold,  heartless  expectation  of  future  good,  from  which 
they  felt  np  excitement,  and  fir  which  th"y  could  give  no 
reason  ;  but  such  a  hope  as  prodn.-ed  a  satisfying  expectation 


■was  St.  Paul's  companion  in  all  his  journeys  tlirougli  Asia  Mi-  j  of  a  future  life  and  slate  of  blesfiedness  ;  the  reality  of  which 
nor,  and  Greece;  see  Acts  xv.  22.  xvi.  19.  xvii.  1,  10.  Him  !  faith  had  descried,  and  love  anticipated.  A  hope,  not  hasty 
and  Timothy,  the  apostle  took  with  hiiri  into  Macedonia  ;  ruid  ;  and  impatient  to  get  out  of  the  trials  of  life,  and  po.ssess  tho 
they  continued  at  Berea,  when  tho  apostle  went  from  thence  to  '  heavenly  inherit.ince  ;  but  one  that  was  as  willing  to  endure 
Athens  :  from  this  place,  St,  Paul  sent  fori  hem  lo  come  to  him  hardships,  as  to  enjoi/  glory  Itself,  when  God  might  be  most 
speedily  ;  and  though  it  is  not  said  that  they  came  while  he  honoured  by  this  patient  endurance.  Faith  worked,  love  la- 
was  ai  Athens,  yet  It  is  nio.'^t  probable  that  they   did:   after    bourcd,  nnt\  hope  endure!  pitiendy. 

Whicl:,  having  sent  them  to  Thessalonica,  he  proceeded  to  Co-  It  is  not  a  mark  of  much  grace  to  be  longing  to  get  to  heaven, 
rinth,  where  they  afterward  rejoined  him;  and  fi-om  whence  becivuse  of  the  troubles  and  difflculties  of  the  present  lil^e  : 
he  wrote  this  epistle.— See  the  Preface.  tb.ey  who  love  Christ,  areever  willing  tosufP'r  with  Him  ;  and 

2.  We  give  thanks]  See  Phil.  I.  .1,  4.  and  Coloss.  i.  3.  where  He  may  be  as  much  glorified  by  patient  suffering,  as  by  the 
the  same  forms  of  speech  are  used.  most  active  faith,  or  laborious  love.      There  are   times  in 

3.  Yoijr  work  of  fui/h]  This  verse  contains  a  very  high  which,  through  affliction  or  other  hinderances,  we  cannot  rfo 
character  of  the  believers  at  Thessalonica  :  they  had  faith,  the  will  of  God  ;  but  we  can  suffer  it:  and  in  such  cases.  He 
not  speculalire  and  indolent,  but  true,  sound,  arid  operative  ;  seeks  a  heart  thiit  bears  submissively  ;  siKfers  patiently  ;  and 
i\\e\\- faith  worked.  They  had  love  :  not  that  gazed  al,  and  endure^,  as  seeing  Hun  who  is  invisible,  without  repining  or 
became  cnamoiu-ed  of  the  perfections  of  God  ;  but  such  a  love  muniiuiing.  This  Is  as  full  a  proof  of  Clirislian  perfection,  as 
as  laboured  with  faith  to  fulfil  the  whole  will  of  God.  Faith  tho  most  intense  and  ardent  love.  Meekness,  gentleness,  and 
worked;  but  love,  because  it  can  do   more,  did  more;  and    longsnflering,  are,  in  ot;*"  present  slate,  of  more  use  to  our- 

376 


ffcnc  the  Gospel  was  brought CHAPTER  II. to  the  Tliasaloman*. 

as  "ye  know  what  manner  of  men  we  were  among  you  for  i  to  Goilward  ia  spread  abroad  ;  so  that  we  need  not  to  sneak 
your  sake.  I  any  thing.  ^ 

5  And  »  ye  became  loliowers  or  us,  anc?  of  the  Lord,  having  re-  l    9  For  thev  lliemselves  show  of  iis  '  what  manner  of  entering 
ccived  the  word  inmuch  filHlctinn,"  witlij"y  of  tlie  Holy  Ghost;    in  we  had  iiiito  vou,  'and  tiow  ye  turned  to  God  from  ido'sto 

7  S^o  th.it  ye  were  ensumples  to  all  that  bclieire  in  Macedonia    serve  the  living  and  true  God  ; 

•"^„*"^''"'''-  .  ,    .  ,  If  And  Mo  wait  for  his  Son  "from  heaven,  V  whom  he  raised 

8  For  from  yon  Psonndod  out  th^word  of  thf  Lord,  not  only    from   the  dead,  even  Jesus,  which  delivered  us  w  from  the 
in  Macedonia  and  Acliaia,  but  also  i  in  every  place,  your  faith  l  wrath  to  come 


1.4.-tCh.p-.M 


•  lCor.l2.?.    nal  4  S-lRam.'??     Phil  S."?!.    Til.?  1.1.    nP«3.1?     RtvI7_ 
lAculll      Ch<pl»4  IG.    aTlie^a.  1.;.^%-Acl9 8  24.— ur  Mall  3.7.    BomuU3.9. 


I  Cd^pierS.O. 


selves  and  (111 ipis;  iiiid  of  more  coiisfquoiicc  in  tlio  sight  of 
God,  than  all  the  Pcf^taoies  of  llio  spirit.s  of  just  men  made  prr- 
fecl ;  Hiid  than  all  the  rnptuies  of  an  archangi'l.  That  chun-h, 
or  Christian  society,  the  members  of  which  manifest  the  work 
offnUh,  la/)Our  o(  love,  and  patience  of  hope,  is  most  nearly 
allied  to  lieaven  ;  and  is  on  the  subnrl)s  of  slory. 

4.  Knowing— i/onr  eleclioti  of  God]  Being  assnrrd.  from  the 
doctrine  which  I  have  delivered  to  you,  and  which  God  has 
conlirmed  by  various  mirairles  and  gifts  of  the  Holy  f^iiiiit, 
that  he  lias  chosen  and  culled  thf  Gentiles  to  the  same  privi- 
leges to  which  he  chose  and  called  the  Jews  ;  and  that,  as  they 
have  r.jected  the  oflers  of  the  Guspel,  God  has  now  elected  tlie 
Gentiles  in  their  stead.    Tiiis  is  tlie  eleclioti  whicli  the  Thcs- 


Withjoy  oj  the  ITohj  G//o«0 'I'heconsoliitions  which  they  re- 
ceived, in  consoquence  of  believing  in  Christ,  more  than 
counterbalanceil  all  the  afflictions  which  they  sufl'ered  frr.tn 
their  jierseciUois. 

7.  Ye  were  ensamples]  TuTouf,  types,  tnodels,  nr  patterns, 
according  to  wliich  all  tlie  cliiirc.hes,  in  Macedonia  and 
Athaia,  formed  both  tlieir  cited  and  their  conduct. 

8.  From  you  sounded  out]  As  'I'l-.essalonica  was  very  con- 
veniently situated  for  trafllc,  many  merchants  from  thence 
traded  through  Macedoni;t,  Achaia,  and  diflerent  parts  of 
Grrece.     Uy  these,  the  fame  of  the  Tliessalonians,  having  re- 


ceived the  doctrine  of  the  Gospel,  was  doubtless  carried  far 
,     .        ,  ,    ^     ,  .  ,    ,.  ^"''  ^^'''*'-     A'"'  ■'  appears  thai  thl-y  had  walked  .«o  conscien- 

salonians  knew,  and  of  which  the  apostle  treats  at  largo  in  his  ;  tioiisly  before  God  and  man,  that  their  friends  could  sueak  of 
Epistle  to  thp  liomans  ;  and  also  in  his  Epistles  to  tlie  Gala-  ;  them  without  ,t  blush ;  and  their  adversaries  could  say  notliine 


tians  uva]  Ephesians.  No  irrespective,  unconditioncil,  eter- 
nal, and  personal  election  to  everlasting  glory,  is  meant  by  the 
apostle.  As  God  had  chosi-n  ilie  Jews,  whom,  because  of  their 
obstinate  unbelief,  he  had  now  it  jecled ;  so  he  had  now  cho?en 
or  elected  the  Gentiles.  And  in  neither  case  was  there  any 
thing  absolute  i  all  was  most  specifically  conditional,  as  far  as 
^heir  final  salvation  was  concerned  :  without  any  merit  on 
their  side,  they  were  chosen  and  colled  to  those  blessings 
which,  if  they  rightly  used,  would  lead  them  to  eternal  glory. 
That  these  blessings  could  be  aintsed,  become  finally  useless, 
and  forfeited,  they  liad  an  ample  proof  in  the  case  of'theJews, 
who,  after  having  been  the  elect  of  God  for  more  than  2000 
years,  were  now  become  reprobates. 

5.  For  our  Gospel]  That  is,  the.  glad  tidings  of  salvation  by 
Jesus  Christ  ;  and  of  your  being  elected  to  enjoy  all  the  privi- 
leges to  which  the  Jews  were  called,  without  being  obliged  to 
submit  to  cir.'tmicision,  or  fulfd  the  rites  and  ceremonies  of 
the  Mosaic  law. 

Came  not  unto  you  in  word  only]  It  was  not  by  simple 
teaching,  or  were  reasoning,  that  the  doctrines  which  we 
preached  recemmended  themselves  to  you  ;  we  did  not  insist 
on  your  using  this  or  the  otiier  religious  institution  ;  we  in- 
sisted on  a  change  of  heart  and  life  ;  and  we  lield  out  the  en- 
ergy which  Avas  able  to  eifect  it. 

But  also  in  power]  E'j  Siwa/isi,  with  miraculous  manifesta- 
tions to  your  eyes  and  to  voiir  hearts  ;  which  induced  you  to  ac- 
knowledge that  this  Go.<pe!  was  the;50irero/"(yorf  »»/os'a/r«r(on. 

And  in  the  Holy  Gh.isl]  By  his  iii/luence  upon  your  hearts, 
in  changing  and  renewing  them  ;  and  by  the  testimony  which 

Se  received  from  him,  that  you  were  accepted  through  the 
eloved  ;  and  became  the  ailopted  children  of  God. 
And  in  much  assurance]  Ef  rT\ripo6  'ptavuXXri.  The  Holy 
Ppirit,  which  was  given  you,  left  no  doiiht,  oii  your  mind 
either  with  respect  to  the  genera/  /r;,;/iof  the  doctrine,  or  the 
safety  of  your  own  state.  Ye  iind  the  fullest  assurance  that 
the  Gospel  was  true  ;  and  the  fullest  assurance  that  ye  had  re- 
ceived the  remission  of  sins  throiigli  that  Gospel.  'I'he  Spirit 
liimself  bearing  witness  with  your  spirit,  that  you  are  the  sons 
ami  daughters  of  God  Almighty 


say  noClune 

to  their  disgrace. 

9.  Ifow  ye  turned  to  God  from  idoU]  This  could  not  be 
spoken  either  ofthe  yeirs,  orof  therferoK?;)ersojis,  but  of  the 
heathen  Greeks  ;  and  of  such  it  cppeai-s  that  the  majority  of 
the  church  was  formed.  See  what  is  said  on  this  subject  in 
the  Preface  to  this  epistle. 

To  serve  the  living  and  true  God]  The  living  God,  in  oppo 
sition  to  the  idol.'j,  which  were  either  inanimate  stocks  or 
stones  ;  or  the  representations  of  dead  men. 

The  true  God — In  opposition  to  the  whole  system  of  idola- 
try, which  was/a/.?e  in  the  ohjects  o(  its  adoration,  false  in 
its  pretensions,  false  in  its  promises,  and  false  in  all  its  pro*- 
peels. 

10.  And  to  wait  for  his  Son  from  heaven]  To  expect  a  fu- 
ture state  of  glory,  and  resurrection  of  thS  body,  according 
to  the  Gospel  doctrine,  after  the  example  of  Jesus  Christ,  who 
was  raised  from  the  dead,  and  ascended  imto  heaven,  ever  to 
appear  in  the  presence  of  God  for  us. 

Delivered  us  from  the  wralh  to  co7ne.]  From  all  the  punish- 
ment due  to  us  for  our  sins  ;  and  from  the  destruetio:i  which 
is  about  to  come  on  the  unbelieving  and  impenitent  Jews. 

This  was  the  news,  the  sounding  out,  that  went  abroad 
concerning  the  converted  Thessalonians.  Every  where  it  was 
said,  they  liove  believed  the  Gospel;  they  liave  renounced 
idolatry  ;  they  worship  the  living  and  true  God;  thev  have  re- 
ceived the  gilts  and  graces  of  the  Holy  Spirit ;  they  are  hap- 
py in  their  souls,  unspotted  in  their  lives,  and  full  of  joy  ;  ex- 
pecting an  eternal  ghiry  through  that  Christ  who  had  died  for, 
and  purged  their  sins  ;  and  who  shall  fashion  their  degraded 
bodies,  and  makethcm  like  to  Hisgl.rious  bodv,  and  give  them 
an  eternal  residence  with  Himself,  in  a  state'of  blessedness. 

These  were  glorious  news,  and  wherever  they  were  told, 
prepared  the  way  of  the  Gospel  among  the  heatheii.  The  mere 
preaching  of  the  Gospel  has  done  much  to  convince  and  con- 
vert sinners  :  but  the  lives  of  the  sincere  followers  of  Christ, 
as  illustrative  o{  th"  truth  of  these  doctrines,  has  done  much 
more.  Truth  repiesented  in  action,  seems  to  assume  a  body, 
and  tlms  render  UseH palpatde.  hi  heathen  countries,  which 
are  under  the   dominion  of  Christian   powers,  the   Gospel, 


not  the  whole  peninsula  of  India  been  longsince  evangel'izedT 
The  Gospel  has  been  preached  there  ;  but  the  lives  of  the  Eu- 
ropeans, professing  Christianity  there,  have  been  in  general 
profligate,  sordid,  and  base.  From  them,  sounded  out  no  good 


kJ.rif'r"'"/"^''  "fj"''''.'"  ''•'•'•f]  "'^"'  WP  preached,  and  i  though  established  there,  does  litVlVg"ood'i'becauseofthe"pr(il 
l^TLZ        r    i  ?'""  ''"'■""'"f  a"<l  "•"■  prar/ice^  ever  corrcs-    fane  and  irreligious  lives  of  those  who  profess  it.     VVhv  has 

pondinir.     And /or  (/"lo-soXres  we  sustained  difficulties,  en-         ■  ••        '    '  '      ■- 

oure<l  hardships,  and  were  Inces.sant  in  our  labours. 

6.  Ye  became  followers  of  us]  Ve  became /HH/f/Zors,  uiur^rai 
of  us  ;  ye  believed  the  same  trullis,  walked  in  the  same  way 

flL  r.',!!,'*^''  I'r.f  ."  m"''""  '  ^""Winslhat  ourdoctrine  was  bf  |  i-eporf  of  the  Gospel ;  and  therefore  W,^'  Mohnmmedans"con. 
letiheH  1-  ;  inLiTr  n  i";;'\  'w  "■','"=''  '';^  '''?"'^'''  "■■''"  l'""^-  ''""«^  '"  Pi-^fe'-  tl'^'i"-  f^ornr.,  and  the  fiind.os  Dieir  Vedas  and 
fPl'^",  ^'y  Himself ,  and  that  He  also  suITered  the  contradic-    Sha^sters.     It  should,  however,  be  acknowledged,  to  the  glory 

of  God,  that  of  late  years,  a  few  apostolic  men  in  tliat  country 
are  turning  the  tide  in  favour  of  the  Gospel ;  and  several  emi- 
nent Europeans  have  warmly  espou;:ed  the  doctrine  of  Christ; 
and  are  labouring  to  circulate  the  word  of  God  through  the 
whole  of  British  India. 


tions  of  ungodly  men 

Having  received  the  word  in  much  affliction]  That  they  re- 
ceived the  doctrine  of  the  Gospel  in  the  midst  of  much  perse- 
cution, we  may  learn  from  the  history  in  general,  aud  from 
Acts  xvii.  5,  6. 


CHAPTER  II. 


l„?r^/if-1'^°''',n"'  'vv  ^"^P*''  '""^  brought  and  preached  to  the  Thessalonians,  in  consequence  of  his  being  pene 
uJ:  ■?  ,1  T/"'  \  ^-  V'*  "i''""'er,"'  "'^"^'''  "'«  °Po^tles  preached ;  the  matter  of  their  doctrine,  and  the  lenor  of  their 
5,^  ^.  ,,,  rj-^^"';'^  "'"'^  '<"/""'  "■"'-"'y  of  God,  12.  And  commends'  them  for  the  manner  in  which  they  rece.ived 
tnJ^^,^  .'  A  ,  'H'-'  ^"Jreredfrom  their  own  countrymen,  as  the  first  believers  did  from  the  Jews,  who  endeavoured 

l^fli-  "postles  from  preaching  the  Gospel  to  the  Gentiles,  14-16.     St.  Paul's  apology  for  his  absence  from  them. 

*   IT  /^  £?r"«*'  '^«s"«  '"  «fe  '''^'«.  founded  on  his  great  affection  for  them,  17-20.     lA.'^-     -     "     " 

A.  U.  (,.  SOo.     Anno  Claudii  Casar.  Aug.  12] 


^OR  '  yourselves,  brethren,  know  our  entrance  in  unlo  you, 
that  it  was  not  in  vain  : 


!0.     [A.  M.  cir.  4056.     A.  D.  cir  52. 

2  But  even  after  that  we  had  suffered  before,  and  were 
shamefully  enUeated,  as  ye  know,  at  «>  Philippi,  «  we  were  bold 


r,^?Z^^7^^!^^,l'  ?'""  «,""■«"<:«  ■"  "'""  y°>')    H[k  first  !  try.     This  consideration  gave  him  a  right  to  deliver  all  the 

coming  to  preach  the  Gospel,  was  particularly  owned  of  the  ,  following  exhortations.  6  t:     cr 

l^ra  ;  many  of  them  having  been  converted  under  his  minis-       2.  Shamefully  entrcatrd-nt  Philippi]    There,  Paul  and 


In  wli/it  manner  the 


I,  THESSALONIANS. 


apostles  preached  Christ. 


m  our  GoJ  <i  to  speak  unto  you  the  Gospel  of  God  •  with  much 
contention. 

3  f  For  oui-  exhortation  was  not  of  deceit,  nor  of  unclean- 
npss,  n.ir  in  guile  : 

4  Uut  as  '  we  W3-re  allowed  of  God  hto  be  put  in  trust  with 
the  Gospel,  even  so  we  speak  ;  ■  not  as  pleasing  men,  but  God, 
k  wllich  trieth  our  heai-ts. 

5  For  'neither  at  anytime  used  we  flattering  words,  as  ye 
know,  nor  a  cloak  of  covetou?..ess  ;  ""  God  is  witness  : 

fi  "  Niirof  inon  sought  we  glory,  neither  of  you,  nor  t/et  of 
others,  when  "we  might  have  'been  i  burdensome,  'as  the 
apostles  of  Christ. 

7  But'  we  were  g»  itlc  among  yon,  even  as  a  nurse  cherish- 
cth  her  cliildren  : 

S  So  being  aff-ctionately  desirous  of  you,  we  were  willing 
'  to  have  impirted  unto  yoii,  not  the  Gospel  of  God  only,  but 
also  "  our  own  soul.=,  because  ye  were  dear  unto  us. 

4  Ada  17.3.— oPliil.l.«.  r.ol  2.1— f  •^  Cor.2,  I7.&  4.2,  r..&  ?.?.&  1 1.13,  Vcrae  .''i. 
2  Pflcr  1.15.-^1  Cor  7  a.i.  1  Timr.-hy  I  1 1,  12— h  1  Corinihiaas  4. 1.Sc  T.'J.i  &.  9  17. 
fi.il.2.7.     Ti'iMi  :f.— iCil.  I. I'l.-k  Proverbs  17.3.     Romans  8.  37.-1  Acl3  SH.  33. 


;Cfir.a.l7.  &4 

I  Tim.uhv5, 17.— r.  1  Ci.ri 

EThe33.3.9.  Philem.S.9. 


&  12.17  -ill  lion- 


I  9.  4,6,  12,  IS.  aC 


9  For  ye  remember,  brethren,  our  labour  and  travail :  for 
'  labouring  night  and  day,  "because  we  would  not  be  charge- 
able unto  any  of  you,  we  pre.iched  unto  you  the  Gospel  of 
God . 

10  "  V<^  are  witnesses,  and  God  also,  y  how  holily  and  justly 
and  iiu jlameably  we  behaved  ourselvo:;  afnong  you  tliat  be- 
lic've  : 

11  As  ye  know  how  we  exhorted  and  comforted  and  charged 
every  one  of  you,  as  a  father  dotk  his  children, 

12  ^That  ye  would  walk  worthy  of  God,  "  who  hath  called 
you  unto  his  kingdom  and  gloiy. 

1.3  For  this  cause  also  tliank  we  God  b  without  ceasing,  be- 
cause, when  ye  received  the  word  of  God  which  ye  heard  of 
us,  ye  received  it  ■"■  not  as  the  word  of  men,  but  as  it  is  in  truth, 
the  word  of  God,  which  effectually  worketh  also  in  you  that 
believe. 

14  For  ye,  brethren,  became  followers  *  of  the  churches  of 

liOr,  use'leiiilhorilv,- (i2Cor.I1.9.ai2.13,  14.  2ThM'r3.8.— r  1  r.nr  9  1,2,  5 — 
s|('or.2.3.&9.e->.  20or.l3.Il.  2  Timothy  5.24.— t  Komnns  1.1I.&,  m.-il.— ,^2  Cor. 
12.15,— V  AcMsai.'M.  1  CO.-.4.I2.  2Cor.ll.n.  2  ThMs.  3.  8.— w  2  Cor  13  13  14  — 
X  Ohnp.  1.5.— y9Car.7.2  3.  The^i."  '  _.--..-- 
■  ■  — a  1  Cor  1  9  Chap  3.*l.  2  Thei; 
■'■    -illH.  2Pel.y.a,— <1  C.;il.l.2a 


10.4IJ. 


:Epli.4.1.     Phil. 1.27.  'Col.'l.To.   6hii 
!  ;J  14.    2  Timoihy  1.9.— b  Chap.  1.3.— c  M« 


Silas  had  been  beaten  with  many  stri|K;s,  shut  up  in  the  inner 
prison,  and  tlieir  feet  made  fast  in  tlie  stocks.— See  Acts  xvi. 
23,  -^z.  a 'id  the  notes  there. 

Wil/i  m:irh  contention]  Tlie  words  ci/  toXXo)  ayojvi,  not 
onlysiinify  tcit/i  intense  lahnnr  and  earnestness,  but  may 
here  m 'an  exposed  to  the  greatest  flanger ;  at  the  peril  of 
mtr  lives.  The  Greek  phrase,  qu  it^d  by  Ro^eniniiller,  is  to 
the  point,  ayov  Kp-xbiaiv  ovk  avaji^.vci,  in  danger  we  inust 
'/lot  delay  ;  activity  and  despatch  are  then  indispensably  ne- 
cessary. 

3.  Our  erhorttttio-i]  Tlie  word  ffaparXj;;?!?,  has  a  very  ex- 
tensive meaning  ;  it  signifies  not  only  exhortation  and  teach- 
ing in  seiieral,  but  also  encouragement,  consolation,  and  the 
like.  When  the  apostles  exhorted  or  admonished  men,  it  was, 
th.at  they  should  turn  from  evil  to  good  ;  from  misery  to  hap- 
pincr.-  :  from  Satan  to  God;  and  Iroin  hell  to  heaven.    Tlii»ir 

•  ■xhortations  having  this  object,  every  word  was  consolatory  ;  ' 
and,  as  tlie  truth  which  they  delivered  was  unquestionable, 
therefore  their  ministry  was  a  subject  of  the  highest  encou-  ' 
ra^ement  and  joy.  I 

I^Tot  of  deceit]  W'e  did  not  endeavour  to  allure  you  with  false  ' 
pretences  :  we  did  not  deceive  you  ;  nor  wei'*  we  deceived 
oiivselves.  I 

Nor  of  uncleanness]  Such  as  the  te.achings  of  the  Gentile  j 
phHosophers  were  ;  their  supreme  gods  were  celebrated  for 
their  adulteries,  fornications,  uncleanness,  thefts,  barbarities,  j 
and  profligacies  of  the  most  odious  kind.     Our  Gospel  was  : 
pure;  c  sine  from  the  j)ure  and  holy  God;  was  acompaniod 
with  the  influences  of  tlie  Holy  Spirit,  and  produced  purity 
Ijoth  in  the  hearts  and  lives  of  all  that  received  it. 

Nor  in  gtnte]  We  had  no  falje  pretences,  arid  were  influ- 
enced by  no  sinistermotives. 

4.  But.  as  ire  jrere  allf.'npA  of  God]  ls.aB(Oi  oeS iKifinrrjitBix  ; 
ns  ire  were  accounted  worthy  to  be  put  in  trust.  As  God  put 
•confidence  in  us,  and  sent  us  on  his  most  especial  message  to 
mankind,  even  so  ice  speak,  keeping  the  dignity  of  our  high 
culling  continually  in  view  :  and  acting  as  in  the  ■■^ight  of  God, 
■we  .speak  not  to  p'ease  or  flatter  man,  thougii  our  doctrine  is 
the  most  consolatory  that  can  be  conceived  ;  but  to  please  that 
God  icho  searcheth  the  heart ;  and  before  whom  iili  our  mo- 
tives are  constantly  without  a  veil. 

5.  F/ot/ering  wards]  Though  we  proclaim  the  Gospel,  or 
plad  tidings;  yet  we  showed  that,  without  holiness,  none 
should  sec.  the  Lord. 

Ye  know]  That  while  we  preached  the  whole  Gospel,  we 
never  gave  any  countenance  to  sin. 

A'br  a  cloak  of  covetousness]  We  did  not  seek  temporal 
"•molument ;  nor  did  we  preach  the  Gospel  for  a  cloak  to  our 
covetousness  :  God  is  irilness  that  wo  did  not;  we  sought 
yon.  not  your.'!.  Hear  this,  ye  that  preach  the  Gospel!  Oan 
ye  call  God  to  witness  tliat.  in  preaching  it,  ye  have  no  end  in 
view  by  your  ministry  but  His  glory  in  the  salvation  of  souls? 
Or,  do  ye  enter  into  the  priesthood  for  a  morsel  of  bread;  or 
for  what  is  ominously  and  impiously  called  a  living,  a  bene- 
fii-e !  lu  better  days  your  place  and'olfice  were  called  a  cure 
of  souls  ;  wliat  care  have  yon  for  the  souls  of  them  by  whose 
labours  you  are  in  general  more  than  snlflciently  supported  1 
Is  it  your  study,  your  earnest  labour  to  bring  sinners  to  God  1 
To  preach  among  your  heathen  parishioners  the  unsearcha- 
ble riclies  of  Olirisf? 

But  I  should  speak  to  the  Mo7i.s«nr/.s  who  have  no  parishes  : 
but  they  have  llieir  chapels,  their  congir.gations,  pew  and 
Kcat-rcnts,  &c.  &c.  Is  it  for  the  sake  of  these  that  ye  have  en- 
tered nrcontinne  in  the  Gospel  ministry  1  Is  God  witness  that 
in  all  these  tilings,  ye  have  no  cloak  of  cnvplousncssi  Happy 
is  the  man  who  can  say  so,  wliether  he  have  the  provision 
ivhich  the  laic  of  flie  land  allows  him.  or  wliether  he  lives  on 
the  free-will  oferinirs  of  the  people. 

The  faithful  Inhonrer  is  worthy  of  his  hire:  for  the  ox 
that  treads  out  the  corn  shouM  not  be  muzzled:  and  tliey 
that  prea.'h  tlie  Gospel  should  live  (not  riot)  bv  the  Gospel, 
Ktit  wo  to  thai  man  who  eiitrrs  into  the  labour  for  the  sake 
■«f  the /liVt' ,■  he  knows   not  f'hrist,  and  how  can   he  preach 


JJim  i 

0.  jYor  of  vie II  soi 


Xl! 


ire  slnni]     .^s  we  preached  not  for 

21B 


worldly  gain,  so  we  preached  not  for  popul.ir  applause  ;  we 
had  what  we  sougrit  for,  the  approbation  of  God,  and  the  testi 
mony  of  a  good  conscience. 

'iVhen  we  might  have  been  burdensome]  They  had  a  right, 
to  their  maintenance  while  they  devoted  themselves  wholly 
to  the  work  of  the  Gospel  for  the  sake  of  the  people's  souls. 
Others  understand  tl>e  words  tv  flaoti  cmat,  to  he  honourable.' 
we  sought  noglory  of  you  nor  of  otliers,  though  we  were  ho- 
nourable as  the  apostles  of  Clirist.  Ti33  cabod.  in  Hebrew,  ti> 
which  the  Greek  0aoog  answers,  signifies  not  only  weight, 
but  glory  ;  and  in  both  these  senses  the  apostle  uses  it,  2  Cor. 
iv.  17. 

7.  But  we  were  gentle  among  you]  F.irfrom  assuming  the 
authority  which  we  had,  we  acted  towards  you  as  a  tender 
nur.se  or  parent  does  to  a  delicate  cliild.  We  fed,  counselled, 
cheri.shed,  and  bore  with  you;  we  taught  you  to  walk,  pre- 
served you  from  stumbling,  and  led  you  in  a  right  path. 

Instead  of  rjTrtoi,  gentle,  many  MSS.  and  seveiMl  Versions 
aul  Fathers,  have  y/jToi,  young  cliildren.  But  this  never 
can  be  considered  the  original  readina,  the  scope  of  the  place- 
beina;  totally  opposed  to  it.  It  is  the  Thessalonians  whom  tli» 
apostle  considers  as  young  children,  and  himself  a.n(\.  fellow, 
labourers  as  the  nurse;  he  could  witli  no  propriety  s  ly  that 
he  was  among  them  as  Ti  little  child,  while  himself  professed 
to  be  their  nurse. 

S.  Being  affectionately  desirous  of  you]  We  had  such  In- 
tense love  for  you,  that  we  were  not  only  willing  and  forward 
to  preach  the  unsearchable  riches  of  Christ  to  you  ;  but  also 
to  give  our  own  lives  for  your  sake;  because  ye  were  dear, 
SiOTi  aya-a-qroi  rijiin,  because  ye  were  beloved  by  ifs.  The 
words  used  here  by  the  apostle,  are  expressive  of  the  strongest 
alffction  and  attachment. 

9.  Ye  remember — ou.r  labour  and  travail]  From  this  it  ap- 
pears that  St.  Paul  spent  much  more  time  at  Tliessalonion 
than  is  generally  supposed  ;  for  the  expressions  in  this  verse 
denote  a  long  continuance  of  a  constantly  exercis»d  ministry, 
interrupted  only  by  manu:il  labour  for' their  ovrn  support; 
labouring  night  and/day,  because  we  would  not  be  chargeable 
to  you.  Probably  Paul  and  b.is  companions  worked  with  tliair 
hands  by  day,  and  spent  a  considerable  part  of  the  vight  or 
evenines,  in  preacliing  Christ  to  the  people. 

10.  Ye  are  witnesses,  and  God  also,  how  holily]  i.  e.  in  re- 
ference to  God;  how  justly,  in  reference  to  men;  and  uii- 
blameably,  in  reference  to  our  spirit  and  conduct,  as  minis- 
ters of  Christ,  we  behaved  ourselves  among  you.  What  a 
consciousness  of  his  own  integrity  must  St.  Paul  have  had  ta 
use  the  expressions  that  are  here  !  No  hypocrite,  and  none 
who  did  the  work  of  the  Lord  carelessly,  could  make  such  an 
appeal  both  to  God  and  man. 

11.  How  ire  e.rhortcd]  What  pastoral  care  is  marked  here  t 
They  exhorted ;  were  continually  teaching  and  inslr-.i-  ling  the 
objects  of  their  charge ;  this  was  tlieir  general  work. 

They  comforted]  They  found  many  under  trials  and  temp- 
tations :  and  those  they  encouraged. 

They  charged]  ^laprvpoviuvoi  ;  continued  to  witness  to  the 
people  that  all  the  threa'enings  and  promises  of  God  were 
true;  th.at  He  reqiiircd  faith,  love,  and  obedience;  that  lie 
could  not  behold  sTn  with  allowance  ;  that  .Icsus  died  to  save 
tliem  from  their  sins ;  and  tliat,  without  holiness,  none  should 
see  God.  And  all  thepe  things  tl^^y  did,  not  in  a  general  way 
only,  but  they  spoke  to  every  man ;  none  was  left  unnoticed, 
uiiadmonished,  uncomforted.  The  spirit  in  which  they  per 
formed  all  these  branches  of  the  pastoral  care,  wag  that  whip  1\ 
was  most  likely  to  ensure  success  ;  as  ^.father  treats  his  cl)i! 
di'en,  so  tliev  treated  every  member  of  t)ie  churcli. 

1-.!.  That  ye  should  zcalk  worthy  of  God]  That  they  should; 
in  every  respect,  act  up  to  their  high  calling;  that  it  would  hot 
be  a  reproach  to  the  God  of  holin.-^ss,  to  acknowledge  themaj 
his  sons  and  daiicMers.— See  the  notes  on  Ephes.  iv.  1.  Phil, 
i.  27.  and  Col.  i.  10. 

Jli.i  kingdom  and  glory.]  His  church  here  ;  for  that  is  the 
kingdom  of  Ood  among  men  :  and  His  glory  hereafter;  for 
that  is  tlie  state  to  which  the  dispensation.**  of  grace  in  hin 
cliiirch  lead.    The  words,  linvvsver,  may  be  a  'lendyadis,  and 

signify  His   o-^)J)0|(S  /.-J/Jgff;,;;,^ 


I*&fal  sendJi  Timothy,  that 


CHAPTER  lit.  ke  may  ktimc  their  statt. 

God  wliich  in  Jiidea  are  in  Christ  Jesus:  for 'ye  also  have  j  17  But  we.  brethren,  being  taken  from ^(Tu  for  a  sliorl  time 
suffered  hue  thmgs  of  your  own  countrymen,  'even  as  they  !  "  in  presence,  not  \n  lieart,  endeavoured  liie  more  aUuiiJanlly 
have  of  the  Jews  :  j  '  to  ppo  yonr  face  with  great  desire. 

15  s  Who  both  killed  the   Lord  Jesus,  and  •>  their  own  pro-      18  Wherefore  we  would  have  come  unto  you,  even  I  Paul 
phets,  and  have  i  persecuted  us;    and  they  please   not  God,  I  once  and  again;  but  i  Satan  hindered  us.  ' 


»and  are  contrary  to  all  men: 

16  I  Forbiddingus  to  speak  to  theGentiles  that  they  might  be 
saved, ""  to  fill  up  their  sins  alway  :  "  for  the  wrath  is  come 
upon  them  to  the  uttermost. 

t  Ai-la  ir.5,  IX-f  Hell.  10  33.  31. -c  Ads';  a3.t.3.15.&5  3n,&;  S?  — h  Malt  .I. \?. 
tal.34,  37.  l.iike  13  33,  34  Ada  7  '^2  -I  Or,  cti.sri  us  out— k  Esth. 3.8-1  LiiLc 
UK.    Ae:s  IS.JI.fc  H  5,  IS  &  ir.S.  13  U.  H  :•'.  a.  IS  9  &a-.>.8i,s;. 


19  For  '  what  is  our  hope,  or  joy,  or  '  crown  of  «  rrjoicing? 
Are  not  even  ye  in  the  presence  of  our  Lord  Jesus  Christ  "at 
his  coming? 

yO  For  ye  are  our  glory  and  joy. 

!<n  I.".  Ifi.  .Mo't  21.;*'. -11  Mm 
1.15.13  t  15.SS;.-r2Cur.  1.14. 
ulCor.1583.    Ch»p  3.13     Uev.  I.;.4l  «  la 


.,  K.1 


«  6,  H— ol  Cor.B.3.  CoISS— pCh.?.l(l._ 
Mill.  2.16.  Ml.— 8  Prov.lti.ai  — t  Or,  i-lory- 

13.  Ye  received  the  word  of  God]    Ye  received  the  dorliine  ',  in  which  he  was^obliged  to  leave  them,  increased  his  desire 
of  God,  not  as  any  thing  fabricated  bjr  man,  but  as  coming  j  to  revisit  them  as  soon  as  possible. 

immediately  from  God  himself;  we  being  only  His  messen-  IS.  £ien  I  Paul]  He  liad  already  sent  Timothy  and  Pila.s 
gers,  to  declare  wliat  he  had  previously  revealed  to  us.  And  j  to  Ihein  ;  hut  he  himself  was  anxioiis  to  see  them  ;  and  had 
ye  have  had  the  fullest  proof  tliat ye  have  notbelieved  in  vain;  ^  purposed  this  once  and  again,  Inil  Satan  hindeyed  ;  I.  e. 
for  that  doctrine  under  the  power  and  influence  of  the  Holy  i  some  adversary,  as  the  word  means,  whether  the  dtril  hini- 
Ghost,  has  iror/cfd  most  powerfully  in  you  ;  filling  you  with  |  self,  or  some  of  his  children.  There  was,  however,  such  a 
ligiit,  life,  and  holiness.  storm  of  persecution  raised  up  against  him,  that  his'  friends 

H.Ye— lif  came  foil otrrrs  of  the  churches  nf  God]    There  is    ilid  not  think  it  prudent  to  permit' him  to  go  till  the  storm  haa 
not  a  word  here  of  the  church  of  Rome  being  the  model  after    been  somewliat  allayetl. 


which  the  other  churches  were  lo  be  formed  ;  it  had  no  such 
pre-eminence;  tliis  honour  belonged  \Ql\\e  churches  of  Judea: 
it  was  according  to  thetn,  not  the  church  at  Rome,  that  the 
Asiatic  churches  were  moilelled.  The  purest  of  all  the  apos- 
tolic churches  was  that  of  the  Thessnloniaris,  and  this  was 
forrned  after  the  Christian  churclirs  in  Judeu. 

Had  any  pre-eminence  or  autliority  belonged  lo  the  church 
of  Rome,  the  apostle  would  have  proposed  tills  as  a  model  to 
uU  those  which  he  formed,  either  in  Judea,  Asia  Minor,  Greece, 
or  Italy. 


19.  For  what  is  our  hope]  I  can  nave  no  prospects  from 
earth;  I  have  foi-saken  all  for  the  Gospel;  and  isleem  every 
tiling  the  World  can-alford,  as  dross  and  dung,  that  I  may  gain 
Christ.  Why  then  should  I  ronlinuallv  labour  at  the  risk  of 
my  life.preachlngtheGospel?  Is  it  not  to  get  your  souls  saved 
that  ye  may  be  'iny  croun  of  rejoicing  in  the  day  of  Christ'/ 
For  this  I  labour;  and,  having  p'anled  tlie  Gospel  among  you, 
I  wish  to  take  every  opportunity  of  watering  it,  that  it  uiay 
grow  up  unto  eternal  lilt 


I  9.ii.  F'or  ye  arc  our  glory  and  joy.]  Ye  are  the  seal  of  our 
Ye  also  hare  snfferfd — of  your  own  countrymen]  It  is  wor-  ;  apostleship;  your  conversion  anif  steadiness  are  a  full  proof 
thy  of  remark  Ih  it,  in  almost  every  case,  tlie  Jews  were  the  i  that  God  hath  sent  us.  Converts  to  Christ  are  our  ornaments  ; 
leaders  of  all  p.-rsccutions  against  the  apostles,  and  tlie  itifant  :  perseveriug  believers,  our  joy  in  the  day  of  jud!;ment. 
church.  Anil  what  they  could  not  do  themselves,  they  insti-  j  1.  In  the  preceding  chapter  we  have  the  characters  and 
gated  others  to  do  :  anil,  by  gathering  together  lewd  fellows  of  i  viurks  of  a  genuine  pastor,  laid  down  in  such  a  manner  as  not 
thi?  baser  sort,  from  among  the  Gentiles,  they  made  freqit  ;!it  '  to  be  misunderstood.  Every  man  who  preaches  the  Gospel, 
uproars,  and  especially  at  Tlies.salonica,  where  the  opposition  :  should  carefully  rend  this  chapter,  and  examine  hiiiLSelf  by 
to  tlie  Gospel  was  very  high,  and  the  persecution  of  the  Chris-  it.  iMost  preachers,  on  reading  it  conscientiously,  will  either 
tians  very  liot.  give  up  their  place  to  others,  or  purpose  to  do  the  work  of  the. 

15.  ifi.  Who  both  hilled  the  Lord  Jesus,  &c.]  What  a  finish-  '  Lord  more  fervently  for  the  future.  He  who  expects  nothing 
ed,  but  just  character,  is  this  of  the  Jews  !  1.  1'hey  slew  the  ,  but  the  appiobation  of  Clirist  will  Inbour  for  Christ ;  and  ho 
Liird  Jesns.  tliiough  the  most  unprincipled  and  fell  malice,  j  who  has  tlie  glory  of  his  Master  only  in  view,  will  i;ver  h:i\ e 
'2.  They  killed  their  own  prophets;  there  was  no  time  in,  liis  Master's  presence  and  blessing.  Those  who  enter  into  tills 
which  this  seed  of  the  serpent  did  not  hate  and  oppose  spirit-  i  work  for  human  applause,  or  secular  emohtment,  may  havi; 
iial  things  ;  they  slew  even  their  awn  prophets  who  declared  their  reward  :  but  In  that  on';  smile  of  approbation  from  Christ 
t  >  them  the  will  of  God.     3.  They  persecuted  the  apostles,  \  is  not  included. 


sliowing  the  same  spirit  of  enmity  to  the  Gospel  which  they 
had  shown  to  the  law.  4.  They  did  not  please  God,  nor  seek 
to  jjlea.se  Hlin  ;  tliough  tiiey  pretended  that  their  opposition  to 
the  Gospel,  was  llirough  Wk-.v  zeal  for  God's  glory !  they  were 
hypocrifcs  of  the  worst  kind.  ii.  They  ivere  contrary  lo  all 
vien ;  they  bated  the  whole  human  race;  and  judged  and 
"Wished  them  to  perdition.  6.  They  forbad  the  apostles  to 
preach  to  the  Gentiles,  lest  they  should  be  saved  ;  this  was  an 
inveteracy  of  malice  completely  super  human  ;  thev  perse- 
cuted the  body  to  death,  and  the  soul  to  damnation  I  They 
were  afraid  that  the  Gentiles  should  get  their  souls  saved,  If 
the  Gospel  was  preached  to  them  !  7.  They  filed  up  their 
sins  always  ;  they  had  no  mere  purposes,  or  outlines  of  ini- 
quity :  all  was  filled  up;  every  evil  purpose  was  followed,  as 
far  as  ))osslhlc.  with  a  wicked  act!  Is  it  any  wonder,  tliei'c- 
fore,  that  wrath  should  come  upon  them  to  the  uttermost?  It 
Si;  to  be  reckoned  among  the  highest  mercies  of  God,  that  the 
whtde  nation  was  not  puisued,  by  the  Divine  ju.stlce,  to  utter, 
and  final  extinction? 

17.   liein;  taken  from  you  for  a  short  time]    Through  the 


2.  God,  for  reasons  best  known  to  himself,  often  permils  the 
most  pious  and  benevolent  purposes  of  his  servants  to  be  frus- 
trated for  a  lime.  It  is  well  that  the  good  purpose  was  in  tin: 
heart ;  but  God  know.-;  the  fitte.st  time  and  jilace  to  bring  it  to 
effect.  Sutan  is  ever  opposing  all  that  ij  pure,  good,  and  be- 
nevolent; and  he  appears  frequently  lo  succeed;  but  tills  i.s 
not  really  the  case  ;  if  at  any  time  he  prevents  the  followers 
of  God  from  bringing  a  pious  purpose  into  effect,  that  was  the 
time  in  which  It  could  not  have  been  done,  to  secure  its  full 
ell'ect.  Let  the  purpose  be  retained,  and  the  best  time  and 
■place  will  be  duly  provided.  As  Satan  constantly  endeavours 
lo  oppose  every  good  work  ;  no  wonder  he  is  found  ojiposing 
a  good  piirpo.se.  even  at  the  very  time  that  (kn\  sees  it  impro- 
per to  bring  it  to  the  intended  eflcct.  Man  proposes,  but  God 
disposes. 

'i.  The  apostle  speaks  of  the  wrnth  coining  upon  the  Jews  ; 
it  was  about  twenty  years  after  this  that  their  city  was  de- 
stroyed, their  temjiio  burnt,  more  than  a  million  of'  them  de- 
stroyed, their  civil  polity  utterly  subverted,  and  what  reinalnei. 
of  this  wretclied  nation,  scattered  to  all  the  winds  of  h.>aven 


p  'i-secntioii  raised  by  the  Jew.',  see  Acts  xvii.  he  was  obliged  and  in  this  state,  without  a  nation,  without  a  temple,  m  ithout 
to  leave  Thes.salonica,  and  yield  to  a  storm  that  it  would  have  worship,  and  apparently  witliout  any  religion,  they  continue 
been  useless  for  him  to  have  withstood.  to  this  day,  a  monument  of  God's  displeasure,  and  a  proof  of 

Being  taken  from  you — in  presence,  vot  in  heart]  The  the  Divine  inspiration,  both  of  the  prophets  and  apostles,  who, 
apostle  had  compared  himself  to  a  parent  or  nurse,  ver.  7.  in  the  most  explicit  manner,  have  predicted  all  the  evils  which 
una  U.  and  the  pi-ople  he  considered  as  his  most  beloved  chil-  j  have  since  befallen  them.  Their  crimes  were  gre;it ;  to  these 
dren  ;  here  he  represents  himself  as  feeling  what  an  alPec-  tlieir  punishment  is  proportioned.  For  what  end  God  has  pre- 
tionate  father  must  feel,  when  torn  from  his  children,  fortius  served  them  distinct  from  all  the  people  of  the  earth,  among 
is  the  Import  of  the  word  airnpijiaviaQcvTti,  bereft  of  children,  whom  they  sojourn,  we  cannot  pretend  to  sav  ;  but  It  must 
which  we  tamely  translate,  l>eing  taken  from  you.  \  unquestioiiably  be  for  a  subject  of  the  very  highest  iinpoi- 

Endeavoured  the  more  abundantly]  His  separation  from  ,  Uiiice.  In  the'mean  time,  let  the  Christian  world  treat  theui 
Ihem  did  not  destroy  his  parental  fceiiugs;  and  the  manner  .  with  humanity  and  niercv. 


CHAPTER  III. 

St.  Paul  informs  them  how,  being  hindered  himself  from  visiting  them,  he  had  sent  Timothy  to  comfort  them ;  of  whom  he 
gives  a  high  character,  1,  2.  Shows  that  trials  and  difficulties  are  unavoidable  in  the  present  state,  3,  4.  Mentions  the 
joy  he  had  on  bearing  by  Timothy  of  their  steadiness  in  thefaith  ;  for  which  he  returns  thanks  to  God,  and  prays  earn- 
estly for  their  incyyiKC,  5—10.  Prays  also  that  God  may  afford  him  an  opportunity  of  seeing  them,  11.  And  that  they 
may  abound  in  loi  >■  :-j  God  and  one  another  ;  and  be  unhla'mealile  in  holiness  at  the  coming  of'vhrist,  li  13.  [.\.  M.  cir 
4056.     A.  D.  cir.  52.    A.  L'.  C.  805.    Anno  Claudii  Ca?sar.  Aug.  12.) 

when  we  could  no  longer  forbear,  tj  we  |    2  And   sent    '  Tiinotheus,    our   brother,    and    minister   of 

God,  and  our  fellow-labourer  in   the  Gospel  of   Christ,  to 

cBom  tfi.21.  lCor.16  10.  SCar.1.19. 


w 


HEREFOUE 
thought  it  good  to  be  left  at  Athens  alone  ; 

a  Vert«  5. — b  Acts 


NOTES. — Verse  1  ll7ierc/"ore  tehen  we  could  no  lon'^.r, 
&c.]  The  apostle  was  anxious  to  hear  of  their  state ;  antK  a.s 
he  could  obtain  no  Information  without  sending  a  inesBeiiger 


rather  to  be  left  alone,  than  to  continue  any  longer  in  uncer- 
tainty relative  lo  their  stale. 


-     -^ -,  ,-•  .  ,      -.    Tiniulheun.  on  r  brother]    It  appears  that  Timothy  waa 

rxpres.^,  he  therefore  sent  Timoihv  from    .Mhens,  i-hnri.>:ing    but  a  vonth  when  converted  to  God:  he  had  now   however 

•279 


The  apostle  tells  them  how  they 


I.  THESSALONIANS. 


aye  to  \calk.  a,nd  pifca»e  Ood, 


eslablisli  yoj,  and  to  comforl  you,  concerning  your  faith: 

3  "iTliat  no  man  should  be  moved  by  these  afflictions  ;  for 
yourselves  know  tliat  •  we  are  appointed  thereunto. 

4  (For  vprily.  when  we  were  with  yon,  we  told  you  before 
that  we  should  aiiirer  tribulation ;  even  as  it  came  to  pass,  and 
ye  know.  ,    , 

5  For  this  cause,  ^  when  I  could  no  longer  forbear,  I  sent  to 
know  your  f;iilh,  h  lest  by  some  means  th6  tempier  have  terniit- 
ed  you,  and  >  our  labour  be  in  vain. 

6  k  But  now,  when  Timotheus  came  from  yon  unto  us,  and 
brought  us  sood  tidings,  of  your  faith  and  ch-irity,and  that  ye 


have  good  remembrance  of  us  always,  desiring  greatly  to  see    ward  you  : 


8  For  now  we  live,  if  ye  "  stand  fast  in  the  Lord. 

9  °  For  what  thanks  can  we  render  to  God  again  for  you, 
for  all  the  joy  wherewith  we  joy  for  your  sakes  before  our 
God  ; 

10  P  Night  and  day  1  praying  exceedingly  'that  we  might  sea 
your  face,  *  and  might  perfect  that  which  is  lacking  in  your 
faith  1 

U  Now  God  himself  and  our  Father,  and  our  Lord  Jesus 
Christ,  'direct  "our  way  unto  you. 

12  And  the  Lord  •'  make  you  to  increase  and  abound  in  lovo 
"  one  toward  another,  and  toward  all  vien,  even  as  we  do  to- 


us,  '  as  we  also  to  see  you  : 
r  Therefore,  brethren,  ""  we  were  comforted  over  you  in  all 
our  affliction  and  distress  by  your  faith : 

dEnh.3.13-e  ActsP.lri,&,l4  3?.&-51.a3.!ia.ll.  1  C^r  4,9.  2Tiin.3.ia.  I  Pet. 
E.2i.-f  .Vctsai."),-- Vcr.l  -hi  Cor  7.5.  ■;  Co  .11  3.-i  r,al.2.2.&;4. 1 1,  Phil.S.  16.— 
k  Arts  IS.  I,  5-1  Phil  1  3-maCor.l.4.a-6,  7,  l3.-n  Phil.4.  l.-o  Ch  1  a. 


been  some  years  in  the  work  of  God;  Paul,  therefore,  calls 
him  his  brother,  being  one  of  the  sameChristian/awj'/!/,  a  son 
of  God  by  adoption.  ;  elsewhere  he  calls  liiin  his  own  son,  1 
Tim.  i.  2.  and  his  clearly  l)ehved  son,  2  Tim.  i.  2.  because  he 
•was  brought  to  the  knowledge  of  tlie  true  God,  and  to  salva- 
tion by  Christ,  through  the  apostle's  instrumentality— See  the 
Preface  to  1st  Ep:st.  to  Timothy 

Minister  of  God]  Employed  by  God  to  preach  the  Gospel ; 
this  was  God's  work;  and  he  liad  appointed  Timothy  to  do  it, 
and  to  do  it  at  tliis  time,  in  conjuiulion  with  f?t.  Paul:  and 
therefoie  he  calls  him  \\\s  felloic-tabourer.  There  were  no 
sinecures  then;  preaching  the  Gospel  was  God's  tcork  ;  the 
primitive  preachers  were  His  vwrkinen,  and  laboured  in  this 
calling.     It  is  the  s;ime  still,  but  who  works  } 

3.  That  no  man  should  be  moved]  That  is,  caused  to  apos- 
tatize frnm  Christianity. 

We  are  appointed  thereunto]  Eif  tovto  KSifieOa, — tve  are 
exposed  to  this;  we  lie  open  to  such;  they  are  unai-^oidahle 
in  the  present  state  of  things;  as  the  Latins  say,  sic  est  sors 
nostra,  "this  is  our  lot :"  God  appoints  nothing  of  this  kind  ; 
but  He  permits  it,  for  lip  has  made  man  a. free  agent. 

4.  That  tee  should  suffer  tribulation]  I  pi'epared  you  for  it, 
because  I  knew  that  it  vns  according  to  their  nature  for  wick- 
ed men  to  persecute  the  followers  of  God. 

5.  For  this  cause]  Knowing  that  you  woula  be  persecuted, 
and  knowing  that  your  apostacy  was  possible,  I  sent  to  knoio 
yourfailh:  whether  you  continued  steadfast  in  the  truth,  lest 
you  might  have  been  tempted  by  Satan,  to  consult  your  pre- 
Beiit  ea.se,  and  abandon  the  Gospel,  for  which  you  suflered 
p-ersecution. 

6.  When  Timotheus  came]  We  have  already  seen  that  he 
and  Silas  staid  behind  at  Thessalonica,  when  Paul  was 
obliged  to  leave  it ;  for  the  persecution  seems  to  have  been 
principally  directed  against  him.  When  Paul  came  to  Athens, 
ne  sent  pressingly  to  him  and  Silas,  to  come  to  him  with  all 
ppeed  to  tliat  city.  We  are  not  informed  that  they  did  come  ; 
but  it  is  most  liki'ly  tliat  they  did ;  and  that  Paul  sent  Timo- 
thy back  to  TlifSs:ilonica  to  comfort  and  build  up  these  new 
converts.  After  Paul  had  sent  away  Timothy,  it  is  likely  he 
went  himself  straight  to  Corinth,  and  there  Timothy  soon 
after  met  him,  with  the  good  news  of  the  steadiness  of  the 
Thessalonian  church. 

Your  faith  and  charity]  The  good  tidings  which  Timothy 
brouglit  from  Thessalonica,  consisted  of  three  particulars — 
1.  Their  faith;  they  continued  stedfast  in  their  belief  of  the 
Gospel— 2.  Then-  charity ;  they  loved  one  another,  and  lived 
in  unity  and  harmony— 3.  T\icy  were  affectionately  attached 
totiieanoslle;  they  hud  good  remembrance  of  him,  and  desi- 
red earnestlij  to  see  him. 

7.  Theiefore—n-e  were  comforted]  My  afflictions  and  perse- 
cutions seemed  trifles  when  I  heard  of  your  perseverance  in 
the  faith. 


13  To  the  end  he  may  "stablish  your  hearts  unblameable  In 
holiness  before  God,  even  our  Father,  at  the  coming  of  our 
Lord  Jesus  Christ  '^  with  all  his  saints. 

pA 


C6.7, 
C"l.4.l')— •.  n 
xl  Cor.  1.3.  Phil  'l.  10.  Ch 


.  I.  3.-q  r.om  1-1",  11. fc  15,33- rCh.S.|-->aCor.l3.0,  11. 

Ic.-uMaik  l.3.-v(;haii,4  10— wChan.4  9.&5  IS,  2Pet,1.7 — 

"hesaa.  17.    1  John  ?.2n,2|.-y  Zech,14,5.  JuJe  H. 


8.  For  now  we  live]  Your  steadfastness  in  the  faith,  gives 
me  new  life  and  comfort;  I  now  feel  that  I  live  to  some  pur- 
pose, as  my  labour  in  tlie  Lord  is  not  in  vain. 

9.  What  thanks  can  ice  render  to  God]  The  high  satisfac- 
tion and  uncommon  joy,  which  the  apostle  felt,  are  strongly 
depicted  in  the  language  he  uses.  How  near  his  heart  did  the 
success  of  his  ministry  lie  !  It  was  not  enough  for  him  that  h© 
preached  so  often,  laboured  so  hard,  suflered  so  much  ;  what 
were  all  these  if  souls  were  not  convened  ?  And  what  were 
all  conversions,  if  those  who  embraced  the  Gospel  did  not  walk 
steadily  in  the  way  to  heaven,  and  persevere  1 

10.  Night  and  day  praying  exceedingly]  Supplicating  God 
ai  all  times;  mingling  this  with  all  my  prayers;  viTcpcKire- 
pirsaov  ^zojicvot,  abounding  and  superabounding  in  my  en- 
treaties to  God,  to  permit  me  to  revisit  you.  How  strong  was 
his  affection  forthi.s  church  ! 

Miglit  perfect  that  which  is  lacking]  That  I  might  have  tha 
opportimity'of  giving  you  the  fullest  instructions  in  the  doc- 
trine of  Christ;  that  ye  might  have  everything  in  the  most 
ample  df/a(7,-  so  that  the  great,  outlines  o(  truth  wliich  yon 
already  know  may  be  filled  up,  that  ye  may  be  perfectly  fitted 
to  every  good  word  and  work. 

11.  Now  God  himself  and  our  Father]  That  is,  God  who  ia 
our  Father,  who  has  adopted  us  into  the  heavenly  family,  and 
called  us  his  .90«s  and  daughters. 

Direct  our  way]  As  he  was  employed  in  God's  work,  ha 
dared  not  consult  his  own  inclinations  :  he  looked  for  con» 
tinual  directions  from  God,  where,  when,  and  hoic,  to  do  his 
Master's  work. 

12.  Make  you  to  increase  and  abound  in  love]  They  had 
already  love  to  each  ollu-r,so  as  to  unite  them  \x\  one  Christian 
body  ;  and  he  prays  that  they  may  have  an  increase  und  nn 
abundance  of  it;  that  they  might  feel  the  same  lovo  to  each 
other  which  he  felt  for  them  all. 

13.  That  he  may  stahlish  your  hearts]  Without  love  to  God 
and  man,  there  can  be  no  establishment  in  the  religion  of 
Christ.  It  is  love  that  produces  both  solidity  and  contimiance. 
And,  as  love  is  the  fulfilling  of  tlie  late,  he  who  is  filled  with 
love,  is  unblameable  in  /mliness ;  for  he  who  has  the  love 
of  God  in  him  is  a  partaker  of  tlie  Divine  nature,  for  God  is 
love. 

At  the  coming  of  our  Lord]  God  is  coming  to  judge  tho 
world  :  every  hour  that  p;isses  on  in  the  general  lapse  of  time, 
is  advancing  His  approach  :  whatsoever  He  does,  is  in  refer- 
ence to  this  great  event :  and  whatsoever  we  do,  sliould  be  in 
reference  to  the  same.  But  who,  in  that  great  day,  shall  givo 
up  his  accounts  with  joy  7  Tliat  person  only  whose  heart  is 
established  in  holiness  before  God,  i.  e.  so  as  to  bear  the  ey» 
and  strict  scrutiny  of  his'Judge.  Header,  lay  this  to  heart,  for 
thou  knowest  not  what  a  moment  may  bring  forth.  When  thy 
soul  departs  from  thy  body,  it  will  be  the  coming  of  the  Lord 
to  thee. 


CHAPTER  IV. 

7^«  apostle  e.thorts  them  to  attend  to  the  directions  which  he  had  already  given  them,  thai  they  might  know  how  to  wall 
and  please  Go/,  1,2.  Gira  theni  e.vhortations  concei  ning  covtineiicy,  chastity,  and  inatrimonial  fidelity,  3 — S.  Speaks 
concerning  t/icir  lore  to  each  other  ;  and  love  to  the  churclies  of  Christ ;  and  exhorts  them  to  continue  and  increase  in  it, 
9,  10.  Counsels  them  to  observe  an  inofftnsice  conduct,  to  mind  their  own  affairs,  to  do  their  own  business,  and  to  live 
honestly,  II,  12.  Not  to  sorrow  fir  the  dead,  as  persons  trho  have  no  hope  of  a  resurrection  ;  because,  to  Christia/ts,  the 
resurrection  of  Christ  is  a  proof  of  the  resurrection  of  his  folloirers,  13,  14.  Gives  a  short,  hut  awful  description,  of  the 
appearing  of 'Christ  to  judge  the  world,  15.    [A.  M.  cir.  4056.    A.  0.  cir.  52.     A.  TI.  C.  805.     Anno  Ciaudii  Cisar.  Aug.  12.] 

2  For  ye  know  what  commandments  we  gave  you  by  the 
Lord  Jesus. 

3  For  this  is  f  the  will  of  God,  even  "  your  sanctiflcation, 
i>  tliat  ye  should  abstain  from  fornication  : 

f  Rom, 12.2,   Kph.5,l7.-Kl".ph.r',2-.-h  1  Cor  6  1.^,16.  Eph,6.3.  Col.3.5. 


FURTHERMORE  then  we  '  beseech  you,  brethren,  and 
ti  exhort  you  by  the  Lord  Jesus, "  that  as  ye  have  received 
of  us  '^  how  ye  ought  to  walk  '  and  to  please  God,  so  ye  would 
abound  more  and  more. 

nOr,  re.|uc!t.-hOr,  Ijcsecrh-cPhiM.S?.  Col,S.6.-il  CIi.2.12.-e  Col  l.lll. 


NOTES — Veise  1.  We  beseech  you,  brethren,  and  exhort] 
We  give  you  X'i'c>\)er  instrticlions  in  heavenly  things;  and  re- 
quest yovi  to  attend  to  oiir  :idvice.  The  apostle  used  the  most 
pressing  entreaties;  for  he  had  a  sirone  and  affectionate  de- 
Kire,  that  this  church  should  excel  in  all  righteousness  and 
true  holiness. 

Please  God — more  nr.d  more]    God  sets  no  hounds  to  the 

rommunications  of  His  grace  and  Spirit  to  them  that  are  faith- 

f  il.     .\nd,  as  there  are  no  bounds  to  the  graces,  so  there 

•hould  be  none  to  the  exercise  of  those  graces.     No  man  can 

98Q 


ever/ee/that  he  loves  God  too  mucli ;  or  that  he  loves  roan  too 
much  for  God's  sake. 

2.  Ye  know  what  commandments  we  gave  you]  This  refers 
to  his  instructions,  while  he  was  among  them  :  and  to  instruc- 
tions on  particular  subjects,  which  he  does  not  recapitulate, 
but  only  Hint  at. 

3.  Thi.s  is  the  leill  of  God,  even  your  sanctificotion]  God 
lias  called  you  to  holiness  ;  He  requires  that  you  should  be  ho- 
ly;  for,  without  holiness,  none  can  see  the  Lord.  This  is  the 
general  calling;  but  in  it,  many  particulars  are  i^cludc)^ 


BxhoTtations  to  conlineney^ 


CHAPTER  IV. 


chastity,  viatrimonial  Jldditt/,  <ft 


4  » That  every  one  of  you  should  know  how  to  possess  his 
vessel  in  sanctiflcation  and  honour  ; 

5  k  Not  in  tlie  lust  of  concupiscence, '  even  as  the  Gentiles 
■'  which  know  not  God  : 

6  "That  no  man  go  beyond  and  "defraud  his  brother  »  in 
any  matter  :  because  that  the  Lord  i  is  the  avenger  of  all 
Buch,  as  we  also  have  forewarned  you  and  testitii'd. 

7  For  God  liatli  not  called  us  unto  unclcahness,  •■  but  unto 
hoJiness. 

8  *  He  therefore  tliat '  despiseth,  rlespiseth  not  man,  but  God, 
•who  liath  also  given  unto  us  his  Holy  Spirit. 

9  But  as  (Quelling  brotherly  love  v  ye  need  not  that  I  write 
unto  you  ;  for  "  ye  yourselves  are  tauglit  of  God  '  to  love  one 
another. 

i  norti.fi  19.  1  Cor.6  IS,18.— k  Col."'.?.  Rom. I.?4,«— I  F.)ih.4.l7, 18  — m  t  Cor. 
15.31.  OiJ  4  3.  Kph  2.|-,'.&4  1.1.  2  TliMs.l.K-n  L«V.I9.  II,  13.  I  Cor.6  8 -o  Or, 
oppress,  orovcrrencli.— p  Or,  ill  the  Riwle.-.— qSThrss  I  8— ri.ev.  1 1  44.  <^  11.  ^>. 
1  Cor.  IB.  Heb  12  14.  1  Ptt.l  14,  13— »Luk«  10.16 -t  Or,  rejccleth.-ii  1  Cor  f.;n. 
*?.40.  1  John  3.£4.— V  Chiip.5. 1  — w  Jer.Jl.ai.  Juhn  6.43.4i  14.2!.  Hcbrevvsb.il. 
I  John  2.20,  27. 


6ome  of  these  he  proceeds  to  mention;  and  it  is  very  likely 
that  these  had  been  points  on  which  he  gave  them  particular 
instructions  while  among  Ihein. 

That  ye  should  abstain  from  fornication]  The  word 
vopvtia,  as  we  have  seen  in  other  places,  includes  all  sorts  of 
tinclcanness ;  and  it  was  probably  this  consideration  that  in- 
duced several  MSS.,  some  Kers/o'is  and  Fathers,  to  add  liere 
Trao-rjf,  all.  Directions  of  this  kind  were  peculiarly  necessary 
among  the  Greeks;  and  indeed  heathens  in  general,  wlio 
were  strongly  addicted  to  such  vices. 

4.  HoiD  to  possess  his  vessel]  Let  every  man  use  his  trife 
for  lhepurpo.«ealoncforw!iichGod  created  her,  and  instituted 
marriage.  The  word  (tkcvos,  answers  to  the  Hebrew  '"'js  A-e- 
ley,  which,  thoiigli  itsigiiities  vessel  in  general,  has  several 
other  meanings.  That  the  rabbins  frequently  express  irij'e 
Ly  It.  fichoelt^en  largely  proves;  and  to  me  it  appears  very 
probable,  tliat  the  apostle  uses  it  in  that  sense  liere.  St.  PoteV 
calls  the  wife,  the  iceuker  VESSEt,  1  Pet.  iii.  7.  Others  think, 
that  the  bochj  is  meant,  wliich  is  the  vessel  in  which  the  soul 
dwells.  InthissenseSt.  Paul  uses  it.  2  Cor.  iv.  7.  IVe  have  this 
treasure  in  earthen  vessels;  and  in  this  sense  it  is  used  by 
both  Greek  and  Roman  author.-:.  Tliere  is  a  third  sense 
ivhich  iiitf  rpreters  have  put  on  the  word,  which  I  forbear  to 
tsame.  The  general  sense  is  plain  ;  pui  ity  and  conlinency 
are  most  obviously  intended,  wliether  the  word  be  understood 
ns  referring  to  the  u:ife  or  the  hus/iand,  as  the  following  verse 
sutflciently  proves. 

5.  N^ot  in  the  lust  of  concupiscence]  Having  no  rational 
object,  aim,  nor  end.  Some  say,  "  not  like  beasts  ;"  but  this 
does  not  apply  as  they  who  use  it  wish;  for  tlie  amies  and 
females  of  the  brute  creation  are  regular  and  consistent  m 
their  intercourse  ;  and  scarcely  ever  exceed  such  bounds  as 
reason  itself  would  prescribe  to  those  most  capable  of  obser- 
ving and  obeying  Its  dictates. 

1'he  Gentiles  urliich  know  not  God]  These  are  the6eas/s; 
their  own  brutes  are  rational  creatures  when  compared  with 
them.  Enough  has  been  said  on  thissubject  on  Rom.  i.  and  ii. 
V'hey  who  wish  to  see  more,  may  consult  Juvenal,  and  par- 
ticularly his  Gth  and  9ih  eatires  ;  and  indeed  all  the  writers  on 
Greek  and  Roinari  morals. 

6.  VVt'/f  7?oman  qo  beyond  and  defraud  his  brother]  That 
no  man  should,  by  any  means,  endeavour  to  corrupt  the  wife 
of  another;  or  to  alienate  her  aflfcctions  or  fidelity  from  her 
husb.iiid  :  this  I  believe  to  he  the  apostle's  meaning;  though 
some  understand  it  of  covetoiisness,  overreaching,  tricking, 
che'iting,  and  cozenage  in  general. 

3'/ie  Lord  Is  the  avenger  of  all  such]  He  takes  up  the 
cause  of  tlie  injured  husband,  wherever  the  case  has  not  been 
detected  by  man  :  and  all  such  vice's  he  will  signally  punish. 
Every  species  of  uncleanness  was  practised  among  tlie  hea- 
thens ;  nor  were  they  reputed  as  vices.  Their  gods,  their 
emperors,  their  philosophers,  and  Ihcir  great  men  in  general, 
pave  them  e.xamples  of  every  species  of  impurity :  and  they 
«iad  no  system  of  ethics  which  forbad  these  abominations. 
The  Chri.stian  religion  not  only  discountenances  Ihe.se  things, 
but  forbids  them  on  the  most  awful  penalties :  therefore, 
wherever  Christianity  prevjiils,  lliese  vices,  if  practised  at  all, 
are  obliged  to  seek  the  deepest  gloom  of  midnight  to  cover 
them  from  the  eyes  of  men.  On  this  account  they  are  com- 
paratively rare:  even  amonsr  the  mere  professors  of  Christ!-  j 
anity,  they  ettSi,  but  do  nolfourish.  j 

7.  God  hath  nolcalled  us  unto  uncleanness]  He  is  the  crca-  : 
tor  of  male  and  female  ,  and  the  iiislitiitor  of  marriage  ;  and  I 
He  has  called  men  and  women  to  Ibis  state  :  but  the  end  of 
this,  and  all  the  other  callings  of  God  to  man,  is  holiness,  not 
uncleannes.i.     And  they  who  use  the  marriage  state  as  He 
directs,  will  find  it  conducive  to  their  holiness  and  perfection. 

8.  lie  therefore  that  despiseth]  He  who  will  not  receive 
these  teachings,  and  is  led  either  to  undervalue  or  despise 
them,  despises  not  us,  but  God,  from  whom  we  have  received 
r)ur  (V)mmis>ioii;  and  by  whose  Spirit  we  give  these  direc- 
tions.— .See  on  ver.  15. 

Hath  also  given  unto  us  his  holy  Spirit]  Instead  of  fij  riitai, 
unto  rs;  rij  vua;,  unto  you,  is  the  reading  of  HDEFG.  a 
(ireat  many  others,  the  Syriac,  all  the  Arabic,  Armenian, 
latter  SyHuc  in  the  margin,  some  of  the  Itala  ;  Clement, 
Didymus,  and  Ambrosiasler ;  this  seems  to  be  the  better 
r>*4din£.     God  has  Unufht  u*.  that  we  may  teach  you;  and  He 

Vol.  VI.  N  n 


10  ^  And  indeed  ye  do  it  toward  all  the  brethren  which  ar« 
in  all  Macedonia  :  but  we  beseech  you,  brethren,  •  that  ye  In- 
crease more  and  more  ; 

U  And  tlvHt  ye  study  to  be  quiet,  and  *  to  do  your  own  busi 
ness,  and  *>  to  work  with  your  own  hands,  as  we  commanded 
yon; 

12  '  That  ye  may  walk  honestly  toward  them  that  are  with- 
out, and  that  ye  may  hi.ve  lack  "^of  nothing. 

13  But  I  would  not  have  you  to  be  ignorant,  brethren,  con 
cerning  them  which  are  asieep,  that  ye  sorrow  not,  'even  as 
others  f  which  have  no  hope. 

14  For  *  if  we  believe  that  .lesus  di^d  and  rose  again,  even  so 
h  them  also  which  sleep  in  Jesus  wll^God  bring  with  him. 

15  For  this  we  say  unto  you  i  by  the  word  of  the  Lord,  that 

X  Mail  ?3  "9.  JoSn  13  St  &  IS.  13  Ephesinn.nS  2  1  Pf  ler  4  8.  I  John  :>  11,  23.» 
4.?l.-yCh«pler  I  7.-i';h«p.era.  18.— «.!TIim>.  1.11.  I  Per«r4.15-b  Acliafl.35 
E[.hesi.na4.*i  2Tl.f!5.  i  7,  d,  1 ! -<^  Romsna  IJ.  U  '.iCorSiil.  Col  4.5.  1  Pelw 
2.  12— I  Or.  .f  no  man -e  tfe«  LovilicmlS.  as.  IloulCfonomy '4.  1,2.  2  S.muel 
l2.'«-f  Enllesi«nJ■^l•i  -kI  Corinlliians  15.13.— h  1  Corimhisni  15.19,23.  Chapitc 
3.l3.-i  I  Kinjs  13.17,  lS.fc20  35. 


has  also  given  you  His  Holy  Spirit,  that  ye  might  understand, 
and  be  enabled  to  practise  these  things.  It  is  one  thing  to  re- 
ceive a  rer.elation  Irom  the  Spirit  of  Go.l  ;  it  is  another  thing 
to  receive  that  Spirit  to  enable  a  man  to  live  according  tothat 
revelation.  In  the  first  sense,  the  ajiostles  alone  received  this 
Holy  Spirit ;  in  tlie  latter  sense,  all  true  Christians,  as  well  as 
the  Thessahmians,  received  it.  I  think  u;jaj,  ycu,  is  the  true 
reading;  and  that  is  confirmed  by  the  following  verse:  For 
ye  yourselves  are  taught  op  God  to  love  oneanother.  Gries- 
bach  has  inserted  it  in  the  margin,  but  has  not  adinitled  it  into 
the  te.vt,  because  it  has  not  what  he  deemed  full  support  from 
those  MSS.  which  are  of  the  Alexandrian  liesccnsion  ;  but 
he  thought  Its  genuinencFS  very  probable. 

9.  Touching  biniherhj  love]  They  were  remarkable  for 
t!ii3;  and  though  the  apostle  appears  to  liave  had  this  as  a 
topic  on  which  he  intended  to  write  to  them  ;  yet,  from  the 
account  which  he  received  of  their  prosperous  state  by  Timo- 
thy, he  finds  that  it  Is  unnecessary  tospendany  time  in  incul- 
cating a  doctrine  which  tliey  fully  understood  and  practised. 
See  chap.  ill.  6. 

10.  Ve  do  it  toward  all  the  brethren]  Ye  not  only  love 
one  another  at  Thessalonica,  but  ye  love  all  the  brethren  in 
Macedonia;  ye  consider  lliem  all  as  children  of  the  same 
Father;  and  that  all  the  churches  which  are  in  Christ,  make 
one  great  and  glorious  body,  of  which  he  is  the  head. 

11.  I'hat  ye  study  to  be  quiet]  Though  in  general  the  church 
at  Tiiessalonica  was  pure  and  exemplary  ;  yet  lliere  seems  to 
have  been  some  idle,  tattling  people  among  them,  who  dis- 
turbed the  peace  of  others  :  persons  who,  under  the  pretence 
of  religion,  gadded  about  from,  house  to  house  ;  did  not  work, 
but  were  burthensome  to  others  ;  and  were  continually  med- 
dling with  other  people's  business;  7na.\ing  parties,  and 
pi'ocuring  their  bread  by  religious  gossiping.  To  these  the 
apostle  gives  those  directions  which  tlie  whole  church  of  God 
should  enforce,  wherever  such  troublesome  and  dangernds 
people  are  found;  viz.  that  they  should  study  to  be  quiet; 
i^ffux^s"".  '"  ^"■''^  "'^"'  peace,  as  their  religious  cant  will 
never  promote  true  religion  ;  that  tliey  should  do  their  own 
business,  and  let  that  of  othei-s  alone  ;  and  that  they  should 
irork  tcilh  their  own  hands,  and  not  be  a  burthen  to  the 
church  of  God,  or  to  tliose  well  meaning,  but  weak  and  incon- 
siderate people,  who  entertain  them  ;  being  imposed  on  by 
tlieir  apparent  sanctily  and  glozing  conversation.  An  idlt 
person,  though  able  to  discourse  like  an  angel,  or  pray  like  an 
apostle,  cannot  be  a  Christian  ;  all  such  are  hyjiocrites  and 
deceivers :  the  true  members  of  tlie  church  of  Christ,  tcatit, 
leork,  and  labour. 

12..  That  ye  may  tcalk  honestly]    'Evaxifovui,  becomingly, 

decently,  respectnhly,  as  is  consistent  with  the  purify,  holi- 

ties.i.  gravil;/,  and  useftilness,  of  your  Christian  calling. 

I      Them  that  are  without]    The   unconverted   Genliles  and 

Jews.     See  this  expression  explained  at  large  on  Coloss.  iv.  5. 

That  ye  may  have  lack  of  nothing]  That  ye  may  be  able  to 
get  your  bread  by  honest  labour,  which  God  will  ever  bless ; 
and  be  chargeable  to  no  man.  He  that  is  dependant  oa 
another,  is  necessarily  in  bondage  ;  and  he  who  is  able  to  set 
his  own  bread  by  the  sweat  of  his  brow,  should  not  be  under 
obligation  even  to  a  king. 

I  do  not  recollect  whether,  in  any  other  part  of  this  work,  I 
have  given  the  following  story  from  the  Natem  Ta'i  Nnmeh. 
Hatein  Tai  was  an  Araliian  nobleman,  who  flourished  some 
time  before  the  Mohammedan  sera  :  he  was  reputed  the  most 
generous  and  liberal  man  in  all  the  East.  One  day,  he  slew 
one  hundred  camels,  and  tnade  a  feast,  to  which  all  the  Ara- 
bian lords,  and  all  the  peasantry  in  the  district,  were  invited. 
About  the  time  of  the  feast,  he' took  a  walk  towards  a  neigh- 
bouring wood,  to  see  if  he  could  find  any  person  whom  he 
might  invite  to  partake  of  the  entertainment  which  he  had 
then  provided  :  walking  along  the  skirt  of  the  wood,  he  espied 
an  old  man  coming  out  of  it,  laden  with  a  burthen  of  fagots; 
he  accosted  him.  and  asked  If  he  had  not  heard  of  the  enter- 
tainment made  that  day  by //a/em  7'ut  ?  The  old  man  an- 
swered in  the  affirmative.  He  asked  him  why  he  did  not 
attend  and  partake  with  the  rest?  The  old  man  answered, 
"  He  that  is  able  lo  gain  his  bread,  even  by  collecting  fagots 
in  tlie  wood,  should  not  be  beholden  even  lo  Halem  Tai." 
This  is  a  noble  saying,  and  has  long  been  a  rule  of  conduct 
to  the  writer  of  this  note. 

SSI 


The  iliiccrlainly  of  the  time 


I.  TEiESSALONlANS. 


k  we  which  are  alive  and  remain  unto  the  coming  of  the  Lord 
shall  not  prevent  them  which  are  asleep. 

16  For  '  rlie  LorJ  himself  shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  archangel,  and  with  "■  the  trump 
of  God  ;  "  and  the  dead  in  Christ  s'mll  rise  first : 

k  ICor.  15.S1.— 1  .MiLlliewi-).3),  31.  Acu  1.  U.  2  Thesj.  1.7.— m  1  Cor.  15.  53.— 
n  1  Cor  15.23,  52.  


13.  I tcoiild  not  have  you,  tube  i^/iorayit]  Instead  of  exofiti', 
tiave,  OcXofizv,  wish,  is  tlie  reading  of  ADEFG.  many  otliers  ; 
besides  the  Arabic,  ^Ethiopic,  Armenian,  some  of  the  iScla- 
xonian,  tlie  Vulgate  and  Ilala,  with  many  of  the  Greek  Fa- 
thers. This  is  undoubtedly  the  true  reading:  Brethren,  I 
tcoutd  not  tcish  you  to  be  ignorant ;  or  I  would  not  that  you 
should  beignorant.  Thisvvasprobably  one  of  the  points  which 
was  lacking  in  their  faith,  that  he  wished  to  go  toThcssalonica 
to  instruct  them  in. 

Tnem  which  are  a.'ileep]  That  is,  them  that  are  deari.  It 
is  supposed  that  tlie  apostle  liad  heard  that  the  Thessalonians 
continued  to  lament  over  their  dead  as  the  heathens  did  in 
geiiei-al,  who  had  no  hope  of  the  resurrection  of  the  body  ; 
and  that  they  had  been  puzi.ed  concerning  the  doctrine  of  the 
resurrection.  To  sal  them  right  on  this  important  subject,  he 
delivers  three  important  trutlis— 1.  He  asserts,  as  he  had  done 
before,  tliat  they  who  died  in  the  Lord,  should  have,  in  virtue 
of  Christ's  re?arection,  a  resurrection  unto  eternal  life  and 
blessedness — 2.  He  makes  a  new  discovery,  tha\  the  last  gene- 
ration should  not  die  at  all,  but  be  in  a  moment  changed  to 
immortals — 3.  He  adds  another  new  discovery,  that,  ^though 
the  living  should  not  die,  but  be  transformed  ;  yet  the  dead 
should  first  be  raised,  and  bo  made  glorious  and  immortal ; 
nnd  so,  in  some  measure,  have  the  preference  and  advantage 
of  such  as  shall  tlien  be  found  alive. — See  Dodd. 

14.  For  if  we  believe  that  Jesus  died  and  rose  again]  Ei 
yap,  seeing  that  we  beUexie  ;  knowing  that  I'le  resurrection 
of  Christ  is  as  fully  authenticated  as  His  death  : 

JSvensotlieni]  It  necessarily  follows  that  they  who  sleep,  die, 
in  Him  ;  in  the  faith  of  the  Gospel  •  Will  God  bring  with  him  ; 
He  will  raise  them  up  as  Jesus  was  raised  from  the  dead ;  in 
the  same  manner ;  i.  e.  by  His  own  eternal  power  and  energy  : 
and  He  will  bring  them  with  him,  with  Christ;  for  He  is  tlie 
head  of  tlie  church,  which  is  His  body. 

15.  This  we  say  unto  you  by  the  word  of  the  Lord]  Tliis  I 
have,  by  express  revelation,  from  tlie  Lord.  What  he  now  de- 
livers, he  gives  as  coming  immediately  from  the  Spirit  of  God. 
Indeed,  human  reason  could  not  have  found  out  t!ie  points 
M'hich  he  immediately  subjoins;  no  conjectures  could  lead  to 
them.  Allowing  even  the  general  doctrine  of  llie  resurrec- 
tion to  be  believed,  yet  what  follows  does  not  flow  from  the 
premises  :  they  are  doctrines  of  pure  revelation;  and  such  as 
never  could  have  been  found  out  by  human  ingenuity.  In  no 
place  docs  the  apostle  speak  more  confidently  and  positively 
of  his  inspiration,  ihan  here:  and  we  sliould  prepare  our- 
selves to  receive  some  momentous  and  interesting  truth. 

We  which  are  alive  and  remain]  By  the  pronoun  ire,  the 
aposile  does  not  intend  himself  and  the  Thessalonians,  to 
■whom  he  was  then  writing  ;  lie  is  speaking  of  the  genuine 
Christians,  which  shall  be  fouiid  on  earth  when  Christ  comes 
to  judgment.  From  not  considering  the  manner  in  which  the 
apostle  uses  this  word,  ^^.y..--  hr.ve  ben:  I:  i  to  suppose  that  he 
imagined  that  the  day  o!  judi'i  jent  Wuuld  take  place  in  that 
generation  ;  and  wliile  he,  a. id  tlie  then  believers  atThessa- 
lonica,  were  in  life.  But  it  is  impossible  that  a  man,  under 
BO  direct  an  influence  of  tlio  Holy  Spirit,  should  be  permitted 
to  make  such  a  mistake  :  nay,  no  man  in  the  exercise  of  his 
sober  reason  could  have  formed  such  an  opinion  ;  there  was 
nothing  to  warrant  the  supposition  ;  no  premises  from  which 
it  could  be  fairly  deduced ;  nor  indeed  anv  thing  in  the  cir- 
cumstances  of  the  church,  nor  in  the  r.bnst.'fulion  of  the 
rrorld,  that  could  have  suggested  a  hint  of  the  kiiui.  Theapos- 
tle  is  speaking  of  the  thing  indefinitely,  as  to  tlie  time  when 
it  shall  happen  ;  but  ^osj/ii-e/)/ as  to  the  order  that  shall  be 
then  observed. 

Shall  not  prevent  them  which  are  asleep.]  Those  who  shall 
be  found  living  in  that  day,  though  they  shall  not  pass  through 
death,  but  be  suddenly  changed,  yet  shall  not  go  to  glory  be- 


of  Christ's  coming, 

17  "  Then  we  which  are  alive  and  remain  shall  be  caught  up 
together  with  them  p  in  the  clouds,  to  meet  the  Lord  in  the 
air  :  and  so  '^  shall  we  ever  be  with  the  Lord. 

18  'Wherefore  '  comfort  one  another  with  these  words. 

ol  Cor.in.r,!.— p  Acts  1.0.  Rev.n.la.—qJohn  12.i!6,&  H.3.  &  l7.S4.-r  Chap.5. 
U.—s  Or,  exhort. 

/ore  them  that  are  dead; /or  iA^  dead  in  Christ  shall  rise 
first;  they  shall  be  raised,  their  bodies  made  glorious,  and  be 
caught  up  to  meet  tlie  Lord  before  the  others  shall  be  changed. 
And  this  appears  to  be  the  meaning  of  the  apostle's  word,  fir) 
(pdaTioptv,  which  We  translate,  shall  not  prevent;  for,  al- 
thougli  this  word  prevent,  from  prre  and  venio,  literally  sig- 
nifies to  go  before,  yet  we  use  it  now  in  the  sense  of  to  hinder, 
or  obstruct,  ^daveiv  riva,  signifies  the  same,  according  to  He- 
sychius,  as  TrporiKtiv,  to  go  before  ;  wpoXaiij3aveiv,  to  anticipate, 
be  before.  Those  who  shall  be  found  alive  on  that  day,  shall 
not  anticipate  glory  before  the  dead  in  Christ;  for  they  shall 
rise  first,  and  begi.n  the  enjoyment  of  it,  before  the  others 
shall  be  changed.     This  appeara  to  be  the  apostle's  meaning. 

16.  77(6  Lord  himself]  That  is,  Jesus  Christ  shall  descena 
from  heaven  ;  shall,  in  like  manner  as  He  was  seen  by  his 
disciples  to  ascend;  i.  e.  in  His  human  form  ;  but  now,  infi- 
nitely more  glorious,  for  thousands  of  thousands  shall  minis- 
ter nnto  Him:  and  ten  thousand  times  ten  thousand  shall 
stand  before  Him;  for  the  Son  of  man  shall  come  on  the. 
throne  of  His  glory;  but  who  may  abide  the  day  of  His 
coming,  or  stand  when  He  appeareth  ^ 

Wit/i  a  shout]  Or  order,  iv  Kc'XevapaTt;  and  probably  in 
these  words,  Arise,  ye  da  i\  nnd  come  to  judgment !  which 
order  shall  be  repealed  by  ii.e  archangel,  who  shall  accompa- 
ny it  with  the  sound  of  the  trump  of  God,  whose  great  and 
terrible  blasts,  like  those  on  Mount  Sinai,  ■'mounding  louder 
and  louder,  shall  shake  both  the  heavens  and  the  earth  ! 

Observe  the  order  of  this  terribly  glorious  day — 1.  Jckus,  in 
all  the  dignity  and  splendour  of  his  eternal  Majesty,  shall  de- 
scend from  heaven  to  the  mid  region,  what  the  ap.oslle  calls 
tlie  air,  somewhere  within  the  earth's  atmosphere — 2.  Tlien 
the  KcXsvapa,  shout  or  order,  shall  be  given  for  the  dead  to 
arise — 3.  Ne.xt  the  archangel,  as  the  herald  of  Chri.st,  shall  re- 
peat  the  order,  Arise,  ye  dead,  and  come  to  judgment ! — 
4.  When  all  the  dead  in  Christ  are  raised,  then  the  trumpet 
shall  sound,  as  the  signal  for  theiii  all  to  flock  together  to  the 
throne  of  Christ.  It  was  by  the  sound  of  the  trumpet  that  the 
solemn  as.semblies,  un<ler  the  law,  were  convoked  ;  and  to 
such  C'  vivocalions,  th-re  appears  to  be  here  an  allusion — 1>. 
When  the  dead  in  Christ  are  raised,  their  vile  bodies  boinii 
made  like  unto  His  glorious  body — then,  6.  Those  who  or.? 
alive  shall  be  changed,  and  made  immortnl^7.  These  shall 
be  caught  up  together  ivith  them  to  meet  the  Lord  in  the  air 
— 8.  We  may  suppose  that  the  judgment  v*ill  now  be  sr-t,  n::(l 
the  books  opened ;  and  the  dead  judged  out  of  the  tilings  writ- 
ten in  those  books— 9.  The  eternal  ^states  of  quick  and  dead 
being  thus  determined,  then  all  who  shall  be  found  to  have 
made  a  covenant  with  film  by  sacrifice,  and  to  have  irnshed 
their  robes  and  made  them  tchite  in  the  blood  of  the  Lamb, 
shall  be  taken  to  His  eternal  glory,  and  be  for  ever  irith  the 
Lord !  What  an  ine.xpressibly  terrific  glory  will  then  be  ex- 
hibited ! — I  forbear  to  call  in  here  the  descriptions  which  men 
of  a  poetic  turn  have  made  of  this  terrible  scene,  because  I 
cannot  trust  to  their  correctness ;  and  it  is  a  subject  which  we 
should  speak  of,  and  contemplate,  as  nearly  as  possible,  in 
the  words  of  Scripture. 

18.  Comfort  one  onotlier  with  these  words]  Strange  sayins  ! 
comfort  a  man  Willi  the  information  that  he  is  going  to  ap- 
pear before  the  judgment  seat  of  God !  Who  can  feel'comfort 
from  these  words'!  That  man  alone,  with  whose  spirit  the 
Spirit  of  God  bears  witness  that  his  sins  are  blotted  out,  and 
the  thoughts  of  whose  heart  are  purified  bv  the  inspiration  ol 
God's  Holy  Spirit ;  so  that  he  can  perfectly  love  Him,  and 
worthily  magnify  His  name.  Reader,  thou' art  not  in  e  safe 
state,  unless  it  be  thus  with  thee,  or  thou  art  hungering  and 
thirstingafterrighteousness.  If  so,  thou  shall  be  filled;  forit  is 
impossible  that  thou  shouldestbe  taken  away  in  thv  sins,  while 
mourning  after  the  salvation  of  God.     They  thatseek  s/ia//  find. 


CHAPTER  V. 

The  apostle  continues  to  spea/c  of  Christ's  coming  to  judgment  ;  and  the  uncertaintij  of  the  time  in  which  it  shall  take 
place  ;  and  the  careless  state  of  sinners,  1—3.  Shows  the  Thessalonians  that  thei/' are  children  of  the  light ;  that  they 
should  watch  and  pray,  and  put  on  the  armour  of  God,  being  called  to  ohtain  salvation  by  Christ,  who  died  for  them, 
that,  xvhether  dead  or  alive,  iclien  tlie  day  of  judgment  comes,  they  may  live  for  ever  icilh  Him:  and  that  they  should  com- 
fort and  edfy  each  other  with  these  considerations,  4—11.  He  exhorts  the/n  to  remeinber  those  who  labour  among  them, 
and  are  over  them  in  the  Lord ;  and  to  esteem,  such  highly  for  their  leork's  sake,  12,  13.  He  charges  them  to  warn,  com- 
fort, and  support  those  who  stood  in  need  of  such  assistance  ;  and  to  be  patient  and  beneficent  towards  all,  14,  15.  He 
points  out  their  high  spiritual  privileges  :  warns  them  against  neglecting  or  misimprov'ing  the  gifts  of  the  Spirit,  and 
the  means  of  grace,  IC— 20.  7'hey  are  also  cxhurlcd  to  prove  all  things,  to  abstain  from  all  eril,  and  to  expect  to  be  sanc- 
tified through  spirit,  soul,  and  bodt/,  21—24.  Recommends  himself  and  brethren  'to  their  prayers ;  charges  them  to  read 
this  epistle  to  all  the  brethren,  2&— 23.     [.\.  M.  cir.  4056.     A.  D.  dr.  J52.     A.  U.  C.  805.     An.  Claudii  Ca-sar.  Aug.  12.] 


ilTTof  "  the  times  and  seasons,  brethren,  b  ye  have  no  need 
9  that  I  write  unto  you. 


I  Mcitl.'34.L;,  36.  Act!  1.7.— IjCli. 


2  For  yourselves  know  perfectly,  that  ■"  the  day  of  the  Lord 
so  cometh  as  a  thief  in  the  night.' 

cMtiU.W.-13,44.&e3,13.    I.ulif  laaiO.  S  Pei.3  10,   Rev. 3.3.&  16.15. 


NOTErf.— Verse  1.  But  of  the  times  and  senson.<!]  It  is  na-  i  raising  of  the  dead,  and  lendering  those  immortal  who  should 
tiiral  In  suppose,  after  what  he  had  said  in  the  conLlusion  of  then  be  found  alive,  wilhoutohligina  them  to  pass  through  the 
liip  preceding  chapter,  concerning  the  coiuiii!,'  of  riirit=t,  the  I  empire  of  death  ;  thai  llic  Thos.salnnians  would  feel  an  iniiocetit 


The  necessity  of  behig 


CHAPTER  V. 


prepared  to  meet  the  Lord, 


3  For  when  they  stiall  say,  Peace  and  safety  ;  then  <i  sudden 
ilestn^ction  co?netli  upon  them,  '  as  travail  upon  a  woman 
witli  child  ;  and  ihey  shall  not  escape. 

4  f  Bill  ye,  bre'.hren,  are  not  in  darkness,  that  that  day  should 
overtake  you  as  a  thief. 

5  Ye  are  all  '  the  children  of  light,  and  the  children  of  the 
day  :  we  are  not  of  the  night,  nor  of  darkness. 

6  h  Therefore  let  us  not  sleep,  as  do  others  ;  but '  let  us  watch 
and  be  sober. 

7  For  ^  tliey  that  sleep,  sleep  in  the  night ;  and  they  that  be 
drunken,  '  are  drunken  in  the  ni^rht. 

8  But  let  us,  who  are  of  the  <Iay,  be  sober,  ""  putting  on  the 
breastplate  of  faith  and  love  ;  and  for  an  helmet,  the  hope  of 
salvation. 

rl  rsa  ns-g.  Luke  rST.W.Ofl  &2I.SI,3i.  aTlieM.l.JI.-oJcr  13.21.  Hos.l3.n.— 
■f  Rom. 13.12,13.  1  JohnJ.S.— j  Enh.5.8.— h  Man.-25.5.— i  Matt.24.4?.&Sfl.  13.  Rom. 
1.3.11, la.l.i.  IPet  5.8.-kLiikel.'l  3l,3(i.  Rom  13.13.  lCcr.l5.:«.  Epli.5.H.-l  Acts 
8  15.— m  Ita.50. 17.   Ei)li.(^4,16,17.-n  Rom  9  a>.  ai.1.10.   I  P8t.2  S.   Juilc4. 


curiosity  to  know  (as  the  disciples  did  concerning  the  dcstruc 
lion  of  Jenisalem,)  u-Iien  llwse  titi  ngs  should  tnlce  place:  and 
trhnt  shunld  be  the.  sii^ns  nflliose  times,  and  oftlie  cnmiiiff  of  (lie 
l^onnfMnii.  And  it  is  remarkable,  that  the  apostle  answers  "here 
totlicseanticipatedquestions,  asoiir  Lord  did,  in  the  above  case, 
to  the  direct  ((nestion  of  liis  disciples  :  and  he  seemj:  to  refer 
in  tlvse  words,  Oflfie  limes  and  the  seasons,  ye  have  no  need 
that  I  write  unto  you,  for  yourselves  /enow  that  the  day  rf  the 
Lord  Cometh  as  a  thief  in  the  night,  to  what  oar  Lord  said, 
jMatt.  xxiv.  42 — 44.  x.w.  l.i.  and  tlie  apostle  takes  it  for  grant- 
ed that  they  were  acquainted  with  our  Lord's  prediction  on 
the  subject:  For  you  yourselves  know  perfectly  that  the  day 
of  the  Lord  so  conieth  as  a  thief  in  the  night.  It  is  very  like- 
ly, tlierefore,  that  the  apostle,  like  our  Lord,  couples  these  two 
^Tand  events,  the  destruction  of  Jerusalem,  and  the  linal  judg- 
ineDl.  And  it  nppears  most  pi-obable,  that  it  is  of  tlie/o;7;(er 
rrriii.  chi'-Jly,  that  he  speaks  liere ;  as  it  was  certainly  of  the 
latter  tliat  lie  treated  in  the  conclusion  of  the  precediiig  chap- 
iiT.  In  the  notes  on  Acts  i.  6,  7.  it  has  already  been  shown, 
that  the  x/'"""'?  1  Kaip-iv;,  times  or  snason,  (the  very  snme 
l"rnis  whicli  are  used  here.)  refer  to  the  destruction'  of  the 
.feirish  commoniccnlth;  and  we  may  t'airly  presume,  thai  they 
have  the  s.-inie  meanins:  in  this  pl:ice. 

.'J.  Fur  ic/ieri  they  shall  say.  Peace  and  safety]  This  points 
nut.  ViM-y  particularly,  tlic  state  of  the  Jewish  people  when  the 
IJ.inianscaiue  ajainst  them  ;  and  so  fully  persuaded  were  they 
I  hat  Cod  woiild  not  deliver  the  city  and  temple  to  their  ciie- 
niie.'!,  thatthoy  refused  every  overture  that  was  made  to  thrni. 

Sudden  destruction]  In  the  storming  of  their  city,  and  the 
bMriihigof  tlieir  temple,  and  the  ma.'ssacro  of  several  hundreds 
of  thousand.-;  of  iheniselves,  the  rest  being  sold  for  slaves,  and 
ll!e  whol.-"  of  them  dippersod  over  the  face  of  tiifi  earth. 

.4.,-  travail  upon  a  iro:iiari]  This  figure  is  perfectly  consist- 
•■nt  witli  wh;it  llie  apo.stle  had  said  before  ;  viz.  that  the  times 
find  sc((snnswiyi-p.  not  known  ;  thouah  the  thing  itself  was  ex- 
pected: our  Lord  having  predicted  it  in  the  most  positive  man- 
ner. So,  a  woman  with  child  knows  that,  if  she  be  spared, 
t-he  will  Imve  a  bearing  time;  but  the  icee/c,  the  day,  the  hour, 
she  cannot  tell.  In  a  great  majority  of  cases,  thetime  is  ac- 
celerated or  retarded  much  hef ore  or  beyond  ihc  time  tliat  the 
'voman  expected:  so  with  respect  to  i!ie  Jews;  neilhrr  tlie 
lir/y,  irrelc,  month,  nor  year,  was  known.  All  that  was  spe- 
<-ifi;-ally  knovnj  was  this  :  theirdestniction  was  eorjiiH^;  and 
it  should  be  sudden,  and  they  should  not  escape. 

A.  But  ye.  brethren,  are  }:al  in  darknes.';]  Probably  ft.  Paul 
refers  to  a  notion  that  was  very  prevalent  among  the  Jews; 
^i/,.  that  God  would  judge  the  (Jeutiirs  in  the  iiisrht-time, 
when  utterly  secure  and  careless;  but  he  Avould  judge  the 
Jeirs  in  Ww'dny-timr.  wheueinploved  in  reading  and  perform, 
ill?  Ilie  words  of  tlic  law.  The  words  in  Midrnrh  TeliiUim, 
on  Psal.  ix.  8.  are  the  following— TlVi?;;  the  holy  blessed  God 
shall  judge  the  Gentile.'',  it  shall  be  in  the  night  season,  in 
iriiirh  tiny  shall  be  asleep  in  their  transgressions ;  but  ichen 
1:e  shall  judge  the  Israelites,  it  shall  be  in  the  da'/time,  ichen 
thpy  are  occupied  in  the  study  of  the  law.  Tliis  maxim  tlie 
f'postle  nppeai-s  to  have  in  view'in- the  4ih,  rnii,  Gtli,  7th,  and 
Sth  verses. 

5.  Ye  are  alt  the  r/nldren  of  light]  Ye  are  children  of  Hod, 
.-md  enjoy  both  His  light  and  life.  Ye  are  Christians  :  ye  be- 
l.ing^o  liim  who  has  brought  life  and  immortalily  to  light  by 
His  Gos^i.»l.  This  dispensation  under  w''.ich  ye  are.  has ///»«- 
<ro7cd  ail  the  prcceriiiis  di.'^pensalions  :  in  its  light,a\\  is  be- 
come luminous  :  and  ye  wlio  walked  formerly  in  heathen  Z^- 
mnrance.  or  iti  \.\\c  darkness  M  Jewish  prejudices,  are  now 
lirht  in  tlie  Lord,  because  ye  have  believed  in  Him  who  is  the 
liglu  to  lightfn  the  Gentiles,  and  the  glory  and  -splendour  of 
His  peo<ile  Israel. 

We  are  not  of  the  flight,  nor  of  darkness.]  Our  actions  are 
such  as  we  arc  not  afraid  to  expose  to  the  fullest  and  cli-ai-est 
light.  Sinners  hate  tlie  light;  tliev  are  enemies  to  knoto- 
ledge  ;  they  love  darkness ;  they  will  not  receive  instruction  ; 
and  their  deeds  are  such  as  cannot  bear  the  light. 

6.*  Let  us  not  .ilee.p  asilo  olh'-rs]  Let«.'.-.(who  rireof  therfai/.) 
who  believe  the  Gospel,  and  belong  to  t-'hrist,  not  eive  wav  lo 
fl  careless  unconcerned  slate  r.f  mind,  like  to  the  tienliles  and 
smiiersui  general,  who  are  stupified  and  blinded  by  sin,  so 
that  they  iieitlier  think  nmfeel:  but  live  in  tiineas  if  it  were 
tternilv  ;  or  rather  liv"  as  if  there  were  no  eternilv.  no  future 
^late of  exisliiice,  rewards,  or puuisliuicnls. 


9  For  "  God  hath  not  appointed  us  to  wrath,  »  but  to  obtain 
SiUvation  by  our  Lord  Jesus  Christ. 

10  ^  Who  died  for  us.  that,  whether  we  wake  or  sleep,  we 
should  live  together  with  him. 

11  1  Wherefore  '  comfort  yourselves  together,  and  edify  ono 
another,  even  ns  also  ye  do. 

12  And  we  beseech  you,  brethren,  •  to  know  them  which  la- 
bour among  you,  and  are  over  you  in  the  Lord,  and  admonish 
you  ; 

l.'l  And  to  esteem  them  very  highly  in  love  for  their  work's 
sake.     •  And  be  at  peace  among  yourselves. 

14  Now  we  "  exhort  you,  brethren,  v  warn  them  that  are 
w  unruly,  ''comfort  the  feeble  minded,  ^support  tlie  weak 
*  be  patient  towards  all  tnen. 


oaThe^s.o.n.H— p 
1S.IR     Phil.a.'S.    I  Ti 
vg'Ihcss.  3.  II,  |o._wO, 
1,2.-1  Gal. 5.23.  Eph.4.o 


im.H.R9  2  ror.ti.ll5.-<,  Ch.4.ie.-r  Or,  eihorl.-s  I  Cor. 
5. 17.  Hebrews  13.  7,  I7.-1  M«rk  0.  50  -u  Or,  buMcli.— 
,  ili50.^e.ly.---i.  Heh, la.  12.— >•  Rom. H.  1.  St.  IE.  1,    QrI.S. 


Let  US  t/^atch]  Be  always  on  the  alert  :  and  be  sober  ;  ma- 
king a  moderate  use  of  all  things. 

7.  For  they  that  sleep]  Sleepers  and  di-tinkards  seek  the 
night  sea-son  ;  so  the  careless  and  the  profligate  persons  in- 
dulge their  evil  propensities,  and  avoid  all  means  of  instnic 
tion  ;  they  prefer  their  ignorance  to  the  word  of  God's  grace, 
and  to  the  light  of  life.  There  seems  to  be  here  an  allusion  to 
tlie  opinion  mentioned  under  ver.  4.  to  which  the  reader  is  re-, 
tpiested  to  refer.  It  may  be  remarked  also,  that  it  was  ac- 
counted doubly  scandalous,  even  among  tli«  heathen,  to  b« 
drunk  in  the  d»y-time.  They  wlio  weredrunken,  were  drunk- 
,  en  in  the  night. 

j      8.  Putting  on  the  breastplate]  We  are  not  only  called  to 

I  WORK,  but  we  arc  called  also  to  jUght ;  and,  that  we  may  not 

be  surprised,  we  must  watch  ;  and  that  we  may  be  in  a  con- 

1  dition  to  defend  our.selves,   we  must  be  sober:  and  that  we 

iniy  be  enabled  to  conquer,  wc  must  be  aimed  ;  and  what  the 

breastplate  and  helmet  are  to  a  soldier's  heart  and  head  ;  so 

,  arc  faith,  love,  and  hope,  to  us.     Faith  enables  us  to  endure, 

j  as  seeing  Him  who  is  invisible  ;  love  excites  us  to  diligence 

and  activity,  and  makes  us  bear  our  Irouljles  and  difficulties 

j  pleasantly  ;  hope  helps  us  to  anticipate  the  great  end,  the  glo- 

j  ry  that  shail  be  revealed,  and  which  we  know  we  shall,  in 

I  due  time,  obtain,  if  we  faint  not.     For  an  explanation  of  the 

diflerenf  parts  of  the  Grecian  armour,  as  illustrating  that  of 

j  the  Christian,  see  the  notes  on  Ephes.  vi.  wlierethe  subject  is 

largely  explained. 
j      9.  For  God  hath  not  appointed  us  to  wrath]  So  then  it  ap- 
pears, that  soi;!P  were  appointed  to  wrath  :    eii  opyr,v,  to  pu- 
\  nishmtint  ;  on  this  subject  tlicre  can  be  no  dispute.     But  who 
;  are  they  ?  When   did   this   appointment   take  pbicf?  And  for 
I  Avhat  causel  These  are  supposed  to  be  "  very  difficult  qucs- 
1  tions.  and  such  as  cannot  receive  a  satisfactory  answer  ;  and 
I  the  whole  must  be   n'ferred  to  the  sovereignty  of  God."     If 
we  look  carefully  at  the  apostle's  words,  weshall  find  all  these 
difficulties  vanish.     It  is  very  obvious  that,  in  the  preceding 
verses,  the  nposlle  refers  simply  to  the  destruction  of  the  Jew- 
I  ish  polity,  and  to  the  terrjblc  judgments  which  were  about 
to  fall  on  llie  Jews  as  a  nation  :  therefore,  they  are  \\\epeople 
who  were  appointed  lo  tcrath  :  and  they  were  thus  appohited. 
I  not  from  eternity,  nor  from  any  indefinite  or  remote  time: 
I  but  from  that  time  in  which  lliey  utterly  rejected  the  offers  of 
I  salvation  made  to  them  by  Jcsu.s  Christ' and  his  apostles  :  the 
[  privileges  of  their  election  were  still  continued  lo  them,  even 
I  after  they  had  crucified  the  Lord  of  glory  ;  for.  when  He  gave 
commandment  lo  His   disciples  to  go  to  all  the   world,  and 
preach  the  Gospel  lo  every  creature,  he  bade  them  begin  at 
\  Jerusalem.     They  did  so,  and  continued  to  offer  salvation  to 
jthein;  till  at  last,  being  every  where  persecuted,   and  the 
'  wliole  natiiin  appearing  v.'ith  one  consent  to  reject  tlie  Gospel; 
I  then  the  kingdom  of  (Jod  was  wliolly  taken  away  from  them, 
■  and  the  apostles  turned  to  the  Gentiles.     Then  God  appoint- 
j  cd  tliem  to  wrath  ;  and  the  cause  of  that  appointment  wa.s 
I  their  final  and  determined  rejection  of  Christ  and  his  Gospel. 
I  But  even  this  appointment  to  icrath  does  not  signify  eternal 
I  damnation  ;  nothing  of  the  kind   is  intended  in  the  word. 
j  Tliough  we  are  sure  that  those  who  die  in  their  sins  can  never 
I  see'God,  yet  it  is  possible  tliat  many  of  those  wretched  Jews, 
during  their  calamities,  and  especially  duringthesiege  of  their 
\  city,  did  liun  unto  the  Lord  who  smote  them  ;  and  found  tliat 
salvation  wliich  He  never  denies  to  the  sincere  penitent. 

When  the  Jews  were  rejected  and  appointed  to  wrath,  then 
the  Gentiles  were  elected,  and  appointed  lo  otitain  salvalion 
by  our  Lord  Jesus  Christ,  whose  Gospel  they  cladly  received, 
and  continue  to  prize  it ;  while  the  remnant  of  the  Jews  con- 
tinue, in  all  places  of  their  dispersion,  the  same  irreconcila- 
ble and  blasphemous  opponents  to  the  G'ospel  of  (Christ.  On 
<hese  accounts,  the  election  of  the  Gentiles,  and  the  reproba- 
tion of  the  Jews,  still  continue. 

10.  W/indiedfnr  us]  His  death  was  an  atoning  sacrifice  for 
the  Gentiles  as  well  as  for  the  .lews. 

Whether  ire  irake  or  sleep]  Whether  we  die  or  lire  :  whe- 
ther we  ore  in  this  state,  or  in  the  other  world,  we  shalHive 
together  with  Him,  shall  enjoy  His  life,  and  tbecousolallons  of 
I  Hs  Spirit  while ///■;v  ;  and  shall  he  glorified  together  with  Him 
j  in  the  eternal  world.     Thf>  words  show  that  ereri/  where,  am\ 
in  all  rircunt.ftances.  genuine  believers  who  walk  after  God, 
I  have  life  and  conununion  with  Him.  and  are  continually  hap, 
'  py,  and  constantly  safe.     The  apostle  liowever,  niav  refer  lit 
083 


I.  THESSALONIANS. 


The  apostles  concluding        

15  *  See  that  none  render  evil  for  evil  unto  any  7nn«  ;  but 
ever  >>  follow  that  which  is  good,  both  among  yourselves,  and 
to  all  men. 

IG  '  RcjiKce  evermore. 

17  <•  Pray  without  ceasing.  _  „    r  r^    , 

18  '  In  eVory  thin,2  give  tlinnks  :  for  this  is  the  will  of  God 
In  Christ  Jesus  concerning  you. 

19  f  Queucli  not  tlie  ^=pirit. 

20  «  Deppise  not  propliesyingi?. 

21  ii  Prove  all  things  ;  '  hold  fast  that  which  is  good. 

22  k  Abstain  from  all  appearance  of  evil. 

at  evil  13  Pfov  Pai^.&24  .'.1  Mall  r>  39,  41.  Rnml".!?.  lCor,6  7.  1  Pet.?. 
ollToolOld  <'h.J.12.-c3CoiMMi  l'l.i-.!.4 -'1  Luke  P.I. &,al  W.  Rnm.KJ!. 
Kph  6  18.  Col.4  8  1  Prt  4.7.-e  Eph  5.*.  Col  3, 17.-f  Ei.h.4.30.  1  Ti,.!.  4. 11. 
S  Tim.  1.6.  Seel  Cor.  14.31. 

the  doctrine  he  has  delivered,  chap.  iv.  15.  concerning  the 
dead  in  Christ  rising  first;  and  the  last  generation  of  men 
not  di/ing,  but  undergoing  such  a  change  as  sliiiuld  render 
themV/«)rtor?o/ ;  but  on  that  great  day,  all  the  followers  of  (lod, 
both  those  whr)  had  long  slept  in  tlie  dust  of  the  eartli,  as  well 
as  those  who  should  be  found  living,  slinukl  be  acknowledged 
by  Clirist  as  His  own,  and  live  together  for  ever  witli  Him. 

11.  Comfort— one  another]  Rest  assured  tliat,  in  all  limes 
and  circumstances,  it  shall  be  well  with  the  righteous:  let 
every  man  lay  tins  to  heart ;  and,  with  this  consideration,  com- 
fort and  erf//!/  each  other  in  all  trials  and  difiicultie.s. 

12.  K7I0W  them]  Act  kindly  towards  tliem  ;  acknoioledge 
them  as  the  messengers  of  Clirist,  and  treat  them  with  tender- 
ness and  respect.  This  is  a  frequent  meaning  of  the  word 
yivwoKco  :  see  on  .Tohn  i.  10. 

Them  which  labour  among  yon]  Tlie  words  rov;  k-owiMj/ra;, 
have  appeared  to  some  as  expressing  those  who  Itad  laboured 
among  them  ;  but  as  it  is  the  participle  of  the  present  tense, 
there  is  no  need  to  consider  it  in  tliis  light.  Both  it,  and  the 
word  -KpoiTa^tviivi,  the  snperi?ttendcnts,  refer  to  persons 
then  actually  employed  in  tlie  work  of  God.  These  were  all 
admonishers,  teachers,  and  instructers  of  the  people ;  devo- 
ting their  time  and  talents  to  tliis  important  work. 

13.  Esteem  them  very  highly  in  love]  Christian  ministers, 
who  preach  the  whole  truth,  and  labour  in  the  word  and  doc- 
trine, are  entitled  to  more  ihawrespecl :  the  apostle  commands 
them  to  be  esteemed,  v-ntp  eKTzzpicT(Tuv,  abundantly  and  super- 
abundantly ;  and  this  is  to  be  done  in  love  ;  and  as  men  de- 
light to  serve  those  whom  they  love,  it  necessarily  follows  that 
they  should  provide  for  them,  and  see  that  they  wanted  neltiier 
the  necessaries  nor  conveniencie.s  of  life;    1  do  not  say  coto- 

forts,  though  these  also  sliould  be  furnished  ;  butof  these  the 
genuine  messengers  of  Christare  frequently  destitute.  How- 
ever, thev  should  have  food,  raiment,  and  lodging,  for  them- 
selves and  thiir  household.  This  they  ought  to  hnve  for  their 
toorPs  sake;  those  who  do  not  irork,  should  not  eat.  As 
ministers  of  Christ,  such  as  labour  not,  are  unworthy  either 
of  respect  or  support. 

14.  Warn  them  that  are  unruly]  The  whole  phraseology  of 
this  verse  is  military  ;  I  shall  consider  the  im|)ort  of  each 
term.  Araxrotif,  those  who  are  out  of  their  ranks,  and  are 
neither  in  a  d.ispositio7i  nor  situation  to  perform  the  work  and 
duty  of  a  soldier  :  those  who  will  not  do  the  work  prescribed, 
and  who  will  meddle  with  what  is  not  commanded.  There 
are  many  such  in  every  church,  that  is  of  considerable  mag- 
nitude. 

Comfort  the  feeble-minded]  T.vuf  oXiyoipvxovg,  those  of //?- 
tie  soiils  ;  v\ic  faint-hearted :  those  who,  on  the  eve  of  a  battle 
are  dispirited,  because  of  the  number  of  the  enemy,  and  their 
own  feeble  and  unprovided  state.  Let  them  know,  that  the 
battle  is  not  theirs,  but  the  Lord's;  and  that  those  who  trust 
in  Him  shall  conquer. 

Support  the  weak]  Avtcx^^Oc  tmv  arrOcvwv,  shore  up,  prop 
them  tliat  are  weak  ;  strengthen  those  wings  and  companies 
that  are  likely  to  be  most  exposed,  that  they  be  not  overpow- 
ered and  broken  in  the  day  of  battle. 

Be  patient  tonntrds  all]  ^laxp'^Ovficire  r>o;  iravra?  ;  the 
disorderly,  Ihe  feeble-minded,  and  the  weak,  will  exercise 
your  patience,  and  try  your  temper.  If  the  troops  be  irregu- 
lar, and  cannot  in  every  respect  be  reduced  to  proper  ordgr 
and  discipline,  let  not  the  officers  lose  their  temper  nor  cou- 
rage :  let  them  do  the  best  tliey  can  ;  God  will  be  with  them, 
and  a  victory  will  give  confidence  to  their  troops.  We  have 
often  seen  that  the  Cln'istian  life  is  compared  to  a  warfare  : 
and  that  the  directions  given  to  soldier.^  are,  mutatis  mutan- 
dis, allowing  for  the  diflerent  systems,  ouitable  to  Christians. 
This  subject  has  been  largely  treated  on  Ephes.  vi.  The  mi- 
nisters of  Christ  being  considered  as  officers,  should  acquaint 
themselves  with  the  officer's  duty.  He  who  has  the  direction 
and  management  of  a  church  of  God,  will. need  all  the  skill 
and  prudence  he  can  acquire. 

15.  See  that  none  render  evil  for  etv7]  Every  temper  con- 
trary to  love,  is  contrary  to  Christianity.  A  peevish,  fretful, 
vindictive  man,  may  be  a  child  of  Satan  :  he  certainly  is  not 
a  child  of  God. 

Follow  that  which  is  good]  That  by  which  ye  may  profit 
year  brethren  and  your  neighbours  of  every  description,  whe- 
ther Jews  or  Geyitiles. 

16.  Rejoice  evermore]  Be  always  happy;  the  religion  o4' 
Christ  was  intended  to  remove  misery.  He  that  has  God  for 
•lis  portion  may  constantly  exult.  Four  MSS.  of  good  note,  add 
ly  rif  if»)0(M,  in  tht  Lord ;  rejoice  in  tlu  Lord  evermore. 

284 


charge  and  bcTiedictiolt. 


23  And  '  the  very  God  of  peace  "sanctify  you  wholly  ;  and  / 
pray  God  your  whole  spirit  and  soul  and  body  "  be  preserved 
blameless  unto  the  coming  of  our  Lord  Jesiis  Christ. 

24  °  Faithful  is  he  tliat  calleth  you,  who  also  will  do  it. 
2.5  Brethren,  Ppray  for  us. 

2(5  1  Greet  all  the  bretliren  with  a  holy  kiss. 

27  I '  charge  you  by  the  Lord  that  "  tliis  epistle  be  read  unto 
all  the  holy  brethren. 

28  '  The  g  ace  of  our  Lord  Jesus  Christ  be  with  yon.   Amen, 
II  The  first  epistle  unto  the  Thessaloniuns  was  written  from 

Athens. 

kI  Coi-  I4.l,3n.-li  1  Cor. a  II,  n.    1  .lihn  4  l.-iPIiil.4 
S  —in  Cli.  3.  I.J.— n  I  Cor.  1.  S.-o  1  Cor.  1.  9.  &  1(1.    3.     a  Thesa 
SThess  S  l.-q  Koniiins  16.15.— r  Or,  a.ljare  — s  Col.4.16.  STlie 
IS.iKit.   aTlie3s.:.;.l3. 


17.  Pray  witho'ii  ceasing.]  Ye  are  depend.ant  on  God  for 
every  good  ;  without  Ilim  ye  can  do  not.^ing  :  feel  that  de- 
pendaUL-e  at  all  limes,  and  ye  will  always  be  in  the  spirit  of 
prayer:  and  those  who  feel  this  spirit  will,  as  frequently  an 
possible,  be  found  in  the  exercise  of  prayer. 

IS.  In  erery  thing  give,  i'/anks]  For  this  reason,  that  all 
things  work  logelher  for  good  lo  them  tliat  love  God  ;  there- 
fore, every  occurrence  may  be  a  suliject  of  gratitude  and 
thankfulness.  While  ye  live  to  God,  prosperity  and  adversity 
will  be  equally  helpful  to  you. 

For  this  is  the  will  of  God]  That  ye  should  be  always  hap- 
py ;  that  ye  should  ever  be  in  the  spirit  of  prayer;  and  that 
ye  should  profit  by  every  occurrence  in  life  ;  and  be  continu- 
ally grateful  and  obedient;  for  gratitude  and  obedience  are 
inseparably  connected. 

19.  Quench  not  the  Spirit]  The  Holy  Spirit  is  represented 
as  a.  fie,  because  it  is  his  province  to  enlighten,  and  quicken 
the  soul  ;  and  to  purge,  purify,  and  refine  it.  This  S^pirit  is 
represented  as  being  quenched  when  any  act  is  done,  xeord 
spoken,  or  temper  indulged,  contrary  to  its  dictates.  It  is  the 
S-pirit  of  love;  and  therefore,  anger,  malice,  revenge,  or  any 
unkind  or  unholy  temper,  will  quench  it  so,  tliat  it  will  with- 
draw its  influences;  and  then  the  heart  is  left  in  a  state  of 
hardness  and  darkness.  It  has  been  observed,  that  fire  may 
be  quenched  as  well  by  heaping  earth  on  it,  as  by  throwing 
water  on  it ;  and  so  the  love  of  the  world,  will  as  cflectually 
grieve  and  quench  the  Spirit,  as  any  ordinary  acts  of  trans- 
gression. 

Every  genuine  Christian  is  made  a  partaker  of  the  Spirit  of 
God ;  and  he  who  has  not  the  tf'pirit  of  Christ,  is  none  of  His. 
It  cannot  be  the  viiraculous  gifts  of  the  ?-'pirit  which  the 
apostle  means,  for  these  were  given  lo  few,  and  not  always  ; 
for  even  apostles  could  not  work  miracles  when  they  pleased: 
but  the  direction  in  tlie  text  is  general ;  and  refers  to  a  gift  of 
wliicli  they  were  generally  partakers. 

20.  Despise  not  prophesyings]  Do  not  suppose  that  yehavD 
not  need  of  continual  instruction  ;  without  it  ye  cannot  pre- 
serve the  Christian  life,  nor  go  on  to  perfeclion.  God  will 
fever  send  a  message  of  salvation  by  each  of  His  ministers,  tc 
every  faithful,  attentive  hearer.  Do  not  suppose  that  ye  are 
already  wise  enough  ;  ye  are  no  more  wise  enough,  than  you 
are  holy  enough.  They  who  sliglit,  or  neglect,  the  means  of 
grace,  and  especially  the  preaching  of  God's  holy  word,  are 
generally  vain,  empty,  sell-conceited  people;  and  exceedingly 
superficial  both  in  knowledge  and  piely. 

21.  Prove  all  things]  Whatever  ye  hear  in  these  prophe- 
syings or  preachings,  examine  by  the  words  o.f  Christ,  and 
by  the  doctrines  which,  from  time  to  time,  we  have  delivered 
unto  you  in  our  preaching  and  writings.  7'ry  the  sjnrits,  tho 
diflerent  teachers,  by  the  word  of  God. 

Bold  fast  titat  which  is  good]  Whatever  in  these  prophe- 
syings has  a  tendency  to  increase  your /«!//(.  love,  holiiress, 
and  iisefulness,  that  receive  and  hold  fast.  There  were  pro- 
phets or  teachers  even  at  that  time,who  professed  to  be  of  God, 
and  yet  were  not. 

22.  Abstairi  from  all  appearance  of  evil.]  Sin  not,  and 
avoid  even  the  appearance  of  it.  Do  not  drive  your  morality 
so  near  the  bounds  of  evil,  as  to  lead  even  weak  persons  to 
believe  that  ye  actually  touch,  taste,  or  handle  it.  Let  not 
the  /b/-OT  of  it,  £1(535,  appear  with  or  among  you  :  much  less 
Ihe  snljstance.  Ye  are  called  to  holiness  ;  be  ye  holy,  for  God 
is  lioh/. 

23.  'And  the  very  God  of  peace]  That  same  God  who  is  the 
author  of  peace,  the  giver  of  peace  ;  and  who  has  sent,  for 
the  redemption  of  the  world,  the  Prince  of  peace ;  may  that 
very  God  sanctify  you  wholly;  leave  no  more  evil  in  your 
hearts  than  His' precepts  tolerate  evil  in  your  conduct.  The 
word  wholly,  o\oTe\cii,  means  precisely  the  same  as  our 
phrase,  lo  all  inteyits  and  purposes.  May  He  sanctify  you  to 
the  end,  and  to  Ihe  lUtermost ;  tliat,  as  sin  hath  reigned  unto 
deatit,  even  so  may  grace  reign  through  righteousness  unto 
eternal  life  bi/  Jesus  Clirist  our  Lord. 

your  whole  spirit,  and  soul,  and  body]  Some  think,  that 
the  apostle  alludes  to  the  Pythagorean  and  Platonic  doctrine, 
which  was  acknowledged  among  IheThessalonians.  1  should 
rather  believe  that  he  refers  simply  to  the  fiicl,  that  the  crea- 
ture called  man,  is  a  compound  being,  consisting — 1.  Of  a  fco- 
dy,  awpo,  an  organized  system,  formed,  by  the  creative  energy 
of  God,  out  of  the  dust  of  the  earth ;  composed  of  bones,  mus- 
cles, and  nerves ;  of  arteries,  veins,  and  a  variety  of  other 
I  vessels,  in  which  the  blood  and  other  fluids  circulate— 2.  Of 
1  a  60UL,  "//tixij ;  which  is  the  seat  of  the  different  ajfectiorta  and 


CoftCtUrftn^  observations 


passions;  such  as  love,  liatred,  anser,  <6c.  with  SPnsation=i 
appetites  and  propensities  of  different  kinds-3.  Of  spirit 
.r^-tu/ia;  the  immortal  principle,  the  source  of  life  to  the  body 
and  soul  without  which  the  animal  functions  cannot  be  ner 
formed    how  perfect  soever  the  bodily  organs  may  he -and 

^n  "'  hfnU?n:P'''r"  "''  '■^=""y  "^  intell|.nc..  umlerslnnd 
fni,  t  iinkin-    and   le.isonin?;   and  produces  the   faculty  of 

The  ap  istle  pr.iys  that  this  comnound  boin»,  in  all  its  p^irts 
powers  and  faculties,  which  he  teVu.s  oAoa,^.,.,  .heir  whole 
comprehend..,?  all  parts,  every  thin;,  that  constitutes  man 
ana  manhood,  inay  be  sa^ictified,  and  prescrced  hlameles,'! 
till  thf  coming  of  Clirin  :  honce  \ye  learn-l.  That  body,  soul' 
and  spirit  are  debased  and  polluted  by  sin^2.  That  each  i4 
capable  of  being  sanctifted,  consecrated  in  till  its  powers  to 
God;  and  made  holy— 3.  That  the  whole  man  is  to  be  nre- 
served  to  the  coming  of  Christ,  that  body,  soul,  and  spirit 
may  be  then  glorified  for  ever  with  Him-4.  Tliat  in  this  state' 
the  whole  man  maybe  so  sanctified. as  to  be  preserveil  hiame- 
less,  (111  the  coming  of  Christ.  Ami  thus  we  learn,  that  the 
sanctificalion  is  to  take  place  in,  at,  or  afler  death  On  the 
polliuion,  and  sanctification  oi  Jlesli  and  spirit,  see  the  note 
on  ^  t-'Or.  vii.  1, 

24.  Faitlifal  is  he  that  calleth  you]    In  a  great  variety  of 
places  in  His  word,  God  has  promised  to  sanc^tify  his  /olio w- 
fh!.'  ?"^  V;''  f'';''lf"'"ess  binds  him  to  fulfil  His  promises 
the.efore,  ///=  ,cia  do  it.    He  who  can  believe,  will  find  this 
thing  also  possible  to  Him.  "•  imu  luis 

20.  Pray  for  vs.]  Even  apo?tl.;s,  while  acting  under  an  ex- 
Phnl,  ?'''u-h""'"""'  ='"''  '?"J"yi"g  "le  inspiration  of  the  Holy 
Ohost,  felt  the  necessity  of  the  prayers  ol^  tlie  faithful      God 

ft?s"no,'  i"f  ""  ^r^^",  ^''""'Z  ""y  f""-  "'^  ministers:  and 
It  IS  not  to  be  wondered  at,  if  thev,  who  pi-ay  not  for  their 
preachers, should  receive  nohenefit-from  their teachin-  Ho w 
can  they  expect  God  to  send  a  message  by  Him,  f, ""whom 
they  who  are  the  most  interested,  liav'e  not  prayed'  If  1 1  e 
grace  and  >p,rit  of  Christ  he  not  wortli  the  most  e^irnest  nrav- 
ere  whicl.  a  man  .-an  offer,  they,  and  the  heaven  towhidi  they  ! 
lead,  are  not  worth  liaviiig.  ' 

1  "^'^^  ^."-'J  "!' I'^e  hreihrtn]    Sec  the  note  on  Rom    xvi   16 
Instead  of «//  the  l,relUren,  the  Coptic  has,  sr.ct  oneaMt'he^-  ' 
a  reading  not  noticed  by  either  (Jriesbachm- Wetstein'  ' 


CHAPTER  V. 


on.  thU  epistte. 


s.mi/s  •  but  this  also  is  absurd,  for  Onesimns  was  not  con- 

verted  till  a  considerable  time  after  the  writing  of  this  ep is 

e.    That  .1  was  written  by  St.  Paul,  there  is  no  doubt  j^nd 

1  ho  general  judg.menl,  the  resurrection  of  the  l>o:h,,  and  the 
.?/rt/^.-ol  ih-^  quick  »n<\  dead,  the  unrighteous  and  the  just 
arc  d^scr.ued,  concisely  indeed,  buttlieya.e  exhibited  in  Iha 

I  '.'.'in  n'J"  /i"*-'  ""'^  u'''i"'iJ'""  ''"'"'^  °^  v'*^^^-  1  ''av«  attempted 
I.ttlc  cse  than  verbal  .llustialions  ;  the  subject  is  too  vast  for 

I  dVrlfnpI?'''r."^'"V  •".,' "''"'""'  °'''''''  "'y  '^P'^'^ch  by  reason  of 
'    n  n^  ri.ough  there  are  so.ne  topics  handled  here  whicli 

;  do  not  appear  in  other  parts  of  the  Saccd  Writin-s,  yet    he 
I  mam  of  what  we  learn  is  this,  "  Our  (Jod  will  com?  'and  wU* 
I  i^ot  keep  silence  ;  a  fire  shall  burn  before  Him  ;  and  i    sh^ 
be  very  tempestuous  round  about  Hi.n  :   He  shall  call  to    ha 

His  people  "  The  day  of  judgment  !  wliat  an  awful  word  is 
this!  what  a  truly  terrific  time,  when  the  heavens  shall  b« 
shrive  ed  as  a  scroll,  and  the  ele.nents  melt  witl^fe,  ven  h 'at' 
when  the  c.rth  and  its  appendages  shall  be  burn  up  and 
mlrella  "f  ^.'^'^"rt'^f'-"'"'^  be  such,  that  there  shatbclo 
inoresea  \ume  wlien  the  noble  and  ignoble  dead  the 
small -^mX  ihc  great,  shall  stand  before  God,  and  all  bejud'ed 
according  to  the  deeds  done  in  the  body  -  yea,  a  tirne  when 

brou'ht''fo't>'lV.'"  ,'•'"'■',■•■'''''  ''-''y  ''''"  """rshaTl  bS 
»rp£L  'f'''',"''>f'"  tbe  innumerable  niillionf  of  trans- 
h  iMtTpVr'^  ^"''"■^"  T^  abortive  sins,  shall  be  exhibited 
n  all  tl  e.r  purposes  and  inlenU- ;  a  time  wlien  Justice,  eter- 

sei.en^p'',;'/!""'  ".' ^'"'^*  "•^""  "^«  "^•■""^'  ^"^  pronounce  a 
sen  ence  as  impartial  as  irrevocable;  and  asavVlul  as  eter- 

C;'  i,  rnnM.'^^  f'"'  "^  '"'"''"  ''f^'  ""J  -^^-^ry  human  be- 
I?  IS  rapidly  gliding  to  it,  as  fast  as  the  wings  of  time,  in 
leir  onward  motion,  incompieliensively  swift,  can  carry 
h.in  A«d  shall  not  the  living  lay  this  to^ heart  should  w^ 
no    live,  in  order  to  die?  should  we  not  die.  in  order  to  be 

i  I  ,nin?^   o"?,' ''''"'  *''"^"  "'"'  '"^  ""S'^'**'  b.tt  with  God  and 

iaTsyi'.:]ir.hi?k'i;rth'e'^^\'?.^„^:','' '"""  ^•'"■'-'-' '"-  '— 

i^hiil' n^;:^^':'  ^'lii^m  ^"'  l^'J"^  ^'-Pt^r,  I  have  but 


27.  /  charge  you  i7/Ar^;;j-,;;„r  u's  VplTe't  re.rf]  'sli'.„tTy  no  'i're^d  •'/"/"'"'^ -'"''i'^^  '-'  ^'"'•P'-'  ^  ^^^e  but 
here  must  have  been  some  particular  reason  for  this Llemn  fe"readTnfn  J  rT7',  ^V'  ^^  "'^  ^""^^  '''"'  ""'^  «/>'*■"« 
,'^^-':.;\^«'-'^'''''y'>--'.dson.e  cause  to  suspect  that  tlfeeiT    strange-      e  eofsnes  to  ,1.^  p"'""'";,    ^A^'"   '"   excee./ingly 

S/.-nitT.  ?'"'«.",  'i°_.^""'""-^'.  ''^''.  Oorinthians.  Gala- 


rllarcTo  .    I.o  ..„    ■     ■  'i      V  "''""'  I'"'"-"""    i  t:«»u£l  lor  llUS-SOiem 


.Mo/e  church  W<;,i.d  n..  b^l^mh  ed  o  h^  iW  or  e  may 
t'hf  d  urc]?el'in' V  •='';"'^"^^  contiguous  to  Thessaionica  oV 
hear  ^i  wp  ,  ^^"f  ""'=>  '"  ^'e"^'-al,  whom  he  wished  to 
drrec  Pr'l      tT,p  "'°"i  'V^''"">  i'  ^^''^  ""("-e  immediately 

directed.  There  i.^  no  doubt  that  the  apostles  designed  that 
heirepis  les  should  bo  copied,  and  sent  to  all  the  churches  in 

not  been  the  case,  a  great  number  of  churclies  would  have 
fcnoNvn  scarcely  any  thing  of  the  New  Testament.  As  every 
Jewish  synaoogue  had  a  copy  of  the  law  and  thepropi  et.  so 
r  f.,T  <^l"'f  !«n  church  had  a  copy  of  the  Gospels'^and  'the 
ppi.nks;  which  were  daily,  or  at  least  every  Sahbatlrea,^ 
forthe  instruction  of  the  people.  This  the  apostle  leeme 
bo  necessary  that  he  adjured  them  bv  the  I,ord,  to  read  this 
epistle  to  all  the  brethren;  i.  e.  to  all  the  Chistiins  i  thi^ 
district  Other  churches  might  get  copiesof  i  and  tl  s  no 
doubt  It  soon  became  general.  In  thii  way,  other  p.r^of'the 
bacred  Wi-.tings  were  disseminated  through  all  th'e  cCches 
nIoveH ?","!."'•■  '"''  "'"  ^'"™"^°f  •>'«  different  sc4es  en 
J^lo^frearf/'^r^'''-  <=°"«'i'"ted  what  ai-e  nowcalled  th^  la- 

if  f,:7''\^'1^^  °-^''"  '■  '^"'"'^  •^«'"'']  As  the  epistle  hcan  so 
in  I  J  ^"^  ''"^  '^'■"'^  °-^  ^'"•'^^'  m"st  be  at  \\xl  betlfininl 
to  JoXni-cr  ""^  "°''''  '"  °'-''^'-  '°  --P'^'«  ■'.  and^bring"rt 

w|';;;^ibjtt'tvi^?;;i!^^.^;r^-"''  ^"-"^  °"^--  ^' 
tr^f;?;«h^Msr -rii^d^  s -r-^ -^ -"•  ^ 

tH    ■  1      ■  ,    ^'"^^'^"'onians  is  completed:  the  2d  to  the 

Thessa!oninns  f;egivs—l)FG  I'lf  <.a  lo  me 

and'oUiers'  ^"  ""'"Thessalonians,  written  from  Athens-AB. 

From  y^aoff/c^'or.- Cod.  C'aromnnt.  \ 

mon  G?eTk'texr  ^''^^"•'^'""■"''*.  ^''ilUn/rom  Athens.-Cou-,. 

'file  Versions  conclude  thus  : 
J  he  first  epistle    to  the   The.^.-ialonians  irai  written  at 
TotheltT',  '"■'"''  '""'J'  "-^  Timotheus.-^^ynZc.         °' 

ua^CoPTia  "'^"'*''*'  """^  """  '"J  ^''^"O""^  andTimothe. 
rfplwn'i,*f  ?"'  ^^".'  ^y  ^'"'er  Silvanus  or  Timothy   is  evi- 


mans,  were  directed  to  the  whole  church  in  each  of  those  nla 
ces;  why  then,  after  directing  this,  as  he  did  all  tie  res?  to 
t  the  rn77/\'^V"}'^  ^]';  f  '^^  conclusion,  ad/urerhe^'', 
<L  ^  tf  M  '  "'  ''  *'""''''  **  '^""^  '°  "«  ""^  holy  hrethren  J 
hat  I...,  to  the  very  persons  to  whom  it  was  addressed '  Is  thrra 

'  tan  Tr„  VT'-'-  ""^  ■  '^•'•^  ''  "■"  '^^e"  'he  end^'  ^^ur  of  la 
c^es  of  God  f  nn"l'","'"".' '"  ''"'P  '^""  ^'■°'"  consulting  the  ora- 
c  es  of  God  !  and  has  he  not  used  even  the  authorTtv  of  th« 
church  to  accomplish '  this  his  purpose  !  Was  not  he  nrohi^ 
biting  the  iLse  of  the  Scriptures  to  the  neonfe  n  HrJe  .h<: 
mystery  of  iniquity,  ,,Uich  then  /..."an'<f  S,  and  f'^insl 
wlucli  the  adjuration  of  the  apostle  is  .lirected  7lsee  sicond 

tl  e  MA?!''?-  "•    V"^  '^^""'^'  ^'^"^'^  ^^a«  tlie  grand  a'enUn 

e  hands  of  mystery,  Bab.lon  the  great,  to  keep  the  people 

aarkness,  that  the  unautliorized  and  wicked  pretensions  of 

tins  mother  of  the  abominations  of  the  earhm'^htnnfhl 

crZ°,'V'.°"l"''''  ""'^h'-''  she  might  conZeTo"vLr  her 

crown,  sit  on  her  scarlet  beast,  and  subject  the  Christ  an  woH.^ 

to  her  empire  !     Was  it  not    he  Christian  world's  total    °nn 

ranee  of  God's  Book,  which  the  Romish  chuTtookcarlto 

keep  from  the  people  at  large,  that  induced  thetripatientlt 

yet  with  terror,  to  bow  down  to  all  her  UMirmti,  hq    i^V  J' 

'  f vv;a'Iow  down  monstrous  doctrine^ which  si?  m^oled  upon 

I  them  as  Chri.>tmn  ren7.es  ?    Was  it  not  this  deDlorahlo  ^i^o 

jauce  which  induced  king.,  and  emperor.'    o  nm  their  nefks' 

"'terally  under  the  feet  of  this  usu.-ped  and  aMti-chiMsiat^now: 

with  nth  '""•'/«'•■'/.  "f  ixiquity  continues  still  to  work^^nd. 

with  all  the  pretensions  of  the  Romish  church,  the^criptures 

are,  in  general   withheld  from  the  people;  or  sufrered  to  hi 

sub' 4"?'  hP '<='"''  ^^^<\>;-'ions,  and  u^tl/siKh  no/."  as  to^lly 

de^vo.rs  to  h   if/f  "'""^  f''"'""^^  °"  ^^hich  this  church  en^ 

I    -fnv  n  I.    ph  .  i!'  her  unscriptural  pretension.s.     It  is  gene- 

M  .L""""^''  '''^'  'he  \u.gate  version  is  the  most  favonrahlo 

Lit,     pretensions  ;  and  yet  even  that  version  the  rulers  of 

the  church  dare  not  trust  in  the  hands  of  any  of  their  ne^nle 

their r'l7  "^f""  ^''"""'  "Clesiastical  restric  ions    Su 

then  counteracting  notes  and  comments.    Howstran-e  is  this  > 

e."l<;irtened'n,r.''""''='^  '''"-'^  ""^'-^  been,  and  sl^afe  many 
featem  L  rmT'"^.'  "^T  "  ^'"•'"'y  ""'^  has  nothing  to 
freeuseol'thifhna.   Y"''"  "T  ^"'"'"h  church  permits  the 

b;^n;:fs^:'c;^^i^-^ri!::/';;:i;ft'c::r^r'2:;r^^ 
'^^^oT^^T;^e^;^^rt^;!^iB^ 

vii^vc-,  spoken  of  throughout  all  the  ,torld  Lm  i7  8  Sht 
has  in  her  own  hands  the  means  of  her  own  %«Iera<.on^ 

JoU&TcUon  islnevi'tabfe'  '^"'^'  "°' '"  *•«  ^'^^'^'^  "^ 
?85 


Preface. 


II.  THES3ALONIANS. 


Prcfofi, 


PREFACE  TO  THE  SECOND 
EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  THESSALONIANS. 


For  an  account  of  Thessaloiiica,  and  St.  Paul's  laboui's  there, 
the  reader  is  requested  to  consult  the  preface  to  the  preceding 
epistle.  That  this  Second  Epistle  was  written  sliortly  after 
the  first,  and  from  the  same  place  too,  is  very  probable,  from 
this  circumstance,  that  the  same  persons,  Paul,  SUvanus, 
and  Timotheus,  who  addressed  the  churcli  at  Thessalonica,  in 
the  former  epistle,  address  the  same  church  in  this;  and,  as 
three  such  apostolic  men  were  rarely  long  together  in  the  same 
place,  it  is  very  likely  that  the  two  epistles  were  written  not 
only  in  the  same  year,  but  also  within  a  very  short  time  of 
each  other.  It  appears  that  the  person  who  carried  the  First 
Epistle,  returned  speedily  to  Corinth,  and  gave  the  apostle  a 
particular  account  of  the  state  of  the  Thessalonian  church ;  and, 
among  other  thing.?,  informed  him,  that  many  wore  in  expecta- 
tion of  the  speedy  arrival  of  the  day  of  judgment;  and  that  they 
inferred  from  his  epistle  already  sent,  chap.  iv.  15,  17.  and  v.  4. 
and  6.  that  it  was  to  take  place  while  the  apostle  and  themselves 
should  be  yet  alive.  And  it  appears  probable,  from  some  parts 
of  this  epistle,  that  he  was  informed  also  that  some,  expecting 
this  sudden  appearance  of  the  Lord  Jesus,  had  given  up  all 
their  secular  concerns  as  inconsistent  with  a  due  preparation 
for  such  an  important  and  awful  event:  see  chap.  iii.  6 — 13. 
To  correct  such  a  misapprehension,  and  redeem  tljcm  from  an 
error,  which,  if  appearing  to  rest  on  the  authority  of  an  apos- 
tle, must,  in  its  issue,  be  ruinous  to  the  cause  of  Christianity, 
St.  Paul  would  feel  himself  constrained  to  write  immedialcly ; 
and  this  is  a  salBcient  reason  why  these  epistles  should  ap- 
pear to  have  been  written  at  so  short  a  distance  from  each 
other.  What  rendered  this  speedy  intervention  of  the  apos- 
tle's authority  and  direction  the  more  necessary  was,  that  there 
ai)pear  to  have  been  some  in  that  church,  who  professed  to 
liave  a  revelation  concerning  this  thing ;  and  to  have  endea- 
voured to  confirm  it  by  a  pretended  rtport  from  tlie  apostle 
himself ;  and  from  the  words  already  referred  to  in  Xhe/ormer 
epistle;  see  here  on  chap.  ii.  1,  and  2.  We  beseech  ycu,  bre- 
thren, be  nol  soon  shaken  in  mind,  or  be  troubled,  neither  by 
SPIRIT,  no;- fcy  WORD,  nor  by  letter  as  from  us,  as  that  the 
day  of  Christ  is  at  hand.  As  the  apostle  in  this  epistle,  chap, 
iii.  2.  entreats  the  Thcssalonians  to  pray  the  Lord  that  he  and 
his  companions  might  be  delivered  from  itnrcasonahle  and 
loicked  men.  Dr.  Macknight  supposes  that  the  epistle  was 
written  soon  after  the  insurrection  of  the  Jews  at  Corinth,  in 
which  they  dragged  Paul  before  Gallio,  the  pro-consul  of 
Achaia,  and  accused  him  of  persuading  men  to  worship  God 
contrary  to  the  law.  Acts  xviii.  13.  This  argument  places  it 
also  in  the  year  52,  or  53,  in  the  tweflk  or  thirteenth  of  Clau- 
dius, the  successor  of  Caius. 

As  there  have  been  some  eminent  Christian  writers  who 
have  entertained  the  same  opinion  with  those  at  Thessalonica, 
that  not  only  St.  Paul,  but  other  apostles  of  Ciirist,  did  believe 
that  the  day  of  general  judgment  should  take  place  in  their  time, 
whicli  opinion  is  shown,  by  the  event,  to  be  absolutely  false; 
it  appears  to  be  a  matter  of  the  utmost  consequence  to  the 
credit  of  Divine  revelation,  to  rescue  the  character  of  the 
apostles  from  such  an  imputation.  Dr.  Macknight  has  written 
well  on  this  subject,  as  the  following  extract  from  his  preface 
to  this  epistle  will  pro\'e : 

"  Grotius,  Locke,  and  others,"  says  he,  "have  affirmed,  that 
the  apostles  believed  that  the  end  of  the  world  was  to  happen 
in  their  time  ;  and  that  they  liave  declared  this  to  be  their  be- 
lief in  various  passages  of  their  epistles.  But  these  learned 
men,  and  all  who  joined  them  in  that  opinion,  have  fallen  into 
a  most  pernicious  error ;  for,  thereby  tliey  destroy  the  autliori- 
ty  of  the  Gospel  revelation,  at  least  so  far  as  it  is  contained  in 
the  discourses  and  writings  of  the  apostles  ;  because,  if  they 
have  erred  in  a  matter  of  snch  importance,  and  which  they 
aflirm  was  revealed  to  them  by  Christ,  they  may  have  been 
mistaken  in  other  matters  also,  where  their  inspiration  is  not 
more  strongly  asserted  by  them  than  in  this  instance.  It  is 
therefore  necessary  to  clear  them  from  so  injurious  an  im- 
putation. 

"And  first,  with  respect  to  Paul,  who  was  an  apostle  of 
Christ,  and  Silvanus,  who  was  a  prophet,  and  a  chief  man 
among  the  brethren,  and  Timothy,  wlio  was  eminent  for  his 
epiritnal  gifts,  1  observe  that  the  epistle  under  our  considera- 
tion affords  the  clearest  proof  that  these  men  knew  the  truth 
concerning  the  coming  of  Christ  to  judge  the  world  ;  for  in  it 
they  expressly  assured  the  Tlirssalonians,  liiat  the  persons 
who  made  them  believe  that  the  day  of  judgment  was  at  hand, 
were  deceiving  them  ;  that,  befoi-e  the  day  of  judgment,  tliere 
was  to  be  a  great  apostacy  in  religion,  occasioned  by  the  man 
of  sin,  who  at  that  time  was  restrained  from  showing  himself, 
but  who  was  to  be  revealed  in  his  season  :  that,  wlien  reveal- 
ed, he  will  .9(7,  that  is,  remain  a  long  time  in  the  church  of  God, 
us  God,  and  showing  himself  that  he  is  (;od  ;  and  that,  after- 
ward, lie  is  to  be  destroyed.  Now,  as  these  eveiits  could  not 
be  accomplished  in  the  couise  of  a  few  years,  the  persons  who 
I'oretold  they  were  to  happen  before  the  coming  of  (Christ,  cer- 
tainly did  not  think  the  day  of  jiidijiiienl  would  be  in  their  life- 
381) 


time.  Besides,  St.  Paul,  Rom.  xi.  23—36.  by  a  long  chairt  of 
reasoning,  having  showed  (hat,  after  the  general  conversion 
of  the  Gentiles,  the  Jews,  in  a  body,  are  to  be  brought  into  tllie 
Christian  church;  can  any  person  be  so  absurd  as  to  perse-»ere 
in  maintaining  that  this  apostle  believed  the  end  of  tlte  world 
would  happen  in  his  life-time  1 

"Next,  with  respect  to  llie  apostle  Peter,  T  think  it  plain, 
from  the  manner  in  which  he  has  spoken  of  the.  coming  of 
Christ,  thai  he  knew  it  was  at  a  great  distance,  2  Pet.  iii.  3. 
Knowing  this  first,  that  scoffers  will  come  in  the  last  dayx, 
toalking  after  their  own  lusts.  4.  And  saying.  Where  is  the 
promise  of  his  coming  .f  for,  from  the  time  "the  fathers  fell 
asteep,  ail  things  co>itinne  as  at  the  beginning  of  the  crea- 
tion. 8.  Bill  this  one  thing,  let  it  not  escape  you,  beloved, 
that  one  day  is  wilh  the  Lord  as  a  thousand  years,  and  a 
thousand  years  as  one  day.  9.  7'he  Lord  tchn  hath  promised, 
doth  not  delay,  in  the  inannei-  some  account  delaying.  Now, 
seeing  Peter  has  here  foretold  that,  in  th.e  last  age,  the  wickecf 
will  mock  at  the  pr.jmise  of  Christ's  coming,  on  account  of  its 
being  long  delayed ;  and,  from  the  stability  and  regularity  of 
tlie  course  of  nature  during  so  many  ages,  will  argue  that  there 
is  no  probability  that  the  world  will  ever  come  to  an  end  ;  it 
is  evident  that  he  also  knew  the  coming  of  Christ  to  judgment^ 
was  at  a  very  great  distance  at  the  time  he  wrote  that  epistle-.. 

"The  same  maybe  said  of  .lames;  for-,  in  the  hearing  of  t  lie- 
apostles,  eldei's,  and  brethren,  assembled  in  the  Cfiuncil  of  Je-- 
rusalein,  he  quoted  passages  from  the  Jewish  pi-ophets,  to  show 
thai  all  the  Gentiles  were,  in  some  future  period,  to  seek  after 
the  Lord,  Acts  xv.  17.  But  if  James  looked  for  the  general 
conversion  of  the  Cientiles,  he  certainly  could  not  imagine  the 
end  of  the  world  woiild  happen  in  his  time. 

"Lastly,  the  apostle  JoVin,  in  hfs  book  of  the  Revebtions-, 
having  foi'etold  a  great  variety  of  important  events,  respectiiTg 
the  political  and  religious  state  of  the  world,  which  could  not 
be  accomplished  in  a  few  years,  but  required  a  series  of  ages  to 
give  them  birth  ;  there  cannot  be  the  least  doubt  that  he  liUi,'- 
wise  kneAv  the  truth  concerning,  his  Master's  second  coining  ;. 
and  tlierefore,  to  suppose  that  lie  imagined  the  day  of  judgineuk 
was  to  happen  in  his  own  life-time,  is  a  palpable  mistake. 

"  Upon  tlie  whole,  seeing  the  anostles,  and  other  insjiired 
teacliers  of  our  religion,  certainly  knew  that  the  coming  of 
Christ  to  judgment  was  at  a  great  distance,  every  impartial 
person  must  t)e  sensible  they  have  been  much  injured,  not  tjy 
the  enemies  of  revelation  alone,  but  by  some  of  its  friends ; 
who,  upon  the  strength  of  certain  expressions,  the  meaiiitii; 
of  wliich  they  evidently  misunderstood,  have  endeavoured  to 
persuade  the  world  that  the  apostles  ignorantly  believed  the 
day  of  judgment  was  at  hand.  These  expressions  may  all  bo 
applied  to  other  events,  as  shall  be  showed  in  the  next  sec- 
tion, and  therefore  they  ought  to  be  so  applied  :  because  can- 
dour requires  that  sense  to  be  put  on  an  author's  words  whiclL 
renders  himjnost  consistent  with  himself." 

As  the  term  coming  of  Christ,  has  several  acceptations  in 
the  Sacred  Writings,  and  the  applying  any  one  of  these  to  the 
subject  to  which,  in  a  given  place,  it  does  not  belong,  may  lead 
to  very  erroneous,  if  not  dangerous  conclusions,  as  it  appears 
to  liave  done  at  Thessalonica ;  it  is  necessary  to  consider  the 
different  senses  in  which  this  phrase  is  used,  that  we  may 
know  its  siTecitic  meaning  in  tlie  different  places  where  it  oc- 
curs. Dr.  Macknight,  in"  the  4th  section  of  his  Prel'ace,  inti- 
tuled. Different  comings  of  Christ  arc  spoken  of  in  the  Neio 
Testament,  has  treated  this  subject  also  with' considerable 
judgment,  as  the  reader  will  at  once  perceive. 

"  In  tliis  article,  I  propose  to  show  that  there  are  other 
enmings  of  Christ  spoken  of  in  Scripture,  besides  his  coming 
to  jndginent ;  and  that  there  are  other  things  besides  this 
mundane  system,  whose  end  is  there  foretold ;  and  that  it  is 
of  these  other  matters  the  apostles  speak,  v/hen  they  repre- 
sent the  day  of  their  Master,  and  the  end  of  all  things,  as  at 
hand. 

"  First,  then,  in  the  prophetic  writings  of  the  Jews,  (2  Sam. 
xxii.  10,  12.  Psal.  xcvii.  2— .5.  Isa.  xix.  1.)  great  exertions  of 
the  Divine  power,  whether  for  the  salvation  or  destruction  of 
nation.?,  are  called  the  coming,  the  appearance,  the  presence 
of  God.  Hence  it  was  natural  for  the  apostles,  who  were 
Jews,  to  call  any  signal  and  evident  interposition  of  Christ,  as 
governor  of  the  world,  for  the  accomplisiuneut  of  His  pur- 
poses. His  coming  and  His  day :  accordingly,  those  exertions 
of  His  power  and  providence,  whereby  He  destroyed  Jerusa- 
lem and  the  temple,  abrogated  the  Mosaic  institutions,  and 
established  tlie  Gospel,  are  called  by  the  apostles  His  coming 
and  day :  not  only  in  allusion  to  the  ancient  ))rophetic  lan- 
guage, but  because  Christ  himself,  in  his  prophecy  concern  ing 
these  events,  recorded  Matt.  xxiv.  iias  termed  theiii  the  coming 
of  the  Son  of  man,  in  allusion  to  the  following  prophecy  of 
Daniel,  of  which  his  own  prophecy  is  an  explication  :  Dan. 
vii.  13.  /  saw  in  the  night  visions,  and,  beliold,  one  like  tlie 
Son  of  man  came  uith  the  clouds  of  heaven,  and  ramr  to  Iht 
Ancient  of  days.     And  they  brovght  him  near  before  him 


preface. 


11.  THESSALONIANS. 


PrefaeKl 


14.  And  there  teas  given  him  dominion,  and  glory,  and  a  i  proaciied:  Be  ye,  therefore,  sober,  and  watch  unto  nraver  • 
kingdom;  that  all  people,  nations,  and  languages,  should  1  .lolin  ii.  18.  Voung  'children,  it  is  the  last  hour'  of  th'a 
serve  him.  His  dominion  is  an  erei lasting  dominion,  irhick]  .Jewish  state;  'and,  as  ye  have  heard'  from  Christ  in  His 
.fhatl  not  pass  atcuy ;  and  his  kingdom  thai  ichich  shall  not  ]  prophncy  of  the  destruction  of  .lernsalem,  that  'antichrist 
6e  destroyed.  Tins  prophecy,  the  Jewish  doctors,  with  one  j  cometh,  so  now  there  are  many  antichrists,  whence  we  know 
consent,  attribute  to  the  .Messiah,  and  of  that  temporal  king-  I  that  it  is  the  last  hour'  of  llie  Jewish  state 


(iom  which  tlicy  expected  was  to  be  given  Him.  Farther,  they 
supposed.  He  would  erect  that  temporal  kingdom  by  gre.it  and 
vi.sible  exertions  of  His  power  for  the  destruction  of  His  ene- 
mies ;  but  they  little  suspected  lliat  themselves  were  of  the 
number  of  tliose  enemies  whom  He  was  to  destroy;  and  that 
His  kingdom  was  to  be  establislied  upon  tlie  ruin  of  tlicir 
state.  Yet  that  wa.s  tlie  true  meaning  of  the  coming  nf  the 
Son  of  man  in  the  clouds  of  heaven.  For  while  the  Jewish 
nation  continued  in  Judea,  and  observed  the  institutions  of 
Moses,  they  violently  opposea  the  preaching  of  the  Gospel,  Ijy 
which  the  Messiah  was  to  reign  over  all  people,  nations,  and 
languages.  Whcrefoie,  that  the  everlasting  kingdom  niight 
be  established  effectually,  it  was  necessary  lliat  Jerusalem  and 
the  Jewish  state  should  be  destroyed  by  the  Roman  armies. 
Now,  since  our  Lord  foretold  this  sad  catnstronhc  in  the  words 
of  the  prophet  Daniel,  Matt.  .\xiv.  30.  And  (hey  shall  sec  the 
Sonof  inaii  coming  in  the  clouds  of  heaven,  trith  poicer  and 
great  glory ;  and  after  describing  every  particular  of  it  witli 
the  greatest  exactness,  seeing  he  told  his  disciples,  ver.  .34. 
'/'his  generation  shall  not  pass  till  all  these  things  he  fulfill- 
ed ;  can  there  be  any  doubt  that  the  apostles  (who,  when  they 
wrote  their  epistles,  certainly  understood  the  true  import  of 
this  propliecy,)  by  their  Master's  coming,  and  by  the  end  of 
all  things,  which  they  represent  as  at  hand,  mean  His  coming 
to  destroy  Jerusalem,  and  to  put  an  end  to  the  institutions  of 
Moses  .1  It  is  no  objection  to  tliis,  that  when  the  apostles  heard 
'  'hrist  declare,  Tliere  shall  not  he  left  liere  one  stone  upon  ano- 
ther, that  shitl  not  he  thrown  down,  they  connected  t)ie  end  of 
Ihi-  world  or  age  with  tliat  event  Matt.  xxiv.  3.  Tell  us  when 
tihdil  these  things  be,  and  what  shall  bt  the  sign  of  thy  coming. 
Kill  avvTiXciai  tv  attovoi,  and  of  the  end  of  the  age  1  For  as 
the  Jewish  doctors  divided  the  duration  of  the  world  into 
three  ages ;  the  age  before  the  law,  the  age  under  the  law,  and 
Ilie  age  under  the  Messiah;  the  apostles  knew  that  the  age 
under  the  law  was  to  end  when  the  age  under  the  Messiah 
began  :  and,  tlierefore,  by  the  end  of  the  age,  they  meant, 

•  ■v<>n  at  that  time,  not  the  end  of  the  world,  but  the  end  of  the 
age  under  the  law,  in  which  tlie  Jews  had  been  greatly  oppres- 
sed by  the  lieathens.  And  although  they  did  not  then  nnder- 
.staiid  the  purpose  for  wliicli  their  master  was  to  come,  nor  the 
true  nature  of  liis  kingdom,  nor  suspect  that  he  was  to  make 
any  change  in  the  institutions  of  Moses ;  yet  wlien  they  wrote 
their  epistles,  being  ihuminated  by  the  Holy  Gliosi,  they  cer- 
tainly knew  th;it  the  institutions  of  Moses  were  to  be  abolisli- 
ed  ;  and  that  their  Master's  kingdom  was  not  a  temporal  but  a 
ppirituatdominion,  in  which  all  penpln,  nations,  and  languages, 
were  to  be  governed,  not  by  external  foixe,  but  by  the  oiiera- 
lion  of  truth  upon  their  minds,  through  the  preaching  of  tlie 

•  lospr^l. 

"  Farther,  that  the  apostles,  by  the  coming  of  Christ,  which 
they  represented  as  at  hand  when  they  wrote  their  epistles, 
meant  His  coming  to  estalilish  His  spiritual  kingdom  over  all 
people,  nations,  and  languages,  and  not  his  Coming  to  put  an 
end  to  tliis  mundane  system,  is  evident  from  what  ("iirist  him- 
self told  them,  .Matt.  xvi.  28.  'The]-'  be  some  star  Mng  here, 
who  shall  nottasteof  death  till  they  :,ee  the  Son  of  Mun  coming 
in  His  kingdom.'  And,  agreeably  to  this  account  of  the  coniiii" 
of  Christ,  and  of  the  end  of  all  things,  I  observe,  that  every 
p.issagc  of  their  epistles,  in  which  the  apostles  have  spoken 
<>l  thi'sc  things  as  at  hand,  may,  with  the  greatest  propriety 
he  interpreted  of  Christ's  coming  to  eslnblish  Wis  everiastin" 
kingdom  over  all  people,  nations,  and  languages,  bv  destroy  in° 
Jerusalem,  putting  an  end  to  the  law  of  Moses,  and  spreadin" 
the  Gospel  through  the  world.  Tliu.s,  1  Cor.  .x.  11.  'These 
things— oi-e  written  for  our  admonition,  upon  whom  ra  re\n 
Tuv  atixtvwi',  tlie  ends  of  the  ages  are  come,'  means  the  end  of 
The  age  under  the  law,  and  the  beginning  of  the  age  under  the 
Messiah.  Phil.  iv.  5.  '  Let  your  moderation  be  known  to  all 
men:  the  Lord  is  nigh:'  namely,  to  destroy  the  Jews,  vour 
greatest  adver.saries.  Heh.  ix.  '?fi  '  But  now  once,  r<  uvvreXnta 
Toiv  atrovoyv,  at  the  conclusio-  i  the  ages,'  the  Jewish  jubi- 
lees, 'he  hath  been  manifested  to  abolish  sin  offering,  by  the 
sacrince  of  Himself  Heb.  x.  25.  '  Kxhorling  one  another 
daily;  and  so  much  the  more,  as  ye  see  the  day  approaching, 
the  day  of  Christ's  coming  to  destroy  Jerusalem,  and  the  Jew- 
ish state.     Ver.  37.    '"  ' 

coming,  will  come 
fore,  be  patien 


2.  "There  is  another  coining  of  Christ  spoken  of  by  the  apos- 
tles, different,  likewise,  from  his  coming  to  judge  the  world, 
and  to  put  an  end  to  the  present  state  of  things,  viz. :  his 
coming  to  destroy  the  man  of  sin.  2  Thess.  ii.  8.  '  Him  the 
Lord  will  consume  by  the  breath  of  his  mouth,  and  will  rcn 
der  inelfectual  by  the  bright  shining  of  his  coming.'  This 
singular  event,  which  will  contribute  greatly  to  the  honour  of 
God,  and  the  good  of  his  church,  being  accomplished  by  a  vi- 
sible and  extraordinary  interposition  of  the  power  of  Christ 
in  the  government  of  the  world,  is,  agreeably  to  the  Scripture 
style,  fitly  called  'the  coming  of  the  Ixjrd ;'  and  'the  bright 
shining  of  his  coming;'  but  this  coming  is  nowhere  in  liie 
Scriptures  said  to  be  at  hand. 

3.  "  There  is,  likewise,  a  day,  or  coming  of  Christ,  spoken 
of  by  Paul,  diflcrent  from  His  coming  to  judgment,  and  from 
both  tlie  former  comings ;  I  mean  His  releasing  His  people 
from  their  present  trial,  by  death.  1  Cor.  i.  8.  '  He,  also 
will  confirm  you  unto  the  end,  without  accusation,  in  the  day 
of  our  Lord  Jesus  Christ.'  Philip,  i.  6.  '  He  who  hath  begun 
in  yon  a  good  work,  will  be  completing  it,  until  the  day  of  our 
Ix)rd  Jesns  Christ.'  It  is  true,  the  release  of  Christ's  servants 
from  their  present  trial,  by  death,  is  accomplished,  for  the 
most  part,  by  no  extraordinary  display  of  His  power  ;  yet  it  ia 
fitly  enough  called  His  day  and  coming ;  because,  by  Ills  ap- 
pointment, all  men  die;  and  by  His  power,  each  is  carried  to 
his  own  place  after  death.  Besides,  His  servants,  in  par- 
ticular, being  put  on  their  duly,  like  soldiers,  must  remain 
at  their  several  posts,  till  released  by  their  Commander; 
and  when  he  releases  them,  He  is  fitly  said  to  come  for  that 
puqiose. 

4.  "  Besides  all  these,  there  is  a  day.  or  coming  of  the  Lord, 
to  Judge  the  world,  and  to  put  an  end  to  the  present  slate  of 
things.  T:ii3  coming,  Christ  himself  has  promised.  Matt, 
xvi.  27.  'The  -^on  of  man  shall  come  in  the  glorv  of  his  Fa- 
ther, with  his  holy  angels;  and  then  shall  he  reward  every 
man  according  to  hjs  work.'  Now,  this  being  a  real,  personal 
appearing  of  Christ  in  the  body,  is  more  properly,  than  any 
other  of  His  comings,  called  the  day  and  coming  of  Christ. 
And  the  purposes  of  it  being  more  important  than  those  of 
His  other  comings,  the  exertions  of  His  power  for  accom- 
plishing them,  will  he  me?'  .',>rml  and  glorious.  Hence 
this  coming  i.s,  wi'h  rreat  i:r.,pr;  r  ,  termed,  'the  revelation 
of  Jesus  Cl:rist,'  ^;iU  '  the  day'  of  His  revelation,'  when  he  shall 
be  glorified  in  his  saints,  and  admired  of  all  them  who  believe.' 

"Thus  it  appe'irs,  that  wh^  .1  the  apostles  wrote,  there  were 
four  comings  of  Christ  to  happen,  three  of  them  figurative, 
but  the  fourth  a  real  appearance;  that  these  diftcrent'comings 
arc  frequently  spoken  of  in  Scripture;  and  that  although  the 
coming  of  Christ  to  destroy  -lerusalem,  and  to  establish  His 
everlasting  kingdom,  be  represented  by  the  apostles  as  then 
at  hand,  no  pa.ss3ge  from  their  writings  can  be  produced,  in 
whicli  His  pcr.-ional  appearance  to  judge  the  world,  is  said,  or 
even  insinuated,  to  be  at  hand.  The  truth  is,  if  the  difiVrent 
comings  of  Christ  are  distinguished  as  they  ought  to  be,  we 
shall  find  that  the  apostles  have  spoken  of  each  of  them  ac 
cording  to  truth  ;  and  tliat  the  opinion  which  some  Christians 
have,  unadvisedly,  espoused,  to  the  great  discredit  of  the  in- 
spiration of  the  apostles,  has  not  the  least  foundation  in 
Scripture." 

The  epistle  naturally  divides  itself  into  three  parts,  and 
each  is  contained  in  a  separate  chapter. 

Pakt  1.  Chap.  I.— Contains  the  address,  and  motives  of 
consolation  in  their  afflicted  and  persecuted  state. 

Part2.  Chap.  IL— Is  pirtly  prophetical,  and  partly  didactic. 
It  contains  the  doctrine  concerning  Christ's  coming  to  judg- 
ment; and  a  propliecy  concerning  some  future,  but  great 
apostacy  from  the  Christian  faith. 

Part  3.  Chap.  III.— Is  wholly  hortatory;  and  contains  a 
number  of  important  advices  relative  to  Christian  virtues,  and 
a  proper  behaviour  in  those  situations  in  life  in  which  it  had 
pleased  God  to  call  them. 

This  is  the  shortest  of  all  St.  r  ul's  epistles  In  the  C'liurclics, 
but  is  of  very  great  importance;  and,  in  nianv  places,  very 
sublime,  especially  in  the  second  part ;  and  in 'this  there  aio 
several  very  great  dimculties,  and  some  things  liard  to  be  un- 


ome  „n  JTnrl,  ,  -  V  '"'  ""  T  "f ,V-  '°  '*  I  <'"siood.  Afler  all  the  pains  and  labour  rf  learned  men,  it 
?  w^hl  "Ot  tarry.'  James  v,  7.  •  U  here-  ,  would  be  hazardous  to  say,  the  meaning  ofevry  part  is  nma 
;;i'.  ^n^:  UZ\'^i^^?^:r>!'f,l''VL'f:f  ■1„'>'--  l  ^'^-'.^  "-y^  °'"-      ^^hat  increases  the\rifflcuU.^, V  that  the 


TVte  awful  mnnlfestation  of 


II.  THESSALONIANS. 


Christ  in  the  day  ofjudgmeni 


THE  SECOND  EPISTLE  OF 
PAUL  THE  APOSTLE  TO  THE  THESSALONIANS. 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 


CHAPTER  L 


The  salutation  of  St.  Paul  and  his  companions,  1,  2.     The  aposlle  gives  thanks  to  God  for  their  faith,  love  and  union  and 


PAUL,  and  "  Sylvanus,  and  Tiniothens,  unto  the  churcli  of 
the  Thessalonians  >>  in  God  our  Father  and  the  Loi-d  Je- 
sus Christ : 

2  '  Grace  unto  you,  and  peace,  from  God  our  Father,  and  the 
Lord  Jesiis  Christ. 

3  <•  We  are  bound  to  thank  God  always  fur  you,  brethren,  as 
it  is  meet,  because  that  your  faith  groweth  exceedingly,  and 
the  charity  of  every  one  of  you  all  toward  each  other  abound- 
eth; 

4  So  that  '  we  ourselves  glory  in  you  in  the  churches  of  God 
'  for  your  patience  and  faith  ^  in  all  your  persecutions  and  tri- 
bulations tliat  ye  endure  : 

6  Which  is  ha  manifest  token  of  the  righteous  judgment  of 
God,  tiiat  ye  may  be  counted  worthy  of  the  kingdom  of  God, 
•  for  which  ye  also  suffer : 

6  k  Seeing  it  is  a  righteous  thing  with  God  to  recompense  tri- 
bulation to  them  that  trouble  you: 

nECor  1.19— b  I  Thess,l.l-c  1  Cor.1.3.— d  I  Thesa  1."  3.&3  6,  S.  Ch.a.l3.— 
e2Cor.7  14  51,9.2.  1  The33.2. 19,aO,-f  I  Tliess.  1.3.— g  1 'l'he3s,2  14.— h  Phil.  1.88.— 
i  1  Thess.i?.  14.-k  Rev.6.10.— 1  Kev.  14.  13.— in  1  Thess.  4,  16.  Jude  14.-n  Or.  ll.e 
angels  of  his  power. 

NOTES. — Verse  1.  Paxil  and  Silvanus,  &c.]  See  the  notes 
on  1  Thess.  i.  I.  This  epistle  was  written  a  short  time  after  tlie 
former;  and  as  Silas  and  Timothy  were  still  at  Corintli,  tlie 
apostle  joins  tlieir  names  witli  his  own,  as  in  the  former  case. 

3.  Your  faith  groicelh  exceedingly}  The  word  vnepavlavci, 
signifies,  to  grow  luxuriantly,  as  a  good  and  healtliy  tree, 
planted  in  agood  soil ;  and  i(  afruit  tree  bearing  an  abundance 
of  fruit  to  compensate  the  labour  of  tlie  husbandmKn.  Faith  is 
one  of  the  seeds  of  the  kingdom  :  this  tlie  apostle  had  sorced 
and  watered,  and  God  gave  an  abundant  increase.  Their  faith 
was  miiltiplied,  and  their  love  abounded:  and  tliis  was  not 
the  case  with  some  distingnislied  characters  only  ;  it  was  the 
case  with  every  one  nf  them. 

4.  We  ourselves  glory  in  you  in  the  churches  of  God]  We 
hold  you  up  as  an  e.xaii)ple  of  what  the  grace  of  God  can  pro- 
duce when  comnmnicated  to  honest  and  faithful  liearts. 

For  your  patience  and  faith]  From  Acts  xvii.  .'i,  13.  and 
froin  1  Thess.  ii.  14.  we  learn,  that  the  people  of  Thcssalonica 
had  suffered  much  persecution,  both  from  the  Jetrs,  and  their 
own  countrymen  :  but,  beingthorouglily  convinced  of  the  truth 
of  the  Gospel,  and  feeling  it  to  be  the  power  of  God  unto  sal- 
vation, no  persecution  could  turn  them  aside  from  it.  And  Iiav- 
Ing  suffered  for  the  trutli,  it  was  precious  to  them.  Persecu- 
tion never  essentially  injured  the  genuine  church  of  God. 

5.  A  manifest  token  of  the  righteous  j  udgment  of  God.]  The 
persecutions  and  tribulations  wltich  you  endure,  are  a  mani- 
fest proof  tliat  God  has  judged  righteously  in  calling  you  Gen- 
tiles into  his  church  ;  and  these  sufferings  are  also  a  proof  that 
ye  are  called  in  :  for  they  wlio  enter  into  tlie  kingdom  of  God, 
go  tlirough  great  tribulation  ;  your  going  through  tliat  tribula- 
tion, is  a  proof  that  ye  are  entering  in  ;  and  God  sees  it  right 
BLtiAjust  that  ye  should  be  permitted  to  suffer,  before  ye  enjoy 
that  endless  felicity. 

The  words,  however,  may  be  understood  in  another  sense, 
and  will  form  this  maxim,  "  Tlie  sufferings  of  the  ju^t,  and 
the  triumplis  of  tlie  wicked  in  tliis  life,  are  a  sure  proof  tliat 
tliere  will  be  a  future  judgment  in  v.-hich  the  wicked  shall  be 
punislied  and  tlie  righteous  rewarded."  Tliis  maxim  is  not 
only  true  in  itself,  but  it  is  most  likely  that  this  is  the  apostle's 
meaning. 

Tliat  ye  may  be  counted  itorthy]  Your  patient  endurance 
of  these  sufferings,  is  a  proof  tliat  ye  are  rendered  meet  for 
that  glory  on  account  of  which  ye  siiifer  ;  and  in  a  true  Gospel 
sense  of  the  word,  worthy  of  that  glnry  :  for,  lie  who  is  a  child 
of  God,  and  a  parla/cer  of  the  Divine  nature,  is  worthy  of 
God's  kingdom;  not  because  he  has  done  any  thing  to  merit 
it,  but  because  he  bears  the  image  of  God;  and  the  image  is 
that  which  gives  tlie  title. 

6.  Seeing  it  is  a  righteous  thing]  Though  God  neither  re- 
wards nor  punishes  in  this  life,  in  a  genei-al  way,  yet  he  often 
gives  proofs  of  liis  displeasure  :  especially  against  those  wlio 
persecute  his  followers.  Tliey,  therefore,  who  liave  given  you 
tribulation,  shall  liave  tribulation  in  recompense. 

7.  And  to  you  who  are  troubled.  Rest  with  us]  And  while 
they  have  tribulation,  you  sliall  have  that  eternal  rest  wliich 
remains  for  the  people  of  God. 

When  t/ie.  Lord  Jesus  slialt  be  revealed]    But  this  fulness 
of  tribulation  to  them,  and  rest  to  you,  shall  not  take  place 
till  the  I»rd  .lesus  come  tojudge  the  world. 
288' 


0  Hebrews  K. 

>7.  &.19 

•!), 

K 

"ft 

3.7.     R 

•V.21.S 

1  Tlic, 

.4  5. — r 

loinans 

;« 

HI 

il.3.I<). 

2  Pels 

B.-ii  Ps 

aim  m  7 

V 

H 

all, 

GS35.- 

w  Or, 

1  Pet.  1.7 

&4.14. 

7  And  to  you  who  are  troubled,  '  Rest  with  us,  when  ■"  the 
Lord  .Jesus  shall  be  revealed  from  heaven  with  "his  mighty 
angels, 

8  "In  flaming  fire,  p  taking  vengeance  on  them  ithat  know 
not  God,  and  'that  obey  not  tlie  Gospel  of  our  Lord  Jesus 
Christ : 

9  »  Who  shall  be  punished  with  everlasting  destruction  from 
the  presence  of  the  Lord,  and  «  from  the  glory  of  his  power ;' 

10  '■■  When  he  shall  come  to  be  glorified  in  his  saints,  v  and  to 
be  admired  in  all  them  that  believe  (because  our  testimony 
among  you  was  believed)  in  that  day. 

11  Wherefore  also  we  pray  always  for  you,  that  our  God  would 
^^  count  ^you  worthy  of  this  calling,  and  fulfil  all  the  good 
pleasure  of  hi^  goodness,  and  ^  tlie  work  of  faith  with  power  . 

12  ^That  tlie  name  of  our  Lord  .lesus  Christ  may  be  glorified 
hi  you,  and  ye  in  him,  according  to  the  grace  of  our  God  and 
the  Lord  .lesus  Christ. 

-P  Or,  yieWinif.— rj  Psaim  79.  6. 
3.  7.-1  Deu.  X.S.  IsurahS.l^'. 
ouchsafe, — x  Ver.5.— y  1  'I'liea*. 

With  his  mighty  avgels]  The  coming  of  God  to  judge  tho 
world,  is  scarcely  ever  spoken  of  in  the  Sacred  Writings  with- 
out mentioning  the  holy  angels  who  are  to  accompany  him 
and  to  form  his  court  or  retinue.  See  Deut.  xxxiii.  2.  MatE^ 
xvi.  27.  XXV.  31.  xxvi.  64.  Mark  viii.  38. 

8.  In  faming  fire]  Euifi'Xo-yt  Kvpo;,  in  thunder  and  light- 
ving ;  tukingvengeance  ;  inflicting  justpunishiiientoji  Iheni 
that  know  not  God  ;  the  heathen,  wlio  do  not  worship  tlietrfte 
God,  and  will  not  acknoioledge  Ilim,  but  worship  idols:  and 
on  Ihem  that  obey  not  the  Gospel,  tlie  Jetrs  partioukirly  who 
have  rejected  the  Gospel,  and  persecuted  Christ  and  His  mes- 
sengers :  and  all  nominal  Christians,  who,  though  they  be- 
lieve the  Gospel  as  a  revelation  from  Cod,  yet  do  not  obey  it 
as  a  rule  of  life. 

9.  Who  shall  be  punished]  Whiitlhis  everlasting  destruc- 
tion consists  in  we  cannot  tell.  It  is  not  annihilation,  for 
their  being  continues,  and  as  the  destruction  is  everlasting, 
it  is  an  eternal  conlinua7ice  andpresence  of  substantial  evil, 
and  at/sen  ce  of  all  good ;  fora  part  of  this  punishment  consists 
in  being  banished  from  the  presence  of  the  Lord,  excluded 
from  His  approbation  for  ever  :  so  that  the  light  of  His  coun- 
tenance can  be  no  more  enjoyed,  as  there  will  be  an  eternal 
impossibility  of  ever  being  reconciled  to  Him. 

The  glory  of  his  power]  Never  to  see  the  faceof  God  through- 
out eternity,  is  a  heart-rending,  soul-appalling  thought!  and  to 
be  banished  from  the  glory  of  his  power,  that  power,  the  glory 
of  which  is  peculiarly  manifested  in  saving  the  lost,  and  glo- 
rifying the  faithful,  is  what  cannot  be  reflected  on,  witliout 
confusion  and  dismay.  But  this  must  be  the  lot  of  all  who  do 
not  acknowledge  God,  and  obey  not  the  Gospel  of  our  Lord 
Jesus  Christ. 

Ift  Wlien  he  shall  come  to  be  glorified  in  his  saints]  As  the 
grace  of  God  is  peculiarly  glorified  in  saving  sinners,  and  ma- 
king them  into  sai?its,  this  gracious /mfre;- will  be  particularly 
manifested  in  the  great  day,  when  countless  millions  will  ap- 
pear before  that  Throne,  who  have  come  out  of  great  tribula- 
tion, and  have  washed  their  robes  and  made  them  white  in  the 
blood  of  the  Lamb. 

A7id  to  be  admit  ed]  Qav/iaadrivai,  to  be  wondered  at  among, 
and  on  the  account  of,  all  Ihem  that  believe.  Much  as  true  be- 
)ieveis  admire  the  perfections  of  the  Redeemer  of  mankind  ; 
and  much  as  they  wonder  at  His  amazing  condescension  in 
becoming  man,  and  dying  for  the  sins  of  the  world  ;  all  their 
present  amazement  and  wonder  will  be  as  nothing  wlicn  com 
pared  with  what  they  sliall  feel  when  they  come  to  sec  Him  in 
all  his  glory ;  the  glory  that  He  had  with  tlie  Father,  before 
tlie  world  was.  In  reference  to  this  we  may  njiply  those  words 
of  St.  John,  "Beloved,  now  are  we  the  sons  of  God:  audit 
doth  not  yet  appear  what  we  shall  be,  but  we  know  that  v.hen 
lie  shall  appear  we  shall  be  like  liim,  for  we  shall  see  him  as 
he  is."     1  .lohn,  chap.  iii.  2. 

Instead  of  rnis  ri^evnviriti,  them  that  believe  ;  rnii;  Trtarfvaa 
a-iv,  them  thai  have  lielieved,  is  the  reailuig  of  .^BCDEF.  many 
others;  the  latter  Syr/or,  Slavnttic,  Vulgate,  and  Itala,  vvitll 
most  of  the  Greek  Fathers.  This  reading  is  undoubtedly 
genuine. 

Because  our  testimony— was  believedfn  that  day.]  Tha 
members  of  this  sentence  seem  to  have  been  strangely  trans- 
pos':<l.     I  believe  it  should  be  read  thus  :  "  In  that  day  wlioo 


77i«  apostle  cautions  Ihcm  CHAPTER  II. 

he  shall  come  to  be  glorified  in  his  saints,  and  admired  atnon^ 
all  them  that  have  heliewd  :  for  our  testimony  was  believed 
among  you."  TlieThessalonians  h;id  credited  wliat  the  apos-  j 
lies  had  said  and  written,  not  only  con;eniinf;  Jesus  Christ  in  | 
general ;  but  concern  in  i;  tlic  day  of  judgment  in  particular. 

11.  We.  pray — that  our  (Sod  would  count  you  worthij]  It  is 
our  earnest  prayer  tlial  God  would  inaKe  you  vort/iy,  a^tiiicrri, 
aflbrd  those  continual  supplies  of  grace  by  His  Holy  Spirit,  : 
without  which  you  cannot  adorn  your  holy  vocation  :  you  are  , 
c.iUed  into  the  Christian  cluirch,  and  to  be  proper  members 
of  this  church,  ye  must  be  members  of  the  mystical  body  of 
Christ;  and  this  implies  that  ye  should  be  holy,  as  he  who 
has  called  you  is  holy.  [ 

Fulfil  all  thr.  good' pleasure  of  his  goodness]  1.  The  good- 
tiess  of  God,  His  own  innate  eternal  kindness,  has  led  Him  to 
call  you  into  this  stale  of  salvation.  2.  It  ia  the  pleasure  of 
that  poodncss,  to  save  you  utilo  eternal  life.  3.  It  is  the  good  , 
pleasure,  notliin?  can  please  God  more,  than  your  receiving 
and  retaining  His  utmost  salivation.  4.  It  is  all  the  good  plea-  j 
sure  of  His  goodness  thus  to  save  you  :  this  He  has  amply  - 

r roved,  by  sending  His  .Son  to  die  for  you  ;  beyond  wliich  gift,  | 
le  has  none  greater.  In  this,  all  the  good  pleasure  of  His 
goodness  is  astonisliingly  manifested.  5.  And  if  you  be  faith- ; 
l«l  to  His  gi-ace.  He  \\i\\\  fulfil,  completely  accomplish,  all  the 
good  pleasure  of  His  goodness  in  you;  which  goodness  is  to  , 
be  apprehended,  and  is  to  work  by  faith,  tlie  pujecr  of  which  1 
must  come  from  Him,  tliougli  the  act  or  e.vercise  of  that  power  | 
imi.-!t  be  of  yourselves;  but  the  very  power  to  believe,  afibrds  , 
excitement  to  the  exercise  of  faith. 

12.  I'hal  the  name,  of  our  Lord]  This  is  the  great  end  of 
your  Cliristian  calling,"  that  .lesus  who  hath  died  for  yon,  may 
liuve  His  passion  and  death  magnitlod  in  your  life  and  hap-  \ 
piness  ;  tliat  ye  may  show  forth  the  virtues  of  Him  who  call- 
ed you  front  darku-'.'is  into  His  marvellous  light.  | 

And  ye  in  him]  That  His  glo'ious  excellence  may  be  seen 
npon  you  ;  that  ye  may  be  adorned  with  the  gracs  of  Ilis 
SSjiirit;  as  He  is  glorified,  by  your  salvation  from  all  sin. 

According  to  the  grace]  That  your  salvation  may  be  such 
ns  God  requires  ;  and  such  as  is  worthy  of  ilis  grace  to  com- 
iiuiuicate.  <Jod  saves  as  becomes  God  to  save;  and  thus  the 
dignity  of  Ilis  nature,  is  seen  in  llie  excellence  and  glory  of  . 
His  work.  i 

1.  It  is  an  awful  consideration  to  the  people  of  the  world,  \ 
that  persecutions  and  alflictions  should  be  trie  lot  of  the  true  i 
church  ;  and  should  be  the  proof  of  its  being  such:  because  l 
lliis  .shows,  more  than  any  tiling  else,  the  desperate  stale  nC' 
mankind;  their  total  enmity  to  God  :  they  persecute,  not  be-  \ 
cruise  tlie  followers  of  God  have  done,  or  can  do  them  hurt ;  i 


against  fahe.  tcd-ihcre. 


but  they  persecute  because  they  have  not  the  Spirit  of  Christ 
in  Iheni !  Men  may  amuse  themselves  by  arguing  against  the 
doctrine  of  original  sin.  Or  the  total  depravity  of  tlie  siail  of 
man  ;  but  while  there  i.^  religious  persecution  in  the  vorld, 
there  is  the  most  ab.solnte  disproof  of  all  their  arguments.  No- 
tldng  but  a  heart  wholly  alienated  fiom  Cod,  onM  ever  de- 
vise tlie  persecution  or  maltreatin-'nt  of  a  man,  for  no  other 
cause,  but  that  he  has  given  himself  up  to  glorify  God  willi 
his  liddy  and  spirit,  wliich  are  His. 

2.  Tlie  ererlasting  destruction  of  the  ungodly,  is  a  subject 
that  should  be  continually  placed  before  the  eyes  of  men  by 
the  preacliers  of  the  Gosp'd.  How  shall  a  niari  bo  induced  to 
take  measures  to  escape  a  danger,  of  the  existence  of  which 
he  is  not  convinced!  Show  him  lh<^  hell  which  tlie  justice  of 
God  has  lighted  up  for  the  devil  and  his  angels;  and  in  which 
all  Satan's  children  and  followers  must  have  their  eternal 
portion.  All  the  perfections  of  God  require,  tliat  He  slioiild 
render  to  every  man  his  due.  And  what  is  the  due  of  n  sin- 
ner, or  a  persecutor,  of  one  who  is  a  determinate  enemy  In 
God,  goodness,  and  good  men  7  Why,  ererlasting  destruc- 
tion from  the  presence  of  the  Lord  and  the  gloiy  of  His  power. 
And  if  God  did  not  award  this  to  such  ])en>on.s.  He  could  not 
be  the  God  of  justice. 

3.  The  grand  object  of  God  in  giving  His  Gospel  to  man- 
kind is  to  sare  them  from  their  sins,  make  them  like  Him- 
self, and  take  them  to  His  eternal  glory.  He  saves  according 
to  the  mennure  of  His  eternal  goodness:  the  scanty  salvation 
contended  for,  and  expected  by  llie  generality  of  Christians, 
it  would  be  dishonourable  to  God  to  administer.  He  saves 
according  to  His  grace.  His  own  eternal  goodness  and  holi- 
ness is  the  nif^asure  o(  His  salvation  to  man  :  not  the  creeds 
and  expectations  of  any  class  of  Christians.  To  be  saved  at 
all  we  must  not  only  be  saved  in  God's  icni/,  and  upon  ir.s 
own  ter7ns,  but  also  according  to  His  own  measure.  Ilewh'i 
is  not  filled  with  thej'ulness  of  God,  cannot  expect  the  gior'/ 
of  God. 

4.  Anolherproof  of  the  fall  and  degeneracy  of  man  is,  their 
general  enmity  to  the  doctrine  ni  holints.-i:  they  cannot  bear 
the  thought  of  being  sanctilied  through  body,  soul,  and  spi- 
rit, so  as  to  perfect  holiness  in  the  fear  of  God.  S  spurious 
kind  of  Christianity  is  gaining  ground  in  the  world.  Weak- 
ness, doubtfuIuesSj  Iittlene.ss  of  faith,  consciousness  of  in- 
ward  corruptions,  and  sinful  infirmities  of  dilTercnt  kinds, 
are,  by  some,  considered  the  higliest  proofs  of  a  graciout 
state;  whereas,  in  the  primitive  church,  they  would  hav<» 
been  considered  as  evidences  that  the  persons  in  question  ha^I 
received  just  light  enough  to  sliow  them  their  wretchedne!-.-i 
and  danger ;  but  not  the  healing  virtue  of  the  blood  of  Christ. 


CHAPTER  II. 

Ife  exhorts  the  IVte.^salonians  to  standfast  in  the  faith,  and  not  tube  alarmed  at  the  rvnwiirs  they  heard  concerning  In*, 
sudden  coming  of  Christ,  1,  2.  Because,  prerinusly  to  this  coming,  there  would  he  a  great  upostacy  front  the  trite  faith, 
iind  a  manifeslution  of  a  son  of  perdition,  of  whose  unparalleled  presumption  he  gives  an  awful  description  ;  as  well  u.v 
(if  his  pernicious  success  among  men,  and  the  means  which  he  would  use  to  deceive  and  pervert  the  irurld ;  and  pnrtiru 
larly  those  who  do  not  receive  the  lore  of  the  truth,  but  have  pleasure  in  unrighteousness,  3—12.  Ite  thanks  Gudfor  their 
steadfastness  ;  shows  the  great  privileges  to  which  they  were  called  ;  and  prays  that  they  may  he  comforted  and  cstn- 
OU'ihed  in  every  good  word  and  work,  13—17.     [A.  M.  cir.  4056.    \.  U.  cir.  02     A.  U.  C.  SO-j.   An.  Claudii  (.'asar.  Aug.  12.  | 

NOW  we  beseech  you,  brethren,  *  by  the  coming  of  our  i    3  "^  Let  no  man  deceive  you  by  any  means  :  (cir  that  day  shal'. 
l.ord  .Jesus  Christ,  band  6y  our  gatliering  toguhor  unto  '  not  come,  '  except  there  come  a  falling  away  first,  and  '  that 


him, 

2  'That  ye  be  not  soon  shaken  in  mind,  or  be  troubled,  nei- 
ther by  spirit,  nor  by  word,  nor  by  letter  as  from  us,  as  that 
the  day  of  Christ  is  at  hand. 

kl  TI.M»  4.1i;.— bMoii.9l.3t.  Mori<l3S7.  I  Thcss.l.l?.— c  Matt.24.4.  Ei.li  5. 
«.   1  .Iol.n4.1.— a  Mon.,;4.4.   F.ph.S.B.-e  I  Tiin.4  I, 

NOTE8. — Verse  1.  M'e  beseech  you — by  the  coming  of  our 
iMrd]    It  is  evident  that  the  Tliessalonians,   incited  or  de- 
ceived by  false  teachers,  had  taken  a  wrong  meaning  out  of  i 
the  words  of  the  1st  epistle,  chap.  iv.  1."),  <tc.  concerningthe  </ny  ! 
of  judgment ;  and  were  led  then  to  conclude,  that  that  day  [ 
was  at  hand ;  and  this  had   produced  great  confusion  in  the  i 
church:  to  correct  this  mistake,  the  apostle  sent  them  this 
second  letter,  in  which  he  shows,  that  this  day  must  be  ne- 
cessarily distant,  because  a  great  work  is  to  be  done  previ- 
ously to  its  appearing.  < 

Of  the  day  of  general  judgment  he  had  spoken  before,  and 
Kaid  that  it  should  come  as  a  thief  in  the  night ;  i.  e.  when 
not  expected  :  but  he  did  not  attempt  to  fix  the  lime  :  nor  did  ' 
he  insinuate  that  it  was  either  «ear  at  hand,  or  far  off.  Now,  i 
however,  he  shows  that  it  must  necessarily  be  far  ofi;  because  I 
of  the  great  transactions  which  must  lake  place  before  it  can  i 
come.  I 

2.  Be  tiot  soon  shaken  in   mind.]    Aro   rov  i")o{,  from  the  | 
tnind ;  i.  e.  that  tliey  should  retain  the  persuasion  they  had  i 
of  the   tniths  which  lie   had  before  delivered  lo  them:  that 
they  should  still  hold  the  same  opinions  ;  and   hold  fast  the 
doctrines  which  they  had  been  taught.  I 

Neither  by  spirit]    Any  pretended  revelation. 

Nor  by  word]  Any  thing  which  any  person  may  profess  to  , 
hav£  heard  the  apostles  speak. 

Nor  by  letter]  Either  the  former  one  which  he  had  sent,  ! 
some  passages  of  which  have  been  misconceived  and  miscon-  I 
strued  ;  or  by  any  other  letter,  nsfrom  vs,  pretending  to  have  [ 
been  written  by  us,  the  apostles,  containing  predictions  of  ' 
this  kind.  There  is  a  diversity  of  opinion  among  rriti-'s  con-  I 
cerning  this  last  clause;  Bomc  suppoiing  that  it  rclerB  simply 

Vol.  VI.  O  o 


man  of  sin  be  revealed,  ^  the  son  of  perdition  ; 
4  Who  opposeth  and  he.v.Tltelh  himself'  above  all  that  is  call- 
ed God,  or  that  is  worshipped;  so  that  he  as  God  sittcth  iu  the 
temple  of  Gotl,  showing  himself  that  he  is  God. 


14  11.   i;i;ck.e8  3,6,9    D« 


to  the  first  epistle;  others,  supposing  that  a  forged  epistle  ia 
intended.     I  have  joined  the  two  senses. 

The  word  aa^cvOijvai,  to  be  shaken,  signifies  to  be  agitated 
as  a  ship  at  sea  in  a  storm  ;  and  strongly  marks  the  contusion 
and  distress  which  the  Tliessalonians  had  felt  in  their  falso 
apprehension  of  this  coming  of  Christ. 

As  that  the  day  of  Christ  is  at  hand]  In  the  Preface  to  this 
epistle,  I  have  given  a  general  view  of  the  meaning  of  the 
phrase  the  coming  of  Christ.  Now,  the  question  is,  whether 
does  the  apostle  mean  the  coming  of  ("Christ  to  execute  judg- 
ment upon  tlie  Jews,  and  to  destroy  their  polity  ;  or  His  com- 
ing, at  the  end  of  lime,  lo  judge  the  world  7  There  are  cer- 
taiilly  many  expressions  in  the  following  verses,  that  may  b« 
applied  indifll'renlly  to  either ;  and  some  seem  lo  apply  to  tho 
one,  and  not  lo  the  other ;  and  yet,  the  whole  can  scarcely  be 
so  interpreted  as  to  suit  any  one  of  tliese  comings  exclusive- 
ly. This  is  precisely  the  case  wilh  the  predictions  of  our 
Lord,  relative  to  these  great  events  ;  one  is  used  lo  point  out 
and  illustrate  ihe  other.  On  this  giound,  lam  led  to  think 
ih.illhe  aposlle,  in  tlie  following,  (con fe..?sedly  obscure  words,) 
has  both  these  in  view,  speaking  of  noneof  them  exclusively  ; 
for  it  is  the  cnstom  of  the  inspired  penmen,  or  rather  of  that 
Spirit  by  which  they  spoke,  to  point  out  as  many  certain 
events  by  one  prediction,  as  it  was  possible  to  do;  and  to 
choose  the  figures,  metaphors,  and  similes  accordingly  :  and 
thus,  from  the  beginning,  God  has  pointed  nut  the  things  that 
were  not,  by  the  things  tliat  then  existed;  making  the  onethB 
tvpes  or  siguiCcaloi-s  of  the  other.  As  the  apostle  spoke  by 
llie  same  Sjiirit,  he  most  probably  followed  the  tame  plan: 
and  thus  the  following  prophecy  is  to  be  interpreted  and  nn 
dcrslood. 

283 


fyf  the  ccpostacy,  mai^ofsin, 


II.  THESSALONIANS. 


sort  nf  pcrdUlon,  tf^ 


5  Remember  ye  not,  tliat,  when  I  was  yet  witli  you,  I  told  you- 
these  tilings'}  ,, 

0  And  nr<w  ye  know  what  ^  withholdeth  thatJhe  might  be  re- 
vealed in  his  time. 

7  For  1  the  mystery  nf  iniquity  doth  already  work:  only  he 
who  now  letteU)  wiU  let  until  he  be  taken  out  of  the  way. 

8  And  then  shall  that  Wicked  be  revealed, ""  wliom  tlie  Lord 
uliall  onsv^ine  "  witli  tl-sc  Spirit  of  his  moutli,  and  shall  destroy 
"witli  the  brightness  of  his  coming  : 

9  Even  kirn,  whose  coming  is  p  after  the  Working  of  Satan 
with  all  power  anci  ''signs  and  lying  wonders, 

10'  And  with  all  deceivableness  of  unrighteousness  in  'Ihem 
tliat  pierisli ;'  because  they  received  not  the  love  of  the  tnith, 
i.iiat  they  might  be  saved. 

U  And- '  for  this  cause  God  shall  send  them  strong  delusion,. 
'  that  they  should  believe  a  lie  : 

k  Or,  holi'.eth.— I  1  John -2. 1S.&  4.3.— m  nan',?.  1",  H.— n  .Toh  4  P.  Tsn.ll.-).  Hos. 
6  S  Re7  2.IG  &.  I9.I-5,20,'JI.— oCli.1.8.  9,  HeD.ltl.27.— p  .lohnS.41.  F,iil>^,;.  Rov. 
IS  ■a.— a  tJce  Deu  \X  t.  Matl.;M.a4.  Rev. 13. 13.  So  19.21.— r  -2  Cor.  2.  15.  &.  4.  3.— 
a  Koiil.l.lU,  Sm.  See  1  Kin-3  iK.aj.   E-/.elt.  14.9. 


3:  Except  there  cornea  falling  air'ay  first]  We  have  the 
original  word  ami^arria,  in'ourword  apostaci/  :  and  by  tliis 
term,  we  understand  a  dereiiclion  of  the  essential  principles 
of  religi&}('g  t'riith  ;  cither  a  total  abandonment  of  Christi- 
anity itself,  or  Slich  a  corruption  of  its  doctrines,  as  renders 
the  whole  system  completely  incllicient  to  salvation.  1-tut 
what  tlil'S  apbstacy  means,  is  a  question  which  ha^fnot  yrt, 
and  perhaj^s  nevei"  will  be  answered  to  general  satisfaction. 
At  present,  I  shall  content  myself  with  making  a  fevv  literal 
remarks  on  this  obscure  prophecy;  and  afterward  give  the 
opinions  of  learned  men  on  its  principal  parts. 

'J'/iat  man  of  sin]  'O  auBp'OTTng  rijs  apnprias;  the  same  as 
the  Hebrew  c.\i>resses,  by  )iN  uf^K  ish  aveii,  and  Sy'''?3  tf^N  isli 
telial ;  the  perverse,  obstinate,  and  iniquitous  man.  It  is 
worthy  of  remark,  that,  among  the  rabbins,  Samael,  or  the 
devil,  is  called  PN  W^t<i  h^h^  a".X  ish  Belial  veish  aven,  the 
man  of  llciial,  and  the  man  of  iniquity;  and  that  these  titles 
an.  given  tb  Adam  after  his  fall. 

The  son  of  ■perclition]  'O  vtni  rrrs  aTzo'^tia^,  the  son  of  de- 
slrnctiin  ;  the  same  epithet  that  is  given  to  Judas  Iscariot, 
.Tolin  xvii.  12.  where  see  the  note.  7'Ae  so7i  of  perdition,  and 
ttie  «utn  of  sin  ;  or,  as  some  excelTent  MSS.  and  Versions, 
witli  several  of  the  Fathers  I'ead,  avOpwiro;  t);;  rzi/ojuias,  the 
Ininless  inan,  see  ver.  8.  must  moan  the  same  person  or  thing. 
It  is  also  remarkable,  tliat  the  wicked  .lews  are  styled  by 
■Isaiah,  chap'.  I.  4.  O^n-'narD  0'':3  henim  mcshachatim,  "  chil- 
dren of  perd'ltion  ;"  persons  who  destroy  themselves  and  de- 
stro;/  others. 

4.  W/io  oppo'icth  and'exaltcth]  He  stands  against,  and  ex- 
alts  liimself  above  all  Divine  authority;  and  above  every  oh- 
ject  of  adoration  ;  wnd'every  instiliition,  relative  to  Divine 
worship,  ccf^aafia;  himself  being  the  source  whence  must 
originate  all  t]\c.  doctrines  nf  religion;  anit  all  its  riles  and 
ceremonies. ■■  so  that  sitting  in.  the  temple  of  God,  having  the 
highest  place  and  anllioriii/  in  the  Christian  cliurch,  lie  acts 
as  God,  taking  upon  himself  God's  titles  and  attributes,  and  ar- 
rogates to  himself  the  aiUliority  that  belongs  to  tlie  Most  High. 

The  word's  mj  Qcov,  a.i  God,  are  wanting  hi  AI5D,  many 
others.  Erpen's  A'riiliic,  the  Coptic,  ffahidic,  ASlhiopic,  Ar- 
inenian,  tlie  Vulgate,  some  copies  of  tlie  iLala,  and  the  chief 
of  the  Greek  Fathers.  Grie.-<bach  has  left  them  out  of  the  text, 
and  Professor  White  sviys,  certissime  delenda:  they  should 
most  certainly  be  erased.  There  is  indeed  no  evidence  of 
their  being  authentic,  and  the  text  reads  much  better  without 
lliem  :  So  that  he  sittelh  in  the  temple  of  God,  &a. 

5.  I  told  i/oii  these  things]  In  several  parts  of  this  descrip- 
tion of  \he'ma)i  of  .^in,  the  apostle  alludes  to  a  conversation 
which  had  taken  place  between  him  and  llie  membei's  of  this 
church,  when  he  was- at  Thessalonica  ;  and  this  one  clrcnm- 
slance  will  account  for  mnch  of  the  ohscuriti/,  that  is  in  these 
verses.  B(?sides,  the  apostle  appears  to  speak  with  great  cau- 
tion, and  does  not  at  all  wish  to  publish  what  he  had  commu- 
nicated to  them:  the  /u'/(^s  which  he  drops  were  suliicient  to 
call  the  whole  to  tlieir  remenilirance. 

6.  And  now  yc  knorf  what  itHhholdetli]  I  told  you  this 
among  other  things  ;  I  informed  you  what  it  was  that  prevent- 
ed this  man  of  sin,  this  son  of  perdition,  from  revealing  him- 
self fully. 

7.  For  the  inj/steri/  of  inir/niti/  doth  already  work]  There 
is  a  system  of  corrupt  doctrine  which  will  lead  to  tlie  general 
apostacy,  already  in  existence:  but  it  is  a  inystery :  it  is  as 
yet  hidden;  it  dare  not  show  itself  because  of  that  which 
hinderclh,  or  withholdeth.  But,  when  that  which  now  res- 
Iraincth  be  taken  out  of  the  way,  then  shall  tliat  wicked  one 
be  revealed :  it  will  then  be  manifest  wIk)  he  is,  and-  what  lie 
is. — See  tlie  observations  at  the  end  of  this  chapter. 

8.  Whom  tlie  Lord  shall  consiune]  He  shall  ljla.st  him  so, 
'that  he  shall  wither  and  die  away  :  and  tliis  shall  be  done  by 

ttiie  Spirit  of  His  nioulli;  the  words  of  etcrno.1  ttfe,\h<i  true 
doctrine  of  the  Gospel  [f  Jcsiis;  this  shall  be  the  instrument 
used  to  destroy  this  man  of  sin:  Ihercfoic,  it  is  evident  ills 
death  will  not  be  a  suddrit  hot  a  gradual  one;  because,  it  is 
by  the  preaching  of  the  truth  that  lie  is  to  be  exjwscvl,  over- 
thrown, and  linally  dest?Nyed. 

The  brightness  of  his  coming]  This  may  refer  to  that  full 
manifestation  of  tlie  trntli  whle'li  hail  been  obsciiri-d  and  kept 
under  hy  tlic  exaltution  of  this  man  of  sin. 

290 


12  Tliat  they  all  might  be  dainnfed  who  believed  not  the  truth, 

but  "had  pleasure  in  unrighleousnesa: 

13  But  "  we  are  bound  to  give  thanks  always  to  God  foi-  you, 
brethren,  beloved  of  the  Lord,  because  God  >"  liath  '^  from  tVio 
beginning  chosen  you  to  salvation,  3' through  sanclification  of 
the  S|)iritand  belief  of  the  truth  : 

14  Whereunto  lie  called  you  by  our  Gospel,  to  '  the  obtaining 
of  tl>e  glory  of  oi\r  Lord  Jesus  Christ. 

15  Therefore,  brethren,  *  stand  fast  and  hold  i>the  tradi- 
tions winch  ye  have  been  laughti  whether  by  word,  or  our 
epistle. 

16  "^  Now  our  Lord  Jesus  Christ  himself,  antl^God,  even  our 
Father,  <i  which  hath  loved  us,  and  hath  given  us  everlasting 
consolation  and  '  good  hope  through  grace, 

17  Comfort  your  hearts, '  and  stabiisti  you  in  ev«ry  good  word 
and  work. 

I  Mail  &1..-1,  11.  1  TiiM.4.1.— u  Rcnn.l.32^vCh.l.3.— -w  I  The9s.I.<.— «  Eph.l. 
■    -yLukel.;5.   1  Fei.l.;^— /^.lolm  17.iS..  1  Theas.a.  IjJ.   1  Pet.5.10.— a  1  Cor.16.13. 


9.  Whose  coming"  ia  after  the  working  of  Satan]  The  ope- 
ration of  God's  s^pirit  semis  his  messengers;  the  operation  of 
.Satan's  spirit  seniJs  his  emissaries.  The  one  comes  kut' 
evtpycinv  tov  Qsuv,  after,  oi"  according  to'  Ike  energy,  or  in- 
ward pDwerfnl  working  of  God;  the  other  cOmes  Kar'  evcp-' 
yziav  Tuv  Yarava,  according  to  the  energy,  or  inward  \Vorkingj 
of  Satan. 

With  all  power]  Xlaari  iwaiiEi,  all  kinds  of  miracles,  like 
the  F/gyptian  magicians.  And  signs  and  lying  wonders ;  the 
word  lying  m.ay  be  applied  to  the  -whole  of  these  :  they  were 
lying  miracles,  lying  sij^ns,  and  lying  wonders  :  only  appeal  - 
ccncss of  what  was  real;  and  done  to  give  credit  to  his  pre- 
sinnptlon  and  imposture.  Whereas  God  sent  his  messengers 
with  real  miracles,  real  sighs,  and  real  wonders;  sucVi,  Satair 
cannot  produce. 

10.  And  with  all  d'eceivablengss  of  unrighteoitsriess]  Willi 
every  art  that  cunning  can  in-'fent;,  aiid  unrighteousness  sug-' 
gesf,  in  order  to  delude  and  deteive. 

In  them  thai  perish]  Ev  roi;  arro\Xvpeviitg,  among  thenv 
that  are  destroyed  ;  and  they  are  dcstmyed'and  perish  because 
they  would  not  receive  the  lore  of  the  trutli,  tliat  they  might 
be  saved.  So,  they  perish  because  ihey  obstinately  refuse  tiV 
be  saved;  and  receive  a  iie  in  preference  toi.[\c  truth.  This 
has  been  true  of  all  the  Jews,  from  the  dayu  cf  She  ap^jstle  un- 
til »iO!f. 

11.  God'  shall  send  thdm  strong  delusionj  Tor  this  very 
canse,  that  they  woiild  not  receive  tlii  lore  if  thg  truth,  but' 
had  pleasure  in  unrighteousness:  therefore,  God  permlli? 
strong  delusion  to  occupy  their  minds;  so  that  they  believe 
a  lie  rather  than  the  truth  ;  prefer  false  apostle-^,  and  their 
erroneous  doctrines,  to  the  pure  truths  of  the  Gospel,  brought 
to  them  by  the  well  accredit^'d  inessengiers  of  God :  being  ever 
ready  to  receive  any  false  Messiah,  while  they  systematically, 
and  virulently,  reject  the  true  one. 

12.  1'hat  they  all  might  he  damned]'  Iva  Kpidiom,  so  that 
they  may  all  be  condemned  n^ho  belieoed  not  the  truth,  when 
it  was  proclaimeii'to  them  ;  but  toolrpleasure  in  ■unrighteous- 
ness, preferring  that  to  tlie  way  of  holiness.  Their  condem- 
nation was  the  effect  of  their  refusal  to  believe  the  truth ;  and 
tlicy  refused  to  believe  it  because  they  loved  their  sins.  For 
a  farther,  and  more  pointed,  illustration  of  the  precedinfj 
verses,  see  at  the  conclusion  of  this  chapter. 

13  and  14.  God  hath  from  the  beginning  chosen  you  to  sal-- 
vation]  In  your  calling,  God  has  shown  the  purpose  ttiat  lie' 
had  formed  from  tlie  beginning,  to  call  the  Gculiles  to  the 
same  privileges  with  the  Jews;  not  through  eircumcision^ 
and  the  observance  of  the  Mosaic  law,  but  by  faith  in  Christ 
Jesus;  but  this  simple  way  of  salvation  referred  to  the  sain« 
end,,  holiness;  without  which  no  man,  whether  Jew  or  Gcn-- 
tile,  can  see  the  Lord. 

Let  us  observe  the  order  of  Divine  grace  in  this  business:  - 

1.  They  were  to  hear  the  truth  ;  the  doctrines  of  the  Gospel-  - 

2.  They  were  to  believe  this  truth,  when  they  heard  it  preach- 
ed—3.  They  were  to  receive  the  Spirit  of  God,  in  believing 
the  trufeli— 4.  That  Spirit  was  to  sanelify  their  souls;  produce 
an  inward  holiness,  which  was  to  lead  to  all  outward  confor 
inity  to  God— 5.  All  this  constituted  their  salvation ;  their 
being  fitted  for  the  inheritance  among-  the  saints  in  light-— 6. 
They  were  to  obtain  the  glory  of  our  Lord  Jcs-us  Christ ;. 
that  state  of  felicity  for  which  they  were  lilted,  by  being  saved' 
here  from  their  sins,  and  by  being  sanclilied  by  the  Spirit  of 
God. 

15.  Tlierefore,  brethren,  standfast]  Their  obtaining  eter- 
nal glory,  depended  on  Iheirfaithfulness  to  the  grace  of  God; 
for  this  calling  did  not  necessarily  and  irresistibly  lead  to 
faith;  nor  their  faith,  to  the  satictidcalion  of  the  Spirit;  nor 
their  sanclification  of  the  Spirit,  to  the  glory  of  our  Lord- 
Jesus.  Had  they  not  aitcnded  to  the  calling,  they  could  not 
have  believed;  had-  they  not  believed,  they  could  not  have 
been  sanctified ;  had  they  not  been  sanctifi"d,  ihey  could  not 
have  beca  glorified.  All  these  things  depended  on  each  other; 
they  were  stores  of  the  great  journey ;  and  at  any  of  these 
stages  they  might  have  hailed,  and  never  liuished  their  Chris- 
tian race. 

Jlold  the  traditions  which  ye  have  been  taught]  The  word 
iTiipai'toti,  which  we  render  tradition,  signilies  any  thing  de- 
livered in  the  way  of  teaching.;  and  here  most  obviously 


General  observations  on  Ike  man 


CHAPTER  II. 


of  sin,  son  iif  pcrJiiion,  tf-r. 


tneans  the  doctrines  dclivoroj  by  llic  apostle  to  Uic  Tliossalo- 
iiians;  wliother  in  liis  preachimx,  private  conversntioii,\>r 
by  tliese  epistles;  and  iKirtioiilarly  lUn  first  epistle,  as  tlio 
npostte  fip'ro  slatas.  Wlntcvr  Uirsi;  tniJilioiis  wore,  as  to 
tlicfr  lu'atter,  llioy  \«crc  a  rrrrlalion  JroniGod;  for  tli';y  came 
by  men  who  spake  and  (irlrd  iindi"'r  the  inspiralion  uf  the 
Holy  Spirit;  and"  on  this  si'ouiid,  the  passage  Iicre  can' never, 
with  any  propVietv,  be  hronglit  to  support  the  unapostolical, 
and  antiapbstolica"!  traditions  of  the  IComisli  church;  tliose 
being  matters  which  arc,  confessedly,  not  taken  front  eitlier 
Testament ;  nor  were  spolien  eitlier  by  a  prophet  or  an  apostle. 

16.  Now  our  Lord  Jesus]  As  all  yoiir  grace  caine  from 
God  throu'jh  Clirist,  so  the  poieer  that  in  necessTfry  to 
strengthen  and  conlina  you  unto  tlic  eml,  inu'st  come  in  the 
sam'c  Way. 

fOvtrlastivg  consolation]  TXapaK^rfrnv  aioyvtav,  the  glad 
tidings  of  the  (iospel ;  and  tlic  comfort  wllich  ye  have  re- 
ceived' throiigh  believing;  a  gift  wliicli  God  had'  in  Ills  origi- 
nal purpose;  in  reference  to  the  Gentijes :  a  piirp<ise  wliicli 
lias  resp'ectcd  all  timei  and  places;  and'  which  sliall  contiriui^ 
to  till',  nmchixidn  of  time  ;  for  the  (iosptl  is  everlasling,  and 
shrill  nnt  hr  sup^'ist'diMl  by  any  other  dispensation.  It  is  lliit 
last  af\A  licst  which  (Jod  hiis  provided  for  man;  and  it  is  !,'iiod 
tidings,  rrorlastiiig  cnnsolatinn ;  a  complete  .system  of  com- 
riete  peace  and  happiness.  Tlis  words  may  also  refer  to  the 
Ilapplncss  wliicli  the  believing  Thcssalimlans  tln'n  possessed. 

And  good  liopo  llirou!;h  grace]  The  /lope  of  the  Gospel  was 
the  resiirrcctloii.  of  llir  luuli/,  and  the  Ihial  glorijiculinn  of  it, 
and  the' sniil,  tliroftwlroiit  eternity.  This  was  the  good  hope 
vvliicli  fhe  Tlii'.';i»al;iiiiaiis  liad;  not  a  hope  tliaf  they  s/wiild  he 
pardoned  or  sdnrliJUil,  •Szc.  Pariton  and  holiiifss  they  enjotj- 
ed,  llierefiir(>  they  'won'  lui  otijects  o(  li<ipe ;  but  the  resurree- 
lion  of  the  bodv,  and  inenial  ulory,  were  neii'ssarily,/"«'!"'c  ; 
these  tli'ey  had  in  expoclat'on  ;  these  lliey  hoped  for;  and. 
throniili  tl'ie  grace  which  they  h;;d  already  received,  they  Ind 
ixgoiil  liojic,  a  W(-llgronnded  e.vp'ectation,  of  lliis  glorious  slate. 

17.  (^onifirt  ;/iinr  hearts]  Kee|)  your  souls  ever  nmler  the 
iiilliienV'e  of  His  IMy  Siuril;  and  xtuhlish  you;  confirm  and 
etrenKtheii  you  in  your  I  elief  of  every  good  Word,  or  doctrine, 
whicli  we  iiave  delivered  unto  you;  and  in  llie  praetirc u( 
every  sood  n-ork,  recoaimcnd'cd  and  enjoined  by  the  doi:lnucs 
of  the  (;ospel. 

It  is  not  eniingh  that  wc  tielierethc  truth' ;  we  must  live  the 
triHii.  Antinomianism  says,  "  Helicvc  the  doctrines,  and 
yc:  are  safe,"  Tlie  testiiliony  hornn  by  tlie  Gospd  is— believe, 
lure,  ohey  :  none  of  these  can  subsist  without  llie  other.  The 
faitb  of  a  devil  may  exist  without  lovim;  oliedieuce;  but  the 
faith  off  a  true  believer  irorketh  by  love  :  and  this  faith  and 
love  fla,Vc  not  respect  to  sonie  one  conimandinenf,  but  to  all ; 
for  God' writ'cs  Ilis  fP/,ole  laiS  on  tlic  heart  of  every  gehliine 
Christian  ;  and  gives  him  that  love  which  is  Xhcjuljllling  of 
i/tc  taw. 

Tlie  re.ider  wilV  have  observed,  tHiat,  in  going  tlirougli  tliis 
chapter,  while  iwamining  thi'  import  of  every  leading  word,  I 
have  avoided  fixing  any  specific  meaning  to  terms  :  the  apos- 
tncy,  or  falling  auiai/  :  the  'miin  of  sin  ;  son  of  perdition  ; 
him  ndio'lellelh,  or  ir'itliholdelh,  &c.  The  reason  is,  I  have 
found  it  extremely  ditrniilt  to  fix  any  sense  to  my  own  satis- 
facticm  :  and,  it  was  natural  foV  me'  to  think  fliaf.  If  f  coirtd 
not  satis-fy  myself,  it  wa.s  not  likely  |  could  satisfy  irfy  read- 
ers :  but,  .as  something  shinilrf  be  sn'id  relative  to  the  persons 
and  things  intended  by  the  apostle,  I  choose  to  give  rather 
what  others  Jiave  said,  than  attern|il  any  mnv  mode  of  inter- 
pretation. 'JT'he  great  ramlii  (,f  i\|ilaiiatiniis  given  by  wise 
and  learned^ men, only  prove  the  dillieulty  of  Hie  place. 

1.  The  geiii^ral  rim  of  Prulatant  writers  imdirsl'and  the 
whole  as  referriini  to  the  popes,  and  church  of  Rome  ;  or  the 
whole  system  i)f  the  7)-//>«c.// — 2.  0///cr.<  think  that  the  defec- 
tion of  the  Jewish  Elation,  from  their  allef;iaiii-i'  to  the  Uoiiiaii 
emjieror,  is  what  is  to  l)e  imderstijod  by  the  apu.-Jtacy,  or  full- 
ing off ;  and'  that  all  the  otlier  terms  refer  to  th(^  destruction 
of  Jerusalem — 15.  The  fathers  understood  the  antichrist  {o\w 
intended  ;  but  of  Oiis  person  they  seem  to  have  formed  no 
specific  iilea — 1.  Di'.  Ilaminond  refers  the  aptintacy  to  the  de- 
fection of  the  primitive  Christians  to  the  Gnuslichcresy  ;  and 
siipposes  that,  by  t\\c'man_ofsin,  and  son  ofperJiliitn,  Simon 
Mngiis  is  meant— 5.  Grotius  Rp\\\\cs  the  whole  to  ('aius  Ce- 
sar— 6.  Welstein  ajiplics  the  apostacy  to  the  rebellion  and 
.slaughter  of  the  three  princes  that  were  proclaiiiic.'d  by  the 
Roman  armies,  previously  to  the  reign  of  I'esiiii.tian  ;  and 
supposes  'J'itus,  and  the  Flavian  family,  to  be  iiitenjed  by 
the  man  of  sin,  and  son  of  perdition — 7.  iSfc/iof/Z^'eH  eo/itcnds, 
strongly,  that  the  whole  refers  to  the  case  of  the  .lews,  incited 
to  relicllion  by  the  scribes  and  Plwirisees  ;  and  to  the  utter  and 
lliial  destruction  of  thf  Ralihinie  -.wvX  Pharisaic  si/slrin  ;  and 
thinks  he  finds  something  ill  lh(ir  spirit  and  conduct,  and  in 
what  has  liappeui'd  to  iliem,  to  il'hisirale  every  word  in  this 
prophecy.  Dr.  Whitby  is  nearly  of  the  s.ime  sentiments— 
S.  Vahnel  follows,  in  the  main,  the  iiiteriuetation  given  by  the 
ancient  Fathers  ;  and  wondei's  at  the  want  of  candour  iu  the 
I'rotestant  writers,  who  have  slenned  up  every  abusive  Uile 
against  the  bishops  and  cluirch  of  Uome  ;  aiid  asks  them. 
Would  they  be  willing  tli.it  the  Catholics  should  credit  all  the 
aspersions  cast  on  I'rotestautism  by  its  enemies  7  '.).  Uisliop 
Newton  hasexainined  the  wli.de  prophecy  with  his  iisu  il  skill 
and  jiidgnient.  The  sum  of  what  he  s.iys,  ,is  abridged  liv  Dr. 
Dodd,  1  think  it  right  to  subjoin.  The  principal  i>art  of  modem 


commentators  follow  his  stciis.  lie  applies  the  \»hole  to  (do 
lldinisli  church:  i\\t;  a  po^lacy,  its  difi'clion  from  the  pure 
doctrines  of  Christianity  ;  and  the  nutn  'fsin,  &c  Ib.^  geiier.il 
succession  of  the  popes  of  Home.  Hut  wc  must  hear  him 
for  himself,  as  he  takes  u'p  the  subject  in  the  order  of  tha 
verses. 

:{;  4.  For  that  day  shall  not  come,  except,  &c. — "  The  d.iy 
of  (Jhrist  shall  not  come,  except  there  come  the  apostacy 
fii-st."  The  apostacy  here  described,  is  plainly  not  of  a  civil, 
but  of  a  reliffious  nature  ;  not  a  n-volt  from  the  gbvernmeni, 
but  a  d.'fectioiv  from  the  true  religion  and  woi'ship.  In  ttid 
orisiin.il,  it  is  the  apostacy,  wrtli  an'  article  logiv'c;  it  an  eili- 
pliisis  :  the  article  t)('in!;  a'difc'd,  Sigiiith's,  "tli.it  f-imous,  and 
liel'oreiin^iiuoiied  prophi'Cy."  So  likewise  i:?  the  /)(a;(  of.iin, 
Willi  the  like  article,  and  tin'  (ike  emplia.sis.  If,  Vln'ii,  liie  no- 
tion of  the  mail  of  sill  be  ib'rivi'd  from  any  .incieiil  prophet,  it 
must  be  cli'iivi'd  fr.im  D.in.  vii.  25.  and  ix.  .'Jti.  .\iiv  man  may 
be  satisfied  that  St.  I'.iul  alluded  to  D.-iuiel's  desc'riplioii,  hi'-- 
cause  he  has  not  mily  bolTowed  the  s.oiie  iiFeaV;,  biH  has  even 
adopted  some  of  the  phrases  and  expres.sions.  'J'he  iiiiin  of 
sill,  may  siiiiiify  either  a  singl.:  mar.,  or  a  succession  of  men  ; 
a  .^Jucc'ession  of  men  being  iiuaiil  in  Daniel,  it  is  pTobable  that 
the  saiiK^  Was  iiiteiiil.'if  liere'.-ilso.  It  is  the  more  pVoliable,  1  e- 
c'aiise  ;i  siiic-Ie  m^tirappears  hardly  snllicienl  {")  riie  work  lierri 
assigned;  niid  it  is  agreeable  fri  the  phraVieology  of  Scriplure, 
and  especially  to  that  of  the  prophi'ts,  to  speak  of  a  body,  or 
number  of  nien,  ifiider  the  character  of  one:  Ihiis,  a  king, 
Dan.  vii.  S.  Rev.  jivii.  is  ustd  for  a  snci'essioiVor  kings.  The 
mail  of  sin  being  to.be  e.vpiessed  from  Daii.  vii.  21.  accord- 
iii'j  to  the  Greek  ir.uislation,  he  x/iall  crcred  in  evil  all  tlidt 
went  lir/ore  him  :  and  li.!  may  fiillil  the  character  eifher  Wy 
promoting  wickedness  in  geiiei-;i1.  or  by  adVancini;  iifolnlry  in 
particular,  as  the  word  sin  si^nili'^s  frequi-iitlV  in'  .Scripture 
The  .w'(  if  perdition  is  .also  llie  di'iiomin, ■lion  of  the  Iraitrtr 
Judas,  .lol'iu  xvii.  12,  whii-li  implies,  that  the  man  of  sin  should 
belike  .ludas,  a  false  apostle;  lik(!  him,  betray  'Christ;  ait'd 
liki-  him,  be  devoted  to  destni.-li.in.  Who  oppn-iclh,  ttc.  fs 
manifestly  copiecf  from  Daniel,  /Ic  sliall  r.rnll  himself,  <4c 
The  fe;itii're.s  exactly  rrsninble'each  other  :  JleopjwsrlU,  ain'il 
c.vallrlh  himself  al'ore  all ;  or,  ;iVeordiMg  to  the  (Jrei^k,,  abir'te 
errn/  one  thai  is  called  (liid,  or  lfiat~is  irorshipin-d:  Tl((» 
fJreek  Word  UA-  innshipp'-d,  is  Tc/:<.ifr//.»Ta(liidiu^Mo  ili.;  (iieek 
title  of  the  Homaii  empemi-s,  ntfiii-H,  which  sitinifies  august, 
or  reiierahle.  He  sliall  op/nise  ;  for  the  piopliet^i  speak  0( 
things  future,  as  jj'resent,  :  he  shall  oppose,  and  exalt  himself, 
not  only  ab"ve  inferior  uiai^istrates,  (whoaresomerinies  c.illeil 
gods  ill  llolv  Writ,)  but  even  above  the  gn.vile.^t  ein]n-ii.i-.ii  ; 
and  sliall  ar'rou'ate  to  liimseir  Divine  lioiioiiis,  .V"  thiii  he,  «••■ 
Gud.  sillelh  in.  Ihc  lein/ile,  iHe,  Uy  the,  I.Mii)dr' of  (;.)il,  Ih.i 
a|)ostle  could  n'ot  wi'll  meiin  tlieteijiple  of  .leliirjal.'m,  b.;caiis'«: 
that,  he  knew,  woiiM  be  destroyed  williiiia  few  years.  Aflc.T 
tbede.ath  of  <'hrist,  the  temple  , 'if  .lero.-.,i(em  is  never  eall.^d  by 
the  aposlIi^N  the  Icnijile  rf  tloil  ;  ami  if.  at  any  lime,  tliey  in;ike 
mention  of  the  house,  or  lein/i'r  of  God,  they  mean  tlieeliurcli 
in  genepil,  or  every  pirtii-ular  believer.  Whoever  will  con- 
sult I' Cor.  iii.  Id,  \7.  2  Cor.  vi.  Hi.  1  Tim.  iii.  l.'<.  Key.  iii.l2. 
will  want  no  examjiles  to  prove,  tli.il,  ii'udei;  tb(;  (Josp.'l  liispen- 
saliop.t'.ie /'/»/)'':  'i/'f/w/ is  tlieehdrch  ofCbi  i.-;t  ;  and  the  man 
of  sin's  silti)ii{.  implii-s  his  ruling  and  pr.';;iitiii;;  there  ;  ami 
sitting  there  us  God.  implies  his  claimiriu  Itixiiie  aulliority  in 
things  spiritual  as  we'll  ;is  lempoial  ;  and  sliuiiying  himselj  tlial 
he  is  God.  implies  his  dniii!;  ii  wil'li  .i.vii.nlat'ion, 

.'i,  ti,  7.  Reineinber  ye  nol,  ^c — Tlii'  a|i".stli' Ihouglit  it  part 
of  his  iliily,  as  he  made  it  a  p.irt  of  bis  preaeliiie,'  ami  doelrini', 
to  forewarn  hiStiew  coiiyeiisof  the  gram!  .iposiaey  that  woulil 
infect  the  church,  evi^ii  while  he  wa!s  al  Thessalonica.  Kroiii 
these  verses,  it  appears  thai  tlie  man  of  sin  was  imI  then  re- 
vealed ;  his  time  was  nol  yet  i-oiiie;  or  the  season  of  his  ma 
iiifestalion.  Tlie  mystery  of  iiiiiinily  iciis  iiidird  already 
working:  thesi-edsof  corriiplioii  were  sown ;  but  they  were, 
not  grown  ii|)  lo  maturity  :  the  man  of  sin  Was  yet  hardly  con 
ceived  in  the  womb  ;  it  musl  Ije  som'e  lime  bi-fore  he  r-oiild  be 
brought  foi-lh  ;  there  was  some  obstacl.^  th.it  hindered  his  .ip 
pearin;;.  Wh.it  this  was  We  C.iniioi  determine  with  absriliit'! 
certainty,  at  so  gre.il  a  distam-e  of  time  :  bul,  if  we  may  rely 
upon  the  concurrent  testimony  of  the  I'llher.^.  it  was  the  flo. 
man  empire.  Most  i)ioli;ibly  it  was  somewhat  relatiii-i  lo  the 
hiffher  powers,  Iier-ause  tlieiiposlle  .ibservi's  siieli  eaution  ;.he 
meiitioiii'd  if  in  discourse,  bul  would  not  commit  II  lo  willing, 

S,  yVicn  shall  that  Wic^,-ed  be  revealed.  -When  the  <^.slac|.', 
menlioni'd  in  (he  jireeeding  verse,  should  be  removed,  then 
sha'l  that  Willed,  &c.  N.ithing  call  he  plainer  than  tli.it  tin: 
lawless  (I'l  (U'«/<  I?,')  as  the  (Jreidi  siKliilies,  the  tricl.id  our,  hen-: 
meiiliiined,  and  the  man  of  sin,  must  In'  one  and  the  saiiiu 
person.  The  apostle  was  speaking  before  of  what  hiiidereri 
that  he  should />!?  ;ecr«/r(',  and  woiilil  continue  to  hinder  till 
it  was  taken  away  ;  and  then  the  wicked  one,  &c.  Not  that 
he  shoiiKI  be  coiisiimeil  iumiedi.iielv  alter  he  was  revealed. 
IJul  the  apostle,  to  comfcol  tin'  Tliivssaloiiiaiis,  no  sooner  nien- 
lioiis  his  revelation,  than  he  foiit.'ls  als.i  bis  deslruc-lioir,  even 
before  he  describes  his  oilier  qualifications,  Ilis  other  ipiali 
fications  should  have  lieen  des.ribed  first,  in  order  of  time ; 
but  the  aposlli;  haslcns  to  what  was  first  and  warmest  In  Ins 
Ihoiiglits  and  wislav,  H'honi  Ihe  Lord  shall  ronsinne.  Ac.  If 
llie.se  two  clauses  refer  to  Iw.i  disliiiet  .mil  difiiient  events, 
the  meauim:  manifeslly  is,  that  the  Lord  .leiiiis  shall  giadiially 
consume  him  with  the  tree  preaclim;;  and  publication  ol  lli.-« 


General,  observations  an  (he  man 


II.  THE«SALONIANS. 


of  sin,  son  of  perdition,  (^-e. 


word;  an  J  shrill  utterly  destroy  him  at  His  sscoiidcoiniii!;,  in 
the  glory  of  His  Father,  with  all  tlie  holy  angels.  If  these  two 
clauses  relate  to  one  and  the  same  event,  it  is  a  pleonasm  very 
usual  in  the  sacred,  as  well  as  other  oriental  writings :  and  the 
purport  pitnnly  is,  that  the  l.,ord  Jesus  sliall  destroy  him  with 
the  gr&itest  facility,  when  he  shall  he  revealed  Jrom  heaven ; 
tsM  the  apostle  lias  e.vpressed  it  in  tlie  preceding  chapter. 

9 — 12.  Whose  coming  is  after,  &g. — 'nie  apostle  was  eager 
to  foretel  the  destructioa  of  the  man  of  sin  ;  and  for  this  pur- 
pose, having  broken  in  upon  his  subject,  he  now  returns  to  it 
acr^in,  and  describes  the  other  qualiflcations  by  which  this 
wicked  one  sliould  advance,  and  establish  himself  in  the 
world.  He  should  I'ise  to  credit  and  authority  by  the  most  di- 
abolical metliols  ;  should  pretend  to  supernatui-al  powers,  and 
boast  of  revelations,  visions,  and  miracles;  false  in  theai.selves, 
and  appliel  to  promote  false  doctrines.  Verse  9.  He  sliould 
likewise  practise  all  other  wicked  acts  of  deceit;  sliould  be 
guilty  of  the  most  impious  frauds  and  impositions  upon  maa- 
l;ind  ;  but  should  prevail  only  among  tliose  who  are  destitute 
of  a  sincere  affection  for  the  truth  ;  whereby  they  might  attain 
eternal  salvation.  Verse  10.  And  indeed,  it  is  a  ju.st  aai 
righteous  judgment  of  God,  to  give  them  over  to  vanities  and 
lies  in  this  world,  and  to  condemnation  in  the  next,  wlio  have 
n  >  regard  to  truth  and  virtue,  but  delight  in  falsehood  and  wick- 
edness :  ver.  II,  12. 

Upon  this  survey,  there  appears  little  room  to  doubt  of  the 
genuine  sense  and  meaning  of  the  passage.  The  Tliessalo- 
nians,  (as  wc  have  seen  from  some  e.vprossions  in  the  loriior 
epistle,)  wei-e  alarmed  as  if  the  end  of  the  world  was  at  hand. 
The  apostle,  to  correct  their  mistakes,  and  dissipate  their 
fciirs,  assures  them  that  a  great  apostacy,  or  defection  of  t!ie 
Christians,  from  the  true  faith  and  worsliip,  must  happen  be- 
foie  the  coming  of  Christ.  This  apostacy,  all  the  concurrent 
marks  and  characters  will  justify  us  in  charging  upon  tlie 
church  of  Rome.  The  true  Christian  worship  is,  the  worsliip 
of  the  one  only  God,  through  the  one  only  Mediator,  the  man 
Christ  Jesns  ;  and  from  this  worship  the  church  of  Rome  has 
most  notoriously  departed,  by  substituting  other  mediators, 
and  invocatin;  and  adoring  saints  and  angels  ;  nothing  is 
apostacy  if  idolatry  be  not.  And  are  not  tlie  members  of  the 
church  of  Rome  guilty  of  idolatry,  in  the  worship  of  images, 
in  the  adoration  of  the  ho.?t,  in  the  invocation  of  angels  and 
s  lints,  and  in  the  oblation  of  prayers  and  praises  to  the  Virgin 
Mary ;  as  much,  or  more,  than  to  God  blessed  for  ever?  This 
is  the  grand  corruption  of  the  Christian  church  ;  this  is  the 
apostacy,  aS  it  is  emphatically  called,  and  deserves  to  be 
called  ;  which  was  not  only  predicted  by  St.  Paul,  but  by  tlie 
prophet  Daniel  likewis.e.  'if  the  apostacy  bo  rightly  charged 
nponthe  cliurch  of  Ro.me,  it  follows  of  consequence,  that  the 
■;.ii.i)t  o/"s//i  is  the  pepe;  not  meaning  any  pope  in  particular, 
but  the  pope  in  general,  as  the  chief  head  and  supporter  of  this 
apostacy.  He  is  properly  the  man  of  sin,  not  only  on  account 
of  the  scandalous  lives  of  many  popes,  but  by  reason  of  their 
most  scandalous  doctrines  and  principles;  dispensing  v.-itli 
the  most  necessary  duties,  and  granting,  or  rather  selling, 
pardons  and  indulgences  to  the  most  abominable  crimes.  Or, 
if  by  sin  be  meant  idolatry  in  particular,  as  in  the  Old  Testa- 
ment, it  is  evident  how  he  has  perverted  the  worship  of  God 
to  superstition  and  idolatry,  of  the  grossest  kind.  He  also,  like 
the  false  apostle  Judas,  is  the  son  of  perdition ;  whether  ac- 
tively, as  being  the  cause  of  destruction  to  others,  or  passively, 
as  being  devoted  to  destruction  himself.  He  opposeth:  he  is 
the  great  adversary  of  God  and  man;  persecuting  and  de- 
Rtroying  by  croisades,  inquisitions,  and  massacres,  those 
Christians  who  prefer  tlie  word  of  God  to  the  authority  of  men. 
The  hea'hen  emperor  of  Rome  may  have  slain  his  thousands 
of  innocent  Christians ;  but  the  Christian  bishop  of  Rome, 
has  slain  his  ten  thousands.  He  exaltelh  himself  ahore  all 
thai  is  called  God.  or  is  worshipped ;  not  only  above  inferior 
magistrates,  but  likewise  above  bTshops  and  primates;  not 
only  above  bishops  and  primates,  but  likewise  above  kings 
ami  emperors;  deposing  some,  obliging  them  to  kiss  his  toe, 
to  hold  his  stirup,  treading  even  upon  the  neck  of  a  king,  and 
kicking  olT  the  imperial  crown  with  his  foot;  nay,  not  only 
kings  and  emperors,  but  likewise  above  Christ,  and  God  him- 
self: making  even  the  icord  of  God  of  none  effect  by  his  tra- 
ditions;  forbidding  wiiat  God  has  commanded  ;  as  marriage, 
the  use  of  the  Scriptures,  &c.  and  also  commanding,  or  al- 
lowing what  God  has  forbidden,  as  idolatry,  persecution,  &c. 
•lo  that  he,  as  God,  sitlcth  in  the  tetnple  of  God,  &c. ;  he  is, 
therefore,  in  profession  a  Cliristian,  and  a  Christian  bishop. 
His  sitting  in  the  temple  nf  God,  implies  plainly  his  having  a 
seat,  or  cathedra,  in  the  Christian  church  :  and  he  sitteth  there 
as  God,  especially  at  his  inauguration,  when  he  sits  up<->n  the 
high  altar  in  St.  Peter's  oliurch,  and  makes  the  table  of  the 
Lord  his  footstool;  and  in  that  position  receives  adoration.  At 
all  times  he  exercises  Divine  authority  in  tlie  church  ;  show- 
ing himself  that,  he  is  God ;  afTecting  i)ivinc  titles,  and  assert- 
ing that  his  decrees  are  of  the  same,  or  greater  authority,  than 
the  word  of  God.  So  that  the  pope  is,  evidently,  according  to 
the  titles  given  him  in  the  public  decretals,  The  God  upon 
earth:  at  least  there  is  no  one  like  him,  irho  c.raltelh  himself 
above  every  god ;  no  one  like  him,  jcho  sitteth  as  God  in  the 
temple  nfGod,  shotting  hitnself  that  he  is  God.  The  founda- 
tions of  popery  were  laid  in  the  apostle's  days,  but  the  snper- 
Ktnicture  was  raised  by  dearees;  and  several  age?  passed  he- 
fore  the  building  was  completed,  and  the  manofsin  revealed  in 
202 


full  perfection.  The  tradition  that  generally  prevailed  was,  that 
which  hindered  was  the  Roman  empire:  this  tradition  might 
have  been  derived  even  from  tlie  apostle  himself;  and  there- 
fore the  primitive  Christians  in  the  public  offices  of  the  church, 
prayed  for  its  peace  and  welfare;  as  knowing  that,  when 
the  Roman  empire  should  be  dissolved,  and  broken  in  pieces, 
the  empire  of  the  man  of  sin  would  be  raised  upon  its  ruins, 
lu  the  same  proportion  as  the  power  of  the  empire  decreased, 
the  authority  of  the  church  increased  ;  and  the  latter  at  the 
e.xpense  and  ruin  of  the  former;  till  at  length  the  pope  grew 
up  above  all,  and  the  wicked,  or  lawless  one,  was  fully  mani- 
f&sted  and  revealed.  His  coming  is  after  the  energy  of  Satan, 
&c.,  and  does  it  require  any  particular  proof  that  the  preten 
sions  of  tlie  pope,  and  the  cornipticm  of  the  church  of  Rome, 
are  all  supported  and  authorized  by  feigned  visions  and  mira 
cles;  by  pious  frauds  and  impositions  of  every  kind?  But 
how  much  soever  the  'man  of  sin  may  be  exalted,  and  how 
long  soever  he  may  reign,  yct-at  last,  Tlie  Lord  shall  consume 
him,  &c.  Tiiis  is  partly  taken  from  Isn.  xi.  4.  (And  with  the 
breath  of  His  lips  shall  he  slay  the  zcickcd  one)  where  the 
Jews  put  an  e.uphasis  upon  the  words  the  wicked  ove,  as  ap- 
pears from  the  Chaldee;  which  renders  it,  'He  shall  destroy 
tlie  loicked  Roman.'  If  the  two  clauses,  (as  is  said  in  the  note 
on  ver.  8  )  relate  to  two  di/Tereut  oveiils,  the  meaning  is,  '  that 
the  Lord  Jesus  shall  gradually  consume  him  with  the  free 
preaching  of  the  Gospel :  and  shall  utterly  destroy  him  at  Hi.s 
second  coming,  in  the  glory  of  the  Father.'  The  former  be- 
gan to  take  effect  at  the  Reformation  ;  and  the  latter  will  be 
accomplished  in  God's  appointed  time.  Tlje  man  nf  sin  is 
now  upon  the  decline,  and  he  will  be  totally  abolished  when 
Christ  shall  come  in  judgment.  Justin  Martyr,  Tertnllian, 
Origan,  Lactantius,  Cyril  of  .Jerusalem,  Ambrose,  Hilary, 
Jerome,  Angustine,  and  Chrysostom,  give  much  the  same  in- 
torjiretation  that  has  here  been  given  of  the  whole  passage. 
And  it  must  be  owned,  that  this  is  the  genuine  meaning  of  th-i 
apostle;  that  this  is  only  consistent  with  the  context;  that 
every  other  interpretation  is  forced  and  unnatural ;  that  this 
is  liable  to  no  material  objection  ;  that  it  coincides  perfectly 
with  Daniel;  that  it  is  agreeable  to  the  tradition  of  the  primi- 
tive church;  and  that  it  has  been  e.vactly  fulfilled  in  all  ils 
particulars;  which  cannot  be  said  of  any  other  interpretation 
whatever.  Such  a  prophecy  as  this  is  an  illustrious  proof  of 
Divine  revelation  ;  and  an  excellent  antidote  to  the  p  lison  of 
popery."  See  the  Dissertations  on  the  Prophecies ;  and 
Dodd,  as  above. 

10.  Dr.  Macknight  proceeds,  in  general,  on  the  plan  of 
Bishop  Newton;  but,  as  he  thinks  tliat  the  apostle  had  tiie 
prophecy  of  Daniel,  in  chap.  vii.  and  viii.  p.irticiilarly  in 
view,  he  collates  his  words  with  those  of  the  prophet,  in  the 
following  way . 
3.  That  man  of  sin  he  revealed,  the  son  of  perdition. — 
'O  ai/QptoJToj  TT}^  afinpriaq,  h  viog  rri^  niroXtuag.  "  The  arti 
cle,"  says  he,  "joined  to  these  appellations,  is  einphatical,  as 
in  the  former  clause,  importing  that  the  ancient  prophets  had 
spoken  of  these  persons,  though  under  difl'eient  names,  par- 
ticularly the  prophet  Daniel,  whose  description  of  the  little 
horn,  and  blasphemous  king,  agrees  so  exactly  in  meaning 
with  Paul's  description  of  the  man  of  sin,  and  son  of  perdi- 
tion, and  lawless  one,  that  there  can  be  little  doubt  of  their 
being  the  same  persons  ;  but  this  will  best  appear  by  a  coiu- 
p;irison  of  the  passages  : 

2  Thess.  ii.  3.— .^nd  that  man  Dan.  vii.  21.— Anil  the  same 
of  sin  be  revealed,  the  son  of  hommadewaricithlhesainls, 
perdition,  and  prevailed  against  tliem. 

25. — And  hcshall  speak  great 
words  again.st  the  Most  Iligli ; 
and  shall  wear  out  the  saints 
of  the  Most  High. 
2Thess.  ii.  4. — Who  opposeth      Dan.  xi.  36.— And   the  king 
and  e.valteth  himself  above  all    shall  do  according  to  his  will , 
that  is  called  God,  or  that  is    and    he    shall    exalt   himself 
icorshippcd.  ;    so   that   he,  a.s     above   every  God,  and   shall 
God,  sitteth  in  the  temple  of    speak    marvellous    things   a- 
God,  showing  himself  that  he    gainst  the  God  of  gods, 
is  God.  Dan.  viii.  2.^.— He  shall  also 

stand  up  against  the  Prince  of 
princes. 
2  Thess.  ii.  7.— Only  he  who      Dan.  vii.  S.— 1  considered  the 
now  letteth,  itill  let,  until  he    horns,  and  behold,  therecame 


be  taken  out  of  the  way. 


2  Thess.ii.  3.— And  then  shall 
that  wicked  one  be  revealed. 


1  Tim,  iv.  1.— Giving  heed  to 


up  among  them  another  little 
horn,  before  whom  there  wei"a 
three  of  the  first  horns  pluck- 
ed up  by  the  roots. 

Dan.  vii.  25.— .\nd  he  shall 

think   to    change    times  and 

laws,  and  they  shall  be  given 

into  his  hand.  See  Dan.  viii. 24. 

Dan.  xi.  33. — Tn  his  state  he 


seducing  spirits,  and  doc/n'n£s    shall  hoyioar  the  god  nf  forces, 


nf  devils. 


3.— Forbidding  to  marry. 


2  ThcsB.    ii.   8.— Whom   the 


(Mahiizziin,)  gods  who  are 
protectors,  that  is,  tutelary 
ar:gels  and  saints. 

Dan.  xi.  37. — Neil  her  shall  ha 
regard  the  God  of  his  fathera, 
n<ir  the  desire  oftromen. 

Dan.  vii.  11.— I  beheld  then. 


General  obseTvatiom  on  the  man 

Lord  shall  consume  tcith  the   because  of   Ihe  voice  of  the 

Spirit  of  His  mouth,  &nA  shnW  great  words  which  the  horn 

destroy  witli  the  brightness  of  spoke,  I  beheld,  even  till  the 

His  coming.  beast  was  slain,  and  his  body 

destroyed    and    given   to  the 

barningjlame. 

25. — And  they  shall  takeaway 

'  his  dominion,  to  consume  and 

to  destroy  it  to  the  end 


CHAPTER  II. of  sin,  son  of  perdition,  if-e. 

general  cooncils  tu  themselves.  It  was  in  this  period  that  tlio 
worship  of  saints  and  angels  was  introdttted;  celibacy  waa 
Pi-aised  as  tlie  hi^hent  piety;  meats  of  certain  kinds' wen; 
prohibited;  and  a  variety  of  suiiersjtitious  mortifications  of 
the  body  were  enjoined,  by  the  decrees  of  councils,  in  oppo- 
sition to  the  express  laws  of  God.  In  this  period,  likewise, 
idolatry  and  superstition  were  recommended  to  the  people  bv 
false  miracles,  and  every  deceit  which  wickedness  could  sug- 
(;est ;  such  as  the  miracnlms  cures  prett^nded  to  be  performed 


broken  without  hand 

Alter  entering  into  great  detail  in  his  Notes,  he  sums  up  the 
whole  in  the  following  manner : — 

"  Now,  as  in  the  prophecies  of  Daniel,  empires  governed  by 
a  succession  of  kings,  are  denoted  by  a  single  emblem  ;  su'^h 
as,  by  a  part  of  an  image,  a  single  beitst,  a  horn,<&c.  of  a  benst ; 
so  in  Paul's  prophecy,  the  man  of  sin,  and  son  of  perdition, 
and  the  lawless  one,  may  denote  an  impious  tyranny,  exer- 
cised by  a  sucicssion  of  men  who  cause  great  misery  and  ruin 
to  others  ;  and  who,  at  length,  shall  be  destroyed  themselves. 
U  is  tme,  the  papists  contend,  that  one  person  only  is  meant 
by  these  appellations,  because  ttiey  are  in  the  singular  num- 
ber, and  have  the  Greek  article  prefixed  to  them.  But  in 
Scripture  we  find  otlisr  words  in  the  singular  number,  with 
the  iirticle,  used  to  denote  a  multitude  of  persons  ;  for  exam- 
ple, Rom.  i.  17.  6  iiKaiii,  the  just  one  bi/fiillh  s/inll  live;  lli.'it 
is,  all  just  persons  whatever.  Tit.  i.  7.6  fjnirx-offoj,  the  bishop 
viHst  be  blameless  ;  that  is,  all  bishops  must  be  so.  2  John  v.  7. 
hirXnvis,  the  deceiver,  signifies  many  deceivers;  as  is  plain 
from  the  preceding  clause,  where  many  deceivers  are  said  to 
hare  gone  out.  In  like  manner,  the  false  teachers,  who  de- 
ceived Christ's  servants,  to  commit  fornication  and  idolatry, 
urn  called,  thit  iromnn  Jezehel,  Rev.  ii.  20.  and  the  whore  of 
Babylon,  Rev.  xvii.  r>.  and  in  this  Prophecy,  ver.  7.  the  Ro- 
man emperors,  and  magistrates  under  them,  are  called 
0  KjTtx'ov,  he  who  rextraineth. — Fartlier,  a  succession  of  per- 
sons, arising  one  after  another,  are  denoted  by  apppllitions  in 
111'"  singular  number,  witli  tlie  article:  for  example,  the  sue- 
ce.^sion  of  the  Jewish  high-priests,  is  thus  denoted  in  the  laws 
concerning  them;  Lev.  xxi.  10,  15.  Numb.  xxxv.  25— 2^.  As 
also  the  succession  of  the  Jewisll  kings,  Deut.  xvii.  14.  1  Sam. 
viii.  11.  From  these  examples,  therefore,  it  is  plain  that  tlie 
names,  mnn  of  sin,  son  of  perdition,  lawless  one,  although  in 
the  singular  number,  and  witli  the  article  prefixed,  may,  ac- 
cording to  the  Scripture  idiom,  denote  a  multitude,  and  even 
a  succession  of  persons,  arising  one  after  another. 

"The  facts  and  circumstances  mentioned  in  these  prophe- 
cies, are,  for  the  most  part,  so  peculiarly  marked,  that  tliey 
will  not  easily  apply,  except  to  the  persons  and  events  intend- 
ed by  the  Spirit  of  God.  And  therefore,  in  every  case,  whore 
diiTorcnt  interpretations  have  b.^eii  given  of  any  prophecy, 
the  proper  metlmd  of  ascertaining  its  meaning  is,  to  compare 
the  various  events  to  which  it  is  thought  to  relate,  with  the 
words  of  the  prophecy ;  and  to  adopt  that  as  the  event  intend 


Dnn.  viii.  25.— He  shall  be    by  the  bones,  and  other  relics  of  the  martyrs,  in  order  to  in- 
^v^r,  ,^iii>„.,f  h..M,i  "  ,iu,.e  t),g  ignorant  vulgar  to  worship  them  as  mediators ;  tlio 

feigned  visions  of  angel.<5,  who  they  said  had  appeared  to  this 
or  that  hermit,  to  recommend  celibacy,  fastings,  mortifications 
of  the  body,  and  living  in  solitude;  the  appiritions  of  souls 
from  purgatory,  who  begged  that  certain  superstitions  might 
be  practised,  for  delivering  them  from  that  confinement;  bv 
all  which,  those  assemblies  of  ecclesia.stics,  who  by  their  di-- 
crees  enjoined  these  practices,  showed  themselves  to  be  the 
man  of  sin,  and  lawless  one,  in  his  first  form,  whose  coming 
was  to  be  with  all  power,  and  signs,  and  miracles  of  false- 
hood :  and  who  opposed  every  one  that  is  called  (;od,  or  that 
is  worshipped.  For  these  general  councils,  bv  introducing  the 
worship  of  saints  and  angels,  robbed  God  ot  the  worship  due 
to  him;  and,  by  substituting  saints  and  angels,  as  medialors, 
in  the  place  of  Christ,  they  degraded  Him  from  his  office  an 
Mediator,  or  rendered  it  altogether  useless.  However,  lliougli 
they  thus  opposed  God  and  (Jhrist,  by  their  unriglueous  de- 
crees, yetiiid  they  not  exalt  themselves  above  eveVy  one  whi» 
is  called  God,  or  an  object  of  worship  .  neither  did  tiiey  sit  yet 
in  the  temple  of  (Jod  as  t;od,  and  openly  show  themselves  to'bo 
Gf)d.  These  bl.isphemoiis  extravagancies  were  to  be  acted  in 
after  times,  by  a  number  of  particular  persons  in  succession,  I 
mean  by  the  bishops  of  Rome,  after  tlie  power  of  the  f -'hristiaii 
Ronnn  emperors,  and  of  the  magistrates  under  them,  was 
taken  out  of  the  way.  For  the  bisliops  of  that  see,  having 
very  early  obtained  from  the  Christian  emperors  decrees  in 
their  own  favour,  soon  raised  themselves  above  all  other 
bishops  ;  and.  liy  a  variety  of  artifices,  made  the  nuthoritv  and 
inlluenceof  the  wlicd-;  body  of  the  clergy  centre  in  themselves  ; 
and  claimr-rf  that  infallible  authority,  which  was  formerly  exer- 
cised by  general  councils,  of  making  articles  of  faith, 'and  of 
establishing  rules  of  discipline  for  the  whole  Christian  com- 
munity ;  and  of  determining,  in  the  last  resort,  all  differences 
among  the  clergy  ;  and  of  anathematizing  every  one  who  did 
not  submit  to  their  unrighteous  decisions.  In  this  manner  did 
the  bishops  of  Rome  esUibhsh,  in  their  own  persons,  a  spi- 
ritual dominion  over  the  whole  Christian  world..  But  not  con- 
tent  Willi  this  height  of  power,  by  dexterously  employing  the 
credit  and  inllnence  which  the  ecclesiastics,  now  devoted  to 
their  will,  had  over  the  laity,  in  all  the  countries  where  they 
lived  ;  they  interfered  in  many  civil  matters  also,  till  at  len^tii 
they  reared  that  intolerable  fabric  of  spiritual  and  civil  ty- 
ranny conjoined,  whereby  the  understandings,  the  person's, 
and  the  properties,  not  of  the  laity  otilv.  but  also  of  the 
clergy  themselves,  have,  for  a  long  time,'  been  most  griev- 


ed, wliich  most  exactly  agrees  in  all  its  parts  to  the  prophetic  |  ously  enthralled,  in  all  the  countries  where  Christianity  was 
description.  professed. 


"According  to  this  rule,  though  many  dilTerent  interpreta- 
tions have  been  given  of  the  prophecy  under  consideration, 
that,  in   my  opinion,  will  appear  the' best   founded,  which 


'This  height,  however,  of  spiritual  and  civil  tyranny  uni- 
ted, tlie  bishops  of  Rome  did  not  attain,  till,  as  the  apostle  fore- 
told, that  which  restrained  was  :.'ken  out  of  the  w,ay  ;  or,  till 


makes  it  a  prediction  of  the  corruptions  of  Christianity,  which    an  end  was  put  to  the  authority  of  the  Roman 


emperors  in  the 

ing- 

tbn 

ps  of  Home  madi; 


A.  D.  312.  and,  by  a  gradual  progress,  ended  in  tlie  mon.strous  '  themselves  the  sovereigns  of  Rome,  and  of  its  territory  ;  and 
orrorsand  usurpations  of  the  bishops  of  Rome,  when  tlie  re- j  so  became  the  little  horn  which  Daniel  beheld  comin"  ni) 
p  raining  power  of  the  emperors  was  taken  out  of  the  way  by  among  the  ten  horns,  and  which  had  Ihe  eyes  of  a  man,  and 
the  incursions  of  the  barbarous  nations,  and  the  breaking  of  a  month  speaking  great  things  ;  to  show,  that  its  dominion 
tlie  empire  into  the  ten  kingdoms,  prefigured  by  the  ten  horns  i  was  founded  on  the  deepest  policy  ;  and  that  its  strength  con- 
ol  uani.  ]  s  fourth  beast.  Now,  to  be  convinced  of  this,  we  need  sisted  in  the  bulls,  cxcominiiiiications,  and  anathemas,  which, 
only  compare  the  rise  and  progress  of  the  Papal  tyranny,  with    with  intolerable  audacity,  it  uttered  against  all  who  opposed 


the  descriptions  of  the  man  of  sin,  and  of  the  mystery  of  ini- 
guity,  given  in  the  writings  of  Daniel  and  Paul. 

"And  firet,  we  have  shown,  in  note  I,  on  ver.  7.  that  the 
mystery  of  iniquity,  or  the  corrupt  doctrines  which  ended  in 
the  errors  and  usurpations  of  the  see  of  Rome,  were  work  in" 


its  usiirpations.  And,  in  process  of  time,  the  bishops  of  Rome, 
having  got  possession  of  three  of  the  kingdoms  into  which  the 
western  empire  was  broken,  signified  by  three  of  the  horns 
of  Daniel's  fourth  beast,  being  plucked  up  by  the  roots  before 
j  the  little  horn,  they  called  themselves  the  ricars  of  Christ,  on 


secretly  in  tlie  apostle  sday,  as  he  affirms,  ver.  7.  and  that  the  pretence  that  Christ  had  transferred  His  whole 'authority  to 
power  01  the  Roman  emperors,  and  of  the  magistrates  under  them.  They  also  thought  to  change  times  and  laws,  as  Daniel 
them,  was  that,  which  then,  and  during  the  succeeding  ages,  foretold  :  for,  as  tlie  vicars  of  Christ,  they  assumed  the  power 
restrained  the  viystery  of  intqult;/  in  its  working,  and  the  of  saving  and  damning  men  at  their  own  pleasure  ;  and  alter. 
i>wn  0/  sin  from  revealing  himself  For,  while  the  power  of  cd  the  terms  of  salvation,  making  it  depend,  not  on  faith  and 
the  state  continued  in  the  hands  of  the  heathen  rulers,  and  holiness,  but  on  the  superstitious  practices  which  thev  had 
wnile  they  employed  that  power  in  persecuting  the  Christians,  established  ;  and  sold  the  pardon  of  sins  past,  and  even  the  li- 
the corrupt  doctrines  and  practices  introduced  by  the  false  berty  of  sinning  for  the  future,  for  money.  Moreover,  they 
teachers  did  not  spread  so  fast  as  otherwise  they  would  have  openly  made  war  with  the  saints,  who  resisted  theii-  corrupt 
<ionp.  At  least  they  were  not  produced  to  public  view  as  the  doctrines  and  practices,  and  prevailed  against  tliein,  and  wore 
(lecisioiis  of  heaven,  to  which  all  men  were  bound  to  pay  im-  out  the  saints  of  the  Most  High  ;  for,  by  the  cruel  and  bloody 
piicii  oDedienc<'.  But,  after  the  heathen  magistrates  were  \  persecutions  which  they  obliged  the  princes  who  acknow- 
i.iKen  out  of  the  way,  by  the  conversion  of  gonstantine,  and  i  iedged  their  authority,  to  carry  on  against  those  who  adhered 
niter  he  and   his  successors  called  the  Christian  bislioi     -■■•-■-•  ■  •  •    ' 


anathenriatizing   all   who    r.jectod    their  decrees:   a  claim,  !  sumcd  the  right' of  conferring  kingdoms,  and  of 'depo''sinK 
wnicii,  in  alter  time.«,  the  bishops  of  Rome  tiansferrcd  fioni    princes  ;  and  actually  deposed  some,  with  the  help  of  the  ncs 

293 


('hristians  should  pray  for 


II.  THESSALONIANS. 


the  success  of  live  Gospel 


Innlates  of  their  coninmniim,  who  put  their  mandates  in  exe 
cution.  f.astly,  to  rcinier  this  exercise  of  tlieir  tyranny  tlie 
more  pfTectiial,  ,tliey  arrogatea  tlie  power  of  loosing  subjects 
from  tlieir  oaths  nl  jllloi^iaiice  ;  wKfrcby  tliey  made  voiU  the 
most  sacred  nf  all  moral  obligations,  the  olilisjation  of  allegiance. 
Bui  this  impious  sclieme  of  false  (Joctrine,  and  tlic  spiritual 
tyranny  built  upon  it,  agreeably  to  the  predictions  of  tlie  pro- 
lihet  Daniel,  aii'l  of  the  apostle  Paul,  began  at  the  Reformation 
to  be  consumed  by  the  breatli  of  the  Lord's  moutli ;  that  is, 
liy  the  Scriptures  put  into  the  liaiids  of  the  laity,  and  by  the 
preacliing  of  true  doctrine  out  of  the  Scriptures. 

''Upon  tfie  wliole,  I  think  every  impartial  person,  who  at- 


llie  person  from  whose  moutli  it  proceeded."     See  Dr.  Mack- 
nielli's  Commentary  and  Notes,  Vol.  III.  page  100,  &c. 

With  all  tliis  evidence  before  him,  the  intelligent  reader 
will  now  be  ejiabled  to  judge  for  himself,  and  to  adopt  for  his 
own,  tliat  opinion  which  appears  to  be  tlie  best  supported  by 
circumstances  and  facts.  The  labours  of  the  above  learned 
men  have  certainly  nurrowefi  l\ie  principal  subjects  of  inqui- 
ry; and  we  may  now  safely  state  that,  in  this  very  obscure 
prophecy,  the  Spirit  of  Cod  had  in  view  either  the  Jewish,  or 
an  apnstale  Christian  church,  possessing  great  spiritual  and 
secular  iiifluence  and  jurisdiction.  That  the  words  appear 
to  apply  best  to  the  conduct  of  many  of  the  popes,  and  the 


lentivoly  considers  the  foregoing  sketch,   must  be  sensible  \corrnplions  of  the  Romish  church,  need  no  proof;    but  to 
Ihat,  in  the  bishops  of  Rome,  all  the  cliai-acters  and  actions  i  wiiicli  of  tliese  churches,  or  to  what  other  church  or  system 


ascribed  liv  D^iniel  to  the  liltle  horn,  and  by  Paul  to  the  man 
cfsin,  and  llin  tnwlfiss  one,  arc  cleaily  united.  For,  according 
tu  tlie  strong  workings  of  Satan,  witli  all  power,  and  signs, 
and  miracles  of  falsehood,  tliey  have  oiiposed  Christ,  and  ex- 
alted themselves  above  all  that  is  called  God,  or  an  object  of 
worship;  and  have  long  sat  in  the  temple  of  God,  as  God, 
showing  themselves  tliat  tliey  are  God  :  that  is,  tlicy  exercise 
I  lie  power  and  prerogatives  of  (Jod.  And  seeing,  in  the  aeqiii- 
r;illon  and  e.^ercisc  of  their  spiritual  tyranny,  they  have  trani- 
(iled  u)i'>n  ail  laws,  liiiman  anil  divine;  and  have  encouraged 
liieir  voiarirs  in  the  most  enormous  acts  of  wickedness,  the 
:-pirit  of  (Jod  has,  with  the  greatest  pmpriety,  given  them  the 
.■;p|iellations  of  the  man  of  sin,  the  son  of  perdition,  and  the 
lawless  one.  Farther,  as  it  is  said,  the  man  of  sin  was  to  he. 
leveiilril  ill  his  season,  there  can  be  little  doubt  that  the  dark 
ages,"  in  whii-h  all  learning  was  overturned  by  the  irruplioh 
of  the  uiuiheni  barbarians,  were  the  season  allotted  to  the 
man  of  sin,  for  revealing  himself.  Accordingly,  we  know, 
that,  in  these  ages,  the  corruptions  of  Christianity,  and  the 
usurpations  of  the  clergy,  were  carried  to  the  greatest  height. 
Ill  short,  the  annals  of  the  world  cannot  produce  persons  and 
events  lo  which  the  tilings  written  in  this  passage  can  be  ap- 
plied with  so  much  litne.ss  as  to  the  bishops  of  Rome.  Why 
ihi-n  sTiould  ue  be  in  any  doubt  concerning  the  interpretation 
and  .•ipplication  of  this  fauKjiis  prophecy  7 

'*  At  the  conclusion  of  our  explication  of  thn  prophecy  con- 
cerning the  iiian  of  sin,  it  may  be  proper  to  observe,  that  the 
events  liH-etcild  in  it,  being  such  as  tiever  took  place  in  the 
wmid  befnre,  and,  in  all  probability,  never  will  tftke  place  in 
It  again;  llie  foreknovvledge  of  them  was  certainly  a  matter 
out  of  Ihe'rcaCh  of  human  conjecture,  or  foresight.  It  is  cvi- 
<lent,  thereffire,  that  this  prophecy,  which  from  the  beginning 
has  stood  oh  record,  taken  in  conjunction  with  the  accom- 
]ilishment  of  it  verified  by  the  concurrent  testimony  of  histo- 
ry, affords  an  illustrious  proof  of  the  Divine  original  of  that 
revelatioh  of  Wliiiih  it  makes  a  pait,  and  of  the  insjMration  of 


we  sliould  apply  thern,  some  men,  as  eminent  for  their  piety 
as  for  their  learning,  hesitate  to  declare:  yet  I  must  acknow- 
ledge, that  the  most  pointed  part  of  the  evidence  here  adduced, 
tends  to  fix  the  wliole  on  the  llomisli  church,  and  on  none  other. 
Whatever  may  be  intended  here  by  the  words  mystery  of 
iniquity,  we  may  safely  assert,  that  it  is  a  ■mystery  of  iniijuity 
to  ileiiy  the  use  of  tlie  Sacred  Scriptures  tu  the  comnio^i  peo- 
ple :  and  that  the  church  that  does  so,  is  afraid  to  come  to  the 
light.  Notliing  can  bo  innre  iireposterous  and  monstrous,  than 
to  call  people  to  embrace  the  doctrines  of  Christianity,  and 
refuse  them  the  opportunity  of  consulting  the  book  in  which 
they  are  contained.  Persons  who  arc  denied  the  use  of  tho 
Sacred  Writings,  may  be  minnif'acnirr/l  into  different  forms 
and  niiiiles  ;  and  be  inerhanicully  Wd  to  believe  certain  dog- 
mas, and  perform  certain  religious  acts;  but,  witlmiit  the  use 
of  the  Scriptures,  they  never  can  be  intelligent  Christians  ; 
they  do  nolseairli  tlie  Scriptures,  and  therefore  they  cannot 
know  Him  of  whom  these  Scriptures  testify.  The  mystery 
ofiniipiily  contained  in  this  prohibition,  ivories  woir,  and  haa 
worked  long  ;  but  did  it  work  in  the  apostles'  times?— Did  it 
work  in  the  cliurcli  at  Thessalonica7— Is  it  possible  that  the 
present  crop  should  have  been  produced  from  so  remote  a 
seed  ?  What  does  that  most  solemn  adjuration  of  the  apostle, 
1  Thess.  V.  27.  mean  1  J  charge  you  by  the  Lard,  that  this 
epistle  he  read  unto  all  the  holy  hretlir'en.  Why  was  such  a 
charge  neces.sary? — Why  should  it  be  given  in  so  awful  a 
manner?  Does'it  not  absolutely  imply,  that  there  would  bo 
attempts  made  to  keep  all  the  holy  brethren  from  seeing  this 
epistle  ?  And  can  we  conceive  that  less  was  referred  to  in 
the  deliveiy  of  tliis  very  awful  adjuration  1  Tyns  mystery  oj 
iiiitjuity  i\\i\  work  then,  in  the  Christian  church  :  even  then, 
attempts  were  made  t(*  hide  the  Scriptures  from  the  common 
people.  And  docs  not  this  one  consideration  serve  more  to 
identify  the  prophecy  than  any  thing  else?  Let  hiui  that 
i-eadeth  understand. — See  the  notes  on  1  Thess.  v.  27.  and  at 
the  end  of  Uiat  chapter.- 


CHAPTER  III. 

The  apostle  recommends  himself  and  his  hrethren  to  the  prayers  of  the  church,  that  their  preaching  might  he  succef>sful ; 
and  that  tliri/  might  hr  delivered  from  uncleed,  men,  1,  2.  Expresses  his  confidenre  in  (ioil,  and  them  ;  and  prays  that 
they  mail  paiinitli/  ipiiit  for  the  coming  of  Christ,  3— .5.  Gives  tliem  directions  concerning  strict  disci jilinc  in  the  cliurch  ; 
and  sho'ies  how  he  and  liis  fellow-lahourers  had  hehared  amc/ng  them  ;  not  availing  thfmsc'lres  qf  tlieir  own  power  and 
authority,  6—9.  Shows  them  how  to  treat  disorderly  and  idle  people;  and  not  to  get  ifeary  in  fcell-doing,  10— 1.3. 
Directs  them  not  to  associ^ite  with  those  who  obey  not  the  orders  contained  in  this  epistle,  14,  15.  Prays  that  they  may 
have  increasing  peace,  16.  And  concludes  with  his  salutation  and  benediction,  17,  IS.  [A.  M.  cir.  405G.  A.  D.  cir.  52. 
A.  n.  C.  805.    An.'Claudii  C-esar.  Aug.  12.1' 


I^^INAM.Y,  brethren,  "  pray  for  us,  that  the  word  of  the 
''    Lord  !>inay  have  free  course,  and  be  glorified,  even  as  it 
is  with  you  : 

2  Atid  •=  that  we  may  be  delivered  from  ^  unreasonable  and 
wicked  men  ;  •■  for  all  men  have  not  faith. 

3  Bui  'the  t,ort)  is  fai'tlifu),  wlio  shall  stablish  you,  and  E  keep 
yon.  from  evil. 

4  And  '■  we  have  confidence  in  the  r.oid  touching  you,  that 
ye  both  do  and  will  do  the  things  \yhich  we  command  you. 

nEnli  ('..19.'  C;\  1.3.  1  Th«.B  j.fTi -b  Or.  n 
Plril.-E  Arl9'?-!;?1.  Ilf.m.  111.  le.-fl  Cnr.l  9.  IT 
n.-li2Cor.r.l(">.  «ul'.6.  111.- 1  1  (:hron.'..'9. 18. 


NOTES.— Ver^o  1 .  Finally,  hrethren]  The  words  to  Xoittov, 
do  not  xncan  finally,  huf.  fartli£r7nore—to  come  to  a  conclu- 
sion— what  remains  is  this — 1  shall  only  add — any  of  these 
phrases  ex]iresses  the  sense  of  the  original. 

Pray  for  us]  God,  in  the  order  of  His  grace  and  provi- 
dence, lias  made  even  the  success  of  His  Gospel  dependent, 
111  a  certain  measure,  on  the  prayers  of  His  followers.  Why 
He  should  do  so,  we  canmit  tell  ;  but  that  He  has  done  so,  we 
know  :  and  they  are  not  u  little  criminal  who  neglect  to  make 
I'ervenl  roipplications  for  the  prosperity  of  the  cause  of  God. 

l\Tuy  hare  free  course]  They  were  to  pray  that  the  doctrine 
of  the  Lord,  o  Xoyiis  tov  Ku^jiud,  might  run,  Tfic\n,  an  allusion 
lo  the  races  in  the  Olympic  gauies  :  that,  as  it  had  already  got 
into  the  Sladium,  or  raci-coui-se  anij  had  started  fairly,  so  it 
might  run  nn,  gel  to  the  goal,  and  he  glorified,  i.  e.  gain  the 
irown,  appoin.tet)  for  him  tlial  should  gel  first  to  the  end  of  the 
course. 

2.  Unreosoiiuhle  and  wiil.ed  me7i.  The  word  aroirwi', 
which  we  translate  nnreasunalile,  signifies  rather  disorderly, 
inimanagrahle,  persons  out  of  their  plar-"  :  under  no  disci- 
pline; regarilless  of  law  and  restraint;  and  over  acting  agree 
ably  to  Ihe  disorderly  and  unreasonable  iiii'pulse  nf  their  own 
minds.  '  '  '' 

/'uj    ull  i)r;n  have  not  faith\    'I'lie  word  'T'T 

'2y4  ^■:''V*»«- 


.'3  And  '  the  Lord  direct  your  hearts  into  the  love  of  God,  an4 
k  into  the  patient  waiting  for  Christ. 

G  Now  we  command  you,  brethren,  in  the  name  of  our  Lord 
Jesus  Christ,  I  that  ye  withdraw  yourselves  ■"  from  every  bro. 
tlicr  that  walketh  "disorderly,  and  not  after  "the  tradition 
which  he  received  of  us. 

7  For  yourselves  know  ^  how  ye  oijgh!  to  foliviyv  us  :  for  i  wq 
behaved  not  ourselves  disorderly  among  you  ; 

8  Neither  did  wc  cat  any  nian's  bread   for  nought ;    but 

It  Or,  ll.e  pa-lcnrr  ,.f  Clnisl.  1  TneK!,1.3,-l  l!oni.  Ifi  17.  Verse  14.  1  Tiin.6  5. 
S.Iolin  10— in  I  for. r^  11,  U  — n  I  'riii-ss.l.  II.&,  5. 1 1,  Vcr.'ell,  12,  iA.—oCU.2M.— 
p  I  (;or.4.1fi.&ll.l.   I  'l'hes3.1.6,  7.-q  I  Thess.a.lO. 


doubt,  to  he  taken  hero  for  fidelity,  or  trustworthiness,  and 
not  (in- faith ;  and  this  is  agreeable  to  the  meaning  given  to  it 
in  tlie  very  next  verse  :  but  the  Lord  is  faithful,  TTiros  oc  erit' 
6  Kvpiuf. 

There  are  many  even  of  those  who  have  received  a  measure 
of  the  Divine  light,  in  whom  we  cannot  confide  ;  they  are  ir- 
regular, disorderly,  and  cannot  be  brought  under  regular  dis- 
cipline :  to  these  wc  cannot  trust,  cither  ourselves,  or  any 
thing  that  concerns  the  cau.se  of  God.  But  the  Lord  is  worthy 
of  yiHir  whole  confidence  ;  doubt  Him  not :  He  will  establish 
you,  and  keep  you' from  any  evil  to  which  you  may  be  expo- 
sed by  these  or  such  like  pej-aons. 

3.  From  evil]  ^^ro  tov  Kiirnpov,  may  be  translated  from  the 
devil,  or  from  the  evil  oue.  'Ihey  had  disorderly  men,  wicked 
iiieii,  ami  the  evil  one,  or  the  devil,  to  contend  with:  God  alone 
could  support  and  give  them  the  victory  :  He  had  promised  lo 
do  it.  and  He  might  ever  be  confided  in  as  being  invariably 

4.  And  we  hare  confidence]  We  have  no  doubt  of  God's 
kindness  towards  yoii ;  He  loves  you,  and  will  support  you  ; 
and  we  can  confide  in  you,  that  ye  are  now  acting  as  we  have 
desired  you,  and  will  ronliniie  so  to  do. 

5.  The  Lord  direct  your  hearts  into  the  lore  of  God]  The 
/o\-e  o*"  God  is  llio  giand  in-itive  niid  principle  of  obedience 


/■ 


The  conclusion^  and 


CHAPTER  III. 


apostolical  bcntdlction. 


•  wrought  Willi  labour  and  travail  night  and  day,  that  we  might 
not  he  cliargeable  to  any  of  you  : 

9  •  Nut  because  we  have  nol  power,  but  to  make  'ourselves 
on  ensample  unto  you  to  follow  us. 

10  For  even  when  we  were  with  you,  this  wo  commanded 
you,  "that  if  any  would  not  work,  neither  should  he  eat. 

11  For  we  hear  that  there  are  some  '  whicli  walk  amongyou 
disorderly,  »  working  not  at  all,  but  arc  busy-boilies. 

12  *  Now  them  that  are  such,  we  commund  and  exhort  by 
our  Lord  .Icsus  Christ,  ^  that  with  quietness  they  work,  and 
eat  their  own  bread. 

13  But  yc,  brethren,  'be  *  not  weary  in  well  doing. 

14  And  if  any  man  obey  not  our  word  i>by  lliis  epistle,  note 

r  Acis  18.3.&aO.:M.  2  ("or. 11. 0.  1  Tln-w."?  P.— 3  I  Cor.n.i>.  1  Tlitss.?  C— l  Vor. 
r.-il<!cn.S  19.  1  The5^..4  II -V  VT.t;-^rnieM.4.11.  lTiin.5.13.  lPn.4.15.— 
I  I  ■nifcM.4. 11.— y  i;ph.4.i»J.-i  0»l  6.9. 


this  must  oceupy  your  hearts  :  the  heart  is  irregular  in  all  its 
Workings;  fJoil  alcuie,  by  Flis  Spirit,  can  direct  it  iuloHis  love, 
and  J('if>p  it  rigJil :  KarcvOvfat,  give  a  proper  direction  to  all 
it-s  passions ;  and  keep  them  in  order,  regularly,  and  purely. 

The  patience  of  Christ.]  Such  patienci',  under  all  your  suf- 
ferings and  pereecutions,  as  Christ  manifesti-d  under  Ilis.  H.- 
bore  meekly  the  contradiction  of  sinners  against  Himself ;  a'lid, 
when  He  was  reviled,  He  revilod  not  again. 

0.  That  yc  irilhilriiw  i/nnr.tvlrcs]  Have  no  fellowsliip  with 
those  who  will  not  submit  to  proper  dLscipIine:  who  do  not 
keep  their  place ;  uratrrtoj,  such  as  are  out  of  (lieir  ran/-,  and 
ae.t  according  to  their  own  wills  and  cnprin's  ;  and  particu- 
larly such  as  were  idle  and  biisxj  bodies.  These  lie  had  or- 
<lered,  1  Thess.  iv.  II,  12.  that  they  should  .itudy  to  be  quiet, 
vtind  their  own  business,  nnd  work  with  their  liands ;  but 
it  appears  that  they  had  paid  no  attention  to  this  order  ;  and 
now  lie  desires  the  church  to  exclude  such  from  their  com- 
iiumiou. 

And  not  after  the  tradition]  Tliis  evidently  refei-s  to  the 
orders  contiiined  in  lUi^  first  epistle  ;  and  that  first  epistle  was 
the  tradition  which  they  had  received  from  him.  It  was, 
liierefore,  nounwritten  word;  no  uncertain  sai/insc,  handed 
tdiout  from  one  to  another;  but  a  part  of  the  rrr  elation  whicli 
iioi  had  given,  and  which  >l)ey  found  in  the  body  of  his  epis- 
tle. Tliese  are  the  only /vae/i'tzojis  which  tlie  cluu'ch  of  Cod 
Is  called  to  regard. 

7.  ^\'e  behaved  not  oitrsc.lres  disorderly)  Ovk  riraKTijcraftev, 
tee  did  not  go  out  of  our  rank  ;  we  kept  our  place,  and  dis- 
charged all  its  duties. 

S.  Neither  did  tee  eat  any  inan^s  bread  for  nought]  We 
jiaid  for  what  wo  bought ;  and  worked  with  our  hands  that 
we  might  have  money  to  buy  what  was  necessary. 

Labour  and  travail  night  and  day]  We  were  incessantly 
employed  ;  cither  in  preacliing  the  (Jospel,  visiting  from  house 
to  lioiise,  or  working  at  our  calling.  .\s  it  is  very  evident  that 
the  church  at  Tlies.salonica  was  very  pious,  and  most  alfec- 
tionately  attached  to  the  apostle,  they  must  have  been  very 
jmor,  seeing  he  was  obliged  to  work  hard,  to  gain  himself  the 
necessaries  of  life.  Had  they  been  able  to  support  hini,  he 
\Tould  not  have  worked  tcith  labour  and  travail,  night  and 
tlay,  that  he  might  nol  be  burthensome  to  tliein  :  and  as  we 
may  presume  that  they  were  very  noor,  he  could  not  have  got 
his  support  among  the'm  without  adding  to  their  burthens.  To 
Ihis,  his  generous  mind  could  not  submit :  it  is  no  wonder, 
therefore,  that  he  is  so  severe  against  those  who  would  not 
labour,  but  were  a  burthen  to  tlie  poor  followers  of  (Jod. 

0.  \ot  because  tec  have  iiot  power]  We  have  tlie  power, 
ose  behalf 


eiuvatav,  the  right  to  be  maintained  by  those  in  whose  bcha! 
■  labour.     'JVtC  labourer  is  worthy  of  his  hire,  is  a  lua.xii 
,tiniversally  acknowledged  and  respected;  andthey  who  preach 


we 

J  who  pi 
the  Gospel,  should  liv  by  the  (Jaspet:   the  apostle  did   not 


claim  his  privilege,  but,  laboured  for  his  own  support,  that  he 
might  be  an  example  to  those  whom  he  found  otherwise  dis- 
posed ;  and  that  lie  might  spare  the  poor.  See  1  Cor.  ix. 
J,  &c. 

10.  If  any  would  not  work,  neither  should  he  eat]  This  is 
n  just  maxim  ;  and  universal  nature  inculcates  it  to  man.  If 
man  will  reork,  he  may  eat ;  if  he  do  not  work,  he  neither 
can  eat,  nor  should  he  eat.  The  maxim  is  founded  on  these 
words  of  the  Lord,  In  the  sweat  of  thy  brow  thou  shalt  eat 
bread.  Industry  is  crowned  with  God's  blessing;  idleness  is 
loaded  with  Ilis  cvirse.  This  maxim  was  a  proverb  among 
the  .lews.  Men  wlio  can  work,  and  will  rather  support  them- 
selves by  begging,  should  not  get  one  morsel  of  bread.  It  is  a 
sin  to  minister  to  necessities  that  are  merely  artificial. 

11.  Por  we  hear  that  there  are  some]  It  is  very  likely  that 
St.  Paul  kept  up  some  sort  of  correspondence  with  the'Thos- 
salonian  church  ;  for  he  had  heard  every  thing  that  concerned 
their  state,  and  it  was  from  this  information  that  he  wrote  his 
uecond  epistle. 

Disorderly]  Xraxroii,  out  of  their  rank ;  not  keeping  their 
own  place. 

Working  not  at  all]  Either  lounging  at  home,  or  becoming 
religious  gossips  ;  iil^evcpyailioiiei/nvi,  doing  nothing  :— 

^usy-bodies]  Jlr.ptcpya^^ofict'nv;,  doing  every  thing  they 
should  not  not  do  ;  impertinent  meddlers  with  other  people's 
business  ;  prying  into  other  people's  circuinsfmces.  and  do- 
mestic affairs  ;  magnifying,  or  minifying;  mistaking,  "r  un- 
derrating every  thing;  ncwsmongei-s  and  tell-tales  :  an  abo- 
minable race,  the  curse  of  every  neighboiu-liood  where  they 
»ive;  and  a  pest  to  religious  society.    There  is  a  fine  para- 


that  man,  and  *=  have  no  company  with  litm,  that  he  may  be 
aslinmed. 

1.")  'k  Vet  count  him  not  as  nn  enemy, '  but  admonish  him  as  a 
brother. 

16  Now  f  the  Lord  of  peace  himself  give  yon  peace  always 
by  all  means.    Tlie  Lord  be  with  you  all. 

i7  'The  salutation  of  Paul  with  mine  own  hand,  which  is 
the  token  in  every  epistle  :  so  I  write. 

13  *"  The  grace  of  our  Lord  Jesus  Christ  be  with  you  nil. 
Amen. 
11  Tlie  second  epistle,  to  the  Tliessaloiiians  was  written  from 
Atheus. 

a  Qr,  fiunt  not  — b  Or,  si-nify  llml  man  l.y  an  rpUrlt— c  Mall.  IS.  17.  I  Oor.n.  9, 
11.  Vtr.6-d  l.ev.19.17  1  TK«5.S.ll.-e  •l'ii.<.IO.—f  Ho,„  I5.33.j£  10.20.  1  Cor.  14. 
Xi.  SCor.lXU.   I 'niCaa.j.23.-K  I  Cor.l6.-.;l.  Col.4.  IS.-h  Rom  lfi.34. 


numasia  in  the  above  words,  and  evidently  hitended  by  the 
ai.oslln. 

12.  With  quietness  they  work]  Mrrn  jjtrvxiaf,  icilh  silence , 
leaving  their  tale-bearing,  and  ofBcious  intermeddling.  Less 
noise  and  more  work  .' 

That — they  work  and  cat  their  own  bread,]  Their  own 
bread,  because  earned  by  their  own  honest  industry.  What 
a  degrading  thing  to  live  on  tlie  //«»»/_(/ or  mercy  of  another, 
while  a  man  is  able  to  acquire  his  own  livelihood  !  He  who 
can  submit  to  this,  has  lost  the  spirit  of  independence,  anA 
has  in  him  a  beggar's  heart;  and  is  capable  of  nothing  but 
base  and  beggarly  actions.  The  apostli-'.-s  command  is  a  cure 
for  siicli;  and  the  church  of  God  should  discountenance  such, 
and  disown  them. 

Vi.  Be  not  ireary  in  well-doing.]  While  ye  stretch  out  no 
hand  of  relief  to  tlie  indolent  ztnA  lazy,  do  not  forget  the  reai 
poor;  the  genuine  representatives  of  an  impoverished  Christ; 
and  ratlier  relieve  a  hundred  undeserving  objects,  than  pass 
by  one  who  is  a  real  object  of  charity. 

11.  If  any  man  obey  not]  They  had  disobeyed  his  wortl  in 
\\\p,  first  episHe,  and  the  church  still  continued  to  bear  with 
them  ;  now  he  tells  the  church,  if  they  still  continue  to  disre- 
gard what  is  said  to  thein,  and  particularly  his  word,  by  this 
serond  epistle,  they  are  to  mark  them  as  being  totally  Incorri- 
gible, and  have  no  fellowship  with  tliein. 

Some  construe  the  words  Jia  tijj  £ti j-oXrj;,  with  tovtov  ari- 
uciov<jd€,  give  me  information  of  that  man  by  a  letter  :  let  me 
hear  of  his  continued  obstinacy;  and  send  me  his  name. 
This  was  probably  in  order  to  excommunicate  him,  and  ileliver 
him  over  to  Satan,  for  the  destruction  of  the  body,  that  the 
spirit  might  be  saved  in  the  day  of  the  Lord  Jesus.  The 
words  of  the  original  will  bear  either  construction  ;  that  in  the 
text,  orthat  given  above. 

15.  Count  liim  not  as  an  enemy]  Consider  him  still,  more 
an  enemy  to  liiin.=;e!f,  than  to  you  ;  and  admonish  him  as  a 
brother,  (hough  yon  have  ceased  to  hold  religious  communion 
with  him.  His  soul  is  still  of  infinite  value;  labour  to  get  it 
saved. 

10.  The  Lord  of  peace]  Jesus  Christ,  who  is  called  our 
;)Cf(ce,Ephe.s.  ii.l4.and  the  Prince  of  peace,  Isa.  ix.  6.  .May  He 
gix'e  yon  peace,  for  he  is  \\Vi  fountain  and  dispenser  of  it. 

Aiipays]    Itotli  in  vour  consciences,  and  among  yourselves. 

liy  all  means]  llavrt  rpo-z'o  ;  by  all  means,  methods,  oc- 
casions, instruments,  and  occurrences :  peace  or  prosperity 
in  every  forin  and  shape.  * 

Instead  rif  ti/  TraiTi  rpo-oi.  in  every  way,  &c.  tv  ttovti  toitm, 
in  every  plare  :  is  the  reading  of  A'D'FG.  some  others;  with 
the  Vulgate  .lud  Ilala.  Chrysostom,  Anihrosiaster,  Augustin, 
and  others,  have  the  same  reading:  May  God  grant  you  pros- 
perity always,  and  every  where. 

The  Lord  be  7cilh  you  all]  This  is  agreeable  to  the  pro- 
mise  of  our  Lord,  I.o,  1  am  with  you  always,  even  unto  the 
end  of  the  world,  Matt,  xxviii.  20.  May  the  Lord  who  has 
promised  to  be  always  with  His  true  disciples,  be  with  you. 
Christi.nns  arc  the  temple  of  God  ;  and  the  temple  of  God  has 
the  Divine  presence  in  it.  May  you  ever  continue  to  be  His 
church,  that  the  Lord  God  may  dwell  among  you  ! 

17.  The  sahi'atio7i  of  Paul  with  mine  own  hand]  It  is  very 
likely  that  Paul  employed  an  amanuensis  generally,  either 
to  write  what  he  dictated,  or  to  make  a  fair  copy  of  what  he 
wrote.  In  either  case,  the  apostle  always  subscribed  it ;  and 
wro'e  the  salutation  and  benediction  with  his  own  hand  :  and 
this  was  what  authenticated  all  his  epistles.  A  measure  of 
this  kind  would  be  very  necessary,  if  forged  epistles  were 
carried  about  in  those  times. — Sec  the  note  on  1  Cor.  xvi.  21. 
and  see  Colo.s.  iv.  l". 

IS.  The  grace]  The  favour,  blessing,  and  influence,  of  our 
Lord  Jesus  Christ,  be  with  you  all;  be  your  constant  compa- 
nion. .May  you  ever  feel  His  presence,  and  enjoy  His  bene- 
diction I 

Amen.]  So  let  it  be  !  God  grant  it !  This  word,  in  this  place, 
has  more  evidence  in  favour  of  its  genuineness,  than  it  has 
in  most  other  places ;  and  was  probably  added  here  by  the  apos- 
tle himself,  or  by  the  church  of  the  Thessalonians. 

The  subscriptions  to  this  epistle  are  various  in  the  MSS. 
and  Versions.    The  latter  ar«  as  follows  :— 
The  Second  Epistle  to  the  Thessalonians  was  written  from 

Athens. — Common  Greek  text. 
The  Second  Epistle  to  the  Thcssalonians,Avliicliwa.<i  written 
at  Laodjeea  in  Pisidia,  was  sent  by  tl\c  hands  of  Tyclii- 
cua.— SvKiAC. 

295 


Preface. 


I.  TIMOTHY. 


Preface. 


The  end  of  the  epistle :  and  it  was  written  at  Athens.— 

Arabic. 
To  the  Tliessalonians. — jEthiofic. 
Written  from  Athens  :  and  sent  by  Siliranns  andTiniolheus. 

Coptic. 
No  subscription  in  the  Vulgate. 
Written  at  Corinth.— AMhor  of  the  Synopsis. 

sent  by  Titus  and  Onesimus. — Latin  Prologue. 

The  Second  Epistle  to  the Thessalonians,  written  {roitiRnme. 

No.  71.  a  MS.  of  the  Vatican  library,  written  about  the 

Xlth  century. 


The  chief  of  the  MSS.  eitlier  have  no  subscription,  or  agicc 
Willi  some  of  the  above  Ver.^ions. 

That  the  epistle  was  neither  written  at  Athens,  Laodicea, 
nor  Rome,  has  been  sufficiently  proved  :  and  that  it  was  writ- 
ten, as  well  as  the  first,  at  Corinth,  is  extremely  probable.  See 
the  Preface;  and  what  has  been  said  on  the  preceding  epistle. 

I  have  often  had  occasion  to  observe,  that  the  subscriptions 
at  the  end  of  the  Sacred  Books  are  not  of  Divine  origin  :  they 
are  generally  false ;  and  yet  some  havequoted  them  as  making 
a  part  of  the  Sacred  text;  and  have  adduced  them  in  support 
of  sonic  favourite  opinions! 


PREFACE  TO  THE 
FIRST  EPISTLE  OF  PAUL  THE  APOSTLE  TO  TIMOTHY. 


In  order  to  find  out  who  this  person  was,  it  will  be  neces- 
sary to  consult  the  Acts  of  the  Apostles,  where  the  first  men- 
tion is  made  of  him;  and  by  collating  what  is  there  said,  with 
certain  passases  in  the  epistle,  we  shall  find  who  he  was,  and 
the  probable  time  in  which  the  epistle  was  addressed  to  him. 

Paul  and  Hairiabns,  in  the  course  of  their  first  apostolic  jour- 
ney among  the  (ieiililes,  came  to  Lyslra,  a  city  of  Lycaonia, 
where  they  proached  the  Gospel  for  some  time ;  and,  though 
persecuted,  with  considerable  success. — See  Acts  xiv.  5,  6.  It 
is  very  likely  that  liere  they  converted  to  the  Christian  faith  a 
Jewess  named  Lois,  with  her  daughter  Eunice,  who  had  mar- 
ried a  Gentile,  by  whom  she  had  Timothy,  and  whose  father 
was  probably  at  this  time  dead;  the  grandmother,  daughter, 
and  son,  living  together. — Compare  Acts  xvi.  1 — 3.  with  2  Tim. 
i.  5.  It  is  likely  that  Timothy  was  the  only  child;  and  it  ap- 
pears that  he  had  been  brought  up  in  the  fear  of  God,  and 
carefully  instructed  in  the  Jewish  religion,  by  means  of  the 
lioly  Scriptures. — Compare  2  Tim.  i.  5.  with  2  Tim.  iii.  15.  It 
appears  also,  that  this  young  man  drank  into  the  apostle's  spi- 
rit; became  a  thorough  convert  to  the  Christian  faith;  and 
that  a  very  tender  intimacy  subsisted  between  St.  Paul  and 
Iiim. 

When  the  apostle  came  from  Antioch,  in  Syria,  the  second 
lime  to  Lyslra,  he  found  Timothy  a  member  of  the  church, 
and  so  higlily  reputed  and  warmly  recommended  by  the  church 
in  that  place,  that  St.  Paul  took  him  to  be  his  companion  in 
his  travels.  Acts  xvi.  1 — 3.  From  this  place  we  learn,  that 
although  Timothy  had  been  educated  in  the  Jewish  faith,  he 
liad  not  been  circumcised,  because  his  father,  who  was  a  Gen- 
tile, would  not  permit  it.  When  the  apostle  had  determined 
to  take  him  with  him,  he  found  it  necessary  to  have  himcir- 
cumci.sed,  not  from  any  supposition  that  circumcision  was  ne- 
cessary to  salvation;  but  because  of  the  Jews,  who  would  nei- 
ther have  heard  him  nor  the  apostle,  had  not  this  been  done : 
the  Gospel  testimony  they  would  not  have  received  from  Ti- 
mothy, because  a  heathen  ;  and  they  would  have  considered 
the  apostle  in  the  same  light,  because  he  associated  with  such. 
— See  the  notes  on  Acts  xvi.  3. 

It  is  pretty  evident  that  Timothy  had  a  special  call  of  God  to 
the  work  of  an  evangelist;  which  the  elders  of  the  church  at 
l.ystra  knowing,  set  him  solemnly  apart  to  the  work  by  the 
imposition  of  hands,  1  Tim.  iv.  14.  And  they  were  particu- 
larly led  to  this,  by  several  prophetic  declarations  relative  to 
him,  by  v.iiich  his  Divine  call  was  most  clearly  ascertained. 
—See  I  Tim.  i.  IS.  and  iii.  14.  Some  think,  that  after  this  ap- 
pointment by  the  elders,  the  apostle  himself  laid  his  hands  on 
him:  not  fur  the  purpose  of  his  evangelical  designation;  but 
that  he  might  receive  those  extraordinary  gifts  of  the  Holy 
Hpirit,  so  necessary  in  lliose  primitive  times,  to  demonstrate 
the  truth  of  the  Gospel.— See  2  Tim.  i.  6,  7.  Yet  it  is  likely 
that  Timothy  had  not  two  ordinations ;  one  by  the  eWers  of 
Lystrn,  and  another  by  tVie  apostle ;  as  it  is  most  probable  that 
St.  Paul  acted  with  that  nijr.aPvTepnw,  or  eldership,  mentioned 
1  Tim.  iv.  14.  among  whom,  in  the  imposition  of  hands,  he 
would  undoubtedly  act  as  chief. 

Timothy,  thus  ])repared  to  be  the  apostle's  fellow-labourer 
in  the  Gospel,  accompanied  him  and  Silas,  when  they  visited 
the  churches  of  Phrygia.  and  delivered  fo  them  the  decrees  of 
the  apostles  and  elders  at  Jerusalem,  freeing  the  Gentiles  from 
the  law  of  Moses,  as  a  term  of  salvation.  Having  gone  through 
thfse  countries  they  at  length  came  to  Troas,  where  Luke 
joined  them,  as  appears  from  the  phraseology  of  his  history. 
Acts  xvi.  10,  11,  &c.  In  Troas  a  vision  appeared  to  Paul,  di- 
recting them  to  go  into  Macedonia.  Loosing  therefore  Irom 
Troas,  they  all  passed  over  to  Neapolis  ;  and  from  thence  went 
to  Philippi,  where  they  converted  many,  and  planted  a  Chris- 
tian Church.  From  Philippi  they  wenttoThessalonica,  leaving 
l.nkeat  Philippi;  as  appears  from  his  changing  the  phraseo- 
/ogy  of  his  history  at  verse  40.  We  may  therefore  suppose, 
that  at  their  dejiarting,  they  committed  the  converted  at  Phi- 
lippi to  Luke's  care.  In  Tliessalonica  they  were  opposed  by 
the  unbelieving  Jews,  and  obliged  to  flee  to  Berrea,  whither  the 
.lews  from  Thessalonica  followed  them.  To  elude  their  rage, 
Paul,  wlio  was  most  obnoxious  to  tliem,  departed  from  Ber;ea 
by  night,  to  go  to  Athens,  leaving  Silas  and  Timothy  at  Beriea. 
At  Aiiienp,  Timothy  came  to  the  apostle,  and  gave  hiin  such  an 
»iit:uunt  of  the  atHirted  state  of  the  Thi'ssalonian  brethren,  as 
29G 


induced  him  to  send  Timothy  back  to  comfort  them.  After 
tliat  Paul  preached  at  Athens;  but  with  so  little  success,  thai 
he  judged  it  ',6roper  to  leave  Athens,  and  go  forward  to  Corinth, 
where  Silas  and  Timothy  came  to  him,  and  assisted  in  con- 
verting the  Corinthians.  And  when  he  left  Corinth  they  ac- 
companied him,  first  to  Ephesus,  then  to  Jerusalem,  and  after 
tliat,  to  Antioch,  in  Syria.  Having  spent  some  time  in  Anti- 
och, Paul  set  out  with  Timothy  on  his  third  ajiostolical  jour- 
ney; in  which,  after  visiting  all  the  churches  of  Galatia  and 
Phrygia,  in  the  order  in  which  they  had  been  planted,  Hiey 
came  to  Ephesus  the  second  time,  and  there  abode  for  a  con- 
siderable lime.  In  short,  from  the  time  Timothy  first  joined 
the  apostle,  as  his  assistant,  he  never  left  him,  except  when 
sent  by  him  on  some  special  errand.  And  by  his  affection, 
fidelity,  and  zeal,  he  so  recommended  himself  to  all  the  disci- 
ples, and  acquired  such  authority  over  them,  that  Paul  inserted 
his  name  in  the  inscription  of  .several  of  the  letters  which  he 
wrote  to  the  churches,  to  show  that  their  doctrine  was  one  and 
the  same.  His  esteem  and  atfection  for  Timothy,  the  apostle 
expressed  stili  more  conspicuously,  by  writing  to  hiin  thosi? 
excellent  leltere  in  the  canon,  whicn  bear  his  name  ;  and  which 
have  been  of  tlie  greatest  use  to  the  ministers  of  the  Gospe! 
ever  since  their  publication;  by  directing  them  to  discharge 
all  the  duties  of  their  function  in  a  proper  manner. 

The  date  of  this  epistle  has  been  a  subject  of  much  contro- 
versy, some  assigning  it  to  the  year  56,  which  is  the  common 
opinion  ;  and  others  to  64  or  65.  A  great  balance  of  probabi- 
lity appears  to  be  in  favour  of  this  later  date  ;  and  il  appears 
to  me  that  the  arguments  of  Drs.  Macknight  and  Paley  are  de- 
cisive in  favour  of  the  later  date.  The  former,  in  his  Pre- 
face, gives  a  very  clear  view  of  the  question. 

In  the  third  verse  of  the  first  chapter  of  this  cplsile,  the 
apostle  says — As  I  entreated  thee  to  abide  in  Ephesus,  when 
going  into  Macedonia,  so  do  ;  that  thou  mayest  charge  some 
not  to  teach  differently.  From  this  it  is  plain,  1.  That  Timothy 
was  in  Ephesus  when  the  apostle  wrote  his  first  letter  to  him. 
2.  That  he  had  been  left  there  by  the  apostle,  who  at  parting 
with  him  entreated  him  to  abide  at  Ephesus.  3.  That  this  hn)) 
pened  when  Paul  was  going  from  Ephesus  to  Macedonia  ;  and, 
4.  That  he  had  entreated  Timothy  to  abide  in  Ephesus,  for  the 
purpose  of  charging  some  teachers  in  that  church  not  to  teach 
difierently  from  the  apostles.  In  the  history  of  the  Acts  of  the 
Apostles,  there  is  no  mention  of  Paul's  going  from  Ephesus  to 
Macedonia,  but  once  ;  viz.  after  the  riot  of  Demetrius,  Acts 
XX.  1.  for  which  reason  Theodoret,  among  the  ancients,  and 
amongthe  moderns,  Estius,  Baronius,  Capellus,  Grotius,  Light- 
foot,  Salmasius,  Hammond,  Witsius,  Lardner,  Pearson,  and 
others,  have  given  it  as  their  opinion,  that  the  apostle  speaks 
of  that  journey  in  his  First  Epistle  to  Timothy.  Yet,  if  I  am 
not  mistaken,  the  following  circumstance  will  show  their  opi- 
nion to  be  ill-founded  : — 

1.  When  the  apostle  went  from  Ephesus  to  Macedonia,  as 
related  Acts  xx.  i.  Timothy  was  not  in  Ephesus,  having  gone 
from  that  city  into  Macedonia  with  Erastusby  the  apostle's  di- 
rection. Acts  xix.  22.  And  in  the  First  Epistle  to  the  Corin- 
thians, which  Avas  written  after  Timothy's  departure  from 
Ephesus,  we  are  informed  that  he  was  to  go  from  Macedonia 
to  Corinth.  1  Cor.  iv.  7.  I  have  sent  to  you  Timothy.  1  Cor. 
xvi.  10.  If  Timothy  become,  take  care  that  he  be  among  yun 
tcithoutfear.  Ver.  11.  Send  him  forward  in  peace,  that  he 
may  come  to  me,  for  Icrpecl  him  with  the  brethren.  But  before 
Timothy  returned  from  Corinth,  the  apostle  left  Ephesus,  and 
went  into  Macedonia,  where  the  brethren  above-mentioned 
met  him,  2  Cor.  ii.  12,  13.  having  Timothy  in  their  company ; 
as  is  plain  from  his  joining  the  apostle,  in  his  Second  Epistle, 
to  the  Corinthians,  which  all  agree  was  written  from  Macedo- 
nia, immediately  after  the  brethren  from  Corinth  gave  the 
apostle  an  account  of  the  success  of  his  first  letter.  Wherefore, 
since  Timothy  was  not  in  Ephesus  when  the  apostle  left  the 
city,  afler  the  riot,  il  could  not  be  the  occasion  on  which  tho 
apostle  said  to  him.  As  I  entreated  thee  to  ahide  in  Ephesn.':, 
when  going  into  Macedonia,  so  do.  IJul  the  journey  into  Mace- 
donhi,  of  which  lie  speaks,  must  have  been  some  other  jour- 
ney, not  mentioned  In  tlie  Acts.  To  remove  this  difficulty,  we 
are  told  that  Timothy  returned  from  Corinth  to  the  apostle, 
bi>fore  his  departure  from  Ephesus,  and  that  he  was  left  there 
after  tlie  ilot;  but  thr.t  something  hajipcncd  which  occasioned 


Preface. 


I.  TIMOTHY. 


Preface. 


him  to  follow  the  apostle  into  Macedonia ;  that  there  he  joineil 
him  in  writing  his  Second  Epistle  to  the  Corinthians;  and 
having  finished  his  business  in  Macedonia,  he  returned  to  Ephe- 
BUS  and  abode  there,  agreeably  to  the  apostle's  request.  But 
as  these  suppositions  are  not  warranted  by  the  history  of  the 
Acts,  Timothy's  joiningthe  apostle  in  his  Second  Epistle  to  the 
Corinthians  may  still  be  ur^ed  as  a  proof  that  he  came  with 
the  brethren  directly  from  Corinth  to  Macedonia.  Farther, 
th;itTimothy  did  not  go  from  Macedonia  to  Ephesns,  after  join- 
ing the  apostle  in  his  Second  Epistle  to  the  Corinthians,  but 
returned  witl;  him  to  Corinth  to  receive  the  collections,  is,  I 
think,  plain,  from  Acts  xx.  4.  where  he  is  mentioned  as  one 
of  those  who  accompanied  Paul  from  Corinth  to  Jenisalem 
with  the  collections. 

2.  When  the  apostle  wrote  his  First  Epistle  to  Timothy,  "he 
hoped  to  come  to  him  soon  ;"  chap.  iii.  14.  but  from  tlie  history 
of  the  Acts  it  is  certain,  that  in  no  letter  written  to  Timothy, 
after  the  riot,  till  his  first  confinement  in  Rome,  could  the  apos- 
tle say,  "that  he  lioped  to  come  to  him  soon."  He  could  not 
8ay  so  in  anv  letter  written  from  Troas,  the  first  place  he  stop- 
ped at  after'leaving  Ephesus.  For,  at  that  time  he  was  going 
into  Macedonia  and  Acliaia,  to  receive  the  collections  from  the 
churches  In  these  provinces.  Neither  could  he  say  so  after 
writing  his  second  to  the  Corinthians  from  Macedonia.  For, 
in  that  ejjistle  he  told  the  Corinthians  he  was  coming  to  them 
with  the  Macedonian  brethren,  who  were  commissioned  to  at- 
tend hiin  in  his  voyage  to  Jerusalem,  with  the  collections, 
y  Cor.  ix.  4.  and  that  he  meant  to  sail  directly  from  Corinth  to 
Judea,  2  ('or.  i.  IC.  As  little  could  he  write  to  Timothy,  that 
"  he  hoped  to  come  to  him  soon,"  when  he  altered  his  resolu- 
tion, on  occasion  of  the  lying  in  wait  of  the  Jews,  and  returned 
into  Maceilonia,  Acts  xx.  3.  For  he  was  then  in  such  haste  to 
lie  In  Jerusnlem  on  the  day  of  Pentecost,  that,  when  he  came 
to  Miletus,  instead  of  going  to  Ephesus,  he  sent  for  the  elders 
of  that  rliuirh  to  come  to  him.  Acts  xx.  IR,  17.  When  he  ar- 
rived in  Jnilea,  he  could  not  write  that  "  he  hoped  to  come  to 
Ephesus  .soon;"  for  he  was  imprisonp.d  a  few  days  after  he 
went  up  to  .Terusalem  ;  and  having  continued  two  years  in  pri- 
son at  C;esaren,  he  was  sent  bound  to  Rome,  where,  likewise 
being  confined,  he  coulil  not,  till  towards  the  conclusion  of  that 
confinement,  write  to  Timothy,  that  "he  hoped  to  come  to  liim 
soon."  And  even  tlien,  he  did  not  write  his  First  Epistle  to 
'riiuolhv  ;  for  TImothv  was  with  him  at  the  conclusion  of  his 
ri.nfineriient,  Phil.  ii.  19,  2.3. 

X  From  tlie  first  epistle,  we  learn  that  the  following  wore 
the  errors  Tioiolliy  was  left  in  Ephesus  to  oppose  ;  1.  Fables 
invmited  by  t  lie  Jewish  doctors,  to  recommend  tlie  observance 
of  tlie  law  of  Moses,  as  necessary  to  salvation  ;  2.  Uncertain 
irenealogies.  by  wliich  individuals  endeavoured  to  trace  their 
descent  from  .\braham,  in  the  persuasion  that  they  would  be 
saved,  merely  because  they  had  Abraham  for  tlieir  father  ; 
3.  Intricate  questions,  and  strifes  about  some  words  in  the 
iiiw :  perverse  disputings  of  men  of  corrupt  minds,  who  reck- 
oned that  which  produced  most  gain,  to  be  the  best  kind  of 
godliness;  and,  4.  Oppositions  of  knowledge,  falsely  so  named. 
Itut  these  errors  had  not  taken  place  in  the  Epheslan  church, 
before  the  apostle's  departure  ;  for,  in  his  charge  to  (he  Ephe- 
Fian  elders  at  .'Miletiis,  he  foretold  that  the  false  teachers  were 
to  etiter  in  among  them  after  his  departing.  Acts  xx.  29.  "  I 
know  that  after  my  departing,  shall  grievous  wolves  enter  in 
nnmng  you,  not  sparing  the  flock.  30.  Also  of  your  own 
Belves,  shall  men  arise,  speaking  perverse  things  to  draw 
away  disciples  after  them."  The  same  thing  ajipeai-s  from 
the  two  epistles  which  tlie  apostle  wrote  to  the  Corinthians  ; 
Ihe  oue  from  Ephesus,  before  the  riot  of  Demetrius,  the  other 
from  Macedonia,  after  that  event ;  and,  from  the  epistle  which 
tie  wrote  to  the  Ephcsians  themselves,  from  Rome,  during  his 
.confinement  there.  For  in  none  of  these  letters  is  there  any 
notice  taken  of  the  above-mentioned  errors,  as  subsisting 
Among  the  Ephesiaus  at  the  time  they  were  written  ;  which 
cannot  be  accounted  for,  on  supposition  that  they  were  preva- 
lent in  Ephesus  when  the  apostle  went  Into  iMacedonia,  after 
the  riot.  I  am,  therefore,  of  opinion,  that  the  first  to  Timothy, 
in  which  the  apostle  desired  him  to  abide  in  Ephesus,  for  the 
purpijse  of  opposing  the  Judai.-^crs  and  their  errors,  could  not 
be  written  either  from  Troas  or  from  Macedonia,  after  Ihe  riot, 
as  those  who  contend  for  the  early  date  of  the  epistle,  sup- 
pose ;  but  It  must  have  been  written  some  time  after  the  apos- 
tle's release  from  confinement  in  Rome,  when,  no  doubt,  he 
visited  the  church  at  Ephesus,  and  found  the  Jud.iizing  teach- 
ers there  busily  employed  In  spreading  their  pernicious  er- 
rors. 

4.  In  the  First  Epistle  to  Timothy,  the  same  sortof  persons, 
doctrines,  and  practices,  are  reprobated,  which  are  condemned 
ill  the  second.  Compare  1  Tim  Iv.  I— G.  with  2  Tim.  iii.  1 — .'>; 
and  I  Tim.  vl.  20.  with  2  Tim.  il.  14.  ;  and  1  Tim.  vl.  4.  with 
2  Tim.  ii.  IG.  The  same  commands,  instructions,  and  encou- 
ragements, are  given  to  Timothy,  In  tlie  fii-st  episile,  as  In  the 
aecoml.  Compare  1  Tim.  vi.  l.T  14.  with  2  Tim  iv.  1—5.  The 
same  remedies  for  the  corruptions,  which  had  talten  place 
among  the  Epheslans,  are  prescribed  in  the  first  epistle,  as  In 
the  Mcond.  Compare  1  Tim.  iv.  14.  with  2  Tim.  i.  6,  7.  and, 
as  in  the  second  epistle,  so  In  the  first,  every  thing  isaddress- 
ed  to  Timothy,  as  superintendent  both  of  the  teachei-s  and  of 
the  laity,  in  Ihe  church  at  Ephesus ;  ail  which,  I  think,  imply 
that  the  state  of  things  among  the  Epheslans  was  Ihf  same 
when  the  two  ejiislles  were  written  :  consequently,  that  the 
Vol..    VI.  Pp 


first  epistle  was  written  only  a  few  montlts  before  the  second ; 
and  not  long  before  the  apostle's  death. 

These  arguments  appeared  so  convincing  to  Pearson,  Lo 
Clerc,  L'Enfant,  Cave,  Fabricius,  Mill,  Whitby,  and  others, 
that  they  were  unanimously  of  opinion,  Timothy  was  left  by 
the  apostle  in  Ephesus,  as  lie  went  into  Macedonia,  not  after 
the  riot  of  Demetrius,  but  after  he  was  released  from  his  first 
confinement  at  Rome.  And  from  that  circumstance,  they  in- 
fer tliat  he  did  not  write  his  first  epistle  till  some  time  in  the 
end  of  the  year  64,  or  In  the  beginning  of  05.— I  think  it  wad 
wriltcin  from  NIcopoIis. 

To  tno  late  date  of  this  first  epistle,  there  are  three  plausible 
objections  which  must  not  be  overlooked : 

1.  U  Is  thought  that,  if  the  First  Epistle  to  Timothy  was  writ- 
ten after  the  apostle's  release,  he  could  not,  with  any  pro- 
priety, have  said  to  Timothy,  ch.  iv.  12.  "  Let  no  man  despise 
thy  youth  ;"  but  it  is  replied,  that  Servlus  Tullius,  in  cla.':sing 
the  Roman  people,  as  Aulus  Gellius  relates,  lib.  x.  c.  2S.  divi- 
ded their  age  into  three  periods  :  childhood,  he  limited  to  the 
age  of  seventeen ;  youlh.  from  that  to  forty-six  ;  and  old  age, 
from  that  to  the  end  of  life.  Now,  supposing  Timothy  to  have 
been  eighteen  yeai-s  old  .\.  D.  50.  when  he  became  Paul's  as- 
sistant, he  would  be  no  more  than  32,  A.  D.  6-1,  two  years  after 
the  apostle's  release  ;  when,  It  Is  supposed,  this  epistle  was 
written.  Wherefore,  being  then  in  the  period  of  life,  which, 
by  the  (Greeks,  as  well  as  tlie  Romans,  was  considered  aa 
youth,  tlie  apostle,  with  propriety,  might  say  lo  him,  "Let  no 
man  despise  thy  youth." 

2.  When  the  apostle  touched  at  Miletus,  in  his  voyage  to 
.Terusalem  with  the  collections,  the  church  at  Ephesus  had  a 
number  of  elders  ;  that  Is,  of  hishups  and  deacons,  who  came 
to  him  at  Miletus,  Acts  xx.  17.  It  Is  therefore  asked,  What 
occasion  was  there,  in  an  ejiistle  written  after  the  apostle's 
release,  to  give  Timothy  directions  concerning  the  ordination 
of  hi/ihops  and  deacons,  in  a  church  where  there  were  so 
many  elders  already  t  The  answer  is,  the  elders  who  came 
to  the  apostle  at  Miletus,  in  the  year  58,  may  have  been  too 
few  for  the  church  at  Ephesus,  In  her  increased  state,  in  the 
year  63.  Besides,  false  teachei-s  had  then  entered,  to  oppose 
whom,  more  bishops  and  deacons  might  be  needed  than  were 
necessary  in  the  year  59;  not  to  mention  that  some  of  the  fii-st 
elders  having  died,  others  were  wanted  to  supply  their  places. 

3.  Because  the  apostle  wrote  lo  Timothy,  that  "  he  hoped  to 
come  to  him  soon,"  I  Tim.  ill.  14.  it  is  argued  that  the  letter 
in  which  this  is  said,  must  liave  been  written  before  the  apos- 
tle said  to  the  Ephesian  elders.  Acts  xx.  25.  "I  know  that  all 
ye,  among  whom  I  liave  gone  preaching  the  kingdom  of  God, 
shall  see  my  face  no  more."  But  if,  by  this,  the  First  Epistle 
to  Timothy  Is  [iroved  to  have  been  written  before  the  apostle'.s 
interview  with  l!ie  elders  at  .Miletus,  his  epistles  to  the  Phlllp- 
pians,  to  the  Hebrews,  and  to  Philemon,  in  whlcli  he  promised 
to  visit  them,  mu.st  likewise  have  been  written  before  the  in- 
terview; in  regard,  his  declaration  respected  the  Philippians, 
the  Hebrew.'!,  and  Pliilemoii,  as  well  as  the  Epheslans;  for 
they  certainly  were  persons  among  whom  the  apostle  had 
gone  preaching  the  kingdom  of  Ciod.  Yet  no  commentator 
ever  thought  Ihe  epistles  above  mentioned  were  written  to 
them  before  the  apostle's  interview  with  tlie  Ephesian  elders  ; 
on  the  contrary.  It  is  universally  acknowledged  that  these 
epistles  were  written  four  years  after  the  Interview;  namely, 
during  the  apostle's  first  imprisonment  at  Rome.  Wherefore, 
when  he  told  the  Ephesian  elder.s,  that  they,  and  his  other 
converts,  among  whom  he  had  gone  preaching  the  kingdom  of 
God,  should  see  his  face  no  more,  as  It  was  no  point,  either  of 
faith  or  practice,  which  he  spake,  he  may  well  be  supposed  to 
have  declared  nothing  but  his  own  opinion,  resulting  from  hia 
fears.  He  had  lately  escaped  the  rage  of  the  Jcw.s,  who  laid 
wait  for  him  in  Cenchrea,  to  kill  him.  Acts  xx.  3.  "This,  with 
their  fury  on  former  occasion.',  filled  hini  with  such  anxiety, 
that  in  writing  to  the  Romans  I'rom  Corinth,  he  requested  them, 
"to  strive  together  with  him  in  their  prayers,  that  he  might 
he  delivered  from  the  unbelieving  in  Judea,"  Rom.  xv.  30,  31. 
Farther,  that  In  his  own  speech  to  the  Ephesian  elders,  the 
apostle  only  declared  his  own  persuasion  dictated  by  his 
fears,  and  not  any  suggestion  of  the  Spirit,  I  think  plain  from 
what  he  had  said  immediately  before,  verse  22.  "  Behold,  I 
go  bound  In  the  spirit  to  Jerusalem,  not  knowing  the  thing!4 
that  shall  befal  me  there— 2;?.  Save  that  the  Hofy  Ghost  wit- 
nesseth  In  every  city,  saying,  that  bonds  and  alilictlons  abide 
me."  Wherefore,  although  his  fears  were  happily  disap- 
pointed, and  he  actually  visited  the  Epheslans  after  his  re- 
lease ;  his  character,  as  an  inspired  ap'>stle,  Is  not  hurt  in  the 
least:  if,  in  saying  "he  knew  they  should  see  his  face  no 
more,"  he  declarecl,  as  1  have  said,  his  own  persuasion  only, 
and  no  dictate  of  the  Holy  Ghost. 

Dr.  Paley's  arguments  are  the  same  In  substance;  but  ho 
does  not  mention  Dr.  Macknight,  who  wrote  before  him,  and 
whoso  work  he  must  have  seen. 

The  principal  difficulty  In  this  opinion  Is,  that  it  necessarily 
implies  that  St.  Paul  visited  Ephesus  after  his  liberation  at 
Rome ;  which  appears  so  contrary  to  what  he  said  to  the 
Ephesian  church,  "that  they  should  see  bis  face  no  more." 
Dr.  Paley,  however,  finds  some  farther  presumptive  evi- 
dences, that  Ihe  apostle  must  have  visited  Ephesus.  The  epis- 
tle  to  the  Philippians  and  to  Philemon,  were  written  while 
the  apostle  was  a  prl.=;oner  at  Rome  :  lo  the  former,  he  says, 
"I  trust  in  the  Lord,  that  I  also  mvself  shall  come  shortly  ;" 
297' 


PauVs  salutation  to  Timothy. 


1.  TIMOTHY. 


The  true  xise  of  the  law 


and  to  the  latter,  who  was  a  Colossian,  he  gives  tliis  dh-cclioii,  i  near  it ;  and  wliere  he  had  spent  three  years  of  his  ministry. 
"But  withal,  prepare  me  also  a  lodging,  for  I  trust  that.  As  he  was  also  under  a  promise  to  visit  tlie  church  at  Pliilippi 
through  your  prayers,  I  shall  be  given  unto  you."  An  inspcc-  |  shurt!;/,  if  lie  passed  from  Colosso  to  Philippi,  he  could  hardly 
tlon  of  the  77iap  will  show  us,  tliat  Colosse  was  a  city  of  Asia  avoid  taking  Kpliesus  in  his  way.  See  Paley's  IIorK  Paulina?, 
Minor,  lying  eastward,  and  at  no  great  distance  from  Ephesus  :  pag.  293.  Tliis,  taken  in  connexion  witli  the  preceding  argu- 
I'hilippi  was  on  the  other,  i.  e.  the  western  side  of  the  jEgean  I  meiits,  can  leave  little  doubt  that  the  date  of  this  epistle  must 
Sea.  Now,  if  the  apostle  executed  his  purpose,  and  came  to  |  he  referred  to  a  time  subsequent  to  St.  Paul's  liberation  from 
Philemon  at  Colo.sse,  soon  after  his  liberation,  it  cannot  be  i  Uome,  and  conseiiuently,  to  the  end  of  the  year  (34,  or  the  be- 
visit  Ephesus,  which  lay  so  I  ginning  of  the  year  C5. 


supposed  that  ho  would  omit  to  visil 


THE  FIRST  EPISTLE  OF 
PAUL  THE  APOSTLE  TO   TIMOTHY. 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 


Dr.  Lardner  and  others  suppose  this  epistle  to  have  been  written  in  A.  D.  56.    Sqp  the  preceding  Preface,  where  this  point 
is  largely  considered,  and  also  the  General  Observations  prefixed  to  the  Acts  of  the  Apostles. 


CHAPTER  I. 


Paul's  salulalion  to  Timolhi/,  1,  2.  For  what  purpose  he  had  left  him  at  Ephesus,  3.  What  the  false  apostles  taught  in 
opposition  to  the  truth, A — 7.  The  true  use  of  Vie  law,  8 — 11.  He  thanks  God  for  his  own  conversion,  and  describes  his 
former  state,  12 — 17.  Exhorts  Timothy  to  hold  fast  faith  and  a  good  conscience,  and  sjyeaks  of  Hi/meneiis  and  Aleian- 
'der  icho  had  made  shipwreck  of  their  faith,  iS— 20.  [A.  M.  cir.  40C9.  A.  D.  04  or  65.  A.  tJ.  C.  818.  An.  Imp.  Ner. 
Cresar.  Aug.  12.] 


PAITI.,  an  apostle  of  Jesus  Clirist,  '^  by  the  commandment 
I'of  God  our  Saviour,  and  tlio  Lord  Jestis  Christ,  °  which 
is  our  hope ; 

2  T'nto  <•  Timotliy  °mrj  own  son  in  the  faith  :  f  Grace,  mercy, 
and  peace,  from  God  our  Fatlicr  and  .lesus  Christ  our  Lord. 

3  As  I  bpsouglit  thee  to  abide  still  at  Ephesus,  s  when  I  went 
into  Macedonia,  tliat  thou  mightest  charge  some  ii  that  they 
tcacli  nn  otlier  doctrine, 

4  '  Neither  give  heed  to  fables  and  endless  genealogies, 
^  which  minister  ciuestions,  rallier  than  godly  edifying,  which 
is  in  faitli :  so  do. 

5  Now '  the  end  of  the  commandment  is  charity ""  out  of  a  pure 
heart,  and  of  a  good  conscience,  and  o/"  faith  unfeigned : 

!\  Acts  9. 15.  C'.al.l.l.ll.— bCh.S.3.&4.IO.  Tit.  1.3.& 3.14  &3,4.  .lurlcSS.— c  Cnl. 
l.W.— •!  Aclsli;.!.  lCor.4.17.  Phil.3.IP.  [  Thess,3.2.-e'l'il.  1.4.— rGal.1.3.  .I  Tim. 
1,3.    I  Pcl.l.a.— g  Aci3  20.1,3.    Phil.S.21.— h  Oall.ti,  7.    Ch.O.I,  10. 


NOTES. — Verse  1.  Paul,  an  apostle — by  the  commandment 
of  God]  We  have  already  seen  that  the  term  oTros-oXof,  apostle, 
literally  signifies  a  person  sent  from  one  to  another,  witliout 
implyingany  particular  dignity  in  the  person  ;  or  importance 
intlio  message.  But  it  is  dilferently  used  in  the  New  Testa- 
ment, being  applied  to  those  wlio  were  sent  expressly  from 
God  Almighty,  with  the  message  of  salvation  to  mankind.  It 
is,  therefore,  tlie  highest  character  any  human  being  can  have ; 
Hiulthe  message  is  the  most  important  which  even  God  him- 
self can  send  to  his  intelligentcreatures.  It  was  by  the  express 
command  of  God  that  St.  Paul  went  to  the  Gentiles,  preaclung 
tlie  doctrine  of  salvation  by  faith  in  Christ  Jesus. 

Jesus  Christ— our  /wpe]  Without  Jesus,  tlxe  world  was 
hopeless:  tho  expectation  of  being  saved,  can  only  come  to 
mankind  by  His  Gospel.  lie  is  called  our  hope,  as  He  is  call- 
ed our  life,  our  peace,  our  righteousness,  &c.  because  from 
Him  hope,  life,  peace,  righteousness,  and  all  other  blessings, 
proceed. 

2.  My  oicn  son  in  the  faith]  Brought  to  salvation  through 
Christ  by  my  ministry  alone.  Probably,  the  apostle  speaks 
here  according  to  this  Jewish  maxim,  mm  i-Y>2n  p  inVnn  V3 
■nV''  'hti'S  2in3n  vSy  nVya  ;  He  who  teaches  the  law  to  his 
neighbour's  son,  is  considered  by  the  Scripture  as  if  he  had 
begotten  him.  Sanhedrim,  fol.  xlx.  2.  And  they  quote  Numb. 
iii.  1.  as  proving  it ;  These  are  tlic  generations  of  Aaron,  and 
Moses — and  these  are  the  names  of  the  sons  of  Aaron. — "Aaron, 
say  they,  begot  them,  but  Moses  instructed  them  ;  therefore 
they  are  called  by  his  name."    See  Schoe/tgen. 

ButrM  yurj'rtt')  tskvm,  may  mean  my  beloved  son,  for  in  this 
Bensc  ri  yvriTLuv  is  not  unfrcquently  used. 

In  the  faith]  The  word  n-iri?,  faith,  is  taken  here  for  the 
whole  of  the  Christian  religion  ;  faith  in  Christ,  being  its  es- 
sential characteristic. 

Grace,  mercy,  ani  peace]  Gkace,  the  favour  and  approba- 
tion of  God.  Merov,  springing  from  that  grace,  pardoning, 
purifying,  and  supporting.  Peace,  the  conseciuence  of  tliis 
manifested  mercy  :  peace  of  conscience,  and  peace  with  God  ; 
producing  internal  happinos.s,  quietness,  and  assurance. 

3.  I  besought  thee]  The  apostle  had  seen  that  a  bad  seed  had 
been  sown  in  the  church  ;  and,  as  he  was  obliged  to  go  then 
into  Macedonia,  he  wished  Timotliy,  on  whose  prudence,  ])ie- 
ty,  and  soundness  in  the  faith,  he  could  depend,  to  stay  be- 
hind, and  prevent  the  sjircading  of  a  doctrine  that  would  have 
been  pernicious  to  the  people's  souls.  I  have  already  suppo- 
sed that  tliis  f  pistie  was  written  after  Paul  bad  been  deliver- 
ed from  his  first  imprisonment  at  Rome  ;  about  the  end  of  the 
year  04,  or  the  beginning  of  05. — See  tho  Preface.  When, 
therefore,  the  apostle  came  from  Uoincinto  Asia,  he  no  doubt 
visited  Uphcsus,  where,  ten  years  before,  he  had  planted  a 

5J98 


6  From  which  some  "  having  swerved  have  turned  aside  un- 
to "  vain  jangling  ; 

7  Desiring  to  be  teachers  of  the  law,  p  understanding  neither 
what  they  say,  nor  whereof  they  affirm. 

8  But  we  know  tliat  i  the  law  is  good,  if  a  man  use  it  law- 
fully ; 

9  ■■  Knowing  this,  that  the  law  is  not  made  for  a  rigliteous 
man,  but  for  the  lawless  and  disobedient,  for  the  imgodly  aiul 
for  sinners,  for  unholy  and  profane,  for  murderers  of  fathers 
and  murderers  of  mothers,  for  man-slayers, 

10  For  whoremongers,  for  them  that  defile  themselves  witli 
mankind,  for  menstealers,  for  liars,  for  perjured  persons,  and 
if  there  be  any  other  thing  that  is  contrary  *  to  sound  doctrine  { 

iCh.4.-.&G.4,  20.  2  Tim. S.  14,  IH,  23.  Tit.!.  14.&  3.D.— k  Ch.C.4.— i  Bom.l.''.8,l'.'. 
nal.5.I4.— iiiaTirn  S.'Jl.-n  Or,  nol  aiming  al.-o  Ch  6.4,iO.— p  Cli.6.4.— q  Roin. 
7.1'?.— rGal.3,  l'l.&5.2!.-sCh,6.3.  STiin  4.3.  Tit.I.l'.Si.  2. 1. 


Christian  cliurch  ;  and  as  he  had  not  time  to  tarry  then,  he 
left  Timothy  to  correct  abuses. 

That  thou  mightest  charge  some]  He  docs  not  name  any 
persons ;  the  Judaizivg  teachers,  are  generally  supposed  to 
be  those  intended  :  and  the  term  tio-i,  some,  certain  persons, 
which  he  uses,  is  expressive  of  high  disapprobation,  and  at 
the  same  time,  of  delicacy  ;  they  were  not  apostles  nor  apos- 
tolic men  ;  but  they  were  undoubtedly  members  of  the  church 
at  Ephesus,  and  might  yet  be  reclaimed. 

4.  Neither  give  heed  to  fables]  Idle  fancies,  things  of  no  mo- 
ment; doctrines  and  opinions  imauthenticatedj  silly  legends, 
of  which  no  people  ever  possessed  a  greater  stock  ilian  the 
Jews.  Their  2\Umud  abounijs  with  tliem  :  and  the  English 
reader  may  find  them  in  abundance,  in  Slehlin's  Jewish '^'rac 
ditions,  2  vols.  8vo. 

EndUss  genealogies]  I  suppose  the  apostle  to  mean  thosp 
genealogies  which  were  uncertain,  that  never  could  be  made 
out,  either  in  the  ascending  or  descending  line  :  and  princi- 
pally such  as  referred  to  the  great  promise  of  the  IShssiuh, 
and  to  the  priesthood.  The  Jews  had  scrupulously  preserved 
their  genealogical  tables,  till  the  advent  of  Christ;  and  the 
evangelists  luid  recourse  to  tlicin,  and  appealed  to  them  in 
reference  to  our  Lord's  descent  from  the  house  of  David  :— 
Matthew  taking  this  genealogy  in  the  descending,  Luke  in 
the  ascenf/i'wg- line.  And  whatever  difficulties  we  may  now 
find  in  these  genealogies,  they  were  certainly  clear  to  the  Jews  ; 
nor  did  the  most  determined  enemies  of  the  Gospel  attempt  to 
raise  one  objection  to  it  from  tlie  appeal  which  the  evangelists 
had  made  to  their  own  public  and  accredited  tables.  All  was 
then  certain  :  but  we  are  toid  that  Herod  destroyed  the  pub- 
lic registers  :  he,  being  an  Idumean,  was  jealous  of  the  noble 
origin  of  the  Jews:  and  that  none  might  be  able  to  reproach 
him  with  his  descent,  he  ordered  the  genealogical  tables,  which 
were  kept  among  the  archives  in  the  temple,  to  be  burnt.— 
See  Euseb.  H.  E.  lib.  i.  cap.  8.  From  this  time  the  Jews  could 
refer  to  their  genealogies  only  from  jnemory,  or  from  those  im- 
perfect tables  which  had  been  preserved  in  private  hands; 
and  to  make  out  any  regular  line  from  these,  must  have  been 
endless  and  uncertain.  It  is  probably  to  this  tliat  the  apostle 
refers;  1  mean  the  endless  and  useless  labour  which  the  at- 
tempts to  make  out  these  genealogies,  must  prtnluce  ;  the  au- 
thentic tables  being  destroyed.  'J'his,  were  all  other  proofs 
wanting,  would  be  an  irresistible  argument  against  the  Jews, 
that  the  Messiah  is  come  ;  for  their  own  prophets  had  distinct- 
ly marked  out  the  line  by  which  he  was  to  come  ;  the  genea- 
logies are  now  all  lost  ;  nor  is  there  a  Jew  in  the  universe,  that 
can  show  froui  what  tribe  he  is  descended.  There  can,  tiiore- 
fore,  be  no  Messiah  to  conic,  as  tume  could  show,  let  him  have 
wliat  other  pretensions  he  might,  that  he  sprang  from  the 


T7ic  aposUc  thanks  God 


CHAPTER  I. 


for  his  ovn  conversion. 


11  AccorJing  Ic  the  glorious  Gosqtcl  of  '  llic  blessed  God, 
"which  was  coinriiiUcd  to  my  trust. 

12  And  I  tlianit  Christ  Jpsiis  our  I,nril,  >'  who  halli  enabled 
iHC,  "  for  that  he  counted  inc  faithrul,  '  putting  inc  into  the 
ministry^ 

TCh  0  IS.-u  r  CnrSI?.  Oat. 3.7.  fMl.l.an.  I  Thrall.  1.4.  Ch  9.7.  STim.l.ll. 
Til  1.3.-v3C.<ir.l^>'J.-w  I  rm-.7.:S.-x  2Cot.:l.r.,i;.fc4.l.  Col  1.^. 


13  ''Who  was  before  a  blasphemer,  and  a  persecutor,  and 
injurious  :  but  I  ot)laincd  mercy,  because  •  I  did  it  ignoranily 
in  luihelief. 

IJ  *  And  the  grace  of  our  I/ird  was  exceeding  abundant, 
i>witli  faith  'and  love  which  is  in  Christ  Jesus. 


liouse  of  David.  The  Jews  do  not  at  present,  pretend  to  have 
any  such  tables  ;  and,  far  from  being  able  to  prove  the  Mcb- 
eiah  from  his  descent,  they  are  now  ol>ligcd  to  say,  thai  wher. 
the  Messiah  conies,  he  Will  restore  the  genealogies  by  the  Ho- 
ly Spirit  that  shall  rest  upon  him.  For,  says  Maiiiwnidcs, 
•'  In  the  days  of  the  iMessiah,  when  Ilis  kinpdom  sliall  be  esla- 
hlishcd,  all  the  Israelites  shall  be  gathered  together  utilo  Ilim  ; 
and  all  shall  be  classed  in  their  genealogies  by  His  mouth, 
through  the  Holy  Spiritthat  shall  rest  upon  Him,  as  it  is  writ- 
ten, Malac.  iii.  .■}.  Jle  shall  sit  as  a  refiner  and  purifier  of 
silver,  and  He  shall  purify  lite  sons  of  Levi :  lirst,  he  \<M\\ 
)iurifv  the  Levilcs,  and  shall  say,  'This  man  is  a  d-'sceudant 
lrom'tlie7)r/c,9/,'j  ;  and  this,  of  the  stock  of  the  Levile^.'  and 
He  shall  cast  out  those  who  ai'c  not  of  the  slock  of  Israel ;  for 
behold  it  is  said,  Ezra  ii.  M.  And  the  Tirshitha  said—thcy 
y-hoHld  not  nnt  of  the  most  holy  things,  till  there  stood  up 
II  priest  ipith  J/rim  and  Thiimmim.  Thus,  by  tlio  Holy 
f^piril,  tlie  genealogies  are  to  be  revised."    See  Schoetlgen. 

H Irai  nrd  men  suppose,  that  the  apa'stle  alludes  licre  to 

ttie  /luni s  !tiuon<i  the  Cinoslics  and  Valentinians,  of  whom 
tlii'ri".  WHreendli'SS  numbers,  to  make  up  what  was  called  their 
pleroma  ;  or  tn  the  sephiroth,  or  splemlours  of  the  Cuhidists. 
(tilt  it  is  certain  that  tliesc  lu'resios  liad  not  arrived  to  any  for- 
iiiiil.ible  liP:id  in  the  apostle's  lime  ;  and  it  h;is  long  been  a 
ilimlil  ulili  nie,  wlii'tlicr  they  even  existed  at  that  time  ;  and 
I\hinU  it  fl.e  oust  simple  way,  and  most  likely  to  be  the  in- 
t -0111111  of  til.-  iipiL^itle,  to  refer  all  to  the  Jewish  genealogies, 
\irliicli  he  calls  Jeicish  fnUes,  Tit.  i.  14.  to  which  we  know, 
lliey  wi-re  strongly  and  even  conscientiously  attached ;  and 
which  at  this  time,  it  iuu.st  have  been  extremely  diflioult  to 
iii.'ike  out. 

Instead  of)  ri-frtXi)  imy,  genealogies,  some  learned  men  have 
<-oii,|neiured  lli.it  the  orisinal  word  was  KcvoXuyiai$,  empty 
irorils,  ruin  spcrrhcs :  but  this  conjecture  is  not  supported 
by  any  M8f>.  or  Version. 

Which  miiiislcr  questions]  They  are  the  foundation  of  end- 
l.'ss  alieri-;illiiusanil  dispnti^s;  for,  being  -uncertain  and  nr»t 
conxi'nilirr,  every  jieison  had  a  right  to  call  them  in  question  ; 
as  wi'  may  naliii-ally  suppose^  from  the  state  in  which  the  ge- 
iii\i)ii:,'iiMr(iilili\-;of  the  Jews  tlien  were,  that  many  chasms 
juiist  lie  sii|iplie(i  in  dilferent  lines,  and  consequently,  uiucli 
iiiiKst  111'  doiif"  by  roHJicliire. 

Kallir.r  f/nin  kodly  edifying]  Such  discussions  as  these  had 
tio  letidency  I.;  promote  piety.  Many,  no  doubt,  employed 
iniirli  of  tlicir  time  in  ini\iiiring,  tcho  were  their  aiicestar.v, 
which  tlipy-silmirid  have  spent  in  obtaining  that  grace  by  which 
licing  liitrnfrnm  tiliore,  they  might  have  become  the  suns  and 
iltinghtt^K  if  dud  Almighty. 

<uslfad  o'f  inKO(]iiiimv  Oou,  eodly  eitifying,  or  the  rd/fica- 
linn  of  Hud;  oiKovojuav  Ocou,  the  eeoiioiiiy  »r  dispensation  of 
<;inl,  is  llu>  ri'ading  of  almost  evi'ry  MS  in  wtiiih  tliis  part  of 
il-io  epistle  is  extant,  (for  some  MS.^^.  are  here  iiintilaled,)  and 
•  «f  almost  all  the  Versions,  and  the  chief  of  the  iireek  fathers. 
<<r  the  giMiiiineui'SS  of  this  reading  scarcely  a  doubt  can  be 
lurmrd  ;  and  though  the  old  rending,  which  is  supported  by 
<kp  f.itlin  fatliei'S  and  the  VnlgiUe,  givrs  a  good  sense,  yet  the 
««nui'xion  and  spirit  of  the  place  show  that  the  latter  must  be 
till-  true  reading. 

W'ba!  had  Jewish  genealogies  to  do  with  the  Oospel  7 
Mi'ii  wrre  not  to  be  saved  by  virtue  of  the  privileges  or  ]>iely 
of  tlii'ir  ancestoi-s.  The  Jews  depended  much  on  this;  jrc 
hare  AhraJium  to  onr  father,  imposed  silence  on  every  elieck 
of  conscience,  and  every  godly  reproof  which  they  received 
for  thi'ir  prolligary  and  unbelief.  In  the  dispensation  of  (lad, 
VAiTii  in  Christ  Jesus,  was  the  only  means  and  way  of  salva- 
tion. These  endless  and  uncertain  genealogies,  produced  no 
faith:  indeed  they  were  intended  as  a  siilistitute  for  it ;  for 
those  who  were  intent  on  making  out  their  genealogical  de- 
scent, paid  lillle  attention  to  faith  in  Christ.  This  dispensa- 
tion, says  the  apostle,  is  Inj faith,  uiKOi>u/iiai>  Ocou  rtiv  iv  rifti  : 
it  w.as  not  by  natural  descent,  nor  by  irorA-*,  but  by /«;//i  in 
<'lirist;  therefore  It  was  necessary  that  the  people,  who  were 
scrkiiig  salvation  in  any  other  way,  should  be  strictly  inform- 
ed that  all  tlieir  toil  and  labour  would  be  in  vain. 

5.  A'oir  the  end  of  the  commandment  is  charily]  Those  ge- 
in-alogical  qui'stions  lead  to  s/c//c  and  debute  ;  and  the  dispen- 
sation of  God  leaiU  to  lore,  both  lo  (•'oil  and  man,  through  faith 
in  Christ.  These  gencaloirical  questions  leave  the  heart  under 
the  influence  of  all  its  rile  tempers  and  evil  propensities  ; 
FMTu  111  Jesus  p.vrt/ie^  llin  hrart.  No  inquiry  of  ibis  kind  can 
add  In  any  thing  by  wliidi  the  guilt  of  sin  can  be  taken  away  ; 
but  till'  (Jrispi'l  pi-orlaims  pardon,  thrnugh  the  blood  of  the 
lamb,  to  .'very  belinving  penitent.  The  end,  aim,  and  design 
of  Cod,  in  giving  Ibis  dispensation  lo  tlie  world,  is  that  men 
may  have  an  unfrignrd  faith,  such  as  lays  hold  on  Christ 
crui-llicd,  and  \ni-n\ncrs  u  good  ennseiencr,  from  a  sense  oftlie 
pariloii  ri^ceived ;  and  leads  on  to  purity  of  heart ;  l.ovB  to 
<iodaiid  man  being  the  grand  Issue  of  tbf  griicc  of  Christ  here 
l»-low  ;  and  this  fully  preparing  the  soul  for  eternal  glory. — 
He  wlio:=e    oul  is  filled  Willi  love  to  IJod  and  man,  has  a  pure 


yAc 


heart,  a  good  conscience^  and  unfeigned  faith.  But  these 
blessings  no  soul  can  ever  acquire,  but  according  to  God's 
dispensation  of  faith. 

The  paraphrase  and  note  of  Dr.  Macknight  on  this  verse 
are  very  proper  :  ^'\oio  the  scope  of  the  charge  to  be  given  by 
thee  to  these  teachers,  is,  that  instead  of  inculcating  fables  and 
genealogies,  they  inculcate  lore  to  Cod  and  man,  proceeding 
from  a  pure  heart,  and  directed  by  a  good  conscience,  aiid 
nourished  by  unfeigned  faith  in  llic  Gospel  doctrine.  The 
word  Trapayyy.Xia,  denotes  a  message  or  order,  brought  to  one 
from  another,  and  di-livered  by  word  of  uioulli.  The  charge 
here  meant,  is  that  which  the  apostle  ordered  Timothy  to  deli- 
ver U)  the  teachers  in  Ephesus  :  for  he  said,  ver.  3.  1  had  be- 
sought thee  to  abide  still  at  £j)hesus,  tva  rapayyciXij^,  that 
thou  mightest  charge  some:  here  lie  tells  him  what  the  scope 
of  this  charge  was  to  be." 

Oi faith  unfeigned]  Ylis-coi^  avvaoKftiTov,  afi'ith  not  hypo- 
critical. The  apostle  appears  to  allude  totlie  Judaizing  teach- 
ers, who  pretended  faith  in  the  d'ospel,  merely  that  they  might 
have  the  greater  opportunity  to  bring  back  to  the  Mosaic  sys- 
tem, those  who  had  embraced  the  doctrine  of  Christ  crucified. 
This  is  evident  from  the  following  verse. 

C.  From  ichich  some  having  swerved]  Fiom  which  some, 
though  they  have  pretended  to  aimal  the  TtXof,  scope  or  mark, 
have  missed  that  marh.  This  is  the  import  of  the  original 
word  aTOxriaavTti;. 

Turned  aside  into  ruin  jangling]  The  original  term,  itara- 
luXoytar,  signifying  empty  or  vain-talking ;  discourses  (hat 
turn  to  no  prolil ;  a  great  many  words  and  little  sense  ;  and 
that  sense  not  worth  the  pains  of  hearing.  Such,  indeed,  is 
all  preaching  where  Jesus  Christ  is  not  held  forth. 

7.  'J'cachcr.-i  of  the  late]  To  be  esteemed  or  celebrated  as 
roW*iHS;  lo  be  reputed  cunning  in  solving  knotty  questions 
and  enigmas,  which  answered  no  end  to  true  religion.  Of 
sucli  the  rabbiniral  teacliing  was  full. 

Understandiug  iicilher  tritat  they  say]  This  is  evident  from 
almost  all  the  Jewish  comments  which  yet  remain.  Things 
arc  asserted  which  are  either  false  or  dubious ;  words,  the 
import  of  which  they  did  not  understand,  were  brought  to  il- 
lustrate Iheui ;  so  that  it  may  be  said,  they  understand  not 
what  they  say,  nor  whereof  they  affirm.  I  will  give  one  in- 
stance from  llie  Jerusalem  Targnm,  on  Oen.  i.  15.  And  God 
mode  tiro  great  lights,  and  they  were  equal  in  splendour 
twenty-one  years,  the  six-hundred  and  seventy  second  part 
of  an  liuur  excepted  ;  and  afterward  the  moon  brought  nfaUe 
accusation  ngiiinst  the  suu,a)id  ihenfore  she  was  lessened, 
and  God  made  the  sun  the  greater  light  to  superintend  the 
day,  &c.  1  could  prodiicea  tliousandof  a  similar  complexion. 

•S.  Hut  we  know  that  the  laic  is  good]  The  law,  as  given  by 
Cod,  is  both  good  in  itself;  and  has  a  good  tendency.  This  is 
similar  to  wliat  the  aposlle  had  asserted,  Rom.  vii.  12 — IC. 
The  law  is  holy ;  and  the  commandment  is  Iwly,  just,  and 
good  ;  where,  sec  the  note.    ^ 

If  a  man  use  it  lawfully]  That  is,  interpret  it,  according  to 
itsowii  spiritand  design  ;  and  use  it  for  the  puipose  for  which 
<;od  has  given  it :  for  the  ceremonial  law  w;is  a  schoolmaster 
to  lead  us  unto  (Christ ;  and  Christ  is  the  end  of  that  law  for 
jdstillcatiou  to  every  one  that  believes.  Now,  those  who  did 
not  use  the  law  in  reference  to  these  ends,  did  not  use  it  late- 
fully ;  they  did  not  construe  it  according  to  its  oiiginal  design 
and  nieaiiing. 

11.  The  lawis  not  made  for  a  righteous  man]  There  is  a  mo- 
ral taw  as  well  as  a  ceremonial  law:  as  the  object  of  the  latter 
is  to  leml  us  to  Christ ;  the  object  of  Ihe  former  is  to  restrain 
crimes,  and  inllict  punishment  on  those  that  commit  Ihein. — 
It  was,  tlicivfore,  not  made  for  the  i-ighlcous,  as  a  restrainer 
of  crimes,  and  an  inllicter  of  punishments  ;  for  the  righteous 
avoitl  sin  ;  and,  by  living  to  the  glory  of  d'od,  expose  not  them- 
selves to  lis  censures.  This  seems  to  be  the  mind  of  the  apos- 
tle ;  he  does  not  say  that  the  law  was  nut  made /or  a  right- 
eous man  ;  but  ov  Keirai,  it  ilocs  not  i.iE  against  a  righteous 
man  ;  because  he  does  not  transgress  It  :  but  it  lies  against 
Ihe  wicked :  for,  such  a.s  the  apostle  mentions,  have  broken  it, 
and  grievously  Uk),  and  are  condemned  by  it.  The  word  KCtrat, 
lies,  refers  to  the  custom  of  writing  laws  on  boards,  and  hang- 
ing them  up  in  public  places,  within  reach  of  every  man,  that 
they  iiilglit  be  read  by  all :  thus  all  would  sec  against  whont 
the  law  lay. 

The  lawlcts]  Aixi/iai;,  those  who  will  not  be  hound  hy  a 
law,  and  acknowledge  none  ;  therefore  have  no  rule  of  moral 
cunducl. 

Di.iulieditnl]  Kvv'oraKToii,  those  who  acknowledge  no  au- 
thority ;  from  u,  negative,  and  VTroriKrud",  lo  subject;  they 
neither  acknowledge /<iir,  nor  ej:rcutire  authority  ;  and  con- 
sequently endeavour  to  live  as  lliey  list ;  and  from  such  dig- 
poNllions,  all  the  crimes  in  the  following  catalogue  may  natu- 
rally spring. 

for  the  'ineodly]    Kaiiiiai^  the  irreligious  ;  lliosc  who  du 
710/  tcorslu'p  God,  or  have  no  true  icorslup ;  from  a,  tegaUve, 
and  acffo),  to  worship. — for  sintte.s,  a/in/irojXoij,  those  who 
21»9 


Ckrlsl  Jesus  came  into  the 


I.  TIMOTHY. 


world  to  save  sinners. 


15  tiThis  is  a  faitliful  sayiag,  aiiJ  worthy  of  all  acceptation, 
that  '  Christ  Jesus  came  into  the  world  to  save  sinners  ;  of 
whom  I  am  chief. 

16  Howbeit  for  this  cause  '  I  obtained  mercy,  that  in  me  first 
Jesus  Christ  might  show  forth  all  long-suffering,  ^  for  a  pat- 
tern to  them  which  should  hereafter  believe  on  him  to  life 
everlasting.' 

17  Now  unto  h  the  King  eternal,  '  immortal,  k  invisible,  '  the 

.iCh.3.1.&.4.1>.  STim.a.H.  Tk.3.8.-e  Maft  9  1.3.  Murka.!".  Luke  5.35.&.  19. 
lU  Rom..^S.  1  .lolma.D.— fa  Cor.4.1.—gr  Acts  13.39.— h  Pe«.  10. 16  &,  145.13.  Dan. 
7  14.  Cli.G.I5,16.-iRom.l.!il.— k  Joha  I.IS.   Heb.ll.'.i7.   1.1ohn4.1i 


transgress  the  laws  ;  from  a,  negative,  and  fiapirru,  to  lilt  the 
mark.    This  has  been  elsewhere  explained. 

Fur  unholy]  Avocnoi-^,  persons  tolalii/  polluted,  unclean  with- 
in, and  unclean  wilhonl ;  from  a,  negative,  and  ocnoi,  holt/. 

And  profane]  Bs:Pr)\oti,  such  who  are  so  unlioly  and  abo- 
minable as  not  to  be  fit  to  attend  any  public  worship,  from  fh, 
deuoling  privation,  or  separation  ;  and  Pn^o;,  a  threshold,  or 
pavement ;  particularly  of  a  temple.  Our  word  profane  comes 
from  ^7-ocij/ n;_/ano,  "  far  from  the  temple."  When  the  an- 
cients, even  heatliens,  were  about  to  perform  some  very  sa- 
cred rites,  they  were  accustomed  to  command  the  irreligious 
to  keep  at  a  distance :  hence  that  saying  in  a  fragment  of  Or- 
pheus :— 

'iQty\o^i.ai  ois  Ot/xts  c^f  dvpa;  6'  e-mdtoOc  0!:0ri\utg  Xlamv  ojio};. 
"  I  will  speak  to  whom  it  is  lawful  ;  but  these  doors,  Oshut 
against  tlie  profane." 
And  that  of  Virgil,  JEn.  vi.  ver.  253. 

Prociil !  O  procul !  este  profani. 
Far  !  ye  profane,  get  hence  ! 

Murderers  of  fathers]  HarpaKhmig  ;  the  murder  of  a  fa- 
ther or  a  mother,  notwithstanding  'the  deep  fall  of  man,  and 
the  general  profligacy  of  the  world,  has  been  so  rare,  and  is  a 
crime  so  totally  opposite  to  nature,  that  few  civilized  nations 
have  found  it  necessary  to  make  laws  against  it.  Yet,  such 
monsters,  like  the  most  awful  and  infrequent  portents,  have 
sometimes  terrified  the  world  with  their  appearance.  But  I 
tUink  the  original  docs  not  necessarily  imply  the  murder  of  a 
father,  or  of  a  mother  :  TrarpaXcjaij  comes  from  izarepa,  9.  fa- 
ther, and  aXoiatj,  to  strike,  and  may  mean  simply  beating,  or 
stri/cing  a. father  or  mother :  this  is  horrible  enough:  but  to 
murder  a  parent,  out  herods  Herod. 

Manslayers]  AvSpo<povi)is,  murderers simp]y;  all  who  take 
away  the  life  of  a  human  being,  contrai-y  to  law.  For  no 
crime,  unless  it  be  murder,  should  any  man  lose  his  life.  If 
the  law  did  not  speak  differently,  I  should  not  scruple  to  say, 
tliat  he  whose  life  is  taken  away,  except  for  murder,  is  mur- 
dered. 

10.  Kor  whoreinon gers]  Tlopvoi;,  adulterers,  fornicators, 
and  prostitutes  of  all  sorts. 

Them  that  defile  themselves  with  mankind]  KpaevoKoiraig, 
from  aptrrtv,  a  male,  and  Kotrri,  a  bed ;  a  word  too  bad  to  be 
explained.     A  sodomite. 

Mcnstealers]  AvSpairoSi^aig,  slavedealers ;  whether  those 
who  carry  on  the  traffic  in  hnmnn  flesh  and  blood  ;  or  those 
who  steal  a  person  in  order  to  sell  him  into  bondage  ;  or  those 
who  buy  such  stolen  men  or  women  ;  no  matter  of  what  co- 
lour, or  of  what  country;  or  those  who  soio  dissensions 
among  barbarous  tribes,  in  order  that  they  who  are  take.n  in 
war,  may  be  sold  into  slavery.  Qr  the  nations  who  legalize, 
or  connive  at,  such  traffic;  all  these  are  menstealers,  and 
God  classes  them  with  tlie  most  flagitious  of  mortals. 

For  liars]  ^curaif,  they  who  speak  for  truth  what  they 
know  to  he  false ;  and  even  they  who  tell  the  truth  in  such  a 
way  as  to  lead  others  to  draw  a  contrary  meaning  from  it. 

For  peijnred  persons]  Eti op.vo  15,  from  etti,  agai^ist,  and 
opKOi,  an  oath:  such  as  do,  or  leave  undone,  any  thing  con- 
trary to  an  oath,  or  moral  engagement ;  whether  that  engage- 
ment be  made  by  what  is  called  sieearitig,  or  by  an  affirma- 
tion, or  promise  of  any  kind. 

And  if  there  be  any  other  thing]  Every  species  of  vice  and 
immorality,  all  must  be  necessarily  included  that  is  contrary 
to  sound  doctrine,  to  the  immutable  moral  law  of  God  ;  as 
well  as  to  the  pure  precepts  of  Christianity,  where  that  law  is 
incorporated,  explained,  and  rendered,  if  possible,  more  and 
more  binding. 

11.  According  to  the  glorious  Gospel]  Tho  sound  doctrine 
mentioned  above,  which  is  here  called  cvyyc'Xtov  rris  (Jof/js  tov 
fiaKcipiov  0£oii,  the  Gospel  of  the  glory  of  the  blessed  or  liappy 
God;  a  dispensation  which  exiiibits  tfiG  glory  of  all  Ilis  at- 
tributes ;  and,  by  saving  man  in  sucf)  a  way  as  is  consistent 
with  the  ^/o/-t/ of  all  the  Divine  perfections,  while  it  brings 
peace  and  good-will  among  men,  brings  glory  to  God  in  the 
highest.  Sin  has  dishonoured  God,  and  robbed  him  of  his 
glory;  the  Gospel  provides  for  the  total  destruction  of  sin; 
oven  in  Ibis  world  ;  and  thus  brings  back  to  God  his  glory. 

12.  Llhank  Christ]  I  feel  myself  under  infinite  obligation 
to  Clirist  who  hath  strengthened  me,  cvSvvanaaavri,  who  hath 
enilued  me  loith  various  miraculous  gifts  of  His  Holy  Spi- 
rit; and  put  me  into  the  ministry,  iiaKomav,  the  deaconship, 
the  service  of  mankind,  by  preaching  the  Gospel;  for,  that 
He  counted  me.  He  knew  that  I  would  he  faithful  to  the 
charge  that  was  delivered  to  me. 

12.  A  blasphemer]  Speaking  impiously  and  unjustly  of  Je- 
eus,  His  doctrine,  His  way.=:,  and  His  followers. 

And—persecutor]     Endeavouring,  to  the  uttermost  of  his 

300 


only  wise  God,  ■"  be  honour  and  glory  for  everand  ever.  Amen, 

18  This  charge  "  I  commit  unto  thee,  son  Timothy,  "  accord- 
ing to  the  prophecies  which  went  before  on  thee,  that  thou  by 
them  mightest  f  war  a  good  warfare  ; 

19  ''  Holding  faith,  and  a  good  conscience  ;  which  some  hav- 
ing put  away,  concerning  faith,  '  have  made  shipwreck : 

20  Of  whom  is  '  Hymeneus  and  '  Alexander  ;  whom  I  have 
"  delivered  unto  Satan,  that  they  may  learn  not  to  "  blaspheme. 

1  Uom.ie.??.  JudeiSS.— m  1  Chron.29.  II.— n  Ch. 6.13,14,20.  2  Tim.2.S.— olScclua. 
10.1.  Ch.4,14.— pCh.6  12.  2  Tim.a.3.to4.7.— q  Ch.3.9.— r  Ch.6.9.— «  Tim  S.17.— 
t2Tini.2.14.-u  1  Cor.5.5.— v  Acla  13.45. 

power,  to  exterminate  all  who  called  on  the  name  of  the 
Lord  Jesus. 

And  injurious]  Kai  v^pt^vv,  as  full  of  insolence  as  I  was 
of  malevolence  :  and  yet,  all  the  while,  thinking  I  did  God 
service,  while  sacrificing  men  and  women  to  my  own  prejudi- 
ces and  intolerance  ! 

Idid  it  ignorantly,  in  unbelief]  'Not  having  considered  lUe 
nature  and  evidences  of  Christianity,  and  not  having  believed 
that  Jesus  was  the  promised  Messiah,  I  acted  wholly  under 
the  prejudices  that  influenced  my  countrymen  in  general. 
God,  therefore,  showed  me  mercy,  because  I  acted  under  this 
influence;  not  knowing  better.  This 'extension  of  mercy 
does  not,  however,  excuse  the  infuriated  conduct  of  Saul  of 
Tarsus  ;  for  he  says  himself  that  he  was  exceedingly  mad 
against  them.  Let  us  beware,  lest  we  lose  the  man's  former 
crimes,  in  his  after  character. 

14.  The  grace  of  our  Lord  was  exceeding  abundant]  The 
original  is  very  emphatic ;  that  grace  of  our  Lord,  vnepcrr- 
'Xzovaat,  hath  superabounded  ;  it  manifested  itself  in  away 
of  extraordinary  mercy. 

Willi  faith  a7id  love]  Not  only  pardoning  such  offences, 
but  leading  me  to  the  full  experimental  knowledge  of  Christi- 
anity ;  of  tliat  faith  and  love  which  are  essential  to  it ;  and 
giving  me  authority  to  proclaim  it  to  mankind. 

15.  Christ  Jesus  came  into  the  world  to  save  sinners]  This 
is  one  of  the  most  glorious  truths  in  the  Book  of  God  ;  the 
most  important  that  ever  reached  the  human  car,  or  can  be 
entertained  by  the  heart  of  man.  All  men  are  sinners;  and, 
as  such,  condemned,  justly  condemned,  to  elornal  death. 
Christ  .lesus  became  incarnate,  sufTered,  and  died  to  redeem 
them  ;  and  by  His  grace  and  Spirit,  saves  them  from  their 
sins.  This  saying  or  doctrine,  he  cMs,  first,  di  faithful  or 
triie  saying,  Trir'S  h  Xoyos ;  it  is  a  doctrine  "that  may  be  credit- 
ed, without  the  sliglitest  doubt  or  hesitation  :  God  himself  has 
spoken  it;  and  the  death  of  Christ,  and  the  mission  of  the 
Holy  Ghost,  sealing  pardon  on  the  souls  of  all  who  believe, 
have  confirmed  and  established  the  trutli. 

Secondly,  it  is  leorthy  of  all  acceptation ;  as  all  need  it,  it 
is  worthy  of  being  received  by  all.  It  is  designed  for  the 
whole  human  race  ;  for  all  that  are  sinners,  is  applicable  to 
all,  because  all  are  sinners ;  and  may  be  received  by  all,  be- 
ing put  within  every  man's  reach,  and  brought  to  every  man's 
ear  and  bosom,  either  by  the  letter  of  the  word,  or,  where  that 
revelation  is  not  yet  come,  by  the  power  of  the  Divine  Spirit, 
the  true  light  from  Christ,  that  lightens  every  man  that  Co- 
meth into  the  world.  From  this,  also,  it  is  evident  that  the 
death  of  Christ,  and  all  its  eternally  saving  effects,  were  de- 
signed for  every  man. 

Of  whom  J  am  chief]  Slv  rrpcoTo;  ci^i  cyo.  Confound, 
ing  Paul  the  apostle,  in  the  fulness  of  his  faith  and  love,  with 
Saul  of  Tarsals,  in  his  ignorance,  unbelief,  and  persecuting 
rage,  we  are  in  the  habit  of  saying,  "  This  is  a  hyperbolical 
expression,  arguing  the  height  of  the  apostle's  modesty  and 
humility;  and  must  not  be  taken  according  to  the  letter."  I 
see  it  not  in  this  light;  I  take  it  not  with  abatement;  it  is 
strictly  and  literally  true;  taking  the  whole  of  the  apostle's 
conduct  previously  to  his  conveision,  into  consideration,  and 
was  there  a  greater  sinner  converted  to  God,  from  the  incarna- 
tion to  his  own  time  7  Not  one  :  he  was  llie  chief;  and  keep- 
ing his  blasphemy,  persecution,  and  contumely  in  view,  he 
asserts,  of  all  that  the  Lord  Jesus  came  into  the  world  to  save, 
and  of  all  that  He  had  saved,  to  that  time,  I  am  chief.  And 
wlio,  however  humble  now,  and  however  flagitious  before, 
could  have  contested  the  points  with  him"!  He  was,  what  he 
has  said:  and  as  he  has  said  it.  And  it  is  vei-y  probable  that 
the  apostle  refers  to  those  in  whom  the  grace  and  mercy  ol 
God  were,  at  the  first  promulgation  of  the  Gospel,  manifested ; 
and  comparing  himself  with  all  these,  he  could  with  propriety 
say,  0)1/  npuro;  ci/ii,  of  whom  I  am  the  first ;  the  first,  who, 
from  a  blasphemer,  persecutor,  and  mig"ht  we  not  add,  mur- 
derer"! (see  the  part  he  took  in  the  martyrdom  of  Stephen,) 
became  a  preacher  of  that  Gospel  which  I  had  persecuted. 
And  hence,  keeping  this  idea  strictly  in  view,  he  immediately 
adds,  Howbeit,  for  this  cause,  1  obtaiiied  mercy  ;  that  in  me 
FIRST,  irpoiTM,  Jesus  Christ  might  show  forth  all  long-suffer- 
ing, for  a  pattern  to  them  which  should  hereafter,  to}v  peX- 
\ovTon>,  believe  on  Him  to  life  everlasting.  And  this  great 
display  of  the  pardoning  mercy  of  God,  granted  in  so  singular 
a  manner,  at  the  very  first  promulgation  of  the  Gospel,  was 
most  proper  to  be  produced  as  a  pattern,  for  the  encourage- 
ment of  all  penitent  sinners,  to  the  end  of  time.  If  Jesus 
Christ,  witli  whom  there  can  be  7io  respect  of  persons,  saved 
Saul  of  Tai-sus,  no  sinner  neeil  despair. 

17.  No7c  unto  the  king  eternal]  This  burst  of  thanksgiving 
and  gratitude  to  God,  naturally  arose  from  the  subject  then 
under  his  pen  and  eye.     God  has  most  wondrously  manifested 


Prayers  and  Ihanksgicings 


CHAPTER  II. 


to  be  made /or  all  men. 


His  mercy  in  \h\s  beginning  of  thcfJospel,  by  saving  me,  and 
making  me  a  pattern  to  all  tlictn  that  shall  hereafter  believe  oh 
Chrtst.  He  is /Juo-iAtvs  TO)y  aujvcji;  the  king  of  eternities  ; 
the  eternity  3  parte  ante,  and  the  eteniity,  ft  parte  pout ;  the 
eternity  that  was  before  time  was:  and  the  eterniti/  that 
almll  be  when  time  is  no  more.  Therefore  ever  living  to 
justify  and  save  sinners,  to  the  end  of  the  world. 

Immortal]  A09upr(.>,  incorruptible,  not  liable  to  decay,  or 
corruption  :  a  simple'  uncoiiipounded  essence ;  incapable 
therefore,  of  decomposition  ;  and  consequi^ntly  permanent  and 
eternal.  One  MS.,  the  latter  Syriac,  in  the  margin,  the  Vul- 
gate, one  copy  of  the  Itala,  and  some  of  the  Latin  Fathers, 
read  aOavariii,  immortal,  which  our  translation  follows ;  but 
it  is  not  the  original  reading. 

Invisible]  Aoparw,  one  who  fills  all  things,  works  every 
where,  and  yet  is  iiivisible  to  angels  and  men  ;  the  perfect 
reverse  of  false  gods  and  idols,  who  are  confined  to  one  spot, 
teork  no  where ;  and,  being  stocks  and  stones,  are  seen  by 
every  body. 

The  only  wise  God]  Tlie  word  aoipcj,  wise,  is  omitted  by 
AD'FG.  Si/riac,  £rpen's  Arabic,  Coptic,  Sahidic,  Ai^thiopic, 
Armenian,  Vulgate,  and  Itala.  ?ome  of  the  Gn-ek  Fathers 
quote  it  sometimes,  and  omit  at  others  ;  which  sliows  that  it 
was  an  unsettled  reading,  probably  borrowed  fro:n  Romans 
xvc.'27 — See  the  note  there;  Griesbach  leaves  it  out  of  the  text 
Wiilioiit  it,  the  reading  Is  very  strong  and  appropriate  to  the 
only  God ;  nothing  visible  or  invisible  being  worthy  of  adora- 
tion but  Himself. 

ne  honour]  AH  the  respect  and  rererence  that  can  be  paid 
by  intelligent  beings  ;  ascribing  to  Him,  at  the  same  time,  all 
the  glory,  e.vcellencies,  and  pcrfeo'.inns,  which  can  be  possess- 
ed by  an  Intelligent,  nnori^inated,  independent,  and  eternal 
Using:  and  this,  for  ever  and  ever:  througti  eternity. 

IS  'I'his  charge]  Sec  the  nolo  on  ver.  5.  It  wiis  a  charge 
tlijit  the  .Indaizing  teachers  should  not  teach  differently  from 
thai  doctrine  which  the  apostle  had  delivered  to  him.  See  ver.  3. 

According  to  the  prophecies]  This  may  refer  to  some  pre- 
dictions by  in.spired  men,  relative  to  what  Timothy  should 
be  :  and  he  wishes  hiin  to  act  in  all  things  conformably  to 
lliose  predictions.  It  was  predicted  that  he  should  have  this 
high  and  noble  calling :  but  his  behaviour  in  that  calling  was 
a  iivdlter  ot  contingency,  as  it  respected  the  use  he  might 
make  of  llic  grace  of  his  calling.  The  apostle  therefore  ex- 
horts him  to  far  a  good  warfare,  &c.  He  was  now  called  to 
that  estate  to  which  the  prophecies  referred  :  and  now  he  is  to 
an  irnrlhily  or  unworthily  of  that  calling,  according  as  ho 
fuii^hl  or  did  not  fight  the  good  warfare,  and  according  as  he 
held  or  did  not  hold  faith  and  a  good  conscience. 

Some  think  that  the  irpoayovjai  TTno(prirciai,  Ihc  foregoing 
prop'iecie-i.  refer  to  revelations  which  the  apostle  himself 
had  received  concerning  Timotliy  :  while  others  think  that  the 
word  is  to  be  understood  of  adrices,  directions,  and  exhorta- 
tions, which  the  apostle  had  previously  delivered  to  him  :  we 
know  that  npnifie.TtvM,  signifies  to  speak  to  men,  to  edifica- 
liiin,  to  exhortation,  and  to  comfort. — See  1  Cor.  xiv.  3.  This 
is  «  very  sober,  and  good  sense  of  the  passage. 


War  a  good  warfare]  The  trials  and  afflictions  of  the  fol- 
lowers of  God,  are  often  represented  as  a  warfare  or  cam- 
paign, see  Isa.  xl.  2.  I  Cor.  ix.  7.  2  Cor.  x.  4.  and  see  the  rea- 
sons of  this  metaphorical  form  of  speech  in  the  notes  on  ErjU 
vi.  13. 

19.  Holding  faith]  All  Iha  truths  of  the  Christian  religion  ; 
firmly  believing  them,  and  fervently  proclaiming  them  lo 
others. 

And  a  good  conscience]  So  holding  the  truth,  as  to  (ice 
according  to  its  dictat'-s  ;  that  a  good  conscience  may  be  ever 
preserved.  As  the  apostle  had  just  spoken  of  tl)«  Christian'^ 
warfare;  so  he  here  refers  to  the  Christian  armour.especially 
to  the  shield  and  breastplate:  the  shield  o{  faith,  and  the 
breast-plate  of  righteousness. — See  on  Ephes.  vi.  13,  &c.  and 
1  Thess.  v.  8. 

MTiich  some  having  put  away]  Airufra^ccoi ;  having //iru«( 
away  ;  as  a  fooMiaruy  soldier  might  his  shield  and  his  breast- 
plate; or  a  mad  sailor,  his  pilot,  helm,  and  compass. 

Concerning  faith]  Thcgreat/ru(/i.9of  the  Christian  religion. 

Have  made  shipwreck]  Being  without  the  faith,  that  only 
infallible  system  of  truth;  and  a  good  conscience,  that  skilful 
pilot,  that  steady  and  commanding  helm  ;  that  faithful  and 
invariable  loadstone,  Aa re  been  driven  to  and  fro  by  every 
wind  of  doctrine ;  and  getting  among  shoals,  quicksands, 
and  rodis,  have  been  shipwrecked  and  ingulphed 

20.  Of  whom  is  Ilymeneus  and  Alexander]  Who  had  the 
faith,  but  thrustitaway  ;  who  had  a  good  conscience,  through 
'believing,  but  made  shipwreck  of  it.  Hence  we  finl  tha.  all 
this  was  not  only  possible,  but  did  actually  take  place,  though 
some  have  endeavoured  to  maintain  the  contrary  ;  who,  con- 
founding eternity  with  a  stale  of  probation,  have  supposed 
that  if  a  man  once  enter  into  the  grace  of  God,  in  this  life,  lis 
must  necessarily  continue  in  it  to  all  eternity.  Thousands  of 
texts,  and  thousands  of  fact.s,  refute  tliis  doctrine. 

Delivered  unto  Satan]  For  llic  destruction  of  t)ie  Ilesli, 
that  tlie  spirit  might  be  saved  in  the  day  of  the  Lord  Jesus. 
See  what  is  noted  on  1  Cor.  v.  5.  what  this  sort  of  punishiucnt 
was,  no  man  now  living  knows.  There  is  nothing  of  the  kind 
referred  to  in  the  Jewish  writings.  It  seems  to  have  been 
something  done  by  mere  apostolical  authority,  under  the  di- 
rection ol  the  Spirit  of  God.  • 

Hymeneus.  it  appears,  denied  the  resurrection ;  see  2  Tim. 
ii.  17,  18.  but  whether  this  Alexander  be  the  same  with  Alex- 
ander the  coppersmith,  2  Tim.  iv.  14.  or  the  Alej;attder,  Act.s 
xix.  3.".  cannot  be  determined.  Probably  he  was  the  same 
with  the  ciipjiersmith.  Whether  they  were  brought  back  to 
the  acknowledgment  of  the  truth,  does  not  appear.  From 
what  is  said  in  the  second  epistle,  the  case  seems  extremely 
doubtful.  Let  him  who  most  assuredly  standclh,  take  heed 
lest  he  fall. 

He  that  is  sclf-cottfident  is  already  half  fallen.  He  who  pro- 
fesses to  believe  thiit  God  will  absolutely  keep  him  from  fall- 
ing finally,  and  neglects  waiching  unto  pi-ayer,  is  not  in  a 
safer  state.  He  who  lives  by  the  moment,  walks  in  the  light, 
and  maintains  his  communion  with  God,  is  in  no  danger  of 
apostacy. 


CHAPTER  II. 
Prayer,  supplication,  and  thanksgiving,  must  be  made  for  all  men  ;  because  God  wills  that  all  should  be  saved,  I — 1. 
There  it  but  one  Got/,  and  one  Mediator,  5 — 7.     Huw  men  should  pray,  8.     Ifow  women  should  adorn  themselves,  9,  10. 
They  are  not  suffered  to  leich,  nor  to  usurp  authority  over  the  men,  11 — 14.     How  theifmay  expect  lo  be  saved  in  child- 
hearing,  15.    [A.  M.  cir.  4009.     A.  D.  &4  or  65.    A.  U.  C.  818.     An.  Imp.  Nor.  Cajsar.  Aug.  12.j 


I*  EXHORT  therefore,  that,  first  of  all,  supplications,  pray- 
ers, intercessions,  and  giving  of  thanks,  be  made  for  all 
men  : 
2  b  For  kings,  and  -for  all  that  are  in  <J  authority  ;  that  we 

»Or.draire._l)Eir«G.10.  Jcr.C9.7— c  Rom.  13. 1. 


NO'l'ES.— Verse  1.  /  exhort— that  first  of  all]  Prayer  for 
the  pardon  of  sin,  and  for  obtaining  necessary  supplies  of 
grace,  and  continual  protection  from  (lod,  with  gratitude  and 
tlianksgiving  for  mercies  already  received,  are  duties  which 
our  sinful  and  dependant  state  renders  absolutely  necessary; 
and  which  should  be  chief  in  our  view,  and  ,ftrst  of  all  per- 
formed. It  is  dilflcult  to  know  the  precise  diflerence  between 
the  four  words  used  here  by  the  apostle.  They  are  sometimes 
distinguished  thus : 

Supplications]  Acijaets,  prayers  for  averting  evils  of  every 
kind. 

Prayers]  Upoffcvx''',  prayers  for  obtaining  the  good  things 
spiritual  and  temporal,  which  ourselves  need. 

Intercessions]    Eit^dJck,  prayers  in  behalf  of  others. 

Giviiig  of  thanks]  Ev\apis-ia;,  praises  to  God  as  the  parent 
of  all  good,  for  all  the  blessings  which  we  and  others  have 
received.  It  is  probable  that  the  apostle  gives  directions  here 
for  public  worship :  and  that  the  words  may  be  thus  para- 
phrased: "Now  I  exhort,  first  of  all,  that  in  the  public  as- 
semblies, deprecations  of  evils,  and  supplications  for  such 
good  things  as  are  necessary;  and  intercessions  for  their 
convereion,  and  thanksgiving  for  mercies,  be  offered  in  he- 
half  of  all  men ;  for  heathens  as  well  as  for  Christians;  and 
for  enemies  as  well  as  for  friends."— See  Macknight. 

2.  For  kings]  As  it  is  a  positive  maxim  of  Christianity  to 
pray  for  all  secular  governors ;  so  it  has  ever  been  the  prac- 
tice of  Christians.  When  St.  Cyprian  defended  himself  be- 
fore the  Roman  proconsul,  he  Baid,  Nunc  (Deum)  depreca- 


may  lead  a  quiet  and  peaceable  life  in  ill  godliness  and  ho- 
nesty. 

3  For-this  is  '  good  and  acceptable  in  the  sight  '  of  God  our 
Saviour ; 

d  Or,  fminenl  pl«.»-e  Rofn.l2.S.  Ch.5.4.-f  Ch.l.l.  eTim.1.9. 

mur — pro  nobis  et  pro  omnibus  hominihus  ;  ct  pro  incolumi- 
tute  ipsorum  Imperatorum :  "  We  pray  to  God,  not  only  for 
ourselves,  but  for  all  mankind,  and  particularly  for  the  em- 
perors." 

Tertulliun  in  his  Apology,  is  more  particular;  Oramus 
pro  omnibus  Imperaturibus,  vitam  illis  prolixam,  imperium 
securtim  domum  tutnm,  exercitus  fortes,  senatum  jidelem, 
populum  probuin,  orbcm  quielum,  et  quacunque  hominis,  et 
Ccesaris  vola  sunt.  Apol.  cap.  30.  "  We  pray  for  all  the  em- 
perors, that  God  may  grant  them  long  life,  a  secure  govem- 
iiicnt,  a  prosperous  family,  vigorous  troops,  a  faithful  senate, 
an  obedient  people;  that  the  wliole  world  may  be  in  peace  ; 
and  that  God  may  grant  both  to  Cesar,  and  to  every  man,  tho 
accomplishment  of  their  just  desires." 

So  Origen,  Ei>xii/<r9a  tovs  /JaTtXct;  koi  ap\nvTa(  fiera  rijj 
PaaiKiKTii  cvvapzoii  (fat  aoxppjva  rnv  Xoj  tir/iovcx'n'Tas  rvpcOrivai. 
Coiit.  Cels.  lib.  viii.  "We  pray  for  kings  and  rulers,  that, 
with  their  royal  authority,  they  may  be  found  possessing  a 
wise  and  prudent  mind."  Indeed  they  prayed  even  for  those 
by  whom  they  were  persecuted.  If  ihe  stale  be  not  in  safety, 
the  individual  cannot  be  secure  :  self  preservation,  therefore, 
should  lead  men  lo  pray  for  the  government  under  which  they 
live.  Rebellions  and  insurrections  seldom  terminate  even  in 
political  good:  and  even  where  the  government  is  radically 
bad,  revolutions  themselves  are  most"  precarious  and  hasard- 
ous.  They  who  wish  such  commotions,  would  not  be  quiet 
under  the  most  mild  and  benevolent  government. 

That  wc  may  lead  a  quiet  and  pcaieable  life]  We  thu» 
301 


Christ  gave  himsclffur  all. 


I.  TIMOTHY. 


Directions  concerning  praysr. 


4  B  Who  will  have  all  men  to  be  saved,  •>  and  to  come  unto 
the  knowledge  of  the  truth. 

5  f  For  there  is  one  God  and  "■  one  Mediator  between  God  and 
men,  the  man  Clirisl  Josus  ; 

6  I  Who  gave  hhnscll'  a  ransom  for  all,  ""  to  "  be  testified  "  in 
due  time. 

7  P  WhereuHto  1  am  ordained  a  preacher,  and  an  apostle,  (i  I 

•  F.Mk  IS  33  .lohn3.  16,  1?.  Til.2.11.  2  Pet.3.;1  — h  ,l'.lm  17.  3.  2Tim.2.S5.— 
i  lion,  S.-i),  il.&.  HI  12.  Oal.:!.20.— k  Heb.8.a5l.9.  15.— I  .VUtt. 20.28.  Mark  10.45. 
Kpli.l.'.  Til. a  14.— Ill  1  Cor. I.e.  2Theiis.l.lO.  STiin.l.a 

pray  for  the  government,-  that  the  public  peace  may  be  pre- 
served. Good  rulers  have  power  to  do  nmch  good;  we  pray 
that  their  authority  may  be  ever  preserved ;  and  well  directed. 
Bad  rulers  have  power  to  do  much  evil ;  we  pray  that  they 
may  be  prevented  from  tlius  using  their  power.  So  that 
wliether  the  rulers  be  good  or  bad,  prayer  for  them  is  tlie 
positive  duty  of  all  Christians  ;  and  tlie  answer  to  their  pray- 
ers, in  either  case,  will  be  the  means  of  their  being  enabled  to 
lead  a  quiet  and  peaceable  life  in  all  godliness  and  lionestij. 

3.  77i/s  is  good  and  accepluble]  Prayer  for  all  legally  con- 
stituted aTithorities,  is  good  in  itself,  because  useful  to  ovu'- 
selvcs  and  to  tlie  public  at  large;  and  it  is  acceptable  in  the 
sight  of  God,  our  Saviour ;  and  this  is  its  highest  sanction, 
and  it5  highest  character;  it  is  good;  it  is  well-pleasing  to 
God. 

4.  Who  icill  have  all  vien  to  he  saved]  Because  he  wills 
the  salvation  of  all  men  ;  therefore  he  wills  that  all  men  sliould 
be  prayed  for.  In  the  face  of  such  a  declaration,  how  can  any 
Christian  soul  suppose  that  God  ever  unconditionally  and  eter- 
nally reprobated  any  man!  Those  who  can  believe  so,  one 
would  suppose,  can  have  little  acquaintance  either  with  the 
nature  ol  (Jod,  or  the  bowels  of  Christ. 

And  come  unto  the  /cnoielrdgc  of  the  truth]  The  truth,  the 
Gospel  of  Clu'ist,  should  be  proclaimed  to  tliem  :  and  it  is  tlie 
duty  of  all  who  know  it,  to  dittuse  it  far  and  wide :  and  when 
it  is  made  known,  then  it  is  tlie  duty  of  those  who  hear  it,  to 
acknowledge  and  receive  it:  this  is  the  jiroper  import  of  the 
original  word,  that  they  may  come,  ei;  emyvcocni'  aXrfir.tas,  to 
the  acknowledgment  of  the  truth;  that  tlicy  may  receive  it  as 
the  truth,  and  make  it  the  rule  of  their  faith;  the  model  and 
director  of  their  life  and  actions. 

5.  There  is  one  God]  Who  is  the  Maker,  Governor,  and 
Preserver,  of  all  men,  of  every  condition,  and  of  every  nation  : 
and  equally  will.s  the  salvation  of  all. 

Atid  one  'Mediator]  The  word  JiUcnrrig,  Mediator,  signifies 
literally,  a  middle  person,  one  whose  office  it  is  to  reconcile 
two  parties  at  enmity;  and  hence  S'uidas  e.xplains  it  hyeiprivo- 
TTotos,  a  peace-maker.  God  was  offended  witli  the  crimes  of 
men :  to  restore  them  to  his  peace,  Jesus  Christ  was  incarna- 
ted ;  and  being  God  and  man,  bot'.i  God  and  men  met  in,  and 
were  reeonciled  by  Hin.-.  Hut  this  reconciliation  required  a 
sacrifice  on  the  part  of  the  Peace-maker,  or  Mediator ;  hence 
what  follows : — 

0.  Wlio  gave  himself  a  ransom'i  The  word  \vTpov,  signifies 
a  ransom  paid  for  the  redemption  (fa.  captive;  and  avriXv- 
rpov,  the  word  used  here,  and  applied  to  tlie  death  of  Christ, 
signifies  that  ransom  wliich  cmisists  in  tlic  exchange  of  one 
person  for  anotlier,  or  the  redemption  of  life  by  life;  or  as 
Schleusner  has  expressed  it,  in  his  translatio'n  of  these  words : 
Qui,  tnorte  sua  ovines  liberavit  a  vitiosiiatis  vi  et  pcenis ;  a 
servituic  quasi  et  viiseria  peccatorum. — "lie,  who  by  His 
death  has  redeemed  all  from  the  power  and  punishment  of 
vice,  from  the  slavery  and  misery  of  sinners."  As  God  is  the 
God  and  Father  of  ail;  for,  there  is  but  one  God,  vcr.  5.  and 
Jesus  Christ  the  Mediator  of  all ;  so  he  gave  Himself  a  ransom 
for  all:  i.  e.  for  all  that  God  made;  consequently  for  every 
human  soul;  unless  we  could  suppose  that  tliere  arc  human 
souls  of  which  God  is  not  the  Creator;  for,  the  argument  of 
the  apostle  is  plainly  this : — 1.  There  is  one  God— 2.  This  God 
is  the  Creator  of  all — 3.  He  has  made  a  revelation  of  his  kind- 
ness to  all — 4.  lie  will  liave  all  men  to  be  saved,  and  come 
unto  the  knowledge  of  the  trulli;  and,  5.  He  has  provided  a 
Mediator  for  all',  who  has  given  Himself  a  ransom  for  all.  As 
surely  as  (»od  has  created  all  men,  so  surely  has  Jesus  Clirist 
died  for  all  men.  This  is  a  truth  whicli  tlie  natiu'c  and  reve- 
lation of  God  unctptivocaliy  proclaim. 

To  be  testified  in  due  time.]  Tlie  original  words  to  iiaprv- 
piov  Kaipoii  Idiots,  are  not  very  clear,  and  have  been  under- 
stood variously.  The  most  authentic  copies  of  the  printed 
Vulgate  have  simply.  Testimonium  tcmporibus  suis ;  whicli 
Cai.met  translates,  rendant  ainsi  temoi gnage  au  terns  mar- 
que:— "Thus  rendering  testimony  at  tlie  appointed  time." 
i)r.  Magknight  tlius,  Of  ivhich  tlic  testimony  is  in  its  proper 
season.  Wakefield  thus,  "That  testimony  rMcri^et/  to  (7s 
proper  time."  Rosenmuller,  IIicc  est  doctrina,  temporibus 
suis  reservuta. — "This  is  tlie  doctrine,  which  is  reserved  for 
its  own  times:"  that  is,  adds  he,  qum  suo  tempore  in  omni 
terrarum  orbe  trad'clur ;  "the  doctrine  which  in  ils  own 
time  shall  he  delivered  to  all  llio  inhabitants  of  the  cartli." 
Here  he  translates  paprvputv,  doctrine:  and  coniends  lliat 
this,  noV  testimony,  is  its  meaning;  not  only  in  this  passage, 
but  in  I  Cor.  i.  6.  ii.  I,  Ac.  Instead  of  iiapTVpioi',  tcslinioiiy, 
one  MS.  Cod.  Kk.  vi.  4.  in  tlie  public  library,  Cambridge,  ha.s 
HVOTiipiov,  mystery;  but  this  is  not  acknowledged  by  aity 
other  MS.  nor  by  any  \xrsion.  In  \)  i'V.  the  whole  clause  is 
read  thus,  ov  to  ii'ijiTvinuf  /cuipns  ijiuis  L()uf)ir  The  testimony 
"f  which  was  given  in  its  own  limes  Tliis  is  ncarlv  the 
3U2 


Ejieak  the  truth  in  Christ,  a?id  lie  not ;)  '  a  teacher  of  the  Gen- 
tiles in  faith  and  verity. 

8  I  will  therefore  that  men  pray,  "every  where,  'lifting  lip 
holy  hands,  without  wrath  and  doubting. 

9  In  like  manner  also,  that  women  "adorn  themselves  in 
modest  apparel,  with  shamefacedness  and  sobriety';,  not  with 
V  broidered  hair,  or  gold,  or  pearls,  or  costly  array  ; 

nOr,  alestiniony.— 0  R.)m.5.6.  Gal. 4.4.  Enh.I.9.&  3.5.  Tlt,1.3  — p  Eph.3,7,S 
STu.i.l.ll.-.,Roin,9,l.-rRom.ll.l3.&l5.16.  Gal.  1.16.-S Mai, 1.11.  Jol,ii4.2l.- 
l  Psa.134.2.  lsa.1.15.— u  1  Pel. 3.3.— v  Ur,  plaiieif. 


reading  which  was  adopted  in  the  first  pri7ited  copies  of  the 
Vulgate.  One  of  them  now  before  me  reads  the  passage  thus, 
Cujus  testi?noniu7n  temporibus  suis  cofifirviatum  est.  •' The 
testimony  of  which  is  confirmed  in  its  own  times."  Xf'is 
reading  was  adopted  by  Pope  SixtusV.  in  the/fl!»«o«s' edition 
published  by  him  ;  but  was  corrected  to  the  reading  above,  by 
Pope  Clement  VIII.     And  this  was  rendered  literally  by  our 

/irs?  translator,  Sljyijo.s  iBititcssfnjje  IS  conferiuuD-in  ijCs 

tlini,5.  This  appears  to  be  tlie  apostle's  meaning :  Christ 
gave  Himself  a  ransom  for  all.  Tliifs,  in  the  times  which 
seemed  best  to  the  Divine  wisdom,  was  to  be  testified  to  every 
nation,  and  people,  and  tongue.  The  apostles  had  begun  this 
testimony;  and,  in  tlie  course  of  the  Divine  economy,  it  lias 
ever  since  been  gradually  promulgat'Cd ;  and  at  present  ruiis 
with  a  more  rapid  course  than  ever. 

7.  I  am  ordained  a  preachei]  I-  am  set  apart,  eTeOijv,  ap- 
pointed. The  word  does  not  imply  any  impusition  of  hands, 
by  cither  bishop  or  presbytery,  as  is  vulgarly  sujiposed. 

I  speak  tlie  truth  in  Christ]  As  I  have  receiyed  my  com- 
mission from  Him;  so  I  testify  His  truth.  I  did  not  run  be- 
fore I  was  sent :  and  I  speak  nothing  but  what  I  have  received. 

A  teacher  of  the  Gentiles]  Being  specially  commissioned' 
to  iiroach  the  Gospel;  not  to  the  Jeics,  but  to  the  nations  of 
the  icorld. 

Infaitli  and  verity]  Faitlifully  anitrtlly  :  jji-eaching  t!ic 
TRUTH,  the  ichole  truth,  and  notldng  but  the  truth  ;  and  thin 
fervently,  affectionately,  and  perseveriiigly. 

Instead  of  evvt^si,  in  faith,  the  Cod.  Ale.xandrinus  has  cv 
nvevpuTi,  in  spirit.  "  A  teacher  a-f  the  Gentiles  in  spirit  audi 
truth." 

8.  I  icill  therefore.]  Seeing  the  apostle  lind  his  authority 
from  Christ,  and  spoke  nothing  but  what  he  received  froMv 
Ilim,  \\is  puvXofiai,  I  icill,  is  eqi\a.i  to  I  command. 

That  7?ien  pray]  That  is,  for  the  blessings  promised  in  thia 
testimony  of  God.  For,  although  God  has  provided  thcui,  yet 
He  will  not  give  them  to  such  as  will  not  pray.  See  the  nolo 
on  verse  the  first,  the  snbject  of  which  is  here  resumed: 

Every  U'/ierc]  Jiu  Tram-i  romp,  in  every  place.  Tliat  they 
should  always  have  a  praying  lieart ;  and  this  will  ever  find  a 
praying  place.  This  may  refer  to  a  Jewish  superstition.  They 
thought,  at  first,  that  no  prayer  could  be  acceptable  that  vva.T 
not  offered  at  the  temple  at  JeYusalei>h;-  afterward.'  this  wan 
extended  to  the  Holy  Land;  but  wherrthey  became  dispereed 
among  the  nations,  they  built  oratories,  or  places  of  prayei , 
principally  by  rivers,  and  by  the  sea  side.  And  in  these  they 
were  obliged  to  allow  that  public  prayer  miglit-  be  legally  oi- 
fered,  but  nowhere  else  :  in  opposition  to  this,  the  apostle,  oy 
the  authority  of  Clirist,  commands  men  to  pray  every  where  ; 
that  allplaccs  belong  to  God's  dominions  ;  and  as  he  fills  every 
place,  in  every  place  he  may  be  worshipped-  and  glorifieii. 
As  to  ejaculatory  prayer,  they  allowed  that  this  might  he  per- 
formed standing,  sitting,  leaning,  lying,-  tvulhing  by  the 
way,  and  during  their  labour.  Btracoth,  fol.  .\i.  1.  And  yet 
in  some  other  jilaces  they  teach  diflcrently. — Sec  Schocttgcn. 

Lifting  up  holy  hands]  It  was  a  common  custom,  not  only 
among  the  Jews,  but  also  alnon^  the'  lieallicns,  to  lift  up  yr 
spread  out  llieir  arms  and  hands  in  pi-aycr.  It  is  properly 
the  action  of  entreaty  and'  request ;  and  seoms  to  be  an  elloi  t 
to  embrace  the  assistance  requested.  But  the  apostle  probably 
alludes  to  the  Jewish  custom  of  laying  their  hanits  on  liia 
liead  of  the  animal  winch  they  brought  for  a  sin-offering,  con- 
fessing their  sins,  and  then  giving  up  tlie  life  of  tlie  animal 
as  an  e.rpiation  for  the  sins  llius  confessed.  And  this  very 
notion  is  conveyed  in  the  original  term  ttiaipuvTas,  from  aipo), 
to  lift  up,  and  em,  %ipon,  or  oxer.  This  shows  us  how  Chris- 
tians should  pray.  They  should  come  to  the  altar ;-  set  Gsd 
before  their  eyes  ;  humble  themselves  for  their  sins;  bring 
as  a  sacrifice  the  Lamb  of  God ;  lay  their  hands  on  this  sacri- 
fice ;  and  by  faith  offer  it  to  God  in  their  souls'  behalf,  expect- 
ing salvation  through  Ifis  meritorious  death  alone. 

Without  wrath]  Having  no  vindictive  feeling  against  any 
person  ;  harbouring  no  unforgiving  spirit,  while  they  are  im- 
ploring i>ardon  for  their  own  offences. 

The  holy  himds  refer  to  the  Jewish  custom  of  washing 
their  hands  before  prayer  :  this  was  done  to  signify  that  they 
had  put  away  all  sin,  and  purposed  to  live  a  holy  life. 

And  doubling]  Aia\oyifTpov,  or  iia'Xuytanioi',  as  in  many 
M:^S.,  reasonings,  dialogues.  Such  as  are  often  felt  by  dis- 
tressed penitents,  and  timid  believers  :  faith,  hope,  and  unbe- 
lief appearing  to  hold  a  disputation  and  controversy  in  their 
own  bosoms;  in  the  i.ssue  of  which  M«6t//(,y" ordinarily  tri- 
umphs. Tiio  ai)oSt!e  therefore  ivills  them  to  cowic,  implicitly 
relying  on  the  promises  of  God,  and  the  sacrifice  and  media- 
tion of  Jesus  Christ. 

'.1.  In  like  manner  also]  That  is,  he  wills  or  commaiida 
what  follows  ;  as  he  had  commanded  what  went,  before. 

That  icuinen  adorn  thcm^clies]  Km  ri<s  yviaiKoi  cv  Kara- 


Of  the  subjection  qf  women  ; 


CHAPTETl  II. 


who' are  to  he  saved  in  child-bearing. 


io  *  But  (which  bccomcth  women  professing  goJUncss)  with 
good  works. 

1  i  Let  the  women  learn  in  silence  with  all  subjccticm. 

12  But  *  I  suffer  nut  a  woman  to  teacli,  ''  nor  to  usurp  autho- 
rity over  the  man,  but  to  be  in  silence. 

!.5.24.-iGcn.l.27.&2.l8^.  lCor.lI.8,9  — 


roAy  KOdfuM.  The  apostle  seems  to  refer  liere  to  different 
parts  of  the  Grecian  and  Roman  dross.  The  oto^ti,  stula, 
seems  to  have  been  originally  very  simple.  It  was  a  long 
piece  of  cloth  doubled  in  the  middle,  and  sewed  up  on  both 
sides,  leaving  room  only  for  the  arms:  at  the  top,  a  piece  was 
cut  out,  or  a  slit  made,  through  which  the  head  passed.  It 
hung  down  to  the  feet,  both  before  and  behind  ;  and  was 
Rirdcd  with  the  znna  roimd  the  body,  just  under  the  breasts. 
It  was  sometimes  made  with,  sometimes  without  sleeves ;  and 
that  it  might  sit  tlie  better,  it  was  gathered  on  each  shoulder, 
with  a  hand  or  buc/cle.  sSome  of  the  Greek  women  wore  them 
opeiion  uacji  side,  from  the  bollom  up  above  the  knee,  so  as 
to  discover  a  part  of  the  iMgU.  Those  were  termed  <l>aivoiiri- 
jitdci,  showers  idiscorcrers)  of  the  thigh:  but  it  was,  m  ge- 
neral, only  young  girls,  or  immodest  women,  who  wore  them 
•  Ini.s. 

The  /f<irari'A'(,  secras  to  have  been  the  same  as  the  palhiim 
or  iiiiintle,  wliirh  was  made  nearly  in  the  form  of  tlie  stola  ; 
hung  down  to  the  icaist,  both  in  back  and  front;  was  gathered 
iMi  the  slioulder  with  a  band  or  buckle;  had  a  hole  or  slit  at 
the  top  for  llio  head  to  pass  tluough  ;  and  hung  loasely  over 
the  s/o'ii,  without  being  confined  by  the  zona  or  girdle.  Re- 
presentations of  these  dresses  may  be  seen  in  Len's  Costume 
ihs  I'eiiples  de  I'  Aniiquile,  fig.  11,  12,  13,  and  16.  A  more 
motlestand  becoming  dress  than  the  Grecian,  was  never  in- 
vented :  it  was,  in  a  great  measure,  revived  in  England,  abou- 
(he  year  18(1.");  and  in  it,  simplicity,  decency,  and  elegance, 
wi-re  united  :  but  it  soon  gave  place  to  another  mode,  in  which 
frippery  and  nonsense  once  more  prevailed.  It  was  too  ra- 
tional to  last  long;  and  too  much  like  religious  simplicity  to  be 
tutlered  in  a  land  of  shadows,  and  a  world  of  painted  outsides. 
M'ilh  shaiiic/iic/jdtiess  atid  sa/iriety]  The  stola,  cataslola, 
girdle,  &n.  though  simple  in  themselves,  were  often  highly 
<rinamenled  both  with  gold  and  j7recioiis  stones;  and,  both 
among  the  Grecian  and  Roman  women,  the  hair  was  often 
iiin^tnl  and  curled  in  the  most  variegated  and  complex  man- 
ner. To  this  the  apostle  alludes,  when  he  says,  ///j  tv  n\ey- 
iiutriv,  ri  xflvrnj  r]  junpyaptT'iis,  rj  ifiuria^it'J  Tro'XvreXct.  Not  with 
jitniicd  hair,  or  gold,  or  pearls,  or  costly' raiment.  The  costly 
raiment  might  refer  to  the  materials,  out  of  which  the  rai- 
ment was  made,  and  to  the  workmanship :  Ihc  gold  and  pearls 
(o  (he  onunncnls  on  the  raiment. 

With.-haiiiefucedness— Or  modesty,  jisra  aiFiov;;  this  would 
l.Tid  tJM'ni  (o  avoid  every  thing  unbecoming  or  meretricious  in 
the  modi.'  or  fashion  of  their  dress. 

With  >iolifii:ly—y\cTa  auippuirvvns.  Moderation  would  lead 
llieni  to  avoid  all  inincccssary  e.vpenso.  They  might  follow 
(lie  custom  <iv  costume  of  the  country,  as  to  the  dress  itself; 
lor  nothing  was  ever  more  becoming  than  tlic  Grecian  stola, 
lutatstula,  and  zona;  but  they  must  not  imitate  the  e.\trava- 
gance  of  those  who,  through  impurity  ov  littleness  of  mind, 
decked  themselves  merely  to  attract  the  eye  of  admiration,  or 
set  in  lying  action  the  tongue  of  Ilattcry.  Woman  has  been 
invidiously  defined,  an  animal  fond  of  dress.  How  long  will 
they  permit  Ihiniisches  to  lie  thus  degraded  1 

Those  beantifid  lines  of  Homer,  in  which  he  speaks  of  the 
death  of  Kiiphorbus,  who  was  slain  by  Menelaiis,  show  how 
anciently  the  Grecians  plaited  and  adorned  their  hair: 
\vTiKpv  6'  ai!a\oioii'  a)\\cvQi  i]XvO'  aKO)Kr]- 
AovTTriacv  ft  ncawv,  apalii]at  is  tcvxc  it;'  (itirfo. 
Ai/iart  01  ihvnvTO  KOfiai,  S-apirtaaiv  iipotai, 
IIXox;<oi  (/',  ul  xpvcoi  TC  Kai  apyvpu  catpriKOivrn. 

'  'II.  xvii.  ver.  19. 

■  Wide  through  the  neck  appears  the  ghastly  wound  : 
I'rone  sinks  the  warrior,  and  his  arms  rebound. 
The  shining  circlets  of  his  gulden  hair. 
Which  e'en  the  Graces  might  be  proud  to  wear, 
Instarred  trith  gems  and  gold  bestrew  the  shore. 
With  dust  dishonoured  and  deformed  with  gore.— Pope. 
Or  thus,  more  literally  : — 
Sf^nunding  he  fell ;  loud  rang  his  batter'd  arms. 
JIis  locks,  which  e'en  the  Ciraces  might  have  own'd, 
blood  sullied  ;  and  his  rim^Uts,  xcound  ahout 
With  twine  of  gold  and  silver,  swept  the  dust. 

CoWPER. 

The  extravagance  to  which  the  Grecian  and  Asiatic  women 
went  in  their  ornaujents,  might  well  bo  a  reason  for  the  apos- 
tle's command. 

Ki/pke,  however,  denies  that  any  particular  article  of  dress 
19  intended  here ;  and  that  xaTus-oXti  is  to  be  undei-stood  as 
coming  from  KaraiTrtXXd),  lo  restrain,  reprcs.i ;  and  he  refers 
It  to  Oial  govern meul  (>f  the  ?nind,  or  mndcratiun  which  wo- 
men slmuld  exercise  over  their  dnss  and  demrauour  in  ge- 
ncrjfl ;  and  every  thing  that  may  fall  under  the  oiiscrvation  of 
the  senses.     All  this,  undoubtedly,  the  .ipostle  had  in  view. 

When  cither  women  or  men  speiul  much  time,  .cost,  and 
attention,  on  decorating  their  persons,  it  affords  a  painful 
proof,  that  icilhiii  there  is  little  excellence  ;  and  that  they  are 
endeavouring  to  supply  the  want  of  mind  and  mural  good  by 
tlic  feeble  and  silly  aids  of  dress  and  oniamcnt     Were  rch- 


13  •  For  Adam  was  first  formed,  then  Eve. 

14  And  '  Adam  was  not  deceived,  but  the  woman  being  de- 
ceived was  in  the  transgression. 

15  b  Notwithstanding  she  shall  be  saved  in  "child-bearing,  if 
they  continue  in  faith  and  charity  and  holiness  with  sobriety. 

b  fienrab  3.  IG.  I.ukc  l.t2.  Eiodm  1.19.— c  Genesis  4.1,  25.  Eiekiol  18.3.  AcU 
M  aj.       __^ 

gion  out  of  the  cpiestion,  common  sense  would  say  in  all  these 
things.  Be  decent ;  but  be  moderate  and  modest. 

10.  Hut  which  hecometh,  &c.]  That  is,  good  works  arc  the 
only  ornaments  with  which  women  professing  Christianify 
should  seek  to  be  adorned.  The  .Jewish  matrons  were  accus- 
tomed to  cry  to  the  bride,  "  There  is  no  need  of  paint,  no  need 
of  antimony,  no  need  of  braided  hair ;  she  herself  is  most 
beautiful."  The  eastern  women  use  a  preparation  of  anti- 
mony, which  they  apply  both  to  the  eyes  and  eyelids;  and  by 
which  tlie  eye  itself  acquires  a  wonderful  lustre. 

11.  Let  the  women  learn  in  silence]  This  is  generally  sup- 
jiosed  to  be  a  prohiliition  of  women's  preaching.  I  have  al- 
ready said  what  I  judge  necessary  on  this  subject  in  the  notes 
on  1  Cor.  xi.  5,  &c.  and  xiv.  34,  35.  to  which  places  I  beg  leave 
to  refer  the  reader. 

12.  A'or  to  usurp  authority]  A  woman  shojild  attempt  no- 
thing, either  in  public  or  private,  that  belongs  to  man,  as  his 
peculiar  function.  This  was  prohibited  by  the  Koman  laws — 
In  multis  juris  noslri  articulis  delerior  est  crmdiliofa-mina- 
rum  quam  masculnrum,  I.  9.  Pap.  Lib.  31.  (IvMsr.  F(T,7ni- 
nm.  at)  omnibus  officiis  civilibus  vel  publicis  remvtce  sunt; 
el  idco  nee  jndices  esse  possunl,  nee  mugistratum  gerere, 
iiec  postulare,  iiec  pro  alio  invenire,  nee  procuratores  exis- 
tere,  I.  2.  de  Reg.  Juris.  XIlp.  Lib.  I.  Ad.  Sab.— Vid.  Poth. 
Pand.  Justin.  Vol.  I.  p.  13. 

"  In  our  laws,  the  condition  of  women  is,  in  many  respects, 
worse  than  that  of  men  :  women  are  precluded  from  all  pub- 
lic offices;  therefore,  they  cannot  be  judges,  nor  execute  the 
function  of  magistrates ;  they  cannot  sue,  plead,  nor  act  in 
any  case  as  pro.vies."  They  were  under  many  tither  disabi- 
lities, which  may  be  seen  in  dillerent  places  of  the  Pandect: 

But  to  be  in  silence.]  It  was  lawful  for  men  in  public  as- 
semblies, to  ask  question.s,  or  even  interruiit  tlie  speaker, 
when  there  was'any  matter  in  his  speech  which  they  did  not 
understand  ;  but  this  liliorty  was  not  granted  to  tcomew.— See 
the  note  on  1  Cor.  xiv.  34,  35. 

13.  For  Adam  was  first  formed,  then  Eve.]  And  by  this 
very  act  God  designed  that  he  should  have  tlie  preeminence. 
God  fitted  man,  by  the  robust  construction  of  his  body,  to  live 
a  public  life,  to  contend  with  diflkulties,  and  to  be  capable  of 
great  exertions.  The  structure  of  woman's  body  plainly 
jiroves  that  she  was  never  designed  for  those  exertions  re- 
rpiired  in  public  life.  In  this,  the  chief  part  of  the  natural 
inferiority  of  woman  is  to  be  sought. 

14.  Adam  iras  not  deceived]  It  does  not  appear  that  Satan 
attempted  the  man  :  tlie  woman  said,  1'he  serpent  beguiled 
vie,  and  I  did  eat.  Adam  received  the  fruit  from  the  hand 
of  his  wife  ;  he  knew  he  was  transgressing  ;  he  was  not  de- 
ceived; however,  she  led  the  way,  and,  in  consequence  of 
this,  she  was  subjected  to  the  domination  of  her  husband. 
']'hy  desire  shall  tie  to  thy  husband,  and  he  shall  rule  over 
thee,  tJen.  iii.  1(5.  There  is  a  Greek  verse,  but  it  is  not  Eng- 
lish law,  that  speaks  a  language  nearly  similar  to  that  alxrvc  : 

ruvuiifi  6'  apxetv  ov  itioiaiv  h  ipvirti. 
For  nature  sull'ers  not  a  woman's  rule. 
God  has  not  only  rendered  her  unfit  for  it,  but  he  has  subject- 
ed her,  (expressly,)  to  the  government  of  the  man. 

15.  She  shall  be  .fared  in  child-bearing]  Y'.>On<reTai  de  did 
rrii  TCKvo}  omaf,  she  shall  be  sared  through  child-hearing  :  she 
shall  he  saved  by  means,  or  through  the  instnmientality  of 
child-bearing,  or  of  bringing  forth  a  child.  Amidst  the  ditler- 
ent  opinions  given  of  the  meaning  of  this  very  singular  text, 
that  of  Ur.  Macknight  appears  to  me  the  most  probable,  which 
I  shall  give  in  his  paraphrase  and  notes. 

"However,  though  Eve  was  first  in  the  transgression,  and 
brought  death  on  hei-self,  her  husband,  and  all  her  posterity, 
the  female  se.r  shall  he  sared,  (equally  with  the  male,)  through 
child-bearing;  through  bringing  forth  the  Saviour:  if  they 
live  it:  faith,  and  love,  and  chastity,  with  that  sobriety  wlucli 
1  have  been  recommending."  , 

'■The  word  atMntrcrat,  saved,  in  this  verso,  refers  to  >i  rin'i?, 
the  woman,  in  the  foregoing  verse,  which  is  certainly  Eve. 
But  the  apostle  did  not  mean  to  say,  that  .9tie  alone  was  to  bo 
saved  through  child-bearing,  but  that  all  her  p<>sierity,  whcUicr 
male  or  female,  are  to  be  saved  through  the  child-bearing  of  a 
woman  ;  as  it  is  evident,  from  his  adding,  1/ they  live  "»/"f|A. 
and  love,  and  holiness,  with  .lobriety.  For  sajcty  in  child- 
bearin"  does  not  depend  on  that  condition  at  all,  since  many 
pious  women  die  in  child-bearing  ;  while  olhere  of  a  contrary 
character,  are  preserved.  The  salvation  of  the  human  race, 
through  child-bearing,  was  intimated  in  the  sentence  passed 
on  the  serpent,  CJen.  iii.  15.  Iirill  put  enmity  between  thee  and 
the  woman;  and  lictween  thy  seed  and  her  seed.  It  shall 
bruise  thi/ head.  Accordinglv,  Hie  Saviour  being  conceived 
in  the  woiiib  of  Ilis  mother,  by  the  power  of  the  IIo|y  GhasI, 
He  is  truly  the  seed  of  l/ie  woman,  who  was  to  bruise  the 
head  of  the  serpent  ;  and  a  woman,  by  bringing  Him,  forth, 
has  been  the  occasion  of  our  s;ilvation."  This  is  the  most  con 
sisteiil  sense  ;  for,  in  the  w.iy  in  which  it  is  coinraonly  under 
stood  it  does  not  apply.  There  arc  inniuncrablc  instances  oi 
303 


Concerning  bishops, 


f.  TIMOTHY. 


and  their  qualijicalions 


women  dying  in  childbed,  who  have  lived  in  faith  and  chari- 
ty, and  holiness,  with  sobriety:  and  equally  numerous  in- 
stances of  worthless  women,  slaves  to  different  kinds  of  vices, 
who  have  not  only  been  saved  in  child-bearing,  but  have  pass- 
ed through  their  travail  with  comparatively  little  pain  :  hence, 
that  is  not  the  sense  in  which  we  should  understand  the  apos- 
tle. Yet,  it  must  be  a  matter  of  great  consolation  and  support, 
to  all  i)ious  women,  labouring  of  child,  to  consider  that,  by  the 
Holy  Virgin's  child-bearing,  salvation  is  provided  for  tlicm, 
and  the  whole  human  race ;  and  that,  whether  they  die  or  live, 
though  their  own  child-bearing  can  contribute  nothing  to  their 
salvation  ;  yet  He  who  was  born  of  a  womau  has  purchased 
them,  and  the  whole  human  race,  by  His  blood. 

If  the 'J  continue]  Eai/  fitivf.jcrti',  is  rightly  translated,  if  they 
live;  for  so  it  signifies  in  other  passages,  particularly  Phil.  i. 
25.  The  change  in  the  number  of  the  verb  from  the  singular 
to  the  plural,  which  is  introduced  here,  was  designed  by  the 
apostle  to  show  that  he  does  not  speak  of  Eve,  nor  of  any  par- 
ticular woman,  but  of  the  whole  sex.     See  Macknight. 

Without/ffliVA,  it  is  impossible  to  please  God,  or  to  be  saved  ; 
and  without  love,  it  will  be  impossible  to  ohey.  Faith  and 
i.ovB  are  essentially  necessary  to  holiness  and  sobriety ;  and, 
unless  both  men  and  women  live  in  these,  they  cannot,  serip- 
turally,  expect  to  dwell  with  God  for  ever.  Some  foolish 
women  have  supposed,  from  this  verse,  that  the  very  act  of 


bringing  forth  children,  shall  entitle  them  to  salvation ;  and 
that  all  wlio  die  in  childbed  infallibly  go  to  gloi7!  Nothing 
can  be  more  unfounded  than  this  :  faith,  love,  holiness,  and 
sobriety,  are  as  absolutely  requisite  for  the  salvation  of  every 
daughter  of  Eve,  as  they  are  for  the  salvation  of  every  son 
of  Adam.  Pain  and  suffering  neither  purify  nor  make  atone- 
ment. On  the  mercy  of  God,  in  Christ,  dispensing  remission 
of  sins  and  holiness,  both  men  and  woman  may  confidently 
rely  for  salvation  ;  but  on  nothing  else.  Let  Aej-  that  readeth 
understand. 

On  the  subject  of  dress  I  will  conclude  in  the  words  of  a 
late  writer :  What  harm  docs  it  do  to  adorn  ourselves  with 
gold,  or  pearls,  or  costly  array,  suppose  we  can  afford  it?  The 
first  harm  it  does  is,  it  engenders  pride,  and  where  it  is  already, 
increases  it.  Nothing  is  more  natural  than  to  think  ourselve.s 
better,  because  we  are  dressed  in  better  clothes.  One  of  the 
old  heathens  was  so  well  apprized  of  tliis,  that  when  he  had 
a  spite  to  a  poor  man,  and  had  a  mind  to  turn  his  head,  he 
made  him  a  present  of  a  suit  of  fine  clothes. 

Eutrapelus  cuicunque  nocere  volebat, 

Vestimenla  dabat  preciosa. 
He  could  not  then  but  imagine  himself  to  be  as  much  belter, 
as  he  was  finer,  than  his  neighbour;  inferring  the  superior 
value  of  his  person  from  the  value  of  his  clothes.— Reverend 
J.  Wesley's  Sermons. 


CHAPTER  HI. 

Concerning  bishops,  their  qualifications,  and  work,  1—7.  Of  deacons,  and  how  they  should  he  proved,  8 — 10.  Of  their 
wives  and  children,  and  how  thei/  should  be  governed,  11 — 13.  How  Timothy  should  behave  himself  in  the  church,  14,  15. 
T!ie  great  mystery  of  godliness,  \().    [A.  M.  cir.  4069.    A.  D.  64  or  65.     A.  U.  C.  818.     An.  Imp.  Ner.  Cassar.  Aug.  12.] 


T 


HIS  ^  is  a  true  saying,  If  a  man  desire  the  office  of  a  ''bi- 
shop, he  desireth  a  good  °  work. 

aCh.l.I3-b  AclaaO.aS.    Phil,  1.  l.-c  Eph,4.I3. 


NOTES. — Verse  1.  This  is  a,  faithful  saying]  lUros  b  Xo- 
JOS,  this  is  a  true  doctrine.  These  words  are  joined  to  the 
last  verse  of  the  preceding  chapter,  by  several  of  the  Greek 
Fathers  ;  and  by  them  referred  to  the  doctrine  there  stated. 

l^he  office  of  a  bishop]  EKtaKOTrrjs,  the  episcopacy,  ocerseer- 
ship,  or  superinlendency.  The  word  opeycrat,  which  we 
translate  desire,  signifies  earnest,  eager,  passionate  desire  ; 
and  £7rt9u/j£(,  which  we  also  translate  desire,  signifies  ear«es^ 
ly  to  desire,  or  covet.  It  is  strange  that  the  episcopacy,  in  those 
times,  should  have  been  an  object  of  intense  desire  to  any 
man ;  when  it  was  a  place  of  danger,  and  exposure  to  severe 
labour,  want,  persecution,  and  death;  without  any  secular 
emolument  whatsoever  !  On  this  ground,  I  am  led  to  ihink 
that  the  Spirit  of  God  designed  these  words  more  for  the  ages 
that  were  to  come,  tlian  for  tliose  which  were  then  ;  and,  in 
reference  to  after  ages,  llie  whole  of  what  follows,  is  chiefly 
to  be  understood. 

A  good  work]  A  rtork  it  then  was;  heavy,  incessant,  and 
gainful.  There  were  no  unpreaching  prelates  in  those  days  ; 
and  should  be  none  now.  Episcopacy  in  the  church  of  God, 
is  of  Divine  appointment ;  and  should  be  maintained  and  res- 
pected. Under  God,  there  should  be  supreme  governors  in  tlie 
church,  as  well  as  in  the  state.  The  stale  has  its  monarch  ; 
the  church  has  its  bishop:  one  should  govern  accoi'ding  to  the 
taws  of  the  land  :  the  other,  according  to  the  toord  of  God. 

What  a  constitutional  king  should  he,  the  principles  of  the 
constitution  declare  ;  what  a  bishop  should  be,  the  following 
verses  particularly  show. 

2.  A  bishop,  llien,  must  be  blameless]  Our  term,  bishop 
comes  from  the  Anglo-Saxon  bifceop,  whicli  is  a  mere  cor- 
ruption of  tlie  Greek  cKiaKOTro;,  and  the  Latin  episcopus  ;  tlie 
former  being  compounded  of  em,  over,  and  aKeirronai,  to  look 
or  inspect,  signifies  one  who  has  the  inspection  or  ovetsight 
of  a  place,  persons,  or  business  :  what  we  commonly  terra  a 
superintendetit.  The  New  Testament  writers  have  borrowed 
the  term  from  the  Septuagint,  it  being  the  word  by  which 
they  translate  the  T'piJ  pakid  of  the  Hebrew  text,  which  sig- 
nifies a  visiter,  one  that/)e;-so;iaH)/  inspects  the  people  or  bu- 
siness over  which  he  presides.  It  is  given  by  St.  Paul  to  the 
elders,  at  Ephesus,  who  had  the  oversight  of  Christ's  flock, 
.\cts  XX.  28.  and  to  such  like  persons  in  other  places,  Phil. 
i.  1.  1  Tim.  iii.  2.  the  place  in  question,  and  Tit.  i.  7. 

Let  us  consider  the  qualifications  of  a  Christian  bishop, 
and  then  we  shall  soon  discover  who  is  fit  for  the  oflice. 

First — This  Christian  bisltop  must  be  blaineless,  avciriXriTr- 
rov,  a  person  against  whom  no  evil  can  be  proved  ;  one  who 
is  everywhere  invultierable ;  for  II  le  word  is  a  metaphor, 
taken  from  the  case  of  an  expert  and  skilful  pugilist,  who  so 
defends  every  part  of  his  body,  that  it  is  impossible  for  his 
antagonist  to  give  one  hit.  So  this  Cln-istian  bishop  is  one 
that  has  so  conducted  himself  as  to  put  itoutof  the  reach  of  any 
person  to  prove  that  he  is  either  unsound  in  a  single  article 
()f  the  Christian /ujrt,  or  deficient  in  tl>e  fulfilment  of  any 
duty  incumbent  on  a  Christian,  liemust  be  irreprehensible  ; 
for  how  can  he  reprove  that  in  otliers,  which  they  can  reprove 
in  him  1 

Secondly — He  must  be  the  husband  of  one  wife.  He  should 
be  a  married  man ;  but  he  should  be  no  polygamisl,  and  have 
only  one  wife ;  i.  e.  one  at  a  time.  It  does  not  mean,  that  if 
he  have  been  married,  and  his  wife  die,  he  should  never 
marry  another.  Some  have  most  foolishly  spiritualized  this ; 
nnd  say,  that  by  one  wife  the  church  is  intended  !  This  silly 
301 


2  dAbishop  then  must  be  blameless,the  husband  of  one  wife,vi- 
gilant,sober,'of  good  behaviour,given  to  hospitality, fapt  to  teach; 

d  Til.1.6,  &<:,— eOr,  modesl.-f  2  Tim.2.24. 

quibbling  needs  no  refutation.  The  apostle's  meaning  appears 
to  be  this,  that  he  should  not  be  a  man  who  has  divorced  his 
wife  and  married  another;  nor  one  that  has  two  jri'res  at  a 
time.  It  does  not  appear  to  have  been  any  part  of  the  apos- 
tle's design  to  prohibit  second  marriages,  of  which  some  liavc 
made  such  a  serious  business.  But  it  is  natural  for  some  men 
to  tithe  mint  and  cummin  in  religion,  while  they  neglect  the 
weightier  matters  of  the  law. 

Thirdly — He  mnsihc  vigilant :  vri^aXenv,  from  I'r;,  not,  and 
TTiw,  to  drink.  Watchful — for  one  who  drinks  is  apt  to  sleep  ; 
so  he  who  abstains  from  it,  is  more  likely  to  keep  awake,  and 
attend  to  his  work  and  charge.  A  bishop  has  to  watrh  over 
the  church,  and  watch/or  it:  and  this  will  require  all  his 
care  and  circumspection.  Instead  of  vntpaXeov,  n)any  MSS. 
read  ve(f>a\iov  ;  this  may  be  the  better  ori/iography,  but  makes 
no  alteration  in  the  sense. 

Fourthly — He  must  be  sober  ;  aoiipova,  prudent,  or,  accord- 
ing to  the  etymology  of  the  word,  from  aws,  sound,  and  (hprjv, 
mind,  a  man  of  a  sound  mind ;  having  a  good  understanding, 
and  the  complete  government  of  all  his  passions. 

A  bishop  should  he  a  man  of  learning,  of  an  extensive  and 
well  cultivated  mind  ;  dispassionate,  prudent,  and  sedate. 

Fifthly — He  must  be  of  good  behaviour ;  kochiuv,  orderly, 
decent,  grave,  .'aid  correct,  in  the  whole  of  his  appearance, 
carriage,  and  conduct.  The  preceding  term  o-a)0/;ova,  refers 
to  the  mind;  this  latter,  Kuajiiov,  to  the  exteryial  manners. 
A  clownish,  rude,  or  boorisli  man,  should  never  have  the  rulfe 
of  the  church  of  God  :  the  sour,  the  sullen,  and  the  boisterous, 
should  never  be  invested  with  a  dignity,  which  they  would 
most  infallibly  disgrace. 

Sixthly— He  must  be  given  io  hospitality  ;  (jitXo^cvov,  lite- 
rally a  loi'er  of  strangers  ;  one  who  is  ready  to  receive  into 
his  house,  and  relieve,  every  necessitous  stranger :  hospitality 
in  those  primitive  times,  was  a  great  and  necessary  virtue  : 
then,  there  were  few  injis,  or  places  of  public  enlertainmejtt : 
to  tliose  who  were  noted  for  benevolence,  the  necessitous 
stranger  had  recourse.  A  Christian  bishop,  professing  love 
to  God,  and  all  mankind  ;  preaching  a  religion,  one  half  of  the 
morality  of  which  was  included  in.  Thou  shall  love  thy  neigh- 
bour as  thyself,  would  naturally  be  sought  to  by  those  who 
were  in  distress,  and  destitute  of  friends.  To  enable  them  to 
entertain  such,  the  church  over  which  thy  preside  must  have 
furnished  them  with  the  means.  Such  a  bishop  as  St.  Paul, 
who  was  often  obliged  to  labour  with  his  hands  for  his  own 
support,  could  have  little  to  give  away.  But  thei'e  is  a  consi- 
derable difference  between  an  apostolical  bishop,  and  an  ec- 
clesiastical bishop  ;  the  one  was  generally  itinerant,  the  other 
comparatively  local :  the  former  had  neither  house  nor  home  ; 
the  latter  had  both.  The  apostolical  bishop  had  charge  of  the 
cliurch  of  Christ  universally  ;  the  ecclesiastical  bishop,  of  the 
churches  in  a  particular  district.  Such  should  be  addicted  to 
hospitality,  or  works  of  charity,  especially  in  these  modem 
times,  in  which,  besides  the  spiritualities,  they  possess  the 
temporalities  of  the  church. 

Seventhly— He  should  be  apt  to  teach ;  iiinxTinov,  one  capa- 
ble of  teaching;  not  only  tcise  himself,  but  ready  to  commu- 
nicate his  wisdom  to  others.  One  whose  delight  is  to  instruc 
the  ignorant,  and  those  who  are  out  of  the  way.  He  must  be 
a  preacher ;  an  able,  zealous,  fervent,  and  assiduous  preacher. 

He  is  no  bishop  who  has  health  and  strength,  and  yet  sel- 
dom or  never  preaches. 

In  former  times,  bishops  wrote  niuch,  and  preached  much; 


fy  bishops' and  dcacom,       CHAPTER  III. 

3  *  Not  *"  given  lo  wine,  ■  no  striker,  ^  not  greedy  of  (llthy  lu- 
cre ;  but '  patient,  not  n  brawler,  not  covetous  ; 

4  One  that  ruleth  well  his  own  house,  "  having  his  children 
in  subjection  with  all  gravity  ; 

5  cFdr  if  a  man  know  not  how  to  rule  his  own  house,  how 
Bhall  he  take  rare  of  "  the  chilrch  of  God  1) 

6  Not  "  a  novice,  lest  being  lifted  up  with  pride  ^  he  fall  into 
the  condemnation  of  the  devil. 

7  Moreover  he  must  have  a  good  report  i  of  them  which  are 

C  ,Vpr.8.  Tit.l  7.— h  Or,  not  rea  iy  to  quarrel.  «n<t  nffbr  wronr,  «b  one  in  wine— 
i2Tini.2.S4.-k  1  Pet  5.2.— laTiiii  a.J4  — m  Til.l.G.  I  S«in  -.i.K.&c-n  Acia'Ji.aS. 

and  their  labours  were  greatfy  owned  of  God.  .  No  church 
eince  the  apostle's  days,  has  h(;en  more  honoured  in  this  way, 
than  the  British  church.  And  althoiiRh  bishops  are  here,  as 
elsewhere,  appointed  by  the  stale;  yet  we  cannot  help  ador- 
ing ihc  good  providence  of  God,  that,  taken  as  a  body,  they 
have  been  an  honour  to  their  function.  And,  since  the  refor- 
mation of  religion  in  these  lands,  the  bishops  have  in  general 
been  men  of  great  k-arning  and  probity  ;  and  the  ablest  advo- 
cates of  the  Christian  system,  both  as  to  its  nutlienlicity,  and 
the  puiilij  and  erccUence  of  il.s  docliine^  and  morality. 

Cn\tJCER's  character  of  the  Clnrk  of  Gxenford,  is  a  good 
paraphrase  on  St.  I'anl's  character  of  a  primitive  bishop. 

®f  stiiTJic  tooltfn  jb?  mcgtc  curr  aiiTi  Ijtlic, 
IX'oualjt  00  luovir  .'rpiik  ijc  more  tl)?m  tljev  ton-»  nctic, 
Stnt)  tlinttotTj  .grfCr  fii  forme  nnti  rdirrcnrc, 
SlnD  siiort,  aati  quick,  antr  fill  of  Ijiab  sentence 
Sotonf ITS  III  moral  bcrtuc  toa.?  |)i.'i  speclie, 
atnli  QlaTJlu  tooltic  lie  If  nie,  anH  slatil))  tccljc. 

3.  An  eighth  article  in  his  cliaracter  is,  he  must  not  be  given 
la  xcine\  Hn  napoivov.  This  word  not  only  signifies  one  Wha 
is  inordinately  attached  lo  wine,  a  icine-bibOer  or  tippler  ; 
but  also  one  who  is  imperious,  abusive,  insolent;  whether 
through  wine  or  otherwise.  Kypke  contends  for  this  latter 
acceptation  here. — See  his  Proofs  and  Examples. 

Ninthly — He  must  be  no  stril^er  ;  /in  rXijurriv ;  nolquarrel- 
so>ne ;  nol  rendy  lo  stri/ce  a  persfiti  who  may  displease  him; 
no  persecutor  of  those  who  may  differ  from  him  ;  not  prone, 
Rsone  wittily  said, 

"  To  prove  his  doctrine  orthodo.v 
Ry  apostolic  blows  and  knocks." 

It  is  said  of  Bishop  /JoHjicr,  of  infamous  memory,  that  wTien 
*>.xainining  tlie  poor  Protestants,  whom  he  terifted  heretics, 
t\'hen  worsted  by  them  in  argument,  he  was  used  losmite  them 
icith  his  fists  ;  and  sometimes  scourge  and  whip  them.  But 
though  he  was  a  most  ignorant  and  consummate  savage  ;  yet 
from  such  a  scripture  as  this  he  might  have  seen  the  necessity 
of  surrendering  his  mitre. 

Tenthly—Ue  must  nut  be  greedy  af  filthy  lucre:  ftrj  aiaxp^-, 
Kepd>i;  not  desirous  of  base  gain  :  not  using  base  and  uiijusli-' 
/table  methods  to  raise  and  increase  his  revenues  ;  not  trading 
or  trallicking  :  for,  what  would  be  honourable  in  a  secular  dm- 
racter,  would  be  base  and  dishonouraidc  in  a  bishop.  Though 
6uch  a  trait  should  never  appear  in  the  charactL-r  of  a  <'hris- 
tian  prelate;  yet  there  is  much  reason  to  suspect  that  the 
words  above  are  not  aulhenlic  ;  they  are  omitted  by  AUFG. 
many  others,  the  Syriac,  all  the  Arabic,  Coptic,  (and  .S'«/(('- 
<tic7)  /Ethiopic.  Armenian,  h\Uer  Syriac,  (but  it  appears  in 
the  margin,)  the  Vulgate  and  Itala,  and  by  most  of  the  Greek 
Fathers.  Orieshach  has  left  it  out  of  the  text,  in  which  it 
does  not  appear  that  it  ever  had  a  legitimate  place.  The  word 
covetous,  wliich  we  have  below,  expresses  all  the  meaning  of 
this;  and  it  is  not  likely  thai  the  apostle  would  insert  in  the 
Barae  sentence,  two  words  of  thesame  meaning,  because  they 
were  different  in  sound.  It  appears  to  have  been  borrowed 
from  verse  8. 

Eleventhly — He  must  be  patient ;  tirietKri,  meek,  gentle  ;  (lie 
opposite  to  nXnicrn^',  a  qnarrclsomc  person,  which  it  imme- 
diately follows,  when  the  spUrions  word  aiaxpoKcpSm  is  re- 
moved. Where  tneekness  and  patience  do  not  reign,  gravity 
cannot  exist ;  and  the  love  of  Uod  cannot  dwell. 

Twelfthly — He  must  not  be  a  braider  ;  afiaxof,  not  conten- 
tious, or  litigious,  but  quiel  and  peaceable. 

Thirteenthly— lie  must  not  be  corelous  ;  a<l>t\apyvpov,  not 
a  lover  of  money ;  not  desiring  the  office,  for  the  sake  of  its 
emoluments.  lie  who  loves  money,  will  stick  at  nolliing  in 
order  to  get  it.  Fair  and  foul  metii'Tds  are  to  him  alike,  pro- 
vided they  may  be  equally  productive.  For  the  sake  of  repu- 
tation, he  may  wish  to  get  all,  honourably  ;  but  if  that  cannot 
be,  he  will  not  scruple  to  adoplother  methods.  A  brother  hea- 
then gives  him  this  counsel : — "Get  money  if  thou  canst,  by 
fair  means  ;  if  not,  get  it  liy  hook  and  by  crook." 

4.  Thefourleenlh  qualification  of  a  Christian  bishop  is,  that 
iic  ruleth  tcell  his  oun  house]  Ton  liiov  otKon  /roA<oj  rpois-a- 
Itivov,  one  who  properly  presides  over  and  governs  his  oicn 
family.  One  who  has  the  command  of  his  oiC7i  house  ;  not 
by  sternness,  severity,  and  tyranny,  but  with  aU  gravity ;  go- 
verning his  household  hy  rule  ;  every  one  knowing  his  own 
place,  and  each  doing  his  own  work;  and  each  work  having 
the  "proper  time  assigned  for  its  beginning  and  end.  This  is  a 
maxim  of  common  sense;  no  family  can  be  profperous  that  is 
not  under  subjection  ;  and  no  person  can  govern  a  family,  but 
the  head  of  it,  the  husband ;  who  is,  both  by  nature  aiid  the 
appointment  of  God,  the  head  or  governor  of  hi?  own  hons". 
■  -See  the  note  on  Ephes  v  22 

Vol.  VI.  Q,  q 


and  their  qualijicationt. 


without;  lest  he  fall  into  reproach  'and  the  snare  of  lh<* 

devil. 

8  Likewise  m,usl  'the  deacons  be  grave,  not  double-tongued, 
'  not  given  to  much  wine,  not  greedy  of  filthy  lucre  ; 

9  "  Holding  the  mystery  of  the  faith  in  a  pure  conscience. 

10  And  let  these  also  first  be  proved;  then  let  them  use  tha 
office  of  a  deacon,  being/ounrf  blameless. 

11  V  Even  so  must  their  wives  he  grave,  not  slanderers,  so- 
ber, faithful  in  all  things. 

oOr.onenewlyromeioihefaiih- pIs.I4.la.— <iAe.2a.l2.  ICor.S.i;.  lTlics4,l2.- 
rCh.6.9.  2Tim.2.a6 -s  Ac  6  3.-tVe,3.  Lev. 10.9.  Ezelc.W.ai.— uCh.l.  19.— vTii.2." 

5.  For  if  a  man  know  not]  Method  is  a  matter  of  great 
importance  in  all  the  affairs  of  life.  It  is  a  true  saying.  He 
that  does  little  with  his  head,  must  do  much  iPith  his  hatids  ; 
and  even  then,  the  business  is  not  half  done,  for  want  of  me- 
thod. Now,  he  who  has  a  proper  method  of  doing  business, 
will  show  it  in  every  affair  of  life,  even  the  least.  He  who' 
\\a.B  a.  disorderly  family,  has  no  governmetit  of  that  family  ; 
he  probably  has  none,  because  he  has  no  method,  no  plan  of 
presiding.  It  was  natural  for  (he  apostle  to  say.  If  a  mujt 
know  not  how  to  rule  his  own  house,  how  shall  he  tale  care  of 
the  church  of  God  i  Look  at  a  man's  domestic  arraiigementti ; 
if  they  be  riot  good,  he  should  not  be  trusted  with  any  branch 
of  government,  whether  ecclesiastical  or  civil. 

6.  Fifteenthly — It  is  required  that  he  be  not  a  iiovice]  Nto 
(fivTop,  not  a  young  plant,  not  recently  ingrafted,  that  is,  one 
7iot  newly  converted  lo  the  faith  ;  (fik\  MS.' Biljle,)  one  who 
has  been  of  considerable  standing  in  the  Christian  church,  if 
he  have  the  preceding  qualifications,  may  be  .safely  trusted 
with  the  government  of  that  church.  It  is  impossible,  that 
one  who  is  not  long  and  deeply  experienced  in  the  ways  cf 
God,  can  guide  others  in  the  way  ol  life.  Hence  prisbyters 
or  elders  were  generally  appointed  to  have  the  oversight  of  the 
rest ;  and  hence  presbyter  and  bishop  seem  to  have  been  two 
names  for  the  same  office  ;  yet  all  presbyters  or  elders  cer- 
tainly were  not  bishops;  because  all  presbyters  had  not  th'" 
qualifications  market!  above.  But  the  apostle  gives  another 
reason,  lest  being  lifted  up  with  pride,  hefatl  into  the  condem- 
riation  of  the  devil.  It  is  natural  for  man  to  think  himself  of 
more  importance  than  his  fellows,  when  they  are  entrusted  to 
his  government.  The  apostle's  term  Tviitiodcii,  puffed  up,  in- 
flated, is  a  metaphor  taken  from  a  bladder  when  filled  with 
air  or  wind.  It  is  a  substance,  has  a  certain  size,  is  light, 
can  be  the  sport  of  the  wind,  but  has  nothing  in  it  but  air 
Such  is  the  classical  coxcomb  :  a  mere  puff-ball,  a  disgrace  tu 
his  function  ;  and  despised  by  every  inteHigenlnian.  Shouiti 
we  not  say  to  those  whom  it  may  concern, 

"From  such  apostles,  O  ye  mitred  heads, 
Preserve  the  church  !  and  lay  not  careless  hanils 
On  skulls  that  cannot  teach,  and  will  not  learn.'' 
From  these  words  of  the  apostle,  we  are  led  io  infer,  that 
pride  or  self-conceit  was  the  cause  of  the  devil's  downfall,  lii 
Ecclus.  X.  there  are  some  excellent  sayings  coinieriiing/jrirfe  .• 
— "  Pride  is  hurtful  before  God  and  man."  "  Why  is  earth  anti 
ashes  proud T"     "The  beginning  of  pride  is  wlien  one   de- 
parteth  from  God  ;"     "  For  pride  is  the  beginning  of  sin  ;  and 
lie  that  hath  it  shall  pour  out  abomination."'     "  Pkide  teas  not 
made  for  men."— See  verses  7,  9,  12,  13,  and  hS,  of  the  above 
chapter. 

7.  The  sixteenth  requisite  is,  that  he  should  have  a  good  re- 
port of  them  which  are  without]  That  he  should  he  one  who 
luid  not  been  previously  a  profligate;  or  scandalous  in  his  life. 
Such  a  pereon,  when  converted,  may  be  a  worthy  private 
member  of  religious  society;  but  I  believe  God  7(7  le/y  calls 
such  to  the  work  of  the  ministry ;  and  never  to  tlie  episco- 
pate. Them  that  are  without,  arethe  Jews,  Gentiles,  and  un- 
converted of  all  kinds.  For  thij  meaning  of  this  term  sec  the 
note  on  Coloss.  iv.  5. 

The  snare  of  the  devil]  Some  would  translate  irayica  rov 
6ta0oS.ov,  the  snare  of  the  accuser ;  and  they  give  the  same 
meaning  to  the  word  in  verse  0.  because  it  is  evident  that 
iia0u\ovi,  has  that  meaning,  verse  11.  and  our  translators 
render  it  slanderers.  Now,  Ihoiigh  SinffoXog,  signifies  an  ac- 
cuser, yet  I  do  not  see  that  it  can,  with  any  propriety,  be  re- 
strained to  this  meaning  in  the  text  in  question;  anii  espe- 
cially ns  the  word  is  emphatically  npplit.tl  to  Satan  himself; 
for  ho,  who  in  Rev.  xii.  10.  is  called  the  acctiser  of  the  brethren  ; 
is,  in  verse  9,  called  the  great  diagon,  the  old  seipent ;  (he 
DEVir,  ^ia(io\oi,  and  Satan. 

Lest  he  fall  into  reproach]  For  his  former  scandalous  life. 

And  the  snare  of  the  devil)  Snares  and  templatloiis,  sucha.<; 
he  fell  in,  and  fell  by,  before.  This  is  called  the  sn<jre  «/■//« 
devil ;  for  as  he  well  knows  the  constitution  of  such  persons, 
andwhflt  is  most  likely  to  prevail,  he  infers,  that  what  waa 
effectual  before,  to  their  transgressing,  may  ly  so  still ;  there- 
fore, in  all  suitable  occasions,  he  tempts  them  to  their  old  sins. 
Backslidere,  in  general,  fall  by  those  sins  to  which  ihey  were 
addicted,  previously  to  their  convereion.  Former  inveterate 
habits  will  revive  in  him,  who  docs  not  continue  lo  deny  him- 
self, and  watch  unto  prayer. 

8.  Likewise  must  the  deacons]  The  term  deacon,  iianovos, 
simply  signifies  a  regular  or  stated  servant:  from  6ia, 
tlirough,  or  emphatic,  and  Koir.t,',  to  minister,  or  serve. — Soe 
it  explained  in  the  note  on  Matt  xx.  26.  As  nearly  the  same 
iinalificalions  were  required  in  the  deacons  as  in  the  bishops 
the  reader  may  consult  what  is  said  on  the  preceding  verses. 

Crave]  Of  a  sedate  and  dignified  carriage  and  conduct. 
305 


The  cliuvch  nf  God  Ike  pillar 


I.  TIMOTHY. 


and  ground  of  the  truth. 


12  Let  the  deacons  be  tlie  husbands  of  one  wire,  ruling  their 
cliildren  and  tlieir  own  houses  well. 

13  For,  "they  that  have  *  used  the  office  of  a  deacon  well, 
purcliase  to  themselves  a  good  degree,  and  gi-eat  boldnes.s  in 
the  faith  which  is  in  Clivist  .Jesus. 

14  Tlseac  things  write  1  ifntcrthee,  hoping  to  coine  unto  Ihee 
shortly. 

w.Sec  Mall  ari.SI-— X  Or,  miiiislercl.— y  Eph.'3  2I,S3  2  Tim  5.20.— z  Or,  3l»y.— 
o  loiin  I  U  1  .'ohn  I.  i  — b  Cir.  manilcstod.— c  JMall.3.16.  John  1.32,  33.&  15.26. Si 
10.3,9.  Rom,  1.1.   1  r      " "  "    " 


Not  douhle  longaed]  Speaking  one  thing  to  one  person,  and 
nnother  thing  to  arnother,  on  the  smne  au'ijp.ct.  This  i.s  hypo- 
crisy and  deceit.     This  word  might  also  be  translated  liars. 

Net  given  io  much  wine]  Neither  a  drunkard,  tippler,  nor 
what  is  called  a  jovial  companion.  All  this  would  be  incou- 
liistent  witli  gravity. 

Not  greedy  of  filthy  lucre]    See  on  ver.  4. 

9.  Ho'ding  the  mystery  of  the  faith]  Instead  of  rrti  n-(5-£«5, 
the  faith,  one  M.S.  (the  readings  of  which  are  found  in  the 
margin  of  a  copy  of  Mill's  Greek  te.vt,  in  the  Bodleian  library, 
and  is  marked  Ct.  in  Griesbach,)  reads  avw^arjerog,  of  the  re- 
surrection. This  reading,  like  many  others  in  this  MS.  is 
found  nowhere  else;  and  is  worthy  of  little  regard,  but  as  ex- 
pressing what  appeared  to  the  writer  to  be  the  apostle's  mean- 
ing. One  of  the  greatest  mysteries  of  the  faith  was,  undoubt- 
pdiy,  the  resurrection  of  the  dead ;  and  this  was  held  in  a 
pnre  conscience,  when  the  person  so  exercised.  Iiimself,  as  to 
have  a  conscience  void  of  offence  towards  God  and  towards 
men. — See' Acts  .txiv.  16.  What  has  been  si  nee  cdWeil  Aiiti- 
nomianism,  that  is,  making  void  the  moral  law,  by  a  pre- 
tended  faith  in  the  rigliteousness  of  Christ,  is  that  which  the 
apostle  has  here  particularly  in  view. 

10.  Let  these — he  proved]  Let  thiim  nc^  be  young  converts, 
or  persons  lately  brought  to  the  knowledge  of  the  truth.  This 
is  the  same  spirit  with  what  is  required  of  the  bishops,  ver.  6. 

Let  no  man  be  put  into  an  office  in  the  church,  till  he  has 
given  full  proof  of  his  sincerity  and  steadiness,  by  having  been 
for  a  considerable  time,  a  consistent  private  member  of  the 
church. 

Being  {oanA blameless]  ArcyvXTrofocrf;,  being  irreproach- 
able ;  p'!rsons  against  whom  no  evil  can  be  proved.  Tin  same 
as  in  ver.  2.  though  a  different  word  is  used ;  see  tlie  note 
there. 

11.  £cert  .<;o  must  their  jcjr>p.s  be  ^raz'e]  I  believe  the  apos- 
tle does  not  mean  here  the  toiv.-i  either  of  the  bisho-ps  or  dea- 
cons in  particular;  but  tlie  Christian  women  in  general.  The 
original  is,  simply,  TwaiKai  wo-norMj  aefivas,  Let  the  women 
likewise  be  grace.  Whatever  is  spoken  here  becomes  women 
in  general ;  but  if  the  apostle  had  those  termed  deaconesses  in 
his  eye,  which  is  quite  pos.'sible,  the  words  are  peculiarly  suit- 
able to  them.  Tliiit  there  was  such  an  order  in  the  apostolic 
and  primitive  chnreli,  and  that  they  were  appointed  to  their 
office  by  the  imposition  of  hands,  has  already  been  noticed 
on  Rom.  .Yvi.  1.  Possibly,  therefore,  the  apostle  may  have  had 
this  order p{  deaconesses  in  view,  to  whom  it  was  as  necessary 
to  give  counsels  and  cautions,  as  to  the  deacons  themselves  : 
and  to  prescribe  their  qualifications,  lest  improper  persons 
should  insinuate  themselves  into  that  office. 

Not  slanderers]  T>lri  iiaPoXovs,  literally,  not  devils. — See  on 
ver.  7.  This  may  be  properly  enough  translated  slanderer.'^, 
backbiters,  taJebearers,  &c.  for,  all  these  are  of  their  father 
the  devil,  and  his  lusfs  they  will  do.  Let  all  such,  with  the 
vast  tribe  of  calumniators  and  dealers  in  scandal,  remem- 
ber, that  the  apostle  ranks  them  all  with  malicious,  fallen 
spirits  :  a  consideration,  which  one  would  suppose,  might 
be  sufficient  to  deter  them  from  their  injurious  and  abomina- 
ble conduct. 

i^ober]  See  on  ver.  2. 

Faithful  in  all  things.]  The  deaconesses  had  much  to  do 
among  the  poor;  and  especially  among'  poor  women,  in  dis- 
pensing the  bounty  of  the  church.  They  were  not  on]y  faith- 
fully to  expend  all  they  had  got,  and/or  the  purpose  for  which 
they  got  it;  but  they  must  do  this  with  impartiality ;  show- 
ing no  respect  of  persons  ;  the  degree  of  distress  being  the 
only  rule  by  which  the  distribution  was  to  be  regulated. 

12.  Let  the  deacons  be  the  husbands  of  one  wife]  This  is 
the  same  that  is  required  of  the  bishop. — See  on  ver.  2,  and  4,  .5. 

13.  T/iat  /tare  used  the  office  of  a  deacon  well]  They  wlio, 
having  been  tried  or  proved,  ver.  10,  have  shown,  by  their 
steadiness,  activity,  and  zeal,  that  they  might  be  raised  to  a 
higher  office,  are  here  said  to  have  purciiased  to  themselves  a 
good  degree,  (iaOfmv  koKov,  for  instead  of  having  to  ininisler 
to  the  bodies,  and  bodily  icants  of  the  poor,  the  faithful  dea- 
cons were  raised  to  minister  in  holy  things:  and,  instead  of 
ministering  the  bread  that  perisheth,  they  were  raised  to  the 
presbyterate  or  episcopate,  to  minister  the  bread  of  life  to  im- 
mortal souls.  And  hence  the  apostle  adds,  and  great'boldness 
in  thefait/i;  Tru\Xr)v  trappriinav,  great  liberty  of  speech,  i.  e.  in 
teaching  the  doctrines  ai  Christianity  ;  and  in  expounding  the 
Scriptures  and  preaching.  It  seems  to  have  been  a  practice 
dictated  by  common  sense,  that  the  most  grave  and  steady  of 
the  believers  sliould  be  employed  as  deacons :  the  most  expe- 
rienced and  zealous  of  the  deacons,  should  be  raised  to  the 
rank  of  elders  :  and  the  most  able  and  pious  of  the  elders,  be 
consecrated  bishops.  As  to  a  bishop  nf  bishops,  that  age  did 
not  know  such.  The  Pope  of  Rome  was  the  first  who  took 
this  title.     The  same  ojfice,  biit  not  witli  the  same  pswcrs  nor 

306 


15  But  if  I  tarry  long,  that  thou  mayest  know  how  thou 
oughtest  to  behave  thyself  ^  in  the  house  of  God,  which  is  the 
church  of  the  living  God,  the  pillar,  and  '  ground  of  the  truth. 

16  And  without  controversy,  great  is  the  mystery  of  godli- 
ness :  *  God  was  ''manifest  in  the  flesh,  •=  justified  in  the  Spi- 
rit, J  seen  of  angels,  •=  preached  unto  the  Gentiles,  «  believed 
on  in  the  world,  i'  received  up  into  glory. 

d  Mall.2^.2.  Mark  16.5.  Luke  3. 13.41,21.4.  JohnSO.ia.  Epti.3.10.  IPet.l.l''.— 
c  Acis  10.34.&  13  46,48.  Oal  2.8.  Eph.as,  6,  3.  Rom. 10.18.  Col. 1.27.23.  Ch.2.7.— 
fCol.1.6,  23.— gl,ukea-1.5l.   Acts  1.19.   1  Pci. 3.2-2. 

abuse,  is  found  in  the  patriarch  of  the  Greek  church,  and  the 
archhisliop  of  the  Protestant  church.  As  the  deacon  had  ma- 
ny private  members  under  his  care:  so i\\e presbyter  or  elder 
had  several  deacons  under  his  care;  the  bisliop  several  pres- 
byters ;  and  the  archbishop  several  bishops.  But  I  speak  now, 
more  of  the  jnodern  than  of  the  ancient  church.  The  dis- 
tinction in  some  of  these  offices  is  not  so  apparent  in  ancient 
times :  and  some  of  the  offices  themselves  are  moder?i,  or 
comparatively  so.  But  deacon,  presbyter,  and  bishop,  existed 
in  the  apostolic  church  ;  and  may  therefore  be  considered  of 
Divine  origin. 

14.  These  things  write  I]  That  is,  I  write  only  these  tilings, 
because  I  hope  to  come  unto  thee  shortly. 

15.  But  if  I  tarry  long]  That  is,  notwithstanding  I  hope 
to  come  to  thee  shortly,  and  therefore  do  not  feel  the  necessity 
of  writing  at  large ;  yet,  lest  I  should  be  delayed,  I  write  what 
1  judge  necessary  to  direct  thy  conduct  in  the  church  of  God. 

Tlic  house  of  God]  This  is  spoken  in  allusion  to  the  ancient 
tabernacle,  wliich  was  God's  house,  and  in  which  the  symbol 
of  the  Divine  Majesty  dwelt.  So  the  Christian  church  is  God'.s 
house  ;  and  every  believer  is  a  habitation  of  God  througli  the 
Spirit. 

The  church  of  the  living  God]  The  assembly  in  which  Goil 
lives  and  works;  each  member  of  which  is  a  living  stone;  all 
of  whom,  properly  united  among  themselves,  grow  up  into  a 
holy  temple  in  the  Lord. 

Tlie  pillar  and  ground  of  the  truth.]  Never  was  there  a 
greater  variety  of  opinions  on  any  portion  of  the  Sacred  Scrip- 
ture than  has  been  on  this  and  the  following  verse.  Commen- 
tators and  critics  have  given  senses  and  meanings  till  there  is 
no  meaning  to  be  seen.  It  would  be  almost  impossible,  aftcv 
reading  all  that  has  been  said  on  this  passage,  for  any  man  to 
make  up  his  own  mind.  To  what,  or  to  whom,  does  the  pillar 
and  ground  of  the  truth  refer  1 

1-.  Some  say  to  Timothy,  who  is  called  the  pillar,  &c.  be- 
catlse  left  there  to  support  and  defend  the  truth  of  God 
against  false  doctrines,  and  false  teachers  ;  and  is  so  called  fur 
the  same  reason  that  Peter,  James,  and  Johnj  are  said  to  bu 
pillars;  i.  e.  supporters  of  the  truth  of  God.  Gal.  ii.  9. 

2.  Others  suppose,  that  the  pillar  and  ground  of  the  truth, 
,is  spoken  of  God  ;  and  that  69  t-i,  who  is,  sliould  be  supplied 
as  referring  immediately  to  Ocoj,  God,  >ust  before.  By  lhi;i 
mode  of  interpretation,  the  passage  will  read  Ihiis  : — 'J hot 
thou  mayest  know  how  thou  oughtest  to  behave  thyself  in  the 
house  of  God,  which  is  the  church  of  the  living  God,  who  is 
(oj  tri,)  the  pillar  and  ground  of  the  truth.  How  God  may 
be  fitly  tenned  the  pillar  and  ground  of  truth,  requires  no  ex- 
planation. 

3.  Others  think  that  the  words  should  be  understood  of  tha 
r-HDRCH  of  the  living  God ;  and  in  this  case  the  feminine  rela- 
tive I'lris  es-i,  ichich  is,  must  be  repeated  immediately  after 
CKK^Xriaia,  the  church.  The  house  of  God  is  the  church  of  the 
living  God;  which  (church)  is  the  pillar  and  gro-j,nd  of  the. 
truth.  That  is,  the  full  revelation  of  God's  truth  is  in  thfi 
Christian  church.  The  great  doctrines  of  that  church  are, 
the  truth,  without  error,  metaphor,  or  figure.  Formerly,  Ihr. 
truth  was  but  jiartially  revealed  ;  mucli  of  it  being  shadowed 
with  types,  ceremonies,  and  comparatively  dark  prophecies  ; 
but  now,  all  is  plain,  and  the  full  revelation  given:  and  the 
foundation  on  which  this  truth  rests,  are  the  granil  facts  de- 
tailed in  the  Gospel,  especially  those  which  concern  the  in- 
carnation, miracles,  })assion,  death,  and  resurrection,  of 
Christ ;  and  the  itiission  of  the  Holy  Spirit. 

4.  Lastly,  others  refer  the  whole  to  ro  rrjs  evacpcias  iivrnp'Of, 
the  mystery  of  godliness ;  and  translate  the  clause  thus :  The 
mystery  of  godliness  is  the  pillar  and  ground  of  the  truth  ; 
and,  without  controversy,  a  great  thing.  This  gives  a  very 
good  sense,  but  is  not  much  favoured  by  the  arrangement  of 
the  words  in  the  original. 

16.  And  iriihoui  controversy]  Km  opo\oyoviici'(0(,  and 
confessedly;  by  general  consent:  it  is  a  thing  which  no 
man  can,  or  ought  to  dispute :  any  phrase  of  this  kind  ex- 
presses tlie  meaning  of  tlie  original. 

God  teas  manifest  in  the  flesh]  If  we  take  in  the  whole  cA 
flic  14th,  15th,  and  16th  verses,  we  may  make  a  consistent 
translation  in  the  following  manner;  and  the  whole  para-- 
graph  will  stand  i\a\&— Hoping  to  see  thee  shortly  ;  but  slwuld 
I  tarry  long,  these  things  I  now  icrite  unto  thee,  that  thou. 
mui/est  know  how  thou  oughtest  to  behnVe  thyself  in  tlie  house 
of  God,  which  is  lite  church  of  the  living  God.  The  mystery 
of  godliness,  which  is  the  pillar  and  ground  of  the  truth,  is, 
without  controversy,  a  great  thing.  And  then  he  proceeds 
to  show  what  this  mystery  of  godliness  is  ;  which  he  suras  up 
in  the  six  following  particulars— 1.  God  teas  manifest  in  Ih'. 
ficsh — 2.  Justified  in  the  Spirit — 3.  fieen  of  angeU—i,.  Preach 
ed  unto  the  Gentilrs—Z\  Believed  on  in,  the  icoild—G.  Us- 
ed vcd  up  into  glory. 


Concluding  obsertaLions 


CHAPTER  III. 


071  this  chapter 


Though  all  this  makes  n  very  plain  and  consistent  sense  ; 
vet  we  are  perplexed  hy  various  reaiJingn  on  the  first  clause, 
Otoi  tibaneooiOi]  Cf  iraaxt,  God  trat  manifest  in  tliejtesh;  for, 
instestl  of'  etof,  Gdil,  several  MSS.,  Veriions,  and  Fathers, 
liave  hi  or  5,  which  or  tcho.  And  this  is  generally  referred  to 
the  word  myxtery ;  Great  is  the  mystery  0/ ^o'tl^ncss,  which 
teas  manifest  in  Ihefle^h. 

The  insertion  of  Qevi  for  0?,  or  of  for  6£uf,  may  lie  easily 
nr.counted  for.  In  ancient  times,  the  Greek  was  all  written  in 
capitals ;  for  the  common  Greek  charar.icr  (s,  comparatively, 
of  modern  J.itc.  In  these  early  limes,  words  of  frequent  re- 
cun'ence  were  written    cdntractedly ;  thits  for  Trarnp,  n-p  ; 

Qeof,  dc,  Kupiof,  Ks;  In^rnuf.  "li,  &C-  This  is  very  frequent 
•n  the  old'-st  MS.S.  and  is  conlinually  recurring  in  the  Codex 
Bezm,  and  Code.v  Ali-.randriaus.  If,  therefore,  tlie  middle 
strQk".  of  the  0  in  0C>  happened  to  be  faint,  or  obliterated, 
and  the  daah  ubove  not  very  apparent,  both  of  which  !  have 
observed  in  ancient  MSS.  th.-n  0C  the  i-.onlraction  for  0EOp> 
God,  misjlit  be  mistaken  for  OC  tchich,  or  icho,  und  vice 
TersH.  Tliis  appears  M  have  been  tlie  case  in  tlie  Codex 
Alexandrinus,  in  this  |)as.-:,ine.  To  me,  there  is  ample  reason 
to  believe,  that  the  Codex  Alexandrinus  originally  read  QQ 
Ood,  in  this  place  I  but  tlie  stroke,  becomiUfr/aiVi<  by  lenjftli 
of  time,  and  injudicious  handling,  of  which  the  M??.  in  this 
place  has  had  a  larije  proportion,  .some  person  has  supplied 
the  place,  most  reprehensil)ly,  wilii  a //"cA-  Mack  line.  This 
has  deslroy.'d  the  evidence  of  this  >is.  as,  nuv/,  it  can  neitiier 
be  quoted  proof  con;  though  it  is  very  likely  thit  tlic  por- 
tion, wiio  supphi-d  t'« !  ink  line,  did  it  from  a  conscientious 
conviction  that  qc  ^^a^*  the  original  reading  of  this  MS.  I  ex- 
amme'd  tliis  manuscript  about  thirty  years  ago,  and  this  was 
llie  conviction  thatthen  re.stedoninymind.  I  have  seen  the  M.S. 
neveral  times  since,  and  have  not  clianged  my  opinion.  The 
enemies  of  the  Ueity  of  Christ  have  been  at  as  much  pains  to 
destroy  the  evidence  aflorded  by  the  common  readinjij,  in  sup- 
port of .  this  doclrrno,  as  if  this  text  were  the  only  one,  by 
which  It  can  be  supported :  lliey  must  be  aware  that  Jolm  i.  1. 
and  14.  proclaim  the  same  truth  ;  and  that  in  those  verses, 
there  is  no  aullioritv  in  doubt  the  geiuiineuess  of  thi;  reading. 
We  read,  therefore,  God  wits  manifest  in  the  flpih ;  and  I 
cannot  sec  what  good  sense  can  he  taken  out  of  tlie  gospel 
was  manifested  in  the  flesh  ;  or,  the  mystery  of  godliness  was 
■manifested  in  the  flesh.  After  .seriously  considering  this  sub- 
ject, in  every  poiiH  of  light,  I  hold  Willi  the  reading  in  the 
conmionly  received  text. 

Justified  in  the  Spirit]  By  the  miracles  which  were  wrmighl 
hy  the  aposlle  in  and  through  the  name  of  .lesns,  as  well  as  by 
Ids  resurrection  from  the  dead,  through  tlic  energy  of  the 
Ihdy  Ghost,  by  which  he  was  proved  to  be  the  Sou  of  God 
with  power.  Christ  was  justified  from  all  the  cahiuirries  of 
the  Jews,  who  crucified  him  as  an  impostor.  All  these  mira- 
fles  being  wrought  by  the  power  of  God  were  a  full  proof  of 
His  innocence;  for,  had  He  not  been  what  He  professed  to  he, 
God  wonlil  not  have  borne  such  a  decisive  testimony  to  His 
tnessiahsliip. 

Heen  of  angels]  Ry  ayye^ot,  here,  some  undersUind  not 
lliose  celestial  or  infernal  beings  commonly  called  unlets  ; 
but  apostles,  and  oilier  persons  who  became  messengers,  to 
carry  far  and  >vide,  and  attest  the  truth  of  His  resurrection 
from  tiie  dead.  If,  however,  we  take  the  word  seen,  in  its 
.lewisli  acceptation  ;  for  made  knoicn,  we  may  here  retain 
the  term  angels  in  its  common  acceptation  ;  for  it  is  certain 
that,  previously  to  our  Lord's  ascension  to  heaven,  these  holy 
beings  could  have  little  knowledge  r/  the  necessity,  reasons, 
and  economy,  of  human  salvation  ;  nor  of  the  nature  of  Christ 
as  God  and  man.  St.  I'eter  informs  us,  that  the  angels  de- 
sired to  look  into  these  things,  1  Pel.  i.  I'Z  Ami  St.  Paul  says 
the  same  thing,  Ephes.  iii. '.),  iO.  when  speaking  of  the  revela- 
tion of  the  Gospel-plan  of  s.dvatiou,  whioli  he  calls  7'he  mys- 
tery tchich,  FRo.M  the  degi.nming  of  the  world,  hml  heen  hid 
in  God;  and  which  w;us  now  published,  that  unto  the  princi- 
PALTTJES  ancl  powKKs  ill  heuventi/  places,  might  be  made 
K.NOWN  by  the  church  tlie  manifold  irisdom  of  God.  Even 
those  angelic  beings  have  got  an  accession  to  their  blessedness, 
hy  an  increase  of  knowledge  in  the  things  which  concern  Je- 
sus Christ,  and  the  whole  scheme  of  human  salvation,  through 
His  incarnation,  passion,  deatli,  resurrection,  ascension,  ami 
glorification. 

Preached  unto  the  Gentiles]  This  wa.s  one  grand  part  of 
the  mystery  which  had  been  hidden  in  God,  that  ihe  Gen- 
tiles should  be  made  fellow-heirs  with  the  Jews,  and  be  ad- 
mitted into  the  kingdom  of  God.  To  the  Gentiles,  therefor.', 
he  was  proclaimed  as  having  pulled  doicn  the  middle  wall  of 
partition  between  them  and  the  Jews;  that  tlirough  him, 
G'od  had  granted  unto  them  repenlanre  unto  life:  and  that 
they  also  migltt  have  redemption  in  His  blood,' lUe  forgive- 
ness of  sins. 

Believed  nn  in  the  world]  Was  received  by  mankind  as 
the  promised  Messiah,  the  Anointed  of  God  ;  and  tlio  only 
Saviour  of  fallen  man.  This  is  a  most  striking  part  of  the 
mystery  cf  godliness,  that  one  who  was  crucified  as  a  »ia/f- 
facliT,  and  whose  kingdom  is  not  of  this  world,  and  whose 


doctrines  are  opposed  to  all  the  sinful  propensities  of  the  hu- 
man heart;  should,  wherever  His  Gospel  is  preached,  ba 
acknowledged  as  the  only  Saviour  of  sinners :  and  iIih 
Judge  of  quick  and  dead!  But  some  would  restrict  tir'i 
meaning  to  the  Jews,  whose  economy  is  often  denominated 
nrr\  tD'-yyj)  olam  hazzeh,  this  world;  and  which  words,  holli 
our  Lord  and  Ihe  apostles,  often  use  in  the  same  sense.  Not- 
withstandingthcir prejudices,  many  even  of  theycfcs  believed 
on  him  :  and  a  great  company  of  the  priests  themselves,  who 
were  His  crucirters,  became  obedient  to  the  faith.  Acts  vi.  7. 
Tliis  was  an  additional  proof  of  Christ's  innocence. 

Received  up  into  glory]  Even  that  human  ■nature  which 
he  took  of  the  Virgin  Mary,  was  raised,  not  only  from  the 
grave,  but  taken  up  into  glory  ;  and  this  in  (he  most  visihlf. 
and  palpable  manner.  This  is  a  part  of  the  irfystery  of  godli- 
ness, which,  while  we  have  every  reasonable  evidence  to  be- 
lieve, we  have  not  powers  to  comprehend.  His  reception  intj 
glory,  is  of  the  utmost  consequence  to  the  Cliristian  faith ;  as 
in  consequence,  Je.?us  Christ,  in  His  human  nature,  everap. 
pears  before  the  Throne  as  our  Sacrifice,  and  as  o.ir  Mediator 
J.  The  directions  given  in  this  chapter  concerning  bishops 
and  deacons  should  be  carefully  weighed  by  every  branch  of 
the  Cliristian  church.  Not  only  Ihe  offices  which  are  of  Di- 
vine appointment,  such  as  bishop,  pre.i'iyter,  and  deacon, 
should  be  most  religiously  preserved  in  the  church;  but  tha 
they  may  have  their  full  elfect,  the  persons  exercising  then 
should  be  such  as  the  apostle  prescribes.  Keligion  will  surely 
suH'er,  when  religious  order  is  either  contemned  or  neglected  : 
and  even  the  words  of  God  will  be  treated  with  corilciript  if 
ministered  by  unholy  persons,  l.elorder,  therefore,  bednly  ob- 
served ;  and  let  those  who  fill  these  orders,  be  not  only  wliolly 
irreprehensible  in  their  conduct,  but  also  able  ministci-sof  th--. 
new  covenant.  A  wicked  man  can  neilherhave,  nor  commu- 
nicate, authority  to  dispense  heavenly  mysteries  :  and  ti  foul, 
or  a  blockhead,  can  never  teach  otiiers  (lie  way  of  salvation. 
The  highest  abilities  are  not  too  great  for  a  preacher  of  tho 
Gospel :  nor  is  it  possible  that  he  can  have  too  much  human 
learning.  But  all  is  nothing,  unless  he  can  bring  the.  gi-ace 
and  spirit  of  God  into  all  liis  ministrations;  and  these  will 
never  accompany  him,  unless  he  live  in  tlic  spirit  of  prayer 
and  humility;  fearing  and  loving  God,  and' hating  covetous- 
ness. 

2.  It  is  well  known,  that  almost  every  church  suppose-s  it- 
self to  be  TUB  true  church  ;  and  somp  consider  themselves 
the  only  church;  and  deny  salvation  to  all  wlio  are  not  01 
their  communion.  To  such  a  church  the  two  last  verses  in 
this  chapter  have  been  confidently  selfai)p!icd,  as  being  thi: 
pillar  and  ground  of  th^  truth  ;  the  possessor  and  dispenser 
of  all  the  mysteries  of  God.  But  sujiposing  that  the  words  in 
ver.  15.  are  spolienof  thec/i;(rc/i,  it  is  of  tlie  Christianchurch, 
as  defined  under  article  the  third  above,  that  must  he  meant , 
and  we  may  see  from  this  the  vanity  of  applying  the  words 
to  any  particular  church,  as  if  i7  had  all  the  truth  without  er- 
ror, and  none  else  could  pretend  either  to  truth  or  ecclesia.iU- 
cal  authoHty.  The  Christian  church  is  a  widely  difTerent 
thing ;  it  is  tlie  whole  system  of  Christianity,  as  laid  down  in 
the  New  Testament ;  it  is  built  on  the  great  foundation  of  pro- 
phets and  apostles,  Jesus  Christ  himself  being  the  chief  cor 
ner  stone.  It  is  composed  of  all  who  hold  the  doctrines  ot 
Christianity;  who  acknowledge  Jesus  as  their  Teacher,  Re- 
deemer, and  only  Advocate  :  of  all  who  love  God  with  all 
their  heart,  soul,  mind,  aiid  strength  ;  and  their  neiglibour  aa 
themselves  ;  or  who  are  labouring  after  this  conformity  to  thii 
mind  and  command  of  their  Creator.  It  is  not  known  by  any 
t)articular  name ;  it  is  not  distinguished  by  any  particular 
form  in  its  mode  of  worship  ;  it  is  not  e-xchisively  here  or 
tliere.  It  \&i\\c house  of  G'jd ;  ii  is  whereGod's  Spirit  dwells  , 
where  His  precepts  are  obeyed,  and  where  pure,  unadultera- 
ted love  to  God  and  man  prevails.  It  is  not  in  the  creed,  nor 
religious  to?i/cA"sioHsof  any  denomination  of  Chrislians  :  for, 
as  all  who  hold  the  truth,  and  live  a  holy  life,  acknowledging 
.lesus  alone,  as  the  head  of  the  church,  and  Saviour  of  the 
world,  are  members  of  his  mystical  body,  and  such  may  hn 
found  in  all  sects  and  parties  ;  so  the  church  of  Christ  may  bu 
s;iid  to  be  every  where,  and  to  be  confined  no  where  ;  i.  e.  in 
whatever  place  Christianity  is  credited  and  acknowledged. 
The  wicked  of  all  sorts,  no  matter  what  their  jirofcssion  may 
be,  and  all  persecutors  of  religious  people,  who  difTcr  froni 
Iheui,  are  without  the  pale  of  this  church.  Essentially  mns*. 
their  spirit  and  conduct  be  changed,  before  the  living  Ileait 
of  tliis  spiritual  building  can  acknowledge  them  as  members 
of  the  heavenly  family. 

This  text,  therefore,  never  will  apply  to  the  Romish  church, 
till  that  church  be,  both  in  doctrine  and  discipline,  what  thi 
Christian  church  slKmld  be.  When  it  is  the  established  reli- 
gion of  any  country,  it  gives  no  toleration  to  those  who  diflfer 
from  it;  and  in  Protestant  countries,  ius  cry  for  toleration 
and  secular  authority,  is  loud  and  long.  I  wish  its  parti/.an:* 
the  full  and  free  exercise  of  their  religion,  even  to  its  super- 
stitions and  nonsense  :  but,  how  can  they  expect  toleration, 
who  give  none  ?  The  Protestant  church  tolerates  it  fufly  ;  it 
persecutes  the  Protestants  to  bonds  and  deaih,  when  it  has 
powci:— which  'S  the  true  church  of  Christ ! 
307 


Corruptions  of  the 


I.  TIMOTHY. 


Christian  chtirch  /oreioid. 


CHAPTER  IV. 

Apostacy  from  the  true  faith  predicted :  and  in  what  that  apostacy  should  consist,  1—5.  Exhortations  to  Timothy  to  teach 
the  truth,  C.  To  avoid  old  wives'  fables ;  to  exercise  himself  to  godliness,  7,  8.  Tt>  labour,  comma7id,  arid  teach,  9 — 11. 
To  act  so  that  none  might  despise  his  youth,  12.  To  give  attendance  to  reading  and  preaching,  13,  14.  To  give  up  hint- 
self  wholly  to  the  divine  work,  15.  And  so  doing,  he  should  bothsave  himself  and  them  that  heard  him,  16.  [A.  M.  cir.  4069. 
A.  D.  64  or  65.    A.  U.  C.  818.     An.  Imp.  Ner.  Csesar.  Aug.  12.] 


NOW  the  Spirit  "  speaketh  expressly,  that  bin  the  latter 
times  some  slial!  defrart  from  the  faith,  giving  heed  °  to 
sechicing  spirits,  ^  and  doctrines  of  devils  ; 
'i  'Speaking  lies   in  hypocrisy;   f  having  their  conscience 
seared  with  a  hot  iron  ; 

3  5  Forbidding  to  marry,  •>  and  cwnmanding  to  abstain  from 
moats,  which  God  hath  created  ■  to  be  received  ^  with  thanks- 
giving of  them  which  believe  and  know  the  truth. 

4  For  '  every  creature  of  God  is  good,  and  notliing  to  be  re- 
fused,' rf  it  be  received  with  tlianksgiving  ;• 

a.IohnlK.n  2  T'less.a  3.  2  Tim.3.1,  fcc.  2  PcL3.3.  1  .Tcilir.  H.IS.  .Kulc  IIS.— 
h  I  I>al.l.2a.— c2Tini,3.13.  aPcl.2.1  Re».  16. 1  l.-d  Dan  1I.35,37,:S.  Rov '.1.20.— 
<-:Mwi.7-15.  Rom. 16,19.  8  Pijt.'3,3.— f  Ephes  4.  lit.— g  I  Cor.7.-2S,3li,36.  Col.2.aO,21. 
Hab.13.4.— h  Roin. 14.3,17.   1  Coi-.S.S.-i  Gen.l.a'J.&.  U,3, 


NOTES. — Verse  1.  Note  the  Spirit  speakclh  expressly] 
Vi)T<xis,  manifestly,  openly.  It  is  very  likely  that  the  apostle 
refers  here  to  a  prophecy  then  furnished  by  the  Holy  Ghost  : 
and,  probably,  immediately  after  he  had  written  the  words  in 
the  preceding  verses  ;  and  as  this  prophecy  contains  things  no 
wliere  else  spoken  of,  in  the  Sacred  Writings  ;  and  of  the  ut- 
most moment  to  the  Christian  church  ;  we  cannot  hear  or 
read  them  with  too  much  reverence  or  respect. 

In  the  latter  times]  This  does  not  necessarily  imply  the 
last  ages  of  the  world  ;  but  any  times  consequent  to  tliose  in 
whicli  tlie  church  then  lived. 

Depart  from  the  faith]  Airos-riaovTai — rrig  ;rioT£(j;,  they  will 
apostatize  from  the  faith  ;  i.  e.  from  Christianity  :  renouncing 
the  whole  system  m  effect,  by  bringing  in  doctrines  wliich 
render  its  essential  truths  null  and  void  :  or  denying  and  re- 
nouniing  such  doctrines  as  are  essential  to  Christianity  as  a 
system  of  salvation.  A  man  may  hold  all  the  truths  of  Chris- 
tianity, and  yet  render  them  of  none  effect,  by  holding  otlier 
doctrines  which  counteract  their  influence  ;  or  he  may  apos- 
tatize by  denying  some  essential  doctrine,  though  he  bring  in 
riothing  heterodox. 

Giving  heed  to  seducing  spirits]  nvcvjja'n  Tr\avoig  ;  many 
MS3S.  and  the  chief  of  the  Fathers  have,  vvevjiaai  vXnvns,  spirits 
ot  deceit :  which  is  much  more  emphatic  than  the  common 
reading.  Deception  has  her  spirits,  emissaries  of  every  kind, 
which  she  employs  to  darken  the  liemts,  and  destroy  the  souls 
of  men.  Pretenders  to  inspiration,  and  false  teachers  of 
every  kind,  belong  to  this  class. 

And  doctrines  of  devils]  Aaijtoiviwv,  demons  ;  either 
meaning  fallen  spirits,  or  dead  men,  spectres,  &e.  or  doc- 
trines inspired  by  Satan  relative  to  these  :  by  w'hich  he  se- 
cures his  own  intercut,  and  provides  for  his  own  worship. 

2.  Speaking  lies  in  hypocrisy]  Persons  pretending  not  only 
to  Divine  inspiration,  but  also  to  extraordinary  degrees  of  ho- 
liness, self-denial,  mortification,  &c.  in  order  to  acci-edit  the 
lies  and  false  doctrines  which  they  taught.  IVIultitudes  of  lies 
were  framed  concerning  miracles  wrouglit  by  the  relics  of 
departed  saints,  as  tliey  were  termed.  For,  even  in  this 
country,  Thomas  a  Becket  was  deemed  a  saint,  his  relics 
■wrought  numerous  miracles,  and  his  tomb  was  frequented 
by  multitudes  of  pilgrims  !  However,  as  he  works  none  now, 
we  may  rest  assured  tliai  he  never  did  work  any.  In  1305, 
king  Edward  I.  was  prevailed  on,  by  his  clergy,  to  write  to 
pope  Clement  V.  to  canonize  Thomas  de  Cantelupo,  bishop  of 
Hereford,  because  a  multitude  of  miracles  had  been  vrrought 
by  his  influence  ;  in  tantum,  says  the  king,  quod  ipsius  me- 
ritis  el  intercessionibus,  gloriosis,  lumen  crecis,  surdis  audi- 
tus,  verbum  mutis,  et  gressus  claudis,  et  alia  pleraque  bene- 
ficia  ipsius,  patrociniuni  itnplorantibus,  coelesti  de.rlrd  con- 
ferunter.  "  Insomucli  that  by  hie  glorious  merits  and  inter- 
cessions, the  blind  receive  their  sight,  the  deaf  hear,  the  dumb 
speak,  and  the  lame  walk  ;  and  many  other  benefits  are  con- 
ferred by  the  right  hand  of  the  Divine  Being,  on  those  who 
implore  his  patronage."  And  therefore  he  prays,  that  this 
dead  bishop  may  bo  added  to  the  calender:  that  he  and  his 
kingdom  may  enjoy  his  suff'rages,  and  merit  his  patronage 
in  heaven,  who  had  the  benefit  of  his  conversation  on  earth." 
Nos  attendenle.^,  per  Dei  gratiam,fideles  in  Christo,  nosque 
pracipue,  et  pnpuluin  regni  nostri,  ejus  posse  suffragiis  ad- 
iuvari,  ut,  quein  familiarumhabuimus  interris,  inereamur 
habere  patronum  in  ccelis.  Fcedora,  Vol.  i.  page  976.  Edit. 
1816. 

Having  their  conscience  seared  with  a  hot  iron]  They  bear 
the  marks  of  their  hypocrisy  as  evidently  and  as  indelibly  in- 
their  conscience,  in  tlie  sight  of  God,  as  those,  who  have  been 
cauterized  for  their  crimes,  do  in  their  bodies,  in  the  sight  of 
men.  It  was  customary  in  ancient  times  to  mark  those  with  a  Jiot 
iron  wlio  had  been  guilty  of  great  crimes,  such  as  sacrilege, 
<Sc.  And  the  heathen.^  supposed  that  even  in  the  other  world 
they  bore  such  marks  ;  and  by  these  the  infernal  judges 
knew  the  (juantum  of  their  vices,  and  appointed  the  degrees 
of  their  punishment.  There  is  a  saying,  much  like  that  of 
the  ppostlc,  in  tlic  invective  of  Claudian  against  Rufinus, 
whom  he  supposes  to  be  thus  addressed,  by  Rhadamanthu.=, 
one  of  the  infcnial  judges  : — 

308 


5  For  it  is  sanctified  by  the  word  of  God  and  prayer. 

6  If  thou  put  the  brethren  in  remembrance  of^  these  things, 
thou  Shalt  be  a  good  minister  of  Jesus  Christ,  ""  nourished  up 
in  the  words  of  faitli  and  of  good  doctrine,  whereunto  thou 
hast  attained. 

7  But  "  refuse  profane  and  old  wives'  fables,  and  °  exercise 
thyself  rather  unto  godliness. 

8  For,  P  bodily  exercise  profiteth  'little:  'but  godliness  i3 
profitable  unto  all  things,  'having  promise  of  the  life  that  now 
is,  and  of  that  which  is  to  come. 

io.:3n. 


k  Rom. 14. 6.  I  Cor.lO.lSl— 1  Rnm.14. 14,Sn.  1  Or 
15.— nCh.l.4.&6l20.  2  Tim. 5. 16,  :23,  to  4.  4.  T 
Col. 2.23.— q  Or,  for  s  lillle  time.— r  Ch,6.6.— 3  Psi 
Maii.i;.33.&  10.29.  Mark  10.30.  Rom.S.SS. 


3.14, 
4.&S4.U.&  112.2;  3.&  145.19.' 


Quod  demens  manifesta  negas?  En  pectus  inust.s; 
Dcformant  macule!  vitiisque  inolevit  imago. 
Nee  sese  commissa  tegunt. — 
"  Thoii  fool,  why  dost  thou  deny  what  is  so  manifest?    Behold, 
the  deep  burnt  marks  deform  thy  conscience;  the  appear- 
ance of  them  has  grown  up  with  thy  vices;  neither  can  the 
crimes  which  thou  hast  committed  hide  themselves." 

3.  Forbidding  to  marry]  These  hypocritical  priests  pre- 
tending tliat  a  single  life  was  much  niore  favourable  to  devo- 
tion m)d  to  the  perfection  of  the  Christian  life.  This  senti- 
ment was  held  by  the  Essenes,  a  religious  sect  among  the' 
.Tews:  and  we  know  that  it  is  a  favourite  o])inion  among  the 
Romanists,  who  oblige  all  their  clergy  to  live  a  single  life,  by 
a  vote  of  continency. 

To  ahstain  from  meats]  Both  among  the  heathens,  Jews, 
and  Romanists,  certain  meats  were  prohiiiited.  Some  alieays  ; 
olhers  &t.  particular  times.  This  the  apostle  informs  us  was 
directly  contrary  to  the  original  design  of  God  :  and  says  tlwit 
those  icho  knoic  the  truth,  know  tliis. 

4.  For  every  creature  of  God  is  good]  Tliat  is,  every  crea'- 
iure  which  God  has  made  for  man's  nourishment,  is  good  for 
that  purpose  ;  and  to  be  thankfully  received  wlienever  neces- 
sary for  the  support  of  human  life;  and  nothing  of  that  sort, 
is  at  any  time  to  be  refi>sed,  ovScv  ajro0\r]Toii,  rejected  or  de- 
spisM.  We  find  a  saying' very  similar  to  this  in  Lucian's 
Timon.  Ouroi  aTm/S^riTa  ctai  iupa  ra  irapa  Aiof.  The  gifl^i 
which  are  from  Jure  ought  not  to  be  despised.  This  appears 
to  have  been  a  proverbial  saying  among  tlie  heathens. 

5.  For  it  is  sanctified  by  the  icord  of  God]  Aia  \oyov  Oeoti, 
by  the  command  of  God;  probably  referring  to  Gen.  i.  29. 
And  God  said,  I  have  given  you  every  herb — and  every  trcti 
— to  you  it  shall  b^.fcr  meat.  And  to  ch.  ix.  3.  Every  moving 
thing  that  liveth  shall  be  meat  for  you  ;  even  as  the  green 
herb,  have  I  given  you  all  things ;  i.  e.  I  liave  given  you  every 
animal  that  is  proper  for  food  ;  as  I  have  given  you  every  herb 
and  fruit  proper  for  nourishment.  Therefore,  all  this  wa.4 
sanctified,  set  apart,  and  appropriated  to  tliis  use,  by  this 
command.  And  when  man  is  about  to  use  it,  he  is  to  sanctify 
or  set  it  apart  to  that  use,  hy  prayer  to  God:  1.  That  it  may 
answer  the  end  to  us,  for  wliich  it  was  designed  :  2.  That  we 
may  use  it  with  gratitude  and  moderation.  3.  That  all  fhi^ 
strength  deri(>ed  from  it  may  be  devoted  to  God,  in  filling  up 
the  duties  of  those  situations  in  which  His  providence  has 
placed  us.  Those  who  thank  not  God  for  their  food,  and  pray 
not  for  His  blessing  in  the  use  of  it,  are  unworthy  even  of  a 
morsel  of  br«ad,  and  of  the  breath  they  breathe.  Bishop 
Newton's  opinionof  this  prophecy,  I  have  reserved  to  the  end' 
of  this  chapter. 

6.  If  thou  put  the  brethren  in  remembrance  of  these  thing.i] 
Show"  the  church  that,  even  now,  there  is  danger  of  this  apos- 
tacy; put  them  on  their  guard  against  it;  for,  the  forewarned 
are  half-armed.  Schoettgen  supposes,  from  this  verse,  tha^ 
what  is  spoken  above  refers  to  the  Jews  alone:  and  that  there 
is  no  reference  here  to  a  church  which  in  after  ages  might 
apostatize  from,  or  corrupt,  the  true  doctrine  of  our  Lord  and 
Saviour.  Bishop  Newton,  and  others,  are  of  a  different  opi- 
nion.— See  at  the  end  of  this  chapter. 

Nourished  up  in  the  words  of  faith]  By  acting  as  I  com- 
mand thee,  thou  wilt  show  that  thou  art  a  good  minister  of 
Jesus  Christ;  and  that  thou  hast  been  nourished  from  thy 
youth  un,  in  the  doctrines  of  ftiiEh.  The  apostle  seems  to  al- 
lude here  to  Timothy's  Christian  education.— See  the  Preface 
to  this  epistle. 

Whereunto  thou  hast  attained]  H  irapriKoXovdinKas ;  which 
thou  bast  thoroughly  understood.  For  the  meaning  of  this 
word,  see  the  nolo  oii  Luke  i.  3. 

7.  But  refuse  profane  and  old  wives'  fables]  This  seems 
to  refer  particularly  to  the  Jews,  whose  Talmudical  writings 
arc  stuflcd  with  the  mofrt  ridiculous  and  profane  fables  that 
ever  disgraced  the  human  intellect.  It  may  with  equal  pro- 
priety be  applied  to  tlie  Legends  of  the  llomish  church.  Let 
any  man  read  the  Aurca  Legcnda ;  and  he  will  find  of  pro. 
fane  and  old  wives'  fables  what  may  stand  with  considerable 
nropriety,  column  for  column,  with  the  Talmud. — See  Jose- 
line's  Life  of  St.  Patrick,  for  miracles  without  rhyme  or  rca 


Various  directions 

9  This  is  a  faithful  saying,  an  J  worthy  of  all  acceptation. 

10  For  therefore  "we  both  labour  and  suffer  reproach,  be- 
cause V  we  trust  in  tlie  living  God,  «  who  is  the  Saviour  of  all 
men,  especially  of  those  that  believe. 

U  ^  These  tilings  command  and  teach. 

12  ''  Let  no  man  despise  thy  youtli ;  but '  be  thou  an  exam- 

lCh.1.15.— u  1  Cor .4,11,12— vCh  6.  IT.— w  Psn  36.6.  t  107.8,  6,  4m:.— x  Cli.6.i— 
y  1  Cor.W.U.  Tn  g  15— ^Til.2  7.   I  Pel. 5.3. 


CHAPTER  IV. 


son,  abundantly  more  numerous  and  more  stupendous  than 
all  the  necessary  one.s  wroufjht  by  Jesus  Clirisl  and  his  apos- 
tles. Tliis  is  enough  to  iicrsuade  a  man,  that  the  t'pirit  of  Uod 
had  these  very  corrupliong,  and  this  corrupt  chuicli,  particu- 
larly in  view. 

Exercise  t/iyself  rather  unto  godliness.]  To  understand 
this  expression,  it  is  necessary  to  know,  that  tlic  apostle  al- 
ludes here  to  tlie  gyninaslic  exercises  among  tlie  Greeks, 
Which  were  intended  as  a  preparation  for  tlieir  contests  at 
the  public  games.  They  did  this  in  order  to  obtain  a  corrupt- 
able  or  fading  crown,  i.  e.  a  cliaplet  of  leaves,  which  was  tlic 
reward  of  those  who  .onquered  in  those  games :  Timothy  wa.s 
to  exercise  himself  unto  godliness,  that  he  might  be  prepared 
for  the  kingdom  of  lieavcn;  and  there  receive  a  crown  that 
fadeth  not  aicay.—'^v.n  the  note  on  1  Cor.  ix.  24,  <S:c. 

8.  For,  bodily  exercise  profiteth  little]  npoj  oXiyov  crif 
wcieAifiof.  Those  gymnastic  exercises,  so  highly  esteemed 
ariiong  the  Greeks,  are  but  little  icorth;  they  are  but  of  short 
duration  ;  they  refer  only  to  this  life,  and  to  the  applause  of 
men :  but  godline.ss  has  tlie  promise  of  this  life,  and  the  life  to 
come;  it  is  profitable  for  all  things;  and  for  both  time  and 
eternity. 

But  godliness  is  profiluhle  unto  all  thing.'i]  By  godliness 
we  are  to  undei-stand  every  tiling  that  the  Christian  religion 
either  proniisrs  or  prescribes ;  the  life  of  God  in  tlie  soul  of 
man ;  and  the  glory  of  God,  as  the  object  and  end  of  that  life. 
To  receive  the  first,  a  man  must  renounce  his  sins,  deny  him- 
self, take  up  his  cross,  and  follow  his  Lord  through  evil  qnd 
through  good  report.  To  obtain  the  latter,  a  man  must  labour 
to  enter  into  that  rest  whicli  remains  for  the  people  of  God. 

Having  promise  of  the  life  that  now  is]  The  man  (hat 
tears,  loves,  and  serves  God,  has  God's  blessing  all  through 
life.  His  religion  saves  him  from  all  those  excesses,  both  in 
action  and  pas.iion,  which  sap  the  foundations  of  life,  and 
render  existence  itself  often  a  burthen.  The  peace  and  love 
of  God  in  the  heart  produce  a  serenity  and  calm  whioh  cause 
the  lamp  of  life  to  burn  clear,  strong,  and  permanent.  Evil 
and  disorderly  passions  obscure  and  stifle  the  vital  spark. 
Kvery  truly  religious  man  extracts  the  uttermost  good  out  of 
life  itself;  and,  tlirougli  tlie  Divine  blessing,  gets  the  uttermost 
good  that  is  in  life;  and,  what  is  belter  tlian  all,  acquires  a  full 
nrrprualinn  liere  below,  for  an  eternal  life  of  glory  above. 
Thus  godliness  has  the  promise  of,  and  secures  the  blessings 
of,  botli  worlds. 

9.  This  is  a  faithful  saying]  The  truth  of  this  doctrine 
none  need  doubt ;  and  every  man  has  it  in  his  power  to  put 
this  to  the  proof. — See  on  chap.  i.  15. 

10.  For  therefore  ire  both  labour]  This  verse  was  necessary 
to  explain  what  he  had  before  said:  and  here  he  shows  that 
his  meaning  was  not  that  the  followers  of  God  should  enjoy 
icorldly  prosperity,  and  exemption  from  natural  evils;  tor, 
said  he,  it  is  because  we  exercise  ourselves  to  godliness  that 
we  have  both  labour  and  reproach;  and  we  have  these  be. 
cause  we  trust  in  the  living  God;  but  still  we  have  mental 
happiness,  and  all  that  is  necessary  for  our  passage  through 
life : — for,  in  the  midst  of  persecutions  and  afflictions  we  have 
the  peace  of  (Jod  that  passelh  knowledge;  and  have  all  our 
crasses  and  sutVeriiigs  so  sanctified  to  us,  thai  we  consider 
them  in  the  number  of  our  blessings. 

Who  is  the  Sariour  of  all  men]  Who  lifis  provided  salva- 
tion for  the  whole  human  race;  and  has  freely  offered  it  to 
them  in  His  word,  and  by  His  Spirit. 

fi'pecially  of  those  that  believe.]  What  God  intends  for  all, 
he  actually  gives  to  Ihem  that  believe  in  Christ,  who  died  for 
the  sins  of  the  world ;  and  tasted  death  for  every  man.  As 
all  have  been  purchased  by  His  blood,  so  all  may  believe;  and 
consequently  all  may  be  saved.  Those  that  perish,  perish 
through  tlieir  own  fault. 

11.  Thess  things  command  and  teach.]  Let  it  be  the  sum 
and  substance  of  thy  preaching,  that  true  religion  is  profita- 
ble for  both  worlds:  that  i/cc  destroys  both  body  ana  soul  : 
that  Christ  tasted  death  for  every  man ;  and  that  He  saves  to 
the  uttermost  all  them  that  believe  in  His  name. 

12.  Let  no  man  despise  thy  youth]  Act  with  all  the  gravi- 
ty and  dctoruin  which  become  Ihy  situation  in  the  church. 
As  thon  art  in  the  place  of  an  elder,  act  as  an  elder.  Boyish 
playfulness  ill  becomes  a  minister  of  the  Gospel,  whatever  his 
age  maybe.  Concerning  Timothy's  age,  see  the  conclusion 
of  the  Preface  to  this  epistle. 

Tie  thou  an  F.inniple  nf  the  belierers]  It  is  natural  for  the 
flock  to  follow  the  shepherd  ;  if  he  go  wrong,  they  will  go 
wr<Jh?  also: — 

"Himself  a  wanderer  from  the  narrow  way; 

/lis  silly  sheep,  no  wonder  if  they  stray."  ' 
Though,  according  to  the  j.ist  judgment  of  God.  thev  who  die 
in  their  sins  have  their  blood  on  their  own  head  ;  yet,  if  they 
have  either  gone  into  sin,  or  continued  in  it  through  the 
watchman's  fault,  their  blood  will  God  require  at  his  hand. 
How  many  have  endeavoured  to  excuse  their  tran.^gressions 


to  Timothy. 

pie  of  the  believers,  in  word,  in  conversation,  in  charity,  in 
spirit,  in  faith,  in  purity. 

13  Till  I  come,  give  attendance  to  "  reading,  to  exhortation, 
to  doctrine. 

14  bNeglectnotlhe  eift  that  is  in  thee,  which  was  given  thee  "^by 
prophecy,  <i  with  thelaying  on  of  the  hands  of  tlie  presbytery. 

.  Jolin  5  :(>.    Ch.3,1-1.  STim.,3  lO.-baTiln.l.C.-cCh.l.lS.— d  Acla6.6.4.8  17- 
i-  l:i.3tl9G.  Ch.B2.'.  2  Tim  1  6. 


by  alleging,  in  vindication  of  their  conduct,  "Our  minister 
does  so;  and  he  is  more  wise  and  learned  than  we."  What 
an  awful  account  must  such  have  to  give  to  the  Head  of  the 
church  wlicn  he  appears  ! 

In  word]  Ev  Xoj^t.i,  in  doctrine;  teaching  nothing  but  the 
truth  of  God;  becau.se  nothin.'  but  that  will  save  souls. 

In  conversation]  Ev  avaTpO'brt-  in  the  whole  of  thy  conduct, 
in  every  department  which  thou  fillest;  in  nil  thy  domestic  as 
well  as  public  relations.     Behave  thyself  well. 

In  clutrily]  Ez-  aydirij,  in  love  to  God  and  man  ;  show  that 
this  is  the  principle  and  motive  of  all  Ihy  conduct. 

In  spirit]  Ei/  nvzvjiaTi,  in  the  manner  and  disposition  in 
which  thou  dost  all  things.  How  often  is  a  holy  or  charitable 
work  done  in  an  unholy,  uncharitable,  axii  peevish  spirit ! 
To  the  doer,  such  work  is  unfruitful 

These  words  are  wanting  in  ACDFG,  and  several  others: 
both  the  Si/riac,  Erpen's  Arabic,  JlCthiopic,  Armenian,  Vul- 
gate, and  Ilala,  and  many  of  the  Fathers.  Griesbach  leaves 
fliein  out  of  the  text.  They  have  in  all  probability  been  added 
by  a  later  hand. 

In  faith]  Ey  m^ci.  This  word  n-ir'f,  is  probably  taken  here 
(or  fidelity ;  a  sense  which  it  often  bears  in  the  New  Testa- 
ment. It  cannot  mean  doctrine,  for  that  has  been  referred  to 
before.  Bi-failhful  to  thy  trust,  to  thy ^oc^-,  to  thy  domestics, 
to  the  public,  to  thy  God.  Fidelity  consists  in  honestly  keep- 
ing, preserving,  and  delivering  up  when  required,  whatever 
is  entrusted  to  our  care;  and  also  in  improving  whatever  in 
delivered  in  trust,  for  that  purpose.  Lose  nothing  that  (5od 
gives;  and  improve  every  gift  that  he  bestows. 

In  purity]  Ev  ayuLta,  chastity  of  body  and  mind  ;  a  direc- 
tion peculiarly  luxessary  for  a  young  minister,  who  has  more 
temptations  to  break  its  rules,  than  perhaps  any  other  person. 
"Converscsparingly  irith  tconien,  and es])f:ciully  teithyoung 
women,"  was  the  advice  of  a  very  holy  and  experienced  mi- 
nister of  C'lirist. 

1.3.  Give  attendance  to  reading]  Timothy  could  easily  com- 
pn-licnd  the  apostle's  meaning:  but  at  present  this  is  not  so 
easy.  What  books  does  the  apostle  mean  7  The  books  of  the 
Old' Testament  were  probably  what  was  intended  ;  these  testi- 
fied of  .lesus  :  and  by  these  he  could  eitlier  convince  or  co?i- 
found  the  Jews.  But,  whether  was  the  reading  of  these  to  bo 
public  or  private )  Probably  both.  It  was  customary  to  read 
the  law  and  llie  prophets  in  the  synagogue  ;  and  doubtless  in 
the  assemblies  of  tlic  Christians ;  after  which  there  was  gene- 
rally an  exhortation  founded  upon  the  subject  of  the  prophecy. 
Hence  the  apostle  says,  give  attendance  to  reading,  to  ex- 
hortation, to  DocTKi.NE.  Timothy  was  therefore  to  be  diligent 
in  reading  the  Sacred  Writings  at  home,  tliat  he  might  be  the 
better  qualified  to  read  and  expound  them  in  the  public  as- 
semblies, to  the  Christians,  and  to  others  who  came  to  these 
public  meetings. 

As  to  other  books,  there  were  not  many  at  that  time  that 
could  be  of  much  use  to  a  Christian  minister.  In  those  days, 
the  great  business  of  tlie  preacher  was  to  bring  forward  the 
grand  facts  of  Christianity,  to  prove  these,  and  to  show  that 
all  had  happened  according  to  the  prediction  of  the  prophets; 
and  from  these,  to  show  the  work  of  God  in  the  heart ;  and 
the  evidence  of  that  work  in  a  holy  life. 

At  (uTsent,  the  truth  of  God  is  hot  only  to  be  proclaimed, 
but  defended  :  and  many  customs  or  manners,  and/oi-ms  of 
speech,  which  are  to  us  obsolete,  must  be  explained  from  the 
writings  of  the  ancients  ;  and  particularly  from  the  works  of 
those  who  lived  about  the  same  times,  or  nearest  to  them  ;  and 
in  the  same  or  contiguous  countries.  This  will  require  the 
knowledge  of  those  languages  in  which  those  works  liave  been 
composed;  the  chief  of  which  are  Hebrew  and  Greek,  the 
languages  in  which  the  Holy  Scriptures  of  the  Old  and  New 
Testaments  have  been  originally  written. 

Latin  is  certainly  of  the  next  consequence;  a  language  in 
which  some  of  the  most  early  comments  have  been  written  ; 
and  it  is  worth  the  trouble  of  being  learned,  were  it  only  for 
the  sake  of  the  works  of  HI.  Jerom,  who  translated  and  wrote 
a  conmienlary  on  the  wliole  of  the  Scriptures. 

Arabic  aiui  Hyrinc  may  be  added  with  great  advantage :  the 
latter  being  in  effect  the"  languase  in  which  Christ  and  His 
apostles  spoke  and  preached  in  .ludea  :  and  t]>e  former  beini; 
radically  the  same  with  the  Hebrew  ;  and  preserving  many 
of  the  roots  of  that  language,  the  derivatives  of  which  often 
occur  in  the  Hebrew  Bible  ;  but  the  roots,  never. 

The  works  of  various  scholars  prove,  of  how  much  conse- 
quence even  the  writings  of  heathen  authors,  chiefly  those  of 
Greece  and  Italy,  arc  to  the  illustration  of  the  Saci  cd  Wri. 
tings.  And  he  who  is  best  acquainted  with  the  Sacred  Records, 
will  avail  himself  of  such  helps,  with  gratitude  both  to  God 
and  man.  Though  so  many  languages  and  eo  much  reading, 
are  not  absolutely  necessary  to  ibrm  a  minister  of  the  Gospel ; 
for  there  ore  many  eminent  ministers  who  h.ivc  not  such  ad- 
vantages ;  vet  they  are  helps  of  the  first  magnitude  to  those 
who  have  them,  and  know  how  to  use  ihein. 
309 


Timothy  must  take  heed  to 


I.  TI^|OTHY. 


himself  and  to  his  doctrine. 


15  Moditate  upon  these  things  ;'give  thyself  wholly  to  them 
that  thy  profiting  in;iv  appear  '  to  all. 

16  f'l'ake  heed  unto' thyself,  and  unto  thy  doctrine;  continue 

f  Or,  in  .ill  lliin^s.— f  .\ct3  50.33— £  E^i-':  V,.9. 


M.'  Npglect  not  the  gift  that  is  in  thee]  The  wr;rd  xaDi<T(/a, 
here  must  refer  to  the  gifts  and  graces  of  the  Divine  Spirit, 
which  Timothy  received  when  set  apart  to  the  work  of  an 
evangelist  by  the  imposition  of  St.  Paul's  hands,  2  Tim.  i.  6. 
and  by  that  of  the  presJiytprij  or  eldership  ;  for  it  most  evi- 
dently appears  from  this  verse,  and  that  above  qnotcd.  tliat 
fie  received  this  doul)le  iinjiosition  ;  not  probably  at  different 
times,  but  on  otic  and  the  same  occasion.  These  very  gifts 
and  graces  miglit  be  improved:  and  ws  have  reason  to  be. 
lieve,  if  not  improved,  would  be  withdrawn,  by  the  great 
Hend  of  tlie  cliurch. 

Given  thee  liy  prophecy]  It  has  already  been  conjectured, 
fsee  the  Pre.fctce,  and  tlie  note  on  ch.  i.  18.)  that  there  had  been 
Kome  remarkable  prediction  rel:Uive  to  the  future  destiny  and 
iisef\ilness  of  Timothy.  And  probably  it  was  in  consequence 
of  this,  that  he  was  set  apart  to  the  ofllce  of  evangelist  and 
bishop  in  the  church  at  Epliesus.  When  apostles  laid  their 
hands  on  men,  they  ordinarily  received  the  Holy  Spirit  with 
this  imposition.  This  may  bewhat  the  apostle  calls  to  the  re- 
membrance of  Timntliy  ;  and  tells  him  not  to  neglect  what 
he  had  received  ;  nor  the  purpose  for  which  he  had  receiv- 
ed if. 

1.5.  Meditate  upon  these  things]  Tavra  n£\cra ;  Reyolve 
thorn  frequently  in  thy  mind  ;  consider  deeply  their  nature 
and  importance  :  get  them  deeply  fastened  in  thy  heart ;  and 
let  all  thy  conduct  flow  from  this  inward  feeling  and  convic- 
tion. I.et  the  nature,  reasons,  and  motives,  of  tliy  ininistry  be 
over  in  the  view  of  thy  heart  and  conscience. 

Give  thyself  irholly  to  them]  Ei'  rovruts  taOi,  be  thou  in 
these  things.  Horace  ha.s  a  similar  expression,  omnis  in  hoc 
.imn. — "  I  am  absorbed  in  this."  Occ\ipy  thyself  wholly  wilh 
them:  make  them  not  only  thy  chief,  but  thy  sole  concern. 
Thou  art  called  to  save  thy  own  soul,  and  the  souls  of  them 
that  hear  thee  :  and  Oodhas  given  thee  the  Divine  gifts 
for  this,  and  no  other  purpose.  To  this  let  all  thy  reading  and 
Ktudy  be  directed  :  this  is  thy  great  business  ;  and  thou  must 
perform  it  as  the  servant  and  steward  of  the  Lord.  Bengel 
has  a  good  saying  on  this  verse,  which  I  will  quote.  In  liis, 
t|Ui  est,  minus  crit  in  sqdalitatihn.s  mundanis,  in  stiidiis 
tilienis,  in  coUigendis  lihris ;  conchis,  numinis,  qaibusmulti 
Pastores  nr)lal>ilem  rttritis  partem  ivsi.itenles,  conternnt, 
"  He  who  is  wholly  in  these  Jhings,  will  be  little  in  worldly 
company,  in  foreign  studies  ;  in  collecting  books,  shells,  and 
coins,  in  which  many  ministers  consume  a  principal  part  of 
their  life."  Suclt  persons  are  worthy  of  the  deepest  repre- 
hension, unless  all  these  studies,  coltections,  &c.  be  formed 
with  the  express  vieic  of  illustrating  the  Sacred  Records: 
:md  to  sucli  awful  drudgery,  few  Christian  ministers  are 
called.  Many,  when  they  have  made  such  collections,  seem 
to  know  nothing  of  their  use  :  they  only  see  them,  and  show 
them  ;  but  can  never  bring  them  to  their  assistance  in  the 
work  of  the  ministry.  'J hese  should  be  prayed  for,  and 
pitied. 

That  thy  profiting  nfn/  appear  to  all]  By  being  made  a 
universal  blessing  ;  convincing  and  converting  sinners;  and 
building  up  the  church  of  God  on  its  most  lioly  faith. 

IC.  Tiikeheed  unto  thyself]  See  that  the  lifeof  God  remains, 
and  the  work  of  God  prospers,  in  thine  own  soul.  7'ake  heed 
to  thy  doctrine  ;  that  the  matter  be  pure  and  ortliodo.K  :  that 
thou  teach  nothing  for  truth,  but  wh:it  God  lias  revealed. 

Continue  in  them]  i.  e.  In  taking  heed  to  tityself  and  to  thy 
tloctrine  ;  for  this  must  be  thy  continvial  study.  Without  this, 
the  Divine  influence  shall  recede  from  thy  heart;  and  the 
Divine  gift  from  thy  intellect  ;  and,  like  Samson  shorn  of  his 
Ktrengtli,  thou  wiltsoon  become  as  another  man  :  as  any  com- 
mon mutt  ■  thy  potrer  will  depart  from  thee,  and  thou  shalt 
be  no  longer  able  In  persuade  ;  the  unction  sliall  depart  from 
thee  :  and  destitute  of  spiritual/Vp//?!^  thyself,  thou  shalt  not 
be  able  to  chuse  others  io  feel.  Take  the  aposlle's  advice,  and 
Thou  shall  .'save  thy  own  soul,  and  the  souls  of  them  that  hear 
thee. 

In  the  cour.^e  of  the  preceding  notes,  I  have  referred  to 
Bisliop  Newton".';  opinion  and  application  of  the  prophecy 
contained  in  the  first  five  verses.  Not  being  fully  persuaded 
in  my  own  mind  to  what  church  this,  and  the  prophecy  in  the 
Epistle  to  the  Thessalonians,  should  be  applied,  I  produce  an 
accredited  author,  who,  for  his  Diasertalions  on  the  Prophe- 
cies, has  a  high  and  honoured  name  iri  the  church. 

"I.  The  first  tiling  to  be  considered  is,  the  apostacy  here 
predicted.  'Some  sliall  depart,  or  rather  apostatir.i'hom  the 
taitli.'  An  apnslacy  from  the  faith,  may  be  either  total,  or 
partial  ;  eilher  when  we  renounce  the  whole,  or  when  we 
deny  some  principal  and  essential  article  of  it.  It  is  not  every 
error  or  every  heresy,  that  is  apostacy  from  the  faith.  It  is  a 
revolt  in  a  principal  and  essential  article;  when  we  worship 
God  by  any  image  or  representation,  or  when  we  worship 
other  beings  besides  Odd,  and  pray  unto  other  mediators,  be- 
sides the  one  Mediator  helwee7t  Godand  man,  the  man  Christ 
Jesus.  This  is  the  very  essence  of  Christian  worship,  to 
worship  the  one  true  God,  through  the  one  true  Christ ;  and 
to  worship  any  other  god,  or  any  other  mediator,  is  apostacy 
»inl  rebeliion  ayaiasi  G'od,  and  against  f'liris!,  Such  is  the 
310 


in  them  :  for  in  doing  this  thou  slialt  both  *■'  save  thyself,  and 
h  them  tliat  liear  thee. 


.11.14.   lCor9.f2.  James  ;-.2D. 


nature  of  apostacy  from  the  faith  ;  and  it  is  implied,  that  thi.-j 
apostacy  -shall  be  general,  and  aff.'ct  great  numbers.  For 
though  it  be  said,  only  some  shall  apostatize;  yet  hy  some 
here,  many  are  understood.  The  original  word  frequently 
signifies  a  multitude;  and  there  are  abundant  instances  in 
Scripture  where  it  is  used  in  that  sense,  as  the  reader  may 
pei-ceive  from  John  vi.  64 — 66.  Rom.  xi.  17.  1  Cor.  x.  5,  6. 
This  ap  istacy  may  be  general  and  extensive,  and  include 
many,  but  not  all. 

"11.  It  is  more  particularly  shown  wherein  the  apostacy 
should  consist,  in  the  following  words : — giving  heed  to  sedu- 
cing spirits  and  doctrines  of  devils  ;  or  rather,  'giving  heed 
to  erroneous  spirits  and  doctrines  concerning  demons.'  Spi- 
rits seem  to  be  much  the  same  in  sense  as  doctrines  ;  the 
latter  word  may  be  considered  as  e.xplanatory  of  the  former ; 
and  error  sometimes  signifying  idolatry,  erroneous  doctrines 
may  comprehend  idotntrons,  as  well  t^s false  doctrines.  But 
it  i.s  still  farther  added,  for  explanation,  that  these  doctrine.s 
should  be  doctrines  of  derils,  iiv  of  demons,  where  the  geni- 
tive case  is  not  to  be  taken  actively,  as  if  di;mons  were  the 
authors  of  these  doctrines  ;  but  passively,  as  if  demons  were 
the  subject  of  these  doctrines.  In  .Icr.  x.  8.  Acts  xiii.  12.  Heb. 
vi.  2.  the  genitive  case  is  used  in  this  manner ;  and  by  the 
same  constru.-tion,  doctrines  of  demons  are  doctrines  about  or 
concerning  demons.  This  is,  therefore,  a  prophecy,  that  the 
idolntrous  theolosy  of  demons,  professed  hy  ths  Gentiles, 
should  be.  revived  among  Christians.  Demons,  according  to 
the  theology  of  the  Gentiles,  were  middle  powers  between  the 
gods  and  mortal  men  ;  and  were  regarded  as  mediators  and 
agents  between  the  gods  and  men.  Of  these  demons  there 
were  accounted  two  kinds:  one  kind  were  tlie  .souls  of  men 
deified  or  canonized  after  death  ;  the  oilier  kind  were  such  as 
had  never  been  the  souls  of  men,  nor  ever  dwelt  in  mortal 
bodies.  These  latter  demons  may  be  paralleled  with  angels, 
as  the  former  may  with  canonized  saints  :  and  as  we  Chris 
tians  believe  that  there  are  good  and  evil  angels,  so  did  the 
Gentiles  that  there  were  good  and  evil  demons.  It  ajipeaj-s, 
tlien,  as  if  the  doctrine  of  demons,  which  prevailed  so  long  in 
the  heathen  world,  were  to  be  revived  and  established  in  tlie 
Christian  church.  And  is  not  the  worship  of  saints  and  angels 
now,  in  all  respects,  the  same  that  the  worship  of  demons  was 
in  former  times'!  The  name  only  is  dtflerent ;  the  thing  is 
essentially  the  same.  The  heathens  looked  upon  their  demons 
as  mediators  and  intercessors  between  God  and  men  ;  and  are 
not  the  saints  and  angels  regarded  in  the  same  light  by  many 
professed  Christians'.'  Tlie  promoters  of  tliis  worship  were 
sensible  that  it  was  the  s.-ime,  and  that  the  one  succeeded  the 
other  ;  and  as  the  worsliip  is  the  same,  so  likewise  it  is  per- 
formed with  the  same  ceremonies.  Nay,  the  very  same  tem- 
ples, the  very  same  images,  the  very  same  altars,  which  (mce 
were  consecrated  to  Jupiter,  and  the  otlier  demons,  and  now 
re-consecrated  to  the  Virgin  Mary  and  other  saints.  The  very 
same  titles  and  inscriptions  are  ascribed  to  both  ;  the  very 
same  prodigies  and  miracles  are  related  of  these  as  of  those. 
In  short,  the  whole  almost  of  paganism,  is  converted  and  ap- 
plied to  popery  ;  the  one  is  manifestly  l^ormed  upon  the  same 
plon  and  principles  as  the  other. 

"  III.  Such  an  apostacy  as  tliis,  of  reviving  the  doctrines  of 
demons,  and  wor.shipping  the  dead,  was  not  likely  to  take 
place  immediately  ;  it  should  prevail  and  prosper  in  the  latter 
days.  The  phrase  of  the  latter  times,  or  days,  or  the  /a,«^ 
times,  or  days,  signifies  any  lime  yet  to  come;  but  denotes 
more  particularly  the  times  of  Christianity.  The  times  of 
Christianity  may  properly  be  called  the  latter  times,  or  dtiys  ; 
or  the  last  times,  or  days  :  because  it  is  the  list  of  all  God's 
revelations  to  mankind."  Heb.  i.  1,  2.     1  Pet.  i.  20. 

"  IV.  Another  remarkable  peculiarity  of  thiB  prophecy  is,  the 
solemn  and  emphatic  manner  in  whiclHl  is  delivered.  The 
Spirit  speaketh  e.rpressly.  By  the  Spirit  is  meant  the  Holy 
Spirit  of  God.  which  inspired  the  prophets  and  apostles.  The 
Spirit  speaking  e.rpre.-isly,  may  signify  His  speaking  pre 
cisely  and  certainly,  not  obscurely  and  involvedly,  as  He  is 
wont  to  speak  in  the  prophets  ;  or  it  may  be  said,  the  Spirit 
speaketh  erpressh/,  when  He  speaks  in  express  words  in  some 
place  or  other  of  Divine  Writ ;  and  the  Spirit  hath  spoken  tha 
same  thing  in  express  words  before  in  Ihe  prophecy  of  Daniel 
Daniel  has  foretold,  in  express  words,  the  woiship  of  new  de 
nions  or  demigods.  Dan.  xi.  3^.  The  mahnzzim  of  Daniel 
are  Ihe  same  as  the  demons  oii^l.  Paul;  gods  protectors,  oi 
saints  protectors,  defenders  and  guardians  of  mankind.  This 
ttierefore,  is  a  prophecy,  not  mei-ely  dictated  hy  private  sug- 
gestion and  inspiration,  but  taken  out  of  the  written  word.  It 
is  a  prophecy  not  only  of  St.  Paul's,  but  of  Daniel's  too;  or 
ratlier  of  Daniel,  confirmed  and  approved  by  St.  Paul. 

"V.  The  ap.-istle  proceeds,  ver.  '2.  to  describe  by  what  mean.s, 
and  by  wbnt  persons,  this  apo.stary  shouM  be  propagated  and 
establi.shed  in  the  world  ;  speaking  li':<t  in  lujpocrisy,  &c.  or, 
rather,  through  the  hypocrisy  i>f^inr.«,  liavingilieir  conscience, 
&c.  forthe  preposition  rendered  in,  frequently  siiiuifies/Arowfi-A 
or  hy.  Liars  too,  or  speaking  lie.'),  cannot  po.ssibly  be  joined 
with  the  original  word  rendered  some,  and  that  rendered' ^iJ"- 
ing  heed,  b^cauje  they  are  in  the  noirdnati\e  caee,  and  this  is 


How  to  rehulce  and  admonish 


CHAPTER  V. 


JJic  aged  and  the  young. 


ill  the  genitive.  Neither  can  it  well  be  joined  in  coiistnictlon 
with  the  word  rendered  devils,  or  demons;  for  liow  can  de- 
mons, or  devils,  be  said  to  speak  lies  I7j  hypocrisy  1  and  to 
have  their  conscience  seared,  &c..  It  is  plain,  then,  that  ilie 
treat  apostacy  of  the  latter  times  was  to  prevail,  through  the 
hypocrisy  of  liars,  &c.  And  1ms  not  the  great  idolatry  of  Chris- 
tians, and  the  worship  of  the  dead  pnrticularly,  been  ditluseJ 
ami  advanced  in  the  world,  by  such  instruments  and  agents  f 
by  fabulous  books,  forged  under  the  names  of  the  apostles  and 
naints;  by  fabulous  legends  of  their  lives;  by  fabulous  mira- 
cles ascribed  to  their  relics;  by  fabulous  dreams  and  revela- 
tions; and  even  by  fabulous  samts,  who  never  existed  but  in 
imagination  i 

"  VI.  3.  Forbidding  to  marry,  &c.)  This  is  a  farther  cha- 
racter of  the  promoters  of  this  apostacy.  The  same  hypocri- 
tical liars,  who  should  promote  the  worship  of  demons,  should 
also  prohibit  lawful  marriage.  The  monks  were  the  first  who 
brought  a  single  life  into  repute;  they  were  the  tirsl  also  wlio 
-evived  and  promoted  the  worship  of  demons.  One  of  the 
primary  and  most  essential  laws  and  constitutions  of  all  monks, 
was  the  professirm  of  a  single  life:  and  it  is  eijually  clear  that 
the  monks  had  the  principal  share  in  promoting  the  worship 
of  the  dead.  The  monks  then  were  the  principal  promoters 
of  the  worship  of  the  dead  in  former  times.  And  who  are  the 
great  patrons  and  adi'ocates  of  the  same  worship  now'?  Are 
not  their  legitimate  successors  and  descendants  the  monk.s, 
and  priests,  and  bishops,  of  the  chnvch  of  Home  1  And  do  not 
they  also  profess  and  recommend  a  single  life,  as  well  as  the 
^vorsliip  of  saints  and  angels?  Thus  have  the  worship  of  de- 
mons, and  the  prohibition  of  marriage,  constantly  gone  hand 
in  hand  togetlier;  and  as  they  who  maintain  one,  maintain  the 
other ;  so  it  ia  no  less  remarkable,  that  they  who  disclaim  the 
one,  disclaim  the  other. 

"  VI!.  The  last  mark  and  character  of  these  men  iscointnand- 
ing  to  abstain  from  meats,  &c.  The  same  Iving  hypocrites 
who  should  promote  the  worship  of  demons,  should  not  only 
prohibit  lawful  marriage,  but  likewise  impose  unnecessary 


abstinence  from  n.eats  ;  and  these,  loo,  as  indeed  it  is  fit  they 
sliould,  usually  go  together  as  constituent  parts  of  the  sanie 
hypocrisy.  It  is  as  much  the  law  of  monks  to  abstain  from 
meats,  as  from  marriage.  Some  never  cat  any  llesh;  others 
only  certain  kinds,  on  certain  days.  I'rcqnent  ftists  are  the 
rule  and  boasts  of  their  orders.  So  lived  the  monks  of  the  an- 
cient clmrch  ;  so  live,  with  less  ."Irictness,  perhaps,  but  wUh 
greater  ostentation,  the  monks,  and  friars,  of  the  church  of 
Rome ;  and  these  have  been  the  principal  propagators  anu 
defenders  of  iho  jvorship  of  tlie  d<--ad,  both  in  former  and  in 
lalti  r  tliiics.  The  woi.sliip  of  llie  dead  is,  indeed,  so  mon- 
strously absurd,  as  well  as  impious,  that  there  was  hardly  anv 
pr()!)ribilily  of  its  ever  prevailing  in  (lie  world,  but  by  hypocrisy 
and  lies.  But  that  tliese  particular  sorts  of  hvpocrisv— cell 
bacy,  under  pretence  of  chastity ;  and  abstinence,  niK^er  pre- 
tence of  devotion;  should  be  employrd  for  this  purpose,  the 
i^pirit  of  God  alone  could  foresee  and  forttel  There  is  no  ne- 
cessary connexion  between  the  worship  of  the  dead,  and/or- 
Inddir.g  to  marry,  and  commanding  to  abstain  from  meals  ; 
and  yet  it  is  certain,  that  the  great  advocates  for  this  worship 
liave,  by  their  pretended  purity  and  mortification,  procured 
the  greater  reverence  to  their  persons,  and  the  readier  recep- 
tion to  their  doctrines.  Hut  this  idle,  popish,  monkish  absti- 
nence, is  as  unworthy  of  a  Christian,  as  it  is  unnatural  to  « 
tnan  ;  it  is  preventing  the  purpose  of  nature,  and  command- 
ing to  abstain  from  meats,  fchich  God  hath  created  lobe  re- 
ceived with  thanksgiving  by  believers,  and  them  xcho  know 
the  truth."— 'r^vc  nishop  A'eicton's  Dissertations  on  the  Pro- 
phecies ;  and  Dr.  Dudd's  Notes. 

VVliich  mode  of  interpretation  is  best,  I  shall  not  attempt  to 
say:  to  determine  the  meaning  of  prophecies,  is  a  difficult 
task  •  and,  in  a  case  of  this  kind,  I  rather  choose  to  Inist  to 
thejndginent  of  others  than  to  my  own.  It  is  to  be  deplored 
that  all  the  preceding  particulars  apply  but  too  well  to  the  cor- 
ruptions in  llie  Romish  Church;  ilierefore  to  it,  they  appear 
peculiarly  applicable.  But  whether  God  had  this  church  alone 
m  view,  I  dare  not  afftrm. 


CHAPTER  V. 

Jiules  to  be  observed  in  giving  reproofs  to  the  old  and  to  the  young,  1,  2.     Direc'Jnns  concerning  icidnics  3—16 


Of  elders 


that  rule  well,  \i,  18.  Hotr  to  proceed  against  elders  when  accused,  and  against  notorious  offenders,  19—21  Directions 
concermtig  imposition  oj  hands,  22.  Concerning  Timothy's  health,  2i.  Reasons  why  no  person  should  he  hastHv  av 
pointed  to  sacred  offices,  2i,  25.     [A.  JI.  cir.  4069.     A.  D.  64  or  6-5.    A.  U.  0.  813.     An.  Imp.  Ner.  Ca;sar   A.u"  !•'  ] 


REBUKE  *  not  an  elder,  but  entreat  him  as  a  father;  and 
tlie  younger  mon  as  bretlircn  ; 
2  The  elder  women  as  mothers  ;  tlic  younger  as  sisters,  with 
all  purity. 

•'<  Honour  widows  bthat  are  widows  indeed. 
4  But  if  any  widow  have  children  or  nephews,  let  them  learn 

»  I.tv.19  ?i-b  Ver.5,  tG.— c  Or,  Itindnm.— d  .Set  G«n. 43.10,  II.    .M.itlitw  15  4. 
f  plifj  6  1,  ".. 


first  to  show  'piety  at  home,  and  ^  to  requite  their  parents  : 
'  for  tiiat  is  good  and  accentable  before  God. 

5  I  Now  she  that  is  a  widow  indeed,  and  desolate,  trusteth  in 
God,  and  s  continueth  in  supplications  and  prayer  h  night  and 
(lay. 

6  •  But  she  tiial  liveth  kin  plcasiu'c  is  dead  while  she  liveth. 

e  Clmp.:;  3.-f  1  Cor.r.Si.-s  Luko2.37.&  18.1  -h  Acls  26.r.-i  JaiiiMS.S.— k  O., 


NOTES.— Verse  1.  Rcbuhc  not  an  elder]  That  is,  an  elderly 
person  ;  for  the  word  Trpznfivrzjiai,  is  here  taken  in  its  natural 
sense;  and  signifies  one  advanced  in  years.  At  ver.  17.  it  is 
t.iken  in  what  may  be  termed  its  ecclesiastical  meaning,  and 
^igni^eB  an  officer  in  the  church;  what  we  commonly  call  a 
presbyter  or  bishop  ;  for,  sometimes  those  terms  were  con- 
l.>und'd.  Thi>ro  are  but  few  cases  in  which  it  at  all  becomes 
a  young  man  to  rci)rove  an  old  man  ;  and  especially  one  who 
is  a  father  in  the  church.  If  such  a  one  does  wrong,  or  gets 
out  of  the  way,  he  should  he  entreated  as  a  father,  with  great 
caution  and  respect.  To  this,  at  least,  his  age  entitles  him. 
'I'he  word  entnXnlni,  signifies,  do  not  smite ;  i.  e.  do  not  treat 
•  hem  harshly,  nor  with  magisterial  austerity. 

The  younger  men  as  brethren]  (^howing  humility  and  ar- 
rogating nothing  to  thyself  on  account  of  thy  office.  'Feel  for 
them  Hs  thou  oughlest  to  feel  for  thy  own  brethren. 

2.  I'he  elder  women  as  mothers]  Treating  them  with  the 
respect  due  to  their  age. 

The  younger  as  sister.9]  Feel  for  every  member  of  the 
church,  old  and  young,  male  and  female :  consider  them  as 
fathers,  molhei-s,  brothers,  and  sisters :  treat  them  all  with  gen- 
tleness, and  labour  to  keep  them  in,  not  to  e.xpel  thein  from 
the  church.  ' 

With  alt  purity]  Ev  vairri  ayveia,  with  all  chastilv.  Sec  the 
note  on  ch.  iv.  12. 

There  are  some  who  seem  to  take  a  barbarous  pleasure  in 
^.vpclling  members  from  the  church.  Tliev  should  be  conti- 
nued in, as  long  as  possible:  while  theyare  i/i  thechutch,  un- 
der its  ordinances  and  discipline,  there'is  some  hope  that  their 


nephews  :  i.  e.  no  relatives  that  either  will  or  can  help  them  • 
or  no  iii'ar  relatives  ulive.  ' 

Let  them  learn  frsl  to  show  piety  at  home]  [.etthese  chil- 
dren and  nephews  provide  for  their  aged  or  helpless  parents 
or  relative;:,  and  not  burthen  the  church  with  them,  while  thev 
are  able  to  support  them. 

And  to  renuite  their  parents]  Kai  afioi/Sai  airoiiSovai  rnt; 
irpnyovnii.  Let  thein  learn  to  give  benefit  for  bencjit.  Your 
p.irents  supported  and  nourished  you,  when  you  were  vounc 
and  helple.ss  :  you  ought,  therefore,  to  support //lem,  when  thev 
are  old  and  destitute.  This  is  called  showing  piety  :  and  there 
:s  doubtless  an  allusion  to  the  fifth  coinmaiidment,  honour  thit 
father  and  thy  niuther  ;  provide  for  them  in  their  old  age  and 
afnictions  :  God  commands  this. 

5.  And  desolnte]  Kai  ftr.jiovMjUvi],  left  entirely  alone; 
having  neither  children  nor  relatives  to  take  care  of  her. 

Trusteth  in  God]  Finding  slie  has  no  other  helper,  she  con- 
tinues in  prayer  and  supplication,  that  she  may  derive  that 
from  God,  which,  in  the  course  of  llie  jirovidence,  he  has  de- 
prived her  of  among  men. 

6.  Hut  she  that  liveth  in  pleas-ure]  11  6c  anaraXuira,  she  that 
liveth  delicately  ;  voluptuously  indulging  herself  with  dain- 
ties;  it  does  not  indicate  grossly  criminal  pleasures  ;  butsini 
ply  means  one  who  indulges"  herself  in  good  eating  and 
drinking  pampering  her  body  at  the  e.xpense  of  her  mind. 
The  word  is  used  in  reference  to  what  we  term  petted  and 
spoiled  children  ;  and  a  remarkable  passage  is  produced  by 
KypKe,  from  an  Epistleof  77iea)i«.t  to/vuAii/i/«,  found  in  Opua 
Myth.  Galiei.  page  741.  where  he  says,  "  What  can  be  done  with 


work  of  every  Christian  minister. 

3.  Honour  widows  that  are  iridows  indeed]  One  meaning 
of  the  word  n/iau,  tohonaur.  is  losupport,  sustain,  &c.  Matt. 
XV.  4a  and  here  it  is  most  oGvioiisly  to  be  taken  in  this  sense. 
♦Tovide  for  those  widows csperiallv  which  arc  widows  indeed ; 
ptrsons  truly  destitute,  being  aged  and  helpless;  and  having 
neither  children  nor  friends  to  take  care  of  Ihein  ;  and  who 
lieha  ve  as  beromelh  their  destitute  slate.  But  see  the  note  on 
ver   10. 

4.  But  if  any  widow  hare  children  or  nephews]  This  shows 
that  widows  indeed,  are  those  that  have  7ifiMcr  children  nor 


provf 
thing  he  not  provided  for  him,  according  to  his  wish,  he  is 
enraged.  If  ho  eats  not,  he  breaks  out  into  fits  of  anger.  Hb 
basely  indulges  himself  in  pleasure  ;  and  in  every  respect  acta 
voluptuously  and  efltminately.  Knowing  thcn,'0  friend,  ort 
ra  ana  T  a\ioi/T  a  tov  xaidtuv  orav  aKfiaar,  vpoi  (iifpas  av- 
ipanoAa  ytvcrat,  to?  rmnvTai  i)<5oi'af  a<paipti-  that  boys  living 
thus  voluptuously,  when  they  grow  up,  are  wont  to  become 
slaves;  lake  away,  therefore^  siich  pleasures  I'rom  them."  I 
have  introduced  this  long  quotation,  the  better  to  fix  the  mean, 
ing  of  the  apo.stle,  and  In  show  that  the  life  of  pleasure  men 
tioiied  here,  does  not  mean  prostitution',  or  vndeannes^  of 


iSundry  directions 


7  '  And  these  things  give  in  charge,  that  they  may  be  blame- 
leps. 

8  But  if  any  provide  not  for  his  own,  "and  especially  for 
those  of  his  own  "  house,  "he  hath  denied  the  faith,  »  and  is 
worse  than  an  infidel. 

0  Let  not  a  widow  be  taken  '^  into  the  number  under  three- 
Bi;ore  years  old,  '  having  been  the  wife  of  one  man, 

10  Well  reported  of  for  good  works  ;  if  she  have  brought  up 
children,  if  she  have  ^  lodged  strangers,  if  she  have'  washed 
the  saints'  feet,  if  she  have  relieved  the  afflicted,  if  she  l;iaye 
diligently  followed  every  good  work. 

11  But  the  younger  widows  refuse:  for  when  they  have  be- 
gun to  wax  wanton  against  Clirist,  they  will  marry  ; 

trhcii.l  3&4  II.&6.17-m  tsaiah  5:1  7.  Cfal.e.IO.— n  Or  kindred.— o  2  Tim.3. 
5  Tii.1.16,— p  Mmi.18.17.— qOr.clioscn.— rLuko2.36.  Chap.3.2.— a  Acta  16.15. 
lleb.V.!  2.   1  Pet.4.D. 


I.  TIMOTHY. concerning  widoiss. 

12  Having  damnation,  because  they  have  cast  off  their  flrsl 

faith. 

13  "  And  wilhal  they  learn  to  be  idle,  wandering  about  from 
house  to  house ;  and  not  only  idle,  but  tattlers  also  and  busy 
bodies,  speaking  things  which  they  ought  not. 

14  •■■  i  will  therefore  that  the  younger  women  marry,  benr 
children,  gtiide  the  house,  »  give  none  occasion  to  the  adver- 
sary ■*  to  speak  reproachfully. 

15  For  some  are  already  turned  aside  after  Satan. 
J6  If  any  man  or  woman   that  believeth  have  widows,  let 

them  relieve  tliem,  and  let  not  the  church  be  charged  ;  that  it 
may  relieve  ''them  that  are  widows  indeed. 
17  »  Let  the  elders  that  rule  well  •  be  counted  worthy  of  dou- 

tGen  \8A.Scl9  2.  Luke  7.38,44.  .lohn  13.5,  14.-u  2  Thcss.3.  II  -v  I  Cor.7  9.— 
wCh.e.l.  Tii.t?.8.-i  Or.  fori  heir  railms—y  Ver.3.5.— r  Kom.U'.S.  1  Cor. 9.10,14. 
Gil.6.G.  Phil.2-.i9.   1  Thes3,5.1i,13.  Hcb.l3.7,I7.— a  .Ida  23.10. 


any  kind,  though  such  a  life  may  naturally  lead  to  dissolute 
manners. 

Is  dead  lohVe  she  liveth]  No  purpose  of  life  is  answered  by 
the  existence  of  such  a  person.  Seneca,  in  Epist,  60.  says  of 
pleasure-takers,  and  tliose  who  live  a  voluptuous  life:  Nos 
itaque  unimaliuvi  huic  numeremiis,  non  hominum :  rjuos- 
dum  vera  ne  animaliuni  quidem,  sed  morluoriim — mortem 
untecesserunl.  "  We  rank  such  persons  with  brutes,  not  witli 
men  ;  and  some  of  them  not  even  with  bnites,  but  v;ith  dead 
carcasses.  They  anticipate  their  own  death."  Sijch  persons 
are,  as  the  apostie  saya  elsewhere,  dead  in  trespasses,  and 
tlead  in  sins. 

That  they  may  he  b!a7neless.]  Charge  the  whole  church  to 
attend  to  these  things  that  they  may  be  blameless.  The  words 
are  not  spoken  of  the  widows  only,  but  of  the  church  or  its  offi- 
cers ;  it  cannot  be  restricted  to  the  widou^s,  for  the  adjective 
avr.TTt\rj!TTut,  is  botli  of  the  masculine  and  feminine  gender. 

8.  But  if  any  provide  not  for  his  own]  His  own  people,  or 
relatives. 

Those  of  his  oicn  house]  That  is,  his  own  family  ;  or  a  poor 
widow  or  relative  that  lives  under  his  roof. 

flathdeniedthefail/i]The  Christian  religion,  which  strongly 
inculcates  love  and  benevolence  to  all  mankind. 

Is  icorse  than  an  infidel.]  For,  wliat  are  called  the  dictates 
of  nature  lead  men  to  feel  for,  and  provide  for,  their  own  fa- 
milies. Heathen  writers  are  full  of  maxims  of  this  kind :  Ta- 
citus says,  Liheros  cuique  ac  propinquos  natura  carissimos 
f.sse  voluit.  "  Nature  dictates,  that  to  every  one,  his  own  chil- 
dren and  relatives  should  be  mostdear.-'  And  Cicero,  in  Episl. 
ad  Caption.  Suos  quisque  debet  tueri.  "Every  man  should 
take  care  of  his  own  family." 

9.  Taken  into  the  number]  Let  her  not  be  taken  into  the  list 
of  those  for  which  the  church  must  provide.  But  some  think 
that  the  apostle  means  the  list  of  those  who  were  deaconesses 
ni  the  church  ;  and  that  no  widow  was  to  be  admitted  into  that 
rank  who  did  not  answer  to  the  following  character. — See  be- 
low on  ver.  10- 

Under  threescore  years]  As  it  might  be  supposed  that  pre- 
viously to  this  age,  tliey  might  be  able  to  do  something  to- 
wards their  own  .support. — See  on  ver.  10. 

Having  been  the  wife  of  one  7nan]  Having  lived  in  conjugal 
fidelity  with  her  Inisband  ;  or,  having  had  but  one  husband  at 
a  time;  or,  according  to  others,  having  never  been  but  once 
married.  But  the  former  is  the  opinion  of  some  of  the  most 
eminent  of  the  Greek  fatliers  ;  and  appears  to  be  that  most 
consistent  with  the  scope  of  the  place,  and  with  truth. 

10.  Well  reported  of  for  good  icorks]  Numbere  being  able  to 
hear  testimony  as  the  word  implies,  that  she  has  not  only 
avoided  all  sin  ;  but  that  she  has  walked  according  to  the  tes- 
timony of  God. 

Brought  up  children]  It  was  customary  among  the  Gentiles 
to  expose  their  children,  wlien  so  poor  that  they  were  not  able 
to  provide  for  them.  Pious  and  humane  people  took  these  up  : 
and  fed,  clothed,  and  educated  them.  The  words  brought  vp 
may  refer  to  the  children  of  others  who  were  educated  in  the 
♦  Christian  faith  by  pious  Christian  women. 

Lodged  strangers]  If  she  have  been  given  to  hospitality  ; 
freely  contributing  to  the  neces:sitous,  when  she  had  it  in  her 
power. 

Washed  lh,e  saints?  feet]  This  was  an  office  of  humanity 
shown  to  all  strangers  and  travellers  in  the  eastern  countries  ; 
who  either  walking  barefoot,  or  having  only  a  sort  of  sole  to 
defend  tlie  foot,  needed  washing  when  they  came  to  their 
journey's  end.  Pious  women  generally  did  this  act  of  kind- 
ness. 

Relieved  the  afflicted]  Visited  and  ministered  to  the  sick. 

Diligently  followed  every  good  work.]  In  a  word,  (hat  she 
has  been  altogether  a  Christian,  living  according  to  the  pre- 
cepts of  the  Gospel;  and  doing  the  Lord's  work  with  all  her 
lifnrt,  (■■oul,  and  strength. 

Fi-om  the  character  given  here  of  the  7Didow  indeed,  it  may 
be  doubted  whether  xrtpa,  vidou\  was  not,  in  some  cases,  the 
name  of  an  office,  whicli  name  it  might  have  Irom  being  ordi- 
narily lUled  by  widows.  It  can  hardly  be  supposed  that  any 
widow,  unless  she  had  considerable  property,  could  have  done 
the  things  enumerated  in  this  verse,  some  of  which  would  oc- 
casion no  small  expense.  The  toidow  indeed,  may  mean  a 
person  who  was  to  be  employed  in  some  office  in  the  church  : 
and  Timothy  is  enjoined  not  to  take  any  into  that  office,  unless 
s_h«  had  been  before  remarkable  for  piety  and  humanity, 
fomn  think  that  the  widows  of  whom  the  npoetlc  speak.-»,  had 
312 


been  deaconesses,  and  wished  now  to  be  taken  on  what  might 
be  termed  the  svperannuuted  list :  and  the  apostle  lays  down 
rtiles  for  the  admission  of  such  :  the  sum  of  which  is.  Let  nono 
come  on  tliis  superannuated  list,  unless  she  be  at  least  60  years 
of  age,  and  can  bring  proof  of  her  having  conscientiously  dis- 
charged the  office  and  duty  of  a  deaconess. 

11.  But  the  younger  icidows  refuse]  Do  not  admit  those  intrt 
this  office  who  are  under  60  years  of  age.  Probably  those  who 
AVere  received  into  such  a  list,  promised  to  abide  in  their 
widou-hood.  But  as  young,  or  comparatively  young  women, 
might  have  both  occasion  and  temptations  to  remarry,  and  so 
break  their  engagement  to  Christ,  they  should  not  be  admit- 
ted. Not  that  the  apostle  condemns  their  remarrying  as  a 
crime  in  itself,  but  because  it  was  contrary  to  their  engage- 
ment.—See  on  ver.  14. 

Wax  wanton]  Kara^priviaacoo-i,  from  Kara,  intensive,  and 
s-pivtaoj,  to  act  in  a  luxurious  or  wanton  manner.  The  word 
is  supposed  to  be  derived  from  ^zpciv,  to  remove,  and  I'ji'ia,  the 
rein  ;  and  is  a  metaphor  taken  from  ;i  pampered  horse,  froni 
whose  mouth  the  rein  has  been  removed;  so  that  tliere  is  no- 
thing to  check  or  confine  him.  The  metaphor  is  plain  enough, 
and  the  application  easy. 

12.  Having  damnation]  In  tlie  sense  in  which  we  use  this 
word,  I  am  satisfied,  the  apostle  never  intended  it.  It  is  likely 
tliat  he  refers  here  to  some  promise  or  engagement  which  they 
made  when  taken  on  the  list  already  mentioned  ;  and  now 
they  have  tlie  guilt  of  having  violated  that  promise  ;  this  is  thu 
Kpifja,  or  condemnation,  of  which  tlie  apostle  speaks. 

They  have  cast  off  their  firstfc/ith.]  By  pledging  tlneirfddity 
to  a  husband,  they  have  cast  off  their  'fidelity  to  Christ  ;  as  a 
married  life  apd  their  previous  engagement  are  incompatible. 
Dr.  Macknight  translates  these  two  verses  thus  : — But  thw 
younger  widows  reject;  for  when  they  cannot  endure  Christ'. "t 
rein,  they  will  marry  :  incurring  condemnation,  because 
they  have  put  airay  their  first  fidelity. 

13.  And  withal,  they  learn  to  be  idle]  They  do  not  lova 
work  ;  and  they  will  not  work. 

Wandering  about  froin  house  to  house]  Gadding,  gossip- 
ping  ;  never  contented  with  home  ;  always  visiting. 

A7id  not  only  idle]  If  it  went  no  farther,  this  would  be  tole- 
rable ;  but  they  are  tattlers,  talebearers,  whisperers,  light,  tri- 
fling persons  ;  all  noise  ami  no  work. 

Busy-bodies]  Persons  who  meddle  with  the  concerns  of 
others  :  who  mind  every  one's  business  but  their  own. 

Speaking  things  ichich  they  ought  Jiot.]  Lies,  slanders,  ca- 
lumnies ;  backbiting  their  neighboui's,  and  every  where  sow- 
ing the  seeds  of  dissension. 

14.  I  will  therefore  that  the  Tjoiirt gcr  won,en  marry]  As  thu 
preceding  discourse  has  been  about  the  yotmger  widows,  and 
this  is  an  inference  from  it ;  it  is  most  evident  that  by  the 
younger  icomen  tlie  apostle  means  the  young  ifidows.  ThesH 
he  considers  unfit  for  the  office  of  the  female  diaconate  ;  and 
therefore  wills  them  to  marry,  educate  children,  and  give 
themselves  wholly  up  to  domestic  affairs.  Here  the  apostle, 
so  far  from  forbidding  second  marriages,  positively  enjoins  or 
aj,  l.ea-si  recommends  them.  And  what  man  of  sense  wouM 
have  done  otherwise,  in  the  cases  he  mentions  1  It  is  no  sin 
in  any  case,  to  marry,  bear  children,  and  take  care  of  a  family  : 
but  it  is  a  sin  in  every  case  to  be  idle  persons,  gadders  about, 
tattlers,  busy-bodies,  sifting  out  and  rfetailing  family  secrets, 
&c.  &c.  The  good  sentiment  put  by  an  able  poet,  and  pious 
divine,  iitto  the  mouths  of  little  children,  cannot  be  ill  applied 
to  multitudes  of  women,  mothers,  and  grandmothers  : 

"See  how  the  little  busy  bee 

Improves  each  shining  hour  ! 
And  gathers  honey  all  the  day 
From  every  opening  flow'r. 
In  works  of  labour  or  of  skill. 

We  should  be  busy  too  : 
For  Satan  finds  some  mischief  still, 
For  idle  hands  to  do."  Dr.  Watts. 

The  adversary]  Any  person,  whether  .lew  or  Gentile,  wjio 
might  be  watchiiig  for  an  occasion  to  reproach,  through  the 
misconduct  of  its  professors,  the  cause  of  Cliristianity. 

15.  For  some  are  already  turned  aside]  Someof  these  young 
widows,  for  he  appears  to  be  still  treating  of  them,  are  turned 
aside  to  idolatry,  to  follow  Satan  instead  of  Christ.  Slight  de- 
viations, in  the  first  instance,  from  a  right  line,  may  lead  at  last 
to  an  infinite  distance  iVoni  Christ. 

16.  Jf  any  man  or  7>'oman  that  helicveth]  If  any  Christian 
man  or  xco>na7i  have  poor  tcidoics,  which  are  their  relatives, 


ffone  should  be  suddenly  appointed 


CHAPTER  V. 


to  the  ministerial  office. 


Die  honour,  especially  they  who  labour  iti  the  word  and  doc- 
trine. 

18  For  the  scripture  sailh,  I'Tliou  Bhalt  not  muzzle  tlic  ox 
that  treadeth  out  the  corn.  And,  '  The  labourer  ia  worthy  of 
hl8  reward. 

19  Against  an  elder  receive  not  an  accusaition,  but  <*  before 
•  two  or  three  witnesses. 

20  f  Tlieui  iliat  sin  rebuke  before  all,  *that  others  also  may 
fear. 

21  •>  I  charge  thee  before  God,  and  the  Lord  Jesus  Christ,  and 

bDeu.S5,4.  1  Cor  9.9 —c  Lev.  19  13  Dfu  &(  14,  15.  Mail.lO.lO.  Ljke  10.7.— 
dOr.unJor.-oDeu.lO.lS.— fCiil  :;  II,  14.    Tit. 1.  li.—e  Dfj.  13.11. 


let  them  relieve  them  ;  provide  them  with  the  necessaries  of 
life,  and  not  burden  the  church  with  their  maintenance,  that 
•the  fumis  may  be  spared  for  the  support  of  those  widoics  who 
are  employed  in  its  service,  teaching  children,  visiting  the 
sick,  &c.  <Lc.  For  the  performing  of  such  offices,  it  is  very 
likely  that  none  but  tcUiows  were  employed  ;  and  these  were 
chosen,  otlicr  things  being  equal,  out  of  the  most  indigent  of 
the  widows,  and  therefore  called  by  the  apostle  here  and  in 
ver.  3.  ras  ovTiOi  xiP'^it  widows  indeed ;  widows  desolate, 
without  support,  and  without  relatives.  ?>ee  the  note  on  ver.  10. 

17.  Let  the  elders  that  rule  well]  Elder  is,  probably,  liere  the 
name  of  an  ecclesiastical  officer ;  similar  to  what  we  now 
term  preshijler.—Scc  on  ver.  1.  l)r.  Mackvi^ht  has  remarked, 
that  "  ill  the  first  age,  the  name  irptafivTepoi,  elder,  was  given 
to  all  who  exercised  any  sacred  office  in  tlie  church,  as  is 
ulain  from  Acts  xx.  28.  where  the  ijersons  are  called  entaKonoi, 
bishops,  who,  ver.  17.  were  called  npcaiixiTtpoi.,  elders.  The 
same  thing  appears  from  Titus  i.  5.  wliere  those  are  called 
elders,  who,  ver.  7.  are  named  bishops  :  and  from  ITim.  iv.  14. 
where  colloi-tively,  all  who  held  sacred  offices  in  Lystra,  are 
called  irpe<70VTCpioii,  the  presbytery  or  eldership  ;  and  arc  said 
to  have  concurred  with  8t.  Paul  in  setting  Timothy  apart  to 
the  ministry." 

Double  honour]  Airr'Srii  Tifiri^.  Almost  every  critic  of  note 
allows  that  rtfin,  here,  signifies  reward,  stipend,  irages.  Let 
hini  have  a  double,  or  a  larger  salary  who  rules  well  ;  and 
why  ?  Ilecaiisc  in  the  discharge  of  his  office,  he  must  be  at  ex- 
pense, in  proporiioii  to  his  diligence,  in  visiting  and  relieving 
the  sick,  in  lodging  and  providing  for  strangers  :  in  a  word  ; 
in  his  being  ^i  I  en  to  hospitality,  which  was  required  of  every 
.tiisliop  ov  prifsbyler. 

_  Especially  they  irho  labour  in  the  tcord  and  doctrine.] 
Those  who  not  only  preach  publicly,  but  instruct  privately, 
catechize,  <Sc.  Some  think  this  refers  to  distinct  ecclesiasti- 
<*al  orders ;  but  these  technical  distinctions  were,  in  my  opi- 
nion, a  work  of  later  times. 

IS.  'J'ke  Scripture  saith,  Thou  shall  not  muzzle  the  ox] 
This  is  a  manifest  proof  that  by  rtjir],  honour,  in  the  preced- 
ing verse,  the  .ipostle  means  salary  or  teases,  "  Let  the  elders 
that  rule  well  be  accounted  worthy  of  double  honour,"  a 
larger  salary  than  any  of  the  official  iridows  mentioned  be- 
fore, "  for  the  labourer  is  worthy  of  liis  hire."  The  mainte- 
nance of  every  man  in  the  church  should  be  in  proportiun  to 
his  own  labour,  and  the  necessities  of  his  family.  He  that 
iloes  no  uork,  sliould  tiave  no  wages.  In  the  church  of  Christ 
tliere  never  can  be  a  sinecure.  They  who  minister  at  the 
attar,  should  live  by  the  altar  ;  the  ox  that  treadeth  out  the 
torn  should  not  be  muzzled;  the  labourer  is  worthy  of  his 
hire ;  but  tho  nltar  should  not  support  him  who  does  no't  mi- 
nister at  it;  if  the  ox  won't  tread  out  the  corn,  let  him  go  to 
thecowHioH,  or  be  «m;;/e</;  if  the  ma/i  will  not  labour,  lei 
him  have  no  hire. 

19.  Against  an  elder]  fie  very  cautious  of  receiving  evil 
reports  against  those  whose  business  it  is  to  preach  to  others, 
;'nd  correct  their  vices.  Do  not  consider  an  elder  as  guilty  of 
any  alleged  crime,  unless  it  be  proved  by  two  or  three  wit- 
nesses. This  the  law  of  Moses  required  in  respect  to  all. 
Among  the  Romans,  a  plebeian  might  be  condemned  on  the 
deposition  of  one  credible  witness ;  but  it  required  two  to  con- 
vict a  senator.  The  reason  of  this  difference  is  evident ;  those 
whose  business  it  is  to  correct  others,  will  usually  have  many 
enemies ;  great  caution,  therefore,  should  be  used  in  admittin-' 
accusations  against  such  persons.  ° 

20.  Them  that  sin  rebuke  before  alt]  That  is,  before  the 
members  of  the  church  ;  which  was  the  custom  of  the  Jews 
in  their  synagogues.  But  if  the  words  refer  to  the  elders 
alone,  tlien  the  transgressing  elder  is  to  be  reproved  before 
his  fellows,  and  be  tried  by  them. 

Thai  others  also  may 'fear.]  This  is  the  grand  object  of 
church  censures,  to  reclaim  the  transgressors;  and  to  give 
warning  to  others. 

21.  /  charge  thee  before  God]  The  apostle  would  have 
Timothy  to  consider  that  all  he  did  should  be  done  as  in  the 
sight  of  God,  the  Father  of  the  spirits  of  all  flesh ;  in  the  sight 
of  Christ,  the  Saviour  of  sinners,  who  purchased  the  church 
with  His  own  blood ;  and  in  the  siglit  of  the  most  holv,  ap- 
proved, and  eminent  angels,  whose  office  it  was  to  minister 
to  the  heirs  of  salvation.  The  word  ck^cktoi,  elect,  applied  to 
the  angels  here,  is  supposed  to  distinguish  those  who  stood, 
when  others  fell  from  their  ilrst  estate.  The  former  were 
elect,  or  approved  :  the  latter  reprobate,  or  disapproved.  This 


the  elect  angels,  that  thou  observe  these  things,  i  without  pre- 
ferring one  before  another,  doing  nothing  by  pnrtiality. 

22  k  Lay  hands  suddenly  on  no  man, '  neither  be  partaker  of 
other  men's  sins  :  keep  thyself  pure. 

23  Drink  no  longer  water,  but  use  a  little  wine  "  for  thy  sto- 
mach's sake  and  thine  often  infirmities. 

24  "Some  men's  sins  are  open  beforehand,  going  before  to 
judgment  ;  and  some  men  they  follow  after. 

25  Likewise  also  the  good  works  of  some  are  manifest  before- 
hand ;  "  and  they  that  are  otherwise  cannot  be  hid. 

hCh.fi.n   2Tim  S  H,ll4.1.— i  Or,  wllhoiil  prejudice-lc  ACU6.6&133    Ch  4 
14.  gTim.l.6.-li!Jn.ll-mP.lM15.-n().r5.l9.   Rev  14  li-oMM.lly-A. 


Without  preferring  one  before  another]  Xcvpt;  npoKpiua- 
T0(,  without  prejudice.  Promote  no  man's  cause;  make 
not  up  thy  mind  on  any  case,  till  thou  have  weighed  both 
Bidr-s,  and  heard  both  parties,  with  their  respective  witnesses ; 
and  then  act  impartially,  as  tlie  matter  may  appear  to  be 
proved.  Do  not  treat  any  man,  in  religious  matters,  according 
to  the  rank  he  holds  in  life;  or  according  to  any  personal  at- 
tachment thou  mayest  have  for  him.  Every  man  should  be 
dealt  with  in  the  church,  as  he  will  be  dealt  with  at  the  judg- 
ment-seat of  Christ.  A  minister  of  the  Gospel,  who,  in  the 
exercise  of  discipline  in  the  church,  is  swaved  and  warped  by 
secular  considerations,  will  be  a  curse  rather  than  a  blessing 
to  the  people  of  God.  Accepting  tlie  persons  of  the  rich,  in 
ecclesiastical  matters,  has  been  a  source  of  corruption  in  Chrip- 
tianity.  With  some  ministers,  the  show  of  piety,  in  a  rich 
man,  goes  farther  than  the  soundest  Christian  experience  in 
the  poor.  What  account  can  such  persons  give  of  their  stew- 
ardship! 

22.  Lay  hands  suddenly  on  no  man]  Do  not  hastily  ap- 
point any  person  to  the  sacred  ministry;  let  the  person  bfi 
well  proved,  before  he  receives  the  imposition  of  hands.  Some 
understand  this  of  laying  hands  on  the  sick. 

Neither  be  partaker  of  other  men's  sins]  It  is  a  sin  for  any 
improper  person  to  thrust  himself  into  the  sacred  office;  and 
he  partakes  of  that  sin  who  introduces,  helps  him  forward,  or 
sanctions  him  in  it.  O  what  an  account  will  rash,  imdiscern- 
ing,  and  prejudiced  bishops,  presbyters,  and  others,  have  to 
render  to  God  for  their  ordinations!  Their  laying  rash  or 
careless  hands,  "  on  skulls  that  cannot  teach,  and  will  nut 
learn  ;"  while  probably  they  refuse  inducting  others  well  qua- 
lified for  the  Christian  ministry. 

Keepthyself  pure]    From  this  and  every  other  evil. 

23  Drink  no  longer  water,  but  use  a  little  wine]  The 
whole  of  this  verse  seems,  to  several  learned  critics  and  divines, 
strangely  inserted  in  this  place  :  it  might  have  been,  according 
to  them,  a  note  which  the  apostle  inserted  in  the  margin  of 
his  letter,  on  recollecting  the  precarious  state  of  Timothy's 
health,  and  his  great  abstemiousness  and  self-denial.  I  be- 
lieve the  verse  to  be  in  its  proper  place  :  and,  for  reasons 
which  I  shall  adduce,  not  less  necessary  than  the  directions 
which  precede  and  follow  it.  But  it  may  be  necessary  to  in- 
quire a  little  iuto  the  reasons  of  the  advice  itself  The  priests 
under  the  Mosaic  law,  while  performing  sacred  rites,  were 
forbidden  to  drink  wine.  Do  not  drink  wine,  nor  strong- 
drink,  thou,  nor  thy  sons  with  thee,  when  ye  go  into  the  taber- 
iiacle  of  the  congregation,  lest  ye  die :  it  shall  ben  statute 
Joreter  through  your  generations.  Levit.  x.  9.  Ezekxliv 
I  21.  It  was  the  same  with  the  Egyptian  priests.  It  was  for- 
bidden also  among  the  Romans  ;  and  particularly  to  women 
and  young  persons.  Plato  De  Legihus,  lib.  ii.  Edit  Bip 
Vol.  viii.  page  S6,  speaks  thus  :— A/j'  ov  vopodcTriaoucv,  irpuro,; 
p.tv  Toxii  iraidai  fiexpii  ertjv  OKTuiKatdtxa,  rozapairav  oivov  un 
yevcaOai;—jicra  ie  tovto,  otvov  ptiv  in  yr.vcaO'ai  rov  ucrpiov 
pcxot  TpiaKovra  eruiir—TeTTapaicovra  Sc  CTzi/Saivovra  ctuv  tv 
ruts  IvaoiTwii  sixoxiflfira,  k.  t.  X.  "  Shall  we  not  ordain  by 
law  in  the  first  place,  that  boys  shall  not,  on  any  account,  tastn 
wine,  till  they  are  eighteen  yeaj-s  old  ?— In  the  next  place  we 
should  inform  them  that  triHe  is  to  be  used  moderately  till 
they  are  thirty  years  old  !— But  when  they  have  attained  the 
fortieth  year,  then  they  may  attend  feasts  :— for  Bacchus  has 
bestowed  wine  upon  men,  as  a  remedy  against  the  austerity 
of  old  age,  rijf  tou  ynpui  nvs-ripoTrjTos  cSaipnaavro,  rov  oivov 
(PapitoKov  war'  avriBav  npas,  kci  ivoBvpias  Xri6nv  yiyvta€ai, 
paXaKotTcpvv  ck  axXripoTcpov  to  rrjs  'pvxrjs  rjBos,  Kadairep  tic 
rvp  atdnpov  evTcOr.vra  yiyvopcvof.  that  through  this,  we  might 
acquire  a  second  youth,  forget  sorrow,  and  llie  manners  of  the 
mind  be  rendered  softer,  as  iron  is  softened  by  the  action  of 
fire."  But  wine,  according  to  the  assertions  of  some,  was 
given  tomon  as  a  punishment,  that  they  might  he  rendered 
insane,  6  6c  vvv  Xcyoticvos  v<p'  npiwv,  <l>apiiaKov  c-rt  Tuvvavrioi- 
(Prtatv  ai6iivs  iicv  i//UX1f  xrricrcus  ivexa  6tiiia6ai,  tnoftaros  ie 
vyiitag  Tc  Kai  tax^iof  :  page  100.  "  but  we  have  now  said,  that 
it  is,  on  the  contrary,  medicine  ;  and  was  given  that  the  soul 
ini^ht  acquire  modesty,  and  the  body  health  and  vigour." 

from  Alhenaeus  we  learn  that  the  Greeks  often  mingled 
their  wine  with  water ;  sometimes  one  part  of  wine  to  twool 
water;  three  parts  of  water  to  one  of  wine;  and,  at  other 
limes,  three  parts  of  water  to  two  of  wine— >?ee  his  Deipno- 
sophista,  lib.  ix.  "  Among  the  Locrians,  if  any  one  was  found 
to  have  drunken  unmixed  wine,  unless  prescribed  by  a  phy- 
sician, he  w,-is  punished  with  death  ;  the  laws  of  Zaleucusso 


iV^ro  f«"  nn,hT'.?i  scnseof  the  word  c^XcKroi,  ilect.  Perhaps  |  requiring. -And  among  the  Romans!  no  servant,  nor  free  wo- 
there  is  nothjng  else  meant  than  the  angels  that  are  chosen  I  man,  ovrc  n^v  iXtvOcpwv  oi  c<t,T,l3oi  utxpt  rpiaKOvra  tr<uv  n<r 
servIiT  t'!."Jhe>h!^r^rh'    •'  '^^  ^°"^  '"'"'*'"^'  '''  ""^  «'i"'^'<^""3  !  youths  of  mmlity,  drank  any  wine  till  they  were  thirty  yean. 


servants  to  the  church 
Vol.  Vf 


of  age."    beipnosoph.  lib.  x.  c.  7.  p.  429.  And  it  was  a  maxim 
313 


Directions  to  serrayds  ham I.  TIMOTHY. 

among  all,  that  continued  irater-clrinhing  injured  the  sto- 
mach. Thus  Libaniiis,  Epist.  1573.  ITtnTuxE  Kai  rijuv  5  r«- 
Haxoi  ran  avvexzaiv  iidponoiyian-  "  Our  stomach  is  weaketi- 
cdbu  continual  watKr-drinking." 

From  ch.  iv.  12.  we  learn  that  Timothy  was  a  xjoiing  man  : 
but  as  among  the  Giceks  and  Romans  the  state  of  youth,  or 
adolescence'was  extended  to  thirty  years,  and  no  .respectable 
young  men  were  permitted  to  drink  wine  before  that  time  ; 
allowing  that  Tiniotliy  was  about  twenty  when  Paul  had  liim 
circumcised,  which  was,  according  to  Calmet,  in  the  year  of 
our  Lord  51,  and  that  this  epistle  was  written  about  A.  D.  64 
or  65,  then  Timothy  must  have  been  about  thirty.five  when  he 
received  this  epistle  ;  and  as  that  was  on  the  borders  of  adole- 
scence, and  as  the  Scripture  generally  calls  that  youth,  that 
is  not  old  age  ;  Timothy  might  be  treated  as  a  young  man  by 
St.  Paul,  as  in  the  above  text,  and  might  still  feel  himself  un- 
der the  custom  of  his  country,  relative  to  drinking  wine,  for 
his  father  was  a  Greek,  Acts  xvi.  1.  and,  througli  the  infl\ience 
of  his  Christian  profession,  still  continue  to  abstain  from  wine, 
drinking  icater  only  ;  which  must  have  been  very  prejudical 
to  him,  his  weak  state  of  health  considered  ;  the  delicacy  of 
hi.s  stomach ;  and  the  excess  of  his  ecclesiastical  labours. 

As  Timothy's  lii'e  was  of  great  consequence  to  the  church 
of  God  at  Ephesus,  it  was  not  unworthy  of  the  Spirit  of  God 
to  give  the  direction  in  the  text,  and  to  mingle  it  immediately 
with  what  some  have  called  more  solemn  and  important  ad- 
vice. 1.  It  was  necessary  tliat  the  work  should  be  done  in  tlie 
church  at  Ephesus,  which  tlie  apostle  appointed  to  Timothy. 
2.  There  was  no  person  at  Epliesus  fit  to  do  this  work  but 
Timothy.  3.  Timothy  could  not  continue  to  do  it,  if  he  fol- 
lowed his  present  mode  of  abstemiousness.  4.  It  was  neces- 
sary, therefore,  that  he  should  receive  direction  from  Divine 
nuthorify,  relative  to  the  preservation  of  his  life,  and  conse- 
quently, the  continuation  of  his  usefulness  ;  as  it  is  not  likely 
that  a  minor  authority  would  have  weighed  with  him. 

24.  Some  men's  sins  are  open  beforehand]  In  appointing 
men  to  sacred  offices  in  the  church,  among  the  candidates 
Timothy  would  find — 1.  Some,  of  whom  he  knew  nothing,  but 
only  that  they  professed  Christianity  :— Let  such  be  tried  be- 
fore they  are  appointed.  2.  Some,  of  whose  faith  and  piety 
he  had  the  fullest  knowledge  ;  and  whose  usefulness  in  the 
church  was  well  known.  3.  Some,  whose  lives  were  not  at 
all,  or  but  partially  reformed  ;  who  were  still  unchanged  in 
their  hearts,  and  unholy  in  tlieir  lives.  The  sins  of  these  lat- 
ter were  known  to  all ;  they  go  before  to  judgment ;  with 
them  he  could  have  no  difficulty.  With  the  first  class  he  must 
have  more  difficulty  :  there  might  have  been  hypocrites  among 
them,  whose  sins  could  not  be  known  till  ((jter  they  were 
brought  into  the  sacred  office.     The  characters  of  all  should 


to  behave  to  their  masiets. 


be  fully  investigated.  The  sins  of  some,  before  this  investi- 
gation, might  be  so  manifest  as  to  lead  at  once,  cii  Kpiaiv,  to 
condemnation.  The  sins  of  others  might  be  found  out  afteT, 
or  in  consequence  of,  this  investigation  :  and  those  that  were 
otherwise  could  not  be  long  hid  from  his  knowledge,  or  the 
knowledge  of  the  church.  On  all  these  accounts  the  exhorta- 
tion is  necessary,  Lay  hands  suddenly  on  no  vian. 

25.  Likewise,  also,  the  good  works  of  some]  Though  those 
who  are  very  holy,  and  very  useful  in  the  Church,  cannot  be 
unknown  ;  yet  there  are  others,  not  less  holy,  who  need  to  be 
brought  forward  ;  who  do  much  good  in  private  ;  and  their 
character  and  good  works  are  not  fully  known,  till  after  dili- 
gent inquii-y.  These  are  they  who  do  not  let  their  left  hand 
know  what  their  right  doeth. 

1.  After  so  long  and  minute  an  examination  of  the  subjects 
in  this  chapter,  little  remains  to  be  said  in  the  way  of  farther 
and  more  satisfactory  explanation.  The  whole  account  con- 
cerning the  widows ;  who  they  were,  and  what  their  provision. 
and  what  their  occupation,  and  hoic  supported,  are  to  me 
questions  of  considerable  difficulty.  In  the  notes,  1  have  given 
the  best  account  of  the  different  subjects  in  my  power.  If  the 
reader  be  satisfied  and  edified,  I  have  gained  ray  end, 

2.  On  the  subject  of  the  imposition  of  hands,  or  what  is 
vulgarly,  but  improperly  called,  ordination,  I  have  not  said 
much  here,  having  given  my  views  of  the  subject  elsewhere 
in  these  notes.  See  on  chap.  iii.  1,  &c.  I  must  again  state 
my  conviction,  that  what  is  said  on  this  subject  in  this  chap- 
ter, and  indeed  in  the  epistle,  is  rather  to  be  understood  pro- 
phetically;  and  to  have  been  intended  for  a  much  lov/er  age 
of  the  Christian  Church.  That  any  persons  should,  from  im- 
pure, or  secular  motives,  desire  to  be  appointed  to  the  minis- 
terial office,  at  such  a  time,  when  poverty  and  persecution 
were  the  least  they  would  reasonably  expect,  to  me  seems  al- 
togetlier  inexplicable.  But  that  many,  after  the  Church  got 
accredited  and  established,  and  an  ample  revenue  appointed 
for  its  ministers  by  emperors  and  kings,  should  wish  to  gel 
into  the  priesthood  for  its  emoluments,  is  a  melancholy  truth, 
whicli  every  year's  experience  testifies.  To  those  who  have 
the  authority  from  the  state,  to  appoint  ministers  for  the 
Church,  this  chapter  reads  a  solemn  and  awful  lesson.  And, 
not  to  them  only,  but  to  all  who  have  the  appointment  of  mi- 
nisters, or  preachers,  in  every  sect  and  party.  How  few  are 
there  who  would  kindle  a  fire  on  God's  altar,  were  there  not 
secular  emoluments  attending  it !  I  am  afraid  the  Scottish 
poet  spoke  truth,  who  said, 

'"Tis  gow'd  maks  sogers  feight  the  fiercer. 
Without  it,  preaching  wad  be  scarcer." 
Gold  or  money,  is  the  primum  inobile,  through  every  de- 
partment of  life. —  Proh  dolor! 


CHAPTER  VI. 

Of  the  duty  of  servants,  1,  2.  Of  false  teachers  who  suppose  gain  to  be  godliness,  3 — 5.  Of  true  godliness,  and  content- 
ment, 6 — S.  Of  those,  and  their  dangerous  stale,  who  determine  to  be  rich  ;  and  of  the  love  of  money,  9,  10.  Timothy  is 
exhorted  to  fight  the  good  fight  of  faith,  and  to  keep  the  charge  delivered  to  him,  11 — 14.  A  sublime  description  of  the  ma- 
jesty of  God,  15,  16.  Hole  the  rich  should  behave  themselves  ;  and  tlie  use  t/iey  should  make  of  their  properly,  17 — U». 
Timothy  is  once  more  exhorted  to  keep  ichat  loas  committed  to  his  trust  ;  and  to  avoid  prof  an  e  babblings,  through  which 
some  have  erred  from  the  faith,  20,  21.     [A.  M.  cir.  4069.     A.  D.  64  or  65.    A.  U.  C.  818.     An.  Imp.  Ner.  Ccesar.  Aug.  12.] 


LET  as  many  "  servants  as  are  under  the  yoke,  count  their 
own  masters  worthy  of  all  honour,  •>  that  the  name  of 
God  and  his  doctrine  be  not  blasphemed. 
2  And  they  that  have  believing  masters,  let  them  not  despise 
them,  '  because  they  are  brethren  ;  but  rather  do  the>n  service, 

aF.ph.C.5.  Col. 3.32.  Til. 2.9.   1  Pet.i3. 18.-b  Isniah  5a.5.    Rom.2.'!4.  Tit.2.5,  S.— 
c  Col. 4.1, 


NOTES. — Verse  1.  Let  as  many  servants  as  are  under  the' 
yoke]  The  word  SovXot,  here  means  slaves  converted  to  the 
Christian  faith ;  and  the  ^vyov,  or  yoke,  is  the  state  of  slavery : 
and,  by  SeaTTorat,  'masters,  despots,  wo  are  to  understand  the 
heathen  masters  of  those  Christianized  slaves.  Even  these, 
in  such  circumstances,  and  under  such  domination,  are  com- 
manded to  treat  their  masters  with  all  honour  and  respect ; 
that  the  name  of  God,  by  which  they  were  called,  and  the 
doctrine  of  God,  Christianity,  which  they  had  professed,  might 
not  be  blasphemed;  might  not  be  evily  spoken  of,  inconse- 
quence of  their  improper  conduct.     Civil  rights  are  never  I  plainly  a  gloss ;  it  is  riot  acknowledged  by  any  other  MS.  nor 


be.jause  they  are  d  faithful  and  beloved,  partakers  of  the  be- 
nefit.    '  These  things  teach  and  exhort. 
3  If  any  man  f  teach  otherwise,  and  consent  ^not  to  whole- 
some words,  eve7i  the  words  of  our  Lord  Jesus  Christ,  i>  and 
the  doctrine  which  is  according  to  godliness  ; 

•fOhap.l.3.-gChiip.l.lO.  S  Timothy  1,13. &  4.3. 

joint  partakers  of  the  benefit.  This  is  generally  understood 
as  referring  to  the  master's  participation  in  the  services  of  his 
slaves.  Because  those  who  are  partakers  of  the  benefit  of 
your  services,  are  faithful  and  beloved:  or  it  may  apply  to 
the  servants  who  are  partakers  of  many  benefits  ft-om  their 
Christian  masters.  Others  think  that  benefit  here,  refers  to 
the  grace  of  the  Gospel ;  the  common  salvation  of  believing 
masters  and  slaves :  but  Dr.  Macknight  well  observes,  that 
cvcpycaia  is  no  where  used  to  denote  the  Gospel.  One  of  Uf- 
fenbach's  MSS.  has  cpyaaia;,  of  the  service ;  this  reading  is 


abolished  by  any  communications  from  God's  Spirit.  The 
civil  state  in  which  a  man  wa.?  before  his  conversion,  is  not 
altered  by  that  conversion  :  nor  does  the  grace  of  God  absolve 
liim  from  any  claims  which  either  the  state,  or  his  neighbour, 
may  have  on  him.  All  these  outward  tliing.s.coutinue  unalter- 
ed. See  the  notes  on  Ephes.  vi.  5,  <tc.,  and  1  Cor.  vii.  21,  &c., 
and  especially  the  observations  at  the  end  of  that  chapter. 

2.  And  they  that  hare  believing  masters]  Who  have  been 
lately  converted  as  well  as  themselves.   . 

Let  them  not  despise  them]  Supposing  themselves  to  be 
their  equals,  because  they  are  their  brethren  in  Christ ;  and 
grounding  their  opinion  on  this,  that  in  him  there  is  neither 
■male  nor  female,  bond  nor  free  :  but  although  all  are  equal 
as  to  their  spiritual  privileges,  and  state  ;  yet  there  still  con- 
tinues, in  the  order  of  God's  providence,  a  great  disparity  in 
their  station  :  for,  the  master  must  ever  pe,  in  this  scnsej su- 
perior to  the  serva7it. 

Bat  rather  do  them  service]  Obey  them  the  more  cheerful- 
ly, because  Ihey  are  faithful  and  helorcd ;  faithful  to  God's 
^race  ;  beloved  by  Ilihi,  and  His  true  followers. 

Partakers  of  the  benefit]  Tt]i  cvsnycmni  arnXaiiPavoimnt. 
'      311 


by  any  version.  FG.  and  the  Codex  Augustanus  6.  have 
eimcPciai,  of  godliness  ;  a  term  by  which  the  whole  Gospel 
doctrine  is  expressed,  ch.  iv.  7,  8.  as  also  in  the  6th  verse  of 
this  chapter. 

3.  If  any  man  teach  otherwise]  It  appears  that  there  were 
teachers  of  a  different  kind  in  the  Church,  a  sort  of  religious 
levellers,  who  preached  that  the  converted  servant  had  as 
much  right  to  the  master's  service,  as  the  master  had  to  liis. 
Teachers  of  this  kind  have  been  in  vogue,  long  since  the  days 
of  Paul  and  Timothy. 

And  consent  not  to  wholesome  icord.'i]  Yyiatvovm  \oyois, 
healing  doctrines ;  doctrines  which  give  nourishment  and 
health  to  tlie  soul ;  which  is  the  true  character  of  all  the  doc- 
trines taught  by  our  Lord  Jesus  Christ ;  doctrines  vi'hich  are 
according  to  godliness:  securing  as  amply  the  honour  ami 
glory  of  God,  as  they  do  the  peace,  happiness,  and  final  salva- 
tion of  man. 

All  this  may  refer  to  the  general  tenor  of  the  Gospel ;  and 
not  to  anything  said,  or  supposed  to  have  been  said  by  our 
Lord,  relative  to  the  condition  of  slaves.  With  political 
questions,  or  questions  relative  to  private  rights,  our  Lord 


Of  those  who  nujipose 


CHAPTER  VI. 


4  He  is  '  proud,  k  knowing  noUiing,  but '  doting  about  "■  ques- 
tions and  strifes  of  words,  whereof  coineili  envy,  strife,  rail- 
ings, evil  surmisings, 

5  °  Per\-erse  "  disputings  of  p  men  of  corrupt  minds,  and  des- 
titute of  the  truth,  "•  supposing  that  gain  is  godliness  :  '  from 
such  withdraw  thyself. 

6  But  '  godliness  with  contentment  is  great  gain. 

7  For  '  we  brought  nothing  into  this  world,  and  it  is  certain 
we  can  carry  nothing  out. 

8  And  "  having  food  and  raiment,  let  us  be  therewith  con- 
tent. 


ifool.-k  lCor.8.2.  Ch. 1.7. —I  Or, 
ll.lfi.     Ch.l.G-oOr,  Csllings  on 


r.  I  C 

2P«  -ja-r  Rr.m.lB.17, 

t  Job  1. 21.  P3a.49.17.  T 


iCh.1.4.  2Tim.3.2 
>lher.— p2Tim.3.9. 
Ptay.li.\&.Scie.3. 


scarcely  ever  meddled :  he  taught  all  men  to  love  one  another, 
to  respect  each  other's  rights,  to  submit  to  each  other;  to 
show  all  fidelity,  to  be  obedient,  humble,  and  meek;  and  to 
know  that  his  kingdom  was  not  of  this  world. 

4.  He  is  proud]  TcTvAiorat,  he  is  blown  up,  or  inflated, 
with  a  vain  opinion  o(^  his  own  knowledge;  whereas  his 
knowledge  is  foolishness,  for  he  knows  noihing. 

Doting  about  questions]  He  is  sick,  distempered,  about 
these  questions  relative  to  the  Mosaic  law,  and  the  traditions 
nf  the  elders ;  for  it  is  most  evident,  that  the  apostle  has  the 
Judairing  teachers  in  view,  who  were  ever,  in  questions  of 
theology,  straining  out  a  gnat,  and  swallowing  a  camel. 

tStriJ'cs  of  words]  Aoyojjiaxtai,  logomachies  ;  verbal  conten- 
tions, splitting  hairs;  producing  HiUel  against  Hhmnmiii,  and 
Shammni  against  Jiilicl,  relative  to  the  particular  mode  in 
which  the  punctilios  of  some  rites  should  be  performed.  In 
this  sort  of  sublime  nonsense,  the  works  of  the  Jewish  rab- 
bins abound. 

Whcrvof  coniflh  envy,  strife,  &c.]  How  little  good  have  re- 
ligious disputes  ever  done  to  niankind,  or  to  the  cause  of 
truth!  Most  contro\-ersia?ists  have  succoeded  in  getting  their 
own  tcm))ei-s  Koiirerf,  and  in  irriVa/ms- tliisir  opponents.  In- 
ileed,  truth  socuis  nirely  to  be  the  object  of  their  pursuit; 
tlipy  labour  to  accredit  their  own  party  by  abusing  and  defa- 
niijig  others ;  from  generals,  they  oft  descend  to  particulars  ; 
niid  then  personal  abuse  is  the  order  of  the  day.  Is  it  not 
j-tr-jnge  that  ("hri.'-tians,  either  cannot,  or  will  not,  see  this  ? 
<  'annot  any  man  support  his  own  opinions,  and  give  his  own 
views  of  Die  religion  of  Christ,  without  abusing  and  calum- 
niating his  neii^'hljour?  I  know  not  whether  such  controver- 
sialists should  not  be  deemed  disturbers  of  the  public  peace, 
nsid  come  under  tlie  notice  of  the  civil  magistrate.  Hhould 
not  all  Christians  know  that  the  tarath  of  man  worketh  not 
I'm  tightcDi/sne.-.-s  of  the  Lord. 

5.  Perverse  disputings  of  men  of  corrupt  minds]  Dispu- 
tations that  cannot  bo  settled,  because  their  partizans  will  not 
listen  to  the  truth;  and  they  will  not  listen  to  the  truth,  be- 
f^iise  their  viinds  are  corrupt.  Both  under  the  law,  and  un- 
der the  Oo-tpel,  the  true  religion  was,  7'hou  shall  Inve  the 
Lord  rt  y  Gn'l  leith  all  thy  heart,  soul,  mind,  and  strength  ; 
and  thi)  neighbour  as  fAtjself  Where,  therefore,  the  love  of 
<.'od  and  man  does  not  prevail,  t/iere  is  no  religion.  Such  cor- 
rupt diaputcrs  are  as  destitult  of  the  truth,  us  they  are  of  love 
to  (Vod  and  i«an. 

Supposing  that  gain  is  godliness]  Professing  religion  onlv 
f^r  the  sake  tif  sec\ibr  profit ;  defending  their  own  cause  for 
tldC  emoluments  it  produced ;  and  having  no  respect  to  another 
world. 

from  such  wilhjrriic  thi/seif]  Have  no  religious  fellowship 
with  such  people.  But  this  clause  Is  wanting  in  ADTG.  some 
others;  tlie  Coptic^  SaJiidic,  yEthinpic,  Vulgate,  and  Itala,  one 
ropy  e.xcepted.     It  is  probalily  spurious. 

ti.  Cut  godliness,  with  contentment,  is  great  gain.]  The 
word  godliness,  evacffcia,  here,  and  in  several  other  places  of 
this  epistle,  signifies  the  true  religion  :  Christianiti/  ;  and  the 
word  contentment,  avranictia,  signilios  a  competetictj,  a  suffi- 
ciency ;  that  measure  or  portion  of  secular  things,  which  is 
necessary  for  the  support  of  life,  while  the  great  work  of  re- 
(,'.yicratJon  is  carrying  on  in  the  soul.  Not  what  this  or  the 
oilier  person  may  deem  v.  rompelenry,  hut  what  is  necessary 
for  the  mere  jjurposes  of  life,  in  reference  to  another  world'; 
f»od,  rainifnt,  and  lodging  ;—i^ep  ver.  7.  So,  if  a  man  have 
liie  life  of  tiod  in  his  soul,  and  just  a  sufficiency  of  food  and 
laimt-nt  to  preserve,  and  not  burthen  life,  he  has  what  Cod 
calls  great  gain  ;  an  abundant  portion. 

It  requires  but  little  of  this  world's  goods  to  s.itisfy  a  man. 
who  feels  himself  to  be  a  citizen  of  another  coun'tjv,  and 
kJiow.s  that  this  is  not  his  rest. 

7.  We  brought  nothing  into  this  irorhf]  There  are  some 
sayings  in  Heneca,  which  are  almost  verbatim  with  this  of  ^Jt. 
laul.  Aemo  na-scitur  dives  ;  gui.iqvis  e.rit  in  luremjussus 
fsltacte  ft  panno  esse  contenlus,  Kpist.  xx.  "  No  man  is  born 
rich  ;  every  oiie  that  conies  into  the  world,  is  commanded  to 
be  content  with  food  and  raiment."  Erculit  natura  rede- 
unlcm  stent  intrantem  ;  non  licet  plus  auferre,  quam  intu- 
/«ra*  Epist.  cap.  ji.  "Nature,  in  returning,  shakes  olTall  in- 
.-umbTances  as  in  entering  :  thou  canst  not  currv  back  more 
than  thou  broiightest  in."  Seneca  and  St.  Paul  were  contem- 
porary; but  all  the  Greek  and  Latin  poets,  and  especially  the 
.-il^ic  philosophers,  are  full  of  such  sentiments.  It  is  a  self- 
evident  truth  ;  relative  to  it  there  can  be  no  controversv. 

8,  Having  food  and  raiment,  let  us  Uereicith  be  content] 


ihat  gain  is  godlinc.tn,  tf^ 

9  But  V  they,  that  will  be  rich,  fall  into  temptation  ''and  a 
snare,  and  into  many  foolish  and  hurtful  lusts,  '■  which  drown 
men  in  destruction  and  perdition. 

10  ''  For  the  love  of  money  is  the  root  of  all  evil  :  which 
while  some  coveted  after,  they  have  '  erred  from  the  faith,' 
and  pierced  tlieniselves  through  with  many  sorrows. 

11  But  thou,  bO  man  of  God,  flee  the.se  things ;  and  follow 
after  righteousness,  godliness,  faith,  love,  patience,  meeknes.-!. 

12  =  Fight  the  good  fight  of  faith,  <'  lay  hold  on  eternal  life, 
whereunto  thou  art  also  called,  '  and  hast  professed  a  good 
profession  before  many  witnesses. 

iinen.2S31.  Heh  i:i.5.-v 


,,        ■     ,       I3.27.&  3)21. &  28.33.     M«tt.  13.21;.    lime.  5.1.- 

3./.-I  Cl.apier  1.19.— yF.xo.liisaa8.   Dou.lS.I9.-z  Or,b«n  scdured.- 
I.  2Tiin.3.1?.— clCor.9.a),'j6.  (;h.p  1.18.  2Tin).4.7.- 


.a.J2.— b  Dcii.ffl 
■I  Phil. 3. 1,>,  14.  Ver.  10.— c  Hcb.  liS3, 


ApKca-Sri'TopcBa :  let  us  consider  this  a  competency.  And  it  is 
evident  that  the  apostle  considers  this  a  competency  :  and  by 
these  words  explains  wlial  he  said  ver.  6.  The  v.ord  OKC-naa- 
para,  which  we  translate  raiment,  signifies  covering  in  ge- 
neral ;  and  here  means  house  or  lodging,  as  well  as  clothing. 

9.  nut  they  that  will  be  rich]  Oi  ic  novXa/ievot  n^ovretv.— 
The  words  arc  emphatic,  and  refer  to  persons  who  are  deter- 
mined io  get  riches  ;  who  make  this  their  object  and  aim  in 
life:  who  live  to  get  money;  who  get  all  they  can,  save  all  they 
can,  and  keep  all  they  get ;  and  yet  are  apprehensive  of  nodan- 
ger  because  they  seek  to  be  rich  by  honest  means :  for  it  is  like- 
ly that  the  apostle  does  not  referto  those  who  wish  to  get  riches 
by  robbery,  plunder,  extortion,  &c.  By  the  term  rich,  it  ia 
very  likeh'  that  the  apostle  refci-s  to  wliat  he  had  said  above  ; 
having  food  and  raiment,  let  us  therewith  be  content.  He 
that  has  more  than  these,  is  rich  in  the  sense  in  which  the 
apostle  uses  the  term. 

Fall  into  temptation  and  a  snare]  Tuv  6taPu\ov,  of  the 
devil,  IS  added  by  DTG.  Vulgate,  Itala,  and  many  of  the  Fa- 
thers. It  is  in  consequence  of  the  temptation  of  the  .devil  that 
they  have  determined  to  be  rich  ;  this  temptation  once  receiv- 
ed, others  quickly  succeed:  and  when  they  have  swallowed 
down  the  temptation  to  the  thing,  then  the'y  drink  in  a  thou- 
sand temptations  to  the  means;  and  all  these  lead  them,  £if 
nay  tin,  into  an  unforeseen  and  concealed  trap.  Uayts,  signi- 
fies a  net,  trap,  gin,  snare,  springe,  or  pit  dug  in  the  ground, 
filled  with  sharp  stakes,  and  slightly  covered  over ;  so  that 
when  a  man,  or  any  animal,  steps  upon  it,  he  tumbles  in,  and 
is  taken  or  destroyed.  Such  a  snare  is  that  into  which  those 
leho  will  he  rich,  must  necessarily  fall.  But  who  will  believe 
this  ?— See  on  ver.  10. 

And  into  many  foolish  and  hurtful  lusts]  The  whole  con- 
duct of  such  a  person  is  a  tissue  offolh/;  scraping,  gathering, 
and  heaping  up  riche.s,  and  scarcely  atTording  to  take  the  ne- 
cessaries of  life  out  of  them  for  himself:  these  lusts  ordesire.<j 
are  not  only  foolish,  but  they  are  hurtful ;  the  mind  is  debased 
and  narrowed  by  thein  :  benevolent  and  generous  feelings  be- 
come extinct ;  charity  perishes  ;  and  selfishness,  the  last  and 
lowest  principle  in  mei.tal  degradation,  absorbs  the  soul ;  for, 
Ihesc  foolish  and  hurtful  lusts  drown  men  in  destruction  and 
perdition  ;  the  soul  is  destroyed  by  them  here,  and  brought 
through  them  into  a  state  oi  perdition  hereafter.  The  apostle 
considers  these  persons  like  marinei-s  in  a  storm  ;  by  the  con- 
currence of  winds,  waves,  and  tide,  tliey  are  violently  driven 
among  the  rocks,  the  vessel  is  dashed  to  pieces,  and  in  a  mo 
nient  they  arc  all  ingulfed  in  the  great  deep  !  Such  is  the  lot, 
and  unavoidable  catastrophe,  of  thcin  that  will  be  rich  :  even 
though  theysliould  strive  to  accomplish  their  desires  by  means 
tlie  most  rigidly  honest. 

In  this  jjlace  I  beg  leave  to  refer  the  render  to  a  sermon  on 
thi.<  text,  by  the  late  Ucv.  John  Wesley,  in  which  the  whole 
of  this  subject  is  treated  by  the  hand  of  a  master  ;  and  for  use- 
fulness, the  sermon  is  superior  to  every  thingof  the  kind  ever 
published.  It  is  entitled,  The  Danger  of  liiches,  and  is  found 
in  his  Works,  Vol.  X.  p.  101.  edit.  1811. 

10.  The  love  of  money  is  the  root  of  all  evil]  Perhaps  it  would 
be  belter  to  translate  rravruv  to>v  kokoiv,  of  all  these  erilfi;  i.  e. 
the  evils  enumerated  above  :  for,  it  cannot  be  true  that  the 
love  of  money  is  the  root  of  cdl  evil ;  it  certainly  was  not  the 
root  whence  the  transgression  of  Adam  sprang;  but  it  is  the 
root  whence  all  the  evils  mentioned  in  the  preceding  verse, 
spring.  This  text  has  been  often  very  incautiously  quoted  ; 
for  how  often  do  we  hear,  "  the  Scripture  says.  Money  is  the 
mot  of  all  evil"— "So,  Di'^  Scripture  says  no  such  thing.  Mo- 
ney is  the  root  of  »io evil ;  nor  Is  it  on  evil  of  anv  kind;  but 
the  love  of  It,  is  the  root  of  all  the  evils  mentioned'  here. 

Vliile  some  coveted  after]  Opiyojirvni,  insatiably  desiring  : 
Hare  erred  froin   the  faith]  AnnzhivnOricav,  have  totally 
erred ;  have  made  a  mos't  fatal  and   ruinous  departure  from 
the  religion  of  Christ. 

And  pierced  themselves  thrmigh  with  many  sorrows.]  The 
word  Kcptciretpav,  signifies  to  be  transfixed  in  every  part, 
and  is  an  allusion  to  one  of  those  snares,  t«j  tfa,  mentioned 
ver.  9.  where  a  hole  is  dug  in  the  earth,  and  tilled  full  of  sharp 
stakes  ;  and,  being  slightly  covered  over  with  turf,  is  not  per- 
ceived; and  whatever  steps  on  it,  falls  in,  and  is  pierced 
through  and  through  with  these  sharp  stakes  :  the  oivvatt 
noWatf,  the  many  torments,  mentioned  by  the  apostle.— See 
on  ver.  9. 

11.  But  thou,  Oman  of  God]  Thou  who  hast  taken  God  for 
thy  portion,  and  art  seeking  a  city  that  hath  foundations, 
whose  builder  is  the  living  (.'od, /e/-  these  ihingi'    Escape 

315  ^ 


Sublime  description  of 


I.  TIMOTHY. 


the  majesty  of  God. 


13  '  I  give  thee  charge  in  the  sight  of  God,  ^  wlio  quickeneth 
all  things,  and  before  Christ  Jesus,  i>  who  before  Pontius  Pilate 
witnessed  a  good  i  confession  ; 

14  That  thou  keep  this  commandment  without  spot,  unre- 
bukable,  k  until  the  appearing  of  our  Lord  Jesus  Christ : 

15  Which  in  his  times  he  shall  show  icko  is  '  the  blessed  and 
only  Potentate,  "'  the  King  of  kings,  and  Lord  of  lords  ; 

16  "  Who  only  hath  immortality,  dwelling  in  the  light  which 

fCh  5''l-ir  Deu.KSa  1  Sam. 2.6.  John  5  21. -h  M»It.?T.lI.  John  18.37.  Rfiv. 
1  5  &3  14— 1  Or,  piofession.— k  Phil.l.G,  IIJ.  1  Thcss.3, 13.  &  5.'<i3.— 1  Ch.1.11,  17.— 
1.)  R€v.l7  I4.&l^.l(i-n  Ch.l.  17.-0  Exod. 38.20.  John  6.46.-p  Eph.S.Sl.  Phil. 4. 
EO.   Judo^S.   Kev.l.6.&,4. 11.44  7.12. 

for  thy  life  :  Even  Moaart  not  out  of  the  reach  of  the  love  of  mo- 
lie!/.  Hew  many  of  the  ministers  of  religion  have  been  ruined 
by  this  !  And  how  much  has  religion  itself  sufl'ered  by  their 
love  of  money. 

follow  after  righteousness]  Justice  and  uprightness  in  all 

thy  dealings  with  men.    Godliness,  a  thorough  conformity  to 

he  image  of  God  and  mind  of  Christ.    Faith  in  Jesus,  and  in 

11  that  He  has  spoken;  and  fideliti/  to  the  talents  thou  hast 

received  :  and  the  office  witii  which  thou  art  intrusted. 

Love]  To  God  and  all  mankind.  Patience  in  all  trials  and 
afflictions. 

Meekness]  Bearing  up  wjth  an  even  mind  under  all  adver- 
sities and  contradictions. 

12.  Fight  the  good  fight  of  faith]  "Agonize  the  good  agony." 
Thou  hast  a  contest  to  sustain,  in  which  thy  honour,  tliy  life, 
thy  soul,  are  at  stake.  Live  the  Gospel,  and  defend  the  cause 
of  God.  Unmask  hypocrites,  expel  the  profligate,  purge  and 
build  up  the  church,  live  in  the  spirit  of  thy  religion,  and  give 
thyself  wholly  to  this  work. 

Lay  hold  on  eternal  life]  All  tliis  is  an  allusion  to  the  exer- 
cises in  the  public  Grecian  games  :  figlit,  conquer,  and  seize 
tipon  the  prize  ;  carry  off  the  crown  of  eternal  life  ! 

Whereunto  thou  art  also  called]  The  allusion  to  the  public 
games,  is  still  carried  on  ;  thou  hast  been  called  into  this  pa- 
laestra ;  thou  hast  been  accepted  as  one  proper  to  enter  the 
lists  with  any  antagonists  that  may  offer  :  in  the  presence  of 
inany  witnesses,  thou  hasttaken  the  necessary  engagements 
upon  thee,  and  submitted  to  be  governed  by  the  laws  of  the 
stadium.  Many  eyes  are  upon  thee,  to  see  whether  thou  wilt 
fight  manfully,  and  be  faithful.  Timothy's  faith  was  undoubt- 
edly tried  by  severe  persecution.  In  Heb.  xiii.  23.  it  is  said, 
Know  ye  that  oar  brother  Timothy  is  set  at  liberty.  Hence  it- 
appears,  that  he  was  imprisoned  for  the  testimony  of  Christ ; 
and  perliaps  it  was  then,  more  than  at  his  ordijiation,  that  he 
made  the  good  confession  here  mentioned.  He  risked  his  life 
and  conquered.     If  not  a  martyr,  he  was  a  confessor. 

13.  I  give  thee  charge]  This  is  similar  to  that  in  ver.  21.  of  the 
preceding  chapter,  where  see  the  note. 

14780  quickeneth  all  things]  God,  who  is  the  fountain  of  life, 
and  who  is  the  resurrection:  and  who  will  raise  thee  up  at 
the  last  day  to  a  life  of  ineffable  glory,  if  thou  be  faithful  unto 
death.  And  should  thy  life  fall  a  sacrifice  to  the  performance 
(if  thy  duty,  all  will  be  safe  ;  for  thy  life  is  hid  with  Christ  in 
God ;  and  when  he  who  is  thy  life  shall  appear,  then  shalt 
thou  also  appear.with  Him  in  glory  !  Thy  kingdom  is  not  of 
this  world  :  remember  that  this  good  confession  was  made  by 
thy  Master  before  Pilate.  Keep  disentangled  from  all  earthly 
things.     Live  to  and  for  God,  and  all  will  be  well. 

A  good  confession]  The  confession  made  by  Christ  before 
Pontius  Pilate,  is,  tliat  he  was  Messiah  the  King;  but  that 
His  kingdom  was  not  of  this  world,  and  that  hereafter,  He 
should  be  seen  coming  in  the  clouds  of  heax^en  to  judge  the 
quick  and  dead.  See  John  xviii.  36,  37.  and  Mark  xiv.  61,  62. 

14.  That  thou  keep  this  connnandment  icithuul  spot]  Two 
things  are  mentioned  here — 1.  That  the  commandment  itself, 
the  whole  doctrine  of  Christ,  should  be  kept  entire.  2.  That 
his  life  should  be  agreeable  to  that  doctrine.  Keep  it  without 
spot :  Let  there  be  no  blot  on  the  Sacred  Book;  add  nothing 
to  it ;  take  nothing  from  it;  change  nothing  in  it.  Deliver 
down  to  thy  successors  the  truth  as  thou  hast  had  it  from 
God  himself. 

Unrebukahle]  Let  there  be  nothing  in  thy  conduct  or  spirit 
contrary  to  this  truth.  Keep  the  truth,  and  the  truth  will  keep 
thcc. 

Until  the  appearing  of  our  Lord]  Hand  it  down  pure,  and 
let  thy  conduct  be  a  comment  on  it;  that  it  may  continue  in 
the  world  and  in  the  church  till  the  coming  of  Christ. 

1.5.  Which  in  his  times  he  shall  shoic]  Jesus  Avill  appear  in 
the  most  proper  time:  the  time  which  the  infinite  God  in  His 
wisdom  has  appointed  for  tlie  second  coming  of  His  Son. 

The  blessed  and  only  Potentate]  Ativaccj,  potentate,  is  ap- 
jdicd  to  secular  governors  ;  but  none  of^  those  can  be  styled 
0  jiOKapioc,  Kai  juit/os,  the  happy  o.nd  only  One;  h  UaaiXevs 
Twv  fiaaiXrvnvruv,  the  King  of  kings,  or  tlie  King  over  all 
kings  ;  and  Kvpioi  to)v  Kvptcvorrctv,  the  Lord  over  all  lords, 
or  rulers.  These  are  titles  which  could  not  be  given  to  any 
mortals.     This  is  made  more  specific  by  the  verse  following. 

16.  Who  only  hath  immortality]  All  beings  that  are  not 
eternal,  must  bo  mutable:  but  there  can  be  only  one  eternal 
Being,  that  is  God  ;  and  He  only  can  have  immortality. 

Dwelling  in  the  light  which  no  man  can  approach  unto] 
All  this  is  said  by  the  apostle  in  three  words  :  (po^i  olkwv  an- 
fioairav,  inhabiting  unapproachable  light.  Such  is  the  exces- 
sive glory  of  God,  that  neither  angel  nor  man  can  approach  it. 
It  IS  indeed  equally  unapproachable  to  all  created  beings. 
i316 


no  man  can  approach  unto  ;  "  whom  no  man  hath  seen,  nor 
can  see  :  p  to  whom  be  honour  and  power  everlasting.  Amen. 

17  Charge  them  that  are  rich  in  this  world,  that  they  be  not 
high-minded,  «  nor  trust  in  '  uncertain  ^  riches,  but  in  the  « li- 
ving God,  "  who  giveth  us  richly  all  things  to  enjoy. 

18  That  they  do  good,  that  v  they  be  rich  in  good  works, 
"  ready  to  distribute,  '^  willing  *  to  communicate ; 

19  ^  Laying  up  in  store  for  themselves  a  good  foundation 

q  Job  31.24.  Pai.5a.7.&.6-2.10.  Mark  10  S4.  Luke  12  21  — r  Gr.lh.- inicert«inty  of 
riches. -s  Prov. 23,5.— t  1  Thoss  1.9.  Ch.3.16.&4.lS.—.i  Acls  14.17. &.  17  ffi.— v  Luko 
12.21.  Ch. 5.111.  Tit.3.3.  James  2,5.— w  Ro.n.l2.l3,— x  Or,  sociible.-y  Gal.e.  6. 
Htb.  13.16— 2  Mult. 6.20.SI.  19.21.   Luke  12, 33. Si  16,9. 


'Vnom  no  inan  hath  seen,  nor  can  see]  Moses  himself,  could 
only  see  the  symbol  of  the  Divine  presence;  but  tiiefaceof  God 
no  man  could  ever  ste.  Because  He  is  infinite  and  eternal, 
therefore  he  is  incomprehensible ;  and,  if  incomprehensible 
to  the  mind,  consequently  invisible  to  tlie  eye. 

To  whom]  As  the  Author  of  being,  and  the  Dispenser  of  all 
good,  be  ascribed  honour  and  power — the  sole  .authority  of  all 
pervading,  all  superintending,  all  preserving,  and  everlasting 
might. 

These  words  of  St.  Paul  are  inimitably  sublime.  It  is  a 
doubt  whether  human  language  can  be  carried  much  higher, 
even  imderthe  influence  of  inspiration,  in  a  description  of  the 
Supreme  Being.  It  is  well  known  that  St.  Paul  had  read  the 
Greek  poets.  He  quotes  Aratus,  Epimenides,  and  Menan- 
(/er— this  is  allowed  on  all  hands.  But  does  he  not  quote,  or 
refer  to,  .Aeschylus,  and  Sophocles,  too  1  Scarcely  any  person 
suspects  this  ;  and  yet  there  is  such  a  complete  similarity  be- 
tween the  following  quotations  from  the  above  poets  and  the 
apostle's  words,  that  we  are  almost  persuaded  he  had  them 
in  his  eye.  But,  if  so,  he  extends  the  thought  infinitely  higher, 
by  language  incomparably  more  exalted.  I  shall  introduce, 
and  compare  with  the  text,  the  passages  I  refer  to. 

15.  'O  paKapios  Kai  pot/oi  Avva^rjs,  b  BaaiTitvi  toiv  fiaaiXev- 
OfTwy,  Kai  Kvpiof  roji/  KvpievunTMv.  The  Supreme  Being  is 
also  styled  the  King  of  kings,  and  the  Blessed,  by  jEschvlus, 
in  his  tragedy  of  the  Supplicants  : 

Ava^  afaKToiv  paxapwv 
MuKaprare,  Kai  reXecov 
TeXeiOTarov  Kparoi. 

Ver.  520,  Ed.  Porson. 
"  O  King  of  kings,  most  Blessed  of  the  blessed,  most  Perfect 
of  the  perfect." 

16.  'O  (uoi/os  ex^^"  a^ava(nav,  <j>(j)s  oikoiv  airpoaiTov.  In  the 
Antigone  of  Sophocles,  there  is  a  sublime  address  to  Jove,  of 
which  the  following  is  an  extract : 

Ayrjpcijs  xpovo)  Avva^'a; 
KaTt.x^'S  OXvfin-oii 
Mapptapoeaaav  atyXav. 

Ver.  60S.  Edit.  Brunk. 
"But  thou,  an  ever  during  potentate,  dost  inhabit  the  relul- 
gent  splendour  of  Olympus  !" 

This  passage  is  grand  and  noble  ;  but  how  insignificant  does 
it  appear,  when  contrasted  with  the  superior  sublimity  of  the 
inspired  writer !  The  deity  of  Sophocles  dwells  in  the  daz- 
zling splendour  of  heaven  ;  but  the  God  of  Paul  inhabits  light, 
so  dazzling  and  so  resplendent,  that  it  is  perfectly  unap- 
proachable ! 

Syncsius,  in  his  third  hymn,  has  a  fine  idea  on  the  mode 
of  God's  existence,  which  very  probably  he  borrowed  from 
St.  Paul.  ■ 

KcKaXvppcpe  vov 
Wiaif  nvyai;. 
"O  intellectual  Being,  veiled  in  Thine  own  effulgence  !" 
And  a  few  lines  after,  he  says, 

Su  TO  KpVlTTOfltVOV 

\6iaii  avyaii. 
"  Thou  art  He  who  art  concealed  by  Thy  splendours.-' 
All  these  are  excellent;  but  they  are  stars  of  the  twelfth 
magnitude  before  the  apostolic  sun. 

17.  Charge  them  that  are  rich]  He  had  before,  in  ver.  9 
10,  given  them  a  very  awful  lesson,  concerning  their  obtain 
ing  riches:  and  now  he  gives  them  one  equally  so,  concern 
ing  their  use  of  them. 

That  they  be  not  high-minded]  That  tliey  do  not  value 
themselves  on  account  of  their  wealth,  for  this  adds  nothing 
to  mind,  or  moral  worth. 

Nor  trust  in  uncertain  riches]  TlXovrov  airjXorrjTi,  the 
uncertainty  of  riches  :  things  which  are  never  at  a  stay,  arc 
ever  changing,  and  seldom  continue  long  with  one  proprietor; 
therefore,  as  well  as  on  many  other  accoimts,  they  are  not  to 
be  trusted  in.  They  cannot  give  happiness;  because  they 
are  not  fixed  and  permanent ;  neither  can  they  meet  the 
wishes  of  an  immortal  spirit,  but  in  the  living  God,  who  is 
the  unchangeable  foun'ain  of  perfection. 

IVIio  giveth  us  richly  all  things  to  enjoy.]  Who  not  only 
has  all  good,  but  dispenses  it  liberally  for  the  supply  of  the 
wants  of  all  His  creatures :  and  He  does  not  give  merely  what 
is  necessary  ;  but  He  gives  what  tends  to  render  life  com- 
fortable. The  comforts  of  life  come  from  God,  as  well  as  the 
'necessaries.  He  not  only  gives  us  a  bare  subsistence;  but 
He  gives  us  enjoyments.  Were  it  not  for  the  oppression  and 
rapine  of  wicked  men,  every  situation  and  slate  in  lite  would 
be  comparatively  comfortable.  God  gives  liberally,  man  di- 
vides it  badly. 

IS.  That  they  do  good]  That  they  relieve  the  wants  of  thcij 


Retaining  the  truth, 


CHAPTER  VI. 


and  apostacy/roDi  the  faith. 


against  the  time  to  come.thatthey  may  '  lay  hold  on  eternal  life. 
20  O  Timothy,  '■  keep  that  which  is  committed  to  thy  trust, 
'  avoiding  profane  and  vain  babblings,  and  oppositions  of  sci- 
ence, falsely  so  called  : 

«Ver.l8.— b2Tim.l  U.  Til. 1.9.  Reir.3.3. 

fellow-creatures,  according  to  the  abundance  which  God  has 
given  them.  The  highest  luxury  a  human  being  can  enjoy  on 
this  side  of  the  grave. 

Rich  in  good  works]  That  their  good  works  may  be  as 
abundant  as  their  riches. 

Ready  to  distribute]  EvntTa6oTov<;  civai.  That  they  give 
nothing  throiigh  partiality  or  favour  ;  but  be  guided  in  their 
distribution,  by  the  necessities  of  the  objects  presented  to 
them  ;  and  that  they  confine  not  their  charity  at  home,  but 
scatter  it  abroad. 

Willing  to  communicate]  KoivuvtKovs,  bringing  every  poor 
person  into  a  state  o{  fellotcship  with  themselves. 

19.  Laying  up  in  store /or  themselves  a  good  foundation] 
St.  Paul  seems  to  have  borrowed  tliis  form  of  speech  from 
Tobit.— See  ch.  iv.  ver.  8,  9.  If  thou  hast  abundance,  give 
alms  accordingly  :  if  thou  have  but  a  tittle,  be  not  afraid  to 
give  according  to  that  little:  for  thou  treasurest  uj)  a  good 
reward  for  thyself  against  the'day  of  necessity.  Qepia  yapaya- 
Oov  drjiyavptt^cis  aeavTii)  cig  riftzpav  avayKri;.  The  apostle  says  : 
A-iTodriaavpit^ovTai  eavTOts  dcneXiov,  koXov,  £is  to  pcMov,  ivatnt- 
XaPoivrai  rni  at(Oviov  t^uni,  "  treasuring  up  a  good  foundation 
to  them  for  the  future,  that  they  may  lay  hold  on  eternal  life." 
The  sentiment  is  the  same  in  both  writers  ;  the  words  nearly 


ph 


;  and  the  meaning  is  simply  this,  as  it  is  judiciously  para- 
rased  by  Mr.  .1.  Wesley,  in  his  note  on  this  passage,  "Trea- 
uring  up  for  themselves  a  good  foundation,  of  an  abundant 
reward  by  the  free  mercy  of  God  ;  that  they  may  lay  hold  on 
eternal  life.  This  cannot  be  done  by  aliiisdecds  :  yet,  they 
come  up  for  a  -memorial  before  God.  Acts  x.  4.  And  the 
lack  even  of  this,  may  be  the  cause  why  God  will  withhold 
grace  and  salvation  from  us."  Christ  has  said,  Blessed  are 
the  merciful,  for  they  shall  obtain  mercy.  They  who  have 
not  been  merciful  according  to  their  power,  shall  not  obtain 
mercy  ;  they  that  have,  shall  obtain  mercy  ;  and  yet  the  eter- 
nal liie  which  they  obtain,  they  look  for  from  the  mercy  of 
(iod  through  Jesus  Christ. 

20.  O  Timothy,  keep  that  which  is  committed  to  thy  trust] 
This  is  another  repetition  of  the  apostolic  charge.  See  chap, 
i.  5,  18,  19.  iv.  ti,  7,  14,  15,  16.  v.  21.  vi.  13.  Carefully  preserve 
that  doctrine  which  I  have  delivered  to  thee.  Nothing  can  be 
more  solemn  and  aflectionate  than  this  charge. 

Avoiding profatie  and  vain  babblings]  See  on  chap.  i.  4. 
and  iv.  7. 

And  oppositions  of  science,  falsely  so  called]  Kat  avridt- 
(TEif  Tt]i  xptv6ii>vvfiov  yv(i>iTCii>i'  And  oppositions  of  knou^ledge, 
falsely  so  named.  Dr.  Mackniglit's  note  here,  is  worthy  of 
inucli  attention.  "In  the  enumeration  of  the  different  kinds 
o(  inspiration  bestowed  on  the  first  preachers  of  the  Gospel, 
1  Cor.  xii.  8.  we  find  the  word  of  knotrledge  mentioned:  by 
which  is  niQant,  that  kind  of  inspiration  which  gave  to  the 
apostles  and  superior  Christian  prophets,  the  knowledge  of 
the  trvemeaning  of  the  Jewish  Scriptures.  This  inspiration 
the  false  teachers  pretending  to  possess,  dignified  their  misin- 
terpretations of  the  ancient  Scriptures  with  the  name  of 
kn'oicledge,  that  is,  inspired  knowledge  ;  for  so  the  word  sig- 
nifies, 1  Cor.  xiv.  6.  And  as  by  these  interpretations,  they 
endeavoured  to  establish  the  efficacy  of  the  Levitical  atone- 
ments; the  apostle,  vei-y  properly,  termed  these  interpreta- 
tions, oppositions  of  knowledge,  because  they  were  framed 
to  establish  doctrines  opposite  to,  and  subversive  of,  the  Gos- 
pel. To  destroy  the  credit  of  these  teachers,  he  affirmed  that 
the  knoicltjge  fi'om  which  they  proceeded,  was  falsely  called 
inspired  knowledge  ;  for,  they  were  not  inspired  with  the 
knowledge  of  the  meaning  of  the  Scriptures,  but  only  pre- 
tended to  it."  Others  think  that  the  apostle  has  the  Gnostics 
in  view.  But  it  is  not  clear  that  these  heretics,  or  whatever 
they  were,  had  any  proper  existence  at  this  time.  On  the 
whole,  Dr.  Mackniglit's  interpretation  seems  to  be  the  best. 

21.  Which  so?ne  professing]  Which  inspired  knowledge 
some  pretending  to  have,  set  up  Levitical  rites,  in  opposition 
to  the  great  Christian  Sacrifice  ;  and  consequently,  have  erred 
concerning  the  faith,  have  completely  mistaken  the  whole 
design  of  the  Gospel. — See  chap.  i.  6,  7. 

Grace  be  with  thee]  May  the  favour  and  influence  of  God 
be  with  thee,  and  preserve  thee  from  these  and  all  other  errors ! 

Amen.]  This  word,  as  in  former  cases,  is  wantiug  in  the 
most  ancient  MSS.  In  a  majority  of  cases,  it  appears  to  have 
been  added  by  different  transcribers,  nearly  in  the  same  way 
in  which  we  add  the  word  FINIS,  simply  to  indicate  the  end 
of  the  work. 

The  subscriptions,  as  usual,  arc  \-arious.  The  followingare 
the  most  remarkable  afforded  by  the  MSS. 

The  first  to  Timothy  is  completed  ;  the  Second  to  Timothy 
begins.— DE.  The  First  Epistle  to  Timothy  is  completed  ;  the 
Second  to  him  begins.— G.  The  First  to  Timothy,  written 
from  Laodicea.— A.  The  First  to  Timothy,  written  from  X^i- 
dikia.— Clarmont.  Written  from  Laodicea,  which  is  the  me- 
tropolis of  Phrygta.  The  First  to  Timothy,  written  from 
Laodicea,  which  is  the  metropolis  of  Phrygia  of  Pacatiana.-- 
Common  Greek  Text,  and  several  MSS.  Instead  of  Pacati- 
ana,  some  have  Pnncatiana.  Cnpntiana,  and  Paracatiana. 


21  Which  some  professing  <*  have  erred  concerning  the  faith, 
Grace  be  with  thee.    Amen. 
U  The  first  to  Timothy  was  written  from  Laodicea,  which  is 
the  chiefest  city  of  Phrygia  Pacatiana. 

cCh.l.4,6.&4.;.  2Tim,3.14,16,21.  Tlt.l.l4.4t 3,9.— d  Cli. 1.6,19.  2Tim.2.18. 


The  Versions  are  not  less  discordant. 

The  First  Epistle  to  Timothy ;  which  was  written  from  La- 
odicea.—Syr.     The  Vulgate  has  no  subscription. 

The  End  of  the  Epistle.  It  was  written  from  Laodicea, which 
is  the  metropolis  of  tlie  cities  of  Phrygia.— Arab. 

To  the  man  Timothy  — .^thiopic. 

The  First  Epistle  to  Timotliy,  written  from  Athens. -Ara- 
bic of  Erpenius. 

Written  from  Athens,  and  sent  by  Titus  his  disciple.— 
Coptic. 

Written  from  Macedonia. — Auctor  Synops. 

The  First  Epistle  to  Timothy  is  ended.  It  was  written  from 
Laodicea,  the  metropolis  of  Phrygia  of  Pacatiana. — Philoxs- 

NIAN  SVRIAC. 

There  is  one  authority  in  Griesbach,  Mt.  c.  for  its  being  writ- 
ten from  Nicopoi.is.  This  is  the  opinion  also  of  Dr.  -Macknight. 

That  the  epistle  was  not  wrillen  from  Laodicea  nor  Alliens, 
but  from  Macedonia,  has  been  rendered  probable  by  the  argu- 
ments produced  in  the  Preface;  to  which  the  reader  is  referred 
for  this,  and  the  date  of  the  epistle  itself. 

In  reviewing  the  whole  of  this  epistle,  I  cannot  help  consi- 
dering it  of  the  first  consequence  to  tlie  cliurch  of  God.  In 
it,  we  see  more  clearly  than  elsewliere,  wluit  the  ministera 
of  the  Gospel  should  be  ;  and  what  is  the  character  of  the 
true  church.  Bishops,  Presbyters,  and  deacons,  are  particu- 
larly described  ;  and  their  qualifications  so  circumstantially 
detailed,  that  it  is  impossible  to  be  ignorant  on  this  head. 
What  the  church  should  be,  is  also  particularly  stated  :  it  is 
the  house  of  the  living  God  :  the  place  where  He  lives,  works, 
and  manifests  Himself.  The  doctrines  and  discipline  of  the 
church  are  not  less  specifically  noted.  All  these  subjects  are 
considered  at  large  in  the  notes,  and  here  nothing  need  be 
added. 

Should  it  be  said,  the  apostle,  in  giving  the  qualificatifms 
of  a  bishop,  "  no  where  insists  on  human  learning,"  it  may 
be  answered  in  general,  that  no  ignorant  person,  in  those 
times,  could  have  possibly  got  admittance  into  the  church  as 
a  teacher  of  Christianity.  "Every  person,  acknowledged  as  a 
teacher,  was  himself  well  taught  in  the  word  of  God,  and  well 
taught  by  the  Spirit  of  God  :  and  much  teaching  of  the  Divino 
Spirit  was  then  necessary,  as  the  New  Testament  Scriptures 
wei-e  not  then  completed  ;  and  if  we  were  to  allow  theeaWi'er 
date  of  this  epistle,  scarcely  any  part  of  the  New  Testament 
had  then  been  written.  The  Gospels  had  not  come  as  yet  in- 
to general  circulation  ;  and  only  a  few  of  St.  Paul's  epistles, 
viz.  those  to  the  Thessalonians,  and  that  to  the  Galatians,  ana 
the  first  to  the  Corinthians,  had  been  written  before  the  year 
56.  At  such  times  much  must  have  been  done  by  immediate 
revelations,  and  a  frequent  communication  of  miraculous 
powers. 

It  is  natural  foi'  men  to  run  into  extremes ;  and  there  is  no 
subject  on  which  they  have  run  into  wider  extremes,  than 
that  of  the  necessity  of  human  learning;  for,  in  order  to  a 
proper  understanding  of  the  Sacred  Scriptures,  on  one  hand, 
all  learning  has  been  cried  down,  and  the  necessity  of  the  in- 
spiration of  tlio  Holy  Spirit,  as  the  sole  interpreter,  strongly 
and  vehemently  argued.  On  the  otlier,  all  in.^piration  has 
been  set  aside,  the  possibility  of  it  questioned,  and  all  pre- 
tensions to  it  ridiculed  in  a  way  savouring  little  of  Christian 
charity,  or  reverence  for  God.  That  there  is  a  middle  way, 
from' which  these  extremes  are  equally  distant,  every  candid 
man  who  believes  the  Bible  must  allow.  That  there  is  an  in- 
spiration of  the  Spirit  which  every  conscientious  Christian  may 
claim,  and  without  which  no  man  can  be  a  Christian,  is  suffi- 
ciently cstablislied  by  innumerable  Scriptures;  and  by  tho 
uninterrupted  and  universal  testimony  of  the  church  of  God  : 
this  has  been  frequently  proved  in  the  preceding  notes.  If 
any  one,  professing  to  be  a  preacher  of  the  Gospel  of  Jesus  de- 
nies, speaks,  or  writes  against  this,  he  only  gives  awful  proof 
to  the  Christian  church  how  utterly  unqualified  he  is  for  his 
sacred  function.  He  is  not  sent  by  God,  and  therefore  he 
shall  not  profit  the  people  at  all.  With  such,  human  learning 
is  all  in  all ;  it  is  to  be  a  substitute  for  the  unction  of  Christ, 
and  the  grace  and  influences  of  the  Holy  Spirit 

But  while  we  flee  from  such  sentiments,  as  from  the  influ- 
ence of  a  pestilential  vapour;  shall  we  join  with  those  who  de- 
cry learning  and  science?  absolutely  denying  them  to  be  of 
any  service  in  the  work  of  the  ministry ;  and  often  going  sa 
far  as  to  assert  that  they  are  dangerous,  and  subversive  of  the 
truly  Christian  temper  and  spirit;  engendering  little  besides 
pride,  self-sufficiency,  and  intderance? 

That  there  have  been  pretenders  to  learning,  proud  and  in-  ■ 
tolerant,  wc  have  too  many  proofs  of  the  fact  to  doubt  it :  and 
that  there  have  been  pretenders  to  Divine  inspiration  not 
less  so,  we  have  also  many  facts  to  prove.  But  such  are  only 
pretenders,  for  a  truly  learned  man  is  ever  humble  and  com- 
placent; and  one  who  is  under  the  influence  of  the  Divinn 
Spirit  is  ever  meek,  gentle,  and  easy  lobe  entreated.  The  proud 
and  the  insolent  are  neither  Christians  nor  scholars.  Both'rc- 
ligion  and  learning  disclaim  them,  as  being  a  disgrace  to  both. 

But  what  is  that  learning  which  may  he  a  useful  handmaid 
317 


Preface. 


II.  TIMOTHY. 


Preface, 


to  religion,  in  the  ministry  of  the  Gospell  Perhaps  we  may 
tlnd  an  answer  to  this  important  question  in  one  of  the  quali- 
fications which  the  apostle  requires  in  a  Christian  minister, 
1  Tim.  iii.  2.  He  shoulil  be  apt  to  teach ;  capable  of  teaching 
others.— See  the  note.  Now,  if  he  be  capable  of  teaching 
others,  he  must  be  well  instructed  himself;  and  in  order  to  this, 
he  will  need  all  the  learning  that,  in  the  course  of  the  Divine 
Providence,  he  is  able  to  acquire.  But  it  is  not  the  ability 
merely  to  interpret  a  few  Greek  and  Latin  authors,  that  can 
constitute  a  man  a.  scholar,  or  qualify  him  to  teach  the  Gospel. 
Thousands  have  this  knowledge,  wlio  are  neither  wise  unto 
salvation  tliemselves,  nor  capable  of  leading  those  who  are 
astray,  into  the  path  of  life.  Learning  is  a  word  of  exten- 
sive import;  it  signifies  knowledge  unierperience  ;  tlielinow- 
lodge  of  God  and  of  nature  in  general,  and  of  maninixirticu- 
lar;  of  man  in  all  his  relations  and  connexions;  his  history 
in  all  Ihe  periods  of  his  being,  and  in  all  the  places  of  his 
existence  i  the  means  used  by  Divine  Providence  for  his  sup- 
port; the  manner  in  which  he  has  l>jen  led  to  employ  the 
powers  and  faculties  assigned  to  him  by  his  Maimer;  and  the 
various  dispensalion.=!  of  grace  and  mercy  by  which  he  has 
been  favoured.  To  acquire  this  knoicledge,  an  acquaintance 
with  some  languages,  which  have  long  ceased  to  be  vernacu- 
lar, is  often  not  only  highly  expedient,  but,  income  cases,  in- 
dispensably necessary.  But  how  few  of  tliose  who  pretend 
most  to  learning,  and  who  liave  spent  both  much  time  and 
much  money  in  seats  of  literature,  in  order  to  obtain  it,  have 
got  this  knowledge  1 

All  tliat  many  of  them  have  gained  is  merely  the  means  of 
acquiring  it:  with  this  tliey  become  satisfied,  and  most  igno- 
rantly  call  it  learning.  These  resemble  persons,  who  carry 
large  unlightcd  tapers  in  their  hand,  and  boast  how  well  quali- 
fied they  are  to  give  Tight  to  them  who  sit  in  darkness,  while 
they  neither  emit  light  nor  heat;  and  are  incapable  of  kin- 


dling the  taper  they  hold.  Learning,  in  one  proper  sense  of 
the  word,  is  the  means  of  acquiring  knowledge;  but  multi- 
tudes who-  have  the  means  seem  utterly  unacquainted  vvith 
their  use,  and  live  and  die  in  a  learned  ignorance.  Human 
learning,  properly  applied,  and  sanctified  by  the  Divine  Spirit; 
is  of  inconceivable  benefit  to  a  Christian  minister  in  teaching 
and  defending  the  truth  of  God.  No  man  possessed  more  of 
it,  in  his  day,  than  St.  Paul ;  and  no  man  better  knew  its  use. 
In  this,  as  well  as  in  many  other  excellencies,  he  is  a  most 
worthy  pattern  to  all  tlie  preachers  of  the  Gospel.  By  learn- 
ing, a  man  may  acquire  knowledge  ;  by  knowledge,  reduced 
to  practice,  experience;  and  from  knowledge  and  experience, 
wisdom  is  derived.  The  learning  that  is  got  from  books, 
or  the  study  of  languages,  is  of  little  use  to  any  man,  and  is  of 
no  estimation^  unless  practically  applied  to  the  purposes  of 
life.  He  whose  learning  and  knowledge  have  enabled  him  ti» 
do  good  among  men,  and  who  lives  to  promote  the  glory  of 
God,  and  the  welfare  of  his  fellow-creatures,  can  alone,  of  all 
the  literati,  expect  to  liear  in  the  great  day,  Well  done,  good 
and  faithful  servant !  Enter  into  the  joy  of  thy  Lord. 

How  necessary  learning  is  at  present,  to  interpret  the  Sa- 
cred Writings,  any  man.  may  see,  who  reads  with  attention  ; 
but  none  can  be  so  fully  convinced  of  this  as  he  vfho  imder- 
takes  to  write  a  comment  on  the  Bible.  Those  who  despise 
helps  of  this  kind,  are  to  Be  pitied.  Without  them,  they  may, 
it  is  tiiie,  understand  enough  for  the  mere  salvation  of  their 
souls :  and  yet,  even  much  of  this  they  owe,  under  God,  to  the 
teaching  of  exparienced  men.  After  all,  it  is  not  a  knowledge 
of  Latin  and  Greek  merely  that  can  enable  any  man  to  un- 
derstand the  Scriptures,  or  interpret  them  to  otliers :  if  the 
Spirit  of  God  take  not  away  the  veil  of  ignorance  from  the 
h'^art,  and  enlighten  a)id  quicken  the  soul  with  His  all-per- 
vading energy,  all  the  learning  under  heaven  will  not  make  a 
man  wise  unto  salvation. 


PREFACE  TO  THE 
SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO  TIMOTHY. 


In  the  P'refacetothe^/s/  of  these  epistles,  particular  menHin 
has  been  made  of  the  parentage,  conntry,  and  education  of 
Timothy;  his  call  to  the  evangelic  office;  and  of  his  appoint- 
ment to  the  presidency  of  the  church  at  Ephesus.  And  for 
every  particular  of  this  kind,  the  reader  is  referred  to  that  Pre- 
face. What  remains  to  be  done,  in  reference  to  the  present 
epistle,  is,  to  inquire  into  the  time  in  which  it  was  most  proba- 
bly written.  The  disagreement  on  this  question,  among  learn- 
ed men,  is  very  great;  some  arguing  that  it  was  vvritten  about 
the  year  61,  others  referring  it  to  the  year  66.  Some  asserting 
that  it  is  i\ie  first,  in  order  of  time,  of  these  two  epistles ;  and 
that  it  was  written  on  Paul's  first  imprisonment  at  Home.  Seve- 
ral of  the  most  eminent  critics  are  of  this  opinion  ;  and  they 
have  supported  their  scntimenls  with  arguments  of  no  small 
weight.  Hammond,  Lightfoot,  and  Z,a;ci;j(?r,  as  well  as  seve- 
ral critics  on  the  continent,  contend  for  this  earlier  date.  Mack- 
night  and  Paley  take  tlie  opposite  side.  Were  I  convinced 
that  the  weight  of  tlie  argument  lay  witli  the  former,  1  should 
have  fixed  its  chronology  accordingly  ;  but  the  latter  appear- 
ing to  me  to  have  the  more  direct  and  the  most  weighty  evi- 
dence in  tlieir  favour,  I  am  led,  from  the  reasons  which  they 
give,  to  adopt  their  opinion. 

Dr.  Paley  observes,  that  it  was  the  uniform  tradition  of  the 
primitive  church,  tliat  St.  Paul  visited  Roraearice;  anij  ^"'^ce 
there  suffered  imprisonment;  and  that,  at  the  conclusion  of 
his  second  imprisonment,  lie  was  put  to  death  ;  and  he  thinks 
that  the  opinion  concerning  these  two  journeys  of  St.  Paul  is 
confirmed  by  many  hints  and  allusions  in  this  epistle,  com- 
pared with  what  St.  Paul  has  said  in  other  epistles,  which  are 
allowed  to  have  been  written  from  Rome.  I  shall  give  his 
principal  reasons  :^ 

"  That  this  epistle  was  written  while  Paul  was  a  prisoner, 
is  distinctly  marked  tay  the  8th  verse  of  the  first  chapter :  '  Be 
not  thou  therefore  ashamed  of  the  testimony  of  our  Lord,  nor 
of  me  his  phisonek.'  And  that  it  was  written  whilst  he  was  a 
prisoner  at  Rome,  is  proved  by  the  16th  and  17th  verses  of  the 
same  chapter.  'The  Lord  give  mercy  to  the  house  of  Onesi- 
phorus,  for  he  often  refreshed  me,  and  was  not  ashamed  of 
my  chain;  but  when  he  was  in  Rome,  he  sought  me  out  very 
diligently  and  found  me.'  Since  it  appears  from  the  former 
quotation  that  St.  Paul  wrote  this  epistle  in  confinement,  it 
will  hardly  admit  of  doubt  thatthe  word'c7ia!)i,  in  thelatterquo- 
tation,  refers  to  that  confinement,  the  chain  by  which  he  was 
then  bound,  the  custody  in  which  hewasthen  kept.  And  if  the 
word  chain  designate  the  author's  confinement  at  the  time  of 
writing  this  epistle,  the  next  words  determine  it  to  have  been 
written  from  Rome  ;  '  lie  was  not  ashamed  of  my  chain  ;  but 
when  he  was  at  Rome  he  sought  me  out  very  diligently.'  " 
Dr.  Macknighl  thinks  that  Paul  was  now  a  close  prisoner, 
very  different  in  his  circumstances,  from  his  first  impri- 
Bbnment,  in  which  he  was  permitted  to  "dwell  alone  in  his 
nwn  hired  house,  and  receive  all  that  came  to  him,"  and  pub- 
licly to  preach  the  Gospel,  being  guarded  only  by  a  single  sol- 
dier. That  he  was  in  close  confinement,  he  argues  from  the 
318 


circumstance,  that,  whcnOnesiphorus  came  to  Rome,  he  found 
that  Paul  was  no  longer  that  well  known  public  character 
which  he  had  been  while  in  his  first  imprisonment;  but  being 
closely  confined,  he  had  some  difficulty  to  find  him  out :  anif 
this  appears  to  he  fully  implied  in  the  apostle's  words,  aTtovSai- 
UTtpuv  c^rirriat  /<£:,  Kat  evpe-  "  he  vei'y  diligently  sought  me  out. 
and  found  me."  ch.  i.  17.  And,  that  crimes  were  now  laid  tri 
his  charge  widely  different  from  those  formerly  alleged  ;i gainst 
him,  appears  from  ch.  ii.  9.  KaKonaBui  fitxP'  i^<rii(xii'  cog  KaKOvp- 
yos'  "  I  suflTer  evil  even  to  bonds  as  a  malefactor  ;"  plainly  im- 
plying that  he  was  not  only  abridged  of  all  liberty,  but  was 
"  bound  hands  and  feet,"  in  a  close  dungeon.  And  this  was 
probably  on  the  pretence  that  he  was  one  of  those  Christians 
whom  Nero  accused  with  having  set  Home  on  fire.  Hence 
the  word  male/actor,  Kaxovpyos,  which  may  mean  here  i\iat 
the  apostle  was  treated  as  the  worst  of  criminals. 

That  this  epistle  was  not  written  during  St.  Paul's  first  im- 
prisonment at  Rome,  or  during  the  time  in  which  the  epistles 
to  the  Epliesians,  Colossians,  Philippians,  and  Philemon, 
were  wi'ilten,  may  be  gathered,  suys  Dr.  Paley,  with  consi- 
derable evidence,  from  a  comparison  of  these  several  epistles 
with  the  present. 

I.  "  In  the  former  epistles,  the  author  confidently  looked'for- 
ward  to  his  liberation  from  confinement,  and  his  speedy  do 
parture  from  Rome.  He  tells  the  Philippians,  ch  ii.  24.  'I 
trust  in  tlie  Lofd  that  I  also  myself  shall  come  shortly.'  Phile- 
mon he  bids  'to  prepare  for  him  a  lodging;  for  I  trust,'  says 
he,  '  that  through  your  prayers  I  shall  be  given  uhto  you.'  ver. 
22.  In  the  epistle  befoi-e  us,  he  holds  a  language  e.xtremely 
different :  '  I  am  now  ready  to  be  offered,  and  the  time  of  my 
departure  is  at  hand  :  I  have  fought  a  good  fight,  I  have  finish- 
ed my  course,  I  have  kept  the  faith  ;  henceforth  there  is  laid 
up  for  me  a  crown  of  righteousness,  which  the  Lord,  the  righ- 
teous .ludge,  shall  give  me  at  that  day,'  ch.  iv.  6 — 8." 

Those  who  espouse  the  contrary  opinion,  suppose  that  these 
wortls  only  express  the  strong  apprehensions  and  despair  of 
life,  which  the  apostle  had  when  he  was  first  imprisoned  ;  but 
that  afterward,  finding  he  was  treated  with  kindness,  he  al- 
tered his  language,  and  so  strongly  anticipated,  that  he  pre- 
dicted, his  enlargement.  This  reflects  little  honour  upon  the 
apostle's  character ;  it  shows  him  to  be  a  person  subject  to 
alarms,  and  presaging  the  tcorst  from  every  gloomy  appear- 
ance. The  whole  of  St.  Paul's  conduct  shows  him  to  have 
been  the  rever.se  of  what  this  opinion  represents  him. 

II.  "When  the  former  epistles  were  written  from  Rome, 
Timothy  was  with  St.  Paul,  and  is  joined  with  him  in  writing 
to  the  Colossians,  the  Philippians,  and  Philemon:  the  present 
epistle  implies  that  he  was  absent. 

III.  "In  the  former  epistles,  Demas  was  with  St,  Paul  at 
Rome :  '  Luke  the  beloved  physician,  and  Demas,  gi-eet  yon.' 
In  the  epistle  now  before  us,  '  Demas  hath  forsaken  me,  hav- 
ing loved  this  present  world  :  and  is  gone  to  Thessalonica.' 

IV.  "  In  the  former  epistles,  Mark  was  with  St.  Panl,  and 
joins  in  saluting  Ihc  Color-t^ians.  In  the  present  epistle,  Timo- 


JS!f.  Paul's  declaration  of 


CHAPTER  I. 


his  affection  for  Timothy. 


thy  is  ordered  to  bring  him  '  with  him,  for  lie  is  profitable  to 
inefortlie  ministry.'  chap.  iv.  11." 

The  circumstance  of  Demas  being  wilh  St.  Paul  while  he 
wrote  the  former  epistles,  which  was  certainly  during  his^rsi 
imprisonment;  and  of  his  liaving /orsaAew  him  when  ho 
wrote  this,  is  a  strong  proof  of  the  posterior  date  of  this  epis- 
tle :  nor  cart  the  feelings  of  the  aposth?,  so  contradictorily  ox- 
pressed  in  this  and  the  preceding  epistles,  be  ever  cleared  (on 
the  supposition  of  their  relating  to  llie  same  time  and  circum- 
stances,) from  iteakness  and  contradictioti. 

Lewis  Capellus  has  suggested  the  following  considerations, 
which  are  still  more  conclusive: — 

1.  "In  ch.  iv.  ver.  20  St.  Paul  informs  Timothy,  that  'Eras- 
tu8  abode  at  Corinth,'  E/^aj-os  ci'etvcv  en  KaptvU(j  :  the  form  of 
expression  (the  verb  being  in  the  first  aorist)'  implies  that 
Erastus  had  staid  behind  at  Corinth  when  St.  Paul  left  it ;  but 
this  could  not  be  meant  of  any  journey  from  Corinth  which  St. 
Paul  took  prior  to  his  first  iiiiprisonment  at  Rome :  for,  when 
Paul  departed  from  Corinth,  as  related  in  the  xxth  chapter  of 
the  Acts,  Timothy  was  with  him  :  and  this  was  the  last  time 
the  apostle  left  Corinth  before  his  coming  to  Rome ;  because 
he  left  it  on  his  way  to  proceed  to  Jerusalem,  soon  after  his  ar- 
rival at  which  place  he  was  taken  into  custody;  and  conti- 
nued in  tliat  custody  till  he  was  brought  to  Cesar's  tribunal." 

There  could  be  no  need,  therefore,  to  inform  Timothy  that 
'■  Erastus  staid  behindat  Corinth,"  upon  this  occasion  ;  because 
if  the  fact  were  so,  it  must  have  been  known  to  Timothy,  who 
was  present  as  well  as  St.  Paul. 

2.  "In  tlie  same  verse  our  epistle  also  states  the  following 
article  :  'Trophiinus  have  I  left  at  Miletus  sick.'  When  St. 
Paul  passed  through  Miletus,  on  his  way  to  Jerusalem,  as  re- 
lated Acts  XX.  Trophimus  icas  not  left  behind,  but  accompa- 
nied him  to  that  city.  lie  was  indeed  the  occasion  of  the  up- 
roar at  Jerusalem,  in  consequence  of  which  St.  Paul  was  ap- 
prehended ;  'for  they  had  seen,' says  the  historian,  'before 
■With  him  in  the  city,  Trophimus  an  Ephesian,  whom  they  sup- 
posed tliat  Paul  had  brought  mUo  the  temple.'  This  was  evi- 
dently the  last  time  of  Paul's  being  at  Miletus  before  his  first 
imprisonment;  for,  ash;isbceu  said,  after  his  apprehension  at 
Jerusalem,  he  remained  in  custody  till  he  was  sent  to  Rome. 

"  In  these  two  articles  we  have  a  journey  referred  to,  which 
must  have  taken  place  subsequent  to  the  conclusion  of  St. 
Lake's  hi.story  :  and  of  course,  after  St.  Paul's  liberation  from 
his  first  imprisonment.  The  epistle,  therefore,  which  con- 
tains this  reference,  since  itappeai-s,  from  other  parts  of  it,  to 


have  been  written  while  St.  Paul  was  a  prisoner  at  Rome, 
proves  that  he  had  returned  to  that  city  again,  and  undergone 
there  a  second  imprisonment.'\ 

"These  particulars,"  adds  Dr.  Paley,  "I  have  produced  not 
merely  for  the  support  they  lend  to  the  testimony  of  the  Fa- 
thers, concerning  St.  Paul's  second  imprisonment,  but  to  re- 
niark  their  consistency  and  agreement  with  one  another.— 
They  are  all  resolvable  into  one  supposition,  viz.  that  this  epis- 
tle was  not  written  during  St.  Paul's.^rs^  residence  at  Rome, 
but  in  some  future  imprisonment  in  that  city.  The  epistle 
touclies  upon  vamesmiiX  circumstances  connected  witn  the 
dale  and  with  the  history  of  the  first  imprisonment,  and  men- 
tioned in  letters  during  that  imprisonment :  and  so  touches 
upon  them,  as  to  leave  what  is  said  of  one,  consistent  with 
what  is  said  of  others  ;  and  consistent  also  with  what  is  said 
of  them  in  difierent  epistles." 

From  the  whole,  there  seems  the  fullest  evidence,  1.  That 
this  epistle  was  not  written  during  St.  VimVs  first  imprisoji- 
ment  at  Rome.  2.  That  he  was  at  Rome  when  he  wrote  this 
epistle.  3.  That  he  was  there,  a.  prisoner,  and  in  such  confine- 
ment as  wo  know,  from  the  Acts  of  the  Apostles,  he  was  not 
in,  during  the  time  of  his  first  imprisonment  there.  4.  That 
this  must  have  been  some  subsequent  imprisonment.  5.  That 
as  the  general  consent  of  all  Christian  antiquity,  states  that  St. 
Paul  was  twice  imprisoned  at  Rome,  and  that  from  his  second 
imprisonment  he  was  never  liberated,  but  was  at  its  conclu- 
sion martyred  ;  tlierefore  this  epistle  must  have  been  written 
while  St.  Paul  was  in  his  second  imprisonment  at  Rome  ;  and 
but  a  short  time  before  his  martyrdom.  And  as  the  Christian 
cluarch  has  generally  agreed  that  this  apostle's  marlvrdorn  took 
place  on  t)ie  29lh  of  June,  A.  D.  06,  the  Second  Epistle  to  Timo- 
thy might  have  been  written  some  time  towards  the  end  of 
the  spring,  or  beginning  of  the  summer,  of  that  year.  It  is 
supposed  tliat  St.  Paul  went  from  Crete  to  Rome,  about  the 
end  of  the  year  G.5,  on  hearing  of  the  persecution  which  IS'ero 
was  then  carrying  on  against  the  Christians,  on  pretence  that 
they  had  set  Rome  on  fire  :  for,  as  he  knew  that  the  church 
must  be  then  in  great  tribulation,  he  judged  that  his  presence 
would  be  necessary  to  comfort,  stipport,  and  build  it  up. — 
Like  a  true  soldier  of  Jesus  Christ,  he  was  ever  at  the  post  of 
danger  :  and  in  this  case,  he  led  on  the  forlorn  Hope. 

Other  matters  relative  to  the  state  and  circumstances  of  the 
apostle,  and  those  of  Timothy,  and  the  church  at  Ephesus, 
will  be  carefully  brought  before  the  reader  in  the  course  of  tha 
notes  on  this  epistle. 


THE  SECOND  EPISTLE  OF 
PAUL  THE  APOSTLE  TO  TLMOTHY. 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 


i>r.  Lardner  and  others  suppose  this  epistle  to  have  been  written  in  A.  D.  ?6.    See  the  Preface  to  the  First  Epistle  to  Timothy 
where  this  point  is  largely  considered,  and  also  the  General  Obsen'ations  prefi.'Led  to  the  Acts  of  the  Apostles. 


CHAPTER  I. 

Paurs  address  to  Timothy,  and  declaration  oj  his  offecUonfor  him,  \—\.     His  account  of  the  piety  of  Timothy's  mother 
and  grandmother,  and  the  religious  education  they  had  giren  their  son,  5.     He  exhorts  him  to  stir  up  the  gift  of  God  that 

.,  , _,.       .,/•   ,1..    -_-,.._ ..r.r.    T  .—  J    a      o         t._.^    ^     ,     ■  , td  hOlO 

'■  persecutions 
holdfast  the  form  of  sound  words, 


is  in  him,  and  not  to  be  ashamed  of  the  testimony  of  the  Lord,  6—8.  How  God  has  saved  them  that  believe  ;  ana 
Christ  has  brought  life  and  immortality  to  light  by  the  Gospel,  0,  10.  The  apostle's  call  to  preach  it,  and  the  persecu 
fPhich  he  had  been  obliged,  in  consequence,  to  endure,  11,  12,  Timothy  is  exhorted  to  holdfast  the  form  of  sound  ir„,„o, 
\J,  14.  And  ts  informed  of  the  apostacy  of  several  in  Asia;  and  particularly  of  Phrygellus  and  Hermogenes,  15.  And 
nt  the  great  kindness  of  Onesiphorus  to  the  apostle  in  his  imprisonment,  16—18.  [K.  M.  cir.  4069.  A.  D  C5  or  66  A  U  C 
S18.    An.  Imp.  Ner.  Caisar.  Aug.  12.1  .... 


Imp.  Ner.  Caisar.  Aug.  12.  J 

P.\IIL,  "  an  apostle  of  Jesus  Christ,  by  the  will  of  God,  ac- 
cording to  b  the  promise  of  life  which  is  in  Christ  Jesus, 

2  "^To  Timothy,  my  dearly  beloved  Son  ;  Grace,  mercy,  and 
peace,  from  God  the  Father  and  Christ  Jesus  our  Lord. 

3  I*  I  thank  God,  '=  whom  I  serve  from  my  forefathers  with 

•  2Cor.l.l.-bEph.3  6.  Titus  l.L>.  Hebrews  9.15.— c  1  Tiin  l.S -d  Romans  I  < 
Eph.1.16. 

NOTES.— Verse  1.  Paul,  an  apostle]  St.  Paul  at  once  shows 
his  office,  the  authority  on  which  he  held  it,  and  the  end  for 
which  it  was  given  him.  He  was  an  apostle,  an  extraordina- 
ry ambassador  from  heaven.  He  had  this  apostleship  by  the 
teill  of  God,  according  to  the  counsel  and  design  of  God's  in- 
finite wisdom  and  goodness.  And  he  was  appointed,  that  he 
might  proclaim  that  eternal  life  which  God  had  in  view  for 
mankind,  by  the  incarnation  of  His  Son  Jesus  Christ :  and 
which  was  the  etid  of  all  the  pro^nises  He  had  made  to  men, 
and  the  cmnmandtnents  He  had  delivered  to  all  His  prophets 
since  the  world  began.  The  mention  of  this  life  was  peculi- 
arly proper  in  the  apostle,  who  had  now  the  sentence  of 
death  in  himself,  and  who  knew  that  he  must  shortly  seal 
the  truth  with  his  blood.  His  life  was  hidden  wilh  Christ  in 
God  ;  and  he  knew  that  as  soon  as  he  should  be  absent  from 
the  body  he  should  be  present  with  the  Lord.  With  these 
words  he  both  comforted  himself  and  his  son  Timothy. 

2.  To  Timothy,  my  "dearly  beloved  son]  Sec  t!ie  note  on  1 
run.  ch.  1.  ver.  2. 


pure  conscience,  tiiat  f  without  ceasing  I  have  remembrance 
of  thee  in  my  prayers  night  and  day  ; 

4  s  Greatly  desiring  to  see  thee,  being  mindful  of  thy  tears, 
tliat  I  may  be  filled  with  joy  ; 

5  When  I  call  to  remembrance,  bthe  unfeigned  faith  that  is 

.. \cls  55.3  &?V1&J|. lit  27.23.     Rom,  1.9.    Gal.I.14.-f  I  The3s.l.2S;3  10.- 
sreh  4  9,31.- h  I  Tim.  I..\ii  4.0. 


3.  Whom  I  serve  from  my  forefathers]  Being  born  a  Jew, 
I  was  carefully  educated  in  the  knowledge  of  the  true  God, 
and  the  proper  manner  of  worshipping  Him. 

With  pure  conscience]  Ever  aiming  to  please  Him,  even 
in  the  time  when,  throtigh  ignorance,  1  persecuted  the  church. 

Without  ceasing  I  have  remembrance  of  thee]  The  apostle 
thanks  God  that  he  has  constant  remembrance  of  Timothy  in 
his  jtrayrrs.  It  is  a  very  rare  thing  now  in  the  Christian 
church,  that  a  man  particularly  thanks  God,  that  he  isenabled 
to  pray  for  others.  And  yet,  he  that  can  do  this  most,  must 
have  an  increase  of  that  brotherly  love,  which  the  spcondgreatest 
commandment  of  God  requires:  Thou  shall  love  thy  neigh- 
bour as  thyself.  It  is  also  a  great  blessing  to  be  able  to  main- 
tain ilie  spirit  of  a  pure  friendship,  csneciallv  through  aeon- 
siderable  lapse  of  time  and  absence.  He  that'  can  do  so,  may 
well  thank  God  that  he  is  saved  from  that  ficklenc'ts  and  un- 
steadiness of  mind,  which  are  the  bane  of  friendships,  and 
the  reproarh  of  many  once  warDi-hearted  friends. 

4.  Being  mindful  nf  thy  trurts]  Whether  the  apostle  refers 


t.ife  and  immortality  brought 


II.  TIMOTHY. 


to  light  through  the  Gospel, 


in  thee,  which  dwelt  fn-st  In  thy  grandmother  Lois,  and  •  thy 
moltier  Eunice  ;  and  I  am  persuaded  that  in  thee  a  so. 

6  Wherefore  I  put  thee  in  remembrance  k  that  tliou  stir  up 
the  gift  of  Cxod,  which  is  in  thee  by  tlie  putting  on  of  nriy  hands. 

7  1  For  God  hath  not  given  us  the  spirit  of  fear  ;  but  ot 
power,  and  of  love,  and  of  a  sound  mind. 

8  "  Be  not  thou  tlierefore  ashamed  of  °  the  testunony  of  our 
Lord,  nor  of  me  "  his  prisoner  :  i  but  be  thou  partaker  of  the 
afflictions  of  the  Gospel  according  to  the  power  of  God. 

i  Acts  IC  1  -k  1  Thcss,5.l9.  1  Tim.  4.  14.-1  Rom.8.l.''i.-m  Luke  24.40.  Acts  1. 
gl^Ko'n  116-0  1  Tini.a.6.  Rcv.l,2.-i,  Kph.3.1.  Phil.  1.7.-q  Col.1.24.  Ch.4. 
5-r  1  T.n'i.i.l.   Til  a.4.— 3  I  Thes6.4.7.  Hcb.,i.l. 


to  tlie  affecting  parting  with  the  Ephesian  church,  mentioned 
Acts  XX.  37.  or  to  the  deep  impressions  made  on  Timothy's 
heart  when  he  instructed  him  in  the  doctrine  of  Christ  cruci- 
fied; or  to  some  interview  between  themselves;  is  not  cer- 
tainly known.  The  mention  of  this  by  the  apostle,  is  no  small 
proof  of  his  most  affectionate  regards  for  Timothy ;  whom  he 
appears  to  have  loved  as  a  father  loves  his  only  son. 

.').  The  unfeigned  faith  that  is  in  thee]  Timothy  had  given 
the  fullest  proof  of  the  sincerity  of  his  conversion,  and  of  the 
purity  of  his  faith. 

WJiich  dwelt  first  in  thy  grandmother  Lois]  In  Acts  xvi.  1. 
we  are  informed  that  Paul  came  to  Derbe  and  Lystra,  a?id 
behold  a  certain  disciple  Jons  there,  named  Timotheus,  the 
son  of  a  certain  woman  who  icas  n  Jewess  and  believed; 
but  his  father  was  a  Greek.  Luke,  the  historian,  it  appears, 
was  not  particularly  acquainted  with  the  family:  Paul  evi- 
dently was :  Luke  mentions  the  same  circuinstanoe  which  tUe 
apostle  mentions  licre;  but  in  tlie  apostle's  account,  there  are 
particulars  which  argue  an  intimate  acquaintance  with  the 
family  and  its  history.  Luke  says  Timxithy's  father  was  a 
Greek,  consequently  we  may  beheve  him  to  have  been  then  in 
his  heathen  state  :  Paul,  in  mentioning  the  grandmother,  mo- 
Mer, and  .son, passes  by  Ihefather  in  silence;  whicli  intimates 
that  either  the  father  remained  in  his  luicoiiverted  state,  or 
was  now  dead.  Lois  and  Eunice  are  both  Grecian,  and  in- 
deed heathen  names ;  hence  we  are  led  to  conclude,  tliat 
althoughTlmothy'sinotherwas  a  ye2/3es.5,  according  to  St.  Luke, 
yet  she  was  a  Grecian,  or  Hellenistby  birth.  Lois,  tlic  grand- 
mother, appears  tohavebeen  the  first  convert  to  Christianity ; 
she  instructed  lier  daughter  Eunice,  and  both  brought  up 
Timothy  in  the  Christian  faith  ;  so  that  ho  had  a  general 
knowledgeof  It  before  he  met  with  St.  Paul  at  Lystra.  There, 
it  appears,  the  apostle  was  the  instrument  of  the  conversion  of 
his  heart  to  God  :  for  a  man  may  be  well  instructed  in  Divine 
thing.?,  have  a  very  orthodox  creed,  and  yet  his  heart  not  be 
changed.  Instruct  ion  precedes  con  version;  conversion  should 
follow  it.  To  l)e  brought  up  in  the  fear  of  God  Is  a  great  bless- 
ing ;  and  a  truly  religious  education  is  an  advantage  of  infinite 
worth. 

6.  Stir  up  the  gift  of  God  which  is  in  thee]  The  gil't  which 
Timothy  had  received,  was  the  Holy  Spirit ;  and  through  Him, 
a  particular  power  to  preach  and  defend  the  truth.  This  gift 
is  represented  here,  und'er  the  notion  of  a  fcrc,  which,  if  it  be 
nol  frequently  stirred  up,  <ind  fresh  fuel  added  to  it,  will  go 
out.  This  is  the  precise  idea  which  the  apostle  had  in  his 
mind;  hence  the  term  ava^wrvpciv,  which  signifies  lo  stir  up 
the  fire ;  to  add  fresh  fuel  to  it.  From  this  it  plainly  appears, 
that  if  Timothy  had  not  continued  to  be  a  dally  worker  with 
God,  he  would  have  received  the  grace  of  God  in  vain.  The 
Latins  have  a  similar  metaphor,  excitare  igniculos  ingenii, 
to  stir  up  the  sparks  of  genius. 

By  the  putting  on  of  7ny  hands]    See  on  1  Tim.  iv.  14. 

7.  God  hath  not  given  us  the  spirit  of  fear]  Here  is  an  al- 
lusion to  the  giving  of  the  law  on  Mount  Sinai.  This  was 
communicated  With  such  terrible  majesty  as  to  engender  fear 
in  all  the  Israelites :  even  Moses,  on  the  occasion,  did  e.xceed- 
ingly  fear  and  tremble.  The  Gospel  was  ushered  in,  in  a 
much  milder  manner;  every  thing  was  placed  on  a  level 
with  the  human  intellect ;  and  within  reach  of  every  human 
spirit.  Nothing  was  terrific,  rtQlhins,  forbidding  ;  h\ii  all 
was  inviting.  The  very  spirit  and  genius  of  it  was  a  spirit  of 
power,  of  love,  and  of  a  sound  mind. 

Instead  of  6f:i\tag,fear,  some  MSS.  and  Versions  have  Sov- 
Xtmf,  servitude  or  bondage  ;  God  hath  not  given  unto  us  the 
spirit  of  BONDAGE — hut  of^  poieer,  ftwaixeug,  to  work  miracles, 
to  confound  eiieirfies,  to  support  us  in  trials,  and  enable  us  to 
do  that  which  is  lawful  and  right  in  His  sight.  And  of  love, 
which  enables  us  lo  hear,  believe,  hope,  and  endure  all  things ; 
and  Is  the  incentive  to  all  obedience.  Of  a  sound  mind, 
cijtppovicritov,  of  self-possession  and  government,  according 
to  some.  But  a  sound  mind  implies  much  move  ;  It  means  a 
clear  understanding,  a  sound  judgment,  a  rectified  will,  holy 
passions,  heavenly  tempers;  in  a  word,  tne  whole  soul  har- 
monized in  all  Its  powers  and  faculties;  and  completely  re- 
gulated and  influenced  so  as  to  think,  speak,  and  act  aright 
in  all  things.  Tl;e  apostle  says,  God  hath  given  the  spirit  of 
these  things;  they  are  not  Jactiti(jus;  they  are  not  assumed 
for  times  and  circumstances  ;  they  are  radical  jjowers  and 
tempers  ;  each  produced  by  its  proper  principle. 

8.  Be  not— ashamed  of  the  testimony]  The  testimony  of 
Christ  is  the  Gospel  in  general,  which  proclaims  Christ  cru- 
cified, and  redemption  through  His  blood.  In  the  sight  of  the 
world,  there  appeared  to  be  reason  why  a  man  should  be 
ashamed  of  this ;  ashamed  of  Iliin  who  was  crucified  as  a  male- 
factor ;  but,  when  this  Gospel  became  the  power  of  God  to  the 

320 


9  '  Who  hath  saved  us,  and  "called  us  with  an  holy  calling, 
'  not  according  to  our  works,  but  "  according  to  his  own  pur- 
pose and  grace,  which  was  given  us  in  Christ  Jesus,  v  before 
tlie  world  began  ; 

10  But  w  is  now  made  manifest  by  the  appearing  of  our  Sa- 
viour Jesus  Christ,  *  who  hath  abolished  death,  and  hath 
brought  life  and  immortality  to  light  through  the  Gospel  • 

11  >' Whereunto  lam  appointed  a  preacher,  and  an  apostle, 
and  a  teacher  of  the  Gentiles. 

t  Rnm  3.a0  &9.1I.  Tit.S.S.— u  Rom.S.S3.— vRom.I6.25.  Rrh.l.4.,&  3.11.  Tit. 
l.a.  I  Pct.l.20.—w  Rom.  16.26.  Eph.1.9.  Col. 1.26.  Til. 1.3.  1  Pet. 1.20.— x  lCor.15. 
W,55.  Heb.2  14.— y  Aclsg.l?.   Epli.3.?,8.  I  Tim. 2.7.  Ch.4. 17. 


salvation  of  every  one  that  believed,  it  was  a  subject  to  exult 
in.  Hence  the  apostlO;  Rom.  i.  IG.  said,  lam  7iot  ashatned  of 
the  Gospel  of  Christ ;  where  see  the  note. 

Nor  of  me  his  prisoner]  When  onr  friends  are  in  power 
and  credit,  we  can  readily  acknowledge  them,  and  take  oppor- 
tunities to  show  that  we  iiave  such  and  such  connexions;  but 
when  the  person  falls  into  disgrace  or  discredit,  though  we 
cannot  pretend  not  to  know  him  ;  yet  we  take  care  not  lo 
acknox'Hedge  him.  This  induced  Cicero,  in  relation  to  friend- 
ships, to  give  for  a  maxim — Amicus  certus  in  re  incertH  cer- 
nitur  :  "A  true  friend  is  known  in  adverse  circumstances;" 
and  from  this  we  have  borrowed  our  proverb,  A  friend  in 
need,  is  a  friend  indeed. 

Be  thou  partaker  of  the  afflictions  of  the  Gospel]  No  parent 
could  love  a  child  better  than  Paul  loved  Timothy ;  and,  be- 
hold! he  who  could  wish  him  nothing  but  what  was  g'/cf/^ 
honourable,  and  good,  wishes  him  to  be  a  partaker  of  the 
afflictions  of  the  Gospel !  Because,  to  suflTer  for  Christ,  ami 
suffer  with  Christ,  was  the  highest  glory  to  which  any  human 
being  in  this  state  could  arrive.  The  royal  way  to  the  crown 
of  glory,  is  by  the  cross  of  Christ. 

According  to  tlie  power  of  God]  While  thou  hast  no  more 
affliction  than  thou  hast  grace  to  sustain  thee  under,  thou 
canst  have  no  cause  to  complain.  And  God  will  take  care 
that  if  a  faithful  discharge  of  lliy  duty  shall  expose  thee  to 
afflictions,  His  power  manifested  in  thee  shall  be  In  propor- 
tion to  thy  necessities.  His  load  cannot  be  oppressive,  who  is 
strengthened  to  bear  it  by  the  power  of  God. 

9.  Who  hath  saved  us]  From  sin  ;  the  spirit  of  bondage, 
and  all  tormenting  fear.    This  is  the  design  of  the  Gospel. 

And  called  us  icith  an  holy  calling]  Invited  us  to  holiness^ 
and  comfort  here  ;  and  to  eternal  gloiy  hereafter. 

Not  according  lo  our  icorks]  We  have  not  deserved  any 
part  of  the  Kood  we  hove  received ;  and  can  never  merit  one 
moment  of  "the  exceeding  great  and  eternal  weight  of  glory 
which  is  promised.     See  the  notes  on  the  parallel  passages. 

Before  the  icorld  began]  Hpo  xpovoif  atiotuMv.  Before  the 
Mosaic  dispensation  took  place,  God  purposed  the  salvation 
of  the  Gentiles  by  Christ  Jesus;  and  the  Mosaic  dispensation 
was  intended  only  as  the  introducer  of  the  Gospel.  I'he  low 
was  our  schoolmaster  unto  Christ.  Gal.  iii.  24. — See  the  pa- 
rallel places,  and  the  notes  there. 

10.  But  is  now  made  -manifest]  This  purpo.sc  of  God  ti> 
save  the  Gentiles  as  well  as  the  Jews,  and  call  them  to  the 
same  state  of  salvation  by  Jesus  Christ,  was,  previously  to  the. 
manifestation  of  Christ,  generally  hidden ;  and  what  was  re- 
vealed of  it,  was  only  through  the  means  of  types  and  cisre- 
nionles. 

Who  hath  abolished  death]  KaranyriijavTOi iitv  tov  davarou 
Who  has  counterioorked  death;  operated  against  his  opera- 
tions, destroyed  his  batteries,  nndersunk  and  destroyed  hla 
mines,  and  rendered  all  his  instruments  and  principles  of  at- 
tack useless.  By  death  here,  we  are  not  to  uiulerstanrl  merely 
natural  death,  but  that  corruption  and  decomposition  which 
take  place  in  consequence  of  it ;  and  which  would  be  natii 
rally  endless,  but  for  the  work  and  energy  of  Christ.  By  Him 
alone,  comes  the  resurrection  of  the  hotly  ;  and  through  Him 
eternal  life  and' glory  are  given  to  the  souls  of  believers. 

Brought  life  and  immortality  to  light]  The  literal  trans- 
lation of  the  original  is.  He  hath  illustrated  life  and  incor- 
ruption  by  the  Gospel.  Life  eternal,  or  the  doctrine  of  liff. 
eternal,  even  implying  the  resurrection  of  the  body,  was  not 
unknown  among  the  Jews.  They  expected  this,  for  they 
found  it  in  their  prophets.  It  abounded  among  them  long  be- 
fore tlie  Incarnation  ;  and  they  certainly  never  borrowed  any 
notion  in  It,  from  the  Christians ;  therefore  the  Gospel  could  not 
be  stated  as  bringing  to  light  what  certainly  was  in  the  light 
before  that  time.  But  th.is  doctrine  was  never  illustrated  and 
demonstrated  before;  it  existed  In  promise,  but  had  never 
been  practically  exhibited.  Jesus  Clirlst  died,  and  lay  under 
the  empire  of  death  ;  He  arose  again  from  the  dead,  and  thus 
illustrated  the  doctrine  of  the  resurrection ;  He  took  the 
same  human  body  no  into  heaven,  in  tlie  slglit  of  His  disci- 
ples;  and  ever  appears  in  the  presence  of  God  for  us;  and 
thus,  has  illustrated  the  doctrine  of  incorruption.  In  His 
death,  resurrection,  and  ascension,  the  doctrine  of  eternal 
life  and  the  resurrection  of  the  human  body,  and  its  final  in- 
corruptibility, are  fully  illustrated  by  example,  and  establish- 
ed hy  fact. 

11.  Whereunto  I  am  appointed  a  preacher]  Kripv^,  a  he- 
rald.— See  the  notes  at  the  end  of  Matt.  chap.  iii. 

And  an  apostle]    Sent  immediately  from  God  to  man. 

A  teacher]  One  whose  business  It  is  to  instruct  men,  and 
particularly  the  Gentiles,  to  whom  he  was  especially  sent ;  to 
proclaim  tlic  doctrines  of  eternal  life,  the  resurrection  an'i 


Timothij  is  exhorted 


CHAPTER  II. 


to  constanc]!,  fidelity,  «f'C. 


12  •  For  the  which  cause  I  also  snffer  tlicse  things  :  never- 
theless I  am  not  ashamed  :  »  for  I  know  whom  1  have  •>  believ- 
eil,  and  am  persuaded  that  he  is  able  to  "  keep  tliat  which  I 
IiaVe  coininiued  unto  liiin  J  against  tliat  day. 

{3  '  Hold  fast  f  the  form  of  ^  sound  words,  >>  which  thou  hast 
heard  of  me, '  in  faith  and  love  which  is  in  Christ  Jesus. 

14  k  That  good  tiling  which  was  committed  unto  thee  keep 
by  tlic  Holy  Ghost '  whicli  dwelleth  in  us. 

15  This  thou  knowest,  that  ™  all  they  which  are  in  Asia  be 


■iF.ph.a.l.  Ch  ' 
4.S.-cl'h  :!.I4.  -I 
&6.3.— hCh  2..;.- 


).— !i  I  Prt.4  19.— b  Or,  iruslcd.— e  I  Tim  11.20.— 1  Vcr.  I,S.  Ch. 
I.a  Hel>.lnai  Rev. i>.a3.—fRoiii.a.20.«i.6.17.—fflTiiii. 1.10. 
iTiin.l.H. 


final  Incorruptibility  of  the  human  body;  and,  in  a  word,  the 
salvation  both  of  the  body  and  soul  of  man  by  Christ  Jesus. 

12.  /  am  not  ashame.ri]  Though  I  suffer  for  the  Gospel,  I 
am  not  ashamed  of  the  Gospel :  nor  am  I  confounded  in  my 
expectation  ;  His  grace  being  at  all  times  sufficient  for  me. 

For  I  know  irhoin  I  hare  believed]  I  am  well  acquainted 
with  the  goodness,  mercy,  and  power  of  Christ ;  and  know 
tliat  I  cannot  confide  in  Him  in  vain. 

That  which  1  have  committed  unto  Him]  This  is  variously 
understood,  fome  think  ho  means  his  life,  which  he  had  put, 
as  it  were,  into  tlie  hands  of  Christ,  in  order  that  he  miglit  re- 
ceive il  again,  in  the  resurrection,  at  (he  great  day.  Others 
think  IiP  "means  his  soul.  This  he  had  also  given  into  the 
hands  of  his  faithful  Creator,  knowing  that  alti^.ough  wicked 
men  might  be  pcniiittod  tot;ike  away  his  life,  yet  tliey  could 
not  destroy  his  soul,  nor  disturb  its  peace.  Ollitere  think  that 
he  is  speaking  of  the  Gospel,  whicli  he  knows  will  be  care- 
fully preserved  by  t'le  great  Head  of  the  cliurch;  for,  thougli 
he  shall  lie  soon  called  to  seal  the  truth  with  his  blood,  yet  he 
knows  that  God  will  take  care  that  the  same  trutlisliall  be 
proclaimed  to  the  world  by  others,  whom  God  shall  raise  up 
for  that  very  piirp;ise. 

13.  Hold  fast  tiieform  of  sound  words]  The  word  viruru- 
-'jo-tf,  signifies  tlic  s/celch,  plan,  or  outline,  of  a  building, 
picture,  itc.  and  here  refers  to  the  plan  of  salvation  which 
the  apostle  had  tauglif  Timothy.  No  man  was  left  to  invent  a 
religion  for  his  own  use,  and  after  his  own  mind.  God  alone 
knows  that  with  wliich  God  can  be  pleased.  If  God  did  not 
give  a  revelation  of  Himself,  the  inventions  of  man  in  religious 
Ihings,  would  be  endless  error,  involving  itself  in  contortions 
of  unlimited  confusion.  God  gives,  in  His  mercy  to  man,  a 
form  nf  sound  words  or  doctrines,  a  perfect  plan  and  sketch 
of  the  original  building;  fair  and  well  defined  outlines  of 
every  thing  whicli  concerns  the  pi-esent  and  eterntif  \\'elfare 
of  man  ;  and  His  own  glory. 

In  faith  and  love]  Faith  credits  the  Divine  doctrines.  Love 
reduces  them  all  to  practice.  Faith  lays  hold  on  Jesus  Christ, 
and  obtains  that  love  by  which  every  precept  is  cheerfully 
and  effectually  obeyed. 

11.  That  good  thing]  The  everlasting  Gospel :  keep  by  the 
JJolyGhosI :  foi'  without  a  continual  spiritual  energy,  man 
can  do  nolliing.  This  iiidweUing  Spirit  will  make  them  ef- 
fectual to  thy  own  salvation  ;  and  enable  thee  to  preach  them 
to  the  salvation  of  the  souls  of  others. 

15.  All  they  which  arc  in  Asia]  It  seems  as  if  the  apostle 
must  refer  to  the  Asiatic  Christians  which  vrei-e  tlienat  Rome, 
or  liad  been  lately  there.  Finding  the  apostle  in  disgrace,  and 
thinking  it  dangerous  to. own  him  or  his  cause,  they  neither 
visited  him  nor  confessed  Christianity.  He  cannot  be  speak- 
ing of  any  general  defection  of  the  Asiatic  churches,  but  of  those 
Asiatics \v1k)  had  jirofessed  a  particular  friendship  for  him. 

Phygellus  and  Ilermogenes]  Tliese  were  two  of  the  per- 
sons of  wliom  he  conipl.iins  ;  but  who  they  were,  or  what 
iifflce  they  lield  ;  or  whether  tliey  were  any  thing  but  private 
•^'hristians.  wlio  liad,  fir  a  time,  ministered  to  St.  Paul  in  pri- 
son, and  when  they  fouml  the  state  determined  to  destroy  him, 
ceased  to  acknowledge  him,  we  cannot  tell. 

16.  T/ie  Lord  give  mercy]  Onesipliorus  had  acknowledged 
nim,  and  continued  to  do  so;  he  and  his  house,  ot  family, 


"  turned  away  from  me  ;  of  whom  are  Phygellus  and  Ilermo- 
genes. 

16  The  Lord  °  give  mercy  unto  p  tlie  house  of  Onesipliorus  ; 
1  for  he  oft  refreshed  me,  and  '  was  not  ashamed  of  "  my  chain : 

J 7  But,  when  lie  was  in  Rome,  he  souglit  me  out  very  dili- 
gently, and  found  me. 

13  The  Lord  grant  unto  him  « that  he  may  find  mercy  of  the 
Lord  "in  that  day  :  and  in  liow  many  things  lie  "  ministered 
unto  me  at  Ephesus,  tliou  knowest  very  well. 

k  1  Tim. 6.2.1-1  Rom.8.11.-m  A«s  19.10  -ii  rl.  4.10,  16  -o  M.ilt.5.7 --P  fh  -t. 
19.— <|  Phileiii.T.— r  Ver.a-s  Acu.li8.ail.  Epli.o.*.— I  M«tt.».iH— 40.— u  'i  TUtif. 
l.iO.   Verse  la—v  Heb.G.  10. 


ministered  to  him  in  prison,  and  were  not  asliamcd  of  tlieir 
imprisoned  pastor;  nor  of  tlie  cause  for  which  he  was  in  dis- 
grace and  suffering.  As  he  showed  mercy  to  the  apostle  ;  tliB 
apostle  prays  the  Lord  to  show  mercy  to  him. 

17.  When  he  was  in  Rome]  Onesipliorus  was  no  doubt  an 
.Isiatic,  probably  an  Ep!v?sian,  (see  btlow,)  who  had  frequent 
business  at  Rome  ;  and  when  he  came,  sought  oni  tlie  apostle, 
who,  il  is  supposed,  had  been  confined  in  some  close  and  pri- 
vate prison,  (sec  the  Preface,)  so  that  it  \Va.s  with  great  difli- 
culty  he  could  find  him  out.  This  man  had  entertained  the 
apostle  when  he  was  at  Ephesus  :  and  now  lie  sought  him  out 
at  Rome.  Pure  love  feels  no  loads.  Here  was  a  true  friend, 
one  that  sticketh  closer  than  a  brother. 

18.  The  Lord  grant— that  he  may  find  merry  of  the  Lord] 
Some  think  that  this  is  a  prayer  to  God  the  Father,  to  commu- 
nicate grace  to  him,  that  he  niig-ht  find  mercy  in  the  great  day 
at  the  hand  of  Jesus  Christ,  tlii?  Judge.  It  is  probably  only  a 
Hebraism,  for  God  grant  that  he  may  here  be  so  saved  by  Di- 
vine grace,  that  in  the  great  day  he  may  receive  the  mercy  of 
the  Lord  Jesus  Christ  unto  eternal  life.— See  a  similar  form  of 
expression,  Gen.  ix.  16.  xix.  24.  Exod.  xxiv.  1,  2. 

It  is  impossible  to  read  this  chapter  over  without  feeling 
deeply  interested  for  this  most  nobis  anil  amiable  of  men.  To 
whnt  trials  did  God  expose  him  !  His  life  was  a  life  of  perils 
and  tribulations  ;  his  laboui-s  were  siiperabtUidant,  and  hia 
success  all  but  incredible.  Wherever  he  went,  he  left  a  track 
of  light  and  life  behind  him.  To  him  as  the  grand  instrument 
of  God,  the  Gentiles,  the  whole  haWUible  world,  owe  theiC 
salvation.  Yet,  see  him  in  his  old  age,  neglected  by  his  friends, 
apparently  forsaken  of  God,  and  abandoned  to  the  hands  of 
ruthless  men  :  in  prison  and  in  chains,  triumphing  over  suf- 
ferings and  death  :  perfectly  unshaken,  uustumbled  with  the, 
evils  with  which  he  is  obliged  to  contend,  having  the  fullest 
persuasion ofthe  truth  oflhe  doctrine.?  which  he  liad  preached; 
and  the  strongest  and  most  encnnra?ing  anticipation  of  the 
glory  that  was  about  to  be  revealed.  He  felt  no  evil,  and  ):r. 
feared  none.  Sin  had  lost  its  power,  and  death  its  sting  ;  llio 
grave  its  victory,  and  hell  its  horrors.  He  had  the  happiness 
which  Heathenism  spoke  of,  but  could  hot  attain,  because  it 
knew  not  the  great  Source  whence  it  must  proceed.  This 
God  he  knew,  feare^  loved,  obeyed,  and  was  happy.  Who 
but  the  righteous  man  can  sing, 

Felix  qui  potuit  rcrmn  cognnscere  eausas  ; 
Ati/ue  melus  omnes,  et  inexorahile  fatum 
Subjecit  pedibus,  sirepitutnque  Acherontis  avart  .' — 
Jllum  non  popnlifasrcs,  non  purpura  regum, 
Flexit ;  et  infidos  agitans  discordiafratres  ;  — 
Kon  res  Rotnanm,  perituraque  regno. — Vir.  Geo.  ii.  v. 490. 
No  murmur  is  heard  from  his  heart  ;  he  is  isersuadcd  that 
all  things  work  together  for  good  to  tliem  that  love  God  ;  the 
miserable  uncertainty  tf friendship,  the  defection  of  cowardly 
brethren,  and  the  apo.stary  of  once  zealous  professors,  do  net 
move  him.     As  far  as  it  is'  lawful,  he  courts  death  ;  knowing, 
that  to  be  absent  from  the  body,  is  to  be  present  with  the. 
Lord.     Glorious  system  of  truth  by  which  such  an  apostle  was 
formed  !  and,  glorious  apostle  by  whom  this  system  was  illus- 
trated and  confirmed  !    The  character  and  conduct  of  St.  Paul 
must  make  Christianity   doubly  amiable  to  believers  ;  and 
highly  respectable  even  to  its  enemies. 


CHAPTER  II. 
He  exhorts  Timothy  to  constancy,  fidelity,  and  courage;  and  to  acquit  himself  as  a  true  soldier  of  Jesus  Christ,  andpo- 
tienlly  expect  the  fruit  of  his  labours,  1—7.  What  the  apostle's  doctrine  teas  relative  to  Christ,  8.  He  mentions  his  own 
sufferings  and  consolations,  9 — 1-3.  What  Timothy  is  to  preach,  how  he  is  to  acquit  himself,  and  what  he  is  to  shun,  14 — 16. 
Of  Hymeneus  and  Philetus.  and  their  errors,  17,  18.  Of  the  foundation  of  God,  and  its  security,  19.  The  simile  of  n 
great  house  and  its  utensils,  20,  21.  Timothy  is  to  avoid  youthful  lusts,  and  foolish  and  unlearned  qzcestions,  22,  23. 
"How  he  is  to  act  in  reference  to  false  teachers,  24—26.  [A.  M:  cir.  4069.  A.  D.  65  or  66.  A.  V.  C.  818.  An.  Imp.  Ner. 
CcEsar.  Aug.  12.] 


THOU  therefore,  "  my  son,  ^  be  strong  in  the  grace  that  is 
in  Christ  Jesus. 
2  ■=  And  the  things  that  thou  hast  heard  of  me  ^  among  many 
witnesses,  ^  the  same  commit  thou  to  faithful  men,  who  shall 
be  f  able  to  teach  others  also. 

o  1  Tim.l.a.    Ch-..2— bEph  6.10— r  Ch.1.13  &  3. 10,14.- il  Or.  by.-e  I  Tim  l.l'J. 


NOTES.— Verse  1.  Be  strong  in  the  grace]  Tiiough  the 
genuine  import  of  the  word  grace  is  favour  ;  yet  it  often  un- 
plies  an  ac^ii'e  pri«c(p/e  communicated  from  God  ;  light  di- 
recting how  to  act,  and  power  enabling  to  act  according  to  the 
Sight. 

2.  The  things  that  tliou  hast  heard  of  me]  Those  doctrines 
which  I  have  preached  the  most  publicly  ;  and  which  many 
persons  can  attest.  But,  he  seems  to  refer  here  to  the  doc- 
trines delivered  fo  hun,  when,  in  the  r'fsaiic  of  mar u  wit 

Vol.  VI.  Ss 


3  s  Thou  therefore  endure  hardness  ••as  a  good  soldier  of  Je- 
sus Christ. 

4  '  No  man  that  warreth  entangleth  himself  v.'ilh  the  affair.<? 
of  this  life ;  that  he  may  please  him  who  hath  chosen  him  t<> 
be  a  soldier. 

flTim.3.2.   Til.l  n,-gCh,l.3&4  .^-ll  1  Tim.I  l~.-i  1  Cor,?  Z^. 


nesses,  he  laid  his  hands  upon  him,  see  1  Tim  vi.  12.  Tiien 
the  apostle  gave  him  the  proper  form  of  sound  words  which 
he  was  to  leach  ;  and  now  he  tells  him  to  commit  tliose  truths 
to  faithful  men  in  the  same  way  that  ihey  were  committed  to 
him  ;  that  the  truth  might  be  presferved  in  the  church,  and 
holy  men  appointed  successively  to  preach  it.  These  truths 
are  still  continued  in  the  church,  and  still  there  are  fitthful 
men  w!io  proclaim  them  But  where  is  tlie  uninterrupted 
'  arr,st.-'h.-al£u:ccE&::n  ?  "'ho  can  f-ll  i  FictiMv  it  does  not 
321  '  ■ 


Kxhortalions  lo  Timothy 


11.  TIMOTHY. 


respecting  his  mtniatiy,  cf-c 


h  And  k  if  a  man  nlso  strive  for  mastery,  yet  is  he  not  crown- 
rd,  except  he  strive  lawfiiUv. 

6  I  The  ™  hus^bandman  tlw't  laboureth  must  be  first  partake.- 
of  the  fruits. 

7  Consider  what  I  say  ;  and  tlie  Lord  give  thee  understand- 
ing in  all  things. 

8  Remembpr  tliat  Jesus  Christ  "of  the  seed  of  David  "was 
raised  from  the  dead  p  accordint;  to  my  Gospel : 

9  1  Wlierein  I  siilTer  trouble,  as  an  evil  doer, 'even  uuto 
bonds  ;  'but  the  word  of  God  is  not  bound. 

10  Therefore  '  I  endure  all  tilings  for  tlie  elect's  salies,  "  that 
they  may  also  obtain  the  salvation  which  is  in  Clirist  Jrsus 
Willi  eternal  glorv. 

1 1  »  /«  is  a  faithful  saying  :  For  ^'^  if  we  be  dead  with  huii, 
we  shall  also  live  with  liiin : 

k  1  !■(,,  0  "n  ■<{■;  _1  I  Cnr.9.  lO.-ni  Or,  The  hiislmnilniiin,  lalioiirin^  firsl,  miiM  lio 
i.jnakerofthrfr.iits-nRom  1  .1,4.  Ai-,i5  ■?.:jn.&15.-.Jf.— n  1  Cor.  In.  1 ,4,  ail.-p  Horn. 
:Mh —q  Arts  0  Id  Ch  l.ia.—t  Eph  .M.  Phil.  1.7.  Col.4.:l,  18.— 3  Acis  a8.31.  Kph. 
I',  lU,  ■.II.   I'hill.l.),  14.— I  Eph  H  l.i-   C.il.l.a!. 

exist  on  the  face  of  the  world.  -\11  the  pretensions  to  it  by 
c'Mtain  churches  are  as  stupid  as  they  are  idle  and  futile.  He 
who  appeals  to  tliis  for  his  authority  as  a  Christian  minister, 
had  best  sit  down  till  he  has  made  it  out ;  and  this  will  be  by 
the  next  Greek  Kalends. 

3.  Endure  karri  lies'--]  lie  considers  a  Christian  minister  un- 
fler  the  notion  of  a  soldier,  not  so  much  for  his  continual  con- 
Ilicts  with  the  world,  the  devil,  and  tlie  flesli,  forthese  are,  in 
a  certain  sense,  common  to  all  Christians  ;  but  for  the  liard- 
Khips  and  difflculties  to  which  lie  must  be  exposed  who  faith 
liilly  preaches  the  Gospel  of  Christ. 

4.  -Vo  muii  that  irarreth  enlani^lflh,  &c.]  It  is  well  remarked 
bv  (U  alius  on  this  passage,  tliat  tlic  legionai-y  soldiers  among 
the  Koinaiis  were  not  permitted  to  engage  in  husbandry,  mer- 
chandize, meclianical  employments,  or  any  thing  that  might 
ne  inconsistent  witli  their  calling.  Many  canons,  at  dillereiil 
times,  have  been  made  to  prevent  ecclesiastics  from  intermed- 
dling with  secular  employments.  He  who  will  proacli  the 
<5ospp|  thoroughly,  and  wishes  to  give  full  proof  of  his  minis- 
try, had  need  to  have  no  oilier  n-nrk.  He  should  he  itliolLy  in 
tliis:  tiling  ;  that  his  profiting  may  appear  nnto  all.  There  are 
iriany  who  sin  against  this  direction.  They  love  the  world, 
and  labour  for  it,  and  are  regardless  of  the  souls  committed  to 
their  charge.  But  what  are  they,  either  in  number  or  guilt, 
compared  to  the  immense  herd  of  men  professing  to  be 
<'hristian  ministers,  who  neither  read  nor  study,  and  conse- 
quently never  improve!  These  are  too  conscientious  to  med- 
dle with  secular  affairs  ;  and  yet  have  no  scruple  of  conscience 
lo  wfiile  uiray  time,  be  among  the  chief  in  needless  self-indul- 
gence, and  by  their  burdensome  and  monotonous  ministry  be- 
come an  incnmbiance  to  the  chiircli!  Do  you  inquire,  In 
what  sect  or  party  are  these  to  be  found  7  1  answer,  In  all. 
Idle  drones, 

Nati  consumere  frngrs, 
"  Born  to  consume  the  produce  of  the  soil," 
ilisgrace  every  department  in  the   Christian  church.     They 
cannot  teach;  because  they  will  not  learn. 

5.  If  a  man  also  strive  for  masteries]  Ear  ^e  kui  nOXri  rii' 
If  a  man  contend  in  the  jinhCic  games,  the  Olympic  or  the 
Isthmian  games  among  the  Greeks,  so  often  alluded  to,  and 
particularly  explained  in  the  notes  on  1  Cor.  ix.  21— 2G.  to 
which  the  reader  is  refened  for  a  full  illustration  of  this 
verse. 

Is  he  not  crowned]  Tlioiigh  lie  may  have  conquered  :  except 
he  strive  lawjulh/  ;  unless  he  enter  according  to  the  rules  of 
the  atldela;,  and  act  as  tliese  direct.  No  man,  howsoever  zea- 
lous he  may  have  been,  is  to  expect  the  Well  done,  good  and 
failliful  servant,  from  Jesus  Christ,  unless  he  have  lahoured 
in.  the  word  and  durtrine  ;  preached  tlie  truth  as  it  is  in  Je- 
sus ;  and  built  up  the  charchupoii  him  who  is  its  only  foun- 
dation. 

6.  The  husl/andinan  that  lahoureth]  That  is,  Ihn  hiishaud- 
mari  must_^)'sj  till  liis  ground,  before  he  can  expect  a  crop  ; 
and  he  must  till  it  according  to  the  proper  rales  of  agricul- 
ture, else  he  cannot  have  a  crop.  The  conihalaiit  must  fight 
and  conquer  ;  and  light  according  to  the  laws  of  the  agones, 
before  he  can  be  crowned  ;  so,  the  Christian  minister  must 
labour  in  the  spiritual  vineyard,  and  labour  too,  under  the  eye, 
and  according  lo  the  direction  of  lii.s  Master,  before  he  can  ex- 
pect that  crown  of  righteousness  that  fadetli  notaway. 

7.  Consider  what  I  say]  Apply  iny  metaphors  and  similitudes 
in  a  proper  manner. 

And  the  Lord  give  Ihee  icnderstanding]  Bui,  instead  of 
^'1)17,  mat/  he  give,  ACDEl'TJ,  several  others,  besides  Versions 
and  Fathers,  liave  Voynet,  he  trill  give,  f^onsider  thou  pro- 
perly, and  God  trill  give  Ihee  a  proper  understanding  of  all 
things  that  concern  thy  own  peace  ;  and  the  peace  and  pros- 
perity of  His  cliurch.     Tliinh,  as  well  as  read. 

8.  Rememher  that  Jesus  Christ]  The  apostle  seems  to  say, 
Whatever  tribulations  or  deaths  niaybefall  us,letus  remember 
that  Jesus  Christ,  who  was  slain  by  the  Jews,  rose  again  from 
the  dead,  and  His  resurrection  is  the  proof  and  pledge  of  ours. 
We  also  shall  rise  again  to  a  life  of  glory  ami  blessedness. 

According  to  my  Gospel]  The  false  teaching  of  Hymeneus 
and  I'hilclus  stated  that  the  resiirrerlii  n  was  past  already. 
Paul  preached  the  resurrection  from  the  dead  ;  and  founded 
his,  doctiine  on  the  resurrection  and  premise  of  Chrirt.  Thi;; 
^\K  his  fiapcl ;  (lie  other  \v-4S  of  h  diflTrr'  nt  iialiu-e. 

■^2 


VZ  *■  If  we  sufTer  we  shall  also  reign  with  him :  ^  if  we  deny 
him,  he  also  will  deny  us: 

13  '■  II  we  believe  not,  yet  he  abideth  faithful :  "  he  cannot 
deny  himself. 

H  Of  these  things  put  them  in  remenibrancc,  ^charging  them 
before  the  Lord  '  that  they  strive  not  about  words  to  no  profit, 
luit  to  the  subverting  of  the  hearers. 

15  Study  to  show  thyself  approved  unto  God,  a  workman  thai 
needetli  not  to  be  ashamed,  rightly  dividing  the  word  of  truth. 

U)  Ikil  d shun  profane  a((t?  vain  babblings:  for  they  will  in- 
crease nnto  more  ungodliness. 

17  And  their  word  will  eat  as  doth  a  'canker:  of  whom  is 
f  Hyiiieneus  and  Philetus  ; 

18  Wlio,  s  concerning  the  truth  have  erred,  ^  saying  that  the 
resurrection  is  past  already  ;  and  overthrow  the  faith  of  some. 

u'2Cor.l.6^vl  Tim  1.15.— wRnm.6.5,8.  2Cor.4.ll).— x  Roin.8. 17.  1  Pet  4.1.'!.— 
V  Ma:r.  in.lM.  Mark  8.38.  Luke  ia.9.-i  Rom. 3.3,  &  il.6.— a  Num. 23.19.— b  1  Tim. 
Oal.&eiS.  i;h.4  I.— r.  I  Tim.l.4.&G.4.  Til..3  !<,  11— d  I  Tim.4.7.&  6.3).  Till 
U.-t  Or,  c.nnsreiie.-  f  1  Tim.  1. 20.— ^  1  Tim.G.t.'4.-h  1  Cor.  15, 13. 


9.  Wherein  I  suffer  trouble,  as  an  evil  doer]  This  verse 
contains  one  of  the  proofs  that  tliis  epistle  was  written  while 
SI.  Paul  was  a  prisoner  the  second  time  at  Uome. — See  the 
Preface,  where  this  is  particularly  considered. 

10.  For  the  elect's  sake]  For  the  sake  of  the  Gentiles, 
elected  by  God's  goodness,  to  enjoy  every  privilege  formeily 
possessed  by  the  Jews  ;  and,  in  addition  to  these,  all  the  bless- 
ings of  the  Gospel  :  the  salvation  of  Christ  here  and  eternal 
glory  hereafter. 

11.  If  tee  be  dead  with  Ilini]  That  is,  as  surely  as  Christ 
rose  again  from  the  dead,  so  surely  shall  we  rise  again.  And 
if  we  die  for  Him,  we  shall  surely  live  again  with  Him.  This, 
says  the  apostle,  is  TTis'oi  b  \oyos,  a  true  doctrine.  This  is. 
properly  the  import  of  tlie  word  ;  and  we  neeil  not  seek,  as 
Bishop  Tillolson  and  many  otiiers  have  done,  for  some  saying 
of  Christ  which  the  apostle  is  sujjposcd  to  be  here  quoting  ; 
and  which  he  learnt  from  tradition. 

12.  If  we  suffer—with  him]  These  are  other  parts  of  the 
true  doctrine,  which  the  apostle  menlloiis  above. 

13.  If  we  believe  not]  Should  we  deny  the  faith,  and  apos- 
tatize, He  is  the  same  ;  as  true  to  His  threatenings  as  to  hia 
promises — he  cannot  deny — act  contrary  to  Himself. 

14.  That  they  strive  not  about  words]  WoRns,  u<>\.  things, 
have  been  a  most  fruitful  source  of  contention  in  the  ('hristian 
world  :  and  among  religious  people,  the  princip.-il  cause  of 
animosity  has  arisen  from  the  different  ■manner  of  appm- 
heiiding  the  same  term;  while,  in  essence,  both  meant  the 
same  thing.  All  preachers  and  divines  should  be  very  care- 
ful, both  in  speaking  and  writing,  to  explain  the  terms  they 
use  ;  and  never  employ  them  in  any  sense,  but  that  in  whiclt 
they  have  explained  them. 

The  subverting  of  the  hearers]  This  is  the  general  ten- 
dency of  all  polemical  divinity,  and  controversial  preaching  : 
when  angry  passions  are  called  in  to  support  the  doctrines  of 
the  Gospel. 

15.  Study  to  show  thyself  approved  unto  God]  Endeavour 
so  to  cultivate  and  improve  thy  heart  and  mind,  that  tliou 
mayest  not  be  a  reproach  to  Him  from  whom  thou  professesl 
to  receive  thy  commission. 

nightly  dividing  the  word  of  truth.]  It  is  generally  sup- 
posed that  the  apostle  alludes  here  to  the  care  taken  to  divide 
the  sacrifices  under  the  law :  the  priests  studied,  in  dividin;* 
the  victim  down  the  spine,  to  do  it  so  scrupulously,  that  one 
half  of  the  spinal  marrow  should  be  found  on  eacli  side  the 
back-bone.  Piobably  nothing  was  much  farther  from  the 
apostle's  thoughts  than  this  view  which  is  now  commonly 
taken  of  the  subject.  Indeed  this  scnipulously  dividing  does 
not  appear  to  have  been  any  original  ordinance  among  the 
Jews  ;  much  stress  was  laid  upon  it  in  later  times  ;  but  from 
the  beginning  it  was  not  so.  The  word  opOnnu.'.iv  signifies, 
1.  Simply  to  cut  straight,  or  to  rectify.  2.  To  walk  in  the  right 
way;  it  is  thus  used  by  Gregory  Nazianzen,  who  in  Oral. 
Apol.  fiigfB,  opposes  i)pBnrn)itiv,  to  ica/cws  o&«civ,  walking  in 
a  right  way,  lo  walking  in  a  bad  way.  Thus,  Kaivovojuii 
signifies  to  walk  in  a  new  way  ;  and  KarevOvviw,  lo  walk  in 
a  straight  way. — See  Kypke.  Therefore,  by  rightly  dividing 
the  iviird  oftriith,  we  are  to  understand  his  continuing  in  the 
true  doctrine,  and  teacliing  that  to  every  person :  and,  ac- 
cording to  our  Lord's  simile,  giving  each  his  portion  of  meal 
ill  due  season;  milk  to  babes  ;  strong  meat  to  Ihe full  grown; 
comforl  to  the  disconsolate ;  reproof  to  the  irregular  and 
careless:  in  a  word,  finding  out  the  necessities  of  his  hearers; 
and  preacliingso  as  to  meet  those  necessities. 

l(i.  Shun  prrfatte  and  vain  babblings]  This  is  the  charac- 
ter he  gives  of  the  pi-eacliing  of  the  false  teachers.  What- 
ever was  not  agreeable  to  the  doctrine  of  truth,  was,  in  the 
sight  of  (;od,  cmpfy  tt\n\  prrfane  babbling  ;  engendering  no- 
thing but  ungodliness,  and  A-My  increasing  in  that. 

17.  Their  leord  ivill  eat  as  doth  a.  canker]  ils  jay-jpaiva, 
as  a  gangrene  ;  i.  e.  as  a  mortification  in  the  flesh,  wriere  the 
circulation  is  entirely  stopped,  and  putrefaction  takes  place, 
which  continues  to  corrupt  all  the  circumjacent  flesh, spread- 
ing more  and  more  till  death  takes  place,  unless  stopped  by  a 
timely  and  judicious  application  of  medicine.  Such  i.s  the 
influence  oi false  doctrine;  it  fixes  its  mortal  seed  in  th« 
soul,  which  continues  to  corrupt  and  assiviilatc  every  thing 
to  itself:  till,  if  not  prevented  hv  a  timely  application  of  the 
irnid  "f  li'r^  under  ih''  diivrtinn  e(  the  hVavenlv  Vhyr.ician, 


Farther  exhortations 


CHAPTER  II. 


to  Timothy. 


19  Nevertheless  '  the  foundation  of  God  standeth  l'  sure, 
having  this  seal,  The  Lord  '  kiioweth  theiii  iViat  are  his.  And, 
Let  every  one  that  nanieth  the  naine  of  Christ  depart  from 
iniquity. 

20  "  But  in  a  great  house  there  are  not  only  vessels  of  gold 
and  of  silver,  but  also  of  wood  and  of  earth;  "and  some  to 
honour,  and  some  to  dishonour. 

■21  ""  If  a  man  therefore  purge  hiftiself  from  these,  lie  shall  be 
a  vessel  unto  honour,  sanctified,  and  meet  fot  the  master's  use, 
and  P  prepared  tiiito  every  good  work. 

22  Flee  also  youthful  lusts :  but  ■>  follow  righteousness,  faith, 

iMmt  24,24  RolnSai.  1  Johif  2.19.— k  Or,  slendy.— I  N»h>-7.  J"''"  l". '4,27. 
SceNum  16  5.— m  1  Tlin  3. 15.- n  R(An.9.21.-n  See  I.ia.32.1l.— p  Ch.iU.  Flt.S. 
1— ql  Tim.6.11.-r  Acts  9.14.   I  Cor.l.2.-s  1  Tini.l.5.&  4. 12. 

it  terminates  in  the  bitter  pains  of  an  eierHtil  death.  To  such 
a  gangrfiir,  the  apostle  compares  the  corrupt  doctrines  of 
Hyinenpiia  and  Philetus. 

"18.  Who,  concerning  the  truth  hare  p.rred]  They  had  the 
truth,  but  erred  or  wandered  from  it;  saying  the  resurrec- 
■tion  was  already  past,  airf  thus  denying  tlie  resurrection  of 
the  body;  and,  by  conseiiuence,  future  rewards  and  punish- 
ments; and  this"ne<-essarilv  sapped  the  foundation  of  all  re- 
ligion ;  and  thus  the  ganprefie  had,  in  reference  to  their  un- 
happy votaries^  a  rapid  and  unchecked  operation. 

19.  7'ftf  foundation  oj  God  stutideth  sure]  The  word  0£//«- 
Aais,  sigiii'lies  literally  a  foundation,  and  especially  the/oM«- 
dalion  Of  a  building;  and  metaphorically,  the  building  itself. 
And  often  a  vahle  mansion  or  palace.  In  this  place  the  apos- 
tle compares  the  religion  of  Chri.st  to  a  great  or  noble  man- 
sion,— J*e(' ver. '20.  And  as  this  religion  is  founded  on  the 
authority  and  power  of  the  Almighty,  it  necessarily  must 
stand  si'ire  and  be  permanent.  This  liouse  has  an  inscrip- 
tion on  it,  for  so  aippnyis,  seal,  is  frequently  understood ;  and 
this  is  evidenllv  an  allusion  to  the  ancient  temples.  Above 
the  door  of  the' temple  of  Uelplios  there  was  the  Greek  word 
It,  thou  art ;  on  which  I'lutaicli  has  written  an  express  trea- 
tise. In  many  of  tlte  Mohammedan  mosques,  the  walls  are 
covered  icith  inscriptions,  which  are  ordinarily  sentences 
taken  from  the  Koran,  relative  to  the  majesty  of  God,  or  the 
nature  of  Ilis  worship.  And  we  know  tliat  there  was  an 
/?/icr//jf/o)j  on  the  mitre  of  the  high-priest  among  the  Jews, 
viz.  rr\r\-h  wf?  kadosh  layhovuh,  "Holiness  to  the  Lord;" 
Exod.  xxviii.  'i6.  xxxix.  30. — t'ee  also  Zech.  xvi.  20.  And  this 
inscription  may  here  he  represented  as  being  made  witli  the 
*ea/of  God;  for  lie  stamps  tliis  on  all  things  belonging  to 
Himself  and  His  winship. 

But  some  suppose  Ot/'fAcof,  here  to  signify  a  contract  or 
covenant  by  wliich  two  parties  are  bound  to  fulfil  certain  con- 
ditions and'duties,  the  obligation  to  whicli,  each  lakes  on  him 
hy  sealing  the  iustruinent  with  his  seal.  Among  the  Asiatics, 
these  seals  have  scarcely  ever  any  image  or  figure  on  them, 
but  always  some  very  expressive  inscription.  I  have  seen 
many  of  these,  and  several  of  them  are  now  before  me.  The 
ticofold  inscription,  i.  e.  one  on  the  seal  of  each  party,  may 
be  "here  alluded  to:  that  on  God's  seal,  is  tyvio  Kvpioi  rovi 
ovTai  aiiTuv  The  Lord  approveth  of  them,  tliat  are  his.  That 
on  the  seal  of  his  followers,  is,  Attos"')''"  ciiro  adtKtai  was  h 
ot/oiiai^div  TO  ovofia  Kvpiov'  Let  every  one  who  nameth  the 
?iamr:  of  tlie  Lord  (every  Christian)  depart  from  iniquity. 
Thus  each  has  his  peculiar  in.scription. 

Kvpioxi,  Lord,  instead  of  'S.pts'ov,  (^hrist,  is  the  reading  of 
almost  all  the  MSf?.  of  importance  ;  and  the  principal  Ver- 
sions. 

The  Lord  knowelh]  i.  e.  Approves,  watches  over  and  pro- 
vides for  litem  that  are  I/is  true  followers.  To  this  His  fol. 
lowers  most  cheerfully  subscribe  ;  and  say.  Let  every  one  that 
nameth  this  Lord  avoid  every  appearance  of  evil. 

20.  But  in  a  great  house]  Here  the  apostle  carries  on  tlie 
allusion  introduced  in  the  preceding  verse.  As  lUe  founda- 
tion of  God  refers  to  God's  building,  i.  e.  the  whole  system 
of  Christi.-fnify  ;  so  here  the  great  house  is  to  be  understood 
of  the  same;  and  the  different  kinds  of  vessels  mean  the 
different  teachers,  as  well  as  the  different  kinds  of  mem- 
bers. In  this  sacred  house  at  Ephesus,  there  were  vessels 
of  gold  and  silver,  eminent,  holy,  sincere,  and  useful  teach- 
ers and  members ;  and  also  vessels  of  wood  and  of  earth, 
false  and  heretical  teachers,  such  ss  Jlyineneus  and  Philetus, 
and  Sheir  followers.  There  are  also  in  sucli  houses  vessels 
employed,  some  in  a  more /io)!07(/(/6/«,  others  in  aless/ion- 
ourablc  office.  To  these  lie  seems  also  to  compare  the  same 
persons. 

21.  If  a  mail  therefore  purge  himself  from  these]  He  that 
takes  iieed'to  his  ways  and  to  his  doc'lrinrs,  and  walks  with 
God,  will  separate  himself  not  only  from  all  f<U.^c  doctrine, 
but  from  all  uuc/ced  men,  and  thus  lie  sanctified  and  proper 
to  be  employed  by  the  Master  in  every  gooti  word  and  work. 
The  apostle  has  not  made  the  application  of  these  different 
similes  ;  and  it  is  very  dillicult  to  tell  what  he  means. 

22.  Flee  also  youthful  lusl.s]  Not  onl^  all  irregular  ahd 
sensual  desires,  but  pride,  ambition,  and,  above  all,  the  lust 
nf  power  ;  to  which  ni'.st  men  will  sacrifice  all  other  propen- 
sities ;  their  ease,  pleasure,  health,  &c.  This  is  the  most  be- 
witching passion  in  l^he  human  heart.  Both  in  church  and 
slate  it  is  ruinous  ;  but  particularly  so  in  the  former.  Timo- 
thy was  now  between  30  and  40  years  of  age  ;  the  very  age  in 
which  ambition  and  the  love  of  power  most  generally  prevail 
Carnn!  nlf'.i:i<tir~,  aio  thf>  sin-,  of  ynuth  :   a'rihitton  ?iicl  'h': 


charity,  peace,  with  them  that  'cull  on  the  Lord,  '  out  of  a 
pure  heart. 

2.3  But '  foolish  and  unlearned  questions  avoid,  knowing  tha. 
they  do  gender  strifes. 

24  And  "the  servarnt  of  the  Lord  must  not  strive;  but  l)« 
gentlie  finto  all  'nen,  v  apt  to  teach,  "patient, 

^.T  '  In  meekness  instructing  thosf  that  oppose  themselves; 
'  if  God  peradventure  will  give  them  repentance  *  to  the  ac- 
knowledging of  the  truth  ; 

26  And  that  they  may  '  recover  themselves  tout  of  the  snare 
of  the  devil,  who'°  aTe  taken  captive  by  him  at  his  will. 

I  1  Tim.l  4.&4.7  til  4.  Ver  ttl.  Til  3  9.-U 'ril.S.'i-v  1  Tin.  3,8,  3.  Tit. 19  — 
w  Or,  rorlieirinu  — X  fUl.S.  1.  1  Tin.. 6. 11.  1' Pet,3. 16,— y  Aci3  8 A2 -i  I  Tim. 2.4. 
Ch  a  7.   Tit.l.l.-aGr.nwnke-b  1  Tim.3.7.-cOr  lak(!n  tili.e. 

love  of  potcer,  the'sias  of  middii  age  :  covetousness unA  cark- 
ing  cares,  the  crinVes  of  old  agfe. 

Follow  righleouSniss]  Flee  from  siii  ;  pursue  goodness. 
Righteousness  ;  whatever  is  just,  hiMy,  and  innocent.  Faith  , 
(idelity  both  to  God  and  man  ;  improving  tliat  g-rade  by  which 
thy  soul  may  be  saved  :  and  faithfully  discharging  the  duties 
of  thy  office  that  thou  mayest  save  the  souls  of  others.  Cha- 
rity ;  love  to  God  and  man.  Peace  among  all  the  member^  of 
the  church;  and,  ag"faras  possible,  ^uh  alYrti^n';  but  espe- 
cially among  those  whO'  i.'rtolye  thtj  Lord  out  of  a  jiure  desire 
to  glorify  His  name. 

2?.  Foolish  and  unlearn cd  gudstions]  S6e  the  notes  on 
1  Tim.  i.  4.  iV.  7.  and  Titus  iii.  9. 

24.  'J'he  serva7il  of  the  Lord  must  not  stfivi]'  SeS  on  1  Tim. 
iii.  2.  and  S. 

2.5.  Tliose  that  oppose]  AvTtStartOcfiei'OVf.  This  seems  to 
refer  to  those  who  opposed  the  apostle's  aufhotity  ;  and  henc« 
the  propriety  of  the  allusion  io  the  rebellion  of  Ktirah  and  his 
company. — See  above. 

If  God  peradventure]  He  was  to  n^  ev^fy  means  which 
he  had  reason  to  believe  God  might  bless;  and  the  apostle, 
intimates  that,  bad  as  they  were,  they  ^'ere  not  out  of  thu 
reach  of  God's  mercy. 

26.  And  thai  they  may  recover  themselves]  The  construc- 
tion of  this  verse  is  extremely  diflicnlt;  though  the  sensn 
given  by  our  translation  is  plain"  enough.  1  shall  set  down  the. 
original",  and  the  princii'iM  tralislatlohs  in  English. 

Km  ai/ai'iji^MiTii'  ck  ttis  tov  ita(ioXov  iTayi6oi; €^oyypt)pevot  vtf' 
avTov  CIS  TO  cKCtvov  6c\itita. 

'M  itti  tfiei  rfsc  aaef  n  fro  snanrts  of  tlj?  Ucbfl.-bf  totome 

tljCi  ben  'ifOlXit  caj[)tsffl'S  at  tlS  tDlUc— NA^ickhf,  First 
translation  into  English,  1378.  .         , 

Ami  to  lurne  agayne  from  tihe  snare  of  dev^ll,  which  nr« 
holden  in  prison  of  him-  at  his  WiH. — CovERB-AiE.  First  printed 
English  Bible,  1535. 

That  they  tfiay  cnme  to  themselven  a^Oyni  out  &f  the  snare 
of  the  devyll  which  are  now  ttil.in  (if  him  at  hys  will. — E»- 
WARD  Vlth's  Bible,  by  Becke,  1549. 

And  they  may  recover  their  senses  to  perform  his  Will,  after 
being  rescued  aiivft  by  the  servant  of  the  Lord,  out  of  the 
snare  of  the  devil.— -Wakbfif,(,d  :— who  refers  avrov,  him,  tm 
the  servant  of  the  Lord,  ver.^,/^.  ^ 

And  being  caught  alive  by  him  out  of  the  snare  of  the  devil, 
they  may  awakt  to  do  his  »ij7/.— Macknight  :--*ho  reniarks 
that  niiToii,  the  relative,  means  the  servant  of  the  Lord  ;  and 
CKCivov,  the  dPiiKin.'itrative,  refers  to  God,  mentioned  ver.  15. 

1  leave  these  different  translations  with  the  reader. 

1  have  referreit  in  the  preceding  noteS,  to  inscriptions 
which  appear  on  lhi5  buiWings  and  coins  of  the  Asiatics:  such 
inscriptions  are,  in  general,  very  curious,  amJ  carry  with 
tliem  a  consitterable  show  of  piety  to  God',  in  the  acknowledg- 
ment of  His  providence  and  mercy  :  1  shall  q;<iole  tme  merely 
as  a  curiosity,  without  supposing  it  tO  be  immediately  appli- 
cable to  the  illustration  of  the  text. 

'J'here  is  extant  a  gold  circular  coin  of  the  Great  Mogul, 
Shah  Jehan,  struck  at  Delhi,  A.  H.  1062.  A.  U.  1651,  five  inches 
and  a  half  in  diameter;  on  each  side  of  this  coin  is  a  square, 
the  angles  of  which  touch  the  perijjhery ;  within  this  square, 
and  in  the  segments,  there  are  the  following  inscriptions:— 

1.  Within  the  square,  on  one  side,  Tlie  Inight  star  of  reli- 
gion, Mohammed  («  second  Sahib  Kiran)  Shah  Jehan,  the 
victorious  emperor.  2.  In  the  segment,  on  the  upper  sitle  <.f 
the  square.  The  impression  upon  this  coin  of  200  mohnm, 
was  struck  through  the  favour  of  God.  :i.  On  the  latcrirl 
.■segment  to  the  left,  Bif  the  second  Sahib  Kiran,  Shah  Jehan, 
the  Defender  of  the  Faith.  4.  On  the  bottom  segment,  May 
the  golden  countenance  from  the  srulpture  of  this  coin,  en- 
lig/ilvn  the  world.  .'S.  On  the  lateral  segment  to  the  right,  A.t 
long  as  the  splendid  face  nf  tlie  moon  is  illuminated  by  the 
rai/soflhcsunl  I.  On  the  reverse,  within  the  square,  Thera 
is  'no' god  but  God ;  and  Mohammed  is  tlie  Propbef  of  God. 
Struck  in  the  capital  of  ShnhJehanahad,  A-  H  1062.  3.  On 
the  lop  of  the  square,  /\V//g'/oH  was  illuminated  by  the  truth 
of  Abu  Beker.  3.  On  the  left  band  compartment,  llie  faith 
was  strengthened  by  the  justice  of  Omar.  4.  On  the  bottom 
comphrt'ment.  Piety  was  refreshed  by  the  modesty  and  mild- 
ness of  Olhman.  5.  Ou  the  right  hand  cimipartinent,  Th» 
ivorld' WO.S  cnlighlened  hy  the  learning  of  Aly.  On  these  in 
srriptions,  it  may  bo  just  necessary  to  observe,  that  Abu  Beker, 
Omar,  Othinan,  ami  Aly,  were  the'  four  khalif.t  who  Eucceedei' 
Mohammed.  Abu  Beker  was  the  father  of  Ayesha,  one  o.' 
>!i>hamm'''1'r.  'viv^      Orhfian,  from  whnm  thf-  Turkish  go* 

3-33 


perilous  limes  shall  lake 


II.  TIMOTHY. 


place  ill  the  taller  dayi. 


venimenl  is  sliil  called  Ihe  Ottoman  E:iipiic,  was  soa-inlaw 
of  M.jhaniiTied,  having  married  his  two  daughters,  /J«*(«/(  and 
Om-al-CaltlM'm.  And  Aly,  son  of  Aln  raleb,  Mohanimed  s 
tmcle,  wai=  also  one  of  tlie 'sons-in-law  of  Mohammed,  haying 
married  Fatima,  the  danRhter  of  his  favonrite  \w\[e  Aye^lia. 

Grotiiis  and  others  have  supposed  that  the  apostle  aUndes 
to  the  custom  of  puttinir  an  inscription  on  the  foundation-stone 
of  a  city  or  other  building,  giving  an  account  of  the  tn7ie  in 
which  it  was  founded,  built,  &c.  Sometimes,  engraved  stones 
were  placed  over  the  principaj  gates  of  cities  and  fortresses, 
particularly  in  the  East,  specil'ying  the  date  of  erection,  re- 
pairs, &c.  and  containing  some  religions  sentiment  or  verao 
from  the  Koran.  But  I  do  noi  thinli  it  likely  that  Ihe  apostle 
refers  to  any  tiling  of  this  kind.  There  appears  to  be  an  allu- 
sion here  to  the  relieUion  of  Korah  and  his  company,  against 
the  authority  of  .Moses,  Numb.  xvi.  where,  ver.  5.  it  is  said, 
the  Lord  will  show  who  are  His:  here  tlie  woi'ds  of  tlie  Sep- 
tuagint  are  nearly  the  same  that  the  apostle  uses  in  this  verse, 


cyiKo  0  0F.og  Tovs  ovTOi  avrov.  God  knoweth  or  approveth  oj 
them  that  are  His.  And  the  words  in  ver.  26.  Depart  from 
the  leiils  of  these  icicked  men.  are  similar  to  those  of  the  apos- 
tle, Let  every  one  that  namelh  the  name  of  the  Lord  depart 
from  iniquity.  Wc  may  therefore  take  it  for  granted,  thai 
those  false  teachers,  the  chief  of  whom  were  Hymeneiis  and 
Phifetus,  had  risen  up  against  the  authority  of  St.  Paul ;  and 
he,  in  elTect,  informs  Timothy  here,  that  God  will  deal  witli 
liter/i  as  he  did  with  Korah,  Uathan,  and  Abiram,  and  their 
company.  And  as  the  true  Israelites  were  to  separate  them- 
selves from  the  tents  of  those  loicked  men  ;  so  he  and  the  be- 
lievers at  Ephesus  were  to  hold  no  sort  of  communion  with 
tliose  workers  of  iniquity.  This  subject  he  farther  illustrates 
by  a  contract  between  two  parties,  each  of  which  sets  his  seal 
to  tlie  instrument,  tlie  seal  bearing  the  motto  peculiar  to  the 
party.  This  I  conceive  to  be  the  meaning:  but,  the  common 
mode  of  interpretation  will,  it  is  probable,  be  most  commonly 
followed. 


CHAPTER  HI. 
Daneerovs  times  in  the  latter  days,  from  the  apostncy  and  irickedness  of  men,  of  whom  an  affecting  description  is  given, 
]— 7.  It  shall  happen  to  them  as  to  Jannes  and  Janibres,  who  withstood  Moses,  8,  9.  The  apostle  speaks  of  his  persecu- 
tions and  sufferings,  and  shows,  that  all  those  who  will  live  a  godly  life,  must  suffer  persecution,  10—12,  because  evU 
men  and  seducers  will  wax  icorse  and  worse,  13.  Timothy  is  e.vhorled  to  continue  in  the  truths  he  had  received,  having 
known  the  Scriptures  from  a  child.,  14,  15.  All  Scripture  is  given  by  Divine  inspiration,  10,  17.  [A.  M.  cir.  4069.  A.  D. 
65  or  60.    A.  II  C.  818.     An.  Imp.  Ner.  Cmsar.  Aug.  V2.] 


rriHIS  know  also,  that  "  in  the  last  days  perilous  times  shall 
Si    come. 

2  For  men  shall  he  ^  lovers  of  their  ownselves,  ■"•  covetous, 
•i  boasters, '  proud,  '  blasphemers,  s  disobedient  to  parents,  uu- 
thankful,  iinlioly, 

3  I'  Without  natural  airertion,  i  truce-breakers,  k  false  accii- 
Kers,  '  incominent,  fierce,  despisers  of  those  that  are  good, 

•!  " Traitors,  heady,  high-minded,  "lovers  of  pleasures  more 
han  lovers  of  God  ; 

iilTim.4  1  ('h.4.3.  SPelS^  .Toll  a  9.  IR  .Inde  18.— h  Phil.3  91.-C  ^Pot  3.3  — 
A  .lude  16. -e  I  Tii.1,6  4.— f  I  Tim.l.fi".  2  Per. -^  12.  Ju'le  10.— s  Roni.l.30.-h  Rom. 
\.?A.-\  Or,  iimkebMes  -k  Til. 8.3— 1  1  Pel.S.S -ni  2Pel.3.10. 


5  Having  a  form  of  godliness,  but  "denying  the  power  there- 
of :  P  from  such  turn  away. 

6  For  '  of  this  sort  are  they  which  creep  into  bouses,  and  lead 
captivesilly  women  laden  with  sin^  led  away  with  divers  lusts, 

7  Ever  learning,  and  never  able  "■  to  come  to  the  knowli-dge 
of  the  truth. 

8  ^  Now  as  Jannes  and  .lambres  withstood  Moses,  so  do  these 
also  resist  the  trutli  :  'men  of  corrupt  minds,  "reprobate 
V  concerning  the  faith- 

13,  Sec.    .lii.lcj,  19.-0  I  Tim  5.8      Tii  I,  Ifi.^p  2  Tlicsj  3  i'.. 


nPIiil  3.19.  SPei.S 
1  Trni  (.5— q  Matt  a 
uKo:ii.I.-.>8.  iCor.i: 


Tit.i.ic— V  Or,  ofnnj.ia- 


NOTES.— Verse  1.  Tn  the  last  days'\  This  often  means  the 
(lays  of  the  Messiah;  and  is  sometirries  extended  in  iu?  signiti- 
cation  to  the  dcslruction  of  Jerusalem,  as  this  was  properly 
the  last  days  of  the  Jewish  state.  But  the  phrase  may  mean 
any  future  time,  whether  near  or  distant. 

2.  For  men.  s/iall  be]  The  description  in  this  and  the  fol- 
lowing verses,  tlic  Papists  apply  to  tlie  Protestants;  Ihe  Pro- 
testants, in  their  turn,  apply  it  to  the  Papists;  Schocttgen  to 
the  Jews;  and  others  to  heretics  in  general.  There  have 
been  botli  teachers  and  people  in  every  age  of  the  church,  and 
in  every  age  of  the  world,  to  whom  thesi?  words  may  be  most 
legitimately  applied.  Both  Catholics  and  Protrsiants  have 
heen  lovers  of  their  ownsnlves,  &c.  but  it  is  prnb.ible  that  the 
iiposlle  had  some  particular  age  in  view,  in  which  there  should 
nppear  some  very  essential  corruption  of  ("hristianity. 

Lovers  of  their  ownselves]  'i'tXuvroi,  selfish,  sta-dious  of 
their  own  interest,  and  regardless  of  the  welfare  of  all  man- 
kind. 

Covetous]  ^■iXapyvpot,  lovers  of  money,  because  of  the  in- 
fluence which  riches  can  procure. 

Boasters]  AXa^ovci,  vain-glorious,  self-assuming ;  valuing 
themselves  beyonii  all  others. 

Proud]  t-aeprtiiavoi,  airy,  light,  trifling  persons;  those  who 
love  to  make  a  show ;  who  are  all  outside;  from  virep,  above, 
and  (fiaivw,  to  show,  or  appear.  1 

Blasphemers]  BXacnprjiioi;  those  who  speak  im2nously  oil 
God  and  sacred  things;  anil  injuriously  o{  man. 

Disobedient  in pa.renls]  rovsvaiv  aizsiOm.  Headsti-ong  chil- 
dren, whom  their  parents  cannoi  persuade. 

Unthankful]  Ax'ip'T^^'t  persons  without  grace,  or  grace- 
fu'r.oss;  who  think  they  have  a  right  to  the  services  of  all 
men  ;  yet  feel  no  obligation,  and  consequently  no  gratitude. 

Unholy]  kvoaiut;  without  piety;  having  no  heart-reve- 
rence for  God. 

3.  Without  natural  affection]  Aropyot ;  without  that  affec- 
tion which  parents  bear  to  their  young ;  and  which  the  youtig 
bear  to  their  parents.  An  affection  which  is  common  to  every 
class  of  animals:  consequently,  men,  without  it,  are  worse 
than  Irules. 

Truce-breakers]  AT-j'iv6ot,  from  a,  negative,  and  cvovSri, 
a  libation,  because  in  making  treaties,  libations  both  o( blootl 
and  wijie  were  poured  ou*  The  word  means  those  who  are 
hound  by  no  promise;  lield  by  no  engagement:  obliged  by  no 
oath.  Persons  who  rfeadily  promise  any  thing,  because  they 
never  intend  to  perform. 

False  accusers]  Aia/?oXoi,  devils:  but  properly  enough 
rendered /a/«e  accusers;  for  this  is  a  principal  work  of  the 
devil.  Slanderers;  striving  ever  to  ruin  the  characters  of 
others. 

Incontinent]  AKparci;,  from  a,  negative,  and  Kparoq,  pnicer. 
Those  who,  having  sinned  away  their  power  of  self  govern- 
inenl,  want  strength  to  govern  their  appetites ;  especially  those 
who  are  slaves  to  uncleanness. 

Fierce]  Avrtpepni;  from  a,  negative,  and  r;pi:p"S,  mild  or 
gentle.  Wild,  impetuous;  whatever  is  conirnry  lo pliability 
iind  gentleness. 

Despisers  of  lliose  tliat  are  good]  A<iii\aya9:it:  not  lovers 
lif  good  men'    Here  is  a  remarkable  advantage  of  llic  O'rec/c 


over  the  English  tongue:  one  wordol  the  former,  expressing 
five  or  six  of  the  latter.  Those  who  do  not  love  the  good^ 
must  ho  radically  bad  themselves. 

4.  Traitors]  Upohrai  i  from  irpo,  before,  and'  dtSaiti,  to  d-e- 
liver  up.  Those  who  defivcr  up  to  an  'eneiny,  the  person  wlu> 
has  put  his  life  in  their  hands ;  such  as  the  Scots  of  1643,  wlv> 
delivered  up  into  the  hands  of  his  enemies,  their  unfortuiiaii 
counti'yman  and  king,  Charles  tlie  First;  a  stain  which  no 
lapse  of  ages  can  wipe  out. 

Heady]  YlpoTrcTCig ;  from  Trp'),  forwards,  nnd  .Tirrrai,  to  fall ; 
headsiroiig,  precipitate,  rash,  inconsiderate. 

High  minded]  T£TV((>apevni;  from  rnfos,  smoke;  the  fi'ivo- 
Inusly  aspiring;  those  who  are  full  of  themselves,  aaid  empty 
of  all  good. 

Lovers  of  pleasures  more  than  lovers  of  God]  This  is  ner- 
vously and  beantifully  expressed  in  the  Greek,  ijiiXn^ovit  /my- 
\ov  rj  0iXo9£Oi,  lovers  of  pleasure,  rather  than  livers  of  God  ; 
i.  e.  pleasure,  sensual  gratification,  is  their  god;  and  this  they 
love  and  serve;  God  they  do  not. 

5.  Having  a  form  of  godliness]  The  original  v/ord  iwp'jt'i)- 
nii  signifies  ^.draught,  sketch,  or  summary,  and  will'  apply 
well  to  those  who  have  all  their  religion  in  their  creed,  con- 
fession of  faith,  catechism,  bodies  of  divinity,  &c.  while  des- 
titute of  the  life  of  God  in  tVieir  souls;  and  are  not  only  desti- 
tute of  this  life,  but  deny  that  such  life  or  power  is  here  to  be: 
experienced  or  known.  They  have  religion  in  their  creed, 
but  none  in  their  hearts.  And  perhaps  to  their  summary 
they  add  a  decent  round  of  religious  observances.  Fro7n  sucli- 
turn  away  ;  not  only  do  not  imitate  them,  but  have  no-  kind 
of  fellowship  with  them :  they  arc  a  dangerous  people ;  and 
but  seldom  suspected,  because  their  outside  is  fair. 

6.  For  of  this  sort  are  they]  He  here  rcfei-s  to  false  teach- 
ers, and  their  insinuating  manners,  practising  upon  weak 
women,  who,  seeing  in  them  such  a  semblance  of  piety,  en- 
tertain them  with  great  eagerness,  and  at  last  become  parta- 
kers with  them  in  their  impurities.  Among  the  Jews  Uiere- 
are  remarkable  cases  of  this  kind  on  record;  and  not  a  few- 
of  them  among  the  full-fed  monks  of  the  Uomish  church. 
But,  iu  what  sect  or  party  have  not  such  teachers  been  oceai- 
sionally  found? 

7.  Hi-er  learning]  From  their  false  teachers;  and  never 
able  to  come  to  the  knowledge  of  the  truth ;  because  that  teach- 
ing never  leads  to  the  truth:  for,  although  there  was  a  form 
of 'godliness,  which  gave  them  a  sort  of  authority  to  teach; 
yet  as  they  denied  the  power  of  godliness,  they  never  could 
bring  their  votaries  to  the  knowledge  of  the  saving  power  oX 
Christianity. 

Tliere  are  many  professors  of  Christianity  still,  who  answer 
the  above  description.  They  hear,  repeatedly  hoar,  it  may  be, 
good  sermons;  but  as  thf-y  seldom  meditate  on  wHat  they 
hear,  they  derive  little  profit  from  the  ordinances  of  God: 
tliey  have  no  more  grace  note  than  tliey  had  several  years  ago, 
though  hearing  all  the  while;  and  perhaps,  not  wickedly  de- 
parting from  the  Lord,  they  do  not  medilate;  they  do  not 
Ihink  ;  they  do  not  reduce  what  they  hear  to  practice;  there- 
fore, even  under  Ihe  preaching  of  an  apostle,  they  could  not 
become  wise  lo  salvation. 

e.  A'c.'c  as  Jannes  and  Jambrcs  icillutood  Moses]  Thia  rs 


T%e  apostle  speaks  of  his  CHAPTER  111. 

9  But  thoy  shall  proceed  no  farther :  for  their  folly  shall  be 
jnaiiifest  unto  all  men,  w  as  theirs  also  was. 

10  "  But  y  thou  hast  fully  known  my  doctrine,  manner  of  life, 
purpose,  faith,  longsulferiiig,  charity,  patience, 

1 1  Persecutions,  afflictions,  which  came  unto  ine  '•  at  Antioch, 
"at  Iconium,  ^at  Lystra  ;  what  persecutions  I  endiu-ed :  but 
'  out  of  ihem  all  the  Lord  delivered  me. 

12  Vea,  and  <>  all  that  will  live  godly  in  Christ  Jesus  shall  suf- 
fer persecution. 

13  '  But  evil  men  and  seducers  shall  wa.x  worse  and  worse, 
deceiving,  and  being  deceived. 

wEicoa.T.ia.&S.lS  &9.1I.— xl'liil.a.iH.  l  Tim  4  r..— y  Or,  thou  Ijnsl  l.ecna.lili- 
gfnl  follower  of  -i  Acis  13.  45,  50.— u.  Acts  U.  L',  5.— b  Ads  14.  19,  &c.— c  Psalm  34. 
19.  2 Cor  1. 10.  Oil. 4.7. 

fers  to  the  history  of  tlie  Egyptian  magicians,  given  in  Exod. 
vii.  wliere  see  t'.e  notes,  and  particularly  tlie  concluding  ob- 
servations at  the  end  of  that  chapter,  where  several  tilings  ate 
said  concerning  these  two  men. 

Men  of  corrupt  miruls]  It  appears  as  if  the  apostle  were  re- 
ferring still  to  some  Judaizing  teachers,  who  were  perverting 
the  church  willi  their  doctrines,  and  loudly  calling  in  ques- 
tion the  autliority  and  doctrine  of  the  aposile. 

Reprobate  concerning  the  faith.]  ASoKipint,  uniliscerning, 
or  untried  ;  they  are  base  metal,  unstamped  ;  and  should  not 
pass  current,  because  not  standard.  This  metaphor  is  fre- 
quent in  the  Sacred  Writing. 

9.  But  the;/  shall  proceed  no  farther]  ?uch  feashing  and 
teachers  shall  never  be  able,  ullimaleli/,  to  prevail  against 
the  truth  ;  for  tlie  foundation  of  God  slaiideth  sure. 

Their  folly  shall  hr.  manifest]  As  theScriptm-es,  which  arc 
the  only  rule  of  morals  and  doctrine,  shall  ever  be  preserved: 
60,  sooner  or  later,  all  false  doctrines  sliall  be  tried  by  them  : 
and  the  folly  of  men,  setting  up  their  wisdom  against  the  wis- 
dom of  God,  must  b(>.come  manifest  to  all. — False  doctrine 
<caniiot  prevail  long,  where  the  Sacred  ^-criptures  are  read  and 
fliidicd.  Error  prevails  only  where  the  book  of  God  is  with- 
held from  the  people.  The  religion  that  fears  the  Bible  is  not 
the  religion  of  (Jod.  Is  Popery  or  Protestantism  this  re- 
ligion 1 

10.  'Phoit  hast  fully  fcnown  my  doctrine]  And  liaving  long 
liad  the  opportunity  of  knowing  me,  the  doctrine  I  preached, 
my  conduct  founded  on  tliess  doctrines,  the  ohject  1  have  in 
\'i>'\v  by  my  preacliing,  n\y  fidelity  to  God  and  to  my  trust,  my 
long-suffering  with  tbose  who  walked  disorderly,  and  o))pos- 
ed  themselves  to  the  triitli,  and  did  what  they  could  to  lc;;sen 
my  authority,  and  render  it  suspected  :  my  lore  to  them  and 
!o  the  world  in  genejal,  and  my  patience  in  all  my  adver- 
sities ;  thou  art  capable  of  judging  b:-'tween  me  and  the  false 
teachers,  and  can.st  easily  discern  the  ditierence  between  their 
doctrines,  conduct,  motives,  temper,  spirit,  &c.  and  mine. 

11.  Persecnriona — iphich  caine  unto  vie  at  Antioch]  The 
j4«//cie/unt^ntioned  here  w.as  Antioch  in  Pi.sidia,  to  which  place 
Paul  and  Barnabas  came  in  their  first  apostolic  progress;  and 
where  I'aul  delivered  that  memorable  discourse  which  is  pre- 
served ill  tlie  13l',i  clinpterof  Acts,  ver.  16—4.3.  In  this  city  it 
is  said,  the  Jetrf)  stirred  up  tlie  devout  and.  hononral/le  wo- 
men, and  the  chief -men  of  the  city,  and  raised  persecution 
/igainst  Paul  and  Darn  abas,  and  ejpellcd  Ihem  out  of  their 
cuiists  ;  hut  they  shook  off'  the  dusi  of  their  feel  against  them, 
find  came  to  Iconium.  Acts  .xiii.  oO — 52.  Here,  there  uhis  an 
assault  made  both  of  the  Geniiles  and  also  of  the  Jetes  with 
their  rulers,  to  treat  Ihem  despitefully,  and  to  stone  them,  and 
they  lied  unto  Lystra  and  Derbe ;  and  there  came  thither  cer- 
tain Jews,  irho  persuaded  the  people  ;  and  having  stoned 
Paul,  drew  him  out  of  the  city,  supposing  he  had  been  dead. 
The  historian  inforniK  us  that  his  life  was  miraculously  re- 
ftored,  and  that  he  departed  thence,  nnd  came  to  Derbe,  and 
afterwards  returned  to  Lystra,  Iconium,  and  Antioch,  where 
they  had  lately  been  so  grievously  persecuted. — .See  Acts  xiv. 
T),  6,  19 — 21.  These  are  the  persecutions,  &c.  to  v.'hich  the  apos- 
tle alludes ;  and  we  find  that  he  mentions  them  here  precisely 
in  the  same  order  in  which  according  to  the  relation  of  St. 
Luke,  thoy  occurred.  Now,  it  is  said  here,  that  TimnlUy  ful- 
ly knew  all  these  things;  and  we  may  naturally  suppose  iliey 
could  not  be  imknnwn  to  him,  when  it  is  evident  he  was  eitlier 
a  native  of,  or  resided  hi,  those  parts  :  for,  when  the  apostle, 
some  time  after  the  above,  visited  Derbe  and  Lystra,  behold,  a 
certain  disciple  was  there,  named  'I'imotheus.  well  reported 
of  by  the  brethren  that  tcere  at  Lystra  and  Iconium.  Ads 
xvi.  1.  As  these  tilings  hajipened  in  his  own  neighbourhood, 
Timothy  musthave  known  them ;  for  a  person  whohad  such  a 
religious  education  as  he  had,  could  not  be  unacquainted  with 
these  persecutions,  especially  as  we  may  believe  that  his 
mother  and  grandmother  had  been  converts  to  (Christianity  at 
tliattime.  See  several  useful  remarks  in  Dr.  Palcy's  llorce 
PaulinfB,  on  these  circumstances,  p.  312. 

12.  All  that  will  live  godly]  So  opposite  to  the  sjiirit  and 
practice  of  the  world  is  the  whole  of  (Christianity,  that  he  who 
gives  himself  entirety  up  to  God,  making  the  Holy  Scriptures 
the  rule  of  his  word^!  and  actions,  will  be  less  or  more  reviled 
<uid  persecuted.  -'Jf  religion  gives  no  quarter  to  vice,  the 
vicious  will  give  no  quarter  to  reli,Mon  and  its  professors." 

13.  Evil  men  and  seducers  shall  irax  worse]  They  will 
yet  go  on,  for  a  season,  deceiving  themselves  and  deceiving 
others  ;  but,  by  and  by,  their  folly  irill  brromc  manifest  to  all, 
ver.  9.  The  word  )oi/r.-f,  which  we  render  sedwcerj,  signifies 
juggler:',  prrtcnderi  to  mngicot  rnf.^ ;  probibly  jiersons  deal- 


persecutions  and  snff'crlngi. 


14  But  'continue  tho',t  in  the  things  which  tlici  hast  learned 
and  hast  been  assured  of,  knowing  of  whom  Uiou  hast  learn- 
ed them  ; 

15  And  that  from  a  child  thou  hast  known  ^  the  Holy  Scrip, 
tores,  which  are  able  to  make  thee  wise  uuto  salvation  througli 
faith  which  is  in  tJhrist  Jesus. 

1(5  h  .\!1  scripture  is  given  by  inspiration  of  God,  'and  is  pro- 
fitable for  doctrine,  for  reproof,  for  coircction,  for  instruction 
in  righteousness  : 

17  kThat  the  man  of  God  maybe  perfect,  '  thoroughly  ■"  fur- 
nished unto  all  good  works. 

'lPsa.14  19.  AnsH.Sa.  Miut.IG.2l.  .Io-h.ir.l4.  ICor.iri.l9.  1  The's.:?.3.— 
e(!'lhcss?  It.  lTini.4.1.  Ch.'-'.  Ili-fC'h.  l.K'.fcL"  e.-s  .l"hu  5.39. -h  i  Pel.  1.211, 
■i\.—\  Koin.lD.4.— k  1  Tiin.6.1 1.— 1  Or,  pclociej.-lii  Lli.ii.iil. 

ing  in  false  miracles ;  with  whom  the  church,  in  all  ages,  has 
been  not  a  liLtlo  disgraced. 

14.  But  continue  thou]  No  man,  however  well  instructed 
in  the  things  of  God,  or  grounded  in  Divine  grace,  isoutof  the 
reach  of  lemptr.tion,  apostacy,  and  final  ruin  :  lience  the  ne- 
cessity of  watching  unto  prayer,  depending  upon  Cod,  con- 
tinuing ill  the  faith,  and  persevering  unto  the  end. 

15.  JProm  a  child  thou  hast  knoicn  the  Holy  Scriptures] 
The  early  religious  education  of  Timothy,  lias  been  already 
Eufiiciently  noticed,  see  chap.  i.  5.  and  ttie  Preface  to  the  first 
epistle.  St.  Paul  introduces  this  circumstance  again  here,  for 
the  confirmation  of  Timothy's  faith.  He  had  learned  the  doc- 
trines of  Christianity  from  a  genuine  apostle  ;  and  as  Christi 
anity  is  founded  on  the  law  and  tlie  prrpliets,  Timothy  was 
able  to  compare  its  doctrines  with  all  tliat  had  been  typified 
and  predicted,  and  consequently  was  assured  that  the  (ichris 
tian  religion  was  true. 

Able  to  make  thee  wise  unto  salvation]  The  apostle  is  here 
evidently  speaking  of  the  Jewish  iicriptures;  and  he  tells  us 
Vti'aX.  they  are  aide  lo  make  us  wise  -unto  salvation,  provided 
we  havcfailh  in  Jesus  Christ.  This  is  the  simple  use  of  tl:(; 
Old  'I'estament.  No  soul  of  man  can  be  made  wise  unto  sal- 
vation by  it,  but  as  he  refers  all  to  Christ  Jesus.  The  Jeut» 
are  unsaved,  though  they  know  these  Scriptures,  because  they 
believe  not  in  (Jhrist :  for  Christ  is  the  end  of  the  law  for  the 
justification  of  all  that  believe. 

10.  All  scripture  is  given  ly  inspiration  of  God]  This  sen 
tence  is  not  well  transl.ited  ;  tlie  original,  nana  ypa(bri  Bcottvcv 
S-o;,  w</)tX(/ios  irpos  6iSaiTKa\iai',  k.  t.  X.  should  be  rendered, 
Every  writiyig  divinely  inspired,  is  profitable  for  doctrine, 
&c.  The  particle  Kai,  and,  is  omitted  by  almost  all  the  Ver- 
sions, and  many  of  the  Fatliers ;  and  certainly  does  not  agree 
well  with  the  text.  The  apostle  is  l-,ere,  beyond  all  controversy, 
speaking  of  the  writings  of  the  Old  Testament  ;  which,  be- 
cause they  came  by  Divine  inspiration,  he  terms  the  Holy 
Scriptures,  ver.  15.  and  it  is  of  them  alone  that  this  passage 
is  to  be  understood  :  and  altliough  all  the  New  Testament 
came  by  as  direct  an  inspiration  as  the  Old  ;  yet,  as  it  was  not 
collected  at  that  time,  nor  indeed  complete,  tiie  apostle  cotdd 
have  no  reference  to  it. 

Tlie  doctrine  of  the  inspiration  of  the  Sacied  Writings  has 
been  a  subject  of  much  discussion,  and  even  controversy, 
among  Cliristiai»s.  Tliere  are  two  principal  opinions  on  the 
stibject — 1.  'Vhat  every  thought  and  icord  were  inspired  by 
(iod ;  and  tliat  the  writer  did  notiiing  but  merely  write  as 
tht!  Spirit  dictated.  2.  That  Cod  gave  the  whole  matter,  leav- 
ing the  inspired  writers  to  their  oirn  language ;  and  hence 
the  great  variety  of  style  and  different  modes  of  expression. 
But  as  I  have  treated  this  subject  at  large  in  my  Introduction 
to  the  Four  Go.'ipels,  a7id  Acts  of  the  Apostles,  I  must  refer 
the  reader  to  that  work. 

Is  profitable  for  doctrine]  To  teach  the  will  of  God,  and  to 
point  out  Jesus  Christ  till  lie  should  come. 

Fur  reproof]  To  convince  men  of  the  truth  ;  and  to  con- 
fou7id  those  who  should  deny  it;  particularly  the  Jews. 

For  correction]  IIpoj  ctntnopducrtv,  for  restoring  things  to 
their  proper  uses  and  places  :  correcting  false  notions  and 
mistaken  views. 

Instruction  in  rigliteotisness]  IT.nof  -naiiciav  rriv  tv  iiKato- 
(Tui/i;.  For  communicating  all  initiatory  religious  knowledge  ; 
for  'schooling  mankind.  All  this  is  perfectly  true  of  the  Jew- 
ish Scriptures  :  and  let  faith  in  Christ  Jesus  bo  added,  set; 
ver.  15.  and  then  all  that  is  spoken  in  the  following  veree  will 
be  literally  accomplished : 

1 7.  That  the  man  of  God]  The  preacher  of  righteousness,  the 
minister  of  the  Gospel ;  the  person  who  derives  his  commis- 
sion from  God  ;  and  always  appears  as  His  herald  and  servant. 

May  be  perfect]  Xpring,  from  now,  to./t<  or  adapt.  It  pro- 
perly signifies  an  integer,  or  whole  number,  in  arithmetic; 
to  which  nothing  needs  to  be  added  to  make  it  complete. 

Thorotighly  furnished]  ^IripTiajxEvoi.  from  el-  intensive, 
and  apTuii,  complete  ;  see  above.  Not  only  complete  in  him- 
self, as  to  his  integrity,  religious  knowledge,  faith  in  Jesus, 
and  love  to  God  and  man;  but  that  he  should  have  all  thosK 
qualifications  wh'ich  are  necessary  to  complete  the  character, 
and  ensure  the  success,  of  a  preacher  of  the  (Jospel.  Timothy 
was  to  leach,  reprove,  correct,  and  instruct  others;  and  was 
to  be  to  them  a  pattern  of  good  works. 

From  what  the  apostle  says  here  concerning  the  qualifica- 
tions of  a  Christian  minister,  we  may  well  e.xclaim,  Who  in 
capable  of  these  things  7  Is  it  such  a  person  as  has  not  intel- 
lect siitTicient  lor  a  common  trade  or  calling?  No.  A  preacher 
cf  the  (;o:--.pel  ?hould  br  a  man  of  the  soundest  sen.^e,  the  most 

•325 


Timothy  is  charged  to  be 


II.  TIMUTHY 


riiltivated  mind,  the  most  extensive  experience  ;  one  wlio  is 
deeply  taught  of  God  ;  and  who  has  dqoply  sfiidied  man  ;  one 
who  had  prayed  much,  read  much,  and  studied  mucli  ;  one 
Who  takes  up  his  work  as  from  OoiJ,  dops  it  as  before  God, 
and  refers  all  to  the  glory  of  God^  one  who  abides  under  the 


diligent  in  and  out  uf  season 

inspiration  of  the  Almighty,  and  who  has  hidden  the  word  ol 
God  in  his  Jieart,  that  he  might  not  sin  against  Him.  No  mi- 
nister formed  by  man,  can  ever  be  such  as  is  required  here. 
The  school  of  Christ,  and  th^t  alune,  can  ever  form  such  a 
preacher. 


CHAPTER  IV. 

Vhe  apostle  solf.>n»ly  char/^fs  Timothy  to  he  diligent,  incessant,  and  faithful  in  his  preaching;  to  watch,  svjfer  patiently, 
and  give  full  proof  of  his  n/inisiry,  1 — tj.  He  predicts  his  own  approaching  death,  and  expresses  tlie  strongest  confi- 
dence of  lieing  eternally  happy,  15—8.  liesires  J'imothy  to  comp  and  see  l/tm  ;  shotbs  that  several  /fidforsa/ccn  him,  that 
others  were  gone  to  different  districts,  and  that  he  had  only  Ln/ce  irith  him,  9 — 12.  Desires  him  to  bring  the  cloak,  books, 
and  parchments,  xchicii  he  liad  left  at  1'roas,  13.  Of  Alexaitder  the  coppersmith's  pppositioti,  14,  15.  7'ells  Timothy  liow  he 
7cas  deserted  Inj  all  irl'ieii  obliged  to  make  his  first  defence  before  Nero  ;  how  God  supported  him,  and  the  confidc^ice  icit/i 
irhich  he  was  inspired,  IG — 18.  Salutations  to  different  persons  at  Uphcsus ;  and  from  different  persons  at  Rome,  19 — 21. 
The  apostolical  benediction,  22.     [K.  M.  cir.  4069.     A.  D.  65  or  66.     A.  U.  C.  818.    An.  hnp.  ISeroniS  Gies.  Aug.  12.] 


1"  CHARGE  tJiee  tlierefore  before  God.  and  the  Lord  Jesus 
Christ,  ^  who  shall  judge  the  quick  and  llie  dead  at  his  ap- 
pearing and  his  kingdom  ; 

2  Preach  the  word  ;  be  instant  in  season,  out  of  seasoij ;  re- 
prove, '  rebnkc,  d exhort  with  all  long-suffering  and  doctrine. 

3  ^  for  tlie  time  will  come  when  they  will  not  endure  f  sound 
doctrine;  *  but  after  their  9.\yn  lusts  shall  they  heap  to  them- 
selves teachers,  having  itching  ears^ 

4  And  they  shall  turt^  avvay  their  ears  from  the  truth  ;  and 
h  shall  be  turned  unto  tables. 

»l  Tim  P.ol&fi  m.  Ch.'>.'i.~nAns  in.  tt-c  I  Tim.  T.  31,  Tit  MP.  51.5.15  — 
<ll  Tim.4.13.-eCh.^-l--f  I  Tim  I  10,-^  Ch.3.li.— ^  1  Tim.l.4.4i  4.7.  Til.1.14.— 
iCh.l.8.tS.3.-k  Acisgl.P.  Epli.4.11.  ' 

NOTES.— Verso  1.  /  charge  thee  therefore  before  God] 
Whose  herald  thnn  art.;  and  before  the  Lord  Jesus  Christ, 
whose  salvation  thou  art  to  proclaim ;  and  who  is  coming  to 
judge  the  irnrld ;  all  that  shall  be  found  then  alive,  and  all 
that  have  died  from  tJie  foundation  of  the  world  ; 

2.  Preach  the  word]  Krjpv^ov  tov  \oyuv,  proclaim  the  doc- 
trine, the  doctrine  of  jRhrisI  crucified  for  the  sins  of  the  whole 
world  ;  the  doctrino  that  the  Gentiles  are  invited  to  be  fcllo\v- 
heirs  with  the  .lews  :  and  that,  for  Jews  and  Gentiles,  there  is 
no  salvation  hut  by  fai/h  in  Christ. 

Be  instant  in  season  and  out  of  season]  En'i^rjSt  eVKaiptog, 
nKnipio;.  He  urgent,  whetlier  the  times  be  prosperous  or  ad- 
verse, whenever  there  is  an  opportunity  ;  and  when  there  is 
■jione,  strive  to  make  one.  The  Judge  is  at  the  door  ;  and  to 
every  man  eternity  is  at  hand  !  Wherever  tliou  meetest  a 
sinner,  speak  to  him  tlje  word  of  reconciliation.  Do  not  be 
contented  with  stated  times  and  accustomed  places  merely ; 
all  time  and  place  belong  to  God,  and  are  proper  for  His  work 
Wherever  it  can  be  done,  there  ii  should  be  ilone.  Satan  will 
omit  neither  time  nor  place  where  he  can  desiroy.  Omit  thou 
none  where  thou  mayest  be  the  instrument  of  salvation  to  any. 

Reprove]    EXcj^ov,  /:onfute  the  false  teachers. 

liebu/ce]  Kmrtiiriaov,  reprove  cuttingly  and  severely  those 
who  will  not  abandon  their  sins. 

Exhort]  llapaKaXeaoi',  comfort  the  feeble-minded,  the  diti]- 
dent,  and  the  templed. 

With  all  long-siiffering]  In  reference  to  each  and  all  of 
these  cases. 

And  doctrine]  The  differpnl  modes  of  teaclting  suited  to 
each. 

.S.  for  the  time  trill  come]  There  is  a  time  coming  to  the 
church  when  men  will  not  hear  the  practical  truths  of  the 
Gospel  ;  when  they  wjJJ  prefer  speculative  opinions,  which 
♦■ither  do  no  good  to  the  soul,  or  corrupt  and  d(^stroy  it,  to  that 
wholesome  doctrine  of  •'  Deny  thyself,  take  up  thy  cross,  and 
loUow  me,"  which  Jesiis  Christ  lias  left  in  His  church. 

But  after  their  own  lust.t]  For  these  they  will  follow,  and 
hate  those  preachers,  and  that  doctrine,  by  which  they  are  op- 
posed. 

Shall  they  heap  to  themselves  t,earhers]  They  will  add  one 
teacher  to  another,  nni  and  gad  about  after  all,  to  tind  out 
liiose  who  insist,  not  on  the  necessity  pf  bearing  the  cross,  of 
being  cnicilied  to  the  wt)rld,  and  of  liaving.tlie  mind  that  Avas 
in  Jesus.  In  this  dispo.<ii,tion,  interested  men  often  find  their 
ticcount ;  they  set  up  for  .teachers,  "  and  widen  and  strew 
with  flowers  the  way  down  ,to  eternal  ruin  ;"  taking  care  to 
pooth  the  passions,  and  tlatter  the  vices,  of  a  trilling  suprrli- 
cial  people. 

Having  itching  enr.i]  Er.dlei^s  cariosity  ;  an  insatiable  de- 
sire of  varietit  :  and  they  get  their  ears  tickled  with  the  lan- 
guage and  accent  of  the  person,  .aipandoning  the  good  and 
faithful  preacher  for.the^?(e  spe.iker- 

4.  And  they  shall  turn  away  their  ears  from  the  truth]  The 
truth  strips  them  of  their  .vices,  sacrifices  their  idols,  darts  its 
lightnings  against  their  easily  besetting  sins,  and  absolutely 
requires  a  conformity  to  a  crucified  Christ;  therefore  they 
turn  their  ear  away  from  it. 

And  shall  he  turned  untofahlfls]  Believe  any  kind  of  stuff 
and  iionKense  ;  for,  as  one  has  justly  observed,  "Those  who 
reject  the  truth  are  abandoned,  by  the  just  judgment  of  God, 
to  credit  the  moat  degrading  nonsense."  This  is  remarkably 
the  case  with  most  DeistF  ;  their  creed  often  exhibits  what  is 
Krossly  absurd. 

."),  tint  fontcli  thou  in  nil  tilings]  It  is  possible  to  be  over- 
fiiUeu  ii)  a  fault  ;  lo  nejjjfi-.t  one's  duty,  and  to  lose  one's  soul 
\Vtitrhing  (into  prayer  prevents  all  these  evils. 

lindai  e  afflictions]    l.<\.  no  sufleriiigs  aflrigllt  thcc  ;  nor  let 

3;i6 


5  But  watch  tliou  in  all  things,  'endiir.e  afflictions,  do  the 
Work  of  It  an  evangi-list, '  make  full  proof  of  thy  ministry. 

6  For  "'  1  am  now  ready  to  be  offered,  and  the  lime  of  "  my 
departure  is  at  hand. 

7  °  I  have  fought  a  good  fight,  I  h<ivc  finished  my  course,  1 
have  kept  the  failli  : 

8  Henceforth  lliore  i.s  laid  up  for  me  P  a  crown  of  righteous- 
ness, wliich  the  Lord,  the  righteous  Judge,  shall  give  me,  ^  at 
that  day  :  and  not  to  me  only,  l)ul  urjto  all  them  also  that  love 
his  appearing. 

10r,f..ir.l,  Rom  15.19.  Cnll.rS.Sc  4.17.— m  Phil  S.I7.-i>  Phil.  I.??,  .'^eo'jrpt  I. 
!4— ol  Cor.!l.^;4,a5.  Pliil.S.  14.  ITim.B.l'J.  Hel.,lS.l.-i)  1  Cor.9.».  James  I. li.'. 
1  Pcl.5.4.   Kev.a.lO.-qCh.l.l?.      ' 


the  dread  of  them  eitlier  cause  thee  to  abandon  the  truth,  or 
to  relax  in  thy  zeal  for  the  salvation  of  men. 

Do  the  icork  of  an  evangelist]  That  is,  preach  Christ  crn- 
cified  for  the  siiis  of  the  whole  world  ;  for  this,  and  this  alone, 
is  doing  the  work  of  an  evangelist,  or  preacher  of  the  glad 
tidings  of  peace  and  salyafion  by  Christ.  An  angel  from  God 
was  first  sent  to  do  the  work  of  an  evangelist ;  and  how  did  he 
do  if!  Behold,  said  he,  /  bring  you  good  tidings  of  great 
joy;  Wov  ynp,  tvayye.\i^onai  v)iiv  ^upo"  f'eya)\r}v  r/ni  c<ri 
nafTi  no  M(.<.  Behold,  J  evangelize  unta  you  great  joy, 
which  s/iall  be  to  all  people  ;  to  you  is  born  a  Saviou  r.  Those 
who  do  not  proclaim  Christ  as  having  tasted  death  for  every 
man  ;  and  who  do  not  implicitly  shpw  that  every  human  soiil 
iriay  be  saved  ;  do  not  perform  the  work  of  evangelists  ;  they, 
God  help  them  !  limit  the  Holy  One  of  Israel.  Vet,  as  far  as 
they  preach  the  truth  in  sincerity,  so:  far  God  acknowledges, 
and  blesses  them  and  their  labours  :  they  do  a  part  of  the 
V/ork,  but  tiot  the  whole. 

Alake  full  proof  uf  thy  ministry.]  Push  all  thy  principles 
to  their  utmost  power  of  activity  ;  carry  them  on  lo  all  their 
consequences  ;  and  try  what  God  will  do  for  thee,  and  by  ihee. 
Neglect  no  part  of  thy  jacred  function  ;  perforin  faithfully  all 
the  duties  of  which  it  i,s  composed  ;  and  do  God's  work  iii  His 
own  way,  and  in  His  own  Spirit. 

6.  For  I  am  now  ready  to  be  offered]  Wiri  o-Ktviojiai,  I  am 
already  poured  out  as  a  libation. — Seethe  note  on  Phil.  ii.  17. 
He  considers  himself  ag  on  the  eve  of  being  sacrificed  ;  and 
looks  upon  his  blood  as  the  libation  which  V"ws  poured  on  the 
sacrificial  offering  He  could  not  have  spoken  thus  positively, 
had  not  the  sentence  of  death  been  already  passed  upon  him. 

7.  I liave  fought  a  good  fight]  Every  reader  will  perceive 
tliat  the  apostle,  as  was  his  very  frequent  custom,  alludes  to 
the  contests  at  the  Grecian  games  ;  rov  ayotva  tov  A-aXoc  ijjm- 
vtojiai,  I  have  wrestled  that  good  wrestling  ;  1  have  struggled 
hard,  and  have  overcome,  in  a  mogl  honourable  cause. 

I  have  finished  my  course]  I  haye  started  for  the  prize,  and 
have  corne  up  to  the  goal,  outstripped  all  niy  competitors,  uud 
have  gained  this  prize  also. 

I  have  kept  the  faith]  As  the  lows  of  these  games  mnst  be 
most  diligently  observed  and  kept,  for  though  a  man  over- 
come, yet  is  he  7iot  crowned,  except  he  strive  lavfully,  so  I 
have  kept  the  rules  of  the  spiritual  combat  and  race  ;  and 
thus,  having  contended  lairfuUy,  and  conqvjered  in  each  ex- 
ercise, I  have  a  right  to  e.xpect  the  prize- 

8.  Henceforth  there  is  laid  up  for  me  a  erovn^  This  I  can 
claird  as  my  due  ;  but  the  crown  I  expect  is  not  one  of  fading 
leaves,  but  a  croipn  ofrighteousyiess  ;  the  reward  which  God, 
in  Ills  kindness,  has  promised  to  them  who  are  faithful  to  the 
grace  He  has  bestowed  upon  them- 

The  Lord,  the  riglileous  Judge]  lie  alludes  here  to  the  Bra- 
beus,  or  umpire  in  the  Grecian  games,  whose  office  it  was  to 
declare  the  victor,  and  to  give  the  crown. 

In  that  day]  The  day  of  judgment ;  the  morning  of  the  re- 
surrection from  the  dead. 

Unto  all  them  that  love  his  appearing  ]  AH  who  live  in  ex- 
pectation of  the  coming  of  Christ ;  who  anticipate  it  with  joy- 
fulness  ;  having  bvuied  the  world,  and  laid  up  all  their  hopes 
above.  Here  is  a  reward  ;  but  it  is  a  reward  not  of  debt  but 
oi  grace :  for,  it  is  by  the  grace  of  God  that  even  an  apostle  is 
fitted  for  glory.  And  tliis  reward  is  common  to  the  faithful , 
it  is  given  not  only  lo  apostles,  hut  to  all  them  that  lore  His 
appearing.  This  crown  is  laid  up  ;  it  is  in  view,  but  not  in 
possession.     We  must  die  first. 

I  liave  several  times  noted  the  alliisiims  of  St.  Paid  to  the 
Greek  poets,  and  such  as  seemed  to  argue  that  he  quoted  im- 
mediately from  them.  There  is  a  passage  in  the  Alceslis  of 
L'nripid'e.!,  in  which  the  very  expressions  used  here  by  the 


T/ie  aposllea  great 


CHAPTER  IV. 


coiiftdcnce  in  God. 


9  Do  thy  diligence  to  come  sliorlly  unl.)  uir;  ; 

iO  For '  Ueiiias  hatli  forsaken  ine, » liuving  loved  Ijiis  pres.-nt 
world,  and  is  departed  uiiln  Tliessalonica,  Crcscens  to  Gala- 
tia,  Titus  unto  Dalmatia. 

11  'Only  "I-uke  is  witli  mo.  Take  v  Mark,  and  brmi?  Iiim 
with  thee  :  for  he  is  profitable  to  me  for  the  ministry. 

12  And  «  Tychicus  have  I  sent  to  Ephesns. 

13  The  cloak  that  I  left  at  Trous  with  Carpus,  when  then 
coniest,  bring  tcith  thee,  and  the  books,  but  especially  tlio 
i)archments.  ■,     y  ,i  „ 

14  '  Alexander  the  conperstnith  did  me  much  evil :  '  tne 
Lord  reward  him  according'  to  his  works  :  ,,        ■,, 

15  Of  whom  bo  thou  ware  also;  fur  he  hath  greatly  willi- 
Btood  '  our  words. 

V  Acl3la».«tirvJ7.     <-ol.4  10-w  AolsliO.4.     ly-hb'-'-    .^  « liVl,  „  ;  r.J-^h- 
»Actsl9.n3,     I  Tiin.Lai— y;;.'-:»n..3.39.     l'a!».:«.l.    Rev.ls  O.-j  Or,  our  i,ie.iU.- 


ii-s-aCh,l.in 


1(5  At  my  tir.st  answer  no  man  sluud  with  me,  ■*  but  all  men 
forsook  me:  b//,/(«</frc;t;  thatit  may  not  he  laid  to  Iheircharile. 

17  ■=  NotwithslaiidiiiL'  the  Lord  stno<l  with  me,  and  strength 
ened  me:  J  that  by  me  the  preaching  miuhl  be  fully  known, 
and  iIiiiI-aW  the  (Jc'-iitiles  might  hear:  and  I  was  delivered' out 
of  the  inoiuli  of  the  lion. 

IS  1  And  the  l.nrd  shall  ileliver  me  from  every  evil  work,  and 
will  prc>si.'rvc  /«^  niilo  his  heavenly  kingdom:  « to  whom //« 
glorv  for  ever  and  ever,     .\nien. 

'  I'.t  Sihtte  ''  I'risca  and  Aquila,  and  '  the  household  of  Onesi- 
phoins.  ,  ,  r. 

•«)  ^  Krastiis  abode  at  Corinth  :  but  'Trophimus  have  1  lelt 
at  Miletiim  sick. 

21  '"  Uo  thy  diligence  to  come  before  winter.    Eubulus  greet- 


b  Acts  7.0).- 


•  Malt. 10.11.  AclsJi  M.Sti>7  it.—.!  Acls9  I."'  <lta6  I?,  18.  hph  .\ 
i  'pM.aS.-ffsalni  I:J1.7— -  Ro.n  11.36  (Jal  1  .1  Heb.l3.-.il  — 
.1  IG.a.-i:iTli.i  l.lli.-k  Acts  19.  52.    Roal   16  ai.— I  .Vcis  a).4  Si.  i{> 


apostle  are  found,  and  spoken  on  the  occasion  of  a  wife  laving 
down  her  life  for  her  husband,  when  both  his  parents  had  re- 
fused to  do  it. 

OvK  riO£\riaai  ovR'  froXurf-Trts  liavnv 

ToiJ  auv  irou  jridjos'  a\\a  Tr\v  &  ctnanTC 

rvvatK'  udvciai/,  v  £}  '■>  A'"  I'lrepa 

rioTtpa  TC  ) '  Cf6tKMi  HI'  eyouivv  I'Oi'nf 

Km  Tilt  KuAoi'  y'  av  toi/S'  a  y  m  i>  ri  y  (J  f  i  a  CJ, 

Ton  fl-oD  iron  7rai<5o{  KarOaiiiOi'. 

Alcest.  v.  C44. 
"Thou  woiilde.st  not,  neither  darest  Ihou  to  die  for  thy  son  ; 
but  hast  suffered  this  strange  woman  to  do  it,  whom  I  justly 
esteem  to  be  alone  my  father  and  mother  :  thou  would  si  have 
funghlagoud  fighlha<\'st\\Mid\n\U>v\hyf<on." 

'I'he  Kah>v  hyon;  good  fight,  was  used  among  the  l.reeks  to 
express  a  contest  of  the  must  hunourabk  kind;  and  in  this 
sense  the  apostle  uses  It. 

9.  Du  Ihif  diliff/'tire  to  roiiir  nhovlU/  nnto  >/ie]  He  anpears 
to  have  wished  ■|'iiiiothy  to  be  present  at  his  death,  that  he 
ioi"lit  have  his  faith  coulinned  by  seeing  how  a  t.'hristian 
could  die;  an.l,  as  he  had  but  a  short  time  to  live,  he  begs 
Timothy  to  h-i.sleu  his  visit,  and  particularly  so,  as  he  had 
scarrelv  now  any  riimpaiiions.  ,    r  .i 

Id.  Dfiiuis  hiilh  fi'rsdktn  hip]  This  is  another  proof  ol  the 
posteriority  of  tliis"e|ilstle  ;  for  Deinas  was  with  the  aiiostio  in 
histirst  imprison menl,  and  Join  -'i  the  salutations  ;  seK<'oloss. 
IV.  14  which  was  written  when  Paulvvas  a  prisoner  at  Rome 
for  the  first  time. 

/facing  lorpil  this  present  irnild]  \yaTTtiTai  tov  vvv  aiiova. 
II^ivIm"  preferred  .hidaisiu  t.i  Cliristianily  ;  or  having  loved 
the  .lews,  and  liaviiig  sought  their  welfire  in  preference  to 
that  of  the  t;.-nti|es. 

Till-  words  ntn  t=h''V  "''""  hw-zeh,  wliicli  answer  to  tlie 
<;reek  rei-  viiv  utMim.  are  geiier.illv  to  be  understood  as  signi 
i\  ilia  eithi'r  the  .levvisli  people,  or  the  system  of  .hidaism.  It 
was  now  become  doubly  d;^ugerous  to  be  a  Christian;  and 
those  who  had  not  religion  enough  to  enable  tlieni  to  burn,  or 
ill  any  ollii-r  way  to  expose  life  for  it,  took  refuge  in  that  reh- 
t;ion  which  was'ejrpdsed  to  no  persecution.  This  is  a  light  in 
whlrh  llie  comliut  of  Demas  iiiav  he  viewrd.  It  could  not  have 
lii-eii  the  love  of  srrnlar  giiin,  which  had  induced  Demas  to 
idiaiidon  St  Paul  ;  he  must  have  counted  this  cost  before  ho 
bi'caiiie  a  Christian. — See  below. 

Ciesrens  lit  (inlatici]  VVhellier  the  departure  of  Ciexcens 
^vas  similar  to  that  ol  De nuts,  as  intimated  above,  or  whe- 
ther he  went  on  an  erniigelical.  emliasstj,  we  know  not.  Cha- 
rity Would  hope  the  latter;  for  we  can  hardly  suppose  that 
'/'itiis,  who  is  here  said  to  have  departed  to  Dalinuliii,  had 
abandoned  his  Cretan  chnrcVies,  his  apostolical  office,  and  es- 
p.  rially  his  iiged  father  and  friend,  now  about  to  seal  the 
tnilh  with  his  blood  !  It  is  probable  that  both  these  persons 
h;ul  gone  on  sacred  missions,  and  perhaps  had  been  gone  some 
time  het'ore  the  apostle  was  brought  into  such  imminent  dan- 
Uer.  Even  for  Demas,  as  standing  in  lliis  connexion,  some- 
lliing  might  be  said.  It  is  not  intimated  that  he  liail  denied  the 
faith,  but  simply  that  he  had  left  the  apostle  and  gone  into 
J'hessulonicn  :  for  which  this  reason  is  given,  that  he  loved  the 
present  world.  Now,  if  nj  ajr/jirair,  haning  lored,  can  be  ap- 
plied to  a  desire  to  save  the  soitlsojfthe  Jews,  and  that  he  went 
into  Thessatonicn,  where  they  abounded,  for  this  very  pur- 
pose, then  we  shall  lind  all  three,  Demas,  (Jresceus,  and  Titus, 
line  at  Thessalonii-.i,  another  at  (ialatia,  and  the  third  at  Dal 
matia,  doing  the  work  of  evangelist.s,  visiting  the  churches,  ami 
converting  both  .lews  and  (Jeniiles.  This  interpretation  1  leave 
to  the  r.hurilahle  render,  and  must  own,  that,  with  all  the  pre- 
sumptive evidences  ag.iin.st  It.  it  has  some  fairshow  of  proba 
bilitv.  Demas  has  rei-eived  little  justice  from  interpreters  and 
lirea'chers  in  genejal.  It  is  eviii  rashionable  to  hunt  him  down. 
11.  Only  Luke  is  wilh  mi\  This  was  Luke  the  evangelist, 
and  writer  of  the  Ads  of  the  Aiwstles,  who  was  always  much 
attached  to  St.  Pairi ;  and  it  is  su|>posed  continued  with  hiin 
even  to  his  marlvrdoin. 

Talfe  Mark,  and  bring  him  with  thee]  This  was  John 
Mark,  the  sister's  son  of  Itarnabas;  who,  after  having  wa- 
vered a  little  at  first,  became  a  steady,  zealous,  and  useful  man. 
His  name  and  conduct  have  been  often  before  the  reader.— tiee 
the  parallel  pas.<!ages. 

for  he  is  profitable  to  me  for  the  ministry]  Eij  ^laMviav, 
for  servire ;  that  i::.  he  would  be  vry  useful  to  the  apo.-jtle,  to 


minister  to  him  in  his  pre.sent  close  confinement.  Some  think 
that  the  apostle  means  his  preaching  the  (iospel ;  but  at  this. 
lime,  1  should  suppose,  there  was  very  little,  if  any,  public, 
priaihing  at  Rome. 

12.  Tyiliicns,  have  I  sent  to  Ephesns.]  Fortius  person,  se(» 
Acts  XX.  4.  Ephes.  vi.  21.  t.'oloss.  iv.  7.  It  is  rather  strange  that 
the  apostle  should  say,  I  ha>:e  sent  Ti/chicus  to  Kphesus,  it 
Timothy  was  at  Ephesns  at  this  time;  but  it  is  probable  that 
Tyi-hicus  had  been  sent  to  Epliesiis  sometime  before  this; 
and  therefore  the  apostle  might  say,  though  writing  now  to 
Ephrsus,  Tyrhieiis  have  I  sent,  &c. 

13.  The  cloak  that  lle/t  at  Troas]  Tou  •pc'Sovriv,  is  by  se- 
veral translated  bag  or  portmanleaii  ;  and  it  is  most  likely 
that  it  was  something  of  this  kind,  in  which  he  might  carry 
hi.s  clothes,  books,  and  travelling  necessaries.  What  Uie  books 
were  we  cannot  tell  ;  it  is  most  likely  they  were  /lis  own  wri- 
tings: and  as  to  the  parrhments,  they  were  probably  the  Jew- 
ish S'rripture.^,  and  a  co|)v  of  the  Seplnagint.  These  he  must 
have  had  at  hand  at  all  iiines.  The  books  and  parchments 
now  si'iit  for,  could  not  be  for  the  apcstle's  own  use,  as  he  wa.s 
now  on  the  eve  of  his  martyrdom.  He  had  probably  intended 
to  bequi'/ith  them  to  the  fail'liful  ;  that  they  might  be  preserved 
for  the  use  of  the  church. 

14.  Ale.rander  iheeiippersmitli]  We  are  not  to  understand 
this  of  any  tradesman,  but  of  some  rabbin  ;  for  it  was  not 
unusual  for  the  .lews  to  apply  the  name  of  some  ?/«(/e  as  art 
epithet  lo  their  rabbins  ;md  literary  men.  He  is,  in  all  proba 
bilily,  the  very  same  mi-ntioin-d  Acts  xix.  33.  where  see  the 
note:  and  it  is  not  unlikely  that  he  may  have  been  the  same 
whom  the  apostle  was  obliged  lo  excommunicate,  1  Tim.  i.  20 

'J'he  Lord  reward  him]  ATTuio\ri  uurdi  6  Kvpioi.  lint,  in- 
stead of  niToiUrj,  wliicli  has  here  tli'e  power  of  asoleiiin  impre- 
eatioii.  «7ro,<)(.)'(r£i,  Iw.  wilt  reward,  is  the  reading  of  the  very 
best  .MSS.,  several  ofthe  Versions,  and  some  of  the  chiefGreek 
Fathers.  This  makes  the.  sentence  declaratory.  The  Lord 
wii.i.  reward  him  aecording  to  his  works.  This  reading  is 
most  like  the  spirit  and  temper  of  this  heavenly  man.— See 
ver.  If.. 

1.').  Of  iphom  be  Ihou  ware  also]  It  seems  that  this  rabbin 
travilled  about  from  place  to  place,  for  the  purpose  of  oppo- 
sing the  (Jospel ;  the  Jews  pittting  him  forward,  as  it  is  said 
Acts  xix.  .3.3. 

He  hath  greatly  with.itnod  nur  icords]  lias  been  a  constant 
opposer  of  the  Christian  doctrines. 

16.  At  mil  first  nnsioer]  Y.v  rij  Kputri]  jtov  airoXoyia,  at  my 
first  apologi/:  this  word  properly  sigiiities  a  (/^edcc,  or  u/«- 
dicntion.  This  is  the  meaning  of  what  we  call  the  apologies 
of  the  primilire  fathers;  they  were  vindications,  or  defences. 
(jf  Christianity.  It  is  generallv  allowed,  that,  when  t^t.  Paul 
had  been  taken  this  second  time  by  the  Honians,  he  was  ex- 
amined immediately,  and  rei^uired  lo  account  for  his  conduct; 
and  that,  so  odions'was  <!hrki;tianity,  through  the  tyranny  of 
Nero,  that  he  could  procure  no  person  to  plead  for  him.  Nero, 
who  had  himself  set  the  to  Rome,  charged  it  on  the  Christians, 
and  they  were  in  consequence  perseculed  in  the  most  cruel 
iiiauner':  he  caused  l  lieiii  to  be  wrapped  up  in  pitched  clothes  ; 
and  llieii,  chaining  them  to  a  stake,  he  ordered  them  to  be  set 
on  Hre,  togive  light  in  Iheslreetsafterniglit!  Tor  men  tl  genus! 
To  this,  Juvenal  appi'ars  to  allude.  ->:.at.  I.  v.  loo. 
Pone  Tigeltinnin,  t/ida  liirebis  in  iltii 
Una  slantes  ardent,  qnifi.ro  giiltiirefument. 
If  into  rogues  oinnipotent  you  rake, 


Death  is  your  doom,  impaled  upon  a  .^takr  ; 
S'meur^d'u'er  with  wax,  and  set  on  blaze  to  light 
The  street.^,  and  make  a  dreadful  fire  by  night." 

Dbvden. 
I  pi;iv  Cod  that  it  mai/  not  be  laid  to  their  fharge]  How 
niiicli  niore  simple,  elegaiit,  and  expressive,  are  the  apostle's 
own  words  :  /<<;  aiirots  Xo)  laOiiri—let  it  vat  he  placed  to  lhe*r 
acrount !  Let  them  not  have  to  reckon  for  it  with  the  Supreme 
Judae,  at  the  great  dav  ! 

17.   The  Lord  .•ftovd  irilh  me]    When  all  human  help  failed,  - 
(;od,  in  a  more  remarkable  manner,  interposed;  and  thus  the 
excellency  plainly  ap|)eared  lo  be  of  fiixl,  and  not  of  man. 

That  by  me  tlie  pi-uiching  might  lie  f nth/ known]  When 
called  on  lo  make  his  defence,  he  took  occasion  to  preach  the 
Gospel,  and  lo  show  that  the  great  Cod  of  heaven  and  earth 
had  designed  to  illuminate  the  fJentile  world  wilh  the  rays  ol 
lit.-  b'lil  and  glorv     This  must  have  rndeared  him  to  some, 

r!-'7 


The  aposluVtcal 


II.  TIMOTHY. 


benediction. 


fitli  thee,  aiiJ  Pudens,  and  Linus,  and  Claudia,  and  all  the  bre- 
tliren. 

'22  "  Tlie  Lord  Jesns  Christ  be  with  tliy  spirit.    Grace  be  with 
you.    Amen. 

nniil.n.  18.    PliilenvSS. 


while  others  iniglit  consider  him  an  opposer  of  their  god§,  and 
be  the  more  incensed  against  him. 

I  teas  delivered  out  of  the  mouth  of  the  lion]  I  escaped  the 
imminent  danger  at  that  time;  probably  he  was  seized  in  a 
tumultuous  manner,  and  expected  to  be  torn  to  pieces.— Tlie 
words  CK  rofams,  or  ck  (ipvyjiov  Xcovto;  pvcadai,  to  be  rescued 
from  ike  mouth  or  jaws  of  the  lion,  is  a  proverbial  form  of 
"speech  for  deliverance  from  the  most  imminent  danger.  Se- 
veral writers  think  iVero  to  be,  intended  by  the  lion,  because 
of  his  rage  and  oppressiv>^  cruelty.  But  Hellus  Ciesarinus 
was  at  tliis  time  prajfect  of  the  city,  Nero  being  in  Greece ;  he 
was  a  bloody  tyrant,  and  Nero  had  given  him  the  power  of  life 
and  death  in  his  absence.— The  apostle  may  mean  him,  if  the 
words  be  not  proverbial. 

18.  And  thn  Lord  shall  deliver  me  from  every  evil  work.] 
None  of  tiie  evil  designs  formed  against  me,  to  make  me  un- 
faithful or  unsteady ;  to  cause  me  to  save  my  life  at  the  ex- 
pense of  failli  and"  a  good  conscience,  shall  succeed  :  my  life 
may  go,  but  He  will  preserve  me  u  nto  ffis  heavenly  kingdom. 
A  continuance  on  earth  the  apostle  expects  not,  but  he  \\a.9iglory 
full  in  view;  and  therefore  he  gives  God  glory  for  what  he 
had  done,  and  for  what  he  had  promised  to  do. 

10.  Salute  Prison  and  Aquila]  Several  MSS.,  Versions, 
and  Fulhers,  have  Priscilla,  instead  of  Prisca  ;  they  are  pro- 
bably the  sa:iip  as  those  mentioned  Acts  xviii.  18,  2'6. 

The  household  nf  Onesiphoriis]  See  chap.  i.  16.  Onesipho- 
rns  was  probably  at  this  time  dead :  his  family  still  remained 
at  EphPsu,*. 

20.  Eraslus  abode  at  Corinth]  He  was  /re^sMre;- of  that 
city,  as  we  learn  from  Rom.  xvi.  23.— See  tlie  note  there.  The 
apostle  had  sent  him  and  Timothy  on  a  mission  to  Macedonia, 
Acts  xix.  22.  wheni-e  it  is  piobabje  he  returned  to  Corinth,  and 
there  became  finally  settled. 

Trophimus  have  Heft  at  Miletum  sick]  Even  the  apostles 
could  network  miracles  when  they  pleased ;  that  pov/er  was 
but  rarely  given,  and  that  for  very  special  purposes.  Trophi- 
mus was  an  Ephesian. — See  Acts  xx.  4.  and  the  note  there. 

Miletus  was  a  maritime  town  of  Ionia,  not  far  from  Ephe- 
sus ;  bin  tiiere  was  another  Miletus  in  Crete,  which  some 
learned  men  think  to  be  intended  here.  It  appears  that  St. 
Paul  went  from  iNIacedonia  to  Corinth,  wlicre  he  left  Erastus; 
from  Corinth  he  proceeded  to  Troas,  where  he  lodged  with 
Carpus;  from  Troas  he  went  to  Ephesus,  where  he  visited 
Timothy;  from  Ephesus  he  went  to  Milclus,  where  he  left 
Trophimus  sick;  and  having  embarked  at  Miletus,  he  went  by 
sea  to  Rome. — See  Calmel.  It  is  most  likely,  therefore,  that 
the  7Vij7e(«sof  Ionia  is  the  place  intended. 

21.  Come  before  winter]  1.  Because  the  apostle's  lime  was 
short  and  uncertain.  2.  Because  sailing  in  those  seas  was 
very  dangerous  in  winter.  Whether  Timothy  saw  tlie  apostle 
before  he  was  martyred  is  not  known. 

Kubnlus.]  This  person  is  no  where  else  mentioned  in  the 
New  Testament. 

Pudens]  Of  this  person  we.  have  traditions  and  legends, 
but  nothing  certain.  The  Catholics  make  him  bishop  of  Rome. 

Linui]  lie  also  is  made  by  the  same  persons,  bishop  of 
Rome;  but  there  is  no  sullicient  ground  for  these  prelen- 
sions. 

Claudia..]  Supposed  to  be  the  wife  of  P«rfe?^s.  Some  think 
she  was  a  British'  lady,  converted  by  St.  Paul ;  and  that  she 
was  the  first  that  brought  the  Gospel  to  Britain. 

All  the  brethren.]  All  Ihn  Christians,  of  whom  there  were 
many  at  Rome  ;  though  of  Paul's  companions  in  travel,  only 
I,uke  remained  there. 

22.  The  Lord  Jr-ius  Chii.^t  be  with  thy  spirit.]  This  is  a  pray- 
er addressed  to  C'lirisI  by  one  of  the  most  eminentof  His  apos- 
tles :  another  proof  of  the  untruth  of  the  assertion  that  prayer 
is  never  oflered  to  Clu-ist  in  tlie  New  Testament.  He  prays 
lliat  Christ  may  be  inilhhisspirit ;  enlightening,  strengthening, 
and  confirming  it  to  the  end. 

Grace  be  with  you]  These  words  show  that  the  epistle  was 
addressed  to  tlie  whole  church,  and  that  it  is  not  to  bt  consi- 
dered of  a  private  nature. 

Amen]  Omitted  by  ACFtt.  and  some  others.— See  the  note 
on  tliis  word  at  the  end  of  the  preceding  epistle. 

The  principal  subscriptions,  both  in  the  Versions  and  MSS. 
arc  the  following :— The  Second  Epistle  to  Timotliy  was  writ- 
ten from  Rome — Sykiac. 

To  the  man  Timothy— iKTniopic. 

Nothing  in  the- Vur.GATt;. 

Endofthci'pistlc:  it  war^  written  from  the  city  of  Rome,  when 
Timothy  had  been  constituted  bishop  over  Ephesus;  and  when 
Paul  luid  slood,  the  sejoiid  time,  in  tlie  presence  of  Nero 
("ajsar,  the  Roman  Emperor.  Praise  to  the  Lord  of  glory; 
perpetual,  perennial,  and  eternal !  Amen,  Amen,  Amen — 
Arabic. 

Tlie  Second  Epistle  to  Timothy  is  ended,  who  was  tlie  first 
bishop  of  the  ciuirch  of  Ephesus.  It  was  written  from  Rome 
when  Paul  had  slood  the  second  time  before  Nero,  the  Roman 
Emperor — Philoxenian  Sysiiac. 

AVritteii  from  Rome,  and  pent  by  Oncsiinus — Coptic. 
3-28 


H  The  second  epistle  unto  Tlmotheus,  ordained  the  first  bi 
shop  of  the  church  of  the  Ephesians,  was  written  from 
Rome,  when  Paul  was  brought  before  "  Nero  the  second 
time. 

o  Gr.  Cssar  Nero,  or,  the  Emperor  Nero. 

The  MSS.  are  also  various  :— The  Second  Epistle  to  Timothy 
is  finished  ;  that  to  Titus  begins. 

The  Second  to  Timothy,  written  from  Laodicea— Codex 
Alexandrinus. 

Tiie  Second  Epistle  of  Paul  the  Apostle  to  Timothy,  ordain- 
ed the  first  bishop  of  the  church  of  the  Ephesians,  was  writ- 
ten from  Rome  when  Paul  was  brought  the  second  time  be- 
fore Nero  Csesar — Common  Greek  Text. 

There  are  other  slighter  differences  in  the  MSS.  but  they 
are  unworthy  of  note. 

That  the  epistle  was  written  from  Rome,  about  the  year  65 
or  66,  and  a  little  before  St.  Paul's  martyrdom,  is  the  general 
opinion  of  learned  men — See  the  Preface. 

The  reader  has  already  been  apprized  tliat  this  is  most  pro- 
bably the  last  epistle  the  apostle  ever  wrote  ;  and  it  is  inipos- 
siljle  to  see  him  in  a  more  advantageous  point  of  view  than 
he  now  appears;  standing  on  the  verge  of  eternity,  full  of 
God,  and  strongly  anticipating  an  eternity  of  glory. — For  far- 
ther observations,  see  the  conclusion  of  the  first  c'pistle. 

On  verse  16,  I  have  mentioned  the  apologies  of  the  Primi- 
tive Fathers,  or  their  vindications  o(  Christianity  against  the 
aspersions  and  calumnies  of  the  Gentiles.  Several  of  these 
writings  are  still  extant ;  of  the  whole  I  shall  here  ^ive  a  shoi  t 
account,  in  chronological  order. 

1.  QuADRATUs — St.  Jerom  relates,  that  this  man  was  con- 
temporary with  the  apostles;  and  one  also  of  their  disciples. 
There  is  only  a  fragment  of  his  apology  extant ;  it  is  pre- 
served by  Eusebius,  m  Hist.  Eccles.  lib.  iv.  c.  3.  and  was  ad- 
dressed to  the  emperor  Adrian  about  A.  D.  126,  on  whom  it  is 
said  to  have  had  a  good  effect. 

2  Akistides — According  to  Eusebius,  was  an  Alhenion 
philosopher,  and  contemporary  with  Quadratus,  and  wrote  his 
apology  for  the  Christians  about  tlie  same  time,  (A.  U.  126,) 
and  addressed  it  to  lliesam?  emperor.  St.  .lerom  gives  some 
remarkable  particulars  of  him  in  his  book  of  Illustrious  Men. 
"He  was,"  says  he,  "a  most  eloquent  pliilosopher;  and,  after 
his  conversion,  he  continued  to  wear  his  former  habit."  His 
apology  was  extant  in  the  days  of  St.  .lerom,  but  is  now  utter- 
ly lost. 

3.  Justin  Martyr— Flourished  about  A.  1).  140,  and  present- 
ed his  first  apology  for  Christianity  to  the  emperor  Antoninii.i 
Pius,  and  the  Roman  senate,  about  A.  I).  1.50,  and  liis  second 
apology  wa.s  presented  to  Marcus  Antoninus,  about  A.  D. 
162,  or  166.  These  two  very  important  apologies  are  come 
down  to  us  nearly  entire  ;  and  are  exceedingly  useful  and  im- 
portant. 

4.  Athenagoras — Wrote  his  apology  for  the  Christiana 
about  the  year  178.  He  is  said  to  have  sal  down  to  write 
against  the  Cliristians  ;  and,  that  he  might  the  better  confute 
them,  he  read  over  the  Scriptures,  and  was  so  tliorouglily  con- 
vened by  what  he  rea,.,  that  he  immediately  wrote  an  apologif 
FOR  them,  instead  of  an  invective  ugai7ist  them. — This  piece  is 
still  extant. 

5.  Tertullian— Who  flourished  about  A.  D.  200,  was  the 
earliest  and  one  of  the  chief  of  the  Latin  Fathers  :  he  was 
born  in  Carthage,  and  was  a  presbyter  of  the  church  in  that 
city.  His  apology  was  written  about  A.  U.  198;  or  according 
to  some,  200.  It  appears  to  have  been  addressed  to  the  go- 
vernors of  provinces,  and  is  allowed  to  be  a  work  of  extraor- 
dinai-y  eminence  ;  and  a  master-piece  of  its  kind.  It  is  still 
extant. 

6.  Marcus  Minucius  Felix— Flourished  towards  the  end  of 
the  reign  of  Septiniius  Severus,  about  A.  D.  210.  His  apology 
for  the  Christian  religion  is  written  in  the  form  of  a  dialogue, 
between  CtBcilius  Natalis,  a  heathen,  and  Octavius  Janua■ 
rius,aC\msl\nn•,  in  which  Miniicius  sits  as  judge.  "Tliis 
work,"  says  Dr.  Lardner,  "  is  a  monument  of  tlie  author's  in- 
genuity, learning,  and  eloquence;  and  the  convereion  of  aman 
of  his  great  natural  and  acquired  abilities  to  the  Christian  re- 
ligion, and  his  public  and  courageous  defence  of  it,  notwith- 
standing the  many  worldly  temptations  to  the  contrary,  whi<-,li 
he  must  have  met  with  at  that  time,  as  tliey  give  an  advanta- 
geous idea  of  his  virtue,  so  they  likewise  afford  a  very  agree- 
auie  argument  in  favour  of  the  truth  of  our  religion." 
Works,  Vol.  ii.  p.  367. 

To  the  above,  who  are  properly  the  Christian  apologists  for 
the  first  200  years,  several  add  Tatian's  book  against  the 
Gentiles;  Clemens  Alexandrinus's1ix\\on&lion  to  the  Gen- 
tiles; 0/z^e«'seight  books  against  Ce^si^s;  Cyprian  of  the 
Vanity  of  Idols;  Arnobius's  seven  books  against  the  Gen 
tiles;  the  Institutions  of  Lactantius ;  unA  Julius  Eir mi cus 
Maternus,  of  the  Errors  of  Profane  Religions.  All  these 
works  contain  much  important  information  ;  and  are  well 
worthy  the  attention  of  the  studious  reader.  Tlie  principal 
part  of  these  writings  I  have  analyzed  in  my  Succession  of 
Sacred  Literature  ;  and  to  this,  they  who  cannot  convenient- 
ly consult  the  originals,  may  refer. 

As  the  word  apology  generally  signifies  now,  an  excuse  for 
afault,  or  "something  spoken  rather  in  extenuation  of  guilt, 
than  to  ^jrorc  tnnoce7!rc,"  it  is  seldom  used  in  its  primitive 
sense  ;  and  for  sonic  hundreds  of  years  no  defence  of  Chris- 


Preface. 


TITUS. 


Preface 


■lianity  has  "borne  this  title  till  that  by  the  bisliop  of  F-lumlaff, 
intituled,  An  Apology  far  the  Bible,  in  a  seiies  of  tellers  ad- 
dressed to  Thomas  Paine.  This  is  a  very  masterly  work,  and  a 
complete  refutation  of  Paine's  "Age  of  Reason,"  and  of  any 


form  Ever  since  the  days  of  St.  Paul,  God  has  raisedup  able 
njiolngists  for  the  truths  of  Christianity,  when  it  has  been  at- 
tacked by  the  most  powerful  partisans  of  the  kingdom  of 
darkness  ;   and  each   attack  and   apology  has  been  a  new 


thing  that  has  yet  appeared,  or  can  appear,  under  the  same  1  triumph,  for  the  religion  of  Christ 


PREFACE  TO  THE 
EPISTLE  OF  PAUL  THE  APOSTLE  TO  TITUS. 


It  is  strange,  that  of  a  person  who  must  have  attained  con- 
siderable eminence  in  the  Christian  church,  and  one  to  whoni 
a  canonical  epistle  has  been  written,  by  the  great  apostle  of 
the  Gentiles,  wc  should -know  so  very  little.  That  Titus  was 
a  frequent  companion  of  St.  Paul  in  his  journeys,  we  have 
evidence  from  his  epistles;  and,  although  this  was  the  case, 
he  is  not  once  mentioned  in  the  book  of  the  Acts  of  the 
Apostles!  ,  .     „      ,       . 

That  he  was  a  Greek,  and  brought  up  in  Heathenism,  we 
learn  from  Galat.  ii.  3.  "  But  neither  Titus,  who  was  with 
me  being  a  Greek,  was  compelled  to  be  circumcised.  As 
he  was  uncircumcised,  he  was  neither  a  Jew  nor  a  proselyte 
of  jiislice  and  probably  was  a  mere  heathen  till  he  heard  the 
fto^pel  preached  by  St.  Paul,  by  whose  ministry  he  was  con- 
verted to  the  Christian  faith,  chap.  i.  4.  "  To  Titus  my  own 
son,()'j'f)3-K.'  T£Kvi<},  my  genuine  .<fo?i,)  after  tlie  common  faith;" 
which  words  sufficiently  indicate  that  til.  Paul  alone  liad  the 
honour  of  his  conversion.  That  he  was  very  liighly,  and 
consequently  deservedly,  esteemed  by  St.  Paul,  is  evident 
fioin  the  manner  in  which  he  mentions  him  in  difTerent 
places  :  "  I  h-id  no  rest  in  my  spirit  till  I  found  Titus  my  bro- 
ther," 2  ("or.  ii.  13.  "  Nevertheless,  God,  that  comforteth 
tlidse  wlw  are  cast  down,  comforted  us  by  the  coming  of 
Titus;  uiirt  not  by  his  coming  only,  but  by  the  consolation 
wliei-pwitli  he  was  comforted  in  you:  therefore,  we  were  com- 
f.<rte<i  in  your  comfort ;  yea,  and  exceedingly  the  more  joyed 
we  fur  the  joy  of  Titus,  because  his  spirit  was  refreshed  by 
you  all ;  and  his  inward  affection  is  more  abundant  towards 
you  whilst  he  rememberoth  how  with  fear  and  trembling  ye 
received  him,"  2  Cor.  vii.  6,  7,  13,  15.  "  But  thanks  be  to 
God,  who  put  the  same  earnest  care  into  the  heart  of  Titus  for 
ynii.  Whether  any  do  inquire  of  Titus,  he  is  my  partner 
and  fellow-helper  concerning  you,"  viii.  10,  23.  "  Did  Titus 
inrike  a  giin  of  you  ^  Walked  we  not  in  the  same  spirit  l 
walked  we  not  in  the  same  steps?"  lii.  18- 

Thougli  St.  Paul's  preaching  the  Gospel  in  Crete  is  not  e.x- 
prcssly  mentioned  any  where,  yet  it  may  be  plainly  inferred 
from  chau:'i.  -5.  "For  this  cause  left  I  thee  iu  Crete,  that 
Ihvui  s'iOHldest  set  in  oi-dcr  the  things  that  are  wanting,  and 
oVdain  elders  in  every  city."  It  is  supposed  that  this  was 
somp  time  in  the  year  62,  after  the  apostle  was  released  from 
ills  first  imprisonment  in  Rome.  But  not  being  able  to  spend 
iriiich  time  ill  that  island,  he  left  the  care  of  the  churclies  to 
Titu.s  and  sailed  into  Judea  in  the  beginning  of  G3,  taking  Ti- 
mothy with  liiin.  Having  spent  some  time  in  Jerusalem,  he 
pi-ocscdod  to  Antioch,conifortingand  establishing  the  churches 
wliithcrsoever  he  went.  From  Antioch  he  set  out  on  his  fifth 
;i!ul  last  apostolical  journey,  in  which  he  and  Timothy  tra- 
villed  through  Syria  and  Cil'icia,  and  came  to  Colosse  in  Phry- 
qi-i,  e.irly  in  the  year  64.  Oo  this  occasion  it  is  supposed  he 
wrote  his  Epistle  to  Titus,  in  which  he  desires  him  to  meet 
him  iu  Nicopoljs,  as  he  had  intended  to  spend  the  winter 
there,  TiL  chap.  'iii.  12.  from. Colosse,  he  wenl  with  Timothy 
to  Epliesus,  where  he  left  him  to  regulate  and  govern  tlie 
c.hiircVi  ;  from  thence  he  passed  into  Macedonia,  and  proba- 
blv  visited  Philippi,  and  difTerent  churches  in  that  province, 
according  to  his  intention,  Phil.  ii.  24.  and  thence  to  Nicopo- 
lis,  wliere  he  intended  to  spend  the  winter,  and  where  he 
,liad  desired  Titus  to  meet  him. — See  above. 

Whether  Titus  ever  left  Crete  we  know  not :  nor  how,  nor 
where,  he  died.  Some  traditions,  on  which  little  dependance 
ran  be  placed,  say  he  lived  till  he  was  94  years  of  age,  and 
died,  and  was  buried  in  Crete.  He  appears  to  have  been  a 
voung  man  when  entrusted  with  the  care  of  the  churches  in 
tliis  island.  In  such  an  extensive  district,  an  aged  or  infirm 
inuu  would  have  been  of  little  service. 

Crete,  where  Titus  was  resident,  to  whom  this  epistle  was 
sent,  is  the -largest  island   in  the  Mediterranean  Sea;  it  lies 
between  22'"  and  27^""  Ions.  E.  and  between  35""  and  36"''  lat.  N. 
According  to  Strabo,  it  is  2^7  miles  in  length  ;  Pliny  makes  it 
270,  and  Scylax  312.    Pliny  also  states,  that  its  greatest  breadth 
is  .55  miles;  and,  as  its  length  was  so  disproportionate  to  its 
breadth,   it  is  called,   by   t^tephan\is   Byznntinus,  the   long 
iiland.    It  has  the  Archipelago  to  the  nortli,  the  African  Sea 
to  the  south,  the  Carpathian  to  the  east,  and  the  Ionian  to  the 
west.  It  is  now  generally  computed  to  be  about  250  miles  long, 
iilioiit  50  broad,  and  600  in  circumference.    It  was  anciently 
tailed  Aeria,   Clhonia,   Cnrele,  Idaa,  and  i\Tacarii ;  but  its 
most  common  name  was  Crete.    Of  it  Homer  gives  us  tlic  fol- 
.owing  description,  Odyss.  lib.  xi.-c.  v.  172 — 179. 
K.oi/r»;  rii  yai'  e^i,  jicum  cvi  oiuoTn  vroiTfii, 
Ka\r),  Kai  Tri£ioa,  Kcpip'pvrof  ev  6'  aiSp'tiTroi 
TliWot,  OTretpeaioi,  KOt  cvvriiovra  7ruXf)£5. 
AXXij  S'  aWuv  yXiouja  ficftiyiif^rj'  cv  p-.v  Kxaioi, 
Ef  i5'  ErcjcOTjrEf   uriaXr/ropc;    r.v  it  Kvdcoi'Cj, 

Vol.  Vr.  T  t 


AtjjOJCEs  r£  "VpixaiKti,  Stoi  tj  VlsXaayoi. 
Toiai  6'  cm  Kvojaaof  jicyaXr]  ttoXjj"  cvda  t£  Mirtoj 
Eui/€o>pos  liainXcvt  Aiof  pcyaXov  oapis^ns. 
Crete  awes  the  circling  waves,  a  fruitful  soil  , 
And  ninety  cities  crown  the  sea-born  isle. 
Mix'd  with  her  genuine  sons,  adopted  names 
In  various  tongues  avow  their  various  claims. 
Cidonians,  dreadful  with  the  bended  yew, 
And  bold  Pelasgi,  boast  a  native's  due  : 
The  Dorians  plumed  amidst  the  files  of  war, 
Her  foodful  glebe,  with  fierce  Achaians,  share. 
Cnossus,  her  capital  of  high  command. 
Where  sceptred  Minos,  with  impartial  hand, 
Divided  right ;  each  ninth  revolving  year 
By  Jove  received  in  council  to  confer.  Pope. 

Though  in  the  above  quotation  Homer  attributes  to  this 
island  only  ninety  cities,  &ii_vriK<ivTa  iroXrici  ;  yet  in  other  places 
he  gives  it  the  epithet  of  iKaTOjino'Kii,  hundred  cities.  And 
tliis  number  it  is  generally  allowed  to  have  had  originally . 
but  we  must  not  let  the  terra  city  deceive  us,  as,  in  ancient 
limes,  places  were  thus  named  which  would  rate  with  villages 
or  liaiiilets  only  iu  these  modern  times.  Few  places  in  anti- 
quity have  been  more  celebrated  than  Crete  :  it  was  not  only 
famous  for  its  Iiundred  cities,  but  for  the  arriv:l  of  Europa. 
on  a  bull,  or  in  the  ship  Taurus,  from  Phoenicia;  for  the 
Lriljyrint.il,  the  work  of  Daedalus  ;  for  the  destruction  of  the 
Minotaur,  by  Theseus  ;  for  Mount  Ida,  where  Jupiter  was 
preserved  from  tlie  jealousy  of  his  father  Saturn  ;  for  Jupi- 
ter's sepulchre;  and,  above  all,  for  its  king  iV/jwos,  and  tliR 
laws  which  he  gave  to  his  people  ;  the  most  pure,  wholesomr, 
and  equal,  of  which  antiquity  can  boast. 

Their  lawgiver  Minos  is  said  by  Homer  to  have  held  a  con- 
ference every  ninth  year  with  Jupiter,  from  whom  he  is  re- 
ported to  liave  received  directions  for  the  farther  improve- 
ment of  his  code  of  laws :  though  this  be  fable,  it  probably 
states  a  fact  in  disguise :  Minos  probably  revised  his  laws 
every  ninth  year  ;  and,  to  procure  due  respect  and  obedience 
to  them,  told  the  people  that  he  received  these  improvements 
from  Jupiter  himself.  This  was  customary  with  ancient  legisla- 
tors, who  had  to  deal  with  an  ignorant  and  gross  people,  and  has 
been  practised  from  the  days  of  Minos  to  those  of  Mohammed. 
According  to  ancient  authors,  Crete  was  originally  peopled 
from  Palestine.  Bocliart  has  shown.  Canaan,  lib.  i.  c.  15, 
col.  420,  that  Hint  part  of  Palestine  which  lies  on  the  Mediter- 
ranean, was  by  the  Arabs  called  Keritha,  and  by  tlie  i^yrians 
Crelh;  and  the  Hebrews  called  its  inhabitants  Crethi,  ^m3  or 
Crethim  a\-03,  which  tlie  Septuagint  have  translated  Kprj- 
ruf.  Thus  Ezek.  xxv.  16,  we  find  n3\-n3  nx  in->rni  vehicra- 
thi  et  Crethim,  which  we  translate,  "  I  will  cut  off  the  Cere- 
thims  ;"  translated  by  the  Septuagint  Kai  c^oXoOptvau  Kpnrat, 
"  I  will  destroy  the  Cretans  ;"  and  Zeph.  ii.  .5.  "  Wo  unto  the 
inhabitants  of 'the  sea-coasts,  the  nations  of  the  Cherethites  ;" 
C3\Ti3  ''13  goi  Crethim,  "  the  nation  of  the  Crethim  ;"  vapot- 
KOI  Kojjrc.ji',  Sept.  "the  sojourners  of  the  Cretans."  That 
these  prophets  do  not  speak  of  the  island  of  Crete,  is  plain 
from  their  joining  the  Crethim  with  the  Philistim,  as  one  and 
the  same  people.  "  Thus  saith  the  Lord  God,  Behold,  I  will 
stretch  out  my  hand  upon  the  Philistines,  and  will  cut  ofTthe 
Cerethims,  and  destroy  the  remnant  of  the  sea-coasts,"  Ezek- 
XX.  16.  "  Wo  unto  the  inliabitants  of  the  sea-coasts,  the  na- 
tion of  the  Cherethites  ;  the  word  of  the  Lord  is  against  you, 
O  Canaan,  the  land  of  the  Philistines ;  I  will  even  destroy 
thee,"  Zeph.  ii.  5.  Accordingly  it  appears  that  the  Crelhims 
were  a  part  of  the  Philistines.  The  Crethim  in  Palestine 
were  noted  for  archery  ;  and  we  find  that  some  of  them  were 
employed  by  David  as  his  life-guards,  2  Sam.  vui.  13.  xy.  18. 
XX.  23.  1  Kings  i.  38.  1  Chron.  xviii.  17.  in  all  which  places 
they  are  called,  in  our  translation,  Chcret'iites  ;  but  the  He- 
brew is  \-i-i3  Crethi,  which  the  Clinldee  paraphrase  renders 
N^ntf  p  l,-r,sh.lin,  or  n^^ntrp  /cashtait/nh,  orc/ier*.— See  the  Tar- 
gum  of  llab.  Joseph.  It  is  very  likely  that  the  Crethi,  or  Cre- 
thim, of  Palestine,  had  their  name  from  their  successful  use 
of  their  favourite  instrument  the  bote  ;  as  by  it  they  destroyed 
many,  for  m3  carath,  iu  Hebrew,  signifies  to  destroy,  or  lay 
waste  :  and  hence  the  paranomasia  of  the  prophet,  quoted 
above,  Ezek.  xxv.  16.  "  I  will  cut  ofT  the  Cherethites, 
a>n->o  nx  ^msni  literally,  "  I  will  destroy  the  destroyers.  ' 

Idomeneus,  who  assisted  Agamemnon  in  the  Trojan  war, 
was  the  last  king  of  Crete.  He  left  the  regency  of  the  island 
to  his  adopted  son  Lcucus,  who,  in  tlie  absence  of  the  king, 
usurped  the  empire:  the  usurper  was,  however,  soon  ex- 
pelled, and  Crete  became  one  of  the  most  celebrated  re.pubhca 
in  autiqnitv.  The  Romans  at  last,  under  Q.iiintiis  Metellus, 
after  an  iuimense  expenditure  of  blood  and  treasure,  succeed- 
i  ed  in  subduins  the  Island  :  on  which  he  abolished  the  laws  of 
3-29 


The  aposllc-i,  slateriwnl  qf 


TITUS. 


Ida  cliaraclcr,  hi^  hope,  if-c. 


Minos,  and  introaiiced  the  cuJe  of  Nuii)a  Poinpilius.  Crete, 
with  the  small  kingdom  of  Cyreiie,  became  a  Roman  province  ; 
this  was  at  first  governed  by  a  proconsul,  next  by  a  quiRstor 
and  assistant,  and  lastly  by  a  consul.  ConslantinelheOrea.t, 
in  the  new  division  lie  made  of  the  provinces  of  the  empire, 
(separated  Crete  from  Cyrene,  and  left  it  with  Africa  and  IHy- 
ria,  to  his  third  son  Cunstans.  In  the  ninth  century,  in  the 
reign  of  Michael  H.  it  was  attacked  and  conquered  by  the  Sa- 
racens. About  905,  the  emperor  Nicephor us  Phucas,  in  the 
JoUowing  centiny,  defeated  and  expelled  the  Saracens,  and 
reunited  the  island  to  the  empire,  after  it  had  been  under  the 
power  of  the  infidels  upwards  of  100  years.  It  remained  with 
the  empire  until  the  time  of  Baldwin,  earl  of  Flanders,  who, 
being  raised  to  the  throne,  rewarded  the  services  of  Boniface, 
marquis  of  Montferrat,  by  making  him  king  of  Thessalonica, 
and  adding  to  it  the  island  of  CVete.  Ualdwin,  preferring  a 
sum  of  gold  to  the  government  of  the  island,  sold  it  to  the  Ve- 
netians, A.  U.  1194,  under  whose  government  it  was  called 
Candia,  from  the  Arabic  izf^  Kandak,  a.  fortificulion,  a 
name  which  the  Saracens  gave  to  the  metropolis  which  they 
had  built  and  strongly  fortified.  In  l(i4.5,  in  the  midst  of  a 
profound  peace,  it  was  attacked  by  the  Turks,  with  a  fleet  of 
400sail,  which  had  on  board  an  army  of  60,000  men,  under  the 
command  of  four  pashas  ;  to  oppose  whom,  the  whole  island 
could  only  muster  3500  inlantry,  and  a  small  number  of  caval- 
ry :  yet,  with  these,  they  held  out  against  a  numerous  and  con- 
tinually recruited  army,  di.-;piiting  every  inch  of  ground,  so 
that  the  whole  Ottoman  power  was  employed  for  nearly  30 
years  before  they  got  the  entire  dominion  of  tlie  island.  In 
this  long  campaign  against  this  brave  people,  the  Turks  lost 
about  200,000  men  !  Since  about  the  year  1675,  the  whole 
island  has  been  under  the  government  of  the  Turks. 

The  island  of  Crete  is  perhaps  one  of  tlie  most  salubrious  in 
the  world.  The  soil  is  rich,  and  it  produces-no /eroc/ojfs  or 
poisonous  animal.  The  present  number  of  its  inhabitants 
may  amount  to  about  350,200,  of  whom  about  200  are  Jews, 
150,000  Greeks,  and  200,000  Turks.  This  is  a  large  population 
for  a  place  under  Turkish  despotism  ;  but  had  it  the  blessings 
of  a  free  government,  it  could  support  at  least  treble  the 
number. 

The  island  is  dividied  into  twelve  bisliops'  sees,  under  the 
patriarch  of  Constantinople;  but  though  the  execrable  Turks 
profess  to  allow  the  Christiajis  the  free  exercise  of  their  reli- 
gion, yet  they  will  not  permit  them  to  repair  their  churches. 
It  is  only  by  the  inlluence  of  large  sums  of  gold,  paid  to  the 
pashas,  that  they  can  keep  their  religious  houses  from  to- 
tal dilapidation.  The  Mohammedans  have  indeed  converted 
>nost  of  the  Christian  temples  into  mosques.  In  Candia,  the 
metropolis,  they  have  left  two  churches  to  the  Greeks  ;  one  to 
the  Armenians,  and  a  synagogue  to  the  Jews.  Candia  is 
about  500  miles  from  Constantinople.  Is  it  not  strange  tliat 
the  maritime  powers  of  Europe  have  not  driven  those  oppres- 
sors of  the  human  race  from  this  and  every  inch  of  Christian 
ground  which  they  have  usurped  by  tieachery  and  violence ; 
and  which  they  continue  to  govern  by  despotism  and  cruelty^ 

Many  have  observed  the  affinit;/  that  subsists  between  the 
First  liuistle  to  Timothy,  and  this  to  Titus.  Both  epistles  are 
directed  to  persons  left  by  the  writer  to  preside  in  their  re- 
spective churches  diu"ing  his  absence.  Both  epistles  are  prin- 
cipally occupied  in  describing  the  qualifications  of  those  who 
Bhould  be  appointed  to  ecclesiastical  ofiices ;  and  the  ingre- 
dients in  this  description,  are  nearly  tVie  same  in  both  epfs- 
lles.  Timothy  and  Titus  are  both  cautioned  against  the  same 
prevailing  corruptions.  The  phrases  and  expressions  in  both 
letters  are  nearly  the  same  ;  and  the  writer  accosts  his  two 
disciples  with  the  same  salutations,  and  passes  on  to  the  busi- 
ness of  his  epistle,  with  the  same  transition.     For  example, 

Unto  Timothy  "  my  own  son  in  the  faith— as  1  besought  thee 
to  abide  still  at  Ephesus,"  &c.  1  Tim.  chap.  i.  1,  2,  3. 

To  Titus  "  my  own  son  after  the  conmion  faith— for  this 
cause  left  I  thee  in  Crete."    Tit.  ch.  i,  4,  5. 

If  Timothy  was  not  to  "give  heed  to  fables  and  endless  gene- 
alogies which  minister  questions,"  1  Tim.  chap.  i.  4. 


Titus  was  also  to  "avoid  foolish  questions  and  genealogies," 
chap.  iii.  9.  "not  giving  heed  to  Jewish  fables,''  chap.  i.  14. 

If  Timothy  was  to  be  a  "pattern"  (tuttoj,)  1  Tim.  chap.  iv. 
12.  so  was  Titus,  chap.  ii.  7. 

IfTimothy  wasto  "let  no  man  despise  his  youth,"  ITim.ch. 
iv.  12.    Titus  was  also  to  "  let  no  man  despise  him,"  ch.  ii.  15. 

This  verbal  consent  is  also  observable  in  some  very  peculiar 
expressions,  which  have  no  relation  to  the  particular  charac- 
ter of  Timothy  or  Titus. 

Tlie  phrase  7rir"S  o  ^^oyos,  it  is  a  faithful  saying,  occurs 
thrice  in  the  First  Epistle  to  Timothy,  once  in  the  second,  and 
once  in  that  to  Titus;  and  in  no  other  part  of  St.  Paul'«  wri- 
tings. These  three  epistles  were  probably  written  towards  the 
close  of  his  life ;  and  are  the  only  epistles  written  after  liis 
first  imprisonment  at  Rome. 

The  same  observation  belongs  to  another  singularity  of  ex- 
pression, viz.  the  epithet  sound,  {vy  laivcov,)  as  applied  to 
words  or  doctrine.  It  is  thus  used  twice  in  1  Tim.  twice  in  tlie 
second  epistle;  and  thrice  in  the  epistle  to  Titus;  beside  two 
cognate  expressions,  vyiaivovTai  rr;  -rrt^ci,  sound  in  the  faith, 
and  Xoyov  vyiri,  sound  speech.  And  the  word  is  not  found 
in  the  same  sense,  in  any  other  part  of  the  New  Testament. 

The  phrase,  God  our  Saviour,  stands  in  the  same  predica- 
ment. It  is  repeated  three  times  in  the  First  Epistle  to  Timo 
thy  ;  and  thrice  in  the  Epistle  to  Titus ;  and  does  not  occur  in 
any  book  of  the  NewTeslamenf,  but  once  in  the  Epistle  of  Jude. 

Similar  terms,  though  intermixed  with  othei-s,  are  employ- 
ed in  the  two  epistles,  in  enumerating  the  qualifications  re- 
quired in  those  who  should  be  advanced  to  the  station  of  an 
lliority  in  the  church :  compare  1  Tim.  chap.  iii.  2—4.  with 
Titus  chap.  i.  6 — 8. 

The  most  natural  accounts  which  can  be  given  of  these  re- 
semblances, is  to  suppose  that  the  two  epistles  were  written 
nearly  at  the  same  time;  and  whilst  the  same  ideas  and 
phrases  dwelt  in  the  writer's  mind. 

The  journey  of  St.  Paul  to  Crete,  alluded  to  in  this  epistle, 
in  which  Titus  was  left  in  Crete  to  set  in  order  the  things 
which  were  wanting,  must  be  carried  to  the  period  which  in 
tervcned  between  his  first  and  second  imprisonment.  For  the 
history  of  the  Acts,  whichreaches  to  the  time  of  St.  Paul's  im- 
prisonment, contains  no  account  of  his  going  to  Crete,  except 
u])on  his  voyage  as  a  prisoner  to  Rome  :  and  that  this  loulJ 
not  be  l,he  occasion  referred  to  in  this  epistle,  is  evident  IVom 
hence,  that  when  St.  Paul  wrote  this  epistle,  lie  appears  to 
iiMve  been  at  liberty  ;  wliereas,  after  that  voyage,  he  continu- 
ed at  least  two  years  in  confinement. 

It  is  agreed  that  St.  Paul  wrote  his  first  Epistle  to  Timothy 
from  Macedonia;  and  that  he  was  in  these  parts,  i.  c.  in  tin; 
peninsula,  when  lie  wrote  the  Ejiistle  to  Titus,  is  rendeii'J 
probable  by  his  directing  Titus  to  come  to  him  in  Nicopolis. 
The  most  noted  city  of  that  name  was  in  Epirus,  near  to  Ac- 
tium;  but  the  form  of  speaking,  as  well  as  the  nature  of  the 
case,  renders  it  probable  that  the  writer  was  in  t)ve  lu^igli.. 
bourhood  of  this  city  when  he  dictated  this  direction  to  Titus. 

Upon  the  whole,  if  we  be  allowed  to  suppose  that  St.  Paul, 
after  his  liberation  at  Rome,  sailed  into  Asia,  taking  Crete  In 
his  way;  and  that  from  Asia,  and  from  Ephesus  its  capital,  he 
proceeded  to  Macedonia,  and  crossing  the  peninsula  in  hi.< 
progress,  came  into  the  neighbourhood  of  Nicopolis  :  \xe  liave 
a  route  which  falls  in  with  every  thing.  It  executes  the  aileii- 
tion  expressed  by  the  apostle  of  visiting  Colosse  and  lliiliiipi, 
as  soon  as  he  should  be  set  at  liberty  at  Rome.  It  allows  fiiitt 
to  leave  "Titus  at  Crete,"  and  "Timothy  at  Ephesus,  as  he 
went  into  Macedonia;"  and  he  wrote  to  both  not  long  after, 
from  the  peninsula  of  Greece,  and  probab?y  the  neighbour- 
hood of  Nicopolis;  thus  bringing  together  the  dates  of  these 
two  epistles,  and  thereby  accounting  for  that  affinity  between 
them,  botli  in  subject  and  language,  which  htis  been  above  point- 
ed out.  Though  the  journey  thus  traced  out  for  St.  Paul  bo  in  ;« 
great  measure  hypothetical,  yet,  it  is  a  species  of  consistency 
which  seldom  belongs  to  falsehood  to  admit  of  an  hypothesis 
which  includes  a  great  number  of  independent  circumstances 
without  contradiction. — See  Paley's  Horje  Paulinae,  p.  321. 


PAUL 


THE  EPISTLE  OF 
THE  APOSTLE  TO  TITUS. 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 

CHAPTER   I. 

7'Ae  apostle's  statement  of  his  character,  his  hope,  and  his  function,  I — 3.  Tlis  address  to  7'itus,  and  the  end  for  which  he 
left  him  in  Crete,  4,  5.  The  (/ualifications  requisite  in  thxjse  ipho  should  he  appointed  le/rfer,«  and  bishops  in  the  church  qf 
^.j  £!     n      Of  false  teachers,  W,\\.     The  character  of  the  Cretans,  and  how  they  iccre  to  be  dea!:jLctth,  M—hX.     Of  the 


(rod,  6-9. 


pure,  the  impure,  and  false  professojs  of  religion,  15,  16. 
Csesar.  Aug    12.] 

PAUL,  a  servant  of  Cod,  and  an  apostle  of  .lesus  Clirist,  ac- 
cording to  the  faith  of  (Jod's  elect,  and  *lhe  acknowledg- 
ing of  the  truth  b  which  is  after  godliness  ; 

a'7Tiii.,5L>r.,— l.lTinl.3  I6.&i;.:i-c0i,  ror.-rt'JTim.l.l,  rii.:i.7. 

NOTES.—Verae   1.    Paul,  a  servant  of  God\    In  several 
riaces  of  his  other  epistles,  St.  Paul  styles  himself  the  ser- 
v.int  of  Jesus  Christ  :    but  this  is  the  oiilv  place  whfTC  he 
330 


[.\.  M.  cir.  4069.     A.  D.  65  or  66.     A  V.  C.  S18.     An.  Imp.  N'er. 

2  "^  In  iJ  hope  of  eternal  life,  which  God  '  that  cannot  Ii",  pro- 
mised f  before  the  world  began  ; 

3  s  But  hath  in  due  times  manifested  his  word  through  preach- 


calls  himself  the  servant  qf  God.  Some  think  that  he  did 
this  to  vindicate  himself  against  the  Jews;  who  supposed 
that  he  had  renounced  God^  wlicii  ho  admitted  the  Gentiles 


His  address  and CHAPTER  I. 

ing,  h  which  is  coinmilted  unto  me  '  according  to  tlie  command 
iiienl  of  God  our  Saviour : 

4  To  •«  Titus,  I  tnine  own  son  after  '"  the  common  faith  : 
"  Grace,  mercy,  and  peace,  from  God  the  Father  and  the  Lord 
Jpsus  Christ  our  Saviour. 

5  For  this  cause  left  I  thee  in  Crete,  that  lliou  shouldest  "■  set 
in  order  the  things  that  are  "  wanting,  and  ">  ordain  elders  in 
every  city,  as  1  had  appointed  thee  : 

6  'If  any  be  blameless,  '  tlie  husband  of  one  wife,  *  having 
faithful  children,  not  accused  of  riot,  or  unruly. 

7  For  a  bishop  must  be  blameless,  as  "  the  steward  of  God  ; 

h  I  Thts^."..*.  1  Tim.l  ll.-i  1  Tim  1-1  &2.^.«i4.in-kaC<)r.^l3&  7.1:1  &«. 
Mfi,aa,ia.I8.  G«l.a.:V-llTim  l.a-m  Ko,«.\A1.  aCor.4  la  2Pel.l.l.-n|..,,l|. 
ra.  Col.1  2.  iTim  1.3.  2Tim  l.:;.-o  I  ror.n  »l.-pOr,  left  undnnc.-q  AoM  U. 
C3.    2Tiin.2.2.-f  I  Tim.  3.  2,  iw..-s  1  Tim. 3.12.— t  1  Tim.J.  4,  12.— u  Mall  24.4... 

into  his  Church.  But  if  thns  to  vindicate  himself  was  at  all 
necessary,  why  was  it  not  done  in  liis  epistle  to  the  Romans, 
the  grand  object  of  which  was  to  prove,  that  the  Gentiles  came 
legally  into  the  Church  on  believing  in  Christ,  without  sub- 
mitting to  circumcision;  or  being  laid  under  obligation  to  ob- 
serve the  rites  and  ceremonies  of  the.Iewish  law'?  This  rea- 
son seems  too  fanciful.  It  is  very  likely,  tlwt  in  the  use  of  the 
phrase,  the  apostle  had  no  parlii-ular  design  ;  for,  according  to 
him,  he  who  is  the  servant  nf  Christ,  is  the  servant  qt  God  ; 
and  he  who  is  Gnrl's servant,  is  also  tlie  servant  of  Christ. 

ThefailJi  of  God's  elect}  The  (;hristians,  who  were  now 
chosen  in  the' place  of  the  Jews;  who,  for  their  obstinate  re- 
jection of  the  Messiah,  were  reprobated  ;  i.  e.  cast  out  of  the 
Divine  favour. 

The  arknoicledsin^ofthe  truth]  Fortlie  propagation  of  that 
truth,  or  system  of  doctrines,  which  is  calculated  to  promote 
fliidliness.  or  a  holy  and  useful  life. 

2.  In  ho/ie  of  eternal  life]  In  expectation  of  a  state  of  Ae/»5' 
and  trelUtein'g,  which  should  last  through  eternity,  when  time 
sliould  be  no  niore.  This  includes  not  only  the  sa/i-aZiO?t  o/" 
IM  sonl,  and  its  eternal  bealificaliun  ;  but  also  tlie  resurrec- 
tion of  the  tiodi/.  This  wa.s  a'point  but  ill  understood,  and  not 
very  clearly  reve.-iled  under  the  .Mosaic  Inw  :  but  it  was  fuHy 
r<'vi-iiled  iilidi'r  tlw>  f.'o.^pel ;  and  the  doctrine  illustrated  by  the 
rcsuriectioii  riiid  :i.=rension  of  Christ. 

Which  Hod,  thai  cannot  lie,  promised]  We  have  often  seen 
that  the  phrase,  the  foundation  of  the  irorld,  means  the  .Jewish 
fconomy  :  and  l/e/6re  the  J'onnd'ution  of  the  world;  tlie  times 
antecedent  to  tlie  giving  of  the  law.  "  This  is  evidently  the 
meaning  here. —See  2  Tim.  i.  9,  111,  11. 

Siipiiosiiiir  tlie  word  aiutvuni,  in  this  verse,  to  signify  eter- 
nal, savs  IV.  !\Iackiiight,  the  literal  translation  of  Tzf>o  xpovoiv 
aii.nnMv,  would  be,  before  eternal  times:  hut  that  being  a 
contradiction  in  terms,  our  translators,  contrary  to  the  pro- 
priety of  the  (.'reek  UmgUiige,  have  rendered  it,  before  the 
world  began  :  as  Mr.  Locke  oliserves  on  Rom.  .xvi.  25.  The 
true  literal  tran.'ilalioii  is,  before  the  secnlar  limes,  referring 
us  to  the  .Tewish  jubilees,  by  which  times  were  computed 
among  the  Uelirews,  as  amoiiir  the  Gentiles  they  were  comjiu- 
led  by  genenitinns  iifnien.  Hence,  Coloss.  i.  2G.  the  mi/stery 
ichich  iras  hept  hid,  a-o  tmv  aioiriov,  Kai  mrn  rutv  ytvto)!/,  from 
the  ages,  and  from,  the  generations,  signifies  the  mystery 
»rhicli  WMS  kept  hid  from  the  .Tews  and  from  the  Gentiles. 

.'t.  Hut  hath  in  due  times]  Kuipoti  ttlinis  ;  in  its  own  time.'. 
.-.Jee  1  Tim.  ii.  0.  Gal.  iv.  1.  Eph.  i.  10.  ii.  7.  God  caused  the 
tJospel  to  be  published  in  th.-it  time,  in  which  it  could  be  pub- 
lished with  the  greatest  eftect.  It  is  impossible  tliat  God 
should  prematurely  hasten,  or  causelessly  delay,  the  accom- 
plislum^nt  ol  any  of  his  wcirks.  .Testis  was  niiinifested  pre- 
cLselv  at  the  lime'  in  which  that  manifestation  ci-.ild  best  pro- 
mote the  glorv  of  (iod,  and  the  salvation  of  man. 

Manifested  his  irord]  Tov  \oynv  atnov,  his  doctrine,  tlie 
doctrine  of  eternal  life,  by  the  incarnation,  passion,  death,  and 
resurrection,  of  .lesns  Christ. 

Mliirh  is  committed  unto  me]  That  is,  to  preach  it  among 
the  Gentiles. 

According  to  the  commandment  of  God  our  Saviour]  This 
evidently  refers  to  the  commi.ssion  which  he  had  received 
from  Christ.— See  Acts  ix.  15.     He  is  a  chosen  vessel  unto  "SI 


adoke  to  Titus. 


not  self-willed,  not  soon  angry,  »  not  given  to  wine,  no  striker, 
w  not  given  to  filthy  lucre  ; 

8  ''  lint  a  lover  of  hosiiitality,  a  lover  of  '  good  men,  sober, 
just,  h(dv,  temperate ; 

9  '  Holding  fast  "  the  faithful  word  Ij  as  he  had  been  taught, 
that  he  may  be  able  '  by  sound  doctrine  both  to  e.xhort  and  to 
convince  the  gainsayers. 

10  For  J  there  are  many  unruly  and  vain  talkers  and  'de- 
ceivers, 'especially  they  of  the  circumcision: 

11  Whose  mouths  mu.st  be  slopped,8whosubvert  whole  houses, 
teaching  things  which  they  ought  not,  •>  for  filthy  lucre's  sake. 


1  C'nr4. 

1  o_v^cv.l0.9.     iTim.S.S,"?.     Kph  5. 18  — «•  I  Tim.  3.3,  9.    1  Pot.5  2.— 

X  1  Tin 

3  2.     y  Or,  CTo.Uhii.ss.-z  2  Tlieas  2. 15.    2Tim.l.l3.-«  1  Tim.l.l.S.fc  4. 

9  &I)  3. 

2  Till'?  a -^1)  Or,  in  leachinf.-c  1  Tim.  1. 10.&  6.3.  2  Tim.4.3    Cli.2.1  — 

a  1  Tim 

I.6.— e  Rom.l6.18.-f  Acts  IB.  l.—g  Mau.a.14.    2  Tim.S.G— ti  1  Tim. 6.5. 

visit,  anil  evangelized  an  Lslandof  the  lirst  consequence,  with- 
out its  being  mentioned  by  his  historian  Luke,  had  it  happened 
during  the  period  embraced  in  the  Acts  of  the  Apostles,  must 
be  evident.  That  tlie  journey,  therefore,  must  have  been 
performed  after  the  time  in  which  St.  Luke  ends  his  histi>ry, 
that  is,  after  St.  Paul's  lirst  imprisonment  at  Rome,  seems  al- 
most certain. 

Set  in  order  the  things  that  are  wanting]  It  appears  from 
this,  that  the  apostle  did  not  spend  much  time  in  Crete ;  and 
that  he  was  obliged  to  leave  it  before  he  had  got  the  Churcli 
properly  organized..  Tlie  supplying  of  this  defect,  he  tells 
Titus,  he  had  confided  to  him,  as  one  whose  spiritual  views 
coincided  entirely  with  his  own. 

Ordain  elders  in  every  city]  That  thou  mightest  appoint, 
KaTarn<^(li,  elders,  persons  well  instructed  in  Hivine  things, 
who  should  be  able  to  instruct  others,  and  observe  and  enforce 
the  discipline  of  the  Church.  It  appears  that  those  who  arc 
called  elders  in  this  place,  are  the  same  as  those  termed  bishops 
in  ver.  7.  We  have  many  proofs,  that  bishops  and  elder.s 
were  of  the  same  order  in  the  apostolic  Church,  though  after- 
ward they  became  distinct.  Lord  Peter  King,  in  his  view  of 
the  jirimitive  Church,  has  written  well  on  this  subject. 

In  every  city— Kara  rroXif.  This  seems  to  intimate,  that 
the  apostle  had  gone  over  the  whole  of  the  hecatompoUs,  or 
hundred  cities,  for  which  this  island  was  celebrated.  Indeed 
it  is  not  likely,  that  he  would  leave  one,  in  which  he  had  not 
preached  Clirist  crucified. 

6.  If  any  lie  blameless]  See  the  notes  on  1  Tim.  iii.  2,  &c. 
Having  faithful  c/Uldren]  Whose  family  is  converted  to 

God.  It  would  have  been  absurd^to  employ  a  man  to  govern 
the  Church,  whose  children  were  fiot  in  subjection  to  himself: 
for,  it  is  ail  apostolic  maxim,  that  he  who  cannot  rule  his  own 
house,  cannot  rule  the  Church  of  God.     I  Tim.  iii.  5. 

7.  Ao«  self-willed]  Mr,  avdaSn;  one  who  is  determined  to 
have  his  own  way  in  every  thing ;  setting  up  his  own  judg- 
ment to  that  of  all  others;  expecting  all  to  pay  homage  to  his 
understanding.  Such  a  governor  in  the  church  of  God  can 
do  little  good  ;  and  may  do  much  mischief. 

]^ot  soon  angry]  Mi?  npyiXnv;  not  a  choleric  man;  one 
who  is  irritable  ;  who  is  apt  to  be  inflamed  on  every  opposi- 
tion ;  one  wlio  has  not  propercommand  over  his  own  temper. 

a  A  lorer  of  hospitality]  't'tXn^eviv;  a  lover  of  strangers. 
See  the  note  on  I  Tim.  iii.  2.  Instead  of  <!>t\o^€voi;  one  MS. 
has  (piXuTTroixov,  a  lover  of  the  poor.  That  minister  who 
neglect.s  the  poor,  but  is  frequent  in  his  visits  to  the  rich, 
knows  little  of  his  Master's  works;  and  has  little  of  his  Mas- 
ter's Spirit. 

A  lorer  of  go^d  men]  ^iXayaOov;  a  lover  of  goodness,  or 
of  good  things  in  general. 

Sober]  Prudent  hi  all  his  conduct.  Just ;  in  all  his  deal- 
ings. Holy;  in  his  heart.  7'e»tperrt/e;  self-denying  and  ab- 
stemious ill  his  food  and  raiment;  not  too  nice  on  points  of 
honour;  nor  magisterially  rigid  in  the  exercise  of  his  ecclesi- 
astical functions.  Qualifications  rarely  found  in  spiritual 
governors. 

i).  Holding  fast  the  faithful  tcord]  Conscientionsly  re- 
taining, and  zealously  maintaining,  the  true  Christian  doc- 
trine, according  to  the  instructions,  or  Kara  rttv  iiSaxi",  ac- 
cording to  tUp  institutions,  form  of  sound  doctrine,  or  con - 


to  bear  Mv  name  before  the  Gentiles.      For,'  I  have  appeared  l/cw/o/*  of  faith,  which  1  have  delivered  to  thee^ 


unto  thee  for  this  purpose,  to  make  thee  a  minister  and  a  wit- 
ness of  tlie  tilings  which  them  hast  seen  ;  and  of  those  things  j 
ill  the  which  I  will  appear  unto  thee  :  delivering  thee  from  tlic  1 
people  and  from  lln^  (Jentjles,  unto  whom  now  !  send  thee  ;  to  | 
open  their  eyes,  totinn  them  from  darkness  to  light,  &c.  .\cts  [ 
.\xvi.  16,  &c.  Thi.'?  is  tlie  i-iimmaiiilment ;  and,  according  to  i 
it,  he  became  the  apostle  of  the  (ieiitiles.  | 

God  our  Saviour.— As:  the  loinmission  was  given  by  Jesus 
Christ  alone;  the  Person,  whom  he  terms  here  God  our  Sn-  \ 
viour.  must  be  .Tesus  f'hrist  only  :  and  this  is  another  proof, 
that  St.  Paul  believed  .lesus  Chi'ist  to  be  (iod.  This  eternal 
life  God  had  promised  in  a  comparatively  obscure  way,  bufore 
the  foundation  of  the  world,  the  .lewish  dispensation;  hut 
now,  under  the  Gospel,  he  had  made  it  nianijest ;  produced  it 
witli  all  its  brightness,  illustrations,  and  proofs. 

4.  'J'o  Titus,  mine  own  son]  Him  whom  I  liave  been  the  in- 
strument of  converting  to  the  Christian  faith;  and  in  whom, 
in  this  respect,  I  have  tlie  same  right  as  any  man  can  have  m 
his  own  begotten  son. — See  the  Preface  ;  and  see  on  I  Tim.  i.  2. 

.">.  for  this  cause  li-ft  I  thee  in  Crete.]  That  St.  Paul  had 
been  in  Crete,  though  no  where  else  intimated,  is  clear  from 
this  p:i.=s.-ige     That  he  could  not  have  made  such  an  impoi  ta:it 


That  he' may  be  able  by  sound  doctrine]  If  the  doctrine  be 
not  sound,  vain  is  the  profe.s.sion  of  it ;  and  vain  its  infiuence. 
It  is  good  to  be  ze.iloiisly  ailerted  in  a  good  thing:  but  zeal  for 
what  is  not  of  (iod,  Avill  do  no  good  to  the  souls  of  men ;  how 
sincere  soever  that  zeal  may  be. 

To  exhort]  Them  to  hold  the  faith,  that  they  may  persevere. 

And  to  convince]  Refute  the  objections,  confound  the  so- 
phistry, and  convert  the  gainsayers;  and  thus  defend  the 
truth. 

10.  There  are  mam/  unruly]  Pei-sons  who  will  not  receive 
the  sound  doctrine,  nor  come"under  wholesome  discipline.    ^ 

Vain  tallcers]  Empty  boasters  of  knowledge,  rights,  and 
particular  privileges  ;  all  noi.se,  empty  parade,  and  no  tcorlc. 

Deceivers]  Of  the  souls  of  men  by  theirspecioiis  pretensiotis. 

Thei/  of  the  circumcision]  The  Judaizing  teachers,  who 
maintained  Ihenecessity  of  circumcision,  and  of  observing  the 
rites  and  ceremonies  of  the  Mosiac  law,  in  order  to  the  perfect- 
ing of  the  Gospel. 

11.  Whose  mouths  must  be  stopped]  Unmask  them  at  once  : 
exhibit  them  to  the  people;  make  manifest  their  ignorance 
and  hypocri.^y,  and  let  them  be  confounded  before  the  pf  opla 
whom'  thev  areViideavouring  to  seduce. 

331 


//(/u)  T^tui  should  art I'lTUS. 

12  '  One  of  themselves,  even  a  propliet  of  their  own,  saiil, 
The  Cretans  are  always  liars,  evil  beasts,  slow  bellies. 

13  This  witness  is  true,  k  Wlierefore  rebuke  them  sharply, 
that  they  may  be  '  sound  in  the  faith  ; 

14  "Not giving  heed  to  Jewish  fables,  and  "commandments 
of  men,  that  turn  from  the  truth. 

i  Act9l7,S9.-k2Cor.l3  10.  2  Tim.4  2.-1  Ch.3.a.-m  1  Tim.l.4.&4.7.  2  Tim. 
4.4.— n  IsaiaK29.1H.     Mall,  15.9.    Col. 2  22.  ^ 

Subvert  Hhnle  houses]  Turn  whole  Christian  families  fronx 
the  faith ;  attributing  to  the  broad  way,  what  belongs  only  to 
the  strait  gate  ;  ministering  to  disorderly  passions,  and  pro- 
mising salvation  to  their  proselytes,  though  not  saved  from 
their  sins. 

12.  One  of  themselves,  even  a  prophet  of  their  own]  This 
was  Epimenides,  who  was  born  at  Gnossiis,  in  Crete,  and 
was  reckoned  by  many  the  seventh  wise  man  of  Greece,  in- 
stead of  Periander,  to  whom  that  honour  was  by  others  deni- 
ed. Many  fabulous  things  are  related  of  this  poet,  which  are 
not  proper  to  be  noticed  here.  He  died  about  538  years  before 
the  Ciu'istian  era.  When  St.  Vuul  calls  him  a  prophet  of  their 
own,  he  only  intimates  that  he  was,  by  the  Cretans,  reputed 
H  prophet.  And,  according  to  Plutarch,  (/« -So/one,)  the  Cre- 
tans paid  him  divine  honours  after  his  death.  Diogeries  La- 
ertius  mentions  some  of  his  prophecies  :  beholding  the  fort 
of  Munichia,  which  guarded  the  port  of  Athens,  he  cried  out, 
"O,  ignorant  men !  if  they  but  knew  what  slaughters  this  fort 
shall  occasion,  they  would  pull  it  down  with  their  teeth!" 
This  prophecy  was  fulfilled  several  years  after,  when  the 
king  Antipater  put  a  garrison  in  this  very  fort,  to  keep  the 
Athenians  in  subjection. — See  Diog.  Laerl.  lib.  i.  page  73. 

Plato,  de  Legibus,  lib.  2.  says,  that  on  the  Atlienians  express- 
ing great  fear  of  the  Persians,  Epimenides  encouraged  them 
by  saying,  "That  they  should  not  come  before  ten  years,  and 
that  they  should  return  after  having  sufTered  great  disasters." 
This  prediction  was  supposed  to  have  been  fulfilled  in  the  de- 
feat of  the  Persians  in  the  battles  of  Salaniis  and  Marathon. 

He  predicted  to  the  Lacedemonians  and  Cretans  the  captivi- 
ty to  which  they  should,  one  day,  be  reduced  by  the  Arca- 
dians. This  took  place  under  Euricrates,  king  of  Crete,  and 
Archidamus,  king  of  Lacedaenion,  vide  Diog.  Laert.  lib.  i. 
page  74,  edit.  Meiboni. 

It  was  in  consequence  of  these  prophecies,  whether  true  or 
false,  that  his  countrymen  esteemed  him  a  prophet ;  that  he 
was  termed  avr]p  df.io;,  a  divine  m.an,  by  Plato  :  and  that  Cice- 
ro, De  divin.  lib.  i.  says,  he  was  futura  prcesciens,  el  vaiici- 
nans  per  furorem.  "  He  lupew  future  events,  and  prophesied 
under  a  divine  influence."  These  things  are  sufficient  to  jus- 
tify the  epithet  of  prophet,  given  him  here  by  St.  Paul.  It 
may  be  also  remarked,  Ih&ivates  and  poeta,  prophet  and  poet, 
were  synonymous  terms  among  the  Romans. 

The  Cretans  are  ahoa'js  liars]  The  words  quoted  here  by 
the  apostle  are,  according  to  St.  Jerom,  Socrates,  Nicephorus, 
and  otliers,  taken  from  a  work  of  Epimenides,  now  no  longer 
extant,  entitled  Tlcpi  xpricTjx'j^v ;  Concerning  Oracles.  The 
words  form  a  hexameter  verse  : — 

Kprire;  aci  xpev^at,  xaxa  Oripia,  yas-epci  apyat. 
llie  Cretans  are  always  liars  ;  destructive  wild  beasts ; 
sluggish  gluttons. 

That  the  Cretans  were  reputed  to  be  egregious  liars,  several 
of  the  ancients  declare  ;  insomuch  that  Kprjrii^eiv,  to  act  like  a 
Creta?i,  signifies,  to  lie;  and  xpl/'Oai  Kpririirpo},  to  deceive. 
The  other  Greeks  reputed  them  liars,  because  they  said  that 
among  them  was  the  sepulchre  of  Jupiter,  who  was  the  high- 
est object  of  the  Greek  and  Roman  worship.  By  telling  this 
truth,  which  all  others  would  have  to  pass  for  a  lie,  the  Cre- 
tans showed  that  the  object  of  their  highest  admiration  was 
only  a  dead  man. 

Evil  beasts]    Ferocious  and  destructive  in  their  manners. 

Slow  bellies]  Addicted  to  voluptuousness,  idleness,  and 
gluttony ;  sluggish  or  hoggish  men. 

13.  'J'his  vntness  is  trxie]  What  Epimenides  said  of  them 
nearly  600  years  before,  continued  still  to  be  true. — Their 
original  character  had  undergone  no  moral  change. 

Rebuke  them  sharply]  Arorofuos ;  cuttingly,  severely ; 
Bhow  no  indulgence  to  persons  guilty  of  such  crimes. 

That  they  may  he  sound  in  the  faith]  Tliat  they  may  re- 
ceive the  incorrupt  doctrine;  and  illustrate  it  by  a  holy  and 
useful  life. 

14.  Not  giving  heed  to  Jewish  fables]  See  on  1  Tim.  i.  4. 
and  iv.  7. 

Commandments  of  men]  The  injunctions  of  the  scribes 
and  Pharisees,  which  they  added  to  tlie  law  of  God. 

That  turn  from  thetru'lh]  For,  such  persons  made  the  word 
of  God  of  none  effect  by  their  traditions.  Sometimes  tlie  verb 
anoTpt'Popat  signifies,  to  be  averse  from,  slight,  or  despise. 
So  here,  the  persons  in  question  despised  the  truth,  and  taught 
others  to  do  tiie  same. 

15.  Unto  the  pure  all  thi7igs  are  pure]  This  appears  to 
have  been  spoken  in  reference  to  the  .Jewish  distinctions  of 
clean  and  unclean  meats.  To  the  genuine  Christian,  every 
kind  of  meat,  proper  for  human  nourishment,  is  pure,  is  law- 
ful; and  may  be  used  without  scruple.  This  our  Lord  had 
lone  before  decided.— See  on  Luke  xi.  39—41. 

But  unto  them  that  are  defiled]  In  their  consciences  ;  and 
unbelieving,  a-m^mi,  unfaithful  both  to  offered  and  received 
grace;  nothing  is  pure';  thev  have  no  uart  in  Christ,  and 

332 


towards  JnJaizing  teachers. 

15  "  Unto  the  pure  all  things  are  pure:  but  p  unto  them  that 
are  defiled  and  unbelieving  is  nothing  pure ;  but  even  their 
mind  and  conscience  is  defiled. 

16  Tliey  profess  tliat  they  know  God  ;  but  ■!  in  works  they  de- 
ny him,  being  abominable  and  disobedient,  '  and  unto  every 
good  work  ^  reprobate. 


tlie  wrath  of  God  abides  upon  them.  Their  mind  is  conta- 
minated with  impure  and  unholy  images  and  ideas  ;  and 
their  conscience  is  defiled  with  the  guilt  of  sins  already  com- 
mitted (igainsl  God. 

16,  They  profess  that  they  know  God]  He  still  speaks  con- 
cerning the  unbelieving  Jews,  the  seducing  teachers,  and 
those  who  had  been  seduced  by  their  bad  doctrine.  None 
were  so  full  of  pretensions  to  the  knowledge  of  the  true 
God,  as  the  Jews.  They  would  not  admit  that  any  other  peo- 
ple could  have  this  knowledge  :  nor  did  they  believe  that 
God  ever  did  or  ever  would  reveal  Himself  to  any  other  peo- 
ple :  and  that  to  give  the  law  and  the  prophets  to  the  Gentiles, 
would  be  a  profanation  of  tiie  words  of  God.  Hence  they  be- 
came both  proud,  uncharitable,  and  intolerant:  and  in  this  dis- 
position, they  continue  till  the  present  day. 

But  in  works  they  deny  him]  Their  profession  and  prac- 
tice were  at  continual  variance.  Full  of  a  pretended  faitli, 
while  utterly  destitute  of  those  works  by  wliich  a  genuine 
faith  is  accredited  and  approved.  Dio  Cassias  represents 
Cesar  as  saying  of  his  mutinous  soldiers,  Ovopia  Po.i/joim;' 
exovras,  ep-ya  Se  KtArwi/  ipMvrai.  "Having  the  name  of  Ro- 
mans, while  they  had  the  manners  of  the  Gauls."  How  near 
are  tliose  words  to  the  saying  of  the  apostle  ! 

Being  abominable]  Uie\vKroi.  This  word  sometimes  refers 
to  unnatural  lusts. 

And  disobedient]  AiretOeis ;  unpersuadable,  unbelieving; 
and  consequently  disobedient.  Cliaracters  remarkably  appli- 
cable to  the  Jews  througli  all  their  generations. 

Unto  every  good  work  reprobate]  KdoKipoi  \  adulterate  ; 
like  bad  coin,  deficient  both  in  the  iceight  and  goodnef:s  of  the 
metal;  and  witlioul  the  proper  sterling  stump;  and,  conse- 
quently, not  current.  If  they  did  a  good  work,  they  did  not 
do  it  in  the  spirit  in  which  it  should  be  performed.  They  had 
the  name  of  God's  people  ;  but  they  were  counterfeit.  The 
prophet  said.  Reprobate  silver  shall  inen  call  them. 

1.  Though  the  principal  part  of  tliis  chapter,  and  indeed  of 
the  whole  epistle,  may  be  found  in  nearly  the  same  words  in 
the  first  epistle  to  Timothy ;  yet  thereare  several  circumstan- 
ces here,  that  are  not  so  particularly  noted  in  the  other  :  and 
every  minister  of  Christ  will  do  well  to  make  himself  master 
of  both ;  they  sliould  be  carefully  registered  in  his  memory, 
and  engraven  on  his  heart. 

2.  The  truth,  which  is  according  to  godliness,  in  reference 
to  eternal  life,  should  be  carefully  regarded.  The  substantid 
knowledge  of  the  truth  must  have  Jdith  for  its  foundation  ; 
godliness  for  its  rule  ;  and  eternal  life  for  its  object  and  end. 
He  who  does  not  begin  well,  is  never  likely  to  finish  fair.  He 
who  does  not  refer  every  thing  to  eternity,  is  never  likely  to 
live  either  well  or  happily  in  time. 

3.  There  is  one  subject  in  this  chapter  not  sufficiently  at- 
tended to  by  those  who  have  the  authority  to  appoint  men  t'> 
ecclesiastical  offices ;  none  should  be  thus  appointed  who  is 
not  able,  by  sound  doctrine,  both  to  exhort  and  convince  the 
gainsayers.  The  powers  necessary  for  this  are  partly  natu- 
ral, yta.r[ly  gracious,  and  partly  acquired.  1.  If  a  man  have 
not  good  natural  abilities,  nothing  but  a  miracle  from  heaven 
can  make  him  a  proper  preacher  of  the  Go.spel  :  and  to  make 
a  man  a  Christian  minister,  who  is  unqualified  for  any  func- 
tion of  civil  life,  is  sacrilege  before  God.  2.  If  the  grace  of  God 
do  notcommunicate  ministerial  qualifications,  no  natural  gifts, 
however  splendid,  can  be  of  any  avail.  To  be  a  successful 
Christian  minister,  a  man  must  feel  the  worth  of  immortal 
souls  in  such  a  way  as  God  only  can  show  it,  in  order  to  spend 
and  be  spent  in  the  work.  He  who  has  never  passed  througli 
the  travail  of  the  soul  in  the  work  of  regeneration  in  his  own 
heart,  can  never  make  plain  the  way  of  salvation  to  other.'. 
3.  He  who  is  employed  in  the  fJIlirislian  ministry  should  culti- 
vate his  7nind  in  the  most  diligent  manner;  he  can  neither 
learn  nor  know  too  mucli.  If  called  of  God  to  be  a  preacher, 
and  witliout  such  a  call  he  had  better  be  a  galley-slave,  he  will 
be  able  to  bring  all  his  knowledge  to  the  assistance  and  succcjS 
of  his  ministry.  If  he  have  human  learning,  so  much  the 
better;  if  he  be  accredited,  and  appointed  by  those  who  have 
authority  in  the  cliurch,  it  will  be  to  his  advantage  ;  but  no 
human  learning,  no  ecclesiastical  appointment,  no  mode  of  or- 
dination, whether  Popish,  Episcopal,  Protestant,  or  Presbyte- 
rian, can  ever  supply  the  Divine  unction.,  witliout  which  he 
never  can  convert,  and  build  up  tlie  souls  of  men.  The  piety 
of  the  flock  must  be  faint  and  languishing,  when  it  is  not  ani- 
mated by  tlie  heavenly  zeal  of  the  pastor  :  they  must  be  blind 
if /;e  be  not  enlightened  ;  and  tlieir  faith  nuist  be  wavering 
when  he  can  neilliei' encourage  nor  defend  it. 

4.  In  consequence  of  the  appointment  of  improper  persons 
to  the  Christian  ministry,  there  has  been,  not  only  a  decay  of 
piety,  but  also  a  corruption  of  religion.  No  man  is  a  true 
Christian  minister  wlio  has  not  grace,  gifts,  and  fruit  :  if  he 
have  the  grace  of  God,  it  will  appear  in  his  holy  life  and  godly 
conversation.  If,  to  this,  he  add  genuine  abilities,  he  will  gi^e 
full  uroof  of  his  minL^trv  :  and  if  he  give  full  proof  of  his  mi- 


iiundri/  direclions 


CHAPTER  II. 


to  elderly  persons,  i\'C. 


liistiy,  lie  will  have/rM27;  the  souls  of  sinners  will  beconverteil  I  preaci),  aJiiiiiiister  the  Christian  sacraments,  &c.  while  no 
to  God  through  his  preaching,  and  believers  will  be  built  up  on  soul  is  benefited  by  his  ministry  !  Such  a  person  may  have 
their  most  holy  faith.  How  contemptible  imist  that  man  ap-  legal  aiithority  to  take  tithes,  but  as  to  an  appomtraent  from 
ppar  in  the  eyes  of  common  sense,  who  boasts  of  his  clerical  ^  God  he  has  none,  else  his  word  would  be  with  power,  and  his 
education,  his  sacerdotal  order,  his  legitimate   authority  to  '  preaching  the  means  of  salvation  to  his  perishing  hearers. 

CHAPTER  II. 

Sutidry  directions  !o  aged  men,  1,2.  To  aged  women,  3.  To  young  zcomen,4,5.  To  you7ig  men,6.  Directions  to  Titus, 
relative  to  his  own  conduct,  7,  8.  Directions  to  servants,  9,  10.  IVhnt  the  Gospel  of  the  grace  of  God  teaches  all  men,  H,  12. 
The  glorious  prospect  held  out  by  it;  salvation  from  all  sin,  and  final  glory,  13—15.  [A.  M.  cir.  4069.  A.  D.  65  or  60. 
A.  U.  C.  818.     An.  hup.  Ner.  Osar.  Aug.  12.] 


BUT  speak  thou  the  things  which  become  *  sound  doctrine  : 
2  That  the  aged  men  he  ^  sober,  grave,  temperate,  "  sound 
ill  faith,  in  charily,  in  patience. 

3  d  The  aged  women  likewise,  that  they  be  in  behaviour  as 
becometh  "  holiness,  not  f  false  accusers,  not  given  to  much 
wine,  teachers  of  good  things  ; 

4  That  they  may  teach  the  young  women  to  be  »  sober,  i'  to 
lovetheir  husbands,  to  love  their  children, 

.5  To  be  discreet,  chaste,  keepers  at  home,  good,  •  obedient  to 
tlieir  own  husband.s,  k  that  the  word  of  God  be  not  blasphemed. 

«lThn.l.lO.&6.3.  2Tim.l.l3.  Ch.l.9.-b  Or,  vi.iUnt.-c  Ch.l,  Ul^rt  ITiin. 
rs  10  41.3  II  1  I>ct.  3.  3,  4.— e  Or,  holy  women,— f  Or,  niakebales.  2Tiin.J3._ 
KOr  wise-h  ITimn.H.-ilCor.W.M.  Eph. 5.22.  Col. 3. IS.  I  Tim. 2.11.  1  Pet. 
6.l,.">.'-k  Rom. 2.24.  I  Tim  6.1. 


NOTES.— Verse  1.  But  speak  tho\t,  the  things]  This  is  a 
conclusion  drawn  from  the  preceding  chapter  ;  the  Judaizing 
icacliei-s  not  only  taught  a  false  doctrine,  but  they  led  an  un- 
holy life:  Titus' was  to  act  directly  opposite  ;  he  must  teach 
a  sacred  doctrine,  and  the  things  which  become  it;  he  must 
proclaim  the  truth,  and  illustrate  that  truth.  The  people  must 
not  only  be  well  instructed,  but  they  must  be  holy  in  their 
live.*:.     Principle  and  practice  must  go  hand  in  hand. 

2.  77ial  the  aged  men  be  sober]  It  is  very  likely  that  the 
word  aged  is  to  be  taken  here  in  its  literal  sense ;  that  it  re- 
ft-rs  to  udcanceu  years,  and  not  to  any  office  in  the  church  : 
the  whole  context  seems  to  require  this  sense. 

l-'or  an  old  man  to  be  a  drunkard,  a  light  and  trifling  person, 
and  a  glutton,  and  not  to  be  sober,  grave,  and  temperate,  is  not 
oiiiy  blaaieablc,  but  monstrous.  Seneca  has  well  said,  Luxu- 
rin'sus,  adolesrens  piccat  ;  Senex  insanit.  "  A  young  man 
nddi^-ted  to  a  life  of  luxury,  transgresses  ;  an  old  man  thus 
addicti^d,  runs  mad." 

3.  I'he  aged  tromen  li/cetcise]  I  believe  elderly  women  are 
iiie.-inl,  and  not  deaconesses.  ^ 

That  they  be  in  behaviou r]  Ev  Kanx^njxiTi  lepjirpiTreii,  tlwt 
lliey  be  in  their  dress,  gait,  and  general  deportment,  such  as 
their  holv  calling  requires;  that  they  be  not  like  the  world, 
hill  like  the  cluiicli,  decent  without,  and  adorned  with  holi- 
iif.-:s  within. 

Not  false  accusers]  Mn  ^iapnXov;,  not  devils;  we  have  had 
'!ie  same  exprpjsion  applied  in  the  same  way,  1  Tim.  iii.  11. 
where  see  the  note. 

Not  giren  to  much  wine]  Mi?  oivfj  ffoXAfo  deriovXconivai;,  not 
enslaved  by  much  wine  :  not  habitual  drunkards  or  tipplers ; 
fii/l/it  is  a  species  of  slavery.  ISoth  among  the  Greeks  and  Ro- 
mans, old  women  were  generally  reputed  to  be  fond  of  much 
wine  ;  hence  the  ancient  Scholiast  on  Homer,  U.  vi.  speaking 
of  old  women,  savs,  X'^'P^'  rw  oiw,  fi  r)\iKia  avrrj,  at  this  age 
tkni  delight  in  wine;  which' words  Ovid  seems  to  have  Irans- 
1  lied  literally,  Vinosior  (Ctns  hrcc  erut.  It  is  likely,  therefore, 
thai  it  was  customary,  among  the  elderly  women,  both  Greeks 
and  Romans,  to  drink  much  wine  ;  and'because  it  was  incon- 
sistent with  that  moderation  which  the  Gospel  requires,  the 
apostle  forbids  it  :  doubtless  it  was  not  considered  criminal 


6  Young  men  likewise  exhort  to  be  '  sober-minded. 

7  '"  In  all  things  showing  thyself  a  pattern  of  gooU  works  : 
in  doctrine  showing  uncorruptness,  gravity,  "  sincerity, 

8  "  Sound  speech,  that  cannot  be  condemned  ;  p  that  he  that 
is  of  tb.e  contrary  part  '  may  be  ashamed,  having  no  evil  thing 
to  say  of  you. 

9  .^.rAo)« '  servants  to  be  obedient  unto  their  own  masters, 
and  to  please  them  well  '  in  all  things  ;  not '  answering  again ; 

10  Not  purloining,  but  showing  all  good  fidelity  ;  °  that  they 
may  adorn  the  doctrine  of  God  our  Saviour  in  all  things. 


9  I  Tim  5.14.  IPfi 
I  Tim. 6. 1,2.  1  Pee 
Phil. 2.15. 


im.4, 12.  I  Pel  5.3.— n  Fph.6.24.— o  1  Tim.  6.3— p  Neli.  5. 
1. 12,  15.&  3. 16.— '1  2  Thess.3. 14.— r  Kphesiiiis  r..5.  C<jl.3.22. 
IS.— 3  Eiiliesians  D.24.— t  Or,  gainsnyms.—xi  Mnllhew  5.15. 


fessors  ;  and,  if  they  find  women  professing  Christianity, 
living  an  irregular  life,  they  will  not  fail  to  decry  the  Chris- 
tian doctrine  on  this  account.  '■  Behold  your  boasted  religion ! 
it  professes  to  reform  all  things,  and  its  very  professors  are  no 
better  than  others  !  Our  heathenism  is  as  good  as  your  Chris- 
tianity." These  are  cutting  reproaclies;  and  much  they  will 
have  to  answer  for,  who  give  cause  for  these  blasphemies. 

6.  Young  men— exhort  to  be  sober  minded]  Reformation 
should  begin  with  the  old  ;  they  have  the  authority,  and  they 
should  give  the  example.  The  young  of  both  sexes  must  also 
give  an  account  of  tliomselvcs  to  God  :  sober-mindedness  in 
young  men  is  a  rare  qualification  ;  and  they  who  have  it  not 
plunge  into  excesses  and  irregularities  which  in  general  sap 
the  foundation  of  their  constitution,  bring  on  premature  old 
age,  and  not  seldom  lead  to  a  fatal  end. 

7.  In  all  things  showing  thyself  a  pattern]  As  the  apostle 
had  given  directions  relative  to  the  conduct  of  old  men,  ver.  2. 
of  old  women,  ver.  .3.  of  young  women,  ver.  4.  and  of  young 
men,  ver.  6.  the  words  izepi  izai/ra,  which  we  translate  in  all 
thi7igs,  should  be  rather  considered  in  reference  to  the  above 
pei-sons,  and  the  behaviour  required  in  them  :  showing  tliy- 
self  a  pattern  of  good  works  to  all  these  persons  :  being  in  so- 
briety, gravity,  temperance,  Avhat  thou  requirest  others  to  be. 

In  doctrine  showing  uncorruptness]  Mixing  notliing  vvltli 
the  truth;  taking  nothing  from  it ;  adding  notliing  to  it  ;  and 
exhibiting  it  In  all  its  connexion,  energy,  and  fulness. 

8.  Sound  speech]  A'lyov  vyir)  ;  sound  or  healing  doctrine. 
Human  nature  is  in  a  state  of  disease  ;  and  the  doctrine  of  the 
Gospel  is  calculated  to  remove  the  disease,  and  restore  all  to 
perfect  health  and  soundness.  All  false  doctrines  leave  men 
under  the  Influence  of  tliis  spiritual  disease  :  the  unadultera- 
ted doctrine  of  the  Gosjiel  alone  can  heal  men. 

He  that  is  of  the  contrary  j,art]  Whether  this  may  refer  to 
the  .ludaizing  teachers  In  general,  or  to  some  one,  who  might, 
by  his  false  doctrine,  have  been  disturbing  the  peace  of  the 
churches  in  Crete,  we  cannot  tell. 

Having  no  evil  thing  to  say  of  you.]  Against  a  person  who 
is  sound  in  liis  doctrine,  and  holy  in  his  life,  no  evil  can  be 
justly  alleged.  He  who  reports  e'vil  of  such  a  person,  must  be 
confounded  when  brouglit  to  the  test.     Instead  of  irrpi  vpuv, 


tiiein,  because  it  was  a  common  practice;  and  we  know  |  ofrov,  ircpt  ripotv,  of  rs,  is  the  reading  of  CDEFG.  and  about 


that  the  Greek  philosophers  and  physicians,  whodcnied  wine 
to  young  persons,  judged  It  to  be  necessary  for  the  aged.— See 
the  note  on  1  Tim.  v.  23. 

4.  That  they  may  teach  the  youvg  women  to  be  sober]  That 
it  was  natural  for  the  young  to  imitate  the  old,  will  be  readily 
allowed  ;  It  was  therefore  necessary  that  the  old  should  be  an 
example  of  godly  living  to  the  young.  St.  .lerom,  taking  it  for 
granted  that  drunkenness  nni\  impurity  are  closely  connected, 
asks  this  serious  question,  Quomodo  potest  docere  amts  ado- 
lescentulas  castitatem,  cum  si  ebrietalem  vctulce,  mulieris 
adolescentulafuerit  imitata,  pudica  esse  non  possit  V— How  !  in  every  thin 
can  an  elderly  woman  leach  young  women  chastity,  when,  if  '  '^  ' 
the  young  woman  should  Imitate  the  drunkenness  of  the  ma- 
tron, it  would  be  impossible  for  her  to  be  chaste  1 

To  love  their  husbands]  The  duties  recommended  in  this 
anrl  the  following  verse  are  so  plain  as  to  need  no  comment  ; 
and  80  absolutely  necessary  to  the  character  of  a  wife,  that  no 
one  deserves  the  name  whodoesnot  live  in  thepractleeof  them. 
5.  Keepers  at  home]  OtKovpov;.  A  woman  who  spends 
much  time  in  visiting,  must  neglect  her  family.  The  idle- 
ness, dirtiness,  impudence,  and  profligacy,  of  the  children,  will 
Boon  show  how  deeply  criminal  the  motlier  was  in  rejecting 
the  apostle's  advice.  Instead  of  oiKuvpovi,  keepers  of  the 
,  house,  or  keepers  at  home,  ACD'EFG.  and  several  of  the  Itala, 
have  oDfowpyODf,  trorkers  at  home  ;  not  only  slaying  in  the 
house,  and  keeping  the  house,  but  working  In  the  house.  A 
woman  may  keep  the  house  very  closely,  and  yet  do  little  In  it 
for  the  support  or  comfort  of  the  family. 

That  the  word  of  God  l)e  not  blasphemed]  The  enemies  of 
'A.c  Gospel  arc  quick-eyed  to  spy  out- imperfections  in  its  pro- 


forty  others  ;  with  "both  the  Syriac,  all  the  Arabic,  Sclavonic, 
Vulgate,  Ilala,  and  several  of  the  primitive /n^Ae/s.  This 
reading  makes  abetter  sense,  and  is  undoubtedly  genuine. 

9.  Exhort  servants  to  be  obedient]  The  apostle  refers  to 
those  who  were  slaves,  and  the  property  of  their  masters  : 
even  these  are  exhorted  to  be  obedient,  i&iois  ieorrorati,  to 
their  oron  despots  ;  though  they  had  no  right  over  them  on  the 
ground  of  naturaljustice. 

Please  them  tccll  in  all  things]  They  were  to  endeavour  to 
do  this  in  all  things;  though  they  could  not  hope  to  succeed 


Not  dnsicering  again]  Mn  avTiXcyovTai ;  not  contradicting 
or  gainsaying.    This  is  no  part  of  a  servant's  duty;  a  ser- 


vant is  hired  to  do  his  master's  work  ;  and  this,  his  master 
has  a  right  to  appoint.  . 

10.  Nut  purloining]  M<(  voffdi?'!/''""!'?  This  word  signifies 
not  only  stealing,  but  embezzling,  aitolher's  property  ;  keep- 
ing back  a  part  of  the  price  of  any  commodity  sold  on  the 
master's  account ;  ncxtUcv giving  away,  privately  selling,  nor 
In  any  way  icasting,  the  master's  good  ■.  In  Acts  v.  2.  we 
translate  it,  to  keep  back  part  of  the  prirr  ,■  Hie  crime  of  which 
Ananias  and  Sapphira  were  guilty.  It  has  been  remarked 
that  among  the  heathens  this  species  of  fraud  was  very  fre- 
quent ;  and  servants  were  so  noted  for  purloining  and  embez- 
zling their  masters'  property,  that  fur,  which  signifies  a 
thief,  wa-o  commonly  used  to  signify  a  servant:  hence  that 
verse  in  Virgil,  Eclog.  iii.  16. 

Quid  dominifaeiant,  audent  cum  talia  ptmEsI 
'•  What  niav  not  masters  do,  when  ETvants  (thieves)  are  eo 
bold  !  ' 

333  ^ 


The  sainiig  f(racc  of  God  has TITUS. 

U  For  V  tlie  grace  of  God  "that  bringelli  salvation  "'hath  ap- 
Deared  to  all  men,  ,  ,       , 

"  12  Teaching  us  "  that,  denying  ungodliness  '  and  worldly 
lusts,  we  should  live  soberly,  righteously,  and  godly,  in  this 
present  world ; 

13  '  Looking  for  that  blessed  b  hope,  and  the  glorious    ap- 


appearcd  to  all  men. 


V  Rom  r.l.-r   CnM.6,    i:h.n.1,r..  I  Pct.ri,l'2— w 

mm,  l.alh  «npe^re.l.-x  L.ike.lS.  John  1  9.   I  Ti 
Kpli.l.l.  Col.l.;H.    1  Tl.ess.l 
B  Pci.3.  li.— b  Acta 


:  brin^eth  salvaiion  lo  all 
y  I-uUc  1.75.    Rom.i;.  19. 
1  .lotin  ^.IC.-a  1  Cor.  1.7.    Pl.il.S.ai. 
01.1.5,23.  C1l.l.3.&.a7. 


On  which  Hervins  remarks,  Pro  servo  PVTiETa  posuit :  fin  la 
e7iim  specialiler  sei'vorum  sunt.  Sin  Plautus  de  servo,  Ho- 
mo es  tiium  literarum,  i.  e.  fur.  "  He  p\\l%  fur,  a  thief,  to 
signify  a  servant,  because  servants  are  cmnmonly  thieves. 
Thus  Plautus,  speaking  of  a  servant,  says.  Thou  art  a  man  of 
tliree  letters,  i.  e.  fti-r,  a  thief"  and  Terence  denominates 
n  number  of  servants,  nianipiihts  fnrum,  "a  bundle  of 
thieves."  Eun.  4,  7,  6.  The  place  in  Plautus,  to  which  .Scrvius 
refers,  is  in  Auliil.  act.  ii.  scene  iv.  in  fine: — 
—  Tim'  triuni  literarum  homo 

Me  vituperas  t     F-u-r,  eliamfur  trifurcifur. 
■    Dost  thou  blame  mo,  thou  man  of  three  letters  7 

Thou  art  a  thief,  and  the  most  notorious  of  all  knaves. 

It  was  necessary,  therefore,  that  the  apostle  sliould  be  so 
very  particular  in  his  directions  to  servants,  as  they  were  in 
general  thieves,  almost  by  profession. 

1 1.  The  grace  of  God  that  hringeth  salvation  hath  appear- 
ed lo  all  men}  Eni:(pafri  yap  rj  xn/)is  tov  Otuu  i)  aorrjoios  iraiyiv 
avOpoi-xoii-  literally  translated,  the  words  stands  thus  :  I'or, 
the  grace  of  God,  that  wliich  saves,  hath  shone  forth  upon 
all  men.  Or,  as  it  is  expressed  in  llie  margin  of  our  autlio- 
rized  Version,  The  grace  of  God  that  hringetli  salvation  to  all 
men,  hath  appeared.  As  God's  grace  signifies  God's/(a-c?<r, 
uny  benefit  received  from  Him,  may  be  termed  God's  grace. 
Inlliis  place,  and  in  Col.  i.  6.  the  Gospel,  which  points  out 
God's  inllnite  mercy  to  the  world,  is  termed  the  grace  of  God: 
for,  it  is  not  only  a  favour  of  infinite  worth  in  itself,  but  it  an- 
nounces that  greatest  gift  of  God  to  man,  the  incarnation  and 
atoning  sacrifice  of  Jesus  Christ.  Now  it  cannot  be  said,  ex- 
cept in  a  very  refined  and  spiritual  sense,  that  this  Gospel  iiad 
then  appeared  to  all  men:  but  it  may  be  well  said,  that  it 
hringeth  salraliun  to  all  vien  ;  this  is  its  design  ;  and  it  was 
to  taste  death  for  every  man,  that  its  Author  came  into  the 
world.  There  is  a  beauty  and  energy  in  the  word  circipavrj, 
hath  shined  out,  that  is  rarely  noted  :  it  seems  to  be  a  meta- 
phor taken  from  the  sun.  As  by  his  rising  in  the  east,  and 
shining  out,  he  enlightens,  successively,  the  whole  world ; 
so  the  Lord  Jesus,  who  is  called  the  Sun  of  \ightewisness, 
Mailac.  iv.  2.  arises  on  the  whole  human  race  with  healing  in 
his  wings.  And  as  the  ligJd  and  Iieat  of  the  sun  are  denied 
to  no  nation  nor  individual ;  so  the  grace  of  the  Lord  Jesus  ; 
this  also  shines  out  upon  all:  and  God  designs  that  all  man- 
kind shall  be  as  equally  benefited  by  it  in  reference  to  their 
souls,  as  they  are  in  respect  to  their  bodies,  by  the  sun  that 
shines  in  the  firmament  of  heaven.  But,  as  all  the  parts  of 
the  earth  are  not  immediatelij  illuminated,  but  come  into  the 
solar  light  successiveh/,  not  only  in  consequence  of  the  earth's 
diurnal  revoiutiou  round  its  own  axis,  but  in  consequence  of 
its  annual  revolution  round  its  whole  orbit ;  so  this  Sun  of  righ- 
teonsne.ss,  who  has  shitted  nut,  is  bringing  every  part  of  tlie 
habitable  globe  into  His  divine  light :  that  light  is  shining  more 
and  more  to  the  |)erfectday;  so  thai  gradualli/  and  sitcces- 
sivelij.  He  is  enligliteuing  every  nation,  and  every  man  ;  and 
when  His  great  year  is  filled  up,  every  nation  of  the  earth 
shall  be  brouglit  into  tlie  light  and  heat  of  this  unspotted,  un- 
eclipsed,  and  eternal  f>un  of  righteousness  and  truth.  Wher- 
ever the  Gospel  comes,  it  brings  salvation  :  it  offers  deliver- 
atice  from  all  sin  to  every  soul  that  hears  and  reads  it.  As 
freely  as  the  sun  dispenses  his  genial  influences  to  every  in- 
habitant of  the  earth,  so  freely  does  Jesus  Christ  dispense  the 
merits  and  blessings  of  His  passion  and  death  to  every  soul  of 
man.  From  the  iuliuences  of  this  spiritual  Sun,  no  souf  is  7e- 
probaled,  any  more  than  from  the  influences  of  the  natural 
sun.  In  both  cases,  only  those  who  wilfully  shut  their  eyes, 
and  hide  themsei'ves  in  darkness,  are  deprived  of  the  gracious 
benefit,  ft  is,  no  objection  to  this  view  of  the  subject,  that 
whole  nations  ha  V'C  hot  yet  received  the  Divine  light.  When  the 
earth  and  the  sun  were  created,  every  part  of  the  globe  did  not 
coine  itnitiediatcly  into  the  light :  to  effect  this  purpose  fully, 
there  must  be  a  complete  rcvrrlntion,  as  has  been  marked 
above ;  and  this  could  not  be  elfecled  till  the  earth  had  not 
only  revolved  on  its  own  axis,  hul  pa.'^sed  successively  through 
all  the  si-jus  of  the  zodiac.  When  ilti  year  was  completed, 
and  nol  till  then,  every  part  had  its  due  proportion  of  light  and 
lieiit.  God  may,  in  his  infinite  wisdom,  have  determined  the 
titnes  and  the  sra.fotts  for  the  full  manifestation  of  the  Gos- 
pel to  the  nalionsOf  the  world,  as  he  has  done  in  referisnce  to 
the  solar  light:  and  when  flic  Jews  are  brought  in  with  the 
fulness  of  the  Gentiles  ;  then,  and  not  till  then,  can  we  say, 
that  the  grand  revointion  of  the  important  year  of  the 
Sun  of  righteousness  is  cotttplcled.  liui  in  the  meantime, 
the  unenlightened  parts  of  the  earth  are  nol  left  In  totaf  dark- 
ness ;  as  there  was  light 

"ere  tlie  infant  sun 
WaK  loll'd  togrther,  or  had  tried  his  beams 
Athwart  the  glonm  profound  ;" 
foi  light  was  created,  and  in  a  critain  m«>ar.iuT  disperr^cdj  at 

y3i 


pearing   of    the  great  God  and  our  Saviour  Jesus  Christ, 

14  d  Who  gave  himself  for  us,  that  he  might  redeem  us  from 
all  iniquity,  'and  purify  unto  himself  t  a  peculiar  people, 
8  zealous  of  good  works. 

15  These  things  speak,  and  h  exhort,  and  rebuke  with  all  au- 
thority,    f  Let  no  man  despise  thee. 

cCol  3.4.  aTiin.4  1,  8.  Heh.9.33.  IPet.1.7.  1  John  3.2.— d  Gal.  1.4.  &  2  S".  F:ph 
5.S.  n'iin  3.6.— eHeb-9.14.-f  lixo.|.ir,.16&  19.-..  I)eu.7.6«l,  14. •!.&:«  18.  I  Pel. 
2.9.— irKiiK.a.lO.  1  TI.e.ss.S.U.  1  Tiiiv.d.a.  2  Tim.-l.a.  Vci3e6, 9.  Chap.3.S.— 
Ii  ■;  Tiui.4.2.-i  1  Til". 4. 12. 


least  three  whole  days  before  (he  sun  was  formed  :  for  his 
creation  was  a  part  of  the  foiirt/i  day's  work  ;  so,  previously 
to  the  incarnation  of  Christ,  tliere  was  spiritual  light  in  the 
world  :  for  He  diffused  His  beams,  while  His  orb  was  yet  un- 
seen. And  even  now,  where,  by  the  preaching  of  His  Gospel, 
He  is  not  yet  manifested,  He  is  that  true  light  which  enlight- 
ens evei-y  man  coming  into  the  world;  so  that  the  moral 
world  is  no  more  left  to  absolute  darkness,  where  the  Gospel 
is  not  yet  preached,  than  the  earth  was,  the  fodr  days  which 
preceded  the  creation  of  the  sun;  or  those  parts  of  tlte  world 
are,  where  the  Gospel  has  not  yet  been  pi-eached.  The  great 
year  is  rolling  on  ;  and  all  the  parts  of  the  earth  ire  coming 
successively,  and  now  rapidly  into  the  light.  The  vast  rero- 
Ititiott  seems  to  be  nearly  completed,  and  the  whole  world  is 
about  to  be  filled  with  the  light  and  glory  of  God.  A  heathen 
poet,  apparently  under  the  inspiration  of  God,  for  Goif  has  hk 
witnesses  every  where,  speaksof  those  glorious  times  in  iporrfs 
and  7iumbers,  which  nothing  bat  the  Spirit  of  God  can  equal. 
It  gratifies  myself  to  refer  to  them  ;  and  wrH'g^rat'ify'  iny  reader 
to  find  them  entered  here: — 

Ultima  Cumoii  venitjaiti  cartnijiis  (htns, 
Magnus  ab  itttegro  sttclorum  nascitur  ordo. — 
Talia  soicla  siiis  dixerunl  ctirrilefusis 
Coticordes  stahili  fatoru in  Jiuniine  Parcce. 
Aspice  conrexo  nulantetti  pondere  tnuiidtitn, 
'J'errasqiie  tractusque  maris  coeltttnqueprofundumf 
Aspice  venturo  la:letituT  tit  otnnia  sceclo  .' — 
Tire  last  great  age  foretold  by  sacred'  rhymieS;- 
Renews  Wsftyiish'd  course  :  Saturnian  times 
Roll  rgund  again,  and  mighty  years,  begun 
From  their  first  orb,  in  radiant  circles  run.  j 

Majestic  motiths,  with  swift  but  steady  pace, 
Set  oVrt  with  him  On  their  appointed  race  — 
The  Fates,  when  they  their  happy  web  have  spVin, 
Shall  bless  the  clue,  and  bid  it  smoothly  run  : — 
See  labouring  nature  calls  thee  to  sustain 
The  nodding  frame  of  lieaven,  and  earth,  and'  main  ; 
See  to  their  base  restor'd,  earth,  seas,  and  air, 
And  joyful  ages  from  behind  appear 
In  crowding  ranks.  Dryden. 

Hasten  the  time,  thoU  God  of  ages  !  Even'sd;  Amen.  Come, 
Lord  Jesus ! 

12.  Teaching  nsthat,  denying,  &c.]  X\ai?ievovaa;  instruct- 
ing us  as  children  are  instructed.  Christ  is  the  great  teacher  : 
and  men,  in  order  to  learn,  must  becoirie  His  disciples :  mutt 
put  themselves  under  His  tuition,  and  le^n  of  Him. 

Denying  imgodlitiess]  Aac/Jetav ;  a}]  things  contrary  to 
(iod  ;  whatever  would  lead  us  to  doubt  His  being,  deny  any  of 
his  essential  attributes  ;  His  providence  or  government  of  the 
world,  aiid  His  inffueiice  on  the  souls  of  men.  Every  thing 
al.so,  which  is  opposed  to  His  Crui?  worship  ;  theoretical  and 
practical  atheism,  deism,  and  irreligion  in  general. 

Worldly  lusts]  Such  desiivs,  afTectiohs^  and  appetites,  as 
men  are  governed  by,  who  have  their  pbrtipn  in  this  life,  and 
live  without  God  in  the  world.  Gluttony,  drunkenness,  lasci- 
viousness,  anger,  malice,  and  revenge  ;  together  with  the  im- 
moderate love  of  riches,  power,  and  fame. 

We  should  live  soberly]  Having  every  temper,  appetite,  and 
desire,  under  the  government  of  reason  ;  and  reason  itself 
under  the  government  of  the  Spirit  of  God. 

Righteously]  Rendering  to  every  man  his  due  ;  injuring  no 
pei-son  in  his  body,  mind,  reputation,  or  property  ;  dwing  unto 
all  as  we  would  they  should  do  to  us ;  and  filling  up  the  duties 
of  the  particular  stations  in  which  it  has  pleased  God  to  fix  us  ; 
conuhitting  no  sin  ;  omitting  no  duty. 

And  godly]  EixTt/^ws ;  just  the  reverse  of  what  is  implied  in 
ungodliness.— 'Hee  above. 

In  litis  present  world]  Not  supposing  that  any  thing  will 
be  purified  in  the  world  to  come,  that  is  not  cleansed  in  this. 
The  lliree  words,  above,  evidently  include  our  duty  to  God,  in 
our  neighbour,  and  to  ourselves.  1.  We  are  to  live  soberly,  in 
lesjiect  to  ourselves.  2.  liighteously,  in  respect  to  our  neigh- 
botir.     And,  3.  Godli/,  or  piously,  in  respect  to  our  Maher. 

13.  Looking  for  I  Itat  btessed'hope]  Expecting  the  g4;in<l  ob- 
ject of  oiu' hope,  eternal  life.  See  chap.  i.  ver.  2.  Thi.s  is  what 
tLie  Gospel  teaches  us  to  expect;  and  what  the  grace  of  God 
prepares  the  iiumaii  heart  for.  This  is  called  a  blessed  hope ; 
those  who  have  il,  are  hapjty  in  the  sure  prospect  of  that  glory 
which  shall  be  revealed. 

The  glorious  appearing]  Km  cni(pavi:iait  rec  (Vffi;?  tov  jicya- 
Xoi)  Oioti  Knt  aMTijpos  riitt'if  ir/aov  \ntarov.  This  clause  lite- 
ralVy  translated,  is  as  follows: — .^iidtlie  appearing  of  tlie  glory 
of  liie  great  God,  even  ourSaviour  Jesus  (Jfirist.-  On  this  pas- 
sage, 1  must  refer  to  the  first  Jiage  of  the  Observations  on  the 
Gice/c  Article,  added  lo  the  conclusion  of  the  Epistle  to  the 
Epiicsians.  with  Ihe  niditinnol  remarks,  wheic  both  the  ■'It  uc 
tuic  and  docliini  of  Ibis  pMs,.ngc  arc  c.vidalncd  at  large 


(yirinHann  should  be  subject 


CHAPTER  III. 


lu  the  civil  powers. 


Some  think  that  the  blessed  hope,  and  glorious  appearing,  :  of  every  Christian  preacher.  Does  any  man  inquire  wliot  is 
ineantlio  same  thing  ;  but  I  do  not  ttunk  so.  Ttie  blessed  hope  Die  duty  of  a  Gospel  minister?  Send  him  to  the  2d  chanter 
refers  simply  to  ettTnal  glorification  in  general ;  ihc  glorious  of  the  epistle  to  'l1lus  for  a  complete  answer.  There  he  will 
appearing  to  the  resurrection  of  tl>c  body  :  for,  when  Christ  ,  find  what  he  is  to  helieve,  what  he  is  to  practise,  and  what  he 
;ipi>ears,  he  will  change  this  vile  body,  and  make  it  like  unto  j  is  to  preach.  Kven  his  congregation  is  parcelled  out  to  him 
His  GLORIOUS  BODY  according  to  the  working  by  which  He  is  j  The  old  and  the  'jou7ig  of  both  se.\es,  and  those  who  are  in 
able  even  to  subdue  all  things  to  himself.— See  Philip,  iii.  their  employment,  are  considered  to  be  the  objects  of  his  mi- 
'-^0,21.  nistry ;  and  a  plan  of  teaching,  in  reference  to  those  difTereiit 

14.  Who  gare  hanselffor  us]  Who  gave  His  own  life  as  a  |  descriptions  of  society,  is  laid  down  before  him.  He  finds 
ransom  pnceloreAeeiwows.  This  is  evidently  what  is  meant,  j  here  tlie  rfoc/n/ie  wliich  he  is  to  preach  to  them  ;  i\\e  duties 
as  the  words  Xvrpwarjrai  and  Aaov  Ktpiovaiav  imply.  The  verli  ,  which  he  is  required  to  inculcate,  the  vintices  by  which  his 

XvTpooi,  signidesto  redceifti  ov  ransom  bi/ pai/iiig  a  price,  asl       "' ' —  '    "  '         '         "    "  

have  often  had  occasion  to  observe;  and  ncpiova-tag  signifies 
such  n.  peculiar  property,  as  a  man  has  in  what  he  has  pur- 
chased  with   his  own   money.     .lesus  gtive  his  life   for    the 


exhortations  are  to  be  strengtliened,  and  the  end  which  both 
he  and  his  people  should  have  invariably  in  view. 

2.  The  Oodhead  of  .lesus  Christ  is  here  laid  down  in  a  most 
solemn  and  explicit  manner:  He  is  the  great  God  our  Saviour, 

woild,  and  thus  has  purchased  men  unto  Himself :  and  having  i  p')  aXn^  Htnj  xai  Xurrip :  human  langu.ige  can  "o  no  higher ; 

purchased  the  slaves  from  tlieir  thraldom.  He  is  represented  >  and  the  expressions  are  such,  and  are  so  placpd,''that  it  is  im' 

asstrippingthciii  of  their  sordid  vestments,  c/ertMsiMg-and/Ki-  ,  possible  either  to  misunderstand,  or  to  misapply  them.     Da 

rifijing  them  unto  Himself,  Ihatlhey  may  become  His  ow7t  j  who  is  the  g-ren/ Goc/,  higlier  than  the  highest,  is  our  S'ariioMr; 

servants ;  and  bring  them  out  of  their  dishonourable  and  op-  j  He  who  is  our  Saviour,  is  tlie  great  Gud :  but  .lesus  Christ  ia 

jiressire  s>ivilude,  in  whicli  tliey  had  no  proper  motive  to  ' 

diligence:  and  could  have  no  afleclion  for  the  despot  imder 

whose  authority  they  were  employed.     Thus  redeemed,  they 


now  become  His  willing  servants,  and  are  zealous  of  good 
irorA-s,  atrectionately  attached  to  thatnoble  oiiiploynient which 
is  assigned  to  them  by  that  Master,  whom  it  is  an  inexpressi- 
ble honour  to  serve.  Tliis  seems  to  be  the  allusion  in  the  above 
rerse. 

1").  77iese  things  spealc]  Tliat  is,  teach;  for  \aXsi,  speak, 
has  the  same  meaning  here,  as  iiiaaKi,  teach;  which,  as  be- 
ipig  synonymous,  is  actually  the  reading  of  the  Codex  Alexan- 
ttri/nis. 


our  Saviour;  and  Jesus  Christ  is  here  stated  to  be  the  great 


3.  The  extent  of  human  redemption  is  here  also  pointed 
out.  The  saving  grace  of  this  great  God  hath  shone  out  ni>ori 
every  man :  none  has  been  pa.«sed  by,  none  left  uninfluenced  ; 
none  witliout  the  first  ofTer  of  life  eternal,  and  a  sufficiency 
(jf  grace  to  qualify  him  for  the  state. 

4.  The  operation  of  Divine  grace  in  preparing  the  soul  for 
glory  is  next  referred  to.  It  cleanses  them  from  all  unrighte- 
ousness, it  piu-ilies  them  unto  God,  and  makes  us  fervent  and 
abundant  in  good  works.    This  system  is  worthy  of  God,  and 

,  is  properly  suited  to  the  state  and  necessities  of  man.     These. 

And  exhort]  ITa/javaAa  ;  repeat  them  again  and  again ;  and  are  truths  which  must  be  preached  ;  which  are  not  preached 
urge  ihcni  on  their  attention  and  consciences.  I  enough,  and  which  cannot  be  preached  too  often.     Awake, 

.ind  rchuhe]  V.Xcyxt;  demonstrate  the  importance,  utility,  pastors!  and  do  not  the  work  of  the  Lord  carelessly.— Awako 
and  necc.s.sity,  of  them;  and  sliow  them  that  God  requires  people!  and  believe  to  the  saving  of  your  souls.  How  shall 
their  obeilierue.  /(e  who  is  styled  a  minister  of  the  Gospel,  and  who  neither 

H  ith  (ill  authority]  Mrra  n-ao-/i;  cniTayrn  ;  with  all  that  an-  |  knows,  feels,  nor  heartily  inculcates  these  things,  give  an  ac- 
Ihorily  with  which  thy  office  invests  thee:  and  which  thou    count  in  the  great  day,  of  himself,  of  his  calling,  and  his  flock 


hrti;t  received  from  God. 

Let  no  man  despise  thee]  That  is,  act  so  that  no  person 
shall  have  any  cause  to  despise  thee,  either  for  thy  work,  or 
rhe  manner  and  spirit  in  which  tliou  dost  perform  it. 

1.  Kew  i>oitions  of  the  New  Testament  excel  this  chapter. 
It  may  well  form  the  creed,  systeui  of  ethics,  and  text-book. 


to  God?  And,  when  this  Gospel  is  preached  faithfully  and 
zealously,  how  shall  the  jieople  escape  wlio  neglect  so  great  a 
salvation!  Neglect,  in  such  a  case,  is  the  highest  contempt 
which  man  can  offer  to  his  Maker.  Surely  such  conduct  mn.st 
expect  judgment  without  mixture  of  mercy.  Reader,  lay  this 
to  heart. 


CHAPTER  III. 


'V  neressily  of  obedience  to  the  civil  powers,  and  of  meek  and  gentle  deportment  towards  all  men,  are  to  be  diligently  en 
Jorccd,  1,  2.     The  wretched  state  of  man  previously  to  the  advent  of  Christ,  3.     71ie  wonderful  change  lohirh  the  grace  of 


God  makes  ;  and  the  means  which  it  uses  to  brin^ 

things  which  produce  strifes  and  contentions,  an^  are  uriprOj _,  ..     ...  „^,.„  „ .„„^  ,„,.„  „,, 

heretics,  10,  II.     St.  Paul'directs  Titus  to  meet  him  at  Nicopolis,  and  to  bring  Zen'as  and  Apollos  irithhim,  V2  13    'con 
ihnliiig  directions  and  salutations,  14,  15.     [A.  M.  cir.  40C9.     A.  V.  65  or  0(5.    A.  U.  C.  818.    An.  Imp.  Ner.  Ca;sar.  Aug.  12. 

IJI'Tthem  in  mind  "to  be  subject  to  principalities  and  pow- 
ers, to  obey  magistrates,  b  to  be  ready  to  every  good  work, 
2  "^To  speak  evil  of  no  man,  <<  lo  be  no  brawlers,  but  '^gen- 


tle, showing  all  f  meekness  unto  all  men. 
3  Tor  s  we  our.«elves  also  were   sometimes  foolish,  disobe- 

»Bnm  1.1.1    llVt.";  m.-brol.l.in    STini.Oai.  Hcli.l3.31.-cF.nh.4.:)l._d2'rim 

?.<i,g-c  fiiin.f..-f  Fph.i.a.  coi.3.i»-a  1  rnr.ii.ii.  Eph/ii:  coi.i.ai.&a.r.' 

NOTKS.— Verse  1.  Put  thi m  in  mind  lo  be  subject  to  prin- 
ripalities,  &c.\  By  principalities,  apxnti,  wc  aie  to  under- 
suind  the  Roman  emperors,  or  the  supreme  civil  powers  in 
any  place. 

ily  powers,  efoi'iriai?,  we  are  to  understand  the  deputies  of 
the  emperors,  such  as  proconsul.'!,  &c.  and  all  such  as  are  in 
autliorily  under  the  supreme  powers  wherever  we  dwell.— 
See  the  doctrine  of  obedience  to  the  civil  powers  discussed  at 
large  in  the  notes  on  Rom.  xiii.  1 — 7. 

This  doi-lrinoof  obedience  to  the  civil  powers  was  highly 
necessary  for  the  Cretans,  who  were  reputed  a  people  exceed- 
ingly jealous  of  their  civil  privileges,  and  ready  to  run  into  a 
state  of  insiirrection  when  tliey  suspected  any  attempt  on  the 
part  of  their  rulers  lo  infringe  their  liberties.  Suidus,  under 
the  word  nfcrrtinv,  they  stirred  up,  gives  the  following  frag- 
ments, Oi  (?£  Kpnrci  ihojiovpti'oi  pri  ti  vipoipini  Tuxoxriv,  oi/trrt- 
tov  ra  n'XrjOij,  TritpaKaXovvTCi  rriv  tj  aitdvoi  nnpaicdopcvriv  cXcv- 
ficpiav  iiia(pvXaTTcn'.  "But  the  Cretans,  fearing  lest  they 
should  be  punished,  stirred  up  the  populace,  exhorting  them 
that  they  siiould  carefully  preserve  that  liberty  which  they 
had  received  from  their  ancestors."  What  part  of  the  history 
of  Crete  this  refere  to  I  cannot  tell :  the  words  stand  thus  in- 
sulated in  Suida.s,  without  introduction  or  connexion.  To  be 
jealous  of  our  civil  rights  and  privileges,  and  most  strenuous- 
ly to  preserve  them,  is  highly  praiseworthy  :  but  lo  raise  a 
public  tumult,  to  avoid  merited  chastisement,  under  pretence 
(hat  our  civil  privileges  are  in  danger,  is  not  the  part  of  pa- 
triots, but  insurgents.  For  such  an  advice  as  that  given  here, 
the  known  character  of  the  Cretans  is  a  sufficient  reason. 
"They  were  ever  liars,  ferocious  wild  beast.s,  and  sluggish 
.  gluttons."  Such  persou.s  would  feel  little  disjxisiliou  to  sub- 
mit to  the  wholesome  restraints  of  law. 

2.  To  speak  evil  of  no  man]  JAr),]eva  ft\aiy<l,r]ptiv.  To  blas- 
pheme no  person  ;  to  reproach  none ;  to  speak  nothing  to  anv 
mans  injury;  but,  on  the  contrary,  bearing  reproach  and 
(.ontuiiieiv  ivitii  paiicncc  and  meekness 


men  to  glory,  4—7.      The  necessity  of  a  holy  life  ;  and  nf  avoidin'g 
ofitable  and  vain,  8,  9.     ffow  to  deal  with  those  who  are 

1 

dient,  deceived,  serving  divers  lusts  and  pleasures,  living  in 
malice  and  envy,  hateful,  and  hating  one  another. 

4  But  after  that  ^the  kindness  and  '  love  of  i^God  our  Saviour 
towards  man  appeared, 

5  '  Not  by  works  of  righteousness  which  we  have  done,  but 

l<  ITini. 


3.  For  we  ourseh-es]  All  of  us,  whether  .lews  or  Gentiles, 
were,  before  our  conversion  to  Christ,  foolish,  disobedient, 
and  deceived.  There  is  no  doubt  that  the  apostle  felt  he  could 
include  himself  in  the  above  list,  previously  to  his  conversion. 
The  manner  in  wliich  he  iiersecnted  the  (Christians,  to  whose 
charge  he  could  not  lay  one  moral  evil,  is  a  sufficient  proof 
that  though  he  walked  according  to  the  letter  of  the  law,  as  to 
its  ordinances  and  ceremonie.s,  blameless;  yet  his  heart  was 
in  a  stale  of  great  estrangement  from  God;  from  justice,  holr- 
nes.?,  mercy,  and  compassion. 

Foolish]  \viiriTui,  icilhout  understanding ;  ignorant  of 
God,  His  nature,  His  providence,  and  His  grace. 

Disobedient]  ATrsidci;,  unpersuaded,  unbelieving,  obsti- 
nate, and  (lisohrdient. 

Deceived]  IVXaviopevni  ri  ring ;  wandering  from  the  right 
W'ay,  in  consequence  of  our  ignorance,  not  knowing  the  right 
v.ay  ;  and,  in  consequence  of  our  unbelief  and  obstinacy,  not 
choosing  to  know  it.  It  is  a  true  saying,  "There  is  none  so 
blind,  as  those  who  will  not  see."  Such  persons  are  proof 
against  conviction  :  they  will  not  be  convinced,  cither  by  God 
or  man. 

Serving  divers  lusts  and  pleasures]  AnrXivni'TCf,  being 
in  a  stale  of  continual  MrnWom;  not  served  or  gratified  by 
our  !ust.5,  and  pleasures;  but  living,  as  their  slaves,  a  life  of 
misery  and  wretchedness. 

Divers  lusts — Ktrtftvptati,  strong  and  irregular  appetites 
of  every  kind. 

Pleasures — 'H(5'ji«(c,  sensual  pleasures ;  persons  intent 
only  on  thegralification  of  seH.s-e;  living  like  the  6r«/e.«;  hav- 
ing no  rational,  no  spiritual  object,  worthy  the  pursuit  of  an 
immortal  being. 

Living  in  malice  and  envy]  Ev  KOKia  xai  (pOovot  finyovre^, 
spending  mir  life  in  iricAeciness  and  envy ;  not'  bearing  l© 
see  the  prosperitv  o(  others,  because  wc  feel  ourselves  con 
tinually  wretched, 

Ual'ful]  V;  „j  ,;,„,  abo'ytiuaNe.  'mtcful  as  hell,    The  t\-ord 
335 


Those  who  believe  should 


TJTUS. 


maintain  good  worki. 


according  to  his  mercy  he  saved  us,  b^  ""  the  washing  of  rege- 
neration, and  renewing  of  the  Holy  Ghost ;  „,    . 

6  "  Which  lie  shed  on  us  "  abundantly  through  Jesus  Christ 
our  Saviour ;  „,,,., 

7  P  That  being  justified  by  his  grace,  i  we  should  be  made 
heirs  '  according  to  tlie  hope  of  eternal  life. 

8  '  This  is  a  faithful  saying,  and  these  things  I  will  that  thou 
aflirm  constantly,  that  they  which  have  believed  in  God  might 
be  careful  '  to  maintain  good  works.  These  things  are  good 
and  profitable  unto  men. 

mlohn33  5  F.ph  S.aS.  1  Pet  3  SI.— n  Eze't.oG.2?.  .loel  3.2S.  .lohn  1. 1(5.  Acts 
2  S  fc  II)  I''  '  Rom.S.3.-o  Or.  riclily-p  Rom.3.2J.  Gal. 2.16.  Ch.a.U.-ii  Horn. 
aB,24.-rCh.l.2. 


comes  from  Sruf,  Styx,  the  infernal  river  by  which  the  gods 
were  wont  to  swear,  and  he  who  (according  to  the  mythology 
of  the  heathens)  violated  this  oath,  was  expelled  from  the  as- 
sembly of  the  gods,  and  was  deprived  of  his  nectar  and  am- 
brosia fjor  a  year ;  hence  tlie  river  was  hateful  to  them  beyond 
all  things:  and  the  verb  rvyiio,  formed  from  this,  signifies  to 
shiver  with  horror. 

It  may  be  taken  actively,  says  Leigh,  as  it  is  read  hateful ; 
or  else  passively,  and  so  may  be  read  Itated;  that  is,  justly 
execrable  and  odious  unto  others,  both  God  and  man. 

Hating  one  another.]  Miaoui/rtf  aXXfjAous;  this  word  is 
less  expressive  than  the  preceding;  there  was  no  brotherly 
love,  consequently  no  kind  offices;  they  hated  each  otlier, 
and  self-interest  alone  could  induce  them  to  keep  up  civil  so- 
ciety. This  is  the  true  state  of  all  tinrerjenerate  men.  The 
words  which  the  apostle  uses  in  this  place  give  a  finished  pic- 
ture of  the  carnal  state  of  man;  and  they  are  not  true  merely 
of  the  Cretans  and  Jews,  that  then  were,  but  of  all  mankind, 
in  every  age  and  country  ;  they  express  the  wi-ctched  state  of 
fallen  man. 

Some  of  the  Greek  moralists  expressed  a  dissolute  and  sen- 
sual life  by  nearly  the  same  expressions  as  those  employed  by 
the  .'ipostle.  Plutarch,  in  Prcp,cept.  Conjug.  says,  Soj/-iarof 
e^i  KrjisaOni,  yit]  6ov\^vovTa.  T aii  r]iovai  s  avTov,  Kai  rati 
emdviJiiaig,  "  We  must  take  care  of  the  body,  that  we  may 
not  be  enslaved  by  its  lusts  and  pleasures."  And  Josephtis, 
speaking  of  Cleopatra,  Airtiq.  lib.  xv.  cap.  4.  says,  Twaik-a 
Tro\vTc\ri,  (cai  iovXevovirav  rat;  tmSu^iais,  "She  was  an  ex- 
pensive woman,  enslaved  to  lusts." 

4.  But  after  that  the  hindtiess  and  love  of  God]  By  xpiro- 
Ttii,  we  may  understand  the  essential  goodness  of  the  l>ivine 
nature  ;  that  which  is  the  spri7tg -whence  all  kindness,  mercy, 
and  beneficence,  ]irocccd. 

Love  towards  man — <^(^n!^9pM7r(a,  philavlhropy.  It  is  to 
be  regretted,  that  this  attribute  of  tlie  Divine  nature,  as  it 
stands  in  relation  to  man,  should  have  been  entirely  lost  by  a 
paraphrastical  translation.  Philanthropy  is  a  character  which 
God  gives  here  to  Himself:  while  human  nature  exists,  tliis 
must  be  a  character  of  the  Divine  nature.  God  loves  man  ; 
lie  delighted  in  the  idea,  when  formed  in  His  own  infinite 
mind;  He  formed  man  according  to  that  idea,  and  rejoiced  in 
the  work  of  His  hands :  when  man  fell,  the  same  love  induced 
Him  to  devise  his  redemption;  and  God  the  Saviour  flows 
from  God  the  Philanthropist.  Where  lore  is,  it  will  be  ac- 
tive, and  will  show  itself.  So  the  philanthropy  of  God  appear- 
ed; c7Teipai/ri,  it  shone  out  in  the  incarnation  of  Jesus  Christ, 
and  in  His  giving  Ilis  life  for  the  life  of  the  world. 

5.  Not  by  works  of  righteousness]  Those  who  were  foolish, 
disobedient,  and  deceived,  serving  divers  lusts  and  pleasures, 
could  not  possibly  have  tvorks  of  righteousness  to  plead; 
therefore,  if  saved  at  all,  they  must  be  saved  by  mercy — See 
the  note  on  Eph.  ii.  8.  and  see  a  Discourse  intituled,  Salva- 
tion by  faith  proved,  8vo.  18II5,  in  wliich  I  have  examined 
every  system  invented  by  man  for  his  restoration  to  the  Di- 
vine favour  and  image  ;  and  have  demonstrated,  by  mere 
reason,  their  utter  insufficiency  to  answer  the  end  for,  which 
they  have  been  invented  ;  and  have  proved,  that  the  doctrine 
of  salvation  by  faith,  is  the  only  rational  way  of  salvation. 

By  the  washing  of  regeneration]  Aia  Xovrpov  Ttakiyytvt- 
cias,  undoubtedly  the  apostle  here  means  baptism,  the  rite  by 
which  persons  were  admitted  into  the  church  ;  and  the  risible 
sign  of  the  cleansing  purifying  influences  of  the  Holy  Spirit, 
which  the  apostle  immediately  subjoins.  Baptism  is  only  a 
aign,  and  therefore  should  never  be  separated  from  the  thing 
signified :  but  it  is  a  rite  commanded  by  God  himself,  and 
therefore  the  thing  signified  sliould  never  be  expected  with- 
out it. 

By  the  renewing  of  tlie  Holy  Ghost,  we  are  to  understand 
not  only  the  profession  of  being  bound  to' lire  a  new  life  ;  hut 
the  grace  that  renews  the  heart,  and  enables  us  thus  to  live  : 
so  the  renewing  iiifluences-dvc  here  intended.  Baptism  changes 
nothing;  the  grace  signified  by  it,  cleanses  and  purifies.  They 
wlio  think  baptism  to  be  regeneration,  neither  know  the 
Scriptures  nor  the  power  of  Gud  ;  therefore  they  do  greatly  err. 

6.  Which  he  shed  on  us  abundantly]  Ou  t^cx"!',  ivhich  he 
poured  out  on  us  :  as  the  water  was  poured  out  on  them  in 
baptism,  to  which  tliere  is  here  a  manifest  allusion;  but  as 
this  was  sometimes  only  sprinkled  on  tlie  person,  the  heaven- 
ly gift  was  poured  out  not  in  drops,  but  TrXoDcritos,  richly,  in 
great  abundance. 

Through  Jesus  Christ]  Baptism  is  nothing  in  itself;  and 
there  had  been  no  outpouring  of  tlie  Holv  ^^pirit,  had  there 
been  nn  saving  and  atoning  Christ.  Tlir'ough  him  al'inc  all 
good  comes  to  the  soulo  of  men. 

336 


9  But  "  avoid  foolish  questions,  and  genealogies,  and  conten- 
tions, and  strivings  about  the  law  ;  »  for  they  are  unprofitable 
and  vain. 

10  A  man  that  is  an  heretic  «  after  the  first  and  second  ad- 
monition *  reject ; 

11  Knowing  that  he  that  is  such  is  subverted,  and  sinneth, 
y  being  condemned  of  himself. 

12  When  I  shall  send  Artemas  unto  thee,  or  ^Tychicus,  be 
diligent  to  come  unto  me  to  Nicopolis:  for  I  have  determined 
tliere  to  winter. 

si  Tim. 1.15.  Ch.l.g.-tVei-.I.U.  Ch.2.H.-trl  Tim.1.4.  STim.2.!?3.  CIi.l  14.— 
viTim.2.l4.-w2Gor.n.2.-xMi»ti.lS.  17.  Rom. 16. 11  2  Tlicss.S.C.H.  2  Tim. 3. 
5.  a.lohn  lO.-y  Acts  13. JG  -z  Acl3  20.4.  2  Tim. 4.12. 


7.  That  being  justified  by  his  grace]  Being  freed  from  sin  ; 
for  the  term  j tistification  is  to  be  taken  here  as  implying  the 
whole  work  of  the  grace  of  Christ  on  the  heart,  in  order  to  its 
preparation  for  eternal  glory. 

Should  be  made  heirs]  The  Gospel  not  only  gave  them  the 
hope  of  an  endlefs  state  of  glory  for  their  souls  ;  but  also  of 
the  resurrection,  and  final  glorification  of,  their  bodies  :  and 
tliey  who  were  children  of  God,  were  to  be  made  heirs  of  His 
glory.— Sec  the  note  on  Galat.  Iv.  6,  7. 

8.  This  is  a  faithful  saying]  Iliros  5  Xoyof  ;  this  is  the  true 
doctrine;  the  doctrine  that  cannot /ni7. 

And  these  things  I  will]  Kai  nepi  tovtoiv  0pv\ojiai  ei  lia- 
pcfiaiovaBai ;  And  I  will,  oY  desire,  thee  to  maintain  earnest- 
ly ivhal  concerns  these  points.  The  things  to  which  the  apos- 
tle refers,  are  those  of  which  he  had  just  been  writing,  and 
may  be  thus  summed  up  : — 1.  The  ruined  state  of  man,  both 
in  soul  and  body.  2.  Tlie  infinite  goodness  of  God,  Avhich  de- 
vised his  salvation.  3.  The  manifestation  of  this  goodness,  b.v 
tlic  incarnation  of  Jesus  Christ.  4.  The  justification  whicli 
they  who  believed,  received  through  His  blood.  5.  The  mis- 
sion of  the  Holy  Spirit,  and  the  purification  of  the  heart  V17 
His  influence.  6.  The  hope  of  the  resurrection  of  the  body, 
and  the  final  glorification  of  both  it  and  the  soul  through  all 
eternity.  7.  The  necessity  of  obedience  to  the  will  of  God, 
and  of  walking  worthy  of  the  vocation  wlierewith  they  had 
been  called.  8.  And  all  these  points  he  Wills  him  to  preps 
continually  on  the  attention  of  believers  ;  and  to  keep  con- 
stantly in  view,  that  all  good  comes  from  God's  infinite  kind- 
ness, by  and  through  Christ  Jcsui?. 

They  which  hare  believed  in  God]  All  Christians  ;  for  whi» 
can  maintain  good  works  but  those  who  have  the  principle 
from  which  good  works  flow  1  for,  without  faith,  it  is  impos- 
sible to  please  God. 

These  things  are  good  and  profitable]  They  are  good  iur 
themselves;  and  calculated  to  promote  the  well-being  of  ihen. 

9.  Aroid  foolish  questions,  and  genealogies]  In  tlicse  the 
Jews  particularly  delighted  ;  they  abounded  in  the  most  frivo- 
lous questions  ;  and,  as  they  had  lillle  piety  themselues,  they 
were  solicitous  to  show  that  they  had  descended  from  godly 
ancestors. 

Of  their  frivolous  questions,  and  the  answers  given  to  them, 
by  the  wisest  and  most  reputable  of  their  rabbins,  the  follow- 
ing is  a  specimen  : — 

Rabbi  Hillel  was  asked,  Wliy  have  the  Dabylonia7is  round 
heads?  To  which  he  answered.  This  is  a  diflicult  question, 
but  I  will  tell  the  reason  :  Their  heads  are  round  because 
they  hcLve  but  little  wit. 

Q,.  Why  are  the  eyes  of  the  Tormudeaiis  so  soft  ?— A.  Be- 
cause they  inhabit  a  saiidy  country. 

Q.  Why  have  the  Africans  broad  feet  ? — A.  Because  they 
inhabit  a  marshy  country.    See  more  in  Schoettgeu. 

But  ridiculous  and  trifling  as  these  arc,  they  are  little  in 
comparison  to  those  solemnly  proposed,  and  most  gravely  an- 
swered, by  those  who  are  called  the  Schoolmen.  Here  is  a 
specimen,  which  I  leave  the  reader  to  translate  : — 

Utruni  essent  exvrementa  in  Paradiso?  Utrum  sancti 
resurgent  cum  intcstinis'l  Utrum  si  deipara  fuissel  vir, 
potuisset  esse  natural  is  parens  Christil 

These,  with  many  thousands  of  others,  of  equal  use  to  reli- 
gion and  common  sense,  may  be  found  in  their  writings.  See 
the  Summa  of  Thom.  Aquinas,  passim.  Might  not  tlie  Spirit 
have  these  religious  triflers  in  view,  rather  than  the  less  ridi- 
culous Jews  1    See  the  notes  on  1  Tim.  i.  4.   2  Tim.  ii.  23. 

Contentions,  and  strivings  about  the  law]  Of  legal  conten- 
tions, and  diflTerent  and  conflicting  decisions,  about  the  mean- 
ing of  particular  rites  and  ceremonies,  the  Talmud  is  full. 

10.  A  ma.n  that  is  an  heretic]  Generally  defined  one  that  is 
obstinately  attached  to  an  opinion  contrary  to  the  peace  and 
comfort  of  society  ;  and  will  neither  submit  to  Scripture  nor 
reason.  Here  it  means  a  person  who  maintains  Judaism  in 
opposition  to  Christianity  ;  or,  who  insists  on  the  necessity  of 
circumcision,  &c.  in  order  to  be  saved.  This  is  obviously  the 
iiieanii.g  of  the  wor  1  heretic,  in  the  only  place  in  which  it 
occurs  in  the  Sacred  Writings. 

After  the  first  and  second  admonition  reject]  Labour  lo 
convince  him  of  his  error ;  but  if  he  will  not  receive  instruc- 
tion, if  he  have  shut  his  heart  against  conviction,  then — burn 
him  alive  7  No  !  even  if  demonstrably  a  heretic,  in  any  one 
sense  of  that  word,  and  a  disturber  of  the  peace  of  the  church ; 
God  gives  no  man  any  other  authority  over  him  but  to  shun, 
him,  vapatrov.  Do  him  no  harm  in  body,  soul,  character,  or 
substance  :  hold  no  communion  with  him,  but  leave  him  to- 
God.  See  the  notes  on  Acts  v.  1 7.  and  xxi v.  14.  M'hcrc  the  word 
hcrc.--y  is  particularly  cxpi.^mcd. 


Preface.  

13  Bring  Zenas  the  lawyer  and  "  ApoUos  on  their  journey  di- 
ligently, that  nothing  be  wanting  unto  them. 

14  And  let  oure  also  learn  ^\.o^  maintain  good  works  for  ne- 
cessary uses,  that  tliey  be  J  not  unfruitlul. 

K  Acts  lS.24.-b  Ver.?.-c  Or,  profess  hoiif: 


PHILEMON. 


PrefMT. 


Eph.1.33. 


11.  Is  subverted]  Is  tamed  out  of  the  toai/  in  which  he  may 
be  .saved,  and  conseciuently  sinneth  ;  enters  into  that  way  tliat 
loads  to  liestrnction. 

Being  condemned  of  himself.]  This  refers  to  the  Judaiziiig 
teacher,  who  maintained  liis  party  and  opinions  for  filthy 
lucre's  sake.  He  was  conscious  of  his  own  insincerity  ;  and 
that  he  proclaimed  not  his  system  from  a  conscientir)U3  love 
of  truth,  but  from  a  desire  to  get  his  livelihood.  Were  tlie 
church  in  all  countries,  whether  established  by  law,  or  uncs- 
tablished,  strictly  scrutinized,  multitudes  of  heretics  of  this 
kind  would  be  found.  And,  perhaps,  this  is  the  only  bad  sense 
in  which  the  word  should  be  understood. 

12.  VVIien  I  shall  send  Arlcmas—or  Tychicus]  These  were 
either  deacons  or  presbyters,  whic^i  the  apostle  intended  to 
send  to  Crete,  to  supply  the  place  of  Titus. — Who  Artcnias 
was  we  know  not ;  he  is  not  mentioned  in  any  other  place  in 
the  New  Testament.  Tycliicus  was  a  native  of  Asia,  as  wo 
learn  from  Acts  x.x.  4.  whore  see  the  note. 

Be  diligent  to  come  unto  me  at  Nicopotis]  Nicopolis  was  a 
city  of  Epirus,  on  the  Gulf  of  Anibracia,  near  to  Actium, 
which  Angiistu.s  built  in  connnemoration  of  his  victory  over 
Mark  Antony.  There  was  another  Nicopolis  in  Thrace,  at 
tiie  entrance  of  iVIacednnia,  on  the  river  Nessus  :  but  the  for- 
mer is  sui)posed  to  bo  the  place  here  intended. 

Kcir  I  have  determined  there  to  winter]  Hence  the  apostle 
was  at  lilertij,  seeing  his  siiendingthe  winter  at  this,  or  at  any 
other  practic.iblc  place,  depended  on  his  own  determination. 
It  was  probably  now  pretty  late  in  the  autumn,  and  the  aposthj 
was  now  drawing  near  to  Nicopolis;  for  he  certainly  was  not 
yet  arrived,  else  ho  would  not  have  said,  I  have  determined, 
CKti,  THERE  to  tcintcr. 

13.  Brin^  Zenas  the  lateyer]  This  person  is  only  mention- 
ed in  this  place  :  whether  he  was  a  Jewish,  Roman,  or  Greek 
lawyer,  we  cannot  tell. 

And  Apollus]  Of  this  person  we  have  some  valuable  parti- 
cidnrs  in  Acts  xviii.  21.  1  Cor.  i.  12,  iii.  5, 6.  and  iv.  6.  Either  St. 
l'n\\\  had  left  these  at  Ci-ete,  when  he  visited  that  island  ;  or  he 
had  heard  tliat,  in  their  evangelical  itinerancy,  they  were  about 
to  pass  through  it. 

On  their  journey  diligently]  AfPiid  them  the  means  to  de- 
fray their  e.xpenses.  The  churches  through  which  these  evan- 
celi'^ls  pascied,  bore  their  expenses  from  one  to  the  other.  See 
o  .lohn,  ver.  6. 

14.  And  let  ours  also  learn  to  maintain  good  worlrs]  There 
is  .something  very  remarkable  in  this  expression.  The  words 
<c«X(oi/  tpywv  npoi';-a(rOai,  which  we  translate  to  maintain  good 
uvr/cs,  occur  also  in  ver.  8.  and  some  think  they  mean,  to  pro- 
videfor  our  own,  and  the  necessities  of  others,  iiy  working  at 
some  lionest  occupation ;  and  that  this  was  necessary  to  be 
taught  to  the  Cretans,  let  ours  also  learn,  &c.  who  are  natu- 
rally and  practically  idle  gluttons.  Kypke  observe;:,  that  the 
words  mean — 1.  To  be  employed  in  good  works — 2.  To  defend 
good  works  ;  and  to  recomniend  the  performance  of  them — 3.  To 
liroinoto  and  forward  gooil  works;   to  be  always  lir.^t  in  them. 

For  necessary  nses]  That  they  may  be  able,  at  all  times,  to 
help  the  church  of  God,  and  those  that  are  in  want. 


15  .\11  that  are  with  me  salute  thee.    Creel  them  that  love  « 
in  the  faith.     Grace  lie  with  you  all.     Amen. 
T  It  was  written  to  Titus,  ordained  the  first  bishoj)  of  tho 
church  of  the  Cretans,  from  Nicopolis  of  Macedonia. 

dRoin.lJCS.   riiil.l.ll.!c4.17.  Col.l.ll.  2  Pel  18. 


'J'hat  tliey  be  not  unfruitful]  As  they  must  be,  if  they  in- 
dulge themselves  in  their  idle,  slothful  disposition. 

lo.  All  that  are  with  me]  lie  means  his  companions  in  the 
ministry. 

Salute  thee]  Wish  thee  well,  and  desire  to  be  affectionately 
i-emembercd  to  thee. 

Greet  them  that  love  us  in  the  faith]  All  that  love  us  for 
Christ's  sake  ;  and  all  that  ore  genuine  Christians. 

Grace  be  with  you]  May  the  Oivine  favour  be  your  portion 
for  ever. 

Some  MS3.  read,  The  grace  of  the  Lord  be  teith  you  all ; 
others,  t/ie  grace  of  God  be  with  you  all ;  and  one,  Grace  b« 
icith  THY  spirit,  as  if  the  greeting  was  sent  to  'I'itua  only, 
whereas  the  otliere  send  it  to  the  whole  church  at  Crete. 

Amen]    This  is  wanting  in  ACD.  and  some  others. 

The  Subscriptions  arc  as  usual  various.  Those  of  the  Vzjt- 
sio.vs  are  the  following  :  — 

The  Epistle  to  'J'itiis  iras  written  from  A'icopolis  ;  and  sent 
by  the  hands  of  Zina  and  Apollo. — Sybiac. 

To  the  man  Titus. — ,'Ethicpic. 

Tlie  end  of  the  Epistle:  it  was  written  from  Nicopolis.  In- 
cessant ana  eternal  jiraise  be  to  the  God  of  glory.     Amen.— 

AUABIC. 

Written  in  Nicopolis,  and  sent  by  Ariemas,  his  disciplt. — 
Coptic. 

Tlie  Epistle  to  Titus  is  ended,  who  was  the  first  bishop  of 
the  church  of  tlie  Cretans  :  and  it  'cas  written  froin  Nicopolis 
of  Macedonia. — Philoxexian  rivKiAC. 

There  is  no  subscription  in  the  Vulgate. 

1'he  Manuscripts  are  also  various. 

7'o  Titus. — C.  and  Clarom. 

'J'hat  to  Titus  is  completed :  that  to  P/Ulenion  begins.  DEKG. 

To  'J'itus,  zcrittenfrom  Niccpalis.    A. 

To  Titus,  written  from  Nicopolis  of  Macedonia  : — of'  tha 
Macedonians. — I'rom  N^icopolis,  which  is  a  jtrovinct  of  Ma- 
cedonia. 

Paul  the  apostle's  Epistle  to  Titus. 

To  Titus,  ordained  the  first  bishop  of  the  church  of  tlie  Cre- 
tans ;  written  from  Nicopolis  of  Macedonia.— Coinmoii  Greek 
Text. 

To  7'itus,  archbijhop  of  Crete.— One  of  the  Vienna  MS5. 
written  A.  U.  1331. 

There  is  not  one  of  these  subscriptions  of  any  authority ; 
and  some  of  them  arc  plainly  ridiculou.-s.  We  do  not  know  thut 
Titus  was  what  we  term /«'a/iw;),  much  less  that  he  was  urdained 
bishop  of  Crete,  as  appointed  to  a  particular  see :  and  still  les.-;, 
that  fie  was  t]\e  first  bishop  there.  As  to  his  being  archbishop 
that  is  the  fiction  of  a  time  of  deep  darkness.  That  tlie  epistlo 
was  written  from  some  place  near  to  Nicopolis  of  Kpirus,  is 
very  probable.  That  it  was  not  written  at  Nicopolis  is(:vident: 
and  that  it  was  not  Nicopolis  o[  Macedonia  is  also  very  pro- 
bable.— See  the  Preface  to  this  epislle  for  farther  information 
on  this  point.  And  see  a  treatise  by  old  Mr.  Prynne,  intituled, 
The  unbishoping  of  Timothy  and  Titus,  4io.  "l.ond.  lt;30  and 
moo,  where,  among  many  croohed  things,  there  are  some  just 
observations. 


PREFACE  TO 
THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  PHILEMON. 


It  maybe  thought  strange  that  a  short  letter,  written  entirely 
on  a  private  sulijcct^  witliout  reference  to  the  proof  or  defence 
of  any  doctrine  of  the  Gospel,  should,  by  the  general  consent 
of  the  church  of  God,  from  the  highest  Christian  antiriuity, 
have  been  received  into  tlie  Sacred  Canon  ;  not  only  as  a  ge- 
nuine production  of  St.  Paul,  but  as  a  piece  designed  by  the 
Holy  Spirit  for  the  edification  of  the  church.  However,  such 
is  the  fact :  and  we  may  add,  that  this  vei-y  piece  was  held  so 
sacred,  that  even  the  ancient  heretics  did  not  attempt  to  im- 
pugn its  auth-;nticity,  or  corrupt  its  matter,  while  making  dan- 
gerously free  with  the  four  Gospels,  and  all  the  other  epistles! 

Philemon,  the  person  to  whom  it  is  addressed,  was  undoubt- 
edly, at  the  time  in  which  tliis  epistle  was  sent,  an  inhabitant 
of  Colosse  ;  concerning  which  city,  see  the  Preface  of  the 
Epistle  to  the  Colossians ;  and  was  probably  a  Colccsian  by 
birth,  though  some  suppose  that  he  was  of  Ephesus.  It  is  evi- 
dent, from  ver.  19.  of  this  epistle,  that  he  was  converted  to  the 
^Christian  faith  by  St.  Paul ;  this  is  agreed  on  all  hands :  but, 
as  some  suppose  that  the  apostle  had  not  visited  Colosse  pre- 
viously to  the  v/riting  of  this  epistle,  they  think  it  probable 
that  he  might  have  met  with  him  at  Ephesus,  or  in  some  other 
iiart  of  Asia  Minor,  where  he  formed  an  acquaintance  with 
nini,  and  became  the  means  of  his  conversion.  But  there  is 
no  need  for  this  supposition,  -is  it  is  most  probable  that  the 
apostle  had  not  onlv  visited  Colos.^e  prior  to  ih;.-,  but  tlwt  t'.ic 
Vol.  VI.  U  u 


Gospel  was  planted  in  that  city,  as  in  all  other  parts  of  Phry- 
gia,  by  himself.  See  the  Preface  to  the  Colossians  ;  and  tho 
note  on  Coloss.  ii.  1. 

That  Philemon  was  a  person  of  some  consideration  in  his 
own  city,  and  in  the  church  in  thai  jilnce,  is  very  evident  from 
this  epistle.  He  had  a  church  in  his  house,  ver.  2.  and  was  so 
opulent  as  to  be  extensive  in  works  fif  charity,  and  in  enter- 
taining those  Christians  who,  from  different  quarters,  had  oc- 
casion to  visit  Colosse.     See  ver.  5 — 7. 

Whether  he  had  any  qfjice  in  the  church  is  not  clear :  some 
think  he  was  a  bishop,  others  an  elder  or  deacon  :  but  of  thin 
there  is  no  evidence.  He  was  probably  no  more  than  a  private 
member,  whoso  house,  UanJ,  and  proiierty,  were  consecrated 
to  God,  His  church,  and  the  poor.     He,  who  by  the  good  pro- 
,  vidence  of  God,  has  property  and  infinencc  thus  to  employ, 
'  and  a  heart  to  do  it,  need  not  envy  tlie  slate  of  the  highest  ec- 
I  clesiastic  in  the  church  of  Christ.     Both  the  heart  and  tho 
'  ineans  to  do  secular  good  are  possessed  by  few;  whereas  mul- 
titudes are  found  willing  both  to  teach'w,  and  govern,  tho 
church. 
I      The  occasion  of  writing  this  letterwas  the  following :  Onesi- 
mus,  a  slave,  had,  on  some  pretence  or  other,  run  awa^froin 
I  his  master  iMiilcinon,  and  came  to  Rome,  where  St.  Paul  was 
'   it  that  time  in  prison,  though  not  in  close  confinement,  for  ha 
^  dVi'cU  in  hie  own  hired  hou;-?,  in  which  he  .-,iiiduau:!y  prcicU- 
33/ 


PauPs  salutation 


PHILEMON. 


to  Pkilcmoii,  (f-«. 


ed  the  Oospcl,  being  guarded  only  by  one  soldier.  See  Acts 
xxviii  16,  '.^3. 

It  appears  that  Onesimus  sought  out  Paul,  whose  public 
preaching,  both  to  Jews  and  Gentiles,  liad  rendered  him  fa- 
mous in  the  city  ;  and  it  is  very  likely  that  he  was  led  to  visit 
the  apostle  from  having  formerly  seen  him  at  his  master's 
house  in  Colosso ;  and  the  word  of  life,  preached  by  the  apostle, 
became  the  means  of  his  conversion.  Being  thus  brought  back 
to  God,  he  became  affectionately  attaclied  to  his  Kpiritua!  father, 
and  served  liim  zwlously  as  his  son  in  the  Gospel.  Onesimus, 
being  thus  brought  to  the  acknowledgment  of  the  truth,  which 
is  according  to  godliness,  gave  the  apostle  a  full  account  ot  his 
elopement  from  his  master;  and,  no  doubt,  intimated  liis  wish 
to  return  and  repair  the  breach  which  he  had  made.  Though 
he  was  now  both  dear  and  necessary  to  St.  Paul ;  yet,  as  jus- 
tice required  tliat  reparation  should  be  made,  he  resolved  to 
Fend  him  back  ;  and  to  remove  all  suspicion  fiom  the  mind  of 
Philemon,  and  to  reconcile  him  to  his  once  unfaithful  servant, 
he  wrote  the  following  letter,  in  which,  as  Dr.  Macknight  ex- 
presses it,  "  with  the  greatest  softness  of  expression,  warmth 
of  aiTection,  and  delicacy  of  address,  he  not  only  interceded 
for  Onesinms's  pardon,  but  urged  Philemon  to  esteem  him, 
and  putconlidence  in  hiin  as  a  sincere  Chrislian  ;  and  because 
restitution.,  by  repairing  the  injury  that  had  been  done,  re- 
stores the  person  who  did  it  to  the  character  he  had  lost; 
the  apostle,  to  enable  Onesimus  to  appear  in  Philemon's  fa- 
mily with  some  degree  of  reputation,  bound  himself  in  this 
epistle,  by  his  handwriting,  ver.  IS,  19,  not  only  to  repay  all 
that  Onesimus  owed  to  Pliilcmon  ;  but  to  make  full  reparation 
also,  for  whatever  injury  he  had  done  to  him  by  running  away." 

It  is  generally  thought  that  Onesimus  liad  robbed  his  master : 
but  there  is  oertainly  nothing  in  the  epistle  from  which  this 
can  be  legitimately  inferred  ;  the  words.  If  he  hath  wronged 


certainly  do  not  prove  it:  they  only  state  a  possible  case,  that 
he  might  have  wronged  his  master,  or  have  been  under  some 
/)e<-i(?imr!/ obligation  to  him  ;  and  the  apostle,  by  appearing  to 
assume  this,  greatly  strengthened  his  own  argument ;  and  met 
the  last  objection  which  Philemon  could  be  supposed  capable 
of  making.  Tliere  is  neither  justice  nor  piety  in  making 
things  worse  than  they  appear  to  be  :  or  in  drawing  the  most 
unfavourable  conclusions  from  premises,  which,  without  con- 
straint, will  afford  others  more  consonant  to  the  spirit  of 
charity. 

That  this  epistle  was  written  about  the  same  time  with  those 
to  the  Philippians  and  Colossians,  is  proved  by  several  co- 
incidences. "  As  the  letter  to  Philemon,  and  that  to  the  Co- 
lossians, were  written,"  says  Dr.  Paley,  "at  the  same  time, 
and  sent  by  the  same  messenger,  the  one  to  a  particular  In- 
habitant, the  other  to  the  church  of  Colosse,  it  may  be  expect- 
ed that  the  same,  or  nearly  the  same  persons,  would  be  about 
St.  Paul,  and  join  with  liiin,  as  was  the  practice,  in  the  saluta- 
tions of  the  epistle.  Accordingly,  we  find  the  names  of  Aris- 
tarchus,  Morcun,  Epaphras,  Luke,  and  i?e»ias,  in  both  epis- 
tles. Timothy,  viho  is  joined  with  St.  Paul  in  the  superscrip- 
tion of  the  Epistle  to  the  Colossians,  is  joined  with  hiin  in  this 
I'f/chicus  did  not  salute  Pliilemon,  because  he  accompanied 
the  epistle  to  Colosse,  and  would  undoubtedly  there  see  him." 
It  will  not  be  forgotten,  that  Onesimus,  the  bearer  of  this  epis- 
tle, was  one  of  the  bearers  of  that  sent  to  the  Colossians  :  Col. 
iv.  9.  that  when  the  apostle  wrote  that,  he  was  in  bonds,  Col. 
IV.  3,  18.  which  was  his  caro  also  when  he  wrote  this;  (see 
ver.  1,  10,  13,  2.3.)  from  which  and  various  other  circumstan- 
ces, we  may  conclude  that  they  were  written  about  tlie  same 
time,  viz.  the  ninth  year  of  Nero,  A.  D.  62.  Other  particulars 
relative  to  this  epistle,  will  be  pointed  out  in  the  course  of  tlie 
notes  ;  and  particularly  the  uses  wliich  the  church  of  God, 


thee,  or  otccth  thee  aught,  put  that  on  mine  account,  ver.  18.  i  and  the  private  Christian,  may  derive  from  it 


THE  EPISTLE  OF 
PAUL  THE  APOSTLE  TO   PHILEMOIV. 


For  Chronological  Eras,  sec  at  the  end  of  the  Acts 


Paul's  salutation  to  Philemon,  and  the  church  at  his  house,  1—3.  He  extols  his  faith,  love,  and  Christian  chai  it;/,  4—7. 
Entreats  forg  ire  ness  for  his  servant  Onesimus,  8—14.  Urges  motives  to  induce  Philemon  to  forgive  him,  15—17.  Pro- 
mises to  repair  any  wrong  he  had  done  tohis  master,  13,  19.  Expresses  his  confidence  that  Philemon  will  comply  irith  his 
request,  20,  21.  Directs  Philemon  la  prepare  him  a  lodging,  22.  Salutations  and  apostolical  benedictions,  23— 2o. 
[A.  M.  c'ir.  4066.  A.  D.  cir.  62.   A.  U.  C.  813.  Anno  Imp.  Ner.  Ceesar.  Aug.  9.] 

PAUL,  "  a  prisoner  of  Jesus  Christ,  and  Timothy  our  bro-      4  ^  I  thank  my  God,  making  mention  of  thee  always  in  my 
ther,  unto  Philemon  our  dearly  beloved,  band  fellow-la-    prayers, 

5  h  Hearing  of  thy  love  and  faith,  which  thou  hast  towards 


►AUL,  "  a  prisoner  of  Jesus  Christ,  and  Timothy  our  bro- 
ther, unto  Philemon  our  dearly  beloved,  ^and  fellow-la- 
bourer, 

2  And  to  owr  beloved  Apphia,  and  '  Arcliippus,  ''our  fellow- 
Boldier,  and  to  '  the  church  in  thy  house  : 

3  f  Grace  to  you.  and  peace,  from  God  our  Father  and  the 
Lord  Jesus  Christ. 

»Eph3.1,&4.t.  2  Tim. I. S.  Veise9.-b  Phil.2.25 -c  Col.4.17 -J  Plul.2.  23.- 
•  Rom  16.5.    I  Cor.IG  19^ 

Ts'OTES.— Verse  1.  Paul,  a  prisoner  of  Jesus  Christ]  It 
has  already  been  noted  in  the  Preface,  that  Paul  was  a  pri- 
soner at  Koine,  when  he  wrote  this  epistle,  and  those  to  the 
Colossians  and  Philippians.  IJut  some  think  that  the  term 
;)ri6-o?!er  does  not  sufHciently  point  out  the  apostle's  slate; 
and  that  tlie  original  word  r^ea/nug,  should  be  translated  bound 
with  a  chain  :  this  is  certainly  its  meaning,  and  it  shows  us, 
in  some  measure,  his  circumstances  ;  one  arm  was  bound  with 
B  chain  to  the  arm  of  the  soldier  to  whose  custody  he  had  been 
delivered. 

It  has  also  been  remarked  that  Paul  does  not  call  himself 
nn  apostle  here,  because  the  letter  was  a  letter  of  friendship, 
nnd  on  private  concerns.  But  the  MSS.  are  not  entirely 
agreed  on  this  subject.  Two  MSf?.  h-ave  SuvXoi,  a  servant ; 
the  Codex  Claromnntanus  and  the  Codex  Sangermanensis, 
both  in  the  Greek  and  Latin,  have  arro^oXos,  apostle ;  and 
Cassiodorus  has  mros-oXos  Seirfiioi,  Paul,  an  imprisoned  apos- 
tle of  Jesus  Christ.  They,  however,  generally  agree  in  the 
omission  of  the  word  an-oruAof. 

Unto  Philemon,  our  dearly  beloved]  There  is  a  peculiarity 
in  the  use  of  proper  names  in  this  epistle,  which  is  not  found 
in  any  other  part  of  St.  Paul's  writings.  The  names  to  which 
we  refer,  are  Apphia,  Archippus,  Onesimus,  and  Philemon. 

2.  Apphia,  hn<pia.  Under  the  -word  K-nfa,  Suidas  says, 
Aic\(j>ni  xai  a6i\(pov  viroKopia^ia.  Appha  is  the  affectionate 
address  of  a  brother  or  sister;  or  tlie  diminutive  of  a  brother 
and  sister,  used  to  express  kindness  and  affection.  Hence 
the  apostle  referring  to  the  meaning  of  tlie  word,  says  koi 
AT0ia  ri)  aikXcftr)  ayairnrri,  and  to  Apphia  the  beloved  sister. 
Though  adcXiprj,  sister,  be  not  in  our  common  text,  it  is  found 
In  AU'EFG.  several  others,  the  Itala,  Vulgate,  Sclavonic,  &c. 
and  is  undoubtedly  genuine. 

Abciiippi's,  A/)V(~t«s.  The  ruler  or  master  of  the  hnrse, 
from  apx<'»',  «  chief,  and  ittos,  a  horse.  Heroes  of  old  were, 
both  among  the  Greeks  and  Trojans,  celebrated  for  their  skill 
in  matiu.^ing  and   tniniii.y  :hf  hcr^;/-.  :inil   f-inplciviny  him   in 


the  Lord  Jesus,  and  towards  all  saints  ; 
6  That  the  communication  of  tliy  faith  may  become  effectual 
i  by  the  acknowledging  of  every  good  thing,  which  is  in  you 
in  Christ  Jesus. 

f  Ephts.l  a.-sEi.hca.l.lS.  IThcsa.l.S.  2  Thess.l.S.-li  EpIiM  Ilj.  Col. 1.4, - 


icar ;  this  frequently  occurs  in  Homer.  The  import  of  the 
name  of  Archippus' mighi  suggest  this  idea  to  the  apostle's 
mind,  and  lead  him  to  say,  Archippus,  our  fellow- soldier. 

Suidas  mentions  a  person  of  this  name,who  was  once  rzc/or 
at  the  games,  in  the  ninetyfirst  Olympiad. 

There  was  one  of  the  pupils  of  Pythagoras  of  this  name,  and 
I  introduce  him  here,  for  the  sake  "of  a  quotation  from  St.  Jo- 
rom  (Apol.  adv.  Ruffin.)  relative  to  the  doctrines  taught  by 
him  and  his  fellow-disciple  Lysis :  'Peu/cteoj/  iranrairacn  Kai 
CKKOTTrcov,  a(Tdcvziav  juv  rov  aot^aroi,  airatSf.vatai'  6e  rrji  xpvxr/i, 
OKoXaiTiav  6c  rr/j  yn^png,  S'aiyii'  6t  rr\i  ttuAcwj,  rriv  (5c  Jia^covim' 
OTTO  Tr)5,  niKiai,  Kai  KOirn  otto  ttovtoiv  rn  aKparzi.  "  By  all 
means  and  methods  these  evils  are  to  be  shunned  and  cut  off: 
effeminacy  from  the  body  ;  ignorance  from  the  soul ;  delica- 
cies from  the  belly  ;  sedition  from  the  city ;  discord  from  the 
house  ;  and,  in  general,  intemperance  from  all  things."  Vid. 
Fah.  Thcs.  Erud.  Schol. 

Onesimus,  Ovriaipoq.  Useful,  or  profitable  :  from  ovnft,  to 
help.  The  import  of  this  name  let!  the  apostle  to  play  upon 
the  word  thus,  /  beseech  thee  for  my  son  Onesimus;  whtch 
in  time  past  teas  to  thee  l'Npkofitable,  but  now  puofitablb 
to  thee  and  me. 

Philemon,  '^(X^//(<)>'.  Affectionate  or  beloved,  from  0iAr;/(«, 
a  kiss  ;  this  led  the  apostle  to  say.  To  Philemon  our  dearly 

BELOVED.  ,  .    ,     .  ,  ,    . 

There  is  a  peculiarity  in  this  epistle,  to  which  it  would  be 
difficult  to  find  a  parallel  in  any  other  part  of  St.  Paul's 
writings.  ,        ..      ,  _,  ., 

It  is  very  probable  that  Apphia  was  the  wife  of  Philemon  ; 
and  Archippus,  their  son,  the  pastor  of  the  church  at  Phile- 
mon's house.  .         ,  r„    . 

To  the  church  in  thy  house]  The  congregation  of  Chris- 
tians frequently  asscniblhig  in  Philemon's  house  :  for,  at  this 
time  the  Chri.=tians  liail  neither  temples,  churches,  nor  eha- 

Is.'—See  the  note  on  Roin   .vvi.  5.  and  the  reference  there. 


po 


1.  Ilhti'ikmy  (io,l\     \\ 


:ill  th' 


iod  he  ha.-i  bi^Mowed  upon 


He  entreats  /org  ire  tie  Si 


PHILEMON. 


Jur  Oneffmus 


7  For  we  have  great  joy  and  consolation  in  thy  love,  because 
Ihe  bowels  of  the  saints  l^  are  refreshed  by  thee,  brother. 

8  Wherefore,  '  though  I  might  be  much  bold  in  Christ  to  en- 
Join  thee  tliat  which  is  convenient, 

9  Yet  for  love's  sake  I  rather  beseech  Ihee,  being  such  a  one 
as  Paul  the  aged,  ■"  and  now  also  a  prisoner  of  Jesus  Christ. 

10  I  beseech  thee  for  my  son  "  Oncsimus,  "  whom  I  have  be- 
gutten  in  n»y  bonds  : 

11  Which  in  time  past  was  to  thee  unprolilable,  but  now 
profitable  to  thee  and  to  me  : 

12  Whom  I  have  sent  again :  thou  therefore  receive  him, 
that  is,  mine  own  bowels  : 

13  Whom  I  would  have  retained  with  me,  p  that  in  thy  stead 

k  a  Cor. 7. 13.  STim.l.lG.  Ver.20.-1  I  ThMS.S.6.-in  S'er.  l.-n  Col. 4.9.-0  1  Cor. 
4.15.  0«1.4.13. 

you;  making  mention  of  l/iee  altcai/s  in  my  prayers ;  that 
thou  iriavest  hold  faat  all  that  thou  hast  got :  and  get  all  thou 
dost  farther  need. 

5.  Hearing  of  thy  lore  and  faith]  Ws  faith  in  Christ  Je- 
sus; his  tova  to  the  saints.  Several  excellent  MSS.  and  some 
Versions,  jiut  faith  before  love,  which  makes  a  more  natural 
reading.  There  is  no  figure  of  speech  which  would  vindicate 
our  saying /niV/i  I'/i  the  soint.^  :  so  that  if  we  do  not  allow  of 
the  arrangement  in  the  MSS.  referred  to,  we  shall  be  obliged 
to  have  recourse  to  tha  transposition;  because youV/i  must 
refer  to  Jesus  Christ,  and  lore  to  the  saints. 

6.  That  the  cnmmuvication  of  thy  faith]  Tlie  words  fi  not- 
vuvta  Ttis  TTi^coii  aov,  \\\o.  felloicship  or  coinmaiiication  of  thy 
faith,  may  be  undei'stood  as  referring  to  the  work  of  lore  to- 
wards the  saints,  the  poor  Christians;  which  his/oi7A  in 
Christ  enabled  him  to  perform  ;  faith  being  taken  iiere  for 


he  might  have  ministered  unto  me  In  the  bonds  of  the  Con 
pel: 

14  But  Without  thy  mind  would  I  do  nothing  ;  t  that  thy  bo 
nellt  should  not  be  as  it  were  of  necessity,  but  willingly. 

15  '  For,  perhaps  he  therefore  departed  lor  a  season,  that 
tliou  fihouluest  receive  him  for  ever  ; 

16  Not  now  as  a  servant,  but  above  a  servant,  '  a  brother  be- 
loved, especially  to  me,  but  how  much  more  unto  thee,  •  both 
in  the  flesli  and  in  the  Lord  1 

17  If  thou  count  me  therefore  °  a  partner,  receive  him  as 
myself. 

13  If  he  hath  wronged  thco,  or  oweth  thee  aught,  put  that  oa 
mine  account ; 

SoOen,4J5,  S.-iM.t!.20.8.     1  Tlm.S. 


his  Epistle  to  the  Romans ;  that  to  the  Gnlatians,  chap,  iv  11— 
20.  to  the  Philippians,  i.  29.  ii.  2.  the  second  to  the  Corinthi- 
ans,  vi.  1—13.  and  indeed  some  part  or  other  of  almost  every 
epistle  ;  e.vliibits  examples  of  a  similar  application  to  tha 
feelings  and  affections  of  the  persons  whom  he  addrcssen 
,-r,    -     ■         «  <-  V,     ,  ■  u  ,.    •    J-  AnJ  "•  's  observable,  that  these  pathetic  elluslons,  drawn  for 

There  is  no  figure  of  speech  which  would  vindicate  I  the  most  part  from  his  own  Pufierings  and  situation,  usually 

"'  '"  ■ "       "     "         '    Precede  a  co)«??ianrf,  soften  a  reij(/,-t',  or  mitigate  tli'e  AarM- 

ness  of  some  disagreeable  truth.     Horce  Hauliuai,  p.  334. 

9.  Paul  the  aged]  If  we  allow  .St.  Paul  to  have  been  about 
2y  years  of  age  at  the  utmost,  in  tlie  year  31,  when  he  was 
assisting  at  the  martyrdom  of  Stephen,  Act.9  vii.  5S.  and  as  this 
epistle  was  written  about  A.  d.  62.  he  could  not  have  been  at  thl.« 
time  more  than  about  56  years  old.  This  could  not  constituto 
him  an  aged  man,  in  our  sense  of  the  term  :  vet,  wlien  the 
whole  length  of  his  life  is  taken  in,  being  martyred  about  four 


J\Jay  become  effectual]  Dr.  Macknight  understands  these  dily  :  and  npca/Svr^;,  for  rpca/Jcvrm,  is  used  in  ih 
words  thus,  That  the  many  good  offlces  whicli  thou  dost  tp  !  sense,  and  for  the  same  reason,  bv  the  I'eptua^int  • 
the  saints  7;i/zy  if  co;«c  e/ec(«a/  in  bringing  others  to  the  ac-    some  have  thought  that  we  should  translate  here,  Pa»/ 


he  sama 
hencfj 

.."J^l.r.f."!!,/^'-''^''-'.^''"'^  disposition  winch  is  in  you  to-  ,  bassador.     This  would  agree  very  well  with  the  scope,  and 


wards  Christ  Jesus ;  or  towards  His  members. 

Instead  of  evcpyrj;,  energetic  or  effectual,  the  Vulgate  and 
soine  of  the  Fathers,  as  well  as  several  Latin  MSS.  have  read 
evapyrji,  evident.  Tliis  makes  a  very  good  sense,  and  seems  to 
agree  best  with  the  scope  of  the  place. 

Instead  of  ev  Vjxiv,  in  yov,  ev  itfiir,  in  us,  is  the  reading  of 
all  the  best  MSS.  as  well  as  of  several  Versions  and  Fathers. 

7.  ror  we  have  great  joy]  This  verse  does  not  read  har- 
moniously. The  Greek  autliorizes  the  following  arrange- 
ment ■.—f\)r  ire  hare  great  joy  and  consolation  in  thy  lore, 
O  brother 'because  the  bowels  of  the  saints  are  refreshed  by 
thee.  The  apostle  speaks  liere  of  the  works  of  charily  in 
which  Philemon  abounded  towards  poor  Christians 


10.  [beseech  thee  for  7ny  son  Onesimus]  It  is  evident  from 
this,  that  Onesimus  was  converted  by  St.  Paul,  while  he  was 
prisoner  at  Rome ;  and  perhaps  not  long  before  he  wrote  Ihi.i 
epistle. 

U.  Wa.i  to  thee  unprofitable]  .\!luding  to  the  meaning  of 
Onesimus's  name,  as  has  "been  already  noted ;  though  the  apos- 
tle uses  a  different  Greek  word  to  e.x'pre.ss  the  same  idea. 

12.  Whom  I  have  sent  again]  The 'Christian  religion  never 
cancels  any  civil  relations:  a  slave,  on  being  converted,  and 
becoming  a  free  man  of  Christ,  hnu  no  right  to  claim,  on  that 
ground,  emancipation  from  the  aerviceof  his  master.  Justice, 
therefore,  required  St.  Paul  to  send  back  Onesimus  to  hi: 


8.  Wherefore,  though  J  might  be  'much  bold]    It  would  be  \  ter ;  and  cVrTsrTenfe  obli'ged  OnesiInurto"agree"i^^^ 
better  to  read.  Wherefore,  ult/iough  I  have  much  authority    of  the  measure  :  but  lore  to  the  servant  induced  tlie  anostle  to 

through  Clirist,  to  command  thee  to  do  what  is  proper ;  yet,  ■•  i      i.^,  .i* 

on  account  if  my  lore  to  thee,  I  entreat  thee. 

The  tenderness  and  delicacy  of  this  epistle,  says  Dr.  Paley, 
have  long  been  admired  :— "  Though  I  might  be  much  bold  in 
Christ  to  enjoin  thee  tliat  which  is  convenient ;  yet,  for  love's 
Kake,  I  rather  beseech  thee,  being  such  an  one  as  Paul  the 
nged,  and  now  also  a  prisoner  of  Christ  Jesus,  I  beseech  thee 
lor  my  .son  Onesimus,  whom  I  have  begotten  in  my  bonds." 

There  is  something  certainly  very  melting  and  persuasive 


poslle  to 
write  this  conciliating  letter  to  the  •master. 

13.  That  in  thy  stead  he  7night  have  viinislcred  unto  m(] 
As  Philemon  was  one  of  Paul's  converts,  he  became  thereby  liisi 
spiritual  father,  and  had  aright  to  his  ser\-iccs  when  in  need. 
This  was  a  strong  argument,  not  only  to  induce  Philemon  to 
forgive  his  servant,  but  to  send  him  back  lo  the  apostle,  that 
he  might  minister  to  him  in  liis  master's  stead. 

14.  That  thy  benefit  should  not  be  as  it  were  ofvecessity]  If 
the  apostle  had  kept  Onesimus  in  his  sen-ice,  and  written  to 


in  tins  and  every  part  of  the  epistle.  Yet,  in  my  opinion,  the  Philemon  to  forgive  him,  and  permit  him  to  slay  ;  to  this  it  is 
character  of  ht.  Paul  prevails  m  it  throughout.  The  warm,  |  probable,  he  would  have  agreed  ;  but  the  benefit  thus  conce- 
affectionate,  authoritative  teacher  is  interceding  with  an  absent  !  ded  might  have  lost  much  of  its  real  worth  bv  the  consideration 
friend,  for  a  beloved  convert.  He  urges  his  suit  with  an  ear-  that,  had  he  been  at  Colosse,  Philemon  would  not  have  sent 
nestness,  befitting  perhaps  not  so  much  the  occasion,  as  the  him  to  Rome;  but  being  there,  and  in  the  apostle's  service  he 
ardour  and  sensibility  of  his  own  mind.     Hei'e  also,  as  every    could  not,  with  propriety,  order  him  home  .-thus  the  benefit  to 


where,  he  shows  himself  conscious  of  the  weight  and  dignity 
of  his  mission  ;  nor  does  lie  suffer  Philemon,  for  a  moment, 
to  forget  it:  "I  might  be  much  hold  in  Christ,  to  enjoin  thee 
that  which  is  convenient."  He  is  careful,  also,  to  recall, 
though  obliquely,  to  Pliilemon's  memory,  the  sacred  obliga- 
tion under  which  he  had  laid  him,  by  "bringing  him  to  the 
knowledge  of  Christ ;  "  I  do  not  say  to  thee,  how  thou  owest 
to  me  even  thine  ownself  besides."  Without  laying  aside, 
therefore,  the  apostolic  character,  our  author  softens  the  im- 
perative style  of  his  addres.s,  by  mixing  with  it  every  senti- 
ment and  consideration  that  could  move  the  heart  of  his  cor- 
respondent. Aged,  and  in  prison,  he  is  content  to  supplicate 
and  entreat.  Onesimus  was  rendered  dear  to  him  by  his  con- 
versation and  his  services  ;  the  child  of  his  affliction,  and 
'ministering  unto  him  in  the  bonds  of  the  Gospel."  This 
ought  to  recommend  him,  whatever  had   been  liis  fault,  to 


the  apostle  would  have  ajipeared  to  have  been  of  necessity.- 
The  apostle,  therefore,  by  sending  him  back  again,  gave  Phi- 
lemon the  opportunity  to  do  all  as  it  self-moved  to  il.     This  is 
a  very  delicate  touch. 

15.  He  departed  for  a  sca.ion]  This  is  another  most  deli- 
cate stroke.  He dejiarted  thy  slave,  thy  unfaitiiful  slare  ;  ho 
departed  for  a  short  time :  but  so  has  the  mercy  of  God  ope 
rated  in  his  behalf,  and  the  providence  of  God  in  thine,  that  ho 
now  returns,  not  an  untaithlul  slave,  in  whom  thou  couldst  re  • 
pose  no  confidence,  but  as  a  brother,  a  belored  brother  in  the 
Lord,  tohs  in  tlie  same  heavenly  f^imilv  with  thee  for  ever. 
Thou  hast,  therefore,  reason  to  be  thankful  to  God  that  he  did 
depart,  that  he  might  be  restored  to  thee  again  intinitelv  better 
than  he  was  when  he  left  thee.  God  has  peimitted  his  unfaith- 
fulness, and  overruled  the  whole,  both  to  his  advantage  and 
thine.  Tiie  apology  for  Onesimus  is  very  similar  tothat  mado 
hren,  Gen.  xlv.  5. 


h-nilemon  s  forgiveness  :  "Receive  him  as  myself,  as  my  own  |  bv  .Joseph  for  his  bret 

Paul  w=,K  .T^ZtZl^J'k  ^o^®/®'"'  ^,''°"''^  '^^  voluntary.  St.  [  '16.  Voi  note  as  a  servant]  Do  not  receive  him  merely  as 
f^^riv  uetermined  that  Philemon's  comjdiance  should  flow  I  thy  slave,  nor  treat  him  according  to  that  condition  ;  but  aa  a 
IhT.vI  h«  «.  "^  ^',j  ^^'J^'^o""-  thy  mind  would  I  do  nothing,  ;  brother;  as  a  genuine  Christian,  and  particularly  dear  to  me 
that  thy  benefit  bhould  not  be  as  it  were  of  necessity,  but  wil-  i  Both  in  the  flesh  and  i.i  the  Lord]  There  is  no  reason  t 
lingly  ,  trusting,  nevertheless,  to  his  gratitude  and  attach-  i  believe  that  Onesimus  was  of  the  kindred  of  Philemon  ;  an 
S«ri  '"H?P,f;^  1?'^*  ^^^'■-  ^^''  "^  -eq'jcstcd;  and  for  1  we  cust  take  t?ie  term  ^s.":  here,  ae  refer.-ing  to  the  rig}. 
more  .  Having  confidence  in  thy  obedience,  I  wrote  unto  i  which  PhilcaoH  hid  Ir.  hirs.  He  was  a  ^rt  of  Tie  n^oaerii 
thee,  knowing  that  thou  wlUalco  do  more  than  I  L,ay"  '       .    .-       -       -  wi.     .  . .    7   "^=  «_•■ 

fct.  Paul's  ilii,couroe  at  Milctur  ;  his  f-ptcch  bcf^r?  .\grii 


Both  in  the  flesh  and  i,i  thi  Lord]    There  is  no  reason  to 

'  d 

ighi 
-  .    jyoperly, 

and  of  \\is  fa-nily ;  23  a  ^la-ce,  t\i\t  ■".  ie  hln  condition.    But  ';:• 
new  £teed  in  a  iw  ^  fold  relation  f-.  rhilemf!'— 1  A^'-or'T-pc  ta 


SalutalluJiSy  and 


PHILEMON. 


apostolical  benediction. 


19  1  Paul  liave  wi-iUen  if  with  mine  own  Imnd,  I  will  repay  it ; 
albeit  I  do  not  say  to  thee  how  tliou  owest  unto  me  even  tliine 
own  sell"  bcsiJes. 

20  Vea,  brother,  lot  nic  liavc  joy  of  thee  in  the  Lord  :  v  re- 
fresh  my  bowels  in  tlie  Lord. 

21  ^^'  Il.-ivinj;  C(jn(idence  in  tliy  obedience,  I  wrote  unto  thee, 
knowing  tliat  tlioii  wilt  also  do  more  than  I  say. 

22  But  withal   prepare   me  also  a   lodging  :    for  '^  I  trust 

V  VcTO?.— \vaCor.7.lfi.-xPhil.  l.;S.&2.  24,— ySCoi-.I.U.  Hcb.13.2.— z  Col. 
1  7.fc4.1i 


thcj!es/i,  as  above  explained,  he  was  one  of  liis  family— 2.  In 
the  Lord,  he  was  now  also  a  member  of  the  hearettli/fainUi/, 
and  of  tlie  church  at  Philemon's  house.  Pliilemon's  interest 
in  him  was  now  doubled,  in  consequence  of  his  conversion  to 
C'lUMSlianity. 

17.  If  thou  count  me  therefore  a  partner]  If  thou  dost  con- 
sider me  as  a  friend ;  if  I  I'lave  still  the  place  of  a  friend  in 
tliy  aflection,  receive  him  as  myself;  for,  as  I  feel  him  as  my 
own  soiil,  in  receiving  him,  thou  receivest  me. 

Tlici-e  is  a  fine  model  of  recommending  a  friend  to  the  atten- 
tion of  a  great  man,  in  the  epistle  of  Horace  to  Tilierius,  in 
belialf  of  liis  friend  Septimius;  Epistolar.  lib.  i.  Ep.  9.  wliich 
contains  several  strokes  not  unlike  some  of  those  in  the  Epis- 
tle to  Pliilemon.  It  is  written  with  much  art ;  but  is  greatly 
»'xcecded  by  that  of  St.  Paul.  As  it  is  very  sliort,  I  slial)  in- 
-sert  it. 

Septimius,  Claudi,  nimirum  intelligil  units, 
Clnanli  me  facias ;  nam  ciim  rogal,  et  prece  cogit 
Scilicet,  tit  iihi  se  laudare,  et  tradere  coner, 
Dignuin  nionte  domoque  legentis  honesta  Neronis, 
Mu7iere  citin  fungi  propioris  censet  amici ; 
l-luid  pussim  videt  ac  novit  me  valdiUs  ipso. 
JMulta  ijuidem  dixi,  cur  excusfUus  abirein'.; 
Sed  timui,  mea  ne  linxissc  minora  putarer. 
Dissimulator  opis  propriic,  milii  commodus  uni. 
Sic  ego,  majoris  fugiens  opprobria  culp;e, 
Frontis  ad  lu-banee  disccndi  pra.Mnia.     I^uod  si 
Depositum  laudns,  ob  amici  jussa  pudorein ; 
Scribe  tui  gi'egis  hunc,  et  fortem  crede  bonumque.  " 
"O  Claudius,  Septimius  alone  knows  wliat  vhIuc  llmu  hast 
for  me  ;  for  lie  asks,  and  earnestly  entreats  me,  to  recommend 
him  to  thee,  as  a  man  worthy  of  the  service  and  confidence  of 
Tiberius,  who  is  so  correct  a, judge  of  merit.     When  he  ima- 
gines that  I  possess  the  hoaovir  of  being  one  of  thy  most  inti- 
mate friends,  lie  sees  and  knows  me  more  particularly  than  I 
do  myself.     I  said  indeed  many  things  to  induce  him  to  excuse 
me ;  but  1  feared  lest  I  should  be  thought  to  dissemble  my  in- 
terest with  thee  ;  that  I  miglit  reserve  it  all  for  my  own  advan- 
tage.   Therefore,  in  order  to  shun  the  reproach  of  a  greater 
fault,  1  have  assumed  all  the  consequence  of  a  courtier;  and 
have,  at  the  request  of  my  friend,  laid  aside  becoming  modes- 
ty;  which,  if  tliou  canst  pardon,  receive  this  man  into  the  list 
of  thy  domestics,  and  believe  him  to  be  a  person  of  probity 
and  worih." 

This  is  not  only  greatly  outdone  by  St.  Paul,  but  also  by  a 
letter  of  Pliny  to  his  friend  Saliiiiiantis,  in  bcluilf  of  his  ser- 
vant;  who,  by  some  means,  had  incurred  his  master's  dis- 
pleasure.—See  it  at  the  conrlusicn  of  these  notes. 

IS.  Jf  he  hath  icronged  thee,  or  oweth  thee  aught]  Had  the 
npostlc  been  assured  that  Onesimns  had  rohhtd  his  master, 
he  certainly  would  not  liave  spoken  in  this  hypothetical  way  : 
iie  only  puts  a  jjossible  case,  if  he  have  wronged,  orowetli  thee 
aughl,"  place  all  to  niv  account:  I  will  discharge  all  he  owes 
thee. 

19.  /  Paid  have  written  it  with  mine  own  hand]  It  is  likely 
that  tlic  whole  of  the  letter  was  written  by  St.  Paul  liimsclf, 
whicli  was  not  his  usual  custom. — See  on  2  Thess.  iii.  17.  But, 
by  thus  speaking,  he  bound  Philemon  to  do  what  he  i-equosted, 
as  an  act  of  common  civility;  if  he  could  not  feel  a  higher 
motive  from  wliat  ho  had  already  urged. 

Albeit  I  do  nut  say  to  thee  lioio  tluni  uicesi  unto  ine]  I  ask 
thee  to  do  tliis  thing  to  oblige  me  ;  tliough  I  will  not  say  how 
iimcli  thou  owest  unto  me;  even  thine  ownself,  as  having  been 
tlie  means  of  thy  conversion. 

20.  Yea,  brother]  It  is  even  so,  that  thou  art  thus  indebted 
to  me.  Let  me  liar e  joy  of  thee  ;  in  forgiving  Onesimns,  and 
receiving  him  into  thy  favour.  In  the  words  tyoi  aov  ovaifxriv, 
which  we  should  translate  let  me  have  profit  of  thee,  there  is 
uu  evident  paranomasia,  or  play  on  the  iiume  of  Unesinius. — 
See  on  ver.  2  and  11. 

Refresh  my  bowels]  Gratify  the  earnest  longing  of  my  soul, 
in  this.  1  ask  neither  tliy  money  nor  goods;  I  ask  what  will 
enrich,  not  impoverish,  tliec  to  give. 

21.  Having  confidence  in  thy  obedience]  I  know  that  it  will 
please  thee  thus  to  oblige  thy  friend ;  and  I  know  that  thou  wilt 
do  more  than  1  request,  because  thou  feelest  the  affection  of  a 
son  to  thy  spiritual  father.  Some  think  that  the  apostle  liints 
to  Philemon  tliat  he  should  manumit  Onesimns. 

22.  But  icithal  ]>repare  me  also  a  lodging]  Does  not  the 
apostle  mention  this  as  conferring  an  obligation  on  Philemon'.' 
1  will  begin  to  rejiay  iVice  by  taking  up  my  abode  at  thy  house, 
as  soon  as  1  shall  be  enlarged  from  prison.  But  some  think 
he  wished  Philemon  to  liire  him  a  house,  that  he  might  liave 
a  lodging  of  his  own,  when  he  returned  to  Colosse. 

for  1  trust  that  through  your  prayers]  It  is  very  likely  that 
tliis  epistle  was  written  a  short  time  before  the  liberation  of 
tSic  apostle  from  his  lU'^l  imprisonment  at  Koine.— Sec  Acts 
310 


that  ^  through  your  prayers  1  shall  be  givcfl  unto  yott. 
2:j  Tlicre  salute  thee  •  Epa'phras,  my  fellow-prisoner  in  Christ 
Jesus  ; 

24  "  ATarcus,  h  Aristarchus,  ■=  Demas,  ^  Lucas,  my  fcllow-la- 
bourers. 

25  "  The  grace  of  our  Lord  Jesus  Christ  be  with  your  spirit. 
Amen. 

1"  Written  from  Rome  to  Philemon,  by  Onesimus,  a  servant. 

a  Acts  ia.l2,-?J.-b  Acts  in.'2!).6l,  S7.2.  Col.4.10.-c  Col.4.14.-(i  2Timotliy  4.II.— 


x-xviii.  30.  and  Phil.  ii.  24.  and  that  he  had  that  liberation  now 
in  full  prospect. 

2-3.  L'paphras,  my  fellow-prisoner]  Epaphras  was  a  Colos- 
sian,  as  we  learn  from  ('oloss.  iv.  12.  Epaphras,  trho  is  one 
of  you.  But  there  is  no  account  there  of  his  being  in  prison, 
tliough  the  not  mentioning  of  it  does  not  necessarily  imply  that 
he  was  not.  Some  time  or  other  he  had  suffered  imprisonment 
for  the  truth  of  the  Gospel;  and,  on  tliat  account,  St.  Paul 
might,  in  a  general  way,  call  him  his  felloie-prisover. 

2-1.  Marcus,  Aiistarchus,  &c.]  These  were  all  acquaint- 
ances of  Philemon,  and  probably  Colossian?  ;  and  may  be  all 
considered  as  joining  here  witli  St.  Paul  in  his  request  for 
Onpsimna.  Some  think  that  Marcus  was  either  the  evange- 
list, or  Joiin  Mark,  the  nephew  of  Barnabas,  Acts  xii.  12,  25. 
XX.  4.  xxvii.  2.  Aristarchus  was  pntbably  the  same  witli  him 
mentioned  Acts  xix.  29.  xx.  4. — See  Coloss.  iv.  10. 

Dt'inas]  Is  supposed  to  be  the  same  who  continued  in  his 
attachment  to  Paul,  till  his  last  imprisonment  at  Home;  after 
which  he  left  him  for  the  lore  of  the  zcorld,  2  Tim.  iv.  9. 

Lucas]  Is  supposed  to  be  Lulce  the  evangelist,  and  author 
of  the  Acts  of  t/ie  Apostles.  On  these  suppositions  little  con- 
fidence can  be  placed:  they  may  be  correct;  they  may  be 
otherwise. 

25.  7'lie  grace  of  our  Lord  Jesus  be  with  your  sjiirit]    By 
using  the  plurat,  vjioiv,  your,  the  apostle,  in  effect,  directs  or 
addresses  the  epistle  not  only  to  Philemon,  but  to  all  the  chiircii 
at  his  house. 
Amen.]    Is  wanting,  as  usual,  in  the  best  MSS. 
The  subscriptions  are  also  various,  as  in  preceding  cases. 
Veusions. —  'J'/ie  Epiatlc  to  Philcuion  teas  written  at  Rome, 
and  sent  by  the  hand  of  Onesimus. — Svni.\c. 

Tlirough  the  help  of  God  the  epistle  is  finished.  It  was 
written  at  Rome,  by  the  hand  of  Onesimus,  servant  to  Phi- 
lemon.—Arab. 

To  the  man  Philemon. — JEniiov^c. 

It  teas  written  at  Rome,  and  sent  by  Onesimus. — Coptic. 
Vulgate,  nothing. 

I'lie  JDpistle  to  Philemon,  Apphia,  and  Archippus  ;  the  end 
of  tlie  Epistle  to  Pliilemon  and  Apphia,  the  master  and  mi.-.- 
tress  of  Onesimus  ;  and  to  Archippus,  the  deacon  of  the  church 
at  Colosse;  it  v:us  written  from  Rome  by  Oncsiiiius,  a  ser- 
vant.— Philoxenian  Sykiac. 

Manuscripts. —  To  Philemon. — To  Philemon  is  finished.— 
To  Philemon,  written  from  Rome  by  Onesimus— by  Oiitsi- 
phorus. — From  Paul,  by  Ouesimits,  d  serTiint.—I'rom  tlie 
presence  of  Paul  and  Timothy. —  The  Episth:  of  I'aul  the 
Apostle  to  Philemon.  The  common  Greek  text  has,  'I'o  Phile- 
mon, written  from  Rome,  by  Onesimus,  a  serrant. 

As  some  have  thought  it  strange,  that  a  private  letter,  of  a 
jiarticular  business  and  friendsliip,  should  have  got  a  place  in 
the  Sacred  Canon,  others  liave  been  industrious  to  find  out  the 
general  uses  which  may  be  made  of  it.  The  following  aro 
those  which  seem  to  come  most  naturally  from  the  text: — 

1.  In  a  religious  point  of  view,  all  genuine  Christian  con- 
verts are  on  a  level :  Onesin:us,  the  slave,  on  liis  conversion, 
becomes  tlic  apostle's  beloveil  son,  and  Philemon's  brother. 
2.  Christianity  makes  no  change  in  men's  civil  afiairs  :  even  a 
slave  did  not  become  a  free  man  by  Cliristian  baptism.  3.  No 
servant  sliould  be  either  taken  or  retained  from  liis  own  mas- 
ter, without  tlio  master's  consent,  ver.  13,  14.  4.  AVo  should 
do  good  unto  all  men  ;  and  not  be  above  helping  the  meanest 
slave  when  wo  have  the  opportunity.  5.  Restitution  is  due 
wliere  an  injury  lias  been  done,  unless  the  injured  party  freely 
forgive,  ver.  IS.  6.  We  should  do  all  in  our  power  to  make 
up  quarrels  and  differences;  and  reconcile  those  that  are  at 
variance.  7.  We  slionld  be  grateful  to  our  benefactors ;  and 
be  ready  to  compensate  one  good  turn  with  another.  S.  We 
should  forgive  the  penitents  who  have  offended  us  ;  and  rejoice 
in  the  opportunity  of  being  reconciled  to  them.  9.  Authority  is 
not  always  to  bo  used:  aprnilentman,  who  is  possessed  of  it,  will 
rather  use  a  mild  and  obliging  manner,  than  have  recourse  to  the 
authority  of  his  ofilce.  10.  The  ministers  of  tlie  Gospel  should 
learn  to'know  the  worth  of  an  iininortal  soul;  and  lie  as  ready 
to  use  their  talents  for  the  conversion  of  sla  ves  and  the  ignoble, 
astlie;5rf«/and  opulent;  and  prix-e  the  converted s/areiis high- 
ly as  the  converted  lord :  showing  no  :;inful  respect  of  persons. 
11.  Christianity,  properly  understood,  and  its  doctrines  pro- 
perly applied,  becomes  the  most  powerful  means  of  the  melio- 
ration of  men ;  the  wicked  and  profligate,  when  brought  under 
its  influence,  become  useful  members  of  society.  It  can  trans- 
form a  worthless  slave  into  a  pious,  amiable,  and  useful  man  : 
and  make  him  not  only  liappier  and  better  in  himself,  but  also 
a  blessuig  to  the  community.  12.  We  should  never  despair  ol 
reclaiming  the  wicked.  No  man  is  out  of  the  reach  ol^  God's 
mercy,  as  long  as  he  breathes.  Pretending  to  say  that  such 
and  such  cases  are  hopeless,  is  only  a  colouring  lor  our  want 
of  :ical,  and  u  pretence  to  cxcuac  out  slothfulncss.     13.  The 


tntroduclion. 


HEBREWS. 


Introducfi  n. 


anxiety  wliichilie  apostle  slioweJ  fot"  the  welfare  of  OnesimiB, 
in  return  for  his  affectionate  services,  could  nut  fail  locheriish 
good  disjjnsitions  in  the  breast  of  Philemon.     We  ilo  a  man  a 

f  real  kindness  when  we  even  engage  him  in  acts  of  mercy  and 
enevolence.  14.  From  this  epistle  we  learn  what  sort  of  man 
the  apostle  was  in  private  life.  He  has  here  displayed  qiirUi- 
lies  which  arc  in  the  highest  estimation  among  men  ;  a  nolile 
spirit  arising  from  a  consciousness  of  his  own  dignity ;  con- 
snmmate  prudence;  uncommon  generosity;  the  warmest 
friendship;  the  most  skilfjil  address;  and  the  greatest  polite- 
ness, as  well  as  purity  of  manners :  qualities  which  are  never 
found  either  in  the  enthusiast  or  iniposter. — See  Macknight. 
and  Dodil. 

There  is  extant  an  epistle  of  Pliny  on  the  very  same  subject, 
Jirectert  to  his  friend  Sahinia/iiis,  in  behalf  of  his  manumit- 
.cd  slave,  who  had  offended  him,  and  was  consequently  cast 
lut  of  favour.  Dr.  Doddridge  says,  that  "that  epistle,  though 
penned  by  one  who  was  allowed  to  e.vcel  in  the  epistolary  style, 
and  though  it  undoubtedly  has  many  beauties,  will  be  found, 
by  persons  of  ta.=te,  much  inferior  to  this  animated  composition 
of  the  apostle  Paul." 

I  have  already  introduced  an  epistle  of  Horace,  on  a  some- 
what similar  subject :  but  that  of  Pliny  is  so  exactly  parallel, 
«nd  so  truly  cvcellent,  that  I  am  sure  its  insertion  will  gratify 
«very  intelligent  reader  :  and  I  insert  it  the  rather,  because  the 
works  of  Pliny  are  in  but  few  hands:  and  his  epistles  are 
Known  to  very  few  c.fcept  tlie  learned  : — 

C.  Plinius  SAEisrANO  sua,  S. 
Li/icrtu9  tiitis,  ctii  snccensei  e  te  dLvera^,  renit  ad  me  ad- 
T'llutasqii.e  padibiis  meis,  tamjiiam,  tuis  hrzsil.  Flevil.  mul- 
t'tin  innltam  ro!iavi1,  inuUilni  eliam  lacuit :  in  summa,  fecit 
ttiihi  fi.dem  peiiile/itiiT,.  X'eie  credo  emendutam,  quia  deli- 
<]iiiise  se  SKiitit.  [rasceris  scio;  e.f  iriisr.p.ris  viRvito,  id  quoque 
srio:  sp.dtiiiic  prmcipiia  mansuetudini-s  laiis,  cum  ircB  ciiasa 
jitslisaiina  enL  Aitieesti  Iiominem  ;  el,  spero,  ainaOis  :  interim 
.I'lJJicit,  ul  exnrari  te  xiniis.  lAcebit  rursiis  irasci,  si  merue- 
ril :  quod  exnrcitiis  ercusnliiit  faciei!. 

liemitte  n'iquid  adolesce iitii3  ipsiitt ;  remitte  larjnymifi  ; 
remilte  indnlpicntiai  twK:  tie  lorseris  illam,  ne  torseris  etiam 
te.  'J'orqueri.1  eiiim  chm  tam  teriis  irasceris.  Vereor,  ne 
Tidear  nin  rn^are,  scd  cosere,  si  precibasejus  mens  janxern. 
JiingaiK  tiiineii  tantoplenia-i  el.  effasihs,  qicanto  ipsuin  acriiis 
sereriiisqaecorripui,  deatricta  miiiatus,  7iunqunin  me postea 
rn^alurnm.  Hoc  illi,  quern  lerrcri  opnrlebat  ;  tihi  non  idem. 
JVnm/ortnsse  iterr.iii  ru^abo,  impelrabn  iterum  :  sit  viodo  tale, 
tit  ro^'.ire  me,  iil prcasture  te  deceat.  Vale. — Epislolar.  lib.  ix. 
E41.  21. 

"CwvsVli'Sivs  to 'S^PlUxsik^us  his  Friend,  health. 
"Thy  freed  man,  witli  wliom  thou  didst  inform  me  thou 
wcrt  incensed,  came  to  me,  and  threw  himself  at  my  feet;  and 
prasped  them,  as  if  tliey  had  been  thine.     He  wept  much: 
f-irnestly  entreated;  and  yet  said  more  by  his  silence.  In  short, 
he  fully  convinced  me  tiiat  he  is  a  penitent.   I  do  verily  believe 
him  reformed,  because  he  feels  his  guilt.    Thou  art  incensed 
against  liim  I  know;  and  I  know  that  he  has  justly  merited  j 
thy  displeasure;  but  then,  clemency  has  its  chief  praise  whei-e  1 
there  is  the  greatest  cause  for  irritation.   Thou  didst  once  love 
the  man,  and!  Iiope  thou  wilt  love  him  again.     In  the  mean-  ; 
time,  permit  thyself  to  be  entreated  in  his  behalf.     Should  he 
Hgain  merit  thy  displeasur.^,  thou  wilt  have  the  sti'onger  e.x- 
ouse  for  indulging  it,  shouldst  thou  pardon  him  now.  Consider  [ 
liis  youth  ;  consider  his  tears;  consider  tliy  own  gentleness  of 


[disposition.  D.)  not  torment  him;  do  not  torment  thyself ;  for, 

j  with  thy  miU  disposition,  tliou  must  be  tormepted,  ifthousuf- 

;  fer  tliyself  to  be  angry.     I  fear,  were  I  to  j.iin  my  prayers  to 

his,  tli.it  I  should  rather  seem  to  compel  llian  to  supplicate. 

\  Vet  I  will  unite  tliein  ;  and  the  more  largely  and  earnestly  too, 

I  as  I  have  sharply  and  severely  reproved  him  ;  solemnly  thre.it- 

!  cning,  should  he  ofTond  again,  never  more  to  intercede  for 

him.  This  I  said  to  kim,  it  being  necos;>ary  that  I  should  alarm 

him:  but  I  do  not  say  tlie  sami  to  thee  ;  for  probably  I  ufay 

entreat  tlieo  again,  and  command  tliee  again,  should  there  be;i 

sufficient  reason  to  induce  me  to  request,  and  thee  to  concede. 

Farewell." 

V  Nothing  on  the  subject  can  be  finer  than  this  :  but  Paul  has 
the  advantage,  because  ho  had  Christian  tno'tncs  to  urge.  If 
the  energetic  Roman  had  had  these,  we  shmtld  have  found  it 
diflicult  to  decide  between  his  Latin,  and  the  apostle's  Greek. 
It  may  be  now  asked,  whether  St.  Paul's  application  in  be 
half  of  Onesimus  was  successful  ]  We  have  no  direct  answer 
to  this  question ;  but  we  may  Uuv\y  suppose  that  such  pleading 
could  not  be  in  vain.  Philemon  was  a  Christian,  and  oweit 
too  much  to  his  God  end  Saviour,  and  too  much  to  the  apos- 
tle, as  the  instrument  of  his  salvation,  not  to  concede  a  fa- 
vour which  is  congenial  to  the  very  spirit  of  Christianity  t(» 
grant. 

The  application  of  Horace,  in  hehnM  oi Sept imi us,  was  sue- 
cessful ;  and  both  Claudius  Nero  ami  .Vugustus  took  him  into 
their  warmest  confidence.  But  tliis  was  only  a  common  casn 
of  recommendation,  and  had  no  di/fi'ulties  in  the  way.  But 
did  the  heatlieu  Sabinianus  yield  to  the  entreaties  of  his  friend, 
and  forgive  his  slave?  He  did:  and  we  have  the  record  of  it 
in  another  very  elegant  letter,  in  which  Pliny  expresses  his 
obligation  to  his  friend  for  his  prompt  attention  to  his  request. 
I  will  transci'ibe  it,  and  give  a  translation  for  tlic  farther  satis, 
faction  of  the  reader  :— 

C.  Pi.i.Nius  Saein'iano  suo,  S 
Bene  fecisti quod  liliertam  aliquando  tibz  cariim,  rediicen- 
tihus  episloUs  ineis,  in  domum,  in  animnm  recepisti.  Java- 
bit  hoc  te :  me  certe  jiivat ;  primilin  quod  te  talcm  video,  xit 
in  ird  regi  possis:  deinde  quod  tantuin  milii  tribuis,  utvel 
auctoritati  mcfo  pareas,  vel  precibus  indulgeas.  Igilur,  et 
laudo,  el  gralias  ago.  Sirnul  in  po/;teriu7i  moneo,  ut  teerro- 
ribus  tiiorum,  etsi  non  fuerit,  qui  deprecclur,  placabilein 
X>r<jestes.      Vale.— Epislolar.  lib.  ix.  F.p.  24. 

"  C'Ait-s  PuN'i'js  to  his  friend  Sabinianus,  health. 
"Thou  hast  done  well,  that,  in  compliance  with  my  letter, 
tlioti  h.ast  received  tiiy  I'reed  man  botli  into  thy  house  and  to 
thy  heart.  This  must  be  pleasing  to  thyself:  and  it  is  certainly 
pleasing  to  me;  first,  because  I  lind  thee  to  be  a  person  capa- 
ble of  being  governed  in  thy  auger ;  and,  secondly,  because 
thou  showest  so  much  regard  for  me,  as  either  to  yieW  this  to 
my  authority,  or  concede  it  to  my  entreaties.  Therefore,  I 
both  praise  and  return  thee  thank.s.  At  the  same  time  I  ad- 
monish thee,  to  be  always  ready  to  forgive  the  errors  of  tl>y 
servants,  altliough  there  should  be  no  one  to  intercede  in  their 
behalf.     Farev/ell." 

These  letters  contain  such  excfllent  lessons  of  instruction, 
that  it  will  be  impossible  to  read  them  without  profit.  They 
ar'-^  niiister  jjieoes  in  their  kind:  and  no  Christian  need  bu 
ashamed  to  be  indebted  to  them,  whether,  in  regulating  his  own 
conduct  in  respect  to  forgiveness  of  injuries,  or  whether,  in 
interceding  for  them  who  have  fallen  imder  the  displeasure 
of  others.     Header,  go  thou  and  do  likewise. 


INTRODUCTION  TO  THE 
EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  HEBREWS. 


The  chief  points  in  controversy,  relative  to  the  Epistle  to  tlie 
Hebrews,  though  discussed  by  many,  have  not,  in  my  opinion, 
been  treated  so  suixessfi'.lly  by  any  writer  as  by  Dr.  Lardner; 
he  has  entered  into  the  whole  controversy,  and  brought  his 
knowledge  from  far.  I  shall  avail  myself  of  his  labours,  as  the 
best  on  the  subject,  and  generally  use  his  own  words. 

"I  shall,"  says  he,  "inquire— 1.  To  whom  it  was  written. 
— 0.  In  what  language. — 3.  By  ichom. — 4.  The  time  and  place, 
of  writing  it. 

"  I. — In  the  first  place,  let  us  consider  to  whom  this  epistle 
wai?  written. 

■'  Dr.  Lightfont  thought  that  this  epistle  was  sent  by  Paul  to 
the  believing  .lews  of  .ludea  ;  a  people,  says  he,  that  liad  been 
muoh  engaged  to  him,  for  his  care  of  their  poor,  getting  c«llec- 
lions  for  them  all  along  in  his  travels.  He  adds,  '  it  is  not  to 
be  doubted,  indeed,  that  he  intends  the  discourse  and  matter  of 
this  epistle  to  the  .lews  throughout  their  dispersion.  Yet  does 
he  endorse  it,  and  send  it  chiefly  to  the  Hebrews,  or  the  .lews 
of  Judea,  tlie  princip.a1  nart  of  the  circumcision,  as  the  proper- 
est  centre  to  which  toiilrect  it,  and  from  whence  it  might  be 
best  difTused  in  time  to  the  whole  circumference  of  the  disper- 
sion.' Whithif,  in  his  preface  to  tlie  Epistle  to  the  Hebrews,  is 
r,f  the  same  opinion  :  and  argues  much  after  the  saii;e  manner 
as  Lightfoot. 

'•So  likewise  MiU,  Pearson,  Leini.'>  C.apeUus,  and  Bern,  in 
hi.'  preftire  to  this  epistle,  and  Bi'-itsobrc  and  UKnfitni.  ihr. 


editor:?  of  the  French  New  Testament  at  Berlin,  in  their  gene- 
ral preface  to  tit.  Paul's  epistles,  and  in  their  preface  to  this 
epistle  in  particular. 

"  Of  this  Mr.  Hallet  had  no  doubt,  who,  in  his  Synopsis  of 
the  epistle,  says,  'This  epistle  was  paiticularly  designed  for 
the  Hebrew  ('hristians,  who  dwelt  in  one  certain  place,  and 
was  sent  thither,  as  appears  from  the  apostle's  saying,  chap, 
-viii.  19,  'Zi.  'I  beseech  you  the  rather  to  do  this,  that  I  may  ba 
restored  to  you  the  sooner. — I  v.'ill  see  you.'  And  what  par- 
ticular place  can  this  be  supposed  to  be  but  Judea  !  There, 
the  Christians  w€!re  continually  persecuted  by  the  unbelieviuff 
.lews,  as  we  read  in  the  .\cts  of  the  Apostles  ;  and  as  .St.  Paul 
lakes  notice,  I  Thess.  ii.  14.  Heb.  x.  32—36.  xii.  4,  .'>.  Bytheso 
persecutions,  the  Hebrew  Christians  were  tempted  to  aposta- 
tize from  Christianity,  and  to  think  there  was  strength  in  the 
arguments  used  by  the  pei'secutors  in  favour  of  Judaism.. 
The  apostle,  therefore,  sets  himself  to  guard  against  both 
tlu'se  dangers. 

"This  appears  to  me  to  he  the  most  probable  opinion  :  for 
— 1.  It  is  the  opinion  of  the  ancient  Christian  writers  wlio  re- 
ceived this  epistle.  It  may  be  taken  for  granted,  that  this  wa.s 
the  opinion  of  Clement  of  .Alexandria,  ami  .lerom,  and  Eutha- 
lius,  who  s\r,)p.)scd  this  epistle  to  have  been  first  written  in 
Hebrew,  and  aftcrwai'd  translated  into  Greek.  It  may  he  al- 
lowed to  have  been  also  the  opinion  of  many  others,  who  quote 
this  fpisilf  to  hai-e  boeti  wrif'n  to  Hebiew?,  when  they  Buy 

311 


Introduction. 


nothing  to  the  contrary.  Nor  do  I  recollect  any  of  the  un- 
dents, who  say  it  was  written  to  Jews,  living  out  of  Judea. 

"  Chrysostom  says,  that  tlie  epistle  was  aent  to  the  believing 
.Tews  of  Palestine  ;  and  supposes  tlmt  the  apostle  afterward 
raade  them  a  visit.  Theodnret,  in  his  prelace  to  the  epistle, 
allows  it  to  have  been  sent  to  the  same  Jews  ;  and  Thcophy- 
Inct,  in  his  argument  of  the  epistle,  expreKsly  says,  as  Chry- 
sostom, that  it  was  sent  to  the  Jews  of  Palestine.  So  that  this 
was  the  peneral  opinion  of  the  ancients. 

•  •n.—Thcrearc  in  this  epistle  many  things  efpecially  suita- 
ble to  tlie  believers  in  Judea  ;  which  must  lead  us  to  think  it 
was  written  to  them.     I  shall  select  such  passages. 

"  1.— Heb.  1.  2.  '  Has  in  tliese  last  days  spolicn  unto  us  by 
His  Son.' 

"2.— Chap.  iv.  2.  '  For  unto  us  was  the  Gospel  preached,  as 
well  as  unto  them  ' 

"3. — Chap.  ii.  1,  4.  'Therefore  we  ought  to  give  the  more 
parne.st  heed  to  tlie  things  which  wo  have  Jieard ;  How  then 
shall  we  escape  if  we  neglect  so  great  salvation,  which  at  the 
first  began  to  be  spoken  by  the  Lord,  and  was  confirmed  unto 
us  by  them  that  heard  l)im  :  God  also  bearing  them  witness 
with  signs  and  wonders,  and  with  divers  miracles,  and  gifts 
of  (he  Holy  Ghost.' 

"  Does  not  this  exhortation,  and  the  reason  with  which  it  is 
supported,  peculiarly  suit  the  believers  of  Judea,  where  Christ 
himself  first  taught,  and  tlien  His  disciples  after  him  ;  con- 
firming their  testimony  with  very  numerous  and  conspicuous 
ralraclcfs  1 

"4.— The  people,  to  whom  this  epistle  is  sent  were  well  ac- 
quainted with  our  Saviour's  sufferings,  as  they  of  Judea  must 
have  been.  This  appears  in  chap.  i.  3.  ii.  9,  IS.  v.  7,  8.  ix.  14, 
18.  X.  11.  xii.  2,3.  xiii.  12. 

"5. — Chap.  v.  12.  'For  when  ye  ought  to  be  teachers  of 
iithers,' — and  wliat  follows,  is  most  properly  understood  of 
(Christians  in  Jerusalem  and  Judea,  to  wliom  the  Gospel  was 
flrst  preached. 

"  6. — What  is  said  ch.  vi.  4— -fi  and  x.  26,29.  is  most  properly 
appHcalile  to  aposlate.s  in  Judea. 

"  7.— Chap.  X.  32,  34.  '  But  call  to  remembrance  the  former 
days,  in  which,  after  ye  were  illuminated,  ye  endured  a  great 
light  of  afflictions  ;'  to  the  end  of  ver.  34.  This  leads  us  to  the 
c'hurch  of  Jerusalem,  whicli  hud  suffered  much,  long  before 
the  writing  of  th's  epistle,  even  very  soon  after  they  had  re- 
ceived the  knowledge  of  the  truth.  Compare  Acts  viii.  1.  ix. 
I,  2.  xi.  19.  and  1  Tliess.  ii.  14.  Groiiiis  supposes  as  much. 

"8.— Those  exhortations,  ch.  xiii.  13, 14.  must  have  been  very 
suitable  to  the  case  of  the  Jews  at  Jerusalem,  at  the  supposed 
time  of  writing  tliis  epistle;  a  few  years  before  the  war  in 
that  country  broke  out. 

"9. — The"  regard  shown  in  this  epistle  to  the  rulers  of  the 
church  or  chvuxhes  to  which  it  is  sent,  is  very  remarkable. 
They  are  mentioned  twice  or  thrice,  first  in  chap.  xiii.  7.  '  Re- 
member your  rulers,  who  bave  spoken  unto  you  the  word  of 
God  :  whose  faith  imitate,  concerning  the  end  of  their  conver- 
sation. These  were  dead,  as  Grotius  observes.  And  Theodo- 
ret's  note  is  to  this  purpose.  He  intends  the  saints  that  were 
dead,  Stephen  the  protomurtyr,  .lames  tlie  brother  of  John,  and 
James  called  the  Just.  And  there  were  many  others  wlio  \\  ere 
taken  off  by  the  Jt;wish  rage.  Consider  tliese,  says  he  ;  and, 
observing  their  exainple,  imitate  tlieir  faith.  Then  again,  at 
ver.  17.  'Obey  them  that  have  the  rule  over  you,  and  submit 
yourselves.  For  tliey  watch  for  your  souls.'  And,  once  more, 
ver.  24.  '  Salute  all  them  that  hiive  the  rule  over  you,  and  all 
the  saints.'  Vpon  which,  Theodorct  says,  this  way  of  speak- 
ing intimates,  that  their  rulers  did  not  need  such  instruction  ; 
for  which  reason  he  did  not  write  to  them  but  to  their  disci- 
ples. That  is  a  fine  obaerj-ation,  And  Whitby  upon  tliat 
verse  says,  Hence  it  seems  evident,  that  this  epistle  was  not 
Bent  to  the  bishops  or  rulers  of  the  church,  but  to  the  whole 
church,  or  the  laity  :  and  it  may  deserve  to  be  considered, 
whether  this  rep'-ated  notice  of  tho  rulers  among  them  eioes 
not  afford  ground  to  believe,  that  some  of  the  apostles  were 
utill  in  Judea  1  \\'heiher  there  be  sufhcient  reason  to  believe 
Ihat  or  not,  I  think  these  notices  very  proper  and  suitable  to 
tne  titiite  of  the  Jewish  believers  in  Judea  :  l^or  I  am  persuaded, 
that  not  only  James,  and  all  the  other  apostles,  had  exactly  the 
^amc  doctrine  with  Paul,  but  that  all  the  elders  likewise,  and 
all  the  understanding  men  among  the  Jewish  believers,  em- 
braced the  same  doctrine.  They  wore,  as  I  understand,  the 
multitude  only,  tt-Xi^Ooj,  ph.hs,  or  the  men  of  lower  rank  among 
them,  who  ware  attached  to  the  peculiarities  of  the  Mosaic 
law,  and  the  customs  of  their  ancestors.  This  may  bo  argued 
from  what  James  and  the  elders  of  Jerusalem  say  to  Paul, 
Acts  xxi.  20 — 02.     '  Thou  seest,  brother,  how  many  thousands 

•  >f  Jews  there  are  that  believe.  And  they  are  all  zealous  of  the 
liw — What  is  it  therefore  1  The  multitude  must  needs  come 
I  .gpther.'  It  is  hence  evidcut  that  the  zeal  for  the  law,  which 
jirevailed  in  the  rnioda  of  many,  was  not  approved  by  James 

•  ■r  the  elders.  That  being  the  c'a*c,  these  recommendations  of 
a  regard  for  iheir  rulers,  whether  apostles  or  elders,  were  very 
proper,  in  an  epistle  gent  to  the  believers  in  Judea. 

"For  thcee  reasons,  I  tiiink  that  this  epistle  was  sent  to 
ihe  Jewish  believers,  at  Jerusaiam,  and  in  Judea.  But  there 
«ir«  objections  which  must  b*  conntdered. 

"Oftj.  1. — Oh.  vi.  10.  'God  is  noi  unrighteous  to  forget  your 
"■■ork.'iinil  labour  of  love— in  that  ye  have  ministered  to  the 
•Hint:!,  ttfid  do  minister.'    tTpou  vvhicll    Dr,   S^'all  remarks, 


HEBREWS.  Introduction. 

Here  again  we  are  put  upon  thinking,  to  wiial  church  or  wliat 
Christiana  this  is  said ;  for  as  to  those  of  Jerusalem,  we  read 
much  in  Paul's  former  letters,  of  their  poveity,  and  of  their 
being  ministered  to  by  the  Gentile  Christians  of  Gulatia,  Ma- 
cedonia, and  Corinth;  and  in  Ihe  Acts,  by  tlie  Antiochians ; 
but  no  where,  of  their  ministering  to  other  saints.  This  ob- 
jection, perhaps,  miglu  be  strengthened  from  Heb.  xiii.  2. 
'  Be  not  forgetful  to  entertain  strangers.'  And  from  ver.  16. 
'To  do  good,  and  to  communicate,  forget  not.' 

"yl?is.— But  the  poverty  of  the  Jews  in  Judea,  and  the  con- 
tributions of  the  Gentile  churches  for  tlieir  relief,  are  no  rea- 
sons why  such  admonitions  as  these  should  not  be  sent  to  them. 
They  are  properly  directed  to  all  Christians,  that  tliey  may  be 
induced  to  exert  themselves  to  llie  utmost.  The  Gentile 
churches,  among  whom  St.  Paul  made  collections  for  the 
saints  in  Judea,  were  not  rich.  As  he  says,  1  Cor.  i.  26.  '  For 
ye  know  your  calling,  brethren— not  many  mighty,  not  many 
noble,  are  called.'  And  of  the  churches  in  Macedonia,  he  says, 
2  Cor.  viii.  2.  '  How  that  in  a  great  trial  of  affliction,  the 
abundance  of  their  joy,  and  tlieir  deep  poverty,  had  abounded 
unto  thericliesof  their  liberality.'  In  like  manner,  there  might 
be  instances  of  liberality  to  the  "distrest  among  the  believers  in 
Judea.  There  is  a  very  fine  example  recorded  Acts  ix.  36,  39. 
nor  was  there  ever  any  city,  or  country,  in  the  world,  to  whom 
that  exhortation,  'Be  not  forgetful  to  entertain  strangers,' or 
be  not  unmindful  of  hospitality,  rrji  0iXo(£i/tas  tTri)^ai>daveadr, 
could  be  more  properly  given,  than  Jerusalem  and  Judea.  For 
the  people  there  must  have  been  much  accustomed  to  it  at 
their  festivals,  when  there  was  a  great  resort  thither  from  all 
countries;  and  the  writer  of  an  epistle  to  the  Cliristian  inha- 
bitants of  Jerusalem  and  Judea  would  naturally  think  of  such 
an  admonition  :  being  desirous  tlmt  they  sliould  not  fall  short 
of  others  in  that  respect.  And  we  may  here,  not  unfitly,  re- 
collect the  history  of  sjt.  Paul's  going  to  Jerusalem  ;  and  iiow 
he,  and  his  fellow  travellers,  were  entertained  at  Ca;sarea  in 
the  house  of  Philip  the  evangelist,  and  at  Jerusalem,  in  Ihe 
house  of  Mnasoii,  an  old  disciple,  as  related  Acts  xxi.  8 — 16. 

"Obj.  2. — Upon  chap.  xiii.  18,  19.  the  same  Dr.  Wall  sayp. 
one  would  think  that  Paul  should  have  prayed  and  purposed 
to  go  any  where  rather  than  to  Jerusalem,  where  he  had  been 
so  used  ;  and  where  he  fell  into  that  live  years'  imprisonment, 
from  which  he  was  but  just  now  delivered. 

•But  there  is  not  any  improbability  that  Paul  might  now  de- 
sire to  see  his  countrymen  in  Judea,  if  ho  might  go  tViilher 
with  safety,  as  1  think  be  might.  Almost  three  years  had  now 
passed  since  he  left  Judea ;  and  his  trial,  or  apology,  had  been 
over  two  years ;  and  he  was  now  set  at  liberty  by  the  emperor 
himself.  No  man,  not  very  presumptuous,  would  admit  a 
thouglit  of  disturbing  him. 

"  Obj.  3. — St.  Peter's  epistles  were  written  !o  ihe  Hebrew 
Christians,  scattered  in  Asia  and  Poiitus,  Galatia,  Cappadocia, 
and  Bithynia.  St.  Paul  must  have  written  an  epistle  to  those 
Hebrew  Christians  to  whom  St.  Peter  writes  his  two  epistles. 
For  St.  Peter,  2  Epist.  iii.  15.  cites  to  them  what  Paul  had 
written  unto  them.  No  epistle  of  Paul  was  written  to  the  He- 
brews particularly,  but  this  :  so  that  these  must  be  the  He- 
brews of  the  above-named  countries,  To  which  I  answer,  thnl 
St.  Peter's  epistles  were  not  sent  to  the  Jews,  but  to  Genlil&s 
or  to  all  Christians  in  general,  in  the  places  above-mentioned, 
as  will  be  clearly  shown  hereafter.  VVhen  St.  Peter  says,  'Ah 
Paul  has  written  unto  you.'  he  may  intend  Paul's  Epistle  to 
the  (Jalatians,  and  some  other  epistles  written  to  Gentiles.  If 
he  refers  at  all  to  this  Epistle  to  the  Hebrews,  it  is  compre- 
hended under  that  expression,  ver.  16.  'As  also  in  all  his  epis- 
tles.' 

"  Obj.\. — This  Epistle  to  the  Hebrews  seems  to  have  been 
written  in  Greek.  But  if  it  had  been  sent  to  the  Jewish  be- 
lievers in  Judea,  it  would  have  been  written  in  Hebretc.  To 
which  I  answer,  that,  allowing  tlie  epistle  to  have  been  writ- 
ten  in  Greek,  it  might  be  sent  to  the  believers  in  Judea.  If  St. 
Paul  wrote  to  the  Jewish  believers  in  Palestine,  he  intended 
the  epistle  for  general  use,  for  all  Christians,  whether  of  Jew- 
ish or  Gentile  original.  Many  of  the  Jews  in  Judea  under-  ^ 
stood  Greek  ;  few  of  the  Jews  out  of  Judea  understood  He-  "^ 
brew.  The  Greek  language  was  almost  universal,  and  there- 
fore generally  used.  All  St.  Paul's  epistles  are  in  Grf.ek,  even 
that  to  the  Momaii.t.  And  are  not  both  St.  Peter's  epistles  in 
Greek  1  And  St.  John's  and  St.  Jude's  t  Did  not  St.  James  like- 
wise write  in  Greek,  who  is  supposed  to  have  resided  in  Jeru 
salem,  from  the  liuie  of  our  Lord's  ascension,  to  the  time  of 
his  own  death  7  His  epistle  is  inscribed /o /Ae  ticelve  tribes, 
scattered  abroad.  But  I  presume  that  they  of  the  twelve 
tribes  who  dwelt  in  Judea,  are  not  excluded  by  him,  but  in- 
tended. Nor  could  he  be  unwilling  that  this  cjiistle  should  b<; 
read  and  understood  by  those  who  were  his  especial  charge. 
The  epistle  written  by  Barnabas,  a  Levite,  or  ascribed  to  him, 
was  written  in  Greek  :  not  now  to  mention  any  other  Jewish 
writers,  who  have  used  the  Greek  language. 

•']I. — Thus  we  are  unawares  brought  to  the  inquiring,  In 
what  langvage  this  epistle  was  written  1  For  there  have 
been  doubts  about  it,  among  botli  ancients  and  moderns.  Yet, 
many  learned  and  judicious  moderns  have  been  of  opinion  ,^ 
that  Greek,  and  not  Htbrew,  was  the  original  language  of  this 
epistle:  Beausobre,  James  Capellus,  S.  Basnagc,  Mill,  in  his 
Prolegomena  to  the  New  Testament,  and  the  late  Mr.  Wetstein, 
and  also  Spanheim,  in  hia  Dissertation  concerning  the  author 
of  this  epistle,  which  well  deserves  to  be  consulted.    One  ar- 


Introduction. 

eument  for  this,  both  of  Spanheiin  anJ  VVelstein,  is  taken 
from  the  Greek  paranoinasias  in  the  epistle,  or  tlie  frequent 
concurrence  of  Greek  words  of  like  sound  ;  wliich  seeius  to 
be  an  argument  not  easy  to  be  answered. 

"Some  ancient  Cliriftian  writers  were  of  opinion  that  the 
Epistle  to  the  Hebrews  was  written  in  the  Hebrew  language, 
and  translated  into  Greek  by  I.uke,  or  Clement  of  Rome.  .Ic- 
rom,  in  particular,  seems  to  have  supposed  that  th's  epi.stio 
was  written  in  Hebrew :  and  Origen  is  also  sometimes 
reckoned  among  those  who  were  of  this  opinion.  But  I  think 
I  have  shown  it  to  be  proh;ible  that  he  thought  it  was  written 
in  Greek.  It  seems  likewise  that  they  must  liave  been  of  the 
same  opinion  who  considered  the  elegance  of  the  Greek  lan- 
guage of  this  epistle  as  an  objection  against  its  having  been 
written  by  St.  Paul;  for,  if  tlie  Greek  epistle  had  been  sup- 
posed to  be  a  traiislalion,  the  superior  elegance  of  the  style 
of  this  epistle,  above  that  of  the  other  epistles  of  Paul,  could 
have  afforded  no  objection  against  his  being  tlie  author  of  it. 
Indeed  the  ancients,  as  Keau.sobre  said,  formerly  had  no  other 
reason  to  believe  that  St.  Paul  wrote  in  Hebrew,  but  that  he 
wrote  to  tlie  Wei^reiCi".  So,  likewise,  says  Oapellus.  The  title 
deceived  thein.  And  because  it  was  written  to  ITe.hretcs,  they 
concluded  it  was  written  in  Hehreic ;  for  none  of  tlie  ancients 
appear  to  have  seen  a  copy  of  this  epistle  in  lliat  language. 

"III. — I  now  proceed  to  the  tliird  inquiry,  Who  is  the  writer 
of  this  epistle  !  And  many  things  offer  in  I'uvour  of  the  apos- 
tle Paul. 

"  1. — It  is  ascribed  to  him  by  many  of  the  ancients.  Here  I 
think  myself  obliged  briefly  to  recollect  the  testimonies  of  an- 
cient authors  :  and  I  shall  rank  them  under  two  heads  : — First, 
the  testimonies  of  writers  who  used  the  Greek  tonsne  :  then, 
the  testimonies  of  tliose  who  lived  in  that  part  of  tlie  Roman 
empire,  where  the  Lalin  was  the  vulgar  language. 

"There  are  some  passages  in  the  epistles  of  Ignatius,  about 
the  year  107,  wliich  may  be  thought,  by  some,  to  contain  allu- 
sions to  the  Episllo  to  the  Hebrews.  This  epistle  seems  to  bo 
referred  to  by  Polycarp,  bisliop  of  Smyrna,  in  his  epistle  writ- 
ten to  the  Phillppians,  in  the  year  IDS,  and  in  the  relation  of 
his  martyrdom,  written  about  tlie  middle  of  the  second  cen- 
tury. This  epistle  is  often  quoted  as  PauTs,  by  Clement  of 
Ale-vandria,  about  the  year  194.  It  is  received  and  quoted  as 
Paul's,  by  Origen,  about  230.  It  was  also  received  as  tlio  apos- 
tl»*'s  by  Dignysins,  bishop  of  Alexandria,  in  2-17.  It  is  plainly 
referred  to  by  Theognoslus,  of  Alexandria,  about  282.  It  ap- 
pears to  have  been  received  by  INIethodius,  about292;  byPaiu- 
philius,  about  291;  and  by  .\rchelaus,  bishop  in  Mesopota- 
mia, at  the  besiinning  of  \\\c  fourth  century  ;  by  the  Mani- 
cheeg  in  the  fourth:  and  by  the  Paulicians,  in  the  seventh 
century.  It  was  received,  and  ascribed  to  Paul,  by  Ale.xandcr, 
bishop  of  A-le.vandria,  in  the  year  313  ;  and  by  the  Arian.s,  in 
the  fourth  centuryl  Eusebius,  bishop  of  Casarea,  about  315, 
says,  'There  are  fourteen  epistles  of  Paul  manifest  and  well 
known  :butyet  thereare  soinewho  reject  that  to  the  Hebrews, 
alleging,  in  behalf  of  their  opinion,  that  it  was  not  received 
by  the  church  of  Rome,  as  a  writina  of  Paul.'  It  is  often  quoted 
by  Eusebius  himself  as  Paul's,  and  sacred  Scripture.  This 
••pistle  was  received  by  Athanasius,  without  any  hesitation. 
In  his  enumeration  of^  St.  Paul's  fourteen  epistles,  tliis  is 
jilaccd  next  after  the  two  to  the  Tlie.csalouiaus,  and  before  the 
epistles  to  Timothy,  Titus,  and  Philemon.  The  same  order  is 
oljKcrved  in  the  Synopsis  of  Scripture,  ascribed  to  him.  This 
opistlc  is  received  as  Paul's  by  Adamantius,  author  of  a  Dia- 
logue rgainst  the  iMarcionites.in  .380;  and  by  Cyril  of  Jerusa- 
lem, in  347:  by  the  council  of  Laodicea,  in  363;  where  St. 
Paul's  epistles  are  enumerated  inthe  same  orderas  in  Athana- 
siusjust  noticed  This  epistle  is  also  received  as  Paul's  by  Epi- 
phanins,  about  3GS  ;  by  the  apostolical  constitutions,  about  the 
end  of  thc/oi/r/Zj  century  ;  by  Basil,  about  370;  by  Gregory 
Nazlanzen,  in  370 ;  by  Amphilochius  also.  But  he  says  it  was 
not  received  bv  all  as  Paul's.  It  was  received  bv  Gregory  Ny8- 
sen,  about  370;  by  Didymus  of  Alexandria,  about  the"  same 
time  ;  by  Ephrem,  the  Syrian,  in  370;  and  bv  the  churches  of 
Syria,  by  Diodorus  of  Tarsus,  in  378  ;  by  Hierax,  a  learned 
Egyptian,  about  the  year  302;  by  Serapion,  bishop  ofThumis, 
in  Egypt,  about  317  ;  by  Titus,  bishop  of  Boslra,  in  Arabia, 
about  362;  by  Theodore,  bisliop  of  Mopsuestia,  in  Cilicia, 
about  the  year  394  ;  by  Uhrysostom,  about  the  year  S98  ;  by 
Severian,  bisliop  of  Gabala,  in  Syria,  in  401  ;  bv'Victor  of  An- 
tioch,  about  401 ;  by  Palladius.  antlior  of  a  Life  of  Chrysos- 
»om,  about  408;  by  Isidore,  of  Pelusiuni,  about  412  ;  by  Cyril, 
bishop  of  Alexandria,  in  412;  by  Theodoret,  in  423  ;  by  Eu'the- 
rius,  bishop  of  Tyana,  in  Cappadocia,  in  431 ;  by  Socrates,  the 
ecclesiastical  historian,  about  440;  bv  Euthalius,  in  Egvpt, 
about  458 ;  and  probably  by  Dionysius,'  falsely  called  the  Areo- 
pagito,  by  the  author  ofthcQuicstiones  el  Responsiones,  com- 
monly ascribed  to  Justin  iMartvr,  but  rather  written  in  the 
fifth  century.  It  Is  in  the  Alexandrian  manuscript,  about  the 
year  500  ;  and  in  the  Stichonictrv  of  Nicepliorus,  about  806  ; 
is  received  as  Paul's  by  Cosmas,  of  Alexandria,  about  .535;  bv 
I.eontius,  of  Constantinople,  about  610;  by  John  Damascen,  in 
730;  by  Photius,  about  8.58;  bv  (Ecumehius,  about  the  vear 
V5(i;  and  by  Theophylact,  in  1070.     I  shall  not  go  anv  lower. 

"I shall  now  rehearse  such  authors  as  lived  in  that  part 
of  the  Roman  empire,  where  the  Latin  was  the  vulgar 
•ongiie. 

"Hcrp,  in  the  first  place,  offers  Clement,  in  his  Epi.stle  to 
the  Corinthians,  written  about  th.-  year  06,  or,  as  .some  others 


HEBREWS. Introduction, 

say,  about  the  year  70.  For,  though  he  wrote  in  Greek,  we 
rank  him  among  Latin  authors,  because  he  was  bishop  of 
Rome.  In  his  epistle  are  many  passages,  generally  supposed 
to  contain  allusions,  or  references,  to  the  F.pistle  to  tde  He- 
brews. IreiuBus,  bishop  of  Lyons,  about  178,  as  we  are  as- 
sured by  J^usebiux,  alleged  some  passages  out  of  this  epistle, 
in  a  work  now  lost ;  nevertheless,  it  does  not  appear  that  lis 
received  it  as  St.  Paul's.  By  TertulUan,  presbyter  of  Car- 
thage, about  the  year  200,  this  epistle  is  ascribed  to  Barnaliaa. 
Caius,  about  21'2,  supposed  to  have  been  presbyter  in  the 
church  of  Rome,  reckoning  up  the  epistles  of  St.  Paul,  men- 
tions thirteen  only,  omitting  that  to  the  Hebrews.  Here  I  placo 
j  Hippoli/tux,  who  flourished  about  220  ;  but  it  is  not  certainly 
I  known  whore  he  was  bishop,  whether  o[  Purto,  in  Italy,  oral 
I  some  place  in  tho  East:  wc  have  seen  evidences  that  ho  did 
not  receive  the  Epistle  to  the  Hebrews  as  St.  Paul's  ;  and,  per- 
haps, that  may  allord  an  argument,  that,  though  he  wrote  in 
Greek,  he  lived  where  the  I.alin  tongue  prevailed.  This  epis- 
tle is  not  quoted  by  Cyprian,  bishup  of  Carthage,  about  248, 
and  afterward  ;  nor  does  it  appear  tn  have  been  received  by 
Xovatus,  otherwise  called  Novation,  presbyter  of  Rome, 
about  251.  Nevertheless,  it  was  in  aftertimcs  received  by  his 
followers.  It  may  be  thouglit  by  some,  that  this  epistle  is  re- 
feiTod  to  by  Arnobius,  about  306  ;  and  by  I.actantius,  about  the 
same  time.  It  is  plainly  quoted  by  another  .\rnobius,  in  the 
fft^t  centuiy.  It  was  received  as  Paul's  by  Hilary  of  Poic- 
tiers,  about  351 ;  and  by  Lucifer,  bishop  of  Cagliari,  in  Sar- 
dinia, about  the  same  time,  and  by  his  lollowei's  :  it  was  also 
received  as  Paul's  by  C.  M.  Victorianus.  Whether  it  was  re- 
ceived by  Optatus,  of  Milevi,  in  Africa,  about  370,  is  doubtful. 
It  was  received  as  Paul's  by  Ambrose,  bishop  of  Milan,  about 
374  ;  by  the  Priscillianists,  about  378.  About  the  year  3S0  was 
published  a  Commentary  upon  thirteen  epistles  of  Paul  only, 
ascribed  to  Hilary,  deacon  of  Rome.  It  was  received  as  Paul'ti 
by  Philaster,  bishop  of  Brescia,  in  Italy,  about  380 ;  but  he 
takes  notice  that  it  was  not  then  received  by  all.  His  sue 
cessor,  Gaudeiuius,  about  387,  quotes  this  epistle  as  Paul's  : 
it  is  also  readily  received  as  Paul's  by  Jerom,  about  392;  and  he 
says  it  was  gcneraUy  received  by  the  Greeks,  and  the  Chris- 
tians in  the  Bast,  but  not  by  all  the  Latins.  It  was  received 
as  Paul's,  by  Kufinu.s,  in  397 :  it  is  also  in  the  Catalogue  of  the 
third  Council  of  Carthage,  in  397.  It  is  frequently  quoted  by 
Augustin  as  St.  Paul's.  In  one  place  he  says,  'It  is  of  doubtful 
iratliority  with  some  ;  but  he  was  inclined  to  follow  the  opinion 
of  the  churches  in  the  East,  who  received  it  among  the  cano- 
nical Scriptures.'  It  was  received  as  Paul's  by  Chromatins, 
bishop  ol  Aquileia,  in  It:dy,  about  401 ;  by  Innocent,  bishop 
of  Rome,  about  402  ;  by  Paulinus,  bisliop  of  Nola,  in  Italy, 
about  40.3.  Pelagius,  about  405,  wrote  a  Commentary  upon 
thirteen  Epistles  of  Paul,  omitting  that  to  the  llebrews  ;  ne- 
vertheless, it  was  received  by  his  followers.  It  was  received 
by  Cassian,  about  424;  by  Prosper,  of  Aquitain,  about  43-1 ; 
and  by  the  authors  of  the  works  ascribed  to  him  ;  by  Euchc- 
riu.s,  bishop  of  Lyons,  in  434;  by  Sedulius,  about  813;  by 
Leo,  bishop  of  Rome,  in  440;  by  Salvian,  presbyter  of  Mar- 
seilles, about  440 ;  by  Gelatins,  bishop  of  Rome,  about  496  ;  by 
Faciuidus,  an  African  bishop,  about  o40  ;  by  Junilius,  an  Afri- 
can bishop,  about  556  :  by  Cassiodorns,  in  556 ;  by  the  author 
of  the  imperfect  work  upon  St.  Matthew,  about  560;  by  Gre- 
gory, bishop  of  Rome,  about  590  ;  by  Isidore,  of  Seville,  about 
596;  and  by  Bede,  about  701,  or  tho  beginning  of  the  eighth, 
ce  n  t  u  ry. 

"Concerning  the  Latin  writers,  it  is  obvious  to  remark,  that 
this  epistle  is  not  cxpi-essly  quoted  as  Paul's,  by  any  of  them 
in  the  three  first  centuries:  however,  it  was  known  by  Ire- 
UKus  and  TertulUan,  as  wc  have  seen,  and  possibly  to  others 
also.  But  it  is  manifest  that  it  was  received  as  an  epistle  of 
St.  Paul,  by  many  Latin  writers,  in  \.\\e  fourth,  fifth,  and  fol- 
lowing  centuries. 

"The  reasons  of  doubting  about  the  genuineness  of  this 
epistle  probably  were,  the  watit  of  a  tiame  at  the  beginning, 
and  the  ditl'erence  of  argument  or  subject  matter,  and  of  the 
style,  from  the  commonly  received  epistles,  of  tlie  apostle,  aa 
is  intimated  by  Jerom.  Whether  they  are  sufficient  reasons 
for  rejecting  this  epistle,  will  be  considered  in  the  course  of  our 
argument. 

"  2.— There  is  nothing  in  the  epistle  itself  that  renders  it 
impossible,  or  unlikely  to  be  his  ;  for  the  epistle  appears  to 
have  been  written  before  the  destruction  of  .lerusulem,  as  was 
of  old  observed  by  Chrysostom  and  Tlicodoret,  and  has  beea 
argued  also  by  riiany  moderns.  That  the  temple  was  still 
standing,  and  sacrifices  there  olTered,  may  be  inferred  from 
chap.  viii.  4.  '  For  if  he  were  on  earth,  lie  should  not  be  a 
priest,  seeing  that  there  are  priests  that  offer  according  to  the 
law;'  and  from  chap.  xiii.  10.  'Wo  havo  an  altar,  whereof 
they  have  no  right  to  eat,  which  serve  the  tabernacle.'  If  thn 
temple  liad  been  destroyed,  and  the  worship  there  abolished, 
the  writer  would  not  have  failed  to  take  some  notice  of  it,  in 
support  of  his  argument,  and  for  abating  the  too  great  attach- 
ment of  many  to  the  rites  of  the  Mosaic  institution.  To  this 
purjiose  speaks  Spanheim.  It  is  also  probable  that  those, 
words,  chap.  iii.  13.  '  U'hile  it  is  called  to-day,'  refer  to  the 
patience  which  God  yet  continued  to  exercise  toward  the  Jew- 
ish nation  ;  he  sccnis  to  have  had  in  view  the  approachinj; 
destruction  of  Jerusalem,  which  would  put  an  end  to  that  '  to- 
day,' and  finish  the  time  which  God  gave  to  the  Jews,  as  a 
nation,  to  ■  hear  his  voice,'   And  Lighlfnot  argues,  from  chap 

;?i3 


HEBREWS. 


IntroJuclion. 

xii.4.   '  Ye  linve  not  yet  resiJtfil  unto  blood,'  that  the  epistle 
was  written  ir/breUte  war  in  Jiulca  was  begun. 

"  Indeed,  tho.se  words  have  ijecn  llic  ground  of  an  objection 
ftsainst  this  epistle  liaving  been  sent  to  the  believing  Jews  m 
.iTidea;  because  there  had  been  already  s -Vi.al  niartyrdoniK 
in  that  country.  That  difficulty  I  would  now  remove;  ;  :ul  I 
have  received  from  a  learned  friend  the  following  observa- 
tion, wbichniaybeofn.se:  '  It  seems  to  nrie,'  cays  he,  'that 
the  apo.slle  here,  as  well  as  in  the  preceding  context,  alludes 
to  the  Grecian  games,  or  exercises;'  and  l.e  signilies  tliat  they 
to  whom  he  writes,  '  had  not  been  called  ont  to  the  most  dan- 
geiMus  couibals,  and  liad  not  run  the  immediate  liazard  of 
their  lives;  which,  1  suppose,  niiglit  be  said  of  them  as  a 
body,  or  church.'  And  1  shall  transfer  hither  M.  Ueausobre's 
note  upon  this  place  :  'There  had  been  martyrs  in  Jndca,  as 
titeplien  and  tlie  two  James's  ;  but,  for  the  most  part,  the  Jews 
did  not  put  the  Cliristiane  to  death,  for  want  of  power;  tliey 
were  imprisoned  and  scourged,  see  Acts  v.  40.  and  here,  chap, 
xiii.  3.  And  they  endured  reproaches,  and  the  loss  of  their 
substance,  chap.  x.  32.  34.  These  were  the  sufferings  which 
they  had  met  with.  'I'lie  apostle,  therefore,  here,  indirectly 
rtproves  the  Hebrews,  that  though  God  treated  them  with 
more  indulgence  th.m  lie  had  done  His  people  in  former 
times,  and  even  thail  His  own  Son  ;  they,  nevertheless,  wa- 
vered in  their  profession  of  the  Gospel.— i^ee  ver.  12.' 

"  3. —There  arc  many  exhortations  in  this  epistle  much  re- 
jcmbling  some  in  tiic  epistles  of  St.  Paul.  1.  Ileb.  xii.  3.  '  l^est 
ve  be  wearied  and  faint  in  your  minds.'  Gal.  vi.  9.  '  And 
let  US  not  be  weary  in  well-doing,  far  in  due  season  we  shall 
reap,  if  we  faint  not.'  And  see  2  Thess.  iii.  13.  ajid  Eph.  iii. 
13.  2.  Ileb.  xii.  14.  '  Follow  peace  with  all  men,  and  holiness, 
■ivithout  whicli  no  man  shall  see  tlie  Lord  '  An  exliortation 
very  suitable  to  Paul  and  to  llie  Jewish  believers  in  Judea  : 
admonishing  them  not  to  impose  the  rituals  of  tiie  law  upon 
others;  that  is,  the  Gentile  believers,  and  to  maintain  friend- 
ship with  tliem,  though  they  did  not  embrace  the  law.  It  has 
iilso  a  resemblance  to  Rom."  xii.  13.  but  tlie  words  of  the  ori- 
>:iiial  are  diflVrent.  3.  Ileb.  xiii.  1.  '  Let  brotlierly  love  con- 
tiniie,'  and  v/hat  follows  to  the  end  of  ver.  3.  Then,  in  ver. 
4.  '  Marriage  is  honourable;  but  fornicators  and  adulterers 
God  will  jud:;e.'  Here  is  an  agreement  with  Epii.  v.  G,  3. 
'  And  walk  in  love,  as  Christ  also  has  loved  us  ;  but  fornica- 
tion, and  all  imcleauncss  and  covetousness,  let  it  not  once  be 
Jiamed  among  yovv'  Vcjr.  4.  '  For  this  ye  know,  that  no  for- 
nicator, nor  unclean  person,  nor  covetous  man,  has  any  in- 
licritance  in  tlie  kingdom  of  God.'  4.  Chap.  xiii.  16.  '  Uut  to 
do  good,  and  to  communicate,  forget  not ;  for  with  such  sacri- 
fices God  is  well-pleased.'  That  exhortation  is  very  suitable 
to  Paul's  doctrine,  and  has  an  agreement  with  what  he  says 
elsewliere  :  as  Phil.  iv.  13.  '  An  odour  of  a  sweet  smell  ;  a 
nacrifice  acce.Hable,  well-pleasing  to  God.'  Moreover,  as  is 
observed  by  GroLius  upon  tl:is  text,  the  word  communicate, 
or  conujimi ion,  is  found  in  a  like  sense  in  the  Acts,  and  iti 
other  epistles  of  >^t.  Paul.  Sec  Acts  ii.  42.  Pvom.  xv.  26.  2  Cor. 
viii.  4.  cliap.  ix.  13. 

"  4. — 111  the  next  place,  1  observe  some  instances  of  agree- 
ment in  Ihe  style,  or  plirasen,  of  the  Epistle  to  the  Hebrews, 
iind  the  acknowledged  epistles  of  St.  Paul.  1.  Heb.  ii.  4. 
•  God  also  bearing  them  witness  with  signs  and  wonders,  and 
divers  miracles  and  gifi.s  of  the  Holy  Ghost ;'— '  signs  and  won- 
ders,' togetlier,  seldom  occur  in  other  books  of  tlie  New  Tes- 
tament ;  but  they  are  found  several  times  in  the  Acts,  and  in 
Kt.  Paul's  epistles.  The  phrase  is  in  Matt.  xxiv.  24.  and  Mark 
xiii.  22.  and  once,  likewise,  in  St.  John's  Gospel,  chap.  iv.  24. 
>iut  it  is  several  times  in  the  Acts,  chap,  ii.  19.  iv.  30.  v.  12. 
vi.  8.  viii.  13.  xiv.  3.  xv.  12.  The  most  remiukable  are  these 
where  there  are  three  ditlerent  words.  Acts  ii.  22.  'A  man 
iipprovcd  of  God  among  you,  by  miracles,  and  wonders,  and 
Kigns.'  Pvoni.  xv.  19.  '  Through  mighty  signs  and  wonders, 
by  the  power  of  the  (Spirit  of  God.'  2  Cor.  xii.  12.  '  In  signs, 
Hnd  wonders,  and  mighty  deeds.'  2  Thess.  ii.  9.  'With  all 
iiower,  and  signs,  and  lying  )vonders.'  2.  Chap.  ii.  14.  '  That 
Ihrougli  death  he  might  destroy  him  who  had  the  power  of 
clcatli"'  The  word  KaTapyd),  or  Karapyzoiiai,  is,  I  think,  no 
M'here  used  in  tiie  Now  Testament,  except  in  Luke  xiii.  7. 
and  St.  Paul's  epistles,  where  it  is  several  times  ;  and  is  some- 
times used  in  a  sense  resembling  this  place,  particularly 
^  Tim.  i.  10.  '  Who  has  abolished  deatii ;'  KarapyrtTauras  p^v  rov 
Oavaruv  ;  and  1  Cor.  xv.  26.  Compare  Dr.  Doddridge's  Family 
Expositor,  Vol.  IV.  upon  1  (l^or.  xv.  24.  3.  Chap.  iii.  I.  '  Holy 
brethren,  partalcors  of  the  heavenly  callin".'  Phil.  iii.  4.  'The 
prir.e  of  the  high  calling  of  God  in  Clirist  Jesus.'  2  Tim.  i.  9. 
'  Who  has  called  us  with  an  holy  calling.'  4.  Chap.  v.  12.  'And 
arc  become  such  as  have  need  of  milk,  and  not  of  strong 
meat.'  1  Cor.  iii.  2.  '  I  have  fed  yon  with  milk,  and  not  with 
meat.'  However,  in  the  original,  there  is  no  great  agreement 
in  the  word.s,  except  that,  in  both  places,  milk  is  used  for  the 
lirst  rudiments  of  tlie  Chrittian  doctrine.  5.  Chap.  viii.  1. 
'  Who  iB  set  on  the  right-hand  of  the  throne  of  the  Majesty  on 
Iiigh.'  Eph.  i.  21.  '  And  set  him  at  his  own  right-hand  in  the 
iicavenly  places.'  6.  Chap.  viii.  G.  ix.  1.5.  and  xii.  24.  Jesus 
riirist  is  styled  Mediator.  So  likewise  in  Galat.  iii.  19,  20. 
1  Tim  ii.  ."i.  and  in  no  other  books  of  the  New  Testament. 
7.  Chap.  viii.  .';.  '  Who  Sf-'rve  unto  the  temple  and  shadow  of 
heavenly  things  ;'  Kat  t^Kia,  tov  f.Ttvnnviwv.  x.  1.  '  For  the 
1  iw  having  a  Khadow  of  good  things  to  conw,  and  not  the  very 
linaje  of  tiie  Ihinm  ;'  i;  .inrr  rx''"'i  rtjy /J!:^Ao^^(Jl' civaSioi',  i'.': 

311 


Introduction. 


avTi)v  Trjv  ctKova  rcop  ■zpay)iar<M'.  Col.  il.  17.  '  Which  are  R 
shadow  of  tilings  to  come;  but  the  body  is  of  Chrifl ;'  aiV* 
aKta  Tiav  fkcWovTiav  to  ic  acopa  tu  Xpts-«.  8.  Chap.  x.  33. 
'  While  ye  were  made  a  gazingstock,'  or  sjiectacle,  '  both  by 
reproaches  and  afllictions  ;'  uvci6l<7^wis  tc  xai  0)\iip:ai  Oearpiio- 
pztioi.  1  Cor.  iv.  9.  '  For  we  are  made  a  spectacle  unto  the 
world  ;'  OTi  Qiarpiv  cytvr)dripEv  rt'i  Koapuo.  9.  St.  Paul,  in  liis 
acknowledged  epistles,  o.''len  alludes  to  the  exercises  and 
games  Vihich  were  then  very  reputable,  and  frequent  in 
Greece  and  other  parts  of  the  Roman  empire.  There  arc 
many  sucli  allusions  in  this  epistle,  which  have  also  great  ele- 
gance. So,  chap.  vi.  18.  '  Who  have  fled  for  refuge  to  lay 
hold  of  the  hope  set  before  us;'  or  the  reward  of  eternal  life, 
proposed  to  animate  and  encourage  us.  And,  chap.  xii.  1. 
'  Wherefore,  seeing  we  also  are  compassed  about  with  so 
great  a  cloud  of  witnesses,  let  us  lay  aside  every  weight,  and 
the  sin  which  does  so  easily  beset  us,  and  let  us  run  with  pa- 
tience the  race  that  is  set  before  us.'  Ver.  2.  '  Looking  unto 
Jesus,  who,  for  the  joy  that  was  set  before  him,  endured  the 
cross.'  And,  ver.  3.  '  Lest  ye  be  wearied  and  faint  in  your 
minds.'  And,  ver.  12.  '  Wherefore  lift  up  the  hands  that  hang 
down,  and  the  feeble  knees.'  All  these  texts  seem  to  contain 
allusions  to  the  celebrated  exercises  and  games  of  those  limes. 
And  to  these  may  be  added,  if!  mistake  not,  the  place  before 
noticed,  chap.  xii.  4.  '  Ve  have  not  yet  resisted  unto  biood, 
striving  against  sin.'  10.  Chap.  xiii.  9.  '  Be  not  carried  about 
with  divers  and  strange  doctrines  ;'  Aidaxat;  TroiKiXais.  xci 
^evats  pn  TTcpKpzpi.oQe.  Eph.  iv.  14.  '  Tliat  we  henceforth  b'j 
no  more  childrcnj  tossed  to  and  fro,  and  carried  about  with 
every  wind  of  doctrine;'  KKvioyvL^npcvoi,  khi  7![pitp!:jJoitefoi 
iravTi  nvcpw  rrii  Si&adKoXiaq.  11.  Chap.  xiii.  10.  ' 'VX  e  have 
an  altar  whereof  they  have  no  right  to  eat.'  1  Cor.  ix.  13.  'And 
they  tliat  wait  at  the  altar  are  partakers  with  the  altar.'  And, 
chap.  x.  13.  'Are  not  thev  which  eat  of  the  sacrilices,  ])ar- 
takers  of  the  altar'!'  12.  Chap.  xiii.  '20,  21.  '  Now  the  God  of 
p^ace  make  you  perfect.'  Which  is  a  title  of  the  Deity  no 
where  found  in  the  New  Testament,  but  in  St.  Paul's  epistles  ; 
and  in  them  it  is  several  times,  and  near  the  conclusion,  as 
Iiere ;  so  llom.  xv.  33.  '  Now  ttie  God  of  peace  be  with  you 
all.'  See  likewise  chap.  xvi.  '20.  and  Pliil.  iv.  9.  and  1  Thess. 
V.  23.  '  And  the  very  (iod  of  peace  sanctify  you  wholly  ;'  and 
2  Cor.  xiii.  11.  '  And  the  God  of  love  and  peace  shall  be  with 
you.' 

"  5.— The  conclusion  of  this  epistle  has  a  remarkable  agree- 
ment with  the  conclusions  of  St.  Paul's  epistles  in  several  re- 
spects. 1.  He  here  desires  the  Christians  to  whom  he  is  writ- 
ing to  nray  for  him,  chap.  xiii.  IS.  '  Pray  for  us.'  So  Rom. 
XV.  30.'  Eph.  vi.  18,  19.  Col.  iv.  3.  1  Thess.  v.  25.  2  Thess. 
iii.  1.  2.  It  is  added  in  the  same,  ver.  IS.  '  For  we  trust  we 
have  a  good  conscience,  in  all  things  willing  to  live  honestly  ;' 
which  may  well  come  from  Paul,  some  of  the  Jewish  believ- 
ers not  being  well  afli;cted  to  him,  or  being  even  otlcnded  witii 
him.  Sosays  Tlieodoret  upon  this  place,  and  Chrysosto;n  to 
the  like  purpose,  very  largely.  To  Vv'hich  miglit  be  added,  ver. 
'22.  '  And  1  beseech  you,  brethren,  to  sutTer  the  word  of  cX- 
hortation.'  It  is  also"  observable,  that  St.  Paul  makes  a  like 
profession  of  his  sincerity  in  jileading  against  the  Jews,  before 
Felix,  Acts  xxiv.  16.  3.  Having  desired  the  prayers  of  these 
Christians  for  himself,  he  prays  for  them,  chap.  xiii.  20,  21. 
'  Now  the  God  of  peace  make  you  perfect,  through  Jesus 
Christ ;  to  whom  be  glory  for  ever  and  ever — Amen.'  So  Kom. 
XV.  30,  32.  having  asked  their  prayers  for  him,  he  adds,  ver. 
33.  '  Now  the  God  of  peace  be  with  you  all — Amen.'  Compare 
Eph.  vi.  19,  23.  and  I  Thess.  v.  23.  2  Thess.  iii.  16.  4.  Chap, 
xiii.  24.  '  Salute  all  them  that  have  the  rule  over  you,  and  all 
the  saints.  They  of  Italy  salute  you.'  The  like  salutatioim 
are  in  many  of  St.  Paul's  epistles,  Rom.  xvi.  1  Cor.  xvi.  19, 
21.  2  Cor.  xiii.  13.  Phil.  iv.  21,  '22.  not  to  refer  to  any  more. 
5.  The  valedictory  benediction  at  the  end,  is  that  which  Paul 
had  made  a  token  of  the  genuineness  of  his  epistles.  2  Thess. 
iii.  18.  So  here,  chap.  xiii.2."i.  '  Grace  be  with  you  all— Ainen.' 
Indeed,  sometimes  it  is,  '  The  grace  of  our  Lord  Jesus  Ciu'ist 
be  with  you.'  But  at  other  times  it  is  more  contracted.  So 
Col.  iv.  "l8.  '  Grace  be  with  you.'  1  Tim.  vi.  21.  '  Grace  be 
with  thee.'  See  likewise,  Eph.  vi.  24.  2  Tim.  iv.  22.  Tit.  iii 
1.').     The  same  observation  is  in  Tlieodoret. 

i^O.- The  circumstances  of  this  epistle  lead  us  to  the  Apostle 
Paul.  1.  Chap.  xiii.  24.  '  They  of  Italy  salute  you.'  The  wri- 
ter, therefore,  was  then  in  Italy,  whither  we  know  Paul  was 
sent  a  prisoner,  and  where  he  resided  two  years.  Acts  xxviii. 
where  also  he  wrote  several  epistles  still  remaining.  2.  \'er. 
19.  He  desires  them  '  the  rather  to  pray  for  liim,  that  he  might 
be  restored  to  them  the  sooner.'  Paul  had  been  brouglit  from 
Judea  to  Uome.  And  he  was  willing  to  go  thither  agam, 
where  he  had  been  several  times.  And  tliough  the  original 
words  are  not  the  same,  there  is  an  agreement  between  this 
and  Philem.  ver.  32.  '  I  trust  that  through  your  jiraycrs  I  shall 
be  "iven  unto  you.'  This  particular  is  one  of  the  arguments 
of  Euthalius,  that  this  epistle  is  Paul's,  and  Avritten  to  the 
Jews  of  Palestine.  3.  Ver.  33.  '  Know  ye,  that  our  brother 
Timothy  is  set  at  liberty  :  with  whom,  if  he  come  shortly,  I 
will  see  vou.'  Timothy  was  with  Paul  during  his  imprison- 
ment at  Uome;  as  is  allowed  by  all :  for  lie  is  expressly  men- 
tioned at  the  beginning  of  the  Epistles  to  the  Philvppians, 
Colossians,  P/iileninn,  written  when  he  was  in  bonds.  He 
is  mentioned  again  Pliiliii.  ii.  19.  When  the  apostle  writes  to 
J  Timothy,  he  calls  him   his  '  yon,'  or  '  dearly   beloved  son,' 


Jntroduclion. 


HEBREWS. 


1  Tim.  i.  2.  2  Tim.  i.  2.  Hut  wlien  lie  mention.s  him  to  other.*!, 
he  calls  him  '  brother;'  2  t;or.  i.  1.  Col,  i.  1.  1  Thcss.  ill.  2. 
In  like  manner  Titus.    Compare  Titus  i.  4.  and  2  Cor.  ii.  13. 

"This  mention  of  Timothy\\a%  led  many,  not  only  worfecns, 
but  uncienls  likewise,  to  think  of  Paul  as  writer  of  the  epis- 
tle, particularly  Euthalins :  and,  undoubtedly,  many  others 
have  been  conlirmcd  in  that  supposition  by  this  circumstance. 

"  The  original  word,  aTTu\t\\mtvcv,  is  ambiguous,  being  ca- 
pable of  two  senses ;  one  of  which  is  that  of  our  translation, 
set  at  liherty,  that  is,  from  imprisonment;  the  other  is  dis- 
fnissed,  sent  abroad  on  an  errand.  In  this  last  sense  it  was 
understood  by  Euthalins,  who,  in  the  place  just  cited,  says, 
'  That  scarcely  any  one  can  be  thought  of,  besides  Paul,  wlio 
would  send  Timotliy  abroad,  upon  any  service  of  the  Gospel.' 
And  indeed  this  passage  does  put  us  in  mind  of  what  Paul 
Kays  to  the  Philippiansj  chap.  ii.  19.  '  But  I  trust  in  the  Lord 
Jesus  to  send  Timothy  shortly  unto  you,  that  I  also  may  be  of 
good  comfort,  when  I  know  your  state.  Him,  therefore,  I 
hope  to  send  presently,  so  soon  as  I  shall  see  how  it  will  go 
with  me ;  but  I  trust  in  the  Lord,  that  I  also  myself  shall  come 
shortly,'  vcr.  23,  24.  which  induced  Beausobre  to  say,  in  the 
preface  to  this  cijistle,  '  The  sacred  aiithor  concludes  with 
nskin?  tlie  prayers  of  the  Hebrews,  chap.  xiii.  19.  That  lie. 
iitay  be  restored  to  them.  These  words  intimate  that  he  was 
still  prisoner,  but  that  he  hoped  to  bo  sot  at  liberty:  there- 
fore, lie  adds,  in  ver.  23.  that  he  intended  to  come  and  see 
them,  with  Timothy,  as  soon  as  he  should  be  returned.  If 
tliis  e.\-plication  be  right,  this  epistle  was  written  at  Rome, 
pome  time  after  the  Epistle  to  the  Philippians,  and  since  the 
departure  of  Timothy  for  Macedonia.' 

"All  these  considerations  just  mentioned,  added  to  the  testi- 
mony of  many  ancient  writers,  make  out  an  argument  of  great 
weight,  (thou'fh  ncrt  decisive  and  demonstrative,)  that  tlic 
apostle  Paul  is  the  writer  of  tliis  epistle.  An  objection  against 
this  epistle  being  St.  Paul's  is.  that  it  is  supposed  to  have  in  it 
an  elf'^ancn  superior  to  that  of  his  other  writings.  This  has 
been  judged,  by  Grotius  andLe  Clerc,  sulHcicnlto  show  that 
this  was  not  written  by  Paul. 

"'J'lie  opinion  of  Origcn,  in  his  homilies  upon  this  epistle, 
as  cited  by  Eusebius,  and  by  us  from  him,  is,  'That  the 
f-tylc  of  the  Epistle  to  the  Hebrews  has  not  the  apostle's 
rudeness  of  .^^peech ;  but  as  to  the  texture  of  it,  is  elegant 
<!reek,  as  evi-ry  one  will  allow  who  is  able  to  judge  of  the 
differences  of  style.'  Again,  he  says,  'The  sentiments  of.tli.' 
<  pislle  are  admirable,  and  not  inferior  to  the  ackno\\icd:;;cd 
writings  of  the  apostle.  This  will  be  assented  to  by  every 
one  who  roads  the  writings  of  the  apostle  with  attention.' 
Afterward  he  adds,  Mf  I  were  to  speak  my  opinion,  1  should 
say,  th  it  the  sentiments  are  the  apostle's,  but  the  language 
;uid  conipositioa  a^otlier's,  who  committed  to  writing  tlie 
apostle's  sense,  and,  as  it  were,  reduced  into  commentaries  tlio 
lliings  spoken  by  his  master,'  &c. 

"Eusebius  himself,  speaking  of  Clement's  epistle  to  the 
Cijrinthiaus,  .says,  'Paul  having  Vi'ritten  to  the  Hebrews  in 
their  own  language,  some  tliink  that  the  evangelist  Luke, 
others,  that  this  very  Clement  himself,  translated  it  into 
(.'reek  :  whicli  last  is  mosi  likely,  there  being  a  great  rcseni- 
Mance  between  the  style  of  the  epistle  of  Clement  and  the 
I^liislle  to  llie  Hebrews  :  nor  are  the  sentiments  of  those  two 
writings  very  diirerent.'  Tliis  passage  has  been  already  twice 
quoted  by  us;  once  in  the  chapter  of  Clement,  bishop  of 
Home,  and  again  in  that  of  Eusebius. 

'■Philasler,  bishop  of  Brescia,  about  390,  says,  "There  are 
Fomc  who  do  not  allow  theEpistie  to  thelfebrevVs  to  be  Paul's; 
but  say  it  is  cither  an  epistle  of  the  ajiostle  Barnabas,  or  of 
Clement,  bishop  of  Rome;  but  some  say  it  is  an  epistle  df 
Luke  the  evangelist :  moreover,  some  reject  it  as  moi-e  elo- 
quent than  the  apostle's  other  writings.' 

"  Jcrom,  about  392,  in  his  article  of  i^t.  Paul,  in  the  book  of 
Illustrious  Men,  says,  '  The  Epistle  called  to  the  Hebrews,  is 
not  thought  to  be  his,  because  of  the  difference  of  the  argu- 
ment and  style;  but  either  Barnabas's,  asTcrtuUian  thought; 
or  the  evangelist  Luke's,  according  to  some  others;  or  Clc- 
inrnt's,  bishop  of  Rome;  who,  as  some  lliink,  being  much 
with  him,  clothed  and  adorned  Paul's  sense  in  his  own  lan- 
guage. Moreover,  he  wrote  as  a  Hebrew  to  the  Hebrews,  in 
pure  Hebrew,  it  being  his  own  language  ;  whence  it  came  to 
jiass  that,  being  translated,  it  has  more  elegance  in  the  Greek 
than  li;s  other  epistles.' 

"  Some  learned  men  of  late  times,  as  Grotius  and  Ls  Olere, 
have  thought  this  to  be  an  insuperaljle  objection.  Of  this 
opinion  also,  was  likewise  Jacob  ToUius;  who,  in  his  notes 
upon  Longiniis,  of  tiie  sublime,  has  celebrated  the  sublimity, 
of  this  epi.^tle,  and  particularly  the  elegance  of  tlie  beginning' 
<if  it ;  which  alone  he  thinks  sufHcient  to  show  that  it  v,-as  not 
Paul's  • 

"It  remains,  therefore,  it  seems  to  me,  that  if  the  epistle  be 
Paul's,  and  was  originally  written  iu  Greek,  as  we  suppose,  the 
apostle  must  have  had  sonic  assistance  in  composing  it:  so  that 
we  are  ledtothe  judgmentof  Origenwhichappears  to  bo  as  in- 
penious  and  probable  as  any.  '  The  sentiments  are  the  apos- 
tle's, but  the  language  and  composition  of  some  one  else,  vrlio 
committed  to  writing  the  apostle's  sense,  and,  as  it  were,  ren- 
dered into  commentaries  the  things  spoken  by  his  master.' 
According  to  this  account  the  epistle  is  St.  Paul's,  as  to  the 
l!:oughts  and  matter  ;  but  the  words  are  unulher's. 

"  Jerom,  as  mav  be  remembered,  sav.-,  '  He  v,-rote  as  a  Ile- 

Vui..  Vf.     ■  X  X     ■ 


Introduction. 

brow  to  Hebrews,  pui e  Hebrew ;  it  being  his  own  language : 
whence  it  came  lo  pass,  that  being  translated,  it  has  more 
elegance  in  the  Greek  than  his  other  epistles.'  My  conjec- 
ture, which  is  not  very  different,  if  I  may  be  allowed  to  men- 
tion it,  is,  that  St.  Paul  dictated  the  epistle  in  Hebrew,  and 
another,  who  was  a  great  master  of  the  Greek  language,  im- 
mediately wrote  down  the  apostle's  sentiments  in  his  own 
elegant  6reek.  But  who  this  assistant  of  the  apostle  was,  is 
altogether  unknown. 

"Tlie  ancients,  besides  Paul,  have  mentioned  Barnabas, 
Luke,  and  Clement,  as  icriters  or  trayislators  of  this  epistle  ; 
but  I  do  not  know  that  there  is  any  remarkable  agreement  be- 
tween the  style  of  the  Epistle  to  the  Hebrews,  and  the  style  of 
the  epistle  commonly  ascribed  to  Barnabas.  The  style  of 
Clement,  in  his  Epistle  to  the  Corinthians,  is  verbose  and  pro- 
lix. 8t.  Luke  may  have  some  words  which  are  in  the  Epis- 
tle to  the  Hebrews;  but  that  does  not  make  out  the  same  style. 
This  epistle,  as  Origon  said,  as  to  the  texture  of  the  style,  is 
elegant  Greek  ;  but  that  kind  of  texture  appears  not  in  Luke, 
so  far  as  I  can  perceive:  there  may  be  more  art  and  labour  in 
the  writings  of  Luke,  than  in  those  of  the  other  evangelists, 
but  not  muc.i  more  elegance  that  I  can  discern.  This  Epistle 
to  the  Hebrews  is  bright  and  elegant  from  the  beginning  to 
the  end  ;  and  surpasses  as  much  the  style  of  (?t.  Luke  as  it 
does  tlie  style  of  St.  Paul  in  his  acknowledged  epistles.  In 
short,  this  is  an  admirable  epistle,  but  singular  in  sentiments 
and  language ;  somewhat  diiferent  in  both  respects  from  all 
the  other  writings  of  the  New  Testament:  and  whose  is  the 
language  seems  to  me  altogether  unknown  ;  whether  that  of 
Zenas,  or  Apollos,  or  some  other  of  the  apostle  Paul's  assist- 
ants and  fellow  labourers. 

"  There  still  remains  one  objection  more  against  this  epistle 
being  written  by  St.  Paul,  which  is,  the  want  of  his  name; 
for  to  all  the  thirteen  epistles,  received  as  his,  he  prefixes  his 
name,  and  generally  calls  himself  apostle.  This  objection 
has  been  obvious  in  all  ages ;  and  the  omission  has  been  dif- 
ferently accounted  for  by  the  ancients,  who  received  this 
epistle  as  a  genuine  WTiting  of  St.  Paul. 

"Clement  of  .Mexandria,  in  his  Institutions,  speaks  to  this 
purpose.  'The  Epistle  to  the  Hebrews,'  he  says,  'is  Paul's, 
but  he  did  not  make  use  of  that  inscription,  Paul  the  Apostle  : 
for  which  he  assigns  this  reason— Writing  to  the  Hebrews, 
who  had  conceived  a  prejudice  against  him,  and  were  suspi- 
cious of  liim,  ho  wisely  declined  setting  his  name  at  the  be- 
ginning, lest  he  should  o.Tend  them.'  He  also  mentions  this 
tradition  :  '  forasmuch  as  the  Lord  was  sent,  as  the  apostle  of 
Almighty  God,  to  the  Hebrews,  Paul,  out  of  modesty,  does  not 
style  himself  the  apostle  to  the  Hebrevrs,  both  out  of  respect 
to  the  Lord,  and  that,  being  preacher  and  apostle  of  the  Gen- 
tiles, he  over  and  above  wrote  to  the  Hebrews.' 

"Jerom  also  speaks  to  this  purpose:  'that  Paul  might  de- 
cline initting  his  name  in  the  inscription,  on  account  of  the 
Hebrews  being  ofrend<?d  with  him  :'  so  in  the  article  of  St 
Paul,  in  his  book  of  Ilbtstrious  Men.  In  his  Commentary  in 
the  ijeginning  of  his  Epistle  to  the  Galatrans,  he  assigns 
another  reason,  '  Tliat  Paul  declined  to  style  himself  aposile  at 
thebe.vnnip'zof  the  Epistle  to  the  Hebrews,  because  he  should 
afterward  call  Clirist  the  High-priest  and  Apostle  of  our  pro- 
fession,' chap.  iii.  1. 

"Theodoret  says,  that  Paul  was  especially  the  aposile  of  the 
Gentiles  ;  for  which  he  alleges.  Gal.  ii.  9.  and  Horn.  xi.  13. 
'  Therefore  writing  to  the  Hebrews,  who  were  not  entrusted 
to  his  care,  he  barely  delivered  the  doctrine  of  the  Gospel, 
without  assuming  any  character  of  authority ;  for  they  were 
the  charge  of  the  other  apostles.' 

"Lightfoot  says,  'Paul's  not  affixing  his  name  to  this,  as  he 
had  done  to  his  oUior  epistles,  does  no  more  deny  it  to  be  his 
than  tlie  Eirst  Epistle  of  John  is  denied  to  be  John's  on  that 
account." 

"Tillemont  says,  'Possibly  Paul  considered  it  to  be  a  book 
rather  than  a  letter,  since  he  makes  an  excuse  for  its  brevity, 
chap,  xiii,  22.  for  indeed  it  is  sViort  for  a  booh,  but  long  for  a 
Idler." 

"It  is,  I  think,  observable,  that  there  is  not  at  the  beginning 
of  this  Cjiistle  any  salutation.  As  there  is  no  name  of  the  wri- 
ter, so  neith^^r  is  there  any  description  of  the  people  to  whom 
it  is  sent.  It  appears  from  t!ie  conclusion,  that  it  was  sent  to 
some  people  at  a  certain  place;  and  undoubtedly  they  to 
whom  it  was  sent,  and  by  whom  it  was  received,  knew  very 
well  from  whom  it  came  :  nevertheless,  there  might  be  rea- 
sons for  oni  itting  an  inscription  and  a  salutation  at  the  beginning. 
This  might  arise  from  the  circumstances  of  things  ;  there 
might  be  danger  of  offence  at  sending  at  that  time  a  long  letter 
to  Jews  in  Judea;  and  this  omission  might  be  in  part  owing 
to  a  regard  for  the  bearer,  who, too  is  not  named.  Tlie  only 
person  named  throughout  the  epistle  is  Timothy;  nor  was  he 
then  present  with  the  writer.  Indeed,  I  imagine,  that  the  two 
great  objections  against  this  being  an  epistle  of  St.  Paul,  the 
elegance  of  the  style,  and  the  wa7il  of  a  name  and  inscrip- 
tio)i,  are  both  owing  to  some  particular  circumstance  of  the 
writer,  and  the  people  to  whom  it  was  sent.  The  people  to 
whom  it  was  sent  are  jilainly  Jews,  in  Judea  ;  and  the  writer 
very  probably  is  St.  Paul,  whose  circumstances  at  the  break- 
ing up  of  his  confinement  at  Rome,  and  his  setting  out  upon  a 
new  journey,  might  be  attended  with  some  peculiar  embar- 
rassments, which  obliged  him  to  act  difl'crently  from  his  usua? 
method. 

343 


Introduction. 


HEBREWS. 


Introduction. 


"IV.  Thus  we  are  brought  to  ihe  fourth  and  last  pavtof  our  in- 
quiry concerning  this  epistle,  the  Urne  and  place  of  writing  it. 
Mill  was  of  opinion  that  this  epistle  was  written  by  "Paul,  in 
the  year  63,  in  some  part  of  Italy,  soon  alter  he  had  been  re- 
leased from  his  imprisonment  at  Rome.  Mr.  VVetstein  ap- 
pears to  have  been  of  the  same  opinion.  Tilleniont  likewise 
places  this  epistle  in  63,  immediately  after  the  apostle's  being 
set  at  liberty;  who,  as  he  says,  was  still  at  Rome,  or  at  least 
in  Italy.  13asna?e  speaks  of  this  epistle  at  the  year  61,  and 
supposes  it  to  be  written  during  the  apo.stle's  imprisonment ; 
for  he  aftenvard  speaks  of  the  Epistle  to  the  Ephesians,  and 
Bays,  it  was  the  last  letter  the  apostle  wrote  during  the  time  of 
his  bonds.  L'Enfant  and  Beausobre,  in  their  general  pi-eface 
to  St.  Paul's  epistles,  observe,  '  That  in  the  subscription  at  the 
end  of  the  epistle,  it  is  said  to  have  been  written  from  Italy, 
the  only  f;round  of  which,  as  they  add,  is,  what  is  said  chap, 
xiii.  2'1.  '  They  of  Italy  salute  you.'  Tliis  has  made  some 
think  that  the  apostle  wrote  to  the  Hebrews  after  he  had 
been  set  at  liberty,  and  wlien  he  had  got  in  that  part  of  Italy 
which  borders  upon  Sicily,  and  in  ancient  tiuies  was  called 
Italy.  Nevertheles.s,  there  is  reason  to  doubt  of  this.  When 
he  requests  the  prayers  of  the  Hebrews,  '  that  he  might  be  re- 
stored to  them  the  sooner,'  he  intimates  that  he  was  not  yet  set 
at  liberty.— Accordingly,  t/iey  place  tliis  epistle  in  the  year  62. 

"There  is  not  any  great  difference  in  any  of  these  opinions 
concerning  the  time  or  place  of  this  epistle,  all  supposing  that 
it  was  written  by  the  apostle  either  at  Rome  or  Italy,  near  the 
end  of  his  imprisonment  at  Rome,  or  soon  after  it  was  over, 
before  ho  removed  to  any  other  country. 

"I  cannot  perceive  why  it  may  not  be  allowed  to  have  been 
■written  at  Rome.  St.  Paul's  first  epistle  to  the  Corinthians 
was  written  at  Ephesus  ;  nevertlieless  he  says,  chap.  xvi.  19. 
'  The  churches  of  Asia  salute  you.'  So  now  he  might  send 
salutations  from  the  Christians  of  Italy,  not  excluding,  but 
including,  those  at  Rome,  together  with  the  rest  throughout 
that  country.  The  argument  of  L'Enfant  and  Beausobre,  that 
Paul  was  not  yet  set  at  liberty,  because  he  requested  the 
prayers  of  the  -Hebrews  that  he  might  be  restored  to  them 
the  sooner,'  appears  to  me  not  of  any  weight.  Though  Paul 
■was  no  longer  a  prisoner,  he  might  request  the  prayers  of 
those  to  whom  he  was  writing,  that  he  might  have  a  prosper- 
ous journey  to  theni,  whom  he  was  desirous  to  visit ;  and 
that  all  impediments  of  his  intended  journey  might  be  renio- 
■ycd:  and  many  such  there  might  be,  tltough  he  was  no  longer 
under  confinement.  Paul  was  not  a  prisoner  when  he  wrote 
his  Epistle  to  the  Romans;  yet  he  was  very  fervent  in  his 
prayers  to  God,  that  he  might  liave  a  prosperous  journey,  and 
come  to  tlicm,  chap.  i.  10. 

"  For  determining  tlie  time  of  this  epistle,  it  may  be  observ- 
ed that  when  the  apostle  wrote  the  Epistle  to  the  Philippians, 
the  Colo.ssians,  and  Philemon,  he  had  hopes  of  deliverance.  At 
the  writing  of  all  these  epistles,  Timothy  was  present  with 
him;  but  now  he  was  absent,  as  plainly  appears  fi'om  chap. 
xiil.  i?.  This  leads  us  to  think  that  this  epistle  was  written 
after  them.  And  it  is  not  unlikely  Uial  the  apostle  had  now 
obtained  that  liberty  which  he  expected  when  they  were 
written. 

"Moreover,  in  the  Epistle  to  the  Philippians,  he  speaks  of 
Bending  Timothy  to  them,  chap.  ii.  19,  23.  '  But  I  trust  in  the 
lyord  Jesus,  to  send  Timothy  shortly  unto  )'ou,  that  I  also  may 
he  of  good  comfort,  when  I  know  your  state.'  Timothy,  there- 
fore, if  sent,  was  to  come  back  to  the  apostle.  'Him,  therefore, 
1  hope  to  send  pi-csently,  so  soon  as  I  shall  see  how  it  will  go 
with  me.' 

"It  is  probable  that  Timothy  did  go  to  the  Philippians,  soon 
after  writing  the  above-mentioned  epistles,  the  apostle  having 
jrained  good  assurance  of  being  quite  released  from  his  con- 
flnement.  And  this  Epistle  to  the  Hebrews  was  written  du- 
ring the  time  of  that  absence;  for,  it  is  said,  Heb.  xiii.  23. 
'  Know  ye  that  our  brother  Timothy  is  set  at  liberty,'  or  has 
been  sent  abroad.  The  word  is  capable  of  that  meaning;  and 
it  is  a  better  and  more  likely  meaning,  because  it  suits  the 
coherence.  And  I  suppose  that  Timothy  did  soon  corne  to  the 
apostle,  and  that  they  both  sailed  to  .ludea,  and  after  that  went 
to  Ephesus,  where  Timothy  was  left  to  reside  with  his  pecu- 
liar charge. 

"Thus  this  epistle  w-as  ^vritten  at  Rome,  or  in  Italy,  soon 
after  that  Paul  had  been  released  from  his  confinement  at 
Rome,  in  the  beginning  of  the  year  63.  And  I  suppose  It  to  be 
the  last  written  of  all  St.  'Paul's  epistles  which  have  come 
down  to  us,  or  of  which  we  have  any  knowledge." 

Dr.  Lardiifr's  Works,  Vol.  VI.  p,  381. 

After  this  able  and  most  circumstantial  investigation,  I 
think  it  would  be  a  more  actuni  agere  to  enter  farther  into 
this  discussion;  all  that  the  ancients,  both  Grecian  and  Ro- 
man, and  all  that  the  most  intelligent  of  the  moderns  have 
produced,  both  for  and  against  the  argument  stated  above,  has 
Deenboth  judiciously  and  candidly  stated  by  T)r.  Lardner;  and 
it  is  not  going  too  far  to  say,  that  few  readera  will  be  found 
who  will  draw  conclusions  different  from  those  of  Dr.  Lard- 
ner, from  the  same  preniises. 

As  all  the  epistles  of  St.  Paul  have  an  evident  object  and  oc- 
casion, it  is  natural  to  look  for  these  in  the  Epistle  to  the  He- 
brews, as  well  as  in  those  to  other  churches.  We  have  alrea- 
dy seeri  that  it  was  most  probably  written  to  the  conwrted 
Jews  in  Judca,  who  were  then  in  a  state  of  poverty,  afflic- 
tion^ and  persecutio7i  :  and  who,  it  a""'"-"-':,  had  beenassailed 
34G 


by  the  strongest  arguments  to  apostatize  from  the  faith,  and 
turn'  back  to  the  poor  elementary  teaching  furnished  by  Mo- 
♦saic  rites  and  ceremonies.  That,  in  such  circumstances,  they 
might  begin  to  halt  and  leaver,  will  not  appear  strange  to  any 
considerate  person  :  and  that  the  apostle  should  write  to  guard 
them  against  aposlacy,  by  showing  tliem  that  the  religious  sys- 
tem which  fiicy  had  embraced,  was  the  completionand  per- 
\fectinn  of  all  those  which  had  preceded  it,  and  particularly  of 
the  Mosaic,  is  what  might  be  naturally  expected.  This  he  has 
done  in  the  most  effectual  and  masterly  manner;  and  has  fur- 
nislied  them  with  arguments  against  their  opponents  which 
must  have  given  them  a  complete  triumph. 

His  argiunents  against  backsliding  or  apostacy,  are  the 
most  awf^ul  and  powerful  that  can  well  be  conceived  ;  and  are 
as  applicable  now  to  guard  Christian  believers  &ga\nsi  falling 
from  grace,  as  they  were  in  the  apostolic  times ;  and,  from  the 
general  laxity  in  which  most  professors  of  religion  indulge 
themselves,  not  less  necessary. 

A  late  sensible  writer,  Mr.  Thomas  Olivers,  in  a  Disco'wse 
on  chap.  ii.  3.  of  this  epistle,  has  considered  this  subject  at 
large,  and  treated  it  with  great  cogency  of  reasoning.  I  shall 
borrow  his  Analysis  of  tlie  dilfcrent  chapters,  and  a  few  of  his 
concluding  remarks;  a  perusal  of  the  whole  work  will  amply 
repay  the  serious  reader.  After  one  hundred  and  thirty  two 
pages  of  previous  discussion,  he  goes  on  thus  ; — 

"  I  shall,"  says  he,  "sum  up  all  that  has  been  said  upon  this 
head,  by  giving  a  brief  account  of  the  occasion  and  design  of 
this  epistle  ;  and  of  the  apostle's  manner  of  reasoning  therein. 

"The  Christian  religion  being  so  contrary  to  the  corrupt 
principles  and  practices  of  the  world,  those  who  embraced  and 
propagated  it,  were  on  those  accounts,  rendered  very  odious 
wherever  they  came.  The  consequence  of  this  was,  that  heavy 
persecutions  were  raised  against  them  in  most  places.  The 
converted  Hebrews,  because  they  had  turned  their  backs  on 
the  law  of  Moses,  and  embraced  tlie  religion  of  that  Jescs 
whom  their  rulers  had  crucified,  were  exceedingly  persecuted 
by  their  counti-ymen.  Sometimes  the  unconverted  Hebrew.^ 
persecuted  their  converted  brethren  themselves ;  at  other 
times  they  stirred  up  the  heathen  wlio  were  round  about  to  do 
it.  By  these  means  the  believing  Hebrews  had  a  great  fight 
of  afflictions,  chap.  x.  32.  and  were  made  gazing-stocks  both 
by  reproaches  and  afflictions,  vcr.  33.  and  experienced  Ihe 
spoiling  of  their  goods,  which  for  awhile  they  too'c  joyfully, 
ver.  34.  But  tliis  was  not  all:  for,  as  the  Christian  religion 
was  then  a  new  thing  in  the  world,  it  is  natural  to  su|)pose 
that  the  new  converts  had  a  great  many  scruples  and  reason- 
ings in  themselves  concerning  the  lawfulness  of  what  they  had 
done  in  embracing  it :  and  what  added  to  these  scruples,  was 
the  constant  endeavour  of  the  .Judaizing  teachers  to  lay  stum- 
bling-blocks in  the  way  of  these  Hebrews,  whichthcy  tooofteii 
elfccted,  by  means  of  their  diverse  and  strange  dontrines,  men- 
tioned ch.  xiii.  9.  The  consequence  of  this  oppo.;ition,  both 
from  within  and  without,  was,  thatgreat  numbers  of  the  Ho- 
bi'ews  apostutize.d  from  Christ  and  his  Gospel,  and  went  back 
to  the  law  of  iNIoses ;  while  the  fluctuating  state  of  the  rest 
gave  the  apostles  too  much  reason  to  fear  a  general,  if  not  an 
universal  apostacy.  Now  this  apparent  danger  was  the  oc- 
casion of  this  epistle  ;  and  the  design  of  it  was  to  prevent  the 
threatened  evil  if  possible. 

"  That  this  account  is  true,  will  fully  appear  fi-om  a  more 
particular  survey  of  the  contents  of  the  whole  epistle  : — 

"Chap.  i. — The  apostle  shows  that  all  former  dispensations 
were  delivered  to  the  world  by  men  and  angels,  who  were 
only  servants  in  what  they  did  ;  but  that  the  Gospel  salvation 
was  delivered  by  Christ,  who  is  the  Son  of  God,  and  the  Heir 
of  all  things.  How  naturally  docs  he  then  interihe  superiority 
of  the  Gospel  over  the  late ;  and  of  consequence,  the  great  ab- 
surdity of  leaving  the  former  for  the  sake  of  the  latter. 

"Chap.  ii. — He  obviates  an  objection  which  might  be  made 
to  the  superior  excellency  of  Christ,  on  account  of  His  humi- 
liation. To  this  end  he  shows  that  this  humiliation  was  volun- 
tary ;  that  it  was  intended  for  many  important  purposes,  viz. 
that  we  might  be  sanctified,  ver.  11.  that,  through  Ilis  death, 
we  might  be  delivered  from  death,  ver.  14,  15.  and  that  Christ, 
by  experiencing  our  inflrmities  in  His  own  person,  might  he- 
come  a  faithful  and  merciful  High-priest,  ver.  17,  IS.  The 
inference  then  is,  that  His  taking  our  nature  upon  him,  and 
dying  therein,  is  no  argument  of  His  inferiority  either  to  the 
prophets  or  to  the  angels  :  and  therefore  it  is  no  excuse  for 
those  wlio  apostatize  from  the  Gospel  for  the  sake  of  the  latr. 

"Chap,  iii.— Here  Christ  is  particularly  compared  with  Mo- 
ses, and  shown  to  be  superior  to  him  in  many  respects.  As, 
1.  Christ  is  shown  to  be  the  Great  Builder  of  that  house  of 
which  Moses  is  only  a  small  part,  ver.  3,  4.  2.  Christ  is  as  a 
Son  in  His  oicn  house  ;  but  Moses  was  only  as  a  servant  in 
his  Master's  house,  ver.  5.  Therefore,  Christ  and  his  salva- 
tion are  superior  to  Moses  and  his  law,  and  ought  not  to  be 
neglected  on  account  of  that  which  is  inferior  to  it.  From  ver. 
7.  of  this  chapter,  to  ver.  14.  of  chap,  i  v.  the  apostle  shows  the 
great  danger  of  apostatizing  from  Christ,  by  the  severe  sen- 
tence which  was  passed  on  those  who  rebelled  against  Moses, 
and  apostatized  from  his  law. 

'■'Chap.  V. —  Christ  is  compared  to  Aaron,  and  preferred  to 
him  on  several  accounts.  As,  1.  Aaron  offered  for  his  own, 
as  well  as  for  the  sins  of  the  people ;  but  Christ  ofl'ered  only 
for  the  sins  of  others  ;  having  none  of  his  own  to  offer  for, 
ver.  3.    S.  Christ  w^'  "-'  •    -  ■■■(/  after  the  order  of  Aaron, 


Introduction. 


HEBREWS. 


IntrodnctiorU 


but  after  the  order  of  Melchisedeck,  which  was  a  superior 
order,  ver.  10.  Concerning  Melchisedeck  and  Christ,  the 
apostle  observed,  that,  through  the  dulness  of  the  Hebrews, 
there  were  some  things  whicli  they  could  not  easily  under- 
stand, ver.  11—14. 

"He  therefore  calls  on  tliern,  chap.  vi.  to  labour  for  n  more 
perfect  acquaintance  therewith ;  withal  promising  tliem  his 
farther  assistance,  ver.  1 — 3.  The  necessity  of  their  doing 
this,  of  their  thus  g-oin^  on  unio perfection,  he  enforced  by 
the  following  consideration,  tliat,  if  they  did  not  go  forward, 
they  would  be  in  danger  of  apostatizing  in  such  manner  as 
would  be  irrecoverable,  ver.  7.  8.  From  thence  to  tlie  end  of 
the  chapter,  he  encourages  them  to  patience  and  perseverance, 
by  the  consideration  of  the  love,  oath,  anAfaithfulnessoi  God, 
and  also  by  the  example  of  their  father  Abraham. 

"  Cliap.  vli.— The  apostle  resumes  the  parallel  between  Mel- 
chisedeck and  Christ,  and  shows  they  agree  in  title  and  de- 
scent, ver.  1—3.  and  then,  from  instances  wherein  the  priest- 
hood of  Melchisedeck  was  preferable  to  the  priestliood  of 
Aaron,  he  infers  the  superiority  of  Christ's  priesthood  over 
that  of  Aaron,  ver.  4—17.  From  thence  to  the  end  of  the 
chapter,  he  shows  that  the  priesthood  of  Aaron  was  only  sub- 
servifnt  to  the  priesthood  of  Christ,  in  which  it  was  consum- 
mated and  abolished  :  and  of  conseciuence,  that  all  tliose  legal 
obligations  were  tliereby  aliolishcd.  How  naturally  then  did 
theajwstle  infer  the  alisiirdity  of  apostatiziiij;  (roai  the  Gos- 
pel to  the  law,  seeing  tliey  who  did  this  not  only  left  the  great- 
er for  the  (esscr,  but  also  left  that  which  remained  in  full 
force,  for  the  sake  of  that  which  was  disannulled. 

'•  Chap.  viii. — Is  employed  partly  in  recapitulating  what  had 
been  demonstrated  before  concerning  the  superior  dignity  of 
i)ur  great  Kigh-priest,  vor.  1 — 5.  and  partly  in  showing  the 
superior  excellency  of  the  new  covenant,  as  established  in 
Clirisf,  and  as  containing  better  promises;  ver.  6.  to  the  end 
of  the  chapter.  From  this  last  consideration,  the  impropriety 
of  g■^ing  from  the  new  covenant  to  the  old  is  as  naturally  in- 
ferred ai  from  any  other  of  the  aforementioned  consider- 
ations. 

"  With  the  same  view,  the  apostle,  chap.  ix.  compares 
Christ  and  His  priesthood,  to  the  tabernacle  of  old,  and  to 
wUut  the  high-priest  did  therein,  on  the  great  daxj  of  atone- 
ment;  in  ail  things  giving  Christ  the  preference,  from  ver.  1. 
10  the  eni(. 

"  Cliap.  x— The  apostle  sets  down  the  difference  between 
the  legal  SMcrifices  and  the  sacrifice  of  Christ;  the  legal  sa- 
criticcs  were  venk,  and  could  not  put  an^atj  .-iin,  ver.  1 — 4; 
but  the  sacrifice  of  Christ  wn.s  powerful,  doing  that  which 
the  other  could  not  do,  ver.  S — 10. 

"The  next  point  of  diirerenco  was  between  the  legal  priests 
who  of!<:rcd  tliese  sacrifices,  and  the  High-priest  of  our  profes- 
sion. And,  frsf,  the  legal  priests  were  mani/ ;  ours,  is  one. 
Secondli/,  lliey  stood  when  they  presented  their  offerings  to 
<Jod;  CuRisx's/ts  at  the  right-hand  of  his  Father.  Thirdhj, 
tlicy  ofTiM-ed  often  ;  but  Christ  once  for  all.  Fourthly,  they, 
with  all  their  olTcrings,  could  ivot  put  away  the  smallest  sin  ; 
\tut  Christ,  by  His  one  otiering,  put  away  all  sin,  ver.  11 — IS. 
N»w,  from  ail  these  considerations,  the  apostle  infers  the  great 
superiority  of  the.  Gospel  over  the  law :  and,  consequently, 
the  impropriety  of  leaving  the  former  for  the  latter. 

"The  next  thing  that  the  apostle  does,  is  to  improve  his 
<!octrine  ;  tliis  he  does  hy  showing  that,  for  the  reasons  above 
Riven,  the  Hebrews  ought  to  cleave  to  Christ,  to  hold  fast 
their  profession,  and  not  to  forsake  the  assembling  themselves 
together,  ver.  19 — 25.  And,  as  a  farther  inducement  to  cleave 
10  Christ,  and  to  persevere  unto  the  end,  he  urges  the  consi- 
deration of  the  difflculties  which  they  had  already  overcome  ; 
and  also  of  the  love  wliich  they  had  formerly  shown  towards 
<:hrist  and  His  Gospel,  ver.  32—34.  He  also  encouraged  them 
not  to  'cast  away  their  confidence,  seeing  it  had  a  great  rc- 
corapenpe  of  rewa-;d,'  which  they  should  enjoy  if  they  perse- 
reiedunto  the  end,  ver.  35—37.  Anothcrconsideratioii  which 
he  urged  was,  that  they  ought  not  to  depart  from  faith  to  tlie 
to&rArsof  the  law;  because  it  is  hy  faith  that  a  just  matt  liveth, 
and  not  by  the  works  of  the  lair  :  "because  God  has  no  pleasure 
in  those  who  draw  back  from  faith  in  Him ;  and  because  every 
fine  who  docs  this,  exposes  himself  to  eternal  perdition,  ver. 
36-39. 

"Another  inducement  which  belaid  before  them,  io  conti- 
nue to  expect  salvation  hy  faith  and  patience,  was  the  consi- 
deration of  the  powerful  eflecis  of  these  graces,  as  cxemplifl- 
••d  in  the  patriarchs  of  old,  and  tlw  rest  of  the  ancient  wor- 
thies, chap.  xi.  throughout.  'This  chapter,'  a.-cording  to  Mr. 
Perkins,  'depends  on  the  former,  thus  ;  we  may  read  in  the 
former  chapter,  that  many  .Tews,  having  received  the  faith, 
and  given  their  names  to  Christ,  did  afterward  _/«//  aieny  ; 
therefore,  towards  the  end  of  the  chapter,  there  is  a  notable 
exhortation,  tending  to  persuade  the  Hebrews  to  persevere  in 
faith  unto  the  end.  Now,  in  this  chapter,  he  continues  the 
same  exhortation  ;  and  the  whole  chapter,  (as  I  take  it,')  is  no- 
thing else,  in  substance,  but  one  reason  to  urge  the  former 
exhortation  to  perseverance  in  faith ;  and  the  reason  is  drawn 
from  the  excellency  of  it;  for  this  chapter,  in  divers  ways, 
cts  down  what  an  excelU  nt  gift  of  God  faith  is  ;  his  u-hole 
scope,  therefore,  is  manifest,  to  be  vnlhi'n^  else  but  to  urge 
them  to  persevere  ?i\\A  conttsue  in  that  faith,  proved  at  largo 
tf  be  so  excellent  a  thing.' 

"  As  a  farther  encouragenipnt  to  patience  and  pprseveranre, 


he  adds  the  example  of  Christ,  chap.  xii.  1—3  ;  and,  as  to  the 
afflictions  they  met  with,  on  the  Gospel's  account,  he  tells  them 
they  ought  not  to  be  discouraged,  and  driven  awoy  from  Christ, 
on  their  account,  seeing  they  were  signs  of  the  Divine  favour, 
and  permitted  to  come  upon  them,  merely  for  their  good,  ver. 
4,  11.  He  then  exhorts  them  to  encourage  one  another  to 
persevere  in  icell-doing,  ver.  ii — 14.  To  watch  over  one  ano- 
ther, lest  any  of  them  '  fall  from  the  grace  of  God,'  ver.  15 — 18. 
And  seeing  they  were  then  in  possession  of  privileges,  Gospel 
privileges,  such  as  the  law  of  Moses  could  not  give,  he  exhorts 
them  to  hold  fast  the  grace  they  had,  that  thereby  they  might 
serve  God,  in  such  a  manner  as  the  great  obligation  they  were 
under  required,  which  alone  would  be  acceptable  to  Him  ;  and 
this  they  ought  to  do,  the  rather,  because,  if  they  did  not,  they 
would  find  God  to  be  as  much  more  severe  to  them,  as  His 
Gospclis  superior  to  the  law,  ver.  19.  to  the  end  of  the  chapter. 

"Chap,  xiii.— He  exhorts  them,  instead  of  apostatizing,  to 
continue  their  brotherly  affection  one  for  another,  ver.  1—3. 
To  continue  their  purity  of  behaviour,  their  dependnncc  on 
God,  and  their  regard  for  iheir  teachers,  ver.  4—8.  He  exhorts 
them  not  to  suft'er  themselves  to  be  carried  about,  (from  Christ 
and  His  Gospel,)  by  divers  and  si-range  doctrines,  but  rather 
to  strive  to  be  established  in  grace  ;  which  they  would  find  to 
be  of  more  service  to  them,  than  running  about  after  Jewish 
ceremonies,  ver.  9.  Again,  he  exhorts  them  to  cleave  to,  and 
to  follow  .Iesl's  without  the  camp,  and  continually  to  give 
pi'aise  to  God,  through  Him,  ver.  9 — 16.  And,  instead  of  turn- 
ing away  after  seducers,  tiial  they  might  avoid  persecution, 
and  the  scandal  of  the  cross,  he  exiiorts  them  to  submit  to,  and 
obey,  their  own  Christian  teachers,  and  to  pray  for  their  suc- 
cess and  welfare,  ver.  17 — 19.  Concluding  the  whole  with 
some  salutations,  and  a  solemn  benediction,  from  ver.  20,  to 
the  end. 

"  Now,  if  we  closely  attend  to  these  general  contents  of  the 
epistle,  we  shall  find,  that  every  argument,  and  viode  of  rea- 
soning, which  would  be  proper  in  a  tieatise,  written,  profes- 
sedly, on  the  sin  and  danger  of  apostacy,  is  made  use  of  in 
this  epistle. 

"For,  1.  As  great  temptations  to  prefer  the  law  of  Moses 
to  the  Gospel  of  Christ,  was  one  circumstance  which  exposed 
them  to  the  danger  of  apostacy,  nothing  could  be  more  to  thn 
purpose  than  to  show  them,  that  the  Gospel  is  superior  to  the 
law.  Now  we  have  seen  how  largely  this  argument  is  prose- 
cuted in  chap.  i.  ii.  ill.  v.  vii.  viii.  ix.  x.  If  we  reduce  it  to 
form,  it  runs  as  follows  : — No  one  ought  to  prefer  that  which 
is  less  e.xcf  llent,  to  that  \vhich  is  more  so.  But  the  law  is  less 
excellent  than  the  Gospel :  therefore,  none  ought  to  prefer  the 
law  to  the  Gospel,  by  apostatizing  from  the  latter  to  the  former. 

"2.  Another  argument,  equally  proper  on  such  an  occasion, 
is  that  taken  from  the  consideration  of  the  punishment,  which 
all  apostates  are  exposed  to.  This  argument  is  urged  chap.  ii. 
?,  3.  iii.  7.  to  the  end;  iv.  1— 14 ;  vi.4— S;  x.  26— 31 ;  xii.  25, 
'J.S,  29.  In  most  of  these  places,  the  apostle  compares  the  pu- 
nishment whicli  will  be  inflicted  on  apostates  from  CAn'sZ and 
His  Gospel,  to  that  which  was  inflicted  on  the  apostate  Israel- 
ites of  old  ;  and  he  frequently  shows,  that  the  former  will  be 
far  greater  than  the  latter.  Tliis  argument  is  as  follows : — Vou 
ought  not  to  do  that  which  will  expose  you  to  as  great,  and 
greater  punishment,  than  that  which  God  inflicted  on  the  re- 
bellious Israelites  of  edd:  but  total  and  final  apostacy  from 
Christ  will  expose  you  to  this;  therefore,  you  ought'not  to 
apostatize  from  Christ. 

"3.  Another  argument  proper  on  such  an  occasion,  is  that 
taken  from  the  consideration  of  the  great  reward  which  God 
has  promised  to  perseverance.  This  the  apostle  urges,  chap, 
iii.  6— 14:  iv.  1— 0 ;  v.  9;  vi.  9,  11;  ix.  23;  x.  35— 39.  This 
argument  runs  thus : — You  ought  to  be  careful  to  do  that  which 
God  has  promised  greatly  to  reward  :  but  He  has  promised  you 
this,  on  condition  of  your  pei-sevcrance  in  the  Gospel  of  Hia 
Son;  therefore,  yon  ought  to  be  careful  to  persevere  therein. 

"4.  A  fourth  argument  which  must  operate  powerfully  on 
such  an  occasion,  is  taken  from  the  consideration  of  losing 
their  present  privileges  by  apostatizi.ng.  This  argument  is  in- 
sisted on,  chap.  ii.  11.  to  the  end;  iii.  1  ;  iv.  3 — 14 — 16;  vi.  18 — 
20;  vii.  19:  viii.  10,  12;  ix.  14,  15;  x.  14,22;  xii.  22,  24,  28;  xiii. 
10,  14.  This  argument  runs  thus :— You  ought  not  to  do  that, 
for  which  vou  will  lose  the  Gospel  privileges  you  now  enjoy; 
but  if  you  apostatize  from  Christ  and  His  Gospel,  you  will  Iosr 
them;  there  fore,  you  ought  not  to  apostatize  from  Christ,  and 
His  Gospel. 

"5.  A  fifth  argument,  verv  proper  in  such  a  work,  is  taken 
from  the  consideration  of  their  former  zeal  and  diligence  in 
cleaving  to  Christ,  and  in  professing  his  religion.  This  argu- 
ment is  handled  chap.  vi.  10.  x.  32—34.  The  argument  here, 
is:- Those  who  have  formerlv  been  zealous  in  well-doing, 
ought  not  to  grow  weary,  but  rather  to  be  steadfast  therein 
unto  the  end.  But  you  have  formerly  been  zealous  in  your 
adherence  to  Christ,  and  in  professing  His  religion ;  therefore, 
you  ought  not  to  grow  weary  of  adhering  to  Christ,  or  of  pro- 
fessing His  religion. 

"6.  Another  argument  nroperon  such  an  occasion,  is  taken 
from  the  example  of  sucli  porsons  as  are  held  in  very  high 
esteem.  Now  this  argument  is  urged,  chap.  vi.  12 — 15.  xi. 
throughout,  xii.  1—3.  Here  the  argument  i? :— Whatever  you 
esteem  as  an  excellency  in  the  example  of  holy  men  of  old, 
you  ought  to  imitate :  but  you  esteem  aa  an  excellency  in  their 
pxample  that  thev  were  stead  fart,  and  did  not  ajyostatizefraiH 
347 


Preface. 


HiiBREWS. 


God  and  liis  ways ;  therefore,  you  ouglil  to  iiuitaie  llieir  eiam- 
i)le  in  being  steadfast,  and  in  not  apostatizing  from  C/irist  and 
Ilis  Gospel. 

"From  all  that  has  been  said  in  these  several  surveys  of  this 
epistle,  it  undeniably  appears— 1.  That  tlie  apostle  apprehend- 
ed these  Hebrews  to  be  in  danger  uf  total  and  Unal  apostacy. 


Preface. 


2.  That  be  vVroto  this  epistle  to  them,  on  purpose  to  prevent  it, 
if  possible:  and,  3.  That  it  was  total  and  final  apostacy  from 
Christ  anci  Kis  Cospel,  of  which  the  believing  Hebrews  were 
in  danger;  and  wliich  the  apostle  endeavours  to  prevent." 

For  other  matters  relative  to  this  subject,  see  the  preface, 
and  the  notes  in  all  the  passages  referred  to. 


PREFACE  TO  THE 
EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  HEBREWS. 


The  Epistle  to  the  Hebrews,  on  which  the  reader  is  about  to 
enter,  is,  by  far,  the  most  important  and  useful  of  all  the  apos- 
tolic writings  :  all  the  doctrines  of  the  Gospel  are,  in  it,  em- 
bodied, illustrated,  and  enforced,  in  a  manner  the  most  lucid ; 
by  references  and  examples  tlie  most  striking  and  illustrious ; 
and  by  argiirnenls  the  most  cogent  and  convincing.  It  is  an 
epitome  of  tlie  dispensations  of  God  to  man,  from  the  founda- 
tion of  the  world,  to  the  advent  of  Christ.  It  is  not  only  tlie 
sum  of  the  Gospel  ;  but  the  sum  and  completion  of  tlie  Law, 
of  which  it  is  also  a  most  beautiful  and  luminous  comment. 
Without  this,  The  law  of  Rloses  had  never  been  fully  under- 
stood, nor  God's  design  in  giving  it.  llWithis,  all  is  clear  and 
plain  ;  and  tlic  ways  of  God  with  man  rendered  consistent  and 
harmonious.  The  apostle  appears  to  have  taken  a  portion  of 
one  of  his  own  epistles  for  text ;  Christ  is  the  end  of  the  law 
for  righteousness  to  them  thai  believe  ;  and  has  most  am- 
ply and  impressively  demonstrated  his  proposition.  All  the 
rites,  ceremonies,  and  sacrifices,  of  the  Mosaic  institution,  are 
shown  to  have  had  Christ  for  their  object  and  end ;  and  to  have 
had  neither  intention  nor  ineatiing  but  in  reference  to  Him: 
yea,  as  a  system,  to  be  without  S!(&7o?;ce,  as  a  la7B,  to  be  with- 
out reason,  and  its  enactments  to  be  both  impossible  and  ab- 
surd, if  taken  out  of  this  reference  and  connexion.  Never 
were  pj-on/si^s  more  clearly  stated  ;  never  was  an  argument 
handled  in  a  more  masterly  manner — and  never  was  a  conclu- 
sion more  legitimately  and  satisfactorily  brought  forth.  The 
matter  is,  every  where,  the  most  interesting;  the  inan7ier  is, 
throughout,  tli'e  most  engaging  :  and  tlie  latiguagc  is  most 
beautifully  adapted  to  the  whole  ;  every  where  appropriate, 
always  nervous  and  energetic  ;  dignified  as  is  the  subject,  pni-e 
juid  clegantas  that  of  the  most  accompl-shed  Grecian  orators ; 
and  harmonious  and  diversified  as  the  music  of  the  spheres. 

.So  many  are  the  beauties,  so  great  the  cxcellenci/,  so  instruc- 
tive the  matter,  so  pleasing  the  manfter,  and  so  exceedingiy 
interesting  tlie  whole,  that  the  work  may  be  read  a  hundred 
times  over,  without  perceiving  any  thing  of  sameness;  and 
witli  new  and  increased  information  at  each  reading.  Tliis 
latter  is  an  excellency  which  belongs  to  the  whole  revelation 
of  God  ;  but  to  no  part  of  it  in  sucli  a  peculiar  and  superemi- 
ncnt  manner,  as  to  the  Epistle  to  the  Hebrews. 

To  explain  and  illustrate  this  epistle,  multitudes  have  toiled 
hard,  ande.-thibited  much  industry,  raucli  learning,  andmucli 
piety.  I  also  will  show  my  opinion;  and  ten  thousand  may 
succeed  me,  and  still  bring  out  something  that  is  neic.  That 
it  was  written  to  Jeics,  naturally  such,  the  whole  structure  of 
the  epistle  proves.  Had  it  been  written  to  the  Gentiles,  not 
one  in  ten  thousand  of  them  could  have  comprehended  the  ar- 
gument, because  unacquainted  with  the  Jewish  system ;  the 
knowledge  of  which,  the  writer  of  this  epistle  every  where 
supposes.  He  who  Is  well  acquainted  with  the  IMosaic  law, 
civs  down  to  the  study  of  this  epistle  with  double  advantages  ; 
and  he  who  knows  tlie  Traditions  of  the  elders,  and  the  Mish- 
naic  illustrations  of  the  written  and  pretended  oral  law  of 
the  Jews,  is  still  more  likely  to  enter  into,  and  comprdiend, 
the  apostle's  meaning.  No  man  has  adopted  a  more  likely 
way  of  explaining  its  phraseology  than  Schoeltgen,  who  has 
traced  its  peculiar  diction  to  Jewish  sources;  and,  according 
to  him,  the  proposition  of  the  whole  epistle  is  this  :— 

JESUS  OP  Nazareth  is  the  Tkue  God  : 
and  in  order  to  convince  the  Jews  of  the  truth  of  this  propo- 
sition, the  apostle  uses  but  thren  arguments  : — 1.  Christ  is  su- 
perior to  the  angels.    2.  He  is  superior  to  Moses.     3.  He  is 
superior  to  Aaron. 

These  arguments  would  appear  more  distinctly,  wore  it  not 
for  the  improper  division  of  the  chapters  ;  as  he  who  divided 
them  in. the  middle  ages,  a  division  to  whicli  we  are  still  un- 
reasonably attached,  had  but  a  superficial  knowledge  of  the 
word  of  God.  In  consequence  of  this  it  is,  that  one  peculiar 
excellency  of  the  apostle  is  not  noticed,  viz.  his  application  of 
<!very  argument,  and  the  strong  exhortation  founded  on  it. 
Schocttgeu  has  very  properly  remarked,  that  commentators,  in 
general,  have  greatly  misunderstood  the  apostle's  meaning 
through  their  unacquaintance  with  the  Jewisli  writings,  and 
their  peculiar  phraseology,  to  which  the  apostle  is  continually 
referring  ;  and  of  which  he  makes  incessant  use.  He  also 
supposes,  allov/ing  for  the  immediate  and  direct  inspiration  of 
the  apostle,  that  he  had  in  viev.-  this  remarkable  saying  of  the 
rabbins,  on  Isaiah  lii.  13.  "  Behold,  my  servant  will  deal 
prudently."  Jtab.  Tanchum,  quoting  Yatcut  Simeoni,  Van. 
n.  fol.  53.  says  "  nvirnn  l^a  nt  This  is  the  king  Messiah,  who 
Bhall  be  greatly  extolled,  and  elevated  :  He  shah  he  elevated 
beyond  Abraham;  shall  be  more  eminent  tlian  Moses ;  and  I 
348 


more  exalted  than  r\'\V7\  iDxVon  the  ministering'  angels." 
Or,  as  it  is  expressed  in  Yalcut  Kadosh,  fo).  144.  ja  ViiJ  niiro 
n-i-iyn  •'ix'^a  lai  r.-:;-a  \m  ni3Nn  Mashiach  gadol  min  ha-aboth; 
iimin  Mosheh  ;  umin,  Malakij  ha-shereth.  "The Messiah  id 
greater  than  the  patriarchs  ;  than  Moses  ;  and  than  the  minis- 
tering angels."  These  sayings  he  shows  to  have  been  fulfilled 
in  our  Messiah;  and  as  he  dwells  on  the  superiority  of  our 
Lord  to  all  these  illustrious  persons,  because  they  were  at  the 
very  top  of  all  comparisons  among  the  Jews  ;  He,  according 
to  tlieir  oiiinion,  wlio  was  greater  than  all  these,  must  be 
greater  than  all  created  beings. 

Tliis  is  the  point  which  tiie  apostle  undertakes  to  prove  ; 
in  order  that  he  may  show  the  Godhead  of  Christ;  therefore, 
if  we  find  him  proving  that  Jesus  was  greater  than  the  patri- 
archs, greater  than  Aaron,  greater  than  Moses,  and  greater 
than  tlie  angeis,  he  must  be  understood  to  mean,  according  to 
the  Jewish  phraseology,  that  Jesus  is  an  uncreated  Being,  in- 
finitely greater  tlian  all  others,  whether  earthly  or  heavenly. 
For,  as  they  allowed  the  greatest  eminence  (next  to  Go&)  to 
angeiic  beings,  the  apostle  concliides,  "  That  He  who  is 
greater  than  the  angels  is  truly  God  :  but  Christ  is  greater  tlian 
l!ie  angels  ;  therefore  Christ  is  truly  God."  Nothing  can  be 
clearer  than  that  this  is  the  apostle's  grand  argument :  and  the 
proofs  and  illustrations  of  it  meet  the  reader  in  almost  every 
verse. 

That  the  apostle  had  a  plan  on  v/hich  he  drew  up  this  epis- 
tle, is  very  clear,  from  the  close  connexien  of  every  part.  The 
grand  divisions  seem  to  be  three  : 

I.  The  proposition,  which  is  very  short;  and  is  contained 
in  chapter  i.  1—3.     The  majesty  and  pre-em.inence  of  Christ. 

n.  The  proof,  or  arguments,  which  sujiportthe  proposition, 
viz. 

Christ  is  greater  tliaii  the  Angels. 

1.  Because  he  has  a  more  excellent  name  than  they,  ch.  i.  ■!, 
5.  2.  Because  tlie  angels  of  God  adore  Him,  ch.  i.  6.  3.  Be- 
cause the  angels  were  created  by  Him,  ch.  i.  7.  4.  Bec'ii!.s<', 
in  His  human  nature,  He  was  endowed  with  greater  gifts 
tlian  they,  ch.  i.  S,  9.  5.  Because  He  is  eternal,  cli.  i.  l(i,"ll, 
12.  6.  Because  He  is  more  highly  exalted,  ch.  i.  13.  7.  Be- 
cause the  angels  are  only  the  servants  of  God,  He  the  &'e7i, 
ch.  i.  14. 

In  the  application  of  this  argument,  he  exhorts  the  Hebrews 
not  to  iieglect  Christ,  ch.  ii.  1.  by  arguments  drawn 

1.  From  the  minor  to  tlie  major,  ver.  2,  3.  2.  Because  the 
preaching  of  Clirist  was  confirmed  by  iniracles,  ver.  4.  3.  Be- 
cause, in  the  economy  of  the  New  Testament,  angels  are  not 
the  ad7ninistrators;  but  the  Messiah  himself,  to  whom  all 
things  are  subject,  ver.  5. 

Here  the  apostle  inserts  a  twofold  objection,  professedly 
drawn  from  Divine  revelation  : 

1.  Christ  is  man,  and  is  less  than  the  angels.  "What  is 
tnan— thou  madest  him  a  little  lower  than  the  angels."  ver.  0, 
7.     Therefore,  he  cannot  be  superior  to  them. 

To  this  it  is  answered ;  1.  Christ,  as  a  mortal  man,  by  His 
death  and  resurrection,  overcame  all  enemies,  and  subdued 
all  things  to  Himself  ;  therefore,  He  must  be  greater  than  the 
angels,  ver.  9.  2.  Though  Christ  died,  and  was  in  this  respect 
inferior  to  the  angels  ;  yet,  it  was  necessary  that  He  should 
take  on  Him  this  mortal  state,  that  He  might  be  of  tlie  same 
nature  with  those  whom  he  was  to  redeem  ;  and  this  He  did 
without  any  prejudice  to  His  Divinity,  ver.  10 — iS. 
*  •  Christ  is  greater  than  Moses. 

1.  Because  Moses  was  only  a  servant ;  Christ,  ihcLord,  ch. 
iii.  2—6. 

Tlie  application  of  this  argument  he  makes  from  Psa.  xcv 
7 — 11.  which  he  draws  out  at  length,  ch.  iii.  7 — iv,  13. 
Christ  is  greater  than  Aaron,  and  all  the  other  high-priests. 

1.  Because  he  has  not  gone  through  the  veiloC  the  taberna- 
cle to  make  an  atonement  for  sin  :  but  has  entered  for  this 
purpose  into  heaven  itself,  ch.  iv.  14.  2.  Because  he  is  the 
Son,  of  God,  ver.  14.  3.  Because  it  is  from  Him  that  we  are 
to  implore  grace  and  mercy,  ch.  iv.  15,  16,  and  v.  1,  2,  3.  4.  Be- 
cause He  was  consecrated  High-priest  by  God  Himself,  ch.  v. 
4—10.  5.  Because  He  is  not  a  priest  according  to  the  order  of 
Aaron  ;  hut  according  to  the  order  of  Melchisedeck,  which 
was  much  more  ancient,  and  much  more  noble,  ch.  vii. — For 
the  excellence  and  prerogatives  of  this  order,  see  the  notes. 
6,  Because  Ho  is  not  a  typical  priest,  prefiguring  good  things 
to  come,  but  the  real  Priest,  of  whom  the  others  were  but 
types  and  sliadows,  ch.  viii.  1 — ix.  18. — For  the  various  rea- 
sons by  whicli  this  argument  is  supported,  see  also  the  notes. 
In  this  part  of  the  epistle,  the  apostle  inserts  a  digression,  iq 


Christ  IS  appointed 


CHAPTER  I. 


heir  of  all  things. 


which  he  reproves  the  ignorance  and  negligence  of  the  He- 
brews, in  their  mode  of  treating  the  Sacred  Scriptures. — See 
ch.  V.  11.  and  chap.  vi. 

The  application  of  tliis  part  contains  llie  fullon'ing  cxliorla- 
tions : — 

].  That  they  should  carefully  retain  tlioir  faitli  in  Christ  a.s 
Ihe  true  Messiah,  cli.  x.  19—23.  2.  That  they  shouiil  be  care- 
ful to  live  a  godly  life,  ver.  24,  25.  -3.  That  they  sliouhl  take 
care  not  to  incur  the  punishment  of  disobedience,  ver.  32 — 37. 
and  ch.  xii.  3—12.  4.  That  they  sliould  jilacc  their  whole  con- 
fidence in  God,  live  by  faith,  and  not  turn  back  to  perdition, 
ch.  X.  38— xii.  2.  5.  That  they  should  consider  and  iinitate  the 
faith  and  obedience  of  their  eminent  ancestors,  ch.  xi.  6.  Tliat 
they  should  take  courage,  and  not  be  remiss  in  the  practice  of 
the  true  religion,  ch.  xii.  12—24.  7.  That  they  should  take  heed 
not  to  despise  the  Messiah,  now  speaking  to  tliera  from  hea- 
ven, ch.  xii.  25—29. 


III.  Vracllcal  and  miscellaneous  exhortations  relative  ttf 

sundry  duties,  ch.  xiii. 

All  these  subjects,  (whether  immediately  designed  by  the 
apostle  himself,  in  this  particular  order,)  are  pointedly  consi- 
dered in  this  most  excellent  epistle ;  in  the  whole  of  whicn 
the  superiority  of  C^hkist,  His  Gospel,  His  priesthood,  and 
His  sacrifice,  over  Moses,  the  law,  tlio  Aaro7Jc  priesthood, 
and  tlie  various  sacrifices  prescribed  by  the  law,  is  most  clearly 
and  convincingly  shown. 

DilVcreni  writers  have  taken  dilTerent  views  of  the  order  in 
which  these  subjects  are  proposed ;  but  most  commentators 
have  produced  the  same  results. 

Ff>r  other  matters  relative  to  the  author  of  the  epistle,  the 
persons  to  whom  it  was  sent,  the  language  in  which  it  was 
composed,  and  the  time  and  place  in  which  it  was  written, 
the  reader  is  referred  to  the  Introduction,  where  these  inaU 
ters  arc  treated  in  sufficient  detail. 


THE   EPISTLE  OF 
PAUL  THE  APOSTLE  TO  THE  HEBREWS. 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 


CHAPTER   I. 


VifTerenl  dixmrerii-s  made  of  ihe  Divine  will  to  the  ancient  L 
ihc  revelation  of  Jesus  Christ,  of  whose  excellencies  andjflo 
Icririg  spirits  to  the  heirs  of  salvation,  14.     [A.  M.  cir.  40G7. 
.OD,  who  at  sundry  time.'--  and  °  in  divers  manners  spake 
K  in  Time  past  unto  the  fathers  by  the  prophets. 
Hath  ^  in  these  lastdays  °  spoken  unto  us  by  tus  Son,  dwhom 


G 


:  John  1.17.&  15.15.   Ch.a.3.- 


KO'l'ES— Verse  1.  Gud,  who  at  sundry  limes,  and  in  divers 
manners]  We  can  scarcely  conceive  any  thing  more  digniHed 
than  the  opening  of  tliis  epistle  :  the  sentiments  are  exceed- 
iiiTlv  elevated,  and  the  language  harmony  itself.  The  infinite 
<;odis  at  once  produced  to  view,  not  in  any  of  those  attritjutes 
which  are  essential  to  the  Divine  nature  ;  but  in  the  manifesta- 
tions of  His  love  to  the  world,  by  giving  a  revelation  of  His 
will  relative  to  the  salvation  of  mankind  ;  and  thus  preparing 
(he  wav,  through  a  long  train  of  years,  for  the  introduction  of 
that  most  glorious  Being,  His  own  Son.  This  Son,  in  the  ful- 
ness of  time,  was  manifested  in  the  flesh,  that  He  miglit  com- 
plete all  vision  and  prophecy,  supply  all  that  was  wanting  to 
ijcrfect  the  greai  scheme  of  revelation,  for  tlie  instruction  of 
the  world  ;  and  then  die  to  put  away  sin,  by  the  sacrifice  of 
Hinisilf,  Tlie  description  whicli  he  gives  of  tliis  glorious 
3'ersonage,  is  elevated  beyond  all  comparison.  Even  in  His 
Jlnmillalion.  His  sufTcring  of  death  excepted,  He  is  infinitely 
exalted  above  all  the  anselic  hos^t ;  is  the  object  of  their  un- 
ci'using  adoration  ;  is  permanent  on  His  eternal  throne,  at  the 
riglit  hand  of  the  Father;  and  from  Him  they  all  receive  then- 
rommaiids  to  minister  to  IJiose  whom  He  has  redeemed  by 
His  blood.  In  short,  this  first  chapter,  which  may  be  consi- 
rlercd  tlic  introduction  to  the  whole  epistle,  is,  for  importance 
iif  subject,  dignity  of  expression,  harmonyand  energy  of  lan- 
guage, compression,  and  yet  distinctness  of  ideas,  equal,  if  not 
superior,  to  any  other  part  of  the  New  Testament. 

!-Jundry  times]  IloXv^iepo};,  from  ttoXvs,  many,  and  jxcpo;,  a 
fHirt ;  giving  portions  of  revelation  at  difierent  times. 

Divers  manners]  YloXvrpmws,  from  ttuXvs,  many,  and 
TpiTOi,  ■j.manner,  turn,  or  form  of  speech ;  hence  trope,  a 
tigurc  in  rhetoric.  Lambert  Bos,  supposes  these  words  to 
refer  to  that  part  of  music,  which  is  denominated  harinony ; 
viz.  that  general  consent,  or  union  of  musical  sounds,  which 
is  made  up  of  dili'erent  parts:  and,  understood  in  this  way,  it 
may  signily  the  agreement,  or  harmony,  of  all  the  Old  Testa- 
ment writers;  who,  with  one  consent,  gave  testimony  to  Jesus 
Christ,  and  the  work  of  redemption  by  Him.  To  /lii/i  gave 
all  the  prophets  witness,  that,  through  his  name,  whosoever 
believeth  m  Him,  shall  receive  remission  of  sins,  Acts  x.  43. 

But  it  is  better  to  consider  with  Kypke,  that  the  words  arc 
rather  intended  to  point  out  the  imperfect  state  of  Divine  re- 
velation under  the  Old  Testament :  it  was  not  complete ;  nor 
can  it  without  the  New,  be  considered  a  sufficiently  ample 
discovery  of  the  Divine  will.  Under  the  Old  Testament,  re- 
velations were  made,  TroXvjjicpoii  xai  voXvroo-wi,  at  various 
limes,  by  various  persons,  in  various  laws  and  forms  of  teach- 
ing, with  various  degrees  of  clearness,  under  various  sha- 
dows, types,  and  figures  ;  and  with  various  modes  of  revela- 
tion, such  as  by  angels,  visions,  dreams,  mental  impressions, 
«Sic.— See  Numb,  xii.  6,  7,— But,  under  the  New  Testament, 
ail  is  done,  oTrXcof,  simply,  by  one  Person,  i.  e.  Jesus,  who  has 
>  fulfilled  the  prophets,  and  completed  prophecy  :  who  is  the 
way,  the  truth,  and  the  life  ;  and  the  founder,  mediator,  and 
governor,  of  His  own  kingdom. 

One  great  object  of  the  apostle  is,  to  put  the  simplicity  of 
the  Christian  system  in  oi>posiuon  to  the  complex  nature  of 
the  Mosaic  cconcmy ;  and  also  to  show,  tiiat  what  the  law 


sraelites  by  the  prophets,  1.     7'he  discovery  now  perfected  hy 
ries,  a  large  description  is  given,  2—13.    Angels  arc  minis- 

A.  D.  cir.  C3.     An.  Olymp.  cir.  CCX.  3,     A.  U.  C,  cir.  816.] 
he  hath  appointed  heir  of  all  things,  'by  whom  also  he  made 
tlie  Vvorlds  ; 

3  f  Who  being  the  brightness  of  his  glory,  and  the  express 

c.Tolinl.3.    lCor,S.6.     Cclos.l.liJ.— f  WisJ.T.CO.    John  1.14. &  H.tf.     2Cor,4.4, 
Col.  1,1.-1. 


could  not  do,  because  it  was  weak  througli  the  flesh,  Jesus  has 
accomplished  by  the  merit  of  His  death,  and  the  energy  of  His 
Spirit. 

Moximus  Tyrius,  Diss.  1,  p,  7,  has  a  passage  where  the 
very  words  employed  by  the  apostle  are  found  ;  and  evidently 
used  nearly  in  the  same  sense  ; — rri  ruv  avdjionruv  ipoxv  '''"» 
upyavow  ovrav  irpos  cvvcaiv,  ruv  pcv  -.nirAoD,  ov  KuXoviieir  irovv, 
Tov  Se  TToiKiXov  Kat  ToXv  p.epo  oi  Kai  ttoXvt  p  orro  v  uf  aiaOij- 
acis  KaXovpiev.  "The  soul  of  man  has  two  organs  of  intelli- 
gence, one  simple,  which  we  call  7nind ;  the  other  ditersified, 
and  acting  in  various  modes,  and  various  icays,  which  we 
term  se?ise." 

A  similar  form  of  expression  the  same  writer  employs  in 
Diss.  15.  pag.  171.  "The  city  which  is  governed  by  the  mob, 
is  -«.\ti0(o;")f  TC  ciiiai  Kai  naXvutprj  Kat  rroXvTzadrf  full  of  noise, 
and  is  divided  by  various  factions  and  various  passions." 

Tlie  excellence  of  the  Gospel  above  the  true  is  here  set  down 
in  three  points :— 1,  God  spake  unto  the  faithful  under  the  Old 
Testament  bv  Moses  and  the  prophets,  worthy  servarits,  yet 
servants  :  iio'w  the  Son  is  much  better  than  a  servant,  ver,  4. 
2.  Whereas  the  body  of  the  Old  Testament  was  long  in  com- 
piling, being  about  a  thousand  years  from  Moses  to  Malachi; 
and  God  spake  unto  the  Fathers  by  piecemeal,  one  while  rais- 
ing up  one  nrophet,  anotlier  while  another;  nov/  sending  them 
one  parcel  "of  prophecy  or  history,  then  another  :  but  when 
Christ  came,  all  was  brought  to  perfection  in  one  age.  The 
apostles  and 'evangelists  were  alive,  some  of  them,  when  eve- 
ry part  of  the  New  Testament  was  completely  finished.  3. 
The  Old  Testament  v.-as  deliverer'  by  God  in  divers  manners, 
both  in  utterance  and  manifestation  ;  but  the  delivery  of  the 
Gospel  Was  in  a  more  simple  manner ;  for,  although  there  are 
various  penmen,  yet  the  subject  is  the  same,  and  treated  with 
nearly  the  same  phraseology  throughout,  James,  Jude,  and  the 
Apocalypse  excepted. — See  Leigh. 

2.  Last  days]  ThO  Gospel  dispensation,  called  the  lastdays 
and  the  last  time,  because  not  to  be  followed  by  any  other  dis- 
pensation :  or  the  conclusion  of  the  Jewish  church  and  state, 
now  at  their  termination. 

Bi/  his  Son]  It  is  very  remarkable  that  the  pronoun  avrov, 
his.  Is  not  found  in  the  text ;  nor  is  it  found  in  any  MS.  or 
Version.  We  should  not,  therefore,  supply  the  pronoun  as 
our  translators  have  done  ;  but  simply  read  cv  Xuo,  by  a  Sox, 
or  rN  A  Son,  jchojn  he  hath  apjMinted  heir  of  all  things.  God 
has  many  sons  and  daughters  ;  for  he  is  Ihe  Father  oj  the  spi- 
rits ofallfesh:  and  He  has  many  heirs ;  for,  if  sons,  then 
heirs,  heirs  of  God,  and  joinl-heirs  with  Jesus  Christ  :  but 
He  has  no  Son  who  is  heir  of  all  things,  none  by  whom  He 
made  the  worlds,  none  in  wliom  He  speah-s,  and  by  whom  He 
has  delivered  a  complete  revelation  to  mankind,  but  Jesus  the 

Cl'l'ist.  .  ,  .    ,    rn     •   .,- 

The  apostle  begins  with  the  low-est  state  in  which  Cliristhaa 
appeared.  1.  His  being  a  So.v,  born  of  a  woman,  and  made 
under  the  law  :  he  then  ascends— 2.  To  His  beins  an  Heir, 
and  an  Heir  of  all  things.  3.  He  tlien  describes  Hira  as  the 
CVfu/or  of  all  worlds.  4.  As  the  Brightness  of  tlie  Divme 
glory.  5.  As  tlie  express  Lnoge  of  His  person  ;  or  Charac- 
ter of  t/ic  Divine  suL'Star.ce.    0.  As  sustaining  the  iinmensg 

349 


Jesus  19  more  excellent 


HEBREWS. 


than  the  ang'eli. 


image  of  his  pei-son,  and  *  upholding  all  things  by  the  word 
nt  his  power,  >>  when  he  had  by  himself  purged  our  sms,  ■  sat 
down  on  the  right  hand  of  the  Majesty  on  high. 

EJn.l.4.  Col.1.17.  Riv.i.ll.-hCh.r.g'.&9.1g,14,l6.-iP3.110.1.  Eph.l.gJ.   Ch.3. 

fabric  of  the  universe  ;  and  this  by  the  word  of  His  power. 

7.  As  having  made  an  atonement  for  the  sin  of  the  world, 
Which  was  The  most  stiipendou.s  of  all  his  work.s. 

"  'Twas  great  to  speak  a  worH  from  nought : 
'Twas  greater  to  redeem." 

8.  As  being  on  the  right  hand  of  God,  infinitely  exalted  above 
ail  created'beings ;  and  the  object  of  adoration  to  all  the  an- 
jtelic  host.  9.  As  having  an  e/crna/  //i?o»e,  neither  His  per- 
son nor  His  rf/g'"!;;/ ever  f/mji^-i'wg- or  decaying.  10.  As  con- 
tinuing to  exercise  dominion,  when  the  eartti  and  the  hea- 
vens are  no  more  !— It  is  only  in  God  manifested  in  the  flesh, 
that  all  these  excellencies  can  possibly  appear  :  therefore  the 
apostle  begins  this  astonishing  climax  with  the  simple  Son- 
ship  oi  Christ;  or  his  incarnation  ;  for,  on  thi.^,  all  that  He 
is  to  man,  and  all  that  He  has  done  for  man,  is  built. 

3.  The  brightness  of  his  glory]  Airavyarrfia  ih^rii  avTov. 
The  resplendent  out-beamin','  of  the  essential  glory  of  God. 
Jlesychius  interprets  nravj  atr^ia  by  liXiov  i^cyyoi,  the  splen- 
dour of  the  su  n.  The  same  form  of  expression  is  used  by  an 
apocryphal  writer,  Wisdom,  chap.  vii.  2G.  where,  speaking  of 
the  uncreated  wisdom  of  God,  he  says,  "  For  she  is  the  splen- 
dour of  eternal  light,  aravyaaija  yap  c-i  ^ojtos  a'i6wv,  and  the 
unsullied  mirror  of  the  energy  of  God,  and  the  image  of  his 
goodness."  The  word  axiyaafia  is  that  whicli  has  splendour 
in  itself:  mravyaaua  is  the  splendour  emitted  fro-m  it:  but 
the  jn/(ere?i<  splendour  and  the  exhibited  splendour  are  radi- 
cally and  essentially  the  same. 

The  express  image  of  Itis person]  "KapuKrtip  rrji  viro^arjco); 
avTov,  the  character  or  iinpression  of  his  hypostasis  or  sub- 
stance. It  is  supposed,  that  these  words  expound  the  former : 
image  exipr>\\nd.'mgbriglUncss ;  and  person,  or  substance, glo- 
ry. The  hypostasis  of  God  is  that  which  is  essential  to  Him 
as  God  ;  arid  the  character  or  image  is  that  by  which  all  the 
likeness  of  the  Original  becomes  manifest;  and  is  a  perfect 
fac  simile  of  the  whole.  It  is  a  metaphor  taken  from  sealing ; 
the  die  or  seal  leaving  the  full  impression  of  its  every  part, 
on  the  wax  to  which  it  is  applied. 

From  these  words  it  is  evident,  1.  That  the  apostle  states 
Jesus  Christ  to  be  of  the  same  essence\v\\\\  the  Father,  as  tlie 
airavyaapia,  or  proceeding  splendour,  must  be  the  same  with 
the  avyaapa,  or  inherent  splendour. 

2.  That  Christ,  though  proceeding  from  the  Father,  is  of  the 
same  essence  :  for  if  one  avyri,  or  splendour,  produce  another 
avyrt  or  splendour,  the  produced  splendour  must  be  of  the 
same  essence  with  that  which  produces  it. 

3.  That  although  Christ  is  thus  of  the  same  essence  of  the 
Father,  yet  He  is  a  distinct  Person  from  tlje  Father  ;  as  the 
splendour  of  the  sun,  though  of  the  same  cs.^ence,  is  distinct 
from  the  sun  itself  ;  though  each  is  essential  to  the  other  ;  as 
the  avyaajia,  or  inherent  splendour,  cannot  subsist  without 
its  avavyadfjia,  ox  proceeding  splendour ;  nor  the  proceeding 
splendour  subsist  without  the  ijiherent  splendour  from  which 
it  proceeds. 

4.  That  Christ  is  eternalwllh  the  Father,  os  the  proceeding 
splendour  must  necessarily  be  coexistent  with  the  inherent 
splendour.  If  the  one,  therefore,  be  uncreated,  the  other  is 
uncreated ;  if  the  one  be  eternal,  the  other  is  eternal. 

Upholding  all  things  by  the  trord  ofhi-i  poirer]  This  is  an 
astonishing  description  of  the  infmilely  energetic  and  all  per- 
vading power  of  God.  He  spake,  and  all  things  were  created  ; 
He  speaks,  and  all  things  are  sustained.  The  Jewish  writers 
frequently  express  the  jjerfection  of  the  Divine  Nature  by  the 
phrases — He  hears  all  things,  both  above  and  below  ;  He  cur- 
ries all  His  creatures;  He  bears  His  world ;  He  bears  all 
worlds  by  His  power.  The  Hebrews,  to  whom  this  epistle  was 
written,  would,  from  this  and  other  circimistances,  fully  un- 
derstand that  the  apostle  believed  Jesus  Christ  to  be  truly  and 
properly  God. 

Purged  our  sins]  There  may  be  here  some  reference  to 
tlie  great  transactions  in  the  wilderness  : — 

1.  Moses,  while  in  communion  with  God  on  the  mount,  was 
BO  impressed  with  tlie  Divine  glories,  that  his  face  shone,  so 
that  the  Israelites  could  not  behold  it.  But  Jesos  is  infinitely 
greater  than  Moses,  for  He  is  the  splendour  of  God's  glory ;  and, 

2.  Moses  found  the  government  of  the  Israelites  such  a  bur- 
then that  he  altogether  sunk  under  it.  His  words.  Numb.  xi. 
12.  are  very  remarkable — Have  I  conceived  all  this  people? 
Have  1  begotten  them  that  thou  shouldesi  say  mito  me.  Carry 
them  in  thy  hosoh,  unto  the  land  which  thou  sicCarest  unto 
their  fathers  1  But  Christ  not  only  carried  all  the  Israelites, 
and  all  mankind  ;  but  He  upholds  all  things  by  the  word  of 
His  power. 

3.  The  Israelites  murmured  against  Moses  and  against  God, 
and  provoked  the  heavy  displeasure  of  the  Most  High  ;  and 
would  have  been  consumed,  had  not  Aaron  made  an  afo«e- 
fntnt  for  them,  by  offering  victims  and  incense.  But  Jesus 
not- only  makes  an  atonement  for  Israel,  but  for  the  vvliole 
World  ;  not  with  the  blood  of  bulls  and  goats,  but  with  His 
own  blood  :  hence  it  is  said  that  He  purged  our  sins,  ii'  av- 
'';'i  fty  Himself,  His  own  bodv  and  life  being  the  victim.  It  is 
very  likely  that  the  apostle  had  all  these  thmgs  in  his  eye  ! 
When  he  wrote  this  verse  ;  and  takcB  occasion  from  them  to  I 

350  • 


4  Being  made  so  much  better  than  the  angels,  as  it  he  hath  by 
inheritance  obtained  a  more  excellent  name  than  they. 

5  For  unto  which  of  the  angels  said  he  at  any  time,  '  Thou 

l.&lO.lS.&IE.a.  lPet.3.33.-kEph.l  a.  Phil, 2.9,10.-1  Pa. 2.7.  Ac.  13.33.  Ch.S.S. 


show  the  infinite  excellence  of  Jesus  Christ  when  compared 
with  Moses  ;  and  of  His  Gospelwhen  compared  with  the  law. 
And  it  is  very  likely  that  the  :?pirit  of  God,  by  whom  he  spoke, 
kept  in  view  those  maxims  of  the  ancient  Jews  concerning 
the  Messiah,  whom  they  represent  as  being  infinitely  greater 
than  Abraham,  the  patriarclis,  Moses,  and  the  ministering  an- 
gels. So  Rabbi  Tanchum,  on  Isa.  iii.  13.  Behold  my  servant 
shall  deed  prudently,  says  ni^ran  I'^a  nt  Zeh  melek  ha  Ma- 
shiach,  tills  is  the  King  Messiah  ;  and  shall  be  exalted,  and 
be  extolled,  and  be  very  high. — "He  shall  be  exalted  above 
Abraham,  and  shall  he  extolled  beyond  Moses,  and  shall  be 
more  sublime  than  the  ministering  angels." — See  the  Preface. 
The  right  hand  of  the  Majesty  on  high]  As  it  were,"asso. 
ciated  with  the  Supreme  Majesty,  in  glory  everlasting,  and  in 
the  government  of  all  things  in  time,  and  in  eternity  :  for  thd 
right  hand  is  the  place  of  the  greatest  eminence,  2  Kings  ii. 
19.  The  king  himself,  in  eastern  countries,  sits  on  the  throne  ; 
the  next  to  him  in  the  kingdom,  and  the  highest  favourite, 
sits  on  his  right  hand  ;  and  the  third  greatest  personage  on 
his  left. 

4.  So  much  belter  than  the  angels]  Another  argument  in 
favour  of  the  Divinity  of  our  Lord.  The  Jews  had  the  hiph- 
est  opinion  of  the  transcendent  excellence  of  angels  :  they 
even  associate  them  with  God  in  the  creation  of  the  world  : 
and  suppose  them  to  be  of  the  privy  council  of  the  Most  High  : 
and  thus  they  understand  Gen.  i.  26.  Let  iis  make  man  in 
our  oicn  image,  in  our  own  likeness:  and  the  Lord  said  t" 
the  ministering  angels  that  stood  before  him,  and  who  were 
created  the  second  day.  Let  us  make  man,  &c. — See  the  'Vnr- 
e,\im  oi  Jonathan  ben  Uzziel.  And  they  even  allow  them  to 
be  worshipped  for  the  sake  of  their  Creator,  and  as  His  repre- 
sentatives ;  though  they  will  not  allow  thein  to  be  worshipped 
for  their  own  sake.  As,  therefore,  tlie  Jews  considered  them 
next  to  God,  and  none  entitled  to  their  adoration  but  God  :  on 
their  own  ground  the  apostle  proves  Jesus  Christ  to  be  God, 
because  God  commanded  all  the  angels  of  heaven  to  worshi]< 
Him.  He,  therefore,  who  is  g'-eater  than  the  angels,  and  is 
the  object  of  their  adoration,  is  Qod.  But  Jesus  Christ  is  great- 
er than  the  angels,  and  the  object  of  their  adoration;  there- 
fore Jesus  Chi-ist  must  be  God. 

By  inheritance  obtained]  KcKXripovuiniKti'  oi'opa.  The  verb 
Ky.rjpoi'Ofttti/,  signifies  generally  to  participate,  po.jsess,  obtain, 
or  acquire;  and  is  so  used  by  the  purest  Greek  writers; 
Kypke  has  produced  several  examples  of  il  from  Demosthenes. 
It  is  not  by  inheritance  that  Christ  possesses  a  more  excellent 
name  thaii  angels;  but,  as  God,  He  has  it  yiaturally  and  es- 
sentially;  and  as  God  manifested  in  tlie  flesh,  He  has  it  in 
consequence  of  His  humiliation,  sufferings,  and  meritorious 
death.— See  Philip,  ii.  9. 

5.  Thou  art  my  Son,  this  day  hare  I  begotten  thee]  Thcsf. 
words  are  quoted  from  Psa.  ii.  7.  a  psalm  that  seems  to  refer 
only  to  the  Messiah:  and  they  are  quoted  by  St.  Paul,  Acts 
xiii.  33.  as  rcfeiTing  to  the  resurrection  of  Christ.  And  this 
application  of  them  is  confirmed  by  the  same  apostle,  Kom.  i. 
4.  as  by  His  resurrection  from  the  dead,  He  teas  declared, 
manifestly  proved,  to  be  the  Son  of  God  with  power,  God  hav- 
ing put  forth  His  miraculous  energy  in  raising  tliat  body  from 
the  grave  which  had  truly  died,  and  died  a  violent  death,  for 
Christ  was  put  to  death  as  a  malefactor;  but  by  His  resurrec- 
tion His  innocence  was  demonstrated,  as  God  could  not  work 
a  miracle  to  raise  a  wicked  man  from  the  dead.  As  Adam 
was  created  by  God,  and  because  no  natural  generation  could 
have  any  operation  in  His  case,  therefore  He  was  called  the 
S-on  of  God,  Luke  iii.  37.  and  could  never  have  seen  corrup- 
tion if  He  had  not  sinned:  so  the  human  nature  of  Jesus 
Christ,  formed  by  the  energy  of  the  eternal  Spirit  in  the  womb 
of  the  virgin,  without  any  human  intervention,  was  for  this 
very  reason  called  the  Son  of  God,  Luke  i.  35.  and  because  it 
had  not  Si« 7; erf,  therefore  it  could  not  see  corruption;  nor 
was  it  even  mortal,  but  through  a  miraculous  display  of  God's 
infinite  love,  for  the  purpose  of  making  a  sacrificial  atone- 
ment for  the  sin  of  the  world  :  and  God  having  raised  this 
sacrificed  human  nature  from  the  dead,  declared  that  same 
Jesus,  (who  was,  as  above  stated,  the  Son  of  God,)  to  be  His 
Son,  the  promised  Messiah;  and,  as  coming  by  the  Virgin 
Mary,  the  right  heir  to  the  throne  of  David,  according  to  the 
unilorm  declaration  of  all  the  prophets. 

The  words.  This  day  have  I  begotten  thee,  must  refer  cither 
to  His  incarnation,  when  He  was  miraculously  conceived  in 
the  womb  of  the  Virgin,  by  the  power  of  the  Holy  Spirit;  or 
to  His  resurrection  from  the  dead  ;  when  God,  by  this  sove- 
i-eign  display  of  His  almighty  energy,  declared  Him  to  be  His 
Son,  vindicated  Ilis  innocence,  and  also  the  purity  and  inno- 
cence of  the  blessed  Virgin,  M'ho  was  the  mother  of  this  Son, 
and  who  declared  Him  to  be  produced  in  her  womb  by  the 
power  of  God.  The  resurrection  of  Christ,  therefore,  to  which 
the  words  most  properly  refer,  not  only  gave  the  fullest  proof 
that  He  was  an  imiocent  and  righteous  man,  but  also  that  He 
had  accomplished  the  purpose  for  which  He  died,  and  that 
His  coneeplicn^y&h  miraculout,  and  His  mother  a  pure  and 
unspotted  virgin. 

I'his  is  a  subject  of  infinite  importance  to  the  Christian  sj«- 


All  the  angels  of  God 


art  my  Son,  this  day  have  I  begotten  thee  1  And  again,  ™  I  will 
be  to  nim  a  Fathei",  and  he  shall  be  to  me  a  son  1 
6  "And  again,  when  he  bringeth  in  "the  flrst-begotten  into 
the  world,  he  saith,  p  And  let  all  the  angels  of  God  worship 
him. 

m  2  Sam. r.U.    I  Chron.Sn.fe  23.6.    Pialm  8D.26,  27.-n  Or,  wlicn  lie  bringeth 
»eain -o  Rom  S  29.    Col.1.13.    Rev. 1.5. 


tem  I  and  of  the  last  consequence,  in  reference  to  the  convic- 
tion and  conversion  of  the  Jews,  for  whose  use  this  epistle 
was  sent  by  God.  Here  is  the  rock  on  wliich  they  split:  they 
deny  this  divine  Sonship  of  Jesus  Christ;  and  their  blasphe- 
mies against  Him,  and  his  virgin  mother,  are  too  shocking  to 
be  transcribed.  The  certainty  of  the  resurrection  of  Jesas 
refutes  their  every  calumny ;  proves  His  miraculous  concep- 
tion ;  vindicates  the  blessed  Virgin ;  and,  in  a  word,  declares 
him  to  be  the  Son  of  God  tcith  potcer. 

This  most  important  use  of  this  saying  has  passed  unnoticed 
by  almost  every  Christian  writer  whicli  I  have  seen  ;  and  yet 
it  lies  here  at  the  foundation  of  all  the  apostle's  proofs.  If  Je- 
sus were  not  thus  the  Son  of  God,  the  whole  Christian  system 
is  vain  and  baseless:  but  His  resurrection  demonstrates  Him 
to  have  been  the  Son  of  God;  therefore,  every  thing  btiilt  on 
this  foundation  is  rfiore  durable  than  the  foundations  of  hea- 
ven ;  and  as  inexpugnable  as  the  throne  of  the  Eternal  King. 

He  shall  be  to  vie  a  Son]  As  the  Jews  have  ever  blasphe- 
med against  the  Sonship  of  Clirist,  it  was  necessary  tliat  the 
apostle  should  adduce  and  make  strong  all  his  proofs,  and 
Bhow  that  this  was  not  a  new  revelation ;  that  it  was  that 
which  was  chiefly  intended  in  several  Scriptures  of  the  Old 
Testament,  which,  without  farthei-  mentioning  the  places 
wliere  found,  he  immediately  produces.  This  place,  which 
is  quoted  from  2  Sam.  vii.  14.  shows  us  that  the  seed  which 
God  promised  to  David,  and  who  was  to  sit  upon  His  throne, 
and  whose  throne  should  be  csta/jlished  for  ever,  was  not 
Solomon,  but  Jesus  Christ:  and,  indeed,  lie  quotes  the  words 
so  as  to  intimate  that  they  were  so  understood  by  the  Jews. 
See  among  the  observations  al  the  end  of  the  chapter. 

6.  And  again,  ichen  he  bringeth  in  the  first-begotten]  Tliis 
is  not  a  correct  translation  of  the  Greek,"  Orni/  ic  TraXic  riaa- 
j-uyi)  Tov  -npwTOTOKOv  tti  Trjv  otKOV/iCvr^v  But  when  lie  bring- 
eth again,  or  the  seco?id  time,  the  first-born  into  the  habitable 
itortd.  Tliis  most  manifestly  refers  to  His  resurrection, 
which  niiglit  be  properly  considered  a  second  iiicarnalion ; 
for  as  tlie  human  soul,  as  well  as  the  fulness  of  the  Godhead 
bodily,  dwelt  in  the  man  Clirist  .Icsus,  on  and  during  His  in- 
carnation ;  so,  wlien  he  e.xpired  upon  the  cross,  both  the  God- 
head and  tlie  human  spirit  left  His  dead  body:  and,  as  on  His 
resurrection,  tliese  were  reunited  to  His  revivified  manhood  ; 
therefore,  with  the  strictest  propriety,  does  the  apostle  say  that 
the  resurrection  was  a  second  bringing  of  Him  into  the  world. 

I  have  translated  oiKovfiti'r],  tlie  habitable  ii-orld;  and  this  is 
its  proper  meaning ;  and  tlius  it  is  distinguished  f'rom  Koa-fias, 
which  signifies  the  terraqueous  globe,  independently  of  its  in- 
habitants; tliough  it  often  expresses  both  the  inliabited  and 
nainhabited  parts.  Our  Lord's  first  coming  into  the  world  is 
expressed  by  this  latter  word,  chap.  x.  5.  Wlierefore  when  he 
cnmelh  into  the  loorld,  lio  ciacpx^jju^vo;  ci;  tov  kohjiuv,  and 
this  simply  refers  to  His  being  incarnated,  that  He  niiglit  be 
capable  of  siiff'ering  and  dying  for  man.  But  the  word  is 
changed  on  this  second  coming,  \  mean  His  resurrection ; 
and  then  oiKovixcvri,  is  used;  and  whyl  (fancy  apart,)  because 
lie  was  now  to  direll  with,  man ;  to  send  his  Gospel  every 
where,  to  all  the  inhabitants  of  the  earth;  and  to  accomjjany 
that  Gospel  wheresoever  He  sent  it;  and  to  be  wherever  two 
or  three  should  be  gatlicrcd  together  in  His  name.  Wherever 
tlie  messengers  of  Jesus  Christ  go,  preaching  the  kingdom  of 
God,  even  to  the  farthest  and  most  desolate  parts  of  the  earth, 
where  human  beings  exist,  there  they  ever  find  Christ :  He  is 
not  only  in  them,  and  with  them,  but  He  is  in  and  among  all 
who  believe  on  Him  through  their  word. 

Let  all  the  angels  of  God  icorship  him]  The  apostle  recurs 
here  to  his  former  assertion,  that  Jesus  is  higher  than  the 
angels,  ver.  4.  that  He  is  none  of  those  who  can  be  called  or- 
dinary angels  or  messengers ;  but  one  of  tlie  most  extraordi- 
nary kind  ;  and  the  object  of  worship  to  all  the  angels  of  God. 
To  worship  any  creature  is  idolatry;  and  God  resents  idolatry 
more  than  any  other  evil.  Jesus  Christ  can  be  no  creature  : 
else  the  angels  who  worship  Him  must  be  guilty  of  idolatry; 
and  God  the  author  of  that  idolatry,  who  commanded  those 
angels  to  worship  Christ. 

There  has  been  some  difllculty  in  ascertaining  the  place 
from  which  the  apostle  quotes  these  words :  some  suppose 
Psa.  xcvii.  7.  ]Vorship  him,  all  ye  gods,  which  the  Sepiuagint 
translates  thus,  irpofrKwriaaTt  avTO)  TravTCi  aj.}-!:Xoi  avrov,  ll'or- 
ship  Him,  all  ye  His  angels :  but'  it  is  not  clear  that  the  Mes- 
siah is  intended  in  this  Psalm;  nor  are  the  words  precisely 
those  used  here  by  the  apostle.  Our  marginal  references  send 
us  with  great  propriety  to  the  Septu.agint  version  of  Deut. 
xxxii.  43.  where  the  passage  is  found  verbatim  et  literatim; 
but  there  is  nothing  answering  to  the  woi^ds  in  the  present 
Hebrew  text.  The  apostle  undoubtedly  quoted  the  Septua- 
gint,  which  had  then  been  for  more  than  three  hundred  years 
,a  version  of  the  highest  repute  among  the  Jews  :  and  it  is  very 
probable  that  the  copy  from  which  the  Seventy  translated, 
had  the  corresponding  words.  However  this  may  be,  they 
are  now  sanctioned  by  Divine  authority ;  and  as  the  verse 
contains  some  singular  additions,  T  will  set  it  down  iti  a  paral- 


CHAPTER  I.  must  worship  him. 

— ' s — 

7  And  '  of  the  angels  he  saith,  '  Who  maketh  his  angels  spi- 
rits, and  his  ministers  a  flame  of  fire. 

8  But  unto  the  Son  he  saith,  '  Thy  throne,  O  God,  is  for  ever 
and  ever  :  a  sceptre  of '  righteousness  is  the  sceptre  of  thy 
kingdom. 

p  D«u  33,4:!.  LXX.  P»».97.7.  I  Prt.3.22.— q  Or.  unto.-r  Pso.l(H.4.— «  Piiii.45. 
6,  7.— tCir.  righlnesa,  or  slrai^htneas. 

lei  column  with  that  of  our  own  version,  which  was  taken  im- 
mediately from  the  Hebrew  text;  premising  simply  this,  that 
it  is  the  last  verse  of  the  famous  prophetic  song  of  Moses, 
which  seems  to  point  out  the  advent  of  the  Messiah  to  dis- 
comfit His  enemies,  purify  the  land,  and  redeem  Israel  from 
all  his  iniquities. 


Deut.  xxxii.  43. 
from  the  Hebrew. 


joice  O  ye  nations  with  His 
people ; 

for  He  will  avenge  the  blood 
of  His  servants ; 
and  will  render  vengeance  to 
His  adversaries ;     .        .        . 


and    .        will  be  merciful 
to  His  land  and  to  His  people. 


Deut.  xxxii.  43. 
from  the  Septuagint. 
Rejoice  ye  heavens  together 
with  him ;  and  let  all  the  an- 
gels of  God  icorship  him.  Re- 
joice ye  Gentiles  with  his  peo- 
ple; and  let  the  childre7i  of 
God  be  strengthened  in  him; 
for  He  will  avenge  the  blood  of 
His  children :  He  will  avenge, 
and  will  repay  judgment  to 
His  adversaries;  and  those 
trho  hate  him  will  he  recom- 
pense; and  the  Lord  will 
purge  the  land  of  His  people. 


This  is  a  very  important  verso ;  and  to  it,  as  it  stands  in  the 
Septuagint,  St.  Paul  has  referred  once  before;  sec  Rom.  xv. 
10.  This  very  verse,  as  it  stands  now  in  the  Septuagint  thus 
referred  tobyan  inspired  writer,  shows  the  great  importaiiceof 
this  ancient  version ;  and  proves  the  necessity  of  itsbeingstudi- 
ed  and  well  understood  by  every  minister  of  Christ.  In  Rom. 
iii.  there  is  a  large  quotation  from  Psalm  xiv.  where  there  are 
six  whole  verecs  in  the  apostle's  quotation  which  are  not 
found  in  the  present  Hebrew  text,  but  are  preserved  in  the 
Septuagint!  How  strange  it  is  that  this  venerable  and  impor- 
tant version,  so  often  quoted  by  our  Lord  and  all  His  aposllea, 
should  be  so  generally  neglected,  and  so  little  known!  That 
the  common  people  should  be  ignorant  of  it,  is  not  to  be  won- 
dered at,  as  it  has  never  been  put  in  an  English  di-ess ;  but 
that  the  ministers  of  the  Gospel  should  be  unacquainted  with 
it  may  be  spoken  to  their  shame. 

7.  HTio  inaketh  hi.f  angels  spirits]  They  are  so  far  from 
being  superior  to  Christ,  that  they  are  not  called  God's  sons 
in  any  peculiar  sense;  but  His  servants,  as  tempests  and 
lightnings  are.  In  many  respects  they  may  have  been  made 
inferior  even  to  man  as  he  came  out  of  the  hands  of  his 
Maker,  for  he  was  made  in  the  image  and  likeness  of  God ; 
but  of  the  angels,  even  the  highest  order  of  them,  this  is  never 
spoken.  It  is  very  likely  that  the  apostle  refers  here  to  the 
opinions  of  the  Jews  relative  to  the  angels.  In  Pirkey  R. 
Julieser,  c.  4.  it  is  said,  "The  angels  which  were  created  the 
second  day,  when  they  minister  bel'ore  God,  vs  Sc  pB"J?J  be- 
comefire."  In  Shemoth  Rabba,  s.  25.  fol.  123.  it  is  said,  "God 
is  named  the  Lord  of  hosts,  because  with  His  angels  He  doth 
whatsoever  Ho  wills;  when  He  plensrs,  He  makes  them  sit 
down,  Judg.  vi.  11.  And  the  angel  of  the  Lord  came,  and  sat 
under  a  tree.  When  he  pleases.  He  causes  them  to  stand, 
Isa.  vi.  2.  'JVte  seraphim  stood.  Sometimes  Ho  makes  them 
like  women,  Zech.  v.  9.  .  Behold  there  came  tico  women,  and 
the  icind  was  in  their  wings.  Sometimes  He  makes  them 
like  me?!,  Gen.  xviii.  2.  And  lo,  three  men  stood  by  him. 
Sometimes  He  makes  them  spirits,  Psa.  civ.  4.  V\'ho  maketh 
his  angels  spirits.  Sometimes  He  makes  thsni  fire,  ibid. 
His  7ninisters  a  fame  of  fire." 

In  Ycdcnt  Simeoni,  par.  2.  fol.  11.  it  is  said,  "The  angel  an- 
swered Manoah ;  I  know  not  in  whose  image  I  am  made,  for 
God  changcth  us  every  hour:  sometimes  He  makes  us  jfre, 
sometimes  spirit,  sometimes  men,  and  at  other  times  angels." 
It  is  very  probable  that  those  who  are  termed  angels  are  not 
confined  to  any  specific  form  or  shape,  but  assume  various 
forms  and  appearances  according  to  the  nature  of  the  work 
on  which  they  are  employed»and  the  will  of  their  sovereign 
Employer.  This  seems  to  have  been  the  ancient  Jewish  doc- 
trine on  this  subject. 

8.  Tliy  throne, 0  God,  is  for  ever  and  ever]  If  this  be  said  of 
the  Son  of  God,  i.  e.  Jesus  Chri>^t ;  then  Jesus  Christ  must  be 
God;  and  indeed  the  design  of  the  apostle  is  to  prove  this. 
Tli/3  words  here  quoted  are  taken  from  Psa.  xlv.  (i,  7.  which 
the  ancient  Chaldee  paraphrast,  and  the  most  intelligent  rab- 
bins, refer  to  the  IMessiah.  On  the  third  verse  of  this  Psalm, 
Thou  art  fairer  than  the  children  of  men,  the  Targuin  says, 
"Thy  beauty,  Nn^irn  idya  malca  Meshicha,  O  king  Messiah, 
is  greater  than  the  children  of  men."  Eben  Ezra  says,"  This 
Psalm  speaks  of  David,  or  rather  of  his  Son  the  Messiah,  tor 
this  is  His  name,  Ezek.  xxxiv.  24.  And  David  thy  servant 
shall  be  a  prince  over  them  for  ever."  Other  rabbins  confirm 
this  opinion. 

This  verse  is  very  properly  considered  a  proof,  aryl  indeed 
a  strong  one,  of  the  Divinity  of  Christ ;  but  some  late  versions 
of  the  NewTesfament  have  endeavoured  to  avoid  the  evidence 
of  this  proof,  by  translating  tlie  words  thus,  God  is  thy  throne 
for  ever  and  ec'er :  and,  if  this  version  be  correct,  it  is  certain 
the  text  can  be  no  proof  of  the  doctrine.  Mr.  Wakefield  vin- 
351 


Jesus  Is  anointed  with 


HEBREWS. 


the  oil  of  gladness. 


9  "  Thou  hast  lovnd  rishtcoiisness;,  and  hated  iniquity  :  there- 
fore God,  even  thy  God,  v  hath  anointed  tliee  with  the  oil  of 
gladness  above  thv  fellows. 

10  And,  «  Thou, 'Lord,  in  the  beginning  hast  laid  the  founda- 
tion of  the  earth ;  and  the  heavens  are  the  works  of  thine  hands. 

11  ^Theyshall  perish  ;  but  thou  remainest:  and  they  all  shall 
wa.t  old  as  doth  a  garment ; 

uPsrv.lriw.— visa  61,1.  Art 
M.-«iai.;i5.  SPet.:<.7,  10.  Re 
liO.42.  CI..  10. 12.   Ver.3. 


dicates  this  translation  at  largo  in  his  Ilistori/ of  Opinions  ; 
and  h  Ocog  being  the  nominative  case,  is  supposed  to  be  a 
sufficient  justification  of  this  version.  In  answer  to  this,  it 
may  be  stated,  that  the  nominative  case  is  often  used  for  the 
vocative,  pnrticularly  by  the  Attics ;  and  tlie  whole  scope  of 
the  place  requires  it  slionld  be  so  used  here;  and  with  due 
deference  to  all  of  a  contrary  opinion,  the  original  Hebrew 
CMTiiitbe  consistently  translated  any  other  way,  DTi'jN  Indd 
"tyi  CsS^j;  kisaca  E!oltiin  dam  vaM,  TItij  throne,  O  God,  is 
*'or  ever,  and  to  eterniti/.  It  is  in  both  worlds;  and  extends 
over  all  time  ;  and  will  exist  through  all  endless  dnration.  To 
this  our  Lord  seems  to  refer,Matt.  x.wiii.lS.  AU  powerisgiven 
unto  me,  both  in  heaven  and  earth.  I\Iy  tfirone,  i.  e.  my 
dominion,  extends  from  the  creation  to  the  consummation  of 
all  things.  These  I  have  made,  and  these  I  uphold;  and  from 
the  end  of  the  world,  throughout  eternity,  I  shall  have  the 
same  glory,  sovereign  unlimited  power  and  authority,  wliich 
I  had  witli  the  Father  before  the  world  began,  John  xvii.  5.  I 
may  add,  that  none  of  the  ancient  Versions  has  understood  it 
in  the  way  contended  for  by  those  who  deny  tiic  Godhead  of 
Christ,  either  in  the  Psalm  from  which  it  is  taken,  or  in  this 
place  where  it  is  quoted.  Aquila  translates  irs^n^S  Elohim, 
by  Qee,  O  God,  in  the  vocative  case ;  and  the  Arabic  adds  the 
sign  of  the  vocatife  ';  ya ;  reading  tlie  place  thus  :  c^-j^ 
,i,.i'f  <>j]  cJI  sai  t>  korsee  yallaho  ila  abadilahada,  the  same 
as  in  oiu'  Version.  And  even  allowing  that  o  Gss.j  here  is  to 
be  used  as  the  nominative  case,  it  will  not  make  the  sense 
contended  for,  without  .adding  £r'  to  it,  a  reading  vvhich  is  not 
countenanced  by  any  Version,  nor  by  any  MS.  yet  discovered. 
Wiclif,  Coverdale,  and  others,  understood  it  as  the  nomina- 
tive, and  translated  it  so ;  and  yet  it  is  evident  that  this  nomi- 
native has  the  power  of  the  vocative  ;   fov.'i'OtljC  tO  X])t  fiQX\.Z 

eSolr  tiji  troonc  into  t|)C  toorlti  of  teorlU:  a  ccvlic  of 

Cqufte  tljC  QCVtlC  of  t1jl  reitmc  l  give  tins,  pointing  and 
all,  as  it  stands  in  my  old  'Slri.  Bible.  Wiclif  is  nearly  the  same, 
but  is  evidently  of  a  more  modern  cast ;  but  tO  X\}Z  .'SOUe  fcC 

.sefti),  CSfoU  tlji)  tronc  fs  into  tijc  toovlti  of  toorllr,  a 
jjijerU  of  cqujt^  is  tlie  flljcVO  of  tlii  rctonte.    Coverdaie 

translates  it  thus.  But  unto  the  sonne  lie  sayeth :  God,  lid 
seate  enduretk  for  ever  and  ever :  the  cepter  of  Ihi  kyngdome 
is  a  right  cepter.  Tindal  and  others  follow  in  the  same  way, 
all  reading  it  in  the  nominative  case,  with  the  force  of  the 
vocative  ;  for  none  of  them  has  inserted  the  word  £r',  is,  be- 
cause not  authorized  by  the  original :  a  word  which  tlic  oppo- 
sers  of  the  Divinity  of  our  Lord  are  obliged  to  beg,  in  order 
to  support  their  interpretation.  S'ee  some  farther  criticisms 
on  this  at  the  end  of  this  chapter. 

A  sceptre  ofrig/iteousness]  Tlie  sceptre,  which  was  a  sort 
of  stafl",  or  iastrrment  of  various  forms,  was  the  ensign  of 
government,  and  is  here  used  for  government  itself.  This  the 
ancient  .loAvish  writers  understand  also  of  the  Messiah. 

9.  Thou  hast  loved  righteousness]  This  is  the  character- 
istic of  a  just  governor  :  lie  abhors  and  suppresses  iniquity  ; 
He  countenances  and  supports  righteousness  and  truth. 

1'lierefore  God,  even  tliij  God]  The  original  6ia  tovto  cxP"^- 
ce  6  Qeof,  0  Qcos  (^ov,  may  be  thus  translated,  Therefore,  OCiod, 
tliy  God  hath  anointed  thee.  The  form  of  speech  is  nearly 
the  same  with  that  in  the  preceding  verse  :  but  the  sense  is 
Ruffieiently  clear,  if  we  read,  Therefore  God,  thy  God  hath 
anointed  thee,  &c. 

With  the  oil  of  gladness]  Wo  have  often  had  occasion  to 
remark  that,  anciently,  kings,  priests,  and  prophets,  were 
consecrated  to  their  several  offices  by  anointing ;  and  that  this 
signified  the  gifts  and  influences«of  the  Divine  !?pirit.  Christ, 
ft  Xpirofj  signifies  The  anointed  One;  the  same  as  the  He- 
brew Messias  ;  and  He  is  here  said  to  be  anointed  with  tlie  oil 
of  gladness  above  his  fellotcs.  None  was  ever  constituted 
]}ropket,  priest,  and  king,  but  Himself;  some  were  kings 
only,  prophets  only,  and  priests  only  ;  others  were  kings  and 
priests;  or  priests  and  prophets;  or  kings  and  propliets;  but 
none  had  ever  the  three  offices  in  bis  own  person,  but  Jesus 
Christ;  and  none  but  Himself  can  be  a  King  over  the  uni- 
verse, a  Prophet  to  all  intelligent  beings,  and  a  Priest  to  the 
whole  human  race.  Thus  He  is  infinitely  exalted  beyond  his 
felloivs ;  all  that  had  over  borne  the  regal,  prophetic,  or  sa- 
cerdotal offices. 

Some  think  that  the  word  jactoxovs,  fellows,  refers  to  be- 
lievers who  ai-e  made  partakers  of  the  same  Spirit,  but  can- 
not have  its  infinite  plenitude.  The  first  sense  seems  the  best. 
Gladness,is  used  to  express  the  festivities  which  took  place 
on  the  inauguration  of  kings,  &c. 

10.  And  thou.  Lord]  This  is  an  address  to  the  Son,  as  the 
Creator,  see  ver.  2.  for  this  is  implied  in  laying  the  founda- 
tions of  the  eaitli.  The  heavens  being  the  woik  of  His  hands, 
points  out  his  infinite  wisdom  and  skill. 

Jl.  7'hcy  shall  perish]    Permanently  fixed  as  they  seem  to 
352 


12  And  as  a  vesture  shall  thou  fold  them  up,  and  they  shall 
be  changed  :  but  thou  art  the  same,  and  thy  years  shall  not 
fail. 

1.3  But  to  which  of  the  angels  said  he  at  any  time,  ^  Sit  on  my 
right  hand,  until  I  make  thine  enemies  thy  footstool? 

14  =■•  Are  they  not  all  ministering  spirits,  sent  forth  to  minister 
for  them  who  shall  be  "  heii-s  of  salvation  7 

■z  Gen.  W.ie.^  3^.1,  3,24  P3J.34.7.a  01.11. &  IM.av  CI.  Dmi. 3.28.51;  7.10.  &  10.11. 
Matt.lJJ.IO.     Luke  1.19.&.-19,13.     Acls  1:3.7,  &c.&  27.03.— aRoin. 8. 17.     Titus  3.?. 


be,  a  time  shall  come  when  they  shall  be  dissolved;  and  after- 
ward a  new  heavens  and  a  new  earth  be  formed,  in  which 
righteousness  alone  shall  dwell. — See  2  Pet.  iii.  10—13. 

Shall  wax  old  as  doth  a  garment]  As  a  garment,  by  Ions 
using,  becomes  unfit  to  bo  longer  used,  so  shall  all  visible 
things;  they  shall  wear  old,  and  wear  out ;  and  hence  the 
necessity  of  their  being  renewed.  It  is  remarkable  that  our 
word  world  is  a  contraction  of  loear  old ;  a  term  by  which 
our  ancestors  expressed  the  sentiment  contained  in  this  verse. 
That  the  word  was  thus  compounded,  and  that  it  had  thi.s 
s«nse  in  our  language,  may  be  proved  from  the  most  compe- 
tent and  indisputable  witnesses.  It  w.is  formerly  written 
j'eojiolb,  weorold,  and  pejielb,  ^cereld.  This  etymology  is  finely 
alluded  to  by  our  excellent  poet  Spenser,  when  describing 
tlie  primitive  age  of  innocence,  succeeded  by  the  age  of  de- 
pravity :— 

"The  lion  there  did  with  the  lambe  consort, 
And  eke  the  dove  sat  by  tlie  faulcon's  side  ; 
IVc  each  of  other  feared  fraude  or  tort, 
But  did  in  safe  security  abide, 
Withouten  perill  of  the  stronger  pride  : 
But  when  the  wop.ld  tvo.ve  old,  it  vvoxe  warre  old, 
Whereof  it  liighl,  and  having  shortly  tride 
The  trains  of  wit,  in  wickednesse  woxe  bold. 
And  dared  of  all  sinnes,  the  secrets  to  unfold.-' 
Even  the  heathen  poets  are  full  of  such  allusions. — See  Ho- 
race, C'arni.  lib.  iii.  od.  6.  Virgil,  Ma.  viii.  ver.  321. 

Thou  remainest]  Instead  of  Stajxevets,  some  good  MSS.  read 
iiaiitvcXi,  the  first  without  the  circuinlle.x,  being  the  present 
tense  of  the  indicative  mood  :  the  latter  with  the  circumflex 
being  the  future — thou  shall  remain.  The  diflerence  between 
these  two  readings  is  of  little  importance. 

V2.  And  they  shall  be  changed]  ISot  destroyed  ultimately, 
or  aymihilated.     They  shall  be  changed  and  renewed. 

But  thou  art  the  same]  These  words  can  be  said  of  no  be- 
ing but  God  :  all  others  are  changeable  or  perishable,  because 
temporal ;  only  that  which  is  eternal  can  continue  essential- 
ly, and,  speaking  after  tlie  manner  of  meajformally  the  same. 
niy  years  shall  not  fail]  There  is  in  the  Divine  duration, 
no  circle  to  be  run,  no  space  lo  be  measured,  no  time  to  be 
reckoned.     All  is  eternity — infinite  and  onward. 

l.j.  But  to  which  of  the  angels]  We  have  already  seen, 
from  the  opinions  and  concessions  of  the  Jews,  that  if  Jesua 
Christ  could  be  proved  to  be  greater  than  the  angels,  it  would 
necessarily  follow  tliat  He  was  God  :  and  this  the  apostle 
does  most  amply  prove,  by  these  various  quotations  from  their 
own  Scriptures  :  for  lie  shows  that  while  He  is  the  supreme 
and  absolute  Sovereign,  tlicy  are  no  more  than  His  inessen- 
gers  and  servants :  and  servants  even  to  His  servants,  i.  e. 
to  mankind. 

14.  Are  they  not  all  ministering  spirits]  That  is,  they  are 
all  ministering  spirits;  for  tiie  Hebrews  often  express  the 
strongest  affirmativcby  an  interrogation. 

All  the  angels,  even  those  of  the  highest  order,  are  employed 
by  their  Creator  to  serve  tliose  who  believe  in  Christ  .iesns. 
What  these  services  are,  and  how  performed,  it  would  be  im- 
possible to  state.  IMuoh  has  been  wi'itten  on  the  subject, 
partly  founded  on  Scripture,  and  partly  on  corijectnre.  They 
are,  no  doubt,  constantly  eiilployed  in  averting  evil  and  pro- 
curing good.  If  God  help  man  by  man,  we  need  not  wonder 
that  He  helps  man  by  angels.  We  know  that  He  needs  none 
of  those  helps,  for  He  can  do  all  things  Himself;  yet  it  seems 
agrecaljle  to  His  infinite  wisdom  and  goodness  to  use  them. 
This  is  part  of  the  economy  of  God  in  the  government  of  the 
woidd,  and  of  the  church  ;  and  a  part,  no  doubt,  essential  to 
the  hannony  and  perfection  of  the  whole.  The  reader  may 
see  a  very  sensible  discourse  on  this  text,  in  Vol.  IX.  page  337. 
of  the  Reverend  John  Wesley's  Works,  edit.  1811.  Dr.  Owen 
treats  the  subject  at  large  in  "liis  comment  on  this  verse.  Vol. 
HI.  page  141.  edit.  8vo.  which  is  just  now  brought  to  my 
hand ;  and  which  appears  to  be  a  very  learned,  judicious,  and 
important  work,  but  by  far  too  diffuse.  In  it,  the  words  of  God 
are"  drowned  in  the  sayings  of  man. 

TheGodhead  of  Chi'istis  a  subject  of  such  great  importance, 
both  to  the  faith  and  hope  of  a  Christian  ;  that  I  feel  it  neces- 
sary to  bring  it  full  into  view,  wherever  it  is  referred  to  in 
the  .Sacred  Writings.  It  is  a  prominent  article  in  the  apostle's 
creed,  and  should  be  so  in  ours.  That  this  doctrine  cannot  be 
established  on  ver.  8.  lias  been  the  assertion  of  many.  To 
what  I  have  already  said  on  this  verse,  I  beg  leave  to  subjoin 
the  following  criticisms  of  a  learned  friend,  who  has  made 
this  subject  his  peculiar  study  : — 

BRIEF  RFM.\RKS  ON  HEBREWS, 
chap.  i.  ver.  8.     'O  Gponos  <tov,  o  Gioj,  tig  r*;  aiwva;. 
'• }.  It  hath  ever  been  the  opinion  of  the  most  sound  divines, 
that  these  words,  which  are  extracted  from  the  15th  Psaliu 


Observations  on  the 


are  addressed  by  Ood  Ihe  Father  unto  God  the  Son.  Our 
translators  have  accordingly  rendered  tlie  passage  thus:  "Thy 
rhrone,  O  God,  is  for  ever."  Tliose  who  deny  the  divinity  of 
Christ,  being  eager  to  ^ct  rid  of  such  a  testimony  against  thein- 
Belves,  contend  that  o  Qcoi  is  licre  the  nominative,  and  tliot 
the  meaning  is,  "God  is  thy  throne  for  ev^r."  Now,  it  is 
somewhat  strange,  that  none  of  them  has  liad  critical  acumen 
enough  to  discover,  that  the  words  cannot  possibly  admit  of 
this  signification.  It  is  a  rule  in  the  Greek  language,  that 
when  a  substantive  noun  is  tlio  subject  of  a  sentence,  and 
sometliing  is  predicated  of  it ;  the  article,  if  used  at  all,  is  pre- 
fixed to  the  subject,  but  omitted  before  tlie  predicate.  The 
Greek  translators  ot  the  Old,  and  the  author.^  of  the  New  Tes- 
tament, write  agreeably  to  this  rule.  I  sliall  first  give  .some 
examples  from  the  latter  : 

Qeoi  rjv  h  Ki>yni.—"T[\e  Word  was  God."  John  i.  1.  'O 
Ao)'of  aapl  tjiviro.— '=Tlio  Word  became  flesh."    John  i.  14 

0  Btoi  ayann  £ri.— "  God  is  love."  1  John  iv.  S.  'O  etof 
0(JS  trt.~"  God  is  light."  I  John  1.  5. 

If  we  examine  the  Sepiuagint  Version  of  the  Psalms,  we 
shall  find,  that  in  such  iasiance.s  the  author  sometimes  places 
the  article  before  tt>e  subject,  but  that  his  usual  mode  is,  to 
omit  it  altogether.     A  few  examples  will  suffice  :— 

'O  Qcos  fijttov  KaTwivyq  Kai  Juva/uj. — "  God  is  our  refuse 
and  strength."  Psa.  xlvi.  1.  Kvptui  /3oi]lius  w«.— "The  Lordls 
my  helper."  Psa.  x.wiii.  7.  Kvmuf  r^/Jtw/ia  ,<«,  xat  Karadivyi] 
/'"■.—  /'le  Lord  is  my  firm  support,  and  niv  refuge."  Psa. 
xviii.  2.  ecof  iicyai  Kymoi.— "The  Lord  is  a  great  God." 
Psa.  xcv.  3. 

We  see  what  is  the  established  phraseology  of  the  Septua- 
gint,  when  a  substantive  noun  has  something  predicated  of  it 
m  the  sanui  sentence.  Hurely,  then,  we  may  be  convinced, 
that  if  in  Psa.  xlv.  ver.  G.  the  meaning  which  they  wliodeny 
our  I,orJ's  Divinity  affi.x:,  liad  been  intended,  it  would  rather 
liave  boon  written  Opovu;  an,  b  0eui,  or  doofag  en,  Oeoi  This 
our  conviction  will,  if  possible,  be  increased,  when  we  exa- 
iniiie  tlie  very  iiCit  clause  of  tliis  sentence  ;  where  we  shall 
Iind,  that  the  article  is  prefixed  to  the  subject,  butjjmitted  be- 
fore tlio  predicate.  9 

P»/iJ;f  cvlJvTriro;  ,',  pa,3ios  r/jf  yJajriAnaj  <7(/.— "The  sccntre 
ol  thy  kingdom  is  n  sceptre  of  rectitude." 

'  Hut  it  may  be  doubted,  whether  Oco?  witli  the  article  af- 

h.xed  be  ever  used  in  the  vocative  case.'     Your  doubt  will  be 

/solved  by  reading  tlie  following  examples,  which  are  taken 

r,     P,''"''"'"-""°"^'>'  *''"°'"  ""=  ^cptuagint,  but  all  of  them  from 
the  Psalins. 

Kpivov  avra;,  b  etof.—"' Judge  them,  O  God."  Psa.  v.  10 
O  etof,  0  Oeos  pti.-"0  God.  my  God."  Psa.  .xxii.  1.  Toi 
V/nAM.  b  ei-'H  /,6-.— "  Unto  thee  will  I  sing,  O  my  God."  Psa 
J>*'''i  I.  „^^^'^'^  "^t  0  ©ff  fju.—"l  will  exalt  thee,  O  my 
<.od."  Psa.  cxlv.  1.  Kvpu,  b  Otoj  ««.-"0  Lord,  iny  God." 
Psa.  CIV.  1.  I  1     J 

1  have  now  removed  the  only  objection  which  can,  I  think 
be  started.  It  remains,  that  the  Son  of  Mary  is  here  addressed 
as  the  God,  whose  thnme  endures  for  ever. 

If  you  should  meet  with  any  passage  in  the  Psalms,  where 
a  suOstantive  noun  has  a  predicate  in  the  same  sentence,  and 
(he  nrtic-le  is  prefixed  '.o  both  ;  then,  indeed,  inv  argument  will 
l)e good  for  nothing.  I  know  that  a  «)o/iou?j  so'metimes occurs 
with  tlie  article  prefixed  to  its  predicate  ;  but  I  speak  only  of 
7ioutis  suhstantii-e."  if  g   Bqyd. 

The  preceding  remarks  are  original,  and  will  be  duly  re- 
spected by  every  scholar. 

2.  I  have  showed  my  reasons  in  the  note  on  Luke  i.  35.  why 
1  cannot  close  in  with  the  common  view  of  what  is  called  the 
'-fannl  So}is/npof  Christ.     I  am  inclined  to  think  that  from 
this  lcn<--t  Artanism  had  its  origin.     I  shall  here  produce  my 
authority  for  this  opinion.     Arius,  the  father  of  what  is  called 
Ananisin,  and  who  fioiirished  in  A.  1).  300.  was  a  presbyter  of 
ilio  church  of  Alexandria,  a  man  of  great  learnin"  and  elo- 
quence; and  of  deeply  mortified  manners;  and  he  continued 
to  edify  the  church  by  his  teaching  and  example  till  the  cir- 
rumstancc  look  place  which  produced  that  unhappy  chano-o 
in  his  religious  sontiment.s,  which  afterward-  "-ave  rise  to  so 
much  distraction  and  division  in  the  Christian  church     The 
■  ircumstaiice  to  which  I  refer  is  related  by  Socrates  Scholas- 
ticus,  in  his  Supplement  to  the  History  of  Eusebius,  lib.  i  c  5 
and  is  in  substance  as  follows :— Alexander  having  succeeded 
Achillas  in  the  bishopric  of  Alexandria,  sclf-confidently  nhilo- 
Kophizmg  one  day  in  the  presence  of  his  presbyters  and  the 
rest  of  lus  clergy  concerning  the  Holy  Trinity,  among  other 
things  asserted  that  there  was  a  Monad  in  the  triad,  ibi\oTiuo. 
npov  nrpi  Tr)i  ayia;  ToiaM,  ci'  Tpisi^i    Momda   arai    <4cXo- 
no<pfa,v  eScoXoyn     What  he  said  on  the  derived  nature  oreter- 
■na   Sonship  of  Christ  is  not  related.     Ariiis,  one  of  his  pres- 
byters, a  man  of  considerable  skill  in  the  science  of  logic,  !,...no 
ZlitClfV  ^■^\  ^"'^''<r"<ni  \eaxvi,  supposing  that  the  bishop 
wh^'lpniiH,'!'"'°''""  "'*=  '^"°""^''  "f  ••^alH'llii's-,  the  Libyan, 
iTe  TrInhvVih  P^^f^^'^ty  "^  ''^^  «"Jlioad,  and  consequently 
nt  J,^'""y>>  sharply  opposed  the  bishop,  arguing  tliiis  :  "If 
I^^inn  i^^nfT°'  ''"^  '*°"'  '^«whowas  thus  begotten  had  a 
&  WM  a  ,im'  "'^t"«  ^""^'  ^"'"'  "»^  '"  '«  "^^^nUesl,  that 
fH^re  was  a  tune  in  which  the  Son  was  not.     Wlience  it  ne- 

«tfnot"'^°Tbr'  *"f  "t 'i-.f'i3  subsistence  from  w^  t  e.x- 
^V  o?  wh  Jh  ^.  '°'',''''  ''"?"'^  tSocrates  quotes  are  the  follow- 
entidL m«  wM  In''''-''^..'\'''rT'^'°^°  ^  translation  as  the  differ- 
ent idioms  will  allow  :  E.  b  Rarm  tycwnot  rov  '\iov,  apyriv 
"A'f   KOt  t<  rovrn  fr,\r„,  rri  ^i,  hrc-^vK 


CHAPTER  I. 


nirinit'j  qf  ChriA 


Vol.  VI, 


>?»•  0  vioi-  aKaKovdei  re  c(  avayKtu,  tf  ovk  o.rw^  tvt.i-  avTO> 
rnt'  v-oaraaiv.  Now,  it  does  not  appear  that  this  hud  been 
previously  the  doctrine  of  Arius  ;  but  that  it  wa^j  the  con»c- 
ywejice  which  he  logically  drew  from  the  doctrine  laid  down 
by  the  bishop  :  and  although  Socrates  does  not  tell  us  what  the 
bishop  stilted,  yet,  from  the  cuni:luiions  drawn,  we  may  ut 
once  see  what  the  jjremites  were  ;  and  these  must  have  been 
some  incautious  assertions  couceraiiig  the  Slonship  of  tliu 
Uivute  natuie  of  Chri.st :  and  I  have  shown  elsewhere  tliat 
those  are  fair  deductions  from  such  premise;.  "  lUit  is  m)t 
God  called  Fatlier  ;  and  Father  of  ,mr  I^rd  Jesus  Christ )" 
Mast  certainly.  That  God  graciously  assumes  the  name  of 
tat/.er,  and  acts  in  that  character  towards  mankind,  the  whole 
scripture  proves  :  and  that  the  title  i.s  given  to  Him  as  signi- 
l^iig  Aul/wr  Cause,  Fountain,  and  Cieutor,  is  also  suffi. 
cien  ly  manifest  from  the  same  Scriptures.  In  lliis  sense  Ho 
IS  said  to  be  the  /V.//,er./Mc  nun,^l\,  xxxviii.  28  and  henc° 

kn,e'p  ,f  "^'  f '  "  "1  ^"""'  "-f  'J'"'"'  "-^h.  xii.  9.  and  Ha 
s  the  Father  of  men,  becau.se  He  created  them:  and  Adam, 
t^ie  firs  man  is  particularly  called  His  ..on,  I.nke  Ui  3V 
But  He  IS  the  Fatherof  the  humar,  nature  of  our  blessed  ord' 
m  a  peculiar  sense,  because  by  His  energy  this  was  produced 
in  the  womb  of  the  virgin,  Luke  i.  3r,.  77,e  I/oli/  Cilost  shall 
come  upon  thee,  and  the  poicer  of  the  llishesl  shall  oversha. 
doic  thee;  therefoiie  also  tliat  Hoi.v  Thing  which  shall  dc 
BORN  OF  THEE  shall  be  Called  THE  .So.N  OF  GoD.  It  is  in  cmse 
quencc  of  this  that  our  blessed  Lord  is  so  frequently  termed 
he  Sun  of  God,  and  that  (Jud  is  called  HU  hthtr  Hut  I 
kiiow  not  any  Scripture,  fairly  interpreted,  that  states  the 
Divine  nature  o[ OUT  Lord  to  be  begotten  of  God,  or  to  be  tlia 
,',  '^  r  ,  •  r^'!'"  '^'"*  '  ^'-"'-'  'f  P^-^sible,  tr>a  He  could  be  U- 
gotten  of  tha  Fatlier,  in  this  sense,  and  be  eternal;  and  if  not 
eternal,  he  is  not  God.  But  numberless  .scriptures  give  Him 
every  attribute  of  Godhead  :  His  own  works  demonstrate  it; 
mid  the  whole  scheme  of  salvation  requires  this.  I  hone  1 
may  say  that  I  have  demonstrated  Hls  supreme,  absolute,  and 
unoriginated  Godliead,  both  in  my  note  on  Coloss  i  16  17 
and  in  my  Discourse  on  Sa/vation  by  faith.  And  havin<^ 
.seen  that  the  doctrine  of  the  eternal  Sonship  produced  Jr.'^ 
ayiism,  and  Arianisni  produced  .Sociiiianism,  and  Socinianism 
produces  a  kind  of  g-e/ier«/  infidelity,  or  disrespect  to  the  Sa- 
cred  Writings,  so  that  several  paits  of  them  are  rejected  aa 
being  uncanonical,  and  the  inspiration  of  a  major  part  of  tlio 
Nevv  Testament  strongly  suspected  ;  I  find  it  necessary  to  b« 
doubly  on  my  watch  to  avoid  every  thing  tliat  may,  even  in 
the  remotest  way,  tend  to  so  deplorable  a  catastroiihe 

It  may  be  said,  "Is  not  God  called  the  sternal  Father!  And 
If  so  there  can  be  no  eternal  Father,  if  tliere  be  no  eternal 
Son.  I  answer,  God  is  not  called  in  any  part  of  Scripture,  .-w 
tar  as  I  can  recollect,  either  tlie  eternal  or  ecerlaslin/ Father 
in  reference  to  our  ble.<;sed  I,ord  ;  nor  indeed  in  rcferciiee  t '. 
tiny  thing  else:  but  this  very  title,  .strange  to  tell,  is  given  I,. 
Jesus  Christ  himself;  His  name  shall  be  called  the  ev-khlast- 
iNG  Father,  Isa  ix.6.  and  we  may  on  this  account,  with  mor.> 
propriety,  look  ior 'M  eternal  filiation  proceeding  from  Him 
than  from  any  other  Person  of  the  most  Holy  Trinity. 

the  Godhead  before  the  incanialion  ?"  I  answer,  that  a  7V/. 
■•"til  of  Persons  an^e-^TS  to  mc  to  belong  essentially  to  tho 
Eternal  Godliead  neither  of  which  wa:.  before,  after; ov  pro. 
duced  from,  anotlier;  and  of  this  tlie  Old'Testament  is  full  • 
but  the  distinction  was  not  fully  evident  till  the  imvirnation  • 
and  particu  arly  till  the  baptism  in  .Jordan,  when  on  Ifim,  i, 
whom  dwell  all  the  fulness  of  the  (iodhcad,  the  Unly  G/lost 
descended,  in  a  bodily  shape,  like  a  dove:  and  a  voice  from 
heaven  proclaimed  that  baptized  Person  G.ul's  beloved  Son  ' 
in  which  transaction  there  v.'ere  three  Persons  occupyin.^ 
f-'inct  places;  as  the  P^, -6.0,1  of  Christ  in  the  jcafer/thS 
//oty  Spirit  in  a  bodily  shape ;  and  tlio  roice  from  heaven. 
.sufliciently  prove  ;  and  to  each  of  these  Persons  various  serin' 
tures  give  all  the  essential  attributes  of  God 

On  the  doctrine  of  the  eternal  Sonship  of  the  Divine  nature 
™elf  '  'i°,"'"u-'"  ""^  P'i^'I^'Se  of  conversing  with  the  late 
reverend  John  Wesley,  about  three  years  befSre  his  death: 
he  read,  frorn  a  book  in  which  I  had  written  it,  the  argument 
dgamst^thiB  doctrine,  wliich  now  stands  in  the  note  on  Luke 
.  Jo.     He  did  not  attempt  to  reply  to  it ;  but  allowed  that,  on 
the  ground  on  whicli  I  had  taken  it,  tlie  argument  was  con- 
clusive. 1  observed,  that  the  proper  essential  Divinity  of  Jesus 
Christ  appeared  to  me  to  be  so  absolutely  necessary  to  tho 
whole  Christian  scheme,  and  to  the  failh  both  of  penitent  sin- 
ners and  saints,  that  it  was  of  the  utmost  impoi  tancc  to  set  it 
in  the  clearest  and  strongest  point  of  view  :  and  that,  with  my 
preserit  light,  I  could  not  credit  it,  if  I  must  receive  the  cooi- 
mon  doctrine  of  tlic   Sonsbip  of  the  Divine  nature  of  out 
J.0UI.     lie  mrntioned  two  eminent  divines  who  were  of  tha 
same  opinion  ;  and  added,  that  the  eternal  Sonship  of  Christ 
had  been  a  doctrine  very  generally  received  in  the  Christian 
Church  :  and  he  believed  no  one  had  ever  exprefised  it  betttr 
than  his  brother  Samuel  had  done  in  the  following  lines  :— 
"  From  Thee  in  one  eternal  7iotr, 
Tliy  Son,  Thy  ollspring  flow'd  ; 
And  everlasting  Father  tliou. 
As  everlasting  God." 
He  added  not  one  word  more  on  tlic  subject,  nor  ever  after 

ut"  t"ifnl'.V^ '""'  1"°"'^'^  ^'f'"  "'^'  ''-^  '"^  '^«»v  interviews 
But  It  is  necessary  to  mention  his  own  note  on  the  text,  that 
!!dsg.--on  rise  to  those  ob-crv.^tipns  ;  \viiij:h  sho.vs  thathalieW 
353 


We  should  giro  earnest  heed 


Die  doctrine  as  comiuoiily  receiveJ,  wlien  he  wrote  that  note: 
it  is  as  follows— 

"  Thou  art  my  Son]  God  of  (Joil,  Light  of  Light.  This  day 
have  I  liegotlcii  Thee:  I  have  begotten  Thee  from  eternity, 
which,  by  its  unalterable  permanency  of  duration,  is  one  con- 
tinued unsnccessive  day."  Leaving  tlie  point  in  dispute  out 
of  the  question,  this  is  most  beautifully  expressed  ;  and  I  know 
not  that  tliis  jjreat  man  ever  altered  his  views  on  this  subject. 
However  necessary  this  view  of  the  subject  may  appear  to 
me,  I  do  not  presume  to  say  that  others,  in  order  to  be  saved, 
must  view  it  in  the  same  light :  I  have  both  opinions  to  tlic 
judgment  of  the  reader;  for  on  such  a  point,  it  is  necessary 
that  every  man  should  be  clear  in  hi.s  own  mind,  and  salisticd 
in  his  own  con.science.     Any  opinion  of  mine,  my  readers  are 


HEBREWS.  to  the  things  we  have  heard. 

at  perfect  liberty  to  receive  or  reject.  I  never  claimed  infal- 
libility ;  I  say  witli  (^t.  Aiigustin,  En  ai  e  possinn  ;  'lartticun 
esse  nolo. 

Refined  Arians,  with  some  of  whom  I  am  personally  ac- 
quainted, are  (juite  willing  to  receive  all  that  can  be  said  of 
the  dignity  and  glory  of  Christ's  nature,  proTided  we  admit 
the  doctrine  of  the  eternal  Sonship,  and  omit  the  word  unoii- 
ginated,  which  I  have  used  in  my  demonstration  of  the  God- 
head of  the  Saviour  of  men  :  but,  as  far  as  it  respects  myself, 
I  can  neitlier  admit  the  one,  nor  oinil  the  other.  The  proper 
essential  Godhead  of  Christ  lies  deep  at  the  foundation  of  my 
Christian  creed  ;  and  I  must  sacrifice  ten  thousand  forms  of 
speech  ratlier  tluui  sacrifice  the  thing.  My  opinion  has  not 
been  formed  on  slight  examination. 


CHAPTER  II. 

Tlie  use  uc  should  make  of  the  preceding  doctrine,  and  the  danger  of  neglecting  this  great  salrntion,  1—4.  The  future, 
world  is  not  put  in  sulijection  to  the  angels ;  Imt  all  is  under  the  authority  of  Christ,  5—8.  Jesus  has  tasted  death  fur 
even/  man,  9.  Nor  could  He  accomplish  man's  redemption  vilhout  being  incarnated  and  icit/iout  dying ;  try  which  he 
destroys  the  devil,  and  delivers  all  that  believe  on  Him  from  the  fenr'of  death  and  s/nritual  tmndage,  lU — 15.  Christ 
look  nut  upon  him  the  nature  of  angels,  but  the  nature  of  Abniltam,  tliat  He  might  die,  and  make  reconciliation  for  the 
sins  of  the  ]jeoi)le,  16—18.     [A.  M.  cir.  4007.     A.  U.  cir.  63.     An.  Olymp.  cir.  CCX.  3.     A.  U.  C.  cir.  816.] 

4  =  God  also  bearing  them  witness,  h  both  with  signs  and  won- 


TIIEKEFORE  we  ought  to  give  the  more  earnest  heed  to' 
the  tilings  which  we  have  heard,  lest  at  any  time  we 
slwwld  "■  let  them  slip. 

2  For  if  the  word  ^  spoken  by  angels  was  steadfast,  and 
■^  every  transgression  and  disobedience  received  a  just  recom- 
pense of  reward  ; 

3  <i  How  shall  we  escape,  if  we  neglect  so  gi-eat  salvation  ; 
'which  at  the  first  began  to  be  spolicn  by  tlie  Lord,  and  was 
<  confirmed  nnto  us  by  them  that  heard  /lim  ; 

II  Or.  run  out  Bs  leaking  ve»sels.—b  Dent  33.?.  Poa.CS.l7.  Ar.ls  7.r>".  Gal. U,  ID  — 
c  Numh.l5.L1l  at.  I)eul,4.3.&  H.a,  5,  12.&  W.i.U— .ICli.lO  5H,  ai.&,  12.a.").— c  Malt. 
4.17.  Mark  I.  H.  Ch,  1. 2.-f  Luke  l.:i.—s  Mark  16,211,  Am  U.S.fc  19.  II.    Rom. 15. 


NOTES.— Verse  1.  Therefore]  Because  God  has  spoken  to 
ns  by  His  Son  ;  and  because  that  Son  is  so  great  and  glorious 
u  Personage;  and  because  the  subject  whicli  is  addressed  to 
us  is  of  such  infinite  importance  to  our  welfare  : — 

We  ought  to  give  the  more  earnest  ticed]  We  should  hear 
the  doctrine  of  Christ  witlicace,  candour,  and  deep  concern  :— 

Lest  at  any  time  tee  should  let  them  slip]  Mr;  ttotc  napap- 
pv'jiiav,  '■  lest  at  any  time  we  should  leak  out."  This  is  a  me- 
taphor taken  from  unstaunch  vessels;  the  staves  not  being 
close  together,  tlic   fluid  put  into  them,  leaks  tlirougli  the 


ders,  and  with  divers  miracles,  and  '  gifts  k  of  the  Holy  Ghost, 
1  according  to  his  own  will. 

5  For  unto  the  angels  hath  he  not  pnt  in  subjection  "  tho 
world  to  come,  whereof  we  speak. 

6  But  one  in  a  certain  place  testified,  saying,  "  What  is  man, 
that  thou  art  mindful  of  hinil  or  the  son  ol  man,  that  thou 
visitest  him? 

7  Thou  madest  him  °  a  little  lower  than  the  angels ;  tlioti 

IS,  in.  1  Cor.  2,  4  — II  Acts  2.  :>?,  4j,-i  Oi-,  -linrilmlions.-k  I  i;or,  13,  4,7,  11,- 
I  lMih,l,S,  H.-mCh-(i,r..  l!l'«.  o.  13,-i>  .lob  7.17  Pai,  8,  -1,  ta,  Sc  114,  3.-0  Or,  « 
little  wliilt;infe,ior  to. 


world,  tlie  latter.    8.  Tliisisagrcat  salvation,  infinitely  beyond 
the  Jewish;  bi.it  how  great,  no  tongue  or  jien  can  describe. 

Tliose  who  jieglect  it,  ap^Kiiaavreg,  are  not  only  they  who 
oppose  or  persecute  it,  but  tloy  who  pay  no  regard  to  it ;  who 
do  not  meddle  icith  it,  do  not  concern  themselves  about  it :  do 
not  lay  it  to  heart ;  and,  consequently,  do  not  gel  iheir  hearts 
clianged  by  it.  Now,  tiiese  cannot  escape  the  coming  judg- 
ments of  God,  not  nifiely  because  they  oppose  His  will  and 
commandment,  but  bec;iuse  lltcy  sin  against  the  very  cause 
and  means  of  their  deliverance.     As  there  is  Init  one  rcuicdy 


links  and  crevices.     iSuperficial  hearers  lose  the  benefit  of  i  by  which  tlicir  diseased  souls  can  be  saved,  so,  by  refusiii 


the  Word  preached,  as  the  unseasoned  vessel  does  its  fluid  : 
nor  can  any  one  hear,  to  tlie  saving  of  his  soul,  unless  he  give 
■most  earnest-heed,  wUich  he  will  not  do  unless  he  consider  the 
dignity  of  tlic  speaker,  the  importance  of  the  subject,  and  the 
absolute  necessity  of  the  salvation  of  the  soul.  SL  Chrysos- 
tom  renders  it  pn  ttotc  atro'Xwptda,  EKireownev,  lest  we  perisli, 
lest  we  fall  away. 

2.  If  the  word  spoken  by  angels]  The  laic,  (according  to 
eome,)  which  was  delivered  by  the  mediation  of  angels  ;  God 
frequently  emjiloying  these  tocommnnicate  His  will  to  men,— 
t'cc  Acts  vii,  53.  and  Galat.  ili,  I'.i.  But  the  apostle  probably 
means  those  particular  messages  which  God  sent  by  angels,  as 
in  the  case  of  Lot,  Gen.  xix.  and  such  like. 

Was  steadfast]  Was  so  confirmed  by  the  Divine  authority, 
and  so  strict"that  it  would  not  tolerate  any  ofience,  but  inflicted 
punishment  on  every  act  of  transgression,  every  case  in 
which  the  bounds  laid  down  by  the  law,  were  passed  over  : 
and  every  act  of  disobedience  in  respect  to  tlie  duties  en- 
joined. 

Received  a  just  recompense]  That  kind  and  degree  of  pu- 
nishment whicli  the  law  prescribed  for  those  who  l)roUe  it. 

3.  How  shall  zpe  escape]  If  they  wlio  had  fewer  privileges 
than  We  liavC:  to  whom  Goil  spoke  in  divers  mannere  by  an- 
gels and  prophets,  fell  under  the  displeasure  of  their  Maker, 
and  were  often  punished  with  a  sore  destruction  ;  how  shall 
we  escape  wrath  to  the  uttermost,  if  we  neglect  the  salvation 
provided  for  us,  and  proclaimed  to  us  by  the  Son  of  God"! 
Their  offence  was  high  ;  ours  indescribably  higher.  Tlie  sal- 
vation mentioned  here  is  the  whole  system  of  Christianity, 
with  all  the  privileges  it  confers  ;  properly  called  a.  salvation, 
because,  by  bringing  such  an  abundance  of  heavenly  light  into 
tlie  world,  it  sai'fcS  or  delivers  men  from  the  kingdom  of  dark- 
7iess,  ignorance,  error,  superstition  and  idolatry  ;  and  pro- 
vides all  the  requisite  means  to  free  them  from  the  power, 
guilt,  and  contamitiatio7i,  of  sin.  This  salvation  is  great, 
when  compared  with  that  granted  to  the  .Tews  : — 1.  The  .Tew- 
ish  dispensation  was  provided  for  the.7etrs  alone  ;  the  Chris- 
tian dispensation  for  all  mankind.  2.  Tlie  .Jewish  dispensation 
was  full  of  significant  types  and  ceremonies;  the  Christian 
dispensation  is  the  substance  of  all  those  types.  3.  The  Jewish 
dispensation  referred  chiefly  to  the  body  and  outtcardsvatn  of 
man  ;  washings  and  external  cleansings  of  the  flesh :  the 
Christian,  to  the  inward  state;  purifying  the  heart  and  soul, 
and  purging  the  conscience  from  dead  works.'  4.  The  Jewish 
dispensation  promised  temporal  hap2)iness ;  the  Christian 
spiritual.  5.  The  Jewish  dispensation  belonged  chiefly  to 
time;  the  Christian  to  eternity.  0.  The  Jewish  dispensation 
had  its  glory;  but  that  was  nothing  when  compared  to  the  ex- 
ceeding glory  of  the  Gospel.  7.  Moses  administered  the  for- 
naer  ;  .Tesus  Chritt,  the  Creator,  (Juvcrnor.  and  Saviour  of  the 

351 


P)>ly  that  one  remedy,  they  must  necessarily  perish. 
Which  at  the  first  began  to  he  spoken]  Though  John  Bap- 
tist went  before  our  Lord  to  prepare  His  way,  yet  he  could  not 
be  properly  said  to  preach  the  Giisiicl :  and  evt'ii  (;hris^^« 
preaching  was  only  a  beginning  of  tlie  great  proclamation  ;  it 
was  His  own  Spirit  in  the  apostles  and  evangelists,  the  nun 
who  heard  Him  preach,  that  opened  the  whole  mystery  of  the 
kingdom  of  heaven.  And  all  this  testimony  had  been  socon- 
firmed  in  the  land  of  Judea,  as  to  render  it  indubitable;  and, 
consequently,  there  was  no  excuse  for  their  unbelief  ;  and  no 
pnispect  of  their  escape,  if  they  should  cominne  to  n.tglect  it. 

4.  God  also  bearing  them  icilness]  He  did  not  leave  the 
confirmation  of  these  great  truths  to  the  testimony  of  men: 
He  bore  His  oxen  testimony  to  Ihcni  by  signs,  wonders,  va- 
rious miracles,  and  distrihulions  of  the  Holy  0'ho.il  ;  lli/tn- 
paroi  'Ayis  pepiapois.  And  all  these  were  proved  to  como 
from  Himself,  for  no  mayi  could  do  those  miracles  at  his  own 
pleasure;  but  the  power  to  work  them  was  given  according  to 
(Jod's  ow?i  will;  or,  rather,  God  Himself  wiouglit  tlienj,  in  or- 
der to  accredit  the  ministry  of  His  servants. 

For  the  meaning  of  signs,  wonders,  &c.  sec  the  note  on 
Deut.  iv.  34. 

5.  The  world  to  come]  That  Kin  d'jij?  olam  haba,  the  uerld 
to  come,  meant  the  days  of  the  Messiah,  among  the  Jews,  is 
most  evident,  and  has  been  often  pointed  out  in  the  course  of 
these  notes.  And  that  the  administration  of  this  kingdom  has 
not  been  entrusted  to  angels,  who  were  frequently  employed 
under  the  law,  is  also  evident;  for  the  government  is  on  the 
shoulder  of  Jesus  Christ;  He  alone  has  the  keys  of  death  and 
hell;  He  alone  shuts  and  no  man  opens;  opens,  and  no  man 
shuts  :  He  alone  has  the  residue  of  tlie  Spirit ;  He  alone  is  tlie 
Governor  of  the  universe;  the  Spirit,  Soul,  Heart,  (ind  Head, 
of  the  church  ;  all  is  in  His  authority,  and  under  subjection 
to  Him. 

But  some  think  that  the  world  to  eome,  mcansfuture  glory  ; 
and  suppose  the  words  are  spoken  in  reference  to  the  Angel 
of  God's  presence,  Exod,  xxiii.  20.  who  introduced  the  Israel- 
ites into  the  Promised  Land  ;  which  land  is  here  put  in  oppo- 
sition to  the  heavenly  inheritance.  And  it  is  certain  that,  in 
this  sense  also,  we  have  an  entrance  into  the  Holiest,  only  by 
the  blood  of  Jesus.  Dr.  Maeknight  contentls  for  this  latter 
meaning;  but  the  former  appears  more  consistent  with  the 
Jewish  jihraseology. 

6.  But  one,  in  a  certain  place]  This  one  is  David;  and 
the  certain  plaqe,  Psal.  viii.  4,  .5,  ti.  But  why  does  the  apostle 
use  this  indeterminate  mode  of  quotation'.'  Because  it  was 
common  thus  to  sxiiress  the  testimony  of  any  of  the  inspired 
writers  ;  unj  Ninn  idn  umar  hdiu  cathe/i,  Thus  sailh  a  cer- 
tain scripture.  So  I'hilo  l)e  Plant  l\oe,  ein!.  yap  rrnv,  he  sailh 
sui/tctchtrc ;  cint  }np  nj-j  a  certain  person  saith.   Thus  even 


.ksus  was,  for  a  lime,  CHAPTER  II. 

crovvnest  him  with  glory  and  honuur,  and  didst  set  him  over 
the  works  of  thy  hands  : 

8  •■  Thou  hnst  put  all  thiiig<!  in  subjection  under  his  feet.  For 
in  that  he  put  all  in  subjection  under  him,  he  left  nothing  that 
is  not  put  under  him.  13ut  now  "i  we  see  not  yet  all  things  put 
under  him : 

9  But  we  see  .leaus,  'who  was  made  a  little  lower  than  the 
angels  '  for  the  suffering  of  death, '  crowned  with  glory  and 

pMmt.as.lS.  I  Cor.  15.: 
a  Or,  hv.— t  Acts  a.SJ.— 11 
e.G.   1  /ohna.'i.  Rev.5.9. 


made  lower  Ihnii  the  an^cl-i. 


the  heathens  were  accustomed  to  quote  high  authorities  :  so 
Plato,  in  Tim.  oj{  £0r)  7(5,  as  a  certain  person  saith;  mean- 
ing Heraclitus. — See  in  Roseitmiiller.  It  is  such  a  mode  of 
quotation  as  we  sometimes  use  when  we  speak  of  a  very  emi- 
nent person,  who  is  well  known  ;  as  that  very  eminent  per- 
son, that  great  philosopher,  that  celebrated  divine,  that  in- 
spired tccitffcr  of  the  Gentiles,  the  roijal  psalmist,  the  eva7i- 
gelical  pr<sphet,\vMi  said.  The  mode  of  quotation,  therefore, 
implies  not  ignornnri:,  but  reverence. 

What  IS  man]  This  quotation  is  verbatim  from  the  Scptzia- 
gint  ;  and,  as  the  Oreek  is  not  so  emjjhatic  ns  the  Hebrew,  I 
will  quote  the  original,  13^psn  •■n  din  pi  »:^:JTn  is  !ri:N  na 
tfiah  e)iosh  A-i  tizcaremt,  vben  Adam  ki  tiphkede7iu  ;  Hltat 
is  miserable  man,  that  thoii  remembcreat  him  ;  and  the  son  of 
Adam,  that  thnii  visil'.st  hint!  The  variation  of  the  terms  in 
the  original  is  very  emphatic.  Adam,  C3lN  is  the  name  given 
(o  man  at  his  creation,  and  e.vpresses  his  origin,  and  generic 
distinction  from  aM  otlier  animals.  Enosh,  ifi3(>t  whicli  signi- 
£los  sicl;  weak,  wrtlclud,  was  never  given  to  him,  till  after  his 
fall.  The  son  of  Adam  means  here  any  one  or  all  of  the  fall- 
en posterity  of  the  tlrst  man.  That  God  should  rtmcmber  in 
the  way  of' mercy  these  wretched  beings,  is  great  condescen: 
sion  ;  that  He  should  x^isit  them,  manifest  Himself  to  them, 
yea,  even  dicell  among  them,-&ni  at  last  assume  their  natJtre, 
and  give  up  His  life  to  ransom  them  from  the  bitter  pains  of 
tternal  death,  is  mercy,  and  love  indescribable  and  eternal. 

7.  Thotc  madest  him  a  little  lower  than  the  angel-^]  We 
must  again  have  recourse  to  tlie  original  fi-om  which  this  quo- 
tation is  made,  CSTiVKn  Oya  ^monni  vatechasrehu  me'al 
me'elohim-  If  this  be  spoken  of  man  as  he  came  out  of  the 
hands  of  his  Maker,  it  places  him  at  tlie  head  of  all  God's 
works;  for  literally  translated,  it  is  Thou  hast  made  him  less 
than  God.  And  tliis  is  proved  by  his  being  made  in  the 
image,  and  likeness  of  God,  which  is  spoken  of  no  other 
creat\ire  either  in  heaven  or  earth:  and  it  is  very  likely  that, 
in  his  original  creation,  he  stoivl  at  the  head  of  all  the  works 
of  God;  and  the  next  to  his  Maker.  Tliis  sentiment  is  well 
expressed  in  the  following  lines,  part  of  a  paraphrase  on  tliis 
Psalm,  by  the  Rev.  C.  Wesley : — 

"Him  with  glorious  majesty 

Thy  grace  vouchsaf'd  to  crown : 

Transcript  of  the  One  in  Three, 

Ife  in  Thine  image  shone. 

Forcmo.'^t  of  created  things. 

Head  of  all  tliy  works  he  stood ; 

Nearest  the  great  King  of  kings ; 

And  Utile  le.<:s  than  God." 
If  we  take  the  words  as  referring  to. fesus  Christ,  tlien  they 
must  be  understood  as  jiointing  out  the  time  of  his  humilia- 
tion, as  inver.  9.  and  the  little  lower,  Ppaxv  ti,  in  both  verses, 
must  mean,yor  a  short  time,  or  a  little  while,  as  is  very  pro- 
perly inserted  among  our  marginal  readings.  Adam  was 
originally  made  higher  tlian  the  angels  ;  but  by  sin  he  is  now 
brought  low,  and  subjected  to  death  ;  for  the  angelic  nature  is 
tjot  mortal. — Thus,  taking  tlie  words  in  their '•ommon  accep- 
tation, man,  in  his  present  state,  may  be  said  to  be  lessened 
lielotc  the  angels.  Jesus  Christ,  as  the  eternal  Logos,  or  God 
with  God,  could  not  (//<■,  therefore,  a  body  wa.s  prepared  for 
Him;  and  tlius,  (inaxo  n,  for  a  short  lohile,  He  was  made 
lower  than  the  angels,  that  He  might  be  capable  of  suffering 
death.  And  indeed,  the  wliole  of  the  passage  suits  liim  bet- 
ter than  it  does  any  of  the  children  of  men,  or  even  than  Adam 
himself  in  a  state  of  innocence;  for  it  is  only  wrarfer  ;/ie/eei 
of  Jesus  that  all  things  are  put  in  subjection'.  ;  and  it  was  in 
consequence  of  His  hiuniliation,  that  He  had  a  name  above 
every  name,  so  tliat  at  the  name  of  Jesus  every  knee  should 
bow,  of  things  in  heaven,  and  things  in  earin,  and  things 
■under  the  earth,  Philip,  ii.  9 — 11.  Therefore,  He  must  be  in- 
finitely/i?,°-/(er  than  thr  angels ;  for  tliey,  as  well  as  all  the 
things  in  heaven,  bow  in  sulijection  to  Him. 

Thou,  crownesi  Him  with  glory  and  honour]  Tiiis  was 
strictly  true  of  Adam  in  his  state  of  innocence ;  for  he  was  set 
overall  things  in  this  lower  irorld ;  all  sheep  and  oxen,  the 
bfasts  of  the  field,  Ihefowl  of  the  air,  the  fish  of  the  sea,  and 
lehatsoever  passeth  over  the  paths  of  the  seas,  Psa.  viii.  7,  8. 
t<o  far  all  this  perfectly  applies  to  Adam  :  but  it  is  evident  the 
apostle  takes  all  in  a  much  higher  sense,  that  of  universal 
dominion  ;  and  hence  he  says,  he  left  nothing  that  is  not  put 
under  him.  These  verses  collated  with  the  above  passage 
from  the  Epistle  to  the  Philippians,  mutually  illustrate  each 
.  other.  And  tlie  crmvning  Christ  with  glory  and  honour 
mubt  refer  to  His  exaltation  after  His  resuiTcction,  in  which 
as  the  victorious  Messiah,  He  had  all  power  given  to  Him  in 
heaven  and  earth  And  although  we  do  not  yet  see  all  tilings 
put  under  him,  for  evil  men,  and  evil  spiritK,  are  only  under 
the  subjection  of  control  j  yet  wo  look  forward  t^  that  time  ! 


honour  ;  that  he  by  the  grace  of  God  sliould  taste  death  "  for 
every  man. 

10  V  Foi",  it  became  him,  «  for  whom  are  all  things,  and  by 
whom  are  all  things,  in  bringing  many  sons  untu  glory,  to  mak'a 
'■  the  captain  of  their  salvation  ^  perfect  througti  .suH'erings. 

1 1  For,  ^  both  he  tliat  sanctifleth,  and  they  who  are  sanctified, 
"  are  all  of  one  :  for  which  cause  ^  he  is  not  ashamed  to  call 
them  brethren, 

V  I.uko  :.'4.  «.— w  Romans  1 1 .  3J.— x  Ads  X  15.  &  5.  31.  Clmptcr  IS.  S.— y  Luk« 
1.!  3;.  ClinplcrS.S.-zChupter  10.10,  14,— »  Acts  17.20.— b  Mall. LUIO.  JohnW).!?. 
lloni.  8.  &. 

when  the  whole  world  shall  be  bowed  to  Ilis  sway  ;  and  when 
tlie  stone  cut  out  of  the  mount:i»'is  without  hands,  shall  be- 
come great  and  All  the  whole  earth.— What  was  never  true  of 
the  finst  Adam,  even  in  his  most  exaRcd  state,  is  true  of  tho 
second  Adam,  the  Lord  Jesus  Clirist ;  and  tu  Him,  and  to  Him 
alone,  it  is  most  evident  that  tlie  apostle  applies  these  things; 
and  thus  He  i.s  higher  than  the  angels,  who  never  had,  nor  can 
have  such  dominion  and  consequent  glory. 

9.  fihould  taste  death  for  every  man]  In  consequence  of 
the  fall  of  Adam,  the  whole  human  race  became  sinful  in  their 
7talHrr  ;  and  in  their  practice,  added  transgress  un  to  si7ifut- 
ness  uf  disposition,  and  tlius  became  e.vposod  to  endless  per- 
dition. To  redeem  them,  Jesus  Olirist  took  ou  Him  the  na- 
ture of  man,  and  suflered  the  penalty  due  to  their  sins. 

It  was  a  custom  in  ancient  times,  to  take  ofl'  criminals  by 
making  tliem  drink  a  cup  of  poison.  Socrates  was  adjudgeil 
to  drink  a  cup  of  the  juice  of  hemlock,  by  order  of  the  Atlie- 
nian  magistrates  :  inv£(v  to  (^apiioKOv,  aim}  Ka.\,ovThiv  ro>v  \fj- 
\oitT(oii.  The  sentence  was  one  of  the  most  unjust  ever  pro- 
nounced on  man.  Socrates  was  not  only  innocent  of  eveiy 
crime  laid  to  his  charge,  but  was  the  greatest  benef.ictor  {■} 
his  country.  He  was  duly  conscious  of  the  iniquity  of  his  sen- 
tence, yet  cheerfully  submitted  to  his  appointed  fate  ;  for, 
whenlhe  officer  brouglit  in  the  poLson,  thougli  his  friends  en- 
deavoured to  persuade  him  tliat  ho  had  yet  a  considerable 
time  in  which  he  might  continue  to  live  ;  yet,  knowing  that 
every  purpose  of  life  was  now  accomplished,  ho  refused  tu 
avail  himself  of  a  few  remaining  moments  ;  sci'/.ed  the  cup, 
and  drank  ofl'  the  poison  with  the  utmost  cheerfulness  ami 
alacrity:  tJria-Yo/ici/of  xat  fiiXa  cvxi-pio^  kui  tiKfoAoj?  cfcric. — 
Plato,  Pha?d.  sub.  fin.  The  reference  in  the  te.xt  seems  to  point 
out  the  whrde  human  race  ns  being  accused,  tried,  found  guil- 
ty,and  condemned ;  each  having  hi-  own  poisoned  cuplo  drink : 
and  Jesus,  the  wonderful  Jesus,  takes  the  cup  out  of  the  hand 
of  each,  and  cheerfully,  and  with  alacrity,  drinks  od'the  dregs  I 
Tlius  having  drunk  every  man's  jmisoticd  citpi  he  tasted  that 
death  which  they  must  liave  endured,  had  not  theh-'cup  been 
drunk  by  another.  Is  not  this  the  cj/p  to  which  ho  refers,  Matt, 
.xxvi.  .39.  O  my  Father,  if  it  be  possible,  let  this  cup  pas.<! 
from  me.'  Hut  without  His  drinking  it,  the  salvati-ou  of  the 
world  would  have  been  itnpossible ;  and  therefore  he  chccr- 
fnlly  drank  it  in  the  place  of  every  human  soul;  and  thus  madu 
atonement  for  the  sin  of  the  whole  world:  and  this  he  did 
Xapiri  Beov,  by  the  grace,  mercy,  orinfinite  goodness,  of  Uod 
Jesus  Christ  incarnated,  crucified,  dying,  rising,  ascending  to 
heaven,  and  becoming  our  Mediator  at  God's  right  hand,  is  the 
full  proof  of  Goil's  infinite  love  to  the  human  race. 

Instead  of  xapi"  Bron,  by  the  grace  of  God,  some  MSS.  and 
the  Syriac,  have  x'''P'i  Q^ov,  without  God,  or  God  excepted; 
i.  e.  the  manhood  died,  not  the  Deity.  I'his  was  prrobalily  a 
marginal  gloss  which  has  crept  in  o  the  te.vt  of  many  MSS. 
and  is  quoted  by  some  of  the  chief  of  the  Greek  and  Latin 
Fathers.  Several  critics  contend  that  the  verse  should  be  read 
thus  :  "  But  we  see  Jesus,  who  for  a  little  while  was  made  less 
than  angels,  that  by  Hie  grace  of  God  he  might  taste  death  for 
every  man,  for  the  sutfering  of  death  crowned  with  glory  and: 
honour."  Howsoever  it  be  taken,  the  sense  is  nearly  the  same  : 
— 1.  Jesus  Christ  was  incarnated.  2.  He  sirfiered  death  as  ait 
e.xpiatory  victim.  3.  The  persons  in  whose  behalf  He  suffer- 
ed, were  the  whole  human  race;  every  man;  all  human 
creatures.  4.  This  Jesus  is  now  in-  a  state  of  tlio  highest  glory 
and  honour. 

10.  For,  it  betame  him]  It  was  suitable  to  the  Divine  wis- 
dom, the  requisitions  of  justice,  and  tlie  economy  of  grace,  to 
ofll'r  Jesus  as  a  sacrifice,  in  order  to  bring  many  sons  and 
daughters  to  glory. 

For  whom — and  by  zthom]  God  is  the  cause  of  all  things  ; 
and  He  is  the  objector  end  of  Hwm. 

Perfect  through  sufferings.]  Without  suffering.  He  could 
not  have  died:  and  without  dying.  He  could  not  have  marie 
an  atonement  for  sin.  The  sacrifice  must  be  consummated, 
in  order  that  He  might  be  qualified  to  he  the  Captain  or  Au- 
thor of  the  solvation  of  men  ;  and  lead  all  those  who  become 
children  of  God,  through  faith  in  Him,  into  eternal  glery.  I  be- 
lieve this  to  be  the  sense  of  the  passage  :  audit  appears  to  bo£ii 
answer  to  the  grand  objection  of  the  Jews  :  '•The  Messiah  is  ne- 
ver to  be  conquered,  or  die ;  but  will  he  victorious,  and  endure 
for  ever."  Now  the  apostle  shows  that  this  is  not  the  counsel  of 
God  ;  on  the  contrary,  t'.iat  it  was  entirely  con§-niu».«  to  the  will 
and  nature  of  God,  by  whom,  andjorwhoni,  are  all  things,  to 
bring  men  to  eternal  glory  through  thesuft'crins  and  death  of  the 
Messiah.  This  is  the  decraion  of  the  8piritof  God  against  their 
prejudices  ;  and  on  the  Divme  authority  this  must  be  our  con- 
cittsio)!— -Without  the  pasbinn  and  death  of  Christ,  the  gah'a- 
tinn  of  man  would  have  been  import.iblc. 

Az  there  arc  many  diflcrant  vieivs  of  thir,  and  some  of  the 
■J5j 


Christ  by  death 


HEBREWS. 


destroys  death. 


blood,  he  s  also  liimseif  likewise  took  part  of  the  same,  k  that 
through  death  he  might  destroy  him  that  hnd  the  power  of 
death,  that  is,  the  devil ; 

15  And  deliver  them  who  i  through  fear  of  death  were  all 
their  lifetime  subject  to  bondage, 

e  John  1.14.  Rom.8  3.  Phil. 2.7.— h  1  Cor. IS  54,  K.  Col. 2. 15.  2Tim,1.10.-i  Luk« 
1.7).    Rom. 3. 15.  aTin>.1.7. 

to  His  incarnation  ;  as  if  he  had  said,  "  When  I  shall  be  in- 
carnated, I  will  declare  thy  perfections  to  mankind :  and 
among  My  disciples  I  will  give  glory  to  Thee  for  Thy  mercy 
to  the  children  of  men."  See  the  fulfilment  of  this,  John  i.  18. 
No  viati  hath  seen  God  at  any  time  ;  the  only  begotten  Sox, 
which  is  in  the  bosom  of  the  Father,  He  hath  declaiied  Him. 
Nor  were  the  perfections  of  God  ever  properly  known  or  de- 
clared till  the  manifestation  of  Christ.  Hear  another  Scrip- 
ture, Luke  X.  21  and  22.  In  that  hour  Jesus  rejoiced  in  spi- 
rit, and  said,  I  thank  TTicc,  O  Father,  Lord  of'  heaven  and 
earth,  that  thou  hast  hid  these  things  from  the.  wise  and  pru- 
dent, and  hast  revealed  them  unto  babes,  &c.  Thus  He  gave 
praise  to  God. 

13.  /  will  put  viy  trust  in  him]  Tt  is  not  clear  to  what  ex- 
press place  of  Scripture  the  apostle  refers  ;  words  to  this  ef- 
fect frequently  occur ;  but  the  place  most  probably  is  Psa. 
-wiii.  2.,  several  parts  of  which  Psalm,  seem  to  belong  to  the 
Rles.-Jiali. 

Behold  I  and  the  children  which  God  hath  given  jne.]  This 
is  taken  from  Isa.  viii.  18.  The  apostle  does  not  intend  to  say 
that  llie  portions  which  he  has  quoted  have  any  particular  re- 
ference, taken  by  tbemsclvos,  to  the  subject  in  question  :  they 
are  only  catch-inords  of  whole  paragraphs,  which,  taken  toge- 
tlier,  are  full  to  tlie  point;  because  they  are  prophecies  of  the 
Messiah,  and  are  fullilled  in  Him.  This  is  evident  from  the 
last  quotation,  behold  I  and  the  children  whom  the  Lord  harh 
given  me  are  for  signs  and  for  wonders  in  Israel.  Jesus  and 
His  disciples  wronjjht  a  multitude  of  the  most  stupendous  signs 
and  wonders  in  Israel.  The  expression  also  may  include  all 
gi'ouiue  Cliristians:  they  are  for  signs  and  wonders  througli- 
oul  the  earlh.  And  as  to  tlie  .xviiith  Psalm,  the  principal  part 
of  it  seems  to  refer  to  Christ's  sufferings :  but  the  miracles 
which  were  wrought  at  his  crucifixion,  the  destruction  of  the 
Jewish  state  and  polity,  the  calling  if  the  Gentiles,  and  the  es- 
tablishment of  the  Christian  church,  appear  also  to  be  intend- 
ed. See  among  others  the  following  passages: — SuFFERi.Nns 
—  The  sorrows  of  death  compassed  nte^in  my  distress  I  call- 
ed upon  the  Lord.  Miracles  nt  tlie  crucifi.xion^7'Ae  earth 
shook  and  trembled — and  darkness  inns  under  his  feel.  Dc- 
STitucTiON  of  the  Jewisli  state — I  have  pursued  mine  enemirs 
thereby  beconiiiip  capable  of  tliose  sufferings,  to  which,  with-  [  ajid  overtaken  them  ;  they  are  fallen  nnder  my  feet.  Calling 


12  Seying,  '■  1  will  declare  thy  name  unto  my  brethren,  in  the 
midst  of  the  church  will  I  sin;;  praise  unto  thee. 

13  And  again,  d  1  will  put  my  trust  in  him.  And  again,  *  Be- 
hold I  and  the  children  '  which  God  hath  given  me. 

14  Forasmuch  then  as  the  children  are  partakers  of  flesh  and 

c  P«»lni2J.  82,a5-d  Psalm  18.  2.  Isa.  Vi.  2.-«  Isa.  8.  IS.-f  John  20.29.  t  17.  6, 
9,  II,  12. 

following  verses,  I  shall  inti-oduce  a  pai-aphrase  of  the  whole 
from  Dr.  Dodd,  who  gives  the  substance  of  what  Doddridge, 
Pearce,  and  Owen,  have  said  on  this  subject. 

10.  For  it  became  him,  &c. — "  Such  has  been  the  conduct  of 
God  in  tlie  great  affair  of  our  redemption;  and  the  beauty  and 
harmony  of  it  will  be  apparent  in  proportion  to  the  degree  in 
which  it  is  examined.  For,  though  the  Jews  dream  of  a  tem- 
poral Messiah,  as  a  scheme  conducive  to  the  Divine  glory,  it 
well  became  him:  it  was  expedient  that  in  order  to  act  worthy 
of  Himself,  He  should  take  this  method  :  He,ybr  ichnm  are  all 
things,  and  by  whom  are  all  things ;  that  glorious  Being  who 
IS  the  first  cause,  and  last  end,  of  all ;  in  pursuit  of  the  great 
and  important  di^sign  He  had  formed,  of  conducting  many, 
■whom  He  is  pleased  to  adopt  as  His  sons,  to  the  possession  of 
that  inheritance  of  glory  intended  for  them  :  to  make  and 
constitute  Jesus,  His  first-begotten  and  well-beloved  Son,  the 
Leader  a.ni  Prince  oi  their  salvation ;  and  tomakeHini;)er- 
fect,  or  completely  fit  for  the  full  execution  of  His  office,  by  a 
long  train  of  various  and  extreme  sufferings,  whereby  He 
was,  as  it  were,  solemnly  consecrated  to  it.  Verse  11.  Koir, 
in  consequence  of  this  appointment,  Jesus,  the  great  Saticli- 
fier,  who  engages  and  consecrates  men  to  the  service  of  God ; 
and  they  icho  are  sanctified,  (i.  e.  consecrated  and  introduced 
to  God  with  such  acceptance,)  are  all  of  one  family,  all  the 
dcsceuilants  of  Adam,  and  in  a  sense,  the  seed  of  Aliraham  ; 
for  which  cause  He  is  not  ashamed  to  call  them,  whom  he 
thus  redeems,  and  presents  to  the  Divine  favour.  His  brethren. 
Verse  12.  Saying,  in  the  person  of  Da%'id,  who  represented 
the  Messiah  in  His  sufferings  and  exaltation,  I  will  declare  thy 
name  to  my  brethren  ;  in  the  midst  of  the  church  will  I  praise 
thee.  Verse  13.  And  again,  speaking  as  a  mortal  man,  ex- 
posed to  such  exercises  of  faitli  in  trials  and  difficulties  as 
olhei-s  were,  He  says  in  a  Psalm  whicli  sets  forth  His  triumph 
over  His  enemies,  Twill  trust  in  Him,  as  other  good  men  have 
done  in  all  ages;  and  again,  elsewhere  in  the  person  of 
Isaiah,  Behold  I,  and  the  children  which  my  God  hath  given 
me,  are  forsigns  andforwo.iJers.  Verse  H.  Seeing  then  those 
whom  He  reprer:entsin  one  place  and  another,  as  the  children 
of  the  same  family  with  Himself,  were  partakers  of  flesh  and 
/•load.  He  himself  in  like  manner  participated  of  them,  that 


nut  such  an  union  with  flesh,  this  Divine  Sanctifier  conld  not 
have  been  obnoxious,  He  might,  by  His  own  voluntary  and 
meritorious  death,  abolish  and  depose  him  who,  by  Di- 
vine permission,  had  the  empire  of  death,  and  led  it  in  his 
train  when  he  made  the  first  invasion  on  mankind  ;  that  is  the 
devil,  the  great  artificer  of  mischief  and  destruction;  at  the 
beginning  the  murderer  of  the  human  race  ;  who  still  seems 
to  triumph  in  the  siuead  of  mortality,  which  is  his  work,  and 
who  may  often,  by  (Jod's  permission,  be  the  executioner  of  it. 
Verse  15.  But  Christ  the  great  Prince  of  mercy  and  life,  gra- 
ciously interposed,  that  He  might  deliver  those  miserable  cap- 
tives of  Satan,  mankind  in  general,  and  the  dark  and  idola- 
trous Gentiles  in  particular,  who  throiighfear  of  death,  were, 
or  justly  might  have  been,  all  their  lifetime  obnoxious  to  bon- 
dage ;  having  nothing  to  expect  in  consequence  of  it,  if  they 
rightly  under.stood  their  state,  but  future  misery ;  whereas 
now,  changing  their  Lord,  they  have  happily  changed  their 
condition  ;  and  are,  as  many  as  have  believed  in  lliin,  the 
heirs  of  eternal  life." 

11.  For,  both  he  who  sanctifieth]  The  word  6  a\  (a^(.)i'does 
not  merely  signify  one  who  sanctities  or  makes  lioly,  but  one 
who  makes  atonement  or  reconciliation  to  God,  and  answers 
to  the  Hebrew  "iD3,  caphor,  to  expiate  :  see  Exod.  xxix.  33 — 
36.  lie  that  sanctifies  is  He  that  makes  atonement ;  and,  they 
who  are  sanctified  are  they  who  receive  that  atonement ;  and 
being  reconciled  unto  God,  become  His  children  by  adoption, 
through  grace. 

In  this  sense  our  Lord  uses  the  word,  .lohn  xvii.  19.  For 
their  sakes  I  sanctify  myself :  virtp  axirtov  t-yoi  a-yin^w  c^av- 
Tov,  on  their  account  I  consecrate  Myself  to  be  a  sacrifice. 
This  is  the  sense  in  which  this  word  is  "used  generally  through 
this  epistle. 

Are  all  of  one]  Ef  Ico?  -iravrci.  What  this  one  means  has 
given  rise  to  various  conjectures  ;  father,  family,  blood,  seed, 
race,  nature,  have  all  been  substituted  ;  nature  seems  to  be 
that  intended,  see  ver.  14.,  and  the  couclnsion  of  this  verse 
conflnns  it.  Both  the  Sanctifier  and  the  sanctified,  both 
Christ  and  His  followers,  are  all  of  the  same  nature  ;  for  as 
the  children  were  partakers  of  flesh  and  blood,  i.  e.  of  human 
nature.  He  partook  of  the  same;  and  thus  He  was  qualified 
to  become  a  sacrifice  for  man. 

He  is  not  ashamed  to  call  them  brethren]  Though  as  to  His 
Godhead,  He  is  infinitely  raised  above  men  and  angels  ;  yet  as 
he  has  become  incarnate  notwithstanding  his  dignity,  lie 
blushes  not  to  acknowledge  all  his  true  followers  as  His 
brethren. 

12.  I  will  declare  thy  na^-ne]  See  Psa.  xxii.  22.  The  apostle 
certainly  quotes  thiE  Psalm  as  referring  to  .Tesus  Christ ;  and 
•heso  words  os  spokf^n  '■>t  Clirist  unti  the  Father,  in  r^f^rence 

356 


of  the  GENTtLE.s — Thou  husi  made  me  head  of  the  hecithpn  ; 
people  whom  I  have  never  known  shall  serve  me  ;  as  soon  as 
they  hear  of  me  they  shall  obey  me,  &c.  &c.  A  principal  design 
of  the  apostle  is  to  show  that  such  scriptiu-es  are  prophecie.'? 
of  llie  Mp.ssiali ;  that  they  plainly  refer  to  His  appearing  in  thu 
flesh  in  Israel;  and  that  they  have  all  been  fulfilled  in  .lesus 
Christ,  and  tlie  calling  of  the  Gentiles  to  the  privileges  of  the 
Gospel.     To  establish  these  points  was  of  great  importance. 

14.  The  children  arc  partakers  of  flesh  and  blood]  Since 
those  children  of  God,  who  have  fallen  and  are  to  be  redeemed, 
are  human  beings;  in  order  to  be  qualified  to  redeem  them, 
by  suffering  and  dying  in  their  steaci,  He  himself  likewise  took 
part  of  the  same  ;  He  became  incarnate  ;  and  thus.  He  who 
was  God  with  God,  became  man  with  men.  By  the  children 
here  we  are  to  understand  not  only  the  disciples,  and  all  genu- 
ine Christians,  as  in  ver.  13.  but  also  the  icAo/e /iMwan  rnr.?. 
all  Jews  and  all  Gentiles:  so  John  xi.  51,52.  He  prophesied 
that  Jesus  should  die  for  that  nation  ;  and  notfor  that  nation 
only,  but  also  that  he  should  gather  together  in  one,  the  chil- 
dren of  God  that  were  scattered  abroad ;  meaning,  probably, 
all  the  Jews  in  every  part  of  the  earth.  But  collate  this  witti 
1  John  ii.  2.  where  the  evangelist  explains  tlie  former  words, 
He  is  the  propitiation  for  our  sins,  (the  Jews)  and  not  far 
ours  only,  but  for  the  sins  of  the  whole  worij).  As  the  apos- 
tle was  writing  to  the  Hebretos  only,  he  in  general  uses  a  Jew- 
ish phraseology,  pointing  out  to  them  their  own  privileges; 
and  rarely  introduces  the  Gentiles,  or  what  the  Messiah  has 
done  for  the  other  nations  of  the  earth. 

That  through  death]  That  by  the  merit  of  His  own  death, 
which  making  atonement  for  sin,  and  procuring  the  almighty 
energy  of  the  Holy  Spirit,  should  countertcork,  Karapyriari,  or 
render  useless  and  ineffectual,  all  the  operations  of  Him  who 
had  the  power,  Kparog,  or  influence,  to  bring  death  into  the 
world  :  so  that  death,  which  was  intended  by  him  who  was  a 
murderer  from  the  beginning,  to  be  the  final  ruin  of  mankind, 
becomes  the  instrument  of  their  exaltation  aud  endless  glory : 
and  thus  the  death,  brought  in  by  Satan,  is  coutiterworked, 
and  rendered  ineffectual  by  the  death  of  Christ. 

Him  that  had  the  potcer  cf  death]  This  is  spoken  in  con- 
formity to  an  ooinion  prevalent  among  the  Jews,  that  there 
was  a  certain  fallen  angel  who  was  called  nian  InSd  malak 
hamaveth,  the  angel  of  deatli,  i.  e.  one  who  had  the  power  of 
separating  the  soul  from  the  body,  when  God  decreed  that 
the  person  should  die.  There  were  two  of  these,  accordineto 
some  of  the  Jewish  writers  ;  one  was  the  angel  of  death  to  the 
Gentiles,  the  other  to  the  Jews.  Thus  Toh  kaarets,  fol.  31. 
"There  ai-e  too  angels  which  preside  over  .death  ;  one  is  over 
those  who  die  out  of  the  land  of  Israel,  and  his  name  is  Sa- 
niae' .  tbr  other  is  h'  '.vhn  pr^'sidei  ctv  those-  who  die  in  tlis 


Christ  took  on  him 


CHAPTER  II. 


the  iiLiture  uf  men. 


16  For  verily  ^  he  took  not  on  him  the  nature  of  angels  ;  but 
he  took  on  him  the  seed  of  Abraham. 

17  Wherefore  in  all  things  it  belioveJ  liim  '  to  be  made  like 
unto  his  brethren,  that  he  might  be  ■"  a  merciful  and  faithful 

k  Or.  he  t«k«h  not  hold  of  «ils«ls,  but  of  tli«  Jfcd  of  Abraham  he  tok«h  hoM. 

Jand  of  Israel,  and  this  is  Gabriel."  Saniael  is  a  common 
name  for  the  devil  among  the  Jews;  and  tliere  is  a  tradition 
among  them,  delivered  by  the  author  of  Pesiktarabhetha  in 
Yalciil  Simeoni,  par.  2.  f.  56.  tliat  ilie  angel  of  deatli  should 
be  destroyed  by  the  Messinli !  "  Satan  said  to  the  linly  blessed 
God,  Lord  of  the  world  show  me  the  Messiah.  Tlic  Lord  an- 
swered, Cowe  and  see  Ilim.  And  when  he  had  seen  Him,  he 
was  terrified,  and  liis  countenance  fell,  and  he  said.  Most  cer- 
tainly thi.<s  is  the  Messiah,  who  shall  cast  me  and  all  the  na- 
tions into  hell,  as  it  is  written,  Isa.  xxv.  S.  The  Lord  shall 
stoalloio  up  death  for  ever."  This  is  a  very  remarkable  say- 
ing; and  tlie  apostle  shows  that  it  is  true;  for  the  Messiah 
came  to  destroy  him  who  had  the  power  of  death.  Dr.  Oiven 
has  made  some  collections  on  this  head  from  other  Jewisli  wri- 
ters, which  tend  to  illustrate  this  verse:  they  may  be  seen  in 
his  Comment.  Vol.  !.  pag.  456.  8vo  edition. 

15.  And  deliver  them  who  through  fear  of  death]  It  is  very 
likely  that  the  apostle  has  the  Gentiles  here  principally  in 
view.  As  they  had  vo  revelation,  and  no  certainty  of  immor- 
tality, they  were  continually  in  bondage  to  the  fear  of  death. 
They  preferred  life  in  any  state,  with  the  most  grievous  evils, 
to  death,  because  they  had  no  hope  beyond  the  grave.  But  it 
IS  also  true,  that  all  men  naturally  fear  death  :  even  those  that 
liave  the  fullest  persuasion  and  certainty  of  a  t'uture  state, 
dread  if ;  genuine  Cliristians,  who  know  that  if  the  earthly 
iionse  of  their  tabernacle  were  dissolved,  they  have  a  liouse 
not  made  wilh  hands,  a  building  framed  of  God,  eternal  in  the 
heavens  ;  only  they  fear  it  not.  In  the  assurance  they  have  of 
God's  love,  the  fear  of  dealli  is  removed  :  and  by  the  purifica- 
tion of  their  hearts  through  faitli,  the  stingof  death  isextracted. 
'I'lie  people  who  know  not  God,  are  in  continual  torment  through 
the  fear  of  death  ;  andtliey  fear  death  because  they  fearsome- 
thing  beyond  deatli.  They  arc  conscious  to  themselves  that 
they  are' wicked  ;  and  they  are  afraid  of  God,  and  terrified  at 
the  thouglit  o(  eterytity.  i?y  these  fears,  thousands  of  sinful, 
miserable  creatures  are  prevented  from  hurrying  themselves 
into  the  unknown  world.  Tins  is  finely  expressed  by  the 
poet :  — 

"To  die,— to  sleep, — 

No  more  : — and,  by  a  sleep,  to  say  we  end 
The  heart-ache,  and  the  thousand  natural  shocks 
That  flesh  is  heir  to — 'tis  a  consummation 
Devoutly  to  be  wished.     To  die, — to  sleep, — 
To  sleep  ! — perchance  to  dream  : — aye,  there's  the  rub  ; 
For  in  that  sleep  of  death  what  dreams  may  come, 
When  we  have  shuflled  offthis  mortal  coil, 
Must  give  us  pause  : — Tliere's  the  respect 
That  makes  calamity  of  so  long  life  : 
For  who  would  bear  the  whips  and  scorns  of  time, 
T'he  oppressor's  wrong,  the  pi'otid  man's  contumely, 
The  pangs  of  despis'd  love,  the  law's  delay. 
The  insolence  of  ofTice,  and  the  spurns 
That  patient  merit  of  the  nnwortliy  takes, 
Wlien  he  hiinself  might  his  qthetiis  make 
With  a  bare  bodkin  ?     Who  would  fardels  bear. 
To  grimt  and  sweat  tnider  a  weary  life  ; 
nut,  that  the  dread  of  something  after  death, — 
Tlie  undiscovered  country  from  wliose  bourne 
No  traveller  returns,- -puzzles  the  will; 
And  makes  us  rather  bear  those  ills  wc  have, 
Thau  fly  to  others  that  7CC.  know  not  of} 
Thus  conscience  does  make  coitards  of  us  all  ; 
-\ndthus  the  native  hue  of  resolution 
Is  sicklied  o'er  with  tlie  pale  cast  of  thought ; 
.And  enterprises  of  great  pith  and  moment. 
With  this  regard,  their  currents  turn  awry, 
.\nd  lose  llie  name  of  action." 
1  give  this  long  iiuotation   from  a  poet  who  was  well  ac 
quainted  with  all  the  workings  of  the  human  heart ;  and  one 
who  could  not  have  described  scenes  of  distress  and  anguish 
of  mind  so  well,  had  he  not  passed  through  them 

16.  for  verily  he  took  Jiot  nn  him  the  nature  of  angels]  Ov 
yap  irinov  ay)c\oni  ciriXa/z/iuj'frai,  a\Xa  cr-!:ipfiaTOi  X[i[itiaji 
ciTtXafj/Saverat.  Moreover,  he  doth  not  at  all  take  hold  nf  an- 
gels ;  but  of  the  seed  of  Abraham  he  taketh  hold.  This  is  the 
viarginal  reading,  and  is  greatly  to  be  preferred  to  that  in  the 
text.  .lesus  Christ  intending  not  to  reilcem  angels,  but  to  re- 
deem man,  did  not  assume  the  angelic  nature,  biU  was  made 
man,  coming  directly  by  the  seed  or  posterity  of  Abraham, 
with  whom  the  original  covenant  was  made,  that  in  his  seed 
all  the  nations  of  the  earth  shnuid  be  blessed  ;  and  it  is  on  this 
account,  that  the  npostle  mentions  the  seed  of  Abraham,  and 
not  the  seed  of  Adain;  and  it  is  strange  that  so  many  com- 

/nentators  should  have  missed  so  obvious  a  spn.se.     The  word 


high  priest  in  things  pertaining  to  God,  to  make  reconciliation 
for  the  sins  of  the  people. 

13  "  For,  in  that  he  himself  hath  suffered  being  tempted,  lio 
is  able  to  .succour  tliem  that  are  tempted. 

I  Phil.L'.7.-mCh.4.15  fc  f.l,  a,-n  Ch.t.l.",  16.«t  5  2.S!.  ".05. 


itself  signifies  not  only  to  take  hold  of,  but  to  help,  succour, 
save  from  sinking,  &c.  The  rebel  angels,  who  sipned  and 
fell  iVom  God,  were  permitted  In  fall  (lowne,  alle  downe,  as 
one  of  our  old  writers  expresses  it,  till  they  fell  into  perdition 
— 7)taa  sinned  and  fell,  and  was  falling  downe,  alle  duwnf. ; 
but  Jesus  laid  hold  on  tjieni,  and  prevented  them  from  falling 
into  endl<>ss  pei-dition.  Thus  he  seized  on  the  falling  human 
creature,  and  prevented  liiin  from  falling  into  the  L- ittomles.i 
pit:  but  he  did  not  seize  on  ilie  falling  angels,  and  they  fell 
down  into  outer  darkness.  By  assuming  the  nature  of  man, 
he  prevented  tliis  final  and  irrecoverable  full  of  man:  and  by 
making  an  atonement  in  human  nature,  he  made  a  provision 
for  its  restoration  to  its  forfeited  blessedness.  This  is  a  finfs 
thought  of  the  apostle,  and  is  beautifully  expressed.  Man  was 
falling  from  heaven  :  and  Jesus  caught  hold  of  the  falling  crea- 
ture, and  prevented  his  endless  ruin.  In  this  respect  he  pre- 
fers men  to  angels  ;  and  probably  for  this  simple  reason,  that 
the  hitman  nature  was  inore  excellent  than  the  angelic:  and 
it  is  suitable  to  the  wisdom  of  the  Divine  Being  to  regard  all 
the  works  of  His  Hands  in  pi-oportion  to  the  dignity  or  excel- 
lence with  which  he  has  endowed  them. 

17.  Wherefore  in  all  things]  Because  He  thus  laid  hold 
on  man,  in  order  to  redeem  him  ;  it  was  necessary  that  Ha 
should  in  all  things  become  like  to  man,  that  He  might  sufTcr 
in  his  stead,  and  make  an  atonement  in  his  nature. 

That  he  might  be  a  merciful  and  faithful  high-priest.  'lea 
cXey]l''^f  ycvrirat  ;  that  he  might  he  merciful ;  that  He  might 
be  aflTectcd  with  a  feeling  of  our  infirmities  ;  that  partaking  of 
our  nature,  with  all  its  innocent  infirmities  and  afflictions.  He 
might  know  how  to  compassionate  poor,  afflicted,  suffering: 
man.  And  that  He  might  be  a  faithful  high-priest  in  those 
things  which  relate  to  God,  whose  justice  requires  the  punish- 
ment of  the  transgressors,  or  a  suitable  expiation  to  be  mada 
for  the  sins  of  the  people.  The  proper  meaning  of  WaancaOai 
rag  ajiapTia;,  is,  to  make  propitiatiun  or  atonement  for  sins, 
by  sacrifice. — .See  the  note  nn  this  word,  Luke  xviii.  13.  where 
it  is  particidarly  explained.  Christ  is  the  Great  High-priest 
of  mankind  ;  1.  He  exerci.^es  Himself  in  the  things pertairiing 
to  God,  taking  heed  that  God's  honour  be  properly  secured. 
His  worship  properly  regulated.  His  laws  properly  enforced  ; 
and  both  Ilis  justice  and  mercy  magnified.  Again,  2.  He  ex- 
ercises Himself  in  things  pertaining  to  men,  that  He  may 
make  an  atonement  for  them,  apply  this  atonement  to  them, 
and  liberate  them  thereby  from  the  curse  of  a  broken  law, 
from  the  guilt  and  power  of  sin,  from  its  in-being  and  naturp, 
and  from  all  the  evils  to  which  they  were  exposed  through  iL 
.And,  lastly,  that  He  might  open  their  way  into  the  holiest  by 
His  own  blood:  and  He  has  ?;iercjyiii/2/ and/aif/i/tz/Jy  accom- 
plished all  that  He  has  undertaken. 

18.  />/?•  in  that  he  himself  hath  suffered]  The  maxim  on 
which  lliis  verse  is  founded,  is  the  following  :  a  state  of  suf- 
fering disposes  persons  to  be  compassionate  ;  and  those  who 
entlure  most  afflictions  are  they  who  feel  most  forothers.  The 
apostle  argues  that,  among  other  causes,  it  was  necessary  that 
Jesus  Christ  should  partake  of  human  nature,  exposed  to  tri- 
als, persecutions,  and  various  sufferings  ;  that  He  might  tho 
better  feel  for,  and  be  led  to  succour  those  who  are  afflicted 
and  sorely  tried.  This  sentiment  is  well  expressed  by  a  Ro- 
nian  poet  :-- 

Me  quoque  per  multos%\m\\\s  forturra  labores 
.lactat'im  hac  demum  vnluit  consistere  terra  i 
Non  ignara  niali,  miseris  succunero  disco. 

VrRG.  Mn.  I.  v.  632 
'For  I  myself  like  you,  have  been  di-itress'd, 
Till  heaven  afforded  nie  this  place  of  rest : 
Like  you,  an  alien,  in  a  land  unknown, 
/  lenrn  to  pity  leoes  so  like  my  own." — Drvden. 
"  There  arc  three  things,  says  Dr.  Owen,  of  which  tempted 
believers  do  stand  in  need  ;— 1.  Strength  to  withstand  tneir 
temptations.    2.  Consolation  to  support  their  spirits  under 
them.     X  Seasonable  deliverance  from  them.     Lnto  these  is 
the  succour  afforded  by  our  High-priest  siiited  ;  and  it  is  va- 
riously administered  to' them  :— 1.   IJv  His  word  or  promise.^ : 
and,  2.  By  His  Spirit :  (and  that,  L    By  communicating  1 1 
them  ,?»;)})'?>«  of  grace,  or  spiritual  strength  :  2.  i*trong  eon- 
solatinn  :  .3.   l\y  rebuking  their  tempters  and  temptations :) 
and,  3.  Bv  nis";)ror!Vfe7ice  disposing  of  all  things  to  their  good 
and  advantage  in  the  issue."   'Thosewho  are  peculiarly  tempt- 
ed, and  severely  tried,  have  an  especial  interest  in,  and  claim 
upon  Christ.     Tliev,  particularly,  may   go  with  boldness  to 
the  throne  of  grace",  where  they  shall  asstiredly  obtain  mercy, 
and  find  grace  to  help  in  time  of  need.     Were  the  rest  of  the 
Scripture  silent  on  this  subject,  this  verse  might  be  an  ample 
support  for  every  tempted  soul. 
357 


Chrisl  is  the  Apostle  and 


HEBREWS. 


High-priest  of  our  profession. 


CHAPTER  III. 


Jf!us  is  Die  High-prieat  of  our  profession,  1.  A7id  is  counted  worthy  of  morf.  honour  than  Moses,  as  the  Son  is  more 
worth;/ than  the  servant,  2— f:<.  We  should  not  harden  our  hearts  against  the  ^mce  of  God,  as  the  Israelites  did,  and 
were  excluded  frui7i  the  earthh/  rest  in  Canaan,  7—11.  We  should  lie  on  our  guard  against  unbelief,  12.  And  exhort 
each  other,  lest  wcOe  hardened  through  the  deceitfulness  of  sin  ;  and  should  hold  fast  the  beginning  of  our  confidence  to 
the  end,  and  not  provoke  God  as  the  Israelites  did,  and  who  were  destroyed  in  t)ie  wilderness,  13—17.  They  were  pro- 
mised the  earthly  rest,  but  did  not  enter  because  of  unbelief,  18,  19.  [A.  M.  cir.  4067.  A.  D.  cir.  63.  An  Olymp  cir  CCX  3. 
A.  U.  C.  cir.  816.) 

w 


IIEREFORE,  holy  brethren,  partakers  of  "  the  heavenly  I 
calling,  consider  b  the  Apostle  and   high-priest  of  our 
piofcssion,  Cln'ist  .losue; 

•2  Who  was  faithful   to  him  that  'appointed  liim,  as  also 
<1  Moses  was  faithful  in  all  his  hoiise. 


NOTES. — Verse  1.  Holy  brethren]  Pc\rsons  consecrated  to 
God,  as  the  word  literally  implios ;  and  called,  in  conse- 
quence, to  be  holy  in  heart,  holy  in  life,  and  useful  in  the 
world.  The  Israelites  are  often  called  a  holy  people,  saints, 
Ac.  because  consecrated  to  O'od ;  and  because  they  were  bound 
by  their  j)rofession  to  be  holy  ;  and  yet  these  appellations  are 
piven  to  them  in  numberless  insiances,  vyhere  they  were  very 
iinholy.  The  not  altiynding  to  this  circumstance,  and  the  not 
discerning  between  actual  positive  holiness,  and  the  call  to  it, 
as  the  consrcration  of  the  jjersons,  has  led  many  commenta- 
tors and  preachers  into  destructive  mistakes.  Antinomianism 
has  had  its  origin  here:  and  as  it  was  found  that  many  per- 
sons were  called  saints,  who,  in  many  respects,  were  miser- 
able sinners,  hence  it  has  been  inferred  that  they  were  called 
saints  in  reference  to  a  holiness  which  they  had  in  another  : 
find  hence  tlie  Antinomian  imputation  of  Christ's  righteous- 
ness to  unholy  believers,  whose  hearts  wore  abominable  be- 
fore God  :  and  whose  lives  were  a  scandal  to  the  Gospel,  Let, 
therefore,  a  due  distinction  be  made  between  persons,  by  their 
profession  holy,  i.  e.  consecrated  to  God :  and  persons  who 
are  faithful  to  that  profession,  and  are  both  intvardly  and  out- 
wardly holy.  They  are  not  all  Israel  who  are  of  Israel ;  a 
man,  by  a  literal  circumcision,  may  be  a  .Tew  outwardly  :  but 
the  circumcision  of  tlie  heart,  by  the  8pirit,  makes  a  man  a 
Jew  inwardly.  A  man  may  be  a  Christian  in  profession,  and 
not  such  in  heart  :  and  those  who  pretend,  that  although  they 
lira  unholy  in  themselres,  they  are  reputed  holy  in  Christ, 
because  His  righteousness  is  imputed  to  them,  most  awfully 
deceive  their  own  souls. 

I)r;  Owen  has  .spoken  well  on  the  necessity  of  personal  ho- 
liness against  the  Antinomians  of  his  day.  "  If  a  man  be  not 
made  holy,  he  cannot  enter  into  the  kingdom  of  God  It  is 
this  that  makes  tliem  meet  for  the  inheritance  of  the  saints  in 
light ;  as  without  it,  they  are  not  meet  for  their  duty,  so  are 
they  not  capable  of  their  reward.  Yea,  heaven  itself,  in  the 
true  light  and  notion  of  it,  is  undesirable  to  an  unsanctified 
person,  f^uch  an  one  neither  can,  nor  would,  enjoy  God  if  he 
might.  In  a  word,  there  is  no  one  thing  required  of  the  sons 
of  God,  that  an  unsanctified  person  can  do,  and  no  one  thing 
promised  unto  them  that  he  can  enjoy." 

"There  is  surely  then  a  woful  mistake  in  the  world.  If 
Christ  sanctify  all  whom  he  saves,  many  will  appear  to  have 
been  mistaken  in  their  e.\pcctations  at  another  day.  It  is 
grown  amongst  us  almost  an  abhorrency  to  all  flesh  to  say, 
'J'he  church  of  God  is  to  be  holy.  What !  though  God  lias  pro- 
mised that  it  should  be  so;  that  Christ  has  undertaken  to 
make  it  so  1  What !  if  it  be  required  to  be  sol  What  1  if  all 
the  duties  of  it  be  rejected  of  God,  if  it  be  not  sol  It  is  all 
•  me  :  if  men  be  baptized,  whether  they  will  or  not,  and  out- 
wardly profess  the  name  of  Christ,  though  not  one  of  them 
be  truly  sanctified,  yet  they  are,  as  it  is  said,  the  church  of 
*^;hrist.  Why,  then,  let  them  be  so;  but  what  are  they  the 
lietler  for  it  7  Are  llnMr  persons  or  tlieir  services,  therefore, 
accepted  witli  God  1  Are  they  related,  or  united  to  Christ! 
Arc  they  under  His  conduct  unto  glory  1  Are  they  meet  for 
the  inheritance  of  the  saints  in  light?  Not  at  all:  not  all, 
nor  any  of  these  things  do  they  obtaiii  thereby.  What  is  it, 
then,  that  they  got  by  the  furious  contest,  which  they  make 
for  the  reputation  of  this  privih-ge  7  Only  this  ; 'that,  satis- 
fying their  minds  by  it,  resting,  if  not  priding  themselves  in 
it,  they  obtain  many  advantages  to  stifle  all  convictions  of 
their  condition,  and  so  perish  unavoidably.  A  sad  success, 
and  forever  to  be  bewpiled !  Vet  is  there  nothing  at  all  at 
this  day  more  contended  for,  in  this  world,  than  that  Christ 
might  be  thought  to  be  a  Captain  nf  salration  to  them  unto 
whom  He  is  not  a  sanriifier ;  that  He  may  have  an  unholy 
rhurch,  a  dead  body.  These  things  tend  neither  to  the  glory 
of  Christ,  nor  to  the  good  of  the  souls  of  men.  Let  none,  then, 
deceive  themselves  ;  sanctification  is  a  qualitication  indisiien- 
i^ably  necessary  to  tliem  who  will  be  under  the  conduct  of  the 
I.orii  Christ  unto  salvation  :  He  leads  none  to  heaven  but 
■^vhotn  He.  sanctifies  on  earth.  The  Holy  God  will  not  receive 
unholy  persons.  This  living  Head  will  not  admit  of  dead 
iiiembers  ;  iinr  bring  men  into  possession  of  a  glory  which 
they  neither  love  nor  like." 

Heavenly  calling]  'J"ho  Israelites  had  an  earthly  calling  ; 
they  were  called  out  of  Egypt  to  go  into  the  Promised  Land  : 
f^hristians  have  a  heijvenly  calling  ;  Ihev  are  invited  to  leave 
'hf  bondage  of  sin,  and  go  to  the  kingdom  of  God.  These 
wute  nuide  partakers  cjf  this  railing  :  they  had  already  cm- 
3J8 


3  For  this  man  was  counted  worthy  of  more  glory  than  Moses, 
inasmuch  as  '  he  who  hath  builded  the  house  hath  more  ho- 
nour than  the  house. 

4  For  every  house  is  builded  by  some  man  ;  but '  he  that 
built  all  things  is  God. 


f  Eph,  ■;.  10.  &3.  9. 


Ver.5.-eZech.6.12.  Matt.I6.18.— 


braced  the  Gospel,  and  were  brought  into  a  state  of  salva- 
tion. 

Apostle  and  High-priest  of  our  profession]  Among  tho 
Jews,  the  high-priest  was  considered  to  be  also  the  apostle  of 
God ;  and  it  is  in  conformity  to  this  notion  that  the  apostle 
speaks.  And  he  e.xhorts  the  Hebrews  to  consider  Jesus  Christ 
to  be  both  their  High-priest  and  Apostle  ;  and  to  expect  these 
offices  to  be  henceforth  fulfilled  by  Him,  and  by  Him  alone. 
This  was  the  fullest  intimation  that  the  Mosaic  economy  was  at 
an  end  ;  and  the  priesthood  changed.  l?y  rr;;  d;<oXuj  i«5  rifiuiv, 
our  profession,  or  that  concession  of  ours,  the  apostle  un- 
doubtedly means  the  Christian  religion.  Jesus  was  the  Apos- 
tle of  the  Father,  and  has  given  to  mankind  the  New  Cove- 
nant :  and  we  are  to  consider  the  whole  system  of  Christian- 
ity as  coming  immediately  from  Him.  Every  system  of  reli- 
gion must  have  a  priest  and  a  prophet ;  the  one  to  declare  llio 
will  of  God,  the  other  to  minister  in  holy  things.  Moses  was 
the  apostle  under  the  Old  Testament,  and  Aaron  the  priest. 
When  Moses  was  removed,  the  prophets  succeeded  liiui,,  and 
tlie  sons  of  Aaron  were  the  priests  after  the  death  of  their  fa- 
ther. This  system  is  now  aniuilled;  and  Jesas  is  the  Pro- 
phet who  declares  the  Father's  will  ;  and  He  is  the  Priest 
who  ministers  in  tho  things  pertaining  to  God;  see  chap.  ii. 
17.  as  He  makes  atonement  for  the  sins  of  the  people,  and  is 
the  Mediator  between  God  and  man. 

2.  IVVjo  jra.s  faithful  to  him]  In  Numb.  xii.  7.  God  gives 
this  testimony  to  Moses,  My  servant  JMoses — is  faithful  in 
all  my  house;  and  to  this  testimony  the  apostle  allude.'?. 
House  not  only  means  the  place  wliere  a  family  dicells,  but 
also  the  family  itself.  The  whole  congregation  of  Israel  was 
the  house,  or  family  of  God,  and  God  is  represented  as  dwell- 
ing among  them:  and  Moses  was  his  steward,  and  was  faith- 
ful in  the  discharge  of  his  office  ;  strictly  enfcKxing  the  Di- 
vine rights  ;  zealously  maintaining  God's  honotir  ;  carefully 
delivering  the  mind  and  will  of  God  to  the  people;  proclaim- 
ing His  promises,  and  denouncing  His  judgments,  with  the 
most  inflexible  integrity,  though  often  at  the  risk  of  his  life. 
Jesus  Christ  has  His  house;  the  whole  grealfamily  of  man- 
kind ;  for  all  of  whom  He  olfered  His  sacrificial  blood  to 
God:  and  the  Christian  church,  which  is  especially  Tlis  own 
hoiisehold,  m  composed  of  His  own  c/uldreri.  and  servants; 
among  and  in  whom  He  lives  and  constantly  resides.  He 
has  been  faithful  to  the  trust  reposed  in  Him,  as  the  Apostle 
of  God  ;  He  has  faithfully  proclaimed  the  will  of  the  Jlosd 
High  ;  vindicated  the  Divine  honour  against  the  corruptors 
of  God's  worship  ;  testified  against  them  at  the  continual  ha- 
zard of  His  life  ;  and  at  last  not  only  died  as  a  victim  to  can- 
cel sin,  but  also  as  a  martyr  to  His  faithfulness.  Christ's 
faithfulness,  says  Leigh,  consists  in  this  :  "That  lie  has  as 
fully  revealed  unto  us  the  doctrine  of  the  Gospel,  as  Moses 
did  that  of  the  law  ;  and  that  He  hath  faithfully  performed  and 
fulfilled  all  the  types  of  Himself,  and  all  the  things  signified 
by  Moses's  ceremonies,  as  Moses  hath  faithfully  and  distinctly 
set  them  down." 

But  there  is  a  sense  gi\'en  to  the  word  |Xa3  7iceman,  Numb. 
.\ii  7.  which  we  translate /n!7/{/"»^,  by  several  of  the  .Jewish 
writers,  which  is  well  worthy  of  note  :  it  signifies,  say  they, 
"  One  to  whom  secrets  are  confided,  with  the  utmost  confi- 
dence of  their  being  safely  and  conscientiously  kept."  The 
secret  of  God  was  with  Moses  ;  but  all  the  treasures  of  wis- 
dom and  knowledge  were  in  Christ.  Life  and  immorlahty 
wei-e,  comparatively,  secreZs,  til!  Christ  revealed  and  illustra- 
ted them  ;  and  even  the  Divine  Naturewas  but  little  known, 
and  especially  the  Divine  philanthropy,  till  Jesus  Christ 
came  :  and  it  was  Jesus  alone  who  declared  that  God  ichom 
no  man  had  ever  seen.  Moses  received  the  secrets  of  God, 
and  faithfully  taught  them  to  the  people:  Jesus  revealed  the 
whole  trill  of  God  to  mankind.  Moses  was  Ihnsfaithful  to  a 
small  part  of  mankind;  viz.  the  Jewish  people:  but,  in  this 
sense,  Jesus  wasfailhful  to  all  mankind  ;  for  lie  was  the  light 
to  enlighten  the  Gentiles,  and  the  glory  of  his  people  Israel. 

3.  For  this  man  was  counted]  As  Jesus  Christ,  in  the  cha- 
racter of  Apostle  and  Higli-priest,  is  here  intended,  the  word 
apostle,  or  this  Person,  or  Personage,  should  have  been  sup- 
plied, if  any,  instead  of  man.  Indeed  tlie  pronoun  bmus, 
should  have  been  translated  this  person,  and  this  would  have 
referred  immediately  to  Jesus  Christ,  ver.  1. 

^Iore  glory  than  Moses]  We  have  already  seen  that  the 
apostle's  design  is  to  prove  that  Jesus  Christ  is  higher  thati 
tlie  angels,  higher  than  M(ise.~:,  and  higher  than  Aaron    That 


Afoses  war.faUhfal 


CHAPTER  III. 


in  the  Jiicish  chur^k. 


5  «  And  Mosps  vfirily  tras  faiHifiil  in  al!  his  house,  as  *>  a  sor- 
vant,  '  for  a  testimony  of  those  things  whicli  were  to  be  spo- 
ken after ;  ,     ,         , 

0  But  Christ  as  •>  a  son  over  his  own  honse  ;  '  whoso  house 
ure  we,  ""  if  we  lu.ld  fast  the  confidence  and  tlic  rejoicing  of 
the  hope  firm  unto  the  end. 

,  Vt,a-hExo.l.l4.31.  Numbi;.r.  Dcui.S"-!.  JosIi.l.2.«£.S.31.— i  nem.lS.l5, 
8  19.-k'ch.l.J,-l  ICor.  a.l6.  tO.W.  iiCor.eiG.  Eph.  2.  L'1,22.  I  Tliil.  3.  la. 
;  <■«   2.  5. 


7  Wherefore,  (as  "  the  Holy  Ghost  saith,  "  Today  if  ye  will 
hear  hi.^  voice,  .       „  .      ,      , 

8  Harden  not  ynur  heai-ts,  as  in  the  provocation,  v  in  Uie  day 
of  temptation  in  the  wilderness : 

0  V'.'lien  your  fathers  tempted  me,  proved  me,  and  saw  my 
works  1  forty  years. 

n.  V»rl4  MHil.in.>.'.Si.!M.I3.  nnin.r..2.  Coll. 33.  Ch.6.11  t  in.3i-B  aS|im. 
"3  "  \ri^  1  16  -o  Vc, .  15.  Psalm  10.  7.-p  Dcut.  6.  16.  «:.  33.  S.-q  Ueut.  11.2, 
5.  il  ii).  5. 


He  is  higher  than  tlie  angels,  has  been  ah'cady  proved  :  that 
he  is  higher  than  Moses,  He  is  now  proving. 

He  who  halh  budded  the  house ;— tlicre  can  be  no  doubt  that 
a  man  who  builds  a  hous.-,  for  his  own  accommodation,  is 
more  honourable  than  the  house  itself ;  but  the  Uoase  here  m- 
tended  is  the  church  of  God.  This  church,  here  called  a 
house  orfamilii,  is  built  by  Christ ;  lie  is  the  Head,  Govern- 
or. Soul,  and  Life,  of  it;  He  must,  therefore,  be  greater  than 
Moses,  who  was  only  a  member  and  ojicer  in  that  church  ; 
who  never  pat  a  stone  in  this  spiritual  building,  but  was  even 
himself  put  in  it  by  the  great  Architect.  Moses  was  in  this 
liouse,  and  faithful  in  this  house  ;  but  tlie  house-was  the  house 
of  God,  and  biiilded  and  governed  by  Oirist. 

4  For  ever;/  house  is  liuHded  by  some  man]  The  literal 
sense  is  plain  cnougli :  "  Every  structure  plainly  implies  an 
arehiiccl,  and  an  end  for  which  it  was  formed.  The  architect 
may  be  empioved  by  him  for  whose  use  the  house  is  intend- 
ed ;  but  the  efficier,  I  cause  of  the  erection  is  that  which  Is  here 
to  be  regai'di-d."  The  word  house,  here,  is  still  taken  in  a 
mctanlinrical  sense  as  above,  it  signilies  family,  or  church. 
Now  the  general  meaning  of  the  words,  taken  in  tliis  sense 
is,  "Every  family  has  an  author,  and  a  head  or  governor. 
Man  may  found  fciinilies,  civil  and  religious  communities,  and 
be  the  head  of  tliose  ;  but  God  alone  is  the  Head,  Author,  and 
<;overnor,  of  all  llie  families  of  the  earth  ;  He  is  tlie  Govern- 
or of  the  imiverse.  But  the  apostle  has  a  moi-e  restricted 
mining  in  the  words  ra  rrnvra,  all  these  things;  and  as  he 
ha.s  been  treating  of  the  Jewish  and  Christian  churches,  so 
he  appears  to  have  them  in  view  here.  Who  could  found  the 
.Jewish  and  Christian  church  but  God  1  Who  could  support, 
fovern,  inrluence,  and  defend  them,  but  Himself  1  Coiiimu- 
iiitios,  or  societies,  whether  religious  or  civil,  may  be  founded 
hv  man  ■  but  (Jod  alone  can  build  His  own  cluuxh.  Now,  as 
alt  these  things  could  be  buildcd  only  by  God  ;  so  He  must  be 
c;-ul  who  has  built  all  tliese  things.  But  as  Jesus  is  the  Found- 
er of  the  clunch,  and  the  Head  of  it,  the  word  God  seems 
here  to  be  applied  to  ///»/  ;  and  several  eminent  scholars  and 
critirs  bring  this  very  text  as  a  proof  of  the  i<uprcme  Ueity 
of  ChrLst ;  and  the  apostle's  argument  seems  to  require  this  ; 
for  as  he  is  proving  thatCIirist  is  preferred  before  Moses,  bc- 
raiise  He  biiill  this  house,  wliich  IMoses  could  not  do  ;  were 
he  to  be  undn-stood  as  intimating  that  this  liousc  was  built  by 
another  viz  the  Father,  his  wliole  argument  would  fall  to  the 
ground  ;  and  for  all  this,  Mn.^es  might  be  equal,  yea,  superior 
to  Christ  On  this  ground  Dr.  Owen  properly  concludes  :— 
"This,  then,  is  that  which  the  apostle  intends  to  declare; 
namely,  the  ground  and  reason  whence  it  is  that  the  house 
was,  or'  could  he,  in  that  glorious  manner,  built  by  Clirist, 
fven  because  He  is  God,  and  so  able  to  elTect  it ;  and  by  this 
eftect  of  His  power.  He  is  manifested  so  to  be." 

5  As  a  servant]  The  fidelity  of  Moses  was  the  fidelity  of 
a  serrant :  he  was  not  the  framer  of  tliat  church  or  house  ; 
he  was  employed  under  God  to  ai-range  and  order  it :  he  was 
stetrard  to  the  Builder  and  Owner. 

For  a  testimony  of  thosethings]  Every  ordinance  under 
the  law  was  ti/picai ;  every  thing  bore  a  testimony  to  the 
tilings  which  were  to  be  spoken  after;  L  e.  to  .Tesus  Christ, 
His  suflering,  death,  and  the  glory  which  should  follow  ;  and 
fo  His  Gospel  in  all  its  parts.  The  faithfulness  of  Moses  con- 
sisted in  his  scrupulous  attention  to  every  ordinance  of  God  ; 
his  framing  every  thing  according  to  the  pattern  showed  him 
by  the  Lord  ;  and  his  referring  all  to  that  Christ  of  wliom  he 
spoke  as  the  Prophet,  who  should  come  after  him,  and  should 
be  raised  up  from  among  themselves  ;  whom  they  should  at- 
tentively hear  and  obey,  on  pain  of  being  cut  off  from  being 
the  peOTle  of  th*"  I/ird".  Hence  our  Lord  told  the  Jews,  John 
v.  46.  If  ye  had  believed  Moses,  ye  would  have  believed  me, 
for  he  wrote  of  me;  "namely,"  says  I)r.  Macknight,  "in 
"the  figures,  but  especially  in  the  prophecies  of  the  Law, 
where^the  Gospel  dispensation,  the  coming  of  its  Author,  and 
H's  character  as  Messiah,  are  all  described,  with  a  precision 
which  adds  the  greatest  lustre  of  evidence  to  Jesus,  and  to 
His  Gospel." 

6.  BtH  CItrist  as  a  son  over  his  oten  house]  Moses  was 
faithful  as  a  servant  in  the  house;  Jesus  was  faitlit'ul  as  the 
first-born  Son,  over  the  house  of  which  He  is  the  Heir  and 
"Governor.  Here,  then,  is  the  conclusion  of  the  argument  in 
reference  to  Christ's  superiority  over  Moses.— Moses  did  not 
found  the  house  or  familv  ;  Christ  did  :  Moses  was  but  in  the 
house,  or  one  of  the  family  ;  Christ  was  over  the  house  as  its 
Ruler:  Moses  w^s  but  serr««/  in  the  honse ;  Christ  was  the 
,  Son  and  Heir:  Moses  was  in  the  house  of  Another;  Christ 
in  His  own  house. 

It  is  well  known  to  every  learned  reader,  that  the  pronoun 
riiiroii,  without  an  aspirate,  signifies  his,  simply  ;  and  that 
with  the  aspirate,  avrov,  it  signifies  his  own:  the  word  being, 
in  this  form,  a  contraction,  notuuconnnon,  ndavTov.  If  we  read 
ivTov  Without  the  nspirate,  then  his  must  refer  to  Ood.  vcr.  1 


But  Christ  as  a  son  ocer  his—0.\v\\.  is,  God's)  house:  if  we 
read  aijrou  with  the  aspirate,  as  .some  editions  do,  then  what 
is  spoken  refei-s  to  Chri.^t ;  and  the  words  above  convey  the 
same  sense  as  those  words.  Acts  .xx.  28.  Feed  the  church  of 
God,  which  he  has  purchased  with  his  own  blood.  Some  edi- 
tions read  the  word  thus  ;  and  it  is  evident  that  the  edition 
which  our  translators  used  had  the  word  uuroij,  his  own ;  and 
notdvTuij,  his.  The  Spanish  and  London  Polyglots  have  the 
same  reading.  From  the  most  ancient  M.S.S.  we  can  get  no 
help  to  determine  which  is  to  be  preferred,  as  they  arc  gene- 
rally written  without  accents.  The  two  first  editions  of  the 
Greek  Testament,  that  of  Cumplutum,  1514,  and  that  of  Eras- 
mus, 1516,  have  avroxi,  his ;  and  Ihcy  are  followed  by  most 
other  editions :  but  the  celebrated  edition  of  Robert  Stephens, 
15.50,  has  avTitij,  /jis  oicn.  The  reading  is  certainly  important ; 
but  it  belongs  to  one  of  those  difficulties  in  criticism  which, 
if  tlie  context  or  collateral  evidence  do  not  satisfactorily  solve, 
it  must  remain  in  doubt ;  and  every  reader  is  at  liberty  to 
adopt  which  reading  he  thinks  be.st. 

Whose  house  are  we]  We  Christians  are  His  church  and 
family  :  He  is  our  Father,  Governor,  and  Head. 
■  //'  ifc  hold  fa-it  the  confidence]  We  are  now  His  church; 
and  shall  continue  to  be  siich,  and  be  acknowledged  by  Him, 
IF  we  maintain  our  Christian  profession,  Trju  irapp^aiav,  that 
lihcrtti  of  access  to  God,  which  we  now  have  ;  and  the  rejoic- 
ing of  the  hope,  i.  e.  of  eternal  life,  which  we  shall  receive  at 
the  risurrectionof  the  dead.  The  word  Trapprtcia,  which  is. 
here  translated  confidence,  and  which  signifies /;cerfo»J  of 
speech,  liberti/  of  access,  &c.  seems  to  be  used  here  to  distin- 
guish an  impoitant  Christian  privilege.  Under  the  Old  Tes- 
tament no  iiKin  was  permitted  to  approach  to  God:  even  tlw; 
very  mountain  on  which  God  publishcil  His  laws,  must  not 
be  "touched  by  man  nor  beast:  and  only  the  high-priest  was 
permitted  to  enter  the  holy  of  holies;  and  that  only  once  a 
year,  on  the  great  day  of  atonement ;  and  even  then  he  must 
have  the  blood  of  the  victim  to  propitiate  the  Divine  justice. 
Under  the  Christian  dispen.sation  the  way  to  the  holiest  is  now 
laid  open  ;  and  we  have,  irappricnav,  liberty  of  access,  even  to 
the  holiest,  by  the  blood  of  Jesus.  Having  such  access  unto 
God,  by  such  a  Mediator,  we  may  obtain  all  that  grace  which 
is  necessary  to  fit  us  for  eternal  glory :  and,  having  the  witness 
of  His  Spi'rit  in  our  heart,  we  have  a  well-grounded  hope  of 
endless  felicity,  and  e.xult  in  the  enloyment  of  that  hope.  Bui 
rp  we  retain  not  the  grace,  we  shall  not  inherit  the  glory. 

7  Wherefore,  (as  the  Holy  Ghost  <iaith,  To-day]  Tliesn 
words  are  quoted  from  Psa.  xcv.  7.  and  as  they  were  written 
by  David,  and  attributed  here  to  the  Holy  Ghost,  it  proves 
that  Uuvid  wrote  by" the  inspiration  of  God's  Holy  Spirit.  As 
these  words  were  originally  a  warning  to  the  Israelites  not  to 
provoke  God,  lest  tliey  should  be  excluded  from  that  rest 
which  He  had  pi-oraised  them  ;  the  apostle  uses  them  here,  to 
persuade  the  Christians  inPalestine  to  hold  fast  their  religion.'; 
privilces,  and  the  grace  they  had  received,  le^t  they  should 
come  short  of  that  state  of  future  glory  which  Christ  had  pre- 
pared for  them.  The  words  strongly  imply,  as  indeed  does 
the  whole  epistle,  the  possibility  of  fall  i  n  g  from  the  grace  of 
God  and  perishing  everlastingli/ :  and  without  this  supposi- 
tion, these  words,  and  all  such  like,  which  make  more  than 
t7Co  thirds  of  the  whole  of  Divine  Revelation,  would  have  nei- 
ther sense  nor  meaning.  Why  should  God  entreat  man  to 
receive  His  mercy,  if  He  have  rendered  this  impossible  1 
Why  should  he  exhort  a  believer  to  persevere,  if  it  be  impos- 
sible for  him  to  fall  awav  1  What  contemptible  quibbling  have 
men  used  to  maintain  a  false  and  dangerous  tenet,  against  the 
whole  tenor  of  the  word  of  God  !  Angels  fell— Adam  (el! - 
Solr*lT)on  fell— and  multitudes  of  believers  have  fallen,  and,  for 
au-'ht  we  know,  rose  no  more;  and  yet  we  are  told  that  we 
cannot  finally  lose  the  benefits  of  our  conversion  .  v^*^'! 
preached  tlii's  doctrine  to  our  first  parents:  they  believed 
him— sinned— and  fell ;  and  brought  a  whole  world  to  ruin  ! 

8.  Harden  nut  your  hearts]  Which  ye  will  infallibly  do,  it 
yc  will  not  hear  ilia  voice.  -     -r  ■ 

Provocation]  Mapa-^iKpacjioi,  from  T:apa,  signifying  inten- 
situ.  ;rud  Tupaij/o.,  to  make  bitter  ;  the  exasperation,  or  bitter 
pr'ocnration.  "  The  Israelites  provoked  God,  first  m  the  wil- 
derness of  Sin,  (Pelusium,)  when  they  murmured  for  want  of 
bread,  and  had  the  manna  given  them,  E.vod.  -xyi.  4.  troni 
the  wilderness  of  Sin,  they  journeyed  to  Uephidim,  where 
they  provoked  God  a  second  time,  for  want  of  water,  and  inso- 
lently  saving.  Is  the  Lord  among  usor  not7  Kxoil.  xvii.  -i-H. 
on  which  account  the  place  was  called  Massah  and  MerMi.— 
See  1  Cor  x.  4.  Note  1.  From  Rephidim  they  went  into  the 
wilderness  of  Sinai,  where  they  received  the  law,  in  the  be- 
ginning of  the  third  year  from  their  coming  out  of  hgypt- 
Here  thev  provoked  God  again,  by  making  the  golden  call, 
Exod.  xx.xii.  10.  After  the  law  was  given,  they  were  com- 
manded to  go  direclJv  to  Canaan,  and  lake  possession  of  Uie 
Promised  Land,  Ueui  i  C.  God  spai.e  unto  us  in  Ilorei; 
359 


The.  apoitlc  cihort«  to  beware 


10  Wherefore  1  wan  grieved  with  that  gp.neration,  and  said, 
I'hpy  do  always  err  in  their  lieart;  and  they  have  not  known 
my  ways. 

11  So  I  swsre  in  mv  wratii,  'They  shall  not  enter  into  my  rest.) 

12  Take  heed,  bre'thren,  lest  there  be  iu  iiuy  of  you  a  ■  evil 
heart  of  unbelief,  in  dep;irting  froiu  the  living  God. 

13  Bui  exhort  one  anotiier  daily  wtiile  it  is  called  today  ;  leat 
any  of  you  be  hardened  throii;j;li  the  deceitfulness  of  sin. 

11  For,  we  are  made  partalsers  of  C'lirisl "  if  we  hold  tlic  be- 
ginning of  our  confidence  steadfast  inilo  the  end. 

r  Or,  If  rhty  sl.nll  eiucr.-s  Vcr.  S.—t  Vcr.  7.  rB».95.  7,  S.—a  Numb.  14.2,  4,  11, 
St,  :m    Pen  1.34.  3",  of. 


HEBREWS.  qfari  cv II  heart  of  unhdicf. 

15  While  it  U  said,  'To-day  if  ye  will  hear  Jiis  voice,  harden 
not  your  hearts,  as  in  tlie  provocation. 

16  "  For  some,  when  they  had  heard,  did  provoke  :  howbelt 
not  all  tliat  came  out  of  Egypt  by  Moses. 

17  But  with  whom  was  he  grieved  forty  years  ?  was  it  not 
with  tliem  that  had  sinned  ^  whose  carcasses  fell  in  the  wil- 
derness "i 

13  And  „  to  whom  sware  he  that  they  should  not  enter  into 
his  rest,  but  to  them  tliat  believed  not  7 
19  '  c-o  we  sec  that  tliey  could  not  enter  in  because  of  unbelief. 

Judt5.— wNumb.l4.ao. 


saying,  Ye  have  dwelt  Ion ^  enough  in  this  7nounl.  7.  Turn 
you,  and  take  your  journey,  a>id  go  to  the  jnount  of  the  Amo- 
ritex,  and  unto  all  the  ptuces  nigh  thereunto,  in  the  plain,  in 
the  hills,  and  in  the  vales,  and  in  the  south,  and  by  the  sea 
side,  to  the  land  of  the  Canaai-ites,  and  unto  Lebanon,  and 
unto  the  great  river,  the  river  Euphrates.  The  Israelites 
having  received  tliis  order,  departed  from  Iloreb,  and  went 
forward  three  days'  journey.  Numb.  x.  33.  till  they  came  to 
Tabcrnh,  Numb.  .\i.  3.  where  tliey  jjrovoked  God  the  fourth 
time,  by  murmuring  for  want  of  /Icsli  to  eat ;  and,  for  that  .sin, 
were  smitten  with  a  very  great  plague,  yer.  33.  this  place  was 
called  Kibrolhhatacnah,  because  there  tliey  buried  the  people 
who  lusted.  From  Kibrolli-Iiatanvah  they  went  to  Hazeroth, 
Numb.  xi.  3.).  and  from  thence  into  tlie  trilderness  of  Paran, 
Numb.  xii.  16.  to  a  place  called  Kadenh,  chap.  xiii.  20.  Tlieir 
journey  from  Iloreb  to  Kadc?!!  is  thus  described  by  Moses, 
Deut.  i.  19.  ,'liirf  wheyi  we  departed  from  Horeb,  tre  uent 
through  all  that  great  and,  terrible  wilderness,  ithich  ire  saw 
by  the  way  nf  the  mountain  of  the  Amorites,  as  the  Lord  our 
ijod  commanded  us;  and  we  came  to  Kadesh-barnea : — 20. 
And  I  said  unto  you.  Ye  ore  come  unto  the  mountain  of  the 
Amorites.  irhich  the  Lord  our  God  doth  give  unto  us: — 21. 
^ehold  the  Lord  thy  God  hath  set  the  land  before  thee,  go  up 
and  possess  it.  But  the  people  proposed  to  Moses  to  send 
Hpies,  to  brinij  tliein  an  account  of  the  land,  and  of  its  inhabi- 
tants, vcr.  22.  These,  after  forty  days,  returned  to  Kadesh  ; 
nnd,  except  Caleb  and  .loshua,  they  all  acreeri  in  briiiginj;  an 
evil  report  of  the  land.  Numb.  xiii.  25 — 32.  whereby  the  people 
were  so  discouraged  that  they  refused  to  go  up,  and  proposed 
to  make  a  c.iptain,  and  return  into  E^ypt,  Numb.  xiv.  4. 
Wlierelore,  hnving  thus  shown  an  ab.=;oUile  disbelief  of  God's 
promises,  nnd  an  utter  distrust  of  Ilis  power,  He  sware  that 
not  one  of  that  {jencrution  should  enter  Canaan,  except  Caleb 
itnd  Joshua,  but  should  all  die  in  the  wilderness,  Numb.  xiv. 
20.  Deut.  i.  31,  35.  and  ordered  them  to  turn,  and  get  into  the 
■irilderness,  by  the  \ray  of  the.  lied  Sea.  In  tlrat  wilderness 
■ih'5  Israelites,  ua  Moses  informs  us,  sojourned  thirty-eight 
years,  Dent.  ii.  14.  And  the  spare  in  w/iich  ice  came  from 
Xadeih-barnta,  until  we  were  co7?ie  over  the  brook  Zered, 
v.'us  thirty  nnd  eight  years  ,■  jtntil  all  the  gencratioyi  of  the 
■rr.e)i  (f  wariras  wasted  out  from  among  the  host,  as  the  Lord 
sware  unto  them.  W'lierefore,  althoui^h  the  Israelites  provo- 
ked God  to  wrath  in  the  wilder  ness.  Jrmn  the  day  they  came 
out  of  the  land  of  Egypt,  uTitil  their  arrival  in  Canaan,  as 
?«Ioscs  told  theni,  Deut.  ix.  7.  their  greatest  provocation,  the 
provocation  -in  whicli  they  showed  the  gre;itest  degree  of  evil 
aJsposition,  undoubtedly  was  theii-  refusiu/j  to  go  into  Canaan, 
frcm  Kadesh  It  was,  therefore,  very  properly  termed  the  bit- 
ter provocation  ;  and  the  day  of  temptation,  by  way  of  emi- 
nance  ;  and  justly  brougiit  on  them  ike  outliof  God,  exclnding 
therr.  from  his  rest  in  Canaan.  To  i1islini(Uir>h  this  from  the 
provocation  at  Rephidim,  it  is  called  Mcribah-  Kadesh.'  Ueut 
.xxxii.  51  —See  Dr.  MBcknighl. 

9.  ^Vhcn  your  fathers  tempted  me]  It  would  be  better  to 
v.'anslate  ov,  where,  than  when,  as  the  Vulgate  has  done  in  its 
c.'W  .■  and  this  translation  has  been  followed  by  Wiclif,  Cover- 
dale,  Tindal,  and  our  first  translators  in  general.  In  my  old 
7tI8.  Bible,  the  7tb,  8th,  and  9th,  verses  stand  thus: 

agilfiercfotc  a.3  tlit-  Jijoln  (Sost  seitj);  to-Uap  alf  fltc 
fjan  iiertic  1)1.3  bopce :  u^ie  g\it  tievl3cii!3l)ouc  ijcrtfsas  fn 
iDratl)ti)iiiKe,aftcc  tj)c  t!ai>  of  teraptacCouix  fit  liescrt. 
?©I)CVE  jiliouve  faUcfc  temptfucn  mr:  prob^tTrcix  vLxOi 
sanJcnmjluedUa.  S2jIjcrEforf  fourtje  jeere  J:  teas 
cffeuurtr  or  tofotiie  to  rlii'.^  seucratfoun,' 

In  behalf  of  this  translation,  Dr.  M.^cknight  very  properly 
nrgues, — "Tlie  word  whbn-  implies,  that,  at  the  time  of  the 
bitter  provocation,  the  Israelites  had  seen  God's  works  forty 
years  ;  contrary  to  the  history,  which  shows  that  the  hitter 
provocation  happened  in  the  beginning  of  the  third  year  after 
the  Exodus;  whereas  tlie  translation  where,  as  well  as  the 
matter  of  fact,  represents  God  as  saying,  by  David,  that  the  Is- 
raelites temnted  God  in  the  wilderncps  during  forty  years  : 
notwithstanding  .ill  that  time  they  had  seen  God's  miracles." 
10.  Wherefore  I  was  grieved]  God  represents  Himself  as  the 
Fa,lkcr  of  this  great  Jewish /annVy,  for  wliose  comfort  and 
FUpport  He  had  made  every  necessary  provision  ;  and  to  whom 
He  had  given  every  pvcK>{  nf  tenderness  cinti  fatherly  affection  ; 
and  because  they  disobeyed  Him,  and  walked  in  that  way  in 
whli  h  they  could  not  but  be  miserable,  therefore  He  repre- 
sents Himself  as  grieved  and  exceedingly  displeased  with  them. 
7'Ac.V  do  always  err  in  their  heart]  Their  affections  are  set 
on  earthly  things;  and  they  do  not  acknowledge  Mv  ways  to 
be  right,  holy,  just,  snd  go'cd.  Tliev  are  radicnllv  evil ;  and 
3S0    ' 


they  are  evil  continually.  'J'hey  have  every  proof  of  My  pow- 
er and  goodness,  and  lay  nothing  to  heart.  They  might  have 
been  saved,  but  they  would  not.  God  was  grieved  on  this  ac- 
count. Now,  can  we  suppose  that  it  would  have  grieved  Him, 
if,  by  a  decree  of  His  own,  He  had  rendered  their  salvation 
impossible. 

11.  So  I  sware  171  my  wroth]  God's  "-rVe/ at  their  continued 
disobedience,  became  wrath  at  their  final  impenitence;  and 
therefore  He  excluded  them  from  the  promised  rest. 

12.  Take  heed,  brethren,  lest  there  be  in  any  of  you] 
Take  v/arning  by  those  disobedient  Israelites  :  they  were 
brought  out  of  the  house  of  bondage,  and  had  the  fullest  pro- 
mise of  a  land  of  prosperity  and  rest.  By  their  disobedience 
they  came  sliort  of  it,  and  fell  in  the  wilderness.  Ve  have  been 
brought  from  the  bondage  of  sin,  and  have  a  most  gracious 
promise  of  an  everlasting  inheritance  among  the  saints  in 
light :  through  unbelief  and  disobedience  they  lost  their  rest  ; 
through  tlic  same  ye  may  lose  yours.  An  evil  heart  of  un- 
belief will  lead  away  from  the  living  God.  What  was  possible 
in  their  case  is  possible  in  yours.  The  apostle  shows  here_/ive 
degrees  of  apostacy  : — 1.  Consenting  to  sin,  being  deceived  by 
its  solicitations.  2.  llai'dness  of  heart,  through  giving  way  to 
sin.  3.  Unbelief  in  consequence  of  liiis  hardness,  which  leads 
them  to  call  even  the  tnith  of  the  Go'-pcl  in  question.  4.  Tliis 
unbelief  causing  them  to  speak  evil  ot  the  Gospel,  and  the  pro- 
vision God  has  made  for  the  salvation  of  their  souls.  5.  Apos- 
tacy itself,  or  falling  olF  from  the  living  God  ;  and  thus  exlin 
guisliing  all  the  liglit  that  was  in  them  ;  and  tinally  grievinjj 
the  Spirit  of  God,  so  that  He  takes  His  Ilight,  and  leaves  tlicin 
to  a  seared  conscience  and  reprobate  mind. — See  Leigh.  He 
wli')  begins  to  give  tlie  least  way  to  sin,  is  in  danger  of  final 
apostacy  ;  tlie  best  remedy  against  this,  is  to  get  the  evil  heart 
removed ;  as  one  murderer  in  the  house,  is  more  to  bo  dreaded 
than  ten  without. 

13.  But  exhort  one  another  daily]  Tliis  supposes  a  state  ol 
close  church  fellowship,  without  which  liiey  could  not  have 
had  access  to  each  otliei'. 

While  it  is  called  to-day]  Use  time  while  you  have  it;  for  by 
and  by  there  will  be  no  more  present  time;  all  vrillbe  future  , 
all  will  be  eternity.  Daily,  signifies  time  continued.  To-day, 
all  present  time.  Your  father  said.  Let  us  make  ourselves  a 
captain,  and  return  back  unto  Egypt,  Numb.  xiv.  4.  I'hus  they 
exhorted  each  otlier  to  depart  from  tlie  living  God.  Be  ye 
warned  by  their  example  ;  let  not  thai  unbelieving  heart  be  in 
you  that  was  in  tliem  :  exhort  each  other  daily  to clea\e  to  the 
living  God ;  lest,  if  ye  do  not,  ye,  like  tliem,  may  be  liardene j 
through  the  deceitfulness  of  sin. 

14.  For  we  are  made  partakers  of  Christ]  Having  believed 
in  Christ  as  the  promised  Mes.siah,  and  embraced  the  whok- 
Christian  system,  they  were,  consequently,  made  partakers  o: 
all  its  benefits,  in  this  life  ;  and  enliiled  to  the  fulfilment  of  all 
its  exceeding  great  and  precious  promises,  relative  to  the  glo 
ries  of  the  eternal  world.  The  former  they  actually  possessed  , 
the  latter  they  could  have  only  in  case  of  their  perseverance  , 
therefore  the  apostle  says,  If  we  hold  fa^t  the  beginning  of 
our  confidence  steadfast  unto  the  end,  i.  e.  of  cur  life.  For 
our  participation  of  glory  depends  on  our  continuing  steadia.'it 
in  tlie  faith,  to  tlie  end  of  our  Christian  race 

The  word  vKora(7tf,  which  we  here  translate  confidence, 
from  vro,  under,  nni  irii'^',  '''j)/ace  or  stand,  signifies  proper- 
ly a  basis  ur  fou7idation ;  that  on  which  something  else  is 
builded,  and  by  v/hich  it  is  supported.  Their/a?/A  in  Christ 
Josus  was  this  hypostasis,  or  foundation  r  on  that  all  their 
peace,  comfort,  and  salvation,  were  builded.  If  this  were  not 
held  fast  to  the  end,  Christ,  in  His  saving  influences,  could 
not  be  held  fast;  and  no  Christ,  no  heaven.  He  who  has 
Christ  in  him,  has  the  well-founded  hope  of  glory  :  and  he 
who  is  found  in  the  great  day,  with  Christ  in  his  heart,  will 
have  an  abundant  entrance  into  eternal  glory. 

15.  Wliileit  is  said,  Today]  You  may  see  the  necessity 
of  perseverance  from  the  saying,  "  To-day,  if  ye  will  hear 
his  voice,"  therefore  harden  not  your  hearts  ;  do  not  neglect 
so  great  a  salvation  ;  hold  fast  what  ye  have  obtained,  and  let 
no  man  take  your  crown.— See  on  ver.  7,  8,  9,  and  12. 

16.  For  some,  when  they  had  heard,  did  provoke]  There  is 
a  various  reading  here,  which  consists  merely  in  the  different 
placing  of  an  accent,  and  yet  gives  the  whole  passage  a  differ- 
ent turn  : — rivci,  from  rif,  who,  if  read  with  the.  accent  on  the 
epsiton,  rivif,  is  the  plural  indefinite,  and  signifies  so/ne,  as  in 
our  translation  :  if  read  with  the  accent  on  the  iota,  rit-fs,  il 
has  an  interrogative  meanm^  :  and,  accordingtothis  the  whole 
clause,  r'lfCf  yap  aKoviravrci  -rrapcviKpavav ;  but  who  were 
those  hearers  who  did  bitterly  provoke  ?  a\\'  ov  navres  oi  «(- 
t\(iovTCi  £f  \iyvKTov  Jio  Mojotwj  ;  Were  they  not  alt  they  who 
came  out  of  the  lav.d  of  Egypt  by  Moses  1  Or,  the  wholeclausa 


We  should  fear  lest  we 


CHAPTER  IV. 


mhs  the  prontsed  rest. 


may  be  rend  with  ono  intcrrosation  :  But  teho  were  thosi> 
fiearers  that  did  bilterly  provoke,  but  all  those  tcho  came  out 
of  Egypt  by  Mosrsl  Tliis  mode  of  reading  is  followed  by 
some  editions,  and  by  Chrysostoyn  and  Tlieodoret,  and  by  se- 
veral learned  moderns. — It  is  more  likely  tliat  this  is  the  true 
reading,  as  all  that  follows,  to  the  end  of  the  18th  verse,  Isn 
series  of  Interrogations. 

Should  it  be  said,  that  all  did  not  provoke,  for  Joshua  and 
Caleb  arc  e.vpressly  excepted,  I  answer,  that  the  term  all  may 
be  with  great  propriety  used,  when,  out  of  many  hundreds 
of  thousands,  only  two  persons  were  found  who  continued 
faithful.  To  these  also  we  may  add  tlie  priests  and  the  whole 
tribe  of  Levi,  who,  it  is  very  likely,  did  not  provoke;  for,  as 
Or.  Macknighi;  very  properly  remarks,  they  were  not  of  the 
muiiber  of  those  who  were  to  figlit  their  way  into  Canaan  : 
being  entirely  devoted  to  the  service  of  the  sanctuary. — See 
Numb.  i.  3,  45,  and  49.  And  therefore  what  remained  of  them 
after  forty  years,  no  doubt  entered  Canaan :  for  it  appears 
from  Numb.  xxiv.  17.  and  Josh.  xxiv.  33.  that  Eleazar  tlie  son 
of  Aaron,  was  oneof  those  who  did  take  possession  of  Canaan. 
Should  it  be  still  said,  our  version  appears  to  be  most  proper, 
because  all  did  not  provoke  ;  it  may  be  answered  that  the 
common  reading  rivii,  some,  is  too  contracted  in  its  meaning 
to  coniprehcnd  the  hundreds  of  tliousands  who  did  rebel. 

17.  But  tcilh  tchom  was  he  grieved  forty  years  ?]  I  believe 
it  was  Surenhusius  who  first  observed,  that  "  the  apostle,  in 
using  the  t<?rm  forty  years,  elegantly  alludes  to  the  space  of 
time  which  had  elapsed  since  tlie  ascension  of  our  Lord,  till 
the  time  in  wliich  this  epistle  wa;  written,  which  was  about 
forty  years."  Hut  this  does  not  e.'cactly  agree  with  what  ap- 
pears to  be  the  exact  date  of  this  epistle.  However,  God  had 
now  been  a  long  time  provoked  by  tliat  race  rejecting  tlie 
manifested  Messiah,  as  He  was  by  the  conduct  of  their  fore- 
fathers ill  the  wilderness  :  and  as  that  provocation  was  pu- 
nished by  a  very  signal  judgment,  so  they  might  expect  this  to 
b<.-  piiiiislied  also.  The  analogy  was  perfect  in  the  crimes  : 
add  it  might  reasonably  be  expected  to  be  so  in  the  punish- 
ments. And  was  not  the  destruction  of  Jerusalem  a  proof  of 
tlie  heinous  nature  of  their  crimes,  and  of  the  justice  of  God's 
outpoured  wralli? 

]|-7<0o'C  carcasses  fell]  'ilv  ra  xoiXa  circcrcv;  ivhose  niCmbers 
fill ;  for  rn  Ko]\a  properly  signilles  the  members  of  the  body  ; 
and  lierc  may  be  an  allusion  to  the  scattered  bleached  bones 
of  this  people  that  were  a  long  time  apparent  in  tlie  wilder- 
ness i  continuing  there  as  a  proof  of  tlieir  crimes,  and  of  the 
judgnicntK  of  God. 

18.  V'o  whom  snare  he]  God  never  acts  by  any  kind  of  ca- 
price ;  whenever  He  poui-s  out  His  judgments,  there  are  the 
luo.'st  positive  reasons  to  vindicate  His  conduct. 

Those  wliose  carcasses  fell  in  the  wilderness  were  they  who 
liud.«inned.  Andtlioae  who  did  not  enter  into  his  rest,  were  those 
v.iio  believed  not.  God  is  represented  liere  as  sicearing  that 
thty  should  not  enter  in:  in  order  to  show  tlie  delermijiale 
'■.uiiire  of  th;s  purpose,  the  reason  on  which  it  was  founded, 
Tiiid  the  height  of  tlie  aggravation  wliich  occasioned  it. 

19.  So  ue  see  tlmt  thty  could  not  enter  in]  It  was  no  decree 
of  God  tliat  prevented  them  ;  it  was  no  want  of  necessary 
strenglh  to  enal^le  them,  it  was  tlirough  no  deficiency  of  Di- 
xiiie  counsel  to  instruct  tliein  ;  uU  these  they  had  in  abun- 
J.inco  :  but  tlicv  vhosc  to  sin,  and  would  not  believe.  Unbe- 
lief produced  disobedience,  and  disobedience  produced  hard- 
ness uf  heart  and  blindness  of  mind :  and  all  these  drew 
down  the  judgments  of  God,  and  wrath  came  upon  them  to 
the  uttermost. 

i^  This  wliole  chapter,  as  the  epistle  in  general,  reads  a  most 
iLV,-rul  icssoii  against  backsliders,  trijicrs,  and  loilerejs  in  tlie 


way  of  salvation.  Every  believer  in  Christ  is  in  danger  of 
apostacy,  while  any  remains  of  the  evil  heart  of  unbelief  are 
found  in  him.  God  has  promised  to  purify  the  heart ;  and  the 
blood  of  Christ  cleanses  from  all  sin.  It  is,  therefore,  the  high- 
est wisdom  of  genuine  Christians  to  look  to  God  for  the  com- 
plete purification  of  tlicir  souls  ;  this  they  cannot  have  too 
soon  ;  and  for  this  they  cannot  be  too  much  in  earnest. 

2.  No  man  should  defer  his  salvation  to  any  future  time. — 
If  God  speaks  to-day,  it  is  to-day  that  He  should  be  heard  and 
obeyed.  To  defer  reconciliation  to  God,  to  any  future  period, 
is  the  most  reprehensible  and  destructive  presumption.  It 
supposes  that  God  will  indulge  us  in  our  sensual  propensities ; 
and  cause  His  mercy  to  tarry  for  us,  till  we  have  consumma- 
ted our  iniquitous  purposes.  It  shows,  that  we  prefer  at  least 
for  the  present,  the  devil  to  Christ ;  sin  to  holiness  ;  and  earth 
to  heaven.  Andean  we  suppose  tliat  God  will  be  thus  mocked  I 
Can  we  suppose  that  it  can  at  all  consist  with  his  mercy  to  ex- 
tend forgiveness  to  such  abominable  provocation  T  What  a 
man  sows,  that  shall  he  reap.  If  he  sows  to  tlie  flesh,  he  shall 
of  the  flesh  reap  corruption.  Reader,  it  is  a  dreadful  thing  tc 
fall  into  the  hands  of  the  living  God. 

3.  C7;i6e/(e/"has  generally  been  considered  the  most  damn- 
ing of  all  sins.  I  wish  those  who  make  this  assertion  would 
condescend  to  explain  themselves.  What  is  this  unbelief  that 
datnn-s  and  ruins  mankind?  Their  not  permitting  their 
minds  to  be  persuaded  of  the  truths  which  God  speaks. — 
Anis-ta,  from  o,  negative,  and  nis-is,  faith,  signifies  faithless, 
or  to  be  without  faith.  And  this  is  an  effect  fromanother  cause. 
In  chap.  iv.  11.  these  very  people  arc  said  to  have  fallen 
through  unbelief:  but  there  the  word  is  a;zci6eta,  from  a,  ne- 
gative, and  TTEiOo),  to  persuade.  They  heard  the  Divine  in- 
structions; they  saw  God's  stupendous  miracles;  but  they 
tcouldriot  suffer  themselves  to  be  persuaded,  that  he  who  said 
and  did  such  things,  would  perform  those  other  things  which 
he  had  either  threatened  or  promised;  hence  they  had    no 

faith,  because  they  were  unpersuaded ;  and  their  unbelief 
was  the  effect  of  their  unpersuaded  or  unpersuadable  mind. 
And  their  minds  were  not  persuaded  of  God's  trutli,  because 
they  had  ears  open  only  to  the  dictates  of  the  flesh.  See  on 
chap.  iv.  2.  Here  then  is  the  damning  sin,  the  not  inferring 
from  what  God  has  said  and  done,  that  He  will  do  those  other 
things,  which  He  has  either  threatened  or  promised.  And  how 
few  are  there,  who  are  not  committing  thissin  daily  !  Reader, 
dost  thou,  in  this  state,  dream  of  heaven!  Awake  out  of 
sleep ! 

4.  Where  there  aresomany  snares  and  dangers,  it  is  impos- 
sible to  be  too  watchful  and  circumspect.  Satan,  as  a  roaring 
lion,  as  a  subtle  serpent,  or  in  the  guise  of  an  angel  of  light, 
is  momentarily  going  about,  seeking  whom  he  may  deceive, 
blind,  and  devour ;  and,  when  it  is  considered  that  the  human 
heart,  till  entirely  renewed,  is  on  his  side,  it  is  a  miracle  of 
mercy  tliat  any  soul  escapes  perdition  :  no  man  is  safe  any 
longer  than  he  maintains  the  spirit  of  watchfulness  and 
prayer;  and  to  maintain  such  a  spirit,  he  has  need  of  all  the 
means  of  grace.  He  who  neglects  any  of  them  which  the 
mercy  of  God  has  placed  in  his  power,  tempts  the  devil  to 
tempt  him.  As  a  preventative  of^  backsliding  and  apostacy, 
the  apostle  recommend.^  mutual  exhortation.  No  Christian 
should  live  for  himself  alone;  he  should  consider  his  fellow 
Christian  as  a  member  of  tlie  same  body,  and  feel  for  him  ac- 
cordingly :  and  love,  succour,  and  protect  him.  When  this  i."* 
carefully  attended  to  in  religious  society,  Satan  finds  it  very 
ditficult  to  make  an  inroad  on  the  church  ;  but  when  coldness, 
distance,  and  a  want  of  brotherly  love,  take  place,  Satan  can 
attack  each  singly  ;  and  by  successive  victories  over  indii't 
duals,  soon  make  an  easy  conquest  of  the  whole. 


CHAPTER  IV. 

./ij  Ihs  Chri.:tii.in  rest  is  to  he  oblaimd  by  faith,  we  should  bejeare  of  unbelief,  lest  we  lose  it  as  the  Hebrews  did  theirs,  1. 
y'he  reason  u-hy  they  were  not  brought  into  the  rest  promised  to  them,  2.  The  rest  promised  to  the  Hebrews  was  a  type  of 
that  promised  to  Christians,  3—10.  Into  this  rest  we  should  earnestly  labour  to  enter,  U.  A  description  of  the  word  of 
God,  12,  13  Jesus  is  our  sympathetic  High-priest,  14,  15.  Through  him  we  have  conhdence  to  come  to  God,  16.  [A.M. 
cir.  40G7     A.  D.  cir  63.     An.  Olymp.  cir.  CCX.  3.     A  U.  C.  cir.  S16  ) 

B"    ET  '^  us  therefore  fear,  lost,  a  promise  being  left  us  of  en- 


ofit 


tering  into  his  rest,  any  of  you  should  seem  to  come  sliort 


1  r'h,ia.l5.-br,r.|l,< 


NOTES. — Verse  1.  Let  us  therefore  fear]  Seeing  the  Is- 
caelltes  lost  the  rest  of  Canaan,  through  obstinacy  and  unbe- 
lief, let  us  be  afraid  lest  we  come  short  of  the  heavenly  rest, 
through  the  same  cause. 

Should  seem  to  come  short  of  it]  Lest  any  of  us  should  ac- 
tually come  short  of  it ;  i.  c.  miss  it. — See  the  note  on  the  verb 
dox£«i/,  to  seem,  Luke  viii.  19.  What  the  apostle  had  said  be- 
fore, relative  to  the  Rest,  might  bo  considered  as  an  allegory  ; 
licrc  he  explains  and  applies  that  allci^ory,  showing  that  Ca- 
naan was  a  type  of  the  grand  privileges  of  the  Gospel  of 
Christ,  and  of  the  glorious  eternity  to  which  they  load. 

Come  short]  The  verb  iVfpfii',  is  applied  here  metaphori- 
rRlly ;  it  is  an  allusion,  of  wliich  there  are  many  in  thisepistle, 
to  the  race-i  m  the  Grecian  games  !  he  that  came  sbori,  was  he 
who  was  any  distance,  n:,  matter  how  small,  behind  the  win- 
!>!)(.  W  ill  it  avail  any  of  us  how  near  we  get  to  heaven,  if  tlie 
door  be  shut  before  we  arri  vi' !  How  dre.idful  the  thought,  to 
ii-\v»  an\y  missed  b"°ing  ctpfnallv  BRved  !  To  run  v.-?lr  and 
Vor    VI.  Z  1 


2  For  unto  us  was  the  Gospel  preached,  as  well  as  tinto  them  : 
but  1j  the  word  preached  did  not  profit  them,  '  not  being  mixed 
with  faith  in  them  that  heard  it. 

c  Or,  bccnuscfhcy  w^iT  not  unKfil  by  faith  (.). 


yet  to  permit  the  devil,  the  world,  or  the  flesh,  to  hinder,  in 
the  few  last  steps  !     Reader,  watch  and  be  sober. 

2.  For  «n^>  us  was  the  Gospel  preached]  Kai  yap  euficv 
cvr)y-yc\iafizvoi,  For  we  also  hare  reeeivd  good  tidings  as 
teell  as  they.  They  had  a  gracious  promise  of  entering  into 
an  earthly  rest;  we  have  a  gracious  promise  of  entering  into 
a  heavenly  rest.  God  gave  them  every  requisite  advantage  ; 
He  has  done  the  same  to  us.  Moses  and  the  elders  spoke  the 
word  of  God  plainly  and  forcibly  to  them;  Christ  and  His 
apostles  have  done  the  same  to  us.  They  might  have  perse- 
vered ;  so  may  we  :  they  disbelieved,  di.";obeyed,  and  fell ;  and 
so  may  we. 

But  the  word  preached  did  not  profit  them]  AXX'  ovk  (Ddtt- 
\rj<rcv  b  \rjyo(  rr)f  aKOti;  CKCiiovi:  but  the  xDord.  of  hearing  aid 
not  profit  them.  The  word  and  promise  to  which  the  apogtle 
most  probably  refers,  is  that  in  Deul.  i.  20,  21.  Ye  are  come 
unto  thp  'mountain  oftheAmoriles,  which  the  Lord  your  God 
doth  give  unto  !<,*.  behold,  the  Lord  thy  God  hath  set  the  land 
3GI 


Those  who  hdiene  do 


HEBREWS. 


enter  info  the  promised  rest. 


3  >i  For  we  which  have  believed  do  enter  into  rest,  as  he  said, 
'  As  I  have  sworn  in  my  wrath,  if  tliey  shall  enter  into  my  rpsl : 
although  the  works  were  llnislied  from  the  foundation  of  the 
world'. 

4  For,  he  spake  in  a  certain  place  of  the  seventh  day  on  tliis 
wise,  f  And  God  did  rest  the  seventh  day  from  all  his  works. 

5  And  in  this  place  again,  If  thi?)'  shall  enter  into  my  rest. 

6  Seeing  therefore  it  remaineth  that  some  must  enter  therein, 

flCh  3^  14.-cP3alm95.  11.  Ch.  3.  11.— f  Gen.  2.  2.  Exodus  iO.  11.  &31.  1?.— 
KCh.  3,  13. 

before  thee  ;  gn  up  and  possess  it  as  the  Lord  God  of  thxj  fa 
thers  hath  said  unto  thee. — Fear  not.  Many  e.xhortations  they 
had  to  the  following  effect — Arise,  that  ice  may  go  tip  against 
them  ;  for  we  have  seen  the  land,  and  behold  it  is  very  good : 
and  are  ye  stilli  Be  not  slothful  to  go  and  to  enter  to  pos- 
sess the  land;for  God  hath  given  it  into  your  hmids  :  aplnce 
where  there  is  no  want  of  aiiy  tiling  that  is  in  the  earth, 
Judges  xviii.  9,  10.  But  instead  of  attending  to  the  word  of 
the  Lord  by  Moses,  the  whole  congregation  murmured  against 
him  and  Aaron,  and  said  one  to  another.  Let  us  make  a  cap- 
tain, and  let  us  return  -unto  Egypt,  Num.  xiv.  2,  4.  But  they 
were  dastardly  through  all  their  generations.  They  spoke  evil 
of  the  pleasant  land,  and  did  not  give  credence  to  His  word. 
Their  minds  had  been  debased  by  their  Egyptian  bondage, 
and  they  scarcely  ever  arose  to  a  state  of  mental  nobility. 

Not  being  tnixed  icith  faith  in  them  that  heard]  There  are 
several  various  readings  in  this  verse,  and  some  of  them  im. 
portant.  The  principal  are  on  the  word  avyKLKpaiitvo;,  mixed ; 
which,  in  the  common  text,  refers  to  b  Xojof,  theieord.mixed; 
but  in  ABCD.  and  several  others,  it  is  avyKCKpajxevovi,  refer- 
ring to,  and  agreeing  with  CKtivovs,  and  may  be  thus  trans- 
lated. The  word  of  hearing  did  not  profit  them,  they  not  being 
mixed  with  those  who  heard  it  by  faith.  That  is,  they  were 
not  of  the  same  spirit  with  Joshua  and  Caleb. — There  are 
other  variations,  but  of  less  importance;  but  the  common  text 
seems  the  best. 

The  word  avyKeKfiantvn;,  mixed,  is  peculiarly  expressive; 
it  is  a  metaphor  taken  from  the  nutrition  of  the  human  body 
by  mixing  tlie  aliment  taken  into  the  stomach  with  the  saliva 
and  gastric  juice  ;  in  consequence  of  which  it  is  concocted,  di- 
gested, reduced  into  chyle  ;  which,  absorbed  by  the  lacteal  ves- 
eels,  and  thrown  into  the  blood,  becomes  the  means  of  in- 
creasing and  supporting  tlie  body;  all  the  solids  and  fluids 
being  thus  generated  :  so  that  on  this  process,  properly  per- 
formed, depend  (under  God)  strength,  health,  and  life  itself 
Should  the  most  nutritive  aliment  be  received  into  the  stomach, 
if  not  mixed  with  the  above  juices,  it  would  be  rather  the 
means  of  death  than  of  life  ;  or,  in  the  words  of  the  apostle,  it 
would  not  profit,  because  not  thus  mixed.  Faith,  in  the  word 
preached,  in  "ref'erence  to  that  God  who  sent  it,  is  the  grand 
means  of  its  becoming  the  power  of  God  to  the  salvation  of  the 
soul.  It  is  not  likely  that  he  who  does  not  credit  a  threatening 
when  he  comes  to  hear  it,  will  b"  deterred  by  it  from  repeat- 
ing the  sinagainst  which  it  is  levelled;  nor  can  he  derive  com- 
fort from  a  promise,  who  does  not  believe  it  as  a  pledge  of 
God's  veracity  and  goodness.  Faith,  therefore,  must  be  mixed 
with  all  that  we  hear,  in  order  to  make  the  word  of  God  efl'ec- 
tual  to  our  salvation. 

This  very  use  of  the  word,  and  its  explanation,  we  may  find 
in  Maximus  Tyrius,  in  his  description  of  Health,  Dissert,  x. 
pag.  101.  "Health,"  says  he,  "is a  certain  disposition,  vypuiv 
KUi  l^ripttiv  Kai  xpvxpwv  Kai  Ocppaiv  uvvapcwv,  I'j  vao  Ttxvt}g 
cvyKpadeicroiv  Ka\c:>s,  rj  vtto  (pvacdis  appoadcKTonj.rexviKOif, 
which  consists  in  a  proper  mixture  together  of  the  wet  and 
the  dry,  the  cold  and  the  hot,  either  by  an  artificial  process,  or 
uy  the  skilful  economy  of  nature." 

3.  For  we  which  have  believed  do  enter  into  rest]  The  great 
spiritual  blessings,  the  forerunners  of  eternal  glory,  wliich 
■were  all  typified  by  that  earthly  rest  or  felicity  promised  to 
the  ancient  Israelites,  we,  CluMslians,  do,  by  believing  in 
Christ  Jesus,  actually  possess.  We  have  peace  of  conscience, 
and  joy  in  the  Holy  Ghost  ;  are  saved  from  the  guilt  and  power 
of  sin  ;  and  thus  enjoy  an  inward  rest. 

But  this  is  a  rest  differing  from  the  seventh  day's  rest,  or 
sabbath,  which  was  the  original  type  of  Canaan,  the  blessings 
of  the  Gospel,  and  eternal  glory;  seeing  God  said  concerning 
the  unbelieving  Israelites  in  the  wilderness,  I  have  sworn  in 
my  wrath  that  they  shall  not  enter  into  my  rest,  notwitlistand- 
ing  the  joor/;^  of  creation  were  finished,  and  the  seventh  day's 
rest  was  institated,_/7'o;»  the  foundation  of  the  tcorld ;  conse- 
quently the  Israelites  had  entered  into  that  rest,  before  the 
oath  was  sworn. — .See  Macknighl. 

Wa  icho  believe,  'Oi  Tns'^vaavri.i,  is  omitted  by  Chrysostom, 
and  .some  few  MSS.  And  instead  of  etirtpxofLcda  yap,  for  we 
Uo  enter;  AC.  several  others,  \vith  the  Vulgate  and  Coptic, 
read  etacpxi'iiicda  otw,  therefore  let  us  enter  ;  and  thus  it  an- 
swere  to  (pioprjOoyfisv  ovv,  therefore  let  us  fear,  ver.  1.  but  this 
reading  cannot  well  stand,  unless  bi  TzicmaavTr.s  be  omitted, 
which  is  acknowledged  to  be  genuine  by  every  M.S.  and  Ver- 
Bion  of  note  and  importance.  The  meaning  appears  to  be  tliis : 
we  Jews,  who  have  believed  in  Christ,  do  actually  possess 
that  rest,  state  of  liappincss  in  God,  produced  by  peace  of  con- 
science and  joy  in  the  Holy  Ghost ;  which  was  typified  by  the 
happiness  and  comfort  to  be  enjoyed  by  the  believing  Hebrews, 
in  the  possession  of  the  Promised  Land.— See  before. 

From  thefoundation  of  the  world.]  Tlie  foundation  of  the 
H'orld,  KaraftoXrj  xDaaoxK  means  the  coniplrtioii  of  the  work  of 

302 


«  and  they  to  whom  ^  it  was  first  preached,  entered  not  in  be- 
cause of  unbelief: 

7  (Again,  he  limiteth  a  certain  day,  saying  in  David,  To-day, 
after  so  long  a  time  ;  as  it  is  said,  '  Today  if  ye  will  hear  hia 
voice,  harden  not  your  hearts. 

8  For,  if  k  Jesus  had  given  them  rest,  then  would  he  not  after- 
ward have  spoken  of  another  day. 

9  There  remaineth  therefore  a  "  rest  to  the  people  of  God. 

h  Or,  tho  Gospel  was  first  preached.— i  Psa.  95.  7.     ch.3.  7.— k  Thai  is,  Joshua.— 

1  Or,  keeping  of  a  Sabbnih. 


creation  in  six  days.  In  those  days  was  the  world,  i.  e.  the 
whole  system  of  mundane  things,  begun  and  perfected  ;  and 
this  appears  to  be  the  sense  of  the  expression  in  this  place. 

4.  For  he  .spake  in  a  certain  place]  This  certain  place,  or 
somewhere,  itov,  is  probably  Gen.  ii.  2.  and  refers  to  the  com- 
pletion of  the  work  of  creation,  and  the  setting  apart  the  se- 
venth day  as  a  day  of  rest  for  man  ;  and  a  type  of  everlasting 
felicity.— See  the  notes  on  Gen.  ii.  1,  &c. 

5.  And  in.  this  place  agai7t]  In  the  ninety-fifth  Psalm,  al- 
ready quoted,  ver.  3.— This  was  a  second  rest  which  the  Lord 
promised  to  the  believing  obedient  seed  of  Abraham ;  and  as  it 
was  spoken  of  in  the  days  of  David,  when  the  Jews  actually 
possessed  tliis  long-promised  Canaan,  therefore  it  is  evident 
that  that  was  not  the  rest  which  God  fntended,  as  the  next 
verse  shows. 

6.  //  remaineth  that  some  must  enter  therein]  Why  our 
translators  put  in  the  word  'must  here,  I  cannot  even  conjec- 
ture rl  hope  it  was  not  to  serve  a  system,  as  some  have  since 
used  it :  "  some  ?!iust  go  to  heaven,  for  so  is  the  doctrine  of 
the  decree  ;  and  there  must  be  certain  persons  infulliblii 
brought  thither,  as  a  reward  to  Christ  for  His  sufferings:  anil 
in  this  the  will  of  man,  and  free  agency,  can  have  no  part," 
&c.  &c.  Now,  supposing  even  that  all  this  was  true,  yet  it 
does  not  exist  either  positively  or  by  implication  in  the  text. 
The  words  ETTCi  ovv  a-rroXcurcrai  riva;  ciaeXOstv  ei;  avrnt',  lite- 
rally translated,  are  as  follows.  Seeing  then  ii  remaineth  for 
some  to  enter  into  it  ;  or.  Whereas  therefore  it  remaineth 
that  some  enter  into  it,  which  is  Dr.  Oicen's  translation  ;  and 
they  to  whom  it  was  first  preached,  hi  trpuTcpov  tvayye\iaOtv- 
r£;,  they  to  whom  the  promise  was  given  ;  they  tcho  first  re- 
ceived the  good  tidings ;  i.  e.  the  Israelites,  to  whom  the  pro- 
mise was  made  of  entering  into  the  rest  of  Canaan,  did  not 
enter  in,  because  of  their  utibelief ;  and  the  promise  still  con- 
tinued to  be  repeated  even  in  the  days  of  David ;  therefore 
some  other  rest  must  be  intended. 

7.  lie  limiteth  a  certain  day]  The  term  day  signifies  not 
only  time  in  general,  but  also  present  time,  and  a  particular 
space.  Day,  here,  seems  to  have  the  same  meaning  as  rest,  iit 
some  other  parts  of  this  verse.  The  day,  or  time  of  rest  rela- 
tive to  the  ancient  Jews,  being  over  and  past,  and  a  long  time 
having  elapsed  between  God's  displeasure  shown  to  the  diso- 
bedient Jews  in  the  wilderness,  and  the  days  of  David  ;  and 
tlie  true  i-est  was  not  enjoyed,  God  in  His  mercy  has  insti- 
tuted another  day  ;  has  given  another  dispensation  of  mercy 
and  goodness  by  Christ  Jesus:  and  now  it  may  be  said,  as 
formerly.  To-day  if  ye  will  hear  His  voice,  harden  iiot  your 
hearts.  God  speaks  now  as  He  spoke  before ;  His  voice  is  in 
the  Gospel,  as  it  was  in  the  law.  Believe,  love,  obey,  and  ye 
shall  enter  into  this  rest. 

8.  For  if  Jesus  had  give)i  them  rest]  It  is  truly  surprising 
that  our  translators  should  have  rendered  the  I^jtrou;  of  tho 
text  Jesus,  and  not  Joshua,  which  is  most  clearly  intended. 
They  must  have  known  that  the  piyini  Yehoshua  of  the  He- 
brew, which  we  write  Joshua,  is  ev"ry  where  rendered 
\r]iTovq,  Jesus,  by  the  Septuagint ;  and  it  is  their  reading 
which  the  apostle  folloAvs.  It  is  true  the  Septuagint  generally 
write  Ijjo-oi'S  Nat);7,  or  Yio;  Naiiij,  Jesus  Nave,  or  Jesus,  son 
of  Nave;  for  it  is  thus  they  translate  [is  p  yi;>7f  Yehoshua 
ben  Nuh,  Joshua  the  son  of  Nun :  and  this  is  sufllcient  to 
distinguish  it  from  Jesus,  son  of  David.  But  as  Joshua,  the 
captain-general  of  Israel,  is  above  intended,  the  word  should 
have  been  written  ./os/iKrt,  and  not  Jesus.  One  MS.  merely 
to  prevent  the  wrong  application  of  the  name,  has  Inaov;  b  ruu 
Nuu/j,  Jesiis  the  sou  oj  Nave.  Theodoret  has  the  same  in  his 
Comment;  and  one  .S'i/?/ac  Version  has  it  in  the  te.xt.  It  is 
Joshua  in  Coverdale's  Testament,  15.35,  in  Tindal's,  1548,  in 
tliat  edited  by  Edmund  Beck,  1549,  in  Richard  Cardmarden's, 
Rouen,  1565;  several  modern  translators,  Wesley,  Macknighl, 
Wakefield,  &c.  read  Jos/iua,  as  does  our  own  in  the  margi)t. 
What  a  pity  it  had  not  been  in  the  text,  as  all  the  smaller 
Bibles  have  no  marginal  readings;  and  many  simple  people: 
are  bewildered  with  the  expression. 

The  apostle  sliows  that,  although  .Joshua  did  bring  the  chil- 
dren of  Israel  into  the  Promised  Land,  yet  this  could  not  be 
the  intended  rest;  because,  long  after  this  time,  the  Holy 
Spirit,  by  David,  speaks  of  this  rest :  the  apostle,  therefore, 
concludes — 

9.  There  remaineth  therefore  a  rest  to  the  people  of  God.] 
It  was  not,  1.  The  rest  of  the  sabbath  ;  it  was  nut,  2.  The  rest 
in  the  Promised  Land,  for  the  Psalmist  wrote  long  after  the 
days  of  Joshua:  therefore  there  is  another  res',  a  state  of 
blessedness,  for  the  people  of  God  ;  and  this  is  the  Gospel,  the 
blessings  it  procures  and  communicates,  and  the  eternal  glory 
which  Tt  prepares  for,  and  has  promised  to  genuine  believers. 

There  are  two  words  in  this  chapter  which  we  inditferently 
translate  rest;  KnTannvaii,  and  aalSftariapoi;  the  first  signi- 
fying a  cessation  from  labour,  so  tliat  the  weary  body  v.-  rcstai 


We  should  labour  to 


CHAPTER  IV. 


10  For  he  that  is  entered  into  liis  rest,  he  also  hath  coasgd 
from  liis  own  works,  as  God  did  from  his.) 

11  Let  us  labour  therefore  to  enter  intotliat  rest,  lest  any  man 
fall  ™  after  tlie  same  example  of  "  unbelief. 

niCh.3.15,18,19.— nOr.disohedieilcc— olsa.49.3.  Jer.2!.S9.  aCor.19.4,5.  lPet.1.33. 


and  refreshed;  tlie  seconrf  meaning  not  only  a  rest  from  la- 
bour, but  a  religious  rest ;  a  rest  of  a  sacred  kind,  of  which 
both  soul  and  body  partake.  This  is  true,  whether  we  under- 
stand the  rest  as  referring  to  Gospel  blessings,  or  to  eternal 
felicity,  or  to  both. 

10.  For  he  that  is  entered  into  his  rest]  The  man  who  has 
believed  in  Christ  Jesus,  has  entered  into  His  rest ;  the  state 
of  happines.s  wliich  He  has  provided,  and  which  is  the  fore- 
runner of  eternal  glory. 

Hath  ceased  from  his  otcn  works]  No  longer  depends  on 
the  observance  of  Mosaic  rites  and  ceremonies  for  his  justifi- 
cation and  final  happiness.  He  rests  from  all  these  works  of 
the  law  as  fully  as  (Jod  has  rested  from  His  works  of  c?  eation. 

Those  who  restrain  the  word  rest  to  the  signification  of  eter- 
nal glory  say,  that  ceasing  from  our  own  works  means  the 
sufferings,  tribulations,  q0ictions,  &c.  of  this  life;  as  in 
Rev.  xiv.  13.     I  understand  it  as  including  both. 

In  speaking  of  the  sabbath,  as  typifying  a  state  of  blessed- 
ness in  the  other  world,  the  apostle  follows  the  opinions  of  the 
Jews  of  his  own  and  after  times.  The  phrase  rwhv  n^ty 
riNr.n  nsa'i  shabalii  alaah,  ve  shabalh  titluiuh  ;  the  sabbath 
above,  and  the  sabbath  below,  is  common  among  the  Jewish 
writers ;  and  they  think  that  where  the  plural  number  is  used, 
as  in  Lev.  xi.x.  30.  Ye  shall  keep  my  sa/ibat/is,  that  the  lower 
and  higher  sabbaths  are  intended ;  and  that  the  one  is  prefi- 
gured by  tlie  other. — See  many  examples  in  Schoettgen. 

11.  Let  us  labour  therefoje]  The  word  <T7rov6aaco^icv  im- 
plies every  exertion  of  body  and  mind  which  can  be  made, 
in  reference  to  tlie  subject.  Rfibus  aliis  omissis,  hoc  aga- 
mus ;  aJl  things  else  omitted,  this  one  thing  we  do.  We  re- 
ceive gi-ace,  improve  grace,  retain  grace,  tliat  we  may  obtain 
eternal  glory. 

Lest  any  man  fall]  Lest  he  fall  off  from  the  grace  of  God, 
from  tlic  Oo.«pel  and  its  blessings ;  and  perish  everlastingly. 
Tliis  is  the  meaning  of  the  apostle,  who  never  supposed  tliat 
a  man  might  not  make  final  shipwreck  of  faith,  and  of  a  good 
conscience,  as  long  as  he  was  in  a  state  of  probation. 

12.  Fur  the  word  of  God  is  quick  and  powerficl]  Commen- 
tators are  greatly  divided  concerning  the  meaning  of  the 
phrase  o  Xwyoj  tou  Ototi,  the  word  of  God ;  some  supposing 
tlie  whole  of  Divine  Revelation  tobe  intended;  others,  the 
doctrine  of  the  Go.vpel  faithfully  preached  ;  others,  the  7nind 
of  God.,  or  the  Divine  intellect ;  and  others,  the  Lord  Jesus 
Christ,  wlio  is  thus  denominated,  in  John  i.  1,  &c.  and  Rev. 
jcix.  13.  the  only  places  in  which  He  is  thus  incontestably 
characterized  in  the  New  Testament.  The  disputed  te.xt, 
I  John  V.  7.  I  leave  at  present  out  of  the  question.  In  tlie 
Introduction  to  this  rpi.slle  I  have  produced  sufiicient  evidence 
U)  make  it  very  probable  that  St.  Paul  was  tlie  author  of  this 
epistle.  In  tliis  sentiment  tlie  most  cminentscholars  and  critics 
are  now  agreed.  That  Jesus  Christ,  the  eternal  uncreated 
Word,  is  not  meant  here,  is  more  than  probable,  from  this  con- 
eideration,  thal?^t.  Paul,  in  nopart  of  his  thiiteen  acknowledged 
c-jiistles,  ever  thus  denominates  our  blessed  Lord  :  nor  is  he  thus 
denominated  by  any  other  of  the  New  Testament  writers  except 
J^t.  John.  Dr.  Owen  has  endeavoured  to  prove  tlie  contrary,  but 
I  believe,  to  no  man's  conviction  who  was  able  to  examine  and 
inidge  of  the  subject.  He  has  not  been  able  to  find  more  than 
two  l.-xts,  which  even  appeared  to  look  his  way:  the  first  is 
Luke  i.  '2.  Us — ivhich  were  eye-witnesses  and  ministers, 
Tov  Xoyov,  of  the  word ;  where  "it  is  evident  the  whole  of  our 
Lord's  ministry  is  intended.  The  second  is  Acts  xx.  32.  I 
commend  you  to  God,  and  the  ivord  nf  his  grace,  where  no- 
thing but  the  gracious  doctrine  of  salvation  by  faith,  the  in- 
iluencc  of  the  Divine  Spirit,  &c.  &c.  can  be  meant;  nor  is 
there  any  legitimate  mode  of  construction  with  which  I  am 
ac<iuainted,  by  which  the  words,  in  either  place,  can  be  per- 
sonally applied  to  our  Lord.  That  the  phrase  was  applied  to 
denominate  the  second  subsistence  in  the  glorious  Trinity,  by 
Philo  and  the  rabbinical  writers,  I  have  already  proved  in  my 
notes  on  John  i.  where  such  ob.'^ervalions  arc  alone  applicable. 

Calinct,  who  had  rend  all  that  either  the  ancients  ori.-.jdenis 
have  said  on  this  subject,  and  who  does  nut  think  that  Jesus 
Christ  is  here  intended,  speaks  thus  :  "  None  of  the  properties 
mentioned  here  can  be  denied  to  the  Son  of  God,  the  Eternal 
Word';  He  sees  all  things,  knows  all  tilings,  penetrates  all 
things,  and  can  do  all  things.  He  is  the  Ruler  of  the  heart, 
and  can  turn  it  when  he  pleases.  He  enlightens  the  soul, 
and  calls  it  gently  and  cflicaciously,  tchen  and  bow  He  wills. 
Finally,  He  punishes  in  the  most  exemplary  manner  the  in- 
sults ofl"ered  to  his  Father  and  to  Himself,  by  infidels,  unbe- 
lievers, and  the  wicked  in  general.  But  it  does  not  appear 
that  the  Divine  Logos  is  here  intended— 1.  Because  St.  Paul 
does  not  use  that  term  to  expi-ess  the  Son  of  God.  2.  Because 
tlie  conjunction  yap,  for,  shows  lliatthis  veree  is  an  inference 
drawn  from  the  preceding,  where  the  subject  in  question  is 
c/mcenimg  the  eternal  rest,  and  the  means  bv  wliich  it  is  to 
be  obtamed.  It  is,  therefore,  more  natural  to  e.\plain  the  term 
ol  the  leord,  order,  and  will  of  God  ;  for  the  Hebrews  repre- 
sent the  revelation  of  (;od  as  an  'active  beins,  living,  all- 
pouer/itl,  illumined,   cveculing  vengeance,  discerning  and 


enter  into  this  rest. 

12  For  the  word  of  God  is  "  quick,  and  powerful,  and  p  sharper 
than  any  i  two-edged  sword,  piercing  even  to  the  dividing 
asunder  of  soul  and  spirit,  and  of  the  joints  and  marrow  ;  and 
is  '  a  discerner  of  the  thoughts  and  intents  of  the  heart. 

pProv.3.4.— qEph.Cl?.  Rev.I.IG.&aiG.— r  1  Cor.  14.91,  35. 


penttraling  all  things."  Thus  Wisd.  xvi.  26.  "Thy  child- 
dren,  O  Lord,  know  that  it  Is  not  the  growing  of  fruits  that 
nourisheth  man  ;  but  that  it  is  Thy  word  that  preserveth 
them  that  put  their  trust  in  Thee."— See  Deut.  viii.  3.  That 
is,  the  Saci-ed  Scriptures  point  out  and  appoint  all  the  mearn^ 
of  life.  Again,  speaking  of  tlie  Hebrews,  who  were  bitten 
by  the  fiery  serpents,  the  same  writer  says,  ver.  12.  '  For  it 
was  neither  herb  nor  mollifying  plaster  that  restored  them  to 
health,  but  Thy  Word,  O  Lord,  which  healethall  things;  i.  e. 
which  describes  and  prescribes  the  means  of  healing.  And, 
it  is  very  likely,  that  the  purpose  of  God,  sending  the  destroy- 
ing angel  to  slay  tVie  first-born  in  Egypt,  is  intended  by  the 
same  expression,  Wisd.  xviii.  15,  16.  '  Thi}ie  Almighty  word 
leaped  down  from  heaven  out  of  thy  royal  throne,  as  a  fierce 
man  of  rear  into  a  land  of  destruction :  and  brought  Thine 
unfeigned  commandment  as  a  sharp  sword ;  and,  standing 
up,  filled  all  things  with  death.'  This,  however,  may  be  ap- 
plied to  the  eternal  Logos,  or  uncreated  Word. 

"  And  this  mode  of  speech  is  exactly  conformable  to  that  of 
the  prophet  Isaiah,  Iv.  10,  11.  where  to  the  word  of  God  spoken 
by  Ills  prophets,  the  same  kind  of  powers  are  attributed  as 
those  mentioned  here  by  the  apostle  : — For  as  the  rain  cometh 
down  and  tlie  snoicfrom  heaven,  and  returnclh  7iot  thither, 
but  leatereth  the  earth,  aud  maketh  it  bring  forth  and  bud, 
that  it  may  give  seed  to  the  sower,  and  bread  to  tlie  eater:  so 
shall  my  word  be  that  goeth  forth  out  op  my  mouth  ;  it 
shall  not  return  unto  me  void ;  but  it  shall  accomidish  that 
which  I  please,  and  it  shall  prosper  in  tlie  thing  whereto  I 
sent  it.  The  centurion  seems  to  speak  a  similar  language, 
Luke  vii.  7.  But  say  in  a  leord,  aXAa  etire  Xoyu,  speak  to  thy 
tcord,  and  my  servant  shall  be  healed."  This'  is  the  sum  ol 
wliat  tliis  very  able  commentator  says  on  this  subject. 
In  Dr.  Dodd's  collections  we  find  the  following: — 
"  7'/ie  jcord  of  God,  which  promises  to  the  faithful  an  en- 
trance into  God's  rest,  in  David's  time,  and  now  to  us,  is  not 
a  tiling  which  died,  or  was  forgotten  as  soon  as  it  was  uttered, 
but  it  conliyines,  one  and  the  same  to  all  generations.  It  is 
^fji',  quick,  or  living.  So  Isaiah  says.  The  word  of  our  God, 
shall  stand  for  ever,  chap.  xl.  8.  compare  chap.  li.  6.  Iv.  11. 
1  Esdras  iv.  33.  John  iil.  34.  1  Pet.  i.  23.  And  poinerful, 
tvapyr)^,  efficacious,  active ;  sufficient,  if  it  be  not  actually  hin- 
dered, to  produce  its  ei\'ocis;— effectual,  Philem.  6.  See  2  Cor. 
X.  4.  1  Thess.  ii.  13.  And  sharper  than  any  two-edged  sjcord, 
TOjiWTCpos  VTTcp,  more  cutting  than.  The  word  of  God  pene- 
trates deeper  into  a  man  than  any  sword;  it  enters  into  the 
soul  and  spirit;  into  all  our  sensations,  passions,  appetites: 
nay,  to  our  very  thoughts;  and  sits  as  judge  of  the  most  se- 
cret intentions,  contrivances,  and  seyi'liments  of  the  heart. 
Phocylides  has  an  expression  very  similar  to  our  author, 
wliere  he  says  of  reason,  'that  it  is  a  weapon  wliich  pene- 
trates deeper  into  a  man  than  a  sword.'— See  also  Isa.  xl.  4 
Eph.  vi.  17.     Rev.  i.  16.  ii.  16. 

"  Piercing  even  to  the  dividing  asunder  of  soul  and  spirit. 
When  the  soul  is  thus  distinguished  from  the  spirit,  by  the 
former  is  meant  that  inferior  faculty  by  which  we  think  of, 
and  desire,  what  concerns  our  present  being  and  welfare. 
By  spirit  is  meant  a  superior  power,  by  which  we  prefer fu- 
tiire  tilings  to  present;  by  which  we  are  directed  to  pursue 
truth  and  rigbt  above  all  things;  and  even  to  despise  what  is 
agreeable  to  our  present  state,  if  it  stand  in  competition  with, 
or  is  prejudicial  to,  o\w  future  happiriess. — See  1  Thess.  v.  23. 
Some  have  thought  tliat  by  the  e.\-iircssion  before  us  Is  implied 
that  the  ivord  of  God  is  able  to  bring  death  ;  as  in  the  case  of 
Ananias  and  Sapphira ;  for,  say  tliey,  if  the  soul  and  spirit, 
or  the  joints  and  marrow,  are  separated  one  from  anotlier,  it 
is  impossible  that  life  can  remain.  But  perhaps  the  meaning 
of  the  latter  clause  may  rather  be,  '  It  can  divide  the  joints, 
and  divide  tlio  marrow;'  i.  e.  enter  Irresistibly  into  the  soul, 
and  produce  some  sentiment  which  perhaps  it  would  not 
willingly  have  received;  and  sometimes  discover  and  punish 
secret,  as  well  as  open,  wickedness."  Mr.  Pierce  observes, 
"  that  our  autlior  has  been  evidently  arguing  from  a  tremen. 
dous  judgment  of  God  upon  tlie  ancient  Israelites,  the  ances- 
tors of  those  to  whom  this  epistle  is  directed;  and,  in  this 
verse,  to  jiress  upon  them  that  care  and  diligence  he  had  been 
recommending,  he  sets  before  them  the  efilcacy  and  virtue  ot 
the  icord  of  God,  connecting  this  verse  with  the  former  by  a 
for  in  tlic  beginning  of  it ;  and,  therefore,  it  is  natural  to  sup- 
pose that  what  he  says  of  the  word  of  God  may  have  a  relation 
to  snmewhat  remarkable  in  that  sore  punishment  of  which  ho 
had  been  sneaking,  particularly  to  the  destruction  of  the  peo. 
pie  by  lightning,  or  Jire  from  heaven. — See  Lev.  x.  1—5. 
Numb.  xi.  1—3;  xvi.  35.  Psa.  lxxviii.21.  All  the  expre-ssions, 
In  this  view,  will  receive  an  additional  force;  for  nothing  it* 
more  quick  and  living,  more  powerful  and  irresistible,  sharp 
and  piercing,  than  lightning.  If  ihis  idea  be  admitted,  the 
meaning  of  the  last  clause  in  this  verse  will  be,  'That  the 
word  of  (Jod  is  a  judge,  to  censure  and  punish  the  evil 
thoughts  and  intents  of  the  heart.'  And  this  brings  the  mat- 
ter home  to  the  exhortation  with  which  our  author  began,  ch. 
lii.  12.  13.  for  uiiji  r  whatever  disguise  thev  might  conceal 
3C3 


Our  High'prirst  is  passed 


HEBREWS. 


into  the  heatens  fur  Ui. 


13  •  Neither  Is  there  anv  creature  that  is  not  manifest  ia  liis 
Bight :  but  all  things  are  naked  '  aud  opened  unto  the  eyes  of 
hUn  with  whom  we  have  to  do. 

•  P«. 33.13,  14  &9).6  41139.11,  le.-t  Job  86.6  &  31.21.    Prov.  15,11. 


themselves;  yet,  from  such  tremendous  judgments  as  God 
executed  upon  their  fathers,  they  might  learn  to  judge  ns  INIo- 
Bes  did.  Numb,  xxxii.  23.  If  ye  irill  not  do  so,  ye  have  sinned 
against  the  Lord,  and  be  sure  your  sin  will  find  you  out. — 
Bee  Hammond,  Whitby,  Sy/ees,  and  Pierce." 

Mr.  Wesley's  note  on  this  verse  is  expressed  with  his  usual 
precision  and  accure  "v : 

"for  the  icord  of  God — preached,  vcr.  2.  and  armed  with 
Ihreatenings,  ver.  S.  is  livirig  and  potcerful ;  attended  witli 
the  power  of  the  living  God,  and  conveying  either  life  or  death 
to  the  hearers;  sharper  than  any  tico  edged  sword;  pene- 
trating llie  heart,  more  than  tliis  does  the  body:  piercing — 
quite  through,  and  laying  open,  the  soul  and  spirits,  joints  and 
marrow — tlie  inmost  recesses  of  tlie  mind,  which  tlie  apostle 
beautifully  and  strongly  expresses  by  this  heap  of  figurative 
words :  and  is  a  discerner—not  only  of  the  thoughts — but  also 
of  the  intentions.'-       ' 

The  laic,  and  the  icord  of  God  in  general,  is  repeatedly 
compared  to  a  tiooedged  sword  among  the  Jewish  writers, 
ni''£)''D  -ns'  3"in  chereb  sheley  pipinth,  the  sword  with  the  two 
mouths.  By  this  sword,  the  man  himself  lives ;  and  by  it,  he 
destroys  his  enemies.  This  is  implied  in  its  two  edges. — Sec 
also  Schoettgen. 

Is  a  discerner  of  the  thoughts}  Kat  npirtKog  cvdviirjaeuv  Kai 
evi>otti)v  Knpiias,  is  a  critic  of  the  propensities  atid  sugges- 
tions of  the  heart.  How  many  have  felt  this  property  of  God's 
•word,  where  it  has  been  faiilifuUy  preached !  How  often  has 
It  happened  that  a  man  has  seen  the  whole  of  his  own  cliarac- 
ter,  and  some  of  the  most  private  transactions  of  his  life,  held 
up  as  it  were  to  public  view,  by  the  preaclier;  and  yet  the 
parties  absolutely  unknown  to  each  other !  Some,  thus  ex- 
niblted,  have  even  supposed  that  their  neighbours  must  have 
privately  informed  the  preacher  of  their  character  and  con- 
duct: but  it  was  the  word  of  God,  which,  by  the  direction  and 
energy  of  the  Divine  Spirit,  thus  searched  them  out,  was  a 
critical  examiner  of  the  propensities  and  suggestions  of  their 
hearts  ;  and  had  pursued  tliem  through  all  their  public  haunts 
ond  private  ways.  Every  genuine  minister  of  the  Gospel  has 
witnessed  such  elTects  as  tlicse  under  his  ministry,  in  repeat- 
ed instances. 

But  while  this  eflect  of  the  word  or  true  doctrine  of  God  is 
acknowledged,  let  it  not  be  supposed  that  it,  of  itself,  can  pro- 
duce such  eftecls.  The  word  of  God  is  compared  to  a  hammer 
that  breaks  the  rock  in  pieces,  Jew  .\.xiii.  29. — but  will  a  ham- 
mer  break  a  stone  unless  it  is  applied  by  the  skill  and  strength 
of  some  powerful  agenti  It  is  here  compared  to  a  two-edged 
sword; — but  will  a  sword  cut  or  pierce  to  the  dividing  of 
joints  and  marrow,  or  separal'on  of  soul  and  spirit,  unless 
some  hand  pu.<!h  and  direct  it!  Surely,  no.  Nor  can  even 
the  words  and  doctrine  of  God  produce  any  effect  but  as  di- 
rected by  the  experienced  teacher,  and  applied  by  the  Spirit 
of  God.  It  is  an  instrumetit  the  most  apt  for  the  accomplish- 
ing of  its  work;  but  it  will  do  nothing,  can  do  nothing,  but  as 
used  by  the  heavenly  Wnrkma7i.  To  this  is  the  reference  in 
the  ne.vt  verse. 

13.  Neither  is  there  any  creature  that  is  riot  manifest}  God, 
from  whom  tliis  word  comes,  and  by  whom  it  lias  all  its  effi- 
cacy, is  infinitely  wise.  He  well  knew  how  to  construct  Hi.s 
word,  so  as  to  suit  it  to  the  slate  of  3.\\  hearts;  and  he  has 
given  that  infinite  fulness  of  meaning,  so  ns  to  suit  it  to  all 
cases.  And  so  infinite  is  He  in  His  knowledge,  and  so  omni- 
present is  He,  that  the  whole  creation  is  con.stantly  exposed 
to  His  view ;  nor  is  there  a  creature  of  the  affections,  mind, 
or  imagination,  that  is  not  constantly  under  His  eye:  He 
marks  every  rising  thought :  every  budding  desire;  and  such 
83  these  are  supposed  to  be  the  creatures  to  which  the  apostle 
particularly  refers;  and  v.hich  are  called,  in  the  preceding 
verse,  the  propeyisities  and  suggestion.i  of  the  heart. 

But  all  things  are  naked  and  opened]  FlaiTa  ie  yvuva  Kai 
TiTpaxn^xrticta.  It  has  been  supposed  tliat  the  phraseology 
here  is  sacrificial ;  the  apostle  referring  to  the  case  of  slaying 
ond  preparing  a  victim  to  be  offered  to  Gnd.  First,  It  is 
slain;  '2.  It  is  flayed — so  it  is  naked;  3.  It  is  cut  open,  so  that 
all  the  intestines  are  exposed  to  view:  4.  It  is  carefully  in- 
»pected  by  the  priest,  to  see  that  all  is  sound,  before  any  part 
is  offered  to  Him  who  has  nrnhibited  all  imperfect  and  diseas- 
ed ofterinps  ;  and,  5.  It  is  divided  exactly  into  two  equal  parts, 
by  being  split  down  the  chine,  from  the  nose  to  the  rump; 
and  so  exactly  was  this  performed,  that  the  spinal  marrow 
was  cloven  down  the  centre,  one  half  lying  in  the  divided 
cavity  of  each  side  of  the  back-bone.  This  is  probably  the 
roefaphor  in  2  Tim.  ii.  15.  where  see  the  note. 

But  there  is  reason  to  suspect  that  this  is  not  the  metaphor 
here;  the  verb  r/iax'A'S'''.  fi'f""  which  the  apostle's  rcrpa- 
■XlXiaiuva  comes,  signifies  to  have  the  necic  bent  back,  so  us  to 
expose  the  face  to  full  view,  that  every  feature  might  be  seen  ; 
aiii  thi.s  was  often  done  with  crimiiiah,  in  order  that  they 
might  be  the  better  recognized  and  ascertained.  To  this  cus- 
tom Pliny  refers  in  the  very  elpgsnt  and  important  panegyric 
which  lie  delivered  to  the  emjieror  Trajan,  about  A.  D  lO'i, 
>*  lien  the  emperor  had  made  him  cons\il;  where,  speaking  of 
the  grcHt  attention  wliich  Tr.ijan  p.iid   to  the  inioiic  mortals, 


14  Seeing  then  that  we  have  "  a  great  High  Priest '  that  ia 
passed  into  the  heavens,  Jesus  the  Son  of  God,  «  let  us  hold 
fast  our  profession. 

uCh  3.I.-vCh.r.26.«:9.12,24-wCn  10  SS. 


and  the  care  he  took  to  extirpate  informers,  &c.  he  says, 
iV(7n7  tamen  gratiUs,  nihil  seectcto  digniils,  qham  quod  con- 
tigit  desuper  intueri  delatorum  supina  ora,  retortasque  cervi- 
ces. Agnoscebamus  et  fiuebamur,  cilni  velut  piacularea 
publicce,  sollicitudinis  victimm,  supra  sanguinem  noxiorum 
ad  lenta  supplicia  gravioresque  pcenas  ducerentiir.  Plin. 
Paneg.  cap.  34.  '"There  is  nothing,  however,  in  this  age, 
which  aftl'cts  us  more  pleasingly,  nothing  more  deservedly, 
than  to  behold  from  above  the  supine  faces  and  reverted 
necks  of  the  informers.  We  thus  knew  them;  and  were 
gratified,  when,  as  expiatory  victims  of  the  public  disquietude, 
they  were  led  away  to  lingering  punishments,  and  suiTeringa 
more  terrible  than  even  the  blood  of  the  guilty." 

The  term  was  also  used  to  describe  the  action  of  wrestlers, 
who,  when  they  could,  got  their  hand  under  the  chin  of  tlieir 
antagonists,  and  thus,  by  bending  both  the  head  and  neck, 
could  the  more  easily  give  them  a  fall.  This  stratagem  is, 
sometimes  seen  in  ancient  monuments:  but  some  suppose 
that  it  refers  to  the  custom  of  dragging  them  by  the  7teck. 
Diogenes,  the  philosopher,  observing  one  who  had  been  victor 
in  the  Olymjiic  games,  often  fixing  his  eyes  upon  a  courtesan, 
said,  in  allusion  to  this  custom,  iSc  Kpiov  apti^aviov  cos  vno  tou 
T«\oi/rof  Kopaatov  t paxri\i!^CTai.  "See  tiow  this  mighty 
champion  (martial  ram)  is  drawn  by  the  neck  by  a  common 
girl." — See  Stanley,  pag.  305. 

With  whom  ice  have  to  do.}  Tlpof  uv  fipiv  b  \oyo;  ;  to  who7Ji 
we  must  give  an  account.  He  is  our  Judge,  and  is  well 
qualified  to  bo  so,  as  all  our  hearts  and  actions  are  naked  and 
open  to  Him. 

This  is  the  true  meaning  of  Aojif  in  this  place:  ond  it  is 
iLsed  in  precisely  the  same  meaning  in  Matt.  xii.  36.  xviii.  23. 
I.uke  xvi.  2.  Rom.  xiv.  12.  so  then,  every  one  of  its,  \o-jOif 
Stocrct,  shall  give  an  account  of  himself  to  God.  And  Ileb. 
xiii.  17.  They  watch  for  your  souls,  wf  \oyov  airoii.xToi'Tes, 
as  those  who  must  give  account.  We  translate  the  words 
icith  whom  we  have  to  do;  which,  though  the  phraseology  is 
obsolete,  yet  the  meaning  i.s  nearly  the  same.  tEo  lui)011X  a 
lUOVtlC  to  lis,  is  tlie  rendering  of  my  old  MS.  and  U'ichf 
(Of  toliom  toe  SpeafcC,  is  the  Vei-slon  of  our  other  early 
translators. 

14.  Seeing  then  that  we  have  a  great  High-priest]  It  is  con- 
tended, and  very  properly,  that  the  particle  ow,  which  wo 
translate  seei7ig,  as  if  what  followed  was  an  immediate  infer- 
ence from  what  the  apostle  tiad  been  speaking,  should  be 
translated  now;  as  the  apostle,  though  he  had  tjefore  men- 
tioned Christ  as  the  High-priest  of  our  profession,  chap.  jii. 
1.  and  as  the  High-priest  who  made  reconciliation  for  the 
sins  of  the  people,  chap.  ii.  17.  yet  does  not  attempt  to  prove 
this  in  any  of  the  preceding  chapters;  but  now  he  entera 
upon  that  point,  and  discusses  it  at  great  length  to  the  end  ol 
chap.  X. 

After  all,  it  is  possible  that  this  may  be  a  resumption  of  the 
discourse  from  chap.  iii.  6.  the  rest  of  that  chapter,  and  the 
preceding  thirteen  verses  of  this,  being  considered  as  a  pa- 
renthesis. These  parts  left  out,  the  discourse  runs  on  with 
perfect  connexion.  It  is  very  likely  that  the  words  here,  aro 
spoken  to  meet  an  objection  of  those  Jews  who  wished  the 
Christians  of  Palestine  to  apostatize  :  "  You  have  no  taberna- 
cle— no  temple — no  higli-priest^no  sacrifice  for  sin.  Without 
these  there  can  be  no  religion;  return,  therefore,  to  us.  who 
have  the  perfect  temple  service  appointed  by  God."  To  these 
lie  answers,  H^i"  have  a  High-priest  who  is  passed  into  the 
heaven)),  Jesus,  the  Son  of  God ;  therefore  let  us  hold  fast 
our  profession. — See  on  chap.  iii.  1.  to  which  this  verse  seems 
immediately  to  refer. 

Three  things  the  apostle  professes  to  prove  in  this  epistle  : — 
I.  That  Christ  is  greater  than  the  angels.  2.  That  He  is  greater 
than  Moses.  3.  That  He  is  greater  than  Aaron,  and  all  high- 
priests. 

The  tioo  former  argurnents,  with  their  applications  and  il- 
lustrations, he  has  already  despatched;  and  now  he  enters  on 
the  third. See  the  Preface  to  this  epistle. 

The  .:postle  states— 1.  That  we  have  a  High-priest.  2.  That 
this  High-priest  is  Jesus,  the  Son  of  God ;  not  a  son  or  de- 
sccndant  of  Aaron,  nor  coming  in"  that  way,  but  in  a  more 
transcendent  line.  3.  Aaron  and  his  successors,  could  only 
pass  into  the  holy  of  holies;  and  that  once  a  year:  but  our 
lligh-prieKt  has  passed  into  the  heavens,  of  which  that  was 
onlv  the  ivpe.  There  is  an  allusion  here  to  the  high-priest, 
going  into' the  holv  of  holies,  on  the  great  day  of  atonement.— 
1.  He  left  the  congregation  of  the  people.  2.  He  passed  through 
the  veil  into  the  holy  place,  and  was  not  seen  even  by  the 
priests.  3.  He  entered  through  the  second  veil  into  the  holy 
of  holies,  where  was  the  symbol  of  the  .Majesty  of  God.  Jesuy, 
ourHigh-priest— 1.  Left  tVie  people  at  large.'  2.  He  left  His 
disciples  by  ascending  up  through  the  visible  heavens,  thfl 
clouds,  as  a  veil,  screening  Him  from  their  sight.  3.  Having 
passed  through  these  veils,  He  went  immediately  to  be  our  In- 
tercessor :  thus  He  passed,  nvpavov;,  the  visible  or  etiicrial 
heavens,  into  the  presence  of  the  Divine  Majesty  ;  through  the 
heavens,  Sic'SrjXvBuTn  Totc  ovpavov;,  and  the  cmpyreum,  or 
heaven  of  heavens, 


Our  High-pricit  sympathizes 


CHAPTER  V. 


XBitkoxir  wtalinesstt. 


15  For  *  we  have  not  a  high  priest  which  cannot  be  touched 
with  the  feeling  of  our  inflrinitiee ;  but  ''was  in  all  points 
tempted  like  as  icc  are, '  yet  without  sin. 

I  lt«.K.3.  Ch.2.18.-yLulce2a.23.-:2Cor.5.81     CliTK.  1  P«.2.K.  lJohn.3  5. 


15.  For  we  have  not  a  high-priest.]  To  the  objection  :— 
"  Vour  high-priest,  if  entered  into  the  heavens,  can  have  no 
participation  with  you,  and  no  sympathy  for  you,  because  out 
of  the  reach  of  human  feelings  ana  infirmities,"  he  answers. 
Oil  yap  cypt^^v  Kpxicpca  iiri  6vvajicvov  avfiTTadttaai  Tai;aadcveiais 
flltijiv,  We  have  not  a  high-priest  tcho  cannot  sympathize  with 
our  weaknesses.  Though  He  be  the  Son  of  God,  as  to  His  hu- 
man nature,  and  equal  in  His  Divine  nature  with  God  ;  yet, 
having  partaken  of  h.uman  nature,  and  having  submitted  to  all 
its  trials  and  distresses,  and  being  in  all  points  tempted  like 
as  we  are,  without  feeling  or  consenting  to  sin  :  he  is  able  to 
succour  tl.em  that  are  tempted.— See  chap.  ii.  18.  and  the  note 
there. 

The  words  xara  rravra  xaO'  hpuiornra  might  be  translated  in 
allpoints  according  to  the  likeness  ;  i.  e.  as  far  as  His  human 
nature  could  bear  affinity  to  ours:  for,  though  He  had  a  per- 
fect human  body,  and  human  soul,  yet  that  body  was  perfectly 
tempered  ;  it  was  free  from  all  morbid  action,  and,  conse- 
quently, from  all  irregular  movements.  His  mind,  or  hutnan 
soul,  being  free  from  all  sin,  being  every  way  perfect,  could 
feel  no  irregular  temper,  nothing  that  was  inconsistent  with 
inflnile  purity.  In  all  these  respects  He  was  diftercnt  from 
us;  and  cannot,  as  man,  sympathize  with  us  in  any  feelings 
of  this  kind  ;  but,  as  God,  He  has  provided  support  for  tlie 
body  under  all  its  trials  and  infirmities  ;  and  for  the  soul  He 
liHS  provided  an  atonement  and  purifying  sacrifice:  so  that 
He  cican.'ies  the  heart  from  all  unrigiitoousness,  and  fills  the 
soul  with  Hi.^  holy  Spirit,  and  makes  it  His  own  temple  and 
continual  habitation.  He  took  our  flesh  and  blood,  a  human 
body  and  a  human  soul ;  and  lived  a  human  life.  Here  was 
the  likeness  of  sinful  flesh,  Rom.  viii.  5.  and,  by  (/n«s  assu- 
ming human  naliue,  He  was  completely  qualified  to  make  an 
atonement  for  the  sins  of  the  world. 

1().  Lei  us  therefore  come  j^ioldly  unto  the  throne  of  grace] 
The  allu.-'ion  to  the  highpncst  and  his  office  on  the  day  of 
Rtonrment,  is  here  kept  up.  The  approach  mentioned  here  is 
to  ilie  n"ifl3  kaphoreth,  Wa^ripiov,  the  propitiatory,  or  mercy- 
jent.  Tills  was  the  covering  of  the  ark  of  the  testimony,  or 
covenant,  at  each  end  of  which  was  a  cherub,  and  betv.feen 
fliciii  the  shechinah,  or  symbol  of  the  Divine  Msijesty,  which 
appeared  to,  and  conversed  with,  the  high-priest.  Here  the 
iipoiile  shows  the  great  superiority  of  tlie  privileges  of  the 
New  Testament  above  those  of  the  Old  ;  for,  there  the  high- 
priest  only,  and  he  with/ear  and  trembling,  was  permitted  to 
npproacli ;  and  that  not  without  the  blood  of  the  victim  ;  and 
It,  in  any  thing  he  transgressed,  he  might  expect  to  he  struck 
with  death.  The  tlironc  of  grace  in  heaven  answers  to  this 
))iopltlatory  ;  butto  this  all  may  approach  who  feel  their  need 
iif  sjlvatiou  ;  and  they  may  approach,  ;ir,rrt  Trappriaiai,  uith 
freedom,  confidence,  liberty  of  speech,  in  opposition  to  the/ear 
and  trembling  of  the  Jewish  high-priest.  Here,  nothing  is  to 
be  feared,  provided  the  heart  be  right  with  God,  ti'uly  sincere, 
and  trusting  alone  in  the  sacrificial  Blood. 


Itj  "Let  us  therefore  come  boldly  unto  the  throne  of  grace^ 
that  we  may  obtain  mercy,  and  find  grace  lo  help  in  tim«  of 
need. 

»Epli«s.?.13.&3.12.    Ch.lO  W,el,S2.    John  10.9.&  14.S.  horn. 5.2.  t  Pet.3.18. 


That  ice  may  obtain  mercy]  'Iva  Xa^co^cc  cXcov,  that  we 
may  take  mercy  ;  that  we  may  receive  the  pardon  of  all  our 
sins  ;  there  is  mercy  for  the  taking.  As  Jesus  Christ  tasted 
death  for  every  man  :  so  every  man  may  go  to  that  propitia- 
tory, and  take  the  mercy  tlial  is  suited  to  his  degree  of  guilt. 

And  find  grace]  Mercy  refers  to  the  pardon  of  sin,  and  be- 
ing brought  into  the  favour  of  God.  Grace  is  that  by  which 
the  soul  is  supported  after  it  has  received  this  mercy  |  and  by 
which  it  is  purified  from  all  unrighteousness,  and  upheld  in  all 
trials  and  dinicuUies;  and  enabled  to  prove  faithful  unto  death. 

To  help  in  time  of  7teed.]  Ei«  c\>Kaipov  fiorjOctav,  for  a  sea- 
sonable support  :  that  is,  suppnrt  when  necessary,  and  as 
necessary;  and  in  </we/iropo/7(on  to  the  necessity.  The  word 
0onOcia  is  properly  rendered  assistance,  help,  or  support  : 
but  it  is  an  assistance  in  consequence  of  the  earnest  cry  of 
tlie  person  in  distress ;  for  the  wordslgnifies  to  run  at  the  cry, 
Ociftts  Potjv,  or  eiri  Porjv  Oeiir.  So,  even  atthc  throne  of  grace, 
or  great  propitiatory,  no  help  can  be  expected  where  there  is 
no  cry:  and  where  there  is  no  cry,  there  is  no  felt  necessity, 
for  he  thai  feels  he  is  perishing  will  ay  aloud'for  help;  and 
lo  such  a  cry  the  compassionate  High-priest  will  run.  And 
the  time  of  need  is  the  lime  in  which  God  will  show  mercy  ; 
nor  will  He  ever  delay  it  when  it  is  nece.tsary.  We  are  not  to 
cry  to  day  to  be  helped  to-morrow,  or  at  some  indefinite  time, 
or  at  the  hour  of  death.  We  are  to  call  for  mercy  and  grata 
iclien  we  need  them  ;  and  we  are  to  e.tpect  to  receive  them 
when  we  call.  This  is  a  part  of  our  liberty  or  boldness:  wc 
come  up  to  the  throne,  and  we  call  aloud  formcrcy  ;  and  God 
he.us  and  dispenses  the  blessing  we  need. 

That  this  exhortation  of  the  apostle  may  not  be  lost  on  \i», 
let  us  consider  : — 

1.  That  there  is  a  throne  of  grace,  i.  e.  &  propitiatory,  the 
place  where  God  and  man  are  to  meet. 

2.  That  this  propitiatory,  or  mercy-seat,  is  sprinkled  witll 
the  atoning  blood  of  that  Lamb  of  God,  who  taketh  away  the 
sin  of  the  world. 

3.  That  we  must  come  up,  npoacpx'oitcda,\o  this  throne:  and 
this  implics/aj/A  in  the  efficacy  of  the  Sacrifice. 

4.  Tliat  wc  must  call  aloud  on  God  for  His  mercy,  if  we  ex- 
pect Him  to  run  to  our  assistance. 

5.  That  we  musl  feel  our  spiyitual  necessities,  in  order  toour 
calling  with  lervency  and  earnestness. 

6.  That  calling  thus,  we  sliall  infallibly  get  A'hat  we  want  ; 
for,  in  Christ  Jesus,  as  a  sacrificial  ofi'ering,  God  is  ever  well 
pleased:  and  He  is  also  well  pleased  witli  all  who  take  refuge 
in  the  atonement  which  He  has  made. 

7.  That  thus  coming,  feeling,  and  calling,  we  may  have  the 
utmost  confidence  :  for,  we  have  boldness,  liberty  of  access, 

freedom  of  speech  ;  may  plead  with  our  Maker  without /ear, 
and  expect  all  that  heaven  has  to  bestow  ;  because  Jesus,  who 
died,  sitteth  upon  the  throne  !  Hallelujah  !  the  Lord  God  Om- 
nipotent relgneth. 

8.  All  these  are  reasons  why  we  should  persevere. 


.CHAPTER  V. 

The  nature  of  the  high- priesthood  of  Christ ;  His  pre-eminence,  qualifications,  and  order,  !— 10.  Imperfect  state  of  the 
believing  Hebrews,  and  the  necessity  of  spiritual  improvement,  11—14.  f.\.  M.  cir.  4067.  A.  D.  cir.  03.  An.  Olymp.  cir. 
CCX.  3.     A.  U.  C.  cir.  816.] 


IT^OR  every  high  priest  taken  from  among  men  "  is  ordained 
for  men  •>  in  things  pertaining  to  God,  °  that  he  may  offer 
both  gifts  and  sacrifices  for  sins  : 

a  Ch.S.3.-b  Cli.2.17.— c  Cli.9.3,4.&  9.9.&  10.11. 1 11.4. 

NOTES. — Verse  1.  Fur  every  high-priest  taken  from  among 
men]  This  seems  to  refer  to  Levit.  xxi.  10,  where  it  is  intima 
ted  that  the  high-priest  shall  be  taken  vnNa  moachaiv,  from 
his  brethren  ;  i.  e.  he  shall  be  of  the  tribe  of  Levi,  and  of  the 
family  of  Aaron. 

Is  ordained  for  men  ]  "i-Trtp  avOpotiroiv  KaOi^arai  ra  vpo; 
Tov  Bcou,  is  appointed  to  preside  over  the  Divine  worship  in 
those  things  which  relate  to  man's  salvation. 

That  he  may  offer  both  gifts  and  sacrifices  for  sins]  God 
ever  appeared  to  all  His  followers  in  two  points  of  view:— 
1.  As  the  Author  and  Dispenser  of  all  temporal  good.  2.  As 
Iheir  Lawgiver  and  Judge.  In  reference  to  this  two-fold  view 
of  the  Divine  Being,  His  worship  was  composed  of  two  differ- 
ent parts:— -1.  Offerings,  or  gifts. ---2.  Sacrifices.  1.  As  the 
Creator  and  Dispenser  of  all  good.  He  had  offerings  by  which 
His  bounty  and  providence  were  acknowledged.  2.  As  the 
Lawgiver  and  Judge,  against  whose  injunctions  offences  had 
been  committed,  He  had  sacrifices  ofTired  to  Him,  to  make 
atonement  for  sin.  The  Satpa,  or  gij'n,  mentioned  here  bv  the 
apostle,  included  every  kind  of  euchari.tticul  offering.  'The 
Gvatai,  sacrifices,  including  victims  of  every  sort;  or  animals 
whose  /ir<s  were  to  bo  ofTcrcd  in  sacrifice,  and  their  blood 
poured  out  before  God,  as  an  atonement  for  sins.  The  high- 
priest  was  the  mediator  between  God  and  the  people  ;  and  it 
was  his  ofBcc,  when  the  people  had  brought  thetc  gifts  and 
sacrifices,  to  ofler  them  to  God  in  their  behalf.  Tlie  people 
could  not  legitimately  offer  their  own  offerings  :  thev  must  be 
all  brought  to  the  pri";-!,  and  he  alone  c"uld  present  thefli  to 


2  d  Who  '  can  have  compassion  on  the  ignorant,  and  on  them 
that  are  out  of  the  way  ;  lor  that '  he  himself  also  is  compass, 
ed  with  infirmity. 


'ICh.S.lS  &4.15.- 


bly  he\f 


God.  As  we  have  a  High-priest  over  the  house  of  God,  to  of- 
fer all  o!«;' ^i/Vs,  and  His  own  sacrifice,  therefore  we  may 
come  with  boldness  to  the  throne  of  grace. — See  before. 

Verse  2.  M7io  ran  have  compassion  on  the  ignorant]  Tho 
word  perpwTTaOeti'  signifies  not  merely  to  have  compassion, 
but  to  act  with  moderation  ;  and  lo  bear  with  each  in  propor- 
tion to  his  ignorance,  weakness,  and  untoward  circumstances, 
all  taken  into  consideration  with  tho  offences  he  has  commit- 
ted ;  in  a  word,  to  pity,  feel  for,  and  ea-cuse,  as  far  as  possible ; 
and  when  the  provocation  is  at  the  highest,  to  moderate  one'g 
passion  towards  the  culprit,  and  be  ready  to  pardon  ;  and 
when  punishment  must  be  administered,  to  do  it  in  the  gen- 
tlest manner. 

Instead  of  aj  voovai,  the  ignorant,  one  .MS.  only,  but  that  of 
high  repute,  has  aadefovai,  the  weak.  '  Jlost  men  sin  much 
through  ignorance  ;  but,  this  does  not  excuse  them  if  they 
have  within  reach  tlie  means  of  instruction.  And  the  great 
majority  of  the  human  rare  sin  through  weakness.  The  prin- 
ciple of  evil  is  strong  in  Ihein  ;  the  occasions  of  sin  are  many  ; 
through  their  fall  from  God  they  are  become  exceedingly 
weak  ;  and  what  the  apostle  ctIIs,  chap.  xii.  1.  that  cvvcpi^arov 
apnprtav,  the  well  circumstanced  sin,  often  occurs  to  every 
man.  But,  as  in  ttie  above  case,  wcakne.ss  itself  is  no  excuse, 
when  the  means  of  strength  and  succour  were  always  at  Ivjnd. 
However,  all  these  are  circumstances  which  the  Jewish  high- 
priest  look  into  consideration  ;  and  they  are  certainly  not  less 
attended  to  by  the  High-priest  of  our  profession. 

The  reason  given  \v!iv  the  highpri«st  should  be  slow  to 
3tJ5 


/csus  Chrikt  is  appointed  of 


HEBREWS. 


God  to  be  our  High-priest. 


3  And  s  by  reason  hereof  lie  ought,  as  for  the  people,  so  also 
for  himself,  to  offer  for  sUis. 

4  h  And  no  man  laketh  this  honour  unto  himself,  but  he  that 
is  called  of  God,  as  '  was  Aaron. 

5  kSo  also  Christ  glorified  not  himself  to  be  made  a  high 

Ch  r.'27.  &9.7.— h2Ch.oii.26.  IS.  .lolin  3.  27.— 
1.23. 13. 


punish,  and  prone  to  forgive,  is,  that  he  himself  is  also  com- 
passed icitli  leeakness ;  tisptKCiTai  acrdevaav,  jpeakness  lies 
all  arou7id  him;  it  is  his  clothing  ;  and  as  he  feels  his  cloth- 
ing, so  should  he  feel  it ;  and  as  he  feels  it,  so  he  should  de- 
plore it,  and  compassionate  otliers. 

3.  A  nd  h'j  reason  hereof]  As  he  is  also  a  transgressor  of  the 
commands  of  God,  and  unable  to  observe  tlie  law  in  its  spirit- 
uality, he  must  offer  sacrifices  for  sin,  not  only  for  the  people, 
but  for  himself  also:  this  must  teach  him  to  have  a  fellow- 
feeling  for  others. 

4.  'i'his  honour]  Trj"  ri/j?)i' undoubtedly  signifies,  here,  the 
office;  which  is  one  meaning  of  the  word  in  the  best  tireek 
writers.  It  is  here  an  lionourable  office,  becau.se  the  man  is  the 
liigh-priest  of  God,  and  is  appointed  by  God  Himself  to  that 
office. 

But  he  thai  is  called  of  God  as  was  Aarov"]  God  Himself 
appointed  the  tribe  and  family,  out  of  wliich  tlie  high-priest 
was  to  be  taken  :  and  Aaron  and  his  sons  were  expressly 
chosen  by  God  to  fdl  the  office  of  tlie  higli-p^riestliood.  As  God 
nlone  had  the  right  to  appoint  His  own  priest  for  tbe  Jewish 
nation,  and  ??m?j  had  no  authority  here;  so  God  alone  could 
provide  and  appoint  a  High-priest  for  the  whole  human  race. 
Aaron  was  thus  appointed  for  the  Jewish  people  ;  Christ  for 
all  mankind. 

Some  make  this  "  an  argument  for  the  uninterrupted  suc- 
cession of  popes  and  their  bishops  in  the  church,  who  alone 
have  the  authority  to  ordain  for  tlie  sacerdotal  office  ;  and 
whosoever  is  not  thus  appointed,  is  with  them  illegitimate." 
It  is  idle  to  employ  time  in  proving  that  there  is  no  such  thing 
as  an  uninterrupted  succession  of  this  kind:  it  does  not 
exist :  it  never  did  exist :  It  is  a  silly  fable,  invented  by  eecle- 
Biastical  tyrants,  and  supported  by  clerical  coxcombs.  But 
were  it  even  true,  it  has  nothing  to  do  with  the  text.  It  speaks 
merely  of  the  appointment  of  a  high-priest,  the  succession  to 
be  preserved  in  the  tribe  of  Levi,  and  in  the  family  of  Aaron. 
But  even  this  succession  was  iyilerrupted  and  tiroken,  and  the 
office  itself  was  to  cease  on  the  coming  of  Christ,  after  whom 
there  could  be  no  high-priest;  nor  can  Christ  have  any  suc- 
cessor: and  therefore  He  is  said  to  be  a  Priest  for  ever  ;  for 
he  ever  liveth  the  Intercessor  and  Sacrifice  for  mankind. 
The  verse,  therefore,  lias  nothing  to  do  with  the  clerical  office ; 
with  preaching  God's  holy  word,  or  administering  the  sacra- 
ments; and  those  who  quote  it  in  this  way,  show  how  little 
they  understand  the  Si:riptares,  and  how  ignorant  they  are  of 
the  nature  of  their  own  office. 

5.  Christ  glorified  7iot  himself]  The  man  Jesus  Christ,  was 
also  appointed  by  God  to  this  most  awful,  yet  glorious  office, 
of  being  the  High-priest  of  the  whole  human  race.  The  Jew- 
ish High-priest  represented  this  by  the  sacrifices  of  beasts 
which  he  offered  ;  the  Cliristian  liigh-priest  must  offer  His 
own  life;  Jesus  Christ  did  so;  and  rising  from  the  dead,  He 
ascended  to  heax^en,  and  there  ever  appeareth  in  the  presence 
of  God  for  us.  Thus  He  has  reassumed  the  sacerdotal  office  : 
and  because  He  never  dies,  He  can  never  have  a  successor. 
He  can  have  no  vicars  either  in  heaven  or  upon  earth  :  those 
who  pretend  to  be  such  are  impostors,  and  are  worthy  neither 
of  respect  nor  credit. 

Tkou  art  my  Son]  See  on  chap.  i.  5.  and  the  observations 
at  the  end  of  that  chapter.  And  thus  it  appears  tiiat  God  can 
have  no  high-priest  but  His  Son;  and  to  that  office  none  can 
now  pretend  without  blasphemy ;  for  the  Son  of  God  is  still  the 
High-priest  in  His  temple. 

6.  He  saith  also  in  another  place]  That  is,  in  Psa.  ex.  4.  a 
Psalm  of  extraordinary  importance,  containing  a  very  striking 
prediction  of  the  birth,  jireaching,  suffering,  death,  and  con- 
quests, of  the  Messiah. — See  the  notes  there.  For  the  mode 
of  quotation  here,  see  the  note  on  cliap.  ii.  6. 

Thou  aria  priest  for  ever]  As  long  as  the  sun  and  moon 
endiire,  Jesus  will  continue  to  be  High-priest  to  all  the  suc- 
cessive generations  of  men  ;  as  he  was  the  Lamb  slain  from 
the  foundation  of  the  world.  If  he  be  a  Priest/o?-  ever,  there 
can  be  no  succession  of  priests :  and  if  He  have  all  power 
In  heaven  and  in  earth  ;  and  if  He  be  present  wherever  two 
or  three  are  gathered  together  in  his  name.  He  can  have  no 
■vicars;  nor  can  the  church  need  one  to  act  in  His  place, 
when  He,  from  the  necessity  of  His  nature  fills  all  places, 
and  is  every  where  present.  This  one  consideration  nullifies 
all  the  pretensions  of  the  Romish  pentiff;  and  proves  the 
whole  to  be  a  tissue  of  imposture. 

After  the  order  of  Melchisedec]  Who  this  person  was,  must 
stilfremain  a  secret.  We  know  nothing  more  of  him  than  is  writ- 
ten in  Gen.  xiv.  18,  &c.  where  see  the  notes,  and  particularly 
the  observations  at  the  end  of  that  chapter,  in  which  this  very 
mysterious  person  is  represented  as  a  type  of  Christ. 

7.  Wlio  in  the  days  of  his  flesh]  The  time  of  His  incarna- 
tion, during  which  He  took  all  the  infirmities  of  liuinaii  na- 
ture upon  Him  ;  and  was  afflicted  in  His  body  and  human  soul 
just  as  other  men  are  :  irregular  and  sinful  passions  excepted. 

Offered,  up  prayers  and  siipplicotions]  This  is  one  of  the 
«iiost  difficult  places  in  this  episil " 

366 


if  not  in  the  whole  of  the 


priest;  but  he  that  said  unto  him,  'Thou  art  my  Son,  ro-day 
have  I  begotten  tViee. 

<j  As  lie  saith  also  in  another  place,  ">  Thou  art  a  priest  for 
ever  after  the  order  of  Melchisedec. 

7  Who  in  the  days  of  his  flesh,  when  he  had  "offered  up 

4?,41.  Mark  14,3G,39-  .^ohn  17.1. 

New  Testament.  The  labours  of  learned  men  upon  it  have 
been  prodigious  ;  and  even  in  their  sayings  it  is  hard  to  find 
the  meaning. 

I  shall  take  a  general  view  of  this  and  the  two  following 
verses,  and  then  examine  the  particular  expressions. 

It  is  probable  that  the  apostle  refers  to  something  in  the  agony 
of  our  Lord,  which  the  evangelists  have  not  distinctly  marked. 

The  Redeemer  of  the  world  appears  here  as  simply  man  ; 
but  He  is  the  representative  of  the  whole  human  race,  ffe 
must  make  expiation  for  sin  by  su.ffcring,  and  He  can  suffer 
only  as  man.  Suffering  was  as  necessary  as  death;  for  man, 
because  he  has  sinned,  must  suffer;  and  because  he  has  bro- 
kcn  the  lair,,  should  die.  Jesus  took  upon  Himself  the  nature 
of  man,  subject  to  all  the  trials  and  distresses  of  human  na- 
ture. He  is  now  making  atonement ;  and  He  begins  with 
sufferings,  as  sufferings  commence  with  human  life  ;  and  He 
terminate.?'  with  death,  as  that  is  the  end  of  human  existence 
in  this  world.  Though  he  teas  the  Son  of  God,  conceived 
and  born  without  sin,  or  any  thing  that  could  render  him  liable 
to  suflering  or  death,  and  only  suffered  and  died  through  infi- 
nite condescension  ;  yet,  to  constitute  Him  a  complete  Saviour, 
He  must  submit  to  whatever  the  law  required,  and  therefore 
He  is  stated  to  have  learned  obedience  by  the  things  ichich  he 
suffered,  ver.  8.  that  is,  subjection  to  all  the  requisitions  of  the 
law  ;  and  being  ?nade  perfect,  that  is,  having  finished  the 
whole  by  dying,  He,  by  these  means,  became  the  author  of 
eternal  salvation  to  all  them  who  obey  him,  ver.  9.  to  thcrii 
who,  according  to  His  own  command,  repent  and  believe  the 
Gospel ;  and,  under  the  influence  of  His  Spirit,  walk  in  holi- 
ness of  life.  "But  he  appears  to  be  under  the  most  dreadful 
apprehension  of  death;  for,  he  offered  up  prayers  and  sup- 
plications, with  strong  crying  and  tears,  unto  him  that  teas 
able  to  save  him  from  death,  ver.  7."  I  shall  consider  this 
first  in  the  common  point  of  view,  and  refer  to  the  subse- 
quent notes.  This  fear  of  death  was  in  Christ  a  widely  dif- 
ferent thing  from  what  it  is  in  man  :  they  fear  death  because 
of  what  lies  beyond  the  grave;  they  have  sinned,  and  they 
are  afraid  to  meet  their  Judge.  Jesus  could  have  no  fear  on 
these  grounds  ;  He  was  now  suffering  for  man,  and  He  felt 
as  their  expiatory  victim  :  and  God  only  can  tell,  and  perhaps? 
neither  men  nor  angels  can  conceive,  how  great  tlie  suffering 
and  agony  must  be,  which,  in  the  sight  of  infinite  Ju.--ticc, 
was  requisite  to  make  this  atonement.  Dea'h,  temporal  and 
eternal,  was  the  portion  of  man  :  and  now  Christ  is  to  destroy 
death  by  agonizing  and  dying  1  Tlie  tortures  and  torments  ne- 
cessary to  effect  this  destruction,  Jesus  Christ  alone  could  feel ; 
Jesus  Christ  alone  could  sustain  ;  Jesus  Christ  alone  can  com- 
prehend. We  are  referred  to  them  in  this  most  solemn  verse  : 
but  the  apostle  himself  only  drops  hints,  he  does  not  attempt 
to  explain  them;  He  prayed,  He  supplicated  with  strong 
crying  and  tears,  and  He  was  heard  in  reference  to  that  ichich 
He  feared.  His  prayers,  as  our  Mediator,  were  answered; 
and  His  sufferings  and  death  were  complete  and  effectual  as 
our  Sacrifice.  This  is  the  glorious  sum  of  what  the  apostl.'! 
here  states ;  and  it  is  enough.  We  may  hear  it  with  awful 
respect,  and  adore  Him  with  silence,  whose  grief  had  notliing 
common  in  it  to  that  of  other  men  ;  and  is  not  to  be  estimated 
according  to  the  measures  of  human  miseries — It  was 
A  loeight  of  ICO,  more  than  whole  icorlds  could  bear. 

I  shall  now  make  some  remarks  on  particular  expressions, 
and  endeavour  toshow  that  the  words  maybe  understood  with 
a  shade  of  difference  from  the  common  acceptation. 

Prayers  and  supplications,  &c.]  Thei'e  may  be  an  allu- 
sion here  to  the  manner  in  which  the  Jews  speak  of  prayer, 
&c.  "Rabbi  Yehudah  said  all  human  things  depend  on  re- 
pentance, and  the  prayers  which  men  make  to  the  holy  bless- 
ed God  ;  especially  if  tears  be  poured  out  with  the  prayers. 
There  is  no  gate  which  tears  will  not  pass  through."  Sohar, 
E.vod.  fol.  5. 

"There  are  three  degrees  of  prayer,  each  sui^passing  tlio 
other  in  sublimity  ;  prayer,  crying,  and  tears ;  prayer  is  made 
in  silence  ;  crying,  with  a  loud  voice  ;  but  tears  surpass  all." 
Synops.  Sohar.  p.  33.  r 

"The  apostle  shows  that  Christ  used  every  species  of  prayer, 
and  those  especially  by  wjiich  they  allowed  a  man  must  be 
successful  with  his  Maker' 

The  word  iKirnpiai,  which  we  translate  siepplications^  ex- 
ists in  no  other  part  of  the  New  Testament :  iKcrns  signifies  a 
supplicant,  from  i/fo/jai,  I cnme,  or  approach:  it  is  used  in 
this  connexion  by  the  purest  Greek  writers.  Nearly  tlte  same 
words  ai-e  found  in  Isocrates,  De  Pace,  iKcrripias  ttoWus  xai 
6€r](rcig  iroiovpcvoi,  making  many  supplications  and  prayers. 
Kirripia,  says  Suidas,  x-aXtirai  c\aiui  KaXaSoi  s'^ppc^ri  ts'tpp^- 
voi  01  deopcvut  KaraTidevat  ttov,  tj  nera  xti/itr;  f^'""''"''  "Hi- 
ccteria  is  a  branch  of  olive,  rolled  round  with  w.iol,  which 
suppliants  were  accustomed  to  dejiosit  in  some  place,  or  to 
carry  in  their  hands."  And  iKirii,  hicetes,  he  defines  to  be, 
0  fiov^oTpcn(0(  napaKoXiov,  Kai  ^coptvoi  Trent  rivoi  hrsuv  "He, 
who  in  the  most  humble  and  servile  manner  entreats  and 
begs  any  thing  from  another."    In  reference  to  this  custoia, 


Jtc  is  the  author  of  eternal 


CHAPTER  V. 


salvation  to  those  tcho  obey  him. 


prayers  and  supplications  •  with  strong  crying  and  tears  unto 
lilm  '  that  was  able  to  save  him  from  deatli,  and  was  heard 
1  in  '  that  he  feared  ; 

8  •  Though  he  were  a  Son,  yet  learned  he  '  obedience  by  the 
things  which  he  suffered; 

9  And  "  being  made  perfect,  he  became  the  author  of  eternal 
salvation  unto  all  them  that  obey  him  : 


the  Latins  used  the  xthrase  relainenta  p7eteridere,  "to  hold 
forth  these  covered  branches,"  when  they  made  supphcation  ; 
and  Herodian  calls  tlicm  iKirripiai  Oa\\ovi,  "branches  of 
supplication."  Livy  mentions  the  custom  frequently ;  sec 
lib.  XXV.  cap.  2.5.  lib.  xx\x.  c.  16.  lib.  xxxv.  c.  34.  lib.  xx.xvi. 
c.  20.  The  place  in  lib.  xxix.  c.  16.  is  much  to  the  point, 
and  shows  us  the  full  force  of  the  word  and  nature  of  the 
custom.  "Decern  hgati  Locrensium,  obsiti  sfjunlore  e!,  sor- 
dibits,  in  comitin  sedenlibus,  consiUibus  vclauienta  supplici- 
lim,  ramos  oles,  (^ut  Gracis  mos  esl)  porrigcntcs,  ante  tiibu- 
val  C7(/!i  Jtebili  rociferalione  humi  procubuerunt."  "Ten 
delegates  from  the  Locrians,  squalid  and  covered  with  rng.s, 
came  into  the  hall  where  the  consuls  were  sitting,  holding 
out  in  their  hands  otivc-hranrhes  covered  with  wool,  accord- 
ing to  the  custom  of  the  Greeks ;  and  prostrated  themselves 
on  tlie  ground  before  the  tribunal,  witli  weeping  and  loud  la- 
mentation." This  is  a  remarkable  case,  and  may  well  illus- 
trate our  Lord's  situation  and  conduct.  The  Locrians,  pil- 
laged, oppressed,  and  ruined,  by  the  consul  Q.  Pleminius, 
send  their  delegates  to  the  Roman  govenmient  to  implore  pro- 
tection and  redress.  They,  the  bettor  to  represent  their  situa- 
tion, and  tliat  of  their  oppressed  fellow-citizens,  take  the  liice- 
teria,  or  olirc-branrh  wrapped  round  with  woo!,  and  present 
themselves  before  the  consuls  in  open  court;  and,  with  wail- 
ings  and  loud  outcries  make  known  their  situation  ;  the  se- 
nate heard,  arrested  Plemmius,  loaded  him  with  chains,  and 
he  expired  in  a  diuigeon.  Jesus  Christ,  the  representative  of, 
aud  delegate  from,  the  whole  human  race  oppressed  and 
ruined  by  Satan  and  sin,  with  the  hiceteria,  or  ensign  of  a 
iiMist  distre.ssed  suppliant,  pre.sents  Himself  before  the  throne 
of  God,  witli  strong  crying  and  tears  ;  and  prays  against 
death  and  his  ravages,  in  behalf  of  those  whose  reinesenta- 
tive  lie  was  :  and  lie  was  lieard  in  that  he  feared ;  the  evils 
were  removed,  and  the  oppressor  cast  down.  Satan  was 
bound;  he  was  spoiled  of  his  dominion;  and  is  reserved  in 
cliains  of  darkness  to  tile  judgment  of  the  great  day. 

Kvery  sclwUir  will  see  that  tlie  words  of  tlie  Roman  histo- 
rian answer  exactly  to  those  of  the  apostle  ;  and  the  allusion 
in  both  is  to  the  same  custom.  I  do  not  approve  of  allegori- 
zing, or  spiritualizing;  but  the  allusion  and  similarity  of  the 
•'xpVessions  led  me  to  make  this  application.  Man}-  others 
would  make  more  of  this  circumstance,  as  the  allusion  in  the 
text  is  so  pointed  to  this  custom.  Should  it  appear  to  any  of 
my  reader.'--,  tliat  I  should,  after  llic  example  of  great  names, 
have  gone  into  this  house  of  Rimmon,  and  bowed  myself 
tlicre,  they  will  pardon  their  servant  in  this  thing. 

To  save  him  from  death]  1  have  already  observed,  that  Jesus 
''hrist  was  the  rejrrcsentutive  of  the  human  race;  and  have 
in.-ide  some  observations  on  the  peculiarity  of  His  sufferings, 
followinu  the  common  acceptation  of  the  words  in  the  text; 
which  tilings  are  true,  howsoever  tlie  text  may  be  interpreted. 
Hut  here  we  may  consider  the  pronoun  avroi/,  him,  as  implying 
the  collective  body  of  mankind  ;  the  children  who  iccre  parta- 
Iters  of  flesh  and  blood,  chap.  ii.  14.  Tlie  seed  of  Abraham, 
\er.  10.  wlw,  through  fear  of  death,  tcere  all  their  life  subject 
to  bondage.  So  lie  made  supplication  irith  strong  crying, 
u  nd  tears,  tr,  Hi^n  who  was  able  to  save  them  from  death ;  for 
I  consider  the  TDvrotif,  them,  of  chap.  ii.  \!i.  the  same,  or  im- 
plying the  same  thing,  as  avrov,  him,  in  this  verse  :  and,  thus 
imderstood,  all  the  difficulty  vanishes  away.  On  this  inter- 
pretation, I  shall  give  a  paraphrase  of  the  whole  verso  : — Jesus 
Christ  in  the  days  of  his  flesh,  for  He  was  incarnated  that  he 
might  redeem  the  seed  of  Aliraltam,  tlie  fallen  race  of  man, 
and  in  His  expiatory  sufferings,  when  representing  the  whole 
himian  race,  He  offered  up  prayers  ana  supplications,  witli 
strong  crying  and  tears,  to  Him  icho  was  able  to  save  them 
from  death  ;  the  intercession  was  prevalent,  the  passion  anil 
Bacrifice  were  accepted,  the  sting  of  deatli  was  extracted,  and 
Satan  was  dethroned. 

If  it  should  be  objected,  that  this  interpretation  occasions  a 
very  unnatural  change  of  person  in  these  verses,  I  may  reply, 
that  the  change  made  by  my  construction,  is  not  greater  than 
that  made  between  verses  6  and  7 ;  in  the  first  of  which,  the 
upostle  speaks  of  Melrhisedec,  who.  at  the  conclusion  of  the 
verse,  appears  to  be  antecedent  to  the  relative  wlio,  in  vcr.  7, 
and  yet,  from  the  nature  of  the  subject,  we  must  understand 
Christ  to  be  meant.  And  I  consider,  vei.  8.  1'hough  he  tcere 
a  Son,  yet  learned  he  obedience  by  the  things  irhich  he  suffer- 
ed, as  belonging  not  only  to  Christ,  considered  in  His  human 
nature,  but  also  to  Him  in  His  collective  capacity  :  i.  e.  be- 
longing to  all  the  sons  and  daughters  of  God,  who,  by  means 
of  suffering,  and  various  chastisements,  learn  submission, 
obedience,  and  righteousness  :  and  this  veiT  subject  the  apos- 
fl*  treats  in  considerable  detail  in  chap.  x'ii.  2—11.  to  which 
the  reader  will  do  well  to  refer. 

8.  Though  he  were  a  Son]  See  the  whole  of  the  preceding 
note. 

9.  And  being  made  perfect]  Kat  nXeiajdus.    And  having 


10  Called  of  God  a  high  priest  ^  after  the  order  of  Melchisedec. 

11  Of  whom  "■  we  have  many  things  to  say,  and  hard  to  bo 
uttered,  seeing  ye  are  '  dull  of  hearing. 

12  Fia-  wlien  for  (he  time  ye  ought  to  be  teachers,  ye  have 
need  tliat  one  teach  you  again  which  be  ^  the  first  principles  of 
tlie  oracles  of  God ;  and  are  become  such  as  have  need  of 
'  milk,  aud  not  of  sti-ong  meat. 

sCh.3.6-tPliil.-2.S.-uCh.S.10.  &  1 1 .  40.— »  Verse  C.  Ch  C.35.-V/ .lohn  16.  12. 
?  Pel  3.16.-X  MMl.li  15— y  Ch  fi.l  -I  I  Cor  3  1,2,3. 


finished  u\\;  having  died  and  risen  again  :  Te^etudnvai,  sig- 
nifies to  have  obtained  tlie  goal,  to  have  ended  one's  labour, 
and  enjoyed  the  fruits  of  it,  chap.  xii.  23. 

77ie  spirits  of  just  men  made  perfect,  TTvtviiaci,  iiKaitiv 
TCTc}^tuofi£v;n',  moans  the  souls  of  those  who  have  gained  the 
goal,  and  obtained  the  prize.  So,  when  Christ  had  finished 
His  course  of  tremendous  sufferings,  and  consummated  the 
whole  by  His  deatli  and  resurrection.  He  became  airtoi  aoirr)- 
pias  auiiftov,  tlie  cau.''e  of  eternal  salvation  unto  all  them  who 
obey  him.  He  was  consecrated  both  High-priest  and  Sacrifice, 
by  Ilis  offering  upon  the  cross. 

Ill  this  verse,  says  Dr.  Macknight,  "  three  things  are  clearly 
stated: — 1.  That  obedience  to  Christ  is  efpially  necessary  to 
salvation  with  believing  on  Him.  2.  That  He  was  made  per- 
fect as  a  High-priest,  by  ofl'ering  Himself  a  sacrifice  for  sin, 
chap.  viii.  3.  3.  That  by  the  merit  of  that  sacrifice,  He  hath 
obtained  pardon  and  eternal  life  for  them  who  obey  Iliin." 
He  tasted  death  for  every  inan  ;  but  He  is  the  Author  &nd. 
Cause  of  eternal  salvation  only  to  them  wlio  obey  Him.  It  i3 
not  merely /ve/i'erers,  but  obedient  believers,  that  shall  be  final- 
ly saved.  Tiicrefore,  this  text  is  an  absolute,  uniniiieachable 
evidence,  that  it  is  not  tlic  imputed  obedience  of  Christ  that 
saves  any  man.  Christ  has  bought  men  by  His  blood  ;  and, 
by  tlie  infinite  merit  of  His  death.  He  has  purchased  for  them 
an  endless  glory  :  but,  in  order  to  be  prepared  for  it,  the  sinner 
must,  IhrougJi  that  grace  which  He  withholds  from  no  man, 
repent,  turn  from  sin,  believe  on  Jesus  as  being  a  sufficient 
ransom  and  sacrifice  for  his  soul,  receive  the  gift  of  the  Holy 
Ghost,  be  a  worker  together  with  Him,  walk  in  a  conformity 
to  the  Divine  will,  through  this  Divine  aid,  and  continue  faith- 
ful unto  death  through  Him,  out  of  whose  fulness  he  may  re- 
ceive grace  upon  grace. 

IQ.  Culled  of  God  a  High-priest]  Upoaa)  opivOcis,  heing  con- 
stituted,  hailed,  and  acknowledged,  to  be  a  High-priest.  lu 
Hesychins,  we  find  rrpooa-j'ipcvci,  which  he  translates  noTia^c- 
Tai :  hence  we  learn,  that  one  meaning  of  this  word  is  to  sa- 
lute :  as,  when  a  man  was  constituted,  or  anointed  king,  those 
who  accosted  him  would  say.  Hail,  king  !  On  this  verse.  Dr. 
Macknight  has  tlie  folluwiiig  note,  with  the  insertion  of  which, 
the  reader  will  not  be  displeased  :  ''As  our  Lord,  in  His  con- 
versation with  tlie  Pharisees,  recorded  Matt.  xxii.  43.  spake  of 
it  as  a  thing  certain  of  itself,  and  universally  known  and  ac- 
knowledged by  the  Jews,  tliat  David  wrote  the  CXth  Psalm 
by  inspiration,  concerning  the  Christ,  or  Messiah  ;  the  apostle 
was  well-founded  in  applying  the  whole  of  that  Psalm  to  Jesus. 
Wlierehn'e,  having  quoted  the  fourth  verse,  'I'hou  art  a  Priest 
for  ever,  after  the  order  of  Melchisedec,  as  directed  to  Messiali, 
David's  Lord,  he  justly  termed  that  speech  of  the  Deity,  a  sa- 
lutation of  Jesus,  according  to  ihe  true  import  of  the  word 
TTpooayopevOci;,  which  properly  signifies  to  address  one  by  his 
name,  or  title,  or  office:  accordingly,  Hesychins  explains  -npo- 
nayopcvopai,  by  anKagupai.  Now,  that  the  deep  meaning  of 
tliis  salutation,  may  be  understood,  I  observe,  first,  that,  by 
the  testimony  of  the  inspired  writers,  Jesus  sat  down  at  the 
right-hand  of  God,  when  He  returned  to  heaven,  after  having 
finished  His  ministry  upon  earth,  Mark  xvi.  19;  Acts  vii.  56.  ' 
Heb.  i.  3.  viii.  1  ;  1  Pet.  iii.  22.  Not,  however,  immediately, 
but  after  that  He  had  offered  the  sacrifice  of  Himself  in  hea- 
ven, by  presenting  his  crucified  body  before  the  presence  of 
God,  Heb.  i.  3.  x.  10.  Secondly,  I  observe,  that  G'od's  saluting 
Messiah,  a  priest  after  the  order  of  Melchisedec,  being  men- 
tioned in  the  Psalm,  after  God  is  said  to  have  invited  Him  to 
sit  at  his  right  hand,  is  as  reasonable  to  think,  the  salutation 
was  given  Him  after  He  had  offered  the  sacrifice  of  Himself, 
and  had  taken  His  scat  at  God's  right  hand.  Considered  in 
this  order,  the  salutation  of  Jesus  as  a  Priest,  after  the  order 
of  Melchisedec,  was  a  public  declaration,  on  the  part  of  God, 
that  He  accepted  the  sacrifice  of  Himself,  wliich  Jesus  then 
offered,  as  a  sullicieii't  atonement  for  the  sin  of  the  world  ; 
and  approved  of  the  whole  of  His  ministrations  on  earth,  and 
confirmed  all  the  effects  of  that  meritorious  sacrifice.  And 
whereas  we  are  informed  in  the  Psalm,  that,  after  God  had 
invited  His  Son,  in  the  human  nature,  to  sit  at  His  right  hand, 
as  Governor  of  the  world,  and  foretold  the  blessed  fruits  of 
His  government.  He  published  the  oath  by  which  He  made 
Iliin  a  Priest  for  ever,  before  He  sent  Hiin  into  the  world  lo 
accomplish  the  salvation  of  mankind;  and  declared  that  He 
would  never  repent  of  that  oath:  The  Lord  hath  sworn,  and 
will  not  repent  it ;  Thou  art  a  Priest  for  ever,  after  the  si- 
militude oj  Melchisedec:  it  was,  in  efiect,  a  solemn  publica- 
tion of  the  metliod  in  which  God  would  pardon.sinners ;  and 
a  luomise,  that  the  effects  of  His  Son's  government,  as  a  King, 
and  of  His  ministrations  as  a  Priest,  shall  be  eternal:  see 
chap.  vi.  20.  Moreover,  as  this  solemn  declaration  of  the 
dignity  of  the  Son  of  God,  as  a  King  and  a  Priest  for  ever  in 
the  human  nature,  was  made  in  tlie  hearing  of  the  angelical 
hosts,  it  was  designed  for  this  instruction,  that  they  might  un 
dcrstand  their  subordination  to  God's  Son,  and  ray  Ilim  tha, 
367 


7Viei/  must  be  fed  with  milk, 


HEBREWS. 


not  strong  meat. 


13  For  every  one  that  useth  milk  •  is  unskilful  in  the  word 
of  righteousness  :  for  he  is  >>  a  babe. 

14  But  strong  meat  belongeth  to  them  that  are  •  of  full  age, 

»ar  hath  no  eiiJEriencc.-b  t  Co., 2.  6,  15.4:3.2.  &  13. 11. 1 14.20.  Eph.4.13,  1-1. 
\Vt<..2i. 

homage  that  is  due  lo  Him  as  Governor  of  the  world,  and  as 
Saviour  of  the  human  race.— Phil.  ii.  9,  10.  Heb.  i.  6.  The 
above  explanation  of  the  import  of  God's  saluting  Jesus  a 
Priest  for  ever,  is  founded  on  the  apostle's  reasonings  in  the 
seventh  and  following  chapters,  where  he  enters  into  the  deep 
meaning  of  the  oath,  by  which  that  salutation  was  conferred." 
II.  O/  whom  we  have  many  things  to  say]  The  words  ntpi 
ov,  which  we  translate  of  whom,  are  variously  applied  : — 1.  To 
Me.lchisedec.  2.  To  Christ.  3.  To  the  endless  Priesthood. 
Those  who  understand  the  place  x)f  Melchisedec,  suppose  that 
it  is  in  reference  to  this  that  the  apostle  resuniLS  the  subject 
in  the  seventh  chapter,  where  much  more  is  said  on  this  sub- 
ject, though  not  very  difficult  of  comprehension  :  and,  indeed, 
it  is  not  to  be  supposed,  that  the  Hebrews  could  be  more  capa- 
ble of  understanding  the  subject,  when  the  apostle  wrote  the 
^seventh  chapter,  than  they  were,  when  a  few  Hours  before 
lie  had  written  the  fifth.  It  is  more  likely,  therefore,  that  the 
words  are  to  be  undej-stood  as  meanirfg  Jesus,  or  that  endless 
Priesthood  of  which  he  was  a  little  before  speaking;  and 
which  is  a  subject  that  carnal  Christians  cannot  easily  com- 
prehend. 

Hard  to  be  uttered]  Avacp^rti/tv-of,  dijjicult  to  he  interpret- 
ed ;  because  Melchisedec  was  a  typical  person.  Or,  if  it  refer 
to  the  Priesthood  of  Christ,  that  is  still  more  difficult  to  be 
explained,  as  it  implies  not  only  Ilis  being  constituted  a 
Priest,  after  this  typical  order,  but  His  paying  down  the  ran. 
som  for  the  sins  of  tFie  whole  world,  and  His  satisfying  tht 
Divine  justice  by  this  sacrifice;  but,  also,  thereby  opening 
the  kingdom  of  heaven  to  all  believei-s,  and  giving  the  whol(3 
world  an  entrance  to  the  holy  of  holies  by  His  blood. 

Dull  of  hearing]  tiojOpoi  rati  axoai;.  Your  souls  do  not 
Acep  pace  with  the  doctrines  and  exhortations  delivered  to  you. 
As  vo>Opo;,  signifies  a  person  who  walks  heavily,  and  makes 
Hltle  speed  ;  it  is  here  elegantly  applied  to  those  who  are  called 
to  the  Christian  race,  have  the  road  laid  down  plain  before 
them,  how  to  proceed  specified,  and  the  blessings  to  be  ob- 
tained enumerated  ;  and  yet  make  no  exertions  to  get  on, "but 
are  always  learning,  and  never  able  to  come  to  the  full  know- 
ledge of  the  truth. 

12.  for  when  for  the  time]  They  had  heard  the  Gospel  for 
many  years,  and  had  professed  to  be  Christians  for  a  long 
time;  on  these  accounts,  they  might  reasonably  have  been 
expected  to  bo  well  instructed  in  Divine  things,  so  as  to  be 
able  to  instruct  others. 

Which  be  the  first  principles]  Tiva  ra  aroix'ta,  certain 
first  principles,  or  elemeiits.  The  word  riva,  is  not  the  nomi- 
native plural,  as  our  translators  have  supposed,  but  the  accu- 
BOtive  case,  governed  by  itSaoKciv  ;  and,  therefore,  the  literal 
translation  of  the  passage  is  this:— Ye  have  need  that  one 
teaclt  you  a  second  tiine  (iraXiv")  certain  elements  of  the  doc- 
trines of  Christ,  or  oracles  of  God ;  i.  e.  the  notices  which  the 
prophets  gave  concerning  the  Priesthood  of  Jesus  Christ : 
such  as  are  found  in  Psa.  ex.  and  in  Isa.  chap.  liii.  By  the 
Oracles  of  God,  the  writings  of  the  Old  Testament  are  un- 
doubtedly meant. 

And  are  become  such]  The  words  seem  to  intimate,  that 
they  had  once  been  better  instructed,  and  had  now  forgotten 
that  teaching  :  and  this  was  occasioned  by  their  being  dull  of 
hearing ;  either  they  had  not  conliiiued  to  hear,  or  they  had 
heard  so  carelessly,  that  they  were  not  profited  by  what  they 
heard.  They  had  probably  totally  omitted  the  preaching  of 
the  Gospel ;  and,  consequently,  forgotten  all  that  they  had 
learnt.  Indeed,  it  was  to  reclaim  tliese  Hebrews  from  back- 
sliding, and  preserve  them  from  total  apostacy,  that  tliis  epis- 
tle was  written. 

Such  as  have  need  of  milk]  Milk  is  a  metaphor  by  which 
many  authors,  both  sacred  and  profane,  express  the  first  prin- 
ciples of  religion  and  science  ;  and  they  apply  sucking  to 
learning  :  and  every  student,  in  his  noviciate,  or  commence- 
ment of  his  studies,  being  likened  to  an  infant  that  derives 
all  its  nourishment  from  the  breast  of  its  mother;  not  being 
able  to  digest  any  other  kind  of  food.  On  the  contrary,  those 
who  had  well  learnt  all  the  first  principles  of  religion  and 
science,  and  knew  how  to  apply  tliem,  were  considered  as 
adults,  who  were  capable  of  receiving,  Ti^ptai  rporpn?,  solid 
food ;  i.  e.  the  more  difficult  and  sublime  doctrines.  The  rab- 
bins abound  with  this  figure;  it  occurs  frequently  in  Philo, 
and  in  the  Greek  ethic  writers  al?o.  In  the  famous  Arabic 
Poem  called  tt^ji\  al  Bordah,  written  by  Abi  Abdallah  Mo- 
hammed ben  Said  ben  Hamad  Albusirce,  in  praise  of  Moham- 
med and  his  religion,  every  couplet  of  which  ends  with  tlie  letter 
(♦  mim,  the  first  letter  m  Mohammed^ s  name,  we  meet  with  a 
coupletthat  contains  a  similar  sentiment  to  that  of  the  apostle: — 
xj^  V^  *H»  t)I  dWaJti  diJJdl} 

"The  soul  is  like  to  a  young  intant,  whom,  if  permitted, 
will  grow  up  to  manhood  in  the  love  of  sucking;  but  if  thou 
take  it  from  the  breast,  it  will  feel  itself  weaned." 

Dr.  Owen  observes,  that  there  are  two  sorts  of  hearns  of 
the  Gospel,  which  are  here  expressed  :— 1.  By  an  elegant  me- 
taphor or  similitude :  this  consists  in  the  conformity  that  ig 
between  bodily  food  and  the  Gor.pel  a?=  prparhed,  2  In  fhe 
-       ■  368 


even  those  who  by  reason  i  of  use  have  their  senses  eiercised 
*  to  discern  good  and  evil. 


variety  of  natural  food,  as  suited  to  the  various  states  of  them 
that  feed  on  it;  answered  by  the  truths  of  the  Gospel,  which 
are  of  various  kinds:  and,  in  the  exemplification  of  this 
metaphor,  natural  food  is  reduced  to  two  kinds:  1.  JMilk. 
2.  Strong  or  solid  meat : — and  those  who  i"eed  on  these  are  re- 
duced to  two  sorts :— 1.  Children.  2.  Men  of  ripe  age.  Both 
which  are  applied  to  hearers  of  the  Gospel. 

1.  Some  there  are  who  are  vrjirtot,  babes  or  infants :  and 
some  are  teXcioi,  perfect  or  full  groten. 

2.  Tliese  babes  are  described  by  a  double  property: — 1.  They 
are  dull  of  hearing.  2.  They  are  unskitjul  in  the  word  of 
righteousness. 

In  opposition  to  this,  those  who  are  spiritually  adult  are, 

1.  They  who  are  capable  of  instruction.  2.  Such  as  have 
their  senses  e.rercised  to  discern  both  good  and  evil.  3.  The 
different  means  to  be  applied  to  these  different  sorts,  for  their 
good,  according  to  their  respective  conditions,  are  expressed  in 
the  terms  of  the  metaphor:  to  the  first,  ya\a,  milk:  to  the  others, 
arcpza  Tpo(pr),  strong  meat.  All  these  are  comprised  in  th« 
following  scheme  : — 

The  hearei-s  of  the  Gospel  are, 
I.  Nz/TTior  Babes  or  Infants. 

Who  are 

1.  'NojOpot  rati  aicoais,  dull  of  hearing. 

2.  \T!iipi)i  Xoyov  6iKaio<Tvvr]s,  inexperienced  in  the  doctnnt 

of  righteousness. 

These  have  need 
rit\aKToc  of  milk. 
II.  TiXtioi.  Perfect  or  Adult. 

Who  are 

1.  i'poi'i^wf  tcisc  and  pritde7it. 

2.  Ta   niTdrjrripia    yeyvjivacpzva   exoi'rei'    and  have    Ihetr 

s'.nses  properly  exercised. 

These  have  need 

Jlrspca-;  Tpo(prjs-  of  solid  food. 

But  all  these  are  to  derive  their  nourishment  or  spiritual 
instruction,  f/fTtoi/Xij-icoi'  rsQcu,  from  the  oracles  of  God.  The 
word  oracle,  by  which  we  translate  the  Xoytov  of  the  apostle, 
is  used,  by  the  best  Greek  writers,  to  signify  a  Divine  speech, 
or  answer  of  a  deity  to  a  question  proposed.  It  always  im- 
plied a  speech  or  declaration  purely  celestial,  in  which  man 
had  no  part :  and  it  is  thus  used  wherever  it  occurs  in  the  New 
Testament.  1.  It  signifies  the  law  received  from  God  by  Mo- 
ses, Acts  vii.  38. 

2.  The  Old  Testament  in  general  :  the  holy  men  of  old  h.i- 
ving  spoken  by  the  inspiration  of  the  Uivine"  Spirit,  Rom.  iii. 

2.  and  in  the  text  under  consideration. 

3.  It  signifies  Divine  revelation  in  general,  because  all  de- 
livered immediately  from  God,  1  Thess.  ii.  13.  1  Pet.  iv.  11. 
When  we  considerwhat  respect  was  paid  by  the  heathens  to 
their  oracles,  which  were  supposed  to  be  delivered  by  thosa 
gods  which  were  the  objects  of  their  adoration,  but  which  were 
only  impostures,  we  may  then  learn  what  respect  is  due  to 
the  true  oracles  of  God. 

Among  the  heathens,  the  credit  of  oracles  was  so  great,  that, 
in  all  doubts  and  disputes,  their  determinations  were  held 
sacred  and  inviolable:  whence  vast  numbers  flocked  to  them 
for  advice  in  the  management  of  their  affairs ;  and  no  busi- 
ness of  any  importance  was  undertaken,  scarcely  any  war 
waged,  or  peace  concluded,  any  new  forai  of  government 
instituted,  or  new  laws  enacted,  without  the  advice  and  ap- 
probation of  the  oracle.  Crcesus,  before  he  durst  venture  to 
declare  war  against  the  Persians,  consulted  not  only  the  most 
famous  oracles  of  Greece,  but  sent  ambassadors  as  far  as 
Libya,  to  ask  advice  of  Jupiter  Ammon.  Minos,  the  Atheni- 
an lawgiver,  professed  to  receive  instructions  from  Jupiter 
how  to  model  his  intended  government;  and  Lycurgus,  legis- 
lator of  Sparta,  made  frequent  visits  to  the  Delphian  Apollo, 
and  received  f^rom  him  the  platform  of  the  Lacedemonian 
commonwealth. — See  Broughton. 

What  a  reproach  to  Christians  who  hold  the  Bible  to  be  a 
collection  of  the  Oracles  of  God,  and  who  not  only  do  not  con- 
sult it  in  the  momentous  concerns  of  cither  this  or  the  fu- 
ture life,  but  go  in  direct  opposition  to  it.  Were  every  thing 
conducted  according  to  these  oracles,  we  should  have  neither 
war  nor  desolation  in  the  earth  ;  families  would  be  well  go- 
verned, and  individuals  universally  made  happy. 

Those  who  consulted  the  ancient  orucles,  were  obliged  to 
go  to  enormous  expenses,  both  in  sacrifices  and  in  presents, 
to  the  priests.  And  when  they  had  done  so,  they  received 
oracles  which  were  so  equivocal,  that  howsoever  the  event 
fell  out,  they  were  capable  of  being  interpreted  that  way. 

13.  For  every  one  that  useth  milk]  It  is  very  likely  thai 
the  apostle,  by  using  this  term,  refers  to  the  doctriyies  of  the 
law,  which  were  only  the  rudiments  of  religion,  and  were  in- 
tended to  lead  us  to  Christ,  that  we  might  be  justified  by  faith. 

The  irord  of  righteousness]  Auyo;  StKatoavvri;-  The  doe- 
trine  of  justification.  I  believe  this  to  be  the  apostle's  mean- 
ing. He  that  uses  milk,  rests  in  the  ceremonies  and  obser- 
vances of  the  law,  is  unskilful  in  the  doctrine  of  justification; 
for  this  requires  faith  in  the  sacrificial  death  of  the  promisei 
Me.'^siah. 


IVe  must  learn  first  principles, 


CHAPTER  VI. 


14.  But  strong  meat]  The  liigli  and  sublime  doctrines  of 
Ijhrwtianity,  the  atoiiement,  justification  by  faith,  the  gift  of 
the  Holy  Ghost,  the  fulness  of  Christ  dwelling  in  the  souls  of 
n!"*!  •«"'?•''  '"  ?".''  °7'""  '*"■''"'- '!'«  resurrection  of  the  body, 
<l.e  Klontication  of  both  body  and  soul  in  the  realms  of  bless! 
wlness,  and  an  endless  union  with  Christ  in  the  throne  of 
His  glory.  This  is  the  strong  food  which  the  genuine  Chris- 
lian  Understands,  receives,  digests,  and  grows  thereby 

Bt/  reaso,i  of  use]  Who,  by  constant  hearing,  believing, 
?ny'i'n^;ht"ft.°Kr1"'"'"''."f*  ""  "'«  S'^^ces  of  God's  .Spirit- 
.\,.'.  ^^^  fa'thful  use  of  them,  find  every  one  improved  :  so 
that  they  duly  grow  in  grace,  and  in  tlie  knowledge  of  Jesus 
lyfirist,  our  Lord. 

lu^vl^  'Aejr  sense*  e;rerciserf]  The  word  aiaenTr,pia,s\gnifies 
the  difierenl  organs  of  sense,  as  tlie  ei/es,  ears,  tongtte,  and  pa- 
late, nose,  &nAJinger-ends,  and  the  nervous  surface  in  general, 
through  which  we  gain  the  sensations  called  seeing,  hearing, 
fasting,  smelling,  and  Jeeliug.  Tliese  organs  of  sense  being 
trequenthj  exercised,  or  employed,  on  a  variety  of  suljjects" 
acquire  the  power  to  discern  tlie  various  objects  of  sense  • 
Viz.  all  objects  of  light;  difference  of  sounds  ;  of  tastes,  or 
sapors;  of  odours,  or  smelling ;  and  of  hard,  soft,  wet,  dry 
cold,  hot,  rough,  smooth,  and  all  other  tangible  qualities 


oncl^go  on  to  perfection. 

There  is  something  in  the  soul  that  a^s'wers^o^ilfih^se 
senses  in  the  body.  And  as  universal  nature  presents  to  the 
other  senses  their  dillerent  and  appropriate  Ihjecls  ■  m  reli 
gjon  nresents  to  these  interior  senses  the  objects  which  ave 
suited  to  them.  Hence,  in  Scripture,  we  are  said,  e^en  iii 
spiritual  ttimgs,  to  see,  hear,  taste,  smell,  and  touch,  or  feel 
J  hese  are  the  means  by  which  the  soul  is  rendered  co/.if(jr(: 
fible,  and  through  whicli  it  derives  its  happiness  atid  ner- 
feclinn.  ' 

In  the  adult  Christian  these  senses  are  said  to  be  ytwuvna. 
lie^a  exercised,  a  metaphor  taken  from  \Ub  athlettt' or  con- 
tenders in  the  Grecian  games,  who  were  wont  to  employ  all 
heir  powers,  skill,  and  agility,  in  mock  tights,  niiining'wresl- 
ling  &c.  that  they  might  be  the  better  prepared  fcr  the  a(;tu.-il 
contest.,  when  they  took  place.  f=o  these  employ  and  iin- 
piove  all  tlieir  powers;  and  in  using  grace,  get  more  grace  ; 
and  tlnis  being  able  to  discern  good  from  evil,  they  arc  in  liltl,. 
danger  of  being  imposed  on  by  false  d..ctrine,  or  by  th.-  pre 
tensions  of  hypocntrs  ;  or  of  being  deceived  by  the  subtleties 
of  .Satan.  lh,.y  feel  that  their  security  depends,  under  (iZ\ 
^r-,^^'n,''''T'"^'  "V"'  P'-"Pcri.se  which  they  make  of  the 
grace  already  give,,  them  by  GuJ.  Can  any  reader  be'  so  dull 
as  not  to  understand  this. 


CHAPTER  VI. 


^^  must  proceed  from  the  first  ■principles  of  the  doctrine  nf  Christ  vnto  perfection   and  itni  ln„  ti .  r        i  ,- 


,„a-J  ,.f,i.„  r- 7    ."•■"■'••'  -"•■-^  w,.i5,„c/»r-t,  iiiui  iiucK  ueen  maae  partakers  of  tie  Ilcli/  (ihn^/   ii,i,l  i 

Id,  and  bears  briars  aud  thorns.  7.  fl_      Thp  n-nn^iWo. ■,.„(;. i„„„^  .-..  .,.,..1  •>...  ,  ,  ■'        ,    ".  '".'" 


^!^^^kand'b:^:^bHa;sa;urix;;;z:7XTh:a^^ 

2  <"  Of  the  doctrine  of  baptisms,  "and  of  (.-ivIiTa  on  of  li.tnt'.; 
anrl  ni  ro«iirrn/>tir.Ti  ^r  fi.o  ^i.,-...,i    a t  ...-    .  ■       ^.    .     .  '"' 


riinEREFORE  leaving  b  the  principles  of  the  doctrine  of 
M.  Christ,  let  us  go  on  to  perfection  ;  not  laying  again  the 
foundation  of  repentance  -=  from  dead  works,  and  of  faith  to- 
wards  God, 

inn'^^J'^^'Ty'"'^?  ^-  ^/f'e/ore]  Becauseye  have  been  so  indo- 
lent,  slow  of  heart;  and  have  still  so  many  advantages  ;- 

l^carmg  the  principles  of  the  doctrine  of  Christ]  Ceasin.^ 
to  con  mue  in  the  state  of  babes,  who  must  be  fed  with  milk, 
with  I  he  Imrest  doctrines  of  the  Gospel ;  when  ye  should  be 
capable  of  understanding  the  highest. 

Let  us  go  on  to  perfection]  Let  us  never  rest  till  we  are 
adult  Chrisltajis  ;  till  we  are  saved  from  all  sin,  and  are  filled 
With  the  .spirit  and  power  of  Christ. 

i...'l^^]?!i''^  '■'"'  ^''^  l-Py^,  '■™  ^P'^""  ^oy""'  miglit  be  trans- 
lated thcciiscourse  oj  the  beginning  of  Christ,  as  in  the  mar- 
gm ;  that  is,  the  account  of  His  incarnation,  and  the  different 
ypes  and  ceremonies  in  the  law,  by  which  His  advent,  na- 
ture, office,  and  miracles,  were  pointed  out.  The  whole  law 
of  Moses  pointed  out  Christ,  as  may  be  seen  at  large  in  mv 
comment  on  the  Pentateuch  ;  and  therefore  the  woi-Js  of  the 
apostle  may  be  understootl  thus.  Leave  the  law,  and  come  to 
the  Gospel.    Cease  from  Moses,  and  come  to  tlie  Messiah. 

Let  us  go  on  unto  perfection.]  The  original  is  very  empha- 
^.^-iJr'""'  "^V"'""'"''  'P'P"f<^S"--^''t  ns  be  carried  on  to  this 
pcrjeclion:  God  is  ever  ready,  by  the  power  of  His  Spirit  to 
carry  us  forward,  to  every  degree  of  life,  light,  and  love  ne 
ccssary  o  prepare  us  for  an  eternal  weight  of  glory  There 
can  be  little  difficulty  in  attaining  the  ?«./  of  ou7faith  the 
salvation  of  our  souls  from  all  sin,  if  God  carruL  forward 
to  It:  and  this  He  will  do,  if  we  submit  to  be^saVe-dTlIis 
c7v  aSt^he""?  "/'^.°^™/"'»/-  .Many  make  a  violent  out 
hPina",  p"fnl?f  '-^'■"JP  "^  perfection,  i,  e.  against  the  heart 
being  cleansed  from  all  sin  in  this  life,  and  filled  with  love  to 
l.od  and  man  ;  because  they  judge  it  to  be  impossible  !  Is  it 
too  much  to  say  of  these,  that  they  know  nether  the  Scrip 
♦  he^hrn''a'.'^'  ^T''  "-f  ^'''^/'-i^urely  the  Scripture  prom  sfs 
Bcssion  o/  ft  ""^■P<'"'^'-°f  «°J  '=.a»  <='^rr,j  us  on  to  the  pos 
Laying  again  t/,e  foundation  of  repentance]  The  phrase 
'^^paepya,  dead  works,  occurs  but  once  more  in  the  Kd 
Writings,  and  that  is  in  chap.  ix.  14.  of  this  epistle  ■  and  !n 

workrort^nl'"^',"''  '"  ''^"J''^  f "•^''  """■''■'  '-  ^'^''^^'^  <^'=«"' 

l^?,c    w  ^'°7k"  ^'"""''   ''-"i  '"■  "-e^Passes,  and  dead  in 

fl  o«p'  w^  ^    ?''  ,^y  sentence  of  the  laic,  because  they  had,  by 

Inese  works,  hrnlrpn  ii.o  i-.>ir      t?„„^ . ,     ■'         ^  "■' 


.  ■  u^hTi'"'''/'  ^"'^^'''^  "'®  'a"'-  -  f-ua,,.;^  may  oe  properli 
called  yUe  foundation  of  the  work  of  God  in  the  soul  of  man 
*w/f  ^y  ''  ".i*'  forsake  sin,  and  turn  to  God  to  find  mercy, 
nrinr  nl  ."'>['^^^""?^■  Js  also  a /oi.«rf«/,o«,  or  fundameiml 
«:!  h3  ■  J^'\'io«<-  which  It  IS  impossible  to  j.lease  God  ;  and 
n  i^o  J  i"^''.^*'  "^^"""^  be  saved.  By  repentance,  we  feel 
the  need  of  God's  mercy  ;  hy/„,7A  we  find  that  mercy.      ■' 

ticaUaw"^Z  ',*''^'y  ."'^'  "''-■  ^f°^"«  '"^^^""^  f'^re  to  the  Levi- 
nun  -HiTon^  J?  n''  '"  "^  P^'"'^"'  observances,  and  awful  dc 
Zs  wPl?  .,?  ?'r'J°  '^'^^''^'  ='=»*"^'  ''""y  breach  of  that  law, 
^•ifvouiand  hi,  t'*"?.  '°  P'"''"'^^  repentance,  and  make  it  a 
^i7  H  t  '"'^'"  Ibing  tosin  against  God.    And  as  to  faith  in 

«orf  that  was  essentially  necessary,  in  order  to  see  the  f«rf  of 
come  alHhnfr"'',  ^'^'■.  without  faith  in  Him  whoxvas  to 
cbrrV:nces1;ie"p';oV''^"--''^We;  and  all  the  r.tuai 

V0L.%t'"""  "■^''"P^""^'^''  There  were  two  things," 


.     ,  .,.    »i4,..i...^iiir),      anil  iM    j.t  virr:^  fin  or   imwc- 

I"*  "/ ';'^?"'"''.':f"on  of  the  dead,  ^  and  of  eternal  judgment. 
,  3  And  this  will  we  do,  h  if  Qod  permit. 
4  For  ■  it  is  impossible  for  those  k  who  were  once  enlightened, 

ff  ..\cis^24.a5     Roni.2.  l6.-h  Ar!s  l-l.r?l.    I  Cor  4  13  — i  Man  I"  ^p   ■«>     i-k  i.i  .*-' 

says  l)r.  Owen,  " peculiar  to'thiCospel,  the  doctrine ofTt7and 
the  gijts  of  the  Holy  Ghost.  Doctrine  is  called  bajHism  Dent 
xxxii.  2.  hence  (he  people  are  said  to  be  baptized  (o  Moses 
when  they  Were  initiated  into  his  doctrines,  1  Cor  x  o'>  Tho 
tojo^iSTO  of  .lohn  was  his  doctrine.  Acts  six.  3.  and  the  ban- 
tism  of  Christ  was  the  doctrine  if  Christy  wherewith  He  was 

o  sprinkle  many  nations,  Isa.  Iii.  \B.  This  is  the  first  bap. 
tismof  the  Gosptl,  even  its  f/oc/»7>,e.  The  oMer,  was  the  com - 
nirmicatioii  of  the  gifts  of  the  Holy  Gho.st,  Acts  i.  .f,.  ami  tlii=i 
alone  is  what  is  intended  by  Uie  laying  cm.  of  hands  ■  and 
then  the  sense  will  be,  the  foundation  of  Gospel  haptiKni.s 
namely,  preaching,  and  the  gifts  of  the  lluly  Ghost  "  ' ' 

lanvatraid,  with  all  this  great  iiiairs  learning,  he  has  not 
hit  the  meaning  of  the  apostle.  As  leaching  is  the  means  bv 
which  we  are  to  obtain  the  gifts  of  the  Holy  Gliosf,  si„-elv  tho 
apostle  never  designed  to  separate  them,  bnt  to  lead  men  im- 
mediately through  the  one  to  the  possession  of  the  other  Nor 
IS  the  word  te/)/;sm  mentioned  in  the  passa!,'e  in  Denterono- 
my  which  he  rpiotes  ;  nor,  indeed,  any  word  pi-operly  syiio- 
ny.uoas.  Neither  lianria,wi,  bapti.^m,pavriauL  sp,inkT,,a 
nor  any  verb  formed  from  them,  is  found  in  'the  Scpluagint' 
in  that  place  But  the  other  proofs  are  sufficiently  in  point' 
VIZ.  that  by  Impti.^m,  in  the  otner  places  referred  to,  doctrin'p. 
or  TEACHING  IS  meant  ;  but  to  call  teaching  one  baptism  and 
the^-^y^s  of  THE  Holy  Gho.st  another  baptism,  and  to  aiiply 
this  to  the  explanation  of  the  dilticulty  here,  is  very  far  Iroiii 
being  satisfactory.  j  >  j 

I  am  inclined  to  think  that  all  tiie  terms  in  (his  rerse  as  welt 
as  those  in  the  former,  belong  to  the  Lcvitical  law;  and  aro 
to  be  explained  on  that  ground. 

Baptisms,  or  immersions  of  the  body  in  water,  sprink- 
lings, and  icashi/igs,  were  (rcquent  as  religious  rites  amou" 
the  Hebrews  ;  and  were  all  einblf  matical  of  that  purity  which 
a  holy  God  r.quires  in  his  woishlppeig  ;  and  without  whicJl 
they  cannot  be  happy  here,  nor  be  glorified  in  heaven. 

Laying  on  of  hands]  Was  al.so  IVoqiient,  especially  in  so- 
crifices:  the  person  bringing  the  victim  laid  his  hands  on  ils 
head,  confessed  his  sins  over  it,  and  then  gave  it  to  the  priest 
to  be  offered  to  God,  that  it  might  make  atonement  for  his 
transgressions.    This  also  had  respect  to  .lesiis  Christ,  thai 

l.,n.nib  of  Gnil  trt/,n  t^L-c^  y. «<.».,  tL ; /-  ./.- r.f  ' 


..,._..,  ..„..„,.o^  M.^j,  .,„„,  uy  uaiisgressions.  inis  also  had  resnect  to  .lesiis  CI 
3rk^of  Cnrfln  h"^  be  properly  Lamb  of  God  who  takes  away  the  sins  of  the  world. 
31  k.  <»l  God  in  the  soul  of  m.-in         TYip  Anntr;„c  „io^  ,.«•  .i, r. _,..•.-., 


.^....^  y   ^,„,.  ,i,„u  i„,^r.y  uwuy  ine  sins  o/  ine  irorici. 

1  he  doctrine  also  of  the  resurrection  of  the  dead,  and  of 
eternal  judgment,  were  both  Jewish;  bnt  were  only  partially 
revealed,  and  tlieii  referred  to  the  Go.^pel.  Of  the  rrsurrer- 
tion  of  (he  dead,  there  is  a  fine  proof  in  Isa.  xxvi.  19.  where  it 
IS  st.-ited  to  be  the  consequence  of  the  death  and  resnrrehtioii. 
01  Christ;  lor.w  I  ui,de,st.tnd  the  words,  7'hy  dead  shall  lire  ■ 
w,th  my  dead  body.ihall  they  arise:  awake  and  sing,  ye  thai 
dwell  in  the  dust ;  for  thy  dew  is  as  the  drw  ofheibs;  and 
the  earth  shall  cast  out  the  dead.  The  valley'of  dry-honra 
L/ek  xxxvii.  1,  &c.  is  both  an  illustration  and  proof  of  it' 
And  Daniel  has  taught  both  the  rcsurrrriion,  and  the  cterval 
nidgmenl,  chap.  xii.  2.  And  many  of  then  that  sleep  in  ihr. 
dust  oJ  the  earth  shall  awake;  some  to  evcrlusling  life  and 
some  to  shame  and  ereilaslins  runfempt. 

Now,  thpfoiindalioH  of  all  these  doctriiiet,  was  laid  in  the 
Old  Icblaincnt ;  and  they  were  varioucly  renreeented  under 

360 


rkc  apostle  warns  them 


HEBREWS. 


aga-insf  final  aposlaci/ 


and  have  tastod  of  '  the  heavenly  gift,  and  "  were  made  par- 
lakers  of  the  Holy  Ghost, 

5  And  have  tasted  the  good  word  of  God,  and  the  powers  of 
"  the  world  to  come, 

IJohn-f.in.&6  32.  Eph.2.S. 


the  law  ;  but  tliey  wore  all  referred  to  the  Gospel  for  their 
proof  and  illustration.  Tlie  apostle,  tlierefore,  wishes  them 
to  consider  the  Gospel  as  holding  forth  these  in  their  full  spi- 
rit and  power  .—1.  It  preaches  repew/ance  unto  life.  2.  Fail/i 
in  God  through  Christ,  by  whom  we  receive  the  atonement. 
3.  The  haptism  by  water,  in  the  name  of  tlie  Holy  Trinity  ; 
and  the  haptism  of  the  Holy  Ghost.  4.  The  imposition  of 
haitds,  the  true  sacrificial  system;  and  by  and  through  it  the 
communication  of  the  various  gifts  of  the  Holy  Spirit,  for  the 
instruction  of  mankind,  and  the  edification  of  tlie  church. 
!).  The  resurrection  of  the  dead,  which  is  both  proved  and  il- 
lustrated by  the  resurrection  of  Christ.  6.  Tlie  doctrine  of 
the  eternal  or  future  judgment  which  is  to  take  place  at  the 
bar  of  Christ  Himself ;  God  having  committed  all  judgment  to 
His  Son :  called  here  Kpi/xa  aiojvioi/,  eternal,  or  ever-during 
judgment,  because  tlie  sentences  then  pronoimced  shall  be 
irreversible.  Some  understand  the  whole  of  the  initiation  of 
persons  into  the  churcli,  as  the  candidates  for  admission  were 
previously  instructed  in  Iho.so  doctrines  which  contained  the 
fnndamentnt  principles  of  Christianity.  The  Hebrews  had 
.ilrcarty  received  these  : — But  should  they  Judaize,  or  mingle 
the  Gospel  with  the  law,  they  would  thereby  exclude  Iheni- 
selves  froin  the  Christian  cluirch;  and  sliould  they  be  ever 
again  admitted,  they  must  come  through  the  same  gate,  or  lay 
a  second  time,  TraXiv,  this  foundation.  But  should  they  totally 
apostatize  fronr  Christ,  an  '.  finally  reject  Him,  then  it  would 
he  impoHsible  to  renew  them  again  to  repentance  ;  tliey  could 
no  more  he  received  into  (he  Christian  church,  nor  have  any 
right  to  any  blessing  of  the  Gospel  dispensytion  :  and,  finally 
rejecting  the  Lord  who  bought  them,  would  bring  on  them- 
selves and  their  laRtJ  swift  destruction.— See  the  4th  and  fol- 
lowing verses  ;  and  particularly  the  notes  on  verses  8  and  9. 

3.  And  this  will  we  do]  God  being  my  helper,  I  will  teach 
you  all  the  sublime  truths  of  the  Gospel ;  and  show  you  how 
all  its  excellencies  were  typified  by  the  law  ;  and  particularly 
by  its  sacrificial  system. 

4.  For  it  is  impossible  for  those  who  were  once  enlightened] 
Bi'fore  I  proceed  to  explain  the  dilTerent  terms  in  these  verses, 
It  is  necessary  to  give  my  opinion  of  their  design  and  mean- 
ing : — 1.  I  do  not  consider  theinr  as  having  any  reference  to 
any  person  professing  Christianity.  2.  They  do  not  belong, 
nor  are  they  applicable,  to  backsliders  of  any  kind.  3.  They 
belong  to  apostates  from  Christianity ;  to  such  as  reject  the 
whole  Christian,  system,  and  its  Author  the  Lord  Jesus.  4. 
And  to  those  of  them  only  who  join  with  the  blaspheming 
Jews,  call  Christ  an  impostor,  and  vindicate  His  murderers 
in  having  crucified  Him  ns  a  malefactor;  and  thus  tliey  ren- 
der their  salvation  impo.=fsible,  by  wilfully  and  maliciously 
rejecting  the  Lord  that  bought  them,  tio  man,  believing  in 
the  Lord  Jesus  as  the  great  Sacriftce  for  sin,  and  acknowledg- 
ing Christianity  as  a  Divine  revelation,  is  here  intended  ; 
though  he  may  have  unfortunately  backslidden  from  any  (Je- 
gr"e  of  the  salvation  of  God. 

The  design  of  these  solemn  words  is  evidenfVy— fj'rs/,  to 
show  the  Hebrews  that  apostacy  from  the  highest  degrees  of 
grace  was  possible  ;  and  that  those  who  were  highest  in  the 
favour  of  God  might  sin  against  Him,  lose  it,  and  perish  ever- 
lastingly. Secondly,  to  warn  them  against  such  an  awful 
state  of  perdition,  that  they  might  not  be  led  away,  by  either 
the  persuasions  or  persecutions  of  their  countrymen,  from 
the  truth  of  the  heavenly  doctrine  which  had  been  delivered 
to  them.  And,  Thirdly,  to  point  out  the  destruction  which  was 
shortly  to  come  upon  the  Jewish  nation. 

Once  enlightened — Thoroughly  instructed  in  the  nature 
and  design  of  the  Christian  religion,  having  received  the 
knowledge  of  the  truth,  chap.  x.  32;  and  being  convinced  of 
sin,  righteousness,  and  judgment,  and  led  to  Jesus  the  Saviour 
of  sinners  :  — 

Tasted  of  the  heavenly  gift]  Having  received  the  know- 
ledge of  salvation  by  the  remission  of  sins,  through  the  Day- 
spring  which,  from  on  high,  had  visited  them.  Such  having 
received  Christ,  the  heavenly  Gift  of  God's  infinite  lore, 
John  iij.  16.  the  living  Bread  that  came  down  from  heaven, 
John  vi.  51.  and  thus  tasting  that  the  Lord  is  gracious, 
1  Pet.  ii.  3.  and  witnessing  the  full  effects  of  the  Christian  re- 
ligion. 

Partakers  of  the  Holy  Ghost]  The  Spirit  Himself  witness- 
ing with  their  spirits  that  they  were  tlie  children  of  (Jod,  ami 
thus  assuring  them  of  God's  mercy  towards  them,  and  of  the 
efficacy  of  the  atonement  through  which  they  had  received 
Euch  blessings. 

5.  And  have  lasted  the  good  word  of  God]  Have  had  this 
proof  of  the  excellence  of  the  promis'e  of  Gotl  in  sending  the 
4'Ospel,  the  Gospel  being  itself  the  good  ti^ord  of  a  good  God  ; 
the  reading  and  preaching  of  which  they  find  sweet  to  the 
taste  of  their  souls.  Genuine  believers  hnve  an  appetite  for 
the  word  of  God  ;  they  taste  it,  and  then  their  relish  for  it  is 
the  more  abundantly  increased.  The  more  they  get,  the  more 
they  wish  to  have. 

j?'Ae  powers  of  the  world  to  come]    Axwafici;  re  ficXXovmi 
a(u)j'as.      These  words  aic  understood  two  ways  : — 1.    llie 
370 


6  If  they  shall  fall  away,  to  renew  them  again  unto  repent- 
ance ;  "seeing  they  crucify  to  themselves  the  Son' of  God 
afresh,  and  put  him  to  an  open  shame. 

7  For  the  earth  which  drinketh  in  the  rain  that  eotneth  6ft 

ma«l,3.2,  5    Cli.2,4.— nCh.2.5.-oCb.l0.29: 


powers  of  the  world  to  come  may  refer  to  the  stupendous  mi- 
racles wiowghl  in  confirmation  of  the  Gospel  :  the  Gospel  dis- 
pensation being  the  world  to  come  in  the  Jewish  phraseology, 
as  we  have  often  seen  ;  and  that  ivvajug,  is  often  taken  for  a 
mighty  work,  or  miracle,  is  plain  from  various  parts  of  the 
Gospels.  The  prophets  had  declared  that  the  Messiah,  when 
He  came,  should  work  many  miracles,  and  should  be  as  migh- 
ty in  word  and  deed,  as  was  Moses ;  see  Deut.  xviii.  15 — 19. 
And  they  particularly  specify  the  giving  sight  to  the  blind, 
hearing  to  the  deaf,  strength  to  the  lame,  and  speech  to  the 
dumb,  Isa.  xx.%v.  5,  6.  All  these  miracles  Jesus  Christ  did  in 
the  sight  of  this  very  people :  and  thus  they  had  the  highest 
evidence  they  could  have,  that  Jesus  was  the  promised  Mes- 
siah; and  could  have  no  pretence  torfo!«6/His  mission,  or  apos- 
tatize from  the  Christian  faith  which  they  had  received  ;  and 
hence  it  is  no  wonder  that  the  apostle  denounces  the  most  aw- 
ful judgments  of  God  against  those  who  had  apostatized  from 
the  faith  which  they  had  seen  thus  confirmed. 

2.  The  words  have  been  supposed  to  apply  to  those  commu- 
nications nnA  foretastes  of  eternal  blessedness,  or  of  the^oy.s 
of  the  world  to  come,  which  they  who  are  justified  through  the 
idood  of  the  covenant,  and  walk  faithfully  with  their  God,  ex- 
perience :  and  to  this  sense,  the  word  ycvaaficvovs,  hare  tasted, 
is  thought  more  properly  to  apply.  But  ycuoj,  to  taste,  signi- 
fies to  experience,  or  have  full  proof  of  a  thing.  Thus,  to 
ta.-ite  death.  Matt.  xvi.  28.  is  to  die,  to  come  under  the  power 
of  death  ;  fully  to  experience  its  destructive  nature,  as  far  as 
tlie  body  is  concerned. — See  also  Luke  ix.  27.  John  viii.  52. 
And  it  is  used  in  the  same  sense  in  charp.  ii.  9.  of  this  epistle, 
where  Christ  is  said  to  taste  death  for  every  man  ;  for,  not. 
withstanding  the  metaphor,  which  the  reader  will  see  exp'iin- 
ed  in  the  note  on  the  above  place,  the  word  necessarily  means 
that  He  did  actually  die,  that  He  fully  e.rperienced  deuth;  ' 
had  the  fullest  proof  of  it  and  of  its  malignity  He  could  havi-, 
independently  of  the  corruption  of  His  Ilesh  ;  for,  over  this, 
death  could  have  no  power.  And  to  taste  tliat  the  Lord  m 
gracious,  1  Pet.  ii.  3.  is  to  experience  God's  gracioiisnes.=  tho- 
roughly,  in  being  made  living  stones  built  up  into  a  spiritual 
house,  constittited  holy  priests  to  offer  spiritual  sacrifices  ac- 
ceptable to  God  ;  see  ver.  5.  And  in  this  sense  it  is  used  by 
the  purest  Greek  writers. — See  sevei-al  examples  in  Schleus-- 
ner. 

It  seems,  therefore,  that  the  first  opinion  is  the  best  foundeff. 

6.  If  they  shall  fall  array]  Kai  TtapaTrcaovTac,  and  having 
fallen  away.  I  can  express  my  own  mind  on  this  translation 
nearly  in  the  words  of  Dr.  Macknight: — "The  participles  (/".>• 
Tiirlhvras,  who  were  enlightened,  jtuo-afin'onj,  hare  tastcrt, 
and  ycvridcvrai,  were  made  partakers,  being  aorists,  are  pro- 
perly rendered  by  our  translators  in  the  pnstHrne;  wherefore, 
wapaneaovraq,  being  an  aorist,  ought  likewise  to  have  been 
translated  in  the  past  time,  HAVEfallen  away.  Nevertheles.^, 
our  translators,  following  Beza,  who,  without  any  authority 
from  ancient  MSS.  has  inserted  in  his  Version,  the  word  si,  if, 
hare  rendered  this  clause,  \t  they  fall  ainoy,  that  this  text 
might  not  appear  to  contradict  the  doctrine  of  the  perseve- 
rance of  the  saints.  But  as  no  translator  shonfd  take  upon 
hun  to  add  to,  or  alter  the  Scriptures,  for  the  safte  of  any  fa- 
vourite doctrine  ;  I  have  translated  TrapaTrcaurra;,  in  the  past 
time,  have  fallen  away,  according  to  the  true  import  of  the 
word,  as  standing  in  connexion  with  the  other  aorists  in  the 
preceding  verses." 

Dr.  Macknight  was  a  Calvinisf ;  and  he  was  a  thorough 
scholar  and  an  honest  man  ;  but,  professing  to  give  a  transla- 
tion of  the  epistle,  he  consulted  not  his  creed,  but  his  candour. 
Had  our  translators,  who  were  excellent  and  learned  men, 
leaned  less  to  their  own  peculiar  creed  in  the  present  autho- 
rized Version  ;  the  church  of  Christ  in  this  country  would  not 
have  been  so  agitated  and  torn  as  it  has  been  with  polemical 
divinity. 

It  appears  from  this,  whatever  sentiment  may  gain  or  lose 
by  it,  that  there  is  a  fearful  possibility  of  falling  atcay  from 
the  grace  of  God:  and  if  this  scripture  did  not  say  so,  there 
are  many  tfiat  do  say  so.  And  were  there  no  scripture  express 
on  this  subject,  the  nature  of  the  present  state  of  man,  which 
is  a  state  of  probation  or  trial,  must  necessarily  imply  it  Let 
him  who  most  assuredly  standeth,  take  heed  lest  he  fall. 

To  renew  them  again  unto  repentance]  As  repentance  is 
the  first  step  that  a  sinner  must  take,  in  order  to  return  la 
God,  and  as  sorrow  for  sin  must  be  useless  in  itself,  unless 
there  be  a  proper  sacrificial  oflTering,  these,  having  rejected 
the  only  available  Sacrifice,  their  repentance;  for  sin,  had  they 
any,  would  he  nugatory,  and  their  salvation  impossible  on  this 
simple  account ;  and  this  is  the  very  reason  wlrich  the  apostle 
immediately  subjoins  :— 

Seeing  they  crucify  to  themselves  the  Son  of  God]  They 
reject  Him  on  the  ground  that  He  was  an  impostor,  an(\  justly 
put  to  death.  And  thus  they  are  said  to  crucify  him  to  them- 
selves; tn  do  that  in  their  present  apostacy  which  the  Jews 
did  :  and  they  show  thereby,  that,  had  they  been  present  when 
He  was  crucified,  they  would  have  joined  with  His  murderers. 

And  jiut  Him  to  an  opcnuhanie.)  Yl^intSiiyjiani^irTai,  and 


7 Vi osc  who  parse  vc re 


CHAPTER  VI. 


/aitk  and  luvc  fhall  be  saved. 


u^iou  it,  a.nO  briiigeth  Ibitli  herbs  meet  for  tlieiii  •"  by  wlioiii  it 
13  dressed,  i  receivelh  blessing  from  God. 

8  '  But  ttiat  whicli  beiirelli  llioriis  and  briers  is  rejected,  and 
13  nigh  unto  cursing ;  whose  end  i6-  to  be  burned. 

9  Uul,  beloved,  we  are  persuaded  better  things  of  you,  and 
things  tliat  accompany  salvation,  itiough  we  thus  spealt. 

10  '  For  '  God  IS  not  unrigliteous  to  forget  "your  work  and 

p  Or,  for  — q  Psa.fS.lO.-r  Iss. 5,6.-3  ITov. 14.31.     Malt.in.tefcSS.lO.     John  l:<. 
SO.-t  Koin.3.1.  3Thoss  l.C.,;. 


have  made  Him  «  pii/jlic  example  ;  or,  crucifying  unto  them- 
selves,  and  making  the  >S'on  nf  God  a  public  example.  That 
is,  they  show  openly  that  (hey  judge  Jesus  Clirist  to  have  been 
worthy  of  the  death  which  He  siiflTered  ;  «ind  was  justly  made 
a  public  example  by  being  crucified.  This  shows  that  it  is 
Jinal  apostacy,  by  the  total  rejection  of  the  Gospel,  and  blas- 
phemy of  theKiviour  of  men,  that  the  aposUe  has  in  view. — 
See  the  note  introductory  to  ver.  4. 

7.  For  the  einth  trUich  drinAeth  in  t/ie  rain]  As  much  as  if 
He  had  said,  In  giving  up  sucli  iipo.states  as  utterly  incgrable, 
we  act  as  men  do  in  cuUiviitiuK  their  fields;  for,  as  the  ground 
which  drinketli  in  the  rain  by  which  the  providence  of  God 
waters  it,  brings  forth  fruit  to  compensiite  the  toil  of  the  tiller ; 
and  continues  to  bo  ciiUivatcd,  (Jod  granting  His  blessing  to 
Ifie  labours  of  the  husbandman: — So^ 

fi.  Tlial  irhich  licarelli  lliurna  und  hriers  is  rejected]  Tliat 
is,  the  land  whicli,  iiolwitlislunding  the  most  careful  cultiva- 
tion, receiving  also,  in  due  times,  the  early  and  latter  rain, 
|)roduccs  nothing  but  thorns  and  briers,  or  noxious  weeds  of 
different  kinds,  is  roje:;ted,  a^'tKijioi,  is  i;lven  up  as  uniin- 
proveable ;  its  Itriens,  iltorns,  and  lirushwomt  burnt  down, 
;und  then  left  to  be  jxiatiired  un  by  the  /leasls  (ftbejifld.  This 
seems  Is  l>e  the  custom  in  husbandry  to  which  thi-  apostle  al- 
ludes. The  nature  of  the  case  prevents  us  from  Supposing 
that  he  alludes  to  the  custom  of. pushing  and  burning,  in  or- 
der to  farther  fertilization.  This  practice  has  been  common 
from  very  early  times  : 

S(zpe  etiam  sti-riles  incendere  profuit  agros  ; 
Atque  levem  stipulani  crejiilantibus  urereflammis. 

ViRG.  Geor.  i.  v.  84. 
Long  practice  has  a  sure  improvement  found. 
With  kindled  fires  to  burn  the  barren  ground  : 
When  the  liglit  stubble  to  the  flames  resigned, 
Is  driven  along,  and  crackles  in  the  wind.  Urydk.-j. 

Hut  this,  I  say,  th<;  circumstances  of  the  case  prevent  us  from 
Giinposing  i.n  be  intended. 

IS  nigh  unto  cuTsiyig]  It  is  acknowledged,  almost  on  all 
hands,  that  this  epistle  was  written  before  the  destruction  of 
Jerusalem  by  the  Romans.  This  verse  is,  in  my  opinion,  a 
proof  of  it;  and  here  I  suppose  the  apostle  refers  to  that  ap- 
proaching destruction  ;  and  perhaps  he  has  this  all  along  in 
view,  but  speaks  of  it  cdcerlly,  that  lie  might  not  give  olTonce. 
There  is  a  good  sense  in  which  all  these  tilings  may  be  ap- 
plied to  the  Jews  at  large,  who  were  favoured  by  our  Lord's 
ministry  and  miracles.  They  were  enlightened  by  His  preach- 
ing ;  tasted  of  the  benefit^of  the  heavenly  gift,  the  Christian 
leligion  established  among  them  ;  saw  many  of  their  children 
iind  relatives  made  partakers  of  the  Holy  Ghost ;  tasted  the 
good  tcord  of  God,  by  the  fulfilment  of  the  jiromise  made  to 
Abraham;  and  saw  the  almighty  power  ol  God  e.xerted,  in 
working  a  great  variety  of  miracles.  Yet,  after  being  convin- 
ced that  never  inan  spake  as  this  mati,  and  that  none  couls  do 
those  miracles  whicli  He  did,  except  God  were  with  Him  ; 
after  having  followed  Him  in  thousands,  for  three  years,  while 
He  preached  to  them  the  Gospel  of  the  kingdom  of  God  ;  they 
fell  away  from  all  this,  crucified  Him,  who,  even  in  His  suf- 
ferings as  well  as  His  resurrection,  was  demonstrated,  by  mi- 
racles, to  be  the  Hon  of  God  ;  and  then,  to  vindicate  Uieir  un- 
panilleled  wickedness,  endeavoured  to  make  Him  a  public 
eramplr,  by  reproaches  and  blasphemies.  Therefore  Iheir 
state,  which  had  received  much  moral  cultivation,  from  Moses, 
the  prophets,  Christ,  and  His  apostles,  and  now  bore  nothing 
hut  the  most  vicious  fruits,  pride,  unbelief,  hardness  of  heart, 
contemiit  of  God's  word  and  ordinances,  blasphemy,  and  re- 
bellion, was  rejected,  reproliatcd  of  (iod  ;  was  vigh  unto 
cursing,  about  to  be  cast  off  from  the  Hivine  protectiim  ;  and 
their  city  and  temple  were  shortly  to  be  burnt  up  by  the  Ro- 
man armies.  Tims  the  apostle,  under  the  case  of  individual^!, 
points  out  the  deslniction  that  was  to  come  upon  this  people 
1)1  general,  and  which  actually  took  place  about  seven  years 
after  the  writing  of  this  epistle!  Ann  this  appears  to  be  the 
very  subject  which  the  apostle  has  in  view  in  the  parallel 
solemn  passages,  chap.  x.  26 — .'il.  and,  viewed  in  this  light, 
much  of  their  obscurity  and  difiiculty  vanishes  away. 

9.  But,  belored]  Here  he  softens  what  he  had  before  said  : 
having  given  then'  the  most  solemn  warning  against  aposUicy, 
he  now  encourages  them  to  persevere,  commends  the  good 
that  is  in  them,  and  excites  them  to  watchfulness  and  activity. 
Better  things  of  you]  Than  that  you  sliall  resemble  that 
unfruitful  ground,' thul  can  be  imiiroved  by  no  tillage,  and 
is  thrown  into  iraste,  and  is  fit  only  for  the  beasts  of  the  forest 
to  roam  in. 

Things  that  accompany  sufvalion]  Ta  c\nii£ta  aMrnpini, 
things  that  are  suitable  to  a  stole  of  salration  ;  you  give 
proofs  still  that  you  have  not,  whatever  others  have  done,  dr- 
parte.d  from  the  living  God.  Several  of  your  brethren  have 
already  upostntized  ;  and  the  whole  nation  is  in  a  slate  of  re- 
bellion against  God  ;  and,  in  consequence  of  their  final  r^-jcc- 


labour  of  love,  which  ye  have  showed  toward  his  name,  in 
tliut  ye  have  »  ministered  to  the  saints,  and  do  minister. 

11  .\nd  we  desire  »  that  every  one  of  you  do  show  the  same 
diligence  "to  tlie  full  assurance  of  hope  unto  tlie  end  : 

1'.^  That  ye  be  not  slollilul,  but  followers  ol  them  who  tlirougli 
faith  and  jJatience  >'  inherit  the  promises. 


tion  of  Christ  and  his  Gospel,  are  about  to  be  finally  rejected 
by  God.  'I'Uey  must  meet  with  de-ttruction;  they  have  the 
things  that  are  suitable  to,  and  indicuticc  of,  a  state  of  repro- 
bation ;  tlie  wrath  of  God  will  come  upon  tlicm  to  the  utter- 
niosl :  but  while  they  m*icl\w\l\\  distrnctinn,  you  shall  meet 
with  salvation.  It  is  worthy  of  remark,  that  no  genuine 
Christian  perished  in  tlie  destruction  of  Jeriisrdein  ;  Ihey  all, 
previous  to  the  siege  by  Titus,  escaiied  to  I'ella,  in  Colosyria  : 
and  it  is  remarkable  that  not  one  Jetr  escaped  !  all  either  fell 
by  tin-  sicord,  perished  by  famine,  or  were  hd  into  cai>tii:ity  > 
.'Vccording  to  their. own  imprecalion,  His  blood  be  iipim  us 
and  our  children!  C.ad  visited  aiul  avenged  the  innocent 
Idood  of  (Christ  upon  tliem  and  npon  their  piisterity,  aiid  they 
continue  to  be  monuments  of  His  displeasure  to  the  present 
day. 

10.  God  is  not  unrighteous]  God  is  only  bou-i,d  (o  men  by 
His  own  y);-«/Hi.ve  .•  this  promise  he  is  not  obliged  to  make; 
hut,  wlien  once  made.  His  righteousness  o{  justice  requires 
Him  to  keep  it :  therefore,  whatever  He  has  promised,  I'e  will 
cert/iinly  perform.  Hut  He  has  promi.sed  to  reward  eviu-y 
good  work  and  labour  of  lore,  and  He  will  surely  rewai  j 
yours  :  God's  promise  is  (lod's  delit. 

Kvery  good  work  must  spring  (rimi  faith  in  the  name,  being, 
and  goodness,  of  God  :  and  every  woi'  k  tliat  is  truly  good  must 
liave  lore  for  its  motive,  as  it  has  (iod  for  its  end. 

The  word  t«d  kott'iv,  laJioar,  prefixed  to  lore,  is  wanting  \n 
almost  every  M.S.  and  Version  of  importance.  Griesbach  has* 
lelt  it  out  of  the  text. 

Ministered  to  the  saints]  Have  contributed  to  the  suiiport 
and  comfort  of  tlie  poor  Christians  who  were  sulliriiig  per- 
secution in  Judea.  As  they  hud  tluis  miiii.^terid,  and  wen*. 
still  ministering,  they  ?ave  lull  proof  that  they  had  a  common 
cause  with  the  otheis;  and  this  wa.s  one  of  the  tilings  that 
proveil  them  to  he  in  a  stale  uf  salvation. 

11.  M'e  desire]  Eiri0ii/iou//ti/,  we  earnestly  xriish  that  each 
person  among  you  may  continue,  cvieiKinxtOai,  to  nianijest. 
e.rhibit  td  full  view,  the  same  diligence.  There  might  be  rea- 
son to  suspect  that  some,  througli_/V«c  of  man,  miglit  not  wish 
the  good  tiiey  did  to  be  seen,  lest  they  also  should  suller  per- 
secution. This  would  not  comport  with  the  geiiurous  noble 
spirit  of  tlie  fJospil  :  the  man  who  is  afraid  to  let  his  decided 
attachment  to  God  be  known,  is  not  far  from  backslidiiig.  lie. 
who  is  more  afraid  of  man  than  he  i.«  of  Gnd  Almighty,  can 
have  very  little  religion.  As  the  church  of  Christ  ret'iuirert 
all  those  who  in  these  tiiws  embi-iccd  the  G.ospel,  to  be  jnib- 
licly  baptized,  those  who  submitted  to  this  rite  gave  lull  proof 
thai  they  were  thoroughly  convinced  of  the  truths  of  (;iuis- 
tianily  ;  and  Ihey  gave  this  as  a  public  jilcdge  that  they  would 
be  faithful. 

'J'he  same  diligence]  They  had  an  active  faith,  and  a  la- 
bouring lore;  and  the  apostle  wishes  them  to  persevere  iii 
both.  They  were  diligent,  very  diligent;  and  he  desires  thcni 
to  continue  so. 

I'o  the  fill  assurance  of  hope]  Hc'i?  rriv  tiX  >j/)o0-'/)((ii' rijv 
iKniin^.  "  The  full  aJisurance  of  faith,"  says  Mr.  Wesley,  "  re- 
lates to  present  pardon  ;  iho  full  assurance  of  hope, Xo  future. 
glory:  the  former  is  the  highest  degree  of  hivine  evidence 
that  God  is  reconciled  to  me  in  the  Son  of  His  Inve  ;  the  latter 
is  the  same  degree  of  Hi  tine  eridrnce  wioiiglit  in  tiie  soul  by 
the  flame  immediate  inspiration  of  the  Holy  Ghost,  of  jierse- 
vering  grace,  and  of  eternal  glory.  So  much  and  no  more,  as 
_/tJ!7/j  every  moment /'e/(uW.^'  with  open  fare  ;  so  much  licies  hope 
see  to  all  eternity.  Ihit  tliisassuranre  of  failh  and  hope  is  not 
an  opinion,  not  a  hare  construction  of  Scriptures  ;  but  is  given 
immediately  by  tlie  power  of  tlie>loly  (^liost;  and  what  none 
can  have  for  another,  but  for  himself  only."' 

We  must  not  misapprehrnd  these  excellent  sayings  of  thi.-J 
eminent  man  :  1.  The  pei-son  who  has  this  full  assurance  of 
hope,  is  he,  who  not  only  knows  and  feils  that  his  iins  are 
forgiven  through  Christ  Jesus;  but  also  that  his  heart  is  pu- 
rified from  all  unrighteousness,  that  the  whole  body  of  sin 
and  death  is  destroyed,  and  that  he  is  fully  made  a  partaker  of 
the  Divine  nature.  .\s,  without  holiness,  complete  entire  ho- 
liness, no  man  can  see  God;  so,  withcnit  this,  none  can  scrip- 
tiirally  or  rationally  hope  for  eternal  glory  :  it  being  a  contra- 
diction to  profess  to  have  the  full  assurance  of  hope,  to  enjoy  a 
state  and  place  for  which  the  soul  is  conscious  it  is  not  pre- 
pared. "2.  -Ml  that  is  said  here  must  be  understood  as  still  im- 
plying the  absolute  necessity  of  continuing  in  the  some  de- 
g>ce  of  grace,  from  which  this  full  assurance  of  hope  is  deri- 
ved. Tills  full  assurance,  therefore,  does  not  imply,  that  the 
man  iri7/  absolutely  pers'reie  to  the  end;  but  thrit  if  hedi» 
persevere  in  this  same  grace,  he  shall  infallibly  have  an  eter- 
nal glory  There  is  no  unconditional  perseverance  in  the 
Scripture;  nor  can  there  be  such  in  a  .slate  o(probr>.t>nn. 

12.  That  ye  be  not  slothfv  ]  This  shows  how  the  full  as- 
siiraiice  of  hope  is  to  be  repubiled  and  inaintaiiied  They  ;nnU 
he  dilistnt:  slotlifnlncEs  will  dipmc  them  both  of  hope  \jii 

371 


'Pkc  promise  to  Abraham 


HEBREWS. 


vas  covjirmed  by  ail  oaffi. 


i'3  For  when  God  made  promise  to  Abraliani,  because  he 
could  swear  by  no  greater,  ^  he  sware  by  himself, 

14  Saying,  Surely  blessing  I  will  bless  thee,  and  multiplying 
1  will  multiply  thee. 

15  And  so,  after  he  ^ad  patiently  endured,  he  obtained  the 
promise. 

16  For  men  verily  swear  by  the  greater:  and  "an  oath  for 
confirmation  fs  to  them  an  end  of  all  strife. 

17  Wherein  God,  willing  raoi-e  abundantly  to  show  unto  bthe 

-a  Exod.ffi.U.— b  Chap.U.!).— c  Rom.ll. 

faith.  That  faith  which  worketh  by  love  will  maintain  hope 
in  its  full  and  due  exercise. 

Folloiaers  of  them]    Mi/iriTai  6c KkrtpovofinvvTMv  ra; 

rn-aj'j'rXiaf  7Viat  yc  be  mimics,  or  imitators  nf  t/iem  who  are 
inheriting  fhe  promises.  And  they  inherited  tliese  promises 
hy  faitli  in  Him  who  is  invisible,  and  whom  they  knew  could 
not  lie;  and  they  patiently  endured,  throng'h  difRcuUie.<)  and 
adversities  of  every  kind,  and  persevered  unto  death.  "Tlie 
pron'iiscs  made  to-  Abraham  and  to  his  seed,  were — 1.  That 
Abraham  should  have  a  numerous  seed  by  faith,  as  weffas 
by  natural  descent.  2.  That  God  would  be  a  God  to  him  and 
to  his  seed  in  tlieir  generations,  by  being  tlie  Object  of  their 
worship,  and' their  Protector.  3.  That  he  would  give  them  tlic 
po.ssession  of  Canaan.  4.  That  he  would  ble.ss  all  the  nations 
of  the  earth  in  him.  6.  That  He  would  thus  bless  the  nations 
through  Christ,  Abraham's  seed.  G.  That  through  Christ,  like- 
wise. He  would  bleas  the  nations  with  the  Gospel  revelafion. 
Fo\ir  of  these  promises  the  believing  Gentiles  were  inheriting 
at  the  time  the  apostle  wrote  this  letter.  1.  Tliey  were  be- 
come Abraham's  seed  by  faith.  2.  God  was  become  the  Object 
of  their  worship  and  their  Protector.  3.  They  were  enjoying 
the  knowledge  of  God  in  tlieGospel  church,  and  the  giftsof  tlie 
Spirit.  Gal.  lii.  4.  All  these  blessings  were  bestowed  upon 
them  through  Christ.  By  observing  that  the  believing  Gen- 
tiles were  actually  inheriting  the  promises;  i.  e.  the  four  pro- 
mised blessings  above-mentioned,  the  apostle  appealed  to  an 
undeniable  fact,  in  proof  that  the  believing  Gentiles,  equally 
■with  the  believing  Jews,  were  heirs  of  the  promises  made  to 
Abraham  and  his  seed." — See  Br.  Macknighl.  The  promises 
may  be  considered  as  referring  to  the  rest  of  faith  here,  and 
the  rest  of  glory  hereafter. 

13.  When  Guii  made  promise  to  Abraham.]  The  promise 
referred  to  is  that  made  to  Abraham  when  he  had  offered  his 
son  Isaac  on  the  altar.  Gen.  xxii.  Ifi,  17,  IS.  "  l!y  myself  have 
1  sworn,  saitli  the  Lord,  for,  because  thou  hast  done  this  thing, 
and  liast  not  withfield  thy  son,  thy  ojily  son  ;  that  in  blessing, 
I  will  bless  thee  ;  and  in  multiplying,  1  will  multiply  thy  seeit, 
as  the  slars  of  the  heaven,  and  as  Die  sand  which  is  upon  the 
sea- shore  ;  arid  thy  seed  shall  possess  the  gate  of  Ills  enemies  ; 
and  in  thy  seed  shall  the  nations  of  the  earth  be  blessed."  Of 
this  promise,  the  apostle  only  quotes  a  part,  as  is  generally  the 
case,  because  he  knew  that  his  readers  were  well  acquainted 
with  the  Scriptures  of  the  Old  Testament,  and  particularly  with 
the  law. 

lie  sicare  by  himself .]  He  pledged  His  Eternal  power  and 
Godhead  for  the  fulfilment  of  the  promise;  there  was  no  be- 
ing superior  to  Himself,  to  whom  He  conld  make  appeal,  or  by 
whom  He  could  be  bound;  therefore.  He  appeals  to,  and 
pledges  His  immutable  tnith  and  Godhead. 

14.  Saying,  Surely  blessing  1  will  bless  thee]  I  will  con- 
tinue to  bless  thee. 

Miiltiplyiiig  I  iBill  multiply  thee]  I  will  continue  to  in- 
crease thy  posterity.  In  the  most  literal  manner  God  conti- 
nues to  fulfil  this  promise  :  genuine  Christians  are  Abraham's 
seed,_and  God  is  increasing  their  number  daily. — See  the  notes 
on  Gen.  xxli.  12 — 18.  and  xxiil.  I. 

15.  He  obtained  the  promise]  Isaac  was  supernaturally 
born  ;  and  in  his  birtli  God  began  to  fulfil  the  promise  :  while 
he  lived,  he  saw  a  provision  made  for  the  multlphcation  of  his 
Beed  ;  and,  having  continued  steadfast  in  the  faith,  he  received 
the  end  of  all  tile  promises,  in  the  enjoyment  of  an  eternal 
glory.  And  the  inference  from  this- is,  if  we  believe,  and  prove 
faithful  unto  death,  we  shall  also  inherit  the  promises  ;  and 
this  Is  what  Is  Implied  in  the  apostle's  exhortation  ver.  12.  Be 
not  slothful,  but  followers  of  them,  &c. 

IG.  Men  verily  swear  by  t/ie  greater]  One  who  has  greater 
nuthority ;  whocan  take  cognizance  of  the  obligation,  and  pu- 
nish the  breach  of  It. 

An  oath  for  confirmation']  "  This  observation  teaches  us," 
Bays  Dr.  IVfacknlght,  "that  both  promissory  oaths  concerning 
things  lawful  and  in  our  power,  and  oaths  for  the  coulirmatlon 
of  things  doubtful,  when  required  by  proper  authority,  and 
taken  religiously,  are  allowable  imder  the  Gospel." 

17.  The  heirs  cf  promise.]  All  the  believing  posterity  of 
Abraham,  and  the  nations  of  the  earth,  or  Gentiles  in  general. 

7'he  immutability  of  his  counsel]  His  unchang'eable  pur- 
pose to  call  the  Gentiles  to  salvation  by  Jesus  Christ;  to  justify 
every  penitent  by  faith  ;  to  accept  faith  in  Cln-ist,  in  place  of 
personal  righteousness;  and,  finally,  to  bring  every  perseve- 
ring believer,  whether  Jew  or  Gentile,  to  eternal  glory. 

18.  That  by  two  immutable  things]  The  promise  and  oath 
of  God  ;  the  promise  pledged  His  faithfulness  and  justice ;  the 
oath,  all  the  infinite  perfections  of  His  Godhead  ;  for  He  sware 
by  Himself  There  is  a  good  saying  in  Bcrncoth,  on  Exod. 
.xxxll.  13.  fol.  32.  Remember  Abraham,  Isaac,  and  Israel, 
Thy  servants,  to  wlioin  TImu  swearcdst  by  Tliinc  oicn  self. 

372 


heirs  of  promise 'the  immutability  of  his  counsel,  liconfirnjedl 
it  by  an  oath  : 

18  That  by  two  immutable  things,  in  which  it  was  impossible 
for  God  to  lie,  we  might  have  a  strong  consolation,  who  have 
lied  for  refuge  to  lay  hold  upon  the  hope  ''  set  before  us : 

19  Which  liope  we  have  as  an  anchor  of  the  soul,  both  sure 
and  steadfast,  f  and  which  entereth  into  that  within  the  veil}' 

20  sw'hither  the  forerunner  is  for  us  entere^t,  even  Jesus, 
1=  made  an  high  priest  for  ever  after  the  order  of  Melchisedec. 


"What  is  the  meaning  of  by  Thine  own  self!  Rab.  Eleazar 
answered,  Thus  said  Moses  to  fhe  holy  blesspd  God,  Lord  of 
all  the  World,  If  thou  hadst  sworn  to  them  by  the  heavens  aiKV' 
the  earth,  tlien  1  should  have  said.  As  the  heavens  and  the 
earth  shall  pa.ss  away,  so  may  Thy  oath  pass  away.  But  now 
Thou  hast  svyorn  unto  them  by  Thy  great  name,  which  livethr- 
and  which  endurelh  for  ever,  and  foi-  ever  and  ever :  therefore 
Thy  oath  shall  endure  for  ever,  and  for  ever  and  ever." 

This  is  a  good  thought:  if  (Jod  had  sworn  by  any  tiling 
finite,  that  tiling  might  fail,  and  then  the  obligation  was  at  an 
end; — but  He  l/as  sworn  by  what  is  infinifc,  and  cannt>t  fall;- 
tlierefore  His  oath  ia  of  eternal  obligation. 

We  migltt  hare  a  strong  consolation]  There  appears  to  be 
an  allusion  here  to  the  cities  of  refuge,  and' to  the  persons  who 
lied  to  them  for  safety.  As  the  person  who  killed  his  neigh- 
hour  unawares  was  sure,  if  he  gained  the  city  of  refuge,  he 
should  be  safe,  and  had  strong  consolation  in  the  hope  that  ho 
should  reach  if;  tills  hope  animated  him  in  his  race  to  the 
city;  he  ran,  he  fled,  knowing  that  though  in  danger  the  most 
imminent  of  losing  his  life,  yet,  as  he  was  no^,?  acting  accord- 
ing to  an  ordinance  of  God;  he  was  cei  Cain  of  safety  provided 
he  got  to  the  place. 

It  is  easy  to  apply  tliis  to  the  case  of  a  truly  penitent  sinner. 
Thou  hast  sinned  against  God,  and  against  thy  own  life  !  Tlie 
avenger  of  blood  Is  at  thy  heels  !  Jesus  hatli  shed  His  blood 
for  thee;  He  Is  thy  Intercessor  before  the  Throne;  flee  to 
Him  !  Lay  hold  on  the  hope  of  eternal  life  which  is  ofl'ered  unto 
thee  in  the  Gospel  f  Delby  not'  one  moment !  thou  art  neve# 
safe  till  thou  hast  redemption  in  His  blood !  God  invites  thee  ! 
Jesus  spreads  His  hands  to  receive  thee !  God  hath  sworn 
thatHe  willeth  not  the  death  of  a  sinner;  ilien,  He  cannot' will 
thy  dieath  :  take  God's  oath,  take  His  promise,  credit  what  He 
hatli  spoken  and  sworn  !  Take  encouragement !  Believe  on 
the  Son  of  God  >  and  thou  shalt  not  perish,  but  have  ever- 
lasting life  1 

19.  \V}iich  hope  we  havi  as  on  anchor]  The  apostle  Iierff 
changes  tlie  allusion  :  he  represents  the  state  of  lliC  followers 
of  (Jod  In  this  lower  world,  as  resembling  that  pf  a  vessel  stri- 
ving to  perform  her  voyage  througli  a  troublesome,  tempestu- 
ous, dangerous  sea.  At  last  she  gels  near  the  port;  but  the 
tempest  continues,  the  water  Is  shallow,  broken,  and  danger- 
ous, and  she  cannot  get  in  :  in  order  to  prevent  her  being  dri- 
ven to  sea  again,  she  heaves  out  her  sheet  anchor,  whicli  she 
has  been  able  to  get  within  the  pier  head,  by  means  of  her 
boat,  though  she  could  not  herself  get  in ;  then,  swinging  al 
the  length  of  her  cable,  she  rides  out  the  storm  in  confidence, 
knowing  that  her  anchor  is  sound,  the  ground  good  in  which 
it  is  fastened,  and  the  cable  strong.  Tliough  agitated,  she  is 
safe  ;  though  buffeted  by  wind  and  tide,  she  docs  not  drive :  by 
and  by  the  storm  ceases,  the  tide  flows  in,  her  saii'ors  take  to' 
the  capstan,  wear  the  ship  against  tiie  anchor,  wliicii  still  keeps 
its  bite  or  hold,  and  she  gets  safely  into  port. — See  on  ver.  21). 

The  comparison  of  hope  to  an  anchor  is  frequent  among  the 
ancient  heathen  writers  ;  who  supposed  it  to  be  as  necessary 
to  the  support  of  roan  in  adversity,  as  the  anchor  is  to  the 
safety  of  the  ship  when  about  to  he  driven  on  a  lee  shore  by  a 
storm.  "  To  ground  hope  ona  false  supposition,"says  Socrates, 
"is  like  trusting  to  a  weak  anchor." — H^  said  farther,  ovre 
vavv  rf  £i/Of  ayKvpiov,  ovre  0iov  ck ixiag  tXriihs  bpixi^EOv  ;  a  ship 
ougVit  not  to  trust  to  one  anchor,  nor  life  to  one  hope.  Slob. 
Serm.  109. 

The  hope  of  eternal  life  is  here  represented  as  the  soul's  an- 
chor :  the  world  Is  the  boisterous,  dangerous  sea ;  the  Chris- 
tian course,  the  voyage;  the  ^jo;7,  everlasting /"e/i'f/?j/;  anj 
the  veil,  or  inner  road,  the  royal  dock  in  wliicli  that  anchor 
was  cast.  The  storms^  of  life  continue  but  a  short  time  ;  the 
anchor  hope,  if  fixed  by  faith  in  the  eternal  world,  will  Infal- 
libly prevent  all  shipwreck;  the  soul  may  be  strongly  tossed 
by  various  temptations,  but  will  not  drive,  because  the  anchor 
is  in  S2ire  gi-ound,  and  itself  is  steadfast;  it  does  not  drag, 
and'  it  does  not  break  :  faith,  like  the  cable,  is  the  connecting 
medium  between  the  ship  and'  the  ajichor,  or  the  soul  and  its 
hope  of  heaven:  faith  sees  the  haven,  hope  desires  and  antici- 
pates the  rest;  faith  works  and  hope  holds  f'lst ;  and  shortly, 
the  soul  enters  into  the  haven  of  eternal  repose. 

20.  W/iither  the  forerunner]  The  word  TTpudpofio^,  prodro- 
7>ios,  does  not  merely  signify  one  that  g-oes  or  runs  before  &no- 
thcr,  but  also  one  who  shows  the  way ;  he  tcho  first  does  a  par- 
ticular thing  ;  also  ihefirstfruits.  So  in  the  Sejduagint,  Isa. 
xxvlii.  4.  TTpo^poiJios  <TVKOv  signifies  Ihc  first  frziits  of  the  fig 
tree,  or  \he  first  ripe  figs. 

To  this  meaning  of  the  word  Pliny  refers.  Hist.  Xai.  li'b. 
xvi.  c,.  26,  Ficus  et  prtrccccs  iiahel,  quas  Alhenis  prodkomos, 
iirpoffiojioi')  vacant. — "The  fig-tree  produces  some  tigs  whicli 
are  ripe  before  the  rest ;  and  these  are  called  by  the  Athenians 
])rodro>nos,  forerunners."    The  word    is  interpreted  iu  the 


Abraham  gives  tithes  to 


CHAPTER  VII. 


•eaine  way  by  Hcsychius :  il  occurs  in  no  other  part  of  the  N<:w 
Ttslament,  but  may  be  found  in  Wisdom,  chap.  xii.  8.  and  in 
Isa.  xxviii.  4.  quoted  above  from  the  Suptuagiut.  From  tliis 
\vc  may  at  once  perceive  the  meaning  of  the  plirase:  Jesus  is 
the  first-fruits  of  human  nature  that  has  entered  into  the 
heavenly  liingdom  ;  tlic  first  Imman  body  that  was  ripe  for 
glory,  atid  ripe  long  before  the  rest  rf  the  children  who  are 
partakers  of  llesli  an  J  blood.  And  lie  its  entered/or  us,  as  llie 
lirst-fruits  of  all  who  have  found  redemption  in  His  blood. — 
Compare  John  xiv.  2.  1  Cor.  xv.  20,  23.  and  the  notes  tlierc. 

The  metaphorical  allusion  is  to  the  person  who  carries  the 
anchor  witliin  the  pier  head,  because  there  is  not  yet  water 
suflicient  to  carry  the  sliij)  in;  and  to  this  I  have  already  re- 
ferred. 

After  the  order  of  Melcliisedcc]  After  a  long  digression 
Ihe  apostle  resumes  his  explanation  of  Psa.  ex.  4.  which  he 
had  produced,  chap.  v.  6,  10.  in  orderto  prove  the  permanency 
of  the  High-priesthood  of  Christ 


Mdchiscdec,  king  nf  Saicm. 

1.  We  have  in  this  chapter  a  very  solemn  warning  against 
backsliiling  amX  apostacy ;  and  that  negligence  and  sloth 
which  are  their  forerunners.  A  man  canuol  l)C  careless  about 
tJod  and  heaven,  till  he  has  lost  Ids  relish  for  sacred  things: 
and  this  relislihe  caimot  lose  while  he  isdiligentand  faithful. 
The  slightest  departure  from  truth,  and  purity  may  ultimate- 
ly lead  to  a  denying,  and  even  reviling,  of  the  Lord  who 
bought  him. 

2.  livery  obedient  believer  in  Christ  Jesus  has  both  the  oath 
and  promise  of  God  that  lie  will  make  all  grace  abound  to- 
wards him  ;  for,  in  blessing  Ood  will  bless  him  :  he  may  be 
greatly  iigitated  and  distressed,  but  while  he  continues  in  the 
obedience  of  faith,  ho  will  ride  out  the  storm.  His  anchor  is 
wittiin  Ihe  veil,  wliile  his  heart  is  right  witli  Cod.  Jesus  is 
gone  before  to  prepare  a  place  for  him  ;  and  where  the  first- 
fruits  are,  there  will  soon  be  the  whole  lump.  He  who  perse- 
veres unto  death,  shall  as  surely  see  God  as  Jesus  Christ  now 
does.     God's  oath  and  promise  cannot  fail. 


CHAPTER  Vir. 

Concerning  the  greatness  of  Mclchisedec,  after  tphnse  order  Christ  is  a  High-priest,  1 — 4.  7%e  Levites  had  mithority  to 
take  tithes  of  the  people  ;  yet  Ahraham,  their  representative,  paid  tithes  to  Melchisedec,  5 — 10.  Perfection  cannot  come  by 
the  Mosaic  late  ;  else  there  could  he  no  need  for  another  Priest,  after  the  order  of  Melchisedec,  according  to  the  prediction 
of  Darid,  in  Psalm  ex.  xrliich  Priest  is  sprung  from  a  tribe  to  irhich  the  Priesthood,  acrurUing  to  the  law,  did  not  apjier- 
tain  ;  but  Ihe  Christ  is  a  Priest  for  ever,  not  according  to  tlie  laic,  but  after  the  poorer  of  an  endless  life,  II  — 17.  7'he  lair, 
therefore,  is  disannulled,  hecause  nf  its  unprofitableness  and  imperfection  ;  and  Christ  has  an  n  nchangeahle  Priesthood, 
18 — 2-1.  Ife  is  therefore  able  always  to  save  them  that  coine  unto  Hiin,  being  in  every  respect  a  suitable  Saviour ;  and  He 
has  offered  up  Himself  for  the  sins  of  the  people,  25 — 27.  The  laid  makes  those  priests  who  have- infirmity  ;  but  He  iclut 
is  consecrated  by  the  oath  is  2}eifect,  and  endures  for  ever,  28.  [A.  M.  cir.  4007.  A.  1).  cir.  63.  An.  Olymp.  cir.  CCX.3. 
A.  K.  C.  cir.Slfi.] 

I^T^OR  this  "  Alelchisedec,  king  of  Salem,  jiriest  of  the.most 
high  God,  who  met  Abraliaui  returning  from  the  slaughter 
uf  the  kings,  and  blessed  him  ; 
2  To  wliom  also  Abraham  gave  a  tentli  part  of  all ;  first  bein 


i>y  interpretation  King  of  righteousness,  and  after  that  also 
King  of  balem,  which  is,  King  ol  peace; 


-b  Or.  without  peHi; 


NOTES. — Vei-se  1.  For  this  Melchisedec,  king  of  Salem] 
Hee  the  whole  of  this  history  largely  explaineil  in  the  notes  on 
<;en.  xiv.  IS,  &c.  and  the  concluding  observations  at  the  end 
of  that  chapter. 

The  name  Melchisedec,  p"ix  "'s'jD,  is  thus  expounded  in 
Pereshith  Rahba,  sec.  43.  fol.  42.  lOtt'V  riN  p•'^xa  mitsadic  et 
Yoshebaiv,  "  The  Justifier  of  those  who  dwell  in  Him;"  and 
this  is  sufncienlly  true  of  Christ,  but  false  of  Jerusalem,  to 
which  the  rabbins  apply  it;  who  slate  that  it  was  originally 
tailed  'J'sedek,  and  that  it  justified  its  inhabitants. 

Salem  is  generally  understood  to  be  Jerusalem  :  hut  some 
think  that  it  was  that  city  of  Shechem  mentioned  Josh.  iii. 
23.  St.  Jeroni  was  of  this  opinion. 

2.  Gave  a  tenth  part  nf  all]  It  was  an  ancient  custom 
iimongall  the  nations  of  Ihe  earth,  tocoiisecratea  partor  tenth 
of  the  spoils  taken  in  war  to  the  objects  of  their  worship.  Ma- 
ny examples  of  this  kiiul  occur.  This,  however,  was  not  ac- 
rurding  to  any  provision  in  law,  but  merely  ad  libitum,  and 
iis  an  eucharistic  olferhig  to  those  to  whom  they  imagined  they 
owed  the  vicloiy.  Ihit  neitlier  Abraham'.*!  decimation,  nor 
theii-s,  had  any  thing  to  do  either  with  tithes  as  prescribed  un- 
der the  Mosaic  dispensation,  or  as  ctempf/ under  the  Christian. 

3.  Withoutfather,  without  mother]  The  o\)ject  of  the  apos- 
tle, in  thus  proilucing  tlie  example  of  Melchisedec,  was  to 
show — 1.  That  Jesus  was  the  Person  propliesied  of  in  the 
cxth  Psalm;  which  Psalm  the  Jews  uniformly  understood  as 
j)redicting  the  Messiah.  2.  To  answer  the  objections  of  the 
Jews  against  the  legitimacv  of  the  Priesthood  of  Christ,  taken 
from  the  stock  from  which  He  proceeded.  The  olijection  is 
this: — if  the  Messiah  is  to  be  a  true  priest,  he  must  come  from 
a  legitimate  stork,  as  all  the  priests  under  the  law  have  regu- 
larly done  ;  otherwise  we  cannot  acknowledge  him  to  be  a 
priest.  Hut  .lesusof  Nazareth  has  not  proceeded  from  such 
a  slock;  therefore  we  cannot  acknowledge  him  for  a  priest, 
the  antitype  of  Aaron.  To  this  objection  the  apostle  answers, 
th.at  it  was  not  necessary  for  the  priest  to  come  from  a  parti- 
cular stock;  for  Melchisedec  was  a  priest  of  the  Most  High 
God,  and  yet  was  not  of  the  stock,  either  of  Abraham  or  Aaron, 
but  a  Canaanite.  It  is  well  known  that  the  ancient  Hebrews 
were  exceedingly  scrupulous  in  choosing  their  high-priest: 
partly  by  Divine  couunand,  and  partly  from  the  tradition  of 
llieir  ancestors,  who  always  considered  ihis  ofllce  to  he  of  the 
liighest  dignity.  1.  God  had  commanded.  Lev.  xxi.  10.  that 
the  high-priest  should  be  chosen  from  among  thei<  brethren  ; 
i.  e.  from  the  family  of  Aaron.  2.  That  he  should  marry  a 
virgin.  3.  He  must  not  marry  a  widow.  4.  Nor  a  divorced 
person.  5.  Nor  a  harlot.  6.  Nor  one  of  another  nation.  He 
who  was  found  to  have  acted  contrary  to  these  requisitions, 
was,  jure  Divirw,  excluded  from  the  pontificate.  On  the  con- 
trary, it  was  necessary  that  he  who  desired  this  honour  should 
be  able  to  prove  his  descent  from  Ihe  family  of  Aaron  ;  and  if 
he  couhl  not,  though  even  in  the  priesthooil,  he  was  cast  out, 
as  we  find  from  Ezra  ii.  62.  and  Nehem.  vii.  63. 

To  these  Divine  ordinances  the  Jews  have  added,  I.  That  no 
proselyte  could  he  a  priest;  2.  Nora  slave;  3.  Nor  abastaid ; 
4.  Nor  the  son  of  a  Ncthinim  :  5.  Nor  one  whase  fatlier  cxer- 
eised  any  base  trade.  And  that  they  might  be  well  a.ssured  of 
all  thi.s,  they  took  the  utmost  care  to  preserve  their  gcnealo 


3  Without  father,  without  mother,  ••  without  descent,  '  having 
neither  begiimingof  days,  nor  end  of  life  ;  but  made  like  unto 
the  Son  of  God  ;  abidcth  a  priest  continually. 

4  Now  consider  liow  great  this  man  icas,  <i  unto  whom  even 
the  patriarch  Abraham  gave  the  tenth  of  the  spoils. 

5  And  verily  '  they  that  are  of  the  sons  of  Levi,  ^vho  receive 

Ncli.T.tJl.   Luke  l.:?4.&3.23.-(lGcn.l!.IS— 2n.-e  Niim.iaSI,  36. 

gies,  which  were  regularly  kept  in  the  archives  of  the  tern 
pie.  When  any  person  aspired  to  the  sacerdotal  function,  his 
genealogical  table  was  carefully  inspected  ;  and  if  any  of  the 
above  blemishes  was  found  in  him,  he  was  rejected. 

He  who  could  not  support  his  pretensions  by  just  genealogi- 
cal evidences,  was  said  l)y  tlie  Jews  (o  be  withoutfather.  Thus 
in  Bereshilh  Jlabba,  sect.  18.  fol.  IS.  on  these  words,  for  this 
cause  shall  a  man  leave  father  and  mother — It  is  said,  if  a 
proselyte  to  the  Jewish  religion  have  married  his  own  sister, 
whether  by  the  same  father  or  by  the  same  mother,  they  cast 
her  out,  according  to  Rabbi  Meir.  But  the  wise  men  say,  if 
she  be  of  the  same  mother,  they  cast  her  out;  but,  if  of  the 
same  father,  they  retain  her,  '>iiS  -N  pNlt*  shein  ablagoi,  "for 
a  Gentile  has  no  father ;"  i.  e.  hisfalheris  not  reckoned  in  the 
.Tewish  genealogies.  In  this  way  both  Christ  and  Melchisedec 
were  icithoul  father  atnl  without  mother  ;  i.  e.  were  not  de- 
scended from  liio  original  Jewish  sacerdotal  stock.  Vet  Mel- 
chisedec, wlio  was  a  Canaanite,  was  a  priest  of  the  Most  High 
God.  Tills  sense  Suidas  confirms  luuler  tlie  word  Melchise- 
dec, where,  after  having  stated  that,  having  reigned  in  Salem 
1 13  years,  ho  died  a  righteous  man  and  a  bachelor,  \ytvca\o- 
yiTOi  etpriTiu,  napa  to  jtrj  virapxf"  '"  ^o"  ovepf/aTOf  Affpaa^ 
nAws  eivat  <\c  Savaviov  to  ycvo;,  Kai  ck  tov  t.TrnpuTOv  OTTopai  bp- 
fiMiievov,  (vv;r  nvh  ycveaXoytai  ijJicjto,  he  adds,  "He  is,  there- 
ton^,  said  to  be  irithout  descent  or  genealogy,  because  he  was 
not  of  the  seed  of  Abraham,  b\it  of  Canaanitish  origin,  and 
sprung  from  an  accursed  seed  ;  therefore  he  is  without  the 
lionour  of  a  genealogy."  And  he  fartheradds,  "That,  because 
it  would  have  been  highly  improper  for  him,  who  was  the 
most  rigliteous  of  men,  to  be  joined  in  alhnity  to  the  mo.st  lui- 
rigliteous  of  nations,  he  is  said  lo  be  a-nctTopa  Kai  a/irjropa, 
icilhout  father  and  without  another."  This  sort  of  phraseo- 
logy was  not  uncommon,  when  the  genealogy  of  a  person  was 
unknown  or  obscure:  so  Seneca,  in  his  lOSth  epistle,  speak- 
ing of  some  of  the  Roman  kings,  says,  /)e  Serrii  niatre  dubi- 
taiur  ;  And  pater  nullns  dicitur.  "Of  the  mother  of  Ser- 
viiis  Tulliiis  there  are  doubts;  and  Anciis  Marcus  is  said  to 
■have  no  father."  This  only  signifies,  tiiat  the  parents  were 
eitherunknown  or  obscure.  Titus  Ijivius  speakingof  Scrvius, 
says,  he  was  born  of  a  slave,  named  Cornicularia,  de  patre 
nuUo,  nf  nofalher,  i.  c.  his  father  was  unknown.  Horace  is 
to  be  undei-siood  in  the  same  way  : 

Ante  potestatem  Tulli,  atqueignobile  regnum, 

Multns  sa:pe  viros  nullis  majoribus  ortns. 

El  vixisse  probos,  amplius  et  honoribiis  avctos. 

Serm.  1.  1.  Sat.  vi.  c.  a 
Convinc'd  that  long  before  the  ignoble  reign 
And  power  of  Tullius,  from  a  servile  strain 
Full  many  rose,  for  virtue  high  rcnown'd  ; 
Hy  worth  ennobled,  and  with  honours  crown'd.  Francis. 
The  viros  nullis  majoribus  ortos,  men  sprung  from  no  an- 
cestors, mean  simply,  men  who  were  born  of  obscure,  or  un- 
distinguisJicd  parents ;  i.  e.  persons  Vvho  had  never  been  fa- 
mous nor  of  any  public;  account. 

The  old  Syriac  has  given  tlie  true  meaning,  hy  translating 

th'is;— t&a;aa-aaAal.|  cus)  Va  jOIOdl  |];  Dilaahuhivela  emeh 

nthcnthcbu  I.esharbotho — Whose  father  and  mother  are  not  in 

scribed  among  Ihe  genealogies.  The  Arabic  is  nearly  the  same 

373 


Levi,  through  Abraham^ 


HEBREWS. 


paid  tithes  to  Melchisedcc 


the  office  of  the  priesthood,  have  a  commandment  to  take  tithes 
<rf  the  people  accordinf:  to  the  law,  that  is,  of  their  brethren, 
tlioiigh  tliey  come  out  of  tlie  loins  of  Abraham  : 

6  But  he  whose  f  descent  is  not  counted  from  them  received 
tithes  of  Abraham,  ^  and  blessed  '•  him  that  liaj  the  promises. 

7  And  without  all   contradiction  the  less  is  blessed  of  the 
better. 

fOr,  pedisice.-ffGon  14.1!).— h  Rom. 4. 13.  Gal, 3. 16. 


.lu^oui  tOfusSuitj^  fi  ti}  )i  A  L^y  %  He  had  neither  father 
nor  mother;  the  genealogy  not  being  reckoned. 

The  Aithiopic :  He  ha^  neither  father  nor  mother  upon 
earth;  nor  is  liis  genealogy  known. 

As  this^passage  has  been  obscure  and  troublesome  to  many, 
and  I  have  thought  it  necessary  to  shpw  the  meaning  of  such 
jihraseology  by  different  examples,  I  shall,  in  order  to  give  the 
reader  full  information  on  the  subject,  add  a  few  observations 
from  Dr.  Owen. 

"  It  is  said  of  Melchisedec,  in  the  first  place,  that  he  was 
awaTbtp  ajiiiTdtp,  without  father,  and  without  mother.  Where- 
on part  of  tlie  latter  clause,  naniejy,  'roithout  beginning  of 
ilays,'  doth  depend.  13ut  how  could  a  mortal  man  come  into 
tlie  world,  without  fatlier  or  motherl  '  Alan  that  is  born  of  a 
■iromaii,'  is  the  description  of  every  man  :  wliat,  therefore, 
tan  be  intended  7  Tlie  next  word  declares,  he  was  aj'fi'tuAo- 
jnroi-  "^  without  descent,' sa.y -we.  Bnl  ytvcaXoyia,  is  a  gene- 
ration, a  descent,  a  pedigree,  not  abi5oIutely,  but  rehearsed, 
described,  recorded.  Tcv^oKoyriTOi,  is  he  whose  stock  and  de- 
scent is  entered  on  record.  And  so,  on  the  contrary,  ayev£.a- 
Xoy  nros,  is  not  he  who  has  no  descent,  no  genealogy  ;  but  he 
whose  descent  and  pedigree  is  no  where  entered,  recorded, 
reckoned  up.  Tims  the  apostle  himself  plainly  expresses  this 
word,  ver.  6.  6  (tri  ytvf.aXoyyjxsvoq,  £j  avroiv;  'whose  descent  is 
not  counted,'  that  is,  reckoned  up  in  record.  Thus  was  Mel- 
ihisedec  without  father  or  mother,  in  that  the  Spirit  of  God, 
who  so  strictly  and  exactly  recorded  the  genealogies  of  other 
]iatriarchs  and  types  of  Christ,  and  that  for  no  less  an  end 
ihnn  to  manifest  the  truth  and  faithfulness  of  God  in  His  pro- 
mises, speaks  nothing  to  this  purpose  concerning  him.  He  is 
introduced,  as  it  were,  one  falling  from  heaven,  appearing  on 
a  sudden,  reigning  at  Salem,  and  officiating  in  the  office  of 
priesthood  to  the  High  God. 

"2.  On  the  same  account  is  he  said  tobe  /oyrf  apxt"  1/'f/"J'', 
/(>7r£  i[(.)r)i,-  T£\o(  cx'''"'  'without  beginning  of  days,  or  end  of 
life.'  For,  as  he  was  a  mortal  man,  He  had  both.  lie  was  as- 
suredly born,  and  did  no  less  certainly  die,  than  other  men. 
Hut  neither  of  these  are  recorded  concerning  him.  We  have 
no  more  to  do  with  hini,  to  learn  from  him,  nor  are  concerned 
in  him,  but  only  as  he  is  described  in  the  Scripture  ;  and  there 
is  no  mention  therein  of  the  beginning  of  his  days,  or  the  end 
of  his  life.  Vyiiatever,  therefore,  he  might  have  in  himself, 
lie  liad  none  to  us.  Consider  all  the  other  patriarchs  mention- 
ed in  the  writings  of  Moses,  and  you  shall  find  their  descent 
recorded,  who  was  their  father,  and  so  up  to  the  first  man  ; 
Jind  not  only  ."so,  but  the  time  of  their  birth,  tlie  beginning  of 
tlieir  days,  and  the  end  of  their  life,  is  exactly  recorded.  For 
It  is  constantly  said  of  them,  such  an  one  lived  so  long,  and 
liegatsuch  a  son,  which  fixed  the  time  of  birth.  Then  of  him 
liO  begotten,  it  is  said  he  lived  so  many  years,  which  deter, 
iuines  the  end  of  his  days.  These  things  are  expressly  re- 
corded. But  concerning  Melchisedec,  none  of  these  things 
are  spoken.  No  mention  is  made  of  father  or  mother;  no 
{genealogy  is  recorded  of  what  stock,  or  progeny,  he  was  ;  nor 
i.s  tlicre  ally  account  of  his  birth  or  death.  So  that  all  these 
things  are  wantingto  him  in  this  historical  narration,  wherein 
our  faith  and  knowledge  is  alone  concerned." 

Made  like  unto  the  Son  of  God]  Melchisedec  was  without 
fiither  and  niotlier,  having  neither  beginning  of  days,  nor  end 
of  life.  His  genealogy  is  not  recorded.  When  he  was  born, 
iind  when  he  died,  unknown'.  His  priesthood,  therefore,  may 
he  considered  as  perpetual.  In  these  respects,  he  was  like  to 
Jesus  Chri.st,  who,  as  to  His  Godhead,  had  neither  father  nor 
mother,  beginning  of  time,  nor  end  of  days  ;  and  has  an  ever- 
lasting Priestlioud.  The  priesthood  of  Melchisedec  is  to  abide 
continually  on  tlie  same  ground  that  he  is  said  to  be  without  fa- 
ther and  mother ;  i.  e.  there  is  no  record  of  the  end  of  his  priest- 
hood, orlife,  no  more  tlian  there  is  any  account  of  his  ancestry. 

4.  Consider  how  great  this  man  was)  There  is  something 
exceedingly  mysterious  in  tlie  persot)  and  character  of  this 
king  of  Salem;  and  to  find  out  the  whole  is  impossible.  He 
seems  to  have  been  a  sort  of  universal  priest,  having  none 
superior  to  him  in  all  that  region  ;  and  confes.sedly  superior 
even  to  Abraham  himself,  the  father  of  the  faithful,  and  source 
of  the  Jewish  I'ace.     See  ver.  7. 

The  patriarch  Abraham]  'O  rritrptapxr)s,  either  fiom  jrarrip, 
n  father,  and  apx'h  a  chief  or  head;  or  from  narpias  apxn, 
the  head  of  a  family.  But  the  title  is  liPre  applied,  by  way 
of  eminence,  to  him  who  was  (he  head,  or  cltief  of  all  the 
jathers,  or  patriarch  of  the  patriarchs,  and  father  of  the  faltli- 
lul.  Tlie Syrlac  translates  it  5^oa}  jiii  Rish  Ahahutha,  "head 
of  the  fathers."  The  character  and  conduct  of  Abraham,  place 
him  as  a  nicin  deservedly  at  the  head  of  the  human  ra<;e. 

,'i.  Tliiij  that  are  of  the  sons  of  Levi]  The  priests  who  are 
of  the  pn.'iterity  of  tfie  I.evites,  and  receive  the  priestliooH  in 
virtue  of  their  descent  from  Aaron,  have  authority  from  thf; 
law  of  God  to  receive  tithes  from  the  people. 

According  to  the  lair]  Tliat  is.  the  l.evites  received  a  tenth 
3-74 


8  And  liere  men  tliat  die  receive  tithes  ;  but  there  he  receivetk 
theyn, '  of  whom  it  is  witnessed  that  he  livclh. 

'.i  And  as  I  may  so  say,  Levi  also,  who  receii'eth  tithes,  payed 
tithes  in  Abraham. 

10  For  he  was  yet  in  the  loins  of  his  father,  when  Melchise- 
dec met  him. 

n  k  If  therefore  perfection  were  by  the  Levitical  priesthood, 

iCh.B.e.&ti.an.— k  Gal. 9.21.  Ver.lS,19.  Ch. 8.7. 

from  the  people.  The  priests  received  a  tenth  of  this  te7ith 
from  the  Levffes,  who  are  here  called  their  brethren,  because 
they  were  of  the  same  tribe,  and  employed  in  the  same  sacred 
work.  The  apostle  is'  proceeding  to  show,  that  Melchisedec 
was  greater  even  than  Abraham,  tlie  head  of  the  fathers;  for 
to  him  Abraham  gave  tithes  ;  at}d,  as  the  Levites  ^^'ere  the 
posterity  of  Abraham,  they  are  represented  here  as  paying 
tithes  to  Melchisedec,  through  him.  Yet  Melchisedec  was  not 
of  this  family,  and,  therefore,  must  be  considered  as  having 
a  more  honourable  priesthood  than  even  Aaron  himself;  for 
he  took  the  te7ith  from  Abraham,  not  for  his  maintenance, 
for  lie  was  a  king ;  but  in  virtue  of  liis  office,  as  universal 
high-priest  of  all  tliat  region. 

C.  Blessed  him  tliat  had  tlie  pro77iises.]  Tliis  is  a  continua- 
tion of  the  same  argument ;  namely,  to  show  the  superiority 
of  Melchisedec  ;  and,  in  consequence,  to  prove  the  superiority 
of  the  Priesthood  of  Christ  beyond  that  of  Aaron.  As  in  th« 
seed  of  Abraham  all  tlie  nations  of  tlie  earth  were  to  be  blessed 
Abraham  received  a  sacerdotal  blessing  from  Melchisedec, 
who  was  the  representative  of  tlie  Mes>-iali,  the  promised  Seed  ; 
to  show  that  it  was  through  Him,  as  tlie  High-Priest  of  tlu^  hu- 
man race,  that  this  blessing  was  to  be  derived  on  £(11  mankind 

7.  The  lessis  blessed  of  tlie  better.]  That  tlip  si/pV'Wr  blessea 
the  inferior,  is  a  general  proposition  :  but  Abraham  was  bless- 
ed of  Melchisedec;  therefore  Melchisedec  was  greatci-  than 
Abraham.  "The  blessing  here  spoken  of,"says  Dr.  Wacknight, 
"  is  not  the  simple  wishing  of  good  to  others,  which  may  be 
done,  by  inferiors  to  superiors  :  but  it  is  the  action  of  a  person 
authorized  to  declare  Ood's  intention  to  bestow  good  things  on 
another.  In  this  manner  Isaac  aiicF  Jacob  blessed  their  children 
under  a  prophetic  impulse.  In  this  manner  the  priests  under 
the  law  blessed  the  people;  in  this  manner,  likewise,  Melchi- 
sedec, the  priest  of  the  Most  High  God,  'elessed  Abraham." 

3.  Here  men  that  die  receive  tithes]  The  apostle  is  speaking 
of  the  ecclesiastical  constitution  of  the  Jews,  which  was  stand 
ingat  the  time  this  epistle  was  written.  Under  the  Jewish  dis- 
pensation, tliough  tlie  priests  were  successively  removed  by 
death,  yet  they  were  as  duly  replaced  by  others  appointed  from 
tlie  same  family  ;  and  the  payment  of  tithes  was  never  inter 
rupted.  But  as  there  is  no  account  of  Melchisedec  ceasing  to 
be  a  priest,  or  o(  his  liying;  he  is  represented  as  still  living, 
the  better  to  point  him  out  as  a  type  of  Christ,  and  to  show  his 
priesthood  to  be  more  excellent  than  that  which  was  according 
to  the  law  ;  as  an  unchanging  priesthood  must  be  more  ex- 
cellent than  that  whicli  was  continually  changing. 

Bnt  there  Asreceiveth  them]  The  lo^t,  here,  in  the  fii-st  clause 
of  this  verse,  refers  to  Mosuical  institutions,  as  then  existing  : 
the  £/>■£?,  there,  in  this  clause,  refers  to  the  place  in  Genesis, 
(chap.  xlv.  20.)  where  it  is  related  that  Abraham  gave  tithes  lo 
Melchisedec,  who  is  still  considered  as  being  alive,  or  without 
snccessnr,  because  there  is  no  accoiint  of  his  death,  nor  of  any 
termination  of  his  priesthood. 

9.  And  as  I  may  so  say]  Kai  wi  crros  cirrciv.  And  so  to.speak 
a  word.  This  form  of  speech,  which  is  very  frequent  amoii^ 
the  purest  Greek  writers,  is  generally  used  to  soften  some 
harsh  expression  ;  or  to  limit  the  meaning  when  the  proposi- 
tion might  otherwise  appear  to  be  too  general.  It  answers 
fully  to  our  so  to  speak — as  one  would  say— I  had  almost  sai<f 
— in  a  certain  sense.  Many  examples  of  its  use  by  Aristotle, 
Philo,  Lucian,  Josephus,  Demosthenes,  jEschines,  and  Plu- 
tarch, may  be  seen  in  Raphelius  and  Kypke. 

Payed  tithes  in  Abraham.]  The  l.evites,  who  were  descend- 
nnt.s  of  Abraham,  payed  tithes  to  Melchisedec,  iia,  through 
Abraham,  their  progenitor  and  representative. 

10.  For  he  was  yet  in  the  loins  of  his  father]  That  is,  Levi 
was  seminally  included  in  Abraham,  his  forefather. 

11.  If  therefore  perfection  icere  by  the  Levitical  priesthood] 
The  word  Tc\ciMaif,  as  we  have  before  seen,  signifies  the  com- 
pleting  or  finishing  of  any  tiling,  so  as  to  leave  nothing  im- 
perfect,  anil  nothing  icanting.  Applied  here  to  the  Levitical 
priesthood,  it  signifies  the  accoiii|ihsliment  of  that  for  which 
ti  priesthood  is  established,  viz.  giving  the  Deity  an  acceptable 
service;  enlightening  and  inKlnictlng  the  people,  pardoning 
all  offences,  purging  the  conscience  from  guilt,  purifying  the 
.sruit,  and  preparing  it  for  heaven  ;  and  regulating  the  conduct 
of  the  people  according  to  the  precepts  of  the  moral  law.  This 
perfection  never  came,  and  never  could  come,  by  the  Levitical 
law:—!/  was  the  shadow  of  good  things  to  come,  but  was  no; 
the  substance.  //  represented  a  perfect  system,  but  was  im- 
perfect in  itself:  it  showed  that  there  was  guilt,  and  that  there 
vi'as  an  absolute  need  fur  a  sacrificial  offering  to  atone  for  sin  ; 
and  il  typified  that  Sacrifice;  but  every  sacrificial  act  under 
tliat  law  most  forcibly  proved  that  it  was  impossible  for  the 
blood  of  BVtis  and  goats  to  taf.e  away  sin. 

Forundcr  it  the  people  received  the  law]  That  is,  as  most 
interpret  this  place,  under  the  priesthood,  i!:pioavi/ri  being  nn- 
deislood  ;  because,  on  the  priesthood,  the  whole  Mosaical  law, 
and  the  Jewish  economy,  depended  :  but  it  is  aiuch  better  t» 


Christ  is  a  Priest,  not  in  the  order 


CHAPTER  VIT. 


of  Aaron,  hut  of  MdcUiseJef. 


(for  under  it  die  people  received  tlie  law,)  what  farther  ne«»d 
teas  there  that  another  priest  Bhoiild  rise  after  the  order  of 
Melchisedec,  and  not  be  called  after  the  order  of  Aaron  7 

12  For,  the  priesthood  being  changed,  there  is  made  of  ncces 
eity  a  change  also  of  the  law. 

13  For  he  of  whom  these  things  are  spoken  pertaineth  to  an- 
other tribe,  of  which  no  man  gave  attendance  at  the  altar. 

14  For  it  is  evident  that  i  our  Lord  sprang  out  of  Juda  ;  of 
which  tribe  Moses  spake  nothing  concerning  priesthood. 

15  And  it  is  yet  far  more  evident:  for  that  after  the  similitude 
«f  Melchisedec  there  ariseth  another  priest, 

16  Who  is  made,  not  after  the  iaw  of  a  carnal  commandment, 
but  after  the  power  of  an  endless  life. 

1IS..1I.I.  Mau.1.3.  Luke  3.33.  Rom. 1.3.  Rev..'i.5.-m  Psalm  im.4.  Ch.p.S.P, 
IO.«l.6.aO.-nRom.8.3.  aal.4.9.-o  Acts  13.33.  Roin.3.aO,  21, '•«.&  S.3.  Gal.a.ll.. 
Chap.  9. 9. 


understand  ctt'  aurrj,  on  account  of  it,  instead  of  under  it ;  for 
h  is  a  positive  fact  tliat  the  law  was  given  before  any  priest- 
hood was  esUiblislied ;  for  Aaron  and  liis  sons  were  not  called 
nor  separated  to  this  office  till  Moses  came  down  tlie  second 
time  from  the  mount,  with  the  tables  renewed,  after  that  he 
had  broken  them,  Exod.  xi.  12—14.  But  it  was  in  reference 
tr)  the  great  sacrificial  system  that  the  law  was  given  ;  and  on 
that  law  the  priesthood  was  established  :  for,  why  was  a  priest- 
hood necessai-v,  but  because  that  law  was  broken,  and  must 
he  fulfilled  ? 

T/ifil  another  priest  should  rise]  The  law  was  given  that 
tlie  oflTence  might  abound,  and  sin  appear  exceeding  sinful; 
and  to  show  the  absolute  necessity  of  the  Sacrifice  and  Media- 
tion of  the  great  Messiali :  but  it  was  neither  perfect  in  itself, 
nor  could  it  conff-r  perfection  ;  nor  did  it  contain  tlie  original 
jnif-slhood.  Melehisedec  had  a  priesthood  more  i\\an  four 
hundred  years,  (422,)  before  the  law  was  given;  and  l3avid 
piopliesied,  Psa.  ex.  4.  that  another  Priest  should  arise,  after 
the  order  of  Melchisedec,  nearly  ./ire  hundred  years,  (476,) 
!ifter  tlie  law  was  given.  The  law|  therefore,  did  not  contain 
tlic  original  priesthood  ;  this  existed  typically  in  Melchisedec, 
and  really  in  .lesns  Christ. 

12.  V'/ie  priesthood  being  changed]  That  is,  the  order  of 
Aaron  being  now  tibrogated,  to  make  way  for  that  which  had 
preceded  it,  the  order  of  Melchisedec. 

There  is  made  of  necessity  a  change  also  of  the  lair]  The 
very  essence  of  tlie  Levitical  law  consisting  in  its  sacrificial 
offerings:  and  as  lliese  could  not  confer  perfection,  could  not 
lecnncile  God  to  man.  purify  the  unholy  heart,  nor  open  the 
kingdom  of  lieaven  (o  the  souls  of  men,  consequently  it  must 
he  abolished,  according  to  the  order  of  God  Himself;  for,  lie 
paid,  Sonifue  and  offering,  and  burntofferiiig,  and  socri- 
Jice  for  sin,  he  would  not ;  see  Psal.  xl.  6,  7.  compared  with 
Heb.  X.  5 — 10.  and  with  Psal.  ex.  4.  where  it  is  evident  Ood 
designed  to  change  both  the  law,  and  the  priesthood  ;  and  to 
introduce  Jesus  as  the  only  Priest  and  Sacrifice  ;  and  to  sub- 
stitute the  Gospel  system  for  tliat  of  the  Levitical  institutions. 
The  priestliood,  therefore,  being  changed,  Jesus  coming  in  the 
place  of  Aaron,  the  law  of^  ordinances  and  ceremonies,  which 
i-crved  only  to  point  out  the  Messiah,  must  of  necessity  be 
changed  also. 

13.  For  he  of  whom  these  things  are  spoken]  That  is,  Jesus 
the  Me.ssiah,  spoken  of  in  Psa.  ex.  4.  who  came  from  the  tribe 
of  Jndali,  not  from  the  tribe  of  Levi,  of  which  tribe  no  priest 
ever  ministered  at  a  Jewish  altar,  nor  could  minister,  accord- 
ing to  the  law. 

14.  For  it  is  evident]  As  the  apostle  speaks  here  with  so 
much  confidence,  it  follows  that  our  Lord's  descent  from  the 
*ribe  of  Jndah  was  incontrovertible.  The  genealogical  tables, 
both  in  Matthew  and  Luke,  establish  t)ii>  point :  and  whatever 
dilBcuKies  we  may  find  in  them  now,  there  were  none  appre- 
hended in  tliosedays:  t-lse  the  enemies  of  the  Gospel  would 
have  urged  this  as  a  chief  and  unanswerable  argument  against 
Christ  and  His  Gospel. 

l.j.  And  it  is  yet  far  more  evident]  Km  vcpivcorcpov  en 
KaraSn^ov  i^tv,  andbesides  it  is  more  afinndantly  strikingly 
manifest.  It  is  very  difflcult  to  translate  the.se  words  ;  but  the 
apostle's  meaning  is  plain,  viz.  that  God  designed  the  Leviti- 
cal priesthood  to  be  changed,  because  of  the  oath  in  Psal  ex. 
where,  addressing  the  Messiah,  He  says,  TTiou  art  a  Priest  for 
ever,  after  the  order,  or  o/ioiorrjra,  similitude,  of  Melchisedec ; 
who  was  not  only  a  priest,  but  also  a  king.  None  of  the  Levi- 
ticjtl  priests  sustained  this  double  office;  but  they  both,  with 
that  of  prophet,  appear  and  were  exercised  in  the  Person  of 
our  Lord,  who  is  the  Priest  to  wliich  the  apostle  alludes. 

16.  Who  i.*  made]  Appointed  to  this  nigh  office  by  God 
Himself;  not  succeeding  one  that  was  disabled  or  dead,  ac- 
cording to  that  law,  or  ordinance,  directed  to  weak  and  perish- 
ing men,  who  could  not  continue  by  reiuion  of  death- 

This  is  probably  all  that  the  apostle  intends  by  the  words 
carnal  ccmmandment,  ci/ro\>ii  irapKtKjj^  :  for  carnal  does  not 
always  mean  sinful  or  corrupt ;  h\il  feeble,  frail,  or  what  may 
be  said  of  or  concerning  man,  in  his  present  dying  condition. 

But  after  the  power  of  an  endless  life]  Not  dying,  or  ceas- 
ing through  weakness,  to  be  a  priest  ;  but  properly  immortal 
Himself,  and  having  tlie  power  to  confer  life  and  immortality 
on  others.  Kb  ever  lives  as  Priest,  to  make  intercession  for 
men;  and  they  who  believe  on  Him  shall  never  perisli,  but 
have  everlasting  life. 

17.  For  he  teslifeth]  That  is,  either  the  Scripture  in  the 
place  so  often  quoted,  or  God,  by  that  Scripture. 


17  For  he  testifieth, ""  Thou  art  a  priest  for  ever  alter  the  or- 
der of  Melchisedec. 

18  For  there  is  verily  a  disannulling  of  the  commandmenl 
going  before  for  "the  weakness  and  unprofitableness  thereof. 

19  For  "  the  law  made  nothing  perfect,  ^  but  the  bringing  in 
of  I  a  bett>r  hope  did  ;  by  the  which  we  '  draw  nigh  unto  God. 

20  And  inasmuch  as  not  without  an  oath//e  teas  made  priest ; 

21  (For  tliose  priests  were  made  "  without  an  oath  ;  but  this 
with  an  oath  by  hiin  that  said  unto  him,  '  The  Lord  sware  uiid 
will  not  repent,  Thou  art  a  priest  for  ever  after  the  order  of 
Melchisedec :) 

22  Uy  so  much  °  was  Jesus  made  a  surely  of  a  better  testa- 
ment. 

pOf,  biitil  wasllieLiinjinjin.  Gal.3.24 -q  Ch.C  IS  &  S  C.-r  Rom  S.?.  Ki.h. 
a.  I8.4I.3  1-i  Ch.1.l6.&  10.  la.— sUr,  wilhout  swcafiiig  of  an  oalli.— I  Hsalui  110  4  — 
uCli  S.ll.a.9.1S.&.liS4. 

TIlou  art  a  priest  for  ever]  This  is  the  proof  that  He  was 
not  appointed  according  to  the  carnal  commandment;  but  ac- 
cording to  the  power  of  an  endless  life,  because  He  is  a  Priest 
for  ever  ;  i.  e.  one  that  never  dies,  and  is  never  disable*!  from 
performing  the  important  functions  cif  His  office  ;  for,  if  He  b» 
a  Priest  for  ever.  He  et'er  lives. 

18.  For  there  is  verily  a  disatinvlling]  There  is  a  total  ab- 
rogation, npoayuvc-ni  curoXoi,  of  the  former  law,  relative  to  the 
Levitical  pric>sthood. — See  ver.  19. 

For  the  jceakness]  It  had  no  energy  ;  it  communicated 
none  ;  it  had  no  Spirit  to  mini.stcr ;  it  reiiuired  perfect  obedi- 
ence, but  furnislied  no  assistance  Ui  those  who  were  under  it. 

And  un profitableness]  No  man  was  benefiled  by  the  mere 
observance  of  its  precepts ;  it  pardoned  no  sin,  clianged  no 
heart,  reformed  no  life ;  it  found  men  dead  in  trespasses  and 
sins,  and  it  consigned  them  In  eternal  death.  It  was,  therefore, 
weak  in  itself,  and  unprofitable  to  men. 

Tlie  Jews,  who  still  cleave  to  it,  are  a  proof  that  it  is  both 
weak  and  unprofitable ;  for  there  is  not  a  more  miserable, 
distressed,  and  profligate  class  of  men  on  the  face  of  the  earth 

10.  For  the  law  made  nothing  perfect]  It  completed  nothing  ; 
it  was  only  the  outline  of  a  great  plan,  the  shadow  of  a  glori- 
ous substance;  see  on  ver.  11.  It  neither  pardoned  sin,  nor 
purified  the  heart:  nor  gave  strength  to  obey  the  moral  pre- 
cepts.— Ovihv.  notliing,  is  put  here  for  Ovftcva,  no  person. 

But  the  bringing  in  of  a  better  hope]  The  original  is  very 
emphatic,  cnr-ttrayj}-)  n,  the  super  introduction,  or  tlie  after  in- 
troduction ;  and  this  seems  to  be  put  in  opposition  to  the  noo- 
ayovrrri;  cyrnXri;,  the  preceding  commandment,  or fmmer  Le- 
vitical law  of  ver.  18.  This  went  before  to  prepare  the  way 
of  the  Lord ;  to  show  the  exceeding  sinfulness  of  sin,  and  the 
strict  justice  of  God.  The  belter  hope,  which  referred  not  to 
earthly,  but  to  spiritual  good,  not  to  temporal,  but  eternal  feli- 
city, founded  on  the  Priesthood  and  atonement  of  Christ,  was 
afterward  introduced  for  the  purpose  of  doing  what  the  law 
could  not  do  ;  an<l  giving  privileges  and  advantages  which  the 
law  would  not  aflbrd.  One  of  these  privileges  immediately 
follows  : —  • 

By  the  which  we  draw  nigh  tinto  God.]  This  is  a  sacerdo- 
tal phnise  :  the  high-priest  alone  could  approach  to  the  Divine 
presence  in  the  holy  of  holies;  but  not  without  the  blood  of 
the  sacrifice;  and  tliat  only  once  in  tlie  year.  Ihit  through 
(■hrist,  as  our  High-priest,  all  believers  in  Him  have  an  en- 
trance to  the  holiest  by  His  blood;  and  through  Him  perform 
acceptable  service  to  God.  The  better  hope  nieans  in  this  place 
JeBiis  Ciirist,  who  is  the  Author  and  Object  of  the  hope  of  eter- 
nal life,  which  all  His  genuine  followers  possess.  He  is  called 
our  hope,  1  Tim.  i.  \.  Col.  i.  27. 

20.  Not  without  an  oath]  "The  apostle's  reasoning  here  is 
founded  on  this;  that  God  never  interposed  His  oath,  except 
to  show  the  certainty  and  immutability  of  the  thing  sworn, 
Thus  He  swore  to  Abraham,  Gen.  xxii.  16 — 18.  That  in  hit 
seed  all  the  nations  of  the  earth  should  be  blessed  :  and  to  the 
rebellious  Israelites^ T>e\\t.  i.  3-1,  3.5.  That  they  should  not  en- 
ter into  his  rest : — and  to  Moses,  Deut.  iv.  21.  That  he  should 
not  go  into  Canaan, :— and  to  David,  Psa.  Ixxxix.  4.  That 
his  seed  should  endure  for  ever,  and  his  throne  unto  all  ge 
nerotions.  Wherefore,"  since  Christ  was  made  a  Priest,  not 
without  an  oath,  that  He  should  be  a  priest  for  ever,  after  the 
similitude  of  Melchisedec  ;  that  circumstance  showed  God's 
immutable  resolution  never  to  change  orabolisli  His  Priest- 
hood ;  nor  to  change  or  abolish  the  covenant  which  was  estrt- 
blislied  on  His  priesthood  :  whereas  the  Levitical  priesthood, 
and  the  law  of  Moses,  being  established  without  an  oatli,  were 
thereby  declared  to  be  changeable  at  God's  pleasure."  This 
judicious  note  is  from  Dr.  Mucknight. 

21.  T/105C  priest.'i]  The  Levitical  were  made  without  an 
oath,  toshow  Ihatthe  wliole  system  w.is  changeable,  and  might 
be  aiiolished  : — 

But  thi.i]  The  everlasting  Priesthood  of  Christ,  tcith  an  oath, 
to  show  that  the  Gospel  dispensation  should  never  change, 
and  never  be  abolished. 

B>/  him]  God  the  Father  :—//ia<  said  un(o  him,  the  promis- 
ed  IViessiah,  Psa.  ex.  4.]  The  Lord  swarr,  to  sliow  the  immu- 
tabilitv  of  His  counsel:— ^nd  will  not  repent:  can  never 
change  His  mind  nor  purpose.  Th.>u  art  a  Priest  for  ever— 
as  long  as  lime  shall  run,  and  the  generations  of  men  be  con- 
tinued on  earth.  Till  the  necessity  of  the  mediatorial  king- 
dom bo  superseded  bv  the  rixed  slate  of  eternity  ;  till  this 
kingdom  be  delivered  iip  'into  the  Father,  and  God  shall  be  all 
in  all,  shall  this  Priesthood  of  Christ  endure. 
373 


The  priesthood  of  Christ 


HEBREWS. 


is  unchangeable. 


23  And  they  truly  were  many  priests,  because  they  were  not 
sutTered  to  (.ontiniie  by  reason  of  deatli : 

24  But  this  tnan,  because  he  continuetli  ever,  hath  van  un- 
chrintealde  priesthood. 

25  Wherefore  ho  is  able  also  to  save  them  w  to  the  uttermost 
that  come  unto  God  by  lum,  seeing  he  ever  liveth  » to  make 
intercession  tor  tliem.  „,.,,,         , 

26  For  such  an  liighpriest  became  us  ywho  la  holy,  harmless, 

V  Or  which  nassclh  not  tVom  one  loanoihcr  -w  Or.evcrmoic  — x  Rom. 6.34.  1  Tim. 
B.5.  Cli  9.24.   I  .lohn  'i-  l.-y  Ch.4.  I5.-Z  Bph.  1.20.fc  4.  Irt.    Ch  B.]. 


22.  By  SQ  much]  Tliis  solemn  uncliangeable  oath  of  God  : 
was  Jesus  made  a  surety,  eyyvo;,  a  mediator  ;  one  who  brings 
the  two  parties  together,  witnesses  the  contract,  and  offers  tlie 
covenant  Sacrifice  on  the  occasion.  See  at  end  of  the  chapter. 

A  better  testdment]  Kptirruvoi  iia6r]Km,  a  better  covenant; 
called  in  the  title  to  the  sacred  books,  which  contain  the  whole 
<;hristian  code,  'H  Viaivri  AiadriKn,  The  New  Covenant,  thus 
contradistinguished  from  the  Mosaic,  whicli  was  the  oW  cove- 
nant ;  and  this  is  called  the  new  and  belter  covenant,  because 
CJod  has  in  it  prouiised  other  blessings,  to  other  people,  on 
other  conditions  fhan  the  old  covenant  did.  The  new  cove- 
nant is  better  than  the  old,  in  tlie  following  particulars  :— 1. 
God  promised  to  the  Jewish  nation  certain  secular  blessings, 
peculiar  to  that  nation,  on  condition  of  their  keeping  the  la>y 
of  Moses  ;  but,  under  the  new  covenant.  He  promises  pardon 
of  sin,  and  final  salvation  to  all  mankind,  on  condition  of  be- 
lieving or)  .lesus  Christ,  and  walking  in  his  testimonies.  2. 
The  Jewish  priests,  fallible,  dying  men,  were  mediators  of  the 
old  covenant,  by  means  of  their  sacrifices,  which  could  not 
take  away  sin,  nor  render  the  comers  thereunto  perfect.  But 
Jesus  (Jhrist,  who  liveth  for  ever,  who  is  infinite  in  wisdom 
and  power,  by  the  sacrifice  of  Himself,  has  established  tliis 
new  covenant  •  and,  by  the  shedding  of  His  blood,  has  opened 
the  kinydnni  of  heaven  to  all  believers. 

23.  4nd  they  truly  were  many  priests]  Under  the  Mosaic 
law,  it  was  necessary  there  should  be  a  succession  of  priests  ; 
l>ecause,  being  mortal,  they  were  not  suflTered  to  continue  al- 
ways, by  reason  of  death. 

24.  But  this]  'O  ie,  hut  he,  that  is,  Christ:  because  he  con- 
iinueth  ever,  is  eternal,  hath  an  unchangeable  p7iesthocd ; 
airapaffaTov  ttpoxrvvriv  a  priesthood  that  passeth  not  atnay 
from  Him  ;  He  lives  for  ever,  and  He  lives  a  Priest  for  ever. 

2-5.  Wherefnre]  Because  He  is  an  everlasting  Priest,  and 
has  offered  the  only  available  Sacrifice;  He  is  able  to  save 
from  the  power,  guilt,  nature,  and  punishment,  of  sin — to  the 
■uttermost ;  £is  to  navrtXci,  to  all  intents,  degrees,  and  purpo- 
ses ;  and  always,  and  in  and  through  all  times,  places,  and 
i-ircumstances  ;  for  all  this  is  implied  in  tjie  original  word  : — 
but,  in  and  Ihrougli  all  times,  seems  to  be  the  particular  mean- 
ing here,  because  of  what  follows,  he  ever  liveth  to  tnake  in- 
tercession fur  t/iera ;  this  depends  on  the  perpetuity  of  his 
priesthood,  and  the  continuance  of  his  mediatorial  office. — 
As  Jesus  was  tlie  Lamb  of  God  slain  from  the  foundation  of 
the  world,  has  an  everlasting  priesthood,  and  is  a  continual 
intercessor,  it  is  in  virtue  of  this,  that  all  who  were  saved  from 
the  foimdation  of  the  world,  were  saved  through  him  ;  and 
all  that  shall  be  saved  to  tlie  end  of  the  world,  will  be  saved 
through  Him.  He  ever  was,  and  ever  will  be,  the  High-priest, 
Sacrifice,  Intercessor,  and  Mediator,  of  the  human  race.  All 
successive  generations  of  men  are  equally  interested  in  Him, 
and  may  claim  tlie  same  privileges.  But  none  can  be  saved 
by  his  grace  that  do  not  come  unio  God  through  him  ;  i.  e.  im- 
ploring inercy  through  Him  as  their  Sacrifice  and  atonement ; 
confidently  trusting  that  God  can  be  just,  and  yet  the  justifier 
of  them  whp  thus  come  to  Him,  believing  on  Christ  Jesus. 

The  phrase  ei'Tvyx"^^'"  rivi,  to  make  intercession  for  a  per- 
son, has  a  considerable  latitude  of  meaning.  It  signifies,  1.  To 
come  to,  or  meet  a  person  on  any  cause  whatever.  2.  To  in- 
tercede,  pray  for,  or  entreat,  in  the  behalf  of  another.  3.  To 
defend.  Or  vindicate,  a  person.  4.  To  commend.  5.  To  furnish 
ariy  kind  of  assistance  nr  help.  6.  And,  with  the  preposition 
Kara,  ag'rtfns/,  to  «eCMseorac/«^a!?!S^rtraoMe;"  in  a  judicial  way. 
"  The  nature  of  the  apostle's  arguments,"  says  Dr.  Mac- 
knight,  "  requires,  that  by  Christ's  always  living,  we  under- 
Ktand  His  always  living  in  the  body  :  for  it  is  thus  that  he  is 
an  afTectionate  and  sympathizing  High-priest;  who,  in  His 
intercession,  pleads  the  merit  of  His  death  to  procure  the 
salvation  of  all  who  come  unto  God  through  liini.  Agreeably 
to  this  account  of  Christ's  intercession,  the  apostle,  in  ver.  27. 
mentions  the  sacrifice  of  Himself,  which  Christ  offered  for 
the  sins  of  the  people,  as  the  fcjundation  of  His  intercession. 
Now,  as  He  ottered  that  Sacrifice  in  heaven,  chap.  viii.  2,  3. 
by  presenting  Ills  crucified  body  there,  (see  chap.  viii.  5,  note) 
and  as  He  continually  resides  there  in  the  body,  some  of  the 
ancients  were  of  opinion,  tliat  His  continual  intercession 
consists  in  Uie  continual  presentation  of  IJis  humanity  be- 
fore His  Father ;  because  it  is  a  continual  declaration  of'^His 
earnest  desire  of  the  salvation  of  men,  and  of  His  having,  in 
obediente  to  His  Fntlier's  will,  made  Himself  flesh,  and  suf- 
fered death  to  accomplish  it.— See  Rom.  viii.  34.  note  3.  This 
opinion  is  confirmed  by  the  manner  in  which  the  Jewish  high- 
priest  made  intercession  for  tlie  people  on  the  day  of  atone- 
ment, and  which  was  a  tyi,<v  of  Christ's  intercession  in  hea- 
ven. He  made  it,  not  by  offering  of  praypr.')  for  them,  in  the 
most  holy  place,  hut  by  sprinkling  the  lAood  of  the  sacrifices 
on  the  mercy-seat,  in  token  of  their  death.  And  as,  by  that 
BLtion,  he  opened  the  earthly  holy  plai-es  to  the  prayers  and 
37G 


undefiled,  scji)arato  from  sinners,  'and  made  higher  than  the 
heavens ; 

27  Wlio  needeth  not  daily,  as  those  high  priests,  to  offer  up 
sacrifice,  '  first  for  his  own  sins,  ^  and  then  for  the  people's  . 
for  "^  this  he  did  once,  when  he  offered  up  himself. 

28  For  the  law  maketh  J  men  high  priests  which  have  infir- 
mity ;  but  the  word  of  the  oath,  which  was  since  the  law,  ma- 
keth the  Son  "^  who  is  f  consecrated  for  evermore. 

1.6.10.  Ch. 9.12,26.41 10. 

(lCli.ri.1,2.-     -------       -- 


worship  of  the  Israelites  during  the  ensuing  year;  so  Jesus, 
by  presenting  His  humanity  continually  before  the  presence 
of  His  Father,  opens  lieaven  to  the  prayers  of  His  people  in 
the  present  life,  and  to  their  persons  after  the  resurrection." 

2b.  Such  a  high-priest  became  vs]  Such  a  High-priest  was 
in  every  respect  suitable  to  us — every  way  qualified  to  ac- 
complish the  end  for  which  He  came  into  the  world.  There 
is  probably  here  an  allusion  to  the  qualifications  of  the  Jewish 
high-priest. — 

1.  He  was  required  to  be  holy,  baiog,  answering  to  the  He- 
brew T'Dn  chasid,  merciful.  Holiness  was  his  calling ;  and  as 
he  was  the  representative  of  his  brethren,  he  was  required  to 
be  merciful  and  compassionule. 

2.  He  was  to  be  liarmless,  aKUKOi,  without  evil,  holy  without, 
and  holy  within  ;  injuring  none,  but  rather  living  for  the  be- 
nefit of  otliers. 

3.  He  was  undefiled,  apfivToi,  answering  to  the  Hebrew 
01D  "jsa  haal  moni,  without  blemish  ;  having  no  bodily  imper- 
fection. Notliiuglow,niean,base,  orunbeconiing,in  his  conduct. 

4.  He  was  separate  from  sinners,  Kcx<'>p"'l-t£i'iig  a-rro  tmv 
apaproiXwv  by  his  office,  he  was  separated  from  all  men  and 
worldly  occupations  ;  and  entirely  devoted  to  the  service  of 
God.  And,  as  to  sinners  or  heatlieyis,  he  was  never  to  be 
found  in  their  society. 

5.  Higlier  than  the  heavens.  There  may  be  some  reference 
here  to'the  exceeding  dignity  of  the  high-priesthood  :  it  was 
the  highest  office  that  could  be  sustained  by  man  ;  the  high- 
priest  himself  being  the  immediate  representative  of  God. 

But  these  things  suit  our  Lord  in  a  sense  in  which  they  can- 
not be  applied  to  the  high-priest  of  the  Jews. 

1.  He  was  holy,  infinitely  so;  and  merciful,  witness  His 
shedding  His  blood  for  the  sins  of  mankind. 

2.  Harmless;  perfectly  without  sin,  in  his  humanity,  as 
well  as  His  Divinity. 

3.  Undefiled ;  contracted  no  sinful  infirmity  in  consequence 
of  His  dwelling  among  men. 

4.  Separate  from  sinners  ;  absolutely  unblameable  in  the 
whole  of  His  conduct;  so  that  he  could  challenge  the  most 
inveterate  of  His  enemies  with  Which  of  you  conricteth  me  of 
sin?  Who  of  you  can  show  in  my  conduct  the  slightest  devi- 
ation from  truth  and  righteousness? 

5.  Higher  than  the  heavens ;  more  exalted  than  all  the  an- 
gels of  God — than  all  created  beings,  whetVier  thrones,  domi- 
nions, principalities,  or  powers  ;  because  all  these  were 
created  by  Him  and  for  Him,  and  derive  their  continued  sub- 
sistence from  His  infinite  energy. 

But  how  was  a  person  of  such  infinite  dignity  suitable  to 
us  7  His  great7icss  is  put  in  opposition  to  our  meanness.  Hr 
was  holy;  we  unholy  :  He  was  harmless ;  WB  harmful,  in- 
juring hoth  ourselves  and  others.  He  was  undefiled;  wk 
defiled,  most  sinfully  spotted  and  impure.  He  was  separate 
from  sinners  ;  we  were  joined  to  sin7iers,  companions  of  the 
vile,  the  worthless,  the  profane,  and  the  wicked.  He  was 
higher  than  the  heavens ;  we  baser,  and  loicer  than  the  earth ; 
totally  unworthy  to  be  called  the  creatures  of  God.  And  had 
we  not  had  such  a  Saviour,  and  had  we  not  been  redeemed 
at  an  infinite  price,  we  should,  to  use  the  nervous  language  of 
Milton  on  another  occasion,  "  after  a  shameful  life  and  end  in 
this  world,  have  been  thrown  down  eternally,  into  the  darkest 
and  deepest  gu]f  o{  /lell ;  where,  under  the  de-^piteful  control, 
the  trample  and  spurn  of  all  the  other  damned,  that  in  the 
anguish  of  their  torture  should  have  no  other  ease  than  to 
exercise  a  raving  and  bestial  tyranny  over  us  as  theirs/ores, 
we  must  have  remained  in  that  plight  for  ever,  the  basest, 
the  lowermost,  the  most  dejected,  most  under-foot  and  down- 
trodden vassals  of  perdition .''—^Uvro^  on  Reformation,  in 
fine. 

■  27.  Wlio  needeth  not  daily]  Though  the  high-priest  oflTered 
the  great  atonement  only  once  in  the  year;  yet,  in  the  Jewish 
services,  there  was  a  daily  acknowledgment  of  sin;  and  a 
daily  sacrifice  oftered  by  the  |u-iests,  at  whose  head  was  the 
high-priest,  for  their  own  sins  and  the  sinsof  tlie  people.  The 
Jews  held  that  a  priest  who  neglected  his  own  expiatory  sa- 
crifice, would  be  smitten  with  death.— .S'an//edr.  f  83.  When 
thov  olTered  this  victim,  they  prayed  the  following  prayer  :— 
"  d  Lord,  I  have  sinned,  and  done  wickedly,  and  gone  astray 
before  thy  face;  I,  and  my  house,  and  the  sons  of  Aaron,  the 
)ieople  of"  thy  holiness.  I  beseech  thee,  for  thy  name's  sake, 
blot  opt  the  sins,  iniquities,  and  transgressions,  by  which  1 
have  sinned,  done  wickedly,  and  gone  astray  before  thy  face, 
1  and  my  house,  and  the  sons  of  Aaron,  the  people  of  tny  ho- 
liness ;  as  it  is  written  in  the  law  of  Muses  thy  servant— (Lev. 

xvi.  30.) On  that  day  shall  he  make  an  atonement  for  you, 

to  cleanse  you,  that  ye  may  be  cira?!  from  all  your  sins  be- 
fore the  Lord ."'    To  which  the  Levitcs  answered,  "  Blessed 
be  the  name  of  the  glory  of  thy  kingdom,  for  ever  and  ever !' 
This  priiyer  states,  that  t!ie  priest  offered  a  sacrifice,  first 


Jesus  sits  on  the 


CHAPTER  VIII. 


right  hand  of  Gods  throne. 


far  his  ou>n  sins,  and  then  for  the  sins  of  the  people,  as  the 
apostle  asserts. 

For  this  he  did  once]  For  Himself  He  effered  no  sacrifice; 
and  the  apostle  gives  tlie  reason,  He  needed  none ;  because 
He  was  holy,  harmless,  undeflled,  and  separate  from  sinners  ; 
and  for  the  people,  He  offered  Himself  once  for  all,  when  He 
•cjscired  upon  the  cross. 

It  has  been  very  properly  remarked,  that  the  sacrifice  offered 
toy  Christ  differed,  m  four  essential  respects,  from  those  offered 
by  the  Jewish  priests: — 1.  He  offered  no  sacrifice  for  Himself, 
but  only  for  the  people.  2.  He  did  not  offer  that  sacrifice  an- 
nually, but  once  for  all.  3.  The  sacrifice  which  He  differed 
was  not  of  calves  and  goats,  but  of  Himself.  4.  This  sacrifice 
lie  offered,  not  for  one  people,  but  for  the  whole  human  race: 
for  He  tasted  death  for  every  man. 

2S.  For  the  late  maketh  men  high-priests]  The  Jewish 
priests  have  need  of  these  repeated  offerings  and  sacrifices, 
because  they  are  fallible  sinful  men-:  but  the  word  of  the  oath, 
<8till  referring  to  Psa.  ex.  4.)  which  was  since  the  lair;  for 
David,  who  mentions  this,  lived  nearly  500  years  after  the 
giving  of  the  law,  and  consequently,  that  oath,  constituting 
another  priesthood,  abrogates  the  law,  and  by  this  the  .Son  is 
•consecrated,  rereXeiuifievov,  is  perfected  for  evermore.  Being 
a  Hlgh-prie.st  without  blemish,  immaculately  holy,  every  way 
jnerfpct,  immortal,  and  eternal,  He  is  a  Priest,  cij  rov  atcjva, 
to  ETERNITY'. 

I.  Tlicre  are  several  respects  in  whicli  the  apostle  shows  the 
Priesthood  of  Christ  to  be  more  excellent  than  that  of  tlie 
Jews,  which  Priesthood  was  typified  by  that  of  iMelchlscdec. 

1.  Being  after  the  order  of  ^Ielchlsedcc,  there  was  no  need 
of  a  rigorous  ex.iminatlon  of  His  genealogy  lo  show  His  right. 

2.  He  has  an  eternal  Priesthood ;  whereas  theirs  was  but 
Xcmporal. 

S.  The  other  priests,  as  a  token  of  the  dignity  of  their  ofllce, 
«nd  their  state  of  dependance  on  God,  received  tithes  from 
the  people.  Melchlsedec,  a  priest  and  king,  after  whose  order 
<^'hrist  romrs,  tithed  Abraham,  ic^enarMKC  rov  \lipaaji,  the 
lather  of  the  patriarchs :  Jesus,  infinitely  greater  than  all,  ha- 
ving an  absolute  and  independent  life,  needs  none.  He  is  no 
«nan's  debtor,  but  all  receive  out  of  His  fulness. 

4.  He  alone  can  bless  the  people  :  not  by  praying  for  their 
^onrf  merely,  but  by  commu  nirati  ng  the  good  which  Is  necessary . 

5.  As  another  priesthood,  different  from  that  of  Aaron,  was 
promised.  It  necessarily  implies  that  tlie  I,evitlcal  priesthood 
was  insulHcient :  the  Priestlnwd  of  Christ  being  that  promised, 
must  be  greater  than  that  of  Aaron. 

G.  That  which  God  has  appointed  and  consecrated  with  an 
oath,  as  to  endure  for  ever,  must  be  greater  than  tliat  which 
He  has  appointed,  simply  for  a  time  :  but  the  Priesthood  of 
Christ  is  thus  appnintcd ;  therefore,  &c. 

7.  All  the  I.evitical  priests  were  fallible  and  sinful  men; 
but  Christ  was  holy  and  undefiled. 

8.  The  Levltical  priests  were  only  by  tlieir  office  distin- 
guished from  the  rest  of  their  brethren,  being  equally  frail, 
mortal,  and  corruptible :  but  Jesus,  our  High-priest,  Is  higher 
than  the  hertvens.  The  statements  from  which  these  differ- 
ences are  drawn  are  all  laid  down  in  this  chapter. 

As  the  word  surety,  cyyvof,  in  ver.22.  has  l)ecn  often  abused, 
or  used  in  an  unscrlptural  and  dangerous  sense,  it  may  not 
iie  amiss  to  inquire  a  little  farther  into  its  meaning.  The 
<;reek  woiii  eyym;,  from  C)yvri,  a  pledge,  is  supposed  tobe  so 
called  from  being  lodged,  tv  yvotg,  in  the  hands  of  the  credi- 
tor. It  Is  nearly  of  the  same  meaning  with  bail,  and  signifies 
an  engagement  made  by  C.  with  A.,  that  B.  shall  fulfil  cer- 
tain conditions  then  and  there  specified,  for  winch  C.  makes 
tiiniself  answerable:  If,  therefore,  D.  falls, C.  becomes  wholly 
responsible  to  A.  In  such  sureliship,  it  is  never  designed 
that  C.  shall  pay  any  debt,  or  fulfil  any  engagement,  that  he- 
Jongs  to  B.  ;  but  If  D.  fail,  then  C.  becomes  responsible,  be- 
ranee  he  had  pledged  himself  for  R.  lu  this  scheme  A.  Is 
the  person  legally  empowered  to  Uike  the  ball  or  pledge,  B. 
the  debtor,  and  C.  the  surety— Tlie  idea,  tlierefore,  of  B.  pay- 
ing his  own  debt.  Is  necessarily  implied  in  taking  the  surety. 
Were  It  once  to  be  supposed  that  the  surety  undertakes  abso- 
lutely to  pay  the  debt,  (lis  sureliship  is  at  an  end,  and  he  be- 
comeB  the  debtor;  and  the  real  debtt>r  Is  no  longer  bound. 
Thus  the  nature  of  the  transaction  becomes  entirely  changed. 


and  we  find  nothing  but  debtor  and  creditor  in  the  case.  In 
this  sense,  therefore,  the  word  eyyvoi,  which  we  translate 
surety,  caiuiot  be  applied  in  the  above  case,  for  Christ  never 
became  surety  that  If  men  did  not  fulfil  the  conditions  of  this 
better  covenant,  i.  e.  repent  of  sin,  turn  from  it,  believe  on  the 
Son  of  God,  and  having  received  grace,  walk  as  children  o| 
the  light,  and  be  failliful  unto  death;  that  He  would  do  all 
these  things  for  them  Himself!  This  would  be  both  absurd 
and  impossible ;  and  hence  the  gloss  of  some  here  is  both 
absurd  and  dangerous— riz.  "  That  Christ  was  the  surety  ol 
the  first  covenant,  to  pay  the  debt;  of  the  second,  to  perform 
the  duty."  That  it  cannot  have  tliis  meaning  in  the  passage 
in  question,  is  sufficiently  proved  by  Dr.  Macknight;  and,  in- 
stead of  extending  my  own  reasoning  on  the  subject,  I  shall 
transcribe  his  note  : — 

"  The  Greek  commentators  explain  this  word  cyyvo^  very 
properly,  by  ncairrn,  a  mediator,  which  is  its  etymological 
meaning;  for  it  comes  from  cyyv;,  near,  and  signifies  one 
who  draws  near,  or  who  causes  another  to  draw  near.  Now, 
as  in  this  passage  a  comparison  is  stated  between  Jesus  aa  a 
High-priest,  and  tlie  Lcvltical  high-priests  ;  and  as  these  were 
justly  considered  by  tlie  apostle  as  the  mediators  of  the  SInaltic 
covenant,  because,  through  their  mediation  the  Israelites 
worshipped  God  with  sacrifices,  and  received  from  Him,  as 
their  king,  a  political  pardon,  inconsequence  of  the  sacrifices 
offered  by  the  higli-priest  on  the  day  of  atonement ;  it  is  evi- 
dent that  the  apostle  in  this  passage  calls  Jesus  the  High- 
priest,  or  Mediator  of  the  better  covenant ;  because,  through 
His  mediation,  that  is,  through  the  sacrifice  of  Himself,  wliich 
He  offered  to  God,  believers  receive  all  the  blessings  of  the 
better  covenant.  And  as  the  apostle  has  said,  ver.  IG.  that  by 
the  introduction,  of  a  better  hope,  r.yyvgoficv,  ice  draw  near 
to  God  ;  he  in  this  verse  very  properly  calls  Jesus  eyyvoi, 
rather  than  iicuirri^,  to  denote  the  effect  of  His  mediation. — 
See  ver.  2."].  Our  translators,  indeed,  following  the  Vulgate 
and  Beta,  have  rendered  cyyvoi  by  the  word  surety,  a  sense 
which  it  has,  Ecclcsiastlcus  xxix.  16.  and  which  naturally 
enough  follows  from  its  etymological  meaning ;  for  the  person 
who  becomes  surety  for  the  good  behaviour  of  another,  or  for 
his  performing  soiiirthing  stipulated,  brings  that  other  ?iear 
to  the  parly  to  whom  he  gives  the  security  ;  he  reconciles  tlie 
two.  But  in  this  sense  the  word  cyyvo;  is  not  ajiplicable  to 
the  Jewish  highprlosts  ;  for,  to  be  a  proper  surely,  one  must 
cither  have  power  to  compel  the  party  to  perform  that  for 
which  ho  has  become  his  surety  ;  or  in  case  of  his  not  per- 
forming it,  he  must  be  able  to  perform  it  himself.  This  being 
the  case,  will  any  one  say  that  the  Jewish  high-priests  were 
sureties  to  God  for  the  Israelites  performing  their  part  of  the 
covenant  of  the  law  1  Or  to  the  people  for  God's  perlonning 
His  part  of  the  covenant !  As  little  is  the  appellation,  surely 
qflhe  new  covenant,  applicable  to  Jesus.  For,  since  the  new 
covenant  does  not  require  perfect  obedience,  but  only  the  obe- 
dience of  faith;  If  llic  obedience  of  faith  be  not  given  by  men 
themselves,  it  cannot  be  given  by  another  in  their  room  ;  un- 
less we  suppose  that  men  can  bo  saved  without  personal  faith. 
I  must  therefore  infer,  that  those  who  speak  of  Jesus  as  tho 
surety  of  the  new  covenant,  must  hold  that  it  requires  perfect 
obedience  ;  which,  not  being  In  the  power  of  believers  to  give, 
Jesus  has  performed  It  for  them.  But  is  not  this  to  make  the 
covenant  of  grace  a  covenant  of  works,  contrary  to  the  whole 
tenor  of  Scripture  1  For  these  reasons  I  think  the  Greek  com- 
mentators have  given  the  true  meaning  of  the  word  cyyvof,  in 
this  passage,  when  they  explain  it  by  jxeaiTTii,  mediator." 

The  chief  difference  lies  here:  the  old  covenant  required 
perfect  obedience  from  the  very  commencement  of  life.  This 
Is  impossible,  because  man  comes  into  the  world  depraved  ; 
the  new  covenant  declares  God's  righteousness  for  the  remis- 
sion of  sins  that  are  piast ;  and  furnishes  grace  to  enable  all 
true  believers  to  live  up  to  all  the  requisitions  of  the  moral 
law,  as  found  in  the  Gosjiels.  But  in  this  sense,  Christ  can- 
not be  railed  the  surety,  for  tlic  reasons  given  above;  for  lie 
does  not  perform  the  obedience  of  faitli  in  behalf  of  any  man. 
It  is  the  highest  privilege  of  believers  to  love  God  with  all  their 
hearts,  and  to  serve  Ilim  with  all  tlieir  strength  :  and  to  re- 
move their  obligation  to  keep  this  moral  law,  would  be  to  de- 
prive lliem  of  the  highest  happiness  they  can  possibly  have 
on  this  side  heaven. 


CHAPTER  VIII. 

The  sum,  or  chief  articles  of  what  the  apostle  has  spoken  concerning  the  eternal  Priesthood  of  Christ,  1—3.     Tlte  exrellenry 
of  the  new  covenant  beyond  that  of  tlie  old,  6—9.     The  nature  and  perficlion  of  the  new  covenant  slated  from  lite  predic- 
V,^J'^^  P'''>P''ets,  10-1-i.     By  this  new  covenant  the  old  is  aboli.^h'ed,  13.    [K.  M.  cir.  4066.    A.  D.  cir."63.    An.  Olymp. 
cir.  CCX.  3.    A.  U.  C.  cir.  S16.1 


row  of  the  things  which  we  have  spoken  this  is  the  sum  : 
<  We  have  such  a  high  priest,  »  who  is  set  on  the  right  hand 
of  the  throne  of  the  Majesty  in  the  heavens ; 


iEph.1.30.  Co1.;M.  Ch.  I.J.tlO.  I?.&  IZ 


NOTES.— Verse  1.  Of  the  things  which  we  hare  .^pohen  this 
is  the  sum]  The  word  •rt^JaXnioi',  which  we  translate  sum, 
signifies  the  chief,  the  principal,  or  head;  or  as  St.  Chry- 
sostom  explains  it,  KC<f>a\ttiov  aci  to  ficyi^ov  Xeycrai,  "that 
which  is  greatest  is  always  called  kcphalaion ;"  i.  e.  the  head, 
or  chief 

\VIio  is  set  on   the  right  hand  of  the  throne]    This  is  what 


2  A  mlnlster'^of  ■=  the  .sanctuary,  and  of  ^thc  true  tabernacle, 
which  the  Lord  pitched,  and  not  man. 

3  For  *  every  high  priest  is  ordained  to  offer  gifts  and  sacri- 

b  Or,  of  ho!y  ihinps.-cCh.Oe,  12,  24.— (1  Ch.'.l.l  l.-e  Cli  5  1. 


that  he  had  yet  discussed  His  sitting  down  at  the  right  hand 
of  the  throne  of  God,  proves— 1.  That  He  Is  higher  than  all  the 
high-priests  that  ever  existed.  2.  That  the  sacrifice  which  He 
ofl'ered  for  the  sins  of  the  world  was  suflicient  and  effectual, 
and  as  such  accepted  by  Goil.  3.  That  He  has  all  power  in 
tlie  heavens  and  in  the  earth,  and  Is  able  to  save  and  defend 

.,  ,,  .    _,  ^   ,     .-  to  the  utternni¥l   all  that  come  to  God  tluough  Him      4.  That 

llip  apostle  states  to  be  the  chiffov  most  important  point  of  all  I  He  did  not,  like  the  Jewish  highpriesi,  depart  out  of  the  holy 
VOL.  VI.  3  B  377 


The  excellence  of  the 


HEBREWS. 


High-priesthood  of  Christ, 


fices:  wherefore  f  it  is  of  necessity  that  this  man  have  some- 
wlisi  also  to  Oder. 

4  For,  if  he  were  on  eartli,  he  should  not  be  a  priest,  seeing 
tiiat  s  there  are  priests  that  offer  gifts  according  to  tlie  law  : 

5  Who  serve  unto  the  example  and  ki  shadow  of  heavenly 
things,  as  Moses  was  admonished  of  GoJ  when  he  was  about 
to  make  the  tabernacle  :  ■  for.  See,  saith  lie,  that  thou  make  all 
things  according  to  the  pattern  showed  to  thee  in  the  mount. 

6  But  now  k  hath  he  obtained  a  more  excellent  ministry,  by 
liow  much  also  lie  is  the  mediator  of  a  better  '  covenant,  which 
was  established  upon  better  promises. 

-h  Col. 2.17.  Cli.9.33.&10.1.-iExod. 


of  holies,  after  having  offered  the  atonement ;  but  abides  there 
at  the  throne  of  God,  as  a  continual  Priest,  in  the  permanent 
act  of  offering  His  crucified  body  unto  God,  in  behalf  of  all 
the  succeeding  generations  of  mankind.  It  is  no  wonder  the 
apostle  should  call  this  sitting  down  at  the  right  hand  of  the 
throne  of  the  Divine  Majesty,  the  chief  or  head  of  all  that  He 
had  before  spoken. 

2.  A  minister  of  the  sanctuary'\  Tiov  ayiiav  \ciTovpyos,  a 
pufj/ic  minister  of  t!ie  holy  tilings  or  places.  The  word  Aci- 
Tovpyos,  from  Xeirog,  public,  and  cpyov,  a  work  or  office,  means 
a  person  who  ofliciated  for  the  public,  a  public  officer;  in 
whom,  and  his  work,  all  the  people  had  a  common  riglit: 
lience  our  word  Liturgy,  the  public  work  of  prayer  and 
praise,  designed  for  the  people  at  large ;  all  having  a  right  to 
attend  it,  and  each  having  an  equal  interest  in  it.  Properly 
speaking,  the  Jewish  priest  was  the  servant  of  the  public  ;  he 
transacted  the  business  of  the  people  with  God.  Jesus  Christ 
is  also  the  same  kind  of  public  officer;  both  as  Priest  and 
Mediator,  He  transacts  the  business  of  tlie  whole  human  race 
with  God.  He  performs  the  holy  tilings  or  acts,  in  the  true 
taf/ernacle,  heaven  ;  of  which  the  Jewish  tabernacle  was  the 
type.  The  tabernacle  was  tlie  place  among  the  Jews,  where 
'lod,  by  the  symbol  of  His  presence,  dwelt.  This  could  only 
typify  heaven,  where  God,  in  His  essential  glory,  dwells; 
and  is  manifest  to  angels  and  glorified  saints :  and  hence  hea- 
ven is  called  here  the  true  tabernacle,  to  distinguish  it  from 
the  type. 

Whicli  the  Lord  pitched]  The  Jewish  tabernacle  was  man^s 
itork,  though  made  by  God's  direction  ;  the  heavens,  this 
true  tabernacle,  the  work  of  God  alone,  and  infinitely  more 
glorious  than  that  of  tlie  Jews.  The  tabernacle  was  also  a 
type  of  the  human  nature  of  Christ,  John  i.  14.  And  the 
Word  was  made  flesh,  and  dwelt  among  us  :  kui  arKrivo^acv 
ci/ fiijuv,  and  tabernacled  among  us:  for,  as  the  Divine  pre- 
sence dwelt  in  the  tabernacle  ;  so  the  fulness  of  the  Godhead, 
bodily,  dwelt  in  the  man  Clirist  Jesns.  And  this  human  body 
was  the  peculiar  %cork  of  God,  as  it  came  not  in  tlie  way  of 
natural  generation. 

3.  Every  high-priest  is  ordained]  KaOts-arai,  is  set  apart, 
for  this  especial  work. 

Gifts  and  sacrifices]  Acopa  tc  Kai  Oviria?,  eiccharistic  offer- 
ings, and  sacrifices  for  sin.  By  theformer,  God's  government 
of  the  universe,  and  His  benevolence  to  His  creatures,  in  pro- 
viding for  their  support,  were  acknowledged. — By  the  latter, 
the  destructive  and  ruinous  nature  of  sin,  and  the  necessity 
of  an  atonement,  were  confessed. 

Wlierefore— of  necessity]  If  Christ  be  a  High-priest,  and  if 
it  be  essential  to  the  office  of  a  high-priest  to  offer  atoning  sa- 
crifices to  God,  Jesus  must  ofl'er  such.  Now,  it  is  manifest 
that,  as  He  is  the  public  Minister,  officiating  in  the  true  ta- 
licrnaclc,  as  High-priest,  He  must  make  an  atonement;  and 
His  being  at  tlie  right  hand  of  the  Throne  shows  that  He  has 
offered,  and  continues  to  offer  such  an  atonement. 

4.  F'or,  if  he  itere  on  earth]  As  the  Jewish  temple  was 
standing  when  this  epistle  was  written',  the  whole  temple  ser- 
vice continued  to  be  performed  by  the  legal  priests,  descend- 
ants of  Aaron,  of  the  tribe  of  Levi  ;  therefore,  if  Christ  had 
been  then  on  earth.  He  could  not  have  performed  the  otfice  of 
a  priest,  being  of  the  tribe  of  Judah  ;  to  which  tribe,  the  office 
of  the  priesthood  did  not  appertain. 

7'/iere  are  priests  that  offer  gifts]  This  is  an  additional 
proof  that  this  epistle  was  written  before  the  destruction  of 
Jerusalem.  As  the  word  Qvaini,  sacrifices,  is  not  added  here, 
ns  it  is  ver.  3.  is  it  any  evidence  that  bloody  sacrifices  had 
then  ceased  to  be  offered!  Or,  are  both  kinds  included  in  the 
word  /5'opa,  gifts  ?  But  is  itioov,  a  gift,  ever  used  to  express 
a  bloody  sacrifice?  I  believe  the  Septuagint  never  use  it  for 
nit  zebach,  which  signifies  an  a«iwa^  ofl'ered  to  God  in  sa- 
crifice. 

0.  it^io  serve]  Oitivcs  'Xa-pevovai,  who  perform  Divine 
worship. 

Unto  the  example  and  shadow]  VTroJiji  j;«7ri  xai  cKia,  with 
the  representation  and  shadoir ;  this  is  Dr.  iVIac knight's 
translation,  and  probably  the  true  one. 

The  whole  Levitical  service  was  a  representation  anil  sha- 
dow of  heavenly  things  ;  it  appears,  therefore,  absurd  to  say, 
that  the  priesls  served  unto  an  e.rample,  or  representation  of 
heavenly  things  ;  they  served  rather  unto  the  substance  of 
those  things,  with  approiiriate  representations  and  shadows. 

As  Moses  was  admonished]  KaGiof  K^xpll'^'^'Tai  M'ouo-ijf. 
as  Mose:i  was  divinely  tbarned  or  admonished  of  God. 

According  to  the  pattern]    Kara  tov  rvirov,  according  to  the 

type,  p'an,  or  form.     It  is  very  likely  that  God  gave  a  regular 

plan  and  specification  of  the  tabernacle,  and  a"ll  its  part>,  to 

378 


7  ">  For  if  that  first  covenant  had  been  faultless,  then  should 
no  place  have  been  sought  for  the  second. 

8  For,  finding  fault  with  them,  he  saith,  "  Behold,  the  days 
come,  saith  the  Lord,  when  I  will  make  a  new  covenant  with 
the  house  of  Israel  and  with  the  house  of  Judah  : 

9  Not  according  to  the  covenant  that  I  made  with  their  fa- 
thers in  the  day  when  I  took  them  by  the  hand  to  lead  them 
out  of  the  land  of  Egypt ;  because  they  continued  not  in  my 
covenant,  and  I  regarded  them  not,  saith  the  Lord. 

10  For  "  this  is  the  covenant  that  I  will  make  with  the  house 
of  Israel  after  those  days,  saith  the  Lord;  I  wilt  Pput  my  laws 

k  a  Cor.:!  6,  S,  9.  Ch  7  22.-1  Or,  testament,— m  Ch.7.1I,18.— n  Jer.  31.  3!,  32.  33. 
31 — oCh.lO.lB.— pGr.give. 


Moses  ;  and  that,  from  this  Divine  plan,  the  whole  was  con- 
structed.— See  on  Exod.  xxv.  40. 

6.  NoiD  hath  he  obtained  a  m.ore  excellent  ministry]  His 
office  of  Priesthood  is  more  excellent  than  the  Levitical ;  be- 
cause the  covenant  is  better,  and  established  on  better  pro- 
mises :  the  old  covenant  referred  to  earthly  things ;  the  new 
covenant,  to  heavenly.  The  old  covenant  had  promises  of 
secular  good  ;  the  new  covenant  of  spiritual  and  eternal  bless- 
ings. As  far  as  Christianity  is  preferable  to  Judaism  ;  as  far 
as  Christ  is  preferable  to  Moses  :  as  far  as  spiritual  blessings 
are  preferable  to  earthly  blessings ;  and  as  ikr  as  the  enjoy- 
ment of  God  throughout  eternity,  is  preferable  to  the  commu- 
nication of  earthly  good  during  time  :  so  far  does  the  new  co- 
venant exceed  the  old. 

7.  If  that  first — had  been  faultless]  This  is  nearly  the 
same  argument  with  that  in  chap.  vii.  11.  The  simple  mean- 
ing is ;  if  the  first  covenant  had  made  a  provision  for,  and  ac- 
tually conferred  pardon  and  purity,  and  given  a  title  to,  eter- 
nal life,  then  there  could  have  been  no  need  for  a  second.  But 
the  first  covenant  did  not  give  these  things  ;  therefore  a  second 
was  necessary  :  and  the  covenant  that  gives  these  things  is 
the  Christian  covenant. 

8.  JTor,  fi.nding  fault  with  them]  The  meaning  is  evi- 
dently this :  God,  in  order  to  show  that  the  firet  covenant  was 
inefficient,  saith  to  them,  the  Israelites,  Behold,  the  days  come 
when  I  will  make  a  new  covenant,  &c.  He  found  fault  with 
the  covenant,  and  addressed  the  people,  concerning  His  p. re- 
pose of  giving  another  covenant,  that  should  be  such  as  tlie 
necessities  of  mankind  required.  As  this  place  refers  to  Jerem. 
x.xxi.  31 — 34.  the  words  finding  fault  with  them,  may  refer  to 
the  Jewish  people,  of  whom  the  Lord  complains  that  they  had 
broken  His  covenant,  though  he  was  a  husband  to  them. — See 
below. 

With  the  house  of  Israel,  and  tcith  the  house  of  Judah]  That 
is,  with  all  the  descendants  of  the  twelve  sons  of  Jacob.  This 
is  thought  to  be  a  promise  of  the  conversion  of  all  the  Jews  to 
Christianity  ;  both  of  the  lost  tribes,  and  of  those  who  are 
known  to  exist  in  Asiatic  and  European  countries. 

9.  Not  according  to  the  covenant]  The  new  covenant  is 
of  a  widely  different  nature  to  that  of  the  old  ;  it  was  only 
temporal  and  earthly  in  itself,  though  it  pointed  out  spiritual 
and  eternal  things.  The  new  covenant  is  totally  different  from 
this,  as  we  have  already  seen  :  and  such  a  covenant,  or  sys^ 
tern  of  religion,  the  Jews  should  have  been  prepared  to  ex- 
pect, as  the  prophet  Jeremiah  had,  in  the  above  place,  so 
clearly  foretold  it. 

They  continued  not  in  my  covenant]  It  should  be  observed, 
that  the  word  SiaOriKri,  which  we  translate  covenant,  often 
means  religion  itself,  and  its  various  precepts.  The  old  cove- 
nant in  general,  slated  on  God's  side,  J  will  be  your  Gad  ;  on 
the  Israelites'  side.  We  ivillbe  thy  people.  This  covenant  they 
brake ;  they  served  other  gods,  and  neglected  the  precepts  of 
that  holy  religion  which  God  had  delivered  to  them. 

And  1  regarded  them  7iot]  Kayoy  ripeXriaa  avroiv,  and  I 
neglected  them,  or  despised  them ;  but  the  words  in  the  He- 
brew text  in  the  prophet,  are  C53  inVyi  ''^jni  veanoci  baatti 
bam,  which  we  translate,  although  I  was  a  husband  to  them. 
If  our  translation  be  correct,  is  it  possible  to  account  for  this 
most  strange  difference  between  the  apostle  and  the  prophet  f 
Could  the  Spirit  of  God  be  the  Author  of  such  a  strange,  not 
to  say  contradictory,  translation  of  the  same  words  1  Let  it  be 
observed  : — 1.  That  the  apostle  quotes  from  the  Septuagint  ; 
and  in  quoting  a  version  accredited  by,  and  commonly  used 
among  the  Jews,  he  ought  to  give  the  text  as  he  found  it;  un- 
less llie  Spirit  of  God  dictated  an  extension  of  meaning,  as  is 
sometimes  the  case  :  but,  in  the  present  case,  there  seems  to 
be  no  necessity  to  alter  the  meaning.  2.  The  Hebrew  words 
will  bear  a  translation  much  nearer  to  the  Septuagint  and  the 
apostle  than  our  translation  intimates.  The  words  might  be 
literally  rendered,  and  Iicas  Lord  over  them,  or  1  lorded,  or 
ruled  over  them;  i.  e.  I  chastised  them  for  their  transgres- 
sions, and  punished  them  for  their  iniquities.  Ovk  rjiirjXriira, 
J  took  no  farther  care  of  them,  and  gave  them  up  into  the 
hands  of  their  enemies;  and  so  they  were  carried  away  into 
captivity.  Tliis  pretty  nearly  reconciles  the  Hebrew  and  the 
Greek,  as  it  shows  the  act  of  God  in  reference  to  them  is 
nearly  the  same,  when  the  proper  meaning  of  the  Hebrew  and 
Greek  words  is  considered.  Some  suppose  that  the  letter  J? 
ain  in  TiSva  is  changed,  for  n  eheth,  and  that  the  word  should 
be  read  TiSn^  bachalti,  I  hare  hated,  or  despised  them.  An 
ancient  and  learned  Jew,  Rab.  Parchon,  has  these  remarkable 
words  on  this  passage,  vyn  in  D^nNlir  "B  D3  Ti'jya  OJNi 
>niN  nuiVf  'fl  :  i3  nVn;  du'd:  n>i 'jtt;  n>na  ncSnns  "andl, 
haalli  bam,  translate,  1  hated  them ;  for  V  ain,  is  here  changed 


Of  Ihe  first  covenant, 


CHAPTER  IX. 


into  Iheir  mind,  and  write  them  «  in  their  hearts  :  and  '  I  will 
be  to  thein  a  God,  and  they  shall  be  to  me  a  people : 

U  And 'they  shall  not  teach  every  man  his  neighbour,  and 
every  man  his  brother,  saying,  Know  the  Lord  :  for  all  shall 
know  me,  from  the  least  to  the  greatest. 

q  Or,  upon.— r  Zech.S.S.— s  Isa,&l  13,   John  6.45.   1  John  2.87. 

and  stands  for  n  cheth  ;  as  it  is  said,  their  soul,  batialati  hi, 
translate  hath  hated  me."  None  of  the  Hebrew  M5S.  collated 
by  Kennicott,  and  De  Rossi,  give  any  various  reading  on  this 
word.  Some  of  the  Versions  have  used  as  much  latitude  in 
their  translations  of  the  Hebrew,  as  the  Septuagint.  But  it  is 
unnecessary  to  discuss  the  subject  any  fartlier:  the  word  'jya 
haai,  itself,  by  the  consent  of  the  most  learned  men,  signifies 
to  disdain  or  despise ;  and  this  is  pretty  nearly  the  sense  of 
the  apostle's  expression. 

10.  T7tis  is  the  covenant]  This  is  the  nature  of  that  glo- 
rious system  of  religion  which  I  shall  publisli  among  them  af- 
ter those  days  ;  i.  e.  in  the  times  of  the  Gospel. 

/  will  put  my  laws  into  their  miyids]  I  will  inHuencc 
them  with  the  principles  of  law,  truth,  holiness,  &c.  and  their 
understandings  shall  be  fully  cnliglitcncd  to  comprehend 
them.  _ 

And  write  them  in  their  hearts]  All  thoir  afTections,  pas- 
sions, and  appetites,  shall  be  purified  and  filled  with  holiness 
and  love  to  God  and  man ;  so  that  they  sliall  willingly  obey, 
and  feel,  tliat  love  is  the  fulfilling  of  the  law.  Instead  of  be- 
ing written  on  tables  of  stone,  they  shall  be  written  on  the 
fleshly  tables  of  their  hearts. 

I  will  be  to  them  a  God]  These  arc  two  grand  conditions  by 
which  the  parlies  in  tliis  covenant  or  agreement  are  bound  : — 
\.  Iwi.ll  be  your  GorL  2.  Ye  shall  he  my  people.  As  the  ob- 
jrct  of  religious  adoration  to  any  man,  is  that  Being  from  whom 
he  expects  light,  direction,  defence,  sup|)ort,  and  happiness  ;  so 
God,  promising  to  be  their  God,  promises  in  eflTect  to  give  them 
all  Hii'se  great  and  good  things.  To  be  God's  people,  implies 
dial  tliey  should  give  God  their  whole  hearts,  serve  Him  with 
nil  their  light  ami  strength,  and  have  no  other  object  of  worship 
or  depcndiuice  but  Himself.  Any  of  these  conditions  broken. 
Hie  covenant  is  rendered  null  and  void  ;  and  the  other  party 
ab.'solved  from  Ilis  engagement. 

11.  They  shall  not  tench  every  man  his  neiglihour]\'n(XQr 
(be  old  covenant,  properly  speaking,  there  was  no  public  in- 
Mruction  :  before  the  erection  of  synagogues,  all  worsiiip  was 
confined  at  first  to  the  tabernacle,  afterward  to  the  temple. 
When  synagogues  were  established,  they  were  used  princi- 
|>;iriy  for  the  bare  reading'  of  the  law  and  the  prophets  :  and 
^■•nrcely  any  such  tiling  as  a  putiUc ministry  fortlie  continual 
iri»tnic'tion  of  the  common  people  was  found  in  the  land,  till 
the  ti-ae  of  John  Baptist,  our  Lord,  and  his  apostles.  It  is  true 
there  were  prophets,  who  were  a  sort  of  general  teachers  ;  but 
iipitlicr  was  Iheir  ministry  extended  through  all  the  people  : 
ami  (here  were  schools  of  the  prophets  and  schools  of  the  rab- 
/tins ;  but  these  were  for  the  instruction  of  select  persons. 
Hi'iire  it  w;is  necessary  that  every  man  should  do  what  he 
•  iiiild,  under  tliat  dispensation,  to  instruct  his  neighbour 
a  lid  brother.  But  the  prophecy  hero  indicates  that  there  sliould 
tie,  under  the  Gospel  dispensrtion,  a  profusion  of  Divine  liglit; 
inid  this  we  linJ  to  be  tlie  case,  by  tlie  plentiful  diffusion  of 
<lie  Sacred  Writings,  and  by  an  abundant  Gospel  ministry  ; 
and  these  blessings  arc  not  confined  to  temples  or  palcices,  but 
are  fmind  in  every  corner  of  the  land  ;  so  that,  literally,  all  the 
people,  from  the  least  to  the  greatest,  know  and  acknowledge 
the  only  true  God  ;  and  Jesus  Christ,  wliom  He  has  sent.  Al- 
most every  man,  at  least  in  thi.sland,  has  a  Bible,  and  can  read 
'i«;and  there  is  not  a  family  that  has  not  the  opportunity  of 
hearing  the  Gospel  preached,  explained,  and  enforced. 

Some  have  thought,  tliat/ro)»  t/ie  least  to  the  greatest  is  in- 
fended  to  sianify  l!ie  order  in  which  God  proceeds  with  a  work 
of  grace  :  Ho  generally  begins  with  the  poor;  and  tlu'ough 
,these,  tlie  great  and  the  high  often  hear  the  Gospel  of  Christ, 


and  Us  ordinances. 

12  For  I  will  be  merciful  to  their  unrighteousness, » and  their 
sins  and  their  iniquities  will  I  remember  no  more. 

13  "In  that  he  saith,  A  new  covenant,  he  hath  made  the  fint 
old.  Now  that  which  decayeth  and  wa.xeth  old  is  ready  to  va- 
nish away. 

t  Rom. 11.27.  Ch.10.17.— u2Cor.5.17. 


be  their  God,  as  mentioned  under  the  preceding  verse,  it  is  re- 
quisite that  their  iniquity  should  be  pardoned  :  this  is  provi- 
ded for  by  the  immolation  of  Jesus  Christ,  as  the  covenant 
sacrifice.  By  His  blood,  redemption  has  been  purchased  ;  anl 
all  who,  with  penitent  hearts,  believe  on  the  Lord  Jesus,  re- 
ceive remission  of  sins :  and  God  remembers  their  iniquities 
no  more  against  them,  so  as  to  punish  them  on  th.at  account. 
All  spiritual  evil  against  the  nature  and  law  of  God  is  repre- 
sented here  under  the  following  terms  : 

1.  Unrighteousness,  aitKta ;  injustice  or  wrong.  This  i* 
against  God,  his  neighbour,  and  himself. 

2.  Sin,  ajxapria  ;  deviation  from  the  Divine  law,  missing  th« 
MARK  ;  aiming  at  liappincss,  but  never  attaining  it,  because 
sought  out  of  God,  and  in  the  breach  of  His  laws. 

3.  Iniquity,  avojiia  ;  lawlessness,  not  having,  knowing,  or 
acknowledging,  a  law  :  having  no  law  written  in  their  hearts, 
and  restrained  by  none  in  the  conduct  of  their  lives.  All  these 
are  to  be  removed  by  God's  mercy  ;  and  this  is  to  be  under- 
stood of  His  mercy  in  Christ  .Icsus. 

13.  He  hath  made  the  first  old]  That  is.  He  has  considered 
it  as  antiquated ;  and  as  being  no  longer  of  any  force. 

That  which  decay eth  and  wax etii  old]  Here  is  an  allusion 
to  the  ancient  laws,  which  either  had  perished  from  the  ta- 
bles on  which  they  were  written,  through  old  age  ;  or  were 
fallen  into  disuse,  or  were  abrogated. 

Is  ready  to  vanish  away.]  Eyyvf  a(pai'i<Titov,  is  about  to  be 
abolished.  Dionysius  of  Halicarriassus,  speaking  of  the  laws 
of  Numa,  which  had  been  written  on  oak  boards,  says,  'As 
aipai/iaOrivai  aonclSri  tw  xpo''^'  "  wliich  had  perished  through 
old  age."  And  the  word  a^a'i'iJjEii'  is  used  to  express  the  abo- 
lition of  the  law.  The  apostle,  therefore,  intimates  that  tlie 
old  covenant  was  just  about  to  be  abolished  ;  but  he  expresses 
himself  cautiously  and  tenderly,  that  he  might  not  give  unne- 
cessary offence. 

1.  When  the  apostle  said,  Allshatl  know  the  Lord  from  the 
least  to  the  greatest,  under  the  new  covenant;  he  had  copious 
autliority  for  saying  so,  from  the  rabbins  themselves.  In 
Sohar  Chadash,  fol.  42.  it  is  said,  "In  the  days  of  the  Mes- 
siali,  knowledge  shall  be  renewed  in  the  world,  and  the  law 
shall  be  made  plain  among  all ;  as  it  is  written,  (Jer.  xxxi.  33.) 
AH  shall  know  me  from  the  least  to  the  greatest."  We  find 
the  following legerd  in  Midrash  Yalcut  Simeoni,  par.  2.  fol. 
4G.  "  The  Holy  blessed  God  shall  sit  in  Paradise,  and  explain 
the  law  ;  all  the  righteous  shall  sit  before  Hiin,  and  the  whole 
heavenly  family  shall  stand  on  their  feet;  and  the  Holy  blessed 
God  sliall  sit,  and  the  new  law,  which  he  is  to  give  by  the 
Messiah,  shall  be  interpreted." 

In  Sohar  Genes,  fol.  74.  col.  291.  we  find  these  remarkable 
words,  "When  the  days  of  the  Messiah  shall  approach,  even 
the  little  children  in  this  world  shall  find  out  the  hidden  things 
of  wisdom  ;  and  in  that  time  all  things  shall  be  revealed  to  all 
men." 

And  in  Sohar  Levit.  fol.  24.  col.  93.  "  There  shall  be  no 
time  like  this  till  the  Messiah  comes  ;  and  then  the  knowledge 
of  God  shall  be  found  in  every  part  of  the  world." 

This  day  are  all  these  sayings  fulfilled  in  our  ears  :  the 
word  of  God  is  multiplied  ;  many  run  to  and  fro,  and  know- 
ledge is  increased  ;  all  the  nations  of  the  earth  are  receiving 
the  Book  of  God  ;  and  every  man  hears  in  his  own  tongue 
wherein  he  was  born.  Parthians,  and  Medes,  and  Elamites; 
the  dwellers  in  Mesopotomia,  in  Judea,  in  Cappadocia,  in 
Pontus  and  Asia  :  Phrygia  and  Painphylia  ;  in  Kgypt,  in  Li- 
bya, strangers  of  Home,  .lews  and  proselytes  ;  Cretes  and  Ara- 
bians ;  Americans,  Indians,  and  Chinese,  hear  in  their  own 


.12.  /  will  he  merciful  to  their  unrighteousne.ss]  In  order  to  I  tongues  the  wonderful  works  of  God 

CHAPTER  IX. 

Of  the  first  covenant,  and  its  ordinances,  1.  The  tabernacle,  candlestick,  table,  shew-brcad,  veil,  holy  of  holies,  censer,  ark, 
pot  of  manna,  Aaron's  rod,  tables  of  the  covenant,  cherubim  of  glory,  and  mercy-seat,  2—5.  How  the  priests  served,  6,  7. 
iVha't  WHS  signified  by  this  service,  S— 10.  The  supe7ior  excellence  of  Christ's  7ninistryand  sacrifice,  and  the  efficacy  of 
His  blood,  11—26.  As  men  must  once  die  and  be  judged,  so  Christ  was  once  offered  to  bear  the  sins  of  many,  and  shal. 
come,  without  a  sin-oU'ering,  a  second  time,  to  lliem  that  expect  him,  27,  28.  [A.  M.  cir.  4067.  A.  D.  cir.  63.  An.  Olniyp 
sir.  CCX.  3.     A.  V.  C.  cir.  816.] 


11HEN  verily  tlie  first  covenant  had  also  "  ordinances  of  di- 
vine service,  and  a  '■  worldly  sanctuary. 
2  '  For  there  was  a  tabernacle  made;  the  first,  <>  wherein  teas 


;  F.>o;l.aVI.-.l  i;xo.l,a6.T..&40.4. 


NOTES. — Verse  1.  The  first  covenunl  had  also  ordinances] 
Our  translators  have  introduced  the  word  covenant  as  if  fna- 
6tKt)  had  been,  if  not  originally  in  the  te.vt,  yet  in  theapos'le's 
mind.  Several  MSS.  bnt  not  of  good  note,  as  well  a.5  printed 
rditjons,  with  the  Coptic  versions,  have  OKrivr],  tabernacle ; 
oiit'this  is  omitted  by  ABDE.  several  others,  Imth  the  Syriac, 
jEthiopic  Armenian,  Vulgate,  some  copies  of  the  ftala,  seve- 
ral of  the  (Jreek  fathers;  and  it  is,  in  all  probability,  a  spu- 
rious reading:  the  whole  context  sliowing,  that  covenant  is 
that  to  which  tiie  apostle  refers,  as  tliat  was  the  subject  in  the 


'  the  candlestick,  f  and  the  table,  and  the  shewbread  ;  which 
is  called  ^  the  sanctuary. 

c  F.xoa.!r,,3i.-f  F.xoJ.a:-  S3,an.  i,cv.24  r.,fi.-e  Or,  holy. 


preceding,  chapter  ;  and  this  is  a  continuation  of  the  same 
discourse. 

Ordinances — AiKatvftara.  Rites  and  ceremonies. 

A  worldly  sanctuary]  Aytov  kocjiikov.  It  is  supposed  tliat 
the  term  worldly  here,  is  opjiosed  to  the  term/iC"i'eH/i/,  chap. 
viii.  5.  and  that  the  whole  should  be  referred  to  the  carnality 
or  secular  nature  of  the  tabernacle  service.  But  I  think  there 
is  nothing  plainer  than  that  the  apostle  is  speaking  here  in 
7)j'«/se  of  this  sublimely  emblematic  service:  and  hence  bo 
proceeds  to  enumerate  the  various  things  contained  in  tha 
379 


Of  the  tabernacle, 


HEBREWi3. 


and  Us  furniture. 


3  h  And  after  the  second  veil,  the  tabernacle  wliich  is  called 
the  Holiest  of  all ; 

4  Which  had  the  golden  censer,  and  i  the  ark  of  the  covenant 
overlaid  round  about  with  gold,  wherein  loas  k  the  golden  pot 
that  had  manna,  and  '  Aaron's  rod  that  budded,  and  ""  the 
tables  of  the  covenant ; 

h  Exnd  is;  31  33.&40,3,3I.  Ch.6.19.-i  Exo.la-..in,&S6.33.&40.3,";i.— k  Exo.1.16. 
2r,31.— lNuin.17. 10— mE;xoJ,25.16,;l.&34.tffl.&t0.20,   Deii.10.2,  5.   1  Kings  B,9,S1. 

first  tabernacle,  which  added  vastly  to  its  splendour  and  im- 
portance ;  such  as  the  table  of  tlie  shew-bread,  the  golden 
candlesticli,  the  golden  censer;  the  ark  of  the  covenant,  over- 
laid round  about  with  gold,  in  which  was  the  golden  pot  that 
had  the  manna,  Aaron's  rod  that  budded,  and  tlie  two  tables 
ivhich  God  had  written  with  His  own  finger  :  hence  I  am  led 
to  believe  that  KoafUKo;  is  here  taken  in  its  proper  natural 
meaning,  and  signifies  adorned,  embellished,  splendid;  and 
hence  Koajioi,  the  world,tola  hujus  universi  machina,  coalum  et 
ierram  complectens  et  quicquidutriusquecontinetur,KO(THos 
dicilur,  quod  nihil  e&  est  munditius,  pulchrius  et  ornatiiis. 
Plin.  Hist.  Nat.  1.  ii.  c.  3.  Nam  quern  Koa/ios  GrtBci  nomine  or- 
namenti  appellaverunt,  eum  nos  n  perfecta  absolutaquc  ele- 
gantia,  mundum.  "  The  whole  machine  of  this  universe, 
comprehending  the  heavens  and  the  earth,  and  whatsoever 
is  contained  in  both,  is  called  Kocjioi;  because  nothing  is  more 
beautiful,  more  fair,  more  elegant."  Hence,  Pliny  says, 
"That  which  the  Greeks  call  Koujxoi,  oryiament;  we,  (the  La- 
tins) from  its  perfect  and  absolute  elegance,  call  inundum, 
world." — See  on  Gen  ii.  1. 

The  Jews  believe  that  the  tabernacle  was  an  epitome  of  the 
world  ;  and  it  is  remarkable,  when  speaking  of  their  city  that 
they  express  this  sentiment  by  the  same  Greek  word,  in  He- 
brew letters,  which  the  apostle  uses  here :  so,  in  Bereshith  Rah- 
ba,s.  19.  fol.  IQ.Nin  OUl-f^^  ppinnp  h^  col\iozmi\i.on(KoajxiKOv) 
shelosham  hu.  "All  this  world  is  placed  there."  Pliilo  says 
much  to  the  same  purpose. 

If  my  exposition  he  not  admitted,  the  next  most  likely  is, 
that  God  has  a  leorldly  tabernacle  as*>vell  as  a  heavenly  one  : 
that  He  as  truly  dwelt  in  the  Jewish  tabernacle,  as  He  did  in 
the  heaven  of  heavens;  the  one  being  His  tcorW/^/ ^""se,  the 
other  His  heavenly  house. 

2.  For  there  icas  a  tabernacle  made ;  the  first  toherein]  The 
sense  is  here  very  obscure,  and  the  construction  involved, 
leaving  out  all  punctuation,  wliich  is  the  case  with  all  the  very 
ancient  MSS.  the  verse  stands  thus  ; — "SKrivrf-yap  KarccKSvaadij 
rj  TTfiiiirr]  cv  't)  j;  re  Iwxvia,  k.  t.  X.  which  I  suppose  an  indif- 
ferent person,  who  understood  the  language,  would,  without 
hesitation,  render.  For  there  was  the  first  tabernacle  con-, 
structed,  in  which  were  the  candlestick,  &c.  And  this  taber- 
nacle or  dwelling  rnay  be  called  Uieftrst  dwelling-place  which 
God  had  among  men  ;  to  distinguisii  it  from  the  second  dwell- 
ing-place, the  temple  built  by  Solomon.  For  tabernacle  here 
is  to  be  considered  in  its  general  sense,  as  implying  a  dicelling. 

To  have  a  proper  understanding  of  what,  the  apostle  relates 
Jiere,  we  should  endeavour  to  take  a  concise  view  of  the  ta- 
bernacle erected  by  Moses  in  the  wilderness.  This  tabernacle 
was  the  epitome  of  tlie  Jewish  temple;  or  rather,  according 
to  this,  as  a  model,  was  the  Jewish  temple  built.  It  comprised, 

1.  The  court,  where  the  people  might  snter.  2.  In  this  was 
contained  the  altar  of  burnt-ofierings,  on  which  were  offered 
the  sacrifices  in  general,  besides  offerings  of  bread,  wine,  and 
other  things.  3.  At  the  bottom  or  lower  end  of  this  court,  was 
the  tent  of  the  covenant ;  the  two  principal  parts  of  the  ta- 
bernacle were,  the  holy  place  and  tlie  holy  of  holies.  In  t)ie 
temple  built  by  Solomon  there  was  a  court  for  the  Levites,  dif- 
ferent from  that  of  tlie  people  ;  and  at  the  entrance  of  the  holy 
place,  a  vestibule.  But,  in  the  tabernacle  built  by  Moses,  these 
parts  were  not  found  ;  nor  docs  the  apostle  mention  them  here. 

In  the  holy  place,  as  the  apostle  observes,  there  were— 

1.  The  golden  candlestick  of  seven  branches,  on  the  .louth. 

2.  The  golden  altar,  or  altar  of  incense,  on  the  north. 

3.  The  altar,  or  table  of  the  shew-bread ;  or  where  the 
twelve  loaves,  representing  the  twelve  tribes,  were  laid  before 
the  Lord.  1.  In  each  branch  of  the  golden  candlestick  was  a 
lamp  ;  these  were  lighted  every  evening,  and  extinguished 
every  morning.    Tliey  were  intended  to  give  light  by  night. 

2.  The  altar  of  incense  was  of  gold  ;  and  a  priest,  chosen  by 
lot  each  week,  offered  incense  every  morning  and  evening  in 
a  golden  censer,  which  he  probably  left  on  tlie  altar,  after  the 
completion  of  the  oft'ering.  3.  The  table  of  the  shew-bread 
was  covered  with  plates  of  gold  ;  and  on  this,  every  sabbath, 
they  placed  riceh'e  loaves  in  two  piles,  six  in  each,  which  con- 
tinued there  all  the  week,  till  the  next  sabbath,  when  they 
were  removed,  and  fresh  loaves  put  in  tlieir  place.  The  whole 
of  this  may  be  seen  in  all  its  details,  in  the  book  of  Exodus, 
from  chap.  xxxv.  to  xl. — See  Cabnet  also. 

^V!dch  is  called  the  sanctuary}  'Hrif  Xtysrni  uy-ia.  This 
is  called  holy.  This  clause  may  apply  to  any  of  the  nouns  in 
this  verse,  in  the  nominative  case,  which  are  all  of  the  femi- 
nine gender  ;  and  the  adjective  ayta,  holy,  may  be  considered 
here  as  the  nominative  singular,  feminine,  agreeing  with  I'jrif. 
Several  editions  accent  the  words  in  reference  to  this  con- 
struction. The  word  aKrivr],  taheryxacle,  may  be  the  proper 
antecedent;  and  then  we  may  read  ayia  instead  of  ayia  :  but 
these  niceties  belong  chiefly  to  grammarians. 

3.  And  after  the  seco7id  veil]  The  first  veil,  of  which  the 
apostle  has  not  yet  spoken,  was  at  the  entrance  of  the  holy 
place,  and  separated  the  temple  from  the  court,  and  prevent- 
330 


5  And  "  over  it  the  cherubims  of  glory  shadowing  the  mercy- 
seat  :  of  wliich  we  cannot  now  speak  particularly. 

6  Now,  when  these  things  were  thus  ordained,  "  the  priests 
went  always  into  the  first  tabernacle,  accomplishing  the  ser- 
vice of  God. 

7  But  into  the  second  tcent  the  high  priest  alone  p  once  every 

aChron.D.lO.— n  Ex(id.25.l8,  32.     Lev.  16.2.     1  KiriTS  8.6,  7.— o  Nuto.S8.3.  D»n,8. 
11.— p  ExoJ.30.10.  Lev.16.2,  II,  13,  15,  34.   Vcr.25. 


cd  the  people,  and  even  the  Levites,  from  seeing  what  was  in 
tlie  holy  place.  The  second  veil,  of  which  the  apostle  speaks 
here,  separated  the  holy  place  from  the  holy  of  holies. 

7'Ae  tabernacle  which  is  called  the  Holiest  of  all]  That  is, 
that  part  of  the  tabernacle  which  is  called  the  holy  of  holies. 

4.  ^Vhich  had  the  golden  censer]  It  is  evident  that  the  apos- 
tle speaks  here  of  the  tabernacle  built  by  Moses  ;  and  of  the 
state  and  contents  of  that  tabernacle,  as  they  were  during  the 
life-time  of  Moses.  For,  as  Calmet  remarks,  in  the  temple, 
which  was  afterward  built,  there  were  many  things  added, 
which  were  not  in  the  tabernacle  ;  and  several  things  left  out. 
The  ark  of  the  covenant,  and  the  two  tables  of  the  law,  were 
never  found  after  the  return  from  the  Babylonish  captivity. 
We  have  no  proof  that  even,  in  the  time  of  Solomon,  the  gol- 
den pot  of  manna,  or  the  rod  of  Aaron,  were  either  in  or  near 
the  ark.  In  Solomon's  temple  the  holy  place  was  separated 
from  the  holy  of  holies,  by  a  solid  wall  instead  of  a  veil ;  and 
by  strong  wooden  doors,  1  Kings  vi.  31 — 33.  In  the  same  tem- 
ple there  was  a  large  vestibule  before  the  holy  place :  and 
round  about,  this  and  the  holy  of  holies  there  were  many  cham- 
bers, in  thi-ee  stories,  1  Kings  vi.  5,  6.  But  there  was  nothing 
of  all  this  in  the  Mosaic  tabernacle  ;  therefore,  says  Calmet, 
we  need  not  trouble  ourselves  to  reconcile  the  various  scrip- 
tures which  mention  this  subject ;  some  of  which  refer  to  the 
tabernacle,  others  to  Solomon's  temple,  and  others  to  the  tem- 
ple built  by  Zorobabel ;  which  places  were  very  different  from 
each  other. 

The  apostle  says,  that  the  golden  censer  was  in  the  holy  of 
holies  ;  but  this  is  nowhere  mentioned  by  Moses.  But  he  fells 
us  that  the  high-priest  went  in,  once  every  year,  with  tiieg.ii- 
den  censer  to  burn  incense;  and  Calmet  thinks  this  censer 
was  left  there  all  the  year,  and  that  its  place  was  supplied  by 
a  new  one,  brought  in  by  the  priest  the  year  following.  Others 
think  it  was  left  just  within  the  veil ;  so  that  the  priest,  by 
putting  his  hand  under  the  curtain,  could  take  it  out,  and  jire- 
pare  it,  for  his  ne.\t  entrance  into  the  holiest. 

The  ark  of  the  covenant]  This  was  a  sort  of  chest  overlaid 
with  plates'of  gold,  in  which  the  two  tablesof  the  law,  Aaron's 
rod,  the  pot  of  manna,  &c.  were  deposited.  Its  top,  or  lid,  waa 
the  propitiatory  or  mercy-seat. 

5.  And  over  it  the  cherubims  of  glory]  Cherubim  is  the  plu- 
ral of  cherub;  and  it  is  absurd  to  add  our  plural  termination 
(s)  to  the  plural  termination  of  the  Hebrew.  The  glory  hero 
signifies  the  shekinah,  or  symbol  of  the  Divine  Presence. 

SJiadowi7ig  the  mercy-seat]  One  at  each  end  of  the  ark,  with 
their  faces  turned  towards  each  other,  but  looking  down  on  the 
cover  or  propitiatory,  iXas-ripiov,  here  called  the  mercy-seat. 

Of  which  we  cannot  noic  speak  particularly]  The  a]iost!e 
did  not  judge  any  farther  accomit  of  these  to  be  necessary; 
and  1  may  be  excused  from  considering  them  particularly 
here,  having  said  so  much  on  each  in  the  places  where  they 
occur  in  the  Pentateuch.  What  these  point  out,  or  signify,  is 
thus  explained  by  St.  Cyril ;  Christus  licet  nnus  sit,  multifa- 
riam  tamen  a  nobis  intelligitur.  Ipse  es^Tabernaculum  prop- 
ter carnis  tegumentuin  :  ipse  est  ^lensa,  quia 'nnstcr  ciht/s 
est  et  vita.  Ipse  est  Area  hubens  legem  Dei  reconditom,  quia 
est  VerbuTn  Patris  ;  Ipse  est  Candelabrum,  quia  est  lux  spi- 
ritualis  :  Ipse  est  Altare  incensi  quia  est  odor  suavitatis  in 
sanctificationem :  Ipse  es<  Altare  holocausti,  quia  est  hostia 
pro  totius  mundi  vita,  in  cruce  oblata.  "  Although  Christ  be 
but  one,  yet  he  is  understood  by  us  under  a  variety  of  forms. 
He  is  the  Tabernacle,  on  account  of  the  human  body  in  which 
He  dwelt.  He  is  the  Table,  because  He  is  our  Bread  of  Life, 
He  is  the  Ark  which  has  the  law  of  God  inclosed  within  ;  be- 
cause He  is  the  Word  of  the  Father.  He  is  the  Candlestick, 
because  He  is  our  spiritual  llglit.  He  is  the  Altar  of  incense, 
because  He  is  the  sweet-smelling  odour  in  santification.  He  is 
the  Altar  of  burnt-offering,  becatisc  He  is  the  victim,  by  death 
on  thecross,  for  the  sins  of  the  whole  world."  This  father  has 
said,  in  a  few  words,  what  others  have  employed  whole 
volumes  on  ;  by  refining,  spiritualizing,  and  allegorizing. 

6.  When  these  things  icere  thus  ordained]  When  the  taber- 
nacle was  made,  and  its  furniture  placed  in  it,  according  to 
the  Divine  direction. 

The  priest  xcent  ahcays  into  thefrst  tabernacle]  That  is, 
into  the  first  part  of  the  tabernacle,  or  holy  place,  into  which 
he  went  every  day  twice,  accomplishing  the  services,  ras 
Xari)£i(i5  £TTtTc\ovuT£s,  which  included  his  burning  the  incense 
at  the  morning  and  evening  sacrifice,  in  dressing  the  lamps, 
removing  the  old  show-bread,  and  laying  on  the  new;  and  in 
sprinkling  the  blood  of  the  sin-offerings  before  the  veil,  Lev, 
iv,  6,  and  for  these  works,  he  must  have  constant  access  to 
the  place. 

7.  But  into  the  second]  That  is,  the  holy  of  holies,  or  second 
pa.'t  of  the  tabernacle — the  high  priest  alone,  once  every  year, 
that  is,  on  one  day  in  the  year  only,  which  was  the  day  on 
which  the  general  atonement  was  made.  The  priest  could 
enter  into  this  place  only  on  one  day  in  the  year ;  but  on  thai 
day  he  might  enter  several  times. — See  Lev.  xvi. 


tihrisl  is  a  high-prieat  of  the CHAPTER  IX. 

year,  not  without  blood,  '  which  he  offered  for  himself,  and 
for  the  errors  of  the  people  : 

8  'The  Holy  Ghost  this  signifying,  that  'the  way  into  the 
holiest  of  all  was  not  yet  made  manifest,  while  as  the  first  ta- 
bernacle was  yet  standing  : 

9  Which  isas  a  figure  for  the  time  then  present,  in  which 
were  offered  both  gifts  and  sacrifices,  «  that  could  not  make 
him  that  did  the  service  perfect,  as  pertaining  to  the  conscience : 

10  WJiich  stood  only  in  "  meats  and  drinks,  and  "  divers  wash- 
ings, "and  carnal  'ordinances,  imposed  on  them  until  the 
time  of  reformation. 

11  But  Christ  being  come  '  a  high  priest  *  of  good  things  to 

oCh.5.3.&7.S7.-rCh.l0.19,a)-s.Iohnl4.6.-lfial,3.2l.  Cli.?.18,19.fc  10. 1,11.- 
u  Cev.  11.2.  Co\.2.m.-v  N.im.19.-,  fec.-w  Eph  2.1S  Cola  ai)  Ch.?.16.-x  Or, 
rilos  or  ceremonies  — y  Ch.  3,  1.— z  ih.  10,  1.— a  Ch.  3.2.— b  Ch.  10.4.- c  Acls  20.28. 
F.ph.1.7.  Col. 1.14.   1  Pet. 1.19.   Rev. 1.5  425.9. 


good  Ihings  that  were  to  come- 


Not  without  blood]  The  day  prescribed  by  the  law  for  this 
great  solemnity  was,  the  tenth  of  the  month  Tisri,  in  which 
the  high-priest  brought  in  the  incense  or  perfumes,  which  he 
placed  on  the  golden  censer:  he  brought  also  tlic  blood  of  the 
bullock,  and  sprinkled  some  portion  of  it  seven  times  before 
the  ark  and  the  veil  which  separated  tli.3  holy  place  from  the 
holy  of  holies.— See  Lev.  xvi.  14.  He  then  came  out ;  and  ta- 
king some  of  the  blood  of  the  goat  which  had  been  sacrificed, 
he  sprinkled  it  between  the  veil  and  the  ark  of  the  covenant, 
ver.  15. 

Which  he  offered  for  himself  and  for  the  errors  of  the  peo- 
ple] "tiTcp  TWf\anv  ayvartiKXTiJi'-  For  transgressions  of  which 
they  wei-e  not  conscious :  there  were  so  many  niceties  in  the 
ritual  worship  of  the  Jews,  and  so  many  ways  in  which  they 
might  offend  against  the  law,  and  incur  guilt,  that  it  was  found 
necessary  to  institute  sacrifices  to  atone  for  tliose  sins  of  igno- 
rance. And,  as  the  high-priest  was  also  clothed  with  infirmi- 
ty, he  required  to  have  an  interest  in  the  same  sacrifice,  on 
(he  same  account.  This  was  a  national  sacrifice;  and  by  it 
the  people  understood  that  they  were  absolved  from  all  the 
f rrois  of  the  past  year;  and  tli-it  they  now  had  a  renewed 
tight  of  access  to  the  mercy-seat. 

R.  The  Iloh/  Ghost  this  signifyins;]  These  services  were 
divinely  appointed  ;  and  by  eacli  of  them  the  Holy  Spirit  of 
God  is  supposed  to  speak. 

The  icay  into  the  holiest]  Tliat  full  access  to  God  was  not 
the  common  pririlege  of  the  people,  while  the  Mosaic  econo- 
my subsisted  :  that  tlie  apostle  means,  that  it  is  only  by  Christ 
that  any  man,  and  every  man  can  approach  God,  is  evident 
from  chap.  x.  19—22.  and  it  is  about  this,  and  not  about  the 
tabernacle  of  this  world,  that  he  is  here  discoursing. 

I  have  already  observed,  that  the  apostle  appears  to  use  the 
word  (Txrivti,  or  tahernacle,  in  the  general  sense  of  a  dwelling- 
place;  and  therefore  applies  it  to  the  temple,  which  was  re- 
puted the  house  or  dwelling-place  of  God,  as  well  as  the  an- 
cient tabernacle.  Therefore,  what  he  speaks  here  concerning 
the  first  tabernacle,  may  be  understood  as  applying  with  pro- 
priety to  the  then  Jewish  temple,  as  well  as  to  the  ancient 
tabernacle;  wliich,  even  with  all  their  sacrifices  and  ceremo- 
nies, could  not  make  tlie  way  of  holiness  plain,  nor  the  way 
to  God's  favour  possible. 

9.  Which]  Tabernacle  and  its  services  was  a  figure,  Irapa- 
0oXrt,  a  dark  enigmatical  representation  for  the  time  then 
present,  for  that  age  and  dispensation ;  and  for  all  those  who 
lived  under  it. 

In  which,  KaO'  ov,  during  trhich  time  or  dispensation  were 
Ctffered  both  gifts  and  sacrifices,  cucharistic  offerings,  and 
victims  for  sin  ;  that  could  not  make  him  that  did  tlie  service, 
whether  the  priest  who  made  the  offering,  or  the  person  who 
brouglit  it  in  the  behalf  of  his  soul,  perfect  as  pertaining  to 
the  conscience ;  could  not  take  away  guilt  from  the  mind,  nor 
purify  the  conscience  from  dead  works.  The  whole  was  a 
figCre,  or  dark  representation,  of  a  spiritual  and  more  glori- 
"(lua  system :  and  although  a  sinner,  wlio  made  these  offerings 
and  sacrifices  according  to  the  law,  might  be  considered  as 
having  done  his  duty,  and  thus  he  would  be  exempted  from 
many  ecclesiastical  and  legal  disabilities  and  punishments; 
yet  his  conscience  would  ever  tell  him  that  the  guilt  of  sin 
was  still  remaining  ;  and  that  it  was  impossible  for  the  blood 
of  bulls  and  goats  to  lake  it  away.  Thus  even  he  that  did  the 
service  best,  continued  to  be  imperfect;  had  a  guilty  conscience, 
and  an  unholy  heart. 

The  words,  in  ichich,  KaQ'  ov,  referred  in  the  above  para- 
phrase to  Tov  Kaipov,  the  time,  are  read  xnO'  riv,  by  ABD.  and 
several  others;  one  copy  of  the  Slavonic,  the  Vulgate,  and 
some  of  the  fathers,  and  thus  refer  to  Trjv  oKr^vriv,  the  taberna- 
cle; and  this  is  the  reading  wliich  our  translators  appear  to 
have  followed.  Oriesbach  places  it  in  his  jnargin,  as  a  very 
probable  reading ;  but  I  prefer  the  other. 

10.  In  meats  and  drinks,  and  divers  washings]  He  had 
already  mentioned  eucliaristic  and  sacrificial  offerings;  and 
nothing  proRctly  remained  but  the  different  kinds  of  clean 
and  unclean  '^imals  which  were  used,  or  forbidden  to  be 
vised,  as  articles  of  food;  together  with  the  different  kinds  of 
drinks,  washings,  Parrrtafioi^,  baptisms,  immei-sions,  sprink- 
lings and  washings  of  the  body  and  the  clothes,  and  carnal 
o'rdinances,  or  things  which  had  respect  merely  to  the  body  ; 
and  could  have  no  moral  influence  upon  the  soul,  unless  con- 
sidered in  reference  to  that  of  which  they  were  the  similitude, 
or  figures. 

Carnal  ordinances]   AiKaiutiiara  aapici      Rites  and  ccrc- 


come,  '  by  a  greater  and  more  perfect  tabernacle,  not  made 
with  hands,  that  is  to  say,  not  of  this  building  : 

12  Neither  b  by  the  blood  of  goats  and  calves,  but '  by  his  own 
blood  ;  he  entered  in  ^  once  into  the  holy  place,  '  having  ob- 
tained eternal  redemption  for  us. 

13  For  if  f  the  blood  of  biills,  and  of  goats,  and  ^  the  ashes  of 
an  heifer  sprinkling  the  unclean,  sanctifieth  to  the  purifying 
of  the  flesh : 

14  How  much  more  h  shall  the  blood  of  Christ,  i  who  through 
the  eternal  Spirit  k  ofilsred  himself  without  '  spot  to  God, 
■"  purge  your  conscience  "  from  dead  works  "  to  serve  thd 
living  God'? 

il  Zech.  3.9.  Verse  26,  28.  Chap.  10. 10.— e  DBn.9.a4.— f  Lev.  16. 14,  16 —j  Numb. 
li)2,  17,  !k.— h  I  Pel.1.19.  lJohnl.7.  Rev.l.B  — i  Roin.1.4.  1  Pet.3.13.— k  Eph. 
Z.5.  Tl'.a  14.  Ch.7.27.— 1  Or,  fault.— m  Ch.  1.3.  &  10.22.— nCh.6.1.—o  Luke  1.74. 
Roni.6.13,  23.   1  Pet.4.2. 


monies  pertaining  merely  to  the  body.  The  word  carnal  ia 
not  used  here,  nor  scarcely  in  any  part  of  the  New  Testament, 
in  that  catachrestical  or  degrading  sense  in  which  many 
preachers  and  professors  of  Christianity  take  the  liberty  to 
use  it. 

Imposed  on  them  until  the  time  of  reformation.]  These 
rites  and  ceremonies  were  enacted  by  Uivine  authority,  as 
proper  representations  of  the  Gospel  system,  which  should 
reform  and  rectify  all  things. 

The  lime  of  reformation,  Kaipoi  SiopOoiuu,);,  the  time  of  rec- 
tifying, signifies  the  Gospel  dispensation,  under  which  every 
thing  is  set  straight :  every  tiling  referred  to  its  proper  pur- 
pose and  end;  the  ceremonial  law  fulfilled  and  abrogated; 
the  moral  law  exhibited,  and  more  strictly  enjoined  ;  (See  our 
Lord's  sermon  upon  the  mount,)  and  the  spiritual  nature  of 
God's  worship  tauglit,  and  grace  promised  to  purify  t.he  heart; 
so  that,  through  the  power  of  the  eternal  Spirit,  all  that  was 
tcrong  in  the  soul  is  rectified;  the  affections,  passions,  and 
appetites  purified;  the  understanding  enlightened;  the  judg- 
ment corrected ;  the  will  refined :  in  a  word,  all  things  made 
neiD. 

11.  But  Christ  being  come,  a  high-priest  of  good  things]  I 
think  this  and  the  succeeding  verses  not  happily  translated  : 
indeed,  the  dii-ision  of  them  has  led  to  a  wrong  translation; 
therefore,  they  must  be  taken  together  thus  -.—But  the  Christ, 
the  high-priest  of  those  good  things  (or  services)  which  were 
to  come,  through  a  greater  and  more  perfect  tabernacle,  not 
made  with  hands,  that  is,  not  of  the  same  workmanship,  en- 
tered once  for  all  into  the  sanctuary ;  having  obtained  eter- 
nal redemption  for  us,  not  by  the  blood  of  goats  and  calves, 
but  by  his  own  blood,  ver.  13.  For,  if  the  blood  of  goats,  and 
hjills,  and  calves,  and  an  heifer's  ashes,  sprinkled  on  the  un- 
clean, sanctifieth  to  the  cleansing  of  the  flesh,  (ver.  14.)  how 
much  more  shall  the  blood  of  Christ,  who,  through  the  eternal 
Spirit,  offered  himself,  tcithout  spot,  to  God,  cleanse  your 
conscenccs  from  dead  works,  in  order  to  worship,  (or,  that 
ye  may  worship,)  the  living  God? 

In  the  above  translation  1  have  added  in  ver.  13.  Tpayoiv,  of 
goats,  on  tlie  authority  of  ABDE.  three  others,  the  Syriac,  the 
Arabic  of  Erpenius,  Coptic,  Vulgate,  two  copies  of  the  Itala, 
anil  Theodoret.  And  1  have  rendered  cis  ro  Xarpcvew,  (ver. 
14.)  IN  ORDER  to  worship,  or,  that  ve  may  worship ;  for  this 
is  the  meaning  of  these  particles,  eii  to,  in  many  parts  of  the 
New  Testament.  I  shall  now  make  a  few  observations  on 
some  of  the  principal  expressions. 

High-priest  of  good  Ihings]  Or  services,  to  co7ne ;  tow 
lie\\ovTiov  aj  afjfoi'.  He  is  the  High-priest  of  Christianity  : 
He  officiates  in  the  behalf  of  all  mankind  ;  for,  by  Him  are  all 
the  prayers,  praises,  and  services,  of  mankind  offered  to  God; 
and  He  ever  appeara  in  the  presence  of  God  for  us. 

A  greater  and  more  perfect  tabernacle]  This  appears  to 
mean  our  Lord's  human  nature.  That  in  which  dwelt  all 
the  fulness  of  the  Godhead  bodily,  was  fitly  typified  by  the 
tabernacle  and  temple;  in  both  of  which  the  majesty  of  God 
dwelt. 

A^ot  made  with  hands]  Though  our  Lord's  body  was  a  per- 
fect human  body,  yet  it  did  no"t  come  in  the  way  of  natural 
generation  :  His  miraculous  conception  will  sufficiently  jus- 
tify the  expression  used  here  by  the  apostle. 

12.  But  by  his  oicn  blood]  Here  the  redemption  of  man  ia 
attributed  to  the  blood  of  Christ;  and  this  blood  is  stated  to 
be  shed  in  a  sacrificial  way,  precisely  as  the  blood  of  bulls, 
goats,  and  calves,  was  shed  under  the  law. 

Once]  Once  for  all,  tcpanal,  in  opposition  to  the  annual  en- 
tering of  the  high-priest  into  the  holiest,  with  the  blood  ol  the 
annual  victim. 

7'he  holy  place]  Or  sanctuary,  to  ayia,  signifies  heaven, 
into  which  Jesus  entered  witli  His  own  blood,  as  the  high- 
priest  entered  into  the  holy  of  holies  with  the  blood  of  the 
victims  which  he  had  sacrificed. 

Eternal  redemption]  Kiuviav  \vTpuioiv,  a  redelliptioii 
price,  which  should  stand  good  for  ever,  when  once  offered  ; 
and  an  endless  redemption  from  sin  ;  in  reference  to  the  par- 
don of  which,  and  reconciliation  to  God,  there  needs  no  other 
sacrifice;  it  is  eternal  in  its  inerit  and  efficacy. 

13.  Sanctifieth  tn  the  purifying  of  the  flesh]  Answers  the 
end  proposed  by  the  law  ;  namely,  to  remove  legal  disabilities 
and  punishments;  having  the  fto</^  and  its  interests  particu- 
larly in  view,  though  adumbrating  or  typifying  the  soul  and 
its  concerns. 

11.  HTio  through  the  eternal  Spirit]  This  expression  is  un- 
381 


Christ  is  the  mediator 


HEBREAVS. 


of  the  new  testament. 


15  P  And  for  this  cause  *•  he  is  the  mediator  of  the  new  testa- 
ment, '  that  by  means  of  death,  for  tlie  redemption  of  the  trans- 
gressions that  tcere  under  the  first  testament, '  they  which  are 
called  might  receive  the  promise  of  eternal  inheritance. 

16  For  where  a  testament  is,  there  must  also  of  necessity  '  be 
the  death  of  the  testator. 

17  For  "  a  testament  is  of  force  after  men  are  dead :  otherwise 
it  is  of  no  strength  at  all  while  the  testator  liveth. 

18  »  Whereupon  neither  the  first  testament  was  "dedicated 
without  blood. 

p  1  Tinioihy  2.  5.— q  Chiplor  7.  22.  &  8.G.  St.  1-2.  24.— r  Ronrnn!!  3.  ST..  t  5.  S.  1  Pet. 
3. 18.— a  Chapter  3. 1.— t  Or,  be  brouclit  in.— u  a»1.3. 15.— v  Exodui  24.fi,  &c.— w  Or, 


derstood  two  ways :  1.  Of  the  Holy  Ghost  himself  As  Christ's 
miraculous  conceptioti  was  by  the  Holy  Spirit,  and  He 
wrought  all  His  miracles  by  the  Spirit  of  God,  so  His  death, 
or  final  offering,  was  made  through  or  by  the  eternal  Spirit ; 
and  by  that  Spirit  He  was  raised  from  the  dead,  1  Pet^.  iii.  18. 
Indeed,  through  the  whole  of  His  life.  He  was  justified  by  the 
Spirit ;  and  we  find  that  in  this  great  work  of  iVuman  redemp- 
tion, the  Father,  the  Son,  and  tlie  Holy  Spirit  were  continual- 
ly employed ;  therefore  the  words  may  be  understood  of  the 
Holy  f*pirit  properly.  2.  Of  the  eternal  Logos,  or  Deity,  which 
dwelt  in  tlie  man  Christ  Jesus ;  tlirough  the  energy  of  which 
tlie  offering  of  His  humanity  became  an  infinitely  meritorious 
victim:  therefore,  the  Deity  of  Christ  is  here  intended.  But 
we  cannot  well  consider  one  of  these  distinct  from  the  other; 
and  hence  probably  arose  the  various  readings  in  the  MSS. 
and  Versions  on  this  article.  Instead  of  iia  lli/tu/jaros  aiojvi- 
iiv,  by  the  eternal  Spirit,  Sia  Tlvcv/jaros  'Ayiov,  by  the  Holy 
Spirit,  is  the  reading  of  1)'.  and  more  than  twenty  others  of 
good  note;  besides  the  Coptic,  Slavonic,  Vulgate,  two  copies 
of  the  Jtala,  Cyril,  Athanasius  sometimes,  Damascenus, 
Chrysostom,  and  some  others.  But  tlie  common  reading  is 
supported  by  ABD".  and  others,  besides  the  Syriac,  all  tlie 
Arabic,  Armenian,  ^thiojiic,  Athanasius,  generally,  The.o- 
dore.t,  Theophylac.t,  and  Ambrosias.  This,  therefore,  is  the 
reading  that  should  be  preferred;  as  it  is  probable  that  the 
Ifoty  Ghost,  not  the  Logos,  is  what  the  apostle  had  more  im- 
mediately in  view.  But  still  we  must  say,  that  the  Noly 
Spirit,  with  the  eternal  Logos,  and  the  almighty  Father, 
equally  concurred  in  offering  up  the  sacrifice  of  the  human 
nature  of  Christ,  in  order  to  make  atonement  for  the  sin  of 
the  world. 

Purge  your  conscience.]  KaOaptet  rt)v  avvttSriaiv,  purify 
your  conscience.  The  term  purify  should  be  every  where, 
both  in  the  translation  of  the  fecriptures,  and  in  preaching  the 
Gospel,  preferred  to  the  word  purge ;  which  at  present  is 
scarcely  ever  used  in  the  sense  in  which  our  translators  have 
employed  it. 

Dead  works]  Sin  in  general ;  or  acts  to  which  tlie  penalty 
of  death  is  annexed  by  the  law. — See  the  phrase  explained, 
chap.  vi.  1. 

15.  And  for  this  cause]  Some  translate  Sia  tovto,  nn  ac- 
count of  this  (blood.)  Perhaps  it  means  no  more  than  a  mere 
inference,  such  as  therefore  or  wherefore. 

He  is  the  mediator  of  the  new  testament]  There  was  no 
proper  reason  why  our  translators  should  render  StnOriKv  by 
testament,  here  :  when,  in  almost  every  other  case,  they  ren- 
der it  covenant,  which  is  its  proper  ecclesiastical  meaning,  as 
answering  to  the  Hebrew  niia  beritli,  which  see  largely  ex- 
plained. Gen.  XV.  10.  and  in  other  places  of  the  Pentateuch. 

Very  few  persons  are  satisfied  with  the  translation  of  the  fol- 
lowing verses,  to  the  20th,  particularly  the  16th  and  17tli:  at 
all  events,  the  word  covenant  must  be  retained.  He,  Jesus 
Christ,  is  Mediator : — the  ncatrrif,  or  mediator,  was  the  per- 
son who  witnessed  the  contract  made  between  the  two  con- 
tracting parties,  slew  the  victim,  and  sprinkled  each  with  its 
blood. 

Of  the  new  testament]  The  new  contract  betwixt  God  and 
the  whole  human  race,  by  Christ  Jesus,  the  Mediator,  distin- 
guished here  from  the  old  covenant  between  God  and  the  Is- 
raelites, in  which  Moses  was  the  mediator. 

That  by  means  of  death]    His  own  death  upon  the  Cross. 

For  the  redemption  of  the  transgressions]  To  make  atone- 
ment for  the  transgressions  which  were  committed  under  the 
old  covenant,  which  the  blood  of  bulls  and  calves  could  not 
do:  so  the  death  of  Jesus  had  respect  to  all  the  time  antecedent 
to  it,  as  well  as  to  all  the  time  afterward  till  the  conclusion  of 
the  world. 

They  which  are  called]  The  Gentiles  might  receive  the 
jaromise;  might,  by  being  brought  into  a  covenant  with  God, 
have  an  equal  right  witli  the  Jews,  not  merely  to  an  inherit- 
ance such  as  the  promised  land  ;  but  to  an  eternal  inheritance ; 
and,  consequently,  infinitely  superior  to  thatof  the  Jews;  inas- 
much as  the  new  covenant  is  superior,  in  every  point  of  view, 
to  the  old. 

IIow  frequently  llie  Gentiles  are  termed  5i  icX(;ro(,  and  hi 
KtKXrincvot,  the  called,  all  St.  Paul's  writings  sliow.  And  tliey 
were  thus  termed,  because  they  were  colled  and  elected  in  the 
place  of  the  Jews,  the  ancient  called  and  elect ;  who  are  now 
divorced  and  reprobated,  because  of  their  disobedience. 

16.  For  where  a  testament  is]  A  learned  and  judicious  friend 
furnishes  me  with  the  following  translation  of  this  and  the 
17th  verse  : — 

"For,  where  there  is  a  covenant,  it  is  necessary  that  the 

•cath  of  the  appointed  virjim  should  be  exhibited,  because  a 

382 


19  For  when  Moses  had  spoken  every  precept  to  all  the  peo- 
ple according  to  the  law,  "  he  took  the  blood  of  calves  and  of 
goats,  y  with  water,  and  '  scarlet  wool,  and  hyssop,  and 
sprinkled  both  the  book,  and  all  the  people, 

20  Saying,  "This  is  the  blood  of  the  testament  which  God 
hath  enjoined  unto  you. 

21  Moreover  bhe  sprinkled  likewise  witli  blood  both  the  ta- 
bernacle, and  all  the  vessels  of  the  ministry. 

22  And  almost  all  things  are  by  the  law  purged  witVi  blood  ; 
and  '  without  shedding  of  blood  is  no  remission. 

X  Exod.34.6,  6,8.  Lev.l6.H,  15,  18.— y  Lev.  14.4,  6,  7,  49,51,  52.— x Or,  purple.— 
a  Exodus  24.8.  Matt.a6.a3.—b  Exodus  ».  12,  30.  Lev. 8. 15,  19. &.  1G.14,  16,lfi,18,19 


covenant  is  confirmed  over  dead  victims ;  since  it  is  not  at  all 
valid  while  the  appointed  victim  is  alive." 

He  observes,  "Ttiere  is  no  word  signifying /cs/a/or,  or  men, 
in  the  original.  AiaOcjicvoi  is  not  a  substantive,  but  a  parti- 
ciple, or  participial  adjective,  derived  from  the  same  root  aa 
itaQriKr),  and  must  have  a  substantive  understood.  I  therefore 
render  it,  the  disposed  or  appointed  victim ;  alluding  to  the 
manner  of  disposing  or  setting  apart  the  pieces  of  the  victim 
when  they  were  going  to  ratify  a  covenant ;  and  you  know 
well  the  old  custom  of  ratifying  a  covenant  to  vvhicli  the  apos- 
tle alludes.  I  refer  to  your  own  notes  on  Gen.  vi.  18.  and  xv. 
10.— J.  C." 

Mr.  Wakefield  has  translated  the  passage  nearly  in  tlie  same 
way : 

"For,  where  a  covenant  is,  there  must  be  neccssai-ily  intro- 
duced the  death  of  that  which  establisheth  the  covenant,  be- 
cause a  covenant  is  confirmed  over  dead  things  ;  and  is  of  no 
force  at  all  whilst  that  which  establishes  tlie  covenant  is  alive." 
This  is  undoubtedly  the  meaning  of  this  passage,  anil  wc 
should  endeavour  to  forget  that  testament  and  testator  were 
ever  introduced,  as  they  totally  change  the  apostle's  meaning 
— See  the  observations  at  the  end  of  this  chapter. 

18.  Whereupon]  OBev,  wherefore,  asa.  victimw-aSTerymeA 
for  the  ratification  of  every  covenant,  the  first  covenant  made 
between  God  and  the  Hebrews,  by  the  mediation  of  Mosos, 
was  not  dedicated,  cyKCKaivi^ai,  renewed  or  solemnized,  icith- 
out  blood,  without  the  death  of  a  victim,  and  the  aspersion  of 
its  blood. 

19.  When  Moses  had  spoken  every  precept]  The  place  to 
which  the  apostle  alludes  is  Exod.  xxiv.  4 — 8.  where  the  reader 
is  requested  to  consult  the  notes. 

And  sprinkled  both  the  book]  The  sprinkling  fif  the  book  is 
not  mentioned  in  the  place  to  which  the  aposlle  refers  (see 
above,)  nor  did  it  in  fact  take  place.  The  words  avro  re  to 
(3i/3\ioi>,  and  the  book  itself,  should  be  referred  to  Xij/?ui',  ta- 
king ;  and  not  to  cppavriae,  he  sprinkled  :  the  verse  should 
therefore  be  read  thus: — For  njtcr  every  cmnmandment  of 
the  law  had  been  recited  by  Moses  to  all  the  people,  he  took  the 
blood  of  the  calves,  and  of  the  goats,  with  water,  and  scarlet 
wool,  and  hyssop,  and  the  book  itself  and  sprinkled  all  the 
people.  The  rite  was  performed  thus:— Having  received  the 
blood  of  the  calves  and  goats  iPio  basins,  and  mingled  it  with 
water,  to  prevent  it  from  coagjiating;  he  then  took  a  buncli 
o{ hyssop:  and  having  bound  it  together  with  thread  made  of 
scarlet  wool,  lie  dipped  this  in  the  basin,  and  sprinkled  the 
blood  and  water  upon  the  people  who  were  nearest  to  him,  and 
who  might  be  considered,  on  this  occasion,  tlie  representatives 
of  all  the  rest.  For  it  is  impossible  that  he  should  have  had 
blood  enough  to  liave  sprinkled  the  whole  of  the  congre- 
gation. 

Some  think  that  the  blood  was  actually  sprinkled  upon  the 
book  itself,  which  contained  the  written  covenant,  to  signify 
that  the  covenant  itself  was  ratified  by  the  blood. 

20.  77iis  is  the  blood  of  the  testament]  (Covenant.)  Our 
Lord  refers  to  the  conduct  of  Moses  here,  and  partly  quotes 
his  woids  in  the  institution  of  the  eucharist.  This  is  my  blood 
of  the  new  covenant,  ichich  is  shed  for  7nany,for  the  remis- 
sion of  sins,  Matt.  xxvi.  28.  And  by  thus  using  the  words  and 
applying  them,  He  shows  that  His  sacrificial  blood  was  in- 
tended by  the  blood  shed  and  sprinkled  on  this  occasion;  and 
that  by  it  alone  the  remission  of  sins  is  obtained. 

21.  He  sprinkled — with  blood — all  the  vessels  of  the  minis- 
try] To  intimate  that  every  thing  used  by  sinful  man  is  pol- 
luted ;  and  that  nothing  can  be  acceptable  in  the  sight  of  n 
holy  God,  that  has  not,  in  effect,  the  sprinkling  of  the  atoning 
bloixl. 

22.  And  almost  alt  things  are — purged  with  blood]  The 
apostle  says  almost,  because  in  some  cases  certain  vessels 
were  purified  by  water,  certain  hy  fire.  Numb.  xxxi.  23.  and 
some  with  the  ashes  of  the  red  heifer,  S'unib.  xix.  2—10.  but 
it  was  always  understood  that  every  thing  was  at  first  conse- 
crated by  the  blood  of  the  victim. 

A  nd  icithovt  shedding  of  Mood  is  no  remission.]  The  apos- 
tle shows  fully  here,  what  is  one  of  his  great  objects  in  the 
whole  of  this  epistle,  viz.  that  there  *.•<  no  salvation  but  through 
the  sacrificial  death  of  Christ ;  and  to  prefigure  this,  the  law 
itself  would  not  grant  any  remis.'iion  of  sin,  without  the  blood 
of  a  victim.  This  is  a  maxim  even  among  the  Jews  them- 
selves, m3  n'?N  n-iB3  pN  ein  cnphernh,  ala  bedam,  "There  is 
nn  expiation  but  by  blood."  Vnmn,  fnl.  5.  ],  Menaeholh,  fol. 
9.3.  2.  Every  sinno.-  has  forfeited  his///e  by  his  transgressions, 
and  the  law  of  God  requires  his  death  ;~\he.  blood  of  the  vic- 
tim, which  is  its  life,  is  shed  as  a  substitute  for  the  life  of  the 
sinner.    By  these  victims  the  sacrifice  of  Chriit  wusiypifled. 


He  appears  in  the 


CHAPTER  IX. 


presence  r,f  God  for  uf. 


23  It  was  therefore  necessary  that  <•  the  patterns  of  things  in 
the  heavens  should  be  purified  with  these  ;  but  the  heavenly 
thin(;s  themselves  with  better  sacrifices  than  these. 

24  For  "  Christ  is  noj  entered  into  the  holy  places  made  with 
hands,  which  are  the  figures  of  <  the  true ;  but  into  heaven  it- 
self, now  *  to  appear  in  the  presence  of  God  for  us  : 

25  Nor  yet  that  he  shonlil  offer  himself  often,  as  *>  the  high 
priest  entereth  into  the  holy  place  every  year  with  blood  of 
others ; 


He  gave  His  life  for  the  life  of  the  world ;  human  life  for  hu- 
man life  ;  but  a  life  infinitely  dignified  by  its  union  with  God. 

23.  TTiepalternsof  things  in  the  heavens]  That  is,  the  ta- 
bernacle, and  all  its  utensils,  services,  &c.  must  be  purified 
by  these,  viz.  the  blood  of  calves  and  goats,  and  the  sprinkling 
of  the  blood  and  water  with  the  hunch  of  hyssop  hound  about 
with  scarlet  wool.  These  are  called  patterns,  vnoitiyiiaTa,  ex- 
emplars, earthly  things,  which  were  the  representatives  of 
heavenly  things.  And  there  is  no  doubt  that  every  thing  in 
the  tabernacle,  its  parts,  divisions,  utensils,  ministry,  &c.  as 
appointed  by  God,  were  representations  of  celestial  matters ; 
but  how  ?ar,  and  in  what  way,  wo  cannot  now  see. 

Purification  implies  not  only  cleansing  from  defilement,  but 
also  dedication,  or  consecration.  All  the  utensils  employed 
i-n  the  tabernacle  service  were  ihns purified,  though  incapable 
of  any  moral  pollution. 

But  the  heavenly  things  themselres]  Some  think  this  means 
kearen  itself,  whicli,  by  receiving  the  sacrificed  body  of  Christ, 
which  appears  in  the  presence  of  God  for  us,  may  be  said  to 
be  purified,  i.  e.  set  apart  forthe  reception  of  the  souls  of  those 
who  have  found  redemption  in  His  blood.  2.  Others  think 
the  body  of  Christ  is  intended,  which  is  the  tabernacle  in  which 
His  Divinity  dwelt ;  and  that  this  mifjlit  be  said  to  be  purified 
by  its  own  sacrifice,  as  He  is  said,  John  xvii.  to  sanctify  Him- 
self;  that  is,  to  consecrate  Himself  imto  God,  as  a  sin-ofTcring, 
fertile  redemjition  of  man.  3.  Others  suppose  the  church  is 
intended,  which  He  is  to  present  to  the  Father  without  spot, 
or  iBririhle,  or  any  such  thing.  4.  As  the  entrance  to  the  holy 
of  holies  must  be  made  by  the  sprinkling  of  the  blood  of  the 
sacrifice,  and  as  that  holy  of  holies  represented  heaven,  the 
apostle's  meaning  seems  to  be,  that  there  was  and  could  be  no 
rntrauce  to  the  holiest  but  through  His  blood  :  and,  therefore, 
when  by  a  more  perfect  tabernacle,  ver.  11,  12.  He  passed  into 
the  heavens,  not  with  the  blood  of  bulls  and  goats,  but  by  His 
own  blood,  lie  thus  purified  or  laid  open  the  entrance  to  the  ho- 
liest, by  a  more  valuable  sacrifice  than  those  required  to  open 
the  entrance  of  the  holy  of  holies.  It  was  necessary,  there- 
fore, for  God  had  appointed  it  so,  that  the  tabernacle,  and  its 
parts.  &c.  which  were  patterns  of  things  in  the  heavens, 
should  be  consecrn/efi  ana  eji^ftrerf  with  such  sacrifices  as  have 
already  been  mentioned;  butthe  heaven  of  heavens,  into  which 
.lesus  entered,  and  whither  He  will  bring  all  His  faithful  fol- 
lowers, must  be  propitiated,  consecrated,  and  entered,  by  the 
infinitely  belter  sacrifice  of  His  own  body  and  blood.  That 
this  is  the  meaning,  appears  from  the  following  verse. 

24.  Christ  is  not  entered  into  the  holy  places  made  with 
hands]  He  is  not  gone  into  the  Imly  of  holies  of  the  taherna- 
rie  or  temple,  as  the  Jewish  high-priest  does,  once  in  the  year, 
M'ith  the  blood  of  the  victim  to  sprinkle  it  before  the  niercy- 
«!eat  there;  but  into  heaven  itself,  which  he  has  thus  opened 
to  all  believers,  having  made  the  propitiatory  oflfering,  by 
which  both  he,  and  those  whom  he  represents,  are  entitled  to 
enter,  and  enjov  eternal  blessedness.  And  hence  we  may 
ronsider,  that  Christ  appearing  in  His  crucified  body  be- 
fore the  throne,  is  a  real  offering  of  Himself  to  the  Divine  jus- 
tice, in  behalf  of  man ;  and  that  there  He  continues,  in  the 
constant  act  of  being  oflered,  so  that  every  penitent  and  be- 
liever coming  unto  God,  through  Him,  find  Him  their  ever 
ready  and  available  Sacrifice,  officiating  as  the  High-priest  of 
mankind  in  the  presence  of  God. 

2.'>.  Nor  yet  that  he  should  offer  himself  often]  The  sacrifice 
of  Christ  is  not  like  that  of  the  Jewish  iiigh-priest:— his  must 
be  oflered  every  yeai  ;  Christ  has  offered  himself  o;ice /or  all ; 
and  this  sacrificial  act  has  ever  the  same  eflicacy,  His  crucified 
body  being  still  a  powerful  and  infinitely  meritorious  sacrifice 
before  the  throne. 

26.  Por  then  must  he  often  have  suffered]  In  the  counsel 
of  God,  Christ  was  consiclered  the  Lamb  slain  from  the  foun- 
dation of  the  world.  Rev.  xiii.  8.  so  that  all  believers  before 
His  advent,  were  as  equally  interested  in  His  sacrificial  death 
as  those  who  have  lived  since  His  coming.  Humanly  speak- 
ing, the  virtue  of  the  annual  atonement  could  not  last  long, 
and  must  be  repeated  :  Christ's  sacrifice  is  ever  the  same': 
His  life's  blood  is  still  considereil  as  in  the  act  of  being  con- 
tinually poured  out.     See  Rev.  v.  6. 

The  end  of  the  world]  The  conclusion  of  the  Jewish  dis- 
pensation—the Christian  dispensation  being  that  which  shall 
continue  till  the  end  of  time. 

To  put  away  sin]  Ei{  aOcTtjaiv  aimprtaf,  to  abolish  sin- 
offerings  ;  i.  e.  to  put  an  end  to  the  Mosaic  economy  by  His 
one  offering  of  Himself.  It  is  certain  that  after  Christ  had  of- 
fered Himself,  the  typical  sinoflTerings  of  the  law  ceased  :  and 
«h)s  was  expressly  foretold  by  the  prophet  Daniel,  ch.  ix.  24. 
Some  think  that  the  expression  should  be  applied  to  the 
putting  away  the  guilt,  power,  and  beins,  of  sin  from  the 
fouls  of  believers- 


26  For  then  must  he  often  have  suffered  since  the  founda- 
tion of  the  world  :  but  now  '  once  k  in  the  end  of  the  world 
hath  he  appeared  to  put  away  sin  by  the  sacrifice  oi  him- 
self. 

27  '  And  as  it  is  appointed  unto  men  once  to  die,  ■**  but  after 
this  the  judgment : 

28  So  "  Christ  was  once  "  offered  to  bear  the  sins  >"  of  many  : 
and  unto  them  that  i  look  for  him  shall  he  appear  the  second 
time  without  sin  unto  salvation. 


27.  As  it  is  appointed]  AnoKci rai,  it  is  laid  before  them  by 
the  Divine  decree.  Dust  thou  art,  and  unto  dust  thou  shall 
return.  Unto  j/ien — generally,  during  the  course  of  the  pre- 
sent world — not  all  men,  as  some  falsely  qiiote  :  for  Enoch 
and  Elijah  have  not  died  ;  and  those  that  shall  be  alive  at  the 
day  of  judgment  shall  not  die,  but  be  changed. 

But  after  this  the  judgment]  They  shcill  die  but  once,  and 
be  judged  but  once ;  therefore,  there  is  no  metempsychosis, 
no  trayismi gration  from  body  to  liody  ;  judgment  succeeds  to 
dying ;  and,  as  they  shall  be  judged  but  once,  they  can  die 
but  07ice. 

28.  So  Christ  was  once  offered]  He  shall  die  no  more  :  Ho 
He  has  borne  away  the  sins  of  many :  and  what  He  has  done 
once,  shall  stand  good  for  ever.  Yet  He  loilt  appear  a  second 
time  without  sin,  x''>P'i  anapriai,  without  a  sin-offering — 
THAT  He  has  already  made. 

Unto  salvation]  To  deliver  the  bodies  of  believers  from 
the  empire  of  death,  reunite  them  to  their  purified  souls,  and 
bring  both  into  His  eternal  glory.  This  is  salvation;  and  the 
very  highest  of  which  the  human  being  is  capable.  Amen, 
even  so,  come  Lord  .lesus !  Hallelujah ! 

1.  In  the  preceding  notes  I  have  given  my  reasons  for  dis- 
senting from  our  translation  of  the  15th,  16th,  and  17th  verses. 
Many  learned  men  are  of  the  same  opinion ;  but  I  have  not 
met  with  any  who  apjiears  to  have  treated  the  whole  in  a  more 
satisfactory  manner  than  Dr.  Macknight:  and  forthe  edifi- 
cation of  my  readers  I  shall  here  subjoin  the  substance  of 
what  he  has  written  on  this  point. 

"  Verse  1.5.  Mediator  of  the  new  covenant  See  Heb.  viii.  7. 
The  word  fiia^r]Kr),  here  translated  covenant,  answers  to  the 
Hebrew  word,  berilh,  whicli  all  the  translators  of  the  Jewish 
scriptures  have  understood  to  signify  o  covenant.  The  same 
signification  our  translators  have  affixed  tothe  word  ^ia9^*-»),  as 
often  as  it  occurs  in  the  writings  of  the  evangelists  and  apostles  ; 
except  in  the  history  of  the  institution  of  the  Supper,  and  in 
2  Cor.  iii.  6.  and  Heb.  vii.  22.  and  in  the  passage  under  consi- 
deration ;  in  which  places,  copying  the  Vulgate  version,  they 
have  rendered  iia^riKq  by  tlie  word  testament.  Bffiza,  follow- 
ing the  Syriac  version,  translates  ita^ri"'!  every  where  by  the 
words /ffirfif,'!,  pactum,  except  in  the  16lh,  17lli,  and  20th  ver- 
ses of  this  chapter,  where  likewise,  following  the  Syriac  ver- 
sion, he  has  testamentuin.  Now,  if  Kaivri  SiajrjKl,  the  Aefo 
Testament,  in  the  passages  above-mentioned,  means  the  Gos- 
pel covenant,  as  all  interpreters  acknowledge,  TruXaia  Sta^iKr), 
the  Old  Testament,  2  Cor.  iii.  14.  and  TrpojTri  6ia^t]Kn,  the  first 
testament,  Heb.  ix.  15.  must  certainly  be  the  Sinaitic  cove- 
nant, or  law  of  Moses;  as  is  evident  also  from  Heb.  ix.  20. 
On  this  supposition  it  may  be  asked,  1.  In  what  sense  the  Si- 
naitic covenant,  or  law  of  Moses,  which  required  perfect 
obedience  to  all  its  precepts  under  penalty  of  death,  ancl  allow- 
ed no  mercy  to  any  sinner,  however  penitent,  can  be  called 
a  testament,  which  is  a  deed  conferring  something  valuable 
on  a  person,  who  may  accept  or  refuse  it,  as  he  thinks  fit  ■? 
Besicles  the  trans.iction  at  Sinai,  in  which  God  promised  to 
continue  the  Isr.ielites  in  Canaan,  on  condition  they  refrained 
from  the  wicked  practices  of  the  Canaanites,  and  observed  Hi.<i 
statutes,  Lev.  xviii.  can  in  no  sense  be  called  a  testament. 
2.  If  the  law  of  Moses  be  a  testament,  and  if,  to  render  that 
testament  valid,  the  death  of  the  testator  be  necessary,  as  the. 
IJriglish  translators  have  taught  us,  ver.  10.  I  ask,  who  was  it 
that  made  the  testament  of  the  law  f  Was  it  God,  or  Moses  7 
And  did  either  of  them  die  to  render  it  valid?  3.  I  observe, 
that  even  the  Gospel  covenant  is  improperly  called  a  testa- 
ment;  because,  notwithstanding  all  its  blessings  were  pro- 
cured  by  the  death  of  Christ,  and  are  most  freely  bestowed,  it 
lost  any  validity  which,  as  a  testament,  it  is  thought  to  have 
received,  by  the  death  of  c;hrisl,  when  He  revived  again  on  the 
third  day.  4.  The  things  affirmed  in  the  common  translation 
of  ver.  15.  concerning  the  New  Testament:  namely,  that  it 
has  a  Mediator;  that  that  Mediator  is  the  Testator  Himself; 
that  there  were  transgressions  of  a  former  testament,  for  the 
redemiition  of  which  the  Mediator  of  the  New  Testament 
died;   and   ver.    10.   that  the   first  testament  was   made  by 

sprinkling  the   people,    in   whose  fa\ r  it  w.ts  made,  with 

blood  ;  are  all  things  quite  foreign  to  a  testament.  For,  was  it 
ever  known,  in  anv  nation,  that  a  testament  needed  a  mei^ia- 
tor  1  Or,  that  the  testator  was  the  mediator  of  his  own  testa- 
ment? Or,  that  it  was  necessary  the  testator  of  a  new  testa- 
ment should  die  to  redeem  the  tiansgressions  of  a  former  tes- 
tament !  Or,  that  any  testament  was  ever  made  by  sprinkling 
the  legatees  with  blood  7  These  things,  however,  were  usual 
ill  covenants.  They  had  mediators,  who  assisted  at  the  ma- 
king of  them,  and  were  sureties  for  the  performance  of  them. 
They  were  commonly  ratified  by  sacrifices,  the  blood  of  which 
was  sprinkled  on  the  parties;  withal,  if  any  former  covenant 
was  infnnj'^d  bv  the  pariie!?,  satisfaction  was  given  at  the  ma- 
383 


Additional  observations 


HEBREWS. 


on  the  preceding  chapter. 


king  of  a  second  covenant.  5.  By  calling  Christ  the  Media- 
tor of  the  New  Testament  our  thoughts  are  turned  away 
entirely  from  the  view  which  the  Scriptures  give  us  of  His 
death  as  a  sacrifice  for  sin  :  whereas,  if  He  is  called  /he  Medi- 
ator of  the  New  Covenant,  which  is  the  true  translation  of 
ita^riKli  KOivTii  ixeairris,  that  appellation  directly  suggests  to 
US,  that  the  New  Covenant  was  procured  and  ratified  by  His 
death  as  a  sacrifice  for  sin.  Accordingly  Jesus,  on  account  of 
His  beinji  made  a  Priest  by  tlie  oath  of  God,  is  said  to  be  the 
Priest,  or  Mediator  of  a  better  covenant  than  that  of  which 
the  Levitical  priests  were  the  mediators.  I  acknowledge  that 
in  classical  Greek  Sia^r]Kri  commonly  signifies  a  testament. 
Vet,  since  the  Seventy  have  uniformly  translated  the  Hebrew 
word  berilh,  which  properly  signifies  a  covenant,  by  the  word 
iiaSriKri,  in  Writing  Greek  the  Jews  naturally  used  Sta^oKn 
tor  ovv^nKn,  as  our  translators  have  acknowledged,  by  their 
version  of  Heb.  x.  16.  To  conclude,  seeing,  in  the  veises 
under  consideration,  dia^rj"'!  may  be  translated  a  covenant ; 
and  seeing,  when  so  translated,  tbeae  verses  make  a  better 
sense,  and  agree  better  with  the  scope  of  the  apostle's  reason- 
ing, than  if  it  were  translated  a  testament ;  we  can  be  at  no 
loss  to  know  which  translation  of  iia^rjKri  in  these  verses 
ought  to  be  preferred.  Nevertlieless,  the  absurdity  of  a  phra- 
Beology,  towhicli  readers  have  been  long  accustomed,  without 
attending  distinctly  to  its  meaning,  does  not  soon  appear. 

"  He  is  the  Mediator.  Here  it  is  remarkable  that  Jesus  is 
not  called  ita^ejievoi,  the  Testator,  but  /jco-it;;;,  the  Mediator, 
of  the  New  Covenant ;  first,  because  He  procured  the  New 
Covenant  for  mankind,  in  which  the  pardon  of  sin  is  pro- 
mised ;  for,  as  the  apostle  tells  us,  His  death,  as  a  sacrifice  for 
sin,  is  the  consideration  on  account  of  which  the  pardon  of 
the  transgressions  of  the  first  covenant  is  granted.  Secondly, 
because  the  new  covenant  having  been  ratified,  as  well  as 
procured,  by  the  death  of  Christ,  He  is  fitly  called  the  Media- 
tor of  that  covenant  in  the  same  sense  that  God's  oath  is  call- 
ed, Heb.  vi.  17.  the  mediator,  or  con  firmer  of  His  promise. 
niirdly,  Jesus,  who  died  to  procure  the  New  Covenant,  be- 
ing appointed  by  God  the  High  priest  thereof,  to  dispense  His 
blessings,  He  is  on  that  account  also  called,  Heb.  viii.  6.  t/ie 
mediator  of  that  better  covenant. 

"  Verse  16.  for  lehere  covenant  (ia  made  by  sacrifice)  there 
is  a  necessity  tliat  the  death  of  the  appointed  sacrifice  be  pro- 
duced. This  elliptical  expression  most  be  completed,  if,  as 
is  probable,  the  apostle  had  now  in  his  eye  the  covenant  which 
God  made  with  Noah  and  Abraham.  His  covenant  is  record- 
ed Gen.  viii.  20.  where  we  are  told,  that  on  coming  out  of  the 
ark,  Noah  offered  a  burnt-offering  of  every  clean  beast  and 
fowl.  And  the  Lord  smelled  a  sweet  savotir.  And  the  Lord 
said  in  his  heart,  I  will  not  again  curse  the  ground,  neither 
teill  I  again  smite  anymore  every  living  thing  as  I  have  done. 
This  promise,  or  declaration,  God  called  His  covenant  with 
■men,  and  with  every  living  creature.  Gen.  ix.  9,  10.  In 
like  manner  God  made  a  covenant  with  Abraham  by  sacri- 
fice. Gen.  XV.  9,  18.  and  with  the  Israelites  at  Sinai,  Exod. 
xxiv.  8.  See  also  Psalm  1.  5.  By  making  His  covenants 
with  men  in  this  manner,  God  taught  them  that  His  inter- 
courses with  them  were  all  founded  on  an  expiation  after- 
ward to  be  made  for  tiieir  sins,  by  the  sacrifice  of  the  r^eed  of 
the  woman,  the  bruising  of  whose  heel,  or  death,  was  foretold 
at  the  fall.  On  the  authority  of  these  examples,  the  practice 
of  making  covenants  by  sacrifice  prevailed  among  the  Jews  : 
Jer.  xxxiv.  IS.  Zech.  ix.  11.  and  even  among  the  heathens ;  for 
they  had  the  knowledge  of  these  examples  by  tradition.  Sta- 
banl  et  cces&  jungebant  foedera  porca :  Virgil,  jEneid,  viii. 
611.  Hence  the  phrases,  fcedus  ferire  and  percutere,  to 
strike,  or  kill  the  covenant. 

"  There  is  a  ?iecessity  that  the  death,  ra  6ta^eix!:vii,  of  the 
appointed.  Here  we  may  supply  either  the  word  ^vixaros,  sa- 
crifice, or  ^(jf,  animal,  which  might  be  either  a  calf,  a  goat,  a 
bull,  or  any  other  animal,  which  the  parties  making  the  cove- 
nant chose.  Aia^efuiiy  is  the  participle  of  the  second  aorist 
of  the  middle  voice  of  the  verb  iiari^rifn,  constituo,  I  ap- 
point. Wherefore  it^s  primary  and  literal  signification  is,  of 
the  appoiiited.  Our  translatoi-s  have  given  the  word  this 
sense,  Luke  xxii.  29.  Kajo)  iiari^tjiai  i'luv,  Ka^ox;  iiari^tro 
fjoi  b  YluTrip  ijy,  ffnatXttav.  And  I  apjioint  to  you  a  kingdom, 
as  my  Father  hath  appointed  to  me  a  kingdom. 

"Be  brought  in — Savarov  avayKT]  (pef)£(j^ai  ra  iia^tjicvy. 
Eisner,  Vq).  II,  p.  381,  has  showed  tliat  the  word  (ptpsu^at  is 
sometimes  used  in  a  forensic  sense  for  what  is  produced  or 
proved,  or  made  apparent  in  a  court  of  judicature.  Wherefore 
the  apostle's  meaning  is,  that  it  is  necessary  the  death  of  the 
appointed  sacrifice  be  brought  in,  or  produced,  at  the  m.aking 
of  the  covenant.  In  the  margin  of  our  Bibles  this  clause  is 
rightly  translated  he  brought  in.  See  Acts  xxv.  7.  where 
<f>ipovTE<;  is  used  in  a  forensic  sense. 

'  Verse  17.  A  covenant  is  firm  over  dead  sacrifices  ;  Etti  vck- 

poii.     "SeKDoii  being  an  adjective,  it  must  have  a  substantive 

384 


agreeing  with  it,  either  expressed  or  understood.  The  substan- 
tive understood  in  this  place,  I  think,  is  dvitaai,  sacrifices , 
for  which  reason  I  have  supplied  it  in  the  translation.  Per- 
haps the  word,  ^cooif,  animals,  may  be  equally  proper ;  es- 
pecially as,  in  the  following  clause,  StaBcfjiefu;  is  in  the  gen- 
der of  the  animals  appointed  for  the  sacrifice.  Our  translators 
have  supplied  the  word  avSpu)jrots,  men,  and  have  translated 
CTTi  veKpoii,  after  men  are  dead,  contrary  to  the  propriety  of 
the  phrase. 

"It  never  hath  force  whilst  the  appointed  liveth.  'Ore  (/;  5 
6ia^£pci>os  :  supply  noaxos,  or  raayog,  or  ravpoi;  fthilst  tAe 
calf,  or  goat,  or  bull,  appointed  for  the  sacrifice  ofratification 
liveth.  The  apostle  having,  in  ver  15.  showed  that  Christ's 
death  was  necessary,  as  h  MtcriTijf,  the  Mediator,  that  is,  the 
Procurer  and  Ratifier  of  the  New  Covenant,  he,  in  the  16th 
and  17th  verses,  observes,  that  since  God's  covenants  with 
men  were  all  ratified  by  sacrifice,  to  showthat  his  intercouraes 
with  men  are  founded  on  the  sacrifice  of  His  Son,  it  was  ne- 
cessary tliat  tlie  New  Covenant  itself  should  be  ratified  by 
His  Son's  actually  dying  as  a  sacrifice." 

The  faultiness  of  the  common  translation  of  the  iStli,  iBth, 
17th,  18th,  and  20th  verses  of  this  chapter  having  been  already 
shown  in  tlie  notes,  nothing  needs  be  added  here,  except  \a 
call  the  reader's  attention  to  the  propriety  and  strength  of  the 
apostle's  reasoning,  as  it  appears  in  the  translation  of  these 
verses,  which  I  have  given,  compared  with  his  reasoning,  as 
represented  in  tlie  common  version. 

2.  It  is  suppesed  that  in  verse  28.  the  apostle  in  speaking 
about  Christ's  bearing  the  sins  of  many,  alludes  to  the  ceremo- 
ny of  the  scape  goat.  This  mysterious  sacrifice  was  to  be 
presented  to  God,  Lef.  xvi.  7.  and  tiie  sins  of  the  people  were 
to  be  confessed  over  the  head  of  it,  ver.  21.  and  after  this  the 
goat  was  dismissed  into  a  land  uninhabited,  laden,  as  the  in- 
stitution implied,  with  the  sins  of  the  people ;  and  this  the 
woril  aveveyKctv,  to  bear  or  carry  away,  seems  to  imply.  So 
truly  as  the  goat  did  metaphorically  bear  away  the  sins  of  the 
many  ;  so  truly  did  Christ  literally  bear  the  punishment  due  to- 
our  sins  ;  and,  in  reference  to  every  believer,  has  so  borne  thens 
away,  that  they  shall  never  more  rise  in  judgment  agains! 
him. 

3.  In  Christ's  coming,  or  appearing  the  second  time,  it  i» 
very  probable,  as  Dr.  Doddridge,  and  others,  have  conjectured, 
that  there  is  an  allusion  to  the  return  of  the  high-priest  from 
the  inner  tabernacle.  For,  affer  appearing  there  in  the  pre- 
sence of  God,  and  making  atonement  for  tlie  i^opie  in  the 
plain  dress  of  an  ordinary  priest.  Lev.  xvi.  2.3,  24.  he  came  otit^ 
arrayed  in  his  magnificent  robes,  to  bless  the  people,  who^ 
waited  for  him  in  the  court  of  the  tabernacle  of  the  congregRv 
tion.  "  But  there  will  be  this  difference,"  says  Dr.  Macknight, 
"  between  the  return  of  Christ  to  bless  his  people,  and  the  re- 
turn of  the  high-priest  to  bless  the  congregation.  The  latter, 
after  coming  out  of  the  most  hcly  place,  made  a  new  atone- 
ment in  his  pontifical  robes,  for  himself  and  for  the  people. 
Lev.  xvi.  24.  which  showed  that  the  former  atonement  was  no5 
real,  but  typical.  Whereas  Jesus,  after  having  made  atone- 
ment [and  presented  Himself  in  heaven,  before  God]  will  not 
return  to  the  earth  for  the  purpose  of  making  Himself  a  sacri- 
fice the  second  time.  But  having  procured  an  eternal  redemp- 
tion for  us,  by  the  sacrifice  of  Himself  once  offered.  He  will 
return  for  the  purpose  of  declaring  to  them  who  wait  for  Him, 
that  they  are  accepted,  and  of  bestowing  on  them  the  great 
blessing  of  eternal  life.  This  reward  He,  being  surrounde(5 
with  the  glory  of  the  Father,  Mark  xvi.  27.  will  give  them  in 
the  presence  of  an  assembled  universe,  both  as  their  King 
and  their  Priest.  This  is  the  great  salvation  Which  Christ 
came  to  preach,  and  which  was  confirmed  to  the  world  by 
them  who  heard  Him,  Heb.  ii.  3."  Reader,  lay  this  sincerely 
to  heart ! 

4.  The  form  in  Which  the  high-priests  and  the  ordinary 
priei=-ts  were  to  bless  the  people,  after  burning  the  incense  in 
the  tabernacle,  is  prescribed  Num.  vi.  23 — 26.  Literally  trans- 
lated from  the  Hebrew,  it  is  as  follows,  and  consists  of  three 
parts,  or  benedictions: 

1.  May  Jehovah  bless  thee,  and  preserve  tliee  f 

2.  May  Jehovah  cause  His  face  to  shine  upon-  tliee,  and  be 
gracious  unto  thee ! 

3.  May  Jehovah  lift  up  His  faces  upon  thee,  and  may  He  put 
prosperity  unto  thee ! — feee  my  notes  on  the  place. 

We  may  therefore  say,  that  Christ,  our  High-priest,  came 
to  bless  each  of  us,  by  turning  us  away  from  our  iniquity.  And 
let  no  one  ever  expect  to  see  Him  at  His  second  coming  with 
joy,  unless  he  have,  in  this  life,  been  turned  away  from  his 
iniquity,  and  obtained  remission  of  all  his  sins,  and  that  holi- 
ness, withoutwhich  none  can  see  God.  Reader,  the  time  of  Hia 
reappearing  is,  to  thee,  at  hand !  Prepare  16  meet  thy  God ! 

On  the  word  conscience,  which  occurs  so  often  in  this  chap- 
ter, and  in  other  parts  of  this  epistle,  see  the  observations  »t 
the  end  of  chap  xili. 


T'he  law  was  only  the  shadow 


HEBREWS. 


of/ulurc  good  Ihinga. 


¥' 


and  not  the  very  ini.ige  of  the  things,  "can  never  witli 

tliose  sacrifices  which  they  offered  year  by  year  continilul'ly 
make  tlic  coiners  thereunto  <i  perfect. 

2  For  then  "^  would  they  not  liave  ceased  to  be  ofTcred  1  be- 
caasc  that  tlxe  worshippers  once  purged  should  liavc  had  no 
more  conscience  of  sins. 

3  f  But  in  tliose  sacrifices  there  is  a  remembrance  again  made 
«f  sins  every  year. 

!  Or,  Ihcy  woula 


CHAPTER  X. 

TTte  insufficiency  of  the  legal  sacrifices  to  ta/cf  away  sin,  1 — 4.  The  purpose  and  will  of  God  as  declared  by  the  Psalmist, 
relative  to  the  salvation  uf  the  world  hy  the  incarnation  of  Christ  ;  aiid  unr  sanctificatiun  through  that  will,  5 — 10.  ('oin- 
parisnn  between  the  Priesthood  uf  Christ  and  that  of  the  Jews,  11 — U.  The  New  Covenant  which  God  promised  to  makr, 
and  tht  blessings  of  it,  15 — 17.  The  access  which  genuine  believers  hare  to  the  holiest,  by  the  blood  of  Jesus,  18 — 20. 
ftaving  a  High-priest  over  the  church  of  God,  weshould  have  faith,  icalk  upriglilly,  holdfast  our  profession,  exhort  and 
help  each  other,  and  maintain  Christian  communion,  21 — -'>.  The  danger  and  awful  co'nse(juences  of  final,  apustacy, 
21)— 31.  In  order  to  our  perseverance,  we  should  often  reflect  on  past  mercies,  and  the  support  afforded  us  in  temptationa 
and  afflictions,  and  not  cast  away  our  confidence,  fur  we  shall  receive  the  promise  if  we  patiently  fulfil  the  will  of  God, 
3'.J— 37.  7'ttejugt  hiffailli  shall  live  ;  but  the  soul  that  draws  back  shall  die,  3S.  The  a/ioslie's  cuiifidtntc  in  tlie  believing 
Hebreics,  39.    [A.  M.  cir.  4067.    A.  U.  cir.  63.     An.  Olyinp.  cir.  CCX.  3.     A.  U.  C.  cir.  816.] 

lOR  tiic  law  having  a  *•  shadow  i-  of  good  things  to  come,      4  For,  s  it  is  not  possible  lliat  the  blood  of  bulls  and  of  goals 

should  take  away  sins. 

5  Wiierefore,  when  he  coinetli  into  the  wnHd,  he  saith,  h  S^a- 
crifice  and  oflbring  thou  wouldesl  n'ol,  bVil  a  body  •  hast  thoil 
prepare<I  nie: 

6  In  burnt  offerings  and'  satrifices  for  sin  thou  hast  had  no 
pleasure. 

7  Tliert  said  f,  Lo,  I  come  (in  the  volume  o!*  the  book  it  is 
written  of  me,)  to  do  thy  will,  O  CJoJ. 

II -h  TsB.lO.C,  &c.  ^nO-ilfcc.    IsiLl.ti.    .Ier.fi.5r1. 
fillet  me. 

making  atonement  for  sin  ;  they  were  only  designi-d  hj  point 
out  My  incarnation  and  consequent  sacrificiuf  death ;  anil 
therefore  a  body  hast  thou  prepared  me,  by  a  miraculou.s  co/i- 
cep'tion  in  the  womb  ftf  a  virgin ;  according'  to'Thy  word,  l/te 
seed  of  thn  woman  shall  bruise  the  head  of  the  serpent. 

A  liody  hast  thou  prepared  me]  The  quotation  in  this  and 
the  ivio  following  verses  is  tnken  from  Psalm  xl.  6l!h,  7th,  and 
8th  verses,  as  tliey  stand  now  in  Hie  SeptaasinI,  witji  scarcely 
any  variety  of  reading:  but,  allhougli  the  ge;ieral  meaning  is 
tlie  same,  they  are  widely  difTrrcnt  in  yerbnl  e.xprc.s.sion  in  th'! 
Hebrew,  l^avid's  words  are,  ^V  n'~i3  tb'';iis'  uznnyimcnrila  li, 
which  we  translate,  my  ears  hast  than  opened  ;  but  they  niiglit 
be  more  properly  rendered,  my  cars  hast  Ihoii  bored ;  tli.it  is, 
thou  hast  made  me  ihy  servant  for  ever,  bn\wel[  in  'I'binc 
own  house:  for  the  allusion  is  evidently  to  the  custom  men- 
tioned Exod.  x.ti.  2,  &.C.  "If  tliou  buy  a  Hebrew  servant,  six 
years  shall  he  serve,  and  in  the  seventli  lie  shall  go  out  free: 
but  if  tlie  servant  sliall  positively  say,  I  love  my  master,  &c.  I 
will  not  go  out  free,  then  his  master  shall  bring  him  to  tlio 
door-post,  and  shall  bore  his  ear  througli  willi  an  awl,  and  In; 
shall  serve  liim  forever." 

Hut  how  is  it  possible  tTiat  the  Se)itu'ngint  am)  the  apostli; 
should  take  a  moaning  so  totally  dillerenl  from  the  sense  of 
file  Hebrew  t  Dr.  Kennicoll  has  a  very  ingcuioits  conjecture 
here:  he  supposes  that  the  .•<eptuagiiit  and  apostle  express  tho 
meaning  of  the  words  as  they  stood  in  the  cojiy  from  wliicli 
(he  Greek  translation  was  inaife  ;■  and  that  the  present  He- 
brew text  is  corrupted  in  tlie  word  0^:iK  nznnyini,  cars, 
wliich  has  been  written  tliroMgh  carelessness  fur  niJ  tN  az 
gevah,  THEN,  a  body.  The  first"  syllable  tN  az,  then,  is  thu 
same  in  both  ^  and  the  latter  □"'3  nim,  which,  ioiued  to  tN  az, 
makes  □■'JIN  aznayini,  niiglit  have  Iveen  easily  mistaken  for 
rr^i  gevah,  dody;  3  nun,  bein^  very  like  i  •^imel ;  ^  yod,  like 
1  vau ;  and  n  he,  like  final  D  mem;  especially  if  tlie  line  on 
which  the  letters  were  written  iv,  the  MS.  'happened  to  be 
blacker  than  ordinary,  which  has  often  been  a  cause  of  mis- 
take, K  might  have  been  easily  taken  for  the  under  stroke  of 
the  mem,  and  thus  give  rise  to  a  corrupt  reading  :  add  lo  this, 
the  root  7\'^i  cnroh,  signifies  as  well  to  prepare  as  lo  operi, 
bore,  &e.  On  this  supposition  the  ancient  copy  translated  by 
the  Scptuagint,  and  followed'  by  the  apostle,  liiust  have  reail 
the  text  thus,  i'?  ri'">3  n>J  TN  az  gerah  carita  li  ;  rrr.'fia  6cKarni>- 
Tiaio  not,  then  a  body  thou  hast  prppured  me  ;  thus  the  lie- 
brew  text,  the  Version  of  the  .■<eptua'_'iiit,  and  the  aposlli-,  will 
agree  in  what  is  known  to  bean  indisputable  fact  in  Ohris- 
tianitv  ;  namely,  that  Clirist  was  iyicarnated  for  the  sin  of  tliu 
world. 

The  JElhiopic  hns  nearly  tlie  same  reading  :  (he  Araljic  has 
both,  A  body  thou  hast  prepared  nie,  and  mine  ears  thou  hast 
opened.  But  the  Syriac,  the  Chaldee,  and  the  Vnlgate,  asrei: 
with  the  present  Hebrew  text ;  and  none  of  the  MSS.  rollatej 
by  Kennicoll  and  Dc  Rossi  have  any  various  reading  on  tlio 
disputed  words. 

It  is  remarkable,  that  all  theofP'rtngs  and  sacrifices  which 
were  considered  to  be  of  an  atoninir  or  cleatisiiig  nature,  ofl'er- 
ed  tmder  the  law,  are  here  enumerated  by  the  I'sahnist  anil 
the  apostle,  to  show  that  none  of  Ihein,  nor  alt  of  them,  could 
lake  away  sin  ;  and  that  t!ie  grand  sacrifice  of  Christ  was  lliai 
alone  which  could  do  it. 

Four  kinds  are  here  specified,  beth  by  the  I'salmist  and  the. 
apostle  :—r;z.  sacrifice,  rot  ;eA«c//,  Ovma-,  offeui.vg,  nnsa 
viincliah,  irfinaip-.nn;  BUKNT-OFFEurNO,  nSip  ulah.  n'SuKnvrditia i 
SIN-OFFERING,  HN'jn  chdlaoh,  nrpi  (iimnrias. — Of  all  these  we 
may  say.  with  the  apostle,  it  was  impossible  that  the  bloud  of 
bulls  and  goals,  &c.  should  take  away  sin. 

G.  7'hou  hast  had  no  pleasure]  Thou  couldist  never  b« 
ple;iscd  with  the  victims  under  the  law  ;  Thou  coiildest  never 
consider  theiii  as  atonements  for  sin  ;  as  lln-y  could  never  sa 
tifrfy  Thy  justice,  nor  make  Thy  law  honourable. 

7.  In  the  volume  (f  tlie  hook]  loa  nS302  hemigOlath  sephcr, 

"in  the  roll  of  the  book."     Anciently  books  were  written  on 

skins,  and  rolled  up.     Among  the  nomaiis,  these  were  called 

volamina,  from   lo.'re,  I  ] oil  ;nnd  the  Pentatcucli,  in  "the 

38i> 


NOTES. — Verse  1.  The  law  having  ushadoie  of  good  things 
to  come]  A  shadow,  oKta,  signifies — 1.  Literally,  the  shade  cast 
from  a  body  of  any  kind,  interposed  between  the  place  on 
which  the  Shadow  is  projected,  and  the  sun  or  light;  the  rays 
of  the  light  not  shining  on  that  place,  because  intercepted  by 
the  opacity  of  the  body,  through  which  they  cannot  pass.  2.  It 
signifies,  technically,  a  sketch,  rirde  plan,  or  imperfect  draugltt, 
of  a  building,  landscape,  man,  beast,  &c.  3.  It  signifies,  nteta- 
phorically,  any  faint  adumbration,  symbolical  expression,  iui- 
iierfoct  or  obscure  image  of  a  thing:  and  is  opposed  to  awjia, 
body,  r)t\.\\e  thing  intemletl  to  be  thereby  defined.  4.  It  is  used 
catachrestictilly  among  the  Greek  writers,  as  umbra  is  among 
tl»e  Latins,  to  signify  any  thing  vain,  empty,  light,  not  solid: 
thus  Phit-astratus,  ViL  Sopli.  lib.  i.  cap.  20.  On  OKia  Kai  ovet- 
p:iTa  at  ^rSoj/ni  varrai,  all  pleasures  are  but  shadows  and 
dreams.  And  Cicero,  in  Pison,  caji.  24.  Omnes,  umbras  falsm 
glorioi  conseclari.  "All  pursue  the  shadows  of  false  glokv." 
And  again,  Dc  qfflc.  lib.  iii.  cap.  17.  Nos  veri  j uris germanmque 
pistitia,  !iii\uhvu\  et  expressam  etngiem  nullam  tenemus:  um- 
l\r^  et  iiwif'nubtts  ulimur.  "We  have  no  Solid  and  express 
cni:;y  of  true  law,  and  genuine  justice ;  but  we  employ  shadows 
and  linages  to  represent  thrtn." 

And  nM  the  very  image]  EiKtov,  image,  signifies — I.  A  sim- 
ple representation  ;  from  etxto,  I  am  like.  2.  't\\e  form,  or 
particular  fashion,  of  a  thimr.  3.  The  model,  according  to 
which  any  thing  is  formed.  4.  The  perfect  image  of  a  tiling, 
as  opposed  to  a  faint  representation.  5.  Metaphorically,  a 
similitude,  agreement,  or  conformity. 

Tlie  law,  with  all  its  ceremonies  and  sacrifices,  was  only  a 
shadow  ai  spiritual  and  eternal  good.  The  Gospel  is  (he  image 
or  thing  itself  as  including  every  spiritual  and  eternal  good. 

VVc  may  iKite  three  tilings  here — 1.  The  shallow,  or  general 
outline,  limiting  the  size  and  proportions  of  the  thing  to  be 
represented.  2.  The  image  or  likeness  completed  from  tliis 
shadow,  or  general  outline:  whether  represented  on  paper, 
canvas.s,  or  in  statuary.  3.  The  person  or  thing  thus  repre- 
sented in  its  actual  iniiiiral  state  of  existence;  or  what  is  call- 
ed here  the  very  image  of  tlie  things,  avrriv  rqi/  etKova  tmh 
rrpayijaTijMi.  i^iich  is  the  Gospel,  when  compared  with  the 
law ;  such  is  Christ,  when  comjiared  with  Aaron :  such  is 
Ills  sacrifice,  when  compared  with  the  Ltvitical  off'erinss: 
stich  is  the  Gospel  remission  of  sins  and  purification,  when 
compared  with  those  alTorded.by  the  law;  such  is  the  Holy 
Ghost  ministered  by  tiie  Gospel,  when  compared  with  its  types 
and  shadows  in  the  I.evitical  service ;  such  the  heurenly  rest, 
when  comparetl  with  the  earthly  Canaan.  Well,  llierefore, 
might  the  apostle  say,  the  lata  teas  only  the  shadow  of  goad 
things  lo  come. 

Can  never — make  the  comers  thcxeunto  perfect]  Cannot 
remove  guilt  from  the  conscience,  or  impurity  from  the  heart. 
I  leave  preachers  to  improve  these  points. 

2.  Would  they  not  have  ceased  to  be  offered]  Had  they  made 
an  cfTectual  reconciliation  for  the  sins  of  the  world,  and  con- 
Uiined  in  their  once  ofl'ering,  a  pb;nitude  of  permanent  merit, 
tbcy  would  have  ceased  to  be  olFered,  at  least  in  reference  lo 
any  individual  who  had  once  oftered  them  ;  because,  in  such 
acasc,  his  conscience  would  be  satisfied  that  his  guilt  had  been 
<aken  away.  Hut  no  .lew  pretended  to  believe  that  even  the 
annual  atonement  cancelled  his  sin  before  God;  yet  he  con- 
tinued to  make  his  offerings,  the  law  of  GoJ  having  so  enjoin- 
ed, because  these  sacrifices  pointed  out  thai  which  was  to 
come.  They  were  olTered,  theiTfore,  not  in  consideration  of 
their  own  ellicacy,  but  as  referring  to  Christ :  see  on  chap.  ix.  9. 

4.  For  it  is  nvt  possible]  Common  sense  must  have  tatight 
Ihem  that  shedding  the  blood  of  bulls  and  goats  could  never 
satisfy  Divine  Justice,  nor  take  away  snilt  from  the  conscience; 
and  God  intended  that  they  should 'understand  the  matter  so: 
andlliis  the  following  (luo'talion  from  the  Psalmist  sufiiciently 
proves. 

5.  When  he  (the  Messiah)  cowert  into  the  world]  Was  aliout 
to  be  incarnated.  He  saith  lo  God  the  Father,  Sacrifice  and 
offering  thou  wouldest  not ;  it  was  never  Thy  leill  and  design 
that  the  sacrifices  under  Tliy  own  law  should  be  coiisidcrtd  as 

Vol.  VI.  3  C 


Of  the  priesthood  of  Christ 


HEBREWS. 


and  that  of  the  JeiCi 


S  Abovi  when  he  said,  Sacrifice  and  offering  and  burnt  offer- 
ings and  offering  for  sin  t[)on  wouldest  not,  neither  hadst 
pleasure  {herein  ;  which  are  offered  by  tlie  law  ; 

9  Then  said  he,  Lo,  I  come  to  dn  thy  will,  O  God.  lie  taketh 
away  the  first,  that  he  m.ay  establish  the  second. 

10  «  By  the  which  will  we  are  sanctified,  '  tlirongh  the  offer- 
ing of  tiie  body  of  Jesus  Christ  once  for  all. 

1 1  And  every  priest  standeth  '"  daily  ministering  and  offering 
oftentimes  the  same  sacrifices,  "  wliich  can  never  take  away 
sins  : 

12  °  But  this  man,  after  he  had  offered  one  sacrifice  for  sins, 
for  ever  sat  down  on  the  right  hand  of  God  ; 

1.3  From  henceforth  expecting  J*  till  his"enenTies  be  made  his 
footstool. 

k.lohn  17.19.  Chiip  I.I.IS.— l'Cliap.9  I?.— m  Num.2S.a.  Chap.7.a7.— n  Verse  4.— 
rf-h.l.S.  Pol  3.I.— 1!  Psa,  110.1.  Acts  8.35.  lCor.l5.a5.  Ch.l.U— q  Vor.l.-r  .ler. 
31.33,34.  Ch.S.in,  i-i. 


Jewish  synagogues,  is  still  written  in  this  way.  There  are 
two  wooden  rollers  ;  on  one  they  roll  on,  on  the  other  tliey  roll 
ojf,  as  they  proceed  in  reading.  The  book  mentioned  here 
must  be  the  Pentateuch,  or  five  books  of  Moses;  for,  in  Da- 
vid's time,  no  other  part  of  Divine  revelation  hud  b<>en  com- 
mitted to  writing.  This  whole  book  speaks  ubout  Cliri.'it,  and 
His  accomplishing  the  icill  of  God;  not  only  in  7'he  Seed  of 
the  ipnman  shall  bruise  the  head  of  the  serpent,  ?i.nA  In  thi/ 
fieed  shall  all  (he  nations  of  the  earth  be  blessed,  but  in  all  the 
sacrifices  and  sacrificial  rites  mentioned  in  the  law, 

7'o  do  thy  will]  God  willed  not  the  sacrifices  under  the  law  ; 
but  He  willed  that  a  human  victim  of  infinite  merit  should  be 
offered  for  the  redemption  of  mankind.  That  tliere  miglit  be 
such  a  victim,  a  body  was  prepared  for  tiie  eternal  Logos  ; 
and  in  that  body  He  came  to  do  the  will  of  God  :  that  is,  to 
suffer  and  die  for  the  sins  of  the  worVd. 

9.  He  taketh  away  the, first]  The  offerings,  sacrifices,  burnt- 
.•fferings,  and  sacrifices- for  sin,  which  were  prescribed  by  tlie 
law. 

'JTiat  he  may  establish  the  second]  The  offering  of  the  body 
of  Jesus,  once  for  all.  It  will  make  little  odds  in  the  meaning, 
if  we  s.iy,  He  taketh  away  the  first  covenant,  that  He  may 
pstablisb  the  second  covenant;  He  takes  away  the  first  dis- 
pensation, that  he  may  establish  the  second  ;  He  takes  away 
the  law,  that  He  may  establish  the  Gospel.  In  all  these  cases 
the  sense  is  nearly  the  same :  1  prefer  thp  first. 

10.  By  the  which  will  we  are  sanctified]  Closing  in  with 
this  so  solemnly  declared  will  of  God,  that  there  is  no  name 
given  under  heaven  among  men,  by  which  we  can  be  saved, 
hut  Jesus  the  Christ;  we  believe  in  Him,  find  redemption  in 
His  blood,  and  are  sanctified  unto  God,  through  the  sacrificial 
offering  of  His  body. 

1.  Hence  we  see  that  the  sovereign  wilt,  of  God  is,  tliat  Je- 
sus should  be  incarnated :  tliat  He  should  suffer  and  die;  or, 
in  tlie  apostle's  words,  taste  death  for  every  man :  that  all 
should  believe  on  Him,  and  be  saved  from  their  sins  ;  for  this 
is  tlie  WILL  of  God,  our  sanclification. 

2.  And  as  tlie  apostle  grounds  this  on  the  words  of  the  Psalm, 
we  see  that  it  is  the  v/WA.  of  God,  that  tliat  system  shall  end  : 
for,  as  the  essence  of  it  is  contained  in  its  sacrifices,  and  God 
says  He  icill  not  have  tliese,  and  has  prepared  the  Messiah  to 
do  His  will,  /.  e.  Vo  die  for  men,  hence  it  necessarily  follows 
from  the  Psalmist  liimself  that  the  introduction  of  the  Mes- 
siah into  the  world  is  the  abolition  of  the  law;  and  tliat  His 
Sacrifice  is  that  whicli  sliall  last  for  ever.  » 

11.  Erery  priest  sliindplli]  The  office  of  the  Jewisli  priest 
is  here  compared  with  the  office  of  our  High-priest.  The 
Jewish  priest  stands  AaWy  at  the  altar,  like  a  servant  minis- 
tering, repeating  t\ip  same  sacrifices  ;  our  High-priest  offered 
Himself  once  for  all,  and  is  sat  down  at  the  right-hand  of 
God,  as  the  only-hegotlen  Son  and  Heir  of  all  things,  ver.  12. 
This  con^/ni'«roffering  ar^iied  tlie  imperfection  of  the  sacri- 
tices.     Our  Lord's  onci  ofl^ering,  proves  Ifis  was  complete. 

13.  Till  /lis  enemies  be  made  his  footstool.]  Till  all  tliat  op- 
pose His  Iligh-priesthood  and  sacrificial  offering  shall  be  de- 
feated, routed,  and  confounded  ;  and  acknowledge  in  their 
punishment,  tlie  supremacy  of  His  power  as  universal  and 
eternal  King  ;  who  refused  to  receive  Him  as  tlieir  atoning 
and  sanctifying  Priest.  Tliere  is  also  an  oblique  reference 
here  to  the  destruction  of  the  Jews,  which  was  tlien  at  hand  ; 
for  Clirist  was  about  to  toAe  away  the  second  with  an  over- 
whelming flood  of  desolations. 

14.  For  by  one  offering]    His  death  upon  the  cross. 

He  hiUh  perfected  for  ever]  He  has  procured  remission  of 
fiins  and  holiness  ;  for  it  is  well  observed  here,  and  in  several 
parts  of  tliis  epistle,  that  teAcioc..',  lo  make  perfect,  is  the  same 
as  «0£(T(i'  ajmpTiMv  -zoiziv,  to  procure  remission  nfsins: 

7 hem  that  are  sanctified]  Tdd?  aytai^oijcvovs,  tliern  that 
have  received  tlie  sprinkling  of  the  blood  of  this  Offering. 
These  therefore,  receiving  redemption  through  tliat  blood, 
have  no  need  of  any  other  offering ;  as  this  was  a  complete 
atonement,  purification,  and  title  to  eternal  glory. 

15.  7'Ae  Holy  Ghost — i.i  a  witness  to  u.i]  "The  words  are 
quoted  from  Jer.  xxxi.  33,34.  and  here  we  are  assured  that  Je- 
remiah spoke  by  Ihc  inspiration  of  the  Spirit  of  God. 

I/ath  said,  before]  See  chap.  viii.  10,  12.  and  the  notes  there. 

IR.  A'o!o  ichere  remission  of  these  is]     In  any  cfusc,  where 
MM  is  once  pardoned,  there  is  no  farther  need  of  a  sin-offering ; 
hut  every  believer  on  Cluist  has  his  sin  blotted  out,  and  there- 
fore needs  no  other  offering  for  that  sin, 
38G 


14  For,  by  one  offering  1  he  hatli  perfected  for  ever  them  that 
are  sanctified. 

V)  Whereof  ihe.  Holy  Ghost  also  is  a  witness  to  us :  for  after 
that  he  had  said  before, 

16  '  This  is  tlie  covenant  that  I  will  make  with  them  after 
those  days,  saith  the  Lord,  1  will  put  my  laws  into  their  hearts, 
and  in  '.heir  minds  will  I  write  them  ; 

17  '^  And  their  sins  and  iniquities  will  I  remember  no  more. 

18  Now  where  remission  of  these  is,  there  is  no  more  offering 
for  sin.  , 

19  Having  therefore,  brethren,  •  boldness  "  to  enter  v  into  the 
holiest  by  the  blood  of  Jesus, 

20  By  w  a  new  and  living  way,  which  he  hath  "consecrated 
for  us,-''  through  the  veil,  that  is  to  say,  his  flesh ; 

s  Some  cnples  have,  Then  heeaid,  And  lheir.-,t  Romans  5.9.  Ephesiane  2.I8.SB 
3. 1-?— u  Or,  libeily,— vChaptei-9.  8,  12.— w  John  10.9. &  14.6.  Chauler  9.  8.— x  Or 
new  niailo.-y  Cb.9.3. 

"  If,"  says  Dr.  Macknight,  "after  remission  is  granted  to  the 
sinner,  there  is  no  need  of  any  more  sacrifice  for  sin  ;  and  if 
Christ,  by  offering  Himself  once,  has  perfected  for  ever  tlie 
sanctified,  ver.  lA.  the  sacrifice  of  the  mass,  as  it  is  called, 
about  which  the  Romish  clergy  employ  themselves  so  inces- 
santly, and  to  which  the  Papists  trust  for  the  pardon  of  tlieir 
sins,  has  no  foundation  in  Scripture.  Nay,  it  is  an  evident 
impiety,  as  it  proceeds  upon  the  supposition  that  the  offering 
of  the  body  of  Christ  once,  is  not  sufltcient  to  procure  the 
pardon  of  sin;  b\U  must  be/re<7itenC/y  repeated.  If  they  re- 
ply tliat  tlieir  mass  is  only  the  representation-  and  commemn- 
ration  of  the  sacrifice  of  Christ ;  they  give  up  the  cause,  and 
renounce  an  article  of  their  faith  e.stablished  by  the  council 
of  Trent,  which,  in  Session  xxii.  can.  1,  3.  declared  the  sacri- 
fice of  the  mass  to  be  a  tme  and  propitiatory  sacrifice  for  sin  : 
1  say,  give  up  the  cause  ;  for  the  representation  and  comme- 
■moration  of  a  sacrifice  is  not  a  sacrifice.  Farther,  it  cannot 
be  affirmed  that  the  body  of  Christ  is  offered  in  the  mass,  un- 
less it  can  be  said,  that  as  often  as  it  is  offered,  Vhrisl  has  suf- 
fered death  ;  for  the  apostle  says  expressly,  Heb.  ix.  2^,  2H. 
tliat  if  Christ  offered  himself  often.  He  must  often  have  suf- 
fered since  the  foundation  of  the  world."  Let  him  disprove 
this  who  can. 

19.  Having  therefore,  brethren,  boldness)  The  apostle  ha- 
ving now  finished  tlie  doctrinal  part  of  his  epistle,  and  fully 
shown  the  superiority  of  Christ  to  all  men  and  angels  ;  and 
tlie  superiority  of  His  priesthood  to  that  of  Aanin  and  his 
successors ;  the  absolute  inefficacy  of  the  Jewish  sacrifices  t'> 
make  atonement  for  sin  ;  and  the  alisolute  efUcacy  of  that  of 
C'lirist  to  make  reconciliation  of  man  to  God;  he  proceeds 
now  to  show  what  influence  these  doctrines  should  have  on 
the  hearts  and  lives  of  those  who  believe  in  his  merits  and 
death. 

Boldness  to  enter]  XlnporiTiav  cig  rrrv  cito^ov;  liberty,  full 
access  to  the  entrance  of  the  holy  place  ;  tmv  uyiwv. — 'This  i.s 
an  allusion  to  the  case  of  the  hijh-priest  going  into  the  holy 
of  holies.  He  went  with  fear  and  tremblins:,  because,  if  He 
had  neglected  the  smallest  item  pres.-ylbed  by  the  law,  He 
could  expect  nothing  but  death.  Genuiiie  believers  can  come 
even  to  th*  throne  of  God  with  confidence,  as  they  carry  into 
the  Divine  presence  the  infinitely  meritorious  blood  of  tin? 
Great  Atonement:  and,  being  just'fied  through  that  blood,  they 
have  a  right  to  all  the  blessings  of  the  eternal  kingdom. 

2l5.  By  a  new  and  living  way]  It  is  a  new  way  ;  no  humnyi 
being  had  ever  before  entered  into  the  lieaven  of  heavens  ; 
Jesns,  in  human  nature,  was  the^r.yf  ;  and  thus  he  tias  open 
ed  the  way  to  heaven  to  mankind;  his  own  rrvurrection  and 
ascension  to  glory,  being  the  proof  and  pledge  of  oiu-i?. 

'J'he  way  is  called,  oiov  Trp-xriparoi'  Kai  ^Maav,  new,  nr fresh, 
and  living;  this  is  evidently  an  allusion  to  the  blood  of  the 
victim  7iewly  shed,  ■uncoagu.lateil,  and,  consequently,  proper 
to  ije  used  (or  sprinkling.  The  blood  of  the  Jewish  victim.'? 
was  fit  for  sacrificial  purposes  only  so  long  as  it  was  Wnrnt 
anAfiuid  ;  and  might  be  considered  as  yet  possessing  its  vita- 
lity:  but  wlien  it  grew  cold,  it  coagulated,  lost  its  vitality,  and 
wa.s  no  longer  proper  to  be  used  sacrificially.  Christ  is  here, 
in  the  alhteion,  represented  as  nen-ly  slain,  and  yet  living  , 
the  blood  ever  considered  as  fi.owing,  and  giving  life  to  the 
world.  The  way  by  the  Old  Covenant  neither  gave  life,  nor 
removed  the  liability  to  death.  The  way  to  peace  and  recon- 
ciliation, under  the  Old  Covenant,  was  through  the  dearl  bodies 
of  the  animals  slain  ;  but  Christ  is  living,  and  ever  livrth,  to 
make  intercession  for  us ;  therefore  He  is  a  new  and  living 
way. 

Ill  the  Choephorae  of  ^schylus,  ver.  SOI,  there  is  an  expres- 
sion like  this  of  the  apostle  : — 

A)  ETC,  TMf  TraAai   nztrpnyiicvoiv 
Av(rria6'  aif/a  TTpoiripaTOii  SiKat;. 
Agile,  olim  venditoriim 
Solvite  sanguinem  recenti  viyidicta. 

This  wav,  says  Dr.  Owen,  is  7ieit) : — 1.  Because  it  was  but 
newly  made  and  prepiired.  2.  Because  it  belongs  unto  the 
New  Covenant.  3.  Bej^ause  it  admits  of  no  decays,  but  is  al- 
ways new  as  to  its  efficacy  and  use,  as  in  the  day  of  its  first 
prc|iarrttion.  4.  The  way  of  the  tabernacle  waxed  old,  and  so 
was  prepared  for  a  removal  ;  but  the  Gospel  way  of  salvation 
shaft  never  be  altered,  nor  changed,  nor  decay  :  it  is  always 
new  and  remains  for  ever. 

It  is  also  called  (oi'toi;,  living.  -I.  In  oppositiott  lo  the  way 
into  the  Holiest  under  the  tuberiiacle,  which  vviis  by  death- 


We  should  holdfast  the 


CHAPTER  X. 


profession  nf  our  hope. 


21  And  having  '  a  high  priest  over  '  the  house  of  God ; 

22  *iLet  us  tiraw  near  with  a  tine  licart,  "  in  full  assurance 
of  faith,  having  our  hearts  sprinkled  <i  from  an  evil  conscience, 
and  '  our  bodies  waslied  with  pure  water. 

23  f  Let  us  hold  fast  the  ijrofession  of  our  faith  witliout  wa- 
vering; for  ^  he  IS  faithful  that  promised  : 

24  And  let  ug  consider  one  another  to  provoke  unto  love  and 
to  good  vforks : 

2rhnn.4  H— nITIm  3  iri.-^I)Chap.4. 11.— c  Eph.n.  12.  .Tames!. 6.  1  John  S  21.— 
d  Ch  a.l4.— c  Ezck  3&20.  2Cor.7.1.— f  Cli.4.14.-g  I  Cor.l.9.&  10.13.  1  Thess.B. 
«4.  2The3s.3.3.  Ch.ll.U. 


notiling  could  be  done  in  it  without  the  t)lood  of  a  victim.  2. 
It  Was  the  cause  of  deatl)  to  any  who  might  use  it,  except  tlie 
high-priest  himscif;  and  he  could  have  access  to  it  only  one 
day  in  the  year.  3.  It  is  called  licing,  because  it  has  a  spirit- 
ual vital  efficacy,  in  our  access  to  God.  4.  It  is  living  as  to 
its  effects ;  it  load.s  to  life,  and  infallibly  brings  those  wtio  walk 
in  it  unto  life  r.lnrnal. 

Througlithe  x<''-il]  As  the  liigli-priest  lifted  up  or  drew  aside 
the  teil  that  peparatod  the  holy  from  the  most  holy  place,  in 
order  that  he  u)ight  have  access  to  the  Divine  Majesty  ;  and 
as  the  ^eil  of  the  temple  was  rent  from  the  top  to  tlie  bottom, 
at  the  crucifi.'cion  of  Clirist,  to  show  that  the  way  tothe  Holiest 
was  then  laid  open  :  so  we  must  approach  the  Throne  through 
the  mediation  .of  Christ,  and  throufth  Jlis  sacrificial  death. 
His  pierced  side  is  the  way  to  the  Holiest.  Here,  the  Veil,  His 
humanity,  is  rent,  and  the  kingdom  of  heaveil  opened  to  all 
believers. 

21.  A  high-priest  over  the  house  of  God]  The  house,  or  fa- 
mily, of  God,  is  the  Christian  cluu-ch  ;  or  all  true  believers  in 
the  Lord  .lesiis;  Over  this  cliurcli,  house,  or  family,  Christ  is 
the  High-priest;  in  tlieir  behalf  He. offers  His  own  hlood,  and 
their  prayers  and  praises  :  and  as  the  higlipriest  had  tlie  or- 
dering of  all  things  tlirit  appertained  to  tlie  house  and  worship 
of  God  ;  so  has  Clirist  in  (lie  government  of  His  churcli.  This 
government  He  iiev(jr  gave  into  other  hands.  As  none  can 
govern  and  preserve  the  world  but  God;  so  none  can  govern 
and  save  tlie  church  but  the  Lord  Jesus:  lie  isortr  the  house  ; 
He  is  its  President;  He  instructs,  protects,  guides,  feeds,  de- 
fends, and  saves,  the  flock..  Those  who  have  such  a"  Presi- 
dent, may  well  have  confidenci  ;  for,\vith  Him  is  the  foun- 
tain of  life  ;  and  He  has  all  power  in  the  heavens  and  in  the 
earth. 

22.  Let  us  draw  near]  Let  us  come,  with  the  blood  of  ouif 
Sacrifice  to  llie  Throne  of  God  ;  the  expression  is  sacrificial. 

With  a  true  heart]  Deeply  convinced  of  our  need  of  help, 
and  truly  in  earnest  to  obtain  it. 

In  full  assurance  of  faith]  Being  fully  persuaded  that  God 
will  accept  us  for  the  sake  of  His  f-on  ;  and  that  the  sacrificial 
death  of  Christ  gives  us  full  authority  to  exiVect every  blessing 
we  need. 

Having  Cur  hearts  sprinkled]  Not  our  bodies,  as  was  the 
case  among  the  Hebrews,  when  they  hail  contracted  any  pol- 
lution, for  they  were  to  be  sprnilcled  with  llie  water  of  sepa- 
ration,  see  Nunili.  xix.  2—10.  but  our  hearts,  sprinkled  by  the 
cleansing  efTicac^  of  the  blood  of  Christ,  without  which  we 
cannot  draw  nigh  to  God. 

Front  an  evil  ronsrience]  Having  that  dee])  sense  of  guilt, 
which  our  conscience  felt,  taken  all  away  ;  and  tlie  peace  and 
love  of  God  shed  abroad  in  our  hearts  by  the  Holy  Ghost  given 
unto  us. 

Our  bodies  washed  with  pure  water.]  The  high-priest,  be- 
fore he  eiitered  into  the  inner  tabernacle,,  or  put  on  his  holy 
garments,  was  to  wash  his  llesh  in  water.  Lev.  xvi.  4.  and  the 
Levitos  were  to  be  cleansed  the  same  way,  Numb.  viii.  7. 
The  apostle  probably  alludes  to  this  in  what  lie  says  here  ; 
though  it  appears  that  ho  refers  prihcipally  to  baptisms,  the 
washing  by  which  wa.s  an  emblem  of  the  purification  of  the 
sonl  by  the  grace  and  !-'pirit  of  Christ:  but  it  is  most  likely 
that  it  is  to  the  .Icwish  baptisms,  and  not  the  Christian,  that 
the  apo.stle  alludes.  • 

23.  Let  us  hold  fast  the  profession  of  our  faith]  The  word 
onuXoyia,  from  o/^ni',  together,  aiid.Xoyos,  a  ward,  implies  that 
general  consent  that  was  among  Christians  on  all  the  impor- 
tant articles  of  triieir  faith  and  practice ;  particularly  their  ac- 
knowledgment of  the  truth  of  tlie  Gospel  ;  and  of  Jesus  Christ, 
as  the  only  victim  for  sin,  and  the  only  Saviour  frpm  it.  If 
the  word  washed  ahove  refer  to  Christian  baptisui  in  the  case 
of  adults,  then  the  profession  is  that  which  the  baptized  tlien 
made  of  their  faith  in  tlie  Gospel ;  and  of  their  determination 
to  live  and  die  in  that  faith. 

The  various  readings  on  this  clause  are  many  in  the  MSS. 
&c.  T/jj  eAttkId?  Tr}v  o;<oX())  lai',  t/ic  confession  of  our  hope; 
D'.  two  of  the  Itala,  Vulgate,  Krpen's  Arabic,  and  the  jElhi- 
opic.  'OfioXoyiav  rrji  7ris-£(.)s,  the  confession  of  faith;  one 
of  the  Harberini  MSS.  and  two  others".  This  is  the  reading 
which  our  translators  have  followed;  hut  it  is  of  veiT  little 
authority.  Tiji/  ciray^cXtav  rni  c^iriSig,  the  promise  of  hope  ; 
Ht.  Chrysostoni.  Tni'  cXirii^a  rij?  o/^ioXoj  laj,  the  hope  of  our 
PKOFEssiON  ;  one  of  I'etavius's  M.<S.— but,  among  all  these,  the 
confession,  or  profession  of  hove,  is  undoubtedly  the  genuine 
reading.  Now,  among  the  primitive  Christians,  liic  hope  which 
they  professed  was  tlie  resurrection  of  the  body,  and  crerlasl- 
ing  life ;  every  thing  among  these  Christians  was  done  and 
believed  in  reference  to  a  future  state  ;  and  for  the  joy  that 
this  set  before  them,  they,  like  their  Master,  endured  every 
cross,  and  despised  all  shame  ,  tliey  expected  to  bo  with  <.'od, 


25  h  Not  forsaking  the  assembling  of  ourselves  together,  as 
the  manner  of  some  w  ;  but  exhorting  one  uvotlitr :  and  '  so 
much  the  more,  as  ye  see  ^  the  day  approaching. 

20  For,  I  if  we  sin  wilf'iUy  ""  after  that  we  have  received  ths 
kiKtwledge  of  the  truth,  there  reiuaiuelh  no  more  sacrifice  for 
sins, 

27  But  a  certain  fearful  looking  for  of  judgment  and  "  fiery 
indignation,  which  shall  devour  .the  adversaries. 

hAa!i:.Ma  Ju.le  I9.-J  Rom  I:!  It.— k  I'liil.4.S  J  Peter  3.9,  II,  14.-1  Number. 
10.30  l(i«|i.l5.4.— m2Pen!r2.iiO,21.-nE«;,.ai.5  iej/h.l.  la.Si.  3.8.  iTliessl.S. 
Chop  f.'.a. 

through  Christ;  this  hope  they  professed  to  hare;  and  they 
confessed,  boldly  and  publicly,  the  faith  on  which  this  hope 
was  built.  The  apostle  exhorts  them  to  hold  fast  this  conjes- 
sio-n,  without  wavering  ;  never  to  doubt  the  declarations  made 
to  them  by  their  Redeemer:  b\it,  having  l]ic  full  assurance 
offiilh  that  their  hearts  were  sprinkled  from  an  evil  con- 
science, that  they  had  found  rrdcmption  in  the  blood  of  thu 
Lamb,  they  might  expect  to  be  ^orified  with  their  living  Head, 
in  the  kingdom  of  their  J'ather. 

lie  isfait/ful  that  promised]  The  eternal  life,  which  is  llie 
oliject  of  your  hope,  is  promised  to  yuu  by  Hini  wlio  cannot  lie. 
as  He,  then,  is  faithful  who  has  given  you  tliis  promise,  hold 
fast  t/te  profession-  of  yoyxr  hope. 

24.  A/td  let  us  consider  One  another]  VLaTiivoia^'Ci'-  Let  us 
diligently  and  attentively  con.'iider  each  other's  trials,  dilB- 
culties,  and  weaknesses  ;  feel  for  fach  ether,  aud  eacite  each 
other  to  an  increase  in  love  to  God  and  man;  and,  as  tlie  proof 
of  it,  to  be  fruitful  in  good  wor/cs..  The  words  tis  rc:poJiicr//Oi', 
to  the  provocation,  is  often  taken  in  a  good  sense,  and  signifies 
e.rcitement,  stirri7ig  up,  to.  do  any  thing  laudable,  useful,  h.-.- 
iionrable,  or  necessary.  Xenophon,  Cyrop.  lib.  vi.  png.  lO-H. 
speaking  of  the  conduct  of  Cyrus  towards  his  officers,  say;-, 
Kat  TOnroijf  tTzaivwv  Tt,  ir  o  p  to\vvc,  KUi  xup'C^oinvus  avTiui 
OS  Ti  Si'vairo.  '•  He  by  praises  an(T  gifts  c.Tc//ef/  them  as  mucli 
as  possible." — See  the  note  on  Actis  xv.  39.  where  t'.ie  subject 
is  farther.coiisidered. 

25.  No't  fursa/ring  the  assembling  r>f  ourselves]  T^-mavra- 
yoyyrjii  iavTMv.  Whether  this  meaiifs  public  or  private  wor- 
ship, is  hard  to  say  ;  b'lt  as  the  word  is  but  once  more  used  in 
the  New  Testament,  (2  Thess.  ii.  1.)  and  there  nieans  the  ga- 
thering together  of  the  redeemed  of  the  Lord,  at  the  day  of 
judgment;  it  is  as  likely  that'  it  means  here  private  religious 
iiieetings,  for  the  purpose  of  mutual  exhortation;  and  VUm 
sense  appears  the  more  natural  here  ;  be(*B use  it  is  evident 
that  the  church  was  now  in  u  state  of  persecution  ;  and,  Iheiv- 
fore,  the.ir  meetings  w.ei'C  most  probably  held  in  private.  For 
fear  of  persecution,  it  seems  as  if  some  h.id  deserted  these 
meetings,  Katlois  tfinf  naiu,  as  tht  custom  of  certain  person.-' 
is.  They  had  given  up  tliepe  strengthening  and  instinctive, 
means ;  and  the  o'thers  were  ill  daii^Jcr  of  following  tlieir  ex- 
ample. 

The  day  appioarhing]  Tiyf  rjjicoav,  that  day  ;  the  time  in 
which  God  would  come  find  pour  out  hjs;  judgiiieiits  on  tln^ 
.lewish  nation.  We  may  also  apply  it  to  the  day  of  death,  and 
the  day  of  judgment.  .  Both  of  I  lie.se  are  approacliiiig  to  every 
human  being.  He  wiio  wishes  to  be  found  ready,  will  care- 
fully use  el)cry  means  of  grace;  and  particularly  the  com- 
miiliio'n  of  saints,  if  there  be  even  but  two  or  thri-e  in  llii'  place 
where  he  lives,  who  statedly  meet  together  in  the  name  of 
Christ.  Those  who  relinquish  Christian  communion,  are  in 
a  back.sliding  state;  those  who  backslide,  are  in  danger  of 
apostacy.  'I'o  prevent  this  latter,  the  ;iposlle  speaks  the  awful 
words  Ibllowhig. — See  at  tlie  end  of  this  chapter. 

26.  For  if  we  Sin  irilfully]  If  we  deliberately,  for  fear  of 
persecution,  or  from  any  other  motive,  renounce  the  profes- 
sion of  the  Gospel,  and  the  .^i</'i«/of  that  (;o.--pel,  alter  having 
received  the  knowledge  of  the  liulh,  so  as  to  be  convinced  that 
Jesus  is  the  promised  Messiah,  and  that  He  had  ^prinkled  oni- 
hearts  from  an  evil  conscience  ;  for  such  there  remaineth  vo 
sacrifice  for  sins;  for  as  the  Jewish  sacrifices  are  abolished, 
as  appears  by  the  declaration  of  God  liimself,  in  the  xlili 
Psalm,  and  Jesus  being  now  the  only  sacrifice  which  God  will 
accept,  those  who  reject  Him,  have  none  oilier:  therefore, 
their  case  must  be  utleily  without  remedy.  This  is  the  mean- 
ing of  the  apostle;  and  the  case  is  that  of  a  deliberate  apos- 
tate ;  one  who  has  utterly  rejected  Jesus  ('lirist  and  His  alone- 
inent ;  and  renounced  the  whole  Gospel  system.  It  has  nothing 
to  do  with /)<«7.-.v/((/er.9  in  our  common  use  of  that  term.  A. 
man  may  be  overtaken  in  a  fault,  or  he  may  deliberately  go 
into  sin  ;  and  yet  neither  renounce  the  Gospel,  nor  deny  tlm 
Lord  that  bought  him.  His  case  is  dreary  and  dangerous,  but 
it'is  not  hopeless;  no  case  is  hopeless,  but  that  of  the  delibe- 
rate apostate,  who  rejects  the  whole  G'ospel  system,  after  ha 
ving  been  saved  by  grace,  or  convinced  of  the  truth  of  the 
Gospel.  To  him  there  remaineth  no  more  sacrifice  for  sin  ; 
for  there  was  but  the  one,  Jesus  ;  and  this  he  has  utterly  re- 
jected. 

27.  A  certain  fearful  looking  for  of  judgment]  From  tliiij 
it  is  evident,  that  God  will  pardon  no  man  witluiul  a  sacrifice, 
for  sin  ;  for  olherwi.^e,  as  Dr.  Mackniglit  argues,  it  would  not 
follow  from  there  remaining  to  apostates  no  more  sacrifice  for 
sin,  that  there  must  remain  to  them  u  drtiidlul  expectation  of 
judgment. 

And  fiery  iadigvation]  Kai  vvpo^  i't^uf,  a  zcul  or  fervour 
of  fire  ;  something  similar  to  the  fire  that  came  down  from 
heaven,  and  destroyed  Korah  and  his  company,  Nunib.  xvi.  iia 


77*6  awful  slate  of 


HEBREWS. 


aposlates  Jrom  Christiatlii^. 


28  •  He  that  despised  Moses'  law  died  without  mercy,  p  under 
two  or  three  witiiessea  : 

29  '  Of  how  much  sorer  ininisliment,  suppose  ye,  shnll  he  be 
thought  worthy,  wlio  hatli  trodden  under  loot  the  Bon  of  Ood, 
»nd  '  hath  counted  llie  blood  of  the  covenant,  wherewitli  he 
was  sanctified',  an  unholy  thing,  ^  and  hath  done  despite  unto 
the  Spirit  of  grace  1 

30  Foi-,  we  know  him  that  hath  said,  «  Vengeance  belongeth 
wnlo  nie,  1  will  recompense,  saith  the  Lord.  And  again,  "The 
i,ord  shall  Judge  his  people. 

31  V  It  is  a  fearful  thing  Co-fail  into  the  hands  of  the  living  God. 

«rliS2.— pDeu.  17  2,  6.&19  15.  Moll. 15.16.  .TohnS.I?.  8  Cor.  13.1 —q  Ch. 2. 
?  &  12  25.— r  1  Cor.ll.!4».  Chan.l.%2n.-s  Matl.l2.r!l,  38.  Erh.4  30.— t  Df.u,:H  35. 
Roin.12.19— uDcu33.3';.  Fsalm  50.4.fc  135.14.  -  V  Luke  12.6.— w  OalJ3.4.  a.Iohn 
B— I  Ch.6.4. 


32  But  w  call  to  remembrance  the  former  days,  in  which, 
"  after  ye  were  illuminated,  ye  endured  '  a  great  tight  of  afflic- 
tions ; 

33  Partly,  whilst  ye  were  made  *  a  gazingstock  both  by  re- 
proaches and  afflictions  ;  and  part'.y,  whilst  '  ye  became  com- 
panions of  them  that  were  so  used. 

34  For  ye  had  compassion  of  me  bin  my  bonds,  and  *  took 
Joyfully  the  spoiling  of  your  goods,  knowing  <<  in  yourselves 
that "  ye  liave  in  heaven  a  better  and  an  enduring  substance. 

35  Cast  not  away  therefore  your  confidence,  f  which  hallf 
great  recompense  of  reward. 


Probably  the  apostle  here  refers  totl^ie  case  of  the  unbeliev- 
ing Jews  in  general,  as  in  chap.  vi.  to  the  dreadful  judgment 
liiat  was  coming  upon  them  ;  and  the  burning  up  their  temple 
and  city  with  fire.  These  peopli?  hud,  by  the  preaching  of 
<"hrist  and  His  apostles,  received  the  knowledge  of  tlie  truth. 
Tt  was  impossible  that  t+iey  could  have  witnessed  His  miracles, 
and  heard  His  doctrine,  without  being  convinced  that  He  was 
the  Messiah  ;  and  that  their  own  system  was  at  an  end  ;  but 
ihey  rejected  this  only  sfaorificc,at  a  time  when  Ood  abolished 
their  own.  To  that  nation,  therefore,  there  remained  no  other 
sarrijice  for  sin  ;  tiierefore  the  dreadful  jndgirrent  came,  the 
fiery' indignation  wa.s  poured  out,  and  they,  as  adversaries, 
■were  devoured  by  it. 

as.  He  that  despised  Moses'  latr]  Xderrieras :  he  that  rejected 
it,  threw  it  aside,  and  denied  its  divine  aulhority  by  prtsunip- 
tiious  sinning;  died  irithuiit  mercy,  without  any  extenuation 
or  mitigation  of  punishment,  Numb.  xv.  3U. 

Under  two  or  three  witnesses]  That  is,  when  convicted  by 
(ho  tesLimony  of  two  or  tlirce  respectable  witnesses. — !^ee 
Pent.  xvii.  6. 

20.  Of  how  much,  sorer  jninishmeni']  Such  oftences  were 
trilling  in  comparison  of  this;  and,  in  justice,  the  punishment 
should  be  proportioned  to  the  ofience. 

Trodden  underfoot  the  Son  of  God]  Treated  Ilim  with  the 
utmost  contempt  and  blasphemy. 

Tlie  lilood  of  the  covenant — an  unholy  tiring']  Tlie  blood  of 
the  covenant  means  liere  the  sacrificial  death  of  CMirlst,  by 
which  the  New  Covenant  between  God  and  man  was  rati- 
Jied,  sealed,  and  confirnied.  And  counting  this  un/iohj  or  rom- 
iiion,  Kiniiiiv,  intimates  lliat  they  expected  nothing  from  it  in  a 
sacrificial  or  atoning  way.  How  near  to  tho.^'e  persons,  and 
how  near  to  their  destruction,  do  these  come  in  the  present 
day,  who  reject  the  atoning  blood;  and  say,  "that  tliey  ex- 
pect no  more  benefit  from  the  blood  of  CMirist  than  they  do 
from  that  of  a  cow  or  a  sheep?"  Is  not  lliis  precisely  the 
crime  of  which  the  apostle  speaks  here,  andto  which  he  tells 
us  God  would  show  no  mercy. 

Despite  unto  Ihe  Spirit  of  grace?]  -Hath  insulted  the  Spi- 
rit of  grace.  The  apostle  means  the  Holy  Spirit,  whose  gifts 
were  bestowed  in  the  first  age,  on  believers,  for  the  confirma- 
tion of  the  Gospel. — See  chap.  vl.  4 — 6.  Wherefore,  if  one 
npostatized  in  the  first  age,  after  having  been  witness  to  these 
miraculous  gifts,  much  more  after  having  possessed  them 
liiniself ;  he  must,  like  the  scribes  and  Pharisees,  have  as- 
cribed tliem  to  eril  spirits  :  tliaji  w-hich  a  greater  indignity 
could  not  be  done  to  the  Sjiirit  ol  God.— MacAinight.  This  is 
properly  the  sin  against  the  Holy  Ghost,  which  has  no  for- 
giveness. 

30.  Vengeance  belongeth  unto  me]  This  is  tlie  saying  of 
<Jod,  Ueut.  xxxii.  35.  in  reference  to  the  idolatl'ous  Gentiles, 
who  were  the  enemies  of  His  people;  and  is  here,  with  pio- 
priety,  applied  to  the  above  apostates,  who  being  enemies  to 
God's  ordinances,  and  Christ's  ministry  and  merits,  mut^t  also 
be  enemies  to  Christ's  people,  and  labour  for  the  destruction 
of  them  and  the  cause  in  which  they  are  engaged. 

'J'he  Lord  shall  judge  Ids  people]  That  is.  He  shall'  exe- 
cute Judgment /or  theiM  ;  for'this  is  evidently  the  sense  in 
wliicii  the  word  is  used,  in  the  place  from  which  the  apostle 
(pioti's,  Deul.  xxxii.  36.  Kor  tlie  Lord  shall  judge  his  people, 
and  repent  himself  for  his  servants,  uhen  he  scetit  that  their 
pnirer  is  gone.  So  God  will  avenge  and  vindicate  the  cause 
of  Christianity  by  destroying  its  enemies;  as  He  did  in  the 
case  of  the  Jewish  people,  whoui  He  destroyed  from  being  a 
tuition  :  and  n^ade  them  a  proverb  of  reproach,  and  moiiu- 
inenL-^  of  His  wrathful  indig;iation,  to  the  present  day. 

31.  It  is  a  fearful  tiling  to  full  into  the  liauds  of  the  living 
God.]    To  fall  iiUolhc  hands  of  God,  is  to  fall  under  His  dis- 

fileasure  ;  and  He  who  lives  for  ever  can  punisli.  for  ever. 
low  dreadful  to  have  the  displeasure  of  an  eternal  almighty 
Being  to  rest  on  the  soul  for  ever!  Apostates,  and  all  the  per- 
secutors and  enemies  of  God's  cause  and  people,  may  expect 
tlie  heaviest  judgments  of  an  incensed  Deity ;  and  these  not 
for  a  time,  but  through  eternity. 

32.  But  call  to  remembrance]  It  appears  from  this,  and 
indeed  from  some  parts  of  the  Gospel  liistory,  that  the  first 
believers  in  Judca  were  greatly  persecuted  ;  our  Lord's  cruci- 
fixion, Stephen's  martyrdom,  the  persecution  that  arose  after 
the  death  of  Stephen,  Ads  viii.  1.  Herod's  persecution.  Acts 
xii.  1.  in  which  .lames  was  killed,  and  the  various  persecu- 
tions of  St.  Paul,  suHicienlly  show  that  this  disposition  was 
predominant  among  that  bad  people. 

A  SI  cat  right  'if  nJfUctiuns]     lliWijn  aOX'jsiy  naOnituTUV,  a 


great  eontbal  or  contention  of  sufferings.  Here  we  have  an- 
allusion  to  the  combats  at  the  Grecian  games,  or  to  exhibi- 
tions of  gladiators  at  the  public  spectacles;  and  an  intimation 
how  limmurable  it  was  to  contend  for  the  faith  once  delivered 
to  the  saints,  and  to  overcome,  through  the  blood' of  the  Lamb, 
and  their  own  testimony. 

33.  Ye  were  made  a  gazing-stock]  QtaTptZ,iin!.voi,  ye  were 
exhibited  as  wild  beasfe  and  other  shows  at  the  theatres. — See 
the  nofe  on  1  Cor.  iv.  9.  where  all  this  is  illustrated. 

Companions  of  them  that  leere  so  used.]  It  appears  from 
1  Thess.  ii.  14,  15.  that  the  churches  of  God  in  Jud*?a  were- 
gi-eatly  persecuted,  and  that  they  behaved- witli  courage  and 
coi^tancy  in  their  persecution.  When  any  victim  of  perse- 
cuting rage  was  marked  out,  the  res-t  were  prompt  to  take  his 
part,  and  acknowledge  themselves  believers  in  the  same  doc- 
trine for  which  he  sufi'ered.  This  was  a  noble  spirit ;  many 
would  have  ahmk  into  a  corner,  and  put  off  the  marks  of  CJirist, 
that  they  might  not  be  exposed  to  alfliction  on  this  account. 

34.  Ye  had  compassion  of  me  in  my  bonds]  Y.wf.i!aQr\ia-t, 
ye  suffered  with  me— ye  sympathized  with  me  when  bouml 
for  the  testimony  of  Ji'S\is.  This  probably  refers  to  the  sym- 
pathy they  showed  towards  him,  and  the  help  they  alforded 
Ilim.  during  his  long  imprisonment  in  Oe&nrca  and  Jerusalem. 
Biit,  instead  of  rois  fican'iig  finw,  ?ny  bonds,  rots  hn-ptni^,  l/ie 
prisoners^  is  i\ie  reading  of  AD.  and  severarotheie,  both  the 
Syrine,  the  Arabic  of  Eri>eii,  the  Coptic,  Ai^tenion,  Vulgate, 
some  of  the  Ifala,  and  several  of  the  Gree\i  fathers.  'Ilii.s 
reading  appears  to  be  so  well  supported,  that  Grieshnch  has 
admitted  it  into  the  text.  If  it  be  genuine,  it  sliows  that  there 
had  been,  and  perhaps  were  then,  several  bound  for  the  tes- 
timony of  Jesus,  and  that  the  church  in  Judea  had  shown  its 
attachment  to  Christ,  by  openly  acknowledging  these  priso- 
ners, and  ministering  to  tlwBn. 

'I'viik  joyfully  the  spoiling  of  your  goods]  They  were  de- 
prived of  their  inheritances,  turned  out  of  their  houses,  and 
plundered  of  their  goods  ;  they  wandered  about  in  sheej^ 
skins  and  goat-skins,  being  destitute,  afflicted,  tormented,  'ifr 
sufi'er  such  persecution  patiently  was  great  ;-lo  endure  it  with- 
out a  murmur  was  greater;  to  rejoice  in  it,  was  greatest  o! 
all.  But  hov)  could  they  do  all  this  ?  The  next  elouse  in- 
ft>rrns  us  :— 

Knowing  in  yourselves]  They  had  tlie  fullest  evidence 
thai  they  were  llie  children  of  God;  the  Spirit  itself  hearing 
this  witness  to  their  spirits  :  and  if  children,  then  heirs,  heirs 
of  God,  and  joint-heirs  with  Christ.  They  knew  that  heaven 
was  their  pertimi  ;  and  that  to  it  they  hiid  a  sure  right  and  iu- 
det'easible  title,  by  Christ  Jesus.  This  accounts,  and  this 
alone  can  account,  for  their  taking  joyfully  the  spoiling  of 
tlieir  goods :  they  had  Christ  in  their  ht'arts  ;  they  knew  that 
they  were  His  children,  and  that  they  had  a  kirigdsm,  bu« 
thiit  kingdom  was  not  of  this  world.  They  had  the  support 
they  needed;  and  they  had  it  in  the  time  in  which  they 
needed  it  most. 

35.  Cast  not  away  therefore  your  confidence]  Triv  irafipn- 
(nav  vjioiv,  your  liberty  of  access  hi  God  ;  your  title  auA  right 
to  approach  His  tlirone ;  your  birthright,  as  His'  suns  and, 
daughters;  and  the  clear  evidence  you  have  of  His  favour  j 
which,  if  you  be  not  steady  and  faithful,  you  must  lose.  £>o 
not  tlirow  it  aicay,  jxv]  airofiaXrire;  neither  men  nor  devils  can 
take  it  from  you;  and  God  will  never  deprive  you  of  it,  if  you 
continue  faithful.  There  is  a  reference  here  to  cowardly 
soldiers,  who  throw  away  their  shields,  and  run  .i way  from 
the  battle.  This  is  your  shield,  your  faith  in  Christ,  whicli 
gives  you  the  knowledge  of  salvation:  keep  if,  and  it  wilf 
keep  you. 

The  Lacedemonian  women,  when  they  presented  the  sliields 
to  their  sons  going  to  battle,  were  accustomed  to  say,  r]  rav  n 
€Tt  rng,  "  Either  bring  this  back,  or  be  brought  back  upon  it ;" 
alluding  to  the  custom  of  bringing  back  a  slain  soldier  on  his 
own  shield,  a  jiroof  that  he  had  preserved  it  to  the  last,  and 
had  been  faithful  to  his  country.  They  were  accustomed  also 
to  excite  their  courage  by  delivering  to  them  their  fathers' 
shields  with  the  following  short  address  :—Tai>Triv  n  narr^n  uoi 
nci  eatoiTC-  Kat  <ru  ovv  ravrav  Ti^t^c,  v  i'l  ico.  "  This  shielil  thy 
father  always  preserved  :  do  thou  preserve  it  also,  or  perish." 

acenarum  Apophthegmata,  Pi.uT.  Opera,  a  Wittenhach,\o\. 


Lacet 


1.  p.  682.  Thus  spake  the  Lacedemonian  mothers  to  their 
sons  ;  and  what  say  the  oracles  of  God  to  tis  7  Mr;  mrnftiiXriTC 
Tr)v  TuijipiTiav  viit.iv  Cast  not  away  yniir  confession  of  faith. 
This  is  your  s/iield  :  keep  it,  and  it  will  ever  be  your  sure  de- 
fence :  for,  by  it,  you  will  rpiencli  every  fiery  dart  of  the 
wicked  one.   The  church  ol  Chriil ;  peal^s  tliii-  to  all  her  sons  ; 


^%c  jtisl  lyfallh 


CHAPTER  X. 


3(j  *  Fur  ye  have  neeJ  of  patience,  that,  after  ye  have  done 
the  will  of  GoJ,  •>  ye  might  receive  the  promise. 

37  For  '  yet  a  little  while,  and  k  lie  that  shall  come  will  come, 
and  will  not  tarry. 

BLuke21.l9.  a»l.  6.9.  Ch.iai.— hCol.3.31.    CSi.9.15.    I  Pet.  1.9.-1  Luke  13.8. 


and  especially  to  those  employed  in  the  work  of  tlie  ministry. 
0( this  shield,  of  tliis  s;liiiiou.=!  system  of  snlvalioti  by  Jesus 
Christ,  illustrated  and  defended  in  tliis  work,  I  say  to  each  of 
my  children,  ravrmi  h  narrip  aoi  act  taio<rr  xat  av  ovi>  tivtuv 
c(jCc,  17  nn  tan.  This  faith,  thy  father,  by  the  grace  of  God, 
liatli  always  kept ;  keep  thou  it  also,  or  thou  must  expect 
to  perish!  May  this  be  received  both  as  a  warning  and  en- 
couragement ! 

Great  recompense  of  reward.]  No  less  than  God's  rontinuai 
approbation;  the  peace  that  passrth  all  understanding  rulin;^ 
the  heart  here;  and  the  glories  of  heaven  as  an  eternal  por- 
tion. Conscientiously  keep  the  shield,  and  all  these  shall  be 
thine.  This  will  be  tliy  reward  ;  but  remember  tliat  it  is  the 
mercif  of  (Jod  that  gives  it. 

3f>  Ye  have  need  of  patience]  Having  so  ^reat  njfi.sht  of 
sufferings  to  pass  throiigli,  and  they  of  so  long  contiu-uar.'-e. 
<iod  furnishes  the  grarr. ;  you  niu.'t  exercise  it.  The  grace  or 
principle  of  patience  roiries  from  God  ;  the  use  or  exercise  of 
Ihat  grace  is  of  youiNclves.  Here,  ye  must  be  workers  to 
gether  with  GoJ.  Patonee  and  perseverance  &t^.  nearly  tlio 
fianie. 

/fare  done  the  ipill  nf  God]  By  keeping  the  faith,  and  pa- 
tiently sutrering  for  it. 

:^7.  For  ijrt  a  little  while]  Ert  yap  jiiKpov  oaov.  For  ijct  a 
rerij  liltle  time.  In  a  very  short  sp.nce  of  time  the  Messiah 
will  come,  and  execute  judgment  upon  your  rel)elliiius  coun- 
try. This  isdctonniiied,  because  thi'y  liave  filled  up  the  mea- 
sure of  their  inii|nity  ;  and  tlieir  destruction  slumbereth  ni>t. 
The  ai)o,=!iIe  se.ins  to  refer  to  Hab.  ii.  3,  4.  and  accommodates 
tlie  words  In  his  own  i)urnose. 

3S.  Now  t.'ic  just  shall  live  by  faith]  'O  ^t  StKatoiCK  Trirt'''?, 
CriJcrai.  Hut  the  jiisl  by  faith;  i.  e.  he  who  is  justified  by 
ifaith,  shall  live,  shull  be  preserved  when  tliis  overflowing 
pcourge  sliall  come.  See  this  meaning  of  the  phrase  vindi- 
cated, Roin.  i.  17.  And  It  is  evident,  hotli  from  this  text  and 
(.'al.  iii.  II.  that  it  is  In  this  scnsi^  that  tlie  apostle  uses  it. 

JJul  if  nny  man  draw  hnrk]  Km  cav  virn^ctXriTai,  but  if  he 
flniw  hark;  he,  the  man  trho  is  jnslified  by  faith,  for  it  is  of 
/liin,  and  none  other,  tliat  the  te.vt  speaks.  The  insertion  of 
Jthe  words  any  man,  if  done  to  serve  the  pin-pose  of  a  pcrti- 
lu'lnr  crr^".d,  is  a  wicked  perversion  of  the  words  of  (■'od. 
'I'liey  were  evideiilly  intended  to  turn  away  the  relative  from 
ilie  antecedent,  in  order  to  save  the  doctrine  of  final  and  un- 
fondilional  per.severance  ;  which  doctrine  this  text  destroys. 

HJy  soul  shall  hare  tio  pleasure  in  him.]  My  very  hcait 
sViall  be  opposed  to  him  who  makes  sliljiwreck  of  faith  and  a 
fjood  conscience.  The  word  viros-cWctv  signifies  not  only  to 
thair  hack,  but  to  slink  away  and  hide  tliToughfear.  In  Uiis 
«ense  it  is  used  by  the  very  best  Greek  writei-s,  as  well  as  by 
Jo.iephus  and  Pliito.  As  dastards  and  cowards  are  hated  by 
nil  men  ;  so  those  that  slink  axray  from  Christ  and  Hi.s  cause, 
for  fear  of  persecution  or  secular  loss,  God  must  despise:  in 
them  He  cannot  delight ;  and  His  Spirit,  grieved  with  their 
conduct,  niu.st  desert  their  hearts,  and  leave  thein  to  darkness 
and  hardness. 

.3'.).  Dut  ice  are  not  of  them  teho  dratr  back]  0))k  rnficv  fiiro- 
^•aXijf, — aWa  iTiTco);.  "  We  are  not  the  cowards,  Imt  the  cou- 
rageous." I  have  no  doubt  of  this  being  the  meaning  of  the 
npistle:  and  the  form  of  speech  requires  such  a  tianslaiion  : 
it  occurs  more  than  once  in  the  New  Testament.  So  (;al.  Hi.  7. 
oi  CK  nts-e<oi,  l/iey  who  are  of  the  faith,  rather  the  failliful,  the 
helierers.  Rom.  iii.  20.  rov  ck  iris-CMf,  the  believer.  Uom.  ii.  R 
«M  c(  cpiOcias,  the  contentious  ;  in  all  which  places  the  learned 
reader  will  find  that  the  form  of  speech  is  the  same.  We  are 
not  cowards,  who  slink  away,  and  notwithstanding  meet  de- 
struction ;  but  we  are  fait/fnl,  and  have  our  souls  saved 
ulive.  The  words  ncpmDin'ni  ;^w\-»)i;  signify  l\\c  preservation 
of  the  life.  See  tlie  ii'ite,  Fph.  i.  14.  He  intimates,  that,  not- 
withstaiidiiiff  the  persecution  was  hot,  yet  they  should  escape 
with  tlieir  lives. 

1.  It  is  very  remarkable,  and  I  have  more  than  once  called 
the  reader's  attention  to  it,  that  not  one  Christian  life  was  lost 
in  tlie  siege  and  destruction  of  Jerusalem.  Every  Jeic  pe- 
rished, or  was  taken  captive  ;  all  those  who  had  apostatized, 
and  slunk  away  from  ('liristianlty,  perished  with  them  :  all 
the  genuine  ('hrislians  escaped  witli  their  lives.  This  very 
important  infnniiation,  whicli  casts  liglit  on  many  passages 
ill  the  New  Testament,  and  manifests  the  grace  and  provi- 
dence of  God  in  a  very  conspicuous  way,  is  given  both  by 
J-Jusebius  and  f)piphanius.  I  shall  adduce  their  words: 
"  When  the  whole  congregation  of  the  church  in  .lerusaleiii, 
according  to  an  oracle  given  by  revelation  to  the  approved 
persons  among  them,  before  the  war,  Kara  rtvn  xfl^t'ov  roif 


shall  he  preserved. 

3.~!  Now  '  the  just  shall  live  by  faith  :  but  if  any  man  diaw 
back,  my  soul  shall  have  no  pleasure  in  liiin. 

39  But  we  are  not  of  them  "•  who  duaw  back  unto  perdition ; 
but  of  them  that "  believe  to  the  saving  of  the  soul. 


avToOi  doKifiaii  60  aiTOKa\v\pco>i  BoBsvra  npo  tuv  iruXepov,  fiera- 
I'arfl""'  T)ji  nnXctJS,  Kat  tivii  tth  ncpaiai  iruXiv  oikciv  kckuXwi- 
pcviw,  IJcXXav  awrriv  ovoiiai^uvaiv,  were  coiniiiaiided  to  depart 
from  the  city,  and  inhabit  a  certain  city,  which  they  call 
IVlla,  beyond  .lordan  ;  to  which,  when  all  tliose  who  believed 
in  Christ  had  removed  from  Jerusalem,  and  when  the  saints 
had  totally  abandoned  the  royal  ciTy,  which  is  the  metropolis 
of  the  Jews  :  then  the  Divine  vengeance  seized  them  wlio  had 
dealt  so  wickedly  with  Christ  and  His  apostJes,  aixl  utterly 
di'slroyed  that  wicked  and  abominable  generation."  Kuseb. 
Hist.  Kceles.  lib.  iii.  cap.  v. 

<S7.  Kpiphaniiis,  in  Ilicres.  Nazaren.  c.  7.  says,  "The. 
Christians,  who  dwelt  in  Jenisalem,  being  forewarned  by 
Christ  of  the  approaching  siege,  removed  to  IVIla." 

The  same,  in  his  book,  l)e  Pondcribiis  et  fllensuris,  says, 
"  The  disciples  of  Christ,  being  warned  by  an  angel,  removed 
to  Pilla;  and  afterward,  when  Adrian  rebuilt  Jerusalem,  and 
called  it  after  his  own  name,  y}Clia  (Jolonia,  they  returned 
thither."  VId.  EnsEn.  a  reading.  Vol.  [.  p.  <);!.  As  those 
places  in  Epiplianins  are  of  cnnsiii.-rahlc  imiiortance,  I  shall 
subjoin  the  original :  zkciQcv  yap  r,-i  apxi  ytyuvi.  pcra  tt/v  aiT't 
Ttov  ItpnaoXvjK'^v  pCTiiS'a(Tti',  iravTMV  rtoi/  uauriTOiv  raiv  Cv  VlcX- 
Xi)  ''iKr]KOTb}V,  Xpij-OH  ipr]Tai>TOS  KaraXcixpai  ra  \cp  imiXniia  Kai 
ava\Mpr)aai,  cvjiSr]  ri;icX\c  vaaxtiv  rroXuioKinv,  Mi'iPH.  adver. 
Mmres.  I.  i.  c.  7.  Vol.  I.  p.  123.  Edit.  Par.  I5;.'i.  Tlie  other 
place  Is  as  follows  :  riviKa  yitn  cp^XXtv  »)  iroXig  aXiaKcrrOat  iutt 
TOiv  Viiipatcyv,  TTpi)C\pr]paTt(T0ij7av  irro  AyysXnv  -iiirt?  hi  pa- 
Onrai  pxraTlfai  otu  r/J;  ttiXcws  pcXXovaris  ap^rjv  UTrnXXimOat. 
'Ot  Tti'tg  Kai  ptrava-ai  ycvopcvoi  MKrjo'av  tv  lUXXt] — rrcpav  tov 
lopSaii!i^\  t'l  Tii  £K  Af/cairo,\£(jj  Xeyerat  ctvat.  Ibid.  De  Von.  et 
Mens.  Vol.  II.  p.  171. 

These  are  remarkable  testimonies,  and  should  bo  carefulh' 
jireserved.  Pella,  it  appears,  wa.^;  a  city  of  Cmlosyria,  lieyoiid 
Jordan,  in  tlie  district  of  l)i  cap  ill.-;,  'i'lius  it  is  evident  that 
tlie.^e  (Jhristians  held  fast  their  faith,  preserved  their  shield, 
and  continucnl  to  believe  to  the  saving  of  their  lives,  as  well 
as  to  the  saving  of  their  souls.  As  the  aposl'i;  gives  severa,l 
hints  of  the  approaching  destruction  of  Jenisaleiu,  it  is  likely 
that  this  is  the  true  sense  in  which  tlw  words  above  are  to 
be  understowl. 

2.  I  have  already  said  a  little  from  \t^rse  25,  on  the  import- 
ance o{  social  worship.  Public  worship  is  not  of  less  conse- 
quence. Were  it  not  for  pitbltc,  private  worship  would  soo« 
be  at  end.  To  tliis,  under  G<xl,  tlie  church  of  (Christ  owes  its 
being  and  its  conrnuiaiice.  Where  there  is  no  public  woisliip, 
there  is  no  religion.  It  is  by  this  that  God  is  acknowledged  ; 
and  as  He  is  the  Universal  lieing  ;  and  hy  His  bounty  zi\n{ 
providence  all  live;  consequently,  it  is  the  duty  of  every  in- 
telligent creature  p:Jilicly  to  acknowledge  Hiin,  and  offer 
Him  that  worship  which  Himself  lia.s  preserved  in  His  Word. 
The  ancient  Jews  have  some  gooil  maxims  on  this  subject, 
which  may  be  seen  ia  Schocltgen.     1  shall  quote  a  few. 

In  fleracot/t,  foi.  8.  it  is  written,  "  Rabbi  Levi  said.  He, 
who  has  a  synagogue  in  his  city,  and  does  not  go  thitherto 
pray,  sliall  hi;  esteemed  a  bad  citizen,"  or  "a  bad  neighbour." 
And  to  this  they  apply  the  words  of  the  prophet,  Jer.  xii.  14. 
Thus  snith  the  Lord  against  all  my  evil  neighbours — behold, 
I  will  pluck  them  out  of'  their  land. 

In  mechilta,  fol.  4R  "  Babbi  Ellezer  the  son  of  Jacob  said," 
speaking  as  from  God,  "  If  thou  wilt  come  to  my  house,  I  will 
go  to  thy  house  ;  but  if  thou  wilt  not  come  to  my  house,  I  will 
not  enter  thy  house.  The  place  that  my  heart  loveth,  to  that 
shall  my  feet  go." — We  may  safely  add,  that  those  who  do  not 
frequent  the  house  of  God,  can  never  expect  His  presence  or 
blessing  in  their  own. 

In  Taanitli,  fol.  II.  it  is  said,  that  "  to  him  who  separates 

himself  Iroiii  the  congregation,  shall  two  angels  come,  and  lay 

their  hands  upon  his  head  and  say,  This  man  who  separates 

I  himself  from  the  congreaal  Ion,  shall  not  see  the  comfort  which 

(Jod  grants  to  His  aflllcted  cli!n-ch."— The  wisest  and  best  of 

1  men  have  always  felt  it  their  duly  and  their  interest  to  wor- 

I  sliip  God  in  public.     As  there  is  nothing  more  necessary,  so 

there  is  nothing  more  reasonable  :  he  who  acknowledges  God 

in  all  Ilir,  ways,  may  expect  all  his  steps  to  he  directed.    The 

;  public  worship  of  God  is  one  grand  line  of  distinction  between 

!  the  atheist  and  the  believer.  He  who  ii?:es  not  public  worship, 

I  has  either  no  God,  or  has  no  right  notion  of  His  being  :  and 

I  such  a  jierson,  according  to  the  rabbins,  is  a  hud  neighbour : 

j  it  is  dangerous  to  live  near  him  ;  for  neither  he  nor  his  can  be 

:  under  the   prolectiou  of  God.     No  man  should  bo  forced  to 

1  attend  a  particular  place  of  worship  ;  but  every  man  should 

I  be  obliged  to  attend  some  'dace:  and  he  who  has  any  fear  of 


[  God,  will  not  find  it  difficult  lo  get  a  pi 
389 


'  to  his  mind 


The  nature,  property, 


HEBREWS. 


and  effects,  of  faith. 


CHAPTER  XI. 

A  (Jefinilion  of  faith,  1.  Wliat  are  its  immedinte  objects,  2,  3,  What  are  its  effects,  instanced  in  Abel,  4.  In  Enoch,  5,  6. 
In  Noah  7.  In  Abraham,  8-^10.  In  Stirah,  11.  In  their  righteous  posterity,  12 — 16.  In  Abraham's  offering  of  his 
son  Isaac  17—19.  In  Isaac,  20.  In  Jacob,  21.  In  Joseph,  22.  In  Moses,  23—23.  In  the  Israelites,  in  the  Wilderncs, 
29.  In  the  fall  oj'  Jericho,  30.  In  Rachah,  31.  /«  several  of  the  judges,  and  in  Darid,  Samuel,  and  the  prophets,  32— -Si. 
The  elorious  "ffects  prixiaced  by  it  in  th^  primitive  martyrs,  35—40.  [A.  M.  cir.  iOe?.  A.  D.  cir.  63.  An.  Olymp.  c:r. 
CCX.^3.     A.  U.  C.  cir.  816.] 


NOW  faith  is  the  »  substance  of  things  hoped  for,  the  evi- 
d(>nce  •>  of  tliinijs  not  scett. 
2  For  '^  by  it  thf  elders  obtained  a  good  report. 
.S  Tliroufjh  faitli  we  undei'siand  that  d  the  worlds  were  fra- 
med by  tlie  word  of  God,  so  that  things  which  are  seen  were 
not  made  of  things  which  do  appear. 

4  By  faith  '  Abel  offereij  nrlto  God  a  more  excellent  sacrifice 
than  Cain,  by  which  lie  obtained  witness  that  he  was  riglUeous, 

a  Or  -roiinl  nr  conMence.— h  Rom.S.24,a5.  2  Cor.4. 18.&  5.7.— «  Vei-.39.— cl  Cell. 
1  1.  Paa':«n    .Vohri  l.:l.  ChA/l.  2  Pet  3.5, 


N()TE-5. —Verse  1.  Faith  is  the  substance  of  things  hoped 
for]  Eri  <!;  Tiri?  tXirii^u/itnoi/  vKos-taii.  Faith  is  the  subsist- 
ence of  things  hoped  for  ;  irpayjiaTtiiv  ikcyxogov  PXaroncviov 
the  DEMONSTRATION  of  things  not  seen.  The  word  ti^ora"''?, 
Avhicli  we  translate'  substance,  signifies  suhsistence—lhat 
which  becomes  a  foundation  for  another  thing  to  stand  on. 
And  cXr-YX^i  signifies  such  a  conviction  as  is  produced  in  tlie 
rnind  by  the  dcinonsfration  of  a  problem;  after  which  de- 
monstration no  doubt  can  remain,  tjecause  we  see  from  it  that 
tJiC  thing  ('s  ;  that  it  cannot  but  be  ;  and  that  it  cannot  be  other- 
wise  than  as  it  is,  and  is  proved  to  be.  Suoh  is  the  faith  by 
which  the  soul  is  justified:  or  rather,  such  are  tlie  effects  of 
justifying  failli:  on  it  subsists  the  peace  of  God,  which  passeth 
nil  understanding  ;  and  the  love  of  God  is  shed  abroad  in  the 
heart,  where  it  lives,'  by  the  Holy  Ghost.  At  the  same  time 
the  .'Spirit  111  God  witnesses  with  their  spirits  who  have  this 
faith,  that  their  sins  are  blotted  out:  and  this  is  as  fully  mani- 
fest to  their  judgment  and  conscience  as  the  axioms—"  a 
whole  is  greater  than  any  of  iu  parts"—"  Equal  lines  and 
aniilcs  being  placed  on  one  another  do  not  exceed  each  other." 
Or'^to  the  iVmonstration  of  Prop.  47.  Book  I.  Euclid,  "The 
square  of  ihe  base  of  a  ri^ht-angled  triangle  is  equal  to  the  dif- 
ference of  tlie  squares  of  the  other  two  sides."  EXeyx-'i  is  de- 
fined by  logicians,  Demonslratio  quafit  argumentis  certis  eC 
rutiouibiis  indiibitalis,  quiz  rei  certitudo  effieitur ;  "  A  de- 
iMoustnitionof  the  certainty  of  a  thing  by  sure  arguments  and 
iiidiibita'ile  reasons."  Aristotle  uses  it  for  a  mathematical 
ilenionstration,  and  properly  defines  it  tlius,  EXsjxos  6t  c^iv 
h  ^tri  Suvitrof  aXXws  £%£(!/,  a\\'  ovrio;  wj  Vf^'S  Xeyoficv,  "  Elen- 
flioR,  or  Demonstration,  is  that  which  cannot  be  otherwise, 
hut  is  so  as  we  assert."  Rhetor,  ad  Alexand.  cap.  14.  ncpi  e'Xey 
\ov.  On  tliis  account  I  have  produced  the  above  theorem 
from  Euclid. 

Things  hoped  for]  Are  the  peace  and  approbation  of  God, 
and  those  blessings  by  which  the  soul  is  prepared  for  the  king- 
dom of  heaven.  A  penitent  hopes  for  the  pardon  of  his  sins, 
and  the  favour  of  his  God  :  faith  in  Christ  puts  him  in  posses 


God  testifying  of  his  gifts :  and  by  it  he  being  dead  f  yet 
^speaketh". 

5  By  faith  h  Enoch  was  translated  that  he  should  not  see  death : 
and  was  not  found  because  God  had  translated  him  ':  for  before 
his  translation  he  had  this  testimony,  that  he  pleased  God. 

6  But  without  faith  it  is  impossible  to  please  him  :  for,  be 
tliat  Cometh  to  God  must  believe  that  he  Is-,  and  that  he  is  a  re- 
warder  of  them  that  diligently  seek'  him. 

enen.4.4.  I  .Inlin  3  13  — f  flen  4. 10.  MMt.23.S5.  Cb.l2.24.—j  Oi,  is  j-et  spoken 
o(.—hGen.r,.S>fii.   Wi3d.4  W.   Ecclus  44.IG,&  «.  14^J 

to  permit  his  name  to  be  ever  after  mentioned  with  honour  or 
respect. 

The  >vord  f/<aprDo?)9ij(r'Ji/,  which  we  translate  ohtainedagood 
report,  literally  signifies  were  witnessed  of,  and  thus  leads  us 
naturally  to  Goo,  who,  by  His  Word,  as  the  succeeding  partsof 
the  chapter  show,  bore  testimony  to  the  faith  and  holiness  of 
His  servants.  The  apostle  does  not  mention  one  of  whom  an 
account  is  not  given  in  the  Old  Testament.  This,  tlierefore, 
is  God's  witness  or  testimony  concerning  them. 

3.  7'hrou.gh  faith  we  nnderstand^  By  worlds.,  Tor>s  aiwi/af , 
we  are  to  understand  the  malarial  fabric  of  the  universe; 
for  at(ov  can  have  na  reference  Iiere"  to  age,  or  any  meas-ure- 
nicnt  of  time,  for  he  speaks  &f  tlie  things  which  are  seen  not 
being  made  cnit  of  the  things  which  do  apeeak  :  this,  there- 
fore, must  refer  to  the  material  creation  :  and,  as  tlie  woi'd  is 
nsed  in  lUe  plural  number,  it  may  comprehend  not  only  the 
earth  and  visible  heavens,  tint  tlie  whole  planetary  system  ; 
the  ditTerent  worlds  wh.icli,  in  oijr  system  at  least,  revolve 
round  the  sun.  The  apostle  states  that  these  things  were  woj 
made  out  of  a  preexistent  matter  ;  fur,  if  they  were,  that 
matter,  however  extended  or  mi.,difed,  must  appun  in  tlKit 
thing  into  which  it  is  compounded  and  modified  ;  therefore,  \i, 
cotifd  not  be  said  that  the  things  which  are  seen  .-ive  not  mad§ 
of  the  things  that  appear:  and  He  shows  us  also,  by  thes(f 
words,  that  the  present  nuUKUuie  fabric  was  not  fcormeii,  i* 
reformed,  from  07ie  anterior,  as  some  suppose.  According  ti> 
Moses  and  the  apostle,  we  believe  that  God  made  aH  things  out 
of  nothing. — See  the  notes  on  Gen.  i.  I,  &c. 

At  present  we  see  trees  of  difierent  kinds  are  produced  from 
trees  ;  beasts,  birds,  and  fishes,  from  others  of  the  same  kind  ; 
and  man  from  man:  but  we  are  necessarily  led  to  believe  that 
there  was  <i  first  man,  who  Owed  not  his  being  to  man  ;  first, 
there  were  beasts,  &c.  who  did  not  derive  their  being  front 
oihersof  the  same  kind  :  and  so  of  all  manner  of  trees,  plants^ 
&c.  God,  therefore,  made  all  these  out  of  nothing  ;  His  word 
tells  us  so,  and  we  credit  that  word. 

4.  By  faith  Abel  offered — a  more  eTcellrnt  sacrifice']  nXfioi'f* 


sion  of  this  pardon;  and  thus  the  thing  that  was  hoped  for  is  l  Ovaiav,  more  sacrifice;  as  it  Ho  had  sa'd.  Abel,  by  faith,. 
•  ■nioyed  by  failh  When  this  is  received,  a  man  has  the  full-  |  made  more  thdU  one  otrermg  :  and  hence  it  is  said,  God  testi- 
fst  conviction  of  the  trulh  and  reality  of  all  these  blessings:  \  fied  of  His  gifts,  roij  Ju/Jyif.  Tlie  plain  state  of  the  case 
though  unseen  by  the  eye,  they  are  felt  by  tlie  heart ;  and  the  i  seems  to  have  been  this  :  Cam  and  Abel  botli  brought  ofTer- 
iiian'has  no  moie  d6ubt  of  God's  approbation,  and  his  own  ■  ings  to  tiie  altar  of  (iod;  probably  Ihe  altar  erected  lor  the 
free  pardon,  than  he  has  of  his  being.  |  family  worship.     As  Cain  was  a  husbandman  he  brought  a 

In  an  extended  sens/-,  the  </i(?!g-s /ioppc?/or  are  the  resurrec-    mincha  or  (,uchuris tic  offering,  ol  the  Jnnts  of  the  ground. 


lion  of  the  body,  the  new  heavens  and  the  new  earth,  tlie  in 
trodiiction  of  believers  into  the  heavenly  country,  and  the  pos- 
session of  eternal  glory. ' 

The  things  unseen,  as  distingu-ished  from  the  things  hoped 
for,  are,  in  an  extended  sense,  -the  creation  of  the  world  from 
•  lothing,  the  destruction  of  the  world  by  the  deluge,  the  niira- 
r.ulous  conception  of  Christ,  His  resurrection  from  the  dead, 
jiis  ascension  to  glory,  His  mediation  at  the  right  hand  of  God, 
His  government  of  the  universe,  etc.  &c.  all  which  we  as  firmly 


by  which  he  acknowledged  the  being  and  providence  of  God. 
Abel  being  a  shepherd,  or  a  feeder  of  cattle,  brought  not  only 
the  eutharistic  offering,  but  also  af  tlie  produce  of  his  flock 
as  a  sin-offering  to  God;  by  wliich  he  acknowledged  his  own 
si7f  Illness,  God's  justice  and  ijierry,  as  wellas  His  Beingani\ 
providence.  Cain,  not  at  all  apprehensive  of  the  demerit  of 
sin,  or  God's  holiness,  contented  himself  with  Jlie  mincha  or 
thanh-offering :  this  God  could  not,  consistently  with  His  ho- 
liness and  justice,  receive   with  complacency;  the  other,  as 


believe  on  the  testimony  of  God's  word,  as  if  we  had  seen  referring  to  Him,  who  was  the  Lamb  slain  from  the  foundation 
them  —See  Marknieht.'  But  this  faith  has  particular  respect '  of  the  world,  God  could  receive,  and  did  particularly  testify 
to  the  bein",  "oodness,  providence,  grace,  and  mercy,  of  God,  j  His  approbation.  Though  the  mincha  or  euchanstw  differing, 
as  the  subsWieut  verses  sufficiently  show.  was  a  very  proper  offering  in   its  place  ;  yet  this  was  not  re- 

2.  For  by  it  the  elders  obtained  a  good  report.]  By  the  el-\  ceived,  because  there  was  no  sin-offering.  1  lie  rest  ot  the 
ders  are  meant  awre.<.-/ors, /ore/aMer.<!,  such  as  the  patriarchs  !  history  is  well  known. 

and  propliets;  several  of  whom  he  afterward  particularly  Now,  by  this  faith,  thus  exercised,  in  reference  to  an  atone- 
nanies,  and  produces  some  fact  from  the  history  of  thoi.  ment,  he,  Abe],  though  dead,  yet  spiaicth;  i.  e.  preacheth  to 
Ijvps  mankind  the  necessity  of  an   atonement,   and  that  God  will 

It  is  very  remarkable  that,  among  the  whole,  there  is  not  accept  no  sacrifice  unless  connected  with  this.— See  tins 
one  word  concerning  poor  Adam  arid  his  wife,  though  both  !  transaction  explained  at  large  in  my  notes  on  (.eiviv,  3,  *c. 
Abraham  and  Sarah  &re  mentioned.  There  was  no  good  re-  5.  By  failh  Enoch  was  translated]  It  is  said  in  Gen.  v.  2a 
i,of^  concerning  Mem  •  not  a  word  of  their  repentance,  faith,  i  that  Enoch  walked  with  God,  and  Ae?ros»(0/, /or  God  took 
or  holiness  '  Aias  !  alas  !  Did  ever  such  bright  suns  set  in  so  him  ;  here  the  apostle  explains  what  Cod  staking  linn  means, 
thick  a  cloud  !  Had  flier-  been  any  thing  praiseworl  by  in  their  i  by  saying  that  he  was  translated,  thai  he  should  not  see  death; 
life  after  their  fall,  any  act  of  faith  by  which  they  could  have  from  which  we  learn  that  he  did  not  die  :  and  that  God  look 
been  distinguished,  it  had  surely  come  out  here  ; 'the  mention     him   to  a  slate  of  blessediie.«s   wit  lout  obliging  him  to   pas^ 


of  their  second  son   Abel  would  have  sOsgestcd  it.  '  But  God  through  death. -See  hishistory  explained  atlarge  in  the  above 

has  covered  the  whole  of  their  !=pil-itual  and  eternal  state  with  place,  in  Gen.  v.  22---~:).                                                     „    .  •.  • 

af/i/ri-and    impenetrable  veil.     Cnu\erXm-e^  relative  to  thiur  6.   lie  that  romelhto  Ood]   riie  man  who  professes  that  it  is 

mate  would  be  very  precarious;  little  else  than  //o;)P  can  be  his  duty  to  worship  God.  must,  if  he  act  rationally,  do  it  on  the 


pxenised  in  their  favour :  but,  as  to  them  the  promise  of  .le-  convicfion-f'/rW.  tliat  tliere  i.-:  such  a  Being,  iiifini  e,  etemal, 

Fus  w;i^  "iven,  so  we   may  believe  they  found  redemption  in  unoriginated,  and  se  fexistent  ;  the  Cause  ol  all  other  being: 

that  blocid  xvhicli  was  shed  from  tha  foundation  of  the  world,  on  whom  all  being  depen.ls,   and   by  whose  energy,   bounty. 

His  reb(  Ihon  against  his  Maker  was  too  great,  and  loo  glaring,  and  providence,  a,!  other  beiii-s  r.xisl,  live,   and  are  supplied 


•bi  Ihon  against  his  Maker  was  too  great,  and  loo  glaring 


Of  Noah,  Abraham,  Sarah., 


CHAPTER  XI. 


7  By  failli  i  Noah,  bein?  warnoil  of  God  of  things  not  seen  as 
yet,  kniovfil  with  fear,  '  preijrired  an  ark  to  the  saving  of  liis 
house  :  by  the  which  he  cuinlcnineil  the  world,  and  became 
Iieirof  ""the  righteousness  whic;h  is  by  faitli. 

8  By  faith  "  Abraham,  when  he  was  called  to  go  out  into  a 
place  which  he  should  after  receive  for  an  inheritance,  obeyed ; 
and  lie  went  out,  not  knowing  whither  he  went. 

9  By  faith  he  scyounied  in  the  land  of  promise,  as  i7»astrange 
country,  "  dwelling  in  tabernacles  with  Isaac  and  Jacob,  ^  the 
heirs  with  him  of  tiie  same  promise : 

10  For,  he  looked  for  a  t  city  which  hath  foundations, '  whose 
builder  and  maker  is  Cud. 

1 1  Tlirough  faith  also  '  iSarah  herself  received  strength  to  con- 
ceive seed,  and  '  was  delivered  of  a  child  when  she  was  past 
age,  because  she  judged  him  "  faithful  who  had  promised. 

14  Therefore  sprang  there  even  of  one,  and  him  »  as  good  as 
dead,  «•  so  many  as  llie  stars  of  the  sky  In  multitude,  and  as 
the  sand  which  is  by  the  sea  shore  innumerable. 

1.3  These  all  died  '  in  faith,  "  not  having  received  the  pro- 
mises, but '  having  seen  tlicm  afar  ofT,  and  were  persuaded  of 

<fifn  e.n-X.  Eccliu  4  17— kOr,  bein,-wary.— I  I  P«  S."?!— m  Rom.S.SJ  &4.W. 
Pl.il  :l.9._n  Gen  ii.l,4.  Acls  7  A3,4.-o  Ocn  I  >  3  to  l.i.l.lS.i.  18. 1,9.— pCh  G.17.— 
Hi'h  l:;2i.l£  loM  -r<'h..t  1  l{ev,»l.->,10.-s  Gen.l/.  19.&  IS.  IIJ4  &L'l.a.— !S« 
L.ike  I  JG.-u  Rom. 4  31.  Ch  10.2).— v  Rom  4. 19.-w  Gen.ai.17.   kom.4.1,-*. 


Willi  the  means  of  continued  existence  and  life.  He  must 
believe  also,  that  lie  reward.s  tllein  that  diligently  seek  Iliin  ; 
that  He  is  not  iiidiirerent  about  his  own  worship  ;  that  He  »e- 
</i//;es  adoration  and  religious  service  from  men  ;  and  that  lie 
blesses,  and  especially  protecLs  and  saves,  those  who,  in  sim- 
plicity and  uprightness  of  heart,  seek  and  serve  Him.  This 
requires  /it///;,  siuh  a  faith  as  is  mentioiu-d  above  ;  a  fHith  by 
whith  he  can  fjlfist  Uud  ;  and  now,  that  we  have  an  abundant 
revelation,  a  laith  according  to  (hat  revelation  ;  a  faith  in  Him 
lliniugh  Christ,  the  great  Sin-oU'ering,  without  which  a  man 
rjin  no  more  plea.se  Ood,  or  be  accepted  of  Ilim,  than  Cain 
was. — As  the  knowledge  of  the  being  of  God  is  of  infinite  im- 
portance in  religion,  1  shall  introduce  at  tlie  end  of  this  chap- 
ter, a  series  of  propositions,  tending  to  prove  the  being  of 
find,  1st,  A  priori;  and  2ndly,  A  pusterinri ;  omitting  the 
proofs  that  are  generally  produced  on  those  points,  for  which 
my  readers  may  refer  to  works  in  general  circulation  on  this 
subject ;  and,  3dly,  I  shall  lay  down  some  phenomena  relative 
to  the  heavenly  liodies,  which  it  will  be  dilficull  to  account 
for,  without  acknowledging  the  inlinite  skill,  power,  and  con- 
tinual en  er^i/  of  (iod. 

7.  Jlyfai'lh  Noah]  f^ee  the  whole  of  this  history,  Gen.  vi.  13. 

H'lirned  of  God]  X/irii/dTiaOeti.  As  wc  know  from  the  his- 
tory in  (loni-sls,  that  tr'o'/ did  warn  Noah,  we  see  from  this 
the  real  import  of  the  verb  xf>rifiaTt^(o,  as  used  in  various 
parts  of  the  New  Testament ;  itsignilies  to  utter  oracles,  to 
give  Divine  framing. 

Mored  trith  /ear]  Kii^a/J/jfltic,  influenced  by  religious  fear, 
or  reverence  tutcurds  God.  Ttiis  is  mentioned  to  show  tliat 
he  acted  not  from  a  fear  of  losing  his  life,  but  from  the  fear  of 
<;od:  and  hence  that  fear  is  lierc  properly  attributed  to 
Jailh. 

lie  condemned  the  vorld]  He  credited  Cod,  //.«ydid  not; 
he  walked  in  tlie  way  God  had  commanded,  tliey  did  not;  he 
repeatedly  adinonisiied  them,  1  Pet.  iii.  20.  they  regained  it 
net:  this  nguravated  their  crimes,  while  it  exalted  his  faith 
and  riahleoiisness.  "  His  faith  and  obedience  condemned  the 
world,  I.  e.  tiie  unhelievers  :  in  the  same  sense  in  whicli  eve- 
ry eond  man's  virtues  and  exiiortations  condemn  such  as  will 
not  attend  to,  and  imitate  thein." — Dodd. 

Became  heir  of  the  righteousness]  He  became  entitled  to 
that  juslilication  which  is  by  faith  ;  and  his  temporal  deliver- 
ance w;is  a  pledge  of  the  salvation  of  his  soul. 

R   Ahrahnm,  when  he  teas  called]  See  on  Gen.  xii.  1—4. 

Not  knotting  ttliither  he  trent.]  Therefore,  his  obedience 
was  the  fullest  proof  of  his  faith  in  God  ;  and  his  faith  was 
an  implicit  faith;  he  obeyed,  and  went  out  from  his  own 
rounlry,  having  no  prospect  of  any  good  or  succes.s  but  what 
his  implicit  faith  led  him  to  expect'from  God,  as  the  reirarder 
of  them  that  diligently  seek  him.  In  all  the  preceding  cases, 
and  in  all  that  follow,  the  apostle  keeps  this  maxim  full)  in 
view. 

9.  By  faith  he  sojourned  in  the  land  of  promise]  It  is  re- 
markable that  Abraham  did  not  acquire  any  right  in  Canaan, 
except  that  of  a  burying-placc  ;  nor  did  he  build  any  house 
in  it :  his  faith  showed  him  that  it  was  only  a  type  and  pledge 
of  a  better  country  ;  and  he  kept  that  better  country  coinlnu- 
ally  in  view  :  he,  with  Isaac  and  Jacob,  who  were  heirs  of 
the  same  promise,  were  contented  to  dwell  in  tents,  without 
any  fixed  habitation. 

10.  FuT  he  looked  for  a  riUj  trhich  holh  foundations]  He 
knew  that  earth  coidd  airord  no  permanent  residence  for  an 
immortal  mind  ;  and  he  looked  t^c)r  that  heavenly  building  of 
which  God  is  the  Architect  and  Owner;  in  a  word,  he  lost 
sight  of  earth,  that  he  might  keep  heaven  in  view.  And  all 
who  are  partakers  of  his  faith,  possess  the  same  Spirit,  walk 
b/lhe  same  rule,  and  mind  the  same  tiling. 

JMinse  builder  and  maker  is  God]  The  word  Tcxvirrjc:,  sig- 
milesan  architect,  one  who  plans,  calculates,  and  constructs 
a  building.  The  word  ininovpyof,  siiinities  the  ^orerjior  of  a 
people  ;  one  who  forms  them  by  instifiiliojis  and  lairs  ;  the 
franier  of  a  political  constitution.  (Jod  Ls  here  represented 
the  Maker  or  Father  of  all  the  heavenly  inhabitants,  and  the 


and  of  Isaac  and  Jacob. 

them,  and  embraced  them,  and  *  confessed  that  they  were 
strangers  and  pilgrims  on  the  earth. 

14  For,  they  that  say  such  things  ''  declare  plainly  that  they 
seek  a  country. 

1.3  And  truly,  if  they  had  been  mindful  of  that  ooKj/fry  from 
whence  they  came  out,  they  might  have  had  opportunity  tu 
have  returned. 

10  But  now  they  desire  a  better  country,  that  is,  an  heavenly: 
wherefore  God  Is  not  ashamed  °  to  be  called  their  God  :  for  "*  he 
hath  prepared  for  them  a  city. 

17  By  faith*  Abraham,  when  he  was  tried,  ofTercd  up  Isaac  : 
and  he  that  had  received  the  promises  f  oirered  up  his  only- 
begotten  sun, 

18  f  Of  whom  it  was  said,  i>  That  in  Isaac  shall  thy  seed  be 
called : 

19  Accounting  that  God  •  teas  able  to  raise /i/m  up,  even  from 
the  dead  ;  from  whence  also  he  received  him  in  a  figure. 

20  By  (uilli  ^  Isaac  blessed  Jacob  and  ICsau  concerning  thinga 
to  come. 

21  By  faith  Jacob,  when  he  was  a  dying,  '  blessed  both  tha 

xOr.  Acrnr.linjlofiiiih.— y  Ver.  ,T.I.— i  Vtr  ST.  Joliil  S.  Sti-aGrn  23.4  te  47.<». 
I  Chron.:."J.  15.  Hsu*.  IS.  &  1 19.1!)  1  I'd  1  17.4. ;.'.  11— h  Cli.lU.I4.-c  Kxo.l.J.G,  16. 
MMfa.tr  A<-»3  ?.;{3.-d  Pliil  SiSI.  Ch.lS  H— ci:en.'a  l.a.-f  .li>in<«:;-..'l.-EOr, 
To.-h  Gen.2l.ia   Kom.9.7,-i  liom  4.  i;,19,;l. -k  (icn  if?  27,09.-1  Cien.4S.5,l6,ai. 


Planner  of  their  citizenship  in  that  heavenly  counli-y. — See 
Macknigbt. 

11.  Through  faith  also  Sarah]  Her  history,  as  far  as  the 
event  here  is  concerned,  may  lie  seen  Gen.  xvii.  19.  and  xxi. 
2.  Sarah  at  first  treated  the  Divine  message  with  ridicule, 
judging  it  to  be  absolutely  impossible,  not  knowing  then  that 
it  was  from  God  ;  and  this  her  age  and  circumstances  juetiU- 
(d  ;  for,  humanly  speaking,  such  an  event  was  impossible; 
but,  when  she  knew  that  it  was  (Jod  who  said  this,  it  does  not 
appear  that  she  doubled  any  more,  but  implicitly  believed 
tliat  what  God  liad  promised  He  was  able  to  perforin. 

12.  Ilim  as  good  as  dead]  According  to  nature,  long  part 
the  time  of  the  procreation  of  childien.  'J'lie  birth  of  Isaac, 
(the  circumstances  of  the  father  and  mother  considered,)  was 
entirely  supernatural  ;  and  the  people  who  proceeded  from 
this  birth  wiTe  a  supernatural  people ;  and  were  and  are  most 
strikingly  singular  through  every  period  of  their  history  to 
the  present  day. 

V.i.  These  all  died  in  faith]  That  is,  Abraham,  Sarah, 
Isaac,  and  Jacob,  continued  to  believe,  to  the  end  of  their  lives, 
that  (Jod  would  fuUil  this  promise  ;  but  they  neither  saw  the 
numerous  seed,  nor  did  they  get  the  promised  rest  in  Canaan. 

Strangers  and  pilgrims]  >'trangers,  ^cvoi,  persons  who 
are  out  of  their  own  country,  who  are  in  a  foreign  land;  pil 
grims,  napcrrtSnii'i.  sojourners  only  for  a  time;  not  intending 
to  take  up  tlicir  abode  in  that  place,  nor  to  got  naturalized  in 
that  country. 

How  many  use  these  expressions,  professing  to  be  stran- 
gers and  pilgrims  here  below ;  and  yet  the  whole  of  their 
c  :ndui:t,  spirit,  and  attachnicnLs,  show  that  they  are  here  per- 
fectly al  home.  How  little  consideration  and  weight  are  in 
many  of  our  professions,  whetlier  they  i  elate  to  earth  or 
heaven  ! 

14.  Declare  plainly  that  they  seek  a  country.]  A  man's 
country  is  that  in  which  he  has  constitutional  rights  and  pri- 
vileges; no  stranger  or  sojourner  has  any  such  rights  in  the 
country  where  he  sojourns.  These,  by  declaring  that  they 
felt  themselves  strangers  and  sojourners,  pnjfessed  their  failii 
ill  a  heavenly  country  and  state;  and  looked  beyond  the  grave 
for  a  piace  of  happine.sg.  No  intclliijent  Jew  could  suppose 
tliat  Canaan  was  all  the  rest  which  God  had  promised  to  His 
people. 

15.  If  they  had  been  mindful  of  that  country]  Thry  consi- 
dered tlicir  riglit  to  the  promises  of  Citxl  as  dependant  on  their 
utter  renunciation  of  Clialdca ;  and  it  was  this  that  induced 
Abraham  to  cause  his  steward  Eliezer  to  sirear  that  he  would 
not  carry  his  son  Isaac  to  Chaldea ;  see  Gen.  xxi  v.  5—8.  There 
idolatry  reigned  ;  and  God  liad  called  them  to  be  the  patri- 
archs and  progenitors  of  a  people  among  whom  the  knowledge 
ol  the  true  God,"  and  the  woisliip  required  by  Him,  should  be 
established  and  preserved. 

16.  But  now  they  desire  a  belter]  They  all  expected  sp/ri" 
tuul  hle.isings,  and  a  heavenly  inheritance  ;  they  sought  God 
as  their /)0)7iOji,  and  in  such  a  way.  and  on  such  principles 
that  He  is  uot  ashamed  tole  called  their  God ;  and  He  shows 
His  aiTection  for  them  by  preparing  for  them  a  city,  to  wit, 
heaven,  as  themselves  would  seek  no  city  on  earth  ;  which  is 
certainly  what  the  apostle  has  here  in  view.  And  from  tnis 
it  is  evident  that  the  patriarchs  had  a  proper  notion  of  the  im- 
mortality of  the  soul,  and  expected  a  place  of  residence  wide- 
ly dillerent  from  Canaan.  Though  to  Abraham,  Isaac,  and 
Jacob,  the  promises  were  made  in  which  Canaan  was  so  par- 
ticularly included,  yet  Go<l  did  not  give  theiii  any  inheritance 
in  that  country ;  no,  not  so  much  as  lo  set  afoot  on.  Acts  vii.  &. 
Therefore,  if  they  had  not  nndei-stood  the  promises  to  belong 
to  spiritual  things,  far  from  enduring,  as  seeing  Him  who  is 
invisible,  they  must  have  considered  themselves  deceived 
and  mocked.  The  apostle,  therefore,  with  the  highest  propri- 
ety, attributes  their  whole  conduct  and  expectation  Xojaith. 

17.  Abriliam,  ichen  he  tras  tried]  See  the  history  of  this 
whole  transaction  explained  at  large  in  Gen.  xxii.  1—9. 

Of'ered  vp  bis  only-begutten]     Abraham  did,  in  effect,  oflfer 
up  is.iac  :  he  built  an  altar,  bound  his  son,  laid  him  upon  the 
3H1 


Of  Joseph,  Moses, 


HEBREWS, 


and  of  Pahab 


eons  of  Joseph ;  and  •"  worshipped,  leaning  upon  the  top  cS 
his  staff.  ,  ,     , 

22  By  faith  "  Joseph  when  he  died,  "  made  mention  of  the  de- 
parting of  the  children  of  Israel ;  ?nd  gave  commandment  con- 
cerning his  bones. 

23  By  faith  f  Moses,  when  he  was  bom,  was  hid  .three  montlis 
of  his  parents,  because  they  saw  he  teas  a  proper  child ;  and 
they  were  not  afraid  of  the  h.ing'3  ?  commandment 

24  By  faith  '  Moses,  when  he  was  come  to  years,  refused  to 
be  called  the  son  of  Pharaoh's  daughter  ; 

25  'Choosing  rather  to  suffer  affliction  with  thepeople  of  God, 
than  to  enjoy  the  pleasures  of  sin  for  a  season ; 

26  Esteeming  « the  reproach  "  of  Christ  greater  riches  than 

m  fJen  47.31,— n  Qen. 50.24,  35  Exod.  13.49.—"  Or,  remembered.— p  E:oi1.  2.  2. 
Ada  7.20— q  Enod.  1. 16,  22.— r  Kiod.S.  10,  11.— s  Pbo.84.10.— t  Ch.  13.  13.— u  Or,  for 
Christ.— vCh.  10. 35. 

altar,  had  ready  the  incense,  took  the  knife,  and  would  imme- 
diately have  slain  him  had  he  not  been  prevented  by  the  same 
authority  by  which  the  sacrifice  was  enjoined. — Isaac  is  here 
called  his  onli/-begotlen,  as  he  was  the  only  son  he  had  by  his 
legitimate  wife,  who  was  heir  to  his  property,  and  heir  of  tlie 
promises  of  Cod.  The  man  who  proved  faithful  in  such  a  tri- 
al, deserved  to  have  his  faith  and  obedience  recorded  through- 
cut  the  world. 

19.  To  raise  him  up,  Kvn.  from  the  dead]  Abraham  stag- 
gered not  at  the  promise  through  unbelief,  Ijut  was  strong  in 
fiith,  giving  glory  to  God.  Tlie  resurrection  of  the  dead  nnist 
liave  been  a  doctrine  of  the  patriarchs  :  they  expected  a  hea- 
venly inlieritance  ;  they  saw  fhey  died  as  did  other  men  ;  and 
tliey  must  have  known  that  tricy  could  not  enjoy  it  but  in  con- 
Fcqnence  of  a  resurrection  from  the  dead. 

Ilerereircd  hi>ni7iafcgiire]  Ev  ■!rapal3o\ri.  In  my  discourse 
on  parabolical  wn'livg  al  the  end  of  Matt.  xiii.  I  have  shown, 
(.signifioatiun  9  )  that  nnpalSn'Xri  sometimes  me&ns  a  daring  ex- 
ploit, a  jeoparding  of  the  life;  and  have  referred  to  this  place. 
I  think'  it  should  be  so  understood  here,  as  pointing  out  the 
Tory  imminent  danger  he  was  in  of  losing  his  life.  T'.ie 
clause  may  therefore  be  thus  translated  :  "Accounting  that 
God  was  able  to  raise  him  up  from  the  dead,  from  whence  He 
had  received  him,  he  being  in  the  most  imminent  danger  of 
losing  his  life."  It  is  not,  therefore,  the  natural  deadness  of 
Abraham  and  Sarah  to  which  the  apostle  alludes,  but  the  death 
to  which  Isaac,  on  this  occasion  was  exposed,  and  which  he 
escaped  by  the  immediate  interference  of  God. 

20.  By  faith  Isaac  blessed  Jacob  and  Esau]  He  believed 
that  God  would  fuUil  His  promise  to  his  posterity  ;  and  God 
pave  him  to  see  what  would  befall  them  in  their  future  gene- 
rations. The  apostle  does  not  seem  to  intimate  that  one  should 
he  an  object  of  the  Divine  hatred,  and  the  other  of  Dixnne 
Inve,  in  reference  to  their  eterncd  states.  This  is  wholly  a 
discovery  of  later  ages.  For  an  ample  consideration  of  this 
subject,  see  the  notes  on  Gen.  xxvii. 

21.  Blessed  both  the  sons  of  Joseph]  That  is,  Ephraim  and 
Manasseh.— See  the  account,  and  the  notes,  Gen.  xlviii.  5,  &c. 

Worshipped,  leaning  wpon  the  top  of  his  staff]  This  subject 
is  particularly  considered  in  the  note  on  Gen.  xlvii.  31. 

It  appears  that  at  the  time  Joseph  visited  his  father,  he  was 
very  weak,  and  generally  confined  to  his  couch  ;  having  at 
hand  his  staff,  eitlier  that  with  which  he  usually  supported 
liis  feeble  body,  or  that  which  was  the  ensign  of  his  office, 
as  patriarch  or  chief  of  a  very  nimierous  family.  The  an- 
cient chiefs,  in  all  countries,  had  this  s'aff  or  sceptre  conti- 
nually at  hand — See  Homer  throughout.  It  is  said.  Gen.  xlviii. 
2.  that  when  .Joseph  came  to  see  his  father,  .lacob,  who  was 
then  in  his  last  sickness,  that  Israel  strengthened  himself 
and  sat  upon  the  bed.  Still  I  conceive  he  had  his  staff  or 
Bceptre  at  hand  ;  and  while  sitting  upon  the  bed,  with  his  feet 
on  the  floor,  he  supported  himself  with  his  staff.  When  Jo- 
seph sware  to  him  that  he  should  be  carried  up  from  Egypt, 
he  boxred  himself  on  his  bed's  head,  still  supporting  himself 
with  his  staff,  which  probably  with  this  last  act  he  laid  aside, 
gathered  up  his  feet,  and  reclineil  wholly  on  his  couch.  It 
was  therefore  indifferent  to  say,  that  lie  worshipped  or  bowed 
himself  on  his  staff,  or  on  his  bed's  head.  But  as  nnif  sba- 
tach,  signifies  not  only  to  bote,  but  also  io-worship,  because 
acts  of  adoration  were  performed  by  bowing  and  prostra- 
tion :  and  as  nBD  jiiiltah,  a  bed,  by  the  change  of  the  vowel 
points,  becomes  mateh,  a  staff,  hence  the  Septuagint  have 
translated  the  passage  Kai  irpiincKwrincv  lnpar]\  cm  to  axpnv  rrji 
fafifini  avrnv,  And  Israel  bowed,'or  worshipped  on  the  head 
of  his  staff     This  reading  the  apostle  follows  here  literatim. 

Wretched  must  that  cause  be  which  is  obliged  to  have  re- 
coinse  to  what,  at  best,  is  an  equivocal  expression,  to  prove 
and  support  a  favourite  opinion.  The  Ronianists  allege  this 
in  favour  of  image  irorship.  This  is  too  contemptible  to  re- 
(inire  confutation.  To  make  it  speak  this  language,  the  Rheims 
version  renders  the  verse  thus  :— By  faith  Jacob  dying,  bless- 
ed every  one  of  the  sons  of  Joseph,  and  adored  the  top  of  his 
rod.  A  pretty  object  of  adoration,  indeed,  for  a  dying  patri- 
arch !  Here  the  ])reposition  CKt,  upon,  answering  to  the  He- 
brew hy  al,  is  wholly  suppressed,  to  make  it  favour  the  cor- 
rupt reading  of  the  Vulgate.  Thjs  preposition  is  found  in  the 
Hebrew  text,  in  the  Greek  Version  of  the  Seventy,  the  print- 
ed Greek  text  of  the  New  Testament,  and  in  every  MS.  yet 
discr)vered  of  this  epistle.  It  is  also  found  in  the  Syriac, 
yf'lhiopir,  Arabic,  and  Coptic.  In  which  languages  the  con- 
nexion necessarily  shows,  that  it  is  not  an  idle  particle  ;  and 
393 


tho  treasures  in  Egypt:  for  he  had  respect  unto  "the  recotB- 
pense  of  the  reward. 

27  By  faitli  ^^  he  forsook  Egypt,  not  fearing  the  \yrath  of  the 
king  :  for  he  endured,  as  'seeing  him  wlio  is  invisible. 

28  Througli  faith  ^  he  kept  the  passover,  and  the  sprinkling 
of  blood,  lest  he  that  destroyed  the  first-born  should  touch  them. 

29  By  faith  '  they  passed  through  the  Red  Sea  as  by  dry  land  : 
which  the  Egyptians  assaying  to  do  were  drowned. 

30  By  faith  "  the  walls  of  Jericho  fell  down,  after  they  were 
compassed  about  seven  days. 

31  By  faith  bthe  harlot  Rahab  perished  not  with  them  "that 
believed  not,  when  ''she  had  received  the  spies  with  peace. 

32  And  what  shall  I  more  say  7  for  the  time  would  fail  me  to 

w  Exo.l.l0.as,29.&,12.37,&.  13.17,  18. 
22,  aO.-a  Joslwin  6.2D.— b  JoshuaG.ifl. 
d.losh.l.l. 


by  no  mode  of  construction  can  the  text  be  brought  to  sup- 
port image  worship,  any  more  tlian  it  can  support  transub- 
stanliation.  • 

22.  Joseph  when  he  died]  TcXcvriov,  when  he  luas  dyings 
gave  commandment  concerning  his  bones.  On  this  subject 
T  refer  the  reader  to  tlie  notes  on  Gen.  1.  23.  And  I  haye  tliis 
to  add  to  the  account  I  have  given  of  the  sarcophagus  now  in 
tlic  British  Museum,  vulgai-ly  called  Alexander's  coffin,  that 
if  is  more  probably  the  cqffl.n  of  Jofieph  liiiiisrlf :  and,  shoqlil 
the  time  ever  arrive  in  which  the  hieroglypliics  on  it  shall  be 
ifHorpretcd,  this  conjecture  may  appear  to  have  had  its  foun- 
dation in  tiMitli- 

2.3.  By  faith  Mo^es,  &c.]  See  the  notes  on  K.xod.  ii.  2.  and 
Acts  vii.  20.  We  know  that  Moses  was  bred  up  at  the  Egyp- 
tian court :  and  there,  was  considered  to  be  the  son  of  Pha- 
raoh's daughter;  and  probably  might  have  succeeded  to  the 
throne  of  Egypt  ;  but  finding  that  God  had  visited  His  jjeople-, 
and  given  them  a  promise  of  spiritual  and  eternal  blessings, 
he  chose  rather  to  take  the  lot  of  this  people,  i.  e.  God  as  his 

Eortion  for  ever  ;  tlian  to  enjoy  the  pleasures  of  sin,  which, 
owever  gratifying  to  the  auima)  senses,  could  only  be  rrpua- 
Kaipnii,  temrporary. 

After  the  23d  verse,  there  is  a  whole  clause  added  by  PE. 
two  copies  of  the  Itala,  and  some  copies  of  the  Vulgate.  Tlie 
clause  is  the  following: — Hir-'  /^^ya?  ytvojitvoi  ^Itxnmm  avcL- 
\ev  tov  KiyTTTTiov,  KmiwoMV  Trie  TairemotiTii/  rail'  aScXtpiov  rMjv 
roil.  Byfnith  Moses,  when  he  was  grown  up,  slew  the 
Egyptian,  considering  the  oppression  of  his  otvn  brethren. 
This  is  a  remarkable  addition,  and  one  of  tho  largest  in  the 
whole  New  Testament.  It  seems  to  have  been  collected  from 
the  history  of  Moses,  as  given  in  Exodus  ;  and  to  have  been 
put  originally  into  the  margin  of  some  M.S.  from  which  it  a:f- 
terward  crept  into  the  text. 

26.  The  reproach  of  Christ]  The  Christ,  or  Mes.tiah,  l\a(\ 
boon  revealed  to  Moses  :  of  Him  he  prophesied,  Ueut.  xviii.  15^ 
and  the  reproach  which  God's  people  had,  in  consequence  of 
their  decided  opposition  to  idolatry,  may  be  termed  the  re- 
proach of  Christ,  for  tliey  refused  to  become  one  people  with 
the  Egyptians,  because  the  promise  of  the  rest  was  made  to 
them  :  and  in  this  rest  Christ  and  His  salvation  were  inch.v 
drd  :  but,  although  it  does  not  appear  these  things  were  known 
to  the  Hebrews  nt  large,  yet  it  is  evident  that  there  were  suffi- 
cient intimations  given  to  Moses  concerning  the  Great  Deli- 
verer, (of  whom  himself  was  a  type,)  that  determined  his  con- 
duct in  the  above  respect ;  as  he  fully  understo<jd  that  he  must 
renounce  his  interest  in  the  promises,  and  in  the  life  eternal 
to  which  they  led,  if  he  did  not  obey  the  Divine  call  in  the  pre- 
sent instance.  Many  have  been  stumbled  by  the  word  6  yptrns, 
Christ,  here ;  because  they  cannot  see  how  Moses  should  have 
any  knowledge  of  Him.  It  may  be  said  that  it  was  just  as  ea.=!y 
for  God  Almighty  to  reveal  Christ  to  Moses,  as  it  was  for  Him 
to  reveal  Him  to  Isaiah,  orto  the  shepherds,  orloJohn  Baptist; 
or  to  manifest  Him  in  ihe  flesh.  After  all  there  is  much  rea- 
son to  believe  that,  by  rov  \pi^ov,  here,  of  Christ  or  the 
anointed,  the  apostle  means  the  whole  body  of  the  Israelitish 
or  Hebrew  people  ;  for,  as  the  word  signifies  the  atioinled, 
and  anointing  was  a  consecration  to  God,  to  sei"ve  Him  in  some 
particular  office,  as  prophet,  priest,  king,  or  the  like,  all  the 
Hebrew  people  were  considered  thus  an  mnted  or  consecrated : 
and  it  is  woi-thv  of  remark,  that  x/'T"?,  is  used  in  this  very 
sense,  by  the  Septuagint,  1  Sam.  ii.  35.  Psa.  cv.  15.  and  Heb. 
iii.  13.  'where  the  word  is  necessarily  restrained  to  this 
meaning.  .     ,    ,    , 

He  had  re.'ipcct  unto  the  recompense]  XvifSXtite,  he  looked 
attenticely  to  it ;  his  eyes  were  constantly  directed  to  it.  This 
is  the  import  of  tlie  original  word  ;  and  the  whole  conduct  of 
Moses  was  an  illustration  of  it. 

27.  He  forsook  Egypt]  He  believed  that  God  would  fulfil 
the  proniise  He  ha"d  made  :  and  he  cheerfully  changed  an 
earthly  for  a  heavenly  portion. 

N^ot' fearing  the  wrath  of  the  king]  The  apostle  speaks  here 
of  Hie  "departure  of  Moses'irj/A  the  Israelites,  not  of  his^i^A* 
to  Midiun,  Exod.  ii.  14,  13.  for  he  was  then  in  great  fear;  but 
when  he  went  to  Pharaoh  with  God's  nulhorily,  to  demand 
the  dismission  of  the  Hebrews,  he  was  witliout  fear;  and  acted 
in  the  most  noble  and  dignified  manner;  he  then  feared  u<- 
Ihing  but  God. 

As  seeing  him  tchn  is  invisilile.]  lie  continued  to  act  as  one 
who  had  the  Judge  of  his  heart  and  conduct  always  before  his 
eyes.  Bv  calling  the  Divine  Being  the  invisible,  the  apostle 
distinguishes  liim  frojn  tiic  gods  of  Egypt,  who  were  visible, 


General  proofs  of 


CHAPTER  XI. 


tell  of'Gedeon,  ando/''Rarak,  and  o/"' Samson,  and  ©/''•Jepli-  ] 
thac;  of'  David  also,  and  kSainucl,  and  o/'lhe  prophets: 

33  Wholliroughfailli  subdued  kingdoms,  wrought  righteous- 
ness, '  obtained  promises,  "'  stopped  tlie  mouths  of  lions, 

34  "Quenched  the  violence  ot  fire,  "escaped  the  edge  of  the 
Bvvord,  ^  out  of  weakness  were  made  strong,  waxed  valiant  in 
•fight,  'turned  to  fliglit  the  armies  of  the  aliens. 

•  Ju(1e  (5.1  l.-fJudg.4.G.—g  Jiid"  13  21.— h  .lude. 1 1.1. t  18.7.-1  1  Sam  Ifi  1,13.& 
17.45.— k  IS.m  1.1!0.&  12.30.-12  Ssiii. 7. 11,  lie —in  Ju.lc  U.S,  6.  1  Sam.  17. m,  ~i. 
Dan. 6.22.— n  Pan  3.aS— o  I  Sam.20.l.  1  Kings  19.3.  2  Kings 6.1G.—p2  Kings  ij). 
7,  Stc  Job42.1U.  Psa.6.3. 


.  corporeal,  gross,  and  worthless.  The  Israelites  were  worship- 
ncrs  of  the  true  God;  and  this  worship  was  not  tolerated  in 
Egypt.  His  pure  and  spiritual  worship  could  never  comport 
with  the  adoration  of  oxen,  goats,  monkies,  leeks,  and  onions. 
2S.  Jfe  kept  the  pass-aver]  God  told  him  that  lie  would  de- 
stroy the  first-born  of  the  Egyptians ;  but  would  spare  all  those 
whose  dooi-s  were  sprinkkn  with  the  blood  of  the  Taschal 
Lamb.  Moses  believed  this,  kept  the  pass-over,  and  sprinkled 
the  lilood.  See  the  notes  on  Exod.  xii.  One  of  tlie  Itala  adds 
here.  Fide,  pratiavcrnnt  JEgyplios  excuntes.  "By  faith, 
when  they  went  out,  they  spoiled  the  Egyptians."  This  is  any 
thing  h\it  genuine. 

29.  I}>j  faith  they  passed  through  the  lied  Sea]  See  the 
notes  on  E.x-od.  xiv.  22.  The  Egyptians  thought  they  could 
walkthrough  the  sea  as  well  as  tlie  Israelites.  They  tried,  and 
were  drowned;  while  tlie  former  passed  in  perfect  safety. 
Tlie  one  walked  hy faith,  the  other  by  sight;  one  perished, 
the  other  was  saved. 

30.  The  walls  of  Jericho  fell  down]  This  is  particularly  e.v- 
plaincd  Joshua  vi.  1,  &c.  Cud  had  promised  that  the  wall;;  of 
.lericho  should  fall  down,  if  they  compassed  them  about  seven 
•lays.  They  hctiered,  did  as  they  were  commanded,  and  the 
promise  was  fnllillod. 

31.  The  harlot  Rahah  perished  not]  ?eo  this  account  .losh. 
\\.  1,  0,  11.  &  vi.  23.  where  it  is  rendered  exceedingly  proba- 
ble that  the  word  njii  zonah,  in  Hebrew,  and  jrvpfri  in  Greek, 
which  we  translate  harlot,  should  be  rendercil  innkeeper  or 
tarcrnkeeper,  as  there  is  no  proper,  evidence  that  the  person 
in  qnestiim  was  such  a  woman  as  oiu'  translation  repvesent.s 
L/?r.  As  to  her  having  been  a  harlot  before,  and  converted  af- 
terward, it  is  a  (Igment  of  an  idle  fancy.  She  was  afterward 
married  to  ffalmon,  a  .lewish  prince;  see  Matt.  i.  5.  And  it 
is  extremely  incredible  that  had  she  been  what  we  represent 
her,  he  would  have  souglit  for  such  an  alliance. 

Received  tlie  spiex  n-ilh  peace.]  Met'  etprtiri;,  the  same  as 
dVcs  /«(s/(n/<i*//,  giving  tliein  a  ki?id  irelcome,  good  fare,  and 
protection.  Alter  tlicse  words  the  Slavonic  adds,  Kai  ircpii 
W"i  tKliaXnima,  and  sent  them  out  another  irai/. 

32.  Time  wonUlfail  vie]  Me  Siriyoviicvov  b  xp^foi.  A  very 
usual  mode  of  expression  with  the  best  Greek  writers,  when 
they  wish  to  intimate  that  much  important  intelligence  re- 
mains to  be  coininiinicatcd  on  the  suliject  already  in  hand; 
ivhicli  must  be  omitted,  because  of  other  points  which  have 
not  yet  been  handled. 

Gedeon]  Who  by  faith  in  God,  with  300  men,  destroyed  a 
countless  multitude  of  Midianites  and  Amalekites,  and  deli- 
vered Israel  from  oppression  and  slavery.    Judges  vi.  vii.  viii. 

Barak]  Who  overthrew  Jahin,  king  of  Canaan,  and  deli- 
vered Israel  from  servitude.  Judges  iv. 

Samson]  Who  was  appointed  by  God  to  deliver  Israel  from 
i\\c  oppressive  yoke  of  the  Philisli7tes ;  ami,  by  extraordinary 
iisxistance,  .discomfited  them  on  various  occasions.  Judges 
xiii — xvi. 

Jephthae]  Who,  under  the  same  guidance,  defeated  the  Am- 
iTioiiites,  and  delivered  Israel.  Judges  xi.  xii. 

David]  King  of  Israel,  whose  whole  life  was  a  life  of  faith 
end  dependance  on  (Joil;  but  whose  character  will  be  best 
seen  iu  those  books  which  contain  an  account  of  his  reign, 
and  the  book  of  I'salnis;  to  which,  and  Ihe  notes  there,  the 
reader  must  be  referred.  It  is  probable  he  is  referred  to  here 
lor  that  act  of  faith  and  courage  which  he  showed  in  his  com- 
bat with  (;oliah.  See  1  fam.  xvii. 

Samuel]  The  last  of  the  Israclitish  judges,  to  whom  suc- 
ceeded a  race  of  kings,  of  whom  Saul  and  IJavid  were  the 
two  first,  .ind  were  both  anointed  by  this  most  eminent  man. 
See  his  history  in  ihefrst  book  of  'Sa7nuel. 

All  these  arc  said  to  have  performed  their  various  exploits 
through  fiiith.  I.  The  faith  of  6>(/eon  consisted  in  his  throw- 
uig  dortrii  Ihe  altar  of  Baal,  and  cutting  down  his  grove,  in 
obedience  to  the  command  of  (Jod.  2.  'Ihe  faith  of  Barak 
consisted  in  his  believing  the  revelation  made  to  Deboraii,  and 
the  command  to  go  against  Jabin's  numerous  army.  3.  Sara- 
son's  faith  consisted  in  his  obeying  the  various  impulses  pro- 
duced by  the  Spirit  of  (Jod  in  his  own  mind.  4.  Jephlhae's  faith 
consisted  particularly  in  his  believing  the  promise  made  to 
Abraham  and  his  posterity,  that  they  should  possess  the  land 
of  Canaan  ;  and  in  his  resolutely  fighting  against  the  Ammo- 
nites, that  they  might  not  deprive  the  Lsraelitcs  of  the  land 
between  Arnon  and  Jabbok.  It  may  be  observed  here,  that 
the  apostle  does  not  produce  these  in  chronological  order :  for 
Biyak  lived  before  (Jedeon,  and  Jephthae  before  Samson,  and 
Bamuel  before  navid.  lie  was  not  juoducing  facts  in  their 
chronological  order;  but  instances  of  the  power  of  God  excit- 
ed in  Ihe  behalf  of  men  who  had  strong  confidence  in  Uim.« 

X\  Who  through  faith  snhdued  kinsdoms]  As  Jothva,  who 
subdued  tlie  seven'  Canaanitish  nations;  and  Valid,  who 
Vol..  VI.  3D 


cxlmordlnary  faith. 

35  '  Women  received  their  dead  raised  to  lite  again  :  and 
others  were  'tortured,  not  accepting  deliverance;  that  they 
might  obtain  a  better  resurrection: 

30  'And  others  had  trial  of  crw*/  mockings  and  scourgings, 
yea,  moreover,  "of  bonds  and  imprisonment: 

37  ^-They  were  stoned,  they  were  sawn  asunder,  were  tempt- 
ed, were  slain  with  the  sword :  ^  they  wandered  about  ^  in 

q  JuJs.15.9,  15.  1  Sam.l4.1.1&<;.  &I7.51,59.  2  Sam.8. 1,  «£«.— r  1  Kinja  17.22. 
SKin?B4  33.- s2M»c  G.I9,2»to7  7,  Sic.  Acls  Si  S5.-t  2  Mrc  7. 1,  7  — u  Gen  39. 
20.  Jer.2n.2.t37.l5.-v  lKings21. 13.  aChron. 24.21.  Acur.5S.«t.  14.19 —w  2Klng« 
1.8.  Matl.3.4.— X  Zech.13  4. 


subdued  the  Moabites,  Syrians,  Ammonites,  and  Edomites. 
2  Sam.  viii.  &c. 

Wrought  righteousness]  Pid  a  great  variety  of  works  indi- 
cative of  that  faith  in  God,  without  which  it  is  impossible  to 
do  any  thing  that  is  good. 

Oliluined  promises]  This  is  supposed  to  refer  to  Joshua 
and  Caleb,  who  through  their  faith  in  God,  obtained  the  pro- 
mised land,  while  all  the  rest  of  the  Israelites  were  excluded  : 
to  Phineas  also,  who,  for  his  act  of  zealous  faith  in  slaying 
Zimri  mid  Cushi,  got  tlie  promise  of  an  everlasting  priest- 
hood :  and  to  David,  who,  for  \ns faith  and  obedience,  obtain- 
ed the  kingdom  of  Israel,  and  had  the  promise,  that  from  his 
seed  the  Messiah  should  spring. 

Stopped  the  mouths  of  lions]  Daniel,  who,  though  cast  into 
a  den  of  lions,  for  his  fidelity  to  God,  was  preserved  among 
them  unhurt ;  and  finally  came  to  great  honour. 

34.  Quenched  the  violence  of  fire]  As  in  the  case  of  the 
three  faithful  Hebrews,  Shadrach,  JMeshach,  and  Abednego, 
who,  for  tlieir  steady  attachment  to  God's  worship,  were  cast 
into  a  fiery  furnace  ;  in  which  they  were  preserved,  and  from 
which  they  escaped  unhurt.   Dan.  iii. 

Escaped  the  edge  of  the  suord]  INIoses,  who  escaped  the 
sword  of  Pharaoh,  Exod.  xviii.  4.  i^lijah,  that  of  Jezebel ; 
and  David,  that  of  Saul  ;  and  many  otiicrs. 

uut  of  weakness  were  made  strong]  Were  miraculously 
resloreu  from  sickness  which  seemed  to  threaten  their  life ; 
as  Hezekiah,  Isa.  xxxviii.  21. 

Waxed  valiant  in  fight]  Like  Gedeon,  who  overthrew^  the 
camp  of  the  BlidianitLS  ;  ani\  Jonathan,  that  of  thePhilistmes, 
in  such  a  way  as  must  have  proved  lliat  God  was  with  tliem. 

35.  Women  received  their  dead]  As  did  the  widow  of  Za- 
rephalh,  1  Kings  xvii.  21.  and  the  Shunamite,  2  Kings  iv.  34. 
What  other  cases  under  all  the  above  heads  the  apostle 
might  have  in  view,  we  knovv'  not. 

Others  leere  tortured]  ETvuvavicUriaav.  This  is  a  word 
concerning  the  meaning  of  which  the  critics  are  not  agreed. 
Tv/iTToi'O!'  signifies  a  slick,  or  baton,  which  was  used  in  basti- 
?iac/o;/i^  criminals.  And  TD^n-ai/ii;'.!  signifies  to  beat  violently, 
and  is  thus  explained  by  the  best  le-vicograjihers.  After  con- 
sidering wlial  others  have  written  on  this  subject,  I  am  inclin- 
ed to  think  that  the  bastinado  on  the  soles  of  the  feet  is  what 
is  liere  designed.  That  this  was  a  most  torturing  and  danger- 
ous piuiishinent,  we  learn  from  the  most  authentic  accounts  : 
and  it  is  practised  among  the  Turks  and  other  Mohammedans 
to  tlie  present  day.  Mr.  Antes,  of  Fulnek,  in  Yorkshire, 
twenty  years  a  resident  in  Egypt,  furnishes  the  latest  account 

1  have  met  with  :  he  himself'was  the  unhappy  subject  of  his 
own  description.    Sec  article  4,  at  the  end  of  this  chapter. 

Not  accepting  deliverance]  This  looks  very  like  a  refer- 
ence to  the  case  of  the  mother  and  her  seven  sons,  mentioned 

2  Maccab.  vii.  1,  &c. 

3G.  Had  trial  of  cruel  mockings  and  scourgings]  We  do 
not  know  the  cases  to  which  the  apostle  refers.  The  mockings 
hero  can  never  moan  such  as  those  of  Ishinael  against  Isaac; 
or  the  youths  of  Bethel  against  Elisha.  It  is  more  probable 
that  it  refers  to  public  exhibitions  of  the  people  of  God  at  idol 
fe^ists,  and  the  like  ;  and  Samson's  case  before  Dagon,  when 
the  Philistines  liad  put  out  his  eyes,  is  quite  in  point.  As  to 
scourgings,  this  was  a  common  way  of  punishing  minor  cul- 
prits ;  and  even  those  who  were  to  be  punished  capitally,  were 
first  scourged.    Sec  the  case  of  our  I.ord. 

Bonds  arid  imprisonment]  Joseph  was  cast  into  prison  ; 
Jei-emiah  was  cast  into  a  dungeon  full  of  mire;  chap,  xxxvii. 
16.  and  xxxviii.  6.  And  Ihe  prophet  Micaiah  was  imprisoned 
by  Ahab,  1  Kings  xxii.  27. 

37.  They  were  stoned]  As  Zechariah,  the  son  of  Barachiali, 
or  Jchoiada,  was,  between  the  altar  and  the  temple:  seethe 
account,  2  Chron.  xxiv.  21.  and  see  the  notes  on  .Mall,  xxiii. 
35.  And  as  ISaboth  the  Jczreelite,  who,  on  refusing  to  give 
up  his  father's  inheritance  to  a  covetous  king,  because  it  had 
respect  to  Ihe  promise  of  God,  was  falsely  accused  and  stoned 
to  death;  1  Kings  xxi.  1—14. 

They  were  sawn  asunder]  There  is  a  tradition  that  the 
prophet  Isaiah  was  thus  martyred.  In  Yeramoth,  fol.  49.  2. 
it  is  thus  writlen,  "Manasseh  slew  Isaiah;  for  he  commanded 
that  he  should  be  slain  with  a  wooden  saw.  They  then 
brought  the  saw,  and  cut  him  in  two;  and  when  the  saw 
reached  his  month,  his  soul  fled  forth."  St.  Jerom,  and 
others,  mention  the  same  thing;  and  among  the  Jews  the  tror 
ditiou  is  indubitable. 

Were  tempted]  ETrcipnaOrjirav.  1  believe  this  word  has  vexed 
Ihe  critics  more  than  any  other  in  the  New  Testament.  How 
being  tempted  can  be  ranked  among  the  heavy  sufferings  of 
Ihe  primitive  martyrs  and  confessors  is  not  easy  to  discern  ; 
because,  ./o  be  Icnifitcd,  is  Ihe  common  lot  of  every  godly  man. 
This  difficulty  has  induced  learned  men  to  mend  liie  text  by 
393 


Cruel  sufferings  of  the 


HEBREWS. 


primitive  marlyl's 


Bhpep  skins  and  goat  skins;   being  destitute,  afflicted,  tor- 
mented ; 
38  (Of  whom  the  world  was  not  wortliy :)  tliey  wandered  in 
deserts,  and  in  mountains;  and  >"  in  dens  and  caves  of  the  earth. 

y  I  Kinffs  18.4.&  19.9.— z  Ver.3,  13.— n  ( 


conjecture:  Bnjza  proposes  cirvpudrjcrav,  they  were  branded. 
Junius,  Piscator,  and  others,  propose  cnvpaudriaav,  Ihey  loere 
burnt  alive.  Gataker  thinks,  cirpria9r]jav,  a  word  of  the  same 
Import,  should  be  preferred.  Tanaquil  Fabev  gives  tlie  pre- 
ference to  tnripioOTiaav,  they  were  mntilated — liad  different 
parts  of  their  bodies  lopped  off.  Sir  Norton  Kiintchlndl  con- 
tends for  CTzapOriaav,  they  irere  transfixed,  or  pierced  through. 
Alberti  thinks  the  original  reading  was  eaTitipaaOnaav,  they 
were  strangled.  About  as  many  more  differences  have  been 
proposed  by  learned  men,  all  bearing  a  very  near  resem- 
blance to  the  words  now  found  in  the  Greek  text.  By  three 
MSS.  the  word  is  entirely  omitted;  as  also  by  the  Syriac, 
Arabic  of  Erpenius,  the  JElhiopic,  and  by  IHuschius,  and 
Theophylact.  Of  all  the  conjectures,  that  of  Knatchbull  ap- 
pears to  me  to  be  the  most  probable  ;  tliey  were  transjixed,  or 
impaled — and  even  the  present  reading  might  be  construed  in 
this  sense. 

Were  slain  willi  the  sioord]  As  in  the  case  of  the  eighty- 
five  priests  slain  by  Doeg;  see  1  Sam.  xxii.  18.  and  the  pro- 
phets, of  whose  slaughter  by  the  sword,  Elijah  complains,  1 
Kings  xix.  10.  Probably  the  word  means  being  beheaded, 
which  was  formerly  done  with  a  sword,  and  not  with  an  axe  ; 
and  in  the  East  is  done  by  the  sword,  to  the  present  day. 

Tliey  ttandered.  about  in  slieep-shins]  M^jAwraif.  Sheep- 
skins dressed  irith.  the  wool  oti.  This  was  probably  tlie  sort 
of  mantle  that  Elijah  wore,  and  which  was  afterward  used  by 
Elislia  ;  for  the  Scptuagint,  in  2  Kings  ii.  8,  13.  expressly  say, 
Kai  eXaffcv  'iWiov  rrjv  priXi<nriv  avrov:  and  Elijah  took  his 
SHEEP-SKrN  (mantle)  Km  vpiiiot  rrju  iirjXonrjv  'llXiov  >]  eirf.ircv 
cvnvMQav  avrov  And  he  (Elisha)  took  the  sheepskin  of  Eli- 
jah, which  hadfallenfrom  off  him.  It  was  most  probably  on 
this  account,  as  Dr.  Macknight  conjectures,  that  Elijali  was 
called  a  hairy  man,  2  Kings  i.  8-  and  not  on  account  of  liav- 
ing  a  preposterously  long  beard,  as  those  marrers  of  all  the 
unities  of  time,  place,  circumstances,  and  conunon  sense,  tlie 
;)a(n?ers,  represent  him.'  And  it  is  likely  that  the  prophets 
themselves  wore  such  garments  ;  and  that  the  false  prophets 
imitated  them  in  this,  in  order  tliat  they  might  gain  the  great- 
er credit.  And  it  shall  come  to  pass  in  that  day,  that  the 
prophets  shall  be  ashamed  every  one  of  his  vision — neither 
shall  they  wear  a  rough  garment  to  deceive.  Zech.  xiii.  4. 
Atppiv  Tpixtvrji',  a  hairy  skin,  Sept.  probably  the  goat-skins 
mentioned  above.  In  general,  this  was  an  upper  garment; 
but,  in  tlie  cases  to  wliich  the  ajiostle  alludes,  the  sheep-skin 
and  goat-skin,  seem  to  have  been  the  only  covering. 

Being  destitute]  Ys-'.povi-tcvoi,  in  trant  of  all  the  comforts 
and  ro)ivciiienccs  of  life,  and  often  of  its  tiecessaries. 

Afflicted]    In  consequence  of  enduring  such  privations. 

I'ormented]  KaKovxovpcvot,  maltreated,  harassed,  vari- 
ously persecuted  by  those  to  whom  they  brouglit  the  message 
of  salvation. 

3S.  (Of  whom  the  world  was  not  worthy]  Yet  they  were 
obliged  to  wander  by  day  in  deserts  and  mountains,  driven 
from  the  society  of  men  ;  and  often  obliged  to  hide  by  night  in 
dens  and  caves  of  the  earth,  to  conceal  themselves  from  the 
brutal  rage  of  men.  Perhaps  he  refers  here  principally  to 
the  case  of  Elijah,  and  the  hundred  prophets  hidden  in  caves 
by  Obadiah,  and  fed  with  bread  and  water.  See  1  Kings 
xviii.  4.  David  was  often  obliged  thus  to  hide  himself  from 
Saul.     1  Sam.  xxiv.  3,  &c. 

39.  Having  obtained  a  good  report  (having  been  witness 
to;  see  verse  2.)  through  faith]  ll  was  faith  in  God  which 
supported  all  those  eminent  men,  who,  in  different  parts  of 
the  world,  and  in  different  ages,  were  persecuted  for  riglit- 
eousiiess'  sake., 

lieceii-ed  not  the  promise]  Tliey  all  heard  of  the  promises 
made  to  Abraham  of  a  heavenly  rest ;  and  of  the  promise  of 
the  Messiah,  for  this  was  a  constant  tradition:  but  they  died 
without  having  seen  this  Anointed  of  the  Lord.  Clirist  was 
not  in  any  of  their  times  manifested  in  the  flesh ;  and  of  Him, 
who  was  the  expectation  of  all  nations,  they  heard  only  by  the 
hearing  of  the  ear.  This  must  be  the  promise,  without  re- 
ceiving of  which,  the  apostle  says,  they  died. 

40.  God  having  provided  some  belter  thing  for  us]  This 
is  the  dispensation  of  the  Gospel,  with  all  the  privileges  and 
advantages  it  confers. 

That  they  without  its  should  not  be  made  perfect]  Believ- 
ers before  the  flood,  after  the  flood,  under  the  Law,  and  since 
the  Law,  make  but  one  church.  The  Gospel  dispensation  is 
the  last;  and  the  church  cannot  he  considered  as  complete  till 
the  believers  under  all  dispensations  are  gathered  together. 
As  the  Gospel  is  the  last  dispensation,  the  preceding  believers 
cannot  be  consummated  even  in  glory  till  the  Gospel  church 
arrive  in  the  heaven  of  heavens. 

There  are  a  great  variety  of  meanings  put  on  this  place; 
out  the  above  seems  the  most  simple  and  consistent.  See 
Rev.  vi.  II.  "White  robes  were  given  unto  every  one  of 
them ;  and  it  was  said  imlo  them,  that  thoy  should  rest  vet  for 
a  little  season,  imtil  their  fellnw.servant.s'also,  and  their  bre- 
thren, that  should  be  killed  as  they  were,  sliould  be  fulrilled," 
IViis  lime,  and  its  blessings,  are  now  upon  tlir  wing. 

S'.U 


39  And  these  all,  '^  having  obtained  a  good  report  through 
faith,  received  not  the  promise: 

40  God  having  "  provided  b  gome  better  thing  for  us,  tliat 
they  without  us  should  not  be  °  made  perfect. 

bCh.7.12.&3.6.—cCh.5.9.&  18.23.   !lev.6.11. 

OBSERVATIONS  ON  THE  BEING  OF  A  GOD, 

DEDITCED  FROM  A  CONSIDERATION  OF  HEBREWS,  CHAP.  XI.  6. 

He  that  cumelh  unto  God  must  believe  that  he  is:  and  that  he 
is  the  retrarder  of  them  who  diligently  seek  him. 
I.  Metaphysicians  and  philosophers,  in  order  to  prove  the 
existence  of  God,  have  used  two  modes  of  argumentation  : — 

1.  A  priori,  proofs  drawn  from  the  necessity  tliat  such  a  Be- 
ing as  God  is  must  exist :  arguments  of  this  kind  do  not  pro- 
duce any  thing  in  evidence  which  is  derived  from  His  works. 

2.  A  jjosteriori,  proofs  of  the  being  and  perfections  of  God, 
drawn  from  His  own  works. 

Propositions  a  Priori.  Prop.  I.— If  there  be  no  one  being 
in  the  universe  but  such  as  might  possibly  not  have  existed, 
it  would  follow,  tliat  there  might  possibly  have  been  no  ex- 
istence at  all :  and  if  that  could  be  so,  it  would  be  also  possible 
that  the  present  existence  might  have  arisen  from  total  non- 
e.vistence,  which  is  absurd.  Therefore,  it  is  not  possible  that 
there  might  have  been  no  existence  at  all.  Consequently,  an 
impossibility  of  not  existing  must  be  found  somewhere  ;  there 
must  have  been  a  Being  whose  nonexistence  is  impossible. 

II.  The  ichole  nature  of  an  unoriginated  Being,  or  aggre- 
gate of  His  attributes,  must  be  unoriginated,  and  necessarily 
what  it  is.  A  being  cannot  produce  its  own  attributes;  for 
this  would  suppose  it  acted  before  it  existed.  There  is  no- 
thing in  the  nature  of  this  Being  that  is  contingent,  or  could 
have  been  otherwise  than  it  is;  for  whatever  is  contingent 
must  Viave  a  cause  to  determine  its  mode  of  existence. 

III.  The  attributes  of  an  unoriginated  Being  must  be  pos- 
sessed by  it  unlimitedly ;  for,  to  possess  an  attribute  imper- 
fectly, or  only  in  a  certain  degree,  must  suppose  some  cause 

to  liave  modified  this  Being  so  as  to  make  Him  incapable  of 
having  that  attribute  in  any  other  than  an  imperfect  degree. 
But  no  cause  can  be  admitted  in  this  case,  because  this  is  the 
First  of  all  beings,  and  the  Cause  of  all  things.  Farther,  an 
imperfect  attribute,  or  any  one  that  is  not  in  its  highest  degree, 
must  be  capable  of  improvement  by  exercise  and  experience; 
which  would  imply  that  the  unoriginated  Being  must  be  origi- 
nally imperfect:  and. that  He  was  deriving  farther  degrees  of 
perfection  from  the  exercise  of  His  own  powers,  and  acquain- 
tance with  His  own  works. 

IV.  The  unoriginated  Being  must  exist  every  where,  in  the 
same  manner  He  does  any  where ;  for  if  He  did  not,  it  would 
suppose  some  cause  by  which  His  presence  was  limited;  but 
there  can  be  no  cause  to  limit  that  presence.     See  before. 

V.  This  unoriginated  Being  must  be  a  simple,  iincom- 
pounded  substance,  identically  the  same  every  wiicrc;  not 
consisting  of  parts,  for  these  must  be  distinct  and  indepen- 
dent; nor  of  whole,  for  this  is  the  aggregate  of  parts;  nor  of 
magnitude  or  (juantity,  for  these  signify  a  composition  of 
parts.  Tliis  Being  must  be  as  truly  o)?c  and  omnipresent  as 
the  present  moment  of  time  is  indivisibly  one  in  all  places  at 
once;  and  can  no  more  be  limited  or  measured  by  time,  than 
the  present  moment  can  by  duration. 

Hence,  this  Being  cannot  be  matter  or  body,  because  to  tliese 
belong  extension,  divisibility,  figurabilily,  and  innbility, 
wliich  imply  limitation.  God  and  matter  have  essentially 
contrary  properties. 

God  is  not  material.  It  has  already  been  shown,  that  there 
necessarily  must  exist  one  infinite,  unoriginated,  and  eternal 
Being.  Now,  this  Being  must  be  a  thinking  Being;  for  it  is 
as  impossible  to  conceive  that  unthinking  matter  could  pro- 
duce a  thinking  intelligent  Being,  as  it  is  to  conceive  that 
nothing  could  produce  inatter. 

Let  us  suppose  any  parcel  of  matter  to  be  eternal,  we  shall 
And  it,  in  itselt',  unable  to  produce  any  thing.  Let  us  suppose 
its  parts  firmly  9t  rest  together;  if  there  were  no  other  being 
in  tlie  world,  must  it  not  eternally  remain  so,  a  dead  inactive 
lump'?  Is  it  possible  to  conceive  that  it  can  add  motion  to  it- 
self, or  produce  it  in  other  portions  of  matter?  Matter,  there- 
fore, by  its  own  strength,  cannot  produce  in  itself  so  much  as 
motion.  The  motion  it  has  must  also  be  from  eternity,  or  else 
added  to  matter  by  some  other  being  more  powerful  than  itself. 

But  let  us  suppose  motion  eternal  too;  yet  matter,  unthink- 
ing matter,  and  motion,  could  never  produce  thought.  Know 
ledge  will  still  be  as  far  beyond  the  poicer  of  motion  and  mat- 
ter to  produce,  as  matter  is  beyond  the  power  of  nothing  to 
produce.  Divide  matter  into  as  minute  parts  as  you  will, 
■vary  tlie  figure  and  motion  of  it  as  much  as  you  please,  it 
wili  operate  no  other  ways  upon  other  bodies  of  proportion. 
ate  bulk  than  it  did  before  this  division.  The  minutest  parti 
cles  of  matter  strike,  impel,  and  resist  one  another,  just  as  the 
greater  do ;  and  that  is  all  that  they  can  do.  So  that  if  we  will 
suppose  nothing  eternal,  inatter  can  never  begin  to  be.  If  we 
suppose  bare  matter,  without  motion,  eternal;  then  motion 
can  never  begin  to  be.  If  we  suppose  only  matter  and  motion 
eternal,  tlien  thought  can  never  begin  to  he.  For,  it  is  impos- 
sible to  conceive  that  matter,  either  with  or  without  motion, 
could  have  originally,  in  and  from  itself,  sense,  percejition,  and 
knowledge;  as  is  evident,  from  hence,  that  sense,  perception, 
and  knowledge,  must  be  properties  eternally  separate  from 
matler,  and  every  pirticle  of  it. 


Proofs  of  the 


CHAPTER  XI. 


being  of  a  God. 


Since,  llierefore,  whatsoever  is  tlie  first  eternal  Being  must 
necessarily  be  a  thinking  Beinj;,  and  wliatsocver  is  first  of  all 
things  must  necessarily  coiilain  In  it,  and  actually  have,  at 
least,  all  the  perfections  that  can  ever  after  exist ;  it  necessa- 
rily follyvvs  tliat  the  first  eternal  Being  cannot  be  matter. 

VI. — This  Being  must  possess  intelligrnce  and  pother  un- 
limited, and  all  otiier  attributes  tliat  are  in  themselves  abso- 
lute perfections.  Attributes  are  divided  into  tiaiural  and  mo- 
ral, or  piimary  and  secondary.  The  first,  are  tliose  which  es- 
sentially belong  to  the  nature  of  a  Being  considered  in  itself; 
the  second,  in  its  manner  of  acting  towards  otiiers.  Ail  the 
attributes  of  God  being  uncontingent,  must  be  unlimited  ;  and, 
therefore,  His  knowledge  must  extend  to  every  thing  that  can 
be  known,  and  His  power  to  every  thing  that  can  be  done. 

Vil.— There  cannot  be  in  the  univerae  more  than  one  un- 
originated  Being  ;  for  as  this  Being  is  possessed  of  infinite  at- 
tributes, let  us  sujjpose  a  second  unoriginated  Being.  He  nmst 
possess  the  same  ;  for  both  these  Beings  are  eternal,  and  ne- 
cessarily the  same,  every  where  alike  present,  without  any  pos- 
sible ditlerence  or  distinction,  and  therefore  (fie  and  thesanic. 
Two  such  cannot  subsist;  and  tlie  supposition  of  a  second 
such  Being  is  only  a  nicntiil  repetition  of  tlic  being  and  attri- 
butes of  the  First. 

VIII.— All  things  owe  their  existence  to  their  First  Cause, 
operating  according  to  its  own  free  will.  Absolute  power  docs 
not  act  of  necessity,  but  freely:  the  power  may  exist  witliout 
exertion;  if  it  did  not,  tlien  it  acts  Iry  necEssity ;  and  if  so, 
iiecessiti/  is  the  agent,  and  not  the  free  power  of  the  indepen- 
dent Gni.  He  can  do  what  He  will ;  but  lie  will  only  do  what 
is  riglit,  &c. 

The  like  may  be  said  of  His  omniscience.  IFe  knows  Him- 
self, and  what  He  has  formcil,  and  what  He  can  do;  but  is  not 
vKcessitat'cd  to  know  as  certain  what  Himself  has  made  con- 
tingent. If  (i<jd  must  conlinnaily  act  because  He  is  omnipo- 
tent ;  and  knew,  because  He  is  omniscient ;  then  He  must  be 
«-onst:uilly  employed  in  doing  or  undoing  whatever  is  possible 
to  he  done  or  undone;  and  knowing  all  that  is,  and  all  tliat  can 
lie,  and  what  cannot  be,  which  is  absurd. 

IX. — Cod  is  a  Being  of  infinite  goodness,  wisdom,  mercy, 
justice,  and  trulli;  and  all  otlicr  perfections  whicli  become  the 
Framer  and  Governor  of  the  universe.  Goodness  consists 
in  being  jdeascd  with  connnunicating  happiness  to  otiicrs. 
WisnoM,  ill  niaking  a  right,  or  beneficent  use  of  knowledge 
or  power;  for  no  being,  howsoever  intelligent  or  powerful,  is 
t;%id  to  act  lei^chj,  but  that  which  makes  a  good  or  l>eneficent 
j(.<f  of  t^Bcnvledge  and  power.  Hence  if (srfowi  and  goodness 
must  he  ever  conjoined  to  make  any  act  of  power  perfect.  As 
Ife  is  ipise,  Ke  /.-noics  wliat  is  best  to  be  done;  powerful.  He 
can  do  it;  good.  He  will'do  it.  Justice,  mercy,  truth,  or  faitli- 
fulness,  are  not  <listlnct  attributes,  but  denominations  given 
1(»  His  pnver  and  wisdom,  in  tlieir  various  operations  on  dif- 
ferent occasions,  in  refercuee  to  His  creatures. 

God's  lilierly  of  acting;  His  power  and  wisdom  being  in- 
finite, He  cannot' be  prevented  by  any  outward  cause  ;  His  na- 
ture being  essentially  good,  He  can  have  no  opposition  from 
irithin.  His  power,  and  all  His  other  attributes,  being  infinite, 
eternal,  and  consequently  nnlimited,  can  have  no  opposition 
fioni  wil/iout.  And  His  liberty  consists  in  His  being  free  to 
ai-.t  or  not  act;  or  infinitely  or  llraitedly  to  vary  His  opera- 
lions  according  to  His  own  wisdom,  goodness,  and  tJMith. — See 
also  llie  late  Bishop  of  Ossory,  Chevalier  Ramsay,  Dr.  &'. 
Clarke,  and  others. 

.Sketches  of  Proofs  \  PosTERioni. — Recapitulation  of  the 
preceding  propositions.  II.  In  the  argument  a  priori,  in  or- 
d«r  to  demonstrate  the  being  of  a  God,  it  was  attempted  to 
proyc,  that  there  must  have  been  a  Bein"  whose  nonexistence 
is  impossible.  In  arguing  on  this  subje^,  it  has  been  sliown, 
J.  That  tills  Being  was  unoriginated.  2.  Tliat  all  His  altributes 
must  also  be  unoriginated.  3.  That  these  attributes  must  be 
uijilimitcd,  and  absolutely  perfect.  4.  Tlial  this  Being  must 
e.vlst  every  where,  in  the  same  manner  He  does  any  where, 
fi.  That  He  is  simple  and  uncompounded  ;  not  consisting  of 
P'/rts,  nm'  of  whole;  nor  of  magnitude,  nor  of  quantity. 
t,.  That  He  must  possess  intelligence  and  power  unlimlled; 
and  all  other  attributes  that  are  In  themselves  absolute  per- 
fections. 7.  That  there  cannot  be  In  the  universe  any  more 
than  one  such  unoriginated,  simple,  and  Infinite  Being.  8. 
That  all  tilings  owe  their  existence  to  this  Fir.-^t  Cause:  ope- 
niting,  n9t  according  to  any  kind  of  necessity,  but  according 
to  its  uwn  free  will.  0.  That  as,  in  all  His  opi:ratiuns,  all  Hi^ 
altrlbutee  must  concur  and  combine  ;  so  all  the  works  of  Ills 
hands  must  liear  the  Impress  of  wisdom  and  goodness,  of  that 
loisdom  which  consists  in  making  a  right  use  of  knowledge 
and  power ;  i.e.  using  both  lieiuficlally  :  of  l\)al  goodness 
whicl  consists  in  being  plcas'd  with  eommuiilcaling  happi- 
ness to  others.  Hence  may  be  d.diir.d  CilK.\TI()\  ;'the  plan 
of  which  proceeded  from  His  wisi/ur,t ;  tlie  execution  from  his 
power  ;  and  the  result,  a  proof  of  IWs  goodness. 

From  these  data  we  might  proceeil,  to  prove  the  being  of  a 
G(x!,  and  Ills  beneticen..-e  and  moral  government  of  the  world, 
«  posteriori,  i.  e.  aiguing  from  the  efects  to  the  Cause. 

And  first,  a  being  of  infinite  wisdom  must  be  expected  to 
form  His  works  .so,  as  to  evidence  that  wisdom,  in  their  mul- 
tipllciiy,  variety,  iniernal  structnre,  ari-ansement,  coimexions, 
and  di  pendencies;  and  conseipienllv,  that  these  works  must 
be'  in  many  respects  inscrutable  to  "man.  And  this,  as  tliev 
are'll  s  works,  must  be  one  of  their  chaiaclerisliis. 


Whether  there  be  any  other  kind  of  being  than  spiriluat 
and  material,  and  such  as  are  of  a  mixed  nature,  we  cannot 
tell :  but  we  have  no  ideas  of  any  other  kinds,  nor  can  we  con- 
ceive the  possibility  of  the  existence  of  any  other  :  as  we  have 
no  ideas  of  any  figure  that  is  not  formed  of  straight  or  curved 
lines,  or  a  mixture  of  both.' 

f!od,  the  uncreated  Spirit,  manifests  Himself  by  material 
substances.  Created  spirits  must  be  manifested  in  the  same 
way:  and  though  matter  may  exist  without  spirit,  and  spirit 
without  matter;  yet,  without  the  latter,  spirit  cannot  become 
manifest.  Hence  matter  appears  to  have  been  created  for  the 
use  of  spirit,  or  intellectual  beings. 

(-"reatlon,  in  general,  demonstrates  the  being  of  a  God 

The  SOLAR  SYSTEM,  and  plurality  of  worlds;  magnitude, 
distances,  velocity,  and  gravity,  of  the  celestial  bodies  :  projec- 
tile and  centripetal  forces  ;  centre  of  gravity  ;  ellipsis;  double 
and  treble  motion;  attraction  ;  all  demonstrate  the  wisdom, 
power,  and  goodncs.?,  of  God.  Vegetation. — Plants;  trees; 
circulation  of  nutriclous  juices;  composition  of  ligneous  fibres; 
dissolution  and  regeneration  of  terrestrial  productinos.  Pbe- 
sEiiVATioN  of  genera  and  species,  demonstrations  of  infinite  skill, 
andof  the  wisest  and  most  beneficent  Providence.  Man. — Life; 
nutrition;  sleep;  the  senses,  particularly  vision;  and  muscular 
molion  ;  each  furnishes  a  series  of  irresistible  arguments.  The 
HE.\RT,  and  the  circulation  of  the  blood ;  afford  the  most  striking 
proofs;  and  on  this  point  let  the  reader  particularly  fix  his  atten- 
tion. In  a  healthy  state,  the  heart  makes  eighty  pulsations  in  a 
minute ;  and  It  Is  calculated  that  from  two  ounces  to  two  ounces 
and  a  lialf  of  blood  are  expelled  into  the  aorta  at  each  pulsa- 
tion; consequently,  at  least  nine  thousand  si.x  hundred  ounces 
will  bctlirowu  into  the  aorta-  In  an  hour,  which  would  amount 
to  one  thousand  four  hundred  and  forty  pounds  in  one  day.  At 
each  pulsation,  this  quantum  of  blood  is  propelled  eiglit  inches, 
which  amounts  Ui  fifty  feet  in  a  Jninute!  The  quantity  of 
blood  in  a  human  body  is,  on  an  average,  about  thirty  poujids, 
and  passes  through  the  heart  about  twenty-three  times  in  the 
space  of  one  hour!  A  weight  of  fifty  pounds,  hung  to  the 
foot,  the  leg  laid  across  the  opposite  knee,  was  raised  by  the 
action  of  the  popliteal  artery.  Allowing  for  the  distance  from 
the  centre  of  motion,  this  proves  that  the  heart  ninst  possess 
a  power  of  at  least  four  hundred  pounds !  The  blood  circu- 
lates by  pressure  from  behind,  occasioned  by  the  action  of  the 
lieart;  which  pressure,  having  propelled  It,  according  to  the 
laws  of  gravity,  to  the  extremities,  reconducts  it,  contrary  to 
tliose  laws,  back  to  the  heart.  Howls  this  effected  1  It  has 
been  supposed  that  the  arteries  contribute  much  to  the  cir- 
culation of  the  blood  ;  were  it  even  so,  it  would  be  compara- 
tively useless,  as  they  cease  where  such  an  auxiliary  power  i» 
most  wanting,  at  the  extremities,  where  their  anastomosis  with 
the  veins  takes  place;  and  the  veins  are  not  supposed  to  possess 
any  such  propelling  power. 

But  that  the  arteries  possess  no  such  power,  Bicluit  has 
proved  by  the  following  experiment.  He  took  the  arm  of  a 
dead  man,  placed  it  in  warm  water,  inserted  one  cud  of  a  tube 
in  tlie  brachial  artery,  and  the  other  end  in  the  carotid  arteiy 
of  a  living  dog  :  the  blood  circulated  in  the  dead  arm,  the  pulse 
of  which  beat  regularly  by  the  action  of  the  heart  of  the  living 
animal.  Is  there  not  a  wondrous  and  especial  providence  of 
God  by  which  this  is  efl'ecled? 

Others  liave  attributed  the  pulsation  of  the  heart  itself  to  the 
stimulating  nature ol  the  blood,  llichat  has  disproved  this  by 
the  following  experiments ; — 1.  Expose  the  heart  of  an  animal, 
and  empty  it;  apply  a  stimulus  to  its  muscles,  and  it  will  di- 
late, and  contract,  as  if  it  were  full.  2.  Puncture  all  the  large 
vessels  connected  with  the  heart,  so  as  to  empty  It  entirely; 
and  the  alternate  contractions  and  dilatations  will  continue  for 
some  time,  notwithstanding  the  total  absence  of  the  blood. 
3.  Remove  two  hearts  of  equal  bulk  from  two  living  animals, 
place  the  fingers  In  the  ventricles  of  tlie  one,  and  grasp  the 
other  in  the  opposite  hand,  and  it  will  be  found  that  the  effort 
of  the  laiter  in  its  dilatation,  is  as  forcible  as  the  other  in  its 
contraction. 

Incessant  action  of  tlie  heart. — Its  unweariedness. — What 
exhausts  all  other  muscles  appears  to  increase  its  action  and  its 
force  !  Can  any  person  conceive  how  it  is  possible  that  a  mus- 
cle can  be  in  Incessant  action  for  threescore,  fourscore,  or  a  hun- 
dred years,  without  any  kind  of  wearlne.ss?  There  is  nothing 
in  nature  that  can  well  explain  this.  Over  its  motion  the  mind 
has  no  power.  This  is  wisely  ordered ;  as  many  in  moment- 
ary fits  of  caprice,  despair,  and  passion,  would  suspend  the 
circulation,  and  thus  put  an  end  to  their  lives 

Providence;  or  the- economical  government  of  God,  in  the 
provision  for  men  and  animals.— Never  too  much;  never  too 
little :  the  produce  of  the  earth  being  ever  in  proportion  to  the 
consumers;  and  the  consumers  to  that  produce. 

licdcmption. — 1.  As  all  things  are  intimately  known  to  God; 
He  must  know  wherein  their  happiness  consists;  and  may, 
from  Ills  goodness,  be  expected  to  make  every  provision  for 
that  happiness. 

2.  Every  sentient  creature  is  capable  of  happiness  er  misery. 

3.  No  creature  can  choose  a  state  of  misery  for  itself  because 
no  creature  c;m  df^sire  to  be  unhappy. 

4.  If  any  being  could  choose  that  state  for  another,  he  must 
be  led  to  it  by  some  motive  which  may  make  It  eligible  or  de- 
sirable: and  this  must  spring  from  his  envy,  jealousy,  fear,  or 
a  conviction  that  the  wretchedness  of  the  other  will  contribute^ 
to  Ills  own  happiness.     None  of  these  can  exist  in  God.  tlw 

395 


Pmofsqftke  HE'BREWS. 

Creator ;  consequently,  He  must  be  supposed  to  have  made  man 
for  liappincss.  His  counsels  never  change  :  and  therefore, 
wlien  man  huil  fallen,  He  provided  him  a  !<aviour:  this  might 
be  naturally  expected  from  His  infinite  benevolence. 

The  moral  changes  made  in  sinners,  proofs  of  the  being, 
agency,  goodness,  and  presence  of  God. 

Man's  existence  is  a  proof  of  the  Bcmg  of  God  ;  he  feels 
himself  to  be  the  effect  of  a  Cause,  and  tliat  Cause  to  be  wise, 
pov/erful,  and  good.  Tlicre  is  evidently  no  cause  in  nature 
capable  of  producing  such  an  effect,  for  no  operation  of  nature 
can  produce  mind  or  intellect ;  the  wonderful  structure  of  the 
body,  and  the  astonishing  powers  of  mind,  equally  prove  that 
<Jod  is  our  IMaker,  and  that  in  Him  we  live,  move,  and  have 
our  being. 

III.  Astronomical  phenomena  very  dilUcult  to  be  accounted 
for  upon  natural  principles ;  are  strong  evidences  of  the  being 
and  continual  agency  of  God. 

Phenomenon  I.  Tlie  motion  of  a  planet  in  an  elliptic  orbit 
is  truly  wonderful,  and  incapable  of  a  physical  demonstration 
in  all  its  particulars.  From  its  aphelion,  or  greatest  distance 
from  the  sun,  or  body  round  which  it  revolves,  to  its  perihelion, 
or  least  distance,  its  motion  is  continually  accelerated;  and  from 
its  perihelion  lo  its  aphelion  as  constantly  retarded.  From  what 
source  has  the  planet  derived  that  power,  which  it  opposes  to 
the  solar  attraction,  in  such  a  manner,  that  when  passing  from 
aphelion  to  perihelion,  by  a  continued  acceleration,  it  is  pre- 
vented from  making  a  nearer  approach  to  the  sun  •?  And,  on 
the  other  hand,  what  influence  prevents  the  planet,  after  it  has 
pas.sed,  hy  a  continued  retardation,  from  perihelion  to  aphe- 
lion, from  going  altogether  out  of  the  solar  attraction,  and 
causes  it  to  return  again  to  perihelion  1  In  Sir  Isaac  Newton's 
demonstration  that  this  plienomenon  is  a  necessary  result  of 
the  laws  of  gravity  and  projectile  forces  ;  it  is  worthy  of  ob- 
servation, that  to  account  for  a  planet's  moving  in  an  elliptic 
orbit,  little  differing  from  a  circle,  and  having  the  sun  in  the 
lower  foc\is,  the  projectile  force  of  the  planet,  or  the  power  hy 
which  it  would  move  for  ever  in  a  straig'tH  line,  if  not  acted  up- 
on from  without,  is  assumed  to  be  nearly  suflicient  to  counter- 
balance the  planet's  gravitating  power,  or,  which  is  the  same 
thing,  the  attraction  of  the  central  body  :— for,  the  demonstra- 
tion, the  particulars  of  which  are  too  com.plicated  to  be  hci-e 
detaded,  pute  us  in  possession  of  the  following  facts : — if  a 
planet  be  projected  in  a  direction  exactly  perpendicular  to  that 
of  the  central  body,  with  a  velocity  equal  to  what  it  would  ac- 
quire by  falling  half  way  lo  the  centre  by  attraction  alone,  it 
will  describe  a  cuxle  round  the  central  body.  If  the  velocity 
of  pfojection  be  greater  than  this,  but  not  equal  to  what  the 
planet  would  acquire  in  falling  to  the  centre,  it  will  move  in 
an  elliptical  orbit  more  or  less  eccentric  according  to  the 
greater  or  less  degree  of  projectile  force.  If  the  velocity  of  pro- 
jection be  equal  to  that  which  the  planet  would  acquire  in  fall- 
ing to  tlie  central  body,  it  will  move  in  a  parabola  ;  if  greater 
than  this,  in  a  hyperbola.  Now  it  cannot  be  demonstrated 
upon  physical  principles,  that  a  planet -should  have  a  certain 
projectile  force,  and  no  other ;  or  that  it  should  have  any  at  all ; 
for  it  is  a  law  of  nature,  ably  demonstrated  by  Newton  in  his 
Principia,  that  all  bodies  have  such  an  indifference  to  rest  or 
motion,  that  if  once  at  rest,  they  must  remain  eternally  so,  un- 
less acted  upon  by  some  power  sufficient  to  move  them  ;  and 
that  a  body  once  put  in  motion  will  proceed  of  itself  ever  af- 
ter in  a  straight  line,  if  not  diverted  out  of  this  rectilinear 
course  by  some  influence.  Every  planetary  body  has  a  cer- 
tain projectile  force;  therefore,  some  previously  existing  cause 
must  liave  communicated  it.  The  planets  have  not  only  a  pro- 
jectile force,  but  this  power  is  at  the  same  time  nearly  a  coun- 
terbalance to  its  gravitation,  or  the  attraction  of  tlie  central 
body;  so  that  by  virtue  of  these  powers,  thus  harmoniously 
tinited,  the  planets  perform  their  revolutions  in  orbits  nearly 
circular,  with  the  greatest  regularity.  It  hence  follows  that 
the  Cause  which  has  communicated  just  so  much  projec- 
tile force  as  to  produce  so  near  an  equilibrium  in  the  centri- 
fugal and  centripetal  powers,  is  inlinitely  intelligent :  therefore 
this  Cause  must  he  God. 

As  all  the  planets  move  in  orbits  more  or  less  elliptical,  when 
they  could  have  been  made  to  move  in  circles  by  a  particular 
adjustment  of  the  attractive  and  projectile  forces;  the  Divine 
puiTiose  must  be  best  answered  by  the  eccentric  orbit.  The 
habitable  earth  evidently  derives  very  great  advantage  froiri 
the  elliptical  oi-bit;  for,  in  consequence  of  it,  the  sun  is  seven 
or  eight  days  of  every  year  longer  on  the  northern  side  of  the 
ecliptic  than  he  is  on  the  southern;  i.  e.  from  the  21st  of 
March,  when  he  crosses  the  equator  northward,  to  the  23d  of 
f^epteinber,  when  he  again  returns  to  the  equator,  tliere  are 
186  days;  but  from  the  23d  of  September,  or  autumnal  equi- 
nox, to  the  21st  of  March,  or  vernal  equinox,  there  are  only 
179  days.  From  this  circumstance  the  northern  hemisphere, 
which  it  has  pleased  God  should  contain  by  far  the  greatest 
portion  of  land,  is  considerably  warmer  towards  the  polar  re- 
gions than  in  similar  latitudes  towards  the  south  pole,  where 
an  equal  degree  of  temperature  is  not  needed.  Circumnavi- 
gators have  not  yet  been  able  (because  of  the  great  cold  of  the 
south  polar  regions)  to  proceed  beyond  seventy-two  or  seventy- 
three  degrees  of  south  latitude;  or,  whicli  is  the  same  tiling, 
to  approach  the  south  pole  nearer  than  about  1200  miles :  but 
the  northern  frigid  zone,  possessing  a  greater  temperature, 
has  been  explored  to  witliin  about  600  miles  of  the  pole,  i.  e. 
to  nearly  eighty-two  d-grees  of  north  latitude. 

2'JG 


being  of  a  God, 


Phenomenon  II.  The  double  motion  of  a  primary  planet, 
namely,  its  annual  revolution  (Ind  diurnal  rotation,  is  one  of 
the  greatest  wonders  the  science  of  astronomy  presents  to  our 
view.— The  laws  which  regulate  the  latter  of  these  motions 
are  so  completely  hid  from  man,  notwithstanding  his  present 
great  extension  of  philosophic  research,  that  the  times  which 
the  planets  employ  in  their  rotations  can  only  be  determined 
by  observation.  How  is  it  tliat  two  motions,  so  essentially  dif- 
ferent from  each  other,  should  be  in  the  same  body,  at  the 
same  time,  without  one  interfering  at  all  with  the  other  1  The 
astonishing  accuracy  with  which  celestial  observations  have 
been  conducted  within  the  last  one  hundred  years,  heis  ena- 
bled astronomers  to  demonstrate  that  the  neighbouring  planets 
very  sensibly  affect  the  figure  of  the  earth's  orbit,  and  conse- 
quently is  motion  in  its  orbit.  Of  this  every  one  may  be  con- 
vinced who  examines  the  calculus  employed  in  ascertaining, 
for  any  particular  point  of  time,  the  sun's  place  in  the  hea- 
vens; or,  which  is  the  same  thing,  the  point  of  the  earth's 
orbit  which  is  exactly  opposed  to  the  place  of  the  earth  in  this 
orbit.  Thus  the  maximum  that  the  earth  is  affected  by  Ve- 
nus, is  nine  seconds  and  seven  tenths  of  a  degree  ;  by  Mars, 
six  seconds  and  seven  tenths  ;  and  by  Jupiter,  eight  seconds 
two  thirds,  &c.  Hut  no  astronomer,  since  the  foundation 
of  the  world,  has  been  able  to  demonstrate  that  the  earth's  mo- 
tion in  the  heavens  is  at  all  accelerated  or  retarded  by  the 
diurnal  rotation ;  or,  on  the  other  hand,  that  the  earth's  motion 
on  its  axis  experiences  the  least  irregularity  from  the  annual 
revolution.  How  wonderful  is  this  contrivance  !  and  what  in- 
calculable benefits  result  from  it !  The  uninterrupted  and 
equable  diurnal  rotation  of  the  earth  gives  us  day  and  night 
in  their  succession,  and  the  annual  revolution  causes  all  the 
varied  scenery  of  the  year.  If  one  motion  interfered  with  the 
otlier,  the  return  of  day  and  night  would  be  irregular;  and  the 
change  of  seasons  attended  with  uncertainty  to  the  husband- 
man. Those  two  motions  arc,  therefore,  harmoniously  im- 
pressed upon  the  earth,  that  the  gracious  promise  of  the  Great 
Creator  nught  be  fulfilled,  "  While  the  earth  remainetli,  seed- 
time and  harvest,  and  cold  and  lieat,  and  summer  and  winter, 
and  day  and  night,  shall  not  cease."  The  double  motion  of  a 
secondary  planet  is  still  more  singular  than  that  of  its  prima- 
ry ;  for,  (taking  the  moon  for  an  example,)  besides  its  particu- 
lar revolution  round  the  earth,  which  is  performed  in  twenty- 
seven  days  seven  hours  forty-three  minutes  four  seconds 
and  a  half;  it  is  carried  round  tlie  sun  with  the  earth  once  eve- 
ry year.  Of  all  the  planetary  motions,  with  which  we  have  a 
tolerable  acquaintance,  that  of  the  moon  is  the  most  intricate: 
upwards  of  twenty  equations  are  necessary,  in  the  great  ma- 
jority of  cases,  to  reduce  her  mean  to  her  true  place  ;  yet  not 
one  of  them  is  derivable  from  the  circumstance  that  she  ac- 
companies the  earth  in  its  revolution  round  the  sun.  T'jey 
depend  on  the  different  distances  of  the  earth  from  the  sun  in 
its  annual  revolution,  the  position  of  the  lunar  nodes,  and  va- 
rious other  causes,  and  not  on  the  annual  revolution  itself,  a 
motion  which  of  all  others  might  be  expected  to  cause  greater 
irregularities  in  her  revolution  round  the  earth  than  could  be 
produced  in  that  of  the  latter  by  the  planetary  attractions. 
Who  can  form  an  adequate  conception  of  that  influence  of  the 
earth  which  thus  draws  the  moon  with  it  round  the  sun,  pre- 
cisely in  the  same  manner  as  if  it  were  a  part  of  the  earth's 
surface,  notwithstanding  the  intervening  distance  of  about  two 
hundred  and  forty  thousand  miles:  and  at  the  same  time,  leaves 
undisturbed  the  moon's  proper  motion  round  the  earth  1  And 
what  beneficent  purposes  are  subserved  by  this  harmony  7  In 
consequence  of  it  we  have  the  periodical  returns  of  new  and 
full  moon  ;  and  the  ebbing  and  flowing  of  the  sea,  which  de- 
pend on  the  various  lunar  phases,  with  respect  to  the  sun  and 
earth,  (as  is  demonstrable  from  each  of  these  phases  being 
continually  contemporaneous  with  a  particular  phenomenon  ol 
the  tides,)  always  succeed  each  other  with  a  regularity  neces- 
sarily equal  to  that  of  the  causes  which  produce  them. 

Phenomenon  III.  The  impression  of  an  inconceivably  rapid 
motion  upon  the  earth,  without  disturbing,  in  the  smallest  de- 
gree, any  thing  upon  its  surface,  or  in  the  atmosphere  which 
surrounds  it;  is  another  instance  of  the  infinite  wisdom  of 
God.  That  with  which  God  has  endued  the  celestial  bodies, 
in  order  to  accomplish  this  end,  is  called  gravity,  or  attraction. 
The  existence  of  this  influence  is  easily  demonstrable  from 
the  curious  law  which  pervades  all  the  bodies  in  the  solar  sys- 
tem, and  probably  every  other  body  in  the  whole  compass  ol 
space.  This  law,  viz.  that  the  squares  of  the  periodical  times 
of  the  planets  are  to  each  other  as  the  cubes  of  their  mean  dis- 
tances from  the  central  body,  was  first  discovered  by  Kepler, 
and  afterward  demonstrated  by  Sir  Isaac  Newton.— Thus,  it 
the  distance  of  but  one  planet  from  the  sun  is  known,  and  the 
periodic  revolutions  of  the  whole,  tlie  distance  of  each  from 
the  sun  is  easily  ascertained.  The  mean  distance  of  the  earth 
from  the  sun  has  been  found  by  the  transits  of  Venus,  in  1761 
and  1769,  to  be  about  ninety-five  and  a  halfmillions  of  Eng- 
lish miles;  and  the  periodic  times  of  all  the  planets  are 
known  by  direct  observation.  This,  to  find  the  distance  of 
Jui)iter  from  the  sun,  nothing  more  is  necessary  than  first  to 
square  the  period  of  the  earth,  365days,  5  hours,  48f  minutes; 
and  that  of  .Jupiter,  11  years,  315  days,  14  hours  and  a  half; 
and  divide  the  greater  product  by  the  less,  to  find  the  propor- 
tion one  bcarr  to  the  other;  then  to  cube  the  earth's  mean  di.s- 
tance  from  the  sun,  O.jJ  millions,  and  multiply  the  cube  by  the 
proportion  between  the  periodic  times  already  found  ;  and  th9 


IVe  must  patiently  run 


CHAPTER  Xn. 


the  race  set  before  us. 


tube  root  of  the  last  product  will  be  tbe  distance  required. 
By  tliis  means  It  was  that  the  distances  of  the  different  planets 
from  the  sun,  and  of  the  satellites  from  the  primaries,  (for 
this  law  extends  to  tlie  satellites,)  have  been  calculated.  — See 
the  Table  of  the  Periodic  Revolutions,  &c.  of  the  Planets,  in 
the  notes  on  the  first  chapter  of  Genesis.  From  this  law  it  is 
evident,  to  every  one  that  deeply  considers  this  subject,  that 
the  planets  revolve  in  orbits  by  an  influence  emanating  from 
the  sun  ;  for  the  nearer  a  planet  is  to  the  sun,  the  swifter  Is  its 
motion  in  its  orbit,  and  fice  versH. — (See  tlie  Tables  already 
referred  to.)  The  singular  phenomenon  of  a  planet's  descri- 
bing equal  areas  in  equal  times,  results  from  gravitation  com- 
bined with  the  projectile  power;  or,  in  other  words,  from  the 
union  of  the  centripetal  and  centrifugal  forces.  Thus,  if  a 
planet  describe  in  twenty-four  hours  any  given  arc  of  its  orbit, 
and  the  area  contained  between  two  straight  lines  drawn  from 
the  extremities  of  this  arc  and  meeting  in  the  sun  be  ascer- 
tained; it  will  he  precisely  equal  to  what  the  planet  will  de- 
Bcribe  in  any  other  twenty-four  hours,  the  greater  or  less 
quantity  of  the  arc  described  being  continually  compensated 
by  the  less  or  greater  extent  of  the  straightlines  including  the 
respective  areas.  We  also  find  that,  by  virtui;  of  these  laws, 
the  motion  of  a  planet  in  its  orbit  is  not  decreased  in  arith- 
metical proponion  to  the  Increase  of  the  distance  from  tlic 
central  body;  for  the  hourly  orbltlcal  motion  of  tlie  Georglum 
Sidus,  for  example,  is  only  about  five  times  slower  than  that 
of  the  earth,  though  its  distance  from  the  sun  is  full  nineteen 
times  greater. 

Every  man  may  convince  himself  of  the  existence  of  gravi- 
fy,  by  observing  the  phenomena  attending  falling  bodies. 
Why  Is  it  that  the  velocity  of  a  falling  body  is  continually  ac- 
celerated till  it  arrives  on  tlie  earth?  We  ansv/er,  that  tlic 
enrth  continually  attracts  It;  consequently,  its  velocity  must 
be  continually  increasing  as  it  falls.  It  is  also  observable, 
that  the  nature  of  the  influence  on  falling  bodies  is  precisely 
the  same  with  ttiat  which  retains  tlie  planets  In  their  orijits  : — 
by  numerous  experiments  It  is  found,  that  if  the  falling  body 
(If'sceiuls  towards  the  earth  16  feet  In  tlic  first  second,  (a 
statement  very  near  the  truth,)  it'will  fall  through  three  times 
this  space,  or  4S  feet,  in  the  next  second  ;  five  times  this  space, 
or  80  feet,  in  the  third  second  ;  seven  times  this  space,  or  112 
feet,  in  tlic  fourth  second;  nine  times  this  space,  or  144  feet, 
in  the  fifth  second,  &c.  Hence  the  spaces  fallen  through  are 
as  the  squares  of  the  times  of  falling,  i.  e.  in  the  first  second 
the  body  falls  16  feet;  and  in  the  next  second,  48  feet;  conse- 
quently, the  body  falls  as  many  feet  in  the  two  first  seconds 
as  is  equal  to  the  sum  of  these  two  numbers,  viz.  64,  which  Is 
16  multiplied  by  4,  the  square  of  two,  the  number  of  seconds 
ti  took  up  In  falling  through  the  first  64  feet. 

The  above  is  but  a  very  brief  account  of  the  influence  of 
this  wonderful  principle,  which  is  universally  dilTused  through 
nature ;  aod  capable  of  attracting  every  particle  of  matter 
under  all  its  possible  modifications,  and  of  imparting  to  each 
substance,  from  the  lightest  gas  to  tlie  most  ponderous  metal, 
that  property  which  constitutes  one  body  specifically  heavier 
or  lighter  than  another.  To  detail  all  the  benefits  which  re- 
sult from  it,  would  be  almost  to  give  a  history  of  the  whole 
material  creation.  Hut  it  may  be  asked.  What  is  gravity? 
To  the  solution  of  tliis  question  natural  philosophy  is  unable 
to  lead  us.  Suffice  it  to  say,  all  we  know  of  gravity  is  its 
irto/le  of  operation,  and  that  it  is,  like  its  Great  Creator,  an  all 
pervading  and  continued  energy.  Therefore,  that  it  is,  and 
not  in  tehnt  it  consists,  Is  capable  of  demonstration. 

All  these  things  prove  not.  only  that  there  is  a  God  infinitely 
powerful  and  Intelligent,  but  alsokind  and  merciful ;  working 
all  according  to  the  counsel  of  His  will,  and  causing  all  Ills 
operations  to  result  in  the  benefit  of  Ills  creatures.  They 
prove,  also,  that  God  is  contiiuiully  present,  supporting  all 
things  by  His  energy,  and  that,  while  His  worjsiug  is  manifest, 
Jflsways  are  past  finding  out.  Yet,  as  far  as  He  may  be  known, 
we  should  endeavour  to  know  Him  :  for,  Ae  t/iat  comelh  unto 
Ood,  must  know  that  he  is.  Without  this,  it  Is  not  likely  that 
any  man  will  serve  Film  ;  for,  those  alone  who  know  Him, 
seek  Him  :  and  they  only,  who  put  their  trust  in  Hlin,  can 
testify  lie  is  the  retcarder  of  them  who  diligenili/  seek  Him. 

A  short  account  of  the  Bastinado,  supposed  to  be  referred  to 
in  vei;.  35. 
IV  '^n  the  15tli  of  November,  1770,  Mr.  Antes,  returning  from 
•  t  country  excursion  to  Grand  Cairo,  was  seized  by  some 


of  the  attendants  cf  Osman  Bey,  a  Mamaluke  chief;  and,  after 
stripping  him  of  his  clothes,  they  demanded  money;  which 
he  not  having  about  him,  they  dragged  him  before  the  bey, 
telling  him  tliat  he  was  an  European,  from  whom  he  might 
get  something.  In  order  to  extort  money  from  .him,  the  bey 
ordered  him  to  be  bastinadoed  :  they  first  threw  him  d<>wn  flat 
on  his  face,  and  then  bent  up  his  legs,  so  that  the  soles  of  bis 
l^eet  were  horizontal ;  they  then  brought  a  strong  staff,  about 
six  feet  long,  with  an  iron  chain  fixed  to  it  at  both  ends.  This 
chain  they  threw  round  both  feet  above  the  ancles,  and  twist- 
ed them  together;  and  two  fellows,  on  each  side,  provided 
with  what  they  call  a  corhage,  held  up  the  soles  of  the  feet  by 
means  of  the  stick.  When  thus  placed;  an  officer  whi.spered 
in  his  ear,  "  Do  not  suffer  yourself  to  be  beaten  ;  give  him  a 
thousand  dollars,  and  he  will  let  you  go."  Mr.  Antes,  not 
willing  to  give  up  the  money  which  he  had  received  for  the 
goods  of  other  merchants,  refused  :  the  two  men  then  began 
to  beat  the  soles  of  his  feet,  at  first  moderately  ;  but  when  a 
second  application  for  money  was  refused,  and  then  the  de- 
mand was  two  thousand  dollars,  they  began  to  lay  on  more 
roughly,  and  every  stroke  felt  like  the  opplication  of  a  red 
hot  poker.  Finding  they  could  get  no  money,  supposing  he 
might  have  some  choice  goods,  a  third  application  was  made 
to  liini  by  the  officer:  he  fold  tliem  he  had  aline  silver-mount- 
ed bhindcrbuss  at  his  lodging,  which  he  would  give.  The  bey 
asked  what  he  offered  ;  the  officer  snei'rcd,  and  said,  bir  ca- 
rabinn,  i.  e.  "one  blunderbuss  ;"on  which  the  boy  said,  e«r«p 
il  kulp,  "beat  tlic  dog."  Then  they  began  to  lay  on  with 
nil  their  might.  "At  first,"  says  Mr.  Antes,  "tlie  pain  was 
excruciating;  but,  after  some  time,  my  feeling  grew  numb, 
and  It  was  like  beating  a  bag  of  wool."  Finding  that  nothing 
was  to  be  got  from  him,  and  knowing  that  he  had  done  nothing 
to  deserve  punishment,  the  bey  ordered  them  to  let  him  go. 
One  of  the  attendants  anointed  his  feet,  and  bound  them  up 
with  some  rags,  put  him  on  an<iss,  and  conducted  him  to  his 
house  in  Cairo,  and  laid  him  on  his  bed,  where  he  was  con- 
fined for  si.v  ireeks,  liefore  he  coidd  walk  even  with  crutches  ; 
and, _yor  more  than  three  years,  his  feet  and  ankles  xrcre  very 
much  sieelled  ;  and,  though  ttrenty  years  had  elapsed,  when 
he  published  this  account,  his  feet  and  ancles  were  so  affected, 
that,  on  any  strong  exertion,  they  were  accustomed  to  swell. 

He  mentions  instances  of  the  bastinado  having  been  applied 
for  three  days  successively ;  and,  if  the  person  survived,  the 
feet  were  rendered  useless  for  life;  but,  in  general,  he  ob- 
serves, when  they  have  received  lietween  five  and  six  hun- 
dred strokes,  the  blood  gushes  from  their  mouth  and  nose, 
and  they  die  either  under,  or  soon  after,  the  operation. 

How  he  fell  liis  mind  aflTectcd  on  this  distressing  occasion, 
he  thus  piously  describes:  "I  at  once  gave  up  myself  for  lost, 
well  knowing  that  my  life  depended  on  the  caprice  of  a  brute, 
in  humrm  shape  ;  and,  having  heard  and  seen  such  examples 
of  unrelenting  cruelty,  I  could  not  expect  to  fare  better  tnan 
others  had  done  before  me:  I  had,  tlierefore,  nothing  left  brtt 
to  cast  myself  on  the  viercy  of  God,  commending  my  soul  to 
him;  and,  iiidced,  I  must,  in  gratitude,  confess,  that  I  expe- 
rienced His  support  most  powerfully ;  so  that  all  fear  of  death 
was  taken  from  me;  and,  if  I  could  have  bought  my  life  for 
one  halfpenny,  I  should,  I  believe,  have  hesitated  to  acccj)! 
the  offer." — Observations  on  the  Manners,  ^-c.  of  the  Egyp- 
tians, by  J.  Antes,  Esq.  12mo.  Dublin,  18U1,  p.  146. 

If  this  be  the  punishment  to  which  the  a))ostle  alludes,  it 
may  justly  rank  with  tlie  most  severe  ;  and  all  circumstances 
considered,  this  appears  to  be  what  is  intended  In  the  original 
word  tTXinTTaviT^riTav,  which  we,  not  knowing  what  was 
meant  by  it,  render  they  were  tortured.  These  holy  men 
needed  no  mercy  from  man  ;  and  they  received  no  justice. 
The  case  above  is  a  siiccimcn  of  Mohammedan  justice,  and 
Mamaluke  cruelly.  And  to  rescue  such  wretches  fi'om  the 
government  of  the  French,— e  spent  torrentsof  British  blood! 
Il  would  have  been  a  mercy  to  man,  to  have  left  them  in  the 
hands  of  any  power  that  might  abate  their  pride,  assuage 
their  malice,  and  confound  their  devices.  As  to  their  being 
corrupted  by  French  m.-umers,  that  is  impossible  :  the  Mo- 
lianunedans  in  general,  and  the  Turks  and  Mamalukcs  of 
Egypt,  in  particular,  are  too  bad  for  the  devil  himself  to  cor- 
rupt. Pity,  that  political  considerations  rendered  it  necessary 
to  restore  that  corrupt  and  abominable  government.  Reader, 
there  is  an  infinite  diff'erence  between  the  Bible  and  the  Ko- 
ran :  the  one  is  from  Heaven  ;  the  other  from  earth  and  licll. 
"  Thanks  be  to  God  for  Hi's  holy  Gospel !" 


CHAPTER  XII. 
Having  so  many  incileme.nts  to  holiness,  patience,  and  perseverance,  ice  should  lay  aside  every  hinderance,  1 — 4.  The.^c 
sufferings  are  to  be  patiently  submitted  to  on  account  of  the  benefits  to  be  derived  from  them,  5 — 11.  They  should  lake 
courage,  and  gn  forward,  12,  13.  Directions  to  follow  peace  with  all  men,  and  to  take  heed  that  they  fall  not  from  the 
grace  of  God,  14,  15.  References  to  the  case  of  Esau,  16,  17.  The  privileges  of  Christians  compared  with  those  of  the 
Jews,  18—24.  They  must  take  care  not  to  reject  Jesus,  jcho  now  addressed  them  from  heaven,  and  who  icas  shortly 
to  be  their  Judge,  2.5 — 27.  As  they  were  called  to  receive  a  kingdom,  they  should  have  grace,  &c.  28, 20.  [A.  M.  cir.  4067. 
A.  D.  cir.  63.     An.  Olymp.  cir.  CCX.  3.     A.  U.  C.  cir.  816.) 


WHEREFORE  seeing  we  also  are  compassed  about  with 
so  great  a  cloud  of  witnesses,  *  lei  us  lay  aside  every 

»Col.3.8.   I  Pcl.3.1._bl  Cor.9  i;4.  Phil  3.13,11. 


NOTES.— Vei-se  1.  Wherefore]  This  Is  an  inference  drawn 
from  the  examples  produced  in  the  preceding  cliapter  ;  and, 
en  this  accouiit,  botli  should  be  read  in  c^nnexien 


weight,  and  the  sin  which  doth  so  easily  beset  ns,  and  b  let  ua 
run  "  with  patience  the  race  that  is  set  before  us, 


.12  12.  Cli  10.36. 


Compassed  nljout]  Here  is  another  allusion  to  the  Olympic 
games :  the  agonistoi,  or  contenders,  were  often  greatly  ani- 
mated by  the  conEider.ition  that  the  eyes  of  the  principal  men 


We  should  profit  by  the 


HEBREWS. 


chastening  of  the  Ixird, 


2  Looking  unto  Jesus  the  J  author  and  fiiiislier  of  our  faith  ; 
*who  for  the  joy  that  was  set  before  hirn,  endured  the  cross, 
despising  the  shame,  and  f  is  set  down  at  the  right  hand  of  the 
throne  of  Ood. 

3  S  For,  consider  liim  that  endured  such  contradiction  of  sin- 
ners against  himself,  h  lest  yc  be  wearied  and  faint  in  your 
minds. 

4  >  Ye  have  not  yet  resisted  unto  hlood,  striving  against  sin. 

5  And  ye  have  forgotten  the  exhortation  wliich  speaketh  unto 

d  Or  he-inner -el.uke  24.66.  Phil.2,S,5tc.  1  Pcl.l.U.— f  PsaJlO.I.  Ch.l.3.1.3.&, 
8. 1.  1 1'el.l'.ii,— j;  Malt  III  y4,ari.  .Tn  15.2  l.-h  Oal.G  0.— i  1  Cor.lO.  13.  Ch.  10.38,^1,34. 


of  their  country %vere  fixed  upon  them;  and,   by  this,  they 
were  inducec  to  make  the  most  exti'aordinary  exertions. 

Cloud  of  witnesses]  N£0o;  jiaprvptov.  Both  the  Greeks 
and  Latins,  frequently  use  the  term  cloud,  to  express  a  great 
number  of  persons  or  things  ;  so  in  Euripides,  Phaeniss.  ver. 
257.  i/E^os  aaniicov  TrvKifOi',  a  dense  cloud  of  shields  ;  and  Sla- 
tins,  Thebaid.  lib.  ix.  ver.  120.  jaciilantum  nubes,  a  cloud  of 
spearmen.    The  same  metaphor  frequently  occurs. 

Let  us  lay  aside  every  iceight]  As  those  wlio  ran  in  the 
Olympic  races,  would  throw  aside  every  tiling  that  miglit  im- 
pede them  in  their  course;  so  Christians,  professing  to  go  to 
heaven,  must  throw  aside  every  thing  that  miglit  hinder  tliem 
in  their  Christian  race.  Whatever  weighs  down  our  hearts, 
or  afTections,  to  earth  and  sense,  is  to  be  carefully  avoided  ; 
for  no  man,  with  the  love  of  the  world  in  his  heart,  can  ever 
reach  the  kingdom  of  heaven. 

The  sin  which  dulh  so  easily  beset]  'Evmpi^arov  ajiapriav, 
the  well-circumstanced  sin;  that  which  has  every  thing  in 
its  favour,  time,  and  place,  aniX  oppoi-tunily  ;  ihe.  heart  ivnA 
the  object:  and  a  sin  in  which  all  these  things  frequently  oc- 
cur; and,  consequently,  the  transgression  is  frequently  com- 
mitted. Emrzpis'aToq,  is  derived  from  tv,  well,  irspi,  about, 
and  irw'j  '^  stand :  the  sin  that  stands  well,  oris  favourably 
situated  ;  ever  surrounding  the  person,  and  soliciting  his  ac- 
quiescence. What  we  term  the  easily  besetting  sin,  is  the 
sin  of  our  constitution  ;  the  sin  of  our  trade  ;  th.at  in  which 
our  worldly  honour,  secular  profit,  and  sensual  gratification, 
are  most  frequently  felt  and  consulted,  i^ome  understand  it 
of  original  sin,  as  that  by  which  we  are  enveloped  in  body, 
soul,  and  spirit.  Whatever  it  may  be,  the  word  gives  us  to 
understand,  that  it  is  what  meets  us  at  every  turn  ;  that  it  is 
always  presenting  itself  to  us :  that,  as  a  pair  of  compasses 
describe  a  circle  by  the  revolution  of  one  leg,  while  the  otlier 
is  at  rest  in  the  centre,  so  this  surrounds  us  in  every  place  ; 
we  are  bounded  by  it,  and  often  hemmed  in  on  every  side;  it 
is  a  circular  well-fortified  wall,  over  which  we  must  leap,  or 
through  which  v/e  must  break.  Tlie  man  who  is  addicted  to 
a  particular  species  of  sin,  for  every  sinner  has  his  way,  is 
represented  as  a  prisoner  in  this  strong  fortress. 

In  laying  aside  the  weiglit,  there  is  an  allusion  to  the  long 
garments  worn  in  the  eastern  countries;  which,  if  not  laid 
aside,  or  tucked  up  in  tlie  girdle,  would  greatly  incommode 
the  traveller;  and  utterly  prevent  a  man  from  running  a  race. 
The  easily  besetting  sin  of  tlie  Hebrews  was  an  aptness  to  be 
drawn  aside  from  their  attachment  to  the  Gospel,  for  fear  of 
persecution. 

Let  us  run  with  patietice  the  race]  T^£xai/ji:y  tov  irpoKtipe- 
vov  riji^v  ayoiva.  Let  us  start,  run  on,  and  continue  running, 
till  we  get  to  the  goal.  This  figure  is  a  favourite  among  the 
Greek  writers:  so  Euripides,  Alcest.  ver.  439.  Ou  rnv  i'  ayw- 
va  irpoiT'iv  av  6papotjx'  £)  m,  this  is  not  the  first  race  that  I  shall 
run.  Id.  Iphig.  in  Aulid.  ver.  1456.  &.£tvovz  ay(tn>as  <5ia  ac 
netvov  ici  ipnpsiv,  he  must  run  a  hard  race  for  thee.  This  is 
a  race  which  is  of  infinite  moment  to  us;  the  prize  is  ineflfa- 
bly  great;  and,  if  we  lose  it,  it  is  not  a  simple  loss,  for  the 
whole  soul  perishes. 

2.  Looking  unto  Jesus]  A^opcovres,  looking  q^and  on,  or 
from  and  to:  looking  off  or  from  tlie  world,  and  ali  secuhir 
concerns,  to  Jesus  and  all  the  spiritual  and  heavenly  things 
connected  with  Him  :  this  is  still  an  allusion  to  the  Grecian 
games;  those  who  ran  were  to  keep  their  eyes  fixed  on  the 
mark  of  the  prize;  they  must  keep  the  goal  in  view.  The 
exhortation  implies — 1.  That  they  should  place  all  their  hope 
and  confidence  in  Christ,  as  their  sole  Helper  in  this  race  of 
faith.  2.  That  tliey  sliould  consider  Him  their  leader  in  this 
contest,  and  imitate  His  example. 

The  author  and  finisher  of— faith]  Apxvyov,  translated 
here  author,  signifies,  in  general,  captain,  or  leader,  or  the 
first  inventor  of  a  thing,  see  cliap.  ii.  10.  But  the  reference 
seems  to  he  here  to  the  $pa/ivs,  or  judge  in  the  games,  wliose 
business  it  was  to  admit  the  contenders,  and  to  give  the  prize 
to  the  coiqueror.  Jesus  is  here  represented  as  this  officer : 
every  Christian  is  a  contender  in  this  race  of  life,  and  for 
eternal  life.  The  heavenly  course  is  begun  under  Jesus;  and 
imder  Him  it  is  completed.  He  is  the  Finisher,  by  awarding 
the  prize  to  them  that  are  faithful  unto  death.  Thus  He  is 
the  Author  or  the  Judge  under  whom,  and  by  whose  permis- 
sion and  direction,  according  to  the  rules  of  the  heavenly  race, 
they  are  permitted  to  enter  the  lists,  and  commence  the  race, 
and  He  is  the  Finisher,  TcXeiwrri;,  the  Perfccter,  by  awarding 
and  giving  the  prize  which  consummates  the  combatants  at 
the  end  of  the  race. 

Who,  for  the  joy  that  icas  set  before  him]  The  joy  of  fulfilling 

the  will  of  the  Father,  Psal.  xl.  6,  &c.  in  tasting  death  for  every 

nan  ;  and  having  endured  the  cross,  and  despised  the  shame 

of  this  ignominious  death,  He  is  set  down  at  the  light  hand  of 

3'JS 


you,  as  unto  children,  k  My  son,  despise  not  thou  the  chasten 
ing  of  the  Lord,  nor  faint  when  thou  art  rebuked  of  him : 

6  For  1  whom  the  Lord  loveth  he  chasteneth,  and  scourgeth 
every  schi  whom  he  receiveth. 

7  ■"  If  ye  endure  chastening,  God  dealeth  with  you  as  with 
song  ;  for  what  son  is  he  whom  the  father  chasteneth  not  7 

8  But  if  ye  be  without  chastisement,  "  whereof  all  are  parta- 
kei-s,  then  are  ye  bastards,  and  not  sons. 

9  Furthermore  we  have  had  fathers  of  our  flesh  which  cor- 


God,  ever  appearing  in  the  presence  of  God  for  us,  and  con- 
tinuing His  exhibition  of  Himself  as  our  Sacrifice,  and  His  in- 
tercession as  our  Mediator.  See  the  notes  on  chap:  x.  5,  &c. 
There  are  different  other  explanations  given  of  this  clause; 
but  I  think  that  here  oftered  is  the  most  natural.  It  never 
can,  in  any  sense,  be  said  of  Jesus  that  He  endured  the  cross, 
&c.  in  the  prospect  of  gaining  an  everlasting  glory;  when  He 
had  the  fulness  of  that  glory  with  the  Father  Gefore  the  world 
began. — John  xvii.  5. 

3.  For  consider  him]  AvaXoytaaadi: — iva  pri  xapriTE,  raig 
xjjvxcs — SKXvopevot ;  attentively  observe  and  analysie  every 
part  of  His  conduct,  enter  into  His  spirit,  examine  His  mo- 
tives and  object ;  and  remember  that,  as  He  acted,  ye  are 
called  to  act ;  He  will  furnish  you  with  the  same  S'pirit,  and 
will  support  you  with  the  same  strength.  He  bore  a  continual 
opposition  of  sinners  against  Himself ;  but  He  conquered  by 
meekness,  patience,  and  perseverance  :  He  has  left  you  an 
example  that  ye  should  follow  His  steps.  If  ye  trust  in  Him, 
ye  shall  receive  strength  ;  therefore,  howsoever  great  your  op- 
position may  be,  ye  shall  not  be  weary  :  if  ye  confide  in,  and 
attentively  look  to  Him,  ye  shall  have  continual  courage  to  go 
on,  and  never  faint  in  your  minds. 

Here  is  a  continued  allusion  to  the  contenders  in  the  Gre- 
cian games,  who,  when  exhausted  in  bodily  strength  and 
courage,  yielded  the  palm  to  their  oijponents,  and  were  said 
KapvEiv,  to  be  v;eary,  or  exhausted  ;  exXviaOai,  to  be  dissolved, 
disheartened,  or  to  have  lost  all  bravery  and  coui"ige. 

4.  Ye  have  not  yet  resisted  unto  blood]  Many  of  those  al- 
ready mentioned,  were  martyrs  for  the  truth  ;  they  persevered 
unto  death,  and  lost  their  lives  in  bearing  testimony  to  the 
truth.  Though  you  'nave  had  opposition  and  persecution,  yet 
you  have  not  been  called,  in  bearing  your  testimony  agahist 
sin  and  sinners,  to  seal  the  truth  with  your  blood. 

Striving  against  sin.]  Upos  rr}v  apapnav  avTaywri^outvot  : 
an  allusion  to  boxing  at  the  Grecian  games.  In  the  former 
passages  the  apostle  principally  refers  to  the  foot  races. 

5.  And  ye  have  forgotten]  Or,  have  ye  forgotten'  the  exhorta- 
tion 1  this  quotation  is  made  from  Prov  iii.  11,  12.  and  shows 
that  the  address  there,  wliich  at  first  sight  appears  to  be  from 
Solomon  to  his  son,  or  from  some  fatherly  man  to  a  person  in 
affliction,  is  properly  from  God  himsef  to  any  person  in  per- 
secution, affliction,  or  distress. 

Despise  not  the  chastening]  Mrj  o\iyo)pci  wai^eiai  Kvpiov,  do 
not  neglect  the  correction  of  the  Lord.  That  man  neglects 
correction,  and  profits  not  by  it,  who  does  not  see  the  hand  of 
God  in  it:  or,  in  otlier  words,  does  not  fear  the  rod,  and  Him 
who  hath  appointed  it :  and,  consetiuently,  does  not  liumble 
liimself  under  the  miglity  hand  of  God,  deplore  his  sin,  depre- 
cate Divl^.ie  judgment,  and  pray  for  mercy. 

Nor  faint]  Do  not  be  discouraged,  nor  despair,'  for  tlie  rea- 
sons immediately  alleged. 

6.  For  whom  the  Lord  loveth  he  chasteneth]  Here  is  the  rea- 
soti  why  we  should  neither  7ieglcct  correction,  noT faint  under 
it :  it  is  a  proof  of  the  fatherly  love  of  God  Almighty  ;  and 
shows  His  most  gracious  designs  towards  us  :  from  which  we 
may  be  fully  convinced  that  tlie  affliction  will  prove  the  means 
of  good  to  our  souls,  if  we  make  a  proper  use  of  it. 

And  scourgeth  every  son  whom  lie  receiveth.]  Mnr'yo'  &s 
wavTCL  viov  ov  Trapa^cx^rav  this  is  a  quotation,  literatim,  I'rom 
the  Septungint,  of  Prov.  iii.  12.  of  which  ))lace  our  version  is, 
Even  as  the  father  the  son  in  wliom  he  detightelh.  But,  how- 
soever near  this  may  appear  to  be  to  the  Hebrew,  it  bears 
scarcely  any  affinity  to  the  apostle's  words.  The  Hebrew 
text  is  as  follows  :  nsi''  p-nN  2N3l"  u-caab  el-len  yiretseh. 
Now,  3N3ijnay  be  a  noun,  compounded  of  the  conjunction  ■< 
van,  "  and  ;"  the  cow!/)ara/ii)e  particle  3  A-e,  "as,  or  like,"  and 
3S  ah  "  a  father  :"  or  it  may  be  the  third  jierson  preterite 
kal  of  3N0  caab,  "  he  spoiled,  wasted,  marred,  ulcerated," 
compounded  with  the  conjunction  1  raw,  "and."  And  in  this 
sense  the  Septuaginl  most  evidently  understood  it;  and  it  is 
so  understood  by  the  Arabic;  and  both  readings  seem  to  be 
combined  by  the  Syriac  and  Chaldee  Versions.  And  as  to 
nx-\  ratsah,  one  of  its  prime  meanings  is,  to  accept,  io  receive 
graciously,  to  take  into  favour,  the  translation,  therefore,  of 
the  Septuagiiit  and  apostle  is  perfectly  consonant  to  the  He- 
brew text  ;  and  our  version  of  Prov.  iii.  12.  is  wrong. 

7.  If  ye  endure  chastening]  If  ye  submit  to  His  authority, 
humble  yourselves  under  His  liand,  and  pray  for  His  blessing, 
you  will  find  that  He  deals  with  you  as  beloved  children  ;  cor- 
recting you  that  he  may  make  you  partakers  of  His  holiness 

God  dealeth  with  you  as  with  sons]  He  acknowledges  by 
this,  that  you  belong  to  \]\c  family,  and  that  lie,  as  your  Fa- 
ther, has  you  under  proper  discipline.  It  is  a  maxim  among 
the  Jewish  rabbins,  that  "  the  love  which  is  not  conjoined  witli 
reproof,  is  not  genuine." 

S.  Then  arcyc  bastards]  This  proceeds  on  the  geucrdi  fact. 


Chastcnings,  for  the  present. 


CHAPTER  XII. 


reeled  us,  and  we  gave  tliem  reverence  :  shall  we  not  much 
rather  be  in  subjection  unto  "the  Father  of  spirits  and  live  7 

10  For,  they  verily  for  a  few  days  chastened  us  p  after  tiieir 
own  pleasure  ;  but  he  for  our  profit,  ■>  tliat  u:e  might  be  parta- 
kers of  his  holiness.  ^ 

11  Now,  no  chastening  for  tlie  present  seemeth  to  be  joyous 
but  grievous  :  nevertlieless,  afterward  it  yieldcth  '  the  peace! 
able  fruit  of  rigliteousness  unto  them  which  arc  exercised 
thereby. 

12  Wlicrefore,  •  lift  up  the  hands  which  hang  down,  and  the 
feeble  knees ;  o  >     <"  «■"- 

13  <■  And  make  "  straight  paths  for  your  feet,  lest  that  which 

oNum  16.ffi&27  Ifi.   .ToblllO.   Krclcs.1'7.   Im  «  S  t57  IS    Ztrh  1' 1 -,,  Or 


are  not  joyous,  hut  grievous 


that  haslards  are  neglected  in  their  manners  and  education  : 
the  fathers  of  such  feeling  little  aflcction  for,  or  obligation  to 
regard,  their  spurious  issue.  But,  all  that  are  lesitimate  cliil- 
ilien  are  partakers  of  chastisement,  or  discipline';  for  the  ori- 
ginal word  Katfcta  does  not  imply  stripes  and  punishments  ■ 
but  the  whole  discipline  ofa  child,  both  at  linmeand  atsciiool 
9.  We  have  had  fathers  of  oar  Jlesh]  Tlie  fatliers  of  our 
flesh,  I.  e.  our  natural  parents,  were  correctors  ;  and  we  reve- 
renced them,  nolwitlistanding  their  corrections  often  arose 
from  whim  or  caprice  :— hut  shall  we  not  rather  be  in  subjec- 
tion to  the  Father  of  spirits ;  to  Him  from  wliom  we  liave  re- 
ceived both  body  and  soul ;  who  is  our  Creator,  Preserver 
and  .supporter  ;  to  wlioin  both  we  and  our  parents  owe  our 
life  and  our  blMsinjs  ;  and  who  corrects  us  only  for  our 
protit  that  we  may  lire  and  be  partakers  of  his  holiness  The 
apostle   in  askins;,  .Shall  we  nut  much  rather  be  in  subjection 

yXl  ^"/a""  "■'  ''''!'"!•  ?,"''  ''■«?  allud..s  to  the  punishment 
o\  iha  stubborn  uuil  rebellious  son,  Deut  xxi  IS— 21  "If  a 
man  have  a  stubborn  and  rebellious  son,  who  will  not  obey 
the  voice  of  his  lather,  or  the  voice  of  his  mother,  and  that 

t^ien".  v"n."^T  .^'"^•^"•"':''  ^T-  «""  "•"  ''^■■^'•ke"  ".no  them; 
t.  en  sh  ill  his  fatlier  and  motlier  lay  hold  on  him,  and  brine 
him  to  the  elders  of  the  city  ;  and  they  shall  say,  This  our  son 
s  stubborn  and  rebellious;  he  will  not  obey  our  voice --all 
the  men  of  his  city  shall  stone  him  witli  stones  that  he  die  " 
/?noj'\^''°"^"''JT'"?.'''^  ''^'""^'y  parents,  he  would  have 
lined .  because  not  subject,  he  dies.  If  we  be  subject  to  our 
heavenly  Father,  we  shall  live,  and  be  partakers  of  His  hoi ' 
ness  ,  If  not,  we  shall  die,  and  he  treated  as  bastards  and  not 

11T:,  ,  ?  ?  *"u';  "*"  "^*'  apostle's  meaning ;  and  ihefact 
and  tlie  law  to  which  he  alludes. 

r»!?:  ^TT'^-^r"'  ''"/"^  T''e  chastissemnnt  of  our  earthly  pa- 
rents asted  only  a  short  time  ;  that  of  our  heavenly  Father 
Will  also  be  hut  a  short  time,  if  we  submit ;  and  as  ovu-  parents 
ceased  o  correct,  when  we  learned  obedience;  so  will  our 
heavenly  Father,  when  the  end  for  whicli  he  sent  the  chas- 
tisement is  accomplished.  God  .lelights  not  in  the  rod  :  iud"- 
inent  is  His  .<-.tran(re  work.  '     ° 

11  No  chastening  for  the  present  seemeth  to  be  io,,oi,s] 
Neither  correction,  wholesome  restraint,  dom.>slic  re^ulation^i 
nor  gymnastic  discipline,  are  pleasant  to  them  that' are  thus 
e.xprcised  :  but  it  is  by  these  means  that  obedient  children 
srhnlars  H,H\frent  men,  are  made.  And  it  is  by  God's  dis- 
vl!wl"''f  '.;"  .?.'•"••"":'!  arc  made.     He  who  does  not  bear  the 

r^rs'^to  his  own'o^;;:" '"'  """""=  ^°  "'!>"«'  -^^  "«-••  o--^ 

The  pPMceable  fruit  of  righteousness]  i.  e.  Tlie  iovous  nros 

[]?rri'^''',"",'  '^"''  ^''""'.^  "y  Which' we  gaiV-nuch.'^and 
tliroiish  which  we  are  made  happy  ' 

ie  ^.'[^"'"^'J  "'.«''■'■''■'/•  I  ^tYv,,va,7^l€l:„li,  to  the  trained.  There 
fnri  "?  '"'.'""""  '"""^  "'"'"'"""  '^-'""'s  :  and,  in  the  word  be 
fore  us,  to  those  ^;,mnastic  exercises  by  which  the  candidates 
for  the  prizes  w-re  trained  to  the  ditTerent  kinds  of  exercises 
ikly  op''ne.r'  ^'''^  '"  '=""''"'''  ^'"^"  "^«  gauges  we i^pub! 

xxt  T'^Tf""*  ^""i  "P  ""  ^""J'^  The  apostle  refers  to  Isa. 
XXXV.  3      The  words  are  an  address  to  p,.,-sons  almost  worn 
w.ol'''  i'  «"^'^"r«  »"d  '"''ji^ue:  whose  hands  hang  S    and 
whose  knees  shake  ;  and  who  are  totally  discouraged    These 
are  exhorted  to  exert  themselves,  and  take  courag?,  with  the 
13"ZV.""/  '""v  r''"";"'"?""''y  '=0'>1>"'r.  if  they  pei^evere 
13.  MaA-e  straii.'b/  paths  for  your  feet]  That  is    Like   tho 
*^raight  path  that  is  before  you  j'do  not  go  in  drooled  or  rou"h 
ways,  where  are  stones,  briers,  and  thorns,  by  which  you  w1 
be  meyitably  lamed,  and  so.  totally  prevented  fron   pCcee 
Jhl  ah"°  '?y  '■  V^'^"'-'^''^''  if  yo"  so  in  the  even,  proper  pat 
[h«  i^  •''t  ''''^*'  been  wounded  by  geitinj  into  a  wrong  way 
ere Lr  an  im^  ^""'"1  ''-'^^  ^'  ''"'''■rf  by  moderate  eqSal  eil 
ercise,  all  impediments  being  removed.     The  application  of 

nl'.urallVel^^:^''  ""'^  "^P-"-"'  -  religiou^life,  ^^"bott 

sihYy  c?n"r..^r'  '?''*,""  ."''"^  '^"'tivalc,  as  far  as  you  pos- 
F,«l^r^  ^^  "nderstanding  both  with  .lews  and  Gent  les 
and  dmat^."'"'  ^.'"■•""  r""«  ^^'"'  ""^  ^amo  care,  attention, 
and  diligence,  as  beasts  do  their  same  .-  follow  it  throu-'h  al 

ft  with'alTn"  V"'"'"''^  ^"  """^''"^  '-i'-cmnstances   and  have 

Zw  *  ',■     "■,'*^-;f°"  ""•  with  a  safe  conscience. 
li^afinn\uTL    7  ''^'.'"''""'-  "lat  state  of  continual  sane- 
fl^/ll     ;  lo       "^  "l  Parity,  and  detachment  from  the  world 
r^Llhaulr,'}  w/'i"'"  which  detachment  and  sanctity,  no 
t.ian  ihall  ,cc  the  lord :  shall  ever  cnj.^'  llis  r'esence  iii  the  , 


,    ..  Mali. 5  8.     gCor.M 

b  Ucu.-..'3.  IS.  Cll.a.ia.— c  Ei,h 

*»,  36|  :S.-f  Ch.6.5.-j  Or,  way 


Ueu.J.M.&S.; 


'  mTp  \?  '"'■"^'' ""^f  '!:^  ^"y ;  '  ''"'  '^t  it  rather  be  healed. 

U  "  I'ollow  peace  with  all  7nen,  and  holiness,  «  without  wliicl- 

no  man  sliall  see  the  Lord  :  wunout  wuici. 

15  r  I  ooking  dili-ently  Mest  any  man  '  fail  of  the  grace  of 
oou  ;  f  lest  any  root  of  bitterness  springing  up  U-ouble  you,  and 
tliereby  many  be  defiled. 

16  ■=  Lest  there  be  any  fornicator,  or  profane  person,  as  Esau 
J  who  for  one  morsel  of  meat  sold  liis  birthright. 
.  V     • ''  P,  "^""^^  ''"w  "'"'  afterward,  •  when  he  would  have 
inlierited  the  blessing,  lie  was  rejected:  ffor  he  found  noSplaco 
of  repentance,  though  he  sought  it  carefully  with  tears. 

13  i'or,  ye  are  not  cooie  unto  the  i>  mount  that  ipight  be  touch- 

-z  f:«l.r..  4.-1.  Or,  fall  from.— 

1.1  3  — <l  Gen  aj.3J.— e  <jen.27. 

iiml.— h  Eio.l.la.12,  19,  19.  iaO.IS. 

tTi21°f  ^r""'^''"?^  •.,^'"'1*  ^°'^'  '"  'he  "ebrew  phrase,  is 

0  enjoij  Ilun.  and  without  holiness  of  heart  and  life,  this  is 
..possible     No  sou  can  be  fit  for  heaven  that  haa  not  suita- 
ble dispositions  for  the  place. 

15.  Looking  diligently]  ^TnaKOTTovvTCi,  looking  about,  over 
and  ?<;>on ;  being  constantly  on  your  guard 
rn^VLV"-'  "'a«/a'V  of  the  grace  of  Uod]    Mr,  r.f  l-cp,.w  aizo 
r  u^i^/"^  '"","■  ^^"^<  '**^  °''"J  person  should  come  behind,  or 

vii  &"'"  ,"  °T''  ""■  ''>7  ?^  ^'^'  ""^  '"""  "f^al ration, 
VIZ.  ihc  Gosjiel  system,  or  Christtunity :  for  this  is  must  evi 
dently  the  meaning  of  the  apostle.  It  is  not  th^falUnf/ron^ 
a  no,  k  of  grace  m  their  own  seals  ;  but  from  tlie  GosIh  ■  U. 
apostatize  Irom  wliich,  they  had  now  many  temptations  ;  4nd 
to  guard  them  against  this,  the  whole  epistle  was  written 

Lest  any  root  of  bitterness  springing  vp]  A  root  of  bitter- 
ness, signifies  a  poisonous  plant.  The  Hebrews  call  every 
species  of  poison  a  bitter;  and  with  considerable  propriety 
as  most  plants  are  poisonous  in  proportion  to  the  ouantum  of 
the  bitter  principle  they  possess.  The  root  of  bilterne.ts  ia 
here  used  metapliorically  foraAad  OTa«;  oraman  holdin/i 
ch'urch  '^"■'"**'  ^""^  endeavouring  to  spread  them  in  the 

Trouble  you]  Tliis  alludes  to  the  cffectsof  poison  taken  into 
the  body:  the  whole  animal  system  is  disturbed;  sometimes 
violent  retchings,  great  disturbances  through  the  whole  ali- 
mentary  canal,  together  with  the  most  fatal  chan»es  in  the 
Whole  sanguineous  system,  are  the  cxmscquences  of  poison 
taken  into  llie  stomach.  The  blood  itself,  the  principle,  under 
0.OII,  of  life,  becomes  putrescent ;  and,  probably,  to  this  the 
inteihaenl  apos^tle  alludes,  when  he  says,  and  /hereby  many 
oeaejilcd,  utafOwcrt,  corrupted,  or  contaminated. 

1  ad  examiile,  and  false  teaching,  have  corrupted  lliousands  • 
and  are  still  makingdosolation  in  the  world,  and  in  the  church 

10.  Lest  there  be  any  fornicator]     Any  licentious  i>ei-son' 
I  aes.  ""  '"'"  "^^      *''*''  "*"  ""^  ^^'^'^  "'"  ^°'^  '"'°  lascivious' 

Or  profane  person,  as  Esau]  It  is  not  intimated  that  Esau 
was  a/or«!cai;o,- ;  and  the  disjunctive  t,,  or,  separates  the  pro- 
Jane  person  from  the /orHica/or.  And  Esau  is  here  termed 
profane,  becau.se  he  feo  far  disregarded  the  spiritual  advan- 
tages connected  with  his  rights  of  primogeniture,  that  he 
alienated  the  whole  for  a  single  mess  of  polta-re  —See  the  notp 
on  Gen.  xxv.  *!.  The  word  /i./?,A,,,  wliich  we  ti-anslLlI  pro- 
fane,  IS  compounded  of  ^f,  which  in  composition  has  a  7iega. 
tire  smmUaaum  and  PnX'H,  the  Ihreshokl  of  a  temple,  tyr  sa- 
cred edifice  ;  and  was  applied  to  those  who  Were  not  initiated 
into  the  sacred  mysteries  ;  or  ^vho  were  de.<,pisers  of  sacred 
tilings;  and,  con.sequently,  were  to  be  denied  admittances 
nmteinple;  and  were  not  permitted  to  «S6V,v/  at  holy  rites. 
Indeed,  among  the  Greeks,  /ie0n^or,  signifies  any  thing  or  per- 
son which  was  not  consecrated  to  the  gods.  'Hence  in  the 
opening  of  their  worship,  they  were  accustomed  to  proclaim, 
Frocul,  procul,  esteprofani! 
"Hence!  hence!  ye  profane." 
And 

Odi  profanum  vulgus,  et  areeo.        IIoR. 
I  abominate  the  profane  vulgar,  and  drive  them  from  tlie 
temple." 

The  Latin  prnfnnus,  from  which  we  have  our  word,  is  com- 
pounded of  procul  a  fano,  "  far  from  the  temple,"  properly, 
an  irreligious  man.  i     >    r     j       ji 

f^nld  his  birtJirighl]  The  fir.it -born,  in  patriarchal  times, 
I.  ll.id  a  right  to  the  priestli.x>d,  Exod.  xix.  22.  2.  And  a 
double  portion  of  all  the  father's  possessions,  Deut.  xxi.  17 
.1  And  was  lord  over  his  brethren.  Gen.  xxvi.  29,  37.  xlix.  3 
€.  And  in  the  family  of  Abraham,  the  first-born  was  the  very 
source  whence  the  Messiah,  as  the  Redeemer  of  the>orld 
and  the  church  of  God,  were  to  spring.  Farther,  .5.  The  first! 
born  had  the  right  of  conveying  especial  blessings  and  privj. 
leges  when  he  came  to  die.— See  the  case  of  Isaac  and  his  two 
sons,  .larob  and  Esau,  in  the  history  to  which  the  api«tle  al- 
ludes, Gen  xxvu.  and  that  of  Jacob  and  his  twelve  sons.  Gen 
xlix.  In  short,  the  rights  of  primogenitiu-e  were  among  the 
mo.st  noble,  honourable,  and  spiritual,  in  the  ancient  world. 

17.  When  he  would  hare  inherited  the  btessins]  When  lie 
wished  to  lave  the  lordship  over  the  whole  family  conveyed 
to  Aj;«  and  sought  it  earnestly  with  tears,  he  found  no  place 
for  a  change  in  his  father's  mind  and  counsel,  who  now  oer- 
reii-ed  that  it  was  the  will  of  God  that  Jacob  should  be  raado 
lord  of  alt. 
lir'inntancr]  IIcic  ucTavmr,  is  nol  to  bs  taken  in  a  thcolo- 
399 


Thefearfal  manner  in  which 


HEBREWS. 


the  law  was  introduced. 


ed,  and  that  burned  with  fire,  nor  unto  blackness,  and  dark- 
ness, and  tempest, 

19  And  the  sound  of  a  trumppt,  and  the  voice  of  words ;  wliich 
voicK  they  that  liearJ  '  entreated  tliat  tlie  word  should  not  be 
spoken  to  them  any  more: 

20  (For  they  could  not  endure  that  which  was  commanded, 
k  And  if  so  much  as  a  beast  touch  the  mountain,  it  shall  be 
etoned  or  thrust  through  with  a  dart : 

21  '  And  so  terrible  was  the  sight,  that  Moses  said,  I  exceed- 
ingly fear  and  quake :) 

i  Ejod  an  19.  Pen. 5  P,  »  &  lS.I6.-k  Exd.lftlS.-I  Exol.  19,  IG.— m  Oal.4  26. 
Rev  3.13.to2l.2,  JO.— n  Phil. 3.20.— o  Dcii.33.'J.  Psa.6S.17.  Jude  14.— p  Exod.4.ia. 
Jamea  1.13.  Rev.  14.4. 


gical  sense,  as  implying  contrition  for  sin  ;  but  merely  change 
of  mind  or  purpose ;  nor  does  the  word  refer  here  to  Esau  at 
all,  but  to  his  father  ;  whom  Esau  could  not,  with  all  his  tears 
and  entreaties,  persuade  to  reverse  what  he  had  done.  I  have 
blessed  him,  said  he ;  J/eo,  and  he  must  be  blessed :  I  cannot 
reverse  it  now.  See  the  wluile  of  this  transaction,  largely 
considered  and  explained,  in  the  notes  on  Gen.  xxv.  29,  &c. 
and  xxvii.  1,  &c.  Nothing  spoken  here  by  the  apostle,  nor  in 
the  history  in  Genesis,  to  which  he  refers,  concerns  the  eter- 
nal state  of  either  of  the  two  brothers.  The  use  made  of  the 
transaction  by  the  apostle  is  of  great  importance  :  Take  heed 
lest,  by  apostatizing  from  the  Gospel,  ye  forfeit  all  riglit  and 
title  to  the  heavenly  birthright,  and  never  again  be  able  to  re- 
trieve it.  Because,  they  who  reject  the  Gosjiel,  reject  the  only 
means  of  salvation. 

.  18 — 21.  For  ye  are  not  come  unto  the  mount  that  might  he 
touched]  I  believe  the  words  ipriXa(pojiiei/'')  opci  should  be 
translated  to  a  palpable  or  tnalerial  mountain ;  for,  that  it  was 
not  a  mountain  that  on  this  occasion  might  be  touched,  the  his- 
tory, Exod.  xix.  12,  13,  shows  ;  and  the  apostle  himself,  in 
verse  20,  confirms.  It  is  called  here  a  palpable  or  material 
mount,  to  distinguish  it  from  that  spiritual  inount  t?ion,  of 
which  the  apostle  is  speaking.  Some  contend  that  it  should 
be  translated  tacto  de  ccelo,  thunderstruck  :  this  sense  would 
agree  well  enough  with  the  scope  of  the  place.  The  apostle's 
design  is  to  show  that  the  dispensation  of  the  law  engendered 
terror — that  it  was  most  awful  and  exclusive — that  it  belonged 
only  to  the  Jewish  people — and  that,  even  to  them,  it  was  so 
terrible  that  they  could  not  endure  that  which  was  command- 
ed; and  entreated  that  God  would  not  communicate  with  them 
in  His  own  Person,  but  by  tlie  ministry  of  Moses  :  and  even 
to  Moses,  who  held  the  highest  intimacy  with  Jehovah,  the 
revealed  glories,  the  burning  fire,  the  blackness,  the  darkness, 
the  tempest,  the  loud  sounding  trumpet,  and  the  voice  of 
words,  were  so  terrible,  that  he  said,  I  exceedingly  fear  and 
tremble. 

These  were  the  things  which  were  exhibited  on  that  mate- 
rial mountain  :  but  the  Gospel  dispensation  is  one  grand,  co- 
pious, and  interesting  display  of  the  infinite  love  of  God.  It  is 
all  encouragement ;  breathes  nothing  but  mercy ;  is  not  an 
exclusive  system  ;  embraces  the  whole  human  race  ;  has 
Jesus,  the  sinner's  friend,  for  its  Mediator;  is  ratified  by  His 
blood  ;  and  is  suited,  most  gloriously  suited,  to  all  the  wants 
and  wishes  of  every  soul  of  man. 

22.  But  ye  are  come  unto  mount  Sion]  In  order  to  enter 
fully  into  the  apostle's  meaning,  we  must  observe,  1.  That  the 
church,  which  is  called  here  tlie  city  of  the  living  God,  the 
heavenly  Jerusalem,  and  Mount  Sion,  is  represented  under 
the  notion  of  a  city.  2.  That  the  great  assembly  of  believers 
in  Christ  is  here  opposed  to  the  congregation  of  the  Israelites 
assembled  at  Mount  Sinai.  3.  That  the  innumerable  company 
of  angels  is  here  opposed  to  those  atigels  by  whom  the  law 
was  ushered  in.  Acts  vli.  53.  Gal.  iii.  19.  4.  That  the  Gospel 
first-born,  whose  names  are  icritteii  i7i  heaven,  are  here  op- 
posed to  the  enrolled  first-born  among  the  Israelites,  Exod. 
xxiv.  5.  xix.  22.  5.  Tli'at  the  Mediator  of  the  New  Covenant, 
the  Lord  Jesus,  is  here  opposed  to  Moses,  the  mediator  of  the 
old.  6.  And  that  the  blood  of  sprinkliiig,  of  Christ,  our  High- 
priest,  refers  to  ihe  act  of  Moses,  Exod.  xxiv.  8.  "  And  Moses 
took  the  blood,  and  sprinkled  it  on  the  people,  and  said.  Behold 
the  blood  of  Ihe  covenant,  which  the  Lord  hath  made  with  you, 
concerning  all  these  words." 

I.  The  description  in  these  verses  does  not  refer  to  a  hea- 
venly state;  for  the  terrible  nature  of  the  Mosaic  dispensa- 
tion is  never  opposed  to  heaven,  or  life  eternal,  but  to  the 
economy  of  the  New  Testament.  2.  In  heaven  there  is  no 
need  of  a  mediator,  or  sprinkling  of  blood ;  but  these  are  men- 
tioned in  the  state  which  the  apostle  describes. 

The  heavenly  Jeriisalem]  This  phrase  moans  the  church 
of  the  New  Testament,  as  Schoettgen  has  amply  proved  in  his 
Dissertation  on  this  subject. 

3'o  an  innumerable  company  of  angels']  Mupiao-ii/  ayytXwv, 
to  myriads,  tens  of  thousands,  of  angels.  Thes(5  arc  repre- 
Bented  as  tlie  attendants  upon  God,  wiicn  He  manifests  lliin- 
self  in  any  c.\ternal  manner  to  mankind.  When  he  gave  tlie 
law  at  Mount  Sinai,  it  is  intimated  that  myriads  of  these  holy 
beings  alteiidod  Iliui.  "Tlie  chariots  of  the  Lord  are  twenty 
thousand,  even  thousands  of  angels  ;  the  Lnid  is  among  thein 
as  in  Sinai,  in  the  holy  place."  I'sa.  Ixviii.  17.  And  wlien  lie 
shall  come  to  judge  the  world,  lie  will  be  attended  with  a  si- 
milar coinpiiiiy.  -'Thousand  thousands  uiinistered  unio  him, 
and  ten  lliousand  limes  ten  thousand  stood  before  him."  Dan. 
vii.  10.  In  both  these  cases,  as  in  several  otliers,  these  seem 
to  be,  Fpoakiiig  after  the  manner  of  men,  the  body  gnu's'    ( 

400 


22  But  ye  are  come  ""  unto  mount  Sion,  "  and  unto  the  city  ol' 
the  living  God,  the  heavenly  Jerusalem,  "  and  to  an  innumera- 
ble company  of  angels, 

23  To  the  general  assembly  and  church  of  p  the  first-born, 
1  whicii  are  '  written  in  heaven,  and  to  God  '  the  Judge  of  all, 
and  to  the  spirits  of  just  men  '  made  perfect, 

24  And  to  Jesus  "  the  mediator  of  the  new  v  covenant,  and  to 
"the  blood  of  sprinkling,  that  speaketh  better  things  "  than 
that  o/'Abel. 

25  See  that  ye  refuse  not  him  that  speaketh.    For,  ^  if  they 

q  Luke  10  90.  Phil. 4.3.  Rev.l3.8.—i- Or,  enrolled.— a  Gen.  18.25.  P3a.94.2.-t  Phil. 
3.ia  Ch.ll.40.-uCh.8.6.&.D.15—vOr,te3tamenl.-w  Exod. 24.8.  Ch.10.a2.  1  Pet. 
1'.2.— X  aen.4.10.  Ch.  U.4.-y  Ch.2.2,3.a  3.17.&  10.2S,  29. 


the  Almighty.  Though  angels  make  a  part  of  the  inhabitants 
of  She  New  Jerusalem ;  yet  they  belong  also  to  the  church  be- 
low :  Christ  has  in  some  sort  incorporated  them  with  His  fol- 
lowers ;  for  "they  are  all  ministering  spirits,  sent  foilli  to 
minister  to  them  that  shall  be  heirs  of  salvation  ;"  and  they 
are  all  ever  considered  as  making  a  part  of  God's  subjects. 

23.  To  the  general  assonbly]  Tlavnyvpei.  This  word  is 
joined  to  the  preceding  by  some  of  the  best  MSS.  and  is  ijuoted 
ill  connexion  by  several  of  the  fathers.  Ye  are  come—to  the 
general  assembly  of  innumerable  angels :  and  this  is  proba- 
bly the  true  connexion. 

The  Word  navriyvpi;  is^  compolinded  of  rrav,  all,  and  ayvpti, 
an  assembly ;  and  means,  particularly,  an  assembly  collected 
on  festive  occasions.  It  is  applied  to  the  assembly  of  the 
Grecian  states  at  their  national  games,  Olympic,  Isthmian, 
&c.  and  hence  a  speech  pronounced  in  favour  of  any  person 
at  such  festive  assemblies  was  called  jravriyvpiKos  \nyos,  a  pa- 
negyrical discourse  ;  and  hence  our  word  panegyric. 

The  fifsi-bor7i]  Those  who  first  received  tlie  Gospel  of 
Christ,  and  who  are  elsewhere  termed  the  fir.'^l  fruits :  this  is 
spoken  in  allusion  to  the  first-born  among  t'le  Israelites,  who 
were  all  considered  as  the  Lord's  property,  and  were  dedicated 
to  Him.  The  Jews  gave  the  title  "(03  becor,  first-born,  to  those; 
who  were  very  eminent  or  excellent :  what  we  woiild  terf.-i 
the  head  or  top  of  his  frin.  The  church  of  the  first-born  is  tho 
assembly  of  the  most  excellent. 

W}iich  are  written  in  heaven]  Who  are  enrolled  as  citizens 
of  the  New  Jerusalem,  and  are  entitled  to  all  the  rights,  pri- 
vileges, and  immunities,  of  the  church  here,  and  of  heaven 
above.  This  is  spoken  in  allusion  to  the  custom  of  unroIliii<< 
or  writing  on  tables,  &c.  the  names  of  all  the  citizens  of  a  par- 
ticular city  ;  and  all  those  thus  registered  were  considered  a.s 
having  a  right  to  live  there,  and  to  enjoy  all  its  privileges. 
All  genuine  believers  are  denizens  of  heaven.  That  is  tlieir 
country ;  and  there  they  have  their  riglits,  &c.  And  every 
member  of  Christ  has  a  right  to,  and  can  deuumd,  every  ordi- 
nance in  the  church  of  his  Redeemer;  and  wo  to  liiin  who  at- 
tempts to  prevent  them  ! 

God  the  judge  of  all]  The  supreme  God  is  ever  present  in 
this  general  assembly  :  to  Ilim  they  are  all  gathered  ;  by  Him 
they  are  admitted  to  all  those  rights,  &c.  under  Ilis  inspection 
they  continue  to  act;  and  it  is  He  alone  who  erases  from  tho 
register  tliose  who  act  unworthily  of  their  citizenship.  Judge, 
here,  is  to  be  taken  in  the  Jewish  use  of  the  term  ;  i.  e.  ona 
who  exercises  sovereign  rule  and  authority. 

The  spirits  of  just  men  made  perfect]  We  cannot  under- 
stand these  terms  without  the  assistanceof  Jewish  phraseology. 
The  .lews  divide  mankind  into  three  classes: — "1.  Thejusr 
PERFECT,  Ci^'^M^i  0^p^~i^  tsadikim  gemurim.  2.  The  wickcct 
perfect,  ID>"\iDJ  cyif  "\  rashaim  gemurim.  3;  Those  between 
both,  Oi'>2l3''3  beinoniim. 

1.  The  just  perfect  are  those,  1.  Who  have  conquered  all 
brutal  appetites  and  gross  passions.  2.  Who  have  stood  in  the 
time  of  strong  temptation.  3.  Who  give  alms  with  a  sincere 
heart.  4.  Who  worship  the  true  God  only.  5.  Who  are  not 
invidious.  6.  Those  from  whom  God  has  taken,  yin  "isiyc/- 
serha  raa,  evil  concupiscence,  and  has  given  men  3i!0  1X'>  yet- 
ser  ioh,  the  good  principle. 

2.  The  wicked  perfect  arc  tViosc,  1.  Who  never  repent. 
2.  They  receive  their  portion  in  this  life,  because  they  can 
have  none  in  the  life  to  come,  and  are  under  the  influence  of 
yinix'"  yetser  ha  racb,  tlie  evil  principle. 

3.  The  intermediate  are  those  who  are  influenced  partly  by 
the  evil  principle,  and  partly  by  the  good." — Sec  Schoettgen. 

In  several  parts  of  tliis  epistle  rtXcios,  the  just  man,  signi- 
fies one  who  has  a  full  knowledge  of  the  Christian  system ; 
who  is  justified  and  saved  by  Christ  Jesus ;  and  the  rfrtAiiw- 
pcvot  are  the  adult  Christians  ;  who  areojiposed  to  the  vriituii 
or  babes m  knowledge&nA  grace.— fiee  chap.  v.  12—14.  viii.  11. 
and  Gal.  iv.  1—3.  The  spirits  of  the  just  men  made  perfect, 
or  the  righteous  perfect,  are  the" full-grown  Christians  ;  those 
who  are  justified  by  the  blood,  and  sanctified  by  the  Spirit  of 
Christ.  Being  come  to  such,  implies  that  spiritual  union  which 
the  disciples'of  Christ  have  with  each  other  ;  and  whicli  they 
possess,  how  far  soever  separate  :  for  they  are  all  joined  in 
one  spirit,  Eph.  ii.  18.  They  are  m  Me  unity  of  the  spirit, 
Eph.  iv.  3,  4.  And  of  one  soul.  Acts  iv.  32.  This  is  a  unity, 
which  was  never  possessed  even  by  tlie  Jews  themselves  in 
their  best  state.  It  is  peculiar  to  real  Christianity  :  as  to  no- 
minal Cliristianily,  wars  and  desolations  between  man  and 
his  fellows  are  quite  consistent  with  its  spirit. — See  at  the  end 
of  the  chapter. 

24.  And  to  Jesus  the  mediator  of  the  new  covenant]  The 
Old  Covenant  and  its  mcdiatorj  Moces,  are  passed  away.— feee 


m  should  labour' lo CHAPTER  XII. 

eBcaped  nol  who  refused  him  that  spake  on  earth,  much  raore 
shall  not  we  escape,  if  we  turn  away  from  him  that  speakelh 
from  heaven  : 

26  •  Whose  voice  then  sliook  the  earth  :  but  now  he  hath  pro- 
mised, saying,  *  Yet  once  more  1  shake  not  tlie  earth  only,  but 
also  heaven. 

27  And  this  word,  Yet  once  more,  signifieth  ^  the  removing 

lExo.l  19.13 -aHi.'.a.O.-bPsulO-'aC.  Mill. 24.36.  SPet.3.10.  Rev.Sl.l-cOr, 
may  be  shaken.  


serve  God  acceptably. 


of  those  things  that  '  are  shaken,  as  of  things  that  are 
made,  that  those  things  which  cannot  be  shaken  may  re- 
main. 

23  Wherefore  we  receiving  a  kingdom  which  cannot  be  mo- 
ved, <•  let  us  have  grace,  whei'eby  we  may  serve  God  accept- 
ably with  reverence  and  godly  fear  : 

29  For  °  our  God  is  a  consuming  fire. 

el  Or,  lemsholil  fast— eEioJ.24.17.  Deii.4.a4.&9.3.  PaaKJ.B.t.  97.3.  lai  60.15. 
aThesa.l.e.  Ch.lD.L'?. 

in  the  hearts  of  them  that  believe  ;  and  His  kingdom  is  right- 
eousness, peace,  and  joy  in  the  Holy  Ghost. 

Wliich  con  nut  be  moved]  Which  never  can  fail,  because  it 
is  the  liist  dispensation. 

Let  us  have  grace]  E^'J/Jfi' xnpii',  ht  us  have,  keep,  or  hold 
fast,  the  benefit  or  gift,  that  is,  the  heavenly  kingdom  which. 
God  has  given  us.  This  is  the  meaning  of  the  word,  2  Cor. 
viii.  4.  and  is  so  rendered  by  our  translafoi-s  ;  and  it  is  only  \ij 
this  hr.aventy  gift  oi  the  Gospel,  that  we  can  serve  God  ac- 
ceptably, for  He  can  be  pleased  with  no  service  that  is  not 
performed  according  to  the  Gospel  of  His  Son. 

If  we  prefer  the  common  meaning  of  the  word  grace,  it 
comes  to  the  same  thing :  without  the  grace,  the  especial  .?'(r- 
cour  'dnd  infill etice  of  Christ,  we  cannot  serve,  Xarin.vuij'cv 
pay  religious  worship  to  God  ;  foi  Hr  receives  no  burnl-ujfer- 
ing  tliat  is  not  kindled  by  fire  from  His  own  altar. 

Accepialily]  Euaptrt'ifi  in  such  a  way  as  h)  please  llim  well. 
And  the  offering  with  which  He  is  veil  pleased.  He  will  gra- 
cioushj  accept;  and  if  He  accept  our  service,  His  Spirit  will 
testify  in  our  conscience  that  our  ways  i^Jease  Him.  When  Abel. 
sacriflce.s,  God  is  well  pleased;  where  (Jain  offers,  there  is  no 
approbation. 
Reverence]  \tSuvg,  with  shampfacedness,  or  modesty. 
Godly  fear]  Eu>a/^£iaf,  religioxis  fear]  We  have  boldness 
to  enter  "into  the  holiest  by  the  blood  of  Jesus:  but  let  that 
boldness  be  ever  tempered  with  modesty  and  religious  fear  ,- 
for  we  sliould  never  forget  that  ice  have  sitinid,  and  that  Ooii 
is  a  consuming  fire.  Instead  of  aidovi  koi  evXajSctai,  modesty 
and  religious  fear,  A('D*.  several  others,  witli  the  Slavonic 
and  Chrysostom,  have  cv^afjuai:  koi  litouf,  and  others  have. 
(po^nv  Kai  Toufiov,  fear  and  trem/jling ;  but  the  sense  is  nearly 
the  same. 

29.  fur  our  God  is  a  consuming  fire.]  The  apostle  quotes 
Dent.  iv.  24.  and  by  doing  so  he  teaches  us  this  great  truth— 
that  sin  under  the  Gospel  is  as  abominable  in  God's  sight  as  it 
was  under  the  Law  ;  and  that  tlie  man  who  does  not  labour  to 
serve  God  with  the  principle,  and  in  the  way  already  pro- 
scribed ;  will  find  that  fire  to  consume  hiin  whicli  would 
otherwise  have  consumed  liis  sin. 

Additonal  remarks  on  verses  22,  23,  and  24. 
On  the  whole,  I  thmk  the  description  in  these  verses,  refers 
to  the  state  of  the  chuich  here  beluw,  and  not  to  any  lieavenly 
state..  Let  >is  review  the  particulars — 1.  As  the  liiw  was 
given  at  Mount  Sinai ;  so  the  Gospel  was  given  at  Mount  Sion. 
2.  As  Jerusalem,  was  the  city  of  the  Living  God,  while  the 
Jewish  dispensation  lasted;  for //jerc  was  the  temple,  its  ser- 
vices, sacrifices,  &c.  the  Ghristian  ohnrcli  is  now  called  thr; 
heavenly  Jerusalem,  the  city  of  the  Living  God.  In  it  is  the 
great  Sacrifice;  in  it  that  sijiritual  worship  wiiich  God  the 
infinite  Spirit  requires.  3.  The  ministry  of  angels  was  used 
under  the  OW  Covenant  ;  but  that  was />rtr/;o/,  being  granted 
only  lo  particular  persons,  such  .as  Moses,  Joshua,  Manoah, 
itc. ;  and  only  to  a  few  before  the  law,  as  Abraham,  Jacwb,  &c. 
It  is  employed  under  the  New  Covenant,  in  its  utmost  lati- 
tude ;  not  to  a  few  peculiarly  favoured  people,  hut  to  all  the 
followers  of  God  in  general;  so  thai,  in  this  very  epi.'stle,  the. 
ai)osile  asserts  that  they  are  all  ministering  spirits,  sent  forlli 
to  minister  to  them  that  shall  be  heirs  of  salvation.  4.  At  thti 
giving  of  the  law,  when  the  church  of  the  Old  Covenant  wa.s 
formed,  there  was  a  general  assembly  of  the  different  tribes 
by  their  representatives:  in  the  Gospel  church,  all  who  be- 
lieve in  Christ,  of  every  nation,  and  kindred,  and  tongue,  form 
one  grand  aggregate  body.  Believers  of  all  nations,  of  all 
languages,  of  all  climates,  however  ditfering  in  their  colour, 
or  local  habits,  are  one  in  Christ  Jesus;  one  body  of  which 
He  is  the  Head,  and  tlie  Holy  Spirit  the  Soul.  5.'  'i\\e  first- 
born under  the  old  dispensation  hud  exclusive  privileges  : 
they  had  authority,  emolument,  and  honour,  of  which  the 
otlier  children  in  the  same  family  did  nol  partake:  but,  under 
the  new,  all  who  believe  in  Christ  Josus,  with  a  heart  unto 
righteousness,  are  equally  children  of  God,  are  all  eniith'd  to 
the  same  privileges ;  for,  says  the  apostle,  ye  are  all  children 
of  God  by  faith  in  Christ;  and  to  them  tliat  received  Him,  Ho 
gave  authority  to  become  the  children  of  God  ;  so  that, 
through  the  whole  of  this  Divine  family,  all  have  equal  right-i 
':7m  the  time  that  Judea  had  fallen  under  the  power  of  the  and  er/ual privileges ;  all  have  God  for"  tlieir  por/Kin,  and  hea- 
Romans.  vcn  for  their  inheritance.    6.  As  those  who  had  the  rights  of 

As  of  things  that  are  made]  That  is,  subjects  intended  to  citizens  were  enrolled,  and  their  names  entered  on  tables,  &c. 
last  only  for  a  time.  God  never  designed  that  the  Jewish  re-  i  so  that  it  might  be  known  who  were  citizens  and  who  had  the 
ligion  should  become  general,  nor  be  permanent.  |  rights  of  such ;  so,  all  the  faithful  under  the  New  Covenant 

TiMse  things  which  cannot  be  -ihaken]  The  whole  Gospel  i  are  represented  as  Iiaving  their  names  written  in  heaven, 
ey^cm,  which  cannot  be  moved  by  the  power  of  man.  |  which  is  another  form  of  speech  for  have  a  right  to  that  glori- 

May  remain.]  Be  permanent ;  God  designing  that  this  shall  i  ous  state,  and  all  the  blessings  it  possesses  ;  there,  are  their 
be  the /a«7  di>/)e«;;anon  of  His  grace  and  mercy,  and  that  it  possessions,  and  there  arc  their  rights.  7.  Only  the  high- 
6hall  continue  till  the  earth  and  the  heavens  are  no  more.  priest,  and  he  but  one  day  in  the  year,  was  pernutted  to  ap- 

28.  We  receiving  a  kingdom]  The  Gospel  di^penaation,  I  proach  God,  under  the  Old  TeGlauicut  dispensation  ;  but, 
frequently  termed  the  kingdom  of  God,  and  the  kingdom  of :  under  the  New,  every  believer  in  Jesus  can  come  even  lo  thr. 
heaven  ;  because  in  it,  Gnd  reigns  among  men,  and  He  rri£n'.     ihrcm     each  ho-,  lihrriv  \n  rntcr  into  Ihf  holip;.!  bv  the  blood 

Vol.  VI.  3  E  401 


ch.  vii.  13.  The  New  Covenant,  i.  e.  the  Gospel,  is  now  in 
force,  and  will  be  to  the  end  of  the  world;  and  Jesus,  the  Son 
of  God,  the  brightness  of  the  Father's  glory,  the  Maker  and 
Preserver  of  all  things,  the  Saviour,  and  the  Judge  of  all  men, 
is  its  Mediator.  Both  the  covenant  and  its  ^iediator  are  infi- 
nitely superior  to  those  of  the  Jews;  and  they  are  very  pro- 
perly set  down  here  among  the  superior  benefits  and  glories 
of  Christian  itv. 

To  the  blood  of  sprinkling]  This  is  an  allusion,  as  w.TS  be- 
fore observed,  to  the  sprinkling  of  tlie  blood  of  the  covon.mt 
Kacrificc  upon  the  people,  when  that  covenant  was  made  upon 
Mount  Sinai ;  to  the  sprinkling  of  tlie  blood  of  tlie  sin. offerings 
before  the  mercy-seat;  and  probably  lo  the  sprinkling  of  the 
Wood  of  the  paschal  lamb  on  their  houses,  to  prevent  their 
destruction  by  the  destroying  angel.  But  all  these  sprinklings 
were  partial  amX  inefficacious;  and  had  no  meaning  but  as 
they  referred  to  this:  the  blood  of  sprinkling  under  the  New 
Covenant  is  ever  ready  ;  all  may  have  it  applied  ;  it  continues 
through  ages:  and  is  the  highest  glory  of  Christianity,  because 
by  it  we  draw  nigh  to  God,  .ind  through  it  gei  our  hearts  sprin- 
kled from  an  evil  conscience  ;  and,  in  a  word,  have  an  en- 
trance into  the  holiest  by  the  blood  of  .Jesus. 

Better  things  than  that  of  Abel}  God  accepted  .\hel's  sacri- 
fice, and  was  well  pleased  with  it ;  for  Abel  was  a  righteous 
man,  and  ofiered  lus  sacrifice  by _/ai7A  in  the  great  promise. 
But  the  blood  of  Christ's  sacrifice  was  infinitely  mine  precious 
than  the  blood  of  Abel's  sacrillce  ;  as  Jesus  i.s  iiiflniiely  greater 
I  ban  Abel ;  and  tlie  blood  of  Christ  avails  for  the  sins  of  the 
teho'.e  world,  wliereas  the  blocd  of  Abel's  sacrifice,  could  avail 
only  for  himself. 

Many  have  supposed  that  the  blood  of  .ibel  means  here  the 
blood  that  was  shed  by  Cain  in  the  murder  of  this  holy  man  ; 
and  that  the  blood  of  Jesus  speaks  better  things  than  it  does, 
because  the  blood  of  Abel  called  for  vengeance,  but  the  blood 
of  Christ  for  pardon  ;  l\\\s.  interpretation  reflects  little  credit 
on  the  understanding  of  the  apostle.  To  sav  that  the  blood  of 
(jlirist  spoke  better  things  than  that  of  Abel,  is  saying  little 
indeed  ;  it  might  speak  very  little  good  to  any  soul  of  man, 
end  yet  speak  better  thing.i  than  that  blood  of  Abel  which 
spoke  no  kind  of  good  to  any  human  creature  ;  and  only  called 
for  vengeance  against  him  that  shed  it.  The  truth  is,  the  sa- 
c/i/Jce  oiTered  by  Abel  is  that  which  is  intended;  that,  as  we 
have  already  seen,  was  pleasing  in  the  sight  of  God,  and  was 
accepted  in  behalf  of  him  who  ofiered  it  ;  but  tlie  blood  of 
t'hrist  is  infinitely  more  acceptable  with  God  ;  it  was  shed  for 
the  whole  human  race,  and  cleanses  all  who  believe  from  all 
unrighteousness. 

25.  See]  PXcizcrc,  Take  heed  that  ye  refuse  not  him,  th.e 
Lord  Jesus,  the  Mediator  of  the  New  Covenant,  who  now 
.■-peaketh  from  heaven  by  His  Gospel  to  the  Jews  and  to  the 
Gentiles;  having,  in  His  incarnation,  ccmie  down  from  God. 

Ilini  that  spake  on  earth]  Mose.s,  who  spoke  on  the  part  of 
God  to  the  Hebrews  ;  every  transgression  of  whose  word  re- 
ceived a  just  recompense  of  reward  ;  none  being  permitted  to 
escape  pimislunent ;  consequently,  if  ye  turn  away  from 
<.Uirist,  whr,  speaks  to  you  IVom  heaven,  you  may  expect  a 
much  sore."  punishment;  the  offence  against  fJod  being  so 
much  If  s  more  heinous,  as  the  privileges  slighted  are  more 
important  and  glorio.is. 

.  2ti.  ^yhosn  voice  then  sho.-)k  the  earth]  Namely,  at  the  giving 
of  the  Law  on  Mount  Sinai ;  and  from  ihis  it  seems  that  it  was 
the  voice  o{  Jesus  that  then  shook  the  Ocfrtli  ;  and  that  it  was 
He  who  came  down  on  the  mount.  But  otlicrs  refer  this  sim- 
ply to  God  the  Fatiier,  giving  the  law. 

JVbJ  the  earth  only,  but  also  heaven.]  Probably  referring  to 
the  approaching  deslructiou  of  Jorusal.;m,  and  the  total  abo- 
lition of  the  politi-oal  and  ecclesiastical  constitution  of  the 
Jews  ;  the  one  being  signified  by  the  earth,  the  other  by  hea- 
ven ;  for  the  Jewish  state  imd  worship  are  frequently  thus 
termed  in  tlie  prophetic  writings.  And  this  seems  to  be  the 
apostle's  meaning,  as  he  evidently  refers  to  Haggai  ii.  6.  where 
this  event  is  predicted.  It  may  also  remotely  refer  to  the  final 
dis-olutiou  of  all  things. 

27.  The  removing  of  those  thing.-;  that  are  shak'n]  The 
whole  of  the  Jewish  polity,  which  had  been  in  a  shaken  state 


llic  apostle  exhorts  to  ^____. 

of  Jesus  ;  and  'o  real  Christians  alone  it  can  be  said,  Ye  are 
come  to  God— the  Judge  of  all:  to  Him  ye  have  constant 
access,  and  from  Him  ve  arc  continually  receiving  grace  upon 
grace  8.  We  have  already  seen  that  the  n^/i^eoits  pe/.7ec^ 
.>r  the  just  men  made  per  fed,  is  a  Jewish  phrase,  and  sigmlied 
those  who  had  made  the  farthest  advances  in  moral  reclitude. 
The  apostle  uses  it  here  to  point  out  tliose  in  the  church  of 
Christ,  who  had  received  tlie  highest  degrees  of  grace,  pos- 
sessed most-of  the  mind  of  Christ,  and  were  doing  and  suffer- 
ing most  for  the  glory  of  God  ;  those  who  were  most  deeply 
acquainted  with  the  things  of  God,  and  the  mysteries  of  the 
Gospel,  snoli  as  the  apostles,  evangelists,  the  primitive  teach- 
ers, and  those  wlio  presideil  in  and  over  different  churches. 
And  these  are  termed  the  spirits,  SiKai'jf  reri.'Sei.'oixeiKov,  of 
the  just  perfected,  because  they  were  a  spiritual  people,  for- 
.vaking  earth,  and  living  in  reference  to  that  spiritual  rest 
that  was  typifleil  by  Canaan.  In  short,  all  genuine  Christians 
had  comniunion  with  each  other,  through  God's  Spirit,  and 
fven  with  those  whose  faces  they  had  not  seen  in  the  Hesh. 
0.  Moses,  as  the  servant  of  God,  and  Mediator  qf  the  Old 
Covenant,  was  of  great  consequence  in  the  Levitical  economy. 
Ily  his  laws  and  maxims  every  tiling  was  directed  and  tried  ; 
and  tohim  the  whole  Hebrew  people  came  for  botli  their  civil 
and  religious  ordinances  ;  but  Ciiristians  come  to  Jesus,  the 
Mediator  of  the  New  Covenant :  He  not  only  stands  immedi- 


HEBREWS. 


liosp'Uality,  charity,  purity,  t^C 


alely  between  God  and  Man,  but  reconciles  and  connects  both. 
From  Him  we  receive  tlie  Divine  law,  by  His  maxims  our 
conversation  is  to  be  ruled,  and  He  gives  both  the  light  and 
life  by  wiiich  wc  walk :  these  things  Moses  could  not  do;  and 
for  siich  spirituality  and  excellence,  the  Old  Covenant  made 
no  provision  ;  it  was,  therefore,  a  high  privilege  to  be  able  to 
say,  Vs  are  come  to  Jesus,  the  Mediator  of  t/ie  New  Cove- 
nant. 10.  The  Jews  had  their  blood  of  sprinkling;  but  it 
could  not  satisfy,  as  toucliing  things  which  concerned  the 
conscience  :  it  took  away  no  guilt,  it  made  no  reconciliation 
to  God  ;  but  the  blood  of  sprinkling  under  tlie  Chiislian  cove- 
nant purifies  from  all  unrighteousness  :  for  the  blood  of  the 
New  Covenant  was  shed  for  the  remission  of  sifis,  and  by  its 
infinite  merit,  it  still  continues  to  sprinkle  and  cleanse  the  un- 
holy. All  tliese  are  privileges  of  infinite  coasr'quence  to  the 
salvation  of  man  ;  privileges,  which  should  be  highly  esteem- 
ed and  most  cautiously  guarded ;  and  because  they  are  so 
great,  so  necessary,  and  so  unattainable  in  the  I.evitical  eco- 
nomy, therefore  we  should  lay  aside  every  weight,  &c.  and 
run  witli  perseverance  the  race  that  is  set  before  us.  I  sea 
nothing,  therefore,  in  these  verses,  which  determines  their 
se.iise  lo  ilie  heavenly  state;  all  is  suited  to  the  state  of  the 
cliurch  of  Christ,  militant,  liere  on  earth:  and  some  of  these 
particulars  cannot  be  applied  to  the  church  triuipphant  on 
any  rule  of  construction  whatever. 


CHAPTER  XIII. 
Exhortations  to  hospitality  to  strangers,  1,  2.  Kindness  to  those  in  bonds,  3.  Concerning  marriage,  4.  Against,  covet- 
ousness,  5,  6.  How  they  should  imitate  their  teachers,  7,  8.  To  avoid  stravge  doctrines,  9.  Of  the  Jewish  stn-ojferings, 
10,  U.  Jesus  suffered  without  the  gate,  and  we  s/iould  openly  confess  Him,  and  hear  His  reproach,  12,  13.  Here,  we 
have  no  permanent  residence  ;  and  irhile  we  live  should  devote  ourselves  to  God,  and  lire  to  do  good,  14—16.  We  should 
obey  them  that  have  the  rule  over  us,  17.  7'he  apostle  e.rhorts  them  to  pray  for  lum,  that  he  might  be  restored  to  them  the 
.fooner,  18,  19.  Commends  them  to  God  in  a  very  solemn  prayer,  20,  21.  J^nlreats  t/iem  to  bear  the  word  of  exhortation, 
jnenlions  'Vimotliy,  and  concludes  with  the  apostolical  benediction,  22—25.  [A.  M.  cir.  40C7.  A.  D.  cir.  63.  An.  Olynip. 
cir.  CCX.  3.    A.  U.  C.  cir.  816.] 


LET  •  brotherly  love  continue. 
2  b  Be  not  forgetful  to  entertain  strangers:  for  thereby 
'  some  have  entertained  angels  unawares. 

3  d  Remember  them  that  are  in  bonds,  as  bound  with  them  ; 
find  them  which  suffer  adversity,  as  being  yourselves  also  in 
the  body. 

4  Marriage  is  honourable  in  all,  and  the  bed  undeflled  :  '  but 
whoremongers  and  adulterers  God  will  judge. 

a  Rom  le  in    1  Tl.rss.l.D    1  Pot  l.a2  fc  S,  17  &  ^  a&  4.S.    S  ret.1.7.   1  .Tohn  :;  11, 

"    n.  IS.S.St. 


-d  Mil 


.2n.36.  Rd..i.Ii;  16.   1  Cor.l2.a5.  Col  4.13.  1  Pet. 3.8. 


5  Let  your  conversation  be  without  covetoiisness  ;  and  i  be 
content  with  such  things  as  ye  have  :  for  lie  hath  said,  ^  I  will 
never  leave  tliee,  nor  forsake  thee. 

6  So  that  we  may  boldly  say,  hTlve  Lord  is  my  helper,  and  I 
will  not  fear  what  man  shall  do  unto  me. 

7  i  Remember  thein  which  k  have  the  rule  over  you,  who 
have  spoken  unto  you  the  word  of  God  :  '  whose  faith  (oUow, 
considering  the  end  of  ?/ie;r  conversation  : 

r-.iih  5  S.  Cril  3.6,6.    Hev.K.IS— f  Miiii  i.^.V.  Phil. 4. 


e  I  rnr  r,  9.    Oal  S.IQ.^l     V.t>h  b  S.   Cnl  3.6,6. 
11,13     lTiiii.6.6,^.— sr.en  ?^.  15.    Deii  ol.lj,''.   .Ic 
li  PsaJ?7.1,&5(;  4,ll.li.&.  IIS.G,— i  Vei-.  17.-k  O: 


i.uS.ai.  P3.i.37.ij  - 


NOTES.— Verse  1.  Let  brotherly  love  continue.]  Be  all  of 
one  heart  and  one  soul.  Feel  for,  'comfoit,  and  support,  each 
other;  and  rcni'miber  that  he  who  professes  to  love  God, 
(ihnuld  love  his  brother  also.  They  had  this  brotherly  love 
among  them  ;  tliey  sliould  take  care  to  retain  it.  As  God  is 
remarkable  for  His  t/nXarOp'-OTria,  philanthropy,  or  love  to 
man;  so  slinulii  they  be  for  0i,\a(J:>(/iia,  or  love  to  each  other. 
?>ee  the  note  on  Titus  iii.  4. 

2.  To  entertain  strangers]  In  those  early  times,  when  there 
v/ere  scarcely  any  public  inns  or  booses  o'f  entertainment,  it 
was  an  office  of  charity  and  mercy  to  receive,  lodge,  and  en- 
tertain travellers;  and  this  is  what  the  apostle  particularly 
rec"  nun  ends. 

Entertained  angel's]  Abraham  and  Lot  are  the  persons 
particularly  referred  to.  Their  histoi-y,  the  angi'ls  whom 
they  entertained,  not  knowing  them  to  be  such,  and  the  good 
they  derived  from  e.xercising  their  hospitality  on  these  occa- 
sions, are  well  known  :  and  havebeen  particularly  referred  to 
in  the  notes  on  Gen.  xvili.  3.  xix.  2. 

3.  Rem'  niher  them  that  are  in  bonds]  He  appears  to  refer 
to  those  Christians  who  were  suffering  imprisonment  for  the 
testimony  of  Jesus. 

As  bound  with  tticm]  Feel  for  them  as  you  would  wish 
others  to  feel  foryoii,  were  you  in  their  circumslances  ;  know- 
ing, that  being  in  the  body  you  are  liable  to  the  same  evils  ; 
and  may  be  called  to  suffer  in  tb"  same  way  for  the  same 
cause. 

4.  Marriage  is  honourable  in  a  I]  Let  this  stale  be  highly 
ejsteemed  as  one  of  God's  own  ins  ituting ;  and  as  hichly  cal- 
culated to  profluce  the  best  interef  t'^  of  mankind.  This  may 
have  bf'cn  said  against  the  opin  ?'is  of  the  Essenes,  called 
Therapeuta,  who  held  marriage  I'l  little  repute  :  and  totally 
abstained  from  it  themselves,  as  a  state  of  comparative  imper- 
fection. At  the  same  time  iisho»vs  the  absurdity  of  the  po- 
pislt  tenet,  that  marriage,  in  the  i  lergy.  Is  both  dishonourable 
and  sinful  •  which  is,  in  fact,  in  (  pp.isi'ion  to  the  apostle,  who 
Rays,  marriage  is  honourable  in  /  ll;  and  to  tlie  institution  of 
God,  which  evidently  designed  that  every  male  and  female 
should  be  united  in  this  holy  bor  (>  ;  and  to  nature,  whicli,  in 
every  part  of  the  habitable  worli  ,  has  produced  men  and  wo- 
men in  due  proportion  to  each  other. 

The  bid  undeflled]  Every  imn  cleaving  to  his  own  wife, 
and  every  v.! ife  cleaving  to  her  )wn  husband;  because  God 
will  judge,  i.e.  punish,  a\]  fornnators  and  adulterers. 

Instead  of  Se,  but,    yap,  for,   is   the  reading  of  Al)'.   one 
other,  with  the  Vulgate,  Coptic,  and  one  of  the  Ilala:  it  more  I 
forcitily  ex.presscs  the  reason  o\  the  prohibition  :  Let  the  bed  \ 
be  undefded,FORtBlioreniongnrs  (471  d  adulterers  Gr,d  will  judge,  j 

6.  Lei  your  conversation^    That  is,  the  whole  tenor  of  your  | 
conduct,  Tp.iTTus,  the  manwr  of  your  liO'  or  rather  the  di.'po-  ' 


sition  of  yoiir  hearts  in  reference  lo  all  your  secular  transac- 
tions ;  for  in  this  sense  the  m-iginal  is  used  by  the  best  Greek 
writers. 

Be  without  covetoitsness]  Desire  nothing  more  than  whit 
God  lias  given  you,  and  especially  covet  nothing  which  the 
Divine  Providence  has  given  to  another  man  ;  for,  this  is  the 
very  spirit  of  robbery. 

Co'itent  with  such  things  as  ye  /laite]  ApKoiijievoi  toic 
■napovaiv.  Being  satisfied  with  present  things.  In  one  of 
the  sentences  of  Phonjiides,  we  have  a  sentiment  in  nearly 
the  same  words  as  that  of  the  apostle,  opKctadni  irancovui, 
Kut  aWoTpiuv  arex^irdaf  Be  content  with  present  things, 
and  abstain  from  others.  The  coveti>us  man  is  ever  i-nnnine 
out  into  futurity  with  insatiable  desirc-s  after  secular  good  : 
and  if  this  disposition  he  not  checked,  it  increases  as  the  sub- 
ject of  it  increases  in  years.  Covetousncss  is  the  vice  of  oldt 
age. 

/  will  never  leave  thee,  nor fursakp  thee}  These  words  were, 
in  sum,  spoken  to  Joshua,  ch.  i.  5.  "As  I  was  with  Moses,  so- 
will  I  be  with  thee;  I  zcill  not  fail  thee,  nor  forsake  tliee." 
They  were  spoken  also  by  David  to  Solomon,  1  Chron.  xxviii. 
20.  "  David  said  to  Soloinon  his  son,  Be  strong,  and  of  a  good 
courage,  and  do  it;  fear  not,  nor  be  dismayed,  for  the  Lord 
God,  even  my  God,  will  be  with  thee;  He  will  not  fail  thee, 
nor  forsake  thee."  The  apostle,  in  referring  to  the  same 
proniises,  feels  authorized  to  strengthen  the  expressions,  as 
the  Christian  dispensation  affords  more  consolation  and  confi- 
dence in  matters  of  tills  kind,  than  the  Old  Covenant  did.  The 
words  are  peculiarly  emphatic :  ov  un  crc  nvco,  ovS'  ov  jit)  <rt  cyKa- 
raXiTTd).  Tliere  are  no  less  than^re  negatives  in  this  short 
sentence,  and  these  connected  with  two  verbs  and  one  pro- 
noun twice  repeated.  To  give  a  literal  translation  is  scarcely 
possible:  it  would  lun  in  this  way :—"  No,  I  will  not  leave 
thee  :  nn,  neither  will  I  not,  utterly  forsake  thee."  Those 
who  understand  the  genius  of  the  Greek  language,  and  look 
at  the  manner  in  whicli  these  negatives  are  placed  in  the  sen- 
tence, will  perceive  at  once  how  much  the  meaning  isstrength- 
ed  by  them  ;  and  to  what  an  emphatic  and  energetic  affirma- 
tive they  amount. 

This  jjromise  is  made  to  those  who  are  patiently  bearing 
affliction  or  persecution  for  Christ's  sake  ;  and  may  be  applied 
to  any  faithf^ul  soul  in  affliction,  temptation,  oradversity  of  any 
kind.  Trust  in  the  Lord  with  thy  whole  heart,  and  never 
lean  to  thy  own  understamling  ;  for  He  hath  said,  "  No,  I  will 
never  leave  tliee  ;  not  1 :  I  wilt  never,  never  cast  thee  off." 

6.  So  that  we  may  boldly  suy]  We,  in  such  circumstances, 
while  cleaving  to  the  Lord,  may  confidently  apjily  to  ourselves 
what  God  spake  to  Joshua  and  to  Solomon;  and  what  He 
spake  to  David,  "  Tlie  Lord  is  my  Helper,  1  will  not  fear  what 
man  can  do."     Gcd  is  omnipotent,  man's  power  is  Hmited; 


Wc  muni  nut  be  cayried 

8  Jesus  Christ,  ""the  same  yesterday,  and  to-day,  and  for  ever. 

9  "  Be  not  carried  about  witli  divei-s  and  strange  doctrines. 
For  I J  IS  a  good  tiling  that  tlie  iieart  he  establislied  witti  grace; 
'not  witli  meats,  wliichliave  not  prollted  lliem  tliat  liave  been 
occupied  tlierciii. 

10  f  We  iiavc  an  altar,  whereof  lliey  have  no  riglit  to  eat 
wliicii  serve  the  tabernailn. 

11  For,  t  tlie  bodli^s  of  tiiose  beasts,  whose  blood  is  brmight 
into  Ihe  sanctuary  by  tlie  liigli  priest  for  sin,  are  burned  with- 
out the  camo. 

12  Wlierurore  Jck\is  also,  that  he  might  sanctify  the  proplc 
with  his  own  blood,  "■  suni.'red  witliout  tlie  gate. 

13  Let  us  go  fortli  therefore  unto  him  without  the  camp, 
bearing  •  his  reproach. 

14  '  For  here  have  wc  no  continuing  city,  but  wc  seek  one  to 
come. 

mJnhnflSS.    Ch  l.ia     R«»  l.4.-n  Eph  4.H.&5.S.    Col.i'f, 'i      I.Iohn.4.1  — 

0  Rom  14.17.  Col  i.\S.  I  Tim  4  3-p  1  Cor  9  lite  IO.I3.-q  Exoil  ».  14.  Lev  4  II, 
12.31.fcG.J0  «L 'I  11. &IG  "7.   Nuinb.l^.'.-r  .'ohn  W  17,  IS.   .Acts  7.p?.-s  Cli  11.2(5. 

1  Pel  4  14.-1  .Mir  J  I'l  Phil  3  31.  Ch  II  10,  I'j  &  la.ai.-u  F.iili.fi  20.  I  Pel.!  6  — 
•"  L«v  7.12.  Ps»&i.l4,2).&lB.».31.&  lur.-ii.i.  llii.17.— w  Hos.H.i.— x  Gr.  confess- 
incio.— y  Rom  lil.ia-iaCor.O.IS.  Phil.  1.18    Ch.O.IO. 


CHAPTER  XIII. 


about  with  strange  doctrines. 


howsoever  strong  he  may  be,  he  can  do  nothing  against  the 
Almighty. 

7.  liememhnr  them  ichich  have  the  rule  over  you]  This  clause 
rhouIJ  be  translated,  Jiememlier  your  guides,  riov  rjyovncvwv, 
tcho  have  spoken  unto  you  tlie  doctrine  of  God.  Theonorct's 
note  on  this  verse  is  very  judicious:  "He  intends  tlie  saints 
who  were  dead,  Steplicn  tlie  (irst  martyr,  James  the  brother 
nf  John,  and  James  called  Tlie  Just.  And  there  were  many 
others,  will)  were  taken  otT  by  the  Jewish  ra?e.  'Consider 
these,  (said  he)  and  observing  their  example,  imitate  tlieir 
faith.'"  This  remeinbranco  of  the  dead  saints,  with  admira- 
tion of  their  virtues,  and  a  desire  to  imitate  them,  is,  says  Dr. 
Mackniglit,  tlie  only  worship  which  is  due  to  tliem  from  the 
'iving. 

Coiisideringtheendofihc'ixconTersation^  'S.v  avaBcwpovv- 
Te<  rriv  CKpatjiv  rrj;  afa^uotj>rii,  "the  issue  of  whose  course  of 
life  most  carefully  consider."  They  lived  to  get  good  and  do 
good.  They  were  faithful  to  their  God  and  ills  cause:  they 
s-'uffereJ  persecution  ;  and  for  the  testimony  of  Jesus  died  a  \  io- 
lent  death.  God  never  left  thorn  ;  no.  He  never  forsook  them  ; 
so  that  they  were  happy  in  their  afflictions,  and  glorious  in 
their  d"nth.  Carefully  consider  .this  ;  act  as  they  did  ;  keep 
the  faith,  and  God  will  keep  you. 

8.  Jesus  Christ,  tlie  sarue  yesterday]  In  all  past  times  there 
was  noway  to  the  lioliest  but  through  the  blood  of  Jesus,  either 
-•ictually  shed,  or  significantly  typified.  To-day  lie  is  the  Lamb 
newly  slain,  and  continues  to  appear  in  the  presence  of  God 
for  lis  ;  fur  ever,  to  the  conclusion  of  time,  He  will  bo  Ihe  Way, 
the  Truth,  and  the  Life,  none  coming  to  the  Father  but  through 
Him.  And  throughout  eternity,  ti;  r.ivf  aicjui?,  it  will  appear 
that  all  glorilled  human  spirits  owe  their  salvation  to  His  in- 
Unite  merit.  This  Jcsiis  was  thus  witnessed  of  by  your  guides, 
who  arc  already  departed  to  glory.  Reineiiibcr  H:m  ;  remem- 
ber them  ;  and  take  heed  to  yourselvei. 

9.  Be  not  carried  about]  Mj;  irsptipepinOe,  tie  not  tehirted 
about.  Cut  AUCD.  and  almost  every  other  .MS.  of  importance, 
with  the  Syriac,  Coptic,  Arabic,  Vulgate,  and  sever.il  of  the 
Greek  fallieiv,  have  ^iri  irjpaiJicpzcrOc,  be  not  carried  aipay, 
which  is  undoubtedly  the  true  leadinif;  and  •signifies  here, 
</o  iiu!  apo.ilatize :  pcriiiit  nut  yourselves  to  be  carried  off 
from  Christ  and  His  Doctrine. 

Divers  and  strange  doctrines]  Aicixaii  KoiKi'Kati,  varie- 
gated doctrines;  those  that  bleiukdthe  law  and  Ihe  Gospel ; 
and  brought  in  tlic  l.evilical  sucrilices  and  institutions,  in  order 
to  perfect  the  Christian  system!  Remeniher  the  Old  Cove- 
nant is  abolished  ;  the  A'ffir  alone  is  in  force. 

Strange  Doctrines,  (5(^nxa(s  ftrais,  foreign  ilocti  incs  ;  such 
as  have  no  apostolical  authority  to  recommend  them. 

To  have  tbe  heart  established  uith  grace]  It  is  well  to  have 
(lie  heart,  the  mind,  and  conscience,  fully  satisfied  with  tlie 
truth  and  efficacy  of  the  Gospel ;  for  so  the  word, vn^'f  should 
be  uiiderstoiid  here;  •.vliich  is  put  in  opposition  to Pp'-tfiaciv, 
meats,  signifying  here  the  l.evilical  institutions;  and  espe- 
cially its  sacrifices,  these  being  emphatically  termed  meals, 
because  the  oli'ereis  were  permuted  lo /"ensiupon  them,  after 
the  blood  had  been  poured  out  before  the  Lord. — See  Lev.  vii. 
16.  Pcut.  .\ii.  G,  7. 

Which  have  not  profited  them]  Because  they  neither  took 
away  guilt,  cleanscj  tlie  heart,  nor  gave  power  over  sin. 

10.  We  have  an  altar]  Tlie  altar  is  here  put  for  the  sacri- 
flce  on  the  altar ;  the  Christian  altar  is  the  Christian  !?acrillce, 
which  is  Christ  Jerus,  with  all  the  beiielils  of  His  passion  and 
death.  To  these  privileges  they  had  no  right  who  continued 
fo  ofTer  the  l.evilical  sacrilices,  and  to  trust  in  tlieni  for  remis- 
sion of  sins. 

11.  For  the  bodies  of  those  beasts]  Though  in  making  co- 
venants, and  ill  some  victims  ofTeied  aerording  to  the  law,  the 
flesh  of  the  sacrifice  was  eaten  by  the  oircrers;  yet  the  flesh 
of  the  sin-offering  might  no  man  eat;  when  tlie  blood  was 
sprirrkled  before  llie  holy  place,  to  make  an  atonement  for  their 
souls,  their  skins,  llesh,  entrails,  itc.  were  carried  without  the 
camp,  and  there  entirely  consumed  by  fire  ;  and  this  entire 
consumption,  according  to  the  opinion  of  some,  was  intended 
to  show,  that  sin  was  not  pardoned  by  such  olforings.  For, 
as  eatinp  ihe  other  sacrifices  intimated  they  were  made  par- 
takers  of  the  benefits  I'locured  \iv  those  sacrificr.s  :  lO  not  be 


15  "  By  him  therefore  let  ua  olTer  •  the  sacrifice  of  praise  to 
Ood  continually,  that  is,  ■"  the  fruit  of  our  lips  *  giving  ihanks 
to  his  name. 

IG  ''  But  to  do  good  and  to  communicate,  forget  not :  for  •  with 
such  sacrifices  God  is  well  pleased. 

17  *  Obf^y  them  that  t  have  the  rule  over  yon,  and  submit 
yourselves :  for  °  they  watch  for  your  souls,  as  they  that  must 
give  account,  that  they  may  do  it  with  joy,  and  not  with  grief: 
for  that  is  unprofitable  for  you. 

18  <•  Pray  for  us  :  for  we  trust  we  have  "a  good  conscience, 
in  all  things  willing  to  live  honestly. 

V)  But  1  beseech  you  f  the  rather  to  do  this,  that  I  may  bo 
restored  to  you  Ihe  sooner. 

20  Now  s  the  God  of  peace,  h  that  brought  again  from  tlin 
dead  our  Lord  Jesus,  '  that  great  shepherd  of  the  sheep, 
k  through  the  blood  of  the  everlasting  '  covenant, 

»Phil.3S9.  1  Theis.S  12.  1  Tim  5. 17  Ver.7.-b  Or,  rnidc -c  Eie!<..1.I7.*3J.9, 
7.  Acl>20a;,a3— 4  Kom.15.no  EphS.19.  Col  4  3.  1  Thcss  &.l.r..  2Theu3.l  — 
o.^cts'il.l.&i!4.1(i  2Cor  l.lH-f  Philf:n.'«.-c  Kom  ir..;i3.  I  ThMs.g.ZJ.-h  A«« 
■J:M,aa.  Hom4. 04. 48.11  1  rori!.  14  «:  15  iS  aCor.4  14.  <i«l  I  1.  Col  I?.  It. 
I  These  1.  in.  I  Pei.  I.'>1.— i  I»«,ie.ll.  F.;ek.;t4.:a  &C7.24.  John  lU.ll,  14.  I  P«.a. 
iS  t5.4  — k  Zeeh  y.ll.  Ch  l".a.'.-l  Or,  leaiamem. 

ing  permitted  to  eat  of  the  sin-ofTering,  proved  that  they  hod 
no  benefit  from  it;  and  that  they  must  look  lo  the  (-lirisi, 
whose  sacrifice  it  pointed  out,  that  they  might  receive  that  real 
pardon  of  sin  which  the  shedding  of  His  Blood  could  alons 
procure.  While,  therefore,  Ihoy  continued  ofTering  tliose  sa- 
crifices, and  refused  to  acknowledge  the  Christ,  they  had  nc 
right  to  any  of  the  blessings  procured  by  Him  ;  and  it  la  evi- 
dent they  could  have  no  benefit  from  tlicir  own. 

12.  That  he  might  sanctify  the  people]  That  He  might  con- 
secrate them  lo  God,  and  "make  an  atonement  for  tlieir  sins. 
He  suffered  without  Ihe  gate,  at  Jerusalem  ;  aslhesin-offeriiit; 
was  consumed,  without  Ihe  cainp,  when  the  tabernacle  ubodn 
in  the  wilderness.  Perhaps  all  this  was  typical  of  the  aboli- 
tion of  the  Jewish  sacrifices,  and  the  termination  ofthewholn 
Levitical  system  of  worship.  He  left  the  city,  denounced  its 
final  destruction,  and  abandoned  it  lo  its  fate;  andsuflereU 
without  the  gate  to  bring  the  Gentiles  to  God. 

1.3.  Let  us  go  forth  therefore  unto  him]  Let  us  leave  this 
city  and  system,  devoted  to  destruction,  and  take  refuge  in  Je- 
sus alone;  bearing  His  reproach;  being  willing  to  be  accounted 
the  refuse  of  all  things,  and  the  worst  of  men,  for  His  saUo 
who  bore  the  contradiction  of  sinners  against  Himself,  aiib 
was  put  to  death  as  a  malefactor. 

14.  for  here  have  tee  110  continuing  ci/y.]  Here  is  an  ele- 
gant and  forcible  allusion  to  the  approaching  destruction  ot 
Jerusalem.  Tlie  Jerusalem  that  was  beloic  was  about  to  bn 
burnt  with  fire,  and  rased  to  the  ground :  the  Jerusalem  that 
was  from  above,  was  that  alone  which  could  be  considered  ti» 
be  iirvuvaav,  per7nanent.  Tlic  words  seem  to  say,  "Arise,  and 
depart;  for  this  is  not  your  rest :  it  is  polluted."  Aborrt  seven 
or  eight  years  after  this,  Jerusalem  was  wholly  destroyed. 

15.  By  him,  therefore,  let  us  offer  the  saciifce  of  praise]  H« 
has  now  fulfilled  all  vision  and  prophecy  ;  lias  ollisred  llie  lasc 
bloody  f'acrilice  which  God  will  ever  accept:  and  as  He  is  llnj 
gift  of  God's  love  to  the  world,  let  ns,  through  Him,  ofTev  thu 
sacrifice  of  praise  to  God  continually:  this  being  the  substitulo 
for  all  the  Levitical  sacrifices. 

The  Jews  allowed  that,  in  the  time  of  the  Messiah,  all  s.icri- 
fices,  except  the  sacrifice  of  praise,  should  cease.  To  thi.-j 
maxim  the  apostle  appears  to  allude;  and,-  understood  in  this 
way,  his  words  are  much  more  forcible.  In  Vuyilcro  Kabba, 
sect  9.  fol.  153.  and  Rabbi  Tanchum,  fol.  55.  "Rabbi  Pliineas, 
Rabbi  Levi,  and  Rabbi  Jochanan,  from  the  authority  of  Kabbi 
Menacham  of  Galilee,  said,  In  the  time  of  Ihe  Messiah,  alt  sa- 
Ciifice  shall  cease,  except  the  sacrifice  of  praise."  This  was, 
in'eflect,  quoting  the  authority  of  one  of  their  own  maxims, 
that  7I0IC  was  the  lime  of  the  Messiah  ;  that  Jesus  was  that 
Messiah  ;  that  the  Jewish  sacrificial  system  was  now  abolished  ; 
and  that  no  sacrifice  would  now  be  accepted  with  God,  excejit 
the  sacrifice  of  praise  for  the  gift  of  His  n^on. 

That  is,  the  fruit  of  o\\r  tips]  This  expression  is  probably 
borrowed  from  Hos.  xiv.  2.  in  the  version  of  the  >'epmagini, 
AU/5T0J'  xciXtwi',  which  in  Ihe  Hebrew  text  is  iS'nDsy  O^^D  pa- 
rim  scpatinti,  "  the  heifers  of  our  lips."  This  may  refer  pri- 
marily to  the  sacrifices,  heifers,  calves,  &c.  wliirli  they  nad 
voiced  to  God  ;  so  that  the  calves  of  their  lip.i  were  Ihe  sacri- 
fices which  they  had  promised.  But  how  could  the  Peptuagint 
translate  CIS  parim,  calves,  by  Kapirov,  fruit  1  Very  easily,  it 
they  had  in  their  copy  """if)  perey,  Ihe  mem  being  omitted;  and 
thus  the  word  would  be  literally /luiV,  and  not  rnlres.  This 
reading,  however,  is  not  found  in  any  of  the  MSrS.  liithcrtn 
collated. 

IG.  But  to  do  good,  and  to  communicate]  These  are  cpo- 
tinual  sacrifices  which  (Jod  requires:  and  which  will  spriijg- 
from  a  sense  of  God's  love  in  Christ  Jesus.  Praise  to  God  fpp 
His  un-'peakable  gift ;  and  acts  of  kindness  to  men  for  God'a 
s.ike.  No  reliance,  even  on  the  infinitely  meritorious  ^acriflco 
of  Christ,  can  be  acceptable  in  the  sight  of  God^  if  a  in;in  have 
not  love  and  charity  towards  hi.i  neighbour.  Praise,  prayer, 
and  thanksgiving  lo  God,  with  works  of  charily  and  mercy  to 
man,  are  the  sacrifices  which  every  genuine  follower  of  Christ 
must  offer;  and  lliey  are  the  proofs  that  a  man  belongs  to 
Christ ;  and  he  who  docs  not  bear  thete  fruits,  gives  full  evi- 
dence, whatever  his  creed  may  be,  that  ho  is  no  Christi«n 

17  Obey  them  that  hate  the  ru>e  nverijeu]  Obcyyom  leaders, 

riK  ttyoviuvoii-    He  \b  not  fit  to  rule  who  id  not  cai'able  vi 

403 


The  apostle  exhorts  them  to  HEBREV/S. 

21  ""  Make  you  perfect  in  every  good  work  to  do  his  will, 
"  working  "  in  you  that  whicli  is  well  pleasing  in  his  sight, 
through  Jesus  Christ;  ^  to  whom  be  glory  for  ever  and  ever. 
Amen. 

22  And  I  beseech  you,  brethren,  suffer  the  word  of  exhorta- 
tion ;  for  1 1  have  written  a  letter  unto  you  in  few  words. 

in  2  Tlijss  2. 17.  1  Pel  S.IO.— n  Or,  iloin;.-c.  Phil.2  H  — p  Oal.l.S.  2Tiin.4.18. 


hear  the  word  of  exhortation- 


23  Know  ye  that '  our  brother  Timothy  "  is  set  at  liberty  ; 
with  whom,  if  he  come  shortly,  1  will  see  you. 

24  Salute  all  them  «  that  have  the  rule  over  you,  and  all  the 
saints.    They  of  Italy  salute  you. 

25  "  Grace  be  with  you  all.    Amen. 
1!  Written  to  the  Hebrews  from  Italy  by  Timothy. 

Rev.l.6.-q  1  P«.5.ia.-r  I  Thc3s.3  2.— a  1  Tim.6.12.— t  Ver.7,17.— u  Til.3.15. 


guiding. ^-See  on  ver.  7.  In  the  former  verse  the  apostle  ex- 
horts Hiem  to  remember  those  wlio  had  been  their  leaders,  and 
to  imitate  their  faith  :  in  this  he  exhorts  them  to  obey  tlie 
leaders  they  now  had;  and  to  submit  lo  their  authority  in  all 
matters  of  doctrine  and  discipHne,  on  the  ground  that  they 
watched  for  their  sauls ;  and  should  have  to  srive  an  account 
of  their  conduct  to  God.  If  tliis  conduct  were  improper,  they 
must  give  in  their  report  before  the  great  tribunal  with  grief: 
but  in  it  must  be  given  :  if  holy  and  pure,  they  would  give  it 
in  with  /oy.  It  is  an  awful  consideration  that  many  pastors 
who  had  loved  their  Hocks  as  their  own  souls,  sliould  be  obli- 
(;ed  to  accuse  them  before  God,  for  either  having  rejected  or 
■neglected  the  great  salvation. 

is.  Pray  for  us.]  Even  the  success  of  apostles  depended, 
in  a  certain  way,  on  the  prayers  of  the  church.  Few  Chris- 
tian congregations  feel,  as  they  ought,  that  it  is  their  boundcn 
duty  to  pray  for  tlie  success  of  the  Gosjjel,  both  among  them- 
selves,  and  in  the  world.  The  church  is  weak,  dark,  poor,  and 
imperfect,  because  it  prays  little. 

We  trust  tee  have  a  good  conscience]  We  are  persuaded 
that  we  have  a  conscience  that  not  only  acquits  us  of  all  fraud 
and  sinister  design;  but  assures  us  that  in  simplicity  and  godly 
sincerity  we  have  laboured  to  pi-otuote  the  welfare  of  you  and 
of  all  mankind. 

To  lire  honestly]  Ei/  ttuo-i  koXo);  Qekovrci  avn<rp£<p€(7dai, 
Killing  in  all  tilings-  to  conduct  ourselves  icell ;  to  behave 
with  decency  and  propriety. 

19.  The  rather  to  do  this]  That  is,  pray  for  us ;  that,  being 
enabled  to  complete  the  work  which  God  has  given  us  here 
to  do,  we  may  be  the  sooner  enabled  to  visit  you.  It  is  evi- 
dent from  this,  that  the  people  to  whom  this  epistle  was  writ- 
ten, knew  well  who  was  the  author  of  it:  nor  does  there  ap- 
pear, in  any  place,  any  design  in  the  writer  to  conceal  his 
name  :  and  how  the  epistle  came  to  lack  a  name,  it  is  impossi- 
ble to  say.  I  have  sometimes  thought  that  a  part  of  the  be- 
ginning inight  have  been  lust :  as  it  not  only  begins  without  a 
name,  but  begins  very  abruptly. 

20.  Now  the  God  of  peace]  We  have  often  seen  tliat  peace 
among  the  Hebrews  signifies  prosperity  of  every  kind.  The 
God  of  peace,  is  the  same  as  the  God  of  all  blessedness,  who 
has  at  His  disposal  all  temporal  and  eternal  good  ;  who  loves 
mankind,  and  has  provided  them  a  complete  salvation. 

Brought  again  from  the  dead  our  Lord]  As  our  Lord's 
sacrificial  death  is  considered  as  an  atonement  offered  to  the 
Divine  justice,  God's  acceptance  of  it  as  an  atonement,  is  sig- 
nified by  His  raising  the  human  nature  of  Christ  from  the 
dead  :  and  hence  this  raising  of  Christ  is,  with  the  utmost 
propriety,  attributed  to  God  the  Father,  as  this  proves  His  ac- 
ceptance of  the  sacrificial  ofTering. 

That  great  shepherd  of  the  sheep]  This  is  a  title  of  our 
blessed  Lord,  given  to  Him  by  the  prophets:  so  Isa.  xl.  11. 
He  shall  feed  his  , flock  li/ee  a  shepherd  ;  he  shall  gather  tlie 
lanif/s  icith  his  arms,  and  carry  them  in  his  bosom  ;  and 
ahall  gently  lead  those  which  are  icitk  yonvg.  And,  Ezek. 
x.vxiv.  2.3.  i  will  set  up  one  shepherd  over  them,  and  he  shall 
feed  them;  even  my  servaiil  David,  (i.  e.  the  Beloved,  viz. 
"lesus,)  and  he  shall  feed  them,  and  be  their  shepherd  ;  and, 
Zecli.  xiii.  7.  Awake]  O  sjcord,  against  iny  shepherd — smite 
the  shepherd,  and  the  fock  shall  be  scattered.     In  all  these 

£  laces  the  term  shepherd  is  allowed  to  belong  to  our  blessed 
ord :  and  lie  appropriates  it  to  Himself,  John  x.  by  calling 
Himself  the  good  shepherd,  trho  lays  down  his  life  for  the 
sheep. 

Through  the  blood  of  the  everlasting  covenant]  Some  un- 
derstand this  in  the  following  way  :  that  "God  brought  back 
our  Lord  from  the  dead  on  account  of  His  having  shed  His 
blood  to  procure  the  everlasting  covenant."  Others,  that 
"  tlie  Lord  Jesus  became  the  Great  Shepherd  and  Saviour  of 
the  sheep,  by  shedding  His  blood  to  procure  and  ratify  the 
everlasting  covenant."  The  sense,  however,  will  appear 
much  plainer,  if  we  connect  this  \N'ith  the  following  verse  : — 
"  Now  the  God  of  peace,  who  brought  again  from  the  dead  our 
Lord  Jesus,  that  Great  Shepherd  of  the  sheep;  make  you, 
through  the  blood  of  the  everlasting  covenant,  perfect  in  every 
good  work  to  do  his  will."  The  Christian  system  is  termed 
the  evei lasting  covenant,  to  distinguish  it  from  the  tempora- 
ry covenant  made  with  the  Israelites  at  Mount  Sinai  :  and  to 
.show  that  it  is  the  last  dispensation  of  grace  to  the  world  ; 
and  shall  endure  to  the  end  of  tiiiie. 

21.  Make  you  perfect]  Karaprio-at  ti/.(n;,  put  you  complete- 
ly in  joint.  See  the  note  on  2  Cor.  xiii.  9.,  where.'the  meaning 
of  the  original  word  is  largely  considered.  From  Die  follow- 
ing terms  we  see  what  the  apostle  meant  by  the  perfection 
for  which  he  prays.  They  were  to  do  the  will  of  God  in 
every  good  work,  from  God  working  in  them  that  which  is 
well  pleasing  in  His  sight.  1.  This  necessarily  implies  a  com- 
plete change  in  the  whole  soul  ;  that  God  may  be  well  p'eassd 
with  whatsoever  He  sees  in  it  :  and  this  supposes  its  being 
cleansed  froni  all  sin  ;  fni  God's  sis^'t  cannot  1)C  pleased  with 

401     ■ 


any  thing  that  is  unholy.  2.  This  complete  inward  punly 
is  to  produce  an  outward  conformity  to  God's  will — so  they 
were  to  be  made  perfect  in  every  good  work.  3.  The  per- 
fection within,  and  the  perfection  without,  were  to  be  pro- 
duced by  the  blood  of  the  everlasting  covenant  For,  although 
Gotl  is  love,  yet  it  is  not  consistent  witli  His  justice  or  holiness 
to  communicate  any  good  to  mankind,  but  through  His  Son  ; 
and  through  Him,  as  having  died  for  the  offences  of  the  hu- 
man race. 

Toxchom  be  glory  far  ever]  As  God  does  all  in,  by,  and 
through  Christ  Jesus,  to  Him  be  the  honour  of  His  own  wort 
ascribed  tlirougli  time  and  eternity  !     Amen. 

22.  Suffer  the  word  of  exhortation]  Bear  the  word  or  doc- 
trine of  this  exhortation.  This  seems  to  be  an  epithet  of  this 
whole  epistle  :— and,  as  the  apostle  had  in  it  shown  the  insuf- 
ficiency of  the  Levitica!  system  to  atone  for  sin  and  save  the 
soul  ;  and  liad  proved  tliat  it  was  the  design  of  God  that  it 
should  be  abolished;  and  had  proved  also  that  it  was  nov/ 
abolished,  by  the  coming  of  Christ,  whom  He  had  shown  to  be 
a  greater  priest  than  Aaron — higlier  than  all  llie  angels — the 
only  Son  of  God,  as  to  His  human  nature — and  the  Creator, 
(iovernor,  and  Judge,  of  all ; — and  tliat  their  city  was  shortly 
to  be  destroyed  ;  he  might  suppose  that  they  would  feel  pre- 
judiced against  iiiin,  and  thus  lose  the  benefit  of  His  kind  in 
teiitions  towards  them;  therefore  He  entreats  them  lo  bear 
tlie  exhortation,  which,  notwithstanding  the  great  extent  of 
thesuliject,  he  had  included  in  a  sliort  compass. 

/  have  icritten  a  letter  unto  you  in  few  words]  Perhaps 
it  would  be  better  to  translate  iia  l^paxtow  r.ires'^iya  v/mh,  I 
have  written  to  you  briejiy  ;  as  eins'i.^^ii.v  often  signifies  siui 
ply  to  write  ;  and  this  appears  to  be  its  meaning  here. 

23.  Know  ye  that  our  brother  Timothy]  The  word  ;);jc>i',  0!.fr, 
which  is  suppliedhy  our  translators,  is'very  probably  genuiue, 
as  it  is  found  in  ACD'.,  ten  others,  the  Syriac,  Erpan's  Arabic, 
the  Coptic,  Armenian,  Slavonic,  and  Vulgate. 

Is  set  at  liberty]  ATroXs^v/jtCfov,  is  sent  away ;  for  there  is 
no  evidence  that  Timothy  had  been  imprisoned.  It  is  proba- 
ble that  the  apostle  refers  here  to  his  being  sent  into  Macedo- 
nia, Phil.  ii.  19—24.,  in  order  that  he  might  bring  the  apostle 
an  account  of  the  affairs  of  the  church  in  that  country.  In 
none  of  St.  Paul's  epistles,  written  during  Ids  confinement  in 
Rome,  does  he  give  any  intimation  of  Timothy's  imprison- 
7/ient ;  althougli  it  appears,  from  Phil.  i.  1.  Col.  i.  1.  Pliilem.  1  , 
that  he  was  with  Paul,  during  tl.e  greatest  part  of  the  time. 

With  whom,  if  he  come  shortly,  I  loill  see  you]  There 
fore  Paul  himself,  or  the  writer  of  tliis  epistle,  was  now  at 
liberty,  as  he  had  the  disposal  of  his  person  and  time  in  his 
own  power.  Some  suppose  that  Timothy  did  actually  visit 
Paul  about  this  time;  and  that  both  together  visited  the 
churches  in  Judea. 

24.  Salute  all  them  that  have  the  rule  over  you]  Salute  all 
your  leaders,  or  guides  ;  tovs  riyovjieirovi  vuiov.  See  on  verses 
"7  and  17. 

.4?!^  all  the  saints]  All  the  Christian.^-  ;  for  tliis  is  the  gene- 
ral meaning  of  the  term  in  most  parts  of  St.  Paul's  writings. 
But  a  Christian  was  tlien  a  saint ;  i.  e.  by  profession  a  holy 
person;  and  most  of  the  primitive  Christians  were  actually 
sucli.  But  in  process  of  time  the  term  was  applied  to  all  that 
bore  the  Christian  name  ;  as  elect,  holy  people,  sanctified,  &c. 
were  to  the  nation  of  the  Jews,  when  both  their  i)iety  and  mo- 
rality were  at  a  very  low  ebb. 

I'hey  of  Italy  salute  you]  Therefore  it  is  most  likely  that 
the  writer  of  this  epistle  was  then  in  some  part  of  Italy,  from 
which  he  had  not  as  yet  removed  after  his  being  released  from 
prison.  By  they  of  Italy  probably  the  apostle  means  the  .lews 
there  who  had  embraced  the  Christian  faith.  These  saluta- 
tions show  what  a  brotherly  feeling  existed  in  every  part  o! 
the  Christian  church  :  even  those  who  had  not  seen  each 
other,  yet  loved  one  another,  and  felt  deeply  interested  for 
each  other's  welfare. 

25.  Grace  he  irith  you  alt.]  May  the  Divine  favour  ever  rest 
upon  and  among  you  ;  and  may  you  receive  from  that  Source 
of  all  good,  whatsoever  is  calculated  to  make  you  wise,  holy, 
usefiil,  and  iuippv  !  And  may  you  be  enabled  to  persevere  in 
the  truth  to  the  ciul  of  vonr  lives  !  Amen.  May  it  be  so.— May 
God  seal  the  prayer  by  giving  the  blessing  ! 

The  subscriptions  to  this  epistle  are,  as  in  other  cases,  va- 
rious and  contradictory. 

The  Versions  are  as  follow : 

The  Epistle  to  the  Hehreirs  was  written  from  Roman  Italy, 
and  sent  by  the  hand  of  Timothy. -^)^\-ria6. 

Vui.G.YTE  nothing,  in  the  present  printed  copies. 

It  was  icritten  from  Italy  by  Timothy  :  trith  the  assistance 
of  God,  dispn.^ing  every  thing  right,  the  fourteen  Epistles 
of  the  blessed  Paul  are  completed ;  according  to  the  copy 
from  which  they  hn  ve  been  transcribed.  May  the  Lord  extend 
His  benedictions  to  us.    Amen. — AnAEic. 

The  Epistle  to  thr  Hebrews  is  completed.  The  End  - 
-Tlrmcnc. 


Observations  on  the 


>       CHAPTER  XIII. 


\tord  conscience. 


Wtitten  in  Italy,  and  sent  by  Timothy. — Coptic. 
The  Manuscripts,  and  ancient  editiuns  lakeii  from  M.SS  , 
are  not  more  to  be  relied  on  . — 

To  the   Hebrews,   loritten  J'rum   Rome.— Codux  Alexan- 

ORINtJS. 

The  Epistlen  of  Saint  Paul  the  Apostle  are  fmishfJ.— 
Colophon,  at  the  end  of  this  Episllp  ;  in  one  of  the'first  print 
ed  Bihles ;  und  in  an  ancient  M.--.  of  the  Vulgate  in  rny  own 
collection. 

The  end  of  the  Epi.sl/e  to  the  Hebrews.— Gkeek  Text  of  the 

COMPLUTENSIAN  KdiTION. 

The  Epistle  oj  the  blessed  PatU  to  the  Uebreics  iafinijhed.— 


Latin  Text  o/'ditto 

To  the  Hebretrs. —  The  Epistle  of  Paul  the  Apostle  to  the 
llebrexcs. —  The.  Epistle  to  the  Ifehrewa,  written  J  rom  Italy. — 
From  Athens.— From  Italy  by  Timothy.— Written  in  the  fie- 
brew  tongue,  &c.— Various  MSi?. 

Written  lu  the  Hebrews  front  Italy  by  Timothy. — Common 
Greek  Text. 

That  it  was  neither  written  from  .Athens,  nor  in  tlic  Hebrew 
rongiie,  is  more  than  probable ;  and  that  it  was  not  sent  by 
Timothy,  is  evident  from  chap.  xiii.  vcr.  20.  For  the  aiitlioi', 
time,  place,  air^l  people  to  wliom  sent,  see  the  Introduction. 

I.  On  the  term  "conscience,"  as  frequently  occurring  hi  this 
•"pistle,  I  beg  leave  to  make  a  few  observations. 

Conscience  is  defined  by  some  to  be  "that  judgment  which 
the  rational  soul  passes  on  ail  her  actions;"  and  is  said  to  be 
.1  faculty  of  the  soul  itself,  and  consequently  natural  to  it. 
Others  state,  that  it  is  a  ray  of  Divine  light.  Milton  calls  it 
"  God's  umpire ;"  and  Di".  Young  calls  it  a  "  god  in  man."  To 
me  it  seems  to  be  no  other  than  a  faculty  capable  of  receiving 
light  and  conviction  from  the  Sipirit  of  God :  and  answers 
the  end,  in  spiritual  matters,  to  the  soul,  tliat  the  eye  does  to 
the  bixly  in  the  process  of  vision.  Tlic  eye  is  not  light  in  it- 
self; nor  is  it  capable  of  discerning  any  object,  but  by  tlic  iu- 
Ktrumentality  of  solar  or  artificial  light  :  bur  if  >!as  organs 
properly  adapted  lo  llie  reccplion  of  the  rays  of  liglit,  and  the 
various  images  of  the  objects  which  tliey  exhibit.  When  //ie.9e 
.'u-e  present  to  au  eye,  (ihc  organs  of  which  are  perfect,)  then 
there  is  a  discernment  of  those  objects  whicli  are  within  the 
sphere  of  vision:  but  whrn  the  light  is  abseni,  there  is  no 
perception  of  llie  shape,  dimensions,  size,  or  colour,  of  any 
oliject,  howsoever  entire  or  perfect  the  optic  nerve  and  the 
di/Terent  humours  may  be. 

In  the  same  lu.inner,  (comparing  spiritual  things  with  natu- 
ral,) the  Spirit  of  God  enlightens  that  eye  of  tlic  soul  which 
we  call  co//sd"CH(?c  ;  it  penetrates  it  with  its  elTulgence  ;  and 
(speaking  as  liiMoan  language  will  permit  on  the  subject)  it 
hiis  powers  properly  adiipted' to  the  reception  of  the  t-'pirit's 
<  uianation.=,  wliich,'  when  received,  exhibit  a  real  view  of  tlie 
j'tuation,  state,  &c.  of  the  soirl,  as  it  stands  in  reference  to 
<Jod  and  eternity.  Tims,  the  f-'criplure  says,  "The  i-^pirit  it- 
s.'lf  bears  witness  with  our  spirit,"  &c.  i.  e.  it  shines  into  the 
r..iiscience,  and  reflects  throughout  the  soul  a  conviction  (pro- 
portioned to  the  degree  of  light  communicated)  o{ condemna- 
tion, or  acqniltnnce,  according  to  the  end  of  its  coming. 

The  late  .Mr.  J.  Wesley's  definition  of  conscience,  taken  in 
a  CAns/ian  sense,  is  nearly  the  same  with  the  above:  "It 
is,"  says  he,  "\\m\.  faculty  of  the  soni,  wtiicli,  by  the  assist- 
ance of  Ihc  grace  ufGnil,  sees  at  one  and  the  same  time,  1. 
Our  own  leinpei-s  and  lives;  lite  real  nature  and  quality  of 
nor  thoughts,  word.s,  and  actions.  2.  Tl;e  ru/c  whereby  we 
nre  to  be  directed.  And,  3.  The  agreement  or  disagreement 
ilicrewitli.  To  express  this  a  little  more  largely,  conscience 
iiniilies.^r*/,  the_/Qci///y  a  man  has  of  knowing  himself ;  of 
discerning,  both  in  general  and  in  particular,  his  tempers, 
words,  thoughts,  and  actions  :  but  this  is  not  possible  for  him 
to  do,  without  the  assistance  of  the  Spirit  of  God.  Otherwise, 
self-love,  and  indeed  every  other  irregular  passion,  would  dis- 
guise, and  wholly  conceal'  him  from  himself,  it  implies,  se- 
condly, a  knowledge  of  the  rule,  whereby  he  is  to  be  directed 
in  every  particular,  which  is  no  other  than  the  written  word 
f)f  God.  Conscience  implies,  thirdly,  a  knowledge,  that  all 
his  thoughts,  and  words,  and  actions,  are  conforniohle  to  that 
rule.  In  nil  these  offiees  of  conscience,  the  unctinn  of  the 
Holy  One  is  indispensably  needful.  Without  this,  neither 
could  we  clearly  discern  our  lives  and  tempers  ;  nor  could  we 
judge  of  the  rule  whereby  wo  are  to  walk  ;  nor  of  our  con- 
formity or  disconformily  to  it.  A  ^ood  conscience  is  a  Divine 
consciousness  of  walking'in  all  things,  according  to  the  writ- 
ten word  of  God.  Itseem.s,  indeed,  that  there  can  be  no  con- 
science that  has  not  a  regard  to  God.  I  doubt  whether  the 
words  right  and  wrong,  according  to  the  Christian  system,  do 
not  imply,  in  the  very  idea  of  them,  agreement  and  disagree- 
ment to  the  will  anil  word  of  God.  And  if  so,  there  is  no 
such  thing  as  conscience  in  a  Christian,  if  we  Icaxc  God  out 
of  the  question." — Sermon  on  Conscience,  page  332. 

^'ome  of  the  Greek  fathers  seem  to  consider  it  as  nii  especial 
gift  of  God;  a  principle  implanted  irnmediatelv  by  Himself 
!^o  Chrysostom,  on  Psa.  vii.  speaking  of  conscience,  saye,  i'v- 
ciKrtv  yap  £;-(,  koi  Ttapn  rov  (Jou  rifiiv  vapa  Ttfv  ap\r)v  cvrcOcv. 
It  is  a  natural  thing,  but  is  planted  in  vs  by  our  God  from 
our  birth.  In  his  homily  on  Isa.  vi.  2.  he  explains  himself 
more  particularly  :  Oemv  yap  cri.  Km  rrapa  ftnv  toij  r,iiCTcpai( 
tvtdpviicvoy  xpvxaif.  It  in  a  Dirine  principle,  and  is  by  God 
implanted  in  our  souls.  It  is  allowed  on  all  hands  that  it  is  a 
rrcorderaiid  judge  of  human  artion.=,  wliich  cannot  be  cor- 


rupted, or  be  induced  to  bear  a  false  testimony.  Kvery  sense 
of  the  body,  and  every  faculty  of  the  mind,  inay  tie  weaken- 
ed, obstructed,  or  impaired,  but  conscience— all  otiier  powers 
may  be  deceived,  or  imposed  on,  but  conscience.  "  No  man," 
says  Chrysostom,  "  can  flee  from  the  judgment  of  his  own 
conscience,  whicli  cannot  be  shunned.  U  cannot  be  corrupt- 
cd— it  cannot  be  terrified — it  cannot  be  llatterod  or  bribed— 
nor  can  its  testimony  be  obscured  by  any  lapse  of  lime.' 
Epist.  ail  niymp.  This  slnmgly  argues  its  Divine  nature  ; 
and,  ir/i//«  the  >'pirit  of  (lod  strives  Willi  man,  conscience  has 
its  full  influence,  and  is  ever  alert  in  the  performance  of  its 
ofllce.  Cicero,  in  his  oration  for  .Milo,  describ<us  the  power  of 
conscience  v.ell,  in  a  few  words  -.—Magna  est  ris  conscien- 
tirr.  in  utramqne partem,  ut  neque  limeant  qui  nihil  comvti- 
serin t,  et  prenam  semper  ante  oculos  versai  i  piitent  qui  pec- 
carinl.  "Great  is  the  power  of  conscience  in  both  cases  : 
the*  fear  nothing,  who  know  they  have  committed  no  evil  ; 
on  the  contrary,  they  who  have  sinned  live  in  continual  drcnd 
of  punishment"  One  of  our  p(«ls  has  said,  "  'Tis  conscience 
that  makes  cowards  of  ns  all."  And  were  we  sure  that  he 
had  been  a  scholar,  we  might  have  supposed  that  he  had  bor- 
rowed the  thought  from  .Menander. 

O  cwiropoip  avTM  re,  kuv  ij  OpitaVTaroi, 
H  cvvr.aii  avrov  IciXorarov  cipai  iroiei. 
If  a  man  be  conscious  of  any  crime,  although  he  were  tl;e 

most  undaunted  of  mankind. 
His  conscience  makes  liirn  the  most  timid  of  mortal.i. 

Apnd  Slobd'um,  Serm.  xxiv.  p.  192 
Conscience  is  sometimes  said  \o\ie  go'id,  had,  tender,  seared, 
&c.—good,  if  it  acquit  or  approve  ;  bad,  if  it  condemn  or  dis- 
approve ;  tender,  if  it  be  alarmed  at  the  least  approach  of 
evil,  and  severe  in  .scrutinizing  the  actions  of  the  mind  or  bo 
dy  ;  and  seared,  if  it  feel  little  alarm,  &c..  on  the  eommisaion 
of  guilt,  liul  these  epilhelr,  can  scarcely  belong  to  it  if  the 
common  definition  of  it  be  admitted  ;  for,  how  can  it  be  said 
there  is  a  "tender  light,"  a  "dark  or  hardened  light,  bad 
C;od,"  &c.  &c.  But,  on  the  other  definition,  these  terms  are 
easily  understood,  and  are  exceedingly  proper,  e.  g.  "  a  good 
conscience''  is  one  to  which  the  J-'pirit  of  God  has  bronghl  in- 
telligriice  of  the  pardon  of  all  the  sins  of  the  soul,  and  its  re- 
crmciliiitinn  to  God  through  the  blood  of  Christ ;  and  this  good 
conscience  retained,  implies  God's  continued  approbation  of 
such  a  pei-son's  conduct;  see  Acts  xxiii.  1.  1  Tim.  i.  5,  19.  and 
here,  IlVb.  xiii.  18.  "  A  bud,  or  evil,  conscience,"  supposes  a 
charge  of  guilt  brought  against  the  soul  by  the  Holy  Spirit, 
for  the  breach  of  the  Divine  law.*:;  and  which  He'  iiiake.<i 
known  to  it  by  conscience,  as  a  vtedium  of  conveying  His 
own  light  lo  the  mind  ;  see  Heb.  x.  22.  ITiin.  iv. '2.  Tit.  i. 
.').  "  .\  tcu'ler  conscience,"  implies  one  fully  irradiated  by  the 
light  of  the  Holy  Ghost,  whicli  enables  the  soul  to  view  tlie 
good  as  good,  and  Ihc  evil  as  criV,  in  every  important  respect ; 
which  li-ads  it  toabominatelhelatter,  and  cleave  to  the  former: 
and,  if  at  any  time  it  act  in  the  smallest  mensurc  opposite  to 
these  views,  it  is  severe  in  its  reprehensions,  and  bitter  in  its 
regrets.  "  A  darkened  or  hardened  conscience,"  means  one 
that  has  little  or  none  of  this  Divine  light  ;  con.sequently,  the 
soul  feels  little  or  no  self-reprehensisn  for  act's  of  transgres- 
sion, but  runs  on  in  sin,  and  is  not  aware  of  the  destruction 
that  awaits  it ;  heedless  of  counsels,  and  regardless  of  reproof. 
This  state  of  the  soul  i-'t  Paul  calls  by  the  name  of  a  "seared 
conscience,"  or  one  cauterized  by  repeated  applications  of 
sin.  and  n  sistings  of  the  Holy  Ghost ;  so  that,  being  grieved 
and  ciueiiched.  He  has  withdrawn  His  light  and  influence 
from  it. 

The  word  conscience  itself  ascertains  the  above  explication 
with  its  deductions,  being  compounded  of  ccv,  together,  or 
trith,  and  scio,  Xoknow,  because  it  knows,  or  convinces,  by  or 
togelhtr  with  the  Spirit  of  God.  The  Greek  word  ax}vct6r)ati, 
which  is  the  only  word  used  for  coh.9ci'c?i re,  throiieh  the  whole 
New  Testament,  has  the  vei7  same  meaning,  being  compound- 
ed of  Bvv,  together,  or  with,  and  ctio;  to  know.  This  is  llie 
same  as  cvvciiUs,  which  is  the  word  generally  used  among  ec- 
clesiaslii-nl  writers. 

From  the  above  view  of  the  subject,  I  think  we  arc  warrant- 
ed in  drawing  the  following  inferences  : — 

1.  All  men  have  what  is  called  conscience;  and  conscience 
plainly  supposes  the  Light  or  J^pirit  of  God.  2.  The  .-Spirit  of 
God  is  given  to  enlighten,  convince,  strengthen,  and  bring 
men  back  to  God.  3.  Therefore,  all  men  maybe  saved  who 
attend  to,  and  coincide  with,  the  lights  and  convictions  coin- 
inunicated  ;  for  the  God  of  the  Christians  does  not  give  men 
His  .'Spirit  to  enlighten,  &c.  merely  lo  leave  them  without  ex- 
cuse ;  but  that  it  may  direct,  strengthen,  and  lead  Ihein  to 
Himself,  that  they  may  be  finally  saved.  1.  That  this  Spirit 
comes  from  the  grace  of  God  is'  demonstrable  from  hence — 
It  is  a  "good  and  perfect  cift,"  and  .'-t.  James  savs,  all  such 
come  from  the  Father  of  lights.  Again,  it  cannot  'be  merited, 
for  as  it  implies  the  in/lucnce  of  the  Holy  Spirit,  it  must  be  of 
an  infinite  value,  yet  it  is  civen  ;  that  then,  which  is  not  me- 
rited, and  yet  is  given,  must  be  of  grace ;  not  ineffectual 
gract;  there  is  no  such  principle  in  tVic  Godhead. 

Thus  it  appears  all  men  are  partakers  of  the  grace  of  God, 
for  all  acknowledge  that  conscience  is  common  to  n// ;  and 
this  is  but  a  recipient  faculty,  and  necessarilv  implies  the  Ppi- 
rit  of  grace,  given  by  .lesnis  ("hrist  ;  not  thai  the  world  might 
be  iherrby  condemned,  but  that  it  might  lie  saved.  Neverthe- 
less mulfitudf.-,  who  are  partakers  of  this  heavenly  gift,  sin 
JOj 


Preface. 

ngainst  it,  lose  it,  and  perish  everlastingly,  not  through  tlie 
deficiency  of  the  gift,  but  through  tlie  abase  of  it.  I  conclude, 
that  conscience  is  not  a  power  of  the  soul,  acting  by  or  of  it- 
self;  but  a  recipient  faculfi/,  in  which  that  true  light  tfial 
lighteneth  every  vian  that  cometh  into  tlte  world  has  its  espe- 
cinl  operation. 

2.  In  this  chapter  the  apostle  inculcates  the  duty  of  hospita- 
lity, particularly  in  respect  to  entertaining  strangers ;  i.  e. 
}»„.,-ons  of  wlioni  we  know  nothing;  but  that  they  are  now  in 
a  state  of  distress,  and  require  the  necessaries  of  life.  t?omc, 
says  the  apostle,  have  entertained  angels  without  knowing 
them  :  and  some,  we  may  say,  have  enl'Ttained  great  men, 
kings  aiid  emperors,  without  knowing  them.  By  exercising 
this  virtue,  many  have  gained;  few  have  ever  lost. 

God,  in  many  parts  of  his  own  word,  is  represented  as  the 
stranger's  friend  ;  and  there  is  scarcely  a  duty  in  life  which 
He  inculcates  on  stronger  terms  than  that  of  hospitality  lo 
strangers,     The  heathen   liighly  applauded  this  virtue  ;  and 
among  them  the  person  of  a  stranger  was  sacred,  and  suppos- 
ed to  be  under  the  particular  protection  of  Jove.  Homer  gives 
the  sentiment  in  all  its  beauty,  when  he  puts  the  following 
words  into  the  piouth  of  Eumaju.s,  when  lie  addressed  Ulys- 
ses, who  appeared  a  forlorn  stranger,  and  being  kindly  receiv- 
ed by  liim,  implored  in  liis  behalf  a  Divine  blessing". — 
Zeus  roL  S^iiri,  Hcivf,  kui  aOavaroi  Qeoi  aWoi 
Orn  itaXis-'  tO^Xfif,  on  fa  7rpo0/)(ov  vttsSc^o. 
To"  i'  ananf.ipuiicvo';  TTpo(rc(pr]s,  Ev^aic  av/ScjTa' 
s^civ'  ov  )i'>i  Oe/Jiis  £r'  I'vc'  £1  KaKioin  atdcv  t\Ooi. 
^ttuov  aTijtriiyaf  Trp.ii  yap  Aioi  naiv  o.iravTti 
'SJivot  TC,  TTTioxoi-  TV  &oaii  6'  oXiyr]  re  (piXri  re 
Viyvcrat  rj/ierspr;.  Odyss.  lib.  xiv.  V.  5^. 

My  gentle  host,  JovB  grant  thee,  and  the  gods 
All  grant  thee,  for  this  deed  thy  best  desire  ! 
To  whom  the  herd  Eumseus  thus  replied  : — 
My  guest,  it  were  unjust  to  Jreat  with  scorn 
The  stranger,  thn\igh  a  poorer  should  arrive 
Than  even  thou  ;  for  all  tlie  poor  that  are, 
And  all  the  s/ra/igers,  are  the  care  of  Jove. 
J.itlle,  and  with  good  will,  is  all  that  lies 
Witliin  my  scope. —  CowpEn. 

The  ffcriptures,  whicli  more  particularly  recommend  this 
duly,  are  the  fullovving  : — T/e  doth  execute  the  judgment  of 
thefallierless  and  tridow,  and.  luveth  the  stranger  in  giving 
him  food  and  raiment.  Love  ye,  therefore,  the  stranger  ; 
for  ye  xrere  strangers  in  the  land  of  Egypt,  Deut.  x.  18,  19. 
I  was  a  stranger,  and  ye  took  vte  in.  Come,  ye  blessed  of 
my  father,  Ma.it.  xxv.  .35.  Given  to  ho.ipitalily,  Rom.  xii.  li. 
Neglect  not  to  entertain  strangers,  Heb.  xiii.  2. 

"  Tlie  entertaining  of  imknown  strangers,"  says  Dr.  Owen, 
"  which  was  so  great  a  virtue  in  ancient  times,  is  almost  dri- 
ven out  of  the  world  by  the  wickedness  of  it.  The  false  prac- 
tices of  some,  with  wicked  designs,  under  the  habit  and  pre- 
tence of  stranger."!  on  ilie  one  hand,  and  pretences  for  soidid 
covetousness  on  the  other,  have  banished  it  from  the  earth. 
And  there  are  enougli  who  are  called  Christians,  who  never 
once  thought  it  to  be  their  duty  "  But  it  is  vain  to  inculcate 
the  duty,  where  the  spirit  of  it  is  not  found  :  and  we  shall  ne- 
ver find  the  spirit  of  it  in  any  heart,  where  the  love  of  God 
and  man  doe;s  uot  rule. 


JAMES. Pi'fjfdfC. 

Benevolent  wishes  of  Be  ye  warmed,  and  Be  ye  clothed, 
are  frequent  enough :  these  cost  nothing ;  and,  therefore,  can 
be  readdy  used  by  llie  most  parsimonious.  But  to  draw  out 
a  man's  soul  lo  tlie  hungiy ;  to  draw  out  his  warmest  affec- 
tions wliilehe  is  drawing  out,  in  order  lo  divide  with  tlie  des- 
titute, the  contents  of  his  [lurse,  belongs  to  the  man  of  genu- 
ine feeling;  and  this  can  scarcely  be  expected,  where  tlie 
compassionate  mind  that  was  in  Christ  does  not  rule.  One 
bountif\il  meal  to  the  poor,  may  often  be  a  preventative  of 
death  :  for,  there  are  times  in  which  a  man  may  be  brought 
so  low  for  want  of  proper  nourishment,  lliat,  if  he  get  not  a 
timely  supply,  after-help  comes  in  vain  ;  nature  being  too  far 
exluuLsted  ever  to  recover  itself,  though  the  vital  spark  may 
linger  long.  One  wliolesome  meal,  in  time,  may  be  the  mean's 
of  enabling  nature  to  contend,  succe.ssfully,  with  after  priva- 
tions; and  he  who  has  allbrded  (his  meal  to  the  destitute,  has 
saved  a  life.  "  But  most  who  go  about  seeking  relief,  are  idle 
persons  and  impostors;  and  it  would  be  sinful  to  relieve 
then)."  When  you  linoa-  tlie  applicant  to  be  such,  then  re- 
fuse his  suit :  but,  if  you  have  nothing  but  suspicion,  which 
suspicion  generally  arises  from  an  uncharitable  and  unfeelinjj 
heart,  then  beware  how  you  indulge  it.  If,  through  such  sus- 
picion a  [nan  should  lose  his  life,  God  will  require  his  blood 
at  your  hand. 

Reader,  permit  me  to  relate  an  anecdote  which  I  have  heard 
from  that  most  eminent  man  of  Ood,  the  Reverend  John  Wei- 
ley :  it  may  put  thee  in  mind  to  entertain  s^7-OH^fr,'!'.- — "At 
Epworth,  in  Lincoliisliire,  where  (says  he)  I  was  born,  a  poor 
Wiiman  came  to  a  house  in  the  market-place,  and  begged  a 
morsel  of  bread,  saying,  lam  very  hungry.  The  master  of 
tlie  house  called  her  a  lazy  jade,  and  bade  her  begone.  Shn 
went  forward,  called  at  another  house,  and  asked  for  a  little 
small-beer,  saying,  1  am  very  thirs/y.  Here  she  was  refused, 
and  told  lo  go  to  the  workhouse.  8he  struggled  on  to  a  Ihirii 
door,  and  hegged  a  little  water,  saying,  I  am  faint.  Tlie  own- 
er drove  her  away,  saying.  He  would  encourage  no  common 
beggars.  It  was  winter;  and  the  snow  lay  upon  the  ground 
Tlie  boys,  seeing  a  poor  ragged  creature  driven  away  from 
door  to  door,  began  to  tlirnw  suow-balls  at  her.  She  went  lo 
a  little  distanre,  sat  down  on  the  ground,  lifted  up  )ier  eyes  tp 
heaven,  reclined  on  the  earth,  and  expired  !"  Here  was  a 
stranger  :  had  the  first  to  whom  she  applied  relieved  her  with 
a  morsel  of  bread,  he  would  have  saved  her  life,  and  not  been 
guilty  of  blood.  As  the  case  stood,  the  woman  was  murder- 
ed ;  and  those  three  householders  will  stand  arraigned  at  the 
bar  of  God  for  her  death.  Reader,  fear  to  send  any  person 
empty  away.  If  you  know  him  lo  be  an  impostor,  why,  then, 
give  iiiin  iiothing.  But  if  you  only  suspect  it,  let  not  your 
suspicion  be  the  rule  of  your  conduct:  give  something,  Imw- 
ever  little;  because  that  little  may  be  sufficient  to  preserve 
him,  if  in  real  want,  from  present  deatli.  If  you  know  him 
not  to  be  a  knave,  to  you  he  may  be  an  angel.  God  may  have 
sent  him  to  exercise  your  charity,  and  try  your  faith.  It  can 
never  be  a  matter  of  regret  to  yon  that  you  gave  an  alms  for 
God's  sake,  though  you  should  afterward  find  that  the  person 
lo  whom  you  gave  it  was  both  a  hypocrite  and  impostor.  Belter 
lo  be  imposed  on  by  ninety-nine  hypocrites  out  uf  an  hundred 
applicants,  than  send  one,  like  the  poor  Epwortlt.  woman, 
empty  away. 


PREFACE  TO 
THE  GENERAL  EPISTLE  OF  JAMES 


There  have  been  more  doubts,  and  more  diversity  of  opi- 
nion, concerning  the  fiu<//or  of  this  epistle,  and  the  time  in 
which  it  was  written,  than  about  most  other  parts  of  the  New 
Testament.  To  enter  at  large  into  a  discussion  of  the  opi- 
nions of  ancient  and  modem  writers  on  this  subject,  would 
tend  but  little  to  the  establisliin'ent  of  truth,  or  to  the  edifica- 
tion of  the  reader.  Lardner,  Wichaelis,  and  Macknight,  liave 
enteied  considerably  into  the  controversy,  relative  lo  tlie  au- 
thor, the  tiniC,  and  the  canonical  authority,  of  this  book  ;  and 
to  them,  the  reader  who  wishes  to  see  the  dilflculties  with 
which  the  subject  is  pressed,  may  have  recourse. 

This  epistle,  (with  those  of  Piter,  John,  and  Jude,)  is  termed 
catholic,  KadoXiKti,  from  Kara,  tlirough,  and  oXoj,  the  whole; 
for  the  application  of  which  term  fErumenius,  in  cap.  i.  Ja- 
cob!, gives  the  following  reason  :  Ka6uX(/cai  XcyovTat  avra(, 
oivntii  cyKVKXior  ov  ■)  ap  nipo^ptapcvi'tg  cBvei  rvi  r]  KoXei,  aXXa 
KadoXuv  ro(?  irirc'S-  "These  epistles  are  called  catholic, 
nniversal,  or  f(rc?//«r,  because  they  were  not  written  to  one 
iiatmii  or  city,  but  to  believers  every  tcherc." 

Vet  as  these  epistles  had  some  difficulty  at  first  to  get  into 
general  circulation,  but  at  last  were  every  where  received  ;  it 
in  more  likely  that  they  obtained  the  term  catholic  from  the 
circumstance  of  their  being  at  last  jtwi'reAsaHj/ acknowledged 
«s  canonical;  no  that  the  word  catholic  is  to  be  understood 
here  in  the  same  sense  aa  canonical. 

ir/iotlie  writer  of  ihe  epl.^tle  in  question  was,  is  diOlcult  to 

fay  :  all  that  we  know  certainly,  is  from  his  own  words,  that 

ln»  nauie  was  James,  and  that   lie  was  a  servant  of  C-od,  and 

*ii  llit  Lord  Jcsiu.     'J'wo  pt  rsons  of  thiF  name  aie  mentioned 

•iOG 


in  the  New  Testament;  James  the  son  of  Zebedee,  called  also 
James  the  elder;  and  .lames  rov  ptKpov,  the  less  or  the  little 
one,  called  the  son  of  Alpheus,  and  brother  of  our  Lord  :  but 
whether  one  of  tliese,  or,  if  one  of  them,  which,  or  whether 
one  of  the  same  name,  diflcrenl  from  both,  are  points  that 
cannot  be  satisfactorily  determined.  Michaelis,  who  has  ex- 
amined the  subject  Willi  his  usual  ability,  leaves  the  matter 
ill  doubt ;  but  leans  lo  the  opinion  that  James  the  son  of'  Ze- 
bedee was  the  author,  and  tliat  tliis  epistle  was  written  before 
any  of  those  in  Ihe  New  Testament.  Other  great  authorities 
ascribe  it  to  James,  called  tlie  brother  of  our  Lord,  who  was 
president,  or  bishop,  of  Ihe  church  in  Jerusalem.  Even  al- 
lowirtg  this  opinion  to  be  correct,  it  is  nol  agreed  in  what 
sense  .lames  is  called  our  Lord's  brother,  there  being  four  or 
/fre  ditTerent  opinions  concerning  tlie  meaning  of  tliis  term. 
Erom  Matt.  xiii.  55,  56.  we  learn  that  there  were  four  persons 
cjilled  brethren  of  our  Lord  ;  "  Is  not  this  the  carpenter's  son  t 
Is  not  his  inotlier  called  Mary  1  And  his  brethren  James,  and 
Jcses,  and  Simon,  and  Judas?  And  Ids  sisters,  are  they  not 
all  with  usy"  Now,  it  is  generally  allowed,  that  the  Janic* 
here,  is  the  author  of  this  epistle;  and  the  Jude  or  Judas, 
mentioned  with  him,  the  author  of  that  which  stands  last  in 
this  collection.  But  with  respect  lo  the  meaning  of  Ihe  term 
brother,  as  here  used,  it  will  be  necessary  to  slate  the  opinions 
of  learned  men  : — 

1.  It  is  supposed  that  tlicso  were  children  of  Joseph,  by  a  for- 
mer marriage  :  this  is  a  very  ancient  opir  ion  :  as  there  is  n<v 
thing  improbable  in  the  siijiposilion  1  hat  Joseph  was  a  ic/rfoif#r 
when  he  married  the  b!(T?rd  Virgin. 


'Preface. 


James. 


Preface. 


2.  They  are  supposed  lo  have  been  cliilJren  of  Josoph  ami 
his  wife  Mary  ;  all  born  after  the  birlli  of  our  I/ord.  This  ia 
an  opinion  extremely  probable  :  see  some  reasons  for  it  in  the 
note  on  Matt.  xiii.  5G.  see  aUo  on  Matt.  i.  io. 

3.  That  they  were  called  our  Lord's  hretkre.n,  because  chil- 
dren of  Joseph  by  the  wife  of  one  of  his  brothers,  who  had 
died  childless,  and  whose  w.dow  Jeseph  took,  accordinj  to 
the  Mosaic  law,  to  raise  np  seed  to  his  deceased  brother. 
This  is  very  unlikely,  because,  in  this  case,  it  would  have 
been  only  requisite  for  Josepli  to  have  had  one  male  by 
his  brother's  wife;  but  here  wc  AnA  four,  besides  several 
sisters. 

4.  Thai  Clcopas,  called  also  Alphcus,  married  a  sister  of  the 
blessed  Virgin,  called  also  Mary,  by  whom  he  had  the  above 
issue;  and  that  these  were  called  brethren  of  our  Lord,  from 
the  common  custom  among  tlie  Hebrews,  to  term  all  the  more 
immediately  cognate  branches  of  the  same  family,  brothers' 
and  sisters'  children,  i.  c.  couslns-gcrman,  hrethran.  These, 
therefore,  being  aunt's  children  of  our  Lord,  are,  according 
lo  this  usage,  calJed  His  bi'clhren.  The  first  and  second  of 
these  opinions  appear  to  me  the  most  probable  ;  though  most 
tnodcra  writers  arc  of  the  latter  opinion. 

That,  of  the  two  James's,  James  the  less  was  the  author  of 
this  epistle.  Dr.  Macknight  thinks,  following  Lardner  and 
others,  is  incontestable  :  I  shall  q\iote  his  abridgment  of 
I-ardner's  arguments;  but  tlie  point  in  question  is  not,  in  my 
opinion,  made  out  by  any  of  tliese  writers. 

"  In  tlie  catalogue  of  the  apostles,  Matt,  x,  2.  Mark  iii.  16. 
Luke  vi.  M.  Acts  i.  13.  we  find  two  persons  of  the  name  of 
.lames  ;  the  first  was  the  son  of  Zei)cd-ee^  Matt.  x.  2.  the  second 
in  all  tlie  catalogues  is  called  the  son  of  Alphcus:  one  of  these 
apostles  is  called.  Gal.  i.  19.  Tlie  Lord's  brother.  Wherefore, 
iis  there  were  only  Ivcelve  apostles,  and  as  James  the  son  of 
Zebedee,  so  far  as  we  know,  was  iu  no  respect  related  to  our 
Lord,  the  apostle,  called  James  the  Lord's  brother,  must  have 
been  Jamts  the  son  of  Atpheus,  called  also  Jujiics  the  less  or 
younger,  whose  relation  lo  Christ  will  appear  by  comparing 
Slark  XV.  40.  with  John  ix.  25.  In  the  former  passage,  Mar/c, 
speaking  of  the  women  who  were  present  at  the  crucifixion, 
says,  'Tiiere  were  al.so  women  lookitig  on  afar  ofT,  among 
whom  were  Mary  Magdalen,  and  Mary  the  mother  of  James 
tlic  less,  and  of  Joses  and  Salome.'  In  the  litter  passage, 
John,  speaking  of  the  same  women,  says,  'There  stood  by  the 
i-ross  of  Jesus,  his  motlier,  and  his  mother's  sister,  Mary,  the 
wife  ofCleophas,  and  Mary  iNIagdaleii  ;  wherefore,  our  Lord's 
mother's  sister,  Mary  the  wife  of  Cleophas,  mentioned  by 
John,  is,  in  all  probability,  the  person  whom  JNIark  ca.\\&l\lary 
the  mother  of  James  the  less,  and  of  Joses  ;  consequently, 
\\er  fons  Jaines  and  Josc<:,  were  our  Lord's  cousins-german 
by  his  mother.  And  as  the  Hebrews  called  all  near  relations 
brethren,  it  is  more  than  probable  that  James  the  son  of  Al- 
phens.who  was  our  Lord's  cousiu-german,  is  James  the  Lord's 
brother,  mentioned  Gal.  i.  19.  Three  circumstances  conlirm 
this  opinion  :— 1.  James  and  Joses,  the  sons  of  Mary,  our 
Lord's  mother's  si-^ter,  are  expressly  called  the  Inethren  of 
Jesus,  .Matt.  xiii.  oo.  Mark  vi.  3.  2.  James,  the  son  of  onr 
Ixjrd's  mother's  sister,  being  distinguished  from  another 
James,  by  the  appellation  of  'I'he  Less,  Mark  xv.  40.  there 
is  good  reason  to  suppose  that  he  is  the  James  whom  Mark,  in 
Ills  catalogue,  distinguishes  from  James  lite  son  of  Zebedee, 
by  the  appellation  of  tlie  son  of  Alpheus.  It  is  true,  Mary, 
the  mother  of  James  and  of  Joses,  is  called  tlie  tvife  of  Cleo- 
phas, John  xix.  25.  But  Cleophas  and  Alpheus  are  the  same 
name,  ditterenily  pronounced  ;  the  one  according  to  the  Me- 
lirew,and  the  otlier  according  to  theGreek  orthography.  3.  Of 
the  persons  callrd  the  brethren  of  Jesus,  Matt.  xiii.  59.  there 
are  three  mentioned  in  the  catalogue  as  Apostles;  James,  and 
Simon,  and  Judas.  They,  I  suppo.'fe,  are  tlie  brethren  of  the 
Lord,  who  are  said,  as  apostles,  to  have  had  a  right  to  lead 
about  a  sister  or  a  wife,  &.C.  1  Cor.  ix.  5.  Jciom  likewise 
thought  James,  the  Lord's  brother,  was  so  called  because  he 
was  the  son  of  Mary,  our  Lord's  mother's  sister;  Art.  Jacobus. 
Lardner,  Canon.  Vol.  IU.  p.  &!.  says — 'Jeroin  seems  to  have 
been  the  frst  who  said  onr  Lord's  brethren  were  the  sons  of 
His  mother's  sister;  and.  that  this  opinion  was  at  length  em- 
braced hy  .iugustiyip.  and  has  prevailed  very  much  of  late, 
being  the  opinion  of  the  Jiomanists  in  general ;  and  of  Light- 
foot,  Witsins,  Lampe,  and  many  of  the  Protestants.  On  the 
other  hand  Origen,  Epiphanius,  and  other  ancient  writers, 
both  Greeks  and  Latins,  were  of  opinion  that  James,  the 
Lord's  brother,  was  not  the  son  of  the  virgin's  sister,  but  of 
Joseph,  our  Lord's  reptitcd  father,  by  a  former  ic'fe,  who 
died  before  he  espotised  the  virgin.  Of  the  same  opinion  were 
Vossitis,  Basnage,  and  Cave,  among  the  Protestants,  and  Va- 
lesius  among  the  Romanists.  Kpiphanius  and  Theophylact 
•opposed,  that  Joseph's  first  wife  was  tlie  widow  of  Alpheus, 
who  being  Joseph's  brother,  Joscpli  married  her,  to  raise  up 
seed  to  him,  ami  therefore  .Tame.=,  the  is.^ue  of  that  marriage, 
was  fitly  called  the  son  of  Alpheus,  and  brother  of  our  Lord. 
liut  these  supnositions  might  liave  been  spared,  if  the  ancients 
and  modems  liad  recollected,  that  near  relations  were  called 
brethren  by  the  Hebrews;  and  that  Alpheus  and  Cleophas 
are  the  saiiie  names,  diflerently  written.  James  the  less,  the 
e.jn  of  Alpheus,  being  not  only  the  Lord's  near  relation,  but 
an  apostle,  whom,  as  is  generally  supposed,  He  honoured  in  a 
particular  manner,  by  appearing  to  him  alone,  after  His  re- 
surrection, !  Cor.  xv"7.     These  circumstances,  together  with 


his  own  personal  merit,  rendered  him  of  such  note  among  tho 
apostles,  tluit  they  appointed  him  to  reside  at  Jerusalem,  and 
to  superintend  the  church  there.'  This  appointment,  Lardner 
says,  was  made  soon  after  the  martyrdom  of  Stephen  ;  and,  in 
support  of  this  opinion,  observes,  '  tliat  Peter  always  speaks 
first,  as  president  among  tlie  apostles,  until  alter  the  choice  of 
tlie  seven  deacons.  Every  thing  said  of  St.  James,  after  that, 
implies  his  presiding  in  the  church  at  Jerusalem.'  Canon 
Vol.  in.  pag.  2S.  For  example  ;  when  the  apostles  and  ildcr.s 
at  Jerusalem  came  together  to  consider  whether  it  was  need- 
ful to  circumcise  the  Gentiles,  after  there  had  been  much 
disputing,  Peter  spake,  .\i;ts  xv.  7.  then  Barnabas  and  Paul, 
ver.  12.  And  when  they  had  ended,  Jauu-s  summed  up  iho 
whole,  and  proposed  the  terms  on  which  the  Gentiles  were  In 
he  received  into  the  church,  vcr.  19,  20,  21.  to  which  the 
wliole  assembly  agreed,  and  wrote  letters  to  the  Gentile.-, 
conformably  to  the  opinion  of  Juines,  ver.  22 — 29.  From  this 
it  is  inferred,  that  .lames  presided  iu  the  council  of  Jcrusaleni, 
because  he  was  president  of  the  cliurch  in  that  city. 

"  Chrysostoiri,  iu  his  Homily  on  Acts  xv.  says — '  James  was 
bishop  of  .Icrusalem,  and  therefore  spake  last.'  In  the  timn 
of  this  council,  Paul  communicated  the  Gospel  which  h>'. 
preached  among  the  Gentiles,  to  three  of  the  npustUs,  whom 
he  calls  pillars  ;  and  tells  us,  that  when  they  perceived  the 
inspiration  and  miiaculous  powers  which  he  possessed,  they 
gave  him  the  r4ght  hand  of  fellowship,  mentioning  James  first. 
Gal.  ii.  9.  '  And  knowing  the  grace  that  was  bestowed  on  me. 
James,  Cephas,  and  John,  who  were  pillar.':,  gave  to  trie  and 
Barnabas  tlie  right  hand  of  I'ellowship.'  This  implie--',  tlial 
Janus,  whom,  in  the  first  chapter,  he  had  called  '  the  Lord'.-* 
brother,'  was  not  only  an  aposlle,  but  the  presiding  apostle  in 
tlio  church  at  Jerusalem.  In  the  same  chapter,  Paul,  giving 
an  account  of  what  happened  after  the  council,  says,  ver.  II. 
'  When  Peter  was  come  to  Antioch,  before  that  certain  camo 
from  James,  he  did  eat  with  the  (.'entiles;  but  when  they 
were  come  he  witlidrew,  and  separated  hiir.self  from  them 
who  were  of  the  cinimicision.'  This  shows  that  James  re- 
sided at  Jerusalem,  and  presided  In  the  church  there,  and  was 
greatly  respected  by  the  Jewish  believers.  The  samecircum- 
slaiice  ;-.ppears  from  Acts  xxi.  \7.  where,  giving  an  account 
of  Paul's  journey  to  Jerusalein,  with  the  collections  from  tlm 
s.iints  in  Judea,  Luke  says,  ver.  18.  'Paul  went  in  with  us  to 
James,  and  all  the  elders  were  present.'  Farther,  the  respect 
in  which  James  was  held  by  the  apostles,  appears  from  two 
facts  recorded  by  Luke;  the'first  is,  wiien  Paul  came  to  Jeru- 
salem, three  years  after  his  conversion,  Barnab;is  took  l.iu', 
and  brought  him  to  Peter  and  Janics,  as  the  chief  apostles. — 
Compare  Acts  xix.  27.  with  Gal.  i.  9.  The  second  fact  is,  after 
Peter  was  miraculously  delivered  out  of  prison,  about  tho 
time  of  the  pass-over,  in  tie  year-34,  '  became  to  the  house  ol 
Mary— where  many  were  gatiiered  together  praying,  Acts  xii. 
12.  and  when  he  had  declared  to  them  how  the  Lord  had 
brought  him  out  of  th;-  prison,  he  said.  Go  show  these  things 
to  James  and  to  the  brethren,'  ver.  17.  These  particulai-s  an- 
mentioned  by  Lardner,  and  before  him  by  Whitby  and  Cave, 
to  show  tliat  James,  the  Lord's  brother,  was  really  an  apostli, 
in  the  stri.t  acceptation  of  the  word  ;  couseipiently,  that  Euse- 
bius  was  mistaken  when  he  placed  him  among  liie  sijventy 
disi;iples,  E.  H.  lib.  vii.  c.  12. 

"  I'hat  the  Epistle  of  James  was  early  esteen^ed  an  inspired 
writing,  is  evident  from  the  following  fact: — that  while  the, 
second  Epistle  of  Peter,  the  second  and  third  of  John,  tho 
Epistle  of  Jude,  and  the  Revelation,  are  omitted  in  the  first 
Syriac  translation  of  the  New  Testament,  (the  Peshito,)  which 
was  made  in  the  beginning  of  the  second  century  for  the  nen 
of  the  converted  Jews  ;  the  Epistle  of  James  has  found  a  place, 
in  it  equally  with  the  books  which  were  never  called  in  ques- 
tion. This  is  an  argument  of  gieat  weight:  for  certainly  lliu 
Jewish  believers,  to  whom  that  epistle  was  addressed  and  de- 
livered, were  much  belter  judges  of  its  authenticity,  than  tUe 
converted  Gentiles,  to  whom  it  was  not  sent  :  and  who,  per- 
haps, had  no  opportunity  of  being  acquainted  with  it,  till  long 
after  it  was  written.  Wherefore,  its  being  received  by  the 
Jewish  believers,  is  an  undeniable  proof  that  they  knew  it  to 
he  written  by  .Fames  the  apostle;  whereas,  the  ignorance  ot 
the  Gentile  believers  concerning  this  epistle,  is  not  even  n 
jireBumption  against  its  authenticity. 

"That  the  converted  Gentiles  had  little  knowledge  of  the 
Epistle  of  .lames  in  the  first  ages,  may  have  been  owing  lo  va- 
rious causes  :  such  as,  that  it  was  addressed  to  the  Jews,  and 
tliat  the  matters  contained  in  it  were  personal  to  the  Jews. 
For,  on  these  accounts  the  Jewish  believers  may  have  thought 
it  not  necessary  to  communicate  it  to  the  Gentiles.  And  when 
itwMsmade  known  tothem,  they  may  have  scrupled  to  receive 
it  as  an  inspired  writing,  for  the  following  reasons:—!.  Tho 
Writer  d<H's  not,  in  the  inscription,  take  the  title  of  an  apostle, 
but  calls  himself  simply,  '  .lames,  a  servant  of  God,  and  of  tho 
Ix)rd  Jesus  Christ.'  2'.  Many  of  the  ancients,  by  calling  the 
writer  of  this  epistle,  James  the  just,  have  rendered  his  apos- 
tleship  doubtful.  3.  .\s  they  have  done,  likcAvise,  by  speak- 
ing o|  him  commonly  as  Bishop  of  Jerusalem,  and  not  as  ati 
apostle  of  Chris'.  It  is  little  wonder,  therefore,  that  this  epis- 
tle was  not  received  gcnz-rally  by  the  converted  Gentiles ;  con- 
sequently, that  it  was  not  often  quoted  by  them  in  their  wri- 
tings. But,  afterward,  when  it  was  considered  that  this  epistle 
was,  from  the  beginning,  received  by  the  Jewish  believerp, 
and  tlvut  it  was  ir-.uiblated  into  the  Svriac  langiu'Re  for  their 

407 


Hti  addre.fscs  the  dispersed  JA?iIES. 

use ;  and  that  Paul,  though  an  apnstle,  sometiines  contcnteJ 
himself  v/ith  the  appellation  of '  a  servant  of  Christ,'  Pliilip.  i.  1. 
Pliilem.  ver.  1.  and  sometimes  took  no  appellation  but  his  own 
name,  1  Thess.  i.  1.  2Thess.  i.  1.  and  that  the  apostle  John  did 
not,  in  any  of  his  epistles,  call  himself  an  opoi^lle,  the  title  which 
the  author  of  the  Epistle  of  James  had  to  be  an  apostle,  was 
no  longer  doubted  ;  hut  he  was  generally  acknowledged  to  be 
James  the  son  of  Alpheus  and  the  Lord's  brother ;  and  his 
ppistle,  after  an'accurate  examination,  was  received  as  an  in- 
spired writing.  So  Bslius  tells  us,  who  alTirms,  that  after  the 
fourth  centurij,  no  church,  nor  ecclesiastical  writer,  is  found, 
\v\\o  ever  doubted  of  the  authority  of  this  epistle  ;  but,  on  the 
contrary,  all  the  catalogues  of  the  books  of  F^cripture  publish- 
ed, whether  by  general  or  provincial  councils',  or  by  Roman 
bishops,  or  other  orthodox  waiters,  since  the  fourth  century, 
constantly  number  it  among  the  canonical  Scriptures. 

"  VVith  respect  to  what  is  remarked  by  Eusebius,  that  tlierc 
are  not  many  ancient  writers  who  have  quoted  the  Epistle  of 
James ;  learned  men  have  observed,  that  Clement  oi  Rome  has 
quoted  it  four  several  times  ;  and  so  does  Ignatius  in  his  ge- 
nuine Epistle  to  theEphesians,  sect.  10,  12,  17,  30.  and  Origen, 
in  his  thirteenth  Homily  on  Genesis,  sect.  5.  That  it  was  not 
more  generally  quoted  by  the  ancient-s,  besides  the  things  al- 
ready mentioned,  may  have  been  owing  to  the  following  rea- 
sons :— 1.  Being  written  to  the  whole  Jewish  nation,  to  cor- 
rect the  errors  and  vices  which  prevailed  among  them,  the 
Oentiles  may  have  tliought  themselves  little  concerned  witli 
it,  and  may  have  been  at  no  pains  to  procure  copies  of  it;  by 
v/hich  means  it  was  not  so  generally  known  among  them  as 
some  other  books  of  Scripture.  2.  The  seeming  opposition  of 
the  doctrine  of  this  epistle  to  the  doctrine  of  Paul,  concerning 
justification  by  faith,  rrAthontthe  works  of  the  law,  may  have 
occasioned  it  to  be  less  regarded  by  the  most  ancient  writers ; 
just  as  it  was  Lr.  later  times,  on  the  same  account,  rejected  by 
Lnther,  who,  to  show  his  contempt  of  it,  called  it  (epistoia 
atrciminea)  a  straw;/,  or  chaffy,  epistle. 

"To  conclude,  the  authority  of  the  Epistle  of  James,  as  an 
inspired  writing,  is  abundantly  established,  in  Mill's  opinion, 
by  tlie  ap<istles  Paul  and  Peter,  who  have  in  their  writings 
many  sentiments  and  expressions  similar  to  those  contained 
in  this  epistle  ;  for  example, 


of  the  ticeltc  trihes. 


\  Pet.  i.  1.  Who  hath  begot- 
ten us  again  to  a  living  hope 
through  the  resurrection  of 
Jesus  Christ. 

Rom.  v.  3.  Knowing  that  af- 
fliction worketli  out  patience, 
and  patience  experience. 

Rom.  ii.  13.  That  the  hear- 
ers of  the  law  are  not  just  be- 
fore fiod,  but  the  doers  of  the 
law  shall  be  justified. 

Rom.  vii.  23.  I  see  another 
l.tw  in  my  members,  warring 
iigainst  the  law  of  my  mind. 

1  Pet.  ii.  11.  Lust  which  war 
against  the  soul. 

1  Pet.  v.  S.  Your  adversary 
the  devil  ;  9.  wliom  resist, 
steadfast  in  thte  faith. 

1  Pet.  v.  6.  lie  humbled  under 
the  mighiy  hand  of  God,  that 
he  may  exalt  you. 


James  i.  18.  Having  willed  it, 
he  hath  begotten  ns  by  the 
word. 

James  i.  3.  Knowing  that  the 
proving  of  your  faith  worketh 
otit  patience. 

James  i.  22.  And  be  ye  doers 
of  the  law,  and  not  heai-ers 
only,  deceiving  yourselves  by 
false  reasoning. 

James  iv.  1.  Come  they  not 
hence,  even  from  your  lusts, 
which  war  in  your  members. 


James  iv.  7.  Resist  the  devil, 
and  he  will  flee  from  you. 

James  iv.  10.  Be  humbled  in 
the  presence  of  God,  and  he 
will  lift  you  up. 


Rom.  xiv.  4.  Who  art  thou  that  James  iy.  12.  Thou,  who  art 
condemnest  another  man's  thouthat  condemnestanuther  I 
household  servant  ? 

1  Pet.  iv.  8.  Love  covereth  a  James  v.  20.  Will  cover  a 
multitude  of  sins.  multitude  of  sins." 

See  Macknighl's  Preface. 

That  James  the  less  may  have  been  our  Lord's  cousin-gcr- 
man,  or  even  o>u-  Lord's  brother  bv  a  former  wife  of  Joseph, 
or  even  by  the  Virgin,  is  perfectly  possible ;  and  that  he  was 
an  apostle,  and  an  eminent  man  among  both  Jews  and  Chris- 
tians, may  be  readily  credited  ;  and  that  he  was  author  of  this 
epistle,  is  also  possible :— but  I  must  still  assert,  that  we  have 
neither  decisive  nor  satisfactory  evidence  on  this  subject;  and 
that  it  is  argiiing  in  a  circle,  to  deduce  the  evidence  of  its  au- 
thenticity from  the  apostleship  of  James  the  less ;  because  this 
person  is  not  proved  to  be  its  author.  The  chief  and  proper 
evidence  of  its  being  canonical,  must  be  taken  from  the  fact, 
that  it  was  universally  received  by  the  church  of  Christ ;  ami 
without  scruple,  incorporated  with  those  writings,  which 
were,  on  all  hands,  al!ov,-ed  to  have  been  given  by  the  inspira- 
tion of  God. 

Before  I  conclude,  I  shall  mention  the  opinion  of  Michaebs 
relative  to  the  author  of  this  epistle. 

"  All  things  considered,"  says  he,  "  I  see  no  ground  for  the 
assertion,  that  James  the  son  of  Zebedee  was  not  the  author  ot 
this  epistle.  One  circiunstance  affords,  at  ieast,  a  presumptive 
argument  in  favour  of  the  opinion,  that  it  was  really  written  by 
the  elder  J:mies,  and  at  a  time  wiien  the  Gospel  had  not  been 
propagated  among  the  Gentiles  :  namely,  that  it  contains  no 
exliortations  to  harmony  between  the  Jewish  and  Gentile  con- 
veits;  which,  after  the  time  that  the  Gentiles  were  admitted 
into  tlie  church,  became  absolutely  necessary.  Had  it  been 
written  after  the  apostolic  covmcil  of  Jerusalem,  mentioned 
Acts  V.  and  by  the  younger  James,  we  might  have  expected 
that,  at  least,  some  allusion  would  be  made  in  it  to  the  decree 
of  tliat  council,  which  was  propounded  by  the  younger  James 
in  favour  of  tjje  Gentile  converts  ;  and  that  the  epistle  would 
contain  an  admonition  to  the  Jewish  converts,  to  consider  the 
(;eiitile  converts  as  their  brethren."  Introduction  to  the  New 
Testament. 

The  epistle  itself  is  entirely  different  in  its  complexion  from 
all  tliose  in  the  Sacred  Canon  ;  the  style  and  manner  are  more 
that  of  a  JewisJi  prophet,  than  a  Christian  apostle.  It  scarcely 
touches  on  any  subject  purely  Christian.  Our  blessed  Lord  is 
only  mentioned  twice  in  it,"Cli2p.  i.  1.  <v  ii.  1.  but  it  has  no- 
thing of  His  miracles  or  teaching:  of  His  death  or  resurrection  ; 
nor  of  any  redemption  by  him.  It  begins  without  any  apos- 
tolical  salutation  ;  and  ends  without  any  apostolical  benedic- 
tion. In  short,  had  it  not  been  for  the  two  slight  notices  o: 
our  blessed  Lord,  we  had  not  known  that  it  was  the  work  ol 
any  Christian  writer.  It  may  be  considered  a  sort  of  connect- 
ing link  between  Judaism  and  Christianity,  as  tlie  ministry  ot 
John  Baptist  was  between  the  Old  Covenant  and  tlie  New- 
There  is  neither  plan  nor  arrangement  in  it;  but  it  contains 
many  invaluable  lessons,  which  no  serious  person  can  read 
without  profit. 

James  the  less  was  martyred  at  Jerusalem  about  A.  D.  62; 
and  the  epistle  is  supposed  to  have  been  written  a  short  time 
before  his  death.  Though  I  believe  it  to  be  the  work  of  an 
unknown  author,  not  long  after  the  ascension  of  our  Lord,  1 
shall  follow  the  usual  Chronology,  and  date  it  in  the  year  61  : 
not  because  I  think  that  to  be  the  true  date,  but  because  it  is 
what  is  generally  adopted, 


THE  GENERAL  EPISTLE  OF  JAMES. 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 


CHAPTER   I. 

Ue  addresses  the  dispersed  of  the  twelve  tribes,  1.  Shows  that  they  should  rejoice  under  the  cross,  because  of  the  spiritual 
good  which  they  7nay  derive  from  it:  especicMy  in  the  increase  and  perfecting  of  their  patience,  2 — 4.  They  are  exhorted 
to  ask  wisdom  of  God,  icho  gives  liberally  to  all,  .5.  But  they  77iust  ask  in  faith,  and  not  irith  a  doubting  mind,  G — 8. 
Directions  to  the  rich  and  the  poor,  9 — 11.  The  blessedness  of  the  man  that  endures  trials,  12.  How  men  are  tempted  and 
draicn  away  froin  God,  13 — 1.5.  G'od  is  the  father  oflight.^,'and  all  good  proceeds  from  Him,  16 — 18.  Cautions  against 
hasty  words,  'and  wrong  tempers,  19 — 21.  We  should  lie  doers  of  the  icord,  and  not  hearers  merely,  lest  we  resemble  those 
who,  beholding  their  natural  face  in  a  glass,  when  it  is  removed,  forget  what  maimer  of  persons  they  irere,  22—24.  We 
should  look  into  the  perfect  law  of  liberty,  and  conti^iue  therein,  25.  "The  nature  and  properties  of  pure  religion,  26,  27. 
[A.  M.  cir.  4065.  A.  L*.  cir.  61.  An.  Olymp.  cir.  CCX.  1.  A.  U.  C.  oir.  814.] 
IT  AMES,  "ha  servant  of  God  and  of  the  Lord  Jesus  Christ,      2  My  brethren,  "  count  it  all  joy  f  when  ye  fall  into  divers 

*9  "  to  the  twelve  tribes  J  which  are  scattered  abroad,  greeting,    teinptations ; 

:i.T,;h7Xi      AciaS.^  &6  n.ScS  1,4,&!2  17.&W.13.     Cial.  1  19  &  J.3.     .luJc  I 


NOTES. — Verse  1.  Jaines,  a  servant  of  God]  For  an  ac- 
count of  this  person,  or  rather  for  the  conjectures  concerning 
him,  sec  the  Preface.  He  neither  calls  liimself  an  apostle, 
nor  does  he  say  that  he  was  the  brother  of  Christ,  nor  bishop 
ofJerusalem.-'whcthPi-  he  was  James  the  elder,  son  of  Xebe- 
dee,  or  James  the  less,  called  our  Lord's  brother,  or  some  other 
person  of  the  same  name,  we  know  not.  The  assertions  of 
writers  concerning  these  points  are  worthy  of  no  regard.  Tlie 
i-Vmrch  h.is  always  received  him  as  an  apostle  of  Clirist. 
408 


To  the  twelve  tribes — scattered  abroad]  To  the  Jews, 
whether  converted  to  Christianity  or  not,  who  lived  out  of  Ju- 
dea,  and  sojourned  among  the  Gentiles,  for  the  purpose  of  trade 
or  commerce.  At  this  time  there  were  Jews  partly  travellings 
p3.n\y  sojou!"!iing,  and  Y'^vDy  resident,  in  most  parts  of  the 
civilized  world;  particularly  in  Asia,  Greece,  Egypt,  and  Italy. 
I  see  no  reason  for  restricting  it  to  Jewish  believers  only;  i' 
was  sent  to  all  whom  it  tTiigbt  concern,  but  particularly  to 
tliosc  who  had  received  the  I'aith  of  our  Lord  Jesus  Christ; 


CHAPTER  I. 


XVe  must  pray  infa'Uh. 

3  *  Knowing  this,  that  the  trying  of  your  failh  worketh  pa- 
tience. 

4  But  let  patience  liave  her  perfect  work,  that  ye  may  be  per- 
fect and  entire,  wanting  nothing. 

5  hlf  any  of  you  lack  wisdom,  i  Ic".  liirn  ask  of  God,  that  giveth 
to  all  men  liberally,  and  upbraideth  not ;  and  k  it  shall  be 
given  him. 

6  •  But  let  him  ask  in  faith,  nothing;  wavering.  For  he  Ihat 
wavereth  is  like  a  wave  of  the  sea  driven  with  the  wind  and 
tossed. 


much  less  mupt  we  confine  it  to  those  who  were  scattered 
abroad  at  the  persecution  raised  concerning  Stephen,  Acts  viii. 
I,  &c.  ix.  19,  &c.  That  the  twelve  tribes  were  in  actual  exist- 
ence when  James  wrote  this  epistle.  Dr.  Macknight  thinks 
evident,  from  the  following  facts:—"  1.  Notwithstanding  t'yrus 
allowed  all  the  .lews  in  his  dominions  to  return  to  their  own 
land,  m:inv  of  them  did  not  return.  This  happened  agreeably 
to  God's  purpose,  in  pcrmitling  them  to  be  carried  captive  in- 
to Assyria  and  Babylonia  ;  for  I.'e  intended  to  make  himself 
known  among  tlie  heathens,  by  means  of  the  knowledge  of 
His  being  and  perfections,  which  the  Jews,  in  their  disper- 
sion, would  conimunicaie  to  them.  This  also  was  the  reason 
that  God  determined  tliat  the  ten  tribes  should  never  return 
to  their  own  land,  IIos.  i.  6.  viii.  8.  ix.  3,  15 — 17.  2.  That,  com- 
paratively speaking,  few  of  tlie  twekve  tribes  returned  in  con- 
sequence of  Cyrus's  decree,  but  continued  to  live  among  the 
Gentiles,  ap])ears  from  this,  tliat  in  the  days  of  Ahasueru.s, 
one  of  tlie  successors  of  Cyrus,  who  reigned  from  India  to 
Ethiopia,  over  a  liundred  aiid  twenty-seven  provinces,  Esther 
iii.  8.  J'/'e  Jetcs  trerc  dispersed  among  the  people  in  all  the 
provinces  of  his'  Inngdom,  and  their  lairs  utre  divers  from 
the  laws  of  all  other  people,  and  tliey  did  not  Keep  the  king's 
fnics ;  so  that,  by  adhering  to  their  own  usages,  they  kept 
themselves  distinct  from  all  the  nations  among  whom  they  li\'- 
r-d.  3.  On  the  day  of  Pentecost,  which  happened  next  after 
our  Lord's  ascension,  Acts  ii.  5,  9.  There  icere  dwelling  at 
Jerttsalem  Jeirs,  devout  men,  out  of  every  nation  under 
heaven;  Parthians,  AUdev,  and  Elamiles,  &c.  !?o  numer- 
ous were  the  Jews,  and  so  widely  dispnrsed  through  all  the 
I'ount/ies  of  the  world.  4.  Wlicn  Paul  travelled  througli  Asia 
and  Europe,  he  found  the  Jews  so  numerous  that,  in  all  the 
noted  cities  of  the  Gentiles,  they  had  synagogues  in  which 
tlipy  a.ssemhlrd  for  the  worship  of  God,  and  were  joined  by 
irinltitudts  of  proselytes  from  among  the  heathens,  to  whom 
likewise  he  prciiched  tlie  Gospel.  5.  The  same  apostle,  in  his 
Bpeech  to  King  Agrippa,  afflrnied  that  the  twelve  tribes  were 
then  ctistin?.  and  that  they  served  God  day  and  night,  in  ex- 
pectation of  tlie  promise  made  to  the  fathers,  Acts  xxvi.  6.  6. 
Josephus.  Ant.  i.  14.  cap.  Yi,  tells  iis,  that  one  region  could  not 
contain  the  Jews,  but  they  dwelled  in  most  of  the  flourishing 
rities  of  Asia  and  Europe,  in  tlie  islands  and  continent,  not 
rruich  less  in  number  tlian  the  heathen  inliabitants.  From  all 
Ibis  it  is  evident  that  tlie  Jews  of  the  dispci-sion  were  more 
numerous  than  even  the  Jews  in  Jiulca:  and  tliat  James  very 
properlv  inscrilied  this  letter  to  the  twelve  tribes  tcliich  were 
in  the  dispersion,  seeing  the  twelve  tribes  really  existed  then, 
and  do  still  exist,  although  not  distinguished  by  separate  ha- 
bitations, as  they  were  anciently  in  their  own  land." 

Greeting]  Xaipcti',  health ;  a  mere  expression  of  benevo- 
lence ;  a  wish  for  tlreir  prosperity  ;  a  common  form  of  salu- 
tation ;  see  Actsxv.  23.  xxiii.  26.  2  John  ver.  11. 

2.  Count  it  all  joy]  The  word  T:c.ipac)ir>f,  which  we  trans- 
late temptation,  signifies  affliction,  persecution,  or  trial  of  any 
Itilia  :  and  in  this  sense  it  is  used  here,  not  intending  diabolic 
suggestion,  or  what  is  generally  understood  by  the  word 
temptation. 

3.  The  trying  of  your  failJi]  Trials  put  religion,  and  all 
•he  graces  of  which  it  is  composed,  to  proof:  the  man  tliat 
stands  \n  such  trials,  give^  proof  that  his  religion  is  sound  : 
and  the  evidence  afforded  to  his  own  mind,  induces  him  to 
take  courage,  bear  patiently  and  persevere. 

4.  Let  patience  have  her  perfect  wor/c]  That  is,  continue 
faithful,  and  your  patience  will"  bo  croi^nrti  with  its  full  re- 
ward ;  for  in  this  sense  is  cO]  or,  wliich  we  translate  wori;  to 
be  understood.  It  is  any  enect  produced  by  a  cause,  as  inte- 
rest from  money;  fruit,  from  tillage ;  gain,  from  labour  :  a 
reward  for  services  performed  :  llic  perfect  xcork  is  the  full 
reward. — See  many  examples  in  Kypke. 

That  ye  may  be  perfect  end  entire]  TfXciof,  fully  in- 
structed in  every  part  of  the  doctrine  of  God;  and  in  his 
whole  will  concerning  you  :  hXoKXnpoi,  having  all  your  parts, 
members,  and  portions:  that  ye  may  have  every  grace  which 
constitutes  the  mind  that  was  in  Christ :  so  th.-it  your  know- 
ledge and  holine.ss  may  be  complete,  and  bear  a  proper  pro- 
portion to  each  other.  These  expressions,  in  their  present 
application,  are  by  some  thougiit  to  be  borrowed  from  the 
Grecian  games ;  the  man  was  rrXriof,  perfect,  who  in  any  of 
the  athletic  exercises  had  got  tlie  victory;  he  was  oAovAiipjc, 
^entire,  having  every  thing  complete,  who  had  the  victory  in 
*the  pentathlon,  in  each  of  the  ftve  exercises.  Of  this  use  of 
the  last  term,  I  do  not  recollect  an  example;  and  therefore 
think  the  expressions  are  borrowed  from  the  sacrifices  under 
the  law.  A  victim  was  rcAciof,  perfect,  that  was  perfectly 
sound,  having  no  disease;  it  was  bXliKXnp'i.  entire,  if  it  hail 
ell  its  members,  having  nothing  reduhdar.t,  nothing  defi- 
Vot,.  VI.  3  F 


ullhout  a  wavering  mind. 


7  For,  let  not  tliat  man  think  that  he  shal.'  receive  any  thing 
of  the  I^rd. 

8  ""  A  double-minded  man  is  unstable  in  all  his  ways. 

9  Let  the  brother  of  low  degree  "  rejoice  in  that  he  is  exalted  : 

10  But  the  rich,  in  that  he  is  made  low  :  because  "  as  the 
flower  of  the  grass  he  shall  pass  away. 

11  For  the  sun  is  no  sooner  risen  with  a  burning  heat,  but  it 
withereth  the  grass,  and  the  flower  thereof  falleth,  and  the 
grace  of  the  fashion  of  it  perisheth  :  so  also  shall  the  rich  man 
fade  away  in  his  ways. 

1  Murk  11  04.  1  Tim.5.8-mCti.4  S.-n  Or,  fflnry  — o.Inb  H.2.  Psv!!?  5.&  90  5 
6  fc  HG  ll.fc  llVt  15.  Isa.4ilf;.   j  Cor. 7.31.  Ch  )  H.    IPtt.lSl.  lJohn2.ir. 

cient.  Be,  then,  to  the  Lord,  wliat  He  required  His  sacrifices 
to  be  ;  let  your  whole  heart,  your  body,  soul,  and  spirit,  be 
sanctified  to  the  Ixjrd  of  Hosts,  that  He  may  fill  you  with  all 
His  fulness. 

5.  If  any  of  you  lack  wisdom]  Wisdom  signifies  in  gene- 
ral, knowledge  of  the  best  end,  and  the  best  means  of  attain- 
ing it:  but,  in  Scripture,  it  signifies  the  same  as  true  reli- 
gion ;  the  thorough  practical  knowledge  of  God,  of  one's  self, 
and  of  a  Saviour. 

Let  him  ask  of  God]  Because  God  is  the  only  Teacher  of 
this  wisdom. 

That  giveth  to  all  men  liberally]  Who  has  all  good,  and 
gives  all  necessary  good  to  every  one  that  asks  fervently.  He 
who  does  not  ask  thus,  does  not  feel  his  need  of  Divine  teach- 
ing. The  ancientGreek  maxim  ajjpears,  at  first  view,  strange ; 
but  it  is  literally  true : — 

'Apxi  yv'i)<TS<j)f,  TTji  ayvoia;  j;  yvoiiris. 

"Tlie  beginning  of  knowledge,  is  the  knowledge  of  igno- 
rance." 
In  knowledge  we  may  distinguish  these  four  things  : — I.  Istkl- 
UGENCE,  the  object  of  which  is  intuitive  truths.  2.  Wisdom, 
which  is  emiiloycd  in  finding  out  the  best  end.  3.  Pri-den'oe, 
which  rcgulntes  tlie  whole  conduct  through  life.  4.  Art, 
which  provides  infallible  rules  to  reason  by. 

6.  Let  him  ask  in  failh]  Believing  that  God  is  :  that  He  has 
all  good  ;  and  that  lie  is  ever  ready  to  impart  to  His  creatures 
whatever  they  need. 

Nothing  wavering]  "MriScv  Stak-pivopcvo;,  not  judging  other- 
wise;  having  no  doubt  concerning  the  truth  of  these  grand 
and  fundamental  principl(» ;  never  supposing  that  God  will 
permit  him  to  ask  in  vain,  when  ho  asks  sincerely  and  fer- 
vently. Let  tiim  not  hesitate  :  let  him  not  be  irresolute ;  no 
man  can  believe  too  much  good  of  God. 

Is  like  a  wave  of  the  seal  The  man  who  is  not  thoroughly 
persuaded  that,  if  he  ask  of  God,  he  stiall  receive,  resembles 
a  wave  of  the  sea;  he  is  in  a  state  of  continual  agitation  ; 
driven  by  the  wind,  and  tossed ;  now  rising  by  hope,  then 
sinking  by  despair. 

7.  Let  not  that  man  think]  The  man  whose  mind  is  divided, 
who  is  not  properly  persuaded  either  of  his  own  wants,  or 
God's  sufliciency.  Such  persons  may  pray ;  but,  having  no 
faith,  they  can  get  no  answer. 

8.  A  double-minded  man]  Xvrtp  citpvxoi,  the  man  of  two 
souls ;  who  has  one  for  earth,  and  another  for  heaven  ;  who 
wishes  to  secure  both  worlds  ;  he  will  not  give  up  earth,  and 
he'is  loath  to  let  heaven  go.  This  was  a  usual  term  among 
the  Jews,  to  express  the  man  who  attempted  to  worship  God, 
and  yet  retained  the  love  of  the  creature.  Rab.  Tanchum,  fol. 
&1.  on  Deut.  xxvi.  17.  said:  " Behold,  the  Scripture  exhorts 
the  Israelites,  and  tells  them,  when  tiiey  pray,  on"?  rr>rT<  x'y 
ni23V  Tiir  h  yehiyeh  lahcm  shetcy  Icbaboth  ;  that  they  should 
not  have  two  hearts,  one  for  the  holy  blessed  God,  and  one  for 
something  else."  A  man  of  this  character  is  continually  dis- 
tracted :  he  will  neither  let  earth  nor  heaven  go  ;  and  yet  he 
can  have  but  one.  Perhaps  St  James  refers  to  those  Jews 
who  were  endeavouring  to  incorporate  the  law  with  the  Gos- 
pel ;  who  were  divided  in  their  minds  and  aflections  ;  not 
willing  to  give  up  the  Lovitical  rites,  and  yet  unwilling  to  re- 
nounce the  Gospel.  Such  persons  could  make  no  progress  in 
Divine  things. 

9.  Let  the  brother  of  loto  degree]  The  poor  destitute  Chris- 
tian niav  glory  In  the  cross  of  Christ,  and  the  Messed  hope 
laid  up  for  him  in  heaven  ;  for.  being  a  child  of  God,  he  is  an 
heir  of  God,  and  a  joint  heir  with  Christ 

10.  But  the  rich,  in  that  hr  is  made  low]  Er  rarctvoicci,  in 
his  humiliation  ;  in  his  beine  brought  to  the  foot  of  the  cross, 
to  receive,  as  a  poorand  miserable  sinner,  redemptionthrough 
tlie  blood  of  the  croi:;s;  and  especially  let  him  rejoice  in  this, 
because  all  outward  glory  is  only  as  the  flower  of  the  field, 
and  like  that,  will  wither  and  perish. 

11.  For  the  sun  is  no  sooner  risen]  We  need  not  pursun 
this  metaphor,  as  St.  James's  meaninc  is  sufliciently  clear:— 
All  human  things  are  transitory:  rise  and /aH,  or  increase 
and  decay,  belong  to  all  the  productions  of  the  earth,  and  to 
all  its  inhabitants.  This  is  unavoidable  ;  for,  in  many  cases, 
the  verv  cause  of  their  erowth  becomes  the  cause  of  their 
decay  and  destruction.  The  sun,  by  its  genial  heal,  nourishea 
and  supports  all  plants  and  animal's  ;  but  when  it  arises  with 
a  burning  heat,  the  atmosphere  not  being  tempered  with  a 
sufilciencV  of  moist  vapours,  the  juices  are  exhaled  from  the 
plants  ;  tlie  earth,  for  lack  of  moisture,  canr>Dl  aflbrd  a  auffl- 
cit-nt  supply;  veeetaiion  becomes  checked;  and  the  plants 
soon  wither  and  die.  Earthly  possessions  are  subject  to  simi- 
Inr  mutations.  God  gives  and  resumes  them  at  His  pleasure ; 
and  for  reasons  which  He  seldom  explains  to  man.    He  shows 

40'? 


God  w  unchangeable,  JAMES. 

12  ••  Blessed  is  the  man  that  endureth  temptation  :  for  when      16  Do  not  err,  my  heloved  brethren 


and  the  author  of  alt  good. 


)ic  is  tried,  he  shall  receive  ■•  the  crown  of  life,  '  which  the 
Lord  hath  promised  to  them  that  love  him. 

13  Let  no  man  say  wlien  he  is  tempted,  1  am  tempted  of  God  : 
for  God  cannot  be  tempted  with  ^  evil,  neither  tempteth  he 
any  man : 

14  But  every  man  is  tempted,  when  he  is  drawn  away  of  his 
own  lust,  and  enticed. 

15  Then,  '  when  lust  hath  conceived,  it  bringeth  forth  sin  : 
and  sin,  when  it  is  finished,  "  bringeth  forth  death. 

p.7ob5.17.  Prov.3.n,lS.  Heh  IS,5.  Rev  3.19.— q  I  Cor, 9.25.'  aTim.4.9.  Ch.aS. 
1  Pel.5  4.  Rev  9.10— rMim,10  22.  &  19.23,  a  Ch.S.5.— s  Or,  8vils.-t  Job  15.:3S. 
J'3«.7. 14.— u  Rom.G.21,a— V  John  3.37.  1  Cor.4.7. 


them  to  be  uncertain,  that  they  may  never  become  an  object 
of  confidence  to  His  fnljnwers,  and  that  they  may  put  their 
whole  trust  in  God.  If,  for  righteousness'  sake,  any  of  those 
who  were  in  affluence  suffer  loss,  or  spoiling  of  their  goods  ; 
they  should  consider  that  while  they  have  gained  tliat  of  infi- 
nite worth,  they  have  lost  what  is  but  of  little  value  ;  and 
which,  in  the  nature  of  things,  they  must  soon  p;irt  witli, 
though  they  should  suffer  nothing  on  -iccount  of  religion. 

12.  Blessed  is  Ifie  inan  thai  endureth  temptation']  This 
is  a  mere  .Icwish  sentiment ;  and  on  it  the  Jews  speak  some 
excellent  things.  In  Shemoth  Rnbba,  sect.  31.  fol.  129.  and  in 
Rab.  Tanchum,  fol.  29.  4.  we  have  these  words  :  "  I51essed  is 
the  man  1:11033  laiy  n^n'.y  Shehcyeh  omed  benesiono,  who 
stands  in  his  temptation  ;  for  there  is  no  man  wlioni  God  does 
not  try.  lie  tries  the  rich,  to  see  if  they  will  open  their 
hands  to  the  poor :  He  tries  the  poor,  to  see  if  they  will  re- 
ceive affliction,  and  not  murmur.  If,  tlierefore,  the  rich 
stand  in  his  temptation,  and  give  alms  to  the  poor,  he'  shall 
enjoy  his  riches  in  this  world,  and  his  horn  shall  be  exalted 
in  the  world  to  come;  and  the  holy  blessed  God  shall  deliver 
him  from  the  punishment  of  hell.  If  the  poor  stand  in  his 
temptation,  and  do  not  repine,  (kick  back,)  he  shall  have 
double  in  the  world  to  come."  This  is  exactly  the  sentiment 
of  James.  Every  man  is,  in  tliis  life,  in  a  state  of  temptation 
or  trial;  and  in  this  state  he  is  a  candidate  for  another  and  a 
better  world  :  he  that  stands  in  his  trial  shall  receive  the 
crown  of  life  which  the  Lord  hath  promised  to  them  that 
love  Him.  It  is  only  love  to  God,  that  can  enable  ^  man  to 
endure  the  trials  of  life.  Love  feels  no  loads ;  all  practicable 
things  are  possible  to  him  who  loveth. 

There  may  be  an  allusion  here  to  the  contests  in  the  Grecian 
games.    He  is  crowned  who  conquers  ;  and  none  else. 

13.  Let  no  man  say}  Lest  the  former  sentiment  should  be 
misapplied  ;  as  the  word  temptation  has  two  grand  meanings, 
solicitation  to  sin,  and  trial  from  iwovidential  situation  or  cir- 
cumstances ;  James,  taking  up  the  word  in  the  former  sense, 
after  having  used  it  in  the  latter,  says.  Let  no  man  sai/,  when 
he  is  tempted,  (solicited  to  sin)  ]  am  tempted  of  God ;  'for  God 
cannot  be  tempted  with  evil :  neither  tempteth  he  (thus)  aiiij 
■man.  Thus  the  author  has  explained  and  guarded  his 
meaning. 

14.  But  every  man  is  templed]  Successfully  solicited  to  sin  ; 
when  lie  is  drawn  atcay  of  his  own  lust :  when,  giving  way 
to  tbe  evil  propensity  of  his  own  heart,  he  does  that  to  which 
he  is  solicited  by  the  enemy  of  his  soul. 

Among  the  rabbins  we  find  some  fine  sayings  on  this  sub- 
ject. In  Midrnsh  hanaalam,  fol.  20.  and  Yalcut  rubeni,  fol. 
17.  it  is  said,  "This  is  the  custom  of  evil  concupiscence,  IS1 
yin  yelsar  haraS. :  to-day  it  saith.  Do  this  ;  to-morrow.  Wor- 
ship an  idol.  The  man  goes  and  worships.  Again  it  saith, 
Be  angry. 

"Evil  concupiscence  is,  at  the  beginning,  like  the  thread  of 
a  spider's  web ;  afterward  jt  is  like  a  cart-rope."  Sanhedrin, 
fol.  99. 

^  In  the  words,  drairn  away  by  his  own  lust  and  enticed, 
■uTTo  Tri;  tStaq  tnidvi^tas  cle^xofievoi  Kai  SeXea^n/ACvos,  there  is  a 
double  metaphor;  the  first  referring  to  i\\e  dragging  a  fish 
out  of  the  water  by  a  hook  which  it  had  swallowed,  because 
concealed  by  a  bait ;  the  second,  to  the  enticements  of  impure 
women,  who  draw  away  the  unwary  into  their  snares,  and  in- 
volve tliem  in  their  ruin.  Illicit  connexions  of  this  kind  the 
writer  has  clearly  in  view :  and  every  word  that  he  uses  refers 
to  something  of  this  nature,  as  tlie  following  verse  sliows. 

15.  When  lust  hath  conceived]  When  the  evil  propensity 
works  unchecked,  it  bringeth  forth  sin.  The  evil  act  between 
the  parties  is  perpetrated. 

And  sin,  ichen  it  is  finished]  When  this  breach  of  the  law 
of  God,  and  of  innocence,  has  been  asufficient  time  completed, 
It  bringeth  forth  death.  The  spurious  offspring  is  the  fruit 
of  the  criminal  connexion  ;  and  the  evidence  of  that  death,  or 
punishment,  due  to  the  transgressors. 

Any  person  acquainted  with  the  import  of  the  verbs  avWau- 
liaveiv,  TiKTtiv,  and  a-rTOKtittv,  Will  see  that  this  is  the  metaplio'r ; 
and  that  I  have  not  exhausted  it.  Yv'X'Xafifiavoj,  signifies  con- 
cipio  sobolem,  gna  comprehenditur  utern ;  concipio  fCEtum  ;— 
Ti/crcd,  pario,  genero,  efficio ;  aTraxvcw,  ex,  utzo,  et  kvco  prcegnans 
sutn,  ill  utero  gero.  Verbum  proprium  prsegnantium,  qucb 
(Eluni  maturum  emittnnt.  Interdum  etiam  gignendi  no- 
tionem  habet.—MAivB  Obser.  Sacr.  Vol.  11.  page  l84.  Kypke 
and  Schleusner. 

Sin  is  a  small  matter  in  its  commencement;  but,  by  indul- 
gence, it  grows  great,  and  multiplies  itself  beyond  all  'calcula- 
iton.     To  use  the  rabbinical  metaphor  lately  adduced,  it  is,  in 
I'lt  CQmn\enrcmen\,  like  the  thread  nf  a  sfid-^.r'.^  xreh  almost  ! 
410 


17  V  Every  good  gift  and  every  perfect  gift  is  from  above,  and 
Cometh  down  from  the  Father  of  lights,  «  with  whom  is  no  va- 
riab'eness,  neither  shadow  of  turning. 

13  *  Of  his  own  will  begat  he  us  with  the  word  of  truth,  *  that 
we  should  be  a  kind  of  ^  first-fruits  of  his  creatures. 

19  Wlierefore,  my  beloved  brethren,  •  let  every  man  be  swift 
to  hear,  ^slow  to  speak,  •  slow  to  wrath : 

20  For  the  wrath  of  man  worketh  not  the  righteousness  of 
God.  ^ 

wNiim.S0.19.  1  Sam.  15.29.  Mai. 3.6.  Rom  11,39.- 
15.  1  Pet.  I  S3.— y  Eph  I.IS.— i  .Ier,2  3.  Rev  14  4.— i 
17.27.  Eccles  5.3,-c  Prov.l4.17.a  16  3«.  Eccles.7.9. 


imperceptible  through  its  extreme  tenuity,  nv fineness ;  and  as 
easily  broken ;  for  it  is,  as  yet,  but  a  simple  irregular  imagi- 
nation:  afterward  it  becomes  like  a  cart-rope;  it  has,  by  be- 
ing indulged,  produced  strong  desire  and  delight  ;  next  con- 
sent ;  then,  time,  place,  and  opportunity  serving,  that  which 
was  conceived  in  the  mind,  and  finished  in  the  purpose,  is 
consummated  by  act. 

"  The  soul,  w'hich  the  Greek  philosophers  considered  as  the 
seat  of  the  appetites  and  passions,  is  called  by  Philo,  to  6n\v, 
\he  female  part  of  our  nature;  and  the  spirit,  to  appcv,  the 
male  part.  In  allusion  to  this  notion,  James  represents  men's 
lust  as  a  harlot,  who  entices  their  understanding  and  will  into 
its  impure  embraces,  and»from  that  conjunction  coiiceives  sin. 
Sin  being  brought  forth,  immediately  acts,  and  is  nourished 
by  frequent  repetition,  till  ut  length  it  gains  such  strength  that 
in  its  turn  it  begets  death.  This  is  the  true  genealogy  of  sin 
and  death.  Lust  is  the  mother  of  sin,  and  sin  the  mother  of 
death  ;  and  the  sinner  the  parent  of  both."     See  Macknight. 

16.  Do  not  err]  By  supposing  that  God  is  the  Author  of  sin, 
or  that  He  impels  any  man  to  commit  it. 

17.  Every  good  gift  and  every  perfect  gift  is  from  above] 
Whatever  is  good,  is  from  God ;  whatever  is  evil,  is  from  man 
himself  As  from  the  sun,  which  is  the  father  or  fountain  of 
light,  all  light  comes :  so  from  God,  who  is  the  infinite  Foun- 
tain, Father,  and  Source  of  good,  all  good  comes.  And  what- 
ever can  be  called  good,  or  pure,  or  light,  or  excellence  of  any 
kind,  must  necessarily  spring  from  Him,  as  He  is  tlie  only 
Source  of  all  goodness  and  perfection. 

With  ivhom  is  no  variableness]  The  sun,  the  fountain  of 
light  to  the  whole  of  our  system,  may  be  obscured  by  clouds ; 
or  the  different  bodies  which  revolve' round  him,  and  particu- 
larly the  earth,  may,  from  time  to  time,  suffer  a  diminution  of 
his  light,  by  the  intervention  of  other  bodies  eclipsing  his 
splendour:  and  his  apparent  tropical  variation,  shadow  of 
turning ;  when,  for  instance,  in  our  wuUef-,  he  has  decliae'j 
to  tlie  southern  iropic,  (the  tropic  of  Capricorn,)  so  that  our 
days  are  greatly  shortened,  and  we  sufiVr  in  consequence  a 
great  diminution,  both  of  light  and  heat.  But  tliere  is  nothing 
of  this  kind  with  God  ;  He  is  never  affected  by  the  changes 
and  chances  to  which  mortal  things  are  exposed.  He  occupies 
no  one  place  in  the  universe:  He  fills  tlie /ieacens  and  the 
ea.rth,  is  every  where  present,  sees  all,  pervades  all,  and 
shines  upon  all;  dispenses  his  blessings  equally  to  the  uni- 
verse ;  hates  nothing  that  He  has  made  ;  is  loving  to  every 
man  ;  and  His  tender  mercies  are  over  all  His  works:  there- 
fore, He  is  not  affected  with  evil ;  'nor  does  He  tempt,  or  in- 
fluence to  sin,  any  jnan.  The  sun,  the  source  of  light,  rises 
and  sets  with  a  continual  variety,  as  to  the  times  of  botli ;  and 
the  length  of  the  time  in  which,  in  the  course  of  three  hundieJ 
and  sixty-five  days,  five  hours,  forty-eight  minutes,  and  forty- 
eight  seconds,  it  has  its  revolution  througli  tlie  ecliptic,  or 
rather  the  earth  has  its  revolution  round  the  sun;  and  by 
which  its  light  and  heat  are,  to  the  inhabitants  of  the  earth, 
either  constantly  increasing  or  decreasing ;  hut  Cod,  the 
Creator  and  Preserver  of  all  things,  is  eternally  the  same  ; 
d  ispensing  His  good  and  perfect  gifts.  His  earthly  and  heavenly 
blessings,  to  all  His  creatures:  ever  unclouded  in  himself; 
and  ever  7iilling  evil,  and  ivilling  good.  Men  may  hide  them- 
selves from  His  light  by  the  works  of  darkness,  as  owls  and 
bats  hide  themselves  in  dens  and  caves  of  the  earth,  during 
the  prevalency  of  the  solar  light.  But  His  good  will  to  His 
creatures  is  permanent;  He  wills  not  the  death  of  a  sinner, 
but  rather  that  he  may  come  unto  Him  and  live ;  and  no  man 
walks  in  wretchedness  or  misery  but  he  who  will  not  come 
unto  God  that  he  may  have  life.  See  diagram  and  notes  at 
the  end  of  this  chapter. 

18.  Of  his  oicn  will  begat  he  ns]  God's  icill  here  is  opposed 
to  the  lust  of  man,  verse  15.  His  truth,  the  means  of  human 
salvation,  to  the  sinful  meaiis  referred  to  in  the  above  verse; 
and  the  new  creatures,  to  the  sin  conceived  and  brought  forth, 
as  above.  As  the  2rill  of  God  is  essentially  good,  all  its  pro- 
ductions must  be  good  also;  as  it  is  infinitely />«rp,  all  its  pro- 
ductions must  be  holy.  The  tvoi-d  or  doctrine  of  truth,  what 
St.  Paul  calls  the  uo'rd  of  the  truth  of  tlie  Gospel.  Colos.  i.  5. 
is  the  means  which  God  uses  to  convert  souls. 

A  kind  of  first-fruits]  By  creatures,  we  are  here  to  under- 
stand the  Crcn  tiles  ;  and  hyfir.it-Jruits,  the  Jews,  to  whom  the 
Gospel  was  first  sent ;  and  those  of  them  that  believed,  were 
ihefirst-fruits  of  that  astonishing  harvest  which  God  has  since 
reaped  over  the  whole  Gentile  world. — See  the  notes  on  Rom. 
viii.  19,  &c.  There  is  a  remarkable  saying  in  Philo  on  this 
subject,  De  Altegoriis.  lib.  ii.  p.  101.  God  begat  Isaac,  for  he 
is  tlie  father  of  the  perfect  jtature  ;  aircipwv  cv  raif  iljvyaii, 
sotring  .lerd  in  souls,  rfnd  l.egriiing  happiness. 


Wc  should  be  doers  of  the  word, 


CHAPTER  I. 


21  Wherefore,  ■^  lay  apart  all  fillliiness  and  superfluity  of 
naughtiness,  and  receive  with  meekness  the  ingrafted  word, 
•  which  is  able  to  save  your  souls. 

■22  But,  f  be  ye  doers  of  the  word,  and  not  hearers  only,  de- 
ceiving your  own  selves. 

23  For  s  if  any  be  a  hearer  of  the  word,  and  not  a  doei',  lie  is 
like  unto  a  man  beholding  liis  natural  face  in  a  glass: 

21  For  he  beholdetli  himself,  ami  goeth  liis  way,  and  straight- 
way forgetteth  what  manner  of  maa  he  was. 

HCol.3.8.  1  P«,2.1.— e.\cle  13.; 
Heb2.3.  1  Ptwr  1.9-f  Mmihdiv?. 
C  Luko  6.47,  6ic.  See  Cli.a  14,  4^-. 

19.  Swift  to  hear]  Talk  lill.lc,  and  work  niuclt.  is  a  rabbini- 
cal adage. ^Pj'rAfiy  Ahoth,  cup.  1.  15. 

The  righteous  srieak  Utile,  and  do  much  ;  the  wicked  speak 
much,  and  do  nothing. — Bava  Metzia,  fol.  87. 

Thesonof  sjirachsays,  cliap.  v.  11.  rivov  rax^S  cv  rr)  aKpoaati 
eov,  KOI  cv  iJtaKjiodi'fita  ijidcyyuv  anoKpiutv. — "  Be  swift  to  hear; 
and  with  deep  consideration  give  answer." 

Sloxo  to  inratU]  "There  are /our  kinds  of  dispositions,  says 
the  Midrash  Hanaalam,  cap.  v.  11. — First,  Those  wl>o  are 
easily  incensed,  and  easily  pacified.  Tliese  gain  on  one  hand, 
and  lose  on  the  other.  Secondly,  Those  wlio  are  not  easily 
incensed,  but  are  difficult  to  be  appeased:  these  lose  on  tlic 
one  hand,  and  gain  on  the  other.  Thirdly,  Those  wlio  are 
difficult  to  be  incensed,  and  are  easily  appeased  :  these  are  llie 
pood.  Fourthly,  Those  wlio  are  easily  angered,  and  difficult 
to  be  appeased  :  these  arc  tlie  Kicked." 

Those  wlio  are  hasty  in  speech,  are  generally  of  a  peevish 
or  angry  disposition.  A  person  who  is  careful  to  con.sider 
what  he  says;,  is  not  likely  to  be  soon  angry. 

20.  T/ie  irralh  of  man]  A  furious  zeal  in  matters  of  religion 
is  detestable  in  llie  sight  of  God  :  lie  will  have  no  sacrifice  that 
is  not  consumed  by  fire  from  IIis  own  altar.  The  zeal  that 
made  the  I'upists  persecute  and  burn  the  Protestants,  was 
kindled  in  hell.  This  icas  the  lerath  of  man,  ami  did  network 
any  righteous  act  for  God ;  nor  was  it  the  means  of  working 
righteousness  in  olliers  :  the  bad  fruit  of  a  bad  tree. 

21.  AHfUthiness]  Viairav  pvrrapLav.  This  word  signifies  any 
impurity  that  cleaves  to  the  body  ;  but,  applied  to  the  mind,  it 

•  in|)lies  all  impure  and  unholy  affections,  such  as  those  spoken 
of  ver.  l.o.  which  pollute  the  soul;  in  this  sense  it  is  used  by 
the  best  Greek  wrilf.'rs. 

Sitpcrjluity  nf  naughtiness]  XlEpiaaziav  /faxiaj,  the  over- 
/!otcing  of  uic/ccd7iess.  Perhaps  there  is  an  allusion  here  to 
(he  part  cut  off  in  circumcision,  which  was  tlie  emblem  of  im- 
pure desire;  and  to  lessen  that  propensity,  God,  in  His  mercy, 

•  •!)acted  tliis  rile.  Put  all  these  evil  dispositions  aside;  for 
lliey  blind  the  soul,  and  render  it  incapable  of  receiving  any 
cood,  even  from  tliat  ingrafted  word  of  God,  wltich  otherwise 
U'ot\ld  have  saved  their  souls. 

'J'he  ingrafted  word]  That  doctrine  which  has  already  been 
planted  cunung  you  ;  which  hashrought  forth  fruit  in  all  them 
that  have  meekly  and  humbly  received  it ;  and  is  as  powerful 
to  sure  your  snuls,  as  the  souls  of  those  who  have  already  be- 
li(!ved.  1  think  this  to  be  the  meaning  of  t/i^uroj/  Xoyon,  the 
fn.erafted  word,  or  doctrine.  The  seed  of  lil'e  had  been  sown 
in  the  land  ;  many  of  them  had  received  it  to  their  salvation  ; 
others  had  pnrtially  credited  it,  but  not  so  as  to  produce  in 
tliern  any  saving  effects.  Uesides,  tliey  appear  to  have  taken 
lip  withother  doctrines,  from  which  they  had  got  no  sal- 
vation; he,  tlicrefnre,  exhorts  them  to  receive  the  doctrine  of 
f^hriet,  which  would  be  the  means  of  saving  them  unto  eter- 
nal life. 

22.  But  he  ye  doers  o/che  word]  They  had  heard  this  doc- 
trine; they  had  believed  it ;  but  they  had  put  it  to  no  practi- 
ral  use.  They  were  downright  Anlinoniians,  who  put  a  sort 
of  stupid  inactive  faith  in  the  place  of  all  moral  righteousness. 
This  is  sufficiently  evident  from  the  second  chapter. 

Deceiring  your  own  selves]  \lapa\oyi^ojieiioi  tavrnvi,  im- 
posing on  your  own  selves  by  sopliistical  arguments  ;  this  is 
the  meaning  of  the  words.  They  had  reasoned  themselves 
into  a  state  of  carnal  security;  and  the  object  of  St.  James  is, 
to  awake  them  -out  of  their  sleep. 

23.  Beholding  his  natural  fare  in  a  glass]  This  metaphor  1 
is  very  simple,  but  very  e.vpressivc.  A  man  wishes  to  seel 
his  own  face;  and  how,  in  its  natural  state,  it  appears  ;  for  \ 
this  purpose  he  look.s  into  a  mirror,  by  wliich  his  real  face, 
with  ail  ics  blemishes  and  imperfections,  is  exhibited.  He  is 
nfTecled  with  his  own  appearance;  he  sees  deformities  that  | 
might  be  remedied;  .cpnis,  superlluities,  and  impurities,  tliat 
might  be  removed.  While  he  co7itinues  to  look  into  the  mir- 
ror he  is  aflecte<l,  and  wishes  himself  dilTcrent  to  what  he  ap- 
pears; and  forms  purposes  of  doing  what  he  can  to  render  his 
countenance  agreeable.  On  going  away  he  soon  forgets  wliat 
manner  of  person  he  was,  because  the  mirror  is  now  remov- 
ed, and  his  face  is  no  longer  reflected  to  himself;  and  he  no 
longer  recollects  how  disagreeably  lie  appeared,  and  his  own 
reBoUnions  of  improving  his  coujilenanc^.  The  doctrines  of 
Corf,  faithfully  preached,  are  such  a  mirror;  he  who  hears 
cannot  help  discovering  his  own  character,  and  being  aflfected 
with  his  own  deformity  ;  he  sorrows,  and  purposes  amend- 
ment ;  but  when  the  pi  caching  is  over,  the  minor  is  removed  ; 
«nd  not  being  cai'eful  to  examine  the  records  of  his  salvation, 
the  perfect  law  of  liberty,  vcr.  25,  or,  7iot  ronlinuim:  to  look 
therein,  he  soon  forgets  what  manner  of  man  he  was ;  or, 
reposing  some  unscriptural  trufi  in  God's  mercv.  he  reason.? 


nnd  not  hearcts  only, 

25  But  I'  whoso  lookctli  into  the  perfect  '  law  of  liberty,  ami 
continueth  therein,  he  being  not  a  forgetful  hearer,  biil'u  doer 
of  the  work,  ^  this  man  shall  be  blessed  in  his  i  deed. 

26  If  any  man  among  you  seem  to  bo  religious,  and  '"  bridlelli 
not  his  tongue,  but  doccivetli  his  own  heart,  this  man's  religion 
is  vain. 

27  Pure  religion  and  undcfiled  before  God  and  the  Father  is 
this,  "  To  visit  the  fatherless  and  widows  in  their  aflliction, 
°  and  to  keep  himself  unspotted  from  the  world. 

ha  Car  3.  l3.-i 
I.  1  Poior :;.  10.-, 
4.4.   !  JolinS.  Id. 


himself  out  of  the  necessity  of  repentance  and  amendment  of 
life,  and  thus  deceives  his  soul. 

25.  But  whoso  looketh  into  the  perject  law]  The  word  vapa- 
KVipag,  which  we  translate  looketh  into,  is  very  emphatic,  and 
signifies  that  deep  and  attentive  consideration  given  to  u  thing 
or  subject  whicli  a  man  cannot  bring  up  to  his  eyes,  and  there- 
fore must  hend  his  hack  and  neck,  stooping  down,  that  he 
may  see  it  to  the  greater  advantage.  The  law  of  liberty  must 
mean  .he  Gospel  ;  it  is  a  law,  for  it  imposes  obligations  from 
God,  and  prescribes  a  rule  of  life  ;  and  it  punishes  transgres- 
sors, and  rewards  Ihc  i}\iijiiiL'nt.  It  is,  nevertheless,  a  law  that 
gives  liberty  IVom  the  guilt,  power,  dominion,  and  influence  of 
sin.  And  it  is  pe?yec^,  providing  a  fulness  of  salvation  {or 
the  soul :  and  it  may  be  called  perfect  here,  in  opposition  to 
the  law,  which  was  a  system  of  types  and  representations  ot 
which  the  Gospel  is  the  sum  and  subslance.  some  lliink  that 
the  word  TeXetov,  perfect,  is  added  here  to  signify  that  the 
whole  of  the  Gospel  must  be  considered  and  received  ;  not  a 
pari  ;  all  its  threatenings,  with  its  promises  ;  all  its  precepts 
with  its  privileges. 

And  continueth]  llanaiicivai,  takes  time  to  see  and  examine 
the  state  of  his  soul,  the  grace  of  his  God,  the  extent  of  his 
duty,  and  the  height  of  the  promised  glory.  The  metaphor 
here  is  taken  from  tliose  females  who  spend  much  time  at 
their  glass,  in  order  that  they  may  decorate  themselves  to  the 
greatest  advantage;  and  not  leave  one  hair,  or  the  smallest 
ornament,  out  of  its  place. 

IJe  being  not  a  forgetful  hearer]  This  seems  to  be  a  refer- 
ence to  Deut.  iv.  9.  ''  Only  take  heed  to  thyself,  and  keep  thy 
soul  diligently,  lest  thou  forget  tlie  things  wliich  thine  eyes 
have  seen  ;  and  lest  they  depart  from  thy  heart  all  the  days  of 
thy  life."  lie  tcho  studies  and  forgets,  is  like  to  a  woman. 
who  brings  forth  children,  and  immediately  buries  them. — 
Aboth  R.  Nathan,  cap.  23. 

Shall  he  blessed  in  his  deed]  In  Pirkey  Aboth,  cap.  v.  14.  it 
is  said,  ''There  are  four  kinds  of  men  who  visit  the  syna- 
gogues:— 1.  He  who  enters,  but.  does  not  work.  2.  He  wlio 
works,  but  does  not  enter.  3.  He  who  enters  and  works.  4. 
He  who  neither  enters  nor  works.  The  flrst  two  are  indiffer- 
ent characters;  the /AiVt^  is  the  righteous  man;  the /our/A  is 
wholly  evil. 

As  the  path  of  duty  is  the  way  of  safety,  so  it  is  the  way  of 
happiness :  he  who  obeys  God  fx-om  a  loving  heart,  and  pure 
conscience,  will  infallibly  tind  continual  blessedness. 

26.  Seem  to  be  religious]  The  word  BpriaKo;,  and  dpr,aKCta, 
which  we  translate  religious  and  relig,on,(see  the  next  verse,) 
are  of  very  uncertain  etymology.  Suidas  under  the  word 
vpTjffd-wi,  which  he  translates  6eoai0ci,  virripcTci  Toci  Qcoi;,  he 
worships  or  serves  the  gods,  accounts  for  the  derivation  tlius ; 
'■  It  is  said,  that  Orpheus,  a  Thracian,  instituted  the  myste- 
ries, (or  religious  rites,)  of  the  Greeks,  and  called  the  wor- 
shipping of  d'od  BpnaKVCtv,  threskeuein,  as  being  a  Thracian 
invention."  Whatever  its  derivation  may  be,  the  word  is  used 
both  to  signify  true  religion,  and  superstition,  or  heterodoxy. 
i-'ee  Hesycliius :  and  see  on  verse  27. 

Bridietii  not  his  tongue]  He  who  speaks  not  according  to 
the  oracles  of  God,  whatever  pretences  he  makes  to  religion, 
only  shows,  by  his  want  of  Scriptural  knowledge,  that  his  re- 
ligion is  false,  iiaraioi,  or  empty  of  solid  trutli,  profit  to 
otiiers,  and  good  to  himself.  Such  a  person  should  i;/rf/e  Ais 
tongue,  put  (he  bit  in  his  mouth;  aiul,  particularly,  if  he  be 
a  professed  teacher  of  religion  ;  no  matter  where  he  lias  stu- 
died, or  what  else  he  has  learned,  if  he  have  not  learned  re- 
ligion he  can  never  teach  it.  And  religion  is  of  such  a  naturn 
that  no  man  can  learn  it  but  by  experience  :  he  who  does  not 
feel  the  doctrine  of  God  to  be  the  power  of  God  to  the  salva- 
tion of  his  soul,  can  neither  teach  religion,  nor  act  according 
to  its  dictates;  bccatise  he  is  an  unconverted,  unrenewed 
man.  If  he  be  old,  let  him  retire  to  the  desert,  and  pi"ay  to 
God  for  light;  if  he  be  in  the  prime  of  life,  let  him  turn  his 
attention  to  some  honest  calling  ;  if  he  be  you  j?^,  let  him  tar- 
ry at  Jericho  till  his  beard  grows. 

27.  Pure  religion  and  nndefiled]  Having  seen  something 
of  the  etymology  of  the  word  OpntrKcia,  which  we  translate 
religion,' n  will  be  well  to  consider  the  etymology  of  the  word 
religion  itself. 

In  the  2Pth  chapter  of  the  ivth  hook  of  his  Divine  Institu- 
tion, Lact.\.\tiu.s,  who  flourished  about  A.  I).  300.  treats  of 
hope,  true  religion,  and  superstition  :  of  the  two  latter,  he 
gives  Cicero's  definition  from  his  book  de  Naturi  Deorum, 
lib.  ii  c.  28.  which,  with  his  own  definition,  will  lead  ns  to  a 
correct  view  not  only  of  the  etymology,  but  of  the  thine  itsell". 

^•Superstition,"  according  to  that  philosopher,    "Tiad  it.s 
name  from  the  custom  of  those  who  ofl'ered  daily  prayers  and 
sacrifices,  that  their  children  might  svrvive  thhm  ;  I'f  .vu 
•111 


ThougJds  on  the 


JAMES. 


changeahlencss  of  all  things. 


nibi  liberi  superalites  essem.  Hence  they  were  called  super- 
stiiiosi,  superstitious.  On  the  other  hand,  religion,  religio, 
had  its  name  from  tliose  who,  not  satisfied  with  what  was 
commonly  spoken  concerning  the  nature  and  woi-ship  of  the 
gods,  searched  into  the  whole  matler,  and  perused  the  tcri- 
/(72g-sof  past  times;  hence  they  were  called  religiosi,  from  re, 
again,  and  lego,  I  read." 

This  definition  Lactantius  ridicules,  and  shows  that  religion 
has  its  name  from  re,  intensive,  and  ligo,  I  bind,  because  of 
that  bond  of  piety,   by  whicii  it  hinds  us  to  God  ;  and  this  he 
shows  was  the  notion  conceived  of  it  by  Lucretius,  who  la- 
boured to  dissolve  thi.^  bond,  and  make  men  Atheists. 
Primum  quod  magnis  doceo  de  rebus  et  ARCiis, 
Religionu.m  animns  nodis  e.xsolvere  per^o. 
For,  first,  1  teach  great  things  in  lofty  strains, 
And  loose  men  from  religion's  grievous  chains. 

Lucret.  lib.  i.  ver.  930—31. 
As  to  superstition,  he  says  it  derived  its  name  from  those 
who  paid  religious  veneration  to  the  memory  of  the  dead ; 
(qui  superstitim  memoriam  defuitctoruin  colunt ;)  or  from 
those  who,  surviving  their  parents,  worshipped  their  images 
at  home,  as  household  gods.  Aut  qui  parentibus  siJs  su- 
perslites,  colehant  imagines  eorum  domi,  tanqiiaiyi  deos  pe- 
nates.  Superstition,  according  to  others,  refers  to  novel  rites 
and  ceremonies  in  religion,  or  to  the  worship  of  new  gods. 
But  hy  religion  is  meant  the  ancient  forms  of  worship  be- 
longing to  those  gods,  which  had  been  long  received.  Hence 
that  saying  of  Virgil : 

Vana  superstitio  veterumque  ignara  deorum. 

"Vain  superstition  not  knowing  the  ancient  gods." 
Here  Lactantius  observes,  that  as  the  ancient  gods  were 
consecrated  precisely  in  the  same  way  with  these  neio  ones, 
that,  therefore,  it  was  nothing  but  superstition  from  the  be- 
ginning. Hence  he  asserts,  the  superstitious  are  those  wlio 
worship  many  and  false  gods  ;  and  the  Christians  aXnne  are 
religious,  who  worship  and  supplicate  the  one  true  God  only. 
St.  James's  definition  rather  refers  to  the  effects  of  pure  reli- 
gion, than  to  its  nature.  The  life  of  God  in  the  soul  of  man, 
producing  love  to  God  and  mail,  will  show  itself  in  the  acts 
whicliSt.  James  mentions  here.  It  is  pure  in  {he  principle  ; 
for  it  is  Divine  truth  and  Divine  love.  It  is  undefiled  in  all  its 
operations^it  can  produce  nothing  rmhohj,  because'  it  ever 
acts  in  the  sight  of  God;  and  it  can  produce  no  ungentle  word, 
nor  unkind  act,  because  it  comes  from  the  Father. 

The  words  Kadapa  Kai  aniavro;,  pure  and  undejiled,  are 
supposed  to  have  reference  to  a  diamond  or  precious  stone, 
whose  perfection  consists  in  lisheing  free  from  flaics  ;  noi 
cloudy,  but  of  a  pure  water.  True  religion  is  the  ornament 
of  the  soul,  and  its  effects  the  ornament  of  the  life. 

To  visit  the  fatherless  and  ipidows  in  their  affliction. ] 
Works  of  charity  and  mercy  are  Ihe  proper  fruits  of  religion  : 
and  none  are  more  especially  the  objects  of  charity  and  mer- 
cy than  the  orphans  and  widoirs.  False  religion  may  perform 
acts  of  mercy  and  charity ;  but  its  viotives  not  being  pure, 
and  its  principle  being  defiled,  the  flesh,  self,  and  hypocrisy, 
spot  the  man,  and  spot  his  acts.  True  religion  does  not  mere- 
ly give  something  for  the  relief  of  the  distressed,  but  it  visits 
them — it  takes  the  oversight  of  them — it  takes  them  under  its 
care — so  CTrtrrKC-TcaOat  means ;  it  goes  to  their  honses  and 
ppeaks  to  their  hearts.  It  relieves  their  wants,  sympathizes 
with  them  in  their  distresses,  instructs  them  in  Divine  things, 
and  recommends  them  to  God.  And  all  this  it  does  for  the 
Lord's  sake.  This  is  the  religion  of  Christ.  The  religion  that 
does  not  prove  itself  by  works  of  charity  and  mercy,  is  notof 
God.  Reader,  what  religion  hast  thou'?  Has  thine  ever  led 
thee  to  cellars,  garrets,  cottages,  and  houses,  to  find  out  the 
distressed  1  Hast  thou  ever  fed,  clothed,  and  visited,  a  desti- 
tute representative  of  Christ  ■? 

The  subject  in  verse  11.  suggests  several  reflections  on  the 
mutability  of  human  affairs,  and  the  end  of  all  tilings. 

1.  Nature  itself  is  subject  to  mutability:  tliough,  by  her  se- 
cret and  inscrutable  exertions,  sTie  effects  her  renovation  from 
lier  decay;  and  thus  change  is  prevented  from  terminating  in 
destruction.  Yet  nature  herself  is  tending,  by  continual  mu- 
tations, to  a  final  destruction  :  or  rather  to  a  fixed  state,  when 
time,  the  place  and  sphere  of  mutability,  shall  be  absorbed  in 
Pternity.  Time  and  nature  are  coeval ;  they  began  and  must 
terminate  together.  All  changes  are  efforts  to  arrive  at  de- 
struction or  renovation  :  and  de.struction  must  be  tlie  term,  or 
bound,  of  all  created  things,  had  not  the  Creator  purposed  that 
His  works  should  endure  forever.  Accordlngto  Hispromisc, 
we  look  for  a  new  heaven  and  a  new  earth  ;  a  fixed,  perma- 
nent, and  endless  state  of  things; — an  everlasting  sabbath  to 
all  the  works  of  God. 

I  shall  confirm  these  observations  with  the  last  verses  of  that 
incomparable  poem,  the  Faery  Queene,  of  o\n  much-neglect- 
ed but  unrivalled  poet  Edmund  Spenser : — 
"  When  I  bethink  me  on  that  speech  whyleav. 

Of  mutability,  and  well  it  weigh  ; 

Me  seems,  tliat  though  she  all  unworthy  were 

Of  the  Heaven's  rule  ;  yet  very  sooth  to  say, 

In  all  things  else  she  bears  the  greatest  sway ; 

Which  makes  me  loath  this  state  of  life  so  tickle, 

And  love  of  things  so  vain  and  cast  away  ; 

Whose  .;?ou!'ri;i.^  pride,  so  fading  and  so  fickle. 
Short  Time  shall  soon  rut  down  with  his  consuming  sickle 


Then  'gin  I  think  on  that  which  Nature  sayd, 
Of  that  same  time  when  no  more  change  shall  be. 
But  steadfast  rest  of  all  things,  firmly  stayd 
Upon  the  pillars  of  eternity. 
That  is  contrayr  to  mutability  : 
For  all  that  moveth,  doth  in  change  delight : 
I!\n  thenceforth  all  shall  rest  eternally 
With  Him  that  is  the  God  of  Sabaoth  hight : 
O  that  great  Sabaoth  God,  grant  me  tliat  Sabaoth's  sight-!" 

Wlien  this  is  to  be  the  glorious  issue,  who  can  regret  the 
speedy  lapse  of  time  !  Mutability  shall  end  in  permanent  per- 
fection, when  lime,  the  destroyer  of  all  things,  shall  be  absorb- 
ed in  eternity.  And  what  has  a  righteous  man  to  fear  from 
that  "  wreck  of^jmatter,  and  that  crush  of  worlds,"  which  to 
him  shall  usher  m  the  glories  of  an  eternal  day  7  A  moralist 
has  said,  "Though  heaven  shall  vanish  like  a  vapour,  and 
this  firm  globe  of  earth  shall  crumble  into  dust ;  the  righteous 
man  sliall  stand  unmoved  amidst  the  shocked  depredations  of 
a  crushed  world  ;  for.  He  who  hath  appointed  the  heavens  and 
the  earth  to  fail,  hath  said  unto  the  virtuous  soul,  Fear  not! 
for  thou  shalt  neither  perish,  nor  be  wretched." 

Another  of  our  poets,  in  canticis  sacris  facile  princeps,  has 
expressed  tlie  whole  with  all  the  strength  of  Spenser,  and  in 
words  formed  of  fire  from  the  celestial  altar  : — 
"Stand  the  Omnipotent  decree, 

Je'.iovah's  will  be  done  I 
Nature's  end  wo  wait  to  see, 

And  hear  her  final  groan. — 
Let  this  earth  dissolve,  and  blend 

In  death  the  wicked  and  the  just: — 
Let  those  ponderous  orbs  descend 

And  grind  us  into  dust  :— 
Rests  secure  the  righteous  man ; 

At  his  Redeemer's  beck, 
Sure  to  emerge,  and  rise  again, 
And  mount  above  the  wreck  : 
Lo  !  the  heavenly  spirit  towers 

Like  flames  o'er  nature's  funeral  pyre : 
Triumphs  in  immortal  powers, 
And  claps  her  wings  of  Are. 
Nothing  hath  the  just  to  lose 

By  worlds  on  worlds  destroyed  ; 
Far  beneath  his  feet  he  views. 

With  smiles,  tlie  flaming  void; 
Sees  the  universe  renewed; 

The  grand  millennial  reign  begun; 
Shouts  wi^h  all  the  sons  of  God, 
Around  th'  eternal  throne."  Wesley. 

One  word  more,  and  I  shall  trouble  mj'  reader  no  farther  on 
a  subject  on  which  I  could  wear  out  my  pen,  and  drain  the  last 
drop  of  my  ink.     The  learned  reader  will  join  in  the  wish  :  — 
"  Talia  seecla,  suis  dixermit,  currite,fusis 
Concordes  stabili fatorum  numine  Purcas.. 
Aggredere  S  magnos  (aderit  j am  tempus .')  honores, 
Cara  Deum  soholes,  magnum  Jovis  incrementmn. 
Aspice  convexo  mutantem  pondere  mundum, 
Terrasque,  tractusque  maris,  ccelu?)ique  profundmn  : 
Aspice,  veniuro  Icetentur  ut  omnia  seeclo. 
O  mihi  tarn  longcB  tnaneat  pars  ultima  vita, 
Spiritus,  et  quantumsat  erit  tua  dicere facta  .'"-Vir.  Ec.  iv. 
There  has  never  been  a  translation  of  this,  worthy  of  the 
jjoet ;  and  to  such  a  piece  I  cannot  persuade  myself  to  append 
the  hobbling  verses  of  Mr.  Dryden. 

2.  Taken  in  every  point  of  view,  the  17th  verse  is  one  of  the 
most  '^urious  and  singular  in  the  New  Testament.  It  has  been 
well  observed,  that  the  first  words  make  a  regular  Greek  hex- 
ameter verse,  supposed  to  be  quoted  from  some  Greek  poet 
not  now  extant :  and  the  last  clause  of  the  verse,  with  a  very 
little  change,  makes  another  hexameter. 

Ylaija  Soai;  ayaOr},  hat  irav  iwprina  rsXetnv, 
I^'  atro  roiv  ((>b>Tiov  Tlarpu;  KarafJatvov  avwOci'. 
"  Every  goodly  gift,  and  every  perfect  donation. 
Is  from  the  Father  of  lights;  and  from  above  it  descendeth." 
The  first  line,  which  is  incontestably  a  perfect  hexameter^ 
may  have  been  designed  by  St.  James  ;  or,  in  the  course  of 
composition,  may  have  originated  from  accident ;  a  thing 
which  often  occurs  to  all  good  writers  ;  but  the  sentiment  it- 
self is  immediately  from  heaven.  I  know  not  that  we  can  be 
justified  by  sound  criticism  in  making  any  particular  distinc- 
tion between  Sotm  and  Jtoprj/jn— our  translators  have  used  the 
same  word  in  rendering  botli.  They  are  often  synonymous; 
but  sometimes  we  may  observe  a  shade  of  difTerence,  Soatf 
signifying  a  ^i/i(  of  any  kind,  here  probably  meaning  earthly 
blessings  of  all  sorts  ;  6(opmia  signifying  a  free  gift — one  that 
curaes  without  constraint  fi-om  the  mere  benevolence  of  the 
giver.  And  here  it  may  signify  all  spiritual  and  eternal 
blessings.  Now,  all  these  come  from  above  ;  God  is  as  much 
the  Author  of  our  earthly  good,  as  He  is  of  our  eternal  salva- 
tion. Earthly  blessings  are  simply  good :  but  they  are  imper- 
fect:  they  perish  in  the  using.  The  blessings  of  grace  and 
glory  are  supreme  good — they  are  permanent  and  perfect — 
and  to  the  gift  that  includes  these  the  term  Tc\tiov,  perfect,  is 
here  properly  added  by  St.  James. 

3.  In  the  latter  part  of  the  verse,  nap  m  ovk  er*  iranoKXaYV, 
t]  rpoirrfi  aTrojKia'j/in,  which  we  translate,  icith  whom  ts  no 
variableness,  neither  shadoic  of  turning,  there  is  an  allusion 
to  some  of  the  most  abstrusn  principles  in  astronomy.     Tliia 


Of  the  doctrine  of  parallax 


CHAPTER  I. 


alluded  to  in  verse  17, 


is  not  accidental ;  for  every  word  in  the  whole  verse  is  astro- 
nomical. \\\b  TTarrjp  twv  ipdiriov,  Father  of  tights,  there  is 
the  most  allusion  to  the  sun,  who  is  the  father,  au- 
thor, or  source,  of  all  the  lights,  or  luminaries,  proper  to  our 
system.  It  is  not  only  his  light  which  tee  enjoy  by  day;  but 
it  is  his  light  also  which  is  reflected  to  us,  from  the  moon's 
surface,  by  night.  And  it  is  demonstrajjle  that  all  the  planets, 
Mercury,  Venus,  the  Earth,  the  3Ioon,  Mars,  Ceres,  Pallas, 
Juno,  Vesta,  Jupiter,  Saturn,  !*aturn's  Rings,  and  Herschel, 
or  the  Georgium  Sidus  ;  witli  the  four  satellites  of  Jupiter, 
the  seven  satellites  of  5-atiirn,  and  the  sis  satellites  of  the 
Georgium  Sidus,  thirty-one  bodies  in  all,  besides  the  comets ; 
all  derive  their  light  from  the  sun,  being  perfectly  opaque  or 
dark  in  themselves;  the  sun  being  the  only  luminous  body  in 
our  system  ;  all  the  rest  being  illumined  by  him. 

The  word  vapaWayrt,  which  we  translate  variableness, 
from  TrapaWaTTd},  to  change  alternately ;  to  pass  from  one 
change  to  another,  evidently  refers  to  parallax  in  astronomy. 
To  give  a  proper  idea  of  what  astronomers  mean  by  this  term, 
it  must  be  premised  that  all  the  diurnal  motions  of  the  hea- 
venly bodies,  from  east  to  west,  are  only  apparent,  being  oc- 
casioned by  the  rotation  of  the  earth  upon  its  axis  in  an  oppo- 
site direction  in  about  twenty-four  nours.  These  diurnal 
motions  are,  therefore,  performed  unifornd;/  round  the  axis, 
or  polar  diameter,  of  the  earth,  and  not  round  the  place  of  the 
spectator,  who  is  upon  the  eanh'.s  surface.  Hence  every  one 
who  observes  the  apparent  motion  of  the  heavens  from  this 
surface,  will  tlnd  that  this  motion  is  not  even,  equal  arches 
being  described  in  unequal  limes: — for  if  a  globular  body, 
such  as  the  earth,  describe  equally  the  circumference  of  a 
circle  by  its  rotatory  motion,  it  is  evident  the  equality  of  this 
motion  can  be  seen  in  no  other  points  than  those  in  the  axis 
of  the  circle ;  and,  tlierefore,  any  object  viewed  from  the  cen- 
tre of  the  earth  will  appear  in  a  ditterent  place  from  what  it 
does  when  observed  from  the  surface.  This  difference  of 
place  of  tl'.e  same  object,  seen  at  the  same  time  from  the  earth's 
centre  and  surface,  is  called  its  parallax. 

As  I  shall  malie  some  farther  use  of  this  point,  in  order  to 
make  it  plain  to  those  who  are  not  much  acquainted  with  the 
subject  to  which  I  am  satisfied  St.  James  alludes,  I  shall  intro- 
duce the  following  diagram  : 

Let  the  circle  OKNS,  in  tlie  annexed  figure,  represent  the 
earth,  E  its  centre,  O  the  place  of  an  ohserver  on  its  surface, 
whose  visible  or  sensible  horizon  is  OH,  and  the  line  EST, 
parallel  to  OH,  the  rational,  true,  or  mathematical  horizon. 
I,et  ZDFT  be  considered  a  portion  of  a  great  circle  in  the  hea- 
vens, and  A  the  place  of  an  object  in  the  \nsih\e  korizo7i.  Join 
EA  by  a  Ihie  produced  to  C :  then  C  is  the  true  place  of  the 
object,  and  H  is  its  apparent  place  ;  and  the  angle  CAH  is  its 
parallax ;  and  because  the  object  is  in  the  horizon,  it  is  called 
its  horizontal  parallax.  As  OAE,  the  angle  which  the  earth's 
radius,  or  semidiameter,  subtends  at  the  object,  is  necessarily 
equal  to  its  opposite  angle  CAH;  hence  the  horizontal  pa- 
rallax of  an  object  is  defined  to  be  the  angle  which  the  earth's 
semidiameter  subtends  at  that  object. 

The  whole  effect  of  parallax  is  in  a  vertical  direction  ;  for 
t'.ie  parallactic  angle  is  in  the  plane  passing  through  the  ob- 
server and  the  earth's  centre ;  which  plane  is  necessarily  per- 
pendicular to  the  horizon,  the  earth  being  considered  as  a 
sphere.  The  more  elevated  an  object  is  above  the  horizon,  the 
less  the  parallax,  the  distance  froin  the  earth's  centre  conti- 
nuing the  same.  To  make  this  sulhciently  clcur,  let  B  repre- 
sent an  object  at  any  given  altitude  above  the  visible  horizon 
CAH  ,  tlien  the  angle  DBF,  formed  by  the  straight  lines  OB 
and  EB,  produced  to  F  and  I),  will  be  the  parallax  of  the  ob- 
ject at  the  given  altitude,  and  is  less  than  the  parallax  of  the 
same  object  when  in  the  visible  horizon  OAH,  for  the  angle 
DBF  is  less  than  the  angle  CAH.  Hence  the  horizontal  paral- 
lax is  the  greatest  of  all  diurnal  parallaxes;  and  when  tiie  ob- 
ject is  in  the  zenith,  it  has  no  parallax ;  the  visual  ray  pass- 
ing perpendicularly  y^rom  the  object,  through  the  o6serrer,  to 
the  earth's  centre,  as  in  the  line  ZOE. 


The  quantity  of  the  horizontal  parallax  of  any  object  Is  in 
proportion  to  its  distance  from  the  place  of  observation,  being 
greater  or  less,  as  the  object  is  nearer  to.  or  farther  removed 


front,  the  spectator.  In  illustration  of  this  point,  let  I  be  the 
p^ace  of  an  object  in  the  sensible  horizon ;  then  will  LIH  bo 
Its  horizontal  parnlla.x,  which  is  a  smaller  angle  than  CAH,  the 
horizontal  parallax  of  the  nearer  object  A. 

The  horizontal  parallax  being  given,  the  distance  of  the  ob- 
ject from  the  earth's  centre,  EA  or  EI,  may  be  readily  found 
in  semidiameters  of  the  earth  by  the  resolution  of  the  right- 
angled  triangled  OEA,  in  which  we  have  given,  the  angle  OAE, 
the  horizontal  parallax,  the  side  OE,  the  semidiameter  of  the 
earth,  considered  as  unity,  and  tlie  right  angle  AOE,  to  find 
the  side  EA,  tlie  distance  of  the  object  from  the  earth's  centre. 
The  proportion  to  be  used  in  this  case  is :  The  sine  of  the  ho- 
rizontal parallax  is  to  unity,  the  semidiameter  of  the  earth; 
as  radius,  i.  e.  the  right  angle  AOE,  the  sine  of  ninety  degrees 
being  the  radius  of  a  circle,  is  to  the  side  EA.  This  proper 
tion  is  very  compendiously  wrought  by  logarithms  as  follows : 
subtract  the  logarithmic  sine  of  the  horizontal  parallax  from 
10,  the  radius,  and  the  remainder  will  be  the  logarithm  of  the 
answer. 

Example. — When  the  moon's  horizontal  parallax  is  a  de- 
gree, what  is  licr  distance  from  the  earth's  centre  in  semidia- 
meters of  the  earth? 

From  the  radius,  ....  100000000 

Subtract  the  sine  of  one  degree  •  -  8-2418653 


Remainder  the  logarithm  of  57-2987    -  -  1-7581447 

Which  is  the  distance  of  the  moon  in  semidiametei-s  of  the 
earth,  when  her  horizontal  parallax  amounts  to  a  degree.  If 
57-2987  be  multiplied  by  -3977,  the  English  miles  contained  in 
the  earth's  semidiameter,  the  product,  227876-9  will  be  the 
moon's  distance  from  the  eartli's  centre  in  Enghsh  miles. 

The  sun's  horizontal  parallax  is  about  eight  seconds  and 
three-fifths,  as  is  evident  from  the  phenomena  attendmg  the 
transits  of  Venus,  of  1701  and  1769,  as  observed  in  different 
parts  of  the  world  : — a  method  of  obtaining  the  solar  parallzux 
abundantly  less  liable  to  be  materially  all'ected  by  error  of 
observation  than  that  of  Hipparchus,  who  lived  between  the 
IS'lth  and  163d  Olympiad,  from  lunar  eclipses  ;  or  than  that 
of  Aristarchus  the  Sumian,  from  the  moon's  dichotomy  ;  or 
even  than  that  of  modern  astronomers  from  the  parallax  of  Mara 
when  in  opposition,  and,  at  the  same  lime,  in  or  near  his  pe- 
rihelion. The  sun's  horizontal  parallax  being  scarcely  the 
41Sth  part  of  that  of  the  moon  given  in  the  preceding  exam- 
ple, if  227876-9,  the  distance  of  Ihe  moon  as  found  above,  be 
multiplied  by  4186,  (for  tlie  horizontal  parallax  decreases 
nearly  in  proportion  as  the  distance  increases,)  the  product 
will  be  tl.3  distance  of  the  sun  from  tlie  earth's  centre,  which 
will  be  found  to  be  upwards  of  ninety-five  millions  of  Eng- 
lish miles. 

Wlien  we  know  the  horizontal  parallax  of  any  object,  its 
magnitude  is  easily  detGimined.  Tlie  apparent  diameter  of 
the  sun,  for  example,  at  his  mean  distance  from  the  earth,  is 
somewhat  more  tiiaii  thirty-two  tninutes  of  a  degree,  which 
is  at  least  a  hundred  and  eU  ven  times  greater  than  the  double 
of  the  sun's  horizontal  parallax,  or  the  apparent  diameter  of 
the  earth  as  seen  from  the  sun  ;  therefore,  the  real  solar  dia- 
meter must  be  at  least  a  hmidred  and  eleven  times  greater 
than  that  of  the  earth ;  i.  e.  upwards  of  880,000  English  miles. 
And  as  spherical  bodies  are  to  each  other  as  the  cubes  of  their 
diameters,  if  111  be  cubed,  we  shall  find  that  the  magnitude 
of  the  sun  is  more  than  thirteen  hundred  thousand  times 
greater  than  that  of  the  earth. 

The  whole  effect  of  parallax  being  in  a  vertical  circle,  and 
the  circles  of  the  spliere  not  being  in  this  direction,  the  paral- 
lax of  a  star  will  evidently  change  its  true  place  with  respect 
to  these  different  circles  ;  whence  there  are  five  kinds  of  di- 
urnal parallaxes,  viz.  the  parallax  of  longitude,  parallax  of 
latitude,  paralla.x  of  ascension  or  descension,  parallax  of  de- 
clinalion,  and  paralla,x  of  altitude,  the  last  of  which  has  been 
already  largely  explained  ;  and  the  meaning  of  the  first  four, 
simply,  is  the  difference  between  the  true  and  visible  longi- 
tude, latitude,  right  ascension,  and  declination,  of  an  object. 
Besides  these,  there  is  another  kind  of  paralla.x,  called  by  mo- 
dern astronomers  the  pa;-aWa.r  of  the  earth's  annual  oreit, 
by  which  Is  meant  the  difference  between  the  places  of  a  pla- 
net as  seen  from  the  sun  and  tlie  earth  at  the  same  time,  tho 
former  being  its  true  or  heliocentric  place,  and  the  latter  its 
apparent  or  geocentric  place.  The  ancient  astronomers  gave 
the  term  parallax  only  to  the  diurnal  apparent  inequalities  of 
motion  in  the  moon  and  planets,  Ptclemy,  who  lived  in  the  se- 
cond century,  calling  proslaplucresis  orbiswhal  is  now  named 
Ihe  parallax  of  the  great  or  annual  orbit.  This  parallax  is 
more  considerable  than  the  diurna'  parallax,  as  the  earth's 
annual  orbit  is  more  considerable  than  the  earth's  semidiame- 
ter. This  parallax,  when  greatest,  amounts  in  Mars,  the  near- 
est superior  planet,  to  upwards  of  forty-seven  degrees  ; — in 
Jupiter  to  near  twelve  degrees  ; — in  Saturn  to  more  than  six 
degrees,  &c.  In  the  region  of  the  nearest  fixed  stars,  i.  e. 
those  new  ones  of  1572  and  1604,  double  the  radius  of  the 
earth's  orbit  does  not  subtend  an  angle  of  a  si7igte  minute  of 
a  degree  ;  whence  it  is  evident  the  nearest  fixed  stars  are  at 
least  hundreds  cf  times  more  distant  from  us  than  the  Geor- 
giimi  Sidus  is,  whose  greatest  annual  parallax  amounts  to  up- 
wards of  three  degrees.  The  annual  parallaxes  of  the  fixed 
stars  are,  in  general,  too  minute  to  be  measured  ;  hence  then 
distancen  from  the  earth  must  be  inconceivably  great. 

413 


We  should  not  frcfer 


JAMES. 


the  rich  to  the  poor. 


Any  farther  description  of  parallax  would  be  useless  in  re- 
ference to  tlie  subject  to  be  illustrated. 

The  words  rporrrii  anouKiaa^ia,  shadow  of  turning,  either 
refer  to  the  darkness  in  which  the  earth  is  involved  in  conse- 
quence of  its  taming  round  its  nxis  once  in  every  twenty- 
four  hours,  by  means  of  which  one  hemisphere,  or  half  of  its 
surface,  is  involved  in  darkness,  being  hidden  from  the  sun 
hy  the  opposite  hemisplirre  ;  or,  to  the  diflerent  portions  of 
Iho  earth  which  coine  gralmhy  into  the  solar  lifflit,  by  ils  re- 
volution round  its  orhi; ;  winch,  in  consequence  of  the  pole 
of  the  earth  being  incl  n  -d  nearly  twenty-three  degrees  and  a 
half  to  the  plane  of  its  orbit,  and  keeping  its  parallelism 
through  every  part  of  its  i-evohition,  causes  all  tlie  vicissitudes 
of  seasons,  with  all  the  increasinff  and  decreasing  proportions 
of  light  and  darkness,  and  of  cnld  and  heat. 

Every  person  wlio  nnderstands  the  images,  will  see  with 
what  propriety  r^t.  James  has  introduced  them  ;  and  through 
this,  his  great" object  is  at  once  discernible.  It  is  evident  from 
this  ciiapter,  that  tliere  were  persons  among  those  to  wliom 
he  wrote,  that  held  very  erroneous  opinions  concerning  the 
Divine  nature  ;  viz.  that  God  tempted,  or  influenced,  men  to 
sin  :  and,  consequently,  that  lie  was  the  authoi  of  all  the  evil 
that  is  in  the  world;  and  that  He  withholds  His  light  and  in- 
fluence when  necessary  to  convey  the  trutVi,  and  to  correct 
vice.  To  destroy  this  error,  he  showj,  that  though  the  sun, 
for  its  splendour,  genial  heat,  and  general  utility  to  the  globe 
and  its  inhabitants,  may  be  a  fit  emblem  of  God  ;  yet,  in  se- 
veral respects,  the  metaphor  is  very  imperfect,  for  the  sun 
himself  is  liable  to  repeated  obscurations  ;  and  although,  as 
to  his  mass,  he  is  in  thefocus  of  the  system,  giving  light  and 
heat  to  all ;  yet  he  is  not  every  where  present,  and  both  his 
light  and  heat  may  be  intercepted  by  a  great  variety  of  oppo- 
sing bodies,  and  oilier  causes. — St.  James  refers  particularly 
to  the  Divine  ubiquity,  or  omnipresence.  Wherever  His  light 
and  energy  are,  there  is  He  Himself:  neither  His  Word  nor 
His  Spirit  gives  false  or  inconsistent  views  of  His  nature  and 
gracious  purposes.  He  has  no  parallax,  because  He  is  equal- 
ly present  every  where,  and  intimately  near  to  all  His  crea- 
tures ;  He  is  never  seen  where  He  is  not ;  or  not  seen  where 
He  is.  He  is  the  God  and  Father  of  all ;  zclio  is  above  all, 
and  THROUGH  all,  and  in  all;  "in  the  wiile  waste,  as  in  the 


city  full."  Nor  can  any  thing  be  hidden  from  His  light  and 
heat.  There  can  be  no  opposing  bodies  to  prevent  Him  froui 
sending  forth  His  light  and  His  truth,  because  He  is  every 
where  esse?itially  present.  He  suffers  no  eclipses— He  chan- 
ges not  in  His  nature— He  varies  not  in  His  designs — He  is 
ever  a  full,  free,  and  eternal  fountain  of  mercy,  goodness, 
truth,  and  good  will  to  all  His  intelligent  offspring.  Hallelujah, 
the  Lord  God  Omnipotent  reigneth  !    Amen. 

In  concluding  these  observations,  I  tliink  it  necessary  to  re- 
fer to  Mr.  Waketield's  translation  of  this  text,  and  his  vindi- 
cation of  that  translation:  Every  good  gift,  and  every  per- 
fect kindness,  comelh  down  from  above,  from  the  Father  of 
lights,  with  ichom  is  no  parallax,  nor  tropical  shadow.  "  Some 
have  affected,"  says  he,  "to  ridicule  my  translation  of  this 
verse — if  it  be  obscure,  the  aiithor  must  answer  for  that,  and 
not  the  translator.  Why  should  we  impoverish  the  sacred 
writers,  by  ro'ibing  them  of  the  Learning  and  science  they  dis- 
play 1  Why  sliould  we  conceal  in  the»i,  what  we  sliould  os- 
tentatiously point  out  in  profane  aulhors7  And  if  any  of 
these  wise,  learned,  and  judicious  critics  think  tliey  under- 
stand the  phrase  shadou^  of  turning,  I  wish  tliey  would  con- 
descend to  explain  it."  Yes,  if  sucli  a  sentiment  were  found 
in  Aralus,  or  in  any  other  ancient  astronomical  writer,  whole 
pages  of  commentary  would  be  written  on  it,  and  the  subtle 
doctrine  of  the  parallactic  angle  proved  to  be  well  known  in 
itself,  and  its  use  in  determining  tlie  distances  and  magnitudes 
of  the  heavenly  bodies,  to  the  ancients  some  hundreds  of  years 
before  the  Christian  a;ra. 

The  sentiment  is  as  elegant  as  it  is  just;  and  forcibly  points 
out  the  imchangeableness  and  beneficence  of  God.  Jie  is  the 
S\m,  not  of  a  system,  but  of  all  worlds  :  the  great  Fountain 
and  Dispenser  of  light  and  heat ;  of  power  and  life  ;  of  order, 
harmony,  and  perfection.  In  Him,  all  live  an(i  move  ;  ami 
from  Him  tliey  have  their  being.  There  are  no  spots  on  His 
disk  ;  all  is  unclouded  splendour.  Can  He  who  dwells  in  this 
unsolTerable  and  unapproachabte  light,  in  his  own  eternal 
self-suHiciency,  concern  Himself  with  the  affaii-gof  mortals  1 
—Yes,  for  we  are  his  offspring  ;  and  it  is  one  ^xirt  of  His  per- 
fection to  delight  in  the  welfare  of  Ilis  inteHigen-E  creatures. 
He  is  loving  to  every  man  r  He  hates  nothing  that  He  has 
made  :  and  His  praise  endureth  for  ever  ! 


CHAPTER  II. 

We  should  not  prefer  the  rich  to.  the  poor,  nor  shoir>  any  partiality  inconsistent  with  the  Gospel  of  Christ,  1—4.  God  has 
chosen  the  poor,'rich  in  faith,  to  be  heirs  of  his  kingdom,  even  those  whom  some  among  their  brethren  despised  and  op- 
pressed, f),  6.  They  should  love  their  neiglihour  as  theniselves,  and  have  no  respect  of  persons,  7 — 9.  He  who  breaks  one 
command  of  God  is  guilty  o-f  tlte  w/iole,  10,  1 1.  77(6^  should  act  as  those  who  shall  be  judged  by  the  law  of  liberty  ;  and  he 
shall  have  judginent  tcithout  mercy,  icho  shows  no  mercy,  12,  13.  Failh  without  works  of  charily  and  mercy  is  dead :  nor 
can  it  exist  w/iere  there  are  no  good  works,  14—20.  Abraham  proved  his  faith  by  his' works,  21 — 24.  And  so  did  Rahab, 
25.  As  tlie  body  without  the  soul  is  dead;  so  is  failh  without  good  WQrks,'2&.  [A.  M.  cir.  4065.  A.  D.  cir.  CI.  An.  Olymji. 
cir.  CCX.  1.     A.  U.  C.  cir.  814.) 


MY  brethren,  have  not  the  faith  of  our  Lord  Jesus  Christ, 
•  the  Laid  of  glory,  with  ^  respect  of  persons. 

2  For  if  there  come  unto  your  ■=  assembly,  a  man  with  a  gold 
ring,  in  goodly  apparel,  and  there  come  in  also  a  poor  man  in 
vile  raiment ; 

3  And  ye  have  respect  to  him  that  weareth  the  gay  clothing, 
and  say  unto  him,  Sit  thou  here  '^  in  a  good  place ;  and  say  to 
the  poor,  Stand  thou  there,  or  sit  here  under  my  footstool : 

4  Are  ye  not  then  partial  in  yourselves,  and  are  become  judges 
of  evil  thonght.s? 

5  Hearken,  my  beloved  brethren,  °  Ilath  not  God  chosen 
ihe  poor  of^  this  world  f  rich  in  faith,   and  heirs  of  ^  the 

alCorimljiiinsa.g.— bLeviiicua  19.15.  Deuteronomy  1.I7.&,  16. 19.  Proverbs  24. 
e3.&S92l.  Mallllew  22.18.  Verse  9.  .liiile  16.— c  Or.  3yna»o?iie.-d  Or,  well,  or, 
Eeemly.-c  .Tol.n  7.43.  1  Corintliians  1.26,  23.-f  Luke  12.21.  1  Timothy  CIS.  Rev. 
C.").— g  Or,  tlmt. 

NOTES.— Verse  1.  My  brethren,  have  not]  This  verse 
should  be  read  interrogatively,  J\ly  brethren,  do  ye  not  make 
profession  of  the  faith  or  religion  of  our  glorious  Lord  Jesns 
Christ,  with  accepfance  of  persons  7  That  is,  preferring  the 
rich  to  the  poor,  merely  because  of  their  riches,  and  not  on 
account  of  any  moral  excellence,  personal  piety,  or  public  use- 
fulness. Tit^ii,  faith,  is  put  liere  for  religion  :  and  tjjs  do^rjs, 
of  glory,  should,  according  to  some  critics,  be  construed  with 
it  as  the  Syriac  and  Coptic  have  done.  Some  connect  it  with 
our  Lord  Jesus  Christ — fhereligion  of  our  glorious  Lord  Je- 
sus Christ  Others  translate  thus,  i he  faith  of  the  glory  of 
our  Lord  Jesus.  There  are  many  various  readings  in  the 
MSS.  and  Versions  on  this  verse  ;  the  meaning  is  clear  enough, 
though  the  connexion  be  rather  obscure. 

2.  If  there  come  unto  your  assembly]  Eis  rrtv  avvaytayriv, 
into  the  synagogue.  It  appears  from  this,  that  the  apostle  is 
addressing  Jews,  who  frequented  their  synagogues,  and  car- 
ried on  their  worship  there,  and  judicial  proceedings,  as  the 
Jews  were  accustomed  to  do.  Our  w.ird  assembly  does  not 
express  the  original  :  and  we  cannot  suppose  that  these  syna- 
BOgues  were,  at  this  time,  occupied  witli  Christian  worship  : 
but  that  the  Christian  Jews  continued  to  frequent  them  for  the 
purpose  of  hearing  the  Law  and  the  prophets  read,  as  Ihey 
had  formerly  done,  previously  to  their  conversion  to  the  Chris- 
tian faith.  But  St.  James  may  refer  here  to  proceedings  in  a 
court  of  justice. 

With  a  gold  ring,  in  goodly  apparel]  The  ring  on  the  fiii- 
per,  nnd  the  splendid  garb,  were  proofs  of  the  man's  opu- 
lence ;  and  his  ring,  and  his  coat,  not  his  worth,  moral  good 


kingdom  h  which  he  hath  promised  to  them  that  love  himi 

6  But  •  ye  have  despised  the  poor.     Do  not  rich  men  oppress 
you,  k  and  draw  you  before  the  judgment  seats  1 

7  Do  not  tliey  blaspheme  that  wortliy  name  by  the  which  ye 
are  called  1 

8  If  ye  fulfil  the  royal  law  according  to  the  scripture,  '  Thoti 
shall  love  thy  neighbour  as  thyself,  ye  do  well ; 

9  But  ■"  if  ye  have  respect  to  persons,  ye  commit  sin,  and  are 
convinced  of  the  law  as  transgressors. 

10  For  whosoever  shall  keep  the  whole  law,  and  yet  offend 
in  one  point,  "he  is  guilty  of  all. 

11  For  °  he  that  said,  p  Do  not  commit  adultery,  said  alSo,  Do 

17.  .Matt  P.3.  Lultotj.sn.fc  la.K.  1  Cor.?.?. 
i  Acts  13  50.&  17.6.SI.  13  12.  Cli  ,-.6.— 1  Lov. 
14  &6.a.-ni  Verl.— 11  Den. 27.20.  Mmt.r-. 
.id— p  Exod.CO.  li,14. 


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414 


qualities,  or  the  righteousness  of  his  cause,  procured  liim  tho 
respect  of  which  St.  James  speaks. 

There  come  in  also  a  poor  man]  In  ancient  times  petty 
courts  of  judicature  were  held  in  the  synagtigncs,  as  Vitringa 
has  sufficiently  proved,  De  Vet.  Syn.  1.  3.  p.  1.  c.  11.  and  it  is 
probable  that  the  case  here  adduced  was  one  of  a  judicial 
kind  ;  where,  of  the  Uvo parties,  one  was  rich,  and  the  other 
poor ;  and  the  master,  or  ruler  of  the  synagogue,  or  he  who 
presided  in  this  court,  paid  particular  deference  to  the  rich 
man,  and  neglected  the  poor  man;  though,  as  plaintiff  anA 
defendant,  they  were  equal  in  tlie  eye  of  justice  :  and  should 
have  been  considereii  so  by  an  impartial  judge. 

3.  Sit  here  under  my  footstool]  Thus  evidently  prejudging 
the  cause,  and  giving  the  poor  man  to  see  that  he  was  to  ex- 
pect no  impartial  administration  of  justice  in  his  cause. 

4.  Are  ye  not  then  partial]  On  StcKpidrjre.  Do  ye  not  make 
a  distinction,  thongli  the  case  has  not  been  heard,  and  the 
law  has  not  decided  % 

Judges  of  evil  thoughts]  Kpirni  Sta\oyt:rftwv  Trovrjpwv 
Judge);  of  evil  reasonings ;  that  m,  judges  toho  reason  wick- 
edly. Who,  in  effect,  say  in  your  hearts,  We  will  espouse  the 
cause  of  the  rich,  because  they  ran  befriend  us;  we  will 
neglect  that  of  the  poor,  because  they  cannot  help  us,  nor 
have  they  power  to  hurt  us. 

5.  Hath  not  God  chosen  the  poor  of  this  world]  This  seems 
to  refer  to  Matt.  xi.  5.  And  the  poor  have  the  Gospft  preach- 
ed to  the.m.  These  believed  on  the  Lord  Jesus  and  found  His 
salvation,  while  the  rich  despised,  negloctrd,  and  perfiecutiMl 
Him.     Three  had  that  faith  in  Christ  which  put  them  in  pi*- 


77ie  auj'id  alate 


CHAPTER  II. 


of  the  unmerciful. 


not  kill.  Now  If  thou  commit  no  adultery,  yet  If  thou  kill,  thou    showed  no  mercy  ;  and  '  mercy  '  rejoiceth  against  judgment 


art  become  a  transgressor  of  the  law. 

12  So  speak  ye,  and  so  do,  as  they  tliat  shall  be  judged  by  i  the 
law  of  liberty. 

13  For  '  he  shall  have  judgment  without  mercy,  that  hath 

'rov  21.13.    Matthew  6. 15.&.19.35.&  23.41,42.— 

nession  of  the  choicest  spiritual  blessings,  and  gave  tliern  a 
right  to  the  kingdom  of  heaven.  While,  therefore,  they  were 
despised  of  men,  they  were  liighly  prized  of  Gud. 

6.  Do  not  rich  men  oppress  you]  The  administration  of  jus- 
tice was,  at  this  time,  in  a  miserable  state  of  corruption  among 
the  Jews;  but  a  Christian  was  one  wlio  was  to  expect  no 
justice  any  where  but  from  his  («'od.  The  words  Karaivva- 
S'cvjvatVf  exceedingly  oppress,  and  c^Koviriv  ei;  Kpirripia, 
drag  you  to  courts  of  justice,  show  how  grievously  oppressed 
and  maltreated  the  Christians  were  by  their  countrymen  the 
Jews;  who  made  law  a  pretest  to  afflict  their  bodies,  and 
spoil  them  of  their  property. 

7.  Blaspheme  that  worthy  name]  They  took  every  occasion 
to  asperse  the  Christian  name  and  the  Christian  faith;  and 
have  been,  from  the  beginning  to  the  pre.sent  day,  famous  for 
their  blasphemies  against  Cliris' and  His  religion.  It  is  evi- 
dent that  these  were  Jews,  of  whom  St.  James  speaks ;  no 
Christians  in  these  early  times  could  have  acted  the  part  here 
mentioned. 

8.  The  royal  laic]  No^or  ffafrtXixtv.  This  epithet,  of  all 
the  New  Testament  writers,  is  peculiar  to  James  :  but  it  is 
frequent  among  the  Greek  writers  in  the  sense  in  which 
it  appears  St.  James  uses  it.  BatriXi/coj,  royal,  is  used  to 
signify  any  thing  tliat  is  of  general  concern  ;  is  sttitable  to 
all,  and  necessary  for  all.  as  brotherly  love  is.  Tiiis  com- 
mandment, Thou  shall  love  thy  neiglibour  as  thyself,  is  a  roy- 
al lair' ;  not  only  because  it  is  ordained  of  God,  and  proceeds 
from  His  kingly  authority  over  men ;  b>it  because  it  is  so 
■useful,  suitable,  and  necessary,  lo  tlie  present  state  of  man : 
and  as  it  was  given  us  particularly  by  Christ  Himself,  Jolin  xiii. 
;M.  XV  12.  wlio  iso\ir  King,  as  well  as  Prophet  and  Priest,  it 
should  ever  put  us  in  mind  of  His  authority  over  us,  and  our 
.subjection  to  Him.  As  the  regal  state  is  tlie  most  excellent 
for  secular  dignity,  and  civil  utility,  that  exists  among  men; 
hence  we  give  the  epithet  royal  to  whatever  is  excellent,  no- 
ble, grand,  or  u.<:eful. 

9.  But  if  ye  have  respect  to  persons]  In  judgment,  or  in 
any  other  way,  ye  commit  sin  against  God,  ami  against  your 
brethren  ;  and  are  convinced,  fXrjynyufi'of,  and  are  convicted 
t>y  the  law ;  by  this  royal  law.  Thou  shalt  love  thy  neighbour 
as  thyself;  as  transgressors,  having  shown  this  sinful  ac- 
reptance  of  persons,  which  has  led  you  to  lefase  justice  to  the 
poor  man,  and  uphold  the  rich  in  his  oppressive  conduct. 

10.  for  whosoever  shall  keep  the  whole  law,  &c.]  This  is  a 
rabbinical  form  of  speech.  In  the  Tract  Shabbafh,  fol.  70. 
where  they  dispute  concerning  tlie  thirty-nine  works  coni- 
mandnd  by  Mo.sos,  Rabiji  Yochanan  says.  But  if  a  man  do 
the  whole  icith  the  omission  of  otic,  he  is  guilty  of  the  whole, 
t'ndnf  erery  one.  \n  Bamidbarrabla,  aect.  9.  M.  200.  and  in 
Tanchum,  lol.  60.  there  is  a  copious  example  given,  how  an 
adulteress,  by  that  one  crime,  breaks  all  the  ten  command- 
ments :  and  by  the  same  mode  of  proof,  any  one  sin  may  be 
nhown  to  be  a  breach  of  the  whole  decalogue.  Tlie  truth  is, 
any  sin  is  against  the  Divine  authority  :  and  he  who  has  com- 
mitted one  transgression,  is  guilty  of  death  ;  and,  by  his  one 
deliberate  act,  dissolves,  as  far  as  ho  can,  the  sacred  connex- 
ion that  subsists  between  all  the  Divine  precepts,  and  the 
obligation  under  which  he  is,  to  obey  ;  and  thus  casts  off",  in 
rtTect,  his  allegiance  to  God.  For,  if  God  should  be  obeyed  in 
any  one  instance,  he  should  be  obeyed  in  all ;  as  the  authority 
and  reason  of  obedience  arc  the  same  in  every  case  ;  he,  there- 
fore, wlio  breaks  one  of  these  laws,  is,  in  efTect,  if  not  in  fact, 
P-iilty  of  the  whole.     But  there  is  scarcely  a  more  common 

form  of  speech  among  the  rabbins  than  this ;  for  they  consider, 
that  any  one  sin  lias  the  seeds  of  all  others  in  it. — See  a  multi- 
titudeof  examples  in  Schoettgen. 

11.  for  he  that  said]  That  is,  the  authority  that  gave  one 
commandment,  gave  also  the  rest ;  and  he  who'breaks  one,  re- 
sists this  authority  ;  so  that  the  breach  of  any  one  command- 
ment may  be  justly  considered  a  breach  of  the  whole  law.  It 
was  a  maxim  also  among  the  Jewisli  doctmv,  that  if  a  man 
kept  any  one  commandment  carefully,  though  he  broke  all 
the  rest,  he  might  assure  himself  of  the  favour  of  God  ;  for 
while  they  tauglu  that,  "  He  who  transgresses  all  the  precepts 
of  the  law,  has  broken  the  yoke,  dissolved  the  covenant,  and 
exposed  the  law  lo  contempt;  and  so  has  he  done  who  has 
broken  even  one  precept  ;"  (Mechilta,  fol.  5.  Yalciit  Simco- 
ni,  Par.  1.  fol.  59.)  they  alsotiught,  "  That  he  who  observed  any 
principal  command,  was  equal  to  him  who  kept  the  whole 
law :"  (.Kiddushin,  fol.  39.)  and  they  give  for  example,  "  If  a 
man  abandon  idolatrv,  it  is  the  same  as  if  he  had  fulfilled  the 
whole  law."  Ibid.  fol.  40.  To  correct  this  false  doctrine, 
James  lays  down  that  in  the  11th  verse.  Thus  they  did,  and 
undid. 

12.  So  speak  ye,  and  so  do]  Have  respect  to  everv  com- 
mandment of  God  ;  for  this,  the  law  of  liberty,  the  Go"spel  of 
Jesus  Christ,  particularly  requires:  and  tijis  is  the  law  by 
which  all  mankind,  who  have  had  the  opportunity  of  knowing 
It,  shall  be  judged.  But  all  along  v«t.  James  particularly  refers 
to  the  precept,  Thou  s.halC  love  thy  neighbour  as  thyself. 


14  "  What  doth  it  profit,  my  brethren,  though  a  man  say  ho 
hath  faith,  and  have  not  works  I  can  faith  save  him  ? 

15  >■  If  a  brother  or  sister  be  naked,  and  destitute  of  daily  food, 

16  And  ™  one  of  you  say  unto  them,  Depart  in  peace,  be  ye 

t  Or,  jloricth.-u  .Ma-.lI.ew  7  26.  Chspler  l.liS.-v  See  .'ob  C-l.  19,  ■'O.  Luke  S.  II.— 
w  I  John  3.  IS. 

13.  for  he  shall  have  judgment]  He  who  shows  no  mercy  to 
man  ;  or,  in  other  words,  he  who  does  not  exercise  himself  in 
works  of  charity  and  mercy  to  his  needy  fellow  creatures, 
shall  receive  no'mercy  at  the  hand  of  God :  for  He  haih  said, 
Blessed  is  I  lie  merciful,  for  they  shall  obtain  mercy.  The  unmer- 
ciful, therefore,  are  cursed  ;  and  they  shall  obtain  no  mercy. 

Mercy  rejoiceth  against  judgment]  These  words  are  va- 
riously understood.  1.  Mercy,  the  merciful  man,  the  abstract 
for  the  concrete,   exults  over  judgment;    tliat  is.  he  is  not 


afraid  of  il,   having  acted  according  to  the  law  of  liberty, 
Thou  shall  love  thy  neighbour  as  thyself.      2.  Ve  shall  be 
exalted  by  mercy  above  judgment.     3.  for  He,  (Got!,)  exalts 
mercy  above  judgment.    4.  A  merciful  man  rejoices  rather  in 
opportunities  of  showing  mercy,  than  in  acting  according  to 
strict  justice.    5.  In  the  great  day,  though  justice  niislit  con- 
demn every  man,  according  to  the  rigour  of  the  law;  yet, 
I  God  will  cause   mercy  to  triumph  over  justice   in   bringing 
I  those  into  His  glory,  who,  for  his  sake,  had  fed  the  Iningry, 
I  clothed  the  naked,  ministered  to  tlie  sick,  and  visited  tlie  pri- 
soners.— See  what  our  Lord  snys,  Malt.  x.w.  31 — ^6. 

In  the  M.SS.  and  Versions  there  is  a  considerable  variety  of 
readings  on  this  verse  :  and  some  of  the  senses  given  above, 
ore  derived  from  those  readings.  The  spirit  of  the  saying 
maybe  found  in  another  iii:T\\^\.nxe,  I  will  have  mercy,  and 
not  sacrifice;  I  prefer  works  of  charily  and  mercy  to  every 
thing  else,  and  especially  to  all  acts  of  worship.  The  koyal 
LAW,  Thou  shalt  lure  thy  neighbour  as  thyself,  should  parti- 
cularly prevail  among  men  :  because  of  the  miserable  siato 
to  which  all  are  reduced  by  sin,  so  that  each  particularly 
needs  tlie  help  of  his  brother. 

14.  What  doth  it  profit — though  a  man  say  he  hath  faith] 
Wc  now  come  to  a  part  of  this  epistle  which  has  appeared  to 
some  eminent  men  to  contradict  other  portions  of  I  he  Divine 
records.  In  short,  it  has  been  thought,  that  James  leaches  the 
doctrine  o{  justification  by  the  merit  of  good  wotks;  wliile 
Paul  asserts  this  to  be  iiisullicient,  andthat  man  \s  justified  by 
faith:  Lulhcr,  supposing  tliat  James  did  actually  le,-ich  the 
doctrine  of  justiljcation  Ijy  work?,  which  his  good  sense 
!  showed  him  to  be  absolutely  insufficient  for  salvation  ;  was 
'  led  to  condemn  the  epistle  i7i  toto,  as  a  production  unauthenti- 
cated  by  tlie  Holy  l-'pirit;  and,  consequently,  worthy  of  no  re- 
gard: he,  therefore,  termed  it,  epistola  straminea,  n  chaffy 
episUe,  an  epistle  of  straw,  fit  only  to  be  burnt.  Learned 
men  have  spent  much  time  in  striving  to  reconcile  these  two 
writers,  and  to  show  that  St.  Paul  and  St.  .lames  perfectly  ac- 
cord :  one  teaching  the  pure  doctrine;  the  other  guarding 
men  against  the  abuse  of  it.  Mr.  Wesley  sums  up  the  whole 
in  the  following  words,  with  his  usual  accuracy  and  preci- 
sion:— 'From  ch.  i.  22.  the  apostle  has  been  enforcing  Chris- 
tian practice.  He  now  applies  to  those  who  neglect  this, 
under  the  pretence  of  faith.  St.  Paul  had  taught  tliat  a  man 
is  juslifiea  by  faith  without  the  works  of  tlie  law.  This, 
some  already  began  to  wrest  to  their  own  destruction. 
Wherefore,  St.  .lames,  purposely  rejieating,  ver.  21,  23,  25,  the 
same  phrases,  testimonies,  and  examples,  which  St.  Paul  had 
used,  Rom.  iv.  3.  Heb.  xi.  17,  31.  refutes  not  the  doctrine  of  Si. 
Paul,  but  the  error  of  those  who  abused  it.  There  is,  there- 
tors,  no  contradiction  between  the  apostles  :  they  both  deli- 
vered the  truth  of  God,  but  in  a  diflerent  manner,  as  having 
to  do  with  difierent  kinds  of  men.  This  verse  is  a  summary 
of  what  follows  : — TI7m/  prqfiteth  it,  isenlarged  on.  vcr  15 — 17. 
Though  a  man  say.  ver.  18,  19. — Can  that  failh  save  him? 
ver.  20.  It  is  not  though  he  have  failh;  Xixnihough  he  say 
I  have  failh.  Here,  therefore,  true  living  faith  is  meant.  But 
in  other  parts  of  the  argument  the  apostle  speaks  of  a  dead 
imaginary  faith.  He  does  not,  therefore,  teach  that  true  faith 
can,  but  that  it  cannot,  subsist  without  works.  Nor  does  he 
oppose  JofV/t  to  works,  but  that  empty  name  of  failh,  to  real 
faith,  working  by  love.  Can  that  faith  which  is  without 
icorks  save  him  ?  No  more  than  it  can  profit  his  neighbour." 
Explanatory  Notes. 

That  St.  James  quotes  the  same  Scriptures,  and  uses  the 
same  phrases,  testimonies,  and  examples^  which  St.  Paul  has 
done,  is  fully  evident;  but  it  does  not  follow  that  he  wrote 
after  H.  Paul.  It  is  possible  that  one  had  seen  the  epistle  ot 
the  other;  but  if  so,  it  is  strange  that  neither  of  them  should 
quote  the  other.  That  St.  Paul  might  write  to  correct  the 
abuses  of  St  James's  doctrine,  is  as  po.^sible  as  that  James 
wrote  to  prevent  St.  Paul's  doctrine  from  being  abused:  for. 
there  were  Antinomians  in  the  church  in  the  time  of  St. 
James,  as  there  were  Pharisaic  persons  in  it  at  the  time  ^ 
St.  Paul.  I  am  inclined  to  think,  that  James  is  the  elder  wri- 
ter; and  rather  supjiose  that  neither  of  them  had  ever  seen 
the  other's  epistle.  Allowing  them  both  to  be  inspired,  God 
could  teach  each  what  was  necessary  for  the  benefit  of  the- 
church,  without  their  having  any  knowledge  of  each  other. — 
See  the  Preface  lo  this  epistle. 

As  the  Jews,  in  general,  were  very  strenuous  in  maintain- 
ing the  neces.-iity  of  good  works,  or  righteousness,  in  order  to 
justification:  wholly  neglecting  the  doctrine  of  failh  :  it  ib 
415 


Faith  without 


JAMES. 


works  is  dead. 


warmed  and  filled  ;  notwithstanding  ye  give  them  not  those 
things  which  are  needful  to  the  body  ;  what  doth  it  profit  l 

17  Even  so  faith,  if  it  hath  not  works,  is  dead,  being  ^  alone. 

IS  Yea,  a  man  may  say.  Thou  hast  faith,  and  I  have  works  : 
show  me  thy  faith  ^  without  thy  works,  '  and  I  will  show  thee 
my  faith  by  mv  works. 

19  Thou  believest  that  there  is  one  God  ;  thou  doest  well : 
"  the  devils  also  believe,  and  tremble. 

20  But  wilt  thou  know,  O  vain  man,  that  faith  without  works 
is  dead  1 

21  Was  not  Abraham  our  father  justified  by  works,  ^when 
he  had  offered  Isaac  his  son  upon  the  altar  1 

re«'l,  hy  ihy  works.— z  Chap. 3. 13.— a  Malt. 8.29. 
I  16.17  &.  19,15. 


not  to  be  wondered  at,  that  those  who  were  c-onverted,  and 
saw  the  absolute  necessity  o^ faith,  in  order  to  their  justifica- 
tion, should  have  gone  into  the  contrary  extreme. 

Can  faith  save  him]  That  is,  his  profession  of  faith  ;  for  it 
ie  not  said  that  he  has  faith  ;  but  that  he  says,  I  have  faltli. 
St.  James  probably  refers  to  that  faith  which  simply  took  in 
the  being  and  unity  of  God. — See  on  ver.  19,  24,  25. 

15.  If  a  brother  or  sister  /is  naisd]  That  is,  ill-clothed:  for 
yii/zi'o?,  naiced,  hx^  tliis  meaning  in  several  parts  of  the  New 
Testament ;  signifying  bad  clotliing,  or  the  want  of  some  par- 
ticular article  of  dress. — See  Matt.  xxv.  36,  38, 43,  44.  and  John 
xxi.  7.  It  has  the  same  comparative  signification  in  most 
languages. 

16.  Be  ye  rearmed  andfJIed]  Your  saying  so  to  them,  while 
you  give  them  nothing,  will  just  profit  them  as  much  as  your 
professed  faith,  without  those  works  which  are  the  genuine 
fruits  of  true  faith,  will  profit  you  in  the  day  when  God  comes 
to  sit  in  judgment  upon  your  soul. 

17.  If  it  liath  not  works,  is  dead]  The  faith  that  does  not 
produce  works  of  charity  and  mercy,  is  without  the  livinj 
principle  which  animates  all  trUe  faith,  that  is,  love  to  God, 
and  love  to  inan.  They  had  faith,  such  as  a  man  has  who 
credits  a  well-circumstanced  relation,  because  it  has  all  the 
appearance  of  trutli ;  but  they  had  notliing  of  that  faith  tliat  a 
sinner,  convinced  of  his  sinfulness,  God's  purity,  and  the 
strictness  of  the  Divine  laws,  is  obliged  to  exert  in  the  Lord 
Jesus,  in  order  to  be  saved  from  his  sins. 

18.  Show  vie  thy  faith  without  thy  works]  Your  pretending 
to  have  faith,  while  you  have  no  works  of  charity  or  mercy,  is 
vitterly  vain  :  for,  as  faith,  which  is  a  principle  in  the  mind, 
cannot  be  discerned  but  by  the  effects,  that  is,  good  works  ;  he, 
who  has  no  good  works,  lias,  presumptively,  no  faith. 

I  will  show  thee  my  faith  by  7ny  works.]  IWy  works  of  charity 
and  mercy  will  show,  that  I  have  faith  ;  and  that  it  is  the  living 
tree,  whose  root  is  love  to  God  and  man  ;  and  whose  fruit  is 
the  good  works  here  contended  for. 

19.  Thou  believest  that  there  is  one  God]  This  is  the  faith  in 
which  these  persons  put  their  hope  of  pleasing  God,  and  of 
obtaining  eternal  life,  llelieving  in  the  being  and  unity  of 
God  distinguished  them  from  all  the  nations  of  the  world ;  and 
having  been  circumcised,  and  thus  brought  into  the  covenant, 
th,ey  thought  themselves  secure  of  salvation.  The  insufficiency 
of  this,  St.  James  immediately  shows. 

The  devils  also  believe  and  tremble.]  It  is  well  to  believe, 
there  is  one  only  true  God;  this  truth  universal  nature  iiro- 
claims.  Even  the  derv'/s  believe  it ;  but  far  itova  justifying 
X  saving  them,  it  leaves  them  in  tlieir  damned  state ;  and  eve- 
ry act  of  it  only  increases  their  torment ; — (ppica-ovai,  they 
shudder  with  horror;  tliey  believe  and  tremble;  are  in- 
creasingly tormented  ;  but  they  can  neither  love  nor  obey. 

20.  But  ivilt  thou  knoxr]  Art  thou  willing  to  be  instructed  in 
the  nature  of  true  saving  faith  1  Then  attend  to  the  following 
examples. 

21.  Was  not  Abraham  our  father]  Did  not  the  conduct  of 
Abraham,  in  offering  up  his  son  Isaac  on  the  altar,  sufficiently 
prove,  that  he  believed  in  God,  and  that  it  was  h\s faith  in  Ilirn, 
that  led  him  to  this  extraordinary  act  of  obedience. 

22.  Scest  thou  how  faith  icrought]  Here  is  a  proof  that  faith 
cannot  exist  without  being  active  in  works  of  righteousness. 
Ilis  faith  in  God  would  have  been  of  no  avail  to  him,  had  it 
not  tDeen  manifested  by  works  ;  for  by  irorks,  by  his  obedi- 
ence to  the  commands  of  God,  his  faith  was  made  perfect ;  it 
dictated  ol>edience  ;  he  obeyed  ;  and  thus  faith,  rrrtXcKjiBri,  had 
its  consummation. — Even  truefailh  will  soon  die,  if  its  pos- 
sessor do  not  live  in  the  spirit  of  obedience. 

23.  The  Scripture  was  fulfilled]  He  believed  God  ;  this  faitli 
was  never  inactive ;  it  was  accounted  to  him  for  righteous- 
ness; and  being  justified  by  thus  believing,  his  life  of  obedi- 
ence showed  that  he  had  not  received  the  grace  of  God  in 


22  *=  Seest  thou  <•  how  faith  wrought  with  his  works,  and  by 
works  was  faith  made  perfect  f 

23  And  the  scripture  was  fulfilled  which  saith,  •  Abraham 
believed  God,  and  it  was  imputed  unto  him  for  righteousness  : 
and  he  was  called  f  the  Friend  of  God. 

24  Ye  see  then  how  that  by  works  a  man  is  justified,  and  not 
by  faith  only. 

2.5  Likewise  also^  was  notRahabtheharlot  justified  by  works, 
when  she  had  received  the  messengers,  and  had  sent  the-m  out 
another  way  1 

26  For,  as  the  body  without  the  h  spirit  is  dead,  so  faith  with- 
out works  is  dead  also. 


vain. — See  the  notes  on  Gen.  xv.  6.  Kom.  iv.  3.  Gal.  iii.  6.  where 
this  sul:iject  is  largely  e.xplained. 

7'he  Friend  of  God]  Tlie  highest  character  ever  given  to 
man.  As  among  friends,  every  thing  is  in  common  ;  so  God, 
took  Abraham  into  intimate  communion  with  Himself,  ami 
poured  out  upon  him  the  choicest  of  His  blessings :  for  as 
God  can  never  be  in  want,  b.:cause  he  possesses  all  things  :  so 
Abraham,  His  friend,  could  never  be  destitute,  because  God 
was  his  friend. 

24.  Ye  see  then  hotr]  It  is  evident  from  this  example,  that 
Abraham's  faith  was  not  merely  believing  that  there  is  (j  God  ; 
but  a  principle  that  led  him  to  credit  God's  promises  relativ'e  Uj 
the  future  Redeemer,  and  to  implore  God's  mercy  :  this  he  re- 
ceived, and  was  justified  by  faith.  His  faith  now  began  to 
work  by  love  :  and  therefore,  he  was  found  ever  obedient  to 
the'will  of  his  Maker.  He  brought  forth  the  fruits  of  right- 
eousness ;  and  \ns\\'ox'ks  justified,  proved  the  genuineness  of 
his  faith,  and  he  continued  to  enjoy  the  Divine  approbation  ; 
which  he  could  not  have  done,  had  he  not  been  thus  obedient : 
for  the  Spirit  of  God  would  have  been  grieved,  and  his  prin- 
ciple of  faith  would  have  perished.  Obedience  to  God  is  es- 
sentially requisite  to  maintain  faith.  Faith  lives,  under  God', 
by  works  :  and  works  have  their  being  and  excellence  from 
faith.  Neither  can  subsist  without  the  other  :  and  this  is  the 
point  which  St.  James  labours  to  prove,  in  order  to  convince 
tlie  Antinomians  of  his  time,  that  their  faith  was  a  delusion, 
and  that  the  hopes  built  on  it  must  needs  perish. 

2.5.  Rahab  the  harlot]  See  the  notes  on  Joshua,  chap.  ii.  t, 
&c.  and  Heta.  xi.  31,  &c.  Rahab  had  the  approbation  due  rn 
genuine  I'aiih,  which  she  actually  possessed;  and  gave  the 
fullest  proof  that  she  did  so,  by  her  conduct.  As  justification 
signifies  not  only  tlie  pardon  of  sin,  but  receiving  the  Divine 
approbation ;  James  seems  to  use  the  word  in  this  latter 
sense.  God  approved  of  them,  because  of  their  obedience  to 
His  will ;  and  He  approves  of  no  man  who  is  not  obedient. 

26.  For,  as  the  body  without  the  spirit  is  dead]  There  can  be 
no  mnre  a  genuine  faith  without  goo'i  works,  than  there  ca:i 
be  a  living  liuman  body  without  a  soul. 

We  shall  never  find  a  series  of  disinterested  godly  living 
without  true  faith.  And  we  shall  never  find  true  faith  with- 
out such  a  life.  We  may  see  Avorks  of  apparent  benevolence 
without  faith  :  their  principle  is  ostentation  :  and  as  long  as 
they  can  have  the  reward  (human  applause)  whi.h  they  seek, 
they  may  be  continued.  And  yet  the  experience  of  ail  man- 
kind shows,  how  short-lived  such  works  are  :  they  want  both 
principle  and  spring  ;  they  endure  fora  time,  but  soon  wither 
awav.  Where  ti-ue  faith  is,  there  is  God  ;  His  Spirit  gives  life, 
and  His  love  affords  motives  to  righteous  actions.  The  «seof 
any  Divine  principle  leads  to  its  increase.  The  more  a  man 
exercises  faith  in  Christ,  the  more  he  is  enabled  to  believe  ; 
the  more  he  believes,  the  more  he  receives  ;  and  the  more  he 
receives,  the  more  able  be  is  to  work  for  God.  Obedience  in 
his  delight,  because  love  to  God  and  man  is  the  element  In 
which  his  soul  lives.  Reader,  thou  professest  to  believe — show 
thy  faith,  both  to  God  and  man,  by  a  life  conformed  to  the 
rO!/o.n«ir,  which  ever  gives  liberty  and'confers  dignity. 

"Some  persons,  known  to  St.  James,  must  have  taught,  that 
men  are  justified  by  merely  believing  in  the  one  true  God  ;  or 
he  would  not  have  taken  such  pains  to  confute  it.  Crediting 
the  unity  of  the  Godhead,  and  the  doctrine  of  a  future  stale, 
was  that  faith  through  which  both  the  Jews  in  St.  James's 
time,  and  the  Mohammedans  of  the  present  day,  expect  justi- 
fication. St.  James,  in  denying  this  faith  to  be  of  avail,  if  un- 
accompanied with  good  works,  has  said  nothing  more  than 
wliat  St.  Paul  has  said  in  other  words,  Rom.  chap.  ii.  where  he 
combats  the  same  Jewish  error,  and  asserts,  that  not  the 
hearers,  but  the  doers  of  the  law,  will  bo  justified  ;  and  that  a 
knowledge  of  God's  will,  without  the  performatice  of  it,  scrvew 
only  to  increase  our  con(\omnalioa."—Mickaelis. 


CHAPTER  HI. 

They  are  exhorted  not  lo  he  many  masters,  1.  And  to  bridle  the  tongue,  lahich  is  often  an  instrument  of  much  evil,  2 — 12. 
The  character  and  fruits  of  true  and  false  wisdom  ,  13—18.  [A.  M.  cir.  4065.  A.  D.  cir.  61'.  An.  Olymp.  cir.  COX.  1. 
A.  U.  C.  cir.  814.] 

in  word,  f  the  same  is  a  perfect  man,  and  able  also  to  bridle 
the  whole  body. 
3  Behold,   ^  we  put  bits  in  the  horses'  mouths,   that  they 

eP»a;4,13.  Ecclus.H.l.St  19.I6.&2E.6.  Chip  1,26.   I  Peler  3.10.-f  Mott.l2  37.- 
3  rs,i,32  9. 


J4/JY  brethren,  •  be  not  many  masters,  t>  knowing  that  wc 
ITi  shall  receive  the  greater  °  condemnation. 
2  For  i  in  many  things  we  offend  all.  '  If  any  man  offend  not 

,  Luke  6.37.-1.  Or,  Jurtsmcnl.— d  1  Kingo 


NOTES. — Verse  1.  Be  not  Jnany  masters]  Do  not  affect  the 
'etcher's  ofllre;  lor  manv  wmh  to  be  tea'-hers  whn  have  more 
416 


need  to  learn.    There  were  many  teachers,  or  rabbins,  among 
ll-iC  .'(WL-,  each  affecting  tn  havcruK  truth,  and  to  draw  disci- 


The  tonsuc  is  a 


CHAPTER  III. 


dangerous  member. 


may  obey   ua;    and    we    tiirii    aboiit   their   whole   hotly. 

4  Beliola  also  the  ships,  whicli  tliough  they  be  so  great,  and 
lire  driven  of  fierce  wiiuls,  yet  are  they  turned  about  with  a 
very  small  lielm,  whilliei soever  the  governor  listeth. 

5  Even  so  •>  the  tongue  is  a  little  meinber,  and  '  boasteth  great 

h  Pror.l3.18.&l5.2.-i  Fsa.l9  3. &  73  8,9. -k  Or,  wood.— 1  Prov.  16.27. 


pies  after  him.  We  find  ac;iuti{)n  against  sucli  persons,  and 
of  the  same  nature  witli  tli;it  of  St.  James,  in  Pirkey  Aboth, 
c.  1.  10.     Love  labour,  and  hale  tite  rabbins'  office. 

Tliis  caution  is  still  necessary:  there  are  multitudes  whom 
God  has  never  called,  and  never  can  cull,  because  He  has 
never  qualified  them  for  the  work,  who  earnestly  wish  to  get 
into  tlie  priest's  office.  And  of  this  kind,  in  opposition  to  St. 
James,  ice  have  many  masters:  persons  who  undertake  to 
show  us  the  way  of  salvation;  who  know  nothing  of  that  way, 
and  are  unsaved  tliomselves.  These  are  found  among  all  de- 
scriptions of  ChriMinns,  and  liave  been  the  means  of  bringing 
the  ministcrinl  office  into  contempt.  Tlieir  case  is  awful  ; 
they  shall  receive  greater  condemnation  tlian  common  sin- 
ners:  they  have  not  only  sinned  in  llu-u.«ting  tliemselves  into 
that  office,  to  whicli  (Jod  has  never  called  them  ;  but,  througli 
their  insufficiency,  the  flocks,  over  whom  tliey  liave  assumed 
the  mastery,  perish  for  lack  of  knowledge ;  and  tlieir  blood 
will  God  require  at  the  watchman's  liand.  A  man  may  liave 
this  maitery  accordingto  the  /nicof  the  land  ;  and yetnot have 
it  according  to  tlic  Gospel — a,nother  may  affect  to  have  it  ac- 
cording to  the  Gospel,  because  he  dissents  from  the  religion 
ol  tlie  stale ;  and  not  have  it  according  to  Christ.  Blockheads 
are  common  ;  and  knaves  and  hypocrites  may  be  found  every 
where. 

2.  In  many  things  ice  offend  all]  Tlraio^av  airai'TCi,  we  all 
stumble,  or  trip.  Dr.  Harrow  very  properly  observes,  "  As 
the  general  course  of  life  is  called  a  way,  and  particular  ac- 
tions ste/js ;  so  going  on  in  a  regular  course  of  right  action  is 
walking  uprightly :  andactingamiss,  tripping  or  stumhiing." 
There  are  very  few  who  walk  so  closely  with  God,  and  inof- 
fensively witli  men,  as  never  to  st\imble  ;  and,  although  it  is 
the  privilege  of  every  follower  of  God  to  he  sincere  and  with- 
otil  offence  to  the  day  of  Christ ;  yet  few  of  them  are  so. 
Were  this  unavoidable,  it  would  be  useless  to  make  it  a  sub- 
ject of  regret ;  but  as  every  man  may  receive  grace  from  his 
<J(k1,  to  enable  him  lo  walk  in  every  respect  uprightly,  it  is 
to  be  deplored  tliat  so  few  live  up  to  tlieir  privileges.  Some 
h'lve  produced  these  words  as  a  proof  tliat  "  no  man  can  live 
without  sinning  against  God  ;  for  James  himself,  a  holy  apos- 
tle, speaking  of  liimself,  all  the  apostles,  and  the  whole  cliurch 
of  Christ,  says,  in  many  things  we  offend  all."  Tliis  is  a  very 
bad  and  dangerous  doctrine  ;  and,  pushed  to  its  consequences, 
would  greatly  affect  tlie  credibility  of  tlie  whole  Gospel  system. 
Itosides,  were  tlic  doctrine  as  true  as  it  is  dangerous  and  false, 
it  is  foolish  to  ground  it  upon  such  a  text ;  because  St.  James, 
after  the  common  mode  of  all  teachers,  includes  liimself  in  his 
addresses  to  his  hearers.  And  were  we  to  suppose,  that  where 
he  appears,  by  the  use  of  the  plural  pronoun,  to  include  him- 
self, be  means  to  be  thus  understood  :  we  must  then  grant  that 
liimself  was  one  of  those  many  teachers  who  were  to  receive 
ngreat  condemnation,  ver.  2. — thatlie  was  a  horse-breaker,  be- 
cause he  says,  "  ue  put  bits  in  the  horses'  mouths,  that  they 
may  oliey  its."  ver.  3. — that  his  tongue  was  a  world  of  iniquity, 
ami  set  on  fire  of  hell,  for  he  says,  "so  is  the  tongue  among 
our  members,"  ver.  ti.— that  he  cursed  men  :  "  wlierewith 
curse  lee  men,"  ver.  9.  No  man  possessing  common  sense 
could  imagine  that  James,  or  any  man  of  even  tolerable  mo- 
rals, could  be  guilty  of  those  things.  But  some  of  those  were 
to  whom  he  wrote  ;  and,  to  soften  his  reproofs,  and  to  cause 
them  to  enter  the  more  deeply  into  their  hearts  ;  he  appears  to 
include  himself  in  his  own  censure.  And  yet  not  one  of  his 
readere  would  understand  him  as  being  a  brother  delinquent. 

Offend  not  in  word,  the  same  is  a  perfect  man]  To  under- 
Ftand  this  properly,  we  must  refer  to  the  caution  St.  James 
gives  in  tlie  preceding  verse:  Be  not  many  masters,  or 
teachers.  Uo  not  affect  that  for  which  you  arc  not  qualified  ; 
because,  in  your  teaching,  not  knowing  tlie  heavenly  doctrine, 
ye  may  sin  against  the  analogy  of  faith.  But,  says  he,  if  any 
mail  offend  not,  ov  nraict,  trip  not,  en  Xoyat,  in  doctrine,  teach- 
ing tlie  troth,  the  whole  truth,  and  nothing  but  the  trutli;  the 
same  is  rcXaos  avrip,  a  manfully  instructed  in  Divine  things. 
How  often  the  lerni  Xoyof,  whicli  wo  render  word,  is  used  to 
o.xprcss  doctrine,  and  tlie  doctrine  of  the  Gospel,  vvc  have 
seen  in  many  parts  of  the  preceding  comment.  .\iid  how  of- 
ten the  word  TfXtioj,  which  we  translate  perfect,  is  used  to 
signify  an  adult  Christian,  one  thoroughly  inslrucled  in  the 
doctrines  of  the  Gospel,  may  be  seen  in  various  parts  of  St. 
I'uul's  writings.  See,  among  others,  1  Cor.  ii.  6.  xiv.  20.  Eph. 
iv.  13.  Phil.  Hi.  15.  Coloss.  iv.  12.  Heb.  v.  14.  The  man, 
therefore,  who  advanced  no  false  doctrine,  and  gave  no  imper- 
fect view  of  any  of  the  great  truths  of  Cliristianity,  that  man 
proved  himself  thereby  to  be  thorouglily  instructed  in  Divine 
things;  to  be  no  novice,  and,  consequently,  among  Ihe  many 
leathers,  to  be  a  perfect  master,  and  worthy  of  the  sacred 
vocation. 

Able  also  lo  bridle  the  whole  body.]  Grotius,  bv  body,  be- 
lieved that  tlie  cliiu-ch  of  Christ  was  intended  ;  aiid  this,  the 
view  wc"  have  taken  of  the  preceding  clauses,  renders  very 
probable.  But  some  think  the  passions  and  appetites  are  in- 
tended :  yet  these  persons  understand  not  offendins  in  word. 

Vol.  VL  3  G  * 


things.  Behold,  how  great  ^  a  matter  a  little  fire  kindleth  ' 
6  And  '  the  tongue  j.9  a  fire,  a  world  of  iniquity:  so  is  the 
tongue  among  our  members,  that  ""  it  defileth  the  whole  body, 
and  setteth  on  fire  the  "  course  of  nature;  and  it  is  set  on  fire 
of  hell. 

m.M«U.t5.ll,l3,19,C0.  M«rl<  7. 15,31,  ?3.-n  Or.  wi.efl. 


asreferring  simply  to  well-guarded  speech.  Now,  how  a  man's 
cautiousness  in  what  he  says,  can  be  a  proof  that  helias  every 
passion  and  appetite  under  control,  1  cannot  see.  Indeed,  I 
have  seen  so  many  examples  of  a  contrary  kind,  that  I  can 
have  no  doubt  of  the  impropriety  of  this  exposition.  But  it  is 
objected,  "that  xaXtvaywytiJ  signifies  to  check,  turn,  or  rule 
with  a  Irridle ;  and  is  never  applied  to  the  government  of  Ihn 
church  of  Christ."  Probably  not:  but  St.  James  is  a  very  pecu- 
liar writer;  his  phraseology,  metaphors,  and  diction,  in  gene- 
ral, are  d inherent  from  all  the  rest  of  the  New  Testament  writers, 
So  as  to  have  scarcely  any  tiling  in  common  with  them,  butonly 
that  he  writes  in  Greek.  'J'he  sixth  verso  is  supposed  to  be  a 
proof  against  the  opinion  of  Grotius;  but  1  conceive  tiiat 
verse  to  belong  to  a  different  subject,  which  conimences  ver.  3. 
3.  Behold,  we  put  bits  in  the  hoises'  moutlis]  In  order  to 
show  the  necessity  of  regulating  the  tongue,  to  wliich  St. 
James  was  led  by  his  exhorlatioii  to  them  who  wi.shed  to  thrust 
themselves  into  the  teacher's  office,  supposing,  because  they 
had  the  gift  of  a  ready  flow  of  speech,  tliat  therefore  they 
might  commence  teachers  of  I)ivinc  things;  he  proceeds  to 
show  that  the  tongue  must  be  bridled  as  the  horse,  and  go- 
verned as  the  ships  ;  because,  though  it  is  small,  it  is  capa- 
ble of  ruling  the  whole  man,  and  of  irritating  and  ofTending 
others. 

5.  Boasteth  great  things]  That  is,  can  do  great  things, 
whether  of  a  good  or  evil  kind.  He  seems  to  refer  here  to  thu 
powerful  and  all-commanding  eloquence  of  the  Greek  orators ; 
they  could  carry  the  great  mob  whithersoever  they  wished  ; 
calm  them  to  peaceableness  and  submission,  or  excite  them  to 
furious  sedition. 

Behold,  hoic  great  a  matter]  See  what  a  flame  of  discord 
and  insubordination  one  man,  merely  by  hispereuasive  tongue, 
may  kindle  among  the  common  people. 

6.  77(6  tongue  is  afire]  It  is  often  the  instrument  of  pro- 
ducing the  most  desperate  contentions  and  insurrections. 

A  world  of  iniquity]  This  is  an  unusual  form  of  speech  ; 
but  the  meaning  is  plain  enough  :  world,  signifies  hear  ii 
mass,  a.  great  collection,  an  abundance.'  We  use  the  term  in 
the  same  sense,  a.  world  of  troubles,  a  worldof  toil,  a  world  of 
anxiety;  for  greonroubles,  oppressive  loi],  most  distressing 
anxiety.  And  one  of  our  lexicographers  calls  his  work  A 
world  of  wordt ;  i.  e.  a  vast  collection  of  words:  so  we  also 
say,  a  deluge  of  wickedness,  a  sea  of  troubles ;  and  the  Latins, 
occanus  malorum,  an  ocean  of  evils.  I  do  not  recollect  an  ex- 
ample of  this  use  of  the  v»'ord  among  the  Greek  writere ;  but 
in  this  sense  it  appears  to  be  used  by  the  Scptuagint,  Prov. 
xvii.  6.  'Ytiv  ■ms'ov  oAoj  b  Koafxog  roiv  xpriftariov,  rov  6':  otti- 
rov  nvicolioXoq;  which  may  be  translated,  "The  faithful haa 
a  world  nf  riches,  but  the  unfaithful  not  a  penny."  This  clause 
has  nothing  answering  to  it  in  the  liebrttc  text.  Some  think 
that  the  word  is  thus  used,  2  Pet.  ii.  5.  And  brought  the  flood, 
Kocruov  aacficov,  on  the  multitude  of  the  ungoldhj.  Mr.  Wakt- 
.;?eW  translates  the  clause  thus:  the  tongue  is  the  varnisher 
of  injustice.  We  have  seen  that  Kocr/jios  signifies  adorned,  ele- 
gant, beautiful,  &c.  but  I  can  scarcely  think  that  this  is  its 
sense  in  this  place.  The  Syriac  gives  a  curious  turn  to  the  ex- 
pression ;  And  Ihe  tongue  is  afire;  and  the  world  of  ini.jni- 
ly  is  like  a  wood.  Above,  the  same  version  has,  A  little  fire 
burns  great  icoods.  So  the  world  of  iniquity  is  represented 
as  inflamed  by  the  wicked  tongues  of  men;  the  world  being 
fuel,  and  the  tongue  afire. 

Is'o  is  Ihe  tongue  amons  our  members]  I  think  St.  James  re- 
fers here  to  those  well-known  speeches  of  the  rabbins  : 
Vayikra  liabba,  sect.  16.  fol.  159.  "Rabbi  Eleasar  said,  Man 
has  one  hundred  and  forty-eight  members;  some  confined, 
others  free.  The  tongue  is  placed  between  the  jaws;  and  from 
under  it  proceeds  a  fountain  of  water,  (Ihe  great  sublingual 
salivary  gland,)  and  it  is  folded  with  various  foldings.  Come, 
and  see  what  a  fame  the  tongue  kindles!  Were  it  one  of  the 
unconfined  members,  what  would  it  not  dol"  The  same  sen- 
timent, with  a  little  variation,  may  be  found  in  IMidrash,  Yal- 
rut  Simeoni,  par.  2.  fol.  107.  And  in  Erachin.  fol.  xv.  2.  on  Psa. 
cxx.  3.  What  shall  be  given  unto  thee!  Or,  IVhat  shall  br. 
done  unto  thee,  thou  false  tongue?  "The  Holy  Blessed  God 
said  to  the  tongue  :  All  the  rest  of  the  members  of  the  body 
are  erect,  but  thou  liest  down  ;  all  the  rest  are  externa), 
but  tliou  art  internal.  Nor  is  this  enough  :  I  have  built  two 
walls  about  thee  ;  the  one  bone,  the  olherfiesh:  What  shall b& 
given  unto  thee?  and  what  shall  he  done  unto  thee,  O  thou 
false  tongue  7" 

Scttetli  on  fire  the  course  of  nature]  i^Xo)  isoxtaa  rov  rpox"'' 
rijj  )eve<TCMS,  and  setteth  on  fire  the  wheel  of  life. — I  question 
much  whether  this  veree  be  in  general  well  imderetooQ  ;  there 
are  three  different  interpretations  of  it — 1.  St.  James  does  not 
intend  to  express  the  whole  circle  of  human  affairs,  so  much 
aff'ected  by  the  tongue  of  man  ;  but  rather  the  penal  wheel  of 
the  Greeks,  and  not  unknown  to  Ihe  Jews,  on  which  they  were 
accustomed  to  extend  criminals,  to  induce  tliein  to  confess,  or 
to  punish  Ihem  for  crimes  :  under  which  whceh  fire  was  often 
placed  to  add  to  their  torments.  In  the  book  Dc  Mac<-abxi3., 
417 


The  tongue  is 


7  For  every  "  kind  of  beasts,  and  of  birds,  and  of  serpents, 
nnd  of  tilings  in  the  sea,  is  tamed,  and  hath  been  taincd  of 
•'  mankind  : 

8  Bat  the  tongue  can  no  man  tame ;  it  is  an  unruly  evil,  i  full 
of  deadly  poison. 

9  Therewith  bli'ss  we  God,  even  tlie  Father  ;  and  therewitli 
cnrsi!  we  men,  '  which  are  made  after  the  similitude  of  God. 

10  Out  of  the  same  mouth  proceedeth  blessin,'  and  cursing. 
Mv  brethren,  these  things  ought  not  so  to  be. 


-pGr 


-q  Psa.  110.3.- 


B'tributed  to  Josephus,  and  found  in  Haverkamp^s  edition. 
Vol.  11.  p.  497 — .020.  where  we  have  the  account  of  the  martyr^ 
dom  of  seven  Hebrew  brothers,  in  chap.  9.  ;  speaking  of  tlie 
daath  of  the  eldest,  it  is  said,  \vt(ia\nv  avTov  cm  tuv  t p  o  ,\o  v 
--mpi  on  KaTaTctfoi/evoi — "They  cast  him  on  the  trheel,  over 
vhicll  they  extended  him;  nvp  vnc^-pcoanv  Kai  Siipcdrjcrav  rnv 
T P')X"v  TrnoGCTTiKaTaTCiviivTCs;  they,  put  coals  under  it,  and 
Kirongly  agitated  the  wheel."  And  of  the  martyrdom  of  the 
sixth  brother,  it  is  said,  cap.  11  .  Uapriyov  cm  tov  rpoxov,  op' 
01)  ■MTaTtivopcur's  eKpe\ij)f  Kai  tKcripovivXt^opcvn;  vtt  ex  a  t  r.  t  0, 
nil  nfizXidKovi  (?£  o^cii  nvpoxravre?,  roif  i/oroif  npoactpopov, 
Kill  TaTrXsvpaitaTTstp/ivrei  nvTov,  Kat  ra  o~irXayx''ii  S i  c  Kai  ov  ; 
"they  brought  liimtothe  trheel;  on  which  havingdistended  his 
limbs,  and  broken  his  joints,  they  scorc/ied  him  with  the_.^re 
pl.Tced  underneath  ;  and,  with  sharp  spits  heated  in  tlie  fire, 
tiiey  pierced  his  sides,  and  burned  his  bowels." 

The  fire  and  the  wheel  are  mentioned  by  Achilles  Tatin.9, 
lib.  7.  p.  449.  "  Having  stripped  me  of  my  garments,  1  was 
carried  aloft,  to»'  jitv  jtas-iyai  Kopi^ovrwv  to>v  6c  nvp  Kai  rpo- 
X'>v,  some  bringing  scourges,  others  Xhefire.  and  the  icheel." 
Now,  as  ;-Ei'£<j-i?  often  signities  life,  then  the  trheel  of  life  will 
signify  the  miseries  and  torments  of  life.  To  set  on  fire  the 
wheel  of  life,  is  to  increase  a  man's  torments;  and  to  be  set 
on  fire  from  hell,  implies  having  these  miseries  rendered  more 
active  by  diabolic  agency  ;  or,  in  other  words,  bad  men,  insti- 
gated by  the  devil,  through  their  lies  and  cahunnies,  make 
life  burthensomc  to  the  objects  of  their  malicious  tongues. 
The  tx-heel  and  the_^re,  so  pointedly  mentioned  by  St.  .lames, 
makes  it  probable  that  this  sort  of  punishment  might  have 
suggested  the  idea  to  him.     See  more  in  Kyjike. 

2.  But  is  it  not  possible  that,  by  the  loheel  of  life,  St.  James 
may  have  the  circulation  of  the  blood  in  view.  Angry  or  irri- 
tating language  has  an  astonishing  influence  on  the  circula- 
tion of  the  blood  :  the  heart  beats  high  and  frequent ;  the  blood 
IS  hurried  through  the  arteries  to  tlic  veins,  through  the  veins 
to  the  heart,  and  tlirough  the  heart  to  the  arteries  again,  and 
Ko  on ;  an  extraordinary  degree  of  heat  is  at  the  same  time  en- 
gendered ;  the  eyes  become  more  prominent  in  their  sockets, 
the  capillary  vessels  suirused  with  blood,  the  face  flus'.ied; 
BNd,  in  short,  the  whole  loheel  of  nature  is  set  on  fire  of  hell. 
No  description  can  be  more  natural  than  this  ;  but  it  riiay  be 
objected  that  this  intimates  tliat  the  circulation  of  the  hlood 
was  known  to  St.  James  : — now  supposing  it  does,  is  the  thing 
impossible?  It  is  allowed  by  some  of  the  most  judicious 
medical  writers,  that  Solomon  refers  to  this  in  his  celebrated 
portraittire  of  old  age,  Eccles.  xii.  particularly  in  ver.  ti.  "Or 
♦■ver  the  silver  cord  be  loosed,  or  tlie  golden  bowl  be  broken, 
or  the  pitcher  he  broken  at  the  fountain,  or  the  wheel  broken 
at  the  cistern."  Here  is  the  very  wheel  of  life  from  which 
St.  James  might  have  borrowed  the  idea;  and  the  different 
terms  evidently  refer  to  the  circulation  of  the  blood,  winch 
might  be  as  well  known  to  St.  James  as  the  doctrine  of  llic 
parallax  of  the  sun. — See  on  chap.  i.  17. 

3.  It  is  true,  however,  that  the  rabbins  use  the  term  h>hi 
rrnSin  gUgal  toledolh,  "  the  wlieel  of  generations,"  to  mark 
the  successive  generations  of  men  :  and  it  is  possible  that  St. 
James  might  refer  to  this;  as  if  he  had  said,  "the  tongue  has 
been  the  instrument  of  confusion  and  misery  through  all  the 
riges  of  the  world.'"  But  the  other  interpretations  are  more 
likely. 

7.  JEvenj  kind  of  beasts]  That  is,  every  species  of  wild 
beasts,  iraaa  <pvcn;  Unpiom,  is  tamed;  i.  e.  brought  under  man's 
power  and  dominion.  Beasts,  birds,  serpents,  and  some  kinds 
of  fishes,  have  been  tamed  so  as  to  be  domesticated ;  but  every 
kind,  particularly  i-wv  ci'aXiiov,  of  sea  monsters,  has  not  been 
thus  tamed  ;  but  all  have  been  subjected  to  the  power  of  man  ; 
both  the  shark  and  trhale  become  an  easy  prey  to  the  skill 
and  influence  of  the  human  being. 

8.  But  the  tongue  can  no  man  tame]  No  cunning,  pereua- 
sion,  or  influence,  has  ever  been  able  to  silence  it.  Nothing 
but  llie  grace  of  God,  excision,  or  death,  can  bring  it  under 
Kubjection. 

It  is  an  unruly  evil]  AKaraaxcrov  kukov,  an  evil  that  can- 
vol  be  les^raiwerf;  it  cannot  be  iroii^Ai  under  any  kind  of  go- 
vernment; it  breaks  all  bounds. 

Full  of  deadly  poisoti]  He  refers  here  to  the  tongues  of  ser- 
pents, supposed  to  be  the  means  of  conveying  their  poison  in- 
to wounds  made  by  their  teeth.  Throughout  the  whole  of  this 
poetic  and  highly  declamatory  description,  St.  James  must 
nave  the  tongue  of  the  slanderer,  calumniator,  backbiter, 
ichisperer,  and  talebearer,  particularly  in  view.  Vipers, 
basilisks,  and  rattlesnakes,  are  not  more  dangerous  to  life 
than  these  are  to  the  peace  and  reputation  of  men. 

9  7'heretcith  bless  we  God]  The  tongue  is  capable  of  re- 
hearsing the  praises,  and  setting  forth  the  glories  of  the  eter- 
nal King  :  wnat  a  pitv  that  it  should  ever  be  employed  in  a 
116 


JAMES.       ______  unruly  and  untameaUe. 

U  Doth  a  fountain  send  forth  at  the  same  '  place  sweet  tea- 
ter  and  bitter  1 

12  Can  the  fig-tree,  my  brethren,  bear  olive  berries  f  either  a 
vine,  figsl  so  CQ?j  no  fountain  both  yield  salt  water  and  fresh. 

13  '  Who  is  a  wise  man  and  endued  with  knowledge  among 
you  ?  let  him  show  out  of  a  good  conversation  "  his  works 
"  with  meekness  of  wisdom. 

14  But  if  ye  have  w  bitter  envying  and  strife  in  your  hearts, 
'  glory  not,  and  lie  not  against  the  truth. 

3  Or,  hole— I  G!il.6.4.-u  Ch.SlS.— v  Ch.l.SI.-w  Roni..I3.13.-x  Rom.2.17,23. 

contrary  work !  It  can  proclaim  and  vindicate  tlie  trutli  of 
God,  and  publish  the  Gospel  of  peace  and  good  will  among 
men  :  what  a  pity  that  it  should  ever  be  employed  in  false- 
hoods, calumny,  or  in  tlie  cause  of  infidelity! 

And  therewith  curse  we  men]  In  the  true  Satanic  spirit, 
many  pray  to  God  the  Father  to  destroy  tliose  who  are  objects 
of  tlieir  di.'ple.-isure !  Tliese  are  the  common  stcearers,  whose 
moutiis  are  gpnerally  full  of  direful  imprecations  against  those 
witli  whom  they  are  oflended. 

The  consideration  that  ma?i  is  made  after  the  image  of  God, 
should  restrain  the  tongue  of  the  swearer :  but  there  are  many 
who,  while  they  pretend  to  sing  the  high  praises  of  God,  are 
ready  to  wish  tlie  direst  imprecations  on  those  who  either  of- 
fend them,  or  with  whom  tliey  choose  to  be  offended. 

10.  Out  of  the  same  mouth]  This  saying  is  something  like 
that,  Prov.  xviii.  21.  Death  and  life  are  in  tlie  power  of  the 
tongue;  and-on  this,  for  an  illustration  of  St.  .James's  words, 
hear  Vayikra  Rabba,  sect.  33.  "Kabbi  Simeon,  the  son  ol 
Gamaliel,  said  to  his  servant  Tobias,  Go  and  bring  me  some 
good  food  from  the  market:  the  servant  went,  and  lie  bought 
tongues.  At  another  time,  he  said  to  the  same  servant,  Go 
and  buy  me  some  bad  food :  the  servant  went  and  bought 
tongues.  Tlie  master  said.  What  is  the  reason  that  when  I 
ordered  thee  to  buy  inc  ^oorf  and  bad  food,  thou  didst  bring 
tongues  7  The  servant  answered.  From  the  tongue  both  good 
and  cm'l  come  to  man:  if  it  be  good,  there  is  nothing  better ; 
i(  bad,  there  is  nothing  icorse." 

A  saying  very  like  that  of  St.  James  is  found  in  Rabbi  Tun- 
chiini,  fol.  10.4. — "The  mouth  desires  to  study  in  the  lav.-, 
and  to  speak  good  words;  to  praise  God,  to  glorify  Him,  an.l 
to  celebrate  Him  with  hymns :  but  it  can  also  slander,  bla.s- 
plieme,  reproach,  and  swear  falsely." — See  So  oettgen. 

To  find  a  man  who  officiates  in  sacred  things  to  be  a  com- 
mon swearer,  a  slanderer,  &c.  is  truly  monslrons  :  but  there 
have  been  many  cases  of  this  kind;  and  I  have  known  seve- 
ral. Let  me  say  to  all  such,  iWy  brethren,  tfiae  things  ought 
7wt  so  to  he. 

11.  Doth  a  fountain  send  forth — sjffff/ water  and  hitler] 
In  many  things  nature  is  a  sure  guide  to  man;  hut  no  such 
inconsistency  is  found  in  the  natural  world  as  this  blessing 
and  cursing  in  man.  No  fountain,  at  the  same  opening,  send.i 
forth  sweet  water  and  bitter:  no  fig-tree  can  bear  olive  ber- 
ries; no  vine  can  bear  figs;  nor  can  the  sea  produce  salt  water 
and  fresh  from  the  same  ))lace.  These  are  all  coutradictionr-', 
and  indeed  impossibilities,  in  nature. — And  it  is  d'praveil 
man  alone  that  can  act  the  monstrous  part  already  referred  to. 

12.  <S'o  can  no  fountain  both  yield  salt  tcater  and  fresh.] 
For  the  reading  of  the  common  text,  whicli  is  ovrios  ov/icpfa 
irrjyrt  aXvKOv  Kai  yXvKV  noirjaai  viiop,  so  7to  fountain.,  can  pro- 
duce salt  tvater  and  street,  there  are  various  other  readings 
in  the  MSS.  and  Versions.  The  word  ovroji,  so,  which  makes 
tliis  a  continuation  of  the  comparison  in  ver.  11.  is  wanting  in 
ABC.  one  other,  with  the  Armenian  and  ancient  Syriac ;  ths 
latter  Syriac  has  it  in  the  margin,  with  an  asterisk.  ABC. 
five  others,  with  the  Coptic,  Vulgate,  one  copy  of  the  Itala, 
and  Cyril,  have  ovtc  aXvKov  yXvKV  voirjaai  vii-'p,  tieither  can 
salt  icaler  produce  street.  In  the  Syriac  and  ihe  Arabic  of 
Erpen  it  is.  So  likewise,  sweet  water  cannot  become  bitter; 
and  bitter  water  cannot  become  street.  The  true  reading  ap- 
pears to  be.  Neither  can  salt  water  produce  street,  or  jicither 
can  the  sea  produce  fresh  water;  and  this  is  a  new  compari- 
son, and  not  an  inference  from  that  in  ver.  11.  This  reading 
Griesbach  has  adoiitted  into  the  text;  and  of  it  professor 
Wliite,  in  his  Crisews,  says.  Lectio  indubie  genuina,  "a 
reading  undoubtedly  genuine."  There  aie,  therefore,  four 
distinct  comparisons  here. — 1.  A  fountain  cannot  produce, 
sweet  water  and  bitter.  2.  A  fig-tree  cannot  produce  olive 
berries.  3.  A  vine  cannot  produce  figs.  4.  Salt  water  cannot 
be  made  sweet.  Tliat  is,  according  to  the  ordinary  operations 
of  nature,  these  things  are  impossible.  Chemical  analysis  is 
out  of  the  question. 

13.  Who  is  a  trise  man]  One  truly  religious;  who,  although 
he  can  neither  bridle  nor  tame  other  men's  tongues,  can  re- 
strain his  own. 

And  endued  tcilh  knowledge]  Kai  cnis-rjiiuv,  and  qualified 
to  teach  others. 

Let  him  shotr]  Let  him,  by  a  holy  life  and  chaste  conversa- 
tion, show,  through  meekness  and  gentleness,  joined  to  his 
Divine  information,  that  he  is  a  fMiristian  indeed;  his  works 
and  his  spirit  proving  that  God  is  in  him  of  a  truth  ;  and  that, 
from  the  fulness  of  a  holy  heart,  his  feet  walk,  his  hands 
work,  and  his  tongue  speaks.  We  may  learn  from  this,  that 
gentcine  toisdom  is  ever  accompanied  with  meekness  and 
getttleness.  Those  proud,  overhearing,  and  disdainful  men, 
who  pass  for  great  scholars  and  eminent  critics,  may  have 
learning  ;  but  they  have  not  wisdom.     Their  learning  implies 


Tfie  origin  of 


CHAPTER  IV. 


waTs  and  con'cnUovx. 


15  'This  wisdom  descendeth  not  from  above,  but  is  earthly, 
•  sensual,  devilish. 

16  For  "  where  en  vying  and  strife  is,  there  ia  *■  confusion  and 
every  evil  work. 

17  But "  the  wisdom  that  is  from  above,  is  first  pure,  then 

rCh.1.17.     Phil  3.19— I  Or,  natural,  .lude  19 -a  1  Cor.3.3.    Qll.S.M.-b  Or.  tu- 


llieir  correct  l<iiowled;e  of  llio  structure  of  language,  and  of 
composition  in  gene.ral ;  hut  icisdotn  tlipy  have  none;  nor 
any  se!f-gooerninent.  Tht-y  are  like  the  blind  man  who  car- 
ried a  lantern  in  day-light  to  keep  others  from  jostling  him  in 
the  street.  That  learning  is  not  only  lilile  irorlh,  Ijut  despi- 
cable, that  does  not  teacli  a  man  tn  govern  his  own  spirit ;  and 
to  be  humble  in  his  conduct  towards  othei's. 

M.  If  ye  have  hitter  envying  and  strife]  If  ye  be  imdor  the 
influence  of  an  -unkind,  fierce,  and  contemptuous  S|iirit,  even 
while  attempting,  or  pretending,  to  defend,  true  religion;  do 
not  boast  either  of  your  exertions  or  success  in  silencing  an 
adversary :  ye  have  no  religion,  and  no  true  icisdom;  and,  to 
profess  either,  is  to  lie  against  the  truth.  Let  all  writers  on 
what  is  called  polemic  figliting,  warring  divinity,  lay  this  to 
heart.  The  pious  Mr.  Herbert  gives  ejccellent  advice  on  this 
suhjact: — 

Be  calm  in  arpruing,  Uir fierceness  makes 

Error  a  fault,  and  truth  discourtesy  : 

Why  should  I  feel  another  man's  mistakes 

More  than  his  sickness  or  his  poverty'} 

In  love  I  should:  but  anger  is  not  love; 

Nor  wisdom  neither;  therefore,  gen-tl-y  m-ove. 

16.  7'his  wisJom  descendeth  not  from  above]  God  is  not  the 
Author  of  it,  because  it  is  bitter,  not  7nee.'c — Sec  at  the  end  of 
this  chapter. 

Is  earthly]    Hav'ug  this  life  only  in  view. 

f-'ensual]  ^'ux'ff,  animal;  having  for  its  object  the  grati- 
fication of  the  passions  and  animal  propensities. 

Devilish]  Aaun>viuiSji<:,  demoniacal,  inspired  hy  demons, 
and  maintained  in  the  soul  by  their  indwelling  influence. 

Ki.  for  where  envying  and  strife  is)  ZfjXof  koi  epif)':ia, 
ititl,  Ih'ry  inflammatory  passion  and  contention;  altercations 
nbout  different  points  of  the  law,  of  no  use  for  editlcation: 
Buch  as  those  mentioned  Tit.  iii.  9.  The  Jev^s  were  the  most 
intolerant  of  all  minkind  :  it  was  a  maxim  with  them  to  kill 
tiiose  who  would  not  conform  to  their  law;  and  their  salva- 
tion they  believed  to  be  impossible.  This  has  been  tlie  spirit 
of  popery,  and  of  the  liomish  cliurch  at  large:  in  vain  do 
they  altemjit  to  deny  it ;  tliey  have  written  it  in  characters  of 
blood  and  fire,  even  in  tliis  country,  (England,)  when  tlicy 
were  possessed  of  political  power.  With  them  it  is  still  an 
rstablished  maxim,  that,  out  of  their  church  there  is  no  re- 
demption;  and  lire  and  figot  have  been,  in  that  church,  legal 
means  of  conversion  or  e.ctinction.  In  the  sliort  popish  reign 
of  iHary,  in  this  country,  besides  multitudes  who  suffered  by 
fine,  imprisonment,  confiscation,  &c.  two  hundred  and  seven- 
ty-seven were  burnt  alive;  among  whom  were  one  arch- 
bishop,/owr  bishops,  twenty-one  clercvraen,  eight  lay  gentle- 
men, e('^/i«y;/r)»;- tradesmen,  one  hundred  liu.sbandrjien,  /{/<;/- 
./5 re  women,  and  /Vy;«r  children!  Dearth,  tlmu  hast  not  drunk 
"their  blood ;  but  theiriishos  have  been  strewed  on  the  face  of 
the  field. 

17.  The  icisdom  that  is  from  above]  The  pure  religion  of 
the  I-ord  Jesiis,  bouglit  by  His  blood,  and  infused  by  his 
Spirit. — ••-'ee  the  rabbinical  meaning  of  this  phrase  at  the  end 
of  this  chnpter. 

Js  first  pure]  Xyvrj,  chaste,  holy,  and  clean. 

Peaceable]  Eiprii/ncn,  living  in  peace  with  others,  and  pro- 
rnotine  peace  among  men. 

Gentle]  EirifiK-^i,-,  meek,  modest,  of  an  equid  mind,  i?iM.'mg 
every  ttiins  i-i  good  part,  and  putting  the  best  construction 
upon  all  the  actions  of  others. 

Easy  to  he  entreated]  Kus-£iOtj,-,  not  stubborn  nor  obstinate  ; 


peaceable,  gentle,  and  easy  to  be  entreated,  full  of  mercy 
and  good  fruits,   "•  without  partiality,  °  and  without  hypoc- 
risy. 
18  f  And  the  fruit  of  righteousness  is  sown  in  peace  of  them 
that  make  peace. 


of  a  yielding  disposition  in  all  indifferent  things  ;  obsequious, 
docile: — 

Full  of  mercy]  Ready  to  pass  by  a  transgression,  and  tti 
grant  forgiveness  to  those  who  offend  ;  and  performing  every 
possible  act  of  kindness. 

Good  fruits]  Each  temper  and  disposition  producing  frilita 
suited  lo,  and  descriptive  of,  its  nature. 

Without  partiality]  Adiatcpiros,  icithout  malcing  a  differ- 
ence, rendering  to  every  man  his  due ;  and  being  never 
swayed  by  self-interest,  worldly  honour,  or  the  fear  of  man  ; 
knowing  no  man  after  the  flesh.— One  of  the  Itala  has  it  irre- 
prrhensiblc. 

Without  hypocrisy]  AvvTroKpiro^,  witliout  disir'.niulation  ; 
wilhoui  pretending  to  be  ichal  it  is  not;  acting  :du'ays  in  it» 
own  character  ;  never  working  tinder  a  mask.  Seeking  no- 
thing but  God's  glory  ;  and  using  no  other  means  to  attain  it 
than  those  of  His  own  prescribing. 

13.  And  the  fruit  of  righteousness  is  sown]  The  whole  ia 
the  principle  of  righteousness  in  the  soul ;  and  all  the  abova 
virtues  are  \.\\efrtiits  of  that  righfousne.^s. 

/9  sown  in  peace]  When  the  peace  of  God  rules  the  heart, 
all  these  virtues  and  graces  grow  and  flourish  abundantly. 

Of  them  that  make  peace]  The  peace-makers  are  continu- 
ally recommending  this  wi:^dom  to  others  ;  and  their  own  con- 
duct is  represented  as  a  sowing  of  heavenly  seed,  whicU 
brings  forth  Divine  fruit.  Perhaps  sowing  in  peace  signifi.^a 
sowing  prosperously,  being  very  successful.  This  is  not  only 
the  proper  disposition  for  every  teacher  of  the  Gospel,  but  for 
every  professed  follower  of  the'  Lord  Jestis. 

Some  render  this  verse,  which  is  confessedly  obscure,  thus  . 
— .\nd  the  peaceable  fruits  of  righteousness  are  sownjbr  the 
practisers  of  peace.  lie  tcho  labours  to  live  peaceably,  shall 
have  peace  for  his  reieard. 

1.  Almost  the  whole  of  the  preceding  chapter  is  founded  ou 
ma.xiins  highly  accredited  in  the  rcibbinical  \vr\V\x\\ii> ;  and, 
without  a  relerence  to  those  writings,  it  would  have  been  im- 
possible, in  some  cases,  to  have  understood  St.  .lames's  mean- 
ing. There  is  one  phrase,  the  rabbinical  meaning  and  use  of 
which  I  have  reserved  for  this  place:  viz.  The  wisdom  that 
is  from  above.  This  is  greatly  celebrated  among  them  by  lli<» 
terms  Niv'^y  rfo^nchocmah  a'iona,  the  supernal  wisdom.  This 
they  seem  to  understand  to  be  a  peculiar  inspiration  of  the 
Almighty:  or  a  teaching  communicated  iinni'riiately  by  Ih" 
angels  of  (iod.  In  Sohar,  Yakut  Rubeni,  fol.  19.  Rabbi  Chiya. 
said,  77(6  wisdom  from  above  wis  in  Adam  more  tlian  in  Iha 
supreme  angels  ;  and  he  knew  all  things. 

In  Sohar  Chadash,  fol.  35.  it  is  said,  concerning  Enoch, 
"  That  the  angels  were  sent  from  heaven,  and  taught  him  tho 
wisdom  that  is  from  above."  Ibid.  fol.  42.  4.  "Solomon  came, 
and  he  was  perfect  in  all  things,  and  strongly  set  foith'tho 
praises  of  the  wisdom  that  is  from  above." — See  more  in 
Schoettgen^  St.  James  givps  us  the  properties  of  this  wisdom, 
which  are  not  to  be  four.d  in  such  detail  in  any  of  Ihe  rabbi- 
nical writers.  It  is  another  tvord  for  the  life  of  God  in  ihn 
soul  of  man,  or  Iriie  religion  :  it  is  the  teaching  of  God  in  the 
human  heart ;  and  he  who  has  this  not,  i.«  not  a  child  of  God  : 
for  it  is  written,  All  thy  children  shall  be  taught  of  Ihe  Lord. 

2.  To  enjoy  the  peace  of  God  in  the  conscience,  and  lo  livo 
to  promote  peace  among  men,  is  to  answer  the  end  of  our 
creation;  and  to  enjoy  as  much  happiness  ourselves,  ns  \\\a 
present  state  of  things  can  afford.  They  who  are  in  continual 
broils,  live  a  wretched  life  ;  and  they  who  lore  the  life  of  thn 
salamander,  must  share.no  small  portion  of  the  demoniacal 
nature.  In  domestic  society  such  persons  are  an  evil  disease  : 
tlierefore  a  canker  in  the  church;  and  a  pest  in  the  state. 


CHAPTER  IV. 

The  origin  of  wars  and  contentions,  and  the  wretched  lot  of  those  who  are  engaged  in  them,  1,  2.  Why  so  little  hearenh/ 
good  is  obtained,  3.  The  friend.^hip  of  the  world  is  enmiti/  with  God,  4,  5.  "God  re.sists  the  proud.  6.  Men  should  sub- 
mit to  God,  and  pray,  7,  ».  Should  humble  themselves,  9,  10.  And  not  speak  evil  of  each  other,  11.  12.  The  impiety  of 
those  who  do  not  consult  the  will  of  God,  and  depend  not  on  his  providence,  13—1:".  The  sin  of  him  who  knows  the  will 
of  God,  and  does  not  doit,  Id,  n.     [A.  M.  cir.  4005.     A.  D.cir.  61.     An.  Olymp.  cir.  OCX.  1.     A   U.  C.  cir.  814.] 


FROM  whence  co>nc  wars  and  *  fightings  among  you  1  come 
they  not  hence,  even  of  your  *>  lusts  °  that  war  in  your 
members  ? 

«  Or,  (irv»i;niS.-b  Or,  fleiu^ures    So  XcrX 


NOTES. — Verse  1.  Frojn  whence  come  wars  and  fightings] 
About  the  time  in  which  St.  .lames  wrote,  whetlier  we  follow 
the  early  or  the  latter  date  of  this  epistle,  we  find,  according 
to  the  accounts  given  by  Joscphus,  RcH.  Jud.  lib.  ii.  c.  17,  &c. 
that  the  Jews,  under  pretence  of  defending  their  religion,  and 
prociying  that  liberty,  to  which  thev  believed  themselves  en- 
titled, made  various  insurrections  in  Judea  against  the  Ro- 
mans ;  which  occasioned  much  bloodshed  and  misery  to  their 
nation.  The  factions  also,  into  which  the  Jews  were  split, 
had  violent  contentions  among  themselves,  in  which  they 
massacred  and  plundered  each  other.  In  the  provinces,  like- 
wise, the  Jews  became  very  turbulent ;  particulailv  in  Ale.x 


2  Ye  lust,  and  have  not :  ye  "S  kill,  and  desire  to  have,  and 
cannot  obtain  :  ye  fight  and  war,  yet  ye  have  not,  because  ye 
ask  not. 


.7.23.   GM.5.t7.   IPet.S.ll.-dOr, 


andria,  and  different  other  parts  of  Egypt,  of  Syria,  and  other 
places,  where  they  made  war  against  the  heatliens,  killing 
many,  and  being  massacred  in  their  turn.  They  were  led  to 
these  outrages  by  the  opinion,  that  they  were  bound  by  their 
law  to  extirpate  "idolatry,  and  lo  kill  all  those  who  would  not 
become  proselytes  to  Judaism.  These  are  probably  the  wara 
and  fightings  to  which  St.  James  alludes:  and  which  they 
undertook  rather  from  a  principle  of  coretjusness  than  from 
any  sincere  desire  lo  convert  the  heathen— See  Macknight. 

Come  they  not  hence — of  your  lusts]  This  was  the  princi- 
ple from  which  these  Jewish  contentions  and  jiredaiory  wars 
prorpoded  ;  and  th"  principle  from  whirh  all  the  wars  that 


Hliy  ire  receive  not 


JAMES. 


U-hat  we  pray  fbf. 


3  '  Ye  ask,  and  receive  not,  f  because  ye  ask  amiss,  that  ye 
may  consume  it  upon  your  ^  lusts. 

4  h  Ye  adulterers  and  adulteresses,  know  ye  not  that  the 
•  friendship  of  the  world  is  enmity  with  God?  k  whosoever, 
therefore,  will  be  a  friend  of  the  world  is  the  enemy  of  God. 

5  Do  ye  think  that  the  scripture  saith  in  vain,  '  The  spirit 
that  dwclleth  in  us  lusteth  ">  to  envy. 

6  But  he  giveth  more  grace.  Wherefore  he  saith,  °  God  re- 
Histetli  the  proud,  but  giveth  grace  unto  the  humble. 

c  lob'?  1  &:'5.12,  P5»I841.  Prov.l  S8.  ]sii:'..15.  .Ter.ll.  11.  Mir  3.4.  Zech.:. 
i:i-^f  Psa.fid  18.  i  JolmS.ffi.a  5.14— B  Or,  ))lcaBUres.-h  Psalm  73  27.— i  I  .'i-hn  2. 
J-,  — k  lohn  15  I9.&.  17.  H.    Gal.  l.IO.— IScB  Gen.6.5.&.  S.2I.    Num.U.S).    Piov.2l. 


in.- 


sly. 


have  afflicted  and  desolated  the  world  have  proceeded.'  One 
nation  or  king  covets  another's  territory  or  property  ;  and,  as 
conquest  is  supposed  to  give  right  to  all  tlie  possessions  gained 
by  it,  they  kill,  slay,  burn,  and  destroy,  til!  one  is  overcome 
<ir  exliausted ;  andUien,  the  other  makes  his  own  terms;  or, 
several  neighbouring  potentates  fall  upon  one  that  is  weak  ; 
and,  after  murderiiig  one  half  of  the  people,  partition  among 
themselves  the  fallen  king's  territory  ;  just  as  the  Austrians, 
Prussians,  and  Russians,  have  done  with  the  kingdom  of 
Poland!— w  stain  upon  their  justice  and  policy,  which  no 
lapse  of  time  can  ever  wasli  out. 

These  loars  and  fightings  could  not  be  attributed  to  the 
Christians  in  that  time  ;  for,  howsoever  fallen  or  degenerate, 
they  had  no  power  to  raise  contentions  ;  and  no  political  con- 
sequence to  enable  them  to  resist  their  enemies  by  the  edge  of 
the  sword,  or  resistance  of  any  kind. 

2.  Ye  lust,  a7id  have  not]  Ye  are  ever  covetous,  and  ever 
poor. 

Ye  kill,  and  desire  to  have]  Ye  are  constantly  engaged  in 
insurrections  and  predatory  wars,  and  never  gain  any  advan- 
tage. 

Ye  have  not,  because  ye  ask  not.]  Ye  get  no  especial  bless- 
ing from  God,  as  your  fathers  did;  because  ye  do  not  pray. 
Worldly  good  is  "your  god  ;  ye  leave  no  stone  unturned  in 
order  to  get  it;  and  as  ye  ask  nothing  from  God  but  to  con- 
sume  it  upon  your  evil  desires  and  propensities,  your  prayers 
are  not  heard. 

3.  Ye  ask,  and  receive  not]  Some  think  that  this  refers  to 
their  prayers  for  the  conversion  of  the  heathen  ;  and,  on  the 
pretence  that  they  were  not  converted  thus,  they  thought  it 
lawful  to  extirpate  them,  and  possess  their  goods. 

Ye  ask  amiss]  Ka/cwj  aiTztrrSc,  ye  ask  evity ;  wickedly. 
Ve  have  not  the  proper  rfi's/)os//;ons  of  prayer;  and  ye  have 
an  improper  object.  Ye  ask  for  worldly  prosperity,  that  ye 
may  employ  it  in  riotous  living.  This  is  properly  the  mean- 
ing of  the  original ;  iva  ev  ruts  ijSovaii  ianavrjuinTC,  That  ye 
',nay  expend  it  upon  your  pleasures.  The  Rabbins  have 
many  good  observations  on  asking  amiss,  or  asking  impro- 
perly ;  and  give  examples  of  different  kinds  of  this  sort  of 
prayer  :  the  phrase  is  Jewish,  and  would  naturally  occur  to 
St.  'James  in  writing  on  this  subject.  Whether  tlie  lusting  of 
wliich  St.  James  speaks,  were  their  desire  to  make  proselytes, 
in  order  that  they  might  increase  their  power  and  influence 
l)y  means  of  such  ;  or,  whether  it  were  a  desire  to  cast  ofl'lhe 
Roman  yoke,  and  become  independent;  the  motive  and  the 
ohject  were  the  same ;  and  the  prayers  were  such  as  God 
could  not  hear. 

4.  Ye  adulterers  and  adulteresses]  The  Jews,  because  of 
their  covenant  with  God,  are  represented  as  being  espoused 
to  Him;  and  hence  their  idolatry  and  their  iniquity,  in  genera), 
is  represented  under  the  notion  of  adultery.  And  althougli 
they  had  not,  since  the  Babylonish  captivity,  been  guilty  of 
tdilatry,  according  to  the  letter ;  yet  what  is  intended  by  ido- 
latry, having  their  hearts  estranged  from  God,  and  seeking 
their  portion  in  this  life,  and  out  of  God,  is  that  of  whi oh  the 
Jews  were  then  notoriously  guilty.  And  I  rather  think  that  it 
is  in  this  sense,  especially,  that  St.  .James  uses  the  words. 
"  I,o  I  they  tliat  are  from  Thee  shall  perish  ;  Tiiou  hast  de- 
stroyed all  thein  that  go  a  whoring  from  Thee."  But,  per- 
haps something  more  than  spiritual  adultery  is  intended. — 
See  ver.  9. 

J'he  friendship  of  the  world]  The  world  was  their  god  : 
here  they  committed  Ute'ir  spiritual  adultery :  and  they  cul- 
tivated this  friendship  in  order  that  they  mightgain  this  end. 
The  word  jioixn\tScs,  adulteresses,  is  wanting  in  the  Syiiuc, 
Coptic,  J3thiopic,  Arinenian,  Vulgate,  and  one  copy  of  the 
Itala. 

Whosoever— will  be  a  friend  of  the  world]  How  strange  it 
is  that  people  professing  Christianity  can  suppose  that  with  a 
worldly  spirit,  worldly  companions,  and  their  lives  governed 
by  worldly  maxims,  they  can  be  in  the  favour  of  God,  or  ever 
get  to  the  kingdom  of  heaven  !  When  the  world  gets  into  the 
church,  the  church  becomes  a  painted  sepulchre;  its  spiritual 
vitality  being  extinct. 

5.  Do  ye  think  that  the  scripture  saith  in  vain]  This  verse 
is  exceedingly  obscure.     We  cannot  tell  what  Scripture  St. 

James  refers  to :  many  have  been  produced  by  learned  men, 
as  that  which  he  had  particularly  in  view.  Some  think.  Gen. 
vi.  5.  "  Every  imagination  of  the  thoughts  of  his  heart  was 
only  evil  continually."  Gen.  viii.  21.  "The  imagination  of 
man's  heart  is  evil  from  his  yomh."  Numb.  xi.  29.  "  Moses 
Kaid  unto  him,  Enviest  thou  for  my  sake"?"  and  Prov.  xxi.  10. 
"  The  soul  of  the  wicked  dcsireth  evil."  None  of  these  Scrip- 
tures, nor  any  others  contain  the  int^ifc  words  in  this  verse  ; 
■IvJO 


7  Submit  yourselves  therefore  to  God.  °  Resist  the  devil,  and 
he  will  flee  from  you. 

8  P  Draw  nigh  to  (5od,  and  he  will  draw  nigh  to  you.  ^  Cleanse 
your  hands,  ye  sinners  ;  and  'purify  your  hearts,  ye.*  double- 
minded. 

9  '  Be  afflicted,  and  mourn,  and  weep  :  let  your  laughter  be 
turned  to  mourning,  and  your  joy  to  heaviness. 

10  "  Humble  yourselves  in  the  sight  of  the  Lord,  and  he  shall 
lift  you  up. 

n.IobSSM.  Psa,138.6.  Piijv.3.34.&S9  23.  Matt.23.I2.  Luke  I  52.&  14,1 1.&  IS. 
14.  1  Pct.S.5— 0  Eph  4.27.&6.1I.  1  Pet  5.!).— p  2  Chron.15.2,— q  Isa.1.16.— r  I  Pet. 
1.22.  1  .lolmS  3.— sCh.1.8.— t  Malt.5.4— u  Job2a.29.  Malt.a3. 12.  LukeH.U.Sl 
18  14.   1  P81.5.S. 


and,  therefore,  St.  James  may  probably  refer  not  to  any  par- 
ticular portion,  but  to  the  spirit  and  design  of  the  Scripture 
ill  those  various  places  where  it  speaks  against  envying, 
covetousness,  worldly  associations,  &c.  &c. 

Perhaps  the  words  in  this  and  the  two  succeeding  verses 
may  be  well  paraphrased,  thus  : — "  Do  ye  think  that  concern- 
ing these  things  the  Scripture  speaks  falsely,  or  that  the  Holy 
Spirit  which  dwells  in  us  can  excite  us  to  envy  others,  instead 
of  being  contented  with  the  state  in  which  the  providence  of 
God  has  placed  us?  Nay,  far  otherwise  ;  for  He  gives  us  more 
grace  to  enable  us  to  bear  the  ills  of  life,  and  to  he  in  deep  hu- 
mility at  His  feet,  knowing  that  His  Holy  Spirit  has  said,  Prov. 
iii.  34.  God  resisteth  the  p7'07id  ;  but  giveth  grace  to  the  hum- 
b!p.  Seeing  these  things  are  so,  submit  yourselves  to  God  ;  re- 
sist the  Devil,  who  would  tempt  you  to  envy,  and  he  will  fire 
from  yoti :  draw  nigh  to  God,  and  he  will  draw  nigh  to  you. 

1  must  leave  this  sense  as  the  best  1  can  give,  without  as- 
serting that  I  have  hit  the  true  meaning.  There  is  not  a  critic 
in  Europe,  who  has  considered  the  passage,  that  has  not  been 
puzzled  with  it.  1  think  the  5th  verse  should  be  understood 
as  giving  a  contrary  sense  to  that  in  our  translation.  Eveiy 
genuine  Christian  is  a  habitation  of  the  Holy  Ghost;  and  thcjt 
Spirit,  Trpof  (f)0oi'ov  an-rrodet,  excites  strong  desires  against 
envy  ;  therefore,  a  man  must  not  suppose  that  he  is  a  Chris- 
tian, if  he  have  an  envious  or  covetous  heart. 

6.  But  he  giveth  more  grace]  Mf  i^oi/a  x''P'>',  a,  greater  be- 
nefit than  all  the  goods  that  the  world  can  bestow  ;  for  He  gives 
genuine  happiness,  and  this  the  world  cannot  confer.  IMay 
this  be  St.  James's  meaning  ! 

God  resisteth  the  proud]  AvTirauacTai,  sets  himself  ir,.  but 
tie  array  against  him. 

Giveth  grace  to  the  humble]  The  sure  way  to  please  God, 
is  to  submit  to  the  dispensations  of  His  grace  and  providence  : 
and  when  a  man  acknowledges  Him  in  all  his  ways.  He  will 
direct  all  His  steps.  The  covetous  man  grasps  at  the  shadow, 
and  loses  the  substance. 

7.  Submit — to  God]  Continne  to  bow  to  all  His  decisions, 
and  to  all  His  dispensations. 

Resist  the  devil]  He  cannot  conquer  you,  if  you  continue 
to  resist.  Strong  as  he  is,  God  never  permits  him  to  conquer 
the  man  who  continues  to  resist  him.  He  cannot/o7ce  the  hu- 
man will.  He  who,  in  the  terrible  name  oi  Jesus,  oppnsns 
even  the  devil  himself,  is  sure  to  have  a  speedy  and  glorious 
conquest.  He  flees  from  that  Name,  and  from  His  conquering 
blood. 

8.  Draw  nigh  to  God\  Approach  Him  in  the  name  of  Jesus, 
by  faith  and  prayer,  and  He  will  draw  nigh  to  you;  He  will 
meet  you  at  your  coming.  When  a  soul  sets  out  to  seek  Ood, 
God  sets  out  to  meet  that  soul ;  so  that  while  we  are  drawing 
near  to  Him,  He  is  drawing  near  to  us.  There  is  a  delicacy 
and  beauty  in  these  expressions,  that  are  but  seldom  noted. 

Cleanse  your  hands,  ye  sinners]  This  I  think  to  be  the  be- 
ginning of  a  new  address,  and  to  different  persons  ;  and  should 
have  formed  the  commencement  of  a  new  verse.  Let  your 
whole  conduct  be  changed;  cease  to  do  evil,  learn  to  do  well. 
Washing,  or  cleansing  the  hands,  was  a  token  of  innocence 
and  purity. 

Purify  your  hearts]  Separate  yourselves  from  the  world, 
and  consecrate  yourselves  to  God:  this  is  the  trne  notion  of 
sanctification.  We  have  often  seen,  that  to  sanctify,  signifies 
to  separate  a  thing  or  Jierson  from  profane  or  common  use, 
and  consecrate  it  or  liira  to  God.  This  is  the  true  notion  of  Cif 
kadash,  in -Hebrew,  and  ayiagu,  in  Greek.  The  person  or 
thing  thus  consecrated,  or  separated,  is  considered  to  be  holy, 
and  to  be  God's  property  ;  and  then  God  hallows  it  to  Himself 
There  are,  therefore,  two  things  implied  in  a  man's  sanctiflca 
tion  :— 1.  That  he  separates  himself  from  evil  ways  and  evii 
companions,  and  devotes  himself  to  God.  Sv  That  God  sefs- 
rates  guilt  from  his  conscience,  and  si",  from  his  soul,  and  thus 
makes  him  internally  and  externally  holy. 

This  double  sanctification  is  well  expressed  in  Sohar,  Levit. 
fol.  33.  col.  132.  on  the  words.  Be  ye  holy,  for  I  the  Lord  am 
holy :  n'jyaSn  inix  pa'-'ipD  ntapobn  laxj?  u^-ipn  izjin.  A  man, 
sanctifies  himself  on  the  earth,  and  then  he  is  sanctified  from 
heaven.  As  a  man  is  a  sinner,  he  must  have  his  hands 
cleansed  from  wicked  works;  as  te  is  double-minded,  lie 
must  have  his  heart  sanctified.  Sanctification  belongs  to 
the  heart,  because  of  pollution  of  mind  ;  cleansing  belongs  to 
tlic  hands,  because  of  sinful  acts.—i'ee  the  note  on  chap.  i.  8. 
for  the  signification  oi  double-minded. 

9.  Be  ufilicted  and  mourn]  Without  true  and  deep  repent- 
ance, ye  cannot  expert  the  mercy  of  God. 

Let  ynur  laughter  he.  turned  tn  inournin^]  It  appears 
most  cvidcnily,  that  many  of  those,  to  whom  S..  Jadicsadarcss- 


Evil  speaking  and 


CHAPTER  IV. 


judging  reproved. 


thou  art  not  a  doer  of  the  law,  but  a  judee 

r  wifr!'„*w,hrM'"r-^'y'"''  ^'■'•'^V^  able  tosave  and  todestroy: 
'^  who  art  thou  that  judgest  another  ^ 

intn  c.?.V2  "IV"'  '"'^'"^'  ^!'^'  '^"■•''■'y  °'-  to-morrow  we  will  go 

and  get  gafn  /  ^'  "^""""^  "'^'^  "  ^^^'■'  ''"'^  ''"''  ^"''  "^"> 

vEphe3ians4.3l.    IPecerS.I.— ,. 
J.6.-X  M.lilitw  10.  W.-y  Kon.ani 


had  called  them  aduUerers^nAaduHere.sesUnA  perhkps  they 
heir  L°  '2/^  ""'T 1"'  "'^'•'^•^  °^  'he  words.  He  speaks  hereof 
hpr  ih^.T''' ""i "''"'■  W/-^"^  ""  ""^  terms,  taken  tog,- 
V  ew  nm^y .    ''h  '^  '''T"'^  ''/■=  i«,  intended.     What  a  strange 
view  must  he  have  of  the  nature  of  pnmitive  Christianity  who 
ran  suppose  that  these  words  can  possibly  have  been  addressed 
o  people  profess!,,,-  the  Go.jJof  jjns  C/,rLr who  were 
liw  in  number,  without  wealth  or  consenuence-  and  were 
brthe  Ronums  ^^''^'^^^'^  ^^'^  ^^  ""^"-  brethren  the  Jews,  and 
10.   ffumUe  uonroelvcs  in  the  si^ht  of  the  Lord]    In  verse  7 
thev  were  exhorted  to  submit  to  (iod  ;  here  thev  are  exhor?p,l 
to  humble  themselves  in  his  sight.    'submissZ  to  God's  'u 
thor.ty  will  precede  A«miVja//o,rof  soul ;  and  gen,  ine  renen 
ance  is  perf^,nned  as  in  the  sight  of  God  ;  forf  w"  en  a  sinner 
IS  truly  awakened  to  a  sense  of  his  guilt  and  dangci   heloems 

and  panloned,  they  arose  from  the  earth,  shook  themselves 

fi-om  the  dust,  and  clothed  themselves  in  their  betrerg^nnenls 
I^n!iCr°d""'''  '°  '■'*'''  '"""'^  '"'■°'"  ^''«  ^'^"^  when  sffficienS 
tion  ref^-'^",^  ""(  stvV  one  of  another]     Perhaps  this  exhorta- 

he  vvri^r  1  '.\  in"  '»"''''""-  ^  ="'^«'-.  and  backbiting  in  general  ; 

.^Vf.„f  \'""  ""  Part'cular persons  in  view.  It'mav,  hou-e- 
\er,  leler  to  the  conle>itio>,s  among  the  zealots,  and  il  Iferent 
/heif?nt  "'^'?  l"-evailing  among  this  wretched 'people  ;o.Mo 
}  ITn^'^'P^r-  ^'""""^  "^°*'=  "'■'"eir  brethren  who  had  em- 
braced the  Chr,stian  faith. 

very  general  maxim  among  the  rabbins,  that  "  no  one  could 

alf^thels  "'  tT  '^'•<'""":7"h""t  denying  God  and  becomTng 
an  athe  St.       They  consider  detraction  as  the  devil's  crime 

,'}oif,'w"'^\^.'=""'[""i='"'^  ^""^  A'"'i«hty  in  tL  words,  "Tie 
J^oth  know  tha  in  the  day  in  which  ye  eat  of  it,  your  evei  sliall 
be  opened   and  ye  shall  be  like  God!  knowing  good  a^dev  1  " 

nr\h  hf",'^?,'"'"'  '"^'"V''"''*  "'='*  "^^a^^  through%«ry  God  ad 
proh,b,ted  the  tree  of  knowled-e  ^ 

.   Speakelh  evil  of  the  law]  The  law  condemns  all  evil  sneak 

5  if  "?r'*"f,"'"^'""'-  "'^  "■""  i^  ?"i'<y  of  these  andXws 
..m.self  in  these  vices,  m  efiect  judges,  and  condeinnsthe  law 

U,  break  it"'      ""  "  """'"""^  '"  "^^  "^^P'!  """  '^at  it  is  no  sin 

Thou  art  not  a  doer  of  the  law,  but  a  judge]  Thou  reiectcst 

the  law  of  Gel,  and  sellest  up  thy  own  n4ct,%  -ous  coiffi  as 

a  ruleofhfe;  or,  by  allowing  this  et,//sp.,,A-»,^aMdi,""«c?«o« 

12.  2'Aere  is  one  lawgiver]  Ka,  KpiTtf,  and  jud'-e  is  added 
n';n's''J^"••'  '"'"'«  '^"'y  "thers;  with  both  tie  6'Se.- 
V,?,Lff"'  "f°  ^V^'"^  Armenian,  AUhiopir,  iavonic 
I '/gate,  wo  copies  of  the  I/ala,  Cyril  of  Antioch  Euthnii,,.' 
Jheophylact  and  Cassiodorus.'  On  this  ev  ^i  ce  Gdesbach 
^las  received  it  into  the  text.  cvmtiice  uuesDach 

The  man  who  breaks  the  law,  and  teaches  others  <w  to  do 
us  ,n  eirect  sets  himself  up  as  k  latrgiverlndfud^e     Hut 
ercs  only  one  s-ich  Lawgiver  and  Judge-(^Vlnnthtv 
who  isabeto  save  all  those  wlio  obey  Him;  and  X"  orf7 
slroyaU  those  who  trample  under  feet  His  tesi monies 

nho  art  thou  that  judgest  another]  Who  -irt  h!.,,  ...i,  a 
rest  to  usurp  the  oflic4  aifd  prerogativ4  of  tl  ^  Sup  erne  Jnd4'i 
But  what  IS  that  law  of  which  St.  James  soeaks  • .  H  ,l?,f  iJ 
this  Lawgiver  and  Judge)  Most  crifcs  think  hat  the  /^^ 
menlionel  here  is  the  same  as  tha^whicl/hy  elsewhere  ca^s 
the  rovallaw,  and  the  law  of  liberty  ;  tliereby  meaniiifr  ?  ^^ 

Hmes  n.;/  .^  ^i"®'  however,  is  not  clear  to  me  :  I  believe 
I  «^f  '  ,  •  ^liniglity,  as  acknowledged  by  the  Jewilh  neon  e 
le  but'fewrpV""^'-  ^'■•"■J  "'«  closest  exam  inatron  of  hrseps- 
Ih  ereedfo/m '".'n^  '°  •''''"*  *^''l'.''''  "■■  "'^  ""^'P^''  His  Jew- 
n  V  eiv  'J^  !  """•  tnaxuns,  this  writer  keeps  constantly 
o  whom'  he  wrotl'  'i™""'  ^'A  '^'"^'^'  '^""''iJ^'iiig  tte  peS 
-some  ofUiem  rerf.^"?  '"^"'^i]'  "'^.''e.  doubtless,  C/z/is/mns 

7"./«y,  «r  /o  m«rro,r  wc  will  go]    Tlii.s  prcsumpti-n  on  a  I 


afid  do  otis'or^rt.^"  '"  "^'  ' ''  '"  '-'^''^  ^^'"  '"^  ^'-"  '-^ 
ii  ev"l"  ""'"^  ^*  '"^^"'^  '"  '"""■  '"'^""^s  :  J  all  such  rejoicing 
nol  To  hUnTis'sh.'^""  '''"'  '^"°^'^"'  ^°  "''  =°'"''  ^"^'  '^"<^'h  ,7 


precarious  life  Is  here  well  reproved  ;  and  the  ancient  Jewish 
labbins  have  some  things  on  the  subject,  wliidi  probables 
James  had  m  view.     In  Bcbarim  Rahba,  sect    -rfol    261      ' 

I  T  '■'";  't^  following  little  story  :_"Our  rabbins  lehi^s  a 
Chel'n-:;.  '."  h""'''''"^^*^  '"  ""^  lays'of  Rabbi  Simeon  tie"  on  or 

I  st^,^  u  •,  ,  .Y''^  P'''^?*'"'  ^'  ""•  '^i'-'^nmcision  of  a  child,  and 
stmd  with  Ms  lather  to  the  entertainment.     The  father  hmnJhi 

Tn  u  vt/rhLi  f  ''Z/"''  "  '""^  "'"«  '"  '•elebrale  the  birth 
L  l\L\  Z  J°"-  ^^""y  continued  supper  till  midniffht 
itturn  toT.'  '^""?'  '^'■^.'^onu^'T^  ^"^'  ^^'^"1  out,  that  I  e  n  fg  t 
leturn  to  the  city  in  which  he  dwelt.     On  the  way  he  saw  the 

"r"t^l  onS'' He  :,  '^'"'"h-  i'^  "".'^  '^•"^"-  "'^  saidYo  him  \vh  . 
h[l  L  ,  »-?  ""s^'ere'*'  ^  'i'"  "'^  messenger  of  God.  The  rab- 
hin  said.  Why  wandercst  thoi.  about  thus?  He  answered  I 
slay  those  persons  who  say.  We  will  d'j  this,  or  lha?Tndt/ii'nl 
»««.,.  soon  death  may  overpower  them :  that  n/an  ^hh  whom 
thou  hast  s.ippr^l,  and  wliosaid  to  his  guests,   mm  this  wine 

l'''"Iconlnnteforalongtimc,tocelebralelhebirlhoKiV^^^^^^ 
born  son,  behold  the  end  of  his  life  is  at  hand  for  he  sh-y  du^ 
w,th,n  thirty  days."  liy  this  parable  the;  teach  the  ne^essiy 
of  considering  the  shortness  an.I  uncertainty  of  1  un  a^i  hfe^ 
ami  h at  God  ,s  particularly  displeased  with  those- 
\\  ho,  counting  on  long  yeai-s  of  pleasure  here 
Are  quite  unfurnished  for  a  world  to  come  "      ' 

was  the!„T,™'"''?'f  ''""'  ""  '■'""''  ''"d  buy  and  sell]  This 
« as  the  custom  of  those  ancient  tiinr-s  ;  they  traded  from  cit^ 
to  ctv,  carrying  their  goods  on  the  back's  of  c4nes  TirJewa 
raded  thus  to  Tyre,  S'idon,  C<rsarea,  Crete,  Ephes.Pht 
I'pp:.  Thessalonica,   Corinth,  Home,  &c.     and   U   is  to  this 

'it:i::^:c's:i^z^r''  '"^  "^'^^  ^^-  •'--  ^"-^ "  ^^ 

,pal:^n^!^;-v^^;:^oni^^„Sj^.^'^nt1^^nil:;Jci"t^ 
^y '  i';".7o"rtir'"']'rf^ ''''"^•",' ^^''-^''^^  •'""- "^ 

may  oring  loith.  l.ife  is  utter  y  preea,-  ous-  and  n.id  l,-.^  r./r 
pnt  It  withi:;  the  power  of  all  fh§  creatures  He  has  made  °o 
command  one  moment  of  what  is  future  ' 

tteeufJZ'L^  ro/JO«r]  Ar,/,j  yap  £r',  it  is  a  smoke,  always 
als  ^n hffli^?  '"'"'  SV-f^^^cent,  and  obscured  with  various  ?r* 

0  V),7r  ^i     ■  ^^-  ^^'J  ^"'J^  °''«  ''*«  "  shadow:  Job  viii 

n,!:J  ^^  y""'  ^"''"'  "'■«  «  shadow;  IChron  xxix  r" 
O      days  on  the  earth  are  a  shadow,  and  there  is  no  abiding' 

■U&r{r^i:--|l;ri;e-^.e,nel^h^ 

ames^h^:t'''\"P°'^  ','■  Purely  the  peopl^  is  like  grass.''  St" 
James  had  produced  t!,e  same  liguie,  chap.  i.  lo.  11  B,!  there 
whlh  7  '"^™«'-''"b'e  saying  in  the  book  of  EccleZsicu.^ 

r^  some  ffll'^nY""'^  '-"'''  "^  ^"^  ''■''''  '^^ves^ora  th ."k 
and  bS  nni  .  '  -'m'^  °''°"'  '•  /°  '^'  "'«  generation  of  fiesl, 
clus.  x"v   13  ^'"^"'  '°  ^"  ^"'''  ^'"^  ''"Other  is  born."    Ec 

above  ''"liiH  H.!'^,*"^  "'"  ^^^  ™'*S<'  '■"  ^^'""«'-  as  that  quoted 
poet  f  apocryphal  writer  borrow  it  from  ihe  Greek 

in^et)o<otra  ijtvci,  eapos  6' C7r()  lyvcrat  won. 
ili  avdpoiv  yever,,  f,  jiev  (jtvu,  h  (J'  aKo\r,yei. 

Like  leaves  on  trees,  the  race  of  man  is  found! ''  "'  ^^''' 

Now  green  ,n  youlTi,  now  withering  on  the  ground 

Another  race  the  following  spring  supplies; 

J  hey  fall  successive,  and  successive  rise 

^o  generations  in  their  course  decay  ; 

^o  flourish  these,  when  those  are  pas.sed  away. 

15  For  that  ye  ought  to  say]  \vri  rov  Xfj  tw  vuaf  ^nsUad 
of  faying;  or,, nstead  of  which, je  should  sa,,.  '^  ^"*'«"« 
otlf:^rexnnn,f>'';-^n'''H*''""K(;'''''  '  "'""^"  ^'-  -'atnes  had  an- 
by  l^,'«-^«i  %v.°T  "'V'"'^'"""  "  ^•''^"''  "''''^h  is  produced 
cHuse      "77„A   i^/    ^'    ^"'■'""■'fff'l'  and   'S^c/ioez/g-e/r  on  this 

men  ^Vo,/f,  r"f*-  ""  "''""^h  there  is  this  com 
wmo.'nitrH.  .^''0"ld  ever  say  that  he  icill  do  this  or  that, 
'vzlltout  the  condition  jp  God  WUL  A  certain  min  cnlrl  'T,. 
morrow  shall  1  Si,  with  my  brid^in^'irchambe"  "  d  thi," 
i"''  :^°^l  y"h  lier.'  To  which  some  standin'g  by  said 
nun  -,nj  ex  /,,,  gozer  ha  shcm,  '  /f  the  Lord  will '    To  which 

sit  wUh  m''h  iYe'"''"  "J*^  '-1'^  ^■^"'  "'•  ""•■  touiorrorw  l' 
sit  w  iti,  m>  hnde  ,n  n;y  chamber.'    He  did  so ;  he  went  wUli 


77if  missriex  rnmin^c 


JAME5 


on  the  prjjligalc  rich. 


his  bride  into  his  chamber;  and  at  nighl  they  lay  down  :  but 
tiiey  both  died,  avtequam  illam  cogyioscertt."  It  ia  not  im- 
probable that  St.  James  refers  to  this  case,  as  he  uses  the  same 
phraseQlo!;y.  ,     ,   ,        , 

On  this  subject  I  shall  quote  another  p-.f;sr'g:e,  which  I  read 
v/hen  a  schoolboy,  and  whicli,  even  then,  taught  me  a  lesson 
of  caution,  and  of  respect  for  the  Providence  of  God.  It  may 
be  found  in  Lvclan,  in  tlie  piece  intituled,  Xn/jcii/,  r)  eirtaKO- 
Trovi/T€S,  c.  6.  E;ri  izun/ov,  oifiai,  KXridcis  iiro  rii/of  tmv  (piXwn 
ct;  Tr]'j  vr^p^fi',  fiaXtra  e^ro,  c<p.T  xat  fjera^v  Xeyoiras,  airoTov 
Tcyovs  KCfji:Luii  CTTintJoxiiTa,  nvK  0(6'  otov  KtfrjTai/rus,  aTTCKTF.ivtv 
mno:''  cy!.\'io-a  ovv,  ovk  zwiTiXcaavTOi  rr]V  VTrnax^aiv.  "A  man 
was  invited  by  one  of  his  friends  to  come  the  next  day  to  sup- 
per. Jzcill  certainly  come,  said  he.  In  the  mean  time,  a  tile 
fell  from  a  house,  I  knew  not  who  threw  it,  and  killed  him. 
1  thirefora  laughed  at  him  for  not  fulfilling  his  engagement."— 
Jt  is  often  said  Fus  est  ah  Inste  doceri,  "  we  should  learn  even 
from  our  eneniips."  Take  heed,  Christian,  that  this  heathen 
buaToon  laugh  thee  not  oiit  of  countenance. 

16.  Bh'l  nam  ye  rejoice  in  your  boastings]  Ye  glory  in  your 
proud  and  self-sufficient  conduct,  exulting  that  ye  are  free 
from  the  trammels  of  superstition,  and  that  ye  can  live  inde- 
pendently of  God  Almrghiy.  All  such  boasting  is  wicked, 
iTovnpa  crw,  is  iinpiou.?.  In  an  old  English  work,  intituled. 
The  godly  man's  picture  drawn  by  a  Scripture  pencil,  there 
nre  these  words;  "Some  of  t'.iose  who  despise  religion  saj', 
'J'haiik  God  ice  are  not  of  this  holy  number .'  They  who  thank 
God  for  their  unhnliness,  had  best  go  ring  the  bells  for  joy  that 
they  shall  never  see  God." 

17.  7'o  hi-n  that  knowelh  to  do  good]  As  if  he  had  said.  Af- 
ter this  warning  none  of  you  can  plead  ignorance — if,  tliere- 
fore,  any  of  you  shall  be  found  to  act  their  ungodly  part,  not 
ncknowledaing  the  Divine  Providence,  the  uncertainty  of  life, 
nnd  the  necessity  of  standing  every  moment  prepared  to  meet 
God  ;  as  you  will  have  tlie  greater  sin,  you  will  infallibly  get 
the  greater  punishment.  This  may  beap])lie(}  to  all,  who  know 
better  than  they  act.  He  who  docs  not  the  Master's  will,  be- 
cause he  does  not  know  it,  will  be  beaten  with  few  stripes; 
but  he  wlio  knows  it,  and  does  not  do  it,  shall  be  beaten  with 
iTiany  ;  Luke  xii.  47,  48.  St.  James  may  have  the  Chri>:tians 
in  view,  who  were  converted  from  Judaism  to  Christianity. 
They  had  much  more  liglit  and  religious  knowledge  tiian  tlie 
Jews  had  ;  and  God  would  require  a  proportionable  improve- 
ment from  them. 

1.  Saady,  a  celebi'ated  Persian  poet,  in  his  GaUstan,  gives 
i!S  a  remarkable  example  of  this  going  from  city  to  city  to  buy 
nnd  .sell  and  get  gain.  "I  knew,"  says  he,  "a  merchant  who 
used  to  travel  with  a  hundred  camels  laden  with  merchandise, 
and  who  had  forty  slaves  in  his  employ.    This  person  took  me 


one  day  to  his  warehouse,  and  entertained  me  a  longtime  with 
conversation  good  for  nothing.  '1  have,'  said  he,  'such  a  partner 
in  Turqupstan— such  and  such  property  in  India— a  bond  for 
so  much  cash  in  such  a  province — a  security  for  such  another 
sum.'  Then,  changing  the  subject,  he  said,  '  I  purpose  to  go 
and  settle  at  Alexandria,  because  the  air  of  that  city  is  salu- 
brious.' Correcting  himself,  he  said,  '  No,  I  will  not  go  to  Al- 
exandria ;  the  African  sea  (the  Mediterranean)  is  too  danger- 
ous. But  I  will  make  another  voyage  ;  and  after  that,  I  will 
retire  into  some  quiet  corner  of  the  world,  and  give  up  a  mer- 
cantile life.'  I  a.sked  him,  (says  Saady,)  what  voyage  he  in- 
tended to  makel  He  answered,  'I  intend  to  take  brimstone \.o 
Persia  and  C/iina,  where  I  am  informed  it  brings  a  good 
price:  from  China  I  shall  take  porcelain  to  Greece:  from 
Gceece  I  sliall  XxiVe  go' d  tissue  {o  India  :  from  India  I  shall 
carry  sleel  to  Haleh  (Aleppo:)  from  Ilaleb  I  shall  carry  glass 
to  Yemen.  (Arabia  Felix  :)  and  from  Yemfiii  I  shall  carry  prt'n r 
cd  goods  to  Persia.  When  this  is  accomplished,  I  shall  bid 
farewell  to  the  mercantile  life,  which  requires  so  many  trou- 
blesome journeys,  and  spend  tlie  rest  of  my  life  in  a  shop  ' 
lie  said  so  much  on  tliis  subject,  till  at  last  he  -wearied  him- 
self with  talking ;  then  turning  to  me,  he  said,  'I  entreat  thee, 
h'aady,  to  relate  to  me  something  of  wliat  tliou  hast  seen  and 
heard  in  tliy  travels.'  1  answered,  llast  thou  never  heard  what 
a  traveller  said,  wlio  fell  from  his  camel  in  the  deseit  of  Joor  ■> 
Tieo  things  only  can  fill  the  eye  of  a  covetous  man — content- 
ment, or  the  earth  that  is  cast  on  liimwhen  laid  in  his  grave." 
Tills  is  an  instructive  story,  and  is  taken  from  real  life. 
In  this  very  way,  to  those  same  places,  and  with  the  abuvo 
specified  goods,  trade  is  carried  on  to  this  day  in  the  Levant. 
And  often  the  same  person  takes  nil  these  journeys,  and  even 
more.  We  learn  also  from  it,  that  a  covetous  man  is  restless 
and  unhappy ;  and  tliat  to  avarice  there  are  no  bounds.  This 
account  jiroperly  i-llustrate.5  that  to  which  St.  James  refers  : 
To-day  or  to-mor'^oiD  ice  will  go  into  such  a  city,  and  con- 
tinue there  a  year,  and  buy  and  sell  and  get  gain. 

2.  Providence  is  God's  government  of  the  world  :  he  who 
properly  trusts  in  Divine  Providence,  trusts  in  God;  and  he 
who  expects  God's  direction  and  help,  must  walk  uprightly 
before  him  ;  for  it  is  absurd  to  expect  God  to  be  our  Frien-d 
if  v/e  continue  to  be  his  enemy. 

3.  Tliat  man  walks  most  safely,  who  has  the  least  confidencn 
in  himself.  True  magnanimity  keeps  God  continually  in 
view.  He  appoints  it  its  work,  and  furnishes  discretion  and 
power;  and  its  chief  excellence  consists  in  being  a  resoluto 
worker  together  with  Him.  Pride  ever  sinks  where  humility 
swims  ;  for  that  man  who  abases  himself  God  will  exalt.  To 
know  that  we  are  dependant  creatures  is  well— to /ee/  it,  and 
to  act  suitably,  is  still  better. 


CHAPTER  V. 

The  profligate  rich  are  in  danger  of  God's  judgments,  bec(/>isc  of  their  pride,  fraudulent  dealings,  riotous  liring,  end 
cruelty,  1 — 6.  The  oppressed  foUoxoers  of  God  should  be  patient, for  the  Lord's  coming  icas  nigh  ;  and  should  not  grudge 
against  each  other,  7 — 9.  I^hey  should  take  encouragemeti.tfrom  the  example  of  the  prophets,  and  of  Job,  10,  II.  Swear- 
ing forl'idden,  12.  Directions  to  the  afflicted,  13 — 15.  They  sliould  confess  their  faults  to  each  other,  \tj.  7'he  great  pre- 
valence of  prayer  instanced  in  Elijah,  17,  18.  The  blessedness  of  converting  a  sinner  from  the  error  of  his  way,  19,  20. 
[A.  ]\r.  cir.  4065.    A.  D.  cir.  61.     An.  Olymp.  cir.  CCX.  1.     A.  II.  C.  cir.  814.] 

GO  "  to  now,  yc  rich  men,  weep  and  howl  for  your  miseries  j  3  Your  gold  and  silver  is  cankered  :  and  the  rust  of  them  shall 
that  shall  come  upon  yoii.  \  be  a  witness  against  you,  and  shall  eat  your  tlesh  as  it  weie 
2  Your  riches  are  corrupted,  and  ti  your  garments  are  moth-  fire.  "  Ye  have  heapeil  treasure  together  for  the  last  days 
eaten.  '  ~ ■     •  . 


tiPro-..  11, S9.  Lukf6.24.   1  Tim. 6.9.-b  Job  13.28.   Mat;.6.C0.  Ch.9.^ 

NOTES. — Verse  1.  Go  to  now]     See  on  chap.  iv.  13. 

Vi'eep  and  haul  for  your  miseries]  St.  James  seems  to  re- 
fer here,  in  the  spirit  of  prophecy,  to  the  destruction  that  was 
coming  upon  the  Jews,  not  only  in  Judea,  but  in  all  the  pro- 
vinces where  they  sojourned.  He  seen:s  here  to  eissume  the 
■very  air  and  character  of  a  7);'o/)//e;;  and  in  the  most  dignified 
language,  and  ppculiai"ly  expressive  and  energetic  images, 
I'oretels  the  desolations  that  were  coming  upon  this  bad  peo- 
ple. 

?c.  Your  riches  are  corrupted]  TsariTTe,  htp  putrefied.  The 
term  rXovros,  i  iches,  is  to  be  taken  here,  not  for  gold,  silver, 
M precious  stones,  (for  thi>se  could  not  putrefy,)  but  for  the 
produce  of  the  fields  and  Hocks,  the  different  stores  of  grain, 
wine,  and  oil,  which  they  had  laid  up  in  their  granaries  ;  and 
the  various  changes  of  lainjciit,  which  they  had  amassed  in 
th.eir  wardrobes. 

3.  Yotir  gold  and  silfer  is  cankered]  Instead  of  helping 
tlie  poor,  and  thus  honouring  God  with  your  substance,  ye 
liave,  thiongh  the  principle  of  covetousness,  kept  all  to  your- 
selves. 

T/ie  rjist  of  them  shall  he  a  icitncss  against  you]  Your 
putrefied  stores,  your  moth-eaten  garments,  and  your  tarnish- 
«d  coin,  are  so  many  proofs,  that  it  was  not  for  want  of  pro- 
jicrty  that  you  assisted  not  the  poor ;  but  through  a  principle  of 
i.virice  ;  loving  money,  not  for  the  sake  of  what  it  couUi  pro- 
cure, but  for  its  ow'»  sake,  which  is  the  genuine  principle  of 
the;»ise)-.  This  was  the  very  character  given  to  this  people 
'ly  our  Lord  Himself;  he  called  them  4>t\apyvpot,  lovers  of 
money.  Against  this  defjiicable  and  abominable  disposition, 
the  whiile  of  the  xiith  ahapter  of  St.  Luke  is  levelled  :  but  it 
was  their  easily  besetting  sin  ;   and  is  so  to  the  present  day. 

Shall  eat  your  _flcsh  as  it  were  fire]  This  is  a  very  bold 
Bud  suiliuic  fii;ure     He  vepreEPiits  the  rust  of  their  coin  as 


4  Behold,  *  the  hire  of  the  labourers  who  have  reaped  down 

■).-d  Lev  19.13.  .lob  34  10,11.   .Ter  22.13.  Mat. 3  5.  F.cclej  34  Si,??. 


becoming  a  canker  that  should  produce  gangrenes  and  phyge- 
denous  ulcers  in  their  flesh,  till  it  should  be  euten  away  lioni 
their  bones. 

Ye  hate  heaped  treasure  together]  This  verse  is  variously 
pointed.  The  word  wf,  like,  as,  in  the  preceding  clause,  is  left 
out  by  the  Syriac,  and  some  others ;  and  irvp,  fire,  is  added 
here  from  that  clause ;  so  that  tlie  whole  verse  reads  thus  ; 
'•Your  gold  and  your  silver  is  cankered  ;  and  the  rust  of  them 
shall  be  a  witness  against  you,  and  shall  cortsume  your  llcsli. 
Ye  have  treasured  up  fire  against  the  last  days."  This  is  a 
bind  and  fine  image  :  instead  of  the  treasures  of  torn,  wine., 
and  oil,  rich  stuffs,  with  silver  and  gold,  which'ye  have  been 
!:iying  up,  ye  shall  find  a  treasure,  a  magazine  oi fire,  that 
shall  burn  up  your  city,  and  consuaie  even  your  temple.  This 
was  literally  true;  and  these  solemn  denunciations  of  Divine 
wrath  were  most  completely  fulfilled.  See  the  note.-;  on  Matt. 
XXV.  where  all  the  circumstances  of  this  tremendous  and  final 
de.=;truction  are  particidarly  noted. 

Py  the  last  days  we  are  not  to  understand  the  day  of  judg- 
ment, but  the  last  days  of  the  Jewish  commonwealth  ;  which 
was  not  long  distant  from  the  date  of  this  epistle,  whether  we 
follow  the  eo(7y  or  te/er  computation  ;  of  which  enough  has 
been  spoken  in  the  Preface. 

4.  The  hire  of  the  labourers]  The  law.  Lev.  xix.  13.  had  or- 
dered, The  linages  of  him  that  is  hired  shall  not  abide  with 
thee  all  night  until  the  morning :  every  day's  labour  being 
paid  for,  as  soon  as  ended.  This  is  more  clearly  stated  in 
another  law,  Deut.  xxiv.  15.  At  hi.':  day,  thou  shall  give  him 
his  hire  ;  neither sliall  the  sun  go  duicn  upon  it ; — lest  he  cry 
pgainsl  thee  u?ito  the  Lord,  and  it  be  sin  unto  thee.  And  that 
God  particularly  resented  this  defrauding  of  the  hireling,  we 
see  from  Mai.  iii.  5.  I  will  coine  near  toycu  in  judgment,  and 
will  be  a  swift  witntss  against  those  who  oppiasthe  hireling 


We  should  wait  palicnfly 


your  flflds,  which  is  of  you  kept  back  by  fraud,  crieth  :  and 
•ihecricsoftliem  which  have  reaped  are  entered  into  the  ears 
of  the  Lord  of  sabaotli. 

5  '  Ye  have  lived  in  pleasure  on  the  earth,  and  been  wanton ; 
ye  have  nourished  your  liearts,  as  in  a  day  of  slaughter. 

6  *  Ye  have  condemned  and  killed  the  just ;  and  he  doth  not 
resist  you. 

7  h  Be  patient,  therefore,  brethren,  unto  the  coming  of  the 
Lord.  Behold,  the  husbandman  waitetli  for  the  precious  fruit 
of  the  earth,  and  hath  long  patience  for  it,  until  he  receive 
'  the  early  and  latter  rain. 

8  Be  ye  also  patient ;  stablish  your  hearts :  ^  for  the  coining 
of  the  Lord  drawcth  nigh. 

9  'Grudge  ""  not  one  against  another,  brethren,  lest  ye  be 
condemned  :  behold,  the  judge  "  st.indeth  before  the  door. 


r.r,  1,4.     L.ilie  IC  19,2-'    1  Timri6-ECh  «S- 

....  ..„  ..  , I'll  loncr»'.'«n<:«— ' 'IfJll  '■<    -'"!'■  5  •<!4     Hos  «. 

:t     Jo.1223.    Zrch  10  l.-k  Pl.il  l.D.    Hob  I0.2j,b7.     I  Pel.l.7.-1  Ch.4.U.— m  Or, 
ermn,  or,  grieve  nm 


eDe'i.a4.l5.-f.Ioli21.l3. 
h  Or,  Pc  l->ng  ^Rticnr, 


CHAPTER  V. /or  the  Lord's  coming 

10  "  Take,  my  brethren,  the  prophets,  who  have  spoken  In  the 
name  of  the  Lord,  for  an  example  of  sufiering  affliction,  and 
of  patience. 

11  Behold,  "  we  count  them  hnppy,  which  endure.  Ye  have 
heard  of "»  the  patience  of  Job,  and'  have  seen  '  the  end  of  tha 
Lord  :  that  "  the  Lord  is  very  pitiful,  and  of  tender  mercy. 

12  But  above  all  things,  my  brethren,  'swear  not,  neither  by 
heaven,  neither  by  the  eartli,  neither  by  any  other  oath  :  but 
let  your  yea  be  yea  ;  and  your  nay,  nay  ;  lest  ye  fall  into  con- 
demnation. 

13  Is  any  among  you  aClicIed  1  let  him  pray.  Is  any  merry  1 
"  let  him  sing  p=alms. 

14  Is  any  sick  timong  you  ?  let  hirn  call  for  the  elders  of  thfl 
church  ;  "and  let  tlieni  pray  over  him,  »  anointiog  him  with  oil 
iu  the  name  of  the  Lord : 

n  Mwihfvi- ■».;{>.  I  Cor.4.:.~<iMetl>i»w5.12.  Hehreu-i  II  S;  tec -p  Psalm  «. 
19  M«t..6.in,ll.&  li>?;._i  lol,  1.41,«  ItS.  10-rJob«,  10,  tc^a  Numhen  U. 
H      Paalin  lOo.d— t  Mmi  5.;^,  <u.-u  Ephoiins  5. 19.     Colossidns  3    16.— v  Muk 


in  his  traces.  And  on  these  laws  and  threatenings  is  built 
what  we  read  in  Si/>wpsis  Sohar,  p.  100.  n.  45.  "  Wlien  a  poor 
man  does  any  work  in  a  liousc,  the  vapour  proceeding  from 
him,  throngh'the  severity  of  his  work,  ascends  towards  hea- 
ven. Wo  to  his  employer,  if  he  delay  to  pay  him  his  wages." 
To  this  Janios  seems  particularly  to  allude,  wlicu  he  says, 
Tfie  cries  of  I  hem  who  have  reaped  are  entered  into  the  ears 
of  the  Lord  of  hosts  :  and  the  rabbins  say,  "The  vapour  aris- 
ing from  the  sweat  of  the  hard-work'-d  labourer,  ascends  up 
he/ore  God."     Bo!h  images  are  sufficiently  expressive. 

The  Lord  of  sahnolh]  St.  James  often  conceives  in  Hebrevj, 
t'.ough  he  writes  in  Oree/c.  It  is  well  known  that  niS2!t  nin"' 
Yehovah  Tse/juolh,  Lord  of  liosts,  or  Lord  of  armies,  is  a  fre- 
<|iieiil  appellation  of  God  in  the  Old  Testament ;  aiid  signifies 
His  uncontrollable  power,  and  the  infinitely  numerous  means 
lie  has  for  governing  tlie  world,  and  defending  His  followers, 
and  punishing  t!ie  wicked. 

5.  Ye  hare  liced  in  pleasure]  'ErpviprirraTC,  ye  hare  lived 
luxuriously ;  feeding  yourselves  without  fear,  pampering  the 
(l>sh. 

And  been  irnnton]  EoraT-aX/jTrrt,  ye  have  lived  lascivious- 
ly. Ye  have  indulged  all  your  sinful  and  sensual  appetites  to 
tlie  ulti'rmost ;  and  your  lives  have  been  scandalous. 

Ye  have  nourished  your  heart.'i]  Edpciparc,  ye  have  fallen- 
ed  your  hearts,  and  have  rendered  them  incapable  aijeeling : 
as  in  a  day  of  slaughter,  >  ytca  o(l>n)  r\i,  a  day  of  sacrifice, 
where  many  victims  are  oTered  at  once,  and  where  the  people 
feast  upon  liip sacrifices ;  many,  no  doubt,  turning,  on  that  oc- 
casion, a  holy  ordinance  inio  a  riotous  festival. 

6.  Ye  have  condemned  and  killed  the  just ;  and  he  doth  not 
resist  you.]  Several  by  rov  StKanu,  the  just  one,  understand 
Jesus  Christ,  who  is  so  called,  Acts  iii.  14.  vii.  52.  xxii.  14.  But 
the  structure  of  the  sentence,  and  the  connexion  in  which  it 
Ftands,  seems  to  require  that  we  should  consider  this  as  ap- 
plying to  the  ju.ir  or  righteous  in  general,v.'hu  were  persecuted 
anil  murdered  by  those  oppressive  rich  men;  and  their  death 
was  the  consequence  of  their  dragging  them  before  the  judg- 
ment seats,  chap.  ii.  6.  where  having  no  influence,  and  none 
to  plead  their  cause,  they  were  unjustly  condemned  and  ex- 
•^cuted. 

And  he  doth  not  resist  you]  In  thi.s,  as  in  rov  fnKaiov,  the 
just,  there  is  an  enaltngn  of  the  singular  for  the  plural  num- 
ber. And  iu  tlie  word  ovk  avriTauatrai,  he  doth  not  resist, 
the  idea  is  included  of  defence  in  a  court  of  justice.  These 
pior  righteous  people  had  none  to  plead  their  cause:  and  if 
they  had,  it  would  have  been  useless,  as  their  oppressors  had 
nil  power,  and  all  iulluence  ;  and  those  who  sat  on  these  judg- 
mrut  scats  v.-cre  lost  to  all  sense  of  justice  and  right.  ?onie 
think  that  he  doth  not  resist  you  should  be  referred  to  Rod  ; 
as  if  he  had  said,  God  permits  you  to  go  on  in  tliis  way  at  pre- 
sent ;  but  lie  will  shoi  tly  awake  to  judgment,  and  destroy  you 
as  enemies  of  truth  ;M:d  righteousness. 

7.  Bepatient,  therefore]  Because  God  is  coming  to  execute 
judgment  o:i  this  wicked  people  ;  therefore,  be  patient  till  He 
comes.  He  seems,  here,  to  refer  to  the  coming  of  the  Lord  to 
execute  judgment  on  the  Jewish  nation,  which  shortly  after- 
ward took  place. 

The  husbandman  icaitelh]  The  scerfof  your  deliverance  is 
already  sown  ;  and  by  and  by  the  harvest  of  your  salvation 
will  take  ))lace.     God's  counsels  will  ripen  in  due  time. 

The  early  and  latter  rain]  The  rain  of  seedtime;  and  the 
rain  of  ripening  before  harvest :  the  first  fell  in  Judea,  about 
the  beginning  of  Xoreniher,  after  the  seed  was  sown  ;  and  the 
Becond  tow.irds  the  end  of  April,  when  the  ears  were  filling  ; 
and  this  prepared  for  a  full  harvest.  Without  these  two  rains, 
the  earth  would  have  been  unfruitful.  These  God  had  pro- 
mised :  I  uii7/  ^I're  you  the  rain  of  your  land  in  his  due  sea- 
son, the  first  rain  and  the  latter  rain,  that  thou  mayest  ga- 
ther in  thy  corn,  and  thy  wine,  and  thy  oil,  Deut.  xi.  14.  But, 
for  these  they  were  not  only  to  trait  patiently,  but  also  to 
pray.  Ask  ye  of  the  Lord  rain,  in  the  time  nfthe  latter  rain  : 
sfi  shall  the.  Lord  make  bright  clouds,  and  give  Ihem  slioicers 
of  rain,  to  every  one  grass  in  the  field,  Zech.  x.  1. 

8.  Be  j/c  also  patient]  Wait  lor  God's  deliverance,  as  yc 
wait  for  His  bounty  in  Providence. 

Stablish  your  hearts]  Take  courage :  do  not  sink  under 
your  trials. 

The    coming   rf  thr    T.r,:d    rl-oirnh    vigh]     IlMf.-r.   is  at 


hand.  lie  is  already  oji  J/is  way  to  de.stroy  this  wicked  peo- 
ple ;  to  raze  their  city  and  temple,  and  to  destroy  their  polity 
for  ever  :  and  this  Judgment  will  .soon  take  place. 

9.  Grudge  7iot]  K[r)  ^tval^tr:,  groan  no/,  grumble  not ;  do 
not  murnuir  through  impatience;  and  let  not  any  ill  treat- 
ment wliich  you  receive,  induce  you  to  vent  your  feelings  in 
Imprecations  against  your  oppressors.  Leave  all  this  in  tha 
hands  of  God. 

Lest  ye  be  condemned]  By  giving  way  to  a  spirit  of  thia 
kind,  you  will  get  under  tlie  condemnation  of  the  wicked. 

The  judge  slandeth  before  the  dnor]  ILs  eye  is  upon  every 
thing  that  is  wrong  in  you,  and  every  wrong  that  is  done  to 
you  ;  and  lie  is  now  entering  into  judgment  with  your  op- 
pressors. 

10.  Take— the  prophets]  The  prophets  who  had  spoken  to 
their  forefathers  by  tlie  authority  of  God,  were  persecuted  by 
the  very  people  to  whom  they  delivered  the  Divine  message; 
but  they  sullered  affliction  and  persecution  with  patieiw.e, 
commending  their  cause  to  Him  who  judgeth  righteously; 
therefore,  imitate  their  example. 

n.  We  count  them  happy  wliich  endure]  According  to  tliat 
saying  I'f  our  hi  ssed  Lord,  Blessed  are  ye  when  men  shall 
persecute  and  revile  you— for  so  persecuted  they  the  prophett 
which  irere  before  you.  Matt.  v.  11,  &c. 

Ye  have  heard  of  the  patience  of  Job]  Stripped  of  all  his 
worldly  possessions,  deprived  at  »  stroke  of  all  his  children, 
tortured  in  body  with  sore  disease,  tempted  by  the  devil,  ha- 
rassed by  his  wife,  and  calumniated  by  his  friends,  he  never- 
theless held  fast  his  integrity,  resigned  liimself  to  the  Diviiiu 
dispensMlions,  and  charged  not  God  foolishly. 

jtnd  have  seen  the  end  of  the  Lord]  The  issue  to  which 
God  brought  all  his  afllictions  and  trial.',  giving  him  children, 
increasing  his  property,  lengthening  out  his  life,  and  multiply 
ing  to  him  every  kind  of  spiritual  and  secular  good.  This  wa» 
God's  end  \v\th  respect  to  him;  but  the  devil's  end  was  to 
drive  him  to  despair,  and  to  cause  him  to  blaspheme  his  Maker. 
This  mention  of  Job  shows  him  to  have  been  a  real  person  ; 
for  a  fictitious  person  would  not  have  been  produced  as  an  ex- 
ample of  any  virtue  so  highly  important  as  th^it  of  patieiic« 
and  perseverance.  The  end  of  the  Lord  is  a  Hebraism  for  the 
issue  to  which  God  brings  any  thing  or  bv-iiness. 

The  Lord  is  very  pitiful,  and  of  tender  mercy]  Instead  of 
■ri\vt!-\a)\voc,  which  we  translate  rery  pitiful,  and  which 
might  be  rendered  of  much  sympathy,  from  iroXuf,  much,  anil 
(nTXay\v^)r,  a  bowel,  (because  any  tiling  that  aflects  us  with 
commiseration,  causes  us  to  feel  an  indescribable  emotion  ot 
the  bowels,)  several  MSS.  have  roXi'tMnrXaj-xr.if,  from  iroXvj, 
much,  £11,  easily,  and  a-\ay\vov,  a  bowel,  a  word  not  easy  to 
be  translated  ;  but  it  signifies  one  whose  commiseration  in 
easily  excited,  and  wliose  commiseration  is  great,  or  abun- 
dant. 

12.  Above  all  things— swearnot]  What  relation  this  ex- 
hortation can  have  to  the  subject  in  question,  I  confess,  I  can- 
not see.  If  may  not  have  been  designed  to  stand  in  any  con- 
nexion, but  to  be  a  separate  piece  of  advice,  as  in  the  several 
cases  which  immediately  follow.  That  the  Jews  were  notori- 
ously guilty  o( common  swearing  is  allowed  on  all  hands  :  ami 
that  swearing  bv  heaven,  earth,  Jerusalem,  the  temple,  the 
altar,  dilTerent  parts  of  the  body,  was  not  considered  by  them 
lisbinding  oath.9,  has  been  stifficiently  proved.  Rabbi  Akiba 
taught  that  "a  man  might  sw»Hr  with  his  lips,  and  annul  it  in 
his  heart :"  and  then  the  oath  was  not  binding. — See  the  notes 
on  Matt.  v.  33,  &c.  where  the  subject  is  considered  in  gneat 
detail. 

Let  your  yea  be  yen,  &c.]  Do  not  pretend  to  say  yea  with 
your  lips,  and  annul  it  in  your  heart;  let  the  yea  or  the  7tay 
which  yo'.!  express  he,  bon&fiJe,  such :  do  not  imagine  that 
any  mental  reservation  can  cancel  any  such  expressions  of 
obligation,  in  the  sight  of  tlod. 

Lest  i/e  fall  into  condemnation]  'lia I'rj  vzi  Kptoiv  rcvr;rc, 
lest  ye fiill'u  nder  judgment.  Several  MSS.  join  vto  and  irpiaiv 
together,  vTrnicpKTtv,  and  prefix  eif,  into,  which  maksa  Widely 
difTerent  reading ;  /«.«/  ye  fall  into  hypocrisy.  Now,  as  it  is  :i 
fact,  that  the  Jews  did  "teach  that  there  might  be  mental  reset 
ration,  that  would  annul  the  oath,  how  solemnly  soever  it 
was  taken ;  the  object  of  St.  James,  if  the  last  reading  be  genu- 
ine, and  it  is  supjiorted  by  a  great  number  of  excellent  MSS. 
s-irr<e  Vrj  i:ions.  and  s-^me  of  the  most  ominent  of  the  fathers 

i-:3 


Tf't'  should  confess  our 


JAMES. 


faults  to  each  other. 


15  And  the  prayer  of  faith  eliall  save  the  sick,  and  the  Lord 
Fhall  raise  him  up ;  "  and  if  he  have  committed  sins,  they  shall 
be  forgiven  him. 

IC  Confess  your  faults  one  to  another,  ami  pray  one  for  an- 
other, tliat  ye  may  be  healed.  ^  The  effecluul  fervent  prayer 
of  a  righteous  man  availeth  much. 

17  Elias  was  a  man  ^  subject  to  like  passions  as  we  are,  and 
■  he  prayed  *  earnestly  that  it  might  not  rain  :  band  it  rained 

>.l.i.T.T'4  MMt  9S— X  Oen.'jn.l?.  Num. 11.2.  Deu.9. 18,  I<1,  80.  Josh. 10.12. 
1  "am  i'M<i  I  Kill's  \r\'i  9  KinRS  •t.33.t  19  l]i.20.&a0.2,4,&c.  P3ii.l0.17.«i,34.15. 
fc'^Ho.isr  pVov.l5.:.5.&.2tJ9.  John  9.31.   1  Jf.hn3  2J. 

was  to  guard  against  that  hypocTitical  method  of  taking  an 
oath,  which  is  subversive  of  all  moral  feeling,  and  must  make 
conscience  itself  callous. 

13.  Is  nri;/  among  you  nffiicted?  let  him  pray]  The  Jews 
taught  tliat"tlie  moaning  of  the  ordinance.  Lev.  xiii.  45.  which 
required  the  leper  to  cry  ujiclean. !  unclean!  was,  "that, 
thus  makiiiff  known  his  calamity,  the  people  might  be  led  to 
offer  up  prayers  to  God  in  his  behalf." — Sola,  pag.  G85.  ed. 
Wagens.  Tliey  taught  also,  that  when  any  sickness  or  afBic- 
lion  entered  a  "family,  they  should  go  to  the  wise  men,  and 
implore  their  prayer's.— Boivn  Bathra,  fol.  116.  1. 

In  Nedarim,  fol.  40.  1.  We  have  this  relation  :  "Rabba,  as 
often  as  he  fell  sick,  forbad  his  domestics  to  mention  it  for  the 
lirst  day :  if  he  did  not  then  begin  togetweIl,he  told  his  family 
to  go  and  publish  it  in  the  liighways,  that  they  who  hated  him 
might  rejoice  :  and  they  that  loved  him  might  intercede  with 
God  for  him." 

/s-  any  merry  1  let  him.  sing  psalms.]  These  are  all  gene- 
ral but  very  useful  directions.  It  is  natural  for  a  man  losing, 
when  he  is  cheerful  and  happy.  Now,  no  subject  can  be 
more  noble  than  that  which  is  divine  :  and  as  God  alone  is  the 
Author  of  nil  tliat  good  which  makes  a  man  happy,  then  His 
praise  sliould  be  the  subject  of  the  song  of  him  who  is  merry. 
But  where  persons  rejoice  in  iniquity,  and  not  in  the  truth  ; 
God  and  sacred  things  can  never  be  the  subject  of  their 
sonzs. 

14.  i.9  any  .'sick  among  you  t  let  him  call  for  the  elder.s]  This 
was  also  a  Jewish  maxim.  Rabbi  Simeon,  in  Sepher  Ha 
Chuyim,  said,  "  What  should  a  man  do  who  goes  to  vi&it  iho 
sick  1—Ans.  He  who  studies  to  restore  the  health  of  the  body, 
should  first  lay  the  foundation  in  the  health  of  the  soul.  The 
wise  men  have  said,  No  healing  is  equal  to  that  which  comes 
from  tlie  word  of  God  and  prayer.  Rabbi  Phineas,  the  son 
of  Chamma,  hath  said,  '  When  sickness  or  disease  enters  into 
n  man's  family.  let  him  apply  to  a  wise  ma?i,  who  will  implore 
mercy  in  his  behalf.'  " — !See  Schoellgen. 

St.  James,  very  properly,  sends  all  such  to  the  elders  of  the 
clmrch,  who  had  power  with  God  through  the  great  Mediator, 
that  tliey  might  pray  for  tliem. 

Anointing  him  with  oil]  That  St.  James  neither  means  any 
hind  of  incantation,  any  kind  of  miracle,  or  such  e.rtreme 
unction  as  the  Romish  church  prescribes,  will  be  suflicicntly 
evident  from  these  considerations  :  1.  He  was  a  holy  man,  and 
oould  prescribe  nothing  but  what  was  holy.  2.  If  a  miracle 
was  intended ;  it  couUr  have  been  as  well  wrowghi  icithout 
the  oil,  as  icith  it.  3.  It  is  not  intimated  tliat  even  tiiis  unction 
is  to  save  the  sick  man  ;  hut  the  prayer  of  faith,  ver.  1.5. 
4.  What  is  here  recommended,  was  to  be  done  as  a  natural 
means  of  restoring  health;  which,  while  they  used  prayer 
and  supplication  to  God,  they  were  not  to  neglect.  5.  Oil,  in 
Jndea,  was  celebrated  for  its  sa«a7jre  qualities  ;  so  that  they 
scarcely  ever  took  a  journey  without  carrying  oil  with  them, 
(see  in  the  case  of  the  Samaritan,  with  which  they  anointed 
their  bodies,  healed  their  wound.s,  bruises,  &c.  6.  Oil  was, 
and  is,  frequently  used  in  tlie  East  as  a  means  of  cure  in  very 
dangerous  diseases  ;  and  in  Egypt  it  is  often  used  in  the  cure 
•  if  the  plague.  Even  in  Europe  it  has  been  tried  with  great 
success  ill  the  cure  of  tlie  dropsy.  And  pure  olive  oil  is  ex- 
lellcnt  for  recent  wounds  and  bruises;  and  I  have  seen  it 
tried  in  this  way,  with  the  best  efTects.  7.  But  that  it  was  the 
custom  of  the  Jews  to  apply  it  as  a  means  of  healing,  and  that 
St.  James  refers  to  this  custom,  is  not  only  evident  from  the 
case  of  the  wounded  man,  ministered  to  by  tlie  good  Samari- 
tan, Luke  X.  34.  but  from  the  practice  of  the  Jewish  rabbins 
In  Midrash  Koheleth,  fol.  73.  1.  it  is  said,  "Chaniua,  son  of 
the  brother  of  the  Rabbi  Joshua,  went  to  visit  his  uncle  at 
Ctipornaiim  ;  he  was  taken  ill;  and  Rabbi  Joshua  went  to  him 
and  anointed  him  trith  oil,  and  he  was  restored."  They  had, 
therefore,  recourse  to  this  as  a  natural  remedy  ;  and  we  find 
tliat  the  disciples  used  it  also  in  tliis  way  to  heal  the  sick  ; 
not  exerting  the  miraculous  power  but  in  cases  where  natural 
means  were  inefl'ectiial.  And  they  cast  out  many  devils,  and 
anointed  trilh  oil  many  that  irere  sick,  and  healed  them. 
Mark  vi.  13.  On  this  latter  place  I  have  supposed  that  it 
might  hav.'  been  done  symbolically,  in  order  to  p.-epare  the 
wvLy  for  a  miraculous  cure  :  this  is  the  opinion  of  many  com- 
ine'utalors;  but  I  am  led,  on  more  mature  consideration,  to 
doubt  its  propriety  ;  yet  dare  not  decide.  In  s\\ox{,  aiiointin g 
the  sick  ipith  oil,  in  order  to  their  recovery,  was  a  constant 
practice  among  the  Jews. — See  Lightfoot  and  Wctslein  on 
Mark  vi.  13.  And  here  I  am  satisfied,  that  it  has  no  other 
meaning  than  as  a  natural  means  of  restoring  health; 
and  that  St.  James  desires  them  to  use  natural  mean.i  while 
looking  to  Ood  for  an  esiiecial  blessing.  And  no  wise  man 
would  dirpiM  olIierwiRi  .  i^.  That  the  a)ion7<i?i^reroinmendcd 
k.«rt  by  *-:i   Janips.  raiKiot  be  such  as  the  Kumish  church  pre- 


not  on  the  earth  by  the  space  of  three  years  and  six  montlia. 

18  And  '^  he  prayed  again,  and  the  heaven  gave  rain,  and  llie 
earth  brought  forth  her  fruit. 

19  Brethren,  d  if  any  of  you  do  err  from  the  truth,  and  one 
convert  him ; 

20  Let  him  know,  that  he  which  converteth  the  sinner  from 
the  error  of  his  way  '  shall  save  a  soul  from  death,  and  '  shall 
hide  a  multitude  of  sins. 

18.  4% 
1  11.14.     rcor.9.2'     ■  ~ "^ 


y.^rls  U.  n.— z  1  Kin 

as  1?.  1 

4,-..-,ll\UMhew  18.15.- 

B  Roma 

10.13.   1  Pel. 4.8 

scribes,  and  it  is  on  this  passage  principally  that  they  found 
their  sacrament  of  extreme  unction,  is  evident  from  these 
considerations  :  1.  St.  James  orders  the  sick  person  to  be 
anointed  in  reference  to  liis  cure  :  but  they  anoint  the  sick 
in  the  agonies  of  death,  when  there  is  no  prospect  of  his  re- 
covery ;  and  never  administer  that  sacrament,  as  it  is  called, 
while  there  is  any  hope  of  life.  2.  St.  James  orders  this 
anc/inling  for  the  cure  of  the  hody  :  but  they  apply  it  for  the 
cure  of  the  soul ;  in  reference  to  which  use  of  it,  St.  James 
gives  no  directions:  and  what  is  said  of  Ihe  forgiveness  of 
sins  in  ver.  15.  is  rather  to  be  referred  to  faith  and  prayer, 
which  are  often  the  means  of  restoring  lost  health,  and  pre- 
venting premature  death,  when  natural  menns,lhe  most  skil- 
fully used,  have  been  useless.  3.  7'Ae  anointing  with  oil,  if 
ever  used  as  a  meana  of  symliol,  in  working  miraculous 
cures,  was  only  applied  in  some  cases,  perhaps  very  few,  if 
any;  but  the  Romish  church  uses  it  in  every  case;  and 
makes  it  necessary  to  tlie  sulvatioii  of  every  departing  soul. 
Therefore,  St.  James's  unction,  and  the  extreme  unction  ol 
the  Romish  church,  are  essentially  different. — See  below. 

15.  And  the  prayer  of  faith  shall  save  the  sick]  That  is, 
God  will  often  make  these  the  means  of  a  sick  man's  reco- 
very: but  there  often  are  caups  where  faith  and  prayer  are 
both  ineffectual;  because,  God  sees  it  will  be  prejudicial  to 
the  patient's  salvation  to  be  restored  ;  and,  therefore,  all  faith 
and  prayer,  on  such  occasions,  should  be  exerted  on  this 
ground:  "If  it  be  most  for  thy  glory,  and  the  eternal  good  ol 
this  man's  soul,  let  him  be  restored  ;  if  otherwise,  Lord  jvir- 
don,  purify  him,  and  take  him  to  Thy  glory." 

7'he  Lord  shall  raise  him  up]  Not  the  elders,  how  faithfully 
and  fervently  soever  they  have  prayed. 

Andif  he  hare  committed  sins]  So  as  to  have  occasioned 
his  present  malady,  Me// s/jo/i  be  forgiven  him;  for,  being 
the  cause  of  the  affliction,  it  is  natural  to  conclude  that,  if  the 
effect  be  to  ce;ise,  the  cause  must  be  removed.  We  fltid  that, 
in  the  miraculous  restoration  to  health,  under  the  powerful 
hand  of  Christ,  the  sin  of  the  party  is  generally  said  to  be 
forgiven;  and  this  also /;f/ore  the  miracle  was  wrought  on 
th.is  body  :  hence  there  was  a  maxim  among  the  Jews,  and  it 
seems  to  be  founded  in  common  sense  and  reason,  that  God 
never  restores  a  man  miraculously  to  health,  till  he  has  par- 
doned his  sins;  because  it  would  be  incongruous  for  God  to 
exert  His  miraculous  power  in  saving  a  body,  the  soul  oi 
which  was  in  a  state  of  condemnation  to  eternal  death,  be- 
cause of  the  crimes  it  had  committed  against  its  Maker  and 
Judge.  Here,  then,  it  is  God  that  remits  the  sin,  not  in  refer- 
ence to  the  unction,  but  in  reference  to  the  cure  of  the  body, 
which  he  is  miraculously  to  effect. 

16.  Confess  yovtr  faults  one  to  another]  This  is  a  good  ge- 
neral direction  to  i;hrislians,  who  endeavour  to  maintain, 
among  themselves,  the  communion  of  sainis.  This  social 
confession  tends  much  to  humble  the  soul,  and  to  make  it 
watchful.  We  naturally  wish  that  our  friends  in  general, 
and  our  religious  friends  in  particular,  should  think  well  of 
us  :  and  when  we  confess  to  them  offences,  which,  without 
this  confession,  they  could  never  have  known,  we  feel  hum- 
bled, are  kept  from  self-applause,  and  induced  to  watch  unto 
prayer,  that  we  may  not  increase  our  offences  before  God,  or 
be  obliged  any  more  to  undergo  the  painful  humiliation  o 
acknowledging  our  weakness,  fickleness,  or  infidelity,  to  oui 
religious  brethren. 

It  is  not  said,  confess  your  faults  to  the  blueus,  that  they 
may  forgive  them,  or  prescribe  penance,  in  order  to  forgive 
them.  No  ;  the  members  of  the  church  were  to  confess  their 
faults  to  each  other:  therefore,  auricular  confession  to  a 
"juiest,  such  as  is  prescribed  by  the  Romish  church,  has  no 
foimdation  in  this  passage.  Indeed,  had  it  any  foundation 
here,  it  would  prove  more  than  they  wish;  for  it  would  re- 
quire the  priest  to  confess  his  sins  to  the  people :  as  well  as 
the  people  to  confess  theirs  to  the  priest. 

And  pray  one  for  another]  There  is  no  instance  in  auri- 
cular confession,  where  the  penitent  and  the  priest  pray 
together  for  pardon;  but  here  the  people  arc  commanded  to 
prav  for  each  other,  that  they  may  be  healed. 

U'he  efectuul  fervent  prayer  of  a  righteous  man  availeth 
much]  The  words  hrtaii  r.vepyov^icvri  signify  energetic  sup- 
plication ;  or,  such  a  prayer  as  is  suggested  to  the  soul,  and 
wrought  in  it  by  a  Divine  energy.  When  God  designs  to  do 
some  particular  work  in  His  church.  He  pours  out  on  His  fol- 
lowers the  Spirit  of  grace  and  supplication  ;  and  this  He  does 
sometinies  when  He  i.s  about  to  do  some  especial  work  for  an 
individutd.  When  such  a  power  of  prayer  is  granted,  faith 
should  be  immediately  called  into  exercise,  that  the  blessing 
may  be  given  :  the  spirit  of  prayer  is  the  proof  that  the  power 
of  God  is  present  to  lieal.  Lo'ng  ;jrrtj/er.«  give  no  particular 
evidence  of  Divine  in:^-piralion  ;  the  following  was  a  inaxiiu 


Concluding  obserpaiio'ns 


CHAPTER  V. 


on  this  cpislUt^ 


ftinong  the  ancient  Jews,  n-\!tp  D^p'ij  nScnw  the  praytrs  of 
the  tighteoHS  are  short.  This  is  exeniplifled  in  almost  every 
instance  in  the  Old  Testament. 

17.  Elids  was  a  man  subject  to  like  passions]  This  was 
Elijah  ;  anil  a  consistency  between  the  tiames  of  the  same 
persons,  as  expressed  in  the  Old  and  the  New  Testaments, 
should  be  keplnp. 

The  word  o^ioioirnflr/f,  signifies  of  the  same  constitution,  a 
iinman  being  just  as  ourselves  arc. — See  the  same  phrase,  and 
its  explanation,  in  Acts  xiv.  15.  and  the  note  there.  There 
was  some  ivason  to  apprehend  that,  because  Elyahwas/ra»is- 
lated,  tliRt  therefore  he  was  more  than  human  ;  and  if  so,  his 
example  could  be  no  pattern  for  us :  and,  as  the  design  of  St. 
James  was  to  e.vcile  men  to  pray,  expecting  the  Divine  inter- 
ference whenever  that  should  be  necessary,  therefore  he  tells 
Ihem,  tliat  Klijah  teas  a  man  like  themselves ;  of  the  same 
cnnstilulion,  liable  to  the  same  accidents,  and  needing  the 
same  supports. 

And  he  pratjed  earnestly]  llpoaev\Ti  Tr^jotrrjvjoro,  he  prayed 
teith  prayer,  a  Hebraism ;"  for,  he  prayed  ferrently. 

TTiat  it  might  not  rain]   See  this  nistory,  1  Kings  xvii.  \,&c. 

And  it  rained  not  on  the  earth]  Ettc  rih"  )  li,  on  that  land ; 
vii.  the  land  of  Judea ;  for  this  drought  did  not  extend  else- 
where. 

Thrre  years  and  sir  months.]  This  is  the  term  mentioned 
by  our  I^nl,  Luke  iv.  25.  but  this  is  not  spocilled  in  the  origi- 
nal history.  In  1  Kings  xviii.  1.  it  is  said,  in  the  third  year 
the  tcord  nfthe  Lord  came  to  Elijah,  that  is,  concerning  the 
rain;  but  this  third  year'ts  to  be  comnuted  from  the  time 
of  his  going  to  live  at  Zarepliath,  wliich  liappencd  many  days 
after  tlie  dronghl  l>fgan:  ns  is  plain  from  this,  that  he  re- 
mained nt  the  brook\'lierilh,  till  it  was  dried  up,  and  then 
went  to  Zarrphath,  in  the  country  of  Sidon,  1  Kings  xvii.  7 — 9. 
Therefore,  the  three  yeurs  and  si.r  months  must  be  computed 
from  his  denouncing  the  drought,  at  which  time  thatjudgment 
coninuMired. — Afucknight. 

IS.  And  he  prayed  again]  This  second  prayer  is  not  men- 
tioned in  the  history,  in  express  words;  but,  as  in  1  Kings 
xvii.  42.  it  is  said,  he  cast  himself  dotrn  upon  the  earth,  and 
put  his/acc  betxreen  his  knees ;  that  was  probably  the  time  of 
the  second  praying;  namely,  that  rain  might  come,  a.s  this 
was  the  proper  posture  of  prayer. 

19.  Err  from  the  truth]  Stray  away  from  the  Gospel  of 
<"hnsf,  and  one  concert  him.  reclaim  him  from  his  errxjr,  and 
bring  him  back  to  the  fold  of  t'hrisl. 

2U.  Let  him  know]  Let  him  duly  consider,  for  liis  encou- 
ragement, that  he  who  is  the  insti-ument  of  converting  a  sin- 
ner, shall  save  a  soiil  from  eternal  death,  and  a  body  from 
ruin,  and  shall  hide  a  multitude  of  sins  :  for,  ii\  being  the 
i\ieans  of  his  conversion,  we  bring  liim  back  to  God,  who,  in 
His  infinite  mercy,  hides  or  blots  oi(f  the  numerous  sins  which 
lie  had  comuiitled  during  the  time  of  his  backsliding.  It  is 
nift  the  mau"s  sins  who  is  the  moans  of  his  conversion,  but 
the  sins  of  tlie  backslider,  which  are  here  said  to  be  hidden. 
See  more  below. 

L  Many  are  of  opinion  that  the  hiding  a  multitude  of  sins, 
is  here  to  be  mtderstood  of  the  person  who  converts  the  back- 
slider: this  is  a  dangerous  doctrine,  and  what  the  Holy  Spirit 
never  taught  toman.  Were  this  true,  it  would  lead  many  a 
sinner  to  endeavour  the  reformation  of  his  neighbour,  that 
himself  might  continue  under  the  inlluence  of  his  own  be- 
loved sins:  niul  conrer.^i'tiu  to  a  particular  creed  iKQ\\\Ah(! 
put  in  the  place  of  ro/irfrsioii  to  God  ;  and  thus  the  substance 
be  lost  in  the  shadow.  Uishop  Atlcrbury,  (Ser.  Vol,  I,  p.  A6.) 
und  ficott,  (Christian  Life,  Vol.  1.  p.  3GS.)  contend,  "  that  the 
corering  a  multitude  of  sins,  includes  also  that  the  piou.t 
action  of  which  the  apo.*tle  speaks,  engages  God  to  look  with 
f^realer  indulgence  on  the  character  of  the  person  that  nor- 
lorins  it ;  and  to  he  less  severe  in  marking  trhat  he  has  done 
atuiss." — See  Macknight.  This,  from  such  authorities,  may 
be  considered  doubly  dangerous  ;  it  argues,  however,  great 
i^noraitce^^  Oml,  of  the  nature  of  Divine  justice,  rnd  of  the 
Kiiifulness  <;<  cin.  It  is,  besides,  completelv  anti-evangelical ; 
it  teaches,  in  eflVcl,  that  something  besides  the  blood  of  the  co- 
venant, will  render  God  prrpitious  to  man  ;  and  that  the  per- 
formance of  a  pious  action  will  induce  God's  justice  to  sliow 
greater  indulgence  to  the  nerson  who  performs  ;  and  to  be 
Uss  Strere  in  marking  trliat  he  has  done  amiss.  On  the 
((round  of  tills  doctrine,  we  might  contlde  that,  had  we  a  cer- 
tain qunntum  of  pious  acts,  we  might  liave  nil  the  sins  of  our 
lives  forgiven,  independently  of  the  sacrifice  of  Christ;  for. 
If  one  picus  act  can  procure  pardon  for  a  multitude  of  sins, 
what  may  not  be  expecteil  l"roin  many  ! 

2.  The  JeirisA  JiK'Irine  to  which  it  is  possible  St.  James  may 
allude,  was  certainly  \nore  sound  than  that  taught  by  these 
fhristian  divines.'  They  nllowct.  that  the  man  who  was  the 
means  of  converting  another,  had  done  a  work  highly  plea- 
ping  to  God,  and  which  should  bo  rewarded  ;  but  they"  never 
insinuate  that  this  WvHild  alane  for  sin  :  I  shall  produce  a  few 
examples  :  — 

ly  Synopsis  Sohar,  p.  47.  n.  17,  it  is  said.  Great  is  his  excel- 
Irncf,  who  nersuadrs  a  i.-ck  person  to  turn  from  his  sins. 

Ibid,  p.  92.  II.  lf«,  Great  is  his  reward  who  brings  back  the 
pious  into  the  way  f^f  the  Ne..ised  Lord. 

Yoma.  fol.  S7.  I  ffy  his  hinds  iniijuily  is  not  committed, 
who  turns  many  to  rishtrnusirr.'is  ;  i.  e.  God  does  not  permit 
hull  to  tall  into  sin.      Wlint  is  the  rmsnn  ?     .Vu-;     r.i-<t  lho-.-r- 

V.M..  VI.  3  II 


should  be  found  in  Paradise,  to/iile  their  instructor  is  found 
in  hell. 

Tills  docUine  is  both  innocent  and  godly  in  coinpiarison  of 
the  other.  It  holds  out  a  motive  to  diligence  and  zeal,  but 
nothing  farther.  In  shoit,  if  we  oltow  any  thing  to  corer  our 
sins,  besides  the  mercy  of  God  in  Christ  Jesus,  we  shall  err 
most  dangerously //om  ine  truth;  and  add  this  moreover  to 
the  multitude  of  OCR  sins,  that  we  maintained  that  the  f  i(t 
of  God  could  be  purchased  by  our  puny  acts  of  C(>mparative 
righteousness. 

3.  As  one  immortal  soul  is  of  more  worth  than  all  the  ma- 
terial creation  of  God,  every  man  who  knows  the  worth  of  his 
own,  should  labour  for  the  salvation  of  othei-s.  To  be  the 
means  of  depriving  hell  of  her  expectation,  and  adding  even 
one  soul  to  the  church  triumphant,  is  a  matter  of  infinite  mo- 
ment; and  he  who  is  such  an  instrument,  has  much  reason  to 
thank  God  that  ever  he  was  born.  He  who  lavs  out  his  ac- 
counts to  do  good  to  tlie  souls  of  men,  will  ever  have  tlie 
blessing  of  God  in  his  own.  Besides,  God  will  not  suiter  him 
to  labour  in  vain,  or  spend  his  tlrength  for  nought.  At  (Irst, 
he  may  see  litlle  fruit;  but  the  bread  cast  upon  the  water 
shall  be  found  after  many  days  :  and  if  he  should  never  see 
it  in  this  life,  he  may  take  for' granted  that  whatsoever  he  haa 
done  for  God,  in  simplicity  ana  godly  sincerity,  has  been  less 
or  more  eftectual. 

_  After  the  last  word  of  this  epistle,  afiaprtMv,  of  sins,  some 
Vei-slons  add /ii'o-,  othei-s  theirs;  and  one  MS.  tind  the  latter 
Syriac,  have  Amen.     But  these  additions  are  of  no  authority. 

The  Subscriptions  to  this  epistle,  in  the  Vbrsio.ns,  arc  the 
following : 

1.  The  end  of  the  Epistle  of  James  the  apostle — Syriac. 

2.  The  Catholic  Epistle  of  Jajues  the  apostle  is  ended. — Sr- 
RUC  Philoxk.n-iax. 

3.  The  end. — .S^thiopic. 

4.  Praise  be  to  God  for  ever  and  ever;  and  may  his  mercy 
be  upon  us.  Amen. — .'Vbabic. 

5.  The  Epistle  of  James,  the  son  of  Zebedce,  is  ended.— 
Itala,  one  copy. 

6.  Nothing.— Coptic. 

7.  Nothing— Printed  Vi;loate. 

S.  Tlie  Epistle  of  James  is  ended— i?i6.  Vita.  Edit.  Egge- 
stein. 

9.  The  Epistle  of  St.  James  the  apostle  is  ended. — Complu- 
tcnsiaii. 

In  the  Mantscripts  : — 

Of  James —Codex  Vaticanus,  B. 

The  Epistle  of  St.  J.ames. — Coilex  Alexandrinus. 

The  end  of  the  Catholic  Epistle  of  James.— Codex  Vatica- 
nus, 12U1. 

The  Catholic  Epistle  of  .Tames  the  Apostle. — .K  ITrnna  MS. 

The  Catholic.  Epislle  of  the  holy  apostle  James.— An  ancient 
MS.  in  the  library  of  the  Augustins.  at  Rome. 

The  end  of  the  Epistle  of  the  holy  api>stle  James,  the  bro- 
ther of  God.— One  of  Pelnrius's  MSS.  written  in  the  thir- 
teenth century.  The  same  is  found  in  a  Vatican  MS.  of  the 
eleventh  century. 

The  most  ancient  MSS.  have  little  or  no  subscription. 

Two  opinions  relative  to  the  author  are  expressed  in  these 
MSS.  One  copy  of  the  Itala,  the  Codex  Corbejensis,  at  Paris, 
which  contains  this  epislle  only,  attributes  "It  to  James  the 
Son  of  Zebedte :  and  two,  comivirntively  recent,  attribute  it  to 
James,  our  lord's  An)/A<'r.  'Hie  former  testimony,  taken  in 
conjunction  with  some  internal  evidences,  led  Mic"liaeli8,  and 
some  othei-s,  to  suppiise  it  probable  that  James  the  elder,  or 
the  .<ion  of  Zci'edre,  w.as  the  author.  I  should  give  it  to  this 
apostle  in  preference  to  the  other,  had  I  not  reason  to  believe 
tliat  a  James  dillerenl  from  either,  was  the  author.  But  tcho, 
or  trhat  he  wa.s,  at  this  distance  of  time,  it  is  impossible  to 
say.  Having  now  done  witJi  all  comments  on  the  text,  I  shall 
conclude  with  some  particulars  relative  to  James,  our  Lord's 
brother  ;  and  some  general  observations  on  the  structure  and 
importauie  of  this  epistle. 

I  have  entered  but  litlle  into  the  history  of  this  .Tames,  be- 
cause I  was  not  satislied  that  he  is  the  nulhor  of  this  epistle: 
however,  observing  that  the  current  of  modern  authoi'S  are 
decided  in  their  opinion  that  he  was  the  author,  I  perceive 
1  may  be  blamed  unless  I  be  more  particular  concerning  his 
life,  ns  some  of  the  ancients  have  related  several  circumstanr 
ces  relative  to  him  that  are  very  remarkable,  and,  Imleed,  sin- 
gular. Dr.  I.ardner  has  collected  the  whole  ;  and  although 
the  same  authors  from  whom  he  has  taken  his  accounts  are 
before  me,  yet,  not  supposing  that  I  can  at  all  mend  either  hie 
selections  or  arrangement,  I  shall  take  the  accounts  ns  he  statee 
them. 

"I  should  now  pnx-eed."  says  this  learned  man,  "  to  write 
the  history  of  this  person  (Jame.-i)  fi-om  ancient  authors  ;  but 
that  is  a  diUlciilt  task,  as  I  have  found,  after  trying  moro  than 
once,  and  at  distiiiit  spaces  of  time.  I  shall,  therefore,  take 
niVERS  passages  of  Eu.<ebius  and  others,  and  make  such  re- 
tlections  as  olVer  for  tliidiug  out  ns  much  truth  as  we  can. 

"  Eusebius,  in  his  chapter  concerning  our  Saviour's  disci- 
ples, (Eccl.  Hist.  lib.  i.  c.ip  lil  speaks  of  James,  to  whom  our 
Lord  showed  Himself  niter  his  resurrection.  1  Cor.  xv.  7.  as 
boiiig  one  of  the  sevcniy  disciples. 

"'i'he  same  author  h.-is  another  chapter,  (Hist  Erol.  lib.  ii. 
cap.  1.)  intituled.  Of  things  constituted  by  the  Apostles  aflej' 
■Mir  Saviour's  .\8cension.  \\  hirh  is  to  this  purpose  - 


ConchuUn^  ohir.rtailons 


JAMES. 


071  this  epiatlc. 


"The  first  is  the  choice  of  Matthias,  one  of  Christ's  dis- 
ciples, into  the  apostleship,  in  the  room  nf  Jadas  ;  then  the 
iippoiiitment  of  tlie  seven  deacons,  one  of  whom  was  .Ste- 
plien,  who,  soon  aflcr  his  being  ordained,  was  stoned  by  those 
who  had  l^illed  the  Lord,  and  was  the  first  martyr  for  Christ ; 
then  James,  called  the  Lord's  brother,  because  he  was  the  son 
of  Joseph,  to  whom  tlie  Virj;in  IMary  was  espoused.  This 
James,  called  iiy  t-he  ancients  the  Just  on  account  of  his  emi- 
nent virtue,  is  said  to  have  been  appointed  the  first  bisliop  nf 
Jerusalem  :  and  Clement,  in  tlic  sixth  book  of  his  Institutions, 
writes  after  this  manner — Tliat,  after  our  Lord's  ascension, 
Peter,,  and  .lames,  and  John,  though  they  had  been  favoured 
oy  the  Lord  above  the  rest,  did  not  contend  for  honour,  hut 
chose  James  the  Just  to  be  bishop  of  Jerusalem  ;  and,  in  tlie 
seventli  book  of  the  same  work,  he  says,  that  after  His  re- 
surrection the  Lord  gave  to  James  tlie  Just,  and  Peter,  and 
John,  tlie  gift  of  knowledge;  and  tliey  gave  it  to  the  other 
apostles  ;  and  the  other  apostles  gave  it  to  the  seventy,  one  of 
whom  was  Barnabas;  for  there  were  two  named  Jaines,  one 
the  Just,  who  was  thrown  down  from  the  battlement  of  the 
temple,  and  killed  by  a  fuller's  stafT;  the  other  is  he  who  was 
beheaded.  Of  him  who  was  called  tlie  Just,  Paul  also  makes 
jnention,  saying.  Other  of  the  apostles  saw  I  none,  save  James 
the  Lord's  brother. 

"  I  would  now  take  a  passage  from  Origen,  in  the  tenth  vol. 
of  his  Commentaries  mpon  St.  Matt.  xiii.  55,  56.  Is  not  this 
the  carpenter's  son  f  Is  not  his  mother  called  Mary?  And 
his  brethren  James,  and  Joses,  cnid  Simon,  and  Judas'/ 
And  his  sisters,  are  they  not  with  us?  They  thought,  says 
Origen,  that  he  was  the  son  of  .Joseph  and  Mary.  The  bre- 
thren of  Jes\is,  some  say,  upon  the  ground  of  tradition,  parti- 
cularly what  is  said  in  the  Gospel  according  to  Peter,  or  the 
book  of  James,  were  the  sons  of  Joseph  by  a  former  wife, 
•who  cohabited  with  him  before  Mary.  Tliey  who  say  this  are 
desirous  of  maintaining  the  honour  of  Mary's  virginity  to  the 
last,  (or  he.r  perpetual  virginity,)  that  the  body  chosen  to  ful- 
fil what  is  said,  7'he  Holy  Ghost  shall  come  upon  thee,  and  the 
power  of  the  Highest  shall  overs/indow  thee,  Luke  i.  55.  might 
not  know  man  after  that :  and  I  think  it  very  reasonable  that, 
as  Jesus  was  the  first-fruits  of  virginity  among  men,  Mary 
should  be  the  same  among  women;  for  it  would  be  very  im- 
proper to  give  that  honour  to  any  beside  her.  This  James 
IS  he  wholn  Paul  mentions  in  his  Epistle  to  the  Galatians, 
saying.  Others  of  the  apostles  saw  I  none,  save  James,  the 
Lord's  brother.  This  James  was  in  so  great  repute  with 
the  people  for  his  virtue,  that  Josephus,  who  vi'rote  twenty 
books  of  the  Jewish  antiquities,  desirous  to  assign  the  reason 
nf  their  sufTering  such  things,  so  that  even  the  temple  was 
destroyed,  says,  that  those  llimgs  were  owing  to  the  anger  of 
God,  for  what  they  did  to  .James,  the  brother  of  Jesus,  who  is 
called  Christ.  And  it  is  wonderful  that  he,  who  did  not  be- 
lieve our  Jesus  to  be  ttie  Christ,,  should  bear  such  a  testimony 
to  James.  He  also  says  that  the  people  thought  they  suffered 
those  things  on  account  of  James.  Jude  wrote  an  epistle,  of 
few  lines  indeed,  but  filled  with  the  powerful  word  of  the 
heavenly  grace,  who  says  at  the  beginning,  Jude,  a  servant 
of  Jesus  Christ,  and  brother  of  James.  Of  Joses  and  Simon 
we  know  nothing. 

"Origen,  in  his  books  against  Celsus,  quotes  .Josephus  again, 
as  speaking  of  .James,  to  tlie  like  purpose  :  but  there  are  not 
now  any  such  passages  in  Josephus,  though  they  are  quoted 
its  from  him  byEuscbius  also.  As  the  death  of  James  has 
been  mentioned,  I  shall  now  immediately  take  the  accounts  of 
it,  which  are  in  Eusebius;  and  I  will  transcribe  a  large  part  of 
the  twenty-tliird  chapter  of  the  second  book  of  his  Ecclesias- 
tical History  :  '  But  when  Paul  had  appealed  to  Cesar,  and 
Festus  had  sent  him  to  Rome,  the  Jews  being  disappointed  in 
their  design  against  him,  turned  their  rage  against  .James,  the 
Lord's  brother,  to  whom  the  apostles  had  assigned  the  episco- 
jial  chair  of  Jerusalem  :  and,  in  this  manner,  they  proceeded 
Hgainst  him  ;  having  laid  hold  of  him,  they  required  him,  in 
the  presence  of  all  the  people,  to  renounce  his  faith  in  Christ: 
but  ho,  with  freedom  and  boldness  beyond  expectation,  before 
nil  the  multitude,  declared  our  Lord  a'nd  Saviour  Jesus  Christ 
to  be  the  Son  of  God.  They  not  enduring  the  testimony  of  a 
man,  who  was  in  high  esteem  for  his  piety,  laid  hold  of  the 
opportunity,  when  the  country  was  without  a  governor,  to  put 
him  to  death;  for,  Festus  having  died  about  that  time  in  Jude.i, 
the  province  had  in  it  no  procurator.  The  mannerof  the  death 
(if  James,  was  shov/n  before,  in  the  words  of  Clement,  who 
paid  that  he  was  thrown  off  the  battlement  of  the  temple,  and 
tiien  beat  to  death  with  a  club.  But  no  one  has  so  accurately 
related  this  transaction,  as  Hogr'sippns,  a  man  in  the  first  suc- 
cession of  the  apostles,  in  the  fifth  book  of  his  Commcntarie.'', 
whose  words  arc  to  this  purpose,  '  .James,  the  brother  of  our 
Lord,  undertook,  together  with  the  apostles,  the  government  of 
the  Church.  lie  lias  been  called  the  Just,  by  all,  from  the 
time  of  our  Saviour  to  ours;  for  many  have  been  named 
James.  But  he  was  holy  from  his  mother's  womb.  He  drank 
neither  wine  nor  strong  drink  ;  nor  did  he  eat  any  animal  food  : 
there  never  came  a  razor  upon  his  head  ;  he  neither  anointed 
himself  with  oil,  nor  did  he  use  a  bath.  To  him  alone  v,'as  it 
lawful  to  enter  the  holy  place.  lie  wore  no  woollen,  but  only 
linen  garments.  He  entered  into  the  temple  alone,  where  he 
prayed  upon  his  knees ;  insomuch  that  his  knees  were  become 
like  the  knees  of  a  camel,  by  means  of  his  being  continually 
un.->n  them,  worshipping  Gtnl,  and  praying  for  the  forgiveness 
A2G 


of  the  people.  Upon  account  of  his  virtue,  he  was  called  Tim 
Just,  and  Oblias  ;  that  is,  the  defence  of  the  people,  and  righte- 
ousness. Some,  therefore,  of  the  seven  sects,  which  were 
among  the  Jews,  of  whom  I  spoke  in  tlie  former  part  of  these 
commentaries,  asked  him.  Which  is  the  gate  of  Jesus;  or, 
What  is  the  gate  of  salvation  1  and  he  said,  Jesus  is  the  Sa- 
viour, or  the  way  of  salvation.  Some  of  them,  therefore,  be- 
lieved that  Jesus  is  the  Christ.  And  many  of  the  chief  men 
also  believing,  there  was  a  disturbance  among  the  Jews,  and 
among  the  scribes  and  Pliarisees,  who  said,  there  was  danger, 
lestall  thepeopleshouldthinkJesustobe  the  Christ.  Coming, 
therefore,  to  James,  they  said.  We  beseech  thee  to  restrain  the 
error  of  this  people ;  we  entreat  thee  to  persuade  all  who 
come  hither  at  the  time  of  pass-over,  to  think  rightly  con- 
cerning Jesus  ;  forall  the  people,  and  all  of  us,  put  confidence 
in  tliee.  Stand,  therefore,  on  the  battlement  of  the  temple, 
that,  being  placed  on  liigh,  thou  mayest  be  conspicuous,  and 
tliy  words  may  be  easily  heard  by  all  the  people  :  for,  because 
of  the  pass-over,  all  the  tribes  are  come  hither,  and  many 
Gentiles.  Therefore,  the  scribes  and  Pliarisees  before  named, 
placed  Jaines  upon  the  battlement  of  the  temple,  and  cried  out 
to  him,  and  said,  O  Justus,  whom  we  ought  all  to  believe, 
since  the  people  are  in  an  error,  following  Jesiis,  who  was 
crucified;  tell  us  what  is  the  gate  of  Jesus.  And  he  answered 
with  a  loud  voice.  Why  do  ye  ask  me  concerning  the  Son  ot 
man  1  He  even  sitteth  in  the  heaven,  at  the  right  hand  of  the 
Great  Power;  and  will  come  in  the  clouds  of  heaven.  And 
many  were  fully  satisfied,  and  well  pleased  with  the  testimony 
of  James,  saying,  Hosanna  to  the  Son  of  David !  But  the  same 
scribes  and  Pliarisees  said  one  to  another,  Wo  have  done 
wrong  in  procuring  sucli  a  testimony  to  Jesus.  Let  us  go  up 
and  tlirovv  him  down,  that  the  people  may  be  terrified  from 
giving  credit  to  him.  And  they  went  up  presently,  and  cast 
him  down,  and  said,  Let  us  stone  James  the  Just:  and  they 
began  to  .stone  him,  because  he  was  not  killed  by  the  fali. 
But  he  turning  himself,  kneeled,  saying,  I  entrejU  thee,  O 
Lord  God,  the  Fatlier,  forgive  them,  for  they  know  not  what 
they  do.  As  they  were  stoning  him,  one  said.  Give  over. 
What  do  ye?  The  just  man  prays  for  you.  And  one  of  them, 
a  fuller,  took  a  pole,  which  was  used  to  beat  clothes  with,  and 
struck  him  on  the  head.  Thus  his  martyrdom  was  completed. 
And  they  buried  him  in  that  place ;  and  his  inonninent  still 
remain.'?  near  the  temple.  Tills  James  was  a  true  witness, 
both  to  Jews  and  Gentiles,  that  Jesus  is  the  Christ.  Soon  af- 
ter, Judea  was  invaded  by  Vespasian,  and  the  people  were 
caiTied  captive,'  So  writes  Hegesippus  at  large,  agreeably  to 
Clement.  For  certain,  James  was  an  excellent  man,  and 
much  esteemed  by  many  for  his  virtue;  insomuch  that  the 
most  thoughtful  men  among  the  Jews  were  of  opinion,  that 
his  death  was  the  cause  of  the  siege  of  Jerusalom,  which  fol- 
lowed soon  after  his  martyrdom  ;  and  that  it  was  owing  to  no- 
thing else  but  the  wickedness  committed  against  him.  And 
Josephus  says  the  same  in  these  words  :  'These  things  befcl 
the  Jews  in  vindication  of  James  the  Just,  who  was  brother 
of  Jesus,  called  the  Christ.  For  the  Jews  killed  him,  who  was 
a  most  righteous  man,' 

"  The  time  of  the  death  of  James,  may  be  determined  with- 
out much  difficulty  :  he  was  alive  when  Paul  came  to  Jerusa- 
lem at  the  Pentecost,  in  the  year  of  Christ,  53;  and  it  is  likely 
that  he  was  dead  when  St,  Paul  wrote  the  Epistle  to  the  He- 
brews, at  the  beginning  of  the  year  C3,  Theodorct,  upon  Heb. 
xiii,  7,  supposes  the  apostle  there  to  refer  to  the  martyrdoms 
of  Stephen,  James,  the  brother  of  John,  and  Jaines  the  Just, 
According  to  Hegesippus,  the  death  of  James  happened  atiout 
the  time  of  pass-over,  which  might  be  that  of  the  year  G2 ;  and, 
if  Festus  was  then  dead,  and  Albinus  not  arrived,  the  province 
was  without  a  governor.  Such  a  season,  left  the  Jews  at  li- 
berty to  gratify  tlieir  licentious  and  turbulent  disposition; 
and  they  were  very  likely  to  embrace  it." 

I  have  said  but  little  relative  to  the  controversy  concerning 
the  apostleship  of  James,  our  Lord's  brother ;  for,  as  I  am  still 
in  doubt  whether  he  were  the  author  of  this  epistle,  I  do  not 
judge  it  necessary  to  enter  into  the  question.  I  proceed  now 
to  some  general  observations  on  the  epistle  itself,  and  the  evi- 
dence it  affords  of  the  learning  and  science  of  its  author. 

1,  I  have  already  conjectured,  that  tliis  epistle  ranks  among 
the  most  ancient  of  the  Christian  writings  ;  its  total  want  of 
reference  to  the  great  facts  which  distinguish  the  early  history 
of  the  Cliurch,  viz.  the  calling  of  the  Gentiles,  the  disputes 
between  them  and  the  Jews,  the  questions  concerning  cir- 
cumcision, and  the  obligation  of  the  law  in  connexion  with 
the  Gospel,  &c,  &c,,  show  that  it  must  have  been  written  be- 
fore those  things  took  place;    or,  that  they  must  have  been 

wholly  unknown  to  the  author  :  which  is  incredible,  allowing 
him  to  have  been  a  Christian  writer. 

2,  The  style  of  this  epistle  is  much  more  elevated  than  most 
other  parts  of  the  New  Testament.  It  abouiula  with  figures 
and  metaphors,  at  once  bold,  dignified,  just,  and  impressive. 
Many  parts  of  it  are  in  the  genuine  prophetic  style  ,  and  much 
after  the  manner  of  the  prophet  Zep/ianiah,  to  whom  there  is 
a  near  resemblance,  in  several  pass;  .:"S, 

3,  An  attentive  reader  of  this  epistle,  will  perceive  the  au- 
thor to  be  a  man  of  deep  thought,  and  considerable  learning. 
lie  had  studied  the  Jewish  propliets  closely,  and  imitated  their 
style;  but  he  appears  also  to  have  read  the  Greek  poets;  his 
language  is  such  as  we  nMght  expect  from  one  who  had  made 
thorn  liis  study,  hut  who  avoided  to  quote  tb'ni.      We  find  P 


preface. 


PETER. 


perfect  Greek  J.eiameter,  incliap.  I.  ver.  17.  and  another  may 
.L^.TkT^  in  chap.  ,v.  4;  but  these  are  probably  not  bo.^ 
rowed,  but  are  the  spoutaneons,  undesigned  ejrorl  of  liis  own 

i^^'l<;''"K'\''"'^  "","''■,  "'^  ^'''"'^^  '"''y  be  noted  in  several 
pUces,  bu  particularly  ni  chap.  I.  ver.  17;  on  which,  see  t)>e 
rhi?,?  r"  ^'-'S"'"'  «"<!  its  explanation,  at  the  end  of  the 
»nH'  h  ;  ■  ""!^''^  ^■''",'?  ""'"''°'  ^'■*"»-y.  are  not  unfrequent  i 
and  that  in  chap,  i,  14,  15.  is  excecdin^'ly  correct  and  appro 
pnale  but  w,ll  not  bear  a  closely  literal  translation.         ^^ 

4.  His  constant  attention  and  reference  to  the  writings  and 
RtvVr7fr.fJ'J^  o'/'n  coi^«/rv,«e«,  is  peculiarly  obseTvable. 
T^;!  w  ^,  '■ewiarks,  tend  to  confirm  the  antiquity  of  the 
.h»;  ;  """'  """^  P^'-aUel  pas.sages  in  the  diflere.U  Iracts  of 

that  work,  cast  mucli  light  on  the  allusions  qi"  St.  James 
.hn  ,i!5"l  ""^''"'"^  reference  to  the  ancient  Jeivish  rabbins,  we 
snould  have  sought  for  the  meaning  of  several  passages  in  vain 
n.rtl^r.  "V?  '■"''  '",maiiy  places,  obscure:  this  may  arise 
partly  from  his  own  deep  and  strong  conceptions,  and  nartiv 
irom  allusions  to  arte  or  maxims  which  are  not  come  down 
to  us ;  or  which  lie  yet  undiscovered  in  the  Mis/ma  or  7'al- 
m:ia.  lo  elucidate  this  writer,  I  have  taken  more  than  com- 
n  on  pnins ;  but  dare  not  say,  that  I  have  been  always  success- 
r^ih°"l^  I  have  availed  mysHf  of  all  the  help  within  iny 
fnH^;  /°  S^-^^oettgen's  Hoiffi  H.l,raic;e,  I  am  coiisiderab  y 
mdebted  •  a.^  also,  to  Dr.  MacMghl,  Kypke,  RosenmuUel 

*hers  nf'.bP  c'""^  'f  "■'■  ^  'f  V^  departed  from  all  these,  and 
ethers  of  the  same  class,  and  Ibllowed  my  own  light. 

b^  On  tlie  controversy  relative  to  Win  doclrine  of  juslifica. 
I  hav.  n^!''''  ^' ^"1"  ■''"''  •^"""^^'  1 1'='^«  not  entered  deeply: 
be  ?hl  ^no^r'^nM-  '"  ,"''  ^'^yV  •^"'"■^'  ^^-""^  «1^1^'^«'-'=J  '°  "'«■'' 
behVv.  Sr^  '""■''''.  "'1'^"''  °'  ><'co"ciIing  those  writers.  I 
believe  tL  James  not  to  be  in  opposition  to  lit.  Paul ;    but  to  ;! 


Preface. 


I  corrupt  doctrine  taught  among  his  own  countrumen    relaliv. 

to  this  important  subject,     'ihe  dMirhip  nf  i  ,?,  r    '^^'*"*"' 

^failhin  drislJesus^ss  taug  u  by  Jt   Pauf  is  h^fh"' v"  **' 

TV^r'-  ,^  •'-"-^^"Hvs,^ha7a  Lfr^V ./ ■"'L'-^oT^r 

Js,ael,  justifies  no  man  ;  and  that  the  ge,,uine  faith  itM^f 
tifios,  works  by  love,  and  produces  obedience  lo  all  the  nrl 
cepls  contained  in  the  moral  law:   and  that  this  obed  ence  fj 

.vp  „''f"r  °'  "'®  ^""r'^'-ily  of  that  failh  which  proSi  to 
vour  ^f^God.  ""'''''"^  '"  "'"  '^"J".v'"'--"t  -i  ihe  peace  a^d  fa 

7.  This  epistle  ends  ahruptly,  and  scarcely  apnears  to  be  » 
hmshed  work.  Vhe  author  probably  intended  to  have  mMp^ 
.nore;  but  ii.ay  have  been  prevented  by  death  James  our 
Lord's  brother,  was  murdered  by  the  Jews;  as  we  have  alrea 

tie  of  James  is  a  most  puvcerfiU  antidote  IZ  1^1  cTr^\L 
minister,  who  wishes  to'^iinp^ve  and^uard  the  moralsTf  hia 
n,o^v''''"M'""'"".'  important  doctrine.s,  in  due  propo^tioiT 
into  hi.s  public  ministry.     It  is  „o  proof  of  the  imnrovcd  s  a^a 

i  sSed'from7,l-i;^e';^Ltr'"P^  ^°  '"^''■"^'  "^  P"'^''<=  ''^— 
pJc'l"'.!'"  P^rtHUljus,  relative  to  the  r/me  of  writin"'  this 
ep;stlp,  the  ««?Aor,  his  inspiration,  apostleship  &c    1  mu^t 

I  refer  to  Michaelis  and  Larduer,  and  to  [^le  Prejace 


■  PREFACE   TO  THE  FIRST  AND  SECOND  EPISTLES  OF  PETER. 


rp^ovetv^rTl  rf  ffl..  1°'*''*"'^  Michaeli..,  have  dune  much  to 
I'ei  "r  ?h;  nJ.  ;  ,  "  ""^  connected  with  the  person  of  St. 
r.»,.r- '  ^/"P^  ':"  ^''^'"'"  lie  wrote,  the  places  of  tlieir  dis- 
p-^rpion,  and  t he  time  of  writing.  I  shall  extract  wh-t  m-.U-P- 
ii:ore  iminp^liately  for  my  purpSse  ^  " 

co^f<ll\^rot°LI':'J'fT"  ^"-^^Caye,  "at  and  before  the 
rpTr.f  nror  .  J  T  !'  *"y'°"'-'  ^as  distinguished  into  three 
rpver.ii  provinces,  Jiidea,  i-amaria,  and  Galilee.  In  the  Uioner 
n  "  o  i'lft  h';  or  V  'Yu  «.''"'i^^  within  the  division  bTng: 
wure  -inV  n.n,I-^"^'M'''''n'"''''  ^ethsaida,  formerly  an  ob- 
^^ry,d'hv  Ph  v^'f.'l'^r"  '■''  '■1"='''^'  ,""  'a'^^'y  re-edified  and  en- 
l^r  of  AnJ^.J  '  "*/7ra'cli  ;  und,  in  honour  of  Julia.-daugh- 
IX.  I  A'lK'i^tus,  called  by  him  Julias.  It  was  siluated  niv  n 
^nd^ho'^l^kP  "rr?'"  '"  '-'^'^If^'^^'"-'  a'^o  tKkeof  tL^  s" 
II  »  oo        '■         •',  iiindred  in  length,  and  hud  a  wiM"enie^s  on 

i^^fpe^t^'^-'^iSi^:^^::;?^!.^^:?-^;^- 

,"!7.T "^  ^'«=";!:'"a" ''1'""  the%ro-n,entionVd^  "k"  or  sea  a. 
He  h'^  i  nT  "     P'"°'^^'^i"iy  his  fatlier  Jonas,  Jonah  or  John 

the  to  i'  IKH  cert''n',;''T''  ^"''"^"-^  ^"l''«'^  ^■'''  ">°  eldest  of 
joe  uvo  .^  n'rt  ceit.iin  ;  for,  concerning  this,  there  were  diflpi- 

d  '  ;;ri,Tthe eH4-  ■']'  f '"■■""'^■-  J^l'ipl'unius'si^pi^olcd  ;,^; 
thrfir<C  ^^"^  o  .  ^"''  itcordingtoChrvsostom'  Wtprw-is 
t^^ie  fir.<!tborn.     Po  likewise  Bede  and  CassiAn  who  even  m-iHp 

,";f  ;?."-=«  ":^A^?,'.'",'^  '>'  "-  Precedency  anronyihe^n  ,"oXs 
Kavin-  't!  -it  t'lTl-Pvc'^  ?'xp«'ssed   himself  in  like  manner 

venting  d,s.sension,  precedpncy  was  given  to  op p       ol  n  nm  hi 

;;i^^'.;:iSu;:?o]^;;V-;?-^^-"^=-'^^--^^ 
•Te^.^ls^l^^-^.iV'^.ri^^^e^!:;;,^^,-'^;;^,;';-;::::'-- 

rher^'i  "  f  y'l  ^''"  ''f "  r  for  the^re  is  no  ment  on  of  him  !« 
In^Po}  A,  1  ''''''"',  V;''^"  •''"  '^^"  ^'°"s  were  called.  It  ™',  v 
Mid  of  Andrew  and  Peter  that,  when  Jesus  called  then  -aev 
eft  their  nets,  and  followed  him.  Follow  me  '  sa  d  lie  inri 
I_will  make  you  fushcrs  of  mfn  '  '  '  ^""^ 

tend  unon  ml^''  ''""1  ■"'''"''^''  "'"="  '=""'•''  ''-^  "»■■  ^-o'd  to  at- 
r  H  rp'^  i"i'  anti  I'pon  occasion  of  that  alliance,  itseem« 
'  ife's  f^n  iU  ^T  «t"'^=*^''^  <"  <->rornaun,,  whe/e  was^fs 
».  r^Pip  .f  1  ^  ,-^'P°"  '''^■'  ■^"o^'"'''  ""■■  i^aviour  wrou-ht  a  -re- 1 
NaArPtb  ''"'V'"-  -'^"•^'  '  ^"PP"-^*'- 1"^'-"  when  our  Lord^'lef 
VpiP^r^^  I'  ""''  v"'""  •''"''  'Iwcllod  at  Capprnaum  '  He  mnde 
Th!  ';  part" "'Vthi '•["'^'^  "I  "''  "^•■"'  "'^™'«  "•''^"  He  w™tn 
.0  teed  Whpn  T  "^  ""^  ^""^'^  "  P^:"""^  °'  'I  '"  'he  history  just 
,n  III'  >  ^\hen  Jesus  came  out  of  the  sviiagogne  at  Pimerna 
M^;k  i  9o"r'["'j"'"  ^"'"""'^  house,'  Luke  iv^ls.  cSrc 
vh.n  J^^;,':.'"^^  'swol    paraphrased  by  Dr.  Clarke:  "Row 

.r;^;z^r:^-^.^:-j-.K--oppo.^.yi 


be'?"  ™s'fm^n  P°("'™  '  ^"'''  ''^'-"'  ^^hom  they  thought  Kim  to 
H,p  «  ?°.?  ^,'?"?''  answered  and  said,  Thou  art  the  CI ir  st 
n  MaTk  vii  '  27"2P%^f -;  «="'•.  ^vi'sl-lfi.  So  far  hkew  s'e 
MathPW  v4r  l7  ,q  <a\'S''^  ^^~^-  '^^'^"  follows,  in 
him  &ed  Vv,  ni.  ^- "^  Jesus  answered  and  said  unto 
hlVJ,'  "";^'''^'^  ft  thou,  Mmon   BarJona,  for  flesh  and  blood 

heaven^'  tlnMs'^Mi"  ""',"  '"""'  '\"'  "'^  Father  wWchi  in 
ter  nor'a  f  nd  nnH  ""'•  ?  P^''""'  aflection  for  me,  thy  Mas- 
„M  p^     r        u  anti  inconsiderate  regard  for  the  judgments  of 

h  nk  ;i[us  o^^me  ■  T,  '>  "  "  ''^^P'^'^''  '"^^  '^"^  i"ii'c?d  U^e  to 
uiinK  tnusol  me;  but  it  is  a  just  persu.ision  formed  in  iliv 

'  Iheoo^er  :r;r"^^-  'Th  S'-e="-'orks'  thou  has?see,T  me  do'b^ 
'  trino"  ?A  1  T  '•'  '"  "'''  '^"»fi'-m!»'i"n  of  my  mission  and  doc 
And  I  say  unto  thee,  thou  art  PetPr  and  unon  7hi<. 
'keys  o7'  hP  U-""t  '"^  '=h;>'<=h-and  I  will  gi'^e  tmto  C  the 
kejs  of  the  kingdom  of  heaven.'  By  which  many  of  our  n- 
te. prefers  suppose  that  our  Lord  promised  to  l4er  that  he 
should  have  the  honour  of  beginning  to  preach  the  Go' oW 
after  his  resurrection  to  Jews  and  Gentiles  ai  d  of  receh im' 
hem  into  the  church:  if  so,  that  is  per  onil  Neve,  theess*- 
wh.t  follows  'And  whatsoever  thou  'shalt  hind  on  eart  Ishali 
slnirr  InnipT-"" ;  """^  whatsoever  thou  shalt  loos'on  eart 
shell  be  loosed  in  heaven;'  this,  I  say,  inu.st  have  been  Dp 
pnyi  ego  of  all  the  apostles  for  the  lik^e  I  "i-e  e/p;e^^^^^^^ 
said  to  them,  Luke  xxii.  20,  30.  John  xx.  21-23  Mo.pover 
all  the  apostles  concurred  with  Peter  in  the  first  nrearhin; 
both  to  Jews  and  Gentiles.     As  he  was  president  in  t^e  college 

si  n  Id  trn'™'  "r-'  ''"'y  «'■  •'■"''  «  'hing  of  course!  that  ho 
should  be  primarily  concerned  in  the  first  opening  of  thing^ 

1 ,  1  i,'?^/f '■""  ""'''  Pa'ti="l--"l.v before  us  Jas  m.-fde  by  him 
but  It  w:.s   n  answer  to  a  question  that  had  been  nut  to  an  • 

^su,mor,h%'l'^''"^^''^  "''  ''"'  ^P''^"<==='  andTn  tSeir  ?ame' 
suppose  th;s  to  be  as  true  in  this  instance,  as  in  the  other 

w  Ikh  'sr"  :r:^'i;  '^■"'^"  '^  '"  •'"^'"  '■'■  «^'  ^^'  >"  'he  accomn 
dis  fnp^'Vnp.p  ."''•-, ^"■''","'^'  "•"  °"''  Saviour's  washing  the 
li-ufn^J,  '  ^f'"^  modesty  and  fervour  are  conspicuous. 
'Peter  n^  nl''""  "'"'."',  "'"'"^  ''"'"'"  '"  '''PP'-ohend  our  Lord, 
Peter  having  a  sword,  diMV  it,  and  smote  a  servant  of  tho 
Jnsh-pnes  ,  and  cut  olf  his  right  ear.'  Our  Lord  havinc 
checked  Peter,  touched  the  servant's  ear.  and  healed  him'' 
So  great  ,s  Jesus  every  where  1  Thev  that  laid  hold  of  Jes.^ 
led  linn  away  to  the  house  of  Caiaphas  ;  the  rest  of  the  disci^ 

r^,  r,i?p''f"°,''  "'■'"■  ?"^^  "••<'  •  '"'"  P'^'fi'-  f°"owed  him  afar 
oli:  unto  the  high-pripst's  palace  ;  and  went  in  and  sat  with  the 

IVZTn,  '"f"","'^-  ?"''•;  If«'-e  Peterthrice  disowned  hisUrd! 
pere  nptorily  denying  that  he  was  one  of  the  disciples,  or  had 
wlLh"h  *'^"/  ";■"'  ""  '■'^'a"'''  >'V  all  the  evangelists;  for 
u  hich  he  soon  after  humbled  himself,  and  w.pt  bitTerlv  Wo 
fl?nM  pP7'T,"T  ""/  TT"  '^^'"'^wed  our  Lord  any  farther  ;  °r 
\\^^\Il,  "  '  -'"',''"'''"  '^^  crucifixion.  It  is  likely  that  he  was 
r»fhpVT  '""'••''.concern  of  mind  to  appear  in  public;  and 
;.ef  a'fd'^clrcunSc;^''  ^^  "'"''  ^'""^'^''  '"  '"^  F-sent'ten. 
"On  the  first  day  of  the  week,  early  in  the  mornin"  when 
Mary  Magdalene  and  othPr  women  came  to  U,e  sepulchre 

^n'n^'.P^  "T"^'  T'"^'  '''^'"^  '^'^y  had  prepared,  'they  paw 
an  aiigpl,  who.saij  unto  ihem.  Be  notafrrijshtcd  ;  ycseck  Je«»w 

437 


Preface. 


PETER. 


Preface. 


wlio  was  crucified  :  he  is  not  here,  for  lie  is  risen  :  Go  quickly, 
ftnd  tell  his  disciples  that-he  is  risen  from  tlie  dead.'  As  in 
Matthew,  '  Tell  his  disciples  and  Peter."  As  in  Mark,  '  Behold 
he  goetli  before  you  into  Galilee.'  Tliat  was  a  most  gracious 
disposal  of  Providence  to  support  the  disciples,  Peter  in  par- 
ticular, in  their  great  affliction. 

"Our  Lord  first  showed  Himself  to  Mary  Magdalene,  and 
afterwards  to  some  other  women.  On  the  same  day,  likewise, 
on  which  he  arose  frcm  tlie  dead.  He  showed  Himself  to  Pe- 
ter, though  the  circuitistances  of  this  appearance  are  nowhere 
related.  And  it  has  been  observed,  that,  as  Mai-y  Magdalene 
was  the  first  woman,  so  Peter  was  the  first  man,  to  whom 
Jesus  showed  Himself  after  He  was  risen  from  the  dead. 

"We  have  nowhere  any  distinct  account  of  this  apostle's 
travels  ;  he  might  return  to  .ludea,  and  stay  there  a  good  while 
after  havuig  been  at  Antioch,  at  the  time  spoken  of  by  St.  Paul 
in  the  Epistle  to  the  Galatians.  However,  it  appears  from 
Epiphanius,  that  Peter  was  often  in  the  countries  of  Pontus 
and  Bithynia;  and  by  Eusebius,  we  are  assured  that  Origen, 
in  the  third  tome  of  his  Exposition  of  the  Book  of  Genesis, 
writes  to  this  purpose  :  Peter  is  supposed  to  have  preached 
to  the  Jews  of  tlie  dispersion  in  Pontus,  Galatia,  Bitliynia, 
Cappadocia,  and  Asia  ;  wlio,  at  length  coming  ta  kome,  was 
crucified  with  his  head  downwards,  himself  liaving  desired  it 
might  be  in  that  manner.  For  the  time  of  Peter's  coniirig  to 
Rome,  no  ancient  writer  is  now  more  regarded  by  learned 
moderns  than  Lactantius,  or  whoever  is  the  author  of  the  book 
of  the  deaths  of  persecutors;  who  says,  that  Peter  came  tliither 
in  the  lime  of  Nero.  However,  it  appears  to  me  very  proba- 
ble, tha'i  St.  Peter  did  not  come  to  Home  before  the  year  of 
Christ,  63,  or  64,  nor  till  after  St.  Paul's  departure  thence,  at 
the  end  of  his  two  years'  imprisonment  in  that  city.  The 
books  of  the  New  Testament  afford  a  very  plausible,  if  not 
certain  argument,  for  it.  After  oiu"  Lord's  ascension  wc  find 
Peter,  with  the  rest  of  the  apostles,  at  Jerusalem.  He  and 
John  were  sent  by  the  apostles  from  Jerusalem  to  Samaria, 
whence  they  returned  to  Jerusalem.  When  Paul  came  to  Je- 
rusalem, three  years  after  his  conversion,  he  found  Peter 
there.  Upon  occasion  of  the  tranquillity  of  the  churches  in 
Judea,  Galilee,  and  Samaria,  near  the  end  of  the  reign  of  Cali- 
gula, Peter  left  Jerusalem,  and  visited  the  churches  in  several 
parts  of  that  country,  particularly  at  Lydda  and  Joppa,  where 
he  tarried  many  days.  Thence  he  went  to  Cjesarea,  by  the 
Eeaeide,  where  he  preached  to  Cornelius  and  his  company. 
Thence  he  returned  to  Jer\isalem  ;  and  some  time  afterwards 
was  imprisoned  there  by  Herod  Agrippa.  This  brings  down 
the  history  of  our  apostle  to  the  year  44.  A  few  years  after 
this  he  was  present  at  the  council  of  Jerusalem  ,  nor  is  there 
any  evidence  that  he  came  there  merely  on  that  occasion.  It 
is  more  probable  that  he  had  not  yet  been  out  of  Judea  :  soon 
after  that  council  he  was  at  Antioch,  where  he  was  reproved 
by  St.  Paul. 

"  The  books  of  the  New  Testament  afford  no  light  for  deter- 
mining where  Peter  was  for  several  years  after  that.  But  to 
me  it  appears  not  unlikely  that  he  retiirned  after  a  sliort  time 
to  Judea,  from  Antiocli,  and  that  he  staid  in  Judea  a  good 
while  before  he  went  thence  any  more  ;  and  it  seems  to  me, 
that,  when  he  left  Judea,  he  went  again  to  Antiocli,  the  cViief 
city  of  Syria.  Thence  he  might  go  to  other  parts  of  the  conti- 
nent, particularly  Pontus,  Galatia,  Cappadocia,  Asia,  and  Bi- 
thynia, which  are  expressly  mentioned  in  the  beginning  of  his 
first  epistle.  In  those  countries  he  might  stay  a  good  while  ; 
and  it  is  very  likely  that  he  did  so ;  and  that  he  was  well  ac- 
quainted with  the  Christians  there,  to  whom  he  afterwards 
wrote  two  epistles.  When  lie  left  those  parts,  I  think  he  went 
to  Rome,  but  not  till  after  Paul  had  been  In  that  city,  and  was 
gone  from  it.  Several  of  St.  Paul's  epistles  furnish  out  a  co- 
gent argument  of  Peter's  absence  from  Rome  for  a  considera- 
ble space  of  time.  St.  Paul,  in  the  last  chapter  of  his  Epistle 
to  the  Romans,  written,  as  we  suppose,  in  the  beginning  of 
the  year  58,  salutes  many  by  name,  without  mentioning  Peter  ; 
and  the  whole  tenor  of  the  epistle  makes  it  reasonable  to  tliink 
that  the  Christians  there  had  not  yet  had  the  benefit  of  the 
apostle's  presence  and  instructions.  During  his  two  years' 
confinement  at  Rome,  whicli  ended,  as  we  suppose,  in  the 
spring  of  the  year  6.3,  St.  Paul  wrote  four  or  five  epistles  ; 
those  to  the  Ephesians,  the  Second  Epistle  to  Timothy,  to  the 
Philippians,  the  Colossians,  and  Philemon  :  in  none  of  which 
is  any  mention  of  Peter,  nor  is  any  thing  said,  or  hinted, 
whence  it  can  be  concluded  that  he  had  ever  been  there.  I 
think,  therefore,  tliat  Peter  did  not  come  to  Rome  before  the 
year  63,  or,  perhaps,  64.  And,  as  I  suppose,  obtained  the 
crown  of  martyrdom  in  the  year  64,  or  65 ;  consequently,  St. 
Peter  could  not  reside  very  long  at  Rome  before  his  death. 

"  Cave  likewise,  in  his  life  of  St.  Peter,  written  in  English 
in  1676,  places  his  death  in  64,  or  65 ;  nor  was  his  mind  much 
altered  when  he  published  his  Historia  Literaria,  in  1638;  for 
tlicre  also,  he  supposes,  that  St.  Peter  died  a  martyr  at  Rome, 
in  the  year  of  Cln-|st  64,  at  the  beginning  of  Nero's  peisecu- 
tion;  and,  indeed,  he  expresses  himself  with  a  great  deal  of 
assurance  and  positiveness.  Jeroni  concludes  his  article  of 
St.  Peter,  saying,  '  He  was  buried  at  Rome,  in  the  Vatican, 
near  the  triumphal  way  ;  and  is  in  veneration  all  over  the 
World.' 

"It  is  not  needful  to  make  any  remarks  upon  this  tradition: 
hut  it  is  easy  to  observe  it  is  the  general,  uncontradicted,  dis- 
uitcrested,  testimony  of  ancient  writers    in  the  several  parts 
4-28 


of  the  world  ;  Greeks,  I.alins,  and  Syrians.  As  our  Lord's 
prediction,  concerning  the  death  of  Peter,  is  recorded  in  one 
of  the  four  Gospels,  it  is  very  likely  that  Christians  would  ob- 
serve the  accomplishment  of  it ;  which  must  have  been  in 
some  place  :  and  about  this  place  there  is  no  difference  among 
Christian  writers  of  ancient  times  ;  never  any  other  place  was 
named  besides  Rome ;  nor  did  any  other  city  ever  glory  in  the 
martyrdom  of  Peter.  There  were,  in  the  second  and  third 
centuries,  dlsjjutes  between  the  bishop  of  Rome  and  other 
bishops  and  churches,  about  the  time  of  keeping  Easter,  and 
about  tlie  baptism  of  heretics  ;  yet  none  denied  the  bishop  of 
Rome  what  they  called  the  chair  of  Peter.  It  is  not  for  our 
honour,  or  interest,  either  as  Christians  or  Protestants,  to  deny 
the  truth  of  events  ascertained  by  early  and  well  attested  tra- 
dition. If  any  make  an  ill  use  of  such  facts,  we  are  not  ac- 
countable for  it.  We  are  not,  from  the  dread  of  s\ich  abuses, 
to  overthow  the  credit  of  all  history ;  the  consequences  of 
which  would  be  fatal.  Fables  and  fictions  have  been  mixed 
with  the  account  of  Peter's  being  at  Rome;  but  they  are  not 
in  the  most  early  writers,  but  have  been  added  since:  and  it 
is  well  known  that  fictions  have  been  joined  with  histories  of 
the  most  certain  and  important  facts. 

"  Having  written  the  history  of  the  apostle  Peter,  I  now  pro- 
ceed to  his  epistles;  concerning  which  three  or  four  thingg 
are  to  be  considered  by  us  ; — their  genuineness,  the  person  to 
whom  they  were  sent,  the  place  where,  and  tlie  time  when, 
they  were  written  ; — 

"  Tlie  first  epistle  was  all  along  considered,  by  Catholic 
Christians,  as  authentic  and  genuine  ;  this  we  learn  from  Eu- 
sebius, who  says,  'Of  the  controverted  books  of  the  New  Tes- 
tament, yet  well  known  and  approved  by  many,  are  that  called 
the  Epistle  of  James,  and  that  of  Jude,  and  the  second  of  Peter 
and  tlie  second  and  third  of  John.'  And  in  another  place, 
'One  Epistle  of  Peter,  called  the  first,  is  universally  received. 
This  the  presbyters  of  ancient  times  have  quoted  in  their  wri- 
tings as  undoubtedly  genuine  ;  but  that  called  his  second,  we 
have  been  informed,  (by  tradition,)  has  not  been  received  as  a 
part  of  the  New  Testament ;  nevertheless,  appearing  to  many 
to  be  useful,  it  has  been  carefully  studied  with  the  other  Scrip- 
tures.' By  which,  I  think,  we  may  be  assured,  tliat  a  great 
regard  was  shown  to  this  epistle  by  many  Christians,  in  the 
time  of  our  learned  ecclesiastical  historian.  Jerom  says,  'Pe- 
ter wrote  two  epistles,  called  Catholic,  the  second  of  which  is 
denied  by  many  to  be  his,  because  of  the  difference  of  the 
style  from  the  former.'  And  Origen,  before  them,  in  his  com- 
mentaries upon  the  Gospel  of  St.  Matthew,  as  cited  by  Eiise- 
bius,  says,  '  Peter,  on  whom  the  church  is  built,  has  left  one 
epistle  universally  acknowledged:  let  it  be  granted  that  he 
also  wrote  a  second,  for  this  has  been  doubted.' 

"What  those  learned  writers  of  the  third  and  fourth  centu- 
ries say  of  those  two  epistles,  we  have  found  agreeable  to  the 
testimony  of  more  ancient  writers,  whom  we  have  consulted; 
for  the  first  epistle  seems  to  be  referred  to  by  Clement  of 
Rome;  it  is  plainly  referred  to  by  Polycarp  several  limes;  it 
Is  also  referred  to  by  the  martyrs  at  Lyons  ;  it  was  received 
by  Theophllus  bishop  of  Antioch;  It  was  quoted  by  Paplas  ; 
it  Is  quoted  in  the  remaining  writings  of  IreuEeus,  Clement  of 
Alexandria,  and  Tertulllan  :  consequently,  it  was  all  along  re- 
ceived.  But  we  do  not  perceive  the  second  epistle  to  be  quo. 
ted  by  Paplas,  nor  by  Irenffius,  (though  In  Grabe's  edition  this 
epistle  is  twice  quoted,)  nor  Tertulllan,  nor  Cyprian.  How- 
ever, both  these  epistles  were  generally  received  in  the  fourth 
and  following  centuries  by  all  Christians,  except  the  Syrians ; 
for  they  were  received  by  Atlianasius,  Cyril  of  Jerusalem, 
the  council  of  Laodicea,  Epiphanius,  Jerom,  Rufin,  Augus- 
tine, and  others. 

"The  first  epistle  being  allowed  to  be  St.  Peter's,  we  can 
argue  in  favour  of  the  other  also  ;  in  this  manner^It  bears  in 
the  inscription  the  name  of  the  same  apostle  ;  for  so  it  begins, 
'Simon  Peter,  a  servant  and  an  apostle  of  Jesus  Christ.'  And 
in  chap.  i.  14.  are  these  words ;  '  Knowing  that  I  must  shortly 
put  oft'  this  my  tabernacle,  even  as  our  Lord  Jesus  Christ  has 
showed  me.' 

"The  writer  of  this  epistle  may  have  had  a  particular  reve- 
lation concerning  the  time  of  his  death  not  long  before  writing 
tills.  But  it  is  probable  that  here  is  a  reference  to  our  Lord's 
prediction  concerning  St.  Peter's  death,  and  the  manner  of  it, 
which  are  recorded  in  John  xxi.  18,  19.  From  chap.  i.  16,  17, 
18.  it  appears  that  the  writer  was  one  of  the  disciples  who 
were  with  Jesus  in  the  mount,  when  He  was  transfigured  in 
a  glorious  manner.  This  certainly  leads  us  to  Peter,  who 
was  there,  and  whose  name  the- epistle  bears  in  the  inscrip- 
tion :  chap.  ill.  1.  'This  second  epistle,  beloved,  I  now  write 
unto  you  ;  in  both  wlilcli  I  stir  up  your  pure  minds  by  way  of 
remembrance  ;'  plainly  referring  to  the  former  epistle,  which 
has  been  always  acknowledged  to  be  Peter's.  These  words 
are  express.  But  It  might  have  been  argued,  with  some  de- 
gree of  probability,  from  chap.  i.  12,  15.  that  he  had  before 
written  to  Ihe  sanie  persons.  Once  more,  chap.  ili.  15,  16.  he 
calls  Paul  brother,  and  otherwise  so  speaks  of  him  and  his 
epistles,  as  must  needs  be  reckoned  most  suitable  to  an  apos- 
tle. The  writer,  therefore,  is  the  aposlle  Peter,  whose  name 
the  epistle  bears  in  the  inscription.  Wc  are  led  here  to  tlie 
observation  which  Wall  placed  at  the  head  of  his  notes  upon 
this  second  epistle  :  '  It  is,'  says  he,  'a  good  proof  of  the  cau- 
tiousness of  Ihe  ancient  Chri.^tiatis,  in  receiving  any  book  for 
canonical,  that  they  not  only  lejiTtcd   all  those  pieces  fcrged 


Preface. 


PETER. 


Preface. 


by  heretics,  under  the  name  of  apostles  ;  but  also  if  any  good 
book,  affirmed  by  some  men,  or  some  churches,  to  have  been 
written  and  sent  by  some  apostles,  were  ofT'ered  to  them,  they 
would  not,  till  fully  satisfied  of  the  fact,  receive  il  into  their 
canon.'  He  adds,  '  There  is  more  hazard  in  denying  this  to 
be  Peter's,  than  in  denying  some  other  books  to  be  of  that  au- 
thor, to  whom  they  are  by  tradition  ascribed.  For  they,  if 
they  be  not  of  that  apostle  to  whom  they  arc  imputed,  yet  may 
be  of  some  other  apostle,  or  apostolical  man;  but  this  author 
is  either  the  apostle,  or  else  by  setting  his  name,  and  by  other 
circumstances,  he  docs  designedly  personate  him,  which  no 
man  of  piety  and  truth  would  do.'  And  then  he  concludes  : 
'This  epistle  being  written  by  him  but  a  little  before  liis  death, 
chap.  i.  14.  and  perhaps  no  more  than  one  copy  sent,  it  might 
be  a  good  while  before  a  number  of  copies,  well  attested,  came 
abroad  to  the  generality  of  the  Christian  churches.' 

"  Certainly  these  epistles,  and  the  discourses  of  Peter,  re- 
corded in  the  Acts,  together  with  tlie  effects  of  Ihcm,  are  mo- 
immcnls  of  a  Divine  inspiration,  and  of  the  Ailfihncnt  of  the 
promise  which  Christ  made  to  him,  when  lie  saw  him  and 
Ilia  brother  Andrew  employed  in  their  trade,  and  casting  a 
net  into  the  sea  ;  '  follow  me,  and  I  will  make  you  flsliers  of 
men,'  Malt.  iv.  19. 

"  Concerning  the  persons  to  whom  these  epistles  were  sent, 
there  have  been  different  opinions  among  both  ancients  and 
moderns.  Mr.  Wetstein  argues  from  divers  texts  that  the  first 
epistle  was  sent  to  the  Gentiles.  Mr.  Uallett,  in  his  learned 
introduction  to  the  Epistle  to  the  Hebrews,  observes,  '  Some 
go  upon  the  supposition  tliat  .St.  Peter's  epistles  were  written 
to  the  .lews  ;  but  it  seems  to  trie  more  natural  to  suppose  that 
they  were  written  to  Gentile  Cliristians,  if  we  consider  many 
passages  of  the  epistles  themselves.'  Where  he  proceeds  to 
allege  many  p:issaoes ;  and,  in  my  opinion,  very  pertinently; 
some  of  which  will  be  also  alleged  by  me  by  and  by. 

"  To  me  it  seems  that  St.  Peter's  epistles  were  sent  to  all 
Christians  in  general,  .lews  and  Gentiles,  living  in  Pontus, 
(Jalatia,  Cappadocia,  Asia,  and  Bitliynia;  the  greatest  part  of 
whom  must  have  been  converted  by  Paul,  and  had  been  be- 
fore involved  in  i'noiance  and  sin,  as  all  people  in  general 
were  till  the  manifestation  of  the  Gospel  of  Christ.  That  St. 
Peter  wrote  to  all  (Christians  in  those  countries  is  apparent, 
from  the  valedictory  blessing,  or  wish,  at  the  end  of  the 
<pistle,  1  Epis.  v.  14.  '  Peace  be  with  you  all  that  are  in  Christ 
.'esus.'  J,ewis  Capellus,  who  thought  that  St.  Peter's  first 
rpistle  w.is  written  to  Jewish  believers,  allows  that  the  second 
epistle  was  written  to  all  Christians  in  general,  and  particu- 
larly to  Gentiles,  induced  thereto  by  the  comprehensiveness 
of  the  addreso,  at  the  beginning  of  that  epistle,  '  To  them  that 
have  obtained  like  precious  faith  with  us.'  He  should  have 
concluded  as  much  of  the  fii"st  epistle  likewise,  for  they  were 
both  sent  to  the  same  people,  as  is  evident  from  St.  Peter's 
own  words,  2  Epis.  iii.  1.  Moreover,  the  inscription  of  the 
lirst  epistle  seems  to  be  as  general  as  that  of  the  second.  Let 
us  observe  il  distinctly  :  tn  the  Elect,  tirXt'croif,  says  Wall, 
upon  tlie  place  ;  '  He  uses  the  word  wXf/troi,  choice  ones,  just 
as  St.  Paul  does  the  word  ayioi,  saints,  for  the  word  Chris- 
tians:  and  as  St.  Paul  directs  almost  all  his  epistles  /o  ihe 
saints,  that  is,  the  Christians  o{  such  a  place ;  so  .St.  Peter 
here,  to  the  elect,  or  choice  ones  ;  that  is.  Christians,  sojourn- 
ing in  the  dispersions  of  Pontus,  Galatla,and  BIthynia.  Stran- 
gers, TrapcTTtfriiioii;  good  men,  thougli  at  home,  are  strangers, 
especially  if  they  meet  with  opposition,  trouble,  and  affliction, 
as  those  Christians  did  to  whom  St.  Peter  is  here  writing  ;  for 
he  ejieaks  of  their  trials  and  temptations,  chap.  i.  6,  7.  and  ex- 
horts them,  ii.  11.  as  sojour?iers  ayid  strangers,  us  irapotKovs 
Kut  TrapcTTiSnfovs,  to  a/istain  from  Jleshly  lusts.  Says  O'lcu- 
incnius  upon  chap.  i.  1,  2.  'He  calls  them  strangers,  either 
on  account  of  their  dispersion,  or  because  all  that  live  reli- 
giously are  called  strangers  on  this  earth  :  as  David  also  savs, 
'  I  am  a  sojourner  with  thee,  and  a  stranger,  as  all  my  fathers 
were.'  Psa.  x.xxix.  12.  '  Scattered  throughout  Pontus;'  or,  'of 
the  dispersion  of  Pontus,  Galatia :'  so  he  calls  them,  not  be- 
cause they  had  been  driven  out  from  their  native  country, 
but  because  he  writes  to  the  Christians  of  divers  countries, 
who  also  were  but  a  few,  or  a  small  number  in  every  place 
where  they  dwelt.  I  shall  now  show  that  these  Christians 
were,  for  the  most  part,  of  the  Gentile  slock  and  original. 
1  Pet.  i.  14.  '  As  obedient  children,  not  fashioning  yourselves 
according  to  the  former  lusts  in  your  ignorance.'  This  might 
be  very  pertinently  said  to  men  convened  from  Genlilism  to 
Christianity;  but  no  such  thing  is  ever  said  by  the  apostles 
concerning  the  Jewish  people,  who  had  been  favoured  with 
Divine  revelation,  and  liad  the  knowledge  of  the  true  God.  I 
And,  ver.  20,  21,  he  says,  '  that  through  Christ  they  did  now 
believe  in  God ;'  therefore  they  were  not  worshippers -till  they 
were  acquainted  with  the  Christian  revelation,  in  like  man-  ! 
ner,  chap.  ii.  ver.  9.  St.  Peter  speaks  of  those  to  whom  he  • 
writes,  as  having  been  '  called  out  of  darkness  into  God's  ' 
marvellous  light.'  Moreover,  they  were  not  once  God's  people, 
ver.  10.  '  Which  in  times  past  were  not  a  people,  but  are  now 
thf  people  of  God  ;  which  had  not  obtained  mercy,  but  now 
have  obtained  mercy.'  Words,  resembling  those  of  St.  Paul, 
Rom.  chap.  ix.  ver.  24,  25.  where  he  is  unquestionably  speak- 
ing of  Gentile  converts.  There  are  also  other  expressions, 
whicli  plainly  show  that  these  persons  had  been  Gentiles,  and 
had  lived  in  the  sins  of  Genlilism,  chap.  i.  ver.  IS.  '  Foras- 
much  as  yc  know  that  ye  were  redeemed  ficm  your  vain  con- 


versation, received  by  tradition  from  your  fathers. '  And, 
chap.  iv.  ver.  3.  '  For  the  time  past  may  suffice  us  to  have 
wrought  the  will  of  the  Gentiles ;  when  we  walked  in  lascivi- 
ousness,  lusts,  excess  of  wine,  revellings,  banqueiings,  and 
abominable  idolatries.'  St.  Peter  does  not  charge  himself  witli 
such  things;  but  they  to  whom  he  writes  had  been  guilty  in 
those  respects  ;  and,  by  way  of  condescension,  and  for  avoid- 
ing offence,  and  for  rendering  his  argument  more  effectual, 
he  joins  himself  with  them.  And  more,  when  St.  Peter  re- 
presents the  dignity  of  those  to  whom  he  writes,  upon  account 
of  their  Christian  vocation,  chap.  ii.  ver.  9.  as  'a  chosen  gene, 
ration,  a  peculiar  people,  a  royal  priesthood  :'  certainly  the 
expressions  are  most  pertinent  and  emphalical,  if  understood 
of  such  as  had  been  brought  from  Gentilism  to  the  faith  of  the 
Gospel,  as  indeetl  they  plainly  were.  For  he  there  says,  '  they 
were  to  show  forth  the  praises  of  him  who  had  called  them 
out  of  darkness  into  his  marvellous  light.'  To  all  which  might 
be  added,  what  was  hinted  before,  that  the  persons  to  whom 
Peter  writes,  were,  for  the  most  part,  the  apostle  Paul's  con- 
verts. This  mu.'^t  be  reckoned  probable,  from  the  accounts 
which  we  have  in  the  Acts,  of  ."<l.  Paul's  travels  and  preach- 
ing. Whence  we  know  that  he  had  been  in  Galatia,  and  the 
oilier  countries  mentioned  by  St.  Peter,  at  the  beginning  of 
his  fir.-^t  epistle.  Moreover,  he  observe-s,  2  Ep.  iii.  15.  ihat 
'  his  beloved  brother  Paul  had  written  unto  them.'  W'e  may 
reasonably  suppose  that  he  thereby  intends  St.  Paul's  Epistles 
to  tlie  Galatians,  the  Ephesians,  and  Colossians,  all  in  those 
countries,  and  for  the  most  part,  Gentile  believers.  Nor  do 
I  see  reason  lo  doubt,  that  Peter  had,  before  now,  seen  and 
read  St.  Paul's  Epistles  lo  Timothy ;  and  if  we  should  add 
them,  as  here  intended  also,  it  would  be  no  prejudice  to  our 
argument.  For  those  epistles,  likewise,  were  designed  for  the 
use  and  benefit  of  the  churches  in  those  parts.  To  me  thes". 
considerations  appear  unanswerable  :  I  shall,  therefore,  lake 
notice  of  but  one  objection,  which  is  grounded  upon  chap.  ii. 
12.  'Having  your  conversation  honest  among  the  Gentiles; 
that  whereas  they  speak  against  you  as  evil-doers,  they  may 
by  your  good  works,  which  they  shall  behold,  glorify  God  in 
the  day  of  visitation.'  Upon  the  first  clause  in  that  verse,  Beza 
says,  that  this  place  alone  is  sufficient  to  show  that  this  epistle 
was  sent  to  Jews.  But  I  think  not.  From  St.  Paul  may  beal- 
leged  a  te.xt  of  the  like  sort,  1  Cor.  x.  32.  '  Give  no  offence, 
neither  to  the  .lews,  nor  to  the  Gentiles  (icai  EXXijffi)  nor  lollie 
church  of  God.'  ]t  might  be  as  well  argued  from  that  text, 
that  the  Corinthians  were  by  descent  neither  Jews  nor  Greeks, 
as  from  this,  that  the  persons  to  whom  .St.  Peter  wrote  were 
not  originally  Gentiles.  In  the  text  of  St.  Paul,  just  quoted, 
by  Jews  and  Gentiles,  or  Greeks,  are  intended  such  as  were 
unbelievers.  So  it  is  likewise  in  the  text  of  St.  Peter,  which 
we  are  considering  ;  as  apparent  from  the  latter  part  of  the 
verse  above  transcribed  at  large.  St.  Peter  had  a  right  lo  dis- 
tinguish those  to  whom  he  writes,  from  the  Gentile  people 
among  whom  they  lived  ;  as  he  had  at  the  beginning  of  the 
epistle  called  Iheiii  elect,  or  choice  ones,'  and  strangers  ;  and 
tliey  likewise  went  by  the  naiue  of  Christians,  as  we  perceive 
from  chap.  iv.  16. 

"  Sl  Peter's  two  epistles,  then,  were  sent  to  all  Christians  in 
general,  living  in  those  countries  ;  the  greatest  part  of  whom 
had  been  converted  from  Genlilism  or  heathenism. 

"  Our  next  inquiry  is,  concerning  wliere  these  epistles  were 
written. 

"At  the  end  of  the  first  epistle,  St.  Peter  says,  'The  church 
that  is  at  Babylon,  elected  together  with  you,  saluleth  you  ;' 
which  text,  understood  literally,  has  been  thought  by  some  to 
denote,  1.  Babylon,  in  Assyria;  or,  2.  Babylon  in  Egypt.  3.  By 
othei's  it  is  interpreted  figuratively,  and  is  supposed  to  denote 
Jerusalem  ;  or,  4.  Rome.  So  tliat  there  are  four  opinions  con- 
cerning the  place  where  this  epistle  was  written. 

"If  St.  Peier  had  read  Sl.  Paul's  Epistle  lo  the  Romans  be- 
fore he  wrote  his  first  epistle,  it  was  written  after  Sl.  Paul's 
journey  from  Corinth  lo  Jerusalem,  described  in  Acts  xx.  xxi. 
for  the  Epistle  lo  the  Romans  was  written  from  Corinth. 
How  much  later  than  the  time  of  this  journey  the  First  Epistle 
of  Peter  was  written,  it  is  very  difficult,  for  want  of  sufficient 
data,  to  determine.  The  epistle  itself  has  hardly  any  marks 
which  can  guide  us  in  deciding  the  year  of  its  composition; 
and  we  know  nothing  of  the  history  of  St.  Peter  from  the  time 
of  the  apostolic  council  at  Jerusalem,  Acts  xv.  which  is  the 
last  place  where  Sl.  Luke  mentions  him,  till  his  arrival,  many 
years  afterward,  at  Rome,  where,  according  to  the  accounts 
of  ecclesiastical  writers,  he  suffered  martyrdom.  However,  a 
comparison  of  the  first  with  the  .Second  Epistle  of  St.  Peter, 
will  enable  us  lo  form  at  least  an  opinion  on  this  subject.  St. 
Peter  says,  in  his  second  epistle,  ciiap.  iii.  1.  "Vavrriv  riirj  aya- 
Knrot,  icvrepav  vpw  ypa<j>w  tnt^'uXriv,  whence  we  may  conclude, 
that  his  first  epistle  was  written  lo  the  same  persons  as  the 
second.  But  if  the  second  epistle  was  written  fifteen  or  twenty 
years  after  the  first,  they  who  received  the  one,  were  not  the 
same  pei-sons  as  they  wiio  received  the  other  :  and  we  might 
rather  expect,  that  iii  this  case,  St.  Peter  would  have  called  his 
fiist  epistle,  an  epistle  which  he  had  written  lo  their  fathers. 
It  appeai-s,  then,  that  the  interval  between  the  dales  of  the  two 
epistles  could  not  have  been  very  long ;  and  as  the  second  epis- 
tle was  written  shortly  before  Sl.  Peter's  death,  we  may  infer, 
that  the  ftnst  epistle,  was  written  either  not  long  before,  or  not 
long  after  the  year  60.  On  the  other  hand,  Lardner  assigns 
lliis  cplsile  too  late  a  dale  ;  for  he  is  of  opinion,  that  it  was 


Preface. 


PETER. 


Preface, 


■.written  between  63  and  65.  Ttiis  reason  for  supposing  that  it 
was  not  written  till  after  63,  is,  that  an  earlior  date  cannot  be 
assigned  for  St.  Peter's  arrival  at  Rome  :  and  as  he  takes  the 
word  Babylon,  whence  St.  Peter  dates  his  epistle,  not  in  its 
proper,  but  in  a  mystical  sense,  as  denoting  Rome,  he  con- 
cludes that  tlie  epistle  was  not  written  before  the  time  above 
mentioned.  But  if  we  take  Baljylon  in  its  proper  sense,  tiie 
argument  not  only  proves  not  what  I.ardner  .intended,  but  the 
very  reverse;  for  if  St.  Peter's  arrival  in  Rome  is  to  be  dated 
about  the  year  6'i,  an  epistle  written  by  St.  Peter,  in  Babylon, 
must  have  a  date  prior  to  that  year. 

"  St.  Peter,  in  tlie  close  of  his  epistle,  sends  a  salutation  from 
the  church  in  Babylon,  which,  consequently,  is  the  place  where 
ho  wrote  his  epistle.  But  commentators  do  not  agree  in  regard 
to  the  meaning  of  the  word  Babylon,  some  talting  it  in  its  lite- 
ral and  proper  sense,  others  giving  it  a  figurative  and  mystical 
mterpretation.  Among  the  advocates  for  the  latter  sense  have 
been  men  of  such  learning  and  abilities,  that  I  was  misled  by 
their  autliority  in  the  younger  part  of  ray  life  to  subscribe  to 
it:  but,  at  present,  as  I  have  more  impartially  examined  the 
question,  it  appears  to  me  very  extraordinary,  that,  when  an 
apostle  dates  his  epistle  from  Babylon,  it  should  ever  occur  to 
any  commentator  to  ascribe  to  this  word  a  mystical  meaning, 
instead  of  taking  it  in  its  literal  and  proper  sense.  For,  in  the 
first  century,  the  ancient  Babylon,  on  the  Eiiplirates.  was  still 
in  existence;  and  there  was  likewise  a  city  on  the  Tigris,  Se- 
leucia,  not  far  distant  from  the  ancient  Babylon,  to  which  tlie 
name  of  modern  Babylon  was  given:  but  through  some  mis- 
take it  has  been  supposed  that  the  ancient  Bafjylon,  in  the 
time  of  St.  Peter,  was  no  longer  in  being;  and,  in  order  to 
furnish  a  pretence  for  a  mystical  interpretation,  it  has  been 
denied  that  Seleuoia  was  ever  so  called, 

"  It  is  true,  that  the  ancient  Babylon,  in  comparison  of  its 
original  splendour,  might  be  called  in  the  first  century,  a  deso- 
lated city;  yet  it  was  not  wholly  a  heap  of  ruins,  nor  wliolly 
destitute  of  inhabitants.  Tins  appears  from  the  account  which 
Strabo,  who  lived  in  the  time  of  Tiberius,  has  given  of  it : 
for  he  says,  that  Alexander,  (who  died  at  Babylon,  and  who 
intended,  if  he  had  lived,  to  have  made  it  the  place  of  his  resi- 
dence,) proposed  to  rebuild  there  a  pyramid,  which  was  a 
stadium  in  length,  in  breadth,  and  in  height;  but  that  his 
successors  did  not  put  the  design  into  execution :  that  the 
Persians  destroyed  a  part  of  Babylon,  and  that  the  Macedo- 
nians neglected  it;  but  that  Babylon  had  suffered  the  most 
from  the  building  of  Seleucia,  by  Seleucus  Nicator,  at  the  dis- 
tance of  three  hundred  stadia  from  it,  because  Seleucia  then 
became  the  capital  of  the  country,  and  Babylon  was  drained 
of  its  inhabitants.  Slrabo  then  add.s,  at  present  Seleucia  is 
greater  than  Babylon,  which  last  cily  has  been  desolated,  so 
that  one  may  say  of  it  what  the  comic  poet  said  of  Megalopo- 
lis, in  Arcadia:— 'A  great  cily  has  become  a  great  desert.' 
If  this  be  not  sufficient  proof  that  Babylon  was  still  in  exist- 
ence in  the  first  century,  tlie  reader  may  consult  Cellarii 
Geographia,  Tom.  11.  page  747.  and  Assemani  Bibliotlieca 
Orientalis,  Tom.  III.  Par.  ii,  page  7. 

"It  will  be  objected,  perhaps,  that  if  Babylon  still  existed 
in  the  time  of  St.  Peter,  it  was  yet  in  such  a  state  of  decav, 
that  an  apostle  would  hardly  have  gone  to  preach  the  Gospel 
there.  But  I  can  see  no  reason  why  he  should  not ;  especially 
as  Babylon  was  at  that  time  .so  far  from  being  literally  desti- 
tute of  inhabitants,  that  Strabo  draws  a  parallel  between  this 
city  and  Seleucia,  saying,  at  present  Babylon  is  not  so  great 
as  Seleucia,  which  was  then  the  capital  of  the  Parthian  em- 
pire, and,  according  to  Pliny,  contained  six  hundred  thousand 
inhabitants.  To  conclude,  therefore,  that  Babylon,  whence 
St.  Peter  dates  his  epistle,  could  not  have  been  'he  ancient 
Babylon,  because  this  city  was  then  in  a  state  of  decay;  and 
thence  to  argue  that  St.  Peter  used  the  word  mystically  to  de- 
note Rome,  is  nearly  the  same  as  if  on  the  receipt  of  a'letter 
dated  from  Ghent,  or  Antwerp,  in  which  mention  was  made 
of  a  Christian  community  there,  I  concluded  that  because 
these  cities  are  no  larger  tiian  what  they  were  in  the  sixteenth 
century,  the  writer  of  the  epistle  meant  a  spiritual  Ghent  or 
Antwerp,  and  that  the  epistle  was  really  written  from  Am- 
sterdam. 

"It  is  therefore,  at  least  possible,  that  St.  Peter  wrote  his 
first  epistle  in  the  ancient  Babylon,  on  the  Euphrates,  But 
before  we  conclude  that  he  really  did  write  there,  we  must 
first  examine  wliether  he  did  not  mean  Seleuciaon  the  Tigris, 
which  was  sometimes  called  the  modern  Babylon.  According 
to  Strabo,  Seleucia  was  only  thne  liundred  stadia  distant 
from  the  ancient  Babylon;  and  it  was  separated  by  the  Tigris 
from  Ctesiphon,  the  winter  residence  of  the  Parthian  kings. 
At  present  it  is  not  called  Bagdad,  as  some  have  supposed, 
which  is  a  very  different  city  ;  but  in  conjunction  with  Ctesi- 
phon, is  named  by  Syrian  and  Arabic  writers  Medinotho, 
Medain,  Madain,  under  which  name  it  appears  in  D'Anville's 
maps  in  the  latitude  of  33''  7A', 

"Since  then  the  name  of  jQnbylon  was  given  actually  to  Se- 
leucia, it  is  not  imp.issible  that  "St,  Peter  thus  understood  the 
word  Babylon,  and  that  his  first  epistle,  therefore,  was  written 
at  Seleuoia,  on  the  Tigris,  But  I  have  shown,  in  the  prece- 
ding part  of  tliis  section,  that  there  is  likewise  a  possibility  of 
its  having  been  written  in  Babylon,  properly  so  called  ;  or  in 
the  .1»cient  Babylon,  on  the  Euphrates.  The  ciuestlon,  there, 
fore,  is,  which  of  these  two  senses  shall  we  ascribe  to  the 
word  Babylon  ?  For  one  of  these  two  we  must  ascribe  to  it, 
430 


unless  we  give  it,  without  any  reason,  a  mystical  interpreta. 
tion.  In  the  two  last  editions  of  this  Introduction,  I  preferred 
the  former  sense;  but,  after  a  more  mature  consideration,  I 
think  it  much  more  probable  at  present,  that  St,  Petei-  jneanl 
the  ancient  Babylon,  It  is  true,  that  Lucan,  Sidonius  Appol- 
linaris,  and  Ptephanus  Byzantinus,  gave  the  name  of  Babylon 
to  Seleucia:  but  tlie  two  last  of  these  writers  lived  so  late  aa 
the  fifth  century;  and,  therefore,  their  authority  is,  perhap.s, 
not  sufficient  to  prove  that  Seleucia  was  called  Babylon,  in 
the  first  century,  Lucan,  indeed,  was  a  contemporary  with 
Sf,  Peter;  but  then  he  uses  this  word  in  an  epic  poem,  in 
which  a  writer  is  not  bound  by  the  same  rules  as  in  prose  : 
and  it  is  not  improbable  that  he  selected  the  word  Babylon, 
because,  partly,  its  celebrity  added  pomp  to  his  diction ;  and, 
partly,  because  neither  Ctesiphon  nor  Seleucia  woald  have 
suited  the  verse.  The  writer  of  an  epistle,  on  the  contrary, 
can  allow  himself  no  such  latitude ;  and  perspicuity  requires, 
that  in  the  date  of  his  epistle  he  should  use  no  other  name  for 
the  town  where  he  writes  than  that  wliich  properly  belong-j 
to  it.  If,  therefore,  St,  Peter  had  really  written  at  Seleucia, 
he  would  have  hardly  called  this  city  by  the  name  of  Babylon, 
though  tliis  name  was  sometimes  applied  to  it:  consequently, 
it  is  most  probable,  that  St,  Peter  wrote  his  first  epistle  in  an- 
cient Babylon,  on  the  Euphrates, 

"  Bi'fore  I  conclude  this  section,  I  must  take  notice  of  a  pas- 
sage in  Josephus,  which  not  only  confutes  all  notions  of  » 
spiritual  or  mystical  Babylon,  but  throws  a  great  light  on  our 
present  inquiry:  and  tnis  passage  is  of  so  much  the  more  im- 
portance, because  Josephus  was  a  historian,  who  lived  in  tlm 
same  age  with  St,  Peter;  and  the  passage  itself  relates  to  an 
event  which  took  place  thirty-six  years  before  the  Christian 
[era,  namely,  the  delivery  of  liyrcanus,  the  Jewish  high-pries!, 
from  imprisonment,  by  order  of  Pliraates,  king  of  Parlhia, 
with  permission  to  reside  in  Babylon,  where  there  was  a  con- 
siderable number  of  Jews,  This  is  recorded  by  Josephu.s, 
Antiquit,  XV,  c,  2.  in  the  following  words:— Aiu  mro  isaiio'v 
jJCD  a<hr)K!.v  cv  Tinl3v\(j}i'i  Se  KaraycaOai  irnpctx^",  £i'Oa  km  ttA/j^js 
nv  laa.iiojv.  Josephus  then  adds,  that  both  the  Jews  in  Baby- 
lon, and  all  who  dwelt  in  that  country,  as  far  as  the  Euphrate.s, 
respected  Hyrcanus,  as  high-priest  and  king.  Now  the  word 
Babylon,  in  this  passage  of  Joseplius,  evidently  me.ans  a  cily 
in  the  east;  and  it  cannot  possibly  be  interpreted  in  a  mysti- 
cal inanner,  either  of  Jei-usalem  or  Rome.  The  only  question 
is,  whether  he  meant  the  ancient  Babylon,  on  the  Euphratf  s ; 
or  Seleucia,  on  the  Tigris.  The  former  is  the  most  ohvioim 
interpietation;  and  is  warranted  by  the  circumstance,  that 
in  other  places,  where  Josephus  speaks  of  Seleucia  on  the 
Tigris,  he  calls  it  by  its  proper  name,  Seleucia. 

"The  first  argument  in  favour  of  a  mystical,  and  against  a 
literal  interpretation,  of  the  word  Babyloii,  is,  that  in  the  whnlu 
country  of  Babylonia  there  were  no  Jews  in  the  time  of  St. 
Peter;  and  thence  it  is  inferred,  that  he  could  not  have  gone 
to  preach  the  Gospel  there.  Now,  in  this  argument,  both  the 
premises  and  hiference  are  false.  Tlie  inference  is  false;  be- 
cause, even  if  there  had  been  no  Jews  in  the  whole  counlry 
of  Babylonia,  St.  Peter  might  have  gone  to  preach  the  Gospel 
there  ;  for  he  preached  to  the  uncircumcised  at  Caiso'ea;  and 
he  himself  declared  that  it  was  ordained  by  God  that  the  Gen- 
tiles, by  his  mouth,  should  hear  the  word  of  the  Gospel,  and 
believe.  The  premises  tliemselvcs  are  also  totally  unfounded  ; 
for,  if  we  except  Palestine,  there  was  no  country  in  the  world 
where  the  Jews  were  so  numerous,  and  so  powerful,  as  in  thti 
province  of  Babylonia,  in  which  they  had  their  two  celebra 
ted  seats  of  learning,  Nehardea  and  Susa. 

"  Th.e  second  argument  in  favour  of  a  mystical  interpreta- 
tion of  the  word  Babylon  is,  that  a!ma~tall  the  ancient  fathers 
have  explained  it  in  this  inanner,  and  have  asserted  that  St. 
Peter  used  it  to  denote  Rome.  But  we  must  recollect  that  an 
assertion  of  this  kind  is  not  testiminy  to  a  fact,  but  a  mere 
matter  of  opinion,  in  which  the  ancients  were  as  liable  to 
mistake  as  we  arc.  Nor  is  it  true  that  all  the  ancient  ecclesi- 
astical writers  have  ascribed  to  the  word  Babylon  a  mystical 
meaning;  for  though  the  Gi-cck  and  Latin  fathers  commonly 
understood  Rome,  yet  the  Syriac  and  Arabic  writers  under- 
stood it  literally,  as  denoting  a  town  in  the  East:  and  if  we 
are  to  be  guided  by  opinion,  an  Oriental  writer  is  surely  as 
good  authority,  on  the  present  question,  as  an  European. 

"  The  third  argument  on  which  Lardner  particularly  insists 
is,  that,  in  the  accounts  which  we  have  on  record,  relative  to 
St.  Peter's  history,  no  mention  is  made  of  a  journey  to  Baby- 
lon. Now  this  argument  would  prove  nothing,  even  if  o^ir 
knowledge  of  St.  Poter's  life  and  transactions  were  more  per- 
fect than  it  really  is.  Let  us  suppose  an  instance  of  some 
eminent  man  in  modern  times,  in  the  history  of  wliose  life  no 
mention  is  made,  that,  during  his  travels,  he  paid  a  visit  to 
Vienna  ;  but  that  among  hisleUers  to  his  friends,  one  of  them, 
notwithstanding  the  silence  of  his  biographer,  is  dated  from 
Vienna.  In  this  c'hse,  unless  we  had  reason  to  suppose  that 
the  whole  epistle  was  a  forgery,  or  that  tlie  author  had  used 
a  false  date,  we  should  immediately  conclude,  on  the  bare 
authority  of  this  single  epislle,  that  he  had  actually  been  at 
Vienna  ;  and  we  should  hardly  think  of  a  mystical  or  spiritual 
Vienna.  Lardner  himself  has  argued  in  this  very  manner, 
with  respect  to  Paul,  though  his  history  is  infinitely  better 
known  than  that  of  St.  Peter;  and  has  inferred  from  the 
single  ])assage.  Til.  i.  5.  '  For  this  cause  left  I  thee  in  Oete,* 
that  St.  Paul  made  a  voyage  into  Crele,  in  the  year  56,  thoiigi> 


77j€  nalure  of 


CHAPTER  I. 


their  election. 


this  Toyage  is  mentioned  neither  by  St.  Luke,  nor  by  any 
otlier  historian.  No  reason,  therefore,  can  be  assigned  why 
wft  should  refuse  to  argue  in  the  same  m-inner,  with  respect 
to  J?t.  Peter.  In  fact,  Gardner's  argument  could  no  where 
liave  been  more  unfortunately  applied  than  in  the  present 
Instance. 

"  From  the  time  of  the  apostolic  council  at  Jerusalem,  in 
the  year  49,  at  which  St.  Peter  was  present,  till  the  time  of 
his  arrival  in  Rome,  which  Lardncr  acknowledees  was  not 
before  63,  there  is  an  interval  of  fourteen  years,  during  which 
we  have  no  history  of  him  whatsoever.  How  then  can  we 
form  a  judgment  of  his  transactions  during  tliat  period,  e.xcept 
from  his  own  writings  ?  and  how  can  the  silence  of  history, 
in  respect  to  his  journey  to  Babylon,  afford  an  argument  that 
he  was  never  there,  in  contradiction  to  his  own  epistle ;  when 
the  fact  is,  we  have  no  history  at  all  of  St.  Peter  during  this 
period  1  We  cannot,  therefore,  talk  of  its  silence  in  respect 
to  any  one  particular  transaction,  since  every  transaction  of 
St.  Peter,  throughout  the  whole  of  this  interval,  is  unrecorded. 
Lardner  indeed  conjectures,  as  the  epistle  is  addressed  to  the 
inhabitants  of  Pontus,  Galatia,  &c.  that  St.  Peter  spent  a  part 
of  his  time  in  these  countries,  though  he  denies  that  St.  Peter 
ever  was  in  Babylon,  whence  the  epistle  is  dated.  Now  this 
mode  of  arguing  is  nearly  the  same,  as  if  I  concluded  from  a 
letter  dated  from  Vienna,  and  addressed  to  a  person  ia  Venice, 
that  the  writer  of  that  letter  had  been  in  Venice,  but  not  that 
he  ever  was  at  Vienna.  Lardner  supposes  also,  that  St.  Peter 
ppent  a  part  of  this  time  in  Jerusal'-m.  Now  it  is  impossible 
for  us  to  determine  what  stay  St.  Peter  made  in  Jerusalem, 
after  the  holding  of  the  apostolic  council;  or  whether  he  re- 
mained there  at  all;  but  tliis  I  think  is  certain,  that  he  was  not 
at  Jerusalem  when  St.  Paul  returned  thither  for  the  last  time; 
since  St.  l.ulic  makes  particular  mention  of  St.  James,  and 
describes  him  as  the  head  of  the  Christian  community  at 
Jerusalem,  but  says  nothing  of  St.  Peter,  whom  ho  would 
hardly  have  passed  over  in  perfect  silence,  if  he  had  been 
there.  Now  St.  Paul's  last  visit  to  Jerusalem  happened  k\  the 
year  fiO  ;  and  since  I  have  shown  that  tlie  First  Epistle  of  St. 
Peter  was  written  about  this  time,  it  is  not  at  all  improbable 
that  St.  Peter,  who  was  absent  from  Jerusalein,  was  then  en- 
gaged in  preaching  the  Gospel  to  the  Babylonians. 

"  The  last  argument  in  favour  of  the  opinion  that  tlie  Baby- 
I'l'i  where  Peter  wrote  was  not  Babylon  properly  so  called,  is 
d'^rived  from  chap.  ii.  13.  where  St.  Peter  commands  obedi- 


ence to  the  king;  and  from  chap.  ii.  17.  where  he  says,  'Ho- 
nour the  king.'  Hence  Lardner  concludes,  that  St.  Peter  must 
have  written  in  a  place  which  was  subject  to  the  same  king 
or  einpi-ror  as  tiie  pe(i))le  to  whom  he  sent  the  epistle.  But 
these  were  subject  to  the  Roman  emperor;  whereas  Babylon 
with  its  whole  territory,  was  then  subject,  not  to  the  Itomans 
but  the  Parthians  ;  and  therefore,  according  to  Lardner,  could 
not  have  been  the  place  where  St.  Peter  wrote.  Now  this  a' 
gument  rests  on  a  supposition  which  is  contradicted  by  tne 
conmion  usage  of  every  language;  the  expression,  '  the  king,' 
in  a  letter  from  a  person  in  one  country  to  a  person  in  another 
country,  may,  according  to  circumstances,  denote  the  kiny 
to  which  the  reader  is  subject,  as  well  as  the  king  to  which 
the  writer  is  subject. 

"  It  appears,  then,  that  the  arguments  which  nave  been  al- 
leged to  show  that  St.  Peter  did  not  write  his  first  epistle  in 
the  country  of  Babylonia,  are  devoid  of  foundation;  and, 
consequently,  the  notion  of  a  mystical  Babylon,  as  denoting 
either  Jerusalem  or  Rome,  loses  its  whole  support.  For  in 
itself  the  notion  is  highly  improbable;  and,  therefore,  the  bare 
possibility  that  St.  Peter  took  a  journey  to  Babylon,  properly 
so  called,  renders  it  inadmissible.  The  plain  language  of  epis- 
tolalory  writing  does  not  admit  of  the  figures  of  poetry  :  and 
though  it  would  be  very  allowable  in  a  poem,  wrillen  in  ho- 
nour of  Gottingen,  to  style  it  another  Athens  ;  yet,  if  a  profes- 
sor of  this  university  should,  in  a  letter  written  from  Gottin- 
gen, date  it  Athens,  it  would  be  a  greater  piece  of  pedantry 
than  ever  was  laid  to  the  charge  of  the  learned.  In  like  man- 
ner, though  a  figurative  use  of  the  word  Babylon  is  not  un- 
suitable to  the  animated  and  poetical  languageof  the  Apoca- 
lypse ;  yet  St.  Peter,  in  a  plain  and  unadorned  epistle,  would 
hardly  have  called  the  place  where  he  wrote,  by  any  other  ap- 
pellation than  that  which  literally  and  properly  belonged  to  it." 

Tliat  many  persons,  both  of  learning  and  eminence,  Imvo 
been  of  a  diU'erent  opinion  from  professor  Michaelis,  the  in- 
telligent reader  is  well  aware  :  but  Dr.  Lardner,  of  all  others, 
has  written  most  argumentativcly  in  vindication  of  the  Mys- 
tical Babylon,  i.  e.  Rome,  as  being  the  place  from  which  tha 
apo.stle  wrote  this  epistle.  His  v.-eightiest  arguments,  how- 
ever, are  here  answered  by  Michaelis  ;  and  to  me  it  appeals 
that  there  is  a  great  balance  in  favour  of  the  opinion  that  Tia- 
bylon,  on  the  Euphrates,  is  the  place  intended.  The  decision 
of  this  question,  although  not  an  article  of  faith,  is,  neverthe- 
less, of  some  importance. 


THE  FIRST  GENERAL  EPISTLE  OF  PETER. 


or  Chronological  Eras,  see  at  the  end  of  the  Acts. 


CHAPTER  I. 
O'th"  persons  to  whom  thin  Kpisllr.  ir«s  directed,  and  their  spiritual  state,  I.  2.  /le  describes  their  privileges,  and  thanka 
Gcdfnr  the  grace  hy  which  they  were  preserved  faithful  in  trials  and  difficulties,  3 — 5.  77ie  spiritual  benefit  they  tcere 
to  rtceire  out  of  their  afflictions,  6,  7.  Their  love  to  Christ,  S.  And  the  saivalinn  they  received  through  believing,  9.  Thin 
saltation  was  predicted  by  the  prophets,  tcho  only  saw  it  afar  ojf,  and  had  only  aforetaite  of  it,  10 — 12.  They  should  take 
encouragement,  and  be  obedient  and  holy,  13—16.  They  should  pray,  and  deeply  consider  the  price  at  tHtich  Ihnt/  were 
purchased,  tliat  their  faith  and  hope  might  be  in  God,  17 — 21.  As  their  souls  had  been  purified,  by  obeying  the  truth 
through  the  Spirit ;  they  should  love  each  other  with  a  pure  and  fervent  love,  22,  23.  The  frailty  of  man,  and  the  un- 
chingeableness  of  God,  24,  25.     [A.  M.  cir.  4064.    A.  U.  cir.  60.     An.  Olymp.  cir.  CCIX.  4.     A."  U.  C.  cir.  813.] 

PKTER,  an  apostle  of  Jesus  Christ,  to  the  strangers  "  scat- 
tered throughout  Pontus,  Galatia,  Cappadocia,  Asia,  and 
Bithynia, 
2  ''Elect  "  according  to  the  foreknowledge  of  God  the  Father, 

•  John  7.35     Acts  a.5,'.>  10.  James  I  I  -b  Eph.  1.4.  Ch.2.9.-c  Rom.S.L"J.&.  11.2.— 
d2Tlie53.9.13. 


NOTES.— Verse  1.  Peter,  an  apostle]  Simon  Peter,  called 
also  Kephas:  he  was  a  fislierman,  son  of  Jonah,  hmther  of 
Andtew,  and  born  at  Bethsaida  ;  and  one  of  the  first  disciples 
of  our  Lord. — See  the  Preface. 

The  strangers  scattered  throl^ghout^  Jeics  first,  who  had 
believed  the  Gospel,  in  the  different  countries  here  specified  ; 
and  converted  Gentiles  also.  Though  the  word  strangers 
may  refer  to  all  truly  religious  people,  see  Gen.  xlvii.  9.  Psa. 
xxxix.  12.  in  the  Scptuagint,  and  Heb.  xi.  13.  yet  the  inscrip- 
tion may  have  a  special  rel^erence  to  those  who  were  driven 
by  persecution  to  seek  refuge  in  those  heathen  provinces,  to 
which  the  influence  of  their  persecuting  brethren  did  not  ex- 
tend. 

Pontus]  An  ancient  kingdom  of  Asia  Elinor,  originally  a 
part  of  Cappadocia,  bounded  on  the  east  by  Colchis;  on  the 
west,  by  the  river  ffalys ;  on  the  north,  by  the  Euxine  Sea  ; 
and  on  tlie  south,  by  Armenia  Minor.  This  country  probably 
derived  its  name  from  tlie  Pontus  Euxinus,  on  which  it  was 
partly  situated.  In  the  time  of  the  Roman  emperors,  it  was 
divided  into  three  parts:— 1.  Pontus  Cappadocicus.  2.  Pon- 
tus Galaticus  ;  and,  3.  Pontus  Polemoniacus.  Theirs/ ex- 
tended from  the  Pontus  Polemoniacus  to  Colchis,  having  Ar- 
menia Minor  and  the  upper  stream  of  the  Euphrates  for  its 
southern  boundary.  The  second  extended  from  the  river  /7a- 
tys  to  the  river  Tfiermodoon.  The  third  extended  from  the 
river  Thermodoon  to  the  borders  of  the  Pontus  Cappulocicus. 

Six  kings,  of  the  name  of  Mithridata,  reigned  in  this  king- 
dom j  some  of  which  are  famous  in  historv     The  last  king  of 


"1  through  sanctification  of  the  Spirit,  unto  obedience  and 
'  sprinkling  of  the  blood  of  Jesus  Christ ;  f  Grace  unto  you, 
and  peace,  be  multiplied. 
3  s  Blessed  be  the  (Jod  and  Father  of  our  Lord  Jesus  Christ, 

ellcli.c\v5l0.3?.lil:.ai.— f  r.omana  1.7.    2Pet.l.3    Jude  i-j  2  Corimhiins  1.9. 
F.ph  1  ;f. 


this  country  was  David  Coninenus,  who  was  taken  prisoner, 
with  all  his  fatriily,  by  Mohammed  11.  in  the  year  1462,  and 
carried  to  Constantinople:  since  which  time,  this  counti-y, 
(then  called  the  empire  of  Trebizond,  from  Trapisnnd,  a  city 
founded  by  the  Grecians,  on  the  uttermost  confines  of  Pon- 
tus,) has  continued  under  the  degrading  power  of  the  Turks. 

Galatia]  The  ancient  name  of  a  province  of  Asia  Minor, 
now  called  Amasia.  It  was  called  also  Gallogrcecia,  and  Gal- 
lia Parva.  It  was  hounded  on  the  east  by  Cappadocia ;  on 
the  south,  hy  Pamphylia;  on  the  nortli,  by  the  Euxine  Sea! 
and  on  the  west,  by  2?i7/<i/re/a.— See  the  Preface  of  the  Epis- 
tle to  the  Galalians. 

Cappadocia]  An  ancient  kingdom  of  Asia,  coniprehendin({ 
all  the  country  lying  between  Mount  Taurus  and  the  Euxine 
Sea. 

Asia]  This  word  is  taken  in  different  senses  :— (1.)  It  signi- 
fies one  of  the  three  general  divisions  of  our  continent ;  and 
one  of  Ihpfour  of  the  whole  earth.  It  is  separated  from  Eu- 
rope by  the  Mediterranean  Sea,  the  Archiiiclago,  the  Black 
Sea,  the  Palus  Mmolis,  the  rivets  Don  and  Diriiui ;  and  from 
Africa,  by  the  Arabic  Gulf,  or  Red  Sea :  it  is  every  where  else 
surrounded  by  water.  It  is  situated  between  2'=  and  77°  lati- 
tude N.  and  between  longitude  26^  E.  and  1 70°  W.  and  is  about 
7583  miles  in  length,  and  5200  miles  in  bro-ndth. 

(2.)  Asia  Minor,  that  part  of  Turkey  in  Asia,  now  called  Na- 
talia ;  which  comprehends  a  great  number  of  provinces, 
situated  between  the  Euxine,  Mediterranean,  and  .\rchips- 
Jago. 

-331 


ITic  nature  nf  the  inhcrUance 


I.  PETER. 


to  which  they  are  entitled. 


which  •>  according  to  his  ■  abundant  mercy  k  hath  begotten  us 
again  vinto  a  lively  hope  '  by  the  resurrection  of  Jesus  Christ 
from  the  dead, 

4  To  an  inheritance  incorruptible,  and  undeflled,  "and  that 
fadeth  not  away,  °  reserved  in  heaven  "  for  you, 

h  Tit  3.5.-i  Or.  much.— k  Jolin3,3,  5.  James  1. 18— I  1  Cor. 16,80.    ITIie33.4.14. 
Ch.n  21.— m  Ch  5.4.-nCol.l.5.  2  Tim. 4.8 —o  Or,  for  us. 


(3.)  For  that  province  of  Asia  Minor,  of  which  Ephesus  was 
the  capital.  It  appears,  says  C'almet,  that  it  is  in  this  latter 
sense  that  it  is  used  here  by  St.  Peter,  because  Ponlus,  Go/a- 
tin,  and  Bilhynia,  are  comprised  in  the  provinces  of  Asia  Mi- 
nor.— See  Calmet. 

Bithynia]  An  ancient  kingdom  of  Asia,  formerly  called 
niysia,  Mydonia,  Bebrycia,  and  Bithonia.  It  was  bounded 
on  the  west  by  the  Bosphorus  'I'hracicus,  and  part  of  the  Pro- 
pontis;  on  the  soutli,  by  the  river  Rhyndacus  and  Mount 
Olympus;  on  the  north,  by  the  Euxine  Sea;  and  on  the 
t>ast,  by  the  river  Parlhenlus.  This  fjlace  is,  in  some  sort, 
rendered  infamous,  by  tlie  conduct  of  Prusias,  one  of  its 
kings,  who  delivered  up  Hannibal  into  the  liands  of  the  Ro- 
mans, who  had  fled  to  him  for  protection.  Nicomedes  IV.  be- 
queathed it  to  the  Romans  ;  and  it  is  now  in  the  hands  of  the 
Turks. 

2.  Elect  according  to  the  foreknowledge  of  God]  If  the 
apostle  had  directed  his  letter  to  persons  elected  to  eternal  life, 
no  one,  as  Drs.  Lardner  and  Macknight  properly  argue,  could 
liave  received  such  a  letter  ;  because  no  one  could  have  been 
Bure  of  his  election  in  this  way  till  he  had  arrived  in  heaven. 
But  the  persons  to  whom  the  apostle  wrote  were  all,  with  pro- 
priety, said  to  be  elect  according  to  the  forcknoivledge  of 
God;  because,  agreeably  to  the  original  purpose  of  Goil,  dis- 
covered in  the  prophetical  writings,  Jews  and  Gentiles,  indis- 
criminately, were  called  to  be  the  visible  church,  and  entitled 
to  all  the  privileges  of  the  people  of  God,  on  their  believing 
the  Gospel.  In  this  sense  tlie  word  elected  is  used  in  other 
places  of  Scripture ;  see  1  Thess.  i.  4.  and  the  note  there. 

The  Rev.  J.  Wesley  has  an  excellent  note  on  this  passage, 
which  I  shall  transcribe  for  the  benefit  of  tliose  of  my  readers 
who  may  not  have  his  works  at  hand  :— 

"Strictly  speaking,  there  is  no  foreknowledge,  no  more 
than  ofterknowledg'e,  witli  God  ;  but  all  things  are  known  to 
Him  as  present,  from  eternity  to  eternity.  Election,  in  the 
scriptural  sense,  is  God's  doing  any  thing  that  our  merit  or 
power  has  no  part  in.  The  true  predestination,  or  foreap- 
pointment  of  God,  is— 1.  He  that  believeth,  shall  be  saved 
from  the  guilt  and  power  of  sin.  2.  He  that  endureth  to  the 
end  shall  be  saved  eternally.  3.  They  who  receive  the  pre- 
cious gift  of  faith,  thereby  become  the  sons  of  God  ;  and  being 
eons,  they  shall  receive  the  Spirit  of  holiness,  to  walk  as 
Christ  also  walked.  Throughout  every  part  of  this  appoint- 
anent  of  (Jod,  promise  and  duty  go  hand  in  hand.  All  is  free 
gift;  and  yet,  such  is  tlie  g.ift,  that  it  depends,  in  the  final  is- 
sue, on  our  future  obedience  to  the  heavenly  caH.  But  other 
predestination  than  this,  either  to  life  or  death  eternal,  the 
Scripture  knows  not  of  :  moreover,  it  is— 1.  Cruel  respect  of 
persons  ;  an  unjust  regard  of  one,  and  an  unjust  disregard  of 
another:  it  is  mere  creature  partiality,  and  not  infi,7iile  jus- 
tice. 2.  It  is  not  plain  Scripture  doctrine,  (if  true,)  but  ra- 
ther inconsistent  with  the  express  written  word  that  speaks 
of  God's  universal  offers  of  grace  ;  His  invitations,  promises, 
threatenings,  being  all  general.  3.  We  are  bid  to  choose  life, 
and  reprehended  for  not  doing  it.  4.  It  is  inconsistent  with  a 
state  of  probation  in  those  that  must  be  saved,  or  mu.si  be 
lost.  5.  It  is  of  fatal  consequence;  all  men  being  ready,  on 
very  slight  grounds,  to  fancy  themselves  of  the  elect  number. 
But  the  doctrine  of  predestination  is  entirely  changed  from 
what  it  formerly  was  :  vow,  it  implies  neither  faith,  peace, 
nor  purity  :  it  is  something  that  will  do  without  them  all. 
Faith  is  no  longer,  according  to  the  modern  predestination 
scheme,  a  Divine  evidence  of  things  not  seen,  wrought  in  the 
soul  by  the  immediate  power  of  the  Holy  Ghost ;  not  an  evi- 
dence at  all,  but  a  mere  7io{ion :  neither  is  faith  made  any 
longer  a  means  of  holiness,  but  something  that  will  do  with- 
out it.  Christ  is  no  more  a  Saviour /rom  sin,  but  a  defence 
and  a  countenancer  of  it.  He  is  no  more  a  Fountain  of  spiri- 
tual life  in  the  soul  of  believers,  but  leaves  his  elect  inwardly 
dry,  and  outwardly  unfruitfU;  and  is  made  little  more  than 
a  refuge  from  the  image  o'f  the  heavenly  :  even  from  right- 
eousness, peace,  and  joy,  in  tlie  Holy  Ghost. 

"  Through  sanclification  of  the  Spirit:  through  the  renew- 
ing and  purifying  influences  of  His  Spirit  on  their  souls,  «n/o 
obedience  :  to  engage  and  enable  thcni  to  yield  tliemselves  up 
to  all  iioly  obedience,  the  foundation  of  all  wliich  is  the  sprink- 
ling of  the  blood  of  Jesus  Christ.  Tlie  atoning  blood  of  Jesus 
Christ,  whicli  was  typified  by  the  sprinkling  of  the  blood  of 
Kacrifices  under  the  law  ;  in  allusion  to  which  it  is  called  the 
otood  of  sprinkling." 

3.  Blessed  hK  the  God  and  Father]  EuAoj-j^ros  h  Qco?  Kai 
narno  ;  blessed  be  God  even  the  Father,  or  blessed  be  God, 
the  Father  of  our  Lord  Jesus  Christ.  The  Kai,  and,  is  omit- 
ted by  the  Syriac,  Erpen's  Arabic,  and  the  ^thiopic.  But  if 
we  translate  Kat,  even,  a  meaning  which  it  frequently  has  in 
Uie  New  Testament,  tlicn  we  have  a  very  good  sense  :  let  that 
i.od  havepraisc  who  is  the  Father  of  our  Lord  Jesus  Christ, 
and  who  deserves  the  praise  of  every  human  being,  for  his 
mtmite  mercy  to  the  world,  in  lis  redemption  by  Christ  Jrsus. 
Besotten  us  aguiii  vnlo  a  livel'i  hone]  I  tliink  tiic  apostle 
•132' 


5  P  Who  are  kept  by  the  power  of  God  through  faith  unio 
salvation,  ready  to  be  revealed  in  the  last  time  : 

6  9  Wherein  ye  greatly  rejoice,  though  now  '  for  a  season,  if 
need  be,  '  ye  are  in  heaviness  through  manifold  temptations  . 

7  That '  the  trial  of  your  faith,  being  much  more  precious 

p.IohnlCI.2S,a9.&17.ll, 13,15.  Juiio  l.-q  M«lt.5.l3.  Rom.  IS.  IS.  3  Cor. 6. 10.  Cli. 
4.13.-i-2Cur.4.17.  Ch  5.10,-3  .lames  1.3— t  Jamea  1.3,13.  Ch.4  13. 

has  reference  here  to  his  own  case,  and  that  of  his  fellow  apos- 
tles, at  the  time  that  Christ  was  taken  by  the  Jews,  and  put  to 
death.  Previously  to  this  time,  they  had  strong  confidence 
that  he  was  tlie  Messiah,  and  that  it  was  he  itho  should  redeem 
Israel;  but  when  they  found  that  He  actually  expired  upon 
the  cross,  and  was  buried,  they  appear  to  have  lost  all  hope  of 
the  great  things  which  Oifare  they  had  in  prospect.  This  is 
feelingly  expressed  by  file  two  disciples,  whom  our  Lord,  af- 
ter his  resurrection,  overtook  on  the  road,  going  to  Emniaus, 
see  Luke  x.xiv.  13—24.  And  the  hope  that,  with  them,  died 
leilh  their  Master,  and  seemed  to  be  buried  in  His  grave,  was 
restored  by  the  certainty  of  His  resurrection.  From  Christ's 
preacliing,  miracles,  &c.  they  had  a.  hope  of  eternal  life,  and 
all  other  blessings  promised  by  Him  :  by  His  dealhand  burial, 
this  hope  became  nearly,  if  not  altogether,  extinct  ;  but,  by 
His  resurrection,  tlie  hope  was  revived.  This  is  very  properly 
expressed  here  by  being  begotten  again  to  a  living  hope,  en 
eXmSa  ^co(rav ;  or,  as  some  MSS.  and  Versions  have  it,  tij 
e^TTiia  f,wni,  to  the  hope  of  life  ;  which  one  copy  of  the  Itala, 
witli  Augusti.n,  Gildas,  Vig'ilius  of  'J'apsuni,  and  Cassiodo- 
rus,  have  considered  as  meaning  eternal  /{/e,  agreeably  to  the 
context ;  and,  therefore,  they  read  ri'/cB  alernce. 

The  expressions,  however,  may  include  more  particulars 
than  what  are  above  specified :  as  none  can  inherit  eternal 
life,  except  tliose  who  are  children  in  the  \\ea.\-en\y  family  ; 
and  none  are  children  but  those  who  are  born  again  ;  then  St. 
Peter  may  be  considered  as  laying  liere  the  foundation  of  the 
hope  of  eternal  life  in  the  regeneration  of  tlie  soul ;  for  none 
can  legally  inherit  but  the  children  :  and  none  are  children  of 
God  till  they  are  spiritually  begotten  and  born  again. 

It  is  the  Gospel  alone  that  gives  the  well-grounded  hope  of 
eternal  life;  and  the  ground  on  which  this  hope  rests  is  th? 
re.iurrection  of  Christ  Himself  The  certainty  of  our  Lord's 
resurrection,  is  the  great  seal  of  the  Gospel.  Without  this, 
what  is  vision,  what  is  propliecy,  what  is  pi-omise,  what  are 
even  miracles,  to  that  unbelief  wliich  is  natural  to  man  on 
.such  a  subject  as  this  7  But  the  resurrection  of  the  human 
nature  of  Christ,  the  incontestable  proofs  of  this  resurrection, 
and  the  ascension  of  our  nature  to  heaven  in  his  Person,  are 
such  evidences  of  the  possibility  and  certainly  of  the  tiling,  as 
for  ever  to  preclude  all  doubt  from  the  heart  of  those  who  !i>e- 
lieve  in  Him. 

4.  To  an  inheritance]  Ca]]eA  an  inheritance,  because  it  be- 
longs to  the  children  of  God.  Eternal  life  cannot  be  a  gift  lo 
any  but  these  ;  for,  even  in  heaven,  the  lot  is  dealt  out  accord- 
ing to  law  ;  i[  children,  then  heirs;  if  7iot  children,  then  not 
heirs. 

Incorruptible]  XipOaprov  :  it  has  no  principles  of  dissolu- 
tion or  decay  in  it ;  and,  therefore,  must  be  totally  ditrercnt 
from  this  earth. 

Undeflled]  k^uavTov :  nothing  impure  can  enter  it;  it  not 
only  has  no  principles  or  seeds  of  di.ssohitiori  in  itself,  but  it 
can  never  admit  any  ;  therefore  its  deterioration  is  impos- 
sible. 

Fadeth  not  away.]  Knapavrov,  it  cannot  wither,  it  is  always 
in  bloom  ;  a  metaplior  taken  from  those  flowers  that  never 
lose  their  hue,  nor  their  fragrance.  From  the  Greek  aiiapainoi, 
we  have  our  flowers  called  amaranths,  because  they  preserve 
hue  and  odour  for  a  long  time. 

Reserved  in  heaven]  Such  a  place  as  that  described  above-, 
is  not  lo  be  expected  on  earth  :  it  is  that  which  was  typified 
by  the  earthly  Canaan  ;  and  in  reference  to  whicli,  the  patri- 
archs endured  all  trials  and  difBcuIties  in  this  life,  as  seeing 
Him  who  is  invisible. 

5.  TITio  are  kept]  <l'povpovix£i>oi,  who  are  defended  as  in  a 
fo7  tress,  or  castle.    There   is  a  remarkable  correspondence 

bet\veen  the  two  verbs  used  in  this  sentence  ;  the  verb  ritpto), 
signifies  to  keep,  walch,  guard  ;  and  rrjpricrts,  is  a  place  of  cus- 
tody, or  prison.  And  ippovpew,  from  ippovpns,  a  sentinel,  sig- 
nifies to  keep  as  under  a  military  guard.— i^ee  on  Galat.  iii. 
22,  23.  Tlie  true  disciples  of  Christ  are  under  the  continual 
watchful  care  of  God  ;  and  the  inheritance  is  guarded  for 
them.  In  some  countries,  military  posts  are  constantly  kept 
on  the  confines,  in  order  to  prevent  irruptions  from  a  neigh- 
bouring people  :  and  in  many  cases,  heirs,  while  in  their  wii- 
nority,  are  kept  in  fortified  places,  under  militai-y  guards. 

By  the  power  cf  God]  Ev  dvvafiet  Qiov,  by  the  mighty  and 
miracle  working  poioer  of  God  ;  for  nothing  less  is  necessary 
to  keep  and  preserve,  in  this  state  of  continual  trial,  a  soul 
from  the  contagion  that  is  in  the  world.  But  this  power  of  God 
is  interested  in  the  behalf  of  the  soul  by  faith ;  to  believe  is 
our  work,  the  exertion  of  the  Almighty  power  is  of  God.  ISo 
perserern;"- without  the  poiccr,  and  no  power  without/oi7A. 

Ready  to  be  revealed]  Or  rather,  prepared  to  be  revealed. 
The  inheritance  is  prepared  for  you  ;  but  its  glories  will  not 
be  revealed  till  the  last  time,  till  ye  have  done  with  life,  and 
passed  through  your  probation  ;  having  held  fast  faith  and  a 
good  conscience.  Some  by  salvation  understand  tlic  delive- 
rance of  tlie  Christians  from  the  sackage  of  Jerusalem,  the 
cud  of  the  Jewish  polily  being   called   the  last  time:  others 


Christ  revealed 


CHAPTER  I. 


to  the  prcj<!ii/B. 


tlian  of  gold  that  perisheth,  though  "  it  be  tried  with  Are, 
V  might  be  found  unlo  praise  and  honour  and  glory  at  the  ap- 
pearing of  Jesus  Christ : 

8  *■  Whom  having  nut  seen,  ye  love ;  '  in  whom,  though  now 
ye  see  hhn  not,  yet  believini;,  ye  rejoice  with  joy  unspeakable 
and  full  of  glory  : 

9  Receiving  J' the  end  of  your  faith,  even  the  salvation  of 
l/our  souls. 

10  '  Of  which  salvation  the  prophets  have  inquired  and 
eearched  diligently,  \rtio  prophesied  of  the  giace  that  should 
come  unto  you : 

u  Job  23  10.  Psalm  06. 10.  Proveclx  17.1.  Inaiiih  4H.  10.  S'^diariah  13.9.  1  Cor. 
3. 13.— V  Romiun  ;.?,  in.  1  Cor.  1  5.  2  Thes...!  7—12  — w  1  .'ot,n  4.9).— «  .'olin  SI) 
W  arorii.lliiaiu  5.7.  IW>.ew3  11 . 1, 27— y  RomBns  6  S  — ».  Ocnrsis  49.  ID  Daniel 
„,.    ,. :..,    "-'---'-•!  ..J.   wViihew  13.17.    LukelU.aj.  aPcler  l.W.an,;!.- 


suppose  it  to  refer  to  tlic  day  of  judgment,  and  ttie  glorifica- 
tion of  the  body  and  soul  in  heaven. 

6.  Wherein  i/e  grentli/  rejoicf]  Some  refer  wherein,  tv  m,  to 
the  salvation  nienlioned  above  ;  others,  to  the  lust  time,  xaip'-i 
tiTxareo,  in  ver.  5:  others  think  tiiat  it  applies  to  the  fte/Vig- 
kf-pl-  h'y  the  power  of  God  through  faith :  and  others,  that  it  le- 
lers  to  all  the  preceding  advantages  and  privileges.  It  was  in 
the  present  salvation  of  God  lliat  they  rejoiced  or  gloried  ; 
though  not  without  having  an  eye  to  tlie  great  recompense  of 
I'eivard. 

Though  now  for  a  season]  OXiyov  aprt,  a  little  tettile  yet ; 
<luring  your  pilgriiiiage  here  below  :  which  is  but  a  point 
when  compared  with  rternity. 

If  need  ie]Ki  ieov  z^t,  if  it  be  necessary  ;  if  yo\ir  situation 
and  circmnstaiices  be  such  that  you  are  exposed  to  trials  and 
persecutions,  wliich  you  cannot  avoid,  unless  God  were  to 
work  a  miracle  for  your  deliverance,  which  would  nni  be  for 
your  ultimate  good  ;  as  He  purposes  to  turn  all  your  trials  and 
ilifliciiltics  to  your  advantage. 

Sometimes  there  is  a  kind  of  neces.=!ity  tliat  the  followers  of 
Ood  should  be  afilicted  :  when  lli'-y  have  no  trials,  tliey  are 
«pt  to  get  careless  ;  and  when  tliey  have  secular  prosperity, 
they  are  likely  to  become  worldly-minded.  "  God,"  said  a 
good  man,  "can  neitlier  trust  me  with  health  nor  money; 
ilierefoie  I  am  both  poor  and  afilicted."  But  the  disciples  of 
t.'hrist  may  be  very  nappy  in  their  souls,  though  grievously 
.afflicted  in  their  bodies  aiid  in  their  estates.  Those  to  whom 
St.  Peter  wrote  rejoiced  greatly,  dan-ctdfor  joy,  (ayaWiacrOi,) 
while  they  were  griered,  (Xymidcyrcs,)  with  various  trials. 
Tlic  verb  Avjtcco  sigJiifies  to  grieve,  to  make  sorrowful :  per- 
haps heaviness  is  not  the  best  rendering  of  the  original  word, 
as  this  can  scarcely  ever  consist  with  rejoicing  ;  but  to  be 
sorrowful  on  account  of  sometliing  external  to  ourselves,  and 
yet  exulting  in  God  from  a  sense  of  His  gooilness  to  us,  are 
iijuite  compatible  ;  so  that  we  may  say  with  St.  Paul,  always 
sorrowing,  yet  still  rejoici)ig. 

7.  'J'hnt  the  trial  of  your  faith  being  much  more  precious 
than  of  gold]  As,  by  the  action  of  fire,  gold  is  separated  from 
all  alloy  and  heterogeneous  mixtures,  and  is  provi'd  to  bo  gold 
by  its  enduring  the  action  of  the  tire  without  losing  any  thing 
of  its  iial\ire,  weight,  colour,  or  any  other  property  ;  so  genuine 
Jailii  is  proved  by  adversities,  especially  suclras  the  jiriinitive 
<'liristians  were  obliged  to  pass  through.  For,  the  word  was 
llieu,  "  Renounce  Jesus,  and  live;"  "cleave  to  Mim,  and  die:" 
f(tr  every  Christian  was  in  continual  danger  of  losing  his  life. 
He  then  who  preferred  Christianity  to  his  life,  gave  full  proof, 
not  only  of  his  own  sincerity,  but  also  of  the  excellency  of  tlie 
prmciple  by  which  he  was  inlluenced  :  ns  his  religion  put  him 
in  possession  of  greater  blessinjrs,  and  more  solid  comforts, 
than  any  thin?  the  earth  could  afTord. 

'/'hough  it  be  tried  with  fire]  That  is,  though  gold  will 
hear  tlie  action  of  the  fire  for  any  given  time,  even  millions  of 
years,  were  they  possible,  without  losing  the  smallest  particle 
of  weight  or  value  ;  yet  even  gold,  in  process  of  time,  will 
wear  away  by  continual  use  :  and  the  earth,  and  all  its  works, 
will  be  burnt  up  by  that  supernatural  lire  whose  action  no- 
thing can  resist.  But  on  that  day  the  faith  of  Christ's  follow- 
ci's  will  be  found  brighter,  and  more  glorious.  'l"he  earth,  and 
universnl  nature,  shall  be  dissolved  :  but  he  who  doelh  the 
will  of  God  shall  abide  for  ever  ;  and  his  faith  shall  then  be 
found  to  the  praise  of  God's  grace,  the  honour  of  Christ,  and 
the  glory  or  glorification  of  his  own  soul  throughout  eternity. 
<!od  Himself  will  praise,  such  faith  ;  angels  and  men  will  hold 
It  in  honour  ;  and  Christ  will  crown  it  with  glory. — For  some 
remarks  on  the  nature  and  properties  of  gold,  see  at  the  end 
of  the  chapter. 

8.  Whom  having  not  seen,  ye  lore]  Those  to  whom  the  apos- 
tle wrote  had  never  seen  Christ  in  the  tlesh  ;  and  yet,  such  is 
the  realiziiig  nature  of  faith,  they  loved  Him  as  strongly 
as  any  of  His  disciples  couKI,  to  whom  He  was  personally 
known.  For  faith  in  the  Lord  Jesus  brings  Him  into  the 
heart ;  and  by  His  indwelling  all  His  virtues  are  proved,  and 
an  excellence  discovered  beyond  even  that  which  His  disci- 
ples beheld,  when  conversant  with  Him  upon  earth.  In  short, 
there  is  an  equality  between  believers  in  the  present  time,  and 
ihosi^  who  lived  in  the  time  of  tlie  incarnation  :  for  Christ,  to 
u  believing  soul,  is  the  same  today  that  he  was  yesterday ; 
and  will  be  for  ever. 

Ye  rejoice  with  joy  nn.^pcnkahle]  Ye  have  unutterable  hap- 
puiess  through  believing;  and  ye  have  the  fullest,  clearest, 
Ktrongcst  evidence  of  eternal  glorv.    Though  th'^v  did  not  see 

Vol.  VI.  3  1 


11  Searching  what,  or  what  manner  of  lime*  the  Spirit  of 
Christ  which  was  in  them  did  signify,  v.-heii  it  testified  hefoie- 
hand  bthesufTeringsof  Christ,  and  the  glory  that  sliould  follow. 

12  '  Unto  whom  it  was  revealed,  that  "*  not  unto  themselvea, 
but  unto  us  they  did  minister  the  things,  which  are  now  rn- 
ported  unto  you  by  them  that  have  preached  the  Gospel  unto 
you  with'  the  Holy  Ghost  sent  down  from  heaven;  f which 
thnigs  the  angels  desire  to  look  into. 

1.'!  Wherefore  ^  gird  up  the  loins  of  your  mind,  !>  be  sober, 
and  hope  >  to  the  end  for  the  graci'  thai  is  to  be  brought  unto 
you  k  at  the  revelation  of  Jesus  Christ ; 

bP»i».22.G.   IsR  rv".  3,  Sr«.    Pan.3«;.    I-uke  C4.ar>, '«,  44, 4R.   Jnhn  11.41.    A«ii9ii, 
Daniel  «.•<«  U  12.  9,  Kf.-  d  Hrb.  IT  W,  :.9,  4  i.-«  Afl»  a.4  -  f  Eiojuj  -Jft.aU. 


Him  on  earth,  and  men  could  not  see  Him  in  glory  ;  yet  by 
that  faith,  which  is  the  evidence  of  things  not  seen,  and  the 
subsistence  of  things  hoped  for,  Ihey  had  the  very  highest  pi-r- 
suasioii  of  their  acceptance  wdh  God,  their  nlation  to  IIiui  as 
their  Father,  and  their  soiiship  with  Christ  Jisiis. 

9.  Receiving  the  end  of  yourfail.'i]  Vc  aiC  put  in  posses- 
sion of  the  salvation  of  your  souls,  which  was  tlie  thing  pre- 
sented to  your  faith  wlien  ye  were  called  by  the  Go.-p(;l  of 
Christ.  Your  faith  has  h;id  a  proper  issue,  ami  has  been 
crowned  with  a  proper  recompense.  The  word  t-eAos,  end,  is 
often  used  so  as  to  ijiiply  tlie  i6-.v«e  ur  reward  of  any  labour  or 
action. 

Salvation  of  your  souls]  Tlio  obj.-ct  of  th.e  Jewish  expecta- 
tions, in  their  Messiah,  was  the  salvation  or  deliverance  of 
their  bodies  from  a  foreign  yoke  ;  but  the  true  .Messj.ih  came 
to  save  the  soul  from  the  yoke  of  the  devil  and  sin.  This  glo- 
rious salvatiiKi  these  believers  had  already  received. 

10.  Of  which  salvation  the  prophets  have  inquired]  The  in 
carnation  and  suH'ering  of  Jesus  Christ,  and  llie  redemption 
proc'ued  by  Him  for  mankind,  were  made  known,  in  a  gene- 
ral way,  by  the  prophets  :  but  they  themselves  did  not  know 
the  time  wlun  these  things  were  to  lake  place  :  noi  the  people 
among,  and  by  whom,  he  was  to  suflV-r,  <ic.  ;  they,  llierefore, 
iiiquired  accnrnteiy,  or  earnestly,  [(s^rjTri'Tav,  and  searched 
diligently,  e(riijci>vriaat',  inquiring  of  others  who  were  then - 
under  the  same  iuspiratiou,  and  carefully  searching  the  wri- 
tings of  those  who  had,  belo.-e  their  time,  spoken  of  these 
things.  The  prophets  plainly  saw  that  the  grace  which  was 
to  come  under  the  Me.ssiah's  kinydoin  was  vastly  superior  t-i 
any  tiling  that  had  ever  beim  exhibited  iiiid^r  l:v!  law;  and, 
in  consequence,  they  made  all  possible  inquiry,  and  searched 
as  after  grains  of  gold,  hidden  amongsand,  orcosiipacted  with 
ore,  (for  such  is  the  meaning  of  the  original  word,)  in  orde^r 
to  ascertain  the  time,  and  the  signs  of  that  time,  in  which  Inia 
wondrous  display  of  God's  love  and  mercy  to  man  was  totako 
place:  but  all  tliat  God  thought  fit  to  instruct  tlietii  in  was 
what  is  mentioned  iii  ver.  12. 

11.  I'he  glory  that  should  fo'hw.]  Not  only  tlie  glory  of  His 
resurrection,  ascension,  exaltation,  and  the"  cfinsion  of  His 
Spirit;  but  that  grand  manifestation  of  God's  inlinile  love  to 
the  world,  in  causing  tlie  (Josp'l  of  His  Son  to  be  every  where 
preached  ;  and  the  glorious  moral  changes  whi,ch  should  take 
place  in  the  world  under  that  preaching;  and  the  final  glorifi- 
ca:ion  of  all  them  who  had  here  received  the  report,  and  con- 
tinued faithful  unto  death.  And,  we  may  add  to  this,  the  in- 
eirable  glorification  of  the  human  nature  of  Josiis  Christ; 
which,  throughout  eternity,  will  be  tlie  glojious  Head  of  Ilia 
glorified  body,  the  church.' 

Vi.  Unto  whom  it  was  revealed]  We  may  presume  that,  in 
a  great  variety  of  cases,  the  prophets  did  not  iinderstimd  the 
meaiiiug  of  their  own  predictions.  They  had  a  general  view 
of  (iod's  designs  ;  but  of  particular  circumsumces,  connected 
with  Ihose  great  events,  they  scein  to  have  known  nothing; 
God  re.serving  the  exjilanation  of  iiil  particulars  to  the  time  of 
the  issue  of  such  prophecies.  When  they  wished  to  find  out 
the  times,  the  seasons,  and  tlie  circumstances,  God  gave  them 
to  urnh-rstand  that  it  teas  not  for  themselves,  hut  for  vs  that 
they  did  ntiiiisler  the  things  which  are  now  te/jorled  unlo  vx 
by  the  preaching  of  the  Gospel.  This  was  all  the  satisfaction 
they  received  in  consequence  of  their  earnest  searching:  and 
this  was  suflicient  to  repress  all  needless  curiosity,  and  to  in- 
duce them  to  rest  sat-i»fied  that  the  Judge  of  all  the  earth  would 
do  right.  If  iill  succeeding  interpreters  of  ihe  propheci«6  had 
been  conte'nted  with  the  same  inlormation  relative  to  the  pre- 
dictions still  unaccomplished,  we  should  have  had  fewer  books, 
and  more  wisdom. 

Angels  desire  to  look  into.]  naoiivtit^it,  to  sloop  down  to, 
the  posture  of  those  who  are  earnestly  intent  on  finding  out  a 
thing,  especially  a  writing  difficult  to  be  read;  they  bring  it 
to  the  liglit,  place  it  so  that  the  rays  may  fall  on  itas  collective- 
ly as  possible,  and  then  sloop  down  in  order  to  examine  all  the 
pails,  ihat  they  may  be  able  to  make  out  the  whole.  There  is 
cvidenlly  an  allusion  here  to  the  attitude  of  tlie  clierubiin  wh'* 
stood  at  the  ends  of  the  ark  of  the  covenant,  in  the  inner  taber- 
nacle, with  their  faces  turned  towards  Ihe  mercy-seat,  or  pro- 
pitiatory, in  a  bendinj;  posture,  as  if  looking  cUlei'Hrely  ;  or, 
as  we  term  U, poring  upon  it.  Even  '.he  holy  nngels  arestriick 
wiih  astonishment  at  the  plan  of  human  redemption  ;  and 
justly  wonder  al  the  incai  nation  of  thai  uifinite  Object  of  their 
adoration.  If.  then,  ther-e  things  be  objects  of  deep  considera- 
tion to  the  iinge's  of  God,  how  mm  h  more  e"  should  thev  b.T 

'133 


They  nlwidd  be  hohj. 


I.  PETER. 


The  slate  of  man. 


14  As  obedient  children,  '  not  fashioning  yourselves  accord- 
ing to  tlie  former  lusts  ™  in  your  ignornnce: 

15  "  But  as  he  which  hath  called  you  is  holy,  so  be  ye  holy  in 
all  manner  of  conversation  ; 

16  Uecause  it  is  written,  °  Be  ye  holy  ;  for  I  am  holy. 

17  And  if  ye  call  on  the  Father,  f  wlio  without  respect  of  per- 
Euns  judgeth  according  to  every  inijn's  work,  ''  pass  the  time 
of  your  ■■  sojourning  here  in  fear  : 

18  Forasmuch  as  ye  know  ^  that  ye  were  not  redeemed  with 
corruptible  things,  as  silver  and  gold,  from  your  vain  conver- 
.sation  '  TPcdrtd  by  tradition  from  ycnir  fathers  ; 

19  But"  with  tlie  precious  blood  of  Christ,  ^  as  of  a  lamb,  with- 
out blemish  and  without  spot: 

20  *  Who  verily  was  fore-ordained  before  the  foundation  of 
the  world,  but  was  manifest  ^  in  these  last  times  for  you, 

1  rom.l'-'.'!.  Cli  -I.S-mAcisl-.Sn.  I  Thess  4.5.-n  Luke  1.7-1,  ,3.  i2Cnr.7,l. 
I  Thcss  4.3,1,7.  Heb.  la.  14.  Si  Pet  3  1 1.— o  Lev.  11.44. &,  19.^3. &  SO.?.— p  Deu.  111.17. 
;\ci3  10.34,  lioin.l!.  11.— q2Cor.7. 1.  Pliil.g.li.  Heb.l2.i3.— r  8  Co.-,S  S.  Keb,11.13. 
Cli.2  11.— si  Cor.e.aO  &7.3V— tEzck.aO.l8.   Ch.4.3.-u  Ac!3 20.28.   Eph.1.7.   Heh. 


to  us;  in  them,  angels  can  have  no  such  interest  as  human 
beings  have. 

We  learn  from  the  above,  tliat  it  was  the  Spirit  of  Chrisi  in 
the  Jewish  prophets,  that  prophesied  of  Christ;  it  w;is  that 
Spirit  which  revealed  Him;  and  it  is  tlie  same  Spirit  which 
takes  of  the  things  of  Christ,  and  shows  them  iiiito  us.  Christ 
was  never  known  by  prophecy  but  tlirough  His  own  Fpirit ; 
iind  He  never  was  known  nor  can  be  known,  to  tlie  salvation 
of  any  soul,  but  by  a  revelation  of  the  same  S^pirit.  It  is  He 
alone  that  bears  witness  with  our  spirits  that  we  are  the  chil- 
dren of  God. 

13.  Gird  vp  the  loins  of  your  mind]  Take  courage  from  tViis 
di.splay  of  Qod's  love,  now  made  known  to  you  ;  and,  though 
you  must  expect  trials,  yet  fortify  your  minds  with  tlie  con- 
sideration, that  He  who  has  given  you  His  Son  .lesus,  will  with- 
hold from  you  no  manner  of  thing  that  is  good.  The  allusion 
here  is  to  the  long  robes  of  the  Asiatics;  which,  when  they 
were  about  to  perform  any  active  service,  tliey  tucked  in  their 
girdles  :  this  they  did  also  when  they  waited  on  their  superiors 
at  meals. 

Hope  to  the  end  for  the  grace]  Continue  to  expect  all  that 
God  has  promised;  and  particularly  that  utmost  salvation, 
that  glorification  of  body  and  soul,  which  ye  shall  obtain  at 
the  revelation  of  Christ,  when  EIc  shall  come  to  judge  the 
world. 

But  if  the  apostle  alludes  here  to  the  approaching  revelation 
.")f  Christ,  to  iiUlict  judgment  on  the  Jews,  for  their  final  re- 
bellion and  obstinacy  ;  then  tlie  grace,  x"P"')  benefit,  may 
intend  their  presentation  from  the  evils  that  were  coming  up- 
on that  people,  and  their  wonderful  escape  from  Jerusalem  at 
the  time  that  the  Roman  armies  came  against  it. 

14.  X'ot  fashioning  yourselves]  As  the  <ySc-es  of  certain  per- 
sons are  known  by  the  garh,  or  liver;/,  they  wear;  so  trans- 
gressors :  where  we  see  the  world's  livery,  we  see  the  world's 
servants  ;  they  fashion  or  hahit  themselves  according  to  their 
lusts  ;  and  we  may  guess  that  they  have  a  worldly  mind  by 
their  conformity  to  worldly  fashions. 

15.  But  as  lie  lohich  hath  called  yon]  Heathenism  scarcely 
produced  a  god  whose  example  was  not  the  most  abominable'; 
their  greatest  gods,  especially,  were  paragons  of  impurity  : 
none  of  their  philosopbcrs  could  propose  the  objects  of  their 
adoration,  as  objects  of  imitation.  Here,  Christianity  has  an 
infinite  advantage  over  heathenism.  God  is  holy,  and  He  calls 
upon  all  who  believe  in  Him,  to  i7n.itale  his  holiness ;  and  tlie 
reason  why  they  should  be  holy  is,  that  God  who  has  called 
them,  is  holy.  — 

17.  A7id  if  ye  call  on  the  Father]  Seeing  ye  invoke  the  Fa- 
ther of  our  Lord  Jesus  Christ,  and  your  Father  through  Cliijist, 
and  profess  to  be  obedient  children  and  sojourners  here  below 
for  a  short  time  only  ;  see  that  ye  maintain  a  godly  reverence 
for  this  Father,  walking  in  all  His  testimonies  blameless. 

Wio,  jcithout  respect  of  persons]  God  is  said  to  be  no  res- 
pecter of  persons ;  for  tiiis  reason,  among  many  others,  that, 
being  infinitely  righteons.  Ho  must  be  infinitely  impartial.  He 
raiinot  prefer  one  to  another,  because  He  has'nothing  to  hope 
or  fear  from  any  of  his  creatures.  All  partialities  among 
men  spring  from  one  or  other  of  these  two  principles,  hope  or 
fear  :  God  can  feel  neither  of  them,  and  therefore  God  can  be 
no  respecter  of  persons :  He  approves  or  disapproves  of  men 
according  to  Uie\r  moral  character.  He  pities  all,  and  provides 
salvation  for  all ;  but  He  loves  those  who  resemble  Him  in  His 
holiness ;  and  he  loves  them  in  proportion  to  that  rescmhlance  ; 
i.  e.  tl.e  more  of  His  Image  He  sees  in  any,  the  more  He  loves 
him,  and  e  contra.  And  every  man's  work  will  be  the  evidence 
if  his  conformity,  or  non-conformity  to  God,  and  according  to 
this  evidence,  will  God  judge  him.  Here,  then,  is  no  respect 
of  persons  :  God's  judgment  will  he  according  to  a  man's 
icork  ;  and  a  man's  work  or  conduct,  will  be  according  to  the 
moral  state  of  his  mind,  "^o  favouritism  can  prevail  in  the 
:lay  of  judgment ;  nothing  wiU'pass  there  but  holiness  of  heart 
and  life.  A  righteousness  imputed,  and  not  possessed  and 
practised,  will  not  avail  where  God  judgeth  according  to 
every  man's  work.  It  would  be  well  that  those  sinner*  and 
spurioi/s  believers,  who  fancy  themselves  safe  and  complete 
in  the  righteousness  of  Christ,  while  impure  and  unholy  in 
lli'3mselvrs,  would  think  of  this  testimony  of  tlie  apostle. 

18.  Ye  were  not  redeemed  irith  corruptible  things]    To  re- 

434 


21  Who  by  him  do  believe  in  God,  ^  that  raised  him  up  from 
the  dead,  and  '  gave  him  glory  ;  that  your  faith  and  hope  might 
bo  in  God. 

22  Seeing  ye  "  have  purified  your  souls  in  obeying  the  truth 
through  the  Spirit  unto  unfeigned  ^love  of  the  brethren,  see 
that  ye  love  one  another  vvitli  a  pure  heart  fervently  ; 

23  "  Being  born  again,  not  of  corruptible  seed,  but  of  incor- 
ruptible, d  by  the  word  of  God,  which  liveth  and"  abideth  for 
ever. 

24  '  For  f  all  flesh  is  as  grass,  and  all  the  glory  of  man  as  the 
flower  of  grass.  The  grass  withereth,  and  the  flower  thereof 
lallctli  away  : 

25  s  But  the  word  of  the  Lord  endureth  for  ever.  i>  And 
this  is  the  word  which  by  the  Gospel  is  preached  unto 
you. 

«Oal.4.4.  Eiih.I.in.  Heb.I.9.&9,a6.— y  Ar,is2.S4.-z  Mtut.28.IS.  A«»2.33.8s 
3,13  Ki.h.l.ai.  Pliil.a.9.  Heb.2.9.  Ch.3.i2.-a Acts  lD.9._b  Kom.l2. 9,10.  IThera. 
4.9.  I'I'im.l.S.  Ileb.13.1.  Ch.a.l7.&3.8.&4.8.  aPet.1.7.  I  John  3. 1S.&4.7,  21.— 
c  .Inhn  1.13.&3.S,_(1  Jareea  1.18.  I  John  3.9.-e  Or,  For  llmt,-f  Pe:>.  103. 15,  Isn. 
40.li.&51.l2.  Janies  1, 10.— gPsa,  102. 12,26.  133.40.8.  Luke  16. 17,— h  John  1,1,  14, 
IJolin  1.1,3. 

deem,  \vTpohi,  signifies  to  procure  life  for  a  captive,  or  liberty 
for  a  slave,  by  -paying  a  price  ;  and  \Ue precious  blood  of  Christ 
is  hero  stated  to  be  the  price  at  which  the  souls  of  both  Jews 
and  (Jentiles  were  redeemed:  it  was  a  price  paid  down,  and  a 
price  which  God's  righteousness  required. 

Corruptible  things  mean  here,  any  thing  that  man  usually 
gives  in  exchange  for  another;  but  the  term  necessarily  in- 
cludes all  created  things,  as  all  these  are  corrujitible  and  perish- 
ing. The  meaning  of  the  apostle  is  evidently,  that  created 
things  could  not  purchase  the  souls  of  men  :  else  the  sacrifice 
of  Christ  had  not  been  offered  :  could  any  thing  less  have  done, 
God  would  not  have  given  up  His  only  begntten  Son.  Even 
silver  and  gold,  the  most  valuable  medium  of  commerce 
among  men,  bear  no  proportion  in  their  value  to  the  souls  of  it 
lost  world  ;  for  there  slionld  be  a  congruity  between  the  worth 
of  the  thing  purchased  and  the  rain  able  consideration  which 
is  given  for  it  ;  and  the  laws  and  customs  of  nations  lequin- 
tliis  :  on  "this  ground,  perishable  things,  or  things  the  value  of 
which  must  be  infinitely  less  than  the  worth  of  the  souls  of 
men,  cannot  purchase  those  souls.  Nothing,  therefore,  but 
such  a  ransom  price  as  God  provided,  could  be  a  sufficient 
ransom,  oblation,  and  satisfaction,  for  the  sins  of  the  world. 

Vain  conversation]  Empty,  foolish,  and  unprofitable  con- 
duct ;  full  of  vain  hopes,  vain  fears,  and  vain  wishes. 

Received  by  tradition  from  your  fathers]  The  Jews  had 
innumerable  burthens  of  empty  ceremonies,  and  useless  ordi- 
nances, which  they  received  by  tradition  from  Ilieir  fathers, 
rnhbins,  or  doctors.  The  Gentiles  were  not  less  encumbered 
with  such  than  the  Jews  ;  all  were  weddeil  to  their  vanities, 
because  they  received  them  from  l\>eir  forefathers,  as //ley  hoil 
d.me  from  theirs.  And  this  antiquity  and  traditiuv  liave  been 
the  ground-work  of  many  a  vain  ceremony  and  idle  pilgrim- 
age ;  and  of  numerous  doctrines  which  have  nothing  to  plead 
in  tiieir  belialf  but  this  mere  antiquity.  But  such  persons 
seem  not  to  consider  that  error  and  sin  are  nearly  coeval  with 
the  world  itself. 

19,  The  precious  blood  of  Christ]  Ti//ir,)  aijiari,  the  valua- 
ble blood  ;  how  valuable,  neither  is  nor  could  be  stated. 

As  of  a  lamb]  Such  as  was  required  for  a  sin-offering  to 
God  :  and  the  Lamb  of  God  that  takes  away  the  sin  of  the 
world. 

Without  blemish]  In  Himself;  and  without  spot  from  the, 
world  :  being  perfectly  pure  in  His  soul,  and  righteous  in  His 
life. 

20,  Who  verily  was  fore-ordained]  Tipotyvuicfuvov,  fore- 
known :  a/5pom<ed  in  the  Divine  purpose  to  be  sent  into  the 
world  ;  because  infinitely  approved  by  the  Divine  justice. 

Before  the  foundation  of  tlie  tcorld]  Before  the  law  was 
given,  or  any  sacrifice  prescribed  by  it ;  and  its  whole  sacri- 
ficial system  was  appointed  in  reference  to  this_/brf-fl/>po!'?)Verf 
Lamb  ;  and,  consequently,  from  him  they  derived  all  their 
significance  and  virtue.  The  phrase  KaraffoXv  Koafjo^i,  founda- 
tion of  the  iBorld,  occurs  often  in  the  New  'I*estament  :  and  i3 
supposed,  by  some  learned  men,  and  good  critics,  to  signify  the 
commencement  of  the  Jewish  state.  Perhaps  it  may  liave  this 
meaning  in  Matt.  xiii.  3.5.  Luke  xi.  .50.  Eph.  i,  4,  Hcb,  iv,  3.  and 
ix,  26,  But  if  we  take  it  here  in  its  common  signification,  the 
creation  of  universal  nature,  then  it  shows,  that  God,  fore 
seeing  the  fall  and  ruin  of  man,  appointed  the  remedy  that 
was  to  cure  the  disease.  It  may  here  have  a  reference  to  the 
opinion  of  the  Jewish  doctors,  who  maintain  that  seven  things 
existed  before  the  creation  of  the  world,  one  of  which  was  the 
Messiah. 

Last  times]  The  Gospel  dispensation,  called  the  last  times, 
as  we  have  often  seen,  because  never  to  be  succeeded  by  any 
otlier, 

21,  TI7iO  '))/  him,  do  believe  in  God]  This  is  supposed  to  re- 
fer to  the  Gentiles,  who  never  knew  the  true  God  till  they 
heard  the  preaching  of  the  Gospel  :  the  Jews  had  known  Him 
long  before,  but  the  Gentiles  had  every  thing  to  learn  when 
the  first  preachers  of  tlie  Gospel  arrived  amongst  them. 

•  Gave  him  glory]  Raised  Him  to  His  right  hand  ;  where,  as 
a  Prince  and  a  Saviour,  He  gives  repentance  and  remission  of 
sins. 

That  your  faith]  In  the  fulfilment  of  all  His  promises,  and 
your  hope  of  eteiiml  glory,  might  be  in  God,  who  i.s  uncliango. 
able  in  Jlis  counsels,  and  infinite  in  His  mercies. 


We  should  lay  anldc  CHAPTER  II. 

22.  Seeing  ye  have  purified  your  souls]  Having  purified 
your  souls  in  obeying  the  truth,  by  believing  in  Christ  Jesus, 
through  the  influence  anti  teaching  of  Ike  Spirit ;  and  giving 
full  proof  of  it  by  unfeisned  lore  to  the  brethren  ;  ye  love 
one  another,  or  ye  will  love  each  otUer  with  a  pure  heart  fer- 
vently. Tliese  pirsons  —First,  Heard  the  truth,  that  is,  the 
Gospel;  thus  called  in  a  great  variety  of  places  in  the  New 
Testament,  because  it  contains  the  truth  without  mixture  of 
error ;  and  is  the  truth  and  substance  of  all  tlie  preceding  dis- 
pensations by  wliicli  it  was  typilied.  Seconrlly,  They  obeyed 
ihal  truth,  by  believing  on  Him  who  came  into  the  world  to 
save  sinners.  Thirdly,  ThriHia[h  this  believing  on  the  Son  of 
fJod,  their  hearts  were  purilied  by  the  word  of  truth  applied 
to  them  by  the  Holy  f'pirit.  fourthly,  The  love  of  (iod  be- 
ing shed  abroad  in  their  liearts  by  the  Holy  Gho.st,  they  loved 
the  brethren  with  pure  hearts;  fervently,  £if7-£t"05,  intensely, 
or  continually :  tiie  full  proof  that  their  6ro/A'ej7w /ore  was 
unfeigned  :  0(Xa(5£A0(av  avvKoKpirov,  a  fraternal  affection 
toithoiit  hypocrisy. 

23.  Being  born  again]  For,  beit)gborn  of  .Abraham's  seed, 
will  not  avail  to  tlie  enterino;  of  the  kingdom  of  heaven. 

Not  o/corruplible  seed]  By  no  human  generation,  or  earlli- 
ly  means;  bul  of  incorruptibli;,  a  Divine  and  heavenly  prin- 
ciple, which  is  not  liable  to  decay,  nor  to  be  allected  by  the 
clianges  and  chances  to  which  all  sublunary  things  are  ex- 
posed. 

/?(/  the  icord  nf  God]  Airt  \oyov  govroi  0tov,  by  the  doe- 
trine  nf  the  living  God,  rrhich  reninineth  for  ever;  vvhicli 
doctrine  sliall  never  change,  no  more  than  the  Source  shall, 
whence  it  proceeds. 

24.  For  alljiesh  is  n-s  grass]  Earthly  seeds,  earthly  produc- 
tions, anil  earthly  generations,  shall  fail  and  perish  like  as  the 
grass,  and  (lowers  of  the  field  ;  for  the^rass  tnithereth,  and  the 
Jloicer/allelh  off;  though,  in  the  ensuing  spring  and  summer, 
they  may  pot  fnrth  new  verdure  and  bloom  : 

2.'i  But  the  word  of  the  Lord]  The  doctrine  delivered  by 
(iod  concerning  Christ,  endurelh  for  ever  ;  having,  ato/.  limes, 
and  in  all  seasons,  the  same  excellence  and  the  sameeflicacy. 

.And  this  is  the  icord]  To  prifu,  what  is  .<ipoken  by  the  Gos- 
pel proaclied  unto  you.  "Tliis  is  a  quotation  from  Isa  .\1.  6 — 8. 
where  the  preaching  of  tlie  Gospel  is  foretold  ;  and  recom- 
mended from  the  consideration  that  every  tiling  which  is 
merely  human,  and,  among  the  rest,  the  noblest  races  of  man- 
kind, with  all  their  glory  and  grandeur,  tlieir  honour,  riches, 
beauty,  strength,  and  eloquence  ;  as  also  the  arts  which  men 
have  invented,  and  the  Works  they  have  executed,  shall  de- 
cay as  the  flowers  of  the  field.  But  the  Gospel,  called  by  the 
prophet  the  irord  of  the  Lord,  shall  be  preached  while  the 
wfirld  standelh." — .Mack)iight.  All  human  schemes  of  salva- 
tion, and  plans  for  the  melioration  of  the  moral  state  of  man, 
shall  come  to  nought :  and  the  doctrine  of  Christ  crucified, 
though  a  stiinibling-hlock  to  the  Jews,  and  foolishness  to  the 
( Jentil"s,  shall  he  alone  the  power  of  God  forsalvation  to  every 
BonI  that  believeth. 

.\s  the  apostle,  on  ver.  7.  ment'ons  gold,  and  gold  chymical- 
ly  examined  and  tried ;  and  as  this  figure  frequently  occurs 
in  the  Sacred  Writings;  I  think  it  necessary  to  say  something 
here  of  tue  nature  and  properties  of  tlial  metal. 

Gold  is  defined  by  chy mists  to  be  the  most  perfect,  the  most 
ductile,  the  most  tenacious,  and  the  most  unchangeable  of  all 
metals.  Its  specific  gravity  is  about  19.3.  A  cubic  foot  of 
pure  gold,  cast  and  not  hammere!,  weighs  1348/6.  In  its  na- 
tive stale,  without  mixture,  it  is  yellow  ;  and  has  no  percepti- 
ble .vwe// nor /o.s-/e.  When  exposed  to  the  action  of  the  fire. 
It  becomes  red  hot  before  it  melts;  but  in  melting  sufiers  no 
alteration:  but  if  a  strong  heat  be  applied  while  in  fusion,  it 
becomes  of  a  beautiful  green  colour.  The  continual  action  of 
any  furnace,  howsoever  long  applied,  has  no  eflect  on  any  of 
its  properties.  It  has  been  kept  in  a  state  of  fusion  for  seve- 
ral months,  in  the  furnace  of  a  ■•lass-house,  without siifTering 
tlie  smallest  change.  The  electric  and  galvanic  fluids  inflame 
and  convert  it  into  a  purple  oxyd,  which  is  volatilized  in  the 
form  of  smoke.  In  the  focus  of  a  very  powerful  burning-glass 
It  becomes  volatilized,  and  partially  vitrified  ;  so  that  we  may 


all  evil  dL--posilions. 

say  with  the  apostle,  that,  though  gold  is  tried  by  the  fire, 
abides  the  action  of  all  culinary  fins,  howsoever  applied',  yet 
ii  perisheth  by  the  celestial  fire  and  the  solar  infitience  :  the, 
rays  of  the  sun,  collected  in  the  focus  of  a  pov/erlul  burning- 
glass,  and  the  application  of  the  electric  fluid,  destroy  its  co- 
lour, and  alter  and  impair  all  its  properties.  This  is  but  a  late 
discovery  ;  and,  previously  to  it  a  philosopher  would  have 
rid  cul'd  St.  Peter  for  saying,  gold  that  perishtth.  Go.'d  is  so 
very  tenarinus  that  a  piece  of  it  drawn  into  wire,  one  tenth  of 
an  inch  in  diameter,  will  sustain  a  weight  of  fiOO/d.  without 
hre.Tking  One  grain  of  cold  may  be  so  extended,  by  itsgreat 
malleability,  as  to  he  easily  divided  into  ttco  millions  of  purls  ; 
and  a  cmA/c  I  Ht'A  of  gold  into  nine  thousand  fire  hundred  and 
lircniylhree  millioyis  eight  hundred  and  niue  thousand 
five  hundred  and  twenty-three  parts ;  each  of  which  may  bH 
distinctly  seen  by  the  naked  eye!  .\  grai7t  and  a  half  o(  go\d 
may  be  beaten  into  leaves  of  one  inch  square  ;  which,  if  in- 
tersected by  parallel  lines,  drawn  at  riplit  angles  to  eacli 
other,  and  distant  only  the  100th  part  of  an  inch,  will  produce. 
Iwetityfire  millions  of  little  squares,  each  of  which  may  bn 
distincily  seen  without  the  help  of  g!/isses !  The  surface  of 
any  given  quantity  of  gnld,  according  to  Mr.  .'Magcllen.  mnv 
be  extended  by  the  hammer  15fl,0M  times !  Eigidy  books,  or 
two  thousand  leaves,  of  wlial  is  called  leaf-gold,  each  leaf 
measuring  3.3  square  inches,  viz.  each  leaf  containing  I0.R9 
square  ini:hes,  weiglis  lessllian  38-1  grains  ;  each  book,  there- 
fore, or  tirenlyfire  leaves,  ia  equal  to  272.23  inches,  and 
weighs  about  4. Sgrains;  suUmleach  grain  of  gold  will  i)roduce 
56.718,  or  nearly}|/"^i/-.spce«  square  inclies  !  The  thickness  of 
the  metal  thus  extended,  appi  ara  to  he  no  more  than  the  onp. 
282  020/A  of  an  inch  I  t)ne  pound,  or  sixteen  ounces  of  gold, 
would  be  enough  to  gild  a  silver  wire  sn(n"ient,  in  length,  to 
encompass  the  whole  terraqueous  globe,  or  to  extend  25,000 
miles  ! 

Notwithstanding  this  extreme  degree  of  tenuity,  or  thin- 
??e.v,<,  which  some  carry  much  higher,  no  yjure  can  be  discern- 
ed in  it  by  the  strongest  inagnifying  powers;  nor  is  it  per- 
vious to  the  particles  of  light  ;  nor  can  the  siiblilest  fluid^i 
pass  through  it !  IIjj  ductility  has  never  yet  been  carried  to  the 
uttermost  pitch  ;  and  to  human  art  and  ingenuity  is,  probably. 
unlimited.  Sulphur,  in  the  state  of  a  sulphuret,  dissolves  it ;  . 
tin  and  lend  greatly  impair  its  tenacity  ;  and  zinc  harden.s 
and  rendeis  it  very  brittle.  Copper  heightens  its  colour,  and 
renders  it  harder,  without  greatly  impairing  its  ductility.  It 
re;  .lily  unites  with  iron,  wliich  it  hardens  in  a  remarkable, 
manner.  The  oxygenated  muriatic  acid,  and  the  nitromu 
riatic  acid,  dissolve  gold.  In  this  state  it  is  capable  of  being 
applied,  with  great  success,  to  the  gilding  of  .^leel.  The  pro- 
cess is  very  simple,  and  is  instantaneously  performed  ;  viz. — 
To  a  solution  of  gold  in  the  nitro-inuriatir  a.c'n],-M\\  about 
twice  the  quantity  of  sulphuric  a  tier : — In  order  to  gild  either 
iron  or  stt-el ;  let  the  metal  be  ircll  polished,  the  higher  tlm 
better  : — the  cether  which  has  taken  up  the  gold,  may  be  ap- 
plied by  a  camel  hair  pencil,  or  small  brush  ;  the  tetiier  then 
evaporates,  and  the  gold  becomes  strongly  attached  to  the  sur- 
face of  the  metal.  I  have  seen  lancets,  penlaiires,  &c.  gilded 
in  a  moment,  by  being  dipped  in  this  solution.  In  this  man- 
ner all  kinds  of  figures,  letters,  uiottos,  Ac.  may  be  delineated 
on  steel,  by  employing  a  pen,  or  fine  brush.  The  nitro-nm- 
riatic  aci'l,  formerly  called  aqua  regia,  is  formed  by  adding 
muriatic  acid,  vulgarly  spirit  nf  salt,  to  the  nitric  acid,  for 
merly  aquafortis.  7'tco parts  of  the  muriatic  acid  to  one  of 
tlie  nitric  constitute  this  solvent  of  gold  and  platina,  which  i.s 
called  the  nilronturialic  acid.  Gold  was  considered  thn 
heaviest  of  all  metals,  till  tlie  year  1748,  when  the  knowledgn 
n(  platina  was  brought  to  Europe  by  Don  Antonio  Ulloa  : 
this,  if  it  be  a  real  metal,  is  the  hardest  and  weightiest  of  «H 
others.  The  specific  gravity  of  gold  is,  as  we  have  seen,  19.3. ; 
that  of  platina,  is  from  2(V6  to  23  :  but  gold  will  ever  be  tha 
mo-t  valuable  of  all  metals,  not  merely  from  its  scarcity,  but 
from  its  beautiful  roi'our  and  great  ductility,  by  which  it'  is  ap- 
plicable to  so  many  uses  ;  and  its  power  of  preserving  its  hue. 
and  polish  without  suftering  the  least  tarnish  or  oxydatioa 
from  the  action  of  the  air. 


CHAPTER  II. 

We  should  lay  aside  all  evil  dispositions,  and  desire  the  sincere  milk  of  the  teord,  that  we  may  grow  thereby,  1—3.  And 
come  to  God  to  he  made  living  stones,  and  be  built  up  into  a  spiritual  temple,  4,  o.  The  prophecy  of  Christ,  as  chief 
corner-stone;  precious  to  believers,  but  a  stumbling-stone  to  the  disobedient,  6 — S.  True  believers  are  a  cho.ien  genera- 
lion,  a  royal  priesthood,  &c.  9,  10.  lliey  should  abstain  fromfieshly  lusts  II.  Walk  uprightli/  among  the  Gentiles,  12. 
Be  obedient  to  civil  authority,  according  to  the  wilt  of 'God,  13—15.  Make  a  prudent  use  of  iheir  Christian  liberty,  16. 
Fear  God,  and  honour  the  king,  17.  Servants  should  be  subject  to  Iheir  masters,  and  serve  them  faithfully,  and  suffer 
.ndignities  patiently,  after  the  example  of  Christ,  18—23.  Who  Itore  the  punishment  due  to  our  sins  in  His  own 
body  upon  the  tree,  24.  They  wereformerly  like  sheep  going  astrai/,  but  were  now  returned  unto  the  Shepherd  and 
Bishop  of  their  souls,  25.     [A.  M.  cir.  4064.     A.  I),  cir.  CO.     An.  Olymp.  cir.  CCTX.  4.     A.  V.  C.  cir.  i^l3  ) 


\\ 


HEREFORE,  *  laying  aside  all  malice,  and  all  guile,  and 
hypocrisies,  and  envies,  and  all  evil  speakings, 

»Eph  ■1.33,  2S,  31.  Col. 3.8.  Hch.t2.1.   Jaines  1  2I.&3.9    Ch.4  ?. 


NDTE.^.— Verse  1.  Wherefore,  laying  a.iide]  This  is  in 
••lose  connexion  with  the  preceding  "chapter,  from  which  it 
should  not  have  been  separated  ;  and  the  subject  is  continued 
to  the  end  of  the  10th  verse. 

Laying  aside  all  malice]  See  the  notes  on  Eph.  iv.  22—31. 
These  tempers  and  dispositions  must  have  been  common 
among  the  Jews,  as  they  arc  frequently  spoken  against ;  Chi  is- 


2  i.  As  new-born  babes,  desire  the  sincere  '  milk  of  the  word, 
that  ye  may  grow  thereby  ;  (unto  salvation) 

b.MMi  IS.:'    Mark  10  In.  Kom  i!  4    I  Cor  ll.-JO  Ch.l  Zl-c  I  C^r  3  2.  Heb.S  1»1?. 

tianity  can  never  admit  of  such  ;  they  show  the  mind,  not  of 
Chrrst,  but  of  the  old  murderer. 

2.  As  newborn  bakes]  In  the  preceding  chapter,  ver. ^. 
the  apostle  states  that  they  had  been  bom  again  ;  and,  as  th« 
new-born  infant  desires  that  aliment  which  nature  has  pro- 
vided for  if,  so,  they  being  born  again,  horn  from  .ibove,  should 
as  earnestly  require  that  heavnlv  nonrifehment  which  is  suit. 


The  livins;  stones 


I.  PETER. 


in  the  living  temple. 


3  If  so  be  yc  have  J  tasted  tliat  the  Lord  is  gracious. 

4  To  whom  coming  as  wn^o  a  living  stone,  ^disallowed  indeed 
of  men,  but  chosen  of  Ood  and  precious, 

5  f  Ve  also,  as  lively  stonrs,  Sare  built  up  h  a  spiritual  house, 
'  an  holy  priesthood,  to  offer  up  ^  spiritual  sacrifices,  '  accept- 
able to  God  by  Jesus  Christ. 

6  Wherefore  also  it  is  contained  in  the  scripture,  ""  Behold,  I 
lay  in  Sioii  a  chief  corner-stone,  elect,  precious  :  and  he  that 
believeth  on  him  shall  not  be  confounded. 

7  Unto  you  tlierefore  which  believe  Ae  is"  precious:  but  unto 


.■■.  Psa.:M.3.  Heb.i;  .\-c 
E  r.r,  he  vcl.Mill— h  Hell. 
Iioi,i  Vi.i.  Heh.  13. 15,  llj- 
w.  hi^iini./.— ofta.lW.i^i. 
33,-1,  I  r,jr  l.S. 


PsallS.ea.  Malt.ai.4?.  AiMs^.lL— f  Eplits  3'?l,«._ 
.6,-i  rsa61.6.&*i.ai.  Ver  9.— k  H03  1?.!.  Mai  111, 
-1  Phil, 4  18.  Cli  "I.U.-m  Isa.SS.  16.  Rom.9.a.-n  Or, 
Vlau.-Jl.42.  Acl84.ll.— p  laa  8.U.    Luk.e2.l*l.    Rom, 9. 


fd  to  their  new  nature;  and  this  the  apostle  calls  the  sincere 
milk  of  the.  loord,  rn  \oyiKov  aioXov  yaXa  ;  or,  as  some  trans- 
late, the  rational  unadulterated  milk  ;  i.  e.  the  pure  doctrines 
of  llie  Gospel,  as  delivered  in  tlie  Epistles  and  Gospels:  and  as 
preached  by  the  apostles  and  their  successors.  The  rabbins 
irequently  express  learning  to  kjiow  the  law,  &c.  by  tlie  tci-m 
sucking  ;  and  their  disciples  are  often  denominated  those  that 
suck  the  breast.  Tlie  fiy;ure  is  very  expressive :  as  a  cliild 
newly  born  shows  an  immediate  desire  for  that  nourishment, 
and  that  only,  which  is  its  most  proper  food;  so  they,  bein^ 
just  horn  of  God,  should  show  tliat  tlie  incorruptible  seed 
aiiides  ill  tlieni ;  and  that  they  will  receive  nothing  that  is  not 
Miitcd  to  that  new  nature;  and,  indeed,  they  can  hnve  no 
spiritual  growth  but  by  the  pure  doctrinccs  of  the  Gospel. 

'JVial  ye  may  grow  thereby]  E15  a-Mrrjfii  ip,  unto  salvation  ; 
is  added  here  by  ABt,),  and  about  forty  others;  both  the  Si/- 
rlac,  the  Arabic  of  Erpen,  Coptic,  jEthiopic,  Armenian,  Sla- 
1-oiiic,  Vulgate,  and  several  of  the  ancient  fathers.  The 
reading  i.s  undoubtedly  genuine,  and  is  very  import,ant.  It 
siwws  why  they  were  regenerated,  and  why  they  vv-ere  to  desire 
the  unadulterated  doctrines  of  the  Gospel ;  viz.  tliat  they  might 
grow  up  unto  salvation.  This  was  thcendtliey  should  always 
have  in  view;  and  nothing  could  so  efTectually  promote  this 
end  as  continually  receiving  the  pure  truth  of  God,  claiming 
the  fulfilment  of  its  promises,  and  acting  under  its  dictates. 

3.  If  so  be  ye  have  tasted]  EtT^p  c-jEvnairOr.,  seeing  ye  Aai-e 
tasted.  There  could  be  no  doubt  that  they  had  tasted  the  good- 
ness of  Clirist,  who  were  born  again  of  incorruptible  seed; 
and  whose  hearts  were  purified  by  tlie  truth;  and  wUo  had 
like  precious  faith  with  the  apostles  themselves. 

What  the  Lord  is  gracious]  On  x/J^r"?  S  Kvpiof.  from  the 
similarity  of  tiie  letters,  many  Mrt.S.  and  several  of  tlic  Fathers, 
have  read  Xpts-os  oKvpios,  the  Lord  is  Christ,  or  Christ  is  tice 
Lord. 

This  seems  to  refer  to  Psa.  xxxiv.  8.  O  taste  and  see  that 
the  Lord  is  good,  Tcvaairde  Kai  iShtc  oti  xPIT"?  &  Kvpios,  Sept. 
And  there  is  still  a  reference  to  the  sucking  cliild,  that,  having 
once  lasted  its  mother's  milk,  ever  aftijr  desires  and  longs  for 
it.  As  they  were  born  of  God,  a«d  had  tasted  His  goodness, 
they  would  naturally  desire  the  same  pure  unadulterated  milk 
of  the  word. 

4.  To  whom  coming  as  imto  a  living  stone]  This  is  a  refer- 
ence to  Isa.  xxviii.  l(j.  Behold  I  lay  in  Zion  for  a  founda- 
tion, a  stone,  allied  stone,  a  precious  corner-stone,  a  sure 
foundation.  Jesus  Clirist  is  in  both  the  prophet  and  apostle, 
represented  as  ihs  foundation  on  which  the  Christian  cliurch 
is  built,  and  on  whicli  it  must  continue  to  rest :  and  the  stone 
vr  foundation  is  called  here  living,  to  intimate  that  he  is  the 
r^ource  of  life  to  all  His  followers;  and  that  it  is  in  union 
witli  hiin  that  tliey  live,  and  answer  the  end  of  their  regene- 
ration ;  as  the  stones  of  a  building  are  of  no  use  but  as  they 
occupy  their  proper  places  in  a  building,  and  i-est  on  tlie  foun- 
dation. 

Disallowed  indeed  of  men]  That  is,  rejected  by  the  Jews. 
This  is  a  jjlaiii  reference  to  the  prophecy,  Psa.  cxviii.  22.  The 
stone  winch  the  builders  rejected  is  become  the  head-stone  of 
the  corner. 

Chosen  of  God]  To  be  the  Saviour  of  the  world,  and  the 
Founder  of  the  cliurch,  and  tlie  foundation  on  which  it  rests. 
As  Christ  is  the  choice  of  tlie  Father,  we  need  have  no  doubt 
of  the  elUcacy  and  sufficiency  of  all  that  fie  has  sull'ered  and 
(lone  for  the  salvation  of  a  lost  world.  God  can  never  be  mis- 
taken in  His  choice  :  therefore,  he  that  chooses  Christ  for  his 
portion,  shall  never  be  confounded. 

Precious]  Eirt/joi/,  honourable :  howsoever  despised  and 
rejected  by  men,  Jesus,  as  the  Sacrifice  for  a  lost  world,  is  in- 
finitely honourable  in  the  sight  of  God  ;  and  those  who  are 
united  by  faith  to  Him,  partake  of  the  same  honour,  being 
■members  of  that  great  and  glorious  body  of  which  He  is  the 
head ;  and  are  stones  in  that  superb  building  of  which  he  is 
Iho  foundation. 

5.  Ye  also,  as  lively  stones]  AiOoi  jftovTt?,  living  stones ; 
each  being  instinct  with  the  principle  of  life,  which  proceeds 
from  Him  wlio  is  the  foundation,  called  above  XtOuv  ^toira,  a 
liviJig  stone. 

Tlie  metaphor,  in  this  and  the  following  verse,  is  as  bold  as 
it  i."?  singular;  and  commentators  and  critics  have  found  it 
diflicult  to  hit  on  any  principle  of  explanation.  In  all  meta- 
phors there  is  something  in  tlie  natural  image  that  is  illustra- 
tive of  some  chief  moral  properly  in  the  thing  to  be  reprc- 
!=ented.  Itni  what  analogy  is  there  between  the  stones  of  a 
Imildmg,  and  a  luultiludc  of  hunum  beings?  We  shall  soon 
Kce  :  tlic  chtu'cli  of  Chriiit,  it  i.s  true,  iu  rrpre^ciitod  under  the 
436 


them  which  be  disobedient,  "  the  stone  which  the  builders  dig. 
allowed,  the  same  is  made  the  head  of  the  corner, 

8  P  And  a  stone  of  stumbling,  and  a  lock  of  oflence,  '  even  to 
them  which  stumble  at  the  word,  being  disobedient :  '  where- 
unto  also  they  were  appointed. 

9  But  ye  are  'a  chosen  generation,  '  a  royal  priesthood,  "  an 
holy  nation,  v  a  «  peculiar  people  ;  that  ye  should  show  forth 
the  ^  praises  of  him  who  hath  called  you  out  of  >  darkness  into 
I's  marvellous  light: 

10  ^  Which  ;n  time  past  were  not  a  people,  but  are  now  the 

r  Kxod  9  IG.  Rom,9,S2.  I  Thess  5.11.  .Tii.le  4.-S  Deu.10.15.  Ch,  1,2.— t  Eiod  19 
.'■'.B.  Kev.l.6.&5.10,— 11  .lohn  17  19.  l(:oi..:i,i;.  2  Tim.1.9.— v  Deu  4.20  t,7  6  «6 
1J.2,&,«-13,  19.  Ar.lsm.2».  Kphea  1.14.  Tit.-3. 14, -«  Or,  »  purchased  people.— 
X  Or,  virli.e.".-!- AclsStj.lS.  Kph  0.8.  C'ol.l.W.  lThess.5.4,  5.-Z  Hos.l.S,  lO.fcS. 
2.3,    Horn  9.23. 

figure  of  a  house,  or  rather  household ;  and,  eis  a  household, 
or  family,  must  have  place  of  residence ;  hence  by  a  metonymy, 
the  house  itself,  or  material  building,  is  put  for  the  household 
or  family  which  occupies  it ;  tlie  container  being  put  for  the 
coutained.  This  point  will  receive  the  fullest  illiistration,  if 
we  have  recourse  to  the  Hebrew  :  in  this  language  rv-^  beith, 
signifies  both  a  house  and  a  family ;  p  ben,  a  son  ;  n3  bath,  a 
daugliter:  and  pK  aben,  a  s"tone.  Of  all  these  nouns,  Tr>2  ba- 
nuh.  he  builded,  is,  1  believe,  the  common  root.  Now,  as  rr'S 
beitfi,  a  house,  is  built  of  0'':3N  abenim,  stones  ;  hence  n33 
banah,  he  built,  is  a  proper  radix  for  both  stones  und  build- 
ing ;  and,  as  n'-a  beith,  a  family  or  household,  (Psa.  Ixviii.  6.) 
is  constituted  or  made  up  of  C3"33  banim,  sons,  and  r\M:ihenoth, 
daughters,  hence  the  same  root  ri32  banah,  he  built,  is  com- 
mon to  all  ;  for  sons  and  daughters  build  vp  or  constitute  a 

family,  as  stones  do  a  building.  Here,  then,  is  the  ground  of 
the  metaphor :  the  spiritual  house  is  the  holy  or  Christiaii 

family  or  household  ;  this  family,  or  household,  is  composed 
of  the  sons  and  daughters  of  Goil  Almighty  :  and  hence  the 
propriety  of  living  stones,  because  tliis  is  the  living  house, 
or  spiritual  family.  As  a  building  rests  upon  a  foundatioti, 
and  this  foundation  is  its  support  ;  so  a  family  or  household, 
rests  on  tlie  Father,  who  is  propi^rly  considered  the  founda- 
tion or  support  of  the  building.  Cut  as  every  fatlier  is  mortal 
and  transitory,  none  can  be  called  a  living  stone,  foundation, 
or  support,  but  Him  who  liveth  for  ever,  and  has  life  inde- 
pendent;  so  none  but  .lesus,  who  hath  life  in  himself,  i.  k. 
independently,  and  who  is  the  Way,  the  Truth,  and  the  Life, 
can  be  a.  permanent  foundation  or  support  to  the  whole  spiri- 
tual house.  And  as  all  the  stones,  sous  and  daughters,  that 
constitute  the  spiritual  building,  are  made  partakers  of  the 
life  of  Christ;  consequently,  they  may,  with  great  propriety, 
be  called  living  stones ;  that  is,  sons  and  daughters  of  God, 
who  live  by  Christ  Jesus,  because  He  lives  in  them.  Now, 
following  the  metaphor,  these  various  living  stones  become 
one  grand  temple,  in  which  God  is  worshipped,  and  in  which 
he  manifests  Himself,  as  He  did  in  the  temple  of  old.  Every 
stone,  son  and  daughter,  being  a  spiritual  sacrificor,  or  priest, 
they  all  offer  up  praise  and  thanksgiving  to  God  through 
Christ ;  and  such  sacrifices  being  offered  up  in  the  name  and 
through  the  merit  of  His  !^on,  are  all  acceptable  in  His  sight. 

This  is  the  true  metaphor,  and  which  has  not.  as  far  as  I 
know,  ever  been  properly  traced  out.  To  talk  of  "stones  be- 
ing said  to  be  alive  as  long  as  they  are  not  cut  out  of  the 
quarry,  but  continue  to  partake  of  that  nourishment  which 
circulates  from  vein  to  veir."  is  as  unsatisfactory  as  it  is  un- 
philosophical ;  the  other  is  ihe  true  metaphor,  and  explains 
every  thing. 

6.  Behold,  Hay  in  Sion]  This  intimates  that  the  founda- 
tion of  the  Christian  church  should  be  laid  at  Jerusalem  :  and 
there  it  was  laid,  for  there  Christ  sullered,  and  there  the 
preaching  of  the  Gospel  commenced. 

A  chief  corner-stone]  Tliis  is  the  same  as  the  foundation- 
stone  ;  and  it  is  called  here  the  chief  corner-stone,  because  it 
is  laid  in  the  foundation,  at  an  angle  of  the  building,  where  its 
two  sides  form  the  ground-work  of  a  side  and  end  wall.  And 
this  might  probably  be  designed  to  show  that,  in  Jesus,  both 
Jews  and  Gentiles  were  to  be  united;  and  this  is  probably  the 
reason  why  it  was  called  a  stone  of  stumblitig,  and  rock  of  of- 
fence; for,  nothing  stumbled,  nothing  offended  the  Jews  so 
much  as  tlie  calling  of  the  Gentiles  into  the  church  of  God  ; 
and  admitting  them  to  the  same  privileges  which  had  been 
before  peculiar  to  tlie  .lews. 

Elect,  precious]     Chosen  and  honourable.— fiet  on  ver.  4. 

Shall  not  be  confounded]  These  words  are  quoted  from 
Isa.  xxviii.  16.  but  rather  more  from  theSeptuagint  than  from 
the  Hebrew  text.  The  latter  we  translate,  he  that  believeth 
shall  not  viake  haste.  He  who  comes  to  God  through  Christ, 
for  salvation,  shall  never  be  confounded  ;  he  need  not  haste  to 
llee  away,  for  no  enemy  shall  ever  be  able  to  annoy  him. 

7.  Unto  you  therefore  whicli  believe]-  You,  both  Jews  and 
Gentiles. 

He  is  precious]  'Y^iv  ovv  v  ript]  toij  Tri^evuvoiv,  the  hoyiovr 
is  to  you  who  believe  ;  i.  c.  the  honour  of  being  in  this  build- 
ing, and  of  having  your  souls  saved  through  the  blood  of  the 
Lamb  ;  and  becoming  sons  and  daughters  of  God  Almighty. 

Them  which  be  disobedient]  The  Jeics,  who  continued  to 
reject  the  Gospel ;  that  very  Person  whom  they  reject  is  head 
of  the  corner,  is  X..ord  over  all,  and  has  all  power  in  the  heavens 
and  the  earth. 

8.  A  stone  of  stumbling]  Uecause  in  Him  all  .lews  and 
Genliles,  who  believe,  are  united  ;  and  because  Ihe  latter  were 
admitted  into  the  church,  and  called  by  the  Go^-pe:  'c  enjoy 


Fieshly  lusts 


CHAPTER  II. 


irar  a/rainst  the  soul. 


people  of  God  :  which  had  not  obtained  mercy,  but  now  have 
obtained  mercy. 

U  Dearly  beloved,  I  beseech  yoii  "  as  strangers  and  pilgrims, 
fc  abstain  from  fleshly  lusLs,  *^  which  war  against  the  soul ; 

12  ^  Having  your  conversation  honest  among  the  Gentiles  : 

•  IChron.a9.15.  Ps»  39  laa  119  19.  Hebll.13.  Ch  1. 17.— b  Rom.  13. 14.  0*1.5. 
la.— c.l«.niC3  4  I. 

the  same  privilcffes  which  the  Jews,  as  the  peculiar  people  of 
God,  had  eiijoyed  for  two  thousand  years  before ;  therefore 
Ihey  rejected  the  Cliristian  rclisrien,  ttiey  would  have  no  par- 
takers with  tliemselves  in  ti'ie  .salvation  of  God.  Tliis  was  the 
true  cause  why  the  Jews  rejected  the  Gospel ;  a«d  Ihey  re- 
jected Christ  because  He  did  not  come  as  a  secular  Prince. 
in  the  one  case  He  was  a  slone  of  stumbling,  He  was  poor, 
and  affected  no  wnrldlv  pomp  ;  in  the  other,  He  was  a  rock  of 
offence,  for  His  Go.«pei  called  the  Gentiles  to  be  a  peculiar 
people,  whom  the  Jews  helieved  to  be  everlastingly  reprobated, 
and  utterly  inc:ip;ible  of  any  spiritual  good. 

Wfiereunio  alia  Ihey  were  appointed]  Some  good  critics 
read  the  verse  thus,  carrying  on  the  sense  from  tlie  preci'ding: 
Also  a  slone  of  slii milling,  and  a  rock  of  offence:  TUe  diso- 
bedient stumhie  against  the  tpord,  (or  doctrine,)  to  which  ve- 
rily they  were  appointed. — Mackniglit. 

Mr.  Walcefielil,  leaving  out,  with  tlie  Syriac,  the  clause — 
The  stone  which  tlie  Iniilders  disallowed,  the  same  is  made 
the  head  of  the  corner,  read.s  the  7th  and  Stli  vei-si'S  thus:  To 
you,  therefore,  wlio  tiust  tliereon,  this  stone  is  honourable ; 
hut,  to  those  who  an  not  persuaded,  (aTTCtOuvai.)  it  is  a  stone 
to  strike  upon  and  to  stumble  against,  at  tchich  tliey  stumble 
irhn  believe  not  the  icord ;  and  unfa  this  indeed  they  were 
up/minted :  that  is,  tliev  wlio  believe  not  the  icord  were  ap- 
pointed to  stiMril>le  anil  fall  by  it,  not  to  di.^believe  it;  lor  the 
word  of  the  Lord  is  either  a  sacoar  of  life  unto  life,  ov  death 
untodcalh,  to  nil  them  that  liear  it ;  according  as  they  receive 
it  by  faith,  or  reject  it  by  unbelief  The  phrase  riOcvai  rtva 
(ti  Tt,  is  very  frequent  among  the  purest  Greek  writers,  and 
signifies  to  attrilnte  any  thing  to  another,  or  to  speak  a  thing 
of  them;  of  whicli  Kypke  gives  several  examples  from  Plu- 
tarch ;  and  paraplirases  the  words  thus  :  '/'his  stumbling 
and  offence,  particularly  of  the  Jews,  against  Christ,  the 
cornerstone,  was  lung  ago  asserted  and  predicted  by  the 
prophets,  bi/  Christ,  and  by  others  ;  compare  I.sa.  viii.  14,  15. 
Matt.  xxi.  42,  4!.  Luke  ij.  34.  and  Rom.  ix.  32,  33.  Now,  this 
interpretation  of  Kypke  is  tlie  more  likely,  because  it  is  evi- 
dent that  St.  Piter  refers  to  Isa.  viii.  14,  15.  And  he  shall  be  for 
a  sanctuary  ;  but  for  a  stone  of  stuilihling,  and  for  a  rock  of 
offence  to  both  the  houses  of  Israel,  for  a  gin  and  for  a  snare 
to  the  inhabitants  of  Jerusalem  ;  and  many  among  them 
sluill  stumble,  and  fall,  and  be  broken,  &c.  The  disobedient, 
therefore,  being  appointed  to  stumble  against  the  word,  or  be- 
ing/)ro/)/.es/e.i  of,  as  persons  that  should  stumble,  necessarily 
means,  from  the  connexion  in  which  it  stands,  and  from  tlie 
jiassage  in  tlic  propliet,  that  their  stumbling,  falling,  and 
lieing  broken,  is  the  consequence  of  their  disobedience  or  un- 
belief:  but  there  is  no  intimation  that  they  were  appointed  t^r 
decreed  to  disobey,  that  tliey  might  stumble,  and  fall,  and  be 
broken.  'J'hey  stumbled  and  fell  through  \V\c\r  obstinate  un- 
belief; and  thus  their  stumbling  and  falling,  as  well  as  their 
unbelief,  were  of  tliemselves  :  in  consequence  of  this  they 
were  appointed  to  be  broken  :  this  was  God's  work  of  judg- 
ment. This  seems  to  be  the  meaning  which  our  Lord  attaches 
to  this  very  prophecy,  which  he  quotes  agaiii.st  the  chief 
priests  and  eldCrs,  Matt.  xxi.  -14.  On  the  whole  of  these  pns- 
Kages,  see  the  notes  on  Matt.  xxi.  42 — 44. 

9.  Ye  are  a  chosen  generation]  Tlie  titles  formerly  given 
to  the  whole  Jewish  church,  i.  e.  to  all  the  Israelites  without 
exception,  all  who  were  in  the  covenant  of  God  by  circumci- 
sion, whether  they  were  holy  persons  or  not,  are  here  given  to 
t^hristians  in  general,  in  the  same  way  ;  i.  e.  to  all  who  be- 
lieved in  Christ,  whether  Jews  or  Gentiles,  and  who  received 
baptism  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost. 

The  Israelites  were  a  chosen  or  elected  race,  to  he  a  special 
people  unto  the  Lord  their  God,  above  all  people  that  were 
upon  the  face  of  the  earth,  Pcut.  vii.  6. 

They  were  also  a  royal  priesthood,  or  what  Moses  calls  a 
kingdom  of  priests,  Exod.  xix.  6.  For  all  were  called  to  sa- 
crifice to  God  ;  and  He  is  represented  to  be  the  King  of  that 
people,  and  Father  of  those  of  whom  He  was  King  ;  therefore 
they  were  all  royal. 

They  were  a  holy  nalioti,  Exod.  xix.  C.  for  they  were  sepa- 
rated from  all  the  people  of  the  earth,  that  they  might  wor- 
ship the  one  only  true  God,  and  abstain  from  the  abominations 
that  were  in  the  heathen  world. 

They  were  also  a  peculiar  people,  Xaof  tti  rcpirToirjmv,  a 
purchased  people  :  n^JD  segullah,  a  prirate  property,  belong- 
ing to  God  Almighty,  Deut.vii.  G.  none  other  having  any  right 
in  them  ;  and  they  being  tinder  obligation  to  God  alone.  All 
these  things  the  apostle  applies  to  the  Christians,  to  whom, 
indeed,  they  belong,  in  their  spirit  and  essence,  in  such  away 
us  tbey  could  not  belong  to  the  Hebrews  of  old.  But  they 
were  called  to  this  state  of  salvation  out  of  darkness,  idolatry, 
superstition,  and  ungodliness,  into //is  m'arrellous  light.  The 
Gospel  dispensation,  which,  in  reference  to  the  discoveries  it 
hai  made  of  God,  His  nature,  will,  and  gracious  promises 
towards  mankind,  ditferej  so  much  from  the  preceding  dis- 
pensation of  th''  Jews,  as  the  light  of  the  meriaian  sun  from 


that,  •  whereas  they  speak  against  yon  as  evil  doers,  '  tliey  may 
by  y('ur  good  works,  which  they  shall  behold,  glorify  God  '  in 
the  dav  of  visitation. 

13  h  Submit  youi-selves  to  every  ordinance  of  man  for  the 
Lord's  sake :  whether  it  be  to  the  king,  as  supreme ; 


the  faint  twinkling  of  a  star.  And  they  had  these  privileges 
that  they  might  show  forth  the  praises  of  llim  who  had  thus 
called  them;  upt.rui,  the  virtues,  those  perfections  of  the 
wisdom,  justice,  truth,  and  goodness  of  God,  that  shone  most 
illustriously  in  the  Christian  dispensation.  These  they  were 
to  exhibit  in  a  holy  and  useful  lite,  being  transformed  into  the 
imnge  of  (Jod,  and  walking  asChrist  Himself  walked. 

10.  WIdcli  in  time  past  were  jioJ  a  people]  This  is  a  quota- 
tion from  Ilosea  i.  'J,  10.  and  ii.  23.  where  the  calling  of  the 
Gentiles,  by  the  preaching  of  the  Gospel,  is  foreiolj.  t'roin 
this  it  is  evident,  that  ttie  people  to  whom  the  apostle  now  ad- 
dresses himself,  had  been  Gentiles,  covered  with  ignorance 
and  superstition  ;  and  now  had  obtained  mercy  by  the  preach- 
ing of  the  Gospel  of  Christ. 

11.  As  strangers  and  pilgrims]  See  the  note  on  Heb.  xi. 
13.  These  were  strangers  .-ind  pilgrims  in  the  most  literal 
sense  of  the  word;  see  cha[).  i.  1.  for  they  were  strangers 
scattered  through  Asia,  Pontus,  &c. 

Abstain  from  fleshly  lusts]  As  ye  are  stravgers  and  pit- 
grims,  and  profess  tosoeka  heavenly  country, do  not  entangle 
your  affections  with  earthly  things.  While  others  spend  all 
their  time,  and  employ  all  their  skill,  in  acquiring  earthly  pro- 
perly, and  totally  neglect  the  salvation  of  their  souls.  They 
are  not  strangers,  they  are  here  td  home  ;  they  are  not  pil- 
grims, they  are  seeking  nn  earthly  possession  ;  Heaven  is 
your  home,  seek  tliat  ;  God  is  your  portion,  seek  llim.  All 
kinds  of  earthly  desires,  whe.ther  those  of  Ihe  flesh  or  of  tlifl 
eye,  or  tliose  included  in  the  pride  of  life,  ate  here  comprised 
in  the  words  fleshly  lusts. 

'Wliich  war  against  the  soul]  Airii/ff  cTparcvtivrai  Kara  rifs 
'/'i'\''?».  which  are  marshaUed  and  draien  up  in  battle  array, 
to  fight  against  the  soul ;  either  to  slay  it,  or  to  bring  it  inti> 
captivity."  This  Is  the  object  and  operation  of  every  earthly 
and  sensual  desire.  How  little  do  those  who  indulge  them, 
think  of  the  ruin  which  they  iiroduce  ! 

12.  Having  your  conversation  honest]  Living  in  such  a 
manner  among  the  Gentiles,  in  whose  country  you  sojourn,  as 
becomes  the  Gospel  which  ye  profess. 

That,  whereas  they  speak  against  you  as  evil  doers]  In 
all  the  heathen  countries,  in  the  first  nge  of  the  church,  the 
Christians  and  the  Jews  were  confounded  together;  and,  as 
the  latter  were  every  where  exceedingly  troublesome  and  se- 
ditious, the  Christiims  shared  in  their  blame;  and  suCered  no 
small  measure  of  obloquy  and  persecutiou  on  this  very  ac- 
count. It  was  doubly  necessary,  therefore,  that  the  Christians 
should  be  exceedingly  cautiou.s';  and  that  theirconduct  should 
prove  that,  although  many  of -them  were  of  the  same  nation, 
yet  they  who  had  embraced  Christianity  differed  widely  in 
their  spirit  and  conduct  from  those,  whetiier  Jews  or  Gentiles, 
who  had  7iot  received  the  faith  of  Christ. 

In  the  day  nf  visitation.]  I  believe  this  refers  to  the  time 
when  t.'od  should  come  to  execute  judgment  on  the  disobedi- 
ent Jews,  in  the  destruction  of  their  civil  polity,  and  the  stib- 
vcrsion  of  their  temple  and  city.  God  did  at  that  time  put  a 
remarkable  difiVrence  between  the  Jews  and  the  Christians  . 
all  the  former  were  either  destroyed  or  carried  into  slavery, 
not  one  of  the  latter :  nor  did  they  deserve  it,  for  not  one  of 
them  had  joined  in  the  sedition  against  the  Roman  govern- 
ment. That  the  da\/ of  visitation  means  a  time  in  which 
punishment  shiiuM  bo  inflicted,  is  plain,  from  Isa.  x.  A  nd  what 
tcill  ye  do  in  the  day  of  visitatio.n,  and  in  the  desolation 
which  shall  come  from  afar  7  To  whom  will  ye  flee  for  help  7 
And  where  will  ye  leave  your  glory  ?  Some  think  that,  by  the 
phrase  in  this  place,  is  meant,  the  time  in  which  they  should 
be  brought  befiire  the  heathen  magistrates,  who,  after  an  im- 
partial examination,  should  find  them  innocent,  and  declare 
them  as  such  ;  by  which  God  would  be  glorified  ;  the  work 
appearing  to  be  His  own.  Others  think  that  it  signifies  the 
time  in  which  God  should  make  them  the  oKcv  of  mercy  by 
Jesus  Christ.  The  words,  however,  may  refer  to  the  time  in 
which  the  Christians  should  be  called  to  snirer  for  the  testi- 
mony of  Christ :  the  heathens  seeing  them  bear  their  suirer- 
ings  with  unconquerable  patience, were  constrained  to  confess 
I  hilt  God  was  with  them  ;  and  not  a  few,  from  being  s;)ec«a/ors 
of  their  sufferings  became  converts  to  Christianity. 

13.  Submit  yourselves  to  every  ordinance  of  tnan]  In  every 
settled  state,  and  under  every  form  of  political  governrnent, 
where  the  laws  are  not  in  opposition  to  the  laws  of  God,  it 
may  be  very  soundly  and  rationally  said,  "  Genuine  Chris- 
tians have  nothing 'to  do  with  the  laws  but  to  obey  them." 
Society,  and  civil  security,  are  in  a  most  dangerous  state 
when  the  people  take  it  into  their  heads  that  they  have  a  right 
to  re-model  and  rluinge  the  laws.  See  the  whole  of  this  sub- 
ject fully  handled  in  the  notes  on  Rom.  xiii.  1,  &c.  to  which  I 
beg  every  reader,  who  may  wish  to  know  the  political  sen- 
timents of  this  work,  to  have  recourse. 

The  words  .tikti)  aiOp'.iinii)  Arnori,  literally  signify,  not  crenj 
ordinance  nf  man,  btit  every  hutnan  creature;  yet  Kril^nv 
signifies  sometimes  to  arrange,  order,  as  well  as  to  create, 
and  therefore  our  translation  may  do:  but,  as  the  apostle,  a 

<I37 


Persecutions  and  affUctions 


I.  PETER. 


musl  be  borne  •patiently. 


14  Or  unto  governors,  as  unto  them  that  are  sent  by  him  '  for 
the  punishriient  of  evil  Joers,  and  ^  for  the  praise  of  them  that 
do  well. 

15  For  so  is  the  will  of  God,  that  '  with  well  doing  ye  may  put 
to  silence  the  ignorance  of  foulisli  men  : 

16  ■"  As  free,  and  not "  using  your  liberty  for  a  cloak  of  mali- 
ciousness, but  as  °  tliP  servants  of  God. 

17  P  Honour  ^  all  men.  '  Love  the  brotherhood.  *  Foar  God. 
Honour  tl>e  kinp. 

18  '  Servants,  be  subject  to  your  masters  with  all  fear;  not 
only  to  the  good  and  gentle,  but  also  to  the  froward. 

19  For  tliis  !.9  "  tlianltwortliy,  v  jf  a  man  for  conscience  to- 
ward God  endure  grief,  sufTering  wrongfully. 

20  tor  w  what  glory  is  it,  if,  when  ye  be  buffeted  for  your 

i  Rom.i:'  4.-k  Rom. 13.3—1  Til-V',8.  Vci-.12.-in  Gal  5.  1,  13— n  Or.  havinj.— 
o  1  Cor. 7  a-?— p  Rom.l?.  in.  Phil  a,3.-qOr,  es^celn.— i  Hclv  13. 1.  Cli.  I.a^-s  Prov. 
B4.SI.  MattSa.ai.  );om.l.3  ?.-t  Eph.lVS.  Col. 382.  1  Tim.6. 1.  Tit. 8.9.-11  Or, 
ihanlc.  Liiktii.:«.  Vei  .31— v  Malt.S  10  Rom  13.0.  Ch  3. 14.— w  Ch.3. 14.5t  4.  H, 
ir>,— X  Or,  ihnAk.-y  Mait.l6.S4.   Acts  14.22.    1  Thess.3.3.   2Tim. 3.113. 

evidently  speaking  here  of  magistracy,  or  legislative  autlio- 
rity,  and  as  the  appointment  of  magistrates  was  termed  a 
creating  of  them,  it  is  bettor  to  tinderstand  the  words  thus  : 
all  the  constituted  authorities  ;  so,  Decern  tribunos  plebis  per 
pontificem  crearerunt. — Cor.  Nep.  They  created  ten  tribunes 
of  the  plebeians,  by  the  hish-pnest,  Carthagiiie  qnotannis 
annul  bini  reges  creabanltir, — Cesar.  Tliey  create  two  kings 
every  year  at  Cartilage.  Consules  creantitr  Cesar  et  Servi- 
lius. — Sallust.  Cesar  and  Servilius  were  created  consuls. 
Creare  ducem  gerendo  bellv.— To  create  a  general  to  conduct 
the  war.  The  aiieaning  of  St.  Peter  appears  to  be  this  ;  the 
Jews  thought  irunlawful  to  obey  any  ruler  that  was  not  of 
iheir  own  stock.  The  apostle  tells  them  they  should  obey  the 
civil  magistrate,  let  him  be  of  what  stock  he  may,  whether  a 
Jew  or  a  Gentile  ;  and  let  him  exercise  the  government  in 
whatsoever  J5»-)?J.  This  is  the  general  proposition  :  and  then 
lie  instances  emperors  and  iheir  deputies  ;  and,  far  from  its 
being  unlawful  for  them  to  obey  a.  heathen  magistrate,  they 
were  to  do  it  for  the  Lord's  sake,  6ia  tov  Vi.vpi:>v,  an  account 
of  tlie  Lord  ;   whose  uill  it  was,  and  who  commanded  it. 

14.  Or  untQ  governors]  By  king  as  supreme,  the  Roman 
emperor  is  meant;  and  by  governors,  rtyr'j'oaiv,  is  meant 
leaders,  governors,  presidents,  proconsuls,  and  other  chief 
magistrates,  sent  by  him  into  the  provinces  dependant  on  the 
Roman  empire. 

For  the  punishment  nf  evil  doers']  This  was  the  object  of 
their  mis.sion  ;  tlwy  were  to  punish  delinquents,  and  encou- 
rage and  protect  the  virtuous. 

15.  Por  so  is  the  mill  qf  God]  God,  as  their  supreme  Go- 
vernor, shows  tliem  that  it  is  His  will  that  they  should  act  up- 
rightly and  obediently  at  all  times  ;  and  thus  confound  the 
ignorance  of  foolish  men,  wlio  were  ready  enough  to  assert 
that  their  religion  made  them  bad  subjects.  The  word  ^ijiovi', 
which  we  translate  jjk/  to  silence,  signifies  to  muzzle  : — i.  e. 
etoptheir  mouths,  leave  them  nothing  to  say ; — let  them  assert, 
but  ever  be  unable  to  bring  proof  to  support  it. 

16.  As  free]  Tlie  Jews  pretended  that  they  were  a  free  peo- 
ple, and  owed  allegiance  to  God  alone  ;  hence  they  were  conti- 
iHially  rebelling  against  the  Roman  government,  to  which  God 
had  subjected  thein,  because  of  their  rebellion  against  Him  : 
thus  they  used  thrrir  liberty  for  a  cloak  of  maliciousness,  for 
H  pretext  of  rebellion  ;  and,  by  it,  endeavoured  to  vindicate 
their  seditious  and  rebellious  conduct. 

But  as  the  servants  of  God]  These  were  free  from  sin  and 
Satan  ;  but  thf.y  were  the  servants  of  God,  bound  to  obey 
Him  ;  and,  as  He  had  made  it  their  duty  to  obey  the  civil  ma- 
gistrate, they  served  God  by  submitting  to  every  ordinance  of 
man  for  the  Lord's  sake. 

17.  Honour  all  men]  That  is,  give  honour  to  whom  honour 
is  due,  Rom.  xiii.  7.  Respect  every  man  as  a  fellow  creature, 
and  as  one  who  may  be  a  fellow-heir  with  you  in  eternal  life  : 
and  therefore  be  ready  to  give  him  every  kind  of  succour  in 
your  power. 

Love  the  brotherhood]  All  true  Christians,  who  form  one 
great  family  of  which  God  is  the  Head. 

fear  God]  Who  gives  you  these  commandments,  lest  He 
punish  your  disobedience. 

Honour  the  King]  Pay  that  respect  to  the  emperor  which 
his  high  authority  requires;  knowing  that  civil  power  is  of  God: 
that  the  authority  with  which  He,  in  the  course  of  His  Provi- 
dence, has  invested  him,  must  be  respected,  in  order  to  its  be- 
ing obeyed ;  and  that  if  the  man  be  even  bad,  and,  as  a  man, 
be  worthy  of  no  reverence ;  yet  he  should  be  respected  on  ac- 
count of  his  office.  If  respect  be  banished,  subordination  will 
flee  with  it;  and  anarchy  and  ruin  will  rise  up  in  iheir  place. 
Truly  religions  persons  are  never  found  in  seditions.  Hypo- 
crites may  join  themselves  with  owy  class  of  the  workers  of 
iniquity,  and  say,  liiiil,  lirethren  ! 

18.  Servants,  he  subject]  See  the  notes  on  Eph.  vi.  5.  Colos. 
iii.  22.  and  Tit.  ii.  9 

With  all  fear]  With  all  submission  and  reverence. 

7'he  good  and  gentle]  Those  who  are  ever  just  in  their  com- 
mands ;  never  requiring  more  work  than  is  necessary  or 
proper;  and  always  allowing  sufflcient /oorf,  and  suflioient 
time. 

The frov^ard]  YkoXioh  ;  the  crooked,  perverse,  unreason- 
able, liiorose,  and  austere.  Your  time  belongs  to  your  mas- 
ter ;  obey  him  in  every  thing  that  is  not  sinful :  if  he  employs 
you  iiboiit  unrea«iOi»able  or  foolic)i  things,  let  him  answer  for 
43S 


faults,  ye  shall  lake  it  patiently  t  but  if,  when  ve  do  well,  and 
sulTer^or  it,  ye  take  it  patiently,  this  is  "  acceptable  with  Goil. 

21  For  y  even  hereunto  were  ye  called  :  because 'Christ also 
siitlered  "  for  us,  ^  leaving  us  an  example,  that  ye  should  fallow 
his  steps: 

22  =  Who  did  no  sin,  neither  was  guile  found  in  his  mouth  : 
2:3  d  Who,  when  he  was  reviled,  reviled  not  again  ;  when  he 

suffered,  he  threatened  not ;  but  ^  committed  f  himself  to  him 
that  jwdgeth  rigliteously  : 

24  5  Who  his  own  self  Iwre  our  sins  in  his  own  body  '>  on  the 
tree,  '  that  we,  being  dead  to  sins,  should  live  unto  righteous- 
ness :  k  by  wliosc  stripes  ye  were  healed. 

25  For  '  ye  were  as  sheep  going  astray  ;  but  are  now  return- 
ed ™  unto  the  Shepherd  and  Bishop  of  your  souls. 

zrl,.3  IS.-a  Some  rca.l,  fir  yoii.-h.lohn  13  In.Pliil.a.ri.  I  .lohn  9  6.-«  Isa.5.9. 
Luko:'34l.  .lolinS.4i;.  2i.'.ir  S.ai.  I  Iclj  4.  in -d  laa  53.7.  Mall. i7. 39.  .lohnS.4a,i9. 
lloh  l'>,3  — cLiike'?J  4G. -fOr,  comiiiirrc.l  his  cause —?  Isa  S3.4.5,6  II  Malt  5  17. 
Jlch  9  "S.-h  Or,  lo-i  Rom  (i  2,  ll.&7.fi,-k  Isa.Sa.f).— 1  Isa.  53.  Ii.  Ezck.  34.  G,— 
in  Rzek. 31. «.!.&.  37.34,   .lolm  HI  II,  14,  16,   Hcl).l3.8il.   f;)i.,'';.4. 


it.  He  may  waste  your  time,  and  thus  pbiy  the  fool  with  iiis 
own  property  :  you  can  only  fill  up  your  lime  :  let  him  assign 
the  work,  it  is  your  duty  to  obey. 

19.  For  this  is  thankworthy]  If,  in  a  conscientious  dis- 
charge of  your  duty,  you  sufier  evil,  this  is  in  the  sight  of  Gort 
thankworthy,  pleasing,  and  proper;  it  shows  that  you  prefer 
His  aiitliority  to  your  own  ease,  peace,  and  emoluinenl  ;  it 
shows  also,  as  Dr.  Macknighi  has  well  observed,  that  they 
considered  their  obligation  to  relative  duties  not  to  df'pt?nd  on 
tlie  character  of  the  person  to  whom  they  were  fo  be  perft)rm- 
ed,  nor  on  their  performing  the  duties  they  oweti  to  their  ser- 
vants; but  on  the  unalterable  relutioos  of  things  estaiiiishett 
by  God. 

20.  For  what  glory  is  it]  It  appe.nrs  from  this,  that  the  poor 
Christians,  and  especially  thos3  who  had  been  converted  tt> 
Christianity,  while  in  a  state  of  slavery,  were  often  grievous- 
ly nluised  ;  they  were  buffeted,  because  they  were  Cliristians, 
and  because  they  would  not  join  with  their  masters  in  idola- 
trous worship. 

21.  Hereunto  irere  ye  called]  Ye  were  called  to  a  state  of 
suflering,  when  ye  were  called  to  be  Christians;  foi  the  worli) 
cannot  endure  the  yoke  of  Clirist;  and  they  that  will  live  god- 
ly in  Christ,  must  suffer  persecution  ;  they  wil!  meet  with  ie 
in  one  form  or  otlier. 

Christ  also  suffered  for  »/.«}  And  left  us  the  example  of  Hi5» 
meekness  and  gentleness  ;  for  when  He  was  reviled,  He  re- 
viled not  again. — Ye  cannot  expect  to  fare  better  than  your 
blaster;  imitate  His  example,  and  His  Spirit  shall  comfort  ami 
sustain  you. 

22.  TI7(0  did  no  si7i]  He  sufTered,  but  not  on  account  of  any 
evil  lie  had  either  done  or  said.  In  deed  and  word  He  wa.^ 
immaculate ;  and  yet  He  was  exposed  to  suffering ;  expect  tlio 
same  ;  and  when  it  comes  bear  it  in  the  same  spirit.  It  is  very 
likely  that  the  apostle  mentions  guile,  because  those  who  do 
wrong,  generally  strive  to  screen  themselves  by  prcvaricatioi* 
and  lies.    These  words  appear  to  be  a  qtiotation  from  Isa.  liii.  9. 

2-3.  But  committed  himself]  Though  He  could  have  indictee} 
any  kind  of  punishment  on  His  persecutors,  yet  to  give  ns  irj 
this  respect  also  an  e.vample  that  we  should  follow  Ills  stepp. 
He  committed  His  cause  to  Him  w!io  is  the  righteous  Judge. 
To  avoid  evil  tempters,  and  the  uneasiness  and  danger  of 
avenging  ourselves;  it  isa  great  advantage  in  all  such  cases, 
to  be  able  to  refer  ourcause  to  God  ;  and  to  be  assured  that  tho 
Judge  of  all  the  earth  will  do  right. 

The  Vulgate,  one  copy  of  the  Itala,  St.  Cyprian,  and  Ful- 
gentins,  read,  Tradebat  autem  judicanti  se  injuste.  "He 
delivered  Himself  to  him  who  judged  tmrighteously  :"  mean, 
ing  Pontius  Pilate.  Some  critics  approve  of  this  reailiiig; 
but  it  has  not  sufficient  evidence  to  recommend  it  as  genuine. 

24.  Who  his  own  self]  Not  another  in  His  place,  as  some 
anciently  supposed  ;  because  they  thought  it  impossible  tliat 
the  Christ  sliotild  suffer. 

Bare  our  sins  in  his  own  body]  Bore  the  punishment  duo 
to  our  sins.  In  no  other  sense  could  Christ  bear  them.  Tu 
say  that  they  were  so  imputed  to  Him,  as  if  they  had  been  Hi.^ 
own,  and  that  the  Father  beheld  him  as  blackened  tcith  impu- 
ted sin,  is  monstrous,  if  not  blasphemous. 

That  ive,  being  dead  to  sins]  lua  raig  a^tapTiai;  aTTOycvn- 
p^voi,  that  7ce  being  freed  from  sin,  delivered  out  of  its  power, 
and  from  under  its  tyranny. 

Should  live  untorighteousness]  That  righteousness  shoidcl 
be  our  master  now,  as  sin  was  before.  He  is  speaking  stili 
to  servants  who  were  under  an  oppressive  yoke,  and  were 
cruelly  used  by  their  masters.  Scourged,  buffeted,  and  vari- 
ously maltreated. 

By  trbose  stripes  ye  trere  healed]  The  apostle  refers  here 
to  Isa.  liii.  4 — 6.  and  he  still  keeps  the  case  of  these  persecuted 
servants  in  view,  and  encoiu'ages  them  to  suffer  patiently  by 
tiie  example' of  Christ,  who  was  buffeted  and  scourged;  anil 
wliti  bore  all  this  that  the  deep  and  inveterate  icoiinds  inflict- 
ed on  their  sritils  by  sin  might  be  healed. 

2.").  For  ye  irere  as  sheep  going  astray]  Formerly  ye  wcrti 
not  in  better  moral  cond.irion,  tliiiii  your  oppressors  ;  ye  were 
like  stjay  sheep,  in  tlie  wildeniegs  of  igiuirance  and  sin,  till 
Clirisi,  the  true  and  merciful  Shepherd,  culled  you  back  from 
your  wanderings,  by  sending  you  jthc  Gaspel  01*^  His  grace. 

Bishop  of  your  .louls.]  Unless  we  consider  the  word  bi-^ihop 
as  a  corruption  of  the  word  c-^ictkotzus,' episcopas,  and  that  this 
literally  signifies  an  overseer  an  inspector,  or  oneU\aliidsth<i 


TVie  duty  of  wives 


CHAPTER  III. 


fo  their  husbands. 


(foersight,  it  can  convey  to  us  no  meaning  of  tlic  original.— 
Jesus  Chrif  I  is  the  Overseer  of  souls ;  He  has  tlieni  continually 
under  His  eye;  lie  knows  their  wants,  wislms,  dangers,  &c. 
and  provides  for  them.  As  their  Shepherd,  He  leads  iheni  to 
the  best  pastures,  defends  them  from  their  enemies,  and 
guides  tliem  by  His  eye.  .(esus  is  the  good  Shepherd  that  laid 
down  His  life  for  the  sheep. — All  human  souls  arc  inexpres- 
sibly dear  to  Him,  as  they  are  the  purchase  of  His  blood.     He 


is  still  Supreme  Bishop uv  Ovemeer  in  Jlis  church.  Healone 
is  Episcapus  epiaroporum,  "tlie  Bishop  of  bi.-ihops  ;"  a  title 
which  the.  Roman  poiitilTs  iiave  blasphemously  usurped.  But 
this  is  not  the  only  attribute  of  Jesus,  on  which  they  have  laid 
sacrilegious  hands.  And  besides  this,  with  force,  and  with 
cruelty  have  they  ruled  Ihc  sheep ;  but  the  Lord  is  breaking 
ihe  st'atr  of  their  pride,  and  delivering  the  nations  from  the 
bondage  of  their  corruption.     Lord,  let  Ihy  kingdom  come. 


CHAPTER  III. 
The  duty  of  toivcs  to  their  husbands,  how  (hey  are  to  be  adorned,  and  be  in  subjection  as  Sarah  7cas  to  Abraham,  1—6.  77(8 
duty  of  husbands  to  their  irives,  7.  How  to  obtain  htippi7ii'ss,  and  live  a  long  arid  useful  life,  S — 11.  God  loves  and 
succours  the.n  that  do  good  ;  but  His  face  is  against  the  wiclced,  12,  13.  They  should  suffer  persecution  patiently,  and 
be  always  ready  to  give  a  reason  of  the  hope  that  is  in  them  ;  mid  preserve  a  good  conscif-nce,  thinigh  they  suffered  for 
righteousness,  11 — 17.  Christ  sneered  for  us,  and  was  put  to  death  in  the  Jtesh,  hut  f/uic/cened  by  the  Spirit,  18.  How 
He  preached  to  the  old  world  while  Noah  was  preparing  the  ark,  19,  20.  TIte  salvation  of  Noah  and  his  family  a  type 
of  baptism,  21.  Christ  is  ascended  to  heaven,  all  creatures  being  subject  to  Him,  22.  [A.  M.  cir.'4064.  A  U.  cir.  bO. 
An.  Olymp.  cr.  CCIX.  4.     A.  \l  C.  cir.  813.] 

IIKEWISE  '  ye  wives,  be  in  subjection  to  your  own  hus- 
.i  bands  ;  tliat,  if  any  obey  not  the  word,  b  they  also  may 
without  the  word  °  be  won  by  the  conversation  of  the  wives; 

2  <i  While  they  behold  your  chaste  conversation  coupled  with 
fear. 

3  '  \Vho.se  adorning  let  it  not  he  that  onUvard  adorning  of 
plaiting  the  hair,  and  of  wearing  of  gold,  or  of  putting  on  of 
apparel ; 

4  But  let  it  be  '  the  hidden  man  of  the  heart,  in  that  which  is 


ri.S2    Col.-!.l8.   Tit.2.5.— b  ICor.T.IB.- 
!  I  Tir.i.i  9.   r\t..2.:\  kc. 


.IS.  15.   1  Co 


NOTES. — Verse  1.  Ye  wives,  be  in  subjection]  Consider 
that  yo\ir  husband  is,  by  God's  appnintnient,  the  head  and 
I  uler  of  the  house  ;  do  not,  tliercfore,  attempt  to  usurp  his  go- 
vernment ;  for,  even  though  he  obey  not  the  word,  is  not  a 
beiiecer  in  the  Christian  doctrine,  his  rule  is  not  thereby  iin- 
jjaired;  for  Cliristianity  never  alters  civil  relations  :  and  your 
alTectionate,  obedient  conduct,  will  be  the  most  likely  means 
(if  convincing  him  of  the  truth  of  the  doctrine  which  you  have 
received. 

Without  the  word]  That  your  holy  conduct  may  be  the 
means  of  begetting  in  them  a  reverence  for  Christianity,  the 
preaching  of  wliich  they  will  not  hear. — See  the  notes  on 
1  Cor.  xiv.  34.  ajid  Ihe  other  places  referred  to  in  the  margin. 

2.  Chaste  conversation — with  fear.]  While  they  see  that 
ye  join  modesty,  chastity,  and  the  purest  manners,  to  the  fear 
of  God. — Or,  perhaps,  fear,  (p-jf^og,  is  taken,  as  in  Eph.  v.  33. 
tor  tlie  revere^ice  due  to  tlie  husband. 

3.  Whose  adorning]  K '<r//o5. — See  the  note  on  Heb.  ix.  1. 
where  the  word  x-ua^os,  tcorld  or  ornament,  is  defined:  and 
i.lsothe  note  on  Gen.  ii.  1. 

Plaiting  the  hair,  and  of  wearing  of  gold]  Plaiting  the 
hair,  and  variously  folding  it  about  the  head,  was  the  most  an- 
cient, and  most  simple  mode  of  disposing  of  this  chief  orna- 
ment of  the  female  head.  It  was  practised  anciently  in  every 
part  of  the  East ;  and  is  so  to  the  present  day,  in  India,  in  Clii- 
na,  and  also  in  B;irbary.  It  was  also  prevalent  among  the 
(Greeks  and  Romans;  as  ancient  geins,  busts,  and  statues,  still 
remaining,  sullicienlly  declare.  We  have  a  remarkable  in- 
Flance  of  the  plaiting  of  the  hair  in  a  statue  of  Agrippina, 
wife  of  Germauicus,  an  e.vact  representation  of  whicii  may 
he  seen  in  the  work  of  Andre  Lens,  intituled,  Le  Costume 
des  Peuples  de  VAnliquHe,  pi.  33.  Many  plates  in  tlie  same 
work  sliow  the  dlflVrent  modes  of  dressing  the  hair  whicli  ob- 
tained among  the  Egyptians,  Greeks,  Romans,  Persians,  and 
ntlicr  nations.  Thin  plates  of  gold  were  often  mixed  with  tlie 
hair,  to  make  it  appear  more  ornamental  by  tlie  reflection  of 
light,  and  of  the  solar  rays.  Small  golden  bui-lcles  were  also 
used  in  different  pans;  and  among  the  Roman  ladies,  pearls, 
and  precious  stones  of  dilferent  colours.  P/;;jy  assures  , us. 
Hist.  Kat.  1.  ix.  c.  35.  that  these  latter  ornaments  were  not 
introduced  among  the  Roman  women  till  tlie  time  of  Sylla, 
about  110  yeare  before  the  Christian  a?ra.  But  it  is  evident 
from  many  remaining  monuments,  that,  in  numerous  cases, 
the  hair,  differently  plaited  and  curled,  was  the  only  orna- 
tnent  of  the  head.  Often  a  simple  pin,  sometimes  of  ivory, 
pointed  with  gold,  seemed  to  connect  Ihe  plaits.  In  monu- 
ments of  antiquity,  the  heads  of  the  married  and  single  wo- 
men may  be  known,  the  former  by  tlie  hair  being  parted  from 
the  forehead  over  the  middle  of  the  top  of  tlie  head  ;  the  lat- 
ter by  being  quite  close,  or  being  plaited  and  curled,  all  in  a 
general  mass. 

There  is  a  remarkable  passage  in  Plutarch,  Conjugalia 
Prceccpt,  c.  xxvi.  very  like  that  in  the  text;  Konjioq  yap  c^tv, 
aii  e\e}C  Kparrji,  to  Koapnw  Koafict  6e  to  KOCjiiUTcpav  yvvatxa 
TTOtnvf  notei  ic  ravrrii'  ov  xpvuoi,  ovTC  apapayfof,  ovre  kokxos, 
oXX'  baa  ctuvuTriTui,  Eiirajiaf,  aidov;,  Cji(j>amv  rrtptTiQrimv. — 
Opera  a  Wtltenb.  Vol.  1.  pag.  390.  "  An  ornament,  as  Crates 
said,  is  that  which  adorns.  The  proper  ornament  of  a  wo- 
man is,  that  which  becomes  her  best.  This  is  neither  gold, 
nor 'pearls,  nor  scarlet,  but  those  things  which  are  an  evident 
proof  of  gravity,  regularity,  and  modesty."  The  wife  of  P/(o- 
r.ion,  a  celebrated  Athenian  general,  receiving  a  visit  from  a 
lady  who  was  elegantly  adorned  with  gold  and  jewels,  and 
hM  hair  with  pearls;  took  occasion  to  call  the  attention  of 
Vier  guest  to  the  elegance  and  costliness  of  her  die.ss ;  '•  My  or- 
'lamentB,"  saij  the  wife  of  Phocicn,  "  is  my  husband,  now 
for  the  twentieth  year  general  of  the  Athenians."— P'w'.  in 


not  corruptible,  even  the  ornament  of  a  meek  and  quiet  spirit, 
which  is  in  the  sight  of  God  of  great  price. 

5  For  after  this  manner  in  the  old  time  the  holy  women  also, 
who  trusted  in  God,  adorned  themselves,  being  in  subjection 
unto  their  own  husbands  : 

6  Even  as  Sara  obeyed  Abraham,  ^calling  him  lord:  whoso 
I"  daughters  ye  are,  as  long  as  ye  do  well,  and  are  not  afraid 
with  any  amazement. 

7  '  Likewise,  ye   husbands,  dwell  with  them  according  to 

f  Paa  45.13.  Rom.a  2!l.&.7.a.'.  aCur.4.1G.— f  Gen.  lS.12.-li  Or.  cliiUien.— i  I  Cor. 
T  3.   i:pii  5  25.  Col.i  IM. 

vit.  Phoc.  How  few  Christian  women  act  this  part !  Women 
arc  in  general  at  go  much  pains  and  cost  in  their  dres.s,  as  if 
by  it  they  were  to  be  recommended  both  to  God  and  man.  It 
is,  however,  in  every  case,  the  argument  either  of  a  shallow 
mind,  or  of  a  ruin  and  corrupted  heart. 

4.  I'he  hidden  man  of  the  heart]  'O  KpvvTog  rns  KapStai 
avOpMTT}^.  This  iihrase  is  of  the  same  import  with  that  of  St. 
Paul,  Rom.  vii.  22.  6  to-o)  avOpojKeg,  the  inner  man  :  that  is, 
the  soul,  with  the  whole  system  of  affections  and  passions. 
Every  part  of  the  Scripture  treats  man  as  a  compound  being; 
the  body  is  the  outward,  or  risible  man  ;  \.\\<isoul  the  inward, 
hidden,  or  invisible  man.  The  term  avdpiij-rroi,  man,  is  deriv- 
ed, according  to  llic  best  etymologists,  from  ava  rpciriov  cjna, 
turning  the  face  jipumrd.  This  derivation  of  the  word  is 
beautifully  paraphrased  by  Ovid.  The  whole  passage  is  beau- 
tifial  ;  and,  though  well  known,  I  shall  insert  it.  After  speak- 
ing of  the  creation,  and  formation  of  all  theirrational  animal*, 
he  proceeds  thus  : — 

"  Sanctius  Ids  anittial,  mentisque  capacius  ultce 
Deerat  adhnc,  et  quod  dominnri  in  cetera  posset, 
Natns  iioMO  est :  sire  hunc  dirinn  semine  ftcil 
lile  opife.r  rerum,  mundi  tnelioris  origo  : 
Sire  recens  telliis,  sedurlaque  nuper  ab  alto 
A^tliere,  cognati  relinebat  seinina  cceli. — 
Pronaque  cum  specteiit  animulia  cetera  terram, 

Os  HOMl.S'r  SL'BI.IME  DEDIT  ;    C(ELVMlil'E  Tl'ERI 

Jussit,  ct  erectos  ad  sidcra  tollci'e  vultus." 

Metam.  lib.  1.  ver.  76. 
"A  creature  of  a  more  exalted  kind 
Was  wanting  yet,  and  then  was  m.vn  design'd. 
Conscious  of  thought,  of  more  capacious  breast, 
For  empire  formed,  and  fit  to  rule  the  rest. 
Whether  Willi  particles  of  heavenly  lire 
I'he  God  of  nature  did  liis  soul  insjiire  ; 
Or  earth,  but  new  divided  from  the  sky. 
Which  still  retained  th'  ethereal  energy.— 
Thus  while  the  mute  creation  downward  bend 
Their  sight,  and  to  their  eartlily  mother  tend, 
Man  looks  aloft :  and  with  erected  eyes 
Beholds  !  is  own  hereditary  skies."  Dryden. 

The  word  nvdpiozng,  man,  is  frequently  applied  to  the  soul  ; 
but,  generally,  with  some  epithet.  Thus,  5  tffw  aiSpcjTrog,  the 
inner  man,  Rom.  vii.  22.  to  distinguish  it  from  the  Ao^/y,  whicll 
is  called  6  c^to  avdpjiTog,  the  outer  man,  2  Cor.  iv.  Ifi. —  b  Kovn- 
Tug  ardproTTog,  Ihe  hidden  man  as  in  the  text;  h  Katvog  ai>- 
Qpi^mog.  the  new  man  ;  the  soul  renewed  in  righteousness,  Eph. 
ii.  1,^.  to  distinguish  him  from  6  ira'Saiog  ai/dpo>iTog,  the  old  man  : 
tliat  is,  man  nnregenerate :  or  in  a  state  of  sin,  Rom.  vi.  6. 
And  the  .■<oul  is  thus  distinguished  by  the  Greek  philosophers. 
A  meek  and  quiet  spirit]  That  is,  a  mind  that  will  not  give 
provocaiion  toothers;  nor  receive  irritation  by  the  provoca- 
tion of  others.  il/ee^He.'s  will  prevent  the  fii-st;  quietness 
will  guard  against  the  last. 

Great  price.]  All  the  ornaments  placed  on  the  head  and  body 
of  the  most  Ulustrious  female,  are,  in  the  sight  of  God,  of  no 
worth  :  but  a  ^neck  and  silent  spirit  are,  in  Ills  s'glit,  invalu- 
able ;  because  proceeding  from,  and  leading  to,  Himself:  be- 
ing incorruptible;  surviving  the  ruins  of  the  iorfy,  and  the 
ruins  of  time;  and  enduring  eternally. 

5.  For  after  M/.<t  moHner]  Simplicity  reigned  in  primitive 
times;  natural  ornaments  alone  were  then  in  use.  Trade 
and  commerce  brouglit  in  luxuries  ;  and  luxury  brought  pride, 
and  all  the  excessive  nonsense  of  dress.  No  female  head 
ever  looks  so  well  as  when  adorned  with  its  own  hair  alone. 
This  is  the  ornament  appointed  by  God.  To  cut  it  off,  or  lo 
cover  it,  is  an  unnatural  practice  ;  and  to  exchange  the  hair 
which  God  has  given,  for  hair  of  some  other  colour,  is  an  iit 

439 


//oic  to  o' I  tain  a  long 


1.  PETER. 


knowledge,  giving  honour  unto  tbe  wife,  kas  unto  the  weaker 
vessel,  and  as  being  heirs  together  of  the  grace  of  Ufe  ;  '  that 
your  prayers  be  not  hindered. 
S  Finally,  ■"  be  ye  all  of  one  mind,  having  compassion  one  of 
another,  "  love  °  as  brethren,  p  he  pitiful,  be  conrteous  : 

9  3  Not  rendering  evil  for  evil,  or  railing  for  railing :  but  con- 
trariwise blessing;  knowing  that  ye  are  thereunto  called,  'that 
ye  should  inherit  a  blessing. 

10  For '  he  that  will  love  life,  and  see  good  days,  '  let  him  re- 
frain his  tongue  from  evil,  and  his  lips  that  they  speak  no  guile: 


k  1  Cor  13,2!.  I  Thess  4.4— 1  ?ee.7ob42  S.  Malt. 5.23,24. &  18. 19.— m  Rom. 1:?.I6. 
&15.r!.  Ptiil  :i  16.— nKoin  13.10.  Heb  i:'..  I  Ch  3. 17.— oOr,  lovinl;lothebrelhl■en.— 
pCol3.1••.  F.ph.4.3S.— q  Prov  17. 1.3.&20.22.  M«u.5.39.  Rom. 12.14,17.  ICor.4.12. 
IThess.S.lS.-r  Malt  SS.34.-s  Ps.i.34.12,  &c. 


suit  to  the  Creator.  How  the  delicacy  of  the  female  character 
can  stoop  to  the  use  of  false  /lah;  and  especially  when  it  is 
considered  that  the  chief  part  of  this  kind  of  hair  was  once 
the  natural  property  of  some  ruffian  soldier,  who  fell  in  bat- 
tle by  many  a  gliastly  wound  !  is  more  than  I  can  possibly 
comprehenil.— See  the  notes  on  1  Cor.  xi.  14—16.  and  1  Tim. 
ii.  9. 

\nio  trusted  in  God]  The  women  who  trust  not  in  God, 
are  fond  of  dresx  and  frippery :  those  icho  trust  in  God,  fol- 
low nature  and  cominon  se?ise. 

Being  in  sulijection  unto  their  oicn husbands]  It  will  rare- 
ly be  found  that  women  who  are  fond  of  dress,  and  extrava- 
gant in  it,  iiave  any  subjection  to  their  husbands  but  what 
comes  from  7nere  necessity.  Indeed,  their  dress,  whicli  they 
intend  as  an  attractive  to  the  eyes  of  otliers,  is  a  sufficient 
proof  that  thf'y  have  neither  love  nor  respect  for  their  own 
husbands.     Let  them  who  are  concerned  refute  the  charge. 

6.  Even  as  Sarah  obeyed]  Almo.^t  tlie  same  words  are  in 
Jiab.  Tavchum,  foj.  9.  3.  "The  wife  of  Abraham  reverenced 
him,  and  ca'!:^d  him  lord,  as  it  is  written.  Gen.  xviii.  12.  And 
viy  lord  in  old."  Tlie  words  of  the  apnslle  imply,  that  she 
acknowledged  his  superiority,  and  her  own  suhjeution  to  him, 
in  tlie  order  of  God. 

Whose  daughters  ye  arc]  As  Abraham  is  represented  the 
father  of  all  his  male  believing  descendants ;  so  Sarali  is  re- 
presented as  tlie  mother  of  all  her  believing  female  posterity. 
A  son  of  Abraham  is  a  true  believer :  a  daugliter  of  Sarali  is 
the  same. 

As  long  as  ye  do  well]  For  you  cannot  maintain  your  rela- 
tionship to  her  longer  than  ye  believe ;  and  ye  cannot  believe 
longer  than  ye  continue  lo  obey. 

And  are  not  afraid  with  any  amazement.]  It  is  difficult  to 
extract  any  sense  out  of  this  clause.  The  original  is  not  very 
ca-sy :  j^tr;  g>n0ovi/svai  j.irii'-.juav  irToriani'  maybe  rendered.  And 
not  feariii g  icith  any  teirar.  If  ye  do  well,  and  act  consci- 
entiously your  part  as  faithful  wires,  ye  will  at  no  time  live 
wnder  the  distressing  apprehension  of  being  found  out:  or 
terrified  ate  very  appearance  of  the  discovery  of  infidelities,  or 
improper  conduct.  Being  not  guilty  of  these,  you  will  not 
have  occasion  to  fear  detection.  On  this  subject  a  learned 
man  hasquoted  these  words  whichl  have  produced  elsewhere, 
Ei)h.  vi.  14. 

hie  murus  aheneus  eslo, 

Nil  conscire  sibi,  nulla  pallescere  culpa. 

"Let  tliis  be  my  brazen  wall,  to  be  self-convicted  of  no  pri- 
vate delinquency,  nor  to  change  colour  at  being  charged 
with  a  fault.'' 
Happy  is  the  wife,  and  happy  is  the  husband,  who  can  con- 
scientiously adopt  the  saying. 

7.  Dwell  with  them  according  to  knowledge]  Give  your 
wives,  by  no  species  of  unkind  carriage,  any  excuse  for  delin- 
quency. How  can  a  man  expect  his  wife  to  be  faithful  to  him, 
if  he  be  unfaithful  to  her 7  and  rice  versa. 

Giving  honour  unto  the  'cife]  Using  your  superior  strength 
and  experience  in  her  behalf:  and  thus  honouring  )Liet\>y  be- 
coming her  protector  and  support.  But  the  word,  ri^ij),  ho- 
nour, signitifs  inainte?iance  as  wel\  as  respect ; — maintain, 
provide  for  the  wife. 

As — t/ie  weafcer  vessel]  Being  more  delicately,  and  conse- 
quently more  slenderly, constructed.  Roughness  and  strength 
go  hand  in  hand  :  so  likewise  do  beauty  and  frailty.  The  fe- 
male has  what  the  man  wants,  beauty  and  delicacy.  The  male 
has  what  the  female  wants,  courage  and  strength.  The  one 
is  as  good  in  its  place  as  the  other:  and  by  these  things  God 
has  made  an  equality  between  the  man  and  Ihp  woman,  so 
tfiat  there  is  properly,  very  little  superiority  on  eitlier  side. — 
See  the  note  on  1  Thess.  iv.  4. 

Being  heirs  together]  Both  the  man  and  woman  being 
equally  called  to  eternal  glory ;  and  as  prayer  is  one  great 
means  of  obtaining  a  meetness  forit ;  it  is  necessary  that  they 
should  live  together  in  such  a  manner,  as  to  prevent  all  fami- 
ly contentions,  that  they  may  not  be  prevented,  by  disputes  or 
misunderstandings,  from  uniting  daily  in  this  most  important 
duty — family  and  social  prayer. 

8.  Be  ye  all  of  one  mind]  Unity,  both  in  the  family  and  in 
the  church,  being  essentially  necessary  to  peace  and  salva- 
tion.— See  on  Rom.  xii.  Ifi.  and  xv.  5. 

Having  compassion]  Suf/TraOn;  ;  being  sympathetic;  feel- 
ing for  each  other  :  bearing  each  otlier's  burdens. 

Love,  as  brethren]    <t>i'^ni£\4i''i ;  be  lovers  of  the  brethren. 

Pitiful]  EiwTrXajxi"",  tender-hearted ;  let  your  boicels 
yearn  over  the  distressed  and  afflicted. 

Courteoiis]  '^i)KO(ppov€i,  be  friendly-minded ;  acquire  and 
-  _.  4'iQ 


and  comfurtahlc  life. 

1 1  I-et  him  "  eschew  evil,  and  do  good  ;  v  let  him  seek  peace, 
and  ensue  it. 

12  For  the  eyes  of  the  Lord  are  over  the  righteous,  w  and  hia 
ears  are  open  unto  their  prayers :  but  the  lace  of  the  Lord  ia 

against  them  that  do  evil. 

13  y  And  who  is  he  that  will  harm  you,  if  yc  be  followers  of 
that  which  is  good? 

14  '  But  and  if  ye  suffer  for  righteousness'  sake,  happy  are 
ye :  and  "  be  not  afraid  of  their  terror,  neither  be  troubled ; 

15  But  sanctify  the  Lord  God  in  your  hearts  :  and  *>  be  ready 


t.TaniMlJC.  Ch2. 1,22.   Rev.14.5.— u  Fsa  3 
12.1S.&14.I9      Hcb.l2.l4.—w  John  9.31.    .l»r 
Tobitia-.    Rom  3.'38.-zMalc  S.  10  11,12.  Ch  3. 19. Sc. 4  14 
13.   .lcr.1.8.  .rolinl4.1,27.— b  Fsa.119.45.   Acl8  4.S.  Col. 4. 6.  a 'i' 


27.  Isa. 1.10,17.  3.7bhnll.-vRom. 

5.  IG.— X  <rr.  upon  — ;■  Prov.  16,7. 

l.la.— als».8.12. 


cultivate  a  friendly  disposition.  But  instead  of  this  word,  ra- 
ireii/u(Ppuvcs,  be  /tumble-minded,  is  the  reading  of  ABC.  more 
than  twenty  others,  with  tlie  Syriae,  Arabic  of  Erpen,  Cop- 
tic, Armenian,  Slavonic,  and  some  of  the  Fathers.  This  ^is 
probably  the  true  reading  :  and  Griesbach  has  admitted  it  in- 
to the  text. 

9.  Not  rendering  evil  for  evil]  Purposing,  saying,  doing 
nothing  but  good  :  and  invariably  returning  good  for  evil. 

Ye  are  thereunto  called]  This  is  your  calling,  your  6?/.'!!'- 
7iess  in  life ;  to  do  good,  and  lo  do  good  for  evil ;  and  to  \m- 
^\oi-e  GoiV a  blessing  even  on  your  worst  enemies.  And  this 
IS  not  only  your  duty,  but  y  ur  interest ;  for  in  so  doing,  you 
shall  ohtnin  God's  blessing,  even  life  for  evermore. 

10.  for  he  that  will  love  life]  This  is  a  quotation  from  Psa. 
xxxiv.  12— 16.  as  it  stands  in  tlie  >'eptuagint :  only  the  impe- 
rative is  changed  into  tlie  aorist  of  the  imperfect,  &<;.  iter 
who  wishes  to  live  long  and  prosperously,  must  a-ct  as  he  is 
liere  directed.  1.  He  must  refrain  from  evil-sjieaki^ig,  lying, 
and  s'andering.  2.  He  must  avoid  Jinttery,  and  fair  speech- 
es which  cover  hypocritical  or  wicked  intentions.  3.  He 
must  avoid  evil,  k'eep  going  atroy,  CKK'XivaTfii,  from  evil.  4. 
He  must  do  good  ;  he  must  walk  in  the  way  of  riglileniisnes.s. 
5.  He  must  live  peaceably  with  all  men;  seek  peace  where  it 
has  been  lost ;  restore  it  where  it  has  been  broken  ;  and  pur- 
sue it  where  it  seems  to  he  tlying  away.  He  who  lives  thii.i, 
must  live  happy  in  himself.  And,  as  e.Tcess  in  aclior.  and 
passion  always  tends  to  the  shortening  of  life,  and  nothiiijj 
preys  on  tlie  constitution  more  than  disorderly  p.assions  ;  he 
must  live  not  only  happiest,  but  longest,  who  avoids  them.  U 
is  an  edifying  story  that  is  told  in  the  book  of  Mussar,  chap. 
i.  quoted  by  Rosenmnller :  "A  certain  person  traveliiijg 
through  the  city,  continued  to  call  out,  I]  ho  irmits  the  elixir 
of  lifel  The  daughter  of  Rabbi  .loda  heard  him,  and  told  her 
father.  He  said.  Call  the  man  in.  When  he  came  in,  the 
Rabbi  said.  What  is  that  elixir  of  life  tliou  seilest  7  He  an- 
swered. Is  it  not  written,  Vt'hat  man  is  lie  that  loreth  lije, 
and  desireth  to  see  good  days,  let  him  refrain  his  tongue 

from  evil,  artd  his  lips  from  spealdng  guile.  'J'his  is  the  elixir 
of  life,  and  is  found  in  the  mouth  of  man." 

12.  The  eyes  of  tlie  Lord  are  over  the  righteous]  That  i.-s^ 
he  is  continually  under  God's  notice  and  His  care ;  God  conti- 
nually walclies  for  him,  and  watches  over  him  :  and  he  ia 
under  His  constant  protection. 

And  his  ears  are  open  unto  their  prayers]  The  original  is 
very  emphatic.  The  eyes  of  the  Lord  are  iip07i  the  righteous  ; 
and  his  ears  to  their  prayers.  The  rigViteous  man  ever  at- 
tracts the  Divine  notice ;  and  wherever  he  is,  there  is  the  ear 
of  God  :  for,  as  every  righteous  man  is  a  man  of  prayer, 
wherever  he  prays,  there  is  the  ear  of  God,  into  which  the 
prayer,  as  soon  as  formed,  entei^s. 

But  the  face  qf  the  Lord]  Far  from  His  eye  being  upont 
them,  or  His  ear  to  their  requests  ;  for  prayer  they  hav'e  none  ;. 
His/«ce,  His  approtiation,  Hia  providence,  and  blessing,  are 
turned  away  from  them  ;  and  He  only  looks  upon  them  to 
abhor  them,  and  to  turn  the  arm  of  His  justice  against  them. 

1«.  fVlio  is  he  that  will  harm  you]  Is  it  possible  that  a  man 
can  be  wretched,  who  has  God  for  his  friend  l  "  All  the  de- 
vices which  the  devil  or  wicked  men  work  against  such,  must 
be  brought  to  nought ;  and  by  the  providence  of  His  goodness, 
be  dispersed." 

If  ye  be  followers,  &e.]  'Eav  Tov  AyaQov  ntfirjTai  yevriadt,. 
If  ye  be  imitators-  of  the  Good  One,  i.  e.  of  God.  'O  AyaBo;, 
The  Good  One,  is  one  of  God's  prime  epithets,  see  Matt.  xix. 
17.  and  Satan  is  distinguished  by  the  reverse,  o  -novripoi,  the 
EVIL  one.  Matt,  xxiii.  19.  where  see  the  notes.  Instead  of  /<(• 
fnqrat,  followers,  or  rather  imitators,  ^rfKixirai,  zealous  of  what 
is  good,  is  the  reading  of  ABC.  fifteen  others,  both  the  Syriac, 
Erpen's  Arabic,  the  Coptic,  ..'Ethiopie,  Armenian,  and  Vul- 
gate, with  some  of  the  fathers.  This  is  a  very  probable  read. 
ing;  and  Gn'esAocA  has  placed  it  in  the  »ia7-g-!n,  as  a  candi- 
date for  the  place  of  that  in  the  text. 

14.  But  and  if  ye  suffer]  God  may  permit  you  to  be  tried 
and  persecuted  for  righteousness'  sake ;  but  this  cannot  essen- 
tially harm  you  :  He  will  pieiss  even  this  into  your  service, 
and  mal<e  it  work  for  your  good. 

Happy  are  ye]  This  seems  to  refer  to  Matt.  v.  10,  &c. 
Blessed,  or  happy,  are  ye  irhen  men  persecute  you,  &c.  It  is 
a  happiness  to  sulfer  for  Cluist  ;  and  it  is  a  hiippiness,  be- 
cause if  a  man  were  not  holy  and  righteous,  the  world  would 
not  persecute  him  :  so  he  is  hajipy  in  the  very  cause  of  hia 
sufTeriiigs. 

Be  not  afraid  nf  their  terror]  Tov  cc  (jtoliov  avTMv  fin  (pu/?i; 
&r]rc,fear  not  their  fear ;  see  Isa.  viii.  12.     yomeliicc-s  fear 


Christ  once  suffered  fur  un, 


CHAPTER  IIT. 


always  to  give  an  answer  to  every  man  that  asketli  you  a  rea- 
Bon  of  the  hope  that  is  in  you  with  meekness  and  "^  fear: 

16  <"  Having  a  good  conscience;  '  that  wliereas  tliey  speak 
evil  of  you,  as  of  evildoers,  they  may  be  ashamed  that  falsely 
accuse  your  good  conversation  in  Clirist. 

17  For  il  is  belter,  if  the  will  of  God  be  so,  tliat  ye  sulTer  for 
well  doing,  than  for  evil  doing. 

18  For  Christ  also  hath  f  once  sufTered  for  sins,  the  just  for  the 

cOr,  rev«reiice.-dHeb.l3.18.-«Til.S.8.  Ch.?.13.-f  Rom.5.6.  Heb.9.26,a8.  Ch. 

S'il.Ul.i.-g'iCor  13.4.— h  Col. 1.21,23, 


is  put  for  the  object  of  a  mail's  religious  itorship,  sec  Gen. 
xxxi.  42.  Prov.  i.  26.  and  the  place  in  /ta/a/i  just  quoted.  The 
exhortation  may  mean,  fear  7iot  their  gods ;  they  can  do  you 
no  hurt:  and,  supposing  that  tlioy  curse  you  by  them,  yet  be 
not  troubled — "  He  who  fears  God,  needs  have  no  other  fear." 
15.  But  sanctify  the  Lord  God  in  yotir  hearts]    To  sancti- 
fy God,  may  sign'ity  to  offer  Him  tlie  praises  due  to  His  gr.jcc  ; 
but,  as  to  sanctify  literally  signifies  to  make  holy,  it  is  impos- 
sible that  God  should  be  thu^s  sanctified.     Wc  have  often  al- 
ready seen  that  ayiaZ,io,  signifies  to  separate  from  earth,  tliat 
is,  from  any  common  use  ox  purpose  ;  that  tlie  thing  or  per- 
son thus  sejyarated  may  be  devoted  to  a  sacred  use.     Perliapa 
we  should  understand  Peter's  words  thus  :  entertain  just  no- 
tions of  God,  of  His  nature,  power,  will,  justice,  goodness, 
and  trutli ;  do  not  conceive  of  Him  as  being  actuated  l)y  sucli 
passions  as  men  ;  separate  Him  in  your  hearts  from  every 
thing  earthly,  human,  fickle,  rigidly  severe  or  capriciously 
merciful.    Consider  that  He  can  neitlier  be  like  man,  feel  hke 
man,  nor  act  like  man.     Ascribe  no  human  passions  to  Him, 
for  this  would  desecrate,  not  sanctify  Him.     Do  not  confine 
Him  in  your  conceptions  to  place,  space,  vacuity,  heaven,  or 
earth:  endenvonr  to  think  wortliily  of  tiie  immensity  and 
eternity  of  His  nature,  of  His  omniscience,  omnipresence, 
and  omnipotence.     Avoid   the  error  of   the   heathen.s,   wlio 
bonnd  even    tlicir  Dii  majures,  their  greatest  gods,  hy  fate, 
as  many  well-meaning  Christians  do  tire  true  God  by  deci  ees ; 
conceive  of  Him  as  infinitely  free  to  act,  or  not  act,  as  He 
pleases.     Consider  the  goodness  of  His  nature  ;  for  goodness, 
in  every  possible  state  of  perfection  and  infinitude,  belongs  to 
Jfim.     Ascribe  no  malerolence  to  Him;  nor  any  work,  pur- 
pose, or  decree,  tiiat  implies  it :  tliis  is  not  only  a  human  pas- 
sion, but  a  passion  o{  fallen  man.     Do  not  suppose  that  He 
can  do  evil,  or  that  Ha  can  destroy  wlien  lie  miglit  sure  :  that 
He  ever  did,  or  ever  can,  hate  any  of  those  whom  He  made 
in  His  own  imag",  and  in  His  own  likeness ;  so  as,  by  a  posi- 
tive decree,  to  doom  them,  u:iborn,  to  everlasting  perdition  ; 
or,  what  is  of  the  same  import,  pass  them  by  witliout  aflord- 
ing  them  tlie  means  of  salvation,  and  consequently  renderino- 
it  impossible  for  them  to  be  saved.— Thus  endeavour  to  con° 
f-eive  of  Him  ;  and,  by  so  doing,  you  separate  Him  from  all 
that  is  impe/fect,  human,  evil,  capricious,  changeable,  i\nd 
unkind.    Ever  remember  th:it  ho  has  wisdom  without  error  ; 
power,  without  limits;  truth,  without  falsity  ;   love,  without 
liatied;  holiness,  witliout  evil;  and  justice,   without  rigour 
or  severity  on  the  one  hand,  or  capricious  tenderness  on  tlie 
otlier.     In  a  word,  that  He  neither  can  be,  say,  purpose,  or  do 
any  thins  that  is  not  infinitely  just,  holy.  wise,  true,  and  gra- 
cious; that  He  hates  notliing  that  He  has  made;  and  has  so 
loved  tlic  world,  the  whole  human  race,  as  to  give  His  only 
begotten  Son  to  die  for  them,  that  they  miglit  not  perish,  but 
have  everlasting  life.     Thus  sanctify  the  Lord  God  in  your 
hearts  ;  and  you  will  ever  be  ready  to  give  a  reason  of  the 
trne  that  is  in  you,  to  every  serious  and  candid  inquirer  after 
'..'ith.     Most  religious  systems  and  creeds  are  incapable  of 
rational  explanation,  because  founded  on  some  misconception 
Ql  tlie  Divine  nature. 

"  They  set  at  odds  heaven's  jarring  attributes  : 
And  with  one  excellence  another  wound." 
The  system  of  humanizing  God,  and  making  Him,  by  our 
unjust  conceptions  of  Him,  to  act  as  ourselves  would,  in  cer- 
tain circumstances,  has  been  the  bane  both  of  religion  and 
piety ;  and,  on  this  ground,  infidels  have  laughed  us  to  scorn 
It  IS  high  time  that  we  should  no  longer  know  God  after  the 
flesh  ;  for,  even  if  we  have  known  Jesus  Christ  after  tlie  llesh 
we  are  to  know  Him  so  no  more 


that  he  might  bring  Us  to  God. 

unjust,  that  he  might  bring  us  to  God,  ^  being  put  to  death  h  in 
the  flesh,  but  i  quickened  by  the  Spirit: 

19  By  which  also  he  went  and  k  preached  unto  the  spirits  '  in 
prison  ; 

20  Which  sometime  were  disobedient,  ■"  when  once  the  long- 
suffering  of  God  waited  in  the  days  of  Noah,  while  "  the  ark 
was  preparing,  "  wherein  iew,  that  is,  eight  souls,  were  saved 
by  water. 

t49.9.&61.1.— m  Gm.6.3,B, 


What  I  have  written  above  is  not  against  any  particular 
creed  of  religious  people  ;  it  is  against  anv  or  all  to  which  it 
may  justly  apply  ;  it  may  even  be  against' some  portions  of 
my  own;  for,  even  in  this  respect,  I  am  obliged  daily  to  hi- 
,hour  to  sanctify  the  Lord  God  in  my  heart ;  to  abstract  Him 
jrom  every  thing  earthly  and  human,  and  apprehend  Him,  as 
tar  as  possible,  in  His  own  essential  nature  and  attributes 
through  the  light  of  His  Spirit,  and  the  medium  of  His  owti 
revelation.  To  act  thus,  requires  no  common  effort  of  soul  • 
andjiist  apprehensions  of  this  kind  are  not  acquired  without 
inuch  prayer,  much  self-reflection,  much  time,  and  much  of 
the  grace  and  mercy  of  God. 

Instead  of  tov  Bcov,  God,  ADO.  four  others,  both  the  Suri- 
ac,  Erpen  s  Arabic,  the  Coptic,  Vu!gate,  and  Armenian,  with 
C  eme»/  and  Fulgentius,  read  to-.'  Xpis-ov,  CimjsT.—Sancli/i/ 
.t!i'",^'""' ''*""'*•  This  reading  is  at  least  equal  to  the 
olhffl-.  III  the  authorities  by  which  it  is  supported  :  but  u^hich 
was  written  by  St.  Peter  we  know  not. 

A  rca.son  qft/u;  hope]  An  account  of  your  hope  of  the  re- 
surrection of  the  dead,  and  eternal  life  in  God's  glory.  Thi^^ 
YJt^  '''esreat  object  of  their  hope,  as  Christ  was  the  grand  Ob- 
ject  of  their  fatl/i. 

Vu.  Vf.  3  K 


1  he  word  amjXoyia,  which  we  translate  ansteer,  signifies  a 
defence  ;  from  this  we  have  our  word  apology,  which  did  not 
originally  signify  an  excuse  for  an  act,  but  a  defence  of  that 
act.  The  defences  of  Christianity,  by  the  primitive  fathers, 
are  called  opologies.—f-'ce  the  note  on  Acts  xxi.  1. 

lfith?neekness  and  fear]  Several  excellent  MSS.  add  the 
word  «AAa,  but,  here ;  and  it  improves  the  sense  considerably 
—Be  ready  alicays  to  give  an  answer  to  every  man  that 
asketh  you  a  reason  of  the  hope  thai  is  in  you  ;  Bt7T  trith 
meekness  and  fear.  Do  not  permit  your  readiness  to  an- 
siver,  nor  the  confidence  you  have  in  the  goodness  of  your 
cause,  to  lead  you  to  answer  perthi  or  superciliously  to  any 
person  :  defend  the  truth  with  all  possible  gentleness  and 
fear  ;  lest,  while  you  are  doing  it,  you  rhould  forget  His  pre- 
sence whose  cause  you  support ;  or  s:iy  any  thing  unbecom- 
ing the  dignity  and  holiness  of  the  religion  which  you  have 
espoused  ;  or  inconsistent  with  that  heavenly  temper  which 
the  Spirit  of  your  indwelling  Lord  must  infallibly  produce. 

16.  Having  a  good  conscience]  The  testimony  of  God  in 
your  own  soul  ;  that,  in  simplicity,  and  godly  sincerity,  you 
have  your  conversation  in  the  world.— See  on  the  term  con- 
science, at  the  end  of  Hebrews. 

Wliereas  they  spenk  evil  of  you]  See  the  same  sentiment 
in  chap.  ii.  12.  and  tlie  note  there. 

17.  For  it  is  better]    See  on  chap,  ii,  19,  20. 

18.  Christ  also  hath  once  suffered]  See  the  notes  on  Rom. 
V.  6.     Heb.  ix.  28. 

Put  to  death  in  theflesh]    In  his  human  nature. 

But  quickened  by  the  Spirit]  That  very  dead  body,  revived 
by  the  power  of  His  Divinity.  There  are  various  opinions  on 
the  meaning  of  this  verse,  with  which  I  need  not  trouble  the 
reader,  as  I  liave  produced  that  which  is  most  likely. 

19.  By  which]  Spirit,  His  own  Divine  energy  and  authority— 
He  went  and  preached]  By  the  ministry  of  Noah,  one  hun- 
dred and  twenty  years. 

7'o  the  spirits  in  prison]  The  inhabitants  of  the  antedilu- 
vian world;  who,  liaving  been  disobedient,  and  com  icled  of 
the  most  flagrant  transgressions  against  God,  wex-e  sentenced 
by  Hisjust  law  to  destruction.  But  their  punishment  was  de- 
layed, to  see  if  they  would  repent;  and  the  long-suffering  of 
God  waited  one  hundred  and  twenty  years,  which  Ncre  grant- 
ed to  them  for  this  purpose  ;  during  which  time,  as  criminals 
tried  and  convicted,  they  are  represented  as  being  in  prison, 
detained  under  the  arrest  of  Divine  justice,  which  wailed 
either  for  their  repentance,  or  flie  expiration  of  the  respite, 
that  the  punishment  pronounced  might  be  inflicted.  This  I 
have  long  believed  to  be  the  sense  of  this  difficult  passage; 
and  no  other  that  I  liave  seen  is  so  consistent  with  the  whole 
scope  of  the  place.  That  the  Spirit  of  God  did  strive  with, 
convict,  and  reprove,  the  antediluvians,  is  evident  from  Gen. 
vi.  3.  My  Spirit  shall  not  always  strive  with  man,  foras- 
much as  he  is  flesh;  yet  his  days  shcdl  be  one  hundred  and 
twenty  years.  And  it  was  by  this  Spirit  that  Noah  became  a 
preacher  of  righteousness  and  condemned  that  ungodly  world, 
Heb.  XI.  7.  who  would  not  believe,  till  wrath.  Divine  pimisli- 
menf.  came  upon  them  to  the  uttermost.  The  word  irvnmaai, 
spirits,  is  supposed  to  render  this  view  of  the  subject  impro- 
bable, because  this  must  mean  disembodied  spirits;  but  this 
certainly  does  not  follow,  for  the  spirits  of  just  men  made 
perfect,  Heb.  xii.  23.  certainly  means  righteous  men,  and  men 
still  in  the  church  militant ;  and  the  Father  of  spirits,  Heb. 
xii.  9.  means  men  still  in  the  bodi/  ;  and  the  God  of  the  spirits 
qt  all  flesh,  Numb.  xvi.  22.  and  sxvii.  16.  means  men  not  in  a 
disembodied  state. 

lint  even  on  this  word  there  are  sei-eral  various  readings, 
some  of  the  Greek  MSS.  read  Trfr.vnari,  in  spirit,  and  one 
IlvcvijaTi  A}  IM,  in  the  Holy  Spirit.  I  have  before  me  one  of 
the  first,  if  not  the  very  first  edition  of  the  Latin  Bible;  and 
in  it  the  veree  stand.s  thus—/;;  quo  et  hiis  qui  in  carcere  erant, 
SPIRITUALITER  vcniens  predicavit;  "by  which  he  came  s;>j 
ritually,  and  preached  to  them  that  were  in  prison." 

In  two  very  ancient  MSS.  of  the  Vulgate  before  me,  the 
clause  is  thus— /«  quo  et  hiis  qui  in  carcere  erant  spikitw 
ventens  predicavit;  "in  which,  coming  by  the  Spirit,  He 
preached  to  those  who  were  in  prison."  This  is  the  reading 
also  in  the  Complutensian  Polyglot. 

Another  ancient  MS.  in  my  possession  has  the  words  ne.tr- 
ly  as  in  the  printed  copy— Tn  quo  et  hiis  qui  in  carcere  con- 
cr.rsi  erant,  spiritualiter  veniens  predicavit ;  "in  which, 
coming  spiritually,  he  preached  to  those  who  were  shut  up 
in  prison." 

Another  MS.  written  about  A.  D.  1370,  is  the  same  as  the 
printed  copy. 

The  common  printed  Vulgate  i.<;  different  from  all  these, 
and  from  all  the  MSS.  of  the  Vulg.ite  which  I  have  seen,  in 
rcMmg  spirilibu.i,  "to  the  spirits." 
In  my  old  MS.  Bible,  which  contains  the  first  translation  into. 
441 


We  should  suffer  cheerfully 

21  'The  like  figure  whereunto  even  baptism  doth  also  now 
save  us  (not  the  putting  away  of  "^  the  filth  of  the  flesh, '  but 
the  answer  of  a  good  conscience  toward  God,)  '  by  the  resur- 
rection of  Jesus  Christ : 

p  Eph.S.26.— q  Tit. 3.5.-1-  Rom.lO.lO  — s  Ch.l.3.-t  Paa.lIO.I. 


I.  PETER. 


for  the  cause  of  Chriai. 


English  ever  made,  the  clause  is  the  following— Jn  toijfcbe 

tijfnfl  anU  to  J)cm  tfjat  toeren  rlosiU  toanHer  m  pri= 
son,  t)f  comntjnae  in  Spirit,  prerliitie.  The  copy  from 

which  this  translation  was  taken  evidently  read  conchisi 
erant,  with  one  of  the  MSS.  quoted  above,  as  clo.Slll  tOflwlJeV 
proves.  " 

I  have  quoted  all  these  autluirities  from  the  most  authentic 
and  correct  copies  of  tlie  Vulgate,  to  show  that  from  tlieni 
there  is  no  ground  to  believe  that  tlie  text  speaks  of  Chri.=t's 
going  to  hell  to  preach  the  Gospel  to  the  damned ;  or  of  His 
going  to  some  feigned  place  where  the  souls  of  the  patriarchs 
were  detained,  to  whom  He  preached,  and  wliom  He  deliver- 
ed from  tliat  place,  and  took  with  him  to  Paradise:  which 
the  Romish  church  holds  as  an  article  of  faith. 

Though  the  judicious  Calmet  holds  with  his  church  this 
opinion,  yet  he  cannot  consider  the  text  of  St.  Peter  as  a  proof 
of  it.  I  will  set  down  his  own  words  .—Le  sentiment  qui  vent 
que  Jesus  Christ  soil  descendu  aux  enfers  pojir  annoyicer 
sa  venue  aux  anciens  palriarclies,  et  pour  les  tirer  de  cette 
espece  de  prison,  oil  ils  I'attendoient  si  long  terns,  est  indu- 
bitable: et  tcous  le  regardons  comme  un  article  de  notre  foi : 
mais  on  pent  douter  que  ce  snit  le  sens  de  saint  Pierre  en 
cet  endroit.—"The  opinion  which  states  that  Jesus  Christ 
descended  into  hell,  to  announce  His  coming  to  the  ancient 
patriarchs,  and  to  deliver  them  from  that  species  of  prison 
where  they  had  so  long  waited  for  Him,  is  incontrovertible: 
and  we,  (the  Catholics,)  consider  it  as  an  article  of  our  faith  : 
but  we  may  doubt  whether  this  be  the  meaning  of  St.  Peter 
in  this  place." 

Some  think  the  whole  passage  applies  to  the  preaching  of 
the  Gospel  to  the  Gentiles;  but  the  interpretation  given  above 
appears  to  me,  after  the  fullest  consideration,  to  be  the  most 
consistent  and  rational,  as  I  have  already  remarked. 

20.  When  once  the  long-suffering  nf  God  waited]  In  Pir- 
key  Aboth,  cap.  v.  2.  we  have  these  words :—"  There  were 
ten  generations  from  Adam  to  Noah,  that  the  long-suffering 
of  God  miglit  appear;  for  each  of  these  generations  provoked 
Him  to  anger,  and  went  on  in  their  iniquity,  till  at  last  the 
deluge  came." 

Were  saved  by  water.]  While  the  ark  was  preparing,  only 
Noah's  family  believed;  these  amounted  to  eight  persons; 
and  these  only  were  saved  from  tlie  deluge,  6i'  vSarus,  on  the 
water ;  the  rest  all  per'slied  in  the  water;  though  many  of 
tliem,  while  the  rains  descended,  and  the  waters  daily  in- 
creased, did  undoubtedly  humble  themselves  before  God,  call 
for  mercy,  and  receive  it ;  but,  as  lliey  had  not  repented  at 
the  preaching  of  Noah,  and  the  ark  was  now  closed,  and  the 
fountains  of  tlie  great  deep  broken  up,  they  lost  their  lives, 
though  God  might  liave  extended  mercy  to  their  souls. 

21.  The  tike  Jig ure  ichereunlo,  &c.]  Dr.  INIacknight  has 
translated  this  verse  so  as  to  make  the  meaning  more  clear: — 
By  which  (water,)  the  antitype  baptism,  (not  the  putting 
away  of  the  filth  of  the  flesh,  but  the  ansiaer  of  a  good  con- 
science toumrds  God,)  now  saveth  us  also,  through  the  resur- 
rection of  Jesus  Christ. 

He  remarks,  that  the  relative  'co  being  in  the  neuter  gender, 
its  antecedent  cannot  be  ki/3o>to<;,  the  ark,  which  is  feminine, 
but  viaip,  water,  which  is  neuter. 

There  are  many  difficulties  in  this  verse;  but  the  simple 
meaning  of  the  place  may  be  easily  apprehended.  Noah  be- 
lieved in  God,  walked  uprightly  before  Him,  and  found  grace 
in  his  sight ;  he  obeyed  Ilim  in  building  the  ark,  and  God  I 


22  Who  is  gone  into  heaven,  and  « is  on  the  riglit  hand  of  God ; 
"angels  and  authorities  and  powers  being  made  subject  unto 

him. 


Rom. 8.34,  Eph.1.20.  Col.3.1.  Heb.1.3.— u  Rom.8.38.  lCor.lS.24.  Eph.l.ai. 


made  it  the  means  of  his  salvation  from  the  waters  of  the 
deluge.  Baptism  implies  a  consecration  and  dedication  of 
the  soul  and  body  to  God  the  Father,  Son,  and  Holy  Spirit. 
He  who  is  faithful  to  his  baptismal  covenant,  taking  God 
tlirough  Christ,  by  the  Eternal  Spirit,  for  his  portion,  is  saved 
here  from  his  sins;  and  through  the  resurrection  of  Christ 
from  the  dead,  has  the  well-grounded  hope  of  eternal  glory. 
This  is  all  plain ;  but  was  it  the  deluge  itself,  or  the  ark,  or 
the  being  saved  by  that  ark  from  the  deluge,  that  was  the 
antitype  of  wliich  St.  Peter  speaksl  Noah  and  his  family 
were  saved  by  water ;  i.  e.  it  was  the  instrument  of  their  be- 
ing saved  through  the  good  providence  of  God.  So  tlie  water 
oi  baptism,  ty])ifying  tlie  regenerating  influence  of  the  Holy 
Spirit,  is  the  means  of  salvation  to  all  those  wlio  receive  this 
Holy  Spirit,  in  its  quickening,  cleansing  efficacy.  Now,  as 
the  waters  of  the  flood  could  not  have  saved  Noah  and  hia 
family,  had  they  not  made  use  of  the  ark:  so  the  water  of 
baptism  saves  no  man,  but  as  it  is  the  means  of  his  getting  his 
heart  purified  by  the  Holy  Spirit,  and  typifying  to  him  that 
purification.  The  ark  was  not  immersed  in  the  water;  had 
it  been  so  they  must  all  have  perished;  but  it  was  borne  up 
on  the  icater,  and  sprinkled  with  the  rain  that  fell  from  liea- 
ven.  This  text,  as  far  as  I  can  see,  says  nothing  in  behalf  of 
immersion  in  baptism;  but  is  rather,  from  the  circumstance 
mentioned  above,  in  iavriwr  oi  sprinkling.  In  either  case,  it 
is  not  tlie  sprinkling,  washing,  or  cleansing  the  body,  thai 
can  be  of  any  avail  to  the  salvation  of  the  soul,  but  the  answfr 
of  a  good  coyisnience  towards  God,  the  internal  evidence  ap;* 
external  proof  that  the  soul  is  purified  in  the  laver  of  regene- 
ration ;  and  the  person  enabled  to  walk  in  newness  of  life. 
We  are,  therefore,  strongly  cautioned  here  not  to  rest  in  the 
letter,  but  to  look  for  the  substance. 

22.  TT7/0  is  gone  into  henven"]  Having  given  the  fullest 
proof  of  his  resurrection  from  the  dead,  and  of  His  having 
accomplished  the  end  for  which  He  came  into  the  world. 

On  the  right  hand  of  God]  In  the  place  of  the  highest  dig- 
nity, honour,  and  influence. 

The  Vulgate,  one  copy  of  the  Itala,  Augustin,  Fulgentins, 
Cassiodorus,  and  Bede,  have  the  following  remarkable  addi- 
tion after  the  above  words  :  Degbiticns  mortem  ut  vitce  cBter- 
v(B  haredes  effcere?nur.  "Ilaving  abolished  (swallowod 
down)  death,  that  we  might  be  made  heirs  of  eternal  life." 
But  this  addition  is  found  in  no  Greek  copy,  nor  in  any  otlier 
of  the  ancient  Versions. 

Angels  and  authorities  and  powers]  That  is,  all  creatures 
and  beings,  both  in  tlie  heavens  and  in  the  earth,  are  put  un- 
der subjection  to  Jesus  Christ.  He  has  all  power  in  the  hea- 
vens and  in  the  eartli.  He  alone  can  save  ;  and  He  alone  can 
destroy.  None  need  fear  who  put  their  trust  in  Him  ;  as  He 
can  do  whatsoever  He  will  in  behalf  of  His  followers,  and  has 
good  and  evil  spirits  under  His  absolute  command.  Well 
may  His  enemies  tremble,  while  His  friends  exult  and  sing. 
He  can  raise  the  dead  ;  and  save  to  the  uttermost  all  that  come 
unto  the  Father  through  Him. 

If  He  have  all  power;  if  angels,  and  authorities,  and  pow- 
ers, be  subject  to  Him;  then  He  can  do  inhat  He  will,  and 
employ  whom  He  will.  To  raise  the  dead  can  be  no  difficu'iy 
to  Him,  because  He  has  power  over  all  things.  He  ci  -iVA  i 
the  world ;  He  can  destroy  it,  and  He  can  create  it  anew.  We 
can  conceive  notliing  too  difficult  for  Omnipotence.  This 
same  omnipotent  Being  is  the  Friend  of  man.  Why  then  do 
we  not  come  to  Hiin  with  confidence,  and  expect  the  utmost 
salvation  of  which  our  souls  and  bodies  are  capable 'i 


CHAPTER  IV. 

We  should  suffer  patiently  after  the  example  of  Christ,  1.     And  no  longer  live  according  to  our  former  custom,  but  disre- 

who  are  shortly  to  give 
As  the  end  of  all  things 


■  u,tu,  oi<,^c.  iju,i,^iii,.y  U.JICI   lur.  Ku,umjjic  uj  i^nrisi,  1.     jina  ?io  longer  tive  according  to  our  Jo, 

.  the  scoffs  of  those  who  are  incensed  against  us,  because  ice  have  forsaken  their  evil  ways;  who  are  shortly  to  give 

%nt  to  God  for  their  conduct,  2— 5.     Hoio  the  Gospel  was  preached  to  Jews  and  Gentiles,  6.' 


10  begin  at  the  house  oj  God  ;  and  even  the  righteous  would  escape  with  difficulty  from  the  calamities  coming  upon  the 
Jews  :  but  they  must  continue  m  well  doing,  and  thus  commit  the  keeping' of  their  souls  to  their  faithful  Creator,  17—19. 
[A.  M.  cir.  4064.     A.  U.  cir.  60.     An.  Olymp.  cir.  CCIX.  4.     A.  U.  C.  cir.  813  ]  J       J  ^ 

I7ORASMUCH  then  "^  as  Christ  hath  sutfered  for  us  in  the  1    2  ■=  That  he  no  longer  d  should  live  the  rest  of  his  time  in  the 
flesh,  arm  yourselves  likewise  with  the  same  mind  :  for  |  flesh  to  the  lusts  of  men,  '  but  to  the  will  of  God. 

,„.!,  _..«■      J  ._  .i,_  a.  V.  1  -.,  ,  ,.  g  J  p^^  11^^  \:\xt\a  past  of  our  life  may  suffice  us  ^  to  have 

.lohnl   13.   Bom. 6.  II.  2Cor.S.  15.  .Uniea  1.18.— fEzek. 44.6  &,45.9.  Acts  17.30.— 


the  that  hath  sufTered  in  tbe  flesh  hath  ceased  from  sin  ; 

aOh  3.IS-bRom.6.2,  7.  Gal. 5.24.  Col.3g,  5.-c  Rom. 14.7.  Ch.2.1.-d  Gal  2 
Cfl.  Ch.1.14. 

NOTES.— Verse  1,  As  Christ  hath  suffered]  He  is  your  pro- 
per pattern  ;  have  the  same  disposilion  He  had  ;  the  same  for- 
giving spirit,  with  meekness,  gentleness,  and  complete  self- 
possession. 

He  that  hath  suffered  in  the  flesh  hath  ceased  from  sin] 
This  is  a  general  maxim  if  understood  literally  :  the  man 
who  suffers,  generally  reflects  on  his  ways,  is  humbled,  fears 
approaching  death,  loaths  himself  because  of  his  past  iniqui- 
ties, and  ceases  from  tliem  ;  for,  in  a  state  of  suflTering,  the 
ni\.id  loses  it  relish  for  the  sins  of  the  flesh,  and  because  they 
4-12 


gEph.?.";  &4  17.    1  The3s,4  6,   Til. 3.3.  Ch  1.14. 


are  embittered  to  him  through  the  apprehension  which  he  has 
of  death  and  judgment ;  and,  on  his  application  to  God's  mer- 
cy, he  is  delivered  from  his  sin. 

Some  -suppose  the  words  are  to  be  understood  thus :  "  those 
who  \iwe  firmly  resolved,  if  called  to  it,  to  suffer  death  rather 
than  apostatize  from  Christianity,  have  consequently  ceased 
from,  or  are  delivered  from,  the  sin  of  saving  their  lives  at 
Ihe  expense  of  their  faith."  Others  think  that  it  is  a  parallel 
passage  to  Rom.  vi.  7.  and  interpret  it  thus :  "He  that  hath 
mortified  the  flesh,  hath  eeasf^d  from  sin."     Dr.  Bentley  ao- 


J 


Various  Christian 


CHAPTER  IV. 


duties  recommended. 


•wrought  the  will  of  the  Gentiles,  when  we  walked  in  laseivi- 
ousness,  lusts,  excess  of  wine,  levelliiigs,  banquctings,  and 
abominable  idolatries  : 

4  Wherein  they  think  it  strange  that  ye  run  not  with  them 
to  the  same  excess  of  riot,  ^  speaking  evil  of  you  : 

5  Who  shall  give  account  to  him  that  is  ready  '  to  judge  the 
quick  and  the  dead. 

0  For  this  canse  ^  was  the  Gospel  preached  also  to  them  that 
are  dead,  that  they  might  be  judged  according  to  men  in  the 
flesh,  but  live  according  to  God  in  the  spirit. 

7  But '  the  end  of  all  things  is  at  hand  :  "■  be  ye  therefore 
sober,  and  watch  unto  prayer. 

h  Aria  IS-lSfe  1S.6.  Cli. 3  16.-i  Aces  in.4!?.&  17.31.  Rom. 14  10,13.  1  Cor,  I5.51,fl9. 
8Tim.4.1.  .lames  S  9, -k  Ch  3.19-1  Mall  24.13  H.  Rom. 13.12.  Pliil.4.S.  Heb.  10. 
S5.  JamesSe.  aPel3.<1,ll.  t  JoKn  2.  IS.-m  Malt  2C.41.  Luke21.34,  Cnl.fa.  Ch. 
1.13.to5.8.— n  Hch.13.1.  Col.3.14.-«  Piov.lO.  12.   lCor.13.7.   .Iames5.20. 


,    S  "  And  above  all  things  have  fervent  charity  among  your- 

!  selves  :  for"  charity  p  shall  cover  the  multitude  of  sins. 

!    9  '  Use  hospitality  one  to  another  '^  without  grudging. 

j    10  ^  As  every  man  hath  received  the  gift,  even  so  minister  the 

I  same  one  to  another, '  as  good  stewards  of  "  the  manifold  grace 

I  nf  God. 

11  V  If  any  man  speak,  let  him  speak  as  the  oracles  of  God  ; 
!  "•  if  any  man  minister,  let  him  do  it  as  of  the  ability  which  God 

giveth  :  tliat '  God  in  all  things  may  be  glorified  through  Jesus 
Christ ;  "  to  whom  be  praise  and  dominion  for  ever  and  ever. 
Amen. 

12  Beloved,  think  it  not  strange  concerning  '  the  fiery  trial 


pliesthe  whole  to  our  redemption  by  Christ :  He  that  hath  snf- 
Jtred  in  the  flesh  hath  died  for  our  sins.  But  this  seems  a 
very  constrained  sense. 

2.  That  he  no  longer  should  live— in  the  flcshl  Governed 
by  the  base  principles  of  giving  up  his  faith  to  save  his  life,  to 
tfte  lusts  of  men,  according  to  the  will  of  his  idolatrous  per- 
secutors, but  to  the  will  of  God;  which  will  of  God  is,  that  he 
should  retain  tlie  truth,  and  live  according  to  its  dictates, 
though  he  should  suflfcr  for  it. 

3.  The  lime  past  of  our  life]  This  a  complete  epitome  of  the 
Gentile  or  heathen  state;  and  a  proof  that  these  had  been 
Gentiles  to  whom  the  apostle  wrote. 

(1.)  They  walked  in  lasciviousness,  iv  aciXytiaiq,  every 
species  of  "lechery,  lewdiiess,  and  impurity. 

(2.)  In  lusts,  CTTiQvjHaii;  strong  irregular  appetites  and  de- 
sires of  all  kinds. 

(3.)  In  excess  of  trine,  otvo<fKvYi.aiq,  from  011/05,  leine,  and 
i^/Xuro,  lobe  hot,  or  to  boil;  to  be  inflamed  with  wine;  they 
were  in  continual  debauches. 

(4.)  In  rerellings,  fccj/ioij,  lascivious  feastings,  with  drunk- 
en songs,  (ic— See"  the  note  on  Rom.  xiii.  13. 

(f).)  In  banquetings,  rrjroij;  wines,feasts,  drinking  match- 
««,  &A. 

(6.)  In  af)6minaf>lei(lolatries,  aQifjiToti eiSoiXoXarpctatg ;  that 
is,,  the  abominations  practised  at  their  idol  feasts  ;  where  they 
Not  only  worshipped  the  idol,  but  did  it  with  the  most  impure, 
•itescene,  and  abuininable  riles.  This  was  tlie  general  state  of 
the  Gentil:j  world  ;  and  with  this  monstrous  wickedness 
<"Jiristianity  had  every  where  to  struggle. 

4.  Thcij  think  it  strange]  z.'.viC,ovTat  ;  they  wonder  and 
are  astonished  at  you,  that  ye  can  renounce  these  gratitica- 
tions  of  the  flesh,  for  a  spiritual  something,  the  good  of  which 
they  cannot  see. 

Excess  of  riot]  XcrMTiai  avax't'^^v,  flood  of  profligacy  ;  bear- 
ing down  all  rule,  order,  and  restraints  before  it. 

Speaking  cril  of  you]  BXaadirjuovvTn;  literally,  blasphe- 
viing  :  i.  e.  speaking  impiously  against  God,  and  calumni- 
OHsly  of  yon. 

5.  To  the  judge  of  tlie  quick  and  the  dead]  They  sliall  give 
prcouut  of  these  irresularities  to  Ilim  who  is  prepared  to 
judge  both  the  Jews  and  the  Gentiles.  The  Gentiles,  pre- 
viously to  the  preaching  of  the  Gospel  among  them,  were 
reckoned  to  be  dead  in  trespasses  and  sins,  Eph.  ii.  1 — 5.  un- 
der the  sentence  of  death,  because  they  had  sinned.  The 
.lews  hail  at  least,  by  their  religious  profession,  a  name  to 
live;  and,  by  that  profession,  were  bound  to  live  to  God. 

6.  Was  the  Gospel  preached  also  to  them  that  are  dead] 
This  is  a  most  dillicult  verse  :  the  best  translations  I  have  seen 
<d  it  arc  the  following  : — 

"  For  this  indeed  was  the  effect  of  the  preaching  of  the 
fiospel  to  the  dead,  (the  unconverted  Gentiles,)  that  some  will 
be  punished  as  carnal  men  ;  but  others,  (those  converted  to 
Christianity,)  lead  a  spiritual  life  unto  God." — WAKEriELD. 

"  For  this  purpose  hath  the  Gospel  been  preached  even  to 
tlie  dead,  (/.  e.  the  Gentiles,)  that  although  they  might  be 
condemned,  indeed,  by  men  in  the  flesh,  (tlicir  persecutors;) 
yet  they  mlghtlivpeteriialiy  by  God  in  the  Spirit." — .Mackxight. 

"  For  this  cause  was  the  Gospel  preached  to  them  that  woie 
dead;  that  they  who  live  according  to  men  in  the  llesh,  may 
be  condemned ;  but  that  they  who  live  according  to  God  in  the 
Kpirit,  may  live.'' — Knatchbull. 

■J'here  are  as  many  different  translations  of  this  verse,  and 
comments  npon  it,  as  there  are  translators  and  commentators. 
That  of  Sir  Norton  Knatchbull,  could  the  Greek  text  hear  it, 
appears  the  most  simple  ;  but  tliat  of  Dr.  Macknight,  which  is 
nearly  the  sense  of  Mr.  Wesley  in  his  paraphrase,  is  more 
likely  to  be  the  true  one  among  those  already  propnsed. 

But,  if  the  apostle  has  the  same  fact  in  view  which  he  men- 
tions, chap.  ill.  19,  20.  then  the  antediluvians  are  the  persons 
intended  :  for  this  cause,  that  Christ  is  prepared  to  judge  the 
quirk  and  the  dead,  and  to  dispense  ri,"hveous  judgment  in 
consequence  of  having  alTijrded  them  every  necessary  advan- 
tage, teas  the  Gospel  preached  by  Noah  to  them  alsD  frho  are 
rfeorf,  the  antediluvian  world,  then  dead  in  trespasses  and  sins, 
and  <K)ndemned  to  death  hy  the  righteous  judgment  of  God  : 
hut,  in  His  great  compassion.  He  alforded  them  a  respite,  that 
though  they  were  condemned  ns  men  in  the  flesh,  (.(or  this 
was  their  character,)  my  Spirit  will  not  always  strive  with 
man,  forasmuch  as  he  is  pi.bsh.  Gen.  vi.  3.  vet,  hearing  this 
iiospel  by  Noah,  they  may  believe,  and  tire  according  to  God 
in  the  Spirit,  live  a  blessed  life  in  eternity,  according  to  the 


p  Or,  will— q  Rom.  13. 13.  Heli.13.2.— r  2Cor.9.7.  Phil.S.  H.  Philcm.l4.-»  Rom. 
1?6.  lCor.4.7-i:Mall.24.45.&,SS.14,2l.  Luke  12  42.  ICor.4.l,'i.  Til  1.7.-U  1  Cor. 
12.4.  Eiih.4  II.— v.ler.2.!.22.— ivRnni.12.6,  7,8.  I  Cor.3. 10.— xEph.S.aO.  Ch.9.5.— 
>•  1  Till. .6.16.  Ch.5.11.  Rev.l.o.— 2lCor.il3.  Ch.1.7. 


mercy  of  God,  who  sent  His  Spirit  to  strive  with  them.  This 
appears  to  me  to  be  the  most  consistent  sense;  especially  as 
the  apostle  seems  to  refer  to  wnat  he  had  said  of  the  Spirit  of 
Christ  in  Noah,  preaching  to  the  spirits  in  prison;  the  rebel- 
lious that  lived  befor  tlie  flood. — See  the  nctes  on  chap.  iii.  19. 
and  20. 

7.  But  the  end  of  all  things  is  at  hand]  1  think  that  here 
also  St.  Peter  keeps  th.e  history  of  the  d  ;luge  before  his  eyes  ; 
finding  a  parallel  to  tlie  state  of  the  Jews  in  his  own  time,  to 
that  of  tlie  antediluvians  in  the  days  of  Noah.  In  Gen.  vi. 
13.  God  said  unto  Noah,  The  end  of  all  flesh  is  come  before  me. 

This  was  sjioken  at  a  time  when  God  liad  decreed  the  de- 
struction of  the  world  hy  a  flood.  Peter  says.  The  end  of  all 
things  is  at  hand :  and  this  he  spoke  when  God  had  deter- 
mined to  destroy  the  Jewish  people  and  their  polity,  by  one  of 
the  most  signal  judgments  that  ever  fell  upon  any  nation  or 
people. 

In  a  very  few  years  after  f*t.  Peter  wrote  this  epistle,  even 
taking  it  at  the  lowest  computation,  viz.  A.  D.  60,  or  61.  Jeru- 
salem was  destroyed  hy  the  Romans.  To  this  destruction, 
which  was  literally  theyi  at  hand,  the  apostle  alludes,  when 
he  says,  7'/ie  end  of  all  things  is  at  liand :  the  end  of  the 
temple,  the  end  of  the  Levitlcal  priesthood,  the  end  of  the 
who'e  Jewish  economy,  was  then  at  hand. 

If  these  words  could  be  taken  in  any  general  sense,  then  we 
might  say  to  every  present  generation,  7'he  end  of  all  things 
is  at  ha7id  ;  the  end  of  all  the  good  which  the  wicked  enjoy, 
and  the  end  of  all  the  evil  which  the  righteous  sufier. 

Be — sober,  and  watch  unto  prayei']  Be  sober ;  mnke  a 
prudent  and  moderate  use  of  all  you  possess  ;  and  watc/t 
against  all  occasions  of  sin  :  and /iroy  for  the  supporting  hand 
of  (iod  to  be  upon  you  for  good,  that  ye  may  escape  the  de- 
struction that  is  coming  upon  the  Jews  ;  and  that  ye  may  be 
saved  from  among  them  when  the  scourge  comes. 

8.  Have  fervent  charity]  Ayanrjv  eKTCi/rj,  intense  lore ;  for 
love  shall  cover  a  innltitude  of  sins.  A  loving  disposition 
leadens  to  pass  by  the  faults  of  others;  to  forgive  ofTence.s 
against  ourselves  ;  and  to  e.iccuse  and  lessen,  as  far  as  is  con- 
sistent with  truth,  the  transgressions  of  men.  It  does  not 
mean  that  our  love  to  others  will  induce  God  to  pardon  our  of- 
fences.    See  the  note  on  .James  v.  20. 

9.  Use  hospitality]  Be  ever  ready  to  divide  your  bread 
with  tlie  hungry,  and  to  succour  the  stranger. — See  on  Heb. 
.xiil.  2. 

Without  grudging]  Kvcv  yoyyvirituv,  without  grumblings. 
Do  nothing  merely  because  it  is  rommavded ;  but  do  it  from 
love  to  God  and  man  ;  then  it  will  be  witliout  grumbling. 

10.  Hath  received  the  gift]  \api<jua,  a  gift ;  any  blessing 
of  Providence,  nr  grace.  I  cannot  think  that'lhe  word  means 
here  the  Holy  Ghost,  or  any  of  His  supernatural  gifts  or  influ 
ences  ;  it  may  include  those  ;  but  it  signifies  any  thing  given 
by  the  mere  mercy  and  bounty  of  God  :  but  perhaps  in  this 
place  it  may  signify  some  or  any  oflice  in  the  church  ;  and 
this  sense,  indeed,  the  connexion  seems  to  require. 

Stezrards  of  the  manifold  grace]  Whatever  gifts  or  endow- 
ments any  m.an  may  possess,  they  are,  properly  speaking,  not 
Ills  own  ;  they  are  the  Lord's  property,  and  to  he  employed  in 
His  work,  and  to  promote  His  glory. 

11.  Jf  any  man  speak]  In  order  to  explain,  or  enforce 
God's  word,  and  edify  his  neighbour,  let  him  do  it  as  those  did 
to  whom  the /I'r in ^  oroc/f  5  were  romniitted:  they  spoke  as 
tliey  were  inspired  by  the  Holy  Ghost.  Those,  therefore,  at 
Pontiis,  &c.  who  undertook  to  teacli  others,  should  speak  by 
the  same  influence;  or,  if  not  nnderthls  immediate  influence, 
shonld  speak  «.t,  or  according  to  the  oracles  already  deliver- 
ed ;  grounding  all  their  e,xhortatlons  and  doctrines  on  some 
portion  of  that  revelation  already  given.  This  command  is 
sent  to  every  man  upon  earth,  in  holy  orders,  pretended  holy 
orders,  or  pretending  to  holy  orders.  Their  leaching  should 
be  what  the  oracles  of  God,  the  Holy  Scriptures,  teach  and 
authfiiticate. 

Of  the  ability  which  God  giveth]  Perhaps  \hc  ministering 
here  may  refer  to  the  care  of  the  poor ;  and  the  ability  is  the 
quantum  of  means  which  God  may  have  placed  in  their  hands  : 
and  they  are  to  minister  this  as  coming  I mmedialely /rem  God, 
and  lead  the  minds  of  the  poor  to  consider  Him  as  their  Bene- 
factor; that  He  in  all  things  may  be  slorified  through  Christ 
Jesus.  This  is  implied  in  the  essence  of'  any  charimble  act : 
the  actor  is  not  the  author  ;  God  is  the  author  ;  and  the  poor 
man  should  he  taught  to  consider  Him  as  his  immediate  lietie- 
factor.    Those  who  give  anv  thing  as  from  themselves,  roU 

443 


Happiness  of  suffering 


I.  PETER. 


fur  Chrisl's  sakS. 


which  is  to  try  you,  as  tliougli  some  strange  thing  happened 
unto  you : 

13  "  But  rejoice,  inasmuch  as  b  ye  are  partakers  of  Chrisl's 
sufferings  :  °  that  when  liis  glory  sliall  he  revealed,  ye  may  he 
glad  also  with  exceeding  joy. 

14  <•  If  ye  be  reproaclied  for  tlie  name  of  Christ,  happy  are 
ye;  for  the  spirit  of  glory  and  of  God  resteth  upon  you  :  '  on 
their  part  he  is  evil  spoken  of,  but  on  your  part  he  is  glorified. 

15  But  net  none  of  you  suffer  as  a  murderer,  or  as  a  thief,  or 
as  an  evildoer,  *  or  as  a  busy-body  in  other  men's  matters. 

aAcl>5.41.  .Tamesl.2.— bRom8.17.  2Cor.l.7.&4.1Q.  Fliil  3.10.  Col.  1.24.  ZTim. 
e.ia.  C  (1.5.1,  10.  Kev.l.9.-cCh  1.6,  6.— dMiUl.B.U.  2Cor.l8.10.  James  1.12.  Ch. 
SIS,  EI..&3.14.— eCh.2.12.&3.l6. 


God;  for  to  Ilim  the  praise  for  all  good,  and  the  dominion 
over  all  men  and  things,  bclong/br  exer  and  ever. 

12.  Think  it  not  strange  cnncerning  thefiery  trial]  Tlvp',}(ni, 
the  burning.  The  metaphor  is  old,  but  noble  ;  it  represents 
the  Christians  at  Pontus  as  having Jire  cast  upon  them,  for  the 
trying  of  their  faith,  as  gold  is  tried  by  fire,  chap.  i.  7.  to 
which  the  apostle  alludes.— it/aeA-?u'o-/i;. 

St.  Peter  returns  here  to  what  he  had  often  touched  upon  in 
this  epistle  ;  namely,  to  exhort  tiie  Christians  to  behave  with 
patience  and  integrity  under  tlieir  present  severe  persecution  : 
to  which  purpose  he  uses  the  following  arguments: 

First,  He  intimates,  that  it  was  not  a  strange  or  unusual 
thing  for  the  people  of  God  to  be  persecuted. 

Secondly,  That  if  they  suffered  here  as  Christ  did,  they 
should  htereafter  be  glorified  with  Ilim. 

Thirdly,  Besides  the  prospect  of  that  future  glor>',  they  had 
at  present  the  Spirit  of  God  for  their  support  and  comfort. 

Fourthly,  That  it  was  an  honour  for  any  of  them  to  suffer; 
not  as  a  malefactor,  but  as  a  Christian. 

Fifthly,  Though  the  afllictions  began  with  the  Christians, 
yet  the  weight  of  the  storm  would  fall  upon  the  unbelievers. 
i'Vom  these  considerations,  he  exhorted  them  to  persevere  in 
their  duty,  and  trust  all  events  with  God. — See  Dodd. 

14.  If  ye  be  reproached  for  the  naine  of  Christ]  To  be  re- 
proached for  the  name  of  Christ,  is  to  be  r.'^proached  for  being 
a  Christian ;  that  is,  for  being  like  Christ.  This  is  the  higli- 
est  honour  to  which  any  man  can  arrive  in  tliis  world ;  and 
therefore  the  apostle  says  to  such,  happy  are  ye. 

The  spirit  of  glory  and  of  God  resteth  upon  you]  As  this 
Divine  Spirit  rested  upon  Jesus,  so  does  it  rest  upon  His  per- 
secuted followers.  There  is  a  various  reading  here,  Kai  iwa- 
ftCMS,  and  of  porter,  which  is  found  in  some  of  the  chief  WSS. 
(the  Codex  Alexandrinus,  and  above  twenty  others,)  the  lat- 
ter Syriac,  all  the  Arabic,  Coptic,  A^thiopic,  Armenian,  Vul- 
gate, some  copies  of  tlio  Ilala,  Athanasius,  Theophylact,  Cy- 
prian, and  Cassiodonis.  And  in  them  the  whole  verse  reads 
thus — If  ye  be  reproached  for  the  name  of  Christ,  happy  are 
ye  :  fur  the  Spirit  of  glory,  and  of  power,  and  of  God,  rest- 
eth iipon  you.  This  is  agreeable  to  our  Lord's  words,  Matt.  v. 
11,  12.  So  that  what  constituted  tliem  unhappy  in  the  sight 
of  the  world,  was  their  c/iief  happiness  in  the  siglit  of  God  ; 
tliey  carried  Christ,  the  Fountain  of  blessedness,  in  their  heart ; 
and  therefore  cotild  not  be  unhappy. 

On  their  part  he  is  evil  spoken  of]  Kara  iicv  avrovs  0Xa<7- 
dirijicirat,  Kara  Sc  vftas  6o^al^era(,  by  them,  he  is  blasphemed  ; 
by  you,  he  is  honoured. 

15.  Bitt  let  none  of  you  suffer — as  a  busy-body  in  other 
tnen's  matters.]  AAAor/oiotn-icKoa-of,  the  inspector  of  another  ; 
meddling  with  other  people's  concerns,  and  foi'getting  their 
own  :  such  persons  are  hated  of  all  men.  But  some  tliiak  that 
meddling  with  those  in  public  office  is  here  intended — as  if  he 
had  said,  Meddle  not  with  the  affairs  of  state;  leave  public 
offices  and  public  officers  to  tlieir  own  master ;  strive  to  live 
peaceably  with  all  men :  and  showyourstlves  to  be  humble  and 
unaspiring. 

16.  Yet  if— as  a  Christian]  If  he  be  persecuted,  because 
he  has  embraced  the  Christian  faith,  let  him  not  be  ashamed, 
but  let  him  rather  glorify  God  on  this  very  account.  Christ 
Buffered  by  the  Jews,  because  He  was  holy ;  Christians  suffer, 
uecause  they  resemble  Him. 

The  word  Xpi^tavo;,  Christian,  is  only  used  here,  and  in 
Acts  xi.  26.  xxvi.  2S  —See  the  note  on  the  former  passage. 

17.  Judgment  must  begin  at  the  house  of  God]  Our  Lord 
had  predicted  that,  previously  to  the  destruction  of  Jerusalem, 
His  own  followers  would  have  to  endure  various  calamities  ; 
see  Matt.  xxiv.  9,  21,  22.  Mark  xiii.  12,  13.  John  xvi.  2,  &c. 
Here  His  true  disciples  are  called  the  house  or  family  of  God. 
That  the  converted  Jews  suffered  much  from  "their  own  bre- 
thren, the  zealots  or  factions  into  which  the  Jews  were  at  that 
time  divided,  needs  little  proof:  and  some  interpreters  think 
that  this  was  in  conformity  to  tlie  purpose  of  God,  Matt,  xxiii. 
35.  (That  on  you  may  come  all  the  righteous  blood  shed  from 
the  foundation  of  the  world) — "That  the  Jewish  Christians 
were  to  be  involved  in  the  general  punishment ;  and  that  it 
was  proper  to  begin  at  them  as  a  part  of  the  devoted  Jewish 
nation,  notwithstanding  they  were  now  become  the  house  of 
God  ;  because  the  justice  of  God  would,  thereby,  l)e  mcne 
illustriously  displayed." — See  Macknight.  But,  probably,  the 
word  Kpifia,  which  we  here  translate  7ud^»ie«/,  may  mean  no 
more  than  affliction  and  distress  ;  for  it  was  a  Jewish  maxim 
that,  when  God  was  about  to  pour  down  some  general  judg- 
ment, He  began  with  afflicting  His  own  people,  in  order  to 
':orrcct  and  amend  them  ;  that  they  might  be  prepared  for  the 

444  ' 


16  Yet  if  any  man  suffer  as  a  Christian,  let  him  not  be  asha* 
ined  ;  h  but  let  him  glorify  God  on  this  behalf. 

17  For  the  time  is  come  ■  that  judgment  must  begin  at  the 
house  of  God  :  and  k  if  //  first  begin  at  us,  i  what  shall  the  end 
be  of  them  that  obey  not  the  Gospel  of  God  7 

18  ■"  And  if  the  righteous  scarcely  be  saved,  where  shall  the 
ungodly  and  the  sinner  appear'.' 

19  Wherefore  let  them  that  suffer  according  to  the  will  of  God 
"commit  tlie  keeping  of  their  souls  to  him  in  well  doing,  as 
unto  a  faithful  Creator. 

fCh.2.21.— f  1  The3s.4.n.  1  Tim. 5.13.— h  Acts  5.41.— jl3a.10.12.  .T«r.25.S9.&49. 
12.  E2elc.9.6.  lMal,3,5— k  Luke23.31.-1  Luke  10.12,14.- m  Prov.U.31.  Luke23, 
31.— nPsa,31.5.   Luke  23.16.  2  Tim. 1. 12. 


overflowing  scourge.  In  Bava  Kama,  fol.  60.  1.  we  have  the 
same  sentiment,  and  in  nearly  the  same  words  as  in  Peter, 
viz.  "  God  never  punislies  the  world  but  because  of  the  wick- 
ed ;  hut  He  alwaj's  begins  with  the  righteous  first.  The  des- 
troyer makes  no  difference  between  the  just  and  unjust;  only 
he  begins  first  with  the  rigl/'eous." — See  Ezek.  ix.  1 — 7.  where 
God  orders  the  destroyer  to  slay  both  old  and  young  in  the 
city  ;  but,  said  He,  Begin  at  my  sancttiary. 

And  if  il  first  begin  at  us]  Jews  who  have  repented,  and 
believed  on  the  Son  of  God.  What  shall  the  end  be  of  them, 
the  Jews  who  continue  impenitent,  and  obey  not  the  Gospel  of 
God) — Here  is  the  plainest  reference  to  the  above  Jewish 
maxim:  and  this,  it  appears,  was  founded  upon  the  text  which 
St.  Peter  immediately  quotes. 

IS.  And  if  the  righteous  scarcely  be  saved]  If  it  shall  be 
with  extreme  difficulty  that  the  Christians  shall  escape  from 
Jerusalem,  when  tlie  Roman  armies  s!"iall  come  against  it,  with 
the  full  commission  to  destroy  it,  where  shall  the  ungodly  and 
the  sinner  appear  ?  Where  shall  the  proud  Pharisaic  boaster 
in  his  own  outside  holiness,  and  the  profligate  treinsgressor 
of  the  laws  of  God,  show  themselves,  as  having  escaped  the 
Divine  vengeance  7  The  Christians,  though  with  difllculty, 
did  escape  every  man;  but  not  one  of  the  Jews  escaped, 
whether  found  in  Jerusalem,  or  elsewhere. 

It  is  rather  strange,  but  it  is  a  fact,  that  this  verse  is  the 
Septuagint  translation  of  Prov.  xi.  31.  Behold,  the  righteous 
shall  be  reco?npensed  in  the  earth  ;  inuch  more  tlie  loicked  and 
the  sinjier.  For  this,  the  Septuagint  and  St  Peier  have.  If 
tlie  righteous  scarcely  be  saved,  trhere  shall  the  ungodly  and 
the  sinner  appear?  Such  a  latitude  of  construction  can 
scarcely  be  accounted  for.  The  original  is  this— |'iN3  p^Ti  in 
NiOim^  y!r-\  •'3  r]s  a^W^  hen  tsadik  baarets  yeshuUum,  aph  ki 
rashii  vechote ;  "  Behold,  to  the  righteous  it  shall  be  returned 
on  the  earth  ;  and  also  to  the  wicked  and  the  transgressor." 

The  Chaldee  Pharaphrast  has  given  this  a  different  turn  :— 
Behold,  the  righteous  shall  be  strengthened  in  the  earth  ;  but 
the  migodly  and  the  sinners  shall  be  consumed  from  the  earth. 

The  Syriac  thus  : — If  the  riglUeous  scarcely  live,  the  un- 
godly and  the  sinner  loliere  shall  he  stand? 

The  Arabic  is  nearly  the  same  as  the  Septuagint;  and 
the  apostle  and  the  Vulgate  follow  the  Hebrew. 

I  have,  on  several  occasions,  shown,  that  when  Ceslius 
Gallus  came  against  Jerusalem,  many  Christians  were  shuj 
up  in  it :  when  he  strangely  raised  the  siege,  the  Cliristians 
immediately  departed  to  Bella,  in  Ccelosyria,  into  the  domi- 
nions of  king  Agrippa,  who  was  an  ally  of  the  Romans  ;  and 
there  they  were  in  safety  :  and  it  appears  from  the  ecclesias- 
tical historians,  that  they  had  but  barely  time  to  leave  the  city 
before  the  Romans  returned  under  the  command  of  Titus,  and 
never  left  the  place  till  they  had  destroyed  the  temple,  rased 
the  city  to  the  ground,  slain  upwards  of  a  inifiion  of  those 
wretched  people,  and  put  an  end  to  their  civil  polity  and  eccle- 
siastical state. 

19.  Suffer  according  to  the  will  of  God]  A  man  suffere  ac- 
cording to  the  will  of  God,  who  suffers  for  righteousness' 
sake  ;  and  who,  being  reviled,  reviles  not  again. 

Commit  the  keeping  of  tlieir  souls]  Place  their  lives  confi- 
dently in  His  hand;  who,  being  their  Creator,  will  also  be 
their  Preserver,  and  keep  that  safely  which  is  committed  to 
His  trust.  God  is  here  represented  as  faithful,  because  He 
will  always  fulfil  His  promises,  and  withhold  no  good  thing 
from  them  tiiat  walk  uprightly. 

But  they  had  no  reason  to  hope  that  He  would  care  for  their 
lives  and  souls,  unless  they  continued  in  well-doing.  He 
who  is  employed  in  God's  work  will  have  God's  protection. 
The  path  of  duty  ever  was,  and  ever  will  be,  the  only  way  of 
safety. 

1.  The  apostle  recommends  Jerueni  charity ;  unfeigned  love 
both  to  God  and  man.  It  is  well  said  of  this  grace,  that  it  is  a 
universal  virtue,  which  ought  to  precede,  accompany,  and  fol. 
low  all  others.  A  charity  which  has  God  for  its  principle, 
and  Jesus  Christ  for  its  pattern,  never  faileth.  If  our  cliarity 
be  extensive  enough  to  cover  all  tlie  defects  of  our  neighbour 
in  bearing  with  them  ;  that  of  God  is  sufficient  to  coverall  the 
sins  of  a  sincere  penitent,  by  blotting  them  out.  If  we  ought 
to  be  charitable  to  all,  it  is  after  the  example  of  our  heavenly 
Father,  who  is  loving  to  every  man,  and  iiaieth  nothing  that 
He  has  made. 

2.  The  difficulty  of  escaping  the  corruption  that  is  in  the 
world  is  great;  and,  consequently,  the  danger  of  losing  our 
souls.  In  this  great  work,  watcht"ulness,  prayer,  faith,  and 
obedience,  are  indispensably  necessary.  He  who  does  not 
walk  with  God  here,  cangot  see  nor  enjoy  Him  hereafter. 


IJie  elders  should  feed 


I.  PETER. 


thejlock  of  God. 


CHAPTER  V. 

Virections  to  the  elders  to  feed  thejlock  of  God,  and  not  to  he  lords  over  God's  heritage ;  that  when  the  chief  Shepherd  does 
appear,  they  may  receive  a  crotrn  of  glory,  1—4.  The  young  are  to  .submit  themselves  to  the  elder,  and  to  humble  them- 
selves under  the  mighty  hand  of  God,  and  cast  all  their  care  upon  lum,  5—7.  They  should  be  sober  and  watchful,  because 
their  adversary  the  devil,  is  continually  seeking  their  destruction  ;  tchom  Ihey  are  to  resist,  steadfast  in  the  faith,  8,  9. 
They  are  informed  that  the  God  of  all  grace  had  called  them  to  His  eternal  glory,  10,  11.  OfSilvanus,  by  whom  this  epis- 
--      -  ■  -         " The  apostolic  benediction,  li.    [A.  M.  cir.  4064.    A.  D. 


tie  was  sent,  12.     Salutations  from  the  church  at  Babylon,  13 
cir.  60.    An.  Olyinp.  cir.  CCIX.  4.     A.  U.  C.  cir.  813.] 

THE  eldei-s  wliich  are  among  you  I  exliort,  who  am  also  *  an 
elder,  and  •>  a  witness  of  the  sufTcrings  of  Christ,  and  also 
•  a  partaker  of  the  glory  that  shall  be  revealed  : 

2  o  Feed  the  flock  of  Ood  "  which  is  among  you,  taking  the 
oversight  thereof,  '  not  by  constraint,  but  willingly  ;  ^  not  for 
filthy  lucre,  but  of  a  ready  inind. 

3  Neither  as  i>  being  ■  lords  over  ^  God's  heritage,  but '  being 
ensamples  to  the  flock. 

»I>hilem  9.— bLukBj4.4S.  Arts  1. 8,22. St  5.32  &  10.39— c  Rom. 8  17,13.  Rev.l. 
9.— J  John  Li  15,  1'-.,  17.  Aclsai.  28.-e  Or,  as  niurh  as  in  you  is.-f  1  Cor.  9  17 — 
S  1  Tim  3.3,8.   Til.  1.7.— h  Or,  overruliaj.-i  Ezek.34.4.    Molt.iO.aB.W.    1  Cor.S.'J. 


NOTES. — Verse  1.  The  elders  which  are  among  you]  In 
this  place,  the  terra  TrpeaffvTtpoi,  elders,  or  presbyters,  is  the 
name  of  an  office.  They  were  as  pastors,  or  shepherds,  of 
the  flock  of  God  ;  the  Christian  people,  among  whom  they 
lived.  They  were  the  same  as  bishops,  preside7its,  teachers, 
and  t/eacons.  Acts  xiv.  23.  1  Tim.  v  17.  And  that  these  were 
the  same  as  bishops,  the  next  verse  proves. 

Wio  am  also  an  elder]  l^viiiTpcTtdvrcpos,  a  fellow  elder ;  one 
on  a  level  with  yourselves.  Had  he  been  what  the  popes  of 
Rome  say  he  was,  the  prince  of  the  apostles,  and  head  of  the 
(Church,  and  what  they  affect  to  be,  mighty  secular  lords  ; 
binding  the  kings  of  the  earth  in  chains,  and  their  nobles  in 
fettei-s  of  iron ;  could  he  liave  spoken  of  himself  as  he  Jicrc 
does  !  It  is  true  that  each  of  the  Roman  pontilTs,  in  all  their 
bulls,  style  themselves  servus  servorum,  Dei,  servant  of  t!ie 
»;ervants  of  God  ;  while  each  affects  to  be  rex  regum,  king  of 
kings,  and  vicar  of  Jesus  Christ  But  the  ;)opesand  the  Scrip- 
tures never  agree. 

A  witjiess  of  the  sufferings  of  Christ]  He  was  with  Christ 
in  the  garden,  he  was  with  Him  when  He  was  apprehended, 
and  he  was  with  Him  in  the  high-priest's  hall.  V\'hetht-r  he 
Inllowed  Ilim  to  the  cross,  we  know  not:  probably  he  did  not; 
fur  in  the  hall  of  the  high-priest,  he  had  denied  Him  most 
sliamofully  ;  and,  having  been  deeply  convinced  of  the  great- 
ness of  his  crime,  it  is  likely  he  withdrew  to  some  private 
place,  to  humble  himself  before  God,  and  to  implore  mercy. 
He  could,  however,  with  the  strictest  propriety,  say,  from  llie 
above  circumstances,  that  he  was  a  witness  of  the  sufferings 
of  Christ. 

A  partaker  of  the  glory]  He  had  a  right  to  it  through  the 
blood  of  the  Lamh  ;  he  had  a  blessed  anticipation  of  it  Ijy  the 
pi>wer  of  the  Holy  Ghost :  and  he  had  the  promise  from  his 
1-ord  and  Master,  that  he  should  be  with  Him  in  heaven,  to 
bt-hold  His  glory.— Jolin  xvii.  21,  24. 

2.  Feed  the  fiovk]  Do  not  ^eece  the  flock. 

Taking  the  oversight]  EniaKosrovfrcf,  discharging  the  office 
of  bishops,  or  superintendents.  This  is  another  proof,  that 
bishop  and  preshyter,  weie  the  same  order  in  the  apostolic 
tiiiios,  though  aflencard  they  were  made  distinct. 

Not  by  constraint]  The  office  was  laborious  and  dangerous, 
ftspecially  in  these  times  of  persecution  ;  it  is  no  wonder,  then, 
that  even  those  who  were  best  qualified  for  the  office,  should 
strive  to  excuse  tliemselves  with  a  genuine  nolo  episcopari, 
"  I  am  unwilling  lo  be  a  bishop." 

Not  for  filthy  lucre]  Could  the  office  of  a  bishop  in  those 
early  days,  and  in  the  time  of  persecution,  be  a  lucrative 
office  1  Docs  not  the  Spirit  of  God  lead  the  apostle  to  speak 
these  things  rather  (or  posterity,  than  for  that  timel— See  the 
notes  on  1  Tim.  iii.  3. 

But  of  a  ready  mind.]  Doing  all  for  Christ's  sake;  and 
through  love  to  immortal  souls. 

3.  Neither  as  being  lords  over  God's  heritage]  Tliis  is  the 
voice  of  St.  Peter  in  his  Catholic  epistle  to  the  Catholic  Church ! 
According  to  him,  there  are  to  be  no  lords  over  God's  heritage ; 
the  bishops  and  presbyters,  who  are  appointed  by  the  Head  of 
tlie  Church,  are  to  feed  the  flock,  to  guide,  and  to  defend  it ; 
not  lo  fleece  and  waste  it :  and  they  are  to  look  for  "their  re- 
ward in  another  world,  and  in  the  approbation  of  God  in  their 
consciences.  And  in  humility,  self-abasement,  self-renuncia- 
tion, and  heavenly-mindedness,  they  are  to  be  ensample.-i, 
rx'Kot,  types,  to  the  flock,  moulds  of  a  heavenly  form,  into 
which  the  spirit  and  lives  of  the  flock  may  be  cast,  that  they 
may  come  out  after  a  perfect  pattern.  Wo  need  not  ask.  Doe's 
the  Church  that  arrogates  to  itself  the  exclusive  title  of  Ca- 
t/wlic,  and  do  its  supreme  pa.'nlors,  who  affect  to  be  the  suc- 
cessors of  Peter,  and  the  vicars  of  Jesus  Christ,  act  in  this 
way  ?— They  are,  in  every  sense,  the  reverse  of  this.  But  we 
may  ask,  Do  the  other  Churches,  which  profess  to  be  reform- 
ed from  the  abominations  of  the  above,  keep  the  advice  of  the 
opostle  in  their  eye  ?  Have  they  pastors  according  to  God's 
own  heart,  who  feed  theni  trith  knowledge  and  understand- 
ing 7  Jer.  iii.  15.  Do  they  feed  themselves,  and  not  Ihe fiock? 
Are  they  lords  over  the  heritage  of  Christ,  ruling  with  a  high 
eccleslastico-seciilar  hand  ^  Disputing  with  their  flocks  about 
penny-farthing  tithes  and  stipends,  rather  than  contending 
ioi  the  faith  oticc  delivered  to  the  saints ;  are  they  heavenly 


4  And  when  ""  the  chief  .Shepherd  shall  appear,  ye  shall  re- 
ceive "  a  crown  of  glory  "  that  fadeth  not  away. 

5  Likewise,  ye  younger,  submit  yourselves  unto  the  elder. 
Yea,  P  all  of  you  be  subject  one  to  another,  and  be  clothed  with 
humility  :  for  '  God  resisteth  the  proud,  and  'giveth  grace  lo 
the  humble. 

6  '  Humble  yourselves  therefore  under  the  mighty  hand  of 
God,  that  he  may  exalt  you  in  due  time  : 

3Cor.l.'34.— kP.sa.:iS.12.fc;4.3.-l  l>tiil.3  I?  2  Thesi.S.S.  I  Tim. 4. 12.  Til.?.?.— 
mHeh  13  ?a.-n  ICor.9.-5.  2Tim.4.P.  James  1.  l:J.-o  Ch.l,4.-p  Rom.l2. 10.  Kph. 
5.21.  Phil  f.3— q  Jams3  4.f;.— r  l!a57.  lf.&66.2.— a  Janics4. 10. 


moulds,  into  wliich  the  spirits  and  conduct  of  their  flocks  may 
be  cast ! — I  l-'ave  those  who  are  concerned,  to  answer  these 
question.s :  liut  I  put  them,  in  the  name  of  God,  to  all  the 
preachers  in  the  land.  How  many  among  them  properly  care 
for  the  flock  ]  Even  among  those  reputed  evangelical  teach- 
ers, are  there  not  found  who,  on  their  first  coining  lo  a  parish, 
or  a  congregation,  make  it  their _^»s^  business  to  raise  the 
tithes,  and  the  stipends  ;  where,  in  all  good  conscience,  there 
was  before  enough,  and  more  than  enough,  to  provide  them 
and  their  families  with  not  only  the  necessaries,  but  all  the 
conveniences  and  comforts  of  lifel  Conveniences  and  com- 
forts which  nciiher  Jesus  Christ,  nor  his  servant  Peter,  ever 
enjoyed.  And  is  not  the  great  concern  among  ministers  to 
seek  for  those  places,  parishes,  and  congregations,  where, 
the  provision  is  the  mo.st  ample,  and  the  work  the  smallest  1 
Preacher,  or  minister,  whosoever  thou  art  who  readest  this, 
apply  not  the  word  to  thy  neighbour,  whether  he  be  slate-ap- 
pointed, congregation-appointed,  or  self-appointed  ;  take  all  to 
thyself,  mutatn  nomine  de  TEfahula  narratur. — See  that  thy 
own  heart,  views,  and  conduct,  be  right  with  God  ;  and  then 
proceed  to  the  next  verse. 

4.  ^V}len  the  chief  Shepherd]  That  is,  the  Lord  Jesus  Christ, 
whose  is  the  flock,  and  who  provides  the  pasture,  and  from 
whom,  if  ye  are  legally  called  to  the  most  awful  work  of 
preaching  the  gospel,  ye  have  received  your  commission  ; 
when  He  shall  appear  to  judge  the  world  in  righteousness, 
ye  who  have  fed  his  flock,  who  have  taken  the  supe.rinten- 
dencyaf  it,  not  by  constraint,  not  (or  filthy  lucre's  sake,  not 
as  lords  over  the  heritage,  but  with  a  ready  mind,  employing 
body,  soul,  spirit,  time,  and  talents,  in  endeavouring  to  pluck 
sinners  as  brands  from  eternal  burnings,  and  build  up  the 
Church  of  Christ  on  its  most  holy  faith ;  ve  shall  receive  a 
crown  of  glory  that  fadeth  7iot  away;  an  eternal  nearness 
and  intimacy  with  the  inetfably  glorious  God  ;  so  that  ye  who 
have  turned  many  to  righteousness,  shall  shine  not  merely  as 
stars,  but  as  suns,  in  the  kingdom  of  your  Father!  O  ye 
heavenly-minded,  diligent,  self  denying  pastors,  after  God's 
own  heart,  whether  ye  be  in  the  cAitrc/t  established  by  Iha 
state,  or  in  those  divisions  widely  separated  from,  or  nearly 
connected  witli  it,  take  courage,  preach  Jesus ;  press  through 
all  difficulties  in  the  fait.,  of  your  God  ;  fear  no  evil  while  me- 
ditating notliing  but  good.  Ve  are  stars  in  the  right  hand  of 
Jesus,  who  walks  among  your  golden  candlesticks,  and  has 
lighted  that  lamp  of  life  which  ye  arc  appointed  to  trim  ;  fear 
not,  i/o!(r  labour  in  the  Lord  cannot  be  in  vain!  Never,  never 
can  ye  preach  one  sermon  in  the  spirit  of  your  office,  which 
the  God  of  all  grace  shall  permit  to  be  unfruitful;  ye  carry 
and  sow  the  seed  of  tlie  kingdom,  by  the  command,  and  on 
the, authority,  of  your  God  ;  ye  sow  it,  and  the  heavens  shall 
drop  down  dew  upon  it.  Ye  may  go  forth  weeping,  though 
bearing  this  precious  seed  ;  but  ye  shall  doubtless  come  again 
with  rejoicing,  bringing  your  sheaves  with  you.  Amen,  even 
so,  Lord  Jesiis ! 

5.  Likeieisr,  ye  younger]  'Sr.i.oTipoi  probably  means  here 
inferiors,  or  those  not  in  sacred  offices;  and  may  be  under- 
stood as  referring  to  the  people  at  large,  who  are  called  lo  obey 
them  that  have  the  rule  over  them,  in  the  Lord.  In  this  sense, 
our  Lord,  it  appears,  uses  the  word,  Luke  xxii.  2G. 

Be  subject  one  to  another]  Strive  all  lo  serve  each  other: 
let  the  pastors  strive  to  serve  the  people,  and  the  people  the 
pastors ;  and  let  there  be  no  contention,  but  who  shall  do  most 
lo  oblige  and  profit  all  the  rest. 

Be  clothed  with  humility]  To  be  clothed  with  a  thing,  or 
person,  is  a  Greek  mode  of  speech,  for  being  that  thing,  or 
person,  with  which  a  man  is  said  to  be  clothed.  Be  ye  truly 
humble  ;  and  let  your  outward  garb  and  conduct  be  a  proof 
of  the  humility  of  your  hearts.  The  original  word  syKon- 
iiioaaaOr,  from  cyKo/i/^M^ia,  signifies  often  an  outward  orna. 
menial  garment,  tied  indifferent  places  with  A-"o/.e  or  Aoirs.* 
probably  ornamented  all  over  with  bows  or  knots  of  different 
coloured  rib.inds,  silk,  Iwist,  &c.  But  it  also  signifies  the 
outward  garment  worn  by  servayits,  slaves,  girls,  and  shep- 
herds:  which  was  rather  intended  to  be  the  guard  of  the 
other  garments,  than  an  ornament  to  those  thus  dressed  ;  and 
I  am  rather  inclined  to  take  it  in  this  sense  than  in  the  former; 
for,  as  the  ?Tiostlc  calls  upon  them  to  be  subject  to  each  other, 
445 


The  God  of  all  grace  had  called 


I.  PETER. 


them  to  his  eternal  glory. 


T  '  Casting  all  your  care  upon  him  ;  for  he  careth  for  you. 

8  "Be sober,  be  vigilant ;  because  vyour  adversary  the  devil, 
ns  a  roaring  lion,  walketh  about,  seeking  whom  he  may  de- 
vour : 

9  "  Whom  resist  steadfast  in  the  faith,  '  knowing  that  the 
same  afflictions  are  accomplished  in  your  brethren  that  are  in 
tlie  world. 

10  But  the  God  of  all  grace,  ^who  hath  called  us  unto  his 
eternal  glory  by  Christ  Jesus,  after  liiat  ye  have  suffered 

t  Psa.37.  6.  &55-2a.  Wia.l.l?.  1^  Ue.a.i.'S,.  Luke  19.  11,  23.  Phil,  4.6.  Heb  IS. 
B.— u  Luke  21.34,  36.  1  The8.5.  6  Ch.  4.  7.— v  .'ob  1.7.  &a.3.  Lukea'.'JI.  Rev  12 
12.— w  Eph.  6.  11,  13.  James  4.  7.— X  Acls  14  il.  1  Tliess.  3.  o.  2  Tim.  3.  13.  Cli. 
2.21. 


he  desires  them  to  put  on  liumility,  as  the  eiicomboma,  or  ser- 
vants' dress,  tliat  they  may  appear  to  be  such  as  were  ready 
to  serve :  and  that  he  cannot  refer  to  this  article  of  clothing 
as  an  ornament,  tlie  next  words  sufficiently  prove— God  re- 
sisteth  the  proud,  and  givelh  grace  to  the  humble  :  The  proud, 
witli  all  their  ornaments,  God  resists;  while  tliose  who  are 
clothed  with  the  humble  garment,  He  adorns. 

6.  Humble  yourselves]  Those  who  submit  patiently  to  the 
dispensations  of  God's  providence,  He  lifts  up  ;  those  who  lift 
themselves  up,  God  thrusts  down. 

If  we  humble  not  ourselves  under  God's  grace.  He  will 
humble  us  under  His  judgments.  Those  who  patiently  sub- 
mit to  Him,  He  exalts  in  due  time  :  if  His  hand  be  mighty  to 
depress,  it  is  also  mighty  to  exalt. 

7.  Casting  all  your  care]  T/ji'  nept/jvav,  your  anxiety,  your 
distracting  care,  on  him,  for  he  careth  for  you,  oti  avTM 
Ixe\ci  ncpi  vji'i)v,jor  he  meddles,  or  concerns  himself,  with  t)ie 
things  that  interest  you.  Whatever  things  concern  a  follower 
of  God,  whether  they  be  spiritual  or  temporal,  or  whetlier  in 
themselves  great  or  small,  God  concerns  Himself  with  tliem  ; 
what  affetcs  them,  afi'ects  Him:  in  all  their  atJlictions,  He  is 
afflicted.  He  who  knows  that  God  cares  for  him,  need  have 
no  anxious  cares  about  himself.  This  is  a  plain  refei-ence  to 
Psa.  Iv.  22.  Cast  thy  burthen  upon. the  Lord,  and  he  willaus- 
tain  thee.    He  will  bear  both  thee  and  thy  burden. 

8.  Be  sober]  Avoid  drunkenness  of  your  senses,  and 
drunkenness  in  your  souls  :  be  not  overcharged  with  the 
concerns  of  the  world. 

Be  vigilant]  Awake,  and  keep  awake :  be  always  watch- 
ful; never  be  off  your  guard;  your  enemies  are  alert,  they 
are  never  off  theirs. 

Your  adversary  the  devil]  This  is  the  reason  why  ye  should 
be  sober  and  vigilant:  ye  have  an  ever  active,  implacable, 
subtle  enemy  to  contend  with  He  walketh  about :  he  has  ac- 
cess to  yon  every  where;  he  knows  your  feelings  and  your 
propensities  ;  and  informs  himself  of  all  your  circumstances: 
only  God  can  know  more,  and  do  more  than  he ;  therefore  your 
care  must  be  cast  upon  God. 

As  a  roaring  lion]  Satan  tempts  under  three  forms: — 1. 
The  subtle  serpent;  to  beguile  our  senses,  pervert  our  judg- 
ment, and  enchant  our  imagination.  2.  As  an  angel  uf  light ; 
to  deceive  us  wilh  false  views  of  spiritual  things,  refinements 
in  religion,  and  presumption  on  the  providence  and  grace  of 
God.  3.  As  a  roaring  lio7i  ;  to  bear  us  down,  and  destroy  us 
by  violent  opposition,  persecution,  and  death.  Thus  he  was 
acting  towards  the  followers  of  God  at  Pontus,  &c.  who  were 
now  suffering  a  grievous  persecution. 

Walketh  about]  Traversing  the  earth:  a  plain  reference  to 
Job  ii.  2.  which  see. 

Seeking  whom  he  may  devour]  Ttva  KaraTriri  tchom  he 
may  gulp  down.  It  is  not  every  one  that  he  can  swallow  diiw7i: 
those  who  are  sober  and  vigilant  are  pooof  against  him  : 
these  he  may  not  swallow  down  :  those  who  are  drutiken 
with  the  cares  of  this  world,  &c.  and  are  U7i7i;atchful,  these 
he  MAY  swallow  down.  Tliere  is  a  beauty  in  this  verse,  and 
a  striking  apposition  between  theirs;  and  last  icords,  wliich 
I  think  has  not  been  noticed  : — Be  sober,  irrixpaTC,  from  vrj,  not, 
and  TTiziv,  to  drink ;  do  7iot  drink,  do  not  swallotc  down  ;  and 
the  word  KaTa-mr),  from  nam,  down,  and  iruiv,  to  dri^ik.  If 
you  swallow  strong  drink  down,  tlie  devil  will  swallow  you 
down.  Hear  this!  ye  drunkards,  topers,  and  tipplers,  or  by 
whatsoever  name  you  are  known  in  society,  or  among  your 
fellow-sinners.  Strong  drink  is  not  only  the  way  to  the  devil, 
but  the  devil's  way  into  you  ;  and  ye  are  such  as  the  devil 
particularly  may  swalloic  dozen. 

9.  Whom  resist]  Stand  against  him,  ai/nr'jrs.  Though  m- 
vulnerable,  he  is  not  ^inconguerable:  the  weakest  follower 
of  God  can  confound  and  overpower  him,  if  he  continue 
steadfast  in  thefaith,  believing  on  the  Son  of  God,  and  walk- 
ing upriglitly  before  Him.  To  a  soul  thus  engaged  he  can  do 
no  damage. 

The  same  afflictions  are  accomplished  in  7/our  brethren] 
It  is  the  lot  of  all  the  disciples  of  Christ  to  sufiW  persecution. 
The  brotherhood,  afit\<l>orrii;,  the  Christian  church,  every 
where  is  exposed  to  tlie  assaults  of  men  and  devils;  you  are 
persecuted  by  the  heathen,  among  Avhom  ve  live,  and  from 
among  whom  ye  are  gathered  into  the  fold  of  Christ  :  but 
even  those  who  profess  tlie  same  faith  with  you,  and  who  are 
resident  aniongtheye!/),s,  (for  so  I  think  tvKoaiu,),  i7ithe  world, 
is  here  to  be  understood,)  are  also  persecuted  :'  both  heathens 
ani  Jeics  being  equafly  opposed  to  the  pure  and  holy  doctrines 
of  the  Gospel.  Any  man  who  has  read  the  Greek  Testament 
with  any  attention,  must  have  observed  a  vast  number  of 
places  in  which  the  word  Kriirpos,  which  we  translate  world. 
means  the/cjcrVi/^ffi/j/o,  and  the  JfiUjisAsfo??,  and  nothincelj-c. 
446 


•  awhile,  »  make  you  perfect,  bstablish,  strengthen,  settle  you. 

11  °To  himie  glory  and  dominion  forever  and  ever.  Amen. 

12  •>  By  Silvanus,  a  faithful  brother  unto  you,  as  I  suppose,  I 
have  "  written  briefly,  exhorting,  and  testifying,  f  that  this  is 
the  true  grace  of  God  wherein  ye  stand. 

1.3  The  church  that  is  at  Babylon,  elected  together  with  yoti, 
saluteth  you  ;  and  so  doth  s  Marcus  my  son. 

14  h  Greet  ye  one  another  with  a  kiss  of  charity.  >  Peace  be 
with  you  all  that  are  in  Christ  Jesus.     Amen. 

ylC'OT.l.g.  1  Tim. 6.12,-2  2  Cor, 4. 17- Ch.l,6.-a  Heb.  13.21.  .Tmle  24.-b 2  Thess. 
2.17.  &,3.3.-cCh.4.ll.  Rev.  1.6 -d  3  Cor.  1.19.- e  Heb.  13.B2.-f  Acls  20.24  I  Cor 
IS.l.  2  Pet.  I.12.-g  Acts  12.12,  26.— h  Rom. 16.  16.  1  Cor.16.ai.  SCor  13  12.  1  Thejs 
5.26.— i  Ei)h.6,23. 


10.  But  the  God  of  all  grace]  The  Fountain  of  infinite 
compassion,  mercy,  and  goodness.  Moham7ned  has  conveyed 
this  fine  description  of  tlie  Divine  Being  in  the  words  with 
which  he  commences  every  surat,  or  chapter,  of  his  Koran, 
two  excepted;  viz.  ^M  v*:>J]  ill!  f~J  BismiUahi,arrah/nani 
arraheeini.  Of  which  the  best  translation  that  can  be  given 
is  tiiat  of  the  apostle ;  in  the  7iame  of  the  God  of  all  grace  ; 
the  God  who  is  the  most  merciful  and  the  most  compassionate ; 
who  is  an  exuberant  Fountain  of  love  and  compassion  to  all 
His  intelligent  offspring. 

Who  hath  called  us]    By  the  preaching  of  the  Gospel. 

Unto  his  eternal  glory]  To  llie  iiitinite  felicity  of  the  hea- 
venly state. 

By  Christ  Jesics]  Through  the  merit  of  His  passion  and 
death,  by  the  influence  of  His  Holy  Spirit,  by  the  precepts  of 
His  Gospel,  and  by  the  splendour  of  his  own  e.ra7nple. 

After  ye  have  suffered  awhile]  OXiyov  rradourai,  having 
suffered  a  little  time ;  tliat  is,  while  ye  are  enduring  thesu 
persecutions,  God  will  cause  all  to  work  together  for  your 
good. 

Make  ijou  perfect]  Karapricrei,  arnpilci,  a-Oei/unrti,  Oefis- 
Xiioaei  :  all  these  words  are  read  in  the  future  tense  by  tl»« 
best  MSS.  and  Version^. 

He  will  make  you  perfect]  KaTaprKTCi,  put  you  in  co77iplete 
joint,  as  the  timbers  of  a  building. 

Stablish]  Xrripi^ei,  make  yon  firm  in  every  part;  adapt 
you  strongly  to  each  other,  so  that  you  may  t>e  nmtual  sup- 
ports; the  whole  building  being  one  in  the  Lord. 

Strengthen]  Xfeyoicrti,  cramp  and  bind  every  part,  so  that 
there  shall  be  no  danger  of  Avarping,  splitting,  or  falling. 

Settle]  GcfitXuotrti,  cause  all  to  rest  so  eve/ily  an^  firznlT/ 
upon  tlie  best  and  surest  foundation,  that  ye  may  grow  to- 
gether to  a  holy  temple  in  the  Lord; — in  a  word,  that  ye  may 
be  complete  in  all  the  mind  that  was  in  Clirist;  supported 
in  all  your  trials  and  dilficulties  ;  strengthened  to  resist  and 
overcome  all  your  enemies  ;  and,  after  all,  abide,  firmly 
founded,  in  the  troth  of  grace.  AH  these  phrases  are  aichi- 
tectural  ;  and  tlie  apostle  has  again  in  view  the  fine  image 
wliich  he  produced  chap.  ii.  5.  where  see  the  notes. 

11.  7'o  him]  The  God  of  all  grace,  be  glory:  all  lionour 
and  praise  be  ascribed ;  and  dominion :  the  government  of 
heaven,  earth,  and  hell  ;Jbr  ever,  through  time;  and  ever, 
through  eternity. — Amen.  So  be  it,  so  let  it  be,  and  so  it  shall 
be.     Amen  and  amen  ! 

12.  By  Silvanus,  a  faithful  brother  unto  you,  as  J  sup. 
pose]  To  say  the  least  of  this  translation,  it  is  extremely  o);- 
scuie,  and  not  put  together  witli  that  elegance  which  is  usual 
to  our  translators.  I  see  no  reason  why  the  clause  may  not 
be  thus  translated — /  have  torillen  to  you,  as  I  consider, 
briefly,  by  Silvanus  the  faithful  brother.  On  all  hands,  it  i.s 
allowed  that  this  Silva7ius  was  tlie  same  as  Silas,  Paul's 
faithful  companion  in  travel,  mentioned  Acts  xv.  40.  xvi.  Iw. 
And,  if  he  were  the  same,  Peter  could  never  say  as  I supjiosc, 
to  his  faith  and  piety  :  but  he  might  well  say  this  to  the  short- 
ness  of  his  epistle,  notwithstanding  the  many  and  important 
subjects  which  it  embraced.— See  the  Syriac,  Vulgate,  &c.. 
If  the  words  be  applied  to  Silvan7is,  they  must  be  taken  in 
a  sense  in  which  they  are  often  used — "I  co7iclude  him  to 
be  a  trust-worthy  person ;  one  by  whom  I  may  safely  send 
this  letter;  who  will  take  care  to  travel  through  the  different 
regions  in  Asia,  Pontus,  Galatia,  and  Bithynia  ;  read  it  in 
every  church  ;  and  leave  a  copy  for  the  encouragement  and 
instruction  of  Christ's  flock."  And  in  such  a  state  of  the 
church,  in  such  countries,  no  ordinary  person  could  have 
been  entrusted  with  such  a  message. 

E.rhorting]  Calling  upon  you  to  be  faithful,  humble,  and 
steady  : — 

And  testifyi7ig]  'Fj-nijiapTxipav,  earnestly  witnessing  that  it 
is  the  true  grace,  the  genuine  Gospel  of  Jesus  Christ,  in  whick 
ye  stand,  and  in  which  ye  should  persevere  to  tlie  end. 

18.  The  church  that  is  at  Babylon]  After  considering  all 
that  has  been  said  by  learned  men  and  critics  on  this  place,  I 
am  quite  of  opinion  that  the  apostle  does  not  mean  Babylon  in 
Egypt,  nor  Jerusalem.,  nor  Home,  as  fgnrative  Babylon,  but 
the  ancient  celebrated  Babylon  in  Assyria  :  which  was,  as  Dr. 
Benson  observes,  the  metropolis  of  the  eastern  dispersion  of 
the  Jews:  but,  as  I  have  said  so  much  on  this  subject  in  the 
Preface,  I  beg  leave  to  refer  the  reader  to  that  place. 

Instead  of  Babylon,  some  MSS.  mentioned  by  Si/7icellus, 
in  his  Chronicon,  have  linnrn,  Joppa,  and  one  has  Pcoiirj, 
Home,  in  the  margin  ;  probably  as  the  meaning,  according  to 
the  writer,  of  ihe  word  Babylon. 

Elected  together  7cith  j/ou]  T.^iveKXcKTiq,  fellow-elect,  or 
elected  jointly  wilh  you.  "  Probably  meaning  that  they,  and 
the  believers  at  Babylon,  received  the  Gospf-l  about  the  b'ame 


Introduction. 


II.  PETER. 


Introduction. 


time.    On  the  election  of  those  to  whom  St.  Peter  wrote,  see 
the  notes  on  chap.  i.  2. 

And — Marcus  my  son'\  This  is  supposed  to  be  the  same 
person  who  is  mentioned  Acts  xii.  12.  and  who  is  known  by 
the  name  of  John  Mark  ;  he  was  sister's  son  to  Barnabas, 
Coloss.  iv.  26.  his  mother's  name  was  Mary;  and  the  same 
who  wrote  the  Gospel  that  goes  under  liis  name.  He  is 
called  here  Peter's  son,  i.  e.  according  to  thc/hjZ/j,  Peter  ha- 
ving been  probably  the  means  of  his  conversion.  This  is 
very  likely,  as  Peter  seems  to  have  been  intimate  at  his  mo- 
ther's house. — See  the  account  Acts  xii.  G — 17. 

14.  Greet  one  another  with  a  kiss  of  charity]  S'ce  the  notes 
on  Rom.  xvi.  16.  and  on  1  Cor.  xvi.  20.  In  the  above  places 
the  kiss  is  called  a  holy  kiss ;  here,  (j>i\i}uaTi  ayarrrj;,  a  kiss  of 
LOVE  ;  !.  e.  as  a  mark  of  their  love  to  each  other,  in  order  that 
misunderstandings  might  be  prevented.  But  ten  or  twelve 
MSS.  with  the  Syriac,  Arabic,  Armenian,  and  Vulgate,  have 
ayiM,  holy,  salute  one  another  with  a  holy  kiss.  The  difler- 
enc'e  is  nut  great. 

Peace  be  with  you  all]  May  all  ^rosperc'/y,  spiritual  and 
temporal,  be  with  all  that  are  in  Christ  Jesus ;  that  are  tr\ily 
converted  to  Him,  and  live  in  His  Spirit,  obedient  to  His  will. 

Amen]  Is  wanting,  as  usual,  in  some  of  the  principal  MSS. 
and  Versions 

The  subscriptions  are,  as  in  other  cases,  various. 
In  the  VERStoxs  :— 

The  end  of  the  First  Epistle  of  the  apostle  Peter. — Syriac. 

The  First  Catholic  Epistle  of  Peter  the  apostle  is  ended. — 
Syriac  Philoxenian. 

The  end  of  the  Epistle  of  St.  Peter  ;  may  his  supplication 
preserve  us,  Amen.  Praise  be  to  the  Lord  of  never-ending 
and  eternal  glory  !     Amen. — Arabic. 

The  First  Epistle  of  Peter  is  completed  ;  may  his  interces- 
sion be  with  us.     Amen,  and  Amen. — JiTHiopic. 

Nothing  in  the— Coptic. 

Nothing  in  the— Printed  Vulgate. 

The  end  of  the  First  Epistle  of  St.  Peter. — Complutbssian 
Polyglolt. 

The  First  Epistle  of  St.  Peter  is  ended. — Bib.  Vulgat.  Edit. 
Pri}ic. 

In  the  Manuscripts: 

The  First  of  Peter. — Codex  Alexand.  and  Cod.  Vatican. 

Written  from  Rome. — A  MS.  of  the  xiith  century. 

The  end  of  the  First  Catholic  Epistle  of  Peter,  written  from 
Rome.^A  MS   of  the  xiiith  century. 

These  latter  subscriptions  are  of  little  va/ue  :  nor  do  any  of 
them  help  to  ascertain  the  place  where  the  epistle  was  writ- 
ten. Tlie  word  Rome  is  only  the  supposed  interpretation  of 
the  word  Babylon,  as  in  ver.  14.  which  see. 

As  tlie  true  church  of  Christ  has  generally  been  in  a  state 
of  suffering,  the  epistles  of  St.  Peter  have  ever  been  most 
highly  prized  by  all  believers.  That  which  we  have  just 
finished  is  an  admirable  letter,  containing  some  of  the  most 
important  maxims  and  consolations  for  the  churcli  in  the 
wilderness.  No  Christian  can  read  it  without  deriving  from 
it  both  light  and  life.  Ministers,  especially,  should  study  it 
well,  that  they  may  know  how  to  comfort  their  flocks  when  in 
persecution  or  adversity.  He  never  speaks  to  good  effect  in 
any  spiritual  case  who  is  not  furnished  out  of  the  Divine  trea- 


sury. God's  words  invite,  solicit,  and  command  assent :  on 
them  a  man  may  confidently  rely.  The  words  of  man  may 
be  true,  but  they  are  not  infallible.  This  is  the  character  of 
God's  word  alone. 

I  shall  sum  up  llie  contents  of  this  chapter  in  the  words  of 
a  good  commentator  :  "  Because  the  knowledge  and  good  be- 
haviour of  the  people  depend,  in  a  great  measure,  upon  the 
kind  of  instruction  which  they  receive  from  their  teachers; 
the  apostle,  in  this  chapter,  addressed  the  elders,  that  is,  the 
bishops,  pastors,  rulers,  and  deacons,  among  the  brethren  of 
Pontus,  &c.  ver.  1.  exhorting  the  bishops  in  particular,  to  feed 
the  flock  of  God  committed  to  their  care,  faithfully;  and  to 
exercise  their  episcopal  oflice,  not  as  by  constraint,  but  wil- 
lingly ;  not  from  the  love  of  gain,  but  from  love  to  their  Mas- 
ter and  to  the  flock,  ver.  2;  and  not  to  lord  it  over  God's  heri- 
tage, but  to  be  patterns  of  humility  and  disinterestedness  to  the 
people,  ver.  3.  This  exhortation  to  bishops,  to  feed  Christ's 
flock,  was  given  with  much  propriety  by  Peter,  who  had  him- 
.self  been  appointed  by  Chiist  to  feed  his  lambs  and  his  sheep. 
Next  because  the  faithful  performance  of  the  bishop's  office 
was,  in  that  age,  attended  with  great  difliculty  and  danger,  the 
apostle  to  encourage  the  bishops,  assured  them  that  wiien  the 
chief  Shepherd  shall  appear,  they  shall  receive  a  crown  of 
glory  that  fadeth  not  away,  ver.  4.  The  distinguished  reward 
which  Christ  is  to  bestow  on  those  who  have  sutl'ered  for  His 
sake,  being  a  favourite  topic  with  our  apostle,  he  introduces 
it  often  in  this  epistle. 

"  Having  thus  exhorted  the  pastors,  the  apostle  turned  his 
discourse  to  the  people,  charging  them  to  be  subject  to  their 
elders,  and  to  one  another  ;  that  is,  to  be  of  a  teachable  dispo- 
sition, and  to  receive  instruction  from  every  one  capable  of 
giving  it;  and  to  do  all  the  duties  which  they  could  to  each 
other,  according  to  their  different  stations  and  relations,  ver.  5. 
But  especially  to  be  subject  to  God,  by  hmnbly  submitting 
themselves  to  the  judgments  which  were  coming  upon  them, 
that  God  might  exalt  them  in  due  time,  ver.  6.  Casting  all  their 
anxious  care  on  God,  because  He  cared  for  them,  ver.  7.  And 
to  watch  against  the  devil,  who  went  about  as  a  roaring  lion, 
seeking  to  destroy  them,  by  instigating  the  wicked  to  perse- 
cute them,  and  drive  them  into  apostacy,  ver.  8.  But  they 
were  to  resist  that  terrible  enemy  by  steadfastness  in  the  faith , 
and  not  to  think  themselves  hardly  dealt  with  when  persecu- 
ted, knowing  that  their  brethren,  every  where,  were  exposed 
to  the  same  temptations  of  the  devil,  ver.  9.  In  the  meantime, 
to  give  them  all  the  assistance  in  his  power,  the  apostle  prayed 
earnestly  to  God  to  stablish  and  strengthen  tliem,  ver.  10.  And 
ended  his  prayer  with  a  doxology  to  God  expressive  of  his  su- 
preme dominion  over  the  universe,  and  all  the  things  it  con- 
tains. 

"  The  apostle  informed  the  brethren  of  Pontus  that  he  had 
sent  this  letter  to  them  by  Silvanus,  whom  he  praised  for  his 
fidelity  to  Christ,  ver.  12.  Then  giving  them  the  salutation  of 
the  church  in  Babylon,  where  it  seems  he  was  when  he  wrote 
this  letter,  he  added  the  salutation  of  Mark,  whom  he  called 
his  son,  either  because  he  had  converted  him,  or  on  account 
of  the  great  attachment  which  Mark  bore  to  him,  ver.  13.  And 
having  desired  them  to  salute  one  another,  he  concluded  with 
giving  them  his  apostolical  benediction,  ver.  14." — See  Dr. 
Mac/cnight. 


INTRODUCTION  TO  THE  SECOND  EPISTLE  OF  PETER. 


As  the  Preface  to  the  preceding  epistle  embraces  the  ques- 
tion of  the  authenticity  of  both  epistles,  and  also  considers  se- 
veral matters  common  to  both,  1  need  not  take  up  the  subject 
here  afresh  ;  but  simply  consider  those  matters  which  are  pe- 
culiar to  the  epistle  bel^ore  me,  and  which  have  not  been  ex- 
amined in  the  foregoing  preface. 

"This  epistle,  as  appears  from  chap.  iii.  \.  (says  Michaelis,) 
was  written  to  the  same  communities  as  the  first  epistle  ;  and 
the  author  gives  us  thus  to  understand,  that  he  was  the  person 
who  wrote  the  first  epistle  ;  that  is,  the  apostle  Peter.  He  calls 
himself,  likewise,  chap.  i.  1.  St'/uoji/  nerp'is,  finXoi  Kai  a-rro^o- 
Aoj  Iriau  Xpis-n,  Symeon  Peter,  aservant  and  apostle  of  Jesus 
Christ ;  and  chap.  i.  16 — 18.  says  that  he  was  present  at  the 
transfiguration  of  Christ  on  the  mount.  The  notion,  therefore, 
entertained  by  Grotius,  that  this  epistle  was  written  by  a  bishop 
of  Jerusalem,  of  the  name  of  Simeon,  is  absolutely  inadmis- 
sible ;  and  we  have  no  other  alternative  than  this,  either  it  was 
written  by  the  apostle  St.  Peter,  or  it  is  a  forgery  in  his  name. 

"  The  ancients  entertained  very  great  doubts  whether  St. 
Peter  was  really  the  author.  Eusebius,  in  his  chapter,  where 
he  speaks  of  the  books  of  the  New  Testament  in  general, 
reckons  it  among  the  airiAsj'O/iti'a,  those  not  canonical.  He 
says,  that  tradition  does  not  reckon,  as  a  part  of  the  New  Tes- 
tament, the  second  epistle  ascribed  to  Peter:  but  that,  as  in 
the  opinion  of  most  men,  it  is  useful,  it  is  theret'ore  much  read. 
Origen  had  said,  long  before,  that  Peter  had  left  behind  him 
ore  (T:)istle  universally  received,  and  perhaps  a  second,  though 
doubts  are  entertained  about  it. 

"The  old  Syriac  Version,  though  it  contains  the  Epistle  of 
St.  .lames,  which  Eusebius  likewise  reckons  among  tlie  ntrt- 
Xeiofjizva,  does  not  contain  the  Second  Epistle  <f  St.  Peter. 
Now  it  cannot  be  said  that  the  other  books  of  the  New  Testa- 


ment wore  translated  into  Syriac  before  St.  Peter's  second 
epistle  was  written  ;  for  St.  Paul's  Second  Epistle  to  Timothy 
was  written  certainly  as  late,  and  yet  is  contained  in  this  very 
version.  And  if  an  epistle,  addressed  only  to  an  individual, 
was  known  to  the  Syriac  translator,  it  may  be  thought  that  a 
circular  epistle,  addressed  to  communities  dispersed  in  several 
countries  in  Asia,  would  hardly  have  escaped  his  notice.  The 
circumstance,  therefore,  that  the  old  Syriac  translator  did  not 
translate  the  Second  Epistle  of  St.  Peter,  as  well  as  the  first, 
may  be  used  as  an  argument  against  its  antiquity,  and  of 
course  against  its  authenticity. 

"It  appears,  then,  that  if  the  authenticity  of  this  epistle  were 
to  be  determined  by  external  evidence,  it  would  have  less  in 
its  favour  than  it  would  have  against  it.  But,  on  the  other 
hand,  the  internal  evidence  is  greatly  in  its  favour ;  and,  in- 
deed, so  much  so,  that  the  epistle  gains  in  this  respect  more 
than  it  loses  in  tlie  former.  Wetstein,  indeed,  says  that,  since 
the  ancients  themselves  were  in  doubt,  the  moderns  cannot 
expect  to  arrive  at  certainty,  because  we  cannot  obtain  more 
information  on  the  subject  in  the  eighteenth,  than  ecclesiasti- 
cal writers  were  able  to  obtain  in  the  third  and  fourth  centu- 
ries. Now,  this  is  perfectly  true,  as  far  as  relates  to  historical 
knowledge,  or  to  the  testimony  of  others  in  regard  to  the  mat- 
ter of  fact,  whether  St.  Peter  was  the  autlior  or  not.  But  when 
this  question  is  to  be  decided  by  an  examination  of  the  epistle 
itself,  it  is  surely  possible  that  the  critical  skill  and  penetration 
of  the  moderns  may  discover  in  it  proofs  of  its  having  been 
written  by  St.  Peter,  though  these  proofs  escaped  the  notice  ot 
the  ancients.  After  a  diligent  comparison  of  the  First  Epistle 
of  St.  Peter,  with  that  which  is  ascribed  to  him  as  his  second, 
thp  agreement  between  them  appears  to  me  to  be  such,  that  if 
the  second  was  not  written  by  ^t.  ivter,  -is  well  at  the  first, 

.    447 


Introduction. 


II.  PETER. 


the  person  who  forged  it  not  only  possessed  the  power  of  imi- 
tation in  a  very  unusual  degree;  but  understood  likewise  tlie 
design  of  the  tirst  epistle,  with  which  the  ancients  do  not,  ap 
pear  to  have  been  acquainted.  Now,  if  this  be  true,  the  sup- 
position that  the  second  epistle  was  not  written  by  St.  Peter 
iiimself,  involves  a  contradiction.  Nor  is  it  credible  that  a 
pious  impostor  of  the  first  or  second  century  should  have  imi- 
tated St.  Peter  so  successfully  as  to  betray  no  marks  of  a  for- 
gery ;  for  the  spurious  productions  of  those  ages,  which  were 
Kent  into  the  world  in  the  name  of  apostles,  are,  for  the  most 
part,  very  unhappy  imitations,  and  discover  veiy  evident 
marks  that  they  were  not  written  by  the  persons  to  whom  they 
were  ascribed.  Other  productions  of  this  kind  betray  their 
origin  by  the  poverty  of  their  materials,  or  by  tlie  circum- 
stance that,  instead  of  containing  original  thoughts,  tliey  are 
jiothing  more  than  a  rhapsody  of  sentiments  collected  from 
various  parts  of  the  Bible,  and  put  together  without  plan  or 
order. 

"  This  charge  cannot  possibly  be  laid  to  the  Second  Epistle 
of  St.  Peter,  which  is  so  far  from  containing  materials  derived 
from  other  parts  of  the  Bible,  that  the  third  chapter  exhibits 
tlie  discussion  of  a  totally  new  subject.  Its  resemblance  to 
the  Epistle  of  Jude  will  hardly  be  urged  as  an  argument 
against  it :  for  no  doubt  can  be  made  that  the  Second  Epistle 
of  St.  Peter  was,  in  respect  to  tlie  Epistle  of  St.  Jude,  the  ori- 
ginal, and  not  the  copy.  Lastly,  it  is  extremely  difllcult,  even 
for  a  man  of  the  greatest  talents,  to  forge  a  writing  in  the 
name  of  another,  without  sometimes  inserting  what  the  pre- 
tended author  either  would  not,  or  could  not,  have  said  ;  and 
support  the  imposture  in  so  complete  a  manner  as  to  militate, 
in  not  p  single  instance,  either  against  his  character,  or  against 
the  age  in  which  he  lived.  Now,  in  the  Second  Epistle  of  St. 
Peter,  though  it  has  been  a  subject  of  examination  full  seven- 
teen hundred  years,  nothing  has  hitherto  been  discovered 
which  is  unsuitable,  either  to  the  apostle,  or  to  the  apostolic 
age.  Objections,  indeed,  have  been  made  on  account  of  its 
stylo  :  but  the  style  of  the  second  epistle,  when  compared  with 
that  of  the  first,  wai rants  rather  tlie  conclusion  that  both  were 
written  by  the  same  person.  We  liave  no  reason,  therefore, 
to  believe,  that  the  Second  Epistle  of  St.  Peter  is  therefore 
spurious,  especially  as  it  is  difficult  to  comprehend  what  mo- 
tive could  have  induced  a  Christian,  whetlier  orthodox  or 
heretic,  to  attempt  the  fabrication  of  such  an  epistle,  and  then 
falsely  ascribe  it  to  St.  Peter. 

"  Having  shown  that  tlie  supposition  that  this  epistle  is  spu- 
rious, is  without  foundation ;  I  have,  in  the  next  place'  to 
show  that  there  are  positive  grounds  for  believing  it  to  be  gen- 
uine. The  arguments  in  favour  of  its  genuineness  are  of  two 
kinds,  being  founded  on  the  similarity  of  the  two  epistles, 
either  in  respect  to  their  materials,  or  in  respect  to  their  sli/le. 
The  arguments  of  the  former  kind  are  as  follow  : — 

"  1.  The  design  of  the  first  epistle  was  to  assure  the  uncir- 
cumcised  Christians  that  they  stood  in  the  grace  of  God.  Now, 
it  was  not  generally  known  tliat  this  was  the  design  of  it ;  and, 
therefore,  we  cannot  suppose  that  any  person  whose  object 
was  to  forge  an  epistle  in  St.  Peter's  name  should  have  ob- 
served it.  But  the  design  of  the  second  epistle  was  certainly 
the  same  as  that  of  the  first,  as  appears  from  the  address,  chap. 
i.  1.  To(j  KJOTi^ov  rtjiiv  Xaxam  th^iv  tv  iiKaiorrvvr)  m  Gr«,  'to 
them  who  have  obtained  like  precious  faith  with  us,  through 
the  righteousness  of  God.'  If  we  explain  nfn",  as  denoting  ■  us 
apostles,'  the  address  will  imply  what  was  wholly  unneces- 
sary, since  no  one  could  doubt  that  the  faith  of  other  Chris- 
tians might  be  as  good  as  the  faith  of  the  apostles;  ami  it 
will  sound  likewise" rather  haughty  and  assuming  :  but  if  we 
explain  ij/xv  as  denoting  '  us  who  were  born  .lews,'  and  con- 
sider that  the  second  epistle,  as  well  as  the  first,  was  directed 
to  persons  who  were  born  heathens,  the  address  becomes 
clear  and  consistent :  SiKaioavvri  ru  0£y,  will  then  signify  the 
impartiality  of  God,  in  estimating  the  faith  of  native  heatliens 
as  highly  as  the  faith  of  native  Jews,  which  St.  Peter  has  ex- 
tolled in  other  places.  We  shall  likewise  be  able  to  explain 
chap.  i.  8—10.  wliieh  appears  to  contain  the  tautology  that 
those  who  are  diligent  ill  good  works  are  not  idle  ;  whereas, 
if  this  epistle  be  explained  from  the  design  of  the  first,  we 
shall  perceive  the  meaning  of  the  passage  to  be  this  ;  that 
they  who  are  diligent  in  good  works,  need  not  fear  the  re- 
proach that  they  observe  not  the  Levitical  law,  since  their 
good  works,  which  are  the  fruit  of  their  religious  knowledge, 
will  be  the  means  of  making  their  calling  and  election  sure.— 
Bee  the  note  on  this  place. 

"  The  deluge,  which  is  not  a  common  subject  in  the  apos- 
tolic epistles,  is  mentioned  both  in  1  Pet.  iii.  20.  and  in  2  Pet. 
ii.  5.  and  in  both  places  the  circumstance  is  noted,  that  eight 
persons  only  were  saved ;  though  in  neither  place  does  the 
subject  require  that  the  number  should  be  particularly  speci- 
fied. Now  it  is  true,  that  St.  Peter  wiis  not  the  only  apostle 
who  knew  how  many  pei'sons  were  saved  in  the  ark  ;  but  he 
only,  who,  by  habit,  had  acquired  a  familiarity  with  the  sub- 
ject, would  ascertain  the  piecise  number,  where  his  argu- 
ment did  not  depend  upon  it.  The  author  of  the  first  epistle 
had  read  St.  Paul's  Epistle  to  tlie  Romans ;  and  the  author  of 
the  second  epistle  speaks  in  express  terms,  chap.  iii.  15,  IG. 
ot  the  epistles  of  St.  Paul.  Now,  no  other  writer  of  the  New 
Testament  has  quoted  from  the  New  Testament;  conse- 
quently, we  have  in  these  epistles  a  criterion  from  which  we 
may  judge  that  ih^y  were  w  itien  bv  the  same  author. 
448   ■ 


Introduction, 

"  Before  I  consider  the  arguments  which  are  derived  from 
the  style  of  these  epistles,  I  must  observe,  that  several  coin- 
mentalore  have,  on  the  contrary,  contended,  that  the  style  is 
Very  different ;  and  since  have  inferred  that  they  were  written 
by  different  authors  :  but  it  is  extremely  difficult  to  form, 
from  a  single  epistle,  so  complete  a  judgment  of  the  author's 
style  and  manner,  as  to  enable  us  to  pronounce,  with  cer- 
tamty,  that  he  was  not  the  author  of  another  epistle  ascribed 
to  him.  The  style  of  the  same  writer  is  not  always  the  same 
at  every  period  of  his  life;  especially  when  he  composes,  not 
in  his  native,  but  in  a  foreign  language. 

"  From  what  has  been  said  in  the  course  of  this  section,  it 
appears,  that  even  the  second  chapter  of  the  second  epistle 
has  some  resemblance,  both  in  its  style  and  contents,  to  the 
first  epistle.  This  is  to  be  particularly  noted,  because  even 
the  advocates  for  the  second  epistle  have  in  general  granted 
that  the  style  of  this  chapter  is  not  the  usual  style  of  St.  Peter. 
Bishop  Shirlock,  for  instance,  acknowledges  it:  nor,  though 
I  contend  that  tliere  is  some  similarity,  as  in  ver.  5 — 7.  will  I 
assei't,  that  there  is  no  difierence.  But  it  will  not,  therefore, 
follow,  that  the  whole  epistle  was  not  written  by  St.  Peter  : 
and  if  it  is  allowable  to  draw  a  conclusion  from  one  or  two 
passages,  it  will  be  no  other  than  this,  that  the  second  chapter 
is  spurious,  because  the  style  of  it  is  said  to  be  as  diflerent 
from  the  first  and  third  chapters  as  it  is  from  the  first  epistle. 
This  conclusion,  however,  no  one  will  draw  who  has  exa- 
mined the  connexion  of  the  whole  eoistle :  in  fact,  the  diflerencc 
in  question  is  rather  of  a  negative  kind  ;  for,  though  I  am 
unable  to  discover  any  remarkable  agreement  in  style,  be- 
tween the  first  epistle  and  the  second  chapter  of  the  second 
epistle,  I  do  not  perceive  any  remarkable  difference.  This 
second  chapter  has  indeed  several  words  which  are  unusu.tl 
in  other  parts  of  the  New  Testament ;  but  the  same  may  bft 
said  of  the  first  epistle  ;  and  some  of  the  expressions,  which 
to  us  appear  extraordinary,  were  borrowed,  perhaps,  from  the 
Gnostics,  whose  doctrines  are  here  confuted  ;  for  it  is  not  un- 
usual, in  combating  the  opinions  of  a  particular  sect,  to  adopt 
their  peculiar  terms.  Thus,  in  2  Pet.  ii.  17.  the  Gnostics  are 
called  '  clouds,  agitated  by  a  tempest  ;'  and  we  know  that  th<5 
jManicheans,  who  had  many  doctrines  in  common  with  the 
Gnostics,  taught  that  there  were  five  good  and  five  bad  ele- 
ments, and  that  one  of  the  latter  was  called  '  tempest.'  In 
like  manner  they  frequently  speak  of  darkness,  under  thB 
name  of  grxpo^,  which  occurs  moi-e  than  once  in  this  chapter. 
The  Epistle  of  St.  Jude  has  a  still  greater  number  of  unusual 
figurative  expressions;  and  it  is  not  impossible  tliat  these  alr-o 
were  borrowed  from  the  Gnostics.  The  Second  Epistle  of  St. 
Peter  must  have  been  written  only  a  short  time  before  his 
death;  for  he  says,  chap.  i.  14.  'shortly  I  must  put  oil"  this 
my  tabernacle,  even  as  our  Lord  Jesus  Clnlst  hath  showed 
me.'  St.  Peter  here  alludes  to  his  conversation  with  Clirist, 
after  the  i-esurrection,  recorded  in  John  xxi.  18—22.  where 
Christ  had  foretold  his  death  in  the  following  manner  ;— 
'  When  thou  shall  be  old,  thou  shalt  stretch  forth  thy  hands 
and  another  shall  gird  thee,  and  carry  thee  whither  thou 
wouldest  not.'  Hence  St.  Peter  might  very  easily  conclude, 
that  he  would  not  survive  the  coming  of  Christ  to  judge  Jeru- 
salem. But  Christ  has  declared  that  Jerusalem  would  be  de- 
stroyed before  one  generation  passed  away.  St.  Peter,  there- 
fore, after  a  lapse  of  thirty  years,  that  is,  iiHheyear64,  no- 
ces.sarily  considered  his  death  as  an  event  not  far  distant,  ha 
to  tlie  design  of  this  epistle,  it  appears  that  St.  Peter  wrote 
against  certain  persons,  who,  though  members  of  the  church, 
denied  the  doctrine  of  a  general  judgment,  and  a  dissolution 
of  the  world.  They  inferred  that  this  event,  bccau.se  it  had 
been  long  delayed,  would  never  take  place  :  to  which  objec- 
tion St.  Peter 'replies,  by  saying — That  one  day  is  witli  the 
Lord  as  a  thousand  years,  and  a  thousand  years  as  one  day  : 
that  the  Lord  is  not  slack  concerning  His  promise,  as  some 
men  count  slackness,  but  is  long-suffering,  not  wdlingtha. 
any  man  should  perish,  but  that  all  should  come  to  repent' 
ance.  Farther,  St.  Peter  ai-gues,  that  as  the  earth  has  already 
undergone  a  great  revolution  at  the  deluge,  another  revolution 
equally  great,  is  not  incredible:  and  that^since  the  formier 
event  was,  at  the  time  when  it  happened,  as  unexpected  as 
the  latter  will  be,  we  ought  to  believe  in  God's  declaration, 
that  the  world  will  one  day  be  totally  destroyed.  This  destruc- 
tion, St.  Peter  says,  will  bo  eflected,  not  by  water,  as  at  the 
deluge,  but  by  fire.  '  The  elements  shall  melt  with  fervent 
heat ;  the  earth  also,  and  the  works  that  are  therein,  shall  be 
burned  up.'  Now,  a  general  conflagration  will  be  more  easily 
admitted  by  those  wlio  are  unacquainted  with  the  state  of  the 
earth,  than  an  universal  deluge;  for,  though  it  may  he  diffi- 
cult to  comprehend  whence  a  sufficient  quantity  of  water 
could  be  brought  to  cover  the  whole  earth,  yet  no  one  can  deny 
that  the  bowels  of  the  earth  abound  with  inflammable  matter, 
and  that  fiery  eruptions  may  spread  themselves  throughout 
the  surface  of  the  globe. — See  the  notes  on  chap.  iii.  9—11. 

"  It  must  be  observed,  that  St.  Peter's  appeal  to  the  deluge, 
in  the  time  of  Noah,  implies  that  the  adversaries,  whom  he 
combats,  admitted  that  the  Mosaic  account  of  it  was  true,  since 
it  would  liave  been  useless  to  have  argued  from  a  fact  which 
they  denied.  This  must  be  kept  in  view,  because  it  will  assist 
us  in  determining  who  those  adversaries  were. 

"  St.  Peter  describes  these  false  teachers,  chap.  ii.  10,  II,  Vi, 
as  '  calumniators  of  llie  angels;'  which  t)ic  apostle  highly  cen- 
sures, even  though  the  caliunny  should  be  directed  againet 


IVic  apostolical 


CHAPTER  I. 


address,  <f« 


beasts,  made  to  be  taken  anil  destroyed,  speak  evil  of  the  things 
which  they  understand  not.'  Hero  we  liave  a  description 
cif  these  false  teachers,  which  points  them  out  more  distinctly 
than  any  of  the  preceding  accounts,  and  shows  they  were 
Gnostics.  For  the  ecclesiastical  liistory  furnishes  many  ex- 
amples of  improper  adoration  paid  to  the  angels.  I  know  of 
no  sect  which  calumniated  them,  except  that  of  the  Gnostics. 
Now,  the  Gnostics  calumniated  the  angels  by  their  doctrine 
in  respect  to  the  creation  of  the  world.  They  raised  certain 
ungels  to  the  rank  of  creators ;  but  de.scrihe.i  the  creation  as 
very  imperfect,  and  tlie  autliors  of  it  us  wicked  and  rebellious 
against  the  Supreme  Being. 

"  Having  thus  shown  that  St.  Peter,  in  his  second  epistle, 
combats  the  opinion  of  a  Chtostic  sect,  I  will  now  venture  to 
go  a  step  farther,  and  attempt  to  determine  the  name  which 
the  orthoilox.gave  to  this  particular  sect,  in  the  lirst  century. 


the  Jews,  of  which  it  will  be  sufllcient  to  mention  that  whlcl 
occurs  in  .\ots  ix.  36.     And  the  di>rivatioii  of  the  Nicotailunt 


the  fallen  angels ;  since  some  respect  Is  due  to  their  former 

greatness  and  power.    St.   Peter  says,  '  angels  themselves, 

which  arc  greater  in  power  and  might,  bring  not  railing  accu-    from  Balaam  must  have  been  loni:  known,  at  least  in  Asia; 

salion  against  them  before  the  Lord :  but  these,  as  natural  brute     for,  in  the  Arabic  Vei-sion  published  by  Erpeuins,  we  Ilud  an 


instJmce  of  it  in  .\poc.  ii.  6.  where  ra  cnya  Tiov  NinroXuiToiv,  is 
rendereil  <^jxjiS\  JWI  that  is  '  works  of  the  Shuaibites.'  Now 
the  Arabic  word  c-uilIm  (.67i«ai6)  is  equivalent  to  the  Hebrew 
fialaaiii.  Slumib  is  ui'-ntioned  in  the  Koran  (Surat  vit.  86. 
xxvi.  17G.  and  in  other  places)  as  the  proplut  of  the  Miilian- 
iles.  Some  suppose  that  by  -Sliunifi  is  miant  Jethro:  b\it.  in 
my  opinion,  no  other  person  is  meant  but  Bakuim,  wlio  was 
sent  for  by  the  Midianites,  as  well  as  by  the  Moabltes.  At 
least  I  cannot  comprehend  how  the  Nicolaitans,  or  any  other 
heretics,  could  be  considered  as  fnUoiters  of  Jelhro.  Tha 
Arabic  verb  cwA  shuaha,  signilics  he  destroyed,  and  the  noun 
CfMjl^  ahaahuii,  the  people.  It  is  not  improbable,  therefore, 
that  the  Arabs  adapted  the  word  «->«;iim>  shiiaib  as  corrci^poiid 
ing  to  the  Hebrew  word  cy'^a  Balaam,  wliicli  is  compounded 
of  ir'ya  ia/a,  he  swaltoired  up,  or  destroyed,  and  tsy  &in,  thu 
people.     So   fitKoXaoi,  Nicolas,  is   from  viKa;<,  lo  uvcrcomt. 


St,  Peter  describes  them,  chap.  ii.  15.  as  '  following  the  way    and  Amj,  the  people." — See  Michaelis's  Introduction. 


of  Balaam,  that  is,  as  following  the  religious  doctrine  of  Ba 
laam.'  The  doctrine  of  Balaam,  as  St.  .lohn  says,  Apoc.  U.  14. 
was,  '  to  eat  things  sacrificed  to  idols,  and  to  commit  fornica- 
tion.' And  since  Nico'aus,  in  Greek,  has  the  same  meaning 
as  Balaam,  in  Hebrew,  the  followers  of  Balaam  are  called 
by  St.  John,  Apoc.  ii.  15.  '  Nicolaitans.'  Now,  it  is  well 
known,  that  the  Nicolaitans  were  a  sect  of  the  Gnostics  :  and, 
therefore,  it  was  probable  that  this  was  the  sect  against  which 
SP.  Peter  wrote.  To  this  opinion,  it  has  been  objected,  that  If 
St.  Peter  had  meant  the  Nicolaitans,  he  would  have  called 
them,  not  'followers  of  Balaam,'  but  by  their  proper  name, 
Nicolaitans ;  lli"st,  because,  in  general,  proper  names  are  re- 
tained, anil  not  translated  ;  and,  secondly,  because,  in  the 
present  instiwice,  no  one  b'^fore  Cocceiu.i  observed  the  analogy 
between  tlic  Ifebrcw  word  Balaam,  and  the  Greek  word  Ni- 
cnlaus.     Hut  neither  of  lliese  rea.sons  is  true.     For,  to  say  no 


I  shail  not  attempt  to  dispute  the  propriety  of  these  deriva- 
tions and  etymologies  :  but  I  niu.st  make  one  reinark  on  tlio 
Shuaibites.  In  general,  the  An.bic  writers  sny  that^ViuaiA  was 
Jethro,  the  fallierinlaw  of  Moses  ;  and  that  God  had  sent  him, 
according  to  the  Koran,  to  preach  pure  morality  lotlie  Midian- 
ites ;  but  I  do  not  remember  lo  have  met  with  u  sect  of  ido- 
laters, or  heretics,  called  S'huailiites.  In  both  the  places  of  the 
Koran,  mentined  above,  Shnaih  is  spoken  of  with  respect. 
But  the  conjecture  that  S/ni ai It  ■,:oii  Balaam  arc  tlie  same,  is 
exceedingly  probable ;  and  this  makes  the  etymology  tliu 
more  likely. 

We  may  safely  conclude,  frojn  all  the  evidence  before  u.>!, — 
1.  That  St.  Peter  the  apcstle,  was  the  author  of  this,  as  well  us 
of  the  other  epistle.  2.  Tliat  it  was  written  U>  llie  same  per- 
sons. 3.  That  they  were  in  a  state  of  perserulion  :  and  hud 
also  to  contend  with  Gnostics  or  other  heretics,  in  the  church. 


thing  of  the  general  cu.atom  which  once  prevailed  among  the  I  4.  Tliat  it  was  written  a  short  time  after  the  first  epistle,  and 
literati  of  Germany,  of  translating  their  names  into  Greek  or  j  not  long  oefore  St.  Peter's  martyrdom  ;  but  the  precise  year 
Latin  ;  I  could  produce  exainplesof  such  translations  amongst  '  cannot  be  ascertained. 


THE  SECOND  GENERAL  EPISTLE  OF  PETER. 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 
CHAPTER  I. 

The  apostolical  address,  and  the  persons  to  whom  the  epistle  taas  sent,  described  by  the  state  into  tchich  Gud  hnd  cal'ed;  a'ld 
in  which  he  had  placed  them,  1—4.  What  /graces  they  should  possess,  in  order  to  be  fruitful  in  the  knou-led^e  of  Gud,  5 — 
8.  Tlie  miserable  stale  of  those  vho  either  ha  re  not  these  spruces,  or  hare  fallen  from  them,  9.  Believers  should  gire  dili- 
gence to  make  their  calling  and  election  sure,  10,  11.  'J'he  aposile's  intimations  of  his  speedy  di-;soluliun,  and  his  trish  to 
confirm  ami  establish  th'i/ie  churches  in  the  true  faith,  12 — lo.  "J'he  certainty  of  the  Gospel,  and  the  convincing  eridencn 
tchich  the  apostle  had  of  its  truth  from  being  present  at  the  transfiguration,  by  which  the  word  of  prophecy  iras  made  mora 
sure,  16— 19.  How  the  prophecies  came,  and  their  nature,^, '2\,  [A.  M.  cir.  4064.  A.  1).  cir.  60.  An.  Olyuip.  cir.  CCIX.  4. 
A.  U.  C.  cir.  Sia.) 

SIMON*  PETER,  a  servant  and  an  apostle  of  Jesus  Christ,  I   2  <i  Grace  and  peace  be  multiplied   unto  you  tlirough  tha 
lo  them   tliat   have  obtained  blike  precious  faith  with  us,     knowledge  of  God,  and  of  Jesus  oiir  Loril, 
throughtherighleousncss"^of  God  and  our  Saviour  Jesus  Christ.      3  According  as  his  divine  power  hatli  given  unto  lis  all  things 

B  Or,  S)ni»ii.  AcH  l.VH.-b  Horn.  1.12.  2Cor.4.l3.  Eph.l.r'.  Til.  14,  c  Or  of  cir  Oo<l  .nd  Soyio.ir.  Til  2  13.— <J  Dan  1. 1. 1  0.2.".   1  Pa  1  2    Jii  1«  2. 

j      Of  God  and  our  f>ai-iour  Jesus  Christ]    This  is  not  a  pro- 
'  per  translation  of  the  original  tov  Ocoh'/j/k.)!/  koi  atorripoi  Irfann 
:  XpifTov,  which  is   literally,  of  our  God  and  Saviour  Jesus 
'  Christ;  and  this  reading  which  is  indicated  in  the  margin, 
should  have  been  received  in  the  text:  and  it  is  an  absolute 
proof  that  St.  Peter  calls  Jesus  Chri.--t  God,  even  in  the  pro- 
'  pcrest  sense  of  the  word,  witli  the  article  prefixed.     It  is  no 
I  evidence  against  this  doctrine  that  two  MSS.  of  little  authority, 
]  and  the  Syriac  version,  have  Ki>oiov,  Lord,  instead  of  Qcov, 
God,  as  all  other  MS,-^.  and  Versions  agree  in  tlie  other  read- 
ing, as  well  as  the  Fathers  ;  (the  uncertain  author  of  the  nn- 
certain  work  intituled  De   Vocatione  Gentium,  ex.-.cpted.) — 
See  in  Griesbarh. 

2.  Grace]  {Joii's  favour:  pence,  the  etfecls  of  that  favour 
in  the  communication  of  spiritinl  and  temporal  blessings. 

Throtigh  the  knowledge  of  Goil]  E*-  tTfyvo>rm,  I y  the  nc- 
knotrledging  of  God  and  of  Jesus  our  LtU  For  those  who 
acknowledge  Him  in  all  their  ways.  He  will  direct  their  steps. 
Those  who  know  Christ,  and  do  hot  acknowledge  Him  beforo 
men,  can  get  no  multiplication  of  grace  and  peace. 

3.  As  his  divine  power]  His  power,  which  no  power  can 
resist,  because  it  is  Divine  ;  that  which  properly  belongs  to  ' 

i  the  infinite  Godhead. 

Hath  given  unto  its]    ArJworif/irijf,  hath  endoirrd  us  wUh 

the  gifts;  or,  hcth  gifted  us,  ns  l)r.  Macknight  tnin.<lut'-s  it  : 
I  who  observes  that  it'refei-s  to  the  gifls  which  tlie  Holy  Spirit 

communicated  to  the  apostles,  to  enable  tlieni  to  bring  men  to 
\life  and  godliness :  which  were — 1.  A  complete  knowledge* 

of  the  doctrines  of  tlie  Gospel.     2.  Power  I o  preach  and  de 
[  fend  their  doi;trines  in  suitable  langnnge,  which  their  adver> 

RT-iea  were  not  able  lo  giinsay  or  resist      3.  VV'isilom  to  direct 

them  how  tobehave  in  all  cn.=es  :  where  ami  when-  to  labour ; 
[  and  the  mnttrr  suitable  to  all  diflTrrent  cases  and  variety  of 

jersons     1.  Miraculous  porrers.  so  '.hat  on  a!!  ri'>per  anu  ns- 
44'J 


NOTES. — Verse  I.  Simon  Peter]  Simeon,  livfieuv,  is  the 
reading  of  almost  all  the  Vei'sions,  and  of  all  the  most  impor- 
tant MSS.  And  this  is  the  more  remarkable,  as  the  surname 
of  Peter  occurs  upwards  of  seventy  times  in  tlie  New  Testa- 
ment, and  is  invariaoly  read  Si/itoi/,  Siinoii  ;  except  here,  and 
in  Ac.  XV.  M.  where  James  gives  him  the  name  of  Symeon.  Of 
all  the  Versions,  only  the  Armenian  and  Vulgate  have  Simon. 

A  servant]     Employed  in  his  Master's  work  : — 

And  an  apostle]  Coiniiii.ssioned  immediately  by  Jesus 
Christ  Himself,  to  preach  to  the  Gentiles,  and  to  write  these 
epistles  for  the  edification  of  tlic  church.  As  the  writer  was 
an  apostle,  the  epistle  is  therefore  necessarily  canonical.  All 
the  MSS.  agree  in  the  title  qpostle;  and  of  the  Versions,  only 
the  Syriac  omits  it. 

Precious  faith]  \cortiiov  vtTH',  valuable  faith  ;  faith  worth 
a  great  price  ;  and  faith  which  cost  a  great  price.  The  word 
precious  is  used  in  the  /oir  religious  phraseology,  for  rfcnr, 
comfortable,  delightful,  &c.  but  how  much  is  the  dignity  of 
the  subject  let  down  by  expressions  and  meanings  more  pro- 
per for  the  nursery  than  for  the  noble  science  of  salvation.  It 
is  necessary,  however,  to  state,  that  the  word  precious  literal- 
ly signifies  valuable,  of  great  price,  costly  ;  and  was  not  used 
in  that  tow  sense  in  which  it  is  now  employed,  when  our 
translation  was  made.  That/ai7/i  n-.ust  be  of  infinite  value, 
the  grace  of  which  Christ  purchased  by  His  blood  :  and  it 
must  be  of  infinite  value  also,  when  it  is  the  very  instrument 
by  which  the  soul  is  saved  unto  eternal  life. 

With  us]  God  hnviiig  given  to  you,  believing  Gentiles,  the 
same^faith  and  salvation  which  he  had  given  to  us  believing 
Jews. 

Through  the  righteousness  of  God]  Through  His  method 
of  bringing  a  lost  world,  both  .lews  and  Gentile's,  to  salvation 
by  Jesus  Christ ;  through  His  gracious  impartialiiv,  providinz 
for  Gentiles  as  well  as  Jewj  —See  the  notes  on  Rom.  hi  21  -  26 

Vol.  VI.  3  L 


T'ttrt'ot/s  graces  rwctssai'y 


11.  PETER. 


to  our  ealvaiion. 


that  perlaiti  unio  life  and  godliness,  °  through  the  knowledge 
of  liini  f  that  hath  called  us  s  to  glory  and  virtue : 

4  h  Whereby  are  given  unto  us  exceeding  great  and  precious 
promises  :  tliat  by  these  ye  might  be  '  partakers  of  the  divine 
nature,  *  having  escaped  tlie  corruption  that  is  in  the  world 
througli  lust, 

5  And  besides  this,  '  giving  all  diligence,  add  to  your  faith 
virtue  ;  and  to  virtue  '"  knowledge  ; 

6  And  to  knowledse  temperance;  and  to  temperance  patience; 
and  to  patience  godliness  ; 

7  And  to  godliness  brotherly  kindness;  and  "to  brotherly 
kindness  cliarity. 

e  lohn  17  3.-f  I  Thess.5. 12.&  4.7  2Thesa.S.14.  STim.  1.9.  1  Peter  2.9.&  3.9.— 
B  Cli-,  by  -h  2  Cor. 7.  l.-i  2  Cor.M.  18.  El.heajans  4.24.  Hebrews  12. 10.   1  John  3.  ■?.— 

S  Ch   -■.  IS, 'Jil. 


cessary  occasions  they  could  work  miracles  for  the  confirma- 
tion oftheir  doctrines  and  mission. 

Hy  life  and  godliness  we  may  understand,  1.  A  godli/  life ; 
nr,  2.  Eternal  life  as  tlie  end,  and  godliness  the  way  to  it ;  or, 
3.  What  was  essentially  necessary  for  the  piesevit  lij'e,  food, 
raiment,  &c.  and  what  was  requisite  for  the  life  to  coinc.  As 
they  were  in  a  suffering  state,  and  most  probably  many  of 
thein  strangers  in  those  places,  one  can  scarcely  say  that  they 
had  all  things  that  pi.'rtained  to  life :  and  yet  so  had  God 
worked  in  their  behalf,  that  none  of  them  perished,  either 
through  lack  of  food  or  raiment.  And  as  to  what  was  tieces- 
saryjor  godliness,  they  had  that  from  the  Gospel  ministry. 
which  it  appears  was  still  contini:ed  among  tliein  ;  and  the 
gijfts  of  the  Holy  Spirit,  wliich  were  not  withdrawn:  and 
what  was  farther  necessary  in  the  way  of  personal  caution, 
comfort,  and  instruction,  was  supplied  by  means  of  these  two 
epistles. 

That  hath  called  us  to  glory  and  virhie]  To  virtue  or  cou- 
rage, as  the  means;  imA  glory,  l\\e  kingdom  of  heaven,  as  the 
end.  This  is  the  way  in  which  these  words  are  commonly 
understood  ;  and  this  sense  is  plain  enough  :  but  the  construc- 
tion is  harsli.  Others  have  translated  iia  So^rji  koi  apertji,  by 
His  glorious  henig7\ity  ;  a  Hebraism,  for  &ia  rris  sfSo^uv  apz- 
r/75  ;  and  read  the  whole  verse  thus,  God^  hi/  His  own  power, 
hath  bestotced  on  us  every  thing  7iecessari/i'iu  a  happy  life 
and  godliness,  having  called  us  to  the  know'f:Jije  if  Himself , 
by  His  own  infinite  goodness.  It  is  certain  that  the  word 
aptrrj,  which  we  translate  virtue  or  courage,  is  used  1  Pet. 
ii.  9.  to  express  the  perfection  of  the  Divine  nature  :  that  ye 
may  show  forth,  rai  npcra?,  the  virtues  OR  perfections  of  him 
icho  hath  called  ynufrom  darkness  into  his  marvellous  light. 

But  there  is  a  various  reading  here,  which  is  of  consider- 
able imp.^rtance  ;  and  which,  from  the  authorities  by  which  it 
is  supported,  appears  to  be  genuine,  too  icnXccravTOS  ritai  liia 
iblri  nat  apsTi],  through  the  knowledge  ofHim  who  hall)  called 
ushy  His  own  glory  and  potrer;  or  by  His  own  glorious  power. 
This  is  the  reading  of  AC.  several  others;  and,  in  effect,  of 
the  Coptic,  Armenian,  Syriac,  ^thiopic,  Vulgate,  Cyril, 
Cassioilorns,  &c. 

4.  Wkereby  are  given  unto  us]  By  His  own  glorious  power 
He  h&ih  freely  given  unto  us  exceeding  great  and  i^ti^aln- 
able  promises.  The  .lews  were  distinguished  in  a  very  parti- 
cular manner  by  the  /)ro;ni6-es  which  they  received  from  God  : 
the  promises  to  Abraham,  Isaac,  Jacob,  Moses,  and  the  pro- 
phets. God  jjromiscd  to  be  their  God,  to  protect,  support, 
and  save  them ;  to  give  them  what  was  em])hatically  called 
the  Promised  Land  ;  and  to  cause  the  Messiah  to  spring  from 
their  race.  St.  Peter  intimates  la  these  Gentiles  that  God  had 
also  given  unto  them  exceeding  great  promises ;  indeed  all 
that  He  had  given  to  the  Jews,  tlie  mere  settlement  in  the 
Promised  Land  excepted  :  but  this  also  He  had  given  in  all  its 
spiritual  meaning  and  force.  And  besides  ra  psyiTu  CTrayyeX- 
fiara,  these  superlatively  great  promises  which  distinguished 
the  Mosaic  dispensation,  He  had  given  them  ra  Tipnieirayys.'X- 
fxara,  the  valuable  promises,  those  whicii  came  through  the 
Great  Price;  enrolment  with  the  churcli  of  God,  redemption 
in  and  through  the  blood  of  the  cross,  the  continual  indwelling 
influence  of  tlie  Holy  Ghost,  the  resurrection  of  the  body,  and 
eternal  rest  at  the  right  hand  of  God.  It  was  of  considerable 
consequence  to  the  comfort  of  the  Gentiles  that  these  promises 
were  made  to  them;  and  that  salvation  was  not  exclusively  of 
the  Jews. 

That  by  these  ye  might  be  partakers]  The  object  of  all  God's 
promises  and  dispensations  was  to  bring  fallen  man  back  to 
the  image  of  God,  which  he  had  lost.  This,  indeed,  is  the  sum 
nnd  substance  of  the  religion  of  Christ,  We  have  partaken  of 
an  earthly,  sensual,  and  devilish  nature  :  tlie  design  of  God 
by  Christ,  istn  remove  this,  and  make  ns  partakers  of  the  Hi- 
vine  nature ;  and  save  us  from  all  the  corruption  in  princi- 
ple and  fact  which  is  in  the  tcorld:  the  source  of  Which  is  lust, 
iiriOvjita,  irregular,  unreasonable,  inordinate,  and  impure  de- 
sire :  desire  to  have,  to  do,  and  to  be  what  God  has  prohibited  ; 
and  what  would  be  ruinous  and  destructive  to  us  were  the  de- 
sire to  be  granted. 

Lust,  or  irregulai*,  impure  desire,  is  the  source  whence  all 
the  corruption  which  is  in  the  world  springs.  Lust  conceives 
and  brings  forth  sin;  sin  is  finished  or  brought  into  act,  and 
then  brings  forth  death.  This  destructive  principle  is  to  be 
rooted  out ;  and  love  to  God  and  man  is  to  be  implanted  in  its 
place.  This  is  every  Cliristlan's  privilege;  God  has  promised 
to  purify  our  hearts  by  faitii :  and  that,  as  .siii  hath  reigned 
unto  death,  even  so  shall  grace  reign  through  rigliteousncss 
150 


8  For  if  these  things  be  in  you,  and  abound,  they  make  you 
that  ye  shall  neither  he  "  barren  Pnor  unfruitful  in  the  know- 
ledge of  our  Lord  Jesus  Christ. 

9  But  he  that  lacketli  these  things  ''  is  blind,  and  cannot  see 
afar  off,  and  hath  forgotten  that  he  was  '  purged  from  his  old 
sins. 

10  Wherefore  the  rather,  brethren,  give  diligence  '  to  make 
your  calling  and  election  sure :  for  if  ye  do  these  things,  '  ye 
shall  never  fall : 

11  For  so  an  entrance  shall  be  ministered  unto  you  abun- 
dantly into  the  everlasting  kingdom  of  our  Lord  and  Saviour 
Jesits  Christ. 

1  Ch.3.H-m  1  1 
idle  — p  John  16.2. 
3  I  John  3,19.-tCh. 3,17, 


unto  eternal  life  :  tliat  here,  we  are  to  be  delivered  out  of  the 
hands  of  all  our  enemies,  and  have  even  "  the  thoughts  of  our 
hearts  so  cleansed  by  the  inspiration  of  God's  Hnly  (spirit,  that 
we  sliall  perfectly  love  Him,  and  worthily  magnify  His  holy 
name. 

This  blessing  may  be  expected  by  those  who  are  continually 
escaping,  arro^vyuvTSs,  flijing  from,  the  corruption  that  is  in 
tlie  world,  and  in  themselves.  God  purifies  no  lieart  in  which 
sin  is  indulged.  Get  pardon  through  the  blood  of  the  Lamb  ; 
feel  your  need  of  being  purified  In  heart ;  seek  that  witli  all 
your  soul ;  plead  the  exceeding  great  and  invaluable  promises 
that  refer  to  this  point;  abhor  your  inward  self;  abstain  from 
every  appearance  of  evil ;  flee  from  self  and'  sin  to  God  :  and 
the  very  God  of  peace  will  sanctify  you  through  body,  soul, 
and  spirit ;  make  yoo  burning  and  shining  lights  here  below, 
(a  proof  that  He  can  save  to  the  uttermost  all  that  come  to  Him 
by  Christ ;)  and  afterward,  having  guided  you  by  His  counsel 
tlirough  life,  will  receive  you  into  His  eternal  glory. 

5,  Andbesides  this]  Notvvltlistanding  what  God  liatli  done  for 
you,  in  oi'der  that  ye  may  not  receive  the  grace  of  God  in  vain  ; 

Giving  all  diligence]  Furnishing  all  car?itstness  and  ac- 
tivity :  the  original  is  very  emphatic. 

Add  to  your  faith]  "E.nLxoprjyrjtjaTC,  lead  up  handin  hand, 
alluding,  as  most  think,  to  the  chorus  in  the  Grecian  dance 
who  danced  with  joined  hands, — See  tlie  note  mi  this  word 
2  Cor,  ix,  10, 

Your  faith]  That  faith  in  .Tesus  by  which  yeliave  been  led 
to  embrace  the  whole  Gospel,  and  by  which  ye  have  the  evi- 
dence of  things  unseen. 

Virtue]  Apernr,  courage,  or  fortitude,  to  enable  you  to  pro- 
fess the  faith  before  men,  in  these  times  of  persecution. 

Knowledge]  True  wisdom,  by  which  your  faith  will  be  in- 
creased, and  your  courage  directed,  and  preserved  from  dege- 
nerating into)'as/!j(ess, 

6,  Temperance]  A  proper  and  limited  use  of  all  earthly  en- 
joyments :  keeping  every  sense  under  prcjjer  restraints  ;  and 
never  permitting  the  animal  part  to  sfibjugate  the  rational. 

Patience]  Bearing  all  trials  and  difficulties  with  an  even 
mind  ;   enduring  in  all,  and  persevering  through  all. 

Godliness]  Piety  towards  God;  a  deep  reverential  religioun 
fear  ;  not  only  worshipping  God  with  every  becoming  outward 
act,  but  adoring,  loving,  and  magnifying  lliin  in  the  heart; 
a  disposition  indispensably  necessary  to  s.^.lvation,  hut  exceed- 
ingly rare  among  professors, 

7,  Brotherly  kindness]  'l>iAa^£A0iai',  loveoflhe  brotherhood : 
the  strongest  attachment  to  Christ's  flock  ;  feeling  eaich  as-  a 
member  of  your  own  body. 

Charily]  AyaTrjyi',  tore  to  the  whole  human  race;  even  to 
your  persecutors  :  love  to  God  and  the  bretiiren  they  had  ;  love 
to  all  7nankind  they  must  also  have.  True  religion  Is  nei- 
ther selfish  nor  insulated;  where  the  love  of  God  Is,  bigotry 
cannot  exist.  Narrow,  selfish  people,  and  people  of  a  party, 
who  scarcely  have  .any  hope  of  the  salvat'in  ol^  those  who  do 
not  believe  as  they  believe,,  and  who  do  not  follow  with  them, 
have  scarcely  any  religion  ;  though,  in  their  own  apprehen- 
sions, none  are  so  truly  orthodox  or  religious  as  themselves. 

After  Ayairrjii,  love,  one  MS,  adds  these  words,  £v  6c  tt)  aya- 
TTj)  Tcu  TrapoKXriaiv,  and  to  this  loce  consolation  :  but  this  is  an 
idle  and  useless  addition. 

8,  Hor  if  these  things  be  in  you,  and  abound]  If  ye  possess 
all  these  graces,  and  they  increase  and  abound  in  your  souls  ■, 
they  will  make,  sliovv  you  to  be  neither  apyuvi,  idle,  nor  aKap- 
TTOvg,  tinfruitful,  in  the  acknowledgmeiU  of  our  Lard  Jesus 
Christ.  The" common  translation  is  here  very  unhappy:  bar- 
ren and  unfruitful  certainly  convey  the  same  idea  ;  but  idle 
or  inactive,  which  is  the  proper  sense  of  npyovf,  takes  away 
this  tautology,  and  restores  the  sense.  The  graces  already 
mentioned  by  the  apostle,  are  in  themselves  active  principles  : 
he  who  was  possessed  of  them,  and  had  them  abounding  in 
him,  could  not  be  i^iactive  ;  and  he  who  is  not  inactive  in  the 
way  of  life,  must  he  fruitful.  1  may  add,  that  he  who  is  thus 
active,  and  consequently  fruitful,  will  ever  be  ready  at  all  ha- 
zard to  acknowledge  his  Lord  and  Saviour,  by  whom  he  has 
been  brought  into  this  state  of  salvation. 

9,  But  he  that  lacketh  these  things]  He,  whether  Jew  or 
Gentile,  who  professes  to  have  faith  in  God,  and  has  not  added 
to  l.liatFAiTH  fortitude,  knowledge,  temperance,  patience,  god- 
liness, brotherly  kindness,  and  universal  love,  is  blind ;  his 
understanding  is  darkened,  and  cannot  see  afar  off;  pvcirira- 
^0)1',  shutting  his  eyes  against  the  light,  winking,  not  able 
to  look  truth  in  the  face;  nor  to  behold  that  God  whom  he 
once  knew  was  reconciled  to  him  :  and  thus  it  appears  he  is 


Obsertations  relative  to 


CHAPTER  I. 


0}ir  Lord's  trahrfiguraiian. 


12  Wherefore  "  I  will  not  be  negligent  to  put  you  always  in 
l-emcnibratice  of  the^e  things,  "though  ye  know  Ihem,  and  be 
established  in  the  present  truth. 

13  Yea,  I  think  it  meet,  as  >^  long  as  I  am  in  this  tabernacle, 
"  to  stir  you  up  by  putting  you  in  remembrance; 

14  "  Knowing  that  shortly  I  must  put  oW  this  my  tabernacle, 
•even  as  our  I.ord  Jesus  Clirist  hath  sliowed  me. 

15  Moreover  I  will  cndcavovu-  that  ye  may  be  able  after  my 
decease  to  have  these  things  always  in  remembrance. 

16  For  we  have  not  followed  '  cunningly-devised  fables,  when 
we  made  known  unto  you  tlie  power  and  coming  of  our  Lord 
Jesus  Christ,  but  h  were  eye-witnesses  of  his  majesty. 

17  For  he  received  from  God  the  Father  honour  and  glory, 

uRnm.15,14,  15.  Phil  3.1.  Cli.;!  I.  1  John  2.81.  .luilcS.— v  1  P«.5  IS.  Ch.3.lr  — 
w8Cor.5  1,4.— xCli.3.1.— yS«  Dcu.J.'il,  22.  &31.I4.  STim  4.6— i  .Inlmai.lS, 
l9-i\  lCor.l.l7.&2.1,4.  2  Cor.S.  l/.fc  4.2.-b  M«1.17.I,  2.  M«rki».2.  John  1.14. 
1  John  I.I  Si.  4. 14. 


uilfuUy  blind,  and  hath  forgotten  that  he  was  purged  from 
his  old  sins  ;  lias,  at  last,  tlirough  his  non-improvement  oftlie 
grace  which  he  received  from  CVod,  his  faith  ceasing  to  work 
by  love,  lost  the  evidence  of  things  not  seen;  for,  having 
grieved  the  Holy  Spirit,  by  not  showing  fortli  the  virtues  uf 
tlim  who  called  him  into  His  marvellous  light,  lie  lias  lost  the 
testimony  of  his  sonship  ;  and  tlien,  darkness  and  hardness 
having  taken  place  of  light  ■dtidjilial  confidence,  he  firet  calls 
all  his  former  experience  into  doubt,  and  questions  whether 
he  had  not  put  enthusiasm  in  the  place  of  religion.  By  these 
means  his  dai'kness  and  hardness  increase,  his  memory  be- 
comes indistinct  and  confused;  till,  at  length,  he  forgets  the 
work  of  God  on  his  soul;  ne.xt  denies  it;  and  at  last  asserts 
that  the  knowledge  of  salvation,  by  tlie  remission  of  sins,  is 
impossible ;  and  that  no  man  can  be  saved  from  sin  in  this 
life.  Indeed,  some  go  so  far  as  to  deny  the  Lord  that  bought 
them;  to  rennvmce  Jesus  Christ  as  having  made  atonement  for 
them  ;  and  finish  their  career  of  apostacy  by  utterly  denying 
His  Godhead.  Many  cases  of  this  kind  have  I  known  ;  and 
they  are  all  the  consequence  of  believers  not  continuing  to 
be  workers  together  with  God,  after  they  had  experienced 
His  pardoning  love. 

Reader,  see  that  the  light  that  is  in  thee  become  not  dark- 
D<'R3  ;  for  if  it  do,  how  great  a  dar/c7icss  ! 

10.  Wherefore]  Seeing  the  danger  of  apostacy,  and  the  fear- 
ful end  of  them  who  obey  not  tlie  Gospel,  and  thus  receive  the 
grace  of  God  in  vain  ;  gire  all  diligence,  mrovia^TiiTC,  hasten, 
he  deeply  careful,  labour  with  the  most  intensepurposeof  soul : 

To  nuike  your  calling]  From  deep  Gentile  darkness  into  the 
marvello\is  light  of  the  Go=pel : — 

And  election]  Your  being  chosen,  in  consequence  of  obeying 
the  heavenly  calling,  to  be  tlie  people  and  church  of  God.  In- 
Ftead  of  K-firimv,  calling,  the  Code-K  Alexandrinus  has  jrapa- 
fcArjffd',  ronsnUition. 

Sure]  licljaiavjfirm,  solid.  For,  your  calling  to  believe  the 
Gospel,  and  yonr' election  to  be  members  of  the  church  of 
f  .'hrist,  will  be  ultimately  unprofitable  to  you,  unless  you  hold 
fast  wiiat  you  have  received,  by  adding  to  your  faith  virtue, 
knowledge,  temperance,  &c. 

Kor  if  ye  do  these  things]  If  ye  be  careful  and  diligent  to 
work  out  your  own  salvation,  through  the  grace  whieli  ye  have 
already  received  from  God,  yc  shall  never  fall  ;  uv  firi  :TTat- 
aqTt  iTOTC,  ye  shall  at  tio  time  stumble,  or  fall,  as  the  Jews  have 
done,  and  lost  their  election,  Rom.  xi.  II.  where  Ihesanieword 
is  used  :  and  as  apostates  do,  and  lose  their  peace  and  salva- 
tion. We  lind,  therefore,  that  they  who  do  nol  these  things 
shall  fall :  and  thus  we  see  that  there  is  nothing  absolute  and 
unconditional  in  their  election.  There  is  an  addition  here  in 
some  MS.S.  and  Versions  which  should  not  pass  unnoticed  : 
the  Code.r  Alexandrinus,  nine  others,  with  the  Syriac,  Er- 
pcn's  Aruh'C,  Coptic,  ^Kthiopic,  Armenian,  latter /Syriac  with 
an  asterisk,  the  Vulgate,  and  liede,  have  iva  iia  tmv  x-aAtoi' 
(Vjitjiv)  cpyutv.  TH.^T  BY  (your)  GOOD  WORKS  ye  may  make  your 
calling  and  election  firui.  Tliis  clause  is  found  in  the  edition 
of  Colineus,  Paris,  1534  ;  and  has  been  probably  omitted  by 
more  recent  editors,  on  the  supposition  that  the  addition  does 
not  make  a  very  '^rihodo.v  sense.  Uut,  on  this  ground,  there 
need  be  no  alarm  ;  for  it  does  not  state  that  the  good  works  tlius 
required,  merit  either  the  calling  and  election,  or  the  eternal 
glory,  of  God.  He  who  does  not  by  good  works,  confirm  his 
calling  and  election,  will  soon  have  neither  :  and  although  no 
goi'd  works  ever  did  purchase,  or  ever  can  purchase,  the 
kingdom  of  God  ;  yet  no  soul  can  ever  scriptuially  expect  to 
see  God,  who  has  theiri  not.  I  teas  hungry,  and  yc  gave  me 
no  meal ;  thirsty,  and  ye  gare  me  no  drink  ;  go,  ye  cursed : 
I  was  hungry,  and  ye  gave  me  meat,  &c.  &c.  come,  ye  blessed. 

11.  For  so  an  entrance  shall  be  ministered]  If  ye  give  dili- 
gence, and  do  not  fall,  an  abundant,  free,  honourable,  and 
triumphant  entrance  shall  be  ministered  to  you  into  the  ever- 
lasting kingdom.  There  seems  to  be  here  an  allusion  to  the 
/r7;/7np//«  granti'd  by  the  Romans  to  their  generals,  who  had 
distinguished  themselves  by  putting  an  end  to  a  war,  or  doing 
some  signal  military  service  to  the  state.— See  the  wliole  ac- 
count of  this  military  pageant  in  the  note  on  2  Cor.  ii.  14.  "Ye 
shall  nave  a  triumph,  in  consequence  of  having  conquered 
your  foes,  and  led  captivity  captive." 

Instead  of  everlasting  kingdom,  ■umi'iov  /JaaiXciar,  two 
Mt<S.  have  crrovpai'iov,  heavenly  kingdom  ;  and  several  MSS. 
'imit  the  words  nai  y^urnpoi,  mid  Saviour. 

12.  \MteT»fore  I  will  not  be  n^gtigont]  He   had   already 


when  there  came  such  a  voice  to  hiui  from  the  excellent  glory, 
'This  is  my  beloved  Son,  in  whom  I  am  well  pli'ased. 

18  And  this  voice  which  came  from  heaven  we  heard,  when 
we  were  with  him  in  <•  the  holy  mount. 

19  We  have  also  £i  more  sure  word  ot  prophecy  ;  whereunto 
ye  do  well  that  ye  take  heed,  as  unto*  a  light  that  shineth  in 
a  dark  plice,  until  the  day  dawn,  and  f  the  day-star  arise  in 
yiiur  hearts  : 

20  Knowing  this  first,  that  *  no  prophecy  of  the  scripture  is 
of  any  private  interpretation. 

2".  For  h  tiic  prophecy  came  not  ■'  in  old  time  by  the  will  of 
man  :  k  but  holy  men  of  God  spake  as  they  icere  moved  by  the 
Holy  Ghost. 

c  M!«t.3.l7.&17.r..  Murk  1.  It  &  9.7.  t.ukc  3  K  4,1.1  35;-il  Sec  FxO!l.3.5.  J<Mh. 
5.15.  Mail.l7.1.-c  Pi«  ll'j  lie.  John  R.OS.-f  Kev.2.28  St «!.  16.  .-eo  i  Cor.4  4,11  — 
■:  K3ni.f2.6.-h-JTim.3.16.    I  Fc!.  I.U.-i  Or,  at  .ny  lii..e.-k  2tei.ni.-2;  2.     Luk* 

i.;o.  Afts  i.iG.«i.:>.it>. 

written  one  epistle  ;  this  is  the  second  ;  and  prob.'tbly  he  medi- 
tated more,  should,  he  be  spared.  He  plainly  saw  that  tliera 
was  no  way  of  entering  into  eternal  life,  but  that  which  ho 
described  from  the  5th  to  the  10th  verse  :  and,  although  they 
knew,  and  were  establislied  in  tlie  present  truth,  yei  he  saw  It 
necessary  to  bring  these  tilings  frequently  lo  theiiVecollcctioii. 
13.  As  long  as  I  am  in  this  tabernacle]  .  Yiy  tabernacle,  wo 

I  are  to  understand  his  body  :  and  hence  several  of  the  Versions 

]  have  at')jjiaTt,  body,  instead  of  (r/c/;i'ai^i(iri,  Iabci7i(iclc.  I'etfr'.l 
mode  of  speaking  is  very  remarkable  :  as  long  as  I  am  in  this 

I  tabernacle  ;  so  then,  the  body  was  not  Peter,  but  Peter  dwelt 
in  tliat  iorfy.    Is  not  this  a  proof  that  Sit.   Peter  believed  his 

j  soul  to  be  very  distinct  from  liis  body  ?  As  a  man's  house  In 
the  place  where  he  dwells,  so  the  body  is  the  house  where  the 
soul  dwells. 

14.  Knowing  that  shortly  I  must  put  oj]  St.  Peter  plainly 
refere  to  the  conversation  between  our  Lord  and  him.'elf,  re- 
lated John  xxi.  IS,  19.  And  it  is  likely  that  he  h.id  now  a  par- 
ticular intimation  that  he  was  shortly  to  seal  the  truth  with 
his  blood.  Hut  as  our  Lord  told  him  that  his  death  would  taku 
place  when  he  sliould  be  old,  being  aged  now,  he  might,  on 
this  groun  1,  fairly  supjiose  that  his  ilepartuie  was  at  liamU 

15.  Moreover  I  icill  endeavour]  And  is  not  this  endeavour 
seen  in  these  two  epistles'!  By  leaving  these  among  thcni, 
even  after  his  decease,  they  had  these  things  ahcays  in  re- 
membrance. 

After  my  decease]  Mera  rsv  etiriv  c^oSov,  after  my  going  out, 
i.  e.  of  his  tabernacle.  The  real  Peter  was  not  f  pen  to  the 
eye,  nor  palpable  to  tlie  touch  ;  he  was  concealed  in  that  ta- 
bernacle, vulgarly  sujiposed  to  be  Peter.  There  is  a  thought 
very  similar  to  this  in  the  last  conversation  of  Socrates  Willi 
his  friends.  As  tl.is  great  man  was  about  to  drink  the  poison 
to  which  he  was  condemned  by  the  Athenian  judg'S,  his  friend 
Crito  said,  '-Hut  how  woulil  yon  he  buried  I" — Socratks, 
"Just  as  you  please,  if  you  can  but  catch  me,  and  I  do  not 
elude  your  pursuit.  Then,  gently  smiling,  he  said,  I  cannot 
liersuade  Crito,  cji  ey(o  eini  oer  •;  6  XwKf.uTr).;  h  vvvi  ^taXcyo- 
l-icfn^,  that  I  AM  that  Socrales  vho  noir  converses  icith  yuu  ; 
but  he  thinks  that  lam  he,  uv  (iii/trat  oXtynv  v^cprv  vtKprv,  Kai 
sp'cra  ffaif  (iti  pc  Outtciv,  ichom  he  shall  shortly  see  dead  :  and 
lie  asks  how  I  would  be  buried  ? — I  have  asserted,  tliat  after  I 
have  drunk  the  poison,  /  should  no  longer  remain  icith  you, 
but  shall  depart  to  certain  Iclicitie.-i  of  the  blessed."  Plato- 
Nis  Phftdo,  Oper.  Vol.  I.  edit.  Bipont.'p.  260. 

16.  Cunningly-devised  fables]  Titrtubtirpcvoii  pvOnii.  1  think 
witli  Macknight  and  others,  from  the  apostle's  using  evoirrai, 
eyewitnesses,  or  rather  beholders,  in  the  end  of  the  verse,  it  is 
jirobable  that  he  means  Ihose  c7inni)igly-devisedfablesamonii 
the  heathens,  concerning  the  appearuytce  of  their  gods  on 
earth  in  human  form.  And,  to  gain  the  grealercrcdit  to  Ihesn 
fables,  llie  priests  and  statesmen  instituted  what  they  called 
the  mysteries  of  the  gods  :  in  which  tlie  r;[huloiis  appearaiico 
of  the  gods  was  represented  in  mystic  shoirs.  But  one  par- 
ticular show  none  but  the  fully  initialed  were  permitted  to/;e- 
hold :  hence  they  were  entitled,  trroTrrni,  beholders.  This 
show  was  probably  some  resplendent  image  of  the  god  imita- 
ting life  ;  which,  by  its  glory,  dazzled  the  eyes  of  the  behold- 
ers ;  while  their  ears  were  ravished  by  hymns  sung  in  its 
praise  ;  to  this  it  was  natural  cnougli  for  St.  Peter  to  allude, 
when  speaking  about  the  transfiguration  of  Christ.  Here  tho 
indescribably  resplendent  m.'ijesty  of  the  Great  God  was  maiii- 

fested,  as  far  as  it  could  be,  in  conjunction  with  that  human 

body  in  which  tlie  fulness  of  the  Divinity  dwelt.     And  we, 

says  the  apostle,  ircre,  tTrovrat,  beholders,    rris  excitov  iicya- 

XfioT-^T-of,  of  his  own  Majesty.     Here  was  no  trick,  no  feigned 

show  ;  we  saw  Him  in  His  glory,  whom  thousands  saw  beforo 

and  afterward  ;  and  we  have  made  known  to  you  Ihe  poicer 

and  coining,  Trafni'irmr,  the  appearance  and  presence,  of  our 

I.ord  Jesus  ;  and  we  call  you  to  feel  the  e.\cerdinggreatnes!S  of 

this  power  in  your  conversion,  and  the  glory  of  this  ap])CBr- 

ance,  in  His  revelation,  by  the  power  of  His  >'piril  lo  your 

souls.     These  things  we  have  witnessed,  ami  Diese  things  ys 

\  have  experienced  ;  and  therefore  we  can  conlUlently  say,  that 

I  neither  you  nor  we  have  followed  cunningly-devised  fables  ; 

;  bjit  that  blessed  Gospel  which  is  the  power  of  God  to  the  sal- 

i  vation  of  every  one  that  believes. 

I  17.  for  he  received — honour  and  glory]  In  his  Irniisfigura- 
I  tion,  our  Lord  received  from  tho  Fathtr,  honour,  in  the  voice 
I  or  declaration,  which  said.  This  i>  my  Son,  the  beloved  One, 
'in  whom  I  have  dt'lghifii.     And  he  received  elory,   when 


Teachers  of  heretical  

penctruteil  witli,  and  involved  in  that  excellent,  glory,  tlie 
fashion  of  his  couiitf.nance  was  altered ;  for  his  face  did 
shine  as  the  sun,  and  his  raiment  was  ichile  and  glistering  ; 
exceeding  lehile  like  snow:  wliich  most  glorious,  and  preter- 
natural appearance,  was  a  confirmation  oH'hc.  supernatural 
voice;  as  tlie  voice  was  of  this  preternatural  appearance  : 
and  tlms  his  Messiahship  was  a«es/et/ in  the  most  complete 
end  conviiicinu  manner. 

18.  And  this  voice— we  heard}  That  is,  himself,  James,  and 
John,  heard  it,  and  saw  this  glory  ;  for  these  only  were  the 
iKiiTTTai,  fteholders,  on  the  holy  mount.  It  is  worthy  of  remark, 
that  our  blessed  Lord,  who  came  to  give  a  new  late  to  man- 
kind, appeared  on  this  holy  mount,  with  splendour  and  great 
glory  ;  as  God  did,  when  lie  came  on  the  holy  Mount  Sinai., 
10  give  the  old  law  to  Moses.  And  when  the  voice  came  from 
the  excellent  glory,  7'his  is  my  Son,  the  beloved  One,  in  whom 
J  have  delighted  ;  hear  Hitn:  the  authority  of  the  old  law  was 
taken  away.  Neither  Moses  nor  Elijah,  tlie  law  nor  the  pro- 
phets, must  tabernacle  among  men,  as  teaching  the  whole 
way  of  salvation,  and  alTording  the  means  of  eternal  life  :  these 
things  they  had  pointed  out,  but  these  things  they  did  not  con- 
tain ;  yet  the  fulfilment  of  theirtypes  and  predictions  render- 
ed their  declarations  xiwre  firm  aricf  incontestable. — See  below. 

19.  We  have  also  a  more  sure  word  of  pi  ophecy]  Ex^o/jev 
/islSaioTspov  Tov  -npoipriTiKov  Xoyov,  we  have  the  prophetic  doc- 
trine more  firm,  or  7nore  confirmed;  for  in  this  sense  the 
word /?£/?a(OM  is  used  in  several  places  in  the  NewTestnment  : 
see  1  Cor.  i.  1.  Even  as  tlie  testimony  of  Christ,  f/?£/?aifiJ0i), 
tens  CONFIRMED  among  you.  2  Cor.  i.  21. — Notp  he  which 
slablishethus,  b  Ssfh^iuaiv  ijxai,  ?cAo confikmbth  «s. Col.  ii.  7. 
Hooted  and  built  up  in  him,  ajid  established  t'ji  the  faith; 
0c(iaLovji£vr)t,  confirmed  in  the  faith.  Hcb.  ii.  3.  //bin  shall 
loe  escape  if  we  neglect  so  great  salvation  ;  rjns  effsffaiijidr], 
tvhich  Mias  CONFIRMED  ?o  7(s.  Ilcb.  vi.  16. — And  an  oath,  us 
/h0at(Mnv,for  confirmation.  This  is  the  literal  sense  of  the 
passage  in  question;  and  this  sense  removes  that  ambiguity 
irom  tlie  text  which  has  given  rise  to  so  many  different  inter- 
pretations. Taken,  according  to  the  common  translation,  it 
f^eems  to  say  that  prophecy  is  a  surer  evidence  of  Divine 
revelation  than  miracles;  and  so  it  has  been  understood. 
The  meaning  of  the  apostle  appears  to  be  this  :  the  law  and 
t!ie  propliets  have  spoken  concerning  Jesus  Christ ;  and  Isaiah 
lias  particularly  pointed  Him  out  in  these  words.  Behold  jny 
servant  ichom  I  upholil,  my  chosen  in  whom  my  soul  de- 
j.iGHTBTn:  /  have  put  my  Spirit  upon  him,  and  he  shall 
bring  forth  judgment  to  the  Gentiles  ;  to  open  the  blind  eyes, 
to  bring  out  the  prisoners  from  the  prison,  and  them  that 
KIT  IN  DARKNESS  out  of  the  prison-housc,  Isa.  xlii.  1,  7.  Now 
lioth  at  His  baptism.  Matt.  lii.  17.  and  at  His  transfiguration, 
Jesus  Christ  'was  declared  to  be  this  chosen  person,  God's 
only  Son,  the  beloved  One  in  whom  he  delighted.  Tlie  voice, 
tlierefore,  from  heaven,  and  the  miraculous  transfiguration  of 
His  Person,  have  confirmed  the  prophetic  doctrine  concerning 
Him.  And  to  thi.«  doctrine,  thus  confirmed,  you  do  well  to 
take  heed  ;  for  if  is  that  Light  that  shines  in  tlie  dark  place,  in 
tiic  Gentile  world,  as  well  as  among  tlie  Jews  ;  giving  light  to 
them  that  sitin  darkness ;  and  bringing  the  prisoners  out  of 
the  prison-house :  and  this  ye  must  continue  to  do  till  the  day 
of  His  second,  last,  and  most  glorious  appearing  to  jndge  the 
world  comes;  and  the  Day-stnr,  irwff^opoj,  this  Light-bring- 
er,  arise  in  your  hearts,  manifests  Himself  to  your  eternal 
consolation.  Or  perhaps  the  latter  clause  of  the  verse  migVit 
be  thus  understood:  tlie  prophecies  concerning  Jesus,  which 
liave  been  so  signally  confirmed  to  us  on  the  holy  mount, 
have  always  been  as  a  light  shin  ing  in  a  dark  place,  from  the 
time  of  their  delivery  to  tlie  time  in  which  tlie  bright  day  of 
Gospel  light  and  salvation  dawned  forth,  and  the  i?un  of  right- 
eousness has  arisen  in  our  souls,  with  healing  in  His  rays. 
And  to  this  all  who  waited  for  (Christ's  appearing  have  taken 
heed.  The  word  (jxooipc'pos,  phosphorus,  generally  signified 
the  planet  Fe)i?;.^',  when  slic  is  the  morning-star ;  and  thus 
she  is  called  in  most  European  nations. 

Q.O.  Knoicing  this  first]  Considering  this  as  &  first  princi- 
ple ;  that  710  prophecy  of  the  Scripture,  whether  that  referred 
to  above,  or  any  other,  is  of  any  private  interpretation,  pro- 
ceeds from  the  prophet's  oivn  knowledge  or  invention:  or 
was  the  offspring  of  calculation  or  conjecture.    The  word 


PETER. 


doclrincs  forc(ai(f , 


cKiXvois  siguifles  also,  impetus,  impulse:  and  probably  tlits 
is  the  best  sense  here : — not  by  the  mere  private  impulse  of 
his  own  mind. 

21.  For  the  prophecy  came  not  in  old  time]  Tliat  is,  in  any 
former  time,  by  the  will  of  man,  by  a  man's  own  searching, 
conjecture,  or  calculation  :  but  holy  men  of  God,  persona 
separated  from  the  world,  and  devoted  to  God's  service,  spake 
moved  by  the  Holy  Ghost.  So  far  were  they  from  inventing 
these  prophetic  declarations  concerning  Christ,  or  any  future 
event,  lliat  they  were  ii^poptvoi,  carried  away,  out  of  them- 
selves, and  out  of  the  whole  region,  as  it  were,  of  human 
knowledge  and  conjecture,  by  tlie  Holy  Ghost ;  who,  with- 
out their  knowing  any  thing  of  the  matter,  dictated  to 
them  what  to  speak,  and  what  to  write:  and,  so  far  above 
their  knowledge  were  the  words  of  the  prophecy,  that  they 
did  not  even  know  the  intent  oi  those  words,  but  searched 
irhat,  or  trhat  manner  of  time,  the  Spirit  of  Christ,  which 
was  in  them  did  signify,  whe?i  it  testified  beforehand  the 
sufferings  of  Christ,  and  the  glory  that  should  follow. — See  1 
Pet.  i.  11,  12.  and  the  notes  there. 

1.  As  the  writer  of  this  epistle  asserts  tliat  he  was  on  the 
holy  mount  with  Christ  when  he  was  transfigvu^ed,  he  must 
be  either  Peter,  James,  or  John,  for  there  was  no  other  per- 
sons present  on  that  occasion  Bxcciit  Moses  and  Elijah,  in 
their  glorious  bodies.  The  epistle  was  never  attributed  to 
James  nor  Johti ;  but  the  uninterrupted  current,  where  its 
Divine  inspiration  was  granted,  gave  it  to  Peter  alone. — See 
flie  Preface. 

2.  It  is  not  nnfrequent  for  the  writers  of  the  New  Testa- 
ment to  draw  a  comparison  between  the  iVIosalc  and  Christian 
dispensations  :  and  the  comparison  generally  shows,  that  glo- 
rious as  the  former  was,  it  had  no  glory  in  comparison  of  the 
glory  that  e.xcoUeth,  St.  Peter  seems  to  toucli  here  on  the 
same  point :  the  Mosaic  <llspensation,  with  all  the  light  of  pro- 
phecy by  which  it  was  illustrated,  was  only  as  a  lamp  sliining 
in  a  dark  place.  There  is  a  propriety  and  delicacy  in  this 
image  tliat  are  not  generally  noticed  :  a  lamp  in  the  dark  gives 
bnt  a  very  small  portion  of  light,  and  only  to  those  who  are 
x^e.ry  near  to  it ;  yet  it  always  gives  light  enough  to  make  it- 
self  visible,  even  at  a  great  distance:  though  it  enlightens 
not  the  space  between  it  and  the  beholder,  it  is  still  literally 
the  la7np  shining  in  a  dark  place.  '  Such  was  the  Mix^aic 
dispensation  :  it  gave  a  litlle  light  to  the  Jews,  but  shone  not 
to  the  Gentile  world,  any  farllier  than  to  make  itself  visible. 
This  is  compared  with  tiie  Gospel  under  the  emblem  of  day- 
break, and  the  rising  of  the  sun.  When  the  sun  is  even 
eighteen  degrees  below  the  horizon,  day-break  commences  ; 
as  the  rays  of  light  begin  tlien  to  diffuse  tliemsclves  in  our  atmos- 
phere, by  whicli  they  arc  reflected  upon  tlie  earth.  By  this 
means  a  whole  Ae;w(»7)/;ere  is  enlightened,  though  but  in  a  par- 
tial degree;  yel  this,  increasins  every  innment,  as  the  sun 
approaches  the  horizon,  prepares  for  the  full  manifestation  of 
his  resplendent  orb  :  so  the  ministry  of  John  Baptist,  and  the 
initiatory  ministry  of  Christ  Himself,  prepared  the  primitive 
believers  for  His  full  manifestation  on  the  day  of  Pentecost, 
and  afterward.  Here  the  Sun  rose  in  His  strength,  bringing 
light,  heat,  and  life,  to  all  the  inhabitants  of  the  earth.  So 
far,  then,  as  a  lantern,  carried  in  a  dark  night,  differs  from, 
and  is  inferior  to,  the  beneficial  effects  of  day-break,  and  the 
full  light  and  hecU  rf  a  meridian  sun :  so  far  was  the  Mosaic 
dispensation,  in  its  beneficial  effects,  inferior  to  the  Christian 
dispensation. 

3.  Perhaps  there  is  scarcely  any  point  of  view  in  which  we 
can  consider  prophecy,  which  is  so  satisfactory  and  conclu- 
sive as  that  which  is  here  stated;  that  is,  far  front  inventing 
the  subject  of  their  own  predictions,  the  ancient  prophets  did 
not  even  knoio  the  meaning  of  what  themselves  wrote.  They 
were  carried  beyond  themselves  by  the  influence  of  the  Di- 
vine Spirit  ;  and  after  ages  were  alone  to  discover  the  object 
of  the  prophecy :  and  the  fulfilment  was  to  be  the  absolute 
proof  that  the  prediction  was  of  God  ;  and  that  it  was  of  no 
private  invention,  no  discovery  made  by  human  sagacity 
and  leisdom,  bnt  by  the  especial  revelation  of  the  all-wise 
God.  This  is  sufiiciently  evident  in  all  the  prophecies  which 
have  been  already  fulfilled  ;  and  will  be  equally  so  in  thoso 
yet  to  be  fulfilled,  the  events  will  point  out  the  prophecy ;  and 
the  prophecy  will  be  seen  to  be  fulfilled  in  that  event. 


CHAPTER  II. 


False  teachers 


■hers  foretold  who  shall  bring  in  destructive  doctrines,  and  shall  pervert  many;  but  at  last  be  destroyed  by  the 
judgments  of  God,  1 — 3.  Instances  of  God^s  judgments  in  the  rebellious  angels,  4.  In  the  antediluvians,  5,  6.  In  the 
cities  of  Sodom  and  Gomorrah,  6 — 8.  The  Lord  knoweth  how  to  deliver  the  godly,  as  well  as  to  punish  the  ungodly,  9. 
The  character  of  those  seducing  teachers,  and  their  disciples  ;  they  are  unclean,  presumptuous,  speak  evil  of  dignities, 
adulterous,  covetous,  and  cursed,  10 — 14.  Have  forsaken  the  right  tray,  copy  the  conduct  of  Balaam,  speak  great  sirell- 
ing  icords,  and  pervert  those  who  had  escaped  from  error,  15 — 19.  7'he  miserable  state  of  those  who,  having  escaped  the 
corruption  that  is  in  the  world,  have  turned  back  like  the  dog  to  his  vomit,  and  the  washed  stcine  to  her  wallowing  in  the 
mire,  20—22.     [A.  M.  cir.  4004.     A.  D.  cir.  60.     An.  Olmyp.  cir.  CCIX.  4.     A.  U.  C.  cir.  813.J 

BUT"  there  were  false  prophets  also  among  the  people,  even 
as  b  there  shall  be  false  teachers  among  you,  wlio  privily 
sliall  bring  in  damnable  heresies,  even  °  denying  the  Loiil 

i»Dcii.l3.l.-bMnU.S4.ll.     Acl3ffl.30.     lCor.11.19.     lTira.4.1.    2Tim.3.l,5. 
I  Jolin.4.1.   .l.i.le  IS.-c  Jiiiie4. 

NOTES.— Verse  I.  But  there  were  false  prophets]    There 
were  not  only  holy  men  of  God  among  the  Jews,  who  proplio- 
•ifd  by   Divina  inspiration  ;  hut  there  were  also  false  pro- 
452 


<i  that  bought  them, '  and  bring  upon  themselves  swift  destruc- 
tion. 
2  And  many  shall  follow  their  f  pernicious  ways;  by  rea. 

.1  1  Cor.e.BO.  Got, 3. 13.   Rph.l  7.  Hclv  10  29.   1  Pet.'.  13.    Hev. 5.9.— e  Pliil. 3.19.— 
fOr,  lasci vious ways, aasome r..j.ies rwul. ^ 

phets,  whose  pniphecies  were  from  their  own  imagination, 
and  perverted  many. 

As  t/tere  shall  be  false  teachers  among  you]    At  a  vei-y 


How  false  teachers  CHAPTER  II. 

son  of  whom  llie  way  of  truth  shall   be    evil    spoken    of. 

3  And  '  Ihrougli  covclousness  shall  they  with  fuigneJ  words 
*  make  mcn-handise  of  you  :  ■  whose  judgment  now  of  a  long 
time  lingereth  not,  and  their  damnation  slumbereth  not. 

4  For  if  God  spared  not  ^  the  angels  '  that  sinned,  but  "  cast 

e  Kooi,lfi.lS.  2  Cor.  15.17,13  1  ■rim, CD.  Ti(.l.  Il.-h  2Cor.'M7.  Ch.l.l6-i  Dtu. 
33.:5.  Judel,l5.-k  Jul)  4  1-i.   .ludcG. 


make  merchandise  qf  sotiU. 


early  period  of  the  Christian  church,  many  heresies  sprung 
np;  but  the  chief  were  those  of  the  Ebionites,  Cerinthians, 
Isicolaitans,  Menandrians,  and  Gnostics,  of  whom  many 
strange  things  have  been  si)okcn  by  tlie  primitive  fathers; 
and  of  whose  opinions  ii  is  diflleult  to  form  any  satisfactory 
view.  They  wern  no  doubt  bad  enough  ;  and  their  opponents, 
in  general,  have  donlillcss  made  them  worse.  By  what  name 
those  were  called  of  whom  the  apostle  here  speaks,  we  can- 
not tell.  They  were  probably  some  sort  of  apostate  Jews,  or 
ihose  called  the  Nicolaitans. — See  the  Preface. 

Damnable  heresies]  kincatu  a:ruA£ia{,  heresies  of  destrue- 
tinn  ;  such  as,  if  followed,  would  lead  a  man  to  perdition.  And 
these,  TTatictaalmuiv,  they  will  bring  in  privatfhj  ;  cunning- 
ly, without  making  mtjch  noise  ;  and  as  covertly  as  possible. 
"  Denying  the  Lord  that  bought  them]  It  is  not  certain 
whether  God  the  Father  be  intended  here,  or  our  Lord  Jesus 
Christ:  for  God  is  said  to  have  purcht^ed  the  Israelites,  Ex. 
XV.  10.  an.l  to  be  th;;  Father  that  had  bought  them,  Deut 
x.Yxii.  C.  and  the  words  may  refer  to  these  or  such  like  pa.ssa- 
ges;  or  tlicy  may  poiutout  Jesns  Christ,  wholiad  bought  them 
with  His  blood :  and  the  heresies,  or  dangerous  opinions, 
may  mean  such  as  opposed  tlic  Divinity  of  our  Lord,  or  His 
luerrtorious  and  sacrificial  death;  or  such  o])inions  as  bring 
tipi)n  tliose  who  hold  them  swift  destruction.  It  socnis,  iiow- 
ever,  more  natur.il  to  under.^tand  the  Lord  that  bought  tlioin, 
ns  applying  to  Christ,  than  otiierwise  :  and  if  so,  this  U 
finother  proof,  among  many,  1.  That  none  can  be  saved  but 
by  Jesus  (;hrist.  '2.  That  througli  their  own  wickedness  some 
may  perish  for  wlioni  CUirist  died. 

2.  Manij  shall  follow]  Will  follow;  because  determined  to 
gratify  Iheir  sinful  propensities. 

Pernicious  waijs\  Tois  ani>\tiat%,  their  destruction,  i.  e. 
the  heresies  of  desf ruction,  or  destructive  opinions,  inention- 
«'d  above.  But  instead  of  un-oAcioi?,  destructions,  aatXyciais, 
luscirioiisness,  or  icnclearmess,  is  llie  reading  of  ABC.  and 
upwards  of  sixty  others  ;  most  of  which  are  among  tfie  most 
ancient,  correct,  and  authentic.  This  is  the  reading  also  of 
faoth  the  Syriae,  all  llie  Arabic,  the  Coptic,  JSthiopic,  Arme- 
nian, Slavonic,  Vulgate,  Chrysostom,  Theophylact,  (Ecu- 
vienius,  and  Jcrom.  A  very  few,  and  those  of  little  repute, 
have  the  word  in  the  text. 

The  word  lasciciousness,  is  undoubtedly  the  true  reading  : 
and  this  points  out  what  the  nature  of  the  heresies  was:  it 
was  a  sort  of  Antinomianism ;  they  pampered  and  indulged 
tlic  lusts  of  the  flesh:  and,  if  tlie  Nicolaitans  are  meant;  it 
is  very  applicable  to  them,  for  they  taught  the  community  of 
wives,  &c. 

By  reason  nf  ishom]  These  were  persons  who  professed 
Christianity  ;  and  because  they  were  called  Christians,  and 
followed  such  abominable  practices,  the  may  of  truth,  the 
Clu'islian  religion,  (iXa'-(})r]jij]^rirttTai,  was  blasphemed.  Had 
they  called  themselves  by  any  name  but  that  of  Christ,  His 
religion  would  not  have  sulTered. 

3.  And  through  covetousness]  That  they  might  get  money 
to  spend  upon  their  lusts:  with  feigned  icords,  rAor"'?  Xoyoij, 
with  counterfeit  tales,  false  7ia;)af/o»is  of  prol ended  facts, 
lying miiarles,  fabulous  legends.  '•  In  this  single  sentence," 
says  Dr.  Macknight,  "  tliere  is  a  clear  prediction  of  the  iniqui- 
tous practices  of  those  great  merchants  of  souls,  the  Romish 
clergy,  who  have  rated  all  crimes,  even  the  mo^t  atrocious,  at 
a  fixed  price ;  so  that  if  their  doctrine  be  true,  wlioever  pays 
the  price,  may  conmiit  tlie  crime  without  hazarding  his  sal- 
Viition."  How  the  popish  church  has  made  merchandise  of 
souls  needs  no  iKirlicnlar  explanation  here.  It  was  this  abo- 
minable doctrine  that  showed  to  some,  then  in  that  church, 
the  absolute  necessity  of  a  reformation. 

Wlmse  judgment  noip  of  a  long  time]  From  the  beginning 
Cod  has  condemned  sin,  and  inflicted  suitable  jiunishmcnts 
on  transgressors ;  and  has  promised  in  His  word,  from  the 
earliest  ages,  to  pour  out  his  indignation  on  the  wicked. — ^The 
punishment,  therefore,  so  long  ago  predicted,  shall  fall  on 
these  impure  and  incorrigible  sinners  :  and  the  condemna- 
tion which  is  denounced  against  them,  slumbers  not ;  it  is 
alert,  it  is  on  its  way,  it  is  hurrying  on,  and  must  soon  over- 
take thern. 

4.  For  if  God  spared  not  the  angeh]  The  angels  were  ori- 
ginally placed  in  a  state  of  probation  :  some  having  fallen,  and 
some  having  stood,  proves  this.  Ifow  long  that  probation 
was  to  last  to  them,  and  wliat  was  the  particular  te.tt  of  tlieir 
fidelity, we  know  not :  nor  indeed  ilo  we  know  what  w.ns  their 
sin  ;  nor  irAen,  nor  hoic,  they  fell.  St.  Jude  says,  they  kept 
■not  their  fir.it  estate,  hut  left  their  oirn  hahitation :  which 
seems  to  indicate,  that  they"got  discontented  with  their  lot, 
and  aspired  to  higher  honours  ;  or  perhap;^  to  cel.'"stial  domi- 
nation. The  tradition  of  their  fall  is  in  all  countries,  and  in 
nil  religions  :  hut  the  accounta  given  are  various  and  contra- 
dictory; and  no  wonder,  for  we  have  no  direct  revelation  on 
the  subject.  They  kept  not  their  first  estate,  and  theu  sinned, 
is  the  sum  of  what  we  know  oh  the  subject ;  and  liere  curi- 
osity and  conjecture  are  useless. 


them  down  to  hell,  and  delivered  Utem  into  chains  of  darkness, 
to  l)e  reserved  unto  judgment ; 

5  And  spared  not  the  old  world,  hut  saved  "  Noah  the  eighth 
person,  °  a  preacher  of  righteousness,  ^  bringing  in  the  flood 
upon  the  world  of  the  ungodly  ; 

l.lohnS.ll.  lJolin3.3.-mLuke9  3l.  r,cv.20.2,  3.-n  Gen  7.1,  7,  23.  lleb.11.7. 
I  I'll.a.'.'i  -  0  I  Pel  3.  VJ.—\>  Ch.;'.';. 

But  cast  them  rfown  to  hell,  and  delivered  them  into  cAot'na 
of  darkness]  AXAa  acipais  jfo^au  TapTapMaa?,  rapcStoKC-  en 
Kptniv  Tr)Tr]pt)ucvnvi,  but  iritli  chains  of  darkness  confining 
them  in  Tartarus, delivered  themoverto  be  kept  tu  judgment; 
or,  sinking  them  into  Tartarus,  delivered  them  over  into 
custody  for  punishment,  to  chains  of  darkness.  As  the  word 
Tartarus  is  found  nowliere  else  in  the  New  Testament,  nor 
does  it  appear  in  the  Septuagint,  we  must  have  recourse  to 
the  Greek  writers  for  its  meaning.  Mr.  Parkhurst,  under  the 
word  raprapoiii,  has  made  some  good  collections  from  thoso 
writers,  which  I  here  subjoin  : — 

"The  .Scholiast  on  iEscHVLDS,  Kumen."  says  Pindar,  "re- 
lates that  Apollo  overcame  the  Python  by  force ;  wherefore 
the  earth  endeavoured,  raprnptoo-ac,  to  cast  him  into  Tarta- 
rus. Tzetzes  uses  tlie  same  word  raprnpiio),  for  castitig  or 
sending intoTartarus  ;  and  the  compound  verb  KararapTapsv 
is  found  in  Apollodorus,  in  Didynius's  Scholia  on  Homer,  in 
Vhurnul'us,  De.  iVat.  Deor.  p.  II.  edit.  Gale,  and  in  the  book 
llrpi  n')7-a/i'oi',which  is  extant  among  tVie  works  of  Plutarch. 
And  those  wliom  Apollodorus  styles  KnTnTapTapo)OcvTas,  lie, 
in  tl\e  same  breath,  calls  pKJiOcurai  tn  Taprapov,  cast  into 
Tartarus.  Thus  the  learned  Windct,  in  Poole's  Synopsw. 
We  may  then,  I  think,  safely  assert  that  Taprapuiuai,  in  St. 
Peter,  liieans  not  as  Mede,  (Works,  fol.  p.  23.)  interjjrcts  it, 
to  adjudge  to,  but  to  cast  into  Tartarus,  pinTi.iv  Eis  Tuprapov, 
as  in  Homer,  cited  below.  And  in  order  to  know  wliat  was 
the  precise  intention  of  the  apostle  by  this  expression,  we  must 
inquire  what  is  tlie  accurate  iumort  of  the  term  Taprapoi. 
Now  it  appears  from  a  pa.ssagc  ot  Litcian,  that  by  Taprapo; 
was  meant  in  a  physical  sense,  the  bounds,  or  verge,  of  this 
material  system  ;  for  addressing  himself  to  EPiiS,  Cupid,  or 
Love,  he  say.s,  Sm  yap  si  a<ptvi)s  Kai  «r£X"/"^'"?'  apopipias  TO 
IIAN  e:/io/)0'j<r(ic,  k.  r.  A. — Thou  forniedst  the  universe  from 
its  confused  and  chaotic  state  ;  and  after  separating  and  dis- 
pei-sing  the  circumfiised  chaos,  in  whicli,  as  in  one  common 
sepulchre,  the  whole  world  lay  buried,  Thou  drovest  it  to  the 
confines  or'recesses  of  outer  'Tartarus. — 

'  Where  iron  gates,  and  bars  of  solid  brass, 

Keep  it  in  durance  irrefrangible ; 

And  its  return  prohibit.' 
"The  ancient  Greeks  appear  to  have  received  by  tradition, 
an  account  of  tlie  punishment  of  the  '  fallen  angels,'  and  of 
bad  men  after  death;  and  their  poets  did,  in  conformity,  I 
presume,  with  that  account,  make  Tartarus  the  place  where 
the  giants  who  rebelled  against  Jupiter,  and  the  souls  of  the 
wicked  were  confined.  'nere,'saith //CA-iW,  Theogon.  lino 
720,  1.  the  rebellious  Titans  were  bound  in  penal  chains. 

'fnaonv  cvepO'  viro  yrig  oaov  ypavui  fj"'  "to  }  nujf, 

\7ov  yap  t'  aJTO  yr^  £{  TAPTAPON  rtzpitvra. 
'As  far  beneath  the  earth,  as  earth  from  heaven;  For  such 

the  distance  thence  to  Tartarus.' 
"Which  description  will  very  well  agree  with  the  proper 
sense  of  Tartarus  ;  if  we  take  the  earth  for  the  centre  of  tlio 
materia!  .';ystem,  and  reckon  from  our  zenith,  or  the  extremity 
of  the  heavens  that  is  over  our  heads.  But  as  the  Greeks 
imaitined  the  earth  to  be  of  a  boundless  deiith  ;  so  it  must  not 
be  dissembled  that  their  poets  speak  of  Tartarus  as  a  vast 
pit,  or  gulf  in  the  bowels  of  it.  Thus  Ilesiod,  in  the  same 
poem,  line  119.  calls  it — 

T.\.PTAPA  r'  ntpocvra  pvx'J  x9ovos  evpvofctni, 

'  Black  Tartarus,  within  earth's  spacious  womb.' 
"And  Homer,    Iliad,  viii.  line  13,  etc.  introduces  Jupiter 
tlircatening  any  of  the  gods  who  should  presume  to  assist 
e'.tlier  the  Greeks  or  the  Trojans,  tliat  he  should  either  come 
back  wounded  to  heaven,  or  be  sent  to  Tartarus.     - 

H  fiiv  ^A.-.)i/  pt\P;>  tj  TAPTAPON  Tjrpjti'ra, 

Tn^n  f<"X'  fixt  ftaOt^av  mo  xOovoi  tr'  [iepcdpov, 

Y.tSa  atiripnat  tc  TTwAai,  Kai  X"^''^"^  sSoi, 

Tniy7i)i/  cvcpO'  ai'Scto,  baov  spav.ii  it'  a-jt  yatrji. 

'  Or  far,  O  far  from  steep  Olympus  thrown, 

Low  in  the  deep  Tartarean  gulf  shall  groan. 

Thai  gulf  which  iron  gates  and  brazen  ground 
Within  the  earth  inexorable  bound  ; 

As  deep  beneath  the  infernal  centre  hurl'd 

As  from  that  centre  to  the  ethereal  world.'  .?opb. 

\Vliere,  according  to  Homer's  description,  Iliad  viii.  line 
430,  1. 

Out'  avyrii  vntoiovns  rjc'Sioio 

Tsprwr'  ut'  avcpoici-  (iaDvi  ie  re  TAPTAPOS  ap<pii. 

'  No  sun  e'er  gilds  the  gloomy  horroi-s  there. 

No  cheerful  rrales  refresh  the  lazy  air : 

But  murkv  Tartarus  extends  around.'  Pope 

Or,  in  the  language  of  the  old  Latin  poet,  (cited  by  Cicero, 
Tuscul.  lib.  i.  cap.  I.'>.) 

llhi  rigida  constat  crnssa  coligo  infcrum, 
"On  the  whole,  \.\\rtn,'Vaprapsv,  in  St.  Peter,  is  the  same  as 
ptzrciv  ri  Taprapiv,  to  throw  into  Taitarus,  in  Homer  ;  only 
rectifying  the  poet's  mistake  of  Tartarus  being  in  the  bow- 
els of  the  earth,  and  recurring  to  the  original  sense  of  that 
word  above  explained  ;  which,  when'appltcd  to  spirits,  must 
153 


The  Lord  delivers  the 


II.   PETER. 


godly  out  of  Icmptaiion. 


6  And,  "I  turning  the  cities  of  Sodom  and  Gomorrlia  into  ashes, 
condemned  them  with  an  overthrow,  '  making  them  an  en- 
sample  iinto  those  that  after  should  live  ungodly  ; 

7  And  ■  delivered  just  Lot,  vexed  with  the  filthy  conversation 
of  the  wicked : 

8  (»  For  that  righteous  man  dwelling  among  them,  "  m  seeuig 
and  hearing,  vexed  his  righteous  soul  from  day  to  day  with 
their  unlawful  deeds :) 

9  »  The  Lord  knoweth  how  to  deliver  the  godly  out  of  tempt- 
ations, and  to  reserve  the  unjust  unto  the  day  of  judgment  to 
be  punished  : 

10  But  chiefly  "•  them  that  walk  after  the  flesh  in  the  lust  of 
iinclcanness,  and  despise  'government.  ^ Presumptuous  are 
they,  seif-willed,  they  are  not  afraid  to  speak  evil  of  dignities. 

11  Whereas  ''■  angels,  which  are  greater  in  power  and  might, 
bring  not  railing  accusation  *  against  them  before  the  Lord. 

qGcn.l'.)£:4.  Den  SOS'',  .lude  7.-r  Num  86.10.-3  Gen. 19.  IR.-l  Wisd  19.17.— 
uPsa.  119.  IS9,IS3.  t:zel<.9.4.— »  Psa.34.17,  19.  I  Cor.  10. 13.— w  Jude  4,  7,  8,  10,  16.— 
»  Or,  dominion.— y  Jude  8.— i  -lude  9. 


be  interpreted  spiritually  :  and  thus Tapraptoanf, will  import, 
that  God  cast  the  apostate  angels  out  of  His  presence,  itito 
that  ^0(/)0f  7-»  o-KOTHS,  blackness  of  darkness,  (2  Pet.  ii.  17. 
Jude,  ver.  1.3.)  where  they  will  be  for  ever  banished /ro?rt  the 
light  of  his  countenance,  and  from  the  beatifying  influence 
of  the  ever-blessed  Three;  as  truly  as  a  person  plunged  into 
the  torpid  boundary  of  this  created  system  would  be  from  the 
light  of  the  sun,  and  the  benign  operations  of  the  material 
heavens." 

By  chains  of  darkness  we  are  to  understand  a  place  of 
darkness  and  wretchedness  {rom  which  it  is  impossible  for 
them  to  escape. 

5.  Spared  not  flie  old  loorld]  The  apostle's  argument  is  this : 
If  God  spared  not  the  rebcllinus  angels,  nor  the  sinful  antedi- 
luvians, nor  the  cities  of  Sodom  and  Gomorrha,  He  will  not 
spare  those  wicked  teachers  who  corrupt  the  pure  doctrines 
of  Christianity. 

Saved  Noah  the  eighth]  Some  think  that  thewords  should 
be  translated,  N'oah  the  eighth  preacher  of  righteousness  : 
but  it  seems  most  evident,  from  1  Pet.  iii.  20.  that  eight  per- 
sons are  here  meant,  which  were  the  whole  that  were  saved 
in  the  ark,  viz.  Shem,  Ham,  Japhet,  'and  their  three  wives, 
Fix;  Noah's  wile,  seven;  and  Noah  himself,  the  eighth. 
The  form  of  expression,  oyooov  Nue,  Noah  the  eight/i,  i.  e. 
Noah  and  seven  more,  is  most  common  in  the  Greek  language. 
So  in  Appi.^n.  Bell.  Pun.  p.  12.  Tpiro;  6e  ttutc  cv  onriXauo 
tcpmrofievoi  c'Sade,  sometimes  he  the  third  ((.  e.  he  with  two 
others,)  lay  hid  in  a  cave.  Andocides,  Oral.  iv.  p.  295.  Aipc- 
0£ij  ciri  701)7-0)  SsKaros  avros,  fie  himself  the  tenth,  (i.  e.  he  and 
nine  others,)  were  chosen  to  this.  See  a  number  of  other 
examples  in  Kypke. 

World  of  the  'ungodly]  A  whole  race  without  God ;  without 
any  pure  worship,  or  rational  religion. 

6.  The  cities  of  Sodom  and  Gomorrha]  See  the  notes  on 
Gen.  xix.  for  an  account  of  the  sin  and  punishment  of  these 
cities. 

Making  them  an  ensnmple]  These  three  words,  v-rroSciyiia, 
napaieiyiia,  and  Setypa,  are  used  to  express  the  same  idea; 
though  the  former  may  signify  an  example  to  be  shunned ; 
the  second,  an  example  to  he  folloiced  ;  and  the  third  a  sim- 
ple exhibition.  But  these  differences  are  not  always  ob- 
served. 

7.  Vexed  with  the  filthy  conversation]  KaTaiTovovjjitv:)V  vtto 
rris  Toiv  aQtapw"  en  arjcXytia  ava^po(prii,  being  exceedingly 
pained  icith  the  unclean  conduct  of  those  lawless  persons. 
What  this  was,  see  in  the  history,  Gen.  xix.  and  the  notes 
there. 

6.  That  righteous  man  dwelling  among  lhe7n]  Lot,  after 
])is  departure  from  Abraham,  A.  M.  2086,  lived  at  Sodom  till 
A.  M.  2107,  a  space  of  about  twenty  years  :  and  as  he  had 
B  righteous  soul,  he  must  have  been  tormented  with  the  abo- 
rriinations  of  that  people  from  day  to  day. 

The  word  effaaavti^ni/,  tormented,  is  not  le.ss  emphatic  than 
thcword  KaTarrijioviavoi/,  grievously  pained,  in  tlie  preceding 
verse ;  and  shows  what  this  man  must  have  felt  in  dwelling 
so  long  among  a  people  so  abandoned. 

9.  The  Lord  knoweth  how  to  deliver  the  godly]  The  pre- 
servation and  deliverance  of  Lot  gave  the  apostle  occasion  to 
remark,  that  God  knew  as  well  to  save  as  to  destroy  ;  and  that 
His  g-oorf (less  led  Him  as  forcibly  to  save  righteous  Lot,  as  His 
justice  did  to  destroy  the  rebellious  in  the  instances  already 
adduced.  And  the  design  of  the  apostle,  in  producing  these 
examples.  Is  to  show  to  the  people  to  whom  he  was  writing, 
that,  althougli  God  would  destroy  those  false  teachers,  yet  He 
would  powerfully  save  His  faithful  servants  from  their  conta- 
gion, and  from  their  destruction.  We  should  carefully  ob- 
serve— 1.  That  the  godly  man  is  not  to  be  preserved  .7"ro7;j 
temptation.  2.  That  he  will  be  preserved  in  temptation. 
3.  That  he  will  be  delivered  out  of  it. 

10.  But  chiefly  them  that  iralk]  That  is,  God  will,  in  the 
most  signal  mariner,  punish  them  that  walk  after  the  flesh; 
addict  themselves  to  sodomitiral  practices,  and  the  lust  of  pol- 
lution: probably  alluding  to  tlio.sc  most  abominable  practices 
where  men  abuse  themselves,  and  abuse  one  ano.ther. 

Despise  government]  They  brave  the  power  and  authority 
of  the  civil  magistrate  ;  practifiing  their  abominalions  so  as  to 
keep  out  of  the  reach  of  the  lelterof  tlie  law  :  and  they  speak 
tvitnf  dignities  ;  thev  blaspheme  civil  government,  they  atjhor 


12  But  these,  b  as  natural  brute  beasts,  made  to  be  taken  ami 
destroyed,  speak  evil  of  the  things  that  they  understand  not ; 
and  shall  utterly  perish  in  their  own  corruption  ; 

13  °  And  shall  receive  the  reward  of  unrighteousness,  as  they 
that  count  it  pleasure  *  to  riot  in  the  day  time.  "  Spots  they  are 
and  blemishes,  sporting  themselves  with  their  own  deceivings 
while  f  they  feast  with  you  ; 

14  Having  eyes  full  of  s  adultery,  and  that  cannot  cease  from 
sin;  beguiling  unstable  souls  :  h  a  heart  they  have  exercised 
witti  covetous  practices  ;  cursed  children  : 

15  Which  have  forsaken  the  right  way,  and  are  gone  astray, 
following  the  way  of'  Balaam  the  son  of  Bosor,  who  loved  the 
wages  of  unrighteousness  ; 

16  But  was  rebuked  for  his  iniquity;  the  dumb  ass  speaking 
with  man's  voice  forbad  the  madness  of  the  prophet. 

17  k  These  are  wells  without  water,  clouds  that  are  carried 

a  Some  read,  a,.^ainsl  tiiemselvea  — h  .ler.13.3.  Jude  10— c  Phil  a.l9.— d  See  Rom. 
13.15.-e  Jude  Vl'.-(  1  Cor. U. 20,21. —g  Gr.  an  aduUercEa.— h  Jude  U.-i  Num. Si  5, 
7,  at,  23,  38.  Jude  11.— k  Jude  13,  13. 


the  restraints  laid  upon  men  by  the  laws,  and  wouldvvish  all 
government  destroyed,  tliat  they  might  live  as  they  list. 

Presumptuous  are  they]  ToA/iijrai.  They  are  bold  and 
daring  ;  headstrong,  rc.^ardless  of  fear. 

Self-icilled]  AvOadcig.  Self-suflicient,  presuming  on  them- 
selves ;  following  their  own  opinions,  which  no  authority  can 
induce  them  to  relinquish. 

Are  not  afraid  to  speak  evil  of  dignities.]  They  are  law- 
less and  disobedient ;  spurn  all  human  authority,  and  speak 
contemptuously  of  all  legal  and  civil  jurisdiction.  Those  in 
general  despise  governments,  and  speak  evil  of  dignities,  who 
wish  to  be  under  no  control,  that  they  may  act  as  freebooters 
in  the  community. 

1 1.  Whereas  angels,  &c.]  This  is  a  difficult  verse,  but  tl.c 
meaning  seems  to  be  this  :  The  holy  a-ngcls,  who  are  repre- 
sented as  bringing  an  account  of  the  actions  of  the  fallen  an- 
gels before  tJie  Lord  in  judgment,  simply  state  the  facts  with- 
out exaggeration,  and  without  permitting  any  thing  of  a  bitter, 
reviling,  or  railing  spirit,  to  enter  into  their  accusations  :  sec 
Zech.  iii.  1.  and  Jude  9.  to  the  former  of  which  St.  Peter  evi- 
dently alludes.  But  these  persons  not  only  speak  of  the  ac- 
tions of  men  which  they  conceive  to  be  wrong  ;  but  do  it  with 
untrue  colourings,  and  the  greatest  malevolence.  Michael,  the 
arch-angel,  trc.ued  a  damned  spirit  with  courtesy;  he  only 
said,  T/te  Lord  rebuke  thee,  Satan  !  but  these  treat  the  ruler's 
of  God's  appointment  with  disrespect  and  calumny. 

Before  the  Lord]  Tlapa  Knpio',  is  wanting  in  a  niunber  ol 
MSS.  and  most  of  \.\\&Vcrsions. 

12.  But  these,  as  natural  brute  beasts]  ii;  aiXoya  g'^in  if,v- 
uiKa,  as  those  natural  animals  void  of  reason ;  following  only 
the  gross  instinct  of  nature ;  being  governed  neitlier  by  reason 
nor  religion. 

Made  to  be  taken  and  destroyed]  Intended  to  be  taken  with 
nets  and  gins,  and  then  destroyed,  because  of  their  fierce  and 
destructive  nature  ;  so  these  false  teaciiers  and  insurgents 
must  be  treated  :  first  incarcerated,  and  then  brought  to  judg- 
ment, that  they  may  have  the  reward  of  their  doings.  And 
thus,  by  blaspheming  what  they  do  not  understand,  they  at 
last  perish  in  their  own  coi  ruption  ;  i.  e.  their  corrupt  doc- 
trines and  vicious  practices. 

13.  They  that  count  it  pleasure  to  riot  in  the  day  time.] 
Most  sinners,  in  order  to  practise  their  abominable  pleasures, 
seek  the  secrecy  of  the  night;  but  these,  bidding  defiance  to 
all  decorum,  decency,  and  shame,  take  the  open  day,  and  thus 
proclaim  their  impurities  to  the  sun. 

Spots— and  blemishes]  They  are  a  disgrace  to  the  Chris- 
tian name. 

Sporting  themselves]  Forming  opinions  which  give  license 
to  sin;  and  then  acting  on  those  opinions;  and  thus  riot  in 
their  own  deceits. 

With  their  oicn  deceivings]  Ei'  ran;  arraraii. — But  instead 
of  this,  AB.  and  almost  all  the  Versions,  and  several  of  the 
Fathers,  have  ev  this  ayoTraig,  in  your  love-feasts  :  which  is 
probably  the  true  reading. 

While  they  feast  with  you]  It  appears  they  held  a  kind  ol 
communion  with  the  church,  and  attended  sacred  festivals, 
which  they  desecrated  with  their  own  unhallowed  opinions 
and  conduct. 

~  14.  Having  eyes  full  of  adultery]  MoixaAi^oc,  of  an  adul- 
teress ;  being  ever  bent  or;  the  gratification  of  their  sensual  de- 
sires .■  so  that  they  are  represented  as  having  an  adulteress 
constantly  before  their  eyes  ;  anjj  that  their  eyes  can  take  in 
no  other  object  but //er.  But,  instead  of  ^o<xaXiJoj,  of  an  ad«/- 
teress,  the  Codex  Alexandrinus,  three  others,  with  the  Cop- 
tic, Vulgate,  and  one  copy  of  the  Ita'a,  together  with  several 
of  the  Fathers,  have  /luixaXia?,  of  adultery. 

Cannot  cease  from  sin]  Which  cease  not frovi  sin  :  they 
might  cease  froth  sin,  but  they  do  not ;  they  love  &nd  practise 
it.  This  fiinre  of  speech  Is  very  common  In  the  Greek  wri- 
ters; and  Kypke  gives  niany  instances  of  it;  which,  indeed, 
carrv  the  Image  too  far  to  be  here  translated. 

Beguiling  unstable  souls]  The  metaphor  Is  taken  from 
adulterers  seducing  unwary,  inexperienced,  and  light  trifling 
women  :  so  do  those  false  teachers  seduce  those  who  are  not 
established  in  righteousiifss. 

Exercised  with  covetous  practices]  The  metaphor  is  taken 
from  the  agoniftie  In  the  Grecian  games;  who  exercised 
themselves  ijt  those  feat's,  such  as  wrestling,  boxing,  run- 


Vain  pretensions  of 


CHAPTER  II. 


tJic false  Icn'chf.Ti 


with  a  tempest ;  to  whom  the  mist  of  darkness  is  reserved  for 
'n-er. 

18  For  when  '  they  speak  great  swelling  words  of  vanity,  they 
nlhire  through  theluslsoftlio  flesh, /AroK^/i  wikcA  wantonness, 
those  that  "■  were  "  clean  escaped  from  them  wlio  live  in  error. 

19  While  they  promise  them  "  liberty,  they  themselves  are 
••  the  servants  of  corruption  :  for  of  whom  a  man  is  overcome, 
>of  the  same  is  he  brought  in  bondage. 

20  For,  ">  if  after  they  '  have  escaped  the  pollutions  of  the 

I.InHe  16. -m  Acr»  2  -10.  Civ  1.4.  Vfr.'jn.-n  Or,  fnr  »  liiil«,  an,  .while,  as  some 
«ii.J.-o  (.ial.5  13.   1  !•«  a.lG.— p  .lohiiR.31.    Rom. 6  10. 


ning.  &c.  in  which  they  proposed  to  contend  in  the  public 
games. — These  persons  had  their  hearts  schooled  in  nefarious 
practices  ;  they  had  exercised  l/iemaelves  till  they  were  per- 
fectly expert  in  nil  tlie  aits  of  seduction,  overreaching,  and 
every  kind  of  fraud. 

Cursed  children]  Such  not  only  live  under  God's  curse 
here,  but  they  are  heirs  to  it  hereafter. 

15.  Which  hare  forsaken  the  right  way]  As  Balaam  did; 
who,  although  (Joil  showed  him  the  right  way,  took  one  con- 
trary to  it ;  preferring  (he  reward  olTercd  him  by  13alak,  to  the 
approbation  and  blessing  of  God. 

The  way  of  P.alaam]  Is  the  counsel  of  Balaam.  He  coun- 
selled the  Moabites  to  give  their  most  beautiful  young  women 
■to  the  Israeliti.sh  youth",  that  they  might  he  enticed  by  them  to 
.commit  idolatri/. — See  on  Num.  x.vii.  5,  Acandonxxiii.  1,  &c. 

The  son  of  Bosor]  Inslead  of  B 'crop,  Bosor,  two  ancient 
MS.S.  and  some  of  the  Versions,  have  i3c'.),o,  Benr,  toacconi- 
inodate  the  word  to  the  Hebrew  te.vt  and  the  Septuagint.  The 
dilfcrence  in  this  name  soein*  lo  nave  arisen  from  mistaking 
one  letter  for  another  in  the  Hebrew  name,  '>'>y3  Bear,  for 
~ivi2  Belscr  or  Bo.ior ;  tsaddi,  t,  and  ain,  j;,  which  are  very 
like  each  otlicr,  being  interchanged. 

16.  The  dumb  ass  speaking  toilh  man's  voice]  See  the  note 
on  Numb.  xxii.  28. 

The  mildness  of  the  prophet.]  Is  not  this  ,1  reference  to  the 
speech  of  the  ass.  as  represented  in  the  Targiims  of  Jona- 
than ben  IJzx.iel  and  Jerusalem'?  "  Wo  to  thee,  IJalaara,  thou 
ffiniier,  thou  madman;  there  is  no  wisdom  found  in  thee." 
These  words  contain  nearly  the  same  expressions  as  those  in 
St.  Peter. 

17.  These  are  icells  jrithoiit  wntei]  Persons  who,  by  their 
profession,  should  furnish  the  water  of  life  to  souls  athirsl  for 
salvation:  hut  they  have  not  this  water;  they  are  teachers 
without  aliilil;/  to  instrticf ;  tliey  are  soicers,  and  have  no  seed 
in  their  basket.  Nothiiis  is  more  cheering  in  the  deserts  of 
the  Kast  than  tomeetwilh  a  irellof  water  ;  and  nothing  more 
distressing,  when  parclied  with  thirst,  than  to  meet  with  a  well 
that  conlains  no  waiter. 

Clouds  that  are  carried  with  a  tempest]  In  a  time  of  great 
thought,  to  sec  clouds  beginning  lo  cover  the  face  of  the  hea- 
vens, raises  the  expectation  of  rain  ;  but  to  sec  these  carried 
ajT  by  a  sudden  tempest,  is  a  dreary  disappointment.  These 
false  teachers  were  equally  as  unprofitable  as  the  empty  well, 
or  the  liiiht  dissipated  cloud. 

To  irhoin  the  mist  of  darkness  is  reserved]  That  is,  an 
eternal  separation  from  the  presence  of  God,  and  the  glory  of 
His  power.  They  shall  be  thrust  into  outer  darkness,  ^fatt. 
viii.  12.  into  the  iitmosi  desrees  of  misery  and  despair.  False 
and  corrupt  teachers  will  be  sent  into  the  lowest  hell  ;  and  be 
"the  most  downcast,  underfoot  vassals  of  perdition." 

It  is  scarcely  necessary  to  notice  a  various  reading  here  ; 
which  though  very  different  in  sound,  is  nearly  the  same  in 
sense.  Instead  of  t'C<pc\ai,  clouds,  which  is  the  common  read- 
ing, Kai  wf((X'\"',  and  mists,  or  perhaps  more  properly  thick 
(laikiiess,  from  o^nii,  together,  and  ax.^v?,  darkness,  is  the 
reading  in  ABC.  sixteen  others,  Erpen's  Arabic,  \aUor  Si/riac, 
Coptic,  ASlhiopic,  an'M'ulgate  ;  and  several  ol  the  Fathers. 
This  reading  Grie.sbach  has  admitted  into  the  text. 

IS.  T)iey  Speak  great  swelling  words  of  vanity]  The  word 
virtniiyKa  signifies  things  of  great  magnitude  ;  grand,  superb, 
sublime  :  it  sometimes  signifies  inflated,  tumid,  bombastic. — 
These  false  teachers  spoke  of  great  and  high  things,  and  no 
doubt  promised  their  disciples  the  greatest  privileges,  as  they 
themselves  pretended  to  a  high  degree  of  illumination.  But 
they  were  all  false  and  vain,  though  they  tickled  the  fancy,  and 
excited  the  desires  of  the  flesh;  and  indeed  this  appears  to 
have  been  their  object.  And  hence,  some  think  that  the  im- 
pure sect  of  the  Nicolaitans  is  meant. — See  the  Preface. 

Those  that  were  clea7i  escaped]  Those  who,  throush  hear- 
ing the  doctrines  of  the  Gospel,  and  had  been  convert.'d,  were 
perverted  by  those  false  teachers 

19.  While  they  promise  theni  liberty]  Either  to  live  in  the 
highest  degrees  of  spiritual  good,  or  a  freedom  from  the  Ro- 
man yoke  ;  or,  from  the  yoke  of  the  law,  or  what  they  might 
term  needless  restraints.  Their  own  conduct  showed  the  fal- 
sity of  their  system  ;  for  they  were  slaves  lo  every  disgrace- 
ful lust. 

for  of  whom  a  man  is  orercome]  This  is  in  allusion  to  the 
ancient  custom  of  selling  for  slaves  those  whom  they  had  con- 
quered and  captivated  in  war.  The  ancient  law  \vas,  that  a 
maiiinighl  either  kill  him  whom  he  overcame  in  battle,  or 
keep  him  for  a  slave.  These  were  called  servi,  slaves,  from 
the  verb  serrare,  lo  keep,  or  preserve.  And  they  were  also 
called   inanripia,  from  nxanu  capiuntur,  they  were  taken 


world  '  through  the  knowledge  of  the  Lord  and  Saviour  Jjsu3 
Christ ;  they  are  again  enlangled  therein,  and  overcome,  the 
latter  end  is  worse  with  them  than  the  beginning. 

21  For  <  it  had  been  better  for  them  not  to  have  known  the 
way  of  righteousness,  tlian,  after  they  have  known  it,  to  turn 
froni  the  holy  commandment  delivered  unto  them. 

22  But  it  is'happened  unto  them  according  to  the  true  pro- 
verb, "The  dog  (s  turned  to  his  own  vomit  again  ;  and  the  sow 
that  was  washed  to  her  wallowing  in  the  mire. 


captive  by  the  hand  of  their  enemy.  Thus  the  person  who  ia 
overcome  by  his  lusts,  is  represented  as  being,  the  slave  of 
those  lusts. — See  Kom.  vi.  16.  and  the  not"  there. 

20.  The  po'.hi  lions  of  the  world]  Sin,  in  general :  and  par- 
ticularly siipei-stilion,  idolatry,  and  lasciviousness.  These  are 
called  jiiannaTa,  miasmata,  things  that  infect,  pollute,  and 
defile.  The  word  was  anciently  used,  and  is  in  u.^e  ■  >  the  pr" 
sent  day,  to  express  those  no.xious  particles,  or  eflluvia,  pro 
ceeding  from  persona  infected  with  contagious  and  dangerous 
diseases;  or  from  dead  and  corrupt  bodies,  stagnant  and  pu- 
trid waters,  marshes,  ttc.  by  which  the  sound  and  healthy 
may  be  infected  and  distroyed. 

The  world  is  here  lepresented  as  one  large  putrid  marsh, 
or  corrjpt  body,  sending  oft'  its  destructive  miasmata  every 
where,  and  in  every  direction,  so  that  none  can  escape  ila 
contagion,  and  none  can  be  healed  of  tlio  great  epidemic  dis- 
ease of  sin,  but  by  the  miglily  power  and  skill  of  God.  Si. 
Augustin  has  improved  on  this  image  :  '•  The  whole  world," 
says  he,  "  is  one  great  diseased  man,  lying  extended  from  e;ist 
to  west,  from  north  tos-'iith  ;  and  to  heal  this  great  sick  man. 
the  Ahniglity  Physician  descended  from  heaven."  Now,  it  i.s 
by  the  knoicledge  of  tin  Lord  and  Saviour  Jesus  Christ,  as 
says  !?t.  Peter,  that  we  escape  the  destructive  influence  of 
these  contagious  miaxnn.ta.  Hut  if,  after  having  been  healed, 
and  escaped  the  deatli  to  which  we  were  exposed,  we  pet 
again  entangled,  r^n-^iufcirf?,  enfolded,  enveloped  will' 
them  ;  then  the  latter  end  will  be  irorse  than  the  beginning . 
forasmucli  as  we  shall  have  sinned  against  more  light,  and 
the  soul,  by  its  conversion  to  God,  having  had  all  its  powers 
and  faculties  greaily  impi  oved,  is  now,  being  repollute d,  tnonj 
capable  of  iniquity  than  before,  and  can  bear  more  expres- 
sively the  image  of  the  CM'thly. 

21.  For  it  had  been  belttr  for  them  not  to  have  known]  For 
the  reasons  assigned  above  :  because  they  have  sinmd  against 
more  mercy ;  are  capable  jf  more  sin  ;  and  ase  liable  to  great- 
er punishment. 

The  holy  commandmeril]  The  whole  religion  of  Christ  is 
contained  in  this  one  ceinmandment,  "Thou  slialt  love  the 
Lord  tliy  God  with  all  tliy  heart,  with  all  thy  soul,  witli  all  lliy 
mind,  and  with  all  thy  .sti'engtli ;  and  thy  neighbour  as  thy- 
self." He  who  obeys  thi.s  great  cominandment,  and  this  by 
the  grace  of  Christ  is  possible  to  every  man  ;  is  saved  from 
sinning  eitlier  against  his  tJod  or  against  his  neighbour.  No- 
thing less  than  this,  does  the  religion  of  Christ  require. 

22.  According  lo  the  true  proverb]  This  seems  to  be  a  re- 
ference to  Prov.  xxvi.  11.  ^^■p  Sj.'  2w'  aSs^  kecaleb  shnhhl  keo  ; 
as  the  dog  returneth  to  hii  vom:t,so  a  fool  repfateth  his  folly. 
In  substance  this  proverb  is  found  among  the  rabbins:  so 
Midrash  Ruth,  in  Sohar  Ch:idash,  fol.  G2.  Orphah  is  return- 
ed to  her  mire,  liuth  purserered  in  spirit:  and  again,  Ibid. 
fol,  M.  "  Orphah,  which  is  JT'Dnan  vni  iiephcsh  habehemith, 
tlie  benslial  soul,  is  returned  to  her  mire." 

The  Greeks  have  something  like  it:  so  Arrian,  Dissert. 
Epict.  I.  iv.  c.  II.  says,  Arr,X6£  Kat  X'"P';>  i'aXtyov,  Iv'  cv  /Sop- 
/inprj  fin  KuXtiTrai,  "Go  and  reason  with'the  swine,  lest  he  bo 
roiled  in  the  mire."  This  is  called  a  true  proverb:  for  it  is  a 
fact,  that  a  dog  will  eat  up  his  own  vomit ;  and  a  swine,  how- 
soever carefully  washed,  will  again  wallow  in  the  mire.  As 
applied  here,  it  is  very  expressive  ;  the  poor  sinner,  having 
heard  the  Gospel  of  Christ,  was  led  to  loath  and  reject  his  sin  ; 
and  on  his  application  lo  God  for  mercy,  was  washed  from 
his  unrighteousness.  But  he  is  here  represented  as  taking 
up  again  what  he  had  before  rejected ;  and  defiling  himself 
.n  that  from  which  he  had  been  cleansed. 

Here  is  a  sad  proof  of  the  possibility  of  falling  from  grace, 
and  from  very  high  degrees  of  it  too.  These  had  escaped 
from  the  contagion  that  was  in  the  irorld :  they  had  had  true 
repentance,  and  cast  up  "their  sour  sweet  morsel  of  sin;" 
they  had  been  washed  from  all  their  f.lthiness.  and  this  must 
have  been  through  the  blood  of  the  Lamb  ;  yet,  after  all,  they 
went  back,  golenlangled  with  theirold  sins,  swallowed  down 
their  formerly  rejected  lu.sis,  and  re-wallowed  in  the  mire  of 
corrnption.  It  is  no  wonder  that  God  should  say,  the  latter 
end  is  worse  wilh  them  than  the  beginning:  reason  and  na- 
ture sav  it  must  be  so  ;  and  Divine  justice  says  it  ought  to  bo 
so;  and  the  pei-son  himself  must  confess  tliat  it  is  right  that 
it  s/io!>W  be  so.  But  how  dreadful  is  this  state!  How  dan- 
gerous when  the  person  has  abandoned  himself  to  his  old  sins  ! 
Vet  it  is  not  said  that  it  is  impossible  for  him  to  return  to  his 
Maker  :  though  his  case  be  deplorable,  it  is  not  utterly  hope- 
less ;  the  leper  may  yet  be  made  clean,  and  the  dead  may  be 
raised.  Reader,  is  thy  backsliding  a  grief  and  burthen  to 
thee  7  Then  thou  art  not  far  from  the  kingdom  of  God  :  be- 
lieve on  the  I/ird  .Te«up,  and  thou  shall  be  saved, 
455 


Scoffers  in  the  last  days 


IT.  PETER. 


foretold  and  described. 


CHAPTER  III. 


Describes  the  nature  of  the  heresies  which 


TTie  apostle  skows  his  design  in  writing  this  and  the  preceding  epistle,  1,  ! 
should  take  place  in  the  lost  times,  3 — 8.  4  thousand  years  icilh  the  Lord  are  but  as  a  day,  9.  He  will  come  and  judge 
the  tporld  as  He  has  promised :  and  the  heavens  and  Hie  earth  shall  be  burnt  up,  10.  How  those  should  live  who  expect 
these  things,  11,  12.  Of  the  new  heavens  and  the  neio  earth  ;  and  the  necessity  of  being  prepared  fur  this  great  cha7ige 
13,  14.  Concerning  some  difficult  things  in  St.  Paul's  epistles,  1.5,  IR.  We  must  watch  against  the  error  of  the  wicked  ; 
groic  in  grace,  and  give  all  glory  to  God,  17,  18.  [A.  M.  cir.  4064.  A.  D.  cir.  60.  An.  Olymp.  cir.  CCIX.  4.  A.  U.  C.  cir.  813.] 

THIS  second  epistle,  beloved,  I  now  write  unto  you  ;  in  both      5  For  this  they  willingly  are  ignorant  of,  that  f  by  the  word 
which  "  I  stir  up  your  pure  minds  by  way  of  reuiem-    of  God  the  heavens  were  of  old,  and  the  earth  s  standing  hout 
brance : 

2  That  ye  may  be  mindful  of  the  words  which  were  spoken 
before  by  the  lioly  prophets,  •>  and  of  the  commandment  of  us 
the  apostles  of  the  I.ord  and  Saviour  : 

3  °  Knowing:  this  first,  tliat  there  shall  come  in  the  last  days 
scofTers,  <i  walking  after  their  own  lusts, 

4  And  sayina;,  °  Where  is  the  promise  of  his  coming'?  for 
Bince  the  fathers  fell  asleep,  all  tilings  continue  as  they  were 
from  the  beginning  of  the  creation. 


NOTES. — Verse  1.  This  second  epistle]  In  order  to  guard 
thorn  against  the  seductions  of  false  teachers,  he  calls  to  their 
remembrance  the  doctrine  of  the  ancient  prophets,  and  the 
commands  or  instructions  of  the  apostles,  all  founded  on  the 
same  basis. 

He  possibly  refers  to  the  prophecies  of  Enoch,  as  mention- 
ed by  Jude,  ver.  14,  15.  of  David,  Psa.  1.  1,  &c.  and  of  Da- 
niel, xii.  2.  relative  to  the  coming  of  our  Lord  to  judgment : 
and  he  brings  in  the  instructions  of  the  apostles  of  Cln-ist, 
by  which  they  were  directed  how  to  prepare  to  meet  their  God. 

3.  Knowing  this  first]  Considering  this  in  an  especial  man- 
ner, that  those  prophets  predicted  the  coming  of  false  teach- 
ei-s  ;  and  their  being  now  in  the  church,  proved  how  clearly 
they  were  known  to  God  ;  and  showed  the  Christians  at  Pon- 
tus  the  necessity  of  having  no  intercourse  or  connexion  with 
thpm. 

There  shall  come — scoffers]  Persons  who  shall  endeavour 
to  turn  all  religion  into  ridicule  ;  as  this  is  tin;  most  likely 
way  to  depreciate  truth  in  the  sight  of  the  giddy  multitude. 
The  scoflers,  having  no  solid  argument  to  produce  against  re- 
velation, endeavour  to  make  a  scaramouch  of  some  parts; 
and  then  afiect  to  laugh  at  it,  and  get  superficial  thinkers  to 
laugh  with  them. 

Walking  after  their  own  lusts]  Here  is  the  true  source  of 
all  infidelity.  The  Gospel  of  .lesus  is  pure  and  holy:  and  re- 
quires a  holy  heart,  and  holy  life.  They  wish  to  follow  their 
own  lu,s/s,  and  consequently  cannot  brook  the  restraints  of 
the  Gospel :  therefore,  they  labour  to  prove  that  it  is  not  true, 
that  they  may  get  rid  of  its  injunctions,  and  at  last  succeed  in 
persuading  themselves  that  it  is  a  forgery;  and  then  throw 
the  reins  on  the  neck  of  their  evil  propensities.  Thus  their 
opposition  to  revealed  truth  began  and  ended  in  their  own 
hi.':/s. 

There  is  a  remarkable  addition  here  in  almost  every  31S. 
and  Versio7i  of  note  ;  there  shall  come  in  the  last  days  in 
MOCKEKY,  €11  F-fi-Kai-ypovt],  scoffers,  icalking  after  their  own 
lusts.  This  is  the  reading  of  ARC.  eleven  others,  both  the 
Syriac,  all  \.\\c  Arabic,  Coptic,  JSthiopic,  Vulgate,  and  seve- 
ral of  the  Fathers.  They  come  in  mockery  ;  this  is  their  spi. 
rit  and  temper ;  they  have  no  desire  to  find  out  truth;  they 
take  up  the  Bible  merely  with  the  design  of  turning  it  into 
ridicule. 

TJie  last  days]  Probably  refer  to  the  conclusion  of  the  Jew- 
ish polity,  which  was  then  at  hand. 

4.  Where  is  the  promise  of  his  coming]  Perhaps  the  false 
teachers  liere  rrferred  to,  wore  such  as  believed  in  the  eter- 
nity of  the  world:  the  prophets  and  the  apostles  had  foretold 
its  destruction  ;  and  they  took  it  for  granted,  if  this  were  true, 
that  tlie  terrestrial  machine  would  have  begun  long  ago  to 
have  shown  some  symptoms  of  decay ;  but  as  they  found 
that,  since  the  patriarchs  died,  all  things  remained  as  ir~,y 
were  from  the  foundation  of  the  world  :  that  is,  men  were 
propagated  by  natural  generation  :  one  was  born  and  another 
died,  and  the  course  of  nature  continued  regular  in  the  sea- 
eons,  succession  of  day  and  night,  generation  and  corruption 
of  animals,  vegetables,  &c.  but  they  did  not  consider  the 
power  of  the  Almighty,  by  which  the  whole  can  be  annihila- 
ted in  a  moment,  as  well  as  created.  As,  therefore,  they  saw 
none  of  these  changes,  they  presumed  that  there  would  be 
none;  and  they  intimated  that  there  never  had  been  any. 
The  apnstle  combats  this  notion  in  the  following  verse. 

5.  Por  this  they  willingly  were  ig7iorant  of']  Tliey  shut 
their  eyes  against  the  light,  and  refuse  all  evidence:  what 
does  not  answer  their  purpose  they  leill  not  know.  And  the 
apostle  refers  to  a/art  that  militates  against  their  hypothesis, 
with  which  they  reftiscd  to  acquaint  themselves;  and  their 
ignorance  he  attributes  to  their  unwillingness  to  learn  the  true 
state  of  the  case. 

By  the  word  cf  God  'he  heavens  were  of  old]  I  shall  set 
down  the  Greek  text  of  this  extremely  difficult  clause  :— Ou- 
pavoi  ijcrav  iK-rraXai,  Knt  j-rj-  cf  vSaroi  Kai  6i'  vSaroi  (rvve^oxra, 
Ti.t  Tov  Ocoti  \oy!.> ;  translated  thus  by  Mr.  Wakefield— A  hea- 
ven and  an  ear/'h  formed  out  of  water,  and  by  means  nf  wa- 
ter, hy  thf  iipnnin'tment  of  God,  had  continued  from  old  time. 
l>r.  Afaf.VntjT:/ thus — The  heavens  were  anciently,  and  the 

456 


nding  i 
of  the  water  and  in  the  water : 

6  i  Whereby  the  world  that  then  was,  being  overflowed  with 
water,  peiislied  : 

7  Hut  k  the  heavens  and  the  earth,  which  are  now,  by  the 
same  word  are  kept  in  store,  reserved  unto  '  fire  against  the 
day  of  judgment  and  perdition  of  ungodly  men. 

8  But,  beloved,  be  not  ignorant  of  this  one  thing,  that  one  day 
is  with  the  Lord  as  a  tliousand  ycai's,  and  ""  a  thousand  years 
as  one  day. 

7.11,21,22,23.  Ch.2.5.— 


earth  ofzcater;  and  through  water  the  earth  consists  by  thf. 
word  of  God.  Kypke  tinm—The  heavc7is  were  of  old,  and 
the  earth,  u-hich  is  framed,  by  the  word  of  God,  from  the  ica- 
ters,  and  between  the  waters.  However  wc  take  the  AVords, 
they  soem  to  refer  to  the  origin  of  the  earth.  It  was  the  opi- 
nion of  the  remotest  antiquity  that  the  earth  was  formed  out 
of  water,  or  a  primitive  moisture,  wliich  they  termed  vAi?, 
hyle,  a  frst  matter,  or  nutriment,  for  all  things  :  but  TTiales 
pointedly  taught,  apxn"  ''^  rwv  navTwv  viwp  VT7€^r)(TaTio,  all 
things  derive  their  e.vistencefrom  ivaler,  and  tliis  very  near- 
ly expresses  the  sentiment  of  Peter,  and  nearly  in  his  own 
terms  too.  But  is  this  doctrine  true  7  It  must  lie  owned  that 
it  appears  to  be  the  doctrine  of  Moses  :  In  the  beginning, 
says  he,  God  made  the  heavens  and  the  earth;  and  the  earth 
7Bas  vyithout  form,  and  void;  and  darkness  was  upon  the 
face  of  the  deep.  Now,  these  heavens  and  earth,  which  God 
made  in  the  beginning,  and  which  he  says  were  at  first  form- 
less and  empty,  and  which  he  calls  the  deep,  are  in  the  very 
next  verse  called  waters  ;  from  which  it  is  evident  that  Moses 
teaches  that  the  earth  was  made  out  of  some  fluid  substance, 
to  which  the  name  of  water  is  properly  given.  And  that  tho 
earth  was  at  first  in  a  fluid  mass,  is  most  evident  from  its 
form;  it  is  not  round,  as  has  been  demonstrated  by  measur 
ring  some  degrees  near  the  north  pole,  and  under  the  equa- 
tor;  the  result  of  which  proved  tliat  the  figure  of  the  earth 
was  that  of  an  oblate  sphero'id,  a  figure  nearly  resembling  that 
of  an  orange.  And  this  is  the  form  that  any  soft  or  elastic 
body  Would  assume,  if  whirled  rapidly  round  a  centre,  as  the 
earth  is  around  its  axis.  The  measurement  to  which  I  havo 
referred,  shows  the  eartVi  to  he  fatted  at  the  poles,  and  rai.ied 
at  the  equator.  And  by  this  measurement,  it  was  demonstra- 
ted, that  the  diaineter  of  the  earth  at  the  equator  was  greater 
by  about  twenty-five  miles  than  at  the  poles. 

Now,  considering  the  earth  to  be  thus  formed,  £f  vSaro;,  of 
7cater,  we  have  next  to  consider  what  the  apnstle  means  by 
(5('  viaroi,  variously  translated  by,  out  of,  by  means  of,  and 
between  the  renter. 

Standing  out  of  the  trater  gives  no  sense,  and  should  be 
abandoned.  If  we  translate  between  the  waters,  it  will  bear 
some  resemblance  to  Gen.  i.  6,  7.  And  God  said,  let  there  he 
afirmament  in  the  midst  of  Tina  hetoc,  between  the  iDoters  ; 
and  let  it  divide  the  waters  from  the  jcalers  ;  a7id  God  divi- 
ded the  tcaiers  zchich  7cere  under  the  firmament  from  the 
waters  which  leere  above  the  firmament ;  then  it  may  refer 
to  the  whole  of  the  atinosphere,  with  which  the  earth  is  every 
where  surrounded  ;  and  which  contains  all  the  vapours  which 
belong  to  our  globe  ;  and  without  which  we  could  neither 
have  animal  nor  vegetative  life.  Thus,  then,  the  earth  or  ter- 
raqueous  globe,  which  was  originally  formed  out  of  tcater, 
subsists  by  water;  and  by  means  of  that  very  water,  the 
water  compacted  with  Die  earth,  \he.  fountains  of  the  great 
deep  ;  and  tlie  writers  in  the  atmosphere,  the  windoics  of  hea- 
ven. Gen.  vii.  11.  the  antediluvian  earth  was  destroyed  by 
water,  as  St.  Peter  slates  in  the  next  verse.  Tlie  terraqueous 
globe,  which  was  formed  originally  of  water,  or  a  fluid  sub- 
stance, the  chaos  or  first  znatier,  and  was  suspended  in  the 
heavens,  the  atmosphere  enveloped  with  water;  by  means  of 
which  water  it  was  preserved  :  yet,  because  of  the  wicked- 
ness of  its  inhabitants,  it  was  destroyed  by  those  very  same 
waters  out  of  which  it  was  originally  made,  and  by  which  it 
subsisted. 

7.  But  the  heavens  and  the  earth  ichichare  7iow]  The  pre- 
sent earth  and  its  atmosphere,  which  are  liable  to  the  same 
destruction,  because  the  same  means  still  exist,  (for  there  is 
still  ivater  enough  to  drown  the  earth,  and  there  is  iniquity 
enough  to  induce  God  to  destroy  it  and  its  inhabitants,)  are 
nevertheless  kepjt  in  store,  TcBriiravpianintvoi,  treasured  7ip, 
kept  in  God's  storehouse  to  be  destroyed,  not  by  water,  but  by 
fire  at  the  day  of  judgment. 

From  all  this  it  appears,  that  those  mockers  affected  to  be 
ignorant  of  the  Mosaic  account  of  the  formation  of  the  earth  : 
and  of  its  destruction  by  th.e  waters  of  the  deluge  ;  and  indeed 
this  is  implied  in  their  stating,  that  all  things  conti7iued  as 
they  toere  from  the  creation.  But  St.  Peter  calls  them  back 
to  the  Mo.->aic  account,  to  prove  that  this  was  false  :  for  the 


The  dissolulion  of  the 

9  "The  Lord  is  not  slack  concerning  liis  promise,  a::  some 
men  count  slackness  ;  but  °  is  long-sulf'ering  to  \is-wanl,  ■■  not 
willing  that  any  should  perish,  but  f  that  all  should  come  to 
repentance. 

10  But '  the  day  of  the  Lord  will  come  as  a  thief  in  the  night; 
in  the  which  ^  the  heavens  shall  pass  away  with  a  great  noise, 
anil  the  elements  shall  melt  with  fervent  heat,  the  earth  also 
and  the  works  that  are  therein  shall  be  burned  up. 

H  Seeing  then  f/ial  all  these  things  shall  be  dissolved,  what 
manner  0/  persons  ought  ye  to  be  '  in  all  holy  conversation 
and  godliness, 

nll«b.9.3.  Heh.in.3r.— ol!«.30.1S.  lPet.3.20.  Ver.IB.— pE7ek.l8.Kl.ns.&3^.1l.— 
q  Koia.2  4.  1  ■riiii.2.4 -r  Mim.Bl.J3.  Lukciaa'.  1  Tlie.')3.5.y.  KCV.3.3.&  IG.I5.— 
ePs.I02.S6.  Isa.SI  C.  i\Ult.24.35.  Mk.l3.S4.  Ro.S.l.'O.  lleb.l.ll.  T.ev.ai.U.Sl  21.1. 


earth,  &c.  which  were  then  formed,  had  perished  by  the 
Jiond ;  and  that  the  present  earth,  &c.  which  were  formed  out 

of  the  preceding,  should,  at  the  day  of  judgment,  perish  by  the 
Jire  of  God's  wratli. 

8.  Be  not  ignorant]  Though  they  are  wilfully  ignorant,  ne- 
glect not  yc  the  means  of  instruction. 

One  day  is  with  the  Lord  as  a  t/i/jusand  years]  That  is,  all 
time  is  as  nothing  before  Him  :  because,  in  the  presetice,  as 
in  tlie  nature  of  God,  all  is  eternity;  iherefoi'e  nothing  is 
ion^r,  noiliing  short  before  Him  ;  no  lapse  of  ages  impair  His 
purposes;  nor  need  He  trazZ  to  find  convenience  to  execute 
those  purposes.  And  when  the  longest  period  of  time  has 
passed  by,  it  is  but  as  a  vioment,  or  indivisible  point,  in  com- 
jiarison  of  eternity.  This  thought  is  well  expressed  by  Plu- 
tarch, Consol.  ad  ApoU.  "If  we  compare  the  time  of  life 
witli  eternity,  we  shall  find  no  difference  between  long  and 
short.  T(2  J  ap  xiXia,  kui  ra  ftvpia  errj,  yiypri  rif  ts-iv  aopi^ui, 
finWov  ic  pnplov  Ti  PpaxoTUTov  Tiypii  ;  {or  a.  thousand,  or 
ten  thiiusand  years,  are  but  a  certain  indefinite  point ;  or 
rather  the  smallest  part  of  a  point."  The  words  of  the  apos- 
tle seem  to  be  a  quotation  from  Psal.  xc.  4. 

9.  Tlie  Lord  is  not  s'ac/c]  They  pr  bably  in  their  mocking 
said,  "eillicr  God  had  made  no  sucli  promise  to  judge  tlie 
world,  destroy  the  earth,  and  send  ungodly  men  to  perdition  ; 
or,  if  He  had.  He  had  forgotten  to  fullil  it,  or  had  not  conve- 
nient time  or  leisure."  To  some  such  mocking  the  apostle 
sei'ins  to  refer:  and  lie  immediately  sliows  the  reason  why 
(loscrvcd  puiij.sliment  is  not  inllicted  on  a  guilty  world: — 

Jiut  is  toiig-stifiiring]  It  is  not  slackness,  remission,  nor 
w.iiit  of  due  displaccnce  at  sin,  that  induced  God  to  prolong 
■t be  respite  of  ungodly  men;  but  His  long-suffering,  His  uii- 
trillingness.  that  any  should  jierish  :  and  therefore  He  spared 
Iheni,  that  they  may  have  additional  offers  of  grpce,  and  be 
Id  to  repentance  ;  to  deplore  their  sins,  implore  God's  mercy, 
and  find  redemption  through  the  blood  of  the  Lamb. 

A.<  God  is  ■unwilling  that  any  should  perish,  and  as  He  is 
trilling  that  all  should  come  to  repentance,  consequently.  He 
lias  never  devised  nor  decreed  tlie  damnation  of  any  man  ;  nor 
lias  He  rendered  it  impossible  for  any  soul  to  be  saved ;  either 
by  neressitaliiig  him  to  do  evil,  that  he  might  die  for  it,  or  re- 
fusing liiin  the  means  of  recovery,  without  which  he  could 
not  he  saved. 

10.  'J'/ie  day  of  the  Lord  jrill  come]  See  Malt.  xxiv.  43,  to 
which  the  apostle  seems  to  allude. 

7'he  heavens  shall  pass  atcay  tcith  a  great  noise]  As  the 
fieavens  mean  liere,  and  in  the  passages  above,  the  whole  at- 
fnosphere,  in  which  all  the  terrestrial  vajiours  are  lodged  ; 
nnd  as  water  itself  is  composed  of  two  gases,  eighty-five  parts 
in  trcight  of  oxygen  and  fifteen  of  hydrogen  ;  or  two  parts  in 
volume  of  the  latter,  and  one  of  the  former:  (for  if  these 
ciuantities  be  put  together,  and  several  electric  sparks  passed 
Ihrough  them,  a  chymical  union  takes  place,  and  water  is  the 
product;  and,  vice  versa,  if  tlie  galvanic  spark  be  made  to 
4iass  through  water,  a  portion  of  tlie  fluid  is  immediately  de- 
composed into  its  two  constituent  gases,  oxygen  and  hydro- 
pen  ;)  and  as  the  electric,  or  et/ierealfire,  is  that  which,  in  all 
likelihood,  God  will  use  in  the  general  conllagration  ;  the  noise 
occasioned  by  the  application  of  this  fire  to  such  an  immense 
.congeries  of  aqueous  particles  as  float  iu  the  atmosphere, 
must  be  terrible  in  the  extreme.  Put  a  drop  of  water  on  an 
niivil,  place  over  it  a  piece  of  iron  red  hot,  strike  the  iron  with 
a  hammer  on  the  part  above  the  drop  of  water,  and  the  report 
will  be  as  loud  as  a  mu.sket :  when,  then,  the  whole  strength 
of  those  op))osite  agents  is  brought  together  into  a  state  of  con- 
flirt,  the  noise,  the  Ihunderings,  the  innumerable  esplosions, 
(till  every  particle  of  water  on  the  earth,  and  in  the  atmo- 
sphere, is,  by  '.he  action  of  the  fire,  reduced  into  its  compo. 
iient  gaseous  parts,)  will  ho  frequent,  loud,  confonndiiig,  and 
terrific,  beyond  every  comprehension  but  tliat  of  God  Himself 

Tlie  elements  shall  melt  n-ith  fervent  heat]  When  [he fire 
Jias  conquered  and  decompo.sed  ihe  water,  the  elements,  aroi- 
Xt'i,  the  hydrogen  and  oxygen  airs  or  gases,  (tlie  former  of 
which  is  most  highly  inflammable,  and  the  latter  an  eminent 
supporter  of  all  combustion,)  will  occupy  distinct  regions  of 
the  atmosphere,  the  hydrogen  by  its  very  great  levity  ascend- 
ing to  the  top,  while  the  oxygen  from  its  superior  specific  gra- 
vity will  keep  npnn  or  neor  the  surface  of  the  earth;  and 
thus,  if  different  substances  he  once  ignited,  the  fire,  which  is 
supported  in  this  case  not  only  by  the  oxygen,  which  is  one  of 
.tlie  conslltiiputs  of  atmospheric  air,  but  also  by  a  great  adli- 
tionnl  quantity  of  oxygen  obtained  from  the  decomposition  of 
^11  aqueous  vapours,  will  rapidly  seize  on  all  other  substances, 
on  all  terrestrial  particles,  and  the  whole  frame  of  nature  will 
Voi,  VI.  3  M 


CHAPTER  III. wovldhjjirt. 

12  "Looking  for  nnd  v  hasting  unto  the  coming  of  the  day  of 
God,  wherein  the  heavens  being  on  fire  shall  «  be  di.ssolved 
and  the  elements  shall  ^  melt  with  fervent  heat '.'  ' 

13  Nevertheless  we,  according  to  his  promise,  look  for  >  new 
heavens  and  a  new  earth,  wherein  dwelleth  righteousness. 

14  Wherefore,  beloved,  seeing  that  ye  look  for  such  things, 
be  diligent,  '  that  ye  may  be  found  of  him  in  peace,  without 
spot,  and  blameless. 

15  And  account  that "  the  long  suffering  of  our  I>ord  is  salva- 
tion ;  even  as  our  beloved  brother  Paul  also,  according  to  the 
wisdom  given  unto  him,  hath  written  unto  yon  ; 

1  1  Pet.l  25.-uir,.r.l.7.  Tit.  1. 1.3.-v  Or,  h:.s.in^.  the  cnming.-w  Ps..riO  3.  Isa 
'4  4-x  .M,c,l.4.  Vcr.iO.-y  Isa.CO.  17.&  60.22.  Rev. 21. 1,27.-1 1  Coc.l.S.fc  15.08. 
Phil.l.lO.   lTI,cS3.3.l3.&.S.a3.-aKoia.2.4.   1  Pel. 3. 20.  Ver.9. 

be  necessarily  torn  in  pieces ;  and  tltus  the  earth  and  its 
works  he  burnt  up. 

11.  All  these  things  .shall  be  dissolved]  They  will  all  be 
separated,  all  decomposed ;  but  none  of  them  destroyed.  And 
as  they  are  the  original  matter  out  of  which  God  formed  the 
terraqueous  globe,  consequently  they  may  enter  again  into  the 
conij/osilion  of  a  new  sysle>n:  and  therefore  the  apostle  says, 
ver.  13.  We  look  for  a  new  heaven  and  a  new  earth:  tlK3 
others  being  decomposed,  a  jiew  system  is  to  be  formed  out  of 
their  materials.  There  is  a  wonderful  philosophic  propriety 
in  the  words  o;  the  apostle  in  describing  this  most  awful  event. 

T17/ar  manner  of  persons  ought  ye  to  be]  Pome  put  the  note 
of  interrogation  at  the  end  of  tiiis  clause,  and  join  the  remain- 
ing part  with  the  l'.ith  verse,  thus— ,S'eei>!g-  tlien  that  all  these 
tilings  shall  be  dissolved,  w/iat  mnnyier  of  persons  ought  ye. 
to  be  7  By  holy  conversation  and  godliness,  expiccting  and 
earnestly  desiring  the  corning  of  the  day  of  God,  &c. ''  Only 
those  wlio  walk  in  holiness,  who  live  a  godly  and  useful  life, 
can  contemplate  this  most  awful  time  with  Joy. 

The  word  aiTsvSoi'Tai,  which  we  translate  hasting  unto, 
should  be  rendered  earnestly  desiritig,  or  icisliitig  for  ; 
which  is  a  frequent  meaning  of  tlic  word  in  the  best  Greek 
writers. 

12.  The  heavens  being  on  fire]  Pee  on  ver.  10.  It  was  an 
ancient  opinion  among  tlie  heathens,  that  the  eai'lh  should  be 
burnt  up  with  fire :  so  Ovid,  Met.  lib.  i.  v.  256. 

Esse  qiioque  in  fails  reminiscitur,  adfore  tempua 
Quo  mare,  quo  tellus  coi-reptaque  regia  coeli 
Ardeat ;  et  inundi  moles  cperosa  laboret. 
"  Remembering  in  the  fates,  a  time  when  fire 
Should  to  the  battlements  of  heaven  aspire. 
And  all  his  blazing  world  above  should  burn, 
And  all  the  inferior  globe  to  cinders  turn."        Dryden. 
Minticius  Felix  tells  us,  xxxiv.  2.  that  it  was  a  common 
opinion  of  the  Stoics,  that  the  moisture  of  the  earth  being  con- 
sumed, the  whole  world  would  catch  fire.    The  Epicureans 
held  the  same  sentiment;  and  indeed  it  appears  in  various 
authors,  which  proves  that  a  tradition  of  this  kind  has  pi-etty 
generally  prevailed  in  the  world.     Ihil  it  is  remarkable  that 
none  have  fancied  that  it  will  be  destroyed  by  water.    The 
tradition,  founded  on  the  declaration  of  God,  was  against  this  : 
therefore  it  was  not  received. 

13.  He,  according  to  his  promise,  look  for  -neio  heavens] 
The  promise  to  which  it  is  supposed  the  apostle  alludes,  is 
found  Isa.  Ixv.  1''.  Behold  1  create  new  heavens  and  a  new 
earth,  and  tlie  former  shall  not  be  remembered  nnr  come  into 
mind;  and  chap.  Ixvi.  22.  For  as  the  7ieio  heavens  and  the 
new  cartli  itliich  I  shall  make  shall  remain  before  mr,  sait/i 
the  Lo7d,  so  shall  your  seed,  &c.  Now,  although  tliese  may 
be  interpreted  of  the  glory  of  the  Gospel  dispensation  ;  yet, 
if  St.  P-jter  refer  to  them,  they  must  have  a  more  e.r/e«i/«<i 
meaning. 

It  does  appear  from  these  promises,  what  the  apostle  says 
here,  and  what  is  said  Rev.  xxi.  27.  xxii.  14,  15.  that  the  present 
earth,  though  destined  to  be  burnt  up,  ■•viU  not  be  destroyed, 
but  be  renewed  and  refined,  purged  from  all  moral  and  7ta- 
tural  imperfection,  and  made  the  endless  abode  of  blessed 
spirits.  lint  this  state  is  certainly  to  be  expected  after  the  day 
of  judgment :  fin-,  on  this,  the  apostle  is  very  express,  who 
says  the  conflagrati'-n  and  renovation  are  to  take  place  at  the 
judgment  of  ihe  great  day;  see  ver.  7,  S,  10,  and  12.  That 
such  an  event  inay  take  place  is  very  possible  ;  and,  from  the 
terms  used  by  St.  Peter,  it  is  very  probable.  And,  indeed,  it 
is  more  reasonable  and  philosophical  to  conclude  that  the 
earth  shall  be  refined  and  restored,  than  finally  destroyed. 
But  this  has  nothing  to  do  witli  what  some  call  the  millenni- 
um state;  as  this  shall  take  place  when  lime,  with  the  present 
state  and  order  of  things,  shall  be  no  more. 

14.  Seeing  that  ye  look  for  such  things]  As  ye  profess  that 
such  a  state  of  things  shall  take  place,  and  have  the  expecta- 
tion of  enjoying  the  blessedness  of  it,  be  diligent  in  the  use  of 
every  means  and  influence  of  grace,  that  yc  may  be  found  of 
him,  the  Lord  Jesus,  the  Judge  of  quick  and  dead :  without 
spot,  any  contagion  of  sin  in  your  souls:  arid  blameless,  being 
not  only  holy  and  innocent,  but  useful  in  your  lives. 

15.  A]id  account  that  the  long-sufiering  of  our  Lord]  Con- 
clude that  tJod's  longsuffering  with  tlie  world  is  a  proof  that 
He  designs  men  to  be  saved;  even  as  our  beloved  brother 
Paul.  "  This  epistle  being  written  to  those  to  whom  i\\e first 
epistle  \\  as  sent,  the  persons  to  whom  th.e  apostle  Paul  wrote 
concerning  the  lorjg-sujfering  of  God  were  the  Jewish  and 
Gentile  Christians  in  Pontus,  Galalia,  Cappadocia,  .\&ia,  anil 
Bithynia.    Accordingly,  we  know 'he  wrote  to  tha  Ephesians, 

457 


tVe  slioulj  a'luw  in  ^'tacc  and 


II.  PETER. 


in  the  knowledge  of  ChrUt. 


IG  As  iiUo  in  all  his  epistlu-s,  ■>  spcaUiiiR  in  Ihcni  of  lliese 
tilings  ;  in  whicli  are  some  tilings  lu\rd  to  be  undtii-.^tood,  whicli 
they  lliat  are  unlearned  and  unstable  wrest,  as  they  do  also  the 
other  Scriptures,  unto  their  own  destruction. 

17  Ye  therefore,  beloved,  'seeing  ye  know  these  things  he- 

b  Rom  3.19     lCor.I5.»4.    1  Thes3  4. Ifi.-c  Mark  13.23,    Ch.l.lS. 


(chap.  ii.  3,  4,  5.)  to  the  Colossinns,  (chap.  i.  21.)  and  to  Timo- 
thy, (1  Epist.  chap.  iii.  'i,  4.)  things  which  imply  that  God's 
bearing  witli  sinners  is  intended  for  their  salvation.  The 
persons  to  wliorn  Peter's  epistles  were  sent  were,  for  the  most 
part,  Paul's  converts." — Macknight. 

According  to  the  icisdom  given  nnto  hini]  That  is,  according 
to  the  measure  of  the  Divine  inspiration,  hy  wliich  he  was 
qualified  for  tlie  Divine  work  ;  and  by  which  he  was  so  capa- 
ble of  entering  into  tliC  deep  things  ol'  God.  It  is  worthy  of 
remark,  that  Paul's  epistles  are  ranked  among  the  Scriptures ; 
a  term  applied  to  lliose  writings  which  are  divinely  inspired ; 
and  to  those  only. 

16..  As  also  in  all  his  epistles,  speaking  in  them  of  these 
things]  Paul,  in  all  his  epistles,  says  Dr.  Macknight,  has 
poken  of  the  things  written  hy  Peter  in  this  letter.  For  ex- 
ample, he  has  spoken  of  Christ's  coming  to  judgment,  1  Thess. 
Iii.  13.  iv.  14— 13.  2  Thess.  i.  7— 10.  Titus' ii.  1.3.  And  of  tlie 
resurrectinn  of  the  dead,  1  Cor.  xv.  22.  Phil.  iii.  20,  21.  And 
of  the  burning  of  the  earth,  2  Thess.  i.  8.  And  of  the  hea- 
venly country,  2  Cor.  V.  1 — 10.  And  of  the  ir.troduction  of 
the  righteous  into  that  country,  1  Tliess.  iv.  17.  Heb.  iv.  9. 
xii.  14,  18,  24.  And  of  the  judgment  of  all  mankind  by  Christ, 
Rom.  xiv.  10. 

In  V)hich  are  some  things  hard  to  be  understood]  hvcvorjra 
Tiva;  that  is,  if  we  retain  the  common  reading  tv  oi;,  ?n  or 
among  which  things,  viz.  what  he  says  of  the  day  of  judg- 
ment, the  resurrection  of  the  body,  &c.  &c.  there  are  some 
things  difficult  to  be  comprehended,  and  from  whicli  a  wrong 
or  false  meaning  may  be  taken.  But  if  we  take  the  reading 
of  AB.  twelve  others,  with  both  the  Syriac,  all  the  Arabic, 
and  '/Tieophylact,  en  at;,  the  meaning  is  more  general,  as  cv 
ati  must  refer  to  ziris-oXaig,  epistles,  for  this  would  intimate 
that  there  were  difficulties  in  all  the  epistles  of  St.  Paul:  and, 
indeed,  in  what  ancient  writings  are  there  not  difficulties! 
But  the  papists  say  that  the  decision  of  all  matters  relative  to 
the  faith  is  not  to  be  expected  from  the  Scriptures  on  this  very 
account,  but  must  be  received  from  the  church;  i.  e.  the  po- 
pish or  Romish  church.  But  what  evidence  liave  we  that 
that  church  can  infallibly  solve  any  of  those  difficulties'?  We 
Jiave  none  !  And  till  we  have  an  express  unequivocal  revela- 
tion from  heaven  that  an  unerring  Spirit  is  given  to  that 
church;  I  say,  for  example,  to  the  present  church  of  Rome, 
with  the  pope,  called  Pius  VII.  at  its  head,  we  are  not  to  re- 
ceive its  pretensions  :  any  church  may  pretend  the  same,  or 
any  number  of  equally  learned  men  as  tliere  are  of  cardinals 
and  pope  in  the  conclave.  And,  after  all,  it  would  be  but  the 
opinion  of  so  many  men,  to  which  no  absolute  certainty  or  in- 
fallibility could  be  attached. 

This  verse  is  also  made  a  pretext  to  deprive  the  common 
people  of  reading  the  word  of  God  ;  because  the  unlearned 
and  unstable  have  sometimes  wrested  this  word  to  their  own 
destruction  :  but  if  it  be  human  learning,  and  stability  in  any 
system  of  doctrine,  that  qualifies  men  to  judge  of  these  diffi- 
cult things  ;  then  we  can  find  many  thousands  even  in  Eu- 
rope, that  have  as  much  learning  and  stability  as  the  wliole 
college  of  cardinals,  and  perhaps  ten  thousand  times  more ;  for 
that  conclave  was  never  very  reputable  for  the  learning  of  its 
members;  and  to  other  learned  bodies  we  may,  with  as  much 
propriety,  look  up  as  infallible  guides  as  to  this  conclave. 

Besides,  as  it  is  only  the  unlearned,  and  the  une.stablished, 
(that  is,  young  Christian  converts.)  that  are  indangcr  of  wrest- 
ing such  portions  ;  the  learned,  that  is,  the  erperieyiced  and 
the  established  in  the  knowledge  and  life  of  God,  are  in  no 
such  danger;  and  to  such  we  may  safely  go  for  information  ; 
and  these  abound  every  where,  especially  in  Protestant  coun- 
tries ;  and  by  the  labours  of  learned  and  pious  men  on  the 
Sacred  Writings  there  is  not  one  difficulty  relative  to  the  things 
which  concern  our  salvation  left  unexplained.  If  the  members 
of  the  Romish  church  have  not  tliese  advantages,  let  them  go 
to  those  who  have  them:  and  if  their  teachers  are  afraid  to 
tnist  them  to  the  instruction  of  the  Protestants,  then  let  them 
who  pretend  to  have  infallibly  written  their  exposition  of 
those  difficult  places,  also  put  them  with  the  wholesome  text 
in  the  vulgar  language,  into  the  hands  of  their  people,  and 
then  the  appeal  will  not  lie  to  Rome,  but  to  the  Bible;  and 
those  interpretations  will  be  considei-ed  according  to  their 
worth,  being  weighed  with  other  Scriptures,  and  the  exposi- 
tions of  equally  learned  and  equally  infallible  men. 

We  find,  lastly,  that  those  who  wrest  such  portions,  are 
those  which  wrest  the  other  Scriptures  to  their  destruction; 
therefore,  they  are  no  patterns,  nor  can  sucii  form  any  prece- 
dent for  withholding  tlie  Scriptures  from  the  common  people  ; 
most  of  whom,  instead  of"  wresting  them  to  their  destruction, 
would  become  wise  unto  salvation  by  reading  them.  We 
may  defy  the  Romish  church  to  adduce  n  single  instance  of 
any  soul  that  was  perverted,  destroyed,  or  damned,  by  reading 
of  the  Bible:  and  the  insinuation  that  they  may,  is  blasphe- 
mous. I  may  just  add  that  the  verb  s-p!:0'!^OM,  which  the  apos- 
tle uses  hei-e,  signifies  to  distort,  to  pu'  to  the  rack,  to  torture, 
to  overstretch  and  dislocate  the  limbs;  and  hence  the  persons 
458 


fore,  d  beware  lest  ye  also,  being  led  away  with  the  error  of 
the  wicked,  fall  from  your  own  steadfastness. 

18  ■■  But  grow  in  grace,  and  in  the  knowledge  of  our  Lord 
and  Saviour  Jesus  Christ,  f  To  him  be  gloiy  both  now  and  for 
ever.     Amen. 

dEph4.14.   Chl.IO.U.i;  2.13.— eEph. 4.15.   1  Pet  S,a.— f  S  Tim.4.1S.  Rev. 1.6. 


here  intended  are  those  who  proceed  according  to  no  fair  plan 
of  interpretation  ;  but  force  unnatural  and  sophistical  mean- 
ings on  the  word  of  God  :  a  practice  which  the  common  sim- 
ple Christian  is  in  no  danger  of  following.  I  could  illustrate 
this  by  a  multitude  of  interpretations  from  popish  writers. 

17.  Seeing  ye  know — before]  Seeing  that  by  prophets  and 
apostles  you  have  been  thus  forewarned,  beware,  (pv'Saacrcadc, 
keep  watch,  be  on  your  guard  ;  cleave  to  God  and  the  word 
of  His  grace,  lest  ye  he  led  away  from  the  the  truth  delivered 
by  the  prophets  and  apostles  ;  by  the  error  of  the  wicked, 
adtajiwv,  of  ihe  lawless,  those  who  wrest  the  Scriptures  to  make 
them  countenance  their  lusts,  exorbitant  exactions,  and  law- 
less practices. 

Fallfromyouroicn  steadfastnes.i]  From  that  faith  in  Christ 
which  has  put  you  in  possession  of  that  grace  which  establishes 
the  heart. 

18.  But  grow  in  grace]  Increase  in  the  image  and  favour 
of  God  :  every  grace  and  Divine  influence  which  ye  have  re- 
ceived, is  a  seed,  a  heavenly  seed,  which,  if  it  be  watered  with 
the  dew  of  heaven  from  above,  will  endlessly  increase  and 
multiply  itself.  He  who  continues  to  believe,  love,  and  obey, 
will  grow  in  grace,  and  continually  increase  in  the  knowledgo 
of  Jesus  Christ,  as  his  Sacrifice,  Sanctifier,  Counsellor,  Pre- 
server, and  final  Saviour.  The  life  of  a  Cliristian  is  a  growth; 
he  is  at  first  born  of  God,  and  is  a  little  cnild ;  becomes  a 
young  man,  and  a  father  in  Christ.  Every  father  was  once 
an  infant;  and  had  he  not  groicn,  he  would  have  never  been 
a.  man.  Those  who  content  themselves  with  the  grace  they 
received  when  converted  to  God,  are,  at  best,  in  a  continual 
state  of  infancy  :  but  we  find,  in  the  order  of  nature,  that  the 
infant  that  does  not  grow,  and  grow  daily  ton,  is  sickly  and 
soon  dies  ;  so  in  the  order  of  grace,  those  who  do  not  grute  up 
into  Jesus  Christ,  are  sickly,  and  soon  die:  die  to  all  sense 
and  influence  of  heavenly  things. 

There  are  many  who  boast  of  the  grace  of  their  conversion  ; 
persons  who  were  never  more  than  babes,  and  have  long  since 
lost  even  that  grace,  because  they  did  not  grow  in  it.  Let  him 
that  readeth  understand. 

To  him]  The  Lord  Jesus,  be  glory,  all  honour  and  excel- 
lency, attributed  ;  both  now,  in  this  present  state,  and  for  ever, 
£15  rincpav  aiuyvos,  to  the  day  of  eternity  ;  that  in  which  death, 
and  misery,  and  trial,  and  darkness,  and  change,  and  time  it- 
self, are,  to  tlie  righteous,  for  ever  at  an  end  ;  it  is  eternity  ; 
and  this  eternity  is  one  unalterable,  interminable,  unclouded, 
and  unchangeable  DAY ! 

Amen]    So  let  it  be  !  and  so  it  shall  be  !    Though  this  word 
is  wanting  in  soine  reputable  MSS.  yet  it  should  be  retained, 
as  it  has  here  inore  than  usual  authority  in  its  support. 
Subscriptions  to  this  epistle  in  tlie  Versions  ; — 

The  end  of  the  Second  Epistle  of  Peter  the  apostle— Hykiac. 

The  Second  Epistle  of  Peter  the  apostle  is  ended — Syriag 
Phii.oxenian.     Nothing  in  the  printed — Vulgate. 

The  end  of  the  Epistles  of  blessed  Peter  the  apostle,  the  rock 
of  the  faith — Arabic. 

The  Second  Epistle  of  Peter  is  ended,  and  glory  be  to  God 
for  ever  and  ever  ! — jEthiopic.     Nothing  in  the — Coptic. 

The  end  of  the  second  Catholic  Epistle  of  St.  Peler^CoMPLU- 

TENSIAN  POLYGLOTT. 

The  end  of  the  Second  Epistle  of  St.  Peter— Bib  Lat.  Edit, 
antiq. 

Subscri})iions  in  the  Manuscripts  ; — 

Of  the  Second  of  Peter — Codex  Albxandrinus,  and  Codex 
Vaticani's. 

Of  the  Catholic  Epistle  of  Peter— Codex  Ephrem. 

The  Second  Epistle  of  the  holy  apostle  Peter,  other  MSS. 

We  have  now  passed  over  all  the  canonical  writings  of  Pe- 
ter, that  are  extant ;  and  it  is  worthy  of  remark,  that,  in  no 
place  of  the  two  epistles,  already  examined,  nor  in  any  of  this 
apostle's  sayings,  in  any  other  parts  of  the  Sacred  Writings, 
do  we  find  any  of  the  peculiar  tenets  of  the  Romish  church : 
not  (me  word  of  his  or  the  pope's  supremacy ;  not  one  word 
of  those  who  aflTect  to  be  his  successors ;  nothing  of  the  infal- 
libility claimed  by  those  pretended  successors  ;  nothing  ol 
purgatory,  penances,  pilgrimages,  auricular  confession, 
poicer  of  the  keys,  indulgences,  extreme  unc.'ion,  masses, 
and  prayers  for  the  dead  ;  and  not  one  word  on  the  most  es- 
sential doctrine  of  the  Romish  church,  transubstantiatio?>. 
Now,  as  all  these  things  have  been  considered  by  themselves 
most  essential  to  the  being  of  that  Church,  is  it  not  strange, 
that  he  from  whom  they  profess  to  derive  all  tlieir  power,  au- 
thority, and  influence,  in  sjiiritual  and  secular  matters,  should 
have  said  nothing  of  these  most  necessary  things  !  Is  it  not  a 
proof,  that  they  are  all  false  and  forged  ?'  That  the  holy  apos- 
tle new  nothing  of  them  ;  that  they  are  no  part  of  the  doctrine 
of  God:  and,  although  ihcy  distinguish  the  Church  of  Rome, 
do  not  belong  to  the  Church  of  C/irist.  It  is  no  wonder  that 
the  rulers  of  this  Church  endeavour  to  keep  the  Scriptures 
from  the  common  people  ;  for,  were  they  permitted  to  consult 
these,  the  imposture  would  be  detected,  and  the  solemn,  dp- 
structive  cheat,  at  once  exposed 


Preface. 


I.  JOHN. 


Preface 


PREFACE   TO  THE  FIRST  EPISTLE  OF  JOHN. 


Kb  tlie  author  of  this  epistle  is  the  same  who  wrote  the  Gos- 

fiel,  I  need  not  detain  the  reader  with  any  particulars  of  his 
iie;  Imvinij  taken  up  the  suhject  pretty  much  at  large  in  my 
preface  to  his  Gospel ;  to  whicit  I  must  refer  for  that  species 
of  informalinn. 

Two  questions  have  been  urged  relative  to  this  epistle, 
which  are  very  difficult  to  be  solved  :— 1.  W/ien  was  it  writ- 
ten 1—2.  To  w/wm  WHS  it  sent  7  The  precise  year  it  is  impos- 
sible to  determine  ;  but  it  was  probably  written  before  the  de- 
struction of  .Jerusalem  ;  and  perhaps  about  tlie  year  6S  or  69, 
though  some  thin  It  not  before  SO.  The  second  question,  Mi- 
cAaelis  answers  thus  : — 

"This  question  is  still  more  difficult  to  decide  than  the  pre- 
cedinj;.  In  tlie  Latin  version,  it  was  formerly  called  77ie 
Kpislle  of  .SY.  John  to  the  Parthians ;  and  this  title  was 
adopted  by  some  of  tiie  ancient  fathers  ;  and  in  modern  limes 
has  been  derendcd  by  Grotius.  But  if  St.  John  had  intended 
this  epistle  for  the  use  of  the  Parlhians,  he  would  hardly  have 
written  it  in  Greek,  but  would  have  used  either  the  language 
of  the  country,  or,  if  he  was  unaequainted  with  it,  would  have 
written  at  least  in  Syriac,  which  was  the  language  of  the 
learned  in  the  Parthian  empire,  and  especially  of  tlie  Chris- 
finns.  We  know,  from  the  history  of  Manes,  that  even  the 
learned  in  tlial  country  were,  for  the  most  part,  unacquainted 
ivith  the  (Jreek  language;  for,  to  Manes,  though  he  united 
literature  with  genius,  his  adversaries  objected  thathennder- 
fdiod  only  the  barbarous  Syriac.  That  a  Grecian  book  would 
ivit  have  been  iincicrslood  in  the  Parthian  empire,  appears 
from  wha,.  losephus  says  in  tlie  Preface  to  his  liistory  of  the 
.1' wish  War,  where  lie  declares,  that  a  work  intended  for 
Parthian  Jews,  mu.^l  be  written,  not  in  Greek,  but  Hebrew, 
fiowever,  it  is  worth,  wliile  to  e,xamine  whence  the  super- 
scriplion  'ad  Parlhos,' took  its  rise.  Whiston  conjectures, 
that  an  ancient  Greek  superscription  of  this  epistle  was,  -rzfios 
vupOcfUi,  (to  rilsrins,)  because  this  epistle  is  chiefly  addressed 
to  iincorrupted  Christians;  and  that  this  title  was  falsely  copied 
5r/)o?  UaitOi^;,  wlicnco  was  derived  the  Latin  superacription, 
'  ad  Parlhos.'  But  this  conjecture  is  witliout  founda'iop  ;  for, 
since  the  faithful  are  not  called  in  a  single  instance  througlioiit 
the  whole  epistle  by  the  name  of  ^aoOcfuf,  it  is  very  improba- 
ble that  tiie  title  tt/j  Ji  irupSei'sf,  was  e.  or  affi.^ed  to  it.  I  would 
rather  siip])(;se,  tliercl'ore,  tltat  the  frequent  use  in  tliis  epistle 
of  the  words  'light,'  and  'darkness,'  wliich  occur  in  the  Per- 
sian philosophy,  and  on  the  same  occasions  as  those  on  which 
St.  Jolm  has  used  them,  gave  rise  to  the  opinion,  that  St.  John 
waole  it  with  a  view  of  correcting  the  abuses  of  the  Pereian 
philosoptiy;  whence  it  was  inferred,  that  he  designed  it  for 
ibe  use  of  the  Christians  in  the  Parthian  empire.  That  St. 
Joliii  really  designed  his  epistle  as  a  warning  to  those  Chris- 
linns  who  were  hi  danger  of  being  infected  with  Zoroastrian 
lirincijiles,  is  very  probable,  though  the  language  of  the  epistle 
will  not  permit  us  to  place  St.  Jolm's  readers  in  a  country  to 
(he  east  of  the  Kiiphrates. 

"Lampe,  who  appeals  to  Theodoret,  contends,  that  it  was 
nc  I  designed  for  any  particular  community,  but  that  it  was 
written  for  the  u.se  of  Christians  of  every  denomination  ;  and 
this  is  really  tlie  most  probalile  opinion,  since  the  epistle  con- 
tains no  reference  to  any  indiviaual  Church.  The  only  diffi- 
culty attendiuglhis  opinion,  lies  in  the  name  'epistle,'  because 
the  frequent  use,  in  an  epistle,  of  the  terms  'light  and  dark- 
ness,' taken  in  the  Pi'isian  sense  of  these  words,  seems  to 
iDi|)lv,  tliat  It  was  written  to  persons  of  a  particular  descrip- 
ton.  But  if  we  call  it  a  treatise,  this  ditTiculty  will  cease; 
and,  in  fact,  the  name  'epistle,'  is  improperly  applied  to  it, 
since  it  has  nothing  which  entitles  it  to  this  appellation.  It 
does  nut  begin  with  tlie  salutation  which  is  used  in  Greek 
opistli's,  and  with  wliich  St.  John  himself  begins  his  two  last 
rpistli-6  ;  U'lr  does  it  contain  any  salutations,  though  they  are 
found  in  almost  all  the  epistles  of  the  apostles.  It  is  true, 
that  St.  John  addresses  his  readers  in  the  second  person  ;  but 
this  mode  of  writing  is  frequently  adopted  in  books,  and  es- 
pecially in  prefaces:  for  instance,  in  Wolfe's  Elements  of 
Mathematics,  tlie  reader  is  addressed,  throughout,  in  the  se- 
cond person.  I  consider,  therefore,  that,  which  is  commonly 
called  the  First  Epistle  of  St.  John,  as  a  bonk,  or  treatise,  in 
which  the  apostle  declared  to  the  whole  world  his  disapproba- 
tion of  the  doctrines  maintained  by  Cerinthus  and  the  Gnos- 
ticB.  However,  as  1  do  not  think  it  worth  while  to  dispute 
about  words,  I  have  retained  the  usual  title,  and  have  called  it 
the  First  Epistle  of  St.  John. 

"That  tlie  design  of  this  epistle  was  to  combat  the  doctrine 
delivered  by  certain  false  teachers,  appeai-s  irom  chap.  ii.  18 — 
26.  iii.  7,  iv.  1 — 3;  and  what  this  false  doctrine  was,  may  bo 
inferred  from  the  counter  doctrine  delivered  bv  St.  John,  ch. 
v  \m-6.  The  apostle  here  asserts,  that  'Jesus' is  the  Christ,' 
and  that  He  was  the  Christ,  'not  by  water  only,  but  by  water 
and  blood.'  Now,  these  words,  which  are  not  in  themselves 
very  inlelligible,  becom«'  perfectly  clear,  if  we  consider  Ihein 
lis  opposed  to  the  doctrine  of  Cerinthus.  who  asserted,  that 
Jfyiiis  woB,  by  birth,  a  mere  man  ;  but  that  the  JEiui  Christ, 
descended  on  him   at  his  baptism,  anJ  left  him  betore  his 


deatl).  But  if  what  St.  John  says,  chap.  v.  1,6.  was  opposed 
to  Cerinthus,  the  antichrists  of  whom  bespeaks,  ch.  ii.  18,  19. 
and  who,  according  to  vor.  22,  denied  that  Jesus  was  the 
Christ,  as,  also,  the  false  prophets,  mentioned  chap.  iv.  1,  .3. 
must  be  Cerinthians,  or,  at  least.  Gnostics.  That  they  were 
neither  .lews,  nor  heaihens,  may  be  inferred  from  chap.  ii.  19, 
where  St.  John  says— 'They  went  out  from  us.'  Farther,  he 
describes  tliem,  ch.  ii.  IS.  as  persons  who  had  lately  appeared 
in  the  world.  Hut  this  description  suits  neither  Jews  nor  hea- 
thens, who,  when  this  epistle  was  written,  had  not  lately  be- 
gun to  deny  that  Jesus  was  the  Christ.  Lastly,  in  the  same 
verse,  he  describes  them  as  tokens  of  the  last  time,  saying, 
'As  ye  have  heard  that  antichrist  shall  come,  even  now  thern 
are  many  antichrists,  whineby  we  know  that  it  is  the  last  time.* 
But  this  inference  could  not  be  drawn  from  the  refusal  of  the 
Jews  to  acknowledge  that  Jesus  was  the  Messiah.  Now  as 
soon  as  we  perceive  that  tlie  position,  'Jesus  is  the  Christ,'  is 
a  counter-position  against  Cerinthus,  we  may  infer,  as  I  have 
already  observed,  that  the  antichrists  who  denied  that  Jesus 
was  the  Christ,  or  who  denied  that  Christ  had  appeared  in  the 
tlesh,  were  Cerinthians  :  or,  perhaps,  the  latter  were  Uocetes. 
It  is,  therefore,  highly  probable,  that  the  whole  epistle,  which, 
in  various  places,  discovers  an  opposition  to  false  teacliers, 
was  written  against  Ce,'-inthians,  or  at  least  against  Gnostics 
and  Magi.  A  proposition  can  never  be  completely  understood, 
unless  we  know  the  author's  design  in  delivering  it.  For  in- 
stance, 'God  is  light,  and  in  him  is  not  darkness,' appears  to 
contain  a  tautology,  if  we  consider  it  as  a  detached  dogma; 
and  if  it  be  considered  as  an  admonitory  proposition,  it  may 
be  tiiought  to  contain  a  severe  reproof.  But,  if  we  regard  it 
in  a  polemical  view,  it  will  present  itself  under  a  very  diffe- 
rent form.  This  epistle  abounds  with  exhortations:  but  no 
man,  who  wishes  to  undei-stand  it,  will  be  satisfied  without 
asking  the  following  questions: — Why  did  St.  John  give  these 
admonitions  ?  Why  has  he  so  freipiently  repeated  them  1  Why 
has  he  admonished,  if  he  thought  admonition  necessary,  mere- 
ly, in  general  terms,  to  holiness  and  brotherly  lovc'f  And  why 
has  he  not,  •omctimes,  descended  to  particulars,  as  other 
apostles  have  done  .'  An  answer  to  these  questions,  will  throw 
great  light  on  the  epistle;  and  this  light  1  will  endeavour  to 
procure  for  the  reader,  by  pointing  out  the  several  proposi- 
tions, which,  in  my  opinion,  are  laid  down  in  opposition  to 
Gnostic  errors. 

'•■  1.  In  the  first  chapter,  the  four  first  verses  are  opposed  to 
the  followina  assertion  of  the  Gnostics  :  'That  the  apostles  did 
not  deliver  the  doctrine  of  Jesus  as  they  had  received  it,  but 
made  additions  to  it,  especially  in  the  commandments,  which 
were  termed  legal,  whereas,  they  themselves,  (the  Gnostics,) 
retained  the  genuine  and  uncorruptcd  mystery.'  St.  John, 
therefore,  says — 'That  he  declared  that  which  was  from  the 
beginning,  which  he  himself  had  seen  and  heard  :'  that  is,  that 
he  taught  the  doctrine  of  Christ  as  it  was  originally  delivered; 
as  he  had  heard  it  from  Christ's  own  mouth,  whose  Person  ho 
had  seen  and  felt ;  and  that  he  made  no  additions  of  his  own, 
but  only  reported  as  a  faithful  witness.  In  like  manner  he 
appeals,  ch.  ii.  13,  14.  to  the  elder  Christians,  whom  he  calls 
falhcrs,  'because  they  knew  hini  who  was  from  the  begin- 
ning ;'  that  is,  because  they  knew  how  Christ  had  taught  from 
the  beginning;  and,  ver.  24.  he  says,  'Let  that  abide  in  you 
which  ye  have  heard  from  f'^e  beginning.'  Farther,  he  says, 
chap.  ii.  7.  '  Brethren,  1  write  no  new  commandment  unto  you, 
but  an  old  commandment,  which  ye  had  from  the  beginning.' 
In  the  ne.\t  verse  he  adds,  '  Again  a  new  commandment  I 
write  unto  you,  which  thing  is  true  in  him  and  in  yrm,  because 
the  darkness  is  past,  and  tlie  light  now  shineth.'  Now,  Christ 
Himself  had  given  Ills  disciples  a  commandment,  which  Ho 
called  a  new  commandment,  and  this  was,  'That  they  should 
love  one  another.'  The  term  '  new  commandment,'  therefore, 
St.  John  borrowed  from  Clirist  ;  but  in  tlie  present  institncc, 
he  appears  to  have  applied  it  to  a  dilfeient  suliject,  because  the 
special  command  which  Christ  gave  to  His  disciples  that  they 
should  love  one  anol  her,  and  which  He  called  a  newcommana- 
inent,  could  not  well  be  called  an  eld  commandment,  being 
very  dilTcrent  from  the  general  commandment,  that  we  should 
love  our  neighbour.  St.  .lohn,  therefore,  very  probably  meant, 
that  the  commandment  of  love  and  sanrtification  was  no  new 
commandment,  ns  the  Gnostics  contended  ;  but  the  old  com- 
mandment vvhich  the  Christians  h;id  heard  from  the  beg-n- 
ning.  It  wa.«,  indeed,  become  a  new  commandment,  in  conse- 
que.-ceof  the  false  doctrines  which  then  prevailed  ;  or,  rather, 
it  appeared  to  be  so,  becfltise  the  Gnostics  !iad  endeavoured  to 
banish  it  from  their  system  of  theology.  Ihit  whether  a  new, 
or  an  old  conimandmeiil,  St  John  thought  proper  to  enforce  it. 

"  2.  The  Gnostics,  who  contended  that  I  hose  commandments 
which  were  legal  were  not  given  by  Christ,  but  were  added 
by  the  apostles,  without  His  authority;  counteracted,  by  so 
doing,  the  whole  doctrine  of  sanctificaiion.  St.  .lohn,  there- 
fore, devotes  the  greatest  part  of  his  epislle  to  the  confirmation 
and  enforcement  of  this  ooclrine  In  the  first  chapter,  ver.  5, 
7.  he  a.sserts.  as  a  principal  part  of  the  message  which  he  bad 
heard  from  Christ,  that  no  one  who  does  not  w.'.lk  in  the  light, 

459 


preface. 


I.  JOHN. 


Preface. 


has  fellowsliip  with  God.  In  tlie  three  following,  verses  lie 
limits  this  proposition  in  such  a  manner  as  was  necessary,  in 
arguing  with  an  adversai-y ;  and  cli.  ii.  1,  2.  he  removes  the 
objection,  that,  according  to  his  doctrine,  a  Christian,  who  was 
guilty  of  wilful  sins,  lost  tliereby  all  hopes  of  salvation.  He 
then  maintains,  ver.  3—5.  and  apparently  in  allusion  to  the 
word  }'i/a)<T(s,  (knowledge,)  the  favourite  terra  of  the  Gnostics, 
that  he  who  boasted  of  profound  knowledge,  and,  at  the  same 
time,  rejected  the  commandments  of  Christ,  had  not  a  i;eal,  but 
only 'a  pretended  knowledge  ;  and  that  in  him  only  tlie  love  of 
God  is  perfected,  (rtrEXccorai.)  who  keeps  God's  word.  The 
expression  TeriXuioTai,  is  a  term  whicli  was  used  in  the 
schools  of  the  philosophers,  and  applied  to  the  scholars  called 
esoteric!,  who  had  made  a  considerable  progress  in  the  inner 
school.  Now,  the  Gnostics  were,  in  their  own  opinion,  scho- 
lars of  this  description  :  but  since  they,  whose  imaginary  sys- 
tem of  theology  annuls  the  commands  of  God,  are  so  far  from 
being  perfect,  that  they  are  not  even  beginners  in  the  science, 
St.  John  very  properly  refuses  to  admit  their  pretensions,  and 
opposes  to  them  others,  who  were  perfect  in  a  different  way, 
and  who  were  more  justly  entitled  to  the  appellation.  With 
respect  to  the  e.xpressions,  'keeping  the  commandments  of 
God,'  or,  'not  keeping  His  commandments,'  it  mnst  be  obser- 
ved, that  when  used  in  a  polemical  work,  they  denote,  not 
merely  the  observance,  or  violation,  of  God's  commands,  in 
our  own  practice,  but  the  teaching  of  others,  that  they  are  to 
be  observed  or  rejected.  What  8t.  John  says,  ver.  7, 8.  has  been 
already  explained  in  the  preceding  paragraph. 

"  The  wliole  of  the  third  chapter,  and  part  of  the  fourth,  are 
devoted  to  the  doctrine  of  sanctification,  on  which  1  have  to 
make  the  following  remarks :  V/hen  St.  John  says,  eh.  iii.  7.— 
'  Let  no  man  deceive  you ;  he  who  doeth  righteousness  is 
righteous,'  he  probably  intends  not  merely  to  deliver  a  precept, 
but  to  oppose  the  doctrine  of  those  who  asserted  that  a  man 
though  he  sinned,  miglit  be  righteous  in  I'espoct  to  his  spiritual 
soul,  because  sin  proceeded  only  from  the  material  body.  A 
similarobservation maybe  ajiplied  to  ver.4.  '  Whosoever com- 
mitteth  sin,  transgresseth  also  the  law ;'  which,  considered  by 
itself,  appears  to  be  an  identical  proposition;  hut  v/hen  con- 
sidered as  an  assertion  opposed  to  the  Gnostics,  it  is  far  from 
oeine  superfluous,  because,  evident  as  it  appears  to  be,  they 
virtually  denied  it.  From  the  passage  above  quoted  from  the 
works  of  IreutGus,  we  have  seen  that  they  rejected  the  legal 
commandments  as  parts  of  the  Christian  religion  which  were 
not  warranted  by  the  authority  of  Clirist;  consi.ijiiently,  they 
denied  that  sin  was  a  transgression  of  the  law.  Farther,  it  was 
consistent  with  their  principles  to  regard  sins  as  diseases  :  for 
they  believed  in  a  metempsychosis,  and  imagined  that  the 
souls  of  men  were  confined  in  their  present  bodies  as  in  a  pri- 
son, and  as  a  punishment  for  having  offended  in  the  region 
above.  According  to  this  system,  the  violent  and  irregular 
passions  of  anger,  hatred,  &c.  were  tortures  for  the  soul ;  they 
wei-e  diseases,  but  not  jjunishable  transgressions  of  the  law. 
I  will  not  assert,  that  all  who  believed  in  a  transmigration  of 
souls  argued  in  this  manner;  but  some  of  them  certainly  did 
so  ;  and  against  these  it  was  not  superfluous  to  write,  'Who- 
soever committeth  sin  transgresseth  also  the  law,  for  sin  is 
the  transgression  of  the  law.' 

"The  love  of  the  brethren,  which  St.  John  enforced  as  a. 
chief  commandment,  is  generally  understood  of  that  special 
love,  which  Christ  commanded  His  disciples  to  have  towai-ds 
each  otiier.  But  1  ratiier  think,  that  St.  John  means  the  love 
of  our  neighbour  in  gimenl ;  which  Christ  commanded,  as 
compreliending  the  half  of  the  law;  for  this  general  love  St. 
John  might  very  properly  call  the  love  of  our  brother,  since 
God  has  created  us  all,  and  is  our  common  Father.  Besides, 
ns  St.  John  calls  Cain  Abel's  broiher,  he  could  not  intend  to 
signify  by  this  term  a  person  of  the  same  religious  sentiments. 
Nor  would  it  have  been  consistent  with  candour  to  have  cen- 
sured the  Gnostics  for  not  having  Christian  brotherly  love  to- 
wards St.  John,  and  other  true  believers  ;  for  in  this  particu- 
lar sense  they  were  not  brethren  ;  and  St.  John  himself,  in  his 
second  epistle,  ver.  10.  forbids  the  exercise  of  Christian  bro- 
therly love  towards  those  who  teach  false  doctrines.  I  believe, 
therefore,  that  the  brotherly  love  of  which  St.  John  speaks,  in 
the  third  chapter  of  this  epistle,  is  not  confined  to  that  special 
love  which  we  owe  to  those  who  are  allied  to  us  by  religion  ; 
but  denotes  the  love  of  our  neighbour  in  general.  Nor  do  I 
except  even  the  16th  verse,  where  some  think  that  St.  John 
would  require  too  much,  if  he  meant  brotherly  love  in  general, 
or  charity  towards  all  men.  But  are  there  not  certain  cases 
in  which  it  is  our  duty  to  hazard,  and  even  sacrifice  our  lives, 
in  order  to  rescue  oiu-  neighbour  1  Is  not  thi^  duty  performed 
by  the  soldier  7  And  is  it  not  performed  by  hitii  who  visits 
those  who  are  infected  with  contagious  diseases  1  It  is  true, 
that  this  is  not  a  duty  which  every  man  owes,  in  all  cases,  to 
his  neighbour; — but  then,  on  the  other  hand,  is  it  not  a  duty 
which  every  man  owes  to  his  spiritual  brother?  Nor  was  it 
f?t.  John's  design  so  much  to  enforce  lliis  duty,  and  to  recom- 
mend the  exercise  of  it,  as  to  argue  from  the  acknowledgment 
of  this  duty,  in  certain  cases,  to  tlie  necessity  of  performing 
the  less  painful  duty  of  supporting  our  brethren  in  distress, 
by  a  participation  of  our  temporal  possessions.  But,  though  I 
believe,  that,  in  the  third  chapter,  St.  John  speaks  of  th&  fove 
of  our  neighbour  in  general ;  I  do  not  mean  to  affirm,  that  he 
nowhere  understands  that  special  love  which  Christians  owe 
one  to  another  of  which  wc  meet  with  an  instance  in  cli.  ■vA,'!. 
4G0 


"  With  respect  to  the  mortil  conduct  of  the  Gnostics,  against 
whom  St.  John  wi'ote,  we  may  infer,  therefore,  that  the  apostle 
found  more  reason  to  censure  them  for  their  want  of  charity 
towards  their  neighbours,  than  for  dissoluteness  or-debauch- 
ery.  This  want  of  charity  they  probably  displayed  by  a  hatred 
of  the  true  believers. 

"  What  St.  John  says,  ch.  v.  3.  That  God's  commandments 
are  not  grievous,  appears  in  the  clearest  light,  when  we  con- 
sider it  as  opposed  to  the  Gnostics,  to  whom  the  Divine  com- 
mandments, as  delivered  by  the  apostles,  appeared  to  be  too 
legal. 

"3.  St.  John  declares,  chap.  i.  5.  as  the  message  which  he 
had  heard  from  Christ,  '  That  God  is  light,  and  in  Him  is  no 
darkness  at  all.'  Now',  if  this  proposition  had  been  then  as  ge- 
nerally admitted  as  it  is  at  present,  there  could  have  been  no 
necessity  for  declaring  it  at  the  very  beginning  of  the  epistle, 
with  so  much  energy,  to  be  the  grand  message  of  Christ.  We 
may  reasonably  infer,  therefore,  that  it  was  opposed  to  certain 
personswhodelivered  a  contrary  doctrine.  Farther,the  words, 
'  light  and  darkness,'  which  are  here  applied  to  the  Deity  in  a 
manner  which  is  not  usual  in  the  Bible,  remind  us  of  the  tech- 
nical terms  used  by  the  Persian  Magi,  and  afterward  by  the 
Manicheans.  It  is  true,  that  in  the  Bible  we  meet  with  the 
expressions,  'works  of  the  light,'  'children  of  the  light,'  'to 
walk  in  the  light,'  and  others  of  the  same  kind  ;  but,  in  these 
instances,  the  term  'light'  is  not  synonymous  to  'holiness;' 
works  of  the  light  denoting  nothing  more  than  works  which 
no  man  need  be  ashamed  to  perform  openly,  and  in  the  face 
of  the  wliole  world.  This  explanation  of  the  v/ord  '  light,'  is 
inapplicable  in  the  proposition  'God  is  light,' because  there 
would  be  qn  impropriety  in  representing  God  eitlier  as  fearing, 
oi-  not  fearing,  to  act  in  the  face  of  the  whole  world.  St.  John, 
therefore,  uses  the  term  'light' as  equivalent  to  holiness. 

"  Now,  the  Gnostics  admitted  that  the  Supreme  Being  was 
perfectly  holy  and  pure  light;  but  tliey  denied  that  the  Su- 
preme Being  was  the  God,  whom  the  Jews  and  the  Christiana 
worshipped.  Forthe  Jews  and  the  Christians  worshipped  the 
Creator  of  the  world ;  and  the  Gnostica  asserted,  that  the 
Creator  of  the  world  was  either  a  spirit  of  darkness  ;  or  if  He 
was  a  spirit  of  light,  that  He  was  not  free  from  darkness. 

"From  ch.  ii.  23.  where  St.  John  say.s,  that  he  who  denies 
the  Son,  rejects  also  the  Father,  it  appears  that  his  adversaries 
did  not  deny  the  Father  in  positive  terms  ;  since  the  apostle 
argues  only  that  they  virtually  did  so  by  denying  the  Son. 
Now,''-e  3nostics  did  not  positively  deny  the  Father  of  Christ, 
whom  they  allowed  to  be  the  Supreme  Being,  hut  tlien  they 
did  not  allow  that  Ho  wa«  the  Creator.  The  terms,  therefore, 
'God,'  and  the  ' Father oi  Christ,'  though  they  denote  in  reaU- 
ty  the  same  Person,  must  not  be  considered  as  having  precise- 
ly the  same  import ;  since  the  adversaries  of  St.  John  admit- 
ted, that  the  Father  of  Christ  was  the  Supreme  Being  and  pure 
liglit ;  but  denied  that  the  Creator,  who  is,  in  fact,  God,  was 
light  without  darkness. 

"4.  In  some  places,  especially  ch.  iv.  2,  3.  St.  John  opposes 
false  teachers  of  another  description,  namely,  those  who  deni- 
ed that  Christ  was  come  in  the  flesh.  Now,  they  who  denied 
this  were  not  Cerintliians,  but  another  kind  of  Gnostics,  call- 
ed Docetes.  For  as,  on  the  one  hand,  Cerinthus  maintained 
tliat  Jesus  was  a  mere,  and  therefore,  real  man,  the  Docetes, 
f  on  the  other  hand,  contended,  that  He  was  an  incorporeal 
i  phantom,  in  which  the  .^Eon,  Christ,  or  Divine  nature,  pre- 
I  sented  itself  to  mankind,  ch.  i.  I.  'Our  hands  have  handled,' 
!  appears  .likewise  to  be  opposed  to  this  error  of  tlie  Docetes. 

"  The  doctrines  which  St.  John  has  delivered  in  this  epistle, 
he  has  not  supported  either  by  arguments  drawn  from  reason, 
or  by  quotations  from  the.  Old  Testament :  for  neither  of  thenj 
are  necessary,  since  the  bare  assertion  of  an  apostle  of  Christ 
is  sufficient  authority.  It  is  true,  that  in  one  respect  this  epis- 
tle has  less  energy  than  St.  John's  Gospel  ;  because  in  his 
Gospe!  he  warrants  his  doctrines  by  the  speeches  of  Christ. 
But  then,  on  the  other  hand,  St.  John  declares  in  this  epistle, 
ch.  iii.  24.  iv.  4.  v.  14,  16.  that  God  sent  His  Spirit  to  the  apos 
tolic  church,  and  heard  their  prayers.  And  it  is  evident  that 
St.  .lohn  alludes  to  the  extraordinary  gifts  of  the  Holy  Ghost 
and  to  the  miraculous  powers  obtained  by  prayer. 

"  The  close  of  this  epistle,  '  keep  yourselves  from  idols,'  has 
no  immediate  connexion  with  the  preceding  discourse.  I  am, 
therefore,  in  doubt,  whether  St.  .John  meant  to  warn  his  rea- 
ders against  taking  pan  in  heatlien  sacrifices,  which  was 
allowed  by  these  Gnostics,  who  are  called  Nicolaitans  in  the 
Apocalypse;  or,  whether  hemeanttodescribethesystem  of  the 
Gnostics  in  general  as  a  system  of  idolatry,  which,  in  fact,  it  was." 

Dr.  Macknight  has  some  judicious  observations  on  the  au- 
thenticity of  this  epistle,  from  the  similarity  of  the  style  to  that 
of  the  Gospel  of  .John. 

"The  authenticity  of  any  ancient  writing  is  established,  first, 
by  the  testimony  of  contemporary  and  succeeding  authors, 
whose  works  have  come  down  to  us  ;  and  who  speak  of  that 
writing  as  known  to  be  the  work  of  the  person  whose  name  it 
bears.  Secondly,  by  the  suitableness  of  the  tilings  contained 
in  such  writing,  to  the  cliaracter  and  circumstances  of  its  sup- 
posed author  ;  and  by  the  similarity  of  its  style  to  the  style  of 
the  other  acknowledged  writings  of  that  author.  The  former 
of  these  proofs  is  called  tlie  external  evidence  of  the  authen- 
ticity of  a  writing;  the  latter,  its  internal  evidence.  When 
these  two  ki  'ds  of  evidence  are  found  accompanying  any 
writing,  they  lender  its  genuineness  indubitable. 


preface. 


I.  JOHN. 


Preface, 


"The  external  evidence  of  llie  authenti-'ily  of  John's  First 
Epistle  has  been  amply  detailed  by  Dr.  Lardner,  who  shows 
that  the  earliest  and  best  Christian  writers  have,  all  with  one 
consent,  and  without  any  hesitation,  ascribed  the  first  epistle 
to  him.  And  their  testimony  is  confirmed  by  this  circum- 
stance, that  the  Syriac  translator,  who  omitted  the  Second 
Epistle  of  Peter,  the  Second  and  Third  Epistles  of  John,  and 
the  Epistle  of  Judo,  because  some  doubts  were  enti^rtained 
concerning  them  in  the  first  ago,  or  perliapa  because  they  had 
not  come  to  his  knowledge  ;  has  translated  Jolin's  First  Epis- 
tle, as  an  apostolical  writing,  of  which  there  never  was  any 
doubt  in  that  nor  in  any  other  Christian  church. 

"In  this  preface,  therefore,  we  shall  state  the  internal  evi. 
dence  of  the  authenticity  of  Jolm's  First  Epistle,  by  showing— 
•Jrst,  that  in  respect  of  its  matter; — and,  secondly,  in  respect 
of  its  style,  it  is  perfectly  suitable  to  the  character  and  circum- 
e'ances  of  its  su^ippsed  author.  In  respect  of  t>ic  matter  or 
subject  of  the  epistle  under  consideration,  the  writer  of  it  has 
discovered  himself  to  be  John  the  apostle,  by  introducing  a 
number  of  sentiments  and  expressions  found  in  tlic  Gospel, 
which  all  Christians,  from  the  beginning,  have  acknowledged 
to  be  the  work  of  John  the  apostle. 

Epistle.  Gospel. 

Chap.  i.  1.  That  which  was  Cliap.  i.  1.  In  the  beginning 
from  the  beginning — h  cOcaaa-  was  the  word — ver.  14.  And 
ficda,  which  we  have  contem-  e^taaaiicBa,  we  beheld  his 
plated,  concerning  the  living  glory,  ver.  4.  In  him  was  light, 
word.  ver.  14.  The  word  wiis  made 

flesh. 

Chap.  ii.  5.  Whosoever  keep-  Chap.  xiv.  23.  If  a  man  love 
et)i  his  word  truly,  in  that  man  me  he  will  keep  my  words, 
the  love  of  God  is  perfected,     and  my  Father  wiH  loi'C  him. 

Chiip.  ii.  6.  He  who  saith  he  Cliap.  xv.  4.  Abide  in  me, 
abideth  in  him,  ought  himself  and  I  in  you.  As  the  branch 
also  so  to  walk,  even  as  lie  cannot  bring  forth  fruit  of  it- 
walked. — See  cliap.  iii.  24.  iv.  self,  except  itabide  in  tlie  vine; 
13 — 16.  no  more  can  ye,   except   ye  j 

abide  in  me. 

Chap.  ii.  8.  I  write  to  you  a  Chap.  xiii.  34.  A  new  com- 
new  commandment.  mandment    I  give   unto  you, 

Chap.  iii.  11.  This  is  the  mes-      Tliat  ye  love  one  another,  us 
sage  which  ye  lieard  from  the  I  have  loved  you. 
beginning,  that  ye  should  love 
one  anotlier. 

Chap.   ii.   a   The   darkne„es      Chap.  i.  5.  The  light  shineth 
passeth    away,  and    the  light  in  darknes.s. 
which  is  true  now  shineth.  Ver.  9.   That  was  the  true 

light. 

Ver.  10.  Abideth  in  the  light.  Chap.  xi.  10.  If  a  man  walk 
and  there  is  nostumblingblock  in  tlic  night  he  stumbleth,  be- 
to  him.  cause  there  is  no  light  in  him. 

Cliap.  ii.  13.  Young  children,  Chap.  vii.  3.  This  is  the  eter- 
I  write  to  yon,  because  ye  have  nal  Ife,  that  they  might  know 
known  the  Father.  thee,  the  only  true  God, 

Ver.    14.   Because   ye    have      And  Jesus  Christ,  whom  thou 
known  him  from   the  begin-  hast  sent, 
iiing. 

Chap.  ii.  8, 9.  Every  one  who  Cliap.  iii.  3.  Except  a  man  be 
worketh  righteousness  is  be-  begotten  again — ver.  5.  Except 
Unlten  of  God. — See  also  chap,  a  man  be  begotten  of  water 
iii.  9.  and  v.  I.  and  of  the  Spirit. 

Chap.  iii.  1.  Behold  hnw  great  Cliap.  i.  12.  To  them  he  gave 
love  the  Father  hath  bestowed  power  to  become  tlie  sons  of 
on  us,  that  we  should  be  called  God,  even  to  them  who  believe 
the  sons  of  God  !  on  his  name. 

Chaji.  iii.  2.  We  shall  be  like  Chap.  xvii.  24.  Be  with  me 
liim,  for  we  shall  see  him  as  where  I  am  that  they  may  be- 
he  is.  hold  my  glory. 

Chap.  iii.  8.  He  who  worketh  Cliap.  viii.  44.  Ye  are  of  your 
sin,  is  of  the  devil:  for  the  father  the  devil;  he  was  a 
devil  stnnelh  from  the  begin-  murderer  from  the  beginning. 
ning. 

Chap.  iii.  13.  Do  not  wonder,  Chap.  xv.  20.  If  they  have 
my  brethren,  that  the  world  persecuted  me,  they  will  also 
hateth  you.  persecute  you. 

Chap.  iv.  9.  By  this  the  love  Chap.  iii.  IG.  God  so  loved 
of  God  was  manifested,  that  the  world  that  he  gave  his  only 
God  sent  his  Son,  the  only  be-  begotten  Son,  tliat  whosoever 
gotten,  into  the  world,  that  we  believelh  on  him  might  not 
might  live  through  him.  perish,  but  have  eternal  life. 

Chap.  iv.  12.  No  man  hath  Chap.  i.  IS.  No  man  hath 
seen  God  at  anv  time.  seen  God  at  any  time. 

Chap.  V.  13.  These  things  I  Chap.  xx.  31.  These  things 
have  written  to  you,  who  be-  are  written  that  ye  migHit  be- 
lieve on  the  name  of  the  Son  lieve  that  Jesus  is  the  Christ, 
of  God,  that  ye  may  know  that  the  Son  of  God,  and  that  be- 
ye  have  eternal  life  ;  and  that  lieving  ye  might  have  life 
ye  may  believe  in  the  name  of  through  iiis  name, 
the  Son  of  God. 

Chap.  V.  14.  If  we  ask  anv  Cliap.  xiv.  14.  If  ye  shall  ask 
thing  according  to  his  will,  he  any  thing  in  my  name,  I  will 
heareth  us.  do  it. 

Chap.  V.  20.  The  Son  of  God  Chap.  xvii.  2.Thou  hast  given 
is  come,  and  hath  given  us  an  him  powtr  over  all  flesh,  that 
niiderslanding,  that  we  may  he  might  give  eternal  life  to  as 
know  him  that  is  true,  and  we  many  as  thou  hast  given  him— 
we  in  him  that  is  'rue,  even  in  ver.  '3.  .\nd  this  is  Ihc  eternal 


his  Son  Jesus  Christ.  This  is  life,  that  they  might  know 
the  true  God  and  eternal  life,  thee,  the  only  true  God,  and 
Jesus  Christ  whom  thou  hast 
sent. 

"  From  the  abovecomparison  of  the  FirstEpislle  of  John  with 
his  Gospel,  there  appears  such  an  exact  agreement  of  senti- 
ment in  the  two  writings,  that  no  reader,  who  is  capable  of 
discerning  what  is  peculiar  in  an  author's  turn  of  thinking, 
can  entertain  the  least  doubt  of  their  being  the  productions  of 
one  and  the  same  writer.  Farther,  since  John  has  not  men- 
tioned his  own  name  in  his  Gospel,  the  want  of  his  name  in 
the  epistle  is  no  proof  that  it  was  not  written  by  him ;  but 
rather  a  presumption  that  it  is  his  ;  especially  as  he  has  suf- 
ficiently discovered  himself  to  be  an  apostle,  by  affirming  in 
tlic  beginning  of  the  epistle  that  he  was  an  eye  and  an  ear 
witness  of  the  things  he  has  written  concerning  the  living 
Word. 

"  The  style  of  this  epistle  lieing  the  same  with  the  style  of 
the  Gospel  of  John,  it  is,  by  that  internal  mark  likewise,  de- 
noted to  be  his  writing.  In  his  Gospel,  John  does  not  content 
himself  witli  siinjily  affirming  or  denying  a  thing;  but,  to 
strengthen  his  affirmation,  he  denies  the  contrary.  In  like 
manner,  to  strengthen  his  denial  of  a  thing,  he  aflirms  its 
contrary. — See  Jolin  i.  20.  iii.  3o.  v.  22.  The  same  manner  of 
expressing  things  strongly,  is  found  in  this  epistle  :  for  exam- 
ple, ch.  ii.  4.  '  He  who  saith,  1  have  known  liim,  and  doth  not 
keep  his  commandments,  is  a  liar,  and  the  truth  is  not  in  him.' 
Ver.  27.  'The  same  unction  teacheth  you  concerning  all  things, 
and  is  truth,  and  is  no  lie.'  Ch.  iv.  2.  'Every  spirit  which 
confcsseth  that  Jesus  Christ  hath  come  in  the  flesh,  is  from 
God.'  Ver.  3.  '  And  every  spirit  wliich  doth  not  confess  that 
Jesus  Christ  hath  come  in  the  flesh,  is  not  from  God.' 

"  In  his  Gospel  likewise,  John,  to  express  tilings  emphatical- 
ly, frequently  uses  thademonstrative  pronoun  this.  Ch.  i.  19. 
AtiTJ7,  'This  is  tlie  testimony.'  Ch.  iii.  19.  Avrn,  '  This  is  the 
condemnation,  tliat  light,'  &c.  Chap.  vi.  29.  Tutd,  'This  is 
tlie  work  of  God.'  Ver.  40.  Tiro,  'This  is  the  will  of  him.' 
Ver.  50.  Oi'rof,  'Tliis  is  the  bread  which  coineth  down  from 
heaven.'  Chap.  xvii.  3.  AvTrj,  '  This  is  the  eternal  life.'  In 
the  epistle  the  same  cmphatical  manner  of  expression  ia 
found,  ch.  i.  5.  ii.  25.  'Tliis  is  the  promise.'  Chap.  iii.  23. 
.\.VTT),  '  This  is  the  commandment.'  Chap.  v.  3.  Avrri,  'This 
is  tlie  love  of  God.'  Ver.  4.  'This  is  the  victory.'  Ver.  6. 
OvToi,  'This  is  he  who  came  by  water.'  Ver.  14.  Avrri,  'This 
is  the  boldness  which  we  have  with  him.' 

"  Sucli  is  the  internal  evidence  on  which  all  Christians,  fron: 
tlie  beginning,  have  received  the  Fii-st  Epistle  of  John,  as 
really  written  by  him,  and  of  Divine  authority,  although  his 
name  is  not  mentioned  in  the  inscription,  nor  in  any  part  of 
the  epistle." 

On  the  term  epistle,  as  applied  to  tliis  work  of  St.  John,  it 
may  be  necessary  to  make  a  few  remarks.  There  is  properly 
nothing  of  the  cpistnlary  style  in  this  work  :  it  is  addressed 
neither  to  any  particular  person,  nor  to  any  church. 

The  writer  does  not  mention  himself  either  in  the  beginning 
or  ending  ;  and,  although  this  can  be  no  objection  against  its 
authentirilij,  yet  it  is  some  proof  that  the  work  was  never  in- 
tended to  be  considered  in  the  light  of  an  epistle. 

1.  Is  it  a  tract,  or  dissertation,  upon  the  more  sublime  parta 
of  Christianity'!  2.  Is  it  a  polemical  discourse  against  here- 
tics, particularly  the  Gnostics,  or  some  of  their  teachers,  who 
were  disturbing  the  churches  where  John  dwelt  1  3.  Is  it  a 
sermon,  tlie  subject  of  which  is  God's  love  to  man  in  tho 
mission  of  .lesus  Christ ;  from  which  our  ohiigntions  to  love 
and  serve  Ilini  are  particularly  inferred  1  4.  Or  is  it  a  collec- 
tion of  Christian  aphorisms,  made  by  John  himself;  and  put 
together  as  they  occurred  to  his  mind,  without  any  intended 
order  or  method  ?  Much  might  be  said  on  all  these  heads  of 
inquiry ;  and  the  issue  would  be  that  the  idea  of  its  bein"  an 
epistle  of  any  kind,  must  he  relinquished  ;  and  yet  epistle  is 
its  general  denomination  through  all  antiquity. 

It  is  a  matter,  however,  of  little  importance,  what  its  title 
may  be,  or  to  what  species  of  literary  composition  it  belongs; 
while  we  know  that  it  is  the  genuine  work  of  St.  John  ;  of  tho 
holiest  man  who  ever  breathed;  of  one  who  was  most  inti- 
mately acituainled  with  the  doctrine  and  mind  of  liis  Lord  ;  of 
one  who  was  admitted  to  the  closest  fellowship  with  his  Sa- 
viour; and  who  has  treated  of  tlie  deepest  things  that  can  be 
exper.enced  or  compreliended  in  the  Christian  life. 

As  to  distinct  heads  of  discourse,  it  does  not  appear  to  me 
that  any  were  intended  by  the  apostle;  he  wrote  just  :!s  the 
subjects  occurred  to  his  mind;  or  rather  as  the  Holy  Spirit 
gave  him  utterance ;  and,  although  technical  order  is  not  here 
to  be  expected,  yet  notliing  like  disorder  or  confusion  can  be 
found  in  the  whole  work. 

As  professor  Michaelis  has  considered  it  in  the  light  of  a 
polemical  treatise,  written  against  the  Gnnsfirs,  and  other 
false  teachers  of  tliat  time,  I  have  thought  it  right  to  give  his 
view  of  the  work  considered  in  this  light ;  but  as  I,  in  general, 
pui-sue  anotlier  plan  of  interpretation  in  the  notes,  I  have  in- 
serted his  elucidation  in  the  preceding  pages  of  this  preface. 

On  the  controverted  text  of  The  Three  heavenly  Witnesses 
I  have  said  what  truth,  and  a  deep  and  thorough  e.vaminalioil 
of  the  suhject,  has  obligod  me  to  say.  I  am  satisfird  that  it  ia 
not  genuine;  though  the  i/oc/rjoe  in  belialf  of  which  it  has 
been  originally  introduced  into  the  cpi.^Ue  is  a  doctrine  of  tho 
highest  Importiuice,  and  m^st  positively  revCt-.Ied  in  varioiui 
4t51 


I.  JOH>*. 


and  doctrine  of  Chritt, 


The  reality  of  ihc  person  

pans  both  of  the  Old  and  New  Testament  The  stress  which  ;  this  text,  because  :he  text,  as  a  supposed  pan  of  St.  John's 
has  been  laid  on  the  testiinonv  of  this  text,  in  behalf  of  the  work,  did  not  then  exist;  therefore  neither  evidence,  prop, 
doctrine  of  the  Trinitv,  has  done  much  evil;  for,  when  its  nor  pillar,  of  the  grand  doctrine,  is  injured.  We  have  what 
own  authenticity  has  come  to  be  critically  examined,  and  has  .  we  ever  had  in  this  respect;  and  we  may  make  the  same 
been  found  to  rest  on  no  sure  foundation,  the  adversaries  illustrating  use  of  the  words  in  reference  to  this  doctrine, 
of  the  doctrine  itself  have  though:  they  had  full  cause  for  which  many  Latin  writers  since  the  time  of  St.  Cyprian, 
triumph;  and  have,  in  eflect,  said,  "If  this  text  be  to  the  epis-  made;  and  which  was  proper  enough  in  its  own  place,'but  be- 
lle and  to  the  doctrine  in  question,  what  the  sun  is  in  the  came  useless  when  incorporated  with  the  sore  sayings  of  God. 
world,  wlial  the  heart  is  in  man,  and  what  the  ueedle  is  in  No  man,  it  is  hoped,  will  be  so  obstinate,  perverse,  or  dis- 
the  mariner's  compass,  then  the  doctrine  is  spurious,  for  the  ineenuovB,  as  to  say,  or  insinuate,  that  the  man  who  gives  up 
text  is  a  most  manifest  forgerv."  I  would  just  observe,  that  this  text  is  unsound  in  the  faith  ;  it  would  be  as  reaisonable  to 
incautious  or  feeble  defences  of  any  doctrine  do  not  aiTect  the  assert,  on  the  other  hand,  that  he  who  understands  the  mass 
doctrine  itself,  but  in  the  view  o'f  superficial  minds.  Tlie  of  evidence  that  is  against  the  authenticity  of  this  verse,  and 
proq/" tharthis  text  is  an  interpolation,  which  first  existed  as  who  nevertheless  iti'U  contend  for  its  continuance  in  the  Sa- 
an  illustrative  marginal  note,  has  afterward  been  unfortunate-  cred  Canon,  is  a  Deist  in  his  heart :  and  endeavours  to  dis- 
)v  introduced  into  the  text,  has  "demolished  no  slrans-hold  credit  the  truth,  by  mixing  it  with  error  and  falsehood.  Those 
of  the  orthodox;  has  taken  awav  no  pillar  from  the  Christian  whose  doubts  are  not  removed  by  the  dissertation  at  the  end 
faith.'-'  The  grand  defences  of  the  doctrine  of  the  Trinity,  of  this  epistle,  had  best  read  the  late  Professor  Person's  Ai.- 
brought  down  to  us  from  the  highest  Christian  antiquity,  swer  to  Dean  Travis ;  where,  it  is  presumed,  ihey  will  re- 
Btand  still  in  all  their  force:  not  one  of  them  was  built  upon  ceive  the  fullest  satisfaction.  April  2,  1S17. 


THE  FIRST  GENERAL  EPISTLE  OF  JOHX. 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 


CHAPTER  I. 
The  lestiinovy  of  the  apostle  concerning  the  reality  of  the  Person  and  doctrine  of  Christ ;  and  the  endfor  xthich  he  beam 
this  testimony,  1 — 4.  God  is  light,  and  none  can  havefelloteship  icitk  Bim  who  do  not  teaUc  in  the  light :  those,  who  walk 
in  the  light  are  cleansed  from  all  unrighteousness  by  the  blood  of  Christ,  5 — 7.  No  man  can  say  thai  he  has  not  sinned  ; 
but  God  isfaithful  and  Just  to  cleanse  from  ail  unrighteousness  them  who  confess  their  sins,  S — 10.  [A.  M.  cir.  4073i. 
A.  D.  cir.  69.    Impp.  Galba,  Othone,  Vilellio,  et  Vespas.] 


THAT  •  which  was  from  the  beginning,  which  we  have 
heard,  which  we  have  seen  with  our  eyes,  b  which  we 
have  looked  upon,  and  '  our  hands  have  handled,  of  the  word 
of  life ; 


2  (For,  <i  the  life,  "  was  manifested,  and  we  have  seen  it,  ■' ond     ness  at  all 


4  And  these  things  write  we  unto  von,  '  that  vour  joy  maybe 
full. 

5  ™  This  then  is  the  message  which  we  have  heard  of  him, 
and  declare  unto  yon,  that "  God  is  light,  and  in  him  is  no  dark- 


bear  witness,  *  and  show  unto  you  that  eternal  life,  ^  which 
was  with  the  Father,  and  was  manifested  unto  us ;)  | 

3  '  That  which  we  have  seen  and  heard  declare  we  unto  you,  | 
that  ye  also  may  have  fellowship  with  us  :  and  truly  k  our  fel-  | 
lows'hip  is  with  the  Father,  and  with  his  Son  Jesus  Christ 

aJohnl.l.  Ch.2  13.— bJohn  i.H    SPet.I.IS.   Ch  4.14— c  Luke  2tS9.    John  20,   I 
er— d  .lohn  1.4.fc  II  as  S:  14  6— e  Rotn.  16  as.    1  Tim  3.16.    Ch.3.5.— f  Joiui21  21. 
Act?  2.31— g  Ch-5.aO.— h  John  1  1,-i— i  -icis  i-iX 

NOTES. — Verse  1.  That  which  u as  from  the  beginning]  | 
That  glorious  Personage  Jssrs  Christ  the  I-ord,  who  was  | 
from  eternity;  and  being  manifested  in  thejiesh;  we  have  j 
heard  proclaim  the  doctrine  of  eternal  life;  with  o«r  own  | 
eyes  have  we  seen  him,  not  transiently,  for  we  have  looked  | 
7<pon  Am  frequently  ;  aad  jur  hands  hare  handled,  (reqaenl-  ' 
ly  touched  His  Pe'reon  :  and  have  had  every  proof  of  the  ; 
identity  and  reality  of  this  glorious  Being,  tha't  our  senses  of  j 
hearing,  h  aKrtKoajUv ;  seeing,  b  etiipaxaucv  roti  o<pday.aot;  [ 
Vuoiv;  and  feeling,  xai  at  xctpa  itfibn/  cxpriXad)T]!rav,  could  pos-  i 
sibly  require.  I 

2.  fyjr  the  life  was  manifested]  The  Lord  Jesus,  who  is  ' 
the  Creator  of  ail  things,  and  the  Fountain  of  life  to  all  sen-  ■ 
tient  and  intellectual  beings,  and  from  whom  eternal  life  and  ■ 
happiness  come,  was  manifested  in  the  flesh;  and  weAare  ' 
sren  Him,  and  in  consequence  Jear  witness  to  Him  as  the 
Fountain  and  Author  of  eternal  life;  for  He  who  was  from  i 
eternity  with  the  Father,  was  manifested  unto  us.  His  apos-  I 
ties,  and  to  the  whole  of  the  Jewish  nation ;  and  preached  | 
that  doctrine  of  eternal  life  which  I  have  before  delivered  to  i 
the  world  in  my  Gospel ;  and  which  I  now  farther  confirm  by 
tljis  epistle, 

3.  That  which  we  have  seen  and  heard]  We  deliver  nothing  ' 
by  hearsay;  nothing  by  tradition;  nothing  from  conjecture:  | 
we  have  had  the  fullest  certainty  of  all  that  we  write  and 
preach.  I 

'That  ye  also  may  have  fellowship  with  us]  That  ye  may  be  j 
preserved  from  all  false  doctrine;  and  have  a  real  participa-  \ 
tion  with  us,  apostles,  of  the  grace,  peace,  love,  and  life  of 
God  ;  wliich  communion  wo  have  iri7A  God  the  Father,  who  ■ 
hath  loved  us,  and  given  His  Son  Jesus  Christ  to  redeem  us:  , 
and  with  his  Son  Jesus  Christ,  who  laid  down  his  life  for  the 
life  of  the  world:  and  through  whom,  being  God  manifested 
in  the  flesh,  we  have  union  with  God,  are  made  partakers  of  j 
the  divine  nature,  and  dwell  in  God,  and  God  in  us.  | 

4.  litai  your  joy  may  be  full.]  Ye  have  already /as^eJ  ; 
that  the  Lord  is  good ;  but  I  am  now  going  to  show  you  the  1 
height  of  your  Christian  calling,  that  your  happiness  may  he  , 
co7np/«<e;' being  thoroughly  cleansed  from  all  sin,  and  tilled  j 
with  the  fulness  of  God.  1 

5.  77iis  then  is  the  message]    This  is  ihe  grand  principle,  | 
on  which  all  depends ;  which  we  have  heard  of,  arf  avrov,  '• 
PROM  him;  for  neither  Moses  nor  the  prophets  ever  gave  that 
full  instruction  concerning  God,  and  communion  witli  Him, 
which  Jesus  Christ  heis  given :  for  the  only-begotten  Son,  who 
was  in  the  bosom  of  the  Father,  has  Eilone  declared  the  ful-  • 
i;ess  of  the  truth,  and  tb«"  p.xtent  of  the  blessings  which  be- 
lievers on  Him  are  to  receive :  see  John  i  15 

462 


6  "  If  we  say  that  we  have  fellowship  with  him,  and  walk  tn 
darkness,  we  lie,  and  do  not  the  truth  : 

7  But  if  we  walk  in  the  light,  as  he  is  in  the  light,  we  have 
fellowship  one  with  another,  and  p  the  blood  of  Jesus  Christ 
his  Son  cleanseth  os  from  all  sin. 

k.'ohnI7  21.  1  Tori  9    Ch  2.94.- 
n  John  1,9  &B  12-S:  9.5.t  l?.35,  ?6- 
7.  Heb.9-14.  1P«.1,IS.  Ch.2.2.  Rev 

God  is  light]  The  source  of  wisdom,  knowledge,  holiness, 
and  happiness  :  and  in  him  is  no  darkness  at  all ;  no  igno- 
rance, no  imperfection,  no  sinfulness,  no  misery.  And  from 
Him  wisdom,  knowledge,  holiness,  and  happiness,  are  re- 
ceived by  every  believing  soul.  This  is  the  grand  message  of 
the  Gospel  ;  the  great  principle  on  which  the  happiness  of 
man  depends.  Light  implies  every  essential  excellence;  es- 
pecially wisdom,  holiness,  and  happiness.  Darkness  implies 
all  imperfection  ;  and  principally  ignorance,  sinfulness,  and 
misery.  Light  is  the  purest,  tiie  most  subtile,  liie  most  use- 
ful, and  the  most  diffusive  of  all  God's  creatures  :  it  is,  there- 
fore, a  very  proper  emblem  of  the  purity,  perfection,  and 
goodness  of  the  Divine  nature.  God  is  to  human  souls  what 
the  light  is  to  the  world  ;  without  the  latter,  all  would  be  dis- 
mal and  uncomfortable  ;  and  terror  and  death  would  univer- 
sally prevail :  and,  without  an  indwelling  God,  what  is  reli- 
gioii? — Without  His  all-penetrating  and  diffusive  light,  what 
is  the  soul  of  man  1  Religion  would  be  an  empty  science,  u 
deadletter;  a  system  unauthoritated, and  uninfluencing:  and 
the  soul,  a  trackless  wilderness  :  a  howling  waste ;  full  of 
evil,  of  terror,  and  dismay;  and  ever  racked  with  realizing 
anticipations  of  future,  successive,  permanent,  substantial, 
and  endless  misery.  No  wonder  ti;e  apostle  lays  this  down 
as  a  first  and  grand  principle ;  stating  it  to  be  the  essential 
message,  which  he  had  received  from  Christ  to  deliver  to 
the  world. 

6.  If  we  say  that  we  hare  fellowship]  Having  fellowship, 
Kotvaiifta,  co.yimu/i ion  with  God,  necessarily  implies  a  parta- 
king of  the  Divine  Nature.  Now,  if  a  man  profess  to  have 
such  communion,  and  walk  in  darkness,  live  an  irreligious 
and  sinful  life,  he  lies  in  the  profession  which  he  makes  ; 
and  does  not  the  truth,  does  not  walk  according  to  the  direc- 
tions of  tiie  Gospel,  on  the  grace  of  which  be  holds  his  rela- 
tion to  God,  and  his  communion  with  Him. 

The  Gnostics,  against  whose  errors  it  is  supposed  this  epis- 
tle was  written,  were  great  pretenders  to  knowledge,  to  the 
highest  degrees  of  the'Divine  illumination,  and  the  nearest 
communion  with  the  Fountain  of  hoUness,  while  their  man- 
ners  were  excessively  corrupt 

7.  But  if  we  tcatic  in  the  light]  If,  having  received  the 
principle  of  holiness  from  Him,  we  live  a  holy  and  righteous 
life,  deriving  continual  light,  power,  and  life  t'rora  Him,  ^eii 
we  have  feUowship  one  with  another  ;  that  is,  we  have  Com- 
munion with  God,  and  God  condescends  to  hold  communion 
with  us.  This  appeal^  to  be  the  intention  of  the  aprstle  ;  and 
so  he  was  understood  by  some  Versions  and  M.SS,  which,  in- 
stead of  <'£t'  aWr,\(ay,  tcith  each  other,  have  iter'  avrov,  wtitH 
him.    Those  who  are  deeply  ?.Ypcrienced  in  Di\iue  things. 


If  any  man  sin,  we  have  an 


CHAPTER  II. 


advocate  with  the  Father, 


9  ■«  If  we  say  that  we  have  no  sin,  wedeceive  ourselves,  '  and 
the  truth  is  not  in  us. 
9  •  If  we  confess  our  sins,  he  is  faithful  and  just  to  forgive 

q  1  KinssS  46   SChron.6  36.   Job  9  2.fc  15.  H  &  85.4.  Pror  20  9.  Ecclc3.7.3), 


converse  with  God,  and  God  with  them.— What  John  says  is 
no  figure :  God  and  a  holy  heart  are  in  continual  corres- 
pondence. 

The  blood  of  Jesus  Christ]  The  meritorious  efllcacy  of 
Ills  passion  and  death,  has  purged  our  consciences  from  dead 
works;  and  cleansethtis,  naOapi^tt  rifiaf,  eonlinues  to  cleanse 
us;  I.  e.  to  keep  clean  what  He  has  made  clean  ;  for  it  re- 
quires the  same  merit  and  energy  to  preserve  holiness  in  the 
soul  of  man,  as  to  produce  it :  or  as  several  MSS.  and  some 
Versions  read,  xadnptu,  and  KaOapica,  tcitl  cleanse  ;  speak- 
ing of  those  who  are  already  justified,  and  are  expecting  _/'u« 
Tedemplion  in  His  blood. 

And  being  cleansed  from  all  sin  is  what  every  believer 
should  look  for,  what  he  has  a  right  to  expect,  and  what  he 
must  have  in  this  life,  in  order  to  be  prepared  to  meet  His 
(;od  ;  Christ  is  not  a  partial  Saviour;  He  saves  to  the  utter- 
most, and  he  cleanses  from  aixsj'ji. 

8.  If  tee  say  that  we  have  no  sin]  This  is  tantamount  to 
ver.  10.  If  ice  say  that  we  have  not  sinned.  All  have  sin- 
ned, and  come  short  of  the  glory  of  God  ;  and,  therefore, 
every  man  needs  a  Saviour,  such  as  Christ  is.  It  is  very 
likely  that  the  heretics,  against  whose  evil  doctrines  the  apos- 
tle writes,  denied  that  they  had  any  sin,  or  needed  any  Sa- 
viour. Indeed,  the  Gnostics  even  denied  that  Christ  suffered ; 
the  jEon,  or  Divine  Being  that  dwelt  in  tlie  man  Christ  .lesus, 
according  to  them,  left  Him  when  He  was  taken  by  the  Jews  ; 
and  He,  being  but  a  common  man,  His  suflerings  and  death 
had  neither  merit  nor  efficacy. 

He  deceive  ourselves]  By  supposing  that  we  have  no 
guilt,  no  sinfulness;  and  consequently,  have  no  need  of  the 
hlood  of  Christasan  atoning  sacrifice  ;  this  is  the  most  dread- 
tul  of  all  deceptions,  as  it  leaves  the  soul  under  all  the  guilt 
and  pollution  of  sin  :  exposed  to  hell  and  utterly  unfit  for 
heaven. 

The  truth  is  not  in  us.]  We  have  no  knowledge  of  the 
Gospel  of  Jesus  :  tlie  whole  of  which  is  founded  on  this  most 
awful  truth — all  have  sinned;  al!  are  guilty  ;  all  are  unholy  ; 
and  none  can  recover  himself.  Hence,  it  was  necess.iry  that 
.lesus  Christ  should  become  incarnated,  and  sufl'er,  and  die, 
to  bring  men  to  God. 

9.  //  ice  confess  our  sins]  If,  from  a  deep  sense  of  our 
guilt,  impurity,  and  helplessness,  we  humble  ourselves  before 
God,  acknowledging  our  iniquity.  His  holiness,  and  our  own 


us  our  sins,  and  to  'cleanse  us  from  all  unrighteousness. 
10  If  we  sav  that  we  have  not  sinned,  we  make  him  a  liar, 
and  his  wora  is  not  in  us. 


i3.2--rCh,0.4,- 


.  V«r.7.  Pat  51.: 


Utter  helples-'ness,  and  implore  mercy  for  His  sake  who  has 
died  for  us:  He  is  faithful,  because  to  such  He  has  promised 
mercy,  Psa.  xxxii.  5.  Prov.  xxviii.  13.  and  just,  for  Christ  has 
died  for  us,  and  thus  made  an  atonement  to  the  Divine  Jus- 
lice  ;  so  that  God  can  now  be  just,  and  yet  the  Justifierof  him 
who  believeth  in  Jesus. 

And  to  cleanse  us  from  alt  unrighteousness.]  Not  only  to 
forgive  the  sin,  but  to  purify  the  hear'.. 

Observe  here — 1.  Sin  exists  in  the  soul  after  two  modes  or 
forms:  1.  In  guilt,  which  requires  ^or^i're/i&ss,  or  pardon; 
2.  Ill  pollution,  wliich  requires  cleanaiiig. 

2.  Guilt,  to  be  forgiven,  must  be  confessed  ;  and  pollution, 
to  be  cleansed,  must  be  also  confessed.  In  order  lojind  mercy, 
a  man  must  know  and/ee/  himself  to  be  a  sinner,  that  he  may 
fervently  apply  to  God  for  pardon.  In  order  to  gel  a  clean 
heitrl,  a  man  iiiu.^t  know  ana  feel  its  depravity,  acknowledge 
and  deplore  it  before  God,  in  order  to  be  fully  -'anctified. 

3.  Few  are  pardoned,  because  they  do  not  feel  and  confess 
their  sins  :  and  few  are  sanctified  or  cleansed  from  all  sin,  be- 
cause they  do  not  feel  and  confess  their  own  sore,  and  the 
plague  of  their  hearts. 

4.  As  the  blood  of  Jesus  Christ,  the  merit  of  His  passion 
and  death,  applied  by  faith,  purges  the  conscience  from  all 
dead  works;  so  the  same  cleanses  the  heart  (lom  all  un- 
righteousness. 

5.  As  all  unrighteousness  is  sin;  so  he  that  is  cleansed 
from  all  unrighteousness  is  cleansed  from  all  sin.  To  attempt 
to  evade  this,  and  plead  for  the  continuance  of  sin  in  the  heart, 
through  life,  is  ungrateful,  wicked,  and  even  blasphemous  : 
for,  as  he  who  says  he  has  not  sinned,  ver.  10.  makes  God  a 
liar,  who  has  declared  the  contrary  through  every  part  of  His 
revelation  ;  so  he  that  says  the  Itlood  of  Christ  either  cannot 
or  will  not  cleanse  us  from  all  sin  in  this  life,  gives  also  the 
lie  to  his  Maker,  who  iias  declared  the  contrary  ;  and  thus 
shows  that  tlie  word,  the  doctrine  of  God,  is  not  in  him. 

Reader,  it  is  the  birthright  of  every  child  of  God  to  ba 
cleansed  from  all  sjn,  to  keep  himself  unspotted  from  the 
world,  and  so  to  live  as  never  more  to  offend  his  Maker.  All 
things  are  possible  to  him  that  believeth  ;  because  all  things 
are  possible  to  the  infinitely  meritorious  blood,  and  energetic 
Spirit  of  the  I..ord  Jesus.— See  the  notes  on  the  parallel  pas- 
sages in  the  margin ;  and  particularly  in  St  John's  Gospel, 
chap.  I. 


CHAPTER  II. 

Jle  exhorts  them  not  to  sin  ;  yet  encourages  those  who  may  have  fallen,  hy  the  hope  of  mercy  through  Christ,  who  is  a  pro- 
pitifilion  for  the  sins  of  the  whole  world,  I,  2.  He  who  knows  God,  keeps  His  commandments ;  and  he  who  professes  to 
ahide  in  Chri.'it,  ought  to  walk  as  Christ  walked,  3—6.  The  old  and  new  commandment,  that  we  should  walk  in  the  tight, 
and  lore  the  brethren,  7—11.  The  apostle's  description  of  the  different  states  in  the  family  of  God  ;  little  children,  young 
men,  and  fathers  ;  and  directions  to  each,  12—15.  A  statement  of  what  prevails  in  the  world,  16,  17.  Cautions  against 
nntichrisis,  IS— '23.  Eihortatio  is  to  persevere  in  wliat  they  had  received,  and  to  continue  to  follow  that  anointing  of  the 
Divine  Spirit  hy  which  they  cou,:d  discern  all  men,  and  know  all  things  necessary  to  their  salvation,  and  proper  to  pre- 
pare themfor  eternal  glory,  24—29.    (A.  M.  cir.  4073.     A.  D.  cir.  69.     hupp.  Galba,  Othone,  Vitellio,  et  Vespas.] 

MV  little  children,  these  things  write  I  unto  you,  that  ye  sin      3  And  liereby  we  do  know  that  we  know  him,  if  we  keep  his 
not.   And  if  any  man  sin,  '  we  have  an  advocate  with  the    commandments. 

4  He  <>  ihalsaith,  I  know  him,  and  keepeth  not  bis  command- 
ments, •  is  a  liar,  and  the  truth  is  not  in  him. 

5  But  'whoso  keepeth  his  word,  ^  in  him  verily  is  the  love 

c  John  1  ».t4.42.t  U.51,5C;.  Ci.l  I4.-.1  Ch  1  6.&  4.a^.-c  Ch.l.S.-f  John  14. 
Cl,M-sCh.4.12. 


fV  little  children,  these  things  write  I  unto  you,  that  ye  sin 
not.   And  if  any  man  sin,  '  we  have  an  advocate  with  the 
Father,  .Icsus  Christ  the  righteous : 
2  And  I"  he  is  the  propitiation  for  our  sins:  and  not  for  ours 
ofdy,  but  "  also  for'/Ae  sins  o/"the  whole  world. 

•  Komai.je.JI.    lTiuio«h>a3.     Heb.7.25.fc  9.S).-b  Rom.ns  3.S5.    2Cor.E.18. 

Ch  I  7  t4.IO. 

NOTES. — Verse  I.  My  tittle  children]  TcKvta  fiov,  my  be- 
loved children;  the  address  of  an  affectiontite  father  to  chil- 
dren whom  he  tenderly  loves.  The  term  also  refers  to  the 
apostle's  authority  as  llicir  spiritual  father;  and  their  obliga- 
tion to  obey  as  his  spiritual  children. 

That  ye  sin  not]  This  is  the  language  of  the  whole  Scrip- 
ture; of  every  dispensation,  ordinance,  institution,  doctrine, 
and  word  of  God.  Sin  not ;  do  notrun  into  ruin  :  live  not  so 
as  to  promote  your  own  misery  :  be  happy,  for  it  is  the  will 
of  God  that  ye  should  be  so  :  therefore,  He  wills  that  ye  should 
be  holy;  holine.fs  and  happiness  are  inseparable;  sin  and 
misery  are  equally  so. 

And  if  any  man  sin]  If,  through  ignorance,  inexperience, 
the  violence  of  temptation,  unwalchfulness,  &c.  ye  Iiave  fall- 
en into  sin,  and  grieved  the  Spirit  of  God,  do  not  continue  in 
the  sin,  nor  under  the  guilt ;  do  not  despair  of  being  again  re- 
stored to  the  favour  of  God:  your  case,  it  is  true.  Is  deeply 
deplorable,  but  not  desperate  :  there  is  still  hope,  for — 

We  have  an  advocate  with  the  Father]  We  still  have  Him 
before  the  throne  who  died  for  our  offences,  and  ros"  agtiin 
for  our  justification  ;  and  there  he  makes  intercession  for  us. 
He  is  the  righteous ;  He  who  suiVered  the  jcst  for  the  unjust, 
that  He  might  bring  us  to  God.  Do  not,  tliercfore,  despair, 
but  have  immediate  recourse  to  God  through  Him. 

2.  And  he  is  the  propitiation]  'lXaiT//of.  the  atoning  sacri- 
fice (or  our  sins.  This  is  the  proper  sense  of  the  word,  as 
used  in  the  Septuagint,  where  it  often  occurs ;  and  is  the 
translation  of  CCN  asham,  an  oblation  for  sin.  .\mos  viii.  14. 
nsan  chatath,  a  sacrifice  for  sin,  Ezek.  xliv.  27.  ">''D3  kippur, 
aji  atonement,  Numb,  v  8.  -See  the  note  on  Rom.  iii.  25.  and 


particularly  the  note  on  Luke  xviii.  13.     The  word   is  used 
only  here,  and  in  chap.  iv.  10. 

.And  not  for  ours  only]  It  is  not  for  us  apostles  that  He  has 
died,  nor  exclusively  for  the  Jewish  people,  but  -cpt  oXov  tom 
Kocfiiiv,for  the  ichole  world.  Gentiles  as  well  as  Jews  :  all  the 
descendants  of  Adam.  The  apostle  docs  not  say  that  He  died 
for  any  select  part  of  the  inhabitants  of  the  earth,  or  for  some 
out  of  every  nation,  tribe,  or  kindred,  but  for  Aix  mankujd  : 
and  the  attempt  to  limit  this  is  a  violent  outrage  against  God 
and  His  word. 

For  the  meaning  of  the  word  napaK\rtTOi,  which  we  hero 
translate  advocate,  see  the  note  on  John  xiv.  16. 

From  these  verses  we  learn  that  a  poor  backslider  need  not 
despair  of  again  finding  mercy:  this  passage  holds  out  suffi- 
cient encouragement  ibr  his  hope.  There  is  scarcely  another 
such  in  the  Bible;  and  why!  That  sinners  might  not  pre- 
sume on  the  mercy  of  God.  And  why  this  onel  That  no 
backslider  might  utterly  despair.  Here,  then,  is  a  guard 
against  presumption  on  the  one  hand,  and  despondency  on 
llie  other. 

3.  And  hereby  we  do  know  tliat  we  know  him]  If  we  keep 
the  commandments  of  God,  loving  Him  with  all  our  heart, 
and  our  neighbour  as  ourselves,  we  liave  the  fullest  proof 
that  we  have  the  true  saving  knowledge  of  God  and  His 
Clirist.  The  Gnostics  pretended  to  much  knowledge,  but 
their  knowledge  left  them  in  possession  of  nil  their  bad  pas- 
sions, and  unholy  habits  ;  they,  therefore,  gave  no  proof  that 
they  had  kimwn  either  God  or  his  Son  Jesus  :  nor  is  any  man 
properly  acquainted  with  God,  who  is  still  under  the  power  of 
his  sins. 

. . .     ■  4G3 


U'e  should  walk  in  Ike  light, 


I.  JOHN. 


and  lore  (he  breth  ren. 


of  God  perfected  :  i>  hereby  know  we  tViat  we  are  in  hira. 

6  ■  He  lhat3aith  he  abideth  in  him  "nought  himself  also  to 
walk,  even  as  he  walked. 

7  Brethren,  '  I  write  no  new  commandment  unto  you,  but  an 
old  commandment  ■"  which  ye  had  from  the  beginning.  The 
old  commandment  is  the  word  which  ye  have  heard  fiom  the 
beginning. 

8  Again,  "  a  new  commandment  I  write  unto  yon,  which 
thing  is  true  in  liim  and  in  you :  "  because  the  darkness  is 
pasCand  r  tlie  true  light  nowshinet'.i. 

hCh4  13-iMohn  l.i,4,:>.-lc  Matt.  11.23.  John  13.15.  1  Pet.2.21.— 1  9  .Tohn  6.— 
mCh.S.il.  SJohnS.— n.lolmn.31.al5.12— oKom  13  13    Erh  5.S.   1  The33.S..5,a 


4.  He  thai  saiih,  I  know  him]  This  is  a  severe  blow  against 
those  false  teachers,  and  ag.:iinst  all  pretenders  to  religious 
knowledge,  who  live  under  the  power  of  their  sins  ;  and 
against  all  Antinomians,  and  false  boasters  in  the  righteous- 
ness of  Christ,  as  a  covering  for  their  personal  unholiness. 
They  are  all  tiars,  and  no  trulh  of  God  is  in  tliem. 

5.  Bat  uhoso  keepeth  his  word]  Conscientiously  observes 
his  doctrine,  the  spirit  and  letter  of  the  religion  of  Christ. 

Is  the  love  of  God  perfected]  The  design  of  God's  love  in 
sending  Jesus  Christ  into  the  world  to  die  for  the  sin  of  man 
is  TtrtAiiwrai,  accomplished,  in  that  man  who  receives  the 
doctrine,  and  applies  for  the  salvation  provided  for  him.  This 
seems  to  be  the  meaning  of  the  apostle. 

That  tee  are  in  him.]  That  we  have  entered  into  His  Spirit 
and  views,  received  His  salvation,  have  been  enabled  to  walk 
in  the  light,  and  have  communion  with  Him  by  the  Holy 
Spirit. 

6.  Abideth  in  hiiiz]  He  who  not  only  professes  to  have 
known  Christ,  but  also  tliat  he  has  communion  with  Him, 
and  abides  in  His  favour,  should  prove  the  truth  of  his  pro- 
fession, by  walking  eis  Christ  walked;  living  a'  life  of  devo- 
tion and  obedience  to  God,  and  of  benevolence  and  benefi- 
cence to  his  neighbour.  Thus  Christ  walked;  and  he  has  left 
us  an  example  that  we  should  follow  His  steps. 

To  be  in  Christ,  ver.  5.  is  to  be  converted  to  the  Christian 
faith,  and  to  have  received  the  remission  of  sins.  To  abide 
in  Christ,  ver.  6.  is  to  continue  in  that  state  of  salvation,' 
growing  in  grace,  and  in  the  knowledge  of  our  Lord  Jesus 
Christ. 

7.  Brethren,  I  write  no  new  commandment]  There  seems 
a  contradiction  between  this  and  the  next  verse.  But  the  apos- 
tle appears  to  speak  not  so  much  of  any  ditference  in  the  es- 
sencc  of  the  precept  itself,  but  in  reference  to  the  degrees 
of  light  and  grace  belonging  to  the  Mosaic  and  Christian  dis- 
pensations. It  was  ever  the  command  of  God  that  men  sliould 
receive  His  light,  walk  by  that  hght,  and  love  Him  and  one 
another.  But  this  commandment  was  renewed  by  Christ  with 
much  latitude  and  spirituality  of  meaning;  and  also  with 
much  additional  light  to  see  its  extent,  and  grace  to  observe 
it.  It  may,  tiierefore,  be  called  the  old  commandment,  which 
was  from  the  beginning :  and  also  a  new  commandment  re- 
vealed  afresh,  and  illustrated  by  C'hrist,  with  the  important 
addition  to  the  meaning  of  Thou  shall  love  thy  neighbour  as 
thyself,  ye  shaU  love  the  brethren  so  as  to  lay  down  your  lives 
for  each  other. — '^ee  the  note  on  John  xiii.  34. 

Instead  of  a6z'\(p'n,  brethren,  ABC.  thirteen  others,  with 
both  the  Syriac,  'Erpen'a  Arabic,  Coptic,  Sahidic,  Armenian, 
Slavonic,  and  Vulgate,  with  several  of  tlie  Fathers,  have 
aynirriToi,  beloved.     This  is,  without  doubt,  tlie  trtce  reading. 

8.  Wiich  thing  is  true  in  him  and  in  you]  It  is  true  that 
Christ  loved  the  world  so  well  as  to  lay  down  His  life  for  it : 
and  it  was  true  in  tliem,  in  all  His  faitliful  followers  at  that. 
time,  who  were  ready  to  lay  down  their  lives  for  the  testimo- 
ny of  Jesus.  There  is  a  saying  in  Synopsis,  t:-ohiar,  p.  94.  n. 
51.  that  may  cast  some  light  on  this  passage — 77iat  way  in 
which  the  just  have  walked,  although  it  be  old,  yet  may  be 
said  to  he  new  in  the  love  of  the  righteous.  The  love  thai  the 
righteous  bear  to  God  and  to  each  other  is  a  reweicai  of  the 
commandment 

The  dark/tess  is  past]  The  total  thick  darkness  of  the  hea- 
then world,  and  the  comparative  darkness  of  the  Mosaic  dis- 
pensation, dive  now  passing  aicay ;  and  the  pure  and  supe- 
rior light  of  Christianity  is  now  diffusing  its  beams  every 
where.  He  does  not  say  that  tlie  darkness  was  all  gone  by, 
but  TTapayerai,  it  is  passing  away :  he  does  not  say  that  the 
fulness  of  the  light  had  appeared,  but  nit  (paivci,  it  is  now 
shining  ;  and  will  shine  more  and  more  to  the  perfect  day  : 
for,  the  darkness  passes  away  in  proportion  as  the  light  shines 
and  increases. 

9.  He  that  saith  he  is  in  the  light]  He  that  professes  to  be 
a  convert  to  Christianity,  even  in  the  lowest  degree — and  ha- 
teth  his  brother :  not  only  does  not  love  him,  but  wills  and 
does  him  evil,  as  tlie  Jews  did  the  Gentiles — is  in  darkness ; 
has  received  no  saving  knowledge  of  the  truth  j  and,  what 
ever  he  may  pretend,  is  in  heathen  ignorance,  or  even  worse 
than  heathen  ignorance,  to  the  present  time,  notwitlistanding 
the  clear  shining  of  the  light  of  the  Gospel. 

10.  He  that  luvcth  his  brother]  That  is,  his  neighbour,  his 
fellow-creature,  whether  Jew  or  Gentile,  so  as  to  bear  him 
continual  good  will,  and  to  be  ready  to  do  him  every  kind  of- 
fice :  Abideth  in  the  light ;  not  only  gives  proof  that  he  has 
received  Christ  Jesus  the  Lord,  bnt  that  he  walks  in  Him, 
that  he  retains  the  grace  of  his  justification,  and  grows 
therein. 

And  there  is  none  occasion  of  stumhli n a  in  him]  Kit  u-Kai- 

m 


9  "i  He  tliat  saith  he  is  in  the  liglit,  and  hateth  his  brother,  is 
in  darkness  even  until  now. 

10  '  He  that  loveth  his  brother,  abideth  in  the  light,  end 
'  there  is  none  'occasion  of  stmnbling  in  him. 

11  But  he  that  hateth  his  brother  is  in  darkness,  and  "  walk- 
eth  in  darkness,  and  knoweth  not  whither  he  goelh,  because 
that  darkness  hath  blinded  his  eyes. 

12  I  write  unto  you,  little  children,  because  "  your  sins  arc 
forgiven  yon  for  his  name's  sake. 

13  I  write  unto  you,  fathers,  because  ye  have  known  him, 


oa.Xoi/  £v  avTo)  ovk  ST',  and  there  is  no  stumbling-block  in 
him:  he  neither  gives  nor  receives  offence:  love  prevents 
him  from  giving  any  to  his  neighbour,  and  love  prevents  him 
from  receiving  any  from  his  neigiibonr,  because  it  leads  him 
tofut  the  best  construction  on  everything.  Besides,  as  he 
walks  in  the  light,  he  sees  the  stumbling-blocks  that  are  in  the 
way,  and  avoids  them;  evei-y  part  of  his  path  being  illumi- 
nated. Many  fall  into  sin  because  they  do  not  see  the  snares 
that  are  in  their  way ;  and  they  do  not  see  the  snares  be- 
cause they  either  have  not  received,  or  do  not  abide  in  the 
light. 

11.  But  he  that  hateth  his  brother  is  in  darkness]  He  is 
still  in  his  heathen  or  unconverted  state  :  and  walketh  in  dark- 
ness ;  Viis  conduct  being  a  proof  of  that  state — and  knoireth 
not  whiiner  he  goeth  ;  having  no  proper  knowledge  of  God  or 
eternal  things  :  and  cannot  tell  whether  he  is  going  to  heaven 
or  hell — because  that  darkness  has  blinded  his  eyes  ;  darken- 
ed his  whole  soul,  mind,  and  heart. 

12.  I  write  unto  you,  little  children]  TcKina,  beloved  chil- 
dren ;  see  on  ver.  1.  those  who  were  probably  the  apostle's 
own  converts ;  and  members  of  the  church  over  which  he 
presided.  But  it  may  be  applied  to  young  converts  in  gene- 
ral ;  those  who  can  call  God  Abba,  Father,  by  tlie  Holy  Spi- 
rit :  therefoi-e,  he  says  of  them,  that  their  sins  icere  forgiven 
them  for  His  name's  sake;  i.  e.  on  account  of  Jesus,  the  Sa- 
viour, who  had  died  for  them,  and  was  now  their  Mediator  at 
the  right  hand  of  God. 

13.  I  ic rite  unto  you,  fathers]  By  fathers  It  is  it>ry  nkely 
that  the  apostle  means  persons  who  had  embraced  Christian- 
ity on  its  first  promulgation  in  Judea,  and  in  the  Lesser  Asia; 
some  of  whom  had  probably  seen  Christ  in  the  flesh  ;  for  this 
appears  to  be  what  is  meant  by.  Ye  have  knoicn  him  from 
the  beginning.  These  were  tlie  elders,  and  cyewitnes-^ef', 
who  were  of  the  longest  standing  in  the  church,  and  well  es. 
tablished  in  the  truths  of  the  Gospel  and  in  Ciiristian  e.\po- 
rience.  But  tov  an'  anxvi,  him  icho  is  from  the  beginning, 
may  mean  Jesus  Christ  in  the  eternity  of  ILs  nature ,  see 
John  i.  1,  2.  but  the  sense  is  the  same. 

1  write  unto  you,  young  men]  These  were  confinncd  dis- 
ciples of  Christ ;  persons  who  were  well  grounded  in  the 
truth  ;  had  been  thoroughly  exercised  in  the  Christian  war- 
fare ;  were  no  longer  agitated  by  doubts  and  fears;  but  had 
arrived  at  the  abiding  testimony  of  the  Spirit  of  God  in  their 
consciences  :  hence  they  are  said  to  have  overcome  the  nick- 
ed one,  ver.  14.  They  were  persons  in  the  prime  of  life,  and 
in  the  zenith  of  their  faith  and  love. 

I  write  unto  you,  little  children]  Xlaiiia,  a  very  dilTerent 
term  from  that  nsed  in  the  12th  verse,  rcKvia,  wnlih  means 
beloved  children,  as  we  have  already  seen.  This  is  another 
class,  and  their  state  is  ditferently  described  :  ye  have  knotnt 
the  Father.  If  the  apostle  does  not  use  these  two  words  in- 
diffeiently, /our  states  instead  of  three,  are  here  described  : 

1.  Fatheks,  those  who  had  been  converted  at  the  very  com- 
mencement of  Christianity,  and  had  seen  the  etercal  Word 
manifested  in  the  flesh. 

2.  Young  Men,  vca-.'iaKoi,  youths  in  the  prime  of  their  spiri- 
tual life,  valiant  soldiers,  fighting  under  the  banner  of  Christ, 
who  had  confounded  Satan  in  his  wiles,  and  overcome  him 
by  the  blood  of  the  Lamb. 

3.  Little  Children,  -aatiai,  disciples  of  Christ,  not  of  very 
long  standing  in  the  church,  nor  of  much  experience;  but. 
who  had  known  the  Father :  i.  e.  persons,  who  being  made 
sons,  God  had  sent  the  Spirit  of  His  Son  into  their  hearts, 
whereby  they  cried  Abba,  Father ! 

4.  Beloved  Children,  rcKvia,  the  most  recent  converts ;  and 
particularly  those  among  young  7nen  and  women,  who,  fron 
their  youth,  simplicity,  open-heartedness,  and  affectionate  at- 
tachment to  God  and  His  cause,  were  peculiarly  dear  to  this 
aged  ajiostle  of  Jesus  Christ.  These  are  represented  as  hay 
ing  their  sins  forgiven  them  on  account  of  his  name,  ^la  -■ 
ovofia  nvTov,  that  ts,  for  the  sake  of  Jesus ;  or,  on  account  of 
His  merit  or  worthiness. 

These /our  classes  constitute  the  household  or  family  of 
God  :  each  class,  in  iisccnding  gradation,  seems  to  have  had 
more  liglif,  experience,  and  holiness,  tlian  the  other.  1.  The 
TCKvia,  beloved  chiJdren,  or  infants,  are  those  who  ore  just 
born  into  the  heavenly  family.  2.  The  vaiiia,  little  children 
are  those  who  are  able  to  walk  and  speak  ;  they  know  their 
heavenly  Father;  and  can  call  Him  by  that  name.  3.  Tlie 
young  men,  vtaviamn,  are  such  as  arc  grown  up  to  man's  es- 
tate; tliese  perform  the  most  didicult  part  of  the  labour,- and 
are  called  to  fight  the  battles  of  the  Lord.  4.  The  fathers, 
TTartpa,  are  those  who  are  at  the  foundation  of  tlic  spiritual 
faniilv,  and  have  known  the  whole  economy  of  the  work  of 
God  lu  theinrclves  and  in  others.    Thtte  have  the  largest 


%Ve  muil  not  love  the  world, 


CHAPTER  II. 


nor  the  things  of  the  voild. 


■w  that  «■»  from  the  beginning.  I  write  unto  von,  young  men, 
because  ye  have  overcome  the  wicked  one.  1  write  unto  you, 
little  children,  because  ye  have  known  the  Father. 

14  I  have  written  unto  you,  fathers,  because  ye  have  known 
him  that  is  from  the  beginning.  I  have  written  unto  you, 
young  men,  because  "  ye  are  strong,  and  the  word  of  God  abi- 
deth  in  you,  and  ye  have  overcome  the  wicked  one. 

15  '  Love  not  the  world,  neither  the  thintjs  that  are  in  the 
world.  '  If  any  man  love  the  world,  the  love  of  the  Father  is 
not  in  him. 

16  For  all  that  is  in  the  world,  the  lu.st  of  the  flesh,  •  and  the 
lust  of  the  eyes,  and  tlie  pride  of  life,  is  not  of  the  Father,  but 
is  of  tlie  world. 

wrh«p.l.l—xEphes6.I0.—y  Rom. 12.2.— iMui  6.2<.  Gal. 1.10.  James4  4.— 
«EccleJ..'.ll -hi  Cor.7.31.  JsmM  1.10.a4  14.  1  Pet.  1.24.— c  John  21  0.-<t  Heb. 
1.2.— e2Thfss.2.H,&c.  2P«.S,1.  Ch  4.3.-f  .M«lt.24  3,21.  2  John  ?. 

Stock  of  spiritual  wisdom,  and  religious  experience.  All  tliese 
answer  to  the  component  members  of  a  perfect  human  family. 
1.  There  is  the  beloved  infant,  dandled  on  the  knees  of  its 
parents.  2.  There  are  the  Utile  children  that  can  speak  a 
little,  run  about,  answer  to  their  own  n^mes,  distinguish  and 
call  on  their  father  and  mother;  and  are  now  put  under  in- 
struction. 3.  There  are  the  youths,  those  who  are  grown  up 
to  man's  estate,  are  strong  to  labour,  retain  the  instructions 
they  have  received,  act  -'pon  them;  and  are  occasionally 
called  upon  to  defend  their  family,  property,  and  country, 
against  spoilers  aiid  oppressors.  4.  There  are  the  parents, 
\.Ue  father  and  mother,  from  whom  the  family  sprang;  and 
who  are  the  governors  and  directors  of  the  houseliold.  To 
these /our  classes,  in  a  perfect  family,  the  aposlle  appears  to 
allude;  and  we  see,  considered  in  this  light,  with  what  deli- 
cacy and  propriety  he  uses  these  images. 

14.  'J'he  icord  of  God  abidelh  in  you]  Ye  have  not  only 
thoronglily  known  and  digested  the  Uivine  doctrine,  but  your 
hearts  are  moulded  into  it :  ye  know  it  to  be  the  truth  of  God, 
from  the  /lower  and  liappiness  with  whicli  it  inspires  you; 
and  from  the  constant  abiding  testimony  of  the  spirit  of  that 
truth,  which  lives  and  witnesses  wherever  that  truth  lives 
and  predominates. 

15.  Love  not  the  it-orld]  Though  these  several  classes  were 
so  well  acquainted  with  divine  things,  and  had  all  tasted  the 
powers  of  the  world  to  come  ;  yet,  so  apt  are  men  to  be  drawn 
aside  by  sensible  things,  that  the  Holy  ;<pirit  saw  it  necessary 
fo  caution  thfse  against  the  love  of  the  world,  the  inordinate 
<lesire  of  earthly  things.  Coretoiisness  is  tlie  predominant 
vice  of  old  age:  Ye  fathers,  love  not  the  world.  The  things 
which  are  in  the  world,  its  profits,  pleasures,  and  honours, 
have  the  strongest  allurements  for  youth ;  therefore,  ye  young 
Tnen,  little  children,  and  bnhes,  love  not  the  things  of  this 
world.  I.ct  those  hearts  abide  faithful  to  God,  who  have  taken 
Hiin  for  their  portion. 

The  love  of  the  father  is  not  in  him.]  The  love  of  God,  and 
the  love  of  earthly  things  are  incompatible.  If  you  give  place 
to  the  love  of  the  world,  the  love  of  God  cannot  dwell  in  you  ; 
and  if  you  have  not  His  love,  you  can  hai-e  no  peace,  no  holi- 
ness, no  heaven. 

16.  for  all  that  is  in  the  world]  .\11  that  it  can  boast  of,  all 
tliat  it  can  promise,  is  only  sensual,  transient  gratification: 
and  even  this  promise,  it  cannot  fulfil;  so  that  its  warmest 
votaries  can  complain  loudest  of  tlieir  disappointment. 

'J'he  hist  of  the  fif.sh]  Sensual  and  impure  desires,  which 
seek  their  gratification  in  women,  strong  drink,  delicious 
viands,  and  the  like. 

Lust  of  the  eye]  Inordinate  desires  after  finery  of  every 
kind  :  gaudy  dress,  splendid  houses,  superb  furniture,  expen- 
sive equipage,  traiipings  and  decorations  of  all  sorts. 

Pride  of' life]  Ilunling  after  honoui-s,  titles,  and  pedigrees. 
Boasting  of  ancestry,  family  connexions,  great  offices,  honour- 
able acquaintance,  and  the  like. 

Is  not  of  the  Father]  Nothing  of  these  inordinate  attach- 
ments either  comes  from,  or  leads  to,  God.  They  are  of  this 
World  ;  here  thev  begin,  flourish,  and  end.  They  deprave  the 
mind,  divert  it  from  divine  pursuits,  and  render  it  utterly  in- 
capable of  spiritual  enjoyinenLs. 

17.  T7ie  u-orld  passelh  airay]  All  these  things  are  continu- 
ally fading  and  perishing:  and  the  very  state  in  which  they 
are  possessed  is  changing  perpetually;  and  the  earth  and  its 
woi  KS  will  be  shortly  burnt  up. 

And  the  lust  thereof]  The  men  of  this  world,  their  vain 
pursuits,  »nd  delusive  pleasures,  are  passing  away  in  their 
successive  generations;  and  their  very  memory  perishes: 
hut  he  that  doelh  the  will  nf  God,  that  seeks  Ilie  pleasure,  pro- 
fit, and  honour,  tliat  come  from  above,  shall  abide  for  ever ; 
always  happy,  through  time  and  eternity ;  because  God,  the 
unchangeable  source  of  fflicity,  is  his  portion. 

18.  Little  children,  it  is  the  last  time]  This  place  is  vari- 
ously umlerstood.  This  is  the  last  dispensation  of  grace  and 
mercy  to  mankind  :  the  present  age  is  the  conclusion  of  the 
Jewish  state,  as  the  temple  and  holv  city  are  shortly  to  be 
destroyetl.  Bnt  as  there  are  manv'who  suppose  that  this 
cpisti*  was  written  after  the  destruction  of  .lerusalem  ;  conse- 
quently the  words  cannot,  on  that  supposition,  refer  to  this 
Others  think  that  caxarri  cjpo  should  be  translated  a  most 
difficult,  perilous,  and  wretched  time;  a  time  in  which  nil 
kinds  of  vices,  heresies,  and  pollutions,  shall  have  their  full 
reign  :  that  time  which  our  Lord  predicted.  Matt.  vii.  15.  when 
He  said,  Beware  of  false  prophets,    xxiv.  II,  \Z  Many  false 

Vol.  VI,       '  3  .N 


17  And  ''the  world  passeth  away,  and  the  lust  th'.-reof :  bu 
he  that  doeth  the  will  of  God  abide'th  for  ever. 

IS  '  Little  children,  ^  it  is  the  last  time :  and  as  ye  have  henrd 
that '  antichrist  shall  come,  '  even  now  are  there  many  anti- 
christs ;  whereby  we  know  »  that  it  is  the  last  time. 

19  h  They  went  out  from  us,  but  they  were  not  of  us  ;  for  •  if 
they  had  been  of  us,  tliey  would  no  doubt  have  continued  with 
us:  but  they  went  oM/,'k  that  they  might  be  made  manifest 
that  they  were  not  all  of  us. 

20  But'i  ye  have  an  unction  "  from  the  Holy  One,  and  "  ye 
know  all  things. 

21  1  have  not  written  unto  you  because  ye  know  not  tVio  truth, 
but  because  ye  know  it,  and  that  no  lie  is  of  the  truth. 

C  1  Tim. 4  1.  2  Tim  a  l—h  Pel  13.13.  Pm  41  3.  Acis  20  30.-1  .M«it.a4.."4.  JoliB 
6.;Tr.t  n.2S,29.  2Tiin  2.19.- k  1  Cor  11.19— laOr.i.SI.  Hrt  1.9.  Vtt«27.!- 
m  .Mark  1.24.  Acts  3  14  — n  John.  10.4,  5  t  I4.2i>  &  16  13.  Ver  ;^, 

prophets  shall  arise,  and  shall  deceive  many;  and  because 
iniquity  shall  abound,  the  lore  of  many  shall  wax  cold.  And 
verse  24.  There  shall  arise  false  Cnrists  and  false  prophets, 
and  shall  show  great  signs  and  wonders.  And,  verso  2ri. 
Behold,  I  hare  told  you  before.  Now  the  apostle  may  allude, 
to  these  predictions  of  our  Lord  :  but  all  these  refer  to  a  tinid 
antecedent  to  the  destruction  of  Jerusalem.  I  am  thereforn 
inclined  to  think,  whatever  may  be  here  the  precise  meaning 
of  the  last  time,  that  the  epistle  before  us  was  written  whil« 
Jerusalem  yet  stood.  See  what  is  said  in  the  Preface  on  this 
head. 

Antichrist  shall  come]  Wlio  is  this  A-vrtxpirof,  Antichrist  t 
Is  he  the  emperor  Domilian,  the  Gnostics,  \icolaitans,  Na- 
zareans,  Cerinlhians,  Jtomish  pontiffs,  &c.  Acl  Ans.  Anv 
person,  thing,  doctrine,  system  of  religion,  polity,  &c.  which 
is  opposed  to  Christ,  and  to  the  spirit  and  spread  of  His  Gos- 
pel, is  antichrist.  We  need  not  look  for  this  imaginary  being 
in  any  of  the  above  exclusivelv.  Even  Protestantism  may 
have  its  antichrist  as  well  as  Popery.  Every  man  who  op- 
poses the  spirit  of  the  Gospel,  and  every  teacher  ami  writer 
who  endeavoui-s  to  lower  the  Gospel  standard  to  tlie  spirit 
and  taste  of  the  world,  is  a  g'-nuine  antichrist,  no  niatter 
where,  or  among  whom,  he  is  found.  The  heresies  which 
sprang  up  in  the  days  of  s-t.  John,  were  the  antichrist  of  that 
time.  As  there  has  been  a  siiccf  ssion  of  oppositions  to  Chri.'- 
lianity,  in  its  spirit  and  spread,  through  every  age  since  its 
promulgation  in  the  world;  so  there  has  been  a  succession  of 
antichi  ists.  We  may  bring  this  matter  mucli  lower;  every 
enemy  of  Christ,  every  one  who  opposes  His  reign  in  Ih>{ 
world,  in  others,  or  in  himself,  is  an  antichrist :  and,  conse- 
quently, every  wicked  man  is  an  antichrist.  But  the  nama 
has  been  generally  applied  to  whatever  person,  or  thing,  sya- 
temntically  opposes  Christ  and  His  religion. 

Many  antichrists]  Many  false  prophets,  false  Messiahs, 
heretics,  and  corrupters  of  the  truth. 

Whereby  we  know  that  it  is  the  last  time]  That  time  which 
our  Lord  has  predicted  ;  and  of  which  he  has  warned  us. 

19.  They  went  out  from  us]  These  heretics  had  bPlonged 
to  our  Christian  assemblies  ;  they  professed  Christianity,  and 
do  so  still:  but  we,  ap.'Stles,  did  not  commiFsion  ihem  to 
preach  to  you,  for  ihcy  have  disgraced  the  Divine  doctrine 
with  the  most  pernicious  opinions;  tliey  have  given  up,  or 
explained  away,  its  most  essential  princiiil':'B;  they  have  min- 
gled ;)if:  rest  with  heathenish  rites  and  Jewis!:  iilosses.  Wiiilc, 
therefore,  we  acknowledge  that  they  once  belonged  to  us,  we 
assert  that  they  are  not  of  us.  They  are  not  Christians;  wo 
abhor  their  conduct  and  their  creed.  We  never  sent  them  to 
teach. 

They  teere  not  of  us]  For  a  considerable  time  before  thov 
left  our  assemblies,  they  gave  proofs  that  they  had  deparleil 
from  the  faith  ;  for  if  they  had  been  of  us,  if  they  had  been 
apostles,  and  continued  in  the  firm  belief  of  the  Christian 
doctrines,  tjiey  would  not  have  departed  from  us  to  form  a 
sect  of  themselves. 

That  they  were  not  nil  of  us.]  They  were  not  expelled  from 
the  (Christian  church;  they  were  not  sent  out  by  us;  but 
they  separated  from  it  and  ns.  None  of  them  had  been  in- 
spired as  we  apostles  were,  though  they  pretended  to  a  very 
high  teaching;  but  their  separating  from  ns  manifested  that 
they  were  not  taught,  as  we  were,  by  the  ^"pirit  of  God.  These 
false  teachers  probably  drew  many  sincere  souls  away  with 
them:  and  to  this  it  is'probable  the  apostle  alludes,  when  ho 
says,  they  were  not  all  of  vs.     Some  were ;  others  were  not. 

!20.  But  ye  have  an  unction]  The  word  \piciia  signifies 
not  an  unction,  but  an  ointment;  the  very  thing  itself  by 
which  anointing  is  eflected;  and  so  it  was  properly  rendered 
in  onr  former  translations.  Probably  this  is  an  allusion  lo  thn 
holy  anointing  oil  of  the  law,  and  to  Psa.  xh.  7.  God  hath 
anointed  thee  with  the  oil  of  gladness.  He  hal!i  given  thee 
Xhe  plenitude  of  the  Spirit,  which  none  of  thy  t'ellotrs,  none 
of  the  prophets,  ever  received  in  such  abundance.  By  this  it 
is  evident,  that  not  only  the  gifts  of  the  Spirit,  biit  the  Holy 
Spirit  Himself,  is  inteivled.  This  Spirit  dwell  at  that  time  in 
a  pecuhar  manner  in  the  church,  to  teach  apoeiles,  teachers, 
and  all  the  primitive  believers,  every  thin?  requisite  for  their 
salvation;  and  to  make  Ihem  the  instiumrnts  of  handing 
down  to  posterity,  that  glorious  system  of  truth  which  is  con- 
tained in  the  New  Testament  As  oil  was  vis»d  among  the 
Asiatics  for  the  inauguration  of  persons  into  important  offices: 
and  this  oil  was  acknowledged  to  be  an  emblem  of  the  gift» 
and  graces  of  Ms  Holy  ■Spirit,  without  which  the  duties  ol 
465 


He  is  a:iHchris(  icho  denies 

22  °  Who  is  a  liar  tnit  he  that  denietli  that  Jesus  i?  the  Chrisf! 
He  is  antichrist,  tliat  denicth  the  Father,  and  the  Son, 

23  P  Whosoever  deniclh  the  Son,  the  same  hatli  not  the  Fa- 
ther: bul  9  lie  that  atknowlcdgeth  the  Son  hath  the  Father 
also. 

24  Let  that  therefore  abide  in  you,  'which  ye  have  heard 
from  the  beginning.  If  that  which  ye  have  heaid  from  tlie 
heginnin'5  .=;[iall  remain  in  you,  'ye  also  shall  continue  in  the 
Son,  and  'in  the  Father. 

25  '  And  tliis  is  the  promise  that  he  hath  promised  us,  even 
eternal  life. 


those  oflices  could  not  be  discliarged:  so  it  is  put  here  for  the 
Spirit  Himself,  v.'ho  presided  in  llie  church,  and  from  which 
nil  gifts  and  graces  flowed.  The  xpiujia.  chrism,  or  ointment 
here  mentioned,  is  also  an  allusion  to  the  holy  anointing  oint- 
luent  prescribed  by  God  himself,  Exod.  xxx.  23 — 25.  which 
was  composed  of  fine  myrrh,  sweet  cinnamnn,  sweet  cala- 
inas,  cassia  lignea,  and  olive  oil.  This  was  an  emblem  of 
'.lie  gifts  and  graces  of  the  Divine  Spirit.  See  the  notes  on 
the  above  place.  And  for  the  reason  of  this  anointing,  see 
the  note  on  Exod.  xxix.  7. 

Ye  know  all  things.]  Every  truth  of  God  necessary  to  your 
salvation,  and  the  salvation  of  man  in  general:  and  have  no 
need  of  that  linowledgo  of  which  the  Gnostics  boast. 

But  allhougli  tlie  above  is  the  sense  in  which  this  versf"  is  ge- 
nerally understood,  yet  there  is  reason  to  doubt  its  accuracy. 
The  ailjective  navra,  which  we  translate  all  things,  is  most 
probiibly  the  accusative  case  singular,  having  n:i/9fi(0Tai/,  vian, 
or  some  such  substantive,  understood.  The  verse,  tlierefore, 
should  be  translated,  Ye  have  an  ointment  from  the  Holy 
One.  and  ye  know,  or  rf/scerw.  Everyman.  This  interprct-ition 
appears  to  be  confirmed  by  r(ov  Tr\av(ovT(jv,  in  ver.  ?G.  t/iose 
who  are  deceiving,  or  misleading,  yon,;  and  in  tlie  same 
sense  should  vavrtiiv,  ver.  27.  be  understood.  Bul  as  the  same 
anointing  teachetli  you,  Travrwv,  not  of  all  tilings,  bnt  of  all 
MEN.  It  is  plain,  from  the  whole  tenor  of  the  epistle,  that  St. 
John  is  guarding  the  Christians  against  seducers  and  deceiv- 
ers, wlio  were  even  then  disturbing,  and  striving  to  corrupt 
the  church.  In  consccpience  of  this,  he  desires  them  to  try  the 
spirits  ichetlier  they  icere  nf  God,  Chap.  iv.  1.  Bul  how  were 
they  to  try  them  '!  Principally  by  that  anoinJing,  Xhalspiritu- 
al  light  and  discerytment,  which  they  had  received  from 
God  ;  and  also  by  comparing  the  doctrine  of  tliese  men  with 
what  they  luid.  heard  from  the  beginning.  The  anointing 
here  mentioned  seems  to  mean  tlie  spirit  of  illumination,  or 
preat  knowled;;e  and  discernment  in  spiritual  things.  By 
this  they  could  readily  distinguish  the  false  apostles  from  the 
true. 

21.  I  have  7iot  irritten,  &c.]  It  is  not  because  ye  are  igno- 
rant  of  these  things  that  I  write  to  you;  hut  because  you 
knoie  them,  and  can  by  these  judge  of  the  doctrines  of  those 
false  teacliers,  and  clearly  perceive  that  they  are  liars ;  for 
they  contradict  the  truth  which  ye  have  already  received,  and 
consequently  their  doctrine  is  a  lie  ;  and  no  lie  can  be  of  the 
truth,  i.  e.  consistent  with  Christianity. 

22.  Who  is  a  liar  hat  he  t/tat  denieth  that  Jesus  is  the 
Christ  7]  Here  we  sec  some  of  the  false  doctrines  which  were 
thoa  propagated  in  the  world.  There  were  certain  persons 
who,  while  they  acknowledged  .Tesus  to  be  a  Divine  I'eacher, 
denied  Him  to  be  the  Christ,  i.  e.  the  Messiah. 

lie  is  antichrist,  that  denieth  the  father  and  the  Son.]  He 
is  antichrist  who  denies  the  supernatural  and  miriiculons  birth 
of  Jesus  Christ ;  wlio  denies  Jesus  to  be  the  Son  of  God;  and 
who  denies  God  to  be  the  Father  of  the  Lord  Jesus  : — tlius, 
he  denies  the  Father  and  the  Son.  The  Jews  in  general,  and 
the  Gnostics  in  particular,  denied  the  miraculous  conception 
of  Jesus:  with  both  be  was  accounted  no  more  than  a  com- 
inon  man,  the  son  of  Joseph  and  Mary.  But  the  Gnostics  held 
that  a  divine  person,  ^Eon,  or  angelical  being,  dwelt  in  him  ; 
hut  all  things  else  relative  to  His  miraculous  generation  and 
divinity  they  rejected.  These  were  antichrists,  who  denied 
Jesus  to  be  the  Christ. 

23.  Whosoever  denieth  the  Son]  He  who  denies  Jesus  to  be 
the  Son  of  God,  and  consequently  the  Christ  or  Messiah,  he 
hath  not  the  Father,  he  can  have  no  birth  from  above,  he  can- 
not be  enrolled  among  the  children  of  God  ;  because  none  can 
be  a  child  of  God,  but  by  faith  in  Christ  Jesus. 

ffe  that  acknowledgetli  the  Son  hath  the  Father  also]  This 
clause  is  printed  by  our  translators  in  italics,  to  show  it  to  be 
of  doubtful  authority,  as  it  was  probably  wanting  in  the  cliief 
of  those  MSS.  which  they  consulted  ;  as  it  v>'as  in  Coverdale's 
Uible,  printed  1535;  Tindal's  text,  printed  in  1548;  and  in  all 
the  early  printed  editions  (which  1  have  seen)  previously  to 
1566;  the  Bible  of  Richard  Cardmarden,  printed  in  English 
at  Rouen,  where  this  clause  is  inserted  in  a  diflerenl  letter, 
between  bracki-ts.  Bnt  that  the  clause  is  genuine,  and  should 
be  restored  to  the  text  without  any  mark  of  spuriousness,  as 
I  have  done  in  the  text  of  Ibis  work,  is  evident,  from  tlie  au- 
thorities by  which  it  is  supported.  It  is  found  in  ABC.  and  in 
between  twenty  and  thirty  others  of  the  best  authority  ;  as 
nlso  in  both  the  Syriac,  Erpen's  Arabic.  Coptic,  Sahidi'c,  Ar. 
menian,  and  Vijlgute.—\\  is  also  quoted  as  a  part  of  the  text 
by  Origen,  Me'etins,  Athanasius,  both  the  Cyrils,  Theophy- 
Intt,  Vigilius  of  Tapsnm,  Prlagin,s,  Crrcalis,' Cassian  ;  and 
in  substaucc  bv  Fulhaliu.?,   Epiphrinins    C'lprian,   Hihtr'i, 


I.  JOHN. 


the  Father  and  the  Son. 


26  These  things  have  I  written  unto  you  "  concerning  them 
that  seduce  you. 

27  But  *■  the  anointing  which  ye  have  received  of  him  abidcth 
in  you,  and  "  ye  need  not  that  any  man  teach  you  ;  but  as  the 
same  anointing  "  teacheth  you  of  all  things,  and  is  truth,  and 
is  no  lie,  and  even  as  it  hath  taught  you,  ye  shall  abide  in  ''him. 

28  And  now,  little  children,  abide  in  him  ;  that,  '  when  he 
shall  appear,  we  may  have  confidence, "  and  not  be  ashamed 
before  him  at  his  coming. 

29  I' If  ye  know  that  he  is  righteous,  "-  ye  know  that  ■*  every 
one  that'doeth  righteousness  is  born  of  him. 


Faustinns,  Litcifer  of  Cag,VtaT\,  Aiigustin,  and  Bede.  It  is 
wanting  in  the  Arabic,  in  the  Polyglott,  in  a  MS.  in  the  Har- 
leian.  library,  and  in  some  few  others.  It  is  doubtless  geniiine  ; 
and  Griesbach  has  with  propriety  restored  it  to  the  text,  from 
which  it  never  should  have  been  separated. 

2-1.  Let  that  t/ierefore  abide  in  you]  Continue  in  the  doc- 
trines concerning  the  incarnation,  passion,  death,  resurrec- 
tion, ascension,  and  intercession,  of  the  Lord  Jesus,  which 
you  have  heard  preached  from  the  beginning,  by  us  His 
apostles. 

Ye  also  shall  continue  in  the  Son,  and  in  the  Father.]  Ye 
who  are  preachers  shall  not  only  be  acknowledged  as  minis- 
ters of  the  church  of  Christ,  but  be  genuine  children  of  God, 
by  faitli  in  the  Son  of  His  love;  and  ye  all  thus  continuing, 
shall  have  fellowship  with  the  Father  and  with  the  Son. 

25.  This  is  the  promise]  God  has  promised  eternal  life  to 
all  who  believe  on  Christ  Jesus.  So  they  who  receive  His  doc- 
trine, and  continue  in  communion  with  tlie  Father  and  the 
Son,  shall  have  this  eternal  life. 

26.  These  things  have  I  written]  Either  ncaning  the  whole 
epistle,  or  what  is  contained  in  the  preceding  verses,  from  tlie 
beginning  of  the  ISlh  to  the  end  of  I'he  2r)th. 

Them  that  seduce  yon]  Ht^i  tmv  irXauoyvTov  Vjiai,  that  is, 
the  deceivers  that  icere  among  them;  and  who  were  labouring 
to  pervert  the  followers  of  Clirist. 

27.  But  the  anointing  w/iirh  ye  have  received]  That  oint. 
ment,  the  gifts  of  the  Holy  Spirit,  mentioned  ver.  20.  where 
see  the  note. 

Ye  need  tiot  that  any  man  teach  you]  The  Gnostics,  who 
pretended  to  the  highest  illumination,  could  bring  no  proof 
that  they  were  divinely  taught ;  nor  had  they  any  thing  in 
their  teaching  worthy  the  acceptance  of  the  meanest  Chris- 
tian: therefore  they  had  no  need  of  that,  nor  of  any  otlit-r 
teaching;  but  that  which  the  same  anointing  teacheth,  the 
same  Spirit  from  whom  they  had  already  received  the  light 
of  the  glory  of  God,  in  the  face  of  Jesus  Christ.  Whatever 
that  taught,  they  needed  ;  and  whatever  those  tauglit,  whose 
teaching  was  according  to  the  Spirit,  they  needed.  St.  John 
does  not  say,  that  those  who  had  once  received  the  teaching 
of  the  Divine  Spirit  had  no  farther  need  .'f  the  ministry  of  the 
fiospel :— no,  but  he  says  they  had  no  need  of  such  teaching  as 
their  false  teachers  proposed  to  them  ;  nor  of  any  otiier  teach, 
ingthat  was  different  from  that  anointing,  i.  e.  the  ti.-aching 
of  the  Spirit  of  God.  No  man,  howsoever  holy,  wise,  or  pure, 
can  ever  be  in  such  a  state  as  to  have  no  need  of  the  Gosp;'t 
ministry  ;  they  who  think  so,  give  the  highest  proof  that  they 
have  never  yet  learned  of  Christ,  or  His  Spirit. 

And  is  truth]  Because  it  is  the  Spirit  of  truth.   John  xvi.  13. 

And  is  no  lie]  It  has  nothing  like  the  fables  of  the  Gnostics. 
It  can  neither  deceive,  nor  be  deceived. 

2R.  And  now,  little  children]  TeKvta,beloved  children,  abide 
in  him,  in  Christ  Jesus.  Let  His  word  and  Spirit  continually 
abide  in  you  ;  and  have  communion  with  the  Father  and  the 
Son. 

ITiat,  when  he  shall  appear]  To  Judge  the  world,  we  may 
have  confi.dence,  nappr^aiav,  freedom  of  speech,  liberty  of  ac- 
cess, boldness,  from  a  conviction  that  our  cause  is  good,  and 
that  we  had  proper  ground  for  exultation.  And  vol  he  asha- 
med— confounded,  when  it  appears  that  those  who  were 
brought  to-  Christ  Jesus  have  apostatized,  and  are  no  longer 
found  in  the  congregation  of  the  saints,  and  consequently  are 
not  our  crown  of  rejoicing  in  the  day  of  the  Lord  Jesus. 
Abide  in  Him,  that  this  may  not  be  the  case. 

29.  If  ye  know  that  he  is  righteous]  That  God  is  a  holy  God  ; 
ye  know  also,  that  every  one  who  doeth  rightecnisness,  who 
lives  a  holy  life,  following  tlie  commandments  of  God,  is  horn, 
of  him ;  begotten  of  Him  ;  is  made  a  partaker  o^the  Divine 
nature,  without  which  he  could  neither  have  a  holy  heart,  nor 
live  a  holy  life. 

This  verse  properly  belongs  to  the  following  chapter,  and 
should  not  be  separated  from  it.  The  subject  is  the  same,  and 
does  not  stand  in  any  strict  relati-on  to  tliat  with  which  the 
2Sth  verse  concludes. 

The  titles  bestowed  on  Christians  in  the  New  Testament 
have  been  misunderstood  by  many,  ^^llat  belongs,  strictly 
.ipeaking,  to  the  prRB  and  holy,  is  often  applied  to  those  leho, 
though  bound  by  their  pkofbssion  to  be  such,  were  very  far 
from  it.  This  has  been  strongly  denied  by  writers  who  should 
have  known  better.  Dr.  Taylor  has  handled  this  point  well 
in  liis  Key  to  the  Apo-finlic  Writings,  from  which  I  have  given 
a  copionsextract  in  my  Preface  to  the  Epistle  to  tiie  Romans, 
from  the  conviction  that  the  subject  had  bef^n  most  dan- 
gerously misapprehended  :  and  I  hat  several  of  tiie  worst  he )-e- 
sie.s  which  disgrace  religii-n,  had  r-prnng  from  this  micjappre- 


TTic  extraordinury  love 


CHAPTER  III. 


of  God  Imcards  mankkhd. 


hension.  With  some,  Dr.  Taylor's  being  an  AHan  was  suffl- 
cient  to  invalidate  any  testimony  he  might  ofTer:  but  it  is  no 
Jiscovcry  of  Dr.  Tayl-^' :  it  is  whnt  every  attentive  unpreju- 
diced reader  finds  on  r:  -"ling  the  Old  Testament  in  connexion 
witli  the  New.  Per)-rip?  .;  testimony  of  a  judicious  Calvin- 
ist  may  be  better  receiv  ;  ;  not  that  this  truth  needs  tlie  testi- 
mony of  eitlier  ;  bccausi.'  it  every  where  speaks  for  itself,  but 
because  lliose  who  have  too  little  grace,  sense,  and  candour, 
to  search  for  themselves,  may  be  pleased  that  Dr.  Macknight 
saves  them  the  trouble. 

After  having  remarked  thai  the  words  born  of  him,  tt  a»Tov 
ytytvvr]Tai,  should  be  translated  hath  been  eeoottkn  of  Him, 
which  is  the  literal  signification  of  the  word,  from  yevi'aai, 
genera,  gigno,  I  beget,  (born  of  God  being  nowhere  found  in 
the  Scripture,)  he  goes  on  to  say  : 

"  To  understand  the  import  of  the  high  titles  which  in  the 
New  Testament  are  given  to  the  disciples  of  Christ,  viz  The 
begotten  of  Gnd  ;  ss  here -.—children  of  God,  as  in  the  next 
chapter— >/p(>s  of  God,  Rom.  viii.  U.—E'ect  of  God— adopted 
of  God — sainln—a  royal  prieathnod — a  ho'y  yuition — a  pecu- 
liar poepte,  1  Pet.  ii.  9.  the  following  observations  may  be 
of  use. 

"  1.  These  high  titles  wen?  anciently  given  to  the  Israelites 
as  a  nation,  because  they  were  separaied  from  mankind  to  he 
God's  visible  church,  for  the  purpose  of  pres-^rvingthe  know- 
ledge and  woi-ship  of  Him  in  the  world,  as  the  only  true  God. 

"This  appe.n-s  from  God's  own  words,  E.xod.  xxix.  3,  <fec. 
Tell  the  children  of  Israel,  Ye  hare  seen  what  I  did  to  the 
Egyptians ;  and  how  1  bare  you  nn  eagles'  tciriga,  and 
brought  yon  nnto  myself.  Notr,  therefore,  if  ye  will  obey 
my  voire  indeed,  and  keep  my  corenaht,  then  ye  shall  be  a 
peculiar  treasure  unto  me  above  all  people.  And  ye  shall  be 
unto  me  a  kingdom  of  priests,  and  a  holy  nation. — Deut. 
xiv.  1,  itc.  Ye  (I'-e  the  children  of  the  Lord  your  God  :  for 
thou  art  a  holy  people  to  the  Lord  thy  God.  In  particular,  the 
title  of  God's  son,  even  his  first  horn,  was  given  to  the  ichole 
Israelilish  nalion,  by  God  Himself,  Exod.  iv.  24.  chie/ly  be. 
rnuse  Ihey  >vere  the  descendants  of  Isaac,  who  was  s\iper- 
n.iturally  begotten  by  Abraham,  through  the  power  which  ac- 
companied the  promise.  Gen.  xviii.  10.  Lo,  Sarah  shall  hare 
a  son.  t-o  t?t.  Paul  informs  us,  Rom.  ix  7.  Neither  because 
they  are  the  seed  of  Abraham,  are  they  all  children  (namely, 
of  God  ;)  bttt  in  /.snnr  shull  a  seed  be  to  thee — the  children  of 
the  fesh,  these  are  not  the  children  of  God  :  but  the  children 
of  promise  are  counted  for  a  seed.  The  apostle's  meaning  is, 
that  Ishmaeland  his  posterity,  wliom  Abraham  procreated  by 
his  own  nat'.iral  strength,  being  children  of  the  flesh,  were  not 
rhildren  of  God  :  that  is,  they  were  not  made  tl\e  visible  church 
and  people  of  God.  But  Isaac  and  his  descendants,  whom 
Abraliain  procreated  through  tlie  strength  which  accompanied 
the  promise,  beins  more  iiroperly  procreated  by  Goo  than  by 
Abraham,  wer*"  the  children  of  God,  i.  c.  were  made  the  visi- 
ble church  and  people  of  God,  because  by  their  supernatural 
generation  and  title  to  inherit  Canaan,  they  werea  fit  image  to 
represent  the  catholic  invisible  church  of  Gnd,  consisting  of 
believers  of  all  ages  and  nations,  who,  being  regenerated  by 
the  Ppirit  of  God,  are  the  tnie  children  of  God,  and  heirs  of  the 
heavenly  country  of  which  Canaan  was  a  type. 

"  2.  .\s  the  promise,  Lo,  Sarah  shall  hare  a  son,  which  was 
given  to  Abraham  when  he  was  a  hundred  years  old,  and  Sa- 
rah was  nijiety,  implied  that  that  son  was  to  be  snpernatural- 
ly  procreated  :  so  the  promise  given  to  Abraham,  Gen.  xvii.  5. 
A  father  of  many  nations  have  I  constituted  thee,  implied 


that  the  many  nations  of  believers  who,  by  this  promise,  worn 
given  to  Abraham  for  a  seed,  were  to  be  generated  by  the. 
operation  of  the  Spirit  of  God ;  producing  in  tli-^in  faitli  aiid 
ob'^dience,  similar  to  these  for  which  Abraham  v.-as  constiiu- 
ted  tlie  father  of  all  believers.  This  higher  generation,  b/ 
which  believers  have  the  moral  image  of  God  commiuiicated 
to  them,  is  well  iVsciihed,  John  i.  12.  As  many  as  received 
him,  to  them  gave  he  power  to  be  called  the  suns  of  God  . 
eren  to  them  v!io  belie cp  on  his  name:  o(  cyzpvtiOrjoav,  who 
were  bsgotten,  tiot  if  blood,  nor  of  the  tcill  of  the  flesh,  nor 
of  the  will  ofninn,hut  tif  God.  That  is,  men  become  the  trn-! 
sons  of  God  ;  not  by  their  being  natiuviUy  descended  from  this 
or  that  father,  nor  by  their  being  called  the  sons  of  God  My 
men  like  themselves;  but  by  God's  bestowing  nn  tlieni  tliat 
high  ajjpellation,  on  account  of  their  faith  and  holiness," 
(which  were  produced  in  them  by  their  regeneration,  througii 
the  Spirit  of  God.) 

"■3.  If  the  Israelites,  of  whom  tlte  ancient  visille  chnrcli 
and  people  of  God  were  composed,  were  all  called  the  sons  of 
God,  because  Isaac,  from  wnom  tiiey  were  descended,  wii 
snpernalurally  begotten  by  the  power  of  Gnd  ;  reilaiiily  thn 
believers  of  all  ages  and  nation.^,  of  whom  the  visible  churCli 
is  composed,  may,  with  much  greater  pn.priety.  b^:  called  thK 
sons  of  God,  since  they  are  begotten  of  God,  and  possess  Hi.'J. 
moral  nature. 

"  4.  Thus  it  appe.ii-s,  tlmt  the  high  titles  above-mentioued, 
viz.,  the  sons  of  God,  the  children  of  God,  the  elect  of  Gad,  the 
adoption  of  so7is,  the  election. saints,  holy  nation,  royal  priest- 
hood, peculiar  people,  were  anciently  given  to  the  Israelites  as 
A  NATION,  merely  on  account  of  their  being  the  risible  church. 
and  people  of  God.  without  any  regard  \.oihe  personal  charai:- 
ter  of  the  itidividitals  of  whom  that  nation  was  composed. 
Also,  it  appears,  that,  under  the  Gospel,  the  same  high  title.', 
were  bestowed  on  irhoie  churches,  merely  on  account  of  their 
profession  of  Christianity,  without  any  regard  to  the  person- 
al character  of  the  individuals  who  composed  these  churche.^. 
I?ut  these  hiirh  titles,  with  some  others  of  greater  importance, 
such  as  the  begotten  of  God,  the  heirs  of  God.  tlie  adn-^ytion, 
were  given  in  an  appropriated  s-nse  to  individuals  likewise, 
nn  account  of  their  faith  and  holiness.  When  given  lo  whole 
churches,  these  titles  imported  nothing  more  than  that  fh« 
society  to  which  they  were  given  was  a  church  of  Christ,  (i.  e. 
I  professed  Cliristianity ;)  and  that  the  individuals  of  which 
that  society  was  composed,  were  entitled  to  all  the  privileges 
belonging  to  the  visitde  church  of  God.  But  when  appro- 
priated to  individuals,  these  titles  implied  that  the  persons  ti 
whom  they  were  given  w^re  really  partakers  of  th.e  nnlnrecf 
God  ;  anil  that  they  were  the  objects  of  His  paternal  lovf,  and 
heirs  of  His  glory. 

"  Wherefore,  fn  reading  the  Scriptures,  by  altendir.g  to  thn 
difTerent  found,:tions  of  these  titles,  and  by'considering  whe- 
ther they  are  applied  to  churches  or  i"diridua's,  v;e  sh.alt 
easily  understand  their  true  import.  Thus,  when  ^t.  Paul, 
writing  to  the  Thessalonians,  s;:ys,  1  The.cs.  i.  4.  Knowing, 
brethren,  belored  of  God,  your  election,  he  could  not  mean 
their  election  to  eternal  life,  since  manv  of  them  were  living 
disorderly,  2  Thess.  iii.  II,,  but  their  election  to  be  tlie  visibl.^ 
church  of  God,  under  the  Gospel :  wherea',  when  .lohn  speak.'* 
in  the  verse  before  iis,  every  one  who  doeth  righteousness 
hath  been  begotten  of  God,  by  restricting  the  title  to  a  specific, 
character,  he  teaches  us  that  the  persons  of  wliom  he  speaks 
are  the  sons  of  God  in  the  highest  sense,  and  heirs  of  eternal 
glory."' 


CHAPTER  III. 

77ie  ertraordinary  love  of  God  towards  mankind,  and  the  effects  of  it,  1 — 3.  Sin  is  the  transgression  of  the  law,  and 
Christ  was  manifested  to  take  away  our  sins,  4 — 6.  7'he  children  of  God  are  known  :  y  the  hi  lines!  f  thei-  Hves,  the 
children  of  the  devil  by  the  sinfulness  of  theirs,  7 — 10.  M'e  should  lore  one  another  ;  for  he  that  hatelh  his  brother  is  a 
murderer  :  as  God  laid  down  //is  life  for  us,  so  ice  should  lay  down  our  lives  fcr  the  brethren,  11—16.  Charity  is  a  fruit 
of  brotherly  love  :  our  love  should  6c  active,  not  professional  merely,  17,  IS.  How  we  may  know  that  we  ore  of  the  truth, 
10 — 21.  7  hey  ichose  ways  please  God,  have  an  anstrer  to  all  their  prayers,  22.  7'he  necessitii  of  keeping  the  rommand-' 
mcnt  of  Christ,  that  He  may  dwell  in  us,  and  we  in  Him,  by  His  Spirit,  2.3,  24.  (A.  M.  cir.  40/3.  A.  D.  cir.  69.  Iir.pp. 
Galba,  Othone,  Vitellio,  et  Vespas.) 

EHOLD,  what  manner  of  love  the  Father  hath  bestowed    fore  the  world  knoweth  tis  not,  b  because  it  knew  him  not 
upon  us,  that*  wc should  be  called  the  sons  of  God  :  there-  I    2  Beloved,  "  now  are  we  the  sons  of  God,  and  <*  it  doth  not 

»John  1.12-b  John  I5.1S,  I9.lt.  16.3.S.17.S. 


B 


k.66  5.  Rooi.8.15.  Oal  3.'».4t.4.«.  C(>.M.— l)  I'.om  8.15.  2Cor4.l7. 


NOTES.— Verse  I.  Behold,  what  manner  of  love]  Whole  O'oixu;  that  we  mi^ht  be  called,  kii  cojiev,  and  we  are,  is  add- 
Tolumes  might  be  written  upon  this  and  the  two  following  '  ed  by  ABC.  seventeen  others,  both  the  Syriw.  Erptn's  A^-a- 
verses,  without  exhausting  the  extraordinarv  subject  contain-  i  bic,  Coptic,  Sahidic,  AClhiopic,  Slavonic,  and  Vulgate. 
cd  in  them :  viz.  the  lore  nfGod  to  man.  Yhe  apostle  him-  \  7Vierefore  the  world]  The  .lews,  and  all  who  know  not  Ood, 
self,  though  evidently  filled  with  God,  and  walking  in  the  ful-  and  are  seeking  their  portion  in  this  life  :  knmcelh  us  not  ; 
ncss  of  Ills  light,  does  not  attempt  to  describe  it :  ho  calls  on  j  do  not  acknowledge,  respect,  lore,  or  npprore  of  us.  In  Ihi's 
the  worlil  and  the  church  to  fte/io/d  It, •  to /ooA- i/pon  it,  to  con-  sense  the  word  yivMontw  is  here  to  be  understood.  Th« 
template  it,  and  wonder  a\  it.  world  knew  well  enough  that  there  were  such  persons;  bot 

^Vllat  manner  of  lore — VioTn-rr)^  a'/mrr)v.  what  great  lore,     they  did  not  approve  of  them.     We  have  oft~u  seen  that  this 
both  as  lo  (juantitytynd  quality  ;  for  these  ideas  are  included     is  a"fre(]u*>nt  useof  the  term  ^nojo,  both  in  Hebrew  *nd  Greek 
in  tlie  original  term.— The  length,  the  breadth,  the  depth,  the    in  the  Old  Testament  and  also  In  the  New. 
height,  he  does  not  attempt  to  describe,  -    Because  it  knew  him  not]   The  -lews  did  not  acknowledge 

God  the  Father  hath  bestowed]    For  we  had  neither  claim  I  .lesus  :  they  neitlicr  approved  of  Him,  His  doctrine,  iior  His 
nor  men'/,  that  we  should  be  called,  that  is.  constituted,  or  I  niannei  of  "life. 

made  the  sons  of  God.  who  were  before  children  of  the  wick-  I      2.  Now  are  we  the  sons  of  God]    He  speaks  of  those  who 
ed  one ;  animal,  earthly,  devilish-:  therefore,  the  love  which  |  are  begotten  of  God,  and  who  work  righteousness.     See  f.ho 
brought  us  from  such  a  depth  of  misery  and  degradation  must  i  preceding  chapter, 
uppear  the  more  extraordinarv  and  impressive      After  i^t-  !       .ind  n  doth  not  ytt  appear  what  we  shall  he]    Oirtj  tijoit. 

467 


He  that  abideth  tn 


JAMES. 


Christ  sinneth  not. 


yet  appear  what  we  shall  be :  but  we  know  that,  when  he 
shall  appear,  •  we  shall  be  like  him  ;  for  '  we  shall  see  him  as 
he  is. 

3  s  And  every  man  that  hath  this  hope  in  him  purifleth  him- 
self, even  as  lie  is  pure. 

4  Whosoever  committeth  sin  transgresseth  also  the  law :  for 
h  sin  is  tlie  transgression  of  the  law. 

5  And  ye  know  i  that  he  was  manifested  k  to  take  away  our 
sins  ;  and  '  in  him  is  no  sin. 

6  Whosoever  abideth  in  him  sinnetb  not:  "whosoever  sin- 
neth liath  not  seen  him,  neither  known  him. 

eRorn8.S5.  1  Cor  15.49,  Phil.3.21.  Col  3.4.  2  Pel.  1.4. -f  Job  19.26.  P5=.I6  1I. 
Matt, 5  8  ICorlllS.  2Cor.5.7.-fCli.4.l7— h  Rom  4. 15.  Ch.  5. 17.— i  Ch.l.^,— 
k  Is«.53  5,6,1 1.    I  Tim  1.15.   Hebl.3.&92S.    i  Pet. 2.24. 

pwQri,  it  is  not  yet  manifest;  though  we  know  lli^t  we  are  tlie 
children  of  God,  we  do  not  know  that  state  of  glorious  excel- 
lence to  which,  as  such,  we  shall  be  raised. 

When  he  shall  appear]  Eac  C(pavtpi»9>i,  when  he  shall  he 
manifested ;  i.  e.  when  lie  comes  the  second  time  ;  and  shall 
be  manifested,  in  His  glorified  human  nature,  to  judge  the 
world. 

We  shall  be  like  him]  For  our  vile  bodies  shall  be  made 
like  unto  His  glorious  body  ;  ire  shall  see  him  as  he  is,  in  all 
the  glory  and  majesty  both  of  the  Divine  and  human  nature  : 
see  Phil.  iii.  21.  and  .fohn  xvii.  24.  Father,  I  icill  that  ihetf 
also  tchom  thou  hast  given  me,  be  with  me  where  I  am,  that 
they  may  behold  my  glory.  John  had  seen  His  glory  on  tlie 
mount,  when  He  was  transfigured  ;  and  this  we  find  was  in- 
effably grand  :  but  even  this  must  have  been  partially  ob- 
Beared,  in  order  to  enable  the  disciples  to  bear  the  sight ;  for 
they  were  not  then  like  Him.  Dut  when  they  sliall  be  like 
Ilim,  they  shall  see  Him  as  he  is,  in  all  the  splendour  of  His 
infinite  majesty. 

3.  And  every  man  that  hath  this  hope  in  him]  All  who 
have  the  hope  of  seeing  Christ  ^is  He  is  ;  that  is,  of  enjoying 
Him  in  His  own  glory  :  purifelh  himself ;  abstains  from  all 
evil,  and  keeps  himself  fi-om  all  tliat  is  in  llie  world,  viz.  tlie 
lust  of  tlie  flesh,  of  the  eye,  and  the  pride  of  life.  God  hav- 
ing purified  his  heart,  it  is  his  business  to  keep  himself  in 
the  love  of  God,  looking  for  the  mercy  of  our  Lord  Jesus 
Christ,  unto  eternal  life.  The  apostle  does  not  here  speak  of 
any  man  purifying  his  own  heart,  because  this  is  impossible  ; 
but  of  his  persevering  in  the  state  of  purity  into  which  the 
J.ord  hath  brought  him.  The  words,  however,  may  be  under- 
stood of  a  man's  anxiously  using  all  the  means  that  lead  to 
purity  ;  and  imploring  Gml  for  tlie  sanctifying  Spirit,  to 
"  cleanse  the  thoughts  of  his  heart  by  its  inspiration  ;  that  he 
may  perfectly  love  Him,  and  worthily  magnify  His  name." 

As  he  is  pure.]  Till  he  is  as  completely  saved  from  his  sins 
as  Christ  was  free  from  sin.  Many  tell  us  that  "this  never 
can  be  done,  for  no  man  can  be  saved  from  sin  in  this  life." 
Will  these  persons  permit  us  to  ask.  How  much  sin  may  we 
oe  saved  from  in  this  life  1  Something  must  be  ascertained  on 
this  subject: — 1.  That  tlie  soul  may  havesome  determinate  ob- 
ject in  view — 2.  That  it  may  not  lose  its  time,  or  employ  its 
faith  and  energy,  in  praying  for  what  is  iOTpossj7;/s  to  be  attain- 
ed. Now,  as  He  was  manifested'  to  take  away  our  sins,  ver.  5. 
to  destroy  the  works  of  the  devil,  ver.  8.  and  as  His  blood 
cleanseth  from  all  sin  and  unrighteousness,  chap.  i.  7,  9.  is  it 
not  evident  that  God  means  that  believers  in  Christ  shall  be 
Baved  from  all  sin  ? — for,  if  His  blood  cleanses  from  all  sin,  if 
He  destroys  the  works  of  the  devil,  and  sin  is  the  work  of  the 
devil,  and  if  he  who  is  born  of  God  does  not  commit  sin,  ver. 
9.  then  he  must  be  cleansed  from  all  sin ;  and  while  he  con- 
tinues in  that  state,  he  lives  without  sinning  against  God  ;  for 
the  seed  of  Gad  remaineth  in  him,  and  he  cannot  sin,  because 
he  is  born  or  begotten  of  God,  vor.  9.  How  strangely  warped 
and  blinded  by  prejudice  and  system  must  men  be,  who,  in  the 
face  of  such  evidence  as  tlii.s,  will  still  dare  to  maintain  that 
no  man  can  be  saved  from  his  sin  in  this  life;  but  must  daily 
commit  sin,  in  thought,  word,  and  deed,  as  the  Westminster 
divines  have  asserted:  that  is,  every  man  is  laid  under  the 
fatal  71  ecessity  of  sinning  as  many  ways  against  God  as  the 
devil  does  through  his  natural  wickedness  and  malice;  for 
even  the  devil  himself  can  have  no  other  way  of  sinning 
against  God,  except  by  thought,  vord,  and  deed.  And  yet  ac- 
cording to  these,  and  others  of  tlie  same  creed,  "  even  the 
most  regenerate,  sin  thus  against  God  as  long  as  they  live." 
It  is  a  miserable  salvo  to  say,  they  do  not  sin  so  much  as  they 
used  to  do ;  and  they  do  not  sin  habitually,  only  occasionally. 
Alas  for  this  system!  Could  not  the  grace  that  saved  them 
partially,  save  them  perfectly  ?  Could  not  that  power  of  God 
that  saved  them  from  habitual  sin,  save  them  from  occasional 
or  accidental  sin  1  Shall  we  suppose  that  sin,  how  potent  so- 
ever it  may  be,  is  as  potent  as  the  Spirit  ami  grace  of  Christ? 
And  may  we  not  ask,  if  it  was  for  God's  glory  and  their  good 
that  they  were  partially  saved,  would  it  not  have  been  more 
for  God's  glory,  and  their  good,  if  they  had  been  perfectly 
saved?  But  the  letter  and  spirit  of  God's  word,  and  the  de- 
sign and  end  of  Christ's  coming,  is  to  save  His  people /ro/?! 
their  sins.  Dr.  Macknight,  having  stated  that  aj-i/ifti,  purifl- 
eth, is  in  the  present  tense,  most  ridiculously  draws  this  con- 
clusion from  it:  "In  this  life  no  one  can  attain  to  perfect  pu- 
rity ;  by  this  text,  therefore,  as  well  as  by  1  Jolin  i.  8.  those 
fanatics  arc  condemned  who  imagine  they  ore  able  to  live 
without  sin."  Yes,  doctor,  the  men  you  cM  fanatics,  do 
most  religiously  behcvo  that  by  the  grace  of  Christ  cleansing 
468 


7  Little  children,  "  let  no  man  deceive  you  :  °  he  that  doett 
righteousness  is  righteou.s,  even  as  he  is  righteous. 

8  P  He  that  committeth  sin  is  of  the  devil ;  for  the  devil  sire- 
neth  from  the  beginning.  For  this  purpose  the  Son  of  God  was 
manifested,  '  that  he  might  destroy  the  works  of  the  devil. 

9  '  Whosoever  is  born  of  God  doth  not  commit  sin  ;  for  '  his 
seed  remaineth  in  him  :  and  he  cannot  sin,  because  he  is  born 
of  God. 

10  In  this  the  children  of  God  are  manifest,  and  the  children 
of  the  devil ;  '  whosoever  doeth  not  righteousness  is  not  of 
God,  "  neither  he  that  loveth  not  his  brother. 

12Cor5,2l  HeK4.15.i6  9  28.  1  Pet. 2.23.— m  Oh  2,4  &  4  8.  3  John  11.— B  05  2. 
26— o  ETck.18  5-9.  Rom  2  13.  Ch. 2  29— p  Man  13.38.  John  8.44.— n  Gen. 3. 15. 
Luke  10.18.  John  16.11.   Heb.a.  14.-r  Oh.5.18.— 3  I  Pet.  I.Sl.— l  Ch.a.29  — uCh.4.8. 


and  strengthening  them,  they  can  love  God  with  all  their 
heart,  soul,  mind,  and  strength,  and  their  neighbour  as  them- 
selves ;  and  live  without  grieving  the  Spirit  of  God,  and  with- 
out sinning  against  their  heaivenly  Father.  And  they  believe 
that,  if  they  are  not  thus  saved,  it  is  their  oten  fault.  But  a 
blind  man  must  ever  be  a  bad  judge  of  colours. 

4.  Sill  is  the  transgression  of  the  law.]  The  spirit  of  the 
law,  as  well  as  of  the  Gospel,  is,  that  "  we  should  love  God 
with  all  our  powers,  and  our  neigiibour  as  ourselves."  All 
disobedience  is  contrary  to  love;  therefore  si'w  is  the  trans- 
gressionqfthe  law,  whether  the  act  refer  immediately  to  God, 
or  to  our  neighbour. 

5.  And  ye  know  that  he  was  manifested  to  take  aicay  our 
sins]  lie  came  into  the  world  to  iifslroy  the  power,  pardon 
the  guilt,  and  cleanse  from  the  pollution,  of  sin.  This  was 
ihe.  very  design  of  His  manifestation  in  the  flesh.  He  w^s 
born,  suffered,  and  died,  for  this  very  purpose  :  and  can  it  be 
supposed  tliat  He  either  cannot  or  will  not  accomplish  the 
object  of  his  own  coming  1 

In  him  is  no  sin]  And,  therefore,  properly  qualified  to  be 
the  atoning  Sacrifice  for  the  sins  of  men. 

6.  Whosoever  abideth  in  him]  By  faith,  love,  and  obedi- 
ence : — 

Sinneth  7iot]  Because  his  heart  is  purified  by  faith,  and  he 
is  a  worker  together  with  God,  and  consequently  does  not  re- 
ceive the  grace  of  God  in  vain. — See  on  ver.  3. 

Hath  not  seen  him]  It  is  no  unusual  thing  with  this  apostle, 
both  in  his  Gospel  and  in  his  epistles,  to  put  occasionally  the 
pas<  for  the /)resen/,  and  the  present  (or  Itis  past  lense.  It  is 
very  likely  that  here  he  puts,  after  the  manner  of  the  Hebrew, 
the  preterite  for  the  present.  He  who  sins  against  God  doth 
not  see  him,  neither  doth  he  know  him.  The  eye  of  his  faith 
is  darkened,  so  that  he  cannot  see  Him  as  he  formerly  did  ; 
and  he  has  no  longer  the  experimental  knowledge  of  God  as 
his  Father  and  Portion. 

7.  Let  no  maji  deceive  you]  Either  by  asserting  that  "  yo4i 
cannot  be  saved  from  sin  in  this  life  ;  or  that  sin  will  do  you 
no  harm,  and  cannot  alter  your  state,  if  you  are  adopted  into 
the  family  of  God  ;  for  sin  cannot  annul  this  adoption  "  Hear 
God,  ye  deceivers  \  He  that  doeth  rig/tteousness  is  righleoits, 
according  to  his  state,  nature,  and  the  extent  of  his  moral 
powers. 

Even  as  he  is  righteous]  Allowing  for  the  disparity  that 
must  necessarily  exist  between  that  which  is  bounded,  and 
that  which  is  without  limits.  As  God,  in  the  infinitude  of  His 
nature,  is  righteous;  so  they,  being  filled  witli  Him,  are  in 
their  limited  nature  righteous. 

8.  He  that  committeth  sin  is  of  the  devil]  Hear  this  also  !  ye 
who  plead  for  Baal,  and  cannot  bear  the  thought  of  that  doc- 
trine that  states  believers  are  to  be  saved  from  all  sin  in  this 
life  : — he  who  committeth  sin  is  a  child  of  the  devil,  and  shows 
tliat  he  has  still  the  nature  of  the  devil  in  him  ;  for  the  devil 
sinneth  from  the  beginning :  he  was  the  father  of  sin, 
brought  sin  into  the  world,  and  maintains  sin  in  the  world  by 
living  in  the  hearts  of  his  own  children,  and  thus  leading  them 
to  transgression  ;  and  persuading  others  that  they  cannot  be 
saved  from  their  sins  in  this  life,  that  he  may  secure  a  resi- 
dence in  their  heart.  He  knows  that  if  he  has  a  place  there 
throughout  life,  he  will  probably  have  it  at  death  ;  and,  if  so, 
throughout  eternity. 

For  this  purpose]  Eij  tovto,  for  this  very  end,  with  this 
very  design  was  Jesus  manifested  in  the  flesh,  that  he  might 
destroy,  iva  Xuo-ij,  that  he  might  loose  the  bonds  of  sin,  and 
dissolve  the  power,  influence,  and  connexion,  of  sin. — Se-e 
on  ver  3. 

9.  Whosoever  is  born  of  God]  TeyevvriiJLCVoi,  begotten  of 
God,  doth  not  co?nmit  sin  :  that  is,  say  some,  "  ns  he  used  to 
do;  he  does  not  sin  habitually.,  as  he  formerly  did."  This  is 
bringing  the  influence  aod  privileges  of  the  heavenly  birth 
very  low  indeed.  We  have  the  most  indubitable  evidence 
tliat  many  of  Che  heathen  philosophers  had  acquired,  by  men- 
tal discipline  and  cultivation,  an  entire  ascendancy  over  al' 
their  wonted  vicious  habits.  Perhaps  my  reader  will  recol- 
lect the  story  of  the  physiognomist,  who,  coming  into  the 
place  where  Socrates  was  delivering  a  lecture,  his  pupils, 
wishing  to  put  the  principles  of  the  man's  science  to  proof, 
desired  him  to  examine  the  face  of  their  master,  and  say  what 
his  moral  character  wag.  After  a  full  contemplation  of  the 
philosopher's  visage,  he  pronounced  him  "the  most  glutton- 
ous, drunken,  brutal,  and  libidinous  old  man  Jhat  he  had  ever 
met."  As  the  character  of  Socrates  was  the  reverse  of  all  this, 
his  disciples  began  to  insult  the  physiognomist.  Socrates  in- 
terfered, and  said,  The  principles  of  his  science  may  be  very 


\ 


ite  that  hateth  his  brother 


CHAPTER  in. 


is  a  murderer. 


U  For » this  is  tlie  "  message  that  ye  heard  from  the  begin- 
ning, '  that  we  should  love  one  another. 

12  Not  as  '  Caii:,  teho  was  of  that  wicked  one,  and  slew  his 
brother.  And  wherefore  slew  he  him  7  Because  lus  own  works 
were  evil,  and  his  brother's  righteous. 

13  Marvel  not,  my  brethren,  if  '  the  world  hate  you. 

14  '  We  know  thai  we  have  passed  from  death  unto  life,  be- 
cause we  love  the  brethren.  "He  that  loveth  not  At*  brother 
Bbideth  in  death. 

15  °  Whosoever  hateth  his  brother,  is  a  murderer :  and  ye 
know  that  ^  no  murderer  liath  eternal  life  abiding  in  him. 

16  'Hereby  pei-ceive  we  llie  \nve  of  God,  because  he  laid 
down  his  life  for  us :  and  we  ought  to  lay  down  out  lives  for 
the  brethren. 

V  CI.  1.5  &1.7-wOr,(-omm«n<(mcnl-«  John  13.34  tel5.l2.  Ver.Zl.  Ch  4.7,51. 
2  John3.-yOen,4  4,S  Heb.  1 1  4.  .ludo  ll.-i  John  15.  IS,I9  &  17. 14.  2Tiin.3  \i.— 
»Ch.ilO.— bCh.'i,9,a  — c  MaU.5.al,aa.  Ch  4  2).-cl  aal..^.:;l.  ReT.31.8.— e  John 
3.16.fcl5.13.   Roin.S.8.   Eph.5.2,'5.  Ch.4.9,Il.-f  Dea  15.7.  l.ukej.  ll.-i;  Ch  4,20. 


"correct,  for  such  I  was,  hut  I  have  conyuered  it  by  viy  philo- 
■sophy.  O  ye  Clirisiian  divines,  ye  real  or  pretended  Gospel 
ministers,  will  ye  allow  the  influence  of  the  Rrace  of  Christ  a 
sway  not  even  so  extensive  as  that  of  the  philosophy  of  a  hea- 
then, who  never  heard  of  the  true  God  ! 

10.  In  this  the  children  of  God  are  TnariifesI]  Here  is  a 
fearful  text.  Who  is  a  child  of  t!ic  devil  i  tie  that  commits 
sin.  Who  is  a  cliild  of  God?  He  that  works  righteousness. 
Uy  this  text  we  shall  stand  or  fall  before  God  ;  whatever  our 
particular  creed  may  say  to  tlie  contrary. 

Neither  he  that  lovelh  not  his  brother.]  No  man  is  nf  God, 
who  is  not  ready  on  all  emergencies  to  do  any  act  of  kindness 
for  the  comfort,  ri^lief,  and  support,  of  any  human  being. 
For,  as  God  made  of  one  blood  all  the  nations  of  men  to  dwell 
upon  the  face  of  the  whole  earth:  ^o  all  arc  of  one  family ; 
and  consequently,  all  are  brethren ;  and  should  love  as  bre- 
thren. 

11.  For  this  is  the  message]  See  chap.  i.  5.  From  the  be- 
ginni7i^  God  hath  taught  men  that  they  should  love  one  ano- 
ther. How  essentially  necessary  this  is  to  llie  comfort  and 
well-being  of  man,  in  this  state  of  trial  and  diffiiuUy,  every 
sensible  man  must  see.  All  are  dependant  upon  all ;  all  upon 
cacli:  and  each  upon  all.  M'utual  love  makes  this  depend- 
ance  pleasant,  and  doubly  profitable.  Nothing  can  be  more 
pleasing  to  an  ingenuous  and  generous  mind  than  to  commu- 
nicate acts  of  kindness. 

12  A'oi  as  Cain]  Men  should  not  act  to  each  other  as  Cain 
did  to  his  brother  Abel.  He  murdered  him  because  he  was 
better  than  himself  But  who  was  Cain  ?  Eic  tov  novripov  rji', 
he  was  of  the  deril.  And  who  are  they  who  through  pride, 
lust  of  power,  ambition,  gain,  &c.  murder  each  other  in  wars 
and  political  contentions'.'  E/c  rou  -Kovripov  cicri.  To  attempt 
\nl\.\s\.\iy  yhe  principle,  and  excuse  the  instigators,  authors, 
abettors,  &c.  of  such  wars,  is  as  vain  as  it  is  wifked.  They 
lire  opposed  to  the  7!c<«re  q/"Gorf,  and  to  that  message  which 
1)P  has  sent  to  man  from  the  beginning — Inve  one  anot/ier. 
T.ove  your  enemies.  Surely  this  docs  not  mean,  blotc  out 
their  brains,  or  cut  their  throats.  O  how  much  of  the  spirit, 
temper,  and  letter,  of  the  Gospel  have  the  nations  of  the  world, 
and  p.irticularly  the  nations  of  Europe,  to  l.-arn! 

And  therefore  slewhe  him?]  What  could  induce  abrother 
to  imbrue  his  hands  in  a  brother's  blood?  Why,  his  brother 
was  righteous,  and  he  was  wicked  :  and  the  seed  of  the 
wicked  one  which  was  in  him,  induced  him  to  destroy  his 
brother,  because  the  seed  of  God,  the  Divine  nature,  was 
found  in  him. 

13.  Marvel  not — if  the  world  hate  you.]  Expect  no  better 
treatment  from  unconverted  Jews  and  Gentiles  than  .\bel  re- 
ceived from  his  wicked  and  cruel  brother.  This  was  a  lesson 
to  the  church,  preparatory  to  martyrdom.  Expect  neither 
justice  nor  mercy  from  the  men  who  are  enemies  of  God. 
They  are  either  full  of  malice  and  envy,  hateful,  hating  one 
another;  or  they  are  specious,  hollow,  false,  and  deceitful. 
"  Kfoe  to  God,  was  ne'er  true  friend  to  Man."  ! 

14.  fVe  know   that  we  have  passed  from  death  unto  life] 
Death  and  life  are  represented  here  as  two  distinct  territories,  ; 
states,  or  kingdoms :  to  either  of  which  the  inhabitants  of 
cither  may  be  removed.    This  is  implied  in  the  term  licrajSc-  \ 
ffriKajicv,  from  juira,  denoting  change  of  place,  and  Pnivu),  71 
go.     It  is  the  same  figure  which  St.  Paul  uses,  Coloss.  i.  13. 
VfTto  hath  delivered  us  from  the  power  of  darkness,  and  trans- 
lated us  into  the  kingdom  of  the  Son  cf  his  love.     The  believ-  | 
era  to  whom  St.  John  writes  had  been  once  in  the  region  and 
shadow  of  death  ;  in  the  place  where  sin  and  death  reigned  ; 
whose  subjects  they  %vere  :  but  they  had  left  that  kingdom  of 
oppression,  wretchedness,  and  wo ;  and  came  over  to  tlie  king- 
dom of  life ;  whose  King  was  the  Prince  and  Author  of  life  ; 
Where  all  was  liberty,  prosperity,  and  happiness,  where  life 
and  love  were  universally  prevalent,  and  death  and  hatred  • 
could  not  enter.      We  know,  therefore,  says  the  apostle,  that  \ 
we  are  passed  over  from  the  territory  of  death,  to  the  king- 
dom of  life,  because  we  love  the  brethren,  which  those  who 
continue"in  the  old  kingdom,  under  the  old  government,  can 
never  do:  for  he  that  loreth  not  !tis  brother,  abidelh  in  death. 
He  t>ss  never  changed  his  original  residence.     He  is  still  an 
unconverted,  unrenewed  sinner. 

15.  Whosoever  hateth  his  brother  is  a  murderer]  He  has  the 
Banie  principle  in  him  which  was  in  Cain ;  and  it  may  lead  to 
the  same  conscfjuences. 


17  But  '  whoso  hath  this  world's  good,  and  seeth  his  brother 
have  need,  and  shulteth  up  his  bowels  of  campassiu7i  from 
him,  *  how  dwellelh  the  love  of  God  in  him? 

hS  My  little  cliildren,  h  let  us  not  love  in  word,  neither  in 
tongue;  but  in  deed  .•.tid  in  truth. 

19  And  hereby  we  know  i  that  we  are  of  the  truth,  and  shall 
k  a.sBure  our  hearts  before  him. 

20  '  For,  if  our  heart  condemn  us,  God  is  greater  than  our 
heart,  and  knoweth  all  tilings. 

21  "  Biloved,  if  our  heart  condemn  us  not,  °  then  have  wc 
confidence  toward  God. 

22  And  "  whatsoever  we  ask,  we  receive  of  him,  because  wo 
keep  his  commandments,  I'and  do  those  things  that  are  plea- 
sing in  his  sight. 

h  Ezfk. 33.31.  Rom.  18  0.  F,ph.4  15.  JomM  2.15  I  Pet  I.S2.-i  John  lP.-,7.  Ch  I. 
S.— k  Or.  persuade  —I  1  Cor  4  4  —m  Jol>  22  20  — n  Heb  l').<2.  Chi.n.2  88  4.4  17  — 
o  Pas  :M  IGt  14;\I3,19.  Vnv.ii.&.  Jer.a9.l2.  Malt. 7  d.  St.  21  22.  Markll.24. 
John  14.H.oii:,.7.&lS.2V-}».   JaioesS.  Iti.  Ch  5.  l4--p  John  3  29  t  9.31. 


No  murderer  hath  eternal  life]  Eternal  life  springs  from 
an  indwelling  God  ;  and  God  cannot  dwell  in  the  heart  where 
haired  and  malice  dwell.  This  text  has  been  quot(;d  to  pmve, 
tliat  no  murderer  can  be  saved.  This  is  not  said  in  the  text; 
and  there  have  been  many  instances  of  persons  who  have  been 
guilty  of  murder,  having  had  deep  and  genuine  repentance; 
and  who,  doubtless,  found  mercy  from  His  hands  who  prayed 
for  His  murderers,  Father,  forgive  them,  for  they  know  not 
what  they  do!  It  is,  however,  an  awful  text  for  tlie  consider- 
ation of  those  wlio  shed  human  blood  on  frivolous  pretences  ; 
or  in  those  roars  which  have  their  origin  in  the  worst  passions 
of  the  human  heart. 

16.  Hereby  perceive  lee  the  love  of  God]  This  16lh  verse 
of  this  3d  chapter  of  John's  First  Epistle  is,  in  the  main,  an 
exact  counterpart  of  the  16th  verse  of  the  third  chapter  of  ft. 
John's  Gospel,  God  so  loved  the  world,  that  he  gave  his  only 
begotten  Son,  &c.  Here  the  apostle  says,  we  perceive, 
eyi/wKaftcv,  we  have  known  the  love  of  God,  because  He  had 
laid  down  His  life  for  us.  Of  God  is  not  in  the  text :  but  it  is 
preserved  in  one  .M;^.  and  in  two  or  throe  of  the  Versions  ; 
but  though  this  does  not  establish  its  authenticity,  yet  rou 
^e^v,  of  God,  is  necessarily  understood  ;  or  rov  Xpi^ov,  of 
Christ,  ns  Krpen's  Arabichas  it ;  or  avruv  cii  /(/la?,  his  love  to 
us,  as  is  found  in  the  Syriac.  A  higher  proof  than  this,  ol 
His  love,  Christ  could  not  have  possibly  given  to  the  children 
of  men. 

We  ought  to  lay  down  our  lives  for  the  brethren]  We  should 
risk  our  life  to  save  the  lives  of  others;  end  we  should  be 
ready  to  lay  down  our  lives,  to  redeem  their  souls,  when  this 
may  appear  to  be  a  means  of  lending  them  to  Go<l. 

17.  But  whoso  hath  this  world's  good]  Here  is  a  test  of  this 
love  :  if  we  do  nol  divide  our  bread  with  the  hungry,  we  cer- 
tainly would  not  lay  dotrn  our  life  for  him.  Whatever  love 
wc  may  pretend  to  mankind,  if  w'e  are  not  charitable  and  be- 
nevolent, we  give  the  lie  to  our  profession.  If  we  have  not 
bowels  of  compassion,  we  have  not  the  love  of  God  in  us:  if 
we  shut  up  our  bowels  against  the  poor,  we  shut  Christ  out  of 
our  hearts,  and  ourselves  out  of  heaven. 

This  world's  good]  Tor  (iwv  rov  Koufiov,  the  life  of  this 
Acorld ;  i.e.  the  means  of  life  ;  for  so /?ius,  is  often  used. — 
See  Mark  xii.  24.  Luke  viii.  43.  xv.  12,  30.  xxi.  4.  and  other 
places. 

How  dwellelh  the  love  of  God  in  him?]  That  is,  it  cannot 
possibly  dwell  in  such  a  person.  Hard-heartedness  and  God's 
love  never  meet  together;  much  less  can  they  be  associated. 

It*.  My  little  children]  Tewtn  pov,  my  beloved  children, 
lei  us  not  love  in  word ;  in  merely  allowing  the  general  doc- 
trine of  love  to  God  and  man  to  be  just  and  right :-  - 

Neither  in  tongue]  In  making  professions  of  love,  and  of 
a  charitable  and  humane  disposition,  and  resting  there  : — fnit 
in  deed ;  by  humane  and  merciful  acts. 

And  in  truth]  Feeling  the  disposition  of  which  we  speak. 
There  is  a  good  saying  in  Yalcut  Rubeni,  fol.  145.  4.  on  this 
point :  "If  love  consisted  in  word  only,  then  love  ceaseth  as 
soon  as  the  word  is  pronounced.  Such  was  the  love  between 
Balak  and  Balaam.  But,  if  loveconsisteth  not  in  word,  it  can- 
not be  dissolved ;  such  was  the  love  of  Abraham,  Isaac,  Ja- 
cob, and  the  rest  of  the  patriarchs  which  were  before  them." 

19.  Ilerahy  we  knoip  that  we  are  of  the  truth]  That  we 
have  the  true  religion  of  the  Lord  Jesus.  And  shall  assure 
our  hearts,  hepereuaded  in  oiir  consciences,  that  we  have  the 
truth  as  it  is  in  Jesus  ;  afi  no  man  can  impose  upon  him/telfhy 
imagining  he  loves,  when  he  does  not ;  he  may  make  empty 

nessions  to  others;  but  if  he  love  either  God  or  man,  he 
irs  it,  because  he  feels  it ;  and  love  unfelt  is  not  love  ;  it 
is  icord  or  tongue.  This  the  apostle  lays  down  as  a  test  of  a 
man's  Christianity ;  and  it  is  the  strongest  and  most  infalliblo 
test  that  can  be  given.  He  that  loves,  feels  that  he  does  love  ; 
and  he  who  feels  that  he  loves  God  and  man,  has  true  religion  : 
and  he  who  is  careful  to  show  the  fruits  of  this  love,  in  obedi- 
ence to  God,  and  humane  acts  to  man,  gives  others  the  fullest 
proof  that  he  has  the  loving  mind  that  was  in  .lesus. 

20.  If  our  heart  condemn  us]  If  we  be  conscious  that  our 
love  is  feigned,  we  shall  feel  inwardly  condemned  in  profess- 
ing to  liave  what  we  have  not.  Antl  if  our  heart  condemn 
us,  God  is  greater  than  our  heart,  for  he  knows  every  hypo- 
critical winding  and  turning  of  the  soul  ;  He  searches  tho 
heart,  and  tries  the  reins,  and  sees  all  the  deceiifulncss  and 
desperate  wickedness  of  the  heart,  which  we  cannot  see  ;  and 

■Kiy 


We  xliould  lore 


1.  JOHN. 


one  anothef. 


'23  ■•  And  this  is  his  commaiiliineiit,  That  we  should  believe 
on  the  name  of  his  Son  Jesus  Christ,  '  and  love  one  another, 

'  as  he  gave  us  comniandnient. 

>.39.     John  13.34, &  16.12.     Eph.S.S.     I  The3s.4.9. 


if  we  could  see  them,  could  not  comprehend  them  ;  and  He  is 
the  just  Judge,  He  will  condemn  us  more  strictly  and  exten- 
sively than  we  can  be,  by  our  own  conscience. 

21.  If  oar  heart  condemn  ns  iiot]  If  we  be  conscious  to 
ourselves  of  our  own  sincerity,  that  we  practise  not  deceit, 
and  use  no  mask;  then  have  lee  conjidence  towards  God ;  we 
can  appeal  to  Him  for  our  sincerity;  and  vvp  can  come  with 
boldness  to  the  Throne  of  grace  to  obtain  mercy,  and  find 
grace  to  help  in  time  of  need.  And,  therefore,  says  the 
apostle, 

22.  Wlialsoever  we  ask]  In  such  a  spirit,  we  receive  of  him, 
for  He  delights  to  bless  the  humble,  upriglit,  and  sincere  soul. 

Because  ice  keep  his  commandments]  Viz.  by  loving  Him, 
and  loving  our  nei.'jhbnur.  These  are  the  great  command- 
ments botli  of  the  Old  Covenant  and  the  New.  And  whoever 
is  filled  with  this  love  to  Ciod  and  man  will  do  those  things 
\Bhich  are  pleasing  to  him;  for  love  is  tlie  very  soul  and  prin- 
ciple of  obedience. 

rue  word  heart  is  used  in  tlie  preceding  verses  for  con. 
science:  and  so  the  Griiek  fathers  interpret  it;  particularly 
Origen,  Nicephorus,  and  Gicumenius  ;  but  this  is  not  an  infre- 
quent meaning  of  the  word  in  the  Sacred  Writings. 

23.  7'hat  ice  should  believe  on  the  name  of  his  Son]  We 
nre  commanded  to  believe  on  Christ,  that,  for  the  sake  of  His 
passion  hnd  d.?ath,  v.'e  may  be  justified- from  all  things,  from 
■\vliicl)  we  could  ni>t  be  jimtifled  by  the  law  of  Moses  ;  and  be- 
ing tlirough  Him  redeemed  from  the  guilt  of  sin,  restored  to 
liie  Divine  favour,  and  made  partakers  of  the  Holy  Ghost, 
we  are  enabled  to  love  one  another  as  lie  gave  us  com- 
mandment: for  without  a  renewal  of  the  heart,  love  to  God 
and  man  is  impossible ;  and  this  renewal  comes  by  Christ 
Jesus. 


24  And  » he  tliat  keepeth  his  conunandments  "  dwelleth  in 
him,  and  he  in  him.     And  "  hereby  we  know  that  he  abideth 

in  us,  by  the  Spirit  which  he  hatli  given  us. 

=  t-J'.^r  '^.Si  10-'  •"t'f"!  W.23.&  15.10.    Chip.4.12.-u  John  17.21,  &c.-v  Ronliinj 


24.  Dwelleth  in  him]  i.  e.  In  God  :  aiid  He,  God,  in  him, 
the  believer. 

And  hereby  tee  /enow]  We  know  by  the  Spirit  which  He 
hath  given  us,  that  we  dwell  in  God,  and  God  in  us.  It  was 
not  by  conjecture  or  inference  that  Christians  of  old  knew 
they  were  in  the  favour  of  God:  it  was  by  (he  testimony  of 
God's  own  Spirit  in  their  hearts:  and  this  testimony  was 
not  given  in  a  transient  manner,  but  was  constant  and 
abiding,  while  they  continued  under  the  inlhience  of  that 
faitli  tliat  worketh  by  love.  Every  good  man  is  a  temple  of 
the  Holy  (ihost;  and  wherever  He  is.  He  is  both  light  and 
power.  By  His  power  He  works;  by  His  light  he  makes  botli 
Himself  and  His  work  known.  Peace  of  conscience,  and  jov 
in  the  Holy  Ghost,  must  proceed  from  the  indwelling  of  that 
Holy  Spirit :  and  those  who  have  these  blessings,  must  know- 
th-at  they  have  them  ;  for  we  cannot  have  heavenly  peace  and 
heavenly  joy,  without  knowing  that  we  have  them.  But  this. 
Spirit  in  the  soul  of  a  believer  is  not  only  manifest  by  its  ef- 
fects, but  it  bears  its  own  witness  to  its  own  indwelling.  So 
that  a  man  not  only  knows  that  he  has  this  Spirit  from  the 
fruits  oi  llie  Spirit;  but  he  knows  that  he  has  it,  from  its 
own  direct  witness.  It  may  be  said,  "How  can  these  things 
be  7"  And  it  may  be  answered,  By  the  power,  light,  and  mer- 
cy of  God.  But  that  such  things  are,  the  Scriptures  uniformly 
attest;  and  the  experience  of  the  whole  genuine  church  of 
Christ,  and  of  every  truly  converted  soul,  sufficiently  proves. 
As  the  wind  bloweth  where  it  listeth,  and  we  cannot  tell 
wlience  it  cometh,  and  wliither  it  goeth;  so  is  every  one  that 
is  born  of  the  Spirit:  the  thing  is  certain,  and  fully  known  by 
its  effects;  but  Aoj/j  this  testimony  is  given  and  confirmed  is. 
inexplicable.  Every  good  man  feels  it,  and  knows  he  is  of 
God,  by  the  Spirit  which  God  has  given  him. 


CHAPTER  IV. 

We  must  not  believe  every  teacher  who  professes  to  have  a  divine  commission  to  preach,  but  fry  suck,  whether  they  be  of 
God ;  ar^d  the  more  so,  because  many  false  prophets  are  gone  out  into  the  world,  1.  Those  who  deny  that  Jesus  C/trist  j.« 
cume  in  the  flesh,  hare  the  spirit  of  antichrist,  2,  3.  The  followers  of  God  have  been  enabled  to  di.^cern  and  overcome  theM„ 
4—6.  7  he  necessity  of  lave  to  God  atid  one  another  shown,  from  God's  love  ta  us,  7—11.  Though  no  man  hath  seen 
God,  yet  every  genuine  Christian  knows  him  by  the  spirit  which  God  has  given  liim,  12,  13.  The  apostles  testified  that 
God  sent  his  Son  to  he  the  Saviour  of  the  world;  and  God  dwelt  in  those  icho  confessed  this  truth  14  15  God  is  love 
10.  The  nature  and  properties  of  perfect  love,  17,  18.  We  love  him,  because  he  first  loved  us,  19.  '  Theicickedness  of  pre- 
tending to  love  God,  lehile  tee  hale  one  another,  20,  21.  [A.  M.  cir.  4073.  A.  D.  cir.  69.  Impp.  Galba,  Othone,  Vflellio. 
et  Vespas.] 

because  greater  Is  he  that  is  in  you,  than  hhe  that  is  in  tlie 
world. 

5  '  They  are  of  the  world  :  therefore  speak  they  of  the  world, 
and  ^  ihe  world  heareth  them. 

6  We  are  of  God  :  '  he  tliat  knoweth  God  heareth  us  ;  he  that 
is  not  of  God  heareth  not  us.  Hereby  know  we  "■  the  spirit  of 
truth,  and  the  spirit  of  error. 

7  "Beloved,  let  us  love  one  another:  for  love  is  of  God;  and 
every  one  that  loveth  is  born  of  God,  and  knoweth  God. 

8  He  that  loveth  not  *  knoweth  not  God  ;  for  ^  God  is  love. 


I'espas.] 

BELOVED,  *  believe  not  every  spirit,  but  btry  the  spirits 
whether  tliey  are  of  God  :  because  '  many  false  prophets  ; 
lire  gone  out  into  the  world.  j 

2  Hereby  know  ye  the  Spirit  of  God  :  <i  Every  spirit  that  con-  ! 
fesseth  that  Jesus  Christ  is  come  in  the  flesh  is  of  God  :  | 

3  And  "every  spirit  that  confesseth  not  that  Jesus  Christ  is 
come  in  the  flesh  is  not  of  God  :  and  this  is  that  spirit  of  anti- 
rhrist,  whereof  ye  have  heard  that  it  should  come ;  and  'even  I 
now  is  it  in  the  world.  1 

4  ^  Ye  are  of  God,  little  children,  and  have  overcome  them  : 

a  Jer.M.S  IMiiU  54.4  — h  1  Cor.  14  59.  1  The?s  SSI  Rev  P  B  — c  Milt  S4  5  S4 
A^lnSri.Sn.  I  Tim  4  I  SPe.  S  1.  Ch.S.18.  S  .Tohn  7,-d  1  Cor.  12.3.  Ch.S.l.-e'ch. 
tsa    S  John  7.-f2Thejs.2  7.  Cli.2, 13,  Sa.-gCh  5.4. 

.NOTES.— Verse  1.  Beloved,  believe  not  every  spirit]  Do  ! 
not  be  forward  to  believe  every  teacher  to  be  a  man  sent  of  j 
God.  As  in  those  early  times  every  teacher  professed  to  be 
inspired  by  the  Spirit  of  God,  because  all  the  prophets  had 
rome  thus  accredited ;  the  term  spirit  was  used  to  express  the 
man  who  pretended  to  be,  and  t^ach  under  the  Spirit's  influ- 
iiice.     See  1  Cor.  xii.  1—12.  1  Tim.  iv.  1. 

1'ry  the  spirits]  AoKt/jalllere  ra  irvev/jaTa-  Put  these  teach- 
ers to  the  proof.  Try  them,  by  that  testimony  which  is 
known  to  have  come  from  the  Spirit  of  God,  the  word  of  reve- 
lation already  given. 

Many  false  prophets]  Teachers  not  inspired  by  the  Spirit 
of  God,  are  gone  out  into  Ihe  world;  among  the  Jewish  peo- 
j)le  particularly,  and  among  them  who  are  carnal,  and  have  not 
the  Spirit. 

2.  Hereby  know  ye  the  Spirit  of  God]  We  know  that  the 
man  who  teaches  that  Jesus  Christ  is  the  promised  Messiah, 
nnd  that  he  is  come  in  the  flesh,  is  of  God;  is  inspired  by  the 
Divine  Spirit :  for  no  m*u  can  call  Jesus  Lord,  but  by  the  Holy 
Ghost. 

3.  .Every  spirit]  Every  teacher  that  confesseth  not  Jesus, 
is  tiot  of  God  ;  has  not  been  hispired  by  God.  The  words  ev 
nraoKi  f.Xe'SoO.jrn,  is  come  in  the,flesh,  are  wanting  in  AB.  seve- 
ral olheis,  both  the  Syriac,  tiie  Polyglott  Arabic,  jElhiopic, 
Coptic,  Armenian,  and  Vulgate;  in  Origen,  Cyril,  Theodoret, 
Jrenccus,  and  others,  Gricsbach  has  lefL  them  out  of  the  texL 

Spirit  (f  antichrist]  All  tlie  opponents  of  Christ's  incarna- 
tion ;  a.n!i,  consequently,  oi  His  passion,  death,  and  resur- 
rection,  and  the  benefits  to  be  derived  from  them. 

Ye  have  heard  that  it  should  come]    See  2  Thess.  ii.  7. 

Even  now  is  it  in  the  world.]  Is  working  powerfully  both 
nmong  the  Jews  and  Gentiles. 

».  Teare  if  God]  Vpurc  under  the  influence  o'the  Divine 
470 


h  John  h;,3l  &  14.30  &  16  11.  1  Cor."  12.  Eph.2.9.a6  13.— i  Joha3  31  —k  John 
1!),I9  &  17,  14 -1  JohnS47,&  in.27.  lCor.li.37,  2  Cor.lO  7.— ni  l3a  3.20.  Jphn  14. 
lr.-nCh.3.10,  II,  2i— oCh  2.4.&3.6,-p  VEr.16. 

Spirit :  And  have  overcome  tiiejn ;  your  testimony,  proceeding 
from  the  Spirit  of  Christ,  has  invalidated  theirs,  wlrch  has 
proceeded  from  the  influence  of  Satan  :  For,  greater  is  the 
Holy  Spirit  which  is  in  yau,  than  the  spirit  which  is  in  the 
world. 

5.  They  are  of  the  world]  They  have  no  spiritual  views. 
They  have  no  spirituality  of  mind;  they  seek  the  present 
world  and  its  enjoyments.  Their  conversation  is  worldly,  and 
worldly  men  hear  them  in  preference  to  all  others.  Thus  they 
have  their  partisans. 

6.  We  are  of  God]  We  apostles,  have  the  Spirit  of  God,  and 
speak  and  teach  by  that  Spirit.  He  that  knoweth  God,  who 
has  a  truly  spiritual  discernment,  heareth  t/s  ;  acknowledges 
that  our  doctrine  is  from  God  ;  that  it  is  spiritual,  and  leads 
from  earth  to  heaven. 

Hereby  know  we  the  s;)/rr/  of  truth]  The  doctrine  and 
teacher  most  prized  and  followed  by  worldly  men,  and  by  the 
gay,  giddy,  and  garish  iv-ultilude,  are  not  from  God  ;  they  sa- 
vourof  thej^esA,  lay  on  no  restraints,  prescribe  no  cross-bear- 
ing, and  leave  every  one  in  full  possession  of  his  heart's  lust, 
and  easily  besetting  sins.  And  by  this,  false  doctrine  and  false 
teachers  are  easily  discerned. 

7.  Beloved,  let  us  love  one  another]  And  ever  be  ready  to 
pro.mote  each  other's  welfare,  both  spiritual  and  temporal. 

For  love  is  of  God]  And  ever  acts  like  Him  ;  He  loves  map, 
and  daily  loads  him  with  His  benefits.  He  that  loveth  most, 
has  most  of  God  in  him  :  and  he  that  loveth  God  and  his 
neighbour,  as  before  described  and  commanded,  is  born  of 
God ;  CK  Tou  Qsov  ycycvviirai,  is  begotten  of  God ;  is  a  true 
child  of  his  heavenly  Father  ;  for  he  is  made  a  partaker  of  tiie 
Divine  nature  ;  and  this,  his  love  to  God  and  man  proves. 

8.  He  that  loveth  not]  As  already  described ;  knointh  nut 
God  ;  has  no  exjierimcntal  knowledge  of  Him. 


Tnte  beticvers  dwell  in 

9  'III  this  was  manifested  tlie  love  of  God  towaitl  iis,  because 
that  God  sent  tiis  only  begotten  Son  into  the  world,  '  that  we 
might  live  through  him. 

10  Herein  is  love,  "  not  that  wc  loved  God,  but  that  he  loved 
us,  and  sent  his  Son  '  to  be  the  propitiation  for  our  sins. 

11  Beloved,  "if  God  so  loved  us,  we  ousht  also  to  love  one 
another. 

12  "  No  man  hath  seen  God  nt  any  time.  If  we  love  one  an- 
otlier.  God  dwelletli  m  us,  and  "  his  love  is  perfected  in  ii.s;. 

13  '  Hereby  know  we  tliat  we  dwell  in  him,  and  he  in  us,  be- 
cause he  hath  given  us  of  his  Spirit. 

14  And  ''  we  have  seen  and  do  testify  that  '  the  Father  sent, 
the  Son  to  he  the  Saviour  of  the  world. 

15  *  Who.<!oever  shall  confess  that  Jesus  is  the  Son  of  God. 
God  dwcUeth  in  him,  and  he  in  God. 

o  .lohn  3.16.  Rom  r>  8  tS.Sa,  Ch  3  IG  — r  Ch  S.tl.— s  John  15  1(5  Ronr.S.',  10. 
Ti-  ::  ■!  -t  Ch  a  2-u  Mull  la  W.  .lohn  15.19,1;!.  Ch  3  16.— y  John  1. 18.  1  Ti.n. 
S.\r,.   Ver.SO.-w  Ch  a  S.   Ver.  13.-X  John  H.M.  Ch  3.a4. 


CHAPTER  IV. 


God  is  love.]  An  inlliiite  Fountain  of  benevolence  and  be- 
neficence to  every  human  being.  He  hates  nolliing  that  He 
lias  made.  He  cannot  /;a.'e,  because  He  is  love.  He  causes 
His  sun  to  rise  on  the  evil  and  the  good  ;  and  sends  Ilis  rain 
on  the  just  and  tlie  unjust.  He  has  made  no  human  being  for 
perdition  :  nor  ever  rendered  it  impossible,  by  any  necessita- 
ting decree,  fur  any  fallen  soul  to  find  mercy.  He  has  £;iven 
the  fullest  proof  of  His  love  to  the  whole  human  race,  by  the 
incarnation  of  His  Son,  who  tasted  death  for  every  man.  How 
can  a  decree  of  absolute,  unconditional  rejiro/iation  of  the 
Rrealer  part,  or  any  part  of  the  human  race,  stand  in  the  pre- 
sence of  such  a  te.xt  as  this^!  It  has  been  well  observed,  thalal- 
ilioiigh  God  is  holy,  just,  righteous,  &c.  He  is  ncvercalled  Ho- 
line.'s.t,  Justice,  &c.  in  the  abstract,  as  He  is  here  called  I.ovE. 
This  seems  to  be  the  essence  of  the  Divine  nature;  and  all 
oiher  attributes  to  be  only  modifications  of  this. 

9.  In  t/iis  icas  inanifcsled  the  love  of  God]  The  mission  of 
Jesus  Olirist  was  the  fullest  proof  that  God  could  give,  or  that 
man  could  receive,  of  His  infinite  love  to  llie  v.-orld. 

That  tre  viiqht  live  through  him.]  The  whole  world  was 
sentenced  to  death  because  of  sin  ;  and  every  individual  was 
tiead  in  trespasses  a.\\d  sins;  and  Jesus  came  to  die  in  the 
stead  of  the  wi>rld.  and  to  quicken  every  believer,  that  all  might 
live  to  Him  who  died  for  Ihem  and  rose  again.  This  is  auotlier 
strong  allusion  to  John  ill.  16.  God  so  lored  the  world,  that  He 
gave  flis  oiih/  hesotten  Sou,  that  ichosoerer  be.lievethin  Hiyn 
should  vol  peri.ih.  but  ha  ve  everlasting  life.  Where  the  read- 
er is  requested  to  see  the  note. 

10.  Not  that  u>e  loved  Gnd]  And  that  He  was  thereby  in- 
duced to  give  His  Son  to  be  a  propitiation  for  our  sins.  No: 
we  were  enemies  to  God,  and  yet  Christ  died  for  otir  ungodly 
souls.  See  Rom.  v.  6  —11.  and  tlie  notes  there.  So  it  was  God's 
love,  not  our  merit,  that  induced  Him  to  devise  means  that 
His  banished  might  not  be  e.\i)elled  from  Him. 

11.  If  God  so  loved  u.s]  Without  any  reason  or  considera- 
tion on  onr  part,  and  without  any  desert  in  os  ;  treought  also, 
in  like  manner,  tolove  oneannther ;  and  not  suspend  our  love 
to  a  fc'low  creahire,  either  on  his  moral  worth,  or  his  love  to 
«.?.  We  should  love  one  another  for  God's  sake  ;  and  then,  no 
unkind  carriage  of  a  brollier  would  induce  us  to  withdraw 
•>ur  love  from  him  :  for,  if  it  have  God  for  its  motive  and 
jnodel,  it  will  never  fail. 

12.  No  man  hulh  seen  God  at  any  time]  The  very  words, 
with  t;,^  change  of  d.^paxt  for  TtQcarai,  of  this  apostle,  in  his 
(lospel,  chap.  i.  1^.  We  m&y  feel  Him,  though  we  cannot  see 
Him  ;  and  if  W'e  love  one  anotl.»:r.  He  dwelle'h  in  us,  and  Ilis 
love,  is  perfect  in  us :  it  has  then  lis  full  accomplishment, 
having  moulded  us  according  to  its  own  nalvn-e. 

111.  Hereby  know  we,  &c.)     See  the  note  nn  chap.  ili.  24. 

14.  And  we  hare  seen]  Jesus  Christ  manifested  in  the  flesh: 
see  chap.  i.  1,  &c.  And  do  testify,  bear  witness  in  conse- 
quence of  having  the  fullest  conviction  that  the  Father  sent 
the  Son  to  be  the  Saviour  nf  the  world.  We  have  had  the 
fullest  proof  of  this,  from  His  doctrineaad  miracles  which^we 
heard  and  saw,  during  the  whole  time  that  He  sojourned 
among  men. 

15.  Whosoever  shall  confess]  Much  stress  is  laid  on  tliis 
confession;  because  the  false  teachei-s  denied  the  reality  of 
the  incarnation:  but  this  confession  impVied  also  such  a  belief 
in  Christ  as  put  them  in  possession  of  His  pardoning  mercy 
and  indwelling  Spirit. 

16.  God  is  lore]  ^pe  nn  vcr.S.  He  that  dwellefh  in  lore,  \^e 
who  is  full  of  love  to  God  and  man,  is  full  of  God,  for  God  is 
love :  and  where  such  love  is,  there  is  God,  for  He  is  the  Foun- 
tain nnd'Malntainer  of  it. 

17.  Herein  is  our  loce  made  perfect]  By  God  dwelling  In 
us,  and  we  in  Him  ;  having  cast  out  all  the  carnal  mind  that 
was  e>i»>ii7y  against  Himself,  and  tilled  the  whole  heart  with 
the  spirit  of  love  and  purity  Tiuis  the  love  is  made  perfect : 
when  it  thus  fills  the  heart  it  has  all  its  decrees ;  It  is  all  In  all ; 
and  all  In  every  power,  passion,  and  faculty  of  the  soul. 

May  have  boldness  in  the  day  of  judgment]  IJapprtatcv, 
freedom  of  speech,  and  lihertu  of  access  ;  seeing,  In  the  per- 
son of  our  Judge,  Him  who  has  died  for  us,  regenerated  our 
hearts,  and  who  Himself  fills  them. 

As  he  is]  Pure,  holy,  and  loving  :  So  ore  we  in  this  world ; 
being  saved  from  our  sins,  and  made  like  to  Himself  in  righ- 
teousness and  true  holiness.  No  man  can  contemplate  the  day 
of  judgment  with  any  comfort  or  satisfaction  but  on  this 


Goil  by  hiji  Spirit 

16  And  we  have  known  and  believed  ti.e  love  that  God  hath 
to  us.  btJod  is  love  ;  and '  he  that  d wcUeth  in  l&ve  dwelletli  In 
God,  and  God  In  him. 

17  Herein  is  <i  our  love  made  perfect,  that '  we  may  Imve  bold- 
ness in  tlie  day  of  judgment :  f  because  as  he  is,  so  are  we  in 
this  world. 

IS  There  is  no  fear  in  love  ;  but  perfect  love  castethout  fear : 
because  fear  hath  toruieiit.  He  that  feareth  is  ^  not  made  per- 
fect in  love. 

19  We  love  him,  because  he  first  loved  us. 

20  ii  If  a  man  say,  I  love  God,  and  hateth  hi.?  brother,  he  l.s  a 
liar:  for  he  that  lovetb  not  his  brother  wliom  he  hath  seen, 
how  can  he  love  God  i  whom  he  hath  not  seen  J 

21  .\nd  "  this  commandment  have  we  from  him,  That  he  whc 
loveth  God  love  his  brother  also. 


la.-h  Ch.L',4.&,3.l7.-i  Vet.l2.-k  .NUtt  ■iI3;,.sy    John  13.34. St.  15. 19.  Ch.3.i23. 


ground,  that  the  blood  of  Christ  hath  cleansed  him  from  all 
sin;  and  that  he  is  kept  by  the  power  of  God,  through  faith, 
unto  salvation.  This  will  give  him  boldness  in  the  day  of  judg- 
ment. 

IS.  There  is  no  fear  in  love]  The  man  who  feels  that  he 
loves  God  with  all  his  heart,  can  never  dread  Him  as  his 
Judge.  As  he  is  now  made  a  jiartaker  of  His  Spirit,  and  car- 
ries a  sense  of  the  Divine  approbation  in  his  conscience;  he 
has  notliing  of  that  fear  that  |i:oducos  terror,  or  brings  tor- 
ment. The  perfect  love,  that  fulness  of  love  which  lie  has  re- 
ceived, casteth  out  fear ;  removes  all  terror  relative  to  tliis  day 
of  judgment;  for  it  is  of  this  that  the  apostle  particularly 
speaks.  And  as  it  is  Inconsistent  with  the  gracious  design  of 
God  to  have  His  followers  miserable,  and  as  he  cannol  be  un 
liajipy  whose  heart  is  full  of  the  love  of  his  God,  this  love 
must  necessarily  exclude  this  fear  or  terror  ;  because  that 
brings  tormc7it,  and  hence  is  ii:cfiiisistent  with  that  happiness 
which  a  man  must  have  who  continually  enjoys  the  approba- 
tion of  his  God. 

Ilejhal  fciirelh]  He  who  is  still  uncertain  concerning  his 
interest  in  Clirist;  who,  although  he  has  many  heavenly  draw- 
ings, and  often  sits  with  Christ  some  moments,  on  a  throne  of 
love,  yet  feels  from  the  evils  of  his  heart  a  dread  of  the  day 
of  jiuigiiient.  is  not  viade perfect  in  love;  has  not  yet  received 
the  abiding  witness  of  the  Spirit  that  he  is  begotten  of  God; 
nor  that  fulness  of  love  to  God  and  man,  which  excludes  the 
enmity  of  the  carnal  viind,  and  which  it  is  his  privilege  to  re- 
ceive. I!ut  is  tlie  case  of  such  a  man  desperate!  No,  it  is 
neitlier  desperate  nor  deplorable ;  he  is  in  the  way  of  salvation, 
and  not  far  from  the  kingdom  of  heaven.  Let  such  earnestly 
seek,  and  fervently  believe  on  the  Son  of  God  :  and  He  will 
soon  give  them  another  baptism  of  His  Spirit,  will  purge  out 
all  the  old  leaven,  and  fill  their  whole  souls  wiili  that  love 
which  is  the  fulfilling  of  the  law.  He  who  Is  not  yet  perfect 
in  love  may  speedily  become  so,  because  God  can  say  in  a  mo- 
ment, Iivill,  he  l/iou  r'e  in  ;  and  immediately  his  leprosy  wiU 
depart.  Among  men  we  find  some  tliat  have  neither  love  nor 
fear;  others,  that  have  fear  withctit  love;  others,  that  havs 
love  and  fear  ;  and  others,  that  have  love  without  fear. 

1.  Profl'gates.  and  worldly  men  in  general,  have  neither  tho 
fear  nor  love  of  God. 

2.  Deeply  awakened  and  distressed  penitents  have  the  fear 
or  terror  of  God  without  His  love. 

3.  Babes  in  Christ,  or  young  converls,  have  often  distressing 
fear  mixed  with  their  love. 

4.  Adult  Christians  have  love  without  this  fear ;  because  fear 
hath  torment ;  and  they  are  ever  happy,  being  filled  with  God. 
— See  Mr.  Wesley's  note  on  this  place. 

1.  We  must  not  suppr.se  that  the  love  of  God  shed  abroad  in 
the  heart  is  ever  imperfect  in  itself;  it  is  only  so  in  degree. 
There  may  be  a  less  or  greater  degree  of  what  is  perfect  in  it- 
self ;  so  it'  is  with  respect  to  the  love  which  the  followers  of 
God  have  :  they  may  have  measures  or  degrees  of  perfect 
love  without  its  fulness.  There  is  nothing  imperfect  in  tho 
love  of  God,  whetlier  it  be  considered  as  existing  in  Himself, 
or  as  communicaied  to  His  followers. 

2.  We  are  not  to  suppose  that  the  love  of  God  casts  out  every 
kind  of  fear  from  the  soul  ;  it  only  casts  out  that  which  has 
torment: — I.  A  filial  fear  is  consistent  with  th.e  highest  de- 
grees of  love;  and  even  necessary  to  the  preservation  of  that 
grace.  This  Is  properly  its  guardian:  and,  without  this,  love 
would  soon  deaenerate  into  llstlesfness,  or  presumptive  bold- 
ness. 2.  Nor  does  it  cast  out  that/ear  wliicli  is  so  necessary 
to  the  p»cserr(i/(o»  of  life ;  that  "fear  which  leads  a  man  to 
Jlee  from  danger,  lest  his  life  should  be  destroyed.    3.  Nor 

does  it  cast  out  timlfear  which  may  be  engendered  by  sudden 
alarm.  All  these  are  necessarv  to  our  well  being  :  but  it  de- 
stroys— 1.  The  fear  of  v}anl.  2.  The  fear  of  death :  and,  3.  Tho 
fear  or  terror  of  judgment.  All  these  fears  bring  torment, 
and  are  inconsistent  with  this  perfect  love. 

19.  We  love  him,  because  he  lirst  loved  us.]  This  is  the  foun- 
dation of  our  love  to  God.  1.  We  love  Him  because  we  find  He 
has  loved  us.  2.  We  love  Ilim  from  a  sense  of  obligation  and 
sratitude.  3.  Wc  love  Him  from  the  influence  of  His  own 
love  :  from  His  love  shed  abroad  in  our  hearts  our  love  to  Him 
proceeds.  It  is  the  seed  whence  our  love  .^^prings.  The  verse 
might  bo  rendered.  Let  us  therefore  love  him  because  he  first 
loved  us:  thus  the  .S'.'/rioc  Bnd'r«/^o/e. 
1  20.  If  a  man  say,  I' lore  God,  and  hateth  hie  bi  other]  Thia. 
471 


Whatsoever  is  born  of  God 


I.  JOHN. 


overcomes  the  world. 


BB  well  as  many  other  parts  of  this  epistle,  seems  levelled 
Bgainst  ihcJeirs,  who  pretended  much  love  to  God,  while  they 
hated  the  Gentiles  :  and  even  some  of  them  who  were  brought 
Into  the  Christian  church,  brought  tliis  leaven  with  them.  It 
required  a  miracle  to  redeem  St.  Peter's  mind  from  the  influ- 
ence of  this  principle.— i5ee  Acts  x. 

W/iom  he  hath  seen]  We  may  have  our  love  excited  towards 
our  brother — I.  By  a  consideration  of  his  excellencies,  or  ami- 
ahle  qualities.  2.  By  a  view  of  his  miseries  and  distresses. 
The  first  will  excite  a  love  of  complacency  and  delight ;  the 
second,  a  love  of  compassion  and  pity. 

Whom  he  hath  not  seen]  If  he  love  not  his  brother,  it  is  a 


proof  that  tlie  love  of  God  is  not  in  him  :  and  if  he  have  not 
the  love  of  God,  he  cannot  love  God  ;  for  God  can  be  loved  only 
tlirough  the  influence  of  His  own  love  :  see  on  ver.  19.  The 
man  who  hates  his  fellow,  does  not  love  God.  He  who  does 
not  love  God,  has  nut  the  love  of  God  in  liim  ;  and  he  who  has 
not  the  love  of  God  in  him,  can  neither  love  God  nor  man. 

21.  ^^his  commandment  have  we]  We  should  love  one 
another  ;  and  love  our  neighbour  as  ourselves.  The  love  of 
God,  and  the  love  of  man,  can  never  be  separated :  he  who 
loves  God  will  love  his  brother ;  he  who  loves  his  brother, 
gives  this  proof  that  he  loves  God ;  because  he  loves  with  a 
measure  of  that  love,  which,  in  its  infinitude,  dwells  in  God. 


CHAPTER  V. 

He  that  believeth  is  born  of  God,  loves  God  and  His  children,  and  keeps  his  commandments,  which  are  not  grievous,  1 — 3. 
Faith  in  Christ  overcomes  the  world,  4,  5.  JVie  three  earthly  and  heavenly  witnesses,  6—9.  He  that  believeth  hath  the 
witness  in  himself,  10.  God  has  given  unto  us  eternal  life  in  His  Son,  11,  12.  The  end  for  which  St.  John  writes  these 
things,  13—15.  The  sin  unto  death,  and  the  sin  not  unto  death,  16,  17.  He  that  is  born  of  God  sinneth  not,  18.  The 
while  world  lieth  in  the  leicked  one,  19.  Jesus  is  come  to  give  us  an  understanding,  that  we  may  know  the  true  Gad,  20. 
All  idolatry  tn  be  avoided,  21.     [A.  iVI.  cir.  4073.  A.  D.  cir.  69.     Impp.  Galba,  Othone,  Vitellio,  et  Vespas.] 


"HOSOEVER  "  believeth  that  b  Jesus  is  the  Christ  is  "  born 
of  God  :  ^  and  every  one  that  loveth  him  that  begat,  lo- 
veth  him  also  that  is  begotten  of  him, 

2  By  this  we  know  that  we  love  the  children  of  God,  when 
we  love  God,  and  keep  his  commandments. 

3  '  For  this  is  the  love  of  God,  that  we  keep  his  command- 
ments :  and  f  his  commandments  are  not  grievous. 

4  For  ^  whatsoever  is  born  of  God  overcomeththe  world  :  and 

a  John  l.ia_liCh.2.23,  B4  &4.?,  ].^-c  John  1.13.— d  John  16.83.— e  John  14. 15, 
5I,2'.&,15  10-  a.Iohn  6.— f  Mic  6  8.   Malt. 11. 20. 

"nOtST— VerSelTT'l'Tiosoe  !'er  believeth,  &c.]  Expressions  of 
tliis  kind  are  to  be  taken  in  conne-zion  with  the  subjects  neces- 
sarily implied  in  them.  He  that  believeth  that  Jesus  is  the 
Messiah,  and  confides  in  Him  for  the  remission  of  sins,  is  be- 
gotten of  Gad ;  and  they  who  are  pardoned  and  begotten  of 
God,  love  Him  in  return  for  His  love ;  and  love  all  those  who 
are  His  children. 

2.  By  this  we  know  that  we  love  the  children  of  God]  Our 
love  of  God's  followers,  is  a  proof  that  we  love  God.  Our 
love  to  God  is  tlie  cause  why  we  love  His  children  ;  and  our 
keeping  the  commandments  of  God,  is  the  proof  ihal  we  love 
Him. 

3.  For  this  is  the  love  of  God]  This  the  love  of  God  necessa- 
rily produces.  It  is  vain  to  pretend  love  to  God,  while  we  live 
in  opposition  to  His  will. 

His  commandments.]  To  love  Him  with  all  our  heart,  and 
our  neighbour  as  ourselves,  are  not  grievous;  are  not  bur- 
thensome  :  for  no  man  is  burthened  witli  the  duties  whicli  his 
own  love  imposes.  The  old  proverb  explains  the  meaning  of 
the  apostle's  words.  Love  feels  no  loads.  Love  to  God  brings 
Klrenglh  from  God  :  through  His  love  and  His  strength,  all 
His  commandments  are  not  only  easy  and  light,  but  pleasant 
and  deliglitful. 

On  the  love  of  God,  as  being  the  foundation  of  all  religious 
worsliip,  there  is  a  good  saying  in  Sohar,  Exod.  fol.  23.  col.  91. 
•■'  Rabbi  .lesa  said,  How  necessary  is  it  that  a  man  should  love 
ihe  holy  blessed  God  !  For,  he  can  bring  no  other  worship  to 
God  than  love:  and  he  wlio  loves  Him,  and  worships  Him, 
from  a  principle  of  love,  him  the  holy  blessed  God  calls  His 
beloved." 

4.  Whatsoever  is  born  of  God]  Tlav  to  ycyevvriiievov  ;  what- 
soever, (the  neuter  for  the  masculine,)  is  begotten  of  God, 
overcometh  the  loorld.  "  I  understand  by  this,"  says  Schoett- 
gen,  "  the  Jewish  church,  or  Judaism,  which  is  often  termed 
nrn  chi'^  dlamhazzeh,  this  world.  The  reasons  which  induce 
me  to  think  so  are,  1.  Beca\ise  this  Kocftog,  vwrld,  denied  that 
the  Messiah  was  come;  but  the  Gentiles  did  not  oppose  this 
principle.  2.  Because  he  proves  the  truth  of  the  Christian 
religion  against  the  Jews,  reasoning  according  to  the  Jewish 
manner ;  whence  it  is  evident,  that  he  contends  not  against 
the  Gentiles,  but  against  the  Jews.  Tlie  sense,  therefore,  is, 
he  wliop  ssesses  the  true  Christian  faith,  can  easily  convict 
the  .lewish  religion  of  falsity."  That  is,  he  can  show  the  vanity 
of  their  expectations,  and  the  falsity  of  their  glosses  and  pre- 
judices. Suppose  we  understand  by  the  loorld  the  evil  prin- 
ciples  and  practices  which  are  among  men,  and  in  the  human 
heart ;  then  the  influence  of  God  in  the  sonl,  may  be  properly 
said  to  overcome  this  ;  and  by  faith  in  the  Son  of  God  a  man 
is  able  to  overcome  all  that  is  in  the  world,  viz.  the  desire  of 
ihe  flesh,  the  desire  of  the  eye,  and  the  pride  of  life. 

5.  He  that  believeth  that  Jesus  is  the  Son  of  God]  That  He 
is  the  promised  Messiah  ;  that  He  came  by  a  supernatural 
generation  ;  and  although  truly  man,  came  not  by  mati,  but 
bv  the  power  of  the  Holy  Ghost  in  the  womb  of  the  Virgin 
Mary.  The  person  who  believes  this,  has  the  privilege  of  ap- 
plying to  the  Lord  for  the  benefits  of  the  incarnation  and  pas- 
sion of  Jesus  Christ,  and  receiyes  Xhe  blessings  which  the 
Jews  cannot  have,  because  they  believe  not  the  Divine  mission 
of  Christ. 

6.  This  is  he  that  came  by  leater  and  blood]  Jesus  was  at- 
tested to  be  the  Son  of  God,  and  promised  Messiah,  by  water, 
i.  e.  His  baptism,  when  the  Spirit  of  God  came  down  from 
heaven  upon  Him,  and  the  voice  from  heaven  said,  This  is  my 
betoved  Son  in  whom  I  am  well  pleased.  Jesus  Christ  came 
ritsn  by  Mood.  He  shed  His  blood  for  the  sins  of  the  world  ; 
aiiailijs  Nvaii  in  accordiiiico  with  ail  that  th^  Je'.visli  prophct.i 
472 


this  is  the  victory  that  overcometh  the  world,  even  our  faith. 

5  Who  is  he  that  overcometh  Ihe  world,  but  h  he  thai  be- 
lieveth that  Jesus  is  the  Son  of  God  1 

6  This  is  he  that  came  '  by  water  and  blood,  even  Jesus 
Christ ;  not  by  water  only,  but  by  water  and  blood,  k  And  it 
is  the  Spirit  that  beareth  witness,  because  the  Spirit  is  truth. 

7  For  there  are  three  that  bear  record  in  heaven,  the  Father. 
1  the  Word,  and  the  Holy  Ghost :  •"  and  these  three  are  one. 


had  written  concerning  Him.  Here  the  apostle  says,  that  the 
Spirit  witnesses  this  ;  that  He  came  not  by  water  only,  being 
baptized,  and  baptizing  men  in  His  own  name,  that  they  might 
be  His  followers  and  disciples;  but  by  blood  also,  by  his  sacri- 
ficial death,  witliout  which  the  world  could  not  be  saved,  and 
He  could  have  had  no  disciples.  As,  therefore,  tlie  Spirit  of 
God  witnessed  His  being  the  Son  of  God,  at  His  baptism  ;  and 
as  the  same  Spirit  in  the  prophets  had  witnessed  that  He 
shovild  die  a  cruel,  yet  a  sacrificial  death  :  He  is  said  here  to 
bear  witness,  because  He  is  the  Spirit  of  truth. 

Perhaps  St.  John  makes  here  a  mental  comparison  between 
Christ,  Moses,  and  Aaron  ;  to  both  of  wliom  he  opposes  our 
Lord,  and  sliows  His  superior  excellence.  Moses  came  by 
water— W\  the  Israelites  were  baptized  unto  him  in  tlie  cloud 
and  in  tlie  sea,  and  thus  became  his  flock  and  his  disciples. 
1  Cor.  X.  1,  2.  Aaron  came  by  blood — He  entered  into  the 
Holy  of  Ilolies  with  the  blood  of  the  victim,  to  make  atone- 
ment for  sin.  Moses  initiated  tlie  people  into  the  covenant  of 
God  by  bringing  tlieni  under  lite  cloud,  and  through  the  water. 
Aaron  confirmed  that  covenant  by  shedding  the  blood,  sprink- 
ling part  of  it  upon  them  and  the  rest  before  the  Lord  in  the 
Holy  of  Holies.  Moses  came  only  by  icater  ;  Aaron  only  by 
blood ;  and  both  came  as  types.  But  Christ  came  both  by 
tfiater  and  blood,  not  typically,  but  really  :  not  by  the  authority 
of  another,  but  by  His  own.  Jesus  initiates  His  followers  into 
the  Christian  covenant  by  the  baptism  of  water;  and  confirms 
and  seals  to  them  the  blessings  of  the  covenant  by  an  applica- 
tion of  the  blood  of  the  atonement,  thus  purging  their  con- 
sciences, and  purifying  tlieir  souls. 

Thus  His  religion  is  of  infinitely  greater  efficacy  than  that 
in  which  Moses  and  Aaron  were  ministers.   See  Schoc..t:en. 

It  may  be  said  also,  that  the  Spirit  bears  witness  of  Jesus 
by  His  testimony  in  the  souls  of  genuine  Christians,  and  by 
tiie  spiritual  gifts  and  miraculous  powers  with  wliich  He 
endowed  the  apostles  and  primitive  believers.  This  is  agree- 
able to  what  St.  John  says  in  his  Gospel,  chap.  xv.  26,  27 
When  the  Comforter  is  come,  the  Spirit  of  truth,  which  pro- 
ceedeth  frmn  the  Father,  he  shall  testify  of  me  ;  and  ye  also, 
shall  bear  witness  because  ye  have  been  with  me  from  the 
beginning.  This  place  the  apostle  seems  to  have  in  his  eye,-' 
and  tliis  would  naturally  lead  him  to  speak  concerning  the 
three  witnesses;  the  Spirit,  the  water,  and  the  blood, 
verse  8. 

7.  There  are  three  that  bear  record]  The  Father,  who  bears 
testimony  to  His  Son  ;  the  Word,  or  Aoyog,  Logos,  who  bears 
testimony  to  the  Father ;  and  the  Holy  Ghost,  which  bears 
testimony  to  the  Father  and  the  Son.  And  these  three  are 
one  in  essence,  and  agree  in  the  one  testimony,  that  Jesus 
came  to  die  for,  and  give  life  to,  the  world. 

But  it  is  likely  this  verse  is  not  genuine.  It  is  wanting  in 
every  MSS.  of  this  epistle  written  before  the  invention  of 
printing,  one  excepted,  the  Codex  Montfortii,  in  Trinity  Col- 
lege, Dublin :  the  others  which  omit  this  verse  amount  to  one 

It  is  wanting  in  both  the  Syriac,  al!  the  Arabic,  JEthiopic, 
the  Coptic,  Sahidic,  Armenian,  Slavonian,  &c.  in  a  word, 
in  all  the  ancient  Versions  but  the  Vulgate;  and  even  of  this 
Version  many  of  the  most  ancient  and  correct  MSS.  have  it 
not.  It  is  wanting  also,  in  all  the  ancier.t  Greek  Fathers  ;  and 
in  most  even  of  the  Latin. 

Tlie  words,  as  they  exist  in  all  the  Greek  MSS.  with  the  ex- 
ception of  the  Codex  Montfortii,  are  the  following: 

"  6.  This  is  he  that  came  by  water  and  blood,  Jesus  Christ 
not  by  water  only,  but  by  water  and  blood.  And  it  is  the  Spi. 
rit  that  beareth  viritness,  because  the  Spirit  is  truth,  7.  For 
there  are  tl)r,ee  that  bear  witness,  the  Spirit,  the  water,  and  tU« 


Of  the  three 


8  And  ihere  are  three  that  bear  wilneas  in  earth,  the  Spirit, 
and  the  water,  and  the  blood  ;  and  these  thi-ee  agree  in  one. 

9  If  we  receive  "  the  witness  of  men,  the  witness  of  God  is 
greater :  •  for  thie  is  the  witness  of  God  which  he  hath  testi- 
fied of  his  Son. 

10  He  that  believeth  on  the  Sou  of  God  i"  hath  the  witness  in 
himself:  he  that  believeth  not  God,  i  hath  made  him  a  liar; 
because  he  believeth  not  the  locord  that  God  gave  o(  his  Son. 

11  '  And  this  is  the  record  that  God  halh  given  to  us  eternal 
life,  and  '  this  life  is  in  his  Son. 

12  « He  that  hath  the  Son  hath  life  ;  and  he  that  hath  not  the 
Son  of  God  hatli  not  life. 

13  "  These  things  have  I  written  unto  you  that  believe  on  the 


CHAPTER  V. carthhj  witnesses. 

nume  of  the  Son  of  God ;  » that  ye  may  know  that  ye  have 
eternal  life,  and  that  ye  may  believe  on  the  name  of  the  Son 
of  God. 

M  And  this  is  the  confidence  that  we  have  "  in  him,  that,  *  if 
we  ask  any  thing  according  to  his  will,  he  hearctli  us  ; 

15  And  if  we  know  that  he  hear  us,  whatsoever  we  ask,  we 
know  that  we  have  the  petitions  that  we  desired  of  him. 

IG  If  any  man  sec  his  brother  sin  a  sin  which  is  not  unto 
death,  he  shall  ask,  and  '  he  shall  give  him  life  for  them  that 
sin  not  unto  dealli.  '  There  is  a  sin  unto  death  ;  '  I  do  not  say 
that  he  shall  pray  for  it. 

17  •>  All  unrighteousness  is  sin  ;  and  there  is  a  sin  not  unto 
death. 


blood,  and  tliese  three  agree  in  one.  9.  If  we  receive  the  wit- 
ness of  man,  the  witness  of  God  is  greater,"  &c. 

The  words  that  are  omitted  by  all  the  MSS.,  the  above  ex- 
cepted; anil  all  the  Versions,  the  Vulgate  excepted,  are  these: 

[In  heaven,  the  Father,  the  Word,  and  the  Holy  Spirit,  and 
these  three  are  one :  and  there  are  three  which  bear  witness 
in  earth.] 

To  make  the  whole  more  clear,  that  every  reader  may  see 
what  has  been  added,  I  shall  set  down  these  verses,  witli  the 
inserted  words  in  brackets. 

"6.  And  it  is  the  Spirit  that  beareth  witness,  because  the 
Spirit  is  truth.  7.  For  there  arc  three  that  bear  record  [in 
heaven,  the  Father,  the  Word,  and  tlie  Holy  Gliost,  and  these 
three  are  one.  8.  And  tlicre  are  three  that  bear  witness  in 
earth,]  the  Spirit  and  the  water,  and  the  blood,  and  these  three 
agree  in  one.  9.  If  we  receive  the  witness  of  men,  the  witness 
of  God  is  greater,"  etc.  Any  man  may  see,  on  examining  tlie 
trords,  that  if  those  included  in  brackets,  which  are  wanting 
in  the  MSS.  and  Versions,  be  omitted,  there  is  no  want  of 
rorijiexion  ;  and  as  trthe  sense,  it  is  complete  and  perfect 
without  them;  and,  indeed,  much  more  so,  than  with  thorn. 
{  HJiall  conclude  this  part  of  the  note  with  observing.with  Dr. 
Dodd,  "Tlmt  thfre  are  some  internal  and  accidental  remarks, 
which  may  render  the  passage  suspected  ;  for  the  sentence  is 
C'lmplctP,  and  the  sense  more  clear  and  better  preserved, 
without  it.  Besides,  the  Spirit  is  mentioned,  botli  as  a  witness 
in  iieaven,  and  on  earth  ;  so  that  the  six  witnesses  are  thereby 
reduced  to  five,  r,nd  the  equality  in  number,  or  antithesis  be- 
tween the  wlltaesses  in  heaven  and  on  earth,  is  quite  taken 
away.  Besidi:-?,  what  need  of  witnesses  in  heaven!  No  one 
there  doubts  that  .Jesus  is  the  Messiah  ;  and  if  it  be  said,  that 
Father,  Son,  and  Spirit,  are  witnesses  on  earth,  tiien  there  are 
I've  witnesses  on  earth,  and  none  in  heaven  ;  not  to  say  that 
Ihere  is  a  little  difficulty  in  interpreting  how  the  Word,  or  the 
fcx)n,  can  be  a  witness  to  Himself" 

It  may  be  necessary  to  Inquire  how  this  verse  stood  in  our 
earliest  English  Bibles.  In  Coverdale's  Bible,  printed  about 
1.535,  for  it  bears  no  date,  the  seventh  verse  is  put  in  brackets 
thus: 

Slntiit  [s  tijc  SprctJ  tl)at  bcavctlj  tojitnc? ;  for  tt)c 
Sspvf tc  is  tijf  tructj).  ( j?oc  \\)txz  ate  tljce  toljf r})  beare 
vecorte  iii  jjcaben:  the  .tfatljev,  tj)c  affioorBc,  anTi  tfje 
?l?olu  CSoost,  antJ  tlic.gc  tfivc  arc  one.)  ^uB  tijcrc  are 
ttrc  tobtcf)  iiearc  ri  rorire  in  cart!) :  tlje  Sjpretc,  toatcr, 
niiTi  bloii'Oc,  anU  tijcsc  tl3rc  arc  one.  Ef  be  rcccplie.&c. 

TiKDAt,  was  as  critical  as  he  was  conscientious  ;  and  thougli 
he  fuhnitted  the  words  into  the  text  of  the  first  edition  of  his 
New 'IV.^tameiit  printed  in  1526;  yet  he  distinguished  them 
by  a  difi'erent  letter,  and  put  them  in  brackets  as  Coverdale 
has  done  ;  and  also  the  words  in  earth,  wlilch  stand  In  ver.  8. 
without  proper  authority,  and  which  being  excluded,  make 
the  text  tlie  same  as  in  the  MSS.,  &c. 

Two  editions  of  this  version  are  now  before  me ;  oneprinted 
in  English  and  Latin  4to.  with  the  following  title: 

Crijc  NctDc  {ITcstaincnt,  botfj  in  Bnalijslje  anti  Jla= 
ten,  of  iittniv'itcr  Hra.gmus  traii-slatfon— anti  im= 
jpi-[iitctJ  bit  SJUfflliam  53otocU— tljc  nere  of  our  3lorlrc 
W.cccoc.XLVii.  ^nl3  tl)c  fnr.9tc  iiere  of  tl)c  fennflcs 
.<Edw.  VI.)  moste  jjracfou.s  rcljflnc. 

In  this  edition  the  text  stands  thus  : 

StnU  (t  Is  t\)t  Spirfte  tljat  bcaretl)  h)i)tncs,  bcrau.'sc 
tlje  Spirfte  [s  trut!)  (for  tlicrc  are  tin'c  tobfclie  bearc 
rcrorUe  in  jjralicn,  the  iJatber,  tljc  SjyorDc,  anO  tIjc 
5ttJoli)  CSijost,  anU  tlK.^f  thrc  are  one.)  jfor  tijerc 
arc  tljrc  tolji'rjjc  bearc  rccorbc  ( in  eartlj)  t&c  Spiritc, 
tuatcr,  anil  bloDc,  anli  tt)cse  tijrc  are  one.  Kf  toe  re= 
ccnbc,  &c. 

■f  he  other  printed  in  London,  "  bv  William  Tylle,  4to.  witli- 
out  the  Latin  of  Erasmus  in  M.CCCCC.XLlX.  the  tlivrde  yen; 
of  the  relgneof  our  moost  dreade  Soveravne  Lorde  Kvnge  Ed- 
warde.the  Syxte,"  has,  with  a  small  variety  of  sppiling,  the 
text  in  the  same  order,  and  the  same  words  included  in  brack- 
ets as  above. 

The  English  Bible,  with  the  book  of  Common  Praver.  printed 
by  Richard  Cardmarden,  at  Rouen  in  NormandV.  1.).55,  fol. 
exhibits  the  text  faithfully,  but  in  the  following  singular  man- 
jier  :— 
.    Vor..  VI.  3  O 


^nH  ft  IS  tlje  Spnrgtc  tftat  bcaretl)  toitnesse,  be» 

cause  ttjC  Spijrute'ig  trutjic.  (for  there  are  three 
which  beare  recdide  In  lieaven,  llie  Father,  the  Woorde,  and 
the   Holy  Ghost;   and  these  Three  are  One.)     ^nTJ  tfttCB 

to1}tcl)  bearc  rceorUc  "(in  earth)  tfte  Sptrite,  ant  toatec, 
aiiTj  blooUc ;  anU  tijese  tfirce  arc  one. 

The  first  English  Bible  which  I  have  seen,  where  these  dis- 
tinctions were  omitted,  is  that  called  The  Bishop's  Bible, 
printed  by  Jugge,  fol,  1568.  "Since  that  time,  all  such  distinc- 
tions have  been  generally  disregarded. 

Though  a  conscientious  believer  in  the  doctrine  of  the  ever- 
blessed,  holy,  and  undivided  Trinity,  and  in  the  proper  and 
essential  divinity  of  our  Lord  .lesus  Christ,  wliich  doctrines  I 
have  defended  by  many  and  even  new  arguments,  in  the 
course  of  this  work,  I  cannot  help  doubting  the  authenticity 
of  the  text  in  question  ;  and,  for  farther  particulars,  refer  to 
the  observations  at  the  end  of  this  chapter. 

8.  'J'he  Spirit,  and  the  icaler,and  the  blood]  This  verse  is 
supposed  to  mean  "  the  Spirit,  in  the  word  confirmed  by  mi- 
racles; the  water,  in  baptism,  wherein  we  are  dedicated  to 
the  Son  (with  the  Father  and  the  Holy  Spirit,)  typifying  his 
spotless  purity,  and  the  inward  purifying  of  our  nature:  and 
the  blood,  represented  in  the  Lord's  supper,  and  applied  to  the 
consciences  of  believers;  and  all  tliese  harmoniously  agree 
in  the  same  testimony,  that  Jesus  Christ  is  the  Divine,  the 
complete,  the  only  Saviour  of  the  world."  Mr.  Wesley's 
Notes. 

By  the  lerilten  jrort/,  which  proceeded  from  the  Holy  Spirit, 
that  Spirit  is  continually  witnessing  upon  earth,  thatGod  hath 
given  unto  us  eternal  life. 

By  baptism,  which  points  out  our  regeneration,  and  the 
renewing  of  the  Holy  Ghost,  and  which  is  still  maintained  as 
an  initiatory  rite  in  the  Christian  church,  we  have  another 
witness  on  earth  of  the  truth,  certainty,  importance,  and  effi- 
cacy, of  the  Christian  religion.  The  same  may  be  said  of  tiie 
blood,  represented  by  the  holy  eucharist,  which  continues  to 
show  forth  the  death  and  atoning  sacrifice  of  the  Son  of  God, 
till  He  comes.     See  the  note  on  verse  6. 

9.  If'  ice  receive  the  icitness  of  men]  Which  all  are  obliged 
to  do  ;  and  which  is  deemed  a  sufficient  testimony  to  truth  in 
nimiberless  cases.  The  witness  of  God  is  greater.  He  can 
neltlier  be  deceived,  nor  deceive;  but  man  may  deceive,  and 
be  deceived. 

10.  Ife  that  believeth  on  the  Son  of  God]  This  is  God's  wit. 
ness  to  a  truth,  the  most  important  and  interesting  to  man- 
kind. God  has  witnessed  that  whosoei^er  believeth  on  his  Son 
sliall  be  saved,  and  have  everlasting  life  ;  and  shall  have  the 
witness  ot  it  in  himself;  the  Spirit  bearing  witness  with  his 
spirit  that  he  is  a  child  of  God.  To  know,  to  feel  his  sin  for- 
given, to  have  the  testimony  of  this  in  the  heart  from  the 
Holy  Spirit  Himself,  is  the  privilege  of  every  true  believer  in 
Christ. 

11.  This  is  the  record]  The  great  truth  to  which  the  Spirit, 
the  jcater,  and  the  blood,  bear  testimony.  God  hath  given  us 
eternal  life  ;  a  right  to  endless  glory,  and  a  meetness  for  it 
And  this  life  is  in  his  Son.  It  comes  fty  and  through  Him 
He  is  its  Author  and  its  Purchaser.  It  is  only  in  and  through 
Him.  No  other  scheme  of  salvation  can  be  effectual ;  God  has 
provided  noneotlier;  and  in  such  a  case  a  man's  invention 
must  be  vain. 

1'2.  He  that  hath  the  Son  hath  life]  As  the  eternal  life  is 
given  IN  the  Son  of  God  ;  it  follows,  that  it  cannot  be  enjoyed 
without  Him.  No  man  can  have  it  without  having  Christ; 
therefore,  he  that  halh  the  Son,  hath  life  :  and  he  that  hath 
not  the  Son  hath  7iot  life.  It  Is  in  vain  to  expect  eternal  glory, 
if  we  have  not  Christ  in  our  heart.  The  indwelling  Christ 
gives  both  a  title  to  it,  and  a  meetness  for  It.  This  is  God's 
rpcord.  Let  no  man  deceive  himself  here:  an  indwelling 
Christ  and  gc.ory.  A'a  indwelling  Christ,  no  glory.  God's 
record  must  stand. 

13.  7^hat  ye  may  know  that  ye  have  eternal  life]  I  write 
to  show  your  privileges  ;  to  lead  you  Into  this  holy  of  holies  ; 
to  show  what  believing  on  the  Son  of  God  i?,  by  the  glorious 
effects  it  produces  ;  It  is  not  a  blind  reliance  /br,  but  an  actual 
enjoyment  of,  salvation.  Christ  liviiig,uorking,  and  reigning, 
in  the  heart. 

And  that  ye  may  believe]  That  is,  continue  to  believe ;  for 
Christ  dwells  in  tlie  heart  only  by  faith;  ami  faith  lives  only 
by  LOVE  ;  ami  lore  continues  only  by  obedie.nxe.  He  who  bb 
LiBVEs,  loves;  and  he  who  loves,  obeys.  He  whoobeys,  loves  : 
he  who  loves,  believes  ;  he  who  believes  has  the  witness  m 

47:? 


MTiat  is  ike  true  ^ 


I.  JOHN. 


knowledge  of  God. 


IS  We  know  that  '  whosoever  is  born  of  God  sinnelh  not ; 
but  that  he  that  is  be.otten  of  God  ^  keepeth  himself,  and  that 
wicked  one  toucheth  him  not. 

19  And  we  know  that  we  are  of  God,  and  *  the  whole  world 
lieth  in  wickedness. 

clPelerl  23  Chapter  3  9  — d  James  1.  27.— e  Ga'.atians  I.  4,-f  Luke  S4.  45.— 
g  .lohn  17.3. 


himself;  he  who  has  this  witness,  has  Christ  in  liis  lieart,  tlie 
hope  of  glory  ;  and  he  who  believes,  loves,  and  obeys,  has 
Christ  in  ills  heart,  and  is  a  man  of  prayer. 

14.  This  is  the  confidence]  nappr/ciLa,  the  liberty  of  access 
nnd  spnech;  that  if  we  ask  tiny  thing  according  to  his  will  ; 
tliat  is,  wliich  He  has  promised  in  His  trord ;  His  word  is  a 
revelation  of  His  trill,  in  the  things  which  concern  the  salva- 
tion of  man.  All  that  God  has  promised  we  are  justified  in 
expecting ;  and  what  Ho  has  promised,  and  we  expect,  we 
tihouUl  pray  for.  Prayer  is  the  language  of  the  children  of 
God.  He  who  is  begotten  of  God,  spea/cs  this  language.  He 
calls  God,  Abba,  Father,  in  tlie  inie  spirit  of  supplication. — 
Prayer  is  the  language  of  dependance  on  God  ;  where  the  soul 
is  dumb,  there  is  neither  life,  love,  nor  faith.  Faith  and  pray- 
er are  not  boldly  to  advance  claims  \\\\m\  God  ; — we  must  take 
heed  that  what  we  ask  and  believe  ftr,  is  agreeable  to  tlie  re- 
vealed will  of  God.  WliaU  we  find  promised,  tliat  we  may 
plead. 

15.  A7id  if  ice  knoir  that  he  hear  us]  See\n!i  we  are  satis- 
fied that  He  liears  the  prayer  of  faitli,  requesting  the  things 
which  Himself  has  promised  ;  we  knoic,  consequently,  that 
tee  have  the  petitions,  tlie  answer  to  the  petitions,  that  ice  de- 
sired of  him;  for  He  cannot  deny  himself;  and  we  may  con- 
sider them  as  sure  as  if  we  had  them ;  and  we  shall  have  them 
as  soon  as  we  plead  for,  and  need  them.  We  are  not  to  ask 
to-day,  for  mercy  that  we  noio  need,  and  not  receive  it  till  to- 
■morrow,  or  soms  future  time.  God  gives  it  to  him  who  prays, 
ichen  it  is  needful. 

16.  jl  si/i  which  is  not  unto  death]  This  is  an  extremely 
difficult  passage,  and  has  been  variously  interpreted.  What 
is  the  sin  not  unto  death,  for  which  we  should  ask,  and  life 
shall  be  given  to  him  that  commits  it?  And  what  is  the  sj'n 
unto  death,  for  which  we  should  not  pray  7 

I  shall  note  three  of  the  chief  opinions  on  this  subject. 
(1.)  It  is  supposed  that  there  is  here  an  allusion  to  a  distinc- 
tion in  the  Jewish  law  where  there  was  nma"?  nsan  chatah 
lemothah,  "a  sin  unto  death;"  and  nnin"?  n'j  nNton  chatah  lo 
lemothah,  "  a  sin  not  unto  death  ;"  that  is,  1.  A  sin,  or  trans- 
gression, to  which  the  law  had  assigned  the  punishment  of 
death  ;  such  as  idolatry,  incest,  blasphemy,  breach  of  the  Sab- 
bath, and  the  like.  And,  2.  A  sin  not  unto  death,  i.  e.  trans- 
gressions of  ignorance,  inadvertence,  Ac.  and  such  as,  in  their 
own  nature,  appear  to  be  comparatively  light  and  trivial. — 
That  such  distinctions  did  exist  in  the"  Jewish  synagogues, 
both  Schoettgen  and  Carpzovius  have  proved. 

(2.)  By  the  sin  not  unto  death,  for  which  intercession  might 
be  made  ;  and  unto  deatli,  for  which  prayer  might  not  be 
made ;  we  are  to  understand  transgressions  of  the  civil  law  of 
a  particular  place,  some  of  which  must  be  punished  with  death, 
according  to  the  statutes  ;  the  crime  admitting  of  no  pardon  : 
others  might  be  punished  with  death,  but  the  magistrate  had 
the  power  of  commuting  the  punishments,  /.  c.  of  changing 
death  into  banishment,  &c.  for  reasons  that  might  appear  to 
him  satisfactory  ;  or  at  the  intercession  of  powerful  friends. 
To  intercede,  in  the  former  case,  would  be  useless,  because 
the  law  would  not  relax  ;  therefore  they  7ieed  not  pray  for  it  ; 
but  intercession  in  the  latter  case  might  be  prevalent,  there- 
fore they  jnight  pray :  and  if  they  did  not,  the  person  miglit 
suffer  the  punishment  of  death.  This  opinion,  which  has 
been  advanced  by  Rosenmiiller,  intimates,  thai  men  should 
feel  for  each  other's  distresses,  and  use  their  influence  in  be- 
half of  the  wretched  ;  nor  ever  abandon  the  unfortunate,  but 
where  the  case  is  utterly  hopeless. 

(3.)  'J'he  si7t  unto  rfea/A  means  a  case  of  transgression,  par- 
ticularly of  grievous  backsliding  from  the  life  and  power  of 
godliness,  which  God  determines  to  punish  with  temporal 
death;  while  at  the  same  time  He  extends  mercy  to  the  peni- 
tent soul.  The  disobedient  prophet,  1  Kings  xiii.  1 — 32.  is,  on 
this  interpretation,  a  case  in  point :  many  others  occur  in  the 
history  of  the  church,  and  of  every  religious  communitv.  The 
si7i  not  untodealh,  is  any  sin  which  God  does  not  choose  thus 
to  punish.  This  view  of  the  subject  is  that  taken  by  the  late 
Reverend  J.  Wesley,  in  a  sermon,  intituled,  A  Call  lo  Back- 
sliders.— Works,  Vol.  X.  pag.  92. 

I  do  not  think  the  passage  has  any  thing  to  do  with  what  is 
termed  the  siyi  against  the  Holy  Ghost  ;  much  less  with  the 
popish  doctrine  of  purgatory  ;  nor  with  sins  committed  be- 
fore and  after  baptism,  the  former,  pardonable,  the  latter,  tin- 
pardonoble,  according  to  some  of  the  Fathers.  Either  of  the 
last  opinions,  (viz.  2.  and  3.)  makes  a  good  sense  ;  and  the  first, 
(\.)  is  not  unlikely  ;  the  apostle  may  allude  to  some  mai'imor 
custoin  in  the  Jewish  church,  which  is  not  now  distinctly 
known.  However,  this  we  know,  that  any  penitent  may  find 
mercy  through  Clirist  Jesus  ;  for  through  Him  every  kind  of 
Bin  may  be  forgiven  to  man,  except  the  sin  against'the  Holy 
Ghost;  which  I  have  proved  no  man  can  now  commit.— See 
thp  note  on  Matt.  xii.  31,  32. 

17.  All  unrighteousness  is  sin]  Uaaa  aiiKia,  every  act  con- 
trary to  justice  .—issin ;  is  a  transgression  of  the  law.  which 
condemns  all  iryjnstice. 

471 


20  And  we  know  that  the  Son  of  God  is  come,  fand  hath  given 
us  an  understanding,  ^  that  we  may  know  him  that  is  true,  and 
we  are  in  him  that  is  true,  even  in  his  Son  Jesus  Christ. 
i>  This  is  the  true  God,  i  and  eternal  life. 

21  Little  children,  k  keep  yourselves  from  idols.    Amen. 

1  Tim. 3.  IS.  Tii.2.13, 


18.  Wlinsoever  is  born — begotten  of  God,  sinnelh  not]  This  is 
spoken  of  adult  Christians  :  they  are  cleansed  from  all  un- 
righteousness ;  consequently  from  all  sin,  chap.  i.  ver.  7,  9. 

Keepeth  himself]  That  is,  in  the  love  of  God,  Jude  21.  by 
building  up  himself  on  his  most  holy  faith,  and  praying  in  the 
Holy  Ghost.  And.  that  wicked  one,  the  devil,  toucheth  him 
not ;  finds  nothing  of  his  own  nature  in  hiin,  on  which  he  can 
work;  Christ  dwelling  in  his  heart  by  faith. 

19.  We  know  that  toe  are  of  God]  Have  the  fullest  proof  ot 
the  truth  of  Christianity,  and  of  our  own  reconciliation  to  God, 
through  the  death  of  His  Son. 

The  whole  tcorld  lieth  in  wickedness]  E>/  toy  Trovrip'-J  keitoi, 
lieth  in  the  wicked  one  ;  is  embraced  in  the  aims  of  tne  devil, 
where  it  lies  fast  asleep,  and  carnally  secure,  deriving  its  heat 
&nd  power  from  its  infernal  I'osterer.  What  a  truly  awful 
state  !  And  do  nut  the  actions,  tempers,  propensities,  opinions, 
and  maxhns,  of  all  worldly  men,  prove  and  illustrate  this  T 
"In  this  short  expression,"  says  Mr.  Wesley,  "  the  horrible 
state  of  the  world  ispainted  in  the  most  lively  colours ;  a  com- 
ment on  which  we  liave  in  the  actions,  conversations,  contracts, 
quarrels,  and  friendships,  of  worldly  men."  Yes,  their  ac- 
tions are  opposed  to  the  law  of  God  ;  their  coNVEusATiONs, 
shallow,  simulous,  and  false;  their  contracts  forced,  inte- 
rested, and  deceitful;  their  q.uarrels,  puerile,  ridiculous,  and 
ferocious;  and  their  friendships,  hollow,  insincere,  capri- 
cious, and  fickle.  All,  all,  the  ettectof  their  lying  in  the  arms 
of  the  wicked  one:  for  thus  they  become  instinct  with  his  own 
spirit :  and  because  they  are  of  their  father  the  devil,  there- 
fore his  lusts  they  will  do. 

20.  We  know  that  the  Son  of  God  is  come]  In  the  flesh,  and 
has  made  His  soul  an  offering  for  sin.  And  hath  given  us  an 
understanding  ;  a  more  eminent  degree  of  light  than  we  ever 
enjoyed  before:  for  as  He  lay  in  the  bosom  of  the  Father,  He 
hatli  declared  Him  unto  us  ;  and  He  hath  besides  given  us  a 
spiritual  understanding,  that  we  may  know  Him  who  is  true; 
even  the  True  God  ;  and  get  eternal  life  from  Him  through 
His  Son,  IN  whom  we  are  by  faith,  as  the  branches  in  the  vine, 
deriving  all  our  knowledge,  light,  life,  love,  and  fruitfulness, 
from  Him.  And  it  is  through  this  revelation  of  Jesus,  that  we 
know  the  ever-blessed  and  glorious  Trinity  ;  and  the  Trinity, 
Father,  Word,  and  Holy  Ghost,  in  the  eternal  undivided  unity 
of  the  ineffable  Godhead. 

21.  Little  children]  Tckko,  beloved  children  ;  he  concludes 
with  the  same  aff"ectionate  feeling  with  which  he  commenced. 

Keep  yourselves  from  idols]  Avoid  the  idolatry  of  the  hea- 
thens ;  not  only  have  no /a/se  g^ods,  but  have  the  true  God. 
Have  no  idols  in  your  houses;  none  in  your  churches:  none 
in  your  hearts.  Have  no  object  of  idolatrous  worship ;  no 
pictures,  relics,  consecrated  tapers,  tcafers,  crosses,  &c.  by 
attending  to  wliich  your  minds  may  be  divided,  and  prevented 
from  worshipping  the  infinite  Spirit,  in  spirit  and  in  truth. 

The  apostle,  says  Dr.  Macknight,  cautioned  his  disciples 
against  going  with  the  heathens  into  the  temple  of  their  idol 
gods,  to  eat  of  their  feasts  upon  the  sacrifices  they  had  offfer- 
ed  to  these  gods  ;  and  against  being  present  at  any  act  of  wor- 
ship which  they  paid  them:  because,  by  being  present,  they 
participated  of  that  worship,  as  it  is  plain  from  what  St.  Paul 
has  written  on  the  subject,  i  Cor.  viii.  10.  where  seethe  notes. 

That  is  a  man's  idol  or  god,  from  whi..ri  he  seeks  his  hap 
piness  :  no  matter  whether  it  be  Jupiter,  Juno,  Apollo,  Mi 
nerva,  Venus,  or  Diana;  or  pleasure,  wealth,  fame,  a  fino 
house,  superb  furniture,  splendid  equipage,  medals,  curiosi 
lies,  books,  titles,  human  friendships,  or  any  earthly  or  hea- 
venly thing,  G(id  the  supreme  good,  only  excepted.  That  is  a 
man's  idol  which  prevents  him  from  seeking  and  finding  his 
ALt  in  God. 

Wiclif  ends  his  epistle  thus.  My  little  sones,  kepe  ye  you 
fro  mawmitis,  i.e.  puppets,  dolls,  and  such  like;  for  thus 
Wiclif  esteemed  all  images  employed  in  religious  worship. — 
They  are  the  dolls  of  a  spurious  Christianity ;  and  the  drivel- 
lings  of  religion  in  nonage,  and  dotage.  Protestants,  keep 
yourselves  from  such  mawmets ! 

jlmen,  so  be  it !  So  let  it  be!  And  so  it  shall  be,  God  being 
our  Helper,  for  ever  and  ever! 

Subscriptions  in  the  Versions. 

The  End  of  the  Epistle  of  the  Apostle  John.— Sybiac. 

The  First  Epistle  of  John  the  Apostle  is  ended.— Syriao 
Philoxenian.    Nothing  in  either  the  Coptic  or  Vulgate. 

Continual  and  eternal  praise  be  to  God. — Arabic. 

The  End. — ^^thiopic. 

In  this  Version  the  Epistle  is  thus  introduced  : 

In  the  name  of  the  Fuiher,  and  of  the  Son,  and  of  the  Holy 
Spirit,  one  God,  the  Epistle  of  John,  the  son  of  Zebedee,  the 
Evangelist  and  Apostle  of  our  Lord  Jesus  Christ ;  may  his  in- 
tercession be  with  us  for  evo-  and  ever.     .\men. 
In  the  Manischipts. 

The  First  of  John.— A  B. 

The  First  Epistle  of  John  the  Evangelist. 

The  First  Catholic  Epistle  of  St.  John  the  Divine  — MTitteo 
from  Eohesus. 


Observations  on  the 


CHAPTER  V. 


Three  heavenly  IViiiiesscj. 


The  Epistle  to  the  Parthians.— See  several  Latin  MSS. 

The  word  A>nen  is  wanting  in  all  the  best  MSS.  and  in 
most  of  the  Vtrsions. 

For  other  matters  relative  to  the  epistle  itself,  see  the  Pre- 
/ace:  and  for  its  heavenly  doctrine  and  unction  read  the  texl, 
in  the  original,  if  you  can ;  if  not,  in  our  own  excellent  trana- 
lation. 

OBSERVATIONS  OX  THE  TEXT  OF  THE  THREE  DI. 

VINE  WITNESSES, 
Accompanied  v>ilh  tteo  very  corre  t  fac  simile?  .•/"  1  Jo/in,  \ 

chop.  V.  ver.  7,  8,  and  9,  as  t/iey  stand  in  the  first  Edition 

of  the  New  'J'eslanienl,  prinl^.d  at  Complutum,  1514,  and 

trt  t/ie  Codex  AJonl/ortii,  a  jVannscript  marked  U.  97,  in 

the  Library  of  Trinity  College,  Dublin. 

Ilavra  ioKijia^cTt,  to  KaXov  Karcxcrc.     1  Thess.  v.  21. 

The  seventh  rcrse  of  first  John,  chapter  ihejifih,  lias  given 
rise  to  more  theological'dispules  tlian  any  other  portion  of  the 
Sacred  Writing's.  Advocafs  and  antagonists  have  arisen  in 
every  quarter  of  th^  civilized  world  ;  but  the  dispute  has  been 
principally  confined  to  the  Unitarians  of  all  cl.isses,  and 
those  called  Orthodox :  the  former  asserting  that  it  is  an  in- 
terpolation, and  llie  latter  contending  tliat  it  is  a  par',  of  the 
original  text  of  St.  John.  It  is  asserted  that  (one  excepted, 
which  shall  be  noticed  by  and  by,)  all  tlie  Greek  MS:?,  written 
before  the  invention  of  prinii  :g,  omit  the  passage  in  dispute, 
llowthe  seventh  andf  eighth  verses  stand  in  these,  may  be 
fleen  in  the  followingview,  where  the  words  included  between 
brackets,  are  those  which  are  wanting  in  the  Mr«S. 

■Ore  rpcii  cioiv  ol  ftaprvpovvTCi  [cv  to)  uvpavi,!,  h  Ttarrip,  h  Xo- 
yO{,  Kai  TO  a)  tov  TTitvpa'  koi  ovrot,  oi  f/)rif  iv  iiai.  Kai  rpcis 
it7iv  ol  papTvpoviTCi  tv  T5  )  jj]  TO  jTi'ti'pa,  Kat  TO  vioip,  Kai  to 
a-ijin'  Kai  ol  rpcts  fij  tu  ev  civi. 

Of  all  the'  MSS.  yet  discovered  which  contain  this  epistle, 
amounting  to  one  hundred  and  twelve;  three  only,  tv.'o  of 
which  are  of  no  authority,  have  the  text,  viz. 

1.  The  Codvx  Oue.lph'ei-tytanus  G.  which  is  demonstrably 
ji  M.-'.  of  tlie  seventeenth  century,  for  it  contains  the  Latin 
translation  of  Ueza,  written  by  the  same  hand,  and  therefore 
1.4  no  us.?  or  inipoitance  in  saered  criticism. 

2.  Tlie  Codex  Jiavianus,  or  Berolinensis,  which  is  a  for- 
>;*'ry,  and  onlya  copy  of  the  Greek  text  in  4lie  Complutensian 
folyglott,  printed  in  1514 ;  and  so  close  an  Imitation  of  it,  tliat 
it  copies  even  its  typographical  errors  ;  hence,  and  from  the 
eimilarity  of  the  hnteis,  it  appeni-s  to  have  been  torged,  that  it 
ihiglil  paBS  lor  the  original  M;?.  from  which  the  Compluten- 
sian text  wa.<?  taken.  In  this  MS.  some  various  readings  are 
inserted  from  Hie  margin  of  r^tevens'e  edition  of  1550. 

3.  The  Codex  J\Iontfortii,  or  Codex  Dnbliniensis,  cited  by 
Kra.omus.  under  the  title  of  Codex  Britannicus,  in  Trinity 
College,  Dublin.  This  maybe  said  to  be  the  only^cnuin* 
MS.  which  contains  this  text ;  as  no  advocate  of  the  sacred 
doctrine  contained  in  the  disputed  passage  would  wish  to  lay 
any  stress  whatever  on  such  evidence  as  the  two  preceding 
ones  afford.  ?lichaelis  roundly  as.=erts.  Vol.  I^^  page  417.  of 
)i;s  Introductory  Lectures,  that  this  MS.  was  written  after  the 
year  l.'OO.  This,  I  scniple  not  to  affirm,  is  a  perfectly  un- 
gual ded  assertion,  and  what  no  man  cn7i  prove.  In  1790,  I 
e.vainined  this  MS.  myself;  and  though  I  thought  it  to  be  com- 
par.itively  modern,  yet  I  had  no  doubt  that  it  existed  before 
tlie  invention  of  printing,  and  was  never  written  with  an  in- 
fiilion  to  deceive.  1  am  rather  inclined  to  think  it  the  work 
of  an  unknown  bold  critic,  who  formed  a  text  from  one  or 
more  MSS.  in  conjunction  with  the  Vulg.'ite,  and  was  by  no 
means  sparing  of  his  own  conjectural  emendations ;  for  it  con- 
tsius  many  various  readings  which  exist  in  no  other  MS.  yet 
cU.';eovered.  Jiut  how  far  llie  writer  has  in  any  place,  faith- 
lully  copied  the  text  of  any  cmcient  MS.  is  more  than  can  be 
dcierinined.  To  give  the  reader  a  fair  view  of  this  subject,  I 
here  subjoin  what  I  hope  I  may  call  a  perfect/c/c  simile  of  the 
sevenlii  and  eighth  verecs,  as  t'liey  exist  in  this  MS.  copied  by 
the  accurate  hand  of  the  Rev.  Dr."  Barrett,  the  present  learned 
librarian  of  Trinity  College. 


fac  simile  cf  1  John  v.  7,  9,  and  9.  From  the  Codex  Mont- 
fQrtii  in  Trinity  College,  Dublin. 

rsfltCavTOt  OLJjiS.>iy  cja\,.i\ccyi.  -t^US  <^ciy:zfJ»prv 

Qvjixj  fcjy  £S-<v>  o&  cu/;m  tszy  ttr-^Uo^io^  -rev  tU.y.^ 

■When  I  examined  the  original  myself,  though  I  took  down 
a  transcript,  yet  1  neglected  to  lake  a  fac  simile.  That  no 
ipistftke  might  be  made  in  a  matter  of  so  much  importance,  I 
got «  fac  simile,  and  after  it  was  engraved,  had  it  collated  with 
the  M.S.  by  Dr.  Barrett  himself,  and  the  plate  finished  accord- 
iCjI.tp.iiis  last  corrcctioiiB  ;  so  that  1  hope  it  may  be  ^aid  cvei^ 


jot  and  every  tittle  belonging  to  the  text,  are  here  fairly  and 
faithfully  represented  ;  nothing  being  added,  and  nothing 
omitted.  I  have  examined  this  MS.  since,  and  have  not  been 
abie  to  detect  any  inaccuracy  in  my  fac  simile.  To  it  I  have 
annexed  a  perfectyoc  simile  of  the  same  words,  as  they  stand 
in  the  Complutensian  Polyglott,  which  the  curious  reader 
will  be  glad  lo  spc  associated  with  the  other,  as  they  are  pro- 
perly the  only  Greek  authorities  on  wliich  the  authenticity  of 
the  text  of  the  Three  Witnesses  depends. 

Fac  simile  of  1  John  v.  7,  8,  and  9,  from  the  Editio  Prin- 
cepsofthe  Greek  2'esiament,  printed  at  Complutum,  in  1514. 

(5»iJ/otfjaapTt/poV}i'r£^'*£lf/7u''oupo'(j6>,/o'cBCDS 

2lcop'Kei'To'^atua."ei/THij*ja.apTv/piap/7cjiy'?a|i 
«pa}55«p'iAauBotyoiiEy,'K'jux!pTvyD30/7bv^e£o"^ 
*ixz  {3»pi'£ST4'- 'ori'avTtc'ccJv^/  K^iiaoTVpto/Toxr 

It  may  be  necessary  to  obsen'e, 

First,  That  the.^ce  first  lines  of  the  fac  simile  of  the  text  in 
the  Complutensian  edition  are  at  the  top  of  the  opposite  page 
to  that  on  which  the  other /our  lines  are  found.  The  alpha- 
betical letters,  mingled  with  the  Greek  texl,  are  those  which 
refer  to  the  corresponding  words  in  the  Latin  text,  printed  in 
a  parallel  column  in  the  Complutensian  Polyslott,  and  marked 
with  the  same  letters,  to  ascertain  more  easily  the  correspond- 
ing Greek  and  Latin  words,  for  the  benefit,  I  suppose,  of  learn- 
ers. The  column  containing  the  Latin  text,  which  is  that  of 
the  Vulgate,  is  not  introduced  here,  being  quite  unnecessary. 

Secondly — The  sixth  and  seventh  lines  of  the  fac  simile  of 
the  Codex  Montfortii  belong  to  the  second  page  of  that  leaf  on 
which  the  other. /ire  lines  are  written. 

Tills  MS.  is  a  thick  duodecimo  written  on  paper,  without 
it  \folios.  There  is  an  inscription  in  it  in  these  words.  Sum 
Thomoi  dementis,  olim  fratris  Froyhe.  On  this  inscription 
Dr.  Barrett  remarks:  "  It  apprare  Froyhe  was  a  Franciscan  ; 
and  I  find  in  some  blank  leaves  in  the  book  these  weirds  writ- 
ten, (by  the  same  hand,  in  my  opinion,  that  wrote  the  MS.) 
\ri'7ox<i  papia  (ppayKicKOf  ;  by  tlie  latter,  I  underetand  the 
founder  of  that  order."  If  .SV.  Francis  d'Assise  be  here 
meant,  who  was  the  founder  of  the  order  of  Franciscans,  and 
the  inscription  be  written  by  the  same  who  wrote  the  MS., 
then  the  MS.  could  not  have  been  written  before  the  thir- 
teenth century,  as  St.  Francis  founded  his'order  in  1206,  and 
died  in  1226,  and  consequently  proves  that  the  MS.  could  not 
have  been  written  in  the  eleventh  century,  as  Jl/r.  Martin  of 
Utrecht,  and  several  others,  have  imaginetl. 

Mucii  stress  has  been  laid  on  the  dots  over  the  i  and  i!  which 
frequently  appear  in  this  MS.  Montfaucon  has  obser^-ed,  Pa- 
laiogruphia  Uracn.  pag.  33,  that  such  dots  were  in  use  a  thou- 
sand ytare  ago  ;  hence  the  advocates  of  the  antiquity  of  the 
Cudex  Montfortii  have  inferred,  that  this  MS.  must  have  been 
written  at  least  in  the  tenth  or  eleventh  century.  But  as  these 
are  found  in  modern  MS.-^.  (see  Palaog.  pag.  334.  333.)  they 
arc  therefore  no  proof  of  antiquity.  In  Michaeti-i's  Introduc- 
tion, Vol.  II.  pag.  2S6,  where  lie  is  discribing  the  MSS.  of  the 
Greek  Testament,  he  gives  tlie  text  in  question  as  it  is  sup- 
posed to  exist  in  the  Codex  JMontfortii,  in  wliich  two  dots  ap- 
pear over  every  iota  and  upsilon  in  the  v,-hole  five  lines  tliere 
introduced;  but,  on  comparing  this  of  Michaelis  with  lUefac 
simile  here  produced,  tlie  reader  will  at  once  perceive  ihatthe 
arrangement  is  false,  and  the  dotting  egregiously  inaccurate. 
Deceived  by  this  false  representation  Dr  Marsh,  (now  bishop 
of  I.landair.)  in  his  notes  on  the  passage,  pag.  "54,  observes, 
"  That  no  MS.  written  in  smell  characters,  before  the  twelfth 
century,  has  thcs.';  dots.  That  a  MS.  written  in  the  twelfth 
century  has  these  dots  sometimes  on  the  iota,  but  never  on  the 
upsHu'n  :  but  MS:^.  written  in  the  fourteenth  century  have 
these  dols  on  l.-oih  letters,  but  not  in  a!l  cases.  Now  as  these 
letters  are  dotted  nlicays  in  the  Codex  Montfortianus,  but 
not  always  in  the  MSS.  of  the  thirteenth  and  fourteenth  cen- 
turies, and  still  less  often  in  tiiose  of  the  twelfth  century,  we 
may  infer  that  the  Codex  Montforliauus  is  at  least  as  modem 
as  the  fifteenth  century." 

On  this  quotation  1  beg  leave  to  make  a  few  remarks. 

Dr.  Marsh  says,  "Thai  no  MS.  written  in  small  letters,  prc- 
I  vious  lo  the  twelfth  century,  has  these  doth."  This  excellent 
critic  has  only  to  consult  the  Palaogruphia  Grcrcn,  pag.  293, 
in  which  he  will  find  No.  1.  a  fac  simile  of  one  of  the  Colbert 
MSS.  (No.  4954,)  written  A.  D.  1022,  where  the  iota  appears 
thrice  dotted  : — and  in  No.  2,  on  the  same  page,  another /oc 
simile  of  a  MS.  written  .K.  D.  1043,  tl'.e  iota  is  dotted  in  the 
word  tricoK.—Ihid.  page  233,  (No  7,)  a  MS.  written  in  9S6,  has 
the  iota  firicf  dotted  in  *he  word  Upii/ct. — Ibid.  pag.  275,  (No. 
2,)  a  MS.  of  the  ninth  or  beginning  of  the  tenth  century,  has 
the  iota  Jotted  in  d\;ais$ ;— and  in  No.  ,3,  a  specimen  of  tha 
473 


'<6bservations  on  the 


I.  JOHN. 


Three  heeenly  WilncssiS, 


'Codex  Regius,  (No.  2271,)  written  A.  D.  914,  the  icta  is  doited 
{n  dciKTiv.—Ibid.  pag.  271,  (No.  4,)  written  about  890,  the  lola 
is  dotted  in  upcoi' :  and  in  Spec.  V.  in  the  word  noiia.  See 
also  Ihid.  pag.  320,  No.  3.  another  of  the  Colbert  MSS.  (41]  1,) 
Written  \.  D.  1236,  wliere  the  iota  is  dotted  seven  times.  All 
tliese  specimens  are  taken  from  MSS.  written  in  ajriall  cha- 
racters ;  and,  as  the  dates  show,  (the  last  excepted,)  long  hte- 
fore  the  twelfth  century.  As  tothest  dots  being  more  frequent 
In  manuscripts  of  the  fifteenth  than  those  of  the  twelfth,  thir- 
teenth, and  fourteenth  centuries,  I  cannot  say  much  :  it  is  cer- 
tain they  became  more  frequent  towards  the  fourteenth  cen- 
tury than  they  were  in  the  twelfth  ;  add  yet  this  was  not  a 
general  case.  In  two  well  written  manuscripts  now  before 
me,  one  of  which  1  suppose  to  be  of  the  fourteenth  century, 
and  Ihe  other  of  the  fifteenth,  these  dots  often  occur,  but  thoy 
are  by  no  means  regular.  I  have  noticed  several  pages  in  the 
rfiest  manuscript  where  they  occiir  but  once;  and  in  other 
pages  they  may  be  met  with  ten  or  twelve  times.  On  the  con- 
trary, in  the  more  recent  manuscript,  ichole  pages  occnr  -wWii- 
but  one  of  them  ;  and  where  they  do  occur,  they  are  much  less 
frequent  than  in  the  former.  So  that  it  rather  appears  from 
this  evidence,  that  they  began  to  disappear  in  tiie  fifteenth 
century.  Dr.  Marsh,  misled  by  the  specimen  in  Michaeiis, 
Vol.  II.  pag.  286,  says,  "  The  lettei-s  in  question  are  always 
dotted  in  the  Codex  Montfortianus."  By  referring  to  the  fac 
simile,  the  reader  will  be  able  at  once  to  correct  this  mistake. 
The  iota  in  the  fac  simile  occurs  thirty  times,  and  is  dotted 
only  in.^re  instances  :  and  the  upsilon  occurs  nineteen  times, 
and  is  dotted  only  in  seven. 

But  arguments, /or  or  against  X\ie  ageof  any  MS.  on  account 
of  such  dots,  are  futile  in  the  extreme;  as  the  most  ancient 
MSS.  have  them  not  only  on  the  iota  and  upsilon,  but  upon 
several  other  letters,  as  may  be  seen  in  the  Codex  Alexandri- 
nus,  the  Codex  Rescriptus,  published  by  Dr.  Barrett,  and 
the  Codex  Bezce  ;  in  the  latter  of  which,  they  seem  to  occur 
more  frequently  than  they  do  even  in  the  Codex  Montfortii. 

On  the  evidence  of  tliese  dots,  Mr.  Martin,  of  Utrecht,  sup- 
posed the  Dublin  manuscript  to  be  as  old  as  the  eleventh  cen- 
tury ;  and,  on  the  same  evidence.  Dr.  il/a;-sA  argues,  "That 
it  is  at  least  as  modern  a.s  ihe  fifteenth."  Both  these  judg- 
ments are  too  hastily  formed :  Tuedio  tutissimus  ibis,  is  the 
best  counsel  in  such  a  case  ;  the  manuscript  is  more  likely  to 
have  been  a  production  of  the  thirteentli,  than  of  either  the 
eleventh,  or  fifteenth.  The  former  date  is  as  much  too  high, 
as  the  latter  is  too  loic  :  the  zeal  of  the  critics  for  and  against 
this  controverted  text,  having  carried  them,  in  my  opinion, 
much  too  far  on  either  side. 

In  comparing  the  writing  of  the  Codex  Montfortii,  with  the 
diflferent  specimens  given  by  Mon/faucon  in  the  Paloiogra- 
phia  Grceca,  it  appears  to  approacli  nearest  to  that  on  p.  320, 
No.  4,  which  was  taken  from  one  of  Ihe  Colbert  manuscripts, 
(No.  845,)  written  in  the  year  of  our  Lord  1272,  which,  1  am 
led  to  think,  may  be  nearly  abnnt  tlie  date  of  tlio  Codex  Mont- 
fortii; but,  on  a  sqb.ject  of  so  much  difflcuity,  where  critics 
of  the  first  rank  have  been  puzzled,  I  should  be  sorry  to  ha- 
zard any  more  than  an  opinion,  which  the  reader  is  at  liberty 
to  consider  either  true  or  false,  as  may  seem  best  to  his  own 
judgment. 

Though  a  conscientious  advocate  for  the  sacred  doctrine 
contained  in  the  disputed  text,  and  which,  I  think,  expressly 
enough  revealed  in  several  other  parts  of  the  Sacred  Writings, 
I  must  own  the  passage  in  question  stands  on  a  most  dubious 
foundation.  All  the  Greek  manuscripts,  (the  Codex  Mont- 
fortii alone  e.xcepted,)  omit  the  passage ;  so  do  all  the  ancioit 
Versions,  the  Vuigate  excepted:  but  in  many  of  the  ancient 
MSS.  even  of  this  version,  it  is  wanting.  There  is  one  in  the 
British  Museum,  of  the  tenth  or  eleventh  century,  where  it  is 
added  by  a  more  recent  hand  in  the  margin  ;  for  it  is  wanting 
also  in  the  text.  It  is  also  variously  written  in  those  manu- 
scripts which  retain  it.  This  will  appear  more  plainly  by 
comparing  the  following  extracts,  taken  from  four  manu- 
scripts of  the  Vulgate  in  my  own  possession  : 

1.  Qtioniam  Ires  sunt  qui  testiinoniinn  dant  inccelo. 

Pater,  Verbum,  et  Spiritus  Sanctus,  ei  hii  tres  unum  sunt. 
Et  tres  sunt  qui  testimonium  dant  in  terr/i,  Spiritus,  Sun- 
guis,  et  Aqua.  This  is  the  same  with  the  text  in  the  Complu- 
tensian  Polyglott:  on]y  aqua  Is  placed  before  sanguis. 

2.  Quoniatn  Ires  sunt  qui  testimonimn  dant  in  terrH, 

Spiritus,  Aqua,  et  Sanguis,  et  tres  unum.  sunt.  Et  tres 
sunt  qui  testimonium  dant  in  cosh,  Pater  Verbum,  et  Spiri- 
tus Sanctus,  et  hii  tres  unum  su7it. 

3.  Quoniam  tres  sunt  qui  testimonium,  dant  in  crelo, 

Pater  et  Eilius,  et  Spiritus  Sanctus,  et  hii  tres  unum  sunt. 
Et  tres  sunt  qui  testimonium  dant  in  terra,  Spiritus,  Aqua, 
et  Sa7iguis. 

4.  Quoniam  tres  sunt  qui  teslimonium  dant  in  terra, 

Spiritus,  Aqua,  et  Sanguis  ;  et  hii  tres  unuin  sunt.  Ettres 
tunt  qui  testimonium  dant  in  cmlo.  Pater  et  Filius,  et  Spi- 
ritus Sanctus,  et  hii  tres  unum  sunt. 

5.  — — Quoniam  tres  sunt  qui  testimonium  dant  in  terra, 
Spiritus,  Aqua,  et  Sanguis,  et  tres  sunt  qui  testi?noniu7n 
perhibent  in  ccelo,  Pater  Verb^im,  et  Spiritus  Sanctus,  et  hi 
tres  unum  sunt. 

This  last  I  took  from  an  ancient  manuscript  in  Marsh's 
library,  St.  Patrick's,  Dublin. 

In  what  has  been  denominated  the  Editio  Princeps  of  the 

Latin  Bible,  and  supposed  to  have  been  printed  between  1455 

476 


and  1468,  the  text  stands  thus :  Quoniam  Ires  su7it  qui  ttslt- 
7nonium  da7it  in  ccelo,  Pater  Verbu7n,  et  Spiritus  Sanctui, 
et  hii  tres  U7ium  aunt.  Et  tres  szmt  qui  testimonium  dant 
in  terra.     Spiritus,  Aqua,  et  Sanguis,  et  tres  unum  sunt. 

In  the  Bible  printed  by  Fradin  and  Pina7-d,  Paris,  1497, 
fol.  the  text  is  the  same  with  No.  2,  only  instead  of  testimO' 
nium  dant,  it  reads  'dant  testimonium. 

Tiie  reader  will  observe,  that  in  Nos.  2,  4,  and  5;  the  eighth 
Verse  is  put  before  the  seventh,  and  that  3  and  4  Y,avc  filiua 
instead  of  verbum.  But  both  these  readings  are  united  in  an 
ancient  English  manuscript  of  my  own,  which  contains  the 
Bible  from  the  beginning  of  Proverbs  to  the  end  of  the  NeW 
Testament,  written  on  thick,  strong  vellum,  and  evidently 
prior  to  most  of  those  copies  attributed  to  Wiclif. 

jfor  tiirec  ben  ttat  Qt'otn  Mtnessina  fii  Ijeben  l1)e 
jFaliir,  tl)c  JiJb'or'O,  or  Sonc,  anti  ttie  3^ooI»  ©oost, 
anU  tliese  tftrec  ben  oon.  ^nli  tijree  ben  tftat  flcben 
tDttncs.gina  in  tr:t\)e,  tlje  Spirit,  ffiJJ^ater,  anU  ISlooB, 
anU  tfjese  tbree  ben  oon. 

As  many  suppose  the  Complutensian  editors  must  have  had 
a  manuscript,  or  manuscripts,  which  contained  this  disputed 
passage,  I  judge  it  necessary  to  add  the  note  which  they  sub- 
join at  the  bottom  of  the  pa^e,  by  which,  (though  nothing  is 
clearly  expressed,)  it  appears  they  either  had  such  a  manu- 
script, or  wished  to  have  it  thought  they  had  such.  However, 
the  note  is  curious,  and  shows  us  how  this  disputed  passage 
was  read  in  the  most  approved  manuscripts  of  the  Vulgate 
extant  in  the  thirteeth  century,  when  St.  'J'ho7)ias  Aquinas 
wrote,  from  whom  this  note  is  taken.  The  following  is  the 
whole  note  literatim: 

"  Sanctus  Thomas,  in  expnsitione  secunde  Decretalis  de 
suma  Trinilate  et  fide  Catholicd.,  tractans  istum  possum 
C07itra  Abbatem  Joachim;  ut  tres  sunt  qui  teslimonium 
dant  in  celo.  Pater,  Verbum,  et  Spiritus  Sand  us  ;  dirit  ad 
litteram  verba  sequeyitia.  Et  ad  insinuandam  ujiitatem 
trium  persnnarjim  subditur.  Et  hii  tres  tinum  sunt. 
Quodquidem  dicitur  propter  esse7ile  U7utatem.  Sed  hoc 
Joachim  perverse  trahere  volens  ad  U7iitatem  charitatis  et 
consensus,  inducebat  consequentem  ai^ctoritatem.  Nam 
subditur  ibidem  :  et  tres  sunt  qui  testimonium  dant  in,  terra, 
S.  Spiritus:  Aqua:  et  Sa7;guis.  Et  in  quibusda7ti  libris 
additur ;  et  hii  tres  u77U7n  sunt.  Sed  hoc  in  veris  exempla- 
ribus  non  habetur  :  sed  dicitur  esse  appositu7n  ah  herelicis 
urrianis  ad  perverle.7ulu7n  intellectum  sanum  auctoritatis 
premisse  de  imitate  essetttie  triu7n  personaium.  Hcc  beatus 
Thomas  ubi  supra." 

If  the  Complutensian  editors  translated  the  passage  into- 
Greek  from  the  Vulgate  ;  it  is  strange  they  make  no  mention 
of  it  in  this  place,  where  they  had  so  taxr  an  opportunity  while 
speaking  so  very  pointedly  on  the  doctrine  in  question  ;  and 
forming  a  note  for  the  occasion,  which  is  indeed  the  only  the- 
o'ogiculnole  in  the  whole  volume.  It  is  again  worthy  of  note, 
that  when  these  editors  found  an  important  various  reading 
in  any  of  their  Greek  manuscripts,  they  noted  it  in  the  mar- 
gin ;  an  example  occurs  1  Cor.  xiii.  3.  and  another,  ib.  xvi. — 
why  was  it,  then,  that  they  took  no  notice  of  so  in)])ortant  an 
omission  as  the  text  of  the  Three  Witnesses,  if  ihey  really 
had  no  manuscript  in  which  it  was  contained  ;  did  they  Intend 
to  deceive  the  reader,  and  could  they  possibly  imagine  that  the 
knavery  could  never  he  detected  ?  If  they  designed  to  deceive, 
they  took  the  most  effectual  way  to  conceal  the  fraud,  as  it  is 
supposed  they  destroyed  the  manuscripts  from  which  they 
printed  their  text;  for  the  story  of  their  being  sold,  in  1749, 
to  a  rocket-maker,  (see  Michaeiis,  vol.  ii.  p.  440,)  is  every  way 
so  exceptionable,  and  unlike  the  truth,  that  I  really  wonder 
there  should  be  found  any  person  who  would  seriously  give  it 
credit.  The  substance  of  this  story,  as  given  by  Michaeiis, 
is  as  follows:  ''-Professor  Moldenharcer,  who  was  in  Spain 
in  1784,  went  to  Alcala  on  purpose  to  discover  these  MSS.,  but 
was  informed,  that  a  very  illiterate  librarian,  about  thirty-five 
years  before,  who  wanted  roo'm  for  some  new  books,  sold  the 
ancient  vellum  MSS.  as  tiseless  parchments,  to  one  Toryo, 
who  dealt  in  fire-works,  as  materials  for  making  rockets." 
It  is  farther  added,  that  "  Marti7iez,  a  man  of  learning,  heard 
of  it  soon  after  they  icere  sold,  and  hastened  to  save  these 
treasures  from  destruction  ;  but  it  was  too  late,  for  they  were 
already  destroyed,  except  a  few  scattered  leaves,  which  are 
now  iri  the  library."  On  the  whole  of  this  account,  it  is  na- 
tural to  ask  the  .following  questions  : — Is  it  likely  that  the  ma- 
nagement of  so  important  a  trust,  should  be  in  the  hands  of  a 
person  so  ignorant,  that  he  could  not  know  a  Hebrew  or  Green 
MS.  from  a  piece  oi useless  parchmeyitl  Could  such  a  person 
be  entrusted  to  make  a  purchase  of  7iew  books  for  the  library, 
for  wliich  he  wanted  room  7  or,  if  they  were  purchased  by 
the  trustees  of  the  library,  is  it  likely  they  would  leave  the 
classification  and  arrangement  of  these  to  svich  a  Goth  as  this 
librarian  is  said  to  be  1  Would  such  a  librarian,  or,  indeed, 
any  other,  be  per7nitted  to  dispose  of  any  part  of  the  library 
wliich  he  might  deem  useless  ?  If  Mr.  Martinez  heard  of  it 
soun  after  they  were  sold,  and  hastened  to  rescue  the7n,  is  it 
likely  that  almost  the  whole  should  have  been  converted  into 
rockets  before  he  got  to  the  place;  when,  we  are  informer), 
they  vifere  so  many  as  to  cost  originally  4000  aurei ;  and  that 
even  the  price  which  the  librarian  sold  them  for,  was  so  con-, 
siderable,  that  it  had  to  be  paid  at  iwo  different  instalments? 
Was  it  poss'ble   that  in  so  iihort  a  time,  (he  rocket-maker 


Observati6iU  oil  the 


CHAPTER  V. 


Tliree  heavenly  WUnessea' 


could  have  already  consumed  the  whole  1  The  whole  account 
is  BO  imprubable,  that  I  cannot  help  saying,  Credat  Judaua 
Apella ; — non  ego. 

It  IS  more  likely  the  manuscripts  were  destroyed  at  first,  or 
that  they  are  still  kept  secret,  to  prevent  the  forgery  (if  it  be 
one)  of  the  text  of  the  Three  Witnesses  from  being  detected  ; 
or  the  librarian  already  mentioned,  may  have  converted  therri 
to  his  own  use.  If  they  were  not  destroyed  by  the  Compln- 
tensian  editors,  I  should  not  be  surprised  if  the  same  manu- 
scripts should  come  lo  light  in  some  other  part  of  the  world, 
if  not  in  the  Alcala  library  itself. 

It  is  worthy  of  remark.  Dial  Luther  never  admitted  the  text 
of  the  Three  Witnesses  into  any  of  tlie  editions  of  liis  transla- 
tion :  it  is  trwe,  it  was  afterward  added,  but  never  during  his 
lifetime.  On  this,.  Professor  Mictiaelis  makes  the  following 
observation  :  "  It  is  uncandid  in  the  extreme  for  one  ProtestLint 
lo  condemn  another  lor  rejecting  1  John  v.  7.  since  it  was  re- 
jected by  the  author  of  our  reformation."  Any  conscientious 
Trinitarian  may  innocently  hesitate  to  receive  the  feebly  sup- 
porting evidence  of  this  disputed  text,  in  confirmation  of  a 
doctrine,  which  he  finds  it  his  duty  and  interest  to  receive,  on 
the  unequivocal  testimony  of  various  otlier  passages  in  the 
book  of  CJod. 

Professor  Griesbach,  who  does  not  appear  to  be  an  enemy 
to  the  doctrine,  and  who  lias  carefully  and  critically  examin- 
ed all  the  evidences  and  arguments,  pro  and  con,  has  given 
up  tlie  text,  as  utterly  defenceless;  and  tliinks  that  to  plead 
for  its  authenticity,  is  dangerous.  "  For  if,"  says  he,  "a  lew 
dubious,  suspicious,  and  modern  evidences,  with  such  weak 
arguments  as  are  usually  adduced,  are  sufllcient  to  demon- 
strate the  authenticity  of  a  reading,  then  there  remains  no 
longer  any  criterion  by  which  the  spurious  may  be  distin- 
guislied  from  i\\&  genuine;  and,  consequently,  the  whole  text 
of  the  New  Testament  is  unascertained  and  dubious." 

Much  stress  has  been  laid  on  Bengel's  defence  of  this  text: 
Michaelis  has  considered  the  strength  of  his  arguments  in  a 
candid  and  satisfactory  manner. 

"  Tlie  ancient  writers  which  Bengel  has  produced  in  favour 
of  1  John  V.  7.  arc  all  Latin  writers  ;  for  he  acknowledges 
that  no  Greek  father  has  ever  quoted  it.  Now,  if  no  ob- 
jection could  be  made  to  Bengel's  witnesses,  and  tlie  most 
ancient  Latin  fathers  had  quoted  in  express  terms  the  whole 
of  the  controverted  passage,  their  quotations  would  prove  no- 
thing more  tlian  that  the  passage  stood  in  their  Manuscripts 
of  the  Latin  version  ;  and,  therefore,  that  the  Latin  version 
contained  it  in  a  very  early  age.  But  it  will  appear,  upon  ex- 
amination, lliat  their  eviilence  is  very  unsatisfactory.  The 
evidence  of  Tertulllan,  tlie  oldest  Latin  writer  who  has  been 
quoted  in  favour  uf  1  John  v.  7.  is  contained  in  the  following 
passage  of  his  treatise  against  Pra.xeas,  Book  I.  cliap.  25.  Jla 
conne.Tus  Patris  in  Filin  et  Filii  in  Parac.lcto,  tres  efficit 
cohmrentes,  ullerum  ex  altere.  qui  tres  ununi  sunt,  non  unus, 
QHomodo  ilict'ini  est,  Ego  et  Paler  unuin  sunius.  Hence  it 
IS  inferred,  llial  because  tres  unum  sunt  stand  at  present  in 
the  Latin  version,  1  John  v.  7.  tuese  woriis  stood  there  like- 
wise in  the  time  of  Teriullian,  and  that  Tortulllun  borrowed 
them  from  the  Latin  version.  But  this  inference  is  wholly 
without  foundation;  for  Teriullian  does  not  produce  these 
words  as  a  quotation,  and  the  bare  circumstance  of  his  using 
the  expression  Ires  unum  sunt,  will  not  prove  that  he  found 
that  expression  in  the  Bible.  On  the  contrary,  it  is  evident 
from  what  immediately  follows,  that  1  John  v.  7.  was  wo<  con- 
tained in  the  Latin  version  when  Teriullian  wrote.  For  in 
proof  of  this  assertion,  qui  tres  unum  sunt,  he  immediately 
adds,  quomodo  dictum  est.  Ego  et  Pater  unum  sumus,  which 
is  a  quotation  from  St.  John's  Gospel,  clinp.  v.  30.  Now,  as 
this  quotation  relates  only  to  the  Father  and  the  Son,  and  not 
to  the  Holy  Ghost,  surely  Terli:iiian  would  not  iiave  proved 
the  unity  of  the  Trinity  from  this  passage,  if  1  John  v.  7. 
which  is  much  more  to  the  purpose,  had  then  been  contained 
in  any  Latin  manuscript,  with  which  he  was  acquainted.  At 
any  rate,  the  mere  use  of  the  words  tres  •inum  sunt,  affords 
no  argument  in  favour  of  the  controverted  passage;  and  if 
any  inference  is  to  be  deduced  from  their  agreement  with  our 
present  copies  of  the  Latin  version  in  1  John  v.  7.  it  is  this, 
that  the  peison,  who  afterwards  fabricated  this  passage,  re- 
tained an  expression  which  had  been  sanctioned  by  the  au- 
thority of  Teriullian.  So  much  for  the  evidence  of  this  Latin 
father,  the  only  writer  of  the  second  century,  to  whom  ap 
peal  has  been  made. 

"Of  the  Latin  fathers  wholived  in  the  third ccnUny,  Cyprian 
alone  has  been  produced  as  evidence  in  favour  of  1  John  v.  7. 
From  the  writings  of  Cypri^m  two  passages  have  been  quoted 
as  proofs  that  1  John  v.  7.  \.as  contained  in  his  manuscript  of 
the  Latin  version.  The  one  is  from  his  epistle  to  Jubalanus 
where  Cyprian  writes  tlius:  Si  haptizai  i  quis  apud h(treticum 
potuit,  ulique  et  remissam  consecutus  est,  et  sanctificatiis  est, 
et  templum  Dei /actus  est;  qnetro  cujus  Deil  Si  Creato- 
ris,  non  potuit,  qui  in  eum  non  credidit ;  si  Christi,  non  hu- 
jus  potest  fieri  templum  qui  negat  Deum  Chrittum :  si  Spi- 
ritus  Sancti,  cum  tres  unum  sint,  quomodo  Spiritus  Sane- 
tus  placatus  esse  ei  potest,  qui  aut  Patris  aut  Eilii  inirni- 
cus  eSt  J  Here  it  must  be  observed,  that  the  words  cum  tres 
unum  sint,  though  inserted  In  the  later  editions  of  Cyprian's 
works,  are  not  contained  in  that  edition  which  was  published 
by  Erasmus  :  and  even  if  they  were  genuine,  they  will  prove 
nothing  more  than  the  same  words  just  quoted  from  7  ertul- 


n.     The  other  passage,  which  is  much  more  lo  the  purpose 
in  Cyprian's  treatise,  Be  Unitate  Ecclesice,  where  Cyprian 


lian. 

is  in  Uyprian's  treatise,  Ve  Unitate  Ecclesia,  where  Cyprian 
writes  thus  :  Dicit  Dominus,  Ego  et  Puter  unum  sumua  : 
iterum  de  Patre  et  Pilio,  et  Spiritu  Sancio,  scriptum  est, 
et  tres  unum  sunt.  Now,  admitting  that  the  words  et  tres 
unum  sunt,  were  quoted  by  Cyprian  from  1  John  v.  7.  I 
seriously  ask  every  impartial  judge,  whether  a  passage  found 
in  no  ancient  Greek  manuscript,  quoted  by  no  Greek  father, 
and  contained  in  no  other  ancient  version  than  the  Latin,  is 
therefore  to  be  pronounced  gi-nuine,  merely  because  one  La- 
tin father  of  the  three  first  centuries,  who  was  bishop  of 
Carthage,  where  the  Latin  version  only  was  used,  and  where 
(ireek  was  unknown,  has  quoted  it  1  Under  these  circum- 
stances should  we  conclude,  that  the  passage  Blood  originally 
in  the  Greek  autograph  of  !>t.  John  1  Certainly  not ;  for  tho 
only  inference -Which  could  be  deduced  from  Cyprian's  quo- 
tation would  be  this,  that  the  passage  had  been  introduced 
into  the  Latin  version  so  early  as  the  third  century. 

"  The  preceding  answer  Is  sufficient  to  invalidate  Cyprian's 
authority  in  establishing  the  authenticity  of  1  John  v.  7.  on 
the  supposition  that  Cyprian  really  quoted  it :  but  that  he  did 
so,  is  more  than  any  man  can  prove.  The  words  tres  unum 
sunt,  are  contained  not  only  in  the  seventh,  but  also  in  the 
eighth  verse,  which  is  a  part  of  the  ancient  and  genuine  text 
of  St.  John ;  and  therefore  it  is  at  least  possible,  that  Cyprian 
took  them  not  from  the  seventh,  but  from  the  eighth  verse.  It 
is  true  that  he  says,  these  words  are  written  of  the  Father, 
Son,  and  Holy  Gliost;  whereas  tres  unum  sunt,  in  the  eighth 
verse,  relates  only  to  the  Spirit,  the  water,  and  the  blood.  But 
it  must  be  observed,  that  the  Latin  Fathers  interpreted  ■■ipiritus, 
aqua,  et  sanguis,  not  literally,  but  mystically  ;  and  some  of 
them  really  understood  by  these  words,  Puter,  Filius,  et  Spi- 
ritus Sanctus,  taking  aqua  in  the  sense  of  Pater,  sa7iguis  in 
the  sense  of  Filius,  and  spiritus  in  the  sense  of  Spiritus 
Sanctus. 

"  This  is  expressly  asserted  by  Euchcrius  in  his  QuiBstiones 
N.  T.  DifficiUores ;  for,  after  having  quoted  1  John  v.  8.  thus, 
Tria  sunt,  qua  testimonium  perhibent,  aqua,  sanguis,  et 
spiritus  .  he  adds,  soon  after,  plures  tamen  hie  ipsain  ititer- 
pretatione  mystic&  intelligere  Trinilatem ;  aqua  Palrem, 
sanguine,  Christum,  spiritu,  Spiritu7n  Sanctum  manifes- 
tare.  But  if  Cyprian  really  thought,  that  aqua,  sanguis,  et 
spiritus,  I  John  v.  8.  denoted  Pater,  Filius,  et  Spiritus  Sa7ic- 
tus,  he  might  say  of  tres  unum  sunt,  ver.  8.  that  it  was  writ- 
ten, d'-  Faire,  et  Filio,  et  Spiritu  Stinceo.  And  that  he  ac- 
tually did  so,  that  he  quotednot  ver.  7.  but  understood  ver.  8. 
mystically,  appears  from  the  following  passage  of  Facundus, 
who  lived  in  the  neighbourhood  of  Carthage,  and  consequently 
used  the  same  Latin  version  as  Cyprian.  Johannes  Aposto- 
lus in  epistola  sua  de  Patre,  et  Filio,  et  Spiritu  Sancio,  sic 
dicit ;  'J  res  sunt  qui  testimonium  dant  in  teira,  spiritus, 
aqua,  et  sajiguis,  el  hi  tres  unnm  sunt  :  in  spiritu  signifi.- 
cans  Palrem,  &c.  Quo!  Jolmnnis  Aptjstoli  leslimonium 
bealus  Cypri^inus,  in  e]..;-;o!;i  sive  HImo,  quem  de  Trinilale 
scripsit,  de  Pair.-,  et  Filio,  el  ^piiilu  .Sancio,  dictum  Intelligit." 
Facundus  then  quotes  the  words  of  Cyprian,  which  are  the 
subject  of  our  present  inquiry.  From  the  preceding  passage 
It  Is  manifest  that  1  John  v.  7.  was  unknown  to  Facundus  ;  for 
lie  proves  tlie  doctrine  of  the  Trinity  by  a  mystical  interpre- 
tation of  ver.  8.  and  appeals  to  the  authority  of  Cyprian,  who, 
he  says,  gave  the  same  Interpretation.  Bui  if  1  John  v.  7.  was 
unknown  lo  Facundus,  who  lived  in  the  same  country  as  Cy- 
prian, used  the  same  Latin  version,  and  wrote  almost  three 
centuries  later,  it  is  incredible  that  1  John  v.  7.  was  already 
introduced  in  the  Latin  manuscripts  which  Cyprian  used 
Consequently  we  must  conclude  that  the  assertion  of  Facun 
dus  is  true,  and  that  the  words  of  Cyprian  contain  not  a  quo 
tation  from  1  John  v.  7.  hut  a  mystical  application  of  1  John 
V.  8.  This  is  further  confirmed  by  Auguslin,  who  was  like- 
wise an  African  bishoj),  lived  a  hundred  years  later  than  Cy- 
prian and  still  knew  nothing  of  1  John  v.  7.  for  he  has  never 
quoted  this  passage,  not  even  where  he  speaks  of  the  Trinity, 
but  he  has  mystically  applied  the  eighth  verse."— Michaelis, 
Vol.  VL  p.  420. 

The  Greek  writei-s  who  have  not  quoted  this  verse,  though 
several  of  them  wrote  professedly  on  the  Deity  of  Christ,  and 
(tn  the  Trinity,  are  the  following  : 

Irenasus.  Hidymus  de  Spir.  Sane. 

Clemens  Alexandrlnus.  Cyril  of  Alexandria. 

Dionysius    Alexandrinus    (or  Expos  of  Faith  in  Justin  Mar 

the  writer  against  Paul  of      tyr's  works. 

Samosata  under  his  name.)  Cesarius. 


Athanasius 

The  Synopsis  of  Scripture 

The  Synod  of  Sardica. 

Epiphanius. 

Basil. 

Alexander  of  Alexandria. 

Gregory  Nyssen. 


Proclus. 

The  Council  of  Nice,  as  it  is 

repre.sented  by  Gelasius  Cy . 

zizenns. 
Hippolytus. 
Antireas. 
Six  catena?,  quoted  by  Simon. 


Grngory  Na-<!ianzcn,— with  his  The  marginal  scholia  of  three 

two     comment.-itors,      Elias       MSS, 

Oetensis  and  Nicetas.  llesychius. 

Clirysoslom.  John  Damascenns. 

An  author  under  his  name,  de  Germanus  of  Constantinople.  1 

sancta    et    consu/atanliali  tt'cumenius. 

Trinilale.  Eulhvmius  Zigabcnua 

47r  ■ 


Preface.  II.  JOHN. 

Latin  AuTHons. 

Novatian.'  Facundus. 

Hilary.  Junilius. 

I-ucifer  Calaritanus.  Cerealis. 

Jerome.  Rusticus. 

Augustine.  Bede. 

Ambrose.  Gregory. 

Fausllnus.  Philastrius. 

Leo  Magnus.  Paschasius. 

Tlie  s.\\\.\\ox  de  Promissis.  Arnobius,  junior. 

Eucherius.  Pope  Eusebius. 

The  writers  that  have  quoted  it  are  comparatively  rec«nt, 
or  spurious  ;  for  those  of  any  note,  which  have  been  supposed, 
from  certain  expressions  in  ttieir  works,  to  have  had  refe- 
rence to  tliis  verse,  liave  been  proved  by  learned  men  to  have 
nad  no  such  text  in  view.  A  great  and  good  man  has  said, 
that  "  the  seventh  verse,  in  conjunction  witli  the  sixth  and 
eighth,  has  been  quoted  by  Tertullian,  Cyprian,  and  an  unin- 
terrupted train  of  Fathers."  But  a  more  incautious  assertion 
was  never  made,  as  the  preceding  list  will  prove  :  and  the 
evidence  on  tlie  subject  1  have  most  carefully  examined. 
Bengel,  who  was  an  excellent  critic  and  a  good  man,  endea- 
voured to  defend  it,  but  without  success;  and  Michaelis  de- 
monstrated its  spnriousness  from  Bengel's./ii'e  concessions. 
Knittel  has  defended  its  authenticity  with  much  critical  acu- 
men :  Hezelius  with  groat  sagacity  ;  David  Martin,  of 
Utrecht,  with  much  honest  simphcily ;  and  Dean  Travis 
with  abundance  of  zeal,  witliout  mncli  knowledge  of  the  cri- 
tical bearings  of  tlie  subject.  Sociniaiis  need  not  glory  that 
it  is  indefensible,  and  tliat  lionest  Trinitarians  give  it  np  :  for 
the  sacred  doctrine  wliich  it  appears  to  express  is  diffused 
through  every  part  of  the  Scriptures  ;  and  is  as  inexpugnable 
as  a  rock  of  adamant;  and  will  live  and  prevail  in  the  church 
of  Christ  while  sun  and  moon  endure,  and  till  time  shall  be 
swallowed  up  in  eternit.3'. 

Summary  o/"  Me  ir/io>e  evidence  relative  to  the  Three  hea- 
venly Witnesses,  1  John  v.  7. 

1.  One  Hundred  and  thirteen  Greek  MSS.  are  extant, 
containing  the  First  Epistle  of  John  ;  and  the  text  in  question 
is  wanting  in  112.  It  only  exists  in  the  Codex  Montfortii,  (a 
comparatively  recent  MS.)  already  described.  Tlie  Codex 
Ravianus,  in  tlie  Royal  Library  at  Berlin,  is  a  transcript  ta- 
ken from  the  Complutensian  Polyglott. 

2.  All  the  Greek  fathers  omit  the  verse,  though  many  of 
them  quote  both  ver.  6.  and  ver.  8.  applying  them  to  the  Tri- 
nity, and  Divinity  of  Christ,  and  the  Holy  Spirit;  yea,  and 


Pre/aie, 

endeavour  to  prove  the  doctrine  of  the  Trinity  from  ver.  6, 
and  ver.  8.  without  referring  to  any  such  verse  as  the  7th, 
which,  had  it  existed,  would  liave  been  a  more  positive  proof, 
and  one  that  could  not  have  been  overlooked. 

3.  The  first  place  the  verse  appears  in  Greek,  is  in  tho 
Greek  translation  of  the  Acts  ol  the  Council  of  Lateran, 
held  A.  D.  1215. 

4.  Though  it  is  found  in  many  Latin  copies  ;  yet  it  does 
not  appear  that  any  written  previously  to  the  tenth  century 
contains  it. 

5.  The  Latin  Fathers  do  not  quote  it,  even  where  it  would 
have  greatly  strengthened  their  arguments  ;  and  where,  had 
it  existed,  it  might  have  been  most  naturally  expected. 

6.  Vigilius,  bishop  of  Tapsum,  at  the  conclusion  of  tho 
fifth  century,  is  tlie  first  who  seems  to  have  referred  e.fpressly 
to  the  three  heavenly  Witnesses :  but  his  quotation  does  not 
agree  with  the  present  text,  either  in  words  or  in  se?ise ;  and 
besides,  he  is  a  writer  of  very  little  credit,  nor  does  the  place 
alleged  appear,  to  learned  men,  to  he  genuine. 

7.  The  Latin  writers  who  do  refer  to  the  Three  heavenly 
Witnesses  vary  greatly  in  their  qnotations  ;  the  more  ancient 
placing  the  eighth  verse  before  the  seventh;  and  very  many 
omitting,  after  the  earthly  witnesses,  the  clause  these  three  are 
one.  Others  who  insert  these  three  are  one,  add  in  Christ  Je- 
sus— others  use  different  terms. 

8.  It  is  wanting  in  all  the  ancient  Versions,  the  Vulgate  ex- 
KPpted  :  but  the  more  ancient  copies  of  this  have  it  not  ;  and 
tliose  which  have  it  vary  greatly  among  themselves,  as  may  be 
seen  in  the  specimens  already  produced. 

9.  It  is  wanting  in  Ihe  first  edition  of  Erasmus,  A.  D.  lolfi 
which  is  properly  the  eriitio  princeps  of  the  Greek  te.xt. 

It  is  wanting  also  in  his  second  edition  1519  ;  but  he  added 
it  in  the  third  from  the  Codex  Montfortii. 

It  is  wanting  in  tlje  editions  of  Aldus,  Gerbelius,  Cepha- 
lius,  &c. 

It  is  wanting  in  the  German  translation  of  Luther,  and  in 
all  the  .tdditions  of  it  published  during  his  lifetime. 

It  IS  inserted  in  our  early  English  translations,  but  with 
marks  of  doubtfulness,  as  has  already  been  shown. 

10.  In  short,  it  stands  on  no  authority  sufficient  to  authenti- 
cate any  part  of  a  revelation,  professing  to  have  come  from 
God. 

See  Griesbach's  Dissertation  on  this  verse  at  the  end  of  the 
second  volume  of  his  Greek  text.     Halaj  et  Londini,  1806. 

In  defence  of  this  verse,  see  "  Archdeacon  7Var*s's  Lf  Iters 
to  Gibbon ."  and  on  the  other  side,  "Professor  Porson's  an- 
swer lo  Travis."  The  latter  has  left  nothing  faillier  to  be 
said  on  the  subject,  either  in  vindication  or  reply. 


PREFACE  TO   THE  SECOND  EPISTLE  OF  JOHN. 


The  authority  of  the  f^rst  Epistle  of  John  being  established, 
little  need  be  said  concerning  either  the  second  or  third,  if  we 
regard  the  language  and  the  sentiment  only;  for  these  are  so 
fully  in  accord  with  the  first,  that  there  can  be  no  doubt  that 
he  who  wrote  one  wrote  all  the  three.  But  it  must  not  be  con- 
cealed that  tliere  were  doubts  entertained  in  the  primitive 
church  that  tlie  two  latter  were  not  canonical.  And  so  late  as 
the  days  of  Eusebius,  who  lived  in  the  fourth  century,  they 
were  i-anked  among  those  writings  wlricli  were  then  termed 
avrtXtyofizva,  not  received  by  all,  or  contradicted,  because  not 
believed  to  be  the  genuine  productions  of  the  apostle  John. 

It  is  very  likely  that,  being  letters  to  private  persons,  the;-' 
had  for  a  considerable  time  been  kept  in  the  possession  of  the 
families  to  which  they  were  originally  sent ;  and  only  came  to 
light  perhaps  long  after  the  doafli  of  the  apostle,  and  the  death 
of  the  Elect  Lady  or  Kyria,  and  Gains  or  Caius,  to  whom 
they  were  addressed.  When  first  discovered,  all  the  imme- 
diate vouchers  were  gone  ;  and  the  church  of  Christ,  that  was 
always  on  its  guard  against  imposture,  and  especially  in  rela- 
tion to  writings  professing  to  be  the  work  of  apostles,  hesitated 
to  receive  them  into  the  number  of  canonical  Scriptures,  till 
it  was  fully  satisfied  that  they  were  divinely  inspired.  This 
extreme  caution  was  of  the  utmost  consequence  to  tlie  Chris- 
tian faith;  lor,  had  it  been  otlierwise,  had  any  measure  of  what 
is  called  credulity  prevailed,  the  church  would  have  been  in- 
undated with  spurious  writings:  and  the  genuine  faith  greatly 
corrupted,  if  not  totally  destroyed. 

The  number  of  apocrypha!  Gospels,  Acts  ofi  Apostles,  and 
epistles,  which  were  offered  to  llie  church  in  the  earliest  ages 
of  Christiiinity  is  truly  nstonisliing :  we  have  the  names  of  at 
least  seventy-five  Gospels,  which  were  offered  to,  and  rejected 
by  the  church';  hes'tdes  Acts  of  Peter,  Ads  of  Paul  and  Thecla, 
Third  Epistle  to  the  Corinfliians,  Epistle  to  the  Landiceans, 
Book  of  Enoch,  &c.  some  of  which  are  come  down  to  the  pre- 
sent time,  but  are  convicted  of  forgery  by  iha  senti7nent,  the 
style,  and  the  doctrine. 

The  suspicion,  however,  of  forgery,  in  reference  to  the  Se- 
cond Epistle  of  Peter,  sccon*  and  third  of  John,  Jude,  and  the 
Apocalypse,  was  so  strong,  that  in  the  third  century,  when  the 
Peshito  Syriac  Version  was  made,  these  books  were  omitted  ; 
and  have  not  since  been  received  into  that  Version  to  the  pre- 
ecnlday ;  which  is  the  Vci-sion  still  used  in  tlieSyrianrhuivhrs. 

478 


But  the  later  Syriac  Version,  which  was  made  A.  D.  508,  anrt 
is  called  the  Philoxenian,  from  Philoxenus,  bisliop  of  Iliera- 
polis,  under  whose  direction  it  was  formed  from  the  Greek, 
by  his  rural  bishop,  Polycarp,  and  was  afterward  corrected 
and  published  by  Thomas  oj  Charkel,  in  616,  contains  these, 
as  well  as  all  the  other  canonical  books  of  the  New  Testament. 

From  the  time  that  the  language,  sentiments,  and  doctiines, 
of  these  two  epistles  were  critically  examined,  no  doubts  v.ere 
entertained  of  their  authenticity  ;  and  at  present  they  are  re- 
ceived by  the  whole  Christian  church  throughout  the  world  : 
for,  although  they  are  not  in  the  ancient  Syriac  Version,  they 
are  in  the  Philoxenian;  and  concerning  their  authenticity  I 
believe  the  Syrian  churches  have  at  present  no  doubts. 

Dr.  Lardner  obsen'es,  that  the  first  epistle  was  received  and 
quoted  by  Polycarp,  bishop  of  Smyrna,  contemporary  with  tho 
apostle;  by  Papias,  who  himself  had  been  a  disciple  of  St. 
John;  by  Irenpeus,  Clement  of  Alexandria,  Origen,  and  many 
others.  The  second  epistle  is  quoted  by  Ircnajus,  was  receiveil 
by  Clement  of  Alexandria,  mentioned  by  Origen  and  Dionysius 
of  Ale.xandria  ;  is  quoted  by  Alexander,  bishop  of  Ale.xandria. 
All  the  three  epistles  were  received  by  Athanasius  ;  by  Cyril 
of  Jerusalem  ;  by  the  Council  of  Laodicea;  by  Epiphanius; 
by  Jerome ;  by  Ruffinus  ;  by  the  third  council  of  Carthage  ; 
by  Augustin  ;  and  by  all  those  authors  who  received  the  same 
canon  of  the  New  Testament  that  we  do.  All  the  epistles  arc 
in  the  Codex  Alexandrinns,  in  the  catalogues  of  Gregory  of 
Nazianzen,  &c.  &c. 

Thus  we  find,  they  were  known  and  quoted  at  a  very  early 
period  :  and  have  been  received  as  genuine  by  the  most  re- 
spectable fathers,  Greek  and  Latin,  of  the  Christian  church. 
The.r  being  apparently  of  a  private  nature  might  have  pre- 
vented their  more  general  circulation  at  the  beginning,  kept 
them  for  a  considerable  time  unknown,  and  prevented  them 
from  being  reckoned  canonical.  But  such  a  circumstance  as 
this,  cannot  operate  in  the  present  times. 

As  to  the  time  in  which  this  rpislle  was  written,  it  is  very 
uncertain.  It  is  generally  supposed  to  have  been  written  at 
Ephesus  between  .\.  D.  80  and  90;  but  of  this  there  is  no  proof: 
nor  are  there  any  data  in  the  epistle  itself,  to  lead  to  any  pro- 
biible  conjecture  relative  to  this  point.  I  have  placed  it  at 
A.  D.  85,  but  would  not  wish  to  pledge  myself  to  the  correct- 
neKS  of  that  date. 


T7te  necessity  of 


11.  joh:- 


watchfulness  and  prayer. 


THE  SECOND  EPISTLE  OF  JOHN. 


For  Chronological  Eras,  s*e  at  the  end  of  the  Acta 


T/ie  apostle's  address  to  a  Christian  matron  and  her  children.  1—3.  ffe  rejoices  tojind  that  certain  of  her  family  had  re- 
ceived, and  continued  to  adorn  the  truth  ;  and  he  eihoi  ts  them  to  continue  to  lace  one  another  according  to  the  command- 
ment of  Christ,  4—6.  And  particularly  cautions  them  against  deceirers,  ana  to  he  watchful  that  they  might  not  lose  the 
benefit  of  what  they  had  received,  7,  8.  7'he  necessity  of  abiding  in  the  doctrine  of  Christ,  9.  I/e  cautions  them  against 
receiving,  or  in  any  way  forwarding,  those  who  did  7iot  bring  the  true  doctrine  of  Christ,  10,  11.  Excuses  himself  from 
writing^more  largely,  and  purposes  to  pay  her  and  family  a  visit  shortly,  12,  13.  [A.  M.  cir.  4089.  A.  U.  cir.  85.  An. 
Imp.  Flavii  Domiliani  Caes.  August!  5.] 

THE  elder  unto  the  elect  lady  and  her  cliildren,  '  whom  1 1    6  And  ■  this  is  love,  that  we  walk  after  his  commandments, 
love  in  llie  truth  ;  and  not  1  only,  but  also  all  they  that  I  This  is  the  commandment,  That,  k  as  ye  have  heard  from  the 


have  known  ^the  truth  ; 

2  For  tlie  trntlrs  sake,  which  dwelleth  in  us,  and  shall  be 
with  us  for  ever. 

3  '  Grace  i  be  witli  you,  mercy,  and  peace,  from  God  the  Fa- 
ther, and  from  the  Lord  Jesus  Christ,  the  Son  of  the  Father, 
•  in  truth  and  love. 

4  I  rejoiced  sreatly  that  I  found  of  thy  children  f  walking  in 
truth,  as  we  have  received  a  commandment  from  the  Father. 

o  And  now  I  beseech  thee,  lady,  ^  not  as  lliou'?!)  I  wrote  a 
new  commandment  unto  thee,  but  that  which  we  had  from 
the  besinnins,  hthat  we  love  one  another. 

o  o)  ^ 

a  I  .lr.lin3.11.  ?Jnhnl.  Vcr.3 -b  John  «.'f!.  Gal  2.5,14,&;  3. 1.&5.7.  Col. 1,5. 
P  ThMi  i  13.  1  Ti.n  S4.  Hcb.  10  26.-'^  I  Tim  1.  4— J  Or.  shall  he— e  V«r  I.— 
f  l.iohn  J -el  .'fhn-.;.  7,  3.  &3.  II.— h  .lohn  lit.M.  it  16. 12.  Eph.5.2.  I  Pn.4.8. 
1  John  d.-a.—i  John  14.  Ifvil.to  15,  10.    1  John  2.5.5i5,3, 


beffinning,  ye  sliould  walk  in  it. 

7  For  '  many  deceivers  are  entered  into  the  world, ""  who 
confess  not  that  .Icsus  Christ  is  come  in  the  flesh.  "  This  is  a 
deceiver  and  an  antichrist. 

8  °  Look  to  yourselves,  p  that  we  lose  not  those  things  which 
we  liave  i  wrought,  but  that  we  receive  a  full  reward. 

9  '  Wliosoever  transgrcsseth,  and  abideth  not  in  the  doctrine 
of  Christ,  hath  not  God.  He  that  abideth  in  tlie  doctrine  of 
Christ,  he  hath  both  the  Father  and  the  Son. 

10  If  tliere  come  any  unto  you,  and  bring  not  this  doctrine, 
receive  him  not  into  your  house,  •  neither  bid  him  God  speed : 

k  I  .TohnS.Ol— I  I  John  t.l— m  I  .lohn  I  2, 1— n  I  John  2  22  &4  3— oMnrk  13. 
9.— p  Oal  3,4,  Heb,  10,8;  ;I5  — q  Or,  jnined  ;  Some  cojiica  read,  which  yc  have  cun- 
e.l  bill  thai  ye  receive,  tc.—rl  John  li.iJ.— 5  Rom. lo.l?.  1  Cor.5.11.4<.  16.22.  Gal. 
l.S,  9.  2'rijii.3.5.  Til. 3.10. 


NOTES.— Verse  I.  The  elder]  .John  the  apostle  who  was 
iiiw  a  very  old  man,  generally  supposed  to  be  about  ninety  ; 
and  therefore  he  uses  Die  term  6  votulivTcp'n;,  presbyter,  or 
rld'^r,  not  as  the  name  of  an  ojfice,  but  as  designating  his  ad- 
vanced age.  He  is  allowed  to  have  been  tlie  oldest  of  all  the 
oposllr^s,  and  to  have  been  the  only  one  who  died  a  natural 
fi<';;th. 

This  title  led  some  of  the  ancients  to  attribute  this  epistle,  to 
a  person  called  John  the  Presbyter,  a  member  of  the  church 
at  Ephesus  ;  and  not  to  John  the  apostle.  But  this  is  a  ground- 
less siipi)osition. 

The  elect  lady]  EvAc/tri;  Kvpiq.  As  Kvpta,  kyria,  may  be 
I'lo  feminine  of  Kiipiof,  kyrios,  lord,  therefore  it  may  signify 
lady ;  aiid  so  several,  both  ancients  and  moderns,  have  under- 
stood it.  Hilt  others  have  considered  it  the  proper  name  of  a 
woman.  Kyria,  and  that  this  is  a  very  ancient  opinion,  is  evi- 
df-nt  from' the  PeshiCo  Syriac,  the  oldest  version  we  have, 
which  uses  it  as  a  proper  name  ^ao  l<oureea,  as  does  also 
the  .\rabic  \Ji  koorea. 

Some  have  thought  that  Erlectn,  was  the  name  of  this  ma- 
tron ;  from  the  word,  CKXtxTrt,  which  we  translate  elect,  and 
which  here  signifies  the  same  as  excellent,  eminent,  honour- 
iiiile,  or  the  like.  Others  think  that  a  particular  church  is  in- 
tended, which  some  suppose  to  be  Ihe  church  at  Jerusalem, 
and  that  the  eject  sister,  ver  13.  means  the  church  at  Ephesus: 
but  these  are  conjectures  which  appear  to  me  to  have  no  good 
ground.  I  am  satisfied  that  no  mela/ihor  is  here  intended  ; 
that  the  epistle  was  sent  to  some  eminent  Christian  matron, 
not  far  from  Ephesus;  who  was  probably  deaconess  of  tlio 
church;  who,  it  is  likely,  had  a  church  at  her  house;  or  at 
whose  house  the  apostles,  and  travelling  evangelists,  frequent- 
ly preached  and  were  entertained.  This  will  appear  more 
probable  in  the  course  of  the  notes.  • 

Wham  I  love  in  the  truth]  Whom  I  love  as  the  Christian  re- 
ligion requires  us  to  love  one  another. 

And  not  I  only]  She  was  well  known  in  the  churches; 
many  had  witnessed  or  heard  of  her  fidelity,  and  partook  of 
her  hospitality ;  so  that  she  had  a  good  report  of  all  Christians 
in  that  quarter. 

2.  F\>r  the  truth's  sake]    On  account  of  the  Gospel. 
Wliich  dwelleth  in  us]    By  the   grace  which  it  has  pro- 
claimed. ♦ 

And  shall  be  with  t(s]  For  God  will  preserve  not  only  the 
Christian  religion,  but  its  truth,  all  its  essential  doctrines,  for 
ever.  And  they  that  abide  in  the  truth,  shall  go  whither  that 
troth  leads  ;  ;'.  e.  to  glory.  The  Armenian  has  a  strange  read- 
ing here.  "  For  the  truth's  sake  which  dwelleth  in  us,"  be- 
cause it  is  also  with  you  ;  and  ye  shall  be  tcith  us  for  ever. 
But  this  is  suppirted  by  no  other  version  ;  nor  by  any  MS. 

3.  Grace  be  with  you]  This  is  addressed  to  her,  her  house- 
hold, and  probably  that  part  of  the  church  which  was  more 
immediately  under  her  care. 

The  Son  of  the  Father]  The  apostle  still  keeps  in  view  the 
miraculous  conception  of  Christ ;  a  thing  which  the  Gnostics 
absolutelr  denied — a  doctrine  which  is  at  the  ground-work  of 
our  salvation. 

4.  That  I  found  of  thy  children  walking  in  truth]  I  have 
already  supposed  this  Christian  matron  to  be  mother  of  a  fa- 
mily, probably  a  widow,  for  no  mention  is  made  of  her  hus- 
band; and  that  she  was  also  a  deaconess  in  the  clinrch,  and 
one  in  whose  house  the  travelling  evangelists  preached  ;  and 
where  they  were  entertained.  The  children  mentioned  here 
may  either  he  her  oirn  children,  orthoso  members  nf  the  church 
Vj'liich  were  under  her  rare  ;   or  fnrae  of  !>olh     1>.e  :ip"stle 


was  glad  lo  find,  probably  by  an  epistle  sent  fro  n  herself  to 
him,  or  from  the  infr)rm:''.ion  of  some  of  the  itinerant  evan- 
gelists, that  the  work  of  God  was  prospering  in  the  place 
where  she  lived,  and  also  in  her  own  household.  He  does  not 
say,  that  all  were  walking  in  the  truth,  but  ck  toiv  tckixxiv,  somr. 
of  her  children  ;  there  was  a  growing  and  spreading  work ;  and 
there  were  many  adversaries  who  strove  to  pervert  them  who 
had  already  lielieved  ;  and  perhaps  were  successful  in  draw- 
ing sevei-al  away  Irom  their  simplicity. 

5.  That  whichtre  hud  from  the  beginning]  The  command- 
ment 10  love  one  another  was  what  they  had  heard  from  the 
lirst  publication  of  (.'hrisuanity,  and  what  he  wishes  this  ex- 
cellent woman  to  incalcate  on  all  those  under  her  care.  The 
mode  of  address  here  shows  that  it  was  a  person,  not  a  church, 
to  which  the  apostle  wrote. 

6.  And  this  /?  love]  That  is,  our  love  is  shown  and  proved 
by  our  walking  according  to  the  commandments  of  God:  for 
love  is  the  principle  of  obedience. 

7.  For  7nnny  deceivers,  &c.]  Of  these  he  had  spoken  before, 
see  first  epistle,  chap.  iv.  1,  &c.  And  these  appear  to  have  been 
Gnostics,  for  they  denied  that  Jesus  was  come  in  the  Jiesh. 
And  this  doctrine,  so  essential  to  salvation,  none  could  deny, 
but  a  deceiver  and  an  antichrist.  Instead  of  ciariXdov,  are  en- 
tered in,  many  excellent  MSS.  and  Versions  have  i^rjXSov,  are 
gone  out.    The  sense  is  nearly  the  same. 

8.  Look  to  yourselves]  Be  on  your  guard  against  these  se- 
ducers :  watch,  pray,  love  God  and  each  other,  and  walk  in 
newness  of  life. 

That  we  lose  not  those  things  which  we  hare  iprought] 
That  we  apostles,  who  have  been  the  means  of  your  conver- 
sion, may  not  be  deprived  of  you  as  our  crown  of  rejoicing  in 
the  day  of  the  Lord  Jesus. 

Instead  of  the  first  person  plural,  aTTO\tawj:w,  &c.  we  lose 
&c.  many  MSS., "reis^t/ns,  and  Fathers,  read  the  whole  clause 
■  n  the  second  person  plural,  nn-oAcer/jri:,  ye  lose,  &c.  Takeheed 
to  yourselves  that  VE  lose  not  the  things  which  ye  have 
wrought,  but  that  ye  receive  a  full  reward.  This  reading  ia 
more  consistent  and  likely,  arid  is  supported  by  at  least  as 
good  evidence  as  the  other.  Wc  find,  that  if  these  persons 
did  not  keep  on  </iefr  ^uari/,  they  might  lose  their  salvation, 
and  the  apostles  their  rejoicing,  in  the  day  of  the  Lord  Jesus. 
Even  this  intimation  might  put  them  on  their  guard.  Had  Iha 
apostle  said  ye  cannot  finally  fall,  what  a  different  effect 
v.'ouUl  it  have  produced? 

9.  ^^^lOsoever  transgrcsseth]  Tlapapaivwv,  he  who  passes 
orer  the  sacred  enclosure,  or^oe.?  beyond  the  prescribed  limits 
—and  abideth  not  in  the  doctrine,  does  not  remain  within 
these  holy  limits,  but  indulges  himself  either  in  excesses  of 
action  or  passion  ;  hath  not  God  for  his  Father,  nor  the  leva 
of  God  in  his  heart. 

Ilalh  both  the  Father  and  the  Son]  He  who  abideth  in  the 
doctrine  of  Christ,  his  bodv  is  a  temple  of  the  Holy  Trinity; 
anil  he  has  communion  with  the  Father,  as  his  Father,  and 
with  tlie  Son.  as  his  Saviour  and  Redeemer. 

10.  if  there  come  any  unto  you]  Under  the  character  of  an 
apostle  or  evangelist,  to  preach  in  your  house, — And  bring 
not  this  doctrine,  that  .lesiis  is  come  in  the  flesh,  and  has  died 
for  the  redemption  of  the  world  ; 

Receive  him  not  into  vonr  house]  Give  him  no  entertain- 
ment as  an  evangelical 'teacher.  Let  him  not  preach  under 
your  roof 

Xeither  bid  hhn  God  speed]  Kat  x^'P^'^  "vrM  (ii;  XeytTi. 
And  do  not  sav  health  in  him.  Do  not  salute  him  With  Peace 
be  '0  the!  The  ufual  salutation  among  friends,  and  those  (•■{ 
47t) 


The  apostle's  prayer  for 


III.  JOHN. 


the  prosperity  of  Cuius 


11  For  he  thatbiUdeth  him  God  speed  is  partaker  of  his  evil  I  with  paper  and  ink  :  but  I  trust  to  come  unto  you,  and  speak 
^ggjg  "  face  to  face,  '  that  «  our  joy  may  be  full. 

12  *  Having  many  things  to  write  unto  you,  I  would  not  write  \    13  ^  The  children  of  thy  elect  sister  greet  thee.    Amen. 


t3  Jol.nl3.-uGr 


K  John  17.13.   IJohn  1.4.-wOr,  yc 


I  1  Pel.  5  13 


the  same  religion  in  the  East,  is  j^j:  ()U  Salam  alcekum, 
"  Peace  be  to  you  ;"  which  those  of  the  same  religion  will  uss 
among  themselves,  but  never  to  strangers,  except  in  very  rare 
cases.  This  is  the  case  to  the  present  day ;  and,  from  what 
John  says  here,  it  was  a  very  ancient  custom.  We  have  often 
Been,  that  peace  among  the  Hebrews  comprehended  every 
spiritual  and  temporal  blessing.  The  words  mean,  according 
to  the  Eastern  use  of  them,  "Have  no  religious  connexion  with 
him  ;  nor  act  towards  him,  so  iis  to  induce  others  to  believe 
you  acknowledge  him  as  a  brother." 

11.  Is  partaker  of  his  evil  deeds]  He  that  acts  towards  him 
as  if  he  considered  him  a  Cliristian  brother,  and  sound  in  the 
faith,  puis  it  in  his  power  to  deceive  others,  by  thus  apparent- 
ly accrediting  his  ministry.  No  sound  Christian  should  coun- 
tenance any  man  as  a  Gospel  minister,  who  holds  and  preaches 
erroneous  doctrines;  especially  concerning  the  Lord  Jesus. 
Nor  can  any  Christian  attend  the  ministry  of  such  teachers, 
viithoiU  being  criminal  in  the  sight  of  God.  He  who  attends 
their  ministry  is,  in  effect,  bidding  them  God  speed — no  mat- 
ter whetiier  such  belong  to  an  established  church,  or  to  any 
congregation  of  dissenters  from  it.  But  what  St.  John  says 
here  does  not  mean,  that  we  should  deny  sucli  the  common 
office  of  humanity,  charity,  and  n'ercy.  No.  In  these  offices 
we  are  equally  bound  to  all  men  :  far  less  does  it  intimate  that 
we  should  persecute  such  on  account  of  their  heretical  or 
heterodox  sentiments.  No.  This  right  has  God  given  to  no 
man — to  no  church — to  no  state.  They  who  persecute  others, 
even  for  the  worst  heretical  opiniona,  may  expect  the  heaviest 
Judgments  of  Almighty  God. 

There  is  a  remarkable  addition  here  in  several  MSS.  of  the 
Vulgate,  and  in  some  printed  editions.  Ecce  pradixi  vobis, 
ut  in  diem  Domini  nostri  Jesu  Christi  non-confundamini. 
"  Behold  I  liave  foretold  tliis  to  you,  tliat  ye  may  not  be  con 
founded  in  the  day  of  our  Lord  Jesus  Christ." 

This  addition  is  found  in  the  edition  of  Pope  Sextus  the 
Fifth,  and  in  the  Complutensian  Polyglott :  but  it  is  not  ac- 
knowledged by  any  of  the  Versions,  nor  by  any  Greek  MSS. 

12.  Having  many  things  to  write]  That  is,  1  have  many 
things  that  I  might  write  to  thee  ;  but  I  think  it  best  not  to 
commit  tliem  to  paper,  because  I  hope  to  visit  tliee  shortly, 
and  speak  fully  of  those  matters,  which  will  be  a  means  of  in- 


creasing the  comfort  both  of  thee  and  thy  family,  as  well  as 
of  my  own.  There  is  more  comfort  in  mutual  intervietct 
among  friends  than  In  epistolary  correspondence. 

13.  The  children  of  thy  elect  sister]  Probably  her  own  sis- 
ter, wlio  lived  at  Ephesus  ;  and,  being  acquainted  with  the 
apostle's  writing,  desired  to  be  thus  remembered  to  her 
Elect,  both  In  this  and  the  first  verse,  signifies  excellent,emi- 
nent,  or  honourable.     See  on  verse  1. 

Amen  Is  wanting  in  the  most  ancient  MSS.  and  in  most  of 
the  Versions  :   but  rj  xapts  jjiera  cov  and  yieQ'  vjioiv,  grace  be 
with  thee,  or  with  you,  is  found  in  several  MSS.  and  Versions. 
Subscriptions  In  the  Versions. 

The  End  of  the  Second  Epistle. — Syriac. 

The  Second  Epistle  of  John  is  ended. — Philox.  Syriac, 

Praise  be  to  God,  for  ever.  Amen  ! — Arabic. 
In  the  Manuscripts. 

The  Second  of  John. — Codex  Alexandrinus  arid  Cod.  Vatica- 
nus. 

The  Second  of  John  totheParthians— One  of  Co/Ser«'s  MSS. 

The  Second  Catholic  Epistle  of  St.  John  the  Apostle  and  Di- 
vine. 

There  are  other  subscriptions ;  but,  like  the  above,  are  wor- 
thy of  little  regard. 

This  epistle  Is  more  remarkable  for  the  spirit  of  Christian 
love  which  it  breathes  than  for  any  thing  else.  It  contains 
scarcely  any  thing  that  Is  not  found  In  the  preceding  ;  and  out 
of  the  thirteen  verses  there  are  at  least  eight,  which  are  founil, 
either  In  so  many  words,  or  in  sentiment,  precisely  the  same 
with  those  of  the  first  epistle.  The  most  remarkable  part  of 
it,  is  the  tenth  and  eleventh  verses,  relative  to  the  orders  con- 
cerning the  heretical  teacher :  and  from  them  we  see  how  such 
teachers  were  treated  in  the  apostolic  church.  They  held  no 
communion  with  them ;  afforded  them  no  support,  as  teachers , 
but  did  not  persecute  them. 

On  this  model  the  conduct  of  all  Christians  should  be  form- 
ed, relative  to  the  teachers  of  false  doctrine  in  general.  To  go 
thus  far,  we  have  apostolical  authority  ;  to  go  farther,  we  have 
none.  And  let  us  still  remember.  In  all  cases  it  is  our  duty 
to  love  even  our  enemies  ;  and,  consequently,  to  do  them  any 
act  of  humanity  and  mercy. 


THE  THIRD  EPISTLE  OF  JOHN. 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 


TTie  apostle's  address  to  Caius,  and  his  good  wishes  for  his  prosperity  in  body  and  son!,  1,  2.  //e  commends  him  for  his 
steadiness  in  the  truth,  and  his  getieral  hospitality,  especially  to  the  itinerant  evangelists,  3 — 8.  Speaks  of  the  bad  con- 
duct of  Diotrephes  ;  his  abuse  of  his  power  in  the  church  ;  and  his  slander  of  the  apostles,  9,  10.  Exhorts  Cains  to  avoid 
his  example,  cund  to  follow  what  is  good,  11.  Commends  Demetrius,  12.  Excuses  himself frotn  writing  more  fully,  and 
proposes  to  pay  him  a  visit  shortly,  13,  14.     [A.  M.  cir.  4089.     A.  D.  dr.  8-5.     An.  Imp.  Flavii  DoraitianI  Cces.  August!  5.] 


THE  elder  unto  the  well  beloved  Galas,  •  whom  I  love  ^  in 
the  truth. 
2  Beloved,  I  '^  wish  above  all  things  that  thou  mayest  prosper 
and  be  in  health,  even  as  thy  soul  prospereth. 

«  2  John  1.— b  Or,  truly.— c  Or,  pray. 


This  epistle  being  of  nearly  the  same  complexion  with  the 
former,  and  evidently  written  about  the  same  time,  and  in- 
contestably  by  the  same  person  ;  it  is  not  necessary  to  give  it 
any  particular  preface,  as  the  subject  of  the  authenticity  of 
all  the  three  epistles  has  been  treated  already  so  much  at 
large,  not  only  in  the  Introduction  to  them,  but  in  the  notes  in 
general. 

This  and  the  preceding  epistle,  are,  by  Dr.  Lardner,  suppos- 
ed to  have  been  written  between  A.  D.  SO  and  90.  There  are 
no  notes  of  time  in  the  epistles  themselves,  to  help  us  to  fix 
any  date  ;  therefore  all  is  conjecture  concerning  the  time  In 
which  they  were  written  ;  but,  to  me,  it  appears  as  likely  that 
they  were  written  before  the  destruction  of  Jerusalem,  as 
after ;  for  it  is  scarcely  to  be  supposed  that  so  signal  a  dis- 
play of  the  justice  of  God,  and  such  a  powerful  argument  In 
favour  of  Christianity,  and  of  the  truth  of  Christ's  predic- 
tions, could  be  passed,  unnoticed,  and  imappealed  to,  by  any 
of  the  Inspired  persons  who  wrote  after  that  event.  How- 
ever, where  there  Is  no  positive  evidence,  conjecture  is  use- 
less. 

NOTES.— Verse  1.  The  elder]  See  on  the  first  verse  of  the 
preceding  epistle,  and  also  the  Preface. 

77ie  well-beloved  Gains]  Taio?,  Gaius,  is  the  Greek  mode 
of  writing  the  Roman  name  Caius  :  and  thus  it  should  be 
rendered  in  the  European  languages. 

Several  persons  of  the  name  of  Caius  occur  in  the  New 
Testament. 

(1.)  In  the  Epistle  to  the  Romans,  ch.  xvi.  23.  St.  Pant  men- 
tions a  Caius  who  lived  at  Corinth,  whom  he  calls  his  host, 
«nd  the  host  of  the  whole  church. 

480 


3  For  I  rejoiced  greatly,  when  the  brethren  came  and  testified 
of  the  truth  that  is  in  thee,  even  as  d  thouwalkest  in  the  truth. 

4  I  have  no  greater  joy  than  to  hear  that  'my  children  walk 
in  truth. 

d  2  John  1— e  1  Cor.4.15.  Philem.  10. 


(2.)  In  1  Cor.  I.  14.  St.  Paul  mentions  a  Cains  who  lived  at 
Corinth,  whom  he  had  baptized  :  but  this  is  probably  the  same 
with  the  above. 

(3.)  In  Acts  xix.  29.  mention  is  made  of  a  Caius  who  was  a 
native  of  Macedonia,  who  accompanied  St.  Paul,  and  spent 
some  time  with  him  at  Ephesus.  This  is  probably  a  different 
person  from  the  preceding:  for  the  description  given  of  the 
Caius  who  lived  at  Corinth,  and  was  the  host  of  the  whole 
church  there,  does  not  accord  with  the  description  of  the  Ma- 
cedonian Caius,  who,  in  the  very  same  year,  travelled  witli 
St.  Paul,  and  was  with  him  at  Ephesus. 

(4.)  In  Acts  XX.  4.  we  meet  a  Caius  of  Dcrbe,  who  was  like- 
wise a  fellow-traveller  of  St.  Paul,  this  person  cannot  be 
the  Corinthian  Caius;  for  the  host  of  the  church  at  Corinth 
would  hardly  leave  that  city  to  travel  Into  Asia  :  and  he  ii» 
clearly  distinguishable  from  the  Macedonian  Caius  by  the 
epithet  A£/3/?aios,  o/'XJerAe. 

(5.)  And  lastly,  tljere  is  the  Caius  who  is  mentioned  here, 
and  who  Is  thought  by  some  critics  to  be  different  from  all  tho 
above;  for,  in  writing  to  him,  St.  John  ranks  him  among  his 
children,  which  seems,  according  to  them,  to  intimate,  that  he 
was  converted  by  this  apostle. 

Now,  whether  this  Caius  was  one  of  the  persons  just  men- 
tioned, or  whether  he  was  different  rom  them  all.  Is  difficult  to 
determine  ;  because  Coins  was  a  very  common  name.  Vet, 
If  we  may  judge  from  the  similarity  of  character,  it  is  not  im- 
probable that  he  was  the  Cains  who  lived  at  Corinth,  and  who 
is  styled  by  St.  Paul  the  host  of  the  whole  church  ;  for  hoppita- 
hty  to  his  Christian  brethren  was  the  leading  feature  in  tin: 
character  of  this  Caius  to  wlioni  .St.  John  wrote  ;  and  it  Ik  ou 


Exhorts  him  to  he  attentive  to 


III.  JOHN. 


Ihc  brcthrrn  and  to  stranr^crs. 


5  Beloved,  thou  doesi  faithfully  whatsoever  thou  iloesl  to  the 
hrelliren,  ami  to  strangers; 

6  Whichhavebornewitnessrif  thy  charity  before  tlicchiirch: 
whom  if  ttmu  bring  forwaiti  on  tlieir  journey  f  after  a  godly 
sort,  thon  Shalt  do  wr-ll  : 

7  llni-ausn  that  for  his  name's  sake  they  went  forth,  flaking 
iiothiiisr  of  the  Oentilos. 

8  We  therefore  oii^ht  to  receive  such,  that  wc  might  be  fel- 
low-helpers to  the  truth. 

n  1  wrote  unto  the  church:  bi\t  Diotrephes,  who  loveth  to 
have  the  pre-eminence  anions  them,  receivelh  us  not. 

10  Wlii-n  fore,  if  I  come,  I  will  remember  his  <leeJ.s  which  he 
(loeih.  h  prating  a?ainst  us  with  malicious  words :  and  not  con- 
tent therewith,  neither  doth  he  himself  receive  the  brethren. 


.10.3,  10.- 


iPsi;i7.27.     Isa.l. 


this  very  aci-ouut  thnt  he  i.s  commended  by  the  apur^tle.  Be- 
sides, St.  .John's  friend  lived  in  a  place  wliere  this  apostle  had, 
in  Diotri'ph'-s,  a  very  ambitious  and  tyrannical  nilversary  ; 
and  that  there  were  men  of  tllis  description  at  Corintli  is  evi- 
dent enon!;h  from  the  two  epistles  to  tlie  Corinthians  ;  tliongh 
St.  Paul  lias  not  mentioned  tlieir  names. — See  MichdKlin. 

The  probability  of  this  Cains  bein?  thi'  same  with  the  Co- 
rinthian Cains  has  sU2::;"::ted  tlietlionght  that  this  epistle  was 
(sent  to  Corinth;  and,  ronseiinenily,  that  the  second  epistle 
was  sent  to  j-ome  place  in  the  ii>>i?hbf)nrhond  of  that  city. 
But  1  tliink  the  distance  between  Ibphesus,  where  St  John 
resided,  and  Corinth,  was  too  con.siilerable  for  such  an  a;ed 
man,  as  St.  .lohn  is  represented  to  l)e,  to  travel,  whether  by 
land  or  rritler.  If  he  went  by  laiiU,  lie  nnist  traverse  a  great 
p.irt  of  Asia,  ffo  throufili  Tlirace,  Macfdonia,  Tlies.^alv,  and 
<lown  tliroiigii  Creoce,  to  the  Morea ;  a  most  tedious  and  di(R- 
cnlt  jonrnay.  If  lie  went  liy  jnnter,  he  innst  cross  tlip  .^gean 
Sea,  and  nJi^i.iate  aninn!;  the  Cycladi's  Islands,  wliich  was  al- 
ways a  dan?  reus  voyavce.  Now,  as  the  apostle  promises,  both 
in  tlie  second  and  in  this  epistle,  to  see  th^  persons  shortly  to 
whom  he  wrote,  I  tJiko  it  for  granted  that  they  conUl  nut  liave 
live  1  8t  Corinth,  or  any  where  in  the  vicinity  of  that  city. 
'I'liat  St.  .Tolm  took  such  a  \'>>yage  717/ (7)f(f /is  thinks  probable  : 
"  t'i»r  since  Corinth  lay  almost  opposite  to  Kphesns,  and  St. 
.lolm,  from  his  former  occupation,  bel'ore  he  became  an  apos- 
tle, was  accustomed  to  the  sea,  it  is  not  improliable  tliat  the 
journey  or  voyage  which  he  proposed  to  make  was  from 
Kphcsus  to  Corinth." 

In  answer  to  this  I  would  just  observe,  1.  That  the  voyage 
was  too  long  and  dangerous  for  a  mm  at  .lolins  advanced  age 
to  think  of  taking.  2.  Thpt  .John  had  never  been  accustomed 
to  any  snc-h  sea  as  the  A-!^ean  ;  for  the  Sea  nf  Galilee  or  the 
t>en  ofTilicrias,  on  which,  as  a  fisherman,  lie  got  his  bread, 
was  only  an  inconsiderable  fresh-water  lake  ;  and  his  ac- 
quaint-arice  with  it  could  give  him  very  few  advantages  for  the 
navigation  of  tlie  TFgean  Sea,  and  the  danger  of  coasting  Hie 
numerous  islands  dispersed  through  it. 

2.  /  Irish  nliore  all  lhiiigx\  Tlrpt  iravTaiv  tv^/iuat,  above  all 
things,  I  pratj  thnt  thou  mayesi  prosper,  ana  he  in  health, 
Kilt  fv)  (uii't'j;  to  which  one  MS.  adils,  m  uXnOcia,  which  gives 
it  a  dirti'rent  meaning,  viz.  tluit  thou  mnyest  he  sound  in  the 
trul/t.  The  prayer  of  St.  .lohn  for  Cains,  includes  three  par- 
ticului's  . — 1.  Health  of  body.  2.  Health  of  soul :  and,  3.  Pros- 
perity in  secular  afl'airs.  'J'hat  thou  mni/est  prosper — awd 
//c /»  HEALTH — as  thy  soul  PBORPERETH.  These  ?/iree  things, 
so  nec'es.sary  to  the  comfort  ot  life,  every  Cliristian  may  in  a 
certain  measure  e.vpccl;  and'for  lliein  every  Christian  is  au- 
thorized to  pray.  And  we  should  have  more  of  all  three,  if 
w.?  devoutly  prayed  for  them. 

It  appears  from  the  last  clause,  that  the  soul  of  Caius  was 
in  a  very  prosperous  state.   . 

3.  When  the  hrethren  came]  Probably  the  same  of  whoni 
he  speaks  in  the  fifth  and  following  verses;  and  who  appear 
to  have  been  itinerant  evangelists. 

'J7ie  truth  that  is  iti  thee]  The  soundness  of  thy  faith,  and 
tlie  de))th  of  thy  religion. 

•1.  'J'o  hear  that  my  children]  From  this  it  has  been  infer- 
red, that  (, 'a ins  was  one  of  St.  John's  converts;  and  conse- 
<(uently  not  the  Cori:V.liian  Caius,  who  was  converted,  most 
probably,  by  St.  Paul.  But  the  apostle  might  use  the  term 
children  here,  as  implying  those  who  were  immediately  un- 
der his  pastoral  care  ;  and,  being  an  old  man,  he  had  a  riglit 
to  u.sc  such  terms  in  addressing  liis  juniors,  both  in  age  and 
grace  ;  and  there  is  much  both  of  propriety  and  dignity  in  the 
iippellation,  coming  from  such  a  person. 

5.  Thou  docstfuithfulh/]  Tli^nv  vouis.  Kypl;c  thinks  that 
Tirci'  is  ptit  here  for  rir'i',  and  that  the  phrase  signifies  to 
laepnrpieserre  thr faith,  or  tohehnunU  liy  tfic  fui'lh  :  or  to 
keep  nne:'s  engagements.  Thon  hnst  acted'  as  the  faitfi,  the 
I'hristian  religion,  rei/uired  thee  to  art  in  all  Ihat'thou  hast 
done,  both  to  the  brethren  at  home,  and  to  the  strangers,  the 
itinerant  evangelists,  who,  in  the  course  of  their  travels,  have 
railed  at  thy  house.  There  is  not  a  word  here  about  the  pil- 
grims and  penitential  journeys,  which  the  papists  contrive 
to  bring  out  of  this  text. 

6.  Mliich  hare  borne  witness  of  Ihi/  charity]  Of  tliy  love 
and  benevolence. 

Before  the  church]  The  believers  at  Ephcsus;  for  to  this 
church  the  apostle  seems  to  refer. 

Whom,  ifthun,  bring  /orteard]  If  thou  continue  to  assist 
euch,  as  thou  host  done,  thon  shall  do  tcelt 

Vol.  VI,  3  P 


and  forbiddeth  them  that  would,  and  castcth  thent  out  of  tha 
church. 

U  Beloved,  '  follow  not  that  which  is  evil,  but  that  which  la 
good,  k  Hh  that  doeth  good  is  of  GoU  :  but  he  tlr.il  doeth  evil 
halli  not  seen  God. 

ly  Demetrius  '  hath  good  report  of  all  men,  and  of  the  trutli 
itself:  yea,  and  wealso  bear  record  ;  "and  ye  know  that  our 
record  is  true. 

13  "  I  had  many  things  to  write,  but  I  will  not  witli  ink  and 
pen  write  unto  thee  : 

14  But  I  Umst  I  shall  shortly  see  thee,  and  we  shall  speak 
"  face  to  face.  Peace  be  to  thee.  Our  friends  salute  thee. 
Greet  the  friends  by  name. 


The  brethren  of  whom  St.  Jijin  speaks,  might  have  been 
apostles;  the  strangers,  assistjints  to  these  apostles,  ail 
.lohn  Mark  was  to  Barnabas.  Boili  were  itinerant  evange- 
lists. 

After  a  godly  sort]  Afn.jf  tov  0eov,  irorthy  nf  God  ;  and 
in  such  a  way  as  lie  can  approve.  Let  all  chiirches,  ;dl  con- 
gregations of  Christians,  from  whom  their  ministers  and 
preachers  can  claim  nothing  by  law,  and  for  whom  the  slate 
makes  no  provision,  lay  this  io  heart:  let  them  ask  them- 
selves. Do  we  deal  with  ihe.se  in  a  maniier  tcorthy  ofCiud,  and 
worthy  of  the  profession  we  make  7  '  Do  we  suller  them  ti> 
lack  tiie  bread  that  perislietli :  while  they  minister  to  us,  with 
no  sparing  hand,  the  bread  of  life  1  Let  a  certain  class  of  re- 
ligious people,  who  will  find  theiiiseUes  out,  when  they  read 
this  noti',  consider  wliether,  when  their  preachere  have  mi- 
nistered (0  them  their  certain  or  stateil  time,  anil  are  call'  d  to 
go  and  serve  other  churches,  they  ser^i/iem  forth  in  a  man- 
ner Worthy  uf  Oodl  making  a  reasonable  provision  for  tliM 
journey  vviiich  they  are  obliged  to  take.  In  the  itinerant  mi- 
nistry of  the  apostles  it  appears  that  cacli  chinch  bore  llm 
expenses  of  the  apostle  to  the  n>'xt  church,  or  district,  to  which 
he  was  going  to  preach  the  woni  of  life.  So  it  should  be  still 
in  the  mission  and  itinerant  ministry. 

7.  For  his  'name's  sake  they  inent  forth]    For  the  sake  of 

S reaching  the  Gospel  of  the  grace  of  God,  and  making  known 
ES17S  to  the  Heathen. 
Taking  nothing  of  the  Gentiles.]  Receiving  no  emolument 
for  their  labour;  but  in  every  respect  showing  themsclvi'S 
to  be  truly  disinterested.  Sometimes,  and  on  some  especial 
occasions,  this  may  be  necessary  :  but  the  labourer  is  tcurthii 
of  his  hire,  is  the  maxim  of  the  author  of  Christianity.  And 
those  congregations  of  Christians  are  ever  found  to  prize  tli'i 
Gospel  most,  and  profit  most  by  it,  who  bear  all  expenses  in- 
cident toil;  and  ri'cc  versa. 

But  some  construe  c^r/XOov,  they  irent  out,  with  a;ro  tmv  lQ 
vu)v,  from  the  Gentiles,  or  rather  by  tlie  Gentiles';  and  givo 
the  passage  this  sense:  tliey  ueni  out ;  i.  e.  were  driven  oat 
by  the  Gentiles,  taking  nolIdng'witU  them  ;  i.  c.  leaving  all 
their  property  behind,  so  that  they  were  in  a  slate  of  great  des- 
titution. A  curious  reading,  here,  edi/iKoiv,  heathci.ish  men, 
U>r  cQviM,  Gentiles,  which  latter  might  iin|!ly  those  who  wer« 
converted  from  among  the  (Jentiles,  while' the  sense  of  tho 
otlier  term  seems  to  he  restrained  to  those  w  ho  were  still  un- 
converted, may  seem  to  strengthen  the  above  interpretation  : 
and,  although  the  construction  seems  rather  harsh,  yet  it  is 
not,  on  the  whole,  unlikely.  Tlie  reading  above  referred  to, 
is  that  of  the  most  ancient  and  reputable  ^I^.S.  That  to  he  dri- 
ven out,  or  expelled,  is  one  Scriptural  meaning  of  the  verb 
e^zpxnfxai,  see  .Matt.  viii.  32.  and  trhen  they  trcre  come  out,  oi 
6t  c(c\Oni>TCi,  and  when  they  rrere  dkjve.n  oi'T.  lb.  xii.  43. 
Il'Acn  t/ie  unclean  spirit  is  gone  out,  cJtXO'i;,  is  dkive.n'  out. 
See  Mark  v.  1.3.  and  vii.  29.  The  devil  is  gone  out. of  thy 
d'lnghtcr,  £j£>/)Av9e,  is  EXPEt.i.ED.  lb.  ix.  20.  7 liis  kind  can. 
come  forth  by  nothing,  cv  ovdrm  Jui/arai  t^eXOzin,  c;in  be  uni- 
VE.s  OUT  by  nothing  but  by  prayer  and  fasting.  Luke  viii.  2. 
Mary  Magdalene,  out  of  ichom  went,  a<}>'  m  fatfioma  titra 
clt\nKvOc.i,  out  of  rrhom  irere  cast  seven  demons.  See  also  I 
John  ii.  19.  Rev.  iii.  12.  and  Schleusner,  in  vuc.  tltp\o^iai. 

8.  We  therefore  ought  to  receive  such]  Thase  who  are  per- 
secuted for  righteousness'  sake  :  and  have  profesS';d  the  truth 
at  the  hazard  of  their  lives,  and  tlie  loss  of  all  their  worldly 
substance.  Instead  of  azoXiiffiai'nv,  to  receive,  the  most  an- 
cient and  reputable  MS.-».  have  v-oXajiiiai'Uv,  to  take  up,  un- 
dertake fof,  or  kindly  receive. 

Fellow-helpers  to  the  truth]  And  thus  encourage  the  per- 
secuted, and  contribute  to  the  spread  and  maintenance  of  the 
Gospel. 

9.  I  wrote  unto  the  church]  The  church  where  Caius  was. 
But  Diotrephes,  who  loveth  to  have  t'.'  preeminence,  (jitXo- 
TTpioTtvu>v,  who  lores  the  presidency,  or  chief  place  in  tho 
cliurch.  He  was  doubtless  an  ollicer  in  the  church  ;  at  least 
a  deacon,  probalily  a  bishop;  and  being  one,  he  magnified 
himself  in  his  oflice  :  beloved  such  eminence,  and  behaved, 
himself  haiigliiily  in  it. 

Receiveth  us  not.]  Does  not  acknowledge  the  apostolical 
authority.  As  some  MSS.  supply  av,  after  lypaiia,  and  several 
judicious  critics  believe  it  is  implied,  the  translation  will  run 
thus: — /  would  have  written  to  the  c/iurch  to  receive  tlicsa 
men  kindly;  but  Diotrephes,  who  affects  the  presidency,  and 
into  whoec  liands,  if  1  wrote  to  the  church,  my  letter  must 
come,  rcceivet/i  xis  not,  would  not  acknowledge  iny  aulhorMy 

■181 


Preface'. 


JUDE 


Preface. 


to  interfere  with  any  uf  tlie  matters  of  his  church  ;  and,  there- 
fore, I  have  wriltenunto  thee  whose  love  to  the  brettiren,  and 
general  hospitality  are  well  known,  that  thou  wouldestreceiv-e 
those  strangers  and  persecuted  followers  of  our  common  Lord. 

10.  If  I  coniK,  I  lOiU  remember]  I  will  show  him  the  autho- 
rity, which,  as  an  apostle  of  Jesus  Christ,  I  possess. 

Prating  against  lis]  Diotrephes  might  have  been  a  con- 
verted  Jew,  who  was  unwilling  that  the  Gentiles  should  be 
received  into  the  church;  or  a  Judaizing  Christian,  who 
wished  to  incorporate  the  law  witli  the  Gospel,  and  calumnia- 
ted the  apostles  who  taught  otherwise.  This  haughty  and  un- 
feeling man  would  give  no  countenance  to  the  converted  Gen- 
tiles; so  far  from  it,  that  he  would  not  receive  any  of  them 
himself,  forbad  ather.«i  to  do  it,  and  excommunicated  those 
who  had  been  received  into  the  church  by  the  apostles.  This 
appears  to  be  the  meaning  of  neither  doth  he  Iiiinself  receive 
the  brethren,  and  forbiddeth  them  that  icoitld,  and  casteth 
them  out  of  the  church.  He  had  the  complete  dog  in  the  man- 
ger principle ;  he  would  neither  do,  nor  let  do.  And  when 
good  was  done  that  he  did  not  approve,  he  endeavoured  to 
undo  it. 

11.  Follow  not  that  which  is  evil^  Mn  jJil^ov  to  kukov,  do  not 
imitate  that  icicked  man;  i.  e.  the  conduct  of  Diotrephes: 
be  merciful,  lovmg,  and  kind.  For,  whatever  profession  any 
man  may  make,  it  will  ever  appear  that  he  tcho  doeth  good  is 
of  God;  he  alone  is  the  person  who  uses  rightly  the  grace  re- 
ceived from  God,  and  he  alone  shall  enjoy  tlie  Divine  appro- 
bation. 

While  he  that  doeth  evil]  He  who  is  unfeeling,  unmerciful, 
unkind,  hath  not  seen  God;  has  no  proper  knowledge  of  that 
(iod  whose  name  is  mercy,  and  whose  nature  is  love. 

12.  Demetrius  hath  good  report]  Perhaps  another  member 
of  the  church  where  (S»;ns  was;  or  he  might  have  been  one 
of  those  whom  the  apo.«tle  recommends  to  Caius;  or.  possi- 
bly, tlie  bearer  of  this  letter,  from  John  to  Caius.  He  seems 
to  have  been  an  excellent  person  ;  all  testified  of  his  right- 
eo\isness  ;  the  truth,  Christianity  itself,  bore  testimony\a  him  ; 
and  the  apostles  themselves  added  theirs  also. 

1.3.  1  had  many  things  to  write]  Tliat  is,  I  have  many 
things  that  1  might  write  ;  but  liaving  the  hope  of  seeing  thee 
Khortly,  I  will  not  commit  them  to  paper.  Iiik  and  pen  are 
here  n}ritioncd  ;  paper  and  in/c  in  the  preceding  epistle. 

14.  Peace  be  to  ihee]  May  thou  possess  every  requisite  good, 
both  of  a  spiritual  and  temporal  kind. 

Our  friends  salute  thee]    Desire  to  be  atTectionaiely  re- 


membered to  thee.  Greet  the  friends  byname;  remember 
me  to  all  those  with  whom  I  am  acquainted,  as  if  I  had  speci- 
fied them  by  name.  This  is  a  proof  to  me  that  this  epistle 
was  not  sent  to  Corinth  ;  where,  it  is  not  likely,  John  ever 
was  ;  and  where,  it  is  not  likely,  he  had  any  particular  ac- 
quaintances, unless  we  could  suppose  he  had  seen  some  of 
them  when  he  was  an  exile  in  Patmos,  an  island  in  the  jEge- 
an  ?ea. 

For  other  particulars  concerning  John,  the  reader  is  request- 
ed to  refer  to  the  preface  to  his  Gospel. 

Instead  of  (j>i\oi,  and  (j>i\ovi,  friends,  the  Codex  Alexandri- 
nus,  and  several  others,  read  adeK<poi,  and  adeX^utij,  brethren. 
Tlie  former  (.friends)  is  a  very  singular  appellation,  and  no- 
where else  found  in  Scripture ;  the  latter  is  of  frequent  oc- 
currence. 

Subscriptions  in  the  Versions  : — 
In  the  ancient  Syriac — Nothing. 

The  Third  Epistle  of  John  the  apostle  is  ended — Syriac 
Philoxenian. 
Mtkiopic — Nothing. 
Vulgate — Nothing. 

The  end  of  the  epistles  of  the  pure  apostle  and  evangelist 
John — .\raeic. 

The  Third  Epistle  of  St.  John  the  apostle  is  ended — Latin 
te.vt  of  the  Comi'lutensian. 

The  end  of  the  Third  Catholic  Epistle  of  St.  John— Ditto, 
Greek  text. 

Subscriptions  in  the  MSS. 
The  Third  of  John — Co0.  Alexandrinus  and  Vatican. 
The  Third  Catholic  Epistle  of  John  the  evangelist  and  di- 
vine. 

Tlie  Third  of  John  to  Caius  concerning  Demetrius,  of  whom 
he  witnesses  the  most  excellent  things. 

I  have  already  shown,  in  the  Preface  to  those  epistles  term- 
ed Catholic,  that  the  word  KaOoXiKos  is  not  to  be  taken  here, 
and  elsewhere  in  these  epistles,  as  signifying  universal,  but 
canonical ;  for  it  would  be  absurd  to  call  an  epistle  univer- 
sal that  was  written  to  a  private  individual.  We  seldom  hear 
this  epistle  quoted  but  in  the  reproof  of  lordly  tyrants,  or 
prating  troublesome  fellows  in  the  church.  And  yet  the  epis- 
tle contains  many  excellent  sentiments,  which,  if  judiciously 
handled,  might  be  very  useful  to  the  cliurch  of  God.  But  it 
has  been  the  lot  both  of  the  minor  prophets  and  the  minor 
epistles  to  be  generally  neglected;  for,  with  many  readers, 
bulk  is  every  thing-;  and  no  magnitude,  no  goodness. 


PREFACE  TO  THE  GENERAL  EPISTLE  OF  JUDE. 


In  the  Preface  to  the  Epistle  of  James  several  things  hare 
been  said  relative  to  Jude,  the  brother  of  James,  the  sniiposed 
author  of  this  epistle;  and  to  that  Preface  the  reader  is  re- 
quested to  refer.  What  is  farther  necessary  to  be  said  on  the 
author,  and  the  authenticity  of  this  epistle,  I  shall  take  the 
liberty  to  borrow  principally  from  Michaelis. 

"If  James  and  Jude,  whom  the  evangelists  call  brothers  of 
JestiB,  were  in  fact  only  cousins,  or  relations,  as  sntne  sup- 
pose ;  and  were  sons,  not  of  Joseph,  but  of  Alpheus,  these 
two  persons  were  the  same  as  the  two  brothers,  James  and 
Jude,  who  were  apostles.  And,  in  this  case,  Jude,  the  author 
of  our  epistle,  was  the  same  as  the  apostle  Jude,  tlw  brother 
of  James,  wlio  was  son  of  Alpheus.  On  the  other  hand,  if 
the  James  and  the  Jude,  whom  the  evangelists  call  brothers  of 
Jesus,  were  not  the  two  brothers  of  this  name,  who  were  apos- 
tles, but  were  the  sons  of  Joseph,  the  reputed  father  of  Jesus, 
we  have  then  two  different  persons  of  the  name  of  Jude, 
either  of  whlcii  might  have  written  this  epistle.  And,  in  this 
case,  we  have  to  examine  whether  the  epistle  was  written  by 
an  apostle  of  the  name  of  Jude,  or  by  Jude,  the  brother-in- 
law  of  Christ. 

"The  authoi;of  the  epistle  himself  has  assumed  neither  the 
title  of  apostle  of  Jesus  Christ,  nor  of  brother  of  Jesus  Christ ; 
hut  calls  himself  only  'Jude,  the  servant  of  Jesus  Christ,  and 
brother  of  James.'  Now,  as  the  author  distinguishes  himself 
by  the  title  'brother  of  James,'  and  this  was  a  common  name 
among  the  Jews,  he  undoubtedly  meant  some  eminent  person 
of  this  name,  who  was  well  known  at  the  time  when  he 
wrote,  or  the  title  'brother  of  James'  would  have  been  no 
mark  of  distinction.  We  may  infer,  therefore,  tliat  the  author 
of  this  epistle  was  the  brother,  either  of  the  apostle  James, 
the  son  of  Alpheus,  or  of  James,  called  the  brother  of  Jesus, 
or  of  both,  if  they  were  one  and  the  same  person. 

"The  first  question,  therefore,  to  be  asked  is.  Was  the  au- 
thor of  this  epistle  the  apostle  Jude  ■?  or,  was  he  brother  of 
James,  the  son  of  Alpheus)  Now,  I  have  already  observed, 
that  this  question  must  be  answered  in  the  aflirniative,  if 
James  and  Jude,  who  were  called  brothers  of  Jesus,  were  the 
same  as  the  two  brothers  James  and  Jude,  who  were  apostles. 
And  it  may  be  answered  in  the  affirmative,  even  if  they  were 
dift'erent  persons :  for  Jude,  the  author  of  our  epistle,  had, 
in  either  case,  a  brother  of  the  name  of  James,  and  therefore 
might,  in  either  case,  call  himself  Jude,  the  brother  of  James. 
I  say  the  question  may  he  answered  in  the  affirmative,  even 
tf  the  apostle  Jude  was"  a  dilferent  person  from  Jude,  called 
i8-2 


the  brother  of  .lames.  But  whether  it  ought,  in  this  case,  t™ 
be  ansAvered  in  the  atfirniati  ve,  is  another  matter ;  and  I  really 
believe  that  it  ought  not:  for  if  the  Jude,  who  wrote  this 
epistle,  had  been  himself  an  apostle,  and  brother  of  an  apos- 
tfe,  he  would  hardly  have  called  himself,  in  an  epistle  wnlten 
to  Christians,  simply  'Jude  the  brother  of  James,'  without 
adding  the  title  apostle.  It  is  true,  that  the  apostle  Jude,  who 
was  brother  of  James,  is  called  by  (*t.  Luke  lnSas  JaKu>0n  : 
but  St.  Luke  gives  him  this  title  merely  to  distinguish  him 
from  another  apostle  of  tliis  name,  who  was  calh.'d  Iscariot. 
Now,  the  author  of  this  epistle  could  have  no  nrntive  for  dis- 
tinguisliing  himself  from  Judas  Iscariot,  who  had  hanged  him- 
self many  years  before  this  epistle  was  written.  The  name 
of  Jude  was  very  common  among  the  Jews;  and  therefore, 
the  author  of  this  epistle  wished  to  distinguish  himself  from 
other  persons  who  were  so  called.  But  James  was  likewise  a 
very  common  name;  and,  therefore,  if  the  author  had  been 
an  apostle,  he  surely  would  have  preferred  an  appellation 
whicii  wouldhave  removed  all  doubts,  to  an  appellation  which 
left  it  at  least  uncertain  whether  he  was  an  apostle  or  not:  I 
grant  that  the  omission  cf  this  title  does  not  necessarily  prove 
that  the  author  of  our  epistle  was  not  an  apostle,  for  Paul  has 
omitted  it  in  four  of  his  epistles :  in  tlif  Epistle  to  the  Philip- 
pians,  in  both  Epistles  to  the  Thessalonians,  and  in  that  to 
Pliilemon.  But  St.  Paul  was  sufflciently  known  without  this 
title ;  whereas  the  author  of  the  epistle  in  question  felt  the 
necessity  of  a  distinguishing  appellation,  as  appears  from  the 
very  title  which  he  has  given  himself,  of  'brother  of  James. 
Besides,  at  the  time  when  this  epistle  was  written,  only  one 
apostle  of  tlie  name  of  James  was  then  alive;  for  the  elder 
James,  the  son  of  Zebedee,  had  been  beheaded  many  years 
before.  If  then  the  author  of  this  epistle  had  only  given  to 
our  brother  James  the  tit?e  of  apostle,  he  would  thus  likewise 
have  clearly  ascertained  who  he  himself  was.  But  since  he 
has  no  more  given  to  his  brother,  than  to  himself,  the  title  of 
apostle,  I  think  it  higlily  probable  tlial  neitlier  of  theiu 
were  apostles. 

"The  next  question  to  be  asked,  therefore,  is.  Was  the  Jude 
who  wrote  our  epistle,  the  same  person  as  the  Jude  whom  tht» 
evangelists  call  brother  of  Jesus  .'  and  who,  according  to  the 
opinion  which  I  think  the  most  defensible,  was  in  this  sense 
brother  of  Jesus  ;  that  he  was  son  of  Joseph  by  a  former 
wife,  and  therefore  not  his  own  brother,  but  only  brother-in 
law  of  Jesus.  Now  tlial  our  epistle  was  written  by  a  person 
of  this  description,  appears  to  me  highly  probable;  and  on 


I*n^a 


JUDE. 


Preface 


this  supposition  we  may  assign  tlie  reason  why  the  author 
called  himself  'brother  of  .laiups;'  for  if  he  was  the  brother- 
in-law  of  Jes\is,  his  brother  .lairles  was  the  person,  who  dur- 
ing so  many  years  had  presided  over  the  church  ut  Jerusalem, 
was  well  Itnown  both  to  Jews  and  Christians,  and  appears  to 
have  been  more  celebrated  than  either  of  the  aposUes  called 
James.  It  will  be  objected,  perhaps,  that  the  very  same  reasons 
which  I  have  allei;ed,  to  show  that  an  apostle  of  the  name  of 
Judc  would  have  assumed  his  proper  title,  will  likewise  show, 
tliat  a  person  who  was  called  brother  of  .Icsiis,  would  have 
done  the  same,  and  styled  himself  brother  of  .lesus.  To  this 
I  answer,  that  if  he  was  (he  son  of  Joseph,  not  by  Mary,  but 
by  a  former  wife,  and  Jude  believed  in  the  immaculate  con- 
ception, he  must  have  been  sensible  that,  though  to  all  outward 
iippearance,  he  was  bnfthnr-in-law  to  Jesus,  since  his  own 
father  was  the  husband  of  Jesus's  nuillier,  yet,  in  reality,  he 
was  no  relation  of  Jesus.  On  the  other  hand,  if  Jude,  called 
tlie  brother  of  JeSus,  wns  the  son  of  Joseph,  not  by  a  former 
wife,  but  by  .Mary,  as  Herder  asserts,  I  do  not  see  how  the 
preceding  objection  can  bo  answered)  for,  if  Jesus  and  Jude 
iiartlhesamemolher.Jude  mif;lil,without  the  least  impropriety, 
have  styled  himself 'brother  of  Jesus,'  or  'brother  of  the 
Lord ;'  and  this  would  have  been  a  mlicli  more  remarkable 
and  distinguishing  title  than  that  of  brother  of  James.  A 
third  question  still  remains  to  be  asked  on  this  subject.  The 
apostle  whom  St.  I.uke  calls  Jude,  is  called  Tliaddieus  by  St. 
Matthew  and  St.  Mark,  as  I  have  already  observed.  But  the 
apostle  of  tlie  Syrians,  who  first  preached  the  Rospel  at  Edessa, 
and  founded  a  church  there,  was  named  Thaddaens,  or  Ad»ns. 
It  may  be  asked,  therefore,  whether  the  author  of  our  epislle 
was  Thaddajiis,  tlie  apostle  of  the  Syrians?  But  the  answer 
IS  decisive  ;  the  old  Syriac  Version  does  not  contain  this  epis- 
tle ;  consequently,  it  is  higlily  probable,  that  Adai,  or  Adseus, 
was  not  the  author  ;  for  an  epistle  written  by  the  great  apostle 
of  the  Syrisrtis  would  surely  have  been  received  into  the  canon 
of  the  Syrian  church." 

The  mofit  accurate  rrilics  have  been  unable  to  determine 
tlie  time  when,  and  the  persons  to  whom  this  epistle  was 
written  ;  so  that  much  concerning  these  points,  as  well  as  the 
author  of  the  epistle,  must  remain  undecided. 

"I  am  really  unable  to  determine,"  says  Michaelis,  "  who 
the  pei-sotis  were  to  whom  this  epistle  was  sent;  forrio  traces 
are  to  be  discovered  in  it  which  enable  us  to  form  tlie  least 
judgment  on  this  sutjject ;  and  the  address,  with  which  this 
••pistle  commences.  Is  so  indeterminate,  that  tliere  is  hardly 
any  Christian  community,  where  Oreek  was  spoken,  which 
might  not  be  denoted  by  it.  Tliough  this  epistle  has  a  very 
great  similarity  to  the  Second  Epistle  of  Peter,  it  cannot  have 
been  sent  to  the  same  persons,  namely,  the  Christians  who 
resided  in  Pontus,  <&c.  because  no  mention  is  made  of  them  in 
this  ejjlstle.  Nor  can  it  have  been  sent  to  the  Christians  of 
Syria,  and  Assyria,  where  Jude  preached  tlie  Oospel,  if  he  be 
the  same  person  as  the  apostle  of  the  Syrians  ;  for  in  this 
case  the  epistle  would  not  have  been  written  in  Greek,  but  in 
Syriac  or  Chaldee,  and  would  certainly  have  been  received 
into  the  old  Syriac  Version. 

"  With  respect  to  the  date  of  this  epistle,  all  that  I  am  able  to 
assert  is,  that  it  was  written  after  the  Second  Epistle  of  Peter  : 
but  how  many  years  after,  whether  between  64  and  6G  as 
l.ardner  supposes,  or  between  70  and  7o  as  Beausobrc  and 
1,'Entant  believe;  or,  according  to  Dodwell  and  Cave,  in  71 
or  72,  or,  so  late  as  the  year  90,  as  is  the  opinion  of  iNIill,  I 
confess  1  am  unable  to  determine,  at  least  (lom  any  certain 
data.  The  expression,  '  in  the  l;Lst  time,'  which  ocCtirs  ver.  18. 
as  well  as  in  2  Pet.  iii.  3.  is  too  indeterminate  to  warrant  any 
conclusion,  respecting  the  date  of  this  epistle  ;  for  though,  on 
the  one  hand,  it  may  refer  to  the  approacliing  destruction  of 
.lerusalem,  it  may,  on  the  other  hand,  refer  to  a  later  period, 
and  denote  the  close  of  the  apostolic  age  ;  fur  in  the  First 
Epistle  of  St.  John  a  similar  expression  occurs,  which  must 
betaken  in  this  latter  sense.  The  inference,  therefore,  that 
the  Epistle  of  St.  Jude  was  written  before  the  destruction  of 
Jerusalem,  which  some  commentators  have  deduced  from  the 
abovementioned  expression,  on  the  supposition  that  it  alluded 
to  that  event,  then  approaching,  is  very  precarious  ;  because 
It  is  drawn  from  premises  which  are  themselves  uncertain. 
Jlowever,  there  is  some  reason  to  believe,  on  other  grounds, 
that  this  ejiistle  was  not  written  after  the  destruction  of  Jeru- 
8aleni :  for,  as  the  author  has  mentioned,  ver.  5—S,  several 
well  known  instances  of  God's  justice  in  punishing  sinners, 
which  Peter  had  already  quoted  in  his  second  epistle,  to  the 
eame  purpose ;  he  would  probably,  if  Jerusalem  had  been 
already  destroyed  at  the  time  he  wrote,  have  not  neglected  to 
add  to  his  other  examples  this  most  remarkable  instance  of 
Divine  vengeance,  esjiecially  as  Christ  himself  had  foretold  it. 

"  Lardner  indeed,  thougli  he  adinits  the  similarity  of  the 
two  epistles,  still  thinks' it  a  matter  of  doubt,  whether  St. 
Jude  had  ever  seen  the  Second  Epistle  of  St.  Peter;  his  rea- 
son is,  that  'if  St.  Jude  had  formed  a  design  of  writing,  and 
nad  met  with  an  epistle  of  one  of  the  apostles  very  suitable  to 
his  own  thoughts  and  intentions,  he  would  liave  forborne  to 
write.  • 

"  To  this  argument  I  answer  : 

"1.  If  jhe  Epistle  of  St.  Judo  was  inspired  bv  the  Holy 
Ghost,  as  Lardner  admits;  the  Holv  Ghost  certainly  knew, 
while  he  was  dictating  the  Epistle  to' St.  Jude,  that  an  Epistle 
of  St.  Peter,  of  a  like  impon,  already  existed      And  if  the 


Holy  Ghost,  notwithstanding  this  knowledge,  still  thought  that 
an  Epistle  of  St.  Jude  was  not  unnecessary  ;  why  shall  we 
suppose  that  St.  Jude  himself  would  have  been  prevented  wri 
ting  by  the  same  knowledge? 

"2.  The  second  Epistle  of  St.  Peter  Was  addressed  to  thu 
inhabitants  of  some  particular  countries;  but  the  address  of 
St.Jude's  is  general.  St.  Jude  therefore  might  think  it  necessary 
to  repeat,  for  general  use,  what  St.  Peter  had  written  only  to 
certain  communities. 

"  :t.  The  Epistle  of  St.  Jude  is  not  a  bare  copy  of  the  Second 
Epistle  of  St.  Peter;  for  in  the  former  not  only  several 
thoughts  are  more  completely  unravelled  than  in  the  latter, 
but  several  additions  are  made  to  what  St.  Peter  had  said,  for 
instance,  ver.  4,  5,  9,  16. 

"  Eusebius,  in  his  catalogue  of  the  books  of  the  New  Testa- 
ment, places  the  Epistle  of  St.  Jude,  among  the  avTiyiCyuucva, 
contradicted,  orapochryphal  books,  in  company  witli  the  Epis- 
tle of  St.  James,  the  Second  Epistle  of  St.  Peter,  and  the  Se- 
cond and  Third  of  John. 

"  But  Orlgen,  who  lived  in  the  third  century,  though  ha 
speaks  in  dubious  terms  of  the  Second  Epistle  of  St.  Pclcr, 
has  several  times  quoted  the  Epistle  of  St.  Jude,  and  has  sjio- 
ken  of  it  as  an  epistle  on  which  he  entertained  no  doulit.  In 
his  commentary  on  St.  Matthew,  when  lie  comes  to  chap.  xiii. 
55.  where  James,  Joses,  Simon,  and  Jude,  are  meiitiuned;  he 
says  Jude  wrote  an  epistle  of  lew  lines  indeed,  but  full  of  this 
powerfvd  words  of  the  heavenly  grace,  who  at  the  beginning 
says,  '  Jude  the  servant  of  Jesus  Cfirist,  and  brother  of  James.' 
This  is  a  very  clear  and  unequivocal  declaration  of  Origen's 
opinion  ;  and  it  is  the  more  remarkable,  because  he  says  no- 
thing of  the  Epistle  of  St  James,  though  the  passage," Matt, 
xiii.  55.  alTlirded  him  as  good  an  opportunity  of  speaking  of 
this  epistle,  as  it  did  of  the  Epistle  of  St.  Juile.  Nay,  Origen 
carries  his  veneration  for  the  Epistle  of  St.  Jude  so  far,  that  in 
his  treatise  De  Principiis,  lib.  III.  cap.  2.  he  quotes  an  apo- 
cryphal book,  called  the  Assumption  of  Mosrs,  as  a  work  of 
authority ;  because  a  passage  from  this  book  had  been  quoted 
by  St.  Jude.  In  one  instance,  however,  in  his  commentary  oti 
St.  Matthew,  Origen  speaks  in  less  positive  terms;  for  thera 
he  says,  '  if  any  one  receive  the  Epistle  of  St.  Jude,'  &c.  Ter- 
tullian,  in  whose  works  Lardner  could  discover  no  quotation 
from  the  Second  epistle  of  St.  Peter,  describes  IVie  Epistle  of 
St.  Jude  as  the  work  of  an  apostle  ;  for  in  his  treatise,  Oe  cut- 
in  fee  mi  n  arum,  chap.  3.  he  says,  'Hence  it  is,  that  Enoch  is 
quoted  by  the  apostle  Jude.' 

"  Clement  of  Alexandria,  in  whose  works  likewise  Lardner 
could  find  no  quotation  from  the  Second  Epistle  of  St.  Peter,  has 
three  times  quoted  the  Epislle  of  St.  Jude,  without  expressing 
any  doubt  whatever.  It  ap[iear.s  then,  that  tlie  three  ancient 
fathers,  Clement  of  Alexandria,  TertuUian,  and  Origen,  as  far 
as  we  may  judge  from  their  writings,  which  are  now  extant, 
preferred  the  Epistle  of  St.  Jude  to  tlie  Second  Epistle  of  Pe- 
ter. However,  I  think  it  not  inipossible,  liiat  if  all  the  wri- 
tings of  these  authors  were  now  extant,  passages  might  bo 
found  in  them  vvhicli  would  turn  the  scale  in  favour  of  the  lat- 
ter ;  and  it  may  be  owing  to  mere  accident,  that  in  those  parts 
of  their  works  which  have  descended  to  us,  more  passages,  in 
which  they  speak  decidedly  of  St.  Jnde,  are  to  be  found,  than 
such  as  are  favourable  to  the  Second  Epistle  of  St.  Peter.  For 
I  really  cannot  comprehend,  how  any  impartial  man,  who  has 
to  choose  between  these  two  epistles,  which  are  very  similar 
to  each  other,  can  prefer  the  former  to  the  latter,  or  receivH 
the  Epistle  ol  St.  Jude,  the  contents  of  which  labour  under 
great  difllculties  ;  and  at  tlie  same  time  consider  as  dubious, 
or  even  reject,  the  Second  Epislle  of  St.  Peter,  the  contents  of 
which  labour  under  no  such  dlfflcultles. 

"But,  it  is  much  more  difficult  to  explain  the  ninth  verse, 
in  which  the  archangel  Michael  is  said  to  liave  disputed  with 
the  devil  about  the  body  of  Moses.  The  history  of  this  dis- 
pute, wliich  has  the  appearance  of  a  Jewish  fable,  it  is  not  at 
present  very  easy  to  discover  ;  because  the  book  from  which 
it  is  supposed  to  have  been  taken  by  the  author  of  this  epistle, 
is  no  longer  extant ;  but  I  will  here  put  together  such  scattered 
accounts  of  it  as  I  have  been  able  to  collect. 

"  Origen  found,  in  a  Jewish  Greek  book,  called  the  Assump- 
tion of  Mose.s,  which  was  extant  in  his  time,  this  very  story 
related  concerning  the  dispute  of  the  archangel  Michael  with 
the  devil  about  tlie  body  of  Moses.  And  from  acoinparisonof 
the  relation  in  his  book  with  St.  Jude's  quotation,  he  was  tho- 
roughly persuaded  that  it  was  the  book  from  wlilch  St.  Judo 
quoted.  This  he  asserts  without  the  least  hesitation  :  and  in 
consequence  of  this  persuasion  he  himself  has  quoted  the  Aa- 
sumption  of  A7o.?es,  as  a  work  of  authority,  in  proof  of  tho 
temptation  of  Adam  and  Eve  by  the  devil.  But,  as  he  quoted 
it  merely  for  this  purpose,  he  has  given  us  only  an  imperfect 
account  of  what  this  book  contained,  relative  to  the  disputo 
about  the  body  of  .Muses.  One  circumstance,  however,  ho 
has  mentioned,  which  is  not  found  In  the  Epistle  of  St.  Jude, 
(viz.)  that  Michael  reproached  the  devil  with  having  possessed 
the  serpent  that  seduced  Eve.  In  wliat  manner  this  circum- 
stance is  connected  with  the  dispute  about  the  body  of  Moses, 
will  appear  from  the  following  consideration  : 

"The  Jews  imagined  tlie  person  of  Moses  was  so  holy,  that 
God  could  llnd  no  reason  for  permittmg  him  to  die  and  that 
nothing  but  the  sin  committed  by  .^dam  and  Eve  in  paradise, 
which  brought  death  into  the  world,  was  the  cause  why  Moses 
did  not  live  for  ever     The  same  notions  thev  entertained  of 

•153 


Preface. 


JUDE. 


Preface. 


some  other  very  )ioly  persons ;  for  instance,  of  Itsai,  who,  they 
say,  was  delivered  tn  the  anjiel  of  death  merely  on  account  of 
fhesins  of  our  first  parents  ;  tiioughheliimself  did  not  deserve 
to  die.  Now,  in  tlie  dispute  between  Michael  and  the  devil, 
about  Moses,  the  devil  was  the  accuser,  and  demanded  tlie 
death  of  Moses.  Michael,  therefore,  replied  to  him,  that  he 
iiimself  was  the  cause  of  that  sin,  which  alone  could  occasion 
tlie  death  of  Moses.  How  very  little  such  notions  as  these 
agree,  either  witli  tlie  Christian  theology,  or  with  Moses's  own 
■writing.?,  it  is  unnecessary  for  me  to  declare.  Besides  the  ac- 
count given  by  Origcn,  there  is  a  passage  in  the  works  of 
rEounienius,  which  likewise  contains  a  part  of  the  story  rela- 
ted in  the  Assumption  of  Moses,  and  which  explains  the  rea- 
son of  the  dispute  which  St.  Jude  has  mentioned  concerning 
Moses's  body.  According  to  this  passage,  Michael  was  em- 
ployed in  burying  Moses  ;  hut  the  devil  endeavoured  to  pre- 
vent it,  by  saying  that  he  had  murdered  an  Egyptian,  and  was 
therefore  unworthy  an  honourable  burial.  Hence  it  appears, 
that  some  modern  writers  are  mistaken,  who  have  imagined 
that,  in  the  ancient  narrative,  the  dispute  was  said  to  have 
arisen  from  an  attempt  of  the  devil  to  reveal  to  the  Jews  the 
hurial-place  of  Moses,  and  to  incite  them  to  an  idolatrous  wor- 
ship of  his  body. 

"  There  is  still  extant  a  .Jewish  book,  written  in  Hebrew,  and 
intituled  nti'D  ni^us  that  is,  'The  Death  of  Moses  ;'  whicli 
some  critics,  especially  l)e  La  Rue,  suppose  to  be  the  same 
work  as  that  which  Origen  saw  in  Greek.  Now,  if  it  were 
this  Hebrew  book,  intituled,  '  Phetirath  Mosheh,'  it  would 
throw  a  great  light  on  our  present  inquiry;  but  I  have  care- 
fully examined  it,  and  can  assert,  that  it  is  a  modern  work, 
and  that  its  contents  are  not  the  same  as  those  of  the  Greek 
book  quoted  by  Origen.  Of  the  Phetii-ath  Mosheh  we  have 
two  editions,  which  Contain  very  different  texts  ;  the  one  was 
printed  at  Constantinople  in  l.'iiS,  and  reprinted  at  Venice  in 
1.^544  and  160.^  ;  the  other  was  published  from  a  manuscript  by 
Gilbert  Gaulmyn,  who  added  a  translation  of  both  texts,  with 
notes." 

To  show  that  neither  Pt.  .Tude,  nor  any  inspired  writer,  nor, 
indeed,  any  person  in  his  sober  senses,  could  quote,  or  in  any 
way  accredit,  such  stuff  and  nonsense,  I  shall  give  the  sub- 
stance of  this  most  ridiculous  legend,  as  extracted  by  Mi- 
chaelis  ;  for,  as  to  the  Phetirath  Mosheh,  I  have  never  seen  it. 

"Moses  requests  of  God,  under  various  pretences,  either 
that  he  may  not  die  at  all ;  or,  at  least,  that  he  may  not  die  be- 
fore lie  comes  into  Palestine.  This  request  he  makes  in  so 
frowaid  and  petulant  a  manner,  as  is  highly  unbecoming,  not 
only  a  great  prophet,  but  even  any  man,  who  lias  expectations 
of  a  beiter  life  after  this.  In  short,  Moses,  is  here  represented 
in  the  light  of  a  despicable  .Tew,  begging  for  a  continuance  of 
lifrt,  and  devoid  both  of  Christian  faitli,  and  heathen  courage  : 
and  it  is,  therefore,  not  improbnble,  that  the  inventor  of  this 
fable  made  himself  the  model  after  which  he  formed  the  cha- 
racter of  Moses.  G'Od  argues,  on  the  contrary,  with  great,  pa- 
tience and  forbearance  ;  and  replies  to  vvliat  Moses  had  alleged 
relative  to  the  merit  of  his  own  good  works.  Fartliei',  it  is  God 
who  says.to  Moses,  that  lie  must  die  on  account  of  the  sin  of 
Adam :  to  which  Moses  answers,  that  he  ought  to  be  exempted, 
because  he  was  superior  in  merit  to  Adam,  Abraham,  Isaac, 
&c.  In  the  mean  time,  Samacl.  that  is,  the  angel  of  death, 
M'hom  the  .Tews  describe  as  the  chief  of  the  devils,  rejoices  at 
the  approaching  death  of  Moses:  this  is  observed  by  Michael, 
who  says  to  him,  '  Thou  wicked  wretch,  I  grieve,  and  thou 
langhest.'  Moses,  after  his  reipiest  had  been  repeatedly  refu- 
sed, invokes  heaven  and  earth,  and  all  creatures  around  him, 
to  intercede  in  his  behalf.  Joshua  attempts  to  pray  for  him  ; 
but  the  devil  stops  Joshua's  mouth,  and  represents  to  him,  re- 
ally in  Scriptural  style,  the  impropriety  of  such  a  prayer. 
The  ciders  of  the  people,  and  with  them  all  the  children  of  Is- 
rael, then  offer  to  intercede  for  Moses  :  but  their  mouths  are 
likewise  stopped  by  a  million  eight  liundred  and  forty  thou- 
sand devils  ;  which,  on  a  moderate  calculation,  make  three 
devils  to  one  man.  After  this,  God  commands  the  angel  Ga- 
briel to  fetch  the  soul  of  Moses  :  but  Gabriel  excuses  himself, 
.saying,  that  Moses  was  too  strong  for  him:  Michael  receives 
the  same  order,  and  excuses  himself  in  the  same  manner ;  or, 
as  other  accounts  say,  under  pretence  that  he  had  been  the 
jnstructer  of  Moses,  and  therefore  could  not  bear  to  see  him 
die.  But  this  latter  excuse,  according  to  the  Phetirath  Mo- 
pheh,  was  made  by  Zinghiel,  the  third  angel,  who  received 
lliis  command.  Samael,  that  is,  tlie  devil,  then  offers  his  ser- 
vices :  but  God  asks  him  how  he  would  take  hold  of  Moses ; 
whether  by  his  mouth,  or  by  his  hands,  or  by  his  feet ;  saying, 
that  every  part  of  Moses  was  too  holy  for  him  to  touch.  The 
devil,  however,  insists  on  bringing  the  soul  of  Moses  ;  yet  lie 
does  not  accuse  him,  for,  on  the  contrary,  he  prizes  him  higher 
tiiaii  Abraham,  Isaac,  or  Jacob.  The  devil  then  approaches 
towards  Moses  to  execute  this  voluntary  commission  ;  but  as 
soon  as  he  sees  the  shining  countenance  of  Mose.s,  he  is  seized 
with  a  violent  pain,  like  that  of  a  woman  in  labour:  Moses, 
instead  of  using  the  Oriental  salutation,  '  Peace  be  with  thee,' 
tays  to  him  in  the  words  of  Isaiah,  (for  in  this  work  INIoses 
froquentiv  quotes  Isaiah  and  the  Psalms,)  'There  is  no  peace 

481 


to  the  wicked.'  The  devil  replies,  that  he  was  come,  bv  the 
order  of  GoJ,  to  fetch  his  soul :  but  Moses  deters  him  froni  the 
at:enipt,  by  representing  his  own  strength  and  holiness;  and 
saying,  'Go,  thou  wicked  wretcli,  I  will  not  give  thee  my  soul, 
he  affi  ights  the  devil  in  such  a  manner  that  he  immediately 
retires.  The  devil  then  returns  to  God,  and  relates  what  had 
passed  ;  and  receives  an  order  to  go  a  second  time  :  the  devil 
answers,  that  he  would  go  everywhere  God  commanded  him, 
even  into  hell,  and  into  fire,  but  not  to  Moses.  This  remon- 
strance is,  however,  of  no  avail,  and  he  is  obliged  to  go  back 
again  ;  but  Moses,  who  sees  him  coming  with  a  drawn  sword, 
meets  him  with  his  miraculous  rod,  and  gives  him  such  a  blow 
with  it  that  the  devil  is  glad  to  escape.  Lastly,  God  himself 
comes  ;  and  Moses,  having  then  no  farther  hopes,  requests 
only  that  his  soul  may  not  be  taken  out  of  his  body  by  the  de- 
vil. This  request  is  granted  him  ;  Zinghiel,  Gabriel,  and  IVIi- 
chaol,  then  lay  him  on  a  bed,  and  the  soul  of  Moses  begins  to 
dispute  with  God,  and  objects  to  its  being  taken  out  of  a  body 
which  Vj'us  so  pure  and  holy  that  no  fly  dared  to  settle  on  it: 
but  God  kissesMoses,  and  with  that  kiss  extracts  his  soul  from 
his  body.  Upon  this,  God  utters  a  heavy  lamentation  ;  and 
thus  the  story  in  the  Phetiratii  ends,  without  any  mention  of 
a  dispute  about  the  burial  of  Moses's  body.  This  last  scene, 
therefore,  wiiich  was  contained  in  the  Greek  book  seen  by 
Origen,  is  wanting  in  the  Hebrew.  But  in  both  of  tliese  works, 
IMvcliael,  as  well  as  the  devil,  expresses  llie  same  sentiments 
in  respect  to  Moses  :  in  both  works  the  same  spirit  prevails  ; 
and  tlie  concluding  scene  which  was  contained  in  the  Greek 
t>o<)k,  is  notliing  more  than  a  continuation  of  the  same  story 
which  is  contained  in  the  Hebrew." 

Had  Jude  quoted  a  work  like  the  above,  it  would  have  ar- 
gued no  inspiration,  and  little  comnson  sense;  and  the  niau 
who  could  have  quoted  it  must  have  done  it  with  approbation  ; 
and,  in  that  case,  his  own  composition  would  have  been  of  a 
similar  stamp.  But  nothing  can  be  more  dissimilar  than  the 
Epistle  of  Jude  and  the  Plietirath  Mosheh  ;  the  former  con- 
tains nothing  but  manly  sense,  expressed  in  pure,  energetic, 
and  often  sublime  language  ;  and  accompanied  most  evidently 
with  the  deepest  reverence  for  God  :  while  the  latter  is  des- 
picable in  every  point  of  view,  even  considered  as  the  v,-ork 
of  a.  filthy  dreamer,  or  as  the  most  siiperanjiuuled  of  old 
icives'  failles. 

"  Lastly,"  says  Miehaelis,  "besides  the  quotation  which  Ft. 
Jude  has  made  in  the  9th  verse  relative  to  tlie  disiiute  between 
Michaf^l  and  the  devil,  he  has  anotlier  quotation,  ver.  14,  l.^. 
likewise  from  an  apocryphal  book  called  the  '  Proplieciis  o| 
Enoch  f  or  if  not  from  any  written  b'jok,  from  oral  tradition. 
Now,  should  it  he  granted  that  Enoch  was  a  prophet,  thoiu;h 
it  is  not  certain  that  he  v.-ius;  yet  as  none  of  his  profihecies  aio 
recorded  in  the  Old  Testament,  no  one  couhl  possibly  know 
what  they  were.  It  is  manifest  therefore,  that  the  book  called 
the  'Prophecies  of  Enoch'  was  a  more  Jewish  forgery  ;  and 
that  too,  a  very  unfortunate  one  ;  since,  in  all  human  prob.i- 
biiity,  the  use  of  letters  was  unknown  in  the  time  of  Enoch, 
and  consequently  he  could  not  have  left  behiiul  him  any  writ- 
ten prophecies.  It  is  true,  that  an  inspired  writer  might  have 
known,  through  the  medium  of  Divine  informalion,  what 
Enoch  had  prophesied,  without  having  recourse  to  any  writ- 
ten work  on  this  subject.  But  !-^t.  Jude,  in  the  place  where  lie 
speaks  of  Enoch's  prophecies,  does  not  speak  of  them  as  pro- 
phecic's  which  had  been  made  known  to  him  by  a  particular 
revelation  ;  on  the  contrary,  he  speaks  of  them  in  such  a  man- 
ner as  implies  that  his  readers  were  already  acquainted  with 
them." 

From  all  the  evidence  before  him,  ?,^ichachs  concludes  that 
the  cauonical  authority  of  this  epistle,  is  extremely  dubious; 
that  its  author  is  either  unknown,  or  very  uncertain  ;  and  he 
has  even  doubts  that  it  is  a  forgery  in  the  name  of  the  apostle 
Jude.  Others  have  spoken  of  it  in  strains  of  unqualified  com- 
mendation and  praise ;  and  think  that  its  genuineness  is  es- 
tablished by  the  matters  contained  in  it;  which,  in  every  re- 
spect, are  suitable  to  the  character  of  an  inspired  apostle  ot 
Christ.  What  has  led  to  its  discredit  with  many,  is  the  hasty 
conclusion,  that  St.  Jude  quotes  such  a  work  as  the  Phetirath 
Mosheh  ;  than  which  nothing  can  be  nipre  improbable,  and 
perhaps  nothing  more  false. 

In  almost  all  ages  of  the  church,  it  has  been  assailed  and  do- 
fended  ;  but  it  is,  at  present,  generally  received  over  the 
whole  Christian  world.  It  contains  some  very  sublime  and 
nervous  passages,  from  the  10th  to  the  Kith  verse  inclusive, 
the  descriplion  of  the  false  teachers  is  bold,  happy,  and  ener- 
getic ;  the  exhortation,  in  verse  '20 and  21,  is  both  forcible  and 
affectionate;  and  the  duxology,  in  verse  24  and  25,  is  well 
adapted  to  tlie  subject:  and  is  peculiarly  dignified  and  sub- 
lime. 

I  have  done  what  1  could,  time  and  circumstances  consider- 
ed, to  present  the  whole  epistle  to  tlic  reader  in  the  cle,-\rest 
point  of  view;  and  now  must  commend  him  to  God  and  the 
word  of  his  grace,  which  is  able  to  build  him  up  and  give  him 
an  inheritance  among  them  that  are  sanctified  by  faith  in 
Jesus. 
April  5,  1817. 


"Of  the  false  teachers  which 


JUDE. 


had  crept  into  the  church. 


THE    GENERAL  EPISTLE  OF   JUDE. 


For  Chronological  Eras,  see  at  tlie  end  of  tlic  Acts. 

after  the  example  ofhackslding  UmdtheahTlatlcuxTel-  nlllnrfV^^Tfl^'h'"^^'''^^  Ih'-l/ should  be  destroyed, 
false  teachers,  8.  Of  Michael  d/Lat^Ja/^XlM^f^  0  ''  t'lT'1  "f  ,^'"''""  ""'^  domorrha,  3-7.  Of  th^. 
like  brule  beasts,  going  the  u>a<i  If  Cain  Zn  alt,  tliJJL  ,,r^^^^^  1  he.Jalse  teachers  parUcularhj  described:  the,  are 
ins,  10,  11.     AreLpnre,  ^LuslLtj   fdrce  sLfeU^^^^^^  oJLalaam,ar.d  shoUperUh,  as  did  Corah  in  his  guiimu- 

JHDE,  the  servant  of  .lesiis  Christ,  and  •  brotlipr  of  James 
t(;  tliem  that  are  sanctified  hy  God  the  Father,  and  b  ore- 
eerved  in  .lesus  Christ,  and  "  called  ; 
2  Mercy  nnto  you  and  a  peace,  and  love,  be  multiplied. 
■-.  Beloved,  when   I  i-avc  all  diliseiice  to  write  unto  you  'of 
the  common  salvation,  it  was  needful  for  me  to  write  unto 

fi"ilh'»^hiMT  i"'!^'"  "'.^'.-'y*'  ^'.'""'^  earnestly  contend  for  the 
lartU  which  v.-as  once  delivered  unto  tlie  saints 

4.  iVe-.1.\.  '-^      '  ""'•'  -i'-   I   rn.i  l.lb.&S.ia.  .a'rim,1.13.&,4.7.— sQaI.2. 


1  ^^,^''1^^.— Verse  1.  Jude,  the  servant  of  Jesus  Christ]  Pro- 
iKihly  Jude  the  apostle  who  was  surnumed  7%add,'us7nd 
Yi7  'Tt  '^""  '"  ^'P'"^>'^  «nJ  bn^tlier  to  James  the  l^s 
i\  \l'  \"r  ,;^^'"'T--  S°°  r*^""-  -^-S-nnd  collate  with  Luke 
VI.  lb.     Matt.  xm.  0.).     See  the  Pre/acf 

yZrniVi"i  "^"""f-^  Supposed  to  be  James  the  less,  bishop 
of  Jerusalem,  ineniioned  here,  because  he  was  an  eminen 
person  .,1  the  church.  See  the  I'refa.e  to  St.  J;unes  ^"""''"' 
Jo  Ihemlhar  are  sanctified  by  God]  Instead  of  r„  ,  ,a»^„o,c 
'""f.-''">ct>fied,\B.  several  others,  both  tlie  Syr,  c,  ErZJs 
w  h  s:ver''/'';'  f''";('^;,-l'"f  «'•««,  ^'/nopicl^^nd'vJgate, 
williseveialol  foe  fathers,  have  nyarrnuunnL  t,  them  that 
a.e  beloved :  and  before  n.  Ocu,,  in  6orf,  so.ne  M.ss  wTth  he 
f/r^Z'T  r'7'1"'""','''Y'-^  '9''-'<"^.  '"  l/'e  Gentiles,  in  God 
,u  :-l'"^'  \  ';■"  "'"h"U^I'  the  first  is  a  very  pro/,ai/e  reading 
hM.>  much  less  so.     .St.  Jude  writes  to  all  believers  every 

b«l,een').Mir'i  ""  °"^  P'"-ticu!ar  church;  hence  his  epistle 
u^iK  oeen  called  a  general  epistle. 

in  Chri^s'P^''  sijnilios  here  consecrated  to  God  tlirou;h  faith 

tS''\"''^^'f  {"  f"-'"  '"■')  -{^f "^  Christ]  Signifies  tliose  who  con- 
uiued  unshaken  in  the  Oiirist;  in  faith;  and  impliesalso,  that 

m  union  with  hnst,  by  wlios.j  grace  alone  they  can  be  pre- 
served  and  enUed.    This  should  be  read  consecutively  with 

i!;l':'^':rf"  '';-''^/  ^"^.  "'"".■"  ^"^  '-"""r.  in  a  translation,  read 
hjM  than  Ids  ,  to  the  saints  in  God  the  Father,  called  and  pre- 
ZHJ'I  ^'■'"■\"/'"''-  '^'"■«'*  is  the  same'  as  Chri.tilns : 
to  I.e. OHIO  sn.ch  they  were  called  to  believe  in  Christ  by  tlie 

.  e.icuMg  of  the  Cospel ;  and  having  believed,  were  preserved 
by  t|„-  „race  of  Christ  in  the  life  and  practice  ,)f  pietv. 

^.  Merry  unto  you]    F,ir  even  the  .V*^  have  no  ;«er//  and 

a,.df«.n'   fj      S-;'.'' ,''."'>•""'•  C"»«ciences_ii«r/both  to  God 

•»   ..?,-',  ""''"P''e'',  I'o  unboundedly  increased 

Sii hen  I  .care  all  diligence]    This  phrase  Ka,7.j„  r--,vSr,u 

M  .    c';     J.l/^  v'"^"""  "^""^  Y'"^,.'^fceU-ngly  intent  upon'a 

T^'^^  t\\l  ,r    F  V,'^  ^'^''"''^''J  "''"'  'tctermination  tobrin" 

Heloved  b  ethrcn,  when  I  saw  it  necessary  to  wriic  to  von 

^e^leflTiT,'"   r'""'""  ^"'^•^"°"-   my  mind  being  deeply^^: 

tbe^^'n  !  •""''""Scrs  to  which  the  church  Is  exposrIlVom 

rxhPmMW  n^  '-'"'  "''\'  "'"■''  S'^"«  ""'  '"''^  'he  world    I  found  it 

tn   bT- 1,"'""-'^'?'"^; '"  '^f'^  '-""l  exhort  you  to  hold  fast  the 

tub  wnicl  you  had  received,  and  strenuously  to  contend  for 

77,^  common  salvation]    The  Christian  reli-ion,  and  the 

oS°?  Y''"'''  "  Y'"^'-  "^'^'^  '«  «'"eJ  c«m«o«  because  U 
em.ally  belongs  to  Jews  and  Gentiles  ;  it  is  the  savin-  "race 
of  God  which  has  appeared  to  every  man,  and  equally  Sffers 
Ihe'whbV'wo'ild.  ''"=  "'^''  '••^'i^-P''-'"  which  is?:rovfded^ir 
.,.!l7f  "''"''  *'"*'  ^t--'"<lc  intimates  that  he  had  at^rs<  r.ur 
sien  of'the'rn""'r  ';'^"'''''  '"  '="•«"■  ""thenature-^ndT 

c   amred  h  s  min  f  P'"'!^'  ''"''''"'"'  °^  "^'-'  '■"'^'^  teachers,  he 
do"Ci,cs    exro  f  n//r'  ''''■°"'  P'-'t'-dly  against  those  false 
4    /'or  /W^ri^  '  >'^."i  strenuously  to  contend  for  the  faill 
'±.  r or  itiei e  are  rprtnttt  ,>,n.,  «..«„*.- ,  >t 


4  5  For  there  are  certain  men  crept  in  unawares,  h  who  were 
't.rn1„"/k°,hp°;''''"'^  '"  this  condemnation,  ungodly  men! 
nv  n^  r.  ^f  face  Of  our  God  into  lasciviousness,  and  '  de^ 
nying  the  only  Lord  God,  and  our  Ix)rd  Jesus  Christ 
o  I  wi  I  therefore  put  you  in  remembrance,  though  ye  one 
knew  |„.s  how  that  ">  the  l^ird,  having  saved  the  people  out 
of  the  land  of  Egypt,  afterward  "destroyed  them  ihirbelieve.l 

nil!;  .Tl';  19  •'°''" '•---"•  '  '-■or  l».a.-n  Nun.b  Hi,,  37.  fcai.  «.     P.alm  ibfi.S". 


4    for  hpvp  nZ  "   .    ■       '  ^""""S'y  lo  coiuemi  for  the  faith. 
,l,iT',.,f  iLj  1  ce'-/o(«  „ic,t  crept  in  unateares]  Wapuat- 

and  wb  i7in    be5?,'  ',"'" ""^ chu.cl/under.y.mo».;r4C'.7; 
niiQ  wKtn  in,  beg.iii  to  sow  their  bad  seed. 

^.-.rflnt  "-^  "'''  "'"''"'"erfl     O,  raAa<  iroovopa^/.ci/o,    such  as 

^"u^rft^Hi^ln^^rli^Tf''^"'"'^''"^^'"^""*" 
)>lace-  amlthor^  »..,  ""1""'  of  the  word  tt/m, ,5, !,/,£<„  in  this 

«ree\\v?itrs:''se^'i^;;;;';;^  "»"'P'«  of  th'is  .C.e'^of  it  ia  the 


imn^pnt'T  i™"^''*'"'':'"/''"^    '^''  =»  Similar  punisliment  to  that 
immediately  about  to  be  mentioned. 

In  the  Sacred  Writings  all  such  persons,  false  doctrines 

and   mpure  practices,  have  been  most  open,,  proscrihedlml 

condemned;  and   the  apostle  immediately  produced  se vera 

examples,  viz.  the  disobedient  Israelites,  the  u'nfaithful  anZl 

and  the  impure  inhabitants  of  Sodom  and  Gnmoi-rha.     This 

io,',s"n^r  r'T'^  1''^  ■''';'"1''''''  "'ca'-.ins  ;  and  it  is  as  ridicu- 
Ions  as  ;t  is  absurd,  to  look  into  such  words  for  a  decree  of 
eternal  reprobation  <£c.  such  a  doctrhie  being  as  far  from  tho 
apostbj  s  mind,  as  from  that  of  Him  in  whose  name  he  wrote 
y  ui-ning  the  grace  oj  our  God  into  lascivionsness]  Ma' 
king  the  grace  and  mercy  of  God  a  covering  for  crlm-^s  ■  inti- 
mating that  men  might  sin  safely,  w'lo  believe  theGospel 
because,  in  that  Gospel  grace  abounds.  l!ut  nerhans  tlie 
f-ZuTv^  God  is  here  meant;  for  I  cannot  sre&ley 
could  believe  the  Gospel  in  any  wny  who  denied  the  LorQ 

fhi''  ,  /"'^','  !'"'f,^^'  '^'i'=''  ''^  "'^'''■'•■'  their  denial  refers  to 
this,  tljat  while  they  acknowledged  Jesus  as  the  promise  1 
Messiah,  they  denied  liim  to  be  tlie  only  Lord,  Sovereign  am 
Ruler,  of  the  church  and  of  the  world.  There  are  inanv  in 
the  present  day  who  hold  tho  same  opinion  ^ 

1  he  only  Lord  God    and  oar  Lord  Jes,is  Christ.]    J>lo„o^ 

1  hese  words  may  be  translated,  Denyhig  tl^  only  Sov/rci°  i 
pod    even  our  Lord  Jesus  Christ.     Ihu  Or ,.,  Go/  is  omh  ?d 

Lh^^^'  ^'/"^"  .""'CIS,  with  Erpen's  A,abic,  tip  fTptt 
A.lh,op,c,  A,me,iuin,  and  V,ilgale,  and  by  many  of  the>„: 
thers.  \i  IS  very  likely  that  it  was  ori.'inally  inserted' as  a 
glos.?,  toascertai/i  towhom  the  title  of  rov  Lvov  ^scnnTnu 
the  only  Sove,e,gn,  belonged  ;  and  thus  make  tv,ov7r^om 
where  only  Oue  seems  to  be  intended.  The  passagri  beneve 

y;;l"'/f.T'/'^v' •'"'"■'  ^^'''^  ^"''  tuayboreadOus  S 
ing  lheo,ilySove,e,gn  Ruler,  even  our  Lord  Jesus  Christ 

^1',  f.  'r^M  '^'J5^-:'-!'n">;avraiiged   in  the  Complutensian  Poly- 

glott,  which  contains  the Jjrs/  edition  of  the  Greek  Testament  • 

Ka<  roi.  ^„vov  (dtovKat  Atrrrorriv,  -ov  Kx<p,nv  r,,a,n,  I,,toui/  Xpt'. 

o,trLord  .resus  Ch,;st.    This  is  a  very  remarkable  position 
of  the  words,  and  doubtless  existed  in  some  of  the  Mss.  fro" 
which  these  editors  copied.  The  Simonians,  mcolait.rns,  an 
Gnostics,  denied   God  to  be  the  Creator  of  the  world  :  an 
Simon   IS  said  to  have  proclaimed  hioiselfas  Fathei:  to  the 
^amantans,  as  Son  to  the  Jeu^s,  and  as  the  Holy  Ghost  to 
all  other  ,u,/zn«^     All  such,  most  obviously  denied  both  Jv 
t/ier,  Son,  and  Spirit. 

5.  /  icill  therejore  put  you  in  remembrance]  That  is  how 
such  persons  were  proscibed  and  condemned  to  bear  tile  m- 
nishment  due  to  such  crimes.  ^ 

'f/'O'igh  ye  once  knew  this]  The  word  nraf,  here  translated 
Vn"'^^^^  fr"^  r,^'^'^'^  '"""y  interpreters.'lt  has  two  mean 

eifal"  1  if^^  V'""=''  ^"'''  "'^''^«''  '"  the  Greek  wri- 
Hi-b  ai»o.  1.  It  signifies  once,  one  time,  as  opposed  to  ticice 
r>rsere,al  tunes.  2.  Altogether,  entirely  perJJtly,  interpreted 
n  ;d'!  pf,""'  ^:\^'-^'"V'>'"^^/'<o$  ;  and  of  this  meaning  h 
pioduces  a  proof  from  Josephus.  This  appears  to  be  the 
s.mse  of  the  word  in  Heb.  vi.  4.  rov,  «raf  l.,ri.ecvra  tZ. 
who  were  vm.i.\  enlightened.  Heb.  x.  2.  a-af  KCKadanun,a^< 
■rnoiiouGHLV  c/ea«.,.,/..  See  also  ver.  3.  of  thi  eS'^P^.^: 
ixu  II.  a^al  c\a\r,,cv  0  Q€oi.  God  spo.'.e  FVLLY,  comptelel,/ 
on  the  subject.  St.  Jude  is  to  be  und/rstood  as  sayin-  /  ^.j/' 
ilZfucledtuhV''  ''^'"^"'brance,  though  ijeare  THORouom.y 

TfL'f,^''^T7'f^  Delivered  them  from  the  Egyptian  bondage 
His-(    ,  7  n   '''"•'"J'"!  ".'="'1    "ccause  lliey  rioitb.er  believed 
Hisumd,  nor  were  obedient  to  Ills  command":     This  isthh 
f.rst  example  of  what  was  mentioned  ver  4 
483 


Michael  eonlc.ndeth  with  the 


G  And  "the  angels  which  kept  not  their  p  first  estate,  but  left 
their  own  haljitation,  i  he  bath  reserved  in  everlasting  chains 
iinder  darl^ness  '  unto  the  judgment  of  the  great  day. 

6  Even  as  '.Sodom  and  Gomorrha,  and  the  cities  about  tliem 
in  lilve  iTianner,  giving  themselves  over  to  fornication,  and 
poing  after  '  strange  flesh,  are  set  forth  for  an  example,  suffer- 
ing tlie  vengeance  of  eternal  fire. 

8  "Likewise  also  these _/i/?A!/ dreamers  defile  the  flesh,  de- 
ppise  dominion,  and  »  speak  evil  of  dignities 

9  Yet  "■  Michael  the  archangel,  when  contending  with  the 

o  John  3.44.— p  Or,  principality.— q  12  Pel. 2,4.— r  Rcv.20  in.— s  Ocn  19.84.  Deu. 
89.23.  3  Pel  2.6.- 1  Gr.  other.— u  ■?.  fel.2. 10.— v  Eiod. 22.28.— w  Dan.  10. 13.&  12. 1. 
tiev.12.7. 


JUDE. devil  about  the  body  of  Maset 

devil  he  disputed  about  the  body  of  Moses,  "durst  not  bring 
against  him  a  railing  accusation,  but  said,  >"  The  Lord  rebuke 
thre. 

10  ^  But  tliese  speak  evil  of  those  things  which  they  know 
not :  but  U'hat  they  know  naturally,  as  brute  beasts,  in  those 
things  they  corrupt  themselves. 

1 1  Wo  unto  them  !  for  they  have  gone  in  the  way  "  of  Cain, 
and  bran  greedily  after  the  error  of  Balaam  for  reward,  and 
perished  '  in  the  gainsaying  of  Core. 

12  d  Tliese  are  spots  in  your '  feasts  of  charity,  when  they 

K2Pelera.ll.-yZech.;!.3.-28Peler2.  l2.-aGen.4.  5.  IJrfin  3.  la.-bNum. 
3i\8l.    2Pel.2.15.— cNiim.16.1,  Sic.   Ezek.34.8.    Mall.15.ia-d  2  Pei.2.13,  17.— 


G.  Tlie  nnget.s  which  kepi  not  tlieir first  estate]  Tr/v  eavrtov 
apxni',  their  own  principality.  The  words  may  be  under- 
8tood  of  their  having  invaded  the  office  or  dignity  of  some 
others  ;  or  of  their'having  by  some  means  forfeited  their  own. 
This  is  spoken  of  those  generally  termed  the  fallen  angels  ; 
hM  from  what  they  felt,  or  from  what  cause,  or  for  what 
crime,  we  know  not.  It  is  generally  thought  to  have  been 
■pride ;  but  this  is  mere  conjecture.  One  tiling  is  certain ;  the 
ungels  who  fell  must  have  been  in  a  state  of  probation,  capa- 
nle  of  either  standing  or  falling,  as  Adam  was  in  Paradise. 
They  did  not  continue  faithful,  though  they  knew  the  law  on 
which  they  stood  ;  they  are  therefore  produced  as  the  second 
rxamplc. 

But  left  their  own  haJiilalion']  This  seems  to  intimate  that 
they  had  invaded  the  office  and  prerogative  of  others,  and  at- 
tempted to  seize  on  their  place  of  residence  and  felicity. 

He  hath  reserved  in,  everlasting  chains]  That  is,  in  a  state 
of  confinement  from  which  they  cannal  escape. 

Under  darkness]  Alluding,  probably,  to  those  dungeons 
or  dark  cells  in  prisons,  where  the  most  flagitious  culprits 
were  confined. 

The  judgment  of  the  great  day.]  The  final  judgment,  when 
both  angels  and  men  shall  receive  their  eternal  doom.  See  on 
2  Peter  ii.  4.  In  Sohar  E.xod.  fol.  8.  c.  32.  "  Rabbi  Isaac  asked, 
Suppo.se  God  should  punish  any  of  His  heavenly  family,  how 
would  He  acti — R.  Abba  answered.  He  would  send  thein  into 
the  Jlaining  river,  take  away  their  dominion,  and  put  others 
in  their  pl.jce."  Some  suppose  that  the  saints  are  to  occupy 
the  places  from  which  these  angels,  by  transgression,  fell. 

7.  Even  as  Sadom  and  Gomorrha]  What  their  sin  and 
punishment  were,  may  he  seen  in  Gen.  xix.  anti  the  notes 
there.  This  is  the  third  example  to  illustrate  what  is  laid 
tlown  ver.  4. 

,Are  set  forth  for  an  example]  Both  of  what  God  will  do  lo 
Buch  transgressors,  and  of  the  position  laid  down  in  ver.  4. 
viz.  that  God  has  in  the  most  open  and  positive  mariner  de- 
clared, tliat  such  and  such  sinners  shall  meet  with  the  punish- 
ment due  to  llieir  crimes. 

Sn.fering  tlie  vengeance  of  eternal  fire.]  Subjected  to  such 
a  punishment  as  an  endless  fire  can  inflict.  Some  apply  this 
to  tlie  utter  subversion  of  these  cities;  so  that  by  the  action  of 
that  fire,  which  descended  from  heaven,  they  were  totally 
and  eternally  destroyed ;  for,  as  to  their  being  rebuilded,  that 
is  impossible,  seeing  the  very  ground  on  which  they  stood  is 
burnt  up,  and  the  whole  plain  is  now  the  immense  lake  As- 
•phaltiies.     See  my  notes  on  Gen.  xix. 

The_^rs;  sense  applies  to  the  inhabitants  of  those  wicked 
cities;  the  sgconrf  to  the  cities  themselves  :  in  either  case,  the 
■word  TTvp  aiijivtnv  s'\gm{\es  an  eternally  destructive  fire ;  it 
has  no  end  in  the  punishment  of  the  wicked  Sodomites,  &c. 
it  has  no  end  in  the  destruction  of  the  cities;  they  were  totally 
burnt  up,  and  never  were,  and  never  can  be,  rebuilt  In  either 
nf  these  senses  the  word  aicoy,  eternal,  has  its  grammatical 
nnd  proper  meaning. 

8.  Likewise  also  these  filthy  dreamers]  He  means  to  say, 
that  tliese  false  teachers  and  their  followers  were  as  unbeliev- 
ing and  disobedient  as  the  Israelites  in  the  wilderness  ;  as 
'■ebcllion.i  against  the  authority  ol  God,  as  the  fallen  angels  ; 
and  as  impure  and  unholy  as  the  Sodomites ;  and  that,  con- 
sequently, they  must  expect  similar  punishment. 

Our  translators,  by  rendering  c»/ii7r:/(uC"/<£i'«',  jiUhy  dream- 
ers, seem  to  have  understood  St.  Jude  to  mean,  'les  pollutions 
nocturnes  el  volhntaires  de  ces  hommes  impurs ;  qui  se  liv- 
rent  sans  scrupule  a  toutcs  sorles  des  penxees  ;  et  salissant 
leur  imagination  par  la  viie  de  toiites  sortes  d'objets,  torn- 
bent  ensuile  dans  les  corruptions  honlenses  et  criminelles. 
Kee  Calmet.  In  plain  English,  self-pollution,  with  all  its  train 
of  curses,  and  cursed  effects,  on  body,  soul,  and  spirit.  The 
idea  of  our  translators  seems  to  be  canfinned  by  the  words 
trapKa  jjcv  nianonut,  they  indeed  polhile  thefie.sh. — See  what  is 
paid  at  the  conclusion  (if  the  xxxviiJth  chapter  of  Genesis. 

Despise  dominion]  KvpiOTtira  ic  aOeroiut,  t/tey  set  all  go- 
rernmeiit  at  nought:  they  will  come  under  no  restraints; 
they  despise  all  l;iw;  and  wish  to  live  as  they  list, 

Speak  evil  of  dignities]  Ao^ai  (5f  PXiwdiiunvcrn',  they  blns- 
j)heme,  or  speak  injuriously  of  supreme  a«V/,'0a7;/.--See  2  Pet. 
li.  10,  11.  They  treat  governors  and  government  with  con- 
tempt ;  and  calumniate,  and  misrepresent  all  Divine  and  ciyil 
iuBtitutions. 

9.  Yet  Michael  the  Archangel]  Of  this  pei-sonage  mjny 
things  arc  spoken  in  the  Jewish  writings.  "  Rabbi  Jndah 
JIakkodi'sh  says,  Wherever  Michael  is  said  to  appear,  tlie 
Klnry  of  ihe.  Divine  Majesty  is  always  to  be  understood."  ^Vie- 
moth  Ra-iba,  sec,  ii,  fol,  Ifi},  3.  So  that  it  seems  as  if  they  con- 

486 


sidered  Michael  in  some  sort  as  those  do  Christ,  who  hold  the 
eternal  Sonship  of  His  Divine  nature. 

Let  it  be  observed,  that  the  word  archangel,  is  never  found 
in  the  plural  number  in  the  Sacred  Writings.  There  can  be, 
properly,  only  one  archangel;  one  chief  or  head  of  all  the 
angelic  host.  Nor  is  the  word  devil,  as  applied  to  the  great 
enemy  of  mankind,  ever  found  in  the  plural:  there  can  he 
but  one  monarch  of  all  fallen  spirits.  iV/ZcAaens  this  arch- 
angel, and  head  of  all  the  angelic  orders :  the  devil,  great 
dragon,  or  Satan,  is  head  of  all  the  diabolic  orders.  When 
these  two  hosts  are  opposed  to  each  other,  they  are  said  to. 
act  under  these  two  chiefs,  as  leaders:  hence  in  Rev.  xii.  7. 
it  is  said,  Michael  and  his  angels  fought  against  the  Dra- 
gon and  his  angels.  The  word  Michael,  StO'D  seems  to  be 
compounded  of  ■'O  mi,  who,  3  ce,  like,  Sn  Et,  God  :  he  who  is 
like  God ;  hence  by  this  personage,  in  the  Apocalypse,  many 
understand  the  Lord  Jesus. 

Disputed  about  the  body  of  Moses]  What  this  means  1 
cannot  teit ;  or  from  what  source  St.  Jude  drew  it,  unless  from 
some  tnulition  among  his  countrymen.  There  is  something 
vei-y  like  it,  in  Debarim  Rabha,  sec.  ii.  fol.  263.  1.  "Sainael, 
that  wicked  one,  the  prince  of  the  Satans,  carefully  kept  the 
soul  of  Moses,  saying.  When  the  time  comes  in  which  Michael 
shall  lament,  I  shall  have  my  montli  filled  with  laughter.  Mi- 
chael said  to  him.  Wretch,  I  weep,  and  thou  langhcsl.  Re- 
joice not  against  me,  O  miiie  enemy,  because  I  hare  fallen  ; 
for  I  shall  rise  again  :  when  I  sit  in  darkness,  the  Lord  I'.v 
my  light,  Mic.  vii.  8."  By  tlie  words,  because  I  hare  fallen, 
we  must  understand  the  death  of  Moses  ;  by  the  words,  / 
shall  rise  again,  the  government  of  Joshua,  &c.  See  tlirt 
Preface. 

Another  contention  of  Michael  with  Satan  is  mentioned  in 
Yakut  Rubeni,  fol.  43.  3.  "  At  the  time  in  which  Isaac  was 
bound,  there  was  a  contention  between  Michael  and  Satan. 
Michael  brought  a  ram,  that  Isaac  might  be  liberated  ;  but  Sa- 
tan endeavoured  to  carry  off  Ihe  ram,  that  Isaac  might  b,e  slain." 

The  contention  mentioned  by  Jude  is  not  about  the  sacrifice 
of  Isaac,  nor  the  soul,  of  Moses  ;  but  about  the  body  of  Mo- 
ses  :  but  why,  or  wherefore,  we  know  not.  Some  think  the 
devil  wished  to  show  the  Israelites  where  Moses  v^as  buried  ; 
knowing  that  they  would  tlien  adoreh'is  body ;  and  that  Mi- 
chael was  sent  to  resist  this  discovery. 

Durst  not  bring  against  him  a  railing  accusation]  It  was 
a  .lewish  maxim,  as  may  be  seen  in  Synopsis  Sohar,  page  92. 
note  6.  "It  is  not  lawful  for  man  to  prefer  ignominious  re- 
proaches, even  against  wicked  spirits." — See  Schoetlgen. 

Dr.  Macknight  says,  "In  Dan.  x.  13,  21.  xii.  1.  Michael  \n 
spoken  of  as  one  of  the  chief  angels  who  took  care  of  the 
Israelites  as  a  nation  :  he  may,  theiefore,  have  been  the  angel 
of  the  Lord,  before  whom  Joshua  the  high-priest,  is  said  Zech. 
iii.  1.  to  have  stood,  Satan  being  at  his  right  hand  to  re.-iis( 
him;  namely,  in  his  design  of  restoring  Ihe  Jewish  church 
and  state,  called  byJude,the  body  of  Moses,  just  as  theChris- 
tian  church  is  called  by  Paul,  the  body  of  Christ. — Zecliariah 
adds.  And  the  Lord,  that  is,  the  angel  of  the  Lord,  as  is  plain 
from  ver.  1.  said  nnta  Satan,  The  Lord  rebuke  thee,  O  Sa- 
tan! even  the  Lord  that  hath  chosen  Jerusalem,  rebuke  ^ 
thee!"  This  is  the  most  likely  interpretation  which  I  have  // 
seen  :  and  it  will  appear  the  more  probable  when  it  is  con-  '• 
sidered,  that  among  the  Hebrews  fjiJ  guph,  body,  is  often  used 
for  a  thing  itself :  so  in  Rom.  vii.  24.  CMpta  rris  afiaprta;,  the 
body  of  sin,  signi.ies  sin  itself;  so  the  body  of  Moses  b'J^  fji: 
r^VD  guph  shcl  Mosheh,  muy  signify  Moses  himself;  or  ^hat 
in  which  he  was  particularly  concerned,  viz.  his  institutes, 
religion,  &c. 

It  may  be  added,  that  the  Jews  consider  ilifc/iae^  and  Samael, 
one  as  the  friend,  the  other  as  the  enemy,  of  Israel.  Samael 
is  their  accuser,  Michael  their  advocate.  "  Michael  and  Sa- 
mael stand  before  the  Lord  ;  Satan  accuses,  but  Michael  shows 
the  merits  of  Israel.  Satan  endeavours  to  speak,  but  Michael 
silences  him  :  Hold  thy  tongue,  says  he,  and  let  us  hear  what 
the  Judge  determines;  for  it  is  written.  He  will  speak  peace 
to  his  people,  and  to  his  saints,  Psa.  Ixxxv.  9." — Shemoth  Rab- 
ba,  sec.  18.  fol.  117.  3. 

10.  Speak  evil  of  those  things  which  they  knoto  not]  They 
do  not  understand  the  origin  and  utility  of  civil  government ; 
they  revile  that  wliich  ever  protects  their  own  persons  and 
their  properly.  This  is  true  in  most  insurrections  and  se- 
ditions. 

But  what  they  know  naturally]  They  are  destitute  of  re- 
flection ;  their  minds  are  uncultivated:  they  follow  mere  na- 
tur.tl  instinct,  and  are  slaves  to  their  animal  propensities. 

.4s  brute  beasts]  Ii;  ra  a\iiya  (oja,  like  the  irrational 
animals  ;  but,  iii  the  indulgence  of  their  animal  propensitit-B, 


striking  character  of 


JUDE. 


the  false  teachers 


feast  with  ynu,  feeding  themselves  without  fear  :  '  clouds  they  |  these,  saying,  Behold,  "  the  Lord  cometli  with  ten  thoasand  of 


are  without  water,  *  carried  about  of  winds ;  trees  whose  fruit 
withereth,  without  fruit,  twice  dead,  •>  plucked  up  by  the  roots; 

•13  i  Raging  waves  of  the  sea  ;  ^  foaming  out  tlieir  own  .'^hnme; 
wandering  stars,  '  to  whom  is  reserved  the  blackness  of  dark- 
ness for  ever. 

U  And  Enoch  also,  ™  the  seventh  from  Adam,  prophesied  of  I 

fProv.JB  14.  2PH.9. 17.— J  Eph  4  14.— Ii  M«tt  15.  l3.-i  la«  5r.J)  — k  Phil.3.19 — 
l2Pel.8.17— mOo.n.S.  18. 


his  saints, 

15  To  execute  judgment  upon  all,  and  to  convince  all  that 
are  unsodly  among  them  of  all  their  ungodly  deeds  wliicli  they 
have  ungodly  conmiittcd,   and  of  all  their  °  hard  sjieeclien 

I  which  ungodly  sinners  have  spoken  against  hiin. 

16  Tliese  are  niurmurers,  complaineis,  walking  after  their 

M«i.'5.31.  STbMa.l./.   Rev.l  7.-o  1  ri.m 


they  corrupt  themselves,  beyonQ  the  example  of  the  brute  i  of  the  fJospel.  Secondly,  dead  by  hacksliding  or  ipotlacy 
beasto.  A  fearful  description ;  and  true  of  many  in  the  pre-  I  from  the  true  faith,  by  which  they  lost  the  grace  they  had  be- 
Sent  day.  i  f^rc  received  :  and  now,  likely  to  continue  in  that  death,  be 

11.  'J'hey  have  gone  in  the  way  of  Cain]    They  are  haters    cause  plucked  up  from  the  root-i,  their  ro<its  of  faith  and  love 
of  their  brethren,  and  they  that  are  such  are  murderers  ;  and  i  being  no  longer  llxed  in  Christ  Jesus.     Perhaps  the  anrist  is 


by  their  false  doctrine  they  corrupt  and  destroy  the  souls  of 
the  people. 

lite  error  of  lialanm]  For  the  sake  of  gain  they  corrupt 
the  word  of  God,  and  reline  away  its  meaning,  and  let  itdown 
so  as  to  suit  the  pasiions  of  the  profligate.  This  was  literally 
true  of  the  Nicotaitans,  who  taught  most  impure  doctrines, 
and  followed  the  most  lascivious  practices. 

Gainsaying  of  Core.]  See  the  account  of  llie  rebellion  of 
Korah,  Dathan,  and  Abirani,  and  their  company,  in  Numb, 
xxii.  It  appears  that  these  persons  onposed  the  authority  of 
the  apontlcs  of  our  Lord,  as  Korah  and  his  a.i.sociatns  did  that 
of  Muses  and  Aaron  :  and  St.  Jude  predicts  them  a  similar 
punishment.  In  this  verse  he  accuses  Ihom  of  niiirdcr,  co- 
vetousness,  and  rebellion  against  the  authority  of  (iod. 

12.  Spots  in  your  team's  of  charity]  h  appears  that  these 
persons,  unholy  and  impure  as  they  were,  still  continued  lo 
nave  outward  fellowsliip  with  the  church!  This  is  strange  : 
but  it  is  very  likely  that  their  power  and  influence  in  that 
place  had  swallowed  up,  or  set  aside  the  power  and  authority 
of  the  re:il  mini.-sters  of  Christ;  a  very  common  case,  when 
worldly,  timeserving  men,  get  into  tlie  church. 

'I'hc  feasts  of  charity  ;  the  ayarrai,  or  love  feasts,  of  which 
the  apostle  speaks,  were  in  use  in  the  primitive  church  till  the 
middle  of  \Ue  fourth  century,  when,  by  the  council  of  Laodi- 
cea,  they  wore  prohibited  to  be  held  in  tlie  churches;  and, 
having  been  abused,  fell  into  disuse.  In  later  days  they  have 
been  revived,  in  all  the  purity  and  simplicity  of  the  primi- 
tive institution,  among  tlie  Moravians  or  Unitas  Fratrum, 
and  the  people  called  Melhoilists. 

>  mong  the  ancients,  the  richer  members  of  the  church 
made  an  occMsional  general  feast,  at  which  all  the  members 
attended;  and  tlic  poor  and  tlie  rich  ate  together.  Tiie  father- 
less, the  widows,  and  the  strangers,  were  invited  to  these 
feasts:  and  their  ealing  together  was  a  proof  of  tlieir  love  to 
each  other;  wlience  such  cnteilainmcnts  were  called  love- 
feasts.  The  love- feasts  were,  at  flist,  celebrated  hefure  the 
Lord's  supper:  in  processor  time  they  appear  to  liavo  been 
eelebrali'd  after  it.  Hut  they  were  never  considered  as  the  I 
Lord's  supper,  nor  any  siilistilule  for  it. — !?ee,  for  farther  in- 
formation, Suicer  in  his  7'licsau rus.  under  the  word  Ajutij. 

Feeding  themselves  trithout  fpar]  Eating,  not  to  suflice 
nature,  but  to  pamper  appetite.  It  seems  the  provision  was 
abundant  ;  and  tliey  ate  to  gluttony  and  riot.  It  was  this 
which  brought  the  love-feasts  into  disrepute  in  the  church  ; 
and  was  the  means  of  their  being  at  last  wholly  laid  aside. 
This  abuse  is  never  likely  to  take  place  amongthc  Methodists, 
«8  they  only  use  breaxl  and  tcaler ;  and  of  this  the  provision 
is  not  sufficient  to  aflbrd  the  tenth  part  of  a  meal. 

Instead  of  iijoTrui?,  love-feasts, anarnif,  deceits,  is  the  read- 
ing of  the  Codef  Alcrandrinus,  and  tlie  Codex  Ephrein.  two 
MSS.  of  llie  higliest  antiquity  ;  as  also  of  those  MSS.  collated 
by  Lnurentius  Valla,  and  of  some  of  those  in  the  .'Vledicean 
library.  This  reading  appears  to  have  been  introduced  in 
order  lo  avoid  'he  conclusion  that  some  might  be  led  to  draw 
concerning  the  state  of  the  church  ;  it  must  be  very  corrupt, 
to  have  in  its  communion  such  corrupt  men. 

Clouds  —vithout  water]  The  doctrine  of  God  is  compared 
to  the  rain,  I>cut.  xxxii.  2.  and  clouds  are  the  instruments 
by  which  the  rain  is  distilled  upon  the  earth.  In  arid  or 
parched  C(uintriep,  the  very  appearance  of  a  cloud  is  delight- 
ful, because  it  is  a  token  of  refreshing  showers :  but  when 
sudden  winds  arise  and  disperse  these  clouds,  the  hope  of  the 
husbandman  and  shepherd  is  cut  off".  These  fal.se  teachers 
are  represented  as  clouds  ;  they  have  the  form  and  office  of 
the  teachers  of  righteousness,  and  from  such  appearances 
pure  doctrine  may  be  naturally  expected.  But  these  arc 
clouds  without  water  ;  they  distil  no  refreshing  showers,  be- 
cause they  have  none ;  they  are  carried  away,  and  about,  by 
their  passions,  as  those  tisht  fleecy  clouds  are  carried  by  the 
winds. — See  the  notes  on  2  Pet.  ii.  17. 

Trees  whose  fruit  withereth]  ^tvfpa  <tiOivorrr,)ptva,  galled 
nr  diseased  trees  ;  {onpOtnoTruyp^w  is, according  to  Pharorinus, 
voaof  AOivouca  oirMpai,  a  disease,  (in  trees)  irhich  causes 
their  fruit  to  wither:  for,  although  there  are  blossoms,  and 
the  fruit  shapes,  or  is  set,  the  galls  in  the  trees  prevent  the 
pioper  circulation  of  the  sap;  and,  therefore,  the  fruit  never 
cumes, lo  perfection.  Hence  the  aposlle  immediately  adds, 
without  fruit ;  i.  e.  the  fruit  never  comes  to  maturity.  This  j 
metaphor  expresses  the  same  thing  as  the  preceding.     They 


taken  here  for  {.\\k  future  :  they  shau.  be  plucked  up  from 
the  roots;  God  will  exterminate  them  from  the  earth. 

13.  llaging  waves  of  the  sea.,  foami  n  g  out  their  own  shame] 
The  same  metaphor  as  in  Isa.  Ivii.  20.  'J'he  wicked  are  like 
the  troubled  sea,  lelien  it  cannot  rest,  whose  waters  cast  up 
viire  and  dirt.  These  are  like  the  sea  in  a  storm,  where  llui 
sipells  are  like  mountains,  the  breakers  lash  the  shore,  and 
sound  like  thunder:  and  the  great  deep,  stirred  up  from  its 
very  bottom,  rolls  its  muddy  putrid  sediment,  and  deposits  it 
upon  the  beach.  Such  were  those  proud  and  arrogant  boasters, 
those  headstrong,  unruly,  and  ferocious  men,  who  swept  into 
their  own  vortex  the  souls  of  the  simple,  and  left  nothing  be- 
hind them  that  was  not  indicative  of  their  folly,  their  turbu- 
lence, and  their  iiiipurity. 

Wanilering  star.-,]  As-c/3£f  nXavnrai,  not  what  we  call  o/n- 
7iets ;  for,  although  tliese  difltr  from  what  are  called  the  fired 
stars, which  never  cliange  tlieir  place,  while  the  planets  have 
their  revolution  round  the  sun  ;  yet,  properly  speaking,  there 
is  no  i/re^M/ar/ty  in  their  motions  ;  for  their  appearance  of 
advancing,  stationary,  and  retrograde,  are  only  in  reference 
to  an  observer  on  the  earth,  viewing  tliem  in  dilferent  parls 
of  their  orbits;  for,  as  to  themselves,  they  ever  ciintinue  a 
steady  course  through  all  their  revolutions.  Hut  these  aro 
uncertain  anoinalou.s  meteors,  ignis  fatui,  ipills-o'-t/te-wisp  , 
dancing  about  in  the f/((/7c/(e.?.s  which  themselves  have/ormcd, 
and  leading  simple  souls  astray  ;  who  have  ceased  to  walk  in 
the  light,  and  have  no  other  guides  but  tho.se  oficiUating  and 
devious  metrors,  which,  if  you  run  after  them,  will  flee  be- 
fore you  ;  and  if  you  run  from  them,  will  follow  you. 

The  blackness  of  darkness]  They  are  such  as  are  going 
headlong  into  that  outer  darkness  where  there  is  wailing,  and 
wee|iiiig.  and  gnashing  of  teeth.  The  whole  of  this  descrip 
tion  appears  to  have  been  borrowed  from  2  Pet.  ii.  where  tho 
reader  is  requested  to  see  the  notf.s. 

14.  Enoch  also  the  secevthfrom  Adam]  He  wasihe  seventh 
patriarch  ;  and  is  distinguished  thus  from  Enoch,  son  of  Cain, 
who  was  but  (lie  tliird  from  Adam  :  this  appf-ars  plainly  from 
tlie  gi'iiialou'v,  1  Cliron.  L  1  Adam,  Seth.  lOiios,  Kenan,  Ma- 
h.ilali.  I.  .l.u('il,  lIciDch,  or  Enoch,  &c.  Of  the  book  of  Enoch, 
from  which  this  prophecy  is  thought  to  havebeiii  taken,  much, 
has  been  saiil;  but  as  the  work  is  npnrryplial,  and  of  no  au- 
thority, I  shall  not  burthen  luy  page  with  extracts. — See  the 
Preface. 

Perhaps  the  word  rpac<j)rjTtviTC,  prophesied,  means  no  more 
than  preached,  spoke,  made  declarations,  &c.  concerning 
these  things  and  persons  ;  for,  doubtless,  he  reproved  llie  un- 
godliriej-s  of  his  own  times.  It  is  certain  that  a  book  of  Enoch 
was  known  in  the  earlicfst  ages  of  the  primitive  church,  and 
is  quoted  by  Origen  and  Tertullian  ;  and  is  mentioned  by 
St.  Jerom  in  the  Apostolical  Constitutions,  by  Nicephorus, 
Athanasius,  and  probably  by  St.  Augustin  — See  Suicer's 
Thesaurus,  Vol.  I.  col.  1131.  Such  a  work  is  still  exant  among 
the  Atiyssiiiians. 

Ten  thousand  of  /us  saints]  This  seems  lo  be  taken  from 
Dan.  vii.  10. 

15.  To  execut-e  judgment]  This  was  originally  spoken  to  the 
antediluvians;  and  the  coming  of  the  Lord  to  nestroy  that 
world  W!is  the  thing  spok^Ml  of  in  tliis  prophi'cy,  or  declara- 
tion. But  as  fJod  had  threatened  this,  it  required  no  direct 
inspiration  to  foretell  it.  I'o  execute  judgmmt,  &c.  This  is 
a  very  strange  verse  as  to  its  composition,  and  is  loaded  with 
various  readings  ;  the  MSS.  and  I  ersions  being  at  litlle  agree- 
ment among  themselves,  on  its  phr;iseology.  Aweoi/,  which 
we  translate  amoni;  ihem,  is  omitted  by  the  best  MSS.  and  Ver- 
sions ;  and  is,  in  all  probability,  spurious.  Many  also  omit 
aacthiaf,  after  ipyoiv,  ungodly  deeds.  Many  insert  ^^oyoii', 
words  or  speeches,  after  o-<Xr)/)(oi',  hard  ;  and  this  word  our 
translators  have  supplied.  And  instead  of  sinners,  ajiaprcoXoi, 
the  Sa/iidic  has  aftipM-rrm,  men.  There  are  others  of  less  note ; 
but  the  frequent  recurrence  of  all  and  usooDLV  makes  the 
construction  of  the  sentence  very  hai-sh. 

Dr.  Mack  nigh  t  sixitposcs  that  Enoch's  prophecy  was  com- 
mon among  the  Jews;  for  the  flrst  words  in  Hebrew  are  Ma- 
ranatha,  and  these  were  used  by  them  in  that  f.irm  of  excom- 
munication, or  cursing,  whicli  they  pronounced  against  irre- 
claimable ollenders.  The  doctor  mrgels  himself  here:  thfl 
words,  Maranatha,  are  not  Hebrew,  hut  Syriac.  In  He- 
brew,  the  form  of  execration  begins  w'th  nnK  -iiiN  arur  at- 
tall,  "cursed  art  thou:"  or,  nriN  n~>no  mecherem  attah  ;  but 


have  the  appearance  of  ministers  of  the  Gospel,  but  they  have  ,  the  Syriac,  \i.\  ■^r^  maran  atha,  is  literally  our  Lord  is  com- 
no  fruit  '  iug  :  sec  on  1  Cor.  xvi.  22.  but  here,  in  the  Syriac,  the  words 

Twice  dead]    First,  naturally  and  practically  dead  in  sin,     are  \>.-fio  \i.\  atha  moria,  "  the  Lord  comcth."     So  it  is  doubt- 
irom  which  they  had  been  revived  by  the  preaching  and  grace  I  fnl  whether  tliis  frin.-i<d  analocy  exists. 

1-^7 


How  ihcfulhwers  of  God 


JUDE. 


should  conduct  ihemsclcea 


■  v.n  lusts  ;  and  "  their  month  speaketli  great  swelling  icord-^, 
t  havine  men's  persons  in  admiration  because  of  advanuge. 

17  '  But.  beloved,  reiiipmber  ye  the  words  which  were  spo- 
ken before  of  the  apnstles  of  our  I^jrd  Jesus  Christ ; 

18  How  that  they  loid  vou,  '  there  should  be  mockers  in  the 
losi  time,  who  should  walk  after  their  own  ungodly  lusts. 

;9  Tiiese  be  they  'who  separate  theaiselves,  "  sensual,  ha- 
ving not  the  Spirit. 

20  But  ye,  beloved,  "  boildnig  up  yourselves  on  yonr  most 
hoW  faith,  "  praying  in  the  Holy  Giiost,    ' 

„'pe,  ■>|S— jWo.  ;S.»I.  J»n.«i2.l,9-r2?«.?°^.lTim.4.1.  2Tim3,l. 
t.4  3  ■'!»« '.I.&:'.3— tProv  13  I.  F.«k.l4.7.  Hot.i.H.iJ.lJ.  Heb.lO.ia.— 
I.  1  cir.iH.  J""ne»  .i.13.— V  Col. 2.7.  I  Tim  1.4. 


16.  y'!ie?eare  murmurerg]  Grudging  and  grumbling  at  all 
men,  and  at  all  things.  Comp'ainers,  iitiixbiiioipoi,  complain- 
us  of  Ihnr  fate  or  destiny  ;  finding  fault  willi  God  and  all 
His  providential  dispensations;  making  and  governing  worlds 
in  their  own  way:  persons  whom  neither  God  nor  man  can 
please. 

Walking  after  their  aim  lusti]  Taking  their  wild,  disorder- 
ly, and  impure  passions  for  the  nile  of  their  conduct,  and  not 
the  writings  of  the  prophets  and  apostle.s. 

Great  sirelling  leort/s]  Tircp-tyKa:  see  the  explanation  of 
this  term  in '2  Pet.  ii.  16. 

Hatinig  men's  persona  in  admiraiion]  Time-servers  and 
riattercrs;  persons  who  pretend  to  be  astonished  at  the  great- 
ness, goodness,  sagacity,  learning,  tcisdam.  &z.  of  rich  and 
great  men  :  litping  Ihertliy  to  acquire  money,  influence, 
power,  friend"?,  and  the  like. 

Because  of  adcrintnge]  O^sXEia?  x^P}v,  for  the  sakeof  lucre. 
All  the  flatlereiK  of  the  rich  are  of  this  kind  :  and  especially 
those  who  profess  to  be  ministers  of  the  Gospel,  and  who,  for 
the  sake  of  a  more  advantageous  settlement  or  living,  will 
sooth  the  rich  even  in  their  sins.  With  such  persons,  a  rich 
inan  is  every  thing  ;  and  if  he  have  but  a  grain  of  grace,  his 
piety  is  extoUed  to  theskies  !  I  have  knownseveral  ministei-s 
of  this  character,  and  wish  them  all  to  read  the  sixteenth  verse 
ofJude. 

17.  Jiememl^r — the  words]  Instead  of  following  those 
teachers,  and  their  corrupt  di>ctrine,  remember  v/hat  Christ 
and  His  apostles  have  said  ;  for  they  foretold  the  coming  of 
such  fnlse  teachers  and  impostors. 

13.  Mockers  in  the  last  time]  See  the  notes  on  1  Tim.  iv.  1. 
"^2  Tim.  iii.  1,  &c.  and  particularly  2  Peter  iii.  2, 3,  &c.  to  which 
Jude  seems  to  refer. 

77ie  lust  lime]  The  coKlnsion  of  the  Jewish  polity. 

19.  Who  separate  themselves]  From  tlie  true  church  ;  which 
thev  leave  fruwi  an  atTect-ition  of  superior  wisdom. 

Sensual]  •fi»\i(iO(,  animal;  living  as  brute  beasts,  guided 
tiimply  by  their  own  lusts  and  passions  ;  their  Bible  being  the 
manifold  devices  and  covetousness  of  their  own  hetirts  :  for 
ihey  hare  not  the  Spirit,  they  are  not  spiritually-minded,  and 
have  no  Holv  Ghost;  no  inspiration  from  God. 

20.  liuilciin^  up  your.^elres]  Have  the  most  holy  faith,  the 
G'lxpel  o/our  Lord  Jesus,  and  the  writiyigs  of  His  apostles, 
lor  yonr  foundation.  Found  all  your  expectations  on  tliese: 
and  seek  from  the  Christ,  wlio  is  their  sum  and  substance,  all 
t!ie  gnice  and  glory  ye  need. 

Praying  in  the'Holy  Ghoirt]  Holding  fast  the  Divine  influ- 
ence whic.li  ye  have  received  ;  and  imderthat  influence  mak- 
ing prayer  and  supplication  to  God.  The  prayer  that  is  not 
sent  lip' through  the  influence  of  the  Holy  Ghost,  is  never 
likely  to  reach  heaven. 

21.  Keep  yourselves  in  the  lore  of  God]  By  building  up 
yourselves  on  your  most  holy  fxith,  and  praying  in  the  Holy 
Ghost;  for  without  this,  we  shall  soon  lose  tlie  love  of  God. 

Looking  for  the  mercy  of  our  Lord]  For,  although  they  were 
to  build  themselves  nj).  andtojjrayin  the  Holy  GIkjsI,  and 
keep  thei/iselves  in  the  love  of  Goil ;  yet  tliis  liu tiding,  //ray- 
»«.§■,  and  keeping,  cannoi  merit  heaven;  for,  after  all  their 
illligence,  earnestness,  self-denial,  watching,  obedience,  &c. 
they  must  look  for  tiie  mercy  of  the  Lord  Jesus  Christ,  to 
Iring  them  to  eternai.'i.ife. 

22.  And  of  some  iwre  compassion,  making  a  difference]  The 
general  meaning  of  tliis  exhorfition  is  supposed  to  be — "  Ve 
are  not  to  deal  alike  witli  all  those  who  have  been  se<luced  by 
false  teachers ;  ye  are  to  make  a  diflTerence  between  those  who 
had  been  lej  away- by  weakness  and  imprudence;  and  those 
who  in  the  pride  and  arrogance  of  llieir  hearts,  and  their  un 


21  Keep  yourselves  in  tlie  love  of  God,  -  looking  for  the  mer- 
cy of  our  Ixird  Jesus  Christ  unto  eternal  life. 

'.S  And  of  some  have  compassion,  making  a  difference: 

'Si  And  otheis  ^save  with  fear, 'pulling //.e»t  out  of  the  fire; 
hating  even  *  the  garment  spotted  by  tlie  flesh. 

24  i-  -Now  unto  hii'ii  that  is  able  to  keep  you  from  falling,  and 
'  to  present  you  faulliess  before  the  presence  of  his  glory  with 
exceeding  joy, 

2.5  •*  To  the  only  wise  Cod  our'S^aviour,  be  glory  and  majesty, 
dominion  and  power,  both  now  and  ever.     Amen. 

\»  liom.8  !>:.     r::ph,r.  19.— X  Tit.i  13.     2  Pk  ai2— j- Rom.l  1  14.     I  Tim.4.1S.— 
\n.<K4.11     ICor.iir,    Zfch  :.•:!—«  Zech  3  4,  n.     lUv.3.4.— b  Rom.16..5.   Eph. 


3.:J0.- 


.I.ii.-d  R.,.n.l6 


rit.i  13.    2PKai2- 

■.-:!— «Zech  3,4,  n. 
1  Tim.  1. 1/. i  2.5. 


time  watch  over  ot/iera  as  well  as  yourselves ;  and  give  thetn 
such  help  as  their  various  needs  require.  For  instance — 1. 
Some  that  are  wavering  in  judgment,  staggered  by  others,  or 
by  their  own  evil  reasoning,  endeavour  more  deeply  to  con- 
vince of  ttie  truth  a.s  it  is  in  Jesus.  2.  Some  snatch  with  a 
swift  and  strong  hand  out  of  Ihf.  fire  of  sin  and  temptation. — 
3.  On  others  show  compassion,  in  a  milder  and  gentler  way; 
though  still  with  a  jealous  _/>ar,  lest  you  yourselves  be  infect- 
ed with  the  disease  you  endeavour  to  cure.  See,  therefore, 
that  while  ye  love  thesinners,  ye  retain  thentmostabhorrence 
of  their  sins  ;  and  of  any  the  least  dfgree  of,  or  approach  to 
them." 

Hating  even  the  garment  spotted  by  the  flesh.]  Fleeing 
from  all  appearance  of  evil.  Dictum  sumptum,  ut  opparet, 
a  niulierihas  sanguine  menstruo  pullulis,  rjuarnm  vesles 
etiam  poUatce  rensebanlur  :  or,  tiiere  may  be  un  allusion  to  a 
case  of  leprosy,  for  tiiat  infected  the  garments  of  the  afilicted 
person  ;  and  these  garmcnls  were  capable  of  conveying  the 
contagion  to  others. 

24.  Now  unto  him  that  is  ahle  to  keep  you  fom  falling] 
Who  alone  can  preserve  you  from  the  "contagion  i-.'  sin,  and 
preserve  you  from  falling  into  any  kind  of  enor  that  might 
be  prejudicial  to  the  intcret-ts  of  your  souls;  and  thu.s  Vo pre 
sent  you  faultless;  or,  as  many  others  read  aamXovs,  with- 
out spot,  alluding  \x>  the  spotted  garment  mentioned  above  ; 

lief  ore  the  pre-sence  if  his  glory]  Where  nothing  can  stand 
that  does  not  reseuible  Himself;  withexceeding  gr.eat  joy.  In 
finding  yourselves  eternally  out  of  the  reach  of  the  po.-sibili- 
ty  of  falling;  and  for  liaviug  now  arrived  at  an  eteiiiity  of 
happiness. 

2.5.  I'o  the  only  wise  God]  Wlio  alone  can  teacJi,who  rione 
has  declared  the  truth;  that  truth  in  whicii  ye  now  stand. — 
See  on  Vim.  xvi.  27. 

Our  Saviour]  Who  has,  by  His  blood,  wa.shed  iis  from  our 
sics,  and  made  us  kings  and  priests  unto  (Jod  the  Father. 

lie  glory]  Be  ascribed  all  light,  exci'llence,  and  splendour. 

.Majesty]  All  power,  authority,  and  pre  eminencn. 

Dominion]  All  rule  and  government  in  tlie  world,  and  in 
the  church,  in  earlh^ud  in  heaven. 

And  power]  All  energy  and  operation  to  every  thing  that  Is 
wise,  great,  good,  holy,  and  excellent. 

Both  7I0W]  In  the  present  st.'ite  of  life  and  things : — 

And  ever.]  Kii  rrafTas  rovg  aioiva;;  to  the  end  of  all  stites, 
places,  dispensations,  and  worlds;  and  to  a  state  which  knows 
no  termination,  being  that  eternity  in  which  t\iis glmy,  ma- 
jesty, dominion,  and  power,  inefliibly  and  incomprehensibly 
dwell. 

Amen.]  So  let  it  be,  so  ought  it  to  be,  and  so  it  shall  be. 

After,  7'o  tlie  only  wise  God  our  Saviour,  many  excellent 
MSS.,  Versions,  &c.  add  iia  lijiraw  'Xfii^ov  tov  Kvpiov  iito>v,  by 
Jesus  Christ  oar  Lord.  And  after  dominion  and  poirpr,  they 
add  TTpo  iravTui  tov  atoyvos,  before  all  lime;  and  both  thesi* 
readings  Griesbach  lias  received  into  the  text.  The  t<?xt  there 
fore  may  be  read  thus — To  the  only  wise  G  d  our  Sariuui , 
by  Christ  Jesus  our  Lord,  be  glory  and  majesty,  dominion 
and  power,  before  all  time  ;  and  now,  and  through  allfutn 
rily. — Amen.  Let  tlie  whole  creation  form  in  one  ctiorus,  \» 
suing  in  one  eternal  A7nen. 

Subscriptions  to  this  epistle  in  the  Vehsions  :  — 

The  epistle  of  Jude  the  apostle,  whose  intercession  be  ever 
with  us  :  Amen.    The  end. — Syriac. 

The  epistle  of  Jude,  the  brolhei  of  James,  is  finished :  and 
glory  be  to  God  for  et-er  and  ever.  Amen. — jEthiopic. 

Nothing  in  the — Vulgate. 

Nothing  in  the — Arabic. 
This  cpi.stle  was  written  .\.  P.  04.  by  the  apostle  Jude,  the 


willingness  to  submit  to  wholesome  rf(>cjp/ine,  have  separated  i  b.'olher  of  James  ;  who  is  also  called  Ix;bbaius  andThaddseus  ; 


thcinselves  from  the  church,  and  become  its  inveterate  ene- 
ifiies." 

Instead  of  <fii  ovj  urv  cXcrirt  oiayptvoiir.vni,  and  of  some 
have  rompnssion,  making  a  difference,  many  MSS.,  Versions, 
and  fathers,  have  koi  vvi  iicv  iXcyxrrc  iiaxpi^Ofiivuvi,  and 
some  rehvke  after  having  judged  them ;  or,  rebuke  tliose 
that  differ ;  or,  some  that  are  wavering,  convince;  or  what- 
ever eUe  the  reader  pleasei^ :  for  this  and  the  following  verse 
are  all  confusion,  both  in  the  .MSS.  and  Versions;  and  it  is  ex- 
tremely difficult  to  know  what  w.is  the  original  text  Our  own 
IS  as  likely  as  any. 

23.  A  nd  others  save  with  fear]  "  Some  of  them  snatcli  from 
th"»  fire;  but  when  they  repent,  have  mercy  upon  them  in 
fear." — Soriac.  "And  some  of  them  rebuke  for  their  sine  ; 
»nd  on  others  h^ve  mercy  when  they  are  convicted;  and 
others  «ave  from  the  fire,  and  deliver  them." — Erpen'sjlra- 


and  who  preaciied  (the  Gospel)  to  tlie  Armenians  and  to  the 
Persians."  This  is  found  at  the  end  of  the  Aeme-nian  Bible, 
printed  in  1098. 

The  epistle  of  Jude,  the  son  of  Joseph,  and  brother  of  James, 
is  elided. — A  MS.  copy  of  the  Hyiiiac. 

'J'he  end  of  the  Catholic  epistle  of  St  Jude.— Cokpluten- 

SIAN. 

The  epistle  of  Jude  the  apostle  is  ended. — Ibid.  Latin  text 
In  the  MAMUscRifro : 

Jude — Codex  Vuticanus.  U. 

The  epistle  of  Jnde. — Codex  Alexinidrinus. 

The  Catludic  i-pistle  of  Jude. — Codex  ICphrem. 

The  epislh'of  ti^eholy  apostle  Juilc. — Codes  G.  in  Griesbach. 

Of  how  little  authority  such  subscriptions  are  we  have  al- 
ready had  occasion  to  observe  In  various  ca.scs.  Very  few  of 
them  an- ancient;  and  none  of  them  coeval  with  the  works  lo 


O.c     Mr.  Wrslov's  note  has  probably  hit  the  sense.    "Mean-  '  v/hicli  they  are  appended.    They  are,  in  general,  tlie  npiniuna 


ttilTodUclion. 


REVELATION. 


Inlroduclion. 


of  the  scribes  who  wrote  the  copies;  or  of  ihe  churches  for 
whose  iise  they  were  written.  No  stress,  therefore,  slioulJ  be 
laid  ou  Iheiii,  iis  if  proceeJins  fioin  Divhie  authority. 

With  tlie  epistle  of  Jiui''  iiui  all  tl>e  apostolical  episllos,  nnd 
with  it  Cli6  canon  ot  the  New  Testament,  as  to  Gospels,  and 


ejiislUs  ;  for  tl.c  Apocalypse  is  a  work,  aui  generis,  awl  can 
rank  with  neither.  It  is,  in  general,  a  cullecfion  of  symbolic 
prophecies,  which  lio  not  appear  to  be  yet  fully  understood  by 
tlie  t'lirislian  world,  and  whicli  can  onlv  be  known  w  lien  they 
are  fuWilled. 


INTRODUCTION  TO  THE  REVELATION  OF  ST.  JOHN  THE  DIVINE. 


As  there  has  been  much  controvei-sy  conccrnins  the  authen-    the  Donatists  ;  by  the  latter  Axnobius  about  460,  and  by  the 
ticity  of  this  book  ;  and  as  it  was  rejected  hy  raany  for  a  con-    Arians. 

sidernble  time  ;  and,  when  generally  acknowledged,  was  re-  "  In  the  time  of  Eusebiiis,  in  the  fonner  part  of  the  fourth 
reived  cautiously  by  the  church;  it  will  be  well  to  examine  century,  it  was  by  some  not  received  nt  all:  nnd  therefore  it 
the  testimony  by  which  its  authenticity  is  supported,  and  the  is  reckoned  by  him  amons  the  contradicted  books.  Neverthe- 
argumenls  by  which  its  claim  to  a  place  in  the  Sacred  Canon  less,  it  was  ••enerally  received.  Eusehius  himself  seems  to 
is  vindicated'.  Before,  therefore.  I  produce  my  own  senti-  ,  have  hesitated  about  it;  lor  he  says,  '  It  is  likelv  the  Revela- 
inents,  I  shall  •bc'i  l»ave  to  lay  before  the  reader  those  of  Dr.  ^  tion  was  seen  by  John  the  elder,  if  not  by  John  the  apostle.'  It 
Lardner,  who  has  treated  the  subject  with  much  judgment.     I  may  be  reckoned  probable,  that  the  critical  ar^ment  of  Dio- 

"  We  are  now  come  to  the  last  book  of  the  New  Testament,  I  nysius  of  Ale.xandria  was  of  great  weight  with  him,  and 
the  Iteveiation  :  about  which  there  have  been  different  senti-  ;  others  of  that  lime.  The  Revelation  was  received  hv  Athana- 
ments  amons  Christians  ;  many  receiving  it  as  the  writing  of  sivis,  and  by  Epiphanius  ;  hut  we  also  learn  from  him,  that  it 
John  Ihe  npostlc  and  evangelist,  others  ascribing  it  to  John  a  !  wns  not  received  by  all  in  his  time.  It  is  not  in  the  cetalogue 
presbyter,  others  to  Ceriiithus,  and  some  rejecting  it,  without !  of  Cyril  of  Jenisale'm.  and  seems  not  to  have  been  received  bv 
knowing  to  whom  it  should  be  ascribed.  I  shall  therefore  here  |  him.  It  is  also  wanting  in  the  catalogue  of  the  council  of  Larv 
reheai-se  tlie  testimony  of  ancient  Christians,  as  it  arises  in  r  dicea,  about  36-3. 
B-'*veraI  ag-*s.  "Tlie  Revelation  is  not  in  Gregory  Nazianzen's  catalogue ; 

"  It  is  proh.Tble  that  Ilermas  read  the  Book  of  the  Revcla-  '  however  it  seems  to  have  been  rec4?ived  hy  him.     It  is  in  the 
eion,  and  iiniialed  it;  he  has  many  things  _resembling  it.    It  '  catalogue  of  .\mphiloohius:  but  he  savs.  it  was  not  received 


is  referrctl  to  by  the  Martyi-s  at  Lyons.  There  is  reason  to 
think  it  was  received  by  Papias.  Justin  Martyr,  about  the 
year  l-M,  was  acquainteil  with  this  book,  and  received  it  as 
written  by  the  n[iasllc  John  ;  for,  in  his  dialogue  with  Trypho, 
he  e.vpressly  say.s,  '  .\  man  from  among  u.s,  by  name  Jnhn,  one 


by  all.  It  is  also  omitted  in  Ebed-j'-sus's  catnlogtie  of  tlie 
books  of  Scripture  received  by  the  Syrians;  nor  Is  it  in  the 
ancient  Syriac  Vereion. 

"It  wa.s  received  by  .(erom;  but  he  says,  it  was  rejecleO  by 
the  t;reek  Christians.    It  was  received  by  Rutin,  by  the  third 


of  the  iip.istlrs  of  Chrst,  in  the  revehttion  made  to  him,  has    Couiicil  of  C:irth;ige,  and  by  Augustine':  but  it  was  not  re- 
prophesied  that  the  believere  in  our  Clu-ist  shall  live  a  thou-    ceived  by  all  in  his  lime.     It  is  never  quoted  by  Chrysostom, 

and  probably  was  not  received  by  him.  It  is  in  the  catalogue 
of  Dionysius  cnlled  the  .\reopagite,  about  490.  It  is  in  the 
.\le.xandrian  MS.  It  was  received  by  Sulpicius  Severus  about 
401 ;  and  by  J.  Damascenus,  and  hy  CEei>nenIus,  and  hy  many 
other  authors,  .\ndrew,  bishop  iif  Ca?snrra,  in  Cappadocia, 
at  the  end  of  the  fifth  century,  and  .\rethas,  bishop  of  the  same 
place,  in  the  sixth  century,  wrote  comment.->.ries  upon  it.  But 
it  was  not  received  by  Severian.  bishop  of  Gabala;  nor,  as  it 
seems,  by  Theodoret.  Vpon  the  whole,  it  nppears  that  this 
book  has  been  generally  received  in  all  ages,  though  some 
have  doubted  of  it,  and  "rejecti^d  it;  particularly  the  Syrians, 
and  some  other  Christians  in  the  east 

"Having  thus  represented  the  e.vtfrnal  evidence  of  the 
genuineness  of  the  b<x>k  of  the  Revelation,  or  cf  its  being 
written  by  St.  Jolm,  I  should  proceed  to  consider  the  internal 
evidence.  But  I  need  not  enlarge  here,  but  merely  take  no- 
tice of  a  few  things  of  principal  note,  which  learned  men  in- 
sist upon  ns  arsumenu,  that  the  Revelation  has  the  same  au- 


prop; 

iiM\-\  years  in  .leru.salom;  and  after  that  shall  be  the  general, 
and,  ic  a  woitl.  tiio  eternal  resurrection  and  judgment  of  all 
togi-ther.'  To  this  passage  we  suppose  Eusehius" to  refer,  in 
li  s  ecclesiasliial  history,  when,  giving  an  account  of  Justin's 
works,  he  observes  to  this  purpose.  He  also  mentions  the  i{e- 
velation  of  Jului,  e.vprnssly  calling  it  the  apostle's.  Amo»ig  the 
Works  of  Melilo.  bishop  of. ■'a-.-dis,  one  of  the  seven  churches 
of  Asia,  about  tiie  yf;ir  177,  l^usebius  mentions  one,  intituled, 
'  Of  the  Revelatio.i'of  John  '  It  is  very  probable  that  .Melito 
.•i.«ribed  this  book  to  the  ap:istieof  that  name,  and  esteemed  it 
•  if  caninical  authority.  Irena?us,  bishop  of  Lyons  in  Haul, 
;ili)it  \.  n.  17^-<,  who  in  his  youngi-r  days  was  acquainted  with 
I*olyc.ii-p,  often  quotes  this  book  as  the  Revelation  of  John,  the 
np'jslli'of  the  Lord.  And  in  one  place  he  savs,  '  It  w.ns  seen 
iiot  Ion?  ago,  but  aUuost  iu  our  age,  at  the  cni  of  the  leign  of 
]4  ii-nitlan  ' 

"  Theojih'.lus  was  bishop  of  Antioch  about  I'^l.  Eusebius, 
speaking  of  a  work  of  his  against  the  heresy  of  Herniosenes, 
Riy*,  'He  therein  n»:ide  use  of  testimonies,  or  quned  p.is- 
si.ige.s,  from  Johii's  Apocalypse.'  Tiie  \iook  of  the  Revelation 
is  sevi-ral  times  quol<  .1  by  Clement  of  .Me.tandria,  who  rtut- 
ris tied  about  194 ;  anil  once  in  tii.-s  manner,  '.■*uoh  an  one, 
though  here  on  earth  he  is  not  honourid  with  the  first  seat, 
sli:tll  sit  np.m  the  four-audtwenty  thrones  judging  the  people, 
a.s  John  siiys  in  the  Ret  elation.'"  Tertullian,  about  the  year 
2i)0.  often  quotes  the  Revelation,  and  suppiises  it  to  have  been 
written  hy  .<L  John,  the  sjune  who  wrote  the  First  Epistle  of 
J.>hu,  uiiivei-sally  received,  .\gain,  the  ap.istle  John  describi^. 
in  I'lP  .\pocalvpse,  ^I  sharjiltror/lgfd  sicoid  coming  out  of  the 
moiitli  o'l'  Gin).  He  also  says,  'We  have  churche.s  tliat  are  the 
disciples  of  J.ihn.  For  thougli  .Man-ion  rejects  the  Revela- 
tion, the  succi'Ssion  of  bishops,  traced  to  the  original,  will  as- 
sure us  that  John  is  the  author:'  by  John,  undoubtedly  mean- 
ing the  apostle. 

"  From  Eusehius  wc;  learn,  that  .Xpilloniui!,  who  wrote 
iigaiust  the  .Motit;mists  about  'Jll,  quoted  the  Revelation  By 
Cains,  ab.mt  '>I'J,  it  w;is  ascrilii>d  to  Cetinthns  :  it  was  received 
l>y  llippolvtns  about  i-l.),  and  by  Origen  about  '.J30.  It  is  often 
r,ii<ited  liy  liiai.  He  ssivms  not  toh.ivc  had  any  doubt  about  its 
{tenuineness.  In  his  commentary  upon  St.  John's  Cospel.  he 
speaks  of  it  in  this  manner  :  'TliVrefoiv  John,  the  sun  of  Ze- 
bedee,  says  in  the  Revelation.'  Dionysiu.*,  bishop  of  Alexan- 
dria, aboiit217,  or  somewhat  later,  wiole  n  hook  ugainst  the 

Mitlenarians,  in  which  he  allows  the  Revelation  to  be  written  j  pel  of  St.  John ;  and  should  be  nndei-stiKxl  to  say  that  he  'lad 
hy  John,  a  holy  and  divinely  inspired  man.  But  he  says,  '  He  i  already  '  borne  testimony  conccniing  the  wonl  of  Ood,  and  of 
cannot  easily  grant  him  to  be  the  apostle,  the  son  of  Z'ebedee,  Jesus  "Christ."  But  these  \vords  may  be  understo»id  of  this 
who^e  isthef.'ospel  according  to  John,  uud  the  catholic  epistle.'  very  book,  the  Revelation,  and  the  ihi"n2s  contained  in  it.  The 
•JJe  r.iiher  thinks  it  may  be  the  work  of  John  nu  elder,  who  writer  says  here,  vcxy  properly  at  the  beginning,  and  by  way 
also  livi'd  at  Fpliesus  iii  Asia,  ns  well  as  Ihe  n|-N^tle.  It  also  I  of  preface,  that  he  hail  perfornied  his  otilce  in  tliis  b.Kik',  hav- 
iiiipeai-s,  iVom  n  conference  which  Dionysius  had  with  some  i  ing  faithfully  recorde>l  in  it  the  wonl  uf  God,  which  he  liad 
Millcnarians.  that  the  Revelation  was  about  240,  nnd  before,!  receiveil  from  Jesi:s  Ciirist.  Certainly,  if  tlicse  words  did 
recei\-»d  liy  Nep.ie,  an  Egyptian  bishoi',  .and  hy  many  others  in  [  clearly  refer  to  a  written  Gospel,  thev  would  be  decisive  ;  but 
thill  country  ;  and  ttml  it  was  iu  gri-at  r>-pnt:i'ti..n.  "  It  was  re-  |  they  are  allowed  to  be  ambiguous,  and  nther  senses  have  been 
oeiveil  by  Cyprian,  bishop  of  Ciniliage,  uhinit  '24S,  nnd  by  tlie  |  given  of  ihem.  Bv  s.>mo  they  h-ave  hi-vn  understood  to  con 
eburch  of  Rome  iu  his  lime,  and  by  many  Uitin  authoiv. "  The  ;  tain  n  declaration  tWil  t!ie  writer  had  already  bi>rnc  witness  t.) 
Krvelatiou  was  received  by  Nov.itiis  and' his  I'lillowers,  and  by  1  Jestis  Chnst  before  niag!>tniles.  Moreover,  I  think,  that  i1 
v.irious  other  authors.  It  is  also  paibable  that  i!  was  receivell  St.  John  had  inlendeit  to  manifest  himself  in  this  inin-^uction, 
)>•  the  Mauichecs.      It  was  received  by   Lactantius,  and  by    he  would  moa^  plainly  have  characterized  himself  in  several 

Vol.  VI.  3  a  480 


thor  with  t!ie  Gospel  and  epistles  that  go  under  the  name  of 
the  ex-angelist  nnd  api>sllc  John.    <'hap."i.  ver.  \.     'Thereve-" 
lation  of  Jesus  Clirisi,  which  Gixl  gave  unto  him,  to  show  un- 
to his  servant  things  which  must  shortly  come  to  pass.     And 
he  sent  and  signified  it  by  his  angel  unto  his  servant  Jolin.' 

"Hence  it  is  argued,  that  John  styles  himself  the  'servant 
of  Christ,'  in  u  sense  not  common  to  all  believers,  but  pecu- 
liarly to  those  who  are  especially  employed  by  Him.  So  l"atil 
and  other  apostles,  call  themselves  'se"rr;int"s  of  God  and  of 
Christ.'  Particularly  Rom.  i.  1.  'Paul,  a  s»'rvant  of  Jesus 
Christ.'  J.unes  i.  1.  'James,  a  servant  of  God  and  of  the 
I.oi-d  Jesus  Christ.'  2  Peter  i.  1.  'Simon  Peter,  a  sen-ant 
and  an  api«stle  of  Jesus  Christ'  Jude  v.  1.  'Jude,  n  senant 
of  Jesus  Christ.'  So  Moses  is  calleil  'the  sen-ant  of  God," 
Numb.  .xii.  7.  and  Heb.  iii.  2.  and  iu  like  manner  many  of  the 
prophets.  And  in  this  vcvj  book,  chap.  x.  7.  is  the  expres- 
sion, 'as  he  has  declaretl  unto  his  seri-ants,  the  prophets.' 

"This  oiiservation  may  be  of  some  weight  for  showing  that 
•he  writer  is  an  apostle";  but  it  is  not  decisive;  nnd  in  the 
same  verse,  whence  this  argument  is  taken,  the  phrase  is  used 
in  its  general  sense ;  '  Which  (;>vl  g  ive  unto  him,  to  show  unto 
his  servants.'  Ver.  2.  '  Who  b.Hiv"  record  of  the  wonl  of  Go«l, 
nnd  of  the  lestiiaouy  of  Jesus  Christ,  and  of  all  things  that  he 
saw.' 

"Some  suppose  the  writer  here  refers  to  the  written  Gi-w- 


Intfodildlon. 


REVELATION. 


Introduc/ijTi^ 


warts  of  this  book  than  he  hns  done.  This  observation,  there- 
fore, appears  to  me  to  be  of  small  moment  for  determining 
who  the  writer  is. 

"  Farther,  it  is  argued  in  favour  of  the  genuineness  of  this 
book,  that  '  there  are  in  it  many  instances  ofconformity,  both 
of  sentiment  and  expression,  between  the  Revelation  and  the 
Tmcontested  writings  of  St.  John.  Our  Saviour  says  to  his 
disciples,  John  xvi.  33.  'Be  of  good  cheer,  I  have  overcome 
the  world.'  Christian  firmness  under  trials  is  several  times 
represented  by  'overcoming,  overcoming  the  world,'  or  'over- 
coming the  wicked  one,'  in  St.  John's  first  epistle,  chap.  ii. 
13,  14.  iv.  4.  V.  4,  5.  And  it  is  language  peculiar  to  St.  John, 
being  in  no  otlier  books  of  the  New  Testament.  And  our 
Lord  says,  Rev.  iii.  21.  'To  him  that  overcometh  will  I  grant 
to  sit  with  me  in  my  throne ;  even  as  I  also  overcame,  and 
am  set  down  witli  my  Father  in  his  throne,'  comp.  chap.  ii.  7, 
11,  17,  26.  iii  5,  12,  21.  and  xxi.  7. 

"  Concerning  the  time  of  writing  this  book,  I  need  not  now 
say  much.  It  is  the  general  testimony  of  ancient  authors,  that 
^5t.  John  was  banished  into  Patmos  in  the  time  of  Domitian, 
in  the  latter  part  of  his  reign,  and  restored  by  his  siiccessor 
Nerva.  But  the  book  could  not  be  published  till  after  John's 
release  and  return  to  Ephesus  in  Asia.  As  Domitian  died  in 
96,  and  liis  persecution  did  not  commence  till  near  the  end  of 
his  reign,  tlie  Revelation  seems  to  be  fitly  dated  in  the  year 
95  or  96.  Mill  places  the  Revelation  in  the  year  of  Christ  96, 
and  the  last  year  of  the  Emperor  Domitian.  At  first  he  sup- 
posed that  the  Revelation  was  written  at  Patmos;  but  after- 
ward he  altered  his  mind,  and  tliought  it  was  not  written  till 
after  his  return  to  Ephesus.  He  builds  his  opinion  upon  the 
words  of  Rei'elation  i.  9.  If  so,  I  apprehend  it  might  not  be 
published  before  the  year  97  ;  or,  at  the  soonest,  near  tlie  end 
of  96.  Basnage  places  the  Revelation  in  96.  Le  Clerc,  like- 
wise, who  readily  admits  the  genuineness  of  this  book,  speaks 
of  it  in  the  same  year.  Mr.  Lowman  supposes  St.  John  to 
Ijave  had  his  visions  in  tlie  isle  of  Patmos,  in  95;  but  Mr. 
Wetstein  favours  the  opinion  of  those  who  have  argued  that 
the  Revelation  was  written  before  the  Jewish  war.  He  also 
Bays,  that  if  the  Revelation  was  written  before  that  war,  it  is 
likely  lliat  the  events  of  that  time  should  be  foretold  in  it:  to 
which  I  answer,  that  though  some  -interpreters  have  applied 
some  things  in  this  book  to  those  times,  I  cannot  say  whether 
ihey  have  done  it  rightly  or  not,  because  I  do  not  understand 
the  Revelation.  But  to  me,  it  seems,  that  though  tliis  book 
was  written  before  the  destruction  of  Jerusalem,  there  was 
no  necessity  that  it  should  be  foretold  here;  because  our 
blessed  Lord  had,  in  His  own  preaching,  frequently  spoken 
very  plainly  and  intelligibly  concerning  the  calamities  com- 
ing upon  the  Jewish  people  in  general,  and  the  city  and  tem- 
ple of  Jerusalem  in  particular;  and  his  plain  predictions,  and 
fiymbolical  prefigurations  of  those  events,  were  recorded  by 
no  less  than  three  historians  and  evangelists,  before  the  war 
in  Judea  broke  out. 

"  Grotius,  who  places  this  book  in  tlie  reign  of  Claudius, 
was  of  opinion  that  the  visions  of  this  book  were  seen  at  dif- 
ferent times,  and  afterward  joined  together  in  one  book,  in 
the  same  way  as  the  visions  and  propliecies  of  some  of  the 
prophets  of  the  Old  Testament. 

"  Concerning  this  opinion  it  is  not  proper  for  me  to  dispute ; 
though  there  appears  not  any  foundation  for  It  in  the  book  it- 
self, as  Vitringa  has  observed.  But  that  the  book  of  the  Re- 
velation in  its  present  form,  sent  as  an  epistle  to  the  seven 
churches  of  Asia,  ch.  i.  ver.  4.  was  not  composed  and  publish- 
nd  before  the  reign  of  Domitian,  appears  to  me  very  probable, 
from  the  general  and  almost  imiversally  concurring  testimony 
of  the  ancients,  and  from  some  things  in  the  book  itself 

"I  shall  now  transcribe  a  part  of  L'Enfant's  and  Beausobre's 
Preface  to  the  Revelation,  at  the  same  time  referring  to  Vi- 
tringa,  who  has  many  like  thoughts: 

"Having  quoted  Irenaeiis,  Origen,  Eusebius,  and  various 
other  writers,  placing  St.  John's  banishment  at  Patmos  in 
the  latter  part  of  the  reign  of  Domitian,  and  saying  that  he 
there  saw  the  Revelation,  they  say,  'To  these  incontestable 
witnesses  it  is  needless  to  add  a  long  list  of  others  of  all  ages, 
and  of  the  same  sentiment,  to  whom  the  authority  of  Epipha- 
nius  is  by  no  means  comparable.'  And  they  go  on :  '  We  must 
add  to  so  constant  a  tradition  other  reasons  which  farther 
show,  that  the  Revelation  was  not  written  till  after  Claudius 
iind  Nero.  It  appears  from  the  book  itself,  that  there  had 
heen  already  churches  for  a  considerable  space  of  time  in 
Asia;  forasmuch  as  St.  John,  in  the  name  of  Christ,  reproves 
faults,  that  happen  not  but  after  a  while.  The  church  of 
Ephesus  'had  left  her  first  love.'  That  of  Sardis  'had  a  name 
to  liv«,  but  was  dead.'  The  church  of  Laodicea  was  fallen 
into  lukewarmness  and  indifference.  But  the  church  of 
Ephesus,  for  instance,  was  not  founded  by  St.  Paul  before  the 
last  years  of  Claudius.  When,  in  61  or  62,  St.  Paul  wrote  to 
them  from  Rome,  instead  of  reproving  their  want  of  love,  he 
iiommends  their  love  and  faith,  ch.  i.  15.  It  appears  from  the 
Revelation,  that  the  Nicolaitans  made  a  sect,  when  this  book 
was  written,  since  they  are  expressly  named ;  whereas  they 
were  only  foretold,  and  described  in  general  terms  by  St.  Pe- 
ter, in  his  second  epistle,  written  after  the  year  60,  and  in  St. 
490 


Jude,  about  the  time  of  the  destruction  of  Jerasalem  by  Ves- 
pasian. It  is  evident  from  many  places  of  the  Revelation, 
that  there  had  been  an  open  persecution  in  the  provinces; 
St.  John  himself  had  been  banished  to  the  isle  of  Patmos  for 
the  testimony  of  Jesus.  The  church  of  Ephesus,  or  its  bish- 
ops, is  commended  for  their  labour  and  patience,  whicb  seems 
to  imply  persecution.  This  ia  still  more  clear  in  the  words 
directed  to  the  church  of  Smyrna,  ch.  ii.  9.  'I  know  thy  works 
and  tribulation.'  For  the  original  word  always  denotes  per- 
secution, in  the  Scriptures  of  the  New  Testament;  as  it  is 
also  explained  in  the  following  verse.  In  the  thirteenth  verse 
of  the  same  chapter,  mention  is  made  of  a  martyr  named  An- 
tipas,  put  to  death  at  Pergamus.  Though  ancient  ecclesiasti- 
cal history  gives  us  no  information  concerning  this  Antipas, 
it  is  nevertheless  certain,  that,  according  to  all  the  rules  of 
language,  what  is  here  said  must  be  understood  literally.  All 
that  has  been  now  observed  concerning  the  persecution,  of 
which  mention  is  made  in  the  first  chapters  of  the  Revelation, 
cannot  relate  to  the  time  of  Claudius,  who  did  not  persecute 
the  Christians,  nor  to  the  time  of  Nero,  whose  persecution  did 
not  reach  the  provinces;  and  therefore,  it  must  relate  to  Do. 
mitian,  according  to  ecclesiastical  tradition. 

"The  visions,  therefore,  here  recorded,  and  the  publication 
of  them  in  this  bool\,  nuist  be  assigned,  as  far  as  I  can  see,  to 
tlie  years  of  Christ  95,  and  96,  or  97." 

The  reasoning  of  Dr.  Lardner,  relative  to  the  dale  of  this 
book,  is  by  no  means  satisfactory  to  many  other  critics;  who 
consider  it  to  have  been  written  be/ore  the  destruction  of  Je- 
rusalem ;  and  in  this  opinion  they  are  supported  by  the  most 
respectable  testimonies  among  the  ancients,  though  the  con- 
trary was  the  more  general  opinion.  Epiphanius  says,  that 
John  was  banished  to  Patmos  by  Claudius  Casnr:  tliis  v/ouUl 
bring  back  the  date  to  about  A.  D.  50.  Andreas,  (bishop  of 
Ca'sarea,  in  Cappadocia,  about  A.  D.  500,)  in  his  Comment  ou 
this  book,  ch.  vi.  ver.  16.  says,  John  received  this  Revelation 
under  the  reign  of  Vespasian.  This  date  also  might  place  it 
before  the  final  overtlirow  of  the  Jewish  state ;  though  Ves- 
pasian reigned  to  A.  D.  79.  The  Inscription  to  this  hook,  in 
tlie  Syriac  Version,  first  published  by  he  Dieii,,  in  1627,  and 
afterward  in  the  London  Polyglott,  is  the  following: — "The 
Revelation  which  God  made  to  John  the  evangelist,  in  the 
island  of  Patmos,  to  whicli  he  was  banished  by  Nero  Cesar." 
Tliis  places  it  before  the  year  of  our  Lord  69,  and  consequent- 
ly before  the  destruction  of  Jerusalem.  Of  this  opinion  are 
many  eminent  writers,  and  among  them  Hentenius,  Harduin, 
Gruliiis,  Uglilfool,  Hammond,  Sir  Isaac  Neieton,  Bishop 
Newton,  Wetstein,  and  others. 

If  the  date  could  be  settled,  it  would  be  of  the  utmost  con- 
sequence to  the  right  interpretation  of  the  book  ;  but,  amid>t 
so  many  conflicting  opinions,  this  is  almost  hopeless. 

Dr.  Lardner,  has  given  several  proofs,  from  internal  evi 
dence,  that  the  Revelation  is  the  work  of  St.  John  :  as  there 
are  found  in  it  the  same  forms  of  expression  which  are  found 
in  his  Gospel  and  epistles;  and  wliich  are  peculiar  to  thi.s 
apostle.  Wetstein  gives  a  collection,  which  the  reader  may 
examine  at  his  leisure.     E.  g.  compare 

Rev.   i.   1.  with  John  xii.  33.  xviii.  37.  xxi.  19 
5.  1  John  i.  7. 

7.  John  xix.  37. 

9.  1  John  v.  10 

ii.  10.  John  xx.  27, 

17.  J6hn  vi.  32. 

iii.   4.  John  vi,  66. 

7,  9.  John  XV.  '20.  xvii.  6.  1  John  ii.  5 

9.  John  xi.  27. 

10.  John  xii.  27. 

21.  1  John  ii.  13,  14.  iv.  4.  v.  5. 

vi.  12.  John  i.  29. 

ix.    5.  John  xviii.  26.  iii.  17. 

xii.    9.  John  xii.  31. 

xix.  13.  John  i.  1. 

xxi.    6.  John  vii.  37. 

xxii.  8.  10.  John  viii.  51,  52,  55.  xiv.  23,  24. 

Dr.  Lardner  has  considered  several  of  these  with  the  addi- 
tion of  other  resemblances,  in  his  account  of  Dionysivs, 
bishop  of  Alexandria,  in  A.  D.  247.  in  the  third  volume  of  his 
Works,  page  121—126.  This  mode  of  proof,  as  it  applies  to 
most  of  the  above  references,  is  not  entirely  satisfactory. 

nionysius  argues,  that  the  style  of  the  Revelation  is  totally 
difl^erent  from  that  of  John  in  his  acknowledged  writings; 
and  it  seems  strange  to  me  that  this  should  be  contested  by 
any  man  of  learning.  Nolhing  more  simple  and  nnadorncd 
than  the  narrative  of  St.  John  in  liis  Gospel;  nothing  more 
plain  and  natural  than  his  Epistles;  but  the  Revelation, 
on  the  contrary,  is  figurative,  ritetorical,  laboured,  and  ele- 
vated, to  the  highest  degi-ee.  All  that  can  be  said  here  on 
this  subject,  is,  that  if  the  Spirit  of  God  choose  to  inspire  the 
icords  and  style,  as  well  as  the  matter,  of  His  communica- 
tions. He  may  choose  what  variety  He  pleases;  and  speak  at 
different  times,  and  in  divers  manners,  to  the  same  person. 
This,  however,  is  not  His  usual  way. 

For  other  matters  relative  to  this  subject,  I  must  refer  to  the 
following  Preface,  and  to  the  writers  quoted  above. 


Prefaic. 


REVELATION. 


Prejaee. 


PREFACE  TO  THE  REVELATION  OF  ST.  JOHN  THE  DIVINE. 


Among  the  Interpreters  of  the  Apocalypse,  both  in  ancient 
and  modern  times,  we  find  a  vast  diversity  of  opinions ;  but 
they  may  be  all  reduced  to/our  principal  hypotheses,  or  modes 
of  interpretation : 

1.  The  Apocalypse  contains  a  prophetical  description  of  the 
destruction  of  .lenisalem,  of  the  Jewish  war,  and  the  civil 
wars  of  the  Romans. 

2.  It  contains  predictions  of  the  persecutions  of  the  Chris- 
tians under  the  heathen  <  luperors  of  Rome,  and  of  the  happy 
days  of  the  church  under  the  Christian  emperors,  from  Con- 
stantine  downwards. 

3.  It  contains  prophecies  concerning  the  tyrannical  and  op- 
pressive conduct  of  the  Roman  pontiffs,  the  true  Antichrist ; 
and  foretells  tlie  final  deslrnction  of  popery. 

4.  It  is  a  prophetic  declaration  of  the  schism  and  heresies  of 
Martin  Luther,  thofe  called  reformers,  and  their  successors  ; 
and  tlie  final  destruction  of  the  Protestant  religion. 

The  lir.st  opininn  has  been  defended  by  Professor  Wetstein, 
and  other  le,\rned  men  on  the  continent. 

The  second  is  the  opinion  of  the  primitive  fathers  in  general, 
both  fireek  and  Latin. 

The  third  was  first  broached  by  the  Abbe  Joachim,  who 
flourished  in  the  thirteentli  century,  was  espoused  by  most  of 
tlio  Franci.'Jcaiis,  and  has  been,  and  still  is,  tne  general  opinion 
<ff  the  Protestant.'!. 

The  fourth  se.'ms  to  have  been  invented  bv  popish  writers, 
merely  by  way  of  retaliation  ;  and  has  been  illustrated  and  de- 
fended at  large  by  a  Mr.  Walm.^ley  (I  believe,)  titular  Dean  of 
Wells,  in  a  work  called  the  History  of  the  Church,  under  the 
feigned  name  of  Si^ni'or  Pax/oiin'i. 

In  this  work  he  endeavours  to  turn  every  thing  against 
Luther  and  the  Proti'stants,  which  they  interpreted  of  the 
pope  and  pi.pery  ;  and  attempts  to  show,  from  a  computation 
of  the  Apocalyptical  nimihers,  that  the  total  destniction  of 
Protestantism  in  the  world  will  lake  place  in  Ifiaif  Hut  this  is 
not  the  first  prophecy  that  has  been  invented  for  the  sake  of 
an  event,  the  aciuimp'lishment  of  which  was  earnestly  desired  ; 
and  as  a  stimulus  to  excite  general  attention,  and  promote 
united  eiertion,  when  the  time  of  tlie  pretended  prophecy  was 
fulfilled. 
The  full  title  of  the  book  which  I  quote,  is  the  following : 
"The  fJencral  IIL-Jtory  of  the  Christian  Church,  from  her 
Kirtli  to  her  fiinl  triumphant  state  in  Heaven,  chiefly  dedticed 
f"romthe.\j)oralypseof  St.  .hihn  the  Apostle.  By  Sic.  Pastokini. 
'  Blessed  is  hn  Ihnt  rpadelh  and  heareth  tlie  trords  oj  this 

pro^iheci/.' — .\pocAt.vp.sE,  Ch.  i.  ver.  3. 
Printed  in  the  \  rar  MDCCLXXI."  8vo.    Nop/uce  nor  printer's 
name  mentiiiind. 

The  plai-e  v.'here  he  foretells  the  final  destruction  of  Protes- 
tantism is  in  p.  Q\9  and  202. 

The  Catholic  College  of  Mm/nooth,  in  Ireland,  have  lately 
nulilished  a  new  edition  of  this  work  !  in  wliicli  the  author 
kindly  predicts  the  approaching  overthrow  of  the  whole  Pro- 
ti-stant  system  both  in  churcli  and  state;  and  in  the  mean  time 
gives  them,  most  condescrndinglv,  Abaddon  or  the  deril  for 
their  king! 

Who  the  \yritor  of  the  .\pocalypse  was,  learned  men  are  not 
II greed.  This  was  a  qveslion,  as  well  in  ancient  as  in  modern 
times.  We  have  already  seen  that  many  have  attributed  it  to 
the  apostle  John  ;  others  to  a  person  called  John  the  preshy- 
ler.  who  they  say  was  an  Fphesian,  and  totally  difierent  from 
John  the  apostle.  And,  lastly,  some  have  attributed  it  to 
Cerinthns,  a  contemporary  of'john  the  apostle.  Thus  hypo- 
thesis, however,  seems  utterly  unsupporlable;  as  there  is  no 
probability  that  the  Christian  church  would  have  so  generally 
received  a  work  which  came  from  the  hands  of  a  man  at  ail 
times  reputed  a  very  dangerous  heretic ;  nor  can  the  doctrines 
it  contains,  ever  comport  with  a  Cerinthian  cre';d. 

Whether  it  was  written  by  John  the  apostle,  John  the  pies- 
hytev,  or  some  o//ier  pci-son,'  is  of  little  importance,  if  the  ques- 
tion of  its  inspiration  be  fully  estalilished.  If  written  by  an 
apostle,  it  is  canonical ;  and  should  be  received,  without  hesi- 
tation, as  a  work  divinely  inspired.  Rvery  apostle  acted  under 
the  inspiration  of  the  Holy  Spirit.  John  was  an  apostle,  and 
consequentlv  inspired :  therefore,  whatever  he  wrote  was 
written  by  divine  inspiration.  If,  therefore,  the  authenticity 
of  the  work  be  established,  /.  e.  that  it  was  written  by  John 
the  apostle,  all  the  rest  necessarily  follow. 

As  I  have  scarcely  anv  opinion  to  give  concerning  this  book 
rn  which  I  could  wish  any  of  niv  readers  to  rely,  I  shall  not 
enter  into  any  discussion  relative  to  the  author, 'or  the  mean 


ing  of  his  several  visions  and  prophecifs;  and  for  general  in- 
formation ref-r  to  Dr.  Lardner,  Michaelis,  and  others. 

Various  attempts  have  been  made  bv  learned  men  to  fi.x  the 
plan  of  this  work  ;  but  even  in  this  lew  agree.  I  shall  pro- 
fluce  some  of  the  chief  of  these;  and  first  that  of  Wetstein, 
nhich  is  the  most  singular  of  the  whole. 

He  supposes  the  book  of  tlie  Apocalypse  to  have  been  written 
8  considerable  time  before  the  destruction  of  Jerusalem.  The 
events  described  from  tlie  fo\irth  chapter  to  the  end  he  sup- 
f.M-)ses  to  refer  to  the  Jewish  war,  and  to  the  civil  commotions 
which  took  place  in  Italy  wh 


were  contending  for  the  empire.  These  contentions  and  de 
structive  wars  occupied  the  space  of  abotxl  three  years  and  a 
half,  during  which  Professor  Wetstein  thinks  the  principal 
events  took  place  which  are  recorded  in  this  book.  On  these 
subjects  he  speaks  particularly  in  hw  notes,  at  the  end  ol 
which  he  subjoins  what  he  calls  his  Ai-a/ceipaXatujins,  or  Sy- 
nopsis of  the  whole  work,  which  I  proceed  now  to  lay  before 
the  reader. 

"This  prophecy,  which  predicts  the  calamities  which  God 
should  send  on  the  enemies  of  the  Gospel,  is  divided  into  two 
parts.  The  first  is  contained  in  the  closed  book ;  the  second 
in  the  open  book. 

I.  The  first  concerns  the  '  earth  and  the  third  part,'  i.  e.  Judea 
and  the  Jewish  nation. 

II.  The  second  concerns  '  many  peoples,  and  nations,  and 
tongues,  and  kings,'  ch.  x.  11.  t.  e.  The  Roman  empire. 

1.  The  '  book  written  within  and  without,  and  seiiled  with 
seven  seals,'  ch.  v.  1.  is  the  bill  of  divorce  sent  from  God  to  the 
JewLsli  nation. 

2.  Tlie  'crowned  conqueror  on  the  white  horse  armed  with 
a  bow,'  ch.  vi.  2.  is  Artabanu.s,  king  of  the  Parthians,  who 
slaughtered  multitudes  of  the  Jews  in  Babylon, 

3.  The  '  red  horse,'  ver.  4.  The  Sicaril  and  robbers  in  Judea, 
in  the  time  of  the  proconsuls  Felix  and  Festus. 

4.  The  '  black  horee,'  ver.  5.     Tlie  famine  under  Claudius. 

5.  The  'pale  horse,'  ver.  8.  The  plague  which  followed  the 
robberies  and  the  famine. 

0.  The  •  souls  of  those  who  were  slain,'  ver.  9.  The  Chris- 
tians in  Judea,  who  were  persecuted,  and  were  now  about  to 
be  avenged. 

7.  The  '  great  eai  thquake,'  ver.  12.  The  commotions  wliich 
preceded  the  Jewish  rebellion. 

8.  The  '  servants  of  God  from  every  tribe,  sealed  in  their 
foreheads,'  ch.  vii.  3.  The  Christians' taken  under  the  pro- 
tection of  God,  and  warned  by  the  prophets  to  flee  immediately 
from  the  land. 

9.  The  'silence  for  half  an  nour,'  ch.  viii.  1.  The  short  truce 
granted  at  the  solicitation  of  king  Agrippa.  Then  follows  the 
rebellion  itself. 

1  The  '  trees  are  burnt,'  ver.  7.  The  fields  and  villages, 
and  unfortified  places  of  Judea,  which  first  felt  the  bad  ef- 
fects of  the  sedition. 

2.  The  '  burning  mountain  cast  into  the  sea,  wliich'  in  con- 
sequence '  became  blood,'  ver.  8.  and, 

3.  The  '  burning  star  falling  into  the  rivers,  and  making  the 
watei-s  bitter,'  ch.  viii.  10,  11.  The  slaughter  o(  the  Jews  at 
Ca>sarea  and  Scythopolis. 

4.  The  '  eclipsing  of  the  stm,  moon,  and  stars,' ver.  12.  Thrj 
anarchy  of  the  Jewish  couunonwealth. 

5.  Tlie  '  locusts  like  scorjiions  hurting  men,'  ch.  ix.  3.  The 
expedition  o{  Ceslius  Gallus,  prefect  of  Syria. 

6.  The  'army  with  arms  ot  divers  colours,'  ver.  16,  17.  The 
armies  under  Vespasian  in  Judea.  About  this  time  Nero  and 
Galba  died  ;  after  which  followed  the  civil  war,  signified  by 
'  the  sounding  of  the  seventh  trumpet,'  ch.  x.  7,  1 1.  xi.  15. 

1.  The  '  two  prophetic  witnes.ses,  two  olive-trees,  two  can- 
dlesticks,' cli.  xi.  3,  4.  Teachers  in  the  church,  predicting 
the  destruction  of  the  Jewish  temple  and  commonwealth. 

2.  The  '  death  of  the  witnesses,'  ver.  7.  Thcii  flight,  and 
the  flight  of  the  church  of  Jcnisahm,  to  Pella,  in  Arabia. 

3.  The  '  resurrection  of  the  witnesses,  after  three  days  and 
a  half,'  ver.  II.  The  predictions  began  to  be  fulfillc'd  at  a 
tiiTie  in  which  their  accomplishment  was  deemed  impossible  ; 
and  the  doctrine  of  Christ  begins  to  prevail  over  Judea,  and 
over  the  whole  earth. 

4.  The  '  tenth  part  of  the  city  fell  in  the  same  hour,  and 
seven  thousand  names  of  «ncn  slain,'  ver.  13.  Jerusalem  seiz- 
ed by  the  Idumeans ;  and  many  of  the  priests  and  nobles,  with 
Annas,  the  high-priest,  signified  by  names  of  men,  i.  e.  men 
of  name,  slain  by  the  zealots. 

5.  The  '  woman  clothed  with  the  sun  ;  the  moon  under  her 
feet,  and  a  crown  of  twelve  stai-s  on  her  head,'  ch.  xii.  1.  Tim 
Christian  church. 

6.  The  '  gi-eat  red  dragon  seen  in  heaven,  with  seven  head.i, 
seven  diadems,  and  ten  horns,'  ver.  6.  The  six  first  Caesars, 
who  wei-e  all  made  princes  at  Rome,  governing  the  armies 
and  the  Roman  people  with  great  authority  ;  especially  Nero, 
the  liLsl  of  thein,  who,  having  killed  his  mother,  cruelly  vexed 
the  Christians,  and  afterward  turned  his  wralh  against  the 
rebellious  Jews. 

7.  The  '  seven-headed  beast  from  the  sea,  having  ten  horns 
surrounded  with  diadem.s,'  ch.  xiii.  1.  Galba,  Otho,  and  Vitel- 
lius,  who  were  shortly  to  reign,  and  who  were  proclaimed 
emperors  by  the  army. 

8.  This  '  beast,  having  a  mouth  like  a  lion,  the  body  like  a 
leopard,  the  feet  like  a  bear,  ver.  2.  Avaricious  Galba  ;  rash, 
imchaste,  and  inconstant  Otho;  Viiellius,  cruel  and  sluggish, 
with  the  German  armv. 


0.  '  One  liead'  i.  e.  the  seventh,  rut  off,  vr r  3.     Galba. 
10.  '  He  who  Icadcth  into  captivity,   shall  be  led  Into  capti- 
vity ;  he  who  killeth  with  the  sword,  shall  be  killed  with  the 
Otho,  VjtelliuB,  and  Vespasian    sword,'  ver.  10.    Otho,  who  subdued  the  murderers  ol  Galbs, 
'  491 


Preface. 


REVELATION. 


Preface. 


r.iid  slew  himself  with  a  dagjer:  Vitelliiis,  who  bound  Sabinus 
with  cliaiiu,  and  was  himself  afterward  bound. 

11.  '  Another  beast  rising  out  of  the  eartli,  with  two  liorns,' 
ver.  11.  Vespasian  and  his  two  sons,  Titus  and  Domitian, 
elected  emperors  at  tlie  same  tiino  in  Judea. 

12.  The  '  number  of  the  wild  beast  G66,  the  number  of  a 
man,'  TEITAN,  Titan  or  Titus  :  T,  300.  E,  5.  I,  10.  T,  300.  A, 
1.  N,  50.  maliing  in  the  whole  b66.  [But  some  very  respectable 
>l!-S.  have  (31G  for  the  number  ;  if  the  N  bo  taken  away  from 
Teitan,  tlien  the  letters  in  Tuita  make  exactly  the  sura  016.] 

13.  A  '  man  sitting  upon  a  cloud  with  a  crown  of  gold  upon 
his  head,  and  a  sickle  in  his  hand,'  ch.  xiv.  ver.  14.  Otlio 
and  his  army,  about  to  prevent  suppiies  for  the  army  of  Vi- 
tellius. 

14.  An  '  anjrel  of  fire  commanding  another  angel  to  gather 
the  vintage  ;  the  winepress  trodden,  wlience  the  blood  flows 
ont  IfiOO  furlongs.'  The  followers  of  Vitellius  laying  all  waste 
with  lire  ;  and  the  Bebriaci  conquering  the  followers  of  Otlio 
with  great  slaughter. 

Then  follow  the  seven  plagues: 

1.  The  '  grievous  sore,'  ch.  xvi.  2.  The  diseases  of  tlie  sol- 
diers of  Vitellius  Iflirough  intemperance. 

2.  The  '  sea  turned  into  blood,'  ver.  3.  The  fleet  of  Vitellitis 
beaten,  and  the  maritime  towns  taken  from  them  by  the  Flavii. 

3.  The  '  rivers  turned  into  blood,'  ver.  4.  The  slaugliter  of 
the  adherents  of  Vitellius,  at  Cremona,  and  elsewhere,  near 
rivers. 

4.  The  '  scorching  of  the  sun,'  ver.  8.  The  diseases  of  the 
Vitellii  increasing,  and  their  exhausted  bodies  impatient  of 
the  heat. 

5.  The  '  seat  of  the  beast  darkened,'  ver.  10.  AH  Rome  in 
commotion  through  the  torpor  of  Vitellius. 

6.  '  Euphrates  dried  up,  and  a  way  made  for  the  kings  of 
the  East ;  and  the  three  unclean  spirits  like  frogs.'  The  Flavii 
besieging  Rome  with  a  treble  army  ;  one  part  of  which  was 
by  the  bank  of  the  Tiber. 

The  'shame  of  him  who  is  found  asleep  and  naked.'  Vitel- 
lius, ver.  15.     '  Armageddon,'  ver.  16    The  Preetorian  camps. 

7.  The  '  fall  of  Babylon,'  ver.  19.     The  sacking  of  Home. 

1.  The  '  whore,'  ch.  xvii.  1.  Rome. 

2.  The  '  seven  kings,'  ver.  10.  Cesat;,  Augustus,  Tiberius, 
Caligula,  Claudius,  Nero,  and  I^alba. 

3.  The  '  eighth,  which  is  of  the  seven,'  ver.  11.  Otho,  des- 
tined by  adoption  to  be  the  son  and  successor  of  Galba. 

4.  The  '  ten  horns,'  ver.  12 — 16.  The  leaders  of  the  Flavian 
factions. 

5.  The  'merchants  of  the  earth,'  ch.  xviii.  11.  i.  e.  of  Rome, 
which  was  then  tlie  emporium  of  the  whole  world. 

6.  The  '  beast  and  tlie  false  prophet,'  ch.  xix.  20.  Vespasian 
and  his  family,  contrary  to  all  expectation,  becoming  extinct 
in  Domitian,  as  the  first  family  of  the  Cesars,  and  of  the  three 
princes,  Galba,  Otho,  and  Vitellius. 

7.  '  Tlie  millennium,  or  a  thousand  years,'  ch.  xx.  2.  Taken 
from  Psa.  xc.  4.  a  time  appointed  by  God,  including  the  space 
oi forty  years,  from  the  death  of  Domitian  to  the  Jewish  war, 
under  Adrian. 

8.  '  Gog  and  Magog  going  out  over  the  earth,'  ver.  8.  Bar- 
chochebas,  the  false  Messiah,  with  an  immense  army  of  the 
Jews,  coming  fortii  suddenly  from  their  caves  and  dens,  tor- 
menting the  Christians,  and  carrying  on  a  destructive  war 
with  the  Romans. 

9.  '  The  New  Jerusalem,'  ch.  xxi.  1,  2.  The  Jews  being 
brought  so  low  as  to  be  capable  of  injuring  no  longer  ;  the 
wliole  world  resting  after  being  expiated  by  wars ;  and  the 
doctrine  of  Christ  propagated  and  prevailing  every  where 
with  incredible  celerity. 

Wetsteiti  contends,  (and  he  is  supported  by  very  great  men 
among  the  ancients  and  moderns,)  that  "  the  book  of  the  Re- 
velation was  written  before  the  Jewish  war,  and  the  civil  wars 
in  "Italy:  that  the  important  events  whicli  took  place  at  that 
time,  the  greatest  that  ever  happened  since  the  foundation  of 
the  world,  were  worthy  enough  of  the  Divine  notice,  as  the 
affairs  of  His  church  were  so  intimately  connected  with  them  ; 
that  his  method  of  exposition  proves  the  whole  book  to  be  a 
well-connected  certain  series  of  events  :  but  the  common  me- 
thod of  interpretation,  founded  on  the  hypothesis  tliat  the 
book  was  written  after  the  destruction  of  Jerusalem  is  utterly 
destitute  of  certainty;  and  leaves  every  commentator  to  the 
luxuriance  of  his  own  fancy,  as  is  sufiicienlly  evident  from 
what  has  been  done  already  on  this  book  ;  some  interpreters 
leading  the  reader  now  to  Thebes,  now  io  Athens,  and  finding 
in  the  words  of  the  sacred  penman  Constantiiie  the  Great; 
Arius,  Luther,  Calvin;  the  Jesuits;  the  Albigenses ;  the 
/?o/iemj«7(s  ;  Chemnitius  ;  Elizabcih,  qner^n  oi  England;  Ce- 
cil, her  treasurer;  and  who  not!" — See  Wetstein's  Gr.  Test. 
Vol.  II.  pag.  889. 

Those  who  consider  the  Apocalypse  as  a  prophecy  and  sceii- 
icnl  exhibition  of  what  shall  happen  to  the  Christian  church 
to  the  end  of  the  world,  lay  this  down  as  a  proposition,  which 
comprises  the  subject  of  the  whole  book  : — "  The  contest  of 
Christ  with  his  enemies  ;  and  His  final  victory  and  triumph 
over  them." — Sec  1  Cor.  xv.  25.  Matt.  xxiv.  Mark  xiii.  Luke 
xxi.  but  what  is  but  briefly  hinted  in  the  above  Scrii)tures,  is 
detailed  at  large  in  the  Apocalypse,  and  represented  by  various 
images  nearly  in  the  following  order  ;— 

1  The  rfecrees  of  the  Divine  Providence  concerning  what  is 
to  come,  are  declared  to  John. 

492 


2.  The  manner  in  which  these  decrees  shall  be  executed,  is 
painted  in  the  most  vivid  colours. 

3.  Then  follow  tlianksgivings  to  God,  the  Ruler  and  Go- 
vernor of  all  things,  for  these  manifestations  of  His  power, 
wisdom,  and  goodness. 

After  the  Exordium,  and  the  seven  epistles  to  the  seven 
churches  of  Asia  Minor,  to  whose  angels  or  bishops  the  book 
seems  to  be  dedicated,  (ch.  i.  ii.  iii.)  the  scene  of  the  visions 
is  opened  in  heaven,  full  of  majesty  ;  and  John  receives  a 
promise  of  a  revelation  relative  to  the  future  state  of  the 
churcli,  ch.  iv.  v. 

The  enemies  of  the  church  of  Christ,  which  the  Christians 
had  then  most  to  fear,  were  tlie  Jeics,  the  heathens,  and  the 
false  teachers.  .\ll  these  are  overcome  by  Christ ;  and  over 
them  He  triumphs  gloriously.  First  of  all,  punishments  are 
threatened  to  the  enemies  of  the  kingdom  of  Christ,  and  the 
preservation  of  His  own  followers,  in  their  greatest  trials  de- 
termined; and  these  determinations  are  accompanied  with 
the  praises  and  thanksgivings  of  all  the  heavenly  inhabitants, 
and  of  all  good  men,  ch.  vi — x. 

The  transactions  of  the  Christian  religion  are  next  recorded, 
ch.  xi — xiv.  5.     The  Christians  are  persecuted : — 

1.  By  the  Jeies ;  but  they  were  not  only  preserved,  but  they 
increase  and  prosper. 

2.  By  the  heathens ;  but  in  vain  do  these  strive  to  overthrow 
the  kingdom  of  Christ;  which  is  no  longer  confined  within 
the  limits  of  Judea,  but  spreads  among  the  Gentiles,  and 
dilTuses  itself  over  the  whole  Roman  empire,  destroying  ido- 
latry, and  rooting  out  superstition,  in  every  quarter,  chap.  ,xii. 
xiii.  1—10. 

3.  False  teachers  and  impostors  of  various  kinds,  under  the 
name  of  Christians,  but  enemies  of  the  cross  of  Christ,  more 
intent  on  promoting  the  interests  of  idolatry  or  false  worship 
than  the  cause  of  true  religion,  chap.  xiii.  11 — 18.  exert  their 
influence  to  corrupt  and  destroy  the  church ;  hut  notwith- 
standing, Christianity  becomes  more  extended,  and  true 
believers  more  confirmed  in  their  holy  faith,  chap.  xiv.  1 — 5. 
Then  new  punishments  are  decreed  against  the  enemies  of 
Christ,  both  Jews  and  heathens  :  the  calamities  coming  upon 
the  Jewish  nation,  before  its  final  overthrow,  are  pointed  out 
chap.  xiv.  XV.  Next  follows  a  prediction  of  the  calamities 
which  shall  take  place  during  the  Jewish  war  ;  and  the  civil 
wars  of  the  Romans  during  the  contentions  of  (^iho  and 
Vitellius,  chap.  xvi.  1 — 16.  who  are  to  sutti^r  most  grievous 
punishments  for  their  cruelties  against  the  Christians,  chap, 
xvii.  The  Jewish  state  being  now  finally  overthrown,  chap, 
.xviii.  the  heavenly  inhabitants  give  praise  to  G>'d  for  liis  jus- 
tice and  goodness  ;  Christ  is  congratulated  for  His  victory  ovi-r 
His  enemies,  and  the  more  extensive  progress  of  His  religion, 
chap.  xix.  1 — 10. 

Opposition  is,  however,  not  yet  totally  ended  :  idolMtry  again 
lifts  up  its  head,  and  new  errors  are  prop:igated ;  but  over 
these  also  Christ  shows  Himself  to  be  conqueror,  chap.  xix. 
11 — 21.  Finally,  Hatan,  who  had  long  reigned  by  the  wors!ii|) 
of  false  gods,  errors,  supsr.stitions,  and  wickedness,  is  deprived 
of  all  power  and  influence  ;  and  the  concerns  of  Christianity- 
go  on  gloriously,  chap.  xx.  1 — 6  But,  towards  the  end  of  th« 
world,  new  enemies  arise,  and  threaten  destruction  to  ihn 
followers  of  Christ ;  but  vain  is  their  rage,  God  appears  in 
behalf  of  His  servants,  and  inflicts  the  most  grievous  punish- 
inenlsupon  their  adversaries,  chap.  xx.  6 — 10.  The  last  judg» 
ment  ensues,  ver.  11 — lEj.  all  the  wicked  are  punished,  and  tlie 
enemies  of  the  truth  are  chained  so  as  to  be  able  to  injure  the 
godly  no  more^;  the  genuine  Christians,  who  had  persevered 
unto  death,  are  brought  to  eternal  glory  ;  and,  freed  from  all 
adversities,  spend  a  life  that  shall  never  end,  in  blessedne.=JS 
that  knows  no  bounds,  ch.  xxi.  and  xxii. — !See  Roseninuller. 

Eichorn  takes  a  different  view  of  the  plcui  of  this  hook; 
though,  in  substance,  not  differing  much  from  that  above. 
According  to  tliis  writer,  the  whole  is  represented  in  the  form 
of  a  drama,  the  parts  of  which  are  the  following : — I.  The 
title,  chap.  i.  1 — 3.  II.  The  prologue,  cliap.  i.  4.  ir.  22.  in 
which  it  is  stated,  that  the  argument  of  the  drama  refers  to 
the  Christians :  epistles  being  sent  to  the  churches,  which,  in 
the  symbolic  style,  are  represented  by  the  number  scren. 
Next  follows  the  drama  itself,  the  parts  of  which  are  : — 1.  The 
prolusin,  or  prelude,  chap.  iv.  1.  viii.  5.  in  which  the  scenery 
is  prepared  and  adorned. 

Act  thejirsl,  chap.  viii.  6.  xii.  17.  Jerusalem  is  taken,  and 
Judaism  vanquished  by  Christianity. 

Act  the  second,  chap.  xii.  18.  xx.  10.  Rome  is  conquered, 
and  lieathenism  destroyed  by  the  Christian  religion. 

Act  the  third,  chap.  xx.  11.  xxii.  5.  The  New  Jerusalem 
descends  from  heaven,  or  the  happiness  of  the  life  to  come, 
and  which  is  to  endure  for  ever,  is  particularly  described, 
chap.  xxii.  6 — 11.  Taken  in  this  sense,  Eichorn  supposes  the 
work  to  be  r.^ost  exquisitely  finished,  and  its  author  to  have 
had  a  tmly  poetic  mind,  polished  by  tlic  higlicst  cultivation, 
to  have  been  accurately  acquainted  with  the  history  of  all 
times  and  nations,  and  to  have  enriched  himself  with  their 
choicest  spoils. 

My  readers  will  nattirally  expect  that  I  should  either  give  a 
decided  prefeience  to  some  one  of  the  opinions  stated  above, 
or  produce  one  of  my  own  :  1  can  do  neither  ;  nor  can  I  pre- 
tend to  explain  the  book  ;  I  do  not  understand  it;  and  in  the 
things  which  concern  so  suhlinie  and  awful  a  subject,  I  dai-e 
not,  as  my  predecessors,  indulge  in  conjectures.    I  have  read 


Preface. 


REVELATION. 


Preface. 


elaborate  works  on  the  subject,  and  each  seemed  right  till 
another  was  examined.  I  am  satisfied  that  no  certain  mode 
of  interpreting  the  propliecies  of  tliis  book  has  yet  been  found 
out ;  and  I  will  not  add  anotlier  monument  to  the  littleness  or 
folly  of  the  human  mind,  by  endeavouring  to  strike  out  a  new 
course.  I  repeat  it,  I  do  not  understand  the  book  :  and  I  am 
satisfied  that  not  one  who  has  written  on  the  subject  knows 
any  thing  more  of  it  than  myself:  1  should,  perhaps,  except 
J.  E.  Clarke,  who  has  written  on  the  Number  of  the  Beast.- 
ilis  interprelation  amounts  nearly  to  demonstration  ;  but  that 
is  but  a  small  part  of  the  dilBculties  of  the  Apocalypse ;  thai 
interpretation,  as  the  most  probable  ever  yet  offered  to  the 
public,  sliall  be  inserted  in  its  proper  place ;  as  also  his  illus- 
tration of  the  xiith.  xiiith.  and  xviilh.  chapters.  As  to  other 
matters,  I  must  leave  them  to  God,  or  to  those  events  which 
shall  point  out  the  prophecy  ;  and  then,  and  probably  not  till 
then,  will  the  sense  of  these  visions  be  e.xplained. 

A  conjecture  concerning  the  design  of  the  book,  may  be 
.«afely  indulged  ;  thus,  then,  it  has  struck  me,  that  The  hook  of 
the  Apocaltjpse  may  be  considered  as  a  prophet  continued 
in  the  church  of  God,  jittering  predictions  relative  to  all 
times,  irhich  hare  their  successive  fulfilment  as  ages  roll  on  ; 
and  thus  it  stands  in  the  Christian  church  in  the  place  of  the 
SUCCESSION  o/"  PROPHETS  ill  the  Jcwish  church;  and  by  this 
especial  economy  prophecy  is  stii.l  continited,  is  always 
SPEAKING  ;  and  yet  a  snccession  of  prophets  rendered  unne- 
cessary. If  this  be  so,  we  cannot  too  much  admire  the  wis- 
dom of  the  contrivance  which  still  continues  the  voice  and 
testimony  of  prophecy,  by  means  of  a  very  short  book,  witli- 
oiit  tlie  assistance  of  any  cxtraodinary  messenger,  or  any  suc- 
cession of  such  messengeis,  whose  testimony  would  at  all 
times  be  liable  to  suspicion,  and  be  tlie  subject  of  infidel  and 
malevolenl'criticism,  howsoever  unexceptionable  to  ingenu- 
ons  minds  the  credentials  of  such  might  appear. 

On  this  ground  it  is  reasonable  lo  suppose,  that  several  pro- 
plieci''s  contained  in  this  book  have  been  already  fullfilled  ; 
and  that,  therefore,  it  is  the  business  of  the  commentator  to 
point  such  out.  It  may  be  so;  but  as  it  is  impossible  for  me 
to  prove  that  my  conjecture  is  right,  I  dare  not  enter  into 
prooeediiigs  upon  it,  and  must  refer  to  Bishop  Newton,  and 
s;uch  writers  as  have  made  this  their  particular  study. 

After  having  lived  in  one  of  tiie  most  eventful  ajras  of  the 
world  ;  after  having  .seen  a  number  of  able  pens  employed  in 
t  be  illustratiorf  of  this  and  other  prophecies ;  after  having  care- 
'.  '\\y  attended  to  those  facts  which  were  supposed  to  be  the 
ineonleslable  proofs  of  the  fuKilmeul  of  such  and  such  visions, 
i^als,  trumpets,  thunders,  and  vials  of  the  Apocalypse  ; 
ifler  seeing  tlio  issue  of  that  most  tenible  struggle  which  the 
)  rrnch  iiiilinn,  the  French  republic,  the  Frencli  consulate, 
iiiid  the  Frencli  empire,  have  made  to  regain  and  preserve 
their  liberties,  which,  like  arguing  in  a  circle,  have  terminated 
where  they  began,  without  one  political  or  religious  advan- 
t.-ige  to  them  or  to  mankind  ;  and  after  viewing  how  the  pro- 
phecies of  this  book  were  supposed  to  apply  almost  exclusive- 
ly to  tliese  events,  the  writers  and  explainers  of  tliese  pro- 
pliecies keeping  pace  in  tlieir  publications  with  the  rapid 
succession  of  military  operations,  and  confldently  p.'omising 
the  most  glorious  issue,  in  the  final  destruction  of  supeistition, 
despotism,  arbitrary  power,  and  tyranny  of  all  kinds,  nothing 
of  which  has  been  realized!  I  say,  viewing  all  these  things, 
I  feel  myself  at  perfect  liberty  to  state  that,  to  my  apprehen- 
sion, all  these  prophecies  have  been  misapplied  and  misap- 
prehended ;  and  lliat  the  key  to  tliem  is  not  yet  entrusted  to 
the  sons  of  men.  My  readers  will,  therefore,  excuse  nie  from 
any  exposure  of  my  ignorance  or  folly,  by  attempting  to  do 
what  many,  with  much  more  wisdom  and  learning,  have 
attempted,  and  what  every  man  to  the  present  day  has  failed 
in,  who  ha.s  preceded  me  in  expositions  of  this  Book.  I  have 
no  other  mountain  to  heap  on  those  already  piled  up  ;  and  if 
I  had,  I  have  not  strength  to  lift  it :  those  who  have  courage 
may  again  make  the  trial ;  already  we  have  had  a  sufficiency 
of  vain  efforts. 

Ter  sunt  conati  imponere  Pelio  Ossan 

tycilicet,  atque  Ossmfrondosum  itivolvere  Olyinpum  : 

Ter  Pater  extructos  disjicitfuhnine  montes. 

Vmc.  G.  i.  231. 

With  fountains  piled  on  moimtains,  thrice  they  strove 

To  scale  the  steepy  battlements  of  Jove  : 

And  thrice  his  lightning  and  red  thunder  play'd,         

And  their  demolished  works  in  ruin  laid.  Drvde.n. 

1  had  resolved,  for  a  considerable  time,  not  to  meddle  with 
this  book,  because  I  foresaw  that  I  could  produce  nothing 
Batisfactory  on  it ;  but  when  1  reflected  that  the  literal  sense 
and  phraseology  might  be  made  much  plainer  by  the  addition 


of  philological  and  critical  notes ;  and  that,  as  the  diction  ap- 
peared in  many  places  to  be  purely  rabbinical,  (a  circum- 
stance to  which  few  of  its  expositors  have  attended,)  it  might 
be  rendered  plainer  by  examples  from  the  ancient  Jewish 
writers;  and  tljat  several  parts  of  it  spoke  directly  of  tha 
work  of  Ood  in  the  soul  of  man,  and  of  the  conflicts  and 
consolations  of  the  followers  of  Christ,  particularly  in  ibo 
beginning  of  the  book,  1  changed  my  resolution,  and  have 
added  short  notes  where  I  thought  I  understood  the  meaning. 
1  had  once  thought  of  giving  a  catalogue  of  the  writers  and 
commentators  on  this  book,  and  liad  begun  a  collection  of  this 
kind  ;  but  the  cpiestion  of  Cui  bono}  What  good  end  is  tiiis 
likely  to  serve  f  not  meeting  with  a  satisfactory  answer  in  my 
own  mind,  caused  me  to  throw  this  collection  aside.  1  shall 
notice  lico  only. 

1.  The  curious  and  learned  work,  intituled  "A  Plaine  Dis- 
covery of  the  whole  Revelation  of  St.  John,"  written  by  Sir 
Joh7i  A^apier,  inventor  of  the  Logarithms,  1  have  particularly 
describetl  in  the  general  Preface  to  tlie  Holy  Scriptures,  pre- 
fixed to  Genesis,  to  wliich  the  reader  is  requested  to  refer. 

2.  Another  work,  not  less  singular,  and  very  rare,  intituled 
"  The  Image  of  both  churches,  after  the  most  wonderfull  and 
heavenly  Revelation  of  Sainct  John  the  Evangelist,  containing 
a  very  fruitfuH  exposition  or  paraphrase  upon  the  same  : 
wherein  it  is  conferred  with  the  other  t»criptures,  and  most 
auctorised  histories.  Compylcd  by  John  Bale,  an  exyle  also 
in  thys  lyfe  for  the  faithful  testimony  of  Jesu."  Prmted  at 
London  by  Thomas  Ea.st,  ISnio.  without  date. 

The  author  wasTit  first  a  Carmelite  ;  but  was  afterward  con- 
verted to^he  protestant  religion.  He  has  turned  the  whole  of 
the  Apocalypse  against  the  Romish  churcli;  and  it  is  truly 
astonishing  to  see  with  what  address  he  directs  every  image, 
metaphor,  and  description,  contained  in  tliis  book,  agnist  the 
corruptions  of  this  church.  He  was  made  bishop  of  Ossory, 
in  h-eland  ;  hut  was  so  pereecuted  by  the  papists  that  he  nar- 
nowly  escaped  with  his  life,  iScof  his  domestics  being  mur- 
dered by  them.  On  the  accession  of  Mary  he  was  obliged  to 
take  refuge  in  the  Low  Couutiies,  where  it  appears  he  com- 
piled this  work.  As  he  was  bred  up  a  papist,  and  was  also  a 
priest,  he  possessed  many  advantages  in  attacking  the  strong- 
est holds  of  liis  adversaries.  He  knew  all  theirsecrets,  and  lio 
unconvered  the  whole  :  he  was  acquainted  with  all  their  rites, 
ceremonies,  and  superstitions  ;  and  finds  all  distinctly  marked 
in  the  Apocalypse,  which  he  believes  was  written  to  point  out 
the  abominations,  and  to  foretel  the  final  destruction,  of  this 
corrupt  and  intolerant  church.  I  shall  make  a  few  references 
to  his  work  in  the  course  of  the  following  notes.  In  chap.  xvii. 
ver.  I.  the  author  shows  his  opinion,  and  speaks  sometliingof 
himself:  "Come  hither,  I  will  show  thee  the  judgment  of  the 
great  whore,"  &c.  "Come  hither,  friende  John,  I  will  show 
thee  in  secretnesse  the  tirrihle  judgment  of  the  great  whore, 
or  counterfaite  churcli  of  hypocrites. — Needs  must  this  whore 
be  Rome,  for  tliat  she  is  tlie  great  citie  which  reigneth  over  tlie 
the  kings  of  the  earth.  Evident  it  is  both  by  Scriptures  and 
Cronicles  that  in  John's  dayes,  Rome  had  hir  dominion  overall 
the  whole  world  ;  and  being  infected  with  tha  aliominations  of 
all  laiides,  rightly  is  shee  called  Babylon,  or  citie  of  confusion. 
And  like  as  in  the  Scriptures  ofte  tymes  under  the  name  of 
Jerusalem  is  ment  the  whole  kingdom  of  Juda,  so  under  the 
nameof  Rome  here  may  be  understanded  the  unyvcrsall  worlde, 
with  all  their  abominations  and  divilleshnesses,  their  idola- 
tryes,  witchcraftes,  sectes,  superstitions,  papacyes,  priest- 
hoodes,  relygions,  shavings,  anointings,  blessings,  sensings, 
processions,  and  the  divil  of  all  such  beggeryes.  For  all  Die 
people  since  Christes  assencion,  hath  this  Rome  infected  with 
hir  pestilent  poisons  gnthered  from  all  idolatrous  nations,  such 
time  as  she  held  over  ihem  the  monarchial  suppremit.  At  the 
wryting  of  this  prophecy,  felt  John  of  tlicir  cniellie,  being 
exiled  into  Pathmos  lor  the  failhfull  testimony  of  Jesu.  And 
so  did  I  poore  creature,  with  my  poore  wife  and  children,  at 
the  gatheritigo  of  this  present  Commentary,  flying  into  Ger- 
manye  for  the  same,"  «sc. 

Shall  I  have  the  reader's  pardon  if  I  say,  that  it  is  my  firm 
opinion  that  the  expositions  of  this  book  have  done  great  dis- 
service to  religion  ;  almost  every  commentator  has  become  a 
prophet ;  for,  as  soon  as  he  began  to  explain,  he  began  also  lo 
nrophesv.  And  what  has  been  the  issue  !  Disappointtnent 
laughed  at  hope's  career  ;  and  superficial  thinkers  have  been 
led  to  despise  and  reject  prophecy  itself  1  shall  sum  up  all 
that  I  wish  to  say  fartiier  in  the  words  of  Gtiaserus  ;— Af/Ai 
tola  Apccalypsis  valde  obscura  videtur ;  et  talis,  cujus  ex- 
plicatiu  citra  periculum,  vix  queat  tentari.  Fateor  me  hoc- 
tenus  in  nullius  Scripti  Biblici  leetione  minus  profilers, 
quam  in  hoc  ob.icurissimo  Vaticinio 

Millbrook,  May  \,  1817.  A.  C 

493 


TTre  Revelation  of 


REVELATION. 


Jesns  Christ  to  St.  John, 


THE  REVELATION  OF  ST.  JOHN  THE  DIVINE, 


For  Chronological  Eras,  see  at  the  end  of  the  Acts. 


CHAPTER   I. 

Thfi  preface  to  this  book,  and  the  prominp.  to  them  who  read  it,  1 — 3.  John's  address  tothe  seven  churches  of  Asia,  whose  high 
calling  he  particularly  mentions  ;  and  shows  the  speedy  coming  of  Christ,  4 — 8.  Mentions  his  exile  t«  Patmos,  and  the 
appearance  of  the  Lord  Jesus  to  him,  9—11.  Of  w/inm  he  gives  a  7nost  glorious  description,  12—18.  The  command  ti 
write  what  he  satD ;  and  the  explanation  of  the  seven  stars  and  seven  golden  candlesticks,  19,  20.  [A.  M.  cir.  4100.  A.  IK 
cir.  96.    Impp.  Flavio  Domitiano  Ca!S.  Aug.  et  Nerva.] 

of  this  prophecy,  and  lieep  those  things  which  are  written 
therein  :  for  ^  the  time  is  at  hand. 

4  TOHN  to  the  seven  churches  which  arc  in  Asia:  Grace 
vt  he  unto  yon,  and  peace,  from  him  h  which  is,  and  ■  which 

was,  and  which  is  to  come;  ^  and  from  the  seven  spirits  which 
are  before  his  throne  ; 

5  And  from  Jesus  Christ,  '  leho  is  the  faithful  witne^  and 


THE  Revelation  of  .lesus  Christ,  "  which  God  gave  unto  him, 
to  show  linto  his  servants  things  which  ^  must  shortly 
come  to  pass  ;  and  °  he  sent  and  signified  it  by  his  angel  unto 
his  servant  .John : 

2  <<  Who  bare  record  of  the  word  of  God,  and  of  the  testimony 
of  Jesus  Christ,  and  of  all  things  '  thtit  he  saw. 

3  f  Blessed  is  he  that  readeth,  and  they  that  hear  the  words 

»..Iohn3na.&S.a6.&.  12  19— bCb.4.1.   Ver.3.— c  l'h.22.16.— d  1  Cor.  1.6.  CK>6.9. 
&  12  17.   Ver.9,—e  I  .lohn  1.1.— f  Luke  11. 2S,   Ch.Sa.7. 


^OTES— The  Revelation  of  St.  John  the  divine.  To  this 
book  the  Inscriptions  are  various.  J'Ae  lievelation — the  Reve- 
Latiotiof  John. — Of  John  the  divine— Of  John  the  divine  and 
evangelist — The  Revelation  of  John  the  apostle a?id evange- 
list— The  Revelation  of  the  holy  and  glorious  apostle  and 
evangelist,  the  beloved  virgin  John  the  divine  ;  whfch  he  saw 
in  the  island  of  Patmos — The  Revelation  of  Jesus  Christ, 
given  to  John  the  divine.  These  several  inscriptions  are  wor- 
thy of  little  regard  :  the  first  verse  contains  the  title  of  the 
book. 

Verse  1.  The  revelation  of  0esv,s  Christl  The  word  A.ito- 
KaXviptg,  from  which  we  have  o\ir  word  Apocalypse,  signi- 
fies, literally,  a  revelation,  or  discovery  of  what  was  conceal- 
ed, or  hidden.  It  is  here  said  this  revelation,  or  discovery  of 
hidden  things  was  given  by  God  to  Jesus  Christ ;  that  Christ 
gave  it  to  His  angel,  and  that  this  angel  s)io\^'!d  it  to  John,  and 
that  John  sent  it  to  the  churches.  Thus  we  find  it  came  from 
God  to  Christ,  from  Christ  to  the  angel,  from  the  angel  to  .lohn, 
and  from  John  to  Ihe-church.  It  is  properly,  therefore,  the  Re- 
velation of  God,  sen*  by  these  various  agents /o  His  servants 
at  large :  and  tliis-  i&  the  proper  title  of  the  book. 

Things  which  must  shortly  come  to  pass]  On  the  mode  of 
intcpretation  devised  by  Wetstein,  this  is  plain  ;  for,  if  the 
book  were  written  before  the  destruction  of  Jerusalem,  and 
the  prophecies  in  it  relate  to  that  destruction,  and  the  civil 
wars  among  the  Romany  which  lasted  but  three  or  four  years  ; 
then  it  might  be  said,  tb«  Revelation  is  of  things  which  tnust 
shortly  come  to  pn.ss.  But,  if  we  consider  tlie  book  as  refer- 
ring to  the  state  of  the  church  in  all  ages  ;  the  words  here,  and 
those  in  ver.  3-.  must  be  understood  of  the  camniencemenl  of 
the  evenfs  pred-itrVd:  as  if  lie  had  said,  in  a  short  time  the 
train  of  these  visions- will  be  put  in  motion  : 

et  incipient  niagni  procedere  tnenses. 

"And   those   times,  pregnant  with  the  most  stupendous 
events,  will  begin  to  roll  on." 

2.  Who  bare  record  of  the  word  of  God]  Is  there  a  reference 
here  to  the  first  cluipter  of  .John's  Gospel,  In  the  beginning 
was  the  word,  and  the  word  was  with  God  ?  &c.  of  this  ivord 
John  did  bear  record.  Gr,  does  the  writer  mean  the  fidelity, 
with  which  he  noted  and  related  the  itord,  doctrines,  or  pro- 
phecies, which  he  received  at  this  time  by  revelation  from 
Godl  This  seems  more  consistent  vvitli  the  latter  part  of  the 
verse. 

3.  Blessed  is  he  that  readeth.]  This  is  to  be  understood  of  the 
happiness  orsecurity  of  the  persons  who,  reading  and  hearing 
the  prophecies  oftliose  things  which  were  toconie  to  pass  short- 
ly, look  proper  measiues  to  escape  from  the  impending  evils. 

The  time  is  at  hand]  Eil^h^r  ia  which  they  shall  be  all  ful- 
tilled,  or  begin  to  be  fulfilled. — See  the  note  on  ver.  1. 

These  three  verses  contain  the  introduction :  now,  the  dedi- 
cation to  the  seven  churches  commences. 

4.  John,  to  the  seven  churcltes]  The  apostle  begins  this  much 
in  the  manner  of  the  Jewish  prophets.  They  often  nara^  them- 
selves in  tlie  messages  which  thty  receive  from  God,  to  de- 
liver to  the  people  : — e.  g.  The  visio7i  of  Isasah,  the  son  of 
Amoz,  which  he  saw  concerning  Judah  and  Jerusalem. —  Tlie 
■words  of  Jeremiah,  the  son  of  Hilkiah  ;  to  whom  the  word  of 
the  Lord  cunie.~~The  word  of  the  Lord  came  expresslif  to 
EzEKiEL,  the  priest.— The  word  of  the  Lord  that  came  unto 
HosEA,  the  son  of  Beery. —  The  word  of  the  Lord  that  came  to 
Joel. — The  words  of  Amos,  zcho  was  among  the  herdsmen  of 
Tekoa. —  The  vision  of  Obkdiah;  thus  suith  the  Lord. — The 
word  of  the  Lord  came  unto  Jonah.— ?o  the  Revelation  of  Je- 
sus Christ,  which  he  sent  and  signified  to  his  servant  John 
— John,  to  the  seven  churches,  &c. 

The  Asia  here  mentioned  was  what  is  called  Asia  Minor, 
or  the  Lydian  or  Proconsular  Asia;  lite  seven  churches 
were  those  of  Ephesus,  Smyrna,  Pergamcs,  Thyatira,  Sar. 
dis,  Philadelphia,  and  Laodicea.  Of  tliese  as  they  occur : 
we  are  not  to  suppose  that  these  were  the  only  Christian 
churches  then  in  Asia  Minor;  there  were  several  others  then 


But  these  seven  were  those  which  lay  nearest  to  tlie  apostle, 
and  were  more  paiticularly  under  his  care;  thouglilhe  message 
was  sent  to  the  churches  in  general,  and  ijerhaps  it  concerns  tlio 
v/hole  Christian  world.  But  the  number  sei-en  may  be  here  used 
as  the  nu?nber  of  perfection  ;  as  the  Hebrews  use  the  set^ere 
names  of  the  liiavetis,  the  seven  names  of  the  earth,  the  seven 
patriarahs,  seven  suns,  seven  kings,  seven  years,  seven 
mont/ts,  seven  days,  &c.  &c.  in  which  the  rabbins  find  a  great 
variety  of  mysteries. 

Grace  be  n7ito  you]  This  form  of  apostolical  benedictioa 
we  have  often  seen  in  the  preceding  epistles. 

From  him  which  is,  and  which  was,  and  which  is  to  come^ 
This  phraseology  is  purely  Jewish,  and  probably  taken  from 
the  Tetragrammaton,  nin'>  Yehovah  ;  which  is  supposed  to. 
include  in  itself  all  time  past,  present,  and  future.  But  they 
often  use  the  phrase,  of  which  the  b  wv,  Kai  b  r)v.  Km  b  epxo- 
I'cvos,  of  the  apostle  is  a  literal  translation.  So  in  Sohar  Cha- 
dash,  fol.  7.  1.  "Rabbi  Jose  said.  By  the  name  Tetragramma- 
ton (i.  e.  mri''  Jehovah,)  the  higlier  and  lower  regions,  the  hea- 
vens, the  earth,  and  all  they  contain,  were  perfected;  and  they 
are  all  before  Him  reputej.  as  nothing;  Nini  nin  Nim  hti  Nini 
HTl''  vehu  haiyah,  vehu  hoviih,  vehu  yehiyeh  ;  and  he  is,  and 
HE  WAS,  and  he  will  be.  f'o  in  Shemoth  Rabba,  sect.  3.  fol. 
105.  2.  The  holy  blessed  God  said  to  Moses,  tell  them— ijw 
NSS  i^iy?  Nin  >:ni  vtyjj?  Nin  ■'jni  in'Tii:'  ani  shehayiti  venn* 
hu  acashaio,  veani  hu  leated  labo ;  I  was,  and  I  now  am, 
and  I  WILL  BE  in  future." 

In  Chasad  Shimuel  Rab.  Samuel  ben  Havid  asks,  "  Why 
are  we  commanded  to  use  three  hours  of  prayer  ?" — Answer, 
These  hours  point  out  the  holy  blessed  God  :  mn  hti  smur 
nirT'i  shehu  haiyah,  hovah,  veyehiyeh  ;  he  who  was,  who  is 
and  who  shall  be.  The  morning  prayer  points  out  Him  who 
WAS  before  the  foundation  of  the  world  ;  tiic  noon-day  prayer 
points  out  Him  who  is  ;and  the  EVENiNG'praycr  points  out  Hiwi 
who  IS  TO  COME."  This  phraseology  is  exceedingly  appropri- 
ate, and  strongly  expresses  the  eternity  of  God  ;  for  we  havK 
no  other  idea  of  time  than  as  past,  or  now  existing,  or  yet  li- 
exist  ;  nor  have  we  any  idea  of  eternity  but  as  that  duration 
called  by  some  eternilas  a  parte  ante,  the  eternity  that  was 
before  time,  and  eterniicts  d,  parte  post,  the  endless  duration 
that  shall  be  when  time  is  no  more.  That  which  was,  is  the 
eternity  before  time ;  that  which  is,  is  time  itaclf ;  and  that  which 
is  to  come,  is  the  eternity  which  shall  be  -whantimeis  nomore. 

The  seven  Spirits — before  his  throne]  The  ancient  Jews, 
who  represented  the  throne  of  God  as  tiie^/irojie  of  an  Eastern, 
monarch,  supposed  that  there  were  seven  ministering angel.'S 
before  this  throne,  as  there  were  seven  ministers  attendant  ou 
the  throne  of  a  Persian  monarch.  We  have  an  ample  proof  of 
this,  Tobit  xii.  15.  I  am  Raphael,  one  nf  the  seven  holy  an- 
gels, which  present  the  prayers  of  the  saints,,  and  whic/igo 
in  and  out  before  the  glory  of  the  Holy  One.  And  in  Jonathan 
ben  Uzziel's  Targum,  on  Gen.  xi.  7.  God  said  to  the  sevbn 
ANGELS  which  stand  before  hrm,  Come  now,  &c. 

In  Pirkey  Eliezer,  4.  and  vii.  "  The  angels  which  were  first 
created  minister  before  Him,  without  the  veil."  Sometimes 
they  represent  them  as  seven  cohorts  or  troops  of  a7}gels,  un- 
der whom  are  thirty  inferior  orders. 

That  seven  angels  are  here  meant,  and  not  the  HcJy  Spirit, 
is  most  evident  from  tlie  m/ace,  the  number,  and  the  tradition. 
Those  who  imagine  the  Holy  Ghost  to  be  intended,  suppose 
the  number  seren  is  used  to  denote  His  manifold  gifts  and 
graces.  That  these  seven  spirits  are  angels,  see  chap.  iii.  1. 
iv.  5.  and  particularly  v.  6.  where  they  are  called  the  seven 
spirits  of  God  sent  forth  into  all  the  earth. 

5.  The  faithful  ivitness]  The  true  Teacher,  whose  testi 
mony  is  infallible,  and  wlio.se  sayings  must  all  come  to  pass. 

The  first  begotten  of  the  dead]    Pee  the  note  on  (.'oloss.  i.  18 

?7ie  prince  of  the  kings]  'O  apxwv,  the  Chief  or  Head  n( 
all  earthly  potentates  ;  wlio  has  them  all  under  His  dominion 
and  control,  and  can  dis|iose  of  them  as  He  will. 

Unto  him  that  loved  ws]     This  should  begin  a  new  verse, 


in  Phrygia,  Famphylia  Galatia,  Pontus,  Cappadocia,  &<:.  &c.  '  as  it  is  the  commencement  of  a  new  subject.     Our  salvation  i» 
494 


Jesiis  is  the  Beginning  and  the 


CHAPTER  I. 


E7id  ;  the'  Pirst  and  the  Last. 


the  "•  first  begotten  of  the  dead,  and  "  the  prince  of  the  kings 
of  the  earth.  Unto  him  "  that  loved  us,  ^  and  washed  us  from 
our  sins  in  his  own  blood, 

6  And  hath  "i  made  us  kings  and  priests  unto  God  and  his  Fa- 
ther ;  ■■  to  him  6e  glory  and  dominion  for  ever  and  ever.  Amen. 

7  '  Behold,  lie  cometh  with  clouds  ;  and  every  eye  shall  see 
him,  and  '  they  also  which  pierced  him  :  and  all  kindreds  of 
the  earth  shall  wail  because  of  him.     Even  so,  Amen. 

8  °  I  am  Alplia  and  Omega,  the  beginning  and  the  ending, 
saith  the  Lord,  "  which  is,  and  which  was,  and  which  is  to 
come,  the  Almighty. 

ml  Cor.  15.50.  Col.1.13.— nEph.1.20.  Ch.ir.l4.&.  19.  16.— o  .Tohn  IS.'Jt.fc  15.9. 
O»1.2.a0.-pHeb.9.1-!.  IJohn  I.7.— q  1  Pet.!J.S,  9.  Ch.5. 10.&  a).fi.— r  1  Tim6.li;. 
Hel>.13t>l.  1  P«.4.U.&5.11.— •Dan.7.13.  MMt.24.30.& 86.54.  Acts  1.11.— t  ZmIi. 
13  10    John  19.37. 


attributed  to  the  love  of  God,  who  gave  His  Son  ;    and  to  the 
love  of  Christ,  who  died  for  us. — See  John  iii.  16. 

Washed  us  from  our  sins]  Tlie  redemption  of  the  soul, 
vyith  the  remission  of  sins,  and  purification  from  unrighteous- 
ness, is  here,  as  in  all  the  New  Testament,  attributed  to  the 
blood  of  Christ  shed  on  the  cross/or  -man. 

6.  Kings  and  priests']  See  on  1  Pet.  ii.  5,  9.  But,  instead 
of  /3a(nXeti  xai  iepeis,  kings  and  priests,  the  most  reputable 
MSS.  Versions,  and  Fathers,  liave/?a<r(A(:iai'iEP£tf,  a  kingdom, 
and  priest;  i.  e.  a  kingdom  of  priests,  or  a  royal  priesthood. 
The  regal  and  sacerdotal  dignities  are  the  two  highest  that 
can  possibly  e.xist  among  men ;  and  these  two  are  here  men- 
tioned to  show  the  glorious  prerogatives  and  stale  of  the  chil- 
dren of  God, 

To  him  be  glory]  That  is,  to  Christ ;  for  it  is  of  him  that 
the  prophet  speaks,  and  of  none  other. 

For  ever  and  ever]  E<f  tov;  anoimi  rwti  atoivov,  to  ages 
of  ages ;  or  rather  through  all  indefinite  periods,  through  all 
time,  and  through  eternity. 

Amen]  A  word  of  affirmation  and  approbation  ;  so  it  shall 
be  :  and  so  it  ought  to  be. 

7.  Behold,  he  cometh  with  clouds]  This  relates  to  His  com- 
ing to  execute  jiulgment  on  the  enemies  of  His  religion  :  per- 
Iiap'5  to  Ills  coining  to  destroy  .Jerusalem,  as  he  was  to  be  par- 
ticu'iiiiy  manifested  to  them  XhnX  pierced  Him  :  which  must 
mean  the  incredulous  and  rebellious  Jew^s. 

And  all  kindreds  of  the  earth]  Hao-ui  at  i^vXat  tt]s  yris,  all 
the  tribes  of  the  land.  By  this  the  Jewish  people  are  most  evi- 
dently intended  ;  and  therefore  the  whole  verse  may  be  under- 
stood as  predicting  tlie  destruction  of  the  Jews ;  and  is  a  pre- 
sumptive proof  thatthe  Apocalypse  was  written  beforethe  final 
iiverthrow  of  the  Jewisli  state. 

Eren  so,  Amen]  Nrti,  a^in",  yea,  Amen.  It  is  true,  so  be 
it.  Our  Lord  will  come  and  execute  judgment  on  the  Jews 
and  Gentiles.     This  the  Jews  and  Romans  particularly  felt. 

8.  lam  Alpha  and  Omega]  I  am  from  eternity  to  eternity. 
This  mode  of  speech  is  borrowed  from  the  Jews,  who  express 
the  whole  compass  of  things  by  K  aleph  and  n  tau  ;  the  first 
riiid  last  letters  of  the  Hebrew  alpliabet:  but  eis  St.  John  was 
writing  in  Greek,  he  aconminodatPS  the  whole  to  tlie  Greek 
alphabet,  of  which  A  alpha,  and  SI  omega,  are  the  first  and 
last  letters.  With  the  rabbins  n  "lyi  'Ka  mealeph  vead  tau, 
"  from  aleph  to  tau,"  expressed  the  wliole  of  a  matter,  fro?n 
the  beginning  to  the  end.  So  in  Yalcut  Ruhcni,  Tol.  17.  4. 
Adam  transgresse.d  the  whole  law,  from  aleph  to  tau  ;  i.  e. 
from  the  beginning  to  the  end. 

Ibid.  fol.  48.  4.  Abraham  observed  the  law  from  aleph  to  tau; 
i.  e.  he  kept  it  entirely,  from  beginniiig  to  end. 

Ibid.  fcl.  128.  3.  W/ien  the  holy  blessed  God  pronounced  a 
hiessing  on  the  Israelites,  He  did  it  from  aleph  to  tau  ;  i.  e. 
He  did  it  perfectly. 

The  beginning  and  the  ending]  That  is,  as  aleph,  or  alpha, 
is  the  beginning  of  the  alphabet,  so  am  I  the  Author  and  Cause 
of  all  things  :  as  tau,  or  omega,  is  the  end  or  last  letter  of  tlie 
niphabet,  so  am  I  the  End  of  all  things;  theDestroyer  as  well  as 
the  Establisher  of  all  things.  This  clause  is  wanting  in  almost 
every  MS.  and  Version  of  importance  It  appears  to  have  been 
added  firet  as  an  explanatory  note,  and  in  process  of  time  crept 
into  the  text.  It  is  worthy  of  remark,  that  as  the  union  of  « 
aleph  and  n  tau  in  Hebrew,  make  nN  ath,  or  et,  which  the 
rabbins  interpret  of  the  first  matter  out  of  which  all  things 
were  formed  ;  see  on  Gen.  i.  1.  so  the  union  of  A  alpha  and  SI 
omega  in  Greek,  make  the  verb  aw,  I  breathe  ;  and  may  very 
properly  in  such  a  .symbolical  book  point  out  Him  in  whom  we 
live,  and  more,  and  have  our  being :  for,  having  formed  man 
out  of  the  dust  of  the  earth,  He  breathed  into  his  nostrils  the 
breath  of  life;  and  he  became  a  living  soul :  and  it  is  by  the 
inspiration  or  in-breathing  of  His  Spirit,  that  the  souls  of 
men  are  quickened;  made  alive  from  the  dead,  and  fitted  for 
life  eternal.  He  adds  also,  that  he  is  the  Almighty,  the  all- 
powerful  Pramer  of  the  universe,  and  the  Inspirer  of  men. 

9.  Your  brother]  A  Christian  begotten  of  God  and  incorpo- 
rated in  the  heavenly /nnt/Zy. 

,  Companion  in  trib'ulatio'n]  SufTering  under  the  persecu- 
tion in  which  you  also  suffer. 

In  the  kingdom]  For  we  are  a  kingdom  of  priests  nnto  God. 

And  patience  of  Jesus]  Meekly  bearing  all  indignities,  pri- 
vations, and  sufferings,  for  the  sake,  and  after  the  example,  of 
our  Lord  and  Master. 

The  isle  that  is  called  Patmos]  This  island  is  one  of  the 
Sporades,  and  lies  in  the  /Sgean  Sea,  between  the  island  of 
iearia,  and  the  promontory  of  Miletus-    It  is  now  called  | 


9  I  John,  who  also  am  your  brother,  and  «  companion  in  tri- 
bulation, and  '  in  the  kingdom  and  patience  of  Jesus  Christ, 
was  in  the  isle  that  is  called  Patmos,  ^  for  the  word  of  God,  and 
for  the  testimony  of  Jesus  Christ. 

10  '  I  was  in  the  Spirit  on  '  the  Lord's  day,  and  heard  behind 
me  i"  a  great  voice,  as  of  a  trumpet, 

11  Saying,  °  I  am  Alpha  and  Omega,  ^  the  first  and  the  last : 
and,  What  thou  seesl  write  in  a  book,  and  send  it  unto  the 
seven  churches  which  are  in  Asia;  unto  Ephesus,  and  nnto 
Smyrna,  and  unto  Pergamos,  and  unto  Thyatirei,  and  unto 
Sardis,  and  unto  Philadelphia,  and  unto  Laodicea. 

u  Isa41.4.&44.6.&i4S.ia.  Ver.  t7.  Ch.2.8.&21.6.&a2  13.  Ver.U.— v  Ver.4.  CW. 
4.S.  4t.ll.17.  &  IG  5.— wpnil  1.7  a4.14.  2  Tim.  l.S.-x  Roirv  8.17.  2Tim.2.12.— 
7rh.6.9.  Ver.a-jAcls  10.10.  aCor.ia.2.  Cli.4.2.&  17.3.  «i  21.10.— »  John  30.26. 
ActsaO.7.   lCor.l6.2.-bCh.4.1.&  10.8.— c  Vtr.S.-d  Ver.l7. 

Pactino,  Patmol,  or  Pahnosa.  It  has  derived  all  its  celebrity 
from  being  the  place  to  which  St.  John  was  banished  by  one 
of  the  Roman  emperors;  whether  Domitian,  Claudius,  or 
Nero,  is  not  agreed  on  :  but  it  was  most  probably  the  latt^ 
The  island  has  a  convent  on  a  well  fortified-hill,  dedicated  to 
John  the  apostle  ;  the  inhabitants  are  said  to  amount  to  about 
three  hundred  men,  and  about  twenty  women  to  one  man.  It 
is  very  barren,  producing  very  little  grain,  but  abounding  in 
partridges,  quails,  turtles,  pigeons,  snipes,  and  rabbits.  It 
has  many  good  harbours,  and  is  much  infested  by  pirates. 
Patmos,  its  capital,  and  chief  harbour,  lies  in  ecLSt  long.  26° 
24',  north  lat.  37°  24.  The  whole  island  is  about  thirty  miles 
in  circumference. 

For  the  testimony  of  Jesus  Christ]  For  preaching  Christi- 
anity, and  converting  heathens  to  the  Lord  Jesus. 

10.  /  was  in  the  Spirit]  That  is,  I  received  the  Spirit  of 
prophecy,  and  was  under  its  influence  when  the  first  vision 
was  exhiljited. 

77je  Lord's  day]  The  first  day  of  the  week,  observed  as 
the  Christian  Sabbath,  because  on  it  Jesns  Christ  rose  from 
the  dead  :  therefore  it  was  called  the  Lord's  dai/ ;  and  has  ta- 
ken placeof  the  Jewish  Sabbath  throughout  the  Christianworld. 

I  heard  behind  me  a  great  voice]  This  voice  came  unex- 
pectedly and  suddenly.  He  felt  himself  under  the  Divine  af- 
flatus ;  but  did  not  know  what  scenes  were  to  be  represented. 

As  of  a  trumpet]  This  was  calculated  to  call  in  every  wan- 
dering thought,  to  fix  his  attention,  and  solemnize  his  whole 
frame.  Thus  God  prepared  Moses  to  receive  the  law.  Seo 
Exod.  xix.  16,  19,  &c. 

11.  I atn  Alpha  and  Omega,  the  first  and  the  last:  and] 
This  whole  clause  is  wanting  in  ABC.  thirty-one  others  ;  soma 
editions  ;  the  Syriac,  Coptic,  JDlhiopic,  Armenian,  Slavonic, 
Vulgate,  Arethai,  Andreas,  and  Pri77ictsius.  Griesbach  has 
left  it  out  of  the  text. 

Saying —  What  thou  seest,  write  in  a  bonk]  Carefully  note 
down  every  thing  that  is  represented  to  thee.  John  had 
the  visions  from  heaven  ;  but  he  described  them  in  his  own 
language  and  manner. 

Send  it  u7ito  the  seven  churches]  The  names  of  which 
immediately  follow.  In  Asia — This  is  wanting  in  the  princi- 
pal MSS  and  Versions.     Griesbach  has  left  it  out  of  the  text. 

Ephesus]  This  was  a  city  of  loni.'i,  in  Asia  Minor,  situated 
at  the  montli  of  the  river  Caystor,  on  the  shore  of  the  jEgean 
Sea,  about  fifty  miles  south  of  Smyrna. — See  Preface  to  tho 
Epistle  to  the  Ephesians. 

Smyrna]  Now  called  also  Ismir,  is  the  largest  and  richest 
city  of  Asia  Minor.  It  is  situated  about  one  liundred  and 
eighty-three  miles  west  by  south  of  Constantinople,  on  the 
shore  of  the  jEsrean  Sea.  It  is  supposed  to  contain  about 
one  hundred  and  forty  thousand  inhabilanrts,  of  whom  there 
are  from  fifteen  to  twenty  thousand  Greeks,  six  thousand 
Armenians,  five  thousand  Roman  Catholics,  one  hundred  and 
forty  Protestants,  eleven  thousand  Jews,  and  fifteen  thousand 
T\irks.  It  is  a  beautiful  city,  but  often  ravaged  by  the  plague, 
and  seldom  two  years  together  free  from  earthquakes.  In 
1758,  the  city  was  nearly  desolated  by  the  plague  ;  scarcely  a 
sufficient  number  of  the  inhabitants  survived  to  gather  in  the 
fruits  of  the  earth.  In  1688  there  was  a  terrible  earthquake 
here,  which  overthrew  a  great  number  of  houses:  in  one  of 
the  shocks,  the  rock  on  which  the  casUe  stood,  opened,  swal- 
lowed up  the  castle,  and  five  thousand  persons!  On  these  ac- 
counts, nothing  but  the  love  of  gain,  so  natural  to  man,  could 
induce  any  person  to  make  it  his  residence  ;  tliough  in  other 
respects,  it  can  boast  of  many  advantages.  In  this  city  the 
Turks  ha.ve  nineteen  mosques;  the  Gretks  Iwo  churches; 
the  Armenians  one,  and  the  Jews  eight  synagogues  ;  and  the 
English  and  Dutch  factories  have  each  a  chaplain.  Smyr- 
na is  one  hundred  miles  north  of  the  island  of  Rhodes,  long. 
27°  25'  E.  lat.  .38°  28'  N. 

Pergamos]  A  town  of  Mysia,  situated  on  the  river  Caicus. 
It  was  the  royal  residence  of  Eumenes,  and  the  kings  of  the 
race  of  the  Altali.  It  was  anciently  famous  for  its  library, 
which  contained,  according  to  Plutarch,  two  hundred  thou- 
sand volumes.  It  was  here  thatthe  membrancg,  PergamenicB, 
Pergamenian  skins,  were  invented;  from  whicli  we  derive 
our  word parchrnen  t.  Pergamos  was  the  birth-placeof  Galen , 
and  in  it,  P.  Scipio  died.  It  is  now  called  Pergamo,  and  Ber- 
gamo, and  is  situated  in  long.  27°  0'  E.  lat.  39°  13'  N. 

Thyatira]    Now   called  Akissal,   and  Akkissar,  a  city  of 

Natolia,  in  Asia  Minor,  seated  on  the  river  Hermus,  in  a  plain, 

eighteen  miles  broad,  and  is  about  fifty  miles  from  Pergamos  : 

long   27°  19'  E.  lat.  35°  15'  N.    The  houses  are  chiefly  built 

495 


1''hc  mnjcstlc  ajipcarnnce 


REVELATION. 


12  And  I  turneJ  to  see  the  voice  that  spake  witli  me.  And 
being  turned,  *!  saw  seven  golden  candlesticks  ; 

13  f  And  in  the  midst  of  the  seven  candlesticks  ^  one  like  un- 
to the  Son  of  man,  i'  clothed  with  a  garment  down  to  the  foot, 
and  ■  girt  about  tlio  paps  with  a  golden  girdle. 

14  His  head  and  ^  his  hairs  were  white  like  wool,  as  white  as 
snow  :  '  and  his  eye.'!  were  as  a  flame  of  fire  ; 

15  "And  his  feet  like  unto  fine  brass,  as  if  tliey  burned  in  a 
furnace  :  and  "  his  voice  as  the  sound  of  many  waters. 

16  "And  he  had  in  his  right  hand  seven  stars:  Pand  out  of 
liis  mouth  went  a  sharp  two-edged  sword  :  «  and  his  counte- 
nance fcis  as  the  sun  shincth  in  his  strength. 

eVer.20  Exod.25,S7.  Zc.-,h,4.'2 -fCh.a.I— j  Ezek.  I.Sn.  n,.n,7.13.&,  10.16.  Cli. 
1 1. 14.— I.  Dam.in.S  — i  Ch,  15  G  — k  Dan. 7.9  —1  Dan.  lO.C.  Cli,:?.  18  &  19. 12.-m  Ezek. 
1.7.  Dan.lO.S.  Ch.a.  IS.-n  F.(ek.4:-,.a.  Dan.  ll.l.O.  Ch.  14.a.&  I'.l.C— o  Ver.SO.  Ch. 
S.  I.&.3.  l.-p  laa.-)9a.   Epli6.l7.  Heb.4.  la.  Ch.8.ia,16.&  19.  l.^ai. 


of  earth,  but  the  mosques  ai-e  all  of  marble.  Many  remarkable 
ancient  inscriptions  have  been  discovered  in  this  place. 

Sardis]  Now  called  Surclo,  and  Sart,  a  town  of  Asia,  in 
Nalolia,  about  forty  miles  east  from  Smyrna.  It  is  seated  on 
the  side  of  mount  Tmolus,  and  was  once  the  capital  of  the 
Lijdiun  kings,  and  here  Croisus  reigned.  It  is  noAV  a  poor 
inconsiderable  village.     Long  28°  5'  E.  lat.  37°  51'  N. 

P/iiladelp/iio]  A  cily  of  Natolia,  seated  at  the  foot  of  mount 
Tmolus,  by  the  river  Cngamus.  It  was  founded  by  Atlalus 
Pkiladelplnis,  brother  oi  F^umerte.s,  from  wliom  it  derived  its 
name.  It  is  now  called  Alah-sheker,  and  is  about  forty  miles 
E.  S.  E.  of  Smyrna.     Long.  2S°  15'  E.  lat.  38°  28'  N. 

Laodicea]  A  town  of  Phrygia,  oa  the  river  Lycus ;  first 
called  Diospolis,  or  the  city  of  .lupiter.  It  was  built  by  Antio- 
chiis  Theos,  and  named  after  his  consort  Laodice.  See  the 
note  on  Col.  ii.  1.  And,  for  a  very  recent  account  of  these 
seven  cliurches,  see  a  letter  from  the  Reverend  Henry  Lind- 
sai/,  inserted  at  the  end  of  chap.  iii. 

12.  And  1  turned]  For  he  had  heard  the  voice  behind  him. 
To  sea  the  voice,  i.  e.  the  Person  from  whom  the  voice  came. 

Seven  golden  candlesticks]  'ETrra  Aiix>"ii?  xpvo-uf,  seven 
golden  lamps.  It  is  absurd  to  say,  a  golden,  silver,  or  brazen 
candlestick.  These  seven  lamps,  represented  the  seven 
churches,  in  which  the  light  of  God  was  continually  shi:ting, 
and  the  love  of  God  continually  burning.  And  they  arc  licre 
represented  as  golden,  to  sliow  how  ;37-cc!oms  they  were  in  the 
sight  of  God.  This  is  a  reference  to  the  temple  at  Jerusalem, 
wliere  there  was  a  candlestick,  or  chanaelier,  of  seven 
branches,  or  rather  si.K  branches ;  three  springing  out  on 
cither  side,  and  one  in  the  centre.  See  Exod.  xxvii.  17 — 23. 
This  reference  to  the  temple  seems  to  intimate  that  the  temple 
of  Jerusalem  was  a  type  of  the  wViole  Cliristian  church. 

13.  Like  unto  the  Son  of  man]  This  seems  a  reference  to 
Dan.  vii.  1-3.     This  was  our  blessed  Lord  Himself,  ver.  18. 

Clothed  with  a  garment  down  to  the  foot]  This  is  a  de- 
scription of  the  high-priest  in  his  sacerdotal  robes. — See  these 
described  at  large  iu  the  noteson  Exod.  xxviii.  4,  &c.  Jesus  is 
our  high-priest  even  in  heaven.  He  is  still  discliarging  the 
sacerdotal  functions  before  the  throne  of  God. 

Golden  girdle]  The  emblem  l>oth  of  regal  and  sacerdotal 
dignity. 

i4.  His  head  and  his  hairs  were  rehite  like  wool]  This  was 
not  only  an  emblem  of  His  antiquity ;  but  it  was  the  evi- 
dence of  His  glory ;  for  the  whiteness  or  splendour  of  His 
head  and  hair,  doubtless  proceeded  from  the  rays  of  light  and 
glory  which  encircled  His  head,  and  darted  from  "it  in  all  di- 
rections. The  splendour  around  the  head  was  termed  by  the 
Romans  nimbus,  and  by  us,  a  glory;  and  was  represented 
round  the  heads  of  gods,  deified  persons,  and  saints. 

Hiseyes  were  as  a  flame  of  fire]  To  denote  Ilis  omniscience, 
and  tlie  all-penetrating  nature  of  the  Divine  knowledge. 

15.  His  feet  like  unto  fine  brass]  An  emblem  of  His  sta- 
bility and  permanence,  brass  being  considered  the  most  dura- 
ble of  all  metallic  substances. 

Tlie  original  word  xuXfcoAi/Jai/fo,  means  the  famous  auri- 
r.halcum,  or  factitious  metal,  wl'iich,  according  to  Sitidas, 
ci6os  r]\tKTpov,  TiitnoTcpov  xfviTov.  was  "  of  the  colour  of  am- 
Vjer,  and  nwre  pr.vious  than  gold."  It  seems  to  have  been  a 
composition  of  gold,  silver,  and  brass;  and  the  same  with 
the  Corinthian  bra.is,  so  highly  famed  and  valued  ;  for, 
when  Lucius  Muminius  took  and  burnt  the  city  at  Corinth, 
many  statues  of  these  three  metals,  being  melted,  had  run  to- 
gether, and  formed  the  composition  already  mentioned,  and 
which  was  held  in  as  high  estimation  as  gold. — See  Pliny, 
Hist.  Nat.  lib.  34.  c.  2.  Plorus,  lib.  2.  c.  16.  It  may,  however, 
mean  no  more  than  co/jpe/- melted  with  the  lapis  calami naris, 
Avhich  converts  it  into  brass  ;  and  the  flame  that  proceeds 
from  the  metal,  during  this  operation,  is  one  of  the  most  in- 
tensely and  insufferably  vivid  that  can  be  imagined.  I  have 
often  seen  several  furnaces  employed  in  this  operation  ;  and 
the  flames  bursting  up  through  the  earth,  for  these  furnaces 
lire  underground,  always  called  to  remembrance  this  descrip- 
tion given  by  St.  John— His  feet  of  fine  brass,  as  if  they  burn- 
f.d,  in  a  furnace  ;  the  propriety  and  accuracy  of  which  none 
could  doubt,  and  every  one  must  feel,  who  has  viewed  this 
most  dazzling  operation. 

His  voice  as  the  sound  of  many  waters]  The  same  de- 
Rcnption  we  find  in  Ezek.  xiiii.  2.  The  glory  nf  the  God  of 
Israel  came  from  the  rcay  of  the  east:  and  His  voice  was  like 
the  noise  of  many  waters:  and  the  earth,  shincd  with  his 
glory. 

.496 


of  Jcsu.'i  Chrigf, 

17  And  '  when  I  saw  him,  I  fell  at  his  feet  as  dead.  And  ^  he 
laid  his  right  hand  upon  ine,  saying  unto  me,  Fear  not ;  '1  am 
the  first  and  the  last : 

18  °  I  am  he  that  liveth,  and  was  dead;  and,  behold,  vl  am 
alive  for  evermore,  Amen  ;  and  ™  have  the  keys  of  hell  and  of 
death. 

1;J  Write  ^  the  things  whicli  thou  hast  seen,  ^  and  the  things 
which  are,  ^  and  the  things  which  shall  be  hereafter. 

20  The  mystery  *  of  the  seven  stars  which  thou  sawest  in 
my  right  hand,  ^and  the  seven  golden  candlesticks.  The  se- 
ven stars  are  "the  angels  of  the  seven  churches  :  and  <>  the 
seven  candlesticks  which  thou  sawest  are  the  seven  churches. 

q  Actsafi.  13.  Ch.lO  1,— r  Ezek.  1.33.— s  Dan. 8. 18. Si  10. 10.— I  !sa.41.4.!!;44.G  SctS. 
12.  Ch.a.S.&aa.iS.  Vei-.n— u  Rr.tn.r,.9.— vCh.4.9.&5  I4.— w  Psa  fiS.al.  Ch.ai). 
I.— X  Ver.  la,  Sen— y  Cli.a.l,  Sic  — z  Ch.4. 1,  Sec- a  Vt-r.  IG.— b  Ver.  12.— c  Mal.2.7. 
Ch.a.  1,  &c.—dZech. 4.2.  Matt.ri.15.  Phil. 2.15. 


16.  In  his  right  hand  seven  stars]  Ihe  stars  are  afterward 
interpreted  as  representing  the  seten  angels,  messengers,  or 
bishops,  of  the  seven  churches.  Their  being  in  tlie  riglil 
hand  of  Christ,  shows  that  they  are  under  His  special  care, 
and  most  powerful  protection. — See  below. 

Out  of  his  moulk  went  a.  sharp  two-edged  strord]  This  is  no 
doulit  intended  to  point  ontlhejudgmentsuhout  to  \ippronouit-- 
cedhy  Christ  against  the  rebellious  Jews,  and  persecuting  Ro- 
m,ans  :  God's  judgments  were  just  now  going  to  fall  upon  both. 
The  sharp  ttoo-edged  sword  may  represent  the  v>ord.  of  God\n 
general,  according  to  that  saying  of  the  apo.^tle,  He'b.  iv.  12. 
Tlie  ipord  of  God  is  quick  and  powerftil,  sharper  llian  any 
tico-edged  strord :  piercing  even  to  the  diriding  asunder  of 
soul  and  spirit,  &c.  And  the  word  of  God  is  termed  the 
sicord  nf  the  Spirit,  Eph.  vi.  17. 

And  his  countenance  was  as  the  sun  shineth  in  his 
strength.]  His  face  was  like  the  disk  of  the  sun,  in  the  bright- 
est summer's  day,  when  there  were  no  clouds  to  abate  the. 
splendour  of  his  rays.  A  similar  form  of  expression  is  fouml 
in  Judges  V.  31.  hrt  them  that  love  him  he  as  /he  sun  ulicn 
he  GOETH  FORTH  IN  HIS  MIGHT.  And  a  Similar  description  m.-iy 
be  found,  Midrash  in  Yalcut  Simeoni,  Part  I.  fnl.  55.  4. 
"  When  Nioses  and  Aaron  came  and  stood  before  Pliaraoli, 
they  appeared  like  the  ministerin  g  ar,ge>s,  and  their  f'  'in-ii 
like  tlic  cedars  of  Lebanon ;  nan  ^^i'^iS  O''0'n  Qn-'i-'y  i'?ji?JT 
vegolgoley  eyneyhem  dornim  Icgolgoley  chamah  ;  and  the  pu- 
pils of  their  eyes  were  like  the  wheels  of  the  sii,n  ;  and  their 
beards  were  as  the  grape  of  the  palm-trees;  nanvo  !r!n'';s')'';i 
veziv  peneyhem  keziv  cliamah;  and  the  svlehdovr  of  tueih 
FACES  iras  as  the  splendoitr  of  the  sun. 

17.  I  fell  at  his  feet  as  dead]  The  appearance  of  the  glortf 
of  the  Lord  had  the  same  effect  upon  Ezekiel,  cli.  i.  28.  and 
the  appearance  of  Gabriel  had  the  same  effect  on  Daniel,  ch. 
viii.  17.  The  terrible  splendour  of  such  majesty  v/as  more 
tlian  the  apostle  could  bear ;  and  he  fell  down,  deprived  of  his 
senses  ;  but  was  soon  enabled  to  behold  the  vision  by  a  com- 
munication of  strength  from  our  Lord's  right  liand. 

18.  I  am  //E  that  liveth,  and  was  dead]  1  am  Jesus,  the  Pn- 
viour,  who,  though  the  Fountain  of  life,  have  died  for  man- 
kind ;  and  being  raised  from  the  dead,  I  shall  die  no  more,  this 
great  Sacrifice  being  consummated.  And  have  the  keys  of 
death  and  the  grave;  so  that  I  can  destroy  Uio  living,  find 
raise  the  dead.  The  key  here  signifies  the  power  and  aulho 
rity  over  life,  death,  and  the  grave.  This  is  also  a  rahbinica" 
form  of  speech.  In  the  Jerusalem  T'argu7n  on  Gen.  xxx.  22. 
are  tliese  words, — "There  are  four  keys  in  the  hunil  of  God 
which  He  never  trusts  eitlier  to  angel  or  serapli.  1.  Tiie  kr;/ 
of  the  rain.  2.  The  key  of  provision.  3.  The  key  of  thn 
grave.    And,  4.  Thp  key  of  the  barren  womb." 

In  Sanhedrim,  fol.  11.3  1.  it  is  said,  "  When  the  son  of  tho 
woman  of  Sarepta  died,  Elijah  requested  that  to  him  might  bo 
given  the  key  of  the  resurrection  of  the  dead.  They  said  to 
him,  there  are  three  key.i,  which  are  not  given  into  l!i;  hand 
of  the  apostle  ;  the  key  of  life,  the  key  of  the  rai>i,  and  llje  key 
of  the  resurrection  of  the  dead."  From  these  exanijdes  it  is 
evident  that  we  should  understand  oc-ijf,  hades,  here,  not  as 
hell,  nor  the  place  of  separate  spirits,  but  merely  asthc^r«Te  ; 
and  tlie  key  we  find  to  he  merely  the  emblem  of  potrer  and 
authority.  Christ  can  both  save  and  destroy ;  can  kill  and 
make  alive.  Death  is  still  inider  his  dominion,  and  he  can 
recall  the  dead  whensoever  He  pleases.  He  is  the  Resurrcc  • 
tion  and  tlie  Life. 

19.  Write  the  things  which  thou  hast  seen]  These  vision 
and  prophecies  are  for  general  instruction  ;  and,  therefore, 
every  circumstance  must  be  faithfully  recorded.  What  he 
had  seen,  was  to  be  written  ;  what  he  tras  about  to  see  rela- 
tive to  the  seven  churches,  must  be  also  written  ;  and  what  ho 
was  to  see  afterwards,  concerning  other  churches  and  states, 
wus  to  be  recorded  likewise. 

20.  77/e  mystery]  Tliat  is,  the  allegorical  explanation  of  ths 
seven  stars  is  tlie  seien  OHg-eis' or  ministers  of  the  churches  ; 
and  the  allegorical  meaning  of  the  seven  golden  lamps,  is  the 
seven  churches  themselves. 

1.  In  the  seven  stars  there  may  be  an  allusion  to  the  seals 
of  diff'erentTO^ces  under  potentates,  each  of  which  had  its  own 
particular  seal,  which  verified  all  instnnuents  from  that  of- 
tico  ;  and  as  these  seals  were  frequently  set  in  ri7tgs,  which 
were  worn  on  the  fingers,  there  may  be  an  allusion  to  those 
brilliant--i  set  in  rings,  and  worn  £7ri  roi  ^tjins,  iton  the  rigid 
hand.  In  Jer.  xxii.  21.  .lereiniah  is  represented  as  a  signet  na 
tlic  right  hand  of  the  Lord;  and  that  such  signets  were  in 


The  Epistle  to  the 

rings,  see  Gen.-  xxxviii.  IS,  25.  Exod.  xxviii.  11.  Dan.  vi.  17. 
Hag.  ii.  23.  On  close  examination,  we  shall  find  that  all  the 
symbols  in  this  book  have  tlieir  foundation  either  in  nature, 
fact,  custom,  or  general  opinion. 

2.  The  churches  are  rppresented  by  lliese  lamps  ;  they  liold 
the  oil  and  Vn^  fire,  and  dispense  the  light.  A  lamp  is  not 
liglitin  itself  I  it  is  only  tJie  instrument  of  dispensing  light, 
and  it  must  receive  botli  oil  and  fire,  before  it  can  dispense 
any  :  so,  no  church  has  in  itself  eitlier  grace  or  glory ;  it  must 
receive  all  from  Christ,  its  Head  ;  else  it  can  dispense  neither 
light  nor  life. 

3.  The  ministers  of  the  Gospel  are  sig7iets,  or  seals,  of  Jesus 
Christ;  He  uses  them  to  stamp  His  truth,  to  accredit  it,  and 
give  it  currency.  But,  as  a  seal  can  mark  nothing  of  itself, 
unless  applied  by  a  proper  iiand;  so  tlic  ministers  of  Christ 
can  do  no  good,  snril  no  truth,  impress  no  soul,  unless  the 
great  Owner  condescehd  to  use  fhem. 

4.  How  careful  should  the  church  be  that  it  have  the  oil  and 
the  light,  that  it  continue  to  l/urn  and  send  forth  Divine  know- 
ledge. In  vain  does  any  ihurch  pretend  to  be  a  church  of 
Christ,  if  it  dispense  no  light :  if  souls  are  not  enlightened, 
<iuickened,  and  converted  in  it.  If  Jesus  walk  in  it,  its  light 
xvill  shine  both  clearly  a[id  strong,  and  sinners  will  be  con- 


CHAPTER  II. Church  ,f  Kphcs-us. 

verted  unto  Him  ;  and  the  members  of  that  church  will  bij 
children  of  the  light,  and  walk  as  children  of  the  light,  and  of 
the  day  J  and  there  will  be  no  occasion  of  stumbling  in 
them. 

5.  How  careful  should  the  ministers  ni  Christ  be,  that  they 
proclaim  nothing  as  truth,  and  accredit  nothing  as  truth  but 
what  comes  from  tlieir  Master. 

They  should  also  take  heed,  lest,  after  having  preached  to 
others,  tliemselves  should  be  castaways  ;  lest  God  should  say 
unto  them  as  He  said  of  Coniah — As  I  live,  sai'h  the  Lord, 
though  Coniah,  the  son  of  Jehoinkim,  were  the  signet  upon 
MY  RIGHT  HAND,  yet  icoul'd  I pliirk  thee  thence. 

On  the  otlier  hand,  if  they  be  faitliful,  their  labour  shall  not 
be  in  vain  :  and  their  safety  shall  be  great.  Me  that  toucheth 
them  toucheth  the  apple  of  God's  eye  ;  and  none  shail  be  able 
to  pluck  them  out  of  His  hand.  They  are  the  angels  and  am- 
bassadors of  the  Lord  ;  their  pereons  are  sacred  ;  they  are  thK 
messengers  of  the  churches,  and  the  glory  of  Ciwisl.  Should 
they  lose  their  lives  in  the  work,  it  will  be  only  a  speedier  en- 
trance into  an  eternal  glory. 

The  rougher  the  way,  the  shorter  their  stav  ; 

The  troubles  that  rise 

Shall  gloriously  hurry  their  souls  to  the  skies. 


CHAPTER  II. 

The  epistle  to  the  church  of  Ephesiis,  commending  their  labour  and  patience,  1 — 3.  And  reprehending  their  having  left 
their  first  love  ;  exhorting  them  to  repent,  with  the  promise  of  the  tree  of  life,  4—7.  The  enistle  to  the  church  of  Sm'yrna, 
commending  '.heir  piety,  and  promising  them  support  in  their  tribulation,  S— 11.  The  epistle  to  the  church  of'Pcrgamos, 
commending  their  steadfastness  in  the  henvenly  doctrine,  12,  13.  And  reprehending  their  laxily  in  ecclestiistical  disci- 
pline, in  tolerating  heretical  teachers  in  the  church,  14,  15.  The  apo.it'e  crhorts  them  to  repent;  With  the  promise  of  the. 
white  stone  and  new  name,  16,  17.  The  epistle  to  the  church  of  Thyatira,  teith  a  cotnnlendalion  of  their  charity,  faith, 
and  patience,  18,  19.  Reprehending  their  toleration  of  Jezebel,  the  false  prophetess,  who  is  threatened  tcith  grievous 
punishment,  20—23.  Particular  exhortations  and  promises  to  this  church,  24—29.  [A.  M.  cir.  4100.  A.  D.  Cir.  96 
Impp.  Flavio  Domitiano  Cees.  Aug.  et  Nerva. ] 


UNTO  the  angel  of  the  church  of  Ephesus  write ;  These 
things  saith  *  he  that  holdeth  the  seven  stars  in  his  right 
liand,  b  who  walketh  in  the  midst  of  the  seven  golden  camlle- 
sticks  : 
2  '  I  know  thy  works,  and  thy  labour,  and  thy  patience,  and 
how  thou  canst  not  bear  them  which  are  evil :  and  <*  thou  hast 
tried  them  '  which  say  they  are  apostles,  and  are  not,  and  hast 
found  them  liars  : 

»Ch  1.16,-20-b  Ch.1.13— c  Pja.1.6.  Vcr. 9,13,19.   C!i.3.1,S,15.— d  1  .Iohn4.t. 


NOTE.'^. — I  must  here  advertise  my  readers — 1.  That  I  do 
not  perceive  any  metaphorical  or  allegorical  meaning  in  the 
epistles  to  these  churches.  2.  I  consider  the  chui-ches  as  real; 
and  that  their  spiritual  state  is  here  reallyand  literally  pointed 
out ;  and,  that  they  have  no  r  ■jference  to  the  state  of  the  church 
of  Christ  in  all  ages  of  the  world,  as  has  been  imagined  ;  and 
that  the  notion  of  what  has  been  termed  the  Epliesian  state, 
the  Sinyrnian  state,  tlie  Pcrg.amenean  state,  the  Thyatirian 
state,  &c.  &c.  is  unfounded,  absurd,  and  dangerous  ;  and  such 
expositions  should  not  be  entertained  by  any  who  wish  to  ar- 
rive at  a  sober  and  rational  knowledge  of  the  Holy  f>criptures. 
3.  I  consider  the  angel  of  the  chun^h  as  signifying  the  mes- 
senger, the  pastor  sent  by  Christ  and  His  apostles  to  teach  and 
edify  that  chiuxh.  4.  I  consider  what  is  spoken  to  this  angel 
as  spoken  to  the  whole  church;  and  tliat  it  is  not  his  particu- 
lar state  that  i.-*  described,  but  the  states  of  the  peo-ple  in  gene- 
ral, under  his  care. 

The  Epistle  to  the  Church  at  Ephesus. 

Verse  1.  Unto  the  angel  of  the  church  of  Ephesus]  By  ay- 
}  iXos,  angel,  we  are  to  understand  the  messenger  or  person 
sent  by  God  to  preside  over  this  church  ;  and  to  him  the  epis- 
tle is  directed,  not  as  pointing  out  his  state,  but  the  state  of  the 
church  under  his  care.  Angel  of  the  chicrch,  here,  answers 
exactly  to  that  officer  of  the  synagogue  among  the  Jews,  called 
■ii3''X  n'<Su;  sheliach  tsibbor,  the  messengsr  of  tlie  church, 
■whose  business  it  was  to  read,  pray,  and  tench  in  the  syna- 
g  )gue.  The  churcli  at  Ephesus  is  first  addressed,  as  being 
the  place  where  John  chicdy  resided  ;  and  the  city  itself  was 
the  metropolis  of  that  part  iif  Asia.  Tlie  am:el  or  bishop  at 
this  time  was,  most  probably.  Timothy,  who  presided  over 
that  church  before  Ht.  John  took  up  his  residence  there  ;  and 
who  is  supposed  to  have  continued  in  that  office  till  A.  D.  97, 
and  to  have  been  martyred  a  short  time  before  Si.  John's  re- 
turn from  Patnios. 

Holdeth  the  seven  stars]  Who  particularly  preserves,  and 
guides,  and  upholds,  not  only  tlie  ministers  of  those  seven 
chmrhes,  but  all  the  genuine  ministers  of  his  Gospel,  in  all 
ages  and  places. 

WalliCtlt  in  the  midst  of  the  seven  golden  candlesticks]  Is 
the  Supreme  Bishop  and  Head  not  only  of  those  churches,  but 
of  all  the  cluirches  or  congregations  of  His  people  througliout 
the  world. 

'i  I  know  thy  works]  For  the  eyes  of  the  Lord  are  through- 
out the  earth,  beholding  the  evil  and  the  good  :  and  being  om- 
nipresent, all  things  are  continually  open  and  naked  before 
Him.  It  is  worthy  of  remark,  that  whatsoever  is  praisewor- 
thy in  any  ot  these  churches,  is  first  mentioned  :  thereby  in- 
timating that  God  is  more  intent  on  finding  out  the  good,  than 
the  evil,  in  any  person  or  church;  and  that  those  who  wish 
to  reform  such  as  have  fallen,  or  are  not  making  sufficient  ad- 
vances in  the  Divine  life,  should  take  occasion  '"-oro  tho  rood 
Vol.  VI.  3  R 


3  And  hast  borne,  and  hast  patience,  and  for  my  name's 
sake  hast  laboured,  and  hast  f  not  fainted. 

4  Nevertheless  I  have  somewhat  against  thee,  because  thou 
hast  left  thy  first  love. 

5  Remember  therefore  from  whence  thou  art  fallen,  and  re- 
pent, and  do  the  first  works  ;  ■  or  else  I  will  come  unto  tliee 
quickly,  and  will  remove  thy  candlestick  out  of  liis  place,  ex- 
cept thou  repent. 

eSCor.U.n    3Pet.^l.-fr;al.6.9.  Heb.I^S.S.-r  .Mntt. 21.41,  « 

which  yet  remains,  to  encourage  them  to  set  out  afresh  for  the 
kingdom  of  heaven.  Tlic  fallen,  or  backsliding,  who  havi, 
any  tenderness  of  c<mscieiice  left,  are  easily  discourased  :  and 
are  apt  to  think,  that  there  's  no  seed  left  from  which  any  har- 
vest can  be  reasonably  expected.  Let  sucli  be  told,  thatthere 
is  still  a  seed  of  godliness  remaining';  and  that  it  requires  only 
watching  and  strengtiiening  the  things  which  remain,  by 
prompt  application  to  God  tinough  Christ,  in  order  to  bring 
them  back  to  the  full  enjoyment  of  all  they  have  lost :  and  to 
renew  them  in  the  spirit  of  their  mind.  Ministers  continually 
harping  on  ye  are  dead,  ye  are  dead,  there  is  little  or  no 
Christianity  amnog  yon,  &c.  &c.  area  contagion  in  a  church  ; 
and  spread  desolation  and  death  wlieresoever  they  go.  Is  it 
not  easy  to  say  in  such  cases — '•  Ye  have  lost  ground ;  but  yo 
have  not  lost  all  your  grou7ul :  ye  might  have  been  much  far- 
tlicr  advanced  ;  but  through  mercy  ye  are  stjU  in  the  way 
The  Spirit  of  God  is  grieved  by  you  ;  but,  it  is  evident,  he  has 
not  forsaken  you.  Ye  have  not  walked  in  the  liglit  as  ye 
shonW  ;  but  your  candlestick  is  not  yet  removed,  and  still  the. 
light  shines.  Ye  have  not  much  zeal,  but  ye  have  a  lilfle.  In 
short,  God  still  strives  with  you;  still  loves  you;  still  waits 
to  be  gracious  to  you  ;  take  courage,  set  out  afresh  ;  come  to 
God  tlirough  Christ ;  believe — love — obey — and  you  will  soon 
find  days  more  blessed  than  you  have  ever  yet  experienced." 
Exhortations  and  encourasements  of  this  kind  are  sure  to  pro- 
duce the  most  blessed  effects  ;  and  under  such  the  work  of 
God  infallibly  revives. 

And  thy  labour]  He  knew  their  works  in  general.  Though 
they  had  left  their'^rsf  lore,  yet  still  they  had  so  much  love  as 
excited  them  to  labour,  and  enabled  them  to  bear  persecution 
patiently,  and  to  keep  the  faitli  ;  for  they  could  not  tolerate 
evil  men  :  and  they  had  put  fictitious  apostles  to  the  lest,  and 
had  found  them  to  be  liars,  pretending  a  Divine  commission 
while  they  had  none;  and  teaching  false  doctrines  as  if  they 
were  tlie  truths  of  God. 

Z.  And  hast  borne]  The  same  things  mentioned  in  the  prece- 
ding verse,  but  in  an  inverted  order  ;  the  particular  reason  nf 
which  does  not  appear ;  perhaps  it  was  intended  to  show  more 
forcibly  to  this  church,  that  there  was  no  good  which  they  had 
done,  nor  evil  which  they  had  sufTeied,  that  was  forgotten  be 
fore  God. 

And  hast  not  fainted]  They  must  therefore  have  liad  a 
considerable  portion  of  this  love  remaining,  else  they  could 
not  have  thus  acted. 

4.  Nevertheless  I  have  some\v\\a.\.  against  thee]  The  clause 
should  be  read  according  to  the  Greek  thus: — But  I  have 
against  thee,  that  thou  hast  left  thy  first  love  They  did  not 
retain  th-it  strong  and  ardent  affection  for  God  and  sacred 
things  which  they  had,  when  first  brought  to  the  knowledge 
of  the  truth,  and  justified  by  faith  in  Christ. 

5.  Remember]  Consider  the  state  nf  grace  in  which  vouoncs 

iO'I 


'i7ic  Epistle  to  ihe  Church 


REVELATIOI^. 


of  Smrjrna,  and  of  Pergama^, 


6  Bat  tins  thoiT  hast,  that  thou  liatcst  the  deeds  of  h  the  Xi- 
ccilaitit'nes,  which- 1  also  hate. 

7  i  Ke  that  hMh  an  ear,  let  him  hear  what  the  spirit  saith 
iinto  the  churches;  To  him  that  overcometh  will  I  give  it  to 
e;it  of  1  the  tree  of  life,  which  is  in  the  midst  of  the  paradise 
of  God. 

8  And  unto  the  angel  of  the  church  in  Smyrna  write  :  The.se 
things  saith  ""  the  first  and  the  last,  which  was  dead,  and  is 
alive; 

9  "  I  know  thy  works,- and  tribulation,  and  povei'ty,  (bttt  thou 
art '' rich)  and  /  ktiow  the  blasphemy  of  p  them  wliich  say 
they  are  Jews,  and  are  not,  '  but  are  the  synagogue  of  Satan. 

10  '^  Fear  none  of  those  things  which  thou  shalt  suiTei- :  bc- 

h  Vtr.15.— rMiltll.lS  &  13.9,  «.  Ver.Il,  17, -29.  Ch.3.6,  13,  2a.&  ri-fl.— It  Ch. 
m.i,  l4.-lGe..esi5-3,9.— Ill  Chap.  1.8, 17, 18.— n'Veise  2.-0  Luke  ISat.  lTira.fi.18. 
.Tames  3.  D. 

Stood ;  the  happiness,  love  and  joy  which  yon  felt',  when  ye 
received  remission  of  sins  ;  tlie  zeal  ye  liad' for  God's  glory, 
and  the' solvation  of  mankind  ;  your  willing  obedient  spirit, 
your  cheerful  self-denial,  your  fervour  in  private  prayer,  your 
dciachmeiit  from  tlie  world,  and  your  heavenly-miudedness. 
lirmeriifter,  consider  all  these. 

Whence  ttirni  art  fallen]  Fallen  from  all  those  blessed  dis- 
positions and  gracious  feelings  already  mentioned.  Or,  reinein- 
her  what  a  loss  you  hare  sustained  ;  for  so  CKniiTTctv  is  fre- 
fiueiitly  used  by  the  best  Greek  writers. 

Repent].  Be  deeply  humbled  before  God  for  having  so 
carelessly  guarded  tlie  Divine  treasure. 

Dothe'first  icorks]  Resume  your  former  zeal  and  diligence : 
watch,  fasf,  pray,  reprove  sin,  carefully  attend  all  the  ordi- 
nances of  Gorf;  walk  as  in' his  sigiit,  and  rest  not  till  you  have 
recovered  all  your  lost  ground,  and  got  back  the  evidence  of 
your  acceptance  with  your  iMiiker. 

/  leill  come  unto  thee  qnickhj]     In  the  way  of  judgment. 

And  Wilt  remove  thy  ciindleslicli]  Take  away  My  ordinan- 
ces, remove  your  ministei^s,  and  send  you  a  famine  of  the 
word.  As' there  is  here  an  aWusinn  to  the  candlestick  in  the 
tabernacle  and  temple,  which  could  not  be  removed,  without 
suspending  the  whole  Levitical  service  ;  so  the  threatening 
here  intimates,  that  if  tliey  did  not  repent,  &c.  He  would  mw- 
church  them  ;  they  should  no  longer  liave  a  pastor,  no  longer 
have  the  word  and  sacraments,  and  no  longer  have  the  pre- 
sence of  tlie  Lord  Jpsua. 

6.  Tlie  deeds  of  the  Nicolaitanes]  These  were,  as  is  com- 
monly supposed,  a  sect  of  the  Gnostics,  who  taught  the  most 
impure  doctrines,  and  followed  the  most  impure  practices. 
They  are  also  supposed  to  have  derived  their  origin  from 
Nicolas,  one  of  the  seven  deacons,  mentioned  Acts  vi.  5. 
where  see  tlie  note.  Nicoliatans  taught  t-he  community  of 
wives:  that  adultery  and  fornication  were  things  indilTerent; 
that  eating  meats  otf'ered  to  idols  was  quite  lawful  ;  and  mixed 
several  Pagan  rites  with  the  (.'hristian  ceremonies.  Augustin, 
Irenseus,  Clemens  Alexandrinus,  and  Tertullian,  have  spoken 
largely  concerning  them.  f5ee  more  in  my  Preface  to  2  Peter, 
where  are  several  particulars  concerning  these  heretics. 

7.  He  thai  hath  an  ear]  Let  every  inielllgent  person,  and 
every  Christian  man,  attend  carefully  to  what  the  Holy  ?<pirlt, 
in  this  and  the  following  epistles,  says  to  the  churches. — t^ec 
the  note  on  Matt.  xl.  15.  where  the  same  form  of  speech  occurs. 

'J'ohim  that  overcoineth]  To  him  who  continues  steadfast 
in  the  faith,  and  uncorrupl  In  his  life  ;  who  faithfully  confesses 
Jesus,  and  neither  imbibes  Ilie  doctrines  nor  Is  led  away  by 
the  error  of  the  wicked ;  will  I  give  to  eat  of  the  tree  of  life. 
As  he  who  conquered  his  enemies  had,  gfneraily,  not  only 
great  lion  our,  but  also  a  reward  ;  so  here  a  great  reward  is 
promised  tw  i'i/cmiti,  to  the  conqueror  :  and  as  in  the  Grecian 
games,  to  which  there  may  be  an  allusion,  the  conqueror  was 
crowned  with  the  leaves  of  some  tree ;  here  Is  promised,  tliat 
they  should  eat  rf  the  fruit  of  the  tree  of  life,  which  is  uf  the 
tnidst  of  the  paradise  of  God;  that  is,  that  they  should  have 
a  happy  and  glorious  immortality.  There  is  also  here  an  allu- 
sion to  Gen.  ii.  0.  wliere  it  is  said  God  made  the  tree  of  life  to 
groiF  out  of  the  inidst  of  the  garden.  And  it  is  very  likely 
that  by  eating  the  fruit  of  this  tree,  the  immortality  of  Adam 
was  secured ;  and  on  this  it  was  made  dependent.  When 
Adam  transgressed,  he  was  expelled  from  this  garden,  and  no 
more  permitted  to  eat  of  the  tree  of  life  :  hence  he  became 
necessarily  mortal.  This  tree,  in  all  its  sacramental  elTects,  Is 
secured  and  restored  to  man  by  the  incarnation,  death,  and 
resurrection,  of  Christ.  The  tree  of  life  is  frequently  spoken 
of  by  the  rabbins;  and  by  it  they  generally  mean  the  immor- 
tality of  the  soul,  and  a  tinal  state  of  blessedness.—  isee  many 
examples  in  Schoettgen.  Tliey  talk  also  of  a  celestial  and 
terrestrial  paradise.  The  former,  they  say,  "  Is  for  the  re- 
ception of  tlie  souls  of  the  just  perfect ;  and  differs  as  much 
from  the  earthly  paradise  as  light  from  darkness.." 

The  Epistle  to  Ihe  Church  at  Smyrna. 

8.  Unto  the  angel]  This  was  probably  the  famous  Polycarp: 
nee  below. 

These  things  saith  the  first  and  the  last]  He  who  is  eternal ; 
Irom  whom  all  things  come,  and  to  whom  all  things  must  re- 
turn. Which  Lcas  dead ;  for  the  redemption  of  the  world  ; 
and  is  alive — to  die  no  more  for  ever.  His  glorified  humanity 
being  enthroned  at  the.  Father's  right  hand 

9.  /  Icnow  thy  w.'or/tAj  As  He  had  spoken  to  the  preceding 
church,  so  He  speaks  t)  this:  I  know  all  that  yc  have  done; 


hold,  the  devil  shall  cast  some  of  you  into  prison,  that  ye  may 
be  tried  ;  and  ye  shall  have  tribulation  ten  days :  *  be  thou 
faithful  unto.death,  and  1  will  give  thee  '  a  crown  of  life. 

11  "He  tliat  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  cliurches  ;  He  that  overcometh  shall  not  be  hurt  of 
>■  the  second  death. 

12  And  to  the  angel  of  the  church  in  Pergamos  write  ;  These 
things  saith  >"  he  which  hath  the  sharp  sword  with  two  edges  : 

13  '  I  know  thy  Avork.s,  and  where  thou  dwellest,  even 
^  where  Satan's  seat  is :  and  thou  boldest  fast  my  name,  and 
haet  not  denied  my  faith,  %ven  in  those  days  wlierein  Antlpas 
was  my  faitliful  martyr,  who  was  slain  among  you,  where  Sa- 
tan dwelleth. 

p  Rom.S.17,28,.a9.to9.6.— q  Chap. 3.9— r  Matl  10  22.-5  Mall  S4.  13.— t  James  I. 
1-2.  Cliap.'^  11.— u  Ver.7.  Chap  13.9.- vUhap.20.14.St.  21.8.— w  Chap.1.16.— i  Ver. 
2.— y  Ver.9. 

and  all  that  ye  have  suffered.  The  tribulation  here  mention- 
ed tnust  mean  persecution,  either  from  the  Jews,  the  hea- 
thens, or  fr-Mn  the  heretics ;  who,  because  of  their  flesh-pam- 
pering doccVlne,  must  have  liad  many  partisans  at  Sirtyrna. 

And  poverty]  Stripped  probably  of  all  their  temporal  pos- 
sessions, because  of  their  attachment  to  the  Gospel. 

But  thou  art  rich]  Rich  in  faith,  and  heirs  of  the' ll'ingdom 
of  Christ. 

The  blasphemy  of  them  rcbich  say  they  are  Jetcs]  There 
were  persons  there  who  professed  Judaism,  and  had  a  syna- 
gogue In  the  place,  and  professed  to  worsliip  the  true  God  : 
but  they  had  no  genuine  religion  ;  and  they  served  the  devil, 
rather  than  God.  They  applied  a  sacred  name  to  an  unholy 
thing  :  and  this  is  one  meaning  of  the  word  blasphemy  in  this 
iiook. 

10.  Fear  none  oftltdse  things  which  thou  shall  suffer]  This 
may  be  addressed  particularly  to  Polycarp,  If  he  was  at  th;it 
time  the  bishop  of  this  church.  He  liad  much  to  sull"er  ;  and 
was  at  last  burnt  alive  at  Smyrna,  about  the  year  of  our  Lord 
11J6.  We  have  a  veiy  aircient  account  of  his  martyrdom  ; 
which  has  been  translated'  by  Cave,  and'  is  worthy  of  the 
reader's  perusal.  That  account  states,  that  the  Jews  wer« 
particul.Trly  active  in  this  martyrdom ;  and  brought  the  fagots, 
&c.  by  which  he  was  consumed.  Such  persons  must  indeed 
have  been  of  the  synagogue  of  Satan. 

Ten  days]  As  the  days  in  this  bool:  are  what  is  commoii- 
ly  called  prophetic  days,- c-aizIi  answering  to  a  year,  the /e« 
days  of  tribulation  may  denote  ten  years  of  persecution  , 
and  this  was  precisely  the  duration  of  the  persecution  under 
Dioclesian ;  during  which  all  the  Asiatic  churches  were  griev- 
ously atfllctedi  Others  understand  tlie  expression  as  imply- 
ing//'egijeney  and'  abundance,  as  it  docs  in  other  parts  of 
Scripture.  Gen.  xxxi.  7,  41.  'Thou  hast  changed  my  wages 
TEN  TIMES  ;  i.e.  thou  hast  _/"j'e7ue«</j/ changed  my  wages. — 
Numb.  xiv.  22.  Those  men  have  fo.mj/led  me  now  these  ten 
TiJLES  :  i.  e.  they  have  frequently  and  grievously  tem;>ted  and 
sinned  against  me.  Neh.  iv.  12.  The  Jews  that  dwelt  by  them, 
came  and  said  unlo-us  ten  times  :  i.  e.  they  wercfrequjinth/ 
coming  and  informing  us  that  our  adversaries-  intended  to  ai- 
tack  us.  Job  xlx.  3.  These  ten  times  have  ye  reproached, 
me:  i.  e.  ye  have  loaded  me" with  eo;!<«»Ka/ reproaches.  Dan. 
i.  20.  In  all  matters  of  wisitom — he  found  t/irni  ten  times 
belter  than  all  the  magicians  :  i.  e.  the  king  froquen■^'^y  con- 
sulted- Dan-iel-  and  his  companions,  and  found,  thein^  inore 
abundantly  informed  and  tcise  than  all  his  counsellors. 

Some  think  the  shortness  of  the  affliction  is  here  intended, 
and  that  tlie  ten  days  are  to  be  understood  as  in  Terence, 
Heaut.  Act.  v.  sc.  1.  ver.  36.  Decern  dierum  vix  mi  est  fami- 
lia.    I  have  enjoyed  my  family  but  a  .9/(07'/  time. 

Be  thou. faithful  unto  death]  Be  firm,  hold  fast  the  faith  ; 
confess  Christ  to  the  last,  and  at  all  hazards  ;  and  tlwa  shall 
have  a  crown  of  life ;  thou  shall  be  crowned  wiHi  Hfe';  have 
an-  eternal  happy  existence,  though  thou  sufTer  a  temporal 
death.  It  is  said  of  Polycarp,  that  when  brought  before  the 
judge,  and  commanded  to  abjure  and  blaspheme  Christ,  ho 
firmly  answered,  "  Eighty  and  six  years  have  I  served  Him, 
and  He  never  did  me  wrong  ;  how  then  can  I  blaspheme  my 
King,  who  hatli  saved  me  V  He  was  then  adjudged  to  the 
flames,  and  sufF;i-ed  cheerfully  for  Christ,  his  Lord  and  Master. 

11.  He  that  overcometh]  The  conqueror,  who  has  stood  firm 
in  every  trial,  and  vanquished  all  his  adverwiries. 

Shall  not  be  hurt  of  the  second  death.]  That  is,  an.  eternal 
separation  from  God  and  the  glory  of  His  power;  as  what  we 
commonly  mean  hy  final  perdition.  This  is  another  rabbini- 
cal mode  of  speech  in  very  frequent  use  :  and  by  it  they  un- 
derstand the  punishment  of  hell  in  a  future  life. 

Tite  Epistle  to  the  Church  at  Pergamos. 

12.  The  angel  of  the  church  iii  Pergamos]  See  the  de- 
scription of  tills  place,  ch.  i.  2. 

Which  hath  the  sharp  sicord]  See  on  ch.  i.  16.  The  sword 
of  the  Spirit  ivhich  is  (he  word  of  God,  cuts  every  way  :  it 
convinces  of  sin,  righteousness,  and  judgment:  pierces  be- 
tween the  joints  and  rlie  marrow ;  divides  between  the  soul 
and  spirit;  dissects  the  whole  miml,  and  exhibits  a  regular 
anatomy  of  the  soul.  It  not  only  reiiroves  and  e.xposes  sin, 
but  it  slays  the  ungodly;  pointing  out  and  determining  the 
punishment  they  shall  endure.  Jesus  has  the  sword  with  the 
two  edges,  because  he  is  the  Saviour  of  sinners,  and  the  Judge 
of  quick  and  dead. 

13.  Where  Satan's  seat  is]  O;roii  «  HpovoiTW  Xarai/a,  where 


'The  Epistle  to  the 


14  But  I  have  a  few  ihiiis^s  against  thoe,  because  thou  hast 
there  them  that  hold  the  doctrine  of  '  Balaam,  who  taught  Ba- 
lac  to  cast  a  stuiiililing-block  before  tlie  children  of  Israel, 
•  to  eat  tilings  sacrificed  unlo  idols,  i"  and  to  commit  fornica- 
tion. 

15  So  hast  thou  also  tlievn  that  hold  the  doctrine  "  of  the  Ni- 
colaitanes,  'vhlch  thing  I  hate. 

7  N..ni.'M.U.toa5.1.&.3I.IG.  gPel.S.lJ.  Jude  ll.-a  Vci-.20.   Acta  15.29.   I  Cor. 3. 


CHAPTER  IT.  CliurchcfPergamot 

16  Kepent;  or  else  I  will  come  unto  thoe  quickly,  <i  and  will 
fight  against  them  with  the  sword  of  my  mouth. 

17  •  He  tliat  hath  an  ear,  let  him  hear  wliat  the  f=))iril  gaith 
unto  the  churches;  To  him  that overcometli  will  1  give  taeat 
of  the  hidden  matma,  and  will  give  him  a  white  stone,  and 
in  the  stone  fa  new  name  written,  which  no  man  knoweth, 
saving  he  that  receiveth  (7. 


Satan  liafi  his  throne  ;  where  he  reigns  as  king,  and  is  uni- 
versally obeyed.  It  was  a  maxim  among  the  Jews,  that  where 
the  law  of  dod  was  »vt  studied,  there  Satan  dwelt ;  but  he 
was  obligeJ  t(j  leave  the  place,  wlierc  a  synagogue  or  academy 
was  establislu'd. 

Thuii.  /widcslfast  mij  name]  Notwithstanding  that  the  pro- 
fession of  Cliristianity  exposed  this  church  to  the  bitterest 
iiersecution,  they  held  fast  tlie  name  of  Chris/iun,  U'hicli  they 
liad  receKJed  from  Jesus  Christ ; — and  did  not  deny  ttis faith  ; 
foe,  when  brought  to  tlie  trial,  t'ley  openly  professed  them- 
selves disciples  and  followers  of  their  Lord  and  Master. 

AiUipas  was  mij/aHliful  ynarlyr}  Who  this  Aniipas  was 
we  cannot  tell.  We  oiiiy  know  tiiat  he  wa.s  a  Christian,  and 
probably  bore  some  office  in  the  church ;  and  became  illustri- 
ous by  his  martyrdom  in  thf^  cause  of  Christ.  Tliere  is  a  work 
extant,  called,  Tlie  Acts  of  Antipus  which  makes  him  bishop 
of  I'ergamos,  and  states  that  he  Wi;s  put  to  death,  by  being  efi- 
rlosed  in  a  burning  br.'izen  bull.  Gut  this  story  confutes  itself, 
r.s  the  Romans,  unih^r  whose  government  Pergajnos  then  was, 
never  put  any  person  to  death  in  this  way.  It  is  supposed 
that  he  was  murdered  by  some  mob,  wlio  chose  this  way  to 
vindicate  th6  honour  of  their  God  jEsculapias,  in  opposition 
to  tlic  claims  of  our  Lord  Jesus. 

14.  /  tiave  itj'eit  tilings  against  thee]  Their  good  deeds  are 
lirst  carefully  souglit  out  and  conunended  ;  what  was  wrong  in 
them  is  touclied  with  a  gentle  but  etfectuul  hand. 

The  followers  of  Balaam,  the  Nn  olailans,  and  the  Gnostics, 
were  prolKiblJ'  all  the  same  kino  '  iJerSons ;  but  see  on  ver.  6. 
What  tlie  doctrine  of  Balaam  was,  See  the  notes  on  Num.  xxiv. 
XXV.  and  xx:!ci.  It  appears  that  there  were  some  then  in  the 
church  at  Pcrgamos  who  held  eating  things  offered  to  idols, 
in  honour  of  those  idols,  and  fornication,  indifl'erent  things. 
They  associated  with  idolaters  in  the  heathen  temples,  and 
partook  with  thCni  in  their  religious  festivals. 

15.  Tlie  doctrink  Hf  tiii  Nicolailans]    See  on  ver.  6. 

16.  Will  fight  against  llieni  \cith  the  sword  of  my  mouth]— 
Kee  on  ver.  12.  He  now  speaks  for  thetr  edification  and  sal- 
vatioH  ;  but  if  they  do  not  repent.  He  will  shortly  declare 
those  judgments  which  shall  unavoidably  fall  upon  them. 

17.  The  hidden  mannal]  It  was  a  constant  tradition  of  the 
Jews  tliat  the  ark  of  the  covenant,  the  tabled  of  stone,  Aaron's 
rod,  the  holy  anointing  oil,  and  the  pot  of  manna,  were  hidden 
by  king  Josiali,  when  Jerusalem  was  taken  by  the  Chaldeans  ; 
and  that  these  shall  all  be  restored  in  the  days  of  tlie  Messiah. 
This  7nan  na  was  hidden,  but  Christ  promi.^es  to  give  it  to  him 
that  is  conqueror.  Jesus  is  the  ark,  the  oil,  the  rod,  the  testi- 
mony, and  the  manna.  He  who  is  partaker  of  His  grace  has 
all  those  things  in  their  spiritual  meaning  and  perfection. 

/  wilt  give  him  a  white  sto7ie]  I.  It  is  supposed,  that  by  the 
white  stone  is  \neant pardon,  or  acrjuittanre,  and  the  evidence 
of  it ;  and  that  there  is  an  allusion  here  to  the  custom  observ- 
ed by  judges  in  ancient  times,  wlio  were  accustomed  to  give 
their  sufl'rages  by  ichile  and  Idaclc  pebbles  :  those  wlio  gave 
the  former,  were  for  absolving  the  culprit ;  those  who  gave 
the  latter,  were  for  his  cdndemiiation.  Tliis  is  mehtioned  by 
Ovid,  Metam.  lib.  xv.  ver.  41. 

Mos  erat  antiguis,  nireis  dirisque  lapillis, 

His  damiiare  reot,;  illis  ahsdlcere  culpa. 

Nunc  quoque  sic  lata  est  sententia  tristis  : 

"A  custom  Was  of  old,  and  still  remains. 
Which  life  or  death  by  suffrages  ordains  : 
W/tite  stones  and  hlaclc  within  an  urn  are  cast, 
"Vhe.  first  absolve,  hwifate  is  in  the  last."        Urvden. 
II    Others  suppose  there  is  an  allusion  here  to  conquerors 
i'lthe  public  games,  jvho  were  not  only  conducted  with  great 
pomp  into  the  city  to  which  they  belonged,  but  had  a  witite 
stone  given  to  them,  with  llieir  name  inscribed  on  it;  which 
badge  entitled  them,  during  their  whole  life,  to  be  maintained 
at  the  public  expense — See  Pind.    Olymp.   vii.  v.  and  tlie 
.S'cAo/ia  there :  and  see  the  collections  in  Wetstein,  and  Ro- 
senrniiller's  note.     These   were   called    Tesserte.  among  the 
Uoinans  ;  and  of  these  there  were  several  kinds. 

1.  TesseroR  conviviales,  which  answered  exactly  to  our 
cards  of  invilation,  or  tickets  of  admission  to  a  public  feast 
or  banquet;  when  the  person  invited  produced  his  tessera, 
he  was  admitted.  The  mention  of  the  hidden  manna  here 
may  seem  to  intimate  that  there  is  a  reference  to  tlicse  convi- 
vial tessera, ;  whether  given  to  the  victor  in  the  public  games, 
crititling  him  to  be  fed  at  the  public  expense,  or  to  a  particular 
frienrt  inviting  him  to  a  family  meal,  or  to  a  public  banquet. 

2.  There  were  tessera  inscribed  witb  ditterent  kinds  of 
things,  such  as  provisions,  garments,  gold  or  silver  vessels, 
h.orses,  mares,  slaves,  &c.  The.se  were  sometimes  thrown  by 
the  Roman  emperors  among  the  crowd  in  the  theatres;  and 
he  that  could,  snatched  one,  and  on  producing  it,  he  received 
the  name  of  which  was  inscribed  on  it.— But  from  Dio 
Cassius   it  appears   that  liose  tessera:  wer^  small  wooden 


balls,  whereas  the  tesserm,  in  general,  were  square,  whence 
they  had  their  name,  as  having  /'oh rs/r/e?,  angles,  or  corners. 
mi  T€aaapr]v,  tbl  rcaaiipav  vorahnnt, fi gtirani  qiiamvis  quad- 
ratani,  qucx,  quatuor  angulos  haheret : — and  these  wfere  inailu 
i>[  stone,  7nurblc,  bone  or  ivory,  lead,  brass,  or  other  metal. — 
See  Pitiscus. 

3.  7'esser(B  framentarice,  or  tickets  to  receive  graii/i  in  the 
public  distributions  of  corn  ;  the  name  of  the  person  who  wa.'* 
to  receive,  and  the  quantum  of  grain,  beir.^  l»tli  inscrihect 
on  this  badge  or  ticket.  Those  who  did  not  need  this  publin 
provision  for  themselves,  were  permitted  to  Sell  their  ticket ; 
and  the  bearer  was  entitled  to  the  quantum  of  grain  luenlion- 
ed  on  it. 

4.  But  the  most  remarkable  of  these  instruments  were  the 
tesserm  hospitales,  which  were  given  as  badges  n{ friendship 
and  aW/ance  ,-•  and  on  which  some  device  was  engraved,  aau 
testimony  that  a  contract  of  friendship  had  been  made  be- 
tween the  parties.  A  small  oblong  square  piece  of  wood,  bone, 
stone,  or  ivory,  was  taken  and  ilivided  into  two  equal  parts, 
en  wliich  each  of  the  parties  wrote  his  own  name,  and  then 
iiiterchnnged  it  with  the  other.  This  was  carefully  preserved, 
and  handed  down  even  to  posterity  in  the  same  family;  and 
by  producing  this  when  they  travelled,  it  gave  a  mutual  claim 
to  the  bearers,  of  kind  reception  and  hospitable  entertainment 
at  each  other's  houses. 

It  is  to  tills  custom,  tliat  Pluutus  refers  in  his  PoiNULus, 
Act  V.  sc.  2.  ver.  80.  in  the  interview  between  Agorastoclen, 
and  his  unknown  uncle  Ifanno : 

Hanno.  —  O  vii  poputaris,  salve  ! 

Agorastocles. — Et  tu  edepol,  quisquis  es. 
Et  si  quid  opus  est,  quceso,  die  ;  atque  impera, 
Popularitotis  caussa. 

Hanno.^/ZoAco  gratiam. 
Ver  urn  ego  iiic  hospitium  liaheo:  An  t{ddm<R  filium 
QntFro  conmonstra,  si  nox^isti,  Agora-itoclem. 
Ecquem  adulescentem  tu  liic  riovisti  Agorastoclem? 

Agor. — Siquidem  tu  Antidamrz  hie  quoiris  adoptatitium, 
Ego  sum  ipsus,  q7iem  tu  quecris. 

Han. — Hem!  quid  ego  audio! 

Agor. — Antidama  gnatum  me  esse. 

Han. — Si  ita  est,  tesseram 
Conferre,  si  vis  hospitalem,  eccam,  ddtilli. 

AcoR.—Ageduin  hue  ostende;  est  par  probe:  nam  liabto 
domi. 

Han. — O  mi  Jiospes,  salve  multitm.'  nam  mihi  tuus pater, 
Pater  tuus  ergo,  hospes  Antidamasfuit. 
Hmc  mihi  hospitalis  tessera  cum  illofuil. 

Agor. — Ergo  hie  apud  me  hospitium  tibi  prefbehitur. 
Nam  hand  repudio  hospitium  neque  Cart/iuginem, 
hide  sim  oriundus. 

Han. — Dii  dent  tihi  omnes  qua  velis. 

Hanno. — Hail,  my  cohntryman  ! 

Agorastocles. — I  hail  thee  also,  in  the  name  of  Pollux,  who- 
soever thou  art.  And  if  thou  have  need  of  any  thing,  speak, 
I  beseech  thee,  and  thou  shalt  obtain  what  thou  askest,  for 
civility's  sake. 

Han. — I  thank  thee,  but  I  have  a  lodging  here  ;  I  seek  the 
son  of  Antidamas.  Tell  me  if  thou  knowest  Agorastocles  : 
dost  thou  know  in  this  place  the  young  Agorastocles  ! 

Agor. — If  thou  seek  the  adopted  son  of  Antidamas,  I  am  tha 
person  whom  thou  seekest. 

//«7i.— Ha  !  what  do  1  hear"? 

j4^or.— Thou  hearest  that  I  am  the  son  of  Antidamas. 

Han. — If  it  be  so,  compare,  if  thou  pleasest,  the  hospitable 
tessera:  here  it  is,  I  have  brought  it  With  nie. 

Agnr.—Comf.  then,  reach  it  inther :  it  is  the  e.xact  counter- 
part, I  have  the  other  at  home. 

Hon.—O  mv  friend,  I  am  very  glad  to  see  thee,  for  thy  fa- 
ther was  my  f'riend  ;  therefore  Antidamas  thy  father  was  my 
guest.     I  divided  this  hospitabU.  tessera  with  him. 

Agor. — Therefore  a  lodging  shall  be  provided  for  thee  with 
me  ;  (  reverence  hospitality,  and  I  love  Carthage  where  I  was 
boi-ii 

Han. — May  all  the  gods  grant  thee  whatsoever  thou  wishes!. 

The  tessera  taken  in  this  sense,  seems  to  have  been  a  kind 
of  tally :  and  the  two  parts  were  compared  together  to  ascer- 
tain tlie  truth.  Now,  it  is  very  probable  that  St.  John  may 
allr.de  to  this  ;  for,  on  this  mode  of  interpretation,  every  part 
of  the  verse  is  consistent.  1.  The  word  xpri't>"f,  (loes  not  ne- 
cessarily  signify  a  stone  of  any  kind,  tjut  a  suflVage.  sentence, 
decisive  vote ;  and  in  this  place  seems  answerable  to  the  tes- 
sera.— The  tessera  which  llanno  had,  he  tells  us,  in  his  Punic 
language,  was  inscribed  with  the  image  or  name  of  his  god. 
"  Sigilluni  hospitii  mei  est  tabula  scnipta.  cujus  sculptum 
est  Deus  mens."  This  is  the  interpretation  of  the  Punic 
words  at  the  beginning  of  (he  above  .ntli  .\f  t  of  the  Paenu.lusi, 
as  given  by  Bocliart.  2.  The  person  who  held  it  had  a  rigiit 
to  entertainment  in  the  hounc;  of  him  who  originally  gave  it; 


The  Epi>>Llc  to  the 


REVELATION. 


Church  of  Tliyahra 


18  And  unto  the  angel  af  tlie  church  in  Thyatua  write  ; 
Tliese  tilings  saith  the  Son  of  God,  ^  who  hath  his  eyes  like 
unto  a  flame  of  fire,  and  liis  feet  are  like  tine  brass  ; 

19  h  I  know  thy  works,  and  charity,  and-  sei-vice,  and  faith, 
and  thy  patience,  and  thy  works ;  and  the  last  lo  be  more  tlian 

the  first.  ,        ,  .  .     .  „       ,. 

20  Notwitlistanding  I  have  a  few  things  against  tliee,  because 
thou  siiffprest  tliat  woman  i  Jezebel,  which  calleth  herself  a 
prophetes?,  to  teach  and  to  seduce  my  servants  k  to  commit 
fornication,  and  to  eat  things  sacrificed  unto  idols. 

21  And  I  gave  lier  space  '  to  repenl  of  her  fornication  ;  and 
she  repented  not. 

22  Di^liold,  I  will  cast  her  into  a  bed,  and  them  that  commit 
adultery  with  her  into  great  tribulation,  except  they  repent  of 
their  deeds. 

23  And  I  will   kill  lier  children  with  death  ;   and  all  the 


irCh.  I.  11,  irj.-h  Ver.  2.-i  1  Klinjs  IS  31,&S1  S5.    S  Ki 
Arts  IS.'O.a    I  Cor  In.l9.?l1.  Ver.l4.— 1  Rom.S  4.  Ch.9  Sfl 
18.9.&;a.l7.  2Chron6.30.  Psa.7.!(.  Jcr. 
\.-M.    KOU1.S27. 


-k  Ejoci,34.l5. 

n  lii  7.  I  Chion. 

ri.20.&17.10.&ai.ia  Jolina.a4,53.  Acts 


for  it  was  in  reference  to  tliis  tliat  the  friendly  contract  was 
made.  3.  The  names  of  the  contracting  persons,  or  some  de- 
vice, were  written  on  the  tessera,  whicli  commemorated  the 
friendly  contract :  and  as  the  parts  were  interchanged,  none 
could  know  that  name  or  devic,  or  the  reason  of  the  contract, 
hut  he  who  received  it.  4.  This  gave  the  bearer  a  right  to  the 
offices  of  hospitality,  when  produced;  he  was  accommodated 
with  food,  lodging,  &c.  as  far  as  these  were  necessary ;  and  to 
this  *he  eating  of  the  hidden  manna  may  refer. 

But  what  does  this  mean  in  the  language  of  Christ  1—1.  That 


churches  shall  know  that  ""  I  am  he  which  searcheth  the 
reins  and  hearts  :  and  "  I  will  give  unto  every  one  of  you  ac- 
cording to  your  works. 

24  But  unto  you  I  say,  and  unto  the  rest  in  Thyatira,  as  ma- 
ny as  have  not  this  doctrine,  and  which  have  not  known  the 
depths  of  Satan,  as  they  speak  ;  "  I  will  put  upon  you  none 
otiier  burden. 

25  But  P  that  which  ye  have  already ;  hold  fast  till  I  come. 

26  And  he  that  overcometh,  and  keepetli  '*  my  work.s  unto 
the  end,  "■  to  him  will  I  give  power  ovor  the  nations  : 

27  °  And  he  shall  rule  them  with  a  rod  of  iron ;  as  the  ves- 
sels of  a  potter  sliall  they  be  broken  to  shivers  :  even  as  I  re- 
ceived of  my  Fatiier. 

28  And  I  will  give  him  '  the  morning  star. 

29  '^  He  that  liath  an  ear,  let  him  hear  what  the  Spirit  saith 
unlo  the  churches. 


1  Psa.63  19.  Mali. 16  27.  Rom.2.(5.&  14  12.  aCor.S.lC 
-pCh.3.  U-qJnhn  6.29.  I  .lolm  3.23.-r  Ma 
■    "    ■    -  •■"    ■         "      1.8,9.  &4ai4.    Dan. 7 


Gal.6.5.  Ch.20.12.— 
.19.23.  Luke  22.29,  30. 
22.     Ch.  13. 5.46  19,15.— 


or,  as  his  icife,  to  have  restrained  her  ;  but  he  did  not  do  if, 
and  thus  she  had  every  opportunity  of  seducing  the  faitliful. 
This  is  what  Christ  had  a,§ai;ns/ themcssengcrof  tliischurch. 
21.  I  gave  her  space  to  repent]  "This  alludes  to  tlie  liistory 
of  Jezebel.  God  lit.st  sent  Elijah  to  Ahab  to  pronounce  a  se- 
vere judgment  upon  him ;  upon  which  Ahab  sliowed  tokens 
of  repentance,  and  so  God  put  olT  his  punishment.  By  these 
means  the  like  punishment  pronounced  against  Jezebel  was 
also  put  off.     Thus  God  gave  her  time  to  repent,  wliich  she 

^ o     „  fl'd  not;  but,  instead  of  that,  seduced  her  sons  to  tlie  same 

thcTpersonistakeninto  an  intimate°sta"te  of  friendship  with  Isins:  see  1   Kings  xxi.  2,  3,  29.     According  to  the  Mosaical 
Hiiu.    2.  Tliat  this  contract  is  witnessed  to  the  party  by  some    law,  the  punishment  of  idolatrous  seducers  was  not  to  be  de- 


especial  token,  sign,  or  seal,  to  which  he  may  have  recourse 
to  support  his  claim,  and  identify  his  person.  This  is  proba- 
bly what  is  elsewhere  called  the  earnest  of  the  Spirit:  seethe 
note  on  Eph.  i.  14.  and  the  places  there  referred  to.  He  then 
who  lias  received,  and  retains  the  witness  of  the  Spirit,  that 
he  is  adopted  into  the  heavenly  family,  may  humbly  claim,  in 
virtue  of  it,  his  support  of  the  bread  and  water  of  life  ;— the 
hidden  manna,  every  grace  of  the  Spirit  of  God  ;— and  the 
tree  of  life  ;  immortality,  or  the  final  glorification  of  His  body 
and  soul  throughout  eternity.  3.  By  this  state  of  grace  into 
■which  be  is  brought,  he  acquires  a  neto  name,  the  name  of 
child  of  God;  tlie  earnest  of  the  Spirit,  the  tessera  which  lie 
has  received,  shows  him  this  new  name.  4.  And  this  name 
of  child  of  God,  iio  man  can  know  or  understand  but  he  who 
has  received  the  tessera,  or  Divine  witness.  5.  As  his  Friend 
and  Redeemer  may  be  found  every  where,  because  He  fills 
the  heavens  and  the  earth,  every  where  he  may,  on  retaining 
this  tessera,  claim  direcliau,  succour,  support,  grace,  and  glo- 
ry :  and  tlierefore  the  privileges  of  him  who  overcometh  are 
the  greatest  and  most  ulo.ious  tliat  can  be  imagined. 

For  a  further  account  of  the  tessercc  of-the  ancients,  as  well 
as  for  engravings  of  several,  see  Grcexii  Thesaur.  ;  Pilisci 
I,exic. ;  and  Po/eju"  Supplement. ;  and  the  authors  to  whom 
these  writers  refer. 

The  Epistle  to  the  Chin ch  at  Thyatira. 

18.  These  things  saith  thi  Son  of  God]  See  the  notes  on 
chap.  i.  14,  l.'i. 

19.  I  know  thy  leorks]  And  of  these  lie  first  sets  forth  their 
charity,  rriv  ayavnv,  their  love,  to  God  and  each  other;  and 
particularly  to  the  poor  and  distressed:  and  liehce  followed 
their /fuM,  rnfTris-'f,  their  fidelity,  to  the  grace  they  had  re- 
ceived ;  -Am]  service,  t;;i^  (JiaKoi/iar,  and  ministration  :  proper- 
ly pious  and  benevolent  service  to  widows,  orphans,  and  the 
poor  in  general. 

And  thy  patience]  Tn"  vironovriv  cov,  thy  perseverance  un- 
der afjlirtionsand  persecutions  ;  and  thy  continuance  in  well- 
doing. I  pul  faith  hpfore  service,  according  to  the  general 
consent  of  the  best  MSB.  and  Versions. 

Thy  icorks]  The  continued  labour  of  love,  and  thorough 
obedience. 

The  last  to  be  77;ore  than  the  first]  They  not  wi\y  retained 
what  they  had  received  at  first,  but  grew  in  grace,  and  in  the 
knowledge  and  love  of  .Jesus  Christ.  Tliis  is  a  rare  thing  in 
most  Christian  churches;  they  generally  less  the  power  of 
religion,  and  rest  in  the  forms  of  worship  ;  and  it  requires  a 
powerful  revival  to  bring  Ihcm  lo  such  a  state  that  their  last 
works  shall  be  more  than  their  first. 

20.  'J'hat  woman  Jezef/el]  There  is  an  allusion  here  to  the 
liistory  of  Ahab  and  Jezebel,  as  given  in  2  Kings  ix.  x.  And 
althougli  we  do  not  know  who  this  Jezebel  was  ;  yet,  from  the 
allusion,  we  may  take  it  for  granted  she  was  a  woman  of 
power  and  influence  in  Thyatira,  who  corrupted  the  true  re- 
ligion, and  harassed  the  followers  of  God  inthatcity,  as  Jeze- 
bel did  in  Israel.  Instead  of  that  icoman  Jezebel,  mv  yvuaina 
l£?a/?//X,  many  excellent  MSS.  and  almost  all  the  ancient  Ver- 
fions,  read  rriv  yvvatKa  o-ou  legaffn^,  thy  wife  Jezebel :  which 
intimates,  indeed  asserts,  that  this  bad  woman  was  the  wife 
of  the  bishop  of  tlie  church  ;  and  his  criminality  in  suffering 
her  was  therefore  the  greater.  This  reading  Griesbach  lias 
received  into  the  text.  She  called  herself  a  proplietess,  ;'.  e. 
set  up  for  a  teacher ;  taught  the  Christians  that  fornication, 
and  eating  things  offered  to  idols,  were  mailers  of  inditrerence, 
and  thus  they  were  seduced  from  the  truth.     The  messenger, 


layed  at  all:  but  God  sometimes  showed  mercy;  and  now 
much  more  under  the  Christian  dispensation,  tliough  that  mer- 
cy is  often  abused,  and  thus  produces  the  contrary  eflect,  a» 
in  the  case  of  this  Jezebel. — See  Eceles.  viii.  It. 

22.  Behold,  I  icill  ca.it  her  into  a  bed]  "  This  again  alludes 
to  the  same  history.  Ahazicih,  son  of  Ahab  and  Jezebel,  by 
his  motlier's  ill  instruction  and  example,  followed  her  ways. 
God  punished  hiin  by  making  him  fall  down  as  is  supposed, 
from  the  top  of  the  terrace  over  his  house,  and  so  to  be  bed- 
ridden for  a  long  time,  under  great  anguish;  designing  tlierc- 
by  to  give  him  time  to  repent ;  but  when,  instead  of  ihat,  lia 
sent  to  consult  Baalzebub,  Elijah  was  sent  to  pronounce  a  final 
doom  against  his  impenitence.  Thus  the  son  of  Jeiehel,  who 
had  committed  idolati-y,  witli  and  by  her  advice,  was  long  cast 
into  tlie  bed  of  affliction,  and  not  repenting^  died :  in  the  same 
manner  his  brother  Jehoram  succeeded  likewise.  All  thiH 
while  Jezebel  had  time  and  warning  enough  to  rcpeni  ;  and 
though  she  did  not  prevail  with  Jehoram  to  continue  in  the 
idolatrous  worshipof  Baal ;  yet  she  persisted  in  herown  way, 
notwithstanding  God's  warnings.  The  sacred  writer,  there- 
fore, here  threatens  the  Gnostic  Jezebel  to  make  that  whereiu 
she  delighteth,  as  adulterers  in  the  bed  of  lust,  to  be  the  very 
place,  occasion,  and  instrument,  of  licr  greatest  tormenl  So 
in  Tsaiah,  the  bed  is  made  a  symbol  of  tribulation,  and  an- 
guish of  body  and  mind. — See  Isa.  x.xviii.  20.  Job  xxxiii.  19. 

23.  And  I  ivill  kill  her  children  with  death]  "That  is,  I  will 
certainly  destroy  her  ofispring  and  memory,  and  thereby  ruin 
her  designs.  Jezebel's  two  sons  being  both  kings,  were  both 
slain  ;  and  after  that  all  tlie  seventy  sons  of  Ahab,  2  Kings  x. 
1.  in  all  which  the  hand  of  God  was  very  visible.  In  the  same 
manner,  God  predicts  the  destruction  of  the  heretics  and  here, 
sics  referred  to.— Sec  ver.  16.  It  should  seem  by  the  expres- 
sion, I  am  he  ichich  searcheth  the  reins  and  the  hearts,  that 
these  heretics  lurked  about,  and  sowed  their  pernicious  doc- 
trines secretly.  But  our  Saviour  tells  them  that  it  was  in  vain, 
for  He  had  power  to  bring  their  deeds  to  light,  having  that  Di- 
vine power  of  searching  into  the  wills  and  affections  of  men  ; 
and  hereby  He  would  both  show  them  and  us  that  He  is,  ac- 
cording to  His  title,  The  Son  of  God;  and  hath  such  eyes  to 
pry  into  their  actions,  that  like  a  fire  they  will  search  into 
every  thing,  and  burn  up  the  chaff,  which  cannot  stand  His 
trial :  so  ihatihedepths  of  Satan,  mentioned  in  the  next  verse, 
to  which  this  alludes,  (Christ  assuming  riere  this  title  purpose- 
ly,) shall  avail  notliing  to  those  who  think,  by  their  secret  craft, 
to  undermine  the  Christian  religion  ;  He  will  not  only  bring 
to  light,  but  baffle  all  their  evil  intentions.     See  chap.  xvii.  9. 

24.  But  unto  you  I  sari,  and  unto  the  rest]  "But  unto  the 
rest,  &c.  This  is  the  reading  of  the  Complutensian,  and  seems 
preferable  to  the  common  one,  as  it  evidently  shows  that  the 
rest  of  the  epistle  wholly  concerns  the  faithful,  who  have  not 
received  the  former  doctrine  of  error.  I  ivill  put  upon  yo.u 
none  other  burden  is  a  commendation  of  the  sound  pai-t  of  the 
church;  that  they  have  no  need  of  any  new  exhortation,  or 
charge  lo  be  given  them  ;  no  new  advice,  but  to  persevere 
as  usual.— See  Horn.  xv.  14,  15.  The  expression  of  burden  is 
taken  from  the  history  of  Ahab,  2  Kings  ix.  25.  The  Lord 
laid  this  burden  on  him  :  a  word  often  used  by  the  prophe^ 
to  si"nily  a  prophecy  threatening  heavy  things  to  be  suffered. 
See  on  Isaiah  xiii.  1.  and  Numb,  h:  19."— SeeDndd's  Notes. 

It  is  worthy  of  remark,  that  the  Gnostics  called  their  doc- 
trine the  depths  of  God,  and  the  depths  of  Bythos,  intimating 
that  they  contained  the  most  profound  secrets  oi  Divine  wis- 
dom Christ  here  calls  tlicm  the  depths  of  Satan,  being  mas 
ter-picoes  of  his  suhtleti/.    Terhaps  they  thought  them  lo  be 


Oi'bishopof  this  church,  probably  her /iMsftanrf,  sw^ererf  this  .  I — ,,.■ .-      —      ,  .        , -l      ,     j     -i 

behadpowcrtohavecasthcrandhor  party  out  of  t^io  church;  |  of  Go'i,  while  a'lthe  time  they  were  deceive  .1  by  the  devil 
500 


The  Epistle  to  tliC  Church 


CHAPTER  111. 


of  SarJif,  and  of  Philadelphia. 


25.  That  which  ye  have]  That  is,  tlie  pure  doctrine  of  the 
Oospe]  -.—hold  fast  till  I  comr. ;  till  1  come  to  execute  the  judg- 
ments which  I  liiive  threatened. 

26.  Power  over  the  nations]  Every  witness  of  Christ  has 
power  to  confute  and  confound  all  the  false  doctrines  and 
■maxims  of  the  nations  of  the  world ;  for  Christianity  shall  at 
last  rule  over  all ;  Ihe  kingdom  of  Christ  will  coine,  and  the 
kingdoms  of  this  world  become  the  kingdoms  of  our  God,  and 
of  his  Clirist. 

27.  lie  shall  rule  them  with  a  rod  nf  iron]  He  shall  restrain 
vice  by  the  strictest  administrntin'n  nf  justice ;  and  those 
who  finally  despise  the  word,  and  rebel,  shall  be  broken  and 
destroyed,  so  as  never  more  to  be  able  to  niake  head  against 
the  truth.  This  seems  to  referto  the  heathen,  world ;  and  por- 
haps  Constantine  the  Great  may  be  intended,  who,  when  he 
overcame  Licinius,  became  the  instrument  in  God's  hand  of 
destroying  idolatry  over  the  whole  Roman  empire  ;  and  it  w;is 
60  effectually  bro/c'en  as  to  be  ever  after  like  the  fragments  of 


an  earthen  vessel ;  of  no  use  in  theinsches,  and  incapable  of 
being  ever  united  to  any  good  pnrpuse. 

23.  And  [  trill  ^ire  him  the  morning  star]  He  shall  have 
the  brightest  and  most  glorious  empire,  ne.vt  to  that  (if  Christ 
Himself,  .^nd  it  is  certain,  that  the  Roman  empire  under 
Constantine  the  Great,  was  the  brightest  emblem  of  the  latter 
day  glory  which  has  ever  yet  been  exhibited  lo  tlie  wo:  Id.  U 
is  well  known  that  sun,  moon,  and  stan,  are  emblems,  in 
prophetic  language,  of  empires,  /kingdoms,  and  states.  And 
as  the  morning  star  is  that  which  immediately  precedes  the 
rising  of  tiio  sun,  it  probably  here  iiKends  an  empire  which 
should  usher  in  the  universal  sway  of  the  kingdom  of  Christ. 

Ever  sinc^the  time  of  Constantino,  the  light  of  true  reli- 
gion has  been  increasingly  diflused;  and  is  sliining  more  and 
more  unto  the  perfect  day. 

29.  //«  that  liath  an  ear\  Let  every  Christian  pay  the  strict- 
est regard  to  these  predictions  of  Christ :  and  let  them  have  a 
suitable  influence  on  his  lieart  and  life. 


CHAPTER  in. 

77(6  epistle  to  Ihe  church  of  Sardis,  1—6.     The  ^istle  to  the  church  of  Philadelphia,  7 — 13.     TTie  epistle  to  the  church  of 
Laodicea,  \i— 22.    [A.  M.  cir.  4100.    A.  D.  cir.  9G,     ' ..'.....:.  i^..^..:.:.-.- --.—    ..._     .  ,.t- ...^  , 

AND  unto  the  angel  of  the  church  in  Sardis  write  ;  These 
things  saith  he  "that  hath  the  seven  .Spirits  of  God,  and 
the  seven  star.s  ;  ij  I  know  thy  works,  that  thou  hast  a  name 
that  thou  livest,  "^  and  art  dead. 

2  Re  watchful,  and  strengthen  Ihe  things  which  remain,  that 
are  ready  to  die  :  for  I  have  not  found  tliy  works  perfect  be- 
fore God. 

3  *  Remember  therefore  how  thou  hast  received  and  heard, 
and  hold  fast,  and  '  repent.  <  If  therefore  thou  shalt  not 
watch,  I  will  come  on  tl'ee  as  a  thief,  and  thou  slialt  not  know 
what  hour  I  will  come  upon  thee. 

4  Thot]  hast  s  a  few  names  even  in  Sardis  which  have  not 
''  defiled  their  garments  ;  and  they  shall  walk  with  me  '  in 
white  :  for  they  are  wortliy. 

iii"h.l.4,  in,&4.ri  fc.'iG-bCh.?,  i.'-c  Rph  2  !.!">.  I  Tim. 5.6, —d  1  Tim.  R  !»>. 
!Tini  I  13.  V^rU.— e  V'fria.—f. Mall. 34.4'  43  &-.r>.n.  Mark  13  33.  Liikeia.rS, 
♦J  1  Tl!f?s  5  •?.  B.  ■?Pol.3.ia.  Ch.l6.15.-g  Act;1.15.— h  JudeSS.— iCh.4.1.t6. 
H  St,  7.9,  l:l.— k  Cli.IS-S. 


^OTEy^.— Epistle  to  the  Church  of  Sardis.— Verse  1.  The 
seven  Spirits  of  Ood\  See  the  note  on  ch.  i.  4,  16,  &c. 

Tho7i  hast  a  name  that  thou  lirest]  Ye  have  the  reputation 
of  Christians,  and  consequently  of  being  alive  to  God,  through 
the  ciuicknning  influence  of  the  Divine  s-'pirit.  But  ye  are 
<lead ;  ye  have  not  the  life  of  God  in  your  souls  :  ye  have  not 
walked  consistently  and  steadily  before  God,  and  His  Spirit 
has  been  grieved  with  you  ;  and  He  has  withdrawn  much  of 
His  liaht  and  power. 

2.  He  watchful]  Ye  have  lost  ground  by  carelessness  and 
inattention.     Awake,  and  keep  awake! 

Strenstlten  the  things  which  remain]  The  convictions  and 
good  desires,  witli  any  measure  of  the  fear  of  God ;  and  of  a 
lender  conscience,  wfiich,  although  still  s\ibsisting,  are  about 
lo  perish  ;  bicause  the  Holy  Spirit,  who  is  tlie  Author  of  them, 
iieinir  repeatedly  grieved,  is  about  finally  to  depart. 

Tliy  vcork-s  perfect]  Hc-Xripioitcva,  filled  np.  They  per- 
formed duties  of  all  kinds;  but  no  duty  covipletely.  They 
were  constaruly  beginning,  Ijut  nev^er  brought  any  thing  to  a 
proper  end.  Their  resolutions  were  languid,  tlieir  strength 
feeble,  and  their  Light  dim.  They  proliably  mainta hied  their 
reputation  before  men  ;  but  tlieir  works  were  not  perfect  be- 
fore God. 

3.  Remember]  Enter  into  a  serious  consideration  of  your 
state. 

How  thou  hast  received]  With  what  joy,  zeal,  and  gladness, 
ye  tieard  the  Gospel  of  (Ilirist  when  first  preaclied  to  you. 

Hold  fast]  These  good  desires  and  heavenly  influences 
which  still  remain. 

And  repent]  Be  humbled  before  God,  because  ye  have  not 
been  workers  together  with  Him  ;  but  have  received  much 
of  His  grace  in  vain. 

Jf  therefore  thou  shall  not  watch]  If  you  do  not  consider 
your  ways,  watching  against  sin  ;  and  for  opportunities  to  re- 
ceive anil  do  good  ; 

/  will  come  on  thee  as  a  thief]  As  the  thief  comes,  when 
he  is  not  expected  ;  so  will  I  come  upon  you,  if  ye  be  not 
watchful ;  and  cut  you  oH'  from  life  ami  hope. 

4.  Thou  hast  a  few  names  eren  in  Sardis]  A  few  persons  ; 
»ia>Hes  being  put  for  those  wlio  bore  them.  And  as  the  mem- 
bers of  the  churcli  were  all  enrolled,  or  their  names  entered 
in  a  book,  when  adiuilted  into  the  church,  or  when  baptized, 
names  are  here  put  for  the  people  themselves. — See  ver.  5. 

Have  not  defiled  their  garments]  T\w\r  souls.  The  lie. 
brews  considered  holiness  as  Ihn  garb  of  the  soul,  and  evil 
actions  as  stains  or  spots  on  this  garb.  So  in  Shabbath,  fol. 
152.  2.  "  A  certain  king  gave  royal  garments  to  his  servants  : 
.  those  who  were  prudent  folded  them  up,  and  laid  them  by  in 
a  chest ;  those  who  were  foolish  put  them  on,  and  performed 
their  daily  labour  in  them.  After  some  time,  the  king  asked 
for  those  royal  roljes :  the  wise  brought  theirs  white  and  clean  ; 
the  foolish  brought  theirs  spotted  with  dirt.  With  the  former 
the  king  was  well  pleased  ;  with  the  latter  he  was  angry. 
Concerning  the  former  he  said.  Let  those  garments  be  laid  up 
in  my  wardrobe;  and  let  the  pejrsons  go  home  in  peace.  Of 
the  latter  he  said,  Let  the  garments  be  p\it  into  the  hands  of 


linpp.  Flavio  Domitiano  Cses.  Aug.  et  Nerva.] 
5  He  that  overcometh,  ^  the  same  shall  be  clothed  in  while 

raiment ;  and  I  will  not  '  blot  out  his  name  out  of  ttie  ""  book 

of  life,  but  "  I  will  confess  his  name  before  my  Father,  and 

before  his  angels. 
G  °  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 

unto  tlie  churches. 

7  And  lo  tlie  ang'^1  of  the  church  in  Philadelphia  write; 
These  things  saiili  ''  he  that  is  holy,  t  he  that  is  true,  he  thai 
hath  '  the  key  of  David,  '  he  that  openeth,  and  no  man  shul- 
tclh  ;  and  '  shuttcth,  and  no  man  openeth  ; 

8  "  I  know  thy  works  ;  behold,  I  liave  set  before  Ihce  v  an 
open  door,  and  no  man  can  shut  it :  for  thou  hast  a  liltl« 
strength,  and  hast  kept  my  word,  and  ha-^t  not  denied  my 
name. 


■  I  Cor.lC.9.  2  Co, 


Uikel..«.    Ch  1.18.— a  Ma 


I  Job  12.14.— u  Ver.l.. 


the  fuller:  and  cast  those  who  wore  them  into  prison."  This 
parable  is  spoken  on  these  words  of  Kcclesiastes,  ch.  xii.  7. 
The  spirit  shall  return  to  God  tcho  gave  it. 

They  shall  walk  with  me  in  u-hite]  They  shall  be  raised 
to  a  slate  of  eternal  glory  ;  and  sliall  bo  for  ever  with  their 
Lord. 

5.  I  will  not  blot  out  his  name]  This  may  be  an  allusion  to 
the  custom  of  registering  the  names  of  those  who  were  admit- 
ted into  the  church,  in  a  book  kept  for  that  purpose ;  fro.^^ 
which  custom  our  baptismal  registers  in  clniiclies  arc  deri- 
ved. These  are  properly  books  of  life,  as  there,  those  who 
were  born  unto  God  were  registered  :  as  in  the  latter,  those 
who  were  born  in  that  parish  were  enrolled.  Or,  there  may 
be  allu.^ions  to  the  white  raiment  worsi  by  the  priests  ;  and 
the  errising  of  the  name  of  any  priest  out'  of  the  sacerdota' 
list,  who  had  either  sinned,  or  was  found  not  to  be  of  the  seed 
of  Aaron.  In  Middoth,  fol.  37.  2.  "The  great  council  of  Is- 
rael sat  and  judged  the  priests.  If  in  a  priest  any  vice  was 
found,  they  stripped  ofiT  his  white  garments,  and  clothed  him 
in  bldi-k  ;  in  which  he  wrapped  himself,  went  out,  and  de- 
parted. Hun  in  whom  no  vice  was  found,  they  clothed  in 
irltite  ;  and  lie  went  and  took  his  pai  t  in  the  ministry,  among 
his  biiptlier  priests." 

I  trill  confess  his  name]  I  will  acknowledge  that  this  per- 
son is  My  true  disciple,  and  a  member  of  My  niystica!  body. 
In  all  this  there  may  also  be  an  allusion  to  the  custom  of  re-  , 
gistering  citizens.  Their  names  were  entered  into  books,  ac 
cording  to  their  condition,  tribes,  family,  &c.  and  when  dead, 
or  had  by  unconstitutional  acts  forfeited  their  rights  of  citi 
zcnship,  the  name  wa.s  blotted  out,  or  erased  from  the  regis- 
tei-s. — See  the  note  on  Exod.  xxxii.  32. 

6.  He  that  hath  an  ear]  The  usual  caution  and  counsel 
carefully  to  attend  to  tlie  things  sijoken  to  the  members  of 
that  church  ;  in  which  every  reader  i.s  more  or  less  interested. 

Epistle  to  the  chu  rch  of  Philadelphia. 

7.  He  that  is  ho'y]  In  whom  holiness  essentially  dwells  ; 
and  from  whom  all  iioliness  is  derived. 

He  that  is  true]  lie  who  is  tlio  Fountain  of  truth  ;  who  can- 
not lie,  nor  be  imposed  on.  From  whom  all  truth  proceeds  ; 
and  whose  veracitv  in  His  Rerelati  ni  is  nninipeachable. 

He  that  hath  the' key  of  David]  See  this  metaphor  explain- 
ed. Mutt.  xvi.  19.  Key  is  the  emblem  of  authority  and  know- 
ledge ;  the  key  (f  David,  is  the  regal  right  or  authority  of  Da- 
vid. David  could  shut  or  open  the  kingdom  of  Israel  to  whom 
he  jileased.  He  was  not  bound  to  leave  the  kingdom,  even  to 
his  eldi-Lit  son.  He  could  choose  whom  he  pleased  to  succeed 
him.  The  kingdom  of  the  Gospel,  and  the  kingdom  of  hea- 
ven, are  at  the  disposal  of  Christ.  He  can  shut  ag.iinst  whom 
He  will  :  He  can  open  to  whom  He  pleases.  If  He  shuts,  no 
man  can  open  :  if  He  opens,  no  man  can  shut.  His  dctermi 
nations  all  stand  fast:  and  none  can  reverse  them.  This  ex- 
pression is  au  allusion  to  Isa.  xxii.  22.  where  the  prophet  pro- 
mises to  Eliakim,  under  the  symbol  of  the  key  of  the  house  ot 
David,  the  government  of  the'whole  nation ;  >.  e.  all  the  power 
of  the  king,  to  be  executed  by  him  as  his  deputy  ;  but  the 
words,  as  here  applied  lo  Christ,  show  that  }U  is  absolute. 
501 


The  Epistle  to  the 


REVELATION. 


Ch  u  rch  of  Laodicea, 


9  Behold,  I  will  make  "•  them  of  the  synagogue  of  Sqtan, 
which  say  they  are  Jews,  and  are  not,  but  do  lie ;  behold,  '^  I 
Vill  make  them  to  come  and  worship  before  thy  feet,  and  to 
know  tliat  I  have  loved  thee. 

10  Because  thou  hast  kept  the  word  of  my  patience,  ^  I  also 
Will  Keep  thee  from  the  hour  of  temptatiou,  which  shall  come 
upon  ?all  tlie  world,  to  try  them  that  dwell  '  upon  the  earth. 

11  Behold,  b  I  come  quickly  :  "  hold  that  fast  wliich  thou 
hast,  that  no  man  take  <•  iliy  crown. 

12  Him  that  ovcrcometli  will  I  make  '  a  pillar  in  the  temple 
of  my  Ggd,  and  he  shall  go  no  more  out :  and  <  1  will  write 
!ipon  him  the  name  of  my  God,  and  the  name  of  the  city  of 
my  God,  ichich  is  ^  new  Jerusalem,  which  cometh  down  out 
<pf  heaven  from  my  God :  '■  and  /  will  write  upon  him  my 
new  name. 

13  i  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  cliurohes. 

wCh.2  9.— X  Isa.49.23.&60.14.— y  2  Pet. 2.9.— z  LukeS.l.-j  Isa.24.I7.— bPhil.4. 
P.  Ch.l.3.&a>.7,|y,20.— c  Ver  3.  Ch.a  vS._1  Ch.2  lO.-e  I  Kings?  21.  Gnl.2.9.— 
f  Ch  2.17.&  I4.l.&.-i!.4.— g  Gal-4.26.   Heb.  12.22.  Ch.21.2,10.— h  Ch.2a.4. 


8.  1  have  set  before  thee  a7i  open  door]  I  have  opened  to 
thee  a  door  to  proclaim  and  diffuse  My  word  ;  and,  notwith- 
standing there  are  many  adversaries  to  the  spread  of  my  Gos- 
pel, yet  none  of  tliem  shall  be  able  to  prevent  it. 

Thou  hast  a  little  strength]  Very  little  political  authority 
or  inlliience  ;  yet  thou  hast  kept  my  word  ;  hast  kept  the  true 
doctrine — inui  hast  7iot  denied  my  name  by  taking  shelter  in 
heathenism,  when  Christianity  was  persecuted.  The  little 
strenetit  may  refer  either  to  the  smallness  of  the  numbers,  or 
to  the  littleness  of  tlieir  grace. 

9.  I  loill  make  tliem]  Show  them  to  he  of  the  synagogue  of 
Satan,  trho  say  tJiey  are  Jews,  pretending  thereby  to  be  of 
the  synagogue  of  God,  and  consequently  His  true  and  peculiar 
children. 

I  icilL  make  them  to  come  and  worship]  I  will  so  dispose  of 
matters  in  the  course  of  my  Providence,  that  the  Jews  shall 
be  obliged  to  seek  unto  tlie  Cliristians  for  toleration,  support, 
and  protection ;  whicli  they  shall  be  obliged  to  sue  for  in  the 
most  liumhte  and  abject  manner. 

To  know  that  I  have  loved  thee.]  That  the  love  which  was 
formerly  fixed  on  the  Jews,  is  now  removed,  and  transferred 
tp  the  Gentile§. 

10.  The  word  of  my  patience]  The  doctrine  which  lias  ex- 
posed you  to  so  much  trouble  and  persecution  ;  and  required 
so  much  patience  and  magnanimity  to  bear  up  under  its  at- 
tendant trials. 

77(6  hour  of  temptation']  A  time  of  sore  and  peculiar  trial, 
which  might  have  proved  too  much  for  their  strength.  He 
who  is  faithful  to  the  grace  «f  God,  is  often  hidden  from  trials 
and  difficulties,  which  fall  without  mitigation  on  those  who 
have  beeri  unfaithful  in  jiis  covenant.  jM^ny  understand  by 
th^  hour  of  temptation,  tlie  persecution  under  7Va/an,  which 
was  greater  and  more  extensive  than  the  preceding  ones  un- 
der Nero  and  Dornitian. 

To  try  them]  That  is,  such  persecutions  will  be  the  means 
of  trying  and  proving  those  who  profess  Christianity  ;  and 
showing  who  were  sound  and  thorough  Christians,  and  who 
were  not. 

11.  Behold,  J  come  quickly]  These  things  will  shortly  take 
place;  and  lam  coining  with  my  consolations  and  rewards 
to  my  faithful  followers  ;  and  with  judgments  to  my  adver- 
saries. 

Take  thy  crown]  God  has  provided  mansions  for  you :  let 
none  through  your  fall,  occupy  tliose  seats  of  blessedness. 

12.  A  pillar  in  the  temple]  There  is  probably  an  allusion 
here  to  tlie  tioo  pillars  in  the  temple  of  Jerusalem,  called  Ja- 
chin  and  Boaz,  sfability  and  strength.  The  church  is  the 
temple  :  Christ  is  tlie  foundation  on  which  it  is  built :  and 
ills  7ninisters  are  the  pillars,  by  vyhich,  under  Him,  it  is 
adorned  and  supported.  St.  Paul  has  the  same  allusions, 
Gal.  ii.  9. 

J  will  write  upon  hiyn  the  name  cf  ij^y  Ggd]  That  is,  I  will 
make  him  a  priest  unto  myself.  The  priest  had  written  on 
his  forehead  nvTV  t:'""p  kodesh  layhovah;  "  Holiness  to  the 
Lord." 

And  the  name  of  the  city  of  viy  God]  As  the  high-priest 
had  on  his  breastplate  the  names  of  the  t\ye)ve  tribes  engra- 
ved, and  these  constituted  the  city  or  church  of  God  ;  Christ 
here  promises,  that  in  place  of  them,  the  twelve  apostles,  re- 
presenting the  Christian  church,  shall  be  written,  which  is 
called  the  New  Jerusalem :  and  which  God  has  adopted  in 
place  of  the  tzoelve  Jetoish  tribes. 

My  new  nanie.]  The  Saviour o(  All  ;  the  liglt-t  that  lighteyis 
the  Gentiles.  The  Chuist,  the  anointed  One ;  the  only  Go- 
vernor of  His  Church,  and  the  Redeemer  of  all  mankind. 

There  is  here  an  intimation,  thaj,  the  Christian  church  is  to 
endure  for  over ;  Piid  tlic  Christian  ministry  to  last  as  long  as 
time  endures.     He  shall  go  no  more  out  for  ever. 
Epistle  to  the  Church  of  the  Laodiceans. 

14.  Tlie.ie  things  saith  the  Amen]  That,  is,  He  who  is  trite, 
or  faithful;  from  ION  aman,  he  was  true;  immediately  inter- 
preted, the  faithful  and  true  iritness. — See  ch.  i.  5. 

The  beginning  of  the  creation  of  Gnd]  That  is,  the  Head 
and  Governor  of  all  creatures  :  the  King  of  the  creation. — 
iSee  on  Coloss.  i.  15.  By  His  titles  here,  He  prepares  them  for 
the  humiliating  and  awful  trutlis  which  He  was  about  to  do- 
tlare;  and  the  niirtorjYi/ on  which  the  declaration  was  founded. 
50-3 


14  And  unto  the  angel  of  the  church  If  of  the  Laodiceana 
write;  '  These  things  saith  the  Amen,  '"  the  faithful  and  true 
witness,  "  the  beginijing  of  the  creation  of  God  ; 

15  ^  1  know  thy  works,  that  thou  art  neither  cold  nor  hot :  \ 
would  thou  wert  culd  or  hpt. 

16  So  then  because  thop  art  lukewarm,  aiid  neither  cold  nor 
hot,  I ',  III  spue  thee  out  of  my  mouth. 

17  Because  thousayest,  p  I  am  rich,  and  increased  with  goods, 
and  have  need  of  nothing ;  and  knowest  not  that  thou  art 
wretched,  and  miserable,  and  poor,  and  blind,  and  n^ked : 

18  I  counsel  thee  t  to  buy  of  me  gold  tried  in  the  tire,  that 
thou  mayest  be  rich  ;  and  '  white  raiment,  that  thou  inayest 
be  clothed,  and  that  the  shame  of  thy  nakedness  do  not  ap- 
pear ;  and  anoint  thine  eyes  with  eyesalve,  that  thou  mayest 
see. 

19  •  As  many  as  I  love,  I  rebuke  and  chasten :  be  zealous 
therefore,  and  repent. 

i  Ch.2.7.— k  Or,  in  Laralicca~l  Isi..65.16.— m  Ch.l.S.fc  I9.tl.  &22.  6.  Verso  T.— 
ni;ol.l.l5-oVer.l.— pHos.l-J.S.  I  Cor.4.3.-qIsn..56. 1.  Mali.l3.44.&f».S  — r  aCor. 
5.3.  Cli/.lo.St  )6.15.&.I9.S.— s.Iohj.l?.  Prov.3.11,12.   Hcb.l2.p,6.   .tames  1,12. 


15.  Thou  art  neither  cold  nor  hot]  Ye  are  neither  heathens 
nor  Cliristians  :  neither  good  nor  evil ;  neither  led  away  by 
false  doctrine,  nor  thoroughly  addicted  to  that  which  is  true. 
In  a  word,  they  were  listless  and  indifl'erent ;  and  seejned  to 
care  little  whether  heathenism  or  Christianity  prevailed. 
Though  they  felt  little  zeal  either  for  the  salvation  of  their  own 
souls,  or  that  of  others,  yet  they  had  such  a  general  conviction 
of  tlie  truth  and  importance  of  Christianity,  that  they  could 
not  readily  give  it  up. 

/  would  thou  wert  cold  01  hot.]  That  is,  ye  should  be  deci- 
ded :  adopt  some  part  or  other,  and  be  in  earnest  in  your  at- 
tachment to  it.     If  ever  the  words  of  Mr.  Erskine,  in  his  Gos- 
pel Sonnets,  v/ere  true,  they  were  true  of  this  church : 
"To  good  and  evil  equal  bent: 
I'm  both  a  devjl  and  a  saint." 

They  were  too  ^001:/  to  go  to  hell :  too  bad  to  go  to  hearen. 
Like  Ephraim  and  Jndali,  Hos.  vi.  4.  O  Ephraini,  irhut  shall 
I  do  unto  thee?  O  Juduh,  lehat  shall  I  do  unto  thee?  for 
ycur  goodness  is  as  a  morning  cloud  ;  and,  as  the  early  dew, 
it  passeth  cncay.  They  had  good  dispositions,  which  were 
captivated  by  evil  ones.  And  they  had  eril  dispositions,  which, 
in  their  turn,  yielded  to  those  that  wei-e  good  :  and  the  Divine 
justice  and  mercy  seem  puzzled  to  know  what  to  do  to  or  irith 
them.  This  was  the  state  of  tlie  Laodicean  Church  ;  and  our 
Lord  expresses  here  in  this  apparent  iHsh,  the  same  that  is 
expressed  by  Epictetus,  Ench.  ch.  36.  iva  ere  h  lavBpMnov,  n 
ayaOnv  r]  kukov  civat.  "Thou  oughtest  to  be  one  kind  of  man : 
either  a  good  man,  or  a  bad  man." 

16.  Because  thoi^,  art  lukewarm]  Irresolute  and  undecided. 
1  will  spue  thee  out  of  my  mouth.]   He  alludes  here  to  the 

known  effect  of  tepid  wafer  upon  the  stomach;  it  generally 
produces  a  nauseo.  I  will  cast  thee  olT.  Thou  shalt  have  no 
interest  in  me.  Though  thou  hast  been  near  to  my  heart,  yet 
now  1  mustpluck  thee  thence,  because  slothful,  careless,  and 
indolent.     Thou  art  not  in  earnest  for  thy  soul. 

17.  I  am  rich]  Thou  supposest  thyself  to  be  in  a  safe  state  ; 
perfectly  sui'eof  final  salvation,  because  thou  hast  begun  well, 
and  laid  the  right  foundation.  It  was  this  most  deceitful  con- 
viction that  cut  the  nerves  of  their  spiritual  diligence:  they 
rested  in  vyhat  they  had  already  received  ;  and  seemed  to  think 
that  ome  in  grace,  must  be  still  in  grace. 

Thou  art  wretched]  'TaXaiTio<pos,  most  icretched.  "  The 
word  signifies,"  according  to  Mintest,  "being  worn  out  and 
fatigued  with  grievous  labours,  as  they  who  labour  in  a  stone 
quarry,  or  are  condemned  to  the  mines."  So,  instead  of  being 
children  of  God,  as  they  supposed,  and  infallible  heirs  of  the 
kingdom,  they  were,  in  the  sight  of  God.  in  the  condition  of 
the  most  abject  slaves. 

And  miserable]  'O  e'Kuivoi,  most  deplorable;  to  be  pitied 
by  all  men. 

And  jMor]  Having  no  spiritual  riches  ;  no  holinessof  heart. 
Rich  and  poor,  are  sometimes  used  by  the  rabbins  to  express 
the  righteous  and  the  wicked. 

And  blind]  I'he  eyes  of  the  understanding  being  darkened, 
so  that  thou  dost  not  see  thy  state. 

And  naked]  Without  the  image  of  God;  not  clothed  with 
holiness  and  purity.  A  more  deplorable  state,  in  spiritual 
things,  can  scarcely  be  imagined  than  that  of  this  church. 
And  it  is  the  true  picture  of  iiiaiiy  churches,  and  of  innume- 
rable individuals. 

18.  I  counsel  thee]  O  fallen  and  deceived  soul,  hear  Jesus! 
Thy  case  is  not  hopeless : — buy  of  me 

Gold  tried  in  the  fire]  Come,  and  receive  from  me,  without 
money  and  without  price,  faith  thut  shall  stand  in  every  trial : 
so,  gold  tried  in  the  f  re,  is  here  understood.  But  it  may 
mean  pure  and  undeliled  religion  ;  or  that  grace  or  Divine 
influence  which  produces  it;  which  is  more  valuable  to  the 
soiil  than  the  purest  gold  to  the  body.  They  had  before  ima- 
givary  riches ;  this  alone  can  make  them  /;»/y  rich. 

nVji'/e  )-azme?)/]  Holiness  of  heart  and  life. 

Anoint  thine  eyes]  Pray  for,  that  ye  may  receive  the  en- 
lightening influences  of  my  Spirit ;  that  ye  may  be  convinced 
of  your  true  state,  and  see  where  your  help  lies. 

10.  As  nuiny  as  I  love]  So  it  was  the  love  He  still  had  to 
them,  that  induced  Him  thus  to  reprehend,  and  thus  to  coun- 
sel them. 

Be  zeqlous}  Be  in  earnest  tn  get  your  soul  saved.    Tlicy 


Tteccnt  account  of  {he 


CHAPTER   HI. 


ao  Behoia,  « I  Ktnnd  at  the  door,  and  knock  ;  "  if  any  man 
hear  my  voice,  and  open  tlie  door,  v  I  will  come  in  to  him,  and 
will  Slip  with  him,  and  he  with  me. 

21  To  him  that  overcometli  «  will  I  grant  to  sit  Willi  me  in 


aeren  Asialic  diurchr^ 


lCam.5  2.-u  Lul«  1^37. -v  John  HZ). 


had  no  zeal;  this  wa.s  their  bane.  He  now  stirs  them  up  to 
diligence  in  the  use  of  the  means  of  grace;  and  repentance 
for  their  past  sins  and  remissness. 

20.  Behold,  I  stand  at  the  door,  and  knock]  There  are  ma- 
ny saying.s  ef  this  kind  amon;  the  ancient  rabbins:  thus  in 
Shxr  Hanhiiun  Jin/,hn,  fol.  2."..  I.  "God  said  to  the  Isratlites, 
My  children,  open  to  me  one  door  of  repentance,  even  so  wide 
ae  the  eye  of  a  needle  ;  and  I  will  open  to  you  doors  lhrc-i"h 
which  calves  and  horned  cattle  may  pass."  " 

In  S'uhar  Lerit.  fol.  S.  col.  32.  it  is  said,  "If  a  man  conceal 
Ins  sin,  and  do  not  open  it  ljof.)re  the  Ilolv  Kinjr,  nlthou'jh  he 
ftsk  mercy,  yet  Ihc  door  of  repentance  shall  not  be  opened  to 
llim.  Dnt  if  he  open  it  before  tiie  holv,  blessed  fJod,  God 
spares  him,  and  mercy  prevails  over  wra'tli;  and  when  he  la- 
ments, altliongh  all  the  doors  were  shut,  yet  they  sltall  be 
opened  to  him,  and  his  prayer  shall  be  heard." 

Chri.5t  stands,  waits  lonj,  at  the  doer  of  the  sinner's  heart; 
He  knocAs,  uses  judijnients,  mercies,  reproofs,  exhortations' 
&c.  to  induce  sinners  to  repenl  and  turn  to  llim.  He  lifts  up 
HiG  roice,  calls  loudly  by  His  wor4,  ministers,  and  Spirit 

If  any  man  hear]  If  the  sinner  will  seriou.sly  consider  his 
state,  and  attend  lo  the  voice  of  liis  Lord  :— 

And  open  the  door]  This  must  be  his  ojcn  net,  receivin" 
power  .or  this  purpose  from  his  ofTended  I-ord,  who  will  nol 
f«-e'ilc  open  the  door :  He  will  make  no  forcihie entnj 

Iirjilromein  I o  hint]  I  will  inanif.^t  myself  to  him:  heal 
nil  his  backslidmjjs,  pardon  all  his  iniquities,  and  love  him 

IVill  sup  icilh  him]  Hold  communion  with  him  ;  feed  him 
wilh  the  bread  ef  life.  ' 

And  he  irith  me]  I  will  bring  Him  at  last  to  dwell  with  Me 
rn  everlasting  glory. 

21.  7'o  sit  trilh  me  in  mi/  throne]  In  every  case  it  is  to  him 
that  overcomrlh,  to  the  conijaeror,  that  the  final  promise  is 
made.  He  {hnlconqucrs  not,  is  not  crowned  ;  tlierefore  every 
promise  is  here  made  to  him  that  is  fnithful  unto  death 
Here  IS  a  most  remarkable  expression  ;  "Jesus  has  conquered' 
and  IS  sat  down  with  the  F.^ther  upon  the  Father's  throne 
He  who  conquers  throujih  Christ,  sits  down  with  Christ  upon 
JIisMrnne;  fiutChiist^s  throne,  and  the  throne  of  the  Father 
»s  the  .same  ;  and  it  is  on  this  same  throne,  that  those  wlio  are 
faithful  unto  death,  are  finally  to  sit!  How  astonishin"  is 
this  state  of  exaltation!  The  dignity  and  grandeur  of  it  who 
can  conceive! 

This  is  the  worst  of  the  seven  churches,  and  yet  the  mo=t 
eminent  of  all  t lie  promises  is  made  to  it;  showing  thai  the 
worst  may  repent,  finally  conquer,  and  attain  even  to  the 
lughosl  stale  of  cl'iry. 

22.  He  that  hath  an  car,  let  him  hear]  Mr.  Wesley  has  a 
very  judicious  note  on  the  conclusion  of  this  chapter  and  par- 
ticularly oil  this  last  verse  :— //e  that  hath  an  ear,  <4c  "This 
(counsel)  stands  in  three  former  letters  hejore  the  promise'- 
III  thc/oMr  latter,  ajter  it;  clearly  dividing  the  seven  into  hch 
jiarls,  Ihc  lirst  coniaining  three,  the  last /oitr  letters  The 
titles  t'lven  our  I^ud  in  the  three  /br/iier  letters,  peculiarly 
respect  His  powers  after  His  resurrection  and  ascension  par- 
ticulurly  over  his  Church;  those  in  the  four  latter,  His  Divine 
t\ovy  and  unity  wilh  the  Father  and  the  Holv  ?;pirit.  A"ain 
fins  word  being  placed  he/are  lite  promises,'  in  the  three" for- 
mer letters,  excludes  the  false  apostles  at  Ephesus.  the  false 
Jews  at  Mnyrna,  and  the  partakers  with  the  hr-aihcns  at 
J  ergamos,  from  liaving  any  share  therein.  In  the  four  latter 
|)em2  placed  «//er  ihem,  it  leaves  the  promi!=es  immediately 
joined  with  Christ's  address  to  jhe  angel  of  the  church  to 
Bhowtiatthe  fulfilling  of  these  was  near;  whereas  the  otlier* 
reach  beyond  the  end  of  the  world.  It  should  be  obser-ed 
that  the  overcoming,  or  riclori/,  (to  which  alone  Ihcr-c  peculiar 
promi.scs  are  annexed,)  is  not  the  ordinary  victory  olitained  by 
every  beliercr,  but  a  special  victory  obtained  oCer  great  and 
peculiar  temptations,  by  those  that  are  stron^'  in  falif,  " 

1  he  latest  account  we  have  of  the  state  of  the  sprcn  Asiatic 
churches,  is  in  a  letter  from  the  Kev.  David  Lindsay,  chap- 
Iain  to  tie  British  embassy  at  Constantinople,  to  a  member  bf 
the  Bnl,shan4  Poret^n  BiLle  Sor-iety.  by  which  society  Mr 
Ihinilsay  had  be^n  solicited  to  distribute  some  copies  of  the  New 

MhHT^Th"  r",T'"-"  ^'"'■':^'  "'"""«  "'"  <''"istians  in  Asia 
minor,     ine  following  in  his  conimiinication,  dated  - 

„wi        II  "  Constantinople,Jan.  \0,\!il^ 

on  ,2llf«  ''■^'  "■'•"•'.'  ^  >■""•  1  ^^"s  on  the  point  of  setting  out 
on  a  shon  exciii-siou  into  Asia  Minor.  Travelling  hastily  a«.  I 
the  in?orm ';""  ";'^"'  f'"'""'""  circumstancesof  my  situation 
the  information  I  could  procure  was  necessarily  siiperficia 
,nd  unsatisfactory.     As,  however,  I  distributed  ll.efewbooks 

f<  ;  V  ^  *^  ^"'""^  account  of  the  coui-sc  I  took  :— 
enable  vrf,  \T  "  '""^'"'=""'••'0  of  England  with  Smvrxa,  will 
^f  J)^  ,/  ,  pro.-iire  as  accurate  intelligence  of  its  present 
had  wi^h  ■?;"  'r""  rr'";!''  '°  ""■'■'•  '''•"■"  "'«  conversations 
w,^l  in  or!^. /■"";'  'T"?''  ","•'  '"■"  "^''^--^y'  "^  "'•^"  as  various 
rnn.  ,  "'r^.'"''"'"'"*''^'  '  "'"  'f'  to  siippose,  that  if  the 
I.opuldtion  of  Sjnyrna  be  estimated  at  o,ic  hundred  and  forty  i 


my  throne,  even  as  I  also  overcame,  and  am  set  down  wit'i 
my  Father  in  his  throne. 

22  '  He  that  hath  an  ear,  let  him  liear  what  the  Snirit  sailh 
unto  the  churches.  ^ 

wM«t  I9.v»>.  I.nke  :>?.9).  1  Cor  6.5.  8Tim.2I?.  Ch  2.96,"??.-,  cl.  S.7. 


thousand  inhabitants,  there  are  from  fifteen  to  tu-enli/  thou- 
sand Greeks,  six  thousand  .Armenians,  Jire  thousand  V-.nUu- 
lies,  one  hundred  and  forty  I'rolestants,  and  eleven  thousand 
Jews. 

"2.  AflerSmyrna,  the  first  place  I  visited  was  Ephesls  or 

rather  (as  the  site  is  not  quite  the  same)  Aiasalick,  which  con- 

I  sislsof  about  fift.uii  poor  cottages.     I  found  there  but  three 

Christiaii.<!,  two  brothers  wlio  keep  a  small  shoi),  and  a  "ar- 

I  dener.     They  are  all  three  Greeks,  and  their  ignorance  is  la- 

mentable  indeed.     In  that  place,  which  was  blessed  .so  Ion" 

with  an  apostle's  labours,  and  those  of  his  zealous  assistants" 

are  Christians  who  have  not  so  much  as  heard  of  that  apos- 

I  tie  ;  or  seem  only  to  recognize  the  name  of  Paul  as  one  in  the 

;  calender  of  their  saints.     One  of  them  I  found  able  to  read  a 

■  little;  and  left  with  him  the  New  Testament  in  anci.-nt  and 

I  uuMlern  Greek,  which  he  expressed  a  strong  desire  to  read 

I  and  promised  nie  he  would  not  only  study  it  himself,  but  lend 

I  It  to  his  friends  in  the  neighbouring  villages 

"3.  My  next  object  was  to  see  Laodicea  :  in  the  road  lo  this 
IS  Giy.el-hisar,  a  large  town,  with  one  church,  and  about  sercn 
hundred  Christians.     In  conversing  wilh  the  prie.sts  here   I 
fjnind  them  so  little  acquainted  with  the  Bible,  or  even  the 
^ew  restaifient  in  an  entire  form,  that  they  had  no  distinct 
knowledge  of  the  books  it  contained,  beyond  the  four  Gospels- 
hut   menuoiied  them  indiscriminately,  xyith  various  idlele- 
genrls  and  lives  of  saints.     I  have  sent  thither  three  copies  of 
the  modern  Greek  Testament  since  my  return.     About  three 
miles  from  I^iodicea,  is  Deuizli,  which  has  been  styled,  (but  I 
am  inclined  to  think,  erroneously,)  the   ancient  Co'losse-  it  is 
a   considerable  town,  with  ahant  four  hundred  Christian*; 
Greeks,  and  Armenians,  each  of  whom  has  a  church     I  re- 
gret, however,  to  say,  that  here  also  the  most  extravagant  tales 
of  mu-acles,   and   fabulous  accounLs  of  aponis,  saints    and 
rehcs,  had  so  usurped  the  place  of  the  !>criptiires.  as  to  ren- 
der  it  very  dilRcult  to  separate,  fn  their  minds.  Divine  truths 
from  human  inventions.     I  felt  that  here  that  unhappy  time 
was  come  when  men  should  '  turn  away  their  ears  from  the 
truth,  .-md  be  turned  unto  fables.'   I  had'with  me  some  copies 
of  the  Gospels  in  ancient  Greek,  which  I  distiibuied  here  as 
in  some  other  places  thiougli  which  I  had  passed.   Kski-hisar 
close  to  which  are  the  remains  of  ancient  Laodicea,  contains 
about  fifty  poor  inhabitants,  in  which  number  are  hut  two 
(:hrisliaiis,  who  live  tog.'lhcr  in  a  small  mill ;  iinhnppilv,  nei- 
ther could  read  at  all ;  the  copy,  therefore,  of  the  New'TesIa- 
ment,  which  I  intended  for  this  church,  I  left  wilh  that  of  D"- 
nizh,  the  oirspring  and  poor  remains  of  I.aodicea  and  Colosc,' 
Ihe  prayers  of  the  mosque  are  the  only  prayers  which  ai<% 
leard  near  the  ruins  of  I.aodicea,  on  whicfi  the  threat  seems 
to  have  been  fully  executed,  in  its  utter  rejection  as  a  church. 
4. 1  left  It  for  Philadelphiil,  now  Alahshehr.  It  was  grati- 
lying  to  find  at  last  some  surviving  fruits  of  early  zeal  "and 
here,  at  least,  wlialever  may  be  the  toss  of  the  spirit  of  Chris- 
tianity, there  is  still  thc/o,-,B  of  a  Christian  cliirch  ;  this  has 
been  kept  from  the  hour  of  temptation,  which  came  upon  all 
tlie  Chrisliau   world.     There  are  here  about  one  thousand 
Chustians,  chielly  Greeks,  who,  fortl-e  most  part,  sneak  only 
Turkish ;   there  are   twentyfive  places  of  public  worship, 
five  of  which  are  large  regular  churches;  to  these  there  is  ti 
resident  bishop,  with  twenty  inferior  clergy— A  copy  of  the 
modern  Greek  Testament  was  received  by  the  bis  lop  wilh 
great  thankfulness.  ' 

".5. 1  quilted  Alah..shehr,  deeidy  disappointed  at  theslatcment 
I  received    here  of  the  church  of  Sardis.    I  trusted  lh.it,  in  Its 
utmost  trials,  it  would  iiut  have  been  sufTered  toperish  utterly 
and  Ihpard  with  surpri.se,  th;.t  not  a  vestige  nt  it  remninci 
VV  ith  what  satisfaction  Xlicn  did  I  find,  on  the  plains  of  .-Sardis. 
a  small  cliiirch  establishment:  the  few  Christians  who  dwell 
around  modern  .sart  were  anxious  lo  settle  there,  and  erect  n 
church  as  they  were  in  Ihe  habit  of  meeting  at  each  other's 
hoiises  for  the  exercise  of  religion.  From  this  design  they  wert! 
proliihiied  bv  Kar'Osman  Ogl.i.  the  Turkish  governor  of  the 
district;  and,  lu  consoquenc•^  about  five  years  ago,  they  built 
a  church  upon  the  plain,  within  view  of  ancient  .Sardis  ;  and 
<here  they  maintain  a  priest    The  place  has  gradually  risen 
mtoalmle  village,  now  called  Tatar-kenv:  thither  the  few 
Chrisiians  of  Sart,  who  amount  to  seren,  and  those  in  ils  im- 
mediate vicmily,  resort  for  public  worship,  and  lorm  together 
a  congiegntion  of  aboi]l  forty.     There  npp.-ars  then  still  a  rem- 
naiit,   'a  few  names  even  in  jamdis,-  which  have  been  prc- 
seiyed.     I  cannot  repeat  the  expressicns  of  gratitude  with 
which  they  rreeived  a  copy  of  the  New  Testament,  in  a  Ian- 
guage  with  wl  ich  they  were  familiar.  .Several  crowded  about 
the  prie.'it  to  hear  it  on  the  spot,  and  I  left  them  thus  engaged 
0.  Ak-hisar,  the  ancient  Thvatira,  is  said  lo  contain  about 
thirty  thousand   mhabilants,  of  whom  three  thousand  are 
Christians,  all  Greeks,  except  about /iro/,H»<y/frf  Armenians. 
1  here  is,  however  but  one  /;i-eek  church,  and  one  Armenian. 
The  superior  of  the  Greek  rl.urch,  to  whom  I  presented  the 
?n!-n!.'r,\  ^'•^''•""e"'-  esteemed  it  so  great  a  treasure,  thai  he 
earne.s  ly  pres.sed  me,  if  possible,  to  spare  another,  that  one 
might  be  secured  to  thcclmrch,  and  free  from  accidents,  whUo 
503 


The  th  rone  of  God 


REVELATION. 


appears  in  heatefi. 


the  other  went  round  among  the  people  for  their  private  read- 
ing. I  have,  therefore,  since  myreturn  hither,  sent  him  four 
copies. 

"  7.  The  clmrch  of  Pergamos,  in  i-espert  to  numbers,  may 
be  said  to  flonri.sh  still  in  Bergamo.  The  town  is  less  than  Ali- 
liisar,  but  tlie  number  of  Cliristians  is  about  as  great,  the  pro- 
portion of  Armenians  to  Greeks  nearly  the  same,  and  each 
nation  also  lias  (jne  church.  The  bishop  of  the  district,  who 
occasionally  res  Ides  there,  wasat  that  time  absent;  and  I  expe- 
rienced, with  deep  regret,  that  the  resident  clergy  were  total- 
ly incapable  of  estimating  the  gift  I  intended  them  ;  I  there- 
fore delivered  the  Testament  to  the  lay  vicar  of  the  bishop,  at 
his  urgent  request,  he  having  assured  me  that  the  bishop 
would  highly  prize  so  valuable  an  acquisition  to  the  church. 


lie  seemed  n-uch  pleased  that  the  benighted  state  of  his  na- 
tion had  excited  the  attention  of  strangers. 

"Thus,  Sir,  I  have  left,  at  least  one  copy  of  the  unadulte- 
rated word  of  God,  at  each  of  the  seven  Asiatic  churches  of  the 
Apocalypse ;  and  I  trust  they  are  not  utterly  thrown  away  : 
but,  whoever  may  plant,  it  is  God  only  who  can  give  the  in- 
crease ;  and  from  His  goodness  we  may  hope  they  will,  in  due 
time,  bring  forth  fruit,  'some  thirty,  some  sixty,  and  some  an 
hundred  fold  !'  "  Henry  Lindsay." 

In  my  note  on  Acts  xix.  24.  I  have  given  an  account  of  the 
celebrated  temple  of  Diana,  at  Epkesus,  to  which  building, 
called  one  of  the  seven  tcondersot  the  world,  St.  Paul  is  sup- 
posed to  allude,  in  his  epistle  to  this  cliurch,  particularly  at  ch. 
iii. '  8.  where  I  have  again  given  the  measurementof  this  temple. 


CHAPTER  IV. 

Jvhn  sees  the  throne  of  God  in  heaven  surrounded  by  twenty-four  elders;  and  four  living  creatures,  full  of  eyes;  which 
all  join  in  giving  glory  to  t/ie  Almighty,  1—11.  [A.  M.  cir.  4100.  A.  D.  cir.  96.  Impp.  Flavio  Domitiano  Oces.  Aug.  et  Nerva.] 


AFTER  this  I  looked,  and,  behold,  a  door  was  opened  in 
heaven  :  and  "the  first  voice  which  I  heard  was  as  it 
were  of  a  trumpet  talking  with  me  ;  which  said,  b  Come  up 
hither,  °  and  I  will  show  thee  things  which  must  be  hereafter. 
2  And  immediately  <•  1  was  in  the  spirit;  and,  behold,  'a 
throne  was  set  in  heaven,  and  one  sat  on  the  throne. 
•3  And  lie  tliat  sat  was  to  look  upon  like  a  jasper  and  a  sar- 
dine stone  :  <  and  //ie7-e  icas  a  rainbow  round  about  the  throne, 
in  sight  like  unto  an  emerald. 

4  ^  And  round  about  the  tlirone  were  fourand  twenty  seats: 
and  ui)on  the  seats  I  saw  four  and  twenty  elders  sitting, 
h  clothed  in  while  raiment  ;  '  and  they  had  on  their  heads 
crowns  of  gold. 

5  And  out  of  the  throne  proceeded  k  lightnings  and  thunder- 
ings  and  voices  :  '  and  there  were  seven  lamps  of  tire  burning 
before  the  throne,  which  are  "'  the  seven  spirits  of  God. 

6  And  before  the  throne  there  was  "  a  sea  of  glass  like  unto 

aCh.I.10.-\iCh.U.l'3.-cCh,1.19.^23  6.— d  Ch.l.in.&  17  3  &S1. 10  — e  Isii.6. 1. 
Jor.l?.!'^.  E/clc  l.oi-,  fcin.l.  Dan  7.9.-fEzel<.\S8.-ECh  11.16 -h  Ch  ".4,S  &6, 
Jl.fc?  9,  13.  14. a.  19  14.— i  Verio,— k  Cli  B.5M  16.13.— i  Exod.3?.23.  2  Clu'on.4,iO, 
Kitli,l,13,  Z(!ch,4.2,— m  Ch.  l,4.Si,3.1.&5,6. 


NOTES— Verse  1,  A  door  was  opened  in  heaven)  This  ap- 
pears to  have  bf,en  a  visible  aperture  in  the  sky  over  his  head, 

2.  I  was  in  the  spirit]     Wrapt  up  in  an  ecstasy. 

.3.  And  he  that  sat]  There  is  here  nodescription  of  the  Di- 
vine Being,  so  as  to  point  out  any  similitude,  shape,  or  dimen- 
sions. Tlie  description  rather  aims  to  point  out  the  surround- 
ing glory  unA  effulgence,  than  the  Person  of  the  Almighty 
King. — See  a  similar  description  Numb.  xxiv.  10,  &c.  and  the 
notes  there. 

4.  Four  and  twenty  elders]  Perhaps  this  is  in  reference  to 
the  &ma\\er  sanhedrim  at  .Terusalein,  which  was  composed  of 
twenty-three  elders  ;  or  to  the  priiices  of  the  twenty  four 
courses  of  the  Jewisli  priests,  which  ministered  at  the  taber- 
nacle and  the  temple  ;  at  lirst  ajipointed  by  David. 

Clothed  in  iphitt  raiment]     The  garments  of  the  priests. 

On  their  heads  crowns  of  gold.]  Anemblemof  their  rf/^niVy. 
The  Jewish  writers  represent  human  souls  as  being  created 
first;  and  before  they  enter  the  body,  each  is  taken  by  an  an- 
gel into  Paradise,  wliere  it  sees  the  righteous  sitting  in  glory 
with  crowns  upon  their  heads. — Rab.  Tanckum.  fol.  39.  4. 

5.  Seven  Imnps  of  fire]  Seven  angels,  the  attendants  and 
ministers  of  the  Supreme  King. — See  chap.  i.  4.  and  the  note 
there. 

6.  Four  beasts]  Tcaa^apa  ^(on,four  living  creatures,  or 
four  animals.  The  word  beast  is  very  improperly  used  here, 
and  elsewhere,  in  this  description:  Wiclif  tirst  used  it;  and 
translators  in  general  have  followed  him  "in  this  uncouth  ren- 
dering. A  beast  before  the  throne  of  God  in  heaven,  soimds 
oddly. 

7.  T/iefir.it  beast  was  like  a  lion]  It  is  supposed  that  there 
is  a  reference  here  to  the  four  standards,  or  ensigns,  of  the 
four  divisinns  of  the  tribes  in  the  Israelitish  camp,  as  they 
are  described  by  Jewish  writers. 

The  first  living  creature  was  like  a  lion  ;  this  was,  say  the 
rabbins,  the  st  mdard  of  Judah  on  the  eresr,  with  the  two  tribes 
of  Issachar  and  Zabulon.  The  second,  like  a  calf,  or  ox, 
which  was  the  emblem  of  Ephraim,  who  pitched  on  the  west, 
with  the  two  tribes  of  Manasseh  and  Benjamin.  The  third, 
with  the/ace  of  a  man,  which,  according  to  the  rabbins,  was 
the  standard  of  Reuben,  who  pitched  on  the  south,  with  the 
two  tribes  of  -SVweon  and  Gad.  The  fourth,  which  was  like 
njiying  (spread)  eagle,  was,  according  to  the  same  writers, 
the  emblem  on  the  ensign  of  Dan,  who  pitched  on  the  north, 
with  the  two  tribes  of  Asher,  and  Naphtali.  This  tr:iditiona- 
ry  description  agrees  with  Wxe.  four  faces  of  the  cherub  in 
Ezekiel's  vision. — See  my  notes  and  diagrams  on  Numb.  ii. 

Christian  tradition  has  given  these  creatures  as  emblems 
of  the  four  evangelists.  To  Jolrn  is  attributed  the  eagle  ;  to 
Luke,  'the  ox  ;  to  Mark,  the  i.ioN  ;  and  to  Mattheic,  the  man, 
or  angel  in  human  form.  As  the  former  represented  the 
whole  Je'Kish  church,  or  congregation,  so  the  latter  is  intended 
to  represent  the  u-hole  Christian  church. 

8.  The  four  beasts  had  each  of  them  six  wings]  I  have 
already  observed,  in  the  Preface'tn  this  book,  that  the  phra- 
seology is  rabbinical ;  I  miglU  have  added,  and  tlie  imagery 
also.  We  have  almost  a  counterpart  of  this  de,scriplion  iii 
Piikey  f^lii'icr,  chap.  1.     I  shall   give  the  substance  of  this 

504 


crystal :  "  and  in  the  midst  of  the  throne,  and  round  about  the 
tin-one,  icere  four  beasts  full  of  eyes  before  ?  and  behind, 

7  1  And  the  first  beast  was  like'a  lion,  and  the  second  beast 
like  a  calf,  and  the  tliird  beast  had  a  face  as  a  man,  and  the 
fourth  beast  was  like  a  flying  esigle. 

8  And  the  four  beasts  had  each  of  them  ■■  six  wings  about 
him  ;  and  tliey  were  full  of  eyes  '  within  :  and  '  they  rest  not 
day  and  night,  saying,  "  Holy,  holy,  holy,  »  Lord  God  Almigh- 
ty, w  wliich  was,  and  is,  and  is  to  come, 

9  And  when  those  beasts  give  glory  and  honour  and  thanks 
to  him  that  sat  on  the  throne,  ''  who  liveth  lor  ever  and  ever, 

10  f  Tlie  four  and  twenty  elders  fall  down  before  him  tliat 
sat  on  the  throne,  ^  and  worship  him  that  liveth  for  ever  an(J 
ever,  "^  and  cast  their  crowns  before  the  throne,  saying, 

11  h  Tliou  art  worthy,  O  Lord,  to  receive  glory  and  honour 
and  power :  "  for  thou  hast  created  all  things,  and  for  thy 
pleasure  they  are  and  were  created. 

n  E.^o,1.3-:.3,  Cli  15.2-0  Eie!<.1.5,-p  Ver.S.— n  Nnm  2.9,  tc.  Ezck.I.in.fc  in. 
14  — r  !sd.C.9.~3  Vei- 6— I  Of.  llicy  have  no  rPSl.— u  lsa.6.3.— v  Ch.  1.3.— w  ( 'h  1. 
4.— .\  Ch.llS.&B.  I1.&  16  7.— yCh.'i  S,I4.- 1  Ver.9.-ii  Vei-,4.— b  Ch.S.  ia.-c  Gen, 
1,1.  Aci3  17.24.  Eph.:..9.  Col  1,16,  Ch.lO.C.    . 


from  Schoettgen.  "  Four  troops  of  ministering  angels  praisa 
the  holy  blessed  God  .;  the  first  is  3Jichael,  at  the  right  hand  ; 
the  next  is  Gabriel,  at  the  left ;  the  tliird  is  Uriel,  before  ;  an(4 
the  fourth  is  Raphael,  behind  Ilim.  The  Shechina  of  the- 
Holy  Blessed  God  is  in  the  midst,  and  lie  Himself  sits  upon 
a  throne  high  and  elevated,  hanging  in  the  air  ;  and  his  mag- 
nificence as  amber,  hnvn  (chashinel,)  in  the  midst  of  the 
fire. — Ezek.  i.  4.  On  His  head  is  placed  a  crown,  and  a  dia- 
dem, witli  the  incommunicable  name  (nini  Yehorah)  inscribed 
on  the  front  of  it.  Ills  eyes  go  throughout  the  whole  earth  ;  a 
part  of  them  \s  fire,  and  a  part  of  them  hail.  At  His  right 
hand  stands  Life,  and  at  His  left  hand  Death,  and  He  has  a 
fiery  sceptre  in  His  hand.  Before  Him  is  the  veil  spread,  tliat 
veil  which  is  between  the  temple  and  the  holy  of  holies ;  and 
seven  angels  minister  before  Him,  wlt^iin  that  reil:  the  veil 
and  His  footstool  are  like  fire  and  lightning  ;  and  under  the 
tlirone  of  glory  there  is  a  shining  like  fire  and  sapphire,  and 
about  his  throne  are  justice  and  judgment. 

"The  place  of  the  throne  are  the  seven  clouds  of  glory ; 
and  the  chariot-wheels,  and  the  cherub,  arnl  the  living  crea- 
tures, which  ^;'re  glory  before  His  face.  The  thrniis  is 
in  similitude  like  sapphire;  and  at  the  four  feet  of  it  are 
four  living  creatures,  each  of  which  has  four  faces,  und 
four  icitigs. — When  God  speaks  from  the  ea.s-/,  then  it  is  from 
between  the  two  cherubim,  with  the  face  of  A  man  ;  when 
He  speaks  from  the  south,  then  it  is  from  between  the  two 
cherubim,  with  the /ore  of  a.  lion;  when  from  ihe  west,  then 
it  is  from  between  the  two  cherubim,  with  the  face  of  an  ox  ; 
and  when  from  the  north,  then  it  is  from  between  the  two 
cherubim,  with  the  face  of  an  eacle. 

"And  the  living  creatures  stand  before  the  throne  of  glory  ; 
and  they  stand  in  fear,  in  trembling,  in  liorror,  and  in  great 
a£,itation;  and  from  this  agitation  a  s/rfo?)t  o/"J5'e  flows  be- 
fore them.  Of  the  two  serapliim,  one  stands  nt  the  right 
hand  of  the  Holy  Blessed  God,  and  one  stands  at  the  left,  and 
each  has  six  wings  ;  with  two  they  cover  their  face,  lest  they 
should  see  the  face  of  the  shechina ;  tcith  two  they  cover  their 
feet,  IfSt  they  should  find  out  the  footstool  of  the  shechina  : 
and  two  they  fly,  and  sanctify  His  great  Name.  And  they 
answer  each  other,  saying.  Holy,  holy,  holy.  Lord  God  cj 
hosts;  the  whole  earth  is  full  of  His  glory.  And  the  living 
creatures  stand  near  His  glory,  yet  they  do  not  know  the 
place  of  His  glory:  but  wheresoever  His  glory  is,  they  cry 
out,  and  say,  Blessed  he  the  glory  of  the  Lord  i?!  his  place." 

Ill  Shemoth  liubba,  sec.  23.  fol  121.  4.  Rabbi  Abin  says, 
"There  are  four  which  liave  principality  in  this  world: 
among  intellectual  creatures,  man;  among  birds,  the  eagle; 
among  cattle,  the  ox  ;  and  among  tcild  beasts,  the  lion  ;  each 
of  these  has  a  kingdom,  and  a  certain  magnificence  ;  and 
they  are  placed  under  t?ie  throne  of  glory  ;  Ezek.  i.  10,  to 
show  that  no  creature  is  to  exalt  itself  in  this  world ;  and  that 
the  kingdom  of  God  is  over  all  "  These  creatures  may  be 
considered  the  representatives  of  the  whole  creation 

10.  Cast  t/ieir  ciowns  before  the  throne]  Acknowledge  the 
infinite  supremacy  of  God  ;  and  that  they  have  derived  their 
being  and  their  blessings  from  Him  alone.  This  ie  an  allu- 
sion 10  ilie  custom  of  prostrations  in  the  East;  and  to  the  ho- 


The  Book  sealed 


CHAPTER  V. 


lenlh  seven  scats 


mage  of  pclTy  kings,  acktiowlcJging  the  supremacy  of  tlic 
emperor. 

U.  'J'/iou  art  worthy, O  Lord,  tn  receive]  Tims  all  creation 
ackiiowlcilijes  tlic  supremacy  of  Cod  :  and  we  learn  from  tliis 
Rong  that  He  made  all  things  for  his  pleasure  ;  and  tlirougli 


that  lie  liateth  nothing  that  He  lias  made;  and  could  have 
made  no  iTitclIigi'nt  creature  with  the  design  to  make  it  eter- 
nally niiscrahlo.  It  is  slringe  that  a  contrary  supposition  lias 
ever  entered  inlo  tlio  heart  of  man:  and  it  is  liigli  time  that 
the  benevolent  nature  of  the  Supreme  God  should  be  fully 


the  same  motive,  He  preserves.    Hence,  it  is  most  evident,  i  vindicated  from  aspersions  of  this  kind 


AND  I  saw  on  the  right  hand  of  him  that  sat  on  the  tlirone 
a  *  book  written   within  and  on  the  backside,  b  scaled 
Willi  seven  seals. 

2  .\nd  1  saw  a  strong  angel  proclaiming  witli  a  loud  voice, 
Who  is  worlliy  to  open  the  hook,  and  to  loose  the  seals  thereof? 

3  And  no  man  "  in  heaven,  nor  in  earth,  neither  under  the 
eartli,  was  able  to  open  the  book,  neither  to  look  thereon. 

4  And  I  wept  much,  because  no  man  was  found  worthy  to 
open  and  to  read  the  book,  neither  to  look  thereon. 

5  .\nd  one  of  the  elders  saith  lyilo  me,  Weep  not:  behold, 
'the  Lion  of  the  tribe  of  Juda,  'the  Root  of  David,  hath 
prevailed  to  open  the  book,  and  .fto  loose  the  seven  seals 
thereof. 

6  And  I  belieUi,  and,  lo,  in  the  midst  of  the  throne  and  of  the 
four  beasts,  and  in  the  midst  of  the  elders,  stood  ^  a  Lamb  as 
it  had  been  slain,  having  seven  horns  and  i'  seven  eyes,  which 
are  ■  the  seven  Spirits  of  God  sent  forth  into  all  the  earth. 

■I  F'/<-k.iri,  n.-l.  Isiiiiili  20. 1 1 .  D.-\n.  I  ?.4.— c  Vcr.  13.— J  Ocn  40.9,  10.  Hcb  7.  H.— 
ts^.ll.l.M.  HnM:.l.-.|^  Cli  »?.  10  — f  Vcr  i.  Ch  fi.  l— (;  Isa  53  7.  John  1.29  ;'«. 
I'Hrill'.l.  <-|i  I:;.-:.   Vor  P.li;,-li /,o,-li  3n.&4  II— iCIi. 4.5— kCh.4.2.— 1011.4.8, 


CHAPTER  V. 
The  hook  scaled  with  seven  seals,  which  no  being  in  heaven  or  earth  could  open,  1 — 3.  Is  at  last  opened  hi/  the  Lion  of  the 
tri/ie  of  Jndah,  4 — 8.  He  receives  the  praises  of  the  four  living  creatures,  and  the  twenty  four  elders,  9,  10.  And  after- 
ward of  an  if'.miineralile  multitude,  who  achnuw/edgc  that  they  icere  redeemed  to  God  by  Ilis  blood,  11,  12.  And  then  of 
the  ichule  creation,  who  ascrilie  lilessing,  honour,  glory,  and  power,  lo  God  and  the  Lamb  for  ever,  13,  14.  [A.  M.  cir.  4100. 
A.  D.  cir.  96.     Impp.  Flavio  Uoinitiano  Cies.  Aug.  et  Nerva.] 

7  And  he  came  and  took  the  book  out  of  the  right  hand  k  of 
him  that  sat  upon  the  throne. 

8  And  when  he  liad  taken  the  book  Mlic  four  beasts  and  four 
n/id  twenty  elders  fell  down  before  the  Lamb,  having  every 
one  of  them  ""  haras,  and  golden  vials  full  of  "  odours,  "  which 
are  the  pnyers  ol^  saints. 

9  And  P  they  sung  a  new  song,  saying,  ">  Thou  art  wortliy  to 
take  the  book,  and  to  open  the  seals  tliereof :  '  for  thon  wast 
slain,  and  '  liast  redeemed  us  to  God  by  thy  blood  'out  of  eve- 
ry kindreil,  and  tongue,  and  people,  and  nation  ; 

10  "  And  hast  made  us  unto  our  God  kings  and  priests  :  and 
we  shall  reign  on  the  earth. 

U  And  I  beheld,  and  1  heard  the  voice  of  many  angels 
>>  round  about  the  throne  and  the  beasts  and  the  elders  ;  and 
tlie  number  of  them  was  >"  ten  thousand  times  ten  thousand, 
and  thon.sands  of  thousands  ; 

12  Saying  with  a  loud  voice,  *  Worthy  is  the  Lamb  that  waa 

p  P-in.in..3.  Ch  11  :!.-qCli.4  II.— r  Vcr.6.— s  Actsail  is.  Rom  3.94  I  Cor.G.ai. 
&7.-.>3.  Eph.1.7.  i;nl.l.|l.  Hcb.n.l2.  IPel.I  13,19.  2  Pel.S  I.   1  .lohn  I  7.Cli.l44.— 

t  i)*ii.4.i.fcii.a'i.  cii.r.ii.&ii  11  &,  14.6— u  t:.«i.i.iD.t>.  i  Pet.a.s,  y.  ch.i.c.sta.c 

it,-^l.-j.—v  Ch.4.4,B.— w  Psa.GS.  17.   Uan  7. 10.   Hell.  12.22.— x  'Jh.4.  II. 

but  as  these  seven  eyes  are  said  lo  be  the  seven  spirits  of  God, 
they  seem  to  denote  rallier  His  Proi-iV/eHre,  in  which  He  often 
employs  tlie  ministry  of  angels ;  therefore,  these  are  said  to 
be  sent  forth  into  all  the  earth. — Sec  on  chap.  i.  4. 

7.  He  came  and  took  the  hook]  This  ver.se  may  be  properly 
explained  by  .lohn,  ch.  i.  13.  No  man  hath  seen  God  at  any 
time :  the  only  begotten  Son,  which  is  in  the  bosom  of  the 
Father,  he  hath  declared  him.  With  Jesus  alone,  are  all  the 
counsels  and  mysteries  of  God. 

8.  The  four  beasts— fell  down  before  the  Lamb]  The  whole 
church  of  God,  and  all  His  children  in  heaven  and  earth, 
acknowledge  that  Jesus  Christ  is  alone  worthy  and  able  to 
unfold  and  execute  all  the  mysteries  and  counsels  of  God. 
See  on  ver.  9. 

Having  every  one  of  them  harps]  There  wore  harps  and 
vials  ;  and  each  ol  the  elders  and  living  creatures  had  one. 

Odours,  irhich  are  the  prayers  of  saints.]  The  frankin- 
cense and  odours  offered  at  the  tabernacle  were  emblems  of 
the  prayers  and  praises  of  the  Lord.  That  prayers  are  Com- 
pru-ed  to  incense,  see  Psa.  cxli.  2.  Lei  my  prayer  be  set  forth 
before  thee  as  incense.  Hence  that  saying  in  Synopsis  Sohar, 
p.  44.  n.  3?.  "The  odour  of  the  prayer;  of  the  Israelites  is 
equal  lo  viyrrh  anO,  frankincense :  but  on  the  sabbath  it  is 
preferred  to  the  scent  of  all  kinds  of  perfumes."  The  woi'tls, 
tehich  are  the  prayers  of  saints,  are  to  be  understood  as  Mis 
is  my  body  ;  this  signifies  or  represents  my  body  :  these 
odours  represent  the  prayers  of  the  saints. 

9.  A  71CW  song]  Composed  on  the  matters  and  blessings  of 
the  Gospel,  which  was  just  now  opened  on  earth.  But  neic 
song  may  signify  a  most  e.vcellent  song  ;  and  by  this,  the  Gos- 
pel and  its  blessings  are  probably  signified.  The  Gospel  is 
called  a  new  song,  Psa.  xcvi.  I.  And  perhaps  there  is  an  al- 
lusion in  the  harps  here,  to  Psa.  cxliv.  9.  I  will  sing  a  new 
SONG  unto  thee,  OGod,  upon  a  ps.m.teuv,  and  an  instrcment 
OF  ten  strings,  &c.  The  same  form  of  speech  is  found,  Isa 
x!ii.  10.  Sing  unto  the  Lord  a  new  song,  Ac.  and  there  the 
prophet  seems  to  have  the  Gospel  dispensation  particularly 
in  view. 

7'hou — hast  redeemed  us  to  God — out  of  every — nation] 
It  aiipenrs  therefore,  that  the  living  creatures  and  the  elders 
represent  the  aggregate  of  the  l"ollowei-8  of  God ;  or  the 
Christian  church  in  all  nations,  and  among  all  kinds  of  peo- 
ple ;  and  perhaps  through  the  whole  com[)ass  of  time  :  and 
all  these  are  said  to  be  redeemed  by  Chrisi's  blood:  plainly 
showing  that  His  life  was  a  sacrificial  offering  for  the  sins  of 
mankind. 

10.  Kings  and  priests]  See  Exod.  x'xk.  G.  1  Pet.  ii.  5,  9.  aad 
the  notes  there. 

11.  The  voice  of  many  angels]  The.se  also  arc  represented 
as  joining  in  thechorus  with  redeemed  mortals. 

J'en  thousand  times  ten  thousand]  "Myriads  of  myriads, 
and  chiliads  of  chili.ids;"'  that  is,  an  infinite  or  innumerable 
multitude.     Tliis  is  in  reference  to  Dan.  vii.  10. 

12.  To  receive  power]  Tliat  is,  Jesus  Christ  is  worthy  to 
take,  >a/?f(r,  to  have  ascribed  to  Him,  /lOJrer,  omnipotence  ; 
ri'-hes,  beneficence;  icisdom,  omniscience;  strength,  power 
in  prevalent  exerci.^e  ;  honour,  the  highest  reputation  for  what 
He  has  done  ;  glory,  the  praise  due  to  such  actions  ;  and 
blessing,  the  thankful  acknovvicdgments  of  the  whole  ciiea- 
lion.  Here  are  seven  ditrercnt  f^pecies  of  praise  :  and  this  i8 
e.xactly  agreeable  to  the  rabbinical  forms,  which  the  author  of 
this  book  keeps  constantly  in  view— See  Sepher  Raiiel    fol 

505 


NO nOS.^Vi'rso  1.  A  book  written  within  and  on  the  back- 
.tide]  That  is,  llic  hook  was  full  of  solemn  contents  icitldn, 
but  it  was  seulc.d :  and  on  the  backside  was  a  superscription, 
indicating  lis  contents.  It  was  a  labelled  book,  or  one  written 
<in  each  side  of  the  skin,  which  was  not  usual. 

Sealed  icith  seven  seals]  As  seven  is  a  number  of  per- 
fection, it  may  mean  that  the  book  was  so  sealed,  that  the 
peuls  could  neither  he  counterfeited  nor  broken  ;  i.  e.  the  mat- 
tf'r  of  the  h.iok  was  so  obscure  and  enigmatical,  and  the  work 
ii  enJMined,ani'  the  fads  it  predicteii,  so  dillicult  and  stupend- 
ous, that  they  could  neither  be  known  nor  performed  by  liu- 
m-in  wisdom  or  power. 

2.  ,4  strong  angel]    One  of  the  chief  of  the  angelic  host. 

Proclaiming]     As  the  herald  of  God. 

To  open  the  book,  and  lo  loose  the  seals]  To  loose  the  seals, 
that  he  may  open  the  book.  Who  can  tell  wliat  this  book 
i-.ontainsi  \Vho  can  upon  its  mysteries?  The  book  may 
iuean  the  puri.'osesand  di^signs  of  God  relative  to  His  govern- 
iiient  of  the  world  and  the  church  ;  but  we,  whose  habitation 
is  In  the  ilust,  know  notliing  of  such  things. 

.'J.  And  no  man]    Ouflsif,  no  person  or  being. 

In  heavett]    Among  all  the  angels  of  God. 

J\'nr  in  the  earth]     S'o  human  being. 

Neither  under  the  eurth]  Xo  disembodied  spirit,  nor  any 
demon.  Neither  angels,  men,  nor  devils,  can  fathom  the  de- 
ero'sof  (;<,d. 

Neither  to  look  thereon.]  None  can  look  into  it,  unless  it  bo 
(■lii'iii-d;  and  none  can  /ipen  it,  unless  the  seals  be  unloosed. 

4.  /  wept  much]  IJecause  the  world  and  the  church  were 
Jikelv  to  be  deprived  of  the  knowledge  of  the  contents  of  the 
l/0.>k. 

5.  'J'f:e  Lion  of  the  trilie  nf  Juda]  Jesus  Christ,  who  sprans 
from  this  tribe,  ns  His  genealogy  proves;  sec  on  Matt.  i.  and 
Luke  ill.  There  is  an  allusion  here  to  Gen.  xli-x.  9.  Judah 
is  a  lion's  ichelp:  the  lion  was  the  emblem  of  this  tribe ;  and 
M.'.s  supposed  to  have  been  embroidered  on  its  ensigns. 

The  liofit  of  David]  See  Isa.  xi.  1.  Christ  was  the  root  of 
David,  as  to  His  Divine  nature ;  He  was  a  branch  out  of  llie  '. 
xtcm  of  Jesse,  as  to  IWs  hu  man  ■nature.  i 

Hciih  prevailed]  Uy  the  merit  of  His  incarnation,  passion,  I 
and  death. 

To  open  the  book]  To  e.rpUiin  and  e.vecule  all  the  purposes 
and  decrees  of  God,  in  relation  to  the  government  of  the 
world  and  the  church. 

ifl.  Stood  a  lamb]  Christ,  .so  called  because  He  was  a  sacrifi- 
cial ofTering  :  apviov,  sign!  Jes  a  little  or  delicate  lamb. 

As  it  had  been  slain]  As  if  now  in  the  act  of  being  offered. 
This  is  very  remarkable  ;  so  important  is  the  "sacrilicial  olTer- 
ing  of  Christ,  in  the  sight  of  (."od,  that  he  Is  still  represented 
lis  being  in  the  very  act  of  pouring  out  Ilis  blood  for  the  of- 
fences of  man:  This  gives  great  advantage  lo  faith:  when 
tiny  soul  comes  to  the  Throne  of  Grace,  he  finds  a  Sacrifice 
there  provided  for  him  »o  ofier  to  God.  Thus  all  succeeding 
•  generations  fimi  they  have  the  continual  Sacrifice  ready  ;  and 
the  newly-shed  blood  to  ofler. 

Seven  horns]  As  hnrn  is  the  euiblcin  of  power,  and  seven 
the  number  of  perfection,  the  seven  horns  may  denote  the 
all-prevailing  and  infinite  might  of  Jesus  Christ.  He  can 
fupport  all  \V\s  friends  ;  He  can  destroy  all  His  enemies;  and 
Jle  can  save  to  the  uttermost  all  that  come  unto  God  through 
Him. 

Seven  eyes]  To  denote  His  infinite  knowledge  and  wisdom : 

Vor..  VI.  ?.  S 


The  opening  of 


REVELATION. 


the  seven  seali. 


slain  to  receive  power,  anil  riches,  and  wisdom,  and  strengtii, 
and  honour,  and  glory,  and  blessing. 

13  And  ''  every  creature  which  is  in  heaven,  and  on  the 
rarth,  and  under  the  earth,  and  such  as  are  in  the  sea,  and  all 
that  are  in  them,  heard  I  saying,  ^  Blessing,  and  honour,  and 

yPhil.2.10.   Vcr.3,-2  ICIironM.  II.  Rom. 9.5.&  16.27.   I  Tim. G  10. 

39.2.  "To  thee  belongs,  "1133  kebod,  glory;  n'j'nj  gedolah, 
magnitude  ;  mOJ  geburah,  miglil ;  n^Son  hainmalekali,  tlie 
kin  "dom ;  msonn  hatephaareth,  the  honour ;  nxjn  hanetsach, 
the  victort/ ;  ^^nm  vehaliod,  and  the  praise. 

13.  Erery  creature]  All  parts  of  the  creation,  animate 
and  inanimate,  are  represented  here  by  that  figure  of  speech 
called  prosopopoeia,  ox  personification,  as  giving  praise  to  tlie 
Lord  Jesus  ;  because  by  Him  all.  things  were  created.  We 
find  that  the  whole  creation  gives  precisely  the  same  praise, 
and  in  the  same  terms,  to  .lesu.s  Christ,  who  is  undoubtedly 
meant  here  by  the  Lamb  just  slaiii,  as  they  give  to  God  who 
.s(/jj  upon  the  throne.  Now  if  .Jesus  Christ  were  not  properly 
God,  tills  would  he  idolatry;  as  it  would  be  giving  to  the 
creature  what  belongs  to  the  Creator. 

14.  Tht  four  beasts  said,  Amen]  Acknowledged  that  What 
was  attributed  to  Christ  v/as  His  due. 

The  four  and  twenty  elders]  The  word  ciKorrtTCaaancs, 
twentyfour,  is  wanting  in  the  most  eminent  MSS,  and  Ver- 
Bions. 

Fell  down  and  worshipped]  ETto-ai  xai  TrpoaCKVvrjcrav,  fell 
down  on  their  knees,  and  then  prostrated  themselves  before 


glory,  and  power,  be  unto  him  '  that  sitteth  upon  the  throne, 
and  unto  the  Lamb  for  ever  and  ever. 

14  ijAnd  the  four  beasts  said.  Amen.  And  the  four  and 
twenty  elders  fell  down  and  worshipped  him  '  that  livcth  for 
ever  and  ever. 

1  Pc(.4.ll.&3  II.  Ch.l.lG.— a  Ch.C.ie.fc  7.10.— bCh. 19.4.— cCh. 4.9,10. 


the  throne.  This  is  the  Eastern  method  of  adoration  :  first, 
the  person  worshipping,  fell  down  on  his  knees  ;  and  then 
bowing  down,  touched  the  earth  with  his  forehead.  This  lat- 
ter act  was  prostration. 

Him  that  livelh  for  ever]  This  clause  is  wanting  in  ABC, 
thirty-seven  others,  Syriac,  Arabic,  Coptic,  jEthiopic,  some 
copies  of  the  Slavonic ;  Itala  and  Vulgate ;  and  in  Andreas, 
and  Arethas,  ancient  commentators  on  this  book.  It  is  also 
wanting  in  some  editions  ;  and  is  undoubtedly  spurious. 

Now  follow  the  least  intelligible  parts  of  this  mysterious 
hook,  on  which  so  much  has  been  written,  and  so  much  in 
vain.  It  is  natural  for  a  man  to  desire  to  be  wise  ;  and  the 
more  diflicalt  the  subject,  the  more  it  is  studied,  and  the 
hope  of  finding  out  something  by  which  tlie  world  and  the 
church  might  be  profited,  has  caused  the  most  eminently 
learned  men  to  employ  their  talents,  and  consume  their  time, 
on  these  abstruse  prophecies.  But  of  what  use  has  all  this 
learned  and  well  meant  labour  been  to  mankind  1  Can  hypo- 
thesis explain  prophecy,  and  conjecture  find  a  basis  on  which 
faith  can  rest!  And  what  liave  we  better  in  all  attempts 
hitherto  made  to  explain  the  mysteries  of  this  book. 


CHAPTER  VI. 

Wliat  folloired  on  the  openijig  of  the.  seven  seals.  The  opening  of  the  first  seal ;  the  white  horse,  1,  2.  The  opening  of  the 
second  seal ;  the  red  horse,  3,  4.  The  opening  of  the  third  seal  ;  the  black  horse  and  the  famine,  5,  6.  Tlie  opening  of  tlie 
fourth  seal ;  the  pale  horse,  7,  8.  The  opening  of  the  fifth  seal ;  thesn\\\s  of  inert  under  the  altar,  9 — 11,  The  opening  of 
//le  sixth  seal;  the  earthquake,  the  darkening  of  the  sun  and  moon,  and  falling  of  the  stars,  12 — 14.  7'//e  terrible  conster- 
nation of  the  Icings  and  great  men  of  the  earth,  15—17.  [A.  M.  cir.  4100.  A.  D.  cir.  96.  Impp.  Flavio  Uoinitiano  Cas. 
Aug.  et  Nerva.] 


AND  "  I  saw  wlien  the  Lamb  opened  one  of  the  seals,  and 
I  heard,  a.s  it  were  the  noise  of  thunder,  ^  one  of  the  four 
beasts,  saying.  Come  and  see. 

2  And  1  saw,  and  heboid  '^  a  white  horse :  d  and  he  that  sat 
on  him  had  a  bow ;  '  and  a  crown  was  given  unto  him  :  and 
he  went  forth  conquering,  and  to  conquer. 

3  And  when  lie  had  opened  the  second  seal,  f  I  heard  the  se- 
cond beast  say.  Come  and  see. 

4  5  And  there  went  out  another  horse  that  was  red  :  and 
potcer  was  given  to  him  that  sat  thereon  to  take  peace  from 
the  earth,  and  that  they  should  kill  one  another:  and  there 
was  given  unto  him  a  great  sword. 

5  And  when  he  had  opened  the  third  seal,  !>  I  heard  the  third 
beast  say.  Come  and  see.  And  I  beheld,  and  lo  i  a  black  horse  ; 
and  he  that  sat  on  him  had  a  pair  of  balances  in  his  hand. 

6  And  I  lieard  a  voice  in  the  midst  of  the  four  beasts  say, 

aCh  5.5,fi,7.— liCh.4.7.-c  Zer.l,  6.3.  Ch, 19.11.— ■!  Psa.45.4,5.  LXX— eZe.Ji  6. 
11,  Ch  14.14 —fCh. 4.7— j;  Zcch.O.S.- h  Uh  4.7.— i  Zech.i;.?  — k  The  wmil  cha!ni.x 
tignifieth  a  measure  conlaming  one  wine  quiart,  and  the  twelfth  part  of  a  quart. 

NOTES. — Verse  1.  Vilien  the  Lamb  opened  one  of  the 
seals]  It  is  worthy  of  remark,  that  tlie  opening  of  the  seals  is 
not  merely  a  declaration  of  what  God  will  do,  but  is  the  exhi- 
bition of  a  purpose  then  accomplished  ;  for  whenever  the  seal 
isopened,  the  sentence  appears  to  be  executed.  It  is -supposed, 
that,  from  chap,  vi — xi.  inclusive,  the  calamities  which  should 
fall  on  the  enemies  of  Christianity,  and  particularly  the  Jews, 
are  pointed  out  under  the  various  images ;  as  well  as  the  pre- 
servation of  the  Chri.stians  under  those  calamities. 

One  of  the  four  beasts]  Probably  that  with  the  face  of  a 
lion. — See  ch.  iv.  7. 

Co7ne  and  see]  Attend  to  what  is  about  to  be  exhibited.  It 
is  very  likely  that  all  was  exhibited  before  his  eyes  as  in  a 
scene;  and  he  saw  every  act  represejited  which  was  to  take 
place;  and  all  the  j>ersons  and  /A/«^s  which  were  to  be  the 
chief  actors. 

2.  A  white  horse]  Supposed  to  represent  the  Gospel  system; 
and  pointing  out  its  excellence,  swiftness,  and  purity. 

He  that  sat  on  him]    Supposed  to  represent  Jesus  Christ. 

A  bow]  The  preaching  of  the  Gospel,  darting  conviction 
into  the  hearts  of  sinners. 

A  croion]  The  emblem  of  the  kingdom  which  Christ  was 
to  establish  on  earth. 

Conquering  and  lo  conquer]  Overcoming  and  confounding 
the  Jews  first,  anil  then  the  Gentiles;  spreading,  more  and 
more,  the  doctrine  and  influence  of  the  cross  over  the  face  of 
the  earth. 

3.  7'he  second  beast]    That  which  had  the  face  of  an  or. 

4.  Another  horse — red]  The  emblem  of  lear;  perhaps  also 
of  severe  persecution,  and  the  martyrdom  of  the  saints. 

Him  that  sat  /hereon]  Some  say  Christ ;  others  Vespasian; 
others  the  Roman  armies;  others  Artabanus,  king  of  the 
Partliians,  &c.  &c. 

Take  peace  from  the  earth)  To  deprive  Judea  of  all  tran- 
quillity. 

7Viey  should  kill  one  another]  This  was  literally  the  case 
with  the  Jews,  while  besieged  by  the  Romans. 

A  great  stcord]  Great  influence  and  success,  producing 
terrible  carnage. 

o.    The  third  beast]    Tliat  which  had  the  face  of  a  man. 

A  black  horse]  The  emblem  of  famine.  Some  think  that 
50G 


•t  A  measure  of  wheat  for  a  penny,  and  three  measures  of  bar- 
ley for  a  penny;  and  '  see  that  thou  hurt  not  the  oil  and  the 
wine. 

7  And  wlien  he  had  opened  the  fourth  seal,  ""  I  heard  the 
voice  of  the  fourth  beast,  say,  Come  and  see. 

8  "And  I  looked,  and  behold  a  pale  horse:  and  his  name  that 
sat  on  him  was  death,  and  hell  followed  with  him.  And  pow- 
er was  given  °  unto  them  over  tlie  fourth  part  of  the  e^rtli, 
P  to  kill  with  sword,  and  with  hunger,  i  and  with  death,  '  and 
with  the  beasts  of  tlio  earth. 

9  And  when  he  had  opened  the  fifth  seal,  I  saw  under  ^  the 
altar  '  the  souls  of  them  that  weie  slain  "  for  the  word  of  God, 
and  for  '  the  testimony  which  they  held : 

10  And  they  cried  with  a  loud  voice,  saying,  w  How  long,  O 
Lord,  *  holy  and  true,  ^  dost  thou  not  judge  and  avenge  our 
blood  on  them  that  dwell  on  the  earth  1 

I  Ch.fl.4.— m  Ch.4.7.— n  Zech.  6.  3.-0  Or,  lo  him.— p  Rzek. 14.31.-0  F„nl.l5.r..— 
r  I.ev.;i;.nS,-E(;h.S..3.&9.l3.&  l4.ig.-tCh  ail.4.— ni;h  I.9.— v2Tiin.l.8.  Ch.lS. 
17.&.19.IO.-\vSee  Zech  1.18.— .x  Ch.3.7.— y  Ch.  ll.ia&,  19.2. 

which  took  place  under  Claudius.  See  Matt.  xxiv.  7.  the 
same  which  was  predicted  by  Agabus,  Acts  xi.  28. 

A  pair  of  balances]  To  s!iow  that  the  scarcity  would  be 
such,  that  every  person  must  be  put  under  an  alloirance. 

6.  A  measitre  (f  wheat  for  a  pemty]  The  cha:ni.r  here  men, 
tioned,  was  a  measure  of  rfr^  tilings;  and  although  the  capa- 
city is  not  exactly  known,  yet  it  is  generally  agreed  that  it 
contained  as  much  as  one  man  could  consume  in  a  day  :  and 
a  penny,  the  Roman  denarius,  was  the  ordinary  pay  of  a  la- 
bourer. So  it  appears  that  in  this  scarcity,  each  might  be  able 
to  obtain  a  bare  subsistence  by  his  daily  labour;  but  a  man 
could  not,  in  such  cases,  provide  for  a  family. 

Three  measures  of  barley]  This  seems  to  liave  been  the 
proportion  of  value  between  the  wheat  and  the  barley.  Bar- 
ley was  allowed  to  afford  a  poor  aliment ;  and  was  given  to  the 
Roman  soldiers  instead  of  wheat,  by  way  of  punishment. 

Hurt  not  the  oil  and  the  wine.]  Be  sparing  of  these  :  use 
them  not  as  delicacies,  but  for  necessity ;  because  neither  the 
vines  nor  the  olives  will  be  productive. 

7.  The  fourth  benst]    That  which  had  the  face  of  an  eagle. 

8.  A  pale  horse]  The  symbol  of  rfeaM.  Pallida  mors,  pale 
dealh,  was  a  very  usual  poetic  epithet ;  of  this  symbol  there 
can  be  no  doubt,  because  it  is  immediately  said,  his  name  that 
sat  im  him  was  Death. 

And  hell  followed  with  him.]  The  grave,  or  state  of  the  dead, 
received  tiie  slain.  This  is  a  very  elegant  prosopopoeia,  or 
personification. 

Over  the  fourth  part  of  the  earth]  One  fourth  of  mankind 
was  to  feel  tlie  desolating  effects  of  this  seal. 

To  kill  with  the  sword]  War.— H'iVA  hunger,  famine. — 
With  dealh,  pestilence. — A7id  with  the  beasts  of  the  earth, 
lions,  tigers,  hy;onas,  &c.  which  would  multiply  in  conse- 
quence of  tlie  devastations  occasioned  by  war,  famine,  and 
pestilence. 

9.  The  fifth  seal]  There  is  no  animal,  nor  any  other  being, 
to  introduce  this  seal;  nor  does  there  appear  to  be  any  new 
event  predicted  :  but  the  whole  is  intended  to  comfort  the  fol- 
lowers of  God  under  their  persecutions;  and  to  cncourago 
them  to  bear  up  under  their  distresses. 

I  saw  under  the  altar]  A  symbolical  vision  was  exhibited, 
in  which  he  saw  an  altar ;  and  under  it  the  sou  Is  of  those  lohe 


The  four  angets  holding 


CHAPTER  Vll. 


the  four  vinds  of  heaven. 


11  And  '  white  robes  were  given  unto  every  one  of  them  ; 
and  it  was  said  unto  them,  '  that  they  should  rest  yet  for  a  "lit- 
tle season,  imtil  their  fellow-servants  also  and  their  bretliren, 
that  should  be  killed  as  they  tcere,  sliould  be  fulfilled. 

12  And  I  beheld  when  he  had  opened  the  sixth  seal,  b  and, 
lo,  there  was  a  great  eartlnjuake  ;  and  °  the  sun  became  black 
as  sackcloth  of  hair,  and  the  moon  became  as  bluod  ; 

13  <*  And  the  stars  of  heaven  fell  unto  the  earth,  even  as  a 
fig  tree  casteth  her  '  untimely  figs,  when  she  is  shaken  of  a 
mighty  wind. 

•14  'And  the  heaven  departed  as  a  scroll  when  it  is  rolled  to- 


l\ad  been  stahijbr  the  word  nf  God,  martyred  for  their  attach- 
ment to  Christianity,  are  represented  as  being  newly  slain  as 
victims  lo  idolatry  and  superstition.  The  altar  is  ujjon  earth, 
not  in  heaven. 

10.  And  tlieij  cried  letth  a  loud  voice]  That  is,  their  blood, 
like  that  of  Abel,  cried  for  vengeance  :  for  we  are  not  to  sup- 
pose that  there  was  any  thing  like  a  vindictive  spirit  in  those 
nappy  and  holy  souls,  who  had  shed  their  blood  for  the  testi- 
mony of  Jesus.  We  sometimes  say  blood  cries  for  blood :  tliat 
is,  in  the  order  of  Divine  justice,  every  murderer,  and  every 
murdering  persecutor,  shall  be  punished. 

O  Lord]  'O  Accrirorr];,  Sovereign  Lord,  Supreme  Ruler  ;  One 
having  and  exercising  unlimited  and  uncontrolled  authority; 

Holij]  In  Thy  own  nature,  liating  iniquity  ; 

And  true]  In  all  Thy  promises  and  tlireatenings ; 

Dost  thou  net  judge]  The  persecutors; 

And  aren^e  our  blood]  Indict  signal  punishment; 

On  tliem  that  dwell  on  Die  earth]  Probably  meaning  the 
persecuting  Jeirs :  they  dwelt  ctti  rng  yns,  vpon  that  land,  a 
form  of  speech  by  whicli  Judta  is  often  signilied,  in  the  New 
Testament. 

11.  I17(//e  j-obes]  The  emblems  of  purity,  innocence,  and 
triumpli. 

y'letj  should  rest  yet/or  a  little  season]  This  is  a  declara- 
fion  thrtt  when  tlie  cup  of  the  iniquity  of  the  Jews  should  be 
full,  they  should  then  be  punished  in  a  mass.  They  were  de. 
^ermined  to  proceed  farther,  and  God  permits  them  so  to  do; 
reserving  tlie  fulne.s.s  of  their  punishment  till  they  had  filled 
lip  the  measure  of  their  iniquity.  If  this  book  was  written 
be/ore  the  destruction  of  Jernsalem,  as  is  most  likely;  tlien 
this  destruction  is  that  which  was  to  fall  upon  the  Jews  ;  and 
the  little  time  or  season  was  that  which  elapsed  between  their 
inartyrdDtn,  or  the  dite  of  this  book,  and  the  linal  destruction 
of  Jerusalem  by  4he  Romans,  under  Vesjiasian  and  his  son 
Titus,  about  \.  D.  70.  What  follows  may  refer  to  the  destruc- 
tion of  the  hoalhen  Roman  empire. 

12.  77/e  sixth  seal]  Tliis  seal  also  is  opened  and  introduced 
by  Jesus  Christ  alone. 

-1  i^reat  eartbrjuahe]  A  most  stupendous  change  in  the  civil 
find  religious  constitution  of  the  world.  If  it  refer  to  Constan- 
fine  tlie  Great,  the  change  that  was  made  by  his  conversion  to 
Chri.slianity  might  be  very  properly  represented  under  the 
*'mblem  of  an  earthquake,  and  the  other  symbols  mentioned 
ill  this  and  the  following  verses. 

The  sun,  the  ancient  Pagan  government  of  the  Roman 
rf^mpire,  was  totally  darkened  ;  and  like  a  blac/.-  hair  sac/cclot/i, 
was  degraded  and  humbled  to  the  dust. 

The  inonn,  the  ecclesiastical  state  of  the  same  empire,  bo- 
came  as  blood,  was  totally  ruined  ;  their  sacred  rites  abrogated, 
their  priests  and  religious  institutions  desecrated,  their  altars 
cast  down,  their  temples  destroyed,  or  turned  into  places  for 
(Christian  worship. 

1-^.  T/ie  stars  of  heaven]  The  gods  and  godde.sses,  demi- 
gods and  deified  heroes,  of  their  poetical  and  mythological 
heaven,  prostrated  indiscriminately,  and  lay  as  useless  as  the 
ilgs  or  fruit  of  a  tree  shaken  down'before  ripe,  by  a  tempestu- 
ous itlnd. 

M.  And  the  heaven  departed  as  a  scroll]  The  whole  sys- 
tem of  pagan  and  idolatrous  worship,  with  all  its  spiritual,  se- 
cular, and  sujierstitious  influence  ;  blasted,  shrivelled  up,  and 
rendered  null  and  void,  as  a  parchment  scroll  when  exposed 
to  the  aclion  of  a  strong  fire. 

And  every  mountain]  All  the  props,  supports,  and  depen- 
dencies <;f  (he  empire  ;  whether  regal  allies,  tributary  kings, 
ri.ependpnt  colonies,  or  mercenary  troops  ;  irere  all  moved  out 
of  their  places,  so  as  to  stand  no  longer  in  the  same  relation  to 
that  empire,  and  its  worship,  support,  and  maintenance,  as 
they  formerly  did. 

And  island]  'iTie  iveathen  temples,  with  their  p!ec/«c/s and 
enclosures,  cut  off  from  the  common  people,  and  into  which 


gelher  ;  and  «  every  mountain  and  island  were  moved  out  of 
their  places. 

15  And  the  kings  of  the  earth,  and  the  great  men,  and  the 
rich  men,  and  the  chief  captains,  and  the  mighty  men,  and 
every  bondman,  and  every  freeman,  h  hid  themselves  in  the 
dens  and  in  the  rocks  of  the  mountains  ; 

16  ■  .\nd  said  to  the  mountains  and  rocks.  Fall  on  us,  and 
hide  us  from  the  face  of  him  that  sitteth  on  the  throne,  and 
from  the  wrath  of  the  Lamb  : 

17  k  For  the  great  day  of  his  wrath  is  come ;  '  and  who  shall 
be  able  to  stand  l 


none  could  come  but  the  privileged,  may  be  here  represented 
by  islmids,  for  the  same  reasons. 

1.').  Tlie  kings  of  the  earth,  &c.]  All  the  secular  powers  who 
had  endeavoured  to  support  the  pagan  worship  by  authority, 
influence,  riches,  political  wisdom,  and  military  skill  ;  with 
every  bondman,  all  slaves,  who  were  in  life  and  limb  addicted 
lo  their  masters  or  owners. 

And  every  freeman]  Those  who  had  been  mamtmitted ; 
commonly  calledycecrf»ie»  ;  and  who  were  attaclied,  through 
gratitude,  to  the  families  of  their  liberators.  All  liid  them- 
selves, were  astonished  at  the  total  overthrow  of  the  heathen 
empire,  and  the  revolution  which  had  then  taken  place. 

16.  Said  to  the  mountains  and  rocks]  Expressions  which 
denote  the  strongest  perturbation  and  alarm.  They  preferred 
any  kind  of  death  lo  that  whic'i  they  apprehended  from  this 
most  awful  revolution. 

From  the  face  of  him  that  sitteth  on  the  throne]  They  now 
saw  that  all  these  ierrible  judgments  came  from  the  Almighty ; 
and  that  Christ,  the  author  of  Christianity,  was  now  judging, 
condemning,  and  destroying  them  for  their  cruel  persecutions 
of  His  followers. 

17.  For  the  great  day  of  his  wrath]  The  decisive  and  mani- 
fest time  in  which  He  will  execute  judgment  on  the  oppress- 
ors of  His  people.  . 

WIto  sliall  be  able  to  stand '>]  No  might  can  prevail  against 
the  might  of  God.  All  these  things  may  literally  apply  to  the 
final  destruction  of  Jerusalem,  and  to  the  revolution  which 
took  place  in  the  Roman  empire,  under  Constantine  theGreat. 
Some  apply  them  to  tlie  day  of  judgment ;  but  they  do  not 
seem  to  have  that  awful  event  in  view.  These  two  events 
were  the  greatest  that  have  ever  taken  place  in  the  world, 
from  t]ie Jlood  to  the  eighteenth  certury  of  the  Christian  era  ; 
and  may  well  justify  the  strong  figurative  language  used  above. 

Though  I  do  not  pretend  to  say  that  n,f  remarks  on  this 
chapter  point  out  its  true  signification,  yet  I  find  others  have 
applied  it  in  tlie  same  way.  Dr.  Dodd  observes,  that  the  fall 
of  Babylon,  Idumea,  Judah,  Egypt,  and  Jerusalem,  has  been 
described  by  the  prophets  in  language  equally  pompous,  figu- 
rative, and  strong. — See  Isa.  xiii.  10.  xxxiv.  4.  concerning 
Babylon  and  Idumea;  Jerem.  iv.  23,  24.  concerning  Judah; 
Ezek.  xxxii.  7.  concerning  Egypt ;  Joel  ii.  10,  31.  concerning 
Jerusalem:  and  our  I.ord  Himself,  Matt.  xxiv.  29.  concerning 
the  same  city,  "  Now,"  says  he,  "  it  is  certain  that  the  fall  of 
any  of  these  cities  or  kingdoms  was  not  of  greater  concern  or 
consequence  to  the  world,  nor  more  deserving  to  be  described 
in  pompous  figures,  than  the  fall  of  the  Pagan  Roman  em- 
pire, when  the  great  lights  of  the  heathen  world,  the  sun, 
mo„n,  and  stars,  the  powers  civil  and  ecclesiastical,  were  nil 
eclijised  and  obscured  ;  the  heathen  emperors  and  CiEsars 
were  slain  ;  the  heathen  priests  and  augurs  were  extirpated  ; 
the  heathen  officers  and  magistrates  were  removed  ;  the  tem- 
ples were  demolished,  and  their  revenues  were  devoted  to 
better  uses.  It  is  customary  with  the  prophets,  after  they 
have  described  a  thing  in  the  most  symbolical  and  figurative 
manner,  to  represent  the  same  again  in  plainer  language  :  and 
the  same  method  is  observed  here,  ver.  1-5,  16,  17.  And  the 
kings  of  the  earth,  &c.  That  is,  Maximin,  Galerius,  Maxen- 
tius,  Licinius,  &c.  with  all  their  adherents  and  followers,  were 
so  routed  and  dispersed,  that  tliey  hid  themselves  in  dens, 
&c. :  expressions  used  to  denote  the  utmost  terror  and  confu- 
sion. This  is,  therefore,  a  triumph  of  Christ  over  his  heathen 
enemies;  and  a  triumph  after  a  severe  persecution:  so  that 
the  time,  and  all  the  circums'ances,  us  well  as  the  series  nnd 
order  of  the  prophecy,  agree  perfectly  with  this  interpretation. 
Galerius,  !\Iaximin,  and  Licinius,  made  even  a  public  con- 
fession of  their  guilt ;  recalled  their  decrees  and  edicts  against 
the  Christians  ;  and  acknowledged  the  just  judgments  of  God 
and  of  Christ  in  their  own  destruction." — See  iVeirro«,  Lotc- 
vian,  &c.  and  Dr.  Dodd,  on  this  chapter ;  with  the  works  of 
several  more  recent  authors. 


CHAPTER  VIT. 

The  four  angels  holding  the  four  winds  of  heaven,  1.  The  ar.gel  icilh  the  seal  of  the  living  God,  and  sealing  the  servnls 
of  God  out  of  the  twelve  tribes,  whose  number  amounted  to  One  Hundred  and  Forty-four  thousand.  2 — 8.  Besides  tnese 
there  was  an  innumerable  multitude  from  all  nations,  who  gave  glory  to  God  and  the  Lamb,  9 — 12.     One  of  the  elderr 

'shoirs  who  t/iese  are  ;  and  descril>es  their  most  hap/jy  stale,  1.3 — 17.  [.\.  M.  cir.  4100.  A.  D.  cir.  95.  I.mpp.  Flavio  Domi. 
tiano  Ca?s-  Aug.  et  Nerva.) 


ND  after  these  things  I  saw  four  angels  standing  on  the 
L  four  corners  of  the  earth,  '  holding  the  four  winds  of 


NOTES.— Verse  1.  Attd  after  these  thing.i]    Inimediafely 
after  the  preceding  vision. 


the  earth,  b  that  the  wind  should  not  blow  on  the  earth,  nor  on 
the  sea,  nor  on  any  tree. 

bCh.9.4. 


1  saw  four  angels]  Instninients  which  God  employs  in  th«' 
dispensation  of  His  Providence  ;  we  know  not  what, 
507 


'Phase  who  were  sealed 


hevelation. 


out  of  the  twelve  tribes 


2  And  I  saw  anotliei"  angel  ascending  from  the  east,  having 
the  seal  of  the  living  God  :  and  he  cried  with  a  loud  voice  to 
the  four  angels,  to  whom  it  was  given  to  hurt  the  earth  and 
the  sea, 

3  Saying,  °  Hurt  not  the  earth,  neitlier  the  sea,  nor  tlie  trees, 
till  we  have  ^  sealed  the  servants  of  our  God  '  in  their  fore- 
lieads. 

4  f  And  I  heard  the  number  of  them  which  were  sealed  : 
iAnd  there  wre  sealed  ^an  hundred  and  forty  and  four  thou- 
sand of  all  the  tribes  of  the  children  of  Israel. 

5  Of  the  tiibc  of  .ludah  zpere  sealed  twelve  thousand.  Of  the 
tribe  of  Reuben  ruere  sealed  twelve  thousand.  Of  the  tribe  of 
fJad  were  sealed  twelve  thousand. 

6  Of  the  tribe  of  Aser  were  sealed  twelve  thousand.  Of  the 
tribe  of  Nepthalim  were  sealed  twelve  thousand.  Of  the  tribe 
of  Manasses  irere  sealed  twelve  thousand. 

7  Of  the  tribe  of  Simeon  rrere  sealed  twelve  thousand.  Of 
the  tribe  of  Levi  jcere  sealed  twelve  thousand.  Of  the  tribe  of 
Issachar  Tcere  sealed  twelve  thousand. 

8  Of  the  tribe  of  Zabulon  were  sealed  twelve  thousand.  Of 
the  tribe  of  Joseph  were  sealed  twelve  thousand.  Of  the  tribe 
of  Benjamin  iiiere  sealed  twelve  thousand. 

9  After  this  I  beheld,  and,  lo,  ha  great  multitude,  which  no 
man  could  number,  i  of  all  nations,  and  kindreds,  and  peo- 
ple,  and  tongues,- stood  before  the  tlu-one,    and   before   the 

cCh.6  6  &.9  4.— J  Ezek.  p.  1.  Ch.  H.  l-erh  "2.  i.—i'-\\.  9  If!  — g  Ch.  11.  1 — 
n  Rom.  11  SS,— iCh.5  9— kCh,"  5,1S  &4  4  &6  II.  Ver.  14.— 1  Psa.S.S.  lsii.43. 11. 
Jer.3.23.  Hos.13.4.  Ch  13.1.— m  Ch.5. 13— n  Ch.4.6. 


On  the  four  corners  of  the  earth]  On  the  extreme  parts  of 
the  land  of  Judea,  called  n  yq,  the  land,  or  earth,  by  way  of 
eminence. 

Holding  the  four  icinds]  Preventing  evil  from  every  quar- 
ter. Earth— sea,  nor  any  tree:  keeping  the  whole  of  the 
land  free  from  evil,  till  the  church  of  Christ  should  wax 
Etrong;  and  each  of  His  followers  have  time  to  prepare  for  his 
flight  from  Jerusale^n,  previously  to  its  total  destruction  by  the 
Romans. 

'2:  The  seal  of  the  living  God]  This  angel  is  represented  as 
the  chancellor  of  the  Supreme  King;  and  as  ascending  from 
the  east,  ttvo  auaroXris  ri\iuv,from  therising  ofthesun.  Some 
understand  this  of  Christ,  who  is  called  anaroXrj,  the  east, 
Luke  i.  78. 

It  teas  given  to  hurt]  Particular  o^era/s,  employed  by  Di- 
vine Providence  in  the  management  of  the  affairs  of  the  earth : 
but  whether  spiritual  or  material  we  know  not. 

3,  T\ll  ire  have  scaled  the  servants  of  our  God]  There  is 
manifestly  an  allusion  to  Ezek.  ix.  4.  here.  By  sealing,  we 
are  to  understand  consecrating  the  persons  in  a  more  especial 
manner  to  God:  and  showing,  by  this  mark  of  God  upon 
them,  that  they  were  under  His  more  immediate  protection  ; 
and  that  notliing  should  hurt  theim.  It  was  a  custom  in  the 
East,  and  indeed  in  the  West  too,  to  stamp,  with  a  hot  iron,  the 
name  of  the  owner  upon  Iha  forehead  or  shoulder  of  his  slave. 

It  is  worthy  of  remark,  that  not  one  Christian  perished  in 
the  siege  of  Jerusalem;  all  had  left  the  city,  and  escaped  to 
Pella.     This  I  have  often  had  occasion  lo  notice. 

4.  I  heard  the  number  of  them  which  were  sealed]  In  the 
number  of  144,000  is  included  all  the  Jews  converted  to 
Christianity  ;  12,000  out  of  each  of  the  twelve  tribes  :  but  this 
must  be  only  a  certain  for  an  uncertain  number  ;  for  it  is  not 
lo  be  supposed  l\\sXjust  12,000  were  converted  out  of  each  of 
the  twelve  tribes. 

5—8.  Of  the  tribe  of  J ud ah  Sic]  F/rs?,  we  are  to  observe 
that  the  tribe  of  Levi  is  her ,  mentioned,  though  tliat  tribe 
had  no  inheritance  in  Israel  ;  but  they  now  belonged  to  the 
spiritual  priesthood.  Secondly,  That  the  tribe  of  Dan,  which 
had  an  inheritance,  is  here  omitted;  as  also  the  tribe  of 
Ephraim.  Thirdly,  That  the  tiibe  of  Joseph  is  here  added, 
in  the  place  of  Ephraim.  Ephraim  and  Dan  being  the  prin- 
cipal promoters  of  idolatry,  are  left  out  in  this  enumeration. 

9.  A  great  multitude]  Tills  appears  to  mean  the  church  of 
Christ  among  the  Gentiles,  for  it  was  different  from  that  col- 
lected from  the  twelve  tribes  ;  and  it  is  here  said  to  be  of  all 
nations,  kindreds,  people,  and  tongues. 

Clothed  with  white  robes]  As  emblems  of  innocence  and 
purity.  With  palms  in  their  hands,  in  token  of  victory  gained 
over  the  worlcf,  the  devil,  and  th'~  flesh. 

10.  Salvation  to  our  God]  That  is,  God  alone  is  the  Author 
of  the  salvation  of  man ;  and  this  salvation  is  procured  for,  and 
given  to,  them  through  the  Lamb,  as  their  propitiatory  Sacri- 
fice. 

11.  All  the  Angels,  &c.]  As  there  is  joy  in  the  presence  of 
God,  among  these  holy  spirits,  when  one  sinner  repents,  no 
wonder  that  tliey  take  such  an  interest  in  the  gathering  to- 
gether of  such  innumerable  multitudes,  who  are  fully  saved 
from  their  sins. 

12.  Saying,  Amen]  Giving  their  most  cordial  and  grateful 
assenlio  the  praises  attributed  to  God  and  the  Lamb. 

Blessing,  and  glory,  &c.]  There  are  here  seven  diflerent 
species  of  praise  attributed  to  God,  as  in  chap.  v.  12.  where 


Lamb,  ^  clothed  with  white  robes,  and  palms  in  their  hands  ; 

10  And  cried  with  a  loud  voice,  saying,  '  Salvation  to  our 
God  "  which  sitteth  upon  the  throne,  and  unto  the  Lamb. 

11  "  And  all  the  angels  stood  round  about  the  throne,  and 
about  the  ciders  and  the  four  beasts,  and  fell  before  the  throne 
on  their  faces,  and  worshipped  God, 

12  "Saying,  Atnen:  Blessing,  and  glory,  and  wisdom,  and 
thanksgiving,  and  lionour,  and  power,  and  might,  be  unto  our 
God  for  ever  and  ever.     Amen. 

1-3  And  one  of  the  ciders  answered,  saying  unto  me,  What 
are  these  which  are  arrayed  in  p  white  robes?  and  whence 
came  they  1 

14  And  I  said  unto  him.  Sir,  thou  knowest.  And  he  saidto 
me,  '  These  are  they  which  came  out  of  great  tribulation,  and 
have  ■■  washed  their  robes,  and  made  them  white  in  the  blood 
of  the  Lamb. 

15  Therefore  are  they  before  the  throne  of  God,  and  serve 
him  day  and  night  in  his  temple:  and  he  that  sitteth  on  the 
throne  shall  ^  dwell  among  them. 

16  '  They  shall  hunger  no  more,  neither  thirst  any  more  ; 
"  neither  shall  the  sun  light  on  them,  nor  any  heat. 

17  For  the  Lamb  which  is  in  the  midst  of  tlie  throne  v  shall 
feed  them,  and  shall  lead  them  unto  living  fountains  of 
waters  :  «  and  God  shall  wipe  away  all  tears  from  their 
eyes. 

nCl 
y  Psii^a3.1.&,36.8'  John  10  11  iV.— w  Isa.SS.S.  Ch.4.21. 


see  the  note. 


508 


13.  One  of  the  elders  answered]  A  Hebraism  for  spoke 
The  question  is  here  asked,  that  the  proposer  may  have  the 
opportunity  of  answering  it. 

14.  Sir,  thou  knowest]  That  is,  I  do  not  know;  but  thou 
canst  inform  me. 

Come  out  of  great  tribulation]    Persecutions  of  every  kind. 

And  have  trashed  their  robes]  Have  obtained  their  pardon 
and  purity  through  the  blood  of  the  Lamb. 

Tlieir  white  robes  cannot  mean  the  righteousness  of  Christ, 
for  this  cannot  be  washed  and  made  white  in  His  own  blood. 
'J'his  white  linen  is  said  to  be  the  righteousness  of  the  saints, 
chap.  xi.x.  8.  and  this  is  the  righteousness  in  which  they  stand 
before  the  throne  ;  therefore  it  is  not  Christ's  rigliteousness, 
but  it  is  a  righteousness  wrought  in  them  by  the  merit  of  His 
blood,  and  the  power  of  His  Spirit. 

15.  Thertfore]  Because  they  are  washed  in  the  blood  of  the 
Lamb, — are  they  before  the  throne,  admitted  to  the  immediate 
presence  of  God. 

And  serve  him  day  and  night]  Without  ceasing  ;  being 
filled  with  the  spirit  of  prayer,  faith,  love,  and  obedience. 

Shall  dwell  among  them]  He  lives  in  His  own  church,  and 
in  the  heart  of  every  true  believer. 

16.  They  shall  hunger  no  more]  They  shall  no  longer  be 
deprived  of  their  religious  ordinances,  and  the  blessings  at- 
tendant on  them,  as  they  were  when  in  a  state  of  persecution. 

Neither  shall  the  sun  light  on  them]  Their  secular  rulers 
being  converted  to  God,  became  nursing  fathers  to  the  church. 

Nor  any  heal.]  Neither  persecution  nor  affliction  of  any  kind. 
These  the  Hebrews  exjiress  by  the  term  heat,  scorching,  &o. 

17.  The  Lamb]  The  Lord  Jesus,  enthroned  with  His  Fiitlier 
in  ineffable  glory. 

Shall  feed  them]  Shall  communicate  to  them  every  thing 
calculated  to  secure,  continue,  and  inci'ease,  their  happiness. 

Living  fountains  of  water]  A.  spring,  in  tlie  Hebrew 
phraseology,  is  termed  living  water,  because  constantly  boil- 
ing up  and  running  on.  By  these  perpetual  fountains,  we 
are  to  understand  endless  sources  of  comfort  and  happiness, 
which  Jesus  Christ  will  open  out  of  His  own  infinite  plenitude 
to  all  glorifled  souls.  These  eternal  living  fountains  will  make 
an  infinite  variety  in  the  enjoyments  of  the  blessed.  There 
will  be  no  sameness,  and  consequently  no  cloying,  with  the 
perpetual  enjoyment  of  the  same  things;  every  moment  will 
open  a  neio  source  of  pleasure,  instruction,  and  improvement : 
they  shall  make  an  eternal  progression  into  the  fulness  of  God. 
And  as  God  is  infinite,  so  His  attributes  are  infinite  ;  and 
throughout  infinity  more  and  more  of  those  attributes  will  bo 
discovered:  and  the  discovery  of  each  will  be  a  ne.w founda- 
tion, or  source  of  pleasure  and  enjoyment.  These  sources 
must  be  opening  through  all  eternity  ;  and  yet,  through  all 
eternity,  there  will  still  remain,  in  the  absolute  perfections  of 
the  Godhead,  an  infinity  of  them  to  be  opened  !  This  is  one  of 
the  finest  images  in  the  Bible. 

God  shall  wipe  away]  In  the  most  affectionate  and  father- 
ly manner, — all  tears  from  their  eyes,  all  causes  of  distress 
and  grief  They  shall  have  pure  unmixed  happiness.  Reader, 
this  is  the  happiness  of  those  who  are  washed  from  their 
sins.  Art  thou  washed  1  O  rest  not  till  thou  art  prepared  to 
appear  before  God  and  the  Lamb. 

If  these  saints  had  not  met  with  troubles  and  distresses,  ia 
all  likelihood,  diey  had  not  e.xcelled  so  much  in  righteousnes.s 
and  true  holiness.'  When  all  avenues  of  worldly  comfort  are 
shut  up,  w^e  are  obliged  to  seek  our  all  in  God  ;  and  there  ia 
nothing  sought  from  Him  that  is  not  found  in  Hiin. 


*rhe  sesett  angels, 


REVELATION. 


with  the  seven  truupeta 


CHAPTER  VIII. 


The  openinsofthe  atventhseal  1.     Thi:  seven  angels,  with  the  seven  trumpets,  2-6.      The  first  sounds  ;  and  ther^  i»  « 

tZII'Jn^f/J'J'A"'^.  "''^'  ^-     ^:f  r,?"/  *"'."""  '■  "'"*  ""  ^"'•"'"'"  """'"a^-"  "  cast  fnto  .he  sea,  8  9      The  third 
sounds;  and  the  great  star  Wormir.ood falls  from  heaven,  10,  U.     The  fourth  sounds;  and  the  sun,  moon   andstars  are 

TouZnii  "    Alwfr7ia/'rn"'.>  ",PT  '"^If""''?"'^  of  tieer^rth,  because  of  the  three^ngelslhoareyeVtl 
sou n a,  Id,  i,f.      [A.  M.  cir.  4100.    A.  D.  cir.  96.     Impp.  Flavio  Domitiano  Cses.  Aug.  et  Nerva.] 


AND  *  when  he  had  opened  the  seventh  seal,  there  was  si 
lence  in  heaven  about  the  space  of  half  an  hour. 

2  •>  And  I  saw  the  seven  angels  which  stood  before  God ;  'and 
to  them  were  given  seven  trumpet.s. 

3  And  another  angel  came  and  stood  at  the  altar,  having  a 
golden  censer  ;  and  there  was  given  unto  him  much  incense, 
that  he  should  d  offer  it  with  '  the  prayers  of  all  saints  upon 
*  the  golden  altar  which  was  before  tlie  throne. 

4  And  ^  the  smoke  of  the  incense,  tcAicA  came  with  the  prayers 
of  the  saints,  ascended  up  before  God  out  of  the  angel's  hand. 

5  And  the  angel  took  the  censer,  and  filled  it  witli  rtre  of  tlio 
altar,  and  cast  it  h  into  the  earth  :  and  i  there  were  voices,  and 
thunderlngs,  and  lightnings,  k  and  an  earthquake. 

6  And  the  seven  angels  which  had  the  seven  trumpets  pre- 
pared themselves  to  sound. 

7  The  first  angel  sounded,  i  and  there  followed  hail  and  fire 
mingled  with  blood,  and  Itiey  were  cast  ""  upon  the  earth  : 
and  the  third  part  °  of  trees  was  burnt  up;  and  all  green 
grass  was  burnt  up. 

8  And   tlie  second  angel  sounded,  •  and  as  it  were  a  great 


ACh.5.1  — l.T _,  ,.,.     . 

add  il  in  rhf  prnyers.  — e  Ch.S 
h  Or,  Miion.—i  Ch  16. 18.— k  3 


-;.I8I0  Luke  1.  19— c2Chr 
-fExod.SII.  Ch.6.9— iflsa 
m.-aa.   1  Kinja  13,11.   Acts  4 


in.ag.as-as.-dOr 

m.S.    Luke  1.10.- 
,31.-1  Ezek. 33.22. 


NOTES.—Verse  1.  The  seventh  seal]  This  is  ushered  in 
and  opened  only  by  the  Lamb. 

Silence  in  he'aren]  This  must  be  a  mere  metaphor,  silence 
heme  put  here  for  the  deep  and  solemn  expectation  of  the 
stupendous  things  about  to  take  place,  which  the  opening  of 
this  seal  had  produced.  When  any  thing  prodigious  or  sur- 
prising is  e.vnectcd.  all  is  silence;  and  even  the  breath  is 
scarcely  heard  to  be  drawn. 

Half  an  hour.]  As  heaven  may  signify  the  place  in  which 
all  these  representations  were  made  to  St.  Jolin,  the  half  hour 
in-ny  be  considered  as  the  tiir.e  during  which  no  representation 
was  niade  to  him  ;  the  time  in  which  God  was  preparin"  the 
august  e,\hibition  which  follows. 

There  is  here,  and  in  the  following  verses,  a  strong  allusion 
to  different  parts  of  the  temple  zrorship  ;  a  presumption  that 
the  temple  w.is  still  standing,  and  the  regular  service  of  God 
carried  on.  The  silence  here,  refers  to  this  fact— while  the 
priest  went  in  to  burn  incense  in  the  holy  place,  all  the  people 
continued  in  silent  mental  prayer  without,  till  the  priest  re- 
turned,—See  Luke  i,  10,  The  angel  mentioned  here  appears 
to  e.Kecute  the  office  of  priest,  as  we  shall  by  and  by  see. 

2.  The  seven  angels  wh.;h  stood  before  God]  Probably 
the  same  as  those  called  the  seven,  spirits  which  are  before  his 
throne,  chap.  i.  4.  ;  where  see  the  note.  There  is  still  an 
allusion  hero  to  the  seven  ministers  of  the  Persian  monarchs 
See  Tobit,  chap.  .xii.  15, 

3.  A  nother  angel]    About  toperform  the  office  of  priest 


mountain  burning  with  fire  was  cast  into  the  sea  :  p  and  the 
third  part  of  the  sea  «  became  blood  ; 

9  '  And  the  third  part  of  the  creatures  which  were  in  the 
sea,  and  had  life,  died  :  and  the  third  part  of  the  ships  were 
destroyed. 

10  And  the  third  angel  sounded,  '  and  there  fell  a  great  star 
froni  heaven,  burning  as  it  were  a  lamn,  •  and  it  fell  upon  the 
third  part  of  the  rivers,  and  upon  the  fountains  of  waters  • 

11  "And  the  name  of  the  star  is  called  Wormwood:  v  and 
the  third  part  of  the  waters  became  wormwood;  and  many 
men  died  of  the  waters,  because  thev  were  made  bitter, 

12  "  And  the  fourth  angel  sounded^  and  the  third  part  of  the 
sun  was  smitten,  and  the  third  part  of  the  moon,  and  the  third 
part  of  the  stars  ;  so  as  the  third  part  of  them  was  darkened 
and  the  day  shone  not  for  a  third  part  of  it,  and  the  uieht 
likewise.  " 

13  And  I  beheld, 'and  heard  an  angel  flying  throu'»h  the 
midst  of  heaven,  saying  with  a  loud  voice,  y  Wo,  wo,°wo  to 
the  inhabiters  of  the  earth,  by  reason  of  the  other  voices' of 
the  trumpet  of  the  three  angels,  which  are  yet  to  sound! 

mCh.ie  2.-n  Isi  2.13.  Ch.9.4 -o  .Icr  51  «.  Amns7.4.-DCh  IG  3 -o  Ei.V  IJ 
19.-r  Ch  16  3.-S  Isa,  U.  13.  Ch  9,1.-1  Ch.  16,4.-ii  Ru.h  .'*  -v  E.tl  1%  23  J.r 
9,15  &  33.  l.-i.-w  laa.  13  10,    Amo,  ■'.g.-x  Ch.l4.6.to  I9.l7.-y  01^.9  13  tfui. 


7'hey  were  cast  upon  the  earth]  Eij  t^v  yrtv,  into  that 
land:  viz.  Judea,  thus  often  designated. 
1  Ajid  the  third  part  of  the  trees]  Before  this  clause,  the 
Codex  Alexandnnus,  thirty-five, others,  the  Syriac,  Arabic 
jEthwpic,  Armenian,  Slavonic,  Vulgate,  Andreas,  Aiethas'. 
and  some  others,  liave  xai  to  rpirov  Tr,q  ym  xartKan,  and 
the  third  part  of  the  land  was  burnt  up.  This  readin"  whirh 
IS  undoubtedly  genuine,  is  found  also  in  the  Complulennan 
Polyglntt, 

The  land  was  wasted  ;  the  trees,  the  chiefs  of  the  nation 
were  destroyed  ;  and  the  grass,  the  common  people,  were 
slam  or  carried  into  captivity.  High  and  low,  rich  and  poor 
were  overwhelmed  witli  one  general  destruction.  This  seems 
to  be  the  meaning  of  tViese  figures. 

Many  eminent  men  suppose  that  the  irruption  of  the  barba- 
rous nations  on  the  Roman  empire  is  here  intended.  It  is 
easy  to  find  coincidences,  when  fancy  runs  riot.  Later  wri- 
ters might  find  here  the  irruption  of  the  Austrians  and 
British,  and  Prussians,  Russiaiis,  and  Cossacs,  an  the 
French  empire ! 

B.A  great  mountain  burning  tciihfire]  Supposed  to  signify 
the  powerful  nations  which  invaded  the  Roman  empire 
Mountain,  in  prophetic  language,  signifips  a  A-ingJnm.  .ler 
xli.  25,  27,  30,  58.  Great  disorders,  especially  when  kin-'domn 
are  moved  by  hostile  invasions,  are  represenh'd  by  moun- 
tains being  cast  into  the  midst  of  the  sea,  Psa.  xlvi.  2.  Seas 
and  collections  of  zratirs,  mean  peoples,  an  is  shown  in  this 


-.....-.,.„.  .-  5-'j     «u.^..nwj,.n..u,i  iiie  uiiice  oi /»7esf.  ana  collections  of  waters,  mean  veonles  as  is  shown   in   ihia 

.n  f?,»T'  "/oWf"  fe''ser     This  wa.s  a  preparation  peculiar  book,  ch.  .vvii.  I5'    Therefore,  grfat  commotions  in^"nedoml 

«f  fholXf  ,'^/f  "r-  r    ^'\ ''"'"  ''■''>■"'  ''  '^'^^  'he  custom  and  among  their  inhabitants,  maTbrheTe    mended  "but  to 

ser^lFnln    ° '^'j;^.^''^/'-""'. ' '.«  ^'f "'  «/''^'-  '"  .a  silver  cen-  whom,  where,  and  when,  these  happened!  or  are  to  hapne , 

SKI  ,  but  on  the  day  of  expiation  the   high  priest  took  the  we  know  not.  ^^         '  Happen, 

!!5J:/LT„'!)l;f:*;?.15.'r.'  ^.".i^.  „^?W«»_  «:«»?■«•  •■  and  vylien  he        The  third  part  of  the  ..ea  became  blood]    Another  allusion 


to  the  Egyptian  plague.-=,  Exod.  vii.  20,  21.  Third  part  is  a 
rahbinism,  expressing  a  considerable  number.  "  When  Rabbi 
Akiba  prayed,  wept,  rent  his  garments,  put  oflT  his  shoes  and 
sat  m  the  dust,  the  world  was  struck  with  a  curse;  and  then 
the  third  par!  of  the  olives,  the  third  part  of  the  wheat  5nd 
Ihe  third  part  ol  the  barley  was  smitten."— Rab.  Mardochacus 
in  Notitia  Kareorum,  p.  102. 
9.   The   third  part  of  the  ships  were  destroiied.]    Theso 

••"(lo-mpriro    ct,i,r>,  t/%  I1A  nn,....^,l    » "... 


"^  -  .  ,..*i  .,,.4tt,,,,  wii  u.  gwiuc/t.  %,cnsci  ,  aiiu  vviien  lie 

\va.s  come  down  from  the  great  altar,  he  took  incen.«e  from  one 
of  the  priests,  wlio  brouglit  it  to  him,  and  went  with  it  to  the 
golden  altar  ;  and  while  he  ofTered  the  incense,  the  people 
prayed  without  in  silence,  which  is  the  silence  in  heaven  for 
half  an  hour."—i5oe  .Sir  Isaac  Newton. 

Much  incen.ic,  that  he  should  offer  it]    Judgments  of  God 
are  now  about  to  be  executed :  the  saints,  the  genuine  Chris. 

509 


REVELATION. 


offiict ; 


CHAPTER  IX. 

TktJ^  mmgei  mmiid*,  and  a  siar/aUsfrvm  heaven  to  earcA,  L  Tke  bottomUss  si:  ts  opened,  and  lorusts  come  out  mbsn 
tke  Mrtft,  2;  3.  Their  citmmitaiim,  4-6.  Tieir/orwt,  7— la  T\ar  fforernmeHt,  11,  12,  The  sixth  antrel  sounds  hnd 
U^  Jimr  amseU  bomnd  i»  tie  Bupkrmtet  mre  Uesed,  13— li  2ke  onwy  of  kirrsenten,  and  their  description  1&— IQ 
Tkrmgk  auiek  ecU  is  tnfiieUd  upom  men  for  their  idolatry,  &c  they  dm  not  repent,  70,  21.  [A.  M.  cir.  4100  A.  D  cir  96 
Impp.  Flario  Dnmirtimn  Css.  Aus.  et  Xerri.] 

AND  the  fifth  i 
hearen  onto  I 
ktbeboaomkspit;  ,       ,    .  I    9  And  they  had  breastpbles.  as  it  were  breastplates  of  iron  ; 

2  And  be  opened  the  boCtooUess  pit ;   '  and  there  arose  a  '  and  the  sound  of  their  winzs  teas  »  as  the  sound  of  charids 
satote  oat  of  the  p;t,  as  the  smoke  of  a  jreat  furnace ;  and  ,  of  manT  horses  runnin*  to  battle 

the  son  and  the  air  were  darkened  by  reason  of  the  smoke  of      10  And  they  had  taife'like  unto  scorpions,  and  there  were 
thepiL  _^    ,  ^  ^    ...  .,  '  sliMS  in  their  taife  :  1  and  their  power  aos  to  hurt  men  fi*e 

3  And  there  came  oat  of  the  smoke  '  locoste  apoa  the  earth  : 


1  nttgei  soonded,  *  and  I  saw  a  star  faU  from  '    S  And  ther  had  hair  as  the  hair  of  women,  and  "  their  teeth 
J  the  esifh :  and  to  him  was  pven  the  key  of  |  were  as  the  teeth  of  lions. 


and  onto  them  was  glTen  power,  *  as  the  scorpioos  of  the 
earth  hare  power. 

4  And  a.  was  cnmmanded  than  f  that  tbey  shotild  not  hart 
*  the  gnsE  of  the  euth,  neither  any  green  ihin«,  neither  any 
tree;  bat oolr  those  men  wliich  bare  not  ^ the  seal  of  God  in 
tbeir  fbretasMs. 

5  And  to  tbem  it  was  gvmi  that  they  sboold  not  kiQ  them, 
I  b«C  tbat  they  sboold  be  tormented  five  months  :  and  their 
torment  «ac  as  the  locment  of  a  scarpioo,  when  be  siriketh 
amam. 

6  And  in  those  days  k  shall  men  seek  death,  and  shall  not 
fiadk ;  and  sfaaD desire  to  die,  and  death  shall  flee  from  them. 

7  And  I  the  shapes  of  tbe  locosts  icere  like  onto  horses  pre- 
pared onto  bnole ;  "  and  on  their  heaids  teere  as  it  were 
cnmwe  Eke  goM,  'and  tbeir  &ces  were  as  the  faces  of  men. 

mLKheKia  Ch.3.lt.— b Lais S. 31.  Cit7  =  taL  Ver  2.  r.  — c  J«L2 »  Ml— 
iSrml-tL*.  J«^B7.g— e  Vg  a\— f  Ca  ■5-'-.tt?-3— gCe-S.7-— Jt  C>-7  3.  Sa 
BM*t-tS.S.  E»k.a.t— i  Ci-1L7.  T«r.I\— k  Jwia-  i=.±  !•    Jer.iS.  Ck.a.K. 


MOrrSS.  Veise  I.  A  star  Jail  from  hecren]  An  an*el,  en- 
oompassed  with  B^ht,  suddealy  descenied ;  and  seemed  like 
aatBT&Biag  bod  heaven. 

ne  kew^Ae  Ittmmlett  fit]  Power  to  inundate  tbe  eartii 
with  a  flood  ofteapord  calamities  and  raonl  evils. 

2.  He  opened  tke  hattamleta  pit]  Ta  *pcaf  Tm  a0oeoo%,  the 
pit  af  the  iattmrnht*  deep.  Sooae  think  tbe  an«el  means  So- 
tmm;  and  tbe  boOomless  ptt,  AeO.  Some  soppose  Mohammed 
is  meant;  and  ia^Bior  J'attorimi  professes  to  brieve  that 
XiOier  is  inleided  I 

7%ere  arose  a  awuke]  False  doctrine,  obscorins  tbe  tme 
ligttof  heaven. 

3.  Locutit}  Vast  hordes  of  military  tnxipe  :  the  description 
lAich  (oDows  certainly  agrees  better  with  the  Saracens  than 
with  any  other  people  or  natioa ;  bat  may  also  apply  to  the 


At  the  semTfUmt  of  ike  earih  havepoieer.]  Xamdy,  to  hart 
Baen^«l£a£ini^them.  Scorpions  nt^s^iTyartAerr;  and 
heace  tbe  deso^Nioa  has  been  applied  to  Cestius  GaUue,  tbe 
Bomaw  general,  who  had  many  ar^herz  in  his  army. 

4.  "nieg  ithaald  not  kwrt  tke  graso}  Ketther  the  cotnraoa 
penpte,  the  men  of  middling  cnnd  itioo,  nor  tbe  nobles.  £U>w- 
erer,  this  ^peais  rather  to  refer  to  the  pradent  coonsels  of  a 
mSfeuy  chief,  not  to  destroy  the  ero^  and  Aer&i^e,  of  which 
th^  wu^t.  have  need  in  their  campaigns. 

mk  hmee  not  the  seal  of  God]  AD  false,  faypoeritica],  and 
factexodaz  ChriBtianE. 

5.  TV  them  it  nfo*  ^'ren]  That  is,  they  were  permatted.  • 
T%at  theyohmid  be  tormented  fne  months]  Some  take 

tteae  ^antha  Uterally,  and  apply  them  to  the  coodnct  of  the 
zralnte,  wfao^  frasa  Mufta  September,  in  tbe  year  of  the  siege, 
pwdaeed  dreadfU  contests  anMog  tiie  people ;  or  to  the  afflic- 
tjoBBbiuugfatiqtaatbe  Jewsby  (^sliuaGaUu3,when  became 
a^uast  Jensale^ ;  before  which  be  lay  one  whole  summer,  or 
■early  five  ronnthB. — See  Jo^ph.  BrlL  Jod.  L  it  c  19. 

Otbefs  cooaJer  tbe  wtontis  as  being  propietietd  moaths, 
each  dag  being  reckoned  for  a  year  ;  therefore,  this  period 
most  amount  to  one  handred  and  fifty  years,  counting  thirty 
dxj^  to  each  mnath,  as  was  the  general  c'ostoai  of  tbe  Vsiati«-g 

neir  torwsent  was  as  the  torment  ^a  scorpion]  Tbe  plira- 
seoLigy  here  is  pec«diar,  and  probably  refers  to  lite  waoiike 
wcjptm  called  a  scorpion,  several  of 'which,  or  men  armed 
wilfa  them,  Ccatias  GaDns  bnM^ht  with  him  in  bis  army. 

bidore  describes  this  scorpion  time : — Scorpio  est  mgitta 
Tene»ata  arcu  tHiormenti*  eicussa :  gftue  dum.  ad  hominem 
Keneni,  virus  fua  J^ffit  infundit ;  unde  et  scorpio  nemen 
aetepiL  "TliescarpioQ  ^apotsooedarrow  shctfnxn  abow, 
or  ather  ioatmffient;  which,  wiien  it  woonds  a  man,  deposits 
tbe  poiaon,  with  which  It  is  covered,  in  tbe  woand :  wnr-oce 
it  has  tbe  name  of  scorpion.''  Seneca,  in  hia  Bereulea  CEtu^i, 
Aec  iv.  T.  1213,  describes  tbe  torment  which  is  occasioned  by 
this  ffpeies  of  poisoned  arrow : 

Ben  qnoHs  intus  scor^ms,  qms  Jereida 
Ptaga  remlsns  cancer  infuus  wteaa 
UritmeduOasI 

fi.  In  AeoeOayo  akmU  men  seek  de^h]  So  distressing  shall 
be  their  anftrin^  and  torment,  that  Otey  shall  long  for  death 
mtmyformt,  ts  be  leseaed  from  tbe  evils  of  life.  There  is  a 
seatimeBt  mach  like  this  in  Maxamanns,  Elee.  >.  v.  111. 
mwunlyaitiftoled  to  Cornetius  GaUus: 

J^sne  ftaa  longa  mika  ^avis  est  et  inutHis  alas, 
Tivere  ewi  rtequea^  sit  mihi  posse  moriJ 
510 


months. 

U  '  And  they  had  a  king  or^r  them,  tckieh  is  *  th«  aneel  of 
the  bottomless  pit, whose  name  in  the  Hebrew  toosue  t>  Abad- 
don, but  in  the  Greet  tongue  hath  his  name  '  Apoilvon. 

12  "  One  wo  is  past ;  and,  behold,  there  come  two  woes  more 
hereafter. 

13  And  the  sixth  ange!  sounded,  and  I  heard"  a  voice  fro.-n 
the  f->ur  h-jms  of  the  golden  altar  whicb  is  beiore  God, 

14  SaTin*  to  the  sixth  ange!  which  had  the  trum^>€i.  Loose 
the  four  ange^  which  are  bound  •  in  the  great  riTer  Euphrates. 

15  And  the  four  angels  were  kioeed,  which  were  prepared 
"  for  an  hour,  and  a  day,  and  a  month,  and  a  Year,  ioz  to  slav 
the  third  pan  of  men. 

16  And  ^the  number  of  the  army  'of  the  hors*"roMi  tren 
two  himdred  tbcusand  tbocsand  :  'and  I  beaid  the  number 
of  fhew. 

l.'oeJ  it— a?C«S«»an.— oI>»a.- 1— o  Jori  1  ' 
P  E^  A4— «  ra-.L— t  Tfc«  is  t!.  sar.  s 


O  Tuoai  dura  premil  miseros  conditio  vita  ! 

Sec  mors  humano  subjactt  arbitrio 
Dolce  mori  miseros   sed  mors  optata  recedit : 

At  cum  tristis  erit,  pracipitata  venit. 

"Seeing  that  long  life  is  both  useless  and  burthensoaie. 
When  we  can  no  longer  Hve  comfortably,  shall  we  be  permit- 
ted to  die? 
O  bow  bard  is  tbe  ccodttion  on  which  we  hold  life  ! 
'  For  death  is  no!  subjected  to  the  will  of  man. 
To  die  is  sveei  to  the  wretched ;  bat  tcished  for  death  J(ees 

ataxy. 
Tet  when  it  is  not  desired,  it  comes  with  the  hastiest  strides." 
Job  expieses  the  same  sentiment  in  the  most  plaintive 
manner: 

Why  is  light  given  to  the  miserable, 
And  life  to  the  bitter  of  soul  1 
Who  wait  for  death,  but  it  is  net ; 
And  dig  for  it  more  than  hid  tre^nrres. 
Tbev  rejoice  for  it ;  an^  are  glad ; 
Au<f  exult  when  they  find  the  grave^ 

Ch.  iii.  30—22. 
7.  The  locusts  were  Uhe  unto  horses]  This  description  cf 
the  loci^ts  appears  to  be  taken  from  Joel  ii.  4.  The  whole  of 
this  symbolical  description  of  an  orerwhelmins  military  force, 
agrees  very  well  with  the  troojs  of  .Mohammed.  The  Arabs 
are  the  most  expert  horsemen  m  the  world  :  they  live  so  much 
oo  horseback,  that  the  horSfe  and  his  rider  seem  to  make  but 
one  animal.  Tbe  Romans  also  were  eminent  for  their  ca- 
valry. 

Crowns  Uke  gold]  Not  only  allnding  to  their  costly  tiaras 
I  or  turbans  ;  but  to  the  extent  of  their  conquests,  and  the  mal. 
I  tirade  of  power  which  they  sobdned. 

IThHr  faces  were  as  the  faces  of  men]    That  is,  though  lo- 
custs symbclical    ,  they  are  really  men. 
e.  Hair,  as  the  hair  of  teamen]    No  razor  passes  apon  their 
flesh.     Their  hair  lon^.  and  their  beards  unshaven. 
I      l%eir  teeth  were  as  the  teeth  cf  lions]    Tbey  are  ferocictis 
I  and  cruet 


tp'^i:-'i — of  irom]  They  seem  to  be  invul- 
-  against  them. 

=  i\    Their  hanging  weapons  and 
■  clang  of  their  shields  and  swords 

IT  fiexce  onsets.    This  simile  is  bonuwed 


9.  They  had  hr^_ 
'  nerable ;  for  r 
I      7%e  sound 
I  military  trapr 
i  when  tbey  niake  i 
i  frcm  Joel  it  3 — 7. 
'      10.  They  had  tails  like  unto  scorpions]    This  may  refer  to 

the  coDsequences  of  their  victories.    They  infected  the  con- 

qoered  with  their  pemiciotis  doctrines. 
»      Their  poteer  was  to  hurt  men  jSre  bmwiMs]    The  locusts 

make  their  principal  ravages  during  the  jSre  summer  months. 

But  probabfy  these  may  t^  prophetic  months,  as  above,  in  ver. 

5,  130  yes  T?. 

11.  J   '      -  .V  supreme  head  :  some  think  Mo- 
bamm-                                  '  isian. 

The  -    .  apii.]  The  chief  envoy  of  Satan. 

Ahaca.-      i:  -i.:  "2.>i /;oa</.  he  destroyed. 
ApoUi/oni  From  aro,  intensire.  and  oAAbo,  to  destroy.   Tke 
meaning  is  tti*  same,  both  in  the  Heirew  and  Greek. 

12.  Cfne  uro  is  past]    That  is  the  wo  or  desolation  by  lite 
symbolical  scorpioos. 

There  come  two  wtes  mare]    In  tbe  trtnspets  of  tbe  sixth 
and  sevoithai^fds. 

1-3.  The  four  horns  cf  the  gcldin  aJtar]    This  is  another, 


T%e  might y  angel 


CHAPTER  X- 


itiA  the  UtU  boot. 


17  And  tbus  I  saw  tbe  hones  in  tbe  tWob,  and  tfaem  that  tbeir  tai}£  were  Uk»  valo  aefpeott,  and  had  be^a,  and  vitb 

sat  on  tbem,  having  breasqjlates  of  Are,  and  of  jariiwh,  and  tbem  tbej  do  bait. 

briaMtone :  *  and  tbe  heads  of  tbe  hones  toere  as  tbe  beads  39  And  tbe  rest  of  tbe  skd  which  were  not  klDed  by  these 

of  lioae ;  aad  ooi  of  their  moothe  isBoed  fire,  and  smoke,  aad  piagaes  '  yet  repented  nc«  of  the  wofiu  of  .ibeir  hands,  that 

brimetaae.  dteyshoald  not  wofshiii 'derik^ 'and  idofe  of  gold,  and  sB- 

IS  By  these  three  was  the  fhird  part  of  men  killed,  by  tbe  ver,  and  bnss,  sad  stooe,  and  of  wondj  which  neiiber  can 

■re.  aaa  hy  tbe  smoke,  and  bj  the  briinstone,  which  iassed  see,  aor  bear,  aor  walk : 

oat  of  tbeir  moaths.  21  Neither  repealed  tbey  of  tbeii  laarden^  'aor  of  tbeir 

19  For  iheir  power  is  io  tbeir  naootb,  and  in  tbeir  tails :  k  for  sorceries,  nor  of  their  famiralion,  oor  of  their  tbefis. 


:De^T.  29— dLcr.IT.-.  I>K.3£.rr.      i^tt.  :X.  l 


net  yerj  obscore  indication,  that  the  Jewish  temple  was  ret 
standing. 

14.  Z^ogt  tht  four  ansf-W^  TViese  four  anfels .ten nd,  hither- 
to restrained,  in  the  E'lphmtes,  are  by  some  siq>posed  to  be 
the  Arabs,  liie  Saracens.  v,t  Tartars  of  tbe  Tnrks;  by  others, 
Vespasian's  four  senerals.  one  in  Arabia,  one  in  Africa,  one  in 
Alexandria,  and  one  in  Palestine. 

15.  Far  an  hour,  and  a  day.  and  a  month,  and  a  yeor]  'Wo 
have  in  this  place  a  7°--  —  r-'--J  ;nvj  its  component  r- "' 
Twenty-four  hourt  co"  seven  A»y»  makes 

lour  v'etkg  make  a  tn:  re  imontkt  make  a 

Probably  no  rooreis  tDTi...  '  '-««■  ''■"'  -^-^  = 

at  aU  times  prepared  and  p-: 

pie  asainst  whom  they  had  r^ 

are  some  who  understand  i:..i-    - — t,^.^  ...  ^-^..  i^  ^.  ,-.    .. 

eal  periods  ;  and  to  these  I  must  refer,  not  profeaaiag  u>  djs- 

ctlsB  such  uncertainties. 

W.  7V>o  hu  ndrtd  thousand  ' "  -• « -:  n  ^    At*  inptmicijnpia- 


and  red  miuicrnt : 
-  'TD  tbe  foandation 

-■  i- V  Ti-^-!  .-,{  the 
'udes 
'  le  of 


Can;  Itto  myriads  ofmyriac 

an  army  that  nefer  was  yet  z 

of  the  world:  and  could  no: 

earth.      Perhaps  it   only  me: 

ttilhout  numiftr.    Such  a  t 

theiocK«i*-    Those  wii;.  \v...    :  >:r'- 

ported  by  the  imaies  .'        - 

tbe  number  hert  mes   ; 

this  xrar  from  it<  core  \~  - 

receive  this  sayinc,  le: 

17.  BreastplaiM  of  '  '  -  f]  That  is, 

red,  bhve,  and  tftUotc  ;  :  •.hf  second 

of  iarinth.  and  the  third  : ;"  •  j  ^  •. ..  -. 

And  the  heads  ofttit  horses')  Is  this  an   _      .  -rrip-  , 

tion  of  ereat  ordn^mct  1     Cannons,    .;•-.  :"■  -  ;  iiich 

bors^'  beads  were  formed :  or  the  -  :.  cast 

m  iLal  form  1    /Ve,  slko}:t.  and  br  -rori- 

cal  representation  of  gitnp:)ipder.     1  ■  p-eat  I 

use  of  heavy  artillery  in  their  \7a1s  w::l  ::.-^  'jrerts  of  the 
lower  empire. 

15.  By  ihesf  three  was  the  third  part  qftrten  l-iUed]  That 
is,  by  ihese  was  givat  carrrase  nJade. 

19.'  TUir  purer  is  in  their  mouth}  From  these  the  dstruc- 


tive  italls  are  projected— ouf  11  rAeir  tails  ;  tbe  6reeeft  ^ 
the  choree  of  gunpowder  e  lodged  T 

7%«ir  taiU  were  like  unto  serpents,  amdkad  heads}  If  e8a> 
mtns  are  intended,  tbe  description,  thoagh  aDegnrieal,  is  plsM 
enotisb ;  for  brass  ordnance  especiaDy,  are  fre^mewtiy  tlias 
ornamented,  both  at  tbeir  wimTTln  aad  at  their  ireeeL 

2a   Yet  repented  nst]  Hie  couuaiBBua  whicb  these  faons- 

isen  had  was  agaiiA  idolaterB ;  sad,  thoo^  miltitades  sf 

"  -  -  -.rere  destroyed,  yet  the  reaidaeooatiaaed  their  senseless 

sent  to  dumb  idols;  sod  thtiieitsfc  heavier  jad^Mats 

'  be  expected.    These  thiagsMJc  suupuwid  to  referisihe 

'- '-"-'^'upoa  the  Greek  drareh  by  tbe   Ouammms, 

i  that  church,  sad  tbp  Greek  empire.    Tbs 

.  -  hen  remainii^  aras  tbe  LaZin  or  ^ 

;    •--■•        --1'  corrected  by  the 

'ch,  bat  oootinaea 

-■-eUce,  Ac  aad  does  so  to  tka 

L.  -  cs  wrath  be  kindled 

sue;.  iS  mocu  10  tear. 

21  :td  they  of  their  mnrdfrrs]  Thar  1 

tows:  :.e  foOoweisof  God;  tbe  Alb'gpnsf^  aad 

Wa! : :  -rets ;  ieaiast  whom  th^  puMished  cra- 

sadex  .jemdowB,aadbaichered  tbem  intbei 

sboc£    ; Tbe  innaraeraUe  mnden  by  tbe  1 

inquiiiii^n  Mxai  not  be  mentioaed. 

T%eir  sorceries]  Those  wbo  »ffity  dus alsoto  tbe  '. 
church,  under>'.i:.i  :  v  .1  :he  rarioos  trieis,  Aiffkts  afkomd, 
or  leserderr.  npose  00  tbe  coauaon  peopl^ 

in  <^'iisin£  i:  -    .  -^;  and  the  varioos  presid- 

ed noroc^  — bs,  &c  of  jNielended  «»"»^^ 

holy  wells,  i 

fWnicati.  -rsai.  booonr  to  vaiioos  orestares; 

which  is  du'  '  realor. 

Their  thefts}  T:je:r  exactions  and  impositians  on  a»em  Uk 
indu-lstnces.  pardons,  Ac  These  lUa^  "'g  he  ialeade^ 
1 1'.  ':'.  i5  r:  jr^  : '.-:•  f^T  zo  say  that  this  is  tbe  Gme  iatetpveHtiaa. 

doubt  en  tUs  sot^ect,  is  with  sone 

I:  sach  men  can  see  tbese  tbiags 

:■:  ppnphpfies,  let  tbem  be  Aankfal 

:..:     ^1  maolgentlo  those  who  stS  sit  in  daik- 


CHAPTER  X. 

TTtf  description  of  a  mi-g-hiy  angeL  with  the  Kftle  bot>k  in  his  hand.  1.  2.     T\e  seven  tbmnders,  3,  4.     TTte  mmjrei  «Kgan  Aat 

there  shall  he  time  no  longer,  5 — 7.    John  it  coTnvtanded  to  lake  tJit  HzUe  book  and  eal  U  :  ke  does  so,  and  receives  a  caat- 

mifsion  to  prophecy  to  many  peoples,  S — IL    [A.  M.  cir.  4J00.  A.  D.  cir.  95.  Impp.  Flavio  Domiliaao  Czs.  Aag.  et  XerrIL] 

AND  I  saw  another  mighty  an£el  come  down  from  heaven,  '  w^=-h  sr"  r^'r^'-~.  '  r'rat  ti>ere  should  be  time  bo  looser  : 
clothed  with  a  ck>ud  :  *  and  a  rainbow  icas  upon  his      -•-•■■-■  ^  voice  of  Ibe  serentfa  ai^el,  wben 

head,  arid  t  his  face  teas  as  it  were  the  stin,  and  '  his  feet  ss  r  mystery  of  God  sboold  be  "   '  " 

pillar?  "f  ere  •  ,  .     ,  ".is  servants  the  propbete. 

2  -^-•'  •••  =  ■-■'- "'--^ -"*•'-•■  --■-     ■" -7!  f  he  set  his      r  .t.;..    _  ,r  r  : .  -  w:,:  -.  i  Qeard  from  heaven  q>ate  ai 
rt£  -:b,  i  asain,  and  said.  Go  and  take  tbe  BUle  bonk  which  is 

3-1.  .ireth  :  and    tbe  hand  of  tbe  «i5el  which  <*m»Ait^  apoa  tbe  9 

wh-  ..-■.--  ._--.. 

■*    -  .be  BUseL  and  said  tmlo  him.  Give  me  the 

w-c;  said  unto  roe,  "  Take  it  and  eat  it  np  ; 

ur.:  ~  ..     i...... ..:^  ...     ^.  -    .= -^  ..._tT     - '^~:'- ^~er,  btit  itsbafl  bein  thymoodt 

tere..  1  sweet  as  honey. 

5  .\:  :  '  upon  the  sea  and  upon  j    10  And  I  took  the  '.■'■              ::  of  tbe  angti^  hand,  and  ato 


the  ei."-_..  -  ... 

6  And   eWSLTc 

created  heaven 
and  the  ihin^ 


.13. — SMma. 


-  and  ever,  *  who 

ire.  and  the  earth, 

-  i.a,  and  the  Ih'mss 

Cb  i-5. — fr»asi. 


I  It  up :  »  and  it  w:  <  :  .h  6we<>t  ss  boney :  aad 

soon  as  I  had  eater  was  biOer. 

It  And  he  said  nr  aoi<  piuphesy 

many  pet^les,  and  i. t..  _.  _  loognes,  and  ^na^ 

iNth-S  f  cr.  4 ;:  t  li?.— ;  r>»t  a.?,  ro  .f. :"— *  ct  ii.a-!v, 


«-n ; 

Dir-      ■ 

A 
fu! 

K 
it  c  

Bisfiei  oi  pii,,ii£  ^.  '  " 

gy  of  His  motions,  anc  : 

2.  A  Sals  book  ontn,  y. 
God  long  concealed]  but  no*  a^jci 
\rbo  knows  what  it  means? 


i/Tc  -:>f:   '., 


■''•■'•■'■     ^  •;-«.']    Either  ChrisL  .      ^  Lifted  it  p  his  handle  heaven]  As  oasmaiii^mui 
' :  a  syml>oI  of  tbe  ,  to  tbe  Supreme  Being. 

I      6.  By  him  Ota:  Urelkjor  ever  and  ever]  TTie  ( 

..    ..._...   ..  iL  da  of  God's  mere  j- j  existent  Jehovah,  tbe  lfck«r  of  an  tbii^s. 

■ad.  I      That  thfre  should  be  time  aa  lanser]  That  dte  gnat « 

-e  the  sun]  So  intensely  sloriouE  thai  1  sels  relative  io  tbe  eveae  already  piredicied  shooid  be  ii 

diately  fnl£Iled :  and  that  tbnr  sboold  be  no  loiter  deimjf.— 
This  has  no  reference  to  tbe  dav  of  jodgmeat. 

7.    T%en,y^enf  sf  God  should  be JtmitheO]  What  tMsMf- 

- -f  .'-r:V.-~  lo.  wbokncwst    Kortaavewc  bsr  kaowle^gB 

be  Okauc  ^^.aiuicsi.    ^;  e  soandiag  of  the  seventh  angeL   Oatbesepoiato 

rreemeatamong  teamed meni    Wbeifaeri 


To 


may  .'.er? 
def,  acco-'  - 
JooB  wasi. 


'1  the  sea,  and  '-..f  '?'"; 
e  command  : : 
ags  being  or. 
"^  ven  being  z  : 

■.oad,  cad  Si; 
:  voices:  bu; 
-:al,  ver.  4. 


-M..in  lAe  eorli] 
2t  His  pow- 


on.  It 
::5nn- 


n  of  Jerosalem,  fir  tbe  destmctioa  of  tbe  papri 

p^wcT,  ur  somt^biag  else,  we  kaaw  not.    And  yet,  with  wbat 

coaSdence  do  nea  ^eakof  the  mesBii^  of  tbese  hiddeatfain^! 

Deeimred  f  his  senmnU  the  propheu]  It  is  msstfikely, 

therefore,  tbst  this  tiiimpet  bdoagsto  the  JemcA  slate. 

a   lUeXieUOIebsiieMei  i«  apes]  Lean  &vm  this  aacal 
what  should  be  paMichtd  to  the  wnrid. 
511 


Account  of  the  REVELATION. 

9.  Take  \\.  and  eat  it  up]  Fully  comprehend  its  meaning; 
study  it  thoroughly. 

10.  It  teas  in  my  mouth  sweet  as  honey.]  Tliere  was  in  it  some 
pleasing,  some  unpleasing  intelligence.  I  read  of  the  consola- 
tions and  pi-otection  of  the  true  worshippers  of  God,  and  did  re- 
joice; I  read  of  the  persecutions  of  the  ciiurch, and  was  rfjs/resserf. 

U.  Thou  must  prcphesy  again]  Thou  must  write  not  only 
for  the  instruction  of  Ike  Jews  in  Palestine,  but  of  those  in 
the  ditferent  provinces;  as  well  as  the  lieatliens,  and  heathen 
emperors  and  potentates,  in  general. 

The  reader  will  find,  on  comparing  this  chapter  with  Dan. 
viii.  and  .tii.  and  Ezek.  ii.  and  iii.  tliat  tliere  are  .several  things 
similar  in  both  :  and  the  writer  of  tlie  Apocalypse  appears  to 
keep  these  two  prophets  continually  in  view.  I  must  once 
more  say,  that  I  do  not  undei'stand  these  prophecies ;  there- 
fore, I  do  not  take  upon  me  to  explain  them.     I  see,  witti  re- 


'"'''"  ^'■''''^'-'^''''^■'• 

gret,  how  many  learned  men  have  mistaken  their  way  here. 
Commentators,  and  even  some  of  the  most  modern,  have 
strangely  trifled  in  these  solemn  things:  all  trumpets,  vials, 
woes,  &c.  are  perfectly  easy  to  them ;  yet  from  tlieir  descrip- 
tions, none  get  wise  eitlier  to  common  sense,  or  to  the  things 
that  make  for  tlieir  peace. 

On  the  same  ground,  I  cannot  admit  tlie  interpretation  that 
is  given  of  the  word  xpo'^os,  translated  time,  in  verse  6.  which 
some  have  construed  into  an  artificial  period  of  1,111  years, 
which  tliey  term  c/ironos  ;  hence  we  have  the  chronos,  half- 
chronos,  and  non-chronos.  Beng';I  has  said  much  on  these 
points  ;  but  to  very  little  purpose  ;  the  word  in  the  above  place 
seems  to  signify  delay  simply  ;  and  probably  refers  to  the 
long-suffering  of  God  being  endeti,  in  reference  to  Jerusalem  ; 
for,  I  all  along  take  for  probable,  that  this  book  was  written 
previously  to  the  destruction  of  that  city. 


CHAPTER  XI. 

The  command  to  measure  the  temple,  1,  2.  The  two  witnesses  which  should  prophecy  twelve  hundred  and  sixty  days,  X 
The  description,  power,  and  influence,  of  these  witnesses,  4—6.  They  shall  be  slain  by  the  bewit  which  shall  arise  out  of 
the  bottomless  pit ;  and  shall  arise  again  after  three  days  and  a  half,  and  ascend  to  heaven,  7—12.  After  which  shall  be 
a  great  earthquake,  13.  7'he  introduction  to  the  third  wo,  14.  The  sounding  of  the  seventh  angel,  and  the  four  and 
twenty  elders  give  glory  to  God,  15—19.     [A.  IVI.  cir.  4100.     A.  D.  cir.  96.     luipp.  I^'Iavio  Domitiano  Css.  Aug.  et  Nerva.] 

AND  there  was  given  me  "  a  reed  like  unto  a  rod  :  and  the 
angel  stood,  saying,  b  Rise,  and  measure  the  temple  of 
God,  and  tlie  altar,  and  them  that  worship  therein. 
2  But  "^  the  court  which  is  without  the  temple  d  leave  out. 


and  measure  it  not ;  "  for  it  is  given  unio  the  Gentiles :  and  tlie 
holy  city  sliall  they  f  tread  under  foot  ^  forty  a?id  twoniontlis. 

3  And  h  I  will  give  power  unto  my  two  '  witnesses,  k  and  tliey 
shall  prophesy  '  a  thousand  two  hundred  a?id  threescore  days, 
clothed  in  sackcloth. 

4  These  are  the  ""  two  olive  trees,  and  the  two  candlesticks 
standing  before  the  God  of  the  earth. 

6  And  if  any  man  will  hurt  them,  "  fire  proceedeth  out  of 
their  month,  and  devoureth  their  enemies  :  "  and  if  any  man 
will  hurt  them,  he  must  in  this  manner  be  killed. 

6  These  p  have  power"  to  shut  heaven,  that  it  rain  not  in  the 
days  of  their  prophecy  :  and  i  have  powei  over  waters  to 
turn  them  to  blood,  and  to  sinite  tlie  earth  with  all  plagues,  as 
often  as  they  will. 

7  And  when  they  ■'shall  have  finished  tlieir  testimony,  '  the 
beast  that  aseendeth  '•  out  of  the  bottomless  pit  "  shall  make 
war  against  them,  and  shall  overcome  them,  and  kill  them. 

8  And  their  dead  bodies  shall  lie  in  the  street  of  v  the  great 
city,  which  spiritually  is  called  Sodom  and  Egypt,  w  where 
also  our  Lord  was  crucified. 

9  '■  And  they  of  the  people,  and  kindreds,  and  tongues,  and 

iLEjel..40  3,  &c.  Zcch.S.I.  CI..?!,  15.— b  Numb  23.13— c  Ezek. 40. 17,  SO— d  Gr. 
cost  o-at.-eP.=a  79,1.  Luke  21.84.— f  Dan. 8. 10.  I  Mac  3.  51.-g  Ch  13.5.-h  Or,  I 
will  Err  -e  unn  my  two  witnesses  that  they  mav  prophesy.— i  Ch.W.40  — k  Th.lH.IO.— 
ICh.l<:,6.— mPsa,52.S.  Jer.lj,16.  Zcch.4  3,'ll,  l4.-n  2  Kincjs  1. 10,  13.  .rer,l.l0.a 
5.14.  Ezek. 43.3.  Hos.6  5 -o  Num. 16,29 —p  1  Kin;s  17.1.  JamesS  •■,:,l7.-q  Eso.l. 
7.19,-r  Luke  13.32.— s  Ch.  13. 1,11  &.  17.8— t  Ch.9.2.— u  Dan. 7.21.  Zech.U.a. 


NOTES. — Verse  1.  And  Iffere  was  given  me  a  reed]  See 
Ezek.  chap.  xl.  3,  &c. 

Pleasure  the  temple  of  God]  This  must  refer  to  the  temple 
of  Jerusalem:  and  this  is  another  presumptive  evidence  tliat 
it  was  yet  standing. 

2.  Butthe  court — is  given  unto  the  Gentiles]  The  measur- 
ing of  the  temple  probably  refers  to  its  approaching  destruc- 
tion, and  the  terminatioJi  of  the  whole  Levitical  service  : 
and  this  we  find  was  to  be  done  by  the  Gentiles,  (Romans,) 
who  were  to  tread  it  down  forty-two  months;  i.  e.  just  three 
years  and  a  half,  or  twelve  hundred  and  sixty  As.ys.  This 
must  be  a  sym.bolical  period. 

3.  My  two  witnesses]  This  is  extremely  obscure  :  the  con- 
jectures of  interpreters  are  as  unsatisfactory  as  they  are  end- 
less on  this  point. — Conjecturas  cojijecturis  superstruitnt, 
parum  verosindles,  says  Roseninuller :  quorum  sententias 
enarrare,  meum  non  est.  I  say  the  same.  Those  who  wish 
to  be  amused,  or  bewildered,  may  have  recourse  both  to  an- 
cients and  moderns  on  this  subject. 

4.  These  are  the  turn  olive-trees]  Mentioned  Zech.  iv.  14. 
wliicli  there  represent  Zerubbabel,  and  Joshua  the  high-priest. 
The  whole  account  seems  taken  from  Zech.  iv.  1 — 14.  Whether 
the  prophet  and  the  apostle  mean  the  same  things  by  these 
emblems,  we  know  not. 

5.'  Fire  proceedeth  out  of  their  mouth]  That  is,  they  are 
commissioned  to  denounce  the  judgments  of  God  against  all 
who  would  attempt  to  prevent  them  from  proceeding  in  tlieir 
ministry. 

6.  These  have  power  to  shut  heaven]  As  Elijah  did,  1  Kings 
xvii.  and  xviii. 

To  turn  them  to  blood]  As  Moses  did,  E.xod.  vii.  They  shall 
have  power  to  afflict  the  land  with  plagues,  similar  to  tliose 
which  were  inflicted  on  the  Egyptians. 

7.  The  beast  that  ascended,  out  of  the  bottomless  pit]  This 
may  be  what  is  called  Antichrist ;  some  power  that  is  opposed 
to  genuine  Christianity.  Uut  ichat,  or  tvhence,  except  from 
the  bottomless  pit,  i.  e.  under  the  influence  and  appointment 
of  the  devil,  we  cannot  tell ;  nor  do  we  know  by  what  name 
this  power  or  being  should  be  called.  The  conjectures  con- 
cerning tlie  two  witnesses,  and  the  beast,  have  been  suffi- 
ciently multiplied.  If  the  whole  passage,  as  some  think,  refer 
10  the  persecution  raised  by  the  Jeirs  against  the  Christians, 

5ia 


nations,  shall  see  their  dead  bodies  three  days  and  a  half,  "  and 
shall  not  suffer  their  dead  bodies  to  be  put  in  graves, 

10  '  And  they  that  dwell  upon  the  earth  shall  rejoice  over 
them,  and  malie  merry,  '  and  shall  send  gifts  one  to  anothe;-  ; 
b  because  these  two  prophets  tormented  them  that  dwelt  on 
the  earth. 

11  '  And  after  three  days  and  a  half  d  the  Ppirit  of  life  from 
God  entered  into  them,  and  they  stood  upon  their  feet ;  and 
great  fear  fell  upon  them  which  saw  them, 

12  And  they  lieard  a  great  voice  from  heaven  saying  nntf> 
them.  Come  up  hither.  "  And  they  ascended  up  to  lieaven  '  in 
a  cloud  ;  ^  and  their  enemies  beheld  them. 

13  And  the  same  hour  i>  was  there  a  great  earthquake,  ■  and 
the  tenth  part  of  the  city  fell,  and  in  the  eartliqiiake  were 
slain  k  of  men  seven  thousand  :  and  the  remnant  were  afliighl- 
ed,  1  and  gave  glory  to  the  God  of  heaven. 

14  ■"  Tire  second  wo  is  past;  ajid,  behold,  the  third  wo  com- 
eth  quickly. 

15  And  "  the  seventh  angel  sounded  :  °  and  there  were  great 
voices  in  heaven,  saying,  p  The  kingdoms  of  this  world  are 
become  the  kingdoms  of  our  Lord,  and  of  his  Christ ;  ''  and 
he  shall  reign  for  ever  and  ever.         ' 

16  And  °  the  four  and  twenty  elders,  which  sat  before  God' 
on  their  seats,  fell  upon  their  faces,  and  wor-^hipped  God, 

17  Saying,   We  give  thee  thanks,   O  Lord  God  Almighty, 

vCh.U.S.iit  ir.I.S  &19,in.— wHeb  13.12.  Ch.lS.24  — x  Ch  17  15.— y  Ps<ili,.  ;9.',' 
3— zCh.l2.ia.&,  13  8-aE3ilicr9.i;),22.— bChie.  in.-c  Vc,.9,-,1  Kzek  I"  5.9,10. 
14.— elEa,14.13.  Ch.  18  5.— f  lsa.00.8.  Acts  1.  9.-g  2  Kings  2.  1,  S,7.-h  Ch.6.12.— 
iCh  16.19,— kGr- names  of  men  Ch,3.4.— I  .tosh  7. 19.  Ch.14  7.&,  15,4 -m  Ch.S. 
13.SI.9,  la.&15,l.— nCh.lO  7.— o  Isa.87, 13.  Ch.16.17.4i.  lD.6,-u  Ch,la.lO,-q  Dan. 
2.44.&7.14,  18,  27— rCh.4.4,S£,5.S.SL  19.4. 


then  some  Jewish  power  or  person  is  the  he<ist  from  the  bot- 
tomless pit.  If  it  refer  to  the  early  ages  of  Christianity,  then- 
the  beast  may  be  one  of  the  persecuting  heathen  emperors. 
If  it  refer  to  a  later  age  of  Christianity,  tiien  the  beast  may  bu 
the  papal  power,  and  the  Albigenses  anti  Waldenses  the  two 
witnesses,  which  were  nearly  extinguished  by  the  horribl(5 
peisecution  raised  up  against  them  by  the  chuicli  of  Rome. 
Whatever  may  be  here  intended,  the  earth  has  not  yet  covered 
their  h\ood. 

8.  The  great  city]  Some  say  Rome  ;  which  may  be  spiritu- 
ally called  Sodom  for  its  abominations,  Egypt  for  its  tyran- 
nous cruelty,  and  the  place  inhere  our  Lord  was  crucified, 
because  of  its  persecution  of  the  members  of  Christ:  but  Je- 
rusalem itself  may  be  intended.  All  these  things  I  must  leave 
to  others. 

9.  Shall  not  suffer  their  dead  bodies  to  be  put  in  graves.] 
They  shall  be  treated  with  the  greatest  barbarity.  Refusal  of 
burial  to  tiie  dead  was  allowed  to  be  the  sum  of  brutality  and 
cruelty. 

10.  Shall  se7id  gifts]  This  was  a  custom  in  days  of  public 
rejoicing.  They  sent  gifts  to  each  other,  and  gave  portions  to 
the  poor.— See  Esther  ix.  19,  22. 

11.  They  stood  upon  their  feel]  Were  restored  to  their  pr'' 
mitive  state. 

12.  They  ascended  up  to  heaven]  Enjoyed  a  state  of  great 
peace  and  happiness. 

13.  A  great  earlhquaJ.-e]  Violent  commotions  among  the 
persecutors  ;  and  revolutions  of  states. 

Stain  of  men  seven  t/tousand]  Many  perished  in  those 
popular  commotions. 

The  remnant  were  affrighted]  Seeing  the  hand  of  God's 
judgments  so  remarkably  stretched  out. 

Gave  glory]  Received  the  pure  doctrines  of  the  Gospel,  and 
glorified  God  for  //i's  judgments  and  their  conversion. 

14.  The  second  ICO  is  past]  That  which  took  place  under  the 
si3;th  trumpet,  has  been  already  described. 

The  third  wo  cometh]  Is  about  to  be  described  under  tho 
seventh  trumpet,  which  the  angel  is  now  prepared  to  sound. 

Of  the  three  woes  whicti  were  denounced,  chap,  viii  13.  the 
first  is  described,  chap.  ix.  1  —  12. ;  the  second,  chap.  ix.  13—21. 
Tliese  woes  are  supposed  by  many  learned  men  to  refer  to  the 
destruction  of  Jerusalem.     .7'he first  iro— the  seditions  ainoiig 


tlie  uotnan  Iringa 


CHAPTER  XII. 


which  art,  and  wast,  and  art  to  come  ;  because  thou  hast  ta- 
ken to  thee  thy  great  power,  '  and  hast  reigned. 

18  "And  the  nations  were  angry,  and  tliy  wrath  is  come, 
vand  t)ie  tu:rie  of  the  dead,  that  they  should  be  judged,  and 
that  thou  shouldest  give  reward  unto  thy  servants  the  pro- 
phets,  and  to  the  Saints,  and  tliem  ttiat  fear  thy  name,  w  small 

«Chl.|,H.i.4  8.4.  IC  6 -tCb. 19.6.-0  Ver.S,9-vD=,n.7.9,10.Ch,6.IO.-wCh  19.5. 


the  Je\ys  thpmsclves.  The  second  tro-the  besieging  of  the 
c^fV.V]"'  "^T;'"'-  .  ^''?  ""'''  "^"-t''*^  takinsa^  sacking 
«I1  .h„  •'''  ""'^  burning  the  temple.  This  w.-is  the  greatest  of 
^nH  n^,  r"^  '  "??  '"  ";  "'''  "^y  '""^  'emplc  were  destroyed, 
,r    ,.,  '^  ^  million  of  men  lost  tlieir  lives.  ' 

»,nit'  //!;?  '"T  ^r"'  '■f'"-'  '"  '"^"ven]  All  the  heavenly 
^,lv'^r.'^/'"i  '^i'r'"*''!  human  spirits,  joined  together  to 
Jnagmfy  God  that  He  had  utterly  discomfited  His  enemies 
nnd^  rendered  Ilis   friends  glorious.    Tliis  will   he  truly  the 

of  God  and  of  H,s  Christ.  But  trhen  shall  tliis  be  ?  Sonre  sav 
,w  'l''^"''"}  "y  thesp  words,  has  already  taken  place  in  the 
lestrurtion  of  the  Jewish  state;  and  sending  the  Gospel 
throughout  the  Gentile  world.  Others  say  that  it  refers  to  the 
'"''cnnnun   and  to  the  consummation  adu  thin4 

lb.    J  he  four  and  twenty  eldf.r^]    The  representatives  of 
the  un.veTsal  cluirch  of  Chri.st.-See  chap.  v.  R-10 
vio       i^"',''-    u"''  Almighty,  which  art]   This  gives  a  nroner 
iuVlrls^nf  l^^'^:^r''Il'V'"'"' '''''  herecorpreheXd' 
of  God         '         ^      '  '''e/"/«'e.     This  is  the  infinitude 

Tlvfu  eVef  has',"-  '.f.ftVT''"",  ^'^f^'^r'''"^  "'»t  Po^^^"-  which 
"S  an"e'"ri't;d  Thv  chu,l;if  •^'■"'•^"  ^'^^  ^''-■''  "^ ^^^  -"- 

ciJeSd  d::^^.::^f /^'l^.,;^-  --ged  ogamst  Thy 
to2!>Zt  T^:^^!  '"'''  ^°  "-"=-  -"'y  --ants,  and 

Yhe  dead,  here,  uiaj^mean^hogcw^.vere  slain  for  thefel 


.forth  a  man-child, 

and  great;  'and  shouldest  destroTui^in^.ich  y  destro7«^ 

19  And  'the  temple  of  God  was  opened  in  heaven,  and  there 
was  seen  in  his  temple  the  ark  of  his  testament;  and  «  ere 
were  hghtnings.an^  voices,  and  thunderlngs,  and  an  earth 
quake,  band  great  hail.  '" 

.xCh.l3.10.&l8.r.-yO,,corrupl.-zCh.l5.5,8-«Ch.8.5.&.,IG.13.-bCh  16  21 

Wood  ^  ^  ^esu«;  and  the  judging  is,  the  avenging  of  4heTr 
unki'd^  '^1"'""^  ""'"  '^^  ««''''<""«7   Who  have  been  fa!fthful 

The  prophets]  The  faithful  teachers  in  the  church—  The 
sa!?(te;  the  Christians. 

And  them  that  fear  thy  name]  All  thy  sincere  followers, 

Destroy  them  that  destroy  the  earth]  All  the  authors,  fo- 
menters,  and  encourageis,  of  bloody  wars. 

V.l  The  temple  of  Gud  was  opened  in  henren]  The  true 
worship  of  God  was  established  and  performed  in  the  CI  ri^- 
d'L"troved   ''  '^  """  '""*  '*""'''*''  ^'''"  ^'  Jerusalem  being 

And  there  were  lightnings,  and  voices,  and  thanderin-'s 
and  an  earth.juake  and  great  hail.]  These  great  comnio- 
.r,Vr""f  '""^"ded  to  introdu.:e  £he  following  vision  ;  for 
tne  IJth  chapter  is  properly  a  continuation  of  the  llth  and 
should  be  read  m  strict  connexion  will)  it 

I  now  come  to  a  part  of  this  book  that  is  deemed  of  the 
greatest  importance  by  the  Protestant  church;  but  is  pecu- 
harly  difficult  and  obscure.  I  have  often  acknowledged  my 
own  incapa.-.ily  to  illustrate  tliese  prophecies.  I  mi^ht  have 
availed  myself  of  the  labours  of  others;  but  I  know  not  Xvho 
IS  right;  or  whctlier  any  of  the  writers  on  this  book  have  hit 
the  sense,  is  more  than  lean  assert;  and  more  than  1  think 

V  f  l"«stration  of  the  xiith,  xiiiih,  and  xviitli  ch<*pter^ 
which  I  have  referred  to  in  the  Preface,  drawn  up  and  dis- 
p  ayed  with  great  industry  and  learning,  I  shall  insert  in  its 
place,  as  by  far  tne  most  probable  I  liave  yet  seen  ;  but  I  leave 
the  learned  author  responsible  for  his  own  particular  views 
of  the  subject.  ••^>»» 


CHAPTER  XTT 

heaven  between  Michael  and  thedragonlV  ThedraVnll^f-'  """^'^^fi^^'  ">  '''«  leilderness,  .5,  6.  The  roar  iA 
tohereupon  the  whole  heavenly  host  give  -rlory  toGodmu  ^.f  ""^'r  "T^"^''-^'-""''-  ""^  '^"^t  down  to  the  earth  , 
man,  12,  1.3.  S!f,e  flees  to  thewild>>nieLThlhJhr  , '  ,  P'^  dragon,  full  of  wrath  at  his  defeat,  pfrsecutes  the  wo- 
rA^M.  cir.  4100.    /d.  cir.  96     Impp"^^:VroX'mV;L:''cts''lu7erNervt  J  ''  '^"'^  "'  """'''  """'^  '''''"''■  ^^^^''  ^^~°^- 

\  M^/i  '^'■''  '■'.r'P'^?'■e'^  a  great  -  wonder  in  heaven  ;  a  woman 

^clothed  witfi  the  sun.  and  the  moon  under  her  feet  Md 

upon  her  head  a  crown  of  twelve  stai-s 


in  birth,  and 


And  she  bping  with  child  cried,  btr'availhi 
pained  to  be  delivered. 
3  And  there  appeared  anotlier  =  wonder  in  heaven  ;  and  be- 

nd?.f '■''*'"  '■'^'^  ^'■'''"""'  ■;  ''^^'"^  -^«»  heads  and  t^n  horns 
'and  seven  crowns  upon  his  heads.  uorns, 

i  nn^"i  /  '"^^';i'  '^'■*='''  "'e  tliird  part  h  of  the  stars  of  heaven 
fore  the  wo^V'T-V  ""^  ''^"^  =  '^"d  the  dragon  stood  kbei 
vmfr  w  M^'^"  which  was  ready  to  be  delivered,  ifor  to  de- 
vour  her  child  as  soon  as  it  was  born 
5  And  she  brought  fortli  a  manchild,  ">  who  was  to  rule  nil 

S3r.r'„?iir"'  •»" ""  "■"" ""  ■=•'■«'■•  ™p  -  •» 

thousand  two  hundred  and  threescore  davs 
/  And  there  was  war  in  heavpn  •  p  Afi,.'i.ooi  ™„j  v,- 
fo^^ht.  against  the  dragonTanTthe  ^d'^n'  fou5h't"ln^d"^,:!s^ 

in  iteaveT'""""^  ""* '  "'='''>^'-was  their  place  found  any  more 

rfilpHllJi"'  .f '■''=»'  dragon  wag  cast  out,  'that  old  sernent 
ca  led  the  Devil,  and  Satan,  t  which  deceiveth  the  whole  world  • 
With  hfm.'"''  ""' '""' ''"  "'■"■"'■  ^""^  ^'^  angels  were  cas^out 
fn'^'"'  ^'!^'"■''  ^  '°'"*  """"^^  ^y'"8  '"  heaven,  vNow  is 

«-h.a,27.&  19.la._n  Vcr  4  — o  Ch  II    (      1  n.„  i,i  ■?  o,'"7   .^  .       '■ '"--f"  Psa,2.9. 


cl^Zfli^  A    '"'••■;'d"ce  the  comment,  mentioned  at  the 

tlTthl  /  P'e'^f'i'ng  chapter,  I  think  it  necessary  to  state 
^^«-ca/  a^nd'"sr.n''^'^"V''r^'''"'°  '^^^P"^'"  ^^  Peculiarly  r'l 
^1  ^t^i;^^^^/,!--^,^^;-^^  Which  may  serve  Co 

prl"a^o'r;fi^-^^-^i't^--'',ifj-7.«"'3  v';^^"'^'"'  '"'^^- 

with  chit,!  o-T/;  ^1       ,      .    ■''  "'^"  «'"i;e,  and  hurt  a  woman 


come  salvation,  and  strength,  and  the  kingdom  of  our  God. 
uiif  /'"'""■  ""^  InsClinst :  for  the  accuser  of  our  brplhic. 
night  '  "Which  accused  them  before  our  God  day  and 

11  And  Mhey  overcame  him  by  the  blood  of  the  Lamb  and 
n^ve'ruXtLtllr  '"'""""^^  ^^""^  '^^y  '°-'>^  -'theT^ 

12  Tiierefore  'rejoice,  ye  heavens,  and  ye  that  dwell  in  them 
\\o  to  the  inhabiters  of  the  earth,  arid  of  the  sea     for  the 

devil  IS  come  down  unto  you,  having  great  wrath  bbccai.s^ 

he  knoweth  that  he  hath  but  a  short  tfme  '     '"='^'^* 

1.3  And  when  the  dragon   saw  that  he  was  cast  unto  the 

mancwP"'''"'"^  °'"'^'^'""^"  ^^"^'»  brought  forth  thi 

14  d  And  to  the  woman  were  given  twowingsofa  great  ea-le 
that   she  migln  fly  f  into  the  wilderness,  into  her  olace  = 

where  she  is  nourished  e  for  a  time,  and  times,  and  half  a 
time,  from  the  face  of  the  serpent 

15  And  the  serpent  h  cast  out  of  his  mouth  water  as  a  flood 
of  Uie  fl',^d™^"'  "'"'  '''  ""='"  '^""'°  '"=•" '°  ^^  '^arr^d  away 

16  And  the  earth  lielped  the  woman,  and  the  earth  oncned 
ou^o^rs'mo'Jilh."'^"''^^^'^  "P  '''  ^-'^-"-'^  "-  'i'-a/on'^-' 

17  And  the  dragon  was  \vroth  with  the  woman,  i  and  went 
to  make  war  with  the  remnant  of  her  seed,  k  whi^h  keen  the 
commandments  of  God,  and  have  Uhe  testimony  of  Jesli^ 


,„,^^r'^  ,  ^y  "■'^'^  "P""  her,  and  the  child  came  out  of  her 
bowels,  and  lay  under  the  bed  :  Michael  descended,  and  tool 
hnn  up  to  the  throne  of  glory.  On  that  same  nigh  the  first 
born  of  Egvpt  were  destroyed  ■'  ° 

2  on  p'l'nH  "ff*  ?'"■«/  '""":''"J  ,^"  'he  same  treatise,  fol.  87. 
hZ  Ttl^  ■^"  •/•  .Frl'."''""''  ""'^"  •"■'^  hundred  chariots,  wc 
imnri  ,?  ""'"7^1 '  ^^"'"'  '^^^  War  among  those  aWe,  and 
among  those  hetow,  o^na'D  nprn  nn-n  rranSani  ve-h^mil- 
cha„,...h    ,,=.,..„!.  ..,...„,keh  ba-shamayim,  and  t/Jrewus 


'^.'i,  c^s  the  woman's), ;'J,::;jrm[n^^^^^^^  among  those   hetow,   D^aa- 

«.cc^  Me^usala,  was  pregnam,  an/;-^to  b^^^^e^^  I  ^^  W^iS^^^^^^^S' ^  biiZ^ 

513  ®' 


Explana'ion  (J the 


REVELATION. 


great  red  dfagoit. 


(Sometimes  under  the  notion  of  ynn  i^''  yetsar  ha-rad,  "tlio 
evil  principle;"  and  sonictinies  Sa-;nmael. 

lie  was  cast  out  into  tlie  earth,  and  his  angels  were  cast 
out  with  hitn]  This  is  very  like  a  saying  in  the  book  Bahir, 
in  Sokar  Gen.  fol.  27.  col.  tU7.  ''And  God  cast  out  Sammael 
and  his  troops  from  the  ■place  of  their  holiness." 

10.  The  accuser  of  our  brethren']  There  is  scarcely  any 
thing  more  common  in  the  rabbinical  writings  than  Satan  as 
the  accuser  of  the  Israelites.  And  the  very  same  word  Karrj- 
yopos,  accuser;  or,  as  it  is  in  the  Codex  Alexandrinus, 
KaTr)yap,  is  used  by  them  in  Hebrew  letters,  iii'^p  katigor, 
e.  gr.  Pirkeij  Eliczer,  c.  46.  speaking  of  the  day  of  expiation  .' 
"And  the  holy  blessed  God  hears  their  testimony /rom  their 
accuser,  "iWOpn  ]n  viin  Iiu-kaligor ;  and  expiates  the  altar,  the 
priests,  andtliewhole  Builtitude,  fromthc  greatestto  the  least." 

In  Shemolh  Raliha,  sect.  31.  fol.  129.  2.  are  these  words: 
"If  a  man  observe  the  precepts,  and  is  a  son  of  the  law,  and 
lives  a  holy  life,  then  Satan  stands  and  accuses  him." 

"  Every  day,  except  the  day  of  expiation,  Satan  is  the  ac- 
cuser of  men." — Vayikra  Raliha,  sect.  21.  fol.  164. 

"The  lioly  blessed  God  said  to  the  seventy  princes  of  the 
world ;  Have  ye  seen  him  loho  alioays  accuses  my  children  V 
Yakut  Chadash,  fol.  101.  3. 

"The  devil  stands  always  as  an  accuser  before  the  King 
of  Israel." — Sohar  Levit.  fol.  43.  col.  171.  See  much  more  in 
Schoettgen. 

NOTES  BY  J.  E.  C— Vei-se  1.  There  appeared  a  great  iron- 
derin  heaven,  a  woman  clothed  icith  the  sun — That  the  woman 
here  represents  the  true  church  of  Christ,  most  conmientators 
are  agreed.  In  other  parts  of  the  Apocalypse,  the  pure  church 
of  Christ  is  evidently  portrayed  by  a  woman.  In  chap.  xix.  ver. 
7.  a  great  multitude  are  represented  as  saying,  "Let  us  he 
glad  and  rejoice,  and  give  honour  tn  Him  ;  for  the  marriage  of 
file  Lamb  is  come,  and  His  wipe  hath  made  herself  ready." 
In  chap.  xxi.  9.  an  angel  talks  with  St.  John,  saying,  "Come 
hither,  I  will  show  thee  the  bride,  the  Lamb's  wife."  That 
the  Christian  church  is  meant  will  appear  also  from-  her  being 
clothed  with  the  sun,  a  striking  emblem  of  Jesus  Christ,  the 
t^iin  of  righteousness,  the  light  and  glory  of  the  church ;  for 
the  cotnitcnance  of  the  Son  of  God  is  as  the  sun  shiiiet/t  in  his 
strength.    The  woman  has 

Tlie  moon  under  her  feet — Bishop  Newton  understands  this 
of  the  Jewish  typical  worship  ;  and,  indeed,  the  Mosaic  sys- 
tem of  riles  and  ceremonies  could  not  have  been  better  repre- 
sented; for  it  was  Vcie  sliadmB  of  good  things  to  Come.  The 
moon  is  the  less  light,  ruling  over  the  night,  and  deriving  all 
its  illumination  from  the  sun  :  in  like  manner  the  Jewish  dis- 
pensation was  the  briglit  moonlight  niglit  of  the  world,  and 
possessed  a  portion  of  the  glorious  light  of  the  Gospel.  At  the 
rising  of  the  suit  the  night  is  ended,  and  the  lunar  light  no 
longer  necessary,  as  the  sun,  which  enlightens  her,  shines 
full  upon  the  earth:  exactly  in  the  same  way  has  tlie  whole 
Jewish  system  of  types  and  shadows  been  superseded  by  the 
birth,  life,  crucifixion,  death,  resurrection,  ascension,  and  in- 
tercession of  Jesus  Christ.     Upon  the  head  of  the  woman  is 

A  crown  of  ticelve  stars — A  very  significant  representation 
of  the  twelve  apostles,  who  were  the  first  founders  of  the 
Christian  church;  and  by  whom  the  Gospel  was  preached  in 
great  part  of  the  Roman  emp-ire  with  astonishing  success. 
"They  that  be  wise  shall  sliine  as  the  .brightness  of  tlie  firma- 
ment; and  they  that  turn  many  to  righteousness  as  the  staks 
for  ever  and  ever."    Dan.  xii.  '3. 

2.  And  she  being  loith  child,  cried,  travailing  in  birth,  &c. 
— Tliis,  when  taken  in  connexion  with  the  following  verses, 
is  a  striking  figure  of  the  great  persecution  which  the  church 
of  Christ  should  suffer  under  the  heathen  Roman  emperors, 
but  more  especially  of  that  long  and  most  dreadful  one  under 
Dioclcsian.  The  woman  is  represented  as  being  with  child, 
to  show  that  the  time  would  speedily  arrive  when  God's 
patient  forbearance  witli  the  heathen  would  be  terminated, 
and  tliata  deliverer  should  arise  in  the  Christian  Avorld  who 
would  execute  the  Divine  vengeance  upon  paganism. 

3.  There  appeared  another  wonder — a  great  red  dragon — 
The  dragon  here  is  a  symbol  not  of  the  Roman  einpire  in  ge- 
neral, but  of  the  HEATHEN  Roman  empire.  This  great  pagan 
power  must  have,  therefore,  been  thus  represented  from  the 
religion  which  it  supported.  But  what  is  a  dragon  I  An  en- 
tirely fabulous  beast  of  antiquity.  Consequently,  in  this  re- 
spect, a  most  proper  emblem  of  the  heatlien  worship,  which 
consisted  in  paying  adoration  to  numerous  imaginary  beings, 
termed  gods,  goddesses,  &c.  The  very  foundation  of  the  hea- 
then religious  system  is  mostly  built  upon  fable;  and  it  is 
very  difficult  to  trace  many  of  their  superstitions  to  any  au- 
thentic original ;  and  even  those  which  appear  to  derive  their 
origin  from  the  Sacred  Writings  are  so  disguised  in  fable 
as  literally  to  bear  no  more  resemblance  to  the  truth  than  the 
dragon  of  the  ancients  does  to  any  animal  with  which  we  are 
acquainted.  Btit  it  may  be  asked  why  the  Spirit  of  God  should 
represent'the  heathen  Roman  empire  by  «  dragon  rather 
than  by  any  other  of  the  fabulous  animals  with  which  the  my- 
thology of  the  ancient  Romans  abounded.  The  answer  is  as 
follows  :  In  the  eighth  cbajiter  of  tlie  p  -aphct  Daniel,  God  has 
represented  the  kingdom  of  the  Greeks  by  a  he-goat,  for  no 
other  app.arent  re-ison  than  this,  that  it  was  the  national  mili- 
tai-y  standard  of  ihe  Grecian  monarchy:  we  may,  tliercfore, 
expect  that  the  pagan  Roman  empire  is  called  a  dragon  on  a 
Eimilar  account.     In  confirmation  of  this  point  it  is  very  re- 

51i 


markable  that  the  dragon  was  the  principal  standard  of  the' 
Romans  next  to  the  eagle  in  the  second,  third,  fourth,  and 
fifth,  centuries  of  the  Christian  era.  Of  tliis  we  have  abun- 
dant evidence  In  the  writings  of  both  heathens  and  Cliristians, 
Arrian  is  the  earliest  writer  who  has  mentioned  that  dragons 
were  used  as  military  standards  among  the  Romans.  See  his 
Tactics,  c.  51.  Hence  Schwebelius  supposes  that  this  stand- 
ard was  introduced  after  Trajan's  conquest  of  the  Daci.  See 
Vegetius  de  Re  Militari  a  Schwebelio,  p.  191.  Argentorati, 
ISOS  ;  and  Gravii  Thesaur.  Antiq.  Roman.  Tom.  X.  col.  1529. 
Vegetius,  who  flourished  about  A.  D.  386,  says,  lib.  ii.  c.  13. 
Primum  signwm  totius  legionis  est  aquila,'quam  aquilifer 
portat.  Dracones  etiam  per  singulas  cohortes  It  draconariis 
feruntur  ad  prcclium.  "  The  first  standard  of  the  whole  le- 
ghm  Is  the  eagle,  which  the  aquilifer  carries.  Dragons  are 
also  borne  to  battle  by  the  draconarii."  As  a  legion  consisted 
of  ten  cohorts,  there  were,  therefore,  ten  draconarii  to  one 
aquilifer :  hence,  from  tlie  great  number  of  draconarii  in  an 
armj',  the  word  signariior  s/^?tj/er/,  standard-bearers,  came 
at  last  to  mean  the  carriers  of  the  dragon-standards  only,  the 
others  retaining  the  name  of  aquiliferi. — See  Veget.  lib.  ii. 
c.  7.  and  his  commejitators.  The  heathen  Roman  empire  is 
called  a  red  dragon,  and,  accordingly,  we  find  from  the  tes- 
timony of  ancient  writers,  tliat  the  dragon-standards  of  the  Ro- 
mans were  painted  red.  We  read  in  Ammianus  Mai'cellinns, 
lib.  xvi.  c.  12.  of  PURPUREUM  signum  draconis,  "  the  purple 
standard  of  the  dragon." — See  also  Ctaudianus  in  Rufinum, 
lilV.  ii.  1.  177,  178.  Pilicus  in  his  Lexicon  Antiq.  Rom.  and  Du- 
cange  in  his  Glossarium  !Meda3  et  Infinice  Latinitatis,  subvoc. 
Draco,  have  considered  this  subject  at  great  length,  especially 
tlie  latter  writer,  who  has  made  several  quotations  from  Clau- 
dlanus,  Sidonius  Prudentius,  andothers,  in  which  not  only  the 
standaTd;  but  also' the  image  of  the  dragon  itself,  is  stated  to 
be  of  a  red  purple  colour.  Of  what  has  been  said  above  re- 
si>ecting  the  dragon,  this  is  then  the  sum:  a  huge  fabulous 
beast  is  sliown  to  St.  John,  by  wliich  some  great  pagan  power 
is  symbolically  represented  ;  and  th(  red  dragon  is  selected 
from  among  the  numerous  imaginary  animals  which  tlie  fan- 
cies of  mankind  have  created,  to  show  that  this  great  pagan 
power  is  the  heatJten  Roman  empire. 

Having  seven  heads.— As  the  dragon  is  an  emblem  of  the 
heathen  Roman  power,  its  heads  must  diMiote  he-itJien  forms 
of  government. — Seethe  note  on  chap.  xvii.  10.  wliere  the 
Tieads  of  the  beast  are  explained  in  a  similar  Way.  Tliese  were 
e.xactly  seven,  and  are  enU'neratcd  by  Tacitus  (Annal.  lib.  i. 
in  principio)  in  words  to  the  following  efl'ect:  "The  city  of 
Rome  was  originahy  governed  by  kiuj^s.  L.  Bnitns  instituted 
liberty  and  the  consulate.  Tlie  dictatorship  was  only  occa- 
sionally appointed;  neither  did  tlie  decemviral  power  last 
above  two  years  ;  and  the  consular  power  of  the  military  tri- 
bunes was  not  of  long-  contintiance.  Neitlier  had  China  nor 
Sylla  a  long  domination :  the  power  of  I'ompey  and  Crassus 
was  also  soon  absorbed  in  that  of  Cesar;  aiKi  tlie  arms  of  Le- 
pidus  and  Antony  finally  yielded  to  those  of  Augustus."'  From 
tliis  passage  it  is  evident  to  every  person  well  acquainted  willi 
the  Roman  history,  tliat  tlicseven  forms  of  government  in  the 
heathen  Roman  world  v,-erc,  1.  The  Regal  power  ;  2.  The  Con- 
sulate; 3.  The  Dictatoi-ship;  4.  The  Decemvirate  ;  5.Tliecon- 
sular  power  of  the  military  Tribunes;  6.  The  Triumvirate; 
and,  7.  The  Imperial  Government. 

It  is  singular  that  commentators  in  general,  in  their  citation 
of  this  passage,  have  taken  no  notice  of  the  triumvirate,  a 
form  of  government  evidently  as  distinct  from  any  of  the 
others,  as  kings  are  {rom  C07isuls,  or  consuls  from  emperors. 
For  the  triumvirate  consisted  in  the  division  of  the  Rninan 
republic  into  tin-ee  parts,  each  governed  by  an  officer  possess- 
ed with  consular  authority  in  his  own  province  ;  and  all  three 
united  together  in  the  regulation  of  the  whole  Roman  state. — 
Consequently,  it  ditTered  entirely  from  the  imperial  power, 
which  was  the  entire  conversion  of  the  Roman  state  from  a 
republic  to  a  monarchy. 

And  ten  horns — That  these  ten  horns  signify  as  many  king- 
doms is  evident  from  the  seventh  chapter  of  Daniel,  wliere 
the  angel,  speaking  of  the  fourth  beast,-  says,  that  "  tlie  ten 
horns  outof  this  kingdom  are  ten  kings  that  shall  arise  ;"  and 
in  this  view  of  the  passage  many  commentators  are  agreed, 
who  also  admit  that  the  ten  kingdoms  are  to  be  met  with 
"amid  the  broken  pieces  of  the  Roman  empire."  And  it  is 
evident  that  nothing  less  than  the  dismemberment  of  the  Ro- 
man einpire,  and  its  division  into  ten  independent  kingdoms, 
can  be  intended  by  the  angel's  interpretation  Just  quoted.  If, 
thei-efore,  the  ten  horns  of  Daniel's  fourth  beast  point  out  as 
many  kingdoms  ;  for  the  very  same  reason  must  the  horns  of 
the  dragon  have  a  similar  meaning.  But  the  Roman  einpire 
was  not  divided  into  several  independent  kingdoms  till  a  con- 
siderable time  after  it  became  Christian.  In  what  sense  then 
can  it  be  said  that  the  difl['erent  kingdoms  into  which  the  Ro- 
man empire  was  divided  by  the  barbarous  nations  arc  horns  of 
the  dragon?  They  were  so,  because  it  was  the  Roman  mo- 
narchy, in  its  seventh  BiiACOtucform  of  government,  which 
was  dismembered  by  the  barbarians.  For,  though  the  Roman 
empire  was  not  completely  dismembered  till  the  fifth  century ; 
it  is  well  known  tliat  the  depression  of  the  lieathen  idolatry, 
andthe advancement  of  Christianity  to  the  throne,  cflected  not 
tlie  least  change  in  thaform  of  government :  the  Romans  con- 
tinued still  to  be  under  subjection  to  the  imperial  power;  and 
con;scqucnlly,when  the  licnthcn  barbarous  nutioiie  divided  tlie 


Explanation  of  the 

Roman  euipii-R  among  themselves,  tlioy  might  very  properly 
he  denoiuiiiiiteil  horua  uf  the  dnigon  ;  as  it  was*  by  means  of 
tlifir  inciirtiious  that  Ihc  imperial  power,  founded  by  the  Hea- 
then Ca;sai3  was  abdlibhi'd.  Machiavcl  ami  Bishop  I,I(jyJ  onu- 
iiierute  the  huriis  of  the  dragon  thus  :  1.  The  kinijiloiM  of  tlie 
irmis.  2.  The  kiiigilom  of  tlio  Ostro^'oth.s.  3.  The  kingdom 
of  tlie  Visigotlis.  4.  The  kinjjdom  of  llie  Franks.  5.  The 
kingdom  of  tlie  Vaiul  ds.  6.  The  kingdom  of  the  ^'noves  and 
Alans.  7.  The  Uiiiydom  of  the  Bur(;undians.  8.  The  kinj- 
dom  of  the  Henili,  Un^ii,  .''cyrri,  and  other  tribes  which  com- 
posed the  Italiaii  kinjidoin  of  Odoacer.  9.  The  kingdom  of 
the  Saxons.     And,  10."  Tlic  kingdom  of  the  Lombards. 

Aitd  seven  crowns  upon  his  kcid^. — In  the  seven. Roman 
forms  of  government  already  enumerated,  Heathenism  has 
been  Ihe  croirniiig;  or  doiniiuinl,  religion. 

4.  And  hii  tail  drew  tlifi  third  part  nf  the  stars  of  heaven — 
It  is  not  unusual  in  ."^criptnre,  as  Dr.  Mitcliell  observes,  to  call 
the  hindmost  nf  an  enemy  the  tail ;  as  in  Josli.  x.  19.  Ye  shall 
cut  off"  the  hind/nosl  of  them,  which  is  literally,  in  Hebrew, 
caniN  cn3:ti  "  V'c  shall  tut  oil'  tlieir  tail." — See  also  Dout. 
.XXV.  IS.  It  is  also  observable  that  the  word  Hfja  in  this  verse 
has  been  used  by  the  Greeks  in  the  same  sense  with  the  He- 
hrew  v/ord  3;r  already  referred  to.  Tims  upa  ^part;  which 
we  would  translate  the  rear  of  an  army,  is  literally  the  tail 
of  an  army.  See  the  Thesaurus  of  .Stephens  in  loc.  The  tail 
of  the  dragon  is,  therefore,  the  Heathen  Roman  power  in  its 
sf-vKiith  or  last  form  of  govcrnmcnl,  viz.  the  imperial  poieer  ; 
and  is  not,  as  Dr.  Mitchell  supposes,  to  be  restricted  to  the 
/«6'/  Heathen  Roman  emperors.  Tlie  Heathen  imoorial  power 
is  said  to  draw  tlie  third  part  of  the  stars  of  heaven  ;  by  which 
has  generally  been  understood  that  the  Roman  empire  sub- 
j:'cted  the  third  part  of  the  princes  and  potentates  of  tlie  earth. 
Ihit  that  this  is  not  a  correct  statement  of  the  fact  is  evident 
from  ihr;  tcsti:nony  of  ancient  history.  The  Roman  empire 
was  always  considered  and  called  the  empire  of  the  world  by 
ancient  writei-s.  Pee  Dionys.  Halicar.  Antiq.  Rom.  lib.  i. 
prope  princijiiiim  ;  Pltisci  Lexicon  Aiitici-  Roman,  snb  voc. 
inipcrium;  Uridii  t'ast.  lib.  ii.  1.  083;  Vegetiiis  de  Re  Milita- 
ri,  lib.  i.  e.  1 ;  &c.  &c.  And  it  is  even  so  named  in  Scripture: 
for  r-'t.  Luke,  in  the  second  chapter  of  his  Gospel,  informs  us 
that  there  ivent  nut  a  decree  from  Occsar  Augnitu.i  that  the 
WHOLE  WORLD  shoiild  he  taxed ;  by  which  is  evidently  meant 
the  Roman  erii;nre.  The  whole  mystery  of  this  passage  con- 
Bists  in  the  mis  ipprehension  of  its  symbolical  Umgiiage.  In 
order,  therefore,  to  understand  it,  tlie  symbols  here  used  must 
be  examined,  liy  henxen  is  meant  the  most  eminent  or  rxi,- 
ling part  of  any  nation.  This  is  evident  from  the  very  nature 
of  the  symbol;  for  "heaven  is  God's  throne:"  they,  there- 
fore, who  are  advanced  to  the  sn|iremo  authority  in  any  st.fle 
an;  very  properly  said  to  be  taken  up  into  heaven,  because 
they  arc  raised  in  this  eminence  by  the  favour  of  the  Lord, 
and  are  ministers  of  his  to  do  his  pteasjtre.  And  the  calami- 
ty which  fell  upon  Nebucliadriezzar  .was  to  instruct  him  in 
tills  important  truth  that  the  heavens  do  rule  ;  that  is,  that 
all  monarohs  possess  their  kingdoms  by  Divine  appointment ; 
and  tliat  no  man  is  raised  to  power  by  what  is  usually  termed 
thecliancesof  war;  but  that  "the  Most  High  rulethin  theking- 
iloin  of  men,  andgiveth  it  to  whomsoever  he  will,  and  settolli 
tip  over  it  the  basest  of  men."  The  meaning  of  heaven  being 
thus  asi-crlained,  it  cannot  be  dilliciilt  to  comprehend  t'ho 
meaning  of  ca?7/i,  this  being  evidently  its  opposite,  that  is, 
every  thing  in  subjection  to  the  heaven  or  ruling  part.  Stars 
have  already  been  shewn  to  denote  viinislers  of  religion  ; 
and  this  is  more  fully  eviilent  from  chap.  i.  ol'  this  liook, 
where  the  .■ieven  stars  which  the  Son  of  God  holds  in  Ilis 
right  hand  are  explained  to  signify  the  seve)i  angels  [or  mes- 
sengers] of  the  seven  churches,  by  whom  must  be  meant  the 
seven  jnistors  or  ministers  of  these  churches.  The  resem- 
blance of  ministers  to  stars  is  very  striking;  for  as  the  stars 
give  light  upon  the  earth,  so  are  ministers  tlie  lights  of  the 
cause  they  advocate;  and  their  position  in  heaven,  the  sym- 
bol of  domination,  very  fitly  betokens  the  spiritual  authority 
of  priests  or  ministers  over  their  flocks.  Hence  as  the  wo- 
man, or  (Christian  church,  has  upon  her  head  a  crown  of 
twelve  stars,  which  signifies  that  she  is  under  the  guidance 
of  the  twelve  apostles,  who  are  the  twelve  jirincipai  lights  of 
the  Christian  world  ;  so  has  the  drason  also  iiis  stars  or  ?nin- 
isters.  The  stars,  tlierefore,  which  the  dragon  draws  v>ith 
his  tail,  must  represent  the  whole  body  of  Pagan  priests,  who 
were  the  stars  w  lights  of  tlie  Heathen  worhl.  Jiut  in  w'hat 
sense  can  it  bo  said  that  the  Heathen  Roman  empire,  which 
rilled  over  the  whole  known  world,  only  draws  a  third  part 
of  the  stars  of  heaven  '.'  The  answer  is,  the  religious  world  in 
the  time  of  St.  John  was  divideil  into  three  grand  branches, 
viz.  The  Christian  world,  the  .Jewish  world,  and  the  Heathen 
and  Pagan  world :  consecpiently,  as  a  dragon,  a  fabulous  ani- 
nial,  is  an  emblem  of  a  civil'povver  supporting  a  ivtfgion 
founded  in  fable;  it  necessarily  follows  that  the  stars  or 
vunisters  of  the  .Jews  and  Christians  cannot  be  numbered 
among  those  which  he  draws  with  his  tail ;  as  they  were  not 
the  advocates  of  his  idolatry,  but  were  ministers  of  a  religion 
founded  by  the  God  of  heaven,  and  consequoutlv  formed  no 
part  nf  the  Pagan  world  ;  though  they  were  in  subjertion  in 
b-eoular  matters  to  the  Pagan  Roman  empire.  Tlv-  tail  of  the 
dragon,  therefore,  drawcth  afterhim  the  whole  Ileatlirn  world  ' 

And  ca.it  them  upon  the  earth-Thai  is,  reduced  all  the 
»  agan  priests  under  the  Roman  yoke.    The  words  of  Ihe  pro- 


REVELATION.' 


tail  of  the  dragon. 


phecy  are  very  remarkable.  It  is  said  the  tail  of  tlie  dragon 
draweth  (for  so  irupti  should  be  translated ;)  but  it  is  added 
and  HATH  CA15T  tlieni  upon  the  earth,  to  sliow  that  at  the  time 
the  Apbcalypse  was  written,  the  world  was  divided  into  tlirt 
three  grand  religious  divisions  alreaily  referred  to  ;  hut  that 
the  tail  of  the  di'agon,  or  the  Pagan  Roman  power  under  its 
la.ll  foi-ni  of  government,  had  brbnght  the  whole  Ilfathoii 
world,  (which  was  a  tliird  part  of  the  religious  world  in  the 
apostolic  Lge,)  into  sti'ijection,  previously  to  the  communica- 
tion of  the  Revelation  of  St.  .John.  It  is  the  dragon's  tail  that 
draws  the  third  part  of  the  stars  of  heaven  ;  therefore,  it  was 
during  the  dominion  of  his  la.it  form  of  government  that 
Christianity  was  introduced  into  the  world  ;  for  in  the  time  hf 
the  six  preceding  draconic  forms  of  government,  Ihe  world 
was  divided  religiously  into  only  two  grand  branches,  Jew.s 
and  Gentiles.  That  the  sense  in  which  the  third  part  is  here, 
taken  is  the  one  intended  in  the  propliecy  is  put  beyond  all 
controversy  ;  when  it  is  considered  that  this  very  division  is 
made  in  the  first  and  third  vetoes,  in  which  menlion  is  made, 
of  the  woman  clothed  with  the  sun,  the  Christian  churclr  th''. 
■moon  under  her  feet,  or  Jewish  church,  and  the  dragon;  or 
Heathen  power.  Thus  the //enWe)(  utvpr-nixi.  goverrxment  is; 
doubly  represented  ;  first,  by  OT.e  of  the  seven  dr.  conic  lieadsj 
to  shew  that  it  was  one  of  those  seven  Heathen  forms  of 
government  which  have  been  successively  at  the  head  of  thii 
Roman  state  ;  and,  secondly,  by  the  dragon's  tail,  because  it 
was  the  last  of  those  seven.  For  a  jusfillc'atioji  of  this  method 
of  interpretation,  see  on  the  angel's  double  explanation  of  tho 
heads  of  the  beast,  chap.  xvii.  9,  10,  16. 

A)id  the  dragon  stood  hefoi-e  the  woman,  &c. — (^onstantius 
Clilnrus,  tli:j  fatlier  of  ('ouslantine,  abandoned  the  absurdities 
of  Paganism,  and  treated  the  Christians  witli  great  ns^pect. 
This  alarmed  the  Pagan  priests,  whose  interests  were  so  close- 
ly connected  with  the  continuance  of  the  ancient  supersti- 
tions, and  who  apprehended  that  to  their  great  detriment  tho 
Ciiristian  religion  would  become  daily  more  universal  and  tri- 
umphant throughonl  the  empire.  Under  tliese  anxious  fears 
tliey  moved  Dioclesian  to  persecute  the  Christians.  Hence 
began  what  is  termed  the  tenth  and  last  general  persecvitioUj 
which  was  tho  most  severe  of  all,  and  continued  nearly  teii 
years  (See  Mosheim's  Ecclesiastical  History  of  the  Third  Cen- 
tury) :  and  as  it  was  the  Divine  pleasure  that  at  thin  time  a 
groat  deliverer  should  be  raised  up  in  behalf  of  His  sun'ering 
people;  the  wonuni,  or  Christian  church,  is  very  appropriate- 
ly represented  as  overtaken  with  the  pangs  of  labour,  and 
ready  to  be  delivered.  Before  tlie  death  of  Constantius,  the 
Heathen  party,  aware  that  Constantine  vvolild  follow  the  ex- 
ample of  his  father,  who  so  ranch  favoured  the  Christians, 
beheld  him  with  a  watchful  and  malignant  eye.  Many  wern 
tlie  snares  that,  acdording  to  Eusebius,  were  laid  for  him  by 
Maximin  and  Galerius  :  he  relate."?  the  frequent  and  dangerous 
enterprises  to  which  they  urged  hiin,  with  the  design  that  he 
might  lose  his  life.  When  Galerius  heard  of  the  death  of  Con- 
stantius, and  that  he  had  appointed  Constantine  his  successor, 
he  Was  filled  with  the  most  ungovernable  rage  i'.d  indigna-  . 
tion  ;  notvvitlistanding  he  did  not  dare  to  take  any  steps  con- 
trary to  the  interest  of  Constantine  :  the  dread  of  the  armies 
of  the  west,  which  were  mostly  composed  of  Christians,  was 
a  sufficient  chock  to  all  attempts  of  that  kind.  Thus  Ihe  dra- 
gon, or  Heathen  jiower,  stood  before  the  woman,  or  Christian 
church,  to  devour  hi-r  son,  or  deliverer;  as  soon  as  he  was 
born.— See  Dr.  Dlitrhell's  Exposition  of  the  Revelation  in  loc. 

r>.  And  she  hroui^ht  forth  a  vian  child — The  Christian 
church,  when  her  full  time  came,  obtained  a  deliverer,  who, 
in  the  course  of  the  Divine  providence,  was  destined 

y'o  rule  all  nations — The  Heathen  Roman  eifipire, 

TI'/7/i  a  rod  of  Iron — A  strong  lignro  to  denote  the  very  great 
restrai7it  that  should  be  put  upon  Paganism,  so  that  it  should 
not  be  able  longer  to  persecute  the'Christian  church.  The 
man-child  mentioned  in  this  verse  is  the  dynasty  of  Chris- 
tian emperors;  beginning  with  Constantine's  public  acknow- 
ledgment of  his  belief  in  the  divinity  of  the  Christian  reli- 
gion, wliich  hap|)rned  in  the  latter  part  of  A.  D.  312.  after  the 
delVat  of  Ihi-  emperor  Maxcntius. 

Axid  her  child  teas  caught  up  unto  God  and  to  his  throne. — 
A  succession  of  (yliriL:tian  emperors  was  raised  up  to  the 
church;  for  the  Roman  throne,  as  Bishop  Newton  observes, 
is  here  called  the  tlinmc  of  God,  because  there  is  no  power 
but  of  God  ;  the  powers  that  he  arc  oidained  of  God. 

6.  And  the  woman  fled  into  the  trilderness.—'l'he  account 
of  the  woman's  flying  into  the  wilderness  immediately  follows 
that  of  her  child  being  caught  up  to  the  throne  of  God,  to  de- 
note the  great  and  rapid  increase  of  heresies  in  the  Christian 
church  after  the  time  that  Christianity  was  made  the  religion 
of  the  empire. 

^yhere  she  hath  a  place  prepared  of  God — .Sec  on  verse  14. 

7.  And  there  was  war  in  heaven— \s  heaven  means  here 
the  throne  of  the  Roman  empire,  the  war  in  heaven  conse- 
(piently  alludes  to  the  breaking  out  of  civil  commotions  among 
the  governors  of  this  empire. 

Michael  and  his  a  ngel.s- fought  against  Ihe  dragon — ^lichacl 
was  the  man-child  which  the  w.imau  brought  forth. as  is  evident 
from  the  context;  and  therefore  signifies,  as  lia-s  been  shown 
already,  thedynasly  of  Christinn  Roin.Tn  emperors.  This  dynas- 
ty is  represented  by  Michael,  because  he  is  "  the  great  prince 
which  slandeth  for  the  children  uf  God's  people."'  Dan.  xii.  I. 

And  the  dragon  fought  and  his  angels  -Or  minieters. 
515 


MiciideVs  victory  REVELATION. 

8.  And  prevailed  jicif— Against  tlie  cause  of  Christianity. 
Neither  was  their  place  J'omid  any  -more  in  fieaven—T]ie 

advocates  of  the  heathen  idolatry  were  prevented  froiij having 
any  further  share  in  the  government  of  the  empire.  Tlie  won- 
derful success  of  Constaiitine  over  all  his  enemies,  and  his 
final  triumph  over  Licinius,  correspond  exactly  to  the  symbo- 
lical lanj^uage  of  this  verse. 

9.  And  the  great  dragon  was  cast  out,  &c. — By  the  terms 
devil  and  Satan  mentioned  in  this  verse,  Parous,  Faber,  and 
many  other  commentators,  understand  literally  the  great  spiri- 
tual enemy  of  mankind.  But  this  view  of  the  passage  cannot 
be  correct ;  from  the  circumstance  that  it  is  the  dragon  wliich 
is  thus  called.  Now,  if  byth'?  dragon  be  meant  the  devil ;  then 
we  are  necessarily  led  to  this  conclusion,  that  the  great  apos- 
tate spirit  is  a  monster,  having  seven  heads  and  ten  horns, 
and  also  that  he  has  a  tail,  with  which  he  drags  after  him 
the  third  part  of  the  stars  of  heaven.  The  appellations  old 
serpent,  devil,  and  Satan,  must,  therefore,  be  understood 
liguratively.  The  heathen  power  is  called  that  old  serpent 
tehich  dcceiveth  the  whole  world,  from  its  subtlety  against 
llie  Christians,  and  its  causing  the  whole  Roman  world,  as 
far  as  it  was  in  its  power,  to  embrace  the  absurdities  of 
paganism.  It  is  called  the  devil,  from  its  continual  false 
accusations  and  slanders  against  the  true  worshippers  of 
God  ;  for  the  devil  is  a  liar  from  the  beginning  :  and  it 
is  also  called  Satan,  \vkf  which  is  a  Hebrew  word  signifying 
mi  adversarij,  from  its  frequent  persecutions  of  the  Chri.«tian 
church.  The  dragon  and  his  angels  are  said  to  be  cast  out ; 
which  is  more  than  was  said  in  the  preceding  verse.  There 
mention  is  made  of  his  being  found  no  longer  in  heaven, 
or  on  the  throne  of  the  Roman  empire  ;  here,  he  is  entirely 
cast  out  from  all  offices  of  trust  in  tlie  empire:  his  religion 
is  first  only  toleraled,  and  then  totally  abolished,  by  the  im- 
perial power.  This  great  event  was  not  the  work  of  a 
reign  ;  it  took  up  many  years  ;  for  it  had  to  contend  with  the 
deep-rooted  prejudices  of  the  heatlien,  who  to  the  very  last 
endeavored  to  uphold  their  declinir/g  superstition.  Paganism 
received  several  mortal  strokes  in  the  time  of  Consta-ntine 
and  his  sons  Constans  and  Constantius.  It  was  further  re- 
duced by  the  great  zeal  of  Jovian,  Valentinian,  and  Valens;  and 
was  finally  suppressed  by  the  edicts  of  Gratian,  Theodosius  I. 
and  his  successors.  It  was  not  till  A.  D.  388,  that  Rome  itself, 
the  residence  of  the  emperor,  was  generally  reformed  from 
the  absurdities  of  paganism  ;  but  the  total  suppression  of  pa- 
ganism soon  followed  tlie  conversion  of  the  metropolitan  city ; 
and  about  A.  D.  395,  the  dragon  may  be  considered,  in  an  emi- 
nent sense,  to  have  been  cast  into  the  eartli,  that  is,  into  a  Scale 
of  utter  subjection  to  the  ruling  dynasty  of  Christian  empe- 
rors. 

10.  And  1  heard  a  Icrud  voice,  saying,— Now  is  come  salva- 
tion, &c.— This  is  a  song  of  triumph  of  the  Christian  church 
over  the  heathen  idolatry  ;  and  is  very  expressive  of  the  gicat 
joy  of  tlie  Christians  upon  tliis  most  stupendous  event.  The 
loud  voice  of  triumph  is  said  to  be  heard  in  heaven;  to  sliow 
that  the  Christian  religion  was  now  exalted  to  the  heaven  or 
throne  of  the  Roman  empire.  •'  It  is  very  remaikable,"  as 
Bishop  Newtort  observes,  "that  Constantine  himseff,  and  the 
Christians  of  his  time,  describe  his  conquests  under  the  imago 
ot a.  dragon;  as  if  they  had  understood  that  this  prophecy 
had  received  its  accomplishment  in  him.  Constantine  him- 
self, in  his  epistle  to  Eusebiua  and  other  bishops  concerning 
the  re-edifying  and  repairing  of  the  churches,  sailh  that  '  lib- 
erty being  now  restored,  and  that  the  dragon  being  removed 
from  the  administration  of  public  afTairs,  by  the  providence 
of  the  great  God,  and  by  my  ministry:  I  esteem  the  great 
power  of  God  to  have  been  made  manifest  to  all.'  Moreover, 
a  picture  of  Constantine  was  set  up  over  the  palace-gate,  with 
tlie  cross  over  his  head,  and  under  his  feet  the  great  enemy 
of  mankind,  who  persecuted  the  church  by  means  of  impious 
tyrants,  in  the  form  of  a  dragon,  transfixed  with  a  dart 
through  the  midst  of  his  body,  and  falling  headlong  into  the 
depth  of  the  sea."  See  Eusebius  de\i\a,Consi3.yii\n\,  lib.  ii. 
c.  46.  and  lib.  iii.  c.  3.  and  Socratis  Hist.  Eccles.  lib.  i.  c.  9. 
Constantine  added  to  the  other  Roman  ensigns  the  labarnm, 
or  standard  of  the  cross,  and  constituted  it  the  principal  stan- 
dard of  the  Christian  Roman  empire.  To  this  labarum  Pru- 
aentius  refers,  when  speaking  of  the  Christian  soldiers,  in  his 
^rst  hymn  -rrtpi  s-£()>avtov, 

Ccesaris  vexilla  linquunt,  eligmit  signum  crucis, 
Proque  ventosis  Draconuni,  quoi  gerebant,  palliis, 
Proferunt  insigne  lignum,  quod  Draconem  subdidil. 
"  They  leave  the  ensigns  to  Cesar  ;  they  choose  the  standard 
of  the  cross  :  and  instead  of  the  dragon-flags  which  they  car- 
ried, moved   about  witli   the  wind,    tliey  bring  forward  the 
illustrious  wood  that  subdued  the  dragon." 

When  the  apostle  saw  the  woman  in  heaven,  well  might  he 
call  it,  in  the  spirit  of  prophecy,  a  great  wonder. 

11.  And  they  overcame  him'hy  the  blood  of  the  Lamb — Here 
is  given  the  reason  why  the  followers  of  Christ  prevailed  at 
Miis  time  against  all  their  adversaries.  It  was  because  they 
fouglit  against  the  dragon  in  the  armour  of  God.  They  over- 
came him  by  the  blood  of  the  Lamb,  by  proclaiming  salvation 
lo  sinners  through  Christ  crucified,  and  by  their  continual  in- 
tercession at  the  throne  of  grace  for  the  conversion  of  the 
heathen  world. 

And  by  the  icord  of  their  testimony. — By  constantly  testify- 
ing against  the  errors  and  follies  of  mankind. 
51G 


oHer  (he  dragon'. 


And  they  loved  not  their  lilies  unto  the  death  They  regard- 
ed not  their  present  temporal  estate,  but  even  g  adly  delivered 
up  their  lives  to  the  fury  of  their  persecutors,  and  thus  sealed 
the  truth  of  what  they  spake  with  their  blood. 

12.  Therefore  rejoice,  ye  heavens,  and  ye  that  dwell  in 
them. — Let  the  Christians,  who  are  now  partakers  of  the  pre- 
sent temporal  prosperity,  and  advanced  to  places  of  trust  in^ 
the  empire,  praise  and  magnify  the  Lord  who  has  thus  so  sig- 
nally interfered  in  their  behalf     But  it  is  added— 

ll'o  to  the  inhabiters  of  the  earth  and  of  the  sen!  for  the 
devil  has  come  down  unto  you.— By  the  inhabiters  of  the  earth 
are  meant  the  people  in  subjection  to  the  Roman  empire  :  and 
by  the  .reo,  those  parts  of  the  Roman  dominions  appear  to  be 
intended  that  were  reduced  to  a  state  of  anarchy  by  the  incur- 
sions of  the  barbaroTis  nations.  It  is  not  without  precedent  to' 
liken  great  hosts  of  nations  combined  together  to  the  sea. — 
See  Ezek.  xxvi.  3.  Here,  then,  is  a  wo  denounced  against  the 
whole  Roman  world,  which  will  be  excited  by  the  devil,  the 
father  of  lies,  the  heathen  party  being  thus  denominated  froitt' 
the  method  they  pursued  in  their  endeavours  to  destroy  the 
religion  of  Jesus, — See  on  vcr.  15. 

Having  great  wrath,  because  he  knoweth  that  he  hath  but  a 
short  time. — The  Christian  relig-icn,  the  pagan  jiarty  see  with 
great  regret,  is  rapidly  gaining  ground  every  where;  and,  if 
not  timely  checked,  must  soon  brave  all  opposition. 

13.  And  when  the  dragon  saw  that  he  icas  cast  untO'fhe 
f  ar//j— When  the  heathen  party  saw  that  they  were  no  longer 
supported  by  the  civil  power — 

He  persecuted  the  i6mnan  that  brought  forth  the  inan-child. — 
The  heathens  persecuted  the  CTiristian  church,  in  the  behalf 
of  which  Divine  Providehce  had  raiaed  up  a  dynasty  of  Christ 
lian  Roman  emperors. 

14.  And  to  the  woman  were  given  two  wings  of  a  great 
eagle — Ta  atrn  ts  neya\s,  ofTHBgreat  eagle.  Tlie  great  eagle 
here  mentioned  is  an  emblem  of  the  Roman  empire  in  general ; 
and,  therefore,  diflers  from  tlie  dragon,  which  is  a  symbol  .of 
the  HEATHEN  RoMAN  empire  in  particular.  The  Roman  power 
is' called  an  eagle  hovn  its  legionary  standard,  which  was  in- 
troduced among  the  Romans  in-  fhe  second  year  of  the  consu- 
late of  C.  Marius;  for,  before  that  time,  minotaurs,  wolre?, 
leopards,  horses,  boars  and  eagles,  were  used  inditferently, 
according  to  the  humour  of  the  commander.  The  Roman 
eagles  were  figures  in  relievo,  of  silver  or  gold,  borne  on  the 
tops  of  pikes  ;  the  wings  being  displayed,  and  frequently  ii 
thunderbolt  in  their  talons.  Under  the  eagle,  on  the  pike, 
were  piled  bucklers,  and  sometimes  crowns.  The  two  wings 
of  the  great  eagle  refer  to  the  two  grand  independent  divi- 
si^ms  of  the  Roman  empire,  which  took  place  January  17,  A. 
D.  395;  and  were  g-iven  to  the  woman,  Christianity  being  the 
established  religioiiof  both  empires. 

That  she  might  flif  into  the  tcildernes-'^  into  her  place,  &c.) 
The  apparent  repetition  here  of  what  is  said'  m  ver.  6.  Iiaa 
induced  Bishop  Newton  to  consider  the  former  passage  as  in- 
troduced by  way  of  prolepsis,  or  anticipation  ;  for,  says  he, 
tlie  woman  did  not  fly  into  the  wilderness  till  several  years 
after  the  conversion  of  Constantine.  But  that  there  is  no 
snch  prolepsis  as  the  bishop  imagines,  is  evident  from  the  ec- 
clesiastical history  of  the  fourth  century  ;  for  the  woman,  or 
true  cliui'cli,  began  to  flee  into  the  wilderness  a  considerable 
time  before  the  division  of  the  g-reat  Roman  empire  into  two 
independent  monarchies.  The  word  translated  ^ed,  is  not  to 
be  taken  in  that  peculiar  sense,  as  if  the  woman,  in  tlie  com- 
mencement of  her  flight,  had  been  furnis'aed  with  loings,  for 
the  original  word  is  eipvym.  The  msaning,  therefore,  of 
verses  6  and  14,  when  taken  in  connexion  wiUi  their  respect- 
ive conXexts,  is,  that  the  woman  began  to  make  rapid  strides 
towards  the  desert  almost  immediately  after  her  elevation-  to 
the  heaven,  or  throne,  of  the  Roman  empire  ;  and  in  the  course 
of  her  flight  was  furnished  with  the  wings  of  the  great  eagle 
Li/a  TT  cr  r]  T  a  I,  that  she  might  fly  inio  that  p'lace  preparcii  o{ 
God,  where  she  should  be  fed  a  thousand  two  hundred  and 
threescore  days.  It  is  said  here  that  the  period  for  which  the 
woman  should  be  nourished  in  the  wilderness,  would  be  a 
time,  times,  and  a  half;  consequently,  this  period  is  the  saBfte 
with  the  twelve  hundred  and  si.vty  days,  of  ver.  6.  But  in  no 
other  sense  can  they  be  considered  the  same  than  by  under- 
standing a  time  to  signify  a  year ;  times,  two  years;  and 
half  a  time,  half  a  year  :  i.  e.  three  years  and  a  half.  And  as 
each  prophetic  year  contains  three  hundred  and  sixty  days, 
so  three  years  and  a  half  will  contain  precisely  twelve  hun- 
dred and  sixty  days.  The  Apocalypse  being  highly  symboli- 
cal, it  is  reasonable  to  expect  that  its  periods  of  time  will  also 
be  represented  symbolically,  that  the  prophecy  maybe  homo- 
geneous in  all  its  parts.  The  Holy  Spirit  when  speaking  of 
years,  symbolically,  has  invariably  represented  tliein  hy  days, 
commanding,  ex  gr.  the  prophet  Ezekiel  t-o  lie  upon  his  Jeft 
side  three  hundred  and  ninety  days,  that  it  might  be  a  sigi* 
or  symbol  of  the  house  of  Israel  bearing  their  iniquityas  many 
years  ;  and  forty  days  upon  his  right  side,  to  represent  to  tho 
house  of  Judah  in  a  symbolical  manner,  that  they  should  bear 
their  iniquity /or«y  years.  The  one  thousand  two  hundretl 
and  threescore  days,  therefore,  that  the  woman  is  fed  in  the 
wilderness,  must  be  understood  symbolically ;  and,  conse- 
quently, denote  as  many  natural  years.  The  wilderness  into 
which  the  woman  flies  is  the  Greek  and  Latin  worlds,  for  she 
is  conveyed  into  her  place  by  means  of  the  two  wings  of  the 
groat  eagle.    We  must  iiol  undcrbtand  the  i^hrasf^Jlying  into 


I^he  beast  rising  up 


ker  place,  of  her  removing  from  one  part  of  the  liabitable 
v«)rla  into  another;  but  of  her  speedy  declension  from  a  stale 
of  great  prosperity  to  a  forlorn  and  desolate  condition.     The 
woman  is  nourislied  for  one  thousand  two  hundred  and  three- 
score years  from  the  face  of  the  serpent.    The  empires  of  the 
east  and  west  were  destined,  in  the  course  of  the  Divine  Pro- 
vidence, to  support  the  Cliristian  religion,  at  Ic^ast  nominally, 
while  the  rest  of  the  world  should  remain  in  pagan  idolatry, 
or  under  the  influence  of  llie  dragon,  here  called  the  sterpent, 
because  he  deeeivetli  the  wliole  world.     The  words  of  tlie 
prophecy  are   very  remarkable.     Tlie   Christian   church  is  ] 
eaia  to  be  supported  by  the  eastern   and  western  empires,  I 
tico  mighty  dominations,  and  at  the  same  lime  situated  in  j 
the    wilderness,   strongly   denoting  that  tliough   many  pro- 
fessed Christianity,  there  were  but  very  few  who  "kept  the  j 
coin^iandments  of   God,   and   had  the    testimony  of  Jesus 
Christ." 

15.  And  the  serpent  cast  out  of  his  mouth  icater  as  a  flood. 
The  water  here  evidently  means  great  rniUliiudes  of  nations 
and  people;  for  in  chap.  xvii.  15  the  interpreting  angel  says, 
the  waters  which  thou  sawest — are  peoples,  and  multitudes, 
and  nations,  and  tongues.  Tliis  water,  then,  wliieh  the 
dragon  cast  nut  of  his  mouth,  must  be  an  inundation  of  hea- 
then barbarous  nations  upon  the  Roman  empire  ;  and  tlie  pur- 
pose wliicli  the  dragon  has  in  view  by  tliis  inundation  is,  that 
he  might  cause  the  woman,  or  Christian  chnrcli — 

To  he  carried  away  of  the  flood. — Entirely  swept  away 
from  the  face  of  the  eartli.  Dr.  Mosheini,  in  the  commence- 
tnent  of  his  second  chapter  upon  the  fifth  century,  observes, 
"  that  the  Goths,  the  Hornli,  tlie  Franks,  the  Huns,  and  the 
Vandals,  with  other  fierce  and  warlike  nations,  for  the  most 
part  strangers  to  Christianity,  liad  invaded  the  Roman  em- 
pire, and  rent  it  asunder  in  the  most  deplorable  manner. 
Amidst  these  calamities  the  Christians  were  grievous,  nay,  we 
may  venture  to  say,  iho  principal  sufferers.  It  is  true  these 
savage  nations  were  much  more  intent  upon  the  acquisition  of 
wealth  and  dominion  than  upon  the  propagation  or  support  of 
the  pagan  superstitions;  nor  did  their  cruelty  and  opposition 
to  the  Christians  arise  from  anyreligiousprinciple,  or  froman 
enthusiastic  desire  to  ruin  the  cause  of  Christianity :  it  \vas 
inere\y  liy  tlie  instigation  of  the  pagans,  who  remained  yet 
in  the  empire,  that  they  were  excited  to  treat  with  such  seve- 
rity and  violence  the  followers  of  Christ."  Thus  the  wo, 
which  was  denounced  ver.  12.  against  the  inhahiters  of  the 
earth  and  of  the  sea,  came  upon  the  whole  Roman  world  ;  for, 
in  consequence  of  the  exciieinent  and  malicious  misrepresen- 
tations of  the  pagans  of  the  empire,  "a  transmigration  of  a 
icreat  swarm  of  nations"  came  upon  the  Romans,  and  ceased 
not  their  ravages  till  they  had  desolated  the  eastern  empire, 
even  as  far  as  the  gates  of  Byzantium  ;  and  finally  possessed 
themselves  of  the  western  empire.   "If,"  says  Dr.  Robertson, 


CHAPTER  XIII. ontoflkesta. 

in  the  introduction  to  his  History  of  Charles  V.  Vol.  I.  pp.  11, 
12.  edit.  Loud.  1S09,  "  a  man  were  called  to  fix  upon  the  period 
in  tlie  history  of  the  world,  during  which  the  condition  of  the 
human  race  w;ts  most  calamitous  and  afflicted;  he  would, 
without  hesitation,  name  that  which  elapsed  from  the  death 
of  Tlieodosius  the  Great,  to  the  establishment  of  the  Lombards 
in  Italy,  a  period  of  one  hundred  and  seventy-six  years.  The 
contemporary  authors  who  beheld  that  scene  of  desolation, 
labour  and  arc  at  a  loss  for  expressions  to  describe  the  horror 
of  it.  The  scourge  of  God,  the  destroyer  of  nations,  are  the 
dreadful  epithets  by  which  they  distinguish  the  most  noted  of 
the  barbarous  leaders  ;  and  they  compare  the  ruin  which  they 
had  brought  on  the  world  to  the  havoc  occasioned  by  earth- 
quakes,  conflagrations  or  deluges,  tlie  most  formidable  and 
fatal  calamities  which  the  imagination  of  man  can  conceive." 
But  ihe  subtle  design  which  the  serpent  or  dragon  had  in 
view,  when  he  vomited  out  of  his  mouth  a  flood  of  waters, 
was  most  providentially  frustrated ;  for — 

16.  The  earth  helped  the  Jooman — "NotViing  indeed,"  aa 
Bishop  Newton  excellently  observes,  "  was  more  likely  to 
produce  the  ruin  and  utter  subversion  of  theChristian  church, 
than  the  irruptions  of  so  many  barbarous  nations  into  the 
Roman  empire.  But  the  event  proved  contrary  to  human 
appi'arance  and  expectation  :  the  earth  siralloired  up  the  flood; 
tlie  barbarians  were  rather  swallowed  up  by  the  Romans,  than 
the  Romans  by  the  barbarians  ;  the  heathen  conquerors,  in- 
stead of  imposing  tlieirown,  submitted  to  the  religion  of  the 
conquered  Christians  ;  and  they  not  only  embraced  the  reli- 
gion, but  aflected  even  the  faws,  the  manners,  the  customs, 
the  language,  and  the  very  name  of  Romans,  so  tliat  the 
victors  were  in  a  manner  absorbed  and  lost  among  the 
vanquished."  See  his  Dissertations  on  the  Prophecies,  in 
loc. 

17.  And  the  dragon  teas  wroth  tcilh  the  woman. — The  hea- 
then party,  foiled  in  their  subtle  attempt  to  destroy  Christi- 
anity, were  greatly  enraged  and  endeavoured  to  excite  the 
hatred  of  the  multitude  against  the  religion  of  .lesus.  "They 
alleged  that  before  the  coming  of  Christ,  the  world  was  blessed 
with  peace  and  prosperity :  but  that,  since  the  progress  of 
their  religion  everywhere,  the  gods,  filled  with  indignation  to 
see  their  worship  "neglected,  and  their  altars  abandoned,  had 
visited  the  eartli  with  tliose  [ilagues  and  desolations  which 
increased  every  day."  See  Mos helm's  Ecclesiastical  History, 
Cent.V.  Part.  1.  and  other  works  on  this  subject. 

Went  to  make  war  with  the  remnant  of  her  seed — The  dra- 
gon arrriXDc  departed,  i.  e.  into  the  wilderness,  wliither  the  wo- 
man had  fled  ;  and.in  another  form, commenced  a  newspecies 
of  persecution,  directed  only  ajjamst  the  remnant  of  her  seed 
who  keep  Ihe  commandments  of  God,  and  hare  ihc'testimony 
of  Jesus  Christ.  8ec  on  verse  13  of  the  following  chapter  for 
an  illustration  of  this  remarkable  passage. 


CHAPTER   Xiri. 

J'he  beast  rising  out  of  the  sea,  with  seven  heads,  ten  horns,  and  ten  crowns,  I.  His  description,  power,  blasphemy,  eru 
elty,  dj-c.  2 — 10.  The  beast  coming  out  of  the  earth  with  two  horns;  deceiving  the  icorld  by  his  false  miracles,  and  causing 
every  one  to  receive  his  mark  in  their  right  hand,  U — 17.  His  number,  KG,  18.  [A.  M.  cir.  4100.  A.  D.  cir.  96.  Irnpp^ 
Flavlo  Doinitiano  Ca;s.  Aug.  et  Nerva.J 


ND  I  stood  upon  the  sand  of  the  sea,  and  saw  •  a  beast 
L  rise  up  out  of  the  sea,  •>  having  seven  heads  and  ten 


I  Di>n.-.2,7.-b  Ch.l2.S.&  17.3,9,12. 


hornss,  and  upon  his  horns  ten  crowns,  and  upon  his  heads  the 
■=  name  of  blasphemy. 

c  Or,  nnmes.  Cli.17.3 


NOTES  UV  .1.  E.  C— Verse  1.  And  I  stood  upon  the  sand 
of  the  sea,  and  saw  a  beast  rise  up  out  of  the  sea]  Before 
we  can  proceed  in  the  interpretation  of  this  chapter,  it  will 
te  highly  necessary  to  ascertain  the  moaning  of  tlie  prophetic 
symbol  beast,  as  the  want  of  a  proper  understanding  of  this 
term  has  probably  been  one  reason  why  so  many  discordant 
hypotheses  have  been  publisheil  to  the  world.  In  this  inves- 
tigation, it  is  impossible  to  resort  to  a  liigh.er  authority  than 
Scripture  ;  for  the  Holy  Ghost  is  His  own  interpreter.  What 
is,  therefore,  meant  by  the  term  beast  in  any  one  prophetic 
vision,  the  same  species  of  thing  must  be  represented  by  the 
term  whenever  it  is  used  in  a  similar  manner  in  any  other 
part  of  the  Sacred  Oracles.  Having,  therefore,  laid  this  foun- 
dation, the  angel's  intcrnretntion  of  the  last  of  Daniel's  four 
beast.s  need  only  be  produced,  an  account  of  which  is  giffen 
in  the  seventli  chapter  of  this  prophet.  Daniel  being  very 
desiroiis  to  "  know  the  trutfa  of  ihe  fourth  beast  which  was 
diverse  from  all  the  others,  exceeding  dieadful,  a.nA  of  ihe 
ten  horns  that  were  on  his  head,"  the  angel  thus  interprets 
the  vision:— "The  fourth  beast  shall  be  the  fourth  kingdom 
upon  the  earth,  which  shall  be  diverse  from  all  kingdoms,and 
shall  devour  the  whole  earth,  and  shall  tread  it  down,  and 
break  it  in  pieces.  And  the  ten  horns  out  of  this  kingdom 
are  ten  kings  that  shall  arise,"  &c.  In  this  Scripture  it  is 
plainly  declared  that  the/oi/;</i  beast  should  belhe/ojtr/A 
kingdom  upon  earth  ;  consequently,  the  _/bi/r  beasts  seen  by 
Daniel  a.xe  four  kingdoms:  hence  the  term  beast  is  the  pro- 
phetic symbol  for  a  kingdom. 

As  to  the  nature  of  the  kingdom  which  is  represented  by  the 
Xerm  beast ;  we  shall  obtain  no  inconsiderable  light  in  exami- 
ning the  most  proper  meaning  of  the  original  word  rr'n  chai- 
yah.  This  Hebrew  word  is  translated  in  the  Septuagint  by 
tlie  txreek  word  ^ijpioi/,  and  both  words  signify  what  we  term 
a  wild  beast ;  and  the  latter  is  the  one  used  by  St.  .Tohn  in  the 
Ajiocalyose.    Taking  up  the  Greek  word  ^nP'Of  in  this  sense, 


it  is  fully  evident,  if  a  power  bo  represented  in  the  propheti- 
cal writings  under  the  notion  of  a  wild  beast,  that  the  power 
so  represented  must  partake  of  the  nature  of  a  wild  beast. 
Hence  an  earthly  belligerent  power  is  evidently  designed. 
And  the  comparison  is  peculiarly  ajipropriate  ;  for  as  several 
species  of  wild  beasts  carry  on  pcrpttual  warfare  with  the 
animal  world  ;  so  most  governmonts,  influenced  by  ambition, 
promote  discord  and  depopulation.  And  also,  as  the  carni- 
vorous wild  beast  acquires  its  strength  and  magnitude  by 
preying  upon  thofecbleranimals;  so  most  earthly  monarchies 
arc  raised  up  by  the  sword,  and  derive  their  poiitical  conse- 
quence from  the  unsuccessful  resistance  of  the  contending 
nations.  The  kingdom  of  God,  on  the  other  hand,  is  repre- 
sented as  "a  stone  cut  out  of  the  mountain  without  haiuls  ;" 
and  is  never  likened  to  a  beast,  because  it  is  not  raised  up  by 
the  sword,  as  all  other  secular  powere  are  ;  biit  sanctifies  the 
persons  under  its  subjection,  in  which  last  particular  it  essen- 
tially dilTers  from  all  other  dominations. 

This  beast  is  said  to  rise  up  out  of  the  sea,  in  which  parti- 
cular it  corresponds  with  the  four  "beasts  of  Daniel ;  the  sea 
is,  therefore,  tlie  symbol  of  a  great  multitude  of  nations,  as 
has  already  Ueen  proved  ;  and  the  meaning  is,  that  every 
mighty  empire  is  raised  upon  the  ruins  of  a  great  number  of 
nations,  against  which  it  has  successfully  contended,  and  in- 
corporated with  its  dominions.  The  sea,  here,  is  doiihtlees 
the  same,  against  the  inhabiteisof  which  awo  was  denounced, 
chap.  xii.  12.  for  .'«t.  .lohn  was  standing  upon  the  sand  of  the 
sea,  when  the  vision  changed  from  the  woman  and  the  dragoyi 
to  tliat  recorded  in  this  chapter.  It  therefore  follows,  that  the 
kingdom  or  empire  here  represented  by  the  /vast,  is  that 
which  sprung  up  out  of  the  ruins  of  the  western  Roman 
empire. 

Having  seven  heads  and  ten  horvs,  and  upon  his  horns 
ten  crowns]  The  beast  lierc  described  is  the  Latin  empire, 
wliicli  sunnortcd  the  Romish  orl^tin  cliiirch  ;  for  it  has  upon 
517 


A  description  of  the  beast        j REVELATION. 

2  <•  And  the  beast  whicli  I  saw  was  like  unto  a  leopard,  "  and 
his  feet  were  as  the  feet  of  a  bear,  f  and  liis  mouth  as  the 
month  of  a  lion  :  and  ^  the  dragon  gave  him  his  power,  hand 
his  seat,  '  and  groat  authority.    ,     ,         . 

3  And  I  saw  cue  of  his  lieads  k  as  it  were  '  wounded  to 

a  ll«n  7  r,— e  Dan  7.5.-f  Dan.7.4.-g  Ch.l2.9.-h  Ch.I6.n.-i  Ch.12.4. 


his  horns  ten  crowns  ;  i.  e.  is  an  empire  composed  of  ten  dis- 
tinct moaarcliies  in  the  interest  of  the  Latin  church. — See  the 
heads  and  horns,  {ai\y  explained  in  the  notes  on  chapter  xvii. 
10,  12,  16. 

As  tlie  phrases  Latin  church,  Latin  empire,  &c.  are  not  very 
generally  understood  at  pi-esent,  and  will  occur  frequently  in 
tlie  course  of  the  notes  on  this  and  the  xviith  chapter,  it  will 
not  be  improper  here  to  explain  them.— During  the  period 
from  the  division  of  the  Roman  empire  into  those  of  the  east 
and  west,  till  the  final  dissolution  of  the  western  empire  ;  the 
subjects  of  (jotli  empires  were  equally  known  by  the  name  of 
Romans.  Soon  after  this  event  the  people  of  the  west  lost 
almost  entirely  the  name  of  Jloraans,  and  were  denominated 
after  their  respective  kingdoms  wliich  were  established  upon 
the  ruins  of  tlie  western  empire.  Rut  as  the  eastern  niipire 
(•scaped  liieniin  which  fell  upon  the  western  ;  the  subjects  of 
the  former  still  retained  the  name  of  Romans,  and  called  their 
dominion  'VLVM^iaXKn  (ia(n\eia,  the  Roman  empire  ;  by  which 
name  tliis  monarchy  was  known  among  them  till  its  final  dis- 
solution in  1453,  by  Mohammed  II.  the  Turkish  .^cltan.  But  the 
f;uhjei.:s  of  the  eastern  empire,  ever  since  the  time  of  Charle- 
magne, or  before,  (and  more  particularly  in  the  time  of  the 
crusades,  and  subsequently,)  called  tlie  western  people,  or 
those  under  tlie  influence  of  liie  Romish  church,  Latins  ;  and 
fheir  church,  the  Latin  church.  And  tlie  western  people,  in 
return,  denominated  the  eastern  church  the  Greek  church,  and 
the  members  of  it  Greeks.  Hence  the  division  of  tlie  Chris- 
tian church  into  those  of  the  Greek  and  Latin.  For  a  confir- 
mation of  what  has  just  been  said,  the  reader  may  consult  the 
liyzantine  writers,  where  he  will  find  the  appellations  Vco/iaioi 
and  Anru'ui,  Romans  and  Latins,  used  in  tlie  sense  here  men- 
tioned In  very  numerous  instances.  The  members  of  the  Ko- 
}n\sh  church  have  not  been  named  Latins  by  the  Greeks 
alone:  this  term  is  also  used  in  the  public  instruments  drawn 
up  by  the  general  pqpish  councils,  as  may  be  instanced  in  the 
folliiwing:  words,  which  form  a  part  of  a  decree  of  the  council 
of  ll.isil,  dated  Sept.  26,  14-37,  "  copiosissimdm  snbventionem 
pro  uvione  Gi!;ECORUM  cum  Latinis,"  a  very  great  conven- 
tion for  the  union  of  the  Greeks  with  the  Latins.  Even  in  the 
very  pnpal  bulls  this  appellation  has  been  acknowledged,  as 
may  bo  seen  in  the  edict  of  Pope  Eugenius  IV.  dated  Sept.  17, 
1437,  where  in  one  jilace  mention  is  made  of  "  Ecclesia:  Lati- 
NOKUM — quasita  unio,"  the  desired  union  of  the  church  of  the 
Latins  :  and  in  anotherplace  wo  read,  "  Nee  superesse  rnoduni 
iiliiim  prasequendi  operis  tarn  pii,  et  servandi  Latin.s:  ec- 
cr.ESiiE  honoris,"  that  no  means  might  be  left  untried  of  pro- 
secuting so  pious  a  work,  and  of  preserving  the  honour  of  the 
Latin  church.— See  Corps  Diplomatique,  Tom.  III.  pp.  32,  3.5. 
In  a  bull  of  the  same  pontiff,  dated  Sept.  1439,  we  have  "  Sane- 
tissima,  Latinoktjm  et  Gr.ecokcjm  unio,"  the  most  holy  union 
of  the  Greeks  with  the  Latins. — See  Bail's  Summa  Concilio- 
rum,  in  luc.  By  the  Latin  empire  is  meant  the  whole  of  the 
powers  which  support  the  Latin  church. 

And  upon  liis  heada  llie  name  of  blasphemy']  Ovnfia  P\aa- 
(pq^na;,  a  name  of  blasphemy.  This  has  been  variously  un- 
derstood :  .Terome" and. Prosper  give  it  as  their  opinion  that  the 
name  of  blasphemy  consists  in  the  appellation  iirbs  (Bterna, 
eternal  city,  applied  to  Kome;  and  modern  commentators  refer 
it  to  the  idolatrous  worship  of  the  Romans  and  papists.  Be- 
fore we  attempt  to  ascertain  the  meaning  of  this  passage,  it 
must  be  first  defined  what  the  Holy  Spirit  means  by  o  name  of 
blasphemy.  Blasphemy,  in  Scripture,  signifies  impious  speak- 
ing; wlien  applied  to  God  ;  and  injurious  speaking,  when  di- 
recled  against  our  neighbour.  A  name  of  blasphemy  is  the 
prostitution  of  a  sacred  name  to  an  unholy  purpose.  This  is 
evident  from  the  9th  verse  of  the  second  chapter  of  the  Apoca- 
lypse, where  God  says,  "  I  know  the  blasphemy  of  tlieni 
which  say  they  are  Jews,  and  are  not,  but  are  the  synagogue 
of  Satan."  These  wicked  men,  by  calling  themselves  Jews, 
blasphemed  the  name,  /.  e.  used  it  in  an  injurious  sense;  for 
he  ONT.Y  is  a  Jew  wlio  is  one  inxcardly.  Hence  the  term  Jews 
applied  to  the  synagogue  of  Satan,  is  a  name  oflilaspliemy,  i.  e. 
a  sacred  name  blasphemed.  A  7ulme  of  blasphemy,  or  a  blas- 
phemous appellation,  is  said  to  be  upon  all  the  seven  heads  of 
the  beast.  To  determine  what  this  name  is,  the  meaning  of 
the  seven  heads  in  tills  place  must  be  ascertained.  If  tlie 
reader  refer  to  the  notes  on  chap.  xvii.  9,  10, 11.  he  will  find  that 
the  lieads  are  explained  to  have  a  double  meaning,  viz.  th.'it 
ihpy  signify  the  seven  electorates  of  the  German  empire,  and 
i\\%ci  seven  furm.-^  of  Latin  government.  As  this  is  the  first 
place  in  whicli  the  heads  of  the  beast  are  mentioned  with  any 
ilescription  ;  it  is  reasonable  to  expect  that  that  signification 
of  tlie  heads  which  is  first  in  order  in  the  angel's  interpreta- 
tion, chap.  xvii.  9.  must  be  what  is  here  intended.  This  is, 
"the  seven  heads  are  seven  mountains,  on  whicli  the  woman 
Kitteth^;"  the  name  of  blaspliemy  will,  consequently,  be  found 
upon  th-^  seven  electorates  of  Germany.  This,  therefore,  can 
b<'  no  other  llian  that  which  was  common  not  pnly  to  the  elec- 
torates, but  also  to  the  whole  empire  of  Germany,  or  that  well 
kiMirn  one  of  SAcnTT.i  Imperium  Romannm,  "The  Sacred 
.')1H 


that  rose  out  of  the  sea. 

death ;  and  his  deadly  wound  was  healed  :  and  ™  all  the  world 
wondered  afler  the  beast. 

4  And  they  worsliipjied  the  dragon  which  gave  power  unto 
the  beast;  and  they  worshipped  the  beast,  saying,  "Who  ia 
like  unto  the  beast  7  wlio  is  able  to  make  war  with  him  ? 

k  Ver.l:2  14.— lUr.  slain.— rti  Ch.  17.8.— n  Ch.18.18 


(or  Holy)  Roman  empire."  Here  is  a  sacred  appellation  blas- 
phemed by  its  application  to  tlie  principal  power  of  the  beast. 
No  kingdom  can  properly  be  called  holy  but  that  of  Jesus; 
tlicrefore  it  would  be  blasphemy  to  unite  "this  epithet  with  any 
other  power.  But  it  must  be  liorridly  bla.«pheiiious  to  apply  it 
to  tlie  German  empire,  the  grand  supporter  of  antichrist  from 
his  very  rise  to  temporal  authority.  Can  that  empire  be  holy 
wliich  has  killed  the  saints,  which  has  professed  and  supported 
with  all  its  might  an  idolatrous  system  of  worship  1  It  ia  im- 
possible. Therefore  its  assumption  of  sacred,  or  holy,  (which 
appellation  was  originally  given  to  the  empire  from  its  being 
tlie  main  support  of  what  is  termed  the  holy  (Jatholic  church, 
the  emperor  being  styled,  on  this  account,  Christ's  temporal 
vicar  upon  earth  :  yee  Ccesarini  Filrstenerii  Tractatus  De 
Suprematu  Principum  Germaniae,  cc.  31,  32.)  is,  in  the  highest 
sense  the  words  can  be  taken,  a  name  of  blasphemy.  The 
name  of  blasphemy  is  very  properly  said  to  be  upon  the  seven 
heads  of  the  beast,  or  seven  electorates  of  tlie  German  empire, 
because  the  electors  are  styled  Sacri  Imperii  Principes  Elec- 
tores,  Princes,  Electors  of  the  Holy  empire  ;  Sacri  Romani 
Imperii  Ete.ctores,  Electors  of  the  Holy  Roman  empire. 

2.  And  the  beast  wliich  I  saw  was  like  unio  a  leopard]  This 
similitude  of  the  beast  to  a  leopard  appears  to  be  an  allusion  to 
the  third  beast  of  Daniel,  which  is  well  known  to  represent 
the  empire  of  the  Greeks.  Tlie  Latin  empire  greatly  resem- 
bled the  modern  empire  of  the  Greeks  ;  for,  that  the  jiow-r  of 
the  Greeks  was  still  said  to  be  like  a  leojiard,  even  after  its 
subjugation  by  the  Romans,  is  evident  from  the  12tli  verse  of 
the  seventh  cU.pter  of  Daniel,  "As  concerning  the  rest  of  the 
beasts,  they  liad  their  dominion  taken  away,  yet  their  lives 
were  prolonged  for  a  season  and  time."  The  Latin  empirH 
was,  in  the  first  place,  like  to  its  contemporary,  because  ijotli 
adhered  to  an  idolatrous  system  of  worship,  professedly  Chris- 
tian, but  really  antlchristlan  ;  and  it  is  well  known  that  the 
Greek  and  Latin  churches  abound  in  monstrous  al)surditl''s. 
Secondly,  both  empires  were  similar  in  their  opposition  ti> 
the  spread  of  pure  Christianity  ;  tliough  it  iiiusj,  be  alluwi;d 
tint  the  Latins  far  outstripped  the  Greeks  in  this  particular. 
Thirdly,  both  empires  were  similar  in  respect  to  the  civil 
autliorlty  being  powerfully  depressed  by  tlie  ecclesiastical  ; 
though  it  must  be  granted  the  authority  of  the  Latin  church 
was  more  strongly  marked,  and  of  much  longer  coalinuaiice. 
The  excommunication  of  the  Greek  Emperor  by  the  patriarch 
Arsenius,  and  the  consequences  of  that  excommunication,  af- 
ford a  remarkable  example  of  the  great  power  of  the  Greek 
clergy.  •  But  the  beast  of  Saint  John,  though  in  its  genera!  ap- 
pearance it  resembles  a  leopard,  yet  ditfers  from  it  in  having 
feet  like  those  of  a  bear.  The  second  beast  of  Daniel  was  li- 
kened to  a  bear,  and  there  can  be  no  doubt  tliat  the  kingdom  of 
the  Medes  and  Persians  was  intended  ;  and  it  is  very  properly 
likened  to  this  animal,  because  it  was  one  of  the  most  inlni- 
man  governments  that  ever  existed  ;  and  a  bear  is  tlie  well- 
known  Scripture  emblem  of  cruelty. — See  2  Sam.  xvii,  8.  and 
Hos.  xiii.  S.  Is  not  cruelly  a  striking  characteristic  of  the 
papal  Latin  empire?  Have  not  tlie  subjects  of  this  empire 
literally  trampled  to  death  all  those  in  their  power,  whowonlJ 
not  obey  their  idolatrous  requisitions  1  In  Vox's  Book  of  Mar- 
tyrs, and  other  works  which  treat  upon  this  subject,  will  bs 
found  a  melancholy  catalogue  of  the  liorrid  tortures  and  most 
lingering  deaths  which  they  have  obliged  great  numbers  of 
Christians  to  suffer.  In  this  sense,  the  feet  of  tlie  beast  were 
as  tlie  feet  of  a  bear.  Another  particular  in  which  the  beast 
differed  from  a  leopard,  was  in  having  a  mouth  like  a  lion. 
"It  is,"  says  Dr.  More,  "like  the  Babylonish  kingdom  (the 
first  beast  of  Daniel,  which  is  likened  to  a  lion,)  in  its  cruel 
<iecjees  against  such  as  will  not  obey  their  idolatrous  edicts, 
nor  worship  the  golden  image  that  >febucliadnezzar  had  set 
up.  Their  stubbornness  must  be  punished  by  a  hot  flery  fur- 
nace ;  fire  and  fagot  must  be  prepared  for  them  that  will  not 
submit  to  this  New  Roman  idolatry." 

And  the  dragon  gave  him  his  power,  and.  his  seat,  and 
great  auiiorily.]  It  was  said  of  the  dragon  in  chap.  xii.  8. 
that  his  place  was  found  no  more  in  heaven  ;  the  dragon  here 
cannot,  tlierefore,  be  the  heathen  Roman  empire,  as  this  was 
abolished  previously  to  the  rising  up  of  the  beast.  It  must 
then  allude  to  the  restoration  of  one  of  the  draconic  heads  of 
the  beast,  as  will  bo  seen  in  the  explanation  of  the  following 
verse,  and  more  fully  in  tlie  notes  on  chap.  xvii. 

3.  And  I  saw  one  of  his  heads  as  it  irere  wounded  to 
death]  Thi.s  is  the  second  and  last  place  where  the  heads  of 
the  beast  are  mentioned  with  any  description  ;  and,  there- 
fore, the  meaning  here  must  be  forms  of  government,  as  these 
were  noticed  last  In  the  angel's 'double  e.vplanation.  The  head 
that  was  wounded  to  death  ran  he  no  oiher  than  the  seventh 
draconic  liead,  whicli  was  the  sjxlli  head  of  the  beast,  viz.  the 
imperial poifer:  for  "  this  lirad."  as  Blsliop  Newton  oliservea, 
"was,  as  it  were,  wounded  to  death,  wlieu  the  Uoman empire 
was  overturned  by  the  norlhrni  nations,  and  an  end  was  put 
to  the  very  name  of  I'liqu'ror  in  Momyllus  Augustulus."  It 
was  Eu  wound 'd  thai   it  was  v.liolly  impiebabl"  that   it  could 


Another  hctist  -with  horv.'!, 


CHAPTER  XITI. 


speaking  like  a  dfascon 


5  And  llicre  was  given  unto  liiin  "a  mouth  speaking  great 
things,  and  biaspheniies  ;  and  power  was  given  unto  him  p  to 
continue  i  forty  and  two  jnontlis. 

6  And  he  opened  liis  nioulli  in  blasphemy  against  God,  to 
blaspheme  his  name, '  and  liis  tabernacle,  urtd  them  that  dwell 
in  heaven. 

7  And  it  was  given  unto  him  •  to  make  war  with  the  saints, 
and  to  overcome  them  :  '  and  power  was  given  him  over  all 
kindreds,  and  tongues,  and  nations. 

o  Dan-.a   ll,S5  &  U  36.-p  Or,  (o  irnke  war.— q  Cii.II  2.  &  l'?.  fi.— r  John  I 


ever  rise  again  to  con.'sidorable  power;  for  tlie  western  em- 
pire came  into  the  possession  of  several  barbarous  nations  of 
independent  interests. 

Arid  his  deadly  wound  was  healed]  This  was  effected  by 
Charlemagne,  wlio,  with  liis  successors,  assumed  all  tlie 
marks  of  the  ancient  emperors  of  the  west,  witli  tlie  titles  of 
Semper  Augustu.s,  Sacred  Majesty,  First  Prince  of  tlie  Oiris- 
liun  world,  Temporal  Chief  of  the  Christian  peojjjc,  and  Rec- 
tor or  Temporal  Cliicf  of  the  Faitiifnl  in  Germany  :  Jlod.  Uni- 
vei-sal  iristory.  Vol.  XXXII.  p.  79.  But  it  is  said  in  ver.  9,  that 
tlie  dragon  gave  tlic  beast /lis  pojrer,  Svi/auif,  his  armies,  or 
military  strength;  i.  o.  he  employed  all  lii.s  imperial  power 
in  defence  of  the  Latin  empire,  which  supported  the  Latin 
church.  He  also  gave  his  seat,  ^pni/uv,  literally  his  throne,  to 
him  ;  thai  is,  his  wliole  empire  formed  an  integral  part  of  the 
Latin  empire,  by  its  conversion  to  the  Uoman  Catliolic  faith. 
He  al^o  gave  him  great  authority.  This  is  literally  true  of 
tlie  Koman  empire  of  Germany,  which,  by  its  great  power 
and  influence  in  the  politics  of  burope,  extended  the  religion 
r)f  the  empire  over  the  various  stales  and  monarchies  of  Eu- 
rope ;  thus  incorporating  tiiem,  as  it  were,  in  one  vast  empire, 


8  And  all  tliat  dwell  upon  the  earth  shall  worship  him 
"  whose  names  are  not  written  in  the  book  of  life  of  the  Lamb 
slain  "  fro[ii  the  foundation  of  the  World. 

9  "■  If  any  man  have  an  car,  let  him  liear. 

10  ^  He  that  lead.tli  into  captivity  shall  go  into  captivity  : 
^  he  that  kill.th  with  the  sword  must  be  killeJ  with  the  sword! 
'  Here  is  the  p.ilicncc  and  the  faith  of  the  saints. 

11  And  I  beheld  another  beast  '  coming  up  out  of  the  earth  ; 
and  he  had  two  horns  like  a  lamb,  and  he  spake  as  a  dragon. 

11  l-;sorl  S?.:»2    Dai 


by  uniting  tliem  In  one  coniuion  faith. 

And  all  the  icorld  toondered  after  the  beast]  '0\r)  fi  yr/,  all 
the  earth.  As  the  original  word  signifies  earth,  and  not  world, 
as  in  our  translation,  the  Latin  world,  which  is  tlie  €rtr</t  of 
Die  beast,  is  here  intended;  and  the  meaning  of  llie  pa.ssnge 
conserpiently  i.s,  that  the  whole  body  of  the  Koman  Catholics 
were  afPicted  with  great  astonishment  at  the  mighty  sway  of 
the  Latin  empire,  con.=iidering  it  as  a  great  and  Ijoly'powi-r. 

4.  And  they  worshipped  -the  dragon]  Worshipping  the 
dragon  here  evidently  means  the  Voluntary  religious  sulijec- 
tion  of  the  nicmbei-s  of  the  Latin  church  to  the  revived  west- 
ern empire,  because  of  the  eminent  part  it  has  taken  in  the 
support  of  their  faith. 

And  they  worshipped  the  heasi]  Not  only  the  dragon,  or  re- 
vived western  empire,  was  worshipped  ;  tlie  beast,  the  ui/wle 
Latin  empire,  is  a  partaker  in  the  adoration.  The  manner  in 
which  It  is  worshipped  consists  in  the  subjects  of  it — 

Saying,  Who  is  like  unto  the  heasl  ?]  Is  it  not  the  only  holy 
power  in  the  univeisel  Is  it  possible  for  any  person  not  a 
subject  of  it  to  be  saved  7 

^VIln  is  alile  to  moke  war  with  him?]  Can  any  nation  suc- 
cessfully fight  with  iti  Is  not  the  Uoman  "inpire,  which  is  its 
mo.«t  principal  bulwark,  invicti.9simum,mnsi  invincible  1  Irt- 
Ticti!isimus,  most  invincible,  was  the  peculiar  attribute  of  the 
emperors  of  Germany.  See  Modern  Universal  History,  Vol 
XXXII.  p.  197.  ^' 

!).  And  there  was  given  unto  him  a  month  speaking  great 
things]  That  is,  there  was  given  to  the  rulers  of  the  Latin  em- 
pire, who  are  the  mouth  of  the  beast,  (and  particularly  the 
Roman  emperors  of  Germany,)  power  to  assume  great  and 
pompous  titles,  indicative  of  their  mighty  sway  over  many 
subjugated  countries,  (see  the  imperial  ih.struiiicnls  of  the 
middle  centuries  in  the  Corps  Diplomatique  :)  and  also  to  utter 
against  their  opponents  the  most  terrible  edicts. 

And  blasphemies]  Tlie  system  of  worehip  supported  by  the 
h'ast  is  a  system  of  blasphemy;  as  there  will  be  occasion  to 
show  presently. 

And  power  was  given  vnio  him  to  continue  forli/  and  ttro 
7nont/is]  As  those  forty-two  montlis  are  prophetic,  they  must 
mean  so  many  ye^r.?  as  there  arc  day.9  contained  in  them; 
riz.  l'.3()0,  each  month  containing  .30  davs.  The  beast,  there- 
fore, will  continue  in  existence  at  Ieast'1260  years:  but  when 
the  termination  of  this  period  will  take  place.  Is  diiriLult  to 
Bay,  as  the  beginning  cannot  be  at  present  indubitably  ascer- 
tained. 

6.  And  he  opened  his  mouth  in  blasphemt/  again.it  God,  Ic 
blaspheme  his  name]  The  Latin  empire  is"  here  represented 
asablasphemous  power  in  three  respects  :  first,  he  blasphemes 
tlie  name  of  (iiH\.  This  has  lieen  most  notoriously  the  case 
with  the  diflerent  popish  princes,  who  conlinmilly  blasplieme 
the  sacred  names  of^  God,  by  usins  them  in  their  idolatrous 
worship.  The  mouth  of  blasphemy  against  God  cannot  be 
more  evident  than  in  the  following  impious  words  which  form 
n  part  of  the  Golden  Bull  published  by  Charles  IV.  in  Janu- 
ary, 1356:  "Rut  thou,  envy,  how  often  hast  thou  attempted  to 
rum  bv  division  the  Christian  empire.  whicliGod  had  founded 
iipon  the  three  cardinal  virtues,  faith,  hope,  and  charity,  as 
upon  a  holy  and  indivisible  Trinitv  ;  vomiting  the  old  venom 
of  discord  among  the  seven  electors,  who  are  the  pillars  and 
seven  principal  membei-g  of  the  holy  empire  ;  by  the  bright- 
ness of  whom  tlie  holy  empire  ouglU  to  be  illuminated  as  by 
seven  torches,  the  licht  of  which  is  reinforced  by  the  scveii 
gifts  of  the  Ifoly  Spirit." 

And  his  tabernacle]  Tabernacle  is  any  kind  of  dwelling- 
\  lare;  and,  in  an  eminent  sense  among  the  Jews,  was  a  kind 


of  teiittotakt;  up  anddnwn,  asoccat-ion  required  ;  which  was, 
as  it  were,  the  palace  of  tlie  Most  High,  the  dwelling  of  the 
tlod  of  Lsrael.  It  was  divided  into  two  partitions,  one  called 
The  Holy  Place,  and  the  otln-r  The  Most  Holy  Place;  in  the 
latter  of  which,  before  the  building  of  the  tempi.',  the  ark  of 
the  co-/enant  was  kept,  which  was  a  symbol  of  God's  gracious 
presence  w.th  the  Jewish  church.  Ail  this  the  author  of  the 
Kpistle  to  the  Hebrews,  in  the  eighth  and  iiinlli  chaptrrs,  ex- 
plains to  prefigure  the  human  nature  of  Christ.  The  luast's 
blasphemy  of  the  tabernacle  of  (7od  is,  therefore,  as  Dr.  .More 
and  others  properly  observe,  his  impious  doctrine  of  iransub- 
slantiation,  in  which  it  is  most  blasphemously  a.'-serted  that 
the  substance  of  the  bread  and  wine  in  tlie  sacrament,  is  lite- 
rally converted  by  the  consecration  of  the  priest,  into  the  very 
body  and  blood  of  Jesus  Chris-, !  This  doctrine  was  fti-st  ad- 
vanced among  the  Latins,  in  tlie  tenth  century:  and  in  1315 
fully  received  as  an  article  of  the  Uoman  Catholic  faith.  It  ia 
for  the  page<;  of  ecclesiastical  history  to  record  tl»e  incredibhi 
numbers  which  have  been  martyred  by  the  papists  for  lliinr 
nou-reception  of  this  most  unscri'ptural  and  antichristian  doc- 
trine. 

And  them  that  dwell  in  heaven]  By  heaven  is  here  meant 
the  throne  of  God,  and  not  the  throne  of  the  lieast,  because  it 
is  agoinsi  God  the  beast  blasphemes.  This  intfst,  therefore, 
allude  to  his  impious  adoration  of  the  saints  and  angels,  whose 
residence  is  in  heaven.  He  blasphemes  against  God  by  pay- 
ing that  adoration  to  the  celestial  inhabitants  which  belongs'to 
God  alone.  That  this  sort  of  worship  h:i.s  been,  and  still  is, 
kept  uyi  among  the  Roman  Catholics,  their  mass-book  is  a  suf- 
ficient evidence. 

7.  And  it  •ris  given  tenia  him  to  make  war  with  the  .laints, 
and  to  overcome  them]  "Who  can  make  any  computation," 
says  Bishop  Newton,  "  or  even  frame  any  conception,  of  the 
numbers  of  pious  Christians  who  have  fallen  a  sacrifice  to 
the  bigotry  and  crui.dty  of  Romel  Mede  upon  tlie  place  hath 
observed,  from  good  authorities,  that  in  the  war  with  the  Al- 
bigenses  and  Waldenscs,  there  perished  of  these  poor  crea- 
tures, in  France  alone,  a  tniUion.  From  the  first  institution  of 
the  Jesuits,  to  the  year  1530,  that  is,  in  little  more  than  thirty 
years,  nine  hundred  tliousandorthodox  Christians  were  slain, 
and  these  all  by  the  common  executioner.  In  the  space  of 
scarce  thirty  years,  the  inquisition  destroyed,  bv  various  kinds 
of  torture,  a  hundred  and  fifty  thousand  Chri.-^t'ians.  Sanders 
himself  confesses,  that  an  innumerable  miiltitudeof  Loll;;rda 
and  f^aciamentarians  were  burnt  throughout  all  Kurope;  who, 
yet,  he  say.s,  were  not  put  to  death  by  tiie  pope  and  bishops, 
but  by  the  civil  magistrates."  The  dragon,  in  a  new  shape, 
or  Roman  empire  of  (Jermany,  acted  a  very  cons]iicuous  jiart 
in  this  nefarious  warfare  against  the  remnant  of  the  woman's 
seed,  who  kept  the  commandments  of  God,  and  had  the  testi- 
mony of  .lesus  Christ.— See  the  imperial  edict  of  Frederic  IL 
against  heretics,  in  LIniborch's  Hislory  of  the  Inquisition. 

And  ponyer  was  given  him  overall  kindreds,  and  tongues, 
and  nations.]  As  the  book  of  the  Revelation  Is  a  prophecy 
of  all  that  should  come  upon  the  Christian  world  till  the  end 
of  time;  all  kindreds,  and  tongues,  and  naliuns,  must  im- 
ply the  whole  Christian  world.  That  the  Latin  empire,  in  the 
course  of  its  reign,  has  had  the  extensive  power  here  spoken 
of,  is  evident  from  history.  It  is  well  known  that  the  profes- 
sion of  Christianity  was  chiefly  confined  within  the  limits  of 
the  Greek  and  Latin  empires,  till  the  period  of  tlie  Reforma- 
tion. By  means  of  the  Crusades,  the  Latins  exteiuh-d  their 
empire  over  several  provinces  of  the  Greeks.  In  1097,  Bald- 
win extended  his  conquests  over  the  hills  of  Armenia,  arid 
the  plain  of  Mesopotamia,  and  founded  the  first  principality 
of  the  Franks,  or  Latins;  which  subsisted  fifty. four  years, 
beyiind  the  Kuphrates.  In  1204  the  Greeks  were  expelled 
Constantinople  by  the  Latins,  who  set  up  an  empire  there 
which  continued  about  fifty. seven  years.  The  total  overthrow 
of  the  L-itin  slates  in  the  Kast  soon  followed  the  recovery  of 
Constantinople  by  the  Greeks;  and  in  1291  the  Latin  einpire 
in  tlie  Fast  was  entirely  dissolved.  Thus  the  Latins  hove  had 
power  over  the  whole  world  professedly  Christian  :  but  it  is 
not  said  that  tlie  whole  world  was  in  utter  subjection  to  him, 
for  we  read  in  the  fnllowing  verse— 

8.  And  all  that  dwell  upon  the  earth  shall  worship  him, 
whose  names  are  not  written  in  the  book-cj  life  of  the  Lam/'] 
The  earth  here  is  the  Latin  world,  as  has  been  observed  be- 
fore in  similar  cases.  The  meaning,  therefore,  is,  that  all  the 
cornipt  part  of  mankind,  who  are  inhabitants  of  the  Latin 
world,  shall  submit  to  the  rclisiion  of  the  empire,  ejccept,  as 
Bishop  Newton  expresses  it,  '-those  faithful  few,  whose  names, 
as  citizens  of  heaven,  were  enrolled  in  the  registei-s  of  life." 

Slain  from  the  fnnvdalinH  of  the  world]  That  is,  of  Uie 
Chri.-^t'an  world  ;  for  this  has  been  shown  to  be  the  meaning 
of  all  kindreds,  and  tongues,  and  nation.^.     The  year  of  tljfi 


This  latter  exercises  all  the 


REVELATION. 


power  of  the  former  beast. 


12  And  he  exerciseth  all  the  power  of  the  first  beast  before 
him,  and  causeth  the  earth,  and  them  which  d^vell  therein,  to 
^  worship  the  first  beast,  ■=  whose  deadly  wound  was  healed. 

b  Ver.4— c  Ver.3.— .1  Dcu.ia,  l,-2,3.  Malt. 34. 24.  a  Thess.2  9.  Ch. 16.14. 


cion  is  properly  the  commencement  of  Christianity, 
ipostles  then  first  began  to  promulgate  the  religion  of 


crucifixl 

as  the  api  .  .  _ 

Christ  wit])  the  Holy  Gliost  sent  down  from  lieaven.  But  as 
.Jesus  Clirist  was  in  the  Divine  purpose  appointed  from  the 
foundation  of  tlie  world  to  redeem  man  by  His  blood,  He  there- 
fore is,  in  a  very  eminent  sense,  the  Lamb  slain  from  the 
foundation  of  the' world,  i.  e.  from  the  creation. 

9.  If  any  man  have  an  ear,  let  him  hear.]  These  words 
are  evidently  introduced  to  impress  the  reader  with  the  aw- 
fulness  of  what  has  just  been  spoken,  all  shall  iDorship  him 
ichose  names  are  tiot  icrillen  in  the  book  of  life;  as  well  as 
to  fix  his  attention  upon  the  following  words  :— 

10.  He  tital  leadet/i  into  captivity  shall  go  into  captivity'^ 
The  Latin  empire  here  spol^en  of  nmst  go  into  captivity,  be- 
cause it  has  led  into  captivity,  by  not  only  propagating  among 
the  various  nations  its  abominable  antichristian  system,  but 
also  in  compelling  them  to  embrace  it  under  penalty  of  for- 
feiting the  protection  of  the  empire. 

He  that  killeth  with  the  sword  inustbe  killed  with  the  sword] 
The  Latin  enipu'e  must  be  also  broken  to  pieces  by  the  sword, 
because  it  has  killed  the  saints  of  God.  This  prophecy  will 
not  receive  its  full  accompHshment  till  the  kingdoms  of  this 
wqrld  become  t)ie  kingdoms  of  our  Lord  and  of  His  Christ- 
Here  is  tUe  patience  and  the  faith  of  the  saints.]  By  these 
words,  as  Dr.  Mitchell  observes,  "  God  calls  upon  His  saints 
t9  keep  in  view,  under  all  their  persecutions.  His  retributive 
justice:  there  is  no  violence  that  has  been  exercised  upon 
them  but  what  shall  be  retaliated  upon  the  cruel  and  perse- 
cuting government  and  governors  of  the  Latin  empire." 

11.  And  I  beheld  another  beast  coming  up  out  of  the  earth] 
As  a  beast  lias  already  been  shown  to  be  the  symbol  of  a  king- 
dom or  empire,  the  rising  up  of  this  second  beast  must,  con- 
sequently, represent  the  rising  up  of  another  empire.  This 
beast  comes  up  out  of  the  earth;  therefore  it  is  totally  dilTer- 
ent  from  the  preceding,  wliicli  rose  up  out  of  the  sea.  Earth 
here  means  the  Latin  inorld,  for  this  word  has  been  sliown  to 
import  this  already  in  several  instances ;  the  rising  up  of  the 
beast  out  of  this  earth  must,  consequently,  represent  the 
springing  up  of  some  power  out  of  a  state  of  subjection  to  the 
Latin  empire:  therefore  the  beast,  here  called  another  beast, 
is  another  Latin  empire.  This  beast  is  the  spiritual  Latin 
empire,  or,  in  other  words,  the  Romish  hierarchy  ;  for  with 
no  other  power  can  the  proplietic  description,  yet  to  be  ex- 
amined, be  shown  to  accord.  In  the  time  of  Charlemagne, 
the  ecclesiastical  power  was  in  subjection  to  the  civil ;  and  it 
continued  to  be  so  for  a  long  time  after  his  death  :  therefore 
the  boast,  whose  deadly  wound  was  healed,  ruled  over  tlie 
whole  Latin  world,  both  clergy  and  laity  ;  these,  consequent- 
ly, constituted  but  one  beast  or  empire.  But  the  Latin  clergy 
kept  continually  gaining  more  and  more  influence  in  the  civil 
affairs  of  tlie  empire;  and  in  the  tenth  century  their  authori- 
ty was  greally  increased.  In  the  subsequent  centuries  the 
power  of  the  Romish  hierarchy  ascended  even  above  that  of 
the  emperors  j  and  led  into  captivity  the  kings  of  the  whole 
T,atin  world,  as  there  will  be  occasion  to  show  in  commenting 
upon  the  following  verses.  Thus  the  Romish  hierarchy  was 
at  length  entirely  exempted  from  the  civil  power,  and  consti- 
tuted another  beast,  as  it  became  entirely  independent  of  the 
secular  Latin  empire.  And  this  beast  came  up  out  of  the 
earth;  that  is,  the  Latin  clergy,  which  composed  a  part  of  the 
earth,  or  Latin  tvorld,  raised  their  authority  against  that  of 
the  secular  powers;  and,  in  process  of  time,  wrested  the  su- 
perintendence of  ecclesiastical  affairs  from  the  secular  prin- 
ces. ' 

And  he  had  two  horns]  As  the  seven-headed  beast  is  repre- 
sented as  having  ten  horns,  which  signifies  so  many  king- 
doms leagued  together  to  support  the  Latin  church  ;  so  the 
beast  which  rises  out  of  the  earth  has  also  two  horns,  which 
must,  conseqiiently,  represent  two  kingdoms,  for  if  horns  of  a 
beast  mean  Icingdoms  in  one  part  of  tlte  Apocalypse,  king- 
doms must  be  intended  by  this  symbol  whenever  it  is  used  in 
a  similar  way  in  any  other  part  of  this  book.  As  the  second 
beast  is  the  spiritual  Latin  empire,  the  two  horns  of  this  beast 
denote  tliat  the  empire  thus  represented  is  composed  of  two 
distinct  spiritual  powers.  These,  therefore,  can  be  no  other, 
as  Bishop  Newtt^n  and  Faber  properly  observe,  than  the  two 
grand  independent  branches  of  the  Romish  hierarchy,  viz.  the 
Latin  cleigy,  regular  and  SEcnLAR.  "The  first  of  these  com- 
prehends ail  the  various  monastic  orders  ;  the  second  compre- 
hends the  whole  body  of  parochial  clergy."  These  two  grand 
branches  of  the  hierarchy  originally  constituted  but  one  do- 
minion, as  the  monks  as  well  as  the  other  clergy  were  in  sub- 
jection to  the  bishops  :  but  the  subjection  of  the  monks  to 
their  diocesans  became  by  degrees  less  apparent ;  and  in  pro- 
cess of  time,  through  the  influence  and  authority  of  the  Ro- 
man pontifis,  they  were  entirely  exempted  from  all  episcopal 
jurisdiction,  and  thus  became  a  spiritual  power,  entirely  in- 
dependent of  that  of  the  secular  clergy. 

Like  a  lamb]   As   lamb,  in  other  parts  of  the  Apocalypse, 

evidently  means  Christ,  wlio  is  the  Lamb  of  God  which  laketh 

away  the  sin  of  the  world,  it  must  have  a  similar  import  in 

»Uis  passage:  therefore  the   meaning  here  is  evidently  that 

5-20 


:.3  And  d  he  doeth  great  wonders,  «  so  that  he  maketh  Are 
come  down  from  heaven  on  the  earth  in  the  sight  of  men, 
14  And  f  deceiveth  them  that  dwell  on  the  earth  ^  by  the 

el  lCiai;sl8  38.  2  Kings  1. 10,18.— fCli.l2.9.&  19.20.— g  2  Thesa. 2.9,10. 

the  two  horns  of  the  beast,  or  the  regular  and  secular  clergy, 
profes,s  to  be  the  ministers  of  Christ ;  to  be  like  Ilim  in  meek- 
ness and  humility  ;  and  to  teach  nothing  that  is  contrary  to 
godliness.  The  two-hoi-ned  beast,  or  spiritual  Latin  empire, 
has  in  reality  tlie  name,  and  in  the  eyes  of  the  Latin  world  the 
appearance,  of  a  Chrihtian  power.  But  he  is  only  so  in  ap- 
pearance, and  that  alone- among  his  deluded  votaries;  for 
when  lie  spake, 

JJe  spake  as  a  dragon]  The  doctrines  of  the  Romish  hie- 
rarchy are  very  similar  to  those  contained  in  the  old  heathen 
worship  ;  for  he  has  introduced  "  a  new  species  of  idolatry, 
nominally  different,  but  essentially  the  same,  the  worsliip  of 
angels  and  saints  instead  of  the  gods  and  demigods  of  anti- 
quity." 

12.  And  he  exerciseth  all  the  power  of  the  first  beast  before 
him]  In  the  preceding  verse  the  two-horned  beast  was  repre- 
sented as  rising  out  of  the  earth,  that  is,  obtaining  gradually 
more  and  more  influence  in  the  civil  affairs  of  the  Latin  world. 
Here  he  is  represented  as  having  obtained  the  direction  and 
management  of  all  the  power  of  the  first  beast,  or  secular 
Latin  empire,  before  him,  r.voiinoi/  a^irov,  in  liis  presence. 
That  the  Romish  hierarchy  has  had  the  extensive  power  here 
spoken  of,  is  evident  from  history:  for  the  civil  power  was 
in  suljjection  to  the  ecclesiastical.  The  parochial  clergy,  one 
of  the  horns  of  the  second  beast,  have  liad  great  secular  juris- 
diction over  the  whole  Latin  world.  Two  thirds  of  the  estates 
of  Germany  were  given  by  the  three  Othos,  who  succeeded 
each  other,  to  ecclesiastics ;  and  in  the  other  Latin  monarchies 
the  parocliial  clergy  possessed  great  temporal  power.  Yet, 
extraordinary  as  tlie  power  of  the  secular  clergy  was  in  all 
parts  of  the  Latin  world,  it  was  but  feeble  when  compared 
with  that  of  the  monastic  ordei-s,  which  constituted  another 
horn  of  the  beast.  The  Mendicant  Friars,  the  most  consider- 
able of  the  regular  clergy,  first  made  their  appearance  in  the 
early  part  of  the  thirteenth  century.  These  friars  were  di- 
vided by  Gregory  X.  in  a  general  council  which  he  assembled 
at  Lyons  in  1272,  into  tlie  four  following  societies  or  denomi- 
nations, viz.  the  Dominicans,  the  Franciscans,  the  Carmelites, 
and  the  Hermits  of  St.  Augustine.  "  As  the  pontifis,"  ob- 
serves Mosheim,  '  allowed  tliese  four  Mendicant  orders  the 
liberty  of  travelling  wherever  they  tliought  proper,  of  con- 
versing with  persons  of  all  ranks,  of  instructing  the  youth 
and  tlie  multitude  wherever  tliey  went ;  and  as  these  monks 
exhibited,  in  their  outward  appearance  and  manner  of  life, 
more  striking  marks  of  gravity  and  holiness  than  were  ob- 
servable in  the  other  monastic  societies,  they  arose  all  at  once 
to  the  very  summit  of  fame,  and  were  regarded  with  the  ut- 
most esteem  and  veneration  throughout  all  the  countries  of 
Europe.  The  enthusiastic  attachment  to  these  sanctimonious 
beggars  went  so  far,  that,  as  we  learn  from  the  most  authen- 
tic records,  several  cities  were  divided,  or  cantoned  out,  into 
four  parts,  with  a  view  to  these  four  orders  ;  the  first  was  as- 
signed to  the  Dominicans,  the  second  to  the  Franciscans,  the 
tliird  to  the  Carmelites,  and  the  fourth  to  the  Augustinians. 
The  people  were  unwilling  to  receive  the  sacraments  from 
any  other  hands  than  tliose  of  the  Mendicants,  to  whose 
churches  they  crowded  to  perform  their  devotions,  while  liv- 
ing ;  and  were  extremely  desirous  to  deposit  there  also  their 
remains  after  death  ;  all  which  occasioned  grievous  com- 
plaints among  the  ordinary  priests,  to  whom  the  cure  of  soula 
was  committed,  and  who  considered  themselves  as  the  spi- 
ritual guides  of  the  multitude.  Nor  did  the  influence  and  cre- 
dit of  the  Mendicants  end  here  :  for  we  find  in  the  history  of 
this  (xiiith  century)  and  the  succeeding  ages,  that  they  were 
employed  not  only  in  spiritual  matters,  but  also  in  temporal 
and  political  aflfairs  of  the  greatest  consequence  ;  in  compos- 
ing the  differences  of  princes,  concluding  treaties  of  peace,  / 
concerting  alliances,  presiding  in  cabinet  councils,  governing 
courts,  levying  taxes,  and  other  occupations  not  only  remote 
from,  but  absolutely  inconsistent  with,  the  monastic  charac- 
ter and  profession.  We  must  not,  however,  imagine  that  all 
tlie  Mendicant  Friars  attained  to  the  same  degree  of  reputation 
and  authority;  for  the  power  of  the  Dominicans  and  Francis- 
cans surpassed  greatly  that  of  the  two  other  orders,  and  ren- 
dered them  singularly  conspicuous  in  the  eyes  of  the  world. 
During  three  centuries  tliese  two  fraternities  governed,  with 
an  almost  universal  and  absolute  sway,  both  state  and  church; 
filled  the  most  eminent  posts,  ecclesiastical  and  civil :  taught 
in  the  universities  and  churches  with  an  authority  before 
which  all  opposition  was  silent;  and  maintained  the  pretended 
majesty  and  prerogatives  of  the  Roman  pontiff's  against  kings, 
princes,  bishops,  and  heretics,  with  incredible  ardour  and 
equal  success.  Tlie  Dominicans  and  Franciscans  were,  be- 
fore the  Reformation,  wliat  the  .Tesuits  have  been  since  that 
happy  and  glorious  period,  the  very  soul  of  the  hierarchy,  the 
engines  of  state,  the  secret  springs  of  all  the  motions  of  the 
one  and  the  other,  and  the  authors  and  directors  of  every  great 
and  important  event  in  the  religious  and  political  world." 
Thus  the  Romish  hierarchy  has  exercised  all  the  power  of  the 
frst  beast  in  his  sight,  both  temporal  and  spiritual  ;  and, 
"therefore,  with  such  astmiishing  influence  as  thi.i  over  secu- 
lar jirinccs,  it  was  no  difficult  matter  for  him  to  uaust;— 


Ale,  are  mnrkcd  in  their 


CHAPTER  Xiri. 


means  o/"those  miracles  which  lie  had  power  to  do  in  thesii<ht 
of  the  beast ;  saying  to  them  that  dwell  on  the  earth,  that  they 
should  make  an  image  to  the  beast,  which  had  the  wound  by 
a  sword,  hand  did  live. 

15  And   he  had  power  to  give  i  life  unto  the  inia>'e  of  the 
beast,  that  tlie  image  of  the  beast  should  both  speak,  k  and 

h2  KinjaUJ  7_,  Or.  brevh— k  Ch.l6.2.t  l9aO.&S0.1, 


Hght  hand  or  forehead 


The  earth,  and  them  which  dwell  therein,  to  worship  the 
Jlrst  beast,  uikose  deadly  loouttd  was  healed.]  That  is,  he 
causes  the  whole  Latin  world  to  submit  to  the  authority  of  the 
Latin  empire,  with  the  revived  western  empire  at  its  head  ; 
persuadmg  them  that  such  submission  is  benedcial  lo  their 
si)iritual  interests,  and  absolutely  necessary  for  their  salva- 
tion. Here  it  is  observable  that  both  beasts  have  dominion 
over  the  same  earth;  for  it  is  expressly  said,  that  the  second 
beast  causelh  the  earth  and  them  that  dwelt  therein,  to  wor- 
ship the  _fir.it  heast :  therefore  it  is,  as  Bishop  Newton,  and 
others,  have  observed,  imperlum  in  imperio,  "  an  empire 
within  an  empire."  We  have,  consequently,  the  fullest  evj- 
4ence  that  the  two  beasts  consist  in  Ih;  division  of  the  great 
I.atiii  empire,  by  the  usurpation  of  the  Latin  clergy,  into  two 
distrnct  empires,  the  one  secular,  the  other  spiritual  :  and 
both  united  in  one  antichristian  design,  viz.  to  diffuse  their 
most  abominable  system  of  idolatry,  over  the  whole  earth 
ami  to  e.xtend  the  sphere  of  their  do.-nination.  Here  we  have 
also  an  illustration  of  that  remarkable  passage  in  chap  xvi  10 
the  kingdom  nf  the  heast,  i.  e.  the  kingdom  of  the  Latin  kinn-i 
<!om  ;  which  is  apparently  a  solecism,  but  in  reality  expressecl 
wall  wonderful  precision.  The  fifth  vial  is  poiirdd  oul  upon 
the  throne  of  the  beast,  and  his  kingdom  is  darkened,  i  e 
the  Latin  kingdom  in  subjection  to  the  Latin  kingdom,  or  the 
secular  Latin  empire. 

i3.  And  he  doKtk  great  wonders]  That  we  may  have  the 
greatest  assurance  possible  that  the  two-horned  beast  is  the 
epiritnal  Laliu  empire,  it  is  called,  in  chap.  xix.  20.  a  passage 
Illustrative  of  the  one  now  under  consideration,  the  false  nro- 
phel,  'than  which,"  as  Bishop  Newton  observes  "  there 
cannot  be  a  stronger  or  plainer  argument  to  prove  that  false 
doctorsor  teachers  were  particularly  designed  ;  for  vroph-t 
u,  the  scripture  style  is  not  unfreqi.ently  used  for  a  preacher 

r.v"?r',' H^'"."*^  ^."'^^  T'"'^-  ^"'^  1  ^'"--  ^'v-  I'  Hence  fol- 
inv^,  that  the  two-horned  beast  is  an  empire  of  false  doctoi-s 
CI  leachei's." 

In  order  to  establish  the  I,alin  church  upon  a  foundation 
that  can  never  fail,  the  false  nrnphet  doeth  great  ironders  ■ 
lie  attempts  the  most  wonderful  and  -jrodlgioiis  exploits  and 
is  crowned  with  incredible  siicce.ss.  'He  has  the  art  to  per- 
suade his  followers  that  the  clergy  of  the  church  of  Rome  arc 
the  on.y  true  ministers  of  Clirist ;  that  they  Iiave  such  gr^at 
inltiience  in  the  court  of  heaven  as  to  be  able  not  only  to  for- 
give sins,  but  also  to  grant  indulgences  in  sin,  by  payin"  cer- 
tain stipulated  sums.  He  persuades  them  too  that  they  can 
do  works  of  supererogation.  He  pretends  that  an  incredible 
juiniber  of  miracles  have  been  wrought,  and  are  still  work- 
im,  by  the  Almighty,  as  so  many  evidences  of  the  great  sanc- 
tity of  the  Latin  church  ;  and  the  false  prophet  has  such  an 
astonishing  indiicnce  over  his  flock,  as  to  cause  them  to  be- 
lieve all  his  fabulous  legends  and  lying  wonders.  He  pretends 
also  (and  is  believed  !)  that  his  powerJs  not  confineVi  to  this 
world  ;  that  he  is  able  by  his  prayers  to  deliver  the  souls  of 
the  deceased  from  what  he  calls  purgatory,  a  place  which  he 
has  fabled  to  exist  for  the  purification  of  sinful  souls  after 
their  <!leparturc  from  this  world.  His  wonderful  exploits  in 
being  able  to  induce  men,  possessed  of  reasonable  faculties 
to  believe  his  monstrous  absurdities,  do  not  end  here-  he 
even  ' 

Makethfire  come  down  from  heaven^in  the  sight  of  men] 
Fire,  in  t>crinture,  when  it  signifi-s  icrath,  represents  that 
species  of  indignation  which  is  attended  with  the  destruction 
xLZJ'aT'^  '^d''^  "."f^"*;  "■  Tl'"s  the  wra/A  of  God  is 
lit  h  1h"-^?'  ^^■''-  T'".'-  ^'  ^-  •''''■•  '^-  ^.-Therefore  the  fire 
whi.h  the  false  prophet  bnngcth  down  from  heaven  upon" the 
earth,  IS  \.\\f  fiery  indignation  which  he  causes  to  come  down 
irom  .he  /leai-en  or  Mrone  of  the  Latin  empire  upon  all  tliose 
of  the  e«,-//,  or  Latin  world  who  rebel  against  his  authority. 
All  this  has  been  fulfilled  in  the  Romish  hierarchy  •  the  I^itin 
clergy  have  denominated  all  those  that  oppose  their  authoritv 
heretics ;  they  have  instituted  tribunals  uj  try  the  cause  of 
Heresy  ;  and  all  those  that  would  not  submit  to  their  idolatry 
tbpy  have  condemned  to  various  kinds  of  tortures  and  deaths! 
•I  IS  said  of  the  false  prophet  that  he  bringeth  fire  from  hea- 
VE.N  upon  the  earth  ;  that  is  to  say,  he  will  only  try  the  cause 
ol  heresy,  and  pass  the  sentence  of  condemnation;  he  will 
^hl  V  .^  ^"  <^cclesiastic  to  execute  the  sentence  of  the  court ; 
ineaeslroyingfire  he  causeth  to  come  down  from  the  heaven 
or  ti.rone  of  the  Latin  empire  ;  secular  princes  and  inigistrates 
must  execute  the  sentenre  of  death  upon  all  that  are  capiLnlly 
condemned  by  the  spiritual  power.  He  .maketh  fire  con{e 
down  from  heaven  ;  he  compels  secular  princes  lo  assist  him 

,^^.Ta-  ,\  "^j  "u"*  '''  ''"y  '■fl'f'  »^'"'nst  his  authority,  he 
mediately  puts  them  under  the  bond  of  the  anathema  so 
that  thev  are  deprived  of  their  offices,  and  exposed  lo  the  in- 
Mhif  Ho"  ■P'"^n''"V°"  °'"  ""=''■  brethren.  Thus  the  false  pro- 
,.het  deceives  the  Latin  world  by  the  means  of  those  miracles 
trhich  he  had  power  to  do  in  the  sight  of  the  beast.  Under  the 
iippearanre  of  great  sanctity,  he  pei-suades  men  to  believe  all 
VOL.  VJ.  3  IJ 


beSt%hould"teSd""°"''  »°^-o-hip  the  image  of  the 
H>  And  he  caused  all,  both  email  and  great,  rich  and  poor 

tMr'foreh°eads :'"     ''"''''  ^  "'""  *"  "^""^  '"'^'"  ^«"'''  °^  "' 
17  And  that  no  man  might  buy  or  sell,  save  he  that  had  the 

ICh.H9.&19.20tea0.4.-mOr.  lo  givelhem. 


his  lying  doctrines;  and  enforces  his  canons  and  decretals 
with  the  sword  of  the  civil  magistrate. 

14.  Saying  to  them  that  dwell  on  the  earth,  that  they  should 
^^"^^/"'"""ge  lo  the  beast  which  had  the  wound  by  a  sword 
and  did  live.]  The  image  of  the  beast  must  designate  a  per- 
son who  represents  in  himself  the  whole  power  of  the  Latin 
empire:  therefore  it  cannot  be  the  emperor;  for  though  he 
was,  according  to  his  own  account,  supremum  caput  Chris- 
1  tiani  ciiis,  the  supreme  head  of  Christendom,  yet  he  was  only 
the  chiel  of  the  Germanic  confederation;  and,  consenuentlv 
was  only  sovereign  of  the  principal  power  of  tlie  Latin  em- 
pire The  image  of  the  beast  must  be  the  supreme  ruler  of 
the  Latin  empire ;  and  as  it  is  through  the  influence  of  the 
lalse  prophet,  that  this  image  is  made  for  the  first  beast  this 
great  chief  must  be  an  ecclesiastic.  Who  this  is  has  been 
ably  shown  by  Bishop  Newton,  in  his  comment  on  the  follow- 
ing verse  : 

15  And  he  had  power  lo  give  life  unto  the  image  of  the 
beast,  that  the  image  of  the  beast  should  both  speak,  and  cause 
that  as  many  u.i  xcould  not  worship  the  image  of  the  beast 
should  be  killed]  "The  influenceof  the  two-horned  beast,  or 
corrupted  clergy,  is  farther  seen  in  pei-suading  and  inducing 
mankind  to  make  an  image  to  the  beast  which  had  the  wound 
by  a  sword  and  did  lire.  This  image  and  representative  of 
Uie  beast  is  the  pope.  He  is  properly  llie  idol  of  the  church. 
He  represents  in  himself  the  whole  power  of  the  beast,  and 
IS  the  head  of  all  authority,  temporal  as  well  as  spiritual  He 
IS  nothing  more  than  a  private  person,  without  power  and 
without  authority,  till  the  two-horned  beast,  or  corrupted  cler- 
gy, by  choosing  him  pope,  give  life  unto  him,  and  enable  him 
to  speak  and  utter  his  decrees,  and  to  persecute  even  to  death 
as  many  as  refuse  to  submit  to  him,  and  to  worship  him  As 
soon  as  he  is  chosen  pope,  he  is  clothed  with  the  pontifical 
robes,  and  crowned  and  placed  upon  the  altar,  and  the  cardi- 
nals come  and  kiss  his  feet,  which  ceremony  is  called  adora- 
lio).  Ihey  first  elect,  and  then  they  worship  him  ;  as  in  the 
metlals  of^ Martin  V.  where  two  are  represented  crowning  the 
pope,  and  two  kneeling  before  him  with  this  inscription. 
Uuem  queant  adorant,  Whom  they  create  they  adore      He 

is    THE    PRINCIPLE    OP    VSITY    TO    THE    TE.N    KINGDOMS    OF    THB 

beast;  and  causeth,  as  far  as  he  is  able,  all  who  will  not  ac- 
knowledge his  supremacy  lo  be  put  to  death."    The  great 
ascendancy  which  the  popes  have  obtained  over  the  kings  of 
the  Latin  world  by  means  of  the  Romish  hierarchy.  Is  suffl- 
ciently  marked  in  the  history  of  Europe.     As  long  as  the  great 
body  of  the  people  were  devoted  to  the  Rr.man  Catholic  idola- 
try. It  was  in  vain  for  the  kings  of  the  different  Roman  Catho- 
lic countries  to  oppose  the  increasing  usurpations  of  the  nooes 
1  hey  ascended  in  spite  of  all  opposition,  to  the  highest  pinna' 
cle  of  human  greatness  ;  for  even  the  authority  of  the  emne- 
rors  themselves  was  established  or  annulled  at  their  pleasure 
Tlic  highsounding  tone  of  the  popes  commenced  in  Gregory 
\  II.  A.  U.  10/3,  commonly  known  by  the  name  of  Hildebrand 
who  aimed  at  notiung  less  than  universal  empire.     He  pub- 
lished an  anathema  against  all  who  received  the  investiture 
of  a  bishopric  or  abbacy  from  the  hands  of  a  layman  ;  as  also 
against  those  by  wliom  the  investiture  should  be  performed 
I  his  measure  licing  opposed  by  Henry  IV.  emperor  of  Germa- 
ny, the  pope  deposed  him  from  all  power  and  dignity,  regal 
or  imperial.      See   Corps    Diplomatique,   Tom.   I.    page  53. 
t.reat  numbers  of  German  princes  siding  with  the  pope,  the 
emperor  found  himself  under  the  necessity  of  going  (in  Jan- 
uary, 1077)  to  the  bishop  of  Rome  to  implore  his  forgiveness, 
which  was  not  granted  him  till  he  had  fasted  three  days, 
standing  from  morning  to  evening  barefooted,  and  exposed  to 
the  inclemency  of  the  weather !     In  the  following  century  the 
power  ol  the  popes  was  slill  farther  increased;  for  on  the 
2Jd  of  September,  1122,  the  emperor  Henry  V.  gave  up  all 
right  of  conferring  the  regalia  by  the  ceremony  of  the  ring 
and  crosier,  and  liiat  tlie  chapters  and  communities  should  be 
at  liberty  to  fill  up  their  own  vacancies.     In  this  century  the 
election  of  the  Roman  pontifls  was  confined  bv  Alexander  HI. 
to  the  college  of  cardinals.     In  the  thirteeu'lli  century  the 
popes  (Dr.  Mosheim  observes)  "inculcated  that  pernicious 
maxim,  that  the  bishop  of  Rome  is  the  supreme  lord  of  the 
universe;  and   that  neither  princes   nor  bishops,   civfi  go- 
vernors nor  ecclesiastical  rulers,  have  any  lawful  power  in 
church  or  state  but  what  they  derive  from'him.    To  establish 
their  authority,  botli  in  civil  and  ecclesiastical  maltei-s,  upon 
the  firmest  foundation,  they  assumed  to  themselves  the  power 
of  disposing  of  the  various  oflices  of  the  church,  whether  of 
a  higher  or  more  subordinate  nature,  and  of  creating  bishops, 
abbot.s,  and  canons,  according  to  their  fancy.    The  first  of  the 
pontiffs  who  usurped  such  an  extravngant'extent  of  authority 
was  Innocent  III.  (A.  D.  119S-1216.)  whose  example  was  fol- 
lowed by  Honorlus  HI.  (A.  D.  l216.)  Gregory  IX.  (A.  D  1227) 
and  several  of  their  successors."    Thus  the  plenitude  of  the 
papal  power,  (as  it  is  termed,)  was  not  confined  to  what  was 
spiritual;  the  Romish  bishops  "dethroned  monarchs,  disnoscj 
521 


IVie  numhcT 


REVELATION. 


of  the  beasi. 


mark,  or  "  tlie  name  of  the  beast,  °  or  the  number  of  his  name. 
18  P  Here  is  wisdom.  Let  him  that  hath  understanding  count 

nCh.I4.11.-oCh.l5.2.-f  Ch.17.9. 


of  crowns,  absolved  subjects  from  the  obedience  due  to  tlieir 
sovereigns,  and  laid  kiiisd'ims  under  interdicts.  Tiiere  was 
not  a  state  in  Europe  whif  li  liad  not  been  disquieted  by  tlieir 
ambition.  There  was  not  a  throne  which  they  had  not  shaken, 
nor  a  prince  who  did  not  tremble  at  iheir  presence."  Tlie 
point  of  time  in  which  the  Romish  bishops  attained  their 
highest  elevation  of  authority  was  about  the  commencement 
of  the  14tli  century.  Boniface  VIII.  who  was  pope  at  this 
time,  out-stripped  all  his  predecessors  in  the  high  sounding 
tone  of  his  public  decrees.  According  to  his  famous  bull, 
Unam  Sanr.tam,  published  Nov.  16,  130d,  "the  secular  power 
is  but  a  simple  emanation  from  the  ecclesiastical ;  and  the 
double  power  of  the  pope,  founded  upon  Holy  Scripture,  is 
even  an  article  of  faith.  God,"  said  he,  "  has  confided  to  Saint 
Peter,  and  to  his  successors,  two  swords,  the  one  spiritual, 
the  other  temporal.  The  first  ought  to  be  exercised  by  the 
church  itself,  and  the  other  by  secular  powers  for  the  service 
of  the  church,  and  according  to  the  will  of  the  pope.  The 
latter,  that  is  to  say,  the  temporal  sword,  is  in  subjection  to 
the  former;  and  the  temporal  authorily  depends  indispensa- 
bly on  the  spiritual  power  wliich  judges  it,  while  God  alone 
can  judge  the  spiritual  power.  Finally,  he  adds,  it  is  neces- 
sary to  salvation  for  every  human  creature  to  be  in  subjec- 
tion to  the  Roman  pontiir."  The  false  prophet  said  "  to  them 
that  dwell  upon  the  earth,  that  they  should  make  an  image  to 
Ihe  beast  that  had  the  wound  by  a  sword  and  did  live;"  that 
is,  the  Romish  priesthood  pkeached  up  the  pope's  supremacy 
over  temporal  princes;  and,  through  their  astonishing  influ- 
ence on  the  minds  of  the  people,  the  bishop  of  Rome,  at  last, 
became  the  supreme  sovereign  of  tlie  secular  Latin  empire; 
and  thus  was  at  the  head  of  all  authority,  temporal  and 
spiritual. 

The  papists  have,  in  their  various  superstitions,  professed 
to  worship  God.  But  they  are  Said,  in  the  unerring  words  of 
prophecy,  to  worship  the  dragon,  beast,  and  image  of  the 
beast;  and  to  blaspheme  God:  for  they  received  as  holy  those 
commandments  of  men  that  stand  in  direct  opposition  to  the 
Sacred  Scriptures,  and  which  have  been  imposed  on  tliem  by 
the  Romish  bishops,  aided  by  the  secular  powers.  "God  is  a 
Spirit,  and  they  who  worship  Him  must  worship  Him  in 
SPIRIT  and  in  truth." 

16.  And  he  caused  all,  both  sfrtall  atid  great,  rich  and  poor, 
free  ayid  bond,  to  receire  a  mark]  To  ascertain  the  meaning 
of  the  mark  Avhich  the  two-horned  beast  causes  all  orders  and 
degrees  of  men  in  the  Latin  world  to  receive,  we  need  only 
refer  to  chap.  xiv.  11.  where  the  mark  imposed  by  the  two- 
horned  beast  is  called  the  mark  of  his  name.  The  name  of 
the  beast  is  the  Latin  empire ;  the  mark  of  his  iiame  must, 
therefore,  be  his  Latin  worship ;  for  this  veiy  reason,  that  it 
is  the  two-horned  beast,  or  false  prophet,  who  causes  all  de- 
scriptions of  persons  to  receive  it.  Now  it  is  well  known 
that  the  continual  employment  of  the  Latin  clergy  is  to  enforce 
the  Latin  idolatry  upon  their  flocks.  The  mass  and  oftices  of 
the  church,  which  are  in  Latin,  and  contain  the  sum  and  sub- 
stance of  their  idolatrous  worship,  are  of  different  kinds,  and 
abound  in  impious  prayers  to  the  Virgin  Mary,  and  the  saints 
and  angels.  In  a  word,  the  Latin  u-orship  is  the  universal 
badge  of  distinction  of  the  Latin  church,  from  all  other 
churches  on  the  face  of  the  earth ;  and  is,  therefore,  the  only 
infallible  mark  by  which  a  genuine  papist  can  be  distinguish- 
ed from  the  rest  of  mankind.  But  the  two-horned  beast  causes 
all  to  receive  this  mark — 

In  their  right  hand,  or  in  their  foreheads]  Right  hand, 
in  Scripture  language,  when  used  figuratively,  represents  the 
physical  power  of  the  person  of  whom  it  is  spoken  ;  and, 
when  applied  to  God,  designates  a  signal  manifestation  of  Di- 
vine power  against  His  enemies,  and  in  behalf  of  His  people. 
See  Psa.  xvii.  7.  xx.  6.  xxi.  S.  xlv.  3,  4,  &c.  The  reception  of 
the  mark  in  the  right  hand  nmst,  therefore,  mean  that  all,  so 
receiving  it,  devote  the  whole  powers  of  their  mind  and  body 
for  the  propagation  of  the  Latin  worship,  and  in  the  eradica- 
tion of  all  tliey  denominate  heresies  out  of  their  church.  But 
some  receive  the  mark  in  their  foreheads.  By  any  thing  being 
impressed  upon  the  forehead,  is  meant  the  public  profession 
of  whatever  is  inscribed  or  marked  upon  it:  see  Rev.  ix.  4. 
xiv.  1.  xxii.  4,  &c.  The  mark  of  the  beast  being  received  on 
the  forehead,  therefore,  means  that  all  those  so  marked  make 
a  public  profession  of  the  Latin  worship;  whereby  it  is  evi- 
dent to  all  that  they  form  a  part  of  the  Latin  church.  Many 
may  be  marked  in  the  right  hand,  who  are  also  marked  on 
their  foreheads  ;  but  it  does  not  follow  that  tliose  marjicd  on 
their  foreheads  are  also  marked  in  their  right  hand;  that  is  to 
say,  it  is  not  every  individual  that  complies  witli  the  Latin 
worship,  who,  to  the  utmost  of  his  power,  endeavours  to  pro- 
pagate his  religious  system.  Hence  the  propriety  of  tlie 
words,  "He  causeth  all — to  receive  a  mark  in  their  right  hand, 
on  in  their  foreheads." 

17.  And  that  no  inan  might  buy  or  sell,  save  he  that  had 
the  Jiiark']  "  If  any,"  observes  Bisliop  Newton,  "dissent  from 
the  staled  and  authorized  forms,  they  are  condemned  and  ex- 
communicated as  heretics;  and  in  consequence  of  that,  they 
are  no  longer  suffered  to  but/  or  spU  :  they  are  interdicted  froiii 
Irallk-  and  commerce,  and  all  the  benefits  of  civil  society.     So 


1  the  number  of  the  beast :  '  for  it  is  the  number  of  a  man  ; 
and  his  number  is  Six  hundred  threescore  and  six. 

qCh.}5.8.-rCh.21.17. 


Roger  Hoveden  relates  of  William  the  Conqueror,  that  he  wm 
so  dutiful  to  the  pope  that  he  would  not  permit  any  one  in  his 
power  to  buy  or  sell  any  thing  whom  he  found  disobedient  to 
the  apostolic  see.  So  the  canon  of  the  council  of  Lateran, 
under  pope  Alexander  IIL  made  against  the  Waldenses  and 
Albigenses,  enjoins,  upon  pain  of  anathema,  that  no  man  pre- 
sume to  entertain  or  cherish  them  in  his  house  or  land,  or 
exercise  traffic  with  them.  The  synod  of  Tours  in  France, 
under  the  same  pope,  orders,  under  the  like  intermination, 
that  no  man  should  presume  to  receive  or  assist  them,  no  not 
so  much  as  to  hold  any  comnuinion  with  them  in  selling  or 
buying ;  that,  being  deprived  of  the  comfort  of  humanity, 
they  may  be  compelled  to  repent  of  the  error  of  their  way." 
In  the  tenth  and  eleventh  centuries,  the  severity  against  the 
excommunicated  was  carried  to  so  high  a  pitch,  that  nobody 
might  come  near  them,  not  even  their  own  wives,  children, 
or  servants ;  they  forfeited  all  their  natural  legal  rights  and 
privileges,  and  were  excluded  from  all  kinds  of  offices.  The 
form  of  excommunication  in  the  Romish  church  is  to  take 
lighted  torches,  throw  them  upon  the  ground  with  curses  and 
anathemas,  and  trample  them  out  under  foot  to  the  ringing  of 
the  bells.  It  is  in  this,  and  similar  ways,  that  the  false  pro- 
phet has  terrified  the  Latin  world,  and  kept  it  in  subjection 
to  the  secular  and  spiritual  powers.  Those  interdicted  by  the 
two-horned  beast  from  all  oflices  of  civil  life,  are  also  such 
as  have  not — 

The  name  of  the  beast,  or  the  number  of  his  name.]  See 
on  the  following  verse, 

18.  Here  is  wisdom.  Let  him  that  hath  understanding 
count  the  number  of  the  beast :  for  it  is  the  number  of  a 
man;  and  his  number  is  Six  hundred  threescore  and  six.] 
In  this  verse  we  have  the  very  name  of  the  beast  given  under 
the  symbol  of  the  number  666.  Before  the  invention  of 
figuies  by  the  Arabs,  in  the  tenth  century,  letters  of  the 
alphabet  were  used  for  numbers.  The  Greeks,  in  the  time  of 
Homer,  or  soon  after,  are  thought  by  some  to  have  assigned 
to  their  letters  a  numerical  value  corresponding  to  their  ordSr 
in  the  alphabet:  thus,  a  was  1,  because  the  first  letter,  and  to 
24,  being  the  last.  It  is  in  this  manner  that  the  books  of  the 
Iliad  and  Odyssey  are  numbered,  which  have  been  thus  mark- 
ed by  Homer  himself,  or  by  some  person  who  lived  near  his 
time.  A  system  of  representing  numbers,  of  great  antiquity, 
was  used  by  the  Greeks,  very  much  resembling  that  after- 
ward adopted  by  the  Romans.  This  consisted  in  assigning  to  the 
initial  letter  of  the  name  of  the  number  a  value  equal  to  the 
number.  Thus  X,  the  initial  of  xiXia,  stood  for  a  thousand  ;  A, 
the  initial  of  Scku,  for  ten  ;  11,  the  initial  of  ttei/tc,  for  five,  &c. 
Herodotus,  the  grammarian,  is  theonly  writer  of  antiquity  who 
has  noticed  this  system,  and  the  chronological  table  of  re- 
markable events  on  the  Arundelian  marbles,  the  only  work 
extant  in  which  this  method  of  representing  numbers  is  ex- 
hibited. The  system  now  in  use  cannot  be  traced  to  any 
very  ancient  source.  What  can  be  proved  is,  that  it  was  in 
use  before  the  commencement  of  the  Christian  era.  Nume- 
rical letters  denoting  the  year  of  the  Roman  emperor's  reign, 
exist  on  great  numbers  of  the  Egyptian  coins,  from  the  time 
of  Augustus  Cesar  through  the  succeeding  reigns. — See  Numi 
jEgyptii  Imperatorii,  a  Geo.  Zaega,  edit.  Rom.  17S7.  There 
are  coins  extant  marked  of  the  2d,  3d,  14th,  30th,  3uth,  38th, 
39lh,  40th,  41st,  and  42d  years  of  Augustus  Cesar,  with  the 
numerical  letters  preceded  by  Lor  A,  for  Xu/fo/ffaj,  year,  thus ; 
LB,  LP,  LIA,  LA,  LAE,  LAH,  LAO,  LM,  LMA,  and  LMB. 
The  following  is  the  Greek  alphabet,  with  the  numerical 
value  of  each  letter  affixed,  aocording  to  the  generally  re- 
ceived system : 


^  .-. 


A  --- 

li  --- 


-  9 
■  10 
•  20 

-  30 

-  40 


f 


50 
60 
70 
80 
100 
■20O 


■300 
400 
•500 

■  600 

■  700 
•  600 


The  method  just  described  of  representing  numbera  by 
letters  of  the  alphabet,  gave  rise  to  a  practice  among  the 
ancients  of  representing  names  also  by  numbers.  Examples 
of  this  kind  abound  in  the  writings  of  heathens,  Jews,  and 
Christians.  When  the  prn';tice  of  counting  the  number  in 
names  or  phrases  first  began  to  be  used,  cannot  be  ascertain- 
ed; it  is  sufficient  for  the  illustration  of  the  passage  under 
consideration,  if  it  can  be  shown  to  have  been  in  existence  in 
the  apostolic  age.  Seneca,  who  was  contemporary  with  St. 
Paul,  inf^orms  us,  in  his  eighty-eighth  epistle,  that  Apion,  the 
grammarian,  maintained  Homer  to  have  been  the  author  ot 
the  division  of  his  poems  of  the  Iliad  and  Odyssey  into  forty- 
eight  books  :  for  a  proof  of  which  Apion  produces  the  follow- 
ing argument,  that  the  poet  commenced  his  Iliad  with  the 
word  iJ.r)i'iii,  that  the  two  first  letters,  whose  sum  is  4S,  might 
indicate  such  division.  Leonidas  of  Alexandria,  wlio  flou- 
rished in  the  reigns  of  Nero,  Vespasian,  &c.  canied  the  prac- 
tice of  computing  the  number  in  words  so  far  as  to  construct 
cqui-numeral  distichs;  that  is,  epigrams  of  four  lines,  whose 
first  hexameter  and  pentameter  contain  the  same  number  with 
the  other  two.     XVe  will  only  notice  two  examples:  the  firsC 


Pcnonstration  of  the 


CHAPTER   XIII. 


numucr  of  the  bcaM. 


.a  addressed  to  one  of  the  emperors ;  the  other  to  Poppasa,  the 
wife  of  Nero.  ^ 

Qvri  aui  ToSe  ypafiua  ycvt^XiaKaiaiv  tv  ojpais 

Kataap  Jiet\airi  Mwau  Acotftdr.o). 
KaWtoitns  yap  aKairuov  act  Suoj-  eif  it  veojTa, 
Hi/  cScXrii,  ^vaci  rn6c  itepiaaoTCpa. 

"The  muse  of  Leonidas  of  the  Nile  offers  up  to  thee,  O 

Cesar,  this  writing,   at  tlie  time  of  tliy  nativity  ;  for  tlie 

sacrifice  of  Calliope  is  always  without  smoke :  but  in  the 

ensuiiig  year  he  will  otTer  up,  if  thou  wilt,  better  things 

than  this." 

From  the  numerical  table  already  given,  the  preceding 
epigram  may  be  shown  to  contain  equi-numeral  distichs,  as 
follows  :  Qvti  contains  424,  t.  e.  5  9,  v  400,  r  5,  i  10;  in  all  424  : 
0-01  contains  2S0,  i.  e.  <j  2(X),  o  70,  i  10.  In  like  manner  ruit 
will  be  found  to  contain  379.  ypapua  1S;J,  yt.ve5\taKai(Ttv  401, 
11/55,  w^aislUl,  Kui-rap,  332,N£i>au;114,  M»o-u  711- Atoji/i/kw 
1704.  The  sum  of  all  these  is  5G99,  the  number  in  the  lirsc 
distich.  In  the  second  distich,  KnXXimrns  contains  449,  yap 
101,  aKawfiiv  272,  aei  IG,  ^vo;  679,  cij  215,  Se  9,  vtwra  115G,  II»/ 
ta^,  cStArjs -267,  (tlio  subscribed  iota  bcins;  taken  into  the  ac- 
count,) '5iia£(  624,  TySe  779,  TtcpKrcruTtpa  1071.  The  sum  of  all 
BG99;  which  is  precisely  the  same  with  that  contained  in  tlie 
tirst  distich. 

Oiipai'iDi/  pcijiTipa  ytvtc\iaKn.iaiv  tv  upat; 

Tut'  airn  "HtiXoytvm  Sc^o  Acoiviitu, 
n.0TT-aia  Aioj  tvvi,   i^cffas'iaf  tvaSt  yap  coi 
Acopa  ra  Kai  XtKrpwv  a^ia  Kai  coipirji. 

'•O  Poppaia,  wife  of  Jupiter,  (Nero,)  Augusta,  receive  from 

I.eonidiis  of  the  Nile  a  celestial  globe  on  the  day  of  thy  na- 

Jivity  i  forgifis  please  thee  which  are  suited  to  thy  imperial 

dignity  and  wisdom." 

In  this  cpiiiram  each  of  the  distichs  contains  the  numt)er 
6i22;  viz.  Ovpaviov  751,  /.  e.  n  70,  v  400,  p  100,  a  I,  v  50,  t  10, 
«  70,  v  50,  the  sum  of  which  is751,)|U£(///)^al44,  ycvc^XiaKaiati/ 
4(M,  £1/55.  w/jaif  1111,  rer'  1070,  airu  151,  N£!Ao)£i'»f  893,  Sti^o 
139,  AfovidcM  170<1:  the  sum  of  all  6422.  The  numbers  cor- 
respond inir  to  tlie  words  ofthe  second  disticVi  are,  respectively, 
:i22,  -IM,  4G5,  919,  415,  104,  2S0,  905,  301,  31,  130.5,  72,  31,  9S3; 
the  sum  of  wliich  is  also  0422. 

This  poet  did  not  restrict  himself  to  the  construction  of 
rquinuineral  distichs.  The  following  is  one  of  his  distichs  in 
Which  tiie  hexameter  line  is  made  equal  in  number  to  its  cor- 
i-csponding  pi^ntametcr: 

Eh  T^p'Ji  Iva  xp/iifiuKjiv  iral^trai,  ov  Svo  Sotot^, 
Oh  yap  tri  S"£f)'''i  rrji'  r'>\i\oypaiptr!V. 

"  One  line  is  mnde  <  qiuil  in  number  to  one,  not  two  to  two  ; 

for  I  no  longer  apijfovi'  of  long  epigi-ams." 

In  this  distich  the  v.  ords  of  the  hexameter  line  contain,  res- 
prctively,  the  numbers  215.  450,  56,  1548,  534,  470,  474,  and 
'^61 ;  tile  sum  of  which  is  4111.  The  nurabei-s  corresponding 
to  the  wiird.^  of  the  pentameter  line  are,  respectively,  470,  104, 
;!15,  1108.  35?,  and  1456  ;  llie  sum  of  which  is  also  4111.  The 
«(piiunmeial  distichs  of  Leonidas  are  contained  in  the  second 
Volume  of  liiunck  and  Jacob's  edition  of  the  Greek  Antho- 
lo^ry.  It  apijoare  from  ancient  records,  that  some  of  the 
f  Jreeks  in  lite  early  part  of  the  second  century,  if  not  in  the 
apostolic  age,  employed  themselves  in  counting  the  number 
contained  in  the  verses  of  Homer  to  find  out  what  two  con- 
secutive lines  were  looipn'l'nt,  or  equinumeral.  AuhisGellius, 
the  grammarian,  who  lived  in  the  reigns  of  Hadrian  and 
Antoninus  Pius,  gives  us  an  account,  (lib.  xiv.  cap.  G.)  of  a  pei- 
son  who  presented  him  with  a  book  filled  with  a  variety  of 
information  collected  from  numerous  sources,  of  wliich  he 
was  at  liberty  to  avail  himself  in  writing  his  Attic  Nights. 
Amoiig  the  subjects  treated  of  in  this  book,  we  are  informed 
by  Gellius,  was  that  of  Homeric  equinumeral  verses.  None 
of  the  examples  are  given  by  the  grammarian  ;  but  I.abbeus 
says,  in  his  Uibl.  Nov.  MSS.  n.  2.='4,  that  tlie  equinumeral 
verses  are  marked  in  the  Coae.x  2216  in  the  French  king's 
library.  Cronovius  in  his  notes  tin  Ccllius,  p.  655.  has  copied 
what  he  found  in  a  MS.  (No.  1488,)  upon  this  subject,  viz.  two 
examples  out  of  the  Iliad  and  one  in  the  Odyssey.  The  ex. 
amplcs  in  the  Iliad  are  lines  264  and  265,  of  book  vii.  each 
Hue  containing  3508  :  and  lines  306  and  307  of  book  xix.  each 
containing  2849.  The  verses  in  the  Odyssey,  (oj,  110,  111,) 
stated  to  be  equinumeral  in  theJiS.  cited  by  Gronovius,  have 
not  now  this  property,  owing  possibly  to  some  corruption  that 
may  have  taken  place  in  the  lines  from  freq\ient  transcription. 

For  other  examples  of  the  computation  ofthe  number  in 
Words  or  plirases,  tlie  reader  is  referred  to  the  Oneirocritica 
of  Artemidorus,  lib.  ii.  c.  75.  lib.  iii.  c.  34.  and  lib.  iv.  c.  26. 
Pee  also  iMartiani  Minei  Felicis  Capella;  Africarthaginensis, 
De  Nnptiis  Philologise  et  Mercurii,  lib.  ii.  and  vii.  ;  Irenseus 
adversus  Hcereses,  lib.  i.  ii.  and  v.:  TertuUian  de  Prajscrip- 
tionihus  Ha>reL  Tom.  II.  page  487.  Wirceburgi,  1781  ; 
JSibyll.  Oncul.  lib.  i.  &c. 

Having  thus  shown  tliat  it  was  a  practice  in  the  apostolic 
age,  and  subsequently,  to  c  luut  the  iiumlier  in  words  and 
p^r^ses,  and  even  in  whole  verses,  it  will  be  evident  that 
what  is  intended  by  660,  is  that  the  Greek  name  of  the  beast, 
flor  it  was  in  the  Greek  language  that  Jesus  Clhrist  communi- 
cated His  Revelation  to  St.  .lohii,)  contains  this  number. 
Many  names  have  been  proposed  from  time  to  time,  as  appli- 
rable  to  the  beast,  and  at  the  same  time  containing  660.  We 
will  only  notice  one  example,  r/z.  that  famous  one  (if  Irenseus, 
Which  h;i.s  been  approved  o(  by  almost  all  comnieiitalors  who 


have  given  any  sort  of  tolerable  exposition  of  the  Revelation. 
The  word  alluded  to  ia  Aartivo^,  the  letters  of  which  have 
the  following  numerical  valuea — X  30,  a  I,  r  300,  t  5,  t  10,  i/ 
.50,  0  70,  {200;  and  if  tliese  be  added  together,  the  sum  will 
be  found  to  be  equivalent  to  the  number  of  the  beast.  Thig 
word  wasajiplied  by  Irenaeus,  who  lived  in  the  second  century, 
to  the  then  existing  Roman  empire;  "for,"  says  he,  "they 
arc  Latins  who  now  reign."  Though  it  is  evident,  from  the 
notes  on  the  preceding  part  of  tliis  chapter,  that  the  conjec- 
ture of  Ircnseus  respecting  the  number  66(3  having  some  way 
or  other  a  reference  to  l/te  empire  of  the  Latins  is  well  found- 
ed; yet  his  production  of  the  word  AaTCivoi,  as  containing 
666,  is  not  a  proof  that  it  has  any  such  reference.  Leilarmin 
the  Jesuit  objected  against  Aartivog  being  the  name  intended 
in  the  prophecy  from  its  orthography  ;  for,  says  he,  it  should 
be  written  Aarii/oj.  That  the  objection  of  the  learnci  Jesuit 
has  very  great  force,  is  evident  from  every  (^reek  writei 
extant,  who  has  used  the  Greek  word  for  Latinus,  in  all  ol 
whom  it  is  uniformly  found  without  the  diphtliong.— See 
Hesiod,  Polybius,  Uionysius  of  Halicarnassus,  Htrabo,  Plu- 
tarch, Dio  Cassius,  Pholius,  the  Byzantine  historians,  &c.  &c. 
It  hence  follows  that  if  the  Greek  word  for  Latinun  liad  been 
intended,  the  number  contained  in  Aarivoi,  and  not  that  in 
AarciTOf,  would  have  been  called  the  numbtr  of  the  heast. 
We  have  already  observed  that  the  beast  is  the  Latin  king- 
dom ox-  empire ;  therefore,  if  lliis  observation  be  correct,  the 
Greek  words  signifying  Tlie  Latin  Icingdom  must  have  this 
number.  The  most  concise  method  of  expressing  this  among 
the  Greeks  was  as  follows :  '  H  Aarivq  fiaatXtia,  which  is 
thus  numbered — 


II   = 
A   = 


"  '■  \  t-i 

T  =  300  I  > 

t  =  10  f  H 

V  =  50  h? 

B  =      21 

a   =       1     _ 
(T  =.  200  I  g 
<   =     10  I  2 
X   =    30 
E  =      5 
t   -    10 

a    = 1, 

066 ' 

No  other  kingdom  on  earth  can  be  found  to  contain  GC6. 
This  is  then  h  aixpta,  the  wisdom,  or  demonstration.  A  beast 
is  the  symbol  of  a  kiugdom ;  the  beast  has  been  proved,  in 
the  preceding  part  of  this  chapter,  to  be  the  Latin  kingdom  ; 
and  'H  Aarivri  ISaaiXzia  being  shown  to  contain,  exclusively, 
the  number  066,  is  the  demonstration. 

Havijig  demonstrated  that  '  H  Aanvri  ffamXrta,  The  Latin 
kingdom,  is  the  name  of  the  beast,  we  must  now  examine 
what  is  intended  by  the  phrase  in  the  17th  verse,  the  7iame  of 
the  beast,  or  the  number  of  his  name.  Rishop  New-ton  sup- 
poses that/Ae  name  of  the  beast,  and  the  numlier  of  his  name, 
mean  the  same  thing:  but  this  opinion  is  totally  irreconcila- 
ble with  chap.  xv.  2.  where  St.  John  informs  us  that  he  "saw 
j  as  it  were  a  sea  of  glass  mingled  with  lire,  and  them  that  had 
I  gotten  the  victory  over  the  beast,  and  over  his  image,  and  over 
the  number  of  his  name,  stand  upon  the  sea  of  glass,  having 
the  harps  of  God."  In  this  passage  it  is  evident  that  the  beast, 
I  his  image,  and  the  number  of  his  name,  are  perfectly  distinct : 
I  and  thei-efore,  no  two  of  them  can  moan  the  same  thing. 
j  Hence  wliat  is  meant  by  the  name  of  the  beast  is  entirely 
I  difterent  from  that  intciided  by  the  number  of  his  name. 
But  how  can  this  be,  when  it  is  expressly  declared  that  the 
number  of  the  beast  is  066,  which  number  is  declared  to  be 
^/io(  of  his  name?  The  solution  ofthe  wliole  mystery  is  os 
follows  :  both  beasts  of  tlie  Apocalypse  we  have  already 
shown,  have  the  same  appellation  ;  that  is  to  say,  the  name  of 
the  first  and  second  beast  is  equally  'II  Aariii]  PaciXaa,  the 
Latin  kingdom;  tliercfore,  by  Me  nariie  q/'  the  heast  is  meant 
the  Latin  kingdom,  and  by  the  number  of  his  name  is  also 
meanl  the  Latin  kingdom.  Hence  only  one  of  the  beasts  is 
numbered  ;  the  name  of  that  which  is  not  numbered  is 
termed  the  name  of  the  beast,  and  the  numbered  Latin  empire 
is  denominated  the  iiumber  of  his  name,  or  606,  exactly 
agreeable  to  an  ancient  practice,  already  noticed,  of  repre- 
senting names  by  the  numbers  contained  in  tliem.  Therefore, 
the  meaning  of  the  whole  passage  is,  that  those  whom  the 
false  prophet  does  not  excommunicate,  or  put  out  of  the  pale 
of  his  church,  have  the  ma;iof  the  beast,  that  is,  are  genuine 
papists,  or  such  as  ore  actively  or  passively  obedient  to  his 
Latin  idolatry.  Those  also  escape  his  ecclesiastical  interdicts 
who  have  the  name  of  tlie  Least,  or  the  number  of  his  name. 
Uy  a  person  having  the  name  of  the  beast  is  evidently  meant 
his  being  a  Latin,  i.e.  in  subjection  to  the  Latin  empire  ;  and, 
consequently,  an  individual  ofthe  Latin  world:  therefore, 
those  that  have  the  name  of  the  beasi,  or  the  number  of  his 
name,  are  those  that  are  subjects  of  the  Latin  empire  ;  or  of 
the  numbered  Latin  empire,  viz.  who  are  in  subjection  to  the 
iM'in  oinpirc,  .<!ecn!ar  or  spiritual.     .\11  that  were  in  Bubjec 


The  Lamb  on  Mount  Zion, 


REVELATION. 


and  his  company. 


tion  to  the  secular  or  spiritual  power  were  not  papists  in  heart ; 
hence  tlie  propriety  of  distinguisliing  those  wliich  have  the 
mark  from  those  which  hare  the  name  of  the  beast,  or  the 
nuinber  of  his  name.  But  wliich  of  the  two  beasts  it  is  which 
God  has  numbered,  has  been  not  a  little  contested.  That  it  is 
the  first  beast  which  is  numbered  has  been  the  prevailing 
opinion.  On  this  side  are  Lord  Napier,  Whiston,  Bishop  New- 
ton, Kaber,  and  others.  Among  those  that  have  supposed  the 
second  beast  to  be  the  one  which  is  numbered  are  Dr.  Henry 
More,  Pyle,  Kershaw,  Galloway,  Bichemo,  Dr.  Hales,  &c. 
Dr.  Gill  and  Reader  assert  that  both  beasts  have  the  same 
number,  and  that  the  name  is  Aarzivoi.  Though  it  lias  been 
demonstrated  that  the  name  of  the  beast  is  the  Latin  kingdom, 
it  is  impossible  from  the  mere  name  to  say  whether  it  is  the 
Latin  empire  secular  or  spiritual:  hence  the  necessity  of 
determining  which  of  the  two  beasts  God  has  computed. 
That  it  is  tlie  second  beast  which  is  numbered  is  evident  from 
three  dilTerent  passages  in  the  Apocalypse.  The  first  is  in  cliap. 
xiii.  17.  where  it  is  said,  "  tliat  no  man  might  buy  or  sell  save 
he  that  had  the  mark,  or  the  name  of  the  beast,  or  the  num- 
ber of  his  name.'"  Here  the  name  of  tlie  beast  mention- 
ed before  the  num'ier  of  his  name  which  is  a  presump- 
tive evidence  that  t/ie  name  of  the  beast  refers  to  the  lirst  beast, 
and  the  iimnber  of  his  7i.a?ne  to  the  second.  Tlie  second 
passage  is  in  chap.  xv.  2.  where  mention  is  made  of  "them 
that  had  gotten  the  victory  over  the  beast,  and  over  his  image, 
and  over  the  number  of  his  name."  Tliat  here  styled  the 
beast  is  evidently  the  secular  Latin  empire  :  for  it  was  to  this 
that  the  two-horned  beast  made  an  image  ;  consequently  there 
can  be  no  doubt  that  the  number  of  his  name,  or  the  numbered 
Latin  empire,  is  the  two-horned  beast,  or  false  prophet.  To 
feel  the  full  force  of  this  argument,  it  must  be  considered  that 
the  saints  of  God  are  represented  as  getting  the  victory  over 
the  beast,  as  well  as  over  the  number  of  his  name,  which  is  a 
proof  that  two  distinct  antichristian  empires  are  here  spoken 
of,  for  otherwise  it  would  be  tautology.    That  the  two-horned 


beast  is  the  one  which  is  numbered  is  farther  evident  from  a 
comparison  of  this  passage  with  chap.  xix.  20.  In  the  latter  pas- 
sage the  words  are— "And  the  beast  was  taken,  and  with  him 
the  false  prophet,  that  wrought  miracles  before  him,  with 
which  lie  deceived  them  that  had  received  the  mark  of  the 
beast,  and  them  that  woi-Bhipped  his  image."  Here  nothing  is 
said  of  the  number  of  his  name,  which  is  so  particularly  men- 
tioned in  chap.  XV.  2.  and  in  that  chapter  nothing  is  mentioned 
of  the  false  prophet ;  the  reason  of  which  can  only  be  that 
what  is  termed  in  one  passage  the  number  of  his  name,  is  in 
its  parallel  one  called  the  false  prophet.  Hence  the  twohorn- 
ed  beast,  or  false  prophet,  is  also  designated  by  the  phrase  the 
number  of  his  name  :  and  consequently,  it  is  this  beast  which 
is  numbered.  But  what  adds  the  last  degree  of  certainty  to 
this  argument  is  the  passage  in  chap.  xiii.  18.  Here  is  wis- 
dom. Let  him  that  hath  a  mind  count  the  numlier  of  the 
beast ;  for  it  is  the  number  of  a  man:  and  his  number  is 
Six  hundred  threescore  and  six.  Here  is  the  solution  of  this 
mystery  ;  let  him  that  hath  a  inind  for  investigations  of  this 
kind,  find  out  a  kingdom  which  contains  precisely  the  num- 
ber 666;  for  this  must  be  infallibly  Vixe  name  of  the  beast. 
'H  Xanvri  /JocriAfia, The  Latin  Kingdom,  has  exclusively  this 
number.  But  both  beasts  are  called  by  this  name  ; — which  is, 
therefore,  the  one  that  is  numbered  1  It  is  said  the  number  of 
the  beastis  the  number  of  a  mail  ;  consequently,  the  number- 
ed beast  must  be  a  man,  that  is,  it  must  be  represented  else- 
where in  the  Revelation  under  this  emblem,  for  in  no  other 
sense  can  an  empire  be  denominated  a  tnati.  Therefore  it  is 
not  the  ten-horned  beast,  for  this  is  uniformly  styled  The 
Beast  in  every  part  of  the  Apocalypse  where  there  has  been 
occasion  to  mention  this  power.  It  can,  therefore,  be  no 
other  than  the  two-horned  beast,  or  Romish  hierarchy  ;  which, 
on  account  of  its  preaching  to  the  world  its  most  antichristian 
system  of  doctrines,  and  calling  it  Christianity,  is  likewise 
named  in  chap.  xvi.  13.  xix.  20.  and  xx.  10.  The  False  Pko- 

PHET. 


CHAPTER  XIV. 

The  Lamb  on  Mount  Zion,  and  His  company,  and  their  character,  1—5.  The  angel  flying  in  the  midst  of  heaven,  with 
the  everlasting  Gospel,  6,  7.  Another  angel  proclaims  the  fall  of  Babylon,  8.  A  third  angel  denounces  God's  judgments 
against  those  tcho  worship  the  beast,  or  his  image,  9— U.  The  patience  of  the  saints,  and  the  blessedness  of  them  who  die 
in  the  Lord,  12,  13.  The  man  on  the  white  cloud,  with  a  sickle,  reaping  the  earth,li — 16.  The  angel  with  the  sickle  com- 
manded by  another  angel,  who  had  power  over  fire,  to  gather  the  clusters  of  the  vines  of  the  earth,  17,  18.  7'hey  are 
gathered,  and  thrown  into  the  great  wine-press  of  God's  wrath;  ichich  is  trodden  without  the  city  ;  and  the  blood  cornea 
out  \m)furlongs,  19,  20.  [A.  M.  cir.  4100.  A.  D.  cir.  96.  Impp.  Flavio  Domitiano  Ores.  Aug.  et  Nerva.] 
ND  I  looked,  and,  lo,  "  a  Lamb  stood  on  the  mount  Sion 


A' 


ha- 


and  with  him  i^a  hundred  forty  and  four  thousand. 
ving  his  Father's  name  written  in  their  foreheads. 

2  And  I  heard  a  voice  from  heaven,  '^  as  the  voice  of  many 
waters,  and  as  the  voice  of  a  great  thunder :  and  I  heard  the 
voice  of  "  harpers  harping  with  their  harps  : 

3  And  f  they  sung  as  it  were  a  new  song  before  the  throne, 
and  before  the  four  beasts,  and  the  elders  :  and  no  man  could 
learn  that  song  s  but  the  hundred  and  forty  and  four  thou- 
sand, which  were  redeemed  from  the  earth. 

-fCh.5.9.&. 


NOTES. — Verse  1.  A  Lamb  stood  on  the  Mount  Sion]  This 
represents  .Jesus  Christ  in  His  sacrificial  office  :  Mount  Sion 
was  a  type  of  the  Christian  church. 

And  with  him  an  hiaidred  forty  and.  four  thousand]  Re- 
presenting those  who  were  converted  to  Christianity  from 
among  the  Jews. — See  chap.  vii.  4. 

His  Father's  name  icritten  in  their  foreheads.]  They  were 
professedly,  openly,  and  practically,  the  children  of  God,  by 
faith  in  Christ  Jesus.  Different  sects  of  idolaters  have  the 
peculiar  mark  of  their  god  on  their  foreheads.  This  is  prac- 
tised in  the  East  to  the  present  day  ;  and  the  mark  is  called 
the  sectarial  mark.  Between  eighty  and  ninety  different 
figures  are  found  on  the  foreheads  of  ditferent  Hindu  deities, 
and  their  followers. 

Almost  every  MS.  of  importance,  as  well  as  most  of  the 
Versions,  and  many  of  the  fathers,  read  this  clause  thus  : 
Having  his  name  and  his  Father's  naine  written  upon  their 
foreheads.  Tliis  is  undoubtedly  the  true  reading;  and  is  pro- 
perly received  by  Griesbach  into  the  text. 

2.  The  voice  of  many  waters]  That  is,  of  multitudes  of  va- 
rious nations. 

The  voice  of  harpers]  Though  the  sounds  were  many  and 
apparently  confused,  yet  both  harmony  and  melody  were  pre- 
served. 

3.  They  sung — a  new  song]  See  on  chap.  v.  9. 

No  man  could  learn  that  song]  As  none  but  genuine  Chris- 
lans  can  worship  God  acceptably,  because  they  approach  Him 
through  the  only  Mediator  :  so  none  can  understand  the  deep 
things  of  God  but  such ;  nor  can  others  know  the  cause  wliy 
true  believers  exult  so  much  in  God  through  Christ ;  because 
they  know  not  the  communion  which  such  hold  with  the  Fa- 
ther and  the  Son,  through  the  Holy  Gho.st. 

4.  These  are  they  which  were  not  defiled  with  uwme7i]  They 
are  pure  from  idolatry ;  and  are  presented  as  unspotted  vir- 
gins to  their  Lord  and  Saviour  Christ.— See  2  Cor.  xi.  2.  There 
may  be  an  allusion  here  to  the  Israelites  committing  idolatry, 
through  the  means  of  their  criminal  connexion  with  the  Mi- 
dianitish  women.— Sec  Numb.  xxv.  1—4.  and  xxx'i.  16. 

Follow  the  Lamb  whithersoever  he  goeth]   They  go  through 
524 


4  These  are  they  which  were  not  defiled  with  women  ;  *>  for 
they  are  virgins.  These  are  they  ■  which  follow  the  Lamb 
whithersoever  he  goeth.  These  k  were  '  redeemed  from 
among  men,  ■"  being  the  first-fruits  unto  God  and  to  the  Lamb. 

5  And  "  in  their  mouth  was  found  no  guile  :  for  "they  are 
without  fault  before  the  throne  of  God. 

6  And  I  saw  another  angel  p  fly  in  the  midst  of  heaven, 
1  having  the  everlasting  (iospel  to  preach  unto  them  that  dwell 
on  the  earth,  '  and  to  every  nation,  and  kindred,  and  tongue, 
and  people, 

k  Gr.  were  boughl.— 1  Ch.5.9.— m  .Tames  1.19— n  Psa.3?.S.  Zeph.3.13.-o  Eph. 
5.27.  Judea4.—pCh.8.l3,-qEiih. 3.9,111,11.  Tit.  1.2.— r  Ch.  13.7. 

good  and  through  evil  report,  bear  his  reproach,  and  love  not 
their  lives  even  to  the  death. 

I'he first-fruits  unto  God]  The  reference  appears  to  he  to 
those  Jews,  who  were  the  first  converts  to  Christianity. 

5.  In  their  mouth  was  found  no  guile]  When  brought  be- 
fore kings  and  rulers,  they  did  not  dissemble,  but  boldly  con- 
fessed the  Lord  Jesus. 

6.  Another  angel  fly  in  the  midst  of  heaven,  having  the 
everlasting  Gospel]  Whether  this  angel  mean  any  more  than 
a  particular  dispensation  of  Providence  and  grace,  by  which 
the  Gospel  shall  be  rapidly  sent  throughout  the  whole  world  ; 
or  whether  it  mean  any  especial  messenger,  order  of  preach- 
ers, people,  or  society  of  Christians,  whose  professed  object  it 
is  to  send  the  Gospel  of  the  kingdom  throughout  the  earth  ; 
we  know  not.  But  the  vision  seems  truly  descriptive  of  a  late 
institution,  intituled  The  British  and  Foreign  Bible  Society, 
whose  object  it  is  to  print  and  circulate  the  Scriptures  of  the 
Old  and  New  Testaments,  through  all  the  habitable  world; 
and  in  all  the  languages  spoken  on  the  face  of  the  earth.  Al- 
ready they  have  been  the  means  by  actually  printing,  or  by 
affording  the  means  to  difterent  nations  to  print  for  them- 
selves, the  Bible,  in  a  vast  number  of  languages  and  dialects : 
so  that  it  has  been  sent  in  hundreds  of  thousands  of  copies,  in 
whole,  or  in  part,  to  almost  every  part  of  the  globe  ;  ^•iz.  iu 
their  native  language  to  the  Welsh;  in  Gaelic,  to  tlie  Irish; 
in  Frse  to  the  Highlands  of  Scotland  ;  in  Manks,  to  the  Isle 
of  Man ;  in  French,  Italian,  Portuguese  and  Spanish,  to 
those  countries,  and  Switzerland.  In  lojc  Dutch,  to  Holland, 
&c.  in  high  Hutch,  to  Germany,  Prussia,  &c.  Through 
them  a  similar  society  has  been  established  at  St.  Petersburg, 
by  which  the  Bible  has  been  sent  in  Slavonic  to  the  Russians  ; 
and  in  different  dialects  to  the  people  of  that  vast  empire  :  be- 
sides the  Turkish,  Tartaric,  and  Calmuck.  They  have  also 
sent  the  Holy  Scriptures  in  ancient  and  modern  Greek  to 
Asia  Minor,  and  the  difterent  isles  of  the  Mediterranean 
Sea;  in  Arabic,  and  jEthiopic,  to  Egypt  and  Abyssinia ;  in 
Syriac,  to  the  Holy  Land ;  and  to  the  Christians,  at  'J'ra- 
vancore.  They  have  also  greatly  and  effectually  assisted  a 
very  worthy  society  in  tUe  East  Indies,  whose  indefatigublc  auj 


brtadf  id  punishment  of 


REVELATION. 


those  who  leorship  the  beast. 


7  Saying  with  a  loud  voice,  •  Fear  God,  and  give  glory  to 
nim  ;  for  the  hour  of  his  judgment  is  come :  •  and  worship 
him  that  made  heaven,  and  earth,  and  the  sea,  and  the  foun- 
tains of  waters. 

8  And  there  followed  another  angel,  saying,  "  Babylon  is 
fallen,  is  fallen,  "  that  great  city,  because  she  made  all  nations 
drink  of  the  wine  of  the  wrath  of  her  fornication. 

9  And  the  third  angel  followed  them,  saying,  with  a  loud 
voice,  •"  If  any  man  worship  the  beast  and  his  image,  and  re- 
ceive his  mark  in  his  forehead,  or  in  his  hand, 

10  The  same  "  shall  drink  of  the  wine  of  the  wrath  of  God, 
tvhich  is  '  poured  out  without  mixture  info  '  the  cup  of  his 
indignation;  and"  he  shall  be  tormented  with  ''fire  and  brim- 

sCh.  11.18  &  15.4 —t  Neh.9.6.  Paa.a3.6.&  ISl.S.fc  HO. 5,6.  Acts  I4.I5,&  17.24  — 
ulsa.Zl.a.  Jer.Pl.8.  Ch.18.8 -v  Jer  51  7.  Cli.  II. 8.&  16.  Il&  lj.2,5.t  18.3,10,18,21. 
«fcI9.2.—wCh.l3.14, 15,16.— xP3a.^5.3.   Is«  51.17.  Je».25.15. 


incomparable  missionaries,  the  Rev.  Messrs.  Carey,  Marsh- 
tnan,  and  Ward,  have  translated  the  Scriptures  into  the  prin- 
cipal languages  of  India  :  and  they  have  furnished  the  means 
of  printing  a  complete  translation  of  the  New  Testament  in 
tlie  Chinese  language  at  Canton,  by  tlie  Rev.  Mr.  Morrison. 
In  short,  almost  every  nation  in  the  universe,  lias,  through 
this  society,  directly,  or  indirectly  received,  or  are  receiving, 
the  words  of  eternal  life  ;  so  that  it  appears  to  answer  tlie  de- 
scription of  the  Apocalyptic  "angel  flying  in  the  midst  of  hea- 
ven, Imving  the  everlasting  Gospel  to  preach  unto  them  that 
dwell  on  the  earth;  and  to  every  nation,  and  kindred,  and 
tongue,  and  people." 

7.  rear  God,  and  give  glory  to  him]  This  is  the  general 
language  of  the  Sacred  Writings.  Worsliip  the  true  God,  the 
Creator  and  Governor  of  all  things,  and  give  Him  glory,  for  to 
llim  alone,  not  to  idols  or  men,  all  glory  and  honour  belong. 

8.  Bahylon  is  fallen,  is  fallen]  This  is  generally  understood 
to  be  a  prediction  concerning  .Rome  .•  and  it  is  certain  that 
Rome,  in  the  rabbinical  writings,  is  termed  Babylon. 

That  great  city]  Among  the  same  writers  this  city  is  styled 
Nn3T  Nmp  karetha  rabbetha,  the  great  city  ;  and  xna-i  ■>D'n 
Romi  rabbetha,  the  great  Ro?ne.  But  which  Rome  is  meant  1 
Pagnti  or  papal  Rome  ?  Some  parts  of  the  description  apply 
best  to  the  former. 

The  irine  of  the  wrath  of  her  fornication]  There  is  an  al- 
lusion here  to  a  custom  of  impure  women  ;  who  give  philtres, 
or  lore  potions,  to  those  whom  they  wish  to  seduce  and  bind 
to  their  will ;  and  those  potions  were  generally  of  an  inloxi- 
rating  nature,  greatly  inflaming  the  blood,  and  disturbing  the 
intellect. 

Fornication  and  adultery  are  frequently  used  in  Scripture 
as  emblems  of  idolatry  and  false  worship. 

The  icine  of  the  irrath  is  another  expression  for  the  enve- 
nomed or  poisoned  cup  given  by  such  women. 

No  nation  of  the  earth  spread  their  idolatries  so  far  as  the 
ancient  Romans  ;  they  were  as  extensive  as  their  conquests. 
And  papal  Rome  has  been  not  less  active  in  disseminating  her 
superstitions.  She  has  given  her  rituals,  but  not  tlie  everlast- 
ing Gospel,  to  most  nations  of  the  earth. 

1).  And  tlie  third  angel  followed]  Bishop  Bale  considers 
these  three  angels  as  three  descriptions  of  preachers,  who 


stone  in  the  presence  of  the  holy  angels,  and  in  the  presence 
of  the  Lamb  : 

11  And  °  the  smoke  of  their  torment  ascendeth  up  for  ever 
and  ever  :  and  they  have  no  rest  day  nor  night,  who  worship 
the  beast  and  his  image,  and  whosoever  receiveih  the  mark 
of  his  name. 

12  <i  Here  is  the  patience  of  the  saints  :  '  here  are  they  that 
keep  tlie  commandments  of  God,  and  the  faith  of  Jesus. 

13  And  I  heard  a  voice  from  heaven  saying  unto  me.  Write, 
f  Blessed  are  the  dead  ^  which  die  in  the  Lord  k  from  hence- 
forth :  Vea,  saitli  the  Spirit,  '  that  they  may  rest  from  their 
labours  ;  and  their  works  do  follow  them. 

14  eAnd  I  looked,  and  behold  a  white  cloud,  and  upon  the 

■  o^.^^*"  '^?  T„'  •"''■  l*^,'^  -"  ^l"  2").  in  _b  Ch.  19  aO  -c  IS..34  10.  Ch.  19.3.-d  Ch. 
l3.!0-eCh  ia.l7.-f  tcclea  4  1,2  Ch  S.1.8 -g  1  Co,  15  18.  1  The38.4.16.-h  Or 
from  henceforth,  s»ith  the  Spirit,  Yei.— 12  Thesa.  1.7.  Heb. 4.9,10.  Ch6.ll. 


Tpii  fiaxapr.g  Aat>aoi  xai  rcrpoKti  oi  tot'  oXovto 
Tputn  cv  cvpciri  xipi.-'  kTpciiriai  ^epuvrcc 
Lis  Srj  ^y(oy'  oipeXnv  daveeiv,  Kai  noTixov  erimrcir 
ilpari  TO),  UTC  pot  jrXr.i^ut  xaAfi/Jta  iuvpa. 
T^a)£j  erreppixpav  Trcpt  nnXuMvi  OavovTi. 

Odyss.  lib.  V.  ver.  306. 
Happy,  thrice  happy,  who  in  battle  slain. 
Pressed  in  Atrides'  cause  the  Trojan  plain  : 
O,  had  I  died  before  that  well-fought  wall ; 
Had  sonic  distinguish'd  day  renown'd  my  fall ; 
Such  as  was  that  when  showers  of  javelins  fled 
From  conquering  Troy,  around  Achilles'  dead.— PoPB. 
Thus  imitated  by  the  prince  of  the  Roman  poets  .— 

Exleynplo  ^Enem  solvuntur frigora  memhTa, 
Ingemil  ;  et  dupHces  tendens  ad  -lidera  palmaa, 
Talia  voce  refcrt :  O  terque  quaterque  beati. 
Quels  ante  ora  patrtim  TrojcB  suh  mceniOtis  altis, 
Contigit  oppetere  .'  O  Danaumfortissime  gentts 
T^/dide,  rtiene  Iliads  occnnihere  campis 
Non  potuisne  ?   tiiaque  animam  hanc  effunderc  dextrit 
ScBvus  i(bi  JSocidft  telojacet  Hector,  iibi  ingeiis 
Sarpedon  :  ubi  tot  Simois  correpta  sub  undis 
Scuta  virum,  galeasque  elfortia  corpora  rotvit. 

ViRG.  JEn.  i.  ver.  93. 
"  In  horror  fix'd  the  Trojan  hero  stands, 
He  groans,  and  spreads  to  heaven  his  lifted  hands. 
Thrice  happy  those  whose  fate  it  was  to  fall, 
Exclaims  the  chief,  before  the  Trojan  wall ! 
Oh,  'twas  a  glorious  fate  to  die  in  figln! 
To  die  so  bravely  in  their  parent's  sight ! 
Oh,  liad  I  there,  beneath  Tvdides'  hand, 
Tliat  bravest  hero  of  the  Grecian  band  ; 
Pour'd  out  this  soul,  with  martial  glnry  flr'd, 
And  in  the  plain  triumphantly  expir'd, 
Where  Hector  fell,  by  fierce  Achilles'  spear. 
And  great  Sarpedon,  the  renown'd  in  war  : 
Where  Simois'  stream,  encumber'd  with  the  slain. 
Rolls  shields,  and  helms,  and  heroes  to  the  main."— Pitt 


,       ,,.         .,    ^    .     ..  .     .'.,  '.    - -'    Which  die  in  the  Lord]    These  are  the  only  ^-^orioMs  dead 

f^hould  bear  their  testimony  against  the  corruptions  of  the  pa-  i  They  die,  not  in  the  field  of  battle,  in  eitlier  what  are  caUed 

''%,'",'•         ,..    .          1     -      .V,        .             ,                        I '«'"/«' or «"'«":/«' 'rars  against  their  fellow-men:  but  thev 
J  he  beast  and  his  image]    ^ee  the  notes  on  chap.  xiii.         |  die  in  the  cause  of  Gr-"  ■  "—"  ■" ■--  ■■-         ■•         •  ' 


Mark  in  his  forehead]  Such  as  the  sectorial  marks  of  the 
idolatn-.iis  Hindus,  as  has  been  observed  before. 

10.  The  wine  of  the  tcrath  of  God]  As  they  had  drunk  the 
intoxicating  wine  o.  idolatry  or  spiritual  fornication,  they  shall 
now  drink  the  wine  of  God's  wrath,  which  is  poured  out  into 
the  cup  of  His  indignation.  This  is  an  allusion  to  the  poison- 
ed cup,  which  certain  criminals  were  obliged  to  drink;  on 
which  ensued  speedy  death.— See  on  Heb.  ii.  9. 

Shall  be  tormented  withfire  and  brimstone]  An  allusion  to 
tlic  punishment  of  Sodom  and  Gomnrrha,  for  their  unnatural 
crimes. 

Presence  of  the  holy  angels,  and—of  the  Lamb]  These 
being  the  instruments  employed  in  their  destruction;  the 
Lamb,  the  Lord  Jesus  Christ,  acting  as  Judge.  i 

11.  77(6  smoke  of  their  torment]  Still  an  allusion  to  the  de-  I 
etruction  of  Sodom  and  (Jomorrah.  I 

12.  Here  is  the  patience  of  the  saints]  Here  the  faith  of  the 
true  Christians  shall  be  proved  :  they  will  follow  the  Lamb 
whithsoever  he  goeth  ;  fhey  keep  the  commandments  of  God 
and  are  steadfast  in  the  faith  of  our  Lord  Jesus  Christ.  ' 

Sometimes  I'l  virnuoiri,  patience,  or  perseverance,  is  taken 


,     .  .  od;  they  die  under  the  smile  and  appro- 

bation of  God ;  and  they  die  to  live  and  reign  with  God  for 
ever  and  ever. 

From  henceforth]  An-'  apri,  from  this  time  ;  now  ;  imme- 
diately. These  words  are  joined  to  the  following  by  many 
MSS.,  and  some  Versions.  It  was  a  maxim  among  the  Jews, 
that  as  soon  as  the  souls  of  the  just  departed  from  this  life, 
they  ascended  immedialeh/  to  heaven. 

Yea,  saith  the  Spirit]  the  Holy  Spirit  confirms  the  decla- 
ration from  heaven  ;  and  assigns  the  x-easons  of  it. 

That  they  may  rest  from  their  labours]  Have  no  more  tri- 
bulation and  distress. 

And  their  works  dofolloiv  them.]  Ep}a  avroiv  oKoXovdu 
pcT'  avTiov,  and  their  irorks  follow  with  them.  They  are  ia 
company.  Here  is  an  elegant' prosopopieia,  or  personification; 
their  good  works,  sufferings,  &c.  are  represented  as  so  many 
companions  escorting  tliem  on  their  way  to  the  kingdom  of 
God. 

There  are  some  good  and  pertinent  things  in  the  Jewish 
writers  on  this  suljject.  "Rabbi  Jonathan  taught,  If  a  man 
perform  one  righteous  action  in  liis  life,  it  goes  before  him 
into  the  world  to  come.     But  if  a  man  conimit  one  crime,  it 


h^sunr^M    l"^'*''''''^'"''^  ''^^  text    therefore,  may  be    c/e^t^e^  to  him,  nnd  drags  him  tothedayofJudgmenr'Ti'ta: 
thus  understood-here  IS  the  reward  of  the  perseverance  of    fol.  3.  2.    ^corfa  5'arn,  fol  5  1  ' 

llie  true  Christians;  for,  although  they  die  for  the  testimony  of 
Jesus,  yet  they  shall  be  unutterably  blessed.  See  the  next  verse. 
13.  I  heard  a  voice  from  heaven]    As  the  information  now 


to  be  given  was  of  the  utmost  importance,  it  is  solemnly  com- 
municated by  a  voice  from  heaven  ;  and  the  apostle  is  com- 
Hianded  to  write  or  record  what  is  said. 

Blessed  are  the  dead]  Happy  are  they.  Thev  are  happy  in 
/u>o  respects  :— 1.  They  do  not  see  the  evil  that  shall  come  upon 
the  world  ;  and  are  exempted  from  any  farther  sufterings.  2 
Ihey  actually  and  conscientiously  enjoy  liappiness  in  a  state 
of  blessedness. 

In  the  first  sense,  Hc/ppy  are  the  dead !  is  a  proverb  fre- 
-Tuenlly  to  be  met  with  in  the  Greek  and  Roman  poets— 
j&x.  gr. 


"  Come  and  see,  If  any  man  observe  a  precept,  that  work  as- 
cends to  God,  and  says  {such  a  one)  performed  me.  Buf  if  a 
man  transgress  the  law,  that  sin  ascends  to  the  Holy  Blessed 
God,  and  says.  /  came  from  (such  a  one)  who  has  performed 
me."—SohaT  Levil.  fol.  34.  col.  1-36.  Here  the  same  personifi- 
cation is  observed,  as  that  in  the  text. 

"  In  that  hour  in  which  a  man  passes  from  this  life  into  eter- 
nity, all  his  works  precede  him  ;  and  there  they  say  unto  him, 
'  This  and  tliat  hast  thou  done  in  such  a  place,  on  such  a  day.' 
This  he  shall  acknowledge.— Thev  shall  require  that  he  shall 
subscribe  this  with  his  own  hand^  as  it  is  written.  Job  xxxvii. 
7.  each  man  shall  subscribe  with  hie  own  hand  :  and,  not  only 
this,  but  he  shall  acknowledge  that  the  senlonce  brought 
against  him  is  most  just."— 7'on)u7A,  fol.  11.  1. 
525 


The  seven  an^cIs  with 


REVELATION. 


ihe  seven  last  plagues. 


cloud  one  sat  k  like  unto  the  Son  of  man,  '  having  on  his  head 
a  golden  crown,  and  in  his  hand  a  sliarp  sickle. 

15  And  another  angel  "  came  out  of  the  temple,  crying  with 
a  loud  voice  to  hiui  that  sat  on  the  cloud,  "  Thrust  in  thy  sic- 
kle, and  reap  :  for  tlie  time  is  come  for  thee  to  reap ;  for  the 
harvest  "  of  tlie  earth  is  p  ripe. 

16  And  he  that  sat  on  the  cloud  thrust  in  his  sickle  on  the 
earth  ;  and  the  eartli  was  reaped. 

17  And  another  angel  came  out  of  the  temple  which  is  in 
heaven,  he  also  having  a  sharp  sickle. 

is  And  anotlier  angel  came  out  from  the  altar,  i  which  had 


The  following  elegant  similitude  Schoettgen  gives  from  Sc- 
pher  Hachayim,  Part  11.  fol.  47.  1.  2.  "  A  certain  man  hail 
three  friends,  iiroof  whicli  he  loved;  but  tlie  //(/'rrf  he  did  not 
highly  esteem.  On  a  time  the  king  commanded  him  to  becall- 
,ed  before  him  :  and  being  alarmed,  he  siught  to  find  an  advo- 
cate, lie  went  to  Umtfriend  whom  he  loved  most;  but  he  ut- 
terly refused  to  go  witli  him.  Ihe  second  offered  to  go  with 
him  as  far  as  the  door  of  the  king's  palace,  but  refused  to 
speak  a  word  in  his  belialf.  The  third,  whom  he  loved  least, 
not  oidy  went  witli  him,  but  p!*culed  his  cause  so  well  before 
the  king,  that  he  was  cleared  from  all  blame.  In  like  manner, 
every  man  has  three  friends,  when  he  is  cited  by  death  to  ap- 
pear before  God.  Tha first  friend,  whom  he  loved  most,  viz. 
his  money,  cannot  accompany  him  at  all.  His  second,  viz.  his 
relations  and  neighljoars,  accompanied  him  only  to  tlie  grave, 
and  then  returned  ;  but  could  not  deliver  him  from  the  Judge. 
The  third  friend,  whom  he  held  but  in  little  esteem,  viz.  the 
law  and  his  good  works,  went  with  him  to  tjie  king,  and  de- 
livered him  from  jndgment."  The  meaning  of  this  most 
plainly  is,  that  nothing  except  the  deeds  of  good  and  evil  men 
shall  accompany  them  to  the  jndgment  seat  of  God :  and  that 
a  man's  lot  will  be  in  the  other  world,  as  his  conduct  has  been 
in  this.     Their  leorksj'ollow  with  them. 

14.  A  white  cloud]  It  is  supposed,  that  from  this  verse  to 
the  end  of  the  chapter  the  destruction  of  Rome  is  represented 
under  the  symljols  of  harvest  and  vintage :  images  very  fre- 
quent among  the  ancient  prophets;  by  which  they  represent- 
ed the  destruction  and  excision  of  nations. — See  .Toel  iii.  12 — 
14.  Isa.  xvii.  5.  Ixiii.  1.  and  Matt.  xifi.  37. 

A  golden  crown}    In  token  of  victory  and  regal  power. 

15.  Thrust  in  thy  sickle]  Execute  tlie  judgments  wliich 
God  has  decreed. 

for  the  harvest  nf  the  earth  is  ripe]  The  cup  of  the  people's 
iniquity  is  full. 

16.  The  earth  was  reaped.]  The  judgments  were  executed. 
But  ichere,  or  on  whom,  wlio  can  tell  1 

18.  Power  over  fire]    Probably  meaning  the  same  angel 


power  over  fire  ;  and  cried  with  a  loud  cry  to  him  that  had 
the  sharp  sickle,  saying,  '  Thrust  in  thy  sharp  sickle,  and  ga- 
ther the  clusters  of  tlie  vine  of  the  earth;  for  her  grapes  are 
fully  ripe. 

19  And  tlie  angel  thrust  in  his  sickle  into  tlie  earth,  and  ga- 
thercd  tlie  vine  of  the  earth,  and  cast  in  into  '  the  great  wine- 
press  of  tlie  wrath  of  God. 

20  And  'the  wine-press  was  trodden  "without  the  city, 
and  blood  came  out  of  the  wine-press,  '  even  unto  the  horse- 
bridles,  by  the  space  of  a  thousand  and  six  hundred  fur- 
longs. 


which  is  mentioned,  chap.  viii.  3.  ix.  13.  who  stood  by  the 
altar  of  burnt-offering,  having  authority  over  its  fire  to  offer 
tliat  incense  to  God,  which  represents  the  prayers  of  the 
saints. 

19.  The  great  wine-press  of  the  wrath  of  God.]  T]ic  place 
or  tcii.gdom  wliere  God  executes  his  judgments  on  the  work- 
ers of  iniquity,  whether  pagans  or  persecuting  Christians; 
Rome  pagan,  or  Rome  papal. 

20.  Even  unto  the  horse-bridles]  A  hyperbolical  expression, 
to  denote  a  great  effusion  of  blood.  Tlie  Jews  said  "  Wiieii 
Hadrian  besieged  tlie  city  called  Hitter,  he  slew  so  many,  that 
the  horses  waded  in  blood  up  to  their  mouths."  The  same 
kind  of  hyperbole  with  that  above. — See  Wetstein  on  this 
verse. 

ITie  space  of  a  thousand  and  six  hundred  furlongs.]  It  is 
said  tliat  the  state  of  the  church,  or  St.  Peter's  Patrimony,  ex- 
tends from  Rome  to  the  Po,  two  huiidred  Italian  miles,  wliicli 
make  exactly  one  thousand  six  hundred  furlongs !  If  this  be 
really  so,  the  coincidence  is  certainly  surprising,  and  woitliy 
of  deep  regard. 

On  these  two  last  verses  pious  Quesnel  thus  speaks :  "  .^s 
the  favourable  sickle  of  Jesus  Chi  ist  reaps  his  wlieat  when 
ripe  for  heaven,  so  that  of  the  executioners  of  His  justice  cut.s 
off  from  this  life  tlie  tares  which  are  only  fit  ioy  the  fire  of 
hell.  Then  shall  the  blood  of  Christ  cease' to  be  trampled  on 
by  sinners  ;  and  that  of  the  wicked  shall  be  eternally  trodden 
down  in  hell,  which  is  the  icine-press  of  the  wrath  of  God. 

"And  tlie  wiyie-press  was  trodden  without  the  city;  eter- 
nally without  tlie  city  of  the  heavenly  Jerusalem,  and  far  from 
the  presence  of  God  ;  eternally  crushed  and  trodden  down  by 
His  justice  ;  eternally  tormented  in  body  and  soul,  without  any 
hope  eitlier  of  living  or  dying  I  This  is  the  miserable  lot  and 
portion  of  those  who  shall  have  despised  the  Law  of  God,  and 
died  in  impenitence.  My  God,  pierce  my  heart  with  a  salu- 
tary dread  of  thy  judgments  !" 

Whatever  the  passages  may  mean,  this  is  a  prudent  and 
Christian  use  of  them. 


CH.A.PTER  XV. 

2V(e  seven  angels  with  the  seven  last  plagues,  1.  The  sea  cf  glass,  and  those  who  had  a  victory  over  the  beast,  2.  The  song 
of  Moses  and  the  Lamb,  3,  4.  The  temple  in  lieaven  opened,  5.  Seven  angels  come  out  of  the  temple,  icho  receive  from 
one  of  tlie  four  living  creatures  seven  golden  vials  full  of  the  wrath  of  God,  6 — 8.  [A.  M.  cir.  4100.  A.  D.  cir.  96.  linpp. 
Flavio  Doinitiano  Ca?s.  Aug.  et  Nerva.J 


ANU*  I  saw  another  sign  in  heaven,  great  and  marvellous, 
b  seven  angels  having  the  seven  last  plagues  ;  "  for  in 
them  is  filled  up  the  wrath  of  God. 

2  And  1  saw  as  it  were  <*  a  sea  of  glass,  '  mingled  with  fire  : 
and  them  that  had  gotten  the  victory  over  the  beast,  f  and  over 
his  image,  and  over  his  mark,  and  over  the  number  of  his 
name,  stand  on  the  sea  of  glass,  ^  having  the  harps  of  God. 

3  And  they  sing  i'  the  song  of  Moses  the  servant  of  God,  and 
the  song  of  tlie  Lamb,  saying,  >  Great  and  marvellous  are  thy 
works.  Lord  God  Almighty  ;  kjust  and  true  are  thy  ways, 
thou  king  of  •  saints. 

4  ""  Who  shall  not  fear  thee,  O  Lord,  and  glorify  thy  name  1 
for  thou  only  art  holy  :  for  "  all  nations  shall  come  and  wor- 

aCli  l'il,3.— bGli.16. 1.  &.^1.9.-c  Ch.M.lO.— d  rh.4.6.&  21. 13.— e  Matt.3.  II.— 
fCh.l3.15,Uil7.— rCh.ri  8.&  ll,2.-h  F;xoc1.15.1.  Dpu.31.3fl.  Ch.14.3.— i  Deu.Sa.'l. 
P8a.lll.a.&  139.14.— k  Pso.  145. 17.  Hosll.D.  rl,.16,17.—l  Or,  nations,  or,  ajes. 

NOTES5. — Verse  1.  Seven  angels  having  the  seven  last 
plagues]  Under  the  emblems  of  harvest  and  vintage,  God's 
judgments  on  the  enemies  of  His  church  have  already  been 
pointed  out :  but  these  are  farther  signified  by  the  seven  vials, 
which  are  called  the  seven  last  plagues  of  God.  Tlie  seven 
last  plagues  appear  to  fall  under  the  seventh  and  last  ^rMwpe?. 
As  the  seventh  seal  contained  the  seven  trumpets  ;  so  the 
seventh  trumpet  contains  tlie  seven  vials.  And  as  seven  an- 
gels sounded  the  seven  trumpets ;  so  seven  angels  are  ap- 
pointed to  pour  out  the  seven  vials,  angels  being  always  the 
ministers  of  Providence.  This  chapter  contains  the  opening 
vision  which  is  preparatory  to  the  pouring  out  of  the  vials. 

The  Targum  of  Jonathan  on  Isa.  li.  17.  Aivake,  awake, 
stand  lip,  O  Jerusalem,  which  hast  drunk  at  the  hand  of  the 
Lord  the  cup  of  Ids  fury,  uses  the  same  words  enqiloyed  by 
the  evangelist  nere  :  .lerusalem,  thou  hast  received  from  the 
face  of  the  Lord  the  cup  of  his  wrath ;  NtfliSt  nd3  i^^b  ni  Yath 
phaieley  casa  dilevata,  "The  phials  of  the  cup  of  maledic- 
tion." And  again,  on  ver.  22.  I  tcill  take  out  of  thy  hand  the 
cup  of  malediction  :  TiDm  ndO  'h'^S  ni  yalh  phaialey  casa 
dechemti;  "The  phials  of  the  cup  of  my  indignation." 

2.  A  sea  of  glass]  A  spacious  lucid  jilain  around  the  throne, 
from  which  tiery  curruscations  were  continually  emitted  :  or, 
526 


ship   before  thee ;    for  thy  judgments   are    made  manifest. 

5  And  afier  that  I  looked,  and,  behold,  "  the  tenqjie  of  th«  ta- 
bernacle of  the  testimony  in  heaven  was  opened  : 

6  P  And  the  seven  angels  came  out  of  the  temple,  having  the 
seven  plagues,  i  clothed  in  pure  and  white  linen,  and  having 
their  breasts  girded  with  golden  girdles. 

7  ■■  And  one  of  the  four  beasts  gave  unto  the  seven  angela 
seven  golden  vials  full  of  the  wrath  of  God,  ^  who  liveth  for 
ever  and  ever. 

8  And  '  the  temple  was  filled  with  smoke  "  from  the  glory 
of  God,  and  from  his  power;  and  no  man  was  able  to  enter 
into  the  temple,  till  the  seven  plagues  of  the  seven  angels  were 
fulfilled. 

ni  Exoil. 15. 14,15,10.  .Ter.l(1.7.-n  Isa.66.2:?.-o  Ch.II.19.  Pee  Num. 1. 50.— p  Ver. 
1.— C]  Rxoil.tS,C,S.  Ewk. .14. 17,13.  Ch  1.13.— r  Cli.4,6.— s  ITi.essi.l  9.  Ch.49.&10 
6.— tE.xoa.4tl.34.   IKiiijsS.lO.  achron.5.14.   Isa.i;,4.— u  a  Thess,  I  9. 


the  reflection  of  the  light  upon  this  lucid  plain  produced  the 
prismatic  colours  of  the  most  vivid  rainbow. 

Over  the  beast,  and  over  his  image]  See  the  notes  on  chap- 
ter xiii. 

3.  'J'hey  sing  the  song  of  Moses]  That  which  Moses  sang, 
Exnd.  XV.  1.  when  he  and  the  Israelites,  by  the  miraculous 
power  of  God,  had  got  safely  throug'.i  the  lied  Sea,  and  saw 
their  enemies  ail  destriyed. 

And  the  song  of  the  Lamb]  The  same  song,  adapted  to  the 
state  of  the  suftering,  but  now  dehvered  Christians. 

Great  and  rnarvellou-i  are  thy  loorks]  God's  works  are  de- 
scriptive of  His  infinite  jiower  and  wisdom. 

Lord  God  Almighty]  Nearly  the  same  as  Jehovah,  God  of 
hosts. 

Just  and  true  are  thy  ways]  Every  step  God  takes,  in  grace 
or  providence,  is  according  to  justice  ;  and  He  carefully  ac- 
complishes all  His  threatenings,  and  ail  Ills  promises  :  to  this 
He  is  bound  by  His  truth. 

4.  Hfio  shall  not  fear  thee]  That  is,  all  should  fear  and 
worship  this  true  God,  because  He  is  Jiis-t,  and  true,  and  holy  : 
and  His  saints  should  love  and  obey  Him,  because  He  is  their 
King  ;  and  they  and  all  men  should  acknowledge  His  jud^ 
meats,  because  they  are  made  manifest. 


ThCy  are  comnuinded  to  pour 


CHAPTER  XVI. 


'  o.  rkf.  lempli  of  ihe  tabernacle  of  the  testimony]  The  tem- 
ple which  succeeded  the  lahernacl'e  ;  in  which  was  the  testi- 
many,  VIZ.  llio  two  tables;  Aaron's  rod  ;  pot  of  manna;  holy 
RiKiintinor  od,  &c.  All  bearing  lestimuny  to  the  truth  of  God 
and  liis  miraculous  interposition  in  their  belialf.  ' 

e.  The  seren  angels  came  out  oflhe  temple]  To  show  that 
tliey  were  sent  from  (iod  Hiuiself 

Clothed  in  pure  and  ichile  linen]  Habited  as  priests.  For 
\er\T         ^*^*^         '*'  **^'''''  ^'  ^'  ""'^'^'^^  '*"2  "°'<=  o"  chap.  i. 

8.  7Vie  temple  teas  filled  with  smoke]  So  was  the  tabernacle 
when  consecrated  by  Moses,  Exod.  xl.  34,  35.  and  tlie  temple 


out  their  vials  upon  the  earth.' 


when  consecrated  by  Solomon,  1  Kings  viii.  ID  n  2  CI  iron 
V.  11.  «ce  sa.  vi^4.  This  account  8cems  at  I'e^t  parUy  cC: 
pied  from  those  above.  *^       ' 

When  the  high  priest  entered  into  the  holy  of  liolips  and  the 
ordinary  priest  into  tlie  holy  place,  they  always  carried  with 
Miein  a  great  deal  of  smoking  incense,  which 'fillecl  those  pla- 
ces wiJh  S'noke  and  darkness,  wliich  prevented  tliom  from 
coiisidenns,  too  altentively,  the  parts  and  ornaments  of  those 
holy  places  ;  and  thus  served  to  produce  an  air  of  majesty  in 
the  temple,  which  none  dared  to  approach  without  the  deep- 
est reverence.  To  this,  Calmet  thinks,  the  allusions  may  be 
here.  ' 


CHAPTER  XVI. 
"^n^Sso^:  "prX'S  t^^fslJ^d^t  rr/fuf/jf;//  ^f, first  Pours  out  his  rial  on  the  earth,  hy  ^hick  a 
angel  pours  outfns  vial  ontherit<^randZrl^Z:n7l'^  MlUdTf  %',"  fV'     ^'f  "'"'' 

out  his  vtal  on  the  sun.  and  men  are  .irnrrhpd  ,rlth  fir.  s!   o      V,.%  ', ,   1  "1  "■,       """  '''°"!h  '*—'■      ^  ''efon  rth  angel  pours 


out  his  Vial  on  the  sxiUs  and  mfi.n  are  arorchptl  irith  fi  rff  ^  o   ""^.,)''' "vA'J^' '^"^"^^ 'V''"  ""  -»  -     •■      -  •■^^"■w  .^.^  wn^f^t  «wm,,« 

"1.1       The  si:rih  aniel  XrsoTahfsViZlo,^^^^^^^^^  ""^KlriZI'eV  '"'  ">'  ""  "'^  ""'"".^  "'  '"« ^^'«'' 

•   -' '.,■•.  .    .  .        -...,1  ,    l' .V  '  "v?  .^'^4      ^"ree  unclean  spirits  come  out  of  the  mouth  of 


.1  '  i        ."  ","  " "  ""s'-'.  /"'"'o  </<K  iita  vini  un  me  river  liuplirates,  12 

and  extraordinary  hail,  I7-...    ^.  L  cir.  410o"T?l  ^I^. t.^^awSl^Ti^^ii^i^^^'.^if  l^-^^ir'^^""^-. 


AND  I  heard  a  great  voice  out  of  tlie  temple,  saying  »  to  the 
seven  angel.<,  Go  your  ways,  and  pour  out  tlie  vials  t>  of 
the  wr.-itli  of  God  upon  the  earth. 

2  And  the  first  went  and  poured  out  his  vial  =  upon  the  earth  ■ 
and  •;  there  fell  a  notsome  and  grievous  sore  upon  the  men 

which  had  the  mark  of  the  beast, -and  «»o«  them  f  which 
worshipped  his  image. 

3  And  the  second  angel  poured  out  his  vial  e  upon  the  sea  • 
niul  hit  became  as  the  blood  of  a  dead  man  :  ■  and  every  livin<^ 
EoMl  died  in  the  sea.  " 

4  And  (he  third  angel  poured  out  his  vial  k  upon  the  rivers 
and  fou.'ituins  of  waters  :  '  and  they  became  blood 

u  And  I  heard  tlie  angel  of  the  waters  say,  ">  Thou  art  right- 
rous,  OLord  "which  art,  and  wast,  and  shall  be,  because 
thou  liast  judged  thus: 

6  For  "they  have  shed  the  blood  p  of  saints  and  prophets 
J"^  and  thou  hast  given  them  blood  to  drink ;  for  they  are  wor- 

7  And  I  heard  another  out  of  the  altar  say,  Even  so,  'Lord 
«.nd  Almighty,     true  and  righteous  are  thy  judgments. 

^^  And  the  f.mrth  angel  poured  out  his  vial  '  upon  the  sun  ; 
ami  power  was  given  unto  him  to  scorch  men  with  fire. 
J  And  men  were  >  scorched  with  great  heat,  and  "  blasphem- 

r  Or,  burnel— w  Ver.ll,21._x  Dan  5.2.',23.  Ch.9  20. 


I 

NOTF.S— Verse  1.  Go  your  ways,  and  pour  out]  These 
ministers  of  the  Divine  justice,  were  ready  to  execute  ven- 
geance upon  transgressors,  having  full  power,  but  could  do  no- 
Ihliig  in  this  way  till  they  received  especial  commission.  No- 
tlii.ig  can  be  done  without  the  permission  of  God  ;  and  in  the 
manifestation  of  justice  or  mercy  by  Divine  agency,  there 
must  be  positive  command. 

2.  A  noisome  and  grievous  sore]  This  is  a  reference  to 
the  si.rth  Egyptian  plague,  hiles  and  hiains,  Exod.  ix  8  &c 

3.  As  the  hlocd  oj  a  dead  man]  Either  meaning  blood  in  a 
state  of  ;;«?!-fsrenci/ .•  or  an  effusion  of  blood  in  naval  con- 
Jlicis;  even  the  sea  was  tinged  with  the  blood  of  those  who 
were  slam  in  these  wars.  This  is  most  probably  the  meanin-r 
ol  this  vial.  These  engagements  were  so  sanguinary,  that  both 
the  conquerors  and  the  conquered  were  nearly  destroyed  • 
Ctery  h  ring  soul  died  in  the  sea.  '  ' 

4.  Upon  the  rivers  and  fountains  of  waters]  Thip  is  an 
allusion  to  the  first  Egyptian  plague,  Exod.  vii.  20-and  to 
those  plagues  in  general  there  are  allusions  throughout  this 
chapter.  It  IS  a  sentiment  of  the  rabbins,  that  "  whatever 
plagues  God  inflicted  on  the  Egyptians  in  former  times,  He 
will  inflict  on  the  enemies  of  His  people  in  all  loler  times  "— 
hee  a  ong  quotation  on  this  subject  from  Rabbi  Tanchum  in 
lochoettgfn. 

5.  The  angel  of  the  waters]  The  rabbins  attribute  angels 
not  only  tothe  four  elcmentsso  called;  but  to  rihiicist  every  tiling 
besides.  We  have  alrendy  seen  the  angel  of  the  bottomless  pit 
Ch.  IX.  1 1.  and  the  angel  (f  the  fire,  ch.  xiv.  IS.  The  angel  of  the 
earth  is  spoke,,  of  in  Yalcut  Ruheni,  fol.  13.  2.  and  is  called 
Admael.  1  hey  have  also  an  angel  that  presides  over  the 
grass;  and  another  that  presides  over  the  cattle  which  feed 
upon  the  grass. 

They  say,  that  God  employed  the  a7igel  of  the  sea  to  swal- 
low up  the  waters  at  the  creation,  that  the  dry  land  might  an- 
pear  He  disobeyed,  and  God  slew  him  ;  the  name  of  the  aii-  ' 
gel  of  the  sea  is  Rahab.  See  linba  bathra,  fol.  74.  2.  It  is  ul,!,, 
from  several  places,  that  the  writer  of  the  Apocalypse  keeps 
these  notions  distinctly  in  view.  r        jf  i 

•  6.  Thou  hast  given  them  blood  to  drink]  They  thii-sfed  af- 
ter blood,  and  massacred  the  saints  of  (3od ;  and  now  thev 
have  got  blood  to  drink!  It  is  said,  that  w!,en  Tomih.i 
queen  of  the  Scythians,  l.ad  vanquished  Cyrus,  she  cut  ofl-his 
Jiead,  and  threw  it  into  a  vessel  of  blood,  sayine  these  words- 
-*""?  '«*""?«?"/.  ']i<e"> sitisti,  cujusrjue  in:satiahilissrm. 
fuUi'o'/  ■■  A  *?"-''^y  t'lp'',"'  *'»''  blood,  for  which  thou  hast 
thirsted ,  and  for  which  thy  desire  has   been  insatiable."— 


cd  the  name  of  God,  which  liath  power  over  these  pla^-ues  < 
and  they  repented  not  >'  to  gi"e  him  glory  " 

10  And  the  fifth  angel  poured  out  his  vial  '  upon  the  seat  of 
the  beast ;  and  his  kingdom  was  full  of  darkness  ;  b  and  thev 
gnawed  their  tongues  for  pain,  ' 

11  And  •=  blasphemed  the  God  of  heaven  because  of  their 
pains  and  d  tlieir  sores,  "  and  repented  not  of  their  deeds 

y^  And  the  sixth  angel  poured  out  his  vial  f  upon  the  ereat 
river  Euphrates  ;  e  and  the  water  thereof  was  dried  up,  h  that 
the  way  of  the  kings  of  the  east  might  be  prepared. 

13  And  I  saw  three  unclean  i  spirits  like  fi-ogs  come  out  of 
the  mouth  of  k  the  dragon,  and  out  of  the  mouth  of  tl.e  beast, 
and  out  of  the  mouth  of  I  the  false  prophet 

'Jt"l^V^'7''""'  '^u  ^P'"^^  o*"  'Wils,  "  working  miracles, 
which  go  for  h  unto  the  kings  of  the  earth  °  and  of  the  whole 

Almi"lit°  S'"'"'*^'''^"''"  '°  "  '*'«  battle  of  tliat  great  day  of  God 

15  U  1 1Jehold,  I  come  as  a  thief.  Blessed  is  he  that  watcli- 
etli,  and  keepeth  his  garments,  '  lest  he  walk  naked,  and  they 
see  his  shame.  ' 

16  "  And  he  gathered  them  together  into  a  place  called  in  the 
Hebrew  tongue  Armageddon. 

17  And  the  seventh  angel  poured  out  his  vial  into  the  air  ■ 

e  VeV  9  '  'f  rh*.  u  ^■~^^V■'":^■&  Ch.9.L>.-b  Ch.  1 1.  lO.-c  Ver  9,  21.-d  Ver  "  -L 


"Sarcasmus  with  his  biting  taunt  doth  kill  • 
Cyrus,  thy  thirst  was  blood;  now  drink  thy  fill." 

8.  Poured  out  his  vial  upon  the  sun]  Mr.  Robert  Flrmm-r 
more  than  one  hundred  yeirs  ago,  in  his  ViewofSc,,^u?e 
Prophecy  supposed  that  the  sun  here  meant  the  French  em- 
pire;  and  conjectured  that  this  vial  would  be  poured  out  on 

hat  empire  about  the  year  1704.  And  it  is  remSrLble  hat  in 
1793,  the  French  king  was  beheaded  by  the  National  Assem 
bly  ;  and  great  and  unparalleled  miseries  fell  upon  theFrencli 
nation  vvluch  nearly  e.vtinguished  all  their  nobilily,  "S 
b.oughtabouta  war  that  has  lasted  twenty-three  years,  and 
Iws^nearly  ruined  that  country,  and  all  the  nations  of  Eu- 

9.  They  repented  not]  No  moral  national  amendment  has 
taken  place  in  consequence  of  the  above  calamities  in  that 
unhappy  cmmtry;  nnr  indeed  any  of  those  nations  engaged 
again.st   ler,  in    hat  long  and  ruinous  contest,  which  has  now 

re^h)iri"'i  ^^  ■  ^-^  "^"l"""  producing  one  political,  moral,  or 
religious  advantage  to  herself,  or  to  Europe 

ibl'^n  Z'"'-  V!l  "■'  V  ?  f"^"*''J  ^"^  ""  '''""■'"'  '■''»  f'^'"'"'.  "7'ow 
ho  f^  H  °-^  "f  ''';'''  Hi-  '^"'"^  H'gal  family  was  smitten  by 
the  fourth  vial;  they  did  not  repent:  then  the  fifth  angel 
pours  out  his  vKil  on  the  throne  of  the  wild  beast,  orantichris- 
ticin  Idolatrous  power. 

I      ,V"r/""^'^  darkncs.^\    Confusion,  di.smav,  and  distress. 

'nnnV-  H^'^'r  '"".'f  '''■  ?"''  "fhearen]  Neither  did  they  re 
pent,  theiefore  other  judginenlsmust  follow.  .«<onie  think  thai 
he  sun  was  UlciUus,  the  Roman  emperor;  and  that  his 
^rsn4"f;'"f  •'">""'■  '',"'!  "^^  ""••kening  refers  tothe  injuriel 
si  e  su.  ained  in  her  political  consequence  by  the  civlUvars 
«h,ch   hen  took  place  from  which  «he  never  entirely  recov^ 

f-.  ^"'.'"'^  "PP'y,"  ■''"  '"  -PT''  ^""'^  '■  n»d  "'  'his  respect 
make  out  a  very  clear  case !  'fhus  have  men  conjectured :  but 
how  much  nearer  are  we  to  the  truth  ^ 

12.   On  the  great  river  Euphrates]    Probably  meanine  the 
tWUr^-'iiSe'd^  "•"  ""^  '■'-'^  ''-"«'>  --  '^""^'"-t 

and  all  hnpedfm^nf^r'moveT''  "^'    """^  P^<^/e  discomfited, 

ne  kings  of  the  east]    There  seems  to  he  an  allusion  here 

to  the  rum  of  Ifcihylon  by  Cyrus,  predicted  by  the   prophet 

i  t'.*^^  ;i'';'P',  '•  '""'^  "•    '^"'  '^"^^^  "'y  "'  people  is  pointeTou 
by  this  Babylon  ism  vaia  to  conjecture 

527 


The  judgment 


REVELATION. 


of  the  great  iiHorC. 


find  there  came  a  great  voice  out  of  the  temple  of  heaven, 
from  the  throne,  saying,  '  It  is  done. 

18  And  "  there  were  voices  and  thunders,  and  lightnings  ; 
V  and  there  was  a  great  earthquake,  ^v  such  as  was  not  since 
men  were  upon  the  earth,  so  mighty  an  earthquake,  and  so 
great. 

19  And  ^  the  great  city  was  divided  into  three  parts,  and  the 
cities  of  the  nations  fell :  and  great  Babylon   ''  came  in  re- 

iCh.ai  6.-uCli.4.5.  &S.5.&  11.19.— vCh.  11.13.— w  Dan.  18.1. -I  Ch,  14, 8.&  17. 
18.— y  Ch,  IH  .>;.  


13.  Three  unclean  spirits]  Perhaps _/a/se  teachers,  called 
afterwards  spirits  of  devils,  which  p«rsnade  the  kings  of  the 
earth  by  lyir-g  miracles  to  come  forth  to  the  place  of  general 
slaughter,  ver.  14,  16. 

Some  good  critics  apply  tliis  to  Vespasian,  and  his  pretended 
miracles. — See  the  account  in  Tacitus,  lib.  iv.  c.  81. 

15.  Behold,  1  come  as  a  thief]  Here  is  a  sudden  but  timely 
warning,  to  put  every  man  on  his  g\iard,  when  this  sudden  and 
generally  iinexpecled  tribulation  should  take  place. 

Keepelhhis  garments,  lest  he  walk  naked]  Here  is  a  plain 
allusion  to  the  office  of  him  who  was  called  the  prmfect,  or 
overseer,  of  the  mountain  of  the  temple.  His  custom  was  to 
go  his  rounds  during  the  watches  of  the  night ;  and  if  he  found 
any  of  the  Levites  sleeping  on  his  watch,  he  liad  authority  to 
beat  him  with  a  stick,  and  burn  his  vestments. — See  Middolh, 
fol.  34.  1.  and  Timid,  fol.  27.  2.,  28.  1.  Such  a  person  being 
found  on  his  return  home  naked,  it  was  at  once  known  that 
lie  had  been  found  asleep  at  his  post ;  had  been  beaten,  and 
Ills  clothes  burnt :  thus  his  shame  was  seen  ;  he  was  reproach- 
ed for  his  infidelity  and  irreligion. 

10.  Armageddon.]  The  original  of  this  word  has  been  va- 
riously formect,  and  variously  translated.  St  is  jnjD-in  har- 
inegiadon,  "  the  mount  of  tlw  assembly  ;"  or  pm^  nmn 
chormah  gedehon,  "the  destruction  of  their  army  ;"  or  it  is 
nJD-in  Har  mcgiddo,  "  Mount  Megiddo  ;"  the  valley  of  which 
was  remarkable  for  two  great  slaughters  :  one  of  the  Israel- 
ites, 2  Kings  xxiii.  29.,  the  other  of  tlie  Canaanites,  Judges 
iv.  i6.  v.  19.  But  Moinit  Megiddo,  that  is,  Carmel,  is  the 
place,  according  to  some,  where  these  armies  should  be  col- 
lected. 

But  what  is  the  battle  of  Armageddon  ?  How  ridiculous 
have  been  the  conjectures  of  men  relative  to  this  point  1 


membrance  before  God,  '  to  give  unto  her  the  cup  of  the  wina 
of  the  fierceness  of  his  wrath. 

20  And  "  every  island  fled  away,  and  the  mountains  were 
not  found. 

21  i>And  there  fell  iTpon  men  a  great  hail  out  of  heaven, 
every  stone  about  the  weight  of  a  talent :  and  "  men  blas- 
phemed God  because  of  d  the  plague  of  the  hail ;  for  th6 
plague  thereof  was  exceeding  great. 

z.Vsa.Sl.l?  23,  Jer25  15,  IS.  Ch.  H.IO.— a  Ch.6.14.— b  Ch.ll.l9.-«  Ver  9,  11.— 
dSee  Exod.9.2',24,a3. 


Within  the  last  twenty  years  this  battle  has  been  fought  at 
various  places,  according  to  our  purblind  seers,  and  seVf-iRi' 
spired  prophets  !  At  one  time  it  was  Austerlitz,  at  another 
Moscow,  at  another  iei/'«ic,  and  novi  Waterloo !  And  thus 
they  have  gone  on,  and  will  go  on,  confounding  and  being  con- 
founded. 

17.  Poured  out  his  vial  into  the  air]  To  signify  that  this 
plague  was  to  be  v/idely  diffused ;  and  perhaps  to  intimate 
that  pestilences  and  various  deaths  would  be  the  effect  of  this 
vial.  But  possibly  air,  in  this  place,  may  have  some  em- 
bJematical  meaning. 

//  is  done]  It  is  said,  chap.  x.  7.  that  in  the  days  of  (he 
seventh  trumpet  the  inystery  of  God  should  be  finished :  so 
here  we  find  it  completed.  Veyove-  All's  over!  Fuimus  Troes! 
Ilium  fuit!  Once  there  were  Trojans,  and  they  had  a  city  ; 
but  now  all  ate  extinct. 

IS.  A  great  earthquake]  Most  terrible  commotions,  both 
civil  and  religious.     Or,  a  convulsion,  shaking,  or  revolution. 

19.  The  great  city]  Some  say  Jerusalem  ;  otliCrs,  Rome  pa- 
gan ;  others,  Ro7He  papal. 

Tlie  cupof  the  icine  of  the  fierceness  of  his  wrath]  Alluding 
to  the  mode  of  putting  certain  criminals  to  death,  by  me'king 
them  drink  a  ci'j|)  of  poison. — See  on  Ileb.  ii.  9. 

20.  Every  inland  fled  away]  Probably  meaning  tiVe  cap- 
ture of  sea-port  towns,  and  fortified  places. 

21.  A  great  hail,  about  the  weight  of  a  talent]  Has  this  any 
reference  to  co»);on  balls,  anA  bombs?  It  is  very  doubtful ; 
we  are  all  in  the  dark  in  these  matters. 

The  words  us  Ta\ai'Tiata,  as  a  talent,  are  used  to  express 
something  great,  excessively  oppressive;  as  voaijuaTiov  ro- 
XanTtaioiii,  terrible  diseases,  not  diseases  of  the  weight  of  a 
talent.    See  RosenmUllei-. 


CHAPTER  XVII. 


The  judgment  of  the  great  whore,  which  aits  on  many  isaters, 
explains  the  mystery  of  the  woman,  of  the  beast,  &c.  7 — 18. 
Aug.  et  Nerva.j 

AND  there  came  "one  of  the  svrven  angels  which  had  the 
seven  vials,  and  talked  with  me,  saying  unto  me.  Come 
hither;  b  I  will  show  unto  thee  the  judgment  of  "  the  great 
whore,  <^  that  sitteth  upon  many  waters  : 
2  °  With  whom  the  kings  of  the  earth  have  committed  for- 


This  chapter  is,  on  several  accounts,  very  important;  and 
particularly  as  it  appears  to  explain  several  of  the  most  re- 
markable symbols  in  the  book.  The  same  author,  who  has 
written  so  largely  on  the  xiith  and  xiiith  chapters,  has  also 
obliged  me  witli  his  interpretation  of  this  chajjter.  Not  pre- 
tending to  explain  these  things  myself,  I  insert  this  as  the 
most  elaborate  and  learned  exposition  I  have  yet  seen  ;  lea- 
ving my  readers  at  perfect  liberty  to  reject  it,  and  adopt  any 
other  mode  of  interpretation  which  they  please.  God  alone 
knows  all  the  secrets  of  His  own  wisdom. 

NOTES  by  J.  E.  C— Verse  1.  And  there  came  one  of  the 
seven  angels  which  had  the  seven  vials,  and  talked  loilh  me, 
saying  unto  me.  Come  fnther,  I  will  show  unto  thee  the  judg- 
inent  of  the  great  whore  that  sitteth  upon  many  waters.] 
That  idnlatrovis  worship  is  frequently  represented  in  Scrip- 
ture under  the  character  of  a  wliore,  or  whoredom,  it  is  evi- 
dent froiu  numerous  passages  which  it  is  unnecessary  to 
quote. — See  1  Chron.  v.  25.  Ezek.xvi.  xxiii.  &c.  The  woman 
mentioned  here  is  called  a  great  whore,  to  denote  her  exces- 
sive depravity,  and  the  awful  nature  of  her  idolatry.  She  is 
also  represented  as  sitting  upon  viany  waters,  to  show  the 
vast  extent  of  her  influence. — ^See  on  ver.  13. 

2.  With  whom  the  kings  of  the  earth  have  commilled  forni- 
cation, and  the  inhabitants  of  the  earth  have  been  made 
drunk  with  the  wine  of  her  fornication .]  Wliat  an  awfnl 
picture  this  is  of  the  state  of  the  religion  of  the  world,  in  stib- 
jection  totliis  whore.  Kings  have  committed  spiritual  forni- 
cation with  her,  and  their  subjects  have  drunk  deep,  dread- 
fully deep,  into  the  doctrine  of  her  abominable  errors. 

3.  So  he  carried  i^e  array  in  the  spirit  into  the  wilderness] 
This  wilderness  into  which  the  apostle  was  carried,  is  the  de- 
solate state  of  the  true  church  of  Christ,  in  one  of  the  wings 
of  the  once  mighty  Roman  empire.  It  was  a  truly  awful  sight, 
a  terrible  desert,  a  waste-howling  wilderness  ;  for  when  he 
came  thitlier,  he — 

Saw  a  ivoman  sit  upon  a  scarlet-colonred  beast,  full  of 
names  of  blasp.'iemy,  having  seven  heads  and  ten  horns.] 
No  doubt  can  now  be  entertained  that  tliis  woman  is  the  Latin 
church  ;  for  she  sits  upon  the  beast  with  seven  heads  and  ten 
tiorns,  which  lias  been  already  proved  to  be  the  Latin  empire, 
because  this  empire  alone  contains  the  number  666. — See  on 
538 


1,  2.     Uer  description,  name,  and  co-ndmct,  3 — 6.     Tlie  angel 
[A.  M.  cir.  4100.     A.  D.  cir.  96.    Impp.  Fiavio  Domitiano  C^s. 

nication,  and  Uhe  inhabitants  of  tlw  earth  have  been  mad« 
drunk  with  the  wine  of  her  fornicafioni 
3  So  he  carried  me  away  in  the  spirit  s  into  the  wilderness  : 
and  I  saw  a  woman  sit  h  upon  a  scarlet-coloured  beast,  full  of 
■  names  of  blasphemy,  k  iiaving  seven  heads  and  '  ten  horns. 

f.ler.51.7.    Ch.l4.8.&  18.3.— g  Cli. 12.6, 14.— h  Ch.  i:.3.-i  Cli.l3  l.-k  YcraeS.— 


chap.  xiii.  This  is  a  representation  of  the  Latin  church  ire 
her  highest  state  of  antichristian  prosperity  ;  for  she  sits 
UPON  the  scarlet-coloured  beasi,  a  striking  emblem  of  her 
complete  dominatioiz  over  the  secular  Latin  empire.  The 
state  of  the  Latin  church  from,  the  commencement  of  the 
fourteenth  century  to  tlie  time  of  the  Reformation,  may  be 
considered  that  which  corresponds  to  this  prophetic  descrip- 
tion in  the  most  hteral  and  ejstensive  sense  of  the  v/ords ;  for 
during  this  period  she  was  at  her  highest  pitch  of  worldly 
grandeur  and  temporal  authority.  The  beast  is  full  of  nances' 
of  blasphemy  ;  and  it  is  well  known  that  the  nations,  in  sup^ 
port  of  the  Latin  or  Romish  church,  have  abounded  in  blas- 
phemous appellations,  and  have  not  blushed  to  attribute  to 
themselves  and  to  their  church  the  m,)st  sacred  titles ;  not  on- 
ly blaspheming  by  the  improper  use  of  sacred  names,  but  even 
by  applying  to  its  bishops  those  names  wliich  alone  belong  to 
God ;  for  God  hath  expressly  declared  that  He  iciil  not  give 
his  glory  to  another,  neitlier  Ms  praise  to  graven  images. 

4.  And  the  woman  loas  arrayed  in  purple  and  scarlet  co- 
lour, and  decked  with  gold,  and  precious  stones,  and  pearls, 
having  a  golden  cup  in  her  hand,  full  of  abominations  and 
filthiness  of  her  fornication]  This  strikingly  represents  the 
most  pompous  and  costly  inanner  in  which  the  Latin  church 
has  held  forth  to  the  nations  the  rites  and  ceremonies  of  its 
idolatrous  and  corrupt  worship. 

.^.  And  upon  her  forehead  was  a  name  written.  Mystery, 
Bahi/lon  the  Great,  the  Mother  of  Harlots  and  Abominations 
of  the  Earth.]  This  inscription"  being  written  upon  her  fore- 
head is  intended  to  show  that  she  is  not  asliamed  of  her  doc- 
trines, but  publicly  professes  and  glories  in  them  before  the 
nations:  she  has,  indeed,  a  tchore's  forehead ;  she  has  refused 
to  be  asham.ed.  Tlie  inscription  upon  her  forehead  is  exactly 
the  portraiture  of  she  I^tin  church.  This  church  is,  as 
Bishop  Newton  well  expresses  it,  a  mystery  of  iniquity. 
This  woman  is  also  called  Babylon  the  Great;  she  is  the  ex- 
act antitype  of  the  ancient  Babylon  in  her  idolatry  and  cruelty  ; 
but  the  ancient  city  called  Babylon  is  only  a  drawing  of  her  lu 
miniature.  This  is,  indeed,  Babylon  the  Great.  "She  af- 
fects the  style  and  title  of  o!«- Holy  mother  the  church;  but 
she  is,  in  truth,  the  mother  of  harlots  and  abominations  of  tU» 
earth." 


*tfie  irfscrlptioti  on  the  scarlet 


CHAPTER  XVII. 


coloured  'woman''sfui'ehead. 


4  And  the  woman  ""  was  arrayed  in  purple  and  scarlet  co- 
lour, "and  "decked  with  gold,  and  precious  stones,  and 
pearls,  "  having  a  golden  cup  In  her  hand  i  full  of  abomina- 
tions and  filthinessof  hei  fornication  : 

5  And  upon  her  fon-ln'.id  ri>ns  a  namewrilton,  'MYSTRRY, 
BABYLON  'TMB  (;IU:aT,  'TMR  MOTIIKR  OK  "  IIAK- 
l,OT.S  AND  ABO.MINATIONS  (}F  THK  KARTH. 

6  And  I  saw  ^  the  woman  drunken  ^  with  the  bloo<l  of  the 
saints,  and  with  the  blood  of  '  the  martyrs  of  Jesus  :  and  when 
I  saw  her,  I  wondered  with  great  admiration. 

7  And  the  angel  said  unto  me.  Wherefore  didst  thou  marvell 


6.  And  I  saw  the  jroman  drunken  tcith  the  blood  of  I  he 
aatntfi,  andwi'h  the  Muod  of  the  martyrs  of  Jesus  :  and  ichen 
I  sate  her,  I  wondered  with  great  admiration.]  How  exactly 
the  cruelties  exercised  by  the  I.atin  church  against  all  it  has 
denoriiiiuiled  heretics  correspond  witli  this  description,  the 
readornecd  not  be  informed. 

7.  And  th,-'  amxf'l  said  unto  me,  Wherefore,  didst  thou  mar- 
vel 7  I  icitl  tell  thee  the  mystery  of  tlie  icoman,  and  of  the 
beast  that  rarrieth  her,  which  hath  the  seven  heads  and  ten 
horns]  Tlic  apostle  was  greatly  astonished,  as  well  he  might, 
at  the  woman's  being  drunk  with  the  Mood  of  the  saints, 
when  the  beast  which  carried  lier  abounded  with  sacred  ap- 
pellations, such  as  holy,  most  holy,  most  Christian,  sacred, 
most  sacred.  Tl>e  angel  undertakes  to  explain  to  r^t.  John  the 
vision,  which  had  excited  in  him  so  great  astonishment;  and 
the  explication  is  of  such  great  importance,  that,  had  it  not 
been  given,  the  mystei-y  of  the  dragon  and  the  beast  could 
never  have  been  satisfactorily  explained  in  all  its  jiarticulars. 
The  angel  begin-!  witli  saying— 

8.  The  beast  fha.t  thoti  sawesl  Was,  and  is  not;  and  shall 
ascend  out  of  the  l/oltomless  pit,  and  go  into  perdition]  The 
beast  is  the  Latin  kingdom,  ('11  Aarivn  /3a(n\cia  ;)  conse- 
quently the  beast  teas,  that  is,  was  in  existence  previously  to 
the  time  nif  St.  John,  for  Latinus  was  the  first  king  of  llie  La- 
tins, and  Numitor  the  last;  is  nol  now,  because  the  Latin  na- 
tion has  ceased  long  ago  to  be  an  intiependent  power,  and  is 
now  under  the  dominion  of  tlieUomans:  Init  shall  asct^nd 
out  of  the  l>ottomless  pit,  tliat  is,  tlie  Latin  kingdom,  tlie  anti- 
christian  power,  or  that  which  asrendeth  out  of  the  abyss,  or 
bottomless  pit,  is  yet  in  futurity.     Cut  it  is  added — 

And  they  that  dwell  on  the  earth  shall  wonder  (ichose 
mimes  we'-e  not  irrillcn  in  the  tioiik  of  life  from  the  founda- 
tion of  the  icorld,)  when  they  behold  the  beast  that  was,  and  is 
not,  and  yet  is.]  I!y  tlie  earth  is  hero  meant  the  Latin  world; 
therefore  tlie  meaning  is,  tliat  all  who  dwell  in  the  Latin  world 
shall  adhere  to  the  idolatrous  and  l)laspliemous  religion  of  the 
Latin  cimrcli,  wliich  is  supported  by  tlie  Latin  empire,  except 
those  who  abide  by  tlie  Sacred  ScrijTtures,  receiving  them  as 
the  only  rule  of  faith  and  practice.  These  behcve  in  the  trne 
Sacrifrce,  and  keep  lliemselves  unspotted  from  the  corruption 
that  is  in  the  world.  Hut  the  inliabitants  of  the  Latin  world, 
under  the  dominion  of  the  Romish  religion,  shall  wonder 
when  they  behold  the  beast,  or  Latin  empire;  that  is,  as  Lord 
Napier  remarks,  "shall  have  in  great  admiration,  reverence, 
and  estimation,  tliis  great  monarchic."  They  shall  wonder  at 
it,  by  considering  it  the  most  sacred  empire  in  the  world,  that 
in  which  God  peculiarly  delights:  but  those  that  so  wonder 
have  not  their  names  written  in  the  t»ook  of  life  :  but  aresucli 
as  prefercoUncils  to  Divine  reveJation,  and  take  their  religion 
from  missals,  rituals,  and  legends,  instead  of  the  Sacred 
Oracles ;  hence  they  are  corrupt  and  idolatrous,  and  no  idola- 
ter hath  inheritance  in  the  kingdom  of  God.  In  the  prece- 
ding part  of  the  verse,  the  beast  is  considered  in  three  states, 
its  that  which  was,  and  ;>  no;,  and  shall  ascend  out  of  the  bot- 
tomless pit ;  here  a  fourth  is  introduced,  and  yet  is.  Tliis  is 
added  to  show  that,  though  the  Latini^  were  sulijugatcd  by  the 
Romans,  nevertheless  the  Romans  themselves  were  Latins  ; 
for  Romulu.'5,  the  fmmder  of  tlieir  monarcliy,  was  a  Latin; 
consequently  that  denominated  in  St.  John's  days  the  Roman 
empire,  was,  in  reality,  the  Latin  kingdom,  for  the  very  lan- 
guage of  the  empire  was  the  Latin;  and  tlie  Greek  writers, 
who  lived  in  the  time  of  tlic  Roman  empire,  expressly  tell  us 
that  those  formerly  called  Latins  are  now  named  Romans. 
The  meaning  of  (he  whole  verse  is,  therefore,  as  follows  :  the 
corrupt  jiart  of  mankiml  shall  have  in  great  admiration  the 
Latin  empire  yet  in  futurity,  which  has  already  been,  hut  is 
now  extinct,  the  Romans  having  concpiered  it;  and  yet  it  is 
still  in  being,  for  tliougli  the  Latin  nation  has  been  subjugated, 
its  conquerors  are  themselves  Latins.  Rut  it  may  be  object- 
ed against  the  interpretation  here  given,  that  these  phrases 
are  spoken  of  the  beast  upon  which  the  apostle  saw  the  wo- 
man, or  Latin  church,  sit;  for  the  angel  says,  the  beast  that 
THOi'  SAWEST  tcas,  and  is  not.&c. ;  what  reference,  therefore, 
can  the  Latin  empire,  which  supports  the  I^itin  church,  have 
10  the  Latin  kingdom  which  subsisted  before  St.  John's  time, 
or  to  the  Roman  empire  which  might  properly  be  so  denomi- 
natt>d?  This  objection  has  very  great  weight  at  first  sight; 
and  cannot  be  answered  .satisfactorily  till  tlicangel's  explana- 
tion of  the  heads  and  lu>rns  of  the  beast  have  been  examined ; 
therefore  it  is  added — 

9.  Here  is  the  mind  which  hath  wisdom]  It  was  said  before, 
chap.  xiii.  18  Here  is  wi.fdom ;  let  him  that  hath  A  mi.np.  or 
understanding,  (vow,)  count  the  nuinber of  the  beast.  Wis- 
dom, therefore,  here  means  a  correct  view  of  what  is  intend- 

Vol.  VI  3  X 


I  will  tell  thee  the  mystery  of  the  woman,  and  of  the  beast 
that  carrieth  her,  which  hath  the  seven  heads  and  ten  horns. 

8  The  beast  that  thou  sawesl  was,  and  is  not ;  and  "  shall  as- 
cend out  of  the  bottomless  pit,  and  *go  into  perdition  :  and 
they  that  dwell  on  the  earth  "  shall  wonder,  t>  wlu»e  names 
were  not  written  in  the  buok  of  life  from  tlie  foundation  of 
the  world,  when  they  beliold  the  beast  that  was,  and  is  not, 
and  yet  is. 

9  And  "^  here  is  the  mind  which  hath  wisdom.  ^  The  scVcrt 
heads  are  seven  mountains,  on  which  thfe  woman  sitteth. 

10  And  there  are  seven  kings :  five  are  fallen,  and  on6  is,- 

vCh  18.34.— wCli  13.13.«t)6.6.— xCh.6  a,  in.Jt  l2.1l._yCh  11  7  te  13.1.-«  Cf. 
13.10.   Ver.ll— aCh  13.1.— b  Ch  13.H.-C  Ch  I3.1S.— d  Ch.  13.  t. 


ci  by  the  nuiiiber  666;  consequently,  the  parallel  passage. 
Here  is  the  mind  trhich  luitli.  wisdom,  is  a  declaration  that 
the  number  of  tlie  beast  must  fiibt  be  undtislood,  before  the 
angel's  interpretation  of  the  vision  concerning  the  whore  anil 
the  beast  can  admit  of  a  satisfactory  explanation. 

The  seven  heads  are  seven  mountains  on  which  the  teO' 
man  sitteth.]  Tliis  verse  has  been  almost  universarHy  con- 
sidered to  allude  to  the  seven  hills  upon  which  Rome  origi- 
nally stood.  But  it  has  been  objected  that  modern  Home  is 
not  thus  situated  ;  and  that,  consequently,  pagan  Rome  is  in- 
tended in  the  prophecy.  This  is  certainly  a  very  forniid;tbl6 
olijection  against  the  generally  received  opinion  among  I'ro" 
testants,  that  papal  Rume  is  the  city  meant  by  the  Woman  sit- 
ting upon  seven  mountains.  It  has  been  already  shown  that 
the  woman  here  mentioned  is  an  emblem  of  the  Latin  church 
in  her  highest  state  of  antichristian  prosperity  ;  and  therefore, 
the  city  of  Rome,  seated  upon  seven  monnlains.  is  not  at  all 
designed  in  the  prophecy.  In  order  to  understand  this  Scrip- 
ture aright,  the  word  momitains  must  be  taken  in  a  figfna- 
tive  and  not  a  literal  sense,  as  in  chap.  vi.  14.  and  xvi.  20. 
See  also  Isa.  ii.  2,  14.  Jer.  li.  25.  Dan.  ii.  35,  &c.  in  which  it  is 
unequivocally  the  emblem  of  great  and  mighty  power.  The 
mountains  upon  which  the  woman  sitteth,  must  be,  therefore, 
seven  great  powers ;  and  as  the  mountains  are  heads  of  the 
beast,  they  must  be  tlie  seven  greatest  eminences  o{  l\ie 
I^tin  world.  As  no  other  power  was  acknowledged  at  the 
head  of  tlie  Latin  empire  but  that  of  Germany,  how  c&ti  it  be 
said  that  the  beast  has  seven  heads'?  This  ifuostion  can'  only 
be  solved  by  the  feudal  constitutiim  of  the  late  Germanic 
league;  the  history  of  which  is  briefly  as  loUows: — At  first 
kings  alone  granted  fiefs.  They  granted  iheni  to  laymen  only, 
and  to  sucli  only  who  were  free  ;  and  tlie  vassal  had  no 
power  to  alienate  tliem.  Every  freeman,  and  particularly  the 
feudal  tenant*,  were  subject  to  the  oldigalion  of  military  duly, 
and  appointed  to  guard  tlieir  sovereign's  life,  member,  mind, 
and  right  honour.  Snon  alter,  nr  perhaps  a  little  before,  the 
extinction  of  the  Gaiiovingian  dynasty  in  France,  by  the  acces- 
sion of  the  Capelian  line,  and  in  Germany  by  the  accession  of 
the  house  of  Saxony,  fiefs,  which  liad  been  eiilirely  at  the  dis- 
posal of  the  sovereign,  became  hereditary.  Even  thcodlccsof 
duke,  count,  margrave,  &c.  were  transmiCled  in  the  course  of 
liereditary  descent ;  and  not  long  after  the  right  of  primogeni- 
ture was  universally  established.  Thecrown-vassals  usurped 
the  sovereign  property  of  the  land,  witli  civil  and  military  an- 
thnrity  over  tlie  inliabitants.  The  possession  thus  usuijied  they 
granted  out  to  their  immediate  tenants ;  and  these  granted  them 
over  to  others,  in  like  manner.  Thus  the  principal  vas^sals  gra- 
dually obtained  every  royal  prerogative.-^  they  promulgated  laws, 
exercised  the  power  of  life  and  death,-  coined  money,  fixed  the 
standard  of  weights  and  measures,  Ranted  safcguaids,  enter- 
tained a  military  force,  and  imposed  taxes,  with  every  right 
supposed  to  be  annexed  to  royally.  In  their  titles  they  styled 
themselves  dukes,  itc.  Dei  Gratis,  by  the  grace  of  Cod,  a 
pierogativeavowedly  ccji)  fined  to  sovereign  powe-r.  It  was  even 
admilteirthat,  if  the  king  refused  to  do  the  lord  justice,  the  lord 
might  make  war  upon  him.  The  teuanUi,  in  tlieir  turn,  made 
themselves  independent  of  their  vyssal-loids,  by  which,  was  in- 
troduced an  ulterior  state  of  vassalage.  The  king  was  called 
the  sovercig7i  lord,  his  immediate  vassal  was  callni  the  suze- 
reign,ari\  the  tenants  holdingof  him  were  called  the  (irrcrcvaa- 
sals.  (Sec  liutler's  Revolutions  of  the  Germanic  Kinpire,  pp. 
5.1_G6  )  Thus  the  powei  of  the  emperors  of  (Jermany,  which 
was  so  very  considerable  in  the  ninth  century,  was  gradually 
diminished  by  the  means  of  the  feudal  system  ;  and,  during 
the  anarchy  of  the  long  interregnum,  occasioned  by  the  inter- 
ference of  the  popes  in  the  election  of  the  emperors  (from  1256 
to  1273,)  the  imperial  power  was  reduced  nlinost  to  nothing. 
Rudolph  of  Ilapsburgh,  the  founder  of  the  house  of  Austria, 
was  at  length  elected  emperor,  because  his  territories  and  in- 
fluence were  so  inconsiderable  as  to  excite  no  jealousy  in  the 
German  princes,  wlio  were  willing  to  preserve  the  forms  of 
constitution,  the  power  and  vigour  of  which  they  had  destroy- 
ed.— See  Robertson's  Introduction  to  his  llistm-y  of  Charles  v. 
Before  the  dissolution  of  the  empire,  in  1800,  Germany  "  pre- 
sented a  complex  association  of  principalities,  more  or  less 
powerful,  and  more  or  less  connected,  with  a  nominal  sove 
reignty  in  the  emperor,  os  its  eiipreiue  feudal  chief."  There 
were  about  three  hundred  princ(>s  of  the  empire,  each  sove- 
reign in  his  own  coiintiy,  and  might  enter  into  alliances,  and 
pursue,  by  all  political  measures,  his  own  private  interest,  aa 
other  sovereigns  do ;  for,  if  even  an  imperial  war  were  declar- 
ed, he  might  remain  neuter,  if  the  safely  of  the  empire  were 
not  at  stake. 

Here  then  was  an  empire  of  a  construction,  without  excep 
529 


Of  the  beast  that  was,  and 


REVELATION. 


a?id  the  other  is  not  yet  come ;  and  wiicn  he  cometh,  he  must 
continue  a  short  space. 

11  And  tlie  beast  that  was,  and  is  not,  even  he  is  the  eighth, 
and  is  of  tlie  °  seven,  'and  goeth  into  perdition. 

12  And  ^the  ten  liorns  vvhicli  thou  sawest  are  ten  kings, 

eVcr.lO.f  Ver.g. 


tion,  tlie  most  singular  and  intricate  tliat  ever  appeared  in 
the  world  ;  for  the  emperor  was  on^ly  the  chief  of  the  Germanic 
confederation.''  Germany  was,  therefore,  speaking  in  the 
figurative  language  of  ?!cripture,  a  country  abounding  in  hills, 
or  containing  an  immense  number  of  distinct  principalities. 
But  the  different  German  states,  (as  has  been  before  ob- 
served,) did  not  each  possess  an  equal  share  of  power  and  in- 
Jluence  ;  some  were  nioi-e  eminent  than  others.  Among  them 
there  were  also  a  few  which  might,  with  the  greatest  propriety, 
be  denominated  mountains,  or  states  possessing  a  very  high 
desree  of  political  importance.  But  the  seven  mountains  on 
which  the  woman  sits  must  have  their  elevations  above  all  tlie 
other  eminences  in  the  whole  Latin  world  ;  consequently,  they 
can  be  no  other  than  tlie  seven  electorates  of  the  German 
empire.  These  were,  indeed,  mountains  of  vast  eminence  ; 
for  in  their  sovereigns  was  vested  the  sole  power  of  electing 
the  head  of  the  empire.  But  this  was  not  all ;  for,  besides  the 
power  of  electing  an  emperor,  the  electors  had  a  right  to  capi- 
tulate with  the  new  head  of  the  empire,  to  dictate  the  condi- 
tions on  which  he  was  to  reign,  and  to  depose  him  if  he  broke 
those  cond'itions.  They  actually  deposed  Adolphus  of  Nas- 
sau in  129S,  and  Wenceslaus  in  1400.  They  were  sovereign 
and  independent  princes  in  their  respective  dominions,  liad 
the  privilegium  de  lion  appellando  illimitatiim,  that  of  ma- 
king war,  coining,  and  exercising  every  act  of  sovereignty  ; 
ihty  formed  a  separate  college  in  tlie  diet  of  the  empire,  and 
had  among  themselves  a  particular  covenant,  or  league,  called 
Kur  verein  ;  they  had  precedence  of  all  the  otlier  princes  of 
the  empire,  and  eveii  ranked  with  kings.  The  heads  of  the 
beast,  understood  in  this  way,  is  one  of  the  finest  emblems  of 
the  German  constitution  which  can  possibly  beconceivcd  ;  for 
as  the  Roman  empire  of  Germany  had  the  precedence  of  all 
the  other  monarchies  of  which  the  Latin  empire  was  com- 
posed, the  seven,  mountains  very  fitly  denote  the  seven  PteiN- 
CWAL  powers  of  what  has  been  named  the  Holy  Roman  em- 
pire. And  also,  as  each  electorate,  by  virtue  of  its  union  v.'ith 
the  Germanic  body,  was  more  powerful  than  any  other  Roman 
(Catholic  state  of  Europe  not  so  united  ;  so  was  each  electo- 
rate, in  the  most  proper  sense  of  th^  word,  one  of  the  highest 
elevations  in  the  Latin  world.  The  time  when  the  seven  elec- 
torates of  the  empire  were  first  instituted,  is  very  uncertain. 
The  most  probable  opinion  appears  to  be  that  which  places 
their  origin  sometime  in  the  thirteenth  century.  The  uncer- 
tainty, however,  in  this  respect,  does  not  in  tlie  least  weaken 
the  evidence  of  the  mountains  being  the  seven  electorates, 
but  rather  confirms  it;  for,  as  we  liave  already  observed,  the 
representation  of  the  woman  sitting  upon  the  beast,  is  a  figure 
of  the  Latin  church  in  the  period  of  her  greatest  antliority, 
ppiritual  and  temporal ;  this  we  know  did  not  take  place  be- 
fore the  commencement  of  Ihe  fourieenth  century,  a  period 
subsequent  to  the  institution  of  the  seven  electorates.  Theix- 
fore  the  woman  sits  upon  the  seven  mountains,  or  the  German 
empire  in  its  elective  aristocratical  state  ;  she  is  said  to  sit 
upon  them,  to  denote  that  she  has  the  whole  German  empire 
under  her  direction  and  authority,  and  also  that  it  is  her  chief 
support  and  strength.  Supported  by  Germany,  she  is  under 
no  appreliension  of  being  successfully  opposed  by  any  other 
power  :  she  sits  npou  tlie  seven  mountains,  therefore  she  is 
higher  than  tlie  seven  highest  eminences  of  the  Latin  world  ; 
she  must,  therefore,  have  the  secular  Latin  empire  under  her 
complete  subjection.  But  this  state  of  eminence  did  not  con- 
tinue above  two  or  three  centuries  :  the  visible  declension  of 
the  papal  power  in  the  fourteenth  and  fifteenth  centuries,  oc- 
casioned partly  by  the  removal  of  the  papal  see  from  Rome  to 
Avignon,  and  more  particularly  by  the  great  schism  from 
1377  to  1417,  though  considered  one  of  the  remote  causes  of  the 
Reformation,  was  at  first  the  means  of  merely  transferring  the 
supreme  power  from  the  pope  to  a  general  council,  while  the 
dominion  of  the  Latin  church  remained  much  the  same.  At 
the  council  of  Constance,  IMarchSO,  1415,  it  was  decreed,  "that 
the  synod  being  lawfully  assembled  in  the  name  of  the  Holy 
Ghost,  which  constituted  the  general  council,  and  represented 
the  whole  Catholic  church  militant,  had  its  power  immediately 
from  Jesus  Christ ;  and  that  every  person,  of  whatsoever  state 
or  dignity,  even  the  pope  himself,  is  obliged  to  obey  it  in  what 
concerns  the  faith,  the  extirpation  of  schism,  and  the  general 
reformation  of  the  church  in  its  head  and  members."  The 
council  of  Basil,  of  1432,  decreed,  "  that  every  one  of  what- 
ever dignity  or  condition,  not  excepting  the  pope  himself, 
who  shall  refuse  to  obey  the  ordinances  and  decrees  of  this 
general  council,  or  any  other,  shall  be  put  under  penance,  and 
punished.  It  is  also  declared  that  the  pope  has  no  power  to 
dissolve  the  general  council  without  the  consent  and  decree  of 
the  assembly." — See  the  third  Tome  of  Du  Pin's  Ecclesiasti- 
cal History.  But  what  gave  the  death-blow  to  tlie  temporal 
sovereignty  of  the  Latin  church  was  the  light  of  tlie  glorious 
Reformation,  which  first  broke  out  in  Gerinany  io  1517  ;  and 
in  a  very  few  years  gained  its  way  not  only  over  several  of  the 
creat  principalities  of  Germany,  but  was  also  made  the  es- 
tablished religion  of  other  popish  countries.  Consequently,  in 
530 


is  not,  and  is  of  the  acvett, 

whicli  have  received  no  liingdom  as  yet ;  but  receive  power 
as  kings  one  hour  with  the  beast. 

13  These  have  one  mind,  and  shall  give  their  power  anil 
strength  unto  the  beast. 

14  •>  These  shall  make  war  with  the  Lamb,  and  the  Lamb 

f  D  iin.r.'M.    Zecli.l.lS,19,21.  Cli.  IS.l.h  Ch.lC.  14.&  9. 19. 


the  sixteenth  century  the  woman  no  longer  sat  upon  the  seven 
mountains,  the  electorates  not  only  having  refused  to  be  ruled 
by  her,  but  some  of  them  having  also  despised  and  abandoned 
her  doctrines.  The  changes,  therefore,  which  were  made  in 
the  seventeenth,  eighteenth,  and  nineteenth  centuries  in  the 
number  of  the  electorates,  will  not  alTect  in  the  least  the  in- 
terjiretation  of  the  seven  mountains  already  given.  The  seven 
electors  were  the  arclibishops  of  Mentz,  Cologne,  and  Triers, 
the  count  palatine  of  ihe  Rliine,  the  duke  of  Saxony,  the 
marquis  of  Brandenburgh,  and  the  king  of  Bohemia.  But 
the  heads  of  the  beast  have  a  double  signification,  for  the  an- 
gel says, 

10.  And  there  aie  seven  kings]  Kai  PaaiXeis  crrra  ticrtv, 
they  are  also  seven  kings.  Before  it  was  said,  they  are  seven 
mountains ;  here,  they  are  also  seven  kings,  which  is  a  de- 
monstration that  kingdoms  are  not  here  meant  by  mouritains  ; 
and  this  is  a  farther  argument  that  the  seven  electorates  are 
represented  by  seven  mountains,  for  though  the  sovereigns  of 
tliese  states  ranked  with  kings,  they  were  not  kings  ;  that  is 
to  say,  they  were  not  absolute  and  sole  lords  of  tlie  territories 
they  possessed,  independently  of  the  emperor ;  tor  their  states 
formed  a  part  of  the  Germanic  body.  But  the  seven  heads  of 
the  beast  are  also  seven  kings  ;  that  is  to  say,  the  Latin  empire 
has  had  seven  supreme  forms  of  government ;  for  king  is 
used  in  the  prophetical  writings  for  any  supreme  governor  of 
a  state  or  people,  as  is  evident  from  Deut.  xxxiii.  5.  where 
Moses  is  called  a  king.  Of  these  seven  kings,  pr  supreme 
forms  of  Latin  government,  the  angel  informs  St.  John 

Five  are  fallen,  and  one  is]  It  is  well  known  that  the  first 
form  of  Latin  government  was  that  of  kings,  which  conti- 
nued after  the  death  of  Latinus  428  years,  till  the  building  of 
Rome,  B.  C.  753.  After  Numitor's  decease,  the  Albans  or 
Latins,  instituted  the  form  of  a  republic,  and  were  governed 
by  dictators.  We  have  only  the  names  of  tw:o.  viz.  Cluilins 
and  Metius  Fufetius  or  SufTetius  ;  but  as  the  dictatorship  con- 
tinued at  least  eiglity-eight  years,  there  might  have  bceiv 
others,  tliough  their  names  and  actions  are  unknown.  In  the 
year  before  Christ  665,  Alba,  the  metropolis  of  the  Latin  na- 
tion, was  destroyed  by  Tullus  Hostilius,  the  tliird  king  of  the 
Romans,  and  the  inhabitants  carried  to  Rome.  Tliis  put  an 
end  to  the  monarchical  republic  of  the  Latins  ;  and  tlie  Latins 
elected  two  annual  magistrates,  whom  Licinius  calls  dicta- 
tors, but  who  are  called  prcetors  by  other  v/riters.  This  fonn 
of  government  continued  till  the  time  of  V.  Decius  ?iUis,  the 
Roman  consul;  for  Festus,  in  his  fourteenlli  book,  informs 
us,  "  that  the  Albans  enjoyed  prosperity  till  llie  time  of  king 
Tullus;  but  that  AlTja  being  then  destroyed,  the  consuls,  till, 
the  time  of  1'.  Decius  Mus,  held  a  consultation  with  tlie  La- 
tins at  the  head  of  Fcrentina,  and  the  empire  was  governed 
by  the  council  of  both  nations."  The  Latin  nation  was  entirely 
subjugated  by  the  Romans  B.  C.  336,  which  jiut  an  end  to  t!ie 
government  by  prcBtors,  after  it  had  continued  upwards  of 
three  hundred  years.  The  Latins  from  this  time  ceased  to  be 
a  nation,  as  it  respects  the  name ;  therefore  the  tlircc  forms 
of  government  already  mentioned  were  those  which  the  La- 
tins had  during  that  period  which  the  angel  speaks  of,  when 
he  says,  the  beasl  which  thou  sau-est  was.  But.  as  five  heads, 
or  forms  of  government,  had  fallen  before  St.  John's  time,  it 
is  evident  that  the  two  other  forms  of  government  which  had 
fallen,  must  be  among  those  of  the  Romans;  first,  because 
though  the  Latin  nation  so  called  was  deprived  of  all  autho- 
rity by  the  Romans,  yet  the  Latin  power  continued  to  exist, 
for  the  very  conquerors  of  the  Latin  nation  were  Latins  ; 
and,  consequently,  the  Latins,  though  a  conquered  people, 
continued  to  liave  a  Latin  government.  Secondly,  the  angel 
expressly  says,  when  speaking  to  St.  John,  that  one  is,  that 
is,  the  sixth  head,  or  Latin  form  of  government,  was  then  in 
existence,  which  could  be  no  other  than  the  imperial  pciper, 
tliis  being  the  only  independent  form  of  Latin  government  in 
the  apostolic  age.  It  therefore  necessarily  follows,  that  the 
Roman  forms  of  government  by  whicli  Latium  was  ruled, 
must  be  the  remaining  heads  of  the  beast.  Before  the  subju- 
gation of  the  Latins  by  the  Romans,  four  of  the  Roman  or  Dra- 
conic forms  of  government  had  fallen,  the  regal  poircr,  the 
dictatorship,  the  decemvirale,  and  the  consular  poicer,  of  the 
military  tribunes  ;  the  last  of  which  was  abolished  about  366 
years  before  the  commencement  of  the  Christian  era  ;  none 
of  these,  therefore,  ruled  over  the  whole  Latin  nation-.  But 
as  the  Latins  were  finally  subdued  about  336  B.  C.  the  consu- 
lar government  of  the  Romans,  which  was  then  the  supreme 
power  in  the  state,  must  be  the  ybwrZ/j  head  of  the  beast.  This 
form  of  government  continued,  with  very  little  interruption, 
till  the  rising  up  of  the  triumvirate,  the  fifth  heatt  of  the 
beast,  B.  C.  43.  The  dictatorship  of  Sylla  and  Jlilius  Cesar 
could  not  be  considered  a  new  head  of  the  beast,  as  the  La- 
tins had  already  been  ruled  by  it  in  the  persons  of  Cluilius 
and  Fufetius.  The  sixth  head  of  the  beast,  or  that  which 
existed  in  the  time  of  St.  Jolin,  was,  consequently,  as  we  have 
already  proved,  the  imperial  power  of  the  heathen  Cesars,  or 
the  seventh  draconic  form  of  government- 


!rVic  maiii/icalcrj  on  le.'iich  [he 


CriAFTER  XVII. 


wcma-.'.  sUs,  arc  perplcs,  ij"-*. 


shall  overrome  tlicin :  '  for  he  Is  I-ord  of  lords,  and  Kin?  of 
kings:  k  ;,iid  lliey  Ihal  arc  Willi  him  (;r4  called,  and  cliosen, 
und  fuitlilul. 

15  And  lie  saitli  unto  ine,  I  Tlie  waters  wliicli  thou  Sjf.vest, 
where  the  whore  sitteth,  '"  are  peoples,  and  inullitiules,  and 
nations,  and  tonfines. 

16  And  the  ten  horns  which  thou  sawest  upon  the  beast, 

iDcu. 10.17.  lTim.C.15.  Cli.ie.13.-k  Jer.SO. 44,15.  Ch.H  4.— 1  Isa.S  7.  Ver.l.— 
mCh.13.7. 


And  the  other  is  not  yet  come]  Bishop  Newton  considers 
the  Roman  duchy,  under  the  eastern  emperor's  lieutenant,  the 
exarch  of  Ravenna,  the  seventh  head  of  the  beast.  But  this 
cannot  be  the  form  of  government  signified  by  the  seventh 
head,  for  a  head  of  the  henst,  as  we  have  already  shown,  i»  a 
supreme  independent  form,  oj  Latin  government ;  conse- 
quently, the  Roman  ducliy  cannot  be  the  seventh  head,  as  it 
was  dependant  upon  tlie  exarchate  of  Ravenna:  and  the  ex- 
archate cannot  be  the  head,  as  it  was  itself  in  subjection  to  the 
(Jrcek  empira.  The  Rev.  G.  Faber  hag  ascertained  the  truth 
exactly,  in  denominating  the  Varlovingian  patriciate  the  se- 
venth liead  of  the  beast.  That  this  was  a  supreme  indepen- 
dent form  of  government  is  evident  from  history.  Gibbon,  in 
speaking  of  the  patriciate,  observe.s,  tliat  "  the  decrees  of  the 
senate  and  people  successively  invested  Cliarles  Martel  and 
his  posterity  with  tlic  lionoiirs  of  patrician  of  Rome.  The 
leaders — of  a  powerful  nation  would  have  disdained  a  servile 
title  and  subordinate  office  :  but  the  rci:;n  of  the  Greek  empe- 
rors was  suspended  ;  and,  in  the  vacancy  of  the  empire,  they 
derived  a  more  glorious  commission  from  tlie  pope  and  the 
i;epublic.  The  Roman  ambassadors  presented  tliese  patricians 
with  tlie  keys  of  the  shiiue  of  !St.  I'eler,  as  a  pledge  and 
symbol  of  sovereignty  ;  and  with  a  holy  banner,  vvliich  it  was 
their  right  and  duty  lo  unfurl  in  defence  of  tlie  cluirch  and 
city.  In  the  time  of  Charles  iMarlel  and  of  I'epiu  the  inter- 
position of  the  Lombard  kingdom  covered  the  freedom,  while 
it  threatened  the  safety,  of  Rome;  and  the  patriciate  repre- 
sented only  the  titl(>,  the  service,  the  alliance  of  tliese  distant 
nrotecloi-s.  The  power  and  policy  of  Charlianagne  annihi- 
lated an  enemy,  and  imposed  a  master.  In  his  fust  visit  to 
the  capital,  he  was  received  with  all  the  honours  which  had 
formerly  been  paid  to  the  exarch,  the  representative  of  the 
emperor;  and  these  honours  obtained  some  new  decorations 
from  the  joy  and  gratitude  of  Pope  Adrian  I.— In  the  portico 
Adrian  expected  him  at  the  head  of  his  clergy  ;  they  em- 
braced as  friends  and  equals :  but,  in  their  mai»;h  to  the 
nltar,  the  king,  or  patrician,  assuined  the  right  hand  of  the 
pope. 

Nor  Was  the  Frank  content  with  these  vain  and  empty  de- 
monstrations of  respect.  In  the  twenty-six  years  that  elapsed 
between  the  conquest  of  Louibaidy  and  his  imperial  corona- 
tion. Home,  which  had  been  delivered  by  the  sword,  was  sub- 
j'?';t,  as  his  own,  to  the  sceptre  of  Charlemagne.  The  people 
swore  allegiance  to  his  person  and  family;  in  his  name  mo- 
ney was  coined,  and  justice  W".is  admini.^tcred ;  and  the  elec- 
tion of  the  popes  was  examined  and  conlinued  by  his  autho- 
rity. Ii.Kce[)tanorigiiuil  and  selfiiilierent  claim  of  sovereignty, 
tliere  was  not  any  prerogative  remaining  wliich  the  title  of 
emperor  could  add  to  tlic  patrician  of  Jlume."  The  seven 
heads  of  the  beast  are,  therefore,  the  following  :  The  Regal 
pnieer,  The  Uictatorshiji,  The  power  of  the  Preetors,  The 
Consulate,  The  Triumvirate,  The  Imperial  power,  and  The 
Patriciate. 

And  when  he  cometh,  he  must  continue  a  short  .fpace]  The 
seventh  form  of  government  was  only  to  remain  a  short  time, 
which  was  actually  the  case  ;  for  from  ils  first  rise  to  inde- 
pendent power  to  its  utter  extinction,  there  passed  only  about 
forty-five  years,  a  short  time  in  coini;.uisou  to  the  duration 
of  several  of  the  preceding  forms  of  government;  for  the 
primitive  regal  government  conlinued  at  least  four  hundred 
and  twenty-eiglit  years  ;  the  dictatorsliip  was  in  power  about 
eighty-eiglit  years;  the  power  of  the  pnetoi-s  was  in  being  for 
upwards  of  three  hundred  years;  the  consulate  lasted  about 
two  hundred  and  ei<;hty  years;  and  the  imperial  power  con- 
linued upwards  of  live  hundred  yeai-s. 

11.  And  the  /jea,s-t  Ihal  uras,  and  is  not,  even  he  is  the  eighth, 
and  is  of  tlie  seven,  and  goeth  into  perdition.]  That  is  to  say, 
the  Latin  kingdom  that  h.is  alreadybeen,  but  is  now  no  longer 
nominally  in  existence,  shall  immediately  follow  the  dissolu- 
tion of  the  seventh  form  of  Latin  government ;  ariil  this  do- 
iTiinion  is  c.illed  u^d.ios,  an  eighth,  because  it  succeeds  to  the 
seventh.  Vet  it  is  not  an  eighth  heatl  of  the  beast,  because 
the  beast  has  only  seven  heads  :  for,  to  constitute  a  new  head 
of  the  beast,  the  form  of  government  uiust  not  only  differ  in 
nature,  but  also  in  name.  This  head  of  the  beast  is  there- 
fore, £(c  Twv  lizra,  ONE  of  the  seven.  Consequently,  the  form 
of  government  represented  by  this  head  is  the  restoration  of 
one  of  the  preceding  seven.  The  restored  head  can  be,  there- 
fore, no  other  than  the  regal  state  of  the  Latins,  or  in  other 
words,  the  Latin  kingdom,  (H  Aarti'ti  liactXeta,)  which  fol- 
Iflwed  the  patriciate,  or  seventh  head  of  Latin  government. 
But  the  beast,  in  his  eighth  state,  or  under  his  first  head  re- 
stored, goeth  inin  perdition.  No  other  form  of  Latin  govern- 
ment shall  succeed ;  but  the  beast,  in  hi>  last  or  antichristian 
condition,  shall  be  taken,  together  with  the  false  prophet  that 
wrought  miracles  in  his  sight,  "and  cast  alive  into  a  lake  of 
fire  burning  with  brimstone." 

It  IS  observable,  that  the  eighth  Latin  power  is  called  by  the 


"  these  shall  hate  the  whore,  and  shall  make  her  desolate  "  and 
naked,  and  shall  eat  her  flesh,  and  p  burn  her  wilh  fire. 

17  "i  For  God  hath  put  in  their  hearts  to  fuUil  his  will,  and 
to  agree,  and  give  their  kingdom  unto  the  beust,  'until  tho 
words  of  God  shall  be  fulfilled. 

18  And  tlie  woman  which  thou  sawest  *  is  that  great  city, 
'  which  rciguethover  the  kings  of  the  earth. 


angel  the  Ijeast,  and  also  one  of  his  heads.  This  apparent  dis- 
cordance arises  from  the  double  signification  of  the  heads  : 
for  if  we  take  tlie  beast  upon  which  the  woman  sits  to  be 
merely  a  representation  of  that  secular  power  which  supports 
tliCL  Latin  chun^li,  then  the  seven  heads  will  rc])reseiit  the 
seven  eleCtorutes  of  the  Germanic  empire;  bnl  if  by  tho 
beast  we  understand  the  general  Latin  empire  from  first  lo 
last,  then  what  is,  according  to  the  angel's  first  interpretation 
of  tlie  heads,  called  the  beast,  is,  in  this  case,  only  one  of  his 
lieads. — .^ee  on  ver.  18. 

12.  And  the  ten  horns  irhich  thou  saieest  are  ten  kings, 
which  have  received  no  kingdurn  a.?  yet.  hut  receive  pnirer  us 
kings  one  hour  tcith  the  I/east.]  The  liieaning  oi-horns  has 
already  been  defined  when  speaking  of  those  of  the  dragon. — 
The  meaning  is,  therefore,  as  follows:  Thongli  the  Latin  em- 
pire be  now  in  existence,  the  ten  horns  refer  to  ten  Latin 
kingdoms,  yet  in  futurity,  and  consequently  they  have  re- 
ceived no  dominion  a.s  vet;  for  that  part  of  the  Latin  dorni' 
nation  now  in  power  is  the  sixth  head,  or  imperial  government 
of  the  heathen  Ccsars.  But  tlie  ten  states  of  the  Latins  re- 
ceive dominion  as  monarchies  /jiui/  wpiw,  one  time,  (as  it  may 
be  properly  translated,)  /.  e.  at  the  same  time,  with  the  beast, 
or  that  wliicli  ascendeth  out  of  the  bottomless  pit;  conse- 
quently, the  Latin  empire  here  intended,  is  the  one  which  was 
in  futurity  in  the  apostolic  age. 

1.3.  These  have  one  mind,  und  shall  give  their  potcer  and 
strength  unto  the  beast.]  Therefore  the  ten  horns  must  con- 
stitute the  principal  sliength  of  the  Latin  empiie;  that  is  to 
say,  this  empire  is  to  be  composed  of  the  dominions  of  ten 
nionarchs,  independent  of  each  other  in  every  other  sense, 
except  in  their  implicit  obedience  to  the  Latin 'church.  The 
beast,  in  this  and  the  preceding  verse,  is  distinguished  from 
ils  horns ;  as  the  whole  Latin  empire  is  distinguished  in  his- 
tory  from  its  constituent  powers. — See  on  ver.  10. 

14.  These  shall  make  war  with  the  Lamb,  and  the  Lamh 
shall  overcome  them  :  for  lie  is  Lord  of  lords,  and  King  of 
kiiigs:  and  they  that  are  icith  lam  are,  called,  and  chosen, 
and  faithful]  The  ten  powers  of  tlie  Ifeast  must  compose 
the  secular  kingdom  of  antio4irist ;  for  they  make  war  trilh 
the  Land),  who  is  Christ  Jesus.  This  is  perfectly  true  of  all 
popish  states;  for  they  have  coiistanlly  opposi'd  as  longasthey 
have  had  any  secular  power,  the  progress  of  pure  Christian 
ity.  They  make  war  with  the  Lamb  by  persecuting  Ilis  loi- 
lowc'"s  ;  but  the  Lamb  shall  overcome  litem,  far  ho  is  Lord  of 
lords,  and  Kingof  kings  ;  all  loids  have  tlieir  authority  from 
Him,  and  no  king  can  reign  wiihout  Him  ;  therefore  the  ten 
Latin  kings  are  God's  ministers,  to  execute  His  vengeance 
upon  the  idolatrous  nations.  But  when  these  anlichri.stian 
nionarchies  have  executed  the  Oivine  puriiose,  ihose  that  are 
wilh  the  Lamb,  tlie  called,  the  chosen,  and  the  faithful,  thosn 
who  have  kept  the  tkcth  in  the  love  of  it,  shall  prevail 
against  all  their  adversaries,  because  their  battles  are  fought 
by  the  Lninb,  who  is  their  God  and  Deliverer.— See  chap.  xix. 
19,  20. 

15.  And  he  saith  unto  me.  The  waters  which  thou  sawest, 
where  the  whore  sitteth,  are  peoples,  and  multitudes,  and 
nations,  and  tongues.]  "  So  many  words,"  Bishop  Newton 
observes,  "  in  the  plural  uumber,  (illy  denote  the  great  exten- 
siveness  of  her  power  and  jurisdiction  : — She  herself  glories 
in  the  title  of  the  Catholic  church,  and  exults  in  the  number 
of  her  votaries  as  a  certain  proof  of  the  true  religion.  Cardi- 
nal Bellarmin's  firsl  note  of  the  true  church  is,  the  very  name 
of  the  Catholic  church  ■  and  his  fourth  note  is,  amplitude,  or 
multitude,  and  variety  of  believers ;  for  the  truly  Calholic. 
clnuch,  says  he,  ought  not  only  lo  comprehend  all  ages,  but 
likewise  all  places,  all  nations,  all  kinds  of  men." 

16.  And  the  tc7i  horns  which  thou  sazrest  upon  the  beast, 
these  shall  hate  the  whore,  and  shall  make  hir  desolate  and 
naked,  and  shall  eat  her  flesh,  and  burn  her  with  f  re.]  Here 
is  a  clue  to  lead  us  to  the  right  interpretation  of  l'|-.n  horns  of 
the  beast.  It  is  said  the  ten  horns  shall  hale  the  whore;  by 
which  is  evidently  meant,  when  connected  with  what  follows, 
that  the  whole  of  the  ten  kingdoms  in  the  interest  of  the  Latin 
church,  shall  finally  despise  her  iloetriups,  be  reformed  from 
popery,  assist  in  depriving  her  of  all  influence,  and  in  expo- 
sing her  follies  ;  and  in  the  end  consign  her  lo  utter  destruc- 
tion. From  this  it  follows,  that  no  Roman  Catholic  power 
which  did  not  exi.st  so  late  as  the  Ri  fonnaiioii,  can  be  num- 
bered among  the  horns  of  the  beast  ;  the  hortis  must,  there- 
fore, be  found  among  the  great  states  of  Europe  at  the  com- 
mencement of  the  Reformation.  These  were  exactly  ten,  viz. 
France,  Spain,  Kngland.  Scotland,  The  Empire,  Sweden, 
Denmark,  Poland,  Hungary,  and  Portugal.  In  these  were 
comprehended  mast  of  the  minor  stJites,  not  styled  monarch- 
ies; and  which,  from  their  first  rise  to  the  period  of  the  Re- 
formation, had  been  Mibdiied  hy  one  or  more  of  the  ten  grand 
Roman  Catholic  powers  alre.idy  named.  Consequently,  thesa 
ten  constiluled  the  power  and  strength  of  the  bcuat :  alid  each 

531 


Concluding  observations 


REVELATION. 


on  the  preceding  chapter 


minor  stale  is  cr>Tisidered  a  part  of  tliat  monarchy  under  the 
authority  of  which  it  was  finally  reduced,  previously  to  the 
Reformation. 

But,  it  may  be  asked,  how  could  the  einpire,  which  was  the 
revived  heail  of  tlie  beast,  have  been  at  the  same  time  one  of 
its  horns  t  The  answer  is  as  follows  :  horns  of  an  animal.  In 
the  languase  of  prophecy,  represent  tbe  powers  of  which  that 
empire  or  kingdom  symbohzed  by  the  animal  is  composed. 
Thus  the  angel,  in  his  interpretation  of  Daniel's  vision  of  the 
ram  and  he-goat,  expressly  Informs  ns,  that  "the  ram  with 
two  horns  are  the  kings  of  Media  and  Persia.-'  One  of  the 
horns  of  the  ram,  therefore,  represented  the  kingilom  of 
IMedia,  and  the  other  the  kingdom  of  Persia  ;  and  tiieir  union 
in  one  animal  denoted  the  luiited  kingdom  of  Media  and  Per- 
sia, viz.  tlie  Medo-Persian  empire.  In  like  manner  tlie  beast 
with  ten  horns  denotes  that  the  empire  represented  by  the 
beast  is  composed  of  ten  distinct  powers  ;  and  the  ten  iiorns 
being  united  in  one  beast,  very  appropriately  show  that  the 
monarchies  symbolized  by  these  hoins  are  united  together  to 
form  one  empire ;  for  wo  have  already  shown,  in  the  notes  on 
chap.  xiii.  ver.  \.  that  a  beast  is  the  symbol  of  an  empire. 
Therefore,  as  the  horns  oi  an  animal,  agreeably  to  the  angel's 
explanation,  (and  we  can  have  no  higher  authority)  represent 
all  the  powers  of  which  that  domination  symbolized  by  the 
animal  is  composed,  the  Roman  empire  of  Germany,  as  one 
of  those  monarchies  which  gave  their  p(^ver  and  strength  to 
the  Latin  empire,  must  consequently,  have  been  a  horn  of  the 
beast.  But  the  Germanic  empire  was  not  only  «  Latin  jwwer, 
but  at  the  same  time  was  acknowledged  by  all  Europe  to  have 
prcctdenc'j  of  all  the  others.  Therefore,  as  it  is  not  possible 
1c  express  these  two  circumstances  by  one  symbol,  it  necessa- 
rily follows,  from  the  nature  of  symbolical  language,  that 
what  has  been  named  the  Holy  Roman  empire  must  have  a 
double  representation.  Hence  the  empire,  as  one  of  the  pow- 
ers of  the  Latin  monarcliy,  was  a  horn  of  the  beast,  and.  In 
]iu.v'mg  precedency  of  all  the  others,  was  Its  revived  head. — 
tiee  a  similar  explanation  of  the  tail  of  the  dragon  in  the  notes 
on  chap.  xil.  ver.  4. 

17.  for  God  hath  put  in  their  hearts  to  fulfil  his  will,  and 
to  agree,  and  give  their  kingdom  unto  the  beast,  until  the 
words  of  God  shall  be  fulfilled.]  Let  no  one  imagine  that 
these  ten  Latin  kingdoms,  because  they  support  an  idolatrous 
worship,  liave  been  raised  up  merely  by  the  power  of  man,  or 
the  chances  of  war.  No  kingdom  or  state  can  exist  without 
the  will  of  God  ;  therefore  let  the  inhabitants  of  the  world- 
tremble,  wlien  they  see  a  wicked  monarcliy  rise  to  power  ; 
and  let  tliern  consider  that  it  is  raised  up  by  the  Lord  to  exe- 
cute His  vengeance  upon  ll)e  idolatries  and  profligacies  of  the 
times.  It  Is  said  of  the  kings  In  communion  with  the  chnrch 
of  Rome,  tliat  God  hath  put  in  their  hearts  to  fulfil  his  icill. 
How  is  this  divine  will  accomplished  7  In  the  most  awful  and 
iiillictlve  manner!  In  causing  ten  Latin  kings  to  unite  their 
dominions  into  pne  mighty  empire  for  the  defence  of  the  Latin 
church.  Here  Is  a  dreadful  dispensation  of  Jehovah;  but  It 
is  such  as  the  nations  have  most  righteously  deserved,  be- 
cause wlien  they  had  the  truth,  they  lived  not  according  to  its 
most  lioly  requisitions,  but  loved  darkness  rather  tlian  light, 
because  their  deeds  were  evil.  Therefore  hnth  "  tlie  Lord 
sent  them  strong  delusion  that  they  should  believe  a  lie,  that 
they  might  all  be  damned  who  believe  not  the  trutli,  but  have 
pleasure  in  unrighteousness."  But  this  deplorable  state  of 
the  world  is  not  perpetual;  It  can  only  continue  till  every 
word  of  God  is  fulfilled  upon  His  enemies;  and  wlicn  this 
time  arrives,  (which  will  be  that  of  Christ's  second  advent,) 
then  shall  the  r*on  of  God  slay  that  wicked  "  witii  tlie  spirit  of 
His  mouth,  and  shall  consume  him  with  the  brightness  of  His 

COMING." 

18.  And  the  woman  trhich  thou  sawest  is  that  great  city, 
which  reigneth  over  the  kings  of  the  earth.]  It  has  already 
been  shown  that  the  woman  sitting  upon  the  seven-headed 
beast,  is  a  representation  of  the  Latin  church  ;  here  we  have 
the  greatest  assurance  that  it  is  so,  because  the  woman  is 
called  a  city,  wliich  is  a  much  plainer  emblem  of  a  church,- 
as  the  word  Is  used  imequivocally  In  this  sense  In  so  many 
parts  of  r'cripture  that  we  cannot  well  mistake  Its  meaninir.— 
See  chap.  iii.  12.  xl.  2.  xxi.  10.  xxii.  19.  and  also  Psa.  xlvT.  4. 
Ixxxvii.  3.  Ileb.  xii.  22,  &c.  The  ivoman,  therefore,  must  be 
the  Latin  church;  and  as  the  apostle  saw  her  sitting  upon 
the  beast,  this  must  signify  that  h  £-^«(ra  (i  aa  i.\ti  nv,  she 
hath  A  KINGDOM  over  the  Icings  of  the  earth,  i.  e.  over  the 
kings  of  the  Latin  world,  for  that  this  Is  the  meaning  of  earth 
has  been  shown  before  in  numerous  instances.  That  king- 
noM  which  the  woman  has  over  the  kings  of  the  Latin  world, 
or  secular  Latin  empire,  or,  in  other  words,  the  kingdom  of 
the  Latin  church,  is  the  numbered  Latin  kingdom,  or  Romish 
hierarchy.— See  on  ch.  xiii.  18.  The  woman  Is  also  called  a 
GREAT  city  to  denote  the  very  great  extent  of  her  inrlsdictlon  ; 
for  slie  has  cojiiprehended  witliln  her  walls  the  subjects  of  the 
mighty  dominations  of  France,  !<pain,  England,  Scotland,  The 
Empire,  Sweden,  Denmark,  Poland,  Hungary,  and  Portugal. 
Wliat  an  extensive  city  was  this!  Surely  such  as  to  justify 
the  prophetic  denomination  that  great  ciiy. 

Having  now  gone  through  the  whole  of  the  angel's  interpre- 
tation of  St.  John's  vision  of  a  whore  sitting  upon  the  seven- 
headed  and  ten-horned  lieast,  it  will  be  es-seiitlally  necessary 
to  examine  a  little  more  atteiUlvely  the  eighth  verse  of  this 
>;hapter.     It  has  already  been  shown  that  the  phrases  was,  is 

532 


not,  shall  ascend  nut  of  the  bottomless  pit,  and  yet  is,  refer 
to  the  Latin  kingdom  which  existed  before  the  building  of 
Rome  :  to  the  Roman  empire  in  the  time  of  St.  John  ;  and  to 
the  Latin  empire  which  was  In  futurity  in  the  apostolic  age. 
But  as  the  words  itas,  is  not,  &c.  are  spoken  of  the  beast 
upon  which  the  apostle  saw  the  woman,  or  Latin  chnrch,  sit; 
liow  can  It  be  said  oi  this  beast  that  It  had  an  existence  before 
the  date  of  the  Apocalypse,  wlien  the  woman,  whom  it  car- 
ried, was  not  In  tjeing  till  long  after  this  period  1     And  what 
connexion  has  the  Latin  empire  of  the  middle  ages  with  that 
which  derived  its  name  from  Latlnns,  king  of  the  Aborigines,- 
and  was  subjugated  by  the  ancient  Romans;  or  even  with 
that  which  existed  in  the  time  of  the  apostle  f    The  answer  is 
as  follows: — St.  John  saw  the  beast  upon  which  the  woman 
sat,  with  all  his  seven  heads  and  ten  horns.     Consequently, 
as  the  angel  expressly  says,  that_^t'e  of  these  seven  heads  had 
already  fallen  in  the  time  of  tne  vision.  It  therefore  necessa- 
rily follows,  that  the  apostle  must  have  seen  that  part  of  the 
Latin  empire  represented  by  the  seven-headed  beast,  which 
had  already  been  under  the  emblem  of  five  heads.  Therefore, 
the  woman  sat  upon  the  beast  that  was.    But  It  is  plain,  from 
the  angel's  Interpretation,  that  (he  v,'hole  of  the  seven  head* 
fell,  before  the  beast  upon  which  the  woman  sat,  arose;  and 
yet,  the  woman   is  represented  as  sitting  upon   the  severe 
headed  beast,  to  denote,  as  we  have  before  observed,  that  it  \s 
the  Latin  kingdom  in  its  last  estiite,  or  under  one  of  its  heads 
restored,  which  is  the  secular  kingdom  of  antichrist.     The 
beast  is  also  said  not  to  have  any  existence  in  the  time  of  the 
vision  ;  from   which  it  Is  evident  that  the  monarchy  of  the 
Latins,  and  not  that  of  the  Romans  is  here  intended :  be- 
cause the  latter  was  in  the  time  of  the  vision.     Again,  the 
beast  which  St,  John  saw  had  not  ascended  out  of  the  bottom- 
less pit  in  his  time  ;  consequently,  the  whole  seren  heads  ancf 
ten  horns  were  In  futurity;  for  all  these  heads  and  liorns  rose 
up  out  of  the  abyss  at  the  same  time  with  the  beast.     How  is 
tills  apparent  contradiction  reconciled?    In  the  most  plain  anrf 
satisfactory  manner,  by  means  of  the  angel's  double  interpre- 
tation of  the  heads ;  for  if  the  seven  heads  be  taken  in  the 
sense  of  seven  mountains  (head,  in  the  Scripture  style,  being 
a  symbol  of  precedency  as  well  as  supremacy,)  tlicn  the  beast 
with  all  his  heads  and  horns  was  altogether  in  firturity  in  the 
apostle's  time,  for  the  seven  heads  are  the  seven  electorates 
of  the  German  empire,  and  the  ten  horns  the  ten  monarchies 
in  the  interest  of  the  Latin  chnrch.     Finally,  the  beast  Is  saitt 
to  exist  In  the  time  of  the  vision  ;  therefore,   the  Roman  em- 
pire, which  governed  tlie  world,    must  be  here  alluded  to  ; 
and,  consequently,  tlie  plirnse   and  yet  is,  is  a  proof  that  as 
the  beast  is  the  Latin  kinjrdom,  and  this  beast  is  said  to  have 
an  existence  In  the  time  of  the  apostle,  that  the  empire  of  the 
Cesars,  though  generally  known  by  the  name  of  the  Roman, 
is  in  a  very  proper  sense  the  Latin  kingdom,  as  the  Latin  waa 
the  language  which  prevailed  in  it.    Hence  the  seven-headed 
and  ten-horned  beast  Is  at  once  the  representation  of  the  an- 
cient Latin  power:  of  the  Roman  empire  which  succeeded  it  ; 
and  of  the  Latin  empire  which  supports  the  Latin  churcli. 
Here  is  then  the  connexion  of  the  ancient  Latin  and  Roman 
powers  with  that  upon  which  the  woman  sits.     She  sits  upon 
the  beast  that  was  and  is  not,  because  three  of  his  heads  re- 
present the  tliree  forms  of  government  which   the  ancient 
Latins  had  before  they  were  subjugated  by  the  Romans,  viz. 
Tiie  Regal  Power,  The  Dictatorship,   and  the  Power  of  the 
Praetors.     She  sits  upon  the  boast  which  shall  ascend  cut  of 
tlie  bottomless  pit,  because  all  his  severt  heads,  taken  In  the 
sense  of  mountains,  were   in    futurity  in  the  apostolic  age. 
She  sits  upon  the  beast  that  yet  is,  because  four  of  his  heads 
represent  four  forms  of  government  of  the  Roman  or  Latin 
empire  now  in  exister.ce,  viz.  The  Consulate,  The  Trinmvl- 
rate,  tlie   Imperial  Power,  and   the   Patriciate.     It   Is   hence 
evident  that  the  beast,  in  the  largest  acceptation  of  tliis  term, 
is  a  symbol  of  the  Latin  power  In   general   from  its  com- 
mencement in  I.atinns,  to  the  end  of  time;  its  seven  heads 
denoting  seven  kings,  or  supreme  forms  of  Latin  government, 
during  this  period,  king  or  kingdom,  as  we  have  already 
observed,  being  a  general  term  in  the  prophetical  writings  foi 
any  kind  of  supreme  governor  or  government,  no  matter  by 
what  particular  name  such  may  have  been  designated  among 
men.     Thus  the  Latin  power,  from  the  time  of  Latinus  to  the 
death  of  Numitor,  was  the  beast  under  the  dominion  of  his 
first   head;  from  the  death  of  Numitor  to  the  desfrnction  of 
Alba  it  was  the  beast  under  the  dominion  of  his  second  head  ; 
from  the  destruction  of  Alba  to  the  final  subjugation  of  the 
Latins  by  the  Romans,  it  was  the  beast  under  the  dominion 
of  his  third  head.     And  as  the  four  Roman  forms  of  govern- 
ment which  were  subsequent  to  the  final  contpiests  of  the  La- 
tins, were  also  Latin  dominations,  the   Latin  power  under 
these  forms  of  government  was  the  beast  under  the  dominion 
of  h\s  fourth,  fifth,  sixth,  and  seventh  heads.     The  beast  of 
the  bottomless  pit  which  followed  the  fall  of  all  the  heads  of 
the  sea-beast,  or  general  Latin  empire.  Is,  according  to  the 
angel's  interpretation,  {oy&ooi 0am\tvg,)  an  eighth  king,  j.  e. 
an  eighth  species  of  Latin  power,  or,  in  other  words,  a  supreme 
form  of  Latin  government  essentially  difTering  from  all  the 
foregoing:  yet  as  it  is  nominally  W^c  same  with  one  of  the 
preceding  seven,  it  is  not  accounted  an  eighth  hiud  of  the 
beast.     The  first  heast  of  chap,   xiii,  is  a  description  of  the 
eighth  or  last  condition  of  /Ae  general  Latin  empire,  and  is 
said  to  arise  t/t  rns  da'Xucatis,  out  of  the  sea,  because  the  heads 


7%e  proclamation  that 


CHAPTER  XVIII. 


Bahijlon  is  fallen, 

are  there  taken  in  a  double  sense,  sea  heinsa  general  term  to  I  has  supported  the  \M\n  church  for  more  than  a  thousand 
express  the  orijin  of  every  great  empire  which  is  raised  up  by  ye;irs)  is  peculiarly  styled  Ike  heast,  me  Holy  Ghost,  speaking 
the  sword  :  but  when  (as  in  verse  11.)  one  of  the  heads  of  the  of  Ms  secular  Latin  empire  exclusively,  declares  it  to  be  « 
eea-beast  (viz.  that  secular  power  which  is  still  in  being,  and  |  rni  afivtaa,  from  the  bottomUss  pit. 

CHAPTER  XVIII. 

A  luminous  anset  proclaims  the  fall  of  Babylon,  and  the  caus^  of  it.  1—3.  TVie  followers  of  Gorl  are  exhorttd  to  come  otit 
of  it,  in  order  to  p..fcape  her  anproachine:  punishmenl,i—^.  The  kin  g.<!  of  the  earth  laineyxt  her  fate.  9,  10.  Tht  mer- 
chants also  bewail  her,  11.  The  articles  In  which  she  trafficked  enumerated,  12—16.  She  is  hewniled  also  by  shipmas- 
ters, sailors,  &c.  17—19.  AH  heaven  rejoices  over  her  fall ;  and  her  final  desolation  is  firetuld,  20—24.  (A.  M.  cir.  4100. 
A.  U.  cir.  96.  Inipp.  Flavio  Doinitiano  Ca;s.  Au^.  et  Nerval 

AND  *  after  these  things  I  saw  another  angel  come  down 
from  heaven,  having  groat  power  ;  hand  the  earth  was 
lightened  with  his  glory. 

2  And  he  cried  mislitily  with  a  strong  voice,  saying,  "  R;iby- 
lon  the  great  is  fallen,  is  fallen,  and  "i  is  become  tlie  jiabitation 
of  devils,  and  the  hold  of  every  foul  spirit,  and  "  a  cage  of 
every  unclean  and  hateful  bird. 

3  For  all  nations  '  have  drunk  of  the  wine  of  the  wrath  of 
her  fornication,  and  the  kings  of  the  earth  have  committed 
fornication  with  her,  *  and  the  merchants  of  the  earth  are 
waxed  rich  through  the  •»  ahundance  of  her  delicacies. 

4  And  I  hejird  another  voice  from  lieaven,  saying,  i  Come  out 
of  her,  my  people,  tli.it  ye  be  not  partakers  of  her  sins,  and 
that  ye  receive  not  of  her  plagues. 

5  k  For  her  sins  have  reached  unto  heaven,  and  •  God  hatli 
rempniberetl  lier  iniquities. 

6  ■"  Reward  her  even  as  she  rewarded  you,  and  double  unto 
lier  double  according  to  her  works;  "in  the  cup  which  she 
hath  lllled  "  till  to  her  double. 

7  PHow  mucli  she  hath  glorified  herself,  and  lived  dclicious- 


nCh  17.1.— bEzelc  41.2. -«  Isa.13  19.&21.9.  Jcr.5l..3.  Ch.  14.  S.— <i  Is^  13.81  «i. 
SI.S.&ai.l4.  Jer.rfl.a».i.51  37.— cl3a.l4,a  41.34.11.  M»rk  ,i.2,3.— f  Ch.  H.S  tol7. 
a— eVerll,l5  I»a47.ir>— h  Or,  power.-i  Im.  43.20.!!  53  1 1 .  Jcr.  60  8  St5l.6,45. 
eCor.G.l-.-ltO»n    IS.2n,21.   .ler  S1.9.   .lonah  1.2.-1  Ch  IG  19. 


,.137.8:  Ur 


NOTES. — Verse  1.  The  earth  teas  lightened  with  his  glo- 
ry.] This  may  refer  to  some  extraordinary  messenger  of  the 
everlasting  Gospel ;  who,  by  his  preaching  and  writings 
should  be  the  means  of  diffiising  the  light  of  truth  and  true 
religion  over  tlie  earth. 

2.  Habylon  the  great  is  fallen,  is  fallen]  This  is  a  quota- 
tion friMii  Isa.  xxi.  9.  And  he  said,  Habylon  is  fallen,  is  fal- 
len, and  all  the  graven  images  of  Iter  gods  he  hath  broken 
unto  the  ground.  This  is  applied  by  some  to  Rome  pagan  ; 
l)y  others  to  Rome  pupal ;  and  by  others  to  Jerusalem. 

Is  become  the — hold  of  enryfoul  spirit]  See  the  parallel 
passages  in  the  margin.  The  lignres  here  point  out  tlie  most 
complete  destruction.  A  city  utterly  sacked  and  ruined,  never 
to  be  rebuilt. 

3.  The  wine  of  the  wrath']  Tlic  punishment  due  to  her 
transgressions,  because  they  have  partaken  witU  her  in  her 
sins. — See  the  note  on  chap.  xiv.  8. 

4.  Come  out  of  her,  my  people]  These  words  appear  to  be 
taken  frr.ra  Isa.  xlviii.  20. — ler.  I.  8.  li.  6,  45.  The  poet  Mon- 
tuanus  expresses  this  thought  well : — 

IVrere  qui  sancte  cupilis,  disccditc  Roma: ; 
Omnia  nuum  liceant,  non  licet  esse  honum. 
"  Ye  who  desire  to  live  a  godly  life,  depart  from  Rome :  for, 
Hlthough  all  things  arc  lawful  there,  yet  to  be  godly,  is  un- 
lawful." 

5.  Jier  sins  hcce  reached  unto  heaven]  They  are  become 
so  great  and  enormous  that  the  long-sufl'ering  of  God  must 
give  place  to  His  justice. 

6.  Reward  her  even  as  she  rewarded  you]  These  words  are 
a  prophetic  declaration  of  what  shall  take  place :  God  will 
deal  with  her  as  she  has  dealt  with  others. 

7.  Now  intich  she  hath  glorified  herself]  By  every  act  of 
transgression  and  sinful  pampering  of  the  body,  she  has  been 
preparing  for  herself  a  suitable  and  jiroporiionate  punish- 
ment. 

8.  Therefore  shall  har  plagues  conn]  Death,  by  Die  sword 
of  her  adversaries  ;  mourning,  on  account  of  the  slaughter  ; 
and  famine,  the  fruits  of  the  field  being  destroyed  by  the 
hostile  bands. 

Utteily  burned  with  fire]  Of  what,  city  is  this  spoken  ^ 
Rome  pagan  has  never  been  thus  treated  ;  Alaric  and  Totilas 
burnt  only  some  parts  with  fire.  Rome  papal  has  not  been 
thus  treated  :  but  this  is  true  of  .Jerusalem  :  and  yet  Jerusa- 
lem is  not  generally  thought  to  be  intcndtxi. 

6.  The  kings  of  the  earth]  Those  who  copied  her  supersti- 
tions, and  adopted  her  idolatries. 

10.  Standing  ifar  off]  Beholding  her  desolations  with  won- 
der and  astonishment;  utterly  unable  to  afiord  her  any  kind 
of  assistance. 

11.  The  merchants  of  the  earth]  These  are  represented  as 
mourning  over  her,  because  their  traffic  with  her  was  at  an 
end. 

Bishop  Bale,  who  applies  all  these  things  to  the  church  of 
Rome,  thus  paraphrases  the  principal  p-issages  : — 

"  The  mighty  kinges  and  potentates  nf  the  earth,  not  havinge 
afore  their  eyes  the  love  and  feare  of  God,  have  committed 
with  this  whore  moste  vile  filthvnesse  ;  abusing  Iheiuselves 
by  many  straungc  or  uncommanded  worsliippings,  and  bynd- 
ing  themselves  by  othe  to  observe  hyr  lawis  and  lustoms'  At 
the  examples,  doctrines,  counsels,  and  pcrswasions  of  hyr  holy 
■whoremongers,  have  llicy  broken  the  covenaunts  of  peace; 


ly,  so  much  torment  and  sorrow  give  h^r :  for  she  saith  in  her 
heart,  I  sit  a  '  queen,  and  am  ho  w.dow,  and  shall  see  no 
sorrow. 

8  Therefore  shall  her  plagues  come  '  in  one  day,  death,  and 
mourning,  and  famine  ;  and  *  she  shall  be  utterly  burned  with 
fire  :  '  for  strong  is  tlie  Lord  God  wlio  judg»!tli  her. 

9  And  "the  kings  of  the  earth,  who  have  committed  fornica- 
tion and  lived  deliciously  with  her,  »  shall  bewail  her,  and 
lament  for  her,  "  when  they  shall  see  the  suiokcof  her  burn- 
ing, 

10  Standing  afar  olT  for  tlie  fear  of  her  torment,  saying, 
^  Alas,  alas!  that  great  city  Rabyloii,  that  mighty  cilylJ^fof 
in  one  hour  is  thyjudgment  come 

11  .\nd  '  the  merchants  of  the  earth  shall  weep  and  mourn 
over  her  ;  for  no  man  buyeth  their  merrhandise  any  more  : 

12  'The  merchandise  of  gold,  and  silver,  and  precious 
stones,  and  of  pearls,  and  fine  linen,  and  purple,  and  silk,  and 
scarlet,  and  all  ^  tliyine  wood,  and  all  manner  vessels  of  ivory, 
and  all  manner  vessels  of  most  precious  wood,  and  of  brass, 
and  iron,  and  marble, 

5>.I5, 29  &5I. 24.49  9Tim.4.14Ch  13.10.— nCh, 14  10.— o  Ch.I6  19.-p  Etck.  2S.  2, 
Stc.-q  l»..47.ji  Zoph  2  15.-r  Is*.  4?.  9  Ver.lO  — e  Ch.  17  16.-1  J«r  au.il.  Ch.l!. 
17 -uEzck2t;.  16,17  Ch.l-.a.  Ver.3.-v.Ier.5n4r.-wVef.H.  Ch  IH  3,-i  1». -.il. 
9    rn.l4.S -y  Vtr.17,19— I  Eztk.27.27-3(;.  Vor.  3.— a  Ch  17  4  — b  Or,  sw««. 


batlailed,  oppressed,  spoyled,  ravished,  tyrannously  uiurther- 
ed  innocents  ;  yea,  for  vaine,  foolish  causes,  and  more  vaine 
titles,  as  though  tliere  was  neither  heaven  nor  hel,  God,  nor 
accounts  to  be  made. 

"  .\nd  hyr  initrcdd  marchants,  hyr  sliorne  soldiers,  hir 
masse-nion'gers,  hyrsoule-sellers,  and  hir  inart-brokers,  wax- 
ed very  riclie.  through  the  sale  of  hir  oylcs,  creme,  salt,  wa- 
ter, bread,  orders,  hallowings,  houselings,  ashes,  palme,  waxe, 
frankensence,  beadcs,  crosses,  candlesticks,  copes,  belles,  or- 
ganes,  images,  relitjues,  and  other  pedlary  wares. 

"Tliey  have  gotten  unto  them  pall.ices,  and  princely  houses, 
fat  pastoi-s  anil  parkes,  meadows  and  warrens,  rivers  ana 
jioiules.  villages  and  towns,  cities  and  whole  provinces,  with 
the  divill  and  all  els;  besides  other  men's  wives,  daughters, 
mayde  servantes,  and  children,  whom  they  have  abliominably 
corrupted.  Wliat  prmites  they  have  drawen  unto  lliem  also 
by  the  sale  of  great  bishopricks,  prelacies,  promocions,  bene- 
fices, lot  quaties,  pardons,  purgatory :  besides  the  yearely  rents 
of  cathcdrall  churches,  abhayes,  colleges,  covents,  for  sutes 
and  suche  other. — Specially  slial  they  be  sore  discontented 
with  the  matter,  which  have  with  hir  committed  the  whor- 
dom  of  the  spyrite,  by  many  externc  worshipings,  of  drye 
waflTer  cakes,  oyles,  roods,  rclyques,  ladyes,  iiuages,  scullee, 
bones,  chippes,  oUle  ragges,  showes,  (shoes,)  bootes,  spurres, 
hatte.s,  brecnes,  wh(Kles,  niglit  capes,  and  such  lika 

".'Vnd  tliey  that  have  tired  wantonly  with  hir,  (ver.  9.)  in 
following  hir  idle  observacions,  in  mattenses,  houres,  and 
masses;  in  sensinges,  halowings,  and  font  halowing  ;  in  going 
processions,  with  canapye,  crosse,  and  pyx ;  with  banners, 
streiners,  and  torche  light;  with  such  other  gaudes  to  folish 
for  children. 

"Alas,  alas,  that  great  cyty,  (ver.  10.)  that  beautiful  Babt 
Ion,  that  ble.ssed  holy  mother  the  church,  which  sometime  had 
so  many  popes  pardons,  so  many  bishoppes  blessings,  so 
many  liolye  stacions,  so  many  cleane  remissions  it  pena  el 
culpa,  so  many  good  ghostly  fathers,  so  many  religious  orders, 
so  nuicli  lioly  water  for  spirites,  and  Saint  John's  Gospels, 
with  the  five  woundi's,  and  the  length  of  our  Lord  for  drown- 
ing, is  nowe  decayed  for  ever  ! 

".Mas,  alas,  who  shall  pray  for  us  now?  Who  shall  singe 
dirges  and  trenloles?  Who  shal  5.poilens  of  oursinnesl  Who 
slial  give  us  ashes  and  palmes  J  Wlio  shal  blessc  us  with  a 
spade,  and  singe  us  out  of  purgatory  when  we  are  deade  7  If 
we  lacke  these  things  we  are  like  to  want  heaven.  These  are 
the  desperate  complaints  of  tlie  wicked." 

12.  'J'he  merchandize  of  gold,  and  silver,  <Sc.)  The  same 
author.  Bishop  Bale,  who  was  once  a  priest  of  the  Romish 
church,  goes  on  to  apply  all  these  things  to  that  church  ;  and 
whether  the  text  have  this  meaning  or  not,  they  will  show  us 
something  of  the  religious  usages  of  his  time;  and  Uie  real 
mockery  of  tliis  intolerant  and  superstitions  cinirch.  Speak- 
ing in  reference  to  the  Reformation,  and  tlie  general  light 
thai  had  been  difi'used  abroad  by  tne  word  of  God  which  was 
then  translated  into  the  vulgar  lougue,  and  put  into  tlie  hands 
of  the  people  at  large,  he  says  : — 

"They  will  pay  no  more  money  for  the  housell  sippings, 
bottom  blessings,  nor  for  'seest  me  and  seeet  me  not,'  above 
the  head  and  under  of  their  challicee,  which  in  many  places  be 
of  fine  gold.  Neyther  regardc  they  to  knecle  any  more  downe, 
and  to  kisse  their  pontifical!  rings  which  arc  of  the  same  me- 
tal. They  will  be  no  more  at  coste  to  have  tlic  ayrc  beaten 
533 


TVte  lamentation  over 


REVELATION. 


this  fallen  city. 


13  Ami  cinnamon,  and  oihmrs,  and  ointments,  and  frankin- 
cense, and  wine,  and  oil,  and  fine  flour,  and  wlieat,  and  beasts, 
and  slieep,  and  horses,  and  chariots,  and  *  slaves,  and  ^  souls 
<>f  men. 

14  And  the  fruits  that  thy  soul  lusted  after  are  departed  from 
thee,  and  all  things  whicli  were  dainty  and  goodly  are  depart- 
ed from  thee,  and  tliou  shall  And  them  no  more  at  all. 

15  '  The  merchants  of  tliese  things,  which  were  made  rich 
by  her,  shall  stand  afar  oft'  for  tlie  fear  of  her  torment,  weep- 
ing and  wailing, 

16  And  saying,  Alas,  alas !  that  great  city,  f  that  was  clothed 

cOr,  ho.lies.-dEzek.S'?.  13.— e  Verse  3.  11— fCh.  17.4.— g  Verse  10.— h  Isa.23.14. 
Ezek.a?  3. 


and  the  idols  perfumed  with  tlieir  sensors  at  principall  feastes  ; 
to  have  their  crucifixes  layde  upon  horses,  or  to  have  them 
Bolemply  borne  aloft  in  their  gaddings  abroade;  witli  the  reli- 
gious occupyings  of  their  paxes,  cruettes,  and  other  jewels, 
which  be  o{  silver. 

"  Neyther  passe  they  greatly  to  beliolde  precyous  stones  any 
more  in  their  two-horned  mitere,  whan  they  hallow  their 
churcnes,  give  thoyr  whorishe  orders,  and  tvyuraphantly  mus- 
ter in  processions.  Nor  in  costuous  pearles  in  thcyr  copes 
perrours,  and  chysibilles,  whan  they  be  in  their  prelately 
pompous  sacrifices.  Men,  knowing  the  worde  of  God,  sup- 
poseth  tliat  tlieir  ornaments  of  silk,  wherewith  they  garnishe 
their  temples  and  adorne  their  idolles,  is  very  blasphemous 
and  divillish.  They  thinke  also,  that  their  fayVe  white  rock- 
ets of  rayne.^,  or  fine  linnen  cloath  ;  tlieir  costly  gray  amices, 
of  calaber  and  cattes  taylrs  ;  theyr  fresh  purple  gownes,  whan 
they  walke  for  their  pleasures  :  and  their  read  scarlet  frockes, 
whan  they  preach  lyes  in  the  pulpit,  are  very  superfluous  and 
vayne. 

"  In  tlieir  thynen  wond,  (whom  some  men  call  algume  trees, 
some  hasill,  some  corall,)  piay  be  understande  all  theyr  curi- 
ous buildings  of  temples,  abbeys,  chappels,  and  chambers; 
all  shrines,  images,  cliurch  sfooles,  and  pews  that  are  well 
payed  for  ;  all  banner  staves,  paternoster  scores,  and  peeces 
of  the'  holy  crosse. 

"  The  vessels  of  ivory  comprehendeth  all  their  maundye 
dyshes,  their  ofTring  platters,  their  rellque  chestos,  their  god 
boxes,  their  drinking  horns,  their  sipping  cuppes  for  the  liic- 
cough,  their  tables  whereupon  are  charmed  their  chalises  and 
vesliments;  their  standiches,  their  combes,  their  muske  balles, 
their  pomaunder  pottes,  and  their  dust  boxes,  with  other  toyes. 

"The  vessels  of  precious  stone;  which  after  some  inter- 
pretours,  are  of  precious  stone,  or  after  some  are  of  most  pre- 
cious wood ;  betokeneth  their  costuous  cuppes,  or  cruses  of 
jasper,  jacinct,  amel,  and  fine  beral ;  and  their  alabaster  boxes, 
wherwith  thcyannointe  kinges,  confirme  children,  and  minis- 
ter their  holy  whorish  orders.  Their  pardon  masers,  or  drink- 
ing dishes',  as  iSaint  Benit's  bole.  Saint  Edmond's  bole,  Saint 
Giles's  bole,  Saint  Blifhe's  bole,  and  Westminster  bole,  with 
such  other  holy  reliques. 

'•  Of  hrasse,  which  containeth  latten,  copper,  alcumine,  and 
<ither  harde  metals,  are  made  all  their  great  candlesticks,  holy 
water  kettles,  lampes,  desks,  pyllers,  butterasses,  bosses,  bels, 
and  many  otlier  thinges  moi-e. 

"Of  strong  yron  are  the  braunches  made  that  holde  up  the 
lightes  before"their  false  gods  ;  the  tacks  that  sustayne  them 
for  fallinge  ;.  the  lockes  that  save  them  from  the  ro'bberye  of 
thieves  ;  their  fyre  pnns,  bars,  and  poolyes,  with  many  other 
straunge  ginnes"  besides. 

"  With  marble  most  commonlye  pave  they  their  temples, 
and  build  strong  pillars  and  arches  in  their  great  cathedrale 
churches  and  monasteries  :  they  make  thereof  also  their  supe 
ratities,  their  tnmbs,  and  tlieir  solemne  grave-stones  ;  besides 
their  other  huildinges,  with  freestone,  flint,  ragge,  and  brick, 
comprehended  in  the  same. 

13.  And  cinnamon'^  "By  the  sinamon  is  ment  all  manerof 
costly  spyces,  wheiewith  they  bury  their  byshops  and  foun- 
ders, lest  they  shoulde  stinke  when  they  translate  them  agayne 
to  make  them  saintes  for  advauntnge. 

"By  the  sniellynge  odours,  the  swete  hcrbes  that  they 
ptrewe  abrode  at  thcyr  dedications  and  burials  ;  besydes  the 
damaske  waters,  bawkes,  muskes,  pomaunder,  civet,  and 
other  curious  confections  they  yet  bestow  upon  their  owne 
precious  bodv'i's. 

"The  oyntmentes  are  such  oyles  as  they  mingle  with  rose 
water,  aloes,  and  spike,  with  other  mery  conceits,  wherewith 
they  anoynt  their  holy  savours  and  roods,  to  make  them  to 
sweat,  and  to  smell  swete  when  they  are  borne  abrod  in  pro- 
cession upon  tlieir  high  feastfull  dayes. 

"  Fra?i/,inse>ice,  occupye  they  ofte  as  a  necessarie  thinge 
in  the  sensyiig  of  their  idols,  hallowinge  of  their  paschal,  con- 
juringe  of  their  ploughes;  besydes  the  blessing  of  their  palmes, 
candles,  ashes,  and  their  dead  men's  graves,  with  rcquiescmit 
i?7  pare. 

"  With  ?p!?7csynge  they  theyr  masses  for  money,  they  house]] 
tlie  people  at  Easter,  they  wash  their  aultar  stones  upon 
Maundy  Thursday;  they  fast  the  holy  imber  dayes,  besydes 
other  banketinges  all  the  whole  yeare,  to  kepe  theyr  ilesh 
chaste. 

"  With  oyle  smere  they  younge  infantes  at  baptisme  and 
bishopping;  they  grease  their  massmongers,  and  geve  them 
the  mark  of  madian  ;  they  anele  their  cattell  that  starveth  ; 
and  do  many  other  fetes  els. 

"  F'yite  Jravre,  is  such  a  nierchandyse  of  theirs  as  far  cx- 
534 


in  fine  linen,  and  purple,  and  scarlet,  and  decked  with  gold, 
and  precious  stones,  and  pearls  ! 

17  ^  For  in  one  hour  so  great  riches  is  come  to  nought.  And 
h  every  shipmaster,  and  all  the  company  in  ships,  and  sailors, 
and  as  many  as  trade  by  sea,  stood  afar  olf, 

18  '  .\nd  cried,  when  they  saw  the  smoke  of  her  burning, 
saying,  k  What  city  is  like  unto  this  great  city  I 

19  And  •  they  cast  dust  on  their  heads,  and  cried,  weeping 
and  wailing,  saying,  Alas,  alas  !  that  great  city,  wherein  were 
made  rich  all  that  had  ships  in  the  sea  by  reason  of  her  cost- 
liness !  "*  for  in  one  hour  is  she  made  desolate. 

i  E^ek.S7.3n,31.  Ver.9.— k  Ch.  13.4.— 1  Josh.T.6.    iaam.4.1!>.   .Tob  2. 12.    Ezek.l". 


cedeth  all  other,  and  was  first  geven  them  by  Pope  Alexander 
the  First,  thinkinge  Christes  institution  not  suliicient,  nor 
comly  in  usinge  the  common  breade  in  that  ministerie.  For 
that  ware  hath  brought  them  in  their  plentifull  possessions, 
their  lordshippes,  fatte  benifices,  and  prebendaries,  with  in- 
numerable plesures  els. 

"  Wheat  have  thei  of  their  farmes,  whereof  they  make  par- 
don bread  and  cakes,  to  draw  people  to  devocion  towardes 
them. 

"  Cattell  receive  they,  offered  unto  their  idols  by  the  idiots 
of  the  countries,  for  the  recover  of  sondrye  diseases  ;  besides 
that  Ihey  have  of  their  tithes. 

"  S/iepe  have  they,  sometime  of  their  owne  pastures,  some- 
time of  begginge,  sometime  of  bequestes  for  the  dead,  to  cry 
them  out  of  their  fearful  purgatorye,  when  they  be  asleepe  at 
uiidniglit. 

"  Great  horses  have  they,  for  mortuaries,  for  oflices,  for  fa- 
vers,  giftes  and  rewardes,  to  be  good  lords  unto  thein,that  they 
may  holde  still  their  farmes,  and  to  have  saunder  waspe  their 
Sonne  and  their  heire  a  prieste ;  or  to  admitte  him  \)nlo  a 
mannerly  benefice,  tliat  he  maybe  called 'maister  person, "^ 
and  such  lyke. 

"  CAare/s  have  they  also,  or /io?-.?e  litters,  of  al  manner  of 
sortes,  specially  at  Rome,  with  foote  men  runninge  on  both 
sides  of  them,  to  make  roome  for  the  holy  fathers.  Of  whom 
some  carye  their  owne  precious  bodies,  some  theyr  treasure, 
some  the  blessed  sacramente,  some  holy  reliques  and  orna- 
ments, some  their  whores,  and  some  their  bastardes.  The 
bodyes  of  men  must  needes  be  judged  to  be  at  their  pleasure, 
so  long  as  Christen  provinces  be  tributaries  unto  them,  princes 
oliediente,  people  subject,  and  tlieir  laws  at  their commaunde- 
nient  to  slea  and  to  kyll.  And  to  make  this  good,  who  hath 
not  in  England  payd  his  Peter  peny, sometime  to  acknowledge 
himsclfe  a  bondman  of  theirs,  at  the  receit  of  his  yerely  how- 
sell.  Furthermore  yet,  besides  their  market  musterof  monkes, 
fryars,  and  priestes,  they  have  certayne  bondmen,  of  whom 
some  they  sell  to  the  Venicians,  some  to  the  Genues,  some  to 
ttie  Portingales,  and  some  to  the  Turks,  to  row  in  their  gal- 
leis.  And  laste  of  all,  to  make  up  their  market,  least  any  thing 
should  escape  theyr  hands,  these  unmerciful!  bribers  makefli 
marchaundise  of  the  soules  of  men,  to  deprive  Christe  of  His 
whole  right,  sending  many  unto  hell,  but  not  one  unto  heaven, 
(unlesso  they  maliciously  murther  them  for  the  truth's  sake,) 
and  all  for  mony.  After  many  other  sortes  els,  abuse  they 
these  good  creatures  of  God,  whom  the  Holy  Ghost  heere 
nameth.  Much  were  it  to  shew  here  by  the  cronicles  severally 
of  what  pope  they  have  received  authorytie,  power,  and  charge, 
to  utter  these  wares  to  advauiitage,  and  how  they  came  firste 
by  the  old  idolatrous." 

Several  of  the  most  reputable  MSS.  Versions,  and  some  of 
the  Fathers,  after  cinn aw 0}i,  add  kui  ajioijiov,  and  amomum. 
What  this  shrub  was  is  not  easy  to  say,  though  mentioned  and 
partially  described  by  Pliny  and  Dioscorides.  Some  think  it 
was  a  species  of  ^eranj!<m  ;  others,  the  rose  of  Jericho.  Tt 
was  ail  odoriferous  plant,  supposed  to  be  a  native  of  Assyria  : 
and  is  thus  mentioned  by  Virgil,  .^clog.  iv.  v.  25. — 

Assyrium  vulgo  nasceitir  amomum.  , 

"The  Assyrian  amomum  shall  grow  in  every  soil."  // 

This  is  translated  by  some  spikenard;  by  others,  lady^s        ' 
rose. 

Thyine  wood]  The  Thyne,  or  Thyirt,  is  Said  to  be  a  tree 
\^iose  boughs,  leaves,  stalks,  and  fruit,  resemble  the  cypress. 
It  is  mentioned  hy  Homer,  Odyss.  lib.  v.  v.  60.;  by  Tlieophras- 
tus.  Hist.  Plant,  v.  5.  ;  and  by  Pliny,  Hist.  Nat.  lib.  xiii.  c.  16. 
IIow  much  the  difTerent  articles  mentioned  in  the  12th  and 
13th  verses  were  in  request  among  the  ancients,  and  how 
highly  valued,  every  scholar  knows. 

Slaves]  XwfjaTcoi',  the  bodies  of  men ;  probably  distinguish- 
ed here  from  xpvxt'i,  souls  of  ihen;  to  express  bondmen  and 
freejnen. 

14.  And  t/ie  fruits  which  thy  soul  lusted  after]  Kai  f;  onoipa 
Tr]i  CTTtOvfiias  rrii  ipvxris  o-nv.  As  otrbipa  signifies  autumn, 
any  and  all  kinds  of  autumnal  fruits  may  he  signified  by  the 
word  in  the  above  clause. 

Dainty  and  goodly]  Ta  'Xtirapa,  delicacies  for  the  table. 
Ta  'XainTpa,  what  is  splendid  and  costly  in  apparel. 

1.5.  Stand  afar  off]    See  ver.  10. 

16.  Clothed'  in  fine  linen,  and  purple,  Ac]  The  verb 
iTtpiPaWr.adai,  which  we-liere  translate  clot/ied,  signifies  often 
to  abound,  be  enriched,  laden  with  ;  and  is  so  used  by  the 
best  Greek  writers :  see  many  examples  in  Kypke.  These 
articles  are  not  to  be  considered  here  as  personal  ornaments 
but  as  articles  of  trade  or  merchandise,  in  which  tliis  city  traf- 
ficked. 


Rejoicings  over  her 


CHAPTER  XIX. 


80  "  Rejoice  over  lier,  tJiou  lieaven,  and  ye  holy  apostlps  and 
prophets ;  for  "  God  hath  aveng.d  you  on  her. 

21  And  a  mighty  angel  took  up  a  stone  like  a  great  millstone 
and  cast  a  mto  the  so,■^  saying,  p  Thus  with  violence  shall  that 
great  city  Babylon  be  thrown  down,  and  ■>  shall  be  louiid  no 
more  at  all. 

22  'And  the  voice  of  harpers,  and  musicians,  and  of  oi'-ers 
and  trumpeters,  ^hall  be  heard  no  more  at  all  in  thee:' and 
no  craftsman,  of  whatsoever  craft  Ae  6»  shall  be  found  any 

l«^S.&16a).-rl,.24,8.  Jcr.7.34  t  lels  &».%    kzck.20  nr"^    "■^'■*' "'' *- ''■ 

17  Every  shipmaster^  Captains  of  vcssel^Tome  think 
ptlots^r^  meant  and  tins  is  most  likely  to  be  the  meaning  of 
the  orig.na  word  Kv/3cp,r,Tni.  This  description  appears  to  be 
at  least  partly  taken  from  E/.fk.  xx vii.  26— 2S 

nA'""  "//  "'"  ""T"'^  '"  •''">''  '^'"  ™5  ''^'  ^"•'  '^o""^  '« 
o//iAof,  the  croicil  or  passengers  aboard:  but  the  best  M.S>< 
and  Versions  have  Kai  ,rns  b  em  romw  Tr\ti.w,  those  who  sai'l 
Jromplace  to  place ;  or  such  as  stop  al  particular  placi-s  on  the 
coast,  without  performing  ihe  whole  voyage.  This  sufficient  v 
marks  the  traffic  on  the  const  of  tlie  Medite?ranoan  Sea  So  e 
.',','h!..i  ,^^}  *^'"  ^"'''""  '''"°'"  '^""'«')  at  the  island  of'  Sicily  ■ 
o  hers  at  dUferem  ports  m  Greece  ;  some  ai  Corinth,  others 
niJ'"'  """"le  various  islands  of  the  yEgean  Sea:  some  at 
niwdes,  Pamphytia,  &c.  &c.  as  in  those  Umes,  in  which  th^ 
V^^^-ZT^  "nknown  every  voyage  was  performed  coa,i 
^SmZ^''', ''""'', "2-  'Hiossible,  within  siiht  of  the  land 

l»-   nhat  ci\.y  \s  like  unto  this  great  city!]    Viz    in  ina<rni 
tiuie,  power,  and  luxury.  ./  J     "^-  in  inagni- 

«,v'n'nf^'fi2  """  ''"""  °"  i'^*''"  '"'"'^^'^    Thev  showed  every 
VZ^l  '  t  ^:"^'!1  ^■■5,/^:"^ '^--'a'j-'  -er  this  gie^ 


fall,  and  utter  ruin. 

more  in  thee ;  and  the  sound  of  a  millstone  -shall  he  Imir^  „« 
more  at  all  in  thee  ;  "^  "'^"™  "•* 

23  "And  the  light  of  a  candle  shall  shine  m  more  at  all  in 
thee ;  t  and  the  voice  of  the  bridegroom  and  of  the  b rule  sl.aU 
be  hoard  no  more  at  all  in  thee  :  for  "  tiiv  niorr]  ai  ,  were 

naurl  ""Ive/  ""  ^^^'^ '  '  ""'  "^  '"^  ---'-  ^^ 
4^'"^  ^  ■?>  t..r^^J^r^ali!:f  ^rtl^^a*^^^'  ^'"^  °^ 

"  ""  '         -.       -  -.   -  3;.8.-v2Kin[;.n.a    ^,h. 


iiii,„.,i  ..,1  .  V '„  "^  laiiiciiiauon  over   Ills  great 

drawn  Ifc//"""'''''-]'. '"  '^'  '^'  exceedingly  strong  and\vell 
«3rawn.  Here  is  no  dissembled  sorrow;  all  is  real  to  the 
fnourners,  and  anecting  to  the  spectators  ''® 

the^^oA-^-  *r  > V  ^"^'■■r"'""-  f  'Ae  .-"rf'y.  and  an  enemy 

thrLr',""  ''''"!,J>'>'<^"ee  shall  that  great  cit,,  Babylon  he 
th.owndoirn]    Tiiis  action  is   finely  and  forcibly  expressed 

./  K^«A,  TToA.j      riie  inillslone  will  in  falling  have  not  only 

an  acceeiated  force  from   llie  law  of  gravitation-  bn        i^ 

force  WU    be  greatly  increased  bv  llie  projectile  forc^  impress 

ITn  /'  ''y  "'•'  P»"'<='"  "'"  "'C  destroying  an-el  ""P'^ss 

one  ice  ot-^^'fl'"^  ""  ""'n?.'f  •"'  ""'  '"  "°''  e"vernment,  conse- 
quence, or  influence.  This  is  true  of  ancient  Babylon  ;  we 
are  not  certain  even  of  the  place  where  it  stood,  "it  is  aNo 
11  lie  ol  Jerusalem:  her  government,  consequence,  and  inllu- 
inice,  arc  gone.  It  is  not  true  of  Rome  pagan,  nor.  as  yet  of 
Home  papal:  tlie  latter  still  exists;  and  the  former  is  most 
intimately  blended  with  it ;  for  in  her  religious  service  Rome 
f^'Ifni'f  '"^•'a'"';'' .'"''"  Iji'ignnge;  and  many  of  her  heathen 
temples  has  .-.^lie  dedicated  to  saints,  real  or  reputed;  and  in- 
corporated many  of  her  superstitions  and  absurdities  in  a  pro- 

.n^.^,       ■,'"'","  ""V'""-     "  '^  ""'"■  ^''^^  "lat  many  idols  are 

w  "^"iLS,  'J'PtI  "ii'li'i-  the  names  of  Christian  saints  !  ■ 

2a.    J  he  voice  of  harpers,  &c.]    This  seems  to  indicate  not 

only  a  total  destruction  of  iiitluence.  &c.  but  also  of  heins     It 

seems  as  i|  this  city  was  to  be  swallowed  up  by  an  earthquake   ' 

or  burnt  vp  by  tire  from  heaven.  ' 

2.1.  By  thy  sorceries]  Politic.il  arts,  state  tricks,  counterfeit 

miracles,  and  deceptive  mananivrcs  of  every  kind.     This  may 

tu^tXuriLhV'"  '''"'  "'"^  "'  ^'"  '^"'•''''  ""'"=•'  «'"'  -^o" 

24.  In  her  was  found  Ihe  blood  of  the  prophrls.  &c  1  She  wa=i 

4r/'/^"'//T/'","'  """•'''^'■."'-  of  Prophe.5  ami  of  rigliieous  men. 

And  of  all  thai  were  slain  upon  the  earth.]  This  refers  to  her 

co«;i.<te/s  and  ;H;?»c«fe,  exciting  other  nations  and  people  to 

persecute  and  destroy  the  real  followers  of  God.     There  is  i  o 


city  to  winch  all  iUcae  tilings  are  yet  applicable;  therefore  we 
may  presume  that  the  prophecy  remains  yet  to  be  fulfilled. 

Bishop  Bale,  who  applies  this,  as  before,  to  the  Romish 
cimrcli,  lia.s,  on  vcr.  22.  given  some  information  to  the  curious 
antirfuary.  ' 

"But  lie  certaine,"  says  he,  "and  sure,  thou  myscrable 
church  that  thou  shalt  no  longer  enjoy  the  commodious  plea- 
snresof  a  free  cittye.-The  merry  noyes  of  Ihein  that  play 
upon  harpes,  lutes,  and  .fidels ;  the  sweet  voice  of  musicians 
hat  sing  with  virginals,  vials,  and  chimes;  the  armonv  ol 
them  that  pipe  in  recorders,  flutes,  and  drums  ;  and  the  sliirlc 
sliowt  of  /rK»,/>e/,9,  waits,  and  shawmes,  sUM  no  more  be 
lieanl  m  thee,  to  the  deliglit  of  men.  Neyther  shall  the  sweet 
organs,  containing  the  melodious  noyse  of  all  manner  of  in- 
struments  .ind  byrdes,  be  plaied  upon  ;  nor  the  great  belles  be 
rong  after  that ;  nor  yet  the  ./re../,  discunt,  prick  song,  conn- 
ter.point,  mulfabinden,  be  call  -d  for  in  thee;  which  krt  the 
very  sinagog  of  Sathan.  Thy  lascivious  annonye,  and  dclec- 
table  nnisiqiie,  mncli  provoking  the  weake  hartes  of  men  to 
nieddle  in  thy  abliominable  whordom,  by  the  wantonncs  of 
Idolatry  in  that  kinde,  shall  perish  with  thee  for  ever  No 
running  or«;;ffcrcari'er,  paynter,  nor  gilder,  embroderer, 
goldsmith,  nor  silk-worker  ;  Avith  such  other  like  of  what  oc- 
cupacion  soever  they  be,  or  have  bene  to  thy  commodity, shall 
never  more  be  found  so  agayne. 

"Copes,  cniettes,  candelstickes,  miters,  crosses,  sensers 
crismatons,  coriiorasses,  and  chalice.s,  wliich  fortliy  whorishe 
hohnes  might  not  somtiine  be  touched,  will  thmi,  for  thy  -Jake 
be  abhorred  of  all  men.  NeVer  more  shall  be  buikled  for 
mnrchaiiLs  of  Ihi  livery  and  mark,  palaces,  temple.^  abbeys 
collages,  covent.s,  clmuntries,  fair  houses,  and  liorcherds  of 
plesure.  Ihe  clapping  noi.se  of  neyther  wyiidniil,  horsemil. 
nor  wa  erniil,  shal  any  more  be  heard,  to  the  glutlenous  feed! 
111?  of  thy  pulled  up  porklings,  for  the  mainlcnaunce  of  thine 
Idle  observacions  and  ceremonies.— For  thy  mitred  mar- 
chaunrs  were  sumtinies  princes  of  the  earth,  whan  thevreieu- 
ed  in  their  roialty  Thy  shorn  shavelinges  were  lordes  over 
he  multitude,  whan  Ihey  held  their  ].riestly  authority  over 
the  soules  and  bodies  of  men.  Yea,  anil  witl/thy  privy  legar- 
demai.i,  with  thy  juggling  castes,  with  thy  craftes  ami  en- 

wmirdeceyTed'.''^  ^^  '•'''"'  "'"'"'"""  """"^  ""'='°"'^  "^  '^^ 
This  is  very  plain  language  ;  and  thus,  on  all  hands,  h  mon- 
sirous  system  ,.!  supcrslitioii  and  idolatry  was  atlaeke.i  bvour 
refonners;  and  with  these  unfurbished  weapons,  diierled  bv 
^ILTf.  "^V^%"i^-">?  tio'l.  popery  w,-,s  'driven  from  the 
thiore  from  ho  bench,  from  the  universities,  and  from  the 
churches  of  this  favoured  kingdom.  And  by  a  proper  appli! 
cation  of  scripture,  and  by  a  universal  difTusion  of  the  word 
of  (.od  It  may  be  soon  driven  from  the  face  of  the  universe 
And  when  the  inventions  of  men  are  separated  from  that 
church,  an,  ,t  becomes  truly  regenerated  T  and  of  this  it  is 
highly  cipable,  as  among  its  monstrous  errors  and  absurdities 
It  contains  all  the  essential  truths  of  OoJ,  it  will  become  a 
praise  and  a  glory  in  the  earth.  Protestants  wish  not  its  de- 
struction,  but  its  reformation. 

Some  tliere  may  be,  who,  in  their  zeal  for  truth,  would  pull 
tlie  whole  edifice  to  pieces  ;  but  this  is  not  flod's  method  -He 
destroys  what  IS  evil,  and  saves  what  is  gocKl.  It  is  reforma. 
Hon,  n.H  annihilation,  that  this  church  needs. 


CHAPTER  XIX. 

is  opened;  and  JesusUlJ  u'oTdXrGod  apt^^^^^^^^  angel,  but  is  precented,V     Ile^veA 

thesun  invitesall  the  fowls  of  heaven  to  cZTetoZsupZ^^^^^^^  ^"  °"6'*' '» 

the  kings  of  the  earth,  gather  together,  to  make  war  with  Ylin  iltlosifsonlhcwllle  trJ       ,  f;     '  "'^f"-".^.  Prophet  and 
utterly  destroyed,  19-21.     [A.  M.  cir.  4100.     A.  D.  cir.  96.     Impp  FlLwo  DomTttano  C^s.'^  "'"^ 


AND  after  these  things  "I  heard  a  great  voice  of  much  peo- 
pie  in   heaven,  saying.  Alleluia;  b  Salvation,  and  "lory 
and  honour,  and  power,  unto  the  Lord  our  God  :  =      ." 

2  For 'true  and  righteous  are  his  judgments  ;  for  he  hath 
judged  the  great  whore,  which  did  corrupt  the  earth  with  her 
»ci..ii.i:..-bch4.ii,fc-.io.ig.fc  la.io.-c  ci..i5.?.&  ic.7.->i  Utu.aiu. 

NOTESj—Verse  1.  I  heard  a  great  voice  of  much  people  in 
heaven]  The  idolatrous  city  being  destroyed,  and  the  blood 
ol  the  martyred  saints  being  avenged,  there  is  a  universal  joy 
mnongthe  redeemed  of  the  Lord,  which  they  commence  with 
the  word  n>  ^^Sn  Hallelu-Yah,  pmise  ye  Jah,  or  Jehovah; 
jvhich  the  Sepluagml  and  f=t  .John  from  them,  put  into 
Rreek  letteis,  thus,  AXX>jXo«ia,  Altelou-ia :  a  form  of  praise 
Which  the  heatlicns  appear  to  have  borrowed  from  the  Jews, 


fornication,  and  "i  hath  avenged  the  blood  of  hisseivants  at 

MPl    ilflllu. 

3  And  again  they  said,  Alleluia.    And  '  her  smoke  rose  up 
tor  ever  and  ever.  ' 

4  And  f  the  four  and  twenty  elders,  and  Ihe  four  beasts,  fell 

Ch.G.lO.iclSy.-,  |,aM  10.  Ch.  ij  ll.i;,  13.9,|i.-f  Ch  4  4,SMl  t  S.  II. 

as  is  evident  from  their  pa:aus,  or  hymns  in  honour  of  Apollo, 
which  began  :,iid  ended  with  t\c\cv  'in,  elclcu  ie ;  a  mere  cor! 
ruption  of  the  Hebrew  words.  It  is  wortliv  of  remark,  that 
the  Indians  of  Aorlh  America  have  the  same  word  in  their 
religious  worship,  and  use  it  in  the  same  sense.  "  In  their 
places  of  worehip,  or  beloved  square,  they  dance  someiimee 

I?L1.„  r  »","''"',"''J'i'>f  '"  ^  '"''^'"?  Posliiie,  and  freqiii-ntly 

singing  Italleluyah    ^  e  ho  wah  ;  praise  ye  Vali,  Ve  ho  va)) ;'' 

535 


TAc  august  title  and 


REVELATION. 


character  of  Jesus  Christ. 


down  and  worshipped  God  that  sat  on  the  throne,  saying, 
s  Amen  ;  Alleluia. 

5  And  a  voice  carae  out  of  the  throne,  saying,  h  Praise  our 
God,  all  ye  his  servants,  and  ye  that  fear  him,  >  both  small  and 
great. 

6  k  And  I  heard  as  it  were  the  voice  of  a  great  multitude, 
and  as  the  voice  of  many  waters,  and  as  the  voice  of  mighty 
thunderings,  saying,  Alleluia:  for  '  the  Lord  God  omnipotent 
reigneth. 

7  Let  us  be  glad  and  rejoice,  and  give  honour  to  him :  for 
'^  the  marriage  of  the  Lamb  is  come,  and  liis  wife  hath  made 
herself  ready. 

8  And  "  to  her  was  granted  that  she  should  be  arrayed  in  fine 
linen,  clean  and  "  white :  '  for  the  fine  linen  is  the  righteous- 
ness of  saints. 

9  And  he  saith  unto  me.  Write,  "J  Blessed  are  they  which 
are  called  unto  (he  marriage  supper  of  the  Lamb.  And  he 
saith  unto  me,  ■■  These  are  the  true  sayings  of  God. 

10  And  '  I  fell  at  his  feet  to  worship  him.  And  he  said  unto 
me,  '  See  thou  do  it  not :  I  am  thy  fellow-servant,  and  of  thy 

g  1  Chrnn  16.36.  Keh.5.13.&  3.6.  Ch.5.14.—h  Psa.l34.1.a  135,1.— i  Ch.U.  I8.&. 
20.12.— k  E/.o!(.I.24.&43.8.  Ch.H.S.— I  Ch.  U.  15,  17.&  12.  I0,&2l.'2.-m  Matt. 22. 
2. &  25: 10.  2  Cor.  11. 2.  Ei>h.5.32.  Ch.21.B,  9.— n  Ch.45. 13,  14.  Ezck. 16.10.  Ch.3. 
18.— o  Or,  bright.— p  Psalm  132.9.- q  MaU.22.2,  3.  Luke  14. 15,  16.— r  Ch.ai.5.&.  22. 
C— sCh  2l.A.-t  Acts  10  26.SI.  14,14,15.     (:h.a3.9. 


probably  the  true  pronunciation  of  the  Hebrew  7vr\>,  which 
we  call  Jehovah. — See  Adair's  History  of  the  American  In- 
dians. 

Salvation]  He  is  the  sole  Author  of  deliverance  from 
sin:  the  glory  of  this  belongs  to  Him,  the  honour  should  be 
ascribed  to  Hiu),  and  His  power  is  that  alone  by  which  it  is 
effected. 

2.  For  true  and  righteoua]  His  judgments  displayed  in  sup- 
porting His  followei-s,  and  punishing  His  enemies,  are  true, 
according  to  his  predictions ;  and  righteous,  being  all  accord- 
ing to  infinite  7Ms<(ce  and  equity. 

3.  Iltr  smoke  rose  up]  There  was,  and  shall  be,  a  continual 
evidence  of  God's  judgments  executed  on  this  great  lohore,  or 
idolatrous  city  ;  nor  shall  it  evermore  be  restored. 

4.  The  four  and  ticenty  elders]  The  true  church  of  the 
Lord  Jesus,  converted  from  among  the  Jews, — See  chap.  iv. 
10.  V.  14. 

ij.  Praise  our  God,  &c.]  Let  all,  whether  redeemed  from 
among  Jews  or  Gentiles,  give  glory  to  God. 

6.  J'he  voice  of  a  great  multitude]  Tliis  is  the  Catliolic,  or 
universal,  church  of  God,  gathered  from  among  the  Gentiles. 

The  Lord  God  omnipotent  reigneth]  'Effatrikcvae  Kvpiy;  b 
Scoi  b  TTaiiTOKf,aTo>p.  Many  excellent  MSS,,  most  of  the  Ver- 
sions, with  Andreas  and  Are/has,  the  two  most  ancient  com- 
mentators on  this  book,  add  iixov,  our,  after  b  Qcoi ;  and,  ac- 
cording to  this,  the  text  reads  emphatically  thus,  odr  Lord 
God,  the  Almighty,  reigneth.  What  consolation  to  every  ge- 
nuine Christian,  ihat  his  Lord  and  God  is  the  Almighty  ;  and 
that  this  Almighty  never  trusts  the  reins  of  the  government  of 
the  universe  out  of  His  hands  !  What,  therefore,  has  His 
church  to  fear? 

7.  The  inarriage  of  the  Lamb  is  come]  The  meaning  of 
these  figurative  expressions  appears  to  be  this  :  after  this 
overthrow  of  idolatry  and  superstition,  and  the  discomfiture 
of  antichrist,  there  will  be  a  more  glorious  state  of  Christian- 
ity tlian  ever  was  before. 

8.  Arrayed  in  fine  linen]  A  prediction  that  the  church 
should  liecoine  more  pure  in  her  doctrines,  more  pious  in  her 
experience,  and  more  righteous  in  her  conduct,  tlian  she  had 
ever  been  from  her  formation. 

The  fine  linen  here  spoken  of,  is  not  the  righteousness  of 
Christ'imputed  to  believers,  for  it  is  here  caWeA  the  righteous- 
ness of  tlie  saints ;  that  which  the  grace  and  Spirit  of  Christ 
lias  wrought  in  them. 

9.  Blessed  are  they  which  are  called  unto  the  marriage  sup- 
per] This  is  an  evident  allusion  to  the  marriage  of  the  King's 
Son,  Matt.  xxii.  2,  &c.  where  the  incarnation  of  our  Lord,  and 
the  calling  of  Jews  and  Gentiles,  are  particularly  pointed  out. 
See  the  notes  there.  Blessed  are  all  they  who  hear  the  Gospel, 
and  are  thus  invited  to  lay  hold  on  everlasting  life. 

10.  I  fell  at  his  feet  to  worship  him]  Great  as  this  angel  was, 
St.  John  could  ntii  mistake  him  either  for  .Jesus  Christ,  or  for 
God  the  Father ;  nor  was  his  prostration  intended  as  an  act  of 
religious  worship.  It  was  merely  an  act  of  that  sort  of  reve- 
rence which  any  Asiatic  would  pay  to  a  superior.  His  mis- 
take was  the  considering  that  he  was  under  obligation  to  the 
angel,  for  tlie  information  which  he  had  now  received.  This 
mistake  the  angel  very  properly  corrects,  showing  him  that  it 
was  from  God  alone  this  intelligence  came ;  and  thai  to  Ilim 
alone,  the  praise  was  due. 

I  am  tliy  fellow-servant]  No  higher  in  dignity  tlian  thyself ; 
employed  by  the  same  God,  on  the  same  errand,  and  with  the 
same  testimony,  and  therefore  not  entitled  to  thy  prostration  : 
worship  God;  prostrate  thyself  to  Him,  and  to  Him  give 
tlianks. 

1'he  testimony  of  Jesus  is  the  spirit  of  prophecy.]  As  this 
is  a  reason  given  by  the  angel  why  he  should  not  worship 
him,  the  meaning  must  be  this  :  I,  who  have  received  this 
spirit  of  prophecy,  am  not  superior  to  thee  who  hast  received 
the  testimony  nf  Christ,  to  preach  him  among  the  Gentiles ; 
for  the  commission  containing  such  a  testimony  is  equal  to 
the  gift  of  the  spirit  of  prophecy.  Or,  the  spirit  of  prophecy 
is  a  general  teslimonv  concerning  Jesus  ;  for  lie  is  the  scope 
536 


brethren   "  that  have  the  testimony  of  Jesus  :  worship  God  : 
for  the  testimony  of  Jesus  is  the  spirit  of  prophecy. 

n  ^-  And  I  saw  heaven  opened,  and  behold  "  a  white  horse ; 
and  he  that  sat  upon  him  was  called  *  Faithful  and  True  ; 
anil  y  in  righteousness  he  doth  judge  and  make  war. 

12  '■  His  eyes  were  as  a  flame  of  fire,  *  and  on  his  head  tcere 
many  crowns;  band  he  had  a  name  written,  that  no  man 
knew  but  lie  himself 

13  °  And  he  was  clothed  with  a  vesture  dipped  in  blood : 
and  his  name  is  called  dThe  Word  of  God. 

14  '  And  the  armies  which  were  in  heaven  followed  him  up- 
on white  horses,  f  clothed  in  fine  linen,  white  and  clean. 

15  And  ^  out  of  his  mouth  goeth  a  sharp  sword,  that  with  it 
he  should  smite  the  nations  :  and  >>  he  shall  rule  them  with  a 
rod  of  iron  :  and  i  he  treadeth  the  wine- press  of  the  fierce- 
ness and  wrath  of  Almighty  God. 

16  And  It  he  hath  on  his  vesture,  and  on  his  thigh,  a  name 
written,  l  KING  OF  KINGS,  AND  LOUD  OF  LORD.*. 

17  And  I  saw  an  angel  standing  in  the  sun  ;  and  he  cried 
with  a  loud  voice,  saying  "  to  all  the  fowls  that  fly  in  the  midst 

u  1  John  5  10.  Ch,12.17.— V  Ch.15.5.— w  Ch  6,2.— x  Ch.3. 14.— >  l3a.U.4.-»  Ch. 
I.H.aa.  18— aCh  6  2.- bCh,2  17.  Verse  16.— c  Isu.63.9,  3.— d  .lohn  1.1.  1  John 
5.7.— eCh.H.'iO.— fiM«t.2a.3.  Ch.4.4.&  7.9  -g  laa  11.4.  2  Theas.a.S.  Ch.1.16. 
Ver.21  — h  Psa.2,9.  Ch.2.27  &  13  5  — i  lsa.63.3,  Ch.l4.l9,aO.— k  Ver,  12.— 1  Dan.a. 
47.   1  Tim. 6. 15    Ch  17.14.— in  Vcr.21. 


and  design  of  the  whole  Scripture;  to  him  gave  all  the  pro- 
phets icitness  ;  take  Jesus,  His  grace,  Spirit,  and  religion,  out 
of  the  Bible,  and  it  has  neither  scope,  design,  object,  nor  end. 

11.  A  white  horse]  This  is  an  exhibition  of  the  triumph  of 
Christ  after  the  destruction  of  his  enemies.  The  white  horse 
is  the  emblem  of  this:  and  faithful  and  true  are  characters 
of  Christ. — See  cliap.  iii.  14. 

In  rig/iteousness  doth  he  judge  and  make  war]  The  wars 
wliich  He  wages  are  from  no  principle  of  ambition,  lust  of 
power,  or  extension  of  conquest  and  dominion :  they  are 
righteous  in  their  principle  and  in  their  objects  And  this  is 
perhaps  what  no  earthly  potentate  could  ever  say. 

12.  His  eyes  were  asajlame  of  fire]  To  denote  the  piercing 
and  all-penetrating  nature  of  His  wisdom. 

On  his  head  were  tnany  crowns]  To  denote  the  multitude 
of  His  conquests,  and  the  extent  of  His  dominion. 

A  name  written  that  no  man  knew.]  This  is  a  reference 
to  what  the  rabbins  call  the  shtm  ham  pliorash  nr  telra- 
grammaton,  nin''  VIIVH  ;  or  what  we  call  Jehncah.  This 
name  the  Jews  never  attempt  to  pronounce  :  when  they  met-t 
with  it  in  the  Bible,  they  read  ■'21N  Adonai  for  it ;  but  to  a 
man,  they  all  declare  that  no  man  can  pronounce  it;  and 
tliat  the  true  pronunciation  has  been  lost ;  at  least  since  the 
Babylonish  captivity;  and  that  Gad  alone  knows  its  true  in- 
terpretation and  pro7iunciation.  This,  therefore,  is  the  name 
which  no  man  knew  but  he  hi^nself 

13.  He  icas  clothed  wilha  vesture  dipped  iti  blood]  Toshow 
that  he  was  just  come  from  recent  slaughter.  The  description 
is  taken  from  Isa.  Ixiii.  2,  3.  where  Judas  Maccabeus,  or  some 
other  conqueror,  is  described. 

The  Word  of  God]  Written  in  the  Targum,  and  in  other 
Jewish  writings,  "'"'T  H-i'O^'D  'meimra.  dayeya,  "the  word  of  Je- 
hovah;" by  which  tiiey  always  mean  a  person,  and  not  a 
word  spoken. — See  the  notes  on'John  i.  1,  &c. 

14.  Tlie  armies  which  were  in  heaven]  Angels  and  saints, 
over  whom  Jesus  Christ  is  Captain. 

Clothed  in  fine  linen]   All  holy,  pure,  and  righteous. 

15.  Out  of  his  mouth  goeth  a  sharp  sicord]  See  on  chap.  i. 
16.  This  appears  to  mean  the  word  of  the  Gospel,  by  which 
His  enemies  are  confounded,  and  His  friends  supported  and 
comforted. 

With  a  rod  of  iron]  He  shall  execute  the  severest  judgment 
on  the  opposers  of  His  truth. 

He  treadeth  the  wiyie  press]  As  the  grapes  are  trodden  to 
express  the  juice ;  so  His  enemies  shall  be  bruised  and  beaten, 
so  that  their  life's  blood  shall  be  poured  out. 

16.  On  his  vesture  and  on  his  thigh  a  name  written]  Dr.  // 
Dodd  has  well  observed  on  this  passage,  that  "  it  appears  to  / 
have  been  an  ancient  custom  among  several  nations,  to  adorn 

the  images  of  their  deities,  princes,  victors  at  public  games, 
and  other  eminent  persons,  with  inscriptions,  expressing 
either  the  character  of  the  persons,  their  names,  or  some  other 
circumstance  which  might  contribute  to  their  honour:  and  to 
that  custom  the  description  here  given  of  Christ  may  possibly 
have  some  allusion. 

"  There  are  several  such  images  yet  extant,  with  an  inscrip- 
tion written  either  on  the  garment,  or  on  one  of  the  thighs  ; 
or  on  that  part  of  the  garment  ^vhich  was  over  the  thigh  :  and 
probably  this  is  the  meaning  of  the  apostle.  And  as  these  in- 
scriptions are  placed  on  the  upper  garment,  Grotius  seems 
very  justly  to  have  explained  the  words  em  to  ipariov,  by  his 
imperial  robe,  that  His  power  in  this  victory  might  be  conspi- 
cuous to  all.  But  as  a  farther  confirmation  of  this  sense  of 
the  passage  it  may  not  be  improper  here  to  describe  briefly 
several  remarkable  figures  of  this  sort,  which  are  still  ex- 
tant."  This  description  I  shall  give  from  my  own  examina- 
tion. 

1.  Herodotus,  Euterpe,  lib.  ii.  p.  127.  Edit.  Gale,  speaking 
of  tlie  actions  of  Snsostris,  and  of  tlie  images  he  set  up  in  the 
countries  which  he  conquered,  has  the  following  words — Eiiri 
(5f  Ttepi  IfjJi'iJ)!'  &V0  TVnoi  cv  TiiTpriai  £yKeKo\anpf.voi  tovtov  tuv 
ai>6pos,  K.  T.  \.  "Two  images  likewise  of  this  man  are  seen  in 
Ionia,  on  the  way  that  leads  from  Epiiesus  to  Phocea ;  and 


The  beast  and  the  false  prophet  CHAP.  IX. 

of  heaven,  "  Come  and  gather  yoiirselves  together  onto  the 
supper  of  the  great  God  ; 

18  "  That  ye  may  eat  the  flesh  of  kings,  and  the  flesh  of  cap- 
tains, and  the  flesh  of  mighty  men,  and  the  flesh  of  liorsos, 
and  of  them  that  sit  on  thera,  and  tlie  flesh  of  all  mtn,  both 
free  and  bond,  both  small  and  great. 

19  P  And  I  saw  the  beast,  and  llie  kings  of  the  earth,  and 
their  armies,  gathered  together  to  make  war  against  him  that 
sat  on  the  horse,  and  against  his  army. 


are.  taken  and  punished. 


from  Sardis  to  Smyrna."  The  figure  is  five  palms  in  lieight ; 
in  his  right  hand  he  holds  a  dart,  in  his  leftaoow,  armed  after 
■the  mannerof  the  Egyptiansand  ..Ethiopians.  On  a  line  drawn 
across  the  breast,  from  one  shoulder  to  the  other,  are  these 
words,  written  in  ^'Egyptian  hieroglyphics ;  Hyd)  rrivSc  Trjv 
Xbipriti  (Oftut<7i  TOiai  CKTrjanftrii'-  I  obtained  this  country  by 
Ihnse  shoulders  ;  i.  e.  by  my  own  power. 

2.  In  the  Etrufia  Regalis  of  Dempster,  in  the  Appendix  at 
the  end  of  Vol.  II.  there  is  a  beautiful  female  figure  of  brass, 
about  twelve  inclics  high,  the  hair  gracefully  plaited,  and  the 
head  adorned  with  a  diadem.  She  has  a  ;M?iic,  without  sleeves, 
and  over  that  a  sort  of  pallium.  On  the  outside  of  the  right 
thigh,  close  to'tbe  tunic,  and  probably  ojl  it,  in  the  original,  is 
aa  inscription  in  Eti"uscan  cnaraciers.— What  these  import  I 
.cannot  say.  Dempster  has  given  a  general  explanation  of  the 
image,  in  the  Appendix  to  the  above  Vol.  p.  108.  The  plate 
itself  is  the  Ixxxjiiii.  of  the  work. 

3.  There  are  two  other  images  found  in  the  same  author, 
Vol.  I.  p.  91.  tab.  xxiv.  the  first  is  naked,  with  the  exception 
of  a  short  loose  jupe,  or  petticoat,  which  goes  round  the  loins, 
and  over  the  left  arm.  On  the  left  thigh  of  this  image  there  is 
.an  inscription  in  Etruscan  characters.  The  second  has  a  si- 
iinilar  jupe,  but  much  longer,  •which  extends  to  the  calf  of  the 
leg,  and  is  supported  over  the  bended  left  arm.  Over  the  right 
Viigh,  on  this  vesture,  there  is  an  Etruscan  i7iscription  in  two 
lines. 

4.  MoNTFAUCON,  Avtiquitc  Expliquee,  Vol.  III.  part  2.  p. 
268.  has  introduced  an  account  of  two  fine  images  which  are 
represented  Tab.  <;.'LV1I.  The  first  is  a  warrior,  entirely  na- 
ked, except  a  collar,  one  bracelet,  and  boots.  On  his  left 
ithigh,  extending  from  the  groin  to  a  little  below  the  knee,  is  an 
inscription  in  very  ancient  Etruscan  characters,  in  two  lines  ; 
but  the  import  is  unknown. 

Tlie  second  is  a  small  figure  of  brass,  about  six  inches  long, 
with  a  loose  tunic,  which  is  suspended  from  the  left  shoulder, 
down  to  the  calf  of  the  legs.  On  this  tunic,  over  the  left  thigh, 
is  an  inscription,  (perhaps)  in  very  ancient  Latiii  cliaracters, 
but  in  tlie  Etruscan  language,  as  the  learned  author  conjec- 
(tures.     It  is  in  one  line,  but  what  it  means  is  equally  unknown. 

5.  In  the  same  work,  p.  269.  Tab.  CLViii.  anotlier  Etruscan 
varric/r,  is  represented  entirely  naked  :  on  the  left  thigh  is 
the  following  word  in  imcial  Greek  letters,  KA>MSOAilPOS  ; 
and  on  the  right  thigti,  AISXAAMIOY;  i.e.  "Kaphisodorus, 
the  son  of  Aischlamius."  All  these  inscriptions  are  written 
longitudinally  on  the  thigh. 

6.  Gritteh,  Vol.  III.  p.  DccccLxxxix.  Sub.  Tit.  Affectus  Ser- 
porum  et  Libertinorum  inter  se,  et  in  suos,  gives  us  the  figure 
*("  a  naked  warrior,  with  his  left  hand  on  an  axe,  the  end  of 
whose  helve  rests  on  the  ground  ;  \\"ilh  the  following  inscrip- 
tionon  the  inside  of  his  left  thigh;  longitudinally  written,  as 
in  all  other  cases — 

A.  POBUCITIS.  D.  I,.  ANTIOC. 
TI.  IJARBIUf!.  Q.  P.  L.  TIBER. 

7.  The  rabbins  say,  that  "God  gave  to  the  Israelites  a  szcord, 
tnn  which  the  ineffable  name  nin^  Yehovah,  was  inscribed  : 
.and  as  long  as  they  held  that  sword  the  angel  of  death  had  no 
flower  over  them." — Shemnth  Rubba,  sect.  51.  ful.  143.  2. 
Jiammidbar  Rabha,  sect.  12.  fol.  214.  2. 

In  the  latter  tract,  sect.  16.  fol.  232.  3.  and  in  Rab.  Tancum, 
fol.  66.  mention  is  made  of  the  guardian  angels  of  tne  Israel- 
ites, who  were  clothed  with  purple  vestments,  on  which  was 
inscribed  tyiionn  arff  shem  hamphorash,  the  inefl'able  name. 
See  more  in  Schoeltgen. 

8.  But  what  comes  nearer  to  the  point  in  reference  to  the 
title  given  here  to  l^hrist,  is  what  is  related  of  Sesostris  by 
DiODORUs  Sicuius,  lib.  i.  c.  55.  p.  166.  Edit.  Bipont.  of  whom 
he  says,  Having  pushed  his  conquests  as  far  as  Thrace,  he 
erected  pillai-s  on  which  were  the  following  words  in  Egyptian 
hieroglyphics  : — Tnvit  Tr]v  xwpav  iirXoij  KaTS^pcxparo  toi; 
tavTov  B<JTiXcuj  BiKTiXtcoj',  Kill  AcaTTOTris  Acffrorwv  Xcaouxxii. 
This  province,  Sesoosis  (.Sesoetris)  King  of  Kings,  and  Lord 
OF  Lords,  conquered  by  his  own  arms.  This  inscription  is 
conceived  almost  in  the  trords  of  r<t.  .Tohn.  Now,  the  Greek 
historian  did  not  borrow  the  words  from  the  apostle;  as  he 
died  in  the  reign  of  Augustus,  about  the  time  of  our  Lord's 
incarnation.  This  cannot  be  the  same  inscription  mentioned 
above  by  Herodotus,  the  one  being  in   Ionia,  the  other  in 

Vol.  VI.  3  Y 


20  "•  And  the  beast  was  taken,  and  with  him  the  false  pro- 
phet that  wrought  miracles  before  him,  with  which  he  deceiv- 
ed them  that  had  received  the  mark  of  the  beast,  and  'them 
that  worshipped  his  image.  °  These  both  were  cast  alive  in- 
to a  lake  of  fire  •  burning  with  brimstone. 

21  And  the  remnant  "  were  slain  with  the  sword  of  him 
that  sat  upon  the  horse,  which  sicoid  proceeded  out  of 
his  mouth :  >•  and  all  the  fowls  "  were  filled  with  their 
flesh. 

Chap.H.lO.  &21.8.-U  Verse  15.— v  V«rse  17.IB.— 

Thrace ;  but  as  he  erected  several  of  those  pillars  or  images, 
probably  a  nearly  similar  inscription  was  found  on  each. 

9.  This  custom  seems  to  have  been  common  omong  the  an- 
cient Egyptians.  Inscriptions  are  frequently  found  on  the 
images  of  Isis,  Osiris,  Amtbis,  &c.  at  the  feet,  on  the  head, 
on  the  back,  on  the  girdle,  &c.  &c.  -  Eight  of  those  ancient 
images  in  my  own  collection,  abound  with  these  inscriptions. 

1.  Osiris,  four  inches  and  a  quarter  high,  standing  on  a 
thi-one,  all  covered  over  with  hieroglyphics,  exquisitely  en- 
graved. 

2.  Amibis,  six  inches  high,  with  a  tiara,  on  the  back  of  which 
is  cut  AETOPNVe,  in  uncial  Greek  characters. 

3.  The  Cerco/iitheci/s,  seven  inches  long,  sitting  on  a  pedes- 
tal ;  and  at  his  feet,  in  the  same  characters,  CAAEO. 

4.  An  Isis,  about  eight  inches  high  ;  on  her  back  iiPYPO. 

5.  Ditto,  seven  inches,  beautifully  cut,  standing,  holding  a 
serpent  in  her  left  hand,  and  at  her  feet  ETAIlYri. 

6.  Ditto,  five  inches  and  a  quarter,  round  whoso  girdle  is 
nEYCVAI;  but  part  of  this  inscription  appears  to  be  hidden 
under  her  arms,  which  are  extended  by  her  side. 

7.  Ditto,  five  inches  high,  hooded,  with  a  loose  stola,  upon 
the  bac/c  of  which  are  seven  lines  of  Greek  uncial  characters, 
but  nearly  obliterated. 

8.  Ditto,  four  inches  high,  with  a  girdle  going  round  the 
back  immediately  under  the  arms,  the  front  of  which  is  hid- 
den under  a  sort  of  stomacher:  on  the  part  that  appears  are 
these  characters,  CENAA.  These  may  be  all  intended  as  a 
kind  of  ambrasaras,  or  tutelary  deities  ;  and  1  give  this  no- 
lice  of  them,  and  the  inscriptions  upon  them,  partly  in  illus- 
tration of  the  text  ;  and  partly  to  engage  my  learned  and  an- 
tiquarian readers  in  attempts  to  decypher  them.  I  would  have 
given  the  Etruscan  characters  on  the  other  images  described 
above  ;  but  have  no  method  of  imitating  them  except  by  an 
engraving. 

As  these  kinds  of  inscriptions  on  the  thigh,  the  garments, 
anA  different  parts  of  t/ie  body,  were  in  use  among  different 
nations,  to  express  character,  conduct,  qualities,  and  cottguests, 
we  may  rest  assured  that  to  them  St.  .Tohn  alludes,  wlien  he 
represents  our  Sovereign  Lord  with  an  inscription  upon  his 
vesture  and  upon  his  thigh  ;  and  had  we  not  found  it  a  cus- 
tom among  other  nations,  we  should  have  been  at  a  loss  to 
account  for  its  introduction  and  meaning  here. 

17.  An  angel  standing  in  the  su7i]  Exceedingly  luminous; 
every  part  of  him  emitting  rays  of  liglit.  From  this  repre- 
sentation, Milton  has  taken  his  description  of  Uriel,  the  angel 
of  the  sun.     PtU-adise  Lost,  b.  iii.  1.  648. 

"Til'  arch-angel  Uriel,  one  of  the  se?'en 

Who,  in  God's  presence,  nearest  to  His  throne 

Stand  ready  at  command,  and  are  His  eyes 

Tliat  run  through  all  the  heavens,  or  down  to  th'  earth 

Bear  His  swift  errands  over  moist  and  dry, 

O'er  sea  and  land." 

All  the  fowls  that  fly]  The  carcasses  of  God's  enemies  shall 
be  food  for  all  the  fowls  of  heaven.  This  is  according  to  a 
Jewish  tradition,  Sy/iopsis  Sohar,  p.  114.  n.  25.  "  In  the  time 
when  God  shall  execute  vengeance  for  the  people  of  Israel, 
He  shall  feed  all  the  beasts  of  the  earth  for  twelve  months, 
with  their  flesh  ;  and  all  the  fowls  for  seven  years."  It  is 
well  known  that  both  beasts  and  birds  of  prey  are  accustom- 
ed to  frequent  fields  of  battle,  and  live  upon  the  slain 

18.  7'hat  ye  may  eat  the  flesh  of  kings]  There  shall  be  an 
universal  destruction;  the  kings,  generals,  captains,  and  all 
their  host,  shall  be  slain. 

19.  I  saio  the  beast]  See  the  notes  on  chapters  xii.  xiii.  and 
xvii. 

20.  Atid  the  beast  was  taken — and  the  false  prophet]  See 
the  notes  on  eh.  xvii.  8,  &c. 

That  worshipped  his  image]  The  beast  has  been  represent- 
ed cis  the  Latin  empire  ;  the  image  of  the  beast,  the  popes  of 
Rome  ;  and  the  false  prophet,  the  papal  clergy. 

Were  cast  alive  into  a  lake  of  fire]  Were  discomfited  when 
alice,  in  the  zenith  ot  their  jjower  ;  and  destroyed  with  an 
utter  destruction. 

21.  M'ith  the  sttord  of  him  that  sat  npon  the  horse]  He  who 
sat  on  the  white  horee,  is  Christ ;  and  His  sword  is  His  teord, 
the  unadulterated  Gospel. 

537 


ne  angel  with  the  key 


REVELATION. 


of  the  bottomless  pU. 


CHAPTER  XX. 

An  angel  binds  Satan  a  lliousand  years,  and  shuts  liim  up  in  the  bottomless  pit,  1—3.  TTiey  who  were  be/tcadedfoj-  the  tes- 
timovif  of  Jesus,  who  have  part  in  the  first  resurrection,  and  s/iall  reign  with  Clirist  a  tiiousand  years,  4—6.  When  the 
thousand  years  are  expired,  Satan  shall  be  loosed  out  of  his  prison,  shall  goforth  and  deceii^e  tlie  nations  and  sltall  ea 
titer  Gog  and  Magog  fium  the  four  corners  of  the  eailh,  7,  8.     These  sliall  besiege  the  lioly  city  ;  but  fire  shall  com"  down 


ND  I  saw  an  an?el  come  down  from  heaven,  *  having  the 
key  of  the  bottomless  pit  and  a  great  chain  in  his  hand. 

2  And  he  laid  hold  on  b  the  dragon,  that  old  serpent,  wliich 
is  the  devil,  and  Satan,  '  and  bound  him  a  thousand  years. 

.3  And  cast  him  into  the  bottomless  pit,  and  shut  him  up, 
and  <i  set  a  seal  upon  him,  "  tliat  he  sltould  deceive  the  na- 
tions no  more,  till  llie  tliou.sand  years  should  be  fulfilled  :  and 
after  that  he  must  be  loosed  a  little  season. 

4  And  I  saw  'tluones,  and  they  sat  upon  them,  and  ^judg- 
ment was  given  unto  tliera  :  and  /  saic  t>  the  souls  of  them 
tliat  were  belieaded  for  the  witness  of  .lesus,  and  for  the  word 
of  God,  and  '  which  had  not  worshipped  the  beast,  ^  neitlter 

aCli.l.l8.&9  1— hCh.ia.9.  .^ee  2  Pel  3  4.  .1uJc6.— c  Tob.8,3.— d  Dan.G.  17.— 
«Ch-l(;.14,16.   Ver  8 -f  Dan  7  9,:H,n7.   Matl, 19.28.   Luke  S.3  i.-g  1  Cor  6.2,3. 

NOTE:^. — Verse  I.  An  angel  come  down  fromheaven]  One 
of  the  executors  of  the  Divine  justice,  who  receives  criminals, 
and  keeps  tliem  in  prison,  and  delivers  them  up  only  to  be 
tried  and  executed. 

Tlie  /rey  of  the  prison,  and  the  chain,  show  who  he  is  ;  and 
as  the  cfuiin  was  great,  it  shows  thatllie  culprit  was  impeach- 
ed of  no  ordinary  crimes. 

2.  The  dragon]  See  tlie  notes  on  chap.  xii.  9. 
That  old  serpent,  wliich  is  the  devil,  and  Satan]  He  who 

is  called  tlie  old  serpent,  is  the  devil,  the  calumniator :  and 
SSatan,  the  opposer.  He  who  supposes  that  the  terra  old  ser- 
pent here,  plainly  proves  that  the  creature  that  tempted  our 
first  parents  was  actually  a  snake,  must  enjoy  his  opinion  ; 
and  those  who  can  receive  such  a  saying,  why,  let  them  re- 
ceive it.     Selah. 

A  thousand  years.]  In  what  this  binding  of  Satan  consists, 
who  can  tell?  How  many  visions  have  been  seen  on  this  sub- 
ject, both  in  ancient  and  modern  times  !  Tliis,  and  what  is 
said  ver.  3,  4,  and  5.  no  doubt  refers  to  a  time  in  which  the 
influence  of  Satan  will  be  greatly  restrained,  and  tlie  true 
church  of  God  enjoy  great  prosperity,  which  shall  endure  for 
a  long  time.  But  it  is  not  likely  that  the  number,  a  thousi-.nd 
years,  is  to  be  taken  literally  here,  and  year  symbolically  and 
figuratively  in  all  the  book  beside.  The  doctrine  of  the  mil- 
lennium, or  of  the  saints  reigning  on  earth  a  thousand  years, 
with  Christ  for  their  Head,  has  been  illustrated  and  defended 
by  many  Christian  writers,  both  among  the  ancients  and  mo- 
derns. Were  I  to  give  a  collection  of  the  conceits  of  the  pri- 
mitive Fathers  on  this  subject,  my  readers  would  have  little 
reason  to  applaud  my  pains.  It  has  long  been  the  idle  expec- 
tation of  many  persons  that  the  millennium,  in  their  sense, 
was  at  hand  :  and  its  commencement  has  been  expected  in 
every  century  since  the  Christian  era.  It  has  been  fixed  for 
several  different  years,  during  the  short  period  of  my  own 
life  !  I  believed  those  predictions  to  be  vain,  and  I  have  lived 
to  see  them  such. 

Yet,  there  is  no  doubt,  that  the  earth  is  in  a  slate  of  pro- 
gressive moral  improvement ;  and  that  the  light  of  true  reli- 
gion is  shining  more  copiously  every  where  ;  and  will  shine 
more  and  more  to  the  pei-fect  day.  But  wheyi  tlie  religion  of 
Christ  will  be  at  its  meridian  of  light  and  heat,  we  know  not. 
In  each  believer,  this  may  speedily  take  place  ;  but  probably 
no  such  lime  shall  ever  appnar  in  which  evil  shall  be  wholly 
banished  from  tlie  earth  ;  till  after  the  day  of  judgment,  when 
the  earth  having  been  burnt  up,  a  new  heaven  and  a  new 
earth  shall  be  produced  out  of  the  ruins  of  the  old,  by  the 
mighty  powerof  God  :  righteousness  alone  shall  dwell  in  them. 
The  phraseology  of  the  apostle  here,  seems  partly  taken  from 
the  ancient  prophets,  and  partly  rabbinical ;  and  it  is  from 
the  Jewish  use  of  those  terms,  that  we  are  to  look  for  their 
interpretation. 

3.  He  should  deceive  tlie  nations  no  more]  Be  unable  to 
blind  men  with  superstition  and  idolatry,  as  he  had  formerly 
done. 

4.  I  saw  thrones]  Christianity  established  in  the  earth,  the 
kings  and  governors  being  all  Christians. 

Reigned  with  Christ  a  thousand  years.]  I  am  satisfied 
that  this  period  should  not  be  taken  lilernlly.  It  may  signify, 
that  there  shall  be  a  long  and  undisturbed  state  of  Christiani- 
ty ;  and  so  imiversally  shall  the  Gospel  spirit  prevail,  that  it 
will  appear  as  if  Christ  reigned  upon   earth:  which  will  in 

effect  be  the  case,  because  His  Spirit  shall  rule  in  the  liearts  {  the  earth  is"  in  peace;  righteousness  flourishes,  and  .tesi 
of  men  :  and  in  this  time  the  martyrs  are  represented  as  liv-  j  Christ  alone  reigns.  This  state  of  things  may  continue  for 
ing  again  ;  their  testimony  being  revived,  and  the  trutli  for  j  ever,  if  the  imprisonment  of  Satan  be  continued.  Satan, 
which  they  died,  and  which  was  confirmed  by  their  blood,  however,  is  loosed  at  the  end  of  the  thousand  years;  and  goes 
being  now  every  where  prevalent.  As  to  the  term  thousand  j  out  and  deceives  the  nations;  and  peace  is  baiiished  from  the 
years,  it  is  a  mystic  number  among  the  Jews.  Midraah  Til-  \  face  of  the  earth  ;  and  a  most  dreadl'iil  war  takes  place,  &c  &c. 
/r'lf,  in  Psa.  xc.  15.  Make  us  glad  according  tothe  days  whcrp-  Th^sn  can  be  only  symbolical  roiircsentations;  utterly  inca- 
in  thou  hast  afflicted  lis,  adds,  "by  Babylon,  Greece,  and  the  pable  of  the  sense  generally  jiut  upon  them. 
Romans :  and  in  the  days  of  the  Messiah.  How  many  are  the  |  8.  Gog  and  Magog]  This  seems  to  be  almost  literally  taken 
days  of  the  Messiahl  Rah.  Eliescr,  the  son  of  R.  .To.se  of  Ga-  ,  from  tjie  Jerusalem  Targum,  and  that  of  Jonathan  ben 
lilee,  said,  The  days  of  the  Messiah  are  a  thousand  years."  Uzziel,  on  Numb,  .\i.  '^6,  1  shall  give  the  words  at  length  •— 
538 


his  image,  neither  had  received  his  mark  upon  their  fore- 
heads, or  in  their  hands ;  and  they  lived  and  '  reigned  with 
Christ  a  thousand  years. 

5  But  the  rest  of  the  dead  lived  not  again  until  the  thousand 
years  were  finished.     This  is  the  first  resurrection. 

6  Blessed  and  holy  is  he  that  hath  part  in  the  first  resurrec- 
tion :  on  such  "'the  second  death  hath  no  power,  but  they 
shall  be  "  priests  of  God  and  of  Christ,  "  and  shall  reign  with 
him  a  thousand  years. 

7  And  when  the  thousand  years  are  expired,  p  Satan  shall 
be  loosed  out  of  his  prison, 

8  And  shall  go  out  ^  to  deceive  the  nations  which  are  in  the 

liCh.G.g.— iCti. 13.12.— kCh.  13  15,16.— 1  Rom  8.17.  STim.a.lS.  Ch.O.lQ-m  C.h 
g.ll  fcai.8-n  Isa  6!.6.   1  Pel. 3.9.  Ch.l.G.fc  n.  10.— o  Ve,-.4.-p  Vcr.2,-q  Ver,3,'lCl! 

Sanhedrim,  fol.  92.  1.  cited  by  the  Aruch,  under  the  word 
p-|^N  says,  "There  is  a  tradition  in  the  house  of  Elias,  that  the 
righteous  whom  the  holy  blessed  God  shall  raise  from  the 
dead  shall  not  return  again  to  the  dust,  but  for  the  space  of  a 
thousand  years,  in  which  the  holy  blessed  God  shall  renew 
the  world,  they  shall  have  wings  like  the  wings  of  eagles,  and 
shall  fly  above  the  waters."  It  appears,  therefore,  that  this 
phraseology  is  purely  rabbinical.  Both  tlie  Greeks  and  Latins 
have  the  same  form  of  speech  in  speaking  on  the  state  of  the 
righteous  and  wicked,  after  death.  Th'-re  is  something  like 
this  in  the  Republic  of  Plato,  book  x.  p.  i!22.  Edit.  Bip.  where, 
speaking  of  hrus,  the  son  of  Armenius,  who  came  to  life  af- 
ter having  been  dead  twelve  days;  who  described  tlie  states 
of  departed  souls;  and  asserted;  "that  some  were  obliged  to 
make  a  long  peregrination  under  the  eaith,  before  theyarose 
to  a  state  of  happiness,  eivat  Se  rrtv  noptiav  x'-^'^^riq,for  it  was 
a  journey  of  a  lltousand  years : — he  adds,  "  that  as  the  life  of 
man  is  rated  at  a  hundred  years,  those  who  have  been  wicked 
suffer  in  the  other  world  vi  tenfold,  punishment;  and  there- 
fore, their  punishment  lasts  a  thousand  years." — Ibid. 

A  similar  doctrine  prevailed  among  the  Romans;  whether 
they  borrowed  it  from  the  Greeks,  or  from  the  rabbinical 
Jews  we  cannot  tell. 

Thus  Virgil,  speaking  of  the  punishment  of  the  wicked  in 
the  infernal  regions,  says, 

"Hos  om?ies,  ubi  mille  rotam  volvere  per  annos, 
Lethceum  ad fiuvium  Deus  evocat  agmine  magna: 
Scilicet  immemores  supcra  ut  convexa  revisant, 
Rursus  et  incipiant  in  corpora  velle  rererti." 

^n.  lib.  vi.  743 
"  But  when  a  thousand  rolling  years  are  past, 
,  So  long  their  dreary  punishment  shall  last, 
Whole  droves  of  spirits,  by  the  driving  god, 
Are  led  to  drink  tlie  deep  Lethean  flood 
In  large  forgetful  draughts,  to  sleep  the  cares 
Of  their  past  labours  and  their  irksome  years) 
That,  unrememb'ring  of  its  former  pain. 
The  soul  may  clothe  itself  with  flesh  again." 
How  the  apostle  applies  this  general  tradition,  or  in  what 
sense  he  may  use  it,  who  can  tell  1 

5.  The  rest  of  the  dead  lived  not  again]  It  is  generally  sup- 
posed from  these  passages,  that  all  who  have  been  martyred 
for  the  truth  of  God,  shall  be  raised  a  thousand  years  before 
the  other  dead,  and  reign  on  earth  with  Christ  during  that 
time ;  after  whicli,  the  dead  in  general  shall  be  raised ;  but 
this  also  is  very  doubtful, 

6.  Blessed]  MaKapios,  happy.  And  holy;  he  was  holy; 
and,  therefore,  he  suffered  for  the  testimony  of  Jesus  in  the 
time  when  nothing  but  holiness  was  called  to  such  a  trial. 

The  first  resurrection]  Supposed  to  bo  that  of  the  martyrs, 
mentioned  above. 

The  second  death]  Punishment  in  the  eternal  world :  such 
is  the  acceptation  of  the  phrase  among  the  ancient  Jews. 

liath  no  pou:er]  Ovk  cx^i  c^ov(xtav,  hath  no  authority,  no 
dominion,  over  him.  This  is  also  a  rabbinical  mode  of  speech. 
In  £'-ubin,  fol.  19.  1.  Chagiga,  fol.  27.  1.  "Res  Lakishsaid, 
Th^fire  of  hell  hath  no  power  over  an  Israelite  who  sins :  Rab. 
Elicser  says,  The^;e  of  hell  has  no  power  over  the  disciples 
of  the  wise  men." 

7.  Satan  shall  be  loosed]  How  can  this  bear  any  kind  of 
literal  interpretation  1    Satan  is  bound  a  thousand  years,  ami 


0/  Gog  and  Magog, 

four  quarters  of  the  eartli, '  Gog  and  Magog,  •  to  gather  them  to- 
gethe.-to  battle;  the  number  of  whoiiJsasthesanJof  tliesea. 

9  «  And  they  went  up  orj  the  breaiiih  of  the  earth,  and  com- 
passed the  camp  of  the  saints  about,  and  the  beloved  city : 
and  fire  came  down  from  God  out  of  heaveti,  and  devoured 
Ihem. 

10  "  And  the  devil  tlial  deceived  them  was  cast  into  the  lake 
of  fire  and  brimstone,  'where  the  beast  and  the  false  prophet 
ore,  and  ''shall  be  tormented  day  and  night  for  ever  and  ever. 

11  And  I  saw  a  great  white  throne,  and  him  that  sal  on  it, 
from  whose  face  '  the  earth  and  the  heaven  fled  away  ;  >'  and 
there  was  found  no  place  for  them. 

r  Eieliel  S5  2.fc:w.l  — sC'h«pl«r  16  14  —t  Isiiah  8.?.  Eiekiel  rS  B,  16 —u  Verso 
8— vCh.p  l'J.Ji).-w  Chap.  14  10,  II.— i  2  Peter  3.  7,  10,  11.  Ch.p.21. 1.— y  Uiin.2. 
36.— iCh  13.5.-»U.n.7.10.  ' 


CHAPTER  XXI. 


and  iheir  discomJUurf, 


"And  there  were  two  men  left  in  the  camp,  the  name  of  the 
one  was  Eldad,  the  name  of  the  other  was  Medad ;  and  on 
them  tlie  spirit  of  prophecy  rested.  Eldad  prophesied,  and 
said,  DKliold,  Moses  the  prophet,  the  scribe  of  Israel,  shall  be 
taken  from  this  icorld ;  and  Joshua,  the  son  of  Nun,  captain 
of  the  host,  shall  succeed  him.  Medad  prophesied,  and  said, 
Behold,  ((unils  shall  arise  out  of  the  sea,  and  be  a  stumbling- 
block  to  Israel.  Then  they  both  prophesied  together,  and  said, 
'  In  the  very  end  of  time  Gog  and  .Ma;og  and  their  army  shrill 
come  up  a-jainst  Jerusalem;  and  ihey  .'^hall  fall  by  the  hand 
of  the  kins  Messiah;  and  for  seven  wliole  years  shall  the 
children  of  Israel  il?ht  iheir  fires  with  the  wood  of  their  war- 
like ensines;  and  they  shall  not  eo  to  the  wood  nor  rut  down 
any  tieo.'  "  In  the  Targuiii  of  Jonathan  ben  Uzziel,  on  the 
»;iine  plaC''',  the  same  account  is  given  ;  only  the  latter  part, 
tliat  is,  the  conjoint  prophecy  of  Eldad  and  Medad,  is  given 
more  circumslutilialli/ ;  tlius — "And  they  both  prophesied 
toit'lher,  and  said,  'Behold,  a  king  shall  come  up  from  the 
l>ind  of  Magog,  in  the  last  days,  and  shall  gather  the  kings  to- 
;:t'ther,  ami  leidors  clolhetl  witn  armour,  and  all  people  shall 
obeytlic'in;  and  they  shall  wage  war  in  the  land  of  Israel, 
against  the  cliildien  of  the  captivity  :  but  the  hour  of  lanien- 
t.ition  has  bi-cn  lr)ng  prepared  for  them,  for  they  shall  be  slain 
liy  \Ue  flame  nf fire  irUich  shall  proceed  from  under  the  throne 
uf  glory,  and  tiieir  dead  carcasses  shall  fall  on  the  mountains 
of  the  land  of  Israel ;  and  all  the  wild  beasts  of  the  field,  and 
the  wild  fowl  of  heaven,  shall  come  and  devour  tlieir  carcass- 
e.s;  and  afterward  all  the  dead  of  Israel  shall  rise  again  to 
life,  and  shall  enjoy  the  delights  prepared  for  them  from  the 
lu'ginning,  and  shall  receive  the  reward  of  tlieir  works." 

This  account  seems,  most  evidently,  to  have  been  copied  by 
Ht.  Jolin;  but  how  he  intended  it  to  be  applied  is  a  question 
too  difficult  to  be  solved  bv  the  skill  of  man :  yet  both  the  ac- 
count in  the  rabbins,  and  in  St.  John,  is  founded  on  E7,ek. 
chap,  xxxviii.  and  x.vxix.  The  rabbinical  writings  are  full  of 
accounts  concerning  Gog  and  Magog;  of  which  W'etsteiii 
h.ns  made  a  proily  large  collection  in  his  notes  on  this  place. 
Under  these  names  the  enemies  of  God's  truth  are  generally 
intended. 

9.  The  hdorcd  city]  Primarily,  Jerusalem;  typically,  the 
f'hri.stian  church. 

10.  Was  cast  into  the  lake]  Before,  Satan  was  hound ;  that 
is,  his  power  was  curtailed  and  restrained:  now,  he  is  cast 
into  the  lake  of  fire ;  his  power  being  totally  taken  away. 

11.  A  great  ihhite  throne]  Refulgent  with  glorious  majesty. 
//i»i  that  snt  on  it]    The  indescribable  Jehovah. 

From  irhose face  the  earth  and  the  heurenfled  atuay]  Even 
the  bri.'i.lness  of  Ilis  countenance  dissolved  the  universe,  and 
anniliiiakd  the  laws  by  which  it  was  governed.  This  is  a 
vcrv  inajistic  figure,  and  finely  expressed. 

'there  wa.'i  found  no  place  for  them.]  The  glorious  Majesty 
of  God  filling  all  things;  and  being  all  in  all. 

\i.  The  dead,  small  and  great]  All  ranks,  degrees,  and  condi- 
tions of  men.  This  description  seems  to  refer  to  Dan.  vii.  0,  10. 

And  the  hooks  were  opened]  See  Dan.  xii.  1.  "  Rab.  Jchuda 
said,  all  the  actions  of  men,  whether  good  or  bad,  are  tcrillen 
in  a  book ;  and  of  all  they  sliall  give  account." — Sohar,  d'en. 
fol.  79.  col.  298.     "  How  careful  should  men  lie  to  slum  vice. 


12  And  I  saw  the  dead,  »  small  and  great,  atand  before  God  ; 
*  and  the  books  were  opened  :  and  another  t  bi)ok  was  open- 
ed, which  is  the  book  of  life  ;  and  the  dead  were  judged  out 
of  those  things  whicli  were  written  in  the  books,  "=  according 
to  their  works. 

13  And  the  sea  gave  np  the  dead  which  were  in  it ;  and 
"*  death  and  *  hell  delivered  up  the  dead  which  were  in  them  j 
f  and  they  were  judged  every  man  according  to  their  works. 

14  And  s  death  and  hell  were  cast  into  the  lake  of  fire, 
h  This  is  the  second  death. 

15  And  whosoever  was  not  found  written  in  the  book  o."  life 
>  was  cast  into  the  lake  of  fire. 


12  — J  1  Cor.lj.<fi;5l,nO.-h  Vcr.C.  Ch.Jl  S.- 

and  to  act  uprightly  before  the  holy  blessed  God  :  seeing  there 
are  so  many  which  go  throughout  the  earth,  see  the  works  of 

I  men,  testify  of  them,  and  trrite  them  in  a  book." — lb.  fol.  105. 

j  col.  417. 

I      "  In  the  first  day  of  tnc  new  year  the  holy  blessed  God  sits, 

1  that  He  may  judge  the  world  ;  and  all  men,  without  exception, 
give  an  account  of  themselves  :  and  the  books  of  the  living  ana 
the  dead  are  opened." — Sohar  Chadash,  fol.  19.  1. 

The  books  mentioned  here  were  the  books  of  the  living  and 
therfend;  or  the  AooA:  of  life  and  the  book  »{  death;  that  is, 
the  account  of  the  good  and  evil  actions  of  men  ;  the  fonner 
leading  to  life,  the  latter  to  death.  St.  John  evidently  alludes 
here  to  Dan.  vii.  10.  on  which  the  rabbinical  account  of  the 
books  appears  to  be  founded.  The  expressions  vlyg  figurative 
in  both. 

According  to  their  works]  And  according  to  their  faith 
also,  for  their  works  would  be  the  proof  whether  their  faith 
were  ;r«e  or  false :  but  faith  exclusively,  could  be  no  rule  in 
such  a  procei^ure. 

13.  7 he  sea  gave  vp  the  dead]  Those  who  had  been 
drowned  in  it;  and  those  millions  slain  in  naval  contests,  who 
had  no  other  grave. 

And  death]  All  who  died  by  any  kind  of  disease.  Death 
is  here  personified ;  and  represented  as  a  keeper  of  defunct 
human  beings:  probably  no  more  than  earth  or  the  grave  is 
meant ;  as  properly  belonging  to  the  empire  of  death. 

And  hell]  'Ai?;;;, //nrfes,  the  place  of  separate  spirits.  The 
sea  and  death  have  the  bodies  of  all  liiiiiian  beings;  hades 
lias  their  spirits.  That  they  m.ay  be  judged,  punished,  or  re- 
warded, according  to  their  works',  their  bodies  and  souls  must 
be  i-eunited;  hades,  therefore,  gives  up  the  spirits:  and  the 
sea  and  the  earth  give  up  the  bodies. 

14.  Atid  death  and  hell  irere  co.9/  into  the  lake]  Death  him- 
self is  now  abolished  ;  and  the  place  for  separate  sjiirils  no 
longer  needful.  All  dead  bodies  and  separated  souls  being 
rejoined,  and  no  more  separation  of  bodies  and  souls  by  death 
to  take  place ;  con.soquenlly,  tlie  existence  of  these  things  is 
no  farther  necessary. 

This  is  the  second  death.]  The  first  death  consisted  in  the 
separation  of  the  soul  from  the  body,  for  a  season  ;  the  second 
death,  in  the  separation  of  body  and  soul  from  God  for  ever. 
The  first  death  i;  that  from  which  there  nay  be  a  resurrec- 
tion ;  the  second  death,  is  that  from  which  there  can  be  no 
recovery.  By  the  first,  the  body  is  destrnyeil  during  time  ; 
by  the  second,  body  and  soul  are  destroyed  through  eternity. 

1').  Written  in  the  book  of  life]  Only  those  who  had  con- 
tinued faithful  unto  death,  v.'ere  taken  to  heaven.  All  whose 
names  were  not  found  in  the  public  registers,  who  either  were 
not  citizens,  or  whose  names  had  been  erased  from  those  re- 
gisters because  of  crimes  against  the  state,  could  claim  none 
of  those  emoluments  or  privileges  wliic  h  belong  to  the  citizens : 
so  those,  who  either  did  not  belong  to  the  new  and  spiritual 
I  Jerusidem,  or  who  had  forfeited  their  rights  and  privileges 
by  sin,  and  had  died  in  that  state,«-erf  cast  intothe  lakeoffire. 

This  is  the  way  in  which  God,  at  the  day  of  judgment,  will 
proceed  with  sinners  and  apostates.  Reader,  see  that  thy 
name  be  written  in  the  Sacred  Register;  and,  if  written  in, 
see  that  it  never  be  blotted  out. 


CHAPTER  XXJ. 

TTie  new  heaven  and  the  new  earth,  1.  TTie  New  Jerusalem,  2.  God  dwells  with  men  ;  the  happy  state  of  His  followers 
3 — 7.  The  wretched  state  of  the  ungodly,  8.  An  angel  .ihows  John  the  holy  city,  the  New  Jerusalem,  9,  10.  Her  light, 
wall,  gales,  and  foundations,  described.  1 1—21.  Got!  and  the  Lamb  are  the  Temple  and  light  of  it.  22,  23.  77je  nations 
and  kings  of  the  earth  bring  their  glory  and  honour  to  it :  the  gates  shall  never  he  shut,  nor  shall  any  defilement  enter 
into  it,  24— 'J7.    [.\.  M.  cir.  4100.    A.  D.  cir.  9G.     Iir.pp.  Tlavio  Domitiano  Cajs.  Aug.  et  Nerva.j 

AND  *  I  saw  a  new  heaven  and  a  new  earth  :  ••  for  the  first 
heaven  and  the  flret  earth  were  passed  away  ;  and  there 
was  no  moie  sea. 


mlMS>.l7.«t,fi6.a>.  2Pei  3.13-1.  Ch  20  ll._c|mK  I.  Oil.^.M.  Heb.ll.lO.t 

NOTES. — Verse  1.  A  new  heaven  and  a  new  earth]  See 
the  notes  on  2  Pet.  iii.  13.  The  ancient  Jews  believed  that 
(;nd  would  renew  the  heavens  and  the  earth  at  the  end  of 
seven  thousand  yeara.  The  general  supposition  they  founded 
oi)  Isa.  Ixv.  17. 

TTwre  was  no  more  sea]  The  sea  no  more  appeared  than 
did  the  first  heavens  and  earth.  All  was  made  new ;  and 
probably  the  new  sea  occupied  a  different  position,  and  was 
di.iTerenlly  distributed,  from  that  of  the  old  sea. 

However,  with  respect  to  these  subjects,  as  they  stand  in 


2  And  I  John  saw  '  the  holy  city,  new  .Jerusalem,  comine 
down  from  God  out  of  heaven,  prepared  ""as  a  bride  adorned 
for  her  husband. 

12.22tl.1l4.  CI.  .)  IS.  Vtr.in— <t  I.«  N.5.&G1  10.  SCor  U.S. 

this  most  figurative  book,  I  must  express  myself  in  the  words 
of  Calmet; — Vouloir  dire  quels  seront  ce  nouveau  del,  et 
celte  nouvelle  terrc,  quels  seront  leurs  ornamena,  el  leur 
qualite  c'est  il  mon  avis,  la  plus  grande  de  toutes  les  pre- 
somplions.  En  general,  ces  manieres  de  parler  marquent 
de  tris  grands  diangemens  dans  Vuniters.  "To  pretend 
to  say  what  is  meant  by  this  new  heaven  and  new  earth,  and 
what  arc  their  ornaments  and  qualities,  is,  in  iny  opinion,  the 
greatest  of  all  presumptions.  In  general,  these  figures  of 
speech  point  out  great  alterations  in  liie  universe" 
539 


The  new  heaven,  new  earth, 


REVELATION. 


and  new  Jerusalem. 


3  And  I  heard  a  great  voice  out  of  heaven,  saying,  BehoM, 
*  the  tabernacle  of  God  ,zs  with  men,  and  he  will  dwell  with 
them,  and  tliey  shall  be  his  people,  and  God  himself  shall  be 
with  them,  and  be  their  God. 

4  f  And  God  shall  wipe  away  all  tears  from  their  eyes ;  =  and 
there  shall  be  no  more  death,  'i  neither  sorrow,  nor  crying, 
neither  shall  there  be  any  more  pain  :  for  the  former  tilings 
are  passed  away. 

6  And  '  lie  that  sat  npon  the  throne  said,  k  Behold,  I  make  all 
tilings  new.  And  he  said  unto  me,  Write  :  for  '  these  words 
are  true  and  faithful. 

6  And  he  said  unto  me,  ""  It  is  done.  "  I  am  Alpha  and  Ome- 
ga, the  beginning  and  the  end.  °  I  will  give  unto  him  that  is 
athirst  of  the  fountain  of  the  water  of  life  freely. 

7  lie  that  overcometh  shall  inherit  p  all  things  ;  and  1 1  will 
be  his  God,  and  he  sliall  be  my  son. 

8  '  But  tlie  fearful,  and  unbelieving,  and  the  abominable, 
and  murderers,  and  whoremongers,  and  sorcerers,  and  ido- 
laters, and  all  liars,  sliall  have  tlieir  part  in  ^  the  lake  which 
burneth  with  fire  and  brimstone  :  which  is  the  second  death. 

9  And  there  came  unto  me  one  of  '  the  seven  angels,  which 
had  the  seven  vials  full  of  the  seven  last  plagues,  aud  talked 

c  Lev. 26. 11,12.  EzekA3.7.  2Cor.G.16.  Ch.7.15.— i  tsa  25  3.  Ch.7.17.— g  1  flor.  15. 
26,54.  Ch.ao.  H— hl5a.35.I0.&CI,3.&.65. 19.— iCh.4.2,9.&5. 1.&20. 11.— kIsa.W.  19. 
£Cor.5.17.— ICh.  19.9— mCh.16. 17.— n  Ch.I.8.&.  22.13.— o  Isa.  12.3,&  55.1.  Jolm4. 
J0,14.&7.37.   Ch.23.17.— p  Or,  these  things.— q  Zcch. 8.8.  Heb.8.10. 


2.  And  IJohyt]  Tlie  writer  of  this  book;  wliether  the  evan- 
gelist and  apostle,  or  John  tlie  Ephesian  presbyter,  has  been 
long  doubled  in  the  church. 

New  Jerusalem]  See  the  notes  on  Galal.  iv.  24—27.  This 
doubtless  means  theCliristian  church  in  a  state  of  great  pros- 
perity and  purity  ;  but  some  think  eternal  blessedness  is  in- 
tended. 

Coming  down  from  God]  It  is  a  maxim  of  the  ancient 
Jews  that  both  the  tabernacle,  and  the  temple,  and  Jerusalem 
itself,  came  down  from  heaven.  And  in  Midrash  Hanaalem, 
Sohar,  Gen.  fol.  69.  col.  271.  Rab.  Jeremias  said,  "The  holy 
blessed  God  shall  renew  the  world,  and  build  Jerusalem,  and 
shall  cause  it  to  descend  from  heaven."  Their  opinion  is,  that 
there  are  a  spiritual  temple,  a  spiritual  tabernacle,  and  spiri- 
tual Jerusalem  ;  and  that  none  of  these  can  be  destroyed,  be- 
cause they  subsist  in  their  spiritual  representatives. — See 
Selioettgen. 

3.  The  tabernacle  of  God  is  with  men]  God,  in  the  most 
especial  manner,  dwells  among  His  followers ;  diffusing  His 
liglitand  life  every  where. 

4.  There  shall  be  7io  more  death]  Because  there  shall  be  a 
general  resurrection.  And  this  is  the  inference  which  St. 
Paul  makes  from  his  doctrine  of  a  general  resurrection, 
1  Cor.  XV.  26.  where  he  says,  tlie  last  enemy  that  shall  be  de- 
stroyed is  death.  But  death  cannot  be  destroijed  by  there 
being  simply  no  farther  death  ;  death  can  only  be  destroyed 
and  annihilated  by  a  general  resurrectio7i :  if  there  be  no 
general  resurrection,  it  is  most  evident  that  death  will  still 
retain  his  empire.  Therefore,  the  fact  tliat  there  shall  he  no 
more  death,  assures  the  fact  that  there  shall  be  a  general  re- 
surrection :  and  this  also  is  a  proof  that,  after  the  resurrec- 
tion, there  shall  be  no  more  death. — See  the  whole  of  the  note 
on  1  Cor.  XV.  27. 

5.  Behold  I  make  all  things  neiD]  As  the  creation  of  the 
world,  at  the  beginning,  was  the  work  of  God  alone  ;  so  this 
new  creation. 

These  words  are  true  and  faithful]  Truth  refers  to  the 
promise  of  tliese  changes ;  faithfulness,  to  the  fulfilment  of 
these  promises. 

6.  It  is  done]  All  is  determined,  and  shall  be  fulfilled  in 
d  ue  time.Tlie  great  drama  is  finished,  and  what  was  intended  is 
now  completed  ;  referring  to  the  period  alluded  to  by  the  angel. 

I  am  Alpha  and  Omega]    See  on  chap.  i.  8. 

The  fountain  of  the  water  of  life]  See  on  John  iv.  10,  14. 
vii.  37,  &c. 

The  rabbins  consider  the  fountain  of  the  world  to  come,  as 
one  of  the  particular  blessings  of  a  future  state.  In  Sanhe- 
drim, Abboth  a.  Nathan,  c.  31.  it  is  said,  "He  will  show  them 
the  excellency  of  the  fountain  of  the  future  V)orld,  that  they 
may  accurately  sec  and  consider ;  andsay,Woto  us  !  what  good 
liavewe  lost;  and  our  race  is  cutolTfrom  the  face  of  the  earth." 

7.  hiherit  all  things]  Here,  he  had  no  inheritance  ;  there, 
he  shall  inherit  tlie  kingdom  of  heaven,  and  be  with  God  and 
Christ ;  and  have  every  possible  degree  of  blessedness. 

8.  But  the  fearful]  AtiXoif.  Those  who,  for  fear  of  losing 
life,  or  their /iro;je77y,  either  refused  to  receive  the  Chi'istian 
religion,  though  convinced  of  its  truth  and  importance;  or, 
having  received  it,  in  times  of  persecution  fell  away,  not  be- 
ing willing  to  risk  their  lives. 

The  unbelieving]  Those  who  resist  against  fall  evidence. 
And  sinners,  Kat  ajiaprSKoti,  is  added  here  by  about  thirty 
excellent  MSS.  and  is  found  in  the  Syriac,  Arabic,  some  of 
the  Slavonic;  and  in  Andreas  and  Arethas.  On  this  evi- 
dence Griesbach  has  admitted  it  into  the  text. 

The  abominable]  EffieXvyucmis.  those  who  are  polluted 
with  unnatural  lusts. 

And  murderers]  Xlove.v(n,  those  who  take  away  the  life  of 
man,  for  any  cause  but  the  murder  of  another  ;  and  those  who 
hate  a  brother  in  their  heart. 

And   whoremongers]     Uopvoi; ;   adulterers,    fornicators, 
Whores,  prostitutes,  and  rakes  of  every  description. 
540 


with  me,  saying,  Come  hither,  I  will  show  thee  "  the  bride 
the  lamb's  wife.  , 

10  And  he  carried  me  away  v  jn  the  spirit,  to  a  great  and 
high  mountain,  and  showed  me  wthat  great  city,  the  holy  Je- 
rusalem, descending  out  of  heaven  from  God. 

11  '  Having  the  glory  of  God  :  and  her  light  wets  like  unto 
a  stone  most  precious,  even  like  a  jasper-stone,  clear  as  crys- 
tal ; 

12  And  had  a  wall  great  and  high,  and  had  J'  twelve  gates, 
and  at  the  gates  twelve  angels,  and  names  written  thereon, 
which  are  the  names  of  tlie  twelve  tribes  of  the  children  of 
Israel. 

13  ^  On  the  east  three  gates ;  on  the  north  three  gates ;  on  the 
south  three  gates  ;  and  on  the  west  three  gates. 

14  And  the  wall  of  the  city  had  twelve  foundations,  and  "  in 
them  the  names  of  the  twelve  apostles  of  the  Lamb. 

15  And  he  that  talked  with  ir.e  ^  had  a  golden  reed  to  mea- 
sure the  city,  and  the  gates  thereof,  and  tlie  wall  thereof. 

16  And  the  city  lieth  four-square,  and  the  length  is  as  large 
as  the  breadth :  and  he  measured  the  city  with  the  reed, 
twelve  thousand  furlongs.  The  length,  and  the  breadth,  and 
the  height  of  it  are  equal. 

rlCor.G.9,  10.  Gd.  5. 19,  20,  21.  Eph  5.5.  1  Tim. 1.9.  Heb.l2.I4.  Ch.??.15.— 
sCh.20  14,  15.— tCh.l5. 1,6,  7.— u  Ch.  19.7.  Vec  2.- v  Ch.  I.10.&.  17.3.-»w  Eiek.48. 
Ver.2.— X  Chap.a2.5.  Ver.23— y  Ezclc,48.31— 34.— z  Ezek.48.31— 34.— »MaU.16.18. 
Gal  2.9.  Eph, 2.20. —bEjek.  40.3.   Zech.2.1,  Chll.l. 


Sorcerers]  'i'apjiaKots;  persons  who,  by  drugs,  philtres, 
futnigalions,  &c.  pretend  to  produce  supernatural  efleots  : 
chiefly  by  spiritual  agency. 

Idolaters]  EtowXoXarpais;  even  he  who  speaks  the  truth  ; 
those  who  otTer  any  kind  of  worship  or  religious  reverence  to 
any  thing  hut  God — All  image  worshippers  are  idolaters  in 
every  sense  of  the  word. 

And  all  liars]  Kat  iraai  roi;  ipevSeai  :  every  one  who 
speaks  contrary  to  the  truth,  when  he  knows  the  truth ;  and 
with  the  ijitention  to  deceive :  i.  e.  to  persuade  a  person  that 
a  thing  is  different  from  what  it  really  is,  by  telling  only 
part  of  the  trutli ;  or  suppressing  some  circumstance  which 
would  have  led  the  he.iwer  to  a  ditferent,  and  to  the  true  con- 
clusion. All  these  shall  have  their  portion,  to  ficpo^,  their 
share,  what  belongs  to  them,  their  right,  in  tlie  lake  which 
burneth  nnth  fire  and  brimstone.  This  is  the  second  death, 
from  which  there  is  no  recovery. 

9.  The  bride,  the  Lamb's  wife.]  The  pure  and  holy  Chris- 
tian church. 

10.  To  a  great  and  high  mountain]  That  being  above  this 
city,  he  might  see  every  street  and  lane  of  it. 

The  holy  Jerusalem]    See  on  ver.  2. 

11.  Having  the  glory  of  God]  Instead  of  the  sun  and 
moon,  it  has  the  splendour  of  God  to  enlighten  it. 

Unto  a  stone  most  precious,  even  like  a  jasper  stone,  clear 
as  crystal.  Among  precious  stones,  there  ai-e  some  even  of 
the  same  species  more  valuable  than  others  ;  for  their  value 
is  in  proportion  to  their  being  free  from  flaws,  and  of  a  good 
water;  i.  e.  a  uniform  and  brilliant  transparency.  A  crystal 
is  perfectly  clear,  the  orienia\  jasper  is  a  beautiful  sea  greev. 
The  stone  that  is  here  described  is  represented  as  a  perfectly 
transparent  jasper,  being  as  unclouded  as  the  brightest  crys- 
tal, and  consequently  the  Tnost  precious  of  its  species.  No. 
thing  can  be  finer  than  this  description  ;  the  light  of  this  city 
is  ever  intense,  equal,  and  splendid :  but  it  is  tinged  with  this 
green  hue,  in  order  to  make  it  agreeable  to  the  sight.  Nothing 
is  so  friendly  to  the  eye  as  green ;  all  other  colours  fatigue, 
and,  if  very  intense,  injure  the  eye.  This  is  the  colour  of  the 
earth  on  which  the  eye  of  man  is  to  be  constantly  fixed.  To 
this  colour  the  structure  of  the  eye  is  adapted :  and  the  gene- 
ral appearance  of  the  earth  is  adapted  to  this  structure. 

12.  Had  a  icall  great  and  high]    An  almighty  defence. 

Ttcelve  gates]  A  gate  for  every  tribe  of  Israel  :  in  the  vi- 
cinity of  which  gate  that  tribe  dwelt;  so  that  in  coming  in  and 
going  out  they  did  not  mix  with  each  other.  This  description 
of  the  city  is  partly  taken  from  Ezek.  xlviii.  30 — 35. 

In  Synapsis  Sohar,  p.  115.  n.  27.  it  is  said,  "In  the  palace  of 
the  world  to  come  there  are  twelve  gates,  each  of  which  is  in- 
scribed with  oneof  the  twelve  tribes.as  that  of  Reuben,  of  Sime- 
on, &c. ;  he,  therefore,whoisof  the  tribe  of  Reuben  is  received 
into  none  of  the  twelve  gates  but  his  own ;  and  so  of  the 
rest." 

13.  Oti  the  east  three  gates]  The  city  is  here  represented  as 
standing  to  the  four  cardinal  points  of  heaven,  and  presenting 
one  side  to  each  of  these  points. 

14.  The  wall— had  twelve  foundations]  Probably  twelve 
stones,  one  of  which  served  for  a  foundation,  or  threshold,  to 
each  gate  ;  and  on  these  were  inscribed  the  names  of  the 
twelve  apostles,  to  intimate  that  it  was  by  the  doctrine  of  the 
apostles,  that  souls  enter  into  the  church,  and  thence  into  the 
New  Jerusalem. 

15.  Had  a  golden  reed]  Several  excellent  MSS.  add^Er/jov, 
a  measure  :  he  had  a  measuring-rod  made  of  gold.  This  ac- 
count of  measuring  the  city  seems  to  be  copied,  with  varia- 
tions, from  Ezek.  xl.  3,  &c. 

16.  The  city  lieth  four-square]  Each  side  was  equal ;  con- 
sequently, the  length  and  breadth  were  equal :  and  its  height 
is  here  said  to  be  equal  to  its  length.  It  is  hard  to  say  how 
this  should  be  understood.  It  cannot  mean  the  height  ol  the 
buildings,  nor  of  the  walls,  for  neither  houses  nor  walls  could 
be  twelve  thousand  furlongs  in  height :  some  think  this  means 


God  Almighty  and  the  Lamb 


17  And  he  measuredlhi^i^all  thereof,  an  hundred  and  fnrtv 
o"fhe°rnger"''  "^'"''''"^  '"  '^«  '««-«- of  a  man^fhat  is^ 

18  And  the  building  of  the  wall  of  it  was  of  jasper-  and  the 
'^  o^  f?*  ?"[''  Solfl,  like  unto  clear  glass.  ^     ' 

nLh  ^  -.K  n  '''"""''i''''ns  of  the  wall  of  the  city  inert-  ear 
rionLal'lasn  .'•"?)"""  "^  •^"'•^'^"'"^  ^'°"'^«-    The7rst  founda- 

cKome''"tl;eXl,7h^h=  ";«'?'^"?-  sardius;  the  seventh, 
cnrysoiite,  the  eighth,  beryl ;  the  n  nth,  a  tonaz  •  the  tenth  a 
chrysoprasus;  the  eleventh,  a  jacinth  ;'thlTwelfth  an  ame^ 

21  And  the  twelve  gates  were  twelve  pearls ;  every  several 

K^^i;:^!S^:xz  ---^  the  City  L^rp^[^ 


CHAPTER  XXI. 


are  the  Temple  of  this  city 


./m,  J,  ?'"'o"°"'  ."'^  P'^'"  country,  to  the  place  where  thi 
city  stood.  But  what  need  is  there  of  attempting  to  detem,  e 
such  measures  m  sucl,  a  visionary  representation  ?  The  u  '  d 
rangularfonn  mtunates  its  perfection  and  stability  fr  the 
square  figure  was  a  figure  of  perfection  ainon"  he  Greol  s  • 
IZiuT'  "^"^i.'lie.s^uare  o/cnlncal  man,  was  with  them' 
a  man  of  unsullied  inlegrUv,  perfect  in  all  things. 

I/.    J  fie  wall— an  hundred  and  forty  and  fourcubiM  Thi<= 
«,tT5';-'  "'«  ""'"^'^'•of  the  apostles,  nudtipC  by  itself     or 
twelve  tunes  twelve  make  one  hundred  aJd  forllfour  ' 
sn^r.i  T,"^'"^  "■[."■  »'««.  that  Is,  of  the  angel.]    The  cubit 

f,?.hi^jl^™"/  7^''""-''  ^^'^  '""'«'<  i^  ">e  measure  from  the  tu 
of  the  elbow  to  the  tip  of  the  middle  tinger  ;  and  is  ™  nera  *y 
reckoned  at  one  fool  and  a  half  or  eighteen  incles  ;  Ihou^h  U 
appears,  from  some  measureineuts  at  the  pyratnicL  of  Zyn 
that  the  cub,   was,  at  least  in  some  cases,  twen  y  one  inches 

.«6r- and^li'  flhl"""'  r  '"'■■y  ""-'  ""JerstanTthe  «r^;Wy 
f,  r.  ,  \f  ^"^  "Vf  "^"^  ^^^  ""Sel's  cubit  wlio  appeared  in  the 
form  of  a  man.     Or,  suppose  we  understand  the  W/,   of     o 

h"\.",su"iL  'rod  '"n"'*^'  'u'""  '^'^  ""^  '^-  ttfeng.1  of 
sir  /-"w  and  fb!  H  i=  '^'  ^""^V";g  'his  heig/it  and  rod  to  be 
hnTir^f  :„r„  "'""."'If  was  intended  to  have  some  kind  of  sym- 
b.ihcal  reference  lo  the  twelve  tribes,  mentioned  ver  12  renrp 
"^M  ."  H^  H^"  '^'"!"^  S^*^^^ :  ='"J  to  the  uXe  apostles  repre 
f  r  h/n"'''  I'^'K^  thresholds,  or  foundationsf  then  twenty, 
four,  the  number  of  the  tribes  and  apostles,  multiplied  by  "<> 

8    fhe  bwUding  oj  the  wall  of  it  was  of  jaspe,-]    The  ori- 

P  Ih.iZXr.r'""f''''T'^  '?'■"'  ?"''  a'^o^tfndestrucUbli. 
^n     .  ,to^      .    1  ""*  ^tone  have  lasted  some  tliousands  of  years, 

of  tiiT  '""^""^  ""^'""'y  ^"y  "^'"S  f'-°'»  the  tooth 

nflZu^"^'^' '''"'  ""'"/''■"'■  ^'"**J  I>"es  not  this  imply  that 
the  wa  Is  were  made  o[  some  beautifully  bright  yellow  stone 
Susfy -fnf:;: 'fr'/  Tl'isdescription^has^bee^nmosth;"u: 
for  tecomfnr,  1  'I'r ■'?■'■  "'H  T  '°'"^  1""^"'=  discourses, 
v"n  with  ,s  o'V"  "^'l'  .cation  of  the  pious,  we  hear  of  hea- 
Ar  Tr  nlf  °  ."  "'"""■'',  ^''''^"'  P^^emer.ts,  gates  of  pearl, 
.'t.c.  A;c.  not  considering  that  nothing  of  this  dSscrintion  w,l 
ever  intended  to  be  literally  understood  ;  and  tlw  'goW  C 
Ih7domrt  r.'V"  ^'•'"='  '"  '"^  ^I'intual'and  eVern 'l  wor  d' 
ness  tbr^oM  Jn^"""'P"""f  f  I'"^^^  "^"'^  '"  keep  up  a  fond- 
ness  tor  gold  and  ornaments'?  In  symbols  they  are  proper  • 
but  construed  into  realities,  they  are  very  improper  ^^  ' 
Ihe  ancient  Jews  teach,  that  "when  .lerusalem  nnd  th^ 
v^t  "n  y  'r  'r"'  "'^^."•"'  "«  «"  °<'  precious  s7ones^  and 


22  f  And  I  saw  no  temple  therein  :  for  the  Lord  GoTAli^h- 
ty  and  the  I.amb  are  the  temple  of  it.  Annign- 

23  B  And  the  city  had  no  need  of  the  sun,  neither  of  thn 
moon,  to  shine  in  it:  for  the  glory  of  God  did  lighten  U  and 
the  Lamb  is  the  light  thereof.  '    "** 

24  h  And  the  nations  of  them  which  are  saved  shall  walk  in 
the  light  of  ,t :  and  the  kings  of  the  earth  do  bring  their  glory 
and  honour  into  it.  S'ory 

k'ihi  ^'i  the  gates  of  it  shall  not  be  shut  at  all  by  day  :  for 
k  there  shall  be  no  night  there.  ' 

imo'it'^'"'  "'*'y  ^''='"  bring  the  glory  and  honour  of  -he  nations 

H^RiAl!'*'"-^','^''''  "I''"""  '"  ""Wise  enter  into  it  any  thin"  that 
tu^^y,  Tn'""  '^';""!'''^-er  worketh  abomination:  or  malelh 
life!  ""^  ^'"'^  '''""^"  '"  ""^  i-arab's  "book  of 

35.8.tK.l.&60. 


.51     ,-?\',';-'''=''^2n.  Zech.14.7.  Ch.'a.5.-lVera4-m 
31.   .loel3.17.   Ch.:i4,ll.l.'-,—n  Phil  4.3.  Ch.3.5,&.  13.8.t  an.l 


The  same  authors 'divide  Paradise  into  seven  oirts  or 
.'nir'f'  %"'"f  t>'ey  describe  thus-"  The  thiid  house  % 
^e  l,"^  sold  and  pure  silver,  and  all  kinds  of  jewels  and 
ufin/«  Jl  "  ^*"7  "P"*^'""^  !  ^'"^  '"  "  a"  kinds  of  u/e  g"  od 
of  nfL  "'T,  ■'"  '"'''^•'2  '"■  <=="""'.  are  to  be  found.  All  kinds 
l.f,  5  "".^  "','"«"'  perfumes  and  spiritual  virtues,  are  there 
tu  t  i"  ^l'"  '!"''"'  °^  '^  '«  the  tree  of  life,  the  hei-lt  of 
Which  IS  five  hundred  years;  (i.  e.  it  is  equal  in  hei-hUo  the 
journey  whch  a  man  might  perform  in  Le  hundred  ye-,^1 
and  under  >t  dwell  Abraham,  Isaac,  Jacob,  the    welve  pa^^i 

ness''  Over'  hes^'  M '"*=  °"'  ."'.''"^P''  '''""  ''''^''  i"  the  wl Me  ! 
the  law ''Sr'''*^^^  Moses  and  Aaron  preside,  and  teach  them 

fol  82'  I  wpI  ^"f "  ^''''T'  '^°'-  l-'^-  4-  I"  the  same  tract, 
Ipl.  182.  1.  vye  hnd  these  words-"  Know  that  we  have  a  tradi 
t.on,  that  when  the  Messiah,  with  the  collected  can  ivhy  sin  i 
come  to  the  land  of  Israel,  in  that  day  the  dead  in  Israel  I  r 
ZlafVh.^y  r''  '"  I':"'  '^'I  ""^  fiery  Vails  of  the  ci™Jen  . 
sh  fin,,'^;,  1  tT'^r''  ^''T  '"'^7''"  •  ^""'^  '"  Ihat  day  the  temple 
;,i    V„  "'•''•^d  ol  leicels  and  pearls."  ^ 

fJ.L/,-  •^'"""^?"'"''  ?^  "'"  '"""J  I'oes  not  this  mean  the 
foundations    or  thresholds,  of  the  gates?    The  gales  reprc^ 

th^csho  dl  ire'r^'p,"""""''  'V-  '2-  and  these  foundationsf  or 
inrcsholdb,  the  twelve  apostles,  ver.  14.  There  was  no  en- 
traftce  into  thecity  but  through  those  gates;  and  none  through 
the  gates  but  over  these  thresholds.  The  whole  of  tTe  Mosaic 
dispensation  was  the  preparation  of  the  Gospel  system    S 

ft  wl  „  n'h    "'P"  'T'^  '^""•^  "°  original;  without  he  Gospe 
t  wr>uld  have  no  reference,  nor  proper  object.     Every  part  of 
Ue   Gospel  necessarily  supposes  the  /a,f  and  the  /,S/° 
They  are  the  gates,  it  is  the  threshold:  without  the  CloZe]   nn 
person  could  enter  through  those  ga^es     The  doctrine  of 


Christ  crucihed,  preached  by  the  apostles,  gives  a  solid  foun- 
dation to  stand  on  ;  and  we  have  an  entrance  into  the  hoh"es' 
by  the  blood  of  Jesus,  Ileb.  x.  19,  &c.  And  in  reference  to 
this   we  are  said  to  be  built  on  the  foundation  of  the  APosTrK^ 

''\ir°Pt'^?;  ^f"''  '^''"*'  '^'"'^^1/ Oeing  thi  chief  corner 
■■</nne,  tj[)n.  ii.  20. 

'Hie  .first  foundation  was  jasper]    A  stone  very  hard,  soma 
sp  1  les  01  winch  are  of  a  sea-green  colour. 

next  i.fh."!'f'  •-■"''/''"■'"J^.'l"'''*  'I  =>  «tone  of  a  fine  blue  colour. 
nL.\[  in  liaiiliif.ss  to  the  diamond. 

,r»,rf'*  'r"'f'  f  ''''"'''edony]  A  genus  of  the  seminellucid 
gems  ;  of  which  there  are  four  species  :  ^ 

!  'u^  */"''*'A  white;  this  is  the  most  common  sort.  2  The 
I  dullmilhj  veined;  this  is  of  little  worth.  3.  Tlie  brow7iisli 
black,  tile  least  beautiful  of  all.  4.  The  yellow  and  red  the 
most  beautiful,  as  it  is  the  most  valuable,  of  all.  IlitlJerto 
this  has  been  found  only  in  the  East  Indie.s. 

The  fourth,  an  emerald]  This  is  of  a  bright  green  colour 
without  any  mixture  :  and  is  one  of  the  most  beautiful  of  all 
ttie  gems.  The  true  oriental  emerald  is  very  scarce,  and  said 
to  be  found  only  in  the  kingdom  of  Cambay. 

20.  The  fifth,  sardonyx]  The  onyx  is  an  accidental  variety 
of  tlie  agate  kind  :  it  is  of  a  dark  horny  colour,  in  which  is  a 
plate  of  a  bluish  white,  and  sometimes  of  red.  When  on  one 
or  both  sides  the  wliite  there  happens  to  lie  also  a  plate  of  a 
reddish  colour,  the  jewellers  call  the  stone  a  sardonyx 

The  sixth,  sardius]  The  sardius,  sardel,  or  sardine  stone 
IS  a  precious  stone,  of  a  blood  red  colour.  ' 

The  seventh,  chrysolite]  The  gold  stone.  It  is  of  a  dush/ 
green,  wilh  a  CHst  o[  yellow.     It  is  a  species  of  the  ;m,a- 

J  he  eiglit!,,  beryl]  This  is  a  pellucid  gem  of  a  bluish  greeti 

The  ninth,  a  topaz]  A  pale  dead  green,  with  a  mixture  of 
yellow.  It  IS  considered  by  the  mineralogists,  as  a  variety  of 
the  sapphire.  =       >  j  ui 

The  tent/i,a  rhry.soprasus]  A  variety  of  the  chrysolite,  call- 
ed by  some  tlie  yellowish  green  and  cloudy  tonaz.  It  differs 
only  from  the  chrysolite,  in  having  a  bluishhvie. 

riie  eleventh,  a  jacinth]  A  precious  stone  of  a  dead  red 
colour,  wilh  a  mixture  of  yellow. 

The  tirelfth,  an  amcl/iyst]  A  gem  generally  of  a  purple  or 
violet  colour,  composed  of  a  strong  blue  and  deep  red 
■  I  hese  stones  are  nearly  tlie  same  witli.those  on  the  breast- 
plate of  the  highpriest,  Exod.  xxviii.  17,  &c.  and  probably 
were  intended  to  express  the  meaning  of  the  Hebrew  words 
there  used.— See  the  notes  on  the  above  passages,  where  these 
gems  are  particularly  explained. 

21.  The  twelve  gates  were  twelve  pearls]  This  must  be 
merely  figurative,  for  it  is  out  of  all  the  order  of  nature  to 
produce  a  pearl  large  enough  to  make  a  gate  to  such  an  im- 
mense city.  But  St.  John  may  refer  to  some  relations  of  this 
nature  among  his  countrymen,  who  talk  much  of  most  pro- 
digious pearls.  I  shall  give  an  example :— "  When  Rabbi  Ju- 
chanan  (John)  once  taught  that  God  would  provide /f;re/sand 
pearls,  thirty  cubits  every  way  ;  ten  of  which  should  exceed 
in  height  twenty  cubits,  and  should  place  them  in  the  gates  of 
Jerusalem,  according  to  what  is  said,  Isa.  liv.  12,  /  will  make 
thy  windows  of  agates,  and  thy  gates  of  carbuncles,  one  of 
Ills  disciples  ridiculed  him,  saying.  Where  can  such  be  found 
since,  at  present,  there  is  none  so  large  as  a  pigeon's  e"<'f— 
Alterward,  being  at  sea  in  a  ship,  he  saw  the  ministering  an- 
gels cutting  gems  and  pearls  ;  and  he  asked  them  for  what 
purpose  they  were  preparing  those  t  They  answered,  To  place 
fliem  in  the  gates  of  Jerusalem.  On  his  return,  lie  found 
Kabbi  Juchanan  leaching,  as  usual ;  to  whom  he  said.  Explain 
master,  what  I  have  seen  !  He  answered.  Thou  knave,  unless 
tliou  hadst  seen,  thou  wouldest  not  have  believed;  wilt  thoii 
not  receive  the  saying  of  the  wise  men  ?  At  that  moment  he 
fixed  his  eyes  upon  him,  and  he  was  reduced  into  a  heap  of 
ono  T'.,^"^,"'  ''"""I'  f*^'-  ''7.  1.  and  Sanhedrim,  fol.  lOO.  1. 
p.  393.  Edit.  CwcfN.— See  Schocttgen. 

22.  I  saw  no  temple]  There  was'no  need  of  a  temple,  where 
l.od  and  the  Lamb  were  manifestly  present 

23.  No  need  of  the  sun]  This  is  also  one  of  the  traditions 
of  the  ancient  Jews;  that  in  the  tcorld  to  cotne,  the  Israelites 
sha  1  ha\'e  no  need  of  the  sun  by  day,  nor  the  uioon  by  night. 
in'ihi  r  "k7,"'  r'/-  :^-  ^°'^'''  "ght  shines  in  this  city  ;  fnd 
wheie  ciXseO.      '^     '*  *=°"'^'^"'"'ed;  and  from  Him'every 

Ml 


The  sayings  of  Ihis  hook  RE  VEL  AT  ION. 

24.  The  nations  of  them  lohich  are  saved]  This  is  an  allu- 
sion to  the  promise  that  the  Gentiles  should  bring  their  riches, 
glory,  and  excellence,  to  tlie  temple  at  Jerusalem,  after  it 
should  be  rebuilt. — See  ver.  26. 

25.  The  gales  of  it  shall  not  be  shut  at  (ill]  The  Christian 
church  shall  ever  stand  open  to  receive  sinners  of  all  sorts, 
degrees,  and  nations. 

There  shall  be  no  ?iight  there]  No  more  idolatry,  no  intel- 
lectual darkness :  the  Scriptures  shall  be  every  where  read ; 
the  pure  word  every  where  preached ;  and  the  Spirit  of  God 
shall  shine  and  work  in  every  heart. 

26.  The  glory  and  honour  of  the  nations  into  it]  Still  allu- 
ding to  the  declarations  of  the  prophets,  (see  the  passages  in 
the  margin,  ver.  24,  &c.)  tlialthe  Gentiles  would  be  led  to  con- 
tribute to  the  riches  and  glory,  of  the  temple  by  their  gifts,  &c. 

27.  There  shall  in  nowise  enter  into  it  any  thing  that.de- 
fileth]  See  Isa.  xxxv.  8.  lii.  1.     Neither  an  impure  person,  he 


are  faithful  and  triie 


who  turns  the  grace  of  God  into  lasciviousness ;  nor  a  liar,  lie 
that  holds  and  propagates  false  doctrines. 

Bat  they  which  are  iBritten]  The  acknowledged  perseve- 
ring members  of  the  true  church  of  Christ,  shall  enter  into 
heaven  :  a.d  only  those  who  are  saved  from  their  sins,  shaH 
have  a  place  in  the  church  militant. 

All  Christians  are  bound  by  their  baptism  to  renounce  the 
devil  and  all  his  works,  the  pomps  and  vanities  of  this  wicked 
world,  and  all  the  sinful  lusts  of  the  flesh  ;  to  keep  God's  ho- 
ly word  and  commandments,  and  to  walk  in  the  same  all  the 
days  of  their  life.  This  is  the  generation  of  them  that  seek 
thy  face,  O  God  of  Jacob.  Header,  art  thou  of  this  number  ! 
Or,  art  thou  expecting  an  eternal  glory,  while  living  in  sin  ! 
If  so,  thou  wilt  be  fearfully  disappointed.  Presimiing  on  the 
mercy  of  God,  is  as  ruinous  as  despairing  of  His  grace. 
Where  God  gives  power  both  to  will  and  to  do,  the  individual 
should  work  out  his  salvation  with  fear  and  trembling. 


CHAPTER  XXII. 

The  river  oftlie  water  of  life,  1.  The  tree  of  life,  2.  Tliere  is  no  curse  nor  darkness  in  the  city  of  God,3—5.  TJie  angel 
assures  John  of  the  truth  of  what  he  has  heard  :  and  states  that  the  time  of  the  fulfilment  is  at  hand,  6,  7.  He  forbids 
John  to  worship  him,  8,  9.  Again  he  states  that  the  time  of  the  fulfilment  of  the  prophecies,  of  this  book  is  at  hand,  10 — 12". 
Christ  is  Alpha  and  Omega,  13.  The  blessedness  of  those  who  keep  His  commandments ;  they  enter  through  the  gates 
into  the  city,  14.  AH  the  unholy  are  excluded,  15.  Christ  sent  his  angel  to  testify  of  those  things  in  the  churches,  16.  The 
invitation  of  the  Spirit  and  the  bride,  17.  A  curse  denounced  against  those  tcho  shall  either  add  to  or  take  avmyfrom  the 
prophecies  of  this  bock,  IS,  19.  Christ  cometh  quickly,  20.  2'he  apostolical  benediction,  21.  [A.  M.  cir.  4100.  A.  D.  cir.  96. 
Impp.  Flavio  Domitiano  Caes.  Aug.  et  Nerva.  | 


AND  he  showed  me  "^  a  pure  river  of  water  of  life,  clear 
as  crystal,  proceeding  out  of  the  throne  of  God  and  of 
the  Lamb. 

2  tin  the  midst  of  the  street  of  it,  and  on  either  side  of  the 
river,  was  there  "  the  tree  of  life,  which  bare  twelve  manner 
of  fruits,  and  yielded  her  iVuit  every  month  :  and  the  leaves 
of  the  tree  were  <*  for  the  healing  of  the  nations. 

3  And  '  there  shall  be  no  more  curse  ;  f  but  the  throne  of 
God  and  of  the  Lamb  shall  be  in  it ;  and  his  servants  shall 
serve  him. 

4  And  E  they  shall  see  his  face ;  and  i>  his  name  shall  be  in 
their  foreheads. 

5  •  And  there  shall  be  no  night  there ;  and  they  need  no  can- 
dle, neither  light  of  the  sun  ;  for  k  the  Lord  God  giveth  them 
light  :  '  and  they  shall  reign  for  ever  and  ever. 

6  And  he  said  unto  me,  ""These  sayings  are  faithful  and 
true :  and  the  Lord  God  of  the  holy  prophets  "  sent  his  angel  to 
show  unto  his  servants  the  things  wltich  must  shortly  be  done. 

7  °  Behold,  I  come  quickly  :  p  blessed  is  he  that  keepeth  the 
sayings  of  the  prophecy  of  this  book. 


12.  &14.  1.— 1  Ch.'ai.';3,  23.-k  Psa  Ss.  a&'si.ll.— I  Dani.S?.  Rom!  5.17.' S  Tim.A 
12.  Cliap.3  !JI.— m  Chap.l9.9.&21.5.— n  Chap.1.1.— oChap.3.  II.  Verse  10,  12,20.— 


'1±. 


rCh.i.a— qCh.i9.io. 


NOTES.  Verse  1.  Pure  river  of  wafer  of  life]  This  is  evi- 
dently a  reference  to  the  garden  of  Paradise,  and  the  river 
by  which  it  was  watered ;  and  there  is  also  a  reference  to  the 
account,  Ezek.  xlvii.  7 — 12.  Water  of  life,  as  we  have  seen 
before,  generally  signifies  spring,  or  runjiing  water ;  here, 
it  may  signify  incessant  communications  of  happiness  pro- 
ceeding from  God. 

2.  In  the  midst  of  the  street  of  it]  That  is,  of  the  city  which 
was  described  in  the  preceding  chapter. 

TJie  tree  of  life]  An  allusion  to  Gen.  ii.  9.  As  this  tree  of 
life  is  stated  to  be  in  the  streets  of  the  city,  and  on  each  side  of 
the  river  ;  tree  must  here  be  an  enallage  of  the  singular  for 
the  plural  number,  trees  of  life,  or  trees  which  yielded  fruit, 
by  which  life  was  preserved.  The  account  in  Ezekiel  is  this  : 
And  by  the  rir^er,  upon  the  banks  tliereof  on  this  side  and  on 
that  side,  shall  grow  all  trees  for  meat,  whose  leaf  shall  not 
fade — it  shall  bring  forth  neic  fruit  according  to  his  months 
— and  the  fruit  thereof  shall  be  for  meat,  and  the  leaf  there- 
of for  7jiedir.ine.  Ch.  xlvii.  12. 

Twelve  manner  of  fruits]  Kapnovg  SmSeKa,  twelve  fruits  ; 
that  is,  fruit  twelve  times  in  the  year,  as  is  immediately  ex- 
plained, yielded  her  fruit  every  month.  As  this  was  a  great 
and  spacious  city,  one  fountain  was  not  sufficient  to  provide 
■water  for  il,  therefore  a  river  is  mentioned,  a  great  river,  by 
which  it  was  sufficiently  watered.  Some  think  that  by  this 
tree  of  life  the  Gospel  is  indicated:  the  twelve  fruits  are  the 
twelve  apostles  ;  and  the  leaves  are  Gospel  doctrines  by 
which  the  nations,  the  Gentiles,  are  healed  of  the  disease  of 
sin.    But  this  seems  to  be  a  fanciful  interpretation. 

3.  No  more  curse]  Instead  of  KaravaQeji.a,  curse,  the  best 
MSS.,  Versions,  &c.  read  KaraOciia,  cursed  person.  As  tliere 
shall  be  no  moresinning  against  God,  so  there  shall  be  no  more 
curse  of  God  upon  the  people;  for  they  shall  be  all  His  ser- 
vants, and  serve  Him.  Our  first  parents  came  under  the 
curse  by  sinning  against  their  Maker  in  Paradise-,  tliese  shall 
never  apostatize  ;  therefore,  neither  they,  nor  the  earth  shall 
be  cursed. 

4.  See  his  face]  Enjoy  what  is  called  the  beatific  vision: 
and  they  shall  exhibit  the  fullest  evidence,  that  they  belong 
entirely  to  Him ;  for  His  name  shall  be  written  on  their  fore- 
heads. 

5.  There  shall  be  no  night  there]  See  the  23d  and  25th 
verses  of  the  preceding  chapter. 

542 


8  And  I  .John  saw  these  things,  and  heard  them.    And  when 

1  had  hoard  and  seen,  i  I  fell  down  to  worship  before  the  feet 
of  the  angel  which  showed  me  these  things. 

9  Then  saith  he  unto  me,  ■■  See  thou  do  it  not  ;  for  I  am  thy 
fellow-servant,  and  of  thy  brethren  the  prophets,  and  of  them 
which  keep  the  sayings  of  this  book  :  worship  God. 

10  "  And  he  saith  unto  me,  Seal  not  the  sayings  of  the  pre 
phecy  of  this  book  :  «  for  the  time  is  at  hand. 

11  "He  tliat  is  unjust,  let  him  be  unjust  still :  and  he  which 
is  filthy,  let  him  be  filthy  still :  and  he  that  ts  righteous,  let 
him  be  righteous  still  :  and  he  that  is  holy,  let  him  be  holy 
still. 

12  "  And,  behold,  I  come  quicVly  ;  and  «■  my  reward  is  with 
me,  ^  to  give  every  man  according  as  his  work  shall  be. 

13  >'  I  am  Alpha  and  Omega,  the  beginning  and  the  end,  the 
first  and  the  last. 

14  ^  Blessed  are  they  that  do  his  commandments,  that  they 
may  have  right "  to  the  tree  of  life,  band  may  enter  in  througlr 
the  gates  into  the  city. 

15  For  ■=  without  are  "i  dogs,  and  sorcerers,  and  wlioremon- 

r  Cli,l9,10.— sDan.8  26.&12,4,  9.   Ch.10.4.— t  Ch.  1.3.— ii  E2elt.3.27.   Dan.  12.10. 

2  Tim. 3. 13.— V  Ver.7.-w  lsa.40.  lO-fc  62.11.— x  Rnm.2.6.&  14. 12.  Ch.ai.  Is^.- y  Isa. 
41.4.&44.6.&4S.12.  Ch.l  8,  ll.SS  21.fi.— rttnn.ia.  12.  I  .lohn.S.Hl  —a  Ver  2.  CI, 
2.7— bChap.ai.27.— cl  Cor.S.9,  10.  Gal.5.19,  20.  21.  Col. 3.6.  Chap.9.S).ai.&21 
a— d  Pliil.3.2. 


6.  These  sayings  are  faithful  and  true]  See  the  precefling 
chapter,  ver.  5.  From  this  verse  to  the  end  of  the  chaijter,  ia 
reckoned  the  epilogue  of  this  book.  1.  The  angel  affirms  thtr 
truth  of  all  that  had  been  spoken,  ve,-.  6 — 11.  2.  Jesus  Clirist 
confirms  what  has  been  affirmed,  and  pledges  Himself  for  tlie 
fulfilment  of  all  the  prophecies  contained  in  it,  ver.  12 — 17. 
3.  John  cautions  his  readers  against  adding  or  diminishing, 
and  concludes  with  the  apostolical  blessing,  ver.  18 — 21. 

The  things  which  must  shortly  be  done]  There  are  many 
sayings  in  this  book,  wliich,  if  taken  literally,  would  inti- 
mate that  the  propliecies  delivered  in  the  whole  of  the  Apo- 
calypse, were  to  be  fulfilled  in  a  short  time  after  their  delivery 
toJohn  :  and  this  is  a  strong  support  of  the  scheme  of  Wctsteiri, 
and  those  that  maintain  that  the  propliecies  of  this  book  all 
referred  to  those  times  in  which  the  apostle  lived  ;  and  to  the 
disturbances  which  then  took  place  not  only  among  the  Jews, 
but  in  the  Roman  empire.  What  they  all  mean,  and  when 
and  how  they  are  to  be  fulfilled,  God  in  heaven  alone  knows  ! 

8.  I  fell  dotri/i  to  worship]  I  prostrated  myself  before  him 
as  before  a  superior  being,  to  express  my  gratitude,  and  give 
him  thanks  for  the  communications  lie  had  made.— See  on 
ch.  xix.  10. 

10.  Seal  not  the  sayings]  Do  not  lay  them  up  for  future 
generations ;  they  concern  the  present  times ;  they  must 
shortly  come  to  pass— for  the  time  is  j.(  hand. — See  above,  ver. 
6.  What  concerned  the  Jews,  was  certainly  .it  hand. 

IL  He  that  is  unjust,  let  him  be  unjust  still]  The  time  ol 
fulfilment  will  come  so  suddenly,  that  there  will  be  but  littlo 
space  for  repentance  and  amendment.  What  is  done,  must 
be  done  instantly;  and  let  him  that  is  holy  persevere,  and 
hold  fast  what  he  has  received. 

12.  Behold,  1  come  quickly]  I  come  to  establish  My  cause, 
comfort  and  support  My  followers,  and  punish  the  wicked. 

13.  I  am  Alpha  and  Omega]     See  on  ch.  i.  8,  18. 

14.  Blessed  arc  they  that  do  his  coinmandments]  They  are 
happy  who  are  obedient. 

77iat  they  may  have  right  to  the  tree  of  life]  The  original 
is  much  more  expressive,  iva  esrai  h  e^nvaia  nvrow  cm  to  Ivhiv 
Trjs  ^co/;;,  that  they  may  have  authority  over  the  tree  of  life  ; 
an  authority  founded  on  right  ;  this  right  founded  on  obedi- 
ence to  the  commandments  of  God ;  and  that  obedience  pro- 
duced by  the  grace  of  God  working  in  them.  Without  grace, 
no  obedience;  without  obedience,  no  authority  to  the  Uee  oj 


SubscripHoTis  and 


CHAPTER  XXII. 


gere,  ana  murderers,  and  idolaters,  and  whosoever  lovetli  and 
maketn  a  he. 
16  •  I  Josiis  have  sent  mine  angel  to  testify  unto  you  thesp 

Davtd,  ayid  «  the  bright  and  morning  star 

,11,  f^"'*  ^I'u  '^P""'' ."'"i  •■  tl>e  bride  say,  Come.     And  let  him 

A„H  '^'?''^"''  ^^y-  ??,'"?*=■     '  ^'"^  '<='  '"'"  Ih'it  is  atl'-rst,  come. 
,o  iJ     °.^°^^*^5  ^''"'  '<='  '""'  ^^^  I'le  water  of  hfe  freely 
IS  tor  I  testify  unto  every  man  that  hcaretli  the  words  of 

the  prophecy  of  this  book,  k  If  any  man  shall  add  unto  these 

9.-1  Un.X-.l.  .lohn -37.  Ch.ai.li.-k  DC.1.4.S.&1-3S.'.   Pro^.OO  B  '"^"■'H'i, 


concluding  ohsertatvons. 


life,  without  authority,  no  right;  without  right,  no  enjou. 
ment:  God's  grace,  through  Christ,  produces  the  good;  "knd 
then  rewards  it  as  if  all  had  been  our  o«j« 

15  ^V!jhout  are  dog^^]  All  those  wtio  are  uncircurnci'ied  in 
heart.  Ihe  .Tews  call  all  the  uncircumised,  dogs.  "  Who  is 
ch  Ij  ^'*"  '^  ""'  '^'''cu'ncised."— P/rAey  i,Vies«r, 

And  sorcerers]    See  the  note  on  ch.  xxi.  8. 

16.  IJesus]    The  Maker,  the  Redeemer,  and  Judge,  of  all 

Have  sent  mine  angel]  An  especial  mrsscngrr  from  heaven 

{  am  the  root  and  offspring  of  David]     Christ  is  the  root  of 

David,  as  to  his  Dtmne  nature;  for,  from  tliat,  all  the  human 

turn  wa^  nolhnig  made  which  is  made.  And  He  is  the  off. 
or.rf.?P'''r";''^',°u"'^ '"""""  "«""■«;  (■«'■  that  He  took 
rnn'p  :?ni?.V'"'.,'"^''""".'""  "hereby  Heir  to  the  Jewish 
hrone;  and  the  only  Heir  which  then  existed:  and  it  is  re- 
"mrt  ,^'/r'  '•;«;vl'"'«  ■■^??'  '•^■"ily  terminated  in  Clfrist ; 
evmltltini  K."-  •^'"'  ""'"'  '^  "'^  '''°"''  '^"®  ^^^'^  ^"^' 

to  vl*  i*-''"'l'  ""'^  '"O'-"'"^  «'«'••]  I  am  splendour  and  glory 
IlVm^n,  h?l°-";,'''  ^^\  morning  sfar  usliers  in  the  sun,  so 
f.  c  .  V  ■  ^  '"  "^*'  ""Clouded  and  eternal  glories  of  the  ever- 
listing  Kingaom. 

.11  ,?'^^  H^"'!  "'"}  '**  *'■'"''«]    All  the  prophets,  and  all  the 

tTec  u'r;^h  of  ?!'■'? '''^.''•''^,  "-i^"'  '^^  Ol/ Testament  and 
iiie  ciiurch  of  Christ  under  tlie  New. 

Hay,  Come]  Invite  men  to  Jesus,  that  by  Him  they  mav 
be  saved,  and  prepared  for  tliis  kingdom  ^      ^ 

f"'' '" '«  '''"'/  Af  «rc/A]  Let  all  who  are  privileged  with  read- 
lio^  ?o  i>";;;::=  ^'"^  """"'  °'  ^°''  -i-^'"  ■"  ''^«  leneral  invua. 

a,.d^lr/,^'- '*' f  "'r^'J  ?^,  '^''°  '■^'^^^  ^'S  "eedof  salvation, 
auci  IS  longing  to  drink  of  the  living  Fountain. 

And  whosoecer  tcill]  No  soul  is  excluded  :  Jesus  died  for 
every  man ;  every  marr  may  be  saved ;  therefore,  he  who 
wills,  who  wishes  for  salvation,  let  him  come  and  take  the 
v^aler  of  life  freely,  witliout  money  or  price! 

IS.  If  any  man  shall  add]  Shall  give  any  other  meanin" 
to  hesc  proplieeies,  or  any  other  application  of  them  than 
jMKl  miends;  he,  though  not  originally  intended,  shall  ha\-e 
tlie  plagues  threatened  in  tliis  book  for' his  portion 

lit.  If  any  man  shall  take  aicay]  If  any  man  shall  lessen 
this  meaiiing,  cuiUiil  the  sens<>,  explain  away  the  spirit  and 


in'tWsb^i"""  ''^^  ""'"  ^""  'he  plagues  that  are  written 

1  '^i,'^"/.,'^  '"'"''  "?^"  ^V"*"  '^^^  a^^ay  from  the  words  of  the 
book  of  this  piopliocy,  1  Cod  shall  take  away  his  part  "'out  o^ 
the  book  of  hie,  and  out  of  »  the  holy  city,  and/row  the  tWnci 
which  are  written. hi  this  book.  '^'n-ininfea 

20  He  which  testitieth  these  things  saith,  »  Surely,  I  com* 
1""=,'''?; ;  "  A-ncn.     1  Even  so,  come,  I^rd  JeSus. 
Amen        ^'"""^'^        °"'"  ^"'"'^  """^^"^  Christ  be  with  you  all. 

I  Exoil.32.33.  Pea.caas.  Ch  3.5.&13  8.-n 
o  \  er.  12.— p  .lohn  21.25  —q  2  Tim  4.6— r  Ro 


,U..;„.,     r  .1      ..,-^.....,,  ,  t^.v|iiai..  mvay   iiie  spirit  ana 

df,Mgn  of  these  pnmhecies,  God  shall  take  away  his  part 
oat  oj  the  book  ofh/e,  &c.  Thus  Jesus  Christ  warns  all  those 
Who  consider  this  book,  to  beware  of  indulging  their  own 
conjectures  concerning  it.  I  confess  that  this  warning-  has 
Its  own  powerful  influence  upon  my  mind,  and  has  prevSnted 
me  Ironimdulging  my  own  conjectures  concerning  its  mean- 
ing, or  of  adopting  the  conjectures  of  others.  These  virions 
and  threatenings  are  too  delicate  and  awful  a  subject  to  trifle 
with ;  or  even  to  treat  in  the  most  solemn  manner,  where  the 
meaning  is  obscure.  I  must  leave  these  things  to  time  and 
«h^n  f.  M  *',V"''="  ""«preters.  No  jot  or  tittle  of  Christ's  word 
Ume  ground;  all  shall  have  its  fulfilment  in  due 

This  is  termed  a  revelation,  but  it  is  a  revelation  of  sum- 
bols:  an  exhibition  of  enigmas,  to  which  no  particular  solu- 
tjon  is  given  ;  and  to  which  (Jod  alone  can  give  the  soliitioT 

20.  .Surely  1  come  ,,u,ckly]  This  may  be  truly  said  to  every 
person,  in  every  age_^:  Jesus,  the  Judge,  is  at  the  door  !        ^ 

■Even  so  come,  Lord  Je..'us.]  The  wish  and  desire  of  the 
sutfering  church,  and  of  all  the  followers  of  God,  who  are 
longing  for  the  coming  of  His  kingdom. 


21.  The  grace  of  our  Lord  Jesus  Christ]  May  the  favour 
and  powerful  influence  of  .lesus  Christ  be  with  you  all  you 
of  the  seven  churches,  and  the  whole  church  of  Christ  iri 
every  p.art  of  the  earth,  an.l  through  all  the  periods  of  time 

instead  of  n-ai/rcoi/  vftaiv,  you  all,  the  most  excellent  MS.S 
""  ,,  '"■^'""^  '^a^',-  '^,"'"■'01/  T,oi>  a,  (w,/,  with  all  the  saints.  This 
7nu"f  '■'^^'^^'^h  ''°®  received  into  the  text  as  indisputably 
I  Amen.]  So  be  it!  and  so  it  shall  be  for  ever  and  ever- 
Tle  opinion  of  Dr.  Priestley  concerning  the  authenticity' of 
hp!.  '[{"'h'.Tr'  "'^  '""""er  in  which  it  is  written,  should  not 
be  withheld  from  either  the  learned  or  pious  reade^  "I  ihink 
■  impossible  for  any  intelligent  and  candid  person  to  peruse 
IVfh  h'^  without  being  struck,  in  the  most  fl.rcible  manner, 
with  the  peculiar  dignity  and  sublimity  of  its  composition 
superior  to  that  of  any  other  writing  whatever,  so  as  to  be 
convinced  tliat,  considering  tlie  age  in  which  it  appeared, 
none  but  a  person  divinely  inspired  could  have  written  it 
1  hese  prophecies  are  also  written  in  such  a  manner  as  to 
satisfy  us,  that  the  events  announced  to  us  were  really  fore- 
seen ;  being  described  in  such  a  manner  as  no  person  writing 
without  that  knowledge,  could  have  done.  This  requires 
such  a  mixture  of  clearness  and  obscurity,  as  has  never  yet 
been  imitated  by  any  forgere  of  prophecy  whatever  For- 
geries, written  of  course  after  the  events,  have  always  been 
too  plain  It  is  only  in  the  Scriptures,  and  especially  in  the 
book  of  Daniel,  and  this  of  the  Revelation,  that  wo  find  this 
happy  mixture  of  clearness  and  obscurity  in  the  accounts  of 
iiitiire  events."— iVo^es  on  Revelation. 
The  subscriptions  to  this  book  are  both  few  and  unimpor- 

The  CoDEX  Alexandrinus  has  simply— Me  Revelation  of 
J  oh  n.  ■' 

The  ^YRifLC— doubles  the  Amen. 

The^THiopic— i/e<e  is  ended  the  vi.9ion   of  John  ■   the. 
Apocalypse,   Amen :  this   is,  as  one  might  say    the   vision. 
which  he  saw  in  his  life  ;  and  it  was  written  by  the  blessed 
John,  the  evangelist  of  God. 
Vulgate  and  Coptic— nothing. 

Ancient  Arabic— i?//  the  assistance  of  our  Lord  Jesus 
yirist,  the  viswn  of  John  the  apostle  and  evangelist  the  be- 
loved of  the  Lord,  is  finished:  this  is  the  apocalypse  which 
the  Lord  revealed  to  him  for  the  service  of  men.  To  Him. 
be  glory  for  ever  and  ever  !  j  mo  aim. 

Having  now  brought  my  short  notes  on  this  very  obscure 
book  to  a  conclusion,  it  may  be  expected  that,  although  I  do 
not  adopt  any  of  the  theories  which  have  been  delivered  con- 
cerning It,  yet  I  should  give  the  most  plausible  scheme  of  the 
ancients  or  moderns  which  has  come  to  my  knowledge  — 
1  his  I  would  gladly  do,  if  I  had  any  scheme  to  which  I  could 
give  a  decided  preference.  However,  as  I  have  given,  in  the 
prejace,  the  scheme  of  Professor  Wetstein,  it  is  ri"ht  that  I 
should,  at  the  conclusion,  give  the  scheme  of  Mr.  towman 
which  IS  nearly  Ihe  same  with  that  of  Dishop  Newton,  an^ 
winch,  as  far  as  I  can  learn,  is  considered  by  the  most  rational 
"'J||n<-'s  as  Ijeing  the  most  consistent  and  probable. 

The  scheme  of  the  learned  and  pious  Bengel  mav  be  found 
in  the  late  Rev.  John  Wesley's  notes  on  this  book:  that  of 
Mr.  Lowman,  which  now  follows,  may  be  found  at  the  end 
ol  Dr.  Dodd's  notes. 

Among  other  objections  to  this,  and  all  such  schemes  I 
have  this  which  to  me  appears  of  vital  consequence :  its  dates 
are  too  late.  I  think  the  book  was  written  before  the  destruc- 
f!o»  of  Jerusalem,  and  not  in  95  or  96,  the  date  which  I  follow 
in  the  margin  :  which  date  I  give,  not  as  my  own  opinion, 
but  the  opinion  of  others. 

543 


Scheme  of  the  Apocalypse. 


REVELATION. 


Scheme  nfthe  Apocalypse. 


SCHEME  AND  ORDER  OF  THE  PROPHECIES  IN  THE  APOCALYPSE. 


A.  D.  Introduction 

95— Ch.  i.  1—19.  A  prophetic  vision  in  the 
Isle  of  Patmos,  representing  Christ ;  His 
care  of  the  churches  ;  promising  a  reve- 
lation ;  with  cautions  and  exhortations 
suitable  lo  the  then  state  of  the  church, 
and  to  its  future  state  in  after  ages ;  to 
encourage  patience  and  constancy  in  the 
faith. 

First  Part  of  the  Apocalypse,  rela- 
ting to  the  "things  tliat  are,"  or  to  the 
then  state  of  the  church. 

Chap.  ii.  Seven  epistles  to  the  seven 
churches  of  Asia  Minor ;  describing 
their  present  state. 

Chap.  iv.  Second  Part  of  the  Apoca- 
lypse relating  to  the  things  which  "  shall 
be  hereafter;"  or  to  the  state  of  the 
church  in  the  ages  to  come  after  the 
time  of  the  vision:  with  cautions  and 
exhortations  suitable  to  it 


A.D. 

blessing  God  for  His  salvation.  One  of 
the  elders  shows  unto  St.  John  the  hap- 
piness of  those  wlio  were  faithful  and 
constant  to  true  religion  in  the  great  trial 
of  so  grievous  persecution. 

Period  II. 
337— 370  Chap.  viii.  Second  Period  reveals 
the  state  of  the  church  and  providence  in 
times  following  the  reign  of  Constantine, 
during  the  invasion  of  the  empire  by  the 
northern  nations  ;  the  rise  and  first  pro- 
gress of  the  Mohammedan  imposture, 
till  the  stop  put  to  it  in  the  western  em- 
pire, which  reaches  from  about  the  year 
337  to  750.  Seven  angels  receive  seven 
trumpets  to  sound. 


Seven  Trumpets 


Scene  of  the    visions;  the    throne  of|337 — 379  1.  First  trumpet  represents  hail 


God  ;  the  consistory  above  and  heaven 
ly  church,  representing  God's  power, 
majesty,  authority,  providence,  and  sure 
event  of  all  His  purposes, 

A  sealed  book,  containing  a  revelation 
of  the  state  of  the  church  in  after  ages, 
given  to  tlie  Lamb  to  open,  or  to  .Jesus 
Christ  to  reveal  for  the  good  of  the  church 
by  St.  John. 

Ver.  8.  Chorus  of  angels  and  sainte, 
or  the  whole  heavenly  church,  sings  a 
psalm  of  praise  to  the  Lamb. 

Ch.  vi.  The  revelation  begins  by  open- 
ing the  sealed  book,  which  describes  the 
future  state  of  tlie  cliurch  in  seven  suc- 
cessive periods. 

Seven  Periods. 
95—323  First  Period  sliowing  the  state  of 
the  church  under  the  heathen  Roman 
emperors,  from  about  the  year  95  to 
about  the  year  323;  the  seals  of  the  book 
opened  in  order. 

Seven  Seals. 

1.  First  seal  represents  a  white  horse ; 
the  rider  with  a  crown,  going  forth  to 
conquer,  signifying  the  kingdom  of 
Christ,  or  Christian  religion  prevailing 
agahist  the  opposition  of  Jews  and 
heathens. 

100—138  2.  Second  seal  represents  a  red 
horse  ;  power  given  to  the  rider  to  take 
peace  from  the  earth,  signifying  tlie  tirst 
memorable  judgment  on  the  persecutors 
of  Christianity  in  the  destruction  of  the 
Jews  under  Trajan  and  Hadrian. 

13S— 139  3.  Third  seal  represents  a 
black  horse  ;  the  rider  with  a  balance,  to 
measure  corn,  signifying  great  scarcity 
of  provisions,  near  to" famine,  in  the  time 

.  of  the  Antonines. 

193—270  4.  Fourth  seal  represents  a  pale 
horse  ;  the  name  of  the  rider,  Dealli ; 
signifying  great  mortality  ^nd  pesti- 
lence, wherewith  the  empire  was  pun- 
ished in  the  reigns  o'f  Maximin  and  Va- 
lerian. 

270--3O1  5.  Fifth  seal  represents  the  souls 
of  the  martyrs  under  the  altar;  their 
reward  and  deliverance  in  a  short  time  : 
signifying  the  severe  persecution  in  the 
reign  of  IJioclesian  ;  with  an  encourage- 
ment to  constancy,  suitable  to  such  times 
of  difficulty. 

•'04—323  6.  Sixth  seal  repi-esen'..s  earth- 
quakes, sun  darkened,  stars  falling  from 
heaven,  signifying  great  commotions  in 
the  empire,  from  Maximin  to  Constan- 
tine the  Great,  who  put  a  period  to  the 
persecution  of  Rome  heathen. 
Chap.  vii.  Interval  between  the  first 
and  second  periods;  representing  an 
angel  sealing  144,000  with  the  seal  of  the 
living  God;  signifying  great  numbers 
forsaking  the  idolatrous  worship  of  the 
heathen  Roman  empire,  and  embracing 
the  profession  of  Christianity. 
Vor.  9  Chorus  of  the  heavenly  church 
544       ■ 


and  fire  mingled  with  blood  cast  on  the 
earth  ;  signifying  great  storms  of  war 
to  fall  on  the  empire,  and  tlie  blood  '.hat 
was  shed  in  the  reigns  of  the  Constan- 
tine family,  and  their  successors,  till 
things  were  settled  under  Theodosius. 

379 — 112  2.  Second  trumpet  represents  a 
mountain  burning  with  fire,  cast  into  the 
sea,  whereby  it  became  blood  ;  signify- 
ing the  invasion  of  Italy  by  the  northern 
nations,  and  taking  the  city  of  Rome  by 
Alaric. 

412—493  3.  Third  trumpet  represents  a 
burning  star  falling  upon  the  rivers, 
which  became  bitter;  signifying  the 
ravages  in  Italy,  putting  an  end  to  the 
Roman  empire,  and  founding  a  kingdom 
of  Goths  in  Italy  itself. 

493 — 568  4.  Fourth  trumpet  represents  a 
part  of  the  sun  and  moon  darkened  ;  sig 
nifying  the  wars  in  Italy  between  Justi- 
nian's generals,  and  the  Goths,  whereby 
the  exarchate  of  Ravenna  was  erected, 
and  all  remaining  power  and  authority 
of  Rome  quite  suppressed. 

568— G75  Cliap.  ix.  5.  Fifth  trumpet  repre- 
sents the  bottomless  pit  opened,  and  lo- 
custs coming  out  of  it;  signifying  the  rise 
of  the  Mohammedan  religionand  empire, 
and  the  great  progress  of  both  ;  till  a  stop 
was  put  to  them  by  a  contention  for  the 
succession. 

675—750  6.  Sixth  trumpet  represents  four 
angels  loosed  wliich  were  bound  in  the 
river  Euphrates  ;  signifying  the  reunion 
of  the  divided  .Saracen  power,  the  inva- 
sion of  Europe  by  them,  and  threatening 
the  conquest  of  it,  till  defeated  by  Cliarles 
Martel. 

Period  IIL 

756—2016  Chap.  x.  Third  Period  of  thr- 
vials  reveals  the  state  of  the  church  and 
providence  in  the  times  of  the  last  head 
of  Roman  government,  represented  by 
the  beast,  for  1260  years,  to  its  fina'l 
overthrow,  from  about  the  years  756  to 
about  the  year  2016.  An  angel,  or  nun- 
cius,  brings  a  little  book,  tlie  remainder 
of  the  sealed  book  opened  by  the  Lamb  ; 
and  gives  it  to  St.  John  to  eat ;  signifying 
a  farther  revelation  of  what  was  to  fof- 
low  in  order  of  time,  to  the  end  of  the 
world. 

Chap.  xi.  Three  general  descriptions 
of  this  period  :— 1.  First  general  descrip- 
tion represents  the  temple  measured  ; 
partgiven  to  the  Gentiles;  two  witnesses 
prophesy  in  sackcloth  1260  days;  signi- 
fying the  corrupt  slate  of  the  church, 
and  the  nmstancy  of  some  faithful  wit- 
nesses to  the  truth,  though  under  severe 
persecutions,  during  this  wliole  period. 

Chap.  xii.  2.  Second  general  descrip- 
tion represents  a  woman  forced  (o  dy 
into  the  wilderness  for  safety,  and  pro- 
tected there  1260  days;  signifying  the 
persecution  and  preservation  of  the 
church  during  the  same  period. 

Chap.  xiii.  3.  Third  general  description 


A.D. 

represents  a  monstrous  wild  beast  rising 
out  of  the  sea,  with  seven  heads,  ten 
horns,  as  many  crowns,  and  titles  of 
blasphemy,  who  was  to  continue  forty 
and  two  months;  signifying  that  new 
Roman  power,  which  should  use  its  au- 
thority to  promote  idolatrous  worship, 
and  to  persecute  all  who  would  not  sub-' 
mit  to  it,  and  should  be  supported  by 
another  power  like  unto  its  own  form 
and  constitution,  during  the  same  period; 

Chap.  xiv.  Chorus  of  the  heavenly 
church  celebrates,  in  a  hymn,  the  hap- 
piness of  those  who  remain  faithful  anj 
constant. 

A  nijncius,  or  angel,  comes  down  from 
heaven  to  declare  the  certain  anJseverft 
punishment  of  the  enemies  of  truth  and 
pure  religion,  in  this  period. 

Chap.  XV.  Seven  angels  receive  seven' 
cups,  full  of  the  wrath  of  God ;  signify- 
ing that  the  enemies  of  truth  and  pure 
religion  in  this  period  shall  be  severely 
punished  in  the  course  of  it;  and  that 
they  shall  be  utterly  destroyed  in  the  end. 

Chap.  xvi.  The  oracle  gives  orders  to 
the  seven  angels  to  pour  out  their  vials, 
or  cups. 

Seven  Vials. 

830—988  First  vial  poured  on  the  earth  ; 
a  grievous  sore  upon  the  worshipperff 
of  the  beast,  signifying  the  great  commo- 
tions throughout  the  whole  empire,  unde? 
the  family  of  <JharIes  the  Great,  by  which 
that  family  becomes  extinct,  and  by 
which  both  the  empire  and  crown  of 
France  are  transi'ened  to  other  families 
10-10—1190  2.  Second  vial  poured  on  the 
sea ;  it  becomes  as  the  blood  of  a  dead 
man  ;  signifying  the  great  bloodshed  &f 
the  holy  war,  to  recover  Jerusalem  from 
the  Saracens. 

1200—1371  3.  Third  vial  poured  on  II  « 
rivers  and  fountains :  they  become  blood 
signifying  the  bloody  civil  wars  betweeij 
the  Guelphs  and  the  Gibbelines,  the  pa- 
pal and  imperial  factions,  when  the 
popes  were  driven  oitt  of  Italy  into 
France. 

1378—15.30  4.  Fourth  vial  poured  on  the 
sun,  which  has  power  given  it  to  scorch 
men;  signifying  the  long  wars  in  Italv 
Germany,  France,  and  Spain,  occasion- 
ed by  a  long  schism  in  the  papacy 
Turks  take  Constantinop-le,  and  put  an 
end  to  the  eastern  empire.  Pestilential 
diseases  occasioned  by  intemperate  heat. 
1560—1650  5.  Fifth  vial  poured  on  the  soai 
of  the  beast,  or  his  throne  ;  signH'ying  the 
Reformation,  and  tlie  confirmation  of  i{ 
by  the  principal  states  of  Europe,  not- 
witlistanding  all  opposition  from  the 
pope,  and  in  opposition  to  the  papal  au- 
thority. 

1676—1850  .6.  Sixth  vial,  poured  on  the  ri- 
ver Euphrates,  makes  way  for  the  kings 
of  the  East.  This  seems  "in  the  order  ol 
the  prophecies  fo  be  yet  future ;  but 
may  likely  mean  some  invasion  of  the 
pope's  dominion  from  its  eastern  boun- 
dary, or  the  Adriatic.  . 
1850 — 2016  7.  Seventh  vial  poured  on  the 
air,  the  seat  of  Satan's  empire;  describes 
the  utter  ruin  of  this  persecuting  idola- 
trous Roman  government,  or  mysticaj 
Babylon,  at  the  end  of  this  period. 
Cliap.  xvii.  Mentions  an  angel  interpre- 
ter, who  fully  explains  the  character  of 
this  idolatrous  persecuting  power,  which 
should  corrupt  the  church,  and  persecute 
the  faithful  during  this  period. 
Chap,  xviii.  Another  angel  sent  from 
heaven  to  confirm  the  utter  and  lasting 
destruction  of  this  mystical  Babylon,  as 
a  punishment  for  her  idolatrous  corrup- 
tions and  persecutions. 
Chap.  xix.  Chorus  of  the  heavenly 
church  sings  the  praise  of  God,  for  His 
righteous  judgments. 
A  vision  of  Christ  leading  an  army  out 


Of  the  Trinily,  &c. 


PRlNCirLES. 


Man  a  free    agent,  &c 


AD. 

of  heaven,  sU'ongly  repiesciits  the  cer- 
tain accoiuphshuient  ol  tliis  prophecy. 

Period  tv. 
Chap.  XX.  An  angel  sent  from  heaven 
to  shut  up  s-dtan  in  llic  bolloiulesa  pit,  as 
In  a  secure  prison,  for  one  tliousand 
years,  during  whicli  time  there  will  be  a 
very  liappy  state  of  the  cliurch,  in  puri- 
ty, peace,  and  prosperity. 

Period  V. 

Vcr.  7  After  the  tliousand  years  of  the 
church's  prosperity  shall  be  expired, 
Satan  will  be  loosed  again  for  a  little 
season  ;  a  new  attempt  will  be  made  to 
revive  the  corruptions  of  the  chui-ch  and 
a  spirit  of  perscciition,  which  shall  end 


A.  D 

in  the  final  destruction  of  Satan's  pov.-er, 
and  of  all  the  enemies  of  pure  and  true 
religion. 

Pep.iou  VI. 

Ver.  11  The  general  resurrection  and 
final  judgment ;  the  everlasting  destruc- 
tion of  the  wickcii. 

Period  VH, 

Chap.  xxi.  The  seventh  period  con- 
cludes the  whole  prophecy,  in  the  vision 
of  a  new  heaven  and  a  new  earth,  repre- 
senting, in  strong  images,  the  extent,  se- 
curity, riches,  and  grandeur,  of  tlic 
heavenly  Jerusalem ;  signifying  the  con- 
summate iiappiness  of  the  heavenly  state. 


A  I). 
Chap.  xxii.  Thu.5  the  prophecies  of 
this  Kevelalion  issue  iu  an  eternal  Sab- 
bath, the  future  reward  of  all  who  re- 
main faithful  and  constant  in  the  true 
religion  of  Jesus  Clurist. 

The  Conclusion. 

Ver.  0.  Confirms  the  truth  and  certain- 
ty of  these  prophecies  ;  warns  against 
corrupting;  exhorts  to  hope  for  the  ac- 
compiisliaient  of  them  :  an  useful  spirit 
and  temper,  to  give  good  men  consola- 
tion in  all  their  present  affliction.s,  and 
to  preserve  them  from  the  corruptions 
of  religion,  liow  prevailing  soever  in 
their  own  times ;  which  is 

The  useful  moral,  and  principal  doc- 
trine, OF  all  these  PKOPHECiES. 


PRINCIPLES 

WHICH,  ON  CAREFULLY  KEADING   AND   STUDYING   THE  SACUED  V^^RITING.?,  I  THINK  I  IINU 
UNEQUIVOCALLY  REVEALED  THERE, 


1.  That  there  is  but  one  uncreated,  unoriginated,  infinite, 
ajid  eternal  Being ;  the  Creator,  Preserver,  and  Governor  of 
all  things. 

2.  Tliat  there  is  in  this  Infinite  Essence  a.  pluralili/ of  what 
are  commonly  called  Persons,  not  separately  subsisting,  but 
esseiuially  belonging  to  the  Godhead  ;  which  Persons  arc 
commonly  termed  Father,  Son,  and  Holy  Ghost  ;  or  God, 
the  Logos,  and  the  Holy  Spirit  ;  and  these  are  generally  na- 
med rlie  Trinity  ;  which  term,  though  not  found  in  the  New 
Testament,  seems  properly  enough  aiiplied,  as  we  never  read 
of  more  than  three  Persons  in  the  Godhead. 

3.  That  the  Sacred  Scriptures,  or  Holy  Books  which  form 
the  Old  and  New  Testaments,  contain  a  full  revelation  of  the 
will  of  God  in  reference  to  man  ;  and  are  alone  sufficient  for 
every  thing  relative  to  the  faith  and  practice  of  a  Christian ; 
and  were  given  by  the  inspiration  of  God. 

4.  Tliat  man  was  created  in  righteousness  and  true  holiness, 
without  any  moral  imperfection,  or  any  kind  of  propensity  to 
sin  ;  but  free  to  stand  or  fall. 

.").  That  he  fell  from  this  state,  became  morally  corrupt  in 
his  natuie,  and  transmitted  his  moral  defilement  to  all  his  pos- 
terity. 

6.  That,  to  counteract  the  evil  principle,  and  bring  man  into 
a  salvable  state,  God,  from  His  infinite  love,  formed  the  pur- 
pose of  redeeming  man  from  his  lost  estate  by  Christ  Jesus, 
and,  in  the  interim,  sent  His  Holy  Spirit  to  enlighten,  strive 
with,  and  convince  men  of  sin,  righteousness,  and  judgment. 

7.  That,  in  due  time,  the  Divine  Logos,  called  afterwards 
Jesus  the  Christ,  the  Son  of  God,  the  Saviour,  &c.  became  in- 
carnated, and  sojourned  among  men,  teaching  the  purest  truth, 
and  working  the  most  stupendous  and  beneficent  miracles. 

8.  That  this  Divine  Person,  foretold  by  the  prophets,  and 
described  by  evangelists  and  apostles,  is  realhj  and  properhj 
God  ;  having,  by  the  inspired  writers,  assigned  to  Him  every 
attribute  essential  to  the  Deity  ;  being  one  with  Him  who  is 
c.illcd  God,  Jehovah,  &c. 

9.  That  He  is  also  perfect  man,  in  consequence  of  His  in- 
carnation ;  and  in  that  Man,  or  manhood,  dwelt  all  the  fulness 
of  the  Godhead  bodily  ;  so  that  His  nature  is  twofold,  Divine 
and  human  ;  or  God  manifested  in  the  llesh. 

iO.  That  his  human  nature  is  derived  from  the  blessed  Vir- 
gin Mary,  through  the  creative  energy  of  the  Holy  Ghost ;  but 
His  Divine  Nature,  because  God,  infinite  and  eternal,  is  un- 
created, underived,  and  unbegotten  ;  which,  were  it  other- 
wise, He  could  not  be  God  in  any  proper  sense  of  the  word ; 
l)ut  as  lie  IS  God,  the  doctrine  of  the  eternal  Sonship  mu.>^t  be 
false. 

»  11.  Tliat  as  He  took  upon  Him  the  nature  of  man.  He  died 
for  the  whole  human  racn,  without  respect  of  persons ;  equally 
for  all,  and  for  every  man. 

12.  That,  on  the  third  day  after  His  crucifixion  and  burial. 
He  rose  from  the  dead  ;  and,  after  showing  Himself  many 
days  to  His  discipli's  and  others,  Ileascended  to  heaven,  where, 
as  God  manifest  in  the  flosh.  Ho  continues,  and  shall  contniue, 
to  be  the  Mediator  of  the  human  race,  till  the  consummation 
of  all  things. 

13.  That  there  is  no  salvation  but  througli  him;  and  that, 
throughout  the  Scriptures,  his  passion  and  death  are  consi- 
dered as  sacr/^cia; ;  pardon  and  salvation  being  obtained  by 
the  shedding  of  his  blood. 

1^.  That  no  human  being,  since  the  fall,  either  has  or  can 
liave  merit  or  worthiness  o(  ov  by  himself;  and  therefore  has 
nothing  to  claim  from  God,  but  in  the  way  of  His  mercy 
through  Christ :  therefore,  pardon,  and  every  other  blessing 
pronrised  in  the  Gospel,  have  been  purchased  by  His  sacrifi. 
cial  death ;  and  arc  given  to  men  not  on  account  of  any  thing 
.hey  have  done  or  suflTered,  or  can  do  or  sutTcr,  but  for  Hi.s 
sake,  or  through  His  merit  alone 


15.  That  these  blessings  are  received  byfail/t,  because  not 
of  works,  nor  of  suflTerings. 

16.  That  tlie  poiier  to  believe,  or  grace  of  faith,  is  the  free 
gift  of  God  ;  without  which  none  can  believe :  but  that  the  acS 
of  faith,  or  actually  believing,  is  the  act  of  the  soul,  under  the 
influence  of  tliat  power.  But,  this  power  to  believe,  like  al! 
other  gifts  of  God,  may  bo  slighted,  not  used,  or  misused  ;  iit 
consequence  of  which  is  that  declai-ation,  "  He  that  believeth 
shall  be  saved  ;  but  he  that  bclieveth  not  shall  be  damned." 

17.  That  justification,  or  the  pardon  of  sin,  is  an  instantan"- 
ous  act  of  God's  infinite  mercy,  in  behalf  of  a  penitent  soul, 
trusting  only  in  the  merits  of  Jesus  Christ :  that  this  act  is  ab- 
solute in  respect  of  all  past  sin  ;  all  being  forgiven,  where  any 
is  forgiven. 

IS.  That  the  souls  of  all  believers  may  be  purified  from  all 
sin  in  this  life  :  anJ  that  n  man  may  live  under  the  continual 
influence  of  the  grace  of  Christ,  witliout  sinning  against  his 
God  :  all  evil  tempers  and  sinful  propensities  being  destroyed, 
and  his  heart  filled  with  pure  love  both  to  God  and  man. 

19.  That  unless  a  believer  live  and  walk  in  the  spirit  of  obe- 
dience, he  will  fall  from  the  grace  of  God,  and  forfeit  all  his 
Christian  privileges  and  rights :  in  which  state  of  backsliding 
he  may  persevere;  and,  if  so,  perish  everlastingly. 

20.  That  tlie  whole  period  of  human  life  is  a  state  of  proba- 
tion ;  in  every  part  of  which  a  sinner  may  repent  and  turn  to 
God  ;  and  in  every  jiart  of  it  a  believer  may  give  way  to  sin 
and  fall  from  grace :  and  that  this  possibility  of  rising,  and 
liability  to  falling,  are  essential  to  a  state  of  trial  or  probation. 

21.  That  all  the  promises  and  tlireatcnings  of  the  word  ol 
God  are  conditional,  as  they  regard  man  in  reference  to  his 
being  here  and  hereafter  :  and  that  on  this  ground  alone  the 
Sacred  Writings  can  be  consistently  interpreted,  or  rightly 
under.<;tood. 

22.  That  man  is  a  free  agent,  never  being  impelled  by  any 
necessitating  influence  either  to  do  evil  or  good;  but  has  it 
continually  in  his  power  to  choose  the  life  or  death  that  is  set 
before  him  :  on  which  ground  he  is  an  accountable  being,  and 
answerable  for  his  own  actions :  and  on  this  ground  also,  he 
is  alone  capable  of  being  rewarded  or  punished. 

B3.  That  his  free  will  is  a  necessary  constituent  of  his  ra- 
tional soul;  without  whicli  man  must  be  a  mere  niachiuc. 
cither  the  sport  of  blind  chance,  or  the  mere  patient  of  aii 
irresistible  necessity  ;  and,  consequently,  not  accountable  for 
any  acts  to  which  he  was  irresistibly  impelled. 

2-1.  That  every  human  being  has  this  l^reedom  of  will,  with 
a  sufficiency  of  light  and  power  to  direct  its  operations  :  and 
tliat  this  powerful  light  is  not  inherent  in  any  man's  nature; 
hut  Is  graciously  bestowed  by  Him  who  is  the  true  Light  that 
llgliteneth  every  man  that  cometh  into  the  world. 

2.V  That  as  Clni.st  has  made,  by  Ills  once  olfi-ring  Ilimsell 
upon  the  cross,  a  suflicient  sacrifice,  oblation,  and  satisfaction 
for  the  sins  of  the  whole  world  ;  and  that,  as  His  gracious 
Spirit  strives  with  and  enlightens  all  men,  thus  putting  them 
in  a  .salvable  state;  therefore  every  human  soul  may  be  saved, 
if  it  be  iiot  his  own  fault. 

2(5.  That  Jesus  Christ  has  instituted,  and  commanded  to  ba 
perpetuated  in  His  church,  two  sacraments :  baptism,  (sprink- 
ling, washing  with,  or  immersion  in,  water,)  in  the  name  ot 
the  Holy  and  ever-blessed  Trinity,  as  a  sign  of  the  cleansing 
and  regenerating  infiueuccs  of  the  Holy  (ihosi,  producing  a 
death  unto  sin,  and  a  new  birtli  unto  rigliteousne.-s  ;  and  the. 
Eucharist,  or  Lord's  supper,  as  commemoraling  the  sacrificial 
death  of  Christ.  That  by  the  first  once  administered,  every 
pci-son  may  be  initiated  into  the  visiljle  church;  and  by  tha 
second,  frequently  administered,  all  believers  may  be  kept  in 
mind  of  the  foundation  on  which  their  salvation  Is  built ;  and 
receive  grace  to  enable  them  to  adorn  the  doctrines  of  Goij 
their  isaviour  in  all  thing?. 

543 


cJ  Writing.'},  &.C. 


Oj  th t  

27.  Tifll  the  soul  is  immaterial  and  immortal,  and  can  sub- 
sist indevendently  of  the  body. 

28.  TlKit  there  will  be  a  general  resurrection  of  tlie  dead  ; 
both  of  the  just  and  un  jurt :  thnt  the  souls  of  both  shall  be  re- 
united to  their  respcclive  bodies;  and  that  both  will  be  im- 
mortal, and  live  eternally.  ,     ,      ,. 

29.  That  tlicre  will  be  a  day  of  judgment,  after  which  all 
phall  be  punislied  or  rcwai'ded,  according  to  the  deeds  done  in 
tlie  body :  the  wicked  being  sent  to  hell,  and  the  righteous 
taken  into  heaven.  .     ,    „  , 

30.  That  tliese  states  of  rewards  and  punishments  shall  have 
no  end  ;  forasmuch  as  the  time  of  probation  or  trial  is  for  ever 
terminated ;  and  the  succeeding  state  must  necessarily  be 
fixed  and  unalterable. 

31.  That  the  origin  of  human  salvation  is  found  in  the  infi- 
nite philanthropy  of  God  :  and  that,  on  this  principle,  the  un- 
conditional reprobation  of  any  soul  is  absolutely  impossible. 

32.  The  Sacked  Whitings  are  a  system  of  pure  unsophisti- 
catcd  reason,  proceeding  from  tlie  immaculate  mind  ol^  God  : 
in  many  places,  it  is  true,  vastly  elevated  beyond  what  the 
reason  of  man  could  have  devised  or  found  out ;  but  in  no 
case  contrary  to  liuman  reason.  They  are  addressed  not  to 
llic  passions,  but  to  the  reason,  of  man ;  every  command  is 
urged  with  reasons  of  obedience;  and  every  promise  and 
threatening  founded  on  the  mo.st  evident  reason  and  proprie- 
ty. The  whole,  therefore,  are  to  be  rationally  understood,  and 
rationally  interpreted.  He  who  would  discharge  reason  from 
tills,  its  noblest  province,  is  a  friend  in  his  heart  to  the  anti- 
cbristian  maxim,  "Ignorance  is  the  mother  of  devotion." 
Revelation  and  reason  go  hand  in  hand :  faith  is  the  servant 
of  tlie  former,  and  the  friend  of  the  latter:  while  the  Spirit  of 
*.Uy\,  wliich  gave  the  revelation,  improves  and  exalts  reason, 
and  gives  energy  and  effect  to  faith. 

To  conclude,  the  doctrines  or  principles  which  I  have  stated 
above,  and  defended  in  this  work,  I  believe  to  be  the  truths 
of  God.  Tliose  against  which  I  have  argued,  I  believe  to  be 
either  false  or  unproved.  The  doctrine  which  cannot  stand 
the  test  of  rational  investigation,  cannot  be  true.  The  doc-, 
trines  or  principles  already  enumerated,  have  stood  this  test : 
and  those  whicli  shrink  from  such  a  test,  are  not  doctrines  of 
Divine  Revelation.  We  have  gone  too  far  when  we  have  said, 
"such  and  such  doctrines  should  not  be  subjected  to  rational 
investigation,  being  doctrines  of  pure  revelation."  I  know  no 
pncli  doctrine  in  the  Bible.  The  doctrines  of  tliis  Book  are 
doctrines  of  eternal  reason :  and  they  are  revealed,  because 
tliey  are  such.  Human  reason  could  not  have  found  tliem 
out;  but,  when  revealed,  reason  can  both  apprehend  and  com- 
prehend  them.  '.  t  sees  their  perfect  harmony  among  tliem. 
selves  tlieir  aeieement  with  the  perfections  of  the  Divine 
546 


PRlNClPLiES. 


Cuncludirif^  remarks. 


Nature,  and  their  sovereign  suitableness  to  the  nature  and 
state  of  man :  thus  reason  approves  and  applauds  Some 
men,  it  is  true,  cannot  reason :  and,  therefore,  they  declaim 
against  reason,  and  proscribe  it  In  the  examinatic-  ,  of  religious 
truth.  Were  all  tlie  nation  of  this  mind,  Moiher  Church 
might  soon  reassumo  her  ascendancy,  and  "feed  us  with 
Latin  masses  and  a  wafer  god." 

IVIen  may  incorporate  their  doctrines  in  creeds  or  articlea  of 
faith,  and  sing  them  in  hymns;  and  this  may  be  all  both  use- 
ful and  edifying,  if  the  doctrine  be  true  :  but  in  every  ques- 
tion which  involves  the  eternal  interests  of  man,  the  Holy. 
Scriptures  must  be  appealed  to,  in  union  with  reason,  their 
great  commentator.  lie  who  forms  his  creed  or  confession  of 
faith  without  these,  may  believe  any  thing  or  nothing,  as  the 
cunning  of  others,  or  his  own  caprices,  may  dictate.  Human 
creeds  and  confessions  of  faith  have  been  often  put  in  the 
place  of  the  Bible,  to  the  disgrace  both  of  revelation  and  rea- 
son. Let  those  go  away  :  let  these  be  retained,  whatever  be 
the  consequence.     F'iat  justitia  :  mat  coelmn. 

No  man  either  can  or  should  believe  a  doctrine  that  contra- 
dict.'! reason  r  hut  ho  m.iy  safely  credit  (in  any  tiling  that  con 
cerns  the  nature  of  God)  what  is  above  his  reason :  and  even 
this  may  be  a  reason  why  he  should  believe  it.  I  cannot  com- 
prehend the  divine  nature,  therefore  I  adore  it :  if  I  coulU 
comprehend,  I  could  not  adore  ;  forasmuch  as  the  nature  or 
being  which  can  be  comprehended  by  my  mind,  must  be  less 
than  that  by  which  it  is  comprehended,  and  therefore  unwor- 
tliy  of  its  homage.  The  more  knowledge  increases,  the  more 
Ave  shall  see  that  reason  and  learning,  sanctified  by  piety  to- 
ward God,  are  tbe  best  Interpreters  of  the  Sacred  Oracles. 

0  thou  who  dvvellest  between  the  cherubim,  sliine  forth 
and  in  thy  light  we  shall  see  light. 

1  have  but  tioo  words  more  to  add  at  the  conclusion  of  this 
long  and  severe  work  :  one  concerning  myself, 

ilatrep  (tcot  xatpovreg  lietv  varniia  yaiav, 
OvTOM  Sc  bi  ypa(l)OVTEs  iSctv  HipXiov  reXis. 
Like  travellers,  when  they  see  their  native  soil. 
Writers  rejoice  to  terminate  their  toil.         2'.  Green. 

And  one  to  my  readers, 

Hie  labor  extremus,  longarum  hmc  meta  riarum  : 
Hinc  me  digressum,  vestris  Deus  appulit  oris. 
My  latest  labour's  end  at  lengtli  is  gained. 
My  longest  journey's  welcome  goal  obtained. 
By  God's  assistance  has  the  work  been  wrouglit,  _ 
By  his  direction  to  your  dwellings  brought.    T.  Green. 
ADAM  CLARKE. 

MlLLBROOK,  July^f),  1817. 


END  OF  THE  NEW  TESTAMENT. 


DATE  DUE 

i&n 

I 

WU^'T^ 

WW 

t 

CAVLORD 

PNINTCO  IN  U.S.A. 

